scot's discovery of vvitchcraft proving the common opinions of witches contracting with divels, spirits, or familiars ... to be but imaginary, erronious conceptions and novelties : wherein also, the lewde unchristian all written and published in anno , by reginald scot, esquire. discoverie of witchcraft scot, reginald, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing s estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) scot's discovery of vvitchcraft proving the common opinions of witches contracting with divels, spirits, or familiars ... to be but imaginary, erronious conceptions and novelties : wherein also, the lewde unchristian all written and published in anno , by reginald scot, esquire. discoverie of witchcraft scot, reginald, ?- . [ ], , [ ] p. : ill. printed by r.c. and are to be sold by giles calvert ..., [london] : . place of publication from wing. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -- early works to . demonology -- early works to . occultism -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - tcp staff (michigan) sampled and proofread - spi global rekeyed and resubmitted - jennifer kietzman sampled and proofread - jennifer kietzman text and markup reviewed and edited - pfs batch review (qc) and xml conversion scot's discovery of vvitchcraft : proving the common opinions of witches contracting with divels , spirits , or familiars ; and their power to kill , torment , and consume the bodies of men women , and children , or other creatures by diseases or otherwise ; their flying in the air , &c. to be but imaginary erronious conceptions and novelties ; wherein also , the lewde unchristian practises of witchmongers , upon aged , melancholy , ignorant , and superstious people in extorting confessions , by inhumane terrors and tortures is notably detected . also the knavery and confederacy of conjurors . the impious blasphemy of inchanters . the imposture of soothsayers , and infidelity of atheists . the delusion of pythonists , figure-casters , astrologers , and vanity of dreamers . the fruitlesse beggerly art of alchimistry . the horrible art of poisoning and all the tricks and conveyances of juggling and liegerdemain are fully deciphered . with many other things opened that have long lain hidden : though very necessary to be known for the undeceiving of judges , justices , and juries , and for the preservation of poor , aged , deformed , ignorant people ; frequently taken , arraigned , condemned and executed for witches , when according to a right understanding , and a good conscience , physick , food , and necessaries should be administred to them . whereunto is added , a treatise upon the nature , and substance of spirits and divels , &c. all written and published in anno . by reginald scot , esquire . printed by r. c. and are to be sold by giles calvert , dwelling at the black spread-eagle at the west-end of pauls , . to the honorable , mine especiall good lord , s. roger manwood knight , lord chief baron of her majesties court of the eschequer . in-so-much as i know that your lordship is by nature wholly inclined , and in purpose earnestly bent to relieve the poor , and that not onely with hospitality and almes , but by divers other devises and waies tending to their comfort , having ( as it were ) framed and set your self to the help and maintenance of their estate , as appeareth by your charge and travell in that behalf . whereas also you have a speciall care for the supporting of their right , and redressing of their wrongs , as neither despising their calamity , nor yet forgetting their complaint , seeking all means for their amendment , and for the reformation of their disorders , even as a very father to the poor . finally , for that i am a poor member of that common-wealth where your lordship is a principall person ; i thought this my travell , in the behalf of the poor , the aged , and the simple , might be very fitly commended unto you : for a weak house requireth a strong stay . in which respect i give god thanks , that hath raised up unto me so mighty a friend for them as your lordship is , who in our laws have such knowledge , in government such discretion , in these causes such experience , and in the common-wealth such authority ; and never the lesse vouchsafe to descend to the consideration of these base and inferior matters , which minister more care and trouble , than worldly estimation . and insomuch as your lordship knoweth , or rather excerciseth the office of a judge , whose part it is to hear with courtesie , and to determine with equity ; it cannot but be apparent unto you , that when punishment exceedeth the fault , it is rather to be thought vengeance than correction . in which respect i know you spend more time and travell in the conversion and reformation , than in the subversion and confusion of offenders , as being well pleased to augment your own private pains , to the end you may diminish their publike smart . for in truth , that common-wealth remaineth in wofull state , where fetters and halters bear more sway than mercy and due compassion . howbeit , it is naturall to unnaturall people , and peculiar unto witchmongers , to pursue the poor , to accuse the simple , and to kill the innocent ; supplying in rigor and malice towards others , that which they themselves want in proof and discretion , or the other in offence or occasion . but as a cruel heart and an honest minde do seldome meet and feed together in a dish ; so a discreet & merciful magistrate , and a happy common-wealth cannot be separated asunder . how much then are we bound to god , who hath given us a queen , that of justice is not only the very perfect image and patern , but also of mercy and clemency ( under god ) the meer fountain and body it self ? insomuch as they which hunt most after bloud in these daies , have least authority to shed it . moreover , sith i see that in cases where lenity might be noisom , and punishment wholsom to the common-wealth ; there no respect of person can move you , no authority can abash you , no fear , no threats can daunt you in performing the duty of justice . in that respect again i find your lordship a fit person to judge & look upon this present treatise . wherein i will bring before you , as it were to the bar , two sorts of most arrogant and wicked people , the first challenging to themselves , the second attributing unto others , that power which only apperteineth to god , who onely is the creator of all things , who onely searcheth the heart and reines , who onely knoweth our imaginations and thoughts , who onely openeth all secrets , who onely worketh great wonders , who onely hath power to raise up and cast down ; who onely maketh thunder , lightning , rain , tempests , and restraineth them at his pleasure ; who onely sendeth life and death , sicknesse and health , wealth and wo ; who neither giveth nor lendeth his glory to any creature . and therfore , that which grieveth me to the bottom of my heart , is that these witchmongers cannot be content to wrest out of gods hand his almighty power , & keep it themselvs , or leav it with a witch : but that , when by drift of argument they are made to lay down the bucklers , they yield them up to the divil , or at the least pray aide of him , as though the rains of all mens lives and actions were committed into his hand ; and that he sat at the stern , to guide & direct the course of the whole world , imputing unto him power & ability enough to do as great things , and as strange miracles as ever christ did . but the doctors of this supernatural doctrine say sometimes , that the witch doth all these things by vertue of her charms ; sometimes that a spiritual , sometimes that a corporal devil doth accomplish it ; sometimes they say that the devil doth but make the witch beleeve she doth that which he himselfe hath wrought , sometimes that the devil seemeth to do that by compulsion , which he doth most willingly . finally , the writers hereupon are so eloquent , & full of variety ; that somtimes they write that the devil doth all this by gods permission only ; somtimes by his licence , sometimes by his appointment : so as ( in effect and truth ) not the devil , but the high and mighty king of kings , and lord of hosts , even god himself , should this way be made obedient and servile to obey and perform the will & commandment of a malicious old witch , & miraculously to answer her appetite , as well in every trifling vanity , as in most horrible executions ; as the revenger of a doting old womans imagined wrongs , to the destruction of many innocent children , and as a supporter of her passions , to the undoing of many a poor soul. and i see not , but a witch may as well inchant , when she will ; as a lier may lie when he list : and so should we possesse nothing , but by a witches licence and permission . and now forsooth it is brought to this point , that all devils , which were wont to be spiritual , may at their pleasure become corporal , and so shew themselves familiarly to witches and conjurors , and to none other , and by them only may be made tame , and kept in a box , &c. so as a malicious old woman may command her devil to plague her neighbor : & he is afflicted in manner & form as she desireth . but then cometh another witch , and she biddeth her devil help , and he healeth the same party . so as they make it a kingdome divided in it self , and therefore i trust it will not long endure , but will shortly be overthrown , according to the words of our saviour , omne regnum in se divisum desolabitur , every kingdome divided in it self shall be desolate . and although some say that the devil is the witches instrument , to bring her purposes and practises to passe : yet others say that she is his instrument , to execute his pleasure in any thing , and therefore to be executed . but then ( methinks ) she should be injuriously dealt withall , and put to death for anothers offence : for actions are not judged by instrumental causes ; neither doth the end and purpose of that which is done , depend upon the mean instrument . finally , if the witch do it not , why should the witch die for it ? but they say that witches are perswaded and think , that they do indeed those mischifs ; & have a will to perform that which the devil committeth ; and that therefore they are worthy to dy . by which reason ev'ry one should be executed , that wisheth evil to his neighbor , &c. but if the will should be punished by man , according to the offence against god , we should be driven by thousands at once to the slauterhouse or butchery . for whosoever loatheth correction shall die . and who should escape execution , if this lothsomnesse ( i say ) should extend to death by the civil lawes . also the reward of sin is death . howbeit , every one that sinneth , is not to be put to death by the magistrate . but my lord it shall be proved in my book , and your lordship shall trie it to be true , as well here at home in your native country , as also abrode in your several circuits , that ( besides them that be veneficae , which are plaine poisoners ) there will be found among our witches only two sorts ; the one sort being such by imputation , as so thought of by others ( and these are abused , and not abusors ) the other by acceptation , as being willing so to be accounted & these be meer couseners . calvine treating of these magicians , calleth them couseners , saying , that they use their juggling knacks only to amase or abuse the people ; or else for fame : but he might rather have said for gain . erastus himself , being a principal writer in the behalf of witches omnipotency , is forced to confes , that these greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are most commoly put for illusion false packing , cousenage , fraud , knavery and deceipt : & is further driven to say , that in ancient time , the learned were not so blockish , as not to see that the promises of magicians and inchanters were false , and nothing else but knavery , cousenage & old wives fables ; & yet defendeth he their flying in the aire , their transferring of corn or gras from one field to another , &c. but as erastus disagreeth herein with himself and his friends : so is there no agreement among any of those writers , but only in cruelties , absurdities & impossibilies . and these ( my lord ) that fall into so manifest contradictions , and into such absurd asseverations , are not of the inferior sort of writers ; neither are they all papists , but men of such account , as whose names give more credit to their cause , then their writings . in whose behalfe i am sorry , and partly for reverence suppress their fondest errors & foulest absurdities ; dealing specially with them that most contend in cruelty , whose feet are swift to shed blood , striving ( as iesus the son of sirach saith ) & hasting ( as solomon the son of david saith ) to pour out the blood of the innocent ; whose heat against these poor wretches cannot be allaied with any other liquor then blood . and therfore i fear that under their wings will be found the blood of the souls of the poor , at that day , when the lord shall say , depart from me ye bloud-thirsty men . and because i know your lordship will take no councel against innocent bloud , but rather suppres them that seek to imbrew their hands therein , i have made choise to open their case to you , & to lay their miserable calamity before your feet : following herein the advise of that learned man brentius , who saith ; si quis admonuerit magistratum , ●e in miseras illas mulierculas saeviat , eum ego arbitror divinitus excitatum , that is , if any admonish the magistrate not to deale too hardly with these miserable wretches , that are called witches , i think him a good instrument raised up for this purpose by god himself . but it will perchance be said by witchmongers ; to wit , by such as attribut to witches the power which appertaineth to god only , that i have made choise of your lordship to be a patrone to this my book ; because i think you favor mine opinions , and by that means may the more freely publish any error or conceit of mine own , which should rather be warranted by your lordships authority , then by the word of god , or by sufficient argument . but i protest the contrary , and by these presents i renounce all protection , and despise all friendship that might serve to help towards the suppressing or supplanting of truth : knowing also that your lordship is far from allowing any injury done unto man ; much more an enemy to them that go about to dishonor god , or to embeazel the title of his immortal glory . but because i know you to be perspicuous , and able to see down into the depth and bottome of causes , & are not to be carried away with the vain perswasion or superstition either of man , custome , time or multitude . but moved with the authority of truth only : i crave your countenance herein , even so far forth , & no further , then the law of god , the law of nature , the lawe of this land , & the rule of reason shall require . neither do i treat for these poore people any otherwise , but so , as with one hand you may sustaine the good , and with the other suppresse the evill : wherein you shall be thought a father to orphanes , an advocate to widowes , a guide to the blind , a stay to the lame , a comfort & countenance to the honest , a scourge and terror to the wicked . thus farre i have been bold to use your lordships patience , being offended with my self , that i could not in brevity utter such matter as i have delivered amply : whereby ( i confesse ) occasion of tediousnesse might be ministred , were it not that your great gravity joined with your singular constancy in reading and judging be means of the contrary . and i wish even with all my heart , that i could make people conceive the substance of my writing , and not to misconstrue any part of my meaning . then doubtles would i perswade my self , that the company of witchmongers , &c. being once decreased , the number also of witches , &c. would soon be diminished . but true be the words of the poet , haudquaquam poteris sortirier omnia ●olus , námque aliis divi bello pollere dederunt , huic saltandi artem , voce huic cytharáqne canendi : rursum alii inservit sagax in pectore magnus iupiter ingenium , &c. and therefore as doubtfull to prevaile by perswading ● though i have reason and common sense on my side ; i rest upon earnest wishing ; namely , to all people an absolute trust in god the creator , and not in creatures , which is to make flesh our arme : that god may have his due honour , which by the undutifulnesse of many is turned into dishonour , and lesse cause of offence and error given by common received evil example . and to your lordship i wish , as increase of ●onour , so continuance of good health , and happy daies . your lordships to be commanded reginald scot. to the right worshipfull sir thomas scot , knight , &c. sir , i see among other malefactors many poor old women convented before you for working of miracles , otherwise called witchcraft , & therefore i thought you also ameet person to whom i might commend my book . and here i have occasion to speak of your sincere administration of justice , and of your dexterity , discretion , charge , and travel emploied in that behalf , whereof i am oculatus testis . howbeit i had rather refer the reader to common fame , and their own eies and ears to be satisfied ; then to send them to a stationers shop , where many times lies are vendible , and truth contemptible . for i being of your house , of your name , and of your bloud ; my foot being under your table , my hand in your dish , or rather in your purse , might be thought to flatter you in that , wherein ( i know ) i should rather offend you than please you . and what need i curry-favour with my most assured friend ? and if i should only publish those vertues ( though they be many ) which give me special occasion to exhibit this my travel unto you , i should do as a painter , that describeth the foot of a notable personage , and leaveth all the best features in his body untouched . i therefore ( at this time ) do only desire you to consider of my report , concerning the evidence that is commonly brought before you against them . see first whether the evidence be not frivolous , and whether the proofs brought against them be not incredible , consisting of guesses , presumptions , and impossibilities contrary to reason , scripture , & nature . see also what persons complain upon them , whether they be not of the basest , the ūwisest & most faithlesse kind of people . also may it please you to way what accusations and crimes they lay to their charge , namely : she was at my house of late , she would have had a pot of milk , she departed in a chafe because she had it not , she railed , she cursed , she mumbled and whispered , and finally she said she would be even with me : and soon after my child , my cow , my sow , or my pullet died , or was strangely taken . nay ( if it please your worship ) i have further proof : i was with a wise woman , & she told me i had an ill neighbour , and that she would come to my house ere it were long , and so did she ; and that she had a mark above her waste , and so had she : and god forgive me , my stomach hath gone against her a great while . her mother before her was counted a witch , she hath been beaten and scratched by the face till bloud was drawn upon her , because she hath bin suspected , and afterwards some of those persons were said to amend . these are the certainties that i hear in their evidences . note also how easily they may be brought to confess that which they never did , nor lieth in the power of man to do : and then see whether i have cause to write as i do . further , if you shall see that infidelity , popery , and many other manifest heresies be backed and shouldered , and their professors animated and heartned , by yielding to creatures such infinit power as is wrested out of gods hand , and attributed to witches : finally , if you shall perceive that i have faithfully and truely delivered and set down the condition and state of the witch , and also of the witch monger , and have confuted by reason and law , and by the word of god it self , all mine adversaries objections & arguments : then let me have your countenance against them that maliciously oppose themselves against me . my greatest adversaries are young ignorance and old custome . for what folly soever tract of time hath fostered , it is so superstitiously pursued of some , as though no error could be acquainted with custome . but if the lawe of nations would join with such custom , to the maintenance of ignorance , & to the suppressing of knowledge ; the civilest country in the world would soon become barbarous , &c. for as knowledge & time discovereth errors , so doth superstition and ignorance in time breed them . and concerning the opinions of such , as wish that ignorance should rather be maintained , than knowledge busily searched for , because thereby offence may grow : i answer , that we are commanded by christ himself to search for knowledge : for it is the kings honour ( as solomon saith ) to search out a thing . aristotle said to alexander , that a mind well furnished was more beautifull then a body richly arraied . what can be more odious to man , or offensive to god , than ignorance : for through ignorance the iewes did put christ to death . which ignorance whosoever forsaketh , is promised life everlasting : and therefore among christians it should be abhorred above all other things . for even as when we wrestle in the dark , we tumble in the mire , &c. so when we see not the truth , we wallowe in errors . a blind man may seek long in the rushes ere he find a needle ; and as soon is a doubt discussed by ignorance . finally , truth is no sooner found out in ignorance , then a sweet savor in a dunghill . and if they will allow men knowledge , and give them no leave to use it , men were much better be without it than have it . for it is as to have a talent , and to hide it under the earth ; or to put a candle under a bushell : or as to have a ship , and to let her lie alwaies in the dock : which thing how profitable it is , i can say somewhat by experience . but hereof i need say no more , for every man seeth that none can be happy who knoweth not what felicity meaneth . for what availeth it to have riches , and not to have the use thereof ? truly the heathen herein deserved more commendation then many christians , for they spared no pain no cost , nor travell to attain to knowlede . pythagoras travelled from thamus to aegypt , and afterwards into crete and lac●daemonia : and plato out of athens into italy and aegypt , and all to find out hidden secrets and knowledge : which when a man hath , he seemeth te be separated from mortality . for pretious stones , and all other creatures of what value soever , are but counterfeits to this jewell : they are mortall , corruptible and inconstant ; this is immortall , pure and certain . wherefore if i have searched and found out any good thing , that ignorance and time hath smothered , the same i commend unto you : to whom though i owe all that i have , yet am i bold to make others partakers with you in this poor gift . your loving cousen reg. scot. to the right worshipful his loving friends , master doctor coldwell deane of rochester , and master doctor read-man arch-deacon of canturbury , &c. having found out two such civil magistrates , as for direction of judgement , and for ordering matters concerning justice in this common-wealth ( in my poore opinion ) are very singular persons , who ( i hope ) will accept of my good will , and examine my book by their experience , as unto whom the matter therein contained doth greatly appertaine : i have now again considered of two other points : namely , divinity and philosophy , whereupon the ground-work of my book is laid . wherein although i know them to be very sufficiently informed , yet doth not the judgement and censure of those causes so properly appertain to them as unto you , whose fame therein hath gotten preeminence above all others that i know of your callings : and in that respect i am bold to joyne you with them , being all good neighbours together in this common-wealth , and loving friends unto me . i do not present this unto you , because it is meet for you ; but for that you are meet for it ( i mean ) to judge upon it , to defend it , and if need be to correct it ; knowing that you have learned of that grave councellor cato , not to shame or discountenance any body . for if i thought you as ready , as able , to discharge me from mine in●ufficiencie : i should not have been hasty ( knowing your learning ) to have written unto you : but if i should be abashed to write to you , i should shew my selfe ignorant of your courtesie . i know mine own weaknesse , which if it have been able to maintain this argument , the cause is the stronger . eloquent words may please the eares , but sufficient matter perswadeth the heart . so as , if i exhibit wholsome drink ( though it be small ( in a treene dish with a faithful hand , i hope it will be as well accepted , as strong wine affered in a silver bowle with a flattering heart . and surely it is a point of as great liberality to receive a small thing thankfully , as to give and distribute great and costly gifts bountifully for there is more supplied with courteous answers than with rich rewards . the tyrant dionysius was not so hated for his tyranny , as for his churlish and strange behaviour . among the poore israelites sacrifices , god was satisfied with the tenth part of an epha● of flower , so as it were fine and good . christ liked well of the poor widowes mite . lewis of france accepted a rape-root of clownish conan . cyrus vouchsafed to drink a cup of cold water out of the hand of poor sinaetes : and so it may please you to accept this simple book at my hands , which i faithfully exhibit unto you , 〈◊〉 knowing your opinions to meet with mine : but knowing your learni●● and judgement to be able as well to correct me where i speake her 〈◊〉 unskilfully , as others when they speake hereof maliciously . some be such dogs as they will barke at my writings , whether i maintaine or refute this argument : as diogenes snarled both at the rhoci●ns and at the lacedaemonians : at the one , becaus● they were brave ; at the other , because they were not brave . homer himselfe could not avoid reprochfull speeches . i am sure that they which never studied to learne any good thing , will study t● find faults hereat . i for my part feare not these wars , nor all the adversaries i have ; were it not for certain cowards , who ( i know ) will come behind my back and bite me . but now to the matter . my question is not ( as many fondly suppose ) whether there be witches or nay : but whether they can do such miraculous works as are imputed unto them ? go●● master deane , is it possible for a man to break his fást with you 〈◊〉 rochester , and to dine that day at durham with master doct●● matthew ; or can your enemie maime you , when the ocean 〈◊〉 is betwixt you ? what reall community is betwixt a spirit and 〈◊〉 body ? may a spiritual body became temporal at his pleasure ? or may a carnall bodie become invisible ? is it likely that the lives of all princes , magistrates , and subjects , should depend upon th● will , or rather upon the wish of a poor malicious doting old foole● and that power exempted from the wise , the rich , the learned , th● godly , & c ? finally , is impossible for a man or woman to do 〈◊〉 of those miracles expressed in my book , and so constantly reported b● great clarkes ? if you say , no ; then am i satisfied . if you sa● that god absolutely , or by meanes can accomplish all those , an● many more , i go with you . but witches may well say they can 〈◊〉 these things , howbeit they cannot shew how th●y do them . if i for my part should say i could do those things , my very adversaries would say that i lyed . o master arch-deacon , is it not pitty , that that which is said to be done with the almighty power of the most high god , and by our saviour his onely sonne iesus christ our lord , should be referred to a baggage old womans nod or wish , & c ? good sir , is it not one manifest kind of idolatry , for them that labour and are laden to come unto witches to be refr●shed ? if witches could helpe whom they are said to ha●● made sick , i see no reason , but remedy might as well be required at their hands , as a purse demanded of him that hath stolne it . but truly it is manifold idolatry , to aske that of a creature , which none can give but the creator . the papist hath some colour of scripture to maintaine his idol of bread , but no jesuitical distinction can cover the witchmongers idolatry in this behalfe . alas , i am sorry and ashamed to see how many die , that being said to be bewitched , onely seek for magical cures , whom wholesome diet and good medicines would have recovered . i dare assure you both , that there would be none of these cosening kind of witches , did not witchmongers maintaine them , follow them , and beleeve in them and their oracles : whereby indeed all good learning and honest arts are overthrowne . for these that most advance their power , and maintaine the skill of these witches , understand no part thereof : and yet being many times wise in other matters , are made fooles by the most fooles in the world . me thinks these magicall physicians deale in the common-wealth , much like as a certaine kind of cynicall people do in the churc● , whose severe sayings are accompted among some such oracles , as may not be doubted of ; who in stead of learning and authority ( which they make contemptible ) do feed the people with their own devises and imaginations , which they preferre before all other divinity : and labouring to erect a church according to their own fansies , wherein all order is condemned , and onely their magical words and curious directions advanced , they would utterly overthrow the true church . and even as these inchanting paracelsians abuse the people , leading them from the true order of physick to their charms : so do these other ( i say ) disswade from hearkening to learning and obedience , and whisper in mens eares to teach them their frier-like traditions . and of this sect the chiefe author at this time is one browne , a fugitive , a meet cover for such a cup : as heretofore the anabaptists , the arrians , and the franciscane friers . truly not onely nature , being the foundation of all perfection ; but also scripture , being the mistresse and director thereof , and of all christianity , is beautified with knowledge and learning . for as nature without discipline doth naturally inclin● unto vanities , and as it were suck , up errors : so doth the word , or rather the letter of the scripture without understanding , not onely make us devoure errors , but yeeldeth us up to death & destruction : and therefore paul saith he was not ● minister of the letter , but of the spirit . thus have i been bold to deliver unto the world , and to you , those simple notes , reasons , and arguments , which i have devised or collected out of other authors ; which i hope shall be hurtful to none , b●t my selfe great comfort , if it may passe with good liking and acceptation . if it fall out otherwise , i should think my paines ill imployed . for truly , in mine opinion , whosoever shall performe any thing , or attaine to any knowledge ; or whosoever should travel throughout all the nations of the world , or ( if it were possible ) should peepe into the heavens , the consolation or admiration thereof were nothing pleasant unto him , unlesse he had liberty to impart his knowledge to his friends . wherein becaus● i have made special choise of you , i hope you will read it , or at the least lay it up in your study with your other bookes , among which there is none dedicated to any with more good will. and so long as you have it , it shall be unto you ( upon adventure of my life ) a certain amulet , periapt , circle , charme , &c. to defend you from all inchantments . your loving friend reg. scot. to the readers . to you that are wise and discreet few words may suffice : for such a one judgeth not at the first sight , nor reproveth by hearsay ; but patiently heareth , and thereby increaseth in understanding : which patience bringeth forth experience , whereby true judgement is directed . i shall not need therefore to make any further suite to you , but that it would please you to read my book , without the prejudice of time , or former conceite : and having obtained this at your hands , i submit my self unto your censure . but to make a solemn suit to you that are partial readers , desiring you to set aside partiality , to take in good part my writing , and with indifferent eies to looke upon my book , were labour lost , and time ill imployed . for i should no more prevaile herein , then if a hundred years since i should have intreated your predecessors to beleeve , that robin good-fellow , that great and antient bull-begger , had been but a cousening merchant , and no devil indeed . if i should go to a papist , and say , i pray you beleeve my writings , wherein i will prove all popish charmes , conjurations , exorcismes , benedictions and curses , not onely to be ridiculous , and of none effect , but also to be impious and contrary to gods word : i should as hardly therein win favour at their hands , as herein obtain credit at yours . neverthelesse , i doubt not , but to use the matter so , that as well the massemonger for his part , as the witchmonger for his , shall both be ashamed of their professions . but robin good-fellow ceaseth now to be much feared , and popery is sufficiently discovered . neverthelesse , witches charms , and conjurors cousenages are yet thought effectuall . yea the gentiles have espied the fraud of their cousening oracles , and our cold prophets and inchanters make us fools still , to the shame of us all , but specially of papists , who conjure every thing , and thereby bring to passe nothing . they say to their candles , i conjure you to endure for ever : and yet they last not pater noster while the longer . they conjure water to be wholesome both for body and soule : but the body ( we see ) is never the better for it , nor the soul any whit reformed by it . and therefore i marvel , that when they see their own conjurations confuted and brought to nought , or at the least void of effect , that they ( of all other ) will yet give such credit , countenance , and authority to the vaine cousenages of witches and conjurors ; as though their charmes and conjurations could produce more apparent , certaine , and better effects then their owne . but my request unto all you that read my book shall be no more , but that it would please you to conferre my words with your own sense and experience , and also with the word of god. if you find your selves resolved and satisfied , or rather reformed and qualified in any one point or opinion , that heretofore you held contrary to truth , in a matter hitherto undecided , and never yet looked into ; i pray you take that for advantage : and suspending your judgement , ●●ay the sentence of condemnation against me , and consider of the rest , at your further leisure . if this may not suffice for to perswade you , it cannot prevaile to annoy you : and then , that which is written without offence , may be overpassed without any griefe . and although mine assertion , be somewhat differing from the old inveterate opinion , which i confesse hath many g●ay hairs , whereby mine adversarys have gained more authority then reason , towards the maintenance of their presumptions and old wives fables : yet shall it fully agree with gods glory , and with his holy word . and albeit there be hold taken by mine adversarys of certain few words or sentences in the scripture that make a shew for them : yet when the whole course thereof maketh against them , and impugneth the same , yea and also their own places rightly understood do nothing at all releeve them : i trust their glorious title and argument of antiquity will appear as stale and corrupt as the apothecaries d●ugs , or grocers spice , which the longer they be preserved , the worse they are . and till you have perused my book , ponde● this in your mind , to wit , that sagae , thessalae , striges , lamiae ( which words and none other being in use do properly signifie our witches ) are no● once found written in the old or new testament ; and that christ himself in his gospel never mentioned the name of a witch . and that neither he , nor moses ever spake any one word of the witches bargaine with the devil , their hagging , their riding in the aire , their transferring of corn or grasse from one field to another , their hurting of children o● cattel with words or charmes , their bewitching of butter , cheese , ale , &c. nor yet their transubstantiation ; insomuch as the writers hereupon are not ashamed to say , that it is not absu●d to ●ffirm that there were no witches in jobs time . the reason is , that if there had been such witches then in being . job would have said he had been bewitched . but indeed men took no ●eed in those daies to this doctrine of devils , to wit , to these fables of witchcraft , which peter saith that shal be much regarded and hearkened unto in the latter daies . howbeit , how ancient so ever this barbarous conceipt of witches o●●nipotencie is , truth must not be measured by time ▪ for every old opinion is not sound . veritie is not impaired , how long soever it be suppressed ; but is to be searched out , in how da●ke a corner soever it lye hidden : for it is not like a cup of ale , that may be broched , too rathe● . finally , time bewraieth old errors , and discovereth new matters 〈◊〉 truth . danaeus himself saith , that this question hitherto hath never bee● handled ; nor the scriptures concerning this matter have never bin ex●pounded . to prove the antiquity of the cause , to confirme the opinion of the ignorant , to inforce mine adversaries arguments , to aggravate the punishments , and to accomplish the confusion of these old women , is added the vanity and wickednesse of them , which are called witches , the arrogancy of those which take upon them to worke wonders , the desire that people have to hearken to such miraculous matters , unto whom most commonly an impossibility is more credible than a verity ; the ignorance of naturall causes , the ancient and universall hate conceived against the name of a witch ; their ill-favoured faces , their spitefull words , their curses and imprecations , their charmes made in time , and their beggery ; the fear of many foolish folke , the opinion of some that are wise , the want of robin good-fellow and the fairies , which were wont to maintain that , and the common peoples talke in this behalfe ; the authority of the inquisitors , the learning , cunning , consent , and estimation of writers herein , the false translations and fond interpretations ●sed , specially by papists ; and many other like causes . all which to●es take such hold upon mens fansies , as whereby they are led and enticed away from the consideration of true respects , to the condemnation of that which they know not . howbeit , i will ( by gods grace ) in this my booke , so apparently decipher and confute these cavils , and all other their objections ; as every witch monger shall be abashed , and all good men thereby satisfied . in the mean time , i would wish them to know that if neither the estimation of gods omnipotency , nor the tenor of his word , nor the doubtfulnesse or rather the impossibility of the case , nor the small proofes brought against them , nor the rigor executed upon them ; nor the pitty that should be in a christian heart , nor yet their simplicity , impotency , or age may suffice to suppresse the rage or rigor wherewith they are oppressed ; yet the consideration of their sex or kind ought to move some mitigation of their punishment . for if nature ( as plinie reporteth ) have taught a lion not to deale so roughly with a woman as with a man , because she is in body the weaker vessell , and in heart more inclined to pitty ( which jeremy in his lamentations seemeth to confirme ) what should a man do in this case , for whom a woman was created as an helpe and comfort unto him ? in so much as even in the law of nature , it is a greater offence to slay a woman than a man : not because a man is not the more excellent creature , but because a woman is the weaker vessell . and therefore among all modest and honest persons it is thought a shame to offer violence or injury to a woman ; in which respect virgil saith , nullum memorabile nomen foeminea in poena est . god that knoweth my heart is witnesse , and you that read my book shall see , that my drift and purpose in this enterprise tendeth onely to these respects . first , that the glory and power of god be not so abridged and abased , as to be thrust into the hand or lip of a lewd old woman : whereby the work● of the creator shoul be attributed to the power of a creature . secondly , that the religion ●f the gospell may be seen to stand without such pei●ish trumphery thirdly , tha● lawfull favour and christian compassion be rather used towards these your soules , than ●igor and extremity . because they , which are commonly accused of witch-craft , are the least sufficient of all other persons to speake for themselves ; 〈◊〉 having the most base and simple education of all others ; the extremity of their age giving them leave to dote , their poverty to beg , their wrongs to chide and threaten ( as being void of any other way of revenge ) their humor melancholicall to be full of imaginations , from whence chiefly proceedeth the vanity of their confessions ; as that they can transforme themselves and others into apes , owles , asses , dogges , cats , &c. that they can flie in the aire , kill children with charmes , hinder the coming of butter &c. and for so much as the mighty helpe themselves together , and the poor widowes cry , though it reach to heaven , is scarce heard here upon earth ; i thought good ( according to my poor ability ) to make intercession , that some part of common rigor , and some points of hasty judgement may be advised upon . for the world is now at that stay ( as brentius in a most godly sermon in these words affirmeth ) that even as when the heathen persecuted the christians , if any were accused to beleeve in christ , the common people cried ad leonem : so now , if any woman , be she never so honest , be accused of witch-craft , they cry ad ignem . what difference is between the rash dealing of unskilfull people , and the grave counsell of more discreet and learned persons , may appear by a tale of danaeus his own telling ; wherein he opposeth the rashnesse of a few townsmen , to the counsell of a whole senate : preferring the folly of the one , before the wisdome of the other . at o●leance on loyre ( saith he ) there was a man-witch , not only taken and accused , but also convicted and condemned for witch - craft , who appealed from thence to the high court of paris . which accusation the senate saw in sufficient , and would not allow , but laughed thereat , lightly regarding it ; and in the end sent him home ( saith he ) as accused of a frivolous matter . and yet for all that , the magistrates of orleance were so bold with him , as to hang him up within a short time after , for the same or the very like offence . in which example is to be seen the nature , and as it were the disease of this cause : wherein ( i say ) the simpler and undiscreeter sort are alwaies more hasty and furious in judgements , than men of better reputation and knowledge . neverthelesse , eunichius saith that these three things ; to wit , what is to be thought of witches , what their incantations can do , and whether their punishment should extend to death , are to be well considered . and i would ( saith he ) they were as well known , as they are rashly beleeved , both of the learned , and unlearned . and further he saith , that almost all divines , physicians and lawyers , who should best know these matters , satisfiing themselves with old custome , have given too much credit to these fables , and to rash and unjust sentence of death upon witches , but when a man pondreth ( saith he ) that in times past , all that swarved from the church of rome were judged heretikes ; it is the lesse marvell , though in this matter they be blind and ignorant . and surely , if the scripture had been longer suppressed , more absurd fables would have sprung up , and been beleeved . which credulity though it is to be derided with laughter ; yet this their cruelty is to be lamented with teares . for ( god knoweth ) many of these poor wretches had more need to be releeved than chastised ; and more meet were a preacher to admonish them , than a jailer to keep them ; and a physician more necessary to helpe them , than an executioner or tormentor to hang or burn them . for proof and due triall hereof , i will requite danaeus his tale of a man-witch ( as he termeth him ) with another witch of the same sex or gender . cardanus from the mouth of his own father reporteth , that one bernard , a poor servant , being in wit very simple and rude , but in his service very necessary and diligent ( and in that respect deerly beloved of his master ) prosessing the art of witch-craft , could in no wise be disswaded from that profession , perswading himselfe that he knew all things , and could bring any matter to passe ; because certain country-people resorted to him for helpe and counsell , as supposing by his own talke , that he could do somewhat . at length he was condemned to be burned : which torment he seemed more willing to suffer , than to loose his estimation in that behalfe . but his master having compassion upon him , and being himselfe in his princes favour , perceiving his conceipt to proceed of melancholie , obtained respit of execution for twenty daies . in which time ( saith he ) his master bountifully fed him with good fat meat , and with four egs at a meale , as also with sweet win : which diet was best for so grosse and weake a body . and being recovered so in strength , that the humor was suppressed , he was easily won from his absurd and dangerous opinions , and from all his fond imaginations : and confesling his error and folly , from the which before no man could remove him by any perswasions , having his pardon , he lived long a good member of the church , whom otherwse the cruelty of judgement should have cast away and destroyed . this history is more credible than sprengers fables , or bodins bables , which reach not so far to the extolling of witches omnipotency , as to the derogating of gods glory . for if it be true , which they affirme , that our life and death lyeth in the hand of a witch ; then is it false , that god maketh us live or die , or that by him we have our being , our terme of time appointed ▪ and our daies numbred . but surely their charmes can no more reach to the hurting or killing of men or women , than their imaginations can extend to the stealing and carrying away of horses and mares . neither hath god given remedies to sicknesse or griefs , by words or charmes , but by hearbs and medicines , which he himself hath created upon earth , and given men knowledge of the same ; that he might be glorified , for that therewith he doth vouch safe that the maladies of men and cattle should be cured , &c. and if there be no affiction nor calamity , but is brought to passe by him , then let us defie the devil , renounce all his works , and not so much as once think or dream upon this supernatural power of witches , neither let us prosecute them with such despight , whom our fansie condemneth , and our reason acquitteth : our evidence against them consisting in impossibilities , our proofes in unwritten verities , and our whole proceedings in doubts and difficulties . now because i mislike the extreame cruelty used against some of these silly souls ( whom a simple advocate having audience and justice might deliver out of the hands of the inquisitors themselves ) it will be said , that i deny any punishment at all to be due to any witch whatsoever . nay , because i be●ray the folly and impiety of them , which attribute unto witches the 〈◊〉 of gods these witchmongers will report , that i deny there are any witches at all : and yet behold ( say they ) how often is this word ( witch ) mentioned in the scriptures ? even as if an idolater should say in the behalfe of images and idols , to them which deny their power and godhead , and inveigh against the reverence done unto them ; how dare you deny the power of image , seeing ●here names are so often repeated in the scriptures ? but truly i deny not that the●e are witches or images : but i detest the idolaters opinions conceived of them ; referring that to gods work and ordinance , which they impute to the power and malice of witches ; and attributing ●ha● honour to god which they ascribe to idols . but as for those that in very deed are either witches or conjurors , let them hardly suffer such punishment as to their fault is agreeable , and as by the grave judgement of law is provided . the forreign authors used in this book . aeliamus . actius . albertus crantzius . albertus magnus . albumazar . alcoranum franciscanorum . alexander trallianus . algerus . ambrosius . andradias . andraeas gartnerus . andraeas massius . antonius sabelliens . apollonius tyanaeus . appianus . apuleius . archelaus . argerius ferrarius . aristoreles . arnoldus de villa nova . artemidorus . athanasius . averroës . augustinus episcopus hip. augustinus niphus . avicennas . aulus gellius . barnardinus de bustis ▪ bartholomaeus anglicus . berosus anianus . bodinus . bordinus . brentius . calvinus . cametarius . campanns . cardanus pater . cardanus filins . carolus gallus . cassander . caro. chrysostomus . cicero . clemens . cornelius agrippa . cornelius nepos . cornelius tacitus . cyrillus . danaeus . demetrius . democritus . didymus . diodorus siculus . dionysius areopagita . dioscorides . diurius . dodonaeus . durandus . empedocles . ephesius . erasmus roterodamus . erasmus sarcerius . erastus . eudoxus . eusebius caesariensis . fernelius . franci●cus petrarcha . fuchsius . galenus . gerropius , galasius . gemma phrysius . georgius pictorios . gofridus . goschalcus boll . gratianus . gregorius . grillandus . guido bonatus . gulielmus de fancto clodoaldo . gulielmus parisiensis . hemingius . heraclides . hermes trismegistus . hieronymus . hilarius . hippocrates . homerus . horatius . hostiensis . hovinus . hypertus . jacobus de chusa ca●thusianus . jamblichus . jaso pratensis . innocentius papa . johannes anglicus . johannes baptista neapolitanus . johannes cassianus . johannes montiregrus . johannes rivius . josephus ben gorion . josias simlerus . isidorus . isigonus . juba . julius maternus . justinus martyr . lactantius . lavaterus . laurentius ananias . laurentius a villavicentio . leo ii. pontifex . lex salicarum . lex . tabulaum . legenda aurea . legenda longa coloniae . leonardus vairus . livius . lucanus . lucretius . ludovicus caelius . lutherus . macrobius . magna charta . malleus maleficarum . manlius . marbacchius . marbodeus gallus . marsilius ficinus . martinus de arles . mattheolus . melancthonus . memphradorus . michael andraeas . musculus . nauclerus . nicephorus . nicholaus . papa . nider . olaus gothus . origenes . ovidius . panormitanus . paulus aegineta . paulus marsus . persius . petrus de appona . petrus lombardus . petrus martyr . pe●ce● . philarchus . philastrius brixicu●u . philodorus . philo judaeus . p●kma●rus . plariu● . plato . plinius . plotinus . plu●archus . polydorus virgilius . pomoetium sermonum quadragesimalium . pompanatius . pontificale . ponzivibi●● . por● hyrius . proclus . propertius . psellus . ptolomeus . pythagoras . quintilianus . rabbi abraham . rabbi ben ezra . rabbi david k●●hi . rabbi josuah ben levi. rabbi isaac natar . rabbi levi. rabbi moles . rabbi sedaias haias . robertus carocullus . rupertu● . sabinus . sadoletus . savano●ola . scotus . seneca . septuaginta interpreres . serapio . socrates . solinus . speculum exemplorum . strabo . sulpitius severus . syneffus . tatianus . te●tullianus . thomas aquinas . themiltius . theodore●u● . theodorus bizantius . theophrastus . thucidydes . tibullus . tremelius . valerius maximus . varro . vegetius . vincentius . virgilius . vi●ellius . wie●us . xanrus historiographus . these english. barnaby googe . beehive of the romish church . edward deering . geffrey chaucer . giles alley . guimelf maharba . henry haward . j●hn bale . john fox . john malborn . john record . p●ime● after yorke use . richard gallis . roger bacon . testament printed at rhemes . t. e. a nameles author , . thomas hilles . thomas lupron . thomas moore knight . thomas phaer . t. r. a nameles author ▪ . william lambard . w. w. a namelesse author . . the discovery of witchcraft . the first book . chap. i. an impeachment of witches power in meteors and elementary bodies , tending to the rebuke of such as attribute too much unto them . the fables of witch-craft have taken so fast hold and deep root in the heart of man , that few or none can , ( now adaies ) with patience indure the hand and correction of god. for if any adversity , greefe , sicknesse , losse of children , corn , cattell , or liberty happen unto them ; by and by they exclaime upon witches . as though there were no god in israel that ordereth all things according to his will , punishing both just unjust and with greefes , plagues , and afflictions in manner and forme as he thinketh good : but that certain old women here on earth , called witches , must needs be the contrivers of all mens calamities , and as though they themselves were innocents , and had deserved no such punishments . insomuch as they stick not to ride and go to such , as either are injuriously tearmed witches , or else are willing so to be accounted , seeking at their hands comfort and remedy in time of their tribulation , contrary to gods will and commandement in that behalfe , who bids us resort to him in all our necessities . such faithlesse people ( i say ) are also perswaded , that neither haile nor snow , thunder nor lightning , rain nor tempestuous winds come from the heavens at the commandement of god ; but are raised by the cunning and power of witches and conjurers ; insomuch as a clap of thunder , or a gale of winde is no sooner heard , but either they runne to ring bels , or cry out to burne witches ; or else burne consecrated things , hoping by the smoak thereof , to drive the devill out of the aire , as though spirits could be fraid away with such externall toies : howbeit , these are right inchantments , as brentius affirmeth . but certainly , it is neither a witch , nor devil , but a glorious * god that maketh the thunder . i have read in the scriptures , that god * maketh the blustering tempests and whirle-winds : and i find that it is * the lord that altogether dealeth with them , and that they blowe according to his will. but let me see any of them all * rebuke and still the sea in time of tempest , as christ did ; or raise the stormy wind , as * god did with his word ; and i will beleeve in them . hath any witch or conjurer , or any creature entred into the * treasures of the snowe ; or seen the secret places of the haile , which god hath prepared against the day of trouble , battell , and warre ? i for my part also thinke with jesus sirach , that at gods onely commandement the snow falleth ; and that the wind bloweth according to his wil , who onely maketh all stormes to cease ; and who ( if we keep his ordinances ) will send us rain in due season , and make the land to bring forth her increase , and the trees of the field to give their fruit . but little think our witch-mongers , that the lord commandeth the clouds above , or openeth the doors of heaven , as david affirmeth ; or that the lord goeth forth in the tempests and stormes , as the prophet nahum reporteth : but rather that witches and conjurers are then about their businesse . the marcionists acknowledged one god the author of good things , and another the ordainer of evill : but these make the devill a whole god , to create things of nothing , to know mens cogitations , and to do that which god never did ; as , to transubstatiate men into beasts , &c. which thing if devils could do , yet followeth it not , that witches have such power . but if all the devils in hell were dead , and all the witches in england burned or hanged ; i warrant you we should not fail to have rain , haile and tempests , as now we have : according to the appointment & will of god , & according to the constitution of the elements , and the course of the planets , wherein god hath set a perfect and perpetuall order . i am also well assured , that if all the old women in the world were witches ; and all the priests , conjurers : we should not have a drop of rain , nor a blast of wind the more or the lesse for them . for the lord hath bound the waters in the clouds , and hath set bounds about the waters , untill the day and night come to an end : yea it is god that raiseth the winds and stilleth them : and he saith to the rain and snowe ; be upon the earth , and it falleth . the wind of the lord , and not the wind of witches , shall destroy the treasures of their pleasant vessels , and dry up the fountaines ; saith oseas . let us also learn and confesse with the prophet david , that we our selves are the causes of our afflictions ; and not exclaim upon witches , when we should call upon god for mercy . the imperiall law ( saith brentius ) condemneth them to death that trouble and infect the aire : but i affirme ( saith he ) that it is neither in the power of witch nor devill so to do , but in god only . though ( besides bodin , and all the popish writers in generall ) it please danaeus , hyperius , hemingius , erastus , &c. to conclude otherwise . the clouds are called the pillars of gods tents , gods chariots , and his pavillions . and if it be so , what witch or devill can make masteries thereof ? s. augustine saith , non est putandum ist is transgressoribus angelis servire hanc rerum visibilium materiem sed soli deo ; we must not think that these visible things are at the commandement of the angels that fell , but are obedient to the only god. finally , if witches could accomplish these things ; what needed it seem so strange to the people , whe● christ by mi●acle commanded both seas and winds , &c. for it is written ; who is this ? for both wind and sea obey him . chap. ii. the inconvenience growing by mens credulity herein , with a reproofe of some church-men , which are inclined to the common conceived opinion of witches omnipotencie , and a familiar example thereof . but the world is now so bewitched and over-run with this fond error , that even where a man should seek comfort and counsell , there shall he be sent ( in case of necessity ) from god to the devil ; and from the physitian to the cosening witch , who will not stick to take upon her , by words to heal the lame ( which was proper only to christ ; and to hem whom he assisted with his divine power ) yea , with her familiar and charmes she will take upon her to cure the blind : though in the ‖ tenth of s. johns gospell it be written , that the devil cannot open the eyes of the blind . and they attaine such credit , as i have heard ( to my grief ) some of the ministery affirme , that they have had in their parish at one instant , or . witches , meaning such as could worke miracles supernaturally . whereby they manifested as well their infidelity and ignorance , in conceiving gods word ; as their negligence and errror in instructing their flocks . for they themselves might understand , and also teach their parishoners , that * god only worketh great wonders ; and that it is he which sendeth such punishments to the wicked , and such trials to the elect : according to the saying of the prophet haggai , † i smote you with blasting and mildew , and with haile , in all the labours of your hands ; and yet you turned not unto me , saith the lord. and therefore saith the same prophet in another place ; * you have sowen much , and bring in little . and both in * joel and leviticus , the like phrases and proofes are used and made . but more shall be said of this hereafter . s. paul fore saw the blindnesse and obstinacy , both of these blind shepherds , and also of their scabbed sheep , when he said they will not suffer wholsome doctrine , but having their eares itching , shall get them a heap of reachers after their own lusts ; and shall turne their eares from the truth , and shall be given to fables . and in the latter time some shall depart from the faith , and shall give heed to spirits of errors , and doctrines of devils , which speak lies ( as witches and conjurers do ) but cast thou away such prophane and old wives fables . in which sense basil saith ; who so giveth heed to inchanters , harkeneth to a fabulous and frivilous thing . but i will rehearse an example whereof i my selfe am not only oculatus testis , but have examined the cause , and am to justifie the truth of my report : not because i would disgrace the ministers that are godly , but to confirme my former assertion , that this absurd error is growne into the place , which should be able to expell all such ridiculous folly and impiety . at the assizes holden at rochester , anno . one margaret simons , the wife of iohn simons , of brenchly in kent , was arraigned for witchcraft , at the instigation and complaint of divers fond and malicious persons ; and specially by the meanes of one iohn ferrall vicar of that parish : with whom i talked about that matter and found him both fondly assorted in the cause , and enviously bent towards her : and ( which is worse ) as unable to make a good account of his faith , as she whom he accused . that which he , for his part , laid to the poore womans charge , was this . his son ( being an ungracious boy , and prentise to one robert scotchsord clothier , dwelling in that parish of brenchly ) passed on a day by her house ; at whome by chance her little dog barked . which thing the boy taking in evil part , drew his knife , and pursued him therewith even to her door : whom she rebuked with some such words as the boy disdained , and yet neverthelesse would not be perswaded to depart in a long time . at the last he returned to his masters house , and within five or six daies fell sick . then was called to mind the fray betwixt the dog and the boy : insomuch as the vicar ( who thought himself so priviledged , as he little mistrusted that god would visit his children with sicknesse ) did so calculate ; as he found , partly through his own judgement and partly ( as he himself told me ) by the relation of other witches , that his said sonne was by her bewitched . yea , he also told me , that this his son ( being as it were past all cure ) received perfect health at the hands of another witch . he proceeded yet further against her , affirming , that alwaies in his parish-church , when he desired to read most plainly , his voice so failed him , as he could scant be heard at all . which he could impute , he said , to nothing else , but to her inchantment . when i advertised the poor woman hereof , as being desirous to hear what she could say for her selfe ; she told me , that in very deed his voice did much faile him , specially when he strained himself to speake lowdest . howbeit , she said that at all times his voice was hoarse and low , which thing i perceived to be true . but sir ; said she , you shall understand , that this our vicar is diseased with such a kind of hoarsenesse , as divers of our neighbours in this parish not long since , doubted that he had the french-pox ; and in that respect utterly refused to communicate with him : untill such time as ( being thereunto injoined by m. d. lewen the ordinary ) he had brought from london a certificat , under the hands of two physitians , that his hoarsenes proceeded from a disease in the lungs . which certificate he published in the church , in the presence of the whole congregation : and by this meanes he was cured , or rather excused of the shame of his disease . and this i know to be true by the relation of divers honest men of that parish . and truly , if one of the jury had not been wiser then the other , she had been condemned thereupon , and upon other as ridiculous matters as this . for the name of a witch is so odious , and her power so feared among the common people , that if the honestest body living chance to be arraigned thereupon , she shall hardly escape condemnation . chap. iii. who they be that are called witches , with a manifest declaration of the cause that moveth men so commonly to think , and witches themselves to beleeve that they can hurt children , cattell , &c. with words and imaginations ; and of cosening witches . one sort of such as fare said to be witches , are women which be commonly old , lame , blear-eyed , pale , fowle , and full of wrinckles ; poor , sullen , superstitious , and papists ; or such as know no religion : in whose drousie minds the devill hath gotten a fine seat ; so as , what mischief , mischance , calamity , or slaughter is brought to passe , they are easily perswaded the same is done by themselves ; imprinting in their minds an earnest and constant imagination thereof . they are leane and deformed , shewing melancholy in their faces , to the horror of all that see them . they are doting , scolds ; mad , devillish ; and not much differing from them that are thought to be possessed with spirits , so firme and steadfast in their opinions , as whosoever shall only have respect to the constancy of their words uttered , would easily beleeve they were true indeed . these miserable wretches are so odious unto all their neighbours ; and so feared , as few dare offend them , or deny them any thing they aske : whereby they take upon them , yea , and sometimes think , that they can do such things as are beyond the ability of humane nature . these go from house to house , and from door to door for a pot full of milke , yest , drinke , pottage , or some such releefe ; without the which they could hardly live : neither obtaining for their service and paines , nor yet by their art , nor yet at the devils hands ( with whome they are said to make a perfect and visible bargaine ) either beauty , mony , promotion , wealth , worship , pleasure , honour , knowledge , learning , or any other benefit whatsoever . it falleth out many times , that neither their necessities , nor their expectation is answered or served , in those places where they beg or borrowe ; but rather their lewdnesse is by their neighbours reproved . and further , in tract of time the witch waxeth odious and tedious to her neighbours ; and they again are despised and despited of her : so as sometimes she curseth one , and sometimes another ; and that from the master of the house , his wife , children , cattell , &c. to the little pig that lieth in the stie . thus in processe of time they have all displeased her , and she hath wished evill luck unto them all ; perhaps with curses and imprecations made in forme . doubtlesse ( at length ) some of her neighbours die , or fall sick ; or some of their children are visited with diseases that vex them strangely : as apoplexies , epilepsie , convulsions , hot fevers , wormes , &c. which by ignorant parents are supposed to be the vengeance of witches . yea and their opinions and conceits are confirmed and maintained by unskilful physitians , according to the common saying : inscitiae pallium maleficium & incantatio , witchcraft and inchantment is the cloke of ignorance : whereas indeed evill humors , and not strange words , witches , or spirits are the causes of such diseases . also some of their cattell pe●ish , either by disease or mischance . then they , upon whom such adversities full , weighing the fame that goeth upon this woman , her words , displeasure , and curse● , meeting so justly with their misfortune , do not onely conceive , but also are resolved that all their mishaps are brought to passe by her onely meanes . the witch on the other side expecting her neighbors mischances , and seeing things sometimes come to passe according to her wishes , curses , and incantations ( for bodin himselfe confesseth , that not above two in a hundred of their witchings or wishings take effect ) being called before a justice , by due examination of the circumstances is driven to see her imprecations and desires , and her neighbours harmes and losses to concurre , and as it were to take effect : and so confesseth that she ( as a goddess ) hath brought such things t● passe . wherein , not onely she , but the accuser , and also the justice are foully deceived and abused ; as being through her confession and other circumstances perswaded ( to the injury of gods glory ) that she hath done , or can do that which is proper onely to god himselfe . another sort of witches there are , which he absolutely coseners . these take upon them , either for glory , fame , or gaine , to do any thing which god or the devil can do : either for foretelling of things to come , bewrayring of secrets , curing of maladies , or working of miracles . but of these i will talke more at large hereafter . chap. iiii. what miraculous actions are imputed to witthes by witchmongers , papists , and poets . although it be quite against the haire , and contrary to the divels will contrary to the witches oath , promise , and homage , and contrary to all reason , that witche● should helpe any thing that is bewitched ; but rather set forward their masters businesse : yet we read in malleo maleficarum , of three sorts of witches ; and the same is affirmed by all the writers hereupon , new and old . one sort ( they say ) can hurt and not helpe , the second can helpe and not hurt , the third can both helpe and hurt . and among the hurtfull witches he saith there is one sort more beastly than any kind of beasts , saving wolves ; for these usually devoure and eat young children and infants of their own kind . these be they ( saith he ) that raise haile , tempests , and hurtfull weather ; as lightning , thunder , &c. these be they that procure barrennesse in man , woman and beast . these can throw children into waters , as they walke with their mothers , and not be seen . these can make horses kick , till they cast the riders . these can passe from place to place in the air invisible . these can so alter the minde of judges , they can have no power to hurt them . these can procure to themselves and to others , taciturnity and insensibility in their torments . these can bring trembling to the hands , and strike terror into the minds of them that apprehend them . these can manifest unto others , things hidden and lost , and foreshew things to come ; and see them as though they were present . these can alter mens minds to inordinate love or hate . these can kill whom they list with lightning and thunder . these can take away mans courage , and the power of generation . these can make a woman miscarry in child-birth , and destroy the child in the mothers wombe , without any sensible meanes either inwardly or outwardly applied . these can with their looks kill either man or beast . all these things are avowed by iames sprenger and henry institor in malleo maleficarum , to be true , and confirmed by nider , and the inquisitor cumanus ; and also by danaeus , hyperius , hemingius , and multiplyed by bodin , and frier bartholomaeus spineus . but because i will in no wise abridge the authority of their power , you shall have also the testimonies of many other grave authors in this behalfe ; as followeth . and first ovid affirmeth that they can raise and suppresse lightning and thunder , rain and haile , clouds and winds , tempests and earthquakes . others do write , that they can pull down the moon and the stars . some write that with wishing they can send needles into the livers of their enemies . some that they can transferre corn in the blade from one place to another . some , that they can cure diseases supernaturally , flie in the air , and dance with devils . some write , that they can play the part of succubus , and contract themselves to incubus ; and so young prophets are upon them begotten , &c. some say they can transubstantiate themselves and others , and take the formes and shapes of asses , wolves , ferrets , cows , apes , horses , dogs , &c. some say they can keep devils and spirits in the likenesse of todes and cats . they can raise spirits ( as others affirme ) drie up springs , turne the course of running waters , inhibit the sun , and stay both day and night , changing the one into the other . they can go in and out at awger-holes , and saile in an egge shell , a cockle or muscel-shell , through and under the tempestuous seas . they can go invisible , and deprive men of their privities , and otherwise of the act and use of venery . they can bring soules out of the graves . they can teare snakes in peeces with words , and with lookes kill lambes . but in this case a man may say , that miranda canunt , sed non credenda poetae . they can also bring to passe , that cherne as long as you lift , your butter will not come ; especially , if either the maids have eaten up the creame ; or the good-wife have sold the butter before in the market . whereof i have had some triall , although there may be true and naturall causes to hinder the common course thereof : as for example . put a litle sope or sugar into your cherne of creame , and there will never come any butter , cherne as long as you list . but m. mal. saith , that there is not so little a village , where many women are not that bewitch , infect , and kill kine , and dry up the milke : alledging for the strengthening of that assertion , the saying of the apostle , nunquid deo cura est de bobus ? doth god take any care of oxen ? chap. v. a confutation of the common conceived opinion of witches and witchcraft , and how detestable a sinne it is to repaire to them for counsell or helpe in time of affliction . but whatsoever is reported or conceived of such manner of witchcrafts , i dare avow to be false and fabulous ( cosenage , dotage , and poysoning excepted : ) neither is there any mention made of these kind of witches in the bible . if christ had known them , he would not have pretermitted to inveigh against their presumption , in taking upon them his office : as , to heale and cure diseases ; and to work such miraculous and supernaturall things , as whereby he himselfe was specially knowne , beleeved , and published to be god ; his actions and cures consisting ( in order and effect ) according to the power by our witch-mongers imputed to witches . howbeit , if there be any in these dayes afflicted in such strange sort , as christs cures and patients are described in the new testament to have been : we fly from trusting in god to trusting in witches , who do not only in their cosening art take on them the office of christ in this behalfe ; but use his very phrase of speech to such idolaters , as come to seeke divine assistance at their hands , saying ; go thy waies , thy son or thy daughter , &c. shall do well , and be whole . it will not suffice to disswade a witch-monger from his credulity , that he seeth the sequele and event to fall out many times contrary to their assertion ; but in such case ( to his greater condemnation ) he seeketh further to witches of greater fame . if all faile , he will rather thinke he came an hour too late ; than that he went a mile too far . truly i for my part cannot perceive what it is to go a whoring after strange gods , if this be not . he that looketh upon his neighbours wise , and lusteth after her , hath committed adultery . and truly , he that in heart and by argument maintained the sacrifice of the masse to be propitiatory for the quick and the dead , is an idolater ; as also he that alloweth and commendeth creeping to the crosse , and such like idolatrous actions , although he bend not his corporall knees . in like manner i say , he that attributeth to a witch , such divine power , as duly and onely appertaineth unto god ( which all witch-monger do ) is in heart a blasphemer , an idolater , and full of grosse impiety , although he neither go nor send to her for assistance . chap. vi. a further confutation of witches miraculous land omnipotent power , by invincible reasons and authorities , with disswasions from such fond credulity . if witches could do any such miraculous things , as these and other which are imputed to them , they might do them againe and againe , at any time or place , or at any mans desire : for the devill is as strong at one time as at another , as busy by day as by night , and ready enough to do all mischief , and careth not whom he abuseth . and insomuch as it is confessed , by the most part of witch-mongers themselves , that he knoweth not the cogitation of mans heart , he should ( me thinks ) sometimes appear , unto honest and credible persons , in such grosse and corporall forme , as it is said he doth unto witches : which you shall never heare to be justified by one sufficient witnesse . for the devill indeed entreth into the mind , and that way seeketh mans confusion . the art alwaies presupposeth the power ; so as , if they say they can do this or that , they must shew how and by what meanes they do it ; as neither the witches , nor the witch-mongers are able to do . for to every action is required the faculty and ability of the agent or doer ; the aptnes of the patient or subject ; and a convenient and possible application . now the witches are mortall , and their power dependeth upon the analogy and consonancy of their minds and bodies ; but with their minds they can but will and understand ; and with their bodyes they can do no more , but as the bounds and ends of terrene sense will suffer : and therefore their power extended not to do such miracles , as surmounteth their own sense , and the understanding of others which are wiser than they ; so as here wanteth the vertue and power of the efficient . and in reason , there can be no more vertue in the thing caused , than in the cause , or that which proceedeth of or from the benefit of the cause . and we see ; that ignorant and impotent women , or witches , are the causes of incantations and charmes ; wherein we shall perceive there is none effect , if we will credit our own experience and sense unabused , the rules of phylosophy , or the word of god. for alas ! what an unapt instrument is a toothles , old , impotent , and unweildy woman to flie in the aire ; truely , the devill little needs such instruments to bring his purposes to passe . it is strange , that we should suppose , that such persons can worke such feates : and it is more strange , that we will imagine that to be possible to be done by a witch , which to nature and sense is impossible ; specially when our neighbours life dependeth upon our credulity therein ; and when we may see the defect of ability , which alwaies is an impediment both to the act , and also to the presumption thereof . and because there is nothing possible in law , that in nature is impossible ; therefore the judge doth not attend or regard what the accused man saith ; or yet would do : but what is proved to have been committed , and naturally falleth in mans power and will to do . for the law saith , that to will a thing unpossible , is a signe of a mad-man , or of a soole , upon whom no sentence or judgement taketh hold . furthermore , what jury will condemne , or what judge will give sentence or judgement against one for killing a man at berwicke ; when they themselves , and many other saw that man at london , that very day , wherein the murther was committed ; yea though the party confesse himselfe guilty therein , and twenty witnesses depose the same ; but in this case also i say the judge is not to weigh their testimony , which is weakened by law ; and the judges authority is to supply the imperfection of the case , and to maintain the right and equity of the same . seeing therefore that some other things might naturally be the occasion and cause of such calamities as witches are supposed to bring ; let not us that professe the gospel and knowledge of christ , be bewitched to beleeve that they do such things , as are in nature impossible , and in sense and reason incredible . if they say it is is done through the devils helpe , who can worke miracles ; why do not theeves bring their businesse to passe miraculously , with whom the devil is as conversant as with the other ; such mischiefes as are imputed to witches , happen where no witches are ; yea and continue when witches are hanged and burnt : why then should we attribute such effect to that cause , which being taken away , happeneth neverthelesse ? chap. vii . by what meanes the name of witches becometh so famous , and how diversly people be opinioned concerning them and their actions . surely the naturall power of man or woman cannot be so inlarged , as to do any thing beyond the power and vertue given and ingrafted by god. but it is the will and mind of man , which is vitiated and depraved by the devill : neither doth god permit any more , than that which the naturall order appointed by him doth require . which naturall order is nothing else , but the ordinary power of god , powred into every creature , according to his state and condition . but hereof more shall be said in the title of witches confessions . howbeit you shall understand , th● few or none are throughly perswaded , resolved , or satisfied , that witches can indeed accomplish all these impossibilities : but some one is bewitched in one point , and some are cosened in another , untill in fine , all these impossibilities , and many more , are by several persons affirmed to be true . and this i have also noted , that when any one is cosened with a cosening toie of witch-craft , and maketh report thereof accordingly , verifiing a matter most impossible and false as it were upon his own knowledge , as being overtaken with some kind of illusion or other ( which illusions are right inchantments ) even the selfe same man will deride the likely proceeding out of another mans mouth , as a fabulous matter unworthy of credit . it is also to be wondered , how men ( that have seen some part of witches cosenages detected , and see also therein the impossibility of their own presumptions , and the folly and false-hood of the witches confessions ) will not suspect , but remaine unsatisfied , or rather obstinately defend the residue of witches supernatural actions : like as when a jugler hath discovered the slight and illusion of his principal seats , one would fondly continue to thinke , that his other petty jugling knacks of legier●emaine are done by the helpe of a familiar : and according to the folly of some papists , who seeing and confessing the popes absurd religion , in the erection and maintenance of idolatry and superstition , specially in images , pardons , and reliques of saints , will yet persevere to think , that the rest of his doctrine and trumpery is holy and good . finally , many maintain and cry out for the execution of witches , that particularly beleeve never a whit of that which is imputed unto them ; if they be therein privately dealt withall , and substantially opposed and tryed in argument . chap. viii . causes that move as well witches themselves as others to think that they can work impossibilities , with answers to certain objections : where also their punishment by law is touched . cardanus writeth , that the cause of such credulity consisteth in three points ; to wit , in the imagination of the melancholike , in the constancy of them that are corrupt therewith , and in the deceit of the judges ; who being inquisitors themselves against hereticks and witches , did both accuse and condemne them , having for their labour the spoile of their goods . so as these inquisitors added many fables hereunto , least they should seem to have done injury to the poor wretches , in condemning and executing them for none offence . but fithens ( saith he ) the springing up of luthers sect , these priests have tended more deligently upon the execution of them : because more wealth is to be caught from them : insomuch as now they deale so loosly with witches ( through distrust of gaines ) that all is seen to be malice , solly , or avarice that hath been practised against them . and whosoever shall search into this cause , or read the chief writers hereupon , shall find his words true . it will be objected , that we here in england are not now directed by the popes laws ; and so by consequence our witches not troubled or convented by the inquisitors haereticae pravitatis . i answer , that in times past here in england , as in other nations , this order of discipline hath been in force and use ; although now some part of old rigor be qualified by two severall statutes made in the first of elizabeth , and of henry the eight . neverthelesse the estimation of the omnipotency of their words and charmes seemeth in those statutes to be somewhat maintained , as a matter hitherto generally received ; and not yet so looked into , as that it is refuted and decided . but how wisely soever the parliament-house hath dealt therein , or how mercifully soever the prince beholdeth the cause : if a poor old woman , supposed to be a witch , be by the civill or canon law convented ; i doubt , some canon will be found in force , not onely to give scope to the tormentor , but also to the hangman , to exercise their offices upon her . and most certain it is , that in what point soever any of these extremities , which i shall rehearse unto you , be mitigated , it is through the goodnesse of the queens majesty , and her excellent magistrates placed amongst us . for as touching the opinion of our writers therein in our age ; yea in our country you shall see it doth not onely agree with forreign cruelty , but surmounteth it far . if you read a foolish pamphlet dedicated to the lord darcy by w. w. . you shall see that he affirmeth , that all those torture are farre too light , and their rigor too mild ; and that in that respect he impudently exclameth against our magistrates , who suffer them to be but hanged , when murtherers , and such malefactors be so used , which deserve not the hundreth part of their punishments . but if you will see more folly and lewdnesse comprised in one lewd book , i commend you to ri. ga. a windsor-man ; who being a mad-man hath written according to his frantick humor ; the reading whereof may satisfie a wise man , how mad all these witch-mongers dealings be in this behalfe . chap. ix . a conclusion of the first book , wherein is fore-shewed the tyrannicall cruelty of witch-mongers and inquisitors , with a request to the reader to peruse the same . and because it may appeare unto the world what trecherous and faithlesse dealing , what extreame and intolerable tyranny , what grosse and fond absurdities , what unnatural and uncivil discourtesie , what cankerd and spitefull malice , what outragious and barbarous cruelty , what lewd and false packing , what cunning and crafty intercepting , what bald and pievish interpretations , what abominable and devilish inventions ; and what ●lat and plaine knavery is practised against these old women ; i will set down the whole order of the inquisition , to the everlasting , inexcusable , and apparent shame of all witch-mongers . neither will i insert any private or doubtfull dealings of theirs ; or such as they can either deny to be usuall , or justly cavill at ; but such as are published and renewed in all ages , since the commencement of popery , established by laws , pactised by inquisitors , priviledged by princes , commended by doctors , confirmed by popes , councels , decrees , and canons ; and finally be left of all witch-mongers ; to wit , by such as attribute to old women , and such like creatures , the power of the creator . i pray you therefore , though it be tedious and intolerable ( as you would be heard in your miserable calamities ) so heare with compassion , their accusations , examinations , matters given in evidence , confessions , presumptions , interrogatories , conjurations , cautions , crimes , tortures and condemnations , devised and practised usually against them . the second book . chap. i. what testimonies and witnesses are allowed to give evidence against reputed witches , by the report and allowance of the inquisitors themselves , and such as are speciall writers herein . excommunicate persons , partakers of the fault , infants , wicked servants , and run-a-waies are to be admitted to bear witnesse against their dames in this matter of witch-craft , because ( saith bodin the champion of witch-mongers ) none that be honest are able to detect them . hereticks also and witches shall be received to accuse , but not to excuse a witch . and finally , the testimony of all infamous persons in this case is good and allowed . yea , one lewd person ( saith bodin ) may be received to accuse and condemne a thousand suspected witches . and although by law , a capitall enemy may be challenged ; yet iames sprenger , and henry institor , ( from whom bodin , and all the writers that ever i have read , do receive their light , authorities and arguments ) say ( upon this point of law ) that the poor friendlesse old woman must prove , that her capitall enemy would have killed her , and that he hath both assaulted and wounded her ; otherwise she pleadeth all in vain . if the judge ask her , whether she have any capitall enemies ; and she rehearse other , and forget her accuser : or else answer that he was her capitall enemy , but now she hopeth he is not so ; such a one is neverthelesse admitted for a witnesse . and though by law , single witnesses are not admittable ; yet if one depose she hath bewitched her cow ; another , her sow ; and the third , her butter : these ( saith m. mal. and bodin ) are not single witnesses ; because they agree that she is a with . chap. ii. the order of examination witches of by the inquisitors . women suspected to be witches , after their apprehension may not be suffered to go home , or to other places , to seek sureties : for then ( saith bodin ) the people would be worse willing to accuse them ; for fear least at their returne home , they worke revenge upon them . in which respect bodin commendeth much the scottish custome and order in this behalfe : where ( he saith ) a hollow peece of wood or a chest is placed in the church , into the which any body may freely cast a little scroll of paper , wherein may be contained the name of the witch , the time , place , and fact , &c. and the same chest being locked with three severall locks are opened every fifteenth day by three inquisitors or officers appointed for that purpose : which keepe three severall keyes . and thus the accuser need not be knowne , nor shamed with the reproch of slander or malice to his poor neighbour . item , there must be great perswasions used to all men , women , and and children , to accuse old women of witch-craft . item , there may alwaies be promised impunity and favour to witches , that confesse and detect others ; and on the contrary , there may be threatnings and violence practised and used . item , the little children of witches , which will not confesse , must be attached , who ( if they be craftily handled saith bodin ) will confesse against their own mothers . item , witches must be examined as suddenly , and as unawarres as is possible : the which will so amaze them , that they will confesse any thing , supposing the devill hath forsaken them ; whereas if they should first be committed to prison , the devill would tamper with them , and informe them what to do . item , the inquisitor , judge , or examiner , must begin with small matters first . item , they must be examined , whether their parents were witches or no : for witches ( as these doctors suppose ) come by propagation . and bodin setteth downe this principle in witch-craft , to wit , si saga sit mater , sic etiam est filia : howbeit the law forbiddeth it , ob sanguinis rev●rentiam . item , the examiner must look steadfastly upon their eyes : for they cannot look directly upon a mans face ( as bodin affirmeth in one place , although in another he saith , that they kill and destroy both men and beasts with their lookes . ) item , she must be examined of all accusations , presumptions , and faults , at one instant ; least satan should afterwards disswade her from confession . item , a witch may not be put in prison alone , least the devill disswade her from confession , through promises of her indemnity . for ( saith bodin some that have been in the goale have proved to fly away , as they were wont to do when they met with diana and minerva , &c. and so brake their own necks against the stone wales . item , if any deny her own confession made without torture , she 〈◊〉 neverthelesse by that confession to be condemned , as in any other crime ▪ item , the judges must seem to be in a pittifull countenance and 〈◊〉 bemone them ; saying , that it was not they , but the devill that committed the murther , and that he compelled them to do it ; and must make them beleeve that they thinke them to be innocents . item , if they will confesse nothing ▪ but upon the racke or torture their apparell must be changed ; and every hair in their body must be shaven off with a sharpe razor . item , if they have charmes for taciturnity , so as they feel not the common tortures , and thefore confesse nothing : then some sharpe instrument must be thrust betwixt every nail of their fingers and toes ; which ( a● bodin saith ) was king childeberts devise , and is to thia day of all others the most effectuall . for by meanes of that extreame paine , they will ( saith he ) confesse any thing . item , paulus grillandus , being an old doer in these matters ; wisheth that when witches sleepe , and feel no pain upon the torture , domine labia mea aperies should be said ; and so ( saith he ) both the torments will be felt , and the truth will be uttered : et sic ars deluditur arte . item , bodin saith , that at the the time of examination , there should be a semblance of great a do , to the terrifying of the witch ; and that a number of instruments , gives , manacles , ropes , halters , fetters , &c. be prepared , brought forth , and laid before the examinate : and also that some be procured to make a most horrible and lamentable cry , in the place of torture , as though he or she were upon the rack , or in the tormentors hands : so as the examinate may hear it whiles she is examined , before she her selfe be brought into the prison ; and perhaps ( saith he ) she will by this meanes confesse the matter . item , there must be subborned some crafty spy , that may seem to be a prisoner with her in the like case ; who perhaps may in conference undermine her , and so bewraie and discover her . item , if she will not yet confesse , she must be told that she is detected , and accused by other of her companions ; although in truth there be no such matter : and so perhaps she will confesse , the rather to be revenged upon her adversaries and accusers . chap. iii. matters of evidence against witches . if an old woman threaten or touch one being in health , who dieth shortly after ; or else is infected with the leprosie , apoplexie , or any other strange disease : it is ( saith bodin ) a permanent fact , and such an evidence , as condemnation or death must insue , without further proofe : if any body have mistrusted her , or said before that she was a witch . item , if any come in , or depart out of the chamber or house , the doores being shut ; it is an apparent and sufficient evidence to a witches condemnation , without further tryall : which thing bodin never saw . if he can shew me that fea● , i will subscribe to his folly . for christ after his resurrection used the same : not as a ridiculous toie , that every witch might accomplish ; but as a speciall miracle , to strengthen the faith of the elect . item , if a woman bewitch any bodies eyes , she is to be executed without further proofe . item , if any inchant or bewitch mens beasts , or corne , or fly in the air , or make a dog speak , or cut off any mans members , and unite them again to men or childrens bodyes ; it is sufficient proofe to condemnation . item , presumptions and conjectures are sufficient proofes against witches . item , if three witnesses do but say , such a woman is a witch ; then it is a clear case that she is to be executed with death . which matter bodin saith is not onely certain by the canon and civill lawes , but by the opinion of pope innocent , the wisest pope ( as he saith ) that ever was . item , the complaint of any one man of credit is sufficient to bring a poor woman to the rack or pully . item , a condemned or infamous persons testimony is good and allowable in matters of witch-craft . item , a witch is not to be delivered , though she endure all the tortures , and confesse nothing ; as all other are in any criminall cases . item , though in other cases the epo●i●ions of many women at one instant are disabled , as sufficient in law ; because of the imbecillity and frailty of their nature or sex , yet in this matter one woman , though she be a party , either accuser or accused , and be also infamous and impudent ( for such are bodins words ) yea and already condemned ; she may neverthelesse serve to accuse and condemne a witch . item , a witnesse uncited , and offering himselfe in this case is to be heard , and in none other . item , a capitall enemy ( if the enmity be pretended to growe by meanes of witch-craft ) may object against a witch ; and none exception is to be had or made against him . item , although the proofe of perjury may put back a witnesse in 〈◊〉 other causes ; yet in this a perjured person is a good and lawfull witnesse . item , the proctors and advocates in this case are compelled to be witnesses against their clients , as in none other case they are to be constrained thereunto . item , none can give evidence against witches , touching their assemblies , but witches onely : because ( as bodin saith ) none other can do 〈◊〉 howbeit , ri. ga. writeth , that he came to the god-speed , and with his sword and buckler killed the devill ; or at the least he wounded him sore , that he made him stinke of brimstone . item , bodin saith , that because this is an extraordinary matter ; the● must herein be extraordinary dealing : and all manner of waies are to 〈◊〉 used , direct and indirect . chap. iiii. confessions of witches , whereby they are condemned . some witches confesse ( saith bodin ) that are desirous to dy ; not 〈◊〉 glory , but for despair : because they are tormented in their life-time . but these may not be spared ( saith he ) although the law doth 〈◊〉 them . the best and surest confession is at strife , to her ghostly father . item , if she confesse many things that are false , and one thing 〈◊〉 may be true ; she is to be taken and executed upon that confession : item she is not so guilty that confesseth a falshood or ly , and d●enieth a ru●h ; as she that answereth by ●ircumstance . item , an equivocall or doubtfull answer is taken for a confession against a witch . item , bodin reporteth , that one confessed that he went out , or rather up in the air , and was transported many miles to the fairies dance , only because he would spy unto what place his wife went to hagging , and how she behaved her selfe . whereupon was much ado among the inquisitors and lawyers , to discusse whether he should be executed with his wife or no. but it was concluded that he must die , because he bewrayed not his wife : the which he forbare to do , propter reverentiam honoris & familiae . item , if a woman confesse freely herein , before question be made ; and yet afterward deny it : she is neverthelesse to be burned . item , they affirme that this extremity is herein used , because not one among a thousand witches is detected . and yet it is affirmed by sprenger in m. mal. that there is not so little a parish , but there are many witches known to be there . chap. v. presumptions , whereby witches are condemned . if any womans child chance to dy at her hand , so as no body knoweth how , it may not be thought or presumed that the mother killed it , except she be supposed a witch ; and in that case it is otherwise : for she must upon that presumption be executed ; except she can prove the negative or contrary . item , if the child of a woman that is suspected to be a witch , be lacking or gone from her ; it is to be presumed , that she hath sacrificed it to the devill : except she can prove the negative or contrary . item , though in other persons , certain points of their confessions may be thought erroneous , and imputed to error : yet ( in witches cau●es ) all oversights , imperfections , and escapes must be adjudged impious and malicious ; and tend to her confusion and condemnation . item , though a theefe be not said in law to be infamous in any other matter than in the●t ; yet a witch defamed of witch craft is said to be defiled with all manner of faults and infamies universally , though she were condemned ; but ( as i said ) defamed with the name of a witch . for rumors and reports are sufficient ( saith bodin ) to condemne a witch item , if any man , woman , or child do say , that such a one is a witch ; it is a most vehement suspicion ( saith bodin , and sufficient to bring her to the racke ; though in all other cases it be directly against law . item , in presumptions and suspicions against a witch , the common brute or voice of the people cannot erre . item , if a woman , when she is apprehended , cry out , or say ; i am undone ; save my life ; i will tell you how the matter standeth &c. she is thereupon most vehemently to be suspected and condemned to dy . item , though a conjurer be not to be condemned for curing the diseased by vertue of his art : yet must a witch die for the like case . item , the behaviour , looks , becks , and countenance of a woman , are sufficient signes , whereby to presume she is a witch : for alwaies they looke downe to the ground , and dare not look a man full in the face . item , if their parents were thought to be witches , then is it certainly to be presumed that they are so : but it is not so to be thought of whores . item , it is a vehement presumption if she cannot weep , at the time of her examination : and yet bodin saith , that a witch may shed three drop out of her right eye . item , it is not only a vehement suspicion , and presumption , but an evident proof of a witch ; if any man or beast dy suddainly where she hath been seen lately ; although her witching-stuffe be not found or espied . item , if any body use familiarity or company with a witch convicted it is a sufficient presumption against that person to be adjudged ● witch . item , that evidence that may serve to bring in any other person to examination , may serve to bring a witch to her condemnation . item , herein judgement must be pronounced and executed ( as bod●● saith , without order , and not like to the orderly proceeding and form●● judgement in other crimes . item a witch may not be brought to the torture suddenly ; or before long examination , least she go away scotfree : for they feel no torment and therefore care not for the same , as bodin affirmeth . , item , little children may be had to the torture at the first dash ; but 〈◊〉 may it not be done with old women : as is aforesaid . item , if she have any privy marke under her arme-pits , under he● haire , under her lip , or in her buttock , or in her privities : it is a presumption sufficient for the judge to proceed and give sentence of dea●● upon her . the onely pitty they shew to a poor woman in this case , is : that thoug● she be accused to have slain any body with her inchantments ; yet if 〈◊〉 can bring ●orth the party alive , she shall not be put to death . whereas marvell , in as much as they can bring the devill in any bodies likenesse and representation . item , their law saith , that an uncertain presumption is sufficient , when a certain presumption faileth . chap. vi. particular interrogatories used by the inquisitors against witches i need not stay to confute such partiall and horrible dealings , being apparently impious , and full of tyranny , which except i should 〈◊〉 so manifestly detected , even with their own writings and assertions , 〈◊〉 or none would have beleeved . but for brevi●ies sake i will passe over th● same ; supposing that the citing of such absurdities may stand for a suffic●●ent confutation thereof . now therefore i will proceed to a more particular order and manner of examinations , &c. used by the inquisitors , and allowed for the most part throughout all nations . first the witch must be demanded , why she touched such a child or such a cow , &c. and afterward the same child or cow fell sick or lame , &c. item , why her two kine give more milke than her neighbours . and the note before mentioned is here again set down , to be specially observed of all men : to wit ; that though a witch cannot weep , yet she may speak with a crying voice . which assertion of weeping is false , and contrary to the saying of seneca , cato , and many others ; which affirme , that a woman weepeth when she meaneth most deceipt ; and therefore saith m. mal. she must be well looked unto , otherwise she will put spitle privily upon her cheeks , and seem to weep ; which rule also bodin saith is infallible . but alas that teares should be thought sufficient to excuse or condemne in so great a cause , and so weighty a triall ! i am sure that the worst sort of the children of israel wept bitterlly : yea , if there were any witches at all in israel , they wept . for it is written , that all the children of israel wept . finally , if there be any witches in hell , i am sure they weep ; for there is weeping , wailing , and gnashing of teeth . but god knoweth many an honest marrone cannot sometimes in the heavinesse of her heart shed teares ; the which oftentimes are m●re ready and common with crafty queanes and strumpets , than with sober women . for we read of two kinds of teares in a womans eye , the one of true grief , the other of deceipt . and it is written , that dediscere flere foeminium est menda●ium : which argueth , that they ly which say , that wicked women cannot weep . but let these tormentors take heed , that the teares in this case which runne down the widowes cheeks , with their cry spoken by ●esus sirach , be not heard above . but lo what learned , godly , and lawfull meanes these popish inquisitors have invented for the triall of true or false teares . chap. vii . the inquisitors triall of weeping by conjuration . i conjure thee by the amorous teares , which jesus christ our saviour shed upon the crosse for the salvation of the world ; and by the most earnest and burning teares of his mother the most glorious virgin mary , sp●inkled upon his wounds late in the evening ; and by all the teares , which every saint and elect vessell of god hath powred out here in the world , and from those eyes he hath wiped away all teares ; that if thou be without fault , thou mayest powre down teares abundantly ; and if thou be guilty , that thou weep in no wise : in the name of the father , of the sonne , and of the holy ghost ; amen . and note , saith he , that the more you conjure , the lesse she weepeth . chap. viii . certain cautions against witches , and of their tortures to procure confession . but to manifest their further follies , i will recite some of their caution , which are published by the ancient inquisitors , for perpetual lessons of their successors : as followeth . the first caution is that , which was last rehearsed concerning weeping ; the which ( say they ) is an infallible note . secondly , the judge must beware she touch no part of him , specially of his bare : and that he alwaies weare about his neck conjured salt , palme , herbes , and wax hallowed : which ( say they ) are not only approved to be good by the witches confessions ; but also by the use of the romish church , which halloweth them onely for that purpose . item , she must come to her arreignment backward , to wit , with her taile to the judges face , who must make many crosses , at the time of her approching to the barre . and least we should condemne that for superstition , they prevent us with a figure , and tell us , that the same superstition may not seem superstitious unto us . but this resembleth the perswasion of a theef , that disswadeth his sonne from stealing ; and never thelesse telleth him that he may pick or cut a purse , and rob by the high way . one other caution is , that she must be shaven , so as there remaine not one hair about her : for sometimes they keep secrets for ●aciturnity , and for other purposes also in their hair , in their privities , and between their skinne and their flesh . for which cause i marvell they flea them no●● for one of their witches would not burne , being in the middest of the flame , as m. mal. reporteth ; untill a charme written in a little scroll was espied to be hidden between her skin and flesh , and taken away . and this is so gravely and faithfully set down by the inquisitors themselves , that one may beleeve it if he list , though indeed it be a verity . the like citeth bodin , of a witch that could not be strangled by the executioner , do what he could . but it is most true , that the inquisitor cumanus in one year did shave one and fourty poor women , and burnt them all when he had done . another caution is , that at the time and place of torture , the hallowed things aforesaid , with the seven words spoken on the crosse , he hang●ed about the witches neck ; and the length of christ in wax be knit about her bare naked body , with reliques of saints , &c. all which stuffe ( say they ) will so worke within and in them , as when they are racked and tortured , they can hardly stay or hold themselves from confession . in which case i doubt not but that pope , which blasphemed christ , and cursed his mother for a peacoke , and cursed god with great despigh● for a peece of porke , with lesse compulsion would have renounced the trinity , and have worshipped the devill upon his knees . another caution is , that after she hath been racked , and hath passed over all tortures devised for that purpose ; and after that she hath been compelled to drink holy water , she be conveied again to the place of torture : and that in the middest of her torments , her accusations be read unto her ; and that the witnesses ( if they will ) be brought face to face unto her : and finally , that she be asked , whether for triall of her innocency she will have judgement , candentis ferri , which is , to carry a certain weight of burning iron in her bare hand . but that may not ( say they ) in any wise be granted . for both m. mal. and bodin also affirm that many things may be promised , but nothing need be performed : for why , they have authority to promise , but no commission to performe the same . another caution is , that the judge take heed , thar when she once beginneth to confesse , he cut not of● her examination , but continue it night and day . for many times , whiles they go to dinner , she returneth to her vomit . another caution is , that after the witch hath confessed the annoying of men and beasts , she be asked how long she hath had incubus , when she renounced the faith , and made the reall league , and what that league is , &c. and this is indeed the cheef cause of all their incredible & impossible confessions : for upon the rack , when they have once begun to ly , they will say what the torment or list . the last caution is , that if she will not confesse , she be had to some strong castle or goale . and after certain daies , the jayler must make her beleeve he goeth forth into some farre country : and then some of her friends must come in to her , and promise her , that if she will confesse to them , they will suffer her to escape out of prison : which they may well do , the keeper being from home . and this way ( saith m. mal. ) hath served , when all other meanes have failed . and in this place it may not be omitted , that above all other times , they confesse upon frydaies . now saith iames sprenger , and henry institor , we must say all , to wit : if she confesse nothing , she should be dismissed by law ; and yet by order she may in no wise be bailed , but must be put into close prison , and there be talked withall by some crafty person , those are the words , and in the mean while there must be some eves-dropers with pen and inke behind the wall , to harken and note what she confesseth : or else some of her old companions and acquaintance may come in and talke with her of old matters , and so by eves-droppers be also bewraied ; so as there shall be no end of torture before she have confessed what they will. chap. ix . the fifteen crimes laid to the charge of witches by witch-mongers ; specially by bodin in daemonomania . they deny god , and all religion . answer then let them dy therefore , or at the least be used liked infid●●s , or aposta●●'s . they curse , blaspheme , and provoke god with all despite . answer then let them have the law expressed in levit. . and deut. ● & they give their faith to the devill , and they worship and offer sacrifice unto him . ans. let such also be judged by the same law . they do solemnely vow and promise all their progenie unto the devill . ans. this promise proceedeth from an unsound mind , and is not 〈◊〉 be regarded ; because they cannot performe it , neither will it be proved true . howbeit , if it be done by any that is sound of mind , let the cause of ieremie . . light upon them , to wit , the sword , famine and pestilence . they sacrifice their own children to the devill before baptisme , holding them up in the aire unto him , and then thrust a needle into their braines . ans. if this be true , i maintain them not herein : but there is a 〈◊〉 to judge them by . howbeit , it is so contrary to sense and nature , that were folly to beleeve it ; either upon bodins bare word , or else upon 〈◊〉 presumptions ; especially when so small commodity and so great danger and inconvenience insueth to the witches thereby . they burn their children when they have sacrificed them . ans then let them have such punishment , as they that offered th●● children unto moloch : levit. . but these be meer devises of wit●●-mongers and inquisito's , that with extreame tortures have wrung such confessions f●om them ; or else with false reports have belyed them ; 〈◊〉 by flattery and fair words and promises have won it at their hands , at 〈◊〉 length . they swear to the devil to bring as many into that society as they 〈◊〉 ans. this is false , and so proved elsewhere . they swear by the name of the devill . ans. i never heard any such oath , neither have we warrant to 〈◊〉 them that so do swear ; though indeed it be very lewd and impious . they use incestuous adul●e●y with spirits . ans. this is a stale ridiculously , as is proved apparently hereafter . they boile infants , after they have murthured them unbaptised , 〈◊〉 their flesh be made potable . ans. this is untrue , incredible , and impossible . they eat the flesh and drink the bloud of men and children openly . ans. then are they kin to the anthropophagi and canibals . but , i beleeve never an honest man in england nor in france , will affirme that he hath seen any of these persons , that are said to be witches , do so ; if they should , i beleeve it would poyson them . they kill men with poyson . ans. let them be hanged for their labour . they kill mens cattell . ans. then let an action of trespasse be brought against them for so doing . they bewitch mens corne , and bring hunger and barrennesse into the country ; they ride and flie in the air , bring stormes , make tempests &c. ans. then will i worship them as gods ; for those be not the works of man , nor yet of a witch : as i have elsewhere proved at large . they use venery with a devil call'd incubus , even when they ly in bed with their husbands , & have children by them , which become the best witches . ans. this is the last ly , very ridiculous , and confuted by me elsewhere . chap. x. a refutation of the former surmised crimes patched together by bodin , and the onely way to escape the inquisitors hands . if more ridiculous or abhominable crimes could have been invented , these poor women ( whose chief fault is that they are scolds ) should have been charged with them . in this libell you do see is contained all that witches are charged with ; and all that also , which any witch-monger surmiseth , or in malice imputeth unto witches power and practise . some of these crimes may not onely be in the power and will of a witch , but may be accomplished by naturall meanes : and therefore by them the matter in question is not decided , to wit ; whether a witch can work wonders supernaturally ; for many a knave and whore doth more commonly put in execution those lewd actions , than such as are called witches and are handged for their labour . some of these crimes also laid unto witches charge , are by me denyed , and by them cannot be proved to be true , or committed by any one witch . othersome of these crimes likewise are so absurd , supernaturall , and impossible , that they are derided almost of all men , and as false , fond , and fabulous reports condemned : insomuch as the very witch-mongers themselves are tashamed to hear of them . if part be untrue , why may not the residue be thought false : for all these things are laid to their charge at one instant , even by the greatest doctors and patrones of the sect of witch-mongers , producing as many proofs for witches supernaturall and impossible actions , as for the other . so as , if one part of their accusation ▪ be false , the other part deserveth no credit . if all be true that is alledged of their doings , why should we beleeve in christ , because of his miracles , when a witch doth as great wonders as ever he did ? but it will be said by some ; as for those absurd and popish writers , they are not in all their allegations , touching these matters , to be credited . but i assure you , that even all sorts of writers herein ( for the most part ) the very doctors of the church to the school men , protestants and papists , learned and unlearned , poets and historiographers , jewes , christians , or gentiles agr●e in these impossible and ridiculous matters . yea and these writers , out of whome i gather most absurdities , are of the best credit and authority of all writers in this matter . the reason is , because it was never throughly looked into ; but every fable credited ; and the word ( witch ) named so often in scripture . they that have seen further of the inquisitors orders and customes , say also ▪ that there is no way in the world f●r th●s● poor women to escape the inquisitors hands , and so consequently burning : but to gild their hands with money , whereby oftentimes they take pitty upon them , and deliver them , as sufficiently purged for they have authority to exchange the punishment of the body with the punishment of the purse , applying the same to the office of their inquisition : whereby they reap such profit , as a number of these silly women pay them yearly pensions , to the end they may not be punished again . chap ▪ xi . the opinion of cornelius agrippa concerning witches , of 〈◊〉 pleading for a poor woman accused of witch craft , and how be convinced the inquisitors . cornelius agrippa saith , that while he was in italie , many inquisito● in the dutchie of millen troubled divers most honest and noble matrones , privily wringing much money from them , untill their knavery was detected . further he saith , that being an advocate 〈◊〉 councellor in the common-wealth of maestright in brabant , he had sor● contention with an inquisitor , who through unjust accusations drew ● poor woman of the country into his butchery , and to an unsit place● not so much to examine her , as to torment her , whom when c. agrippa had undertaken to defend , declaring that in the things done , these was no proof , no signe or token that could cause her to be tormented the inquisitor stoutly denying it , said ; one thing there is , which is proof and matter sufficient : for her mother was in times past burned for a witch . now when agrippa replyed , affirming that this article was impertinent , and ought to be refused by the judge , as being the deed of another ; alledging to the inquisitor reasons and law for the same : he replied again that this was true , because they used to sacrifice their children to the devill , as soon as they were borne ; and also because they usually conceived by spirits transformed into mans shape , and that thereby witch-craft was naturally ingraffed into this child , as a disease ●at commeth by inheritance . c. agrippa replying against the inquisitors folly and superstitious blindnesse , said ; o thou wicked priest ! is this thy divinity ? dost thou use to draw poor guiltlesse women to the rack by these forged devises ? dost thou with such sentences judge others to be heretikes , thou being a more heretike than either faustus or donatus ? be it as thou sayest , doest thou not frustrate the grace of gods ordinance ; namely baptisme ? are the words in baptisme spoken in vaine ? or shall the devill remaine in the child , or it in the power of the devill , being there and then consecrated to christ jesus , in the name of the father , the son , and the holy ghost ? and if thou defend their false opinions , which affirme , that spirits accompanying with women , can ingender ; yet dotest thou more than any of them , which never beleeved that any of those devils , together with their stolne seed , do put part of that their seed or nature into the creature . but though indeed we be borne the children of the devill and damnation , yet in baptisme , through grace in christ , satan is cast out , and we are made new creatures in the lord , from whom none can be separated by another mans deed . the inquisitor being hereat offended , threatned the advocate to proceed against him , as a supporter of hereticks or witches , yet neverthelesse he ceased not to defend the silly woman , and through the power of the law he delivered her from the clawes of the bloody monke , who with her accusers , were condemned in a great summe of money to the charter of the church of meniz , and remained infamous after that time almost to all men . but by the way you must understand , that this was but a petty inquisitor , and had not so large a commission as cumanus , sprenger , and such other had ; nor yet as the spanish inquisitors at this day have . for these will admit no advocate now unto the poor soules , except the tormentor or hangman may be called an advocate . you may read the summe of this inquisition in few words set out by m. iohn fox in the acts and monuments . for witches and hereticks are among the inquisitors of like reputation ; saving that the extremity is greater against witches , because through their simplicity , they may the more boldly tyrannize upon them and triumph over them . chap. xii . what the fear of death and feeling of torments may force one to do , and that it is no marvell though witches condemne themselves by their own confessions so tyrannically extorted . he that readeth the ecclesiasticall histories , or remembreth the persecutions in qeen maries time , shall find , that many good men have fallen for fear of persecution , and returned unto the lord again . what marvell then , though a poor woman , such a one as is described elsewhere , and tormented as is declared in these latter leaves , be made to confesse such absurd and false impossibilities ; when flesh and bloud is unable to endure such triall ? or how can she in the middest of such horrible tortures and torments , promise unto her selfe constancy ; or forbeare to confesse any thing ? or what availeth it her , to persevere in the deniall of such matters , as are laid to her charge unjustly ; when on the one side there is never any end of her torments ; on the other side , if she continue in her assertion , they say she hath charmes for taciturnity or silence ? peter the apostle renounced , cursed , and forsware his master and our saviour jesus christ , for fear of a wenches menaces ; or rather at a question demanded by her , wherein he was not so circumvented , as these poor witches are , which be not examined by girles , but by cunning inquisitors , who having the spoile of their goods , and bringing with them into the place of judgement minds to maintain their bloody purpose spare no manner of allurements , threatnings , nor torments , untill they have wrung out of them all that , which either maketh to their own desire or serveth to the others destruction . peter ( i say ) in the presence of his lord and master christ , who had instructed him in true knowledge many years , being forewarned , no● passing four or five houres before , and having made a reall league and ● faithfull promise to the contrary , without any other compulsion than ( as hath been said ) by a question proposed by a girle ; against his conscience , forsooke , thrice denyed , and abandoned his said master : and yet he was a man illuminated , and placed in dignity aloft , and neerer to christ by many degrees : than the witch , whose fall could not be so great as peters ; because she never ascended halfe so many steps . a pastors declination is much more abominable than the going astray of any of his sheep● as an ambassadors conspiracy is more odious , than the falshood of a common person : or as a captains treason is more mischeevous , than a private souldiers mutiny . if you say , peter repented ; i answer that the witch doth so likewise sometimes , and i see not in that case , but mercy may be imployed upon her . it were a mighty temptation to a silly old woman , that a visible devill ( being in shape so ugly , as danaeus and others say her is ) should assault her in manner and forme as is supposed , o● rather avowed ; specially when there is promise made that none shall be tempted above their strength . the poor old witch is commonly u●●learned , unwarned , and unprovided of counsell and friend-ship , void 〈◊〉 judgement and discretion to moderate her life and communication , he● kind and gender more weak and fraile than the masculine , and muc● more subject to melancholy ; her bringing up and company is so ba●● that nothing is to be looked for in her , specially of these extraordinary qualities ; her age also is commonly such , as maketh her decrepite , which is a disease that moveth them to these follyes . finally , christ did cleerly remit peter , though his offence were committed both against his divine and humane nature ; yea afterwards he 〈◊〉 put him in trust to feed his sheep , and shewed great countenance , friendship and love unto him . and therefore i see not , but we may shew compassion upon these poor soules , if they shew themselves ; sorrowful for their mis●●ceipts and wicked imaginations . the thrid book . chap. i. the witches bargain with the devill , according to m. mal. bodin , nider , danaeus , psellus , erastus , hemingius , cumanus , aquinas , bartholomaeus spineus , &c. that which in this matter of witch-craft hath abused so many , and seemeth both so horrible and intolerable , is a plain bargain , that ( they say ) is made betwixt the devil and the witch . and many of great learning conceive it to be a matter of truth , and in their wiritings publish it accordingly : the which ( by god , grace ) shall be proved as vaine and false as the rest . the order of their bargain or profession is double ; the one solemne and publike , the other secret and private . that which is called solemne or publike , is where witches come together at certain assemblies , at the times prefixed , and do not onely see the devill in visible forme ; but confer and talke familiarly with him . in which conference the devill exhorteth them to observe their fidelity unto him , promising them long li●e and prosperity . then the witches assembled , commend a new disciple ( whom they call a novice ) unto him : and if the devill find that young witch apt and forward in renunciation of christian faith , in despising any of the seven sacraments , in treading upon ●crosses , in spitting at the time of the elevation , in breaking their fast on fasting daies , and fasting on sundaies ; the devill giveth forth his hand , and the novice joyning hand in hand with him , promiseth to observe and keep all the devils commandements . this done , the devill beginneth to be more bold with her , telling her plainly , that all this will not serve his turne ; and therefore requireth homage at her hands : yea he also telleth her , that she must grant him both her body and soul to be tormented in everlasting fire ; which she yeeldeth unto . then he charged her , to procure as many men , women , and children also , as she can , to enter into this society . then he teacheth them to make ointments of the bowels and members of children , whereby they ride in the air , and accomplish all their desires . so as , if there be any children unbaptised , or not guarded with the signe of the crosse , or orizons ; then the witches may and do catch them from their mothers sides in the night , or ou● of their cradles , or otherwise kill them with their ceremonies ; and after buriall steal them out of their graves , and seeth them in a caldron , untill their flesh be made potable . of the thickest whereof they make ointments , whereby they ride in the air , but the thinner potion they put into flaggons , whereof whosoever drinketh , observing certain ceremonies , immediately becommeth a master or rather a mistresse in that practise and faculty . chap. ii. the order of the witches homage done ( as it is written by lewd inquisitors and peevish witchmongers ) to the devill in person ; of their songs and dances , and namely of la volta , and of other ceremonies , also of their excourses . sometimes their homage with their oath and bargain is received for a certain terme of years ; sometimes for ever . sometimes it consisteth in the deniall of the whole faith , sometimes in part . the first is , when the soul is absolutely yeelded to the devill and hell fire : the other is , when they have but bargained to observe certain ceremonies and statutes of the church ; as to conceale faults at shrift , to fast on sundaies , &c. and this is done either by oath , protestation of words , or by obligation in writing , sometimes sealed with wax , sometimes signed with bloud , sometimes by kising the devils bare buttocks ; as did a doctor called edli● , who as ( bodin saith ) was burned for witch-craft . you must also understand , that after they have delicately banqueted with the devill and the lady of the faries ; and have eaten up a fat o●● and emptied a butt of malmesie , and a binne of bread at some noble mans house , in the dead of the night , nothing is missed of all this in the morning . for the lady sibylla , minerva , or diana with a golden rod striketh the vessell and the binne , and they are fully replenished again . yea , she causeth the bullockes bones to be brought and laid together upon the hide . and lappeth the four ends thereof together , laying her golden rod thereon , and then riseth up the bullocke again in his former estate and condition : and yet at their returne home they are like to starve fo● hunger ; as spineus saith . and this must be an infallible rule , that every fortnight , or at the least every moneth , each witch must kill one childe 〈◊〉 the least for her part . and here some of monsieur bodins lies may be inserted , who saith , th●● at these magicall assemblies , the witches never faile to dance ; and 〈◊〉 their dance they sing these words ; har har , devill devill , dance here , dance here , play here , play here , sabbath , sabbath . and whiles they sing and dance , every one hath a broom in her hand , and holdeth it 〈◊〉 aloft . item he saith , that these night-walking or rather night-dancing brought out of italy into france , that dance , which is called la volta . a part of their league is , to scrape off the oyle , which is received 〈◊〉 extreame folly ( unction i should have said . ) but if that be so dangerous , the● which socke the corps had need to take great care , that they rub not 〈◊〉 the oyle , which divers other wayes may also be thrust out of the forehead and then i perceive all the vertue thereof is gone , and farewell it . but marvell how they take on to preserve the water powred on them in b●●ptisme , which i take to be largely of as great force as the other ; and yet i think is commonly wiped and washed off , within four and twenty hours after baptisme : but this agreeth with the residue of their folly , and this is to be noted , that the inquisitors affirme , that during the whole time of the witches excourse , the devill occupieth the room and place of the witch , in so perfect a similitude , as her husband in his bed , neither by feeling , speech , nor countenance can discerne her from his wife . yea the wife departeth out of her husbands armes insensibly , and leaveth the devill in her room visibly . wherein their incredulity is incredible , who will have a very body in the fained play , and a phantasticall body in the true bed : and yet ( forsooth ) at the name of jesus , or at the signe of the crosse , all these bodily witches ( they say ) vanish away . chap. iii. how witches are summonded to appear before the devill , of their riding in the aire , of their accompts , of their conference with the devil , of his supplies , and their conference , of their farewel and sasacrifices : according to danaeus , psellas , &c. hitherto , for the most part , are the very words contained in m. mal. or bodin , or rather in both ; or else in the new m. mal. or at the least-wise of some writer or other , that maintaineth the almighty power of witches . but daenens saith , the devill oftentimes in the likenesse of a summoner , meeteth them at markets and faires , and warneth them to appear in their assemblies , at a certaine hour in the night , that he may understand whom they have slaine , and how they have profited . if they be lame , he saith the devill delivereth them a staffe , to convey them thither invisibly through the air ; and that then they fall a dancing and singing of bawdy-songs , wherein he leadeth the dance himselfe . which dance , and other conferences being ended , he supplieth their wants of powders and roots to intoxicate withall ; and giveth to every novice a marke , either with his teeth or with his clawes , and so they kisse the devils bare buttocks , and depart : not forgetting every day afterwards to offer to him , dogs , cats , hens , or blood of their owne . and all this doth danaeus report as a truth , and as it were upon his own knowledge . and yet else-where he saith ; in these matters they do but dreame , and do not those things indeed , which they confesse through their distemperature , growing of their melancholike humor : and therefore ( saith he ) these things , which they report of themselves , are but meer illusions . psellus addeth hereunto , that certain magicall hereticks , to wit ; the eutychians , assemble themselves every good friday at night ; and putting out the candles , do commit incestuous adultery , the father with the daughter , the sister with the brother , and the son with the mother ; and the ninth moneth they returne and are delivered ; and cutting their children in peeces , fill their pots with their blood ; then burne they the carcases , and mingle the ashes therewith , and so preserve the same for magicall purposes . cardanus writeth ( though in mine opinion not very probably ) that these excourses , dancings , &c. had their beginning from certaine hereticks called dulcini , who devised those feasts of bacchus which are named orgia , whereunto these kind of people openly assembled ; and beginning with riot , ended with this folly . which feasts being prohibited they neverthelesse haunted them secretly ; and when they could not do so , then did they it in cogitation onely , and even to this day ( saith he ) there remaineth a certain image or resemblance thereof among our melancholicke women . chap. iiii. that there can no reall league be made with the devill the first author of the league , and the weake proofes of the adversaries for the same . if the league be untrue , as are the residue of their confessions , the witch-mongers arguments fall to the g●ound : for all the writers herein hold this bargaine for certaine , good , and granted , and as their onely maxime . but surely the inden●u●es , containing those covenants , are sealed with butter ; and the labels are but bables . what fit me bargaine can be made betwixt a carnall body and a s●irituall ? let any wise or honest man tell me , that either hath been a●parey , on a witnesse ; and i will beleeve him . but by what au●hority , proof , or testimony● and upon what ground all this geere stande●h , if you read m. mal. you shall find to the shame of the reporters ( who do so vary in their tales , and are at such contrarie●y : ) and to the reproch of the beleevers of such absurd lies . for the beginning of the credit hereof , resteth upon the confession of a baggage young fellow condemn●d to be burnt for witch-craf● ; who said to the inquisitors , of likelihood to prolong his lie , ( if at least wise the story be true , which is taken out of nides ; ) if i wish ( quo● he ) that i might obtain pardon : i would discover all that i know of witch-craft . the which condition being accepted ; and pardon promised ( partly in hope thereof , and partly to be rid of his wife ) he said as followeth . the novice or young disciple goeth to some church , together with the mistresse of that profession , upon a sunday morning , before the conjur●tion of holy-water , and there the said novice renounceth the saith , promiseth obedience in observing , or rather omitting of ceremonies in meetings , and such other follyes ; and finally , that they do homage to their young master the devill , as they covenanted . but this is notable in that story , that this young witch ; doubting that his wives examination would bewraye his knavery , told the inquisitor : that in truth his wife was guilty as well as he , but she will never , i am sure ( quoth he ) though she should be burned a thousand times , confesse any of these circumstances . and this is in no wise to be forgotten , that notwithstanding his contri●ion , 〈◊〉 confession , & his accusation of his own wife ( contrary to the inquisi●●●● promise and oath ) he and his wife were both burned at a stake , being the first discoverers of this notable league , whereupon the fable of witch-craft is maintained ; and whereby such other confessions have been from the like persons , since that time , extorted and augmented . chap. v. of the private league , a notable tale of bodins concerning a french-lady , with a confutation . the manner of their private league is said to be , when the devill invisible , and sometimes visible , in the middest of the people talketh with them privately ; promising , that if they will follow his counsell , he will supply all their necessities , and make all their endeavours prosperous ; and so beginneth with small matters : whereunto they consent privily , and come not into the fairies assembly . and in this case ( me thinks ) the devill sometimes , in such externall or corporall shape , should meet with some that would not consent to his motions ( except you will say he knoweth their cogitations ) and so should be bewrayed . they also ( except they were idiots ) would spie him ; and forsake him for breach of covenants . but these bargaines , and these assemblies do all the writers hereupon maintaine ; and bodin confirmeth them with a hundred and odd lies ; among the number whereof i will ( for diverse causes ) recite one . there was ( saith he ) a noble gentlewoman at lions , that being in bed with a lover of hers , suddenly in the night arose up , and lighted a candle : which when she had done , she took a box of ointment , wherewith she annointed her body ; and after a few words spoken , she was carried away . her bed-fellow seeing the order hereof , lept out of his bed , took the candle in his hand , and sought for the lady round about the chamber , and in every corner thereof ; but though he could not find her , yet did he find her box of ointment : and being desirous to know the vertue thereof , besmeered himselfe therewith , even as he perceived her to have done before . and although he were not so superstitious , as to use any words to helpe him forward in his businesse , yet by the vertue of that oinment ( saith bodin ) he was immediately conveyed to lorreine , into the assembly of witches . which when he saw , he was abashed , and said ; in the name of god , what make i here ? and upon those words the whole assembly vanished away , and left him there alone starke naked ; and so was he said to returne to lions . but he had so good a conscience , for you may perceive by the first part of the history , he was a very honest man , that he accused his true lover for a witch . and caused her to be burned . but as for his adultery , neither , m. mal. nor bodin do once so much as speake in the dispraise thereof . it appeareth throughout all bodins booke , that he is sore offended with cornelius agrippa , and the rather as i suppose , because the said c. agrippa recanted that which bodin maintaineth , who thinketh he could worke wonders by magicke , and specially by his black dog . it shoud seem he had pretty skill in the art of divination . for though he wrote before bodin many a year , yer uttereth he these words in his book de vanitate scientiarum : a certain french protonotary ( saith he ) a lewd fellow and a cosener , hath written a certain fable or miracle done at lions , &c. what bodin is , i know not , otherwise than by report ; but i am certain this his tale is a fond fable : and bodin saith it was performed at lions ; and this man ( as i understand ) by profession is a civill lawyer . chap. vi. a disproofe of their assemblies , and of their bargain . that the joyning of hands with the devill , the kissing of his bare buttocks , and his scratching and biting of them , are absurd lies ; every one having the gift of reason may plainly perceive : insomuch as it is manifest unto us by the word of god , that a spirit hath no flesh , bones , nor sinews , whereof hands , buttocks ; claws , teeth , and lips do consist , for admit that the constitution of a devills body ( as tatian and other affirme ) consisteth in spiritual congelations , as of fire and aire ; yet it cannot be perceived of mortall creatures . what credible witnesse is there brought at any time , of this their corporall , visible , and incredible bargain ; saving the confession of some person diseased both in body and mind , willfully made , or injuriously constrained ? it is marvell that no penite●t witch that forsaketh her trade , confesseth not these things without compulsion . me thinketh their covenant made at baptisme with god before good witnesses , sanctified with the word , confirmed with his promises , and established with his sacraments , should be of more force then that which they make with the devill , which no body seeth or knoweth . for god deceiveth none , with whom he bargaineth : neither doth he mocke or disappoint them , although he dance not among them . the oath , to procure into their league and fellowship as many as they can ( whereby every one witch , as bodin affirmeth , augmenteth the number of fifty ) bewrayeth greatly their indirect dealing . hereof i have made triall , as also of the residue of their cosening devises ; and have been with the best , or rather the worst of them , to see what might be gathered out of their counsels ; and have cunningly treated with them thereabouts : and further , have sent certain old persons to indent with them , to be admitted into their society . but as well by their excuses and delaies , as by other circumstances , i have tried and found all their trade to be meer cosening . i pray you what bargain have they made with the devill , that with their angry lookes bewitch lambs , children , & c ? is it not confessed , that it is naturall , though it be a ly ? what bargain maketh the sooth-sayer ▪ which hath his severall kinds of witch-craft and divination expressed i● the scripture ? or is it not granted that they make none ? how chanceth it that we hear not of this bargain in the scriptures ? chap. vii . a confutation of the objection concerning witches confessions . it is confessed ( say some by the way of objection ) even of these women themselves , that they do these and such other horrible things , a● deserveth death , with all extremity , &c. whereunto i answer , that whosoever considerately beholdeth their confessions , shall perceive all to be vain , idle , false , inconstant , and of no weight : except their contempt and ignorance in religion ; which is rather the fault of the negligent pastor , than of the simple woman . first , if their confession be made by compulsion , of force or authority , or by perswasion , and under colour of friend-ship , it is not to be regarded ; because the extremity of threats and tortures provokes it ; or the quality of fair word , and allurements constraines it . if it be voluntatary , many circumstances must be considered , to wit ; whether she appeach not her selfe to overthrow her neighbour , which many times happeneth through their cankered and malicious melancholike humor : then ; whether in that same malancholike mood and frantick humor , she desire not the abridgement of her own dayes . which thing aristotle saith doth oftentimes happen unto persons subject to malancholike passions : and ( as bodin and sprenger say ) to these old women called witches , which many times ( as they affirme ) refuse to live ; threatning the judges , that if they may not be burned , they will lay hands upon themselves , and so make them guilty of their damnation . i my self have known , that where such a one could not prevaile , to be accepted as a sufficient witnesse against himselfe , he presently went and threw himselfe into a pond of water , where he was drowned . but the law saith ; volenti mori non est habenda fides , that is ; his word is not to be credited that is desirous to dy . also sometimes ( as else-where i have proved ) they confesse that whereof they were never guilty ; supposing that they did that which they did not , by meanes of certain circumstances . and as they sometimes confesse impossibilities , as that they fly in the air , transubstantiate themselves , raise tempests , transferre or remove corne , &c. so do they also ( i say ) confesse voluntarily , that which no man could prove , and that which no man would guesse , nor yet beleeve , except he were as mad as they ; so as they bring death wilfully upon themselves : which argueth an unsound mind . if they conf●sse that , which hath been indeed committed by them , as poysoning , or any other kind of murther , which falleth into the power of such persons to accomplish ; i stand not to defend their cause . howbeit , i would wish that even in that case there be not too rash credit given , nor to hasty proceedings used against them : but that the causes , properties , and circumstances of every thing be duly considered , and diligently examined . for you shall understand , that as sometimes they confesse they have murthered their neighbours with a wish , sometimes with a word , sometimes with a look , &c. so they confesse , that with the delivering of an apple , or some such thing , to a woman with child , they have killed the child in the mothers wombe , when nothing was added thereunto , which naturally could be noysome or hurtfull . in like manner they confesse , that with a touch of their bare hand , they sometimes kill a man being in perfect health and strength of body ; when all his garments are betwixt their hand and his flesh . but if this their confession be examined by divinity , philosophy , physick , law or conscience , it will be found false and insufficient . first , fo● that the working of miracles is ceased . secondly , no reason can be yielded for a thing so farre beyond all reason . thirdly , no receipt can be o● such efficacy , as when the same is touched with a bare hand , from whence the veines have passage through the body unto the heart , it should not annoy the poyson ; and yet retain vertue and force enough , to pearce through so many garments and the very flesh incurable , to the place of death in another personr . cui argumento ( saith bodin ) nescio quid responderi possit . fourthly , no law will admit such a confession ; as yeeldeth unto impossibilities , against the which there is never any law provided ; otherwise it would not serve a mans turne , to plead and prove that he w●● at berwick that day , that he is accused to have done a murther in cant●●bury : for it might be said he was conveyed to berwick , and back agai● by inchantment . fiftly , he is not by conscience to be executed , whic● hath no sound mind nor perfect judgement . and yet forsooth we read that one mother stile did kill one saddocke with a touch on the shoulder , for not keeping promise with her for an old cloak , to make her● safeguard ; and that she was hanged for her labour . chap. viii . what folly it were for withes to enter into such desperate perill , 〈◊〉 to endure such intollerable tortures for no gain or commodity , and b●● it comes to passe that witches are overthrowne by their confessions . alas ! if they were so subtill , as witch-mongers make them to be , the● would espy that it were meer folly for them , not onely to make bargain with the devill to throw their soules into hell fire , but their bodies to the tortures of temporal fire and death , for the accomplishme●● of nothing that might benefit themselves at all : but they would at th● leastwise indent with the devill , both to enrich them , and also to enabl● them ; and finally to endue them with all worldly felicity and pleasure which is furthest from them of all other . yea , if they were sensible , the● would say to the devill ; why should i hearken to you , when you 〈◊〉 deceive me ? did you not promise my neighbour mother dutton to sa● and rescue her ; and yet lo she is hanged ? surely this would appose th● devill very sore . and it is a wonder , that none , from the beginning : 〈◊〉 the world , till this day , hath made this and such like objections , where●● the devill could never make answer . but were it not more madnesse fo● them , to serve the devill , under these conditions ; and yet to endur● whippings with iron rods at the devils hands : which ( as the witch-mongers write ) are so set on , that the print of the lashes remain upon the witches body ever after , even so long as she hath a day to live ? but these old women being daunted with authority , circumvented with guile , constrained by force , compelled by fear , induced by error , and deceived by ignorance , do fall into such rash credulity , and so are brought unto these absurd confessions . whose error of mind and blindnesse of will dependeth upon the disease and infirmity of nature : and therefore their actions in that case are the more to be borne withall : because they being destitute of reason , can have no consent . for , delictum sine consensu non potest commiti , neque injuria sine animo injuriandi ; that is , there can be no sinne without consent , nor injury committed without a mind to do wrong . yet the law saith further , that a purpose retained in mind , doth nothing to the private or publique hurt of any man ; and much more that an impossible purpose is unpunishable . sanae mentis voluntas , voluntas rei possibilis est ; a sound mind willeth nothing , but that which is possible . chap. ix . how malancholy abuseth old women , and of the effects thereby by sundry examples . if any man advisedly marked their words , actions , cogitations , and gestures , he shall perceive that melancholy abounding in their head , and occupying their brain , hath deprived or rather depraved their judgements and all their senses : i meane not of cosening witches , but of poor melancholike women ; which are themselves deceived . for you shall understand , that the force which melancholy hath , and the effects that it worketh in the body of a man , or rather of a woman , are almost incredible . for as some of these malancholike persons imagine , they are witches , and by witch-craft can worke wonders , and do what they list : so do other , troubled with this disease , imagine many strange , incredible , and impossible things . some , that they are monarches and princes , and that all other men are their subjects : some , that they are brute beasts : some , that they be urinals or earthen pots , greatly fearing to be broken : some , that every one that meeteth them , will convey them to the gallowes ; and yet in the end hang themselves . one thought , that atlas , whom the poets feigne to hold up heaven with his shoulders , would be weary , and let the skie fall upon him : another would spend a whole day upon a stage , imagining that he both heard and saw interludes , and therewith made himselfe great sport . one theophilus a ph●sitian , otherwise sound enought of mind ( as it is said ) imagined that he heard and saw musitians continually playing on instruments , in a certain place of his house . one bessus , that had killed his father , was notably detected ; by imagining that a swallow upraided him therewith : so as he himselfe thereby revealed the murther . but the notablest example hereof is , of one that was in great perplexity , imagining that his nose was as big as a house ; insomuch as no friend nor physitian could deliver him from this conceipt , nor yet either ease his grief , or satisfie his fansie in that behalfe : till at the last , a physitian more expert in this humor than the rest , used this devise following . first , when he was to come in at the chamber door being wide open , he suddenly stayed and withdrew himselfe ; so as he would not in any wise approach neerer then the door . the melancholike person musing hereat , asked him the cause why he so demeaned himselfe ? who answered him in this manner : sir , your nose is so great , that i can hardly enter into your chamber but i shall touch it , and consequently hurt it . lo ( quoth he ) this is the man that must do me good ; the residue of my friends flatter me , and would hide my infirmity from me . well ( said the physitian ) i will cure you , but you must be content to indure a little pain in the dressing : which he promised patiently to sustain , and conceived certain hope of recovery . th●n entered the physitian into the chamber , creeping close by the walles , seeming to feare the touching and h●rting of his nose . then did he blindfold him , which being done , he caught him b● che nose with a pair of pinsors , and threw down into a tub , which he had placed before his patient , a great quantity of bloud , with many pi●c● of bullocks livers , which he had conveyed into the chamber , whilest the others eyes were bound up , and then gave him liberty to see and behol● the same . he having done thus again two or three times , the melancholike humor was so qualified , that the mans mind being satisfied , his griefe was eased , and his disease cured . thrasibulus , otherwise called thrasillus , being sore oppressed with the melancholike humor , imagined , that all the ships , which arrived at por● pyraeus , were his : insomuch as he would number them , and command the mariners to lanch , &c. triumphing at their safe returnes , and mourning for their misfortunes . the italian whom we called here in england the monarch , was possessed with the like spirit or conceipt ▪ danar himself reporteth , that he saw one , that affirmed constantly ▪ that he 〈◊〉 a cocke ; and saith that through malancholy , such were alienated fro● themselves . now , if the fansie of a melancholike person may be occupyed in cause which are both false and impossible ; why should an old witch be thoug●● free from such fantasies , who ( as the learned philosophers and physitia● say ) ●pon the stopping of their monehtly melancholike flux or issue● blood , in their age must needs increase therein , as ( through their weakne●● both of body and braine ) the aptest persons do meet with such melanch●like imaginations : with whom their imaginations remaine , even wh●● their senses are gone . which bodin laboureth to disprove , there ● shewing him●elfe as good a physitian , as else-where a divine . but if they may imagine , that they can transforme their owne bodie● which neverthelesse remaine in the former shape : how much more c●●●dible is it , that they may falsely suppose they can hurt and infeeble othe● mens bodyes ; or which is lesse , hinder the coming of butter ? &c. b● what is i● that they will not imagine , ●and consequently confesse that the● can do ; specially being so earnestly perswaded thereunto , so sorely tormented , so craftily examined , with such promises of favour , as whereby they imagine , that they shall ever after live in great credit and wealth &c. if you read the executions done upon witches , either in times past in other countryes , or lately in this land ; you shall see such impossibilities confessed , as one , having his right wits , will beleeve . among other like false confessions , we read that there was a witch confessed at the time of her death or execution , that she had raised all the tempests , and procured all the frosts and hard weather that happened in the winter . and that many grave and wise men beleeved her . chap. x. that voluntary confessions may be untruly made , to the undoing of the confessors , and of the strange operation of melancholy , proved by a familiar and late example . but that it may appear , that even voluntary confession ( in this case may be untruly made , though it tend to the destruction of the confessor ; and that melancholy may move imaginations to that effect : i will cite a notable instance concerning this matter , the parties themselves being yet a live , and dwelling in the parish of sellenge in kent , and the matter not long sithence in this sort performed . one ade davie , the wife of simon davie husband-man ; being reputed a right honest body , and being of good parentage , grew suddenly ( as her husband informed me , and as it is well known in these parts ) to be somewhat pensive and more sad than in times past . which thing though it greev●d him ; yet he was loth to make it so appear , as either his wife might be troubled or discontented therewith , or his neighbours informed thereof ; least ill husbandry should be laid to his charge ( which in these quarters is much , abhorred . ) but when she grew from pensivenesse , to some perturbation of mind ; so as her accustomed rest began in the night season to be withdrawne from her , through fighing and secret lamentation ; and that , not without teares , her could not but demande the cause of her conceip● and extraordinary mourning , but although at that time she covered the same , acknowledging nothing to be amisse with he : soon after notwithstanding she fell downe before him on her knees , desiring him to forgive her , for she had greevously offended ( as she said ) both god and him . her poor husband being abashed at this her behaviour , comforted her , as he could ; asking her the cause of her trouble and greef : who told him , that she had , contrary to gods law , and to the offence of all good christians , to the injury of him , and specially to the losse of her own soul , bargained and given her soul to the devill , to be delivered unto him within short space . whereunto her husband answered , saying ; wife , be of good cheer , this thy bargain is void and of none effect : for thou hast sold that which is none of thine to● sell ; sith it belongeth to christ , who hath bought it , and deerly paid for it , even with his blood , which he shed upon the crosse ; so as the devill hath no interest in the. after this , with like submission , teares , and penitence , she said unto him ; oh husband , i have yet committed another fault ▪ and done you more injury : for i have bewitched you and your children . be co●tent ( quoth he ) by the grace of god , jesus christ shall unwitch us : for none evill can happen to them that fear god ▪ and ( as truly as the lord liveth ) this was the tenor of his words unto me , which i know is true , as proceeding from unfained lips , and from one that feareth god. now when the time approched that the devill should come , and take possession of the woman , according to his bargain , he watched and prayed earnestly , and caused his wife to read psalmes and prayers for mercy at gods hands : and suddenly about mid-night , there was a great rumbling below under his chamber window , which amazed them exceedingly . for they conceived , that the devill was below , though he had no power to come up , because of their servent prayers . he that noteth this womans first and second confession , freely and voluntarily made , how every thing concurred that might serve to adde credit thereunto , and yeeld matter for her condemnation , would not think , but that if bodin were foreman of her inquest , he would cry ; guilty : and would hasten execution upon her : who would have said as much before any judge in the world , if she had been examined : and have confessed no lesse , if she had been arraigned thereupon . but god knoweth , she was innocent of any of these crimes : howbeit she was brought low and pressed down with the weight of this humor , so as both her rest and sleep were taken away from her ; and her fansies troubled and disquieted with despair , and such other cogitations as grew by occasion thereof . and yet i beleeve , if any mishap had insued to her husband , or his children ; few witch mongers would have judged otherwise , but that she had bewitched them . and she ( for her part ) so constantly perswaded her self to be a witch , that she judged her selfe worthy of death , insomuch as being retained in her chamber , she saw not any one carrying a faggot to the fire , but she should say it was to make a fire to burn her for witchery . but god knoweth she had bewitched none , neither insued there any hurt unto any by her imgination , but unto her selfe . and as for the rumbling , it was by occasion of a sheep , which was stayed , and hung by the wals , so as a dog came and devoured it ; whereby grew the noise which i before mentioned : and she being now recovered , remaineth a right honest woman , far from such impiety , and ashamed of her imaginations , which she perceiveth to have grown through melancholy . chap. xi . the strange and divers effects of melancholy , and how the same humor abounding in witches , or rather old women ; filleth them full of marvellous imaginations , and that their confessions are not to be credited . but in truth , this malancholike humor ( as the best physitians affirme ) is the cause o● all their strange , impossible and incredible confessions : which are so fond , that i wonder how any men can be abused thereby . howbeit these affections , though they appear in the mind of man , yet are they bred in the body , and proceed from this humor , which is ●he very dregs of blood , nourishing and feeding those places , from whence proceed feares , cogitations , superstitions , fastings , labours , and such like . this maketh sufferance of torments , and ( as some say ) foresight of things to come , and preserveth health , as being cold and dry ; it make●h men subject to leannesse , and to the quartane ague . they that are vexed therewith are destroyers of themselves , stout to suffer injuries , fearfull to offer violence ; except the humor be hot . they learne strange tongues with small industry ( as aristotle and others affirme . ) if our witches phantasies were not corrupted , nor their wils confounded with this humor , they would not so voluntarily and readily confesse that which calleth their life in question ; whereof they could never otherwise be convicted . i. bodin with his lawyers physick reasoneth contrarily ; as though melancholy were furthest of all from those old women , whom we call witches : deriding the most famo●s and noble physitian iohn wier for his opinion in that behalfe . but bec●use i am no physitian , i will set a physitian to him ; namely erastus , who hath these words , to wit , that these witches , through their corrupt phantasie abounding with melancholike humors , by reason of their old age , do dreame and imagine they hurt those things which they neither could nor do hurt ; and so think they knew an art , which they neither have learned nor yet understand . but why should there be more credit given to witches , when they say they have made a reall bargain with the divell , killed a cow , bewitched butter , infeebled a child , forespoken her neighbour , &c. than when she confesseth that she transubstantiateth her self , maketh it rain or hail , flieth in the air , goeth invisible , transferreth corn in the grasse from one field to another ? &c. if you think that in the one their confessions be found , why should you say that they are corrupt in the other ; the confession of all these things being made at one instant , and affirmed with like constancy , or rather audacity ? but you see the one to be impossible , and therefore you think thereby , that their confessions are vain and false . the other you think may be done , and see them confesse it , and therefore you conclude , a posse ad essé ; as being perswaded it is so , because you think it may be so . but i say , both with the divines , and philosophers , that that which is imagined of witch-craft , hath no truth of action ; or being besides their imagination , the witch ( for the most part ) is oc●upied in false causes . for whosoever desireth to bring to passe an impossible thing , hath a vain , and idle , and childish perswasion , bred by an unsound minde ; for sana mentis voluntas , voluntas ; rei possibilis est ; the will of a sound mind , is the desire of a possible thing . chap. xii . a confutation of witches confessions , especially concerning the●● league . but it is objected , that witches confesse they renounce the faith , and as their confession must be true , or else they would not make it : so must their fault be worthy of death , or else they should not be executed ▪ whereunto i answer as before ; that their confessions are extorted , or else proceed from an unsound mind . yea i say further , that we our selves , which are sound of mind , and yet seek any other way of salvation than christ jesus , or break his commandements , or walk not in 〈◊〉 steps with a lively faith , &c. do not onely renounce the faith , but god himselfe : and therefore they , in confessing that they forsake god , and imbrace satan , do that which we all should do . as touching that horrible part of their confession , in the league which tendeth to the killing of their own and others children , the seething of them , and the making of their potion or pottage , and the effects thereof ; ●heir good fridayes meeting being the day of their deliverance , their incests , with their returne , at the end of nine moneths , when commonly women be neither able to go that journy , nor to returne , &c. it is so horrible , unnaturall , unlikely , and impossible ; that if i should behold such things with mine eyes , i should rather think my selfe dreaming , drunken , or some way deprived of my senses ; than give credit to so horrible and filthy matters . how hath the the oyle or pottage of a sodden child such vertue , as tha● a staffe annointed therewith , can carry folk in the air ? their potable liquor , which , they say , maketh masters of that faculty , is it not ridiculous ▪ and is it not , by the opinion of all philosophers , physitians , and divines , void of such vertue , as is imputed thereunto ? their not fasting on fridayes , and their fasting on sundayes , their spitting at the time of elevation , their refusall of holy-water , their despising of superstitious crosses , &c. which are all good steps to true christianity , help me to confute the tesidue of their confessions . chap. xiii . a confutation of witches confessions , concerning making of tempests and raine : of the naturall cause of raine , and that witches or devill● have no power to do such things . and to speak more generally of all the impossible actions ref●rred u●to them , as also of their false confessions ; i say , that there is none which acknowledgeth god to be onely omnipotent , and the onely worke● of all miracles , nor any other i●dued with meane sense , but will deny tha● the elements are obedient to wi●ches , and at their commandement ; or that they may at their pleasure send r●n , hail , tempests , thunder , lightning ; when she being b●● an old doing woman , casteth a flint-stone over her let shoulder , towards the west , or hurleth a little sea-sand up into the element , or wetteth a broom-sprig in water , and sprinkleth the same in the air ; or diggeth a pit in the earth , and putting water therein , stirreth it about with her finger ; or boileth hogs bristles , or laieth sticks acrosse upon a banke , where never a drop of water is ; or burieth sage till it be rotten : all which things are confessed by witches , and affirmed by writers to be the meanes that witches use to move extraordinary tempests and rain , &c. we read in m. maleficarum , that a little girle walking abroad with her father in his land , heard him complaine of drought , wishing for raine , &c. why father , quoth the child , i can make it raine or haile , when and where i list ? he asked where she learned it . she said , of her mother , who forbad her to tell any bodie thereof . he asked her how her mother taught her ? she answered , that her mother committed her to a master , who would at any time do any thing for her . why then , said he , make it rain but onely in my field . and so she went to the streame , and threw up water in her masters name , and made it rain presently . and proceeding further with her father , she made it haile in another field , at her fathers request . hereupon he accused his wife , and caused her to be burned ; and then he new christened his child again : which circumstance is common among papists and witch mongers . and howsoever the first part hereof was proved , there is no doubt but the latter part was throughly executed . if they could indeed bring these things to passe at their pleasure , then might they also be impediments unto the course of all other naturall things , and ordinances appointed by god : as , to cause it to hold up , when it should raine ; and to make midnight , of high noon ; and by those meanes , i say , the divine power should become servile to the will of a witch , so as we could neither eat nor drink , but by their permission . me thinks seneca might sa●isfie these credulous or rather idolatrous people , that runne a whore-hunting , either in body or phansie , after these witches , beleeving all that is attributed unto them , to the derogation of gods glory . he saith , that the rude people , and our ignorant prededecessors did beleeve , that rain and showers might be procured and stayed by witches charmes and inchan●ments : of which kind of things tha● th●re can nothing be wrought , it is so manifest , that we need not go to any philosophers school , to learn the confutation thereof . but jeremy , by the word of god , doth utterly confound all that which may be devised for the maintenance of that foolish opinion , saying : are the●● any among the gods of the gentiles , that send raine , or give showers from heaven ? art not thou the selfe same our lord god ? we will trust in thee , for thou doest and maketh all these things . i may therefore with brentius boldly say , that is neither in the power of witches nor devils , to accomplish that matter ; but in god onely . for when exhalations are drawne and lifted up from out of the earth , by the power of the sun , into the middle region of the air , the coldnesse thereof constraineth and thickeneth those vapours : which being become clouds , are dissolved again by the heat of the sunne , whereby rain or hail is ingendred ; rain , if by the way the drops be not frosen and made hail . these circumstances being considered with the course of the whole scripture , it can neither be in the power of witch or devill to procure raine or fair weather . and whereas the story of iob in this case is alledged against me ( wherein a witch is not once named ) i have particularly answered it else-where . and therefore thus much onely i say here ; that even there , where it pleased god ( as calvine saith ) to set down circumstances for the instruction of our grosse capacities , which are not able to conceive of spirituall communication , or heavenly affaires ; the devill desireth god to stretch out his hand , and touch all that iob hath . and though he seemeth to grant s●tans desire , yet god himself sent fire from heaven , &c. whereby it is to be gathered , that although god said , he is in thine hand : it wa● the lords hand that punished iob , and not the hand of the devill , who said not , give me leave to plague him ; but , lay thine han● upon him . and when iob continued faithfull notwithstanding all his afflictions , i● his children , body and goods ; the devill is said to come again to god , and to say as before , to wit ; now stretch out thine hand , and touch h●s bones and his flesh . which argueth as well that he could not do it , as th●● he himsel●e did it not before . and be it here remembred , that m. m●● . and the residue of the witch-mongers deny , that there were ●hy wi●ch●● in iobs time . but see more hereof else-where . chap. xiiii . what would ensue , if witches confessions or witch-mongers opinion were true , concerning the effects of witch-craf● , inchantments , & if it were true that witches confesse , or that all writers write , or th● witch-mongers report , or that fools beleeve , we should never have b●ter in the chearne , nor cow in the close , nor corne in the field , nor 〈◊〉 weather abroad , nor health within doors . or if that which is contai●● in m. mal. bodin , &c. or in the pamphlets late set forth in english , 〈◊〉 witches executions , should be true in those things tha● witches are 〈◊〉 to confesse , what creature could live in security ? or what needed fo● preparation of warres , or such trouble , or charge in that behalfe ? n● prince should be able to raigne or live in the land . for ( as danaeus said that one martin a witch killed the emperour of germany with witch - 〈◊〉 ) so would our witches ( if they could ) destroy all our mag●strates . one 〈◊〉 witch might over-throw an army roiall : and then what needed w● 〈◊〉 guns , or wild-fire , or any other instruments of warre ? a witch mig●● supply all wants , and accomplish a prince● will in this behalfe , e●● without charge or blood-shed of his people . if it be objected , that witches worke by the devill , and christi●● princes are not to deale that way ; i answer , that for princes disposed to b● tell would make conscience therein , specially such as take unjust wa●s hand , using other helps , devises , and engines as lawfull and devilish that ; in whose campe there is neither the rule of religion or christi●● order observed ; insomuch as ravishments , murthers , blasphemies 〈◊〉 thefts are there most commonly and freely committed . so that the devill is more feared , and better served in their campes , than god almighty . but admit that souldiers would be scrupulous herein , the pope hath authority to dispense therewith ; as in like case he hath done , by the testimony of his own authors and friends . admit also , that throughout all christendome , warres were justly maintained , and religion duly observed in their camps ; yet would the turke and other infidels cut our throats , or at least one anothers throat , with the helpe of their witches ; for they would make no conscience thereof . chap. xv. examples of forreign nations , who in their warres used the assistance of witches ; of eybiting witches in ireland , of two archers that shot with familiars . in the warrs between the kings of denmarke and sueveland , . the danes do write , that the king of sueveland carryed about with him in campe , foure old witches , who with their charmes so qualified the danes , as they were thereby disabled to annoie their enemies : insomuch as , if they had taken in hand any enterprise , they were so infeebled by those witches , as they could performe nothing . and although this could have no credit at the first , yet in the end , one of these witches was taken prisoner , and confessed the whole matter ; so as ( saith he ) the threads , and the line , and the characters were found in the high way and water-plashes . the irishmen addict themselves wonderfully to the credit and practise hereof ; insomuch as they affirme , that not onely their children , but their cattell , are ( as they call it ) eybitten , when they fall suddenly sick , and ●earme one sort of their witches eybiters ; onely in that respect : yea and they will not sticke to affirme , that they ca● rime either man or beast to death . also the west - indians and muscovits do the like , and the hunnes ( as gregory turonensis writeth ) used the helpe of witches in time of warre . i find another story written in m. mal. repeated by bodin ; that one souldier called pumher , daily through witchcraft killed with his bowe and arrows three of the enemies , as they stood peeping over the walls of a castle besieged : so as in the end he killed them all quite , saving one . the triall of the archers simister dealing , and a proof thereof expressed , is ; for that he never lightly failed when he shot , and for that he killed them ; by three a day ; and had shot three arrowes into a rod. this was he that shot at a peny on his sonnes head , and made ready another arrow , to have slaine the duke remgrave that commanded it . and doubtlesse , because of his singular dexterity in shooting , as he reputed a witch , as doing that which others could not do , nor think to be in the power of man to do : though indeed no miracle , no witch-craft , no impossibility nor difficulty consisted therein . but this latter story i can requite with a familiar example . for 〈◊〉 towne malling in kent , one of q. maries justices , upon the complaint of many wise men , and a few foolish boyes , laid an archer by the heeles ; because he shot so neer the white at buts . for he was informed and perswaded , that the poor man played with a fly , otherwise called a devill or familiar . and because he was certified that the archer aforesaid shot better than the common shooting , which he before had heard of or seen , he conceived it could not be in gods name , but by inchantment ; whereby this archer ( as he supposed by abusing the queenes liege people ) gained some one day two or three shillings , to the detriment of the common-wealth , and to his owne inriching . and therefore the archer was severely punished , to the great encouragement of archers and to the wise example of justice ; but specially to the overthrow of witch-craft . and now again to our matter . chap. xvi . authorities condemning the fantasticall confessions of witches , and how a popish doctor taketh upon him to disprove the same . certaine generall councells , by their decrees , have condemned the confessions and erroneus credulity of witches , to be vain , fantasticall and fabulous . and even those , which are parcell of their league , whereupon our witch-mongers do so build , to wit ; their night-walkings and meetings with herodias , and the pagan gods : at which time they should passe so farre in so little a space on cockhorse ; their transubstantiation , their eating of children , and their pulling of them from their mothers sides ; their entring into mens houses , through chinks and little holes where a flie can scarcely wring out , and the disquieting of the inhabitants &c. all which are not onely said by a generall councell to be meet fantasticall , and imaginations in dreames ; but so affirmed by the ancient writers . the words of the councell are these ; it may not be omitted , that certain wicked women following satans provocations , being seduced by the illusion of devils , beleeve and professe , that in the night-times they ride abroad with diana , the goddesse of the pagans , or else with herodias , with an innumerable multitude , upon certain beasts , and passe over many countries and nations , in the silence of the night , and do whatsoever those fai●ies or ladies command &c. and it followeth even there ▪ let all ministers therefore in their severall cures , preach to gods people , so as they may know all these things to be false , &c. it followeth in the same counsell ; therefore , whosoever beleeveth that any creature may be either created by them , or else changed into better or worse , or be any way transformed into any other kind or likenesse of any , but of the creator himselfe , is assuredly an infidell ▪ and worse than a pagan . and if this he credible , then all these their bargaines and assemblie● &c. are incredible , which are onely ●●●ified by the certaine foolish and extorted confessions ; and by a fable of s. germane , who watched the fairies or witches , being at a reer banquet , and through his holinesse stayed them , till he sent to the houses of those neighbours , which seemed to be there , and found them all in bed ; and so cried , that these were devils in the likenesse of those women . which if it were as true , as it ifalse , it migh● serve well to confute this their meeting and night-walkings for if the devils be only present in the likenesse of witches , then is that false , which is attributed to witches in this behalfe . but because the old hammer of sprenger and institor , in their old malleo maleficarum , was insufficient to knock down this counsel ; a young beetle-head called frier bartholomaeus spineus hath made a new leaden beetle , to beat down the counsell , and kill these old woman . wherein he counterfeiting aesops asse , claweth the pope with his heeles , affirming upon his credit , that the counsell is false and erroneous ; because the doctrine swarveth from the popish church , and is not authenticall but apocryphall : saying ( though u●truly ) that that counsel was not called by the commandement and pleasure of the pope , nor ratif●ed by his authori●y , which ( saith he ) is sufficient to disannul all councels . for surely ( saith this ●rier ; which at this instant is a cheef inquisitor ) if the words of this counsell were to be admitted , both i , and all my predecessors had published notorious lies , and committed many injurious executions : whereby the popes themselves also might justly be detected of error , c●ntrary to the catholique beleef in that behalfe . marry he saith , that although the words and direct sense of this counsell be quite contrary to truth and his opinion ; yet he will make an exposition thereof , that shall somewhat mi●igate the lewdnesse of the same ; and this he saith is not onely allowable to do , but also meritorious . marke the mans words , and judge his meaning . chap. xvii . witch-mongers reasons , to prove that witches can worke wonders , bodins tale of a friseland priest transported , that imaginations proceeding of melancholy do cause illusions . old m. malificarum also saith , that the counsels and doctors were all deceived herein , and alledging authority therefore , confuteth that opinion by a notable reason , called petitio principii , or rather , ignotum per ignotius , in this manner : they can put changelings in the place of other children ; ergo they can tranferre and tran●forme ▪ themselves and others , &c. according ●o their confession in that behalfe . item he saith , and bodin justifieth it , that a priest in friseland was corporally transferred into a fa●re country , as witnessed a●o●her priest of oberdorf his companion , who saw him aloft in the air : ergo saith m. ●al . they have all been deceived hitherto ; to the great impunity of horrible witches . wherein he opposeth his folly against god and his church , against the truth , and against all possibility . but surely ● is almost incredible , how imagination shall abuse such as a●● subject unto melancholy ; so as they shall beleeve they see , hear , and do that , which never was nor shall be ; as is partly declared , if you read galen de locis affectis , and may more plainly appear also if you read aristotle de somnio . and thereof s. agustine saith well , that he is too much a fool and a blockhead , that supposeth those things to be done indeed , and corporally , which are by such persons phantastically imagined : which phantasticall illusions do as well agree and accord ( as algerus saith ) with magicall deceipts , as the verity accompanieth divine holinesse . chap. xviii . that the confession of witches is sufficient in civill and common law to take away life . what the sounder divines , and decrees of councels determine in this case . alas ! what creature being sound in state of mind , would ( witho●● compulsion ) make such manner of confessions as they do ; or would for a trifle , or nothing , make a perfect bargain with the devil , for her soul to be yeelded up unto his tortures and everlasting flames , and that withi● a very short time ; specially being through age most commonly unlike to live one whole year ? the terror of hell-fire must needs be to them diversly manifested , and much more terrible ; because of their weaknesse , nature , and kind , than to any other : as it would appear , if a witch we●● but asked , whether she would be contented to be hanged one ye● hence , upon condition her displeasure might be wreaked upon her e●emy presently ? as for theeves , and such other , they think not to go to hell-fire ; but are either perswaded there is no hell , or that their crime deserveth it not , or else that they have time enough to repent : so as , 〈◊〉 doubt , if they were perfectly resolved hereof , they would never make such adventures . neither do i thinke , that for any summe of money , they would make so direct a bargain to go to hell-fire . now then i co●clude , that confession in this behalf is insufficient to take away the life of any body ; or to attain such credit , as to be beleeved without furth●● proof . for as augustine and isidore , with the rest of the sounder divines say , that these perstigious things , which are wrought by witches , are fantasticall : so do the sounder decrees of councels and canons agree , th●● in that case , there is no place for cirminall action . and the law saith , th●● the confession of such persons as are illuded , must needs be erroneous , and therefore is not to be admitted : for , confessio debet tenere verum & possible . but these things are opposite both to law and nature , and therefore it followeth not ; because these witches confesse so , ergo it is so . for the confession differeth from the act , or from the possible of the the act . and whatsoever is contrary to nature faileth in his principles and therefore is naturally impossible . the law also saith , in criminalibus regulariter non statur soli confessioni 〈◊〉 in criminal cases or touching life , we must not absolutely stand to the confession of the accused party : but in these matters proofes must be brough more clear than the light it selfe . and in this crime no body must be co●demned upon presumptions . and where it is objected and urged , th● since god onely knoweth the thoughts , there is none other way of proo● but by confession : it is answered thus in the law , to wit : their confession in this case containeth an outward act , and the same impossible both in the law and nature , and also unlikely to be true ; and therefore quod verisimile non est , attendi non debet . so as , though their confessions may be worthy of punishment , as whereby they shew a will to commit such mischief , yet not worthy of credit , as that they have such power . for , si factum absit , solaque opinione laborent , estultorum genere sunt ; if they confesse a fact performed but in opinion , they are to be repu●ed among the number of fooles . neither may any man be by law condemned for criminall causes , upon presumptions , nor yet by single witnesses : neither at the accusation of a capitall enemy ; who indeed is not to be admitted to give evidence in this case ; though it please m. m●l . and bodin to affirme the contrary . but beyond all equity , these inquis●●ors have shifts and devises enough , to plague and kill these poor soules : for ( they say ) their ●ault is greatest of all others ; because of their carnall copulation with the devill , and therefore they are to be punished as he●eticks , four nannes of waies : to wit , with excommunication , deprivation , losse of goods , and also with death . and indeed they find law , and provide meanes thereby to maintaine this their bloudy humor . for it is writ●en in their popish canons , that as for these kind of heretikes , how much soever they repent and returne to the faith , they may not be retained alive , or kept in perpetuall prison ; but be put to extreame death . yea , m. mal. writeth , that a witches sinne is the sinne aganist the holy ghost ; to wit , irremissible ; yea further , that it is greater than the sinne of the angels that fell . in which respect i wonder , that moses delivered not three tables to the children of israel ; or at the least-wise , that he exhibited not commandements for it . it is not credible that the greatest should be included in the lesse , &c. but when these witch-mongers are convinced in the objection concerning their confessions ; so as thereby their tyrannicall arguments cannot prevaile , to imbrue the magistrates hands in so much blood as their appetite requireth : they fall to accusing them of other crimes , that the world might think they had some colour to maintain their malicious fury against them . chap. xix . of four capitall crimes objected against witches , all fully answered and confuted as frivolo us . first therefore they lay to their charge idolatry . but alas without all reason ; for such are properly known to us to be idolaters , as do externall worship to idols or strange gods . the furthest point that idolatry can be stretched unto , is , that they , which are culpable therein , are such as hope for and seek salvation at the hands of idols , or of any other than god ; or fix their whole mind and love upon any creature , so as the power of god be neglected and contemned thereby . but witches neither seek nor beleeve to have salvation at the hands of devils , but by them they are onely deceived ; the instruments of their fantasie being corrupted , and so infatuated , that they suppose , confesse , and say they can do that , which is as farre beyond t●eir power and nature to do , as to kill● man at yorke before noon , when they have been seen at london in that morning , &c. but if these latter idolaters ; whose idolatry is spirituall and committed onely in mind , should be punished by death ; then should every covetous man or other , that setteth his affection any way too much upon an earthly creature be executed , and yet perchance the witch might escape-scot-free . secondly , apostasie is laid to their charge , whereby it is inferred , that they are worthy to dy . but apostasie is , where any of sound judgement forsake the gospell , learned and well known unto them ; and do not onely imbrace impiety and infidelity ; but oppugne and resist the truth erstwhile by them professed . but alas these poor women go not about to defend any impiety , but after good admonition repent . thirdly , they would have them executed for seducing the people . but god knoweth they have small store of rhetorike or ar● to seduce ; except to tell a tale of robin good fellow , to be deceived and seduced . neither may their age or sex admit that opinion or accusation to be just : for they themselves are poor seduced soules . i for my part ( as else-where i have said ) have proved this point to be false in most apparent sort . fourthly , as touching the accusation , which all the writers use herein against them for their carnall copulation with incubus : the folly of men● credulity is as much to be wondered : at and derided , as the others vaine and impossible confessions . for the devil is a spirit , and hath neither flesh nor bones , which were to be used in the performance of this action . and since he also lacketh all instruments , substance , and seed ingendred of blood ; it were folly to stay overlong in the confutation of that , which is not in the nature of things . and yet must i say somewhat herein , because the opinion hereof is so strongly and universally received , and the fables hereupon so innumerable ; whereby m. mal. bodin , hemingiu● , hyperius , danaeus , erastus , and others that take upon them to write herein are so abused , or rather seek to abuse others ; as i wonder at their fond credulity in this behalfe . for they affirme undoubtedly , th●● the devil playeth succubus to the man , and carryeth from him the seed of generation , which he delivereth as incubus to the woman , who many times that way is gotten with child ; which will very naturally ( they say ) become a witch , and such a one they affirme merline was . chap. xx. a request to such readers as are loth to hear or read filthy and baw● masters , which of necessity are here to be inserted , to passe over eight chapters . but insomuch as i am driven ( for the more manifest bewraying and ●●●●playing of this most filthy and horrible error ) to stain my paper wi●● writing thereon certaine of their beastly and bawdy assertions and examples , whereby they confirme this their doctrine ( being my selfe both ashamed , and loth once to think upon such filthinesse , although it be to the condemnation thhereof ) i must intreat you that are the readers hereof , whose chaste eares cannot well endure to hear of such abhominable lecheries , as are gathered out of he books of those witch-mongers ( although doctors of divinity , and otherwise of great authority and estimation ) to turne over a few leaves , wherein ( i say ) i have like a groome thrust their bawdy stuffe ( even that which i my selfe loath ) as into a stinking corner : howbeit , none otherwise , i hope ▪ but that the other parts of my writing shall remain sweet , and this also covered as close as may be . the fourth book chap. i. of witchmongers opinions concerning evil spirits , how they frame themselves in more excellent sort than god made us . iames sprenger and henry institor , in m. mal. agreeing with bodin , barth ▪ spineus , danaeus , erastus , hemingius , and the rest , do make a bawdy discourse ; labouring to prove by a foolish kind of philosophie ; that evill spirits cannot onely take earthly formes and shapes of men ; but also counterfeit hearing , seeing , &c. and likewise , that they can eat and devour meats , and also retaine , digest , and avoid the same ; and finally , use diverse kinds of activities , but specially excell in the use and art of venery . for m. ma● saith , that the eyes and eares of the mind are farre more subtill than bodily eyes or carnall eares . yea it is there affirmed , that as they take bodies , and the likenesse of members ; so they take minds and similitudes of their operations . but by the way , i would have them answe●●ed this question . our minds and soules are spirituall things . 〈◊〉 our corporall ears be stopped , what can they hear or conceive of any e●ternall wisdome ? and truly , a man of such a constitution of body , 〈◊〉 they imagine of these spirits , which make themselves , &c. were of 〈◊〉 more excellent substance , &c. than the bodies of them that god made in paradise ; and so the devils workman-ship should exceed the hand● work of god the father and creator of all things . chap. ii. of bawdy incubus and succubus , and whether the action of venery 〈◊〉 be performed between witches and devils , and when witches first yielded to incubus . hereto●ore ( they say ) incubus was fain to ravish women against the●●●ill , untill anno. . but now since that time witchesconse● willing to their desires : insomuch as some one witch exercised that 〈◊〉 of lechery with incubus twenty or thirty yeares together ; as was confe●sessed by fourty and eight witches burned at ravenspurge . but what good●ly fellowes incubus be getteth upon these witches , is proved by tho●● of aquine , bodin , m. mal. hyperius , &c. this is proved first by the devill cunning , in discerning the difference of the seed which falleth from men . secondly , by his understanding o● the aptnesse of the women for the receipt of such seed . thirdly by his knowledge of the constellations , which are friendly to such corporall o●●iects . and lastly , by the excellent complexion of such as the dev●● maketh choice of , to beget such notable personages upon , as are the causes of the greatnesse and excellency of the child thus begotten . and to prove that such bawdy doings betwixt the devil and witches is not fained , s. augustine is alledged , who saith , that all superstitious arts had their beginning of the pestiferous society betwixt the divell and man. wherein he saith truely ; for that in paradise , betwixt the devill and man , all wickednesse was so contrived , that man ever since hath studied wicked arts : yea and the devill will be sure to be at the middle and at both ends of every mischief . but that the devill ingendreth , with a woman , in manner and form as is supposed , and naturally begetteth the wicked , neither is it true , nor augustines meaning in this place . howbeit m. mal. proceedeth , affirming that all witches take their beginning from such filthy actions , wherein the devill , in likenesse of a pretty wench , lieth prostitute as succubus to the man , and retaining his nature and seed , conveyeth it unto the witch , to whom he delivereth it as incubus . wherein also is refuted the opinion of them that hold a spirit to be unpalpable , m. mal. saith , there can be rendred no infallible rule , though a probable distinction may be set down , whether incubus in the act of venery do alwayes powre seed out of his assumed body . and this is the distinction , either she is old and barren , or young and pregnant . if she be barren , then doth incubus use her without decision of seed ; because such seed should serve for no purpose . and the devill avoideth superfluity as much as he may ; and yet for her pleasure and condemnation together , he goeth to worke with her . but by the way , if the devil were so compendious , what should he need to use such circumstances , even in these very actions , as to make these assemblies , conventicles , ceremonies , &c. when he hath already bought their bodies , and bargained for their soules ? or what reason had he , to make them kill so many infants , by whom he rather loseth than gaineth any thing ; because they are , so farre as either he or we know , in better case than we , of riper years by reason of their innocency ? well , if she be not past children , then stealeth he feed away ( as hath been said ) from some wicked man being about that lecherous businesse , and therewith getteth young witches upon the old . ane note , that they affirme that this businesse is better accomplished with seed thus gathered , than that which is shed in dreames , through superfluity of humors : because that is gathered from the vertue of the seed generative . and if it be said that the seed will wax cold by the way , and so lose his naturall heate , and consequently the vertue : m. mal. danaeus and the rest do answere , that the devil can so carry it , as no heat shall go from it , &c. furthermore , old witches are sworne to procure as many young virgins for incubus as they can , whereby in time they grow to be excellent bawds : but in this case the priest playeth incubus . for you should find , that confession to a priest , and namely this word benedicit , driveth incubus away , when ave maries , crosses , and all other charmes fail . chap. iii. of the devils visible and invisible dealing with witches in the way of lechery . but as touching the devils visible or invisible execution of lechery , it is written , that to such witches , as before have made a visible league with the priest , ( the devill i should say ) there is no necessity that incubus should appear invisible : marry to the standers by he is for the most part invisible . for proof hereof iames sprenger and institor affirme , that many times witches are seen in the fields and woods , prostituting themselves uncovered and naked up to the navill , wagging and moving their members in every part , according to the disposition of one being about that act of concupiscence , and yet nothing seen of the beholders upon her ; saving that after such a convenient time as is required about such a peece of work , a black vapor , of the length and bignesse of a man , hath been seen as it were to depart from her , and to ascend from that place . neverthelesse , many times the husband seeth incubus making him cuckhold , in the liknesse of a man , and sometimes striketh off his head with his sword● but because the body is nothing but air : it closeth together again : so 〈◊〉 although the good-wife be sometimes hurt thereby ; yet she maketh him beleeve he is mad or possessed , and that he doth he knoweth not what . for she hath more pleasure and delight ( they say ) with incubus that way than with any mortall man ; whereby you may perceive that spirits ar● palpable . chap. iiii. that the power of generation is both outwardly and inwardly impeached by witches , and of divers that had their genitals taken from the● by witches , and by the same meanes again restored . they also affirme , that the vertue of generation is impeached b● witches , both inwardly , and outwardly : for intrinsecally they repre●● the courage , and they stop the passage of the mans seed , so as it may no● descend to the vessels of generation : also they hurt extrinsecally , wi●● images , herbs , &c. and to prove this true , you shall heare certaine stories out of m. mal. worthy to be noted . a young priest at mespurge in the diocesse of constance was bewitched so as he had no power to occupy any other or mo women than one : and to be delivered out of that thraldom , sought to flie into another country ▪ where he might use that priestly occupation more freely . but all in vain fo● evermore he was brought as far backward by night , as he went forward in the day before ; some tims by land , sometimes in the air , as though ●e flew . and if this be not true , i am sure that iames sprenger doth ly . for the further confirmation of our beleef in incubus , m. mal. citeth a story of a notable matter executed at ravenspurge , as true and as clean●● as the rest . a young man lying with a wench in that towne ( saith he ) was fain to leave his instruments of venery behind him , by meanes of that prestigious art of witch-craft : so as in that place nothing could be seen or felt but his plaine body . this young man was willed by another witch , to go to her whom he suspected , and by fair or fowle meanes to require her helpe : who soon after meeting with her , intreated her faire , but that was in vain ; and therefore he caught her by the throat , and with a towel strangled her , saying : restore me my toole , or thou shalt dy for it : so as she being swolne and blacke in the face , and through his boisterous handling ready to dy , said let me go , and i will helpe thee . and whilest he was losing the towell , she put her hand into his cod-peece , and touched the place ; saying ; now hast thou thy desire : and even at that instant he felt himselfe restored . item , a reverend father , for his life , holinesse , and knowledge notorious , being a frier of the order and company of spire , reported , that a young man at shrift made lamentable moan unto him for the like losse : but his gravity suffered him not to beleeve lightly any such reports , and therefore made the young man untrusse his codpeece-point , and saw the complaint to be true and just . whereupon he advised or rather injoyned the youth to go to the witch whom he suspected , and with flattering words to intreat her , to be so good unto him , as to restore him his instrument : which by that meanes he obtained , and soon after returned to shew himselfe thankfull ; and told the holy father of his good successe in that behalfe : but he so beleeved him , as he would needs be oculatus testis , and made him pull down his breeches , and so was satisfied of the truth and certainty thereof . another young man being in that very taking , went to a witch for the restitution thereof , who brought him to a tree , where she shewed him a nest , and bad him climbe up and take it . and being in the top of the tree , he took out a mighty great one , and shewed the same to her , asking her if he might not have the same . nay ( quoth she ) that is our parish priests tool , but take any other which thou wilt . and it is there affirmed , that some have found . and some . of them in one nest , being there preserved with provender , as it were at the wrack and manger , with this note , wherein there is no contradiction ( for all must be true that is written against witches ) that if a witch deprive one of his privities , it is done onely by prestigious meanes , so as the senses are but illuded . marry by the devill it is really taken away , and in like sort restored . these are no jestes , for they be written by them that were and are judges upon the lives and deaths of those persons . chap. v. of bishop sylvanus his lechery opened and covered again , how maides having yellow hair are most combered w●th incubus , how married men are bewitched to use other mens wives , and to refuse their own . you shall read in the legend , how in the night-time incubus came to a ladies bed-side , and made hot love unto her : whereat she being offended , cried out so loud , that company came and found him under her bed in the likenesse of the holy bishop sylvanus , which holy man was much defamed thereby , untill at the length this infamy was purged by the confession of a devil made at s. ieroms tombe . oh excellent peece of witch craft wrought by sylvanus ! item s. christine would needs take unto her another maides incubus , and ly in her roome : and the story saith , that she was shrewdly accloyed . but she was a shrew indeed , that would needs change beds with her fellow , that was troubled every night with incubus , and deale with him her selfe . but here the inqusitors note may not be forgotten , to wit ; that maides having yellow hair are most molested with this spirit . also it is written in the legend , of s. bernard , that a pretty wench that had had the use of incubus his body by the space of six or seven years in aquitania ( being belike weary of him for that he waxed old ) would needs go to s. bernard another while . but incubus told her , that if she would so forsake him , being so long her true lover , he would be revenged upon her , &c. but befall what would , she went to s. bernard , who took her his staffe , and bad her lay it in the bed besides her . and indeed the devill fearing the bed-staffe , or that s. bernard lay there himself , durst not approach into her chamber that night : what he did afterwards , i am uncertain . marry you may find other circumstances hereof , and many other like bawdy lies in the golden legend . but here again we may not forget the inquisitors note , to wit ▪ that many are so bewitched , that they cannot use their own wives , but any other bodies they may well enough away withall . which witch-craft is practised among many bad husbaned , for whom it were a good excuse to say they were bewitched . chap. vi. how to procure the dissolving of bewitched love , also to enforce a man ( how proper soever he be ) to love an old hag : and of a bawdy trick of a priest in gelderland . the priests say , that the best cure for a woman thus molested , next to confession , is excommunication . but to procure the dissolving of bewitched and constrained love , the party bewitched must make a jakes of the lovers shoe . and to enforce a man , how proper soever he be , to love an old hag , she giveth unto to eat ( among other meates ) her own dung : and this way an old witch made three abbats of one house successively to dy for her love , as she her selfe confessed , by the report of m. mal. in gelderlend a priest perswaded a sick woman that she was bewitch●ed ; and except he might sing a masse upon her belly , she could not be holpen . whereupon she consented , and lay naked on the alter whilst he sung masse , to the satisfying of his lust ; but not to the release of her grief . other cures i will speak of in other places more civill . howbeit , certain miraculous cures , both full of bawdery and lies , must either have place here , or none at all . chap. vii . of divers saints and holy persons , which were exceeding bawdy and lecherous , and by certain miraculous meanes became chaste . cassianus writeth , that s. syren being of body very lecherous , and of mind wonderfull religious , fasted and prayed ; to the end his body might be reduced miraculously to chastity . at length came an angel unto him by night , and cut out of his flesh certaine kernels , which were the sparkes of concupiscence ; so as afterwards he never had any more motions of the flesh . it is also reported , that the abbat equiciu ; being naturally as unchaste as the other , fell to his beads so devoutly for recovery of honesty , that there came an angell unto him in an apparation , that seemed ●o geld him , and after that ( forsooth ) he was as chaste as though he had never a stone in his breech ; and before that time being a ruler over monkes , he became afterwards a governour over nunnes . even as it is said helias the holy monke gathered thirty virgins into a monastery , over whom he ruled and reigned by the space of two yeares , and grew so proud and hot in the cod-peece , that he was fain to forsake his holy house , and fly to a desert , where he fasted and prayed two daies , saying ; lord quench my hot lecherous humors , or kill me . whereupon in the night following , there came unto him three angels , and demanded of him why he forsook his charge : but the holy man was ashamed to tell them . howbeit they asked him further , saying ; wilt thou returne to these damsels , if we free thee from all concupiscence ? yea ( quoth he ) with all my heart . and when they had sworne him solemnly so to do , they took him up , and gelded him ; and one of them holding his hands , and another his ●eet , the third cut out his stones . but the story saith it was not so ended , but in a vision . which i beleeve , because within five dayes he returned to his minions , who pitiously mourned for him all this while , and joyfully embraced his sweet company at his returne . the like story doth nider write of thomas , whom two angels cured of that lecherous disease ; by putting about him a girdle , which they brought down with them from heaven . chap. viii . certain popish and magicall cures , for them that are bewitched in their privities . for direct cure to such as are bewitched in the privy members , the first and speciall is confession ; then follow in a row , holy-water , and those ceremoniall trumperies , ave maries , and all manner of crossings ● which are all said to be wholesome , except the witch-craft be perpetuall , and in that case the wife may have a divorse of course . item , the eating of a haggister or py helpeth one bewitched in that member . item , the smoak of the tooth of a dead man. item , to annoint a mans body over with the gall of a crow . item , to fill a quill with quick-silver , and lay the same under the cushin , where such a one sitteth , or else to put it under the threshold of the door of the house or chamber where he dwelleth . item , to spit into your own bosome , if you be so bewitched is very good . item , to pisse through a wedding ring . if you would know who is hurt in his privities by witch-craft ; and who otherwise is therein diseased , hostiensis answereth : but so , as i am ashamed to english it : and therefore have here set down his experiment in latine ; quando virgo nullatenus movetur , & nunquam potuit cognoscere ; hoc est signum frigiditatis : sed quando movetur & erigitur , perficere autem non potest , est signum maleficii . but sir th. moore hath such a cure in this matter , as i am ashamed to write , either in latine or english : for in filthy bawdery it passeth all the tales that ever i heard . but that is rather a medicine to procure generation , than the cure of witch-craft , though it serve both turnes . item , when ones instrument of venery is bewitched , certain characters must be written in virgin-parchment , celebrated and holyed by a popish priest ; and thereon also must the . psalme be written , and bound ad viri fascinati coxam . item , one katherine loe ( having a husband not so readily disposed that way as she wished him to be ) made a waxen image of the likenesse of her husbands bewitched member , and offered it up at s. anthonies altar ; so as , through the holinesse of the masse it might be sanctified , to be more couragious ; and of better disposition and abilitie , &c. chap. ix . a strange cure done to one that was molested with incubus . now being wearied with the rehearsall of so many lecheries most horrible , and very filthy and fabulous actions and passions to witches● together with the spirit incubus , i will end with a true story taken out of iason pratensis , which though it be rude , yet it is not altogether so unclean as the rest . there came ( saith he ) of late a masse-priest unto me , making pittious moan , and saying , that if i holpe him not , he should be undone , and utterly over-thrown ; so great was his infirmity : for ( saith he ) i was wont to be fair and fat , and of an excellent complexion ; and lo how i look , being now a very ghost consisting of skinne and bone , &c. what is the matter ( quoth iason ? ) i will shew you sir , said the priest . there cometh unto me , almost every night , a certain woman , unknowne unto me , and lieth so heavy upon my brest , that i cannot setch my breath , neither have any power to cry , neither do my hands serve me to shove her away , nor my feet to go from her . i smild ( quoth iason ) and told him that he was vexed with a disease called incubus , or the mare ; and the residue was phantasie and vaine imagination . nay ( said the priest ) it cannot be so : for by our blessed lady , i tell you nothing but that which waking i saw with mine eyes , and felt with mine hands . i see her when she commeth upon me , and strive to repell her ; but i am so infeebled that i cannot : and for remedy i have runne about from place to place , but no helpe that i could get . at length i went to an old frier that was counted an odd fellow ; and thought to have had helpe at his hands ; but the devill a whit had i of him ; saving that for remedy he willed me to pray to god ; whom i am sure i wearied with my tedious prayers long before . then went i unto an old woman , quoth the priest , who was said to be a cunning witch : and she willed me , that the next morning , about the dawning of the day , i should pisse , and immediately should cover the pis-pot ; or stop it with my right netherstock , and before night the witch should come to visit me . and although , quoth he , the respect of mine orders somewhat terrified me from the execution of her advise ; yet my necessities diverse waies , and specially my paines moved me to make triall of her words . and by the masse , quoth the priest , her prophesie fell out as sure as a club . for a witch came to my house , and complained , of a grief in her bladder , and that she could not pisse . but i could neither by fair nor fowle meanes obtain at her hands , that she would leave molesting me by night ; but she keepeth her old custome , determining by these filthy meanes to dispatch me . i could hardly , said iason , reclaime him from this mad humor ; but by that time he had been with me three or four times , he began to comfort himselfe , and at last perceiving it , he acknoledged his disease , and recovered the same . chap. x. a confutation of all the former follyes touching incubus , which by examples and proofes of like stuffe is shewed to be flat knavery , wherein the carnall copulation with spirits is over-throwne . thus are lecheries covered with the cloke of incubus and witch-craft , contrary to nature and verity : and with these fables is maintained an opinion , that men have been begotten without carnall copulation , as hyperius and others write that merlin was , an. ; , specially to excuse and maintain the knaveries and lecheries of idle priests & bawdy monkes , and to cover the shame of their lovers and concubines . and alas , when great learned men have been so abused , with the imagination of incubus his carnall society with women , misconstruing the scriptures , to wit , the place in genesis . to the seducing of many others ; it is the lesse wonder , that this error hath passed so generally among the common people . but to use few words herein , i hope you understand that they affirme and say , that incubus is a spirit ; and i trust you know that a spirit hath no flesh nor bones , &c. and that he neither doth eat nor drink . indeed your gran dames maides were wont to set a boll of milke before him and his cousine robin good-fellow , for grinding of malt or mustard , and sweeping the house at mid-night : and you have also heard that he would chase exceedingly , if the maid or good-wife of the house , having compassion of his nakednesse , laid any clothes for him , besides his messe of white-bread and milke , which was his standing fee. for in that case he saith ; what have we here ? hemton hamten , here will i never more tread nor stampen . but to proceed in this con●●tation . where there is no meat eaten , there can be no feed which thereof is ingendred : although it be granted , that robin could both eat and drink , as being a cosening idle frier , or some such rogue , that wanted nothing either belonging to lechery or knavery , &c. item , where the genitall members want , there can be no lust of the flesh : neither doth nature give any desire of generation , where there is no propagation or succession required . and as spirits cannot be greeved with hunger , so can they not be inflamed with lustes . and if men should live ever , what needed succession or heires ? for that is but an ordinance of god , to supply the place , the number , the world , the time , and specially to accomplish his will. but the power of generation consisteth not onely in members , but chiefly of vitall spirits , and of the heat : which spirits are never in such a body as incubus hath , being but a body assumed , as they themselves say . and yet the most part of writers herein affirme , that it is a palpable and visible body ; though all be phansies and fables that are written hereupon . chap. xi . that incubus is a naturall disease , with remedies for the same , besides magicall cures herewithall expressed . but in truth , this incubus is a bodily disease ( as hath been said ) although it extend unto the trouble of the mind which of some is called the mare , oppressing many in their sleep so sore , as they are not able to call for helpe , or stirre themselves under the burthen of that heavy humor which is ingendred of a thick vapor proceeding from the crudity and rawnesse in the stomach ; which ascending up into the head oppresseth the braine , insomuch as many are much infeebled thereby , as being nightly haunted subject therewith . they are most troubled with this di●ease , that being thereunto , ly right upward ; so as , to turne and ly on the one side , is present remedy . likewise , if any hear the groaning of the party , speak unto him , so as he wake him , he is presently releeved . howbeit , there are magicall cures for it ; as for example . s. george , s. george , our ladies knight . he walkt by day , so did he by night ; untill such time as he her found , he her beat and he her bound , untill her troth she to him plight , she would not come to her that night . whereas s. george our ladies knight , was named three times s. george . item , hang a stone over the afflicted persons bed , which stone hath naturally such a hole in it , as wherein a string may be put through it , and so he hanged over the diseased or bewitched party : be it man , woman , or horse . item , you shall read in m. malefie . that excommunic●tion is very notable , and better than any charme for this purpose . there are also other verses and charmes for this disease devised , which is the common cloak for the ignorance of bad physitians . but leonard fuchsius in his first book and chapter , doth not onely describe this disease , and the causes of it ; but also seetteth down very learnedly the cure thereof , to the utter confusion of the witch-mongers folly in this behalfe . hyperius being much bewitched and blinded in this matter of witch-craft , hovering about the interpretation of genesis . from whence the opinion of incubus and succubus is extorted , viderunt filii dei filias hominum , quod elegantes essent , acceperunt sibi in uxores ex omnibus , quas elegerant , &c. seemeth to maintaine upon hear say , that absurd opinion ; and yet in the end is driven to conclude thus , to wit : of the evill spirits incubus and succubus there can be no firme reason or proof brought out of scriptures , using these very words ; hec ut probabilia dicta sunto , quandoquidem scripturarum praesidio hac in causa destituimur . as if he should say , take this as spoken probably ; to wit , by humane reason , because we are destitute of scriptures to maintaine the goodnesse of the cause . tertullian and sulpitius severus do interpret filios dei in that place to be angels , or evill spirits , and to have been enamored with the beauty of those wenches , and finally , begat giants by them . which is throughly confuted by chrysostome , hom. . in gen. but specially by the circumstance of the text . chap. xii . the censure of g. chaucer upon the knavery of incubus . now will i ( after all this long discourse of abhominable cloked knaveries ) here conclude with certaine of g. chaucers verses , who as he smelt out the absurdities of popery , so found he the priests knavery in this ma●ter of incubus , and ( as the time would suffer him ) he decided their folly and falshood in this wise : for now the great charity and prayers of limitors and other holy friers , that searchen every land and every streame as thicke as motes in the sunne-beame , blissing halles , kitchens , chambers and bowers , cities , borroughes , castles and high towers , thropes , barnes , sheep-pens , and dairies . this maketh that there been now no fairies ; for there as wont to walken was an elfe , there walketh now the limitor himselfe , in under meales , and in mornings , and saith his mattens and his holy things as he goeth in his limitation , women may go safely up and down , in every bush , and under every tree , there is none other incubus but he , &c. the fift book . chap. i. of transformations , ridiculous examples brought by the adversaries for the confirmation of their foolish doctrine . now that i may with the very absudities , contained in their own authors , and even in their principall doctors and last writers , confound them that maintaine the transubstantiations of witches ; i will shew you certain proper stuffe , which bodin ( their chief champion of this age ) hath gathered out of m. mal. and others , whereby he laboureth to establish this impossible , incredible , and supernaturall , or rather unnaturall doctrine of transubstantiation . first , as touching the devill ( bodin saith ) that he doth most properly and commonly transforme himselfe into a goat , confirming that opinion by the . and . of esay : where there is no one tittle sounding to any such purpose . howbeit , he sometimes alloweth the devill the shape of a blackmoore , and as he saith he used to appear to mawd cruse , ka●e darey , and ione harviller but i marvell , whether the devill createth himselfe , when he appeareth in the likenes of a man ; or whether god createh him , when the devill wisheth it . as for witches , he saith they specially transsubstantiate themselves into wolves , and them whom they bewitch into asses : though else-where he differ somewhat herein from himselfe . but though he affirme , that it may be naturally brought to passe , that a girle shall become a boy ; and that any femall may be turned into the male : yet he saith the same hath no affinity with lycanthropia ; wherein he saith also , that men are wholly transformed , and citeth infinite examples hereof . first , that one garner in the shape of a woolfe killed a girle of the age of twelve yeares , and did eat up her armes and legges , and carried the rest home to his wife . item , that peter burge● , and michael werdon , having turned themselves with anointment into wolves , killed , & finally did ●at up an infinite number of people . which ly wierus doth sufficiently confute . but untill you see & read that , consider whether peter could eat raw flesh without sur●etting , specially flesh of his own kinde . item , that there was an arrow shot into a wolves thigh , who afterwards being turned into his former shape of a man , was found in his bed , with the arrow in his thigh , which the archer that shot it knew very well . item , that another being lycanthropus in the forme of a wolfe , had his wolves feet cut off , and in a moment he became a man without hands or feet . he accuseth also one of the mightiest prince in christendome , even of ●ate daies , to be one of those kind of witches , so as he could ▪ when ●e ●ist , turne himselfe to a wolfe , affirming that he was espyed &c oftentimes seen to performe that villany ; because he would be counted the king of all witches . he saith that this transubstantiation is most common in greece , and through out all asia , as marchant strangers have reporteed to him . for anno domini . , when sultan solimon reigned , there was such force and multitude of these kind of wolves in constantinople , that the emperour drave together in one stock . of them , which departed out of the city in the presence of all the people . to perswade us the more throughly herein , he saith , that in livon●a , yearly ( about the end of december ) a certaine knave or devill warneth all the witches in the countrey to come to a certain place : if they faile , the devill commeth and whippeth them with an iron rod ; so as the print of his lashes remain● upon their bodies for ever . the captain witch leadeth the way through a great poole of water ; many millions of witches swim after . they are no sooner passed through that water , but they are all transformed into wolves , and fly upon and devoure both men , women , cattell , &c. after twelve daies they returne through the same water , and so receive humane shape again . item , that there was one bajanu● a iew , being the sonne of simeo● , which could , when he list , turne himselfe into a wolfe ; and by that meanes could escape the force and danger of a whole army of men ▪ which thing ( saith bodin ) is wonderfull : but yet ( saith he ) it is much more marvelous , that men will not beleeve it . for many poets affirme it ; yea , and if you look well into the matter ( saith he ) you shall find it easie to do . item , he saith , that as naturall wolves persecute beasts ; so do these magicall wolves devoure men , women and children . and yet god sa●●● to the people , i trowe , and not to the cattle of israel ; if you observe no● my commandements , i will send among you the beasts of the f●eld , which shall devoure both you and your cattle . item , i will send the teeth 〈◊〉 beasts upon you . where is bodins distinction now become ? he ne●●● saith , i will send witches in the likenesse of wolves , &c. to devoure you or your cattle . neverthelesse , bodin saith it is a clear case : for the m●●●ter was disputed upon before pope leo the seventh , and by him all the matters were judged possible : and at that time , saith he , were the transformations of lucian and apuleius made canonicall . furthermore he saith , that through this art they are so cunning that 〈◊〉 man can apprehend them , but when they are a sleep . item , he named another witch , that , a● m. mal. saith , could not be caught , because he would transforme himselfe into a mouse , and runne into every little holes till at length he was killed coming out of the hole of a ●amme in a windo● which indeed is as possible , as a camell to go through a needles eye . ite● he saith , that divers witches at v●rnon , turned themselves into cats , an● both committed and received much hurt . but at argentine there was ● wonderfull matter done , by three witches of great wealth , who transform●ing themselves into three cats , assaulted a faggot-maker : who having 〈◊〉 them all with a faggot-sticke , was like to have bin put to death . but he was miraculously delivered , and they worthily punished ; as the story saith , from whence bodin had it . after a great many other such beastly fables , he inveyeth against such physitians , as say that lycanthropia is a disease , and not a transformation . item , he maintaineth , as sacred and true , all homers fables of circes an● vlysses his companions : inveying against chrysostome , who rightly interpreteth homers meaning to be , that vlysses his people were by the harlot circes made in their brutish manners to resemble swine . but least some poets fables might be thought lies ( whereby the witch-mongers arguments should quaile ) he maintaineth for true the most part of ovids metamorphosis , and the greatest absurdities and impossibilities in all that book : marry he thinketh some one tale therein may be fained . finally , he confirmeth all these toies by the story of nabuchadnezzar . and because ( saith he ) nabuchadnezzar continued seven years in the shape of a beast ; therefore may witches remain so long in the forme of a beast ; having in all the mean time , the shape , haire , voice , strength , agility , swiftnesse , food and excrements of beasts , and yet reserve the minds and soules of women or men . howbeit , s. augustine ( whether to confute or confirme that opinion judge you ) saith ; non est credendum , humanum corpus daemonum arte vel potestate in bestialia lineamenta converti posse : we may not beleeve that a mans body may be altered into the lineaments of a beast by the devils art or power . item , bodin ●aith , that the reason why witches are most commonly turned into wolves , is ; because they usually eate children , as wolves eate cattle . item , that the cause why other are truly turned into asses , is ; for that such have been desirous to understand the secrets of witches . why witches are turned into cats , he alledgeth no reason , and therefore ( to help him forth with that paraphrase ) i say , that witches are curst queanes , and many times scratch one another , or their neighbours by the faces , and therefore perchance are turned into cats . but i have put twenty of these witch-mongers to silence with this one question ; to wit , whether a witch that can turn a woman into a cat , &c. can also turn a cat into a woman ? chap. ii. absurd reasons brought by bodin , and such others , for confirmation of transformations . these examples and reasons might put us in doubt , that every asse , wolfe , or cat that we see , were a man , a woman , or a child . i marvel that no man useth this distinction in the definition of a man. but to what end should one dispute against these creations and recreations ; when bodin washeth away all our arguments with one word , confessing that none can create any thing but god ; acknowledging also the force of the canons , and imbracing the opinions of such divines , as write against him in this behalfe ? yea he doth now ( contrary to himself elsewhere ) affirme , that the devil cannot alter his form . and lo , this is his distinction , non essentialis forma ( id est ratio ) sed figura solum permutatur : the essentiall form ( to wit , reason ) is not changed , but the shape or figure . and thereby he proveth it easie enough to create men or beasts with life , so as they remain without reason . howbeit , i think it is an easier matter , to turn bodins reason into the reason of an asse , then his body into the shape of a sheep : which he saith is an easie matter ; because lots wife was turned into a stone by the devil . whereby he sheweth his grosse ignorance . as though god that commanded lot upon pain of death not to look back , who also destroyed the city of sodome at that instant , had not also turned her into a salt stone . and as though all this while god had been the devils drudge , to go about this businesse all the night before , and when a miracle should be wrought , the devil must be fain to do it himself . item , he affirmeth , that these kind of transfigurations are more common with them in the west parts of the world , then with us here in the east . howbeit , this note is given withall ; that that is meant of the second persons , and not of the first : to wit , of the bewitched , and not of the witches . for they can transforme themselves in every part of the world , whether it be east , west , north or south . marry he saith , that spirits and devils vex men most in the north-countries , as norway , finland , &c. and in the westerne islands , as in the west india : but among the heathen specially , and wheresoever christ is not preached . and that is true , though not in so foolish , grosse , and corporall a sense as bodin taketh it . one notable instance of a witches cunning in this behalfe touched by bodin in the chapter aforesaid , i thought good in this place to repeat : he taketh it out of m. mal. which tale was delivered to sprenger by a knight of the rhodes , being of the order of s. iones at jerusalem and it followeth thus . chap. iii. of a man turned into an asse , and returned again into a man by one of bodins witches : s. augustines opinion thereof . it happened in the city of salamin , in the kingdome of cyprus ( wherein is a good haven ) that a ship loaden with merchandize stayed there for a short space . in the meane time many of the souldiers and ma●riners went to shoar , to provide fresh victuals . among which number a certain english man , being a sturdy young fellow , went to a womans house , a little way out of the city , and not farre from the sea side , to see whether she had any egs to sell. who perceiving him to be a lustie young fellow , a stranger , and far from his countrey ( so as upon the losse of him there would be the lesse misse or inquiry ) she considered with her self how to destroy him ; and willed him to stay there a while , whilest she went to fetch a few egs for him . but she tarryed long , so as the young man called unto her , desiring her to make haste : for he told her that the tide would be spent , and by that meanes his ship would be gone , and leave him behind . howbeit after some detracting of time , she brought him a few egs , willing him to return to her , if his ship were gone when he came . the young fellow returned towards his ship : but before he went abroad , he would needs eate an egge or twain to satisfie his hunger , and within short space he became dumb and out of his wits , as he afterwards said . when he would have entered into the ship , the marriners be● him back with a cudgell , saying ; what a murren lacks the asse ? wh●●ther the devill will this asse ? the asse or young man , i cannot tell by which name i should tea●m him , being many times repelled , and understanding their words that called him asse , considering that he could speak never a word , and yet could understand every body ; he thought that he was bewitched by the woman , at whose house he was . and therefore when by no meanes he could get into the boate , but was driven to tarry and see her departure ; being also beaten from place to place , as an asse : he remembred the witches words , and the words of his own fellowes that called him asse , and returned to the witches house , in whose service he remained by the space of three yeares , doing nothing vvith his hands all that vvhile , but carried such burthens as she layed on his back ; having onely this comfort , that although he vvere reputed an asse among strangers and beasts , yet that both this vvitch , and all other vvitches knevv him to be a man. after three yeares vvere passed over , in a morning betimes he went to tovvne before his dame ; vvho upon some occasion , of like to make vvater , stayed a little behind . in the meane time being neer to a church ; he heard a little saccaring bell ring to the elevation of a morrow masse , and not daring to go into the church , least he should have been beaten and driven out with cudgels , in great devotion he fell down in the church-yard , upon the knees of his hinder-legs , and did lift his forefeet over his head , as the priest doth hold the sacrament at the elevation . which prodigious sight when certaine merchants of genua espyed , and with wonder beheld ; anon commeth the witch with a cudgell in her hand , beating forth the asse . and because , as it hath been said , such kinds of witchcrafts are very usuall in those parts , the merchants aforesaid made such meanes as both the asse and the witch vvere attached by the judge . and she being examined and set upon the rack , confessed the vvhole matter , and promised that if she might have liberty to go home , she vvould restore him to his old shape : and being dismissed , she did accordingly . so as notvvithstanding they apprehended her againe ; and burned her : and the young man returned into his countrey vvith a joyfull and merry heart . upon the advantage of this story m. mal. bodin , and the residue of the vvitchmongers triumph ; and specially because s. augustine subscribeth thereunto ; or at the least to the very like . which i must confesse i find too common in his books , insomuch as i judge them rather to be foisted in by some fond papist or witchmonger , than so learned a mans doings . the best is , that he himselfe is no eye-witnesse to any of those his tales ; but speaketh onely by report ; wherein he uttereth these words , to wit , that it were a point of great incivility , &c. to discredit ▪ so many and so certaine reports . and in that respect he justifieth the corporall transfigurations of vlysses his mates , through the witch-craft of circes : and that foolish fable of praestantius his father , who , he saith , did eat provender and hay among other horses , being himselfe turned into an horse . yea he veryfieth the starkest ly that ever was invented , of the two alewives that used to transforme all their guests into horses , and to sell them away at markets and faires . and therefore i say with cardanus that how much augustine saith he hath seen with his eyes , so much i am content to beleeve . howbeit s. agustine concludeth against bodin . for he affirmeth these tra●ssustrutiations to be but fantastical , and that they are not according to the verity ; but according to the appearance . and yet i cannot allow of such appearances made by witches , or yet by devils ▪ for i find no such power given by god to any creature . and i would wit of s. augustine , where they became , whom bodins transformed wolve● devoured but ? ô quam credula mens hominis , & erectae fabulis aures ! good lord ! how light of credit is the wavering mind of man ! how unto tales and lies his eares attentive all they can ▪ generall councels , and the popes canons , which bodin so regardeth do condemne and pronounce his opinions in this behalfe to be absurd ; and the residue of witchmongers , with himselfe in the number , to be worse than infidels . and these are the very words of the canons , which else-where i have more largely repeated ; whosoever beleeveth , th●● any creature can be made or changed into better or worse , or transformed into any other shape , or into any other similitude , by any other th●● by god himselfe the creator of all things , without all doubt is an infidel and worse than a pagan . and there withall this reason is rendred , to wi●● because they attribute that to a creature , which onely belongeth to god the creator of all things . chap. iv. a summary of the former fable , with a refutation thereof , after 〈◊〉 examination of the same . concerning the verity or probability of his enterlude , betwixt bod●● m. mal. the witch , the asse , the masse , the merchants , the inquis●●tors , the tormentors , &c. first i wonder at the miracle of transubstantiation ; secondly at the impudency of bodin and iames sprenger , for affirming so grosse a ly , devised belike by the knight of the rhodes , to make a foole of sprenger , and an asse of bodin ; thirdly , that the asse had no more wit than to kneele downe and hold up his forefeet to a peece of starch of flowre , which neither would , nor could , nor did helpe him , fourthly ▪ that the masse not reform that which the witch transformed ; fiftly , that the merchants , the inquisitors , and the tormentors , could nor either severally or jointly do it , but referre the matter to the witches courtes●● and good pleasure . but where was the young mans own shape all these three yeares , wherein he was made an asse ? it is a certaine and a generall rule , that two substantiall formes cannot be in one subject simul & semel , both at once which is confessed by themselves . the forme of the beast occupied some place in the air , and so i think should the forme of a man do also . for to bring the body of a man , without feeling , into such a thine airy nature , as that it can neither be seen nor felt , it may well be unlikely , but it is very impossible ; for the air is inconstant , and continueth not in one place . so as this airy creature would soon be carried into another region ; as else where i have largely proved . but indeed our bodies are visible , sensitive , and passive , and are indued with many other excellent properties , vvhich all the devills in hell are not able to alter ; neither can one haire of our head perish , or fall away , or be transformed , without the speciall providence of god almighty . but to proceed unto the probability of this story . what luck was it , that this young fellow of england , landing so lately in those parts , and that old woman of cyprus , being both of so base a condition , should both understand one anothers communication ; england and cyprus being so many hundred miles distant , and their languages so farre differing ? i am sure in these daies : wherein trafficke is more used , and learning in more price ; few young or old mariners in this realme can either speake or understand the language spoken at salamin in cyprus , which is a kind of greek ; and as few old women there can speake our language . but bodin will say , you heare , that at the inquisitors commandement , and through the tormentors correction , she promised to restore him to his own shape : and so she did , as being thereunto compelled . i answer , that as the whole story is an impious fable ; so this assertion is false , and disagree●ble to their own doctrine , which maintaineth , that the witch doth nothing but by the permission and leave of god. for if she could do or undo such a thing at her own pleasure , or at the commandement of the inquisitors , or for fear of the tormentors , or for love of the party , or for remorse of conscience : then is it not either by the extraordinary leave , nor yet by the like direction of god ; except you will make him a con●ederate with old witches . i for my part wonder most , how they can ●urne and tosse a mans body so , and make it smaller and greater , to wit , like a mouse , or like an asse , &c. and the man all this while to feel no paine . and i am not alone in this maze : for danaeus a speciall maintainer of their follyes saith , that although augustine and apuleius do write very credible of these matters ; yet will he never beleeve , that witches can change men into other formes ; as asses , apes , wolves , bears , mice , &c. chap. v. that the body of a man cannot be turned into the body of a beast by a witch , is proved by strong reasons , scriptures , and authorities . but was this man an asse all this while ? or was this asse a man ? bodin saith ( his reason onely reserved ) he was truly transubstantiated into an asse ; so as there must be no part of a man , but reason remaining in this asse . ●nd yet hermes trismegistus thinketh he hath good authority and reason 〈◊〉 say ; aliud corpus quam humanum non capere animam humanam ; nec fas esse in corpus animae ratione carentis animam rationalem corruere ; that is : an humane soule cannot receive any other than an humane body , nor yet can light into a body that wanteth reason of mind . but s. iames saith ; the body without the spirit is dead . and surely , when the soul is departed from the body , the life of man is dissolved : and therefore 〈◊〉 wished to be dissolved , when he would have been with christ. the body of man is subject to divers kinds of agues , sicknesses , and infirmities , whereunto an asses body is not inclined : and mans body must be fed with bread , &c. and not with hay . bodins asse-headed man must either eat hay or nothing : as appeareth in the story . mans body also is subject unto death , and hath his daies numbred . if this fellow had died in the mean time , as his hour might have been come , for any thing the devils , the witch , or bodin knew ; i marvell then what would have become of this asse , or how the witch could have restored him to shape , or whether he should have risen at the day of judgement in an asses body and shape . for paul saith , that that very body which is sowne and buried a naturall body is raised a spirituall body . the life of jesus is made manifest in our ●●rall flesh , and not in the flesh of an asse . god hath endued every man and every thing with his proper nature substance , forme , qualities , and gifts , and directeth their wayes . ● for the waies of an asse , he taketh no such care : howbeit , they have so their properties and substance severall to themselves . for there is 〈◊〉 flesh ( saith paul ) of men , another flesh of beasts , another of fishes , 〈◊〉 other of birds . and therefore it is absolutely against the ordinance 〈◊〉 god ( who hath made me a man ) that i should fly like a bird , or 〈◊〉 like a fish , or creep like a worme , or become an asse in shape : 〈◊〉 much as if god would give me leave , i cannot do it ; for it were con●ry to his own order and decree , and to the constitution of any body which he hath made . yea the spirits themselves have their lawes and limits prescribed , beyond the which they cannot passe one haires breadth ; otherwise god should be contrary to himselfe : which is farre from him . n●●●ther is gods omnipotency hereby qualified , but the devils impotency manifested , who hath none other power , but that which god from 〈◊〉 beginning hath appointed unto him , consonant to his nature and substance . he may well be restrained from his power and will , but beyond the●● he cannot passe , as being gods minister , no further but in that which hath from the beginning enabled him to do : which is , that he being spirit , may with gods leave and ordinance viciate and corrupt the 〈◊〉 and will of man ; wherein he is very diligent . what a beastly assertion is it , that a man , whom god hath made according to his own similitude and likenesse , should be by a witch turn into a beast ? what an impiety is it to affirme , that an asses body is 〈◊〉 temple of the holy ghost ? or an asse to be the child of god , and 〈◊〉 to be his father , as it is said of man ? which paul to the corinthia● divinely confuteth , who saith , that our bodies are the members of christ. in the which we are to glorifie god , for the body is for the lord. 〈◊〉 the lord is for the body . surely he meaneth not for an asses body , by this time i hope appeareth : in such wise as bodin may go hide him 〈◊〉 shame ; especially when he shall understand , that even into these our bodies , which god hath framed after his own likenesse , he hath also breathed that spirit , which bodin saith is now remaining within an asses body , which god hath so subjected in such servility under the foot of man ; of whom god is so mindfull , that he hath made him little lower than angels , yea than himselfe , and crowned him with glory and worship , and made him to have dominion over the works of his hands , as having put all things under his feet , all sheep and oxen , yea wolves , asses , and all other beasts of the field , the foules of the air , the fishes of the sea , &c. bodins poet , ovid , whose metamorphosis makes so much for him , saith to the overthrow of this phantasticall imagination : os homini sublime dedit , coelumque videre iussit , & erectos ad sydera tollere vultus , the effect of which verses in this ; the lord did set mans face so hie , that he the heavens might behold , and look up to the starry skie , to see his wonders manifold . now , if a witch or a devill can so alter the shape of a man , as contrarily to make him look down to hell , like a beast ; gods works should not only be defaced and disgraced , but his ordinance should be wonderfully ●tered , and thereby confounded . chap. vi. the witchmongers objections , concerning nabuchadnezzar answered , and their error concerning lycanthropia confuted . malleus maleficarum , bodin , and many other of them that maintain witchcraft , triumph upon the story of nabuchadnezzar as though circes had transformed him with her sorceries into an oxe , as she did others into swine , &c. i answer , that he was neither in body nor shape transformed at all , according to their grosse imagination ; as appeareth both by the plaine words of the text , and also by the opinions of the best interpreters thereof : but that he was , for his beastly government and conditions , throwne out of his kingdome and banished for a time , and driven to hide himselfe in the wildernesse , therein exile to lead his life in a●beastly sort , among beasts of the field , and foules of the air ( for by the way i tell you it appeareth by the text , that he was rather turned into the shape of a fowle than of a beast ) untill he rejecting his beastly conditions , was upon his repentance and amendment called home , and restored unto his kingdome . howbeit , this ( by their confession ) was neither devils nor witches doing ; but a miracle wrought by god , whom alone i acknowledge to be able to bring to passe such workes at his pleasure . wherein i would know what our witch-mongers have gained . i am not ignorant that some write , that after the death of nabuchadnezzar , his son evilmorodath gave his body to the ravens to be devoured , least afterwards his father should arise from death , who of a beast became a man againe . but this tale is meeter to have place in the cabalisticall art , to wit , among unwritten verities than here . to conclude , i say that the transformations , which these witchmongers do so rave and rage upon , is ( as all the learned sort of physitians affirme ) a disease proceeding partly from melancholy , whereby many suppose themselves to be wolves , or such ravening beasts . for lycanthropia is of the ancient physitians called lupina melancholia , or lupina insania . i. wierus declareth very learnedly , the cause , the circumstance , and the cure of this disease . i have written the more herein ; because hereby great princes and potentates , as well as poor women and innocents , have been de●amed and accounted among the number of witches . chap. vii . a speciall objection answered concerning transportations , with the consent of diverse writers thereupon . fhor the maintenance of witches transportations , they object the words of the gospell , where the devill is said to take up christ , and to set him on a pinnacle of the temple , and on a mountain , &c. which if he had done in manner and forme as they suppose , it followeth not therefore that witches could do the like ; nor yet that the devil would do it for them at their pleasure ; for they know not their thoughts , neither can otherwise communicate with them . but i answer , that if it were so grossely to be understood , as they imagine it , yet should it make nothing to their purpose . for i hope they will not say , that christ had made any ointemnts or entred into any league with the devil , & by vertue thereof was transported from out of the wildernesse , unto the top of the temple of jerusalem ; or that the devill could have masteries over his body , vvhose soul he could never lay hold upon ; especially when he might ( with a beck of his finger ) have called unto him , and have had the assistance of many legions of angels . neither ( as i thinke ) will they presume to make christ partaker of the devils purpose and sinne in that behalfe . if they say ; this was an action wrought by the speciall providence of god , and by his appointment , that the scripture might be fulfilled , then what gain our witchmongers by this place ; first , for that they may not produce a particular example to prove so generall an argument . and againe , if it were by gods speciall providence and appointment ; then why should it not be done by the hand of god , as it was in the story of iob ? or if it were gods speciall purpose and pleasure , that there should be so extraordinary a matter brought to passe by the hand of the devill ; could not god have given to the wicked angell extraordinary power , and cloathed him with extraordinary shape ; whereby he might be made an instrument able to accomplish that matter , as he did to his angell that carried abacuck to daniell , and to them that he sent to destroy sodome ? but you shall understand , that this was done in a vision , and not in verity of action . so as they have a very cold pull of this place , which is the speciall peece of scripture alledged of them for their transportations . heare therefore that calvine saith in his commentary upon that place , in these words ; the question is , whether christ were carried aloft indeed , or whether it were but in a vision ? many affirme very obstinately , that his body was truely and really as they say taken up : because they think it too great an indignity for christ to be made subject to satans illusions . but this objection is easily washed away . for it is no absurdity to grant all this to be wrought through gods permission , or christs voluntary subjection : so long as we yeeld not to think that he suffered these temptations inwardly , that is to say , in mind or soul. and that which is afterwards set down by the evangelist , where the devill shewed him all the kingdoms of the world , and the glory of the same , and that to be done ( as it is said in luke ) in the twinkling of an eye , doth more agree with a vision than with a reall action . so farre are the very words of calvin . which differ not one syllable nor five words from that which i had written herein , before i looked for his opinion in the matter . and this ▪ i hope will be sufficient to overthrow the assertions of them that lay the ground of their transportations and flying in the air hereupon . he that will say , that these words ; to wit , that christ was taken up , &c. can hardly be applied to a vision , let him turne to the prophesie of ezechiel and see the selfe same words used in a vision : saving that where christ is said to be taken up by the devill , ezechiel is taken up , and lifted up , and carried by the spirit of god , and yet in a vision . but they have lesse reason that build upon this sandy rock , the supernaturall frame of transubstantiation ; as almost all our witching writers do . for sprenger and institor say , that the devill in the liknesse of a falcon caught him up ; danaeus saith , it was in the similitude of a man ; others say , of an angell painted with wings ; others , invisible : ergo the devill can take ( say they ) what shape he list . but though some may cavil upon the devills transforming of himselfe ; yet , that either devill or witch can transforme or transubstantiate others , there is no tittle nor colour in the scriptures to helpe them . if there were authority for it , and that it were . past all peradventure , lo , what an easie matter it is to resubstantiate an asse into a man. for bodin saith upon the word of apuleius , that if the asse eat new roses , anise , or bay-leaves out of spring-water , it will presently returne him into a man. which thing sprenger saith may be done , by washing the asse in fair water : yea he sheweth an instance , where , by drinking of water an asse was turned into a man. chap. viii . the witch-mongers objection concerning the history of ioh answered . these witch-mongers , for lack of better arguments , do many times object io● against me ; although there be never a word in that story which either maketh for them , or against me : insomuch as there is not the name of a witch mentioned in the whole book . but ( i pray you ) what witchmonger now seeing one so afflicted as iob , would not say he were bewitched , as iob never saith ? for first there came a messenger unto him , and said ; thy oxen were plowing , and thy asses were feeding in their places , and the sabeans came violently and took them ; yea they have slain thy servants with the edge of the sword ; but i onely am escaped to tell thee . and whilest he was yet speaking , another came , and said ; the fire of god is fallen from the heaven , and hath burnt up thy sheep and thy servants , and devoured them ; but i onely am escaped to tell thee . and whilest he was yet speaking , another came , and said , the chaldeans set out their bands , and fell upon thy camels , and have taken them , and have slain thy servants with the edge of the sword ; but i onely am escaped alone to tell thee . and whilest he was yet speaking , came another , and said ; thy sonnes and thy daughters were eating and drinking wine in their elder brothers house , and behold there came a great wind from beyond the wildernesse , and smote the four corners of the house , which fell upon thy children , and they are dead ; and i onely am escaped alone to tell thee . besides all this , he was smitten with biles , from the sole of his foot to the crown of his head . if any man in these daies called iob should be by the appoinment or hand of god thus handled , as this job was ; i warrant you that all the old women in the country would be called coran nobis : warrants would be sent out on every side , publike and private inquiry made what old women lately resorted to iobs house , or to any of those places , where these misfortunes fell . if any poor old woman had chanced within two or three months to have borrowed a courtesie of seasing , or to have fetcht from thence a pot of milke , or had she require● some almes , and not obtained it at iobs hand ; there had been argument enough to have brought her to confusion : and to be more certain to have the right witch apprehended , figures must have been cast , the sive and sheares must have been set on worke ; yea rather than the witch should escape , a conjurer must have earned a little money , a circle must have been made , and a devill raised to tell the truth : mother bungy must have been gon unto , and after she had learned her name , whom iob 〈◊〉 suspected , she would have confirmed the suspicion with atificiall accus●●tions ; in the end , some woman or other must have been hanged for it . but as iob said ; dominus dedit : so said he not ; diabolus vel lami● , 〈◊〉 dominus abstulit . which agreeth with the tenor of the text , where 〈◊〉 is written , that the devill at every of iobs afflictions desired god to 〈◊〉 his hand upon him . insomuch as iob imputed no part of his calamity unto devils , witches , nor yet unto conjurers , or their inchantments ; a● we have learned now to do . neither sinned he , or did god any wrong when he laid it to his charge : but we dishonour god greatly , when we attribute either the power or propriety of god the creator unto ● creature . calvine saith ; we derogate much from gods glory and omnipotency , when we say he doth but give satan leave to do it : which is ( saith he ) 〈◊〉 mocke gods justice ; and so fond an assertion , that if asses could speak they would speak more wisely than so . for a temporall judge saith not to the hangman ; i give thee leave to hang this offender , but commandeth him to do it . but the maintainers of witches omnipotency , say ; do you not see how really and palpably the devill tempted and plagued iob ? i answer first , that there is no corporall or visible devill named nor seen in any part of that circumstance ; secondly , that it was the hand of god that did it : thirdly , that as there is no community between the person of a witch , and the person of a devill , so was there not any conference or practise between them in this case . and as touching the communication betwixt god and the devill , behold what calvine saith , writing or rather preaching of purpose upon that place , whereupon they think they have so great advantage ; when satan is said to appear before god , it is not done in some place certaine , but the scripture speaketh so to apply it selfe to our rudenesse . certainly the devill in this and such like cases is an instrument to worke gods will , and not his own ; and therefore it is an ignorant and an ungodly saying ( as calvine judgeth it ) to affirme , that god doth but permit and suffer the devill : for if satan were so at his own liberty ( saith he ) we should be overwhelmed at a sudden . and doubtlesse , if he had power to hurt the body , there were no way to resist : for he would come invisibly upon us , and knock us on the heads ; yea he would watch the best and dispatch them , whilest they were about some wicked act . if they say ; god commandeth him , no body impugneth them , but that god should give him leave , i say with calvine , that the devill is not in such favour with god , as to obtaine any such request at his hands . and whereas by our witch-mongers opinions and arguments , the witch procureth the devill , and the devill asketh leave of god to plague whom the witch is disposed : there is not ( as i have said ) any such corporall communication between the devill and a witch , as witch-mongers imagine . neither is god moved at all at satans sute , who hath no such favour or grace with him , as to obtaine any thing at his hands . but m. mal. and his friends deny , that there were any witches in iobs time : yea the witchm-ongers are content to say , that there were none found to exercise this are in christs time , from his birth to his death , even by the space of thirty three years . if there had been any ( say they ) should have been there spoken of . as touching the authority of the book of iob , there is no question but that it is very canonicall and authentike . howbeit , many writers , both of the jews and others , are of opinion , that moses was the author of this book ; and that he did set it as a looking glasse before the people : to the intent the children of abraham ( of whose race he himselfe came ) might know , that god shewed favour to others that were not of the same line , and be ashamed of their wickednesse : seeing an uncircumcised painime had so well demeaned himselfe . upon which argument calvine ( though he had written upon the same ) saith , that forsomuch as it is uncertaine , whether it were res gesta or exempli gratia , we must leave it in suspense . neverthelesse ( saith he ) let us take that which is out of all doubt ; namely , that the holy ghost hath indited the book , to the end that the jews should know that god hath had a people alwaies to serve him throughout the world , even of such as were no jews , not segregated from other nations . howbeit , i for my part deny not the verity of the story ; though indeed i must confesse , that i think there was no such corporall interlude between god , the devill , and iob , as they imagine : neither any such to all presence and communication as the witch-mongers conceive and maintaine , who are so grosse herein , that they do not onely beleeve but publish so palpable absurdities concerning such reall actions betwi●● the devill and man , as a wise man would be ashamed to read , but much more to credit : as that s. dunst●n lead the devill about the house by the nose with a pair of pinsors or tongs , and made him ●ore so lowd , 〈◊〉 the place rung thereof , &c. with a thousand the like fables , without which neither the art of popery nor of witchcraft could stand . but you may see more of this matter elsewhere , where in few words ( which i thought good here to omit , least i should seem to use too many repetitions ) i answer effectually to their cavils about this place . chap. ix . what severall sorts of witches are mentioned in the scriptures , and how the word witch is there applied . but what sorts of witches soever m. mal. or bodin say there are ; 〈◊〉 spake onely of four kinds of impious coseners or witches ( whereof 〈◊〉 witch-mongers old women which dance with the fairies , &c. are none ▪ the first were praestigiatores pharaonis , which ( as ●ll divines , both ●●●brews and others conclude ) were but coseners and jugglers , deceiving the kings eyes with illusions and sleights , and making false things to appear as true : which neverthelesse our witches cannot do . the ●●●cond is mecasapha , which is she that destroyeth with poison . the 〈◊〉 are such as use sundry kinds of divinations , and hereunto pertaine 〈◊〉 words , kasam , onen , ob , idoni . the fourth is habar , to wit : when magicians , or rather such , as would be reputed cunning therein , 〈◊〉 certain secret words , wherein is thought to be great efficacy . these are all coseners and abusers of the people in their severall kind●● but because they are all termed of our translators by the name of witch in the bible : thefore the lies of m. mal and bodin , and all our old 〈◊〉 tales are applied unto these names , and easily beleeved of the common people , who have never hitherto been instructed in the understanding 〈◊〉 these words . in which respect , i will ( by gods grace ) shew you ( co●●cerning the signification of them ) the opinion of the most learned in o●● age ; specially of iohannes wierus ; who though he himselfe were similarly learned in the tongues , yet for his satisfication and full resolution in the same , he sent for the judgement of andr●us massius , the most ●●●mous hebrician in the world , and had it in such sense and order , as i me●●● to set down unto you . and yet i give you this note by the way , the witch-craft or inchantment is diversly taken in the scriptures ; sometime● nothing tending to such end as it is commonly thought to do . for ●● samuel , . . it is all one with rebellion . iesabel for her idolatrous 〈◊〉 is called a witch . also in the new testament , even s. paul saith the galathians are bewitched , because they were seduced and lead from the true understanding of the scriptures . item sometimes it is taken in good part ; as the magicians that came to worship and offer to christ ; and also where daniel is said to be an inchanter , yea a principall inchanter : which title being given him in divers places of that story ; he never seemeth to refuse or dislike ; but rather intreateth for the pardon and qualification of the rigor towards other inchanters , which were meer coseners indeed : as appeareth in the second chapter of daniel , where you may see that the king espyed their fetches . sometimes such are called conjurers , as being but rogues , and lewd people , would use the name of jesus to worke miracles , whereby , though they being faithlesse could work nothing ; yet is their practise condemned by the name of conjuration . sometimes jugglers are called witches . sometimes also they are called sorcerers , that impugne the gospell of christ , and seduce others with violent perswasions . sometimes a murtherer with poison is called a witch . sometimes they are so termed by the very signification of their names ; as elima● , which signifieth a sorcerer . sometimes because they study curious and vaine arts . sometimes it is taken for wounding or grieving of the heart . yea the very word magus , which is latine for a magician , is translated a witch ; and yet it was heretofore alwaies taken in the good part . and at this day it is indifferent to say in the english tongue ; she is a witch , or , she is a wise woman . sometimes observers of dreames , sometimes sooth sayers , sometimes the observers of the flying of fowle● , of the meeting of todes , the falling of salt , &c. are called witches . sometimes he or she is called a witch , that take upon them either for gaine or glory , to do miracles ; and yet can do nothing . sometimes they are called witches in common speech that are old , lame , curst , or melancholike , as a nick-name . but as for our old women , that are said to hurt children with their eyes or lambs with their lookes , or that pull down the moon out of heaven , or make so foolish a bargain , or do such homage to the devill ; you shall not read in the bible of any such witches , or of any such actions imputed to them . the sixt book . chap. i. the exposition of this hebrew word chasaph , wherein is answer●● the objection contained in exodus . to wit : thou shalt not 〈◊〉 a witch to live , and of simon magus , acts. ▪ chasaph , being an hebrew word , is latined venefi●●● and is in english , poisoning , or witch-craft ; if you will so have it . the hebrew sentence written in exodus . is by the . interpreters translated thus in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in latine is , veneficos ( sive ) veneficas non retinebitis in vita , in english● you shall nor suffer any poisoners , or ( as it is translated● witches to live . the which sentence iosephus an hebrew borne , and man of great estimation , learning and fame , interpreteth in this 〈◊〉 let none of the children of israel have any poyson that is deadly , or pr●●pared to any hurtfull use . if any be apprehended with such stuffe , let 〈◊〉 be put to death , and suffer that which he meant to do to them , for wh●● he prepared it . the rabbins exposition agreeth herewithall . lex cor●●● differeth not from this sense , to wit , that he must suffer death ; which other maketh , selleth , or hath any poison to the intent to kill any 〈◊〉 this word is found in these places following : exodus . deut. . ●● sam . . dan. . . c●r . . . esay . . . malach. . . ierem. . mich. . . nab. . . bis . howbeit , in all our english translations , chasaph translated , witch-craft . and because i will avoid prolixity and contention both at once , i 〈◊〉 admit that veneficae were such witches , as with their poisons did 〈◊〉 hurt among the children of israel ; and i will not deny that there 〈◊〉 such untill this day , bewitching men , and making them beleeve , 〈◊〉 by vertue of words , and certaine ceremonies , they bring to 〈◊〉 such mischiefs , and intoxications , as they indeed accomplish by poiso●● and this abuse in cosenage of people , together with the taking of go●● name in vaine , in many places of the scripture is reproved , especial●● by the name of witch-craft , even where no poysons are . according 〈◊〉 the sense which s. paul used to the galathians in these words , where ●● sheweth plainly , that the true signification of witch-craft is cosenage ; ye foolish galathians ( saith he ) who hath bewitched you ? to wit , cosened or abused you , making you beleeve a thing which is neither so 〈◊〉 so . whereby he meaneth not to ask of them , who hath with charme● &c. or with poysons deprived them of their health , life , cattle , or chil●dren , &c. bu● who hath abused or cosened them , to make them belee●● lies . this phrase is alsoused by job . . but that we may be througly resolved of the true meaning of this phrase used by paul , gal. . let us examined the description of a notable witch called simon magus , made by s. luke . there was ( saith he ) in the city of samaria , a certain man called simon which used witch-craft , and bewitched the people of samaria , saying that he himselfe was some great man. i demand , in what other thing here do we see any witch-craft , than that he abused the people , making them beleeve he could worke miracles , whereas in truth he could do no such thing ; as manifestly may appear in the . and . verses of the same chapter : where he wondered at the miracles wrought by the apostles , and would have purchased with money the power of the holy ghost to work wonders . it will be said , the people had reason to beleeve him , because it is written , that he of long time had bewitched them with sorceries but let the bewitched galathians be a warning both to the bewitched samaritans , and to all other that are cosened or bewitched through false doctrine , or legierdemaine ; least while they attend to such fables and lies , they be brought into ignorance , and so in time be led with them away from god. and finally , let us all abandon such witches and coseners , as with simon magus set themselves in the place of god , boasting that they can do miracles , expound dreames , foretell things to come , raise the dead , &c. which are the workes of the holy ghost , who onely searcheth the heart and reines , and onely worketh great wonders , which are now stayed and acomplished in christ , in whom who so steadfastly beleeveth shall not need to be by such meanes resolved or confirmed in his doctrine and gospell . and as for the unfaithfull , they shall have none other miracle shewed unto them , but the signe of ionas the prophet . and therefore i say , whatsoever they be that with simon magus take upon them to work such wonders , by sooth-saying , sorcery , or witch-craft , are but liers , deceivers , and coseners , according to syrachs saying ; sorcerie , witch-craft , sooth-saying , and dreames , are but vanity , and the law shall be fulfilled without such lies . god commanded the people , that they should not regard them that wrought with spirits , nor sooth-sayers : for the estimation that was attributed unto them , offended god. chap. ii. the place of deuteronomie expounded , whrein are recited all kind of witches ; also their opinions confuted , which hold that they can worke such miracles as are imputed unto them . the greatest & most common objection is , that if there were not some , which could worke such miraculous or supernaturall fears , by themselves , or by their devils , it should not have been said ; let none be found among you , that maketh his sonne or his daughter to go through the fire , of that useth witch craft , or is a regarder of times , or a marker of the flying of fowles , or a sorcerer , or a charmer , or that counselleth with spirits , or a sooth-sayer , or that asketh counsell of the dead , or ( as some translate it ) that raiseth the dead . but as there is no one place in the scripture that saith they can worke miracles , so it shall be easie to prove , that these were all coseners , every one abusing the people in his severall kind ; and are accursed of god. not that they can do all such things indeed , as there is expressed ; but for that they take upon them to be the mighty power of god , and to do that which is the onely wo●● of him , seducing the people , and blaspheming the name of god , when will not give his glory to any creature , being himselfe the king of glory and omnipotency . first i aske , what miracle was wrought by their passing through the fire ? truly it cannot be proved that any effect followed ; but that the people were bewitched , to suppose their sinnes to be purged thereby ; 〈◊〉 the spaniards think of scourging and whipping themselves . so as gods power was imputed to that action , and so forbidden as an idolatrous sorcery . what wonders worketh the regarder of times ? what other devil dealeth he withall , than with the spirit of superstition ? doth he not deceive himselfe and others , and therefore is worthily condemned for 〈◊〉 witch ? what spirit useth he , which marketh the flying of fowles ? neverthelesse , he is here condemned as a practiser of witch-craft ; because he coseneth the people , and taketh upon him to be a prophet ; impi●●●ly referring gods certaine ordinances to the flittering fethers and 〈◊〉 wayes of a bird ? the like effects produceth sorcery , charming consultation with spirits , sooth-saying , and consulting with the dead 〈◊〉 every of the which gods power is obscured , his glory defaced , and 〈◊〉 commandement infringed . and to prove that these sooth-sayers and witches are but lying 〈◊〉 and coseners ; note these words pronounced by god himselfe , even 〈◊〉 the selfe same place to the children of israel . although the gentiles 〈◊〉 themselves to be abused , so as they give eare to these sorcerers , 〈◊〉 he would not suffer them so , but would raise them a prophet , who shou●● speak the truth . as if he should say ; the other are but lying and co●●●sening mates , deceitfull and undermining merchants , whose abuses i 〈◊〉 make known to my people . and that every one may be resolved herein let the last sentence of this precept be well weighed ; to wit , let 〈◊〉 be found among you , that asketh counsell of , or raiseth the dead . first you know the soules of the righteous are in the hands of god , 〈◊〉 resting with lazarus in abrahams bosome , do sleepe in jesus christ ▪ and from that sleepe , man shall not be raised , till the heavens be 〈◊〉 more : according to this of david ; wilt thou shew wonders amo●● the dead ? nay , the lord saith , the living shall not be taught by th● dead , but by the living . as for the unrighteous , they are in hell , when is no redemption ; neither is there any passage from heaven to earth , 〈◊〉 by god and his angels . as touching the resurrection and restauration 〈◊〉 body , read iohn . and you shall manifestly see , that it is the only worke of the father , who hath given the power thereof to the 〈◊〉 and to none other , &c. dominus percu●ie , & ipse modetur : ego acoid●● & ego vivefaciam . and in many other places it is written , that god saveth life and being to all . although plato , with his master socrates , the chief pillars of these vanities , say , th●● one pamphilus was called up and of hell , who when he earne among the people , told many incredible tales concerning infernall actions . but herein i take up the proverbs amicus plato , amicus socrates , sed major amica veritas . so as this last precept , or last part thereof , extending to that which neither can be done by witch nor devill , may well expound the other parts and points thereof . for it is not meant hereby , that they can do such things indeed ; but that they make men beleeve they do them , and thereby cosen the people , and take upon them the office of god , and therewithall also blaspheme his holy name , and take it in vain ; as by the words of charmes and conjurations doth appear , which you shall see , if you look into these words habar and idoni . in like manner i say you may see , that by the prohibition of divination by augurie , and of sooth-sayings , &c. who are witches , and can indeed do nothing but ly and cosen the people , the law of god condemneth them not , for that they can worke miracles , but because they say they can do that which pertaineth to god , and for cosenage , &c. concerning other points of witch-craft contained therein , and because some cannot otherwise be satisfied , i will alledge under one sentence , he decretals , the mind of s. augustine , the councell aurelian , and the determination of paris , to wit : who so observeth , or giveth heed unto sooth-sayings , divinations , witch-craft , &c. or doth give credit to any such he renounceth christianity , and shall be counted a pagan , and an enemy to god ; yea and he erreth both in faith and philosophy . and the reason is therewithall expressed in the canon , to wit ; because hereby is attributed to a creature , that which pertaineth to god onely and alone . so as , under this one sentence ( thou shalt not suffer a poisoner or a witch to live ) is forbibden both murther and witch-craft ; and the murther consisting in poison ; the witch-craft in cosenage or blaspehmy . chap. iii. that women have used poisoning in all ages more than men , and of the inconvenience of poisoning . as women in all ages have been counted most apt to conceive witch-craft , and the devils speciall instruments therein , and the onely or chiefe practisers thereof : so also it appeareth , that they have been the first inventers , and the greatest practisers of poysoning , and more naturally addicted and given thereunto than men : according to the saying of quintilian ; latrocinium facilius in viro , veneficium in foemina credam . from whom plinie differeth nothing in opinion , when he saith , scienti●m foeminarum in veneficiis praevalere . to be short , augustine , livie , va●erius , diodorus , and many other agree , that women were the first inventers and practisers of the art of poisoning . as for the rest of their cunning in what estimation it was had , may appear by these verses of horace , wherein he doth not onely declare the vanity of witch-craft , but also expoundeth the other words , wherewithall we are now in hand . somnie , terrores mugicos , miracula , sagas , nocturnos lemures ; portentaque thessala rider : these dreames and terrors magicall , these miracles and witches , night-walking sprites , or thessal bugs , esteem them not two rushes . here horace ( you see ) contemneth as ridiculous , all our witches turning : marry herein he comprehendeth not their poisoning art , which hereby he onely seemed to think hurtfull . pythagoras and democri●●● give us the names of a great many magicall herbes and stones , whereas now , both the vertue , and the things themselves also are unknown : 〈◊〉 marmaritin , whereby spirits might be raised : archimedon , which would make one bewray in his sleep , all the secrets in his heart . adincan●i●● calicia , mevais , chirocineta , &c. which had all their severall vertues or rather poisons . but all these now are worne out of knowledge : mary in their stead we have hogs-turd and chervil , as the onely thing wherby our witches work miracles . truly this poisoning art called veneficium , of all others is most ab●●minable ; as whereby murthers may be committed , where no suspition may be gathered , nor any resistance can be made ; the strong cannot avoid the weak , the wise cannot prevent the foolish , the godly cannot 〈◊〉 preserved from the hands of the wicked ; children may hereby kill the parents , the servant the master , the wife her husband , so privily , 〈◊〉 unevitably , and so incurably , that of all other it hath been thought 〈◊〉 most odious kind of murther ; according to the saying of ovid. — non bospes ab hospite tutus , non socer à genero , fratrum quoque gratia rara est : imminet exitio vir conjugis , illa mariti , lurida terribiles miscent aconita novercae , filius ante diem patrios inquirit in annos . the travelling guest opprest doth stand in danger of his host , the host eke of his guest : the father of his son-in-law , yea rare is seen to rest 'twixt brethren love and amity , and kindnesse void of strife ; the husband seeks the goodwifes death , and his again the wife . ungentle stepdames grizly poi - son temper and do give : the son too soon doth aske how long his father is to live . the monk that poisoned king iohn , was a tight veneficus ; to● both a witch and a murtherer : for he killed the king with poison , 〈◊〉 perswade the people with lies , that he had done a good and a meritorious act ; and doubtlesse , many were so bewitched , as they thought he did very well therein . antonius sabellicus writeth of a horrible poisoning murther , commited by women at rome , where were executed ( after due conjunction , . women at one time ; besides . women of that consort , who were poison with that poisoned which they had prepared for others . chap. iiii. of divers poisoning practises , otherwise called veneficia , committed in italy genua , millen , wittenberge , alse how they were discovered and executed . another practise , not unlike to that mentioned in the former chapter , was done in cassalis at salassia in italie , anno . where . veneficae or witches being of one confederacy , renewed a plague which was then almost ceased , besmeering with an ointment and a pouder , the posts and doors of mens houses ; so as thereby whole families were poisoned : and of that stuffe they had prepared above . crocks for that purpose . herewithall they conveied inheritances as it pleased them , till at length they killed the brother and onely sonne of one necus ( as lightly none died in the house but the masters and their children ) which was much noted ; and therewithal that one androgina haunted the houses , specially of them that died : and she being suspected , apprehended , and examined , confessed the fact , conspiracy , and circumstance , as hath been shewed . the like villany was afterwards practised at genua , and execution was done upon the offenders . at millen there was another like attempt that took none effect . this art consisteth as well in poisoning of cattell as men : and that which is done by poisons unto cattell , towards their destruction , is as commonly attributed to witches charmes as the other . and i ●●ubt not , but some that would be thought cunning in incantations , and to do miracles , have experience in this behalfe . for it is written by divers authors , that if wolves dung be hidden in the mangers , racks , or else in the hedges about the pastures , where cattel go ( through the antipathy of the nature of the wolfe and other cattel ) all the beasts that savour the same do not only forbear to eat , but run about as though they were mad , or ( as they say ) bewitched . but wierus telleth a notable story of a veneficus , or destroyer of cattel , which i thought meet here to repeat . there was ( saith he ) in the dukedome of wittneberge , not farre from tubing , a butcher , anno . . that bargained with a towne for all their hides which were of sterven cattell , called in these parts morts . he with poison privily killed in great numbers , their bullocks , sheep , swine , &c. and by his bargain of the hides and ●allow he grew infinitely rich . and at last being suspected , was examined , confessed the matter and manner thereof , and was put to death with hot tongs , wherewith his flesh was pulled from his bones . we for our parts would have killed five poor women , before we would suspect 〈◊〉 rich butcher . chap. v. a great objection answered concerning this kinde of witchcraft called veneficium . it is objected , that if veneficium were comprehended under the title man-slaughter , it had been a vain repetition , and a disordered 〈◊〉 undertaken by moses te set forth a law against venefic●s severally . but 〈◊〉 might suffice to answer any reasonable christian , that such was the 〈◊〉 of the holy ghost , to institute a particular article hereof , as of a 〈◊〉 more odious , wicked and dangerous , then any other kinde of murther . but he that shall read the law of moses , or the testament of christ himself shall finde this kind of repetition and reiteration of the law most com●●● for as it is written , exod. . . thou shalt not grieve nor affect stranger , for thou wast a stranger in the land of aegypt : so are the 〈◊〉 words found repeated in levit. . . polling and shaving of heads 〈◊〉 beards is forbidden in duet , . which was before prohibited in . 〈◊〉 is written in exodus the . thou shalt not steal● and it is repeated 〈◊〉 leviticus . and in duet . . murther is generally forbidden in exodus and likewise in . and repeated in num. . but the aprest example that magick is forbidden in three severall places , to wit , once in 〈◊〉 . and twice in levit. . for the which a man might as well cavill● the holy ghost as for the other . chap. vi. in what kind of confection● that witch-craft , which is called ve●●ficium , consisteth : of love-caps , and the same confuted by p●e● ▪ as touching this kind of witch-craft , the principall part thereof ●●●sisteth in certain confections prepared by lewd people to proo●● love ; which indeed are meer poisons , bereaving some of the bene●● the braine , and so of the sense and understanding of the minde . and 〈◊〉 some it taketh away life , and that is more common then the other 〈◊〉 be called philtra , or pocula amato●●● , or venenosa , pocula or hippome●● which bad and blinde physitians rather practise , than witches or conj●●● &c. but of what value these bables are , towards the end why they 〈◊〉 provided , may appear by the opinions of poets themselves , from wh● was derived the estimation of that stuffe . and first you shall hear 〈◊〉 ovid saith , who wrote of the very art of love , and that so cunningly 〈◊〉 feelingly , that he is reputed the speciall doctor in that science . fallitur aemonias si quis decurrit ad artes , datque quod a teneri fronte revellet epui . non facient ut vivat amor meddeides berbae , mistaque cum magicis mersa venena sonis . phasius aesonidem , circe tenuisset vlyssem . si modo servari carmine posset amor : nec data profuerin● pallentia philtra puellis , philtra nocent animis , vimque furoris habent . who so doth run to haemon arts , i dub him for a dolt , and giveth that which he doth pluck from forehead of a colt . medeas herbs will not procure that love shall lasting live , nor steeped poison mixt with ma - gicke charmes the same can give . the witch medea had full fast held jason for her own . so had the grand witch circe too ulysses , if alone with charmes maintaind and kept might be the love of twain in one . no slibbersawees given to maides , to make them pale and wan , will helpe : such slibbersawces marre the minds of maide and man , and have in them a furious force of phrensie now and than . viderit aemoniae si quis mala pabula terra et magicas artes posse juvare putate . if any think that evill herbs in haemon land which be , or witch-craft able is to helpe , let him make proofe and se● . these verses precedent do shew , that ovid knew that those beggerly ●orceries might rather kill one , or make him starke mad , than do him ●ood towards the atteinment of his pleasure of love ; and therefore he ●iveth his counsell to them that are amorous in such hot manner , that either they must enjoy their love , or else needs dy ; saying . sit procul omne nefas , ut ameris amabilis est● . ●arre off be all unlawfull meanes , thou amiable be , ●oving i meane , that she with love may quit the love of thee . chap. vii . it is proved by more credible writers , that love-cups rather ingender death through venome , than love by art : and with what toies they destroy cattell , and procure love . but because there is no hold nor trust to these poets , who say and 〈◊〉 say , dallying with these causes ; so as indeed the wise may percei●● they have them in derision : let us see that other graver authors spe●● hereof . eusebius caesariensis writeth what the poet lucretius was killed with one of those lovers poisoned cups . hierome reporteth that one 〈◊〉 herewith killed her husband , whom she too much hated ; and 〈◊〉 killed hers , whom she too much loved calisthenes killed luciu's luciu the emperour with a love-pot , as plutarch and cornelius nepos 〈◊〉 pliny and iosephus report , that caesonia killed her husband caligula 〈◊〉 rio poculo with a lovers cup , which was indeed starke poison . aristo●●● saith , that all which is beleeved touching the efficacie of these matter lies and old wives tales . he that will read more arguments and hist●●● concerning these poisons , let him look in . wier de veneficiis . the toies , which are said to procure love , and are exhibited in 〈◊〉 poison loving cups , are these : the haire growing in the nerhern 〈◊〉 part of a wolves taile , a wolves yard , a little fish called remora , the 〈◊〉 of a cat , of a newt , or of a lizzard : the bone of a green frog , the 〈◊〉 thereof being consumed with pismiers or ants ; the left bone where●● gendreth ( as they say ) love ▪ the bone on the right side , hate . also said , that a frogs bones , the flesh being eaten off round about with whereof some will swim , and some will sinke : those that sinke , b●● hanged up with a white linnen cloth , ingender love , but if a man touched therewith , hate is bred thereby . another experiment is thereof with young swallowes , whereof one brood or nest being taken and 〈◊〉 in a crock under the ground , till they be starved up ; they that be 〈◊〉 open mouthed , serve to engender love ; they whose mouths are shut , 〈◊〉 to procure hate . besides these , many other follies there be to this purp●●● proposed to the simple ; as namely , the garments of the dead , 〈◊〉 that burne before a dead corps , and needles wherewith dead bodies sowne or sockt into their sheets : and diverse other things , which the reverence of the reader , and in respect of the uncleane speech to used in the description thereof , i omit ; which ( if you read diosco●●● or diverse other learned physitians ) you may see at large . in the me●●● while , he that desireth to see more experiments concerning this mat●●● let him read leonardus vairus de fascino , now this present year ●● newly published ; wherein ( with an incestuous mouth ) he affirmeth da●●ly , that christ and his apostles were venefici ; very fondly prosecuting 〈◊〉 argument , and with as much popish folly as may be ; labouring to 〈◊〉 it lawfull to charme and inchant vermine , &c. chap. viii . iohn bodin triumphing against iohn wier is overtaken with false greek and false interpretation thereof . monsieur bodin triumpheth over doctor wier herein , pronouncing a heavy sentence upon him ; because he referreth this word to poison . but he reigneth or rather rideth over him , much more for speaking false greek ; affirming that he calleth veneficos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is as true as the rest of his reports and fables of witches miracles contained in his book of devilish devises . for in truth he hath no such word , but saith they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereas he should have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true accent being omitted , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being enterpoled , which should have been left out . which is nothing to the substance of the matter , but must needs be the printers fault . but bodin reasoneth in this wise ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes put for magos or praestigiatores ● ergo in the translation of the septuaginta , it is so to be taken . wherein he manifesteth his bad logick , more then the others ill greek . for it is well known to the learned in this tongue , that the usual and proper signification of this word , with all its derivations and compounds doth signifie veneficos , poisoners by medicine . which when it is most usual and proper , why should the translators take it in a signification lesse usual , and nothing proper ? thus therefore he reasoneth and concludeth with his new-found logick , and old found greek ; sometimes it signifieth so , though unproperly , or rather metaphorically : ergo in that place it is so to be taken , when another fitter word might have been used . which argument being vain , agreeth well with his other vain actions . the septuaginta had been very destitute of words , found for this purpose . but if no proper word could have been found where they have occasion to speak of witchcraft in their translations , they use magian , maggagian , &c. and therefore belike they see some difference betwixt them and the other , and knew some cause that moved them to use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , veneficium . the seventh book . chap. i. of the hebrew word ob , what it signifieth , where it is found , of p●●●thonisses called ventriloquae , who they be , and what their practi●●● are experience and examples thereof shewed . this word ob , is translated pytho , or pythonicus spirit●●● deut. isay. . sam. . reg. . &c. sometime , though unproperly , magus , as sam. . 〈◊〉 ob signifieth most properly a bottle and is used in 〈◊〉 place , because the pythonists spake hollow ; as in the bottome of their bellies , whereby they are aptly in l●tin called ventriloqui : of which sort was elizabeth ●●●ton , the holy maid of kent , &c. these are such as take upon them 〈◊〉 give oracles , to tell where things lost are become , and finally to ●ppeach others of mischiefs , which they themselves most commonly 〈◊〉 brought to passe . whereby many times they overthrow the good 〈◊〉 of honest women , and of such others of their neighbours , with whom they are displeased . for trial hereof , letting passe a hundred coseni●● that i could recite at this time , i will begin with a true story of a 〈◊〉 practising her diabolical witch craft , and ventriloquie an. . at w●●●well in kent , within six miles where i dwell , taken and noted by 〈◊〉 ministers and preachers of gods word , four substantial yeomen , and th●● women of good fame and reputation , whose names are after written . mildred , the base daughter of alice norrington , and now servant 〈◊〉 william sponer of westwell in the county of kent , being of the age of seventeen years , was possessed with satan in the night and day aforesaid . about two of the clock in the afternoone of the same day , there came in the same sponers house roger newman minister of westwell , iohn brainford minister of kinington , with others , whose names are underwritten , who made their praiers unto god , to assist them in that needfull case ; and then commanded satan in the name of the eternall god , and of his son jesus christ , to speak with such a voice as they might understand , and to declare from whence he came . but he would not speak , but rosed and cried mightily . and though we did command him many times , in the name of god , and of his son jesus christ , and in his mighty power 〈◊〉 speak ; yet he would not : untill he had gone through all his delaies , a roring , crying , striving , and guashing of teeth ; and otherwhile with mowing , and other terrible countenances , and was so strong in the maid , that four men could scarce hold her down . and this continued by the space almost of two hours . so sometimes , we charged him earnestly to spake , and againe praying unto god that he would assist us , at the last he spake , but very strangely ; and that was thus ▪ he comes , he comes● and that oftentimes he repeated ; and he goes , he goes . and then we charged him to tell us who sent him . and he said , i lay in her way like a log , and i made her runne like fire , but i could not hurt her . and why so , said we ? because god kept her , said he . when camest thou to her , said we ? to night in her bed , said he . then we charged him as before , to tell what he was , and who sent him , and what his name was . at the first he said , the devil , the devil . then we charged him as before . then he rored and cried as before , and spake terrible words ; i will kill her , i will kill her ; i will teare her in peeces , i will teare her in peeces . we said , thou shalt not hurt her . he said , i will kill you all . we said , thou shalt hurt none of us all . then we charged him as before . then he said , you will give me no rest . we said , thou shalt have none here , for thou must have no rest within the servants of god : but tell us in the name of god what thou art , and who sent thee ? then he said he would tear her in peeces . we said , thou shalt not hurt her . then he said again he would kill us all . we said again , thou shalt hurt none of us all , for we are the servants of god. and we charged him as before . and he said again , will you give me no rest ? we said , thou shalt have none here , neither shalt thou rest in her , for thou hast no right in her , sith jesus christ hath redeemed her with his bloud , and she belongeth to him ; and therefore tell us thy name and who sent thee ? he said his name was satan . we said , who sent thee ? he said , old alice , old alice . which old alice , said we ? old alice , said he . where dwelleth she , said we ? in westwell street , said he . we said , how long hast thou been with her ? these twenty years , said he . we asked him where she did keep him ? in two bottels , said he . where be they , said we ? in the backside of her house , said he . in what place , said we ? under the wall , said he . where is the other ? in kenington . in what place , said we ? in the ground , said he . then we asked him , what she did give him . he said , her will , her will. what did she bid thee do , said we ? he said , kill her maid . wherefore did she bid thee kill her , said we ? because she did not love her , said he . we said ; how long is it ago , since she sent thee to her ? more then a year , said he . where was that , said we ? at her masters , said he . which masters , said we ? at her master brainfords at kinington , said he . how oft wert thou there , said we ? many times , said he . where first , said we ? in the garden , said he : where the second time ? in the hall : where the third time ? in her bed : where the fourth time ? in the field : where the fift time ? in the court : where the sixt time ? in the water , where i cast her into the mote : where the seventh time ? in her bed . we asked him again , where else ? he said , in westwell . where there , said we ? in the vicarige , said he . where there ? in the loft . how camest thou to her , said we ? in the likenesse of two birds , said he . who sent thee to that place , said we ? old alice , said he . what other spirits werewith thee there , said we ? my servant , said he . what is his name said we ? he said , little devill . what is thy name , said we ? satan , said he ? what doth old alice call thee , said we ? partner , said he . what doth she give thee , said we ? her will , said he . how many hast thou killed for her , said we ? three , said he . who are they , said we ? a man and his child , said he . what were their names , said we ? the childs name was edward said he : what more then edward , said we ? edward ager , said he . what was the mans name , said we ? richard said he . what more , said we ? richard ager , said he . where dwelt the man and the child , said we ? at dig at dig , said he . this richard ager of dig , was a gentleman of fourty pounds land by the year , a very honest man , but would often 〈◊〉 he was bewitched , and languished long before he died . whom else 〈◊〉 thou killed for her , said we ? woltons wife said he . where did she dwel ? in westwell said he . what else hast thou done for her said we ? what she would have me , said he . what is that said we ? to fetch 〈◊〉 meat , drink , and corn , said he . where hadst thou it said we ? in e●e●● house , said he . name the houses , said we ? at p●tmans , at farmes , a● millens , at fullers , and in every house . after this we commanded 〈◊〉 in the name of jesus christ to depart from her , and never to trouble her any more , nor any man else . then he said he would go , he would go : but he went not . then we commanded him as before with some more word● . then he said , i go , i go ; and so he departed . then said the maid , he is gone , lord have mercy upon me , for he would have killed me . and then we kneeled down and gave god thanks with the maiden ; prayed that god would keep her from satans power , and assist her with his grace . and noting this in a piece of paper , we departed . satans voice did difer much from the maids voice , and all that he spake , was in his o●● name . subscribed thus : witnesses to this , that heard and saw this whole matter , as followeth : roger newman , vicar of westwell . iohn brainford , vicar of kenington . thomas tailor . henry tailors wife . iohn tailor . thomas frenchbornes wife . william spooner . iohn frenchborne , and his wife . chap. ii. how the lewd practise of the pythonist of westwell came to light , and by whom she was examined ; and that all her diabolicall speech 〈◊〉 but ventriloquie and plain cousenage , which is proved by her ow● confession . it is written , that in the latter daies there shall be shewed strange illusions , &c. in so much as ( if it were possible ) the very elect 〈◊〉 be deceived : howbeit , saint paul saith , they shall be lying and false wonders . neverthelesse this sentence , and such like , have been often laid in my dish , & are urged by diverse writers , to approve the miraculous working of witches , whereof i will treat more largely in another place . howbeit , by the way i must confesse , that i take that sentence to be spoken of antichrist , to wit , the pope : who miraculously , contrary to nature , philosophy , and all divinity , being of birth and calling base , in learning grosse ; in valure , beauty , or activity most commonly a very lubber , hath placed himselfe in the most lofty and delicate seat , putting almost all christian princes heads not only under his girdle , but under his foot , &c. surely , the tragedy of this pythonist is not inferior to a thousand stories , which will hardly be blotted out of the memorie and credit either of the common people , or else of the learned . how hardly will this story suffer discredit , having testimony of such authority ? how could mother alice , scape condemnation and hanging , being arraigned upon this evidence : when a poor woman hath been cast away , upon a cosening oracle or rather a false lie , devised by feats the juggler , through the maliciou●●nstigation of some of her adversaries ? but how cunningly soever this last cited certificat be penned , or what shew soever it carrieth of truth and plain dealing , there may be found contained therein matter enough to detect the cosening knavery thereof ; and yet diverse have been deeply deceived therewith , and can hardly be removed from the credit thereof , and without great disdain cannot endure to hear the reproofe thereof . and know you this by the way , that heretofore robin good-fellow , and hob-gobblin were as terrible , and also as credible to the people , as hags and witches be now : and in time to come , a witch will be as much derided & contemned , and as plainly perceived , as the illusion and knavery of robin good-fellow . and in truth , ●hey that maintain walking spirits , with their transformation , &c. have no reason to deny robin good-fellow , upon whome there have gone ●s many and as credible tales , as upon witches ; saving that it hath not pleased the translators of the bible , to call spirits , by the name of robin good-fellow , as they have termed diviners , sooth-sayers , poisoners , and coseners by the name of witches . but to make short worke with the confutation of this bastardly queanes enterprise , and cosenage , you shall understand , that upon the ●ruite of her divinity and miraculous trances , she was convented before m. thomas worton of bocton mather be , a man of great worship and wisdome , and for deciding and ordering of matters in this commonwealth , of rare and singular dexterity ; through whose discreet handling of the matter , with the assistance and aid of m. george darrell esquire , being also a right good and discreet justice of the same limit , the fraud was ●ound , the cosenage confessed , and she received condigne punishment . neither was her confession wonne , according to the forme of the spanish ●nquisition ; to wit , through extremity of tortures , nor yet by guile or ●attery , nor by presumptions ; but through wise and perfect triall of e●ery circumstance the illusion was manifectly disclosed : nor so ( i say ) as witches are commonly convinced and condemned ; to wit , through malicious accusations , by guesses , presumptions , and extorted confessions contrary to sense and possibilitie , and for such actions as they can shew in trial nor example before the wise , either by direct or indirect meanes but after due triall she shewed her feats , illusions , and trances , with the residue of all her miraculous works , in the presence of divers gentlemen and gentlewomen of great worship and credit , at bocton malherbe , 〈◊〉 the house of the said m. wotton . now compare this wench with the witch of endor , and you shall see that both the cosenages may be 〈◊〉 by one art . chap. iii. bodins stuffe concerning the pythonist of endor , with a true story of counterfeit dutchman . upon the like tales doth bodin build his doctrine , calling them atho●● that will not beleeve him , adding to this kind of witch-craft , 〈◊〉 miraculous works of divers maidens , that would spue pins , clowts , 〈◊〉 as one agnes brigs , and rachel pinder of london did , till the miracle were detected , and they set to open penance . others he citeth 〈◊〉 that sort , the which were bound by devils with garters , or some 〈◊〉 like stuffe to posts , &c. with knots that could not be undone , which an aegyptians juggling or cosening seat . and of such foolish lies 〈◊〉 with bawdy , tales , his whole book consisteth : wherein i warrant 〈◊〉 there are no fewer then two hundred fables , and as many impossibility . and as these two wenches , with the maiden of westwell , were dete●● of cosenage ; so likewise a dutchman at maidstone long after he h●● complished such knaveries , to the astonishment of a great number 〈◊〉 good men , was revealed to be a cosening knave ; although his 〈◊〉 were imprinted and published at london : anno . with this 〈◊〉 before the book , as followeth . a very wonderfull and strange miracle of god shewed upon a dutchman the age of . years , which was possessed of ten devils , and was by gods mighty providence dispossessed of them again , the . of ianuary last past . . unto this the major of maidston , with divers of his brethren sob●●bed , chiefly by the perswasion of nicasius vander sceure , the ●●●nister of the dutch church there , iohn stikelbow , whom ( as it is there said ) god made the instrument to cast out the devils , and four other credible persons of the dutch church . the history is so strange , and so cunningly performed , that had not his knavery afterwards brought him into suspicion , he should have gone away unsuspected of this fraud . a great many other such miracles have been lately printed , whereof divers have been bewraied : all the residue doubtlesse , if triall had been made , would have been found like unto these . but some are more finely handled than othersome . some have more advantage by the simplicity of the audience , some by the majesty and countenance of the confederates : as namely , that cosening of the holy maid of kent . some escape utterly unsuspected , some are prevented by death ; so as that way their examination is untaken . some are weakly examined : but the most part are so reverenced , as they which suspect them , are rather called to their answers , than the others . chap. iiii. of the great oracle of apollo the pythonist , and how men of all sorts have been deceived , and that even the apostles have mistaken the nature of spirits , with an unanswerable argument , that spirits can take no shapes . with this kind of witch-craft , apollo and his oracles abused and cosened the whole world : which idol was so famous , that i need not stand long in the description thereof . the princes and monarchs of the earth reposed no small confidence therein : the priests , which lived thereupon , were so cunning , as they also overtook almost all the godly and learned men of that age , partly with their doubtfull answers ; as that which was made unto pyrrhus , in these words , aio te aeacida roma●os vincere posse , and to croesus his ambassadours in these words , si croesus armae persis inferat , magnum imperium evertet ; and otherwise thus , croesus halin penetrans , magnam subvertet opum vim : or thus , croesus perdet halin , transgressus plurima regna , &c. partly through confederacy , whereby they knew mens errands ere they came , and partly by cunning , as promising victory upon the sacrificing of some person of such account , as victory should rather be neglected , than the murther accomplished and if it were , yet should there be such conditions annexed thereunto , as alwayes remained unto them a starting hole , and matter enough to cavil upon ; as that the party sacrificed must be a virgin , no bastard , &c. furthermore , of two things onely proposed , and where yea or nay onely doth answer the question , it is an even lay , that an idiot shall conjecture right . so as , if things fell out contrary , the fault was alwayes in the interpreter , and not in the oracle or the prophet . but what marvel ( i say ) though the multitude and common people have been abused herein ; since lawiers , philosophers , physitians , astronomers , divines , general councels , and princes have with great negligence and ignorance been deceived and seduced hereby , as swallowing up and devouring an inveterate opinion , received of their elders , without due examination of the circumstance ? howbeit , the godly and learned fathers ( as it appeareth ) have alwaies had a speciall care and respect , that they attributed not unto god such devilish devices ; but referred them to him , who indeed is the invent●r and author , though not the personal executioner , in manner and for●● as they supposed : so as the matter of faith was not thereby by them is peached . but who can assure himselfe not to be deceived in mat●●● concerning spirits , when the apostles themselves were so farre from knowing them , as even after the resurrection of christ , having heard h●● preach and expound the scriptures , all his life time , they shewed themselves not onely ignorant therein , but also to have misconceived there . did not the apostles thomas think that christ himself had been a spirit until christ told him plainly , that a spirit was no such creature , as h●● flesh and bones , the which ( he said ) thomas might see to be in h●● . and for the further certifying and satisfying of his mind , he commended unto him his hands to be seen , and his tides to be felt . thomas , 〈◊〉 answer be true that some make hereunto , to wit , that spirits take form and shapes of bodies at their pleasure , might have answered christ , 〈◊〉 remaining unsatisfied might have said ; oh sir , what do you tell me 〈◊〉 spirits have no flesh and bones ? why , they can take shapes and fore and so perchance have you done . which argument all the witch-mon 〈…〉 in the world shall never be able to answer . some of them that maintain the creation , the transformation , transportation , and transubstantiation of witches ; object that spirits not palpable , though visible ; and answer the place by me before 〈◊〉 so as the feeling and not the seeing should satisfie thomas . but he shall well weigh the text and the circumstances thereof , shall perceive , 〈◊〉 the fault of thomas his incredulity was secondly bewraied , and conde●●ed , in that he would not trust his own eyes , nor the view taken by 〈◊〉 fellow-apostles , who might have been thought too credulous in this 〈◊〉 if spirits could take shapes at their pleasure . jesus saith to him ▪ cause thou hast seen ( and not , because thou hast felt ) thou beleevest 〈◊〉 he saith ; blessed are they that beleeve and see not ( and not , they 〈◊〉 beleeve and feele not . ) whereby he noteth that our corporal eyes 〈◊〉 discerne betwixt a spirit and a naturall body ; reproving him , 〈◊〉 he so much relied upon his externall senses , in cases where faith 〈◊〉 have prevailed ; and here , in a matter of faith revealed in the word , 〈◊〉 not credit the miracle which was exhibited unto him in most naturall 〈◊〉 sensible sort . howbeit , erastus saith , and so doth hyperius , hemingius , danaeus , 〈…〉 bodin , &c. that evil spirits eat , drink , and keep company with 〈◊〉 and that they can take palpable formes of bodies , producing example thereof , to wit : spectrum germanicum seu augustanum , and the 〈◊〉 whose feet lot washed ; as though because god can indue his messe 〈…〉 with bodies at his pleasure , therefore the devil and every spirit can 〈◊〉 the like . how the eleven apostles were in this case deceived , appear●●● in luk. . and in mark. , as also in matth. . where the apostles a●● disciples were all deceived , taking christ to be a spirit , when he walked on the sea . and why might not they be deceived herein , as vvell as in that they thought christ had spoken of a temporal kingdome , when he preached of the kingdome of heaven ? which thing they also much misconceived ; as likewise when he did bid them beware of the leaven of the pharisees , they understood that he spake of material bread . chap. v. why apollo was called pytho , whereof those witches were called pythonists : gregory his letter to the devil . but to return to our oracle of apollo at delphos , who was called pytho , for that apollo slue a serpent so called , whereof the pythonists take their name : i pray you consider well of this tale , which i will truely rehearse out of the ecclesiastical history , written by eusebius , wherein you shall see the absurdity of the opinion , the cosenages of these oracles , and the deceived mind or vaine opinion of so great a doctor bewraied and deciphered altogether as followeth . gregory neocaesariensis in his journy and way to passe over the alpes , came to the temple of apollo : where apollo's priest living richly upon the revenues and benefit proceeding from that idoll , did give great intertainment unto gregory , and made him good chear . but after gregory was gone , apollo waxed dumbe , so as the priest's gaines decaied : for the idol growing into contempt , the pilgrimage ceased . the spirit taking compassion upon the priest's case , and upon his grief of mind in this behalfe , appeared unto him , and told him flatly , that his late guest gregory was the cause of all his misery . for ( saith the devil ) he hath banished me , so that i cannot returne without a speciall license or pasport from him . it was no need to bid the priest make haste ; for immediately he took post horses , and galloped after gregory , till at length he overtook him , and then expostulated with him for this discourtesie proffered in recompence of his good cheare ; and said , that if he would not be so good unto him , as to write his letter to the devil in his behalfe , he should be utterly undone . to be short , his importunity was such , that he obtained gregory his letter to the devill , who wrote unto him in manner and forme following , word for word : permitto tibi redire in locum ●uum , & agere quae consuevisti ; which is in english ; i am content thou returne into thy place , and do as thou wast wont . immediately upon the receipt of this letter , the idol spake as before . and here is to be noted , that as well in this , as in the execution of all their other oracles and cosenages , the answers were never given ex tempore , or in that day wherein the question was demanded ; because forsooth they expected a vision ( as they said ) to be given the night following , whereby the cosenage might the more easily be wrought . chap. vi. apollo , who was call● pytho , compared to the roe of grace : gregories letter to the devil confuted . what need many words to confute this fable ? for if gregory 〈◊〉 been an honest man , he would never have willingly 〈◊〉 that the people should have been further cosened with such alying spirit● if he had been halfe so holy as eusebius maketh him , he would not are consented or yeelded to so lewd a request of the priest , nor have write such an impious letter , no not though good might have come there●● . and therefore as well by the impossibility and folly conteined therein , of the impiety ( whereof i dare excuse gregory ) you may perceive it to 〈◊〉 a ly . me thinks they which still maintain that the devil made answer the idol of apollo , &c. may have sufficient perswasion to revoke their ●●roneous opinions : in that it appeareth in record , that such men were skilful in augurie , did take upon them to give oracles at delph●● the place of apollo : of which number tisanius the sonne of 〈◊〉 was one . but vain is the answer of idols . our rood of grace , with 〈◊〉 helpe of little s. rumbal , was not inferior to the idol of apollo : for 〈◊〉 could not work eternall miracles , but manifest the internall thought● the heart , i beleeve with more lively shew , both of humanity and 〈◊〉 of divinity , than the other . as if you read m. lamberts book of 〈◊〉 perambulation of kent , it shall partly appear . but if you talke 〈◊〉 them that have been beholders thereof , you will be satisfied herein ▪ 〈◊〉 yet in the blind time of popery , no man might under pain of dama●● on , nor without danger of death , suspect the fraud . nay , what 〈◊〉 will yet confesse they were idols , though the wiers that made their ●●gogle , the pins that fastened them to the postes to make them seem 〈◊〉 , were seen and burnt together with the images themselves the knavery of the priests bewraied , and every circumstance thereof detected and manifested ? chap. vii . how divers great clerkes and good authors have been abused in the matter of spirits through false reports , and by meanes of their ●●dulity have published lies , which are confuted by aristotle and scriptures . plutarch , livy , and valerius maximus , with many other grave ●●●thors , being abused with false reports , write that in times past be●● spake , and that images could have spoken and wept , and did let 〈◊〉 drops of blood , yea and could walke from place to place : which th● say was done by procuration of spirits . but i rather think with aristole , that it was brought to passe hominum & sacerdotum deceptionibus , to wit , by the cosening art of crafty knaves and priests . and therefore let us follow esaies advise , who saith ; when they shall say unto you , enquire of them that have a spirit of divination , and at the soothsayers , which whisper and m●mble in your eares to deceive you , &c. enquire at your own god , &c. and so let us do . and here you see they are such as runne into corners , and cosen the people with lies , &c. for if they could do as they say , they could not aptly be called liers , neither need they to go into corners to whisper &c. chap. viii . of the witch of endor , & whether she accomplished the raising of samuel truly , or by deceipt : the opinion of some divines hereupon . the woman of endor is comprised under this word ob : for she is called pythonissa . it is written in sam. chap. . that she raised up samuel from death , and the other words of the text are strongly placed , to inforce his very resurrection . the mind and opinion of jesus syrach evidently appeareth to be , that samuel in person was raised out from his grave , as if you read eccl. . , . you shall plainly perceive . howbeit he disputeth not there , whether the story be true or false , but only citeth certain verses of the book of samuel chap. . simply according to the letter , perswading manners and the imitation of our vertuous predecessors , and repeating the examples of diverse excellent men ; namely of samuel : even as the text it selfe urgeth the matter , according to the deceived minde and imagination of saul , and his servants . and therefore in truth , sirach spake there according to the opinion of saul , which so supposed● otherwise it is neither heresie nor treason to say he was deceived . he that weigheth well that place , and looketh into it advisedly , shall ●ee that samuel was not raised from the dead ; but that it was an illusion or cosenage practised by the witch . for the soules of the righteous are in the hands of god : according to that which chrysostome saith ; soules in a certain place expecting judgement , and cannot remove from thence . neither is it gods will , that the living should be taught by the dead . which things are confirmed and approved by the example of lazarus and dives : where it appeareth according to deut. . that he will not have the living taught by the dead , but will have us stick to his word , wherein his will and testament is declared . indeed lyra and dionyfius incline greatly to the letter . and lyra saith , that as when balaam would have raised a devil , god interposed himselfe : so did he in this case bring up samuel , when the witch would have raised her devil . which is a probable interpretation . but yet they dare not stand to that opinion , least they should impeach s. augustines credit , who , they confesse , remained in judgement and opinion , without contradiction of the church , that samuel was not raised . for he saith directly , that samuel himselfe was not called up . and indeed , if he were raised , it was either willingly , or per force : if it were willingly , his sinne had been equal with the witches . and peter martyr , me thinks , saith more to the purpose , in the words , to wit : this must have been done by gods good will , or a force of art magick : it could not be done by his good will , because he forbad it ; nor by art , because witches have no power over the godly . where it is answered by some , that the commandement was only to prohibit the jews to aske counsel of the dead , and so no fault in samuel to give counsel : we may as well excuse our neighbours wife , for consenting to our filthy desires , because it is onely written in the decalogue ; thou shalt not desire thy neighbours wife . but indeed samuel was directly forbidden to answer saul before he died : and therefore it was not like that god would appoint him , when he was dead , to do it . chap. ix . that samuel was not raised indeed , and how bodin and all pa●i●● dote herein , and that soules cannot be raised by witchcraft . furthermore , it is not likely that god would answer saul by dead s●●muel , when he would not answer him by living samuel : and most ●●●likely of all , that god would answer him by a devil , that denied 〈◊〉 by a prophet . that he was not brought up perforce ; the whole 〈◊〉 the scripture witnesseth , and proveth ; as also our own reason 〈◊〉 us to understand . for what quiet rest could the soules of the elect 〈◊〉 or possesse in abrahams bosome , if they were to be plucked from them at a witches call and commandement ? but so should the devil have 〈◊〉 in heaven , where he is unvvorthy to have any place himselfe , and then for e●● meete to command others . many other of the fathers are flatly against the raising up of samuel namely , tertullian in his book de anima . iustine martyr in explicat●● quae . . rabanus in epistolis ad bonos . abat . origen in historia de 〈◊〉 &c. some other dote exceedingly herein , as namely bodin , and all ●●●pists in general : also rabbi sedias hajas , and also all the hebrews , sa●●● r. david rimhi , vvhich is the best vvriter of all the rabbins : though●●●ver a good of them all . but bodin , in maintenance thereof , falleth 〈◊〉 many absurdities , proving by the small faults that saul had commi●●●● that he vvas an elect ; for the greatest matter , saith he , laid 〈◊〉 charge , is the reserving of the amalekits cattell , &c. he vvas 〈◊〉 elect , &c confirming his opinion vvith many ridiculous fables and vvith this argument , to vvit : his fault vvas too little to deserve damnation ; for paul vvould not have the incestuous man punished to sore , 〈◊〉 his soul might be saved . iustine martyr in another place vvas not only deceived in the actual raising up of samuels soul , but affirmed that all the souls of the prophets and just men are subject to the power of vvitche● ▪ and yet were the heathen much more fond herein , who ( as lactantius affirmeth ) boasted that they could call up the soules of the dead , and yet did think that their soules died with their bodies . whereby is to be seen , how alwayes the world hath been abused in the matters of witch-craft and conjuration . the necromancers affirme , that the spirit of any man may be called up , or recalled ( as they terme it ) before one year be past , after their departure from the body . which c. agrippa in his book de occulta philosophia saith , may be done by certain naturall forces and bonds . and therefore corpses in times past were accompanied and watched with lights , sprinkled with holy water , perfumed with incense , and purged with prayer all the while they were above ground : otherwise the serpent ( as the masters of the hebrews say ) would devoure them , as the food appointed him by god , gen. . alledging also this place ; we shall not all sleepe , but we shall be changed ; because many shall remaine for perpetuall meat to the serpent : whereupon riseth the contention between him and michael , concerning the body of moses ; wherein scripture is alledged . i confesse that augustine , and the residue of the doctors , that deny the raising of samuel , conclude , that the devil was fetcht up in his likenesse : from whose opinions ( with reverence ) i hope i may dissent . chap. x. that neither the devil nor samuel was raised , but that it was a meer cosenage , according to the guise of our pithonists . againe , if the devil appeared , and not samuel ; why is it said in eccl. that he slept ? for the devil neither sleepeth nor dieth . but in truth we may gather , that it was neither the devil in person , nor samuel : but a circumstance is here described , according to the deceived opinion and imagination of saul . howbeit augustine saith , that both these sides may easily be defended . but we shall not need to fetch an exposition so farre off : for indeed ( me thinks ) it is longe petita ; nor to descend so low as hell , to fetch up a devill to expound this place . for it is ridiculous ( as pompanacius saith ) to leave manifest things , and such as by natural reason may be proved , to seek unknown things , which by no likelihood can be conceived , nor tried by any rule of reason . but insomuch as we have liberty by s. augustines rule , in such places of scripture as seem to contain either contrariety or absurditie : to vary from the letter ; and to make a godly construction agreeable to the word ; let us confesse that samuel was not raised , for that were repugnant to the word , and see whether this illusion may not be contrived by the art and cunning of the woman , without any of these supernaturall devises , for i could cite a hundred papistical and cosening practises , as difficult as this and as cleanly handled . and it is to be surely thought , if it had been a devil , the text would have noted it in some place of the story : as it doth not . but bodin helpeth me exceedingly in this point , wherein he forsaketh , he saith , augustine , tertullian , and d. kimhi himselfe , who say it was the devill that was raised up , which , saith bodin , could not be ; 〈◊〉 that in the same communication between saul and samuel , the name of jehovah is five times repeated , of which name the devill cannot able the hearing . chap. xi . the objection of the witchmongers concerning this place fully answered , and what circumstances are to be considered for the understanding of this story , which is plainly opened from the beginning of the . chap. of the samuel , to the . verse . where such a supernatural miracle is wrought , no doubt it is a testimony of truth ; as peter martyr affirmeth . and in this case it should have been a witnesse of lies : for , saith he , a matter of such weight cannot be attributed unto the devil , but it is the mighty power of god that doth accomplish it . and if it lay in a witches power to call up ● de●vil , yet it lieth not in a witches power to worke such miracles : for god will not give his power and glory to any creature . to understand t●● place , we must diligently examine the circumstance thereof . it was wel● knowne , that saul , before he resorted to the witch , was in despaire of the mercies and goodnesse of god ; partly for that samuel told him long ●●●fore , that he should be overthrowne , and david should have his 〈◊〉 and partly because god before had refused to answer him , either by samuel when he lived , or by any other prophet , or by urim or thummim , ●● . and if you desire to see this matter discussed , i turne to the first of samuel the . chapter , and conferre my words therewith . saul seeing the host of the philistines come upon him , which 〈◊〉 could not be unknown to all the people , fainted , because he saw 〈◊〉 strength , and his own weaknesse , and specially that he was forsaken 〈◊〉 as being now strait of minde , desperate , and a very foole , he goes 〈◊〉 certaine of his servants , that saw in what taking he was , and asked them for a woman that had a familiar spirit , and they told him by and by the● there dwelt one at endor . by the way you shall understand , that both saul and his servants meant such a one as could by her spirit raise up samuel , or any other that was dead and buried . wherein you see they were deceived , though it were true , that she took upon her so to do . to 〈◊〉 use then served her familiar spirit , which you conceive she had , because sauls servants said so ? surely ; as they were deceived and abused in 〈◊〉 so doubtlesse were they in the rest , for to what purpose , i say , should 〈◊〉 familiar serve , if not for such intents as they reported , and she undertoo●● i think you will grant that sauls men never saw her familiar : for i never heard any yet of credit say , that he was so much in the witches favour , ●● to see her devil ; although indeed we read among the popish trumpe●● that s. cicilie had an angell to her familiar , and that she could shew ●● to whom she would , and that she might aske and have what she or her friend list : as appeareth in the lesson read in the popish church on saint cicilies day . well , i perceive the woman of endors spirit was a counterfeit , and kept belike in her closet at endor , or in the bottle , with mother alices devil at westwel , and are now bewraied and fled together to limbo patrum , &c. and though saul were bewitched and blinded in the matter ; yet doubtlesse a wise man would have perchance espied her knavery . me thinks saul was brought to this witch , much after the manner that doctor burcot was brought to feats , who sold master doctor a familiar , whereby he thought to have wrought miracles , or rather to have gained good store of money . this fellow by the name of feats was a jugler , by the name of hilles a witch or conjurer , everyway a cosener : his qualities and feats were to me and many other well knowne and detected . and yet the opinion conceived of him was most strange and wonderfull ; even with such and in such cases , as it grieveth me to think of ; specially because his knavery and cosenage reached to the shedding of innocent bloud . but now forsooth saul covereth himselfe with a net : and because he would not be knowne , he put on other garments . but to bring that matter to passe , he must have been cut shorter by the head and shoulders ; for by so much he was higher than any of the people . and therefore whatsoever face the crafty queane did set upon it , she knew him well enough . and for further proofe thereof , you may understand , that the princes of the jews were much conversant with the people . and it appeareth manifestly , that saul dwelt very neer to endor , so as she should the rather know him ; for in the evening he went from his lodging unto her house : neither should it seeme that she was gone to bed when he came . but because that may be uncertaine , you may see in the processe of the text , that in a peece of the night he went from his house to hers , and with much ado intreated her to consent to his request . she finished her conjuration , so as both sauls part , the witches part , and also samuels part was plaied : and after the solemnization thereof , a calfe was killed , a batch of bread baked , and a supper made ready and eaten up ; and after all this , he went home the same night : and had need so to do , for he had some businesse the next day . by these and many other circumstances it may be gathered , that she dissembled , in saying , she knew him not , and consequently counterfeited , and made a foole of him in all the rest . it appeareth there , that he , with a couple of his men , went to her by night , and said ; conjecture unto me by thy familiar spirit , and bring me up whom i shall name unto thee . the godly-learned know , that this was not in the power of the witch of endor , but in the god of heaven only to accomplish . howbeit , saul was bewitched so to suppose : and yet is he more simple that will be overtaken with the devises of our old witches , which are produced to resemble her . and why should we think , that god would rather permit the witch to raise samuel , than that dives could obt●ine lazarus to come out of abrahams bosome , upon more likely and more reasonable conditions ? well now doth this strumpet ( according to the guise of our cosening witches and conjurers ) make the matter strange unto saul , saying , that he came to her in a snare , &c. but witches seldome make this objection , saving when they mistrust that he which commeth to them will espie their jugling : for otherwise , where the witchmonger is simple and easie to be abused , the witch will be 〈◊〉 easie to be intreated , and nothing dangerous of her cunning ; as you see this witch was soon perswaded , notwithstanding that objection , because she perceived and saw that saul was afraid and out of his wits . and therefore she said unto him ; whom shall i raise up ? as though she could h●●e brought unto him abraham , isaac , or iacob ; who cannot hear ▪ us , therefore cannot rise at our call . for it is written ; look thou down from heaven and behold us , &c. as for abraham he is ignorant of us , and israel knoweth us not . chap. xii . the , , and . verses of samuel . expounded : wherein is shewed that saul was cosened and abused by the witch ; and 〈◊〉 samuel was not raised , is proved by the witches own talke . the manner and circumstance of their communication , or of her conjuration , is not verbatim set down and expressed in the text ; 〈◊〉 the effect thereof breefly touched : yet will i shew you the common order of their conjuration , and specially of hers at this time used . when saul had told her , that he would have samuel brought up to him , she departed from his presence into her closet , where doubtlesse she had her familiar ; to wit , some lewd crafty priest , and made saul stand at the 〈◊〉 like a fool ( as it were with his finger in a hole ) to hear the cosening answers ; but not to see the cosening handling thereof , and the counter●●●●ing of the matter . and so goeth she to worke , using ordinary words o● conjuration , of which there are sundry varieties and forms ( whereof i shal have occasion to repeat some in another place ) as you see the juglers ( which be inferior conjurors ) speak certain strange words of course , to lead away the eye from espying the manner of their conveyance , whilest they may induce the mind to conceive and suppose that he dealeth with spirits ; saying , hay , fortune furie , nunque credo , passe , passe , when come you s●●ra . 〈◊〉 belike after many such words spoken , she saith to her selfe ; lo now the matter is brought to passe , for i see wonderful things . so as saul hearing these words , longed to know all , and asked her what she saw . wherein you may know that saul saw nothing , but stood without like a mom●●● whilest she plaied her part in her closet : as may most evidently appear by the . verse of this chapter , where it is said ; then the woman came 〈◊〉 unto saul . howbeit , a little before she cunningly counterfeited that she saw samuel , and thereby knew it was saul that was come unto her . where●by all the world may perceive the cosening , and her dissimulation . for by that which hath been before said , 〈◊〉 must needs be that she knew him . and ( i pray you ) why should she not have suspected as well him to be 〈◊〉 before , when in expresse words he required her to bring unto him samuel , as now , when samuel appeared unto her ? well , to the question before proposed by saul , she answereth and 〈◊〉 that she saw angels or gods ascending up out of the earth . then 〈◊〉 she with her inchanting phrases and words , of course : so as ●●reby saul gathereth and supposeth that she hath raised a man. for otherwise his question dependeth not upon any thing before spoken . for then she hath said ; i saw angels ascending , &c. the next word he saith 〈◊〉 what fashion is he of ? which ( i say ) hangeth not upon her last ●xpressed words . and to this she answered not directly , that it was samuel , but that it was an old man lapped in a mantle : as though she ●●ew not him that was the most notorious man in israel , that had been ●er neighbour by the space of many years , and upon whom ( while he ●●ed ) every eye was fixed , and whom also she knew within lesse than a ma●ter of an hour before : as by whose meanes also she came acquainted with saul . read the text and see . but she describeth his personage , and the apparel which he did usually care when he lived : which if they were both buried together , were consumed and rotten , or devoured with wormes before that time . belike ●e had a new mantle made him in heaven : and yet they say tailors are ●●anty there ; for that their consciences are so large here . in this countrey , men give away their garments when they dy : if samuel had so done , ●● could not have borrowed it again : for of likelihood it would have been ●orne out in that space , except the donee had been a better husband than 〈◊〉 for the testator was dead ( as it is supposed ) two years before . chap. xiii . the residue of sam. . expounded : wherein is declared how cunningly this witch brought saul resolutely to beleeve that she raised samuel ; what words are used to color the cosenage , and how all might also be wrought by ventriloquie . now commeth in samuel to play his part : but i am perswaded it was performed in the person of the witch her selfe , or of her confederate . ●e saith to saul ; why hast thou disquieted me , to bring me up ? as though without guile or packing it had been samuel himselfe . saul answered that ●e was in great distresse : for the philistines made warre upon him . where●y the witch , or her confederate priest might easily conjecture that his ●eart failed , & direct the oracle or prophesie accordingly : especially under●●anding by his present talke , and also by former prophesies and doings ●●at were past , that god had forsaken him , and that his people were de●lining from him . for when ionathan ( a little before ) overthrew the ●hilistines , being thirty thousand chariots and six thousand horsemen ; saul could not assemble above six hundred souldiers . then said samuel ( which some suppose was satan , and as i think was ●●e witch , with a confederate ; for what need so farre fetches , as to fetch devil supernaturally out of hell , when the illusion may be here by naturall means deciphered ? and if you note the words well , you shall ●●●ceive the phrase not to come out of a spiritual mouth of a devil ; but 〈◊〉 a lying corporall tongue of a cosener , that careth neither for god no● 〈◊〉 devill : from whence issueth such advice and communication , as greatly 〈◊〉 greeth from satans nature and purpose . for thus ( i say ) the said 〈◊〉 speaketh : wherefore doest thou aske me , seeing the lord is gone 〈◊〉 thee , and is thine enemy ? even the lord hath done unto him as he 〈◊〉 by my hand : for the lord will rent thy kingdome out of thine hand , 〈◊〉 give it to thy neighbour david ; because thou obeyedst the voice of 〈◊〉 lord , &c. this ( i say ) is no phrase of a devil , but of a cosener , 〈◊〉 knew before what samuel had prophesied concerning sauls destru●●●●● . for it is the devils condition , to allure the people unto wickednesse , 〈◊〉 not in this sort to admonish● warne , and rebuke them for evil . an● 〈◊〉 popish writers confesse , that the devil would have been gone at the 〈◊〉 naming of god. if it be said , that it was at gods special commande●●●● and will , that samuel or the devil should be raised , to propound ●●●monition , to the profit of all posterity : i answer , that then he 〈…〉 have done it by some of his living prophets , and that satan 〈◊〉 been so fit an instrument for that purpose . after this falleth the 〈◊〉 ( i would say samuel ) into the vein of prophecying , and speake●● saul on this wise : the lord will rent thy kingdome out of thine 〈◊〉 and give it to thy neighbour david ; because th●u obeyedst not the 〈◊〉 of the lord , nor executedst his fierce wrath upon the amalekitesi 〈◊〉 fore hath the lord done this unto thee this day . moreover , the lord 〈◊〉 deliver thee into the hands of the philistines , and to morrow shalt tho● thy sonnes be with me , and the lord shall give the host of israel in●o 〈◊〉 hands of the philistines . what could samuel have said more ? me thinks the devil would have used another order , encouragin● 〈◊〉 rather than rebuking him for his evil . the devil is craftier than 〈◊〉 such an admonition to all posterities , as should be prejudici●● 〈◊〉 his kingdome , and also be void of all impiety . but so divine a sense maketh much for the maintenance of the witches credit , and to 〈◊〉 ●●●vancement of her gaines . howbeit , concerning the verity of this ●●●●phesie , there be many disputable questions : first , whether the 〈◊〉 were fought the next day ? secondly , whether all his sonnes were 〈◊〉 with him ? item , whether they went to heaven or hell together , a● 〈◊〉 with samuel , they must be in heaven , and being with 〈◊〉 they must be in hell . but although every part of this 〈◊〉 were false , as that all his sonnes were not slain ( ishhosheth 〈◊〉 and reigning in israel two years after sauls death ) and that the 〈…〉 not on the morrow , and that wicked saul , after that he had killed 〈◊〉 selfe , was not with good samuel ; yet this witch did give a shrewd 〈◊〉 to the sequel . which whether it were true or false , pertains 〈…〉 purpose ; and therefore i will 〈◊〉 it . but as ●ouching the 〈◊〉 them that say it was the devil , because that such things came to 〈◊〉 would ●ain know of them where they learn that devils foreknow 〈…〉 come ? if they say , he guesse●h onely upon probabilities , the wit●● may 〈◊〉 do the like . but here i may not forget the decrees , which conclude ▪ 〈◊〉 samuel appeared not unto saul ; but that the historiographer set fo● 〈◊〉 mind and samuels estate , and certain things which were said and seen , 〈◊〉 whether they were true or false : and further , that it were a 〈◊〉 offence for a man to beleeve the bare words of the story . and if 〈◊〉 exposition like you not , i can easily frame my selfe to the opinion of ●ne of great learning expounding this place , and that with great pro●●bility , in this sort ; to wit. that this pythonist being ventriloqua , that 〈◊〉 speaking as it were from the bottom of her belly , did cast her selfe ●●to a trance , and so abused saul , answering to saul in samuels name , in 〈◊〉 counterfeit hollow voice : as the wench of westwel spake , whose his●●ry i have rehearsed before at large , in page ▪ . and this is right ●●n●riloquie . chap. xiv . ●●inions of some learned men , that samuel was indeed raised , not by the witches art or power , but by the special miracle of god : that there are no such visions in these our dayes ; and that our witches cannot do the like . aias and sadajas write , that when the woman saw the miracle indeed , and more than she looked for , of wa● wont to do ; she be●n to cry out , that this was a vision indeed , and a true one , not done by 〈◊〉 art , but by the power of god. which exposition is farre more pro●●ble than our late writers judgements hereupon , and agreeth with the ●●position of diverse good divines . gelasius saith , it was the very spirit 〈◊〉 samuel : and where he suffered himselfe to be worshipped , it was but 〈◊〉 civil salutation and courtesie ; and that god did interpose samuel , as he did elias to the messenger of ochossas , when he sent to belzebub the god acharon . and here is to be noted , that the witchmongers are set up this point : for the papists say , that it cannot be a devil , because jeho , it is thrice of five times named in the story . upon this peece of scrip●●re arguments are daily devised , to prove and maintain the miraculous ●●tions of witch craf● , and the raising of the dead by conju●ations . and ●r if it were true , that samuel himselfe were raised , or the devil in his ●●●enesse ; and that the witch of endor by her art and cunning did it , &c. it ●aketh rather to the disproofe than to the proofe of our wi●ches , which 〈◊〉 neither do that kind of miracle , or any other , in any such place or ●●mpany , where their jugling and cosenage may be seen and laid open . ●nd i challenge them all ( even upon the adventure of my life ) to shew ●he peece of a miracle , such as christ did truly , or such as they suppose his witch did diabolically , be it not with art nor confederacy , whereby the colour thereof maybe made ; neither are there any such visions in these ●●yes shewed . heretofore god did send his visible angels to men : but now we hear ●ot of such apparitions , neither are they necessary . indeed it pleased ●od heretofore , by the hand of moses and his prophets , and specially by 〈◊〉 son christ and his apostles , to worke great miracles , for the establishing of the faith : but now whatsoever is necessary for our salvation , it ●●●tained in the word of god : our faith is already confirmed , and our 〈◊〉 established by miracles ; so as now to seek for them is a point of 〈◊〉 . which the papists ( if you note it ) are grealy touched withall in their lying legends appeareth . but in truth , our miracles are 〈◊〉 most commonly , and specially of priests , whereof i could cite a 〈◊〉 sand . if you read the story of bell and the dragon , you shall finde 〈◊〉 miracle of some antiquity . if you will see newer devices , re● ●●●tus , cardanus , baleus , and specially lavaterns , &c. there have 〈◊〉 some walking spirits in these parts so conjured not long since , as 〈◊〉 wards they little delighted to make any more apparitions . chap. xv. of vaine apparitions , how people have been brought to fear 〈◊〉 which is partly reformed by preaching of the gospel : the true 〈◊〉 christs miracles . but certainly , some one knave in a white sheet hath cosened and 〈◊〉 many thousands that way ; specially when robin good 〈◊〉 kept such a coile in the countrey . but you shall understand , 〈◊〉 these bugs specially are spied and feared of sick folke , children , 〈◊〉 and cowards , which through weaknesse of minde and body , are 〈◊〉 with vain dreames and continual fear . the scythians , being a 〈◊〉 a warlike nation ( as divers writers report ) never see any , vaine 〈◊〉 spirits . it is a common saying ; a lion feareth no bugs . but 〈◊〉 childhood our mothers maids have so terrified us with an ugly 〈◊〉 having hornes on his head , fire in his mouth , and a taile in his 〈◊〉 eyes like a bason , fanges like a dog , clawes like a bear , a skin● 〈◊〉 a niger , and a voice roring like a lion , whereby we start and are 〈◊〉 when we hear one cry bough : and they have so fraied us with bull - 〈◊〉 spirits , witches , ●urchens , elves , hags , fairies , satyrs , pans , faun●●lens , kit with the cansticke , tritons , centaures , dwarfes , giants , imp●● cars , conjurors , nymphes , changelings , incubus , robin good fellow , spoorn , the mare , the man in the oke , the hell-waine , the fired rake , puckle , tom thombe , hob-gobblin , tom tumbler , boneles , and other bugs , that we are afraid of our own shadowes : insomuch 〈◊〉 never fear the devil , but in a dark night ; and then a polled sheepe perillous beast , and many times is taken for our fathers soul , specially a churchyard , where a right hardy man heretofore scant durst passe night , but his haire would stand upright . for right grave writers 〈◊〉 that spirits most often and speciallly take the shape of women appearing monks , &c. and of beasts , dogs , swine , horses , goats , cats , haires , fowles , as crowes , night owles , and shreek owles , but they delight 〈◊〉 in the likenesse of snakes and dragons . well , thanks be to go● , 〈◊〉 wretched and cowardly infidelity , since the preaching of the gospel 〈◊〉 part forgotten : and doubtlesse , the rest of those illusions will in short 〈◊〉 ( by gods grace ) be detected and vanish away . divers writers report , that in germany , since luthers time , spirits and devils have not personally appeared , as in times past they were wont to do . this argument is taken in hand of the ancient fathers , to prove the determination and ceasing of oracles . for in times past ( saith athanasius devils in vain shapes did intricate men with their illusions , hiding themselves in waters , stones , woods , &c. but now that the word of god hath appeared , those sights , spirits , and mockeries of images are ceased . truly , if all such oracles , as that of apollo , &c. ( before the coming of christ ) had been true , and done according to the report , which hath been brought through divers ages , and from farre countries unto us , without priestly fraud or guile , so as the spirits of prophesie , and working of miracles , had been inserted into an idoll , as hath been supposed : yet we christians may conceive , that christs coming was not so frutelesse and prejudicial in this point unto us , as to take away his spirit of prophesie and divination from out of the mouth of his elect people , and good prophets , giving no answers of any thing to come by them , nor by vrim nor thummim , as he was wont , &c. and yet to leave the devil in the mouth of a witch , or an idol to prophesie or worke miracles , &c. to the hinderance of his glorious gospel , to the discountenance of his church , and to the furtherance of infidelity and false religion , whereas the working of miracles was the onely , or at least the most speciall meanes that moved men to beleeve in christ , as appeareth in sundry places of the gospel , and specially in iohn , where it is written , that a great multitude followed him , because they saw his miracles which he did , &c. nay , is it not written , that jesus was approved by god among the jewes , with miracles , wonders and signes , & c ? and yet , if we conferre the miracles wrought by christ , and those that are imputed to witches ; witches miracles shall appear more common , and nothing inferior unto his . chap. xvi . witches miracles compared to christs , that god is the creator of all things , of apollo , and of his names and portraiture . if this witch of endor had performed that , which many conceive of the matter , it might have been compared with the raising up of lazarus . i pray you , is not the converting of water into milke , as hard a matter as the turning of water into wine ? and yet , as you may read in the gospel , that christ did the one , as his first miracle ; so may you reade in m. mal. and in bodin , that witches can easily do the other : yea , and that which is a great deale more , of water they can make butter . but to avoid all ca●ils , and least there should appear more matter in christs miracle , than the others , you shall find in m. mal. that they can change water into wine : and what is it to attribute to a creature , the power and worke of the creator , if this be not ? christ saith , opera quae ego facio nemo potest facere . creation of substance was never granted to man nor angel ; ergo neither to witch nor devil : for god is the onely giver of life and being , and by him all things are made , visible and invisible . finally , this woman of endor is in the scripture called py●honissa : whereby it may appear that she was but a very censener . for pytho himselfe whereof pythonissa is derived , was a counterfeit . and the original 〈◊〉 of apollo , who was called pytho , because he killed a serpent of that 〈◊〉 is but a poetical fable . for the poets say , he was the god of musick , ph●sick , poetry , and shouting . in heaven he is called sol , in earth 〈◊〉 pater , in hell apollo . he flourisheth alwayes with perpetual youth ▪ 〈◊〉 therefore he is painted without a beard : his picture was kept as an or●●cle-giver : and the priests that attended thereon at delphos were cousen●● and called pythonists of pytho , as papists of papa ; and afterwards all 〈◊〉 men that used that trade , were named pythonissae , as was this women endor . but because it concerneth this matter , i will breefly note the ●●pinions of divers learned men , and certaine other proofes , which i 〈◊〉 in the scripture touching the ceasing of miracles , prophesies and orac●● . the eight book . chap. i. that miracles are ceased . although in times past , it pleased god , extraordinarily to shew miracles amongst his people , for the strengthening of their faith in the messias ; and againe at his coming to confirme their faith by his wonderful doings , and his speciall graces and gifts bestowed by him upon the apostles , &c. yet we ordinarily reade in the scriptures , that it is the lord that worketh great wonders . yea david saith , that among the dead ( as in this case of samuel ) god himselfe sheweth no wonders . i find also that god will not give his glory and power to a creature . nicodemus being a pharisee could say , that no man could do such miracles as christ did except god were with him , according to the saying of the prophet to those gods and idols , which took on them the power of god ; do either good or ill if you can , &c. so as the prophet knew and taught thereby , that none but god could worke miracles . infinite places for this purpose might be brought out of the scripture , which for brevity i omit and ove●slip . s. augustine , among other reasons , whereby he proveth the ceasing of miracles , saith ; now blinde flesh doth not open the eyes of the blinde ●y the miracle of god , but the eyes of our heart are opened by the word ●f god. now is not our dead carcase raised any more up by miracle , but our dead bodies be still in the g●ave , and our soules are raised to life by ●hrist . now the eares of the deafe are not opened by miracle , but they ●hich had their ears shut before , have them now opened to their salvation . the miraculous healing of the sick , by anointing , spoken of by s. iames , is ●bjected by many , specially by the papists , for the maintenance of their ●●crament of extreame unction : which is apishly and vainly used in the ●●omish church , as though that miraculous gift had continuance till this ●ay : herein you shall see what calvine speaketh in his institutions . ●he grace of healing ( saith he ) spoken of by saint iames , is ●●nished away , as also the other miracles , which the lord would have ●●ewed onely for a time , that he might make the new preaching of the ●ospel mervellous for ever . why ( saith he ) do not these ( meaning mira●●e-mongers ) appoint some siloah to swim in , whereinto at certaine or●●nary recourses of times sicke folke may plunge themselves ? why do ●●ey nor lie along upon the dead , because paul raised up a dead child 〈◊〉 that meanes ? verily ( saith he ) james in the miracle to anoint , spake ●●r that time , whiles the church still enjoyed such blessings of god. item , 〈◊〉 saith , that the lord is present with his in all ages ; and so often as need 〈◊〉 he helpeth their sicknesses , no lesse than in old time . but he doth 〈◊〉 so utter his manifest powers , nor distributeth miracles , as by the hands 〈◊〉 the apostles , because the gift was but for a time . calvine even their ●ncludeth thus ; they say such vertues or miracles remaine , but exper●●●ce saies nay . and see how they agree among themselves . danaeus saith , at neither witch nor devil can worke miracles . giles alley saith directly , that witches worke miracles . calvine saith , they are all ceased . all witchmongers say , they continue . but some affirme , that popish miracles are vanished and gone away : howbeit witches miracles remaine in full force . so as s. loy is out of credit for a horseleach , master t. and mother b●●gy remaine in estimation for prophets : nay hobgoblin and robin 〈◊〉 fellow are contemned among young children , and mother alice and another bungy are fea●ed among old fooles . the estimation of these continue , because the matter hath not been called in question : the credit 〈◊〉 the other decayeth , because the matter hath been looked into . where i say no more , but that s. anthonies blisse will helpe your pig , where ever mother bungy doth hurt it with her curse . and therefore we 〈◊〉 warned by the word of god , in any wise not to feare their curses . ●e let all the witchmongers , and specially the miracle-mongers in the 〈◊〉 answer me to this supposition ; put case that a woman of credit , 〈◊〉 a woman-witch should say unto them , that she is a true prophet of 〈◊〉 lord , and that he revealeth those secret mysteries unto her , whereby ●● detecteth the lewd acts and imaginations of the wicked , and th●● 〈◊〉 him she worketh miracles , and prophesieth , &c. i think they must 〈◊〉 yeeld , or confesse that miracles are ceased . but such thing : ( saith c●●dane ) as seeme miraculous , are chiefly done by deceipt , legierdema● or confederacy ; or else they may be done , and yet seeme unpossible else things are said to be done , and never were nor can be done . chap. ii. the gift of prophesie is ceased . that witches , nor the woman of endor , nor yet her familiar or devil can tell what is to come , may plainly appear by the words of 〈◊〉 prophet , who saith ; shew what things are to come , and we will say 〈◊〉 are gods indeed . according to that which solomon saith ; who 〈◊〉 a man what shall happen him under the sun ? marry that can i ( saith witch of endor to saul . ) but i will rather beleeve paul and peters 〈◊〉 say , that prophesie is the gift of god , and no worldly thing . th● cousening queane , that taketh upon her to do all things and can do thing but beguile men : up steppeth also mother bungy , and she 〈◊〉 you where your horse or your asse is bestowed , or any-thing that you 〈◊〉 lost is become , as samuel could ; and what you have done in all 〈◊〉 age past , as christ did to the woman of sichar at iacobs well ; yea 〈◊〉 what your errand is , before you speak , as elizeus did . peter martyr saith , that onely god and man knoweth the heart of 〈◊〉 and therefore , that the devil must be secluded , alledging these place solus deus est scrutator cordium , onely god is the searcher of hearts . 〈◊〉 nemo scit quae sunt hominis , nisi spiritus hominis qui est in eo , none ●o●●eth the thigs of man , but the spirit of man which is within him . so●●mon saith , tu solus nosti cogitationes hominum , thou onely knowest 〈◊〉 thoughts of men . and jeremy saith in the person of god , ego 〈◊〉 scrutans corda & renes ▪ i am god searching hearts and reines . also 〈◊〉 thew faith of christ , iesus autem videus cogitationes eorum . and 〈◊〉 seeing their thoughts , who in scripture is called the searcher and 〈◊〉 of the thoughts in the heart : as appeareth in acts , . & . rom. . matth. . . & . marke . luke . & . & . john . . . & . apoc. . & . and in other places infinite . the same peter martyr also saith , that the devil may suspect , but not know our thoughts : for if he should know our thoughts , he should understand our faith ; which if he did , he would never assault us with one temptation . indeed we reade that samuel could tell where things lost were straied , &c. but we see that gift also ceased by the coming of christ , according to the saying of paul ; at sundry times , and in diverse manners god sp●ke in the old times by our fathers the prophets , in these last dayes he hath spoken unto us by his sonne , &c. and therefore i say , that gift of prophesie , wherewith god in times past endued his people , is also ceased , and counterfeits and coufeners are come in their places , according to this saying of peter : there were false prophets among the people , even as there shall be false teachers among you , &c. and think not that so notable a gift should be taken from the beloved and the elect people of god , and committed to mother bungy , and such like of her profession . the words of the prophet zacharie are plaine touching , the ceasing both of the good and bad prophets , to wit : i will cause the prophets & uncleane spirits to depart out of the land , & when any shall yet prophesie , his parents shall say to him ; thou shalt not live , for thou speakest lies in the name of the lord ; and his parents shall thrust him through when he prophesieth , &c. no , no : the foretelling of things to come , is the onely worke of god , who disposeth all things sweetly , of whose counsel there hath never yet been any man. and to know our labours , the times and moments god hoth placed in his owne power . also phavorinus saith , that if these cold prophets or oraclers tell thee of prosperity , and deceiv thee , thou art made a miser through vain expectation : if they tell thee of adversity , &c. and ly , thou art made a miser through vaine fear . and therefore i say , we may as well look to heare prophesies at the tabernacle , in the bush , of the cherubin , among the clouds , from the angels , within the arke , or out of the flame , &c. as to expect an oracle of a prophet in these dayes . but put the case , that one in our common-wealth should step up and say he were a prophet ( as many frantick persons do ) who would beleeve him , or not think rather that he were a lewd person ? see the statutes elizab. . whether there be not laws made against them , condemning their arrogancy and cousenage : so also the canon lawes to the same effect . chap. iii. that oracles are ceased . touching oracles , which for the most part were idols of silver , gold , wood , stones , &c. within whose bodies some say uncleane spirits hid themselves , and gave answers as some others say , that exhalations rising out of the ground ; inspire their minds , whereby their priests gave out oracles ; so as spirits and winds rose up out of that soile , and indued those men with the gift of prophesie of things to come , though in truth they were all devises to cousen the people , and for the profit of priests , who received the idols answers over night , and delivered them back to the idolaters the next morning : you shall understand , that although it had been so as it is supposed ; yet by reasons and proofes before rehearsed , they should now cease : and whatsoever hath affinity with such miraculous actions , as witehcraft , conjuration , &c. is knocked on the head , and nailed on the crosse with christ , who hath broken the power of devils , and satisfied gods justice , who also hath troden them under his feet , and subdued them , &c. at whose coming the prophet zacharie saith , that the lord will cut the names of idols out of the land , and they shall be no more remembred ; and he will then cause the prophets and uncle●ne spirits to depart out of the land . it is also written ; i will cut off thine inchanters out of thine hand , and thou shalt have no more soothsayers ▪ and indeed , the gospel of christ hath so laid open their knavery , &c. that since the preaching thereof , their combes are cut , and ●ew that are wise regard them . and if ever these prophesies came to take effect , it must be upon the coming of christ , whereat you see the devils were troubled and fainted , when they met him , saying , or rather exclaming upon 〈◊〉 on this wise , fili dei cur venisti nos cruciare ante tempus ? o thou son of god , why comest thou to molest us ( or confound us ) before our tim● appointed ? which he indeed prevented , and now remaineth he our defender and keeper from his clawes . so as now you see here is no roome left for such guests . howbeit , you shall heare the opinion of others , that have beene ● much deceived as your selves in this matter : and yet are driven to confesse , that god hath constituted his sonne to beat down the power● of devils , and to satisfie gods justice , and to heale our wound received by the fall of adam , according to gods promise in genesis . the seed of the woman shall tread downe the serpent , or the devil . eusebius ) in his first booke de praedicatione evangelij , the title whereof is this , that the po●●● of devils is taken away by the coming of christ ) saith ; all answers made by devils , all soothsayings and divinations of men are gone and vanished away . item he ci●eth porphyrie in his booke against christian religion , wherein these words are rehearsed ; it is no marvel , though the plague be so hot in this city : for ever since jesus hath beene worshipped , we can obtaine nothing that good is at the hands of our gods. and of this defection and ceasing of oracles writeth cicero long before , and that to have happened also before his time . howbeit , chrysostome living long since cicero , saith , that apollo was forced to grant , that so long as any relike of a martyr was held to his nose , he could not make any answer or oracle . so as one may perceive , that the heathen were wiser in this behalfe than many christians , who in times past were called oppugnatores incantamentorum , as the english princes are called defens●●es fidei . plutarch calleth poeo●ia ( as we call bablers ) by the name of many words , because of the multitude of oracles there , which now ( saith he ) are like to a spring or fountaine which is dried up . if any one remained i would ride five hundred miles to see it : but in the whole world there is not one to be seene at this hour ; popish cousenages excepted . but plutarch saith , that the cause of this defection of oracles , was the devils death , whose life he held to be determinable and mortal , saying they died for very age ; and that the divining priests were blown up with a whirle-winde , and sunke with an earthquake . others imputed it to be the sight or the place of the planets , which when they passed over them , carried away that art with them , and by revolution may returne , &c. eusebius also citeth out of him the story of pan , which because it is to this purpose , i will insert the same ; and since it mentioneth the devils death , you may beleeve it if you list : for i will not , as being assured that he is reserved alive to punish the wicked , and such as impute unto those idols the power of almighty god. chap. iiii. a tale written by many grave authors , and beleeved by many wise men of the devils death . another story written by papists , and beleeved of all catholikes , approving the devils honesty , conscience and courtesie . plutarch saith , that his countrey-man epotherses told him , that as he passed by sea into italy , many passengers being in his boate , in an evening , when they were about the islands echinadae , the wind quite ceased , and the ship driving with the tide , was brought at last to paxe . and whilest some slept and others quaft , and othersome were awake ( perhaps in as ill case as the rest ) after supper suddainly a voice was heard calling thamus ; in such sort as every man marvelled . this thamus was a pilot borne in aegypt , unknowne to many that were in the ship . wherefore being twice called , he answered nothing ; but the third time he answered : and the other with a louder voice commanded him , that wheu he came to palodes , he should tell them that the great god pan was departed . whereat every one was astonied ( as epitherses affirmed . ) and being in consultation what were best to do , thamus concluded , that if the winde were high , they must passe by with silence ; but if the weather were calme , he must utter that which he had heard . but when they came to palodes , and the weather calme , thamus looking out toward the land , cried aloud , that the great god pan was deceased : and immediately there followed a lamentable noise of a multitude of people , as it were with great wonder and admiration . and because there were many in the ship , they said , the same thereof was speedily brought to rome , and thamus sent for by tiberius the emperour , who gave such credit thereto , that he diligently inquired and asked , who that pan was . the learned men about him supposed , that pan was he who was the son of mercurie and penelope , &c. eusebius saith , that this chanced in the time of tiberius the emperous , whe● christ expelled all devils , &c. paulus marsus , in his notes upo● ovids fasti , saith , that this voice was heard out of paxe , that very night that christ suffered , in the year of tiberius the nineteenth . surely , this was a merry jest devised by thamus who with some confederates thought to make sport with the passengers , who were some asleep , and some drunk , and some other at play , &c. while the first voice was used . and at the second voice , to wit , when he should deliver his message , he being an old pilot , knew where some noise was usuall , by meanes of some eccho in the sea , and thought he would ( to the astonishment of them ) accomplish his devise , if the wether proved calme . whereby may appear , that he would in other cases of tempests , &c. rather attend to more serious businesse , then to that ridiculous matter . for why else should he not do his errand in rough wether , as well as in calme ? or what need he tell the devill thereof , when the devill told it him before , and with much more expedition could have done the errand himself ? but you shall reade in the legend a fable , an oracle i would say , more authentike . for many will say that this was a prophane story , and not so canonical as those which are verifyed by the popes authority : and this it is written . a woman in her travel sent her sister to di●n● , which was the devil in an idol ( as all those oracles are said to be ) and wil led her to make her prayers , or rather a request , to know of her safe deliverie ; which thing she did . but the devil answered ; why praye● thou to me ? i cannot help thee , but go pray to andrew the apostle ▪ and he may help thy sister , &c. lo , this was not only a gentle , bot● godly devil , pittying the womans case , who revealing his own disability , enabled s. andrew more . i know some protestants will say , tha● the devil , to maintain idolatrie , &c. referred the maid to s. andrew . but what answer will the papists make , who think it great piety to pray unto saints , and so by consequence honest courtesie in the devil , to se●● her to s. andrew , who would not faile to serve her turn , &c. chap. v. the judgements of the ancient fathers touching oracles , and their abolishment , and that they be now transferred from delphos 〈◊〉 rome . the opinions of the fathers , that oracles are ceased by the comming of christ , you shall find in these places following , to wit : 〈◊〉 in dialogis adversus iudaeos , athanasius de humanitate verbi , augustine de civitate dei , eusebius lib. . cap. . item lib. . cap. . . rupertu●● ioan. lib. . . plutarch de abolitione oraculorum , plinie lib. . natural historiae . finally , athanasius concludes , that in times past there were oracles in delphos , boeolia , lycia , and other places : but now since christ is preached unto all men , this madnesse is ceased . so as you see , th●● whatsoever estimation in times past , the ancient fathers conceived ( by hearesay ) of those miraculous matters of idols and oracles , &c. they themselves refuse now , not only to bear witnesse of ; but also affirm , that 〈◊〉 ●●nce christs comming their mouthes have been stopped . for the ceasing of the knaveries and cousening devises of priests , i see no authoritie of scripture or ancient father , but rather the contrary ; to wit , that there shall be strange illusions shewed by them even till the end . and truly , whosoever knoweth and noteth the order and devises of and in popish pilgrimages , shall see both the oracles and their conclusions remaining , and as it were transferred from delphos to rome , where that adulterous generation continually seeketh a signe , though they have moses and the prophets , yea even christ and his apostles also &c. chap. vi. where and wherein couseners , witches , and priests were wont to give oracles , and to worke their feats . these cousening oracles , or rather oraclers used ( i say ) to exercise their feats and to do their miracles most commonly in maids , in beasts , in images , in dens , in cloisters , in dark holes , in trees , in churches or churchyards , &c. where priests , monks , and friers had laid their plots , and made their confederacies aforehand , to beguile the world , to gaine money , and to add credit to their prosession . this practise began in the oakes of dodona , in the which was a wood , the trees thereof ( they say ) could speake . and this was done by a knave in a hollow tree , that seemed sound unto the simple people . this wood was in molossus a part of greece , called epyrus , and it was named dodonas oracles there were many oracles in aegypt ; namely , of hercules , of apollo , of minerva , of diana , of mars , of iupiter , and of the ox apys , who was the sonne of jupiter , but his image was worshipped in the likenesse of an ox . lato●a , who was the mother of apollo , was an oracle in the city of bute . the priests of apollo , who alwayes counterfeited fury and madnesse , gave oracles in the temple called clarius , within the city of colophon in greece . at thebes in boeotia , and also in loebadia , trophonius was ●he chiefe oracle . at memphis a cow , at corinth an ox called mineus , in arsinoe a crocodile , in athens a prophet called amphiaraus , who indeed ●ied at thebes , where they say the earth opened , and swallowed him up quick . at delphos was the great temple of apollo , where devils gave oracles by maids ( as some say ) hough indeed it was done by priests . ●t was built upon parnassus hill in g●eece . and the defenders of oracles ●ay , that even as rivers oftentimes are diverted to another course ; so ●●kewise the spirit , which inspired the cheefe prophets , may for a time ●e silent , and revive againe by revolution . demetrius saith , that the spirits , which attended on oracles , waxed ●eary of the peoples curiosity and importunity , and for shame forsooke ●he temple . but as one that of late hath written against prophesies saith ; ●t is no marvel , that when the familiars that speak in tru●ks were repel●ed ●rom their harbour for feare of discovery , the blocks almighty lost their ●enses . for these are all gone now , and their knavery is espied , 〈◊〉 as they can to longer abu●● the world with such bables . but whereas these great doctors supp●se , that the cause of their dispatch was the coming of christ ; if they meane that the devil died , so soone as he was born or that then he gave over his occupation : they are deceived . for the popish church hath made a continuall practise hereof , partly for their own private profit , lucre , and gaine ; and partly to be had in estimation of the world , and in admiration among the simple . but indeed , 〈◊〉 that have learned christ , and been conversant in his word , have discovered and shaken off the vanity and abomination hereof . but if those doctors had lived till this day , they would have said and written , that oracles had ceased , or rather been driven out of england in the time 〈◊〉 king henry the eight , and of queene elizabeth his daughter ; who 〈◊〉 done so much in that behalfe , as at this houre they are not onely all gone but forgotten here in this english nation , where they swarmed as this as they did in boe●tia , or in any other place in the world . but the credit they had , depended not upon their desert , but upon the credulity 〈◊〉 others . now therefore i will conclude and make an end of this ●●●ter , with the opinion and saying of the prophet ; vaine is the answer 〈◊〉 idols . for they have eyes and see not , eares and heare not , mounthes 〈◊〉 speak not , &c. and let them shew what is to come , and i will say ●● are gods indeed . the ninth booke . chap. i. the hebrew word kasam expounded , and how farre a christian may conjecture of things to come . kasam ( as iohn wierus upon his owne knovvledge affirmeth , and upon the word of andraeas masius reporteth ) differeth little in signification from the former word ob ; betokening vaticinari , which is , to prophesie , and is most commonly taken in evil part ; as in deut. . jer. . &c. howbeit , sometime in good part ; as in esay . verse . to foretel things to come upon probable conjectures , so as therein we reach no further than becometh humane capacity , is not ( in mine opinion ) unlawful , but rather a commendable manifestation of wisdome and judgement , the good gifts and notable blessings of god , for the which we ought to be thankful ; as also to yeeld due honour and praise unto him , for the noble order which he hath appointed in nature : praying him to lighten our hearts with the beames of his wisdome , that we may more and more profit in the true knowledge of the workemanship of his hands . but some are so nice , that they condemne generally all sorts of divinations , denying those things that in nature have manifest causes , and are so framed , as they soreshew things to come , and in that shew amonish us of things after to insue , exhibiting ●ignes of unknowne and future matters to be judged upon , by the order , law , and course of nature proposed unto us by god. and some on the other side are so bewitched with solly , as they attribute to creatures that estimation , which rightly and truly appertaineth to god the creator of all things ; affirming that the publike and private destinies of all humane matters , and whatsoever a man would know of things come or gone , is manifested to us in the heavens : so as by the starres and planets all things might be knowne . these would also , that nothing should be taken in hand or gone about ▪ without the favourable aspect of the planets . by which , and other the like devises they deprave and prophane the ancient and commendable observations of our forefathers : as did colebrasus , who taught , that all mans life was governed by the seven planets ; and yet a christian , and condemned for heresie . but let us so farre forth imbrace and allow this philosophie and prophesying , as the word of god giveth us leave , and commendeth the same unto us . chap. ii. proofes by the old and new testament● that certaine observations of the weather are lawful . when god by his word and wisdome had made the heavens , and placed the starres in the firmanent , he said ; let them be for signes , and for seasons , and for dayes , and years . when he created the rainebowe in the clouds , he said it should be for a signe and token unto us . which we find true , not onely of the ●●ood past , but also of the shewers to come . and therefore according to jesus sirachs advise , let us behold it , and praise him that made it . the ●rophet david saith ; the heavens declare the glory of god , and the earth sheweth his handy worke : day unto day uttereth the same , and night unto night teacheth knowledge . it is also written that by the commandement of the holy one the starres are placed , and continue in their order , and ●aile not in their watch . i● should appeare , that christ himselfe did not altogether neglect the course and order of the heavens , in that he said ; when you see a cloud rise out of the west , streightway you say a shewer cometh : and so it is . and when you see the southwinde blowe ; you say it will be hot , and so it cometh to passe . againe , when it is evening , you say ●aire weather , for the skie is red : and in the morning you say , to day shall be a tempest , for the skie is red and louring . wherein as he noteth that these things do truly come to passe , according to ancient observation , and to the rule astronomical : so doth he also by other words following admonish us , that in attending too much to those observations , we neglect not specially to follow our christian vocation . the physician is commended unto us , and allowed in the scriptures : but so to put trust in him , as to neglect and distrust god , is severely forbidden and reproved . surely it is most necessary for us to know and observe divers rules astrological ; otherwise we could not with opportunity dispatch our ordinary affaires . and yet lactantius condemneth and recounteth it among the number of witchcrafts : from whose censure calvine doth not much varie . the poore husbandman perceiveth that the increase of the moone maketh plants and living creatures fruitful : so as in the full moone they are in best strength , decaying in the wane , and in the conjunction do utterly wither and sade . which when by observation , use and practise they have once learned , they distribute their businesse accordingly ; 〈◊〉 their times and seasons to sowe , to plant , to pruine , to let their 〈◊〉 blood , to cut &c. chap. iii. that certaine observations are indifferent , certaine ridiculous , and certaine impious , whence that cunning is derived of apollo , and of aruspices . i know not whether to disallow or discommend the curious observation used by our elders , who conjectured upon nativities : so as , if saturne and mercurie were opposite in any brute signe , a man then borne should be dumb or stammer much ; whereas it is d●yly seene , that children naturally imitate their parents conditions in that behalfe . also they have noted , that one borne in the spring of the moone , shall be healthy ; in that time of the wane , when the moone is utterly decayed , the childe then borne cannot live ; and in the conjunction , it cannot long continue . but i am sure the opinion of julius maternus is most impious , who writeth , that he which is borne when saturne is in leone , shall live long , and after his death shall go to heaven presently . and so is this of albumazar , who saith , that whosoever prayeth to god , when the moone is in capite draconis , shall be heard , and obtaine his prayer . furthermore , to play the cold prophet , as to recount it good or bad luck , when salt or wine falleth on the table , or is shed , &c. or to prognosticate that guests approach to your house , upon the chattering of pies or haggisters , whereof there can be yeelded no probable reason , is altogether vanity and superstition : as hereafter shall be more largely shewed . but to make simple people beleeve , that a man or woman can foretel good or evil fortune , is meere witchcraft or cousenage : for god is the onely searcher of the heart , and delivereth not his counsel to so lewd reprobates i know divers writers affirme , that witches foretel things , as prompted by a real devil ; and that he againe learneth it out of the prophesies written in the scriptures , and by other nimble sleights , wherein he passeth any other creature earthly ; and that the same devil , or some of his fellowes runnes or flies as far as rochester , to mother bungy : or to canturbury to m. t. or to delphos , to apollo ; or to aesculapius , in pergamo ; or to some other idol or witch , and there by way of oracle answers all questions , through his understanding of the prophesies contained in the old testament , especially in daniel and esay : whereby the devil knew of the translation of the monarchie from babylon to graecia , &c. but either they have learned this of some oracle or witch ; or else i know not where the devil they find it . marry certaine it is , that herein they shew themselves to be witches and ●ond diviners : for they find no such thing written in gods word . of the idoll called apollo , i have somewhat already spoken in the former title of ob or pytho ; and some occasion i shall have to speak thereof hereafter : and therefore at this time it shall suffice to tell you , tht the credit gained thereunto , was by the craft and cunning of the priests , which tended thereupon ; who with their counterfeit miracles so bewitched the people , as they thought such vertue to have been contained in the bodies of those idols , as god hath not promised to any of his angels , or elect people . for it is said , that if apollo were in a chafe , he would sweat : if he had remorse to the afflicted , and could no● help them , he would shed tears , which i believe might have been wiped away with that handkerchiefe , that wiped and d●yed the rood of graces face , being in the like perplexities . even as another sort of witching priests called ar●spices prophesied victory to alexander , because 〈◊〉 eagle lighted one his head : which eagle might ( i beleeve ) be cooped or caged with mahomets dove , that picked ●eason out of his eare . chap. iv. the predictions of soothsayers and lewd peiests , the prognostications of astronomers and physitians allowable , divine prophesie holy and good . the cousening tricks of oracling priests and monkes , are and have been specially most abominable . the superstitious observations of se●lesse augurors and soothsaiers ( contrary to philosophy , and without authority of scripture ) are very ungodly and ridiculous . howbeit , i reject not the prognostications of astronomers , nor the conjectures or fore warnings of physitians , nor yet the interpetations of philosophers ; although in respect of the divine prophesies contained in holy scriptures ; they are not to be weighed or regarded . for the end of these and the other is not only far differing ; but whereas these contain onely ●he words and will of god , with the other are mingled most horrible lies and cousenages . for though there be many of them learned and godly , yet lurke there in corner , of the same profession , a great number of counterfeits and couseners . i. bodin putteth this difference between divine prophets and inchantors ; to wit , the one saith alwaies true , the others words ( proceeding from the devil ) are alwaies false ; or for one truth they tell a hundred lies . and then why may not every witch be thought as cunning as apollo ? and why not every counter●eit consener as good 〈◊〉 witch as mother bungie ? for it is ods , but they will hit the truth once in a hundred divinations as well as the best . chap. v. the diversity of true prophets , of vrim , and of the propheticall use of the twelve precious stones contained therein , of the divine voice called eccho . it should appear , that even of holy prophets there were divers sor●● . for david and solomon , although in their psalmes and parables are contained most excellent mysteries , and notable allegories : yet they were not indued with that degree of prophesie , that ely and elisha were , &c. for as often as it is said , that god spake to david or solomon , it is meant to be done by the prophets . for nathan or gad were the messengers and prophets to reveale gods will to david . and ahiam the silonite was sent from god to solomon . item , the spirit of prophesie which elias had , was doubled upon elisha . also some prophets prophesied all their lives , some had but one vision , and some had more according to gods pleasure ; yea some prophesied unto the people of such things as came not to passe , and that was where gods wrath was pacifyed by repentance . but these prophets were alwaies reputed among the people to be wise and godly ; whereas the heathen prophets were evermore known and said to be mad and foolish : as it is written both of the prophets of sibylla , and also of apollo ; and at this day also in the indies , &c. but that any of these extraordinary gifts remain at this day , bodin , nor any witchmonger in the world shall never be able to prove : though he in his book of devilish madnesse would make men believe it . for these were miraculously maintained by god among the jewes , who were instructed by them of all such things as should come to passe ; or else informed by urim : so as the priests by the brightnesse of the twelve pretious stones contained therein , could prognosticate or expound any thing . which brightnesse and vertue ceased ( as josephus reporteth ) two hundred years before he was born . so as since that time , no answers were yielded thereby of gods will and pleasure . neverthelesse , the hebrewes write ; that there hath been ever since that time , a divine voice heard among them , which in latine is called filia vocis , in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in english the daughter of speech . chap. vi. of prophesies conditionall : whereof the prophesies in the old testament do intreat , and by whom they were published ; witchmongers answers to the objections against witches supernaturall actions . christ and his apostles prophesied of the calamities and afflictions , which shall greeve and disturb the church of god in this life : also of the last day , and of the signes and tokens that shall be shewed before that day : and finally of all things , which are requisite for us to foreknow . howbeit , such is the mercy of god , that all prophesies , threatnings , plagues , and punishments are annexed to conditions of repentance : as on the other side , corporall blessings are tied under the condition of the crosse and castigation . so as by them the mysteries of our salvation being discovered unto us , we are not to seek new signes and miracles ; but to attend to the doctrine of the apostles , who preached christ exhibited and crucifyed for our sinnes , his resurrection , ascension , and thereby the redemption of as many as believe , &c. the prophesies in the old testament treat of the conti●ance , the government , and the difference of estates : of the distinction of the four monarchies , of their order , decay and instauration ; of the changes and ruines of the kingdomes of juda , israel , aegypt , persia , graecia , &c. and specially of the comming of our saviour jesus christ ; and how he should be borne of a virgin , and where , of his tribe , passion , resurrection , &c. these prophesies were published by gods speciall and peculiar prophets , endued with his particular and excellent gifts , according to his promise ; i will raise them up a prophet out of the midst of their brethren , i will put my words in his mouth , &c. which though it were specially spoken of christ , yet was it also spoken of those particular prophets , which were placed among them by god to declare his will which were also figures of christ the prophet himself . now if prophesie be an extraordinary gift of god , and a thing peculiar to himself , as witho●● whose special assistance no creature can be a prophet , or shew what is to come ; why should we believe , that those lewd persons can perform by divinations and miracles that which is not in humane but in divine power to accomplish ? howbeit when i deny that witches can ride in the aire , and the miraculous circumstance thereof : by and by it is objected to me , that enoch and ely were rapt into the heaven bodily ; and abacuck was carryed in the aire , to feed daniel : and so falsly oppose a devils or a witches power against the vertue of the holy ghost . if i ●eride the poets opinions , saying , that witches cannot coelo deducere lunam , fetch the moon from heaven , &c. they tell me that at joshua's battel the sunne stayed , and at the passion of christ there was palpable darknesse . if i deny their cunning in the exposition of dreams , advising them to remember jeremie's counsel , not to follow or credit the expositors of dreams ; they hit me in the teeth with daniel and joseph : for that the one of them expounded pharaoh the persian kings , the other n●buchadn●zzer the aegyptian kings dream . if i say with solomon , that the dead know nothing , and that the dead know us not , neither are remooveable out of abrahams bosome , &c. they produce the story of samuel : wherein ; i say , they set the power 〈…〉 creature as high as the creator . if i say , that these witches cannot transubstantiate themselves , nor others into beasts , &c. they ci●e the story of nebuchadnezzer ; as though indeed he were made a ma●e●iall beast , and that also by witch-craft ; and strengthen that their assertion with the fables of circe and ulysses his companions , &c. chap. vii . what were the miracles expressed in the old testament , and what are they in the new testament : and that we are not now to looke for any more miracles . the miracles expressed in the old testament were many , but the end of them all was one , though they were divers and differing in shew● as where the sacrifices of moses , elias and solomon , being abundantly wet were burnt with fire from heaven , &c. the variety of tongues at the building of babylon , isaacs birth of sarah being by nature past children , the passage through the red sea , daniels foretelling of the four monarchies , in the fourth whereof he apparently foresheweth the coming of the lord. all these , and many other , which are expressed in the old testament , were merciful instructions and notable ▪ miracles to strengthen the faith of gods people in their messias . if you had gone to delphos , apollo would have made you beleeve with his amphibological answers , that he could have foretold you all these things . the miracles wrought by christ were the raising up of the dead ( which many would impute to the woman of endor , and also to our witches and conjurors ) the restoring of the lame to limbs , the blinde to sight , the dumb to speech , and finally the healing of all diseases , which many beleeve our witches can do ; yea , and as they themselves will take it upon them . as for casting out of devils ( which was another kind of miracles usual with christ ) witches and conjurors are said to be as good thereat as ever he was : and yet , if you will beleeve christs words , it cannot be so . for he saith ; every kingdome divided against it selfe , shall be brought to nought , &c. if satan cast out satan , he is divided , &c. and his kingdome shall not endure , &c. peters chaines fell off in prison , so did richard gallisies fetters at windsor : marry the prison doores opened not to richard , as they did to peter . helias by special grace obtained raine , our witches can make it raine , when they list , &c. bu● sithens christ did these miracles , and many more , and all to confirme his truth , and strengthen our faith , and finally for the conversion of the people ( as appeareth in john . . and . insomuch as he vehemently reproved such , as upon the sight of them would not beleeve , saying ▪ wo be to thee corazin , wo be to thee bethsaida . if the miracles had been done in tyre and sidon , which have been done in you , they had a great while ago repented , &c. let us setle and acquiet our faith in christ , and beleeving all his wonderous works , let us reject these old wives fables , as lying vanities : whereof you may finde in the golden legend , m. mal. and specially in bodin miraculous stuffe , enough to checke all the miracles expressed in the old & new testament ; which are of more credit with many bewitched people , then the true miracles of christ himselfe . insomuch as they stand in more awe of the menacies of a witch , then of all the threatnings and curses pronounced by god , and expressed in his word . and thus much touching the word kasam . the tenth book . chap. i. the interpretation of this hebrew word onen , of the vanity of dreams , and divinati●ns thereupon . onen differeth not much from kasam , but that it is extended to the interpretation of dreames . and as for dreames , whatsoever credit is attributed unto them , proceedeth of folly : and they are fooles that trust in them , for why ? they have deceived many . in which respect the prophet giveth us good warning , not to follow nor harken to the expositors of dreames , for they come through the m●●titude of businesse . and therefore those witches , that make men beleeve they can prophesie upon dreames , as knowing the interpretation of them , and either for money or glory abuse men and women thereby , are meere couseners , and worthy of great punishment : as are such witchmongers , as beleeving them , attribute unto them s●chdivine power 〈◊〉 onely belongeth to god : as appeareth in jeremy the prophet . chap. ii. of divine , naturall , and casuall dreames , with their differing causes and effects . macrobius recounteth five differences of images , or rather imaginations exhibited unto them that sleepe , which for the most part do figni●ie somewhat in admonition . there be also many subdivisions made hereof , which i think needlesse to rehearse . in jasper pe●cer they are to be seene , with the cause● and occasions of dreames . there were wo●● to be delivered from god himselfe o● his angels , certaine dreames and visions unto the prophets and holy fathers : according to the saying of joel ; i will poure my spirit upon all flesh , your young men shall dream dreames , and your old men shall see visions . these kind of dreames ( i say ) were the admonishments and forewarnings of god to his people : as that of joseph , to abide with mary his wife , after she was conceived by the holy ghost , as also to convey our saviour christ into aegypt , &c. the interpretation whereof are the peculiar gifts of god , which joseph the patriarch , and daniel the prophet had most specially . as for physical conjectures upon dreames , the scriptures improve them not : for by them the physitians many times do understand the state of their patients bodies . for some of them come by meanes of choler , flegme , melancholy , or blood ; and some by love , surfet , hunger , thirst , &c. galen and boetius were said to deale with devils , because they told so justly their patients dreames , or rather by their dreames their special diseases . howbeit , physical dreames are natural , and the cause of them dwelleth in the nature of man. for they are the inward actions of the mind in the spirits of the braine , whilest the body is occupied with sleepe : for as touching the minde it selfe , it never sleepeth . these dreams vary , according to the difference of humors & vapors . there are also casual dreams , which ( as solomon saith ) come through the multitude of businesse . for as a looking-glasse sheweth the image or figure thereunto opposite : so in dreames , the phantasie and imagination informes the understanding of such things as haunt the outward sense . whereupon the poet saith . somnia ne cures , nam mens humana quod optat , dum vigil at sperans , per somnum cernit id ipsum . regard no dreames , for why ? the mind of that in sleepe a view doth take , which it doth wish and hope to find , at such time as it is awake . chap. iii. the opinion of divers old writers touching dreames , and how they vary in noting the causes thereof . synesius , themistius , democritus , and others grounding themselves upon examples that chance hath sometimes verified , perswade men , that nothing is dreamed in vaine : affirming that the heavenly influencies do b●ing forth divers formes in corporal matters ; and of the same influencies , visions and dreames are printed in the fantastical power , which is instrumental , with a celestial disposition meete to bring forth some effect , especially in sleepe , when the mind ( being free from bodily cares ) may more liberally receive the heavenly influencies , whereby many things are knowne to them sleeping in dreames , which they that wake cannot see . plato attributeth them to the formes and ingendred knowledges of the soule ; avicen to the last intelligence that moveth the moone , through the light that lighteneth the fantasie in sleepe ; aristotle to the phantastical sense ; averroës to the imaginative ; albert to the influence of superior bodies . chap. iv. against interpreters of dreames , of the ordinary cause of dreamer , hemingius his opinion of diabolical dreames , the interpretation of dreames ceased . there are bookes carried about concerning this matter , under the name of abraham , who ( as philo in lib. gigantum saith ) was the first inventor of the exposition of dreames : and so likewise of solomon and daniel . but cicero in lib. de divinatione confuteth the vanity and folly of them that give credit to dreames . and as for the interpreters of dreams , as they know not before the dreame , nor yet after any ceatainty ; yet when any thing afterwards happeneth , then they apply the dreame to that which hath chanced . certainly men never lightly fa●le to dreame by night , of that which they meditate by day : and by day they see divers and sundry things , and conceive them severally in their minds . then those mixed conceits being laid up in the closet of the memory , strive together ; which , because the phantasie cannot discerne nor discusse ▪ some certaine thing gathered of many conceits is bred and contrived in one together . and therefore in my opinion , it is time vainly employed , to study about the interpretation of dreames . he that list to see the folly and vanity thereof , may read a vaine treatise , set out by thomas hill londone● , . lastly , there are diabolical dreames , which nicholaus hemingius devideth into three sorts . the first is , when the devil immediately of himselfe ( he meaneth corporally ) offereth any matter of dreame . secondly , when the devil sheweth revelations to them that have made request unto him therefore . thirdly , when magicians by art bring to passe , that other men dreame what they will. assuredly these , and so all the rest ( as they may be used ) are very magicall and devilish dreames . for although we may receive comfort of minde by those , which are called divine dreames , and health of body through physical dreames : yet if we take upon us to use the office of god in the revelation or rather the interpretation of them ; or if we attribute unto them miraculous effects ( now when we see the gifts of prophesie , and of interpretation of dreames , and also the operation of miracles are ceased , which were special and peculiar gifts of god , to confirme the truth of the word , and to establish his people in the faith of the messias , who is now exhibited unto us both in the testament , and also in the blood of our saviour jesus christ ) we are bewitched , and both abuse and offend the majesty of god , and also seduce , delude and cousen all such as by our perswasion , and their own light beleefe , give us credit . chap. v. that neither witches , nor any other , can either by words or hearb● , thrust into the mind of a sleeping man , what cogitations or dreams they list ; and whence magicall dreames come . i grant there may be hearbs and stones found and known to the physitians , which may procure dreames ; and other hearbs and stones , &c. to make one bewraie all the secrets of his mind , when his body sleepeth , or at least-wise to procure speech in sleep . but that witches or magicians have power by words , hearbs , or imprecations to thrust into the mind or conscience of man , what it shall please them , by vertue of their charmes , hearbs , stones or familiars , &c. according to the opinion of hemingius , i deny : though therewithal i confesse , that the devil both by day and also by night , travelleth to seduce man , and to lead him from god ; yea & that no way more then this , where he placeth himself as god in the minds of them that are so credulous , to attribute unto him , or unto witches that which is only in the office , nature and power of god to accomplish . doth not daniel the prophet say , even in this case ; it is the lord only that knoweth such secrets , as in the exposition of dreames is required ? and doth not joseph repeat those very words to pharaohs officers , who consulted with him therein ? examples of divine dreames you may find a great number in the scripture , such ( i mean ) as it pleased god to reveale his pleasure by . of physicall dreames we may both read in authors , and see in our own experience daily , or rather nightly . such dreames also as are casual , they are likewise usual , and come ( as hath been said ) through the maltitude of affairs and businesse . those which in these daies are called magical or diabolical dreams , may rather be called melancholical . for out of that black vapor in sleep● through dreams appeareth ( as aristotle saith ) some horrible thing ; and as it were the image of an ugly devil : sometimes also other terrible visions , imagniations , counsels , and practises . as where we read of a certain man , that dreamed there appeared one unto him that required him to throw himself into a deep pit , and that he should reape great benefit thereby at gods hands . so as the miserable wretch giving credit thereunto , performed the matter and killed himself . now i confesse , that the interpretation or execution of that dreame was indeed diabolical : but the dreame was casual , derived from the heavy and black humor of melancholy . chap. vi. how men have been bewitched , cousened or abused by dreames to dig and search for money . how many have been bewitched with dreames , and thereby made to consume themselves with digging and searching for money , &c. whereof they , or some other have dreamt ? i my self could manifest , as having known how wise men have been that way abused by very simple persons , even where no dreame hath been met withall , but waking dreams . and this hath been used heretofore , as one of the finest cousening fea●s : in so much as there is a very formal art thereof devised , with many excellent superstitions and ceremonies thereunto belonging , which i will set down as briefly as may be . albeit that here in england ; this proverbe hath been current ; to wit , dreames prove contrary : according to the answer o● the priests boy to his master , who told his said boy that he dream● he kissed his taile : yea master ( saith he ) but dreames prove contrary , you must kisse mine . chap. vii . the art and order to be used in digging for money , revealed by dreams : how to procure pleasant dreames : of morning and midnight dreams . there must be made upon a hazel wand three crosses , and certaine words both blasphemous and impious must be said over it , and hereunto must be added certain characters , and barbarous names . and whilst the treasure is a digging , there must be read the psalmes , de profundi● , missa , misereatur nostri , requiem , pater noster , ave maria , et ne 〈◊〉 inducas in tentationem , sed libera nos à malo , amen . a porta inferni cred● videre bona , &c. expectate dominum , requiem aeternam . and then a certain prayer . and if the time of digging be neglected , the devil will carry all the treasure away . see other more absolute conjurations for this purpose , in the word iidoni following . you shall find in johannes , baptista neapolitanus , divers receipts by hearbs and potions , to procure pleasant or fearfull dreames ; and perfumes also to that effect : who affirmeth , that dreames in the dead of the night are commonly preposterous and monstrous ; and in the morning when the grosse humors be spent , there happen more pleasant and certain dreames , the bloud being more pure then at other times : the reason whereof is there expressed . chap. viii . sundry receipts and ointments , made and used for the transportation of witches , and other miraculous effects : an instance thereof reported and credited by some that are lea●ned . it shall not be amisse here in this place to repeate an oinment greatly to this purpose , rehearsed by the aforesaid john bapt. neap. wherein although he may be overtaken and cousened by an old witch , and made not onely to beleeve , but also to report a false tale ; yet because it greatly overthroweth the opinion of m. mal. bodin , and such other , as write so absolutely in maintenance of witches transportations . i will set downe his words in this behalfe . the receipt is as followeth . the fat of young children , and seeth it with water in a brazen vessel , reserving the thickest of that which remaineth boiled in the bottome , which they lay up and keep , until occasion serveth to use it . they put hereunto eleoselinum , aconitum , frondes populeas , mountain persly , wolfes-bane , leaves of the poplar and soote . another receipt to the same purpose . sium , acarum vulgare , pentaphyllon , yellow water-cresses , common acorus , cinquefoile , the blood of a flitter-mouse , solanum somniferum , & oleum . sleeping nightshade and oyle . they stampe all these together , and then they rub all parts of their bodies exceedingly , till they looke red , and be very hot , so as the pores may be opened , and their flesh soluble and loose . they joyne herewithal either fat , or oyle in stead thereof , that the force of the ointment may the rather pierce inwardly , and so be more effectual . by this meanes ( saith he ) in a moone-light night they seeme to be carried in the aire , to feasting , singing , dancing , kissing , ●ulling , and other acts of venery , with such youthes as they love and desire most : for the force ( saith he ) of their imagination is so vehement , that almost all that part of the braine , wherein the memory consisteth , is full of such conceits . and whereas they are naturally prone to beleeve any thing ; so do they receive such impressions and stedfast imaginations into their minds , as even their spirits are altered thereby ; not thinking upon any thing else , either by day or by night . and this helpeth them forward in their imaginations , that their usuall food is none other commonly but beets , rootes , nuts , beanes , pease , &c. now ( saith he ) when i considered throughly hereof , remaining doubtful of the matter , there fell into my hands a witch , who of her owne accord did promise me to fetch me an errand out of hand from far countries , and willed all them , whom i had brought to witnesse the matter , to depart out of the chamber . and when she had undressed her selfe , and f●oted her body with certaine ointments ( which action we beheld through a chinke or little hole of the doore ) she fell downe through the force those soporiferous or sleepy ointments into a most sound and heavy sleep : so as we did break open the doore , and did beate her exceedingly ; but the force of her sleepe was such , as it took away from her the sense of feeling : and we departed for a time . now when her strength and powers were weary and decayed , she awoke of her owne accord , and began to speak many vaine and doting words , affirming that she had passed over both seas and mountaines ; delivering to us many untrue and false reports : we earnestly denied them , she impudently affirmed them . this ( saith he ) will not so come to passe with every one , but onely with old women that are melancholick , whose nature is extreame cold , and their evaporation small ; and they both perceive and remember what they see in that case and taking of theirs . chap. ix . a confutation of the former follies , as well concerning ointments , dreames , &c. as also of the assembly of witches , and of their consultations and bankets at sundry places , and all in dreames . but if it be true that s. augustine saith , and many other writers that witches nightwalkings are but phantasies and dreames : then all the reports of their bargaine , transporting , and meetings with diana , minerva , &c. are but fables ; and then do they ly that maintaine those actions to be done in deed and verity , which in truth are done no way . it were marvel on the one side ( if those things happened in dreames , which neverthelesse the witches affirme to be otherwise ) that when those witches awake , they neither consider nor remember that they were in a dreame . it were marvel that their ointments , by the physicians opinions having no force at all to that effect , as they confesse which are inquisitors , should have such operation . it were marvel that their ointments cannot be found any where , saving onely in the inquisitors bookes . it were marvel , that when a stranger is anointed therewith , they have sometimes , and yet not alwayes , the like operation as with witches ; which all the inquisitors confesse . but to this last , frier bartholomaeus saith , that the witches themselves , before they anoint themselves , do heare in the night time a great noise of minstrels , which fly over them , with the lady of the fairies , and then they addresse themselves to their journy . but then i marvel againe , that no body else hearth nor seeth this troope of minstrels , especially riding in a moon-light night . it is marvel , that they that think this to be but in a dreame , can be perswaded that all the rest is any other th●● dreames . it is marvel that in dreames , witches of old acquaintance meet so just together , and conclude upon murthers , and receive ointments , rootes , powders , &c. ( as witchmongers report they do , and as they make the witches confesse ) and yet ly at home fast asleepe . it is marvel that such preparation is made for them ( as sprenger , bartholomew , and bodin report ) as well in noble mens houses , as in alehouses ; and that they come in dreames , and eate up their meate : and the al●wi●e specially is not wearied with them for non-payment of their score , or false payment ; to wit , with imaginary money , which they say is not substantial , and that they talke not afterwards about the reckoning , and so discover the matter . and it is most marvel of all , that the hostesse , &c. doth not sit among them , and take part of their good cheer . for so it is that if any part of these their meetings and league be true , it is as true and as certainly proved and confessed , that at some ale-house , or some time at some gentlemans house , there is continuall preparation made monethly for this assembly : as appeareth in s. germans story . chap. x. that most part of prophesies in the old testament were revealed in dreams , that we are not now to look for such revelations , of some who have dreamt of that which hath come to passe , that dreams prove contrary nabuchadnezzers rule to know a true expositor of dreames . it is held and maintained by divers , and gathered out of the . of numbers , that all which was written or spoken by the prophets , among the children of israel ( moses excepted ) was propounded to them by dreames . and indeed it is manifest , that many things , which are thought by the unlearned to have been really finished , have been only performed by dreames and visions . as where solomon required of god the gift of wisdome : that was ( i say ) in a dream ; and also where he received promise of the continuance of the kingdome of israel in his line . so was esay's vision in the . of his prophesie : as also that of ezechiel the . finally , where jeremie was commanded to hide his girdle in the clift of a rock at the river euphrates in babylon ; and that after certain daies , it did there putrefy , it must needs be in a dream ; for jeremy was never ( or at least wise not then ) at babylon . we that are christians must not now slumber and dream , but watch and pray , and meditate upon our salvation in christ both day and night . and if we expect revelations in our dreams , now , when christ is come , we shall deceive our selves : for in him are fullfilled all dreams & prophesies . howbeit , bodin holdeth that dreams and visions continue till this day , in as miraculous manner as ever they did . if you reade artemidorus , you shall reade many stories of such as dreamt of things that afterwards came to passe . but he might have cited a thousand for one that fel out contrary : for as for such dreamers among the jews themselves , as had not extraordinary visions miraculously exhibited unto them by god , they were counted couseners , as may appear by these words of the prophet zacharie ; surely the idols have spoken vanity , and the soothsayers have seen a ly , and the dreamers have told a vainthing . according to solomons saying ; in the multitude of dreames and vanities are many words . it appeareth in jeremie . that the false prophets , whilest they illuded the people with lies , counterfeiting the true prophets , used to cry out , dreames , dreames ; we have dreamed a dreame , &c. finally , nabuchadnezzer teacheth all men to know a true expositor of dreames ; to wit , such a one as hath his revelation from god. for he can ( as daniel did ) repeate your dream before you discover it : which thing if any expounder of dreames can do at this day , i will believe him . the eleventh book . chap. i. the hebrew word nahas expounded , of the art of augury , who invented it , how slovenly a science it is : the multitude of sacrifices and sacrificers of the heathen , and the causes thereof . nahas , is to observe the flying of birds , and comprehendeth all such other observations , where men do ghesse upon uncertain toies . it is found in deut. . and in . chron. . and elsewhere . of this art of augury tyresias the king of the thebans is said to be the first inventor : but tages first published the discipline thereof , being but a little boy ; as cicero reporteth out of the bookes of the hetruscans themselves . some points of this art are more high and profound than some others , & yet are they more homely and slovenly then the rest ; as namely , the divination upon the entrails of beasts , which the gentiles in their sacrifices specially observed . insomuch as marcus varro , seeing the absurdity thereof , said that these gods were not only idle , but very slovens , that used so to hide their secrets and councels in the guts and bowels of beasts . how vainly , absurdly , and superstitiously the heathen used this kind of divination in their sacrifices , is manifested by their actions and ceremonies in that behalfe practised , as well in times past , as at this hour . the aegyptians had . several sorts and kinds of sacrifices ; the romans had almost as many ; the graecians had not so few as they ; the persians and the medes were not behind them ; the indians and other nations have at this instant their sacrifices full of variety , and more full of barbarous impiety . for in sundry places , these offer sacrifices to the devil , hoping thereby to move him to lenity : yea these commonly sacrifice such of their enemies , as they have taken in war : as we reade that the gentiles in ancient time did offer sacrifice , to appease the wrath and indignation of their feigned gods . chap. ii. of the iews sacrifice to moloch , a discourse thereupon , and of purgatory . the jewes used one kind of diabolical sacrifice , never taught them by moses , namely , to offer their children to moloch , making their sonnes and their daughters to runne through the fi●e ; supposing such grace and efficacy to have been in that action , as other witche● affirm to be in charmes and words . and therefore among other points of witchcraft , this is specially and namely forbidden by moses we reade of no more miracles wrought hereby , than by any other kind of witchcraft in the old or new testament expressed . it was no ceremony appointed by god , no figure of christ : perhaps it might be a sacrament or rather a figure of purgatory , the which place was not remembred by moses . neither was there any sacrifice appointed by the law for the releefe of the israelites soules that there should be tormented . which without all doubt should not have beene omitted , if any such place of purgatory had been then , as the pope hath lately devised for his private and speciall lucre . this sacrificing to moloch ( as some affirme ) was usual among the gentiles , from whence the jewes brought it into israel : and there ( of likelyhood ) the eutichists learned the obomination in that behalfe . chap. iii. the canibals cruelty , of popish sacrifices exceeding in tyranny the iewes or gentiles . the incivility and cruel sacrifices of popish priests do yet exceed both the jew and the gentile : for these take upon them to sacrifice christ himselfe . and to make their tyranny the more apparent , they are not contended to have killed him once , but dayly and hourely torment him with new deaths ; yea they are not ashamed to sweare , that with their carnal hands they teare his humane substance , breaking it into small gobbets ; and with their external teeth chew his flesh and bones , contrary to divine or humane nature ; and contrary to the prophesie , which saith ; there shall not a bone of him be broken . finally , in the end of their sacrifices ( as they say ) they eate him up rawe , and swallow downe into their guts every member and parcel of him : and last of all , that they convey him into the place where they bestowe the residue of all that which they have devoured that day . and this same barbarous impiety exceedeth the cruelty of all others : for all the gentiles consumed their sacrifices with fire , which they thought to be holy . chap. iv. the superstition of the heathen about the element of fire , and how it grew in such reverence among them , of their corruptions , and that they had some inkling of the godly fathers doings in that behalfe . as touching the element of fire , and the superstition thereof about those businesses , you shall understand , that many superstitious people of all nations have received , and reverenced , as the most holy thing among their sacrifices : insomuch ( i say ) as they have worshipped it among their gods , calling it orimasda ( to wit ) holy fire , and divine light . the greekes called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the romans vesta , which is , the fire of the lord. surely they had heard of the fire that came downe from heaven , and consumed the oblations of the fathers ; and they understood it to be god himselfe . for there came to the heathen , the bare names of things , from the doctrine of the godly fathers and patriarches , and those so obscured with fables , and corrupted with lies , so overwhelmed with superstitions , & disguised with ceremonies , that it is hard to judge from whence they came . some cause thereof ( i suppose ) was partly the translations of governments , whereby one nation learned folly of another ; and partly blind devotion , without knowledge of gods word : but specially the want of grace , which they sought not for , according to gods commandement and will. and that the gentiles had some inkling of the godly fathers doings , may diversly appeare . do not the muscovits , and indian prophets at this day , like apes , imitate esay ? because he went naked certaine years , they forsooth counterfeit madnes , and drink potions for that purpose ; thinking that whatsoever they say in their madnesse , will certainly come to passe . but hereof is more largely discoursed before in the word kasam . chap. v. of the romane sacrifices : of the estimation they had of augury , of the law of the twelve tables . the romans , even after they were growne to great civility , and enjoyed a most flourishing state and common-wealth ; would sometimes sacrifice themselves , sometimes their children , sometimes their friends , &c. consuming the same with fire , which they thought holy . such estimation ( i say ) was attributed to that of divination upon the entrails of beasts , &c. at rome , the chiefe princes themselves exercised the same ; namely , romulus , fabius maximus , &c. insomuch as there was a decree made there , by the whole senate , that ●ix of the cheefe magistrates sonnes should from time to time be put forth , to learne the mystery of these arts of augury and divination , at hetruria , where the cunning and knowledge thereof most abounded . when they came home well informed and instructed in this art , their estimation and dignity was such , as they were accounted , reputed , and taken to be the intrepretors of the gods , or rather betweene the gods and them . no high priest , nor any other great officer was elected , but these did either absolutely nominate them , or else did exhibit the names of two , whereof the senate must choose the one . in their ancient lawes were written these words : prodigia & portenta ad hetruscos aruspices ( si senatus iusserit ) deferunto , hetruriaeque principes disciplinam discunto . quibus divis decreverunto , procuranto , isdem fulgura & ostenta pianto , auspicia servanto , auguri parento : the effect of which words is this ; let all prodigious and portentous matters be carried to the soothsayers of hetruria , at the will and commandement of the senate ; and let the young princes be sent to hetruria , there to learne that discipline , or to be instructed in that art or knowledge . let there be alwayes some solicitor , to learne with what gods they have decreed or determined their matters ; and let sacrifices be made unto them in times of lightening , or at any strange or supernatural shew . let all such conjecturing tokens be observed ; whatsoever the soothsayer commandeth , let it be religiously obeyed . chap. vi. colledges of augurors , their office , their number , the signification of augury , that the practisers of that art were couseners , their profession , their places of exercise , their apparell , their superstition . romulus erected three colledges or centuries of those kinds of soothsayers , which only ( and none other ) should have authority to expound the minds and admonishment of the gods . afterwards that number was augmented to five , and after that to nine : for they must needs be odd . in the end they increased so fast , that they were faine to make a decree for stay from the further proceeding in those erections : like to our statute of mortmaine . howbeit , sylla ( contrary to all orders and constitutions before made ) increased that number to four and twenty . and though augurium be most properly that divination , which is gathered by birds ; yet because this word nahas comprehendeth all other kinds of divination , as extispicium , aruspicium , &c. which is as well the guessing upon the entrails of beasts , as divers other waies : omitting physiognomy and palmestry , and such like , for the tediousnesse and folly thereof ; i will speake a little of such arts , as were above measure regarded of our elders : neither mind i to discover the whole circumstance , but to refute the vanity thereof , and specially of the professors of them , which are and alwaies have been cousening arts , and in them contained both special and several kinds of witchcrafts . for the masters of these faculties have ever taken upon them to occupy the place and name of god ; blasphemously ascribing unto themselves his omnipotent power , to foretell , &c. whereas , in truth , they could or can do nothing , but make a shew of that which is not . one matter , to bewray their cousening , is ; that they could never worke nor foreshew any thing to the poor or inferior sort of people : for portentous shewes ( say they ) alwaies concerned great estates . such matters as touched the baser sort , were inferior causes ; which the superstition of the people themselves would not neglect to learn. howbeit , the professors of this art descended not so lowe , as to communicate with them : for they were priests ( which in all ages and nations have been jolly fellows ) whose office was , to tell what should come to passe , either touching good luck or bad fortune ; to expound the minds , admonitions , warnings and threatnings of the gods , to foreshew calamities , &c. which might be ( by their sacrifices and common contrition ) removed and qualifyed . and before their entrance into that action , they had many observations , which they executed very superstitiously ; pretending that every bird and beast , &c. should be sent from the gods as foreshewers of somewhat . and therefore first they used to choose a clear day , and faire weather to do their businesse in : for the which their place was certainly assigned , as well in rome as in hetruria , wherein they observed every quarter of the element , which way to look , and which way to stand , &c. their apparel was very priestlike , of fashion altered from all others , specially at the time of their prayers , wherein they might not omit a word no● a syllable : in respect whereof one read the service , and all the residue repeated it after him , in the manner of a procession . chap. vii . the times and seasons to exercise augury , the manner and order thereof , of the ceremonies thereunto belonging . no lesse regard was there had of the times of their practise in that ministery : for they must begin at midnight , and end at noon , no● travelling therein in the decay of the day , but in the increase of the same , neither in the sixth or seventh hour of the day , nor yet after the moneth of august ; because then young birds flie about , and are diseased and unperfect , mounting their fethers , and flying out of the countrey : so as no certain guesse is to be made of the gods purposes by them at those season● . but in their due times they standing with a bowed wand in their hand , their face toward the east , &c. in the top of an high tower , the wether being clear , watch for birds , noting from whence they came , and whither they fly , and in what sort they wag their wings , &c. chap. viii . vpon what signes and tokens augurors did prognosticate , observations touching the inward and outward parts of beasts , with notes of beasts behaviour in the slaughter-house . these kind of witches , whom we have now in hand , did also prognosticate good or bad luck , according to the soundnes or imperfectiō of the entrails of beasts ; or according to the superfluities or infirmities of nature ; or according to the abundance of humours unnecessary , appearing in the inward parts & bowels of the beasts sacrificed . for as touching the outward parts , it was alwaies provided and foreseen , that they should be without blemish . and yet there were many tokens and notes to be taken of the external actions of those beasts , at the time of sacrifice : as if they would not quietly be brought to the place of execution , but must be forceably hailed ; or if they brake loose ; or if by hap , cunning or strength they withstood the first blow , or if after the butchers blow they leaped up , rored , stood fast ; or being fallen , kicked , or would not quietly die , or bled not well ; or if any ill news had bin heard , or any ill fight seen at the time of slaughter or sacrifice : which were all significations of ill luck and unhappy successe . on the other side , if the slaughterman performed his office well , so as the beast had been well chosen , not infected , but whole and sound , and in the end fair killed ; all had been safe : for then the gods smiled . chap. ix . a confutation of augury , plato his reverend opinion thereof , of contrary events , and false predictions . but what credit is to be attributed to such toies and chances , which grow not of nature , but are gathered by the superstition of the interpretors ? as for birds , who is so ignorant that conceiveth not , that one flyeth one way , another another way , about their private necessities ? and yet are the other divinations more vain and foolish . howbeit , plato thinketh a commonwealth cannot stand without this art , and numbereth it among the liberal sciences . these fellowes promised pompeie , cassius , and caesar , that none of them should die before they were old , and that in their own houses , and in great honour ; and yet they all died clean contrarily . howbeit doubtlesse , the heathen in this point were not so much to be blamed , as the sacrificing papists : for they were directed hereunto without the knowledge of god's promises ; neither knew they the end why such ceremonies and sacrifices were instituted ; but only understood by an uncertain and slender report , that god was wont to send good or ill successe to the children of israel , and to the old patriarchs and fathers , upon his acceptance or disallowance of their sacrifices and oblations . but men in all ages have been so desirous to know the effect of their purposes , the sequel of things to come , and to see the end of their fear and hope ; that a seely witch , which hath learned any thing in the art of cousenage , may make a great many jolly fools . chap. x. the cousening art of sortilege or lotary , practised especially by aegyptian vagabonds , of allowed lots , of pythagoras his lot , &c. the counterfeit aegyptians , which were indeed cousening vagabonds , practising the art called sortilegium , had no small credit among the multitude : howbeit , their divinations were as was their fast and loose , and as the witches cures and hurts , and as the soothsayers answers , and as the conjurors raising up of spirits , and as apollos or the rood of graces oracles , and as the jugglers knacks of legierdemaine , and as the papists exorcismes , and as the witches charmes , and as the counterfeit visions , and as the couseners knaveries . hereupon it was said ; non inveniatur inter vos menabas , that is , sortilegus , which were like to these aegyptian couseners . as for other lots , they were used , and that lawfully , as appeareth by jonas and others that were holy men , & as may be seen among all common-wealths , for the deciding of divers controversies , &c. wherein thy neighbour is not misused , nor god any way offended . but in truth i think , because of the cousenage that so easily may be used herein , god forbad it in the common-wealth of the jews , though in the good use thereof it was allowed in matters of great weight ; as appeareth both in the old and new testament ; and that as well in doubtful cases and distributions , as in elections and inheritances , and pacification of variances . i omit to speake any thing of the lots comprised in verses , concerning the luck ensuing , either of virgil , homer , or any other , wherein fortune is gathered by the sudden turning unto them : because it is a childish and ridiculous toie , and like unto childrens play at primus , secundus , or the game called the philosophers table : but herein i will referre you to the bable it selfe , or else to bodin , or to some such sober writer thereupon ; of whom there is no want . there is a lot also called pythagoras lot , which ( some say ) aristotle beleeved : and that is , where the characters of letters have certaine proper numbers ; whereby they divine ( through the proper names of men ) so as the numbers of each letters being gathered in a summe , and put together , give victory to them whose summe is the greater ; whether the question be of warre , life , matrimony , victory , &c. even as the unequal number of vowels in proper names portendeth lack of sight , halting &c. which the godfathers and godmothers might easily prevent , if the case stood so . chap. xi . of the cabilestical art , consisting of traditions and unwritten varities learned without book , and of the division thereof . here is also place for the cabalistical art , consisting of unwritten verities , which the jewes do beleeve and brag that god himselfe gave to moses in the mount sinai ; and afterwards was taught onely with lively voice , by degrees of succession , without writing , untill the time of esdras : even as the scholars of archippus did use wit and memory in stead of bookes . they divide this in twaine ; the one expoundeth with philosophical reason the secrets of the law and the bible , wherein ( they say ) that solomon was very cunning ; because it is written in the hebrew stories , that he disputed from the cedar of libanus , even to the hysope , and also of birds , beasts , &c. the other is as it were a symbolical divinity of the highest contemplation , of the divine and angelike vertues , of holy names and signes ; wherein the letters , numbers , figures , things and armes , the pricks over the letters , the lines , the points , and ●he accents do all signifie very profound things and great secrets . by these arts the atheists suppose moses wrote all his miracles , and that hereby they have power over angels and devils , as also to do miracles : yea and that hereby all the miracles that either any of the prophets , or christ himselfe wrought , were accomplished . but c. agrippa having searched to the bottome of this art , saith , it is nothing but superstition and folly . otherwise you may be sure christ would not have hidden it from his church . for this cause the jewes were so skilful in the names of god. but there is none other name in heaven or earth , in which we might be saved , but jesus : neither is that meant by his bare name , but by his vertue and goodnesse towards us . these cabalists do further brag , that they are able hereby , not onely to finde out and know the unspeakeable mysteries of god ; but also the secrets which are above scripture ; whereby also they take upon them to prophesie , and to worke miracles : yea hereby they can make what they list to be scripture ; as valeria proba did pick certaine verses out of virgile , alluding them to christ. and therefore these their revolutions are nothing but allegoricall games , which idle men busied in letters , points , and numbers ( which the hebrew tongue easily suffereth ) devise , to delude and cousen the simple and ignorant . and this they call alphabetary or arythmantical divinity , which christ shewed to his apostles onely , and which paul saith he speaketh but among perfect men ; and being high mysteries are not to be committed unto writing and so made popular . there is no man that readeth any thing of this cabalistical art , but must needs think upon the popes cunning practises in this behalfe , who hath in scrinio pectoris , not onely the exposition of all lawes , both divine & humane , but also authority to add thereunto , or to draw back there from at his pleasure : and this may he lawfully do even with the scriptures , either by addition or substraction , after his own pontifical liking . as for example : he hath added the apocrypha ( whereunto he might as well have joined s. augustines works , or the course of the civil law , &c. ) again , he hath diminished from the decalogue or ten commandements , not one or two words , but a whole precept , namely the second , which it hath pleased him to dash out with his pen : and truly he might as well by the same authority have raised out of the testament s. markes gospel . chap. xii . when , how , and in what sort sacrifices were first ordained , and how they were prophaned , and how the pop● corrupteth the sacraments of christ. at the first god manifested to our father adam , by the prohibition of the apple , that he would have man live unde● a law , in obedience and submission ; and not to wander like a beast without order or discipline . and after man had transgressed , and deserved thereby gods heavy displeasure , yet his mercy prevailed ; and taking compassion upon man , he promised the messias , who should be borne of a woman , and breake the serpents head : 〈◊〉 declaring by evident testimonies , that his pleasure was that man should be restored to savour and grace , through christ : and binding the minds of men to this promise , and to be fixed upon their messias , established figures and ceremonies wherewith to nourish their faith , and confirmed the same with miracles , prohibiting and excluding all mans devises in that behalfe . and upon his promise renewed , he injoyed ( i say ) and erected a new forme of worship , whereby he would have his promises constantly beheld , faithfully beleeved , and reverenly regarded . he ordained six sorts of divine sacrifices ; three propitiatory , not as meriting remission of sinnes , but as figures of christs propitiation : the other three were of thanksgiving . these sacrifices were full of ceremonies , they were powdered with consecrated salt , and kindled with fire , which was preserved in the tabernacle of the lord : which fire ( some think ) was sent downe from heaven . god himselfe commanded these rites and ceremonies to our forefathers , noah , abraham , isaac , jacob , &c. promising therein both the amplification of their families , and also their messias . but in tract of time ( i say ) wantonnesse , negligence , and contempt , through the instigation of the devil , abolished this institution of god : so as in the end , god himselfe was forgotten among them , and they became pagans and heathens , devising their own wayes , until every countrey had devised and erected both new sacrifices , and also new gods particular unto themselves . whose example the pope followeth , in prophaning of christs sacraments , disguising them with his devises and superstitious ceremonies ; contriving and comprehending therein the folly of all nations : the which because little children do now perceive and scorne , i will passe over ; and returne to the gentiles , whome i cannot excuse of cousenage , superstition , nor yet of vanity in this behalfe : for if god suffered false prophets among the children of israel , being gods peculiar people , and hypocrits in the church of christ ; no marvel if there were such people amongst the heathen , which neither professed nor knew him . chap. xiii . of the objects whereupon the augurors used to prognosticate , with certaine cautions and notes . the gentiles , which treat of this matter , repeat an innumerable multitude of objects , whereupon they prognosticate good or bad luck . and a great matter is made of neezing , wherein the number of neezings and the time thereof is greatly noted ; the tingling in the finger , the elbowe , the toe , the knee , &c. are singular notes also to be observed in this art ; though specially herein are marked the flying of fowles , and meetings of beasts ; with this general caution , that the object or matter whereon men divine , must be sudden and unlooked for : which regard , children and some old fooles have to the gathering primroses , true loves , and foure-leaved grasse ; item the person unto whom such an object offereth it selfe unawares ; item the intention of the divinor , wherethe object which is met , is referred to augurie ; item the houre in which the object is without foreknowledge upon the sudden met withal : and so forth . plinie reporteth that gryphes flie alwayes to the place of slaughter , two or three dayes before the battel is fought ; which was seene and tried at the battel of troy : and in respect thereof , the griphe was allowed to be the chiefe bird of augurie . but among the innumerable number of the portentous beasts , fowles , serpents , and other creatures , the toade is the most excellent object , whose ugly deformity signifieth sweet and amiable fortune : in respect whereof some superstitious witches preserve toades for their familiars . and some one of good credit ( whom i could name ) having convented the witches themselves , hath starved diverse of their devils , which they kept in boxes in the likenesse of toades . plutarch chironaeus saith , that the place and fite of the signes that we receive by augury , are specially to be noted : for if we receive them on the left side , good lucke ; if on the right side , ill lucke insueth : because terrene and mortal things are opposite and contrary to divine and heavenlythings ; for that which the gods deliver with the right hand , falleth to our left side ; and so contrarywise . chap xiv . the division of augury , persons admittable into the colledges of augury , of their superstition . the latter divinors in these mysteries , have divided their soothsayings into twelve superstitions : as augustinus niphus termeth them . the first is prosperity ; the second , ill lucke , as when one goeth out of his house , and seeth an unluckybeast lying on the right side of his way ; the third is destinie ; the fourth is fortune ; the fift is ill hap , as when an infortunate beast ●eedeth on the right side of your way ; the sixt is utility ; the seventh is hurt ; the eight is called a cautel , as when a beast followeth one , and staieth at any side , not passing beyond him , which is a signe of good lucke ; the ninth is infelicity , and that is contrary to the eight , as when the beast passeth before one ; the tenth is perfection , the eleventh is imperfection ; the twelfth is conclusion . thus farre he . among the romans none could be received into the college of augurors that had a bile , or had beene bitten with a dog , &c. and at the times of their exercise , even at noone dayes , they lighted candles . from whence the papists convey unto their church , those points of infidelity . finally , their observations were so infinite and ridiculous , that there flew not a sparkle out of the fire , but it betokened somewhat . chap. xv. of the common peoples fo●d and superstitious collections and observations . amongst us there be many women , and effemenate men ( marry papists alwayes , as by their superstition may appeare ) that make great divinations upon the shedding of salt , wine , &c. and for the observation of dayes and houres use as great witchcraft as in any thing . for if one chance to take a fall from a horse , either in a slippery ot stumbling way , he will note the day and houre , and count that time unlucky for a journy . otherwise , he that receiveth a mischance , will consider whether he met not a cat , or a hare , when he went first out of his doores in the morning ; or stumbled not at the threshhold at his going out ; or put not on his shirt the wrong side outwards ; or his left shoe on his right foot , which augustus caesar reputed for the worst luck that might befal . but above all other nations ( as martinus de a●les witnesseth ) the spaniards are most superstitious herein , and of spaine , the people of the province of lusitania is the most fond . for one will say ; i had a dreame to night , or a crow croked upon my house , or an owle flew by me and screeched ( which augury lucius sylla took of his death ) or a cocke crew contrary to his houre . another saith ; the moone is at the prime ; another , that the sun rose in a cloud and looked pale , or a star shot and shined in the aire , or a strange cat came into the house , or a hen fell from the top of the house . many will go to bed againe , if they neeze before their shoes be on their feet ; some will hold fast their left thumb in their right hand when they hickot ; or else will hold their chinne with their right hand whiles a gospel is sung . it is thought very ill lucke of some , that a child , or any other living creature , should passe betweene two friends as they walke together ; for they say it portendeth a division of friendship . among the papists themselves , if any hunters , as they were a hunting , chanced to meet a frier or a priest ; they thought it so ill luck , as they would couple up their hounds , and go home , being in despaire of any further sport that day . marry if they had used venery with a begger , they should win all the money they played for that day at dice. the like folly is to be imputed unto them , that observe ( as true or probable ) old verses , wherein can be no reasonable cause of such effects ; which are brought to passe onely by gods power , and at his pleasure . of this sort be these that follow . vincenti festo si sol radiet memor est● . remember on s. vincents day , if that the sun his beames display . clara dies pauli bona tempora denotat anni . if paul th'apostles day be clear , it doth foreshew a lucky year . si sol splendescat mariâ purificante , major erit glacies post festum quàm fuil ante . if maries purifying day , be cleare and bright with sunny raie , then frost and cold shall be much more , after the feast than was before . serò rubens coelum cras indicat esse serenum , si manè rubeseit . ventus vel pluvia crescit . the skie being red at evening , for eshewes a faire and clear morning ; but if the morning riseth red , of wind or raine we shall be sped . some stick a needle or a buckle into a certain tree , neere to the cathedral church of s. christopher , or of some other saint ; hoping thereby to be delivered that yeare from the headach . item maids forsooth hang some of their haire before the image of s. urbane , because they would have the rest of their haire grow long and be yellow . item , women with child runne to church , and tie their girdles or shoe-lachets about a bell , and strike upon the same thrice , thinking that the sound thereof hasteth their good delivery . but sithence these things begin to touch the vanities and superstitions of incantations , i will referre you thither , where you shall see of that stuffe abundance ; beginning at the word habar . chap. xvi . how old writers vary about the matter , the manner , and the meanes , whereby things augurificall are moved . theophrastus and themistius affirme , that whatsoever happeneth unto man suddenly and by chance , cometh from the providence of god. so as themistius gathereth , that men in that respect prophesie , when they speake what cometh in their braine , upon the sudden ; though not knowing or understanding what they say . and that seeing god hath a care for us , it agreeth with reason ( as theophrastus saith ) that he shew us by some meane whatsoever shall happen . for with pythogoras he concludeth , that all foreshewes and auguries are the voices and words of god , by the which he foretelleth man the good or evil that shall betide . trimsmegistus affirmeth , that all augurificaal things are moved by devils ; porphyrie saith by gods , or rather good angels : according to the opinion of plotinus and lamblichus . some other affirme they are moved by the moone wandering through the twelve signes of the zodiake : because the moone hath dominion in all sudden matters . the aegyptian astronomers hold , that the moone ordereth not those portentous matters , but stella errans , a wandering starre , &c. chap. xvi . how ridiculous an art augury it , how cato mocked it , aristotles reason against it , fond collections of augurors , who allowed , and who disallowed it . verily all these observtaions being neither grounded on gods word , nor physical or philosophical reason , are vanities , superstitions , lies , and meerwitchcraft ; as whereby the world hath long time been , and is still abused and cousened . it is written ; non est vestrum scire tempora & ●●menta , &c. it is not for you to know the times and seasons , which the father hath put in his owne power . the most godly men and the wisest philosophers have given no credit hereunto . s. augustine saith ; qui bis divinationibus credit , sciat se fidem christianam & baptismum praevaricasse , & paganum deique inimicum esse . he that gives credit to these divinations , let him know that he hath abused the christian faith and his baptisme , and is a pagan , and enemy to god. one told cato , that a rat had carried away and eaten his hose , which the party said was a wonderful signe . nay ( said cato ) i think not so ; but if the hose had eaten the rat , that had been a wonderful token indeed . when nonius told cicero that they should have good successe in battel , because seven eagles were taken in pompeies campe , he answered thus ; no doubt it will be even so , if that we chance to sight with pies . in the like case also he answered labienus , who prophesied like successe by such divinations , saying , that through the hope of such toies , pompeie lost all his pavillions not long before . what wiseman would think , that god would commit his councel to ● daw , an owle , a swine , or a toade , or that he would hide his secret purposes in the dung and bowels of beasts ? aristotle thus reasoneth ; a●gury or divinations are neither the causes nor effects of things to come ; ergo , they do not thereby foretell things truly , but by chance . as if i dreame that my friend will come to my house , and he cometh indeed : yet neither dreame nor imagination is more the cause of my friends coming than the chattering of a pie . when hannibal overthrew marcus marcellus , the beast sacrificed wanted a peece of his heart ; therefore forsooth marius , when he sacrificed a● utica , and the beast lacked his ●iver , he must needs have the like successe . these are their collections , and as vaine as if they said , that the building of tenderden steeple was the cause of goodwine sands , or the decay of sandwitch haven . s. augustine saith , that these observations are most superstitious . but we reade in the fourth psalme , a sentence which might disswade any christian from this folly and impiety ; o ye sonnes of men , how long will you turne my glory into shame , loving vanity , and seeing lies ? the like is read in many other places of scripture . of such as allow this folly , i can commend plinie best , who saith , that the operation of these auguries is as we take them . for if we take then in good part , they are signes of good luck ; if we take them in ill part , ill lo●● followeth ; if we neglect them , and way them not , they do neither good nor harme . thomas of aquine reasoneth in this wise ; the starres , whose course is certaine , have greater affinity and community with mans actions , than auguries ; and yet our doings are neither directed nor proceed from the starres . which thing also ptolomey witnesseth , saying ; sapiens dominabitur astrit , a wiseman overruseth the starres . chap. xviii . fond distinctions of the heathen writers , concerning augury . the heathen made a distinction betweene divine , naturall , and casual auguries . divine auguries were such , as men were made beleeve were done miraculously , as when dogs spake ; as at the expulsion of tarnquinius out of his kingdome ; or when trees spake , as before the death of caesar ; or when horses spake , as did a horse whose name was zanthus . many learned christians confesse , that such things as may indeed have divine cause , may be called divine auguries ; or rather forewarnings of god , and tokens either of his blessings or discontentation ; as the starre was a token of a safe passage to the magicians that sought christ ; so was the cockcrowing an augury to peter for his conversion . and many such other divinations or auguries ( if it be lawful so to terme them ) are the in scriptures to be found . chap. xix . of natural and casual augury , the one allowed , and the other disallowed . natural augury is a physical or philosophical observation ; because humane and natural reason may be yeelded for such events : as if one heare the cock crow many times together , a man may guesse that raine will follow shortly , as by the crying of rookes , and by their extraordinary using of their wings in their flight , because through a natural instinct , provoked by the impression of the heavenly bodies , they are moved to know the times , according to the disposition of the weather , as it is necessary for their natures . and therefore jeremy saith ; milv●s in coelo cognovit tempus suum . the phisician may argue a strength towards in his patient , when he heareth him neeze twice , which is a natural cause to judge by , and conjecture upon . but sure it is meere casual , and also very foolish and incredible , that by two neezings , a man should be sure of good luck or successe in his businesse ; or by meeting of a toade , a man should escape a danger , or atchieve an enterprise , &c. chap. xx. a confutation of casual augury which is meere witchcraft , and upon what uncertainty those divinations are grounded . what imagination worketh in man or woman , many leaves would not comprehend ; for as the qualities thereof are strange , and almost incredible , so would the discourse thereof be long and tedious , whereof i had occasion to speak elsewhere . but the power of our imagination extendeth not to beasts , nor reacheth to birds , and therefore pertaineth nor hereunto . neither can the chance for the right or left side be good or bad luck in it selfe . why should any occurrent or augury be good ? because it cometh out of that part of the heavens , where the good or beneficial stars are placed . by that reason , all things should be good and happy that live on that side ; but we see the contrary experience , and as commonly as that . the like absurdity and error is in them that credit those divinations ▪ because the starres over the ninth house have dominion at the time of augury . if it should betoken good luck , joy or gladnesse , to heare a noise in the house , when the moone is in aries : and contrarywise , if it be●signe of ill luck , sorrow , or griefe for a beast to come into the house , the moone being in the same signe : here might be found a foule error and contrariety . and forsomuch as both may happen at once , the rule must needs be false and ridiculous . and if there were any certaine rules or notes to be gathered in these divinatious ; the abuse therein is such , as the word of god must needs be verified therein ; to wit , i will destroy the tokens of soothsayers , and make them that conjecture , sooles . chap. xxi . the figure-casters are witches , the uncertainty of their art , and of their contradictions , cornelius agrippa's sentence against judicial astrologie . these casters of figures may be numbered among the cousening witches , whose practise is above their reach , their purpose to gaine their kgowledge stolne from poets , their a●t uncertaine and full of vanity , more plainly derided in the scriptures , than any other folly . and thereupon many other trifling vanities are rooted and grounded ; as physiognomy , palmestry , interpreting of dreames , monsters , auguries , &c. the professors whereof confesse this to be the necessary key to open the knowledge of all their secrets . for these fellowes erect a figure of the heavens , by the exposition whereof ( together with the conjectures of similitudes and signes ) they seeke to find out the meaning of the significa●tors , attributing to them the ends of all things , contrary to truth , reason , and divinity : their rules being so inconstant , that few writers agree in the very principles thereof . for the rabbins , the old and new writers , and the very best philosophers dissent in the cheese grounds thereof , differing in the propriety of the houses , whereout they wring the foretelling of things to come , contending even about the number of spheres , being not yet resolved how to erect the beginnings and endes of the houses : for ptolomy make●h them after one sort , campanus after another , &c. and as alpetragus thinketh , that there be in the heavens divers movings as yet to men unknown , so do others affirme ( not without probability ) that there may be starres and bodies , to whom these movings may accord , which cannot be seen , either through their exceeding highnesse , or that hitherto are not tried with any observation of the art . the true motion of mars is not yet perceived , neither is it possible to find out the true entring of the sunne into the equinoctiall points . it is not denied , that the astronomers themselves have received their light , and their very art 〈◊〉 poets , without whose fables the twelve signes , and the northerly southerly figures had nev●r ascended into heaven . and yet ( as c. agrippa saith ) astrologers do live , cosen men , and gaine by these fables ; whiles the poets , which are the inventors of them , do live in beggery . the very skillfullest mathematicians confesse , that it is unpossible to find out any certain thing concerning the knowledge of judgements , as weal for the innumerable causes which worke together with the heavens , being alltogether , and one with the other to be considered : as also because influencies do not constraine but incline . for many ordinary and extraordinary occasions do interrupt them ; as education , custome , place , honesty , birth , blood , sicknesse , health , strength , weaknesse , meate , drink , liberty of mind , learning , &c. and they that have written the rules of judgement , and agree neerest therein , being of equal authority and learning , publish so contrary opinions upon one thing , that it is impossible for an astrologian to pronounce a certainty upon so variable opinions ; and otherwise , upon so uncertain reports no man is able to judge herein . so as ( according to ptolomy ) the foreknowledge of things to come by the starres , depende●h as well upon the affections of the mind , 〈◊〉 upon the obsevation of the planets , proceeding rather from chance than art , as whereby they deceive others , and are deceived themselves ●lso . chap. xxii . the subtilty of astrologers to maintain the credit of their art , why they remain in credit , certain impieties contained in astrologers assertions . if you marke the cunning ones , you shall see them speak darkly of things to come , devising by artificiall subtilty , doubtfull prognostications , ea●●ly to be applyed to every thing , time , prince , and nation : and if any thing come to passe according to their divina●ions , they fortifie their old ●●ognostiations with new reasons . neverthelesse , in the multitu●de and varietie of starres , yea even in the very middest of them , they 〈◊〉 out some places in a good aspect , and some in an ill ; and take occasion hereupon to say what they list , promising unto some men honour , long 〈◊〉 , wealth , victory , children , marriage , friends , offices ; and finally everlasting felicity . but if with any they be discontent , they say the starre● be not favourable to them , and threaten them with hanging , drowning beggery , sicknesse , misfortune , &c. and if one of these prognostications fall out right , then they triumph above measure . if the prognosticators be found to forge and ly alwaies ( without such fortune as the bl●●●man had in killing the crowe ) they will excuse the matter , saying , that s●piens dominatur astris , whereas ( according to agrippas words ) neither the wiseman ruleth the starres , nor the starres the wiseman , but god rule them both . corn. tacitus saith , that they are a people disloiall to prince deceiving them that beleeve them . and varro saith , that the vanity all superstitions floweth out of the bosome of astrologie . and if our 〈◊〉 and fortune depend not on the starres , then it is to be granted , that the astrologers seek where nothing is to be found . but we are so fond , 〈◊〉 trustful and credulous , that we fear more the fables of robin good-fellow ▪ astrologers , and witches , and beleeve more the things that are not , tha● the things that are . and the more unpossible a thing is , the more 〈◊〉 stand in feare thereof ; and the lesse likely to be true , the more we beleeved it . and if we were not such , i think with cornelius agrippa , that these divinors , astrologers , conjurors , and cosenors would die for hunger . and our foolish light beleefe , forgetting things past , neglecting things present , and very hasty to know things to come , doth so comfort and maintain these coseners ; that whereas in other men , for making one 〈◊〉 the faith of him that speaketh is so much mistrusted , that all the 〈◊〉 being true is not regarded . contrariwise , in these cosenages among 〈◊〉 divinors , one truth spoken by hap giveth such credit to all their lies , 〈◊〉 ever after we beleeve whatsoever they say : how incredible , impossible 〈◊〉 false soever it be . sir thomas moore saith , they know not who are in their own chambers , neither who maketh themselves cuckoldes , that take upon them all this cunning , knowledge , and great foresight . but to 〈◊〉 their credit , or rather to manifest their impudency , they say the gift of prophesie , the force of religion , the secrets of conscience , the power of ●vils , the vertue of miracles , the efficacy of prayers , the state of the life 〈◊〉 come , &c. doth onely depend upon the starres , and is given and know by them alone . for they say , that when the signe of gemini is ascende and saturne and mercury be joined in aquary , in the nineth house of the heavens , there is a prophet borne : and therefore that christ had so 〈◊〉 vertues , because he had in that place saturne and gemini . yea , these ●●strologers do not stick to say , that the starres distribute all sorts of religions : wherein iupiter is the especiall patrone , who being joyned 〈◊〉 saturne , maketh the religion of the jewes ; with mercury , of the chr●stians , with the moon , of antichristianity . yea they affirme that the 〈◊〉 of every man may be known to them as well as to god. and that chri●● himself did use the election of houres in his miracles ; so as the jews coul● not hurt him whilest he went to ierusalem ; and therefore that he said to 〈◊〉 disciples that forbad him to go ; are there not twelve houres in the day ? chap. xxiii . who have power to drive away devils with their onely presence , who shall receive of god whatsoever they aske in prayer , who shall obtain everlasting life by meanes of constellations , as nativity-casters affirm . they say also , that he which hath mars happily placed in the nineth house of the heavens , shall have power to drive awaie devils with his onely presence from them that be possessed . and he that shall pray to god when he findeth the moon and iupiter joined with the dragons head in the midst of the heavens , shall obtaine whatsoever he asketh ▪ and that iupiter and saturne do give blessednesse of the life to come . but if any in his nativity shall have saturne happily placed in leone , his soul shall have everlasting life . and hereunto subscribe peter de appona , roger bacon , guido bonatus , arnold de villa nova , and the cardinall of alia . furthermore , the providence of god is denied , and the miracles of christ are diminished , when these powers of the heavens and their influencies are in such sort advanced . moses , esay , job and jeremy seem to dislike and reject it : and at rome in times past it was banished , and by justinian condemned under pain of death . finally , seneca derideth these soothsaying witches in this sort ; amongst the cleones ( saith he ) there was a custome , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which were gazers in the air , watching when a storm of hail should fall ) when they saw by any cloud that the shower was imminent and at hand ; the use was ( i say ) because of the hurt which it might do to their vines &c. diligently to warn the people thereof ; who used not to provide clokes or any such defense aginst it , but provided sacrifices ; the rich , cocks and white lambes ; the poor would spoile themselves by cutting their thombes ; as though ( saith he ) that little bloud could ascend up to the cloudes , and do any good for their relief in this matter . and here by the waie , i will impart unto you a venetian superstition , of great antiquity , and at this day ( for ought i can reade to the contrary ) in use . it is written , that every year ordinarily upon ascension day , the duke of venice , accompanyed with the states , goeth with great solemnity unto the sea , and after certaine ceremonies ended , casteth thereinto a gold ring of great value and estimation for a pacificatory oblation : wherewithal their predecessors supposed that the wrath of the sea was asswaged . by this action , as a late writer saith , they do d●sponsare sibimare , that is , espouse the sea unto themselves , &c. let us therefore , according to the prophets advise , aske raine of the lord in the hours of the latter time , and he shall send white cloudes , and give us raine &c : for surely , the idols ( as the same prophet saith ( have spoken vanity , the soothsaiers have seen a ly , and the dreamers have told a vaine thing . they comfort in vain , and therefore they went away like sheep , &c. if any sheepbiter or witchmonger will follow them , they shall go alone for me . the twlfeth book . chap. i. the hebrew word habar expounded , where also the supposed secret force of charmes and inchantments is shewed , and the efficacy of words is diverse waies declared . this hebrew word habar , being in greeke epathin , and in latine incantare , is in english , to inchant , or ( if you had rather have it so ) to bewitch . in these inchantments , certain words , verses , or charmes , &c. are secretly uttered , wherein there is thought to be miraculous efficacie . there is great variety hereof : but whether it be by charmes , voices , images , characters , stones , plans , metals , herbes , &c there must herewithall a speciall form of words be alwaies used , either divine , diabolicall , insensible , or papistical , whereupon all the vertue of the work is supposed to depend . this word is specially used in the . psalm , which place though it be taken up for mine adversaries strongest argument against me ; yet me thinks it maketh so with me , as they can never be able to answer it . for there it plainly appeareth , that the adder heareth not the voice of the charmer , charm he never so cunningly : contrary to the poets fabling , frigidus in pratis cantando rumpitur anguis . the coldish snake in meadowes green , with charmes is burst in pieces clean . but here of more shall be said hereafter in due place . i grant that words sometimes have singular vertue and efficacy , either in perwasion or disswasion , as also diverse other waies ; so as thereby some are converted from the waie of perdition , to the estate of salvation : and so contrariwise , according to the saying of solomon ; death and life are in the instrument of the tongue : but even therein god worketh all in all , as well in framing the heart of the one , as in directing the tongue of the other : as appeareth in many places of the holy scriptures . chap. ii. what is forbidden in scriptures concerning witchcraft , of the operation of words , the superstition of the cabalists and papists , who createth substances , to imitate god in some cases is presumption , words of sanctification . that which is forbidden in the scriptures touching inchantment or witch craft , is not the wonderfull working with words . for where words have had miraculous operation , there hath been alwaies the special providence , power and grace of god uttered to the strengthening of the faith of gods people , and to the furtherance of the gospel : as when the apostle with a word slue ananias and saphira . but the prophanation of gods name , the seducing , abusing , and cosening of the people and mans presumption is hereby prohibited , as whereby many take upon them after the recital of such names , as god in the scripture seemeth to appropriate to himselfe , to foreshew things to come , to worke miracles , to detect fellonies , &c. as the cabalists in times past tooke upon them , by the ten names of god , and his angels , expressed in the scriptures , to worke wonders : and as the papists at this day by the like names , by crosses , by gospels hanged about their necks , by masses , by exorcismes , by holy water , and a thousand consecrated or rather execrated things , promise unto themselves and others , both health of body and soul. but as herein we are not to imitate the papists , so in such things , as are the peculiar actions of god , we ought not to take upon us to counterfeit or resemble him , which with his word created all things . for we , neither all the conjurors , cabalists , papists , soothsayers , inchanters , witches , nor charmers in the world , neither any other humane or yet diabolicall cunning can adde any such strength to gods workmanship , as to make any thing anew , or else to exchange one thing into another . new qualities may be added by humane art , but no new substance can be made or created by man. and seeing that art faileth herein , doubtlesse neither the illusions of devils , nor the cunning of witches , can bring any such thing truly to passe . for by the sound of the words nothing cometh , nothing goeth , otherwise than god in nature hath ordained to be done by ordinary speech , or else by his speciall ordinance . indeed words of sanctification are necessary and commendable , according to s. pauls rule ; let your meat be sanctified with the word of god , and by prayer . but sanctification doth not here signifie either change of substance of the meate , or the adding of any new strength thereunto : but it is sanctified , in that it is received with thanksgiving and prayer ; that our bodies may be refreshed , and our souls thereby made the apter to glorifie god. chap. iii. what effect and offence witches charmes bring , how unapt witches are and how unlikely to work those things which they are thought to do , what would follow if the those things were true which are lald to their charge . the words and other the illusions of witches , charmers , and conjurors , though they be not such in operation and effect , as they are commonly taken to be : yet they are offensive to the majestie and name of god , obscuring the truth of divinity , and also of philophie . for if god onely give life and being to all creatures , who can put any such vertue or lively feeling into a body of gold , silver , bread , or wax , as is imagined ? if either priests , devils , or witches could so do , the divine power should be checked and outfaced by magicall cunning , and gods creatures made servile to a witches pleasure . what is not to be brought to passe by these incantations , if that be true which is attributted to witches ? and yet they are women that never went to schoole in their lives , nor had any teachers : and therefore without art or learning ; poore , and therefore not able to make any provision of metals or stones , &c. whereby to bring to passe strange matters , by natural magicke ; old and stiffe , and therefore not nimble-handed to deceive your eye with legierdemaine ; heavy , and commonly lame , and therefore unapt to flie in the aire ; or to dance with the fairies ; sad , melancholike , sullen , and miserable , and therefore it should be unto them ( invita minerva ) to bancket or dance with minerva ; or yet with herodias , as the common opinion of all writers herein is . on the other side , we see they are so malicious and spitefull , that if they by themselves , or by their devils , could trouble the elements , we should never have fair weather . if they could kill men , children , or cattel , they would spare none ; but would destroy and kill whole countries and housholds . if they could transferre corne ( as is affirmed ) from their neighbours field into their owne , none of them would be poore , none other should be rich . if they could transforme themselves and others ( as it is most constantly affirmed ) oh what a number of apes and owls should there be of us ! if incubus could beget merlins among us , we should have a jolly many of cold prophets . chap. iv. why god forbad the practise of witchcraft , the absurdity of the law of the twelve tables , whereupon their estimation in miraculous actions is grounded , of their wonderous works . though it be apparent , that the holy ghost forbiddeth this art , because of the abuse of the name of god , and the cosenage comprehended therein : yet i confesse , the customes and laws almost of all nations do declare , that all these miraculous works before by me cited , and many other things more wonderfull , were attributed to the power of witches . the which lawes , with the executions and judicials thereupon , and the witches confessions , have beguiled almost the whole world . what absurdities cōcerning witchcraft , are writtē in the law of the twelve tables , which was the highest and most ancient law of the romans ? whereupon the strongest argument of witches omnipotent power is framed ; as that the wisdome of such lawgivers could not be abused . whereof ( me thinks ) might be made a more strong argument on our side ; to wit , if the chief and principall lawes of the world be in this case ridiculous , vaine , false , incredible , yea and contrary to gods law ; the residue of the laws and arguments to that effect , are to be suspected . if that argument should hold , it might prove all the popish lawes against protestants , and the heathenish princes lawes against christians , to be good and in soree : for it is like they would not have made them , except they had been good . were it not ( think you ) a strange proclamation , that no man ( upon paine of death ) should pull the moon out of heaven ? and yet very many of the most learned witchmongers make their arguments upon weaker grounds ; as namely in this forme and manner ; we find in poets , that witches wrought such and such miracles ; ergo they can accomplish and do this or that wonder . the words of the law are these ; qui fruges incantasset poenas dato , neve alienam segetem pellexeris excantando , neque incantando , ne agrum defruganto : the sense whereof in english is this ; let him be executed that bewitcheth corne , transferre not other mens corn into thy ground by inchantment , take heede thou inchant not at all neither make thy neighbours field barren : he that doth these things shall dye , &c. chap. v. an instance of one arraigned upon the law of the twelve tables , wher-the said law is proved ridiculous , of two witches that could do wonders . although among us , we think them bewitched that wax suddenly poor , and not them that growe hastily rich ; yet at rome you shall understand , that ( as plinie reporteth ) upon these articles one c. furius cressus was convented before spurius albinus ; for that he being but a little while free , and delivered from bondage , occupying onely tillage ; grew rich on the sudden , as having good crops : so as it was suspected that he transferred his neighbours corne into his fields . none intercession , no delay , none excuse , no denial would serve , ' neither in jest nor derision , nor yet through ●sober or honest means : but he was assigned a peremptory day , to answer for life . and therefore fearing the sentence of condemnation , which was to be given there , by the voice and verdict of three men ( as we here are tried by twelve ) made his appearance at the day assigned , and brought with him his ploughes and harrowes , spades and shovels , and other instruments of husbandry , his oxen , horses and working bullocks , his servants , and also his daughter , which was a sturdy wench and a good houswife , and also ( as piso reporteth ) well trimmed up in apparell , and said to the whole bench in this wise ; lo here my lords here i make my appearance , according to my promise and your pleasures , presenting unto you my charmes and witchcrafts , which have so inriched me . as for the labour , sweat , watching , care , and diligence , which i have used in this behalfe , i cannot shew you them at this time . and by this meanes he was dismissed by the consent of the ●ourt , who otherwise ( as it was thought ) should hardly have escaped the sentence of condemnation , and punishment of death . it is constantly affirmed in m. mal. that stafus used alwaies to hide himself in a monshoall , and had a disciple called hoppo , who made stadlin a master witch , and could all when they list , in●isibly transfer the third part of their neighbours dung , hay , corne , &c. into their own ground , make haile , tempests and flouds , with thunder and lightening ; and kill children , cattell , &c. reveale things hidden , and many other tricks , when and where they list . but these two shifted not so well with the inquisitors , as the other with the romane and heathen judges . howbeit , sraf●● was too hard for them all : for none of all the lawyers nor inquisitors could bring him to appear before them , if it be true that witchmongers write in these matters . chap. vi. lawes provided for the punishment of such witches as work miracles , whereof some are mentioned , and of certain popish lawes published against them . there are other lawes of other nations made to this incredible effects lex salicarum provideth punishment for them that flie in the aire from place to place , and meet at their nightly assemblies , and brave bankets carrying wi●h them plate , and such stuffe ▪ &c. even as we should make a 〈◊〉 to hang him that should take a church in his hand at dover , & throw it to callice . and because in this case als● popish lawes shall be seen be to as foolish and lewd as any other whatsoever , & specially as tyrannous as that which is most cruel : you shall heare what trim new lawes the church of rome hath lately devised . these are therefore the words of pope innocent the eight to the inquisitors of almanie , and of pope julius the second sent to the inquisitors of bergomen . it is come to our eares , that many lewd persons , of both kinds , as well male as female , using the company of the devils incubus and succubus , wi●h incantations , charmes , conjutations , &c. do destroy , &c. the births of women with child , the young of all cattel , the corne of the field , the grapes of the vines , the fruit of the trees : item , men , women , and all kind of cattel and beasts of the field : and with their said inchantments , &c. do utterly extinguish , suffocate , and spoile all vineyards , orchards , meadowes , pastures , grasse , greene corne , and ripe corne , and all other podware : yea men and women themselves are by their imprecations so afflicted with externall and inward paines and diseases , that men cannot beget , nor women bring forth any children , nor yet accomplish the duty of wedlock , denying the faith which they in baptisme prosessed , to the destruction of their own soules , &c. our pleasu●● therefore is , that all impediments that may hinder the inquisitors office be utterly removed from among the people , lest this blot of heresie proceed to poison , and defile them that be yet innocent , and therefore we do ordaine , by vertue of the apostolical authority , that our inquisitors of high almanie , may execute the office of inquisition by all tortures and afflictions , in all places , and upon all persons , what and wheresoever , as well in every place and diocesse , as upon any person ; and that as freely , as though they were named , expressed , or cited in this our commission . chap. vii . ●oeticall authorities commonly alleadged by witchmongers , for the proof of witches miraculous actions , and for confirmation of their supernaturall power . here have i a place and opportunity , to discover the whole art of witchcraft ; even all their charmes , periapts , characters , amulets , ●rayers , blessings , cursings , hurtings , helpings , knaveries , cosenages , &c. but first i will shew what authorities are produced to defend and maintain the same , and that in serious sort , by bodin , spinaeus , hemingins , vari●●s , danaeus , hyperius , m. mal. and the rest . carmina vel caelpossunt de ducere lunam , carminibus circe socios mutavit vlyssis , frigidus in pratis cantando rumpitur anguis . inchantments pluck out of the skie , the moon , though she be plac't one high : dame circes with her charmes so fine , ulysses mates did turne to swine : the snake with charmes is burst in twaine , in meadows , where she doth remain . againe out of the same poet they cite further matter . has berbas , atque haec ponto mihi lecta venena , ipsa dedit maeris : nascuntur plurima ponto . his ego saepè lupam fieri , & se condere sylvis , maerim saepè animas imis exirc sepulchris , atquesatas aliò vidi traducere messes . these herbs did meris give to me , and poisons pluckt at pontus , for there they grow and multiply , and do not so amongst us . with these she made herself become , a wolfe , and hid her in the wood , she fetcht up soules out of their tombe , removing corne from where it stood . furthermore out of ovid they alleadge these following . nocte volant , puerósque petunt nutricis egentes , et vitiant cunis corpora capta suis : carpere dicuntur lactentia viscera rostris , et plenum potu sanguine guttur habent : to children they do fly by night , and catch them while their nursses sleep , and spoile their little bodies quite , and home they bear them in their beake . again out of virgil in form following . hinc mihi massylae gentis monstrata sacerdos , hesperidum templi custos , epulásque draconi quae dabat , & sacros servabat in arbore ramos , spargens humida mella , soporiferúmque papaver . haec se carminibus promittit solvere mentes , quas velit , ast aliis duras immittere curas , sistere aquam fluviis , & vertere sidera retrò , nocturnósque ciet manes , mugire videbis sub pedibus terram , & descendere montibus ornos : from thence a virgine priest is come , from out massyla land , sometimes the temple there she kept ; and from her heavenly hand the dragon meat did take : she kept also the fruit divine , with herbs and liquors sweet that still to sleep did men incline . the minds of men ( she saith ) from love with charmes she can unbind , in whom she list : but others can she cast to cares unkind . the running streames do stand , and from their course the starres do wreath , and souls she conjure can : thou shalt see sister underneath the ground with roring gape , and trees and mountaines turne upright , &c. moreover out of ovid they alledge as followeth . cùm volui ripis ipsis mirantibus amnes in fontes rediere suos , concussáque sisto , stantia concu●io , cantu freta nubila pesto , nubiláque induco , ventos abigóque vocóque , vipereas rumpo verbis & carmine fauces , viváque saxa , suâ convulsáque robora terrâ , et sylvas inoveo , jubeóque tremescere montes , et mugire solum , manésque exire sepulchris , téque luna traho , &c. the rivers i can make retire , into the fountains whence they flowe , ( whereat the bank , themselves admire ) i can make standing waters go , with charmes i drive both sea and cloud , i make it calme and blowe aloud . the vipers jawes , the rocky stone , with words and charmes i breake in twaine the force of earth congeal'd in one , i move and shake both woods and plaine ; i make the souls of men arise , i pull the moon out of the skies . also out of the same poet . verbáque ter dixit placidos facientia somnos , quae mare turbatum , quae flumina concita sistant : and thrice she spake the words that caus'd sweet sleep and quiet rest , she staid the raging of the sea , and mighty flouds supprest . et miserum tenues in jecur urget acus , she sticketh also needles fine in livers , whereby men do pine . also out of other poets . carmine laesa ceres , sterilem vanescit in berbam , deficiunt laesi carmine fontis aquae , illicibus glandes , cantantáqne vitibus uva decidit , & nullo poma movente fluunt : with charmes the corne is spoiled so , as that it vades to barren grasse , with charmes the springs are dried lowe , that none can see where watet was , the grapes from vines , the mast from okes , and beats down fruit with charming strokes . quae sider a excantata voce thessalâ lunámque coelo diripit . she plucks downe moon and starres from skie , with chaunting voice of thessaly . hanc ego de coelo ducentem sidera vidi , fluminis ac rapidi carmine vertititer , haec cantu findí●que solum , manésque sepulcbris elicit , & tepido devorat ossa rego : cùm lubet haec tristi depellit lumina coelo , cùm lubet aestivo convocat orbe nives . she plucks each starre out of his throne , and turneth back the raging waves , with charmes she makes the earth to cone , and raiseth souls out of their graves : she burns mens bones as with a fire , and pulleth downe the lights from heaven , and makes it snowe at her desire even in the midst of summer-season . mens bausti nullâ sanie polluta veneni , incantata perit . a man inchanted runneth mad , that never any poison had . cessavere vices rerum , dilatáque longâ haesit nocte dies , legi non paruit ae●ber , torpuit & praeceps audito carmine mundus . the course of nature ceased quite , the aire obeyed not his lawe , the day delay'd by length of night , which made both day and night to yawe ; and all was through that charming geare , which caus'd the world to quake for feare . carmine thessalidum dura in praecordia fluxit , non fatis adductus amor , flaminísque severi illicitis arsere ignes . with thessall charmes , and not by fate hot love is forced for to flowe , even where before hath been debate , they cause affection for to grow . gens invisa diis maculandi callida coeli , quos genuit terra , mali qui sidera mundi iuráque fixarum possunt perver●ere rerum : nam nunc stare polos , & flumina mittere nôrunt , aethera sub terras adigunt , montésque revellunt . these witches hatefull unto god , and cunning to defile the aire , which can disorder with a nod ▪ the course of nature every where , do cause the wandering starres to stay , and drive the winds below the ground . they send the streames another way , and throw downe hills where they abound . — linguis dixere volucrum , consultare fibras , & rumpere vocibus angues , solicitare umbras , ipsúmque acheront a movere , in noctémque dies , in lucem vertere noctes , omnia conando docilis solertia vincit . they talked with the tongues of birds , consulting with the salt sea coasts , they burst the snakes with witching words , solliciting the spirituall ghosts , they turne the night into the day , and also drive the light away : and what ' its that cannot be made by them that do apply this trade ? chap. viii . poetry and popery compared is inchantments , popish witchmongers have more advantage herein than protestants . you see in these verses , the poets ( whether in earnest or in jest i know not ) ascribe unto witches and to their charmes , more than is to be found in humane or diabolical power . i doubt not but the most part of the readers hereof will admit them to be fabulous ; although the most learned of mine adversaries ( for lack of scripture ) are ●aine to produce these poetries for proofes , and for lack of judgement i am sure do think , that actaeons transformation was true . and why not ? as well as the metamorphosis or transubstantiation of ulysses his companions into swine : which s. augustine , and so many great clerkes credit and report . neverthelesse , popish writers ( i con●esse ) have advantage herein of our protestants : for ( besides these poeticall proofes ) they have ( for advantage ) the word and authority of the pope himselfe , and others of that holy crew , whose charmes , conjurations , blessings , cursings . &c. i mean in part ( for a taste ) to set down ; giving you to understand , that poets are not altogether so impudent as papists herein , neither seeme they so ignorant , prophane , or impious . and therefore i will shew you how lowd also they lie , and what they on the other side ascribe to their charmes and conjurations ; and together will set down with them all manner of witches charmes , as conveniently as i may . chap. ix . popish periapts , amulets and charmes , agnus dei , a wastecote of proofe , a charme for the falling evill , a writing brought to s. leo from heaven by an angell , the vertues of s. saviours epistle , a charme against theeves , a writing found in christs wounds , of the crosse , &c. these vertues under these verses ( written by pope urbane the fifth to the emperour of the grecians ) are contained in a periapt or tablet , be continnally worne about one , called agnus dei , which is a little cake , having the picture of a lambe carrying of a flag on the one side ; and christs head on the other side , and is hollow : so as the gospel of & iohn , written in fine paper , is placed in the concavitie thereof : and it is thus compounded or made , even as they themselves report . balsamus & munda cera , cum chrismatis unda conficiunt agnum , quod munus do tibi magnum , fonte velut natum , per mystica sanctificatum : fulgura de sur sum depellit & omne malignum , peccatum frangit , ut christi sanguis , & angit , praegnans servatur , simul & partus li●eratur , dona refert dignis , virtutem destruit ignis , porta●us mundè de fluctibus eripit undae : balme , vigine wax , and holy water , an agnus dei make : a gift than which none can be greater , i send thee for to take . from fountain clear the same hath issue , in secret sanctified : 'gainst lightning it hath soveraigne vertue , and thunder crackes beside . each hainous sinne it weares and wasteth , even as christs precious blood , and women , whiles their travel lasteth , it saves , it is so good . it doth bestowe great gifts and graces , on such as well deserve : and borne about in noisome places , from peril doth preserve . the force of fire , whose heat destroyeth , it breaks and bringeth down : and he or she that this enjoyeth , no water shall them drowne . a charme against shot , or a wastecote of proof . before the coming up of these agnus dei's , a holy garment called a wastecote for necessity was much used of our forefathers , as a holy relique , &c. as given by the pope , or some such arch-conjuror , who promised thereby all manner of immunity to the wearer thereof ; insomuch as he could not be hurt with any shot or other violence . and otherwise , that woman that would weare it , should have quick deliverance the composition thereof was in this order following . on christmas day at night , a threed must be spunne of flax , by a little virgine girle , in the name of the devil : and it must be by her woven , and also wrought with the needle . in the brest or fore-part thereof must be made with needle-worke two heads ; on the head at the right side must be a hat , and a long beard ; the left head must have on a crowne , and it must be so horrible , that it may resemble beelzebub , and on each side of the wastecote must be made a crosse . against the falling evill . moreover , this insuing is another counterfeit charme of theirs , whereby the falling evill is presently remedied . gaspar fert myrrham , thus melchior , balthasar aurum , haec tria qui secum portabit nomina regum , solvitur à morbo christi pietate caduco . gasper with his mirth beganne these presents to unfold , then melchior brought in frankincense , and balthasar brought in gold . now he that of these holy kings the names about shall bear , the falling ill by grace of christ shall never need to fear . this is as true a copy of the holy writing , that was brought downe from heaven by an angell to s. leo pope of rome ; and he ▪ did bid him take it to king charles , when he went to the battel at ronceval . and the angell said , that what man or woman beareth this writing about them with good devotion , and saith every day three pater nosters , three aves , and one creede , shall not that day be overcome of his enemies , either bodily or ghostly ; neither shall be robbed or slaine of theeves , pestilence , thunder , or lightning , neither shall be hurt with fire or water , not combred with spirits , neither shall have displeasure of lords or ladies : he shall not be condemned with false witnesse , nor taken with fairies , or any manner of axes , nor yet with the falling evil . also , if a woman be in travel , lay this writing upon her belly , she shall have easie deliverance , and the child right shape and christendome , and the mother purification of holy church , and all through vertue of these holy names of jesus christ following . ✚ iesus ✚ christus ✚ messias ✚ soter ✚ emmanuel ✚ sabbaoth ✚ adonai ✚ vnigenitus ✚ majestas ✚ paracleius ✚ salva●or noster ✚ agiros iskiros ✚ agios ✚ adona●os ✚ gasper ✚ melchior ✚ & balthasar ✚ matthaeus ✚ marcus ✚ lucas ✚ iohannes . the epistle of s. saviour , which pope leo sent to king charles , saying , that whosoever carrieth the same about him , or in what day soever he shall reade it , or shall see it , he shall not be killed with any iron toole ; nor be burned with fire , nor be drowned with water , neither any evill man or other creature may hurt him . the crosse of christ is a wonderfull defence ✚ the crosse of christ be alwaies with me ✚ the crosse is it which i do alwaies worship ✚ the crosse of christ is true health ✚ the crosse of christ doth lose the bands of death ✚ the crosse of christ is the truth and the way ✚ i take my journey upon the crosse of the lord ✚ the crosse of christ beateth down every evill ✚ the crosse of christ giveth all good things ✚ the crosse of christ taketh away paines everlasting ✚ the crosse of christ save me ✚ o crosse of christ be upon me , before me , and behind me ✚ because the ancient enemie cannot abide the sight of thee ✚ the crosse of christ save me , keep me , governe me , and direct me ✚ thomas bearing this note of thy divine majesty ✚ alpha ✚ omega ✚ first ✚ and last ✚ middest ✚ and end ✚ beginning ✚ and first begotten ✚ wisdome ✚ vertue ✚ . a popish periapt or charme , which must never be said , but carried about one , against theeves . i do go , and i do come unto you with the love of god , with the humility of christ , with the holinesse of our blessed lady , with the faith of abraham , with the justice of isaac , with the vertue of david , with the might of peter , with the constancy of paul , with the word of god , with the authority of gregory , with the prayer of clement , with the flood of iordan , p p p c g e g a q q est p t k a b g l k a x t g t b a m g que p x c g k q a p o q q r. oh onely father ✚ oh onely lord ✚ and iesus ✚ passing through the middest of them ✚ went in ✚ the name of the father ✚ and of the sonne ✚ and of the holy ghost ✚ . another amulet . joseph of a●imathea did find this writing upon the wounds of the side of iesus christ , written with gods finger , when the body was taken away from the crosse . whosoever shall carry this writing about him , shall not dye any evill death , if he beleeve in christ , and in all perplexities he shall soone be delivered , neither let him fear any danger at all . fons alpha & omega ✚ figa ✚ figalis ✚ sabbaoth ✚ emmanuel ✚ adonai ✚ o ✚ neray ✚ elay ✚ ●he ✚ rentone ✚ neger ✚ sahe ✚ pangeton ✚ commen ✚ a ✚ g ✚ l ✚ a ✚ mattheus ✚ marcus ✚ lucas ✚ iohannes ✚ ✚ ✚ titulus triumphalis ✚ iesus nasareuus rex iudaeorum ✚ ecce dominicae crucis signnm ✚ fugite partes adversae , vicit leo de tribu iudae , radix , david , aleluijah , kyrie eleeson , christe eleeson , pater noster , ave maria , & ne nos , & veniat super nos salutare tuum . oremus , &c. i find in a primer intituled the houres of our lady , after the use of the church of yorke , printed anno . a charme with this titling in red letters ; to all them that afore this image of pity devoutly shall say five pater nosters , five aves , and one credo , pitiously beholding these armes of christs passion , are granted thirty two thousand seven hundred fifty five years of pardon . it is to be thought that this pardon was granted in the time of pope boniface the nineth ; for platina saith that the pardons were sold so cheape , that the apostolicall authority grew into contempt . a papistical charme . signum sanctae crucis defendat me a malis praesentibus , praeteritis , & futuris , interioribus & exterioribus : that is , the signe of the crosse defend me from evils present , past , and to come , inward and outward . a charme found in the canon of the masse . also this charge is found in the canon of the masse , haec sacrosancta commixtio corporis & sanguinis domini nostri iesu christi fiat mihi , omnibusque sumentibus salus mentis & corporis , & ad vitam promerendam , & capessendam , praeparatio salutaris : that is , let this holy mixture of the body and blood of our lord jesus christ , be unto me , and unto all receivers thereof , health of mind and body , and to the deserving and receiving of life an healthful preparative . other papisticall charmes . aqua benedicta , sit mihi salus & vita . let holy water be , both health and life to me . adque nomen martini omnis haereticus fugiat palladus , when martins name is sung or said , let hereticks flie as men dismaid . but the papists have a harder charme than that ; to wit , fire and ●agot fire and fagot . a charme of the holy crosse . nulla salus est in domo , nisi cruce munit homo superliminaria . neque sentit gladium , nec amisit filium , quisquis egit talia : no health within the house doth dwell , except a man do crosse him well , at every doore or frame , he never feeleth the swords point , nor of his sonne shall lose a joint , that doth performe the same . furthermore as followeth . ista suos fortiores semper facit , & victores , morbos sanat & languores , reprimit daemonia . dat captivis libertatem , vitae confert novitatem , ad antiquam dignitarem , crux reduxit omnia . o crux lignum triumphale , mundi vera salus vale , inter ligna nullum tale , frande , flore , germine . medicina christiana , salva sanos , aegros sana , quod non valet vis humana , fit in tuo nomine , &c. it makes her souldiers excellent . and crowne●h them with victory , restores the lame and impotent , and healeth every malady . the devils of hell it conquereth , releaseth from imprisonment , newnesse of life it offereth , it hath all at commandement . o crosse of wood incomparable , to all the world most wholesome : no wood is half so honourable . in branch , in bud or blossome . o medicine which christ did ordaine , the sound save every hower , the sick and sore make whole again , by vertue of thy power . and that which mans unablenesse , hath never comprehended , grant by thy name of holynesse , it may be fully ended , &c. a charme taken out of the primer . this charm following is taken out of the primer aforesaid . omnipotens ✚ dominus ✚ christus ✚ messias ✚ with . names more , and as many crosses , and then proceeds in this wife ; ista nomina me protegant ab omni adversitate , plaga , & infirmitate corporis & animae , plenè liberent , & assistent in auxilium ista nomina regum , gasper , &c. & . apostoli ( videlicet ) petrus , &c. & . evangelistae ( vedelicet ) matthaeus , &c. mibi assistent in omnibus necessitatibus meis , ac me defendant & liberent ab omnibus periculis & corporis & animae , & omnibus malis praeteritis , praesentibus , & futuris , &c. chap. x. how to make holy water , and the vertues thereof , st. rufins charm , of the wearing and bearing of the name of iesus , that the sacrament of confession and the eucharist is of as much efficacy as other charms and magnified by l. vairus . if i did well , i should shew you the confection of all their stuffe , and how they prepare it ; but it would be too long . and therefore you shall only have in this place a few notes for the composition of certaine receipts , which instead of an apothecary if you deliver to any morrowm●sse priest , he will make them as well as the pope himselfe . mary now they wax every parliament deerer and deerer , although therewithall , they utter many stale drugs of their own . if you look in the popish pontifical , you shall see how they make their holy water ; to wit , in this sort : i conjure thee thou creature of water in the name of the father , and of the sonne , and of the holy-ghost , that thou drive the devill out of every corner and hole of this church , and altar ; so as he remaine not within our precincts that are just and righteous . and water thus used ( as durandus saith ) hath power of his own nature to drive away divels . if you will learn to make any more of this popish stuffe , you may go to the very masse-book , and find many good receipts : marry if you search durandus , &c. you shall find abundance . i know that all these charmes , and all these paltery confections ( though they were far more impious and foolish ) will be maintained and defended by massemongers , even as the residue will be by witchmongers : and therefore i will in this place insert a charm , the authority whereof is equal with the rest , desiring to have their opinions herein i find in a book called pomoerium sermonum quadragefimalium , that s. francis seeing rufinus provoked of the devil to think himself damned , charged rufinus to say this charme , when he next met with the devill ; aperios , & ibi 〈◊〉 nam stercus , which is as much to say in english as , open thy mouth , and i will pu● in a plum : a very ruffinly charme . leonard vairus writeth , de veris , piis , ac sanctis amuletis fascinum ●●que omnia veneficia destruent ibus ; wherein he specially commendeth the name of jesus to be worne . but the sacrament of confession he extolleth above all things , saying , that whereas christ with his power did be●throw divels out of mens bodies , the priest driveth the devil out of man soul by confession . for ( saith he ) these words of the priest , when he saith , ep te absolvo , are as effectuall to drive away the princes of darknesse , throo● the mighty power of that saying , as was the voice of god to drive away the darknesse of the world , when at the beginning he said fiat lux . he commendeth also as wholesome things to drive away devils , the sacrament of the eucharist , and solitarinesse , and silence . finally he saith , tha● if there be added hereunto an agnus dei , & the same be worne about on● neck by one void of sin , nothing is wanting that is good and wholesome for this purpose . but he concludeth , that you must wear and make 〈◊〉 in your forehead , with crossing your selfe when you put on your shoe ▪ and at every other action , &c. and that is also a present remedie to din● away devils , for they cannot abide it . chap. xi . of the noble balme used by moses , apishly counterfeited in the ch●rc● of rome . the noble balme that moses made , having indeed many excellent v●●●tues , besides the pleasant and comfortable savour thereof ; whe● withall moses in his politike lawes enjoined kings , queens , and prince to be anointed in their true and lawful elections and coronations , 〈◊〉 the everlasting king had put on man upon him , is apishly counterfeit in the romish church , with divers terrible conjurations , three bre●●●ings , crossewise , ( able to make a quezie stomach spue ) nine mumbli●● and three curtsies , saying thereunto , ave sanctum oleum , ter ave sancta balsamum . and so the devil is thrust out , and the holy ghost let 〈◊〉 to his place . but as for moses his balm , it is not now to be found either 〈◊〉 rome or elsewhere that i can learn. and according to this papisti●● order , witches and other superstitious people follow on , with charm● and conjurations made in form ; which many bad physicians also practi●●● when their learning faileth , as may appear by example in the sequele . chap. xii . the opin●on of ferrarins touching charmes , periapis , appensions , amulets , &c. of homericall medicines , of constant opinion , and the effects thereof . argerius ferrarius , a physician in these dayes of great account , doth say , that forsomuch as by no diet nor physicke any disease can be so taken away or extinguished , but that certain dregs and reliques will remaine : therefore physicians use physical alligations , appensions , peraipts , amulets , charmes , characters . &c. which he supposeth may do good ; but harm he is sure they can do none : urging that it is necessary and ex●pedient for a physician to leave nothing undone that may be devised for his patients recovery ; and that by such means many great cures are done . he citeth a great number of experiments out of alexander trallianus , aetius , octavianus , marcellus , philodotus , archigines , philostratus , plinie , &c dioscorides ; and would make men beleeve that galen ( who in truth despised and derided all those vanities ) recanted in his latter dayes his former opinion , and all his invectives tending against these magicall cures : writing also a book intituled de homerica medicatione , which no man could ever see , but one alexander trallianus , who saith he saw it : and further affirmeth , that it is an honest mans part to cure the sicke , by hook or by crooke , or by any means whatsoever . yea he saith that galen ( who indeed wrote and taught that incantamenta sunt muliercularum figmenta , and be the onely clokes of bad physicians ) affirmeth , that there is vertue and great force in incantations . as for example ( saith trallian ) galen , being now reconciled to this opinion , holdeth and writeth , that the bones which stick in ones throate , are avoided and cast out with the violence of charmes and inchanting words ; yea and that thereby the stone , the chollick , the falling sicknesse , and all feavers , gowts , fluxes , fistula's , issues of blood , and finally whatsoever cure ( even beyond the skill of himselfe or any other foolish physician ) is cured and perfectly healed by words of inchantment . marry m. ferrarius ( although he allowed and practised this kind of physick ) yet he protesteth that he thinketh it none otherwise effectuall , than by the way of constant opinion : so as he affirmeth that neither the character , nor the charme , nor the witch , nor the devill accomplish the cure ; as ( saith he ) the experiment of the toothach will manifestly declare , wherein the cure is wrought by the confidence or diffidence as well of the patient , as of the agent ; according to the poets saying . nos habitat non tartara , sed nec sider coeli , spiritus in nobis qui viget illa facit . a not hellish furies dwell in us , nor starres with influence heavenly ; the spirit that lives and rules in us , doth every thing ingeniously , this ( saith he ) commeth to the unlearned , through the opinion which they conceive of the characters and holy words : but the learned that know the force of the mind and imagination , worke miracles by miracles by means thereof ; so as the unlearned must have external helps , to do that which the learned can do with a word onely . he saith that this is called homerica medicatio , because homer discovered the blood of the word suppressed , and the infections healed by or in mysteries . chap. xiii . of the effects of amulets , the drift of argerius ferrarius in the commendation of charmes , &c. foure sorts of homericall medicines , and the choice thereof ; of imagination . as touching mine opinion of these amulets , characters , and such other bables , i have sufficiently uttered it else-where : and i will bewray the vanity of these superstitious trifles more largely hereafter . and therefore at this time i onely say , that those amulets , which are to be hanged or carried about one , if they consist of herbs , rootes , stones , or some other metall , they may have diverse medicinable operations ; and by the vertue given to them by god in their creation , may worke strange effects and cures : and to impute this vertue to any other matter is witchcraft . and whereas a. ferrarius commendeth certaine amulets , that have no shew of physicall operation ; as a naile taketh from a crosse , holy water , and the very signe of the crosse , with such like popish stuffe : i think he laboureth thereby rather to draw men to popery , than to teach or perswade them in the truth of physick or philosophie . and i think thus the rather , for that he himselfe seeth the fraud hereof ; confessing that where these magical physicians apply three seeds of three-leaved grass to a tertian ague , and foure to a quartaine , that the number is not material . but to these homerical medicines he saith there are foure sorts , whereof amulets , characters , and charmes , are three : howbeit he commendeth and preferreth the fourth above the rest ; and that he saith consisteth in illusions , which he more properly calleth stratagems . of which sort of illusions he alleadgeth for example , how philodotus did put a cap of lead upon ones head , who imagined he was headlesse , whereby the party was delivered from his disease or conceipt . item another cured a woman that imagined , that a serpent or snake did continually gnaw and teare her entrailes ; and that was done onely by giving her a vomit , and by foisting into the matter vomited a little serpent or snake , like unto that which she imagined was in her belly . item , another imagined that he alwaies burned in the fire , under whose bed a fire was privily conveyed , which being raken out before his face , his fansie was satisfied , and his heat allayed . hereunto pertaineth , that the hickot is cured with sudden feare or strange newes : yea by that meanes agues and many other strange and extreame diseases have been healed . and some that have lien so sick and sore of the gowt , that they could not remove a joint , through sudden feare of fire , or ruin of houses , have forgotten their infirmities and greefs , and have run away . but in my tract upon melancholy , and the effects of imagination , and in the discourse of natural magick , you shall see these matters largely touched . chap. xiv . choice of charmes against the falling evill , the biting of a mad dog , the stinging of a scorpion , the tooth-ach , for a woman in travel , for the kings evil , to get a thorne out of any member , or a bone out of ones throte , charmes to be said fasting , or at the gathering of hearbs , for sore eyes , to open locks , against spirits , for the bots in a horse , and specially for the duke of alba's horse , for sower wines , &c. there be innumerable charmes of conjurers , bad physitians , lewd chirurgians , melancholike witches , and couseners , for all diseases and griefs ; specially for such as bad physitians and chirurgians know not how to cure , and in truth are good stuffe to shadow their ignorance , wherof i will repeate some . for the falling evill . take the sick man by the hand , and whisper these words softly in his ear , i conjure thee by the sun and moon , and by the gospel of this day delivered by god to hubert , giles , cornelius and john , that thou rise and fall no more . otherwise : drink in the night at a spring water out of a skull of one that hath been slaine . otherwise : eat a pig killed with a knife that flew a man. otherwise as followeth . ananizapta ferit mortem , dum laedere quaerit , est mala mors capta , dum dicitur ananizapta , ananizapta dei nunc miserere mei . ananizapta smiteth death , whiles harm intendeth he , this word ananizapta say , and death shall captive be , ananizapta o of god , have mercy now on me . against the biting of a mad dog . put a silver ring on the finger , within the which these words are graven ✚ habay ✚ habar ✚ hebar ✚ and say to the person bitten with a mad dog , i am thy saviour , lose not thy life : and then prick him in the nose thrice , that at each time he bleed . otherwise : take pilles made of the skull of one that is hanged . otherwise : write upon a peece of bread , irioni , khiriora , esser , khuder , fer●s ; and let it be eaten by the party bitten . otherwise : o rex gloriae iesu christe , veni cum pace 〈◊〉 nomine patris max , in nomine filii max , in nomine spiritus sancti prax ● gasper , melchior , balthasar ✚ prax ✚ max ✚ deus i max ✚ but in troth this is very dangerous ; insomuch as if it be not speedily and cunningly prevented , either death or frensie insueth , through infection of the humour left in the wound bitten by a mad dog : which because bad chirurgians cannot cure , they have therefore used foolish co●sening charms . but dodonaeus in his hearball saith , that the hearb alysson cureth it : which experiment , i doubt not , will prove more true then all the charms in the world . but where he saith , that the same hanged at a mans gate or entry , preserveth him and his cattel from inchantment , or bewitching , he is overtaken with folly . against the biting of a scorpion . say to an asse secretly , and as it were whispering in his eare ; i am bitten with a scorpion . against the toothach . scarifie the gums in the griefe , with the tooth of one that hath been slaine . otherwise : galbes galbat , galdes galdat . otherwise , a ●●hur hus , &c. otherwise : at saccaring of masse hold your teeth together and say * os non comminuetis ex eo . otherwise : strigiles falcesque de●t●tae , dentium dolorem persanate ; o horse-combs and sickles that have so many teeth , come heal of my toothach . a charme to release a woman in travel . throwe over the top of the house , where a woman in travel lieth , ● stone , or any other thing that hath killed three living creatures , namely , a man , a wild bore , and a she-bear . to heale the kings or queens evil , or any other sorenesse in the throte . remedies to cure the kings or queens evil , is first to touch the place with the hand of one that died an untimely death . otherwise : let a virgine fasting lay her hand on the sore , and say ; apollo denieth that the heate of the plague can increase , where a naked virgine quencheth it : and spet three times upon it . a charm read in the romish church , upon saint blazes day , that will fetch a thorne out of any place of ones body , a bone out of the throte , &c. lect. . for the fetching of a thorne out of any place of ones body , or a bone out of the throte , you shall reade a charm in the romish church upon st. blazes day ; to wit , call upon god ▪ and remember st. blaze . this st. blaze could also heale all wild beasts , that were sick or lame , with laying on of his hands : as appeareth in the lesson read on his day , where you shall see the matter at large . a charme for the head-ach . tie a halter about your head , wherewith one hath been hanged . a charme to be said each morning by a witch fasting , or at least before she go abroad . the fire bites , the fire bites , the fire bites ; hogs turd over it , hogs turd over it , hogs turd over it ; the father with thee , the sonne with me , the holy ghost between us both to be : ter . then spit over one shoulder , and then over the other , and then three times right forward . another charme that witches use at the gathering of their medicinable herbs . haile be thou holy herbe growing on the ground , all in the mount * calvarie first wert thou found , thou art good for many a sore , and healest many a wound , in the name of sweet iesus i take thee from the ground . an old womans charme , wherewith she did much good in the countrey , and grew famous thereby . an old woman that healed all diseases of cattel ( for the which she never took any reward but a peny & a loafe ) being seriously examined by what words she brought these things to pass , confessed that after she had touched the sick creature , she alwayes departed immediately ; saying : my loase in my lap , my penny in my purse ; thou art never the better , and i am never the worse . another like charme . a gentlewoman having sore eyes , made her mone to one , that promised her helpe , if she would follow his advise : which was onely to weare about her neck a scroll sealed up , whereinto she might not looke . and she conceaving hope of cure thereby , received it under the condition , and left her weeping and teares , wherewith she was wont to bewaile the miserable darknesse , which she doubted to indure : whereby in short time her eyes were well amended : but alas ! she lost soon after that pretious , jewell , and thereby returned to her wonted weeping , and by consequence to her sore eyes . howbeit , her jewell or scroll being sound againe , was looked into by her deer friends , and this onely posie was contained therein . the devill pull out both thine eyes , and * etish in the holes likewise . whereby partly you may see what constant opinion can do , according to the saying of plato ; if a mans fansie or mind give him assurance th●● a hurtfull thing shall do him good , it may do so , &c. a charme to open locks . as the herbs called aethiopides will open all locks ( if all be true that inchanters say ) with the help of certain words : so be there charmes also and periap●s , which without any herbs can do as much : ● for example . take a peece of wax crossed in baptisme , and do but pri●● certain flowers therein , and tie them in the hinder fl●irt of your shirt and when you would undo the lock , blow thrice therein , saying ; arato 〈◊〉 partiko ho● maratarykin . i open this doore in thy name that i am forced to breake , as thou brakest hell-gates , in nomine patris , & filii , & spi●i●● sancti , amen . a charme to drive away spirits that haunt any house . hang in every of the foure corners of your house this sentence written upon virgin parchment , omnis spiritus l●udet dominum : m●se● habent & prophetas : exurgat deus , & dissipan●ur inimici ejus . a pretty charme or conclusion for one possessed . the possessed body must go upon his or her knees to the church , ho● farre so ever it be off from their lodging ; and so must creep without going out of the way , being the common high way , in that sort , 〈◊〉 soule and dirty soever the same be ; or whatsoever lie in the way , 〈◊〉 shunning any thing whatsoever ▪ untill he come to the church , where 〈◊〉 must heare masse devoutly , and then followeth recovery . another for the same purpose . there must be commended to some poore begger the saying of 〈◊〉 pater nosters , and five aves ; the first so be said in the name of the party possessed , or bewitched : for that christ was led into the garden ▪ secondly , for that christ did sweat both water and blood ; thirdly , for that christ was condemned ; fourthly , for that he was crucified gui●●lesse ; and fiftly , for that he suffered to take away our sins . then 〈◊〉 the sick body heare masse eight daies together , standing in the 〈◊〉 where the gospell is said , and must mingle holy water with his meate 〈◊〉 his drink , and holy sal● also must be a portion of the mixture . another to the same effect . the sick man must fast three dayes , and then he with his parents 〈◊〉 come to church , upon an embering friday ; and must heare the 〈◊〉 for that day appointed , and so likewise the saturday and sunday following and the priest must read upon the sick-mans head that gospel , which is 〈◊〉 in september , and in grap-hearvest , after the feast of holy crosse . in 〈◊〉 quatuor temporum , in ember-daies : then let him write and carry it abo●● his necke , and he shall be cured . another charme or witch-craft for the same . this office or conjuration following was first authorized and printed at rome , and afterwards at avenion , anno . and lest that the devill should lie hid in some secret part of the body , every part thereof is named ; obsecro te iesu christe , &c. that is : i beseech thee o lord jesus christ , that thou pull out of every member of this man all infirmities , from his head , from his haire , from his braine , from his forehead , from his eyes , from his nose , from his eares , from his mouth , from his tongue , from his teeth , from his jawes , from his throate , from his neck , from his backe , from his brest , from his paps , from his heart , from his stomach , from his sides , from his flesh , from his blood , from his bones , from his legs , from his feet , from his fingers , from the soles of his feet , from his marrow , from his sinewes , from his skin , and from every joint of his members , &c. doubtlesse jesus christ could have no starting hole , but was hereby every way prevented and pursued ; so as he was forced to do the cure : for it appeareth hereby , that it had been insufficient for him to have said ; depart out of this man thou unclean spirit , and that when he so said he did not performe it . i do not think that there will be found among all the heathens superstitious fables , or among the witches , conjurors , poets ; knaves , coseners , fooles , &c. that ever wrot , so impudent and impious a lie or charm as is read in barnardine de bustis ; where , to cure a sick man , christs body , to wit : a wafer-cake , was outwardly applied to his side , and entered into his heart , in the sight of all the standers by . now , if grave authors report such lies , what credit in these cases shall we attribute unto the old wives ales , that sprenger , institor , bodin , and others write ? even as much as to ovids metamorphosis , aesops fables , moores utopia , and divers other ●ansies ; which have as much truth in them , as a blind man hath sight in his eye . a charme for the bots in a horse . you must both say and do thus upon the diseased horse three dayes together , before the sunne rising : in nomine pa ✚ tris & fi ✚ lii & spiritus ✚ sancti ; exorcizo te ve●mem per deum pa ✚ trem , & si ✚ lium & spiritum ✚ sanctum : that is , in the name of god the father , the sonne , and the holy ghost , i conjure thee o worm by god the father , the son , and the holy ghost ; that thou neither eate nor drink the flesh , blood or bones of this horse ; and that thou hereby maist be made as patient as iob , and as good as s. iohn baptist , when he baptized christ in iordan , in nomine pa ✚ ●ris & fi ✚ lii et spiritus ✚ sancti . and then say three pater nosters , and three aves , in the right eare of the horse , to the glory of the holy trinity . do ✚ minus fili ✚ us spiri ✚ tus mari ✚ a. there are also divers bookes imprinted , as it should appeare with the authority of the church of rome , wherein are contained many medicinall prayers , not onely against all diseases of horses , but also for every impediment and fault in a horse : insomuch as if a shoe fall off in the middest of his journey , there is a prayer to warrant your horses hoof , so as it shall no ● breake , how farre so ever he be from the smithes forge . item , the duke of alba his horse was consecrated , or canonized in the low-countries , at the solemne masse ; wherein the popes bull , and also his charm was published ( which i will hereafter recite ) he in the mean time sitting as vice-roy with ●his consecrated standart in his hand , till masse was done . a charm against vineger . that wine wax not eager , write on the vessel , gustate & videte , qu●● am suavis est dominus . chap. xv. the inchanting of serpents and snakes , objections answered concerning the same ; fond reasons why charmes take effect the rein , m●homets pigeon , miracles wrought by an asse at memphis in aegypt , popish charmes against serpents , of miracleworkers , the taming , 〈◊〉 snakes , bodins lie of snakes . concerning the charming of serpents and snakes , mine adversaries ( 〈◊〉 i have said ) think they have great advantage by the words of david is the fifty eight psalme ; and by jeremy ; chap. eight ; expounding the one prophet by virgil , the other by ovid. for the words of david are these their poison is like the poison of a serpent , and like a deafe adder , th● stoppeth his eare , and heareth not the voice of the charmer , charm 〈◊〉 never so cunningly . the words of virgil are these ; frigidus , in 〈◊〉 cantando rumpitur anguis . as he might say , david thou liest ; for the cold-natured snake is by the charms of the inchanters broken all to peece in the field where he lieth . then cometh ovid , and he taketh his countreymans part , saying in the name and person of a witch ; vipereas 〈◊〉 verbis & carmine fauces ; that is , i with my words and charmes can bre●● in sunder the vipers jawes . matry jeremy on the other side encountereth this poetical witch , and he not onely defendeth , but expoundeth his fellowe prophets words , and that not in his own name but in the na●● of almighty god ; saying ; i will send serpents and cockatrices among you , which cannot be charmed . now let any indifferent man ( christian or heathen ) judge , whe th●● the words and minds of the prophets do not directly oppugne these po●● words ( i will not say minds ) for that i am sure they did therein but jest 〈◊〉 trifle , according to the common fabling of lying poets . and certainly , i 〈◊〉 encounter them two with other two poets , namely propertius and horace the one merrily deriding , the other seriously impugning their fantastic● poetries , concerning the power and omnipotency of witches . for when virgil , ovid , &c. write that witches with their charmes fetch down the moon and starres from heaven , &c. propertius mocketh them in the words following : at vos deductae quibus est fallacia lunae , et labor in magicis sacra piare focis , en agedum dominae mentem convertite nostrae , et facite illa meo palle at ore magis , tunc ego crediderim vobis & sidera & amnes posse circeis ducere carminibus . but you that have the subtil slight , of fetching down the moon from skies ; and with inchanting fire bright , attempt to purge your sacrifice : lo now , go too , turn ( if you can ) our madams mind and sturdy heart , and make her face more pale and wan , than mine : which if by magick art you do , then will i soon believe , that by your witching charmes you can from skies aloft the starres remeeve , and rivers turne from whence they ran . and that you may see more certainly , that these poets did but jest and deride the credulous and timerous sort of people , i thought good to shew you what ovid saith against himself , and such as have written so incredibly and ridiculously of witches omnipotency : nec mediae magicis finduntur cantibus angues , nec redit in fonies unda supina suos . snakes in the middle are not riven with charmes of witches cunning , nor waters to their fountains driven by force of backward-running . as for horace his verses i omit them , because i have cited them in another place . and concerning this matter card anus saith , that at every eclipse they were wont to thinke , that witches pulled down the sun and moon from heaven . and doubtlesse , hence came the opinion of that matter , which spred so farre , and continued so long in the common peoples mouthes , that in the end learned men grew to believe it , and to affirm it in writing . but here it will be objected , that because it is said ( in the places by me alleadged ) that snakes or ●ipers cannot be charmed ; ergo other things may : to answer this argument , i would aske the witchmonger this question , to wit , whether it be expedient , that to satisfy his folly , the holy ghost must of necessity make mention of every particular thing that he imagineth may be bewitched ? i would also ask of him , whatt priviledge a snake hath more then other creatures , that he only may no , and all other creatures may be bewitched ; i hope they will not say , that either their faith or infidelity is the cause thereof ; neither do i admit the answer of such divines as say , that he cannot be bewitched : for that he seduced eve ; by meanes whereof god himselfe cursed him ; and thereby he is so priviledged , as that no witches charme can take hold of him . but more shall be said hereof in the sequel . danaeus saith , that witches charmes take soonest hold upon snakes and adders ; because of their conference and familiarity with the devil , whereby the rather mankind through them was seduced . let us seek then an answer for this cavil ; although in truth it needeth not : for the phrase of speech is absolute , and imports not a special quality proper to the nature of a viper any more , than when i say : a cony cannot flie : you should gather and conclude thereupon , that i meant that all other beasts could flie . but you sha●l understand , that the cause why these vipers can rather withstand the voice and practise of inchanters and sorcerers , than other c●eatures , is , for that they being in body and nature venomous cannot so soone or properly receive their destruction by venome , whereby the witches in other creatures bring their mischievous practises more easily to passe , according to virgile saying ; corrup● que lacius , infecit pabula tabo . she did infect with poison strong both ponds and pastures all along . and thereupon the prophet alludeth unto their corrupt and inflexible nature , with that comparison ; and not ( as tremelius is f●in to shift it ) with stopping one eare with his tale , and laying the other close to the ground ; because he would not heare the charmers voice . for the snake hath neither such reason , nor the words such effect : otherwise the snake must know our thoughts . it is also to be considered , how untame by nature these vipers ( for the most part ) are , insomuch as they be not by mans industry or cunning to be made familiar , or train'd to do any thing , whereby admiration may be procured : as bomelio feats his dog could do ; or mahomets pigeon , which would resort unto him , being in the middest of his campe , and picke a pease out of his eare ▪ in such sort that many of the people thought that the holy ghost came and told him a tale in his eare : the same pigeon also brought him a scroll , wherein was written , re●e esto , and laid the same in his neck . and because i have spoken of the docility of a dog and a pigeon , though i could cite an infinite number of like tales , i will be bold to trouble you but with one more . at memphis in aegypt , among other juggling knacks , which were there usually shewed , there was one that took such paines with an asse , that he had taught him all these qualities following . and for gaine he caused a stage to be made , and an assembly of people to meet ; which being done , in the manner of a play , he came in with his asse , and said ; the sultane hath great need of asses to help to carry stones and other stuffe , towards his great building which he hath in hand . the asse immediately fell downe to the ground , and by all signes shewed himselfe to be sick , and at length to give up the ghost : so as the juggler begged of the assembly money towards his losse . and having gotten all that he could , he said ; now my masters , you shall see mine asse is yet alive , and doth but counterfeit ; because he would have some money to buy him provender , knowing that i was poor , and in some need of releef . hereupon he would needs lay a wager , that his asse was alive , who to every mans seeming was starke dead . and when one had laid money with him thereabout , he commanded the asse to rise , but he lay still as though he were dead : then did he beat him with a cudgel , but that would not serve the turne , untill he addressed his speech to the asse , saying ( as before ) in open audience ; the sultan hath commanded , that all the people shall ride out to morrow , and see the triumph , and that the faire ladies will then ride upon the fairest asses , and will give notable provender unto them , and every asse shall drink of the sweet water of nilus : and then lo the asse did presently start up , and advance himself exceedingly . lo ( quoth his master ) now i have wonne : but in troth the major hath borrowed mine asse , for the use of the old ill-favoured witch his wife : and thereupon immediately he hung down his eares , and halted down right , as though he had been stark lame . then said his master ; i perceive you love young pretty wenches : at which words he looked up , as it were with joyful cheere . and then his master did bid him go choose one that should ride upon him ; and he ran to a very handsome woman , and touched her with his head , &c. a snake will never be brought to such familiarity , &c. bodin saith , that this was a man in the likenesse of an asse : but i may rather think that he is an asse in the likenesse of a man. well , to returne to our serpents , i will tell you a story concerning the charming of them , and the event of the same . in the city of salisborough there was an inchanter , that before all the people tooke upon him to conjure all the serpents and snakes within one mile compasse into a great pit or dike , and there to kill them . when all the serpents were gathered together , as he stood upon the brinke of the pit , there came at the last a great and horrible serpent , which would not be gotten downe with all the force of his incantations : so as ( all the rest being dead ) he flew upon the inchanter , and clasped him in the middest , and drew him down into the said dike , and there killed him . you must think that this was a devil in a serpents likenesse , which for the love he bare to the poore snakes , killed the sorcerer ; to reach all other witches to beware of the like wicked practise . and surely , if this be not true , there be a great number of lies contained in m. mal. and i. bodin . and if this be well weighed , and conceived , it beateth downe to the ground all those witchmongers arguments , that contend to wring witching miracles out of this place . for they disagree notably , some denying and some affirming that serpents may be bewitched . neverthelesse , because in every point you shall see how popery agreeth with paganisme , i will recite certaine charmes against vipers , allowed for the most part in and by the church of rome : as followeth . i conjure thee o serpent in this house , by the five holy wounds of our lord , that thou remove not out of this place , but here stay , as certainly as god was borne of a pure virgine . otherwise i conjure thee serpent in nomine patris , & filii , & spiritus sancti : i command thee serpent by our lady s. mary , that thou obey me , as wax obeyeth the fire , and as fire obeyeth water ; that thou neither hurt me , nor any other christian , as certainly as god was borne of an immaculate virgine , in which respect i take thee up , in nomine patris , & filii , & spiritus sancti : ely lash eiter , ely lash eiter , ely lash eiter . otherwise : o vermine , thou must come as god came unto the iewes . otherwise l. vairus saith , that serpens quernis frondibus contacta , that a serpent touched with oake-leaves dieth , and stayeth even in the beginning of his going , if a feather of the bird ibis be cast or thrown upon him : and that a viper smitten or hot with a reed is astonied , and touched with a beechen branch is presently numme and stiffe . here is to be remembered , that many use to boast that they are of s. pauls race and kindred , shewing upon their bodies the prints of serpent● which ( as the papists affirme ) was incident to all them of s. pauls stock . marry they say herewithall , that all his kinsfolks can handle serpents , or any poison without danger . others likewise have ( as they brag ) a katharine-wheele upon their bodies , and they say they are kinne to s. katharine , and that they can carry burning coales in their bare hands , and dip their said hands in hot skalding liquor , and also go into hot ovens . whereof though the last be but a bare jest , and to be done by any that will prove ( as a bad fellow in london had used to do , making no tarrianc●e at all therein : ) yet there is a shew made of the other , as though it were certaine and undoubted ; by anointing the hands with the juice of mallowes , mercury , urine , &c. which for a little time are defensatives against these scalding liquors , and scorching fires . but they that take upon them to worke these mysteries and miracles , do indeed ( after rehearsall of these and such like words and charmes ) take up even in their bare hands , those snakes and vipers , and sometimes p●● them about their necks , without receiving any hurt thereby , to the terror and astonishment of the beholders , which naturally both feare and abhorre all serpents . but these charmers ( upon my word ) dare not trust to their charmes , but use such an inchantment , as every man may lawfully use , and in the lawfull use thereof may bring to passe that they shall be in security , and take no harme , how much soever they handle them : marry with a woollen rag they pull out their teeth before hand , as some men say ; but as truth is , they weary them , and that is of certainty . and surely this is a kind of witchcraft , which i terme private confederacy . bodin saith , that all the snakes in one countrey were by charmes and verses driven into another region : perhaps he meaneth ireland , where s. patrik is said to have done it with his holynesse , &c. james sprenger and henry institor affirme , that serpents and snakes , and their skins exceed all other creatures for witchcraft : insomuch as witches do use to bury them under mens thresholds , either of the house or stalles , whereby barrennesse is procured both to woman and beast : yea and that the very earth and ashes of them continue to have force of fascination . in respect whereof they wish all men now and then to dig away the earth under their thresholds , and to sprinkle holy water in the place , and also to hang boughes ( hallowed on midsummer day ) at the stall doore where the cattel stand : and produce examples thereupon , of witches lies , or else their owne , which i omit , because i see my book groweth to be greater than i meant it should be . chap. xvi . charmes to carry water in a sive , to know what is spoken of us behind our backs , for bleere eyes , to make seeds to grow well , of images made of wax , to be rid of a witch , to hang her up , notable authorities against waxen images , a story bewraying the knavery of waxen images . leonardus vairus saith , that there was a prayer extant , whereby might be carried in a sive , water , or other liquor : i think it was clam clay ; which a crow taught a maid , that was promised a cake of so great quantity , as might be kneaded of so much floure , as she could wet with the water that she brought in a sive , and by that meanes she clamd it with clay , and brought in so much water , as whereby she had a great cake , and so beguiled her sisters , &c. and this tale i heard among my grandams maides , whereby i can decipher this witchcraft . item , by the tingling of the eare , men heretofore could tell what was spoken of them . if any see a scorpion , and say this word ( bud ) he shall not be stung or bitten therewith . these two greek letters Π and a written in a paper , and hung about ones neck , preserve the party from bleereyednesse . cummin or hempseed sowen with cursing and opprobrious words grow the faster and the better . berosus anianus maketh witchcraft of great antiquity : for he saith , that c ham touching his fathers naked member uttered a charme , whereby his father became emasculated or deprived of the powers generative . a charme teaching how to hurt whom you list with images of wax , &c. make an image in his name , whom you would hurt or kill , of new virgine wax ; under the right arme-poke whereof place a swallows heart , and the liver under the left ; then hang about the neck thereof a new thred in a new needle pricked into the member which you would have hurt , with the rehearsall of certain words : which for the avoiding of foolish superstition and credulity in this behalf is to be omitted . and if they were inserted , i dare undertake ▪ they would do no harme , were it not to make fooles , and catch gudgins . otherwise ; sometimes these images are made of brasse , and then the hand is placed where the foot should be , and the foot where the hand , and the face downward . otherwise ; for a greater mischiefe , the like image is made in the forme of a man or woman , upon whose head is written the certain name of the party ; and on his or her ribs these words , ailif , casyl , zaze , hit , mel meltat ; then the same must be buried . otherwise ; in the dominio● of mars , two images must be prepared , one of wax , the other of the earth of a dead man ; each image must have in his hand a sword wherewith a man hath been slain , and that he must be slain may have his head thrust through with a foin . in both must be written certain peculiar characters , and then must they be hid in a certain place . otherwise ; to obtain a womans love , an image must be made in the hour of venus , of virgine wax , in the name of the beloved , whereupon a character is written , and is warmed at a fire , and in doing thereof the name of some angell must be mentioned . to be utterly rid of the witch , and to hang her up by the haire , you must prepare an image of the earth of a dead 〈◊〉 to be baptized in another mans name , whereon the name , with a character , must be written : then must it be perfumed with a rotten bone , and then these psalmes read backward ; domine dominus noster , dominus illuminatio mea , domine exaudi orationem meam , deus laudem meam 〈◊〉 tacueris ; and then bury it , first in one place , and afterwards in another . howbit , it is written in the . article of the determination of paris , th●● to affirme that images of brasse , lead , gold , of white or red wax , or of any other stuffe , conjured , baptized , consecrated , or rather execrated through these magical arts at certaine daies , have wonderful vertue● , or such as are avowed in their bookes or assertions , is error in faith , 〈◊〉 philosophy , and true astronomy ; yea it is concluded in the . article of that councell , that it is as great an error to believe those things , as to do them . but concerning these images , it is certain that they are much feare● among the people , and much used among cousening witches , as party appeareth in this discourse of mine else-where , and as partly you may see by the contents of this story following . not long sithence , a young maiden ( dwelling at new romny here in kent ) being the daughter of one ● . l. stuppeny ( late jurat of the same town but dead before the execution hereof ) and afterwards the wife of thom. eps ( who is at this instant ma●or of romny ) was visited with sicknesse , whose mother and father in 〈◊〉 being abused with credulity concerning witches supernatural power , repaired to a famous witch called mother baker , dwelling not farre from thence at a place called stonstreet , who , according to witches couse●ing custome , asked whether they mistrusted not some bad neighbour , 〈◊〉 whom they answered that indeed they doubted a woman neer unto them ( and yet the same was of the honester and wiser sort of her neighbour , reputed a good creature . ) neverthelesse the witch told them that these was great cause of their suspition : for the same , said she , is the very part● that wrought the maidens destruction , by making a heart of wax , & pri●●ing the same with pins and needles ; affirming also that the same neighbor of hers had bestowed the same in some secret corner of the house . this being beleeved , the house was searched by credible persons , but nothing could be found . the witch or wise woman being certified hereof , continued her assertion , and would needs go to the house where she herself ( as she affirmed ) would certainly find it . when she came thither , she used her cunning , as it chanced , to her own confusion , or at leastwise to her detection : for herein she did , as some of the wiser sort mistrusted that she would do , laying down privily such an image , as she had before described , in a corner , which by others had been most diligently searched and looked into , and by that meanes her cousenage was notably bewrayed . and i would wish that all witchmongers might pay for their lewd repaire to inchanters , and consultation with witches , and such as have familiar spirits , as some of these did , and that by the order of the high commissioners , which partly for respect of neighbourhood , and partly for other considerations , i leave unspoken of . chap. xvii . sundry sorts of charms tending to diverse purposes , and first , certain charms to make taciturnity in tortures . imparibus meritis tria pendont corpora ramis , dismas & gestas , in medio est divina potestas , dismas damnatur , gestas ad astra levatur : three bodies on a bough do hang , for merits of inequality , dismas and gestas , in the midst the power of the divinity . dismas is damn'd , but gestas lifted up above the starres on high . also this : eructavit cor meum verbum bonum : veritatem nun quam di●am regi . otherwise : as the milk of our lady was lussious to our lord jesus christ ; so let this torture or rope be pleasant to mine armes and members . otherwise ; iesus autem transiens per medium illorum ibat . otherwise ; you shall not breake a bone of him . counter-charms against these and all other witchcrafts , in the saying also whereof witches are vexed , &c. eructavit cor meum verbum bonum , dicam cuncta opera mea regi . otherwise : domine labia mea aperies , & os meum annunciabit veritatem . otherwise : contere brachia iniqui rei , & lingua maligna subvertet ur . a charm for the choine cough . take three sips of a chalice , when the priest hath said masse , and swallow it down with good devotion , &c. for corporall or spiritual rest . in nomine patris , up and downe , et filii & spiritus sancti upon my crowne , crux christi upon my brest , sweet lady send me eternal rest . charmes to find out a theefe . the meanes how to find out a theefe , is thus : turne your face to the east , and make a crosse upon christall with oile alive , and under the crosse write these two words ( saint helen . ) then a child that is innocent , and a chaste virgine borne in true wedlock , and not base begotten , of the age of ten yeares , must take the christall in his hand , and behind his back , kneeling on thy knees , thou must devoutly and reverently say over this prayer thrice : i beseech thee my lady s. helen , mother of king constantine , which diddest find the crosse whereupon christ died : by that thy holy devotion , and invention of the crosse , and by the same crosse , and by the joy which thou conceivedst at the finding thereof , and by the love which thou bearest to thy sonne constantine , and by the great goodnesse which thou doest alwaies use , that thou shew me in this christall , whatsoever i aske or desire to know ; amen . and when the child seeth the angel in the christal , demand what you will , and the angel will make answer thereunto . memorandum , that this be done just at the sunne-rising , when the weather is faire and cleer . cardanus derideth these and such like fables ; and setteth downe his judgement therein accordingly , in the sixteenth booke de rerum ver . these conjurors and coseners forsooth will shew you in a glasse the theefe that hath stolne any thing from you , and this is their order . they take a glasse-viall full of holy water , and set it upon a linnen cloth , which hath been purified , not onely by washing , but by sacrifice , &c. on the mouth of the viall or urinall , two olive-leaves must be laid acrosse , with a little conjuration said over it , by a child ; to wit thus : angele bone , angele candide , per tuam sanctitatem , meamque virginite●em , ostende mihi furem : with ●hree pater noste●s , three aves , and betwixt either of them a * crosse made with the naile of the thombe upon the mouth of the viall ; and then shall be seen angels ascending and descending as it were motes in the sunne-beames . the theefe all this while shall suffer great torments , and his face shall be seen plainly , even as plainly i beleeve as the man in the moone . for in truth , there are toies artificially conveyed into glasse , which will make the water bubble , and devises to make images appeare in the bubbles , as also there be artificial glasses , which will shew unto you that shall looke thereinto , many images of divers formes , and some so small and curious , as they shall in favour resemble whomsoever you think upon . looke in john bap. neap ▪ for the confection of such glasses . the subtilties hereof are so de●ected , and the mysteries of the glasses so common now , and their cosenage so well knowne , &c. that i need not stand upon the particular confutation hereof . cardanus in the place before cited reporteth , how he tried with children these and divers circumstances the whole illusion , and found it to be plaine knavery and cosenage . another way to find out a theefe that ahht stolne any thing from you . go to the sea-side , and gather as many pebles as you suspect persons for that matter ; carry them home , & throw them into the fire , & bury them under the threshold , where the parties are like to come over . there let them lie three dayes , and then before sun rising take them away . then set a porrenger full of water in a circle , wherein must be made crosses every way , as many as can stand in it ; upon the which must be written ; christ overcometh , christ reigneth , christ commandeth . the porrenger also must be signed with a crosse , and a form of conjuration must be pronounced . then each stone must be thrown into the water , in the name of the suspected . and when you put in the stone of him that is guilty , the stone will make the water boile , as though glowing iron were put thereinto . which is a meere knack of legierdemaine , and to be accomplished divers waies . to put out the theeves eye . reade the seven psalmes with the letany , and then must be said a horrible prayer to christ , and god the father , with a curse against the theefe . then in the middest of the step of your foote , on the ground where you stand , make a circle like an eye , and write thereabout certain barbarous names , and drive with a coopers hammer , or addes into the middest thereof a brazen naile consecrated , saying : iustus es domine , et justa judicia tua . then the thiefe shall be bewraied by his crying out . another way to find out a thiefe . stick a paire of sheeres in the rind of a sive , and let two persons set the top of each of their forefingers upon the upper part of the sheeres , holding it with the sive up from the ground steddily , and aske peter and paul whether a. b. or c. hath stolne the thing lost , and at the nomination of the guilty person , the sive will turne round . this is a great practise in all countries , and indeed a very bable . for with the beating of the pulse some cause of that motion ariseth , some other cause by slight of the fingers , some other by the wind gathered in the ●ive to be staid , &c. at the pleasure of the holders . some cause may be the imagination , which upon conceit at the naming of the party altereth the common course of the pulse . as may well be conceived by a ring held steddily by a thred betwixt the finger and the thombe , over or rather in a goblet or glasse ; which within short space will strike against the side thereof so many strokes as the holder thinketh it a clocke , and then will stay : the which who so proveth shall find true . a charme to find out or spoile a theefe . of th●s matter , concerning the apprehension of theeves by w●●ds , i will ci●e one charme , called s. adelberts curse ; being both for length of words sufficient to wery the reader , and for substantiall stuffe comprehending all that appertaineth unto blasphemous speech or cursing , allowed in the church of rome , as an excommunication and inchantment . saint adelberts curse or charme against theeves . by the authority of the omnipotent father , the sonne , and the holy ghost , and by the holy virgine mary mother of our lord jesu christ , and the holy angels and archangels , and s. michael , and s. john baptist , and in the behalfe of s. peter the apostle , and the risidue of the apostles , and of s. stephen , and of all the martyrs , of s. sylvester , and of s. adelbert , and all the confessors , and s. alegand , and all the holy virgins , and of all the saints in heaven and earth , unto whom there is given power to bind and loose : we do excommunicate , damne , curse , and bind with the knots and bands of excommunication , and we do segregate from the bounds and lists of our holy mother the church , all those theeves , sacrilegious persons , ravenous catchers , doers , counsellers , coadjutors , male or female , that have committed this theft or mischiefe , or have usurped any part thereof to their owne use . let their share be with dathan and abiran , whom the earth swallowed up for their such and pride , and let them have part with iudas that betrayed christ , amen ▪ and with pontius pilat , and with them that said to the lord , depart from us , we will not understand thy wayes ; let their children be made orphanes . cursed be they in the field , in the grove , in the woods , in their houses , barnes , chambers , and beds , and cursed be they in the court , in the way , in the towne , in the castle , in the water , in the church , in the churchyard , in the tribunall place , in battell , in their abode , in the market place , in their talke , in silence , in eating , in watching , in sleeping , in drinking , in feeling , in sitting , in kneeling , in standing , in lying , in idlenesse , in all their worke , in their body and soule , in their five wits , and in every place . cursed be the fruit of their womb● , and cursed be the fruit of their lands , and cursed be all that they ha●e . cursed be their heads , their mouthes , their nostrels , their noses , their lips , their jawes , their teeth , their eyes and eye-lids , their braines , the roofe of their mouthes , their tongues , their throats , their breast , their hearts , their bellies , their livers , all their bowels , and their stomach . cursed be their navels , their spleenes , their bladder . cursed be their thighes , their legs , their feet , their toes , their necks , their shoulders . cursed be their backs , cursed be their armes , cursed be their elbowes , cursed be their hands , and their fingers , cursed be both the nails of their hands and feet ; cursed be their ribbs and their genitals , and their knees , cursed be their flesh , cursed be their bones , cursed be their bloud , cursed be the skin of their bodies , cursed be the marrows in their bones , cursed be they from the crown of the head , to the sole of the foot : and whatsoever is betwixt the same , be it accursed ' , that is to say , their five senses ; to wit , their seeing , their hearing , their smelling , their tasting and their feeling . cursed be they in the holy crosse , in the passion of christ , with his five wounds , with the effusion of his bloud , and by the milk of the virgine mary . i conjure thee lucifer , with all thy souldiers , by the * father , the son and the holy ghost , with the humanity and nativity of christ , with the vertue of all saints , that thou rest not day nor night , till thou bringest them to destruction , either by drowning or hanging , or that they be devoured by wild beasts , or burnt , or slain by their enemies , or hated of all men living . and as our lord hath given authority to peter the apostle , and his successors , ( whose place we occupy , and to us ( though unworthy ) that whatsoever we bind on earth , shall be bound in heaven : and whatsoever we loose on earth , shall be loose in heaven , so we accordingly , if they will not amend , do shut from them the gates of heaven , and deny unto them christian burial , so as they shall be buried in asses leaze . furthermore , curssed be the ground wherein they are buried , let them be confounded in the last day of judgement , let them have no conversation among christians , nor be houseled at the hour of death , let them be made as dust before the face of the wind : and as lucifer was expelled out of heaven , and adam and eve out of paradise ; so let them be expelled from the daylight . also let them be joyned with those , to whom the lord saith at the judgement , go ye curssed into everlasting fire , which is prepared for the devill and his angels , where the worme shall not die , nor the fire be quenched . and as the candle , which is throwne out of my hand here , is put out : so let their works and their soul be quenched in the stench of hell fire , except they restore that which they have stolne , by such a day : and let every one say , amen . after this must be sung * in media vita in morte sumus , &c. this terrible curse with bell , book , and candle added thereunto , must needs work wonders : howbeit among theeves it is not much weighed , among wise and true men it is not well liked , to them that are robbed it bringeth small releef : the priests stomach may well be eased , but the goods stolne will never the sooner be restored . hereby is bewrayed both the malice and folly of popish doctrine , whose uncha●itable impietie is so impudently published , and in such order uttered , as every sentence ( if opportunity served ) might be proved both heretical and diabolical . but i will answer this cruel curse with another curse far more mild and civil , performed by as honest a man ( i dare say ) as he that made the other , whereof mention was lately made . so it was , that a certain sir john , with some of his company , once went abroad a jetting , and in a moon-light evening robbed a millers weire and stole all his eeles . the poor miller made his mone to sir john himself , who willed him to be quiet ; for he would so curse the theef , and all his confederates , with bell , book and candel , that they should have small joy of their fish . and therefore the next sunday , sir john got him to the pulpit , with his surplisse on his back , and his stole about his neck , and pronounced these words following in the audience of the people . all you that have stolne the millers eeles , laudate dominum de coelis , and all they that have consented thereto , benedicamus domino . lo ( saith he ) there is savoe for your eeles my masters . another inchantment . certaine priests use the hundred and eight psalm as an inchantment or charm , or at the leastwise saying , that against whomsoever they pronounce it , they cannot live one whole year at the uttermost . chap. xviii . a charme or experiment to find out a witch . in die dominico sotularia juvenum axungia seu pinguedine porci , ut moris est , pro restauratione fieri perungunt : and when she is once come into the church , the witch can never get out , untill the searchers for her give her expresse leave to depart . but now it is necessary to shew you how to prevent and cure all mischiefs wrought by these charmes and witchcrafts , according to the opinion of m. mal. and others . one principal way is to naile a horse-shoe at the inside of the outmost threshhold of your house , and so you shall be sure no witch shall have power to enter thereinto . and if you marke it , you shall find that rule observed in many countrey-houses . otherwise : item the triumphant title to be written crossewise , in every corner of the house , thus : iesus ✚ nazarenus ✚ rex ✚ iudaeorum ✚ memorandum : you may join herewithal , the name of the virgine mary , or of the four evangelists , or verbum caro factum est . otherwise : item in some countries they naile a wolves head on the door . otherwise : item they hang scilla , ( which is either a root , or rather in this place garlike ) in the roof of the house , for to keep away witches and spirits : and so they do alicium also . otherwise : item perfume made of the gall of a black dog and his bloud besmeered on the posts and walles of the house , driveth out of the doors both devils and witches . otherwise : the house where herba betonica is sown , is free from all mischiefes : otherwise : it is not unknown that the romish church allowed and used the smoak of sulphur , to drive spirits out of their houses ; as they did frankincense and water hallowed . otherwise : apuleius saith , that mercury gave to ulysses , when he came neer to the inchantresse circe , an herb called verbascum , which in english is called mullein , or tapsus barbatus , or longwoort ; and that preserved him from the inchantments . otherwise . item pliny and homer bo do say , that the herb call'd moly is an excellent herb against inchantments , and say all , that thereby ulysses escaped circes her sorceries , and inchantments . otherwise also diverse waies they went to worke in this case , and some used this defensive , some that preservative against incantations . and herein you shall see , not only how the religion of papists , and infidels agree ; but also how their ceremonies and their opinions are all one concerning witches and spirits . for thus writeth ovid touching that matter . térque senem flamma , ter aquâ , ter sulphure lustrat : she purifies with fire thrice old ho●y-headed aeson , with water thrice , and sulphur thrice , as she thought meete in reason . againe , the same ovid cometh in as before : advenient , quae lustret anus , lectumque locumque , deferat & tremula sulphur & ova manu . let some old woman hither come , and purge both bed and place , and bring in trembling hand new-egs and sulphur in like case . and virgill also harpeth upon the like string : — baccare frontem cingiteine vati noceat mala ligua future : of berry-bearing baccar bowze a wreath or garland knit , and round about his head and browze see decently it sit ; that of an ill talking tongue our future poet be not stung . furthermore , was it not in times of tempests the papists use , or superstition , to ring their bells against devils ; trusting rather to the tonging of their bells , than to their owne cry unto god with fasting and prayer , assigned by him in all adversities and dangers : according to the order of the thracian priests , which would rore and cry , with all the noise they could make , in those tempests . olaus gothus , saith that his countreymen would shoote in the aire , to assist their gods , whom they thought to be then together by the eares with others ▪ and had consecrated arrowes , called sagittae ioviales , even as our papists had . also in stead of bells , they had great hammers , called mallei ioviales , to make a noise in ▪ time of thunder . in some countries they runne out of the doores in time of tempest , blessing themselves with a cheese , whereupon there was a crosse made with a ropes end upon ascension day . also three hailestones to be throwne into the fire in a tempest , and thereupon to be said three pater nosters , and three aves , s. iohns gospel , and in fine fugiat tempestas , is a present remedy . item , to hang an eg laid on ascension day in the roof of the house , preserveth the same from all hurts . * item , i conjure you haile and wind by the five wounds of christ , by the three miles which pearced his hands and his feet , and by the foure evangelists , matthew , marke , luke , and iohn , that thou come down dissolved into water . item , it hath beene an usuall matter , to carry out in tempests the sacraments and reliques , &c. item , against stormes , and many dumme creature● , the popish church useth excommunication as a principal charme . and now to be delivered from witches themselves , they hang in their entries an herbe called pentaphyllon , cinquefoile , also an oliveb-ranch , also ●rankincense , myrrh , valerian , verven , palme , antirchmon , &c. also hay-●horne , otherwise white-thorne gathered on may-day : also the smoake of ● lappoints feathers driveth spirits away . there be innumerable popish exorcismes , and conjurations for hearbs and other things , to be thereby made wholsense both for the bodies and souls of men & beasts , and also or contagion of weather . memorandum , that at the gathering of these magicall herbes , the credo is necessary to be said , as vairus affirmeth ; and also the pater noster , for that is not superstitious . also sprenger saith , that to throw up a black chicken in the aire , will make all tempests to cease : so it be done with the hand of a witch . if a soule wander in the likenesse of a man or woman by night , molesting men , with bewailing their torments in purgatory , by reason of tithes forgotten , &c. and neither masses nor conjurations can helpe ; the exorcist in his ceremoniall apparel must go to the tombe of that body , and spurne thereat , with his soot , saying : vade ad gehennam , get thee packing to hell : and by and by the soule goeth thither , and there remaineth for ever . otherwise : if there be no masses of purpose for this matter , to unbewitch the bewitched . otherwise : you must spet into the pisse-pot , where you have made watter . otherwise : spet into the shoe of your right foot , before you put it on : and that vairus saith is good and wholseme to do , before you go into any dangerous place . otherwise : that neither hunters nor their dogs may be bewitched , they cleave an oaken branch , and both they and their dogs passe over it . otherwise : s. agustine saith , that to pacifie the god liber , whereby women might have fruite of the seeds they sowe , and that their gardens and fields should not be bewitched ; some chiefe 〈◊〉 matrone used to put a crowne upon his genital member , and that must be publiquely done . to spoile a thiefe , a witch , or any other enemie , and to be delivered from the evil . vpon the sabbath day before sun-rising , cut a hazel-wand , saying ▪ i cut thee o bough of this summers growth , in the name of him whom i meane to beate or maime . then cover the table , and say ✚ in nomine patris ✚ & filii ✚ & spiritus sancti ✚ ter . and striking the●● on say as followeth ( english it he that can ) drochs myroch , esenaroth ✚ ●etu ✚ baroch ✚ ass ✚ maaroth ✚ : and then say ; holy trinity punish him that hath wrought this mischiefe , and take it away by thy great justice , eson ✚ elion ✚ emaris , ales , age ; and strike the carpet with your wand . a notable charme or medicine to pull out an arrow-head , or any such thing that sticketh in the flesh or bones , and cannot otherwise be had o●● . say three severall times kneeling ; oremus , praeceptis salutaribus moniti , pater noster , ave maria. then make a crosse saying : the hebrew knight strake our lord jesu christ , and i beseech thee , o lord jesu christ ✚ by the same iron , speare , blood and water , to pull out this iron ▪ is nomine patris ✚ & filii ✚ & spiritus sancti ✚ coarmes against a qu tidian ague . cut an apple in three peeces , and write upon the one ; the father is uncreated : upon the other ; the father is incomprehensible : upon the third ; the father is eternall . otherwise : write upon a masse-cake cut in three peeces ; o ague to be worshipped : on the second ; o sicknesse to be ascribed to health and joyes ; on the third ; pax ✚ max ✚ fax ✚ and let it be eaten fasting . otherwise ; paint upon three like pieces of a masse-cake , pater pax ✚ adonai ✚ ●ilius vita ✚ sabbaoth ✚ spiritus sanctus ✚ tetragrammaton ✚ and eate it , as is aforesaid . for all manner of agues intermittent . joyn two little sticks together in the middest , being of one length , and hang it about your neck in the forme of a crosse . otherwise : for this disease the turkes put within their doublet a ball of wood , with another peece of wood , and strike the same , speaking certain frivolous words . otherwise : certain monkes hanged scrolles about the necks of such as were sick , willing them to say certain prayers at each fit , & at the d. fit to hope well : and made them believe that they should thereby receive cure . periapts , characters , &c. for agues , and to cure all diseases , and to deliver from all evill . the first chapter of st. johns gospell in small letters consecrated at a masse , and hanged about ones neck , is an incomparable amulet or tablet , which delivereth from all witchcrafts and devilish practises . but me thinks , if one should hang a whole testament , or rather a bible , he might beguil the devil terribly . for indeed so would s. barnard have don , whom the devil told , that he could shew him seven verses in the psalter , which being dayly repeated , would of themselves bring any man to heaven , and preserve him from hell . but when st. barnard desired the devil to tell him which they were , he refused , saying , he might then think him a fool so to prejudice himself . well ( quoth st. barnard ) i will do well enough for that , for i will dayly say over the whole psalter . the devil hea●ing him say so , told him which were the verses , lest in reading over the whole psalter daily , he should merit too much for others . but if the hanging of st. johns gospel about the neck be so beneficial ; how if one should eate up the same ? more charmes for agues . take the party by the hand and say ; aeque facilis sit tibi haec febris , atque mariae virgini christi partus . otherwise : wash with the party , and privily say this psalme , exaltabo te deus meus , rex , &c. otherwise : wear about your neck a piece of a naile taken from a crosse , and wrapped in wool . otherwise drink wine , wherein a sword hath been drowned that hath cut off ones head . otherwise : take three consecrated masse cakes ; and write upon the first , qualis est pater talis est vita : on the second ; qualis est filius , talis est sanctus : on the third ; qualis est spiritus , tale est remedium . then give them to the sick man , enjoining him to eate none other thing that day wherein he eateth any of them , nor yet drink ; and let him say fifteen pater nosters , and as many aves , in the honour and praise of the trinity . otherwise : lead the sick man on a friday before sun-rising towards the east , and let him hold up his hands towards the sun , and say : this is the day , wherein the lord god came to the crosse . but as the crosse shall never more come to him ; so let never the hot or cold fit of this ague come any more unto this man , in nomine patris ✚ & fi ✚ lii , & spiritus ✚ sancti ✚ . then say seven and twenty pater nosters , and as many aves , and use this three daies together . otherwise : fécana , cagé ti , daphnes , gebáre , gedáco , gébali stant , sed non stant phebas , hecas , & hedas . every one of these words must be written upon a peece of bread , and be given in order one day after another to the sick body , and so must he be cured . this saith nicholas hemingius he chanced to read in the schools in jest ; so as one noting the words , practised the medicine in earnest ; and was not onely cured himself , but also cured many others thereby . and therefore he concludeth , that this is a kind of miraculous cure ▪ wrought by the illusion of the devill : whereas in truth , it will fall on most commonly , that a tertian ague will not hold any man longer then so , though no medicine be given , or any words spoken . otherwise : this word , abra cadabra written on a paper , with a certain figure joined therewith , and hanged about ones neck helpeth the ague . otherwise ▪ let the urine of the sick body made early in the morning be softly heated nine daies together continually , untill all be consumed into vapour . otherwise : a crosse made of two little twigs joined together , wherewith when the party is touched , he will he whole ; specially if he wear it about his neck . otherwise : take a like quantity of water out of three ponds of equal bignesse , and taste thereof in a new earthen vessel , and drink of it when the fit commeth . in the year of our lord . the spaniards and italians received from the pope , this incantation following ; whereby they were promised both remission of sins , and good successe in their warres in the lo●● countries . which whether it be not as prophane and impious , as my witches charm , i report me to the indifferent reader . ✚ crucem pro 〈◊〉 subiit ✚ & stans in illa sitiit ✚ iesus sacratis manibus ; clavis ferreis , 〈◊〉 bus perfossis , iesus , iesus , iesus : domine libera nos ab hoc malo , & 〈◊〉 peste : then three pater nosters , and three ave maries . also the same year their ensigns were by the authority aforesaid conjured with certaine ceremonies , and consecrated against their enemies . and if you read the histories of these warres , you may see what victory they gained hereby . item , they baptised their chief standard , and gave it to name & margaret , who overthrew the devill . and because you shall understand the mystery hereof , i have the rather set it down elsewhere , being indeed worth the reading . for a bloody flux , or rather an issue of bloud . take a cup of cold water , and let fall thereinto three drops of the same bloud , and between each drop say a pater noster , and an art , then drink to the patient , and say ; who shall help you ? the patience must answer st. mary . then say you , st. mary stop the issue of blo●d . otherwise : write upon the patients forehead with the same bloud ; c●● summatum est . otherwise : say to the patient ; sanguis mane in te , 〈◊〉 fecit christus in se ; sanguie mane in tua vena , ficut christus in sua 〈◊〉 sanguis mane fixus , sicut christus quando fuit crucifixus ; ter . otherwise , as followeth . in the bloud of adam death was taken ✚ in the bloud of christ it was all to shaken ✚ and by the same bloud i do thee charge , that thou do run no longer at large . otherwise christ was borne at bethelem , and suffered at jerusalem , where his bloud was troubled . i command thee by the vertue of god , and through the help of all saints , to stay even as jordan did , when john baptised christ jesus ; in nomine patris ✚ & filii ✚ & spiritus sancti ✚ otherwise put thy namelesse finger in the wound , and make therewith three crosses upon the wound , and say five pater nosters , five aves , and one credo , in the honour of the five wounds . otherwise : touch that part and say , de latere ejus exivit sanguis & aqua . otherwise ; in nomine patris ✚ & filii ✚ & spiritus sancti ✚ &c. chimrat ; chara , sarite , confirma , consona , ●●●ohalite . otherwise ; sepa ✚ sepaga ✚ sepagoga ✚ sta sanguis in nomine patris ✚ podendi ✚ & filii ✚ podera ✚ & spiritus sancti ✚ pandorica ✚ pax tecum , amen . cures commenced and finished by witchcraft . there was a jolly fellow that took upon him to be a notable chirurgian , in the dutchy of mentz , . to whom there resorted a gentleman that had been vexed with sicknesse , named elibert , having a kerchiefe on his head , according to the guise of sick folke . but the chirurgian made him pull off his kerchiefe , and willed him to drink with him freely . the sick man said he durst not ; for he was forbidden by physick so to do . tush ( said this cunning man ) they know not your disease ; be ruled by me , and take in your drink lustily . for he thought that when he was well tippled , he might the more easily beguile him in his bargaine , and make his reward the greater ▪ which he was to receive in part aforehand . when they had well drunk , he called the sick man aside , and told him the greatnes and danger of his disease , and how that it grew by meanes of withcraft , and that it would he universally spread in his house , and among all his cattel , if it were not prevented : and impudently perswaded the sick man to receive c●re of him . and after bargain made , he demanded of the sick man , whether he had not any at home , whom he might assuredly trust . the sick man answered , that he had a daughter and a servant . the cousener asked how old his daughter was ? the patient said twenty . well ( said the cousener ) that is fit for our turn . then he made the mother and father to kneel on their knees to their daughter , and to desire her in all things to obey the physician , and that she would do in every thing as he commanded her ; otherwise her father could not be restored to his health . in which respect her parents humbly besought her on their knees so to do . then he assigned her to bring him into his lodging her fathers haire , and her mothers , and of all those which he kept in his house , as well of men and woman , as also of his cattel . when she came therewith unto him , according to the match made , and her parents commandment , he lead her down into a low parlour , where having made a long speech , he opened a book that lay on the boord , and layeth thereon two knives acrosse , with much circumstance of words . then conjureth he , and maketh strange characters , and at length he maketh a circle on the ground , wherein he causeth her to stick one of those conjured knives ; and after many more strange words , he maketh her stick the other knife beside it . then fell down the maid in a swoon for fear ; so as he was fain to frote her and put a sop into her mouth , after the receipt whereof she was sore troubled and amazed . then he made her breasts to be uncovered , so as when they were bare , he dallied with them , diversly and long together . then he made her lie right upward all uncovered and bare below her pappes . wherein the maid being loath to obey him , resisted , and in shame forbad that villainy . then said the knave ; your fathers destruction is at hand : for except you will be ruled , he and all his family shall sustaine greater griefe and inconvenience , then is yet happened unto him . and no remedy , except you will seeke his utter overthrow , i must have carnall copulation with you , & therewithal sell into her , bosome , and overthrew her and her virginity . so did he the second day , and attempted the like on the third day . but he failed then of his purpose , as the wench confessed afterwards . in the meane time he ministred so cruel medicines to the sick man , that through the torments thereof he feared present death , and was faine to keep his bed , whereas he walked about before very well and lustily . the patient in his torments calleth unto him for remedy , who being slack and negligent in that behalfe , made roome for the daughter to accompany her father , who asked her what she thought of the cure , and what hope she had of his recovery ? who with teares remained silent , as being oppressed with grief ; till at the last in abundance of sorrow she uttered the whole matter to her father . this doth iohannes wierus report , saying , that it came unto him by the lamentable relation of the father himselfe . and this is here at this time for none other purpose rehearsed , but that men may hereby learne to take heed of such cosening merchants , and know what they be that take upon them to be so cunning in witchcraft ; le●t they be bewitched ; as master elibert and his daughter were . another witchraft or knavery , practised by the same chirurgian . this chirurgian ministred to a noble man , that lay sick of an ague , offering unto him three pieces of a roote to be eaten at three morsels , saying to the first ; i would christ had not been borne ; unto the second . i would he had not suffered ; unto the third ; i would he had not risen againe . and then putting them about the sick mans neck , said ; be of good cheere . and if he lost them , whosoever tooke them up , should therewithall take away his ague . otherwise ; jesus christ which was born , deliver thee from this infirmity ✚ jesus christ which died ✚ deliver thee from this infirmity ✚ jesus christ which rose againe ✚ deliver thee from this infirmity . then dayly must be said five pater nosters and five aves . another experiment for one bewitched . another such cosening physician perswaded one which had a timpany that it was one old viper , and two young maintained in his belly by witchcraft . but being watched , so as he could not convey vipers into his ordure or excrements , after his purgations ; at length he told the party , that he should suffer the paines of childbirth , if it were not prevented ; and therefore he must put his hand into his breech , and rake out those wormes there . but the mother of the sick party having warning hereof said she could do that her selfe . so the cosener was prevented , and the party died onely of a timpany , and the knave ran away out of the countrey . otherwise . monsieur bodin telleth of a witch , who undertaking to cure a woman bewitched , caused a masse to be sung at midnight in our ladies chappel . and when she had overlaien the sick party , and breathed certaine words upon her , she was healed . wherein bodin saith , she followed the example of elisha the prophet , who raised the shunamits son . and this story must needs be true ; for goodman hardivin blesensis his host at the signe of the lion told him the story . a knack to know whether you be bewitched , or no , &c. jt is also expedient to learne how to know whether a sick man be bewitched or no ; this is the practise hereof . you must hold molten lead over the sick body , and poure it into a porrenger full of water ; and then if there appeare upon the lead , any image , you may then known the party is bewitched . chap. xix . that one witchcraft may lawfully meete with another . scotus , hostiensis , gofridus , and all the old canonists agree , that it is lawful to take away witchcraft by witchcraft , et vana vanis conlundere . and scotus saith , it were folly to forbear to encounter withcraft by witchcraft , for ( saith he ) there can be none inconvenience therein , because the overthrower of witchcraft assenteth not to the works of the devil . and therefore he saith further , that it is meritorious so to extinguish and overthrow the devils works . as though he should say ; it maketh no matter , though s. paul say ; non facies malum , ut inde veniat bonum , thou shalt not do evil , that good may come thereof . lombertus saith , that witchcraft may be taken away by that meanswhereby it was brought . but gofridus inveyeth sore against the oppugners thereof . pope nicholas the fifth gave indulgence and leave to bishop miraties ( who was so bewitched in his privities , that he could not use the gift of venery ) to seeke remedy at witches hands . and this was the clause of his dispensation , vt ex duobus malis fugiatur majus , that of two evils , the greater should be avoided . and so a witch , by taking his doublet cured him , and killed the other witch ; as the story saith , which is to be seene in m. mal. and divers other writers . chap. xx. who are priviledged from witches , what bodies are aptest to be bewitched , or to be witches , why women are rather witches than men , and what they are . now if you will know who and what persons are priviledged from witches , you must understand , that they be even such as cannot be bewitched . in the number of whom first be the inquisitors , and such as exercise publique justice upon them . howbeit , * a justice in essex , whom for divers respects i have left unnamed , not long since thought he was bewitched , in the very instant whiles he examined the witch , so as his leg was broken thereby , &c. which either was false , or else this rule untrue , or both rather injurious unto gods providence . secondly , such as observe duly the rites & ceremonies of the holy church , & worship them with reverence , through the sprinkling of holy water , and receiving consecrated salt , by the lawful use of candle hallowed on candlemas day , and greene leaves consecrated on palme sunday ( which things they say the church useth for the qualifying of the devils power ) are preserved from witchcraft . thirdly , some are preserved by their good angels , which attend and waite upon them . but i may not omit here the reasons , which they bring , to prove what bodies are the more apt & effectual to execute the art of fascination . and that is , first they say the force of celestiall bodies , which indifferently communicated their vertues unto men , beasts , trees , stones , &c. but this gift and naturall influence of fascination may be increased in man , according to his affections and perturbations ; as through anger , feare , love , hate &c. for by hate ( saith vairus ) entereth a firy inflamation into the eye of man , which being violently sent out by beames and streames , &c. infect and bewitch those bodies against whom they are opposed . and therefore he saith ( in the favour of women ) that is the cause that women are oftner found to be witches than men . for ( saith he ) they have such an unbridled force of fury and concupiscence naturally , that by no meanes it is possible for them to temper or moderate the same . so as upon every trifling occasion , they ( like brute beasts ) fix ther furious eyes upon the party whom they bewitch . hereby it cometh to passe , that whereas women having a marvellous fickle nature , what griefe soever happeneth unto them , immediately all peaceablenesse of minde departeth ; and they are so troubled with evil humours , that out go their venemous exhalatinos , ingendred thorough their ill-favoured diet ; and increased by means of their pernicious excrements , which they expel . women are also ( saith he ) monethly filled full of superfluous humours , and with them the melancholike blood boileth ; whereof spring vapours , and are carried up , and conveyed through the nostrels and mouth , &c. to the bewitching of whatsoever it meeteth . for they belch up a certaine breath , wherewith they bewitch whomsoever they li●t . and of all other women , leane , hollow-eyed , old , beetlebrowed women ( saith he ) are the most infectious . marry he saith , that hot , subtil , and thinne bodies are most subject to be bewitched , if they be moist , and all they generally , whose veines , pipes , and passages of their bodies are open . and finally he saith , that all beautiful things wha●soever , are soo● subject to be bewitched ; as namely goodly young men , faire women , such as are naturally borne to be rich , goodly beasts , faire horses , ranke corn , beautiful trees , &c. yea a friend of his told him , that he saw one with his eye break a precious stone in peeces . and all this he telleth as soberly , as though it were true . and if it were true , honest women may be witches , in despight of all inquisitors : neither can any avoid being a witch , except she lock her selfe up in a chamber . chap. xxi . what miracles withmongers report to have been done by witches words , &c. contradictions of witchmongers among themselves , how beasts are cured hereby , of bewitched butter , a charme against witches , and a counter-charme , the effect of charmes and words proved by l. vairus to be wonderfull . if i should go about to recite all charmes , i should take an infinite work in hand . for the witching writers hold opinion , that any thing almost may be thereby brought to passe ; and that whether the words of the charm be understandable or not , it skilleth not : so the charmer gave a steddy intention to bring lis desire about . and then what is it that cannot be done by words ? for l. vairus saith , that old women have infeebled and killed children with words , and have made women with child miscarry ; they have made men pine away to death , they have killed horses , deprived sheep of their milk , * transformed men into beasts , flown in the aire , tamed and stayed wild beasts , driven all noisom cattel and vermine from corne , vines and herbs , stayed serpents , &c. and all with words . insomuch as he saith , that with certain words spoken in a bulls eare by a witch , the bull hath fallen down to the ground as dead . yea some by vertue of words have gone upon a sharpe sword , and walked upon hot glowing coles , without hurt ; with words ( saith he ) very heavy weights and burthens have been lifted up ; and with words wild horses and wild bulls have been tamed , and also mad dogs ; with words they have killed wormes and other vermine , and staied all manner of bleedings and fluxes : with words all the diseases in mans body are healed , and wounds cured ; arrowes are with wonderful strangenesse and cunning plucked out of mens bones . yea ( saith he ) there be many that can heal all bitings of dogs , or stingings of serpents , or any other poison : and all with nothing but words spoken . and that which is most strange , he saith , that they can remedy any stranger , and him that is absent , with that very sword wherewith they are wounded . yea and that which is beyond all admiration , if they stroke the sword upwords with their fingers , the party shall feel no pain : whereas if they draw their finger downwards thereupon , the party wounded shall feel intolerable pain . with a number of other cures , done altogether by the vertue and force of words uttered and spoken . where , by the way , i may not omit this special note given by m. mal. to wit , that holy water may not be sprinkled upon bewitched beasts , but must be powred into their mouthes . and yet he , and also nider say , that it is lawful to blesse and sanctifie beasts , as well as men ; both by charmes written , and also by holy words spoken . for ( saith nider ) if your cow be bewitched , three crosses , three pater nosters , and three aves will certainly cure her ; and likewise all other ceremonies ecclesiasticall . and this is a sure maxime , that they which are delivered from witchcraft by shrift , are ever after in the night much molested ( i believe by their ghostly fathers . ) also they lose their money out of their purses and caskets ; as m. mal. saith he knoweth by experience . also one general rule is given by m mal. to all butter-wives , anh dairy-maides , that they neither give nor lend any butter , milk , or cheese , to any witches , which alwaies use to beg thereof , when they mean to work mischief to their kine or white-meats . whereas indeed there are in milk three substances commixed ; to wit , butter , cheese and whaie ; if the same be kept too long or in an evil place , or be sluttishly used , so as it be stale and sower , which hapneth sometimes in the winter , but oftner in the summer , when it is set over the fire , the cheese and butter runneth together , and congealeth , so as it will rope like birdlime , that you may wind it about a stick , and in short space it will be so dry , as you may beate it to powder . which alteration being strange , is wondered at and imputed to witches . and herehence sometimes proceedeth the cause , why butter commeth not , which when the countrey people see that it commeth not , then get they out of the suspected witches house , a little butter , whereof must be made three balls , in the name of the holy trinity ; and so if they be put into the chern , the butter will presently come , and the witchcraft will cease ; sic ars deluditur arte . but if , you put a little sugar or sope into the cherne , among the creame , the butter will never come ; which is plaine witchcraft , if it be closely , cleanly , and privily handled . there be twenty several waies to make your butter come , which for a brevity i omit ▪ as to bind your chern with a rope , to thrust thereinto a red hot spit , 〈◊〉 but your best remedie and surest way is , to look well to your dairy-maid or wise , that she neither eat up the cream , nor sell away your butter . a charme to find her that bewitched your kine . put a paire of breeches upon the cowes head , and beat her out of the pasture with a good cudgel upon a fryday , and she will run right to the witches door , and strike thereat with her hornes . another , for all that have bewitched any kind of cattel . when any of your cattel are killed with witchcraft , hast you to the place where the carcase lieth , and traile the bowels of the beast unto your house , and draw them not in at the door , but under the thresthold of the house into the kitchin ; and there make a fire , and set over the same a grediron , and thereupon lay the inwards or bowels ; and as they wax hot , so shall the witches entrails be molested with extreame heate and pain . but then must you make fast your doors , lest the witch come and fetch away a cole of your fire : for then ceaseth her torments . and we have known saith m. mal. when the witch could not come in , that the whole house hath been so darkned , and the aire round about the same so troubled , with such horrible noise and earthquakes ; that except the door had been opened , we had thought the house would have fallen on our heads . thomas aquinas , a principall treater herein , alloweth conjurations against the changelings , and in diverse other cases : whereoft will say more in the word lidoni . a speciall charm to preserve all cattel from witchcrafs . at easter you must take certaine drops , that ly uppermost of the holy paschal candle , and make a little wax-candle thereof : and upon some sunday morning rath , light it , and hold it , so as it may drop upon and between the hornes and ears of the beast , saying : in nomine patri● ▪ & filii , & duplexss . &c burn the beast a little between the horns on the ears with the same wax , and that which is left therof , stick it in crossewise about the stable or stall , or upon the threshhold , or over the door , where the cattel use to go in in and out , and for all that year your cattel shal never be bewitched . otherwise : jacobus de chusa carthusianus sheweth how bread , water and salt is conjured , and saith , that if either man or beast receive holy bread and holy water nine daies together , with three paster nosters , & three aves , in the honour of the trinity , and of s. hubert , it preserveth that man or beast from all diseases , and defendeth them against all assaults of witchcraft , of satan , or of a mad dog , &c. lo this is their stuffe , maintained to be at the least effectuall , if not wholesome , by all papists and witchmongers , and specially of the last and proudest writers . but to prove these things to be effectual , god knoweth their seasons are base and absurd . for they write so , as they take the matter in question as granted , and by that meanes go away therewith . for l. vairus saith in the beginning of his booke , that there is no doubt of this supernaturall matter , because a number of writers agree herein , and a number of stories confirme it , and many poets handle the same argument , and in the twelve tables there is a law against it , and because the consent of the common people is fully with it , and because immoderate praise is to be approved a kind of witchcraft , and because old women have such charmes and superstitious meanes as preserve themselves from it , and because they are mocked that take away the credit of such miracles , and because solomon saith ; fascinatio malignitatis obscurat bona , and because the apostle saith ; o insensati galatae , quis vos facinavit ? and because it is written , qui timent te , videbunt me . and finally he saith , lest you should seeme to distrust and detract any thing from the credit of so many grave men , from histories , and common opinion of all men : he meaneth in no wise to prove that there is miraculous working by witchcraft and fascination ; and proceedeth so , according to his promise . chap. xxii . lawfull charmes , or rather medicinable cures for diseased cattel . the charme of charmes , and the power thereof . but if you desire to learne true and lawfull charmes , to cure diseased cattel , even such as seeme to have extraordinary sicknesse , or to be bewitched , or ( as they say ) strangely taken ; looke in b googe his third book , treating of cattel , and happily you shall find some good medicine or cure for them : or if you list to see more antient stuffe , reade vegetius his four bookes thereupon : or , if you be unlearned , seek some cunning bullocke-leech . if all this will not serve , then set jobs patience before your eyes . and never think that a poore old woman can alter supernaturally the notable course , which god hath appointed among his creatures . if it had been gods pleasure to have permitted such a course , he would no doubt have both given notice in his word , that he had given such power unto them , and also would have taught remedies to have prevented them . furthermore , if you will know assured meanes , and infallible charmes , yielding indeed undoubted remedies , and preventing all manner of witchcrafts , and also the assaults of wicked spirits ; then despise first all cosening knavery of priests , witches , and coseners ; and with true faith reade the sixt chapter of s. paul to the epesians , and follow his counsell , which is ministred unto you in the words following , deserving worthily to be called , by the name insuing : the charme of charmes : finally my brethren , be strong in the lord , and in the power of his might . put on the whole armour of god , that you may stand against the assaults of the devil . for we wrestle not against flesh and blood , 〈◊〉 against principalities and powers , and against wordly governo●●● the princes of the darknesse of this world , against spiritual wickednesse , which are in the high places . for this cause take unto you the armour of god , that you may be able to resist in the evill day ; and having finished all things , stand fast . stand therefore , and your loines gi●ded about with verity , and having on the brestplate of righteousnesse , &c. ● followeth in that chapter , verses , , , . these . pet. . verse . ephes. . and elsew-here in the holy scripture . otherwise . jf you be unlearned , and want the comfort of friends , repaire to 〈◊〉 learned , godly , and discreet preacher . if otherwise need require ●● to a learned physician , who by learning and experience knoweth and 〈◊〉 discerne the difference , signes , and causes of such diseases , as 〈◊〉 lesse men and unskilful physicians impute to witchcraft . chap. xxiii . a confutation of the force and vertue falsely ascribed to charmes and amulets , by the authorities of ancient writers , both divines and physitians . my meaning is not , that these words , in the bare letter , can doe any thing towards your ease or comfort in this behalf ; or that it were wholesome for your body or soul to wear them about your neck : for then would i wish you to wear the whole bible , which must needs bee more effectuall than any one parcell thereof . but i find not that the apostles or any of them in the primitive church , either carried s. iohns gospell , or any agnus dei about them , to the end they might be preserved from bugs ; neither that they looked into the four corners of the house , or else in the roof , or under the threshold , to find matter of witchcraft , and so to burn it , to be freed from the same ; according to the popish rules . neither did they by such and such verses or prayers made unto saints , at such or such houres , seek to obtain grace : neither spake they of any old women that used such trades . neither did christ at any time use or command holy water , or crosses , &c. to be used as terrours against the divell , who was not affraid to assault himself , when he was on earth . and therefore a very vain thing it is to think that hee feareth these trifles , or any externall matter . let us then cast away these prophane and old wives fables . for ( as origen saith ) incantationes sunt daemonum irrisiones , idolatriae faex , animarum infatuatio , &c. incantations are the divels sport , the dregs of idolatry , the besotting of souls , &c. chrysostome saith ; there be some that carry about their necks a peece of a gospell . but * is it not dayly read ( saith he ) and heard of all men ? but if they be never the better for it , being put into their ears , how shall they be saved , by carrying it about their necks ? and further hee saith ; where is the vertue of the gospell ? in the figure of the letter , or in the understanding of the sense ? if in the figure , thou doest well to wear it about thy neck ; but if in the understanding , then thou shouldst lay it up in thine heart . augustine saith ; let the faithfull ministers admonish and tell their people , that these magicall arts and incantations doe bring no remedy to the infirmities either of men or cattell , &c. the heathen philosophers shall at the last day confound the infidelity and barbarous foolishnesse of our christian or rather antichristian or prophane witchmongers . for as aristotle saith , that incantamenta sunt muliercularum figmenta : inchantments are womens figments . so doth socrates ( who was said to be cunning herein ) affirm , that incantationes sunt verba animas decipientia humanas , incantations are words deceiving humane soules . others say , inscitiae pallium sunt carmina , maleficium , & incantatio , the cloak of ignorance are charms , witchery , and incantation . galen also saith , that such as impute the falling evill , and such like diseases to divine matter , and not rather to naturall causes , are witches , conjurers , &c. hippocrates calleth them arrogant ; and in another place affirming that in his time there were many deceivers and couseners , that would undertake to cure the falling evill , &c. by the power and help of divels , by burying some lots or inchantments in the ground , or casting them into the sea , concludeth thus in their credit , that they are all knaves and couseners ; for god is our only defender and deliverer . o notable sentence of a beathen philosopher ! the thirteenth book . chap. i. the signification of the hebrew word hartumim , where it is found written in the scriptures , and how it is diversly translated : whereby the objection of pharaohs magicians is afterward answered in this book ; also of naturall magick not evill in it self . hartumim is no naturall hebrew word , but is borrowed of some other nation● howbeit , it is used of the hebrews in these places ; to wit , gen. . . . . exod. . . & . . . & . . dan. . . & . . hierom sometimes translateth it conjectores , sometimes malefici , sometimes arioll : which we for the most part translate by this word witches . but the right signification hereof may be conceived , in that the inchanters of phaeraoh , being magicians of aegypt , were called hartumim . and ye● in exodus they are named in some latine translations venefici . rabbi l●i saith , it betokeneth such as doe strange and wonderfull things , naturally , artificially , and deceitfully . rabbi isaac natar affirmeth , that such were so termed , as amongst the gentiles professed singular wisdome . a●●● ezra expoundeth it , to signifie such as know the secrets of nature , and the quality of stones and hearbs , &c. which is attained unto by art , and specially by naturall magick . but we either for want of speech , or knowledge , call them all by the name and term of witches . certainly , god induceth bodies with wonderfull graces , the perfect knowledge whereof man hath not reached unto : and on the one side , there is amongst them such mutuall love , society , and consent ; and on the other side , such naturall discord , and secret enmity , that therein many things are wrought to the astonishment of mans capacity . but when deceit and diabolicall words are coupled therewith , then extendeth it to witchcraft and conjuration , as whereunto those naturall effects are falsely imputed . so as here i shall have some occasion to say somewhat of naturall magick ; because under it lyeth hidden the venome of this word hartumim . this art is said by some to be the profoundnesse , and the very absolute perfection of naturall philosophy , and shewing forth the active part thereof , and through the aid of naturall vertues , by the convenient applying of them , works are published , exceeding all capacity and admiration ; and yet not so much by art as by nature . this art of it self is not evill ; for it consisteth in searching forth the nature , causes and effects of things . as far as i can conceive , it hath beene more corrupted and prophaned by us christians , than either by jewes or gentiles . chap. ii. how the philosophers in times past travelled for the knowledge of naturall magicke , of salomons knowledge therein , who is to bee called a naturall magician , a distinction thereof , and why it is condemned for witchcraft . many philosophers ; as namely plato , pythagoras , empedocles , democrituus , &c. travelled over al the world to find out and learn the knowledge of this art : and at their return they preached and taught , professed and published it . yea , it should appear by the magicians that came to adore christ , that the knowledge and reputation thereof was greater than we conceive or make account of . but of all other , salomon was the greatest traveller in this art , as may appear throughout the book of ecclesiastes ; and specially in the book of wisedome , where he saith * god hath given me the true science of things , so as i know how the world was made , and the power of the elements , the beginning and the end , and the midst of times , how the times alter , and the change of seasons , the course of the year , and the situation of the stars , the nature of living things and the furiousnesse of beasts , the power of the wind , and the imaginations of men , the diversities of plants , & the vertues of roots , and all things both secret and known , &c. finally , he was so cunning in this art , that he is said to have been a conjurer or witch , and is so reputed in the romish church at this day . whereby you may see , how fools and papists are inclined to credit false accusations in matters of witchcraft and conjuration . the lesse knowledge we have in this art , the more we have it in contempt : in which respect plato saith truly to dionysius ; they make philosophy a mockery , that deliver it to prophane and rude people . certainly the witchcraft , conjuration , and inchantment that is imputed to salomon , is gathered out of these his words following : i applyed my minde to knowledge , and to search and seek out science , wisedome and understandiug , to know the foolishnesse of the ungodly , and the error of doting fools . in this art of naturall magick ( without great heed be taken ) a student shall soon be abused . for many ( writing by report , without experience ) mistake their authors , and set down one thing for another . then the conclusions being found false , the experiment groweth into contempt , and in the end seemeth ridiculous , though never so true . pliny and albert being curious writers herein , are often deceived ; insomuch as pliny is called a noble lier , and albert a rusticall lier ; the one lying by hearsay , the other by authority . a magician is indeed that which the latines call a wise man , as n●ma pompilius was among the romans ; the greeks , a philosopher , as socrates was among them ; the aegyptians a priest , as hermes was ; the cabalists called them prophets . but although these distinguished this art , accounting the one part thereof infamous , as being too much given unto wicked , vain , and impious curiosity , as unto movings , numbers ; figures , sounds , voices , tunes , lights , affections of the mind , and words ; and the other part commendable , as teaching many good and necessary things , as times and seasons to sow , plant , till , cut , &c. and divers other things , which i will make manifest unto you hereafter ; yet we generally condem● the whole art without distinction , as a part of witchcraft ; having learned to hate it , before we know it ; affirming all to be witchcraft , which our grosse heads are not able to conceive , and yet can think that an old doting woman seeth through it , &c. wherein we consider not how god bestoweth his gifts , and hath established an order in his works , graffing in them sundrie vertues to the comfort of his severall creatures ; and specially to the use and behoof of man : neither doe we therein weigh that art is servant unto nature , and waiteth upon her as her handmaiden . chap. iii. what secrets doe lye hidden , and what is taught in naturall magicke , how gods glory is magnified therein , and that it is nothing but the work of nature . in this art of naturall magick , god almighty hath hidden many secret mysteries ; as wherein a man may learn the properties , qualities , and knowledge of all nature . for it teacheth to accomplish matters in such sort and opportunity , as the common people thinketh the same to be miraculous ; and to be compassed none other way , but only by witchcraft . and yet in truth , naturall magick is nothing else , but the work of nature . for in tillage , as nature produceth corn and hearbs ; so art , being natures minister , prepareth it . wherein times and seasons are greatly to be respected : for annus non arvus producit aristas . but as many necessary and sober things are herein taught ; so doth it partly ( i say ) consist in such experiments and conclusions as are but toies , but neverthelesse lie hid in nature , and being unknown , doe seem miraculous , specially when they are intermedled and corrupted with cunning illusion , or legierdemain , from whence is derived the estimation of witchcraft . but being learned and known , they are contemned , and appear ridiculous ; for that only is wonderfull to the beholder , whereof he can conceive no cause nor reason , according to the saying of ephesius , miraculum solvitur uade videtur esse miraculum . and therefore a man shall take great pains herein , and bestow great cost to learn that which is of no value and a meer jugling knack . whereupon it is said that a man may not learn philosophy to be rich ; but must get riches to learn philosophy : for to sluggards , niggards , and dizzards , the secrets of nature are never opened . and doubtlesse a man may gather our of this art , that which being published , shall set forth the glory of god , and be many wayes beneficiall to the common-wealth : the first is done by the manifestation of his workes ; the second , by skilfully applying them to our use and service . chap. iv. what strange things are brought to passe by naturall magick . the daily use and practise of medicine taketh away all admiration of the wonderfull effects of the same . many other things of lesse weight , being more secret and rare , seem more miraculous . as for example ( if it be true that i. bap. neap. and many other writers doe constantly affirm ) tye a wild bull to a fig-tree , and he will be presently tame ; or hang an old cock thereupon , and he will immediately be tender ; as also the feathers of an eagle consume all other feathers , if they be intermedled together . wherein it may not be denyed , but nature sheweth herself a proper workwoman . but it seemeth unpossible , that a little fish being but half a foot long , called remora or remiligo , or of some echeneis , stayeth a mighty ship with all her load and tackling , and being also undersail . and yet it is affirmed by so many and so grave authors , that i dare not deny it ; specially , because i see as strange effects of nature otherwise : as the property of the loadstone , which is so beneficiall to the marine● ; and of rheubarb , which only medleth with choler , and purgeth neither fleg ●n nor melancholy , and is as beneficiall to the physitian , as the other to the mariner . chap. v. the incredible operation of waters , both standing and running ; of wels , lakes , rivers , and of their wonderfull effects . the operation of waters , and their sundry vertues are also incredible , i mean not of waters compounded and distilled : for it were endlesse to treat of their forces , specially concerning medicines . but we have here even in england naturall springs , wels , and waters , both standing and running , of excellent vertues , even such as except we had seen , and had experiment of , we would not beleeve to be in rerum natura . and to let the physicall nature of them passe , ( for the which we cannot be so thankfull to god , as they are wholesome for our bodies ) is it not miraculous , that wood is by the quality of divers waters here in england transubstantiated into a stone ? the which vertue is also found to be in a lake besides the city masaca in cappadocia , there is a river called scarmandru● , that maketh yellow sheep . yea , there be many waters , as in pontus and thessalia , and in the land of assyrides , in a river of thracia ( as aristotle saith ) that if a white sheep being with lamb drink thereof , the lamb will be black . strabo writeth of the river called crantes , in the borders of italy , running towards tarentum , where mens hair is made white and yellow being washed therein . pliny doth write that of what colour the vein● are under the rams tongue , of the same colour or colours will the lambs be . there is a lake in a field called cornetus , in the bottome whereof manifestly appeareth to the eye , the carkasses of snakes , ewts , and other serpents ; whereas if you put in your hand , to pull them out , you shall find nothing there . there droppeth water out of a rock in arcadia , the which neither a silvern nor a brazen boll can contain , but it leapeth out , and sprinkleth away ; and yet will it remain without motion in the hoof of a mule . such conclusions ( i warrant you ) were not unknown to iames and iambres . chap. vi. the vertues and qualities of sundry precious stones , of cousening lapidaries , &c. the excellent vertues and qualities in stones , found , conceived and tried by this art , is wonderfull . howbeit many things most false and fabulous are added unto their true effects , wherewith i thought good in part to try the readers patience and cunning withall . an aggat ( they say ) hath vertue against the biting of scorpions or serpents . it is written ( but i will not stand to it ) that it maketh a man eloquent , and procureth the favour of princes ; yea that the fume thereof doth turn away tempests . alectorins is a stone about the bignesse of a bean , as clear as the crystall , taken out of a cocks belly which hath been gelt or made a cap●n four years . if it be held in ones mouth , it asswageth thirst , it maketh the husband to love the wife , and the bearer invincible : for hereby milo was said to overcome his enemies . a crawpock delivereth from prison . chelidonius is a stone taken out of a swallow , which cureth melancholy : howbeit , some authours say , it is the hearb whereby the swallows recover the sight of their young , even if their eyes be picked out with an instrument . geranites is taken out of a crane , and draconites out of a dragon . but it is to be noted , that such stones must be taken out of the bellies of the serpents , beasts , or birds ( wherein they are ) whiles they live : otherwise , they vanish away with the life , and so they retaine the vertues of those stars under which they are . amethysus maketh a drunken man sober , and refresheth the wit. the corrall preserveth such as hear it from fascination or bewitching , and in this respect they are hanged about childrens necks . but from whence that superstition is derived , and who invented the lie , i know not : but i see how ready the people are to give credit thereunto , by the multitude of corrals that were employed . i find in good authours , that while it remaineth in the sea , it is an hearb ; and when it is brought thence , into the air , it hardeneth , and becommeth a stone . heliotropius stancheth bloud , driveth away poysons , preserveth health ; yea , and some write , that it provoketh rain , and darkneth the sun , suffering not him that beareth it to be abused . hyacinthus doth all that the other doth , and also preserveth from lightning . oinothera hanged about the neck , collar , or yoke of any creature , tameth it presently . a topase healeth the lunatike person of his passion of lunacie . aitites , if it be shaken , soundeth as if there were a little stone in the belly thereof : it is good for the falling sicknesse , and to prevent untimely birth . amethysus aforesaid resisteth drunkennesse , so as the bearers shall be able to drink freely , and recover themselves soon being drunk as apes : the same maketh a man wise . chalcedonius maketh the bearer lucky in law , quickeneth the power of the body , and is of force also against the illusions of the divell , and phantasticall cogitations arising of melancholy . co●neolus mitigateth the heat of the minde , and qualifieth maiice , it stancheth bloudy fluxes , specially of women that are troubled with their flowers . heliotropius aforesaid darkeneth the sun , raiseth showers , stancheth bloud , procureth good fame , keepeth the bearer in health , and suffereth him not to be deceived . if this were true , one of them would be dearer then a thousand diamonds . hyacinthus delivereth one from the danger of lightening , driveth away poison and pestilent infection , and hath many other vertues . iris helpeth a woman to speedy deliverance , and maketh rainbows to appear . a saphire preserveth the members , and maketh them lively , and helpeth agues and gowts , and suffereth not the bearer to be afraid : it hath vertue against venome , and stayeth bleeding at the nose being often put thereto . a * smarag is good for the eye-sight , and suffereth not carnall copulation , it maketh one rich and eloquent . a topase increaseth riches , healeth the lunatique passion , and stancheth bloud . mephis ( as aaron and hermes report out of albertus magnus ) being broken into powder , and drunk with water , maketh insensibility of torture . hereby you may understand , that as god hath bestowed upon these stones , and such other like bodies , most excellent and wonderfull vertues : so according to the aboundance of humane superstitions and follies , many ascribe unto them either more vertues , or other than they have ; other boast that they are able to adde new qualities unto them . and herein consisteth a part of witchcraft and common cousenage used sometimes of the lapidaries for gains ; sometimes of others for cousening purposes . some part of the vanity hereof i will here describe , because the place serveth well therefore . and it is not to be forgotten or omitted , that pharaohs magicians were like enough to be cunning therein . neverthelesse , i will first give you the opinion of one , who professed himself a very skilfull and well experimented lapidary , as appeareth by a book of his own penning , published under this title of dactylotheca , and ( as i thinke ) to be had among the booksellers . and thus followeth his assertion : evax rex arabum sertur scripsisse neroni , ( qui post augustum reguavit in orbe secundus ) quot species lapidis , quae nomina , quive colores , quaeque sit his ●egio , vel quanta potentia cnique . ocultas etenim lapidum cognoscere vires , quorum causa latens eff●●tus dat manifestos , egregium quiddam volumus rarumque videri . scilicet hinc solers medicorum cura juvatur , auxilio lapidum morbos expellere docta . nec minus inde dari cunctarum commoda rerum aulores perhibent , quibus haet perspecta feruntur . nec dubium cuiquam debet salsumque videri , quiu sua sit gemmis divinitus insita virtus . evax an old arabian king is named to have writ a treatise , and on nero's grace to have bestowed it , ( who in the world did second raign after augustus time ) of pretious stones the sundry sorts , their names , and in what clime and country they were to be found , their colours and their hue , their privy power and secret force , the which with knowledge true to understand their hidden cause most plain effects declare : and this will we a noble thing have counted be and rare . the skillfull care of leeches learn'd is aided in this case , and hereby holpen , and are taught with aid of stones to chase away from men such sicknesses as have in them a place . no lesse precise commodities of all things else thereby are ministred and given to men , if authors do not lie , to whom these things are said to be most manifestly known . it shall no false or doubtfull case appear to any one , but that by heavenly influence each precious pearl and stone , hath in his substance fixed force and vertue largely sowne . whereby it is to be concluded , that stones have in them certain proper vertues , which are given them of a speciall influence of the planets , and a due proportion of the elements , their substance being a very fine and pure compound , consisting of well tempered matter wherein is no grosse mixture : as appeareth by plain proof of india and aethiopia , where the sun being orient and meridionall , doth more effectually shew his operation , procuring more precious stones there to be ingendred , than in the countries that are occident and septentrionall . unto this opinion doe diverse ancients accord ; namely , alexander peripateticus , hermes , euax , bocchos , zoroastes , isaac iudaeus , zacharias , babylonicus , and many more beside . chap. vii . whence the precious stones receive their operations , how curious magicians use them , and of their seales . curious magicians affirme , that these stones receive their vertues altogether of the planets and heavenly bodies , and have not only the very operation of the planets , but sometimes the very images & impressions of the starres naturally ingraffed in them , and otherwise ought alwaies to have graven upon them , the similitudes of such monsters , beasts , and other devices , as they imagine to be both internally in operation , and externally in view , expressed in the planets ; as for example , upon the achate are graven serpents or venemous beasts ; and sometimes a man riding on a serpent ; which they know to be aesculapius , which is the colestiall serpent , whereby are cured ( they say ) poisons and stingings of serpents and scorpions . these grow in the river of achates , where the greatest scorpions are ingendred , and their noisomnesse is thereby qualified , and by the force of the scorpions , the stones vertue is quickned and increased . also , if they would induce love for the accomplishment of venery , they inscribe and expresse in the stones , amiable embracings and lovely countenances and gestures , words and kissings in apt figures . for the desires of the mind are consonant with the nature of the stones , which must also be set in rings , and upon foiles of such metals as have affinity with those stones , through the operation of the planets whereunto they are addicted , whereby they may gather the greater force of their working . as for example , they make the images of saturne in lead , of sol in gold , of luna in silver . marry there is no small regard to be had for the certain and due times to be observed in the graving of them : for so are they made with more life , and the influences and configurations of the planets are made thereby the more to abound in them . as if you will procure love , you must work in apt , proper , and friendly aspects , as in the hour of venus , &c. to make debate , the direct contrary order is to be taken . if you determine to make the image of venus , you must expect to be under aquarius or capricornus : for saturne , taurus , and libra must be taken heed of . many other observations there be , as to avoid the infortunate seat and place of the planets , when you would bring a happy thing to passe , and specially that it be not done in the end , delineation ●● hee l ( as they term it ) of the course thereof for then the planet mou●●●● and is dull . such signes as ascend in the day , must be taken in the day ; if in 〈◊〉 night they increase , then must you go to work by night , &c. for is aries , leo , and sagittarie is a certain triplicity , wherein the sun hath do●●nion by day , iupiter by night , and in the twilight the cold star of 〈◊〉 . but because there shall be no excuse wanting for the faults espied herein , they say that the vertues of all stones deoay through tract of time so as such things are not now to be looked for in all respects as are written . howbeit iannes and iambres were living in that time , and in no inconvenient place ; and therefore not unlike to have that help towards the abusing of pharaoh . cardane saith , that although men attribute no smal force unto such seales ; as to the seal of the sun , authorities , honours , and favours of princes ; of iupiter , riches and friends ; of venus , pleasures ; of mars , boldnesse ; of mercurie , diligence ; of saturne , patience and induring of labour ; of luna , favour of people : i am not ignorant ( saith he ) that stones do good , and yet i know the seales or figures do none at all . and when cardano had shewed fully that art , and the folly thereof , and the manner of those terrible , prodigious , and deceitfull figures of the 〈◊〉 with their characters , &c. he saith that those were deceitfull inventions devised by couseners , and had no vertue indeed nor truth in them . but because we spake somewhat even now of signets and seals , i will shew you what i read reported by vincentius in suo speculo , where making mention of the jasper stone , whose nature and property marbodeus gallus describeth in the verses following ; iaspides esse decem species septemque feruntur , his & multorum cognoscitur esse colorum , et multis naset perbibetur partibus orbis , optimus in viridi translucentique colore , et qui plus soleat virtutis habere pro batur , coste gestatus fibrem fugat , arcet hydropem , adpositusque juvat mulierem parturientem , et tutamentum portants creditur esse . nam consecratus gratum facit abque potentem , et , sicut perhibent , phantasmata noxia p●llit , cuiusin argento visfortior esse putatur . seven kindes and ten of jasper stones reported are to be , of many colours this is known which noted is by me , and said in many places of the world for to be seen , where it is bred ; but yet the best is through shining green , and that which proved is to have in it more vertue plaste ; for being borne about of such as are of living chaste . it drives away their ague fist , the dropsie thirsting dry , and put upon a woman weak in travell which doth lie , it helps , assists , and comforts her in pangs when she doth crie . again , it is beleev'd to be a safegard frank and free , to such as wear and bear the same ; and if it hallowed bee , it makes the parties gratious , and mighty too that have it , and noisome fansies ( as they write that meant not to deprave it ) it doth displace out of the mind : the force thereof is stronger , in silver if the same he set , and will endure the longer . but ( as i said ) vincentius making mention of the iasper stone , touching which ( by the way of a parenthesis ) i have inferred marbodeus his verses , he saith that some iasper stones are found having in them the lively image of a naturall man , with a shield at his neck and a spear in his hand , and under his feet a serpent ; which stones so marked and signed , he preferreth before all the rest , because they are antidotaries or remedies notably resisting poison . othersome also are found figured and marked with the form of a man bearing on his neck a bundle of hearbs and flowers , with the estimation and value of them noted , that they have in them a faculty or power restrictive , and will in an instant or moment of time stanch bloud . such a kind of stone ( as it is reported ) galen wore on his finger . othersome are marked with a crosse , as the same author writeth , and these be right excellent against inundations or overflowings of waters . i could hold you long occupied in declarations like unto these , wherein i lay before you what other men have published and set forth to the world , choosing rather to be an academical discourser , than an universall determiner : but i am desirous of brevity . chap. viii . the sympathy and antipathy of natural and elementary bodies declared by divers examples of beasts , birds , plants , &c. if i should write of the strange effects of sympathia and antipathia , i should take great pains to make you wonder , and yet you would scarse beleeve me . and if i should publish such conclusions as are common and known , you would not regard them . and yet empedocles thought all things were wrought hereby . it is almost incredible , that the grunting or rather the wheeking of a little pig , of the sight of a simple sheep should terrifie a mighty elephant : and yet by that means the romans did put to flight pyr●hus and all his hoast . a man would hardly beleeve , that a cocks combe or his crowing should abash a puissant lion : but the experience hereof hath satisfied the whole world . who would think that a serpent should abandon the shadow of an ash , & c ? but it seemeth not strange , because it is common , that some man otherwise hardy and stout enough , should not dare to abide or endure the sight of a cat . or that a draught of drink should so overthrow a man , that never a part or member of his body should be able to performe his duty and office ; and should also so corrupt and alter his senses , understanding , memorie , and judgement , that he should in every thing , saving in shape , become a very beast . and herein the poets experiment of liquor is verified , in these words following . — sunt qui non corpora tantum , verum animas etiam valeant mutare liquores : some waters have so powerfell been , as could not only bodies change , but even the very minds of men , their operation is so strange . the friendly society betwixt a fox and a serpent is almost incredible ? how loving the lizzard is to a man , we may read though we cannot see . yet some affirm that our newt is not only like to the lizzard in shape , but also in condition . from the which affection towards a man , a spaniell doth not much differ , whereof i could cite incredible stories . the amity betwixt a castrell and a pigeon is much noted among writers ; and specially how the castrell defendeth her from her enemie the sparrow-hawke ; whereof they say the dove is not ignorant . besides , the wonderfull operation and vertue of hearbs , which to repeat were infinite ; and therefore i will only refer you to mattheolus his herball , or to dodonaeus . there is among them such naturall accord and discord , as some prosper much the better for the others company , stand some wither away being planted near unto the other . the lillie and the rose rejoyce in each others neighbour-hood . the flag and the fernebush abhorre each other so much , that the one can hardly live besides the other . the cowcumber loveth water , and hateth oil to the death . and because you shall not say that hearbs have no vertue , for that in this place i cite none , i am content to discover two or three small qualities and vertues , which are affirmed to be in hearbs ; marry as simple as they be , iannes and iambre's might have done much with them , if they had had them . if you prick out a young swallowes eies , the old swallow restoreth again their sight , with the application ( they say ) of a little celandine . xanthus the author of histories reporteth , that a young dragon being dead , was revived by her dam , with an hearb called balim . and iuba saith , that a man in arabia being dead was revived by the vertue of another hearb . chap. ix . the former matter proved by many examples of the living and the dead . and as we see in stones , hearbs , &c. strange operation and naturall love and dissention ; so do we read , that in the body of a man , there be as strange properties and vertues naturall . i have heard by credible report , and i have read many grave authors , constantly affirme , that the wound of a man murthered reneweth bleeding , at the presence of a dear friend , or of a mortall enemy . diverse also write , that if one passe by a murthered body ( though unknowne ) he shall be stricken with fear , and fell in him selfe some alteration by nature . also that a woman , above the age of fifty years , being bound hand and foot , her clothes being upon her , and laid down softly into the water sinketh not in a long time ; some say not at all . by which experiment they were wont to try witches , as well as by ferrum candens ; which was , to hold hot iron in their hands , and by not burning to be tried . howbeit , plutarch saith that py●●bus his great toe had in it such naturall or rather divine vertue , that no fire could burne it . and albertus saith , and many other also repeat the same storie , saying , that there were two such children borne in germanie , as if that one of them had been carryed by any house , all the doores right against one of his sides would flie open : and that vertue which the one had in the left side , the other brother had in the right sides . he saith further , that many saw it , and that it could be referred to nothing , but to the propriety of their bodies , pompanatius writeth that the kings of france do cure the disease called now the kings evill , or queens evill ; which hath been 〈◊〉 wayes thought , and to this day is supposed to be a miraculous and a peculiar gift , and a speciall grace given to the kings and queenes of england . which some referre to the propriety of their persons , some to the peculiar gift of god , and some to the efficacy of words . but if the french king use it no worse then our princesse doth , god will not be offended 〈◊〉 ▪ for her majesty only useth godly and divine prayer , with some al●●● and referreth the cure to god and to the physitian . plutarch writeth that there be certain men called psilli , which with their mouthes heal the bitings of serpents . and i. bap. neap. saith , that an olive being planted by the hand of a virgine , prospereth ; which if a harlot do , it withereth away . also if a serpent or viper lie in a hole it may easily be pulled 〈◊〉 with the left hand , whereas with the right hand it cannot be removed . although this experiment , and such like are like enough to be false , 〈◊〉 are they not altogether so impious as the miracles said to be done by characters , charmes , &c. for many strange properties remain in sundry parts of a living creature , which is not universally dispersed , and indiferently spread through the whole body : as the eye smelleth not , the nose seeth not , the ear tasteth not , &c. chap. x. the bewitching venome contained in the body of an harlot , how her eye , her tongue , her beauty and behaviour bewitcheth some men : of bones and hornes yeelding great vertue . the vertue contained within the body of an harlot , or rather the venome proceeding out of the same , may be beheld with great admiration . for her eye infecteth , enticeth , and ( if i may so say ) bewitcheth them many times , which think themselves well armed against such manner of people . her tongue , her gesture , her behaviour , her beauty , and other allure●●●● poison and intoxicate the minde : yea , her company induceth impudency , corrupteth , virginity , confoundeth and consumeth the bodies , goods , and the very souls of men . and finally her body destroyeth and rotteth the very flesh and bones of mans body . and this is common that we wonder not at all thereat , nay we have not the course of the sunne , the moone , or the starres in so great admiration , as the globe , counterfeiting their order : which is in respect but a boble made by an artificer . so as ( i think ) if christ himselfe had continued long in the execution of miracles , and had left that power permanent and common in the church ; they would have grown into contempt , and not have been esteemed , according to his owne saying : a prophet is not regarded in his own countrey ▪ i might retire infinite properties , wherwith god hath indued the body of man , worthy of admiration , and fit for this place . as touching other living creatures ; god hath likewise ( for his glorie , and our behoofe ) bestowed most excellent and miraculous gifts and vertues upon their bodies and members , and that in severall and wonderfull wise . we see that a bone taken out of a carps head , stancheth bloud , and so doth none other part besides of that fish . the bone also in a hares foot mitigateth the cramp , as none other bone nor part else of the hare doth . how precious is the bone growing out of the forehead of a unicorne ; if the horne , which we see grow there , which is doubted : and of how small account are the residue of all his bones ? at the excellencie whereof , as also at the noble and innumerable vertues of herbs we muse not at all ; because it hath pleased god to make them common unto us . which perchance might in some part assist iannes and iambre , towards the hardning of pharaohs heart . but of such secret and strange operations read albert. de mineral . cap. ▪ . also marsilius picinus , cap. . lib. . cardan . de rerum verielate . j. bap. neap. de magia naturali . peucet , wier , pompanatius , fernelius , and others . chap. xi . two notorious wonders and yet not marvelled at . i thought good here to insert two most miraculous matters ; of the one i am testis oculatus , an eie-witnesse ; of the other i am so credibly and certainly informed , that i dare and do beleeve it to be very true . when master t. randolph returned out of russia , after his ambassage dispatched , a gentleman of his train brought home a monument of great accompt , in nature and in property very wonderfull . and because i am loath to be long in the description of circumstances , i will first describe the thing it selfe : which was a piece of earth of a good quantity , and most excellently proportioned in nature , having these qualities and vertues following . if one had taken a piece of perfect steel , forked and sharpned at the end , and heated it red hot , offering therewith to have touched it ; it would have fled with great celerity : and on the other side , it would have pursued gold , either in coin or bulloin , with as great violence and speed as it shunned the other . no bird in the air durst approach near it ; no beast of the field but feared it , and naturally fled from the sight thereof . it would be hear to day , and to morrow twenty miles of , and the next day after in the very place it was the first day , and that without the help of any other creature . iohannes fernelius writeth of a strange stone lately brought out of india , which hath in it such a marvellous brightnesse , puritie and shining , that therewith the air round about is so lightned and cleared , that one may see to read thereby in the darknesse of night . it will not be contained in a close room , but requireth an open and free place . it would not willinglie lie rest or stay here below on the earth , but alwaies laboureth to ascend up into the air . if one presse it down with his hand , it resisteth , and striketh very sharply . it is beautifull to behold , without either spot or blemish , and yet very unpleasant to taste or feel . if any part thereof be taken away it is never a whit diminished , the form thereof being inconstant , and at every moment mutable . these two things last rehearsed are strange , and so long wondred at , as the mysterie and moralitie thereof remaineth undiscovered : but when i have disclosed the matter , and told you that by the lump of earth a man is meant , and some of his qualities described ; and that that which was contained in the farre fetcht stone , was fire , or rather flame : the doubt is resolved , and the miracle ended . and ye● ( i confesse ) there is in these two creatures contained more miraculous master , then in all the loadstones and diamonds in the world . and hereby is to be noted , that even a part of this art , which is called naturall or witching magick , consisteth as well in the deceit of words , as in the sleight of hand : wherein plain lying is avoided with a figurative speech , in the which , either the words themselves , or their interpretation have a double or doubtfull meaning , according to that which hath been said before in the title * ob or pytho : and shall be more at large hereafter in this treater manifested . chap. xii . of illusions , confederacies , and legierdemaine , and how they may be well or ill used . many writers have been abused , as wel by untrue reports , as by illusion , and practices of confederacy and logierdemain , &c. sometimes imputing unto words that which resteth in the nature of the thing ; and sometimes to the nature of the thing , that which proceedeth of fraud and deception of sight . but when these experiments grow to superstition or in● piety , they are either to be forsaken as vain , or denied as false . howbeit , if these things be done for mirth and recreation , and not to the hurt of our neighbour , nor to the abusing or prophaning of gods name , in mine opinion they are neither impious nor altogether unlawful : though herein or hereby a naturall thing be made to seem supernaturall . such are the miracles wrought by juglers , consisting in fine and nimble conveyance , called legierdemain as when they seem to cast away , or to deliver to another that , which they retein still in their owne hands ; or convey otherwise : or seem to eat a knife , or some such other thing , when indeed they bestow the same secretly into their bosomes or laps . another point of juggling is when they thrust a knife through the brains and head of a chicken or pullet , and seem to cure the same with words : which would live and do well , though never a word were spoken . some of these toies also consist in arithmeticall devises , partly in experiments of naturall magick , and partly in private , as also in publick confederacie . chap. xiii . of private confederacy , and of brandons pigeon . private confederacie i mean , when one ( by a speciall plot laid by himself , without any compact made with others ) perswadeth the beholders , that he will suddenly and in their presence doe some miraculous feat , which he hath already accomplished privily . as for example , he will shew you a card , or any other like thing : and will say further unto you ; behold and see what a mark it hath , and then burneth it ; and neverthelesse ●etcheth another like card so marked out of some bodies pocket , or out of some corner where he himself before had placed it ; to the wonder and astonishment of simple beholders , which conceive not that kind of illusion , but expect miracles and strange works . what wondering and admiration was there at brandon the juggler , who painted on the wall the picture of a dove , and seeing a pigeon sitting on the top of a house , said to the king ; lo now your grace shall see what a juggler can do , if he be his crafts master ; and then pricked the picture with a knife so hard and so often , and with so effectua● words , as the pigeon fel down from the top of the house stark dead . i need not write any further circumstance to shew how the matter was taken , what wondering was thereat , how he was prohibited to use that feat any further , lest he should imploy it in any other kind of murther , as though he , whose picture soever he had pricked , must needs have died , and so the life of all men in the hands of a juggler : as is now supposed to be in the hands & wils of witches . this story is , untill the day of the writing hereof , in fresh remembrance , and of the most part beleeved as canonicall , as are all the fables of witches : but when you are taught the feat or sleight ( the secrecy and sorcery of the matter being bewraied , and discovered ) you will think it a mockery , and simple illusion . to interpret unto you the revelation of this mysterie ; so it is , that the poor pigeon was before in the hands of the juggler , into whom he had thrust a dramme of nux vomica , or some other such poison , which to the nature of the bird was so extream a venome , as after the receipt thereof it could not live above the space of half an hour , and being let lose after the medicine ministred ▪ she alwaies resorted to the top of the next house : which she will the rather do , if there be any pigeons already sitting there , and ( as it is already said ) after a short space falleth downe , either stark dead , or greatly astonied . but in the mean time the juggler used words of art , partly to protract the time , and partly to gain credit and admiration of the beholders . if this or the like feat should be done by an old woman , every body would cry out for fire and faggot to burn the witch . chap. xiv . of publick confederacie , and whereof it consisteth . publick confederacy is , when there is beforehand a compact made betwixt diverse persons ; the one to be principall , the rest to be assistants in working of miracles , or rather in cousening and abusing the beholders . as when i tell you in the presence of a multitude what you have thought or done , or shall do or think , when you and i were thereupon agreed before . and if this be cunningly and closely handled , it will induce great admiration to the beholders ; specially when they are before amazed and abused by some experiments of naturall magick , arithmeticall conclusions , or legierdemain . such were , for the most part , the conclusions and devices of ●eats : wherein doubt you not , but iannes and iambres were expert , active , and ready . chap. xv. how men have been abused with words of equivocation , with sundry examples thereof . some have taught , and others have written certain experiments ; in the expressing whereof they have used such words of equivocation , as whereby many have been overtaken and abused through rash credulity : so 〈◊〉 sometimes ( i say ) they have reported , taught , and written that which their capacity took hold upon , contrary to the truth and sincere meaning of the author . it is a common jest among the water men of the thames , to shew the parish church of stone to the passengers , calling the same by the name of the lanterne of kent ; affirming , and that not untruly , that the said church is as light ( meaning in weight and not in brightnesse ) at midnight , as at noonday . whereupon some credulous person is made beleeve , and will not stick to affirm and swear , that in the same church is such continuall light , that any man may see to read there at all times of the night without a candle . an excellent philosopher , whom ( for reverence unto his same and learning ) i will forbear to name , was overtaken by his hossesse at dover ; who merrily told him , that if he could retein and keep in his mouth certain pibbles ( lying at the shore side ) he should not perbreak untill he came to calice , how rough and tempestuous so ever the seas were . which when he had tryed , and being not forced by sicknesse to vomit , nor to lose his stones , as by vomitting he must needs do , he thought his hostesse had discovered unto him an excellent secret , nothing doubting of her amphibologicall speech : and therefore thought it a worthy note to be recorded among miraculous and medicinable stones ; and inserted it accordingly into his book , among other experiments collected with great industry , learning , travell , and judgement . all these toies help a subtle cousener to gain credit with the multitude . yea , to further estimation , many will whisper prophecies of their own invention into the ears of such as are not of quickest capacity ; as to tell what weather , &c. shall follow . which if it fall out true , then boast they and triumph , as though they had gotten some notable conquest ; if not , they deny the matter , forget it , excuse it , or shift it off ; as that they told another the contrary in earnest , and spake that but in jest . all these helps might pharaohs jugglers have to maintain their cousenages and illusions , towards the hardening of pharaohs hearts . hereunto belong all manner of charmes , periapts , amulets , characters , and such other superstitions , both popish and prophane : whereby ( if that were true , which either papists , conjurors , or witches undertake to do ) we might daily see the very miracles wrought indeed , which pharaoh's magicians seemed to performe . howbeit , because by all those devices or cousenages , there cannot be made so much as a nit , so as iannes and iambres could have no help that way , i will speak thereof in place more convenient . chap. xvi . how some are abused with naturall magick , and sundry examples thereof when illusion is added thereunto , of jacobs pied sheep , and of a black moore . but as these notable and wonderfull experiments and conclusions that are found out in nature it self ( through wisdome , learning and industry ) do greatly oppose and astonish the capacity of man : so ( i say ) when deceit and illusion is annexed thereunto , then is the wit , the faith , and constancy of man searched and tryed . for if we shall yeeld that to be devine , supernaturall , and miraculous , which we cannot comprehend ; a witch , a papist , a conjuror , a cousener , and a juggler may make us beleeve they are gods : or else with more impiety we shall ascribe such power and omnipotency unto them , or unto the devill , as only and properly appertaineth to god. as for example . by consederacy or cousenage ( as before i have said ) i may seem to manifest the secret thoughts of the heart , which ( as we learn in gods book ) none knoweth or searcheth , but god himself alone . and therefore , whosoever beleeveth that i can do as i may seem to do maketh a god of me , and is an idolater . in which respect , whensoever we hear papist , witch , conjuror , or cousener , take upon him more than lieth in humane power to performe , we may know and boldly say it is a knack of knavery ; and no miracle at all . and further we may know , that when we understand it , it will not be worth the knowing . and at the discovery of these miraculous toies , we shall leave to wonder at them , and begin to wonder at our selves , that could be so abused with bables . howbeit , such things as god hath laid up secretly in nature are to be weighed with great admiration , and to be searched out with such industry , as may become a christian man : i mean , so as neither god , nor our neighbour be offended thereby , which respect doubtlesse iannes and iambres never had . we finde in the scriptures divers naturall and secret experiments practised ; as namely that of iacob , for pied sheep ; which are confirmed by prophane authours , and not only verified in lambs and sheep , but in horses , peacocks , conies , &c. we read also of a woman that brought forth a young black moore , by means of an old black moor who was in her house at the time of her conception , whom she beheld in phantasie , as is supposed : howbeit a jealous husband will not bee satisfied with such phantasticall imaginations . for in truth a black moor never faileth to beget back children , of what colour soever the other be ; et se● contra . chap. xvii . the opinion of winchmo●gers , that divels can create bodies , and of pharaohs magicians . it is affirmed by iames sprenger and henry institor , in m. mal. who cite albert. in lib. de animalib . for their purpose , that divels and witches also can truely make living creatures as well as god ; though not at an instant , yet very sodainly . howbeit , all such who are rightly informed in gods word , shall manifestly perceive and confesse the contrary , as hath been by scriptures already proved , and may be confirmed by places infinite . and therefore iannes and iambres , though satan and also belzebub had assisted them , could never have made the serpent or the frogs of nothing , nor yet have changed the waters with words . neverthelesse , all the learned expositors of that place affirm , that they made a shew of creation , &c. exhibiting by cunning a resemblance of some of those miracles , which god wrought by the hands of moses . yea s. augustine and many other hold , that they made by art ( and that truly ) the serpents , &c. but that they may by art approach somewhat neerer to those actions , than hath been yet declared , shall and may appear by these and many other conclusions , if they be true . chap. xviii . how to produce or make monsters by art magicke , and why pharaohs magicians could not make lice . strato , democritus , empedoclis , and of late , io. bap. neap. teach by what means monsters may be produced , both from beast and also from fowle ▪ aristotle himself teacheth to make a chicken have four legs , and as many wings , only by a double yolked eg ; whereby also a serpent may be made to have many legs . or any thing that produceth egs ▪ may like wise be made double , or membred dismembred ; & the viler creature the sooner brought to monstrous deformity , which in more noble creatures is more hardly brought to passe . there are also pretty experiments of an egge , to produce any fowle , without the naturall help of the hen , the which is brought to passe , if the eg be laid in the powder of the hens dung , dryed and mingled with some of the hens feathers , and stirred every fourth houre . you may also produce ( as they say ) the most venomous , noisome , and dangerous serpent , called a cockatrice , by melting a little arsenick , and the poyson of serpents , or some other strong venome , and drowning an egg therein , which there must remain certain dayes ; and if the egge be set upright , the operation will be the better . this may also be done , if the egge be laid in dung , which of all other things giveth the most singular and naturall hea● ; and as i. bap. neap. saith is * mirabilium rerum pa●ens ; who also writeth , that crines soeminae menstruosae the ha●s of a menstruous woman , are turned into serpents within short space ; and he further saith , that basill being beaten , and set out in a moist place , betwixt a couple of tiles , doth engender scorpions . the ashes of a d●ck being put between two dishes , and set in a moist place , doth ingender a huge toad , quod etiam efficit sanguis ni enstruosus , which also doth menstruous bloud . many writers conclude , that there be two manner of ●oads , the one bred by naturall course and order of generation , the other growing of themselves , which are called temporary , being only ingendered of showers and dust ; and ( as i. bap. neap. saith ) they are casie to be made . plutarch and heracl●les doe say , that they have seen these to ▪ descend in rain , so as they have lain and crawled on the tops of houses , &c. also aelianus doth say that hee saw frogges and toades , whereof the heads and shoulders were alive , and became flesh ; the hinder parts being but earth , and so crawled on two feet , the other being not yet fashioned or fully framed . and macr●b●us reporteth , that in egypt , mice grow of earth and showers ; as also frogges , toads , and serpents in other places . they say that danmatns hispa●us could make them when and as many as he listed . he is no good angler , that knoweth not how soon the entrails of a beast , when they are buried , will engender maggots ( which in a civiler term are called gen●les ) a good bait for small fishes . whosoever knoweth the order of preserving of silke-worms , may perceive a like conclusion ; because in the winter , that is a dead seed , which in the summer is a lively creature . such and greater experiments might be known to iannes and iambres , and serve well to their purpose , especially with such excuses , delayes , and cunning , as they could join therewithall . but to proceed , and come a little neerer to their feats , and to shew you a knack beyond their cunning ; i can assure you that of the fat of a man or a woman , lice are in very short space ingendred ; and yet i say , pharaohs magicians could not make them , with all the cunning they had . whereby you may perceive , that god indeed performed the other actions , to indurate phara●h , though he thought his magicians did with no lesse d●xt●rity than moses work miracles and wonders . but some of the interpreters of that place excuse their ignorance in that matter , thus ; the devill ( say they ) can make no creature under the quantity of a barly corn , and lice being so little cannot therefore be created by them . as though he that can make the greater , could not make the lesse . a very grosse absurdity . and as though that he which hath power over great , had not the like over small . chap. xix . that great matters may be wrought by this art , when princes esteem and maintain it : of divers wonderfull experiments , and of strange conclusions in glasses of the art perspective , &c. howbeit , these are but trifles in respect of other experiments to this effect , specially when great princes maintain and give countenance to students in those magicall arts , which in these countries and in this age is rather prohibited than allowed , by reason of the abuse commonly coupled therewith ; which in truth is it that moveth admiration and estimation of miraculous workings . as for example . if i affirm , that with certain charms and popish prayers i can set an horse or an asses head upon a mans shoulders , i shall not be beleeved ; or if i doe it , i shall be thought a witch . and yet if i. bap. neap. experiments be true , it is no difficult matter to make it seem so ; and the charm of a witch or a papist joined with the experiment , will also make the wonder seem to proceed thereof . the words used in such case are uncertain , & to be recited at the pleasure of the witch or cousener . but the conclusion of this , cut off the head of a horse or a ● asse ( before they be dead , otherwise the vertue or strength thereof will be the less effectuall ) and make an earthen vessell of fit capacity to contain the same , and let it be filled with the oil and fat thereof , cover it close , and dawb it over with lome ; let it boil over a soft fire three dayes continually , that the flesh boiled may run into oil , so as the bare bones may be seen ; boat the ha●r into powder , and mingle the same with the● oil , and annoint the heads of the standers by , and they shall seem to have horses or asses heads . if beasts heads bee anointed with the like oil made of a mans head , they shall seem to have mens faces , as divers authours soberly affirm . if a lamp be anointed here with , every thing shall seem most monstrous . it is also written , that if that which is called sperma in any beast be burned , and any bodies face there withall anointed , he shall seem to have the like face as the beast had . but if you beat arsenick very fine , and boil it with a little sulphur in a covered pot , and kindle it with a new candle , the standers by will seem to be headlesse . aqua composita and salt being fired in the night , and all other lights extinguished , make the standers by seem as dead . all these things might be very wel perceived and known , and also practised by iannes and iambres . but the wondrous devices , and miraculous sights , and conceits made and contained in glasse , doe far exceed all other ; whereto the art perspective is very necessary . for it sheweth the illusions of them , whose experiments be seen in divers sorts of glasses ; as in the hallow , the plain , the embossed , the columnary , the pyramidate or piked , the turbinall , the bounched , the round , the cornered , the inversed , the eversed , the massie , the regular , the irregular , the coloured and cleare glasses ; for you may have glasses so made , as what image or favour soever you print in your imagination , you shall thinke you see the same therein . others are so framed , as therein one may see what others doe in places far distant ; others , whereby you shall see men hanging in the air ; others , whereby you may perceive men flying in the air ; others , wherein you may see one comming , and another going ; others , where one image shall seem to be one hundred , &c. there be glasses also wherein one man may see another mans image , and not his own ; others , to make many similitudes ; others , to make none at all . others , contrary to the use of all glasses , make the right side turn to the right , and the left side to the left ; others , that burn before and behinde ; others , that represent not the images received within them , but cast them far off in the air , appearing like airy images , and by the collection of sun beams , with great force setteth fire ( very far off ) in every thing that may be burned . there be cleer glasses , that make great things seem little , things far oft to be at hand ; and that which is neer to be far off ; such things as are ever us , to seem under us ; and those that are under us , to be above us . there are some glasses also , that represent things in divers colours , and them most gorgeous , specially any white thing . finally , the thing most worthy of admiration concerning these glasses , is , that the lesser glasse doth lessen the shape ; but how big so ever it be , it maketh the shape no bigger than it is . and therefore augustine thinketh some hidden myst●ry to be therein . vitellius , and i. bap. neap. write largely hereof . these i have for the most part seene , and have the receipt how to make them ; which if desire of brevity had not forbidden me , i would here have set down . but i think not but pharaohs magicians had better experience than i for those and such like devices . and as ( pompanacius saith ) it is most true , that some for these feats have been accounted saints , some other witches . and therefore i say , that the pope maketh rich witches , saints ; and burneth the poor witches . chap. xx. a comparison betwixt pharaohs magicians and our witches , and how their cunning consisted in juggling knacks . thus you see that it hath pleased god to shew unto men that seek for knowledge , such cunning in finding out , compounding , and framing of strange and secret things , as thereby he seemeth to have bestowed upon man , somepart of his divinity . howbeit , god ( of nothing , with his word ) hath created all things , and doth at his will , beyond the power and also the reach of man , accomplish whatsoever he list . and such miracles in times past he wrought by the hands of his prophets , as here he did by moses in the presence of pharaoh , which iannes and iambres apishly followed . but to affirm that they by themselves , or by all the devils in hell , could doe indeed as moses did by the power of the holy ghost , is worse than infidelity . if any object and say , that our witches can doe such feats with words and charms , as pharaohs magicians did by their art , i deny it : and all the world will never be able to shew it . that which they did was openly done ; as our witches and conjurers never doe any thing ; so as these cannot doe as they did . and yet ( as calvine saith of them ) they were but jugglers . neither could they doe , as many suppose . for as clemens saith ; these magicians did rather seem to doe these wonders , than work them indeed . and if they made but prestigious shews of things , i say it was more than our witches can doe . for witchcrafts ( as erastus himselfe confesseth in drift of argument ) are but old wives tables . if the magicians serpent had been a very serpent , it must needs have been transformed out of the rod. and therein had beene a double work of god ; to wit , the qualifying and extinguishment of one substance , and the creation of another . which are actions beyond the divels power , for he can neither make a body to be no body , nor yet no body to be a body ; as to make something nothing , and nothing something ; and contrary things , one ; nay , they cannot make one hair either white or black . if pha●a●●s magicians had made very frogs upon a sodain , why could they not drive them away again ? if they could not hurt the frogs , why should we think that they could make them ? or that our witches , which cannot doe so much as counterfeit them , can kill cattell and other creatures with words or wishes ? and therefore i say with iamblichus , quae sascinati imaginamu , ●●ter imaginamenta nullam habent actionis & essentiae veritatems such things as we being bewitched doe imagine , have no truth at all either of action or essence , beside the bare imagination . chap. xxi . that the serpents and frogs were truly prese●ted , and the water poisoned indeed by jannes and jambres ; of false prophets and of their miracles , of balams asse . truly i think there were no inconvenience granted , though i should admit that the serpent and frogs were truly presented , and the water truely poisoned by iames and iambres ; not that they could execute such miracles of themselves , or by their familiars or divels : but that god , by the hands of those counterfeit couseners , contrary to their owne expectations , overtook them , and compelled them in their ridiculous wickednesse to bee instruments of his will and vengeance , upon their master pharaoh ; so as by their hands god shewed some miracles , which he himself wrought ; as appeareth in exodus . for god did put the spirit of tenth into baalams mouth , who was hired to curse his people . and although he were a corrupt and false prophet , and went about a mischievous interprise ; yet god made him an instrument ( against his will ) to the confusion of the wicked . which if it pleased god to doe here , as a speciall work , whereby to shew his omnipotency , to the confirmation of his peoples faith , in the doctrine of their messias delivered unto them by the prophet moses , then was it miraculous and extraordinary , and not to be looked for now . and ( as some suppose ) there were then a consort or crew of false prophets , which could also foretell things to come , and work miracles . i answer , it was extraordinary and miraculous , and that it pleased god so to try his people ; but he worketh not so in these dayes ; for the working of miracles is ceased . likewise in this case it might well stand with gods glory , to use the hands of pharaohs magicians , towards the hardening of their masters heart ; and to make their illusions and ridiculous conceits to become effectuall . for god had promised and determined to harden the heart of pharaoh . as for the miracles which moses did , they mollified it so , as he alwayes relented upon the sight of the same . for unto the greatnesse of his miracles were added such modesty and patience , as might have moved even a heart of steel or flint . but pharaohs frowardnesse alwayes grew upon the magicians actions : the like example , or the resemblance whereof , we find not again in the scriptures . and though there were such people in those dayes suffered and used by god , for the accomplishment of his will and secret purpose : yet it followeth not , that now , when gods will is wholly revealed unto us in his word , and his son exhibited ( for whom , or rather for the manifestation of whose coming all those things were suffered or wrought ) such things and such people should yet continue . so as i conclude , the cause being taken away , the thing proceeding thence remaineth not . and to assign our witches and conjurers their room , is to mock and contemn gods wonderfull workes ; and to oppose against them cousenages , juggling , knacks and things of nought . and therefore , as they must confesse , that none in these dayes can doe as moses did ; so it may be answered , that none in these dayes can doe as iannes and iambres did : who , if they had been false prophets , as they were jugglers , had yet been more priviledged to exceed our old women or conjurors , in the accomplishing of miracles , or in prophecying , &c. for who may be compared with balaam ? nay , i dare say , that balaams asse wrought a greater miracle , and more supernaturall , than either the pope or all the conjurors and witches in the world can doe at this day . to conclude , it is to be avouched ( and there bee proofes manifest enough ) that our jugglers approach much neerer to resemble pharaohs magicians , than either witches or conjurors , and make a more lively shew of working miracles than any inchantors can doe : for these practise to shew that in action , which witches doe in words and terms . but that you may think i have reason for the maintenance of mine opinion in this behalfe , i will surcease by multitude of words to amplifie this place , referring you to the tract following of the art of juggling , where you shal read strange practises and cunning conveyances ; which because they cannot so conveniently be described by phrase of speech , as that they should presently sinke into the capacity of you that would be practitioners of the same ; i have caused them to be set forth in form and figure , that your understanding might be somewhat helped by instrumentall demonstrations . and when you have perused that whole discovery of juggling , compare the wonders thereof with the wonders imputed to conjurors and witches , ( not omitting pharaohs sorcerers at any hand in this comparison ) and i beleeve you will be resolved , that the miracles done in pharaohs sight by them , and the miracles ascribed unto witches , conjurors , &c. may be well taken for false miracles , meer delusions , &c. and for such actions as are commonly practised by cunning jugglers ; be it either by legierdemain , confederacy , or otherwise . chap. xxii . the art of juggling discovered , and in what point it doth principally consist . now because such occasion is ministred , and the matter so pertinent to my purpose , and also the life of witchcraft and cousenage so manifestly delivered in the art of juggling ; i thought good to discover it , together with the rest of the other deceitfull arts ; being sorry that it falleth out to my lot , to lay open the secrets of this mystery , to the hinderance of such poor men as live thereby : whose doings herein are not only tolerable , but greatly commendable , so they abuse not the name of god , nor make the people attribute unto them his power , but alwayes acknowledge wherein the art consisteth , so as thereby the other unlawfull and impious arts may be by them the rather detected and bewrayed . the true art therefore of juggling consisteth in legierdemain ; to wit , the nimble conveyance of the hand , which is especially performed three wayes . the first and principall consisteth in hiding and conveying of bals , the second in the alteration of mony , the third in the shuffling , of the cards . he that is expert in these may shew much pleasure , and many fe●●● , and hath more cunning than all other witches or magicians . all other parts of this art are taught when they are discovered ; but this part cannot be taught by any description or instruction , without great exercise and expense of time . and forasmuch as i professe rather to discover than teach these mysteries , it shall suffice to signifie unto you , that the endevour and drift of jugglers is only to abuse mens eyes and judgements . now therefore my meaning is , in words as plain as i can , to rip up certain proper tricks of that art ; whereof some are pleasant and delectable , othersome dreadfull and desperate , and all but meer delusions , or counterfeit actions as you shall soon see by due observation of every knack by me hereafter deciphered . chap. xxiii . of the ball , and the manner of legierdemain therewith , also notable feats with one or divers bals . concerning the ball , the plays and devices thereof are infinite , in somuch as if you can by use handle them well , you may shew there with a hundreth feats . but whether you seem to throw the ball into your left hand or into your mouth , or into a pot , or up into the air , &c. it is to be kept stil in your right hand . if you practise first with a leaden bullet , you shall 〈◊〉 sooner and better doe it with bals of cork . the first place at your first learning , where you are to bestow a great ball , is in the palm of your hand , with your ring finger ; but a small ball is to be placed with your thumb , betwixt your ring-finger and middle-finger , then are you to practise to doe it betwixt the other fingers , then betwixt the fore-finger and the thumb , with the fore-finger and middle-finger jointly , and therein is the greatest and strangest cunning shewed . lastly , the same ball is to be practised in the palm of the hand , and by use you shall not only seem to put any one ball from you , and yet retain it in your hand ; but you shall keep four or five as cleanly and certainly as one . this being attained unto , you shall work wonderfull feats ; as for example . lay three or four bals before you , and as many small candlesticks , bols , saltsetter's or saltseller covers , which is the best . then first seeme to put one bal into your left hand , & therewithall seem to hold the same fast : then take one of the candlesticks , or any other thing ( having a hollow foot , and not being too great ) and seem to put the ball which is thought to be in your left hand , underneath the same , and so under the other candlesticks seem to bestow the other bals : and all this while the beholders will suppose each ball to be under each candlestickt this done , some charm or form of words is commonly used . then take up one candlestick with one hand , and blow , saying ; lo , you see that is gone : and so likewise look under each candlestick with like grace and words , and the beholders will wonder where they are become . but if you , in lifting up the candlesticks with your right hand , leave all those three or four bals under one of them ( as by use you may easily doe , having turned them all down into your hand , and holding them fast with your little and ring-fingers ) and take the candlestick with your other fingers , and cast the bals up into the hollownesse thereof ( for so they will not roll so soon away ) the standers by will be much astonied . but it will seem wonderfull strange , if also in shewing how there remaineth nothing under another of those candlesticks , taken up with your left hand , you leave behind you a great ball or any other thing , the miracle will be the greater . for first they think you have pulled away all the bals by miracle ; then , that you have brought them all together again by like means , and they neither thinke nor looke that any other thing remaineth behind under any of them . and therefore , after many other feats done , return to your candlesticks , remembring where you left the great ball , and in no wise touch the same ; but having another like ball about you , seem to bestow the same in manner and form aforesaid , under a candlestick which standeth furthest off from that where the ball lieth . and when you shall with words or charms seeme to convey the same ball from under the same candlestick and afterward bring it under the candlestick which you touched not , it will ( i say ) seem wonderfull strange . to make a little ball swell in your hand till it be very great . take a very great ball in your left hand , or three indifferent big bals ; & shewing one or three little bals , seem to put them into your said left hand , concealing ( as you may well doe ) the other bals which were there in before : then use words , and make them seem to swell , and open your hand , &c. this play is to be varied a hundreth wayes : for as you finde them all under one candlestick , so may you goe to a stander by , and take off his hat or cap , and shew the bals to be there , and conveying them thereinto , as you turn the bottome upward . to consume ( or rather to convey ) one or many bals into nothing . if you take one ball , or more , and seem to put it into your other hand , and whilest you use charming words , you convey them out of your right hand into your lap ; it will seem strange . for when you open your left hand immediately , the sharpest lookers on will say it is in your other hand , which also then you may open ; and when they see nothing there , they are greatlie overtaken . how to wrap a wag upon the knuckles . but i will leave to speak any more of the ball , for herein i might hold you all day , and yet shall i not be able to teach you to use it , nor scarsly to understand what i mean or write concerning it : but certainly many are perswaded that it is a spirit or a flie , &c. memorandum , that alwaies the right hand be kept open and straight , only keep the palm from view , and therefore you may end with this miracle . lay one ball upon your shoulder , another on your arme , and the third on the table : which because it is round , and wil not easily lie upon the point of your knife , you must bid a stander by lay it thereon , that you mean to throw all those three bals into your mouth at once : and holding a knife as a pen in your hand , when he is laying it upon the point of your knife , you may easily with hast rap him on the fingers , for the other matter wil be hard to do . chap. xxiiii . of conveyance of money . the conveying of money is not much inferior to the ball , but much easier to doe . the principall place to keep a piece of money is the palm of your hand , the best piece to keep is a testor ; but with exercise all will be alike , except the money be very small , and then it is to be kept betwixt the fingers , almost at the fingers end , whereas the ball is to be kept below neer to the palm● . to convey money out of one of your hands into the other by legierdemain . first you must hold open your right hand , and lay therein a testor , or some big piece of mony : then lay thereupon the top of your long left finger , and use words , and upon the sudden slip your right hand from your finger wherewith you held down the testor , and bending your hand a very little , you shall remain the testor still therein : and suddenly ( i say ) drawing your right hand through your left , you shall seem to have left the testor there , specially when you shut in due time your left hand , which that it may more plainly appear to be truly done , you may take a knife , and seem to knock against it , so as it shall make a great sound : but in stead of knocking the piece in the left hand ( where none is ) you shall hold the point of the knife fast with the left hand , and knock against the testor held in the other hand , and it will be thought to hit against the money in the left hand . then use words , and open your hand , and when nothing is seen , it will be wondred at how the testor was removed . to convert or transubstantiate money into counters , or counters into money . another way to deceive the lookers on , is to do as before , with a testor ; and keeping a counter in the palm of the left hand secretly to seem to put the testor thereinto ; which being reteined still in the right hand , when the left hand is opened , the testor will seem to be transubstantiated into a counter . to put one testor into one hand , and another into the other hand , and with words to bring them together . he that hath once attained to the facility of retaining one piece of money in his right hand , may shew a hundreth pleasant conceipts by that means , and may reserve two or three as well as one . and lo them may you seem to put one piece into your left hand , and retaining it still in your right hand , you may together therewith take up another like piece , and so with words seem to bring both pieces together . to put one testor into a strangers hand , and another into your own , and to convey both into the strangers hand with words . also you may take two testors evenly set together , and put the same in stead of one testor , into a strangers hand , & then making as though you did put one testor into your left hand , with words you shall make it seem that you convey the testor in your hand , into the strangers hand : for when you open your said left hand , there shall be nothing seen ; and he opening his hand shall find two , where he thought was but one . by this device ( i say ) a hundreth conceipts may be shewed . how to do the same or the like seat otherwise . to keep a testor , &c. betwixt your finger , serveth specially for this and such like purposes . hold out your hand , and cause one to lay a testor upon the palm thereof , then shake the same up almost to your fingers ends , and putting your thumbe upon it ; you shall easily , with a little practice , convey the edge betwixt the middle and forefinger , whilest you proffer to put it into your other hand ( provided alwayes that the edge appear not through the fingers on the backside ) which being done , take up another testor ( which you may cause a stander by to lay down ) and put them both together , either closely in stead of one into a strangers hand , or keep them still in your owne : and ( after words spoken ) open your hands and there being nothing in one , and both pieces in the other , the beholder will wonder how they came together . to throw a piece of money away , and to find it again where you lost . you may , with the middle or ring finger of the right hand , convey a testor into the palme of the same hand , and seeming to cast it away , 〈◊〉 it still : which with confederacy will seem strange ; to wit , when you find it again , where another hath bestowed the very like piece . but these things without exercise cannot be done , and therefore i will proceed to shew things to be brought to passe by mony , with lesse difficulty ; and yet as strange as the rest : which being unknown are marvellously commended , but being knowne are decided , and nothing at all regarded . with words to make a groat or a testor to leap out of a pot , or to run along upon a table . you shal see a juggler take a groat or a testor , and throw it into a pot , or lay it in the midst of a table , and with inchanting words cause the sa●● to leap out of the pot , or run towards him , or from him ward alongst the table . which will seem miraculous , untill you know it is done with a long black hair of a woman , head , fastned to the brim of a groat , by means of a little hole driven through the same with a spanish needle . in like son you may use a knife , or any other small thing : but if you would have it go from you , you must have a confederate , by which means all juggling is graced and amended . to make a great or a testor to sink through a table , and to vanish out of a handkercher very strangely . a juggler also sometimes will borrow a groat or a testor , &c. and make it before you , and seem to put the same into the midst of a handkercher , and wind it so , as you may the better see and feel it . then will he take you the handkercher , and bid you feel whether the groat be there or nay ; and he will also require you to put the same under a candlestick , or some such thing . then will he send for a bason , and holding the same under the boord right against the candlestick , will use certaine words of inchantments ; and in short space you shall hear the groat fall into the bason . this done one takes off the candlestick , and the juggler taketh the handkercher by a tassell , and shaketh it ; but the money is gone : which seemeth as strange as any feat whatsoever , but being known , the miracle is turned to a bable . for it is nothing else , but to sow a groat into the corner of a handkercher , finely covered with a piece of linnen , little bigger then your groat : which corner you must convey instead of the groat delivered to you , into the middle of your handkercher ; leaving the other either in your hand or lap , which afterwards you must seem to pull through the board , letting it fall into a bason , &c. a notable trick to transforme a counter to a groat . take a groat , or some lesse piece of money , and grind it very thin at the one side ; and take two counters , and grind them , the one at the one side , the other on the other side : glew the smooth side of the groat to the smooth side of one of the counters , joyning them so close together as may be , specially at the edges , which may be so filed , as they shall seem to be but one piece ; to wit , one side a counter , and the other side a groat , then take a very little green waxe ( for that is so frest and therefore best ) and lay it so upon the smooth side of the other counter , as it do not much discolour the groat : and so will that counter with the groat cleave together , as though they were glewed ; and being filed even with the groat and the other counter , it will seem so like a perfect entire counter , that though a stranger handle it , he shall not bewray it ; then having a little touched your fore-finger , and the thumb of your right hand with soft waxe , take therewith this counterfeit counter and lay it down openly upon the palm of your left hand , in such sort as an auditor layeth down his counters , wringing the same hard , so as you may leave the glewed counter with the groat apparently in the palm of your left hand ; and the smooth side of the waxed counter will stick fast upon your thumb , by reason of the waxe wherewith it is smeared , and so may you hide it at your pleasure . provided alwaies , that you lay the waxed side downward , and the glewed side upward : then close your hand , and in or after the closing thereof turne the piece , and so in stead of a counter ( which they supposed to be in your hand ) you shall seem to have a groat , to the astonishment of the beholders , if it be well handled . chap. xxv . an excellent feat , to make a two penie peece lie plaine in the palme of your hand , and to be passed from thence when you list . put a little red wax ( not too thin ) upon the naile of your longest finger , then let a stranger put a two penny piece into the palm of your hand , and shut your fist suddenly , and convey the two penny piece upon the wax , which with use you may so accomplish , as no man shal perceive it . then and in the mean time use * words of course , and suddenly open your hand , holding the tips of your fingers rather lower than higher than the palme of your hand , and the beholders will wonder where it is become then shut your hand suddenly again , and lay a wager whether it be there or no ; and you may either leave it there , or take it away with you at your pleasure . this ( if it be well handled ) hath more admiration than any other feat of the hand . memorandum this may be best handled , by putting the waxe upon the two penny piece , but then must you lay it in your hand your self . to convey a testor out of ones hand that holdeth it fast . stick a little waxe upon your thumb , and take a stander by by the finger , shewing him the testor , and telling him you wil put the same into his hand : then wring it down hard with your waxed thumb , and using many words look him in the face , and as soon as you perceive him to look in your face , or from your hand , suddenly take away your thumb , and close his hand , and so will it seem to him that the testor remaineth , even as if you wring a testor upon ones forehead , it will seem to stick , when it is taken away , especially if it be wet . then cause him to hold his hand still , and with speed put it into another mans hand ( or into your owne ) two testor● in stead of one , and use words of course , whereby you shall make not only the beholders , but the holders beleeve , when they open their hands , that by inchantment you have brought both together . to throw a piece of money into a deep pond , and to fetch it again from whence you list . there be a marvellous number of feats to be done with money , but if you will work by private confederacy , as to mark a shilling , or any other thing , and throw the same into a river or deep pond , and having bid a shilling before with like marks in some other secret place ; bid some go presently and fetch it , making them beleeve that it is the very same which you threw into the river : the beholders will marvell much at it . and of such feats there may be done a marvellous number ; but many more by publick confederacy , whereby one may tell another how much money he hath in his purse , and a hundreth like toies , and all with money . to convey one shilling being in one hand into another , holding your hands abroad like a rood . evermore it is necessary to mingle some merry toies among your grave miracles , as in this case of money , to take a shilling in each hand , and holding your armes abroad , to lay a wager that you will put them both into one hand , without bringing them any whit nearer together . the wager being made , hold your arms abroad like a rood , and turning about with your body , lay the shilling out of one of your hands upon the table , and turning to the other side take it up with the other hand : and so you shall win your wager . how to rap a wag on the knuckles . deliver one piece of money with the left hand to one , and to a second person another , and offer him that you would rap on the fingers the third ; for he ( though he be ungratious and subtle ) seeing the other receive money , will not lightly refuse it , and when he offereth to take it , you may rap him on the fingers with a knife , or somewhat else held in the right hand , saying that you knew by your familiar , that he meant to have kept it from you . chap. xxvi . to transforme any one small thing into any other forme by folding of paper . take a sheet of paper , or a handkercher , and fold or double the same , so as one side be a little longer then another : then put a counter between the two sides or leaves of the paper or handkercher , up to the midle of the top of the fold , holding the same so as it be not perceived , and any a groat on the outside thereof , right against the counter , and fold it down to the end of the longer side : and when you unfold it again , the groat will be where the counter was , and the counter where the groat was ; so as some will suppose that you have transubstantiated the money into a counter , and with this many feats may be done . the like or rather stranger than it may be done , with two papers three inches square a piece , divided by two folds into three equall parts at either side , so as each folded paper remain one inch square : then glow the backsides of the two papers together as they are folded , & not as they are open , and so shall both papers seem to be but one ; and which side soever you open , it shall appear to be the same , if you hide handsomely the bottome , as you may well do with your middle finger , so as if you have a groat in the one and a counter in the other , you ( having shewed but one ) may by turning the paper seem to transubstantiate it . this may be best performed , by putting it under a candlestick , or a hat , &c. and with * words seem to do the feat . chap. xxvii . of cards , with good cautions how to avoid cousenage therein : speciall rules to convey and handle the cards , and the manner and order how to accomplish all difficult and strange things wrought with cards . having now bestowed some waste money among you , i will set you to cards ; by which kind of witchcraft a great number of people have juggled away not only their money , but also their lands , their health , their time , and their honesty . i dare not ( as i could ) shew the lewd juggling that cheaters practice , lest it minister some offence to the well disposed , to the simple hurt and losses , and to the wicked occasion of evil doing . but i would wish all gamesters to beware , not only with what cards and dice the play , but especially with whom and where they exercise gaming . and to let dice passe ( as whereby a man may be inevitably cousened ) one that is skilful to make and use bumcards , may undoe a hundreth wealthy men that are given to gaming : but if he have a confederate present , either of the players or standers by , the mischief cannot be avoided . if you play among strangers , beware of him that seems simple or drunken ; for under their habit the most speciall couseners are presented , and while you think by their simplicity and imperfections to beguile them ( and thereof perchance are perswaded by their confederates , your very friends as you think ) you your self will be most of all overtaken . beware also of the ●●●tors by , and lookers on , and namely of them that bet on your side , for whilest they look on your game without suspition , they discover it by signes to your adversaries , with whom they bet , and yet are their confederates . but in shewing feats , and juggling with cards the principal point consisteth in shuffling them nimbly , and alwaies keeping one certain card either in the bottome , or in some known place of the stock , four or five cards from it . hereby you shall seem to work wonders ; for it will be easie for you to see or spie one card , which though you be perceived to do , it will not be suspected , if you shuffle them well afterwards . and this note i must give you , that in reserving the bottome card , you must alwaies ( whilest you shufflle ) keep him a little before or a little behind all the cards lying underneath him , bestowing him ( i say ) either a little beyond his fellowes before , right over the forefinger , or else behind the rest , so as the little finger of the left hand may meet with it : which is the easier , the readyer , & the better way . in the beginning of your shuffling , shuffle as thick as you can ; and in the end throw upon the stock the neather card ( with so many mo at the least as you would have preserved for any purpose ) a little before or behind the rest . provided alwaies , that your fore finger , if the pack be laid before , or the little finger , if the pack lie behinde , creep up to meet with the bottome card , and not lie betwixt the cards : and when you feel it , you may there hold it , untill you have shuffled over the cards again , still leaving your kept card below . being perfect herein , you may do almost what you list with the cards . by this means , what pack soever you make , though it consist of eight , twelve , or twenty cards , you may keep them stil together unsevered next to the neather card , and yet shuffle them often to satisfie the curious beholders . as for example , and for brevity sake , to shew your divers feats under one . how to deliver out four aces , and to convert them into four knaves . make a pack of these eight cards ; to wit , four knaves and four aces and although , all the eight cards must lie immediately together , yet must each knave and ace be evenly severed , and the same eight cards must lie also in the lowest place of the bunch . then shuffle them so , as alwaies at the second shuffling , or at least wise at the end of your shuffling the said pack , and of the pack one ace may lie neathermost , or so as you may know where he goeth and lyeth : and aiwaies ( i say ) let your foresaid pack with three or four cards more lie unseparably together immediately upon and with that ace . then using some speech or other device , and putting your hands with the cards to the edge of the table to hide the action , let our privily a piece of the second card which is one of the knaves , holding forth the stock in both your hands , and shewing to the standers by the neather card ( which is the ace or kept card ) covering also the head or piece of the knave ( which is the next card ) with your four fingers , draw out the same knave , laying it down on the table : then shuffle again , keeping your pack whole , and so have you two aces lying together in the bottome . and therefore , to reforme that disordered card , as also for a grace and countenance to that action , take off the uppermost card of the bune● , and thrust it into the midst of the cards ; and then take away the neathermost card , which is one of your said aces , & bestow him likewise . then may you begin as before , shewing another ace , and instead thereof lay down another knave : and so forth , untill instead of four aces you have laid downe four knaves . the beholders all this while thinking that there lie four aces on the table , are greatly abused , and will marvel at the transformation . how to tell one what card he seeth in the bottome , when the same card is shuffled into the stock . when you have seen a card privily , or as though you marked it not , lay the same undermost , and shuffle the cards as before you are taught , till your card lie again below in the bottome . then shew the same to the beholders , willing them to remember it : then shuffle the cards , or let any other shuffle them ; for you know the card already , and therefore may at any time tell them what card they saw : which * neverthelesse would be done with great circumstance and shew of difficultie . another way to do the same , having your selfe indeed never seene the card . if you can see no card , or be suspected to have seen that which you mean to shew , then let a stander by first shuffle , and afterwards take you the cards into your hands , and ( having shewed and not seen the bottome card ) shuffle again and keep the same card as before you are taught ; and either make shift then to see it when their suspicion is past , which may be done by letting some cards fall , or else lay down all the cards in heaps , remembring where you laid your bottome card . then spie how many cards lye in some one heap , and lay the heap where your bottome card is upon that heap , and all the other heaps upon the same : and so , if there were five cards in the heap whereon you laid your card , then the same must be the sixt card , which now you may throw out , or look upon without suspicion ; and tell them the card they saw . to tell one without confederacy what card he thinketh ▪ lay three cards on a table , a little way distant , and bid a stander by be true and not waver , but think one them of three ; and by his eie you shall assuredly perceive which he both seeth and thinketh . and you shall do the like , if you cast down a whole pair of cards with the faces upward , whereof there will be few or none plainly perceived , and they also co● cards . but as you cast them down sodainly , so must you take them up presently , marking both his eie and the card whereon he looketh . chap. xxviii . how to tell what card any man thinketh , how to convey the same into ● kernell of a nut or cheristone , &c. and the same again into ones pocket , how to make one draw the same or any card you list , and all under one devise . tak a nut ; or a cheristone , and burn a hole through the side of the top of the shell , and also through the kernell ( if you will ) with a hot bodkin , or boar it with an awll ; and with the eie of a needle pull out some of the kernell , so as the same may be as wide as the hole of the shell . then write the number or name of the card in a peece of some paper one inch or half an inch in length , and half so much in breadth , and roll it up hard ; then put it into a nut , or cheristone , and close the hole with a little red wax , and rub the same with a little dust , and it will not be perceived , if the nut or cheristone bee brown or old . then let your confederate think that card which you have in your 〈◊〉 , &c. and either convey the same nut or cheristone into some bodies pocket , or lay it in some strange place : then make one draw the same out of the stock held in your hand , which by use you may well doe . but say not ; i will make you perforce draw such a card : but require some stander by to draw a card , saying that it skils not what card he draw . and if your hand serve you to use the cards well , you shall preferre unto him , and he shall receive ( even though he snatch at another ) the very card which you kept , and your confederate thought , and is written in the nut , and hidden in the pocket , &c. you must ( while you hold the stock in your hands , tossing the cards to and fro ) remember alwayes to keep your card in your eies and not to loose the sight thereof . which feat , till you be perfect in , you may have the same privily marked and when you perceive his hand ready to draw , put it a little out towards his hand , nimblie turning over the cards , as though you numbred them , holding the same more loose and open than the rest , in no wise suffering him to draw any other ; which if he should doe , you must let three or four fall , that you may begin again . this will seem most strange , in your said paper be inclosed in a button , and by confederacie sowed upon the doublet or coat of any body . * this trick they commonly end with a nut full of ink , in which case some wag or unhappy boy is to bee required to think a card ; and having so done , let the nut be delivered him to crack , which he will not refuse to doe , if he have seen the other feat played before . chap. xxix . of fast or loose , how to knit a hard knot upon a handkercher , and to undoe the same with words . the aegyptians juggling witchcraft or sortilegie standeth much in fast or loose , whereof though i have written somewhat generally already , yet having such opportunity i will here shew some of their particular feats ; not treating of their common tricks which is so tedious , nor of their fortune-telling which is so impious ; and yet both of them meer cousenage . make one plain loose knot , with the two corner ends of a handkercher , and seeming to draw the same very hard , hold fast the body of the said handkercher ( neer to the knot ) with your right hand , pulling the contrary end with the left hand , which is the corner of that which you hold . then c●●se up handsomely the knot , which will be yet somewhat loose , and pull the handkercher so with your right hand , as the left hand end may be neer to the knot : then will it seem a true and a firm knot . and to make it appear more assuredly to be so indeed , let a stranger pull at the end which you hold in your left hand , whilest you hold fast the other in your right hand : and then holding the knot with your fore-finger and thumb , and the neither part of your handkercher with your other fingers , as you hold a bridle when you would with one hand slip up the knot and lengthen your reins . this done , turn your handkercher over the knot with the left hand , in doing whereof you must sodainly slip out the end or corner , putting up the knot of your handkercher with your fore-finger and thumb , as you would put up the foresaid knot of your bridle . then deliver the same ( covered and wrapt in the midst of your handkercher ) to one , to hold fast , and so after some words used , and wagers layed , take the handkercher and shake it , and it will be loose . a notable seat of fast or loose ; namely , to pull three beadstones from off a cord , while you hold fast the ends thereof , without removing of your hand . take two little whipcords of two foot long a peece , double them equally so as there may appear four ends . then take three great bead-stones , the hole of one of them being bigger than the rest ; and put one beadstone upon the eye or bowt of the one cord , and another on the other cord . then take the stone with the greatest hole , and let both the bowts be hidden therein : which may be the better done , if you put the eie of the one into the eie or bowt of the other . then pull the middle bead upon the same , being doubled over his fellow , and so will the beads seem to be put over the two cords without partition . for holding fast in each hand the two ends of the two cords , you may toss them as you list , and make it seem manifest to the beholders , which may not see how you have done it , that the beadstones are put upon the two cords without any fraud . then must you seem to adde more effectuall binding of those beadstones to the string , and make one halfe of a knot with one of the ends of each side ; which is for no other purpose , but that when the bead-stones be taken away , the cords may be seen in the case which the beholders suppose them to be in before . for when you have made your half knot ( which in any wise you may not double to make a perfect knot ) you must deliver into the hands of some standers by those two cords ; namely , two ends evenly set in one hand , and two in the other , and then with a wager , &c. begin to pull off your beadstones , &c. which if you handle nimbly , and in the end cause him to pull his two ends , the two cords will shew to be placed plainly , and the beadstones to have come through the cords . but these things are so hard and long to be described , that i will leave them ; whereas i could shew great varietie . chap. xxx . iuggling knacks by confederacie , and how to know whether one ca● crosse or pile by the ringing . lay a wager with your confederate ( who must seem simple , or obstinately opposed against you ) that standing behind a door , you will ( by the found or ringing of the mony ) tell him whether he cast crosse or pile ; so as when you are gone , and he hath fillipped the monie before the witnesses who are to be cousened , he must say ; what is it , if it be crosse ; or what i st , if it be pile : or some other such sign , as you are agreed upon , and so you need not fail to guesse rightly . by this means ( if you have any invention ) you may seem to doe a hundreth miracles , and to discover the secrets of a mans thoughts , or words spoken a far off . to make a shoal of goslings draw a timber log . to make a shoal of goslings , or ( as they say ) a gaggle of geese to seem to draw a timber log , is done by that very means that is used , when a cat doth draw a fool through a pond or river : but handled some what further off from the beholders . to make a pot or any such thing standing fast on the cupboard , to fall down thence by vertue of words . let a cupboard be so placed , as your confederate may hold a black thred without in the court , behind some window of that room ; and at a certain loud word spoken by you , he may pull the same thred , being wound about the pot , &c. and this was the feat of eleazer , which iosephus reporteth to be such a miracle . to make one dance naked . make a poor boy confederate with you , so as after charms , &c. spoken by you , he uncloth himself , and stand naked , seeming ( whilest hee undresseth him ) to shake , stamp , and crie , still hastening to be unclothed ; till he be stark naked ; or if you can procure none to goe so far , let him only begin to stamp and shake , &c. and to uncloth him , and then you may ( for the reverence of the companie ) seem to release him . to transform or alter the colour of ones cap or hat . take a confederates hat , and use certain * words over it , and deliver it to him again , and let him seem to be wroth , and cast it back to you again , affirming that his was a good new black hat , but this is an old blew hat , &c. and then you may seem to counter charm it , and redeliver it , to his satisfaction . how to tell where a stollen horse is become . by means of confederacie , steven tailor , and one pope abused divers countrie people . for stephen tailor would hide away his neighbours horses , &c. and send them to pope , ( whom he before had told where they were ) promising to send the parties unto him , whom he described and made known by divers signs : so as this pope would tell them at their first entrance unto the door . wherefore they came , & would say that their horses were stollen , but the theef should be forced to bring back the horses , &c. and leave them within one mile south and by west , &c. of his house , even as the plot was laid , and the pack made before by stephen and him . this pope is said of some to be a witch , of others he is accounted a conjurer ; but commonly called a wise man , which is all one with soothsaier or witch . chap. xxxi . boxes to alter one grain into another , or to consume the grain or corn to nothing . there be divers juggling boxes with false bottoms , wherein many false feats are wrought . first they have a box covered or rather footed alike at each end , the bottom of the one end being no deeper than as it may contain one lane of corn or pepper glewed thereupon . then use they to put into the hollow end thereof some other kind of grain , ground or unground ; then doe they cover it , and put it under a hat or candlestick : and either in putting it thereinto , or pulling it thence , they turn the box , and open the contrarie end , wherein is shewed a contrary grain ▪ or else they shew the glewed end first ( which end they sodainly thrust into a boll or bag such of grain as is glewed already thereupon ) and secondly the empty box. how to convey ( with words or charms ) the corn contained in one box into another . there is another box fashioned like a bell , whereinto they doe put so much , and such corn or spice as the aforesaid hollow box can contain . then they stop or cover the same with a peece of leather , as broad as a testor , which being thrust up hard towards the middle part or waste of the said bell will stick fast , and bear up the corn . and if the edge of the leather be wet , it will hold the better . then take they the other box dipped ( as is aforesaid ) in corn , and set down the same upon the table , the emptie end upward , saying that they will convey the grain therein into the other box or bell : which being set down somewhat hard upon the table , the leather and the corn therein will fall down , so as the said bell being taken up from the table , you shall see the corn lying thereon , and the stopple will be hidden therewith , and covered ; and when you uncover the other box , nothing shall remain therein . but presently the corn must be swept down with one hand into the other , or into your lap or hat . many feats may be done with this box , as to put therein a toad , affirming the same to have been so turned from corn , &c. and then many beholders will suppose the same to be the jugglers devill , whereby his fears and miracles are wrought . but in truth , there is more cunning witchcraft used in transferring of corn after this sort , than is in the transferring of one mans corn in the grasse into another mans field ▪ which the law of the twelve tables doth so forcibly condemn ; for the one is a cousening sleight , the other is a false lie . of another box to convert wheat into flower with words , &c. there is another box usuall among jugglers , with a bottome in the middle thereof , made for the like purposes . one other also like a tun , wherein is shewed great variety of stuffe , as well of liquors as spices , and all by means of another little tun within the same , wherein and whereon liquor and spices are shewed . but this would ask too long a time of description . of divers petty juggling knacks . there are many other beggerlie feats able to beguile the simple , as to make an oat stir by spetting thereon , as though it came to passe by words . item to deliver meal , pepper , ginger , or any powder out of the mouth after the eating of bread , &c. which is done by retaining any of those things stuffed in a little paper or bladder conveyed into your mouth , and grinding the same with your teeth . item , a rish through a peece of a trencher , having three holes , and at the one side the rish appearing out in the second , at the other side in the third hole , by reason of a hollow place made betwixt them both , so as the sleight consisteth in turning the peece of trencher . chap. xxxii . to burn a thred , and to make it whole againe with the ashes thereof . it is not one of the worst feats to burn a thred handsomly , and to make it whole again ; the order whereof is this . take two threds , or small laces , of one foot in length a peece : roll up one of them round , which will be then of the quantitie of a pease , bestow the same between your left fore-finger and your thumb . then take the other thred , and hold it forth at length , betwixt the fore-finger and thumb of each hand , holding all your fingers daintilie , as yong gentlewomen are taught to take up a morsell of meat . then let one cut asunder the same thred in the middle . when that is done , put the tops of your two thumbs together , and so shall you with lesse suspition receive the peece of thred which you hold in your right hand into your left , without opening of your left finger and thumb ; then holding these two peeces as you did the same before it was cut , let those two be cut also a sunder in the midst , and they conveyed againe as before , untill they be cut very short , and then roll all those ends together , and keep that ball of small threds before the other in your last hand , and with a knife thrust out the same into a candle , where you may hold it untill the said ball of short threds be burn● to ashes . then pull back the knife with your right hand , and leave the ashes with the other ball betwixt the fore-finger and thumb of your left hand , and with the two thumbs and two fore-fingers together seem to take pains to frot and rub the ashes , untill your thred be renewed , and draw out that thred at length which you kept all this while betwixt your left finger and thumb . this is not inferiour to any jugglers feat if it be well handled , for if you have legierdemain to bestow the same ball of thred , and to change it from place to place betwixt your other fingers ( as may easily be done ) then will it seeme very strange . to cut a lace asunder in the midst , and to make it whole again . by a devise not much unlike to this , you may seem to cut asunder any lace that hangeth about ones neck , or any point , girdle , or garter , &c. and with witchcraft or conjuration to make it whole and closed together again . for the accomplishment whereof , provide ( if you can ) a peece of the lace , &c. which you mean to cut , or at the least a pattern like the same , one inch and a half long , ( and keeping it double privily in your left hand , betwixt some of your fingers neer to the tips thereof ) take the other lace which you mean to cut , still hanging about ones neck , and draw downe your said left hand to the bought thereof ; and putting your own peece a little before the other ( the end or rather middle whereof you mus● hide betwixt your ore-finger and thumb ) making the eie or bought , which shall be seen , of your own pattern , let some stander by cut the same asunder , and it will be surely thought that the other lace is cut ; which with words and frotting , &c. you shall seem to renew and make whole again , this , if it be well handled , will seem miraculous . how to pull laces innumerable out of your mouth , of what colour or length you list , and never any thing seen to be therein . as for pulling laces out of the mouth , it is somewhat a stale jest , whereby jugglers gain mony among maids , selling lace by the yard , putting into their mouths one round bottom as fast as they pull out another , and at the just end of every yard they tie a knot , so as the same resteth upon their teeth : then cut they off the same , and so the beholders are double and treble deceived , seeing as much lace as will be contained in a hat , and the same of what colour you list to name , to be drawn by so even yards out of his mouth , and yet the juggler to talk as though there were nothing at all in his mouth . chap. xxxiii . how to make a booke , wherein you shall shew every leaf therein to be white , blacke , blew , red , yellow , green , &c. there are a thousand jugglings , which i am loath to spend time to describe , whereof some be common , and some rare , and yet nothing else but deceit , cousenage , or confederacie ▪ whereby you may plainly see the art to be a kind of witchcraft . i will end therefore with one devise , which is not common , but was specially used by claruis , whom though i never saw to exercise the feat , yet am i sure i conceive aright of that invention . he had ( they say ) a book , whereof he would make you think first , that every leaf was clean white paper : then by vertue of words he would shew you every leaf to be painted with birds , then with beasts , then with serpents , then with angels , &c. the devise thereof is this . make a book seven inches long , and five inches broad , or according to that proportion ; and let there be leaves ; to wit , seven times seven contained therein , so as you may cut upon the edge of each leaf six notches , each notch in de●● half a quarter of an inch , and one inch distant . paint every fourteenth and fifteenth page ( which is the end of every sixt leaf , and the beginning of every seventh ) with like colour or one kind of picture . cut off with a pair of sheers every notch of the first leaf , leaving only one inch of paper in the uppermost place uncut , which will remain almost half a quarter of an inch higher than any part of that leaf . leave another like inch in the second place of the second leaf , clipping away one inch of paper in the highest place immediately above it , and all the notches below the same and so orderly to the third , fourth , &c. so as there shall rest upon each leaf one only inch of paper above the rest . one high uncut inch of paper 〈◊〉 answer to the first , directly , in every seventh leaf of the book ; so ●● when you have cut the first seven leaves , in such sort as i first described you are to begin in the self same order at the eight leaf , descending in such wise in the cutting of seven other leaves , and so again at the fifteenth , to , &c. untill you have passed through every leafe , all the thicknesse of your book . now you shall understand , that after the first seven leaves , every seventh leaf in the book is to be painted , saving one seven leaves , which must remain white . howbeit , you must observe , that at each bumleaf or high inch of paper , seven leaves distant , opposite one directly and lineally against the other , through the thicknesse of the book , the same page with the page precedent so to be painted with the like colour or picture , and so must you passe through the book with seven severall sorts of colours or pictures ; so as , when you shall rest your thumb upon any of those bumleaves , or high inches , and open the book , you shall see in each page one colour or picture throughout the book ; in another row , another colour , &c. to make that matter more plain unto you , let this be the description hereof . hold the book with your left hand , and ( betwixt your fore-finger and thumb of your right hand ) slip over the book in what place you list , and your thumb will always rest at the seventh leaf ; to wit , at the bumleaf or high inch of paper from whence when your book is strained , it will fall or slip to the next , &c. which when you hold fast , and open the book , the beholders seeing each leaf to have one colour or picture with so many varieties , all passing continually and directly through the whole book , will suppose that with words you can discolour the leaves at your pleasure . but because perhaps you will hardly conceive hereof by this description , you shall ( if you bee disposed ) see or buy for a small value the like book , at the shop of w. brome in pauls churchyard , for your further instruction . there are certaine feats of activity , which beautifie this art exceedingly : howbeit even in these , some are true , and some are counterfeit ; to wit , some done by practise , and some by confederacy . there are likewise divers feats , arithmeticall and geometricall : for them read gemma phrysius , and record , &c. which being exercised by jugglers , add credit to their art. there are also ( besides them which i have set down in this title of hartumim ) sundry strange experiments reported by pliny , albert , ioh. bap. port. neap. and thomas lupton , whereof some are true , and some false , which being known to iames and iambres , or else to our jugglers , their occupation is the more magnified , and they thereby more reverenced . here is place to discover the particular knaveries of casting of lots , and drawing of cuts ( as they term it ) whereby many cousenages are wrought : so as i dare not teach the sundry devises thereof , left the ungodly make a practise of it in the common-wealth , where many things are decided by those means , which being honestly meant may bee lawfully used . but i have said already somewhat hereof in generall , and therefore also the rather have suppressed the particularities , which ( in truth ) are meer juggling knacks : whereof i could discover a great number . chap. xxxiii . desperate or dangerous juggling knacks , wherein the simple are made to think , that a silly juggler with words can hurt and help , kill and revive any creature at his pleasure : and first to kill any kind of pullen , and to give it life again . take a hen , a chick , or a capon , and thrust a nail or a fine sharp pointed knife through the midst of the head thereof , the edge towards the bill , so as it may seem impossible for her to escape death : then use words , and pulling out the knife , lay oats before her , &c. and she will ea● and live , * being nothing at all grieved or hurt with the wound ; because the brain lyeth so farre behind in the head as it is not touched , though you thrust your knife between the combe and it ; and after you have done this , you may convert your speech and actions to the grievous wounding and present recovering of your own selfe . to eat a knife , and to fetch it out of any other place . take a knife , and contain the same within your two hands , so as no part be seen there of but a little of the point , which you must so bite at the first , as noise may be made therewith . then seem to put a great par● thereof into your mouth , and letting your hand slip down , there will appear to have been more in your mouth then is possible to be contained therein . then send for drink , or use some other delay , untill you have let the said knife slip into your lap , holding both your fists close together as before , and then raise them so from the edge of the table where you sit ( for from thence the knife may most privily slip downe into your lap ) and instead of biting the knife , knable a little upon your nail , and the● seem to thrust the knife into your mouth , opening the hand next unto ● , and thrust up the other , so as it may appear to the standers by , that you have delivered your hands thereof , and thrust it into your mouth ; the● call for drink , after countenance made of pricking and danger , &c. lastly , put your hand into your lap , and taking that knife in your hand , you may seem to bring it out from behind you , or from whence you list . * but if you have another like knife and confederate , you may do twenty notable wonders hereby ; as to send a stander by into some garden or orchard , describing to him some tree or herbe , under which it sticked or else some strangers sheath or pocket , &c. to thrust a bodkin into your head without hurt . take a bodkin so made , as the hast being hollow , the blade thereof may slip thereinto assoon as you hold the point upward ; and let the same to your forehead , and seem to thrust it into your head , and so ( with a lime sponge in your hand ) you may bring out bloud or wine , making the beholders think the bloud or the wine ( whereof you may say you have drunk very much ) runneth out of your forehead . then , after countenance of pain and grief , pull away your hand suddenly , holding the point downward ; and it will fall so out , as it will seem never to have been thrust into the hast ; but immediately thrust that bodkin into your lap or pocket , and pull out another plain bodkin like the the same , saving in that conceipt . to thrust a bodkin through your tongue , and a knife through your arme ; a pitifull sight , without hurt or danger . make a bodkin , the blade thereof being sundred in the middle , so as the one part be not near to the other almost by . quarters of an inch , each part being kept asunder with one small bought or crooked piece of iron , of the fashion described hereafter in place convenient . then thrust your tongue betwixt the foresaid space ; to wit , into the bought left in the bodkin blade , thrusting the said bought behind your teeth , and biting the same : and then shall it seem to stick so fast in and through your tongue , that one can hardly pull it out . also the very like may be done with a knife so made , and put upon your arme : and the wound will appear the more terrible , if a little bloud be powred thereupon . to thrust a piece of lead into one eye , and to drive it about ( with a flick ) between the skin and flesh of the forehead , untill it be brought to the other eye , and there thrust out . put a piece of lead into one of the neather lids of your eie , as big as a tag of a point , but not so long ( which you may do without danger ) and with a little juggling stick ( one end thereof being hollow ) seem to thrust the like piece of lead under the other eie lid ; but convey the same indeed into the hollownesse of the stick , the stopple or peg thereof may be privily kept in your hand untill this fe●t be done . then seem to drive the said piece of lead , with the hollow end of the said stick , from the same eie : and so with the end of the said stick , being brought along upon your forehead to the other eie , you may thrust out the piece of lead , which before you had put thereinto ; to the admiration of the beholders . * some eat the lead , and then shove it out of the eie : and some put it into both , but the first is best . to cut half your nose asunder , and to heal it again presently without any salve . take a knife having a round hollow gap in the middle , and lay it upon your nose , and so shall you seem to have cut your nose half asunder . provided alwaies , that in all these you have another like knife without a gap , to be shewed upon the pulling out of the same , and words of inchantment to speak , bloud also to bewray the wound , and nimble conveyance . to put a ring through your cheek . there is another old knack , which seemeth dangerous to the cheek . for the accomplishing whereof you must have two rings , of like colour and quantity : the one filed asunder , so as you may thrust it upon your cheek ; the other must be whole and conveyed upon a stick , holding your hand thereupon in the middle of the stick , delivering each end of the same stick to be holden fast by a stander by . then conveying the same cleanly into your hand , or ( for lack of good conveyance ) into your lap or pocket , pull away your hand from the stick : and in pulling it away , whirle about the ring , and so wil it be thought that you have put thereon the ring which was in your check . to cut off ones head , and to lay it in a platter , &c. which the jugglers call the decollation of iohn baptist. to shew a most notable execution by this art , you must cause a boord , a cloth , and a platter to be purposely made , and in each of them holes fit for-a bodyes neck . the boord must be made of two planks , the longer and broader the better : there must be left within half a yard of the end of each plank half a hole ; so as both the planks being thrust together , there may remain two holes , like to the holes in a pair of stocks ; there must be made likewise a hole in the tablecloth or carpet . a platter also must be set directly over or upon one of them , having a hole in the middle thereof , of the like quantitie , and also a piece cut out of the same , so big as his neck , through which his head may be conveyed into the midst of the platter ; and then sitting or kneeling under the boord , let the head only remain upon the boord in the same . then to make the sight more dreadfull ) put a little brimstone into a chasing dish of coals , setting is before the head of the boie , who must gaspe two or three times , so as the smoke enter a little into his nosthrils and mouth ( which is not unwholsome ) and the head presently will appear stark dead ; if the boie set his countenance accordingly ; and if a little bloud be sprinkled on his face , the sight will be the stranger . this is commonly practiced with a boie instructed for that purpose , who being familiar and conversant with the company , may be known as well by his face , as by his apparell . in the other end of the table , where the like hole is made , another boie of the bignesse of the known boie must be placed , having upon him his usuall apparell ; he must lean or lie upon the board , and must put his head under the board through the said hole , so as his body shall seem to lie on the one end of the boord , and his head shal lie in a platter on the other end . there are other things which might be performed in this action , the more to astonish the beholders , which because they offer long descriptions , i omit ; as to put about his neck a little dough kneaded with bullocks bloud , which being cold will appear like dead flesh ; and being pricked with a sharp round hollow quill , will bleed , and seem very strange , &c. many rules are to be observed herein , as to have the table cloth so long and wide as it may almost touch the ground . not to suffer the company to stay too long in the place , &c. to thrust a dagger or bodkin into your guts very strangely , and to recover immediately . another miracle may be shewed touching counterfeit executions ; namele , that with a bodkin or a dagger you shall seem to kill your selfe , or at the least make an unrecoverable wound in your belly : as ( in truth ) not long since a juggler caused himself to be killed at a tavern in cheapside , from whence he presently went into pauls churchyard and dyed . which misfortune fell upon him through his owne folly , as being then drunken , and having forgotten his plate , which he should have had for his defence . the devise is this . you must prepare a paste boord , to be made according to the fashion of your belly and brest : the same must by a painter be coloured cunningly , not only like to your flesh , but with paps , navill , hair , &c. so as the same ( being handsomely trussed unto you ) may shew to be your naturall belly . then next to your true belly you may put a linnen cloth , and thereupon a double plate ( which the juggler that killed himself forgot , or willfully omitted ) over and upon the which you may place the false belly . provided alwaies , that betwixt the plate and the false belly you place a gut or bladder of bloud , which bloud must be of a calf or of a sheep ; but in no wise of an oxe or a cow , for that will be too thick . then thrust , or cause to be thrust into your brest a round bodkin , or the point of a dagger , so far as it may pearse through your gut or bladder : which being pulled ou again , the said bloud will spin or spirt out a good distance from you , especially if you strain your body to swell , and thrust therewith against the plate . you must ever remember to use ( with words , countenance and gesture ) such a grace ; as may give a grace to the action , and move admiration in the beholders . to draw a cord through your nose , mouth or hand , so sensible as is wonderfull to see . there is another juggling knack , which they call the bridle , being made of two elder sticks , through the hollownesse thereof is placed a cord , the same being put on the nose like a pair of tongs or pinsers ; and the cord , which goeth round about the same , being drawn to and fro , the beholders will think the cord to go through your nose very dangerously . the knots at the end of the cord , which doe stay the same from being drawne out of the stick , may not be put out at the very top ( for that must be stopped up ) but half an inch beneath each end : and so i say , when it is pulled , it will seem to passe through the nose ; and then may you take a knife , and seem to cut the cord asunder , and pull the bridle from your nose . the conclusion , wherein the reader is referred to certain patternes of instruments wherewith divers feats here specified are to be executed . herein i might wade infinitely , but i hope it sufficeth , that i have delivered unto you the principles , and also the principall feats belonging to this art of juggling , so as any man conceiving throughly hereof may not only do all these things , but also may devise other as strange , and vary every of these devises into other formes as he can best conceive . and so long as the power of almighty god is not transposed to the juggler , nor offence ministred by his uncomely speech and behaviour , but the action performed in pastime , to the delight of the beholders , so as alwaies the juggler confesse in the end that these are no supernatural actions , but devices of men , and nimble conveyances , let all such curious conceited , men as cannot afford their neighbours any comfort or commodity , but such as pleaseth their melancholick dispositions say what they list , for this will not only be found among indifferent actions , but such as greatly advance the power and glory of god , discovering their pride and falshood that 〈◊〉 upon them to work miracles , and to be the mighty power of god , as iannes and iambres and also simon magnus did . if any man doubt of these things , as whether they be not as strange to behold as i have reported , or think with bodin that these matters are performed by familiars or devils ; let him go into s. martins , and inquire for one iohn cautares ( a french man by birth , in conversation an honest man ) and he will shew as much and as strange actions as these , who getteth not his living hereby , but laboureth for the same with the sweat of his browes , and neverthelesse hath the best hand and conveyance ( i think ) of any man that liveth this day . neither do i speak ( as they say ) without book herein . for if time , place , and occasion serve , i can shew so much herein , that i am sure bodin , spinaeus , and vairus , would swear i were a witch , and had a familiar devill at commandement . but truly my study and travell herein hath only beene employed to the end i might prove them fooles , and finde out the fraud of them that make them fooles , as whereby they may become wiser , and god may have that which to him belongeth . and because the manner of these juggling conveyances are not easily conceived by discourse of words ; i have caused to be set down divers formes of instruments used in this art ; which may serve for patternes to them that would throughly see the secrets thereof , and make them for their own private practices , to trie the event of such devices , as in this tr●ct of legierdemain are shewed . where note , that you shall find every instrument that is most necessarily occupied in the working of these strange feats , to bear the just and true number of the page , where the use thereof is in ample words declared . now will i proceed with another cousening point of witchcraft , apt for the place , necessary for the time , and in mine opinion meet to be discovered , or at the least to be defaced among deceitful arts . and because many are abused hereby to their utter undoing , for that it hath had passage under the protection of learning , whereby they pretend to accomplish their works , it hath gone freely without general controlment through all ages , nations , and people . place this after . fol. the xiiii . book . of the art of alchimistry , of their words of art and devices to blear mens eyes , and to procure credit to their profession . chap. i. here i thought it not impertinent to say somewhat of the art or rather the craft of alchimistry , otherwise called multiplication ; which chaucer , of all other men , most lively deciphereth . in the bowels hereof doth both witchcraft and conjuration lie hidden , as whereby some cousen others , and some are cousened themselves . for by this mystery ( as it is said in the chanons mans prologue ) they take upon them to turn upside downe , all the earth between southwark and canterburie towne , and to pav̄e it all of silver and gold , &c. but ever they lack of their conclusion , and to much folk they doe illusion . for their stuffe slides away so fast , that it makes them beggers at the last , and by this craft they doe never win , but make their purse empty , and their wits thin . and because the practisers hereof would be thought wise , learned , ●●ing , and their crafts masters , they have devised words of art , sen●ces and epithers obscure , and confections so innumerable ( which are 〈◊〉 compounded of strange and rare simples ) as confound the capacity of them that are either set on work herein , or be brought to behold 〈◊〉 expect their conclusions . for what plain man would not beleeve , that they are learned and jolly fellowes , that have in such readinesse 〈◊〉 many mysticall termes of art : as ( for a taste ) their subliming , amal●●ming , englutting , imbibing , incorporating , cementing , retrination , terminations , mollifications , and indurations of bodies , matters 〈◊〉 and coagulat , ingots , tests , &c. or who is able to conceive ( by ●eason of the abrupt confusion , contrariety , and multitudes of drugs , ●●mples , and confections ) the operation and mystery of their stuffe and ●orkmanship . for these things and many more , are of necessity to 〈◊〉 prepared and used in the execution of this indeavour ; namely orpi●ent , sublimed mercury , iron squames , mercury crude , groundly large , 〈◊〉 armoniack , verdegrece , borace , holes , gall , arsenick , sal armoniack , brimstone , salt , paper , burnt bones , un●●aked lime , clay , saltpeter , 〈◊〉 triall , saltartre , alcalie , sal preparat , clay made with horse dung 〈◊〉 hair , oile of tartre , allum ; glasse , woort , yest , argoll , resagor , gleir o● an eye , powders , ashes , dung , pisse , &c. then have they waters consive and lincall , waters of albification , and water , rubifying , &c. also oiles , ablusion , and metals fusible . also their lamps , their urinals 〈◊〉 censories , sublimatories , alembecks , viols , croslets , cucurbin , still●●tories , and their furnace of calcination : also their soft and subtle 〈◊〉 some of wood , some of coale , composed specially of beech , &c. and because they will not seem to want any point of cousenage to astonish the simple , or to move admiration to their enterprises , they have ( ● they affirme ) four spirits to work withall , whereof the first is orpimen ; the second , quicksilver ; the third , sal armoniack ; the fourth , brimstone . then have they seven celestiall bodies ; namely , sol , luna , mars , mercurie , saturne , iupiter , and venus ; to whom they apply seven terrestrial bodies ; to wit , gold , silver , iron , quicksilver , lead , tinno , and copper attributing unto these the operation of the other ; specially if the terrestriall bodies be qualified , tempered , and wrought in the house 〈◊〉 day according to the feats of the celestiall bodies : with more life unity . chap. ii. the alchymisters drift , the chanons yeomans tale , of alchymicall stones and waters . now you must understand that the end and drift of all their work , to attain unto the composition of the philosophers stone , called 〈◊〉 and to the stone called titanus ; and to magnatia , which is a 〈◊〉 made of the four elements , which ( they say ) the philosophers 〈◊〉 sworne neither to discover , nor to write of . and by these they m●● quicksilver , and make it malleable , and to hold touch : hereby also to convert any other , metall ( but specially copper ) into gold . this ● ence ( forsooth ) is the secret of secrets ; even as solomons conjure is said among the conjurors to be so likewise , and thus , when the chance to meet with young men , or simple people , they boast 〈◊〉 brag , and say with simon magus , that they can work miracles , 〈◊〉 bring mighty things to passe . in which respect chaucer truly hereof 〈◊〉 each man is as wise as solomon , when they are together everichone : but he that seemes wisest , is most fool in preef , and he that is truest , is a very cheef . they seem friendly to them that know nought , but they are fiendly both in word and thought , yet many men ride and seek their acquaintance , not knowing of their false governance . he also saith , and experience verifieth his assertion , that they look ill favoaredly , and are alwayes beggerly attired : his words are these : these fellowes look ill favouredly , and are alwaies tired beggerly , so as by smelling and thred bare aray . these folk are known and discerned alway . but so long as they have a street to wrap them in by night , or a rag to hang about them in the day light , they will it spend in this craft , they cannot stint till nothing be laft . here one may learn if he have ought , to multiply and bring his good to nought . but if a man ask them privily , why they are clothed so unthriftily , they will round him in the eare and say . if they espied were , men would them slay , and all because of this noble science : loe thus these folk betraien innocence . the tale of the chanons yeoman published by chaucer , doth make ( by way of example ) a perfect demonstration of the art of alchymistry or multiplication the effect whereof is this . a chanon being an alchymister or cousener , espied a covetous priest , whose purse he knew to be well lined , whom he assaulted with flattery and subtill speech , two principall points belonging to this art . at the length he borrowed money of the priest , which is the third part of the art , without which the professors can doe no good , nor indure in good estate . then he at his day repayed the money , which is the most difficult point in this art , and a rare experiment . finally , to requite the priests courtesie , he promised into him such instructions , as whereby with expedition he should become infinitely rich , and all through this art of multiplication . and this is the most common point in this science ; for herein they must be skilfull before they can be famous , or attain to any credit . the priest disliked not his proffer ; specially because it tended to his profit , and embraced his courtesie . then the chanon willed him forthwith to send for three ounces of quicksilver , which he said he would transubstantiate ( by his art ) into perfect silver . the priest thought that a man of his profession could not dissemble , and therefore with great joy and hope accomplished his request . and now ( forsoeth ) goeth this jolly alchymist about his businesse and work of multiplication , and causeth the priest to make a fire of coales , in the bottome whereof he placeth a croslet ; and pretending only to help the priest to lay the coals handsomely , he foisteth into the middle ward of lane of coals , a beechen coal , within the which was conveyed an ingot of perfect silver ; which ( when the coal was consumed ) slipt down into the croslet , that was ( i say ) directly under it . the priest perceived not the fraud , but received the ingot of silver , and was not a little joyfull to see such certain successe proceed from his owne handy 〈◊〉 wherein could be no fraud ( as he surely conceived ) and therefore ●oy willingly gave the chanon forty pounds for the receipt of this experiment , who for that sum of money taught him a lesson in alchymistry , but he never returned to hear repetitions , or to see how he profited . chap. iii. of a yeoman of the countrey cousened by an alchymist . i could cite many alchymisticall cousenages wrought by doctor ●●●cot , feates , and such other ; but i will passe them over , and only repeat three experiments of that art ; the one practiced upon an honest yeoman in the country of kent , the other upon a mighty prince , the child upon a covetous priest . and first touching the yeoman , he was o●●●aken and used in manner and forme following , by a notable cousening varlet , who professed alchymistry , juggling , witchcraft , and conjuration : and by means of his companions and confederates discussed the simplicity and ability of the said yeoman , and found out his estate and humour to be convenient in this purpose ; and finally came a wooing ( as they say ) to his daughter , to whom he made love cunningly in words , though his purpose tended to another matter . and among other illusions and tales concerning his owne commendation , for wealth , parents inheritance , alliance , activity , learning , pregnancy , and cunning , he boasted of his knowledge and experience in alchymistry , making the simple man beleeve that he could multiply , and of one angell make two or three . which seemed strange to the poor man , insomuch as he because willing enough to see that conclusion : whereby the alchymister had more hope and comfort to attain his desire , than if his daughter had yeelded to have married him . to be short , he in the presence of the said yeoman , did include within a little ball of virgine wax , a couple of angels ; and after certain ceremonies and conjuring words he seemed to deliver the same unto him : but in truth ( through legierdemain ) he conveyed into the yeomans hand another ball of the same scantling , wherein were inclosed many more angels than were in the ball which he thought he had received . now ( forsooth ) the alchymister ●ad him lay up the same ball of wax , and also use certain ceremonies ( which i thought good here to omit . ) and after certain dayes , hours , and minutes , they returned together , according to the appointment , and found great gaines by the multiplication of the angels . insomuch as he , being a plain man , was hereby perswaded , that he should not only have a rare and notable good sonne in law ; but a companion that might help to adde unto his wealth much treasure , and to his estate great fortune and felicity . and to increase this opinion in him , as also to win his further favour ; but especially to bring his cunnnig alchymistry , or rather his lewd purpose to passe ; he told him that it were folly to multiply a pound of gold , when as easily they might multiply a million : and therefore counselled him to produce all the money he had , or could borrow of his neighbours and friends ; and did put him out of doubt , that he would multiply the same , and redouble it exceedingly , even as he saw by experience how he dealt with the small summe before his face . this yeoman in hope , of gains and preferment , &c. consented to this sweet motion ; and brought out and laid before his feet , not the one halfe of his goods , but all that he had , or could make or borrow any manner of way . then this juggling alchymister , having obtained his purpose , folded the same in a ball , in quantity farre bigger then the other , and conveying the same into his bosome or pocket , delivered another ball ( as before ) of the like quantity unto the yeoman , to be reserved and safely kept in his chest ; whereof ( because the matter was of importance ) either of them must have a key , and a severall lock , that no interruption might be made to the ceremony , nor abuse by either of them ; in defranding each other . now ( forsooth ) these circumstances and ceremonies being ended , and the alchymisters purpose thereby performed ; he told the yeoman that ( untill a certain day and hour limited to returne ) either of them might imploy themselves about their businesse and necessary affairs ; the yeoman to the plough , and he to the city of london , and in the mean time the gold should multiply , &c. but the alchymister ( belike ) having other matters of more importance came not just at the hour appointed , nor yet at the day , nor within the year : so as , although it were somewhat against the yeomans conscience to violate his promise , or break the league ; yet partly by the longing he had to see , and partly the desire he had to enjoy the fruit of that excellent experiment , having ( for his owne security ) and the others satisfaction , some testimony at the opening thereof , to witnesse his sincere dealing , he brake up the coffer , and loe he soon espied the ball of waxe , which he himselfe had laid up there with his owne hand . so as he thought ( if the hardest should fall ) he should find his principall : and why not as good increase hereof now , as of the other before ? but alas ! when the waxe was broken , and the metall discovered , the gold was much based , and became perfect lead . now who so list to utter his folly , let him come forth and learn to multiply ; and every man that hath ought in his cofer , let him appear , and waxe a philosopher , in learning of his elvish nice lore , all is in vain , and pardee much more is to learn a lewd man ( his sutreltee , ) fie , speak not thereof it woll not bee : for he that hath learning , and he that hath none , conclude alike in multiplicatione , chap. iv. a certain king abused by an alchymist , and of the kings souls a pretty jest . the second example is of another alchymist that came to a certain king , promising to work by his art many great things , as well in compounding and transubstantiating of metals , as in executing of other exploites of no lesse admiration . but before he began , he found the means to receive by vertue of the kings warrant , a great sum of money in prest , assuring the king and his councell , that he would shortly returne , and accomplish his promise , &c. soone after , the kings foole among other jests , fell into a discourse and discovery of fooles , and handled that common place so pleasantly , that the king began to take delight therein , and to like his merry vein . whereupon he would needs have the foole deliver unto him a schedull or scroll , containing the names of all the most excellent fools in the land . so he caused the kings name to be first set downe , and next him all the names of his privy councell . the king seeing him so sawcy and malepert , meant to have had him punished : but some of his councell , knowing him to be a fellow pleasantly conceipted , besought his majesty rather to demand of him a reason of his libell , &c. than to proceed in extremity against him . then the foole being asked why he so sawcily accused the king and his councell of principall folly , answered ; because he saw one foolish knave beguile them all , and to cousen them of so great a masse of money , and finally to be gone out of their reach . why ( saith one of the councell ) he may returne and performe his promise , &c. then ( quoth the foole ) i can help all the matter easily . how ( said the king ) canst thou doe that ? marry sir ( said he ) then i will blot out your name and put in his , as the most foole in the world . many other practices of the like nature might be hereunto annexed , for the detection of the knavery and deceipts whereupon this art dependeth , whereby the reader may be more delighted in reading , than the practisers benefited in simply using the same . for it is an art consisting wholly of subtlety and deceipt , whereby the ignorant and plain minded man through this too much credulity is circumvented , and the humour of the other slye cousener satisfied . chap. v. a notable story written by erasmus of two alchymists , also of longation and curtation . the third example is reported by erasmus , whose excellent learning and wit is ●ad to this day in admiration . he in a certain dialogue intituled alchymistica doth finely bewray the knavery of this crafty art ; wherein he proposeth one balbine , a very wise , learned , and devout priest , howbeit such a one as was bewitched , and mad upon the art of alchymistry . which thing another cousening priest perceived , and dealt with him in manner and forme following . m. doctor balbine ( said he ) i being a stranger unto you may seem very saucy to trouble your worship with my bold suit , who alwayes are busied in great and divine studies . to whom balbine , being a man of few words , gave a nodde : which was more then he used to every man. but the priest knowing his humour , said ; i am sure sir , if you knew my suit , you would pardon my importunity . i pray thee good sir iohn ( said balbine ) shew my thy minde , and be brief . that shall i doe sir ( said he ) with a good will , you know m. doctor , through your skill in philosophy , that every mans destiny it not alike ; and i for my part am at this point , that i cannot tell whether i may be counted happy or infortunnate . for when i weigh mine owne case , or rather my state , in part i seem fortunate , and in part miserable . but balbine being a man of some surlinesse , alwaies willed him to draw his matter to a more compendious forme : which thing the priest said he would doe , and could the better performe , because balbine himselfe was so learned and expert in the very matter he had to repeat , and thus he began . i have had , even from my childhood , a great felicity in the art of alchymistry , which is the very marrow of all philosophy . balbine at the naming of the word alchymistry , inclined and yeelded himselfe more attentively to hearken unto him : marry it was only in gesture of body ; for he was spare of speech , and yet he bad him proceed with his tale . then said the priest , wretch that i am , it was not my luck to light on the best way : for you m. balbine know ( being so universally learned ) that in this art there are two wayes , the one called longation , the other curtation ; and it was miue ill hap to fall upon longation . when balbine asked him the difference of those two wayes ; oh sir said the priest , you might coun● me impudent to take upon me to tell you , that of all other are best learned in this art , to whom i come , most humbly to beseech you to teach me that lucky way of curtation . the cunninger you are , the more easily you may teach it me : and therefore hide not the gift that god hath given you , from your brother , who may perish for want of his desire in this behalf ; and doubtlesse jesus christ will inrich you with greater blessings and endowments . balbine being abashed partly with his importunity , and partly with the strange circumstance , told him that ( in truth ) he neither knew what longation or curtation meant ; and therefore required him to expound the nature of these words . well ( quoth the priest ) since it is your pleasure , i will doe it , though i shall thereby take upon me to teach him that is indeed much cunninger than my selfe . and thus he began : oh sir , they that have spent all the dayes of their life in this divine faculty , doe turne one nature and form : into another , two wayes , the one is very brief , but somewhat dangerous ; the other much longer , marry very safe , sure , and commodious . howbeit , i think my selfe most unhappy that have spent my time and travel in that way which utterly misliketh me , and never could get any one to shew me the other that i so earnestly desire . and now i come to your worship , whom i know to be wholly learned and expert herein , hoping that you will ( for charities sake ) comfort your brother , whose felicity and well doing now resteth only in your hands ; and therefore i beseech you relieve me with your counsell . by these and such other words when this cousening varlot had avoided suspition of guile , and assured balbine that he was perfect and cunning in the other way : balbine his fingers itched , and his heart tickled ; so as he could hold no longer , but burst out with these words : let this curtation goe to the devill , whose name i did never so much as once hear of before , and therefore doe much lesse understand it . but tell me in good faith , doe you exactly understand longation ? yea said the priest , doubt you not hereof : but i have no fansie to that way , it is so tedious . why ( quoth balbine ) what time is required in the accomplishment of this work by way of longation ? too too much said the alchymister , even almost a whole year : but this is the best , the surest and safest way , though it be for so many moneths prolonged , before it yeeld advantange for cost and charges expended thereabouts . set your heart at rest ( said balbine ) it is no matter , though it were two years , so as you be well assured to bring it then to passe . finally , it was there and then concluded , that presently the priest should goe in hand with the work , and the other should bear the charge , the gains to be indifferently divided betwixt them both , and the work to be done privily in balbine's house . and after the mutuall oath was taken for silence , which is usuall and requisite alwaies in the beginning of this mysterie ; balbine delivered money to the alchymister for bellowes glasses , coales , &c. which should serve for the erection and furniture of the forge . which money the alchymister had no sooner fingered , but he ran merrily to the dice , to the alebouse , and to the stewes , and who there so lusty as cousening sir iohn : who indeed this way made a kinde of alchymisticall transformation of money . now balbine urged him to go about his businesse , but the other told him , that if the matter were once begun , it were halfe ended : for therein consisted the greatest difficulty . well , at length he began to furnish the furnace , but now forsoeth ● new supply of gold must be made , as the seed and spawn of that which must be ingendred and grow out of this work of alchymistry . for even as a fish is not caught without a bait , no more is gold multiplied without some parcels of gold : and therefore gold must be the foundation and groundwork of that art , or else all the fat is in the fire . but all this while balbine was occupied in calculating , and musing upon his accompt ; casting by arithmetick , how that if one ownce yeelded fifteen , then how much gaines two thousand ownces might yeeld : for so much he determined to employ that way . when the alchymist had also consumed this mony , shewing great travell a moneth or twain , in placing the bellowes , the coales , and such other stuffe , and no whit of profit proceeding or comming thereof . balbine demanded how the world went , our alchymist was as a man amazed . howbeit he said at length ; forsooth even as such matters of importance commonly doe goe forward , whereunto there is alwaies very difficult accesse . there was ( saith he ) a fault ( which i have now found out ) in the choyce of the coales , which were of oake , and should have been of beech . one hundreth duckets were spent that way , so as the dicing house and the stewes were partakers of balbines charges . but after a new supply of money , better coales were provided , and matters more circumspectly handled . howbeit , when the forge had travelled long , and brought forth nothing , there was was another excuse found out ; to wit that the glasses were not tempered as they ought to have been . but the more money was disbursed hereabouts , the worse willing was balbine to give over , according to the dicers vein , whom fruitlesse hope bringeth into a fooles paradise . the alchymist , to cast a good colour upon his knavery , took on like a man moonsick , and protested with great words full of forgery and lies , that he never had such luck before . but having found the errour , he would be sure enough never hereafter to fall into the like oversight , and that hence forward all should be safe and sure , and throughly recompenced in the end , with large increase . hereupon the workhouse is now the third time repaired , and a new supply yet once againe put into the alchymists hand ; so as the glasses were changed . and now at length the alchymist uttered annother point of his art and cunning to balbine ; to wit , that those matters would proceed much better , if he sent our lady a few french crownes in reward ; for the art being holy , the matter cannot prosperously proceed , without the favour of the saints . which counsell exceedingly pleased balbine , who was so devout and religious , that no ●ay escaped him but he said our lady mattens . now our alchymister having received the offering of money , goeth on his holy pilgrimage , even to the next village , and there consumeth it very penny , among bawds and knawes : and at his returne , he told balbine that he had great hope of good luck in his business ; the holy virgin have such favourable countenance , and such attentive ear unto his prayers and vowes . but after this , when there had been great travell bestowed , and not a dram of gold yeelded nor levied from the forge ; balbine began to expostulate , and reason somewhat roundly with the cousening fellow ; who still said he never had such filthy luck in all his life before , and could not devise by what means it came to passe , that things sent so overthwartly . but after much debating betwixt them upon the matter , at length it came into balbine's head to aske him if he had not ●reslowed to hear masse , or to say his hours : which if he had done , ●othing could prosper under his hand . without doubt ( said the cousener ) you have hit the nail of the head . wretch that i am ! i remember once or twice being at a long feast , i omitted to say mine ave mary after dinner . so so ( said balbine ) no marvell then that a matter of such importance hath had so ill successe . the alchymister promised to do penance ; to hear twelve masses for two that he had foreslowed ; and for every 〈◊〉 overslipped , to render and repeat twelve to our lady . soone after this , when all our alchymisters money was spent , and also his shifts failed how to come by any more , he came home with this advice , as a man wonderfully fraied and amazed , piteously crying and lamenting his misfortune . whereat balbine being astonished , desired to know the cause of his complaint . oh ( said the alchymister ) the coutiers have spied our enterprise ; so as i for my part look for nothing ●● present imprisonment . whereat balbine was abashed , because it was ●● fellony to goe about that matter , without speciall licence . but ( quoth the alchymister ) i fear not to be put to death , i would it would fall our ●● marry i fear lest i should be shut up in some castle or tower , and then shall be forced to tug about this work and broile in this businesse all the daies of my life . now the matter-being brought to consultation , balbine , because ●● was cunning in the art of rhetorick , and not altogether ignorant in la● beat his braines in devising how the accusation might be answered , and the danger avoided . alas ( said the alchymister ) you trouble your s●● all in vain , for you see the crime is not to be denyed , it is so general bruited in court : neither can the fact be defended , because of the manifest law published against it . to be short , when many waies were der●● and diverse excuses alledged by balbine , and no sure ground to 〈◊〉 on for their security ; at length the alchymister having present want 〈◊〉 need of money , framed his speech in this sort ; sir , said he to balbine , use slow counsell , and yet the matter requireth hast . for i think they are comming for me yet this time to hale me away to prison ; and i 〈◊〉 no remedy : but to die valiantly in the cause . in good faith ( said balbine ) i know not what to say to the matter . no more doe i , said the alchymister , but that i see these courtiers are hungry for money , and so 〈◊〉 the readier to be corrupted and framed to silence . and though it be a 〈◊〉 matter to give those rakehels till they be satisfied , yet i see no better 〈◊〉 sell or advice at this time . no more could balbine , who gave him that ducats of gold to stop their mouthes , who in an honest cause would ●●ther have given so many teeth out of his head , then one of those point out of his pouch . this coin had the alchymister , who for all his pretenses and gay gloses was in no danger , other than for lack of money ● leese his leman or concubine , whose acquaintance he would not gi●ver , nor forbear her company , for all the goods that he was able to ●● were it by never so much indirect dealing and unlawfull means . well , yet now once againe doth balbine newly furnish the forge , a 〈◊〉 being made before to our lady to blesse the enterprise , and all these being provided and made ready according to the alchymisters own 〈◊〉 king , and all necessaries largely ministred after his owne liking ; a wh●● year being likewise now consumed about this bootlesse business , and anything brought to passe ; there fell out a strange chance , and that by the means ensuing , as you shall hear . our alchimister forsooth used a little extraordinary lewd compared with a courtiers wife , while he was from home , who suspecting 〈◊〉 matter , came to the door unlooked for , and called to come in , threatened them that he would break open the doores upon them : some present advice ( you see ) was now requisite , and there was none other to be 〈◊〉 such as the opportunity offered ; to wit , to leap out at a back window ; which he did , not without great hazard , and some hurt . but this was soon blazed abroad , so as it came to balbines ear , who shewed in countenance that he had heard hereof , though he said nothing . but the alchymister knew him to be devout , and somewhat superstitious ; and such men are easie to be intreated to forgive , how great soever the fault be , and devised to open the matter in manner and forme following . o lord ( saith he before balbine ) how infortunately goeth our businesse forward ! i marvell what should be the cause . whereat balbine , being one otherwise that seemed to have vowed silence , took occasion to speak , saying ; it is not hard to know the impediment and stop hereof : for it is sinne that hindereth this matter ; which is not to be dealt in but with pure hands . whereat the alchymister fell upon hisknees , beating his brest , and lamentably cryed , saying ; oh master balbine , you say most truly , it is sinne that hath done us all this displeasure , not your sinne sir , but mine owne , good master balbine . neither will i be ashamed to discover my filthinesse unto you , as unto a must holy and ghostly father . the infirmity of the flesh had overcome me , and the devill had caught me in his snare . oh wretch that i am ! of a priest i am become an adulterer . howbeit , the money that erst while was sent to our lady , was not utterly lost ; for if she had not been , i had certainly been slain . for the good man of the house brake open the door , and the window was lesse than i could get out thereat . and in that extremity of danger it came into my minde to fall down prostrate to the virgine ; beseeching her ( if our gift were acceptable in her sight ) that she would , in consideration thereof , assist me with her help . and to be short , i ran to the window , and found it big enough to leap out at . which thing balbine did not only beleeve to be true , but in respect thereof forgave him , religiously admonishing him to shew himself thankfull to that pitiful and blessed lady . now once again more is made a new supply of money , and mutuall promise made to handle this divine matter hence forward purely and holily . to be short , after a great number of such parts played by the alchymister ; one of balbine's acquaintance espied him , that knew him from his childehood to be but a cousening merchant ; and told balbine what he was , & that he would handle him in the end , even as he had used many others ; for a knave he ever was , and so he would prove . but what did balbine , ●hink you ? did he complain of this counterfeit , or cause him to be punished ? no , but he gave him money in his purse , and sent him away ; desiring him , of all courtesie , not to bla● abroad how he had cousened him . and as for the knave alchymister , he need not care who knew it , or what came of it ; for he had nothing in goods or fame to be lost . and as for his cunning in alchymistry , he had as much as an asse . by this discourse erasmus would give us to note , that under the golden name of alchymistry there lyeth lurking no small calamitie ; wherein there be such severall shifts and suits of rare subtleties and deceipts , as that not only wealthy men are thereby many times impoverished , and that with the sweet allurement of this art , through their owne covetousnesse ; as also by the flattering baits of hoped gain : but even wise and learned men hereby are shamefully overshot , partly for want of due experience in the wiles and subtleties of the world , and partly through the softnesse and pliablenesse of their good nature , which cousening knaves doe commonly abuse to their owne lust and commodity , and to the others utter undoing . chap. vi. the opinion of diverse learned men touching the folly of alchymistry . albert in his book of minerals reporteth , that avicenna treating of alchymistry , saith ; let the dealers in alchymistry understand , that the very nature and kinde of things cannot be changed , but rather made by art to resemble the same in shew and likenesse ; so that they are not the very things indeed , but seem so to be in appearance ; as castles and towers do seem to be built in the clouds , whereas the representations there shewed , are nothing else but the resemblance of certain objects below , caused in some bright and clear cloud , when the aire is void of thicknesse and grossnesse . a sufficient proofe hereof may be the looking glasse . and we see ( saith he ) that yellow or orrenge colour laid upon red , seemeth to be gold . francis petrarch treating of the same matter in forme of a dialogue , introduceth a disciple of his , who fansied the foresaid fond profession and practice , saying ; i hope for prosperous successe in alchymistry . petrach answereth him ; it is a wonder from whence that hope should spring , sith the fruit thereof did never yet fall to thy lot , nor yet at any time chance to any other ; as the report commonly goeth , that many rich men , by this vanity and madnesse have been brought to beggery , whiles they have wearied themselves therewith , weakned their bodies , and wasted their wealth in trying the means to make gold ingender gold . i hope for gold according to the workmans promise , saith the disciple . he that hath promised the gold , will run away with thy gold , and thou never the wiser , saith petrarch . he promiseth me great good , saith the disciple . he will first serve his own turn , and relieve his private poverty , saith petrarch ; for alchymisters are a beggerly kind of people , who though they confesse themselves bare and needy , yet will they make others rich and wealthy ; as though others poverty did more molest and pity them then their owne . these be the words of petrarch , a man of great learning and no lesse experience ; who as in his time he saw the fraudulent fetches of this compassing craft ; so hath there been no age , since the same hath been broached , wherein fome few wise men have not smelt out the evill meaning of these shifting merchants , and bewrayed them to the world . an ancient writer of a religious order , who lived above a thousand years since , discovering the diversities of thefts , after a long enumeration , in alchymisters , whom he calleth falsificantes metallorum & mineralium , witches and counterfeiters of metals and minerals ; and setteth them as deep in the degree of theeves , as any of the rest , whose injurious dealings are brought to open arreignment . it is demanded ( saith he ) why the art of alchymistry doth never prove that in effect , which it pretendeth in precept and promise . the answer is ready ; that if by art gold might be made , then were it behoovefull to know the manner and proceeding of nature in generation ; sith art is said to imitate and counterfeit nature . againe , it is because of the lamenesse and unperfectness of phylosophy , specially concerning minerals no such manner of proceeding being set down by consent and agreement of philosophers in writing , touching the true and undoubted effect of the same . whereupon one supposeth that gold is made of one kind of stuffe this way , others of another kind of stuffe that way . and therefore it is a chance if any attaine to the artificiall applying of the actives and passives of gold and silver . moreover , it is certain , that quicksilver and sulphur are the materials ( as they terme them ) of metals , and the agent is heat , which directeth ; howbeit it is very hard to know the due proportion of the mixture of the materials ; which proportion the generation of gold doth require . and admit that by chance they attaine to such proportion ; yet can they not readily resume or doe it again in another work , because of the hidden diversities of materials , and the uncertainty of applying the actives and passives . the same ancient author concluding against this vain art , saith , that of all christian lawmakers it is forbidden , and in no case tolerable in any commonwealth ; first because it presumeth to forge idols for covetousnesse , which are gold and silver ; whereupon saith the apostle , covetousnesse is idolworship ; secondly , for that ( as aristotle saith ) coin should be skant and rare , that it might be dear ; but the same would waxe vile , and of small estimation , if by the art of alchymistry gold and silver might be multiplied ; thirdly , because ( as experience proveth ) wise men are thereby bewitched , couseners increased , princes abused , the rich impoverished , the poor beggered , the multitude made fooles , and yet the craft and craftmasters ( oh madnesse ! ) credited . thus farre he . whereby in few words he discountenanceth that profession , not by the imaginations of his owne brain , but by manifold circumstances of manifest proof . touching the which practice i think enough hath been spoken , and more a great deal than needed ; sith so plain and demonstrable a matter requireth the lesse travell in confutation . chap. vii . that vain and deceitfull hope is a great cause why men are seduced by this alluring art , and that their labours therein are bootlesse , &c. hitherto somewhat at large i have detected the knavery of the art alchymisticall , partly by reasons , and partly by examples : so that the thing it selfe may no lesse appear to the judiciall eye of the considerers , than the bones and sinewes of a body anatomized , to the corporall eye of the beholders . now it shall not be amisse nor impertinent , to treat somewhat of the nature of that vain and fruitlesse hope , which induceth and draweth men forward as it were with chords , not only to the admiration , but also to the approbation of the same : in such sort that some are compelled rufully to sing ( as one in old time did , whether in token of good or ill luck , i do not now well remember ) spes ● fortuna valete ; hope and good hap adieu . no marvell then though alchymistry allure men so sweetly , and intangle them in snares of folly ; sith the baits which it useth is the hope of gold , the hunger whereof is by the poet termed sacra , which some doe english , holy ; not understanding that it is rather to be interpreted , * cursed or detestable , by the figure acy●on , when a word of an unproper signification is cast in a clause as it were a cloud : or by the figure antiphrasis , when a word importeth a contrary meaning to that which it commonly hath . for what reason can there be , that the hunger of gold should be counted holy , the same having ( as depending upon it ) so many milions of mischiefs and miseries : as treasons , thefts , adulteries , manslaughters , trucebreakings , perjuries , cousenages , and a great troope of other enormities , which were here too long to rehearse . and if the nature of every action be determinable by the end thereof , then cannot this hunger be holy , but rather accursed , which pulleth after it as it were with iron chains such a band of outrages and enormities , as of all their labour , charge , care , and cost , &c. they have nothing else left them in lien of lucre , but only some few burned bricks of a ruinous furnace , a peck or two of ashes , and such light stuffe , which they are forced peradventure in fine to sell when beggery hath arrested and laid his mace on their shoulders . as for all their gold , it is resolved in primam materiam , or rather in levem quendam fumulum , into a light smoke or fumigation of vapors , than the which nothing is more light , nothing lesse substantiall , spirits only excepted , out of whose nature and number these are not to be exempted . chap. viii . a continuation of the former matter , with a conclusion of the same . that which i have declared before , by reasons , examples , and authorities , i will now prosecute and conclude by one other example ; to the end that we , as others in former ages , may judge of vain hope accordingly , and be no lesse circumspect to avoid the inconveniences thereof , than vlysses was warie to escape the incantations of circes that old transforming witch . which example of mine is drawne from lewes the french king , the eleventh of that name , who being on a time at burgundie , fell acquainted by occasion of hunting with one conon , a clownish but yet an honest and hearty good fellow . for princes and great men delight much in such plain clubhutchens . the king oftentimes , by means of his game , used the countrymans house for his refreshing ; and as noble men sometimes take pleasure in homely and course things , so the king did not refuse to eat turnips and rape roots in conons cotage . shortly after king lewes being at his palace , void of troubles and disquietnesse , conons wife will'd him to repair to the court , to shew himse●f to the king , to put him in minde of the old entertainment which he had at his house , and to present him with some of the fairest and choisew rape roots that she had in store . conon seemed loth , alledging that he should but lose his labour : for princes ( saith he ) have other matters in hand , than to intend to think of such trifling courtesies . but conons wife overcame him , and perswaded him in the end , choosing a certaine number of the best and goodliest rape roots that she had : which when she had given her husband to carry to the court , he set forward on his journey a good trudging pace . but conon being tempted by the way , partly with the desire of eating , and partly with the toothsomenesse of the meat which he bare , that by little and little he devoured up all the roots saving one , which was a very fair and a goodly great one indeed . now when conon was come to the court , it was his luck to stand in such a place , as the king passing by , and spying the man , did well remember him , and commanded that he should be brought in . conon v●ry cheerily followed his guide hard at the heeles , and no sooner saw the king , but bluntly comming to him , reached out his hand , and presented the gift to his majesty . the king received it with more cheerfulnesse than it was offered , and bad one of those that stood next him , to take it , and lay it up among those things which he esteemed most , and had in greatest accompt . then he bad canon to dine with him , and after dinner gave the countryman great thanks for his rape root ; who made no bones of the matter , but boldly made challenge and claim to the kings promised courtesie . whereupon the king commanded , that a thousand crownes should be given him in recompense for his root . the report of this bountifulnesse was spread in short space over all the kings houshold : in so much as one of his courtiers , in hope of the like or a larger reward gave the king a very proper gennet . whose drift the king perceiving , and judging that his former liberality to the clowne , provoked the courtier to this covetous attempt , took the gennet very thankfully : and calling some of his noblemen about him , began to consult with them , what mends he might make his servant for his horse . whiles this was a doing , the courtier conceived passing good hope of some princely largesse , calculating and casting his cards in this manner ; if his majesty rewarded a silly clown so bountifully for a simple rape root , what will he do to a jolly courtier for a gallant gennet ? whiles the king was debating the matter , and one said this , another that , and the courtier travelled all the while in vain hope , at last saith the king , even upon the sudden ; i have now bethought me what to bestow upon him : and calling one of his nobles to him , whispered him in the eare , and willed him to fetch a thing , which he should finde in his chamber wrapped up in silk . the root is brought wrapped in silk , which the king with his owne hands gave to the courtier , using these words therewithall , that he sped well , insomuch as it was his good hap to have for his horse a jewell that cost him a thousand crownes . the courtier was a glad man , and at his departing longed to be looking what it was , and his heart danced for joy . in due time therefore he unwrapped the silk ( a sort of his fellow courtiers flocking about him to testifie his good luck ) and having unfolded it , he found therein a dry and withered rape root . which spectacle though it set the standers about in a loud laughter , yet it quailed the courtiers courage , and cast him into a shrewd fit of pensivenesse . thus was the confidence of this courtier turned to vanity , who upon hope of good speed was willing to part from his horse for had i wist . this story doth teach us into what folly and madnesse vain hope may drive undiscreet and unexpert men . and therefore no marvell though alchymisters dream and dote after double advantage , faring like aesops dog , who greedily coveting to catch and snatch at the shadow of the flesh which he carried in his mouth over the water , lost both the one and the other : as they doe their increase and their principall . but to break off abruptly from this matter , and to leave these hypocrites ( for why may they not be so named , who as homer , speaking in detestation of such rakehels , saith very divinely and truly ; odi etenim ceu claustra erebi , quicunque loquuntur ore aliud , tacitoque aliud sub pectore claudunt : i hate even even as the gates of hell , those that one thing with tongue do tell , and notwithstanding closely keep another thing in heart full deep ) to leave these hypocrites ( i say ) in the dregs of their dishonesty , i will conclude against them peremptorily , that they , with the rable above rehearsed , and the rout hereafter to be mentioned , are rank couseners , and consuming cankers to the common wealth , and therefore to be rejected and excommunicated from the fellowship of all honest men . for now their art , which turneth all kind of metals that they can come by into mist and smoak , is no lesse apparent to the world , than the clear sunny rayes at noon sted ; in so much that i may say with the poet . hos populus videt , multumque torosa juventus ingeminat tremulos naso crispante cachinnos : all people laugh them now to scorne , each strong and lusty bloud redoubleth quavering laughters loud with wrinkled nose a good . so that , if any be so addicted unto the vanity of the art alchymisticall as every foole will have his fancy ) and that ( beside so many experimented examples of divers , whose wealth hath vanished like a vapor , whiles they have beene over rash in the practise hereof ) this discourse will not move to desist from such extreame dotage , i say to him or them and that aptlie , — dicitque facitque quod ipse non sani esse hominis non juret orestes : he saith and doth that every thing , which mad orestes might with oath averre became a man bereft of reason right . the xv . booke . the exposition of iidoni , and where it is found , whereby the whole art of conjuration is deciphered . chap. i. this word iidoni is derived of iada , which properly signifieth to know : it is sometimes translated , divinus , which is a diviner or soothsaier , as in deut. . levit. . sometimes ariolus , which is one that also taketh upon him to foretell things to come , and is found levit. . kings . esai . . to be short , the opinion of them that are most skilfull in the tongues , is , that it comprehendeth all them , which take upon them to know all things past and to come and to give answers accordingly . it alwayes followeth the word ob , and in the scriptures is not named severally from it , and differeth little from the same in sense , and doe both concerne oracles uttered by spirits , possessed people , or couseners . what will not couseners or witches take upon them to doe ? wherein will they professe ignorance ? aske them any question , they will undertake to resolve you , even of that which none but god knoweth . and to bring their purposes the better to passe , as also to winne further credit unto the counterfeit art which they professe , they procure confederates , whereby they work wonders . and when they have either learning , eloquence , or nimblenesse of hands to accompany their confederacy , or rather knaverie , then ( forsooth ) they passe the degree of witches , and intitle themselves to the name of conjurors . and these deale with no inferiour causes : these fetch divels out of hell , and angels out of heaven ; these raise up what bodies they lift , though they were dead , buried , and rotten long before ; and fetch soules out of heaven or hell with much more expedition than the pope bringeth them out of purgatory . these i say ( among the simple , and where they feare no law nor accusation ) take upon them also the raising of tempests , and earthquakes , and to doe as much as god himselfe can doe . these are no small fooles , they go not to work with a baggage tode , or a cat , as witches doe ; but with a kind of majesty , and with authority they call up by name , and have at their commandement seventy and nine principall and princely divels , who have under them as their ministers , a great multitude of legions of petty divels ; as for example . chap. ii. an inventarie of the names , shapes , powers , governement , and effects of divels and spirits , of their severall segniories and degrees : a strange discourse worth the reading . their first and principall king ( which is of the power of the east ) is called baell ; who when he is conjured up , appeareth with three heads ; the first , like a tode ; the second like a man ; the third like a ca● . he speaketh with a hoarse voice , he maketh a man go invisible , he hath under his obedience and rule sixty and six legions of divels . the first duke under the power of the east , is named agares , he commeth up mildly in the likenes of a faire old man , riding upon a crocodile , and carrying a hawk on his fist ; he teacheth presently all manner of tongues , he fetcheth backe all such as run away , and maketh them run that stand still ; he overthroweth all dignities supernaturall and temporall , hee maketh earthquakes , and is of the order of vertues , having under his regiment thirty one legions . marbas , alias barbas , is a great president , and appeareth in the forme of a mighty lion ; but at the commandement of a conjuror commeth up in the likenes of a man , and answereth fully as touching any thing which is hidden or secret ; he bringeth diseases and cureth them , be promoteth wisdome ; and the knowledge of mechanicall arts , or handicrafts ; he changeth men into other shapes : and under his presidency or govenment are thirty six legions of devils contained . amon , or aamon , is a great and mighty marques , and commeth abroad in the likenesse of wolfe , having a serpents taile , spetting out and breathing flames of fire ; when he patteth on the shape of a man , he sheweth out dogs teeth , and a great head like to a mighty raven , he is the strongest prince of all other , and understandeth all things past and to come , he procureth favour , and reconcileth both friends and foes , and ruleth fourty legions of divels . barbatos , a great county or earle , and also a duke , he appeareth in signo sagittarii sylvestris , with foure kings , which bring companies and great troopes . he understandeth the singing of birds , the barking of dogs , the lowing of bullocks , and the voice of all living creatures . he detecteth treasures hidden by magicians and inchanters , and is of the order of vertues , which in part beare rule : he knoweth all things past and to come , and reconcileth friends and powers ; and governeth thirty legions of divels by his authority . buer is a great president , and is seene in this signe ; he absolutely teacheth philosophy morall and naturall , and also logicke , and the vertue of herbes : he giveth the best familiars , he can heale all diseases , specially of men , and reigneth over fifty legions . gusoin is a great duke , and a strong , appearing in the forme of a xenophilus , he answereth all things , present , past , and to come , expounding all questions . he reconcileth friendship , and distributeth honours and dignities , and ruleth over fourty legions of divels . botis , otherwise otis , a great president and an earle , he commeth forth in the shape of an uglie viper , and if he put on humane shape , he sheweth great teeth , and two hornes , carrying a sharpe sword in his hand ; he giveth answers of things present past , and to come , and reconcileth friends and foes , ruling sixty legions . bathin , sometimes called mathim , a great duke and a strong , he is seene in the shape of a very strong man , with a serpents taile , sitting on a pale horse , understanding the vertues of herbs and pretious stones , transfferring men suddenly from country to country , and ruleth thirty legions of divels . purson , alias curson , a great king , he commeth forth like a man with a lions face , carrying a most cruell viper , and riding on a beare ; and before him go alwayes trumpets , he knoweth things hidden , and can tell all things present , past , and to come ; he beraieth treasure , he can take a body either humane or ajerie , he answereth truly of all things earthly and secret , of the divinity and creation of the world , and bringeth forth the best familiars ; and there obey him two and twenty legions of divels , partly of the order of vertues , and partly of the order of thrones . eligor , alias abigor , is a great duke , and appeareth as a goodly knight , carrying a lance , an ensigne , and a scepter ; he answereth fully of things hidden , and of warres , and how souldiers should mee●●●he knoweth things to come , and procureth the favour of lords and knights , governing sixty legions of devils . leraje , alias oray , a great marquesse , shewing himselfe in the likenesse of a gallant archer , carrying a bowe and a quiver , he is author of all battels , he doth putrifie all such wounds as are made with arrowes by archers , quos optimos objicit tribus diebus dicbus , and he hath regiment over thirty legions . valesar , alias malephar , is a strong duke , comming forth in the shape of a lion , and the head of a theefe , he is very familiar with them to whom he maketh himselfe acquainted , till he hath brought them to the gallowes , and ruleth ten legions . morax , alias furaji , a great earle and a president , he is seene like a bull , and if he take unto him a mans face , he maketh men wonderfull cunning in astronomy , and in all the liberall sciences : he giveth good familiars and wiie , knowing the power and vertue of hearbs and stones which are precious , and ruleth thirty six legions . ipos , alias ayporos , is a great earle and a prince , appearing in the shape of an angell , and yet indeed more obscure and filthy than a lion , with a lions head , a gooses feet , and a hares taile ; he knoweth things to come and past , he maketh a man witty , and bold , and hath under his jurisdiction thirty six legions . naberius , alias carberus , is a valiant marquesse , showing himselfe in the form of a crow , when he speaketh with a hoarse voice ; he maketh a man amiable and cunning in all arts , and specially in rhetorick , he procureth the losse of prelacies and dignities , ninteene legions heare and obey him . glasya labolas , alias caacrinolaas , or caassimolar , is a great president , who commeth forth like a dog , and hath wings like a griffin , he giveth the knowledge of arts , and is the captaine of all manslayers : he understandeth things present and to come , he gaineth the minds and love of friends and foes , he maketh a man go invisible , and hath the rule of six and thirty legions . zepar is great duke , appearing as a souldier , inflaming women with the love of men , and when he is hidden he changeth their shape , untill they may enjoy their beloved , he also maketh them barren , and six and twenty legions are at his obey and commandement . bileth is a great king and a terrible , riding on a pale horse , before whom go trumpets , and all kind of melodious musicke . when he is called up by an exorcist , he appeareth rough and furious , to deceive him . then let the exorcist or conjuror take heed to himselfe , and to allay his courage , let him hold a hazell bat in his hand , wherewithall he must reach out toward the east and south , and make a triangle without besides the circle ; but if he hold not our his hand unto him , and he bid him come in ; and be still refuse the bond or chaine of spirits ; let the conjuror proceed to reading , and by and by he wil submit himselfe , and come in , and do whatsoever the exorcist commandeth him , and he shall be safe . if bileth the king be more stubborne , and refuse to enter into the circle at the first call , and the conjuror shew himselfe fearefull , or if he have not the chaine of spirits , certainly he will never feare nor regard him after . also if the place be unapt for a triangle to be made without the circle , then set there a boll of wine , and the exorcist shall certainly know when he commeth out of his house , with his fellowes , and that the aforesaid bileth will be his helper , his friend , and obedient unto him when he commeth forth . and when be commeth , let the exorcist receive him courteously , and glorifie him in his pride , and therefore he shall adore him as other kings do , because he saith nothing without other princes . also , if he be cited by an exorcist , alwayes a silver ring of the middle finger of the left hand must be held against the exorcists face , as they do for amaimon . and the dominio● and power of so great a prince is not to be determined ; for there 〈…〉 under the power and dominion of the conjuror , but he that detaineth both men and women in doting love , till the exorcist hath had his pleasure . he is of the orders of powers , hoping to returne to the seaventh throne , which is not altogether credible , and he ruleth eighty five legions . sitri , alias bitru , is a great prince , appearing with the face of a leopard , and having wings as a griffin : when he taketh humane shape , he is very beautifull , he inflameth a man with a womans love , and also stirreth up women to love men , being commanded he willingly deteineth secrets of women , laughing at them and mocking them , to make them luxuriously naked , and there obey him sixty legions . paimon is more obedient to lucifer than other kings are . lucifer is here to be understood he that was drowned in the depth of his knowledge : he would needs be like god , and for his arrogancy was throwne out into destruction , of whom it is said ; every prtious stone is thy covering . paimon is constrained by divine vertue to stand before the exorcist where he putteth on the likenesse of a man : he sitteth on a beast called ; a dromedary , which is a swift runner , and weareth a glorious crowne , and hath an effeminate countenance . there goeth before him an host of men with trumpets and well sounding cimbals , and all musicall instruments . at the first he appeareth with a great cry and roring , as in circulo salomonis , and in the art is declared . and if this paimon speake sometime that the conjuror understand him nor , let him not therefore be dismaied . but when he hath delivered him the first obligation , to observe his desire , he must bid him also answer him distinctly and plainely to the questions he shall aske you , of all philosophy , wisedome , and science , and of all other secret things . and if you will know the disposition of the world , and what the earth is , or what holdeth it up in the water , or any other thing , or what is abyssus , or where the wind is , or from whence it commeth , he will teach you aboundantly . consecrations also as well of sacrifices as otherwise may be reckoned . he giveth dignities and confirmations ; he bindeth them that resist him in his owne chaines , and subjecteth them to the conjuror ; he prepareth good familiars , and hath the understanding of all arts . note , that at the calling up of him , the exorcist must looke towards the northwest , because there is his house . when he is called up , let the exorcist receive him constantly without feare , let him aske what questions or demands he lift , and no doubt he shall obtaine the same of him . and the exorcist must beware he forget not the creator , for those things , which have been rehearsed before of paimon , some say , he is of the order of dominations ; others say , of the order of cherubim . there follow him two hundred legions , partly of the order of angels , and partly of potestates . note that if paimon be cited alone by an offering or sacrifice , two kings follow him ; to wit , beball and abalam , and other potentares : in his host are twenty five legions , because the spirits subject to them are not alwayes with them , except they be compelled to appeare by divine vertue . some say that the king beliall was created immediatly after 〈…〉 and therefore they thinke that he was father and seducer of them 〈◊〉 fell being of the orders . for he fell first among the worthier and wiser sort , which went before michael and other heavenly angels , which were lacking . although beliall went before all them that were throwne downe to the earth , yet he went not before them that tarrieth in heaven . this beliall is constrained by divine vertue , when he taketh sacrifices , gifts , and offerings , that he againe may give unto the offences true answers . but he tarrieth not one houre in the truth , except he be constrained by the divine power , as is said . he taketh the forme of a beautifull angell , fitting in a fiery chariot ; he speaketh faire , he distributeth preferments of senatorship , and the favour of friends , and excellent familiars : he hath rule over eighty legions , partly of the order of vertues , partly of angels ; he is found in the forme of an exorcist in the bonds of spirits . the exorcist must consider , that this beliall doth in every thing assist his subjects . if he will not submit himselfe , let the bond of spirits be read : the spirits chaine is sent for him , wherewith wise solomon gathered them together with their legions in a brasen vessell , where were inclosed among all the legions seventy two kings , of whom the cheefe was bileth , the second was beliall , the third asmoday , and above a thousand thousand legions . without doubt ( i must confesse ) i learned this of my master salomon ; but he told me not why he gathered them together , and shut them up so but i beleeve it was for the pride of this beliall . certaine ●ig romancers do say , that solomon being on a certaine day seduced by the craft of a certaine woman , inclined himselfe to pray before the same idoll , beliall by name : which is not credible . and therefore we must rather thinke ( as it is said ) that they were gathered together in that great brasen vessell for pride and arrogancy , and throwne into a deep lake or hole in babylon . for wise salamon did accomplish his workes by the divine power , which never forsooke him . and therefore we must thinke he worshipped not the image beliall ; for then he could not have constrained the spirits by divine vertue : for this beliall , with three kings were in the lake . but the babylonians wondering at the matter , supposed that they should find therein a great quantity of treasure , and therefore with one consent went downe into the lake , and uncovered and brake the vessell , out of the which immediately flew the captaine divels , and were delivered to their former and proper places . but this beliall entred into a certaine image , and there gave answer to them that offered and sacrificed unto him : as toex . in his sentences reporteth , and the babylonians did worship and sacrifice thereunto . bune is a great and a strong duke , he appeareth as a dragon with three heads , the third whereof is like a man , he speaketh with a divine voice , he maketh the dead to change their place , and devils to assemble upon the sepulchres of the dead : he greatly inricheth a man , and maketh him eloquent and wise , answereth truly to all demands , and thirty legions obey him . forneus is a great marquesse , like unto a monster of the sea , he maketh men wonderfull in rhetorick , he adorneth a man with a good name , and the knowledge of tongues , and maketh one beloved as well of foes as friends ; there are under him nine and twenty legions , of the order partly of thrones , and partly of angels . ronove a marquesse and an earle , he is resembled to a monster , he bringeth singular understanding in rhetorick , faithfull servants , knowledge of tongues , favour of friends and foes ; and nineteen legions obey him . berith is a great and a terrible duke , and hath three names . of some he is called beall ; of the jewes berith ; of nigromancers belfry : he commeth forth as a red souldier , with red clothing , and upon a horse of that colour , and a crowne on his head . he answereth truly of things present , past , and to come . he is compelled to a certain hour , through divine vertue , by a ring of art magick . he is also a lier , he turneth all metals into gold , he adorneth a man with dignities , and confirmeth them , he speaketh with a clear and subtill voice , and six and twenty legions are under him . astaroth is a great and a strong duke , comming forth in the shape of a foule angell , sitting upon an infernall dragon , and carrying on his right hand a viper : he answereth truly to matters present , past , and to come , and also of all secrets . he talketh willingly of the creator of spirits , and of their fall , and how they sinned and fell : he saith he fell not of his owne accord . he maketh a man wonderfull learned in the liberall sciences , he ruleth fourty legions . let every exorcist take heed , that he admit him not too near him , because of his stinking breath . and therefore let the conjuror hold near to his face a magicall ring , and that shall defend him . foras , alias forcas is a great president , and is seen in the form of a strong man , and in humane shape , he understandeth the vertue of hearbs and pretious stones : he teacheth fully logick , ethick , and their parts : he maketh a man invisible , witty , eloquent , and to live long ; he recovereth things lost , and dicovereth treasures , and is lord over nine and twenty legions . fursur is a great earle , appearing as an hart , with a fiery taile , he lyeth in every thing , except he be brought up within a triangle : being bidden , he taketh angelicall forme , he speaketh with a hoarse voice , and willingly maketh love between man and wife ; he raiseth thunders and lightnings , and blasts . where he is commanded , he answereth well , both of secret and also of divine things , and hath rule and dominion over six and twenty legions . marchosias is a great marquesse , he sheweth himself in the shape of a cruell she wolfe , with a griphens wings , with a serpents taile , and 〈…〉 i cannot tell what out of his mouth . when he is in a mans shape● is an excellent fighter , he answereth all questions truly , he is faithful 〈◊〉 all the conjurors businesse ; he was of the order of dominations , 〈…〉 him are thirty legions : he hopeth after . years to returne to the ●venth throne , but he is deceived in that hope . malphas is a great president , he is seen like a crowe , but being cloth with humane image , speaketh with a hoarse voice , he buildeth 〈…〉 and high towres wonderfully , and quickly bringeth artificers together , 〈◊〉 throweth downe also the enemies edifications , he helpeth to good 〈…〉 , he receiveth sacrifices willingly , but he deceiveth all the sacrifices there obey him fourty legions . vepar , alias separ , a great duke and a strong , he is like a mermaid , he is the guide of the waters , and of ships laden with armour ; he bringeth to p●sse ( at the commandement of his master ) that the sea shall be roug● and stormy , and shall appear full of ships ; he killeth men in three dayes with purrefying their wounds , and producing maggots into them ; 〈…〉 , they may be all healed with diligence , he ruleth nine and 〈…〉 legions . sabnack , alias salmack , is a great marquesse and a strong , he cometh forth as an armed souldier with a lions head , sitting on a pale horse , ●e doth marvellously change mans forme and favour , he buildeth high to●ers full of weapons , and also castles and cities ; he inflicteth men 〈◊〉 dayes with wounds both rotten and full of maggots , at the exorcists commandement , he provideth good familiars , and hath dominion over 〈◊〉 legions . sidonay , alias asmoday , a great king , strong and mighty , he is 〈◊〉 with three heads , whereof the first is like a bull , the second like a 〈◊〉 the third like a ram , he hath a serpents taile , he belcheth flames out of 〈◊〉 mouth , he hath feet like a goose , he sitteth on an infernall dragon 〈◊〉 carryeth a launce and a flag in his hand , he goeth before others , 〈◊〉 are under the power of amaymon . when the conjuror exerciseth 〈◊〉 office , let him be abroad , let him be wary and standing on his feet 〈◊〉 his cap be on his head , he will cause all his doings to be bewrayed , 〈◊〉 if he doe not , the exorcist shall be deceived by amaymon in every thing ▪ but so soon as he seeth him in the forme aforesaid , he shall call him by his name , saying ; thou art asmoday ; he will not deny it , and by and by he boweth downe to the ground ; he giveth the ring of vertues , he absolutely teacheth geometry , arithmetick , astronomy , and handicrafts . 〈◊〉 all demands he answereth fully and truly , he maketh a man 〈…〉 , hee sheweth the places where treasure lyeth , and gardeth it ▪ 〈…〉 be among the legions of amaymon , he hath under his power sey 〈◊〉 two legions . gaap , alias tap , a great president and a prince , he appeareth in a 〈…〉 ridionall signe , and when he taketh humane shape he is the guide of 〈◊〉 foure principall kings , as mighty as bileth . there were certain ne●●mancers that offered sacrifices and burnt offerings unto him ; and 〈◊〉 call him up , they excercised on art , saying that solomon the wise made it which is false : for it was rather cham , the sonne of noah , who after the floud began first to invocate wicked spirits . he invocated bil●th , and made an art in his name , and a book which is known to many mathema●●●ians . there were burnt offerings and sacrifices made , and gifts-gi●●n and much wickednesse wrought by the exorcists , who mingled therewithall the holy names of god , the which in that art are every where exp●ssed . marry there is an epistle of those names written by solomon , as also write helids hierosolymitanus and helisaeus . it is to be noted , that if any exorcist have the art of bileth , and cannot make him stand before him , nor see him , i may not bewray how and declare the means to contain him , because it is an abomination , and for that i have learned nothing from solomon of his dignity and office , but yet i will not hide this ; to wit , that he maketh a man wonderfull in philosophy and all the liberall sciences : he maketh love , hatred ; insensibility , consecration , and consecration of those things that are belonging unto the domination of amaymon , and delivereth familiar 〈…〉 of the possession of other conjurors , answering truly and perfectly of things present , past , and to come , and transferreth men most speedily into other nations , he ruleth sixty six legions , and was of the order of potestates . shax alias scox , is a dark and great marquesse , like unto a stork , with a hoarse and subtill voice he doth marvellously take away the sight , hearing , and understanding of any man , at the commandement of the 〈…〉 he taketh away money out of every kings house , and carrieth it back after . years , if he be commanded , he is a horsestealer , he is thought to be faithfull in all commandements ; and although he promise to be obedient to the conjuror in all things ; yet is he not so , he is a lier , except he be brought into a triangle , and there he speaketh divinely , and telleth of things which are hidden , and not kept of wicked spirits , he promiseth good familiars , which are accepted if they be not deceivers , he hath thirty legions . procell is a great and a strong duke , appearing in the shape of an 〈…〉 but speaketh darkly of things hidden , he teacheth geometry and all the liberall arts , he maketh great noises , and causeth the waters to rore , there are none ; he warmeth waters , and distemporeth bathes at certain times , as the exorcist appointeth him , he was of the order of potestates , and hath fourty eight legions under his power . eurcas is a knight and cometh forth in the similitude of a cruell man , with a long beard and a boary head , he sitteth on a pale horse , carrying in his hand a sharp weapon , he perfectly teacheth practick philosophy , rhetorick , logick , astronomy , chiromancy , pyromancy , and their parts : there obey him twenty legions . murmur is a great duke and an earle , appearing in a shape of a souldier , riding on a griphen , with a dukes crown on his head ; there go before him two of his ministers , with great trumpets , he teacheth philosopy absolutely , he constraineth soules to come before the exorcist , to answer what he shall aske them , he was of the order partly of thrones , and partly of angels , and ruleth thirty legions . caim is a great president , taking the form of a thrush , but when he putteth on mans shape , he answereth in burning ashes , carrying in his hand a most sharp sword , he maketh the best disputers , he giveth men the understanding of all birds , of the lowing of bullocks , and barking of dog● and also of the sound and noise of waters , he answereth best things to come ; he was of the order of angels , and ruleth thirty legio●● of devils . raum , or raim is a great earle , he is seen as a crow , but when putteth on humane shape , at the commandement of the exorcist , he 〈◊〉 wonderfully out of the kings house , and carryeth it whither he 〈◊〉 assigned , he destroyeth cities , and hath great despite unto dignities ▪ he knoweth things present , past , and to come , and reconcileth friends and foes ; he was of the order of thrones , and governeth thirty legions . halphas is a great earle , and commeth abroad like a stork , with a hoarse voice , he notably buildeth up townes full of munition and weapons , he sendeth men of war to places appointed , and hath under him 〈◊〉 and twenty legions . focalor is a great duke cometh forth as a man , with wings like a gript 〈◊〉 he killeth men , and drowneth them in the waters , and overturneth 〈◊〉 of war , commanding and ruling both windes and seas . and let the conjuror note , that if he bid him hurt no man , he willingly conseneth thereto : he hopeth after . years to returne to the seventh throne , 〈◊〉 he is deceived , he hath three legions . vine is a great king and an earle , he sheweth himself as a lion , riding black horse , and carryeth a viper in his hand , he gladly buildeth 〈◊〉 towres , he throweth down stone walles , and maketh waters rough . 〈◊〉 commandement of the exorcist he answereth of things hidden , of 〈◊〉 , and of things present , past , and to come . bisrons is seen in the similitude of a monster , when he taketh the 〈◊〉 of man , he maketh one wonderfull eunning in astrology , absolutely ●●claring the mansions of the planets , he doth the like in geomet●y , and 〈◊〉 admeasurements , he perfectly understandeth the strength and vertue hearbs , precious stones , and woods , he changeth dead bodies from 〈◊〉 place ; he seemeth to light candles upon the sepulchres of the dead , and 〈◊〉 under him six and twenty legions . gamigin is a great marquesse , and is seen in the forme of a little 〈◊〉 when he taketh humane shape he speaketh with a hoarse voice , 〈◊〉 of all liberall sciences ; he bringeth also to passe , that the soules , 〈◊〉 are drowned in the sea , or which dwell in purgatoy ( which is called ca●tagra , that is , affliction of soules ) shall take airy bodyes , and evidently appear and answer to interrogatories at the conjurors commandement 〈◊〉 tarrieth with the exorcist , untill he have accomplished his desire , and hath thirty legions under him . zagan is a great king and a president , he commeth abroad like a bull , with griphens wings , but when he taketh humane shape , he maketh men witty , he turneth all metals into the coine of that dominion , and turned water into wine , and wine into water , he also turneth bloud into wine ▪ and wine into bloud , and a foole into a wise man , he is head of thirty and three legions . orias is a great marquesse , and is seen as a lion riding on a strong horse , with a serpents taile , and carryeth in his right hand two great serpents hissing , he knoweth the mansion of planets , and perfectly teacheth the vertues of the starres , he transformeth men , he giveth dignities , prelacles ; and confirmations , and also the favour of friends and foes , and hath under him thirty legions . valac is a great president , and commeth abroad with angels wings like a boy , riding on a two headed dragon , he perfectly answereth of treasure hidden , and where serpents may be seen , which he delivereth into the conjurors hands , void of any force or strength , and hath dominion over thirty legions of divels . gemory a strong and mighty duke , he appeareth like a fair woman with a duchesse crownet about her middle , riding on a camell , he answereth well and truly of things present , past , and to come , and of treasure hid , and where it lyeth : he procureth the love of women , especially of maids , and hath six and twenty legions . decarabia or carabia , he commeth like a and knoweth the force of herbos and precious stones , and maketh all birds flie before the exorcist , and to tarry with him , as though they were tame , and that they shall drink and sing , as their manner is , and hath thirty legions . amduscias a great and a strong duke , he cometh forth as an unicorne , when he standeth before his master in humane shape , being commanded , he easily bringeth to passe , that trumpets and all musicall instruments may be heard and not seen , and also that trees shall bend and incline , according to the conjurors will , he is excellent among familiars , and hath nine and twenty legions . andras is a great marquesse , and is seen in an angels shape with a head like a black night raven , riding upon a black and a very strong wolfe , flourishing with a sharp sword in his hand ; he can kill the master , the servant , and all assistants , he is author of discords , and ruleth thirty legions . andrealphus is a great marquesse , appearing as a peacock , he raiseth great noises , and in humane shape perfectly teacheth geometry , and all things belonging to admeasurements , he maketh a man to be a subtill disputer , and cunning in astronomy , and transformeth a man into the likenesse of a bird ; and there are under him thirty legions . ose is a great president , and cometh forth like a leopard , and counterfeiting to be a man , he maketh one cunning in the liberall sciences , he answereth truly of divine and secret things , he transformeth a mans shape , and bringeth a man to that madnesse , that he thinketh himselfe to be that which he is not ; as he that is a king or a pope , or that he weareth a crown on his head , duralque id regnum ad horam . aym or haborim is a great duke and a strong , he commeth forth with three heads , the first like a serpent , the second like a man having two , the third like a cat , he rideth on a viper , carrying in his hand a light fire brand , with the flame whereof castles and cities are fired , he maketh one witty every kinde of way , he answereth truly of privy matters , & reigneth over twenty six legions . orobas is a great prince , he cometh forth like a horse , but when he putteth on him a mans idol , he talketh of divine vertue , he giveth true answers of things present , past and to come , and of the divinity , and of the creation , he deceiveth none , nor ●uffereth any to be tempted , he giveth dignities and prelacies , and the favour of friends and foes , and hath rule over twenty legions . vapula is a great duke and a strong , he is seen like a lion with griphens wings , he maketh a man subtill and wonderfull in handicrafts , philosophy , and in sciences contained in books , and is ruler 〈◊〉 thirty six legions . cimeries is a great marquesse and a strong , ruling in the parts of aph●●ca ; he teacheth perfectly grammar , logick , and rhetorick , he discovereth treasures and things hidden , he bringeth to passe , that a man shall seem with expedition to be turned into a souldier , he rideth upon a 〈◊〉 black horse , and ruleth twenty legions . amy is a great president , and appeareth in a flame of fire , but having taken mans shape , he maketh one marvellous in astrology , and in all the liberall sciences , he procureth excellect familiars , he bewrayeth treasure preserved by spirits , he hath the government of thirty six legions , 〈◊〉 is partly of the order of angels , partly of potestates , he hopeth after a thousand two hundreth years to returne to the seventh throne : which is not credible . flauros is a strong duke , is seen in the forme of a terrible strong leopard in humane shape , he sheweth a terrible countenance , and fiery eye●● 〈◊〉 answereth truly and fully of things present , past , and to come ; if he 〈◊〉 in a triangle , he lyeth in all things and deceiveth in other things , and beguileth in other businesses , he gladly talketh of divinity , and of the creation of the world , and of the fall ; he is constrained by divine ●●●tue , and so are all divels or spirits , to burne and destroy all the con●●●rors adversaries . and if he be commanded , he suffereth the conjuro●● to be tempted , and he hath legions under him . balam is a great and a terrible king , he commeth forth with the heads , the first of a bull , the second of a man , the third of a ram , he ha●● a serpents taile , and flaming eyes , riding upon a furious beare , and carrying a hawke on his fist , he speaketh with a hoarse voice , answering perfectly of things present , past , and to come , he maketh man invisible and wise , he governeth fourty legions , and was of the order of dominitions . allocer is a strong duke and a great , he commeth forth like a souldier , riding on a great horse , he hath a lions face , very red , and with flaming eyes , he speaketh with a big voice , he maketh a man wonderfull in astronomy , and in all the liberall sciences , he bringeth good familiars , and ruleth thirty six legions . saleos is a great earle , he appeareth as a gallant souldier , riding on a crocodile , and weareth a dukes crowne , peaceable , &c. vuall is great duke and a strong , he is seen as a great and terrible dromedary , but in humane forme , he soundeth out in a base voice the egyptian tongue . this man above all other procureth the especiall love of women , and knoweth things present , past , and to come , precuring the love of friends and foes , he was of the order of potestates , and governeth thirty seven legions . haagenti is a great president , appearing like a great bull , having the wings of a griphen , but when he taketh humane shape , he maketh a man wise in every thing , he changeth all metals into gold , and changeth wine and water the one into the other , and commandeth as many legions as zagan . phoenix is a great marquesse , appearing like the bird phoenix , having a childs voyce : but before he standeth still before the conjuror , he singeth many sweet notes . then the exorcist with his companions must beware he give no eare to the melody , but must by and by bid him put on humane shape ; then will he speake marvellously of all wonderfull sciences . he is an excellent poet , and obedient , he hopeth to returne to the seventh throne after a thousand two hundreth yeares , and governeth twenty legions . s●olas is a great prince , appearing in the forme of a night-raven , before the exorcist , he taketh the image and shape of a man , and teacheth astronomy , absolutely understanding the vertu●s of herbs and pretious stones ; there are under him twenty six legions . ¶ note that a legion is . and now by multiplication count how many legions d●e arise out of every particular . ✚ secretum secretorum , the secret of secrets ; tu operus sis secretus horum , thou that workst them , be secret in them . chap. iii. the houres wherein principall divels may be bound , to wit , raised and restrained from doing of hurt . a maymon king of the east , corson king of the south , zimimar king of the north , goap king and prince of the west , may be bound from the third houre , till noone , and from the ninth houre till evening . marquesses may be bound from the ninth houre till compline , and from compline till the end of the day . dukes may be bound from the first houre till noone ; and cleare weather is to be observed . prelates may be bound in any houre of the day . knights from day dawning , till sunne rising ; or from evensong , till the sunne set . a president may not be bound in any houre of the day , except the king whom he obayeth , be invocated ; nor in the shutting of the evening . counties or ear●● may be bound at any houre of the day , so it be in the woods or ●el● where men resort not . chap. iv. the forme of adjuring or citing of the spirits aforesaid to arise 〈◊〉 appeare . when you will have any spirit , you must know his name and 〈◊〉 you must also fast , and be cleane from all pollution , three or fo●● dayes before ; so will the spirit be the more obedient unto you . 〈◊〉 make a circle , and call up the spirit with great intention , and bo●● a ring in your hand , rehearse in your owne name , and your company ( for one must alwayes be with you ) this prayer following , and ●o spirit shall annoy you , and your purpose shall take effect . and note 〈◊〉 this agreeth with popish charmes and conjurations . in the name of our lord iesus christ the ✚ father ✚ and the sone and the holy ghost ✚ holy trinity and unseparable unity , i call upon them that thou mayest be my salvation and defense , and the protection of the body and soule , and of all my goods through the vertue of thy holy cross and through the vertue of thy passion , i beseech thee o lord jesus christ by the merits of thy blessed mother s. mary , and of all thy saints , thou give me grace and divine power over all the wicked spirits , 〈◊〉 which of them soever i do call by name ▪ they may come by and by 〈◊〉 every coast , and accomplish my wil , that they neither be hurtfull nor 〈◊〉 full unto me , but rather obedient and diligent about me . and through vertue streightly commanding them , let them fulfill my commandement ▪ amen . holy , holy , holy , lord god of sabbaoth , which wilt come to 〈◊〉 the quicke and the dead , thou which art a and Ω , first and last , king of kings and lord of lords , ioth , aglanabrath , el , abiel , anathiel 〈◊〉 , sedonel , grayes , heli , messias , tolimi , elias , ischeros , 〈◊〉 imas . by these thy holy names , and by all other i doe call upon thee , ●● beseech thee o lord jesus christ , by thy nativity and baptisme , thy crosse and passion , by thine ascension , and by the comming of the 〈◊〉 ghost , by the bitternes of thy soule when it departed from the body , thy five wounds , by the bloud and water which went out of thy body , thy vertue , by the sacrament which thou gavest thy disciples the day before thou sufferedst , by the holy trinity , and the inseparable unity , by blessed mary thy mother , by thine angels , arch-angels , prophets , patriarchs , and by all thy saints , and by all the sacraments which are made in thine honor i doe worship and beseech thee , to accept these prayers , conjurations , and words of my mouth , which i will use . i require thee o lord jesus christ , that thou give me thy vertue and power over all thine ange●● ( which were throwne downe from heaven to deceive mankind ) to draw them to me , to tie and bind them , and also to loose them , to gather them together before me , and to command them to do all that they can , and that by no meanes they contemne my voyce , or the words of my mouth but that they obey me and my sayings , and feare me . i beseech thee by thine humanity , mercy and grace , and i require thee adony , amay , horia , vege dova , mita● , hel , suranat , ysion , ysesy , and by all thy holy names , and by all thine holy he saints and the saints , by all thine angels and archangels , powers , dominations , and ver●ues , and by that name that solomon did bind the divels , and shut them up , elbrach , ebanher , agle , goth , ioth , othie , venoch , nabrat , and by all thine holy names which are written in this booke , and by the vertue of them all , that thou enable me to congrerate all thy spirits throwne downe from heaven , that they may give me a true answer of all my demands , and that they satisfie all my requests , without the hurt of my body or soule , or any thing else that of mine through our lord jesus christ thy sonne , which liveth and reigneth with thee in the unity of the holy ghost , one god world without end . oh father omnipotent , oh wise sonne , oh holy ghost , the searcher of hearts , oh you three in persons , one true godhead in substance , which drift spare adam and eve in their sinnes , and oh though sonne , which diedst for their sinnes a most filthy death , sustaining it upon the holy 〈◊〉 ; oh thou most mercifull , when i flie unto thy mercy , and beseech thee by all the means i can , by these thy holy names of thy sonne ; to 〈◊〉 , a and q , and all other his names , grant me thy vertue and power , that i may be able to cite before me , thy spirits which where thrown downe from heaven , and that they may speak with me , and dispatch by and by without delay , and with a good will , and without the hurt of my body , soule , or goods , &c. as is contained in the book called annulus s. lomonis . oh great and eternall vertue of the highest , which through disposition , these being called to judgement , vaich●on , stimulamaton , esphares , tetragrammaton , oliora● , cryon , esytion , existion , e●iona , onela ▪ brasim , noym , messias , soter , emanuel , sabbath , adonay , i worship thee , i invocate thee , i imploy thee with all the strength of my mind , that by thee , my present prayers consecrations , and conjurations be hollowed : and wheresoever wicked spirits are called in the vertue of thy names , they may come together from every coast , and diligently fulfill the will of me the exorcist fiat , fiato , fiat , amen . chap. v. a confutation of the manifold vanities conteined in the precedent chapters , specially of commanding of divels . he that can be perswaded that these things are true , or wrought indeed according to the assertion of conseners , or according to the supposition of witch mongers and papists , may soone be brought to beleeve that the moone is made of green cheese . you see in this which is called salomons conjuration , there is a perfect inventary registred of the number of divels , of their names , of their offices , of their personages , of their qualities , of their powers , of their properties , of their kingdomes , of their govern●rs , of their orders , of their dispositions , of their 〈◊〉 , of their submission , and of the wayes to bind or loose them with a note what wealth , learning , office , commodity , pleasure , 〈◊〉 they can give , and may be forced to yeeld in spight of their hearts , to 〈◊〉 ( forsooth ) as are cunning in this art : of whom yet was never seen 〈◊〉 rich man , or at least that gained any thing that way ; or any 〈◊〉 man , that became learned by that meanes ; or any happy man ▪ 〈◊〉 could with the helpe of this art either deliver himselfe , or his 〈◊〉 from adversity , or adde unto his estate any point of felicity : yet 〈◊〉 men , in all worldly happine●se , must need exceed all others ; 〈◊〉 things could be by them accomplished , according as it is presupposed . 〈◊〉 if they may learne of marbas , all secrets , and to cure all diseases ; and furcas , wisdome , and to be cunning in all mechanicall arts ; and change any mans shape , of zepar : if bune can make them rich and eloquent , if bero●h can tell them of all things present , past , and to 〈◊〉 if asmodie can make them go invisible and shew them all hidden treasure if salmacke will afflict whom they list , and allocer can procure the 〈◊〉 of any woman ; if amy can provide them excellent familiars ; if 〈◊〉 can make them understand the voyce of all birds and beasts , and 〈◊〉 and bifrons can make them live long ; and finally , if orias could pro●● unto them great friends , and reconcile their enemies , and they 〈◊〉 end had all these at commandement ; should they not live in all world honor and felicity ? whereas contrariwise they lead there lives in all o●●quy , misery , and beggery , and in fine come to the gallowes ; as thou they had chosen unto themselves the spirit valefer , who they say , 〈◊〉 all them with whom he entereth into familiarity , to no better end ▪ than the gibbet or gallowes . but before i proceed further to the confu●●tion of this stuffe , i will shew other conjurations , devised more lately and of more authority ; whe●ein you shall see how fooles are trained to beleeve these absurdities , being wonne by little and little to such credulity . for the author hereof beginneth , as though all the cunning of conjurors were de●●ved and fetcht from the planetary motions , and true course of the 〈◊〉 celestiall bodies , &c. chap. vi. the names of the planets , their characters , together with the twelve signes of the zodiake , their dispositions , aspects , and government , with other observations . the disposition of the planets . the aspects of the planets . ☌ is the best aspect , with good planets , and the worst with evill . ⚹ is a meane aspect in goodnese or badnesse . △ is very good in aspect to good planets , and h●rteth not in evill . □ this aspect is of enimity not full perfect . ☍ this aspect is of enimity most perfect . how the day is divided or distinguished . a day naturall is the space of foure and twenty houres , accounting the night withall , and beginneth at one of the clocke after midnight . an artificiall day is that space of time , which is betwixt the rising and falling of the ☉ &c. all the rest is night 〈◊〉 beginneth at the ☉ rising ▪ hereafter followeth a table , shewing how the day and the night is divided by houres , and reduced to the regiment of the planets . the division of the day , and the planetary regiment . the division of the night , and the planetary regiment . chap. vii . the characters of the angels of the seven days , with their names : of figures , scales and periapts . these figures are called the scales of the earth , without the which no spirit will appeare , except thou have them with thee . chap. viii . an experiment of the dead . first fast and pray three dayes , and abstaine thee from all filthynesse ; go to one that is new buried , such a one as killed himselfe , or destroyed himselfe willfully : or else get thee promise of one that shall be hanged , and let him sweare an oath to thee , after his body is dead , that his spirit shall come to thee , and do thee true service , at thy commandements , in all dayes , houres , and minuts . and let no persons see thy doings , but * thy fellow . and about eleven a clocke in the night , goe to the place where he was buried , and say with a bold faith , and hearty desire , to have the spirit come that thou doest call for , thy fellow having a candle in his left hand , and in his right hand a crystall stone , and say these words following , the master having a hazell wand in his right hand , and these names of god written thereupon , tetragrammaton ✚ adonay ✚ agla ✚ craton ✚ ▪ then strike three strokes on the ground , and say ; arise n. arise n. arise n. i conjure thee spirit n. by the resurrection of our lord jesu christ , that thou do obey to my words , and come unto me this night verily and truly , as thou beleevest to be saved at the day of judgement . and i will swear to the an oath , by the perill of my soule , that if thou wilt come to me , and appeare to me this night , and shew me true visions in this crystall stone , and fetch me the fairie sibylia , that i may talke with her visibly , and she may come before me , as the conjuration leadeth : and in so doing , i will give thee an almesse deed , and pray for thee n. to my lord god , whereby thou mayest be restored to thy salvation at the resurrection day , to be received as one of the elect of god , to the everlasting glory , amen . the master standing at the head of the grave , his fellow having in his hands the candle and the stone , must begin the conjuration as followeth , and the spirit will appeare to you in the crystall stone , in a faire forme of a child of twelve yeares of age . and when he is in , feele the stone , and it will be hot ; and feare nothing , for he or she will shew many delusions , to drive you from your worke . feare god , but feare him not . this is to constraine him , as followeth . i conjure thee spirit n. by the living god , the true god , and by the holy god , and by their vertues and powers which have created both thee and me , and all the world . i conjure thee n. by these holy names of god , tetragrammaton ✚ adonay ✚ algramay ✚ saday ✚ sabaoth ✚ pla●●both ✚ panthon ✚ craton ✚ neupuraton ✚ deus ✚ homo ✚ omnipotens ✚ simpiternus ✚ ysus ✚ terra ✚ vnigeniius ✚ salvator ✚ via ✚ vita ✚ manus ✚ fons ✚ origo ✚ filius ✚ . and by their vertues and powers , and by all their names , by the which god gave power to man , both to speak or think ; so by their vertues and powers i conjure thee spirit n. that now immediately thou doe appeare in this crystall stone visibly to me and to my fellow , without any tarrying or deceipt . i conjure thee n. by the excellent name of jesus christ a and Ω the first and the last . for this holy name of jesus is above all names ; for in this name of jesus every knee doth bow and obey , both of heavenly things , earthly things , and infernall . and every tongue doth confesse that our lord jesus christ is in the glory of the father : neither is there any other name given to man , whereby he must be saved . therefore in the name of jesus of nazareth , and by his nativity , resurrection , and ascension , and by all that appertaineth unto his passion , and by their vertues and powers i conjure the spirit n. that thou doe appeare visible in this crystall stone to me , and to my fellow , without any dissimulation , i conjure thee n. by the blood of the innocent lambe jesus christ , which was shed for us upon the crosse ; for all those that * doe beleeve in the vertue of his bloud , shall be saved . i conjure thee n. by the vertues and powers of all the royall names and words of the living god of me pronounced , that thou be obedient unto me and to my words rehearsed . if thou refuse this to doe , i by the holy trinity , and by their vertues and powers doe condemne thee thou spirit n. into the place where there is no hope of remedy or rest , but everlasting horror of paine there dwelling , and a place where there is pain upon pain , dayly , horribly , and lamentably , thy pain to be there augmented as the starres in the heaven , and as the gravell or sand in the sea : except thou spirit n. doe appeare to me and to my fellow visibly , immediately in this crystall stone , and in a fair form and shape of a childe of twelve yeares of age , and that thou alter not thy shape , i charge thee upon pain of everlasting condemnation . i conjure thee spirit n. by the golden girdle , which girdeth the loins of our lord jesus christ ; so thou spirit n. be thou bound into the perpetuall paines of hell fire , for thy disobedience and unreverent regard , that thou hast to the holy names and words , and his precepts . i conjure thee n. by the two edged sword , which iohn saw proceed out of the mouth of the almighty ; and so thou spirit n. be torne and cut in peeces with that sword , and to be condemned into everlasting pain , where the fire goeth not out , and where the worm dyeth not . i conjure thee n. by the heavens , and by the celestiall city of ierusalem , and by the earth and the sea , and by all things contained in them , and by their vertues and powers ; i conjure thee spirit n. by the obedience that thou dost owe unto the principall prince . and except thou spirit n doe come and appear visibly in this crystall stone in my presence , here immediately as it is aforesaid . let the great curse of god , the anger of god , the shadow and darknesse of death , and of eternall condemnation be upon thee spirit n. for ever and ever ; because thou hast denyed thy faith , thy health , and salvation . for thy great disobedience , thou art worthy to be condemned . therefore let the divine trinity , thrones , dominions , principats , potestats , virtutes , cherubim and seraphim ; and all the soules of saints , both of men and women , condemn thee for ever , and be a witnesse against thee at the day of judgement , because of thy disobedience . and let all creatures of our lord jesus christ , say thereunto ; fiat , fiat , fiat . amen . and when he is appeared in the crystall stone , as is said before , bind him with this bond as followeth ; to wit , i conjure thee spirit n. that an appeared to me in this crystall stone , to me and to my fellow ; i conjure thee by * all the royall words aforesaid , the which did constrain thee to appeare therein , and their vertues ; i charge thee by them all , that thou shall not depart out of this crystall stone , untill my will being fulfilled , thou be licensed to depart . i conjure and bind thee spirit n. by that omnipotent god , which commanded the angell s. micha●ll , to drive lucifer out of the heavens with a sword of vengeance , and to fall from joy to paine ; and for dread of such paine as he is in , i charge thee spirit n. that thou shalt not goe out of the crystall stone ; nor yet to alter thy shape at this time , except i command thee otherwise ; but to come unto me at all places and in all houres and minutes , when and wheresoever i shall call thee , by the vertue of our lord jesus christ , or by any conjuration of words that is written in this book , and to shew me and my friends true visions in this crystall stone , of any thing or things that we would see , at any time or times ; and also to goe and fetch me the fairy sibylla , that i may talk with her in all kinde of talk , as i shall call her by any conjuration of words contained in this book . i conjure thee spirit n. by the great wisdome and divinity of his godhead , my will to fulfill as is aforesaid ; i charge thee upon pain of condemnation , both in this world , and in the world to come ; fiat , fiat , fiat , amen . i conjure thee spirit n. in this crystall stone , by god the father , by god the son jesus christ , and by god the holy ghost , three persons and one god , and by their vertues . i conjure thee spirit , that thou do goe in peace , and also to come again to me quickly , and to bring with thee into that circle appointed , sibylia fairie , that i may talk with her in those matters that shall be to her honour and glory ; and so i change thee declare unto her . i conjure thee spirit n. by the bloud of the innocent lamb , the which redeemed all the world , by the vertue thereof . i charge thee thou spirit in the crystal stone , that thou do declare unto her this message . also i conjure thee spirit n. by all angels and archangels , thrones , dominations , principats , potestates , virtues , cherubim and seraphim , and by their vertues and powers . i conjure thee n. that thou do depart with speed , and also to come again with speed , and to bring with thee the fairie sibylia , to appeare in that circle , before i doe read the conjuration in this booke seven times . thus i charge thee my will to be fulfilled , upon pain of everlasting condemnation : fiat , fiat , fiat , amen . then the figure aforesaid pinned on thy brest , rehearse the words therein , and say , ✚ sorthie ✚ sorthia ✚ sorthios ✚ then begin your conjuration as followeth here , and say ; i conjure thee sibylia , o gentle virgine of fairies , by the mercy of the holy ghost ; and by the dreadfull day of doom ; and by their vertues and powers ; i conjure thee sibylia , o gentle virgin of fairies , and by all the angels of ♃ and their characters and vertues , and by all the spirits of ♃ and ♀ and their characters and vertues , and by all the characters that be in the firmanent and by the king and queen of fairies , and their vertues , and by the faith and obedience that thou bearest unto them . i conjure thee sibylia , by the bloud that ran out of the side of our lord jesus christ crucified , and by the opening of heaven , and by the renting of the temple , and by the darknesse of the sunne in the time of his death , and by the rising , up of the dead in the time of his resurrection , and by the virgin mary , mother of our lord jesus christ , and by the unspeakable name of god tetragrammaton . i conjure thee o sibylia ; o blessed and beautifull virgine , by all the riall words aforesaid , i conjure thee sibylia by all their vertues to appeare in that circle before me visible , in the form and shape of a beautifull woman in a bright and white vesture , adorned and garnished most fair , and to appeare to me quickly without deceit or tarrying ; and that thou faile not to fulfill my will and desire effectually . for i will choose thee to be my blessed virgin , and will have common copulation with thee . therefore make hast and speed to come unto me , and to appear as i have said before . to whom be honor and glory for ever ever ; amen . the which done and ended , if thee come not , repeat the conjuration till they doe come : for doubtlesse they will come . and when shee is appeared , take your censers , and incense her with frankincense ; then bind her with the bond as followeth . i doe conjure thee sibylia , by god the father , god the son , and god the holy ghost , three persons and one god , and by the blessed virgine mary mother of our lord jesus christ ; and by all the whole and holy company of heaven , and by the dreadfull day of doome , and by all angels and archangels , thrones , dominations , principates , potestates , virtutes , cherubim and seraphim , and their vertues and powers . i conjure thee and binde thee sibylia , that thou shalt not depart out of the circle wherein thou art appeared , nor yet to alter thy shape ; except i give thee licence to depart . i conjure thee sibylia by the bloud that ran out of the side of our lord jesus christ crucified , and by the vertue hereof i conjure thee sibylia to come to me , and to appeare to me at all times visibly , as the conjuration of words leadeth , written in this book . i conjure thee sibylia , o blessed virgine of fairies , by the opening of heaven , and by the renting of the temple , and by the darknesse of the sun at the time of his death , and by the rising of the dead in the time of his glorious resurrection , and by the unspeakable name of god ✚ tetragrammaton ✚ and by the king and queen of fairies , and by their vertues i conjure thee sibylia to appeare , before the conjuration be read over four times , and that visibly to appeare , as the conjuration leadeth written in this book , and to give mee good counsell at all times , and to come by treasures hidden in the earth , and all other things that is to do me pleasure , and to fulfill my will without any deceit or tarrying ; nor yet that thou shalt have any power of my body or soul , earthly or ghostly ; nor yet to perish so much of my body as one haire of my head . i conjure thee sibylia by all the riall words aforesaid , and by their vertues and powers , i charge and binde thee by the vertue thereof , to be obedient unto me , and to all the words aforesaid , and this bond to stand between thee and me , upon pain of everlasting condemnation , fiat , fiat , fiat ; amen . chap. ix . a license for sibylia to goe and come by at all times . i conjure thee sibyliae , which art come hither before me , by the commandement of thy lord and mine , that thou shalt have no powers is thy going or comming unto me , imagining any evill in any manner of wayes , in the earth or under the earth , of evill doings , to any person or persons . i conjure and command thee sibylia by all the riall work and vertues that be written in this book , that thou shalt not goe to the place from whence thou camest , but shalt remaine peaceably , invisibly and look thou be ready to come unto me , when thou are called by any conjuration of words that be written in this book , to come ( i say ) at my commandement , and to answer unto me truly and duly of all things , my will quickly to be fulfilled . vade in pace , in nomine patris , & filii , & spirtus sancti . and the holy ✚ crosse ✚ be between thee and me , or between us and you , and the lion of iuda , the root of iesse , the kindred of david , be between thee and mee ✚ christ commeth ✚ christ commandeth ✚ christ giveth power ✚ christ defend me ✚ and his innocent bloud ✚ from all perils of body and soul , sleeping or waking : fiat , fiat , amen . chap. x. to know of treasure hidden in the earth . write in paper these characters following , on the saturday , in the 〈◊〉 of ☽ , and lay it where thou thinkest treasure to be : if there be any the paper will burn , else not . and these be the characters . this is the way to goe invisible by these three sisters of fairies . in the name of the father , and of the son , and of the holy ghost . first goe to a fair parlor or chamber , and an even ground , and in no lost , and from people nine dayes ; for it is the better : and let all thy clothing be clean and sweet . then make a candle of virgine wax , and light it , and make a faire fire of charcoles , in a fair place , in the midle of the parlour or chamber . then take fair clean water , that runneth against the east , and set it upon the fire : and yet thou wathest thy selfe , say these words , going about the fire three times holding the candle in the right hand ✚ panthon ✚ craton ✚ muriton ✚ lisecognaton ✚ seston ✚ diaton ✚ maton ✚ tet●agrammaton ✚ agla ✚ agarion ✚ tegra ✚ pentessaron ✚ tendicata ✚ then rehearse these names ✚ so thie ✚ sorthia ✚ sortheos ✚ milia ✚ achilia ✚ sibylia ✚ in nomine patris , & filii , & spiritus sancti ; amen . i conjure you three sisters of fairies , milia , achilia , sibylia ; by the father , by the son , and by the holy ghost , and by their vertues and powers , and by the most mercifull and living god , that will command his angell to blow the trump at the day of judgement ; and he shall say , come , come , come to judgement ; and by all angels , archangels , thrones , dominations , principats , potesta●es , virtutes , cherubim and seraphim , and by their vertues and powers . i conjure you three sisters , by the vertue of all the riall words aforesaid : i charge you that you doe appeare before me visibly , in form and shape of faire women , in white vestures , and to bring with you to me , the ring of invisibility , by the which i may goe invisible at mine owne will and pleasure , and that in all houres and minutes : in nomine patris , & filii , & spiritus sancti , amen . * being appeared , say this bond following . o blessed virgins ✚ milia ✚ achili● ✚ i conjure you in the name of the father , in the name of the son , and in the name of the holy ghost , & by their vertues i charge you to depart from me in peace for a time . and sibylia i conjure thee , by the vertue of our lord jesus christ , and by the vertue of his flesh and pretious bloud , that he took of our blessed lady the virgine , and by all the holy company in heaven i charge thee sibylia , by all the vertues aforesaid , that thou be obedient unto me , in the name of god ; that when , and in what time and place i shall call thee by this foresaid conjuration written in this book , looke thou be ready to come unto me , at all houres and minutes , and to bring unto me the ring of invisibility , whereby i may goe invisible at my will and pleasure , and that at all houres and minutes ; fiat , fiat . amen . and if he come not the first night , then doe the same the second night and so the third night , untill they doe come , for doubtlesse they will come , and lie thou in thy bed , in the same parlor or chamber . and lay thy right hand out of the bed , and look thou have a faire silken kercher bound abound thy head , and be not afraid , they will doe thee no harm . for there will come before thee three fair women , and all in white clothing : and one of them will put * a ring upon thy finger , wherewith thou shalt goe invisible . then with speed bind them with the bond aforesaid . when thou hast this ring on thy finger , looke in a glasse , and thou shalt not see thy self . and when thou wilt goe invisible , put in on thy finger , the same finger that they did put it on , and every new ☽ renew it again ▪ for after the first time thou shalt ever have it , and ever begin this work in the new of the ☽ and in the houre of ♃ and the ☽ in ♋ ♐ ♓ . chap. xi . an experiment following , of citrael , &c. angeli diei dominici . say first the prayers of the angels every day , for the space of seaven dayes . o ye glorious angels written in this square , be you my coadjutors and helpers in all q●estions and demands , in all my businesse , and other causes , by him which shall ●ome to judge both the quick and the dead , and the world by fire . o angeli gloriosi in hac quadra scripti , estote c●adjutores & auxiliatores in omnibus quaestionibus & intervogationibus , in omnibus negotiis , caeterisque causis per eum qui venturus est judicare vivos & mortuos & mumdum per ignem . say this prayer fasting , called * regina linguae . ✚ lemae ✚ solma ac ✚ elmay ✚ gezagra ✚ raamaasin ✚ ezierego ✚ mial ✚ egziephiaz iosamin ✚ sabach ✚ ha ✚ aem ✚ re ✚ be ✚ esepha ✚ sephar ✚ ●●mar ✚ semoit ✚ lemajo ✚ pheralon ✚ amic ✚ phin ✚ gergoin ✚ le●o● ✚ amin ✚ amin ✚ in the name of the most pitifullest and and mercifullest god of is●●●● and of paradise , of heaven and of earth , of the seas and of the infernals , by thine omnipotent help may perform this work , which livest and reig●est over one god world without end , amen . o most strongest and mightiest god , without beginning or ending , by thy clemency and knowledge i desire , that my questions , work , and labour may be fully and truely accomplished through thy worthinesse , good lord , which livest and reignest , ever one god world without e●● amen . o holy , patient , and mercifull great god , and to be worshipped , the lord of all wisdome , clear and just ; i most heartily desire thy holinesse and clemency , to fulfill , perform and accomplish this my whole work , through thy worthynesse and blessed power : which livest and reignest ever one god ; per omnia saecula saeculorum ; amen . chap. xii . how to inclose a spirit in a crystall stone . this operation following , is to have a spirit inclosed into a crystall stone or beryll glasse , or into any other like instrument , &c. first thou in the new of the ☽ being clothed with all new , and fresh and clean aray , and shaven , and that day to fast with bread and water ; and being cleane confessed , say the seven psalmes , and the letany for the space of two days , with this prayer following . i desire thee o lord god , my mercifull and most loving god , the giver of all graces , the giver of all sciences ; grant that i thy wel-beloved n. ( although unworthy ) may know thy grace and power , against all the deceipts and craftinesse of devils . and grant to me thy power good lord , to constrain them by this art : for thou art the true , and lively , and eternall god , which livest and reignest ever one god through all worlds ; amen . thou must doe this five dayes ▪ and the sixt day have in a readinesse , five bright swords : and in some secret place make one circle with one of the said swords . and then write this name , sitrael , which done standing in the circle , thrust in thy sword into that name . and write again malanthon , with another sword ; and thamaor , with another ; and falaur , with another ; and sitrami , with another : and ode as ye did with the first . all this done , turn thee to sitrael , and kneeling say thus ; having the crystall stone in thine hands . o sitrael , malantha , thamaor , falaur , and sitrami , written in these circles , appointed to this work ; i doe conjure , and i doe exorcise you , by the father , by the sonne , and by the holy-ghost , by him which cast you out of paradise , and by him which spake the word and it was done , and by him which shall come to judge the quick and the dead , and the world by fire , that all you five infernall masters and princes doe come unto mee , to accomplish and to fulfill all my desire and request , which i shall command you . also i conjure you divels , and command you , i bid you , and appoint you , by the lord jesus christ , the sonne of the most highest god , and by the blessed and glorious virgine mary , and by all the saints , both of men and women of god , and by all the angels , archangels , patriarches , and prophets , apostles , evangelists , martyrs and confessours , virgins , and widowes , and all the elect of god. also i conjure you , and every of you , ye infernall kings by the heaven , by the starres , by the ☉ and by the ☽ and by all the planets , by the earth , fire , air and water , and by the terrestriall paradise , and by all things in them contained , and by your hell , and by all the divels in it , and dwelling about it , and by your vertue and power , and by all whatsoever , and with whatsoever it be , which may constraine and binde you . therefore by all these foresaid vertues and powers , i doe bind you and constrain you into my will and power ; that you being thus bound , may come unto me in great humility , and to appeare in your circles befor● me visibly , in fair form and shape of mankind kings , and to obey unto me all things , whatsoever i shall desire , and that you may not depart from me without my licence . and if you doe against my precepts , i will promise unto you that you shall descend into the profound deep●●sse of the sea , except that you doe obey unto me , in the part of the living son of god , which liveth and reigneth in the unity of the holy ghost , by all world of worlds , amen . say this true conjuration five courses , and then shalt thou see co●e out of the northpart five kings with a marvellous company : which wh●● they are come to the circle , they will alight down off from their hors● and will kneel downe before thee , saying : master , command us w●●● thou wilt , and we will out of hand be obedient unto thee . unto whom thou shalt say ; see that ye depart not from me , without my licence ; and that which i will command you to doe , let it be done truely , su●ely , faithfully , and essentially . and then they all will sweare unto thee to doe all thy will ; and after they have sworn , say the conjuration immediately following . i conjure , charge , and command you , and every of you sirrael , mal●●than , thamaar , falaur , and sitrami , you infernal kings , to put into the crystall stone one spirit learned ●●d expert in all arts and sciences , by the vertue of this name of god tetragrammaton , and by the crosse of our lo●● jesus christ , and by the bloud of the innocent lambe , which redeemed all the world , and by all their virtues and powe●s i charge you , ye ●oble kings , that the said spirit may teach , shew and declare unto me , and to my friends , at all houres and minuts , both night and day , the m●● of all things both bodily and ghostly , in this world , whatsoever i shall request or desire , declaring also to me my very name . and this i command in your part to doe , and to obey thereunto , as unto your ow● lord and master . that done , they will call a certain spirit , whom th●● will command to enter into the centre of the circled or round crystal . t●●● put the crystall between the two circles , and thou shalt see the crys●●●● made black . then command them to command the spirit in the crystall , not 〈◊〉 depart out of the stone , till thou give him licence , and to fulfill 〈◊〉 will for ever . that done , thou shalt see them goe upon the crystall both to answer your requests , and to tarry your licence . that done the spirits will crave licence : and say ; goe ye to your place appoin●●● of almighty god , in the name of the father , &c. and then take up 〈◊〉 crystall , and look therein , asking what thou wilt , and it will shew it ●●to thee . let all your circles be nine foot every way , and made as fo●loweth . work this work in ♋ ♏ or ♓ in the houre of the ☽ or ● and when the spirit is inclosed , if thou feare him , binde him with some bond , in such sort as is elsewhere expressed already in this 〈◊〉 treatise . a figure or type proportionall , shewing what form must be observed and kept , in making the figure whereby the former secret of inclosing a spirit in crystall is to be accomplished , &c. chap. xiii . an experiment of bealphares . this is proved the noblest carrier that ever did serve any man upon the earth , and here beginneth the inclosing of the said spirit , and how to have a true answer of him , without any craft or harm ; and he will appeare unto thee in the likenesse of a fair man or fair woman ; the which spirit will come to thee at all times . and if thou wilt command him to tell thee of hidden treasures that be in any place , hee will tell it thee : or if thou wilt command him to bring to thee gold or silver , he will bring it thee : or if thou wilt goe from one country to another , he will bear thee without any harm of body or soul. therefore * he that will doe this work , shall abstaine from leacherousnesse and drunkennesse , and from false swearing , and doe all the abstinence that he may doe ▪ and namely three dayes before he goe to work , and in the third day when the night is come , and when the starres doe shine , and the element faire and clear , he shall bath himselfe and his fellows ( if he have any ) all together in a quick welspring . then he must be cloathed in cleane white cloathes , and he must have another privy place , and beare him inke and pen , wherewith he shall write this holy name of god almighty in his right hand ✚ agla ✚ and in his left hand this name ✚ ♊ ●●● ✚ and he must have a dry thong of a lions or of a h●●e skin , and make thereof a girdle , & write the holy names of god all above and in the end ✚ a & Ω ✚ . and upon his brest he must have this presen● figure or mark written in virgin parchment , as it is here shewed . and it must b●sowed upon a peece of new linnen , an● so made fast upon thy brest . and if tho● wilt have a fellow to worke with thee , hee must bee appointed in the same manner . you must have also a bright knife that was never occupied , and hee must write on the one side of the blade of the knife ✚ agla ✚ and on the other side of the knifes blade ✚ ♊ ●●● ✚ and with the same knife he must make a circle , as hereafter followeth : the which is called salomons circle . when that hee is made , goe into the circle , and close again the place , there where th● wentest in , with the same knife , and say ; per crucis ho● signum ✚ su● at procui omne malignum ; et per idem signum ✚ salvetur quodque bex●num , by the sign of the crosse ✚ may all evill fly farre away , and by the same signe ✚ may all that is good be preserved ; and make suffur●gations to thy self , and to thy fellow or fellows , with frankincense , m●stike , lignum aloes : then put it in wine , and say with good devotion , in the worship of the high god almighty , all together , that he may defend you from all evils . and when he that is master will close the spirit , he shall say towards the east with meeke and devout devotion , these psalmes and prayers as followeth here in order . the two and twentieth psalm . o my god my god , look upon me , why hast thou forsaken me , and art so farre from my health , and from the words of my complaint ? and so forth to the end of the same psalm , as it is to bee found in the book . this psalm also following , being the fifty one psalme , must be said three times ever , &c. have mercy upon me , o god , after thy great goodnesse , according to the multitude of thy mercies , doe away mine offences , and so forth to the end of the same psalm , concluding it with , glory to the father and to the son , and to the holy ghost , as it was in the beginning , is now and ever shall be world without end , amen . then say this verse : o lord leave not my soul with the wicked ; nor my life with the bloud-thirsty . then say a pater noster , an ave maria , and a credo , & ne nos inducas . o lord shew us thy mercy , and we shall be saved . lord heare our prayer , and let our cry come unto thee . let us pray . o lord god almighty , as thou warnedst by thine angell , the three kings of cullen , iasper , m●lchior , and balthasar , when they came with worshipfull presents toward bethlehem ; iasper brought myrrh ; melchior , incense , balthasar , gold ; worshipping the high king of all the world , jesus gods son of heaven , the second pe●son in trinity , being born of the holy and clean virgine s. mary queen of heaven , empresse of hell , and lady of all the world : at that time the holy angell gabriel warned and had the foresaid three kings , that they should take another way , for dread of perill , that herod the king by his ordinance would have destroyed these three noble kings , that meekly sought out our lord and saviour . as wittily and truly as these three kings turned for dread , and took another way ; so wisely and so truly , o lord god , of thy mightifull mercy , blesse u● now at this time , for thy blessed passion save us , and keep us all together from all evill ; and thy holy angell defend us . let us pray . o lord , king of all kings , which containest the throne of heavens , and beholdest all deeps , weighest the hils , and shuttest up with thy hand the earth , hear us most meeke●t god , and grant unto us ( being unworthy ) according to thy great mercy , to have the verity and vertue of knowledge of hidden treasure by this spirit invōcated , through thy help o lord jesus christ , to whom be all honour and glory , from worlds to worlds everlastingly , amen . then say these names ✚ helic ✚ ●ely● ✚ essejero ✚ d●us ●●ternus ✚ cloy ✚ clemen● ✚ ●eloye ✚ deus sanctus ✚ sab●oti ✚ deus exerc●●●●donay ✚ deus mirabilis ✚ jao ✚ verax ✚ aneph●neton ✚ deus ineffabilis ✚ sodoy ✚ dominator dominus ✚ on sortissimus ✚ deus ✚ qui , the which wouldest be prayed unto of sinners receive ( we beseech thee ) these sacrifices of praise , and our meek prayers , which we unworthy doe offer unto thy divine majesty . deliver us , and have mercy upon us , and prevent with thy holy spirit this work , and with thy blessed help to follow after ; that this our work begun of thee , may be ended by thy mighty power . amen . then say this anon after ✚ homo ✚ sacarus ✚ museolameus ✚ ●heruborca ✚ being the figure upon thy brest aforesaid , the girdle about thee , the circle made , blesse the circle with holy water , and sit down in the midst and read this conjuration as followeth , sitting back to back at the first time . i exorcise and conjure bealphares , the practiser and preceptor of this art , by the maker of heavens and of earth , and by his vertue and by his unspeakable name tetragrammaton , and by all the holy sacraments , and by the holy majesty and deity of the living god. i conjure and exorcise thee bealphares by the vertue of all angels , archangels , thrones , dominations , principa●s , potestats , virtures , cherubim and seraphim ; and by their vertues , and by the most truest and speciallest name of your master that you doe come unto us , in faire form of man or woman kinde , been visibly before this circle ; and not terrible by any manner of wayes ▪ this * circle being our tuition and protection , by the mercifull goodnesse of our lord and saviour jesus christ , and that you doe make answer truly , without craft or deceit , unto all my demands and questions , by the vertue and power of our lord jesus christ , amen . chap. xiiii . to bind the spirit bealphares , and to loose him again . now when he is appeared , bind him with these words which follow * i conjure thee bealphares , by god the father , by god the son and by god the holy ghost , and by all the holy company in heaven ; and by their vertues and powers i charge thee bealphares , that thou shalt not depart out of my sight , nor yet to alter thy bodily shape , that thou art appeared in , nor any power shalt thou have of our bodies or soules , eartly or ghostly , but to be obedient to me , and to the words of my conjuration , that be written in this book . i conjure thee bealphares , by all angels and archangels , thrones , dominations , principats , potestates , vertutes , cherubim and seraphim , and by their vertues and powers . i conjure and charge , binde and constraine thee bealphares , by all the 〈◊〉 words aforesaid , and by their vertues that thou be obedient unto me , and to come and appeare visibly unto me , and that in all dayes , houres and minutes , wheresoever i be , being called by the vertue of our lord jesus christ , the which words are written in this book . look ready thou be to appeare unto me , and to give mee good counsell , how to come by treasures hidden in the earth , or in the water , and how to come to dignity and knowledge of all things , that is to say , of the magick art , and of grammar , dialectike , rhetorike , arithmeticke , musick , geometry , and of astromomy , and in all other things my will quickly to be fulfilled ; i charge upon pain of everlasting condemnation , fiat , fiat , fiat , amen . when he is thus bound , ask him what thing thou wilt , and he will tell thee , and give thee all things that thou wilt request of him , without any sacrifice doing to him , and without forsaking thy god , that is , thy maker . and when the spirit hath fulfilled thy will and intent , give him license to depart as followeth . a license for the spirit to depart . go unto the place predestinated and appointed for thee ; where thy lord god hath appointed thee , untill i shall call thee again . be thou ready unto me and to my call , as often as i shall call thee , upon pain of everlasting damnation . and if thou wilt , thou mayst recite , two or three times the last conjuration , untill thou doe come to this ●earin , in throno , if he will not depart , and then say in throno , that thou depart from this place , without hurt or damage of any body , or of any deed to be done ; that all creatures may know , that our lord is of all power , most mightiest , and that there is none other god but he , which is three , and one , living for ever and ever . and the malediction of god the father omnipotent , the son and the holy ghost , descend upon thee , and dwell alwayes with thee , except thou doe depart without damage of us , or of any creature , or any other evill deed to be done ; and thou to goe to the place predestinated . and by our lord jesus christ i do else send thee to the great pit of hell , except ( i say ) that thou depart to the place , whereas thy lord god hath appointed thee and see thou be ready to me and to my call , at all times and places , at mine own will and pleasure , day or night , without damage or hurt of me , or of any creature ; upon pain of everlasting damnation : fiat , fiat , fiat , amen , amen . the peace of jesus christ be between us and you ; in the name of the father , and of the son , and of the holy ghost , amen . por crucis hoc ✚ signum &c. say in principio erat verbum , & verbum erat apud deum ; in the beginning was the word , and the word was with god , and god was the word : and so forward , as followeth in the first chapter of saint iohns gospell , staying at these words , full of grace and truth : to whom bee all honour and glory world without end , amen . a type or figure of the circle for the master and his fellowes to sit in , shewing how , and after what fashion it should be made . this is the circle for the master to sit in , and his fellow or fellowes , at the first calling , sit back to back , when hee calleth the spirit ; and for the fairies make this circle with chalk on the ground , as is said before . this spirit bealphares being once called and found , shall never have power to hurt thee . call him in the houre of ♃ or ♀ the ☽ increasing . chap. xv. the making of the holy water . exorciso te creaturam salis , per deum vivum ✚ per deum ✚ verum ✚ per deum sanctum ✚ per duem qui te per elizaeum prophetam in aquam mitli jussit , ●t●s naretur sterrilitas aquae , ut efficia●is sal exorcisa●us in saluum credentium ; ut sit omnibus te sumentibus sanitas animae & corporis , & essugiat atque discedat ab co loco qui aspersus st●●at omnis phantasia & nequitia , vel versutia diabolicae fraudis , omnisque spiritus , adjuratus per cum , qui venturus est judicare vivos & mo tuos , & saeculum perignem amen . oremus : imunsam clementiam tuam , omnipotens aeterne deus , humiliter imploramus , ut hanc creaturam salis , quam in usum generis humani tribuisti , bene ✚ dicere & sancti ✚ ficare tua prelate digneris , ut sit omnibus sumentibus sa●is menlis & corporis , ut quicquid ex co tactum suerit , vel respersum , careat omni immundicia , omnique impugnatione spiritualis nequitia , per dominum nostrum iesum christum filium tuum , qui tecum vivit & regnat in unitate spiritus sancti , deus per omnia saecula saeculorum , amen . to the water say also as followeth . exorciso te creaturam aquae in nomine ✚ patris ✚ & iesu christi filii ejus domini nostri , & in virtute spiritus ✚ sanct ✚ ut siat aquae exorcisata , ad estisgandam omnem potestatem inimici , & ipsum inimicum erodicare & explantare valeas , cum angelis suis apostatis , per virtutem ejusdem domini nostri iesu christi , qui venturus est judicare vivos & mortuos , & saeculum per ignem , amen . oremus : deus , qui ad salutem humani generis maxima quaeque sacramenta in aquarum substantia condidisti , adesto propitius invocationibus , nostris , & elemento buic , m●ltimodis purificationibus praeparato , virtutem tuae bene ✚ dictionis insunde , ut creatura tua mysteriis tuis servicas , ad abigendos daemones , ma●bosque pellendos , divinae gratiae sumat effectum , ut quicquid in domibus , vel inlocis fidelium haec unda resperserit , careat omni immunditia , liberetur a noxa , non illic residea● spiritus , pestilens , non aura corrumpens , discedant omnes insidi● latentis inimici , & si quid est , quod aut incolumitati habitantium invidet aut quieti , asper sione hujus aquae effugiat , ut salubritas per invocationem sancti tui nominis expetita ab omnibus sit impugnationibus desensa , per dominum nostrum iesum christum filium tuum , qui tecum vivil & regnat , in unitate spiritus sancti , deus per omnia saecula saeculorum , amen . then take the salt in thy hand , and say putting it into the water , making in the manner of a cross. commixtio salis & aquae pariter fiat , in nomine patris , & filii , & spiritus sancti , amen . dom●aus v●biscum , et cum spiritu tuo oremus : deus m●cte virtutis author , & insuperabil●s imperit ●ex , a● semper magnificus ritum● bator , qui ad : ●●●ae dominationis v●●●s rep●●mis , qui inimici rugi●u● sa vitiam superas , qui hostiles nequittas potens ●a pugnas ; te domine trementes & su plices d●p●●●a●u● a● potimus , ut hanc ●r●●●t●am salis & aquae aspi●ias , bemguus 〈…〉 es , putails tuae rore sanct . ✚ fices , ubicunque fu●●ll aspersa , per invocationem sancti tui nominis , omnis infestatio in mundi spiritus ab●●tatur , terrorque venenosi se pantis procul pellatur ; & praesevita sancti spiritus nobis 〈◊〉 tuam poscentibus ubique adesse dignetur , per dominum nostrum ipsum ● brisium filium ●●●un , qui ●●cum vivit & regnat in unitate spiritus sancti deus per omnia soecula saeculerum , amen . then sprinkle upon any thing , and say as followeth . asperges me domine ●yssopo , & mundabor , lavabis me , & supra niven dealbabor . miscrere mei deus , secundum magnam misericordiaum tuam , & supra nivem deal●abor . gloria patri , & filio , & spiritus sancto : sicut 〈◊〉 in principio , & nunc , & semper , & in saecula saeculorum , amen . et supra nivem dealbabor , aspergesme &c. oslende nobis domine mis●rcordiam tuam , & salutare tuum da nobis ; exaudi nos domine sancte , pater omnipoteus , aete●●● deus , & mittere dignere sanctum angelum tuum de coelis , qui custodiat , so●●● , visitet , & defendat omnes habitantes in hoc ●abitaculo , per christum dominus nostrum . amen , amen . chap. xvi . to make a spirit to appeare in a crystall . i do conjure thee n. by the father , and the sonne , and the holy ghost , the which is the beginning and the ending , the first and the last , an by the latter day of judgement , that thou n. do appeare in this crystall stone , or any other instrument , at my pleasure , to me and my fellow , gently and beautifully , in faire forme of a boy of twelve yeares of age , without hurt or damage of any of our bodyes or soules ; and certainly to informe and to shew me , without any guile or craft , all that we do desire or demand of thee to know , by the vertue of him , which shall come to judge the quicke and the dead , and the world by fire , amen . also i conjured and exorcise thee n. by the sacrament of the altar , and by the substance thereof , by the wisdome of christ , by the sea , and by his vertue , by the earth , and by all things that are above the earth , and by their vertues , by the ☉ and the ☽ by ♄ ♃ ♂ and ♀ and by their vertues , by the apostles , martyrs , confessors , and the virgins and widowes , and the chast , and by all saints of men or of women , and innocents , and by their vertues , by all the angels and archangels , thrones , dominations , principats , potestats , virtutes , cherubim , and seraphim , and by their vertues , and by the holy names of god , tetragrammaton , el o●sion , a●la , and by all the other holy names of god , and by their vertues , by the circumcision , passion , and resurrection of our lord iesus christ , by the heavines of our lady the virgine , and by the joy which she had when she saw her sonne rise from death to life , that thou n. do appeare in this crystall stone , or any other instrument , at my pleasure , to me and to my ●e low , gently , and beautifully , and visibly , in faire forme of a child of twelve yeares of age , without hurt or damage of any of our bodyes or soules , and truly to informe and shew unto me and to my fellow , without fraud or guile , all things according to thine oath and promise to me , whatsoever i shall demand or desire of thee , without any hindrance or ca●rying , and this conjuration be read of me three times , upon paine of eternall condemnation , to the last day of judgement : fiat , fiat , fiat , amen . and when he is appeared , bind him with the hand of the dead above written : then say as followeth . i charge thee n. by the father , to shew me true visions in this crystall stone , if there be any treasure hidden in such a place n and wherein it lieth , and how many foot from this peece of earth , east , west , north , or south . chap. xvii . an experiment of the dead . first go and get of some person that shal be put to death , a promise , and sweare an oath unto him , that it he will come to thee , after his death , his spirit to be with thee , and to remaine with thee all dayes of thy life , and will do thee true service , as it is contained in the oath and promise following . then lay thy hand on thy booke , and sweare this oath unto him . i n. do sweare and promise to thee n. to give for thee an almesse every moneth , and also to pray for thee once in every weeke , to say the lords prayer for thee , and so to continue all the dayes of my life , as god me helpe and holy doome , and by the contents of this booke , amen . then let him make his oath to thee as followeth , and let him say after thee , laying his hand upon the booke . * i n. do sweare this oath to thee n. by god the father omnipotent , by god the son jesus christ , and by his precious bloud which hath redeemed all the world , by the which bloud i do trust to be saved at the generall day of judgment , and by the vertues thereof , i n. doe sweare this oath to thee n. that my spirit that is within my body now , shall not ascend , nor descend , nor go to any place of rest , but shall come to thee n. and be very well pleased to remaine with thee n. all the dayes of thy life , and so to be bound to thee n. and to appeare to thee n. in any crystall stone , glasse , or other mirror , and so to take it for my resting place . and that , so soone as my spirit is departed out of my body , straightway to be at your commandements , and that in and at all days , nights , houres , and minutes , to be obedient unto thee n. being called of the e●by the vertue of our lord jesu● christ , and our of hand to have common talke with thee at all times , and in all houres and minutes , to open and declare to thee n. the truth of all things present , past and to come , and how to worke the magick art and all other noble sciences , under the throne of god. if i do not performe this oath and promise to thee n. but doe flie from any part thereof , then to be condemned for ever and ever , amen . also i n. do sweare to thee by god the holy ghost , and by the great wisedome that is in the divine godhead , and by their vertues , and by all the holy angels , archangels , thrones , dominations , principats , poteslaus , virtutes , cherubim and seraphim , and by all their vertues do i n. sweare , and promise thee to be obedient as is rehearsed . and here , for a witnesse , do i n. give thee n. my right hand , and do plight thee my faith and troth , as god me helpe and holydome . and by the holy contents in this booke do i n. sweare , that my spirit shall be thy true servant , all the dayes of thy life , as is before rehearsed and here for a witnesse , that my spirit shal be obedient unto thee n. and to those bonds of words that be written in this n. before the bonds of words shall be rehearsed thrise ; else to be damned for ever : and thereto say all faithfull soules and spirits , amen , amen . then let him sweare this oath * three times , and at every time kisse the book , and at every time make marks to the bond . then perceiving the time that he will depart , get away the people from you , and get or take your stone or glasse , or other thing in your hand , and say the pater noster , ave and credo , and this prayer as followeth . and in all the time of his departing , rehearse the bonds of words ; and in the end of every bond , say oftentimes ; remember thine oath and promise . and bind him strongly to thee , and to thy stone , and suffer him not to depart , reading thy bond . times and every day when you do call him by your other bond , bind him strongly by the first bond : by the space of . dayes apply it , and thou shalt be made a man for ever . now the pater noster , ave , and credo must be said , and then the prayer immediately following . o god of abraham , god of isaac , god of iacob , god of tobias ; ●he which diddest deliver the three children from the hot burning oven , sidrac , misac , and abednago , and susanna from the false crime , and daniel from the lions power : even so o lord omnipotent , i beseech thee , for thy great mercy sake , to helpe me in these my works , and to deliver me this spirit of n. that he may be a true subject unto me n. all the dayes of my life , and to remaine with me , and with this n. all the dayes of my life . o glorious god , father , sonne , and holy ghost , i beseech thee to help me at this time , and to give me power by thy holy name , merits and vertues , wherby i may conjure and constraine this spirit of n. that he may be obedient unto me , and may fulfill his oath and promise , at all times , by the power of all thine holinesse . this grant o lord god of hosts , as thou art righteous and holy , and as thou art the word , and the word god , the beginning and the end , sitting in the thrones of thine everlasting kingdomes , and in the divinity of thine everlasting godhead , to whom be all honour and glory , now and for ever and ever , amen , amen . chap. xviii . a bond to binde him to thee , and to thy n. as followeth . in conjure and constraine the spirit of n. by the living god , by the true god , and by the holy god , and by their vertues and powers i conjure and constraine the spirit of thee n. that thou shalt not ascend nor descend out of thy body , to no place of rest , but onely to take thy resting place with n. and with this n. all the dayes of my life , according to thine oath and promise i conjure and constraine the spirit of n. by these holy names of god ✚ tetragrammaton ✚ adonay ✚ agla ✚ saday ✚ sabaoth ✚ planabothe ✚ panthon ✚ craton ✚ vcupmaton ✚ deus ✚ homo ✚ omnipotens ✚ sempiternus ✚ ysus ✚ terra ✚ unigenitus ✚ salvator ✚ via ✚ vila ✚ manus ✚ sons ✚ origo ✚ filius ✚ and by their vertues and powers i conjure and constraine the spirit of n. that thou shalt not remaine in the fire , nor in the water , in the aier , nor in any privy pla●e of the earth , but onely with me n. and with this n. all the dayes of my life . i charge the spirit of n. upon paine of everlasting condemnation , remember thine oath and promise . also i conjure the spirit of n. and constraine thee by the excellent name of jesus christ , a and Ω , the first and the last ; for this holy name of jesus is above all names , for unto * it all knees doe bow and obey both of heavenly things , earthly things , and infernals . nor is there any other name given to man , whereby we have any salvation , but by the name of iesus . therefore by the name , and in the name of jesus of nazareth , and by his nativity , resurrection and ascension , and by all that appertaineth to his passion , and by their vertues and powers , i do conjure and constraine the spirit of n. that thou shalt not take any resting place in the ☉ not in the ☽ nor in ♄ nor in ♃ nor in ♂ nor in ♀ nor in ☿ nor in any of the twelve signes , nor in the concavity of the clouds , nor in any other privie place , to rest or stay in , but onely with me n. or with this n. all the dayes of my life . if thou be not obedient unto me , according to thine oath and promise , i n. do condemne the spirit of n. into the pit of bell for ever , amen . i conjure and constraine the spirit of n. by the bloud of the innocent lambe jesus christ , the which was shed upon the crosse , for all those that do obey into it , and beleeve in it , shall be saved and by vertue thereof , and by all the aforesaid riall names and words of the living god by me pronounced , i do conjure and constraine the spirit of n. that thou do be obedient unto me , according to thine oath and promise . if thou refuse to do as is aforesaid , i n by the holy trinity , and by his vertue and power do condemne the spirit of n. into the place whereas there is no hope of ●●ehiedy , but everylasting condemnation , and honor , and paine upon paine daily , horribly , and lamentably , the paines there to be augmented , so thicke as the stars in the firmament , and as the gravell sand in the sea : except thou spirit of n. obey me n. as is afore rehearsed ; else i n. do condemne the spirit of n. into the pit of everlast●ng condemnation ; fiat , fiat , amen . also i conjure thee , and constraine the spirit of n. by all angels , archangels , thrones , dominations , principats , porestats , virtutes , cherubim and seraphim , and by the foure evangelist , matthew , marke , luke , and iohn , and by all things contained in the old law and the new , and by their vertues , and by the twelve apostles , and by all patriarchs , prophets , martyrs , confessors , virgins , innocents , and by all the elect and chosen , is , and shall be , which followeth the lambe of god ; and by their vertues and powers i conjure and constraine the spirit of n. strongly , to have common talke with me , at all times , and in all dayes , nights , houres , and minutes , and to talke in my mother tongue plainely , that i may heare it , and understand it , declaring the truth unto me of all things , according to thine oath and promise ; else to be condemned for ever ; fiat , fiat , amen . also i conjure and constraine the spirit of n. by the * golden girdle , which girdeth the loines of our lord jesus christ , so thou spirit of n. be thou bound and cast into the pit of everlasting condemnation , for thy great disobedience and unreverent regard that thou hast to the holy names and words of god almighty , by me pronounced : fiat , amen . also i conjure , constraine , command , and binde the spirit of n. by the two edged sword which iohn saw proceed out of the mouth of god almighty : except thou be obedient as is aforesaid , the sword cut thee in peeces , and condemne thee into the pit of everlasting paines , where the fire goeth not out , and where the worme dieth not ; fiat , fiat , fiat , amen . also i conjure and constraine the spirit of n. by the throne of the godhead , and by all the heavens under him , and by the celestiall city new ierusalem , and by the earth , by the sea , and by all things created and contained therein ; and by their vertues and powers , and by all the infernalls , and by their vertues and powers , and by all things contained therein , and by their vertues and powers , i conjure and constraine the spirit of n. that now immediatly thou be obedient unto me , at all times hereafter , and to those words of me pronounced according to thine oath and promise : * else let the great curse of god , the anger of god , the shadow and darkenesse of everlasting condemnation be upon thee thou spirit of n. for ever and ever , because thou hast denied thine health , thy faith , and salvation , for the great disobedience thou art worthy to be condemned . therefore let the divine trinity , angels and archangels , thrones , dominations , principats , ●potesta●es , virtutes , cherubim and seraphim , and all the soules of the saints , that shall stand on the right hand of our lord jesus christ , at the generall day of judgement , condemne the spirit of n. for ever and ever , and be a witnesse against thee , because of thy great disobedience , in and against thy promises , fiat , fiat , amen . being thus bound , he must needs be obedient unto thee , whether he will or no : prove this ▪ and here followeth a bond to call him to your n. and to shew you true visions at all times , as in the houre of ♄ to bind or inchant any thing , and in the houre of ♃ for peace and concord , in the houre of ♂ to marre , to destroy , and to make sicke , in the houre of the ☉ to bind tongues and other bonds of men in the houre of ♀ to increase love , joy , and good will , in the houre of ☿ to put away enimity or hatred , to know of theft , in the houre of the ☽ for love , goodwill and concord , ♄ lead ♃ tinne ♂ iron ☉ gold ♀ copper ☿ quicksiver ☽ silver , &c. chap. xix . this bond as followeth , is to call him into your crystall stone , or glasse , &c. also i do conjure thee spirit n. by god the father , by god the sonne , and by god the holy ghost , a and Ω , the first and the last , and by the latter day of judgement , of them which shall come to judge the quicke and the dead , and the world by fire , & by their vertues and powers i constraine thee spirit n. to come to him that holdeth the crystall stone in his hand , and to appeare visibly , as hereafter followeth . also● i conjure thee spirit n. by these holy names of god ✚ tetragrammaton ✚ adonay ✚ el ✚ ousion ✚ agla ✚ iesus ✚ of nazareth ✚ and by the vertues thereof , and by his nativity , death , buriall , resurrection , and ascension , and by all other things appertaining unto his passion , and by the * blessed virgin mary mother of our lord jesus christ , and by al the joy which she had when she saw her sonne rise from death to life , and by the vertues and powers thereof i constraine thee spirit n. to come into the crystall stone , and to appeare visibly , as hereafter shall be declared . also i conjure thee n. thou spirit , by all angels , archangels , thrones , dominations , principats , potestats , virtues , cherubim and seraphim , and by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ , and by the twelve signes , and by their vertues and powers , and by al things created and confirmed in the firmament , and by their vertues and powers i constraine thee spirit n. to appeare visibly in that crystall stone , in faire * forme and ●hape of a white angell , a greene angell , a blacke angell , a man , a woman , boy , a maiden virgine , a white grayhound , a divell with great hornes , without any hurt or danger of our bodyes or soules , and truly to imforme and shew unto us , true visions of all things in that crystall stone , according to thine oath and promise , and that without any hindrance or tarrying , to appeare visibly , by this bond of words read over by 〈◊〉 three times , upon paine of everlasting condemnation ▪ fiat , fiat , amen . then being appeared , say these words following . i conjure thee spirit , by god the father , that thou shew true visions in that crystall stone , where there be any n. in such a place or no , upon paine of everlasting condemnation , fiat , amen . also i conjure thee spirit n. by god the sonne iesus christ , that thou doe shew true visions unto us , whether it be gold or silver , or any other metals , or whether there were any or no , upon paine of condemnation , fiat , amen . also i conjure thee spirit n. by god the holy ghost , the which doth sanctifie all faithfull soules and spirits , and by their vertues and powers i constraine thee spirit n. to speake , open and to declare the true way , how we may come by these treasures hidden in n. & how to have it in our custody , & who are the keepers thereof , and how many there be , and what be their names , and by whom it was laid there , and to shew me true visions of what sort and similitude they be , and how long they have kept it , and to know in what dayes and houres 〈◊〉 shall call such a spirit , n. to bring unto us these treasures , into such a plan n. upon paine of everlasting condemnation ✚ also i constraine thee spirit n. by all angels , archangels , thrones , dominations , principats , potesta●s virtutes , cherubim & seraphim , that you do shew a true vision in this crystall stone , who did convay or steale away such a n. and where , it is , and who hath it , and how far off , and what is his or her name , and how and when to come unto it , upon paine of eternall condemnation , fiat , amen . also i conjure thee spirit n. by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ & by all the characters in the firmament , that thou do shew unto me a true vision in this crystall stone , where such n. and in what state he is , and how long ●e hath been there , and what time he will be in such a place , what day and houre : and this and all other things to declare plainely , in paine of hell fire ; fiat , amen . a licence to depart . depart out of the sight of this crystall stone in peace for a 〈◊〉 and ready to appeare therein againe at any time or times i shal call thee , by the vertue of our lord iesus christ , and by the bonds of words which are written in this booke , and to appeare ●●sibly , as the words be rehearsed . i constraine thee spirit n. by the divinity of the godhead , to be obedient unto these words rehearsed , upon paine of everlasting condemnation , both in this world , and in the world● come , fiat , fiat , fiat , amen . chap. xx. when to talk with spirits , and to have true answers to find out a theife . the dayes and houres of ♄ ♂ ☿ and the ☽ is best to doe all crafts of necromancy , and for to speak with spirits , and for to find theft , and to have true answer thereof , or of any other such like . and in the dayes and houres of ☉ ♃ ♀ is best to doe all experiments of love , and to purchase grace , and for to be invisible , and to do any operations whatsoever it be , for any thing , the ☽ being in a convenient signe . as when thou labourest for theft , see the moon be in an earthy signe , as ♉ ♍ ♑ , or of the air , as ♊ ♎ ♒ , and if it be for love , favour or grace , let the ☽ be in a signe of the fire , as ♈ ♌ ♐ , and for hatred , in a signe of the water , as ♋ ♏ ♓ . for any other experiment , let the ☽ be in ♈ . and if thou findest the ☉ and the ☽ in one sign that is called in even number , then thou mayst write , consecrate , conjure , and make ready all manner of things that thou wilt doe , &c. to speak with spirits . call these names , orimoth , belimoth , lym●ck , and say thus : i conjure you up by the names of the angels satur and azimor , that you intend to me in this houre , and send unto a me spirit called sagrigrit , that he do fulfill my commandement and desire , and that also can understand my words for one or two years , or as long as i will , &c. chap. xxi . a confutation of conjuration , especially of the raising , binding and dismissing of the divell , of going invisible , and other lewd practises . thus far have we waded in shewing at large the vanity of necromancers , conjurors , and such as pretend to have reall conference and consultation with spirits and divels : wherein ( i trust ) you see what notorious blasphemy committed , besides other blind superstitious ceremonies , a disordered heap , which are so far from building up the endeavours of these black art practitioners , that they doe altogether ruinate and overthrow them , making them in their follies and falsehoods as bare and naked as an anatomy . as for these ridiculous conjurations , last rehearsed , being of no small reputation among the ignorant , they are for the most part made by t. r. ( for so much of his name he bewrayeth ) and iohn cokirs , invented and deviced for the augmentation and maintenance of their living , for the edifying of the poore , and for the propagating and inlarging of gods glory , as in the beginning of their book of conjurations they protest ; which in this place , for the further manifestation of their impiety , and of the witchmongers follie and credulity , i thought good to insert , whereby the residue of their proceedings may be judged , or rather detected . for if we seriously behold the matter of conjuration , and the drift of conjurors , we shall finde them , in mine opinion , more faulty then such as take upon them to be witches , as manifest offenders against the majesty of god , and his holy law , and as apparent violators of the laws and quietnesse of this realm : although indeed they bring no such thing to passe , as is surmised and urged by c●edulous persons , cousenors , lyars , and witchmongers . for these are alwayes learned , and rather abusers of others , than they themselves by others abused . but let us see what appearance of truth or possibility is wrapped withi● thes● mysteries , and let us unfold the deceipt . they have made choice of certaine words , whereby they say they can work miracles , &c. and first of all , that they call divels and soules out of hell , ( though we find in the scripture manifest proofs that all passages are stopped concerning the egresse out of hell ) so as they may goe thither , but they shall never get out , for ab inferno nulla est redemptio , out of hell there is no redemption . well , when they have gotten them up , they shut them in a circle made with chalk , which is so strongly beset and invironed with crosses and names , that they cannot for their lives get out ; which is a very probable matter . then can they bind them and loose them at their pleasures , and make them that have been lyers from the beginning , to tell the truth , yea they can compell them to doe any thing . and the divels are forced to be obedient unto them , and yet cannot be brought to due obedience unto god their creator . this done ( i say ) they can worke all manner of miracles ( saving blew miracles ) and this is beleeved of many to be true ; tam credula mens hominis , & arrectae fabulis aures . so light of beleef is the mind of man , and attentive to tales his eares now and than . but if christ ( onely for a time ) left the power of working miracles among his apostles and disciples for the confirmation of his gospell , and the faith of his elect : yet i deny altogether that hee left that power with these knaves , which hide their cousening purposes under those lewd and foolish words , according to that which peter saith ; with faigned words they make merchandize of you . and therefore the counsell is good that paul giveth us , when he biddeth us take heed that no ▪ man deceive us with vain words . for it is the lord only that worketh great wonders , and bringeth mighty things to passe . it is also written , that gods word , and not the words of conjurors , or the charmes of witches healeth all things , maketh tempests , and stilleth them . but put case the divell could be fetched up and fettered , and loosed again at their pleasure &c. i marvell yet , that any can be so bewitched as to be made to beleeve , that by vertue of their words , any earthly creature can be made invisible . we think it a lye to say that white is black ; and black white ; but it is a more shamelesse assertion to affirm , that white is not , or black is not at all ; and yet more impudency to hold that a man is a horse ; but most apparent impudency to say , that a man is no man , or to be extenuated into such a quantity , as thereby he may be invisible , and yet remain in life and health , and that in the cleare light of the day , even in the presence of them that are not blinde . but surely he that cannot make one haire white or black , whereof ( on the other side ) not one falleth from the head without gods-speciall providence , can never bring to passe , that the visible creature of god shall become nothing , or lose the vertue and grace powred thereinto by god the creator of all things . if they say that the divell covereth them with a cloud or veil , as m. mal. bodin , and many other doe affirm ; yet ( me thinks ) we should either see the cover , or the thing covered . and though perchance they say in their hearts ; tush , the lord seeth not , who indeed have blinded them , so as seeing , they see not ; yet they shall never be able to perswade the wise , but that both god and man doth see both them and their knavery in this behalf . i have heard of a fool , who was made beleeve that he should goe invisible and naked ; while he was well whipped by them , who ( as he thought ) could not see him . into which tools paradise they say * he was brought , that enterprised to kill the prince of orenge . chap. xxii . a compartson betweeen popish exorcis and other conjurors , a popish conjuration published by a great doctor of the romish church , his rules and cautions . i see no difference , between these and popish conjurations ; for they agree in order , words , and matter , differing in no circumstance , but that the papists doe it without shame openly , the other doe it in hugger mugger secretly . the papists ( i say ) have officers in this behalfe , which are called exorcists or conjurors , and they look narrowly to other cousenours , as having gotten the upper hand over them . and because the papists shall be without excuse in this behalfe , and that the world may see their cousenage , impiety , and folly to be as great as the others , i will cite one conjuraton ( of which sort i might cite a hundred ) published by iacobus de chusa , a great doctor of the romish church , which serveth to find out the cause of noise and spirituall rumbling in houses , churches , or chappels , and to conjure walking spirits ; which evermore is knavery and cousenage in the highest degree . mark the cousening devise hereof , and confer the impiety with the others . first ( forsooth ) he saith it is expedient to fast three days , and to celebrate a certain number of masses , & to repeat the seven psalms penitential ; then four or five priests must be called to the place where the haunt or noise is , then a candle hallowed on candlemas day must be lighted , and in the lighting thereof also must the seven psalmes be said , and the gospell of st. iohn . then there must be a crosse and a censer with frankincense , and therewithall the place must be censed or perfumed , holy water must be sprinkled , and a holy stoal must be used , and ( after divers other ceremonies ) a prayer to god must be made , in manner and form following . o lord jesus christ , the knower of all secrets , which alwayes revealest all wholesome and profitable things to thy faithfull children , and which sufferest a spirit to shew himself in this place , wee beseech thee for thy bitter passion , &c. vouchsafe to command this spirit , to reveale and signifie unto us thy servants , without our terrour or hurt , what hee is , to thine honour , and to his comfort ; in nomine patris , &c. and then proceed in these words . wee beseech thee , for christs sake , o thou spirit , that if there be any of us , or among us , whom thou wouldst answer , name him , or else manifest him by some sign . is it fryer p. or doctor d. or doctor burc . or sir feats , or sir iohn , or sir robert ; et sic de caeteris circunslamibus . for it is well tryed ( saith the glosse ) he will not answer every one . if the spirit make any sound of voice , or knocking , at the naming of any one , he is the counsenour ( the conjuror i would say ) that must have the charge of this conjuration or examination . and these forsooth must be the interrogatories , to wit ? whose soule art thou ? wherefore camest thou ? what wouldst thou have ? wantest thou any suffrages , masses , or almes ? how many masses will serve thy turn , three , six , ten , twenty , thirty , & c ? by what priest ? must he be religious or secular ? wilt thou have any fasts ? what ? how many ? how great ? and by what persons ? among hospitals , lepers ? or beggers ? what shall be the signe of thy perfect deliverance ? wherefore liest thou in purgatory ? and such like . this must be done in the night . if there appear no sign at this hour , it must be deferred untill another houre . holy water must be left in the place . there is no fear ( they say ) that such a spirit will hurt the conjuror ; for he can sinne no more , as being in the meane state between good and evill , and as yet in the 〈◊〉 of satisfaction . * if the spirit doe hurt , then it is damned soule , and not an elect . every man may not be present hereat , specially such as be weak of complexion . they appear in divers manners , not alwayes in body or bodily shape , ( as it is read in the life of s. martine , that the divell did ) but sometimes invisible , as only by sound , voice , or noise . thus 〈◊〉 iacobus de chusa . but because you shall see that these be not empty words , nor standet● ; but that in truth such things are commonly put in practise in the romish church , i will here set downe an instance , lately and truly , though lewdly performed ; and the same in effect as followeth . chap. xxiii . a late experiment or cousening conjuration practised at orleance by the franciscan friers , how it was detected , and the judgement against the authors of that comedy . in the year of our lord . at orleance in france , the maiors wife dyed , willing and desiring to be buryed without any pompe or noise , &c. her husband , who reverenced the memoriall of her , did even as she had willed him . and because she was buried in the church of the * franciscans , besides her father and grandfather , and gave them in reward only six crownes , whereas they hoped for a greater prey ; shortly after it chanced , that as he felled certain woods and sold them , they desired to give them some part thereof freely without mony ; which he flatly denyed . this they took very grievously . and whereas before they misliked him , now they conceived such displeasure as they devised this means to be revenged ; to wit , that his wife was damned for ever . the chiefe workmen and framers of this tragedy were colimannus and stephanus aterbatensis , both doctors of divinity ; this colimannus was a great conjuror , and had all his implements in a readinesse , which hee was wont to use in such businesse . and thus they handle the matter . they place over the arches of the church a young novice ; who about midnight when they came to mumble their prayers , as they were wont to doe , maketh a great rumbling , and noise . out of hand the monks began to conjure and to charm , but he answered nothing . then being required to give a signe , whether he were a dum spirit or no , he began to rumble againe ; which thing they took as a certaine signe . having laid this foundation , they goe unto certain citizens , chief men , and such as favoured them , declaring that a heavy chance had happened at home in their monastery ; not shewing what the matter was , but desiring them to come to their mattens at midnight . when these citizens were come , and that prayers were begun , the counterfeit spirit beginneth to make a marvellous noise in the top of the church . and being asked what he meant , and who hee was , gave signes that it was not lawfull for him to speak . therefore they commanded him to make answer by tokens and signes to certaine things they would demand of him . now was there a hole made in the vawt , through the which he might heare and understand the voice of a conjuror . and then had he in his hand a little board , which at every question he strake , in such sort as he might easily be heard beneath . first they asked him , whether he were one of them that had been buried in the same place . afterwards they reckoning many by name , which had been buried there ; at the last also they name the maiors wife : and there by and by the spirit gave a signe that he was her soule . he was further asked whether he was damned or no ; and if he were , for what cause , for what desert or fault ; whether for covetousnesse , or wanton lust , for pride or want of charity ; or whether it were for heresie , or for the sect of luther newlie sprung up : also what he meant by that noise and stirre he kept there ; whether it were to have the body now buryed in holy ground to be digged up again , and laid in some other place . to all which points he answered by signes , as he was commanded , by the which he affirmed or denyed any thing , according as he strake the board twice or thrice together . and when he had thus given them to understand , that the * very cause of his damnation was luthers heresie , and that the body must needs be digged up againe : the monks requested the citizens , whose presence they had used or rather abused , that they would bear witnesse of those things which they had seen with their eye ; and that they would subscribe to such things as were done before . the citizens taking good advice on the matter , lest they should offend the maior , or bring themselves in trouble , refused so to doe . but the monks notwithstanding take from thence the sweet bread , which they called the host and body of our lord , with all the reliques of saints , and carry them to another place , and there say their masse . the bishops substitute judge ( whom they called officiall ) understanding that matter , cometh thither , accompanyed with certaine honest men , to the intent he might know the whole circumstance more exactly : and therefore hee commandeth them to make conjuration in his presence ; and also he requireth certaine to be chosen to goe up into the top of the vawt , and there to see whether any ghost appeared or not . stephanus aterbatensis stifflie denyed that to be lawfull , and marvellously perswading the contrary , affirmed that the spirit in no wise ought to be troubled . and albeit the officiall urged them very much , that there might be some conjuring of the spirit ; yet could hee nothing prevaile . whilest these things were doing , the maior , when he had shewed the other justices of the city , what he would have them to doe , took his journey to the king , and opened the whole matter unto him . and because the monks refused judgement upon plea of their owne laws and liberties , the king choosing out certain of the aldermen of paris , giveth them absolute and full authority to make enquiry of the matter . the like doth the chancellor master anthonius pratensis cardinall and legat for the pope throughout france . therefore when they had no exception to alleadge , they were co●veyed unto paris , and there constrained to make their answer . but yet could nothing be wrung out of them by confession , whereupon they were put a part into divers prisons , the novice being kept in the house of master fumanus , one of the aldermen , was oftentime examined , and earnestly requested to utter the truth , but would notwithstanding confesse nothing ; because he feared that the monks would afterward put him to death for staining their order , and putting it to open shame . but when the judges had made him sure promise that he should escape punishment , and that he should never come into their handling , he opened unto them the whole matter as it was done : and being brought before his fellows , avouched the same to their faces . the monks , albeit they were convicted , and by these means almost taken tardy with the deed doing yet did they refuse the judges , bragging and themselves vaunting on their priviledges , but all in vain . for sentence passed upon them , and they were condemned to be carryed back again to orleance , and thereto be cast inprison , and so should finally be brought forth into the chiefe church of the city openly , and from thence to the place of execution , where they should make open confession of their trespasses . surely this was most common among monks and fryers , who maintained their religion , their lust , their liberties , their pompe , their wealth , their estimation and knavery by such cousening practises . now i will shew you more speciall orders of popish conjurations , that are so shamelesly admitted into the chuch of rome , that they are not only suffered , but commanded to be used , not by night secretly , but by day impudently . and these forsooth concerning the curing of bewitched persons , and such as are possessed , to wit , such as have a divell put into them by witches inchantments . and here withall i will set down certain rules delivered unto us by such popish doctors , as are of greatest reputation . chap. xxiv . who may be conjurors in the romish church besides priests , a ridiculous definition of superstition , what words are to be used and not used in exorcismes , rebaptisme allowed , it is lawfull to conjure any thing , differences between holy water and conjuration . thomas aquinas saith , that any body , though he be of an inferior or superior order , yea though of noue order at all ( and as gulielmus durendus glossator raimundi affirmeth , a woman , so she blesse not the girdle or the garment , but the person of the bewitched ) hath power to exercise the order of an exorcist or conjuror , even as well as any priest may say , masse in a house unconsecrated . but that is ( saith m. mal. ) rather through the goodnesse and license of the pope , than through the grace of the sacrament . nay , there are examples set down , where some being bewitched were cured ( as m. mal. taketh it ) without any conjuration at all . marry there were certain pater nosters , aves , and credos said , and crosses made , but they are charmes , they say , and no conjurations . for they say , that such charms are lawfull , because there is no superstition in them , &c. and it is worthy my labour to shew you how papists define superstition , and how they expound the definition thereof . superstition ( say they ) is a religion observed beyond measure , a religion practised with evill and unperfect circumstances . also , whatsoever usurpeth the name of religion , through humane tradition , without the popes authority , is superstitious : as to adde or join any hymnes to the masse , to interrupt any diriges , to abridge any part of the creed in the singing thereof , or to sing when the organs goe , and not when the quier singeth , not to have one to help the priest to masse ; and such like , &c. these popish exorcists doe many times forget their owne rules . for they should not directly in their conjurations call upon the divell ( as they doe ) with intreaty , but with authority and commandement . neither should they have in their charmes and conjurations any unknowne names . neither should there be ( as alwayes there is ) any falshood contained in the matter of the charm of conjuration , as ( say they ) old women have in theirs , when they say ; the blessed virgin passed over iordan , and then s. steven met her and asked her , &c. neither should they have any other vain characters , but the crosse ( for those are the words : ) and many other such cautions have they , which they observe not , for they have made it lawfull elsewhere . but thomas their chief pillar proveth their conjuring and charms lawfull by s. mark who saith ; signa cos qui crediderunt ; and , in nomine 〈◊〉 daemonia ejicient , &c. whereby he also proveth that they may conjure serpents . and there he taketh pains to prove , that the words of god are of as great holinesse as reliques of saints , whereas ( in such respect as they mean ) they are both alike , and indeed nothing worth . and i can tell them further , that so they may be carried , as either of them may doe a man much harm either in body or soul. but they prove this by s. augustine , saying ; non est minus verbum dei quam corpus christi : whereupon they conclude thus ; by all mens opinions it is lawfull to carry about reverently the reliques of saints ; ergo it is lawfull against evill spirits , to invocate the name of god every way ; by the pater noster , the ave , the nativitie , the passion , the five wounds , the ti●e triumphant , by the seven words spoken on the crosse , by the nailes , &c. and there may be hope reposed in them . yea , they say , it is lawfull to conjure all things , because the divell may have power in all things . and first , alwayes the person or thing , wherein the divell is , must be exorcised , and then the divell must be conjured . also they affirm , that it is as expedient to consecrate and conjure porrage and meat , as water and salt , or such like things . the right order of exorcism in rebaptism of a person possessed or bewitched , requireth that exsufflation and abrenunciation be done toward the west . item , there must be erection of hands , confession , profession , oration , benediction , imposition of hands , denudation and unction , with holy oil after baptism , communion , and induition of the surplis . but they say that this needeth not , where the bewitched is exorcised : but that the bewitched be first confessed , and then to hold a candle in his hand , and in steed of a surplise to tie about his bare body a holy candle of the length of christ , or of the crosse whereupon he dyed , which for mony may be had at rome . ergo ( saith m. mal. ) this may be said ; i conjure thee peter or barbara being sick , but regenerate in the holy water of baptism , by the living god , by the true god , by the holy god , by the god which redeemed thee with his pretious bloud , that thou mayst be made a conjured man , that every fantasie and wickednesse of diabolicall deceipt doe avoid and depart from thee , and that every uncleane spirit bee conjured through him that shall come to judge the quick and the dead , and the world by fire , amen . oremus , &c. and this conjuration with oremus and a prayer , must be thrice repeated , and at the end alwayes must bee said ; ergo maledicte diabole recognosce sententiam tuam , &c. therefore cursed divell know thy sentence , &c. and this order must alwayes be followed : and finally , there must be diligent search made , in every corner , and under every coverlet and pallet , and under every threshold of the doores , for instruments of witchcraft . and if any be found , they must straightway be throwne into the fire . also they must change all their bedding , their clothing , and their habitation ; and if nothing be found , the party that is to be exorcised or conjured , must come to the church rath in the morning : and the holyer the day is , the better , specially our lady day . and the priest if he be shriven himself and in perfect state , shall doe the better therein . and let him that is exorcised hold a holy candle in his hand , &c. alwayes provided , that the holy water be throwne upon him , and a stoal put about his neck , with deus in adiutorum , and the letanie , with invocation of saints : and this order may continue thrice a week , so as ( say they ) through multiplication of intercessors , or rather intercessions grace may be obtained , and favour procured . there is also some question in the romish church , whether the sacrament of the altar is to be received before or after the exorcisme . item in shrift , the confessor must learn whether the partie be not excommunicate , and so for want of absolution , endureth this vexation . thomas sheweth the difference between holy water and conjuration , saying that holy water driveth the divell away from the externall and outward parts ; but conjurations from the internall and inward parts ; and therefore unto the bewitched party both are to be applyed . chap. xxv . the seven reasons why some are not rid of the divell with all their popish conjurations , why there were no conjurors in the primitive church , and why the divell is not so soon cast out of the bewitched as of the possessed . the reason why some are not remedied for all their conjurations , the papists say is for seven canses . first , for that the faith of the standers by is naught ; secondly , for that theirs that present the party is no better ; thirdly , because of the sins of the bewitched ; fourthly , for the neglecting of meet remedies ; fiftly , for the reverence of vertues going out into others ; sixtly , for the purgation ; seventhly , for the merit of the party bewitched . and ●o , the first four are proved by matthew the . and marke the . when one presented his sonne , and the multitude wanted faith , and the father said , lord help mine inc●edulity or unbeleef . whereupon was said , oh faithlesse and perverse generation , how long shall i be with you ? and where these words are written ; and jesus rebuked him , &c. that is to say , say they , the possessed or bewitched for his sinnes . for by the neglect of due remedies it appeareth , that there were not with christ good & perfect men . for the pillars of the faith ; to wit , peter , iames , and iohn were absent . neither was there fasting and prayer , without the which that kind of divels could not be cast out . for the fourth point ; to wit , the fault of the exorcist in faith may appeare ; for that afterwards the disciples asked the cause of their impotency therein . and iesus answered , it was for their incredulity , saying that if they had as much faith as a graine of mustard seed , they should move mountaines , &c. the fift is proved by vitas patrum , the lives of the fathers , where it appeareth that s. anthony could not do that cure , when his scholar paule could do it , and did it . for the proofe of the sixt excuse it is said , that though the fault be taken away thereby ; yet it followeth not that alwayes the punishment is released . last of all it is said , that it is possible that the divell was not conjured out of the party before baptisme by the exorcist , or the midwife hath not baptized him well , but omitted some part of the sacrament . if any object that there were no exorcists in the primitive church , it is answered , that the church cannot now erre . and saint gregorie would never have instituted it in vaine . and it is a generall rule , that who or whatsoever is newly exorcised , must be rebaptized , as also such as walke or talke in their sleepe ; for ( say they ) call them by their names , and presently they wake , or fall if they clime ; whereby it is gathered , that they are not truly named in baptisme . item they say , it is somewhat more difficult to conjure the divell out of one bewitched then out of one possessed ; because in the bewitched , he is double ; in the other single . they have a hundred such beggerly , foolish , and frivolous notes in this behalfe . chap. xxvi . other grosse absurdities of witchmongers in this matter of conjurations . surely i cannot see what difference or distinction the witchmongers doe put betweene the knowledge and power of god and the divell ; but that they think , if they pray or rather talk to god , till their heartsake , he never heareth them ; but that the divell doth know every thought and imagination of their minds , and both can and also will do any thing for them . for if any that meaneth good faith with the divell read certaine conjurations , he commeth up ( they say ) at a trice . marry if another that hath no intent to raise him , reade or pronounce the words , be will not stirre . and yet . bodin confesseth , that he is afraid to read such conjurations , as iohn wierus reciteth ; lest ( belike ) the divell would come up , and scratch him with his fowle long nailes . in which sort i wonder that the divell dealeth with none other , then witches and conjurors . i for my part have read a number of their conjurations , but never could see any divels of theirs , except it were in a play . but the divell ( belike ) knoweth my mind ; to wit , that i would be loth to come within the compasse of his clawes . but lo what reason such people have . bodin , bartholomeus , spineus , sprenger , and institor , &c : do constantly affirme , that witches are to be punished with more extremity than conjurors ; and sometimes with death , when the other are to be pardoned doing the same offense : because ( say they ) the witches make a league with the divell , and so do not conjurors . now if conjurors make no league by their owne confession , and divels indeed know not our cogitations ( as i have sufficiently proved ) then would i weet of our witchmongers the reason , ( if i read the conjuration and performe the ceremony ) why the divell will not come at my cal ? but oh absurd credulity ! even in this point many wise and learned men have been and are abused : whereas , if they would make experience , or duly expend the cause , they might be soone resolved ; specially when the whole art and circumstance is so contrary to gods word , as it must be false , if the other be true . so as you may understand , that the papists do not only by their doctrine , in bookes and sermons teach and publish conjurations , and the order thereof , whereby they may induce men to bestow , or rather cast away their money upon masses and suffrages for their soules , but they make it also a parcell of their sacrament or orders ( of the which number a conjuror is one ) and insert many forms of conjurations into their divine service , and not only into their pontificals , but into their masse bookes ; yea into the very canon of the masse . chap. xxvii . certaine conjurations taken out of the pontificall and out of the missall . but see yet a little more of popish conjurations , and conferre them with the other . in the * pontificall you shall find this conjuration , which the other conjurours use as solemnely as they : i conjure thee thou creature of water in the name of the fa ✚ ther , of the so ✚ nne , and of the holy ✚ ghost , that thou drive away the divell from the bounds of the just , that he remaine not in the darke corners of this church and altar . * you shall find in the same title , these words following , to be used at the hallowing of churches . there must a crosse of ashes be made upon the pavement , from one end of the church to the other , one handfull broad : and one of the priests must write on the one side thereof the greeke alphabet , and one the other side the latin alphabet . durandus yeeldeth this reason thereof ; to wit , it representeth the union in faith of the jewes and gentiles . and yet well agreeing to himselfe he saith even there , that the crosse reaching from the one end to the other , signifieth that the people , which were in the head , shall be made the taile . ¶ a conjuration written in the masse booke . fol. . i conjure thee o creature of salt by god , by the god ✚ that liveth , by the true ✚ god , by the holy ✚ god , which by elizaeus the prophet commanded , that thou shouldest be throwne into the water , that it thereby might be made whole & sound , that thou salt [ here let the preist looke upon the salt ] maist be conjured for the health of all beleevers , and that thou be to all that take thee , health both of body and soule : and let all phantasies and wickednesse , or diabolicall craft or deceipt , depart from the place whereon it is sprinkled ; as also every uncleane spirit , being conjured by him that judgeth both the quick and the dead by fire . resp. amen . then followeth a prayer to be said , without dominus vobiscum ; bet yet with oremus ; as followeth : ¶ oremus . almighty and everlasting god , we humbly desire thy clemency [ here let the p●eist looke upon the salt ] that thou wouldest vouchsafe , through thy piety , to bl ✚ esse and sanc ✚ tifie this creature of salt , which thou hast given for the use of mankind , that it may be to all that receive it , health of mind and body ; so as whatsoever shall be touched thereby , or sprinkled therewith , may be void of all uncleannesse , and all resistance of spirituall iniquity , through our lord , amen . what can be made but a conjuration of these words also , which are written in the canon , or rather in the saccaring of masse ? this holy commixtion of the body and bloud of our lord jesus christ , let it be made to me , and to all the receivers thereof , health of mind and body , and a wholesome preparative for the deserving & receiving of everlasting life , through our lord iesus , amen . chap. xxviii . that popish priests leave nothing unconjured , a fomre of exorcisme for incense . although the papists have many conjurations , so as neither water , nor fire , nor bread , nor wine , nor wax , nor tallow , nor church , nor churchyard , nor altar , nor altar cloth , nor ashes , nor coales , nor bells , nor bell ropes , nor copes , nor vestmen●s , nor oile , nor salt , nor candle , nor candlesticke , nor beds , nor bedstaves , are without their forme of conjuration : yet i will for brevity let all passe , and end here with incense , which they do conjure in this sort ✚ . i conjure thee most filthy and horible spirit , and every vision of our enemie , &c : that thou go and depart from out of this creature of frankincense , with all thy deceipt and wickednesse t●at this creature may be sanctified , and in the name of our lord ✚ jesus ✚ christ ✚ that all they that taste , touch , or smell the same , may receive the virtue and assistance of the holy ghost ; so as wheresoever this incense or frankincense shall remaine , that there thou in no wise be so bold as to approach or once presume or attempt to hurt : but what uncleane spirit so ever thou be , that thou with all thy crast and subtilty avoid and depart , being conjured by the name of god the father almighty , &c. and that wheresoever the sume or smoke thereof shall come , every kind and sort of divels may be driven away , and expelled ; ●● they were at the increase of the liver of fish , which the archangell raphael made , &c. chap. xxix . the rules and lawes of popish exorcists and other conjurors all one , with a confutation of their whole power , how s. martine conjured the divell . the papists you see , have their certaine generall rules and lawes , as to abstaine from sinne , and to fast , as also otherwise to be cleane from all pollutions , &c : and even so likewise have the other conjurors . some will say that papists use divine service , and prayers ; even so do common conjurors ( as you see ) even in the same papisticall forme , no whit swarving from theirs in faith and doctrine , nor yet in ungodly and unreasonable kinds of petitions . me thinks it may be a sufficient argument to overthrow the calling up and miraculous workes of spirits , that it is written ; god only knoweth and s●a●cheth the hearts , and only worketh great wonders . the which argument being prosecuted to the end , can never be answered : in so much as that divine power is required in that action . and if it be said , that in this conjuration we speake to the spirits , and they heare us , and therefore need not know our thoughts and imaginations : i first aske them whether king baell , or amoimon , which are spirits raigning in the furthest regions of the east ( as they say ) may heare a conjurors voyce , which calleth for them , being in the extreamest parts of the west , there being such noises interposed , where perhaps also they may be busie , and set to worke on the like affaires . secondly , whether those spirits be of the same power that god is , who is every where , filling all places , and able to heare all men at one instant , &c. thirdly , whence commeth the force of such words as raise the dead , and command divels . if sounds do it , then may it be done by a taber and a pipe , or any other instrument that hath no life . if the voyce do it , then may it be done by any beasts or birds . if words , then a parret may do it . if in mans words only , where is the force , in the the first , second , or third syllable ? if in syllables , then not in words . if in imaginations , then the divell knoweth our thoughts . but all this stuffe is vaine and fabulous . it is written ; all the generations of the earth were healthfull , and there is no poyson of destruction in them . why then do they conjure holsome creatures ; as salt , water , &c : where no divels are ? god looked upon all his works , and saw they were all good . what effect ( i pray you ) had the . sonnes of sceva ; which is the great objection of witchmongers ? they would needs take upon them to conjure divels out of the possessed . but what brought they to passe ? yet that was in the time , whilest god suffered miracles commonly to be wrought . by that , you may see what conjurors can do . where is such a promise to conjurors or witches , as is made in the gospell to the faithfull ? where it is written ; in my name they shall cast out divels , speake with new tongues : if they shall drinke any deadly thing , it shall not hurt them ; they shall take away serpents , they shall lay hands on the sicke , and they shall recover . according to the promise , this grant of miraculous working was performed in the primitive church , for the confirmation of christs doctrine , and the establishing of the gospell . but as in another place i have proved , the gift thereof was but for a time , and is now ceased ; neither was it ever made to papist , witch , or conjuror . they take upon them to call up and cast out divels ; and to undoe with one divell , that which another divell hath done . if one divell could cast out another , it were a kingdome divided , and could not stand . which argument christ himselfe maketh : and therefore i may the m●re boldly say even with christ , that they have no such power . for a besides him , there is no saviour , b none can deliver out of his hand . who but he can declare , set in order , appoint , and tell what is to come ? he destroyeth the the tokens of foothsayers and maketh the conjecturers fooles , &c. he declareth things to come , and so cannot witches . there is no helpe in inchanters and soothsayers , and other such vaine sciences . for divels are cast out by the finger of god , which matthew calleth the spirit of god , which is the mighty power of god , and not by the vertue of the bare name only , being spoken or pronounced ; for then might every wicked man do it . and simon magus needed not then to have proffered mony to have brought the power to do miracles and wonders : for he could speake and pronounce the name of god , as well as the apostles . indeed they may soone throw out all the divells that are in frankincense , and such like creatures , wherein no divels are : but neither they , nor all their holy water can indeed cure a man possessed with a divell , either in body and mind ; as christ did . nay , why do they not cast out the divell that possesseth their owne soules ? let me heare any of them all speake with new tongues ; let them drinke but one dramme of a potion which i will prepare for them , let them cure the sicke by laying on of hands ( though witches take it upon them , and witchmongers beleeve it ) and then i will subscribe unto them . but if they which repose such certainety in the actions of witches and conjurors , would diligently note their deceit , and how the scope whereat they shoote is money ( i meane not such witches as are falsely accused , but such as take upon them to give answers ; &c : as mother bungie did ) they should apparently see the cousenage . for they are abused , as are many beholders of jugglers , which suppose they do miraculously , that which is done by sleight and subtilty . but in this matter of witchcrafts and conjurations , if men would rather trust their own eyes , than old wives tales and lies , i dare undertake this matter would soone be at a perfect point ; as being easier to be perceived than juggling . but i must needs confesse , that it is no great marvell , though the simple be abused therein , when such lies concerning those matters are maintained by such persons of account , and thrust into their divine service . as for example : it is written that s. martine thrust his fingers into ones mouth that had a divell within him , and used to bite folk ; and then did bid him devoure them if he could . and because the divell could not get out at his mouth , being stopt with s. martins fingers , he was fain to run out at his fundament . o stinking lye ! chap. xxx . that it is a shame for papists to beleeve other conjurors doings , their owne being of so little force , hippocrates his opinion herein . and still me thinks papists ( of all others ) which indeed are most credulous , and doe most maintaine the force of witches charmes , and of conjurors cousenages should perceive and judge conjurors doings to be void of effect . for when they see their owne stuffe , as holy water , salt , candles , &c. conjured by their holy bishop and priests ; and that in the words of consecration or conjuration ( for so * their own doctors terme them ) they adjure the water , &c. to heal , not onely the soules infirmitie , but also every malady , hurt , or ach of the body ; and doe also command the candles , with the force of all their authority and power , and by the effect of all their holy words , not to consume : and yet neither soul nor body any thing recover , nor the candles last one minute the longer : with what face can they defend the others miraculous workes● , as though the witches and conjurors actions were more effectuall than their owne ? hippocrates being but a heathen , and not having the perfect knowledge of god , could see and perceive their cousenage and knavery well enough , who saith ; they which boast so , that they can remove or help the infections of diseases , with sacrifices , conjurations , or other magicall instruments or means , are but needy fellows , wanting living ; and therefore refer their words to the divell : because they would seeme to know somewhat more then the common people . it is marvell that papists doe affirm , that their holy water , crosses , or bugges words have such vertue and violence , as to drive away divels ; so as they dare not approach to any place or person besmeared with such stuffe ; when as it appeareth in the gospell , that the divell presumed to assault and tempt christ himself . for the divell indeed most earnestly busieth himselfe to seduce the godly : as for the wicked , he maketh reckoning and just accompt of them , as of his own already . but let us goe forward in our refutation . chap. xxxi . how conjurors have beguiled witches , what bookes they carry about to procure credit to their art , wicked assertions against moses and joseph . thus you see that conjurors are no small fooles . for whereas witches being poor and needy , goe from doore to doore for relief , have they never so many todes or cats at home , or never so much hogs dung and charvill about them , or never so many charmes in store ; these conjurors ( i say ) have gotten them offices in the church of rome , whereby they have obtained authority and great estimation . and further to adde credit to that art , these conjurors carry about at this day , books entituled under the names of adam , abel , tobie , and enoch ; which enoch they repute the most divine fellow in such matters . they have also among them bookes that they say abraham , aaron and salomon made . item they have books of zachary , paul , honorius , cyprian , ierome , ieremy , albert , and thomas : also of the angels , riziel , razael , and raphael ; and doubtless these were such books as were said to have been burnt in the lesser asia . and for their further credit they boast , that they must be & are skilfull and learned in these arts ; to wit , ars almadell , ars notoria , ars bulaphiae , ars arthephii , ars pomena , ars revelationis , &c. yea , these conjurors in corners stick not ( with iustine ) to report and affirm , that ioseph who was a true figure of christ that delivered and redeemed us , was learned in these arts , and thereby prophesied and expounded dreams ; and that those arts came to him from moses , and finally from moses to them : which thing both pliny and tacitus affirm of moses . also strabo in his cosmographi● maketh the very like blasphemous report ; and likewise apollonius molon , possidonius , lisimachus , and appian term moses both a magician and a conjuror , whom eusebius confuteth with many notable arguments , for moses differed as much from a magician , as truth from falshood , and piety from vanity : for in truth , he confounded all magick , and made the world see , and the cunningest magicians of the earth confesse , that their own doings were but illusions , and that his miracles were wrought by the finger of god. but that the poore old witches knowledge reacheth thus far , ( as danaus affirmeth it doth ) is untrue ; for their furthest fetches that i can comprehend , are but to fetch a pot of milk , &c. from their neighboure house half a mile distant from them . chap. xxxii . all magicall arts confuted by an argument concerning nero , what cornelius agrippa and carolus gallus have left written thereof , and proved by experience . surely nero proved all these magicall arts to be vain and fabulous lies , and nothing but cousenage and knavery . he was a notable prince , having gifts of nature enough to have conceived such matters , treasure enough to have imployed in the search thereof , he made no conscience therein , he had singular conferences thereabout ; he offered , and would have given halfe his kingdom to have learned those things , which he heard might be wrought by magicians ; he procured all the cunning magicians in the world to come to rome , he searched for bookes also , and all other things necessary for a magician ; and never could find any thing in it , but cousenage and legier demaine . at length he met with one tiridates , the great magician , who having with him all his companions , and fellow magicians , witches , conjurors , and cousenors , invited nero to certaine magicall bankets and exercises . which when nero required to learne , he ( to hide his cousenage ) answered that he would not , nor could not teach him , though he would have given him his kingdome . the matter of his refusall ( i say ) was , least nero should espy the cousening devises thereof . which when nero conceived , and saw the same , and all the residue of that art to be vaine , lying and ridiculous , having only shadows of truth , and that their arts were only veneficall ; hee prohibited the same utterly , and made good and strong laws against the use and the practises thereof , as pliny and others doe report . it is marvell that any man can be so much abused , as to suppose that satan may be commanded , compelled , or tyed by the power of man ; as though the divell would yield to man , beyond nature ; that will not yeeld to god his creator , according to the rules of nature . and in so much as there be ( as they confesse ) good angels as well as bad ; i would know why they call up the angels of hell , and not call downe the angels of heaven . but this they answer ( as agrippa saith ) good angels ( forsooth ) doe hardly appeare , and the other are ready at hand . here i may not omit to tell you how cornelius agrippa bewrayeth , detecteth , and defaceth this art of conjuration , who in his youth travelled into the bottom of all these magicall sciences , and was not only a great conjuror and practiser thereof , but also wrote cunningly de occulta philosophia . howbeit afterwards in his wiser age , he recanteth his opinions , and lamenteth his follies in that behalfe , and discovereth the impiety and vanities of magicians , and inchanters , which boast they can doe miracles ; which action is now ceased ( saith he ) and assigneth them a place with iannes and iambres , affirming that this art teacheth nothing but vain toies for a shew . carolus gallus also saith ; i have tried oftentimes , by the witches and conjurors themselves , that their arts , ( especially those which doe consist of charmes , impossibilities , conjura●iuns , and witchcrafts , whereof they were wont to boast ) to be meer foolishnesse , doting lies and dreams . i for my part can say as much , but that i delight not to alleadge mine owne proofs and authorities ; for that mine adversaries will say they are partiall , and not indifferent . chap. xxxiii . of salomons conjurations , and of the opinion conceived of his cunning and practise therein . it is affirmed by sundry authors , that salomon was the first inventor of those conjurations ; and thereof iosephus is the first reporter , who in his first book de iudaen●um antiquitatibus , cap. . rehearseth soberly this story following ; which polydore virgil , and many other repeat verbatim , in this wi●● , and seem to credit the fable , whereof there is skan● a true word . salomon was the greatest philosopher , and did philosophy about all things , and had the full and perfect knowledge of all their properties : but he had that gift given from above to him , for the profit and health of mankinde ; which is effectuall against divels . he made also inchantments wherewith diseases are driven away ; and left divers manners of conjurations written , where no the divels giving place are so driven away ; that they never return . and this kind of healing is very common among my country men : for i saw a neighbour of mine , one eleazar , that in the presence of vespasian and his sonnes , and the rest of the souldiers , cured many that were poss●ssed with spirits . the manner and order of his cure was this . he did put unto the nose of the possessed a ring , under the seal whereof was inclosed a kind of root , whose vertue salomon declared , and the savour thereof drew the divell out at his nose ; so as down fell the man , and then eleazar conjured the divell to depart , and to return no more to him . in the mean time he made mention of salomon , reciting incantations of salomons owne making . and then eleazar being willing to shew the standers by his cunning , and the wonderfull efficacy of his art , did set not far from thence , a pot or basen full of water , and commanded the divell that went out of the man , that by the overthrowing thereof , he would give a signe to the beholders , that he had utterly forsaken and left the man. which thing being done , none there doubted how great salomons knowledge and wisdome was . wherein a ●ugling knack was produced , to confirm a cogging cast of knavery or cousenage . another story of salomons conjuration i finde cited in the sixt lesson , read in the church of rome upon s. margarets day , far more ridiculous than this . also peter lombarb master of the sen●ences , and graeti●● 〈◊〉 brother , the compiler of the golden decrees ; and durandus in his rationale livinorum , doe all soberly affirm salomons cunning in this behalf ; and specially this tale ; to wit , that salomon inclosed certain thousand divels in a brazen bowle , and left it in a deep hole or lake , so as afterwards the babylonians found it , and supposing there had beene gold or silver therein , brake it , and out flew all the divels , &c. and that this fable is of credit , you shall perceive , in that it is thought worthy to be read in the romish church , as parcell of their divine service . look in lessons of the day of s. margaret the virgine , and you shall finde these words verbatim ; which i the rather recite , because it serveth me for divers turns ; to wit , for salomons conjurations , for the tale of the brazen vessell , and for the popes conjurations , which extended both to faith and doct●ine , and to shew of what credit their religion is , that so shamefully is stained with lies and fables . chap. xxxiv . lessons read in all churches , where the pope hath authority , on s. margarets day translated into english word for word . holy margaret required of god , that shee might have a conflict face to face with her secret enemy the divell ; and rising from prayer , she saw a terrible dragon , that would have devoured her , but she made the sign of the crosse , and the dragon burst in the midst . afterwards , she saw another man sitting like a niger , having his hands bound fast to his knees , she taking him by the hair of the head , threw him to the ground , and set her foot on his head ; and her prayers being made , a light shined from heaven into the prison where she was , and the crosse of christ was seen in heaven , with a dove sitting thereon , who said ; blessed art thou o margaret , the gates of paradise attend thy comming . then she giving thanks to god , said to the divell , declare to me thy name . the divell said ; take away thy foot from my head , that i may be able to speak , and tell thee : which being done , the divell said , i am veltis , one of them whom salomon shut in the brazen vessell , and the babylonians comming , and supposing there had been gold therein , brake the vessell , and then we flew out ; ever since lying in wait to annoy the just . but seeing i have recited a part of her story , you shall also have the end thereof : for at the time of her execution this was her prayer following . grant therefore o father , that whosoever writeth , readeth , or heareth my passion , or maketh memoriall of me , may deserve pardon for all his sins : whosoever calleth on me , being at the point of death , deliver him out of the hands of his adversaries . and i also require , o lord , that whosoever shall build a church in the honour of me , or ministreth unto me any candles * of his just labour , let him obtain whatsoever he asketh for his health . deliver all women in travell that call upon me , from the danger thereof . her prayer ended , there were many great thunder claps , and a dove came down from heaven , saying ; blessed art thou o margaret the spouse of christ. such things as thou hast asked , are granted unto thee ; therefore come thou into everlasting rest , &c. then the hangman ( though she did bid him ) refused to cut off her head : to whom she said ; except thou doe it , thou canst have no part with me , and then loe he did it , &c. but sithence i have been , and must be tediouss , i thought good to refresh my reader with a lamentable story , depending upon the matter precedent , reported by many grave authors , word for word , in manner and form following . chap. xxxv . a delicate story of a lombard , who by s. margarets example would needs fight with a reall divell . there was ( after a sermon made , wherein this story of s. margaret was recited , for in such stuffe consisted not only their service , but also their sermons in the blind time of popery ; ) there was i say , a certain young man , being a lombard , whose simplicity was such , as he had no respect unto the commodity of worldly things , but did altogether affect the salvation of his soule , who hearing how great s. margarets triumph was , began to consider with himself , how full of sleights the divell was . and among other things thus he said ; o that god would suffer , that the divell might fight with me hand to hand in visible form ! i would then surely in like manner overthrow him , and would fight with him till i had the victory . and therefore about the twelf houre he went out of the towne , and finding a convenient place where to pray , secretly kneeling on his knees , he prayed a mong other things , that god would suffer the divell 〈◊〉 appear unto him in visible form , that according to the example of s. margaret , he might overcome him in battell . and as he was in the midst of his prayers , there came into that place a woman with a hook in her hand , 〈◊〉 gather certaine hearbs which grew there , who was dumb born . and when shee came into the place , and saw the young man among the hearbs on 〈◊〉 knees , she was afraid and waxed pale , and going back , she rored in 〈◊〉 sort , as her voice could not be understood , and with her head and 〈◊〉 made threatning signes unto him . the young man seeing such an il●●voured foul quean , that was for age decrepit and full of wrinckles , 〈◊〉 a long body , lean of face , pale of colour , with ragged clothes , crying very loud , and having a voice not understandable , threatning him with the hook which she carryed in her hand , he thought surely she had been no woman , but a divell appearing unto him in the shape of a woman , and though god had heard his prayers . for the which causes he fell upon her lust●ly and at length threw her downe to the ground , saying ; art thou 〈◊〉 thou cursed divell , art thou come ? no no , thou shalt not over●●● mee in visible fight , whom thou hast often overcome in invisible ●●●●tations . and as he spake these words , he caught her by the hair , and drew her about , beating her sometimes with his hands● , sometimes with his 〈◊〉 and sometimes with the hook so long , and wounded her so sore , that 〈◊〉 left her a dying . at the noise whereof many people came running unto them , and seeing what was done they apprehended the young man , and thrust him into a vise prison , s. vincent by vertue of his holinesse understanding all this matter , caused the body that seemed dead to bee brought unto him , and thereupon ( according to his manner ) he laid his hand upon her , who immediately revived , and he called one of his chaplains to hear her confession . but they that were present said to the man of god , that it were altogether in vain so to doe , for that she had been from her nativity dumb , and could neither hear nor unde●stand the priest , neither could in words confesse her sins . notwithstanding , s. vincent had the priest hear her confession , affirming that she should very distinctly speake all things unto him . and therefore , whatsoever the man of god commanded , the priest did confidently accomplish and obey ; and as soon as the priest approached unto her , to hear her confession , she , whom all cathalonia knew to be dumb born , spake and confessed her self , pronouncing every word as distinctly , as though she had never been dumb . after her confession she required the eucharist and extream unction to be ministred unto her , and at length she commended her selfe to god ; and in the presence of all that came to see that miracle , she spake as long as shee had any breath in her body . the young man that killed her being saved from the gallows by s. vincents means , and at his intercession , departed home into italy . this story last rehearsed is found in speculo exemplorum , and repeated also by robert carocul bishop of aquinas , and many others , and preached publikely in the church of rome . chap. xxxvi . the story of saint margaret proved to be both ridiculous and impious in every point . first , that the story of s. margaret is a fable , may be proved by the incredible , impossible , foolish , impious , and blasphemous matters contained therein , and by the ridiculous circumstance thereof . though it were cruelly done of her to beat the divell , when his hands was bound ; yet it was curteously done of her , to pull away her foot at his desire . he could not speak so long as she troad on his head , and yet he said ; tread off , that i may tell you what i am . she saw the heavens open , and yet she was in a close prison . but her sight was very clear , that could see a little dove sitting upon a crosse so far off . for heaven is higher than the sun ; and the sun , when it is neerest to us , is . miles from us . and she had a good pair of ears , that could hear a dove speak so far off . and she had good luck , that s. peter who ( they say ) is porter , or else the pope , who hath more doings than peter , had such leisure as to stay the gates so long for her . salomon provided no good place , neither took good order with his brazen bowl . i marvell how they escaped that let out the divels . it is marvell also that they melted it not with their breath long before : for the divels carry hell and hell fire about with them alwayes , in so much as ( they say ) they leave ashes evermore where they stand . surely she made in her prayer an unreasonable request , but the date of her patent is out ; for i beleeve that whosoever at this day shall burn a pound of good candles before her , shall be never the better , but three pence the worse . but now we may find in s. margarets life , who it is that is christs wife ; whereby we are so much wiser then we were before . but look in the life of s. katharine , in the golden legend , and you shall find that he was also married to s. katherine , and that our lady made the marriage , &c. an excellent authority for bigamie . here i will also cite another of their notable stories , or miracles of authority , and so leave shameing of them , or rather troubling you the readers thereof . neither would i have written these fables , but that they are authentick among the papists , and that we that are protestants may be satisfied , as well of conjurors and witches miracles , as of others ; for the one is as grosse as the the other . chap. xxxvii . a pleasant miracle wrought by a popish priest. what time the waldenses heresies began to spring , certain wicked me● , being upheld and maintained by diabolicall vertue , shawed certaine signes and wonders , whereby they strengthened and confirmed their heresies , and perverted in faith many faithfull men ; for they walked on the water and were not drowned . but a certain catholick priest seeing the same , and knowing that true signs could not be joined with false doctrine , brought the body of our lord , with the pix , to the water , where they shewed their power and vertue to the people , and said in the hearing of all that were present . i conjure thee o divell , by him , 〈◊〉 i carry in my hands , that thou exercise not these great visions and phantasies by these men , to the drowning of this people . notwithstanding their words , when they walked still on the water , as they did before , the priest in a rage threw the body of our lord , with the pix into the river , and by and by , so soon as the sacrament touched the element , the phantasie ga●● place to the verity ; and they being proved and made false , did sink , 〈◊〉 lead to the bottome , and were drowned ; the pix with the sacrament immediately was taken away by an angell . the priest seeing all these things , was very glad of the miracle , but for the losse of the sacrament he was very pensive , passing away the whole night in tears and mourning : in the morning he found the pix with the sacrament upon the altar . chap. xxxviii . the former miracle confuted , with a strange story of st lucy . how glad sr iohn was now it were folly for me to say . how would he have plagued the divell , that threw his god in the river to be drowned ? but if other had had no more power to destroy the waldenses with sword and fire , than this priest had to drown them with his conjuring box and cousening sacraments , there should have been many a life saved . but i may not omit one fable , which is of authority , wherein though there be no conjuration expressed , yet i warrant you there was cousenage both in the doing and telling thereof . you shall read in the lesson on saint lucies day , that she being condemned , could not be removed from the place with a teem of oxen , neither could any fire burn her , in somuch as one was faine to cut off her head with a sword , and yet she could speak afterwards as long as she list . and this passeth all other miracles , except it be that which bodin and m. mal. recite out of nider , of a witch that could not be burned , till a scroll was taken away from where she hid it , betwixt her skin and flesh . chap. xxxix . of visions , noises , apparitions , and imagined sounds , and of other illusions , of wandering soules : with a confutation thereof . many through melancholy doe imagine , that they see or hear visions , spirits , ghosts , strange noises , &c. as i have already proved before , at large . many again through fear proceeding from a cowardly nature and complexion , or from an effeminate and fond bringing up , are timerous and afraid of spirits , and bugs , &c. some through imperfection of sight also are afraid of their own shadows , & ( as aristotle saith ) see themselves sometime as it were in a glasse . and some through weaknesse of body have such imperfect imaginations . drunken men also sometimes suppose they see trees walk , &c. according to that which salomon saith to the drunkards ; thine eyes shall see strange visions , and marvellous appearances . in all ages monkes and priests have abused and bewitched the world with counterfeit visions ; which proceeded through idlenesse , and restraint of marriage , whereby they grew hot and lecherous , and therefore devised such means to compasse and obtaine their loves . and the simple people being then so superstitious , would never seem to mistrust , that such holy men would make them cuskholds , but forsooke their beds in 〈◊〉 case , and gave room to the cleargy . item , little children , have been so scared with their mothers maids , that they could never after endure to ●e in the dark alone , for fear of bugs . many are deceived by glasses through art perspective . many hearkening 〈◊〉 false reports , conceive and beleeeve that which is nothing so . many give credit to that which they read in authors . but how many stories and bookes are writen of walking spirits and soules of men , contrary to the word of god ; a reasonable volum cannot containe . how common an opinion was it among the papists , that all soules walked 〈◊〉 the earth , after they departed from their bodyes ? in so much as it was in the time of popery a usuall matter , to desire sicke people in their death beds , to appeare to them after their death , and to reveale their estate . the fathers and ancient doctors of the church were too credulus herein , &c. therefore no marvell , though the common simple sort of men , and least of all , that women be deceived herein , god in times past did send downe visible angels & appearances to men , but now he doth not so . through ignorance of late in religion , it was thought , that every churchyard swarmed with soule and spirits : but now the word of god being more free , open , and known , those conceits and illusions are made more manifest and apparent , &c. the doctors , councels , and popes , which ( they say ) cannot 〈◊〉 have confirmed the walking , appearing , and raising of soules 〈◊〉 where find they in the scriptures any such doctrine ; and who certified them , that those appearances were true ? truly all they cannot bring to passe , that the lies which have beene spread abroad herein , should 〈◊〉 beginne to be true , though the pope himselfe subscribe , seale , and sweare thereunto never so much . where are the soules that swarmed in times past ? where are the spirits ? who heareth their noyses ? who seeth their visions ? where are the soules that made such moane for tren●●s where by to be eased of the palmes in purgatory ? are they all gone into italy , because masses are growne deere here in england ? marke wel● this illusion , and see how contrary it is unto the word of god. consider how all papists beleeve this illusion to be true , and how all 〈◊〉 driven to say it is & was popish illusion , where be the spirits that 〈◊〉 to have buriall for their bodies ? for many of those walking soules 〈◊〉 about their b●stnes . do you not thinke , that the papists shew nor 〈◊〉 selves godly divines , to preach and teach the people such doctrine 〈◊〉 to insert into their divine service such fables as are read in their 〈◊〉 church , all scripture giving place thereto for the time ? you shall see 〈◊〉 lessons read there upon s. stevens day , that gamaliel nichodemus 〈◊〉 man and abdias his sonne , with his friend s. steven , appeared 〈◊〉 priest , called sir lucian , requesting him to remove their bodies and to bury them in some better place ( for they had lien from the time of their death , untill then , being in the raigne of honorius the emperors to 〈◊〉 foure hundred yeares buried in the field of gamaliel ) who in that 〈◊〉 said to sir lucian ▪ non insi selummodo causa solicitus sum , sed potius 〈◊〉 illis qui me●um sunt ; that is , i am , not only carefull for my selfe but chiefely for those my friends that are with me . whereby the whole course may be perceived to be a false practise , and a counter-felt vision , or rather a lewd invention . for in heaven mens soules remaine not in sorrow and care ; neither studie they there how to compasse and get a worship full buriall here in earth . if they did , they would not have foreflowed it so long . now therefore let us not suffer our selves to be abused any longer , either with conjuring priests , or melancholicall witches ; but be thankfull to god that hath delivered us from such blindnesse and error . chap. xl. cardanus opinion of strange noises , how counterfeit visions grow to be credited , of popish appearances , of pope boniface . cardanus speaking of noises , among other things , saith thus ; a noise is heard in your house ; it may be a mouse , a cat , or a dog among dishes ; it may be a counterfeit or a theafe indeed , or the sault may be in your eares ▪ i could recite a great number of tales , how men have even forsaken their houses , because of such apparitions and noises : and all hath beene by meere and ranke knavery . and wheresoever you shall heare , that there is in the night season such rumbling and fearefull noises , be you well assured that it is flat knavery , performed by some that seemeth most to complaine , and is least mistrusted . and hereof there is a very art , which for some respects i will not discover . the divell seeketh dayly as well as nightly whom he may devour , and can do his feats as well by day as by night , or else he is a young divell , and a very bungler . but of all other couseners , these conjurors are in the highest degree , and are most worthy of death for their blasphemous impiety . but that these popish visions and conjurations used as well by papists , as by the popes themselves , were meere cousenages ; and that the tales of the popes recited by bruno and platin●● of their magicall devices , were but plaine cousenages and knaveries , may appeare by the history of bonifacius the eight , who used this kinde of inchantment , to get away the popedome from his predecessor , coelestinus . he counterfeitted a voyce through a cane reed , as though it had come from heaven , persvading him to yeeld up his authority of popeship : , and to institute therein one bonifacius , a worthy man : otherwise he threatened him with damnation . and therefore the foole yeelded it up accordingly , to the said bonifacius , an. . of whom it was said ; he came in like a fox , lived like a woolfe , and died like a dog . there be innumerable examples of such visions , which when they are not detected , goe for true stories : and therefore when it is answered that some are true tales and some are false , untill they be able to shew forth before your eyes one matter of truth , you may reply upon them with this distinction ; to wit : visions tryed are false visions , undecided and untryed are true . chap. xli . of the noise or sound of eccho , of one that narrowly escaped dro●●ning thereby , &c. alas ! how many naturall things are there so strange , as to many seeme miraculous ; and how many counterfeit matters are there , that to the simple seem yet more wonderfull ? cardane telleth of one comansis , who comming late to a rivers side , not knowing where to passe over , cried out alowd for some body to shew him the foord● who hearing an eccho to answer according to his last word , supposing it to be a man that answered him and informed him of the way , he passed through the river , even there where was a deepe whirlepoole , so as he hardly escaped with his life ; and told his friends , that the divell had almost persuaded him to drowne , himselfe . and in some places these noises of eccho are farre more strange than other , specially at ticinum in italy , in the great hall , where it rendereth sundry and manifold noises or voyces , which seeme to end so lamentably , as it were a man that lay a dying : so as few can be persuaded that it is the eccho , but a spirit that answereth . the noise at winchester was said to be a very miracle , and much wondering was there at it , about the yeare , though indeed a meere naturall noise ingendered of the wind , the concavity of the place , and other instrumentall matters helping the sound to seeme strange to the heaters ; specially to such as would adde new reports to the augmentation of the wonder . chap. xlii . of theurgie , with a confutation thereof , a letter sent to me cocerning these matters . there is yet another art professed by these cousening conjurors , which some fond divines affirme to be more honest and lawfull than 〈◊〉 , which is called theurgie ; wherein they worke by good angels , howbeit , their ceremonies are altogether papisticall and superstitious , consisting in cleanlines partly of the mind , partly of the body , and partly of things about and belonging to the body ; as in the skinne , 〈◊〉 the apparell , in the house , in the vessell and houshold stuffe , in 〈◊〉 and sacrifices ; the cleanlines whereof they say , doth dispose men to the contemplation of heavenly things . they cite these words of esay for their authority ; to wit : wash your selves and be cleane , &c. in so much as i have knowne divers superstitious persons of good account , which usually wa●hed all their apparell upon conceits ridiculously . for uncleanlinesse ( ●hey say ) corrupteth the aire , infecteth man , and chaseth away cleane spirits . hereunto belongeth the art of almadel , the art of paule , the art of revelations , and the art notary . but ( as agrippa saith ) the more divine these arts seeme to the ignorant , the more damnable they be . but their false assertions , their presumptions to worke miracles , their characters , their strange names , their diffuse phrases , their counterfeit holines , their popish ceremonies , their foolish words mingled with impiety , their barbarous and unlearned order of construction , their shamelesse practises , their paltry stuffe , their secret dealing , their beggerly life , their bargaining with fooles , their cousening of the simple , their scope and drift for money doth bewray all their art to be counterfeit cousenage . and the more throughly to satisfie you herein , i thought good in this place to insert a letter , upon occasion sent unto me , by one which at this present time lieth as a prisoner condemned for this very matter in the kings bench , and reprieved by her majesties mercy , through the good mediation of a most noble and vertuous personage , whose honorable and godly disposition at this time i will forbeare to commend as i ought . the person truly that wrote this letter seemeth unto me a good body , well reformed , and penitent , nor expecting any galnes at my hands , but rather fearing to speake that which he knoweth further in this matter , lest displeasure might ensue and follow . the coppy of a letter sent unto me r. s. by t. e. master of art , and practiser both of physick , and also in times past , of certaine vaine sciences ; now condemned to die for the same : wherein he openeth the truth touching these deceits . master r. scot , according to your request , i have drawne out certaine abuses worth the noting , touching the work you have in band ; things which i myselfe have seen within these xxvi . yeares , among those which which were counted famous and skilfull in those sciences . and because the whole discourse cannot be set downe , without nominating certaine persons , of whom same are dead and some living , whose friends remaine yet of gr●● credit : in respect thereof , i knowing that mine enemies doe already in number exceed my friends ; i have considered with my selfe , that it is better for me to stay my hand , than to commit that to the world , which may increase my misery more than releeve the same . notwithstanding , because i was noted above a great many others to have had some dealings in those vaine arts and wicked practiser ; i am thereefore to signifie unto you , and i speake it in the presence of god , that among all those famous and noted practisers , that i have beene conversant withall these xxvi . yeares , i could never see any matter of truth to be done in those wicked sciences , but onely meere cousenings and illusions . and they , whom i thought to be most skilfull therein , sought to see some things at my hands , who had spent my time a dozen or fourteen years , to my great losse and hindrance , and could never at any time see any one truth , or sparkle of truth therein , yea at 〈◊〉 present i stand worthily condemned for the same ; for that contrary to my 〈◊〉 lawes , and the law of god , and also to mine owne conscience , i did spend my time in such vaine and wicked studies and practises being made and ●●maining a spectacle for all others to receive warning by the lord 〈◊〉 may be the last ( i speake it from my heart ) and i wish it , not only ●● my native country , but also through the whole face of the earth , specially among christians . for mine owne part i lament my time lost , and have repented on five yeares past : at which time i saw a booke , written in the old sax●● tongue , by one sir john malborne a divine of oxonford , three hundred yeares past , wherein he openeth all the illusions and inventions of th●se arts and sciences : a thing most worthy the noting . i left the booke with the parson of slangham in sussex , where if you send for it in my name , you may have it . you shall thinke your labour well bestowed , and it shall greatly 〈◊〉 ther the good enterprise you have in hand , and there shall you see the whole science throughly discuss●d , and all their illusions and cousenages ●●●phered at large . thus craving pardon at your hands for that i promised you , being very fearefull , doubtfull , and loth to set my hand ●● name under any thing that may be offensive to the world , or hurtfull ●● my selfe , considering my case , except i had the better warrant from my l. of leicester , who is my very good lord , and by whom next under god , ( her majestie onely excepted ) : i have beene preserved ; and therefore 〈◊〉 do any thing that may offend his lordships cares . and so i leave your , 〈◊〉 to the lords keeping , who bring you & al your actions to good and 〈◊〉 to gods glory , and to the profit of all christians . from the bench this . of march , . your worships poore and desolate friend and servant , t. e. i sent for this booke of purpose , to the parson of slangham , and procured his , best friends , men of great worship and credit , ●ito deale● with him , that i might borrow it for a time . but such is his folly and superstition , that although he confessed he had it ; yet he would not lend it : albeit a friend of mine , being knight of the 〈◊〉 would have given his word for the restitution of the same safe and sound . the conclusion therefore shall be this , whatsoever heretofore has gone for currant , touching all these fallible arts , whereof a bit herual have written in ample sort , be now counted counterfeit , and therefore not to be allowed , no not by common sense , much lesse by reason , which should sif● such cloaked and pretended practices , turning them out of their rags and patched clowts , that they may appeare discovered , and 〈◊〉 themselves in their nakednesse . which will be the end of every secret ●●tent , privy purpose , hidden practise , and close devise , have they never 〈◊〉 shrowds and shelters for the time : and be they with never so much ●●telousnesse and subtill circumspection clouded and shadowed , yet will they at length be manisfestly detected by the light , according to that old rimed verse : quicquid nix celat , solis calor omne revelat : what thing soever snow doth hide , heat of the sunne doth make it spide . and according to the verdict of christ , the true nazarite , who never told untruth , but who is the substances and groundworke of truth it selfe , saying ; nihil est tam occulium quod non sit detegendum , nothing is so secret , but it shall be knowne and revealed . the xvj . booke . chap. i. a conclusion , in manner of an epilogue , repeating many of the former absurdities of witchmongers conceipts , confutations thereof , and of the authority of james sprenger and henry institor inquisitors and compilers of m. mal. hitherto you have had delivered unto you , that which i have conceived and gathered of this matter . in the substance and principall parts whereof i can see no difference among the writers hereupon ; of what country , condition , estate , or religion so ever they be ; but i find almost all of them to agree in unconstancy , fables , and impossibilities ; scratching out of m. mal. the substance of all their arguments : so as their authors being disapproved , they must coine new stuffe , or go to their grandams maids to learne more old wives tales , whereof this art of witchcraft is contrived . but you must know that iames sprenger , and henry institor , whom i have had occasion to alledge many times were copartners in the composition of that profound and learned booke called malleus maleficarum , and were the greatest doctors of that art : out of whom i have gathered matter and absurditie enough , to confound the opinions conceived of witchcraft ; although they were allowed inquisitors and assigned by the pope , with the authority and commendation of all the doctors of the university of collen , &c. to call before them , to emprison , to condemne , and to execute witches ; and finally to seaze and confiscate their goods . these two doctors , to maintaine their credit , and to cover their injuries , have published those same monstrous lies , which have abused all christendome , being spread abroad with such authority , as it will be hard to suppresse the credit of their writings , be they never so ridiculous and false . which although they maintaine and stir up with with their owne praises ; yet men are so bewitched , as to give credit unto them . for proof whereof i remember they write in one place of their said book , that by reason of their severe proceedings against witches , they suffered intolerable assaults , specially in the night , many times finding needles sticking in their biggens , which were thither conveyed by witches charmes : and through their innocency and holinesse ( they say ) they were ever miraculously preserved from hurt . howbeit they affirm that they will not tell all that might make to the manifestation of their holinesse : for then should their owne praise stink in their owne mouths . and yet god knoweth their whole book containeth nothing but stinking lies and popery . which groundwork and foundation how weak and wavering it is , how unlike to continue , and how slenderly laid , a child may soone discerne and perceive . chap. ii. by what means the common people have been made beleeve in the miraculous workes of witches , a definition of witchcraft , and a description thereof . the common people have been so assotted and bewitched , with whatsoeever poets have faigned of witchcraft , either in earnest , in jest , or else in derision ; and with whatsoever lowd liers and couseners for their pleasures herein have invented , and with whatsoever tales they have heard from old doting women , or from their mothers maids , and with whatsoever the grandfoole their ghostly father , or any other morrow masse priest had informed them ; and finally with whatsoever they have swallowed up through tract of time , or through their owne timerous nature or ignorant conceipt , concerning these matters of hags and witches : as they have so setled their opinion and credit thereupon , that they think it herefie to doubt in any part of the matter ; specially because they find this word witchcraft expressed in the scriptures ; which is as to defend praying to saints , because sanctus , sanctus , sanctus is written in ●● deum . and now to come to the definition of witchcraft , which hitherto i did defer and put off purposely : that you might perceive the true nature thereof , by the circumstances , and therefore the rather to allow of the same , seeing the variety of other writers . witchcraft is in truth a cousening art , wherein the name of god is abused , prophaned , and blasphemed , and his power attributed to a vile creature . in estimation of the vulgár people , it is a supernaturall work , contrived between a corporall old woman , and a spirituall divell . the manner thereof is so secret , mysticall , and strange , that to this day there bath never been any credible witnesse thereof . it is incomprehensible to the wise , learned or faithfull , a probable matter to children , fools , melancholick persons and papists . the trade is thought to be impious . the effect and end thereof to be sometimes evill , as when thereby man or beast , grasse , trees , or corn , &c. is hur● ; sometimes good , as whereby sick folks are healed , theeves bewrayed , and true men come to their goods , &c. the matter and instruments wherewith it is accomplished , are words , charmes , signes , images , characters , &c. the which words although any other creature doe pronounce , in manner and form as they doe , leaving out no circumstance requisite or usuall for that action ; yet none is said to have the grace or gift to perform the matter , except she be a witch , and so taken , either by her own a consent , or by others imputation . chap. iii. reasons to prove that words and characters are but bables , and that witches cannot doe such things as the multitude supposeth they can , their greatest wonders proved trifles , of a young gentleman cousened . that words , characters , images , and such other trinkers , which are thought so necessary instruments for witchcraft ( as without the which no such thing can be accomplished ) are but bables , devised by couseners , to abuse the people withall ; i trust i have sufficiently proved . and the same may be further and more plainly perceived by these short and compendious reasons following . first , in that the turks and infidels , in their witchcraft , use both other words , and other characters than our witches doe , and also such as are most contrary . in so much as , if ours bee● bad , in reason theirs should be good . if their witches can doe anything , ours can doe nothing . for as our witches are said to renounce christ , and despise his sacraments ; so doe the other forsake mahomet and his laws , which is one large step to christianity . it is also to be thought , that all witches are couseners ; when mother bungie , a principall witch , so reputed , tryed , and condemned of all men , and continuing in that exercise and estimation many years , ( having cousened and abused the whole realm , in so much as there came to her , witchmongers from all the furthest parts of the land , she being in divers books set out with authority , registred and chronicled by the name of the great witch of rochester , and reputed among all men for the chief ringleader of all other witches ) by good proof is ●ound to be a meer cousener ; confessing in her death bed freely , without compulsion or inforcement , that her cunning consisted only in deluding & deceiving the people : saving that shee had ( towards the maintenance of her credit in that cousening trade ) some sight in physick and surgery , and the assistance of a friend of hers , called heron , a professor thereof . and this i know , partly of mine owne knowledge , and partly by the testimony of her husband , and others of credit , to whom ( i say ) in her death bed , and at sundry other times she protested these things ; and also that she never had indeed any materiall spirit or divell ( as the voice went ) nor yet knew how to work any supernaturall matter , as she in her life time made men beleeve shee had and could doe . the like may be said of one t. of canterbury , whose name i will not literally discover , who wonderfully abused many in these parts , making them think he could tell where any thing lost b●came ; with divers other such practises , whereby his fame was far beyond the others . and yet on his death bed he confessed , that he knew nothing more then any other , but by sleight and devices , without the assistance of any divell or spirit , saving the spirit of cousenage : and this did he ( i say ) protest before many of great honesty , credi● , and wisdome , who can witnesse the same , and also gave him good commendations for his godly and honest end . again , who will maintaine , that common witchcrafts are not cousenages , when the great and famous witchcrafts , which had stolne credit not only from all the common people , but from men of great wisdome and authority , are discovered to be beggerly sleights of cousening varlots ? which otherwise might and would have remained a perpetuall objection against me . were there not * three images of late years found in a dunghill , to the terrour and astonishment of many thousands ? in so much as great matters were thought to have been pretended to be done by witchcraft . but if the lord preserve those persons ( whose destruction was doubted to have been intended thereby ) from all other the lewd practises and attempts of their enemies ; i feare not , but they shall easily withstand these and such like devises , although they should indeed be practised against them . but no doubt , if such bables could have brought those matters of mischief to passe , by the hands of traitors , witches , or papists ; we should long since have been deprived of the most excellent jewell and comfort that we enjoy in this world . howbeit , i confesse , that the fear , conceipt , and doubt of such mischievous pretenses may breed inconvenience to them that stand in awe of the same . and i wish , that even for such practises , though they never can or doe take effect , the practisers be punished with all extremity ; because therein is manifested a traiterous heart to the queen , and a presumption against god. but to return to the discovery of the foresaid knavery and witchcraft . so it was that one old cousener wanting mony , devised or rather practised ( for it is a stale devise ) to supply his want , by promising a young gentleman , whose humor he thought would that way be well served , that for the sum of forty pounds , he would not fail by his cunning in that art of witchcraft , to procure unto him the love of any three women whom he would name , and of whom he should make choice at his pleasure . the young gentleman being abused with his cunning devices , and too hastily yeelding to that motion , satisfied this cunning mans demand of money . which , because he had it not presently to disburse , provided it for him at the hands of a friend of his . finally , this cunning man made the three puppets of wax , &c. leaving nothing undone that appertained to the cousenage , untill he had buried them , as you have heard . but i omit to tell what adoe was made hereof , and also what reports and lies were bruited ; as what white dogs and black dogs ▪ there were seene in the night season passing through the watch , mawgre all their force and preparation against them , &c. but the young gentleman , who for a little space remained in hope mixed with joy and love , now through tract of time hath those his felicities powdered with doubt and despaire . for in stead of atchieving his love he would gladly have obtained his mony . but because he could by no means get either the one or the other ( his money being in hucksters handling , and his sure in no better forwardnesse ) hee revealed the whole matter , hoping by that means to recover his money ; which he neither can yet get again ▪ not hath payed it where he borrowed . but till triall was had of his simplicity or rather fully herein , he received some trouble himselfe , hereabout though now dismissed . chap. iiii. of one that was so bewitched that he could read no scriptures but canonicall , of a divell that could speak no latine a proof that witchcraft is flat cousenage . here i may aptly insert another miracle of importance , that happened within the compasse of a childes remembrance , which may induce any reasonable body to conceive , that these supernaturall actions are but fables and cousenages . there was one , whom for some respects i name not , that was taken blind , deaf , and dumb ; so as no physitian could help him : that man ( forsooth ) though he was ( as is said ) both blind , dumb and deaf , yet could he read any canonicall scriptures ; but as for apocrypha , hee could read none : wherein a gods name consisted the miracle . but a leaf of apocrypha being extraordinarily inserted among the canonicall scriptures , he read the same as authentick ; wherein his knavery was bewrayed . another had a divell , that answered men so all questions , mary her divell could understand no latine , and so was shee ( and by such meanes all the rest may be ) bewrayed . indeed our witching writers say , that certaine divels speake onely the language of that countrey where they are resiant , as french , or english , &c. furthermore in my conceipt , nothing proveth more apparently that witchcraft is cousenage , and that witches instruments are but ridiculous bables , and altogether void of effect ; than when learned and godly divines in their serious writings , produce experiments as wrought by witches , and by divels at witches commandements : which they expound by miracles , although indeed meer trifles . whereof they conceive amisse , being overtaken with credulity . chap. v. of the divination by the sive and sheers , and by the book and key , hemingius his opinion thereof confuted , a bable to know what is a clock , of certain jugling knacks , manifold reasons for the overthrow of witches and conjurors , and their cousenages , of the divels transformations , of ferrum candens , &c. to passe over all the fables , which are vouched by the popish doctors , you shall heare the words of n. hemingius , whose zeal and learning otherwise i might justly commend : howbeit i am sorry and ashamed to see his ignorance and folly in this behalf neither would i have bewrayed it , but that he himself , among other absurdities concerning the maintenance of witches omnipotency , hath published it to his great discredit . popish priests ( saith he ) as the chaldaeans used the divination by sive and sheeres for the detection of theft , doe practise with a psalter and a key fastened upon the . psalme , to discover a theef , and when the names of the suspected persons are orderly put into the pipe of the key , at the reading of these words of the psalme [ if thou sawest a theef thou 〈◊〉 consent unto him ] the book will wagge and fall out of the fingers of them that hold it , and he whose name remaineth in the key must be the theef . hereupon hemingius inferreth , that although conjuring priests and witches bring not this to passe by the absolute words of the psalm , which tend to a far other scope ; yet satan doth nimbly , with his invisible 〈◊〉 , give such a twitch to the book , as also in the other case to the sive and the sheers , that down-fals the book and key , sive and sheeres , upstarts the 〈◊〉 , and away runneth the divell laughing , &c. but alas , hemingius is deceived , as not perceiving the conceipt , or rather the deceipt thereof . for where he supposeth those actions to be miraculous , and done by a divell ; they are in truth meer bables wherein coe●●steth not so much as legierdemaine . for every carter may conceive the sleight hereof ; because the book and key , sive and sheeres , being stayed up in that order , by naturall course of necessity must within that space ( by means of the air , and the pulse beating at the fingers end ) turn and fall down . which experience being known to the witch or conjuror , she or hee doe form and frame their prophefie accordingly ; as whosoever maketh proofe thereof shall manifestly perceive it . by this 〈◊〉 practise , or experience , you shall know what it is a clock , if you 〈◊〉 between your finger and your thumb a thred of six or seven inches long unto the other end whereof is tyed a gold ring , or some such like things in such sort as upon the beating of your pulse , and the moving of the ring , the same may strike upon either side of a goblet or glasse . the●● things are ( i confesse ) witchcraft , because the effect or event proceeded not of that cause which such couseners say , and others beleeve they do . as when they lay a medicine for the ague . &c. to a childs wrists , they also 〈…〉 vertue whereof ( they say ) the child is healed ; whereas indeed the medicine only doth the feat . and this is also a silly jugglers knack , which wanteth legierdemaine , whom you shall see to thrust a pinne , or a small knife , through the head and brain of a chicken or pullet , and with certaine mysticall words seeme to cure him ; whereas , though no such words were spoken , the chicken would live , and doe well enough ; as experience teacheth and declareth . again , when such as have maintained the art and prosession of conjuring , and have written thereupon most cunningly , have published recantations , and confessed the deceipts thereof , as co●nelius agrippa did , why should we defend it ? also , when heathen princes , of great renown , authority , and learning , have searched with much industry and charge , the knowledge and secrecy of conjuration and witchcraft , and finally found by experience all to be false and vain that is reported of them , as nero , iulianus apostata , and valence did ; why should we seek for further triall , to prove witchcraft and conjuration to be cousenage ? also , when the miracles imputed unto them , exceed in quantity , quality and number , all the miracles that christ wrought here upon earth , for the establishing of his gospell , for the confirmation of our faith , and for the advancement of his glorious name ; what good christian will beleeve them to be true ? and when christ himselfe saith ; the works that i doe , no man else can accomplish ; why should we think that a foolish old woman can doe them all , and many more ? also , when christ knew not these witches , nor spake one word of them in all the time of his being here upon earth , having such nec●ssary occasion ( if at leastwise they with their familiars could doe as he did by the spirit of god , as is constantly affirmed ) why should we suppose that they can doe as they say , but rather that they are deceivers ? when they are fain to say , that witches wrought not in that art , all those thirty three yeeres that christ lived , and that there were none in iobs time , and that the cousening oracles are now ceased ; who seeth not that they are witlesse , and madde fooles that maintaine it ? when all the mischiefs are accomplished by poysons and naturall means , which they affirm to be brought to passe by words , it manifesteth to the world their cousenage . when all the places of scripture , which witchmongers allow for the proof of such witches , are proved to make nothing for their purpose , their own fables and lies deserve small credit . when one of the chief points in controversie ; to wit , execution of witches , is grounded upon a false translation ; namely , you shall not suffer a witch to live ( which is in latine venesicam non vetinebitis in vita ) where the word in every mans ear soundeth to be a poisoner , rather than a worker of miracles , and so interpreted by the seventy interpreters , iosephus , and almost all the rabbins which were hebrews born : why should any of their interpretations or allegations be trusted , or well accompted of ? when working of miracles is ceased , and the gift of prophesie also ; so as the godly , through invocation of the holy spirit , cannot perform such wonderfull things , as these witches and conjurors by the invocation of divels and wicked spirits undertake , and are said to doe ; what man that knoweth and honoureth god will be so infatuate as to beleeve these lies and so prefer the power of witches and divels before the godly indued with gods holy spirit ? when many printed bookes are published , even with authority , in confirmation of such miracles wrought by those couseners , for the det●ction of witchcrafts and in fine all is not onely sound false , and to have been accomplished by cousenage , but that there hath been therein a set purpose to defame honest matrones , as to make them be thought to be witches : why should we beleeve ; bodin , m. mal. &c. in their cousening tales and fables ? when they say that witches can flie in the air , and come in at a little coane , or a hole in a glasse window , and steal away sucking children , and hurt their mothers ; and yet when they are brought into prison , they cannot escape out of the grate , which is far bigger : who will not condemne such accusations or confessions to be frivolous , & c ? when ( if their assertions were true ) concerning the divels usuall taking of shapes , and walking , talking , conferring , burting , and all manner of dealing with mortall creatures , christs argument to thomas had been weak and easily answered ; yea the one halfe , or all the whole world might be inhabited by divels , every poor mans house might be hired over his head by a divell , he might take the shape and favour of an honest woman , and play the witch ; or of an honest man and play the theef , and so bring them both , or whom he list to the gallows ▪ who seeth not the vanity of such assertions ? for then the divell might in the likenesse of an honest man commit any criminall offense ; as lavater in his nineteenth chapter de spectris , reporteth of a grave wise magistrate in the territory of ●igurie , who affirmed ; that as hee and his servant went through certain pastures , he espyed in the morning , the divell in likenesse of one whom he knew very well , wickedly dealing with a mare . upon the sight whereof he immediately went to that fellowes house , and certainly learned there , that the same person went not out of his chamber that day . and if he had not wisely bolted out the matter , the good honest man ( saith he ) had surely beene , cast into prison , and put on the rack , &c. the like story we read of one cunegunda , wife to henry the second emperor of that name , in whose chamber the divell ( in the likenesse of a youngman , with whom she was suspected to be too familiar in court ) was often seen coming in and out . howbeit , she was purged by the tryall candentis ferri , and proved innocent ; for she went upon glowing iron unhurt , &c. and yet salomon saith ; may a man carry fire in his bosome , and his clothes not be burned ? or can a man goe upon coal● , and his feet not scortched ? and thus might the divell get him up into every pulpit , and spread heresies , as i doubt not , but he doth in the mouth of wicked preachers , though not so grossely as is imagined and reported by the papists and witchmongers . and because it shall not be said that i ●●lie them , i will cite a story credibly reported by their cheefest doctours ; namely iames sprenger , & henry iustitor , who say as followeth , even word for word . chap. vi. how the divell preached good doctrine in the shape of a priest , how he was discovered , and that it is a shame ( after confutation of the greater witchcrafts ) for any man to give credit to the lesser points thereof . on a time the divell went up into a pulpit , and there made a very catholick sermon : but a holy priest comming to the good speed , by his holinesse perceived that it was the devill . so he gave good ear unto him , but could finde no fault with his doctrine . and therefore so soon as the sermon was done , he called the divell unto him , demanding the cause of his sincere preaching ; who answered : behold i speak the truth , knowing that while men be hearers of the word , and not followers , god is the more offended , and my kingdome the more inlarged . and this was the strangest device ( i think ) that ever any divell used : for the apostles themselves could have done no more . againe , when with all their familiars , their ointments , &c. whereby they ride invisibly , nor with all their charmes , they can neither convey themselves from the hands of such as lay wait for them ; nor can get out of prison , that otherwise can goe in and out at a mouse hole ; nor finally can save themselves from the gallowes , that can transubstantiate their owne and others bodies into flies or fleas , &c. who seeth not , that either they lye , or are belyed in their miracles ; when they are said to transfer their neighbours corne into their owne ground , and yet are perpetual beggers , and cannot inrich themselves , either with money or otherwise : who is so foolish as to remain longer in doubt of their supernaturall power ? when never any yet from the beginning of the world till this day , hath openly shewed any other trick , conceipt , or cunning point of witchcraft , than legierdemaine or cousenage : who will tarry any longer for further tryall ? when both the common law and also the injunctions doe condemne prophesying , and likewise false miracles , and such as beleeve them in these dayes : who will not be afraid to give credit to those knaveries ? when hereby they make the divell to be a god that heareth the prayers , and understandeth the mindes of men : who wil not be ashamed , being a christian , ●● be so abused by them ? when they that doe write most frankly of these matters , except lying sprenger and institor , have never seen any thing herein ; insomuch as the most credible proof that bodin bringeth of his wonderfull tales of witchcraft , is the report of his host at an alehouse where he baited : who will give further ear unto these incredible fables ? when in all the new testament , we are not warned of these bodily appearances of divels , as we are of his other subtilties , &c. who will be afraid of their bugs ? when no such bargain is mentioned in the scriptures , why should we beleeve so incredible and impossible covenants , being the ground of all witchmongers religion , without the which they have no probability in the rest of their foolish assertions ? when as , if any honest mans conscience be appealed unto , he must confesse he never saw tryall of such witchcraft or conjuration to take effect , as is now so certainly affirmed : what conscience can condemne poor soules that are accused wrongfully , or b●leeve them that take upon them impiously to doe or work those impossib●● things ? when the whole course of the scripture is utterly repugnant to these impossible opinions , saving a few sentences , which neverthelesse rightly understood , relieve them nothing at all : who will be seduced by their fond arguments ? when as now that men have spied the knavery of oracles , and such pelfe , and that there is not one oracle in the world remaining ; who cannot perceive that all the residue heretofore of these devices , have been cousenages , knaveries , and lies ? when the power of god is so impudently transferred to a base creature , what good christian can abide to yeeld unto such miracles wrought by fooles ? when the old women accused of witchcraft , are ut●erly insensible , and unable to say for themselves ; and much lesse to bring such matters to passe , as they are accused of : who will not lament to see the extremity used against them ? when the foolisher sort of people are alwaies most mistrustfull of hurt by witchcraft , and the simplest and dotingest people mistrusted to doe the hurt : what wise man will not conceive all to be but folly ? when it were an easie matter for the divel , if he can do as they affirme , to give them great store of money , and make them rich , and doth it not ; being a thing which would procure him more disciples than any other thing in the world ; the wise must needs condemne the divel of folly , and the witches of peevishnesse , that take such paines , and give their souls to the divel to be tormented in hell fire , and their bodies to the hangman to be trussed on the gallowes , for nichels in a bag . chap. vii . a conclusion against witchcraft , in manner and forme of an induction . by this time all kentishmen know ( a few fooles excepted ) that rob●● good fellow is a knave . all wisemen understand that witches miraculous enterprises , being con●●●ry to nature , probability and reason , are void of truth or possibility ▪ all protestants perceive , that popish charmes , conjurations , execrations , and benedictions are not effectual , but be toies and devices only to keep the people blinde , and to enrich the clergy . all christians see , that to confesse witches can do as they say , were to attribute to a creature the power of the creator . all children wel brought up conceive and spie , or at the least are taught , that juglers miracles doe consist of legierdemain and confederacy . the very heathen people are driven to confesse , that there can be no such conference between a spiritual divel and a corporal witch , as is supposed ; for no doubt , all the heathen would then have every one his familiar divel , for they would make no conscience to acquaint themselves with a divel that are not acquainted with god. i have dealt , and conferred with many ( marry i must confesse papists for the most part ) that maintain every point of these absurdities . and surely i allow better of their judgements , than of others , unto whom some part of these cousenages are discovered and seen ; and yet concerning the residue , they remain as wise as they were before ; specially being satisfied in the highest and greatest parts of conjuring and cousening ; to wit , in popery , and yet will be abused with beggerly jugling , and witchcraft . chap. viii . of naturall witchcraft or fascination . but because i am loth to oppose my selfe against all the writers herein● or altogether to discredit their stories , or wholly to deface their reports , touching the effects of fascination or witchcraft ; i will now set downe certain parts thereof , which although i my self cannot admit , without some doubts , difficulties and exceptions , yet wil i give free liberty to others to beleeve them , if they list ; for that they do not directly oppugne my purpose . many great and grave authors write , and many fond writers also affirme , that there are certain families in aphrica , which with their voices bewitch whatsoever they praise . insomuch as , if they commend either plan● , corne , infant , horse , or any other beasts , the same presently withereth , decayeth and dyeth . this mystery of witchcraft is not unknowne or neglected of our witchmongers , and superstitious fooles here in europe . but to shew you examples neer home here in england , as though our voice had the like operation ; you shall not hear a butcher or horsecourser cheapen a bullock or a jade , but if he buy him not , he saith , god save him ; if he do forget it , and the horse or bullock chance to die , the fault is imputed to the chapman . certainly the sentence is godly , if it doe proceed from a faithful and a godly mind ; but if it be spoken as a superstitious charme , by those words and syllables to compound with the fascination and misadventure of unfortunate words , the phrase is wicked and superstitious , though there were farre greater shew of godlinesse than appeareth therein . chap. ix . of inchanting or bewitching eyes . many writers agree with virgil and theocritus in the effect of witching eyes , affirming that in scythia there are women called bithiae , having two bals or rather blacks in the apple of their eyes . and as didimus reporteth , some have in the one eye two such bals , and in the other the 〈◊〉 of a horse . these ( forsooth ) with their angry looks do bewitch and hurt not only young lambs , but young children . there be other that retain such venome in their eyes , and send it forth by beams and streams so violently , that therewith they annoy not only them with whom they are conversant continually ; but also all other , whose company they frequent , of what age , strength or complexion soever they be : as cicero , plutarch , phila●chus , and may others give out in their writings . this fascination ( saith iohn baptista porta neapolitanus ) though it b●gin by touching or breathing , is alwaies accomplished and finished by the eye , as an extermination or expulsion of the spirits through the eyes , approaching to the heart of the bewitched , and infecting the same , &c. whereby it commeth to passe , that a child , or a young man endued with a clear , whole , subtil and sweet bloud , yeeldeth the like spirits , breath , and vapours springing from the purer bloud of the heart . and the lightest and finest spirits , ascending into the highest parts of the head , do fall into the eyes , and so are from thence sent forth , as being of all other parts of the body the most clear , and fullest of ve●ns and pores , and with the very spirit or vapour proceeding thence , is conveyed out as it were by beams and streams a certain fiery force ; whereof he that beholdeth sore eyes shall have good experience . for the poison and disease in the eye infecteth the air next unto it , and the same proceedeth further , carrying with it the vapour and infection of the corrupted bloud : with the contagion whereof , the eyes of the beholders are most apt to be infected . by this same meant it is thought that the cockatrice depriveth the life , and a woolf taketh away the voice of such as they suddenly meet withall and behold . old women , in whom the ordinary course of nature faileth in the office of purging their naturall monthly humours , shew also some proof hereof . for ( as the said i. b. p. n. reporteth alledging aristotle for his author ) they leave in a looking glasse a certain froth , by means of the grosse vapours proceeding out of their eyes , which commeth so to passe , because those vapours or spirits , which so abundantly come from their eyes , cannot pierce and enter into the glasse , which is hard and without pores , and therefore resisteth : but the beams which are carryed in the chariot 〈◊〉 conveyance of the spirits , from the eies of one body to another , do pie●●● to the inward parts , and there breed infection , whilest they , search and seek for their proper region . and as these beams and vapours do proceed from the heart of the one , so are they turned into bloud about the heart of the other ▪ which bloud disagreeing with the nature of the bewitched party infeebleth the rest of his body , and maketh him sick ; the contagion whereof so long continueth , as the distempered bloud hath force in the members . and because the infection is of bloud , the feaver or sicknesse will be continuall ; whereas if it were of choler , or flegme , it would be intermittent or alterable . chap. x. of naturall witchcraft for love , &c. but as there is fascination and witchcraft by malicious and angry eies unto displeasure ; so are there witching aspects , tending contrari wise to love , or at the least , to the procuring of good will and liking . for if the fascination or witchcraft be brought to passe or provoked by the desire , by the wishing and coveting of any beautifull shape or savour , the venome is strained through the eyes , though it be from a far , and the imagination of a beautiful forme resteth in the heart of the lover , and kindleth the fire wherewith it is afflicted . and because the most delicate , sweet , and tender bloud of the beloved doth there wander , his countenance is there represented shining in his owne bloud , and cannot there be quiet ; and is so haled from thence , that the bloud of him that is wounded , reboundeth and slippeth into the wounder , according to the saying of lucretius the poet to the like purpose and meaning in these verses ; idque petit corpus , mens unde est saucia amore , namque omnes plerunque cadunt in vulnus , & ill●m emicat in parlem sanguis , unde icimur ictu ; et si cominus est , os tum rubor occupat humor : and to that body t is rebounded , from whence the mind by love is wounded , for in a manner all and some , into that wound of love do come , and to that part the bloud doth flee from whence with stroke we striken bee , if hard at hand , and near in place , then ruddie colour fils the face . thus much may seem sufficient touching this matter of natural magick ; whereunto though much more may be annexed , yet for the avoiding of tediousnesse , and for speedier passage to that which remaineth ; i will break off this present treatise . and now somewhat shal be said con●erning divels and spirits in the discourse following . a discourse upon divels and spirits , and first of philosophers opinions , also the manner of their reasoning hereupon ; and the same confuted . chap. i. there is no question nor theme ( saith hierome cardons ) so difficult to deal in , nor so noble an argument to dispute upon , as this of divels and spirits . for that , being confessed or doubted of , the eternity of the soul is either affirmed or denied . the heathen philosophers reason hereof amongst themselves in this sort . first , they that maintain the perpetuity of the soul , say that if the soul died with the body ; to what end should men take pains either to live wel or die wel , when no reward for vertue nor punishment for vice insueth after this life , the which otherwise they might spend in ease and security ? the other sort say that vertue and honesty is to be pursued , nou spe praemii , sed virtutis amore , that is , not for hope of reward , but for love of vertue . if the soul live ever ( say the other ) the least portion of life is here . and therefore we that maintain the perpetuity of the soul , may be of the better comfort and courage , to sustain with more constancy the losse of children , yea and the losse of life it self : whereas , if the soul were mortal , all our hope and felicity were to be placed in this life , which many atheists ( i warrant you ) at this day do . but both the one and the other missed the cushion . for , to do any thing without christ , is to weary our selves in vain ; sith in him only o●● corruptions are purged . and therefore the folly of the gentiles , that place summum bonum in the felicity of the body ▪ or in the happinesse or pleasures of the mind , is not only to be derided , but also abhorred . for both our bodies and mindes are intermedled with most miserable cala●●ties : and therefore therein cannot consist perfect felicity . but in the word of god is exhibited and offered unto us that hope which is mos● 〈◊〉 absolute , sound and sincere , not to be answered or denyed by the judgement of philosophers themselves . for they that preferre temperance before all other things as summum bonum , must needs see it to be but a witnesse of their natural calamity , corruption and wickednesse ; and that it serveth for nothing , but to restrain the dissolutenesse , which hath place in their mindes infected with vices ; which are to be bridled with such corrections ; yea and the best of them all faileth in some point of modesty . wherefore serveth our philosophers prudence , but to provide for their owne folly and misery ; whereby they might else be utterly overthrown ? and if their nature were not intangled in errors , they should have no need of such circumspection . the justice whereof they speake , serveth but to keepe them from ravine , theft , and violence : and yet none of them all are so just but that the very best and uprightest of them fall into great infirmities , both doing and suffering much wrong and injury . and what is their fortitude but to arme them to endure misery griefe , danger , & death it selfe ? but what happinesse or goodnesse is to be reposed in that life , which must be waited upon with such calamities , and finally must have the helpe of death to finish it ? i say , if it be so miserable , why do they place summum bonum therein ? s. paul to the romans sheweth , that it cannot be that we should attaine to justice , through the morall and naturall actions and duties of this life : because that never the jewes nor the gentiles could expresse so much in their lives , as the very law of nature or of moses required . and therefore he that worketh without christ , doth as he that reckoneth without his host . chap. ii. mine owne opinion concerning this argument , to the disproofe of some writers hereupon . i for my part do also thinke this argument , about the nature and substance of divels and spirits , to be so difficult , as i am perswaded that no one author hath in any certaine or perfect sort hitherto written thereof . in which respect i can neither allow the ungodly and prophane sects and doctrines of the sadduces and peripateticks , who deny that there are any divels or spirits at all ; nor the fond and superstitious ●reatise ; of plato , proclus , plotinus , porphy●ie ; or yet the vaine and absurd opinions of psellus , nider , sprenger , cumanus , bodin , michael , andreas , ianus , matchaeus , laurentius ananias , iamblichus , &c : who with many others write so ridiculously in these matters , as if they were babes fraied with bugges ; some affirming that the soules of the dead become spirits , the good to be angels , the bad to be divels ; some that spirits or divels are onely in this life ; some , that they are men ; some , that they are women ; some that divels are of such gender as they lift themselves ; some , that they had no beginning , nor shall have ending , as the manichees maintaine ; some , that they are mortall and die , as plutarch affirmeth of pan ; some , that they have no bodies at all , but receive bodies , according to their phantasies and imaginations ; some , that their bodies are given unto them ; some , that they make themselves . some , say they are wind ; some , that they are the breath of living creatures ; some , that one of them begat another ; some , that they were created of the least part of the masse , whereof the earth was made ; and some , that they are substances betweene god and man , and that of them some are terrestriall , some celestiall , some watery , some airy , some firy , some starry , and some of each and every part of the elements , and that they know our thoughts , and carry our good works and prayers to god , and returne his benefits backe unto us , and that they are to be worshipped : wherein they meete and agree iumpe with the papists ; as if you read the notes upon the second chapter to the colossians , in the seminaries testament printed at rhemes , you shall manifestly see , though as contrary to the word of god as blacke to white , as apppeareth in the apocalypse , where the angell expresly forbad iohn to worship him . againe , some say that they are meane betwixt terrestiall and celestiall bodies , communicating part of each nature ; and that although they be eternall , yet that they are moved with affections : and as there are birds in the aire , fishes in the water , and wormes in the earth ; so in the fourth element , which is the fire , is the habitation of spirits and divels . and lest we should thinke them idle , they say they have charge over men , and government in all countries and nations . some say that they are onely imaginations in the mind of man. tertullian saith they are birds , and fly faster then any sowle of the aire . some say that divels are not , but when they are sent ; and therefore are called evill angels . some thinke that the divell sendeth his angels abroad , and ●e himselfe maketh his continuall abode in hell , his mansion place . chap. iii. the opinion of psellus touching spirits , of their severall orders , and a confutation of his errors therein . psellus being of authority in the church of rome , and not impugnable by any catholike , being also instructed in these supernaturall or rather diabolicall matters by a monke called marcus , who had been familiarly conversant a long time , as he said , with a certaine divell , reporteth upon the same divels owne word , which must needs understand best the state of this question , that the bodyes of angels and divels consist not now of all one element , though perhaps it were otherwise before the fall of lucifer ; and that the bodyes of spirits and divels can feele and be felt , do hurt and be hurt : in so much as they lamen● when they are stricken ; and being put to the fire are burnt , and yet that they themselves burne continnually , in such sort as they leave ashes behind them in places where they have bee●e ▪ as manifest tryall thereof hath been ( if he say truly ) in the borders of italy . he also saith upon like credit and assurance , that divels and spirits do avoid and shed from out of their bodyes , such seed or nature , as whereby certaine vermine are ingendered ; and that they are nourished with food , as we are , saving that they receive it not into their mouthes , but sucke it up into their bodies , in such sort as sponges soke up water . also he saith they have names , shapes , and dwelling places , as indeed they have , though not in temporall and corpor●● sort . furthermore , he saith , that there are six princiall kind of divels , which are not only corporall , but temporall and worldly . the first sort consist of fire , wandering in the region neere to the moone , but have no power to go into the moone . the second sort consisting of aire , have their habitation more low and neere unto us : these ( saith he ) are proud and great boasters , very wise and deceitfull , and when they come downe are seene with streames of fire at their taile . he saith that these are commonly conjured up to make images laugh , and lamps burne of their owne accord ; and that in assyria they use much to prophesie in a bason of water . which kinde of incantation is usuall among our conjurors : but it is here commonly performed in a pitcher or pot of water ; or else in a viall of glasse filled with water , wherein they say at the first a little sound is heard without a voice , which is a token of the divels comming . anon the water seemeth to be troubled , and then there are heard small voyces , wherewith they give their answers , speaking so softly as no man can well heare them : because ( saith cardane ) they would not be argued or rebuked of lies . but this i have else-where more largely described and confuted . the third sort of divels psellus saith are earthly ; the fourth watery , or of the sea ; the fift under the earth ; the sixt sort are lucifugi , that is , such as delight in darkenes , and are scant indued with sense , and so dull , as they can scarse be moved with charmes or conjurations . the same man saith , that some divels are worse than other , but yet that they all hate god , and are enemies to man. but the worser moity of divels are aquei , subterranei , and lucifugi ; that is , watery , under the earth , and shunners of light : because ( saith he ) these hurt not the soules of men , but destroy mens bodies like mad and ravening beasts , molesting both the inward and outward parts thereof . aquei are they that raise tempests , and drowne seafaring men , and do all other mischiefes on the water . subterranei and lucifugi enter into the bowels of men , and torment them that they possesse with the phrensie , and the falling evill . they also assault them that are miners or pioners , which use to worke in deepe and darke holes under the earth . such divels as are earthy and aiery , he saith enter by subtilty into the minds of men , to deceive them , provoking men to absurd and unlawfull affections . but herein his philosophy is very unprobable , for if the divell be earthy , he must needs be palpable ; if he be palpable , he must needs kill them into whose bodies he entereth . item , if he be of 〈…〉 then must he also be visible and untransformable in that 〈…〉 god 's creation cannot be annihilated by the creature . so as , though it were granted , that they might adde to their substance matter and forme , &c. yet it is most certaine , that they cannot diminish or alter the substance whereof they consist , as not to be ( when they li●t ) spirituall , or to relinquish and leave earth , water , fire , aire , or this and that element whereof they are created . but howsoever they imagine of water , aire , or fire , i am sure earth must always be visible and palpable , yea , and aire must alwayes be invisible , and fire must be hot , add water must be moist . and of these three latter bodies , specially of water and aire , no forme nor shape can be exhibited to mortall eye naturally , or by the power of any creature . chap. iiii. more absurd assertions of psellus and such others , concerning the actions and passions of spirits , his definition of them , and of his experience therein . moreover , the same author saith that spirits whisper in our minds , and yet not speaking so lowd , as our eares may heare them : but in such sort as our soules speake tog●ther when they are dissolved ; making an example by lowd speaking a farre oft , & a comparison of soft whispering neere hand , so as the divell entreth so neere to the mind as the eare need not heare him ; and that every part of a divell or spirit seeth , heareth , and speaketh , &c. but herein i will beleeve paul better then psellus , or his monke , or the monks divell . for paul saith ; if the whole body were an eye , where were hearing ? if the whole body where hearing , where were smelling , &c. whereby you may see what accord is betwixt gods word and witchmongers . the papists proceed in this matter , and say , that these spirits use great knavery and unspeakeable bawdery in the breach and middle parts of man and woman , by tickling , and by other lecherous devices ; so that they fall jumpe in judgement and opinion , though very erroniously , with the foresaid psellus , of whose doctrine also this is a parcell , to wit , that these divels hurt not cattell for the hate they beare unto them , but for love of their naturall and temperate heate and moisture , being brought up in deepe , dry and cold places ; mary they hate the heate of the sun and the fire , because that kind of heate drieth too fast . they throwe down stones upon men , but the blowes thereof doe no harm to them whom they hit ; because they are not cast with any force : for saith he the divell have little and small strength , so as these stones do nothing but fray and terrifie men , as scarecrowes do birds out of the corne fields . but when these divels enter into the pores , then do they raise wonderfull tumults in the body and mind of man. and if it be a subterrene divell 〈◊〉 doth writhe and bow the possessed , and speaketh by him , using the spirit of the patient 〈◊〉 his instrument . but he saith , that when lucifugus possesseth a man , 〈…〉 him dumbe , and as it were dead : and these be they that are cast out ( saith he ) only by fasting and prayer . the same psellus , with his mates bodin and the penners of m. ma● . and others , do find fault with the physitians that affirm such infirmities to be curable with diet , and not by inchantments ; saying , that physitians do only attend upon the body , and that which is perceiveable by outward sense ; and that as touching this kind of divine philosophy , they have no skill at all : and to make divels and spirits seeme yet more corporall and terrene , he saith that certaine divels are belonging to certaine countries , and speake the languages of the same countries , and none other ; some the assyrian , some the chaldaean , and some the persian tongue , and that they feele stripes , and feare hurt , and specially the di●t of the sword ( in which respect conjurors have swords with them in their circles , to terrifie them ) and that they change shapes , even as sodainly as men doe change colour with blushing , fear , anger , and other moods of the mind . he saith yet further , that there be brute beasts among them , and yet divels , and subject to any kind of death ; insomuch as they are so foolish , as they may be compared to flies , fleas , and wormes , who have no respect to any thing but their food , not regarding or remembring the hole from out of whence they came last . marry divels compounded of earth , cannot often transform themselves , but abide in someone shape , such as they best like , and most delight in ; to wit , in the shape of birds or women ; and therefore the greeks call them n●idas , noreidas , and dreidas , in the feminine gender ; which dreidae inhabited , ( as some write ) the islands beside scotland called druidae , which by that means had their denomination and name . other divels that dwell in dryer places transforme themselves into the masculine kind . finally psellus saith they know our thoughts , and can prophesie of things to come . his definition is , that they are perpetuall mindes in a passible body . to verify these toies he saith , that he himself saw in a certain night a man brought up by aletus libius into a mountain , and that hee took an hearb , and spat thrice into his mouth , and annointed his eyes with a certain ointment , so as thereby he saw great troops of divels , and perceived a crow to flie into his mouth ; and since that houre he could prophesie at all times , saving on good-friday , and easter-sunday . if the end of this tale were true , it might not only have satisfied the greek-church , in keeping the day of easter , together with the church of rome ; but might also have made the pope ( that now is ) content with our christmas and easter day , and not to have gathered the minutes together , and reformed it so , as to shew how falsly he and his predecessors ( whom they say could not erre ) hath observed it hitherto . and truly this , and the dansing of the sun on easter day morning sufficiently or rather miraculously proveth that computation , which the pope now beginneth to doubt of , and to call in question . chap. v. the opinion of fascius cardanus touching spirits , and of his familiar divell . fascius cardanus had ( as he himself and his son hierome cardanus report ) a familiar divell , consisting of the fiery element , who , so long as he used conjuration , did give true answers to all his demands ; but when he burned up his book of conjurations , though he resorted still unto him , yet did he make false answers continually . he held him bound twenty and eight years , and loose five years . and during the time that he was bound , he told him that there were many divels or spirits . he came not alwayes alone , but sometimes some of his fellows with him . he rather agreed with psellus then with plato : for he said they were begotten , 〈◊〉 died , and lived long ; but how long they told him not : howbeit , as he might conjecture by the divels face , who was years old , and ( yet appeared very young , he thought they lived two or three hundred yeares ; and they said that their soules and ours also died with their bodies . they had schooles and universities among them : but he conceived not that any were ●o dull headed , as psellus maketh them . but they are very quick in credit , that beleeve such fables , which indeed is the ground-worke on witchcraft and conjuration . but these histories are so grosse and pal●pable , that i might be thought as wise in going about to confute them , as to answer the stories of fryer rush , adam bell , or the golden legend . chap. vi. the opinion of plato concerning spirits , divels and angels , what sacrifices they like best , what they feare , and of socrates his familiar divell . plato and his followers hold , that good spirits appear in their own likenesse ; but that evill spirits appeare and shew themselves in the form of other bodies ; and that one divell reigneth over the rest , as a prince doth in every perfect common-wealth over men . item , they obtain their purposes and desires , only by intreaty of men and women ; because in nature they are their inferiors and use authority over men none otherwise ▪ than priests by vertue of their function , and because of religion wherein ( they say ) they execute the office of god. sometimes they say that the fiery spirits or supreme substances enter into the pur●● of the minde , and so obtaine their purpose ; sometimes otherwise to wit , by vertue of holy charmes , and even as a poore man obtained for gods sake any thing at a princes hand as it were by importunat●nesse . the other sort of divels and defiled soules are so conversant on earth , ●● that they doe much hurt unto earthly bodies , specially in leachery , gods and angels ( say they ) because they want all materiall and grosse substance , desire most the pure sacrifice of the minde . the grosser and more terrestriall spirits desire the grosser sacrifices ; as beasts and cattell . they in the middle or mean region delight to have frankincense , and su●● meane stuffe offered unto them : and therefore ( say they ) it is necessary to sacrifice unto them , all manner of things , so the same be slato●● and dye not of their own accord ; for such they abhor . some say that spirits fear wonderfully vain threats , and thereupon will depart ; as if you tell them that you will cut the heavens in peeces , or reveal their secrets as complaine of them to the gods , or s●y that you will do any impossibility or such things as they cannot understand ; they are so timerous , as they will presently be gone : and that is thought the best way to be rid of them . but these be most commonly of that sort or company which are called principatus , being of all other the most easie to be conjured . they say socrates had a familiar divell : which plato relyeth much upon , using none other argument to prove that there are such spirits , but because socrates ( that would not lye ) said so ; and pardy because that divell did ever disswade and prohibit , not only in socrates his owne cases , but sometimes in his friends behalf ; who ( if they had been ruled ) might through his admonition have saved their lives . his disciples gathered that his divell was saturnall , and a principall fiery divell ; and that he , and all such as doe naturally know their divels , are only such as are called daemonii viri , otherwise , couseners . item , they say that fiery spirits urge men to contemplation , the airy to businesse , the watery to lust ; and among these there are some that are martiall , which give fortitude ; some are joviall , giving wisdome ; some saturniall , always using disswasion and dehor●ing . item , some are born with us , and remaine with us all our life ; some are meer strangers , who are nothing else but the souls of men departed● his life , &c. chap. vii . plato's nine orders of spirits and angels , d●onysius his division thereof not much differing from the same , all disproved by learned divines . plato proposeth or setteth forth nine severall orders of spirits , besides the spirits and soules of men . the first spirit is god that commandeth all the residue ; the second are those that are called idiae , which give all things to all men ; the third are the soules of heavenly bodies which are mortall ; the fourth are angels ; the fift archangels ; the sixt are divels , who are ministers to infernall powers , as angels are to supernall ; the seventh are half gods ; the eight are principalities ; the ninth are princes . from which division dionysius doth not much swarve , saving that he dealeth ( as he saith ) only with good spirits , whom he likewise divideth into nine parts or offices . the first he calleth seraphim , the second cherubim , the third thrones , the fourth dominations , the fift vertues , the sixt powers , the seventh principalities , the eight archangels , the ninth and inferiour sort hee calleth angels . howbeit , some of these ( in my thinking ) are evill spirits ; or else paul gave us evill counsell , when he willed us to fight against principalities , and powers , and all spirituall wickednesse . but dionysius in that place goeth further , impropriating to every country , and almost to every person of any accompt , a peculiar angell ; as to iewry , he assigneth michael ; to adam , razael ; to abraham , zekiel ; to isaack , raphael ; to iacob , peliel ; to moses , metraton , &c. but in these discourses be either followed his owne imaginations and conceipts , or else the corruptions of that age . neverthelesse , i had rather confute him by m. calvine , and my kinsman m. deering , than by my selfe , or mine own words . for m. calvine saith , that dionysius , herein spe●●●eth not as by h●arsay , but as though he had slipped down from heave● , and told of things which he had seen . and yet ( saith he ) paul was 〈◊〉 into the third heaven , and reporteth no such matters . but if you read m ▪ deering upon the first chapter to the hebrews , you shall see this matter ●otably handled ; where he saith , that whensoever archangell is mentioned in the scriptures , it signifieth our saviour christ , and no creature ▪ and certaine it is that christ himself was called an angell . the names also of angels , as mith●el , gabriel , &c. are given to them ( saith calvine ) according to the capacity of our weaknesse . but because the decision of this is neither within the compasse of mans capacity , nor yet of his knowledge , i will proceed no further to discusse the same , but to shew the absurd opinions of papists and witchmongers on the one side , and the most sober and probable collections of the contrary minded on the ot●er side . chap. viii . the commencement of divels fondly gathered out of the . of isa. of lucifer and of his fall , the cabalists the thalmudists and schoolm●ns opinions of the crea●ion of angels . the witchmongers , which are most commonly bastard divines , doe fondly gather and falsly conceive the commencement of divels out of the fourteenth of isay , where they suppose lucifer is cited ▪ as the nam● of an angell ; who on a time being desirous to be checkmate with god himself , would needs ( when god was gone a little aside ) be sitting down or rather pirking up in gods own principall and cathedrall chair ; and that therefore god cast him and all his confederates out of heaven : so as some fell down from thence to the bottom of the earth ; some having descended but into the middle region , and the tail of them having not yet passed through the higher region , stayed even then and there , when god said , ho. but god knoweth there is no such thing meant nor mentioned in that place . for there is only fore-shewed the deposing and deprivation of king nebuchadnezzar , who exalting himself in pride ( as it were above the starres ) esteemed his glory to surmount all others , as farre as lucifer the bright morning starre shineth more gloriously than the other common starres , and was punished by exile , untill such time as he had humbled himself ; and therefore metaphorically was called lucifer . but forsooth , because these great clerks would ' be thought methodicall , and to have crept out of wisdomes bosome , who rather crawled out of follies breec●es ; they take upon them to shew us , first , whereof these angels that fell from heaven were created ; to wit , of the left side of tha● massie mold , whereof the world was compounded , the which ( say they ) was putredo terrae ; that is , the rottennesse of the earth . the cabalist● with whom avicen seemeth to agree , say that one of these begat another● others say , they were made all at once . the greeks doe write that angels were created before the world . the latinists say they were made the fourth day , when the stars were made . laurence ananias saith , they were made the first day , and could not be made the fourth day , because it is written ; quando sa●ta sunt sider a , laudaverunt me angel● : when the stars were made the angels praised me ; so as ( saith he ) they were made under the names of the heavens . there is also a great question among the schoolemen , whether more angels sell down with lucifer , or remained in heaven with michael . many having a bad opinion of the angels honesties , affirm that the greater part fell with lucifer ; but the better opinion is ( saith laurentius ananias ) that the most part remained . and of them that think so , some say the tenth part were cast down , some the ninth ; and some gather upon s. iohn , that the third part were only damned ; because it is written , that the dragon with his raile plucked down with him the third part of the starres . chap. ix . of the contention between the greek and latine church touching the fall of angels , the variance among papists themselves herein , a conflict between michael and lucifer . there was also another contention between the greek church and the latine ; to wit , of what orders of angels they were that did fall with lucifer . our schoolmen say they were of all the nine orders of angels in lucifers conspiracy . but because the superior order was of the more noble constitution and excellent estate , and the inferior of a less worthy nature , the more part of the inferior orders fell as guilty and offenders with lucifer . some say the divell himself was of the inferior order of angels , and some that he was of the highest order ; because it is written , in cherubim extentus & protegens posui te in monte sanct● dei , extended upon a cherubin and protecting , i have put thee in the holy mountain of god. and these say further , that he was called the dragon , because of his excellent knowledge . finally these great doctors conclude , that the divell himselfe was of the order of seraphim , which is the highest , because it is written , quomodo enim mane oriebaris lucifer ? for when thou didst rise in the morning o lucifer ? they of this sect affirm , that cacodsmones were they that rebelled against iove ; i mean they of plato his sect , himself also holding the same opinion . our schoolmen differ much in the cause of lucifers fall . for some say it was for speaking these words , ponam sedem meam in aquilone , & similis ero altissimo , i will put my seat in the north , and i will be like the most high. others say , because he utterly refused felicity , and thought scorn thereof ; others say , because he thought all his strength proceeded from himself , and not from god ; others say that it was , because he attempted to doe that by himself , and his own ability , which he should have obtained by the gift of another ; others say , that his condemnation grew hereupon , for that he challenged the place of the messias ; others say , because he detracted the time to adore the majesty of god , as other angels did ; others say , because he utt●rly refused it . scotus and his disciples say that it was , because he rebelliously claimed equall omnipotency with god ; with whom lightly the themists never agree . others say it was for all these causes together , and many more : so as hereupon ( saith laurentius ananias ) grew a wonderfull conflict between michael and the good angels on the one side , and lucifer and his siends on the other : so as , after a long and doubtfull s●itmish , michael overthrew lucifer , and turned him and his fellowes ou● of the doores . chap. x. where the battell between michael and lucifer was fought , how long it continued , and of their power ; how fondly papists and infidels write of them , and how reverently christians ough● i● think of them . now where this battel was fought , and how long it continued , there is as great contention among the schoolemen , as was betwixt michael and lu●ifer . the thomists say this battel was fought in the empyreal he●ven , where the abode is of blessed spirits , and the place of pleasure and felicity . augustine and many others say , that the battel was fought in the highest region of the air ; others say , in the sirmament ; others in p●radise . the thomists also say it continued but one instant or prick of time● for they tarried but two instants in all , even from their creation to their expulsion . the scotists say , that between their production and their ●●l , there were just four instants . neverthelesse , the greatest number of schoolemen affirm , that they continued only three instants ; becaus● 〈◊〉 stood with gods justice , to give them three warnings ; so as at the t●●● warning lucifer fel down like lead ( for so are the words ) to the bo●●●●● of hell ; the rest were left in the air , to tempt man. the sadduces 〈◊〉 as grosse the other way ; for they said , that by angels was meant nothing else , but the motion that god doth inspire in men , or the tokens of his power . he that readeth eusebius shall see many more absurd opinions and asseverations of angels ; as how many thousand years they serve as angels , before they come to the promotion of archangels , &c. monsieur bodin , m. mal. and many other papists gather upon the seventh of daniel , that there are just ten millions of angels in heaven . many ●y that angels are not by nature , but by office . finally , it were infini●e to shew the absurd and curious collections hereabout . i for my part think with calvine , that angels are creatures of god ; though moses spake ●●thing of their creation , who only applied himselfe to the capacity of the common people , reci●ing nothing but things seen . and i say further wi●● him , that they are heavenly spirits , whose ministration and service god useth ; and in that respect are called angels . i say yet again wi●● hi● that it is very certain , that they have no shape at all ; for they are spirits , who never have any ; and finally , i say with him , that the scriptures , for the capacity of our wit , doth not in vain paint out angels unto us with wings ; because we should conceive , that they are ready swiftly to succour us . and certainly all the founder divines do conceive and give out , that both the names and also the number of angels are set downe in the scripture by the holy-ghost , in termes to make us understand the greatnesse and the manner of their message● ; which ( i say ) are either expounded by the number of angels , or signified by their names . furthermore , the schoole doctors affirme , that four of the superior orders of angels never take any forme or shape of bodies , neither are sent of any arrand at any time . as for archangels , ●hey are sent only about great and secret matters ; and angels are common hacknies about every trifle ; and that these can take what shape or body they list ; marry they never take the form of women and children . item they say that angels take most terrible shapes : for gabriel appeared to mary , when he saluted her , facie rutilante , veste coruscante , ingressu mirabili , aspectu terribili , &c. that is , with a bright countenance , shining attire , wonderful gesture , and a dreadful visage , &c. but of apparitions i have spoken somewhat before , and wil say more hereafter . it hath been long , and continueth yet a constant opinion , not only among the papists ; but among others also , that every man hath assigned him , at the time of his nativity , a good angel and a bad . for the which there is no reason in nature , nor authority in scripture . for not one angel , but all the angels are said to rejoice more of one convert , than of ninety and nine just . neither did one onely angel convey lazarus into abrahams bosome . and therefore i conclude with calvine , that he which referreth to one angel , the care that god hath to every one of us , doth himself great wrong : as may appear by so many fiery chariots shewed by elizaeus to his servant . but touching this mystery of angels , let us reverently think of them , and not curiously search into the nature of them , considering the vilene●se of our condition , in respect of the glory of their creation . and as for the foresaid fond imaginations and fables of lucifer , &c. they are such as are not only ridiculous , but also accomptable among those impious curiosities , and vain questions , which paul speaketh of : neither have they any title or letter in the scripture for the maintenance of their grosse opinions in this behalfe . chap. xi . whether they became divels which being angels kept not their vocation , in iude and peter ; of the fond opinion of the rabbins touching spirits and bugs , with a confutation thereof . wee do read in iude , and finde it confirmed in peter , that the angels kept not their first estate , but left their owne habitation , and sinned , and ( as iob faith ) committed folly : and that god therefore did cast them down into hell , reserving them in everlasting chains under darknesse , unto the judgement of the great day . but many divines say , that they find not any where , that god made divels of them , or that they became the princes of the world , or else of the aire ; but ●ather prisoners ▪ howbeit , divers doctors affirme , that this lucifer , notwithstanding his fal hath greater power than any of the angels in heaven : marry they say that there be certain other divels o● the inferiour sort of angels , which were then thrust out for smaller faults , and therefore are tormented with little paines , besides eternal damnation ; and these ( say they ) can doe little hurt . they affirme also , that they only use certain jugling knacks ▪ delighting thereby to make men laugh , as they travel by the high waies ; but other ( say they ) are much more churlish . for proof hereof they alledge the eighth of matthew , where he would none otherwise be satisfie● but by exchange , from the annoying of one man , to the destruction of a whole herd of swine . the rabbines , and namely rabbie abraham , writing upon the second of genesis , doe say , that god made the fairies , bugs , incubus , robin good fellow , and other familiar or domestical spirits and divels on the friday ; and being prevented with the evening of the sabbath , finished them not , but left them unperfect ; and therefore , that eve● since they use to flie the holinesse of the sabbath , seeking dark holes in mountains and woods , wherein they hide themselves til the end of the sabbath , and then come abroad to trouble and molest men . but as these opinions are ridiculous and fondly collected ; so if we have only respect to the bare word , or rather to the letter , where spirits or dive's are spoken of in the scriptures , we shal run into as dangerous absurdit●es as these are . for some are so carnally minded , that a spirit is no sooner spoken of , but immediately they think of a black man with cloven feet , a pair of hornes , a tail , clawes , and eies as broad as a bason , &c. but surely the divel were not so wise in his generation , as i take him to be , if he would terrifie men with such ugly shapes , though he could doe it at his pleasure . for by that means men should have good occasion and opportunity to flie from him , and to run to god for succour ; as the manner is of all them that are terrified , though perchance they thought not upon god a long time before . but in truth we never have so 〈◊〉 cause to be a fraid of the divel , as when he flatteringly insinuateth himself into our hearts , to satisfie , please , and serve our humours , enticing us to prosecute our owne appetites and pleasures , without any of these ●●ternal terrours . i would weete of these men where they doe finde in the scriptures , that some divels be spiritu●l , and some corporal ; or how these earthy or watery divels enter into the minde of man , augus●ine saith , and divers others affirme , that satan or the divel while we feed , allureth us with gluttony : he thrusteth lust into our generation ; and sloth into our exercise ; into our conversation , envie ; into our traffick , avarice ; into our correction , wrath ; into our government , pride ; he ●utteth into our hearts evil cogitations ; into our mouthes , lies , &c. when we wake , he moveth us to evill works ; when we sleep , to evil and file by dreames ; he provoketh the merry to loosnesse , and the sad to despair . chap. xii . that the divels assaults are spirituall and not temporall , and how grossely some understand those parts of the scripture . upon that , which hitherto hath been said , you see that the assaults of satan are spiritual , and not temporal ; in which respect paul wisheth us not to provide a corselet of steel to defend us from his clawes ; but biddeth us put on the whole armour of god , that we may be able to stand against the invasions of the divell . for we wrestle not against flesh and bloud ; but against principalities , powers , and spirituall wickednesse . and therefore he adviseth us to be sober and watch ; for the divel goeth about like a roaring lion , seeking whom he may devour . he meaneth not with carnal teeth ; for it followeth thus , whom resist ye stedfastly in faith . and again he saith , that which is spiritual only discerneth spiritual things ; for no carnal man can discerne the things of the spirit . why then should we think that a divel , which is a spirit , can be knowne , or made tame and familiar unto a natural man ; or contrary to nature , can be by a witch made corporal , being by god ordained to a spiritual proportion ? the cause of this grosse conceipt is , that we hearken more diligently to old wives , and rather give credit to their fables , than to the word of god ; imagining by the tales they tell us , that the divel is such a bulbegger , as i have before described . for whatsoever is proposed in scripture to us by parable , or spoken figuratively or significatively , or framed to our grosse capacities , &c. is by them so considered and expounded , as though the bare letter , or rather their grosse imaginations thereupon were to be preferred before the true sense and meaning of the word . for i dare say , that when these blockheads read iothans parable in the ninth of judges to the men of sichem ; to wit , that the trees went out to annoint a king over them , saying to the olive tree , reigne thou over us ; who answered and said , should i leave my fatnesse , &c. they imagine that the wooden trees walked , and spake with a mans voice : or else , that some spirit entred into the trees , and answered as is imagined they did in the idols and oracles of apollo , and such like ; who indeed have eyes , and see not ; ears and hear not ; mouthes , and speak not , &c. chap. xiii . the equivocation of this word spirit , how diversly it is taken in the scriptures , where ( by the way ) is taught that the scripture is not alwayes literally to be interpreted , nor yet allegorically to be understood . such as search with the spirit of wisdome and understanding , shal finde , that spirits , as well good as bad , are in scriptures diversly taken : yea they shal well perceive , that the divel is no horned beast . for a sometimes in the scriptures , spirits and divels are taken for infirmities of the body ; b sometimes for the vices of the minde ; sometimes also for the gifts of either of them . c sometimes a man is called a divel , as iudas in the sixt of iohn , and peter in the xvi . of matthew . d sometimes a spirit is put for the gospel ; sometimes for the mind or soul of man ; sometimes e for the will of man , his minde and counsell ; sometimes f for teachers and prophets ; sometimes g for zeal towards god ; sometimes h for joy in the holy-ghost , &c. and to interpret unto us the nature and signification of spirits , we find these words written in the scripture ; to wit , the spirit of the lord shal rest upon him ; the spirit of counsel and strength ; the spirit of wisdome and understanding ; the spirit of knowledge and the fear of the lord. again , i will pour out my spirit upon the house of david , &c. the spirit of grace and compassion . again , ye have not received the spirit of bondage , but the spirit of adoption . , and therefore paul saith , to one is given , by the spirit , the word of wisdome ; to another , the word of knowledge by the same spirit , to another , the gift of healing ; to another , the gift of faith by the same spirit ; to another , the gift of prophesie ; to another , the operation of great works ; to another , the discerning of spirits ; to another , the diversity of tongues ; to another , the interpretation of tongues : and all these things worketh one and the self same spirit . thus farre the words of paul. and finally , esay saith , that the lord mingled among them the spirit of errour . and in another place , the lord hath covered you with a spirit of slumber . as for the spirits of divination spoken of in the scripture , they are such as was in the woman of endor , the philippian woman , the wench of westwell , and the holy maid of kent ; who were indued with spirits or gifts of divination , whereby they could make shift to gain money , and abuse the people by sleights and crafty inventions . but these are possessed of borrowed spirits , as it is written in the book of wisdome ; and spirits of meer cousenage and deceipt , as i have sufficiently proved elsewhere . i deny not therefore that there are spirits and divels , of such substance as it hath pleased god to create them . but in what place soever it be found or read in the scriptures , a spirit or divel is to be understood spiritually , and is neither a corporall nor a visible thing . where it is written , that god sent an evil spirit between abimelech , and the men of sichem , we are to understand , that he sent the spirit of hatred , and not a bulbegger . also where it is said ; if the spirit of jealousie come upon him ▪ it is as much to say as ; if he be moved with a jealous minde : and not that a corporal divel assaulteth him . it is said in the gospel ; there was a woman , which had a spirit of infirmity . years , who was bowed together , &c. whom christ , by laying his hand upon her , delivered of her disease . whereby it is to be seen , that although it be said , that satan had bound her , &c. yet that it was a sicknesse or disease of body that troubled her ; for christs own words expound it . neither is there any word of witchcraft mentioned , which some s●y was the cause thereof . there were seven divels cast out of mary magdalen . which is not so grossely understood by the learned , as that there were in her just seven corporal divels , such as i described before elsewhere ; but that by the number of seven divels , a great multitude , and an uncertain number of vices is signified ; which figure is usual in divers places of the scripture . and this interpretation is more agreeable with gods word , than the papisticall paraphrase , which is ; that christ , under the name of the seven divels , recounteth the seven deadly sins only . others allow neither of these expositions ; because they suppose that the efficacy of christs miracle should this way be confounded ; as though it were not as difficult a matter , with a touch to make a good christian of a vicious person ; as with a word to cure the ague , or any other disease of a sick body . i think not but any of both these cures may be wrought by means , in processe of time , without miracle ; the one by the preacher , the other by the physitian . but i say that christs work in both was apparently miraculous : for with power and authority , even with a touch of his finger , and a word of his mouth , he made the blinde to see , the halt to goe , the lepers clean , the deaf to hear , the dead to rise again , and the poor to receive the gospel , out of whom ( i say ) he cast divels , and miraculously conformed them to become good christians , which before were dissolute livers ; to whom he said , go your wayes and sin no more . chap. xiv . that it pleased god to manifest the power of his sonne and not of witches by miracles . jesus christ , to manifest his divine power , rebuked the winds , and they ceased ; and the waves of water , and it was calme ; which if neither our divines nor physicians can do , much lesse our conjurors , and least of all our old witches can bring any such thing to passe . but it pleased god to manifest the power of christ jesus by such miraculous and extraordinary means , providing and as it were preparing diseases , that none otherwise could be cured , that his sons glory , and his peoples faith might the more plainly appear ; as namely , leprosie , lunacy , and blindnesse , as it is apparent in the gospel , where it is said , that the man was not stricken with blindnesse for his owne sinnes , nor for any offence of his ancestors ; but that he was made blinde , to the intent the works of god should be shewed upon him by the hands of jesus christ. but witches with their charmes can cure ( as witchmongers affirme ) all these diseases mentioned in the scripture , and many other more ; as the gout , the toothach , &c. which we find not that ever christ cured . as touching those that are said in the gospel to be possessed of spirits , it seemeth in many places that it is indifferent , or all one , to say ; he is possessed with a divel ; or , he is lunatick or phrentick ; which disease in these dayes is said to proceed of melancholy . but if every one that now is lunatick , be possessed with a real divel ; then might it be thought , that divels are to be thrust out of men by medicines . but who saith in these times with the woman of canaan , my daughter is vexed with a divel , except it be presupposed , that she meant her daughter was troubled with some disease ? indeed we say , and say truely , to the wicked , the divel is in him : but we mean not thereby , that a real divel is gotten into his guts . and if it were so , i marvel in what shape this reall divel , that possesseth them , remaineth . entreth he into the body in one shape , and into the minde in another ? if they grant him to be spiritual and invisible , i agree with them . some are of opinion , that the said woman of canaan meant indeed that her daughter was troubled with some disease ; because it is written instead of that the divel was cast out , that her daughter was made whole , even the selfe same houre . according to that which is said in the . of matthew ; there was brought unto christ one possessed of a divel , which was both blinde and dumbe , and he healed him : so as , he that was blind and dumbe both spake and saw . but it was the man , and not the divel , that was healed , and made to speak and see . whereby ( i say ) it is gathered , that such as were diseased , as well as they that were lunatick , were said sometimes to be possessed of divels . chap. xv. of the possessed with divels . here i cannot omit to shew , how fondly divers writers , and namely , iames sprenger , and henry institor do gather and note the cause , why the divel maketh choice to possesse men at certaine times of the moone ; which is ( say they ) in two respects : first , that they may defame so good a creature as the moon ; secondly , because the brain is the moistest part of the body . the divel therefore considereth the aptnesse and conveniency thereof ( the * moon having dominion over all moist things ) so as they take advantage thereby , tho better to bring their purposes to passe . and further they say , that divels being conjured and called up , appear and come sooner in some certain constellations , than in other some : thereby to induce men to think , that there is some godhead in the starres . but when saul was relieved with the sound of the harp , they say that the departure of the divel was by means of the signe of the crosse imprinted in davids veins : whereby we may see how absurd the imaginations and devices of men are , when they speak according to their owne fancies , without warrant of the word o● god. but me thinks it is very absurd that iosiphus affirmeth ; to wit , that the divel should be thrust out of any man by vertue of a root . and as vain it is , that aelianus writeth of the magicall hearb cynospastus , otherwise called aglaphotis ; which is all one with salomons root named raaros , as having force to drive out any divel from a man possessed . chap. xvi . that we being not throughly informed of the nature of divels and spirits , must satisfie our selves with that which is delivered us in the scriptures touching the same , how this word divell is to be understood both in the singular and plurall number , of the spirit of god and the spirit of the divell , of tame spirits , of ahab . the nature therefore and substance of divels and spirits , because in the scripture it is not so set down , as we may certainly know the same ; we ought to content and frame our selves faithfully to beleeve the words and sense there delivered unto us by the high spirit , which is the holy ghost , who is lord of all spirits ; alwayes considering , that evermore spirits are spoken of in scripture , as of things spirituall , though for the help os our capacities they are there sometime more grossely and corporally expressed , either in parables or by metaphors , than indeed they are . as for example ( and to omit the history of iob , which elsewhere i handle ) it is written ; the lord said , who shall entice ahab , that hee may fall at ramoth gilead , &c. then came forth a spirit , and stood before the lord , and said ; i will goe entise him . and the lord said , wherewith ? and he said ; i will goe and be a lying spirit in the mouth of all his prophets . then he said ; goe forth , thou shalt prevaile , &c. this story is here set forth in this wise , to bear with our capacities , and specially with the capacity of that age , that could not otherwise conceive of spirituall things , than by such corporall demonstrations . and yet here is to be noted , that one spirit , and not many or diverse , did possesse all the false prophets at once . even as in another place , many thousand divels are said to possesse one man ; and yet it is also said even in the self same place , that the same man was possessed only with one divell . for it is there said that christ met a man , which had a divell , and hoe commanded the foul spirit to come forth of the man , &c. but calvine saith , where satan or the divell is named in the singular number , thereby is meant that power of wickednesse , that standeth against the kingdome of justice . and where many divels are named in the scriptures , we are thereby taught , that we must fight with an infinite multitude of enemies , lest despising the fewnesse of them , we should be more flack to enter into barrell , and so fall into security and idlenesse . on the other side , it is as plainly set down in the scripture , that some are possessed with the spirit of god , as that the other are endued and bound with the spirit of the divell . yea sometimes we read , that one good spirit was put into a great number of person● ; and again , that divers spirits rested in and upon one man : and yet no reall or corporall spirit meant . as for example ; the lord took of the spirit that was upon moses , and put it upon the seventy elders , and when the spirit rested upon them , they prophesied . why should not this be as substantiall and corporall a spirit , as that wherewith the maid in the acts of the apostles was possessed ? also elisha intreated elia , that when he departed , his spirit might double upon him . we read also that the spirit of the lord came upon a othinel , upon b gidcon , c ieptha , d samson , e balaam , f saul , g david , h ezekiel , i zachary , k amasay ; yea it is written , that caleb had another spirit than all the israelites beside ; and in another place it is said , that l dani●l had a more excellent spirit than any other . so as , though the spirits , as well good as bad , are said to be given by number and proportion ; yet the quality and not the quantity of them is alwayes thereby meant and presuposed . howbeit i must confesse , that christ had the spirit of god without measure , as it is written in the evangelist iohn . but where it is said that spirits can be made tame , and at commandment , i say to those grosse conceivers of scripture with salomon , ( who as they falsly affirme was of all others the greatest conjuror ) saith thus in expresse words ; no man is lord over a spirit , to retaine a spirit at his pleasure . chap. vii . whether spirits and soules can assume bodies , and of their creation and substance , wherein writers doe extreamly contend and vary . some hold opinion , that spirits and soules can assume and take unto them bodies at their pleasure , of what shape or substance they lift ; of which mind all papists , and some protestants are , being more grosse than another sort , which hold that such bodies are made to their hands . howbeit , these doe varie in the elements , wherewith these spirituall bodies are composed . for ( as i have said ) some affirm that they consist of fire , some think of air , and some of the starres and other celestiall powers . but if they be celestiall , then ( as peter martyr saith ) must they follow the circular motion : and if they be elementary , then must they follow the motions of those elements , of which their bodies consist . of air they cannot be , for air is corpus homogeneum ; so as every part of air is air , whereof there can be no distinct members made . for an organicall body must have bones , sinews , veins , flesh , &c. which cannot be made of air . neither ( as peter martyr affirmeth ) can an airy body receive or have either shape or figure . but some ascend up into the clouds , where they find ( as they say ) diverse shapes and formes even in the air . unto which objection p. martyr answereth , saying , and that truly , that clouds are not altogether air , but have a mixture of other elements mingled with them . chap. xviii . certaine popish reasons concerning , spirits made of air , of day divels and night divels , and why the divell loveth no salt in his meat . many affirm ( upon a fable cited by m. mal. ) that spirits are of air , because they have been cut ( as he saith ) in sunder and closed presently again ; and also because they vanish away so suddenly . but of such apparitions i have already spoken , and am shortly to say more , which are rather seen in the imagination of the weak and diseased , than in verity and truth . which sights and apparitions , as they have been common among the unfaithfull ; so now , since the preaching of the gospell they are most rare . and as among fainthearted people ; namely , women , children , and sick folks , they usually swarmed : so among strong bodies and good stomachs they never used to appeare ; as elsewhere i have proved ; which argueth that they were only phantasticall and imaginary . now say they that imagine divels and spirits to be made of air , that it must needs bee that they consist of that element ; because otherwise when they vanish suddenly away , they should leave some earthy substance behinde them . if they were of water , then should they moisten the place where they stand , and must needs be shed on the floore . if they consisted of fire , then would they burn any thing that touched them : and yet ( say they ) abraham and lot washed their feet , and were neither scalded nor burnt . i finde it not in the bible , but in bodin , that there are day divels and night divels . the same fellow saith , that deber is the name of that divell , which hurteth by night ; and cheleb is he that hurreth by day : howbeit , he confesseth that satan can hurt both by day and night ; although it be certain ( as he saith ) that he can doe more harm by night than by day ; producing for example , how in a night he slew the first born of egypt . and yet it appeareth plainly in the text , that the lord himself did it . whereby it seemeth , that bodin putteth no difference between god and the divell . for further confirmation of this his foolish assertion , that divels are more valiant by night than by day , he alleadgeth the psalme , wherein is written , thou makest darknesse , and it is night , wherein all the beasts of the forrest creep forth , the lions roar , &c. when the sun riseth , they retire , &c. so as now he maketh all beast to be divels , or divels to be beasts . oh barbarous blindnesse ! this bodin also saith , that the divell loveth no salt in his meat , for that it is a sign of eternity , and used by gods commandement in all sacrifices ; abusing the scriptures , which hee is not ashamed to quote in that behalfe . but now i will declare how the scripture teacheth our dull capacities to conceive what manner of thing the divell is , by the very names appropriated unto him in the same . chap. xix . that such divels as are mentioned in the scriptures , have in their names their nature and qualities expressed , with instances thereof . such divels are mentioned in the scriptures by name , have in their names their nature and qualities expressed , being for the most part the idols of certaine nations idolatrously erected , in stead , or rather in spight of god. for beelzebub , which signifieth the lord of the flies , because he taketh every simple thing in his web , was an idol or oracle erected at ekron , to whom ahaziah sent to know whether he should recover his disease : as though there had been no god in israel . this divell beelzebub was among the jews reputed the principall divell . the grecians called him pluto , the latines , sumanus , quasi summum deorum manium , the chief ghost of spirit of the dead whom they supposed to walk by night : although they absurdly beleeved also that the soul died with the body . so as they did put a difference between the ghost of a man and the soul of a man : and so doe our papists ; howbeit , none otherwise but that the soul is a ghost , when it walketh on the earth , after the dissolution of the body , or appeareth to any man , either out of heaven , hell , or purgatory , and not otherwise . a nisroch signifieth a delicate tentation , and was worshipped by senacharib in assyria . b tarcat is in english , fettered , and was the divell or idoll of the hevites . c beelphegor , otherwise called priapus , the gap●ng or naked , god was worshipped among the moabites . d adramelech , that is , the cloke or power of the king , was an idoll at s●pharvais , which was a city of the assyrians . e chamos , that is feeling , or departing , was worshipped among the moabites . f dagon , that is , corn or grief , was the idoll of the philistines . g asarte , that is , a fold or flock , is the name of a shee idoll at sydonia , whom salomon worshipped ; some think it was venus , h melchom , that is , a king , was an idoll or divell , which the sons of ammo● worshipped . sometimes also we find in the scriptures , that divels and spirits take their names of wicked men , or of the houses or states of abominable persons : as astaroth , which ( as iosephus saith ) was the idoll of the philistines , whom the iews took from them at salomons commandment , and was also worshipped of salomon . which though it signifie riches , flocks , &c. yet it was once a city belonging to og the king of basan , where they say the giants dwelt . in these respects astaroth is one of the special divels named in salomons conjuration , & greatly imployed by the conjurors . i have sufficiently proved in these quotations , that these idols are dii gentium , the gods of the gentiles ; and then the prophet david may satisfie you , that they are divels , who saith dii gentium daemonia sunt , the gods of the gentiles are divels . what a divell was the rood of grace to be thought , but such a one as before is mentioned and described , who took his name of his curteous and gratious behaviour towards his worshippers , or rather those that offered unto him ? the idolatrous knavery whereof being now bewrayed , it is among the godly reputed a divell rather than a god ; and so are diverse others of the same stamp . chap. xx. diverse names of the divell , whereby his nature and disposition is manifested . it hath also pleased god to inform our weak capacities , as it were by similitudes and examples , or rather by comparisons , to understand what manner of thing the divell is , by the very names appropriated and attributed unto him in the scriptures ; wherein sometimes he is called by one name , sometimes by another , by metaphors according to his conditions . a elephas is called in iob , behemoth , which is , bruta ; whereby the greatnesse and brutishnesse of the divell is figured . leviathan is not much different from elephas ; whereby the divels great subtilty and power is shewed unto us . b mammon is the covetous desire of mony , wherewith the divell overcometh the reprobate . c daemon signifieth one , that is cunning or crafty . cacodaemon is perversly knowing . all those which in ancient times were worshipped as gods , were so called . d diabolus is calumniator , an accuser , or a slenderer . satan is adversarius , an adversary , that troubleth and molesteth . e abaddon a destroyer . f legio , because they are many . g prince of the air . h prince of the world . i a king of the sons of pride . k a roaring lion . l an homicide or manslayer , a lyer , and the father of lies . m the author of sin . n a spirit . yea sometimes he is called the spirit of the lord , as the executioner and minister of his displeasure , &c. sometimes , the o spirit of fornication , &c. and many other like epithets or additions are given him for his name . he is also called p the angell of the lord. q the cruell angell of satan . r the s angell of hell . the t great dragon , for his pride and force . the u red dragon , for his bloudinesse . x a serpent . an y owl , a z kite , a satyr , a crow , a pellican , a hedghog , a griph , a stork , &c. chap. xxi . that the idols or gods of the gentiles are divels , their divers names , and in what affaires their labours and authorities are imployed , wherein also the blind superstition of the heathen people is discovered . and for so much as the idols of the gentiles are called divels , and are among the unlearned confounded and intermedled with the divels that are named in the scriptures ; i thought it convenient here to give you ●a note of them , to whom the gentiles gave names , according to the offices unto them assigned . penates are the domesticall gods , or rather divels that were said to make men live quietly within doores . but some think these rather to be such , as the gentiles thought to be set over kingdoms ; and that lares are such as trouble private houses , and are set to oversee crosse wayes and cities . larvae are said to be spirits that walk only by night . genii are the two angels , which they supposed were appointed to wait upon each man. manes are the spirits which oppose themselves against men in the way . daemones were feigned gods by poets , as iupiter , iuno , &c. virunculi terrei are such as was robin good-fellow , that would supply the office of servants , specially of maids ; as to make a fire in the morning , sweep the house , grind mustard and malt , draw water , &c. these also rumble in houses , draw latches , goe up and down stairs , &c. dii geniales are the gods that every man did sacrifice unto at the day of their birth . tetrici be they that make folk afraid , and have such ugly shape , which many of our divines doe call subterranei . cobali are they that follow men , and delight to make them laugh , with tumbling , juggling , and such like toies . virunculi are dwarfs about three handfuls long , and doe no hurt ; but seem to dig in minerals , and to be very busie , and yet doe nothing . guteli or trulli are spirits ( they say ) in the likenesse of women , shewing great kindnesse to all men ; and hereof it is that we call light women , truls ▪ daemones montani are such as work in the minerals , and further the worke of the labourers wonderfully , who are nothing afraid of them . hudgin is a very familiar divell , which will doe no body hurt , except hee receive injury : but he cannot abide that , nor yet be mocked : he talketh with men friendly , sometimes visibly , and sometimes invisibly . there goe as many tales upon this hudgin , in some parts of germany , as there did in england of robin good-fellow . but this hudgin was so called , because he alwayes ware a cap or a hood ; and therefore i think it was robin hood . fryar rush was for all the world such another fellow as this hudgin , and brought up even in the same school ; to wit , in a kitchen ; in so much as the selfe same tale is written of the one as of the other , concerning the skullian , which is said to have been flaih , &c. for the reading whereof i i referre you to fryar rush his story , or else to iohn wier us , de praestigi●● daemonum . there were also familiares daemones , which we call familiars : such as socrates and caesar were said to have ; and such as feats sold to doctor burcot . quintus sertorius had diana her self for his familiar ; and numa pompilius had aegeria ; but neither the one nor the other of all these could be preserved by their familiars from being destroyed with untimely death . simon samareus boasted , that he had gotten by conjuration , the soul of a little child that was slain , to be his familiar , and that hee told him all things that were to come , &c. i marvell what priviledge soules have , which are departed from the body , to know things to come more than the soules within mans body . there were spirits , which they called albae mulieres , and albae sibyllae , which were very familiar , and did much harm ( they say ) to women with child , and to suckling children deumus as a divell is worshipped among the indians in calesute , who ( as they think ) hath power given him of god to judge the earth , &c. his image is horribly pictured in a most ugly shape . thevet saith , that a divell in america , called agnan , beareth sway in that country . in girue one grigrie is accounted the great divell , and keepeth the woods ; these have priests called charoibes , which prophesie after● hey have lien by the space of one houre prostrate upon a wench of twelve yeares old , and all that while ( say they ) he calleth upon a divell called hoviculs●ra , and then commeth fourth and uttereth his prophesie . for the true successe whereof the people pray all the while that he lieth groveling like a lecherous knave . there are a thousand other names , which they say are attributed unto divels ; and such as they take to themselves are more ridiculous than the names that are given by others , which have more leasure to devise them . in little bookes containing the cousening possessed , at maidstone , where such awonder was wrought , as also in other places , you may see a number of counterfeit divels names , and other trish trath . chap. xxii . of the romans chiefe gods called dii-selecti , and of other heathen gods , their names and offices . there were among the romans twenty idolatrous gods , which were called dii selecti sive electi , chosen gods ; whereof twelve were male , and eight female , whose names do thus follow : ianus , saturnus , iupiter , genius , mercurius , apollo , mars , vulcanus , neptunus , sol , o●cus and vibar , which were all he gods : tellus , ceres , iuno , minerva , luna , diana , venus and vesta , were all she gods . no man might appropriate any of these unto himselfe , but they were left common and indifferent to all men dwelling in one realme , province , or notable city . these heathen gentiles had also their gods , which served for sundry purposes ; as to raise thunder , they had statores , tonantes , feretrii , and iupiter elicius . they had cantius , to whom they prayed for wise children , who was more apt for this purpose than minerva that issued out of iupiters owne braine . lucina was to send them that were with childe safe delivery , and in that respect was called the mother of child wives . opis was called the mother of the babe new borne , whose image women with child hanged upon their girdles before their bellies , and bare it so by the space of nine moneths ; and the midwife alwayes touched the child therewith before she or any other layed hand thereon . if the child were well borne , they sacrificed thereunto , although the mother miscaried : but if the child were any part unperfect , or dead , &c. they used to beat the image into powder , or to burne or drowne it . vagianus was he that kept their children from crying , and therefore they did always hang his picture about babes neckes : for they thought much crying in youth portended ill fortune in age . cuninus , otherwise cunius , was he that preserved ( as they thought ) their children from misfortune in the cradle . ruminus was to keepe their dugs from corruption . volumnus and his wife volumna were gods , the one for yong men , the other for maids that desired marriage : for such as prayed devoutly unto them , should soone be marryed . agrestis was the god of the fields , and to him they prayed for fertility . b●llus was the god of warre and warriers , and so also was victoria , to whom the greatest temple in rome was built . honorius was he that had charge about in keepers , that they should well intreat pilgrimes . b●recynthia was the mother of all the gods . aesculanus was to discover their mines of gold and silver , and to him they prayed for good successe in that behalfe . aesculapius was to cure the sicke , whose father was a●ollo , and served to keepe weeds out of the corne . segacia was to make seeds to grow . flo●a preserved the vines from frosts and blasts . sylvanus was to preserve them that walked in gardens . bacchus was for drunkards . pavor for cowherds ; meretrix for whores , to whose honour there was a temple built in rome , in the middest of forty and foure streets , which were all inhabited with common harlots . finally colatina , alias clotina , was goddesse of the stoole , the jakes , and the privy , to whom as to every of the rest , there was a peculiar temple edified : besides that notable temple called panth●o● , wherein all the gods were placed together ; so as every man and woman , according to their sollyes and devotions , might go thither and worship what gods they list . chap. xxiii . of diverse gods in diverse countres . the aegyptians were yet more foolish in this behalfe than the romans ( i meane the heathenish romans that then were , and not the popish romans that now are , for no nation approcheth neere to these in any kind of idolatry . ) the aegyptians worshipped anubis in the likenesse of a dog , because he loved dogs and hunting . yea they worshipped all living creatures , as namely of beasts , a bullocke , a dog , and a cat ; of flying fowles , ibis ( which is a bird with a long bill , naturally devouring up venemous things and noisome serpents ) and a sparrow hawke ; of fishes they had two gods ; to wit , lepidotus piscis , and oxyrinchus . the saitans and thebans had to their god a sheepe . in the city lycopolis they worshipped a woolfe ; in herin●polis , the cynocephalus ; the leopolitans , a lion ; in le●topolis , , a fish in nilus called latus . in the city cynopolis they worshipped anubis . at babylon , besides memphis , they made an onion their god ; the th●bans an eagle ; the maendescans , a goate ; the persians , a fire called orimasda ; the arabians , bacchus , venus , and diasaren ; the boeotians , amphyaraus ; the aphricans , mopsus ; the scy●hians , minerva ; the nancratits , serapis , which is a serpent ; astartes ( being as cicero writeth the fourth venus , who was she , as others affirme , whom solomon worshipped at his concubines request ) was the goddesse of the assyrians . at noricum ▪ being a part of bavaria , they worship tibilenus ; the moores worship iuba● the macedonians , gabirus ; the poenians , vranius ; at samos iuno was their god ; at paphos , venus ; at lemnos , vulcane ; at naxos , liberus ; at lampsacke , priapus with the great genitals ; who was set up at hellespont to be adored . in the i le diomedea , diomedes ; at delphos , apollo ; at ephes●s , diana was worshipped . and because they would play small game rather than sit out , they had acharus cyrena●cus , to keepe them from flies and flieblowes ; hercules canopius , to keepe them from fleas ; apollo parnopesus , to keepe their cheeses from being mouseaten . the gre●ks were the first , that i can learne to have assigned to the gods their princ●pall kingdomes and offices : as iupiter to rule in heaven , pluto in hell , neptune in the sea , &c. to these they joyned , as assistants , divers commissioners ; as to iupiter , saturne , mars , venus , mercurie , and m●nerva : to neptune , nereus , &c. tutilina was only a mediatrix to iupiter , not to destroy corne with thunder or tempests , before whom they usually lighted candles in the temple , to appease the sane , according to popish custome in these days . but i may not repeate them all by name , for the gods of the gentiles were by good record , as varre and others report , to the number of . thousand , and upward . whereby the reasonable reader may judge their superstitious blindnesse . chap. xxiiii . of popish provinciall gods , a comparison betweene them and heathen gods , of physicall gods , and of what occupation every popish god is . now if i thought i could make an end in any reasonable time , i would begin with our antichristian gods , otherwise called popish idols , which are as ranke divels as dii gentium , gods of the gentiles , spoken of in the psalmes or as dii montium , gods of the mountaine , set forth and rehearsed in the first booke of the king● ; or as dii terrarum or dii populorum , gods of the earth or of people , mentioned in the second of the chronicles . and in the first of the chronicles . or as dii terrae , gods of the earth , in iudges . or as dii filiorum seir , gods of the sonnes of seir in the second of the chronicles . or as dii alieni , strange gods , which are so often mentioned in the scriptures . surely , there were in the popish church more of these in number , more in common , more private , more publike , more for lewd purposes , and more for no purpose , than among all the heathen , ●ither heretofore , or at this present time : for i dare undertake , that for every heathen idoll i might produce twenty out of the popish church . for there were proper idols of every nation : as s george on horsebacke for england ( excepting whom there is said to be no more horsemen in heaven save only s. martine ) s. andrew for burgundie and scotland , s. michael for france , s. iames for spaine , s. patrike for ireland , s. dav●d for wales , s. peter for rome , and some part of italy . had not every city in all the popes dominions his severall patron ? as paule for london , de●is for paris , ambrose for millen , loven for gaunt , romball for mackline , s. marks lion for venice , the three magitian kings for cullen , and so of other . yea , had they not for every small towne , and every village and parish ( the names whereof i am not at leisure to repeat ) a severall idoll ? as s. sepulchre , for one : s. bride , for another ; s. all hallowes , all saints , and our lady for all at once : which i thought meeter to rehearse , than a bedroll of such a number as are in that predicament . had they not bee idols and shee idols , some for men , some for women ; some for beasts , some for fowles , &c. do you not think that s. martin might be opposed to bacchus ? if s. martine be too weak we have s. vrbane , s. clement , and many other to assist him . was venus and merctrix an advocate for whores among the gentiles ? behold , there were in the romish church to encounter with them , s. aphra , s. aphrodite , and s. maudline . but insomuch as long mug was as very a whore as the best of them , she had wrong that she was not also canonized , and put in as good credit as they ; for she was a gentlewoman born ; whereunto the pope hath great respect in canonizing of his saints . for ( as i have said ) he canonizeth the rich for saints , and burneth the poor for witches . but i doubt not , magdalen , and many other godly women are very saints in heaven , and should have been so , though the pope had never canonized them ; but ●e doth them wrong , to make them the patronesses of harlots and strong strumpets . was there such a traitor among all the heathen idols , as s. thomas be●ket ? or such a whore as s. bridget ? i warrant you s. hugh was as good a huntsman as anubis . was vulcane the protector of the heathen smithes ? yea forsooth , and s. euloge was patron for ours . our painters had luke , our weavers had steven , our millers had arnold , our tailors had goodman , our sowters had crispine , our potters had s. gore with a divell on his shoulder and a pot in his hand . was there a better horse-leech among the gods of the gentiles than s. loy ? or a better sowge●●r than s. anthony ? or a better toothdrawer than s. apolline ? i beleeve that apollo parnopeius was no better a ratcatcher than s. gertrude , who hath the popes patent and commendation therefore . the thebans had not a better shepherd than s. ●endcline , nor a better gissard to keep their geese than gallus . but for physick and surgery , our idols exceed them all . for s. iohn , and s. valentine excelled at the falling evill . s. roch 〈◊〉 good at the plague , s. petronill at the ague . as for s. margaret , she passed lucina for a midwife , and yet was but a maid ; in which respect s. ●opurge is joyned with her in commission . for mad men , and such as are possessed with divels , s. romane was excellent , and fryer ruffine was also prettily skilful in that art . for botches and biles , cosmus and damian ; s. clare for the eyes , s. apolline for teeth , s. iob for the * pox . and for sore breasts s. agatha was as good as ruminus . whosoever served servatius well , should be sure to lose nothing : if servatius failed in his office , s. vinden could supply the manes with his cunning ; for he could cause all things that were lost to be restored again . but here lay a straw for a while and i will shew you the names of some , which exceed these very far , and might have been canonized for archsaints ; all the other saints or idols being in comparison of them but bunglers , and benchwhistlers . and with your leave , when all other saints had given over the matter , and the saints utterly forsaken of their servitors , they repaired to these that i shal name unto you , with the good consent of the pope , who is the fautor , or rather the patrone of all the saints , divels , and idols living or dead , and of all the gods save one . and whereas none other saint could cure above one disease , in so much as it was idolatry , folly i should have said , to goe to iob for any other malady than the pox ; nothing commeth amisse to these . for they are good at any thing , and never a whit nice of their cunning : yea greater matters are said to be in one of their powers , than is in all the other saints . and these are they : s. mother bungi● , s. mother paine , s. feats , s. mother still , s. mother du●ten , s. kytrell , s. ursula kempe , s. mother newman , s. doctor heron , s. rosimund a good old father , and diverse more that deserve to be registred in the popes kalendar , or rather the divels rubrick . chap. xxv . a comparison between the heathen and the papists , touching their excuses for idolatry . and because i know , that the papists will say , that their idols are saints , and no such divels as the gods of the gentiles were : you may tell them , that not only their saints , but the very images of them were called divi. which though it signifie gods , and so by consequence idols or friends : yet put but an ( ●● ) thereunto , and it is divill in english. but they will say also that i do them wrong to gibe at them ; because they were holy men and holy women . i grant some of them were so , and further from allowance of the popish idolatry employed upon them , than grieved with the derision used against that abuse . yea even as silver and gold are made idols unto them that love them too well , and seek too much for them : so are these holy men and women made idols by them that worship them , and attribute unto them such honour , as to god only appertaineth . the heathen gods were for the most part good men , and profitable members to the commonwealth wherein they lived , and deserved fame &c. in which respect they made gods of them when they were dead ; as they made divels of such emperours and philosophers as they hated , or as had deserved ill among them . and is it not even so , and worse , in the common wealth and church of popery ? doth not the pope excommunicate , curse , and condemne for hereticks , and drive to the bottomlesse pit of hell , proclaiming to the very divels , all those that either write , speak , or think , contrary to his idolatrous doctrine ? cicero , when he derided the heathen gods , and inveyed against them that yeelded such servile honour unto them , knew the persons , unto whom such abuse was committed , had well deserved as civill citizens ; and that good fame was due unto them , and not divine estimation . yea the infidels that honoured those gods , as hoping to receive benefits for their devotion employed that way , knew and conceived that the statues and images , before whom with such reverence they powred forth their prayers , were stocks and stones , and only pictures of those persons whom they resembled : yea they also knew , that the parties themselves were creatures , and could not doe so much as the papists and witchmongers think the roode of grace , or mother bungie could doe . and yet the papists can see the abuse of the gentiles , and may not hear of their owne idolatry more grosse and damnable than the others . chap. xxvi . the conceipt of the heathen and the papists all one in idolatry , of the councell of trent , a notable story of a hangman arraigned after he was dead and buried , &c. but papists perchance will deny , that they attribute so much to these idols as i report ; or that they think it so meritorious to pray to the images of saints as is supposed , affirming thay they worship god , and the saints themselves , under the formes of images . which was also the conceipt of the heathen , and their excuse in this behalf ; whose eyesight and insight herein reached as farre as the papisticall distinctions published by popes and their councels . neither doe any of them admit so grosse idolatry , as the councel of trent hath done , who alloweth that worship to the rood that is due to jesus christ himselfe , and so likewise of other images of saints . i thought it not impertinent therefore in this place to insert an example taken out of the rosarie of our lady , in which book do remain ( besides this ) ninety and eight examples to this effect : which are of such authority in the church of rome , that all scripture must give place unto them . and these are either read there as their speciall homilies , or preached by their chief doctors . and this is the sermon for this day verbatim translated out of the said rosarie , a book much esteemed and reverenced among papists . a certain hangman passing by the image of our lady , saluted her , commending himself to her protection . afterwards , while he prayed before her , he was called away to hang an offendor ; but his enemies intercepted him , and slew him by the way . and loe a certain holy priest , which nightly walked about every church in the city , rose up that night , and was going to his lady , i should say to our lady church . and in the churchyard he saw a great many dead men , and some of them he knew , of whom he asked what the matter was , &c. who answered , that the hangman was slain , and the divel challenged his soul , the which our lady said was hers : and the judge was even at hand comming thither to hear the cause , and therefore ( said they ) we are now come together . the priest thought he would be at the hearing hereof , and hid himselfe behind a tree ; and anon he saw the judiciall seat ready prepared and furnished , where the judge , to wit , jesus christ , sate , who took up his mother unto him . soon after the divels brought in the hangman pinnioned , and proved by good evidence , that his soul belonged to them . on the other side , our lady pleaded for the hangman , proving that he at the hour of death commended his soul to her . the judge hearing the matter so well debated on either side , but willing to obey ( for these are his words ) his mothers desire , and loath to do the divels any wrong , gave sentence that the hangmans soul should returne to his body , untill he had made sufficient satisfaction ; ordaining that the pope should set forth a publick forme of prayer for the hangmans soul. it was demanded , who should doe the errand to the popes holinesse ? ma●y quoth our lady , that shall yonder priest that lurketh behind the tree . the priest being called forth , and injoined to make relation hereof , and to desire the pope to take the paines to do according to t●is decree , asked by what token he should be directed . then was delivered unto him a rose of such beauty , as when the pope saw it , he knew his message was true . and so , if they do not well , i pray god we may . chap. xxvii . a confutation of the fable of the hangman , of many other feigned and ridiculous tales and apparitions , with a reproofe thereof . by the tale above mentioned you see what it is to worship the image of our lady . for though we kneel to god himself , and make never so humble petitions unto him , without faith and repentance , it shall do us no pleasure at all . yet this hangman had great friendship shewed him for one point of courtesie used to our lady , having not one dramme of faith , repentance , nor yet of honesty in him . neverthelesse , so credulous is the nature of man , as to beleeve this and such like fables : yea , to discredit such stuffe , is thought among the papists flat heresie . and though we that are protestants will not beleeve these toies , being so apparently popish : yet we credit and report other appearances , and assuming of bodies by souls and spirits ; though they be as prophane , absurd , and impious as the other . we are sure the holy maid of kents vision was a very cousenage : but we can credit , imprint , and publish for a true possession or history , the knavery used by a cousening varlot at maidstone ; and many other such as that was . we think soules and spirits may come out of heaven or hell , and assume bodies , beleeving many absurd tales told by the schoolemen and romish doctors to that effect : but we discredit all the stories that they , and as grave men as they are , tell us upon their knowledge and credit , of soules condemned to purgatory , wandering for saccour and release by trentals and masses said by a popish priest , &c. and yet they in probability are equall , and in number farre exceed the other . we think that to be a lie , which is written , or rather fathered upon luther ; to wit , that he knew the divell , and was very conversant with him , and had eaten many bushels of salt and made jolly good cheere with him ; and that he was confuted in a disputation with a reall divell about the abolishing of private masse . neither do we beleeve this report , that the divell in the likenesse of a tall man , was present at a sermon openly made by carolostadius ; and from this sermon went to his house , and told his sonne that he would fetch him away after a day or twain : as the papists say he did indeed , although they lie in every point thereof most maliciously . but we can beleeve platina and others , when they tell us of the appearances of pope benedict the eight , and also the ninth ; how the one rode upon a black horse in the wildernesse , requiring a bishop ( as i remember ) whom he met , that he would disribute certain money for him , which he had purloined of that which was given in almes to the poor , &c. and how the other was seen a hundred years after the divell had killed him in a wood , of an heremite , in a bears skinne , and an asses head on his shoulders , &c. himselfe saying that he appeared in such sort as he lived . and diverse such stuffe rehearsed by platina . now because s. ambrose writeth , that s. anne appeared to constance the daughter of constantine , and to her parents , watching at her sepulchre : and because eusebius and nicephorus say , that the pontamian virgine , origens disciple , appeared to s. basil , and put a crown upon his head , in tok●n of the glory of his martyrdome , which should shortly follow : and because hierome writeth of pauls appearance ; and theodoret , of s. iohn the baptist ; and athanasuis , of ammons , &c. many do beleeve the same stories and miraculous appearances to be true . but few protestants will give credit unto such shamefull fables , or any like them , when they finde them written in the legendary , festivall , rosaries of our lady , or any other such popish authors . whereby i gather , that if the protestant beleeve some few lies , the papists beleeve a great number . this i write , to shew the imperfection of man , how attentive our ears are to hearken to tales , and though herein consist no great point of faith or infidelity ; yet let us that professe the gospell take warning of papists , not to be carryed away with every vain blast of doctrine ; but let us cast away these prophane and old wives fables . and although this matter have passed so long with generall credit and authority ; yet many * grave authors have condemned long since all those vain visions and apparitions , except such as have been shewed by god , his sonne , and his angels . athanasius saith , that soules once loosed from their bodies , have no more society with mortall men , augustine saith , that if soules could walk and visit their friends , &c. or admonish them in sleep , or other-wise , his mother that followed him by land and by sea would shew her self to him , and reveal her knowledge , or give him warning , &c. but most true it is that is written in the gospell ; we have moses and the prophets , who are to be hearkened unto , and nor the dead . chap. xxviii . a confutation of iohannes laurentius , and of many others , maintaining these fained and ridiculous tales and apparitions , and what driveth them away : of moses and helias appearance in mount thabor . furthermore , to prosecute this matter in more words ; if i say that these apparitions of soules are but knavaries and cousenages ; they object that moses and helias appeared in mount thabor , and talked with christ , in the presence of the principal apostles . yea , and that god appeared in the bush , &c. as though spirits and souls could do whatsoever it pleaseth the lord to do , or appoint to be done for his owne glory , or for the manifestation of his sonne miraculously . and therefore i thought good to give you a taste of the witchmongers absurd opinions in this behalf . and first you shal understand , that they hold , that all the soules in heaven may come down and appear to us when they list , and assume any body saving their owne ; otherwise ( say they ) such souls should not be perfectly happy . they say that you may know the good souls from the bad very easily . for a damned soul hath a very heavy and sowre look ; but a saints soul hath a cheerfull and a merry countenance ; these also are white and shining , the other cole black . and these damned souls also may come up out of hell at their pleasure ; although abraham made dives beleeve the contrary . they affirme that damned souls walk oftenest : next unto them the souls of purgatory ; and most seldome the souls of saints . also they say that in the old law souls did appear seldome ; and after dooms day they shal never be seen more : in the time of grace they shall be most frequent . the walking of these souls ( saith michael andr. ) is a most excellent argument for the proof of purgatory ; for ( saith he ) those souls have testified that which the popes have affirmed in that behalfe ; to wit , that there is not only such a place of punishment , but that they are released from thence by masses , and such other satisfactory works ; whereby the goodnesse of the masse is also ratified and confirmed . these heavenly or purgatory souls ( say they ) appear most commonly to them that are born upon ember daies , and they also walk most usually on those ember daaes ; because we are in best state at that time to pray for the one , and to keep company with the other . also they say , that soules appear oftenest by night ; because men may then be at best leisure , and most quiet . also they never appear to the whole multitude , seldome to a few , and most commonly to one alone ; for so one may tell a lie without controlment . also they are oftenest seen by them that are ready to dye ; as trasilla saw pope foelix ; vrsine , peter and paul ; galta romana , s. peter ; and as musa the maid saw our lady ; which are the most certain appearances , credited and allowed in the church of rome ; also they may be seen of some , and of some other in that presence not seen at all ; as vrsine saw peter and paul , and yet many at that instant being present could not see any such sight , but thought it a lie ; as i doe , michael andraeas confesseth , that papists see more visions than protestants ) he saith also , that a good soul can take none other shape than of a man ; marry a damned soul may and doth take the shape of a black moor , or of a beast , or of a serpent , or specially of an heretick . the christian signs that drive away these evill souls , are the crosse , the name of jesus , and the relick● of saints ; in the number whereof are holiwater , holy bread , agnus dei , &c. for andrew saith , that notwithstanding iulian was an apostate , and a betrayer of a christian religion ; yet at an extremity , with the only sign of the crosse , he drave away from him many such evill spirits ; whereby also ( he saith ) the greatest diseases and sicknesses are cured , and the forest dangers avoided . chap. xxix . a confutation of assuming of bodies , and of the serpent that seduced eve. they that contend so earnestly for the divels assuming of bodies and visible shapes , do think they have a great advantage by the words uttered in the third of genesis , where they say , the divell entered into a serpent or snake ; and that by the curse it appeareth , that the whole displeasure of god lighted upon the poor snake only . how those words are to be considered may appear , in that it is of purpose so spoken , as our weak capacities may thereby best conceive the substance , tenor , and true meaning of the word , which is there set downe in the manner of a tragedie , in such humane and sensible forme , as wonderfully informeth our understanding ; though it seem contrary to the spirituall course of spirits and divels , and also to the nature and divinity of god himself ; who is infinite , and whom no man ever saw with corporall eyes , and lived . and doubtlesse , if the serpent there had not been taken absolutely , nor metaphorically for the divell , the holy-ghost would have informed us thereof in some part of that story . but to affirme it sometimes to be a divell , and sometimes a snake ; whereas there is no such distinction to be found or seen in the text , is an invention and a fetch ( me thinks ) beyond the compasse of all divinity . certainly the serpent was he that seduced eve ; now whether it were the divell , or a snake ; let any wise man ( or rather let the word of god ) judge . doubtlesse the scripture in many places expoundeth it to be the divell . and i have ( i am sure ) one wiseman on my side for the interpretation hereof , namely solomon ; who saith , through envie of the divell came death into the world ; referring that to the divell , which moses in the letter did to the serpent . but a better expositor hereof needeth , not , than the text it self , even in the same place , where it is written ; i will put enmity between thee and the woman , and between thy seed and her seed , he shall break thy head , and thou shalt bruise his heel . what christian knoweth not , that in these words the mystery of our redemption is comprised and promised ? wherein is not meant ( as many suppose ) that the common seed of women shall tread upon a s●akes head , and so break it in pieces , &c. but that speciall seed , which is christ , should be borne of a woman , to the utter overthrow of satan and in the redemption of mankinde , whose heel or flesh in his members the divell should bruise and assault , with continuall attempts , and carnall provocations , &c. chap. xxx . the objection concerning the divels assuming of the serpents body answered . this word serpent in holy scripture is taken for the divell : the serpent was more subtill than all the beasts of the field . it likewise signifieth such as be evill speakers , such as have slandering tongues , also hereticks , &c. they have sharpned their tongues like serpents . it doth likewise betoken the death and sacrifice of christ : as moses lifted up the serpent in the wildernesse , so must the son of man be lifted up upon the crosse . moreover , it is taken for wicked men : o ye serpents and generation of vipers . thereby also is signified as well a wise as a subtill man : and in that sense did christ himself use it ; saying , be ye wise as serpents , &c. so that by this brief collection you see , that the word serpent , as it is equivocall , so likewise it is sometimes taken in the good and sometimes in the evill part . but where it is said , that the serpent was father of lies , author of death , and the worker of deceipt ▪ me thinks it is a ridiculous opinion to hold , that thereby a snake is meant ; which must be , if the letter be preferred before the allegory . truly calvines opinion is to be liked and reverenced , and his example to be embraced and followed , in that he offereth to subscribe to them that hold , that the holy-ghost in that place ▪ did of purpose use obscure figures , that the clear light thereof might be deferred , till christs comming . he saith also with like commendation ( speaking hereof , and writing upon this place ) that moses doth accommodate and fitten for the understanding of the common people , in a rude and grosse stile , those things which be there delivereth ; forbearing once to rehearse the name of satan . and further he saith , that this order may not be thought of moses his owne device ; but to be taught him by the spirit of god : for such was ( saith he ) in those dayes the childish age of the church , which was unable to receive higher or profounder doctrine . finally , he saith even hereupon , that the lord hath supplyed , with the secret light of his spirit , whatsoever wanted in plainnesse and clearnesse of eternall words . if it be said , according to experience , that certain other beasts are farre more subtill than the serpent ; they answer , that it is not absurd to confesse , that the same gift was taken away from him , by god , because he brought destruction to mankind . which is more ( me thinks ) than need be granted in that behalfe . for christ saith not ; be ye wise as serpents were before their transgression ; but , be wise as serpents are . i would learn what impiety , absurdity , or offense it is to hold , that moses , under the person of poysoning serpent or snake , describeth the divell that poysoned eve with his deceiptfull words , and venomous assault . whence cometh it else , that the divell is called so often , the viper , the serpent , &c. and that his children are called the generation of vipers ; but upon this first description of the divell made by moses ? for i think none so grosse , as to suppose , that the wicked are the children of snakes , according to the letters no more than we are to think and gather , that god keepeth a book of life , written with penne and inke upon paper ; as citizens record their free men . chap. xxxi . of the curse rehearsed gen. . and that place rightly expounded , john calvines opinion of the divell . the curse rehearsed by god in that place , whereby witchmongers labour so busily to prove that the divell entered into the body of a snake , and by consequence can take the body of any other creature at his pleasure &c. reacheth i think further into the divels matters , than we can comprehend it , or is needfull for us to know , that understand not the wayes of the divels creeping , and is far unlikely to extend to plague the generation of snakes ; as though they had been made with legges before that time , and through his curse was deprived of that benefit . and yet , if the divell should have entered into the snake , in manner and form as they suppose ; i cannot see in what degree of sin the poore snake should be so guilty , as that god , who is the most righteous judge , might be offended with him . but although i abhorre that lewd interpretation of the family of love , and such other heretiques , as would reduce the whole bible into allegories : yet ( me thinks ) the creeping there is rather metaphorically or significately spoken , than literally ; even by that figure , which is there prosecuted to the end . wherein the divell is resembled to an odious creature , who as he creepeth upon us to annoy our bodies ; so doth the divell there creep into the conscience of eve , to abuse and deceive her : wh●● seed ▪ neverthelesse shall tread down and dissolve his power and 〈…〉 and through him , all good christians ( as calvine saith ) obtaine power to doe the like . for we may not imagine such a materiall tragedy , as there is described , for the ease of our feeble and weak capacities . for whensoever we find in the scriptures , that the divell is called god , the prince of the world , a strong armed man , to whom is given the pow● of the air ; a roaring lion , a serpent , &c. the holy ghost moved us thereby , to beware of the most subtill , strong and mighty enemy , and to make preparation , and arm our selves with faith against so terrible an adversary . and this is the opinion and counsell of calvine , that we seeing our own weaknesse , and his force manifested in such termes , may beware 〈◊〉 the divell , and may flie to god for spirituall old and comfort . and as for his corporall assaults , or his attempts upon our bodies , his night walkings , his visible appearings , his dancing with witches , &c. we are neither warned in the scriptures of them , nor willed by god or his prophets to flie them ; neither is there any mention made of them in the scriptures . and therefore think i those witchmongers and absurd writers to bee as grosse on the side , as the sadduces are impious and fond on the other , which say , that spirits and divels are only motions and affections , and that angels are but tokens of gods power . i for my part confesse with augugustine , that these matters are above my reach and capacity ; and yet so farre as gods word teacheth me , i will not sticke to say , that they are living creatures , ordained to serve the lord in their vocation . and although they abode not in their first estate , yet that they are the lords ministers , and executioners of his wrath , to trie and tempt in this world , and to punish the reprobate in hell fire in the world to come . chap. xxxii . mine own opinion and resolution of the nature of spirits , and of the divell , with his properties . bvt to use few words in a long matter , and plain termes in a doubtfull case , this is mine opinion concerning this present argument . first , that divels are spirits and no bodies . for ( as peter martyr saith ) spirits and bodies are by antithesis opposed one to another ; so as a body is no spirit , nor a spirit a body . and tha● the divell , whether he be many or one ( for by the way you shall understand , that he is so spoken of in the scriptures , as though there were but a one , and sometimes as though b one were many legions , the sense whereof i have already declared according to calvins opinion , he is a creature made by god , and that for vengeance , as it is written in eccles. . vers . . and of himselfe naught , though imployed by god to necessary and good purposes . for in places there it is written , c that d all the creatures of god are good : and again , then god , in the creation of the world , e saw all that he had made was 〈◊〉 ; the divell is not comprehended within those words of commendation . for it is written that he was a f murtherer from the beginning and abode not in the truth , because there is no truth in him ; but when he speaketh a lye , he speaketh of his own as being a lyer , and the father of ●●es , and ( as iohn saith ) a sinner from the beginning . neither was his creation ( so far as i can finde ) in that week that god made man , and those other creatures mentioned in genesis the first , and yet god created him purposely to destroy . i take his substance to be such as no man can by learning define , nor by wisdom search out . m. deering saith that paul himselfe , reckoning up principalities , powers , &c. addeth , every name that is named in this world , or in the world to come . a cleer sentence ( saith he ) of pauls modesty , insconfessing a holy ignorance of the state of angels , which name is also given to divels in other places of the scripture . his essence also and his form is also so proper and peculiar ( in mine opinion ) unto himself , as he himself cannot alter it , but it must need● be content therewith , as with that which god hath ordained him , and assigned unto him , as peculiarly as he hath given to us our substance without power to alter the same at our pleasures . for we find not that a spirit can make a body , more than a body can make a spirit : the spirit of god excepted , which is omnipotent . neverthelesse ; i learn that their nature is prone to all mischiefe : for as the very signification of 〈◊〉 enemy and an accuser is wrapped up in satan and diabolus ; so doth christ himselfe declare him to be in the thirteenth of matthew . and therefore he brooketh well his name ; for he lyeth dayly in wait , not onely to corrupt , but also to destroy mankind ; being ( i say ) the very ●●mentor appointed by god to afflict the wicked in this world with wicked temptations , and in the world to come with hell fire . but i may not here forget how m. mal. and the residue of that crew doe expound this word diabolus ; for dia ( say they ) is duo , and bolus is morsellus , whereby they gather that the divell eateth up a man both body and soul at two morsels . whereas in truth the wicked may be said to eat up and swallow down the divell , rather then the divell to eat up them ; though it may well be said by a figure , that the divell like a roaring lion seeketh whom he may devoure : which is meant of the soul and spirituall devouring , as very novices in religion may judge . chap. xxxiii . against fond witchmongers , and their opinions concerning corporall divels . now , how brian darcies he spirits and she spirits , titty and tif●● , suckin and pidgin , liard and robin , &c. his white spirits and blacke spirits , gray spirits and red spirits , divell tode and divell lambe , 〈◊〉 cat and divels dam , agree herewithall , or can stand consonant with the word of god , or true philosophy , let heaven and earth judge . it 〈◊〉 mean time , let any man with good consideration peruse that book 〈◊〉 by w. w. and it shall suffice to satisfie him in all that may required touching the vanities of the witches examinations , confessions , and executions ; where , though the tale be told only of the accusers part , without any other answer of theirs than their adversary ●●teth down ; mine assertion will be sufficiently proved true . and 〈◊〉 it seemeth to be performed with some kind of authority , i will say 〈◊〉 more for the confutation thereof , but referre you to the book it selfe whereto if nothing be added that may make to their reproach , i 〈◊〉 warrant nothing is left out that may serve to their condemnation . 〈◊〉 whether the witnesses be not single , of what credit , sex and age they ●● namely lewd , miserable , and envious poor people ; most of them 〈◊〉 speak to any purpose being old women , and children of the age of , , , , , or . years . and note how and what the witches confesse , and see of what weight and importance the causes are ; whether their confessions be not wonne through hope of favour , and extorted by flattery or threats , without proof . but in so much as there were not past seventeen or eighteen condemned at 〈◊〉 at s. osees in the county of essex , being a whole parish ( though of no great quantity ) i will say the lesse : trusting that by this time there remain not many in that parish . if any be yet behind , i doubt not but 〈◊〉 darcie will find them out ; who , if he lack aid , richard gallis of windsor were meet to be associated with him ; which gallis hath set forth another book to that effect , of certain witches of windsor executed at abi●●ton . but with what impudency and dishonesty he hath finished it , with what lies and forgeries he hath furnished it , what folly and frenzy he hath mered in it ; i am ashamed to report ; and therefore being but a two penny book , i had rather desire you to buy it , and so to peruse it , than to fill my book with such beastly stuffe . chap. xxxiiii . a conclusion wherein the spirit of spirits is described , by the illumination of which spirit all spirits are to be tryed : with a confutation of the pneumatomachi flatly denying the divinity of this spirit . touching the manifold signification of this word [ spirit ] i have elsewhere in this brief discourse told you my minde ; which is a word nothing differing in heb. from breath or wind . for all these words following ; to wit , spiritus , ventus , flatus , halitus , are indifferently use by the holy ghost , and called by this hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sacred scripture , for further proof whereof i cite unto you the words of isay ; for his spirit ( or breath ) is as a river that overfloweth up to the neck , &c. in which place the prophet describeth the comming of god in heat and indignation unto judgment , &c. i cite also unto you the words of zaccharie ; these are the four spirits of the heaven , &c. likewise in genesis ; and the spirit of god moved upon the waters . moreover , i cite unto you the words of christ ; the spirit ( or wind ) bloweth where it listeth . unto which said places infinite more might be added out of holy writ , tending all to this purpose ; namely , to give us this for a note , that all the sayings above cited hath many more that i could alleadge , where mention is made of spirit , the hebrew text useth no word but one ; to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth ( as i said ) spiritum , ventum , flatum , halitum ; which may be englished , spirit , wind , blast , breath . but before i enter upon the very point of my purpose , it shall not bee misse , to make you acquainted with the collection of a certaine schoole divine ; who distinguisheth and divideth this word [ spirit ] into six significations ; saying that it is sometimes taken for the air , sometimes for the bodies of the blessed , sometimes for the souls of the blessed , sometimes for the power imaginative or the minde of man ; and sometimes for god. again he saith , that of spirits there are two sorts , some created and some uncreated . a spirit uncreated ( saith he ) is god himselfe , and it is essentially taken , and agreeth unto the three persons notionally , to the father , the son , and the holy ghost personally . a spirit created is a creature , and that is likewise of two sorts ; to wit , bodily , and bodilesse . a bodily spirit is also of two sorts : for some kinde of spirit is so named of spiritualnesse , as it is distinguished from bodilinesse : otherwise it is called spiritus a spirando , id est , a stando , of breathing or blowing , as the winde doth . a bodilesse spirit is one way so named of spiritualnesse , and then it is taken for a spirituall substance ; and is of two sorts ; some make a full and compleat kind , and is called compleat or perfect , as a spirit angelicall : some doe not make a full and perfect kind , and is called incompleat or unperfect as the soule . there is also the spirit vitall , which is a certaine subtill or very fine substance necessarily disposing and tending unto life . there be moreover spirits naturall , which are a kind of subtill and very fine substances , disposing and tending unto equall complexions of bodies . again there be spirits animall , which are certain subtill and very fine substances disposing and tempering the body , that it might be animated of the form , that is , that it might be perfected of the reasonable soul. thus far he . in whose division you see a philosophicall kinde of proceeding , though not altogether to be condemned , yet in every point not to be approved . now to the spirit of spirits , i mean the principall and holy spirit of god , which one defineth or rather describeth to be the third person in trinity issuing from the father and the son , no more the charity , dilection & love of the father and the son , than the father is the charity , dilection and love of the son and holy ghost . another treating upon the 〈◊〉 argument proceedeth in this reverent manner : the holy spirit is the vertue or power of god , quickning , nourishing , fostering ▪ and perfecting all things ; by whose only breathing it cometh to pass that we both know and love god , and become at the length like unto him : which spirit is the pledge and earnest penny of grace , and beareth witness unto our heart● whiles wee cry abba , father . this spirit is called the spirit of god the spirit of christ , and the spirit of him which raised up jesus from the dead . jesus christ , for that he received not the spirit by measure , but in fulness , doth call it his spirit , saying ; when the comforter shall come , whom i will send , even the holy spirit , he shall testifie of me . this spirit hath divers metaphoricall names attributed thereunto in the holy scriptures . it is called by the name of water , because it washeth , comforteth , moiestneth , softeneth , and maketh fruitfull with all godliness and vertues the mindes of men , which otherwise would be unclean , comfortless , hard , dry , and barren of all goodness ; whereupon the prophet isay saith ● i will powre water upon the thirsty , and flouds upon the dry ground , &c. wherewithall the words of christ doe agree ; he that beleeveth in me , as saith the scripture , out of his belly shall flow rivers of waters of life . and elsewhere ; whosoever drinketh of the water that i shall give him , shall never be more a thirst . other places likewise there be , wherein the holy spirit is signified by the name of water and floud ; as in the . of isay , the . of ezech. the . psalme , &c. the same spirit by reason of the force and vehemency thereof is termed fire . for it doth purifie and cleanse the whole man from top to toe , it doth burn out the soil and dross of sins , and setteth him all in a flaming and hot burning zeal to prefer and further gods glory . which plainly appeared in the apostles , who when they had received the spirit , they spake fiery words , yea such words as were uncontrollable , in so much as in none ●o●e than in them this saying of this prophet ieremy was verified , nunquid non verba m●a sunt quasi ignis ? are not my words even as it were fire ? this was d●clared and shewed by those fiery tongues , which were seen upon the apostles after they had re●iv●d ●●e holy spirit . moreover , this spirit is called annointing , or ointment , because that as in old time priests and kings were by annointing deputed to their office and charge , and so were made fit and serviceable for the same ; even so the elect are not so much declared as renewed and made apt by the training up of the holy spirit , both to live well and also to glorifie god. whereupon dependeth the saying of iohn ; and ye have no need that any should teach you , but as the same ointment doth teach you . it is also called in scripture , the oil of gladness and rejoycing ; whe●eof it is said in the book of psalmes ; god even thy god hath anointed thee with the oil of joy and gladness , &c. and by this goodly and comfortable name of oil in the scriptures is the mercy of god oftentimes expressed , because the nature of that doth agree with the property and quality of this . for as oil doth flote and swim above all other liquors , so the mercy of god doth surpass and overreach all his works , and the same doth most of al disclose it self to miserable man. it is likewise called the finger of god , that is the might and power of god : by the vertue whereof the apostles did cast out divels ; to wit , even by the finger of god. it is called the spirit of truth , because it maketh men true and faithfull in their vocation ; and for that it is the touchstone to try all counterfeit devices of mans braine , and all vain sciences , prophane practises , deceitfull arts , and circumventing inventions ; such as be in generall all sorts of witchcrafts and inchantments , within whose number are comprehended all those wherewith i have had some dealing in this my discovery ; to wit , charmes or incantations , divinations , augury , judiciall astrology , nativity casting , alcumystery , conjuration , lotshare , popery which is meer paltry , with diverse other : not one whereof no nor all together are able to stand to the triall and examination , which this spirit of truth shall and will take of those false and evill spirits . nay , they shall be found , when they are laid into the balance , to be lighter than vanity : very drosse , when they once come to be tryed by the fervent heat of this spirit ; and like chaffe , when this spirit bloweth upon them , driven away with a violent whirlewind ; such is the perfection , integrity , and effectuall operation of this spirit , whose working as it is manifold , so it is marvellous , and therefore may and is called the spirit of spirits . this spirit withdrawing it selfe from the hearts of men , for that it will not inhabit and dwell where sinne hath dominion , giveth place unto the spirit of errour and blindnesse , to the spirit of servitude and compunction , which bireth , gnaweth , and whetteth their hearts with a deadly hate of the gospell ; in so much as it grieveth their minds and irketh their ears either to hear or understand the truth ; of which disease properly the pharises of old were , and the papists even now are sick . yea , the want of this good spirit is the cause that many fall into the spirit of perversenesse and frowardnesse , into the spirit of giddinesse , lying , drow●●nesse , and dulnesse ; according as the prophet isay saith ; for the lord hath covered you with a spirit of slumber , and hath shut up your eyes ▪ and again elsewhere , dominus miscuit in medio , &c. the lord hath mingled among them the spirit of giddinesse , and hath made egypt to erre , as a drunken man erreth in his vomit ; as it is said by paul ; and their foolish heart was blinded , and god gave them over unto their owne hearts lusts . which punishment moses threatneth unto the jewes ; the lord shall smite thee with madnesse , with blindnesse and amazednesse of mind , and thou shalt grope at high noon as a blinde man useth to grope , &c. in some , this word [ spirit ] doth signifie a secret force and power , wherewith our minds are moved and directed ; if unto holy things , then is it the motion of the holy spirit , of the spirit of christ and of god ; if unto evill things , then is it the suggestion of the wicked spirit , of the divell , and of satan . whereupon i inferre , by the way of a question , with what spirit we are to suppose such to be moved , as either practise any of the vanities treated upon in this book , or through credulity addict themselves thereunto as unto divine oracles , or the voice of angels breaking through the clouds ? we cannot impute this motion unto the good spirit ; for then they should be able to discerne between the nature of spirits , and not swarve in judgement : it followeth therefore , that the spirit of blindnesse and error doth seduce them ; so that it is no marvell if in the alienation of their minds they take falsehood for truth , shadowes for substances , fansies for verities , &c. for it is likely that the good spirit of god hath forsaken them , or at leastwise absented it selfe from them , else would they detest these divelish devices of men , which consist of nothing but delusions and vain practices , whereof ( i suppose ) this my book to be a sufficient discovery . it will be said that i ought not to judge , for he that judgeth shall be judged . whereto i answer , that judgement is not to be understood of three kind of actions in their proper nature ; whereof the first are secret , and the judgement of them shall appertain to god , who in time will disclose whatsoever is done in covert , and that by his just judgement . the second are mixed actions , taking part of hidden and part of open , so that by reason of their uncertainty and doubtfulnesse they are discussable and to be tryed ; these after due examination are to have their competent judgement , and are incident to the magistrate . the third are manifest and evident , and such as doe no lesse apparently shew themselves than an inflammation of bloud in the body : and of these actions every private man giveth judgement , because they be of such certainty , as that of them a man may as well conclude , as to gat●er , that because the sun is risen in the east , ergo it is morning : he is come about and is full south , ergo it is high noon ; he is declining and closing up in the west , ergo it is evening . so that the objection is answered . howbeit , letting this passe , and spiritually to speak of this spirit , which whiles many have wanted , it hath come to passe that they have proved altogether carnall ; and not savouring heavenly divinity have tumbled into worse than philosophicall barbarisme , and these be such as of writers are called * pneumatomachi , a sect so injurious to the holy spirit of god , that contemning the sentence of christ , wherein he foretelleth that the sin against the holy spirit is never to be pardoned , neither in this world nor in the world to come , they do not only deny him to be god , but also pull from him all being , and with the sadduces maintain there is none such ; but that under and by the name of holy spirit is meant a certain divine force , wherewith our minds are moved , and the grace and favour of god whereby we are his beloved . against these shamelesse enemies of the holy spirit , i will not use materiall weapons , but syllogisticall charmes . and first i will set downe some of their paralogismes or false arguments ; and upon the neck of them infer fit confutations grounded upon sound reason and certain truth . their first argument is knit up in this manner . the holy spirit is no where expressely called god in the scriptures ; e●go he is not god , or at leastwise he is not to be called god. the antecedent of this argument is false ; because the holy spirit hath the title or name of god in the fift of the acts. again , the consequent is false . for although he were not expressely called god , * yet should it not thereupon be concluded that he is not very god ; because unto him are attributed all the properties of god , which unto this doe equally belong . and as we deny not that the father is the true light , although it be not directly written of the father , but of the sonne ; he was the true light giving light to every man that commeth into this world ; so likewise it is not to be denyed , that the spirit is god , although the scripture doth not expressely and simply note it ; sithence it ascribeth equall things thereunto ; as the properties of god , the works of god , the service due to god , and that it doth interchangeably take the names of spirit and of god oftentimes . they therefore that see these things attributed unto the holy spirit , and yet will not suffer him to be called by the name of god ; do as it were refuse to grant unto eve the name of homo , whom notwithstanding they confesse to be a creature reasonable and mortall . the second reason is this . hilarie in all his twelve books of the trinity doth no where write that the holy spirit is to be worshiped ; he never giveth thereunto the name of god , neither dares he otherwise pronounce thereof , than that it is the spirit of god. besides this , there are usuall prayers of the church commonly called the collects , whereof some are made to the father , some to the sonne , but none to the holy spirit ; and yet in them all mention is made of the three persons . * hereunto i answer , that although hilarie doth not openly call the holy spirit , god : yet doth he constantly deny it to be a creature . now if any aske me why hilarie was so coy and nice to name the holy spirit , god , whom he denieth to be a creature , when as notwithstanding between god and a creature there is no mean : i will in good sooth say what i think . i suppose that hilary , for himself thought well of the godhead of the holy spirit : but this opinion was thrust and forced upon him of the pneumatomachi , who at that time rightly deeming of the son did erewhiles joine themselves to those that were sound of judgement . there is also in the ecclesiasticall history a little book which they gave liberius a bishop of rome , whereinto they foisted the nicene creed . and that hilarie was a friend of the pneumatomachi , it is perceived in his book de synodis where he writeth in this manner ; nihil autem mirum vobis videri d●bet , fratres charissimi , &c. it ought to seem no wonder unto you dear brethren , &c. as for the objection of the prayers of the church called the collects , that in them the holy spirit is not called upon by name : we oppose and set against them the songs of the church , wherein the said spirit is called upon . but the collects are more ancient then the songs , hymnes , and anthems . i will not now contend about ancientnesse , neither will i compare songs and collects together ; but i say thus much only , to wit , that in the most ancient times of the church the holy spirit hath been openly called upon in the congregation . now if i be charged to give an instance , let this serve . in the collect upon trinity sunday it is thus said ; almighty and everlasting god , which hast given unto us thy servants grace by the confession of a truth to acknowledge the glory of the eternall trinity , and in the power of the divine majesty to worship the unity ; we beseech thee that through the stedfastnesse of this faith , we may evermore be defended from all adversity , which livest and reignest one god world without end . now because that in this collect , where the trinity is expressely called upon , the names of persons are not expressed ; but almighty and everlasting god invocated , who abideth in trinity and unity ; it doth easily appear elsewhere also that the persons being not named under the name of almighty & everlasting god , not only the father to be understood , but god which , abideth in trinity and unity , that is the father , the sonne , and the holy-ghost . a third objection of theirs is this . the sonne of god oftentimes praying in the gospels , speaking unto the father , promiseth the holy spirit , and doth also admonish the apostles to pray unto the heavenly father , but yet in the name of the sonne . besides that , he prescribeth them this forme of prayer . our father which art in heaven . ergo the father only is to be called upon , and consequently the father only is that one and very true god , of whom it is written ; thou shalt worship the lord thy god , and him only shalt thou serve . * whereto i answer first by denying the consequent ; the son prayed to the father only , ergo the father only is of us also to be prayed unto . for the sonne of god is distinguished of us both in person and in office ; he as a mediator maketh intercession for us to the father ; and although the sonne and the holy spirit do both together receive and take us into favour with god ; yet is he said to intreat the father for us ; because the father is the fountain of all counsels and divine works . furthermore touching the forme of praying described of christ , it is not necessary that the fathers name should personally be there taken , sith there is no distinction of persons made ; but by the name of father indefinitely wee understand god or the essence of god , the father , the sonne , and the holy-ghost . for this name hath not alwaies a respect unto the generation of the sonne of god ; but god is called the father of the faithfull , because of his gracious and free adopting of them , the foundation whereof is the son of god , in whom we be adopted : but yet so adopted , that not the father only receiveth us into his favour ; but with him also the sonne and the holy spirit doth the same . therefore when we in the beginning of prayer do advertise our selves of gods goodnesse towards us ; we doe not cast an eye to the father alone , but also to the sonne , who gave us the spirit of adoption ; and to the holy spirit in whom we cry abba , father . and if so be that invocation and prayer were restrained to the father alone , then had the saints done amisse , in calling upon , invocating , and praying to the son of god , and with the son the holy spirit , in baptisme , according to the forme by christ himselfe assigned and delivered . another objection is out of the fourth of amos , in this manner . for lo it is i that make the thunder , and create the spirit , and shew unto men their christ , making the light and the clouds , and mounting above the high places of the earth , the lord god of hosts is his name . now because it is read in that place , shewing unto men their christ ; the pneumatomachi contended that these words are to be understood of the holy spirit . * but ambrose in his book de spiritu sancto , lib. . cap. . doth rightly answer , that by spirit in this place is meant the wind . for if the prophets purpose and will had been to speak of the holy spirit , he would not have begunne with thunder , nor have ended with light and clouds . howbeit , the same father saith ; if any suppose that these words are to be drawn unto the interpretation of the holy spirit , because the prophet saith , shewing unto men their christ ; he ought also to draw these words unto the mystery of the lords incarnation : and he expoundeth thunder to be the words of the lord , and spirit to be the reasonable and perfect soul. but the former interpretation is certain and convenient with the words of the prophet , by whom there is no mention made of christ ; but the power of god is set forth in his works . behold ( saith the prophet ) he that formeth the mountains , and createth the wind , and declareth unto man what is his thought , which maketh the morning darknesse , and walketh upon the high places of the earth , the lord god of hosts is his name . in this sort santes a right skilfull man in the hebrew tongue translateth this place of the prophet . but admit this place were written of the holy spirit , and were not appliable either to the wind or to the lords incarnation : yet doth it not follow that the holy spirit is a creature ; because this word of creating doth not alwaies signifie a making of something out of nothing ; 〈◊〉 eusebius in expounding these words ( the lord created me in the beginning of his wayes ) writeth thus . the prophet in the person of god , saying ; behold i am he that made the thunder , and created the spirit , and shewed unto men their christ : this word created is not so to be taken , as that it is to be concluded thereby , that the same was not before . for god hath not so created the spirit , sithence by the same he hath shewed and declared his christ unto all men . neither was it a thing of late beginning under the sonne , but it was before all beginning , and was then sent , when the apostles were gathered together , when a sound like thunder came from heaven , as it had been the comming of a mighty wind : this word created being used for sent downe , for appointed , ordained , &c. and the word thunder signifying in another kind of manner the preaching of the gospels . the like saying is that of the psalmist . a clean heart create in me o god : wherein he prayed not as one having no heart , but as one that had such a heart as needed purifying , as needed perfecting : and this phrase also of the scripture , that he might create two in one new man ; that is , that he might join , couple , or gather together , &c. furthermore , the pneuma●omachi by these testimonies insuing endeavour to prove the holy spirit to be a creature . out of iohn the . cha . by this word were all things made , and without it nothing was made ; out of the cor. . we have one god the father , even he from whom are all things , &c we in him , and one lord jesus christ , through whom are all things , and we by him . out of the . coloss. by him were all things made , things in heaven , and things in earth , visible and invisible , &c. now if all things were made by the sonne , it followeth that by him the holy spirit was also made . * whereto i answer , that when all things are said to be made by the sonne , that same universall proposition is restrained by iohn himself to a certain kind of things : without him ( saith the evangelist ) was nothing made that was made . therefore it is first to be shewed that the holy spirit was made , and then will we conclude out of iohn , that if he were made ; he was made of the sonne . the scripture doth no where say ▪ that the holy spirit was made of the father or of the sonne , but to proceed , to come , and to be sent from them both . now if these universall proposition are to suffer no restraint , it shall follow that the father was made of the son , than the which what is more absurd and wicked ? again , they object out of matth. . none knoweth the sonne but the father , and none the father but the sonne ; to wit , of and by himself for otherwise both the angels , and to whomsoever else it shall please the sonne to reveal the father , these do know doth the father and the son . now if so be the spirit be not equall with the father and the sonne in knowledge , he is not only unequall and lesser than they , but also no god ; for ignorance is not incident unto god. * where to i answer , that where in holy scripture we do meet with universall propositions negative or exclusive , they are not to be expounded of one person , so as the rest are excluded ; but creatures or false gods are to be excluded , and whatsoever else is without or beside the essence and being of god. reasons to prove and confirme this interpretation . i could bring very many , whereof i will adde some for example . in the seventh of iohn it is said ; when christ shall come , none shall know from whence he is ; notwithstanding which words the jewes thought that neither god nor his angels should be ignorant from whence christ should be . in the fourth to the galatians ; a mans covenant or testament confirmed with authority no body doth abrogate , or adde any thing thereunto . no just man doth so ; but tyrants and truce-breakers care not for covenants . in iohn eight ; jesus was left alone , and the woman standing in the midst . and yet it is not to be supposed that a multitude of people was not present , and the disciples of christ likewise ; but the word solus , alone , is referred to the womans accusers , who withdrew themselves away every one , and departed . in the sixt of mark ; when it was evening , the ship was in the midst of the sea , and he alone upon land : he was not alone upon land or shore , for the same was not utterly void of dwellers ; but he had not any of his disciples with him , nor any body to carry him a shipboard unto his disciples . many phrases or for 〈◊〉 speeches like unto these are to be found in the sacred scriptures , and 〈◊〉 ●●thors both greek and latine , whereby we understand , that neither universall negative nor exclusive particles are strictly to be urged , but to be explained in such sort as the matter in hand will bear . when as therefore the son alone is said to know the father , and it is demanded whether the holy spirit is debarred from knowing the father ; out of other places of scriptures judgement is to be given in this case . in some places the holy spirit is counted and reckoned with the father and the son jointly ; wherefore he is not to be separated . elsewhere also it is attributed to the holy spirit that he alone doth know the things which be of god , and seattheth the deep secrets of god ; wherefore from him the knowing of god is not to be excluded . they do yet further object , that it is not convenient or fit for god after the manner of suters to humble and cast downe himself , but the holy spirit doth so , praying and intreating for us with unspeakable groans ; rom. . ergo the holy spirit is not god. whereunto i answer that the holy spirit doth pray and intreat , insomuch as he provoketh us to pray , and maketh us to groan and sigh oftentimes also in the scriptures is that action or deed attributed unto god , which we being stirred up and moved by him doe bring to passe . so it is said of god unto abraham ; now i know that thou fearest god : and yet before he would have sacrificed isaac . god knew the very heart of abraham : and therefore this word cognovi , i know , is as much as cognoscere feci , i have made or caused to know . and that the spirit to pray and intreat , is the same that , to make to pray and intreat , the apostle teacheth even there , writing that we have received the spirit of adoption , in whom we cry abba father . where it is manifest that it is we which cry , the holy-ghost provoking and forcing us thereunto . howbeit they goe further , and frame this reason , whosoever is sent , the sache is inferior and lesser than he of whom he is sent , and furthermore he is of a comprehensible substance , because he passeth by locall motion from place to ●lace : but the holy spirit is foot of the father and the sonne , iohn . , & . it is powred forth and shed upon men , acts . ergo the holy spirit is lesser than the father and the sonne , and of a comprehensible nature , and consequently not very god. whereto i answer first , that he which is sent is not alwayes lesser than he that sendeth : to prove which position any mean wit may inferre many instances , furthermore , touching the sending of the holy spirit , we are here to imagin no changing or shifting of place . for if the spirit when he goeth from the father and is sent , changeth his place , then must the father also be in a place , that he may leave it and goe to another . and as for the incomprehensible nature of the spirit , hee cannot leaving his place passe unto another . therefore the sending of the spirit is the eternall and unvariable will of god , to doe something by the holy spirit ▪ and the revealing and executing of this will by the operation and working of the spirit . the spirit was sent to the apostles ▪ which spirit was present with them , sith it is present every-where ; but then according to the will of god the father hee shewed himselfe present and powerfull . some man may say ; if sending be a revealing and laying open of presence and power , then may the father be said to be sent , because hee himself is also revealed . i answer , that when the spirit is said to be sent , not only the revealing , but the order also of his revealing is declared ; because the will of the father and of the son , of whom he is sent , going before , not in time , but in order of persons , the spirit doth reveal himself , the father , and also the son. the father revealeth himself by others , the son , and the holy spirit , so that his will goeth before . therefore sending is the common work of all the three persons ; howbeit , for order of doing , it is distinguished by diverse names . the father will reveal himself unto men with the son and the spirit and be powerfull in them , and therefore is said to send . the sonne doth assent unto the will of the father , and will that to bee done by themselves , which god will to be done by them ; these are said to be sent . and because the will of the son doth goe before the spirit in order of persons ; he is also said to send the spirit . yet for all this they alleadge , that if the spirit had perfection , then would he speak of himself , and not stand in need alwayes of anothers admonishment : but he speaketh not of himselfe , but speaketh what he heareth , as christ expressely testifieth , iohn . ergo he is unperfect , and whatsoever he hath it is by partaking , and consequently he is not god. * whereto i answer that this argument is stale : for it was objected by heretiques long agoe against them that held the true opinion , as cyrill saith ; who answereth that by the words of christ is rather to be gathered , that the son and the spirit are of the same substance . for , the spirit is named the minde of christ , cor. . and therefore he speaketh not of his own proper will , or against his will in whom and from whom he is ; but hath all his will and working naturally proceeding from the substance as it were of him . lastly they argue thus ; every thing is either unbegotten or unborn , or begotten and created ; the spirit is not unbegotten , for then he were the father ; and so there should be two without beginning ; neither is he begotten , for then he is begotten of the father , and so there shall be two sons , both brothers ; or he is begotten of the son , and then shall he be gods nephew , than the which what can be imagined more absurd ? ergo he is created . * whereto i answer , that the division or distribution is unperfect ; for that member is omitted which is noted of the very best divine that ever was , even jesus christ our saviour ; namely , to have proceeded , or proceeding : that same holy spirit ( saith he ) which proceedeth from the father . which place nazianzen doth thus interpret . the spirit , because he proceedeth from thence , is not a creature ; and because he is not begotten , he is not the son ; but because he is the mean of begotten and unbegotten , he shall be god , &c. and thus having avoided all these cavils of the * pneumatomachi , a sect of heretiques too too injurious to the holy spirit , insomuch as they seeke what they can , to rob and pull from him the right of his divinity ; i will all christians to take heed of their pestilent opinions , the poison whereof though to them that ●e resolved in the truth it can do little hurt , yet to such as stand upon a wavering point it can doe no great good . having thus far waded against them , and overthrown their opinions ; i must needs exhort all to whom the reading hereof shall come , that first they consider with themselves what a reverend mystery all that hitherto hath been said in this chapter concerneth ; namely , the spirit of sanctification , and that they so ponder places to and fro , as that they reserve unto the holy spirit the glorious title of divinity , which by nature is to him appropriate ; esteeming of those pneumatomachi or theomachi , as of swine , delighting more in the durty draffe of their devices than in the fair fountaine water of gods word ; yea , condemning them of grosser ignorance than the old philosophers , who though they favoured little of heavenly theology , yet some illumination they had of the holy & divine spirit , marry it was somewhat misty , dark lan●e , and limping ; neverthelesse , what it was , and how much or little soever it was , they gave thereunto a due reverence , in that they acknowledged and intituled it animam mundi , the soul or life of the world , and ( as nazianzen witnesseth ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind of the universall , and the outward breath , or the breath that cometh from without . porphyrie expounding the opinion of plato , who was not utterly blind in this mystery , saith that the divine substance doth proceed and extend to three subsistencies and beings ; and that god is chiefly and principally good , next him the second creator , and the third to be the soule of the world ; for he holdeth that the divinity doth extend even to this soul. as for hermes trismegistus , he saith that all things have need of this spirit ; for according to his worthinesse he supporteth all , he quickeneth and susteineth all , and he is derived from the holy fountaine , giving breath and life unto all , and evermore remaineth continuall , plentifull , and unemptyed . and here by the way i give you a note worth reading and considering ; namely , how all nations in a manner , by a kinde of heavenly influence , agree in writing and speaking the name of god with no more than foure letters . as for example , the egyptians doe call him theut , the persians call him syre , the iews expresse his unspeakable as well as they can by the word adonai consisting of foure vowels ; the arabian● call him alla , the mahometists call him abdi , the greeks call him theos , the latines call him deus , &c. this although it be not so proper to our present purpose , ( yet because we are in hand with the holy spirits deity ) is not altogether impertinent . but why god would have his name as it were universally bounded within the number of four letters , i can give sundry reasons , which requires too long a discourse of words by digression and therefore i will conceal them for this time . these opinions of philosophers i have willingly remembred , that it might appear , that the doctrine concerning the holy spirit is very ancient ; which they have taken either out of moses writings , or out of the works of the old fathers , published and set forth in books , though not wholly , fully , and perfectly understood and known ; and also that our pneumatomachi may see themselves to be more doltish in divine matters than the heathen , who will not acknowledge that essentiall and working power of the divinity whereby all things are quickned : which the heathen did after a sort see ; after a sort ( i say ) because they separated the soul of the world ( which they also call the begotten mind ) from the most soveraign and unbegotten god , and imagined certain differences of degrees , and ( as cyrill saith ) did arrianize in the trinity . so then i conclude against these pneumatomachi , that in so much as they imitate the old gyants , who piling up pelion upon ossa , and them both upon olympus , attempted by scaling the heavens to pull iupiter out of his throne of estate , and to spoil him of his principality , and were notwithstanding their strength , whereby they were able to carry huge hills on their shoulders , overwhelmed with those mountaines and squeized under the weight of them even to the death ; so these pneumatomachi , being enemies both to the holy spirit , and no friends to the holy church ( for then would they confesse the trinity in unity , and the unity is trinity ) and consequently also the deity of the holy spirit ) deserve to be consumed with the fire of his mouth , the heat whereof by no meanes can be slacked , quenched , or avoided . for there is nothing more unnaturall , nothing more monstrous , then against the person of the deity ( i mean the spirit of sanctification ) to oppose mans power , mans wit , mans policy , &c. which was well signified by that poeticall fiction of the giants , who were termed anguipedes , snakefooted ; which as ioachimus cameravius expoundeth of wicked counsellours , to whose filthy perswasions tyrants doe trust as unto their feet ; and iames sadolet interpreteth of philosophers , who trusting over much unto their own wits , become so bold in challenging praise for their wisdome , that in fine all turneth to folly and confusion ; so i expound of heretikes and schismatikes , who ' either by corrupt doctrine , or by maintaining precise opinions , or by open violence , &c. assay to overthrow the true religion , to break the unity of the church , to deny caesar his homage , and god his duty , &c. and therefore let iovis fulmen , wherewith they were slain , assure these that there is divina ultio due to all such , as dare in the ficklenesse of their fancies arrear themselves against the holy spirit ; of whom sith they are ashamed hereupon earth ( otherwise they would confidently & boldly confesse him both with mouth and pen ) he will be ashamed of them in heaven , where they are like to be so farre from having any society with the saints , that their portion shall be even in full and shaken measure with miscreants and infidels . and therefore let us , if we will discerne and try the spirits whether they be of god or no , seek for the illumination of this inlightning spirit , which as it bringeth light with it to discover all spirits , so it giveth such a fiery heat , as that no false spirit can abide by it for fear of burning . howbeit the holy spirit must be in us , otherwise this prerogative of trying spirits will not fall to our lot . but here some will peradventure move a demand , and do aske how the holy spirit is in us , considering that infiniti ad infinitum nulla est proportio , neque loci angustia quod immensum est potest circumscribi : of that which is infinite , to that which is finite there is no proportion ; neither can that which is unmeasurable be limited or bounded within any précinct of place , &c. i answer , that the most excellent father for christs sake sendeth him unto us , according as christ promised us in the person of his apostles ; the comforter ( saith he ) which is the holy spirit , whom my father will send in my name . and as for proportion of that which is infinite to that which is finite , &c. i wil in no case have it thought , that the holy spirit is in us , as a body placed in a place terminably ; but to attribute thereunto , as duly belongeth to the deity , an ubiquity , or universall presence ; not corporally and palpably ; but effectually , mightily , mystically divinely , &c. yea , and this i may boldly adde , that christ jesus sendeth him unto us from the father : neither is he given us for any other end , but to inrich us abundantly with all good gifts and excellent graces ; and ( among the rest ) with the discerning of spirits aright , that we be not deceived . and here an end . finis . the summe of every chapter contained in the sixteene books of this discovery , with the discourse of divels and spirits annexed thereunto . the first booke . an impeachment of witchespower in meteors and elementary bodies , tending to the rebuke of such as attribute too much unto them . pag. . the inconvenience growing by mens credulity herein , with a reproofe of some churchmen , which are inclined to the common conceived opinion of witches o●nipotency , and a familiar example thereof . pag. . who they be that are called witches , with a manifest declaration of the cause that moveth men so commonly to thinke , & witches themselves to beleeve that they can hurt children , cattell , &c. with words and imaginations : and of cousening witches . pag. . what miraculous actions are imputed to witches by witchmongers , papists , and poets . pag. . a confutation of the common conceived opinion of witches and witchcraft , and how detestable a sinne it is to repaire to them for counsell or helpe in time of affliction . pag. . a further confutation of witches miraculous and omnipotent power , by invincible reasons and authorities , with dissuasions from such sond credulity . pag. . what meanes the name of witches becommeth so famous , and how diversly people be opinioned concerning them and their actions . pa. . causes that move as well witches themselves as others to thinke that they can work impossibilities , with answers to certaine objections : where also their punishment by law is touched . pag. . a conclusion of the first book , wherein is foreshewed the tyrannicall cruelty of witchmongers and inquisitors , with a request to the reader to peruse the same . pag. . the second booke . what testimonies and witnesses are allowed to give evidence against reputed witches , by the report and allowance of the inquisitors themselves , and such as are speciall writers herein . pag. . the order of examination of witches by the inquisitors ibid. matters of evidence against witches . pag. . confessions of witches , whereby they are condemned . pag. . presumptions , whereby witches are condemned . pag. . particular interrogatories used by the inquisitors against witches . pa. . the inquisitors triall of weeping by conjuration . pag. . certaine cautions against witches , and of their tortures to procure confession . pag. . the . crimes laid to the charge of witches , by witchmongers , specially by bodin , in demonomania . . a confutation of the former surmised crimes patched together by bodin , and the only way to escape the inquisitors hands . pag . the opinion of cornelius agrippa concerning witches , of his pleading for a poore woman accused of witchcraft , and how he convinced the inquisitors . pag. . what the feare of death and feeling of torments may force one to do , and that it is no marvell though witches condemne themselves by their owne confessions so tyrannically extorted . pag. . the third book . the witches bargaine with the divell , according to m. mal. bodin , n●der , daneus , psellus , brastus , hemingius , cumanus , aquinas , bartholomeus , spineus , &c. pag. . the order of the witches homage done ( as it is written by lewd inquisitors and peevish witchmongers ) to the divell in person : of their songs and danses , and namely of lavolta , and of other ceremones , also of their excourses . pag. . how witches are sommoned to appeare before the divell , of their riding in the air , of their accompts , of their conference with the divell , of his supplies , and their conference , of their farewell and sacrifices ▪ according to daneus , psellus , &c. that there can no real league be made with the divell the first author of the league , and the weake proofes of the adversaries for the same . . of the private league , a notable table of bodin concerning a french lady , with a confutation . pag. . a disproofe of their assemblies , and of their bargaine pag. . a confutation of the objection concerning witches confessions . pag. . what folly it were for witches to enter into such desperate perill & to endure such intolerable torments for no gaine or commodity , & how it comes to passe that witches are overthrowne by their confessions . how melancholy abuseth old women , and of the effects thereof by sundry examples . pag. . that voluntary confessions may be untruly made , to the undoing of the confessors , and of the strange operation of melancholie , proved by a familiar and late example . p. . the strange and divers effects of melancholy , and how the same humor abounding in witches , or rather old women , filleth them ful of marvellous imaginations , and that their confessions are not to be credited . . a confutation of witches confessions , especially concerning their league . pag. . a confutation of witches confessions , concerning making of tempests and raine ; of the natural cause of raine & that witches or divels have no power to do such things . ibid. what would ensue , if witches confessions or witchmongers opinions were true , concerning the effects of witchcraft , inchantments , &c. ▪ examples of forein nations , who in their warres used the assistance of witches ; of eybiting witches in ireland , of two archers that shot with familiars . pag. . authors condemning the fantasticall confessions of witches , and how a popish doctor taketh upon him to disprove the same . pag. . witchmongers reasons , to prove that witches can worke wonders , bodins tale of a friseland priest transported , that imaginations proceeding of melancholie do cause illusions . pag. . that the confession of witches is insufficient in civill and common 〈◊〉 to take away life . what the sounder divines , and decrees of councels determine in this case . pag. . of foure capitall crimes objected against witches , all fully answered and confuted as frivolons . p. . a request to such readers as loath to heare or read filthy & bawdy matters ( which of necessity are here to be inserted ) to passe over eight chapters . pag. the fourth book . of witchmongers opinions concerning evill spirits , how they frame themselves in more excellent sort than god made us . pag. . of bawdy incubus and succubus , and , whether the action of venery may be performed betweene witches and divels and when witches first yeelded to incubus . ibid. of the divels visible and invisible dealing with witches in the way of lechery . pag. . that the power of generation is both outwardly and inwardly inpeached by witches , and of divers that had their genitals taken from them by witches , and by the same meanes againe restored . ibid. of bishop sylvanus his leachery opened and covered againe , how maids having yellow haire are most combred with incubus , how maried men are bewitched to use other mens wives , and to refuse their owne . pag. . how to procure the dissolving of bewitched love , also to enforce a man ( how proper so ever he be ) to love an old hag : and of a bawdy tricke of a priest in gelderland . ibid. of divers saincts and holy persons , which were exceeding bawdy and lecherous , and by certain miraculous meanes became chast . pag. . certaine popish and magicall cures , for them that are bewitched in their privities . ibid. a strange cure done to one that was molested with incubus . pag. . a confutation of all the former follies touching incubus , which by examples and proofes of like stuffe is shewed to be flat knavery , wherein the carnall copulation with spirits is overthrowne . pag. . that incubus is a naturall disease with remedies for the same , besides , magicall cures herewithall expressed . pag. . the censure of g. chancer , upon the knavery of incubus . pag. . the fift book . of transformations , ridiculous examples brought by the adversaries for the confirmation of their foolish doctrine . pag. . absurd reasons brought by bodin , & such others , for confirmation of transformations . pag. . of a man turned into an asse , and returned againe unto a man by one of bodins witches : s. augustines opinion thereof . pag. . a summarie of the former fable , with a refutation thereof , after due examination of the same . pag. . that the body of a man cannot be turned into the body of a beast by a witch , is proved by strong reasons , scriptures , and authorites . pag. . the witchmongers objections concerning nebuchadnezzar answerred , and their error concerning lycanthropia consuted . pag. . a speciall objection answered concerning transportations , with the consent of diverse writers thereupon . pag. . the witchmongers objection concerning the history of iob answered . . what severall sorts of witches are mentioned in the scriptures , & how the word witch is there applied . pag. . the sixt book . the exposition of this hebrue word chasaph wherein is answered the objection contained in exodus . to wit : thou shalt not suffer a witch to live , and of simon magnus , acts. . pag. . the place of deuteronomy expounded wherein are recited all kind of witches ; also their opinions confuted , which hold that they can worke such miracles as are imputed unto them . pag . that women have used poisoning in all ages more then men , and of the inconvenience of poisoning . pag. . of divers poisoning practises , otherwise called veneficia , committed in italy , genua , millen , wittenberge , also how they were discovered and executed . pag . a great objection answered concerning this kind of witchcraft cal●ed veneficium . pag. . in what kind of confections that witchcraft , which is called veneficium , consisteth : of love-cups , & the same confu●ed by poets . ibid. it is proved by more credible writers , that love-cups rather ingender death through venome , than love by ar● ; and with what toies they destroy cattell , & procure love . p. . j. bodin triumphing against i. wier is over taken with false ●reeke and false interpretation thereof . p. . the seventh booke . of the hebrue word ob , what it signifieth where it is found , of pythonisses called ventriloquae , who they be , and what their practises are , experience and examples thereof shewed . pag. . how the lewd practise of the pythonist of westwell came to light , and by whom she was examined ; and that all her diabolicall speach was but ventriloquie and plaine cousenage , which is proved by her owne confession . pag. . bodins stuffe concerning the pythonist of endor , with a true story of a counterfeit dutchman . pag . of the great oracle of apollo the pythonist , & how men of al sorts have been deceived , and that even the apostles have mistaken the nature of spirits , with an unanswerable argument , that spirit , can take no shapes . pag. . why apollo was called pytho , wherof those witches were called pythonists ; gregory his letter to the divell . pag. . apollo , who was called pytho , compared to the rood of grace , gregories letter to the divell cōfused how diverse great clarkes and good authors have beene abused in this matter of spirits through false reports , and by means of their credulity have published lies , which are confuted by aristotle and the scriptures . ibid. of the witch of endor , and whetler she accomplished the raising of samuel truly , or by deceipt , the opinion of some divines hereupon . p. . that samuel was not raised indeed , and how bodin and all papists due herein , and that souls cannot be raised by witchcraft . pag. . that neither the divell nor samuel was raised , but that it was a meere cousenage , according to the guise of our pythonists . pag. . the objection of the witchmongers concerning this place fully answered , and what circumstances are to be considered for the understanding of this story , which is plainely opened from the beginning of the . chapt . of the . samuel , to the . verse . pag. . the . . & . verses of . sam. . expounded ; wherein is shewed that saul was cousened and abused by the witch , and that samuel was not raised , is proved by the witches owne talke . pag. . the residue of . sam. . expounded ; wherein is declared how cunningly this witch brought saul resolutely to beleeve that she raised samuel , what words are used to colour the cousenage , & how all might also he wrought by ventriloquie p . opinions of some learned men , that samuel was indeed raised , not by the witches art or power , but by the speciall miracle of god , that there are no such visions in these cur dayes , and that our witches cannot do the like . pag. . of vaine apparltions , how people have beene brought to feare bugs , which is partly reformed by preaching of the gospell , the true effect of christs miracles . pag. . witches miracles cōpared to christs , that god is the creator of al things ; of apollo , and of his names and portraiture . pag. . the eight booke . that miracles are ceased . pag. . that the gift of prophesie is ceased . pag. . that oracles are ceased . pag. . a tale written by many grave authors , and beleeved by many wise men of the divels death . an other storywriby papists , & beleeved of all catholikes , approving the divels hones●y , conscience , and courtesie . pag. . the judgements of the ancient fathers touching oracles , and their abolishment , and that they be now transferred form delphos to rome . p. . where and wherein couseners , witches , and priests were wont to give oracles , and to worke their feats . pag. . the ninth booke : the hebrue word kasain expounded , and how farre a christian may conjecture of things to come . pag. . proofes by the old and new testament that ce●taine observations of the weather are lawfull . pap . . that certaine observations are indifferent , certaine ridiculous , and certaine impious , whence that cunning is derived of apollo , and of aruspicus . pag. . the predictions of soothsayers & lewd priests , the prognostications of astronomers and physitians allowable , divine prophesies holy and good . pag. . the diversity of true prophets , of vrim , and the propheticall use of the twelve pretious stones contained therein ; of the divine voice called eccho . ibid. of prophesies conditionall whereof the prophesies in the old testament doe intreat , and by whom they were published ; witchmongers answers to the objections against witches supernaturall actions . pag. ● . what were the miracles expressed in the old testament ; and what are they in the new testament ; and that we are not now to looke for any more miracles . pag. . the tenth booke . the interpretation of the hebrue word onen , of the vanity of dreames , and divinations thereupon . pag. . of divine , naturall , and casuall dreames , with the different causes and effects . ibid. the opinion of divers old writers touching dreames , & how they vary in noting the causes thereof . p . against interpretors of dreames , of the ordinary cause of dreames , hemingibus opinion of diabolicall dreames , the interpretation of dreames ceased . pag. . that neither witches , nor any other , can either by words or herbs , thrust into the mind of a sleeping man , what cogitations or dreams they list , and whence magicall dreames come . pag. . how men have been bewitched , cousened or abused by dreams to dig and search for money . pag. . the art & order to be used in digging for money , revealed by dreams , how to procure pleasant dreams , of morning and midnight dreams . ibid. sundry receipts and ointments , made and used for the transportation of witches , and other miraculous effects ; an instance thereof reported and credited by some that are learned . pag. . a confutation of the former follies , as well conce●ning ointments , dreams , &c. as also of the assembly of witches , and of their consultations and bankets at sundry places , and all in dreams . pag. . that most part of prophesies in the old testament were revealed in dreams , that we are not how to look for such revelations , of some who have dreampt of that which hath come to passe , that dreams prove contrary , nebuchadnezzars rule to know a true expositor of dreams . pag. . the eleventh book . the hebrew word nahas expounded ; of the art of augury , who invented it , how slovenly a science it is ; the multitude of sacrifices and sacrificers of the heathen , and the causes thereof . pag. . of the iewes sacrifice to moloch , a discourse thereupon , and of purgatory . ibid. the canibals cruelty , of popish sacrifices exceeding in tyranny the ●ewes or gentiles . pag. . the superstition of the heathen about the element of fire , and how it grew in such reverence among them , of their corruptions , and that they had some inkling of the godly fathers doings in t●at behalf . ibid. of the roman sacrifices , of the estimation they had of augury , of the law of the twelve tables . pag. . colleges of augurors , their office , their number , the signification of augury , that the practisers of that art were couseners , their profession , their places of exercise , their apparell , their superstition . pag. . the times and seasons to exercise angury , the manner and order thereof , of the ceremonies thereunto belonging . pag. . vpon what signes and tokens augurors did prognosticate , observations touching the inward and outward parts of beasts , with notes of beasts behaviour in the slaughter-house . ibid. a confutation of augury , plato his reverend opinion thereof , of contrary events , & false predictions . p. the cousening art of sortilege or lotarie , practised especially by egyptian vagabonds , of allowed lots , of pythagoras his lot , &c. ibid of the cabalistieall art consisting of traditions and unwritten verities learned without book , and of the division thereof pag. . when , how , and in what sor● sacrifices were first ordained , and how they were prophaned , and how the pope corrupteth the sacraments of christ pag. . of the objects whereupon the augurors used ●o progno●ticate , with certain cautions and notes . pag. . the division of augury , persons admittable into the colledges of augury , of their superstition . pag. . of the common peoples fond and superstitious collections and observ●tions . ibid. how old writers vary about the matter , the manner , and the means , whereby things augurificall are moved . pag. . how ridiculous an art augury is , how cato mocked it , aristotles reason against it , fond collections of augu●ors , who allowed , and who disallowed it . pag. . fond distinctions of the heathen writers , concerning augury . pag. . of naturall and casuall augury , the one allowed , and the other disallowed . ibid. a confutation of casual augury which is meer witchcraft , & upon what uncertainty those divinations are grounded . pag. . the figure-casters are witches , the uncertainty of their art , and of their contradictions , cornelius agripas sentence against judicial astrologie . ibid. the subtil●y of astrologers to maintain the credit of their art , why they remain in credit , certain impieties contained in astrologers assertions . pag. . who have power to drive away divels with their only presence , who shall receive of god whatsoever they aske in prayer , who shall obtain everlasting life by means of constellations , as nativity-casters affirme . pag. . the twelfth book . the hebrew word habar expounded , where also the supposed secret f●rce of charmes and inchantments is shewed , and the efficacy of words is diverse waies declared . pag. . what is forbidden in scriptures concerning witc●craft , of the operation of words , the superstition of the ca●alists and papists , who createth substances , to imitate god in some cases is presumption , words of sanctification . ibid. what effect & offence witches charmes bring , how unapt witches are , and how unlikely to work those things which they are thought to do , what would follow if those things wer true which are laid to their charge . e pag. why god forbad'the practise of witchcraft , the absurdity of the law of the twelve tables , whereupon their estimation in miraculous actions is grounded , of their wonderous works . pag. . an instance of one arraigned upon the law of the twelve tables , whereby the said law is proved ridiculous , of two witches that could do wonders . pag. . lawes provided for the punishment of such witches as work miracles , whereof some are mentioned , and of certain popish lawes published against them . pag. . poeticall authorities commonly alledged by witchmongers , for the proof of witches miraculous actions , and for confirmation of their supernaturall power pag. . poetry and popery compared in inchantments , popish witchmongers have more advantage herein than protestants pag. . popish periapts , amulets & charmes , agnus dei , a wastcote of proofe , a charme for the falling evill , a writing brought to s. leo from heaven by an angel ▪ the vertues of s. saviours epistle , a charme against theeves , a writing found in christs wounds , of the crosse , &c. p. . a charme against shot , or a wastcote of proof . against the falling evil p. . a popish periapt or charme , which must never be said , but carried about one , against theeves . another amulet , pag. . a papistical charme . a charme found in the canone of the masse . other papisticall charmes . pag. . a charme of the holy chrosse . pag. . a charme tak●n out of the primer . pag. . how to make holy water , & the vertues thereof , s. rufins charme , of the wearing & bearing of the name of iesus , that the sacrament of confession & the euchraist is of as much efficacy as other charmes , and magnified by l. varus . ibid. of the noble balme used by moses , ap●shly counte●feited in the church of rome . pag. . the opinion of f●rrarius touching charmes , periapts , appensions , amulets , &c. of homericall medicines , of constant opinion , and the effects thereof . pag. . of the effects of amulets , the 〈◊〉 o● argerius ferrarius in the commendation of charmes , &c : foure sorts of homericall medicines , & the choice thereof ; of imagination . pag. . choice of charmes against the falling evill , the bitting of a mad dog , the stinging of a scorpion , the toothach , for a woman in travell , ●or the kings evil , to g●t a thorne out of any member , or a bone out of ones throte , charmes to be said fasting , or at the gathering of hearbs , for sore eyes , to open locks , against spirits , for the bots in a horse , and specially for the duke of albas horse , for sowre wines , &c. pag. . for the faling evill . ibid. against the biting of a mad dog . ibid. against the biting of a scorpion . pa. . against the toothach . a charme to re●ease a woman in travell . to heale the kings or queenes evill , or any other sorenesse in the throte . a charme read in the romish church , upon saint blazes day , that will fetch a tho●ne out of any place of ones body , a bone out of the throte , &c. l●ct . . ibid. a charme for the headach . pag. . a charme to be said each morning by a witch fasting , or at least before she go abroad . another charme that witches use at the gathering of their medecinable hearbs . an old womans charme , wherwith she did mu●● good in the country , and grew ●amous thereby , ibid. another like charme . a charme to open locks . a charme to drive away spirits that haunt any hous● . pag. . a pretty charme or conclusion for one poss●ssed . another for th● same purpose . another to the same eff●ct , ibid. another charme or witchcraft for the same . pag. . a charme for the bots in a horse . ibid. a charme against vineger . pag. . the inchanting of serpents & snakes , objections answer●d concerning the same ; fond reasons why charmes take effect therein , mahomets pig●on , miracles wrought by an asse a● memphis in aegypt , popish charmes against serpents , of miracle-workers , the taming of snakes , bodins lie of snakes . ibid. charmes to carry water in a sive , to know what is spoken of us behind our backs , for bleare cies , to make seeds to grow well , of images made of wax , to be rid of a witch , to hang her up , notable authorities against waxen images , a story bewraying the knavery of waxen images . pag. . a charme teaching how to hurt whom you lift with images of wax &c. ibid. sundry spirts of charmes tending to divers purposes , and first , certaine charmes to make taciturnity in tortures . pag. . countrey charmes against these and all other witchcrafts , in the saying also whereof witches are vexed , ibid a charme for the choine cough . for corporall or spirituall rest . charme● to find out a theefe . ibid. another way to find out a theef that hath stolne any thing from you . pag. . to put out the theeves eye . another way to find out a theef . ibid. a charm to find ou● or spoil a theef . ibid. s. adelberts curse or charme against theeves . pag. . an●ther inchantment . pag. . a charm or experiment to finde out a witch . ibid. to spoil a theef , a witch , or any other enemy , and to be delivered from the evill . pag. . a notable charme or medicine to pull out an arrow-head , or any such thing that sticketh in the flesh or bones , and cannot otherwise he had out . charmes against a qu●●idian ague . ibid. for all manner of agues intermittent . periapts , characters , &c. for agues , and to cure all diseases , and to deliver from all evill . p. . more charms for agues . ibid. for a bloudy flux , or rather an issue of bloud . cures commenced and finished by witchcraft . pa. . another witchcraft or knavery , practised by the same surgeon . pag. . another experiment for one bewitched . otherwise . a knack to know whether you be bewitched , or no , &c. ibid. that one witchcraft may lawfully meet with another . pag. . who are priviledged from witches , what bodies are aptest to be bewitched , or to be witches , why women are rather witches than men , and what they are . ibid. what miracles witchmongers report to have been done by witches words &c. contradictions of witchmongers among themselves , how beasts are cured hereby , of bewitched butter , a charm against witches , and a counter charm , the effect of charmes and words proved by l. vairus to be wonderfull . pag. . a charme to find her that bewitched your kine . another , for all that have bewitched any kind of cattell . p. . a speciall charme to preserve all cattell from witchcraft . ibid. lawfull charmes , rather medicinable cures for diseased cattell . the charme of charmes , and the pow●r thereof . ibid. the charme of charmes . otherwise . ibid. a confutation of the force and vertue falsly ascribed to charmes and amulets , by the authorities of ancient writers , both divines and physitians . pag. . the xiii . book . the signification of the hebrew word hartumin , where it is found written in the scriptures , and how it is diversly translated : whereby the objection of pharaohs magitians is afterwards answered in this book ; also of naturall magick not evill in it selfe . pag. . how the philosophers in times past travelled for the knowledge of naturall magick , of solomons knowledge therein , who is to be called a natural magician , a distinction therof , and why it is condemned for witchcraft . pag. . what secrets do lie hidden , and what is taught in naturall magick , how gods glory is magnified therein , and that it is nothing but the work of nature . ibid. what strange things are brought to passe by naturall magick . pag. . the incredible operation of waters , both standing and running ; of wels , lakes , rivers , and of their wonderfull effects . pag . the vertues and qualities of sundry precious stones , of cousening lapidaries , &c. ibid. whence the precious stones receive their operations , how curious magitians use them , and of thei● seals . pag. . the sympathy and antipathy of naturall and elementary bodies declared by diverse examples of beasts , birds , plants , &c. pag. . the former matter proved by many examples of the living and the dead . pag. . the bewitching venome contained in the body of an harlot , how her eye , her tongue , her beauty & behaviour bewitcheth some men : of bones and hornes yeelding great vertue . pag. . two notorious wonders and yet not marvelled at . pag. . of illusions , confederacies , and legierdemain , and how they may be well or ill used . pag. . of private confederacy , and of brandons pigeon . pag. . of publick confederacy , and whereof it consisteth . pag. . how men have been abused with words of equivocation , with sundry examples thereof . ibid. how some are abused with naturall magick , and sundry examples thereof when illusion is added thereunto , of iacobs pied sheep , and of a black moore . pag. . the opinion of witchmongers , that divels can create bodies , and of pharaohs magicians . pag. . how to produce or make monsters by art of magick , & why pharaohs magitians could not make lice . ibid. that great matters may be wrought by this art , when princes esteem and maaintain it : of divers wonderfull experiments , and of strange conclusions in glasses , of the art perspective , &c. pag. . a comparison betwixt pharaohs magitians and our witches , and how their cunning consisted in juggling knacks . pag. . that the serpents and frogs were truly presented , and the water poisoned indeed by iannes and iambres , of false prophets , and of their miracles , of balaams asse . pag. . the art of juggling discovered , and in what points it doth principally consist . pag. . of the ball , and the manner of legierdemain therewith , also notable feats with one or divers bals . ibid. to make a little ball swell in your hand till it be very great . p. . to consume ( or rather to convey ) one or many bals into nothing . pag. . how to rap a wag upon the knuckles . ibid. of conveyance of money . ibid. to convey money out of one of your hands into the other by legierdemain . ibid. to convert or transubstantiate money into counters , or counters into money . pag. . to put one testor into one hand , and another into the other hand , and with words to bring them together . ibid. to put one testor into a strangers hand , and another into your own , and to convey both into the strangers hand with words . ibid. how to doe the same or the like feat otherwise . ibid. to throw a piece of money away , and to finde it again where you lift . pag. . with words to make a groat or a testor to leap out of a pot , or to run along upon a table . ibid. to make a groat or a testor to sink through a table , and to vanish out of a handkercher very strangely . ibid. a notable trick to transforme a counter to a groat pag. . an excellent feat to make a two penny peece lye plain in the palme of your hand and to be passed from thence when you li●t . ibid. to convey a testor out of ones hand that holdeth it fast . pag. . to throw a piece of money into a deep pond , and to fetch it again from whence you lift . ibid. to convey one shilling being in one hand into another , holding your armes abroad like a rood . ibid. how to wrap a wag on the knuckles . ibid. to transforme any one small thing into any other form by holding of paper . pag. . of cards , with good cautions how to avoide cousenage therein : speciall rules to convey and handle the cards , and the manner and order how to accomplish all difficult and strange things wrought by cards . ibid. how to deliver out four aces , and to convert them into four knaves . p. . how to tell one what card he seeth in the bottome , when the same card is shuffled into the stock . pag. . another way to do the same , having your self indeed never seen the card . ibid. to tell one without confederacy what card be thinketh . ibid. how to tell what card any man thinketh ▪ how to convey the same into a kernell of a nut or cheristone , &c. and the same again into ones pocket ; how to make one draw the same or any card you list , and all under one device . pag. . of fast or loose , how to knit a hard knot upon a hanckercher , and to undo the same with words . p. . a notable feat of fast or loose , namely , to pull three beadstones from off a cord , while you hold fast the ends thereof , without removing of your hand . ibid. iuggling knacks by confederacy , and how to know whether one ●ast crosse or pile by the ringing pag. . to make a shoale of goslings draw a timber log . ibid. to make a pot or any such thing standing fast on the cubboord , to fall down thence by vertue of words . ibid. to make one danse naked . pag. . to transforme or alter the colour of ones cap , or hat . ibid. how to tell where a stollen horse is become . ibid. boxes to alter one grain into another , or to consume the grain or corn to nothing . ibid. how to convey ( with words or charmes ) the corn contained in one boxe into another . pag. . of another boxe to convert wheat into flower with words , &c. ibid. of diverse petty juggling knackes . ibid. tr burne a thred and to make it whole againe with the ashes thereof . pag. . to cut a lace asunder in the middest , and to make it whole again . ibid. how to pull laces innumerable out of your mouth , of what colour or length you li●t , and never any thing seen to be therein . pag. . how to make a book , wherein you shall shew every leaf therein to be white , black , blew , red , yellow , green , &c. ibid. desperate or dangerous juggling knacks , wherein the simple are made to think , that a seely juggler with words can hurt and help , kill and revive any creature at his pleasure : and first to kill any kind of pullen , and to give it life again . pag. . to eat a knife , and to fetch it out of any other place . ibid. to thrust a bodkin into your head without hurt . ibid. to thrust a bodkin through your tongue , and a knife through your arme : a pitiful sight , without hurt or danger . pag. . to thrust a piece of lead into one eye , and drive it about ( with a stick ) between the skin and flesh of the forehead , until it be brought to the other eye , and there thrust out . ibid. to cut halfe your nose asunder , and to heal it again presently without any salve . ibid. to put a ring through your cheeke . pag. . to cut off ones head , and to lay it in a platter , &c. which the iuglers call the decollation of iohn baptist. ibid. to thrust a dagger or bodkin into your guts very strangely , and to recover immediatly pag. . to draw a cord through your nose , mouth or hand , so sensible as it is wonderfull to see . ibid. the conclusion wherein the reader is referred to certaine patterns of instruments wherewith diverse feats here specified are to be executed . pag. . the xiiii . book . of the art of alcumystry , of their words of art and devises to bleare mens eies , & to procure credit to their profession . pag. . the alcumysters drift , the canons yeomans tale , of alcumystical stones and waters . pag. . of a yeoman of the country cousened by an alcumyst . pag. . a certaine king abused by an alcumist , and of the kings foole a prety jest . pag. . a notable story written by erasmus of two alcumysts , also of longation and curtation . ibid. the opinion of divers learned men touching the ●●lly of alcumystry . pag. . that vaine and deceitfull hope is a great cause why men are seduced by this alluring art , and ●hat their labours therein are bootlesse , &c. pag. . a continuation of the former matter , with a conclusion of the same . p . the xv . book . the exposition of iidoni , and where it is found , whereby the whole art of consuration is deciphered . pag ▪ . an inventary of the names , shapes , powers , government , and effects of divels and spirits , of their severall s●igniorities and degrees : a strange discourse worth the reading . p. . the houres wherein poincipall divels may be bound ; to wit , raised and restrained from doing of hurt . p. . the sorme of adjuring or citing of the spirits aforesaid to arise and appeare pag . a confutation of the manifold vanities contained in the precedent chapters , specially of commanding of devils . pag. . the names of the planets , their characters , together with the twelve signes of the zodiake , their dispositions , aspects , and government , with other observations . pag. . the twelve signes of the zodiake , their characters and denominations . &c. ibid. their dispositions or inclinations . . the disposition of the planets . pag. . the aspects of the planets . ibid. how the day is divided or distinguished . p. . the division of the day and the planetary regiment . pag. ▪ the division of the night , and the planetary regiment . ibid. the characters of the angels of the seven dayes , with their names ; of figures , seales and periapts . pag. . an experiment of the dead . pag. . a licence for sibylla to go and come by at all times . pag. . to know of treasure hidden in the earth . ibid. this is the way to go invisible by these three sisters of fairies . pag ▪ . an experiment of citrael , &c. angeli di●i dominici . pag. . the seven angels of the seven dayes , with the prayer called regina linguae . ibid. how to inclose a spirit in a crystall stone . pag. . a figure or type proportionall , shewing what form must be observed & kept , in making the figure whereby the former secret of inclosing a spirit in crystal is to be accomplished , &c. pag. . an experiment of the spirit bealphares . pag. . the two and twentieth psalme . pag. . this psalme also following , being the fifty one psalme , must be said three times over , &c. ibid. to bind the spirit bealphares , and to lose him again . pag. . a licence for the spirit to depart . pag. a type or figure of the circle for the master and his fellowes to sit in , shewing how and after what fashion it should be made . pag. . the making of the holy water . pag. . to the water say also as followeth . ibid. then take the salt in thy hand , and say putting it into the water , making in the manner of a crosse . pag. then sprinkle upon any thing , and say as followeth . ibid. to make a spirit to appear in a crystall . ibid. an experiment of the dead pag . now the pater noster , ave , and credo must be said , and then the prayer immediately following . pag. . a bond to bind him to thee , and to thy n●as followeth . pag. this bond following , is to call him into your crystall stone , or glass , &c. pag . then being appeared , say these words following . pag. ▪ a licence to depart . ibid. when to talk with spirits , and to have true answers to finde out a theefe . pag. . to speak with spirits ibid. a confutation of conjuration , especially of the raising , binding and dismissing of the divell , of going invisible and other lewd practises . ibid. a comparison between popish exorcists and other conjurors , a popish conjuration published by a great doctor of the romish church , his rules and cautions pag . a late experiment , or cousening conjurati●n practised at orleance by the franciscane fryers , how it was detected , and the judgement against the authors of that comedie . pag . who may be conjurors in the romish church besides priests , a ridiculous definition● of superstision , what words are to be used and not used in exorcismes , rebaptisme allowed , it is lawfull to conjure any thing , differences between holy water and conjuration . pag. . the seven reasons why some are not rid of the divell with all their popish conjurations , why there were no cōjurors in the primitive church , and why the divell is not so so●ne cast out of the bewitched as of the possessed pag. . other grosse absurdities of witchmongers in this matter of conjurations . pag. . certain conjurations taken out of the pontificall and out of the missal . pag. . a conjuration written in the masse book . fol. . ibid. oremus pag. . that popish priests leave nothing unconjured , a form of exorcisme for incense . ibid. the rules and lawes of popish exorcists and other conjurors all one , with a confutation of their whole power , how s. martine conjured the divell . pag. . that it is a shame for papists to beleeve other conjurors doings their owne being of so little force , hippocrates his opinion herein . pag. . how conjurors have beguiled witches , what books they cary about to procure credit to their art , wicke assertions against moses and ioseph . pag. . all magicall arts confuted by an argument concerning nero , what cornelius agrippa and carolus gallus have left written thereof , & proved by experience . pag. . of solomons conjurations , and of the opinion conceived of his cunning and practise therein . pag. . lessons read in all churches , where the pope hath authority , on saint margarets day , translated into english word for word . pag. . a delicate story of a lumbard , who by saint magarets example would needs fight with a reall divel . . the story of s. margaret proved to be both ridiculous and impious in every point . pag. . a pleasant miracle wrought by a popish priest . pag. . the former miracle cou●uted , with a strange story of s. lucy . pag. . of visions , noises , apparitions , and imagined sounds , and of other illusions , of wandering soules : with a confutation thereof . ibid. cardanus opinion of strange noises , how counterfeit visions grow to be credited , of popish appearances , of pope boniface . pag. . of the noise or sound of echo , of one that narrowly escaped drowning thereby , &c. pag. . of theurgie , with a confutation therof , a letter sent to me concerning these matters . ibid. the copy of a letter sent unto me r. s. by t. e. maister of art , and practiser both of physicke , & also in times past , of certaine vaine sciences ; now condemned to die for the same : wherein he openeth the truth touching those deceits . pag. . the xvi . book . a conclusion , in manner of an epilog , repeating many of the former absurdities of witchmongers conceits , confutations thereof , and of the authority of iames : sprenger and henry institor inquisitors and compilers of m. mal. pa. . by what meanes the common people have beene made beleeve in the miraculous works of witches , a definition of witchcraft , and a description thereof . pag. . reasons to prove that words and characters are but bables , and that witches cannot do such things as the multitude supposeth they can , their greatest wonders proved trifles , of a young gentleman cousened . pag. . of one that was so bewitched that ●● could read no scriptures but canonicall , of a divell that could speake no latine , a proose that witchcraft is flat cousenage , pag. . of the divinatiō by the sive & sheeres , and by the booke and key , hemingius his opinion thereof confuted , a bable to know what is a clocke , of certaine iuggling knacks , manifold reasons for the overthrow of witches and conjurors , and their cousenages , of the divels transformations , of ferrum candens , &c. p. . how the divel preached good doctrine in the shape of a priest , how he was discovered , & that it is a shame ( after confutatiō of the greater witchcrafts ) for any man to give credit to the lesser points thereof . pag. . a conclusion against witchcraft , in manner and forme of an induction . pag. . of naturall witchcraft or fascination . pag. . of inchanting or bewitching eies . ibid. of naturall witchcraft for love . &c. pag. . a discourse upon divels and spirits and first of philosophees opinions , also the manner of their reasoning hereupon , and the same confuted . pag. . mine owne opinion concerning ●his argument , to the disproofe of some writers hereupon . pag. . the opinion of psellus touching spirits , of their severall orders , and a confutation of his errors therein . pag. . more absurd assertions of psellus and such others , concerning the actions and passions of spirits , his definition of them , and of his experience therein . pag. . the opinion of fascius cardanus touching spirits , and of his familiar divell . pag. . the opinion of plato concerning spirits , divels and angels , what sacrifices they like best , what they feare , and of socrates his familiar divell . pag. . platos nine orders of spirits and angels , dionysius his division thereof not much differing from the same , all disproved by learned divines . pag. . the commencement of divels fondly gathered out of the . of isaie , of lucifer and of his fall , the gabalists , the thalmudists and schoolmens opinions of the creation of angels . pag. . of the contention betweene the greeke and latine church touching the fall of angels , the variance among papists themselves herein , a conflict betweene michael and lucifer . pag. . where the battell betweene michael and lucifer was fought , how long it continued , & of their power , how fondly papists and infidels write of them , and how reverently christians ought to think of them . p. . whether they became divels which being angels kept not their vocation , in jude and peter ; of the f●nd opinions of the rabbins touching spirits and bugs , with a confutation thereof . pag. . that the divels assaults are spirituall and not temporall , and how grossely some understand and those parts of the scripture . pag. . the equivocation of this word spirit , how diversly it is taken in the scriptures , where ( by the way ) is taught that the scripture is not alway as literally to be interpreted , nor yet allegorically to be understoed . p. . that it pleased god to manifest the power of his sonne and not of witches by miracles . pag. . of the possessed with divels . pa. . that we being not throughly informed of the nature of divels and spirits , must satisfie our selves with that which is dilivered us in the scriptures touching the same , how this word divell is to be understood both in the singular & plurall number , of the spirit of god and the spirit of the divell , of tame spirits , of ahab . pag. . whether spirits and soules can assume bodies , & of their creation and substance , wherein writers do extreamely contend and vary . pa. . certaine popish reasons concerning spirits made of aire , of day divels and night divels , and why the divell loveth no salt in his meate . pa. . that such divels as are mentioned in the scriptures , have in their names their nature and qualities expressed , with instances thereof . p. . diverse names of the divell , whereby his nature and disposition is manifested . pag. . that the idols or gods of the gentiles are divels , their diverse names , and in what affaires their labours and authorities are employed , wherein also the blind superstition of the heathen people is discovered . ibid of the romans chief gods called dii selecti , and of other heathen gods , their names and offices . pag. ▪ of diverse goods in diverse countries . pag. . of popish provinciall gods , a comparison between them and heathen gods , of physicall gods , and of what occupation every popish god is . pag. . a comparison between the heathen and papists , touching their excuses for idolatry . pag. . the conceipt of the heathen and the papists all one in idolatry , of the councell of trent , a notable story of a hangman arraigned after he was dead and buryed , &c. pag. . a confutation of the fable of the hangman , of many other feigned and ridiculous tales and apparitions , with a reproof thereof . pag. . a confutation of johannes laurentius , and of many others maintaining these sained and ridiculous tales and apparitions , and what driveth them away ▪ of moses and helias appearance in mount thabor . pag. . a confutation of assuming of bodies , and of the serpent that seduced eve. pag. . the objection concerning the divels assuming of the serpents body answered . pag. . of the curse rehearsed genes . . and that place rightly expounded , john calvines opinion of the divell . pag. . mine owne opinion and resolution of the nature of spirits , and of the divell with his properties . pag. . against fond witchmongers , and their opinions concerning corporall divels . pag. . a conclusion wherin the spirit of spirits is described , by the illumination of which spirit all spirits are to be tryed : with a confutation of the pneumatomachi flatly denying the divinity of this spirit . pag. . finis . notes, typically marginal, from the original text notes for div a -e apo. . . rom . acts . apo. . luk. . dan. . & . & . : psalme . & . jeremy . job . & . samuel . reg. . reg . isaiah . . zac. . & . amos. . . job . isaith . . . proverbs . insti . lib. . cap. . sect . . item upon deu. c. . lib. de lamiis , page . isaiah . . rom. . . eccles. . . prov. . . jeremy . . psal. . . isaiah . . in epistola a● jo. wier . notes for div a -e john . prov. . . acts . proverbs . matth. . matthew . luke . notes for div a -e rom. . ▪ . cor. . . notes for div a -e isa. . proverbs ● . mal. malef . par . . quae . . pet. . . danaeus in suo prologo . lam. jer. . & . cap. verse . cor. . . ibid vers . ge. . . . arist. lib. problem . . . virg georg. eccl. . . lib. . cap. . de varietati● . rerum . amos . . la. ier. . isai. . . rom. . . notes for div a -e job . mat. . in concione . * psal. . psal . eccles. . luke . math . mark. . . luk. . . psal. . * psal. . psal . eccles. . luke . math . mark. . . luk. . . psal. . * psal. . psal . eccles. . luke . math . mark. . . luk. . . psal. . * psal. . psal . eccles. . luke . math . mark. . . luk. . . psal. . * psal. . psal . eccles. . luke . math . mark. . . luk. . . psal. . * psal. . psal . eccles. . luke . math . mark. . . luk. . . psal. . job . . eccles. . leviti . . verse . , . psa . . nahum . . job . . . job . . psalme . jer. . & . ose. . job . . . job . . psalme . jer. . & . ose. . psa. . &c. in ●epist . ad . wierum exod. . isai. . ps. , . . august . . de sancta trinit . mar. . . ‖ joh. . . * psal. . & . ieremie . † hag. . . * idem ca . * joel . . leviti . . tim. . . tim. . . a story of margaret simons , a supposed witch . cardan de var●rerum . i. bodin . li. . de . daemon . cap. . mal. malef. par . . quaest . . cap. . ovid. lib. metamorphoseon . danaeus in dialog . psellus in operatione daem virg. in damone . hor a epod . . tibul. de fascinat . lib. . eleg . ovid. epist. . lex . . tabularum . mal. malef. lucan . de bello civili . lib. , virg. eclog. . ovid de remedio amoris lib. . hyperius . erastus . rich. gal. in his horrible treatise . hemingius : bar. spineus . bryan darcy confessio windesor . virgil. aeneid . . c. manlius astrol . lib. . mal. malef. part . quaest . . cap. . cor. . . john , . mark. . . to go to witches , &c. is idolatry . aristot. de . anima lib. . acts. . why should not the devill be as ready to helpe theef really as a witch ? l. mulfum . ●siquis alteri , vel libi . an objection answered . miracles are ceased . the opinions of people concerning witchcraft are diverse and inconstant . car. de . var. rerum . lib. . cap. . an obejection answered . w. w. his book printed in anno dom. . mal. malef. quaest . . pa. . ● . bod , lib. . cap. . de daemon . arch. in c. alle . accusatus . in s. lz . super . verba . i. bod. lib. . cap. . de daemon . mal. malef. quaest . . pa. . & quae . . part . . ibidem . the scottish custome of accusing a witch . i. bod. lib. de daemon . . cap. . l parentes de testibus . k. childeberts cruel devise . p. grillandus . a subtill and devilish devise . bar. spineus & i. bod. de daemon . lib. . cap. . alexander . l. ubi numerus de testibus . i. bod. de daemon . lib. . cap. . par. in . l. post leno●um . bis , de iis quibus ut indig . alex. cap. . l. . &c. in his foolish pamphlet of the execution of windsor-witches . i. bod. lib. . cap. . is there any probability that such would continue witches ? idem ibid. ioan. an. ad speculat . tit de litis ●●ntest . part . . non alienem eodem . l. de aet at . . nihil eodem . &c. i. bod. de daemon . lib. . cap. . i. bod de daemon lib. . cap. . i. bod de daemon . lib. . cap. . l. decurionem de panis . panorm . & felin in c. venient . . de testibus parsi . causa . . lib numero . usque . l. . de adult . s. gl . & bart. c. venerabilis de electio . &c. i. bod. de daemon . lib. . cap. . idem ibid. cap. preterea cum glos . extra . de test . panormit . in c. vener . col . . oedem , &c mal. malef . super interreg . seneca in tragoed mal. malef . part . . quaest . act . . num. . . sam . sam . mar & . & . & . & . luke &c. seneca in tragoed . eccl. . . tryall of teares . mal. malef . quae . . pa. . ia. sprenger . h. institor . mal. malef . pa. . quae . . prolepsis or preoccupation . mal. malef. iohn bod. anno. . a knave inquisitor . q. . de . tempore & modo ●errog . blasphemous pope july , of that name the third . mal. malef. par . . quae . . mal. malef . par . . quae . . act . . the question or matter in controversie : that is to say , the proposition or theme . a generall error . the onely way for wi●ches to avoid the inquisitors , hands . a bitter invective against a cruell inquisitor . john fox in the acts and monuments peters apostasie & renouncing of christ. danaeus in dialog . cor. . the double bargain of 〈◊〉 with the devill . mal. malef . de modo professionis . homage of witches to the devill . ●ar spineus , cap. . in nuo mal. malef . idem ibid. i. bod. de daemon . lib. . cap. . mal. malef . grillandus . de sort . . vol. tract . danaeus in dialog . cap. . idem ibidem . idem in dialog . cap. . card. lib. de var. rerum . . cap. . mal. malef . part . . qua . cap. . upon what ground this real league began to grow in credit . the manner of witches private league with the devill . i. bed. lib. . de daemonomania . cap. . this agreeeth not with their interpretation , that say , this is onely done by vertue of the league ; nor yet to them that referre it unto words ; quoth nota . c. agrippa . cap. . tatianus contra graecos . the author speaketh upon due proof and triall . confession compulsory ; as by hispanicall inquisition : look mal. malef . & io. bodin . confession perswasory ; as by flattery : look bry. darcy against vusu . kempe . iohn bod. mal. malef . l. absen● . de panis . l. . cum glos . de iis ; qui ante senient . moatui sunt , sibi necem consciscente . absurdities in witches confessions . i. bod. de daemono lib . cap. . in a little pamphlet of the acts and hanging of four witches , in anno . . iohn bod. l. si per errerem jurisd . omni cum inde . c. sed hoc d. de publ . &c. bal. in . leg . &c. of one that through melancholy was induced to think that he had a nose as big as house &c. danaeus in dialog . cap. . i. baptist. p. n. cap. . card. do var. rerum . i. wie de prestigiis demonum , &c. aristotle , iohn bod. a kentish story of a late accident . note the christian comfort of the husband to his wife . confutation . a comicall catastrophe . h. card. de var. rerum . cap. . io. wierus de depraest . lib. . cap. aristotle de somni● . h. card. lib. . de var. rer . io. bod. contra . lo. wierum . august . lib. de trinit . . idem de civit . dei. clemens , recog . . iamblichus . io. wierus . cardanus . pampia . &c. an objection . the resolution . a forged miracle . the waies that witches use to make raine &c. nider . mal. malef. i. bod. frier barth . heming danaeus , &c. mal. malef. par . . quae . . cap. . he that can ly , can steale , as he that can worke can play . jer. . . dii gentium demonia . the gods of the gentiles are divels . the naturall generation of haile and raine . job . . ib. vers . . job . . . mal. malef . pa. . quae . , but these suppositions are false , ergo the consequencies are not true . mal. malef . i. bodin . bar. spinaeus . witches in warres . eybitting witches . pumher an acher . a skillfull archer punished by an unskillfull justice . concil . acquirens . in decret . . quae . . can . episcopi . august . de speritu & . anima cap. fran. ponzivib . tract . de lam . numero . de grillandus ●e sort . numero . . in histor . vel vita . sancti germani . nonus mal . mal. in quae . de strigib , cap. , . . &c. bar. spinaeus mal. malef . cap. . in quae . de strigib mal , malef . pa. . cap. . guli . ph●risi . august . de spiritu & anima . lib. . cap. . de ●auch●rist . it is not likely they would so do : ergo a ly . august . de civit . dei. isidor . lib. . cap. . etymol . . quae . ca. non mirum . ponzivibus de lamiis , volum . . laerror ; & l. cum post . c. de juris & facti ignor . ac in l. de etat . s. i●em de interrog . action . per glos . bal. & alios in l. . c. de confes . glos . nec si de confes . in . s●● ad leg . aquil. l. neracius . s. fin . v● per bald. & august . in l. i. c. de confes . &c. extra . de praesum . literas . per bald. in deleg . &c. extra detest . cum literis . mal. malef . pa. . quaest . . cap. . mal. malef . quest . . pa. ● . c. de malef . l. nullus . l. nemo . & l. culpa . and affirme by mal , malef . mal. malef. quaest . . apostasie , confuted . seducing of the people , confuted . carnall copulation with incubus , confuted . how the devill playeth succubus and incubus . a perotation to the readers mal. malef . part . . cap. . que● . . if his bodily eyes were out he would see but ilfavoredly . nider in fornicario . t. brabant . in lib. de apib . in sen. dist . art . . gen. . mal. malef . par. . quae . . august . de doctrina . christ. mal. malef . quae . . part . . mal. malef. par . . quae . . danaeus in dialog . de sortiariis . ia. sprenger in mal. malef . this was done at ravenspurge . mal. malef . mal. malef . cap. . quae . pa. . ia. sprenger . in mal. malef . part . . quae . mal. malef . cap. . par . . quaest . . note . in vita hieronym . saints as holy and chaste as horses &c mares . maides having yellow hair . mal. malef . par . quae . . cap. . of bawdy priest in gelderland . in col . patrum , gregor . lib. . dial . in vitis patrum . heraclides in paradise . nider in fornicarii . aliter . aliter . aliter . aliter . aliter . s. thomas moores , medicinable receipt &c. aliter . aliter . iaso pratensis de ●erebrimorbo , ca. . the priest is opinionative in the error of his fantasie . the priest recovered . merlin begotten of incubus . quia humor spermaticus ex succo alimentari provenit . ad facultatem generandi tam interna quam externa organa requiruntur . what incubus is , & who be most troubled therewith . m. malefie . par . . quae . . cap. . col . . leon. fuchsius de curandi ratione . turtull , in libro de habitu muliebri . sulp. sever. in epitome hist. sacr . geffs . chau. in the begining of the wife of bath● tale . i. bod. lib. . de daemon . cap. . i. bodin abuseth scripture● to prove a ly . pudendis tunc primum erumpentibus . io wier . lib. . de mag . ca. . i. bodinus , mendaci●rum helue . a warme season to swim in i marvell that they forsake not the devil , who punisheth them so sore ▪ ywis they get not so much at his hands . leviti . . deut. ● . s●asas a witch could not ●e apprehended , and why ? i. bodin . mal. mal●f . john ▪ bodin . mal. mal●f . barth . spin. &c. mal. mal●f . part . . an error about lycanthropia . august . lib. . de civit . dei. cap. . idem , lib. de . spiritu & anima , cap. . ironia . i. bod. lib . de mag daemon . cap. . gen. , . & . & . i. bod. lib. de daemon . . cap. . m. mal. pa. . quae . . i. bod. lib. de . daemon . . ca. . m. mal . part . . quae . cap. . what the devil should the witch mean to make choise of the english man ? a strange metamorphôsis , of body , but not of mind . note th devotion of the asse . august . lib. . de civi . dei. cap. . & . a● the alps in arcadia . card. de . var. rerum . lib. . cap. . august . li. . de ciuit . dei. englished by abraham fleming . canon . . quae . . episcopi ex con . acquir . &c. his shape was in the woods : where else should it be ? mal. malef . par . . quae . . in my discourse of spirits and devils , being the . book of this volume dan. in dialog . cap. . august . lib. de civit . dei. cap. . . hermer trismeg . in suo periandro . jam. . . phili. . . . cor. . . cor. . . psal. . cor. . . verse , . &c. v●rse , . verse , . psalm . . ●● verses , , , . their ground-work is as sure as to hold a quicke eele by the tale . dan. . cor. agrip. de vanit scient . cap. . paul. aeginet . li. . c. . aetins . lib. . cap. . i. wier . de praest . dem . lib. . cap. . math. . . luk. . . answered to the former objection . mat. . . job . . . job . . . i. calvine in harmon evang . in math. . & luk. . ezec. . . and . mal. malef . i. bod. lib. de dem . . cap. . in mal. mal . job . verse , . verse . . verse , . verse , . verse , . ibid. ca. . verse , . i. calvin . in iob cap. . . i. calvin . in iob. cap. . sermon . . muscul. in loc . comm . idem , ibidem . i. calvine in his sermon upon iob. i. calvine in iob. cap. . sermon . mal. malef . pa. . quaest . . idem part . . quaest . . note what is said touching the booke of job . in legends aurea . praestigiatores pharaonis . mecasapha . kasam . onen . ob. idoni . habar . note . . sa. . . . re. . . gal. . . math. . . daniel . dan. . . acts. . gen. . . exod. . . &c. acts . exod. . &c acts . acts . canticles of solomon chap. . versep . deut. . . ierem. . acts . ioseph . in iudeorum antiquit●● . gal. . . job . . . acts . . acts , . reg. . . math. . . . . acts . & . . rom. . . mark. . luk. . . & . & . joh. . & . & . & . apoc. . & . luk . . eccl. . . eccl. . levi. . . deut. . . . esay , . . ps. . . . deut. . . sap. . . luk . . joh . . psml. . . deut. . . luke . . . . luke . . john . . ose. . act. . . . tim. . . quae . . non obser . fact . . act . . august . de spirit . & anima . cap. . plin. lib. . cap. . ovid metamo . lib. . a englished by abraham fleming . aeneid . . lib. . veneficae in italy . veneficae genua and millen . of a butcher a right veneficall which . levit. . . ovid. lib. . ●e arte amandi . englished by abraham fleming . philtra , slibbersawes to procure love . ovib. lib. de remedio amoris . . ab. fleming . hierenym in ruff. plin. lib. . ca. . ioseph lib. . de iudeorum antiquit . aristet . lib. . de natura animal cap. . io. wier . denef . cap. . toies to mocke apes . dioscorid . de materia medicin . l. vairus de fafcin . lib. . caq. . prope . finem . i. bodin . the holy maid of kent a ventriloqua . an do. . october . . confer this story with the woman of endor , sam. . and see whether the same might not be accomplished by this devise mat. . . the ventriloqua of westwel discovered . the pythonist of vvestvvel ●●victed by her ovvn co●●ession . i. bodin . lib. de daemon . . cap. . the amphibologies of oracles . the subtilty of our oracles . joh. . . john. . . erast. fol. . luk. . . mark. . . mat. . matth. . matt. . . euseb. lib . cap. . note the cosenage of oracles . zach. . w. lambert in titulo boxley . esai . . . sam. . sap. . ps. & . . chrysost. homilia . . in math. luke . august lib. quae vet . et novi testam . quaest . . item , part . . cap. . item . quae . . nec mirum ad simplician . lib. . . ad dulci●i●●m . quae . . item . lib. . de doct . ●hri . deut. . exodus . . i. bod. lib. de daem . . cap. . . samu. . . cor. . ● . martyr in colloquio cum triphoon iudeo . lact. lib. . cap. . jud. vers . . pompanacius lib. de incant . cap. . i. bod. lib. de daem . . cap. p. martyr in comment . in sam. . ver . . isai . . sam. . sam. . . s. cicilies familiar . d. burcot . feats . sam. . sam. . . ibidem . ibidem . sam. . . sam. . . isa. . , . the manner of the witch of endors cosening of saul . sam. . . sam. . . sam. . sam. . . sam. . . ibidem . sam. . . . sam. . . sam . . . sa. . . sam. . . . reg. . canon . . quaest . cap. . nec mirum . right ventriloquie . i. bod. and l. vairus differ herein . a bold , discreet , and faithful challenge . at canterbury by rich. lee esquire , & others , anno . . at rie by master gaymor & other , anno . . i. wier . lib. . cap. . theodor. bizantius . lavat de spect . & lemurib . cardan . de var. rerum . pencer . &c. lavat . despect . car. de var. rerum . l. wier . de praest . daemo . &c. athanas. de humanitate verbi . the true end of miracles . iohn . . act . . iohn . an ironical collation . mal. malef . par . . quae . . cap. . acts. . tim. . . col. . . athanas. symbol . apollo pytho uncased . psal. . . psal. . . psal . . isay. . john . . ibid. . . in annotat . in iohan. . isa. . august . de verbis dom. secundum mat. sermone . . iames . . i. calvin . institute lib. . ca. . sect . idem . ibid. sect . . isay. . . acts . . idem . ibid. nempe i. cal. prov. . . h. card. de miracul . isai. . sam. . rom. . cor. . pet. iohn . . p. martyr : loc . com . . sect . p. martyr in loc . com . heb. . . & . pet. . . zach. . ● i. chrysost. in evang . iohan . hom . . pet. blest . epist. . canon . de malef . & mathemat . thucidid . lib. cicer. de divin . lib. . zach. . . mich. . . gen. . euseb. lib. . cap. . idem . ibid. porphyr . in lib. contra christ . relig . cic. de divin . lib. . i. chrysost. de laud. paul. hom . . porphyr . writeth verses i● apollos name , of the death of apollo cited by l. bod. fol. . thamus having little to do , thought to play with his company , whom he might easily overtake with such a jest . a detection of thamus his knavery . legend . aur . in vita sancti andreae . fol. . a gentle & a godly devil . athanas de human . verbi . fol. & . strabo geog. lib. . i. wier . lib. . de praest . daem . cap. . h. haw . in his defensative against prophesies . in whose daies oracles ceased in england . zach. . isay. . i. wier . lib. de praest daemon . all divinations are not condemnable . colebrasus erroneus & impious opinion . psalm . . ierem. . gen. . ezech . gen. . ecclus. . ps. . and ecclus. . baruch . . luk. . . matt. . , . lactant contra astrologos . pe●cer . de astrol . pag. the ridiculous art of nativity-casting . iulius maternus his most impious opinion . bodinus . danaeus . erastus . hemingius . mal. malef . thom. aquinas &c. apollos passions . what prophesies allowable . i.b. lib. de dae . lib. . cap. . divers degrees of prophesie . reg. . i bodin . ioseph . de antiquit . iosue filius levi . lib. pirkeaboth . prophesies conditionall . the subject of the prophesies of the old testament . reg. . . eccles. . . sam. . gen. . . gen. . dan. . a summe of christs miracles . mat. . luk. . . ecclus. . ierem. . eccle. . ierem. . . . . read the words . peucer in divinat . ex somnijs . ioel . matth. . . matth. . . gen. . & . & . dan. . eccles. . englished by abraham fleming . a dissonancie in opinions about dreams . the pleasant art of the interpretation of dreames . n. hemin . in admonitionib . de superstitionib magicis vitandis . the end & use of prophesie , interpretation of dreames , operation of miracles , &c. seek for such stuffe in my book of har●umim . dan. . gen. . . gen. . & . isa. . dan. . aristot. de somnio . such would be imbarked in the ship of fools . an english proverb . note this superstitious dotage . i. bap. neap. in natural mag . lib. . cap. . fol. . & . confections or receipts for the miraculous transportation of witches . vetulae , quas a strigis similitudine , striges vocant , quaque noctu puerulorum sanguinem in cunis cubantium exsorbent . barthol . spinaeus , q. de strigib . c. . bar. spin. qu. de strigib . c. new matter & worthy to be marvelled at . legend . aur . in vita s. germani . ki. . . . kings . esay . ezechiel . jeremy . i. bodin . lib. de daem . . cap. . zachary . . eccles. . . jeremy . daniel . the slovenly art of augury . reg. . . chr. . jerem. . deut. . . lev. . . id. cap. . . an invincible argument against purgatory . against the papists abominable and blasphemous sacrifice of the masse . psal. . . the gymnosophists of in●ia their apish imatation of esay . the law of the twelve tables . magna charta h. . . . ed. . . r. . . a manifest discovery of augurors cousenage . note the superstitious ceremonies of augurors . observations in the art augurificall . plato in phaedro , in timeo , in lib. de republ . wherein the papists are more blame-worthy then the heathen . soritlege or lotfhare . levit. . num. . & . josu . . . chron. . & . prover . . jonas . acts . of pythagoras lot . the art cabalistical divided . c. agrippa lib de vanir . sicent . the blasphemy of the cabalists . in concil . trident . gen. . . gen. . . gen. . . levit. ▪ . &c. a gird at the pope for his sawcinesse in gods matters . plin. lib. natural . hist. . cap. . arist. in auguriis . plutarch doteth by his leave for all his learning . aug. niphus de a●guriis , lib. . who were not admitable into the colledge of augurors among the romans . o vain folly &c follish vanity ? martin de arles in tract . de superst . contra . malesicia . appian de bello civili . augurifical toies . englished by abraham fleming . by abraham fleming . by abraham fleming . by ab● fleming . seek more hereof in the word habar . averroes . . metaphysic . the fond art of augury convinced . acts . . arist. de som. august . lib de doct . chri . . cap. . psal. . . plin. lib. natural . hist. . cap. . tho. aquin. lib. de sorrib . c. epidius . homer . iliad . . the vanity of casual augury . isai. . . the vain and trifling tricks of fgure-casters . iohan. montiregius in epist. ad blanchim : & gulielmus de sancio clodoald . rabbi levi. c. agrip. in lib. de vanit . scient . archelaus . cassand . eudoxus , &c. astrologers prognostications are like the answers of oracles . s thomas moors frump at judiciall astrologers . astrologicall blasphemies . iohn . . ● . the folly of our genethliaks or nativity-casters . senec. lib. de quae . natura . . hilarius pirkmair in arte apodemica . ioannes garropius in venet . & hyperb. zac. . . v. . psalm . psalm . , . virgil. in damone . by ab. flem. proverbs . chron. psalme . psalme . psalm . jeremy . isaiah . isaiah . exod. . . proverbs . acts . ionas . words of sanctification , & wherein they consist . an ample description of women commonly called witches . a common and universal error . i. bodinus . danaeus . hyperius . hemingius . bar spineus . mal malef. a notable purgation of c.f.c. convented for a witch . mal. melef . par . . qua . cap. . punishment of impossibilities . a wise law of pope innocent and and july , were it not that they wanted wit when they made it . virg. eclog. . virg. eclog. . ovid. fast . . virg. aene. . tho. phaiers translation of the former words of virg. ovid. metamo . . ovid. de midea . ovid. de medea , epistola . . . amo. eclo . . horac . epod . . tibul. de fascinatrice , lib. . eleg . lucan . lib. de bello . civili . . idem . ibid. idem . ibid. idem . ibid. c. manilius astronom . ●●ae lib. . ovid. metamorph . lib. . fa b. . ovid. metamorph. ▪ fab . , . the authors transition to his purpose scope . englished by abraham fleming . look in the beehive of the romish church . lib. . cap. . fol. . the manner of making a wastecot of proofe . the effects are too good to be true in such a patched peece of popery . this were a good preservative for a travelling papist . if the party faile in the number , he may go whistle for a pardon . by ab. fle. sancta 〈◊〉 aquipar atur salutifero christo o blasphemiam inenarrabilem ! englished by abraham fleming ▪ lok in the boehive of the romish church lib . cap. fol. . . in ecclesiae dedicatione . in rationali divinorum officiorum . pom serm . l. vairus . lib. de fascin . ca. . idem , ibid. idem , ibid. arg. fer. lib. de medenai methodo . . cap. . de homerica medicatione . this would be examined , to see if galen be not standered . englished by abraham fleming . four sorts of homerical medicines , & which is the principal . the force of fixed fansie-opinion , or strong conceipt . englished by abraham fleming . i. bodinus lib. de damon . cap. . * that is , you shal not break or diminish a bone of him . * though neither the herb nor the witch never came there ▪ note the force of constant opinion , or fixed fancy . * spell the word backward , and you shall soon see this stevenly charme or appension . thievish charmes . this is called and counted the paracelsian charme . psal. . luke . psal. . memorandum that hearing of masse be in no case omitted , quoth nota. iohannes anglicus ex constantino ▪ gu●ltero , bernardo , giberto , &c. barnard . de bustis in rosar . serm . . the smithes will can them small thankes for this praier . o notable blasphemy ! psalme . virg. eclog. . ovid metamorp . . jeremy . . englished by abraham fleming . englished by ab. fleming . card. lib. . de var●er . cap. . an objection answered . dan. in . dailog . cap. . vir. geo . . englished by abraham fleming . feates his dog , and mahomets pigeon . a story declaring the great docility of an asse . i. bod. lib de daem . . cap. . mal. malef. part . . qu. . cap . iohan. bodinus . exorcismes or conjurations against serpents . l. vair . lib de fascinat . cap. . usurpers of kindred with blessed paul and s. katharine . i. bondin . lib. de daem . . cap. . l. vairus lib. fascin . . cap. . oratio tusca vestalis . of the word ( bud ) and the greek letters . Π & a the practiser of these chams must have skill in the planetary motions , or else he may go sho the goose . a proved story concerning the premisses . this charme seemeth to allude to christ crucified between the two theeves . englished by ab. fleming . psalme . luke . john . psalme . scripture properly applied . o most wonderful vertue hidden in the letters of s. helens holy name ! card. lib. . de var. rer . cap. . * for if the crosse be forgotten all is not worth a pudding . these be meere toies to mocke apes , and have in them no commendable devise . this is not to do good to our enemies , nor to pray for them that hurt and hate us ; as christ exhorteth . * thus they make the holy trinity to bear a part in their exorcism or else it is no bargaine . matthew . * that is , in the midst of life we are in death , &c. a curse for theft . preservatives from witchcraft according to m. mal. l. vairus and others . ovid. de med. englished by abraham fleming . by. ab flem. virg. in bucolicts . englished by abraham fleming . olaus goth. lib. de gentib . sep●entriona . lib. . cap. . * a witches conjuration to make haile cease and be dissolved . l. vair . lib. de facin . . cap. . mal. malef. par . . quae . . cap. . note that you read never of any spirit that walked by day , quoth nota aug. de civit . dei lib . cap. . the hebrew knight was canonized a saint , to wit , s. longinus a crossed appension with other appensions . for body and soul. s. barnard overmatcheth the devil for all his subtilty . pretious restorities . this is too mystical to be englished ; quoth nota. fernelius . notable follies of the spaniards and italians . he must answer by none other , for the perhaps hath the curing thereof by patent . see i. wier cap. . conf . the chirurgian here most impudently setteth his knavery abroch . a pretended conjuration . ad vada ●ot vadi● urna , quod ipsa cadit . three morsels , the first charmed with christs birth , the second with his passion , the third with his resurrection . a cosening physician , and a foolish patient . iohn . bodin . kacozelia . mal. malef . pa quae . . barth . spin. in novo mal malef. scotus in . distinct . . de imperio . dist. . gofrid in summa sua . mal. malef. par . . quae . . cap. . * whereof look more in a little book set forth in print . l. vair . lib. de fascin . . c. . much like the eyebiting witches , of whom we have elsewhere spoken . who are most likely to bewitch , and to be bewitched . l vair . lib. de fascin . cap. . * according to ovids saying of proteus and medea , which he indeed alleadgeth therefore , nunc aqua , nunc ales , modo bos , modo cervus abibat . m. mal . par . . quae . . cap. . nider in prae● ceptorio , praece . . c. . nider in fornicario . mal. malef . pa. cap. . a good devise to starve up poor women . mal. malef . par . . quae . . cap. . a ridiculous charme . in any case observe the festival time , or else you marre all . l vair . lib. de fascin . . cap . sapi. . gal. . psal . direct and lawfull means of curing cattel , &c. a charme of charmes taken out of the sixt chapter of s. paul to the ephesians . mal. malef . part . . qu. . cap. . tim. , . origen . lib. . in iob. i. chrysost. in matth. * mark that here was no latine service . idem . ibid. august . . quae . ultim . galen . in lib. de comi●iali morbo . hippocrat . lib. de morbo sacro . hieronymus in gen. . . & . in exod. . . in dan. . . the authours intention touching the matter hereafter to be discoursed upon . * sap. , , , , , . sae iidionii . eccle. . & . a magician described and the art distinguished . read pliny in natural . hist. cardan de rerum variet . albertus de occulta rerum proprietate . barthol . neap. in natural . magia , and many others . naturall magick hath a double end , which proveth the excellency of the same . pompanatius . lib. de incant . cap. . i. wierus de lamiis iasp. peucer . h. cardan . &c. of late experience neer coventry , &c. aristot. in lib. de hist. animalium . plin de laxicii colore . ludovicus coelius rhodo. lib. antiq . lect . . cap. . barthol . anglicus . lib. . avicenna cano . . tract . . cap. . serapio agg . cap. . dioscor . lib. . cap. ● . plin. lib. . cap. . albert. lib. . cap. . solin . cap. . * rabbi moses aphorism . partic . . isidor . lib. . cap. . savanorola . marbedeus gallus in sua dactylotheca . pag. . englished by abraham fleming . vis gemmarum & lapillorum preciosorum negatur , quia occulta est , rarissimeque sub s●n . sum cadit . many mo authors may be named of no lesse antiquity and learning . plin. lib. . cap . albert. miner . li. . cap. . solin . cap. . diurius in scrin . cap de complexionibus & complexatis . geor. pictorius . villang . doct . medici i● scholiis super marbod dactil . h. card. lib. de subtil . . h. card. lib. de var. rer . . cap. . marbodeus in sua dactylotheca , pag. . . englished by abraham fleming . memorandum the authors meaning is , that this stone be set in silver , and worne on the finger for a ring : as you shall see afterwards . vincent . lib. . cap. . dioscor . lib. . cap. . aristot in lapidario . agreement and disagreement in sufferance . englished by abraham fleming . read a little tract of erasmus intituled de amicitia , where enough is said touching this point . xanthus in hist. prima . iub . lib. . cap. . this common experience can justifie . i. wierus . plutarch . in vita pyrrhi . albert. lib. de mor. animal . cap. . p●mpan . lib. de incant . cap. . plutar. in vita catonis . i. bap. neap. in lib. de natur . magia . . the venome or poyson of an harlot . matth. . mark . luke . john . wonderfull naturall effects in bones of fishes , beasts , &c. strange properties in a piece of earth . strange properties in a stone : the like qualities in other stones . * being in the . book of this discovery : where discourse is made of oracles , &c. look hereaf-in this book for divers conceits of juggling set forth at large , example of a ridiculous wonder . this i have proved upon crows and pies . this might be done by a confederate , who standing at some window in a church steeple , or other fit place , & holding the pigeon by the leg in a string , after a sign given by his fellow , pulleth down the pigeon , and so the wonder is wrought . a jest among watermen touching stone church in kent as light at midnight as at mid-day . a slender shift to save the credit of their cunning . the inconvenience of holding opinion , that whatsoever passeth our capacity , is divine , supernaturall , &c. i. bap. neapol in natural . mag . m. malef . p. . q. . iohn . . colos. . . naturall conclusions . to produce any fowl out of an egge , without the ●●turall help of the hen . * the mother of marvels . two kind of toa●● , naturall and temporall . maggots ingendred of the inwards of a beast are g●●l for angling . giles all. y. see the peer mans library . wonderfull experiments . to set an horses or an asses head on a mans● neck and shoulders . strange things to be done by perspective glasses . concerning these glasses remember that the eiesight is deceived ; for non est in speculo res quae speculatur in illo . rash opinion can never judge soundly . an apith imitation in iannes and iambres of working wonders . io. calvine , lib. institut . . cap. . cle. recog . . erast. in disputat . de . lamiis . actions unpossible to divels ▪ ergo to witches , conjurers , &c. iamb . d● mys●●riis . pharaohs magicians were not masters of their own actions . exod. . god useth the wicked as instruments to execute his counsels and judgements . the contrary effects that the miracles of moses and the miracles of egyptian magicians wrought in the heart of pharaoh . that the art of juggling is more , or at least no lesse strange in working miracles than conjuring , witchcraft , &c. in what respects juggling is tolerable and also commendable . the three principall points wherein legierdemain or nimblenesse of hand doth consist . great varietie of play with the bals , &c. these feats are nimbly , cleanly and swiftly to be conveyed ; so as the eies of the beholders may not discern or perceive the drift . memorandum that the juggler must set a good grace on the matter : for that is very requisite . this ●eat tendeth chiefly to the moving of laughter and mirth . the money must not be of too small nor of too large a circumference for hindering of the conveyance . this is pretty if it be cunningly handled ; for both the ear and the eie is deceived by this device . variety of tricks may be shewed in juggling with money . you must take heed that you be close and slie : or else you discredit the art . use and exercise maketh men ready and practive . this feat is the stranger if it be done by night ; a candle placed between the lookers on and the juggler : for by that means their eie-sight is hindred from discerning the conceit . a discovery of this juggling knack . the juggler must have none of his trinkets , wanting : besides that , it behoeveth him to be mindfull , lest he mistake his tricks . * as , ailif , casyl , zaze , hit mel meltat : saturnus , jupiter , mars , sol , venus , mercury , luna , or such like . in these knacks of confederacy feats had the name , whilest he lived . a knack more merry than marvellous . another to the same purpose road in pag. . * such as you shall find in pag. , and . in the marginalnotes notes , or some strange terms of your owne devising . of dice play & the like unthrifty games , mark these two old verses : ludens taxillis bene respice quid sit in illis , mors tua , sors tua , res tua , spes tua pendet in illis : and remember them . note . you must be well advised in the shuffling of the bunch , lest you overshoot your self . * for that will draw the action into the greater admiration . the eie bewraieth the thought . tricks with cards , &c. which must be done with confederacy . * a merry conceit the like whereof you shall find in pag. . & . fast and loose with a handkerchief . fast or loose with whipcords and beads . this conveyance must be closely done ; ergo it must be no bunglers work . what is it ? what i st ? signes of confederacy . eleazers feat of confederacy . * as , drech myroch , and senaroth betu baroch assmaaroth , rounsee , farounsee , hey passe passe , &c. or such like strange words . pope and tailor confederates . note the manner of this conveyance . you must take heed that when the corn cometh out it cover and hide the leather , &c. these are such sleights that even a bungler may doe them ; and yet pretty , &c. mark the manner of this conceit and devise . that is , neatly and daintily . a thred cut in many peeces and burned to ashes made whole again . the means discovered . a common juggling knack of hat cousenage played among the simple , &c. juggling a kind of witchcraft . the invention of claruis . this knack is sooner learned by demonstrative means , than taught by words of instruction . this will seem rare to the beholders . where such books may be gotten . where such books may be gotten . where such books may be gotten . see more hereof in the ii. book of this discovery , in the title nahas , cap. . * the natural cause why a hen thrust thorough the head with a bodkin doth live notwithstanding . it must be cleanly conveyed in any case . the manner and means of this action . a forme or pattern of this bodkin and knife you shall see described if you turne over a few l●aves forward . this is easily done , howbeit being cleanly handled it will deceive the sight of the beholders . this was done by one kings-field of london , at a bartholomewtide , an. . in the sight of divers that came to view this spectacle . necessary observations to astonish the beholders . necessary observations to astonish the beholders . necessary observations to astonish the beholders . of a juggler that failing in the feats of his art lost his life . of a juggler that failing in the feats of his art lost his life . but herein see you be circumspect . a form or pattern of this bridle you shal see described if you turne over a few leaves . among what actions jaggling is to be counted . a matchlesse fellow for legierdemain . touching the patternes of diverse juggling instruments . alchymistry a craft , not an art . g. chaucer in the chanons mans prolog . the termes of the art alchymisticall devised of purpose to bring credit to cousenage . acts . g ▪ chaucer in the chanons mans tale . idem . ibid. the points or parts of the art alchymisticall which may be called the mystic or smoky science . the alchymists bait to catch a foole . note the cousening conveyance of this alchymisticall practitioner . a notable fool . a cousening devise by running away to save the credit of the art . g. chaucer in the tale of the chanons yeoman . a king cousened by alchymistry . a wise foole . eras. in colloq . de arte alchymistica . a flattering and clawing preamble . longation and curtation in alchymistry . note how the cousener circumventeth balbine . fair words make fooles faine , and large offers blind the wise . balbine was bewitched with desire of gold , &c. notable ●ousenage . the alchymister bringeth balbine into a fooles paradise . here the alchymister uttereth notorious point of cousening knavery . mark how this alchymister goeth from one degree of cousenage to another . the mildest and softest nature is commonly soonest abused . en immensae cavi sperant mendacia solles . balbine is ashamed that he should be overshot and overseen in a case of flat cousenage . the substances of things are not transmutable . franc. petrarch . lib. de remed . utr . fort . . cap. . goschalcus boll . ordinis s. august . in suo praeceptorio , fol. . col , b , c , d. & . no certain ground in the art alchymisticall . idem ibid. a varitia idolorum cultus . of vain hope . * i. col. in comment . upon deut. serm . . pa. . col . . number . . a maxime . erasmus in colloq . cui titulus convivium fabulosum . a hungry belly will not be bridled . a princely largesse . sic ars deluditur arte . the morall of the premisses . homer . englished by abraham fleming . aul. persius , satyr . . englished by abraham fleming . idem ibid. by ab. fleming . the large signification of the word iidoni . vide philast . brix . episc . haerefeon catal . de phitonissa . l. wierus in pseudomonarchia daemonum . solomons notes of conjuration . baell . agares . marbas . amon. barbatos . buer . gusoin . botis . bathin . purson . eligor . leraie . valesar . morax . ipos . naberius . glasya labolas . zepar . bileth . vide amaimon . sitri a baudy devill . paimon . ezech. . cations for the exorcist or conjuror . the f●ll of beliall . salomon gathered all the divels together in a brasen vessel . the babylonians disappointed of their hope . bune . forneus . ronove . berith a golden devill . astaroth . foras . fursur . marchosias . malphas . vepar . sabnacke . sidonay . gaap . who was the first necromancer . shax . procell . furcas . murmur . caim . raum . halphas . focalor . vine . bisrons . gamigin . zagan . orias . valac . gemory . decarabia . amduscias . andras . andrealphus . ose. aym. orobus . vapula . cimeries . amy. flauros . balam . allocer . saleos ▪ vuall . haagenti . phoenix . s●olas . this was the worke of one t.r. written in faire letters of red & black upon parchment , and made by him , ann. . to the maintenance of his living , the edifying of the poore , and the glory of gods holy name : as he himselfe saith . note what names are attributed unto christ by the conjuror in this his exorcising exercise . what wonderfull force conjurers do beleeve consisteth in these forged names of christ. this is contrary the scripture , which saith that every good gift commeth from the father of light , &c. a breviary of the inventary of spirits . the authors further purpose in the detection of conjuring . the five planetary aspects . conjunct . sextil . trine . quartil . opposit . conjuring for a dead spirit . * for the cousenor ( the conjuror i should say ) can do nothing to any purpose without his consederate . note that numerus ternarius , which is counted mysticall , be observed . ex inferno nulla redemptio , saith the scripture : ergo you lye quoth nota. note what these great words may doe . * dae mones credendo contremisciunt . a heavy sentence denounced of the conjuror against the spirit in case of disobedience , contempt , or negligence . how can that be , when a spirit hath neither flesh , bloud , not bones ? * the conjuror imputeth the appearing of a spirits by constraint unto words quoth nota. and why might not he do it himselfe , as well as madam sibylia ? the fairie sibylia conjured to appeare , &c. the manner of binding the fairie sibylia at her appearing . if all this will not fetch her ● up , the divell is a knave . this would be much practised if it were not a cousening knack . the three sisters of the fairies , milia , achilia , and sibylia . the ring of invisibility . * such a ring it was that advanced giges to the kingdom of ly●ia , plato lib. . de justo . * o queen or governesse of the tongue . observations of cleanlinesse , abstinence , and devotion . an observation touching the use of the five swords . a weighty charge of conjuration upon the five kings of the nor●h . a penalty for not appearing , &c. the five spirits of the north : as you shall see in the type expressed in pag. . next following . * memorandum with what vices the cousenor ( the conjuror i should say ) must not be polluted ; therefore he must be no knave , &c. the conjurors brest-plate . salomons circle . memorandum that you must read the . and psalms all over ; ●r else rehearse them by heart ; for these are counted necessary , &c. gaspar , balthasar , and melchior , who followed the star , wherein was the image of a little babe bearing a cross ; i● longa legenda coloniae lie not . * which must be environed with a goodly company of grosses . * on sundays , festivall dayes , and holy days , none excepted . he dares do no other being so conjured i trow . absque exorcis●no sal not sit sanctus . it is not convenient to english these following exorcismes , the name & power of god is so often therein abused to a vaine and ridiculous purpose . oratio ad deum ●● sali exor●●sato vires addat . oratio , in quae dicenda , exorcisia sese sacr● laticis aspergine debet pe●rora●e . mark how consonant this is with popery , &c. for hidden treasure . promises and oaths interchangeably made betweene the conjuror and the spirit . note the penalty of breaking promise with the spirit . * three times , in reverence ( peradventure ) of the trinitie , p. f. ss . note the sum of this obligation or bond . * scripture as well applied of the conjuror , as that of satan in tempting christ matth. . . note what sore penalties the spirit is injoyned to suffer for disobedience . * there is no mention made in the gospels that christ was worth a golden girdle . bugs words . * is it possible to be greater than s. adelberts curse ? these planetary houres must in any case be observed . * a popish supplement . * belike he had the gift to appeare in sundry shapes , as it is said of p●o●eus in ovid. lib. natamor . . fab . . and of vertumnus ; lib. metamor . . fab . . note that the spirit is tied to obedience under paine of condemnation and hell fire . this is condemned for rank folly by the doctors : is by chysost . sap . matth. gregor . in homil . sap . epi , hon . domini ; and others . this is condemned for rank folly by the doctors : is by chysost . sap . matth. gregor . in homil . sap . epi , hon . domini ; and others . this is condemned for rank folly by the doctors : is by chysost . sap . matth. gregor . in homil . sap . epi , hon . domini ; and others . this is condemned for rank folly by the doctors : is by chysost . sap . matth. gregor . in homil . sap . epi , hon . domini ; and others . all the former practices briefly confuted . see the title of the book , with the authors intent , in a marginall note , page . luk. . &c. an ironicall confutation . engli●hed by abraham fleming . pet. . ephes. . psal. & . sap. . eccles. . to deny the subsistence or naturall being of a thing materiall and visible is impudency . ezek. & . isa. . & . & . * i●h● iareg●i servant to gasper anasho both spianards . anno dom . . march . after dinner upon a a sunday this mischeif was done . read the whole discourse hereof printed at london for tho. chard , and will. brome booksellers . iac. de chusa in lib. de appari●●onib . quorundam spirituum . observations for the exorcising priest . memorandum that he must be the veriest knave or fool in all the company . the spirits are not so cunning by day as by night . * for so they might be bewrayed . for so the cousenage may be best handlrd . a cousening conjuration . * of this order read noble stuffe in a book printed at frankeford under the title of alcoran . franciscanorum . note how the franciscans cannot conjure without a confederate . o notorious impudency ! with such shamelesse faces to abuse so worshipfull a company . * the confederate spirit was taught that lesson before . for so might the confederate be found . an obstinate and wilfull persisting in the denying or not confessing of a fault committed . a parecbasis or transition of of the author to matter further purposed . in . dict . . sent . et glos . super . i-l ●o ad coll . . mendaces debent esse memores , multo magis astuti exorcis●ae . tho. aquin. super . marc. ultim . mark ▪ . . a trimme consequent . mal. malef. par . . que . . rites , ceremonies , and reliques of exorcism in rebaptizing of the possessed or bewitched . memorandum that this is for one bewitched . note the proviso . tho. aquin. supr . dist . . proper proofs of the seven reasons . why there were no conjurors in the primitive church with other subtill points . a conjuror then belike must not be timerous or fearefull . where a witch cureth by incantation , and the conjuror by conjuration . * tu. de ecclesiae dedicatione . in missali . fol. . the manner of conjuring salt . a prayer to be applyed to the former exorcisme . a conjuration ●f frankincense set forth in forme . papists and conjurors cousening compeers . sam. . . reg. . . jere. . . psal. . . psal. . . sap. . . ecclesi . . gen. . act. . mark. . . a isa . . b verse . . cap. . ver . verse . isai. . . cap . verse , , &c. luke . , matt. . . acts , . . mony is the marke whereat all witches and conjurors do aime . s. martins conjuration : in die sancti martini , lect . . * to wit , vincent dominica in albis , in octa . pasch.sermone . durand . de exorcist . a foul offence to backbite the absent , and to belye the dead . acts . iust. lib. . plin. lib. . cap. . strab. lib. . dan. in dialog . desortiariis . tiridates the great magician biddeth the emperor nero to a banket , &c. nero made laws against conjurors and conjurations . c. agrip. lib. de vanitat . scient . probatum est upon a patient before witness ; ergo no lie . lib. . dist . . decret . aureum dist . . rub. de exorcist . lect. . & . lect. in die sanctissimae marg. vir . . lect. . look in the word iidoni , pag. . * for the priests profit , i warrant you . this is common ( they say ) when a witch or conjuror dieth . kacoz●lia . mutuall error by means of sudden sight . s. vincent raiseth the dead woman to life . s. vincent maketh the dumb to speak . dist. . exempl . . ferm . . ca. . secundum bordinum corrigens . quaesit . matth. tract . . sect . . psellui de operatione daemonum . inspeculo exemplorum , dist . . ex lib. exemplorum , caesariis , exempl . . memorandum it is confessed in popery that true miracles cannot be joined with false doctrine ; ergo neither papist , witch , nor conjuror can work miracles . lect. in die sanctae luci . & against the counterfeit visions of popish priests , and other cousening devices . this doctrine was not only preached , but also proved ; note the particular instances following . h. card. lib de var. rer . . c. . pope celestinus cousened of his popedome by pope boniface . visions 〈◊〉 stinguish●● . h. card. lib de subtilitat . . idem , ibid. of winchester noise . appendents unto the supposed divine art of theurgie . marke the sum and scope of this letter . sr. iohn malbornes booke detecting the devises of conjuration , &c. the author his conclusion . andreas gartnerus maeri●montanus . eng by ab. fle. matt. . mark . . luke . . and . . the compilers or makers of the booke called a mallet to braine witches no marvell that they were so opinionative herein , for god gave them over into strong delusions . the definition or description of witchcraft . the formall cause . the finall cause . the materiall cause . a necessary sequel . probatum est , by mother bungies confession that all witches are couseners . * i. bodin in the preface before his book of daemonomania reporteth this by a conjuring priest late curat of islington : he also sheweth to what end ; read the place you that understand latine . note this devise of the waxen images found of late neer london . a strange miracle , if it were true . there the hypocrite was overmatcht for all his dissembled gravity . heming . in lib. de superst . magicis . the greatest clarkes are not the wisest men . a naturall reason of the former knack . c. agripp . in lib. de vanit . scient . & in epistola ante librum de occult philosophia . plin. lib. natural . hist. . ca. . pet. mart. in lucis communibus . note that during all christs time upon earth , which was . yeares , witches were put to silence , &c. but christs argument was ▪ undoubted ; ergo , &c. i marvell for what purpose that magistrate went to that fellows house . alber●us crantzius in lib. . mertopolis . cap. . prov. . mal. malef . par . . que . . cap. . he should rather have asked who gave him orders and licence to preach . iohn bodin . yet many that bear the shew of honest men are very credulous herein : witches are commonly very beggers . a general conclusion against them whom the subject of this book concerneth . isigonus . memphradorus . solon , &c. vairus . i. bodinus . mal. malef . with the like property were the old illyrian people indued : if we wil credit the words of sabinus grounded upon the report of aul. gell. i. bap. neapol . in lib. de naturale magia . this is held of some for truth . non est in speculo ves quae speculatur in ill● . nescio quis oculus t●neros mibi sascinat agnos , saith virgil ; and thus englished by abraham fleming . i wore not i what watching eye doth use to hant a my tender lams sucking their d●●● . and them inchant . englished by abraham fleming . notes for div a -e h. card. lib. de var. rer . . cap. . the platonists and stoicks . the epicureans and peripateticks . summum bonum cannot consist in the happinesse of the body or minde . moral temperance . moral prudence . morall justice . morall fortitude . rom. . the question about spirits doubtfull and difficult . plotinus . the greeks . laur. ananias . the manichees plutarch . psellus . mal. malef . avicen , and the cabal●ists . the thalmudists . psellus &c. the platonists . the papists . apoc. . . ibid. . . . the sadduces . ps●llus de operatione daemonum , cap. . such are spirits walking in white sheetes , &c. psellus , ibid. cap. . idem . cap. . idem ibid. cap. . oh heathenish , nay oh papisticall folly ! the opinions of all papists . a cousening knavery . h. card. lib. de . var. rer . . cap. . divels of divers nature● , and their operations . the former opinion confuted . psellus lib. de operat . daem . cap. . if this were spoken of the tentations , &c. of satan , it were tolerable . . cor. . psellus ibid. cap. . if a babe of two yeares old throw stones from pawles steeple , they will do hurt , &c. howbeit i think the spirit of tentation to be that divel ; & therefore 〈…〉 christ biddeth us watch and pray , lest we be tempted , &c. psel . in operat . daem . cap. . idem . cap. . beast like divels . but ps●llus saw nothing himself . probable and likely stuffe . fasc . card. operat . de daemon . the platonists opinion . what kind of sacrifices each spirit liketh best . of socrates his private divell or familiar spirit . dionys. in coelest . h●rearch . cap. . ephes. . dionys. in coelest . hierarch . i. calv. lib. inslit . . c. . edw. deering in lect upon the hebrews reading . mal . . isai. . the opinion of the thalmudists . laur. anan . lib. de natur . daem . creavit coelum . & terra● . laur. anan . lib. denatur daem . . lau. anan . lib. de na●ur . dem . . laur. anan . lib. de natur . dam. . instans , viz. punctum temp . n●mpe indivi duum nunc. euseb. in eccl●s . histor . . . iohannes cassianus in confessione theolog . tripart . i. cal lib. inslit . . cap. . sect . . mich. and. ●hes . . . idem . thes . , . luk . . luk . . i. cal. lib. instit . . cap. . . reg. . . jud. vers . . pet. . . mal. malef . par . . quae . . cap. . . mal. malef . par . . cap. . quaest . . mich. and. laur. anan . mal. malef . &c. author . lib. zeor hammor in gen. . the grosse dulnesse of many at the hearing of a spirit named . aug. in ser. . greg. sup . iob. leo pont . ser. , nativit . ephe. . , . tim. . . . idem . ibid. cor. . . judg. . , , , , , , , . a exod. . . b acts . . gal. . c john . matth. . d cor. . gal. . cor. . cor. . e luk. . cor. . philip. . thes. . f john . g tim. . h ephes. . isai. . . zach. . . rom. . . cor. . , , . cor. . isai. . . isai. . sam. . hest. . sap. . , . judg. . . num. . . luk. . mark. . . levit. . prov. . luk. . matth. . . luk. . . luk. . . john . . luk. . . levit. , . luk. . . john . mat. . , &c. mat. . . mat. . . mal. males . quaest . . pa. . * a maxime in philosophy , as the sun in aridis & fiecis . ioseph . de antiquitat . iud. item de bello iud. lib. . c. . num. . . reg. ; verse . verse . luke . , . mark. . . luk. . i. cal. lib. inflit . lib. cap . sect . . numb . . ibid. ver . . acts . reg. . judg. . . a judg. . . b ibid. . . c ibid. . . d numb . . . e sam. . . f sam. . . g ezek. . . h chron. . i chro. k numb . . l dan. . . joh. . . eccles. . for every naturall motion is either circular or elementary . gen. . . i. bod. lib. de daem . . ca. . exod. . . psal. . i. bod. lib. de dem . . ca. . levit. . reg. . mat. & . mark. . luk. . a reg. . b reg. . c ose. . . numb . . deut. . & . josu . . d reg. . e numb . . reg. . reg. . f judg. . mac. . g reg. . reg. . h reg. . chron. . jerem. . ioseph . lib. de antiquit . iudae or . . cap. . sam. . reg. . psal. . a ioh . job . isai . b matth. . matth. . &c. marc. . james . d matth. . john . apoc. . e apoc. . f mark. . luk. . g ephes. . h john . . . . i job . k pet. . l john . m john . n act. . o ose. . p psal. . chron. . q prov. . r cor. . s apoc. . t apoc. . u job . x gen. . y apoc. . z isai. . isai. . . psalm . iuno and minerva . cousening gods or knaves . terra , aqua , aer , ignis , sol & luna . hudgin of germany , and rush of england . wier . lib. de praest . daem . . cap. . bawdy priests in ginnie . looke in the word ( ob ) lib. . cap . a good god and goddesse for women . the names of certaine heathenish gods , & their peculiar offices . a very homely charge . beasts , bi●ds , vermine , fishes , herbs and other trumpe●y worshipped as gods . inperiall god● and their assistants . the number of gods among the gentiles . . reg. . . chr. . . cor. . iudg. . chr. . . reg. , &c. popish gods of nations . parish gods or popish idols . se the golden legend for the life of s. bridget . he saints and she saints of the old stamp with their peculiar vertues touching the cuting of diseases . * for the french pox or the common kind of pox , or both ? this would be known . new saints . divos vocant grammatici cos qui ex hominibus dii facti sunt . cic. de . natuf . deorum . the papists see a moth in the eye of others , but no beam in their owne . the idolatrous councell of trent . exempl . . but our lady spied him well enough ; as you shal read . the priests arse made buttons . our b. ladies favour . greg. . dialog . cap. . alexand . lib. . cap. . & . lib. . cap. . &c. greg. lib. . dialog . ca. . idem cap. . and in other places elsewhere innumerable . micha . and. thes . . alex. ab alexand . lib. . genealog dierum . chap. . plutarch . oratione ad apoll onium . item . rasiliens . in epist. platina de vitis pontisicum . nauclerus . . generat . . ambr. ser. . de passione agn. euseb. lib. eccles . hist. . niceph. lib. . cap. . hieronym . in vita pau. theodor . lib. hist. . ca. . a●han . in vita antho. * melawoth . in calendar . manlii . . april . marbach . lib. de miracul . adversus ins. iohannes rivius de veter . superstit . athan. lib. . quae . . august . de cura pro mortu . ca. . luk. . matth. . luk . iohan. laur. lib. de natur demon . mich. andr. thes . &c. idem thes . . & . idem thes . . th. aq. pa. quae . . ar . . gregor in dial . . mich. and. thes . . . idem thes . . leo. serm . de jejuniis . mens . gelas. in epistola ad episc . mich. and● . thes . . greg. dial . . cap. . . . mich. and. thes . . greg. dial . . cap. . mich. and. thes . . mich. and. thes . . ide . thes . . ide . thes . . mal. malef . . bod. &c. mich. and thes . . idem . thes . . gen. . , . gen. . . cor. . . sap. . . gen. . . psal. . . num. & . john . ma● . . . mat. . . i. cal. in genes . cap. . . idem ibid. idem ibid. idem . ibid. mat. . . isai. . . mat. . , . luk. . &c. gen. . family of love . i. cal. lib. instit . . cap. . sect . i. cal. lib. inst . . cap. . sect . . aug. de cura pr● mort . &c. p. mart. in loc . com . sect . . a sam. . luk. . john . ephes. . tim. . pet. . b coloss. . v. . cor. . matth. . & , luke . c ●ap . . apocal. . d tim. . . e gen. . f gen. . . joh. . . is . . edw. deering , in his reading upon the hebr. . reading the . ephes. . . col. . . matth. . pet. . idem . ibid. mat. . . mal. malef . par . . que . . the etymon of the word diabolus . the book of w. w. published . at s. osees . or . witches condemned at once . isai. . . zach. . . gen. . . john . . eras. sarcer . in dictio scholast , doctr . li● . s. erasm. sar. in lib. loc & lit . praedictis . laurent . a villavicentio in phrasib . s. script . lit . s. pag. . rom. . . cor. . . john. . . isai. . john . . john. . . jer. . . john . . psal. . cy●ill . in evang . ioh. lib. . cap. . exod. . the holy spirit can abide nothing that is carnall , and unclean . isai. . . isai. . . ro. . , . deut. . , . a question . an answer . a great likelihood no doubt . judgement distinguished . * josias simlerus li. . ca. . adversus vileres & novos anti●●initarios . &c. objection . the scripture doth never call the holy spirit god. * the . answer . a refutation of the antecedent &c. objection . hilarie doth not call the spirit god , neither is he so named in the common collects . * the . answer . hilarius lib. . de triade . the place is long , and therefore i had rather referre the reader unto the book than to insert so many lines . collecta in die domin . sanctae trinit . objection . the spirit is not to be prayed unto but the father only . * . answer . the consequent is denied . objection . amos saith that the spirit was created . * . answer . spirit in this place signifieth wind . to create is not him to be made that was not . euseb. caesariens lib. . adversus marcemull objection . all things were made by the son , ergo the spirit was also made by him . * . answer . universal propositions or speeches are to be restrained . objection . the spirit knoweth not the father and the sonne . * . answer . how exclusive propositions or speeches are to be interpreted . objection . the spirit prayeth for us . answer . the spirit doth provoke us to pray . objection . the spirit is sent from the father and the sonne . answer . how the spirit is sent . objection . the spirit speaketh not of himself . * the . answer . cyrill . lib. . the saur . cap. . objection . * answer . the spirit proceedeth . * such were the arrians , 〈…〉 amosatenians , &c. sus magis in coeno gaudet quam fonte sereno . the heathenish philosophers acknowledged the holy spirit . cyrill . lib. . contra intianum . marsilius ficinus in arg . in cratys . plot. ovid. lib. metamorph . . sab . , de gigantib . coe●nm obsident . iacob . sadol . in lib. de laud. philosoph . inscrip . phedius . peter mart. in loc . com . part . . cap. . sect . . pag. . john . . john . . & . . select cases of conscience touching vvitches and vvitchcrafts. by iohn gaule, preacher of the word at great staughton in the county of huntington. gaule, john, ?- . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing g thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) select cases of conscience touching vvitches and vvitchcrafts. by iohn gaule, preacher of the word at great staughton in the county of huntington. gaule, john, ?- . [ ], p. printed by w. wilson for richard clutterbuck, and are to be sold at his house in noblestreet, london : . annotation on thomason copy: "june th". reproduction of the original in the british library. eng witchcraft -- early works to . a r (thomason e _ ). civilwar no select cases of conscience touching vvitches and vvitchcrafts. by iohn gaule, preacher of the word at great staughton in the county of hunti gaule, john b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - robyn anspach sampled and proofread - robyn anspach text and markup reviewed and edited - pfs batch review (qc) and xml conversion select cases of conscience touching vvitches and vvitchcrafts . by iohn gavle , preacher of the word at great staughton in the county of huntington . deur . . , , . there shall not be found among you any one that maketh his son or his daughter to passe through the fire , or that useth divination , or an observer of times , or an enchanter , or a witch . or a charmer , or a consulter with familiar spirits , or a wizard , or a nocromancer . for all that do these things are an abomination unto the lord : and because of these abominations , the lord thy god doth drive them out from before thee . london , printed by w. wilson for richard clutterbuck , and are to be sold at his house in noblestreet . . may . . i have with much satisfaction and content perused this learned & judicious discourse , intituled [ select cases of conscience concerning witches and witchcrafts . ] and finding it to bee very solide and seasonable , i allow it to bee printed and published . john downame . to his ever honoured valentine vvauton esquire , colonell , and one of the honorable house of commons . as also to the other worthy gentlemen ; together with all the good people of the parish of great staughton in the county of huntington . sir , you heresee , what the the rest of the parish heard ; under one moneths occasionall paines in my place . i am forced to make it publique , partly because i suffered some opposition & affront in my preaching , from one i never saw before ; and partly because some opinions of it are spread since , by and among those that know me not . but chiefely to answer the expectation of those amongst whom i am knowne . i hope ( what i here tender you ) will speake the trueth of an honest conscience to the world ; the affection of a carefull pastor to the rest ; and to you sir ! the gratefull ( because much ingaged ) mind of your humble servant , john gaule . to the iudicious reader . reader ! i present thee here with a letter ; on occasion of this publishing . it were but lost labour to glosse upon it . thou mayest easily , reade him , in his letter , and mee , in my booke . m. n. my service to your worship presented , i have this day received a letter , &c. — to come to a towne called great staughton to search for evill disposed persons called witches ( though i heare your minister is farre against us through ignorance ) i intend to come ( god willing ) the sooner to heare his singular judgment on the behalfe of such parties ; i have known a minister in suffolke preach as much against their discovery in a pulpit , and forc'd to recant it ( by the committee ) in the fame place . i much marvaile such evill members should have any ( much more any of the clergy ) who should daily preach terrour to convince such offenders , stand up to take their parts against such as are complainants for the king , and sufferers themselves with their families and estates . i intend to give your towne a visite suddenly , i am to come to kimbolton this weeke , and it shall bee tenne to one but i will come to your town first , but i would certainely know afore whether your town affords many sticklers for such cattell , or willing to give and afford us good welcome and entertainement , as other where i have beene , else i shall wave your shire ( not as yet beginning in any part of it my selfe ) and betake me to such places where i doe and may persist without controle , but with thankes and recompence so i humbly take my leave and rest , your servant to be commanded , matthew hopkins . the contents . case . whether it ought to bee beleeved , that there are any witches ? . how many kinds of witches may there be conceived ? . whether there bee not sundry degrees of witches , and witchcrafts to be considered ? . what it is that makes a witch to be a witch ; and one that may justly bee so called and accounted ? . what are the signes and marks of a witch , whereby such an one may bee rightly discerned , and so censured ? . whether witch-seeking or witch-finding be an art , vocation , profession , office , occupation , or trade of life , allowable in a christian church , or state ? . whether all such feats , tricke● prankes , and exploits , as witches ar● said to play ; be credible to prudent christians ? . whether the power of a witch be such , as is ordinarily supposed ? . how the power and malice of witches may be prevented , or redressed wit● a good conscience ? . whether it be lawfull to consul● with a witch upon any occasion ? . what punishment are witche● worthy of ; or may justly be inflicted on them ? . vvhether a vvitch may repent , and so be saved ? select cases of conscience touching witches and witchcrafts . . case , whether it ought to be beleeved , that there are any witches ? hee that will needs perswade himself that there are no witches , would as faine be perswaded , that there is no devill ; and hee that can already beleeve that there is no devill , will ere long beleeve that there is no god . for there are much what the same grounds or motives both for the atheist , and the adiabolist . both are errours and evills issuing , not only from a fond presuming folly , but also from a carnall dispensing security . psal. . . and therefore when i consider that opinion of the sadduces , acts . . i cannot but wonder at the received ground for it . who are said to deny all there cit●● , onely for this end ; that so they might serve god more sincerely , and for himselfes sake ; blessing him even for a present beeing ; and not doing his wil , out of any expepectation of a future reward . whereas our late leaners and lingerers after such a kinde of sect , could be content to deny all these , meerly for this intent that so they might serve themselves wholly , sin more greedily , live now more securely , and feare no future penalty . but as doating sleepes or dreams , awaken to greater distractions : so doe false opinions , to the more fearfull convictions ; especially all fond perswasions touching god or the divel ( if not otherwise recanted ) are confuted by their own sad experience at the last . and ( as to the point in hand ) i could instance from story ( but that i resolve against all such dilatations in this epitome ) how many have had no faith of witches being , til they have had a sense of them , and then their bewitched body or goods , has served to unbewitch them of their opinion & conceit . but there are also a sect or sort , that ( on the other hand ) are as superstitious in this point , as these can be infidelious . they conclude peremptorily ( not from reason , but indiscretion ) that witches not only are , but are in every place , and parish with them , every old woman with a wrinkled face , a furr'd brow , a hairy lip , a gobber tooth , a squint eye , a squeaking voyce , or a scolding tongue , having a rugged coate on her back , a skullcap on her head , a spindle in her hand , and a dog or cat by her side ; is not only suspected , but pronounced for a witch . every new disease , notable accident , mirable of nature , rarity of art , nay and strange work or just judgment of god ; is by them accounted for no other , but an act or effect of witchcraft . and for this the witch must bee suspected ; and this suspition , though it bee but late , of a few , and those the under sort , yet is it enough to send for the witch-searchers , or witch-seekers ( a trade never taken up in england till this ) whose lucratory skil and experience is not much improved above the outward senses . for if you will not admit a big , or a boyl ; a wart , or a wen ; a push , or a pile ; a scar , or a scabbe ; an issue , or an ulcer ; for a palpable witches marke : yet then shall it certainly be determined to be in such a place , as for shame , and in very truth , is not to be named . put to save the trouble and charges of the witch-finder , they will undertake to try the witch of themselves , yet by no other rules then those traditionall , and of their own superstition . nay and ( i tromble to record it ) they will have the witch presently punished , and the issue thereof shall prove no lesse then capitall ; and yet by no law , but that of their own law lesse fury . now of these two sorts , i hold the last not only the more numerous , but the more dangerous of the two . not that i thinke there is charity in the one opinion , as i am sure there is iniquity in the other . but for as much as the superstition of the one , is one maine cause of the others infidelity . for i have known the simpler meaning therefore backeward to beleeve any are thus guilty ; while they have observed the ruder conditioned so overforward to pronounce upon the innocent : yea and some wise men too , have put it to a great dispute , because they have read ( as appears in story ) that men of the most eminent wisdome and holinesse of their times have ( by such people as these ) been slandered for witches . i could give instance in abraham , ioseph , moses , daniel , athanasius , wicklef , luther , &c. and it is the more easie to be believed , in that our saviour christ himselfe , not only escaped not so blasphemous a calumny , matt. . . and . . ( i abhor to speake what like imputation of some in after ages ) but also foretold that his chiefest servants should bee slaundered in like manner , mat. . . but what ? did christ therefore deny that there were any witches ? nay hee rather confesses it for distinction sake , matt. . , . and verily no abuse of men ( either on one side or other ) must debarre from concluding of truth . i therfore ( in a plain and full way ) determine here , as doe the orthodox , viz. that as there have been ; so ther are , & wil be witches unto the worlds end . when witches first were in the world , is uncertain , before pharaohs magitians ; we read ioseph talking ( like an aegyptian ) of divination , gen. . . . ( which he spake certainly not to bewray his profession , but conceal his person . ) old authors relate that cham was the first witch ( who among the gentiles was called zoroaster ) and that hee taught this divellish art to his son mizraim , and he to the aegyptians his people ; and they that their learning to the world . some say , the divell was the first witch when hee plaid the impostor with our first parents , possessing the serpent ( as his impe ) to their delusion , gen. . and it is whispered that our grandame eve was a little guilty of such a kind of society , inasmuch as such an enmity was immediately denounced upon it . but no matter whether witches & witcherafts began with the world or no ; we are too sure they are not like to end , but with the world , tim. . . and speaking of the world & witches , i take roome enough to determine their existence . for haply in some places , and at some purer times of the church , a witch may not then and there be found , deut. . . micah . . zach. . . at least wise comparatively , not in those multitudes , or multiplicities . and thus explained my determination stands firm to any mans beliefe for these reasons following . . because the holy scriptures speake of witch-craft as of a specifique sin , sam. . . gal. . . now no accident can subsist without a position or concession of its proper subject in whom it must of necessity inhere . . the word of god discovers and describes them by their severall names , deut. . . now names are not given to things that are not : nay the variety of names serve to note their multitude in the concrete , as well as their multiplicity in the abstract . . god almighty has enacted lawes and penalties against them , exo. . . lev. . . which were not instituted for , nor can be executed upon shadowes & meer nothing . . it is carefully forbidden to seeke after such , levit. . . which how vaine were it if none such were to be found ? because though individuall acts may perish with the authors , yet never any specifique sin ( once here ) quite vanished hence ; but ( through the common roote of corruption ) was propagated to all ages . . because the devill ( through his depraved knowledge ) hath devised perpetuall rules of witch-crafts ; such as he not only suggests immediately and occasionally ; but hath delivered them to impious wretches , to be traditionally taught and communicated from one generation to another . . because the divell labours continually to uphold the visibility and eminency of his kingdome , which he doth in and by , none more then such as these . . even heathen by the light of nature , have asserted such to be : nay and by the law of nature , convinced them to be such . . the opinion and judgement of so many learned men in all professions . ( philosophers , historians , lawyers , physitians , divines , schoolmen , summists , casuists , kings and princes ) that have shown so much art and industry , in their demonstration and discovery . . the observation , tradition , confession , practise and experiment hereof ( in all ages , and among all nations ) is more then manifest . the generall thus confirmed , let me also adde a touch upon these particulars . . that witches have been more frequent in some ages of the world , then others , namely , the more blind , dissolute , paganish , idolatrous , superstitious . . that witches have always abounded in some coasts of the world , more then others ; as namely , where the gospell is not ; where it is not so plain , pure , and powerfull ; and where witch-craft is made either their religion , or their trade . . that witches are to be found in some religions , more then others , that is to say , not only wher witchcraft it selfe is counted a religion ; but where religion it selfe is superstitious , and so disposing to witch-craft . . that there has been , are , and are likely still to bee , more witches under the popish ; then in the protestant religion . for not only their popes , priests , fryers , nuns , ( many of them ) have been notorious witches : but their praestigious miracles , & superstitious rites little better then kindes of witch-crafts . now though i find it easier to determine of witches , that they are ; then to discover what they are , yet i may give occasion to apprehend something to that purpose , from this one maine conclusion , viz. that witch-craft , or the sin of witches , is the most great & grievous , the most deadly & damnable sin , that a mortall man may be guilty of . i conceive it second to none that can possibly here be committed , and my reasons are , . because it is called an abomination unto the lord , deut. . . which is never said but of those impieties that are of all other most execrable . . because all other sins and disobediences , are but compared to this for hainousnesse , sam. . . now the thing compared is alwaies inferiour to that to which it is compared . . because witch-craft in hebrew , greek , and latine is commonly called by the name of evill-doing : signifying ( as say the antients ) that it is the greatest evill that can be done . . because it is the most malicious and immediate aversion from the greatest good ; and the most malicious and immediate conversion to the greatest evill . for here is god renounced and defied ; and the divell embraced and adored . . because no sin upon earth so tempts god , as witch-craft doth . next to the divells impudent tempting of christ : was balaams importunate tempting of god . it even tempts the divell to tempt god . for little or nothing can the divell doe for the witch by a leaguer commission ; but as hee is faine to tempt gods permission at every turn . else satan had not craved a second power against iob ; after a confession of the first . . because it is the most abhorred of all those sins , which we cal the sins against nature . not onely in regard of that horrid illusion of an incubus : but also in respect of common society ; for as it is most naturall for man to be sociable , so it is most unnaturall to him to associate himselfe contrary to his kinde . and so much the more in this , in that it is against not only a naturally arising , but a divinely imposed antipathy , gen. . . cor. . . . because a witch is an antichrist , opposite to christ not only in his works , but in his person ; for as christ is a god incarnate : so is a witch ( as it were ) a divell incarnate . i do not say , a witch is the antichrist ; but i am sure , the antichrist must needs be a witch , thes. . . , , . . because the blasphemy against the holy ghost , is grounded upon an imputation of witch-craft , matth. . , . and the sin it selfe appeares ( by direct literall deduction ) to be a malicious imputation of the works of the devill to god ; and of the works of god to the devill : which who are so guilty of as are witches , that make god their divell , and the divell their god ? as is evident to be observed , in their solemn and explicite pact or league . neither do i know any one particular sin , to which the expression of the sin against the holy ghost in scriptures , with the properties that divines make thereof , may be more aptly & precisely applyed , then to this sin of witch-craft . . case . how many kindes of witches may there be conceived ? a right beliefe of witches cannot bee without some distinct conception of their kinds , holy scripture ( to set forth their severall kinds ) reckons up . severall names of them at once . deut. . . . some say nine ; making the first paraphrasticall description ( that of causing the sonne or the daughter to passe thorow the fire ) to bee a certaine species of witch-craft : which i conceive rather to be a generall act or rite , of consecrating or devoting themselves & theirs to the divells service ; answerable to that which wee commonly call the witches covenant , compact , or confoederation with the divell . because it is still set before those other particular acts , as if it were but some kind of preparation or disposition to them , lev. . , . king. . . all the rest of the words , or names ( were it not that plenary enumerations cannot be without distinctions ) are so promiscuously used , variously translated , and indifferently interpreted , that it is hard to observe any specifique difference between them . give me leave to ghesse at them as distinctly as i may . . wee thus translate the first , one that useth divination . but the hebrew speakes somewhat more emphatically , one divining divinations . to shew , that such his divinations were of his own divining , or devising ; who presumed , or undertook to teach or tell of things contingent and fortuitous , whether future , or absent ; and what hereafter might happen to such a person , such a state ; and such a one i may not amisse call the gipsie , or fortune-telling witch . . an observer of times . the radicall derivation of this word or name is thought so various , that i know not well how to determine here , what kinde of witch . some conceive it from an hebrew root that signifies to answer , being interrogated in dubious matters ; and so i may say it is the oracle witch . some from casting a mist before the eyes , and then is it the jugling or praestigious witch . some from a word of the clouds ; then is it the astrologian , starre-gazing , planetary , prognosticating witch . some from a word that notes a time , and that destinate or determinate to such a purpose , as lucky , or unlucky ; then is it the superstitious season-searching , or ( if you will ) the time-serving witch . . an enchanter , or a chaunting witch , using to that purpose certaine odes , songs , verses , tones , numbers , and may signifie either the canting or calculating witch . but there is a word of fuller and nearer sound to the originall , that signifies the serpent : so may it bee the serpentine , the venesick or poysonous witch . . or a witch . the originall word is used so promiscuously , for all manner of witches , that makes our translators to render it in the common english word onely . yet doth it more narrowly import , such a kind of witch that works partly after a poysonous , partly in a praestigious way . . a charmer , and that is an exorcist or conjuring witch . but the hebrew expresses it thus , one joyning society , viz. either with the devill , or with other witches : and so it is the assembling or the associating witch . . a consulter with familiar spirits . the hebrew intimates , one that carried the spirit in a bottle , a bag , a pitcher , and so kept it as a familiar ; or rather whose belly heaved , and swelled , and sounded like a bottle , whence the devill spake or replyed : and thus is it the gastromanticke , the ventriloquist , or if you will , the bottle-bellyed witch . . a wizzard , or sciolist , that is the magicall , speculative , scientiall , or arted witch . . a negromancer ; that is one that sought to the dead , and consulted them , to know what should become of the living . or , that haunted graves and sepulchers , as well praedigiously to raise the dead , as to be praestigiously resolved by them . you may call such an one , the mortal or the deadly witeh . to all these names , more then ten times might be added from other languages , expressing the severall sorts of witches and witcherafts ; either from their nature , art , power , practice , matter , form , end , author , meanes , instrument , or effect . but ( because i labour all i may to bring the whole business to a previate ) i shall onely treat of such kindes or sorts of them , wherein they are more universally both comprized and distinguished . . according to the vulgar conceit , distinction is usually made betwixt the white and the blacke witch : the good , and the bad witch . the bad witch , they are wont to call him or her , that works malefice or mischiefe to the bodies of men or beasts : the good witch they count him or her , that helps to reveale , prevent , or remove the same . but such consider not , that devils ( with as certaine a science and as safe a conscience ) may be distinguished into good , and bad , as witches . rather , that the accounted good witch , is indeed the worse and more wicked of the two . for as satan , being a fiend of darknes , is then worst when hee transformes himselfe into an angel of light : so likewise are his ministers . now both these working by the devill , whereas the worst hurt that the one does , proves but to bewitch the body , or outward man : the best helpe that the other can doe , tends and turns to bewitch the inner man or soule . in as much as it begets in the party to be thus holpen ; either a petition , or at least an inquisition : either a perswasion , or at least an expectation ; which is a faith or assent of the same nature that the witch now workes by . notwithstanding all this it is objected , that the good witch does good , & opposes the bad witch , and the devill , and therefore certainly can be none of his , nor have any dealings with him . for if satan cast out satan , he is divided against himselfe , how shall then his kingdome stand ? matth. . . are not these now the patrons of witches themselves that can make scripture plead for them ? to whose mis-applying it is thus replyed : that if satan should cast out satan spiritually , or out of the soule , here were a division indeed , and now his kingdome could in no wise stand : but for satan to cast out satan corporally , or out of the body onely ; this may be done by a combination , and so his kingdome may grow the more . for thus he agrees , and willingly yeelds to his owne children and instruments to be ( even by them ) ejected out of the body : that so by the faith ( both of the doer and receiver ) he may the more easily be admitted into the soule . . witches may universally be thus distinguished into either the arted or the pacted witch . the arted witch , or one onely speculative upon the abstruse mirables of nature : who by searching into her occult qualities , her hidden powers , and secret vertues , her sympathies and antipathies ; and by applying fitly actives unto passives ; now urges nature so artificially , that he makes her conclude & assent to work wonders : ( and happily thus far may proceed both with true sciēce , & good conscience . ) but what through vanity of science , error of conscience , lability of innocence ; what through curiosity , credulity , vain glory , &c. is at length taken in the snare of praestigious and diabolicall delusion . and now applies the creature to those ends and uses ; to which , either by its owne propensity , or by gods institution , it was never inclined . the pacted witch is one only operative , about some prodigious or praestigious things , and that only by vertue of a superstitious compact or contract made with the divell , without , or against all rules and orders of nature , art , or grace . . a generall distinction ( as touching kinds ) may be of the active , and the passive witch . the active witch i conceive to act together with the divell ; but the passive witch to be acted rather by him . one by way of confoederation ; the other by reason of some obsession , one as it were tempting the divell ; the other rather tempted by him . one as it were the author , and the divel the instrument ; the other but the bare instrument , and the divell the sole author . one maliciously rejoycing and glorying in prodigious prankes and exploits ; the other somewhat irking and ashamed . one not infesting onely , but infecting also , by seeking to make others witches ; the other willing or wishing rather to bee unmade it selfe . of the one kinde i reckon the witch of endor ▪ i sam. . of the other , the damsell in the acts , acts . yet ought even the passive witches to bee distinguished into the meerly , and the mixtly passive . the meerly passive be simply daemoniacks , but not energumenists . that is mainly suffering , rather then acting by the divell : more excruciated and afflicted , then occupied or exercised by him . the mixtly passive be not the obsessed only , but the operative likewise . of more active at first in giving up their wills to satans slavery , now become more passive and led captive by him at his will . first offering themselves freely and voluntarily ; after forced , and as it were necessitated to doe his drudgery . the divell now infesting them , if they grow slacke to infest others . . case . whether there be not sundry degrees of witches and witchcrafts to be considered ? originall sin indeed ( being one & alike in all ) admits of no variety of degrees in any . but witchcraft is an actuall , & therefore none are borne , all are made witches . talk they what they can of an incubus , the divell and the witch produce not to witch-craft by generation but seducement . moreover , when by witchcraft one growes so high as the sin against the holy ghost , ther 's now no further measure ( save in numericall acts ) for one witch to exceed another . otherwise there 's no sinne ( taken indefinitely ) but may admit of severall measures , and so ( to every mans consideration ) highten or lessen the guilt or poenalty to that subject in which it inheres . it is worthy to be conscionably waighed ; that in witchcraft there is an inchoation , as well as a consūmation . . the inchoation or disposition to witch-craft is in superstition . the fathers , and schoolmen therefore are not much amisse in defining witch-craft by superstition : making this to be the genus , and gathering the other in all the species under it , so that no kind of witchcraft may be named , which is not found upon superstition , and works not by it . because in this main act , superstition and witch-craft both agree ; to apply the creature as means unto those ends and uses ; unto which it is neither apt by its own nature , nor thereunto ordained by divine institution . only these two differ in degrees ; for superstition is witchcraft begun , and witch-craft is superstition finished . wherefore now , since superstitions are the seedes of witch-crafts ; and we all have in us the seeds of superstitions ; how ought we then to take heede of nourishing superstitions ; and those especially that bend & dispose to witch-craft ? which are indeed too much to be observed in the observations , traditions , opinions , affections , professions , proverbs , practises , occupations , and conversations of the vulgar . lord ! how many are the sorcerous superstitions of the many ? as they are too too notorious ; in observing of seasons for lucky or unlucky ; in foretelling of fortunes and destinies ; in marking of contingences and casualties ; in casting of lots ; in regarding of dreams ; in making of meales , in using of sports , in securing of feares , in promoting of hopes , in curing of diseases , in making of marriages , in taking of journeys ; and the like : all which ( in truth ) are grand superstitions , or petty kinds of witchcrafts . yet are not to bee neglected neither : for without gods good grace , and great mercie , they easily grow to a higher measure or degree of that kind of malignity . . the consummation and completion of witch-craft , is in the witches absolute pact , and reall fact , whereby it is covenanted & consented to work , not by god , not by nature ; not by art , not by reason ; but by diabolicall delusions alone . likewise of reall and absolute witches , there are several degrees to bee considered according to severall kindes of them . as the good witch is to bee judged and esteemed worse then the bad ; the idolatrously pacted , worse then the cunningly arted , the pernitiously operative , worse then the fondly speculative : the mischievously active , worse then the abused passive . for if among very divels one may be found worse then another , lu. . . how much more among witches ? nay even among witches of the same kind , there are also considerable degrees or aggravations to guide a conscience , either as touching private estimation , or publike censure , viz. . from the time , as the inveterate witch is to bee thought worse then the novice . . place , as a witch at court , is worse then a witch in the countrey , and a witch in the church worse then a witch in her own cell . . sexe , as the male witch is worse then the female . for though she may be more envious and malicious ; yet he has abused the abler and nobler sexe . . degree or quality , as jezabel was worse then the witch of endor . . profession , as the christian witch is worse then the pagan . . office , as the clericall is worse then the layicke witch . . object , as to practise witch-craft on men is worse then if on beasts only . . malicious intent , as to have made one witch , is worse then to have bewitched many . . case . what it is that makes a witch to be a witch , and one that may justly be so called and accounted ? it is safe to believe that there are witches ; and that those also are of severall kindes and degrees . but very unsafe to pronounce peremptorily upon such and such for witches ; and that upon false grounds , as vulgar report , bare suspition , suspected ancestors , decrepit age , froward affection , an ill tongue , or any casual accident or event . right effects are only censured with a safe conscience , by those that are able to discerne them in their proper causes ; now therfore . causes are to be observed , al concurring to the making up of an absolute witch , viz. god utterly deserting , the devill delusively invading , speciall sins hereunto disposing , and the compact throughly compleating . . god the deficient cause . his desertion was enough to make an angell become a devill : how much more then for a man to become a witch ? yet all this is no adding to the creatures malice , but onely to give it up to its owne power , that it may be knowne how evill it is , if his goodnesse bee once substracted . nay , god is here not only a permissive , but a directive cause . for what forbids that god should not as justly and wisely concur in this act , as in all other evills of sinne ? yea great reasons are to bee given both for his permission and direction herein . as , . for the manifestation of his owne glory . as hee did the first witches we read of , exod. . . and . , . . for the tryall of the faith & patience of his saints and servants , deu. . , , . . for the hardning of the wicked in their wilfull delusions , exod. . . . thes. . . . . for to make the witches themselves examples of his justice both here and hereafter , exo. . . isa. . , . & . . act. . . revel. . . . for the more confusion of the devill himselfe both in his frustration and ejection . isa. . . mic. . , . matth. . , . ioh. . . acts . . . the principall efficient of a witch is the devill , who indeed is the father of all such ; and they his chiefely begotten children . i meane it not by way of incubus ; which i cannot believe to be other then the height of all phantasticall delusions , though the patrons of it never so earnestly instance in those hairy ones , or shaggy ones , ( for so the word sounds being either way pronounced ) lev. . . isa. . . by which are to bee understood not devills brats , but devills themselves that appeared to witches in such shapes when they worshipped them : or in the fawnes , satyrs , sylvaries or syrens , that the poets sing of : or in the legendary stories of our merlin or their magdalen : or in the plebeian-traditions of fairies , elfes , and changelings : or in the old or latter stories of such like indian races . all these are not enough to move my beliefe ; and so much the lesse , because they have impudently blasphemed divum lutherum , to be one of this brood . but when , i say , the devill is the father of witches , i meane it after no other manner then as hee is of all the wicked , john . . by the seduction of sinne , not any production of nature . yet i grant them his children by a more speciall and mutuall adoption , and of all others most bearing his image and similitude . and thus he goes about his worke in their forming & framing . all witcherafts for their originall , invention , operation , and use , being primarlly in the devill ( as the issues of his depraved knowledge ) onely he perceives that hee wants fit instruments for their execution . and therefore finding a faithlesse heart , a froward nature , a feeble sex , an impotent age , an illiterate education , a melancholy constitution , and a discontented condition : hee now workes further ( and for his speciall purpose ) to blinde the understanding more and more , to deprave the will , to inordinate the affections , to perturb the passions , to possesse the interiour , and delude the exteriour senses : and so infusing execrable suggestions , of murmuring against god , and desire of revenge against man ; he thus though not absolutely inforces them , yet efficaciously inclines them to become witches . and it is further to be observed , that the fittest subject or matter for him here to worke upon , are women commonly : and therefore ( in hebrew ) a witch is for the most part rendred in the foeminine gender ; and there are many proverbs like that of the rabines , more women , more witches . the reason hereof is rendred variously , from the sexes infirmity , ignorance , impotence of passions and affections melancholy , solitarinesse , timorousnesse , credulity , inconstancy , &c. but let not the male bee boasting , or secure of their sexes exemption or lesse disposition . for wee read of pharaohs magitians , nebuchadnezzar's astrologers , manassehs wizzards , of balaam , simon magus , elymas the sorcerer , &c. as well as of jezabel , the witch of endor , the pythonisse , &c. and those the more notorious and malignantly operative witches of the two . . the moving or provoking causes , are divers sins , that more eminently dispose to witchcraft : such as are , . idolatry ; therefore are these two ( idolatry & witchcraft ) conjoined so frequently , lev. . , . king. . , . and , . gal. . . . superstition ▪ as is said before . . swearing , and blaspheming , mal. . . thes. . . . imprecation or cursing , and therefore to curse , is as much as to bewitch , num. . . . inordinate vagrant lusts , kings . . nahum . . . curiosity , this makes the magicall witch , acts . . . envy , hatred , malice , desire of revenge , gal. . . . depraved and indulged melancholy ; which notably disposes the matter to the introducing of such a forme , isa. . . & . , . . covetousness , poverty , &c. mic. . . nah. . . that all these are provocations to witchcraft , wee have it abundantly in story , even from witches owne confessions . and this use are wee to make of it , that as we would not bee given over to witchcraft : so should wee not give our selves over to those sinnes that so proximately dispose & incline us thereunto . . the formall cause of a witch , is the covenant , compact , contract , confoederation , league , societie , familiarity with the devill . which hidden mystery of iniquitie is more generally consented to , that it is ; then exactly disclosed what it is . all are ready to take the witches compact for granted , yet few ( for ought i see ) can well tell us what it is . nay the learnedst , are readyer to distinguish it , then to define it . so that hereupon it hath been somewhat dissented ; and that moreover in regard of satans prestigious delusion herein , iudibrious convention , prodigious profession , impious stipulation , perfidious intention , ridiculous obsignation , &c. and ( in very truth ) but to discusse this said solemn pact or league ( according to probabilitie or possibilitie ) as it is meerely related touching the formality or solemnity of it : were enough to settle a judicious mans faith upon the vanity of it : if not upon the nullity altogether . for thus fryarly authors , together with the tradition of the vulgar , make it up like a tale or legend , viz. how that the convention for such a solemne initiation being proclamed ( by some herald imp ) to some others of the confederation ; on the lords day or some great holy day , or chief festivall , they meete in some church neer the font , or high altar , & that either very early , before the consecrated bel hath tolld , or the least sprinkling of holy water ; or else very late after all services are past and over . where the party in some vesture for that purpose , is presented , by some confederate or familiar , to the prince of devills ; sitting now in a throne of infernall majesty , appearing in the form of a man ( only labouring to hide his cloven foote ) to whom ( after often bowing , and homage done in kissing his backe parts ) a petition is presented to be received unto his association and protection ; and first ( if the witch bee outwardly christian ) baptisme must bee renounced ; and the party must be re-baptized in the devills name , and a new name is also imposed by him : and here must be god-fathers too , for the devill takes them not to be so adult , as to promise and vow for themselves . but above all , he is very busie with his long nayles , in scraping and scratching those places of the forehead , where the signe of the crosse was made , or where the chrisme was laid . in stead of both which , he himselfe impresses or inures the marke of the beast , the devills fleshbrand upon one or other part of the body : and teaches them to make an oyle or oyntment , of live infants stoln out of the cradle ( before they be signed with the sign of the crosse ) or dead ones stolne out of their graves , the which they are to boyle to a jelly ; and then drinking one part , and besmearing themselves with another , they forthwith feel themselves imprest and endowed with the faculties of this mysticall art . further the witch ( for his or her part ) vowes , ( either by word of mouth , or peradventure by writing , and that in their own blood ) to give both body and soule to the devill . to deny & defie god the father , the sonne , and the holy ghost . but especially the blessed virgin , convitiating her with one infamous nick-name or other . to abhor the word and sacraments , but especially to spit at the saying of masse . to spurne at the crosse , and tread saints images under feet . and as much as possibly they may to profane all saints reliques , holy water , consecrated salt , waxe , &c. to bee sure to fast on sundayes , and eate flesh on fridays , not to confesse their sinnes however they do ; especially to a priest . to separate from the catholike church , and despise his vicars primacy . to attend his nocturnall conventicles , sabbaths , sacrifices . to take him for their god , worship , invoke , obey him , &c. to devote their children to him , & to labour all they may to bring others into the same confederacy . then the devill for his part promises to be always present with them , to serve them at their beck . that they shall have their wills upon any body , that they shall have what riches , honours , pleasures they can imagine . and if any be so wary as to thinke of their future being , he tells them they shall be principalities ruling in the aire ; or shall but bee turned into impes at worst . then hee preaches to them to be mindefull of their covenant , and not to faile to revenge themselves upon their enemies . then he commends to them ( for these purposes ) an impe , or familiar , in the shape of a dogge , cat , mouse , rat , weafle , &c. after this they shake hands , embrace in armes , dance , feast & banquet , according as the devill hath provided in imitation of the supper . nay , oft times he marries them ere they part , either to himselfe , or their familiar , or to one another , and that by the book of common prayer ( as a pretender to witchfinding lately told me in me in the audience of many . ) after this they part , till the next great conventicle or sabbath of theirs , wch is to meet thrice in a year , conveyed as swift as the winds from remotest places of the earth , where the most notorious of them meet to redintegrate their covenant , & give accoūt of their improvement . where they that have done the most execrable mischiefe , and can brag of it , make most merry with the devill , and they that have been indiligent , & have done but petty services in comparison , are jeered and derided by the devill and all the rest of the company . and such as are absent , and have no care to be assoygned , are amerced to this paenalty , so to be beaten on the palms of their feete , to be whipt with iron rods , to be pincht and suckt by their familiars till their heart blood come , till they repent them of their sloath , and promise more attendance and diligence for the future . thus you see what we are likely to attain to , by searching too precisely into diabolicall solemnities ; amongst some probabilities to manifold impossibilities , & absurdities , among some truths , to manifold superstitions . but laying aside all curiosity ( as indeed not necessary ) in seeking to informe or resolve our selves of the form or manner of this diabolicall compact : wee may with moderation content our selves , that some reality is to be conceived , amongst many praestigious delusions . a substantiall covenant , notwithstanding all the fallacious ceremonies . though nothing but impostures in the principall agent , yet reall depravation in the rationall instrument . for albeit this mysticall leviathan will make no faithfull covenant , iob. . . nor can because of the irreconcileable omnity , gen. . . neither will indeed bee bound to be a serservant , to bee compelled at the witches command : neverthelesse to inshare-such in their superstition , may hee simulate the same . and after the working of satan , with all power and signes and lying wonders , and deceivablenesse of unrighteousnesse ; god may send them strong delusions , that they may beleive a lye . thess. . , , . likewise the spirit speaketh expresly , that in the latter times some shall depart from the faith , giving heed to seducing spirits and doctrines of devills . . tim. . . neither is there any doubt to bee made , but that a covenant may be made with death , and an agreement with hell , esa. . . and that fellowship may be had with devills themselves , cor. . . wee know well that the tempter is ready to propose both the condition and the reward of a compact , matt. . . and wee heard before that one name of witches is to bee called ioyners or consociators , scil. not onely among themselves , but with the devill also . besides the devil is gods ape , and one that faines to imitte him though in contrary wayes . and therefore as god makes a covenant of grace with his : so doth the devill with his a covenant of death . neither indeed is the universall confession of witches themselves ( touching such a compact ) to be disregarded . for who knowes the guilt of their owne consciences better then they themselves ? and though they tell us of never so much delusion , yet can wee conceive the corruption that is in it . nor yet is the consent and experience of all ages to bee rejected : that tells us of such facts of witchcraft , as must necessarily be concluded to follow the same . for where any extraordinary or wonderous thing is done ; and that neither by the power of god , nor of the good angels ; nor by the power of nature ▪ nor of art ; it must needs be done by the power of the devill . and in the instrument that doth it either the force of a possession ▪ or the vertue of some part ▪ is necessarily to bee supposed which is briefely thus to bee discerned . the devill may worke the first way upon a man against his will to punish and torment him : but he workes not with him , at his will , or to serve him ; but the second way alone . such a covenant or compact is unanimously delivered by the learned , to bee two fold ▪ explicite , and implicite . . explicite , or expresse , by word or writing ; wherein it is mutually stipulated ; the witch to doe the devills will ; and the devill to doe the witches will and all this more visibly , formally and ceremonially confirmed . ● . implicite or more secret : which is conceived , may be done divers wayes ; as first ▪ by a meer assent that the devill should doe it , and saith that he will doe it . . by a pro●ey , yeilding and assenting to receive and use , rules , signes , and meanes from other witches , without any immediate vow or conference as yet . . by using superstitious innovations , or imprecations , with a perswasion or expectation of their issue . . by employing meanes to those purposes , to which god never appointed them , nor their owne nature enclined them ; and yet confident of their effect . . by seeking too , and consulting with witches for their advice , helpe , &c. for there is the same faith and assent now both of the consulter and the practiser . . by assenting to use such meanes and signes as witches also use : ( viz. charms , spells , characters , figures , circles , ligatures , words , phrases , ceremonies , gestures , &c. ) not well considering the superstitious institutions , but peradventure perswaded of some real vertue in them . for even witches themselves make certain confections ( as broths , oyles , unguents , powders , &c. ) the vertue whereof they impute not solely to the devil , but partly to the things themselves . now let witches be examined upon these two maine grounds of their making : and where one is so become after an explicite manner of covenanting ; more then ten of them are guilty after the implicite and invisible way onely . and there is this difference ( which would be noted ) between them . the explicite covenanter is the notorious and audacious ; the implicite but a novice and a bastard in comparison . the explicite hath alwayes some visible or sensible familiarity ; so hath not the implicite as yet . the explicite is become a perpetuall witch ; the implicite may onely be but so for that present act , or time being : onely this is to be feared ; the implicite being hardned a while , may grow to be explicite at length . . case . what are the signes and markes of a witch , whereby such an one may be rightly discerned , and so censured ? signes of a witch are either true or false ; right or wrong : and this is a signe that ignorant and ill men have presumed to judg and censure here , as well as others ; nay , in that the received signes or markes are more false then true ; more strong then right ; it is a signe that such kind of men have beene more forward to censure here then others . for as the men were , so were their markes either more or lesse advised . amidst which variety , let me here distinguish of some unwarrantable , some probable , and some more infallible . . some marks , or tokens of tryall altogether unwarrantatable ; as proceeding from ignorance , humor , superstitiō ; such are , the old paganish sign , the witches long eyes . the tradition of the witches not weeping . the witches making il favored faces & mūbling . to burn the thing bewitched , &c. ( i am loath to speak out , lest i might teach these in reproving them . ) the burning of the thatch of the witches house , &c. . the heating of the horseshoe , &c. . the scalding water , &c. . the sticking of knifes acrosse , &c. the putting of such and such things under the threshhold , and in the bedstraw , &c. the seive and the sheares , &c. the casting the witch into the water with thumbes & toes tyed across , &c. . the tying of knots , &c. if these ( or the like ) be signs , to try and know a witch by ; certainly it can be no other witch but the user of them . and if it bee objected , that the expected effect hath followed hereupon ; i answer , that may be done by the devil , not for the witches convictions , but to nourish the other in their superstitiō . to all these i cannot but adde one at large , wch i have lately learnt ; partly frō some cōmunication i had wth one of the witchsinders ( as they call them ) partly from the confession ( which i heard of a suspected & a committed witch so handled as she said , & partly as the countrey-people talk of it . having taken the suspected witch , shee is placed in the middle of a room upon a stool , or table , crosse legg'd , or in some other uneasie posture , to which if she submits not , she is then bound with cords , there is she watcht & kept without meat or sleep for the space of . hours . for ( they say ) within that time they shall see her impe come and suck ; a little hole is likewise made in the door for the impe to come in at : and lest it might come in some lesse discernible shape , they that watch are taught to be ever & anon sweeping the room , and if they see any spiders or flyes , to kill them . and if they cannot kill them , then they may be sure they are her impes . if this be true , how should it trouble us , that an invention or practise of so much folly & superstition should arise amidst so cleare a light of the gospell ? but as to the killing of the imp , let mee further inform them , that if the imp be of a wafted & condensed ayr , it cannot be killd , because it never had life : but if it bee a very cat or dogge , &c. only possessed with the devill , it may be kild : and i have heard a committed witch confesse , that she kild one time her dog , another time her cat ( both her imps ) for going out & doing so much mischief against her wil . . some signs probable , yet not so certaine as to serve for the witches conviction . such are , . strong and long suspition . . suspected ancestors . . bare confession . . some appearance of fact . . the corps bleeding upon the witches touch . . the testimony of the party bewitched . . the supposed witches unusual bodily marks . the witches usual cursing & banning . . the witches lewd & naughty kind of life . . some more infallible and certaine signes . as. . declining iudieature , or faltering , faulty , unconstant and contrary answers ; upon judiciall and deliberate examination . . when by a true examination ( of faith and mannrs ) there are found all or most of the causes fore-spoken of . viz. god deserting , the devill invading , particular sins disposing ; and the compact compleating . . the witches free confession , together with full evidence of the fact . for confession without fact , may be a meer delusiō ; & fact without confession , may be but a meer accidēt . . the semblable gestures and demeanures of witches , with comparable expressions of passions and affections , which in all witches ( of all times and places ) have been observed and found to be very much alike . . the testimony of the party bewitched , ( whether pining or dying ) together with the joynt oaths of sufficient persons that have seene certain prodigious prankes or feates , wrought by the party accused . . haunting the houses or companyes of notorious witches , and especially frequenting their nightly meeting . . whom other notorious witches have impeached to be as ill as themselves . . if noted for long dis-frequenting & neglecting the church , or congregation ; the word preached , and sacrament administred . . if it can be proved that such an one hath allured or inticed others to witchcraft . . a maligning & oppugning the word , work , and worship of god : and by any extraordinary signe , seeking to pervert and seduce any from it . deut. . . . mat. . . acts . . . tim. . . do but ●arke well the places , and for this very propertie ( of thus opposing and perverting ) they are all there concluded to be arrant and absolute witches . now to guide the conscience in discerning and censuring ; where the signes & notes ( one with another ) of the last sort are found ; there ( as touching the witch ) it may safely be pronounced and proclaimed . where those of the second only are ; there may bee some suspition or estimation , and that irreprehensible . but wher no note of tryal is to be found , save only those of the first sort , there it is egregious calumny , and inf●●●y irreparable . we therefore approve of the last , admit of the second , but altogether condemn the first . yet ( as touching the second ) there is need of some caution , because it is much upon suspition . ( and all suspition whatsoever , cannot be but unsafe to conscience , if it want the due caveats ) what conscience then can here bee in common people that are carryed away not onely with suspition but superstition ? every poore and peevish olde creature ( such is their ignorance and uncharitablenesse ) cannot but fall under their suspition , nay their infamous exprobation ; every accident , ( more then ordinary ) every disease whereof they neither understand the cause , nor are acquainted with the symptomes ) must bee suspected for witch-craft . his cow or his hog , cannot be strangely taken , but straight it must bee reckoned and rumored for bewitcht . and now their ill will to the next neighbouring silly creature , must peremptorily taxe her ill will ( in the worst sense ) for the only cause of all . a bare casualty , or accidental effect ( especially if any thing touches them in their owne particular ) shall now bee to them a more sure and certaine token of the witch , then all the marks that learning and experience speakes of besides . and there 's no staving them off their owne conceited way of tryall , though it bee never so unwarrantable , never so unlawfull . and but to advise them to prudence and conscience in such a case ; is to be reputed and reported , a patron , a pleader , a favourer and a flesher of witches . but men that are either conscientious or judicious , will not easily harbour a suspition ( either in this or any other thing ) unless it bee from some very shrewd signes , probable reason , frequent experience : nor will they lightly admit of any report ( bee it never so old , so common ) unlesse it bee also from the well reported . . case . whether witch-seeking , or witch-finding be an art , vocation , profession , occupation , office , or trade of life , allowable in a a christian church or state ? this case is new ; because such a profession or occupation has not beene heard of heretofore . and therfore since i am to venture where the path is not troden , i shall willingly yield to any that can shew mee a directer way to truth in this particular ; then that which i now propose . distinguishing here betwixt the authority , the art , and the office of witch-finding , and thereupon thus determining . . that the authority ( of governors in church and state ) is ( to such a purpose as witch-searching or witch-finding ) not onely lawfull , but laudable : not onely warrantable , but commendable withall . in deut. . . there shall not be found among you scil. gods people , &c. this imports an authority from god to seek out such ; else how should it be knowne , whether such were to bee found amongst them yea or no ; in sam. . . sauls authority injoyning his servants ( seeke me a woman that hath a familiar spirit ) was not unwarrantable , but his purpose onely . but every way commendable was josiahs spying out of such , . king. . . as intirely both proceeding from obedience , and tending to reformation . . that the art of witch-finding is very difficult . . because satan is subtile , and has even here a deluding arts , and wayes . . most men are ignorant of his stratagems , enterprizes , devices , . witchcraft it selfe is a darke mystery of iniquitie . . it is so particular a depravation , that it can hardly be ghest at or imagined by any semblance of those common feeds of corruptions that are in men . . even witches themselves are ignorant of this their owne art. . the true markes of a witch ( or mentall characters ) are not easie to be discerned . . that the office of witch-finding is exceeding doubtful , because he that offers to take upon him such an office , cannot ( i am afraid to give satisfaction to these doubts , and the like . . though peradventure hee may have procured some authoritie from men : yet whether he be hereunto called and inabled by god ; . whether he is able to execute it with a good conscience voyd of offence both towards god , and towards men ; . whether he have any certaine and infallible rules of discerning to proceed by ; . whether ( in this undertaking ) he aim not more at a privat advantage , then at the publick good ? . whether he often times uses not unlawfull and indirect meanes of discoverie ; or incourages not the common people to use the same ? whether hee may not give occasion to defame ten that are innocent ; before he descover one that is guilty ? . whether his carriages in this business , may not be a great occasion to augment the vulgar peoples superstitions ( and very dangerously superstitious ) opinions , suspitions , traditions , perswasions , affections , admirations , and relations ? ( i propose this to be well considered , because the country people talke already , and that more frequently , more affectedly , of the infallible and wonderfull power of the witchfinders ; then they doe of god , or christ , or the gospell preached ) . . whether peremptorily to pronounce before-hand what multitudes of witches are to be found in every country of england , be not ( besides a wicked calumny , ) an irreparable infamie to the church of england , in causing the adversaries of the reformed religion to blaspheme ? besides all this ; i require ful satisfaction in these doubts also : for i am not satisfied : that such an office ought to be taken upon them by any privat persons , as a calling , profession , occupation or trade of life . because , if any lawfulnesse be in such a kind of calling ; it must either be as ordinary , or as extraordinary . . i conceive , not as an ordinary calling , . because ordinary callings have ordinary principles , grounds , precepts , rules , documents , prescriptions , directions , examples , presidents , exercises , practises , &c. . ordinary callings have ordinary derivations , propagatious , continuation , &c. . wee worthily confute the papists , for setting up the office or calling of an exorcist , as ordinary and constant in the church . of whose office are two maine acts ; one to discerne , discover , and descry the devill and the witch : the other to adjure , charme , expell , remove &c. the former of which acts is here confest ; and if any formes of adjuration bee used in the examination or discovery , the other is not to be denied . and how wary must hee bee here in examining , that would take heed of adjuring ? . as touching the second act of such an office , the scripture plainly denyes an ordinary or settled calling , saying they are vagabonds , that they tooke it upon them , and for this cause it is demanded , who are ye ? that is , where 's your calling or power thus to do ? acts . , , . and therefore may the first act very well be doubted of . . not as extraordinary . for . the extraordinarily called , are raised and separated , immediately , eminently , miraculously : . and that upon extraordinary occasions ; as when the church of god is thereby extreamely infested , infected , obscured , indangered . . such are evermore by god prepared , gifted , strengthened , maintained , perfected . all that can bee objected to me is ; how then would you have witches found out ? i answer , by the power of the magistracy and ministery ; appointing and employing ( upon evident and urgent necessity , as when not only common reports , but prodigious facts cry out ) fit persons to such a purpose . i say fit ; both for number and quality . . for number , competent . not one or two obscure persons , a man with a woman , &c. but even a sufficient number , the better to examine , reason , debate , discern , determine ; in case of particular respects , ends , fancies , opinions , humours , passions , affections , &c. . for quality , meet persons for that purpose , which ought not to be , . ignorant , . profane . . covetousnesse . but ought to be , . conscientious , . discreet . . learned . and learned , very learned . . in naturall philosophy , that they may discern betwixt things meerly praestigious , and the mirables of nature , in her occult qualities , sympathies , antipathies , and apt conjunction of actives to passives . through ignorance whereof , a country fellow is ready to cry a witch , or a thing done in the devills name , if hee see one make iron to walke after him , though by vertue of a loadstone . or to create fire in a wide field , though it be by force of a burning glasse , so he would in ignorant manner think all bewitcht , that his ship should stand immoveable , and nothing to hinder it , but a slender remora . so would an indian , when he sees a man from a great gunnes mouth , fall down dead , more then a mile off . . in physicke ; to judge of facts and effects ( in men or beasts ) whether naturall , preternaturall , &c. for how apt are ordinary people to apprehend the strange handlings in extasies , frenzies , lunaries , lethargies , convulsions , falling sicknesses , &c. to bee no other then very witchcrafts . . in divinity , to examine the conscience by the rules of the word , & dictates of right reason ; & to discern & declare how utterly opposite the diabolicall covenant is , to the covenant of grace . . in law , to declare who are here lyable , and how far ; & to what kinds or degrees of guilt or penalty . now that such as these ( upon due occasion ) are the only requisite and approvable for such a purpose : and that even they themselves shall find this undertaking a matter of no smal difficulty ; will plainly appear if the principal groūds of a witches discovery be wel considered ; which are either from suspition , confession , compact , practise , markes , or imps . as touching i suspition , whether causeless , or reasonable . or the extent of suspition whether generall or particular . or the person suspecting , whether idle , or of honest repute . or the person suspected ; whether his or her eminent vertues or graces , will admit of such a thing , yea or no ? . confession ; how warily would it be considered ; if the party confessing bee of right mind : and not diabolically deluded to confesse not improbabilities only , but impossibilities : if it be not forced , but a free confession . if melancholy humors , work not too fond and false self-perswasions . if they may not be some seeds of superstitiō disposing to witchcraft only ; whereof the conscience convicted and distracted , errs confusedly in apprehending and acknowledging all the completion thereof . . compact ; whether the league or covenant made with the devill be explicite and solemn ; or implicite and secret . if implicite only ; whether an implicite pact ( being but a bare asset of the mind or wil ) serve utterly to renounce god & christ , &c. and to joyn in full society and familiarity with the devill ? and whether all sins of malice , are not guilty in some degree of the like renuntiation and confederacy . . practise ; whether no magicall , sorcerous charming , conjuring , praestigious acts , can be done without a diabolicall confoederacie ? whether every effect of malefice and mischiefe that is immediately consequentiall to a cursed tongue , be to be censured as a work of direct witchcraft ? whether of wondrous and dismall events , some be not to be referred to the mirables of nature ; some to contingencie & casualty ; some to divine judgment , some to diabolicall obsession , as well as some to effascination ? whether the devill may not work the facts & effects of witchcraft ; by such as only stand as yet , but in the temptation , or some disposition to be witches ? whether the devil ( as author ) may not worke some particular effects of mischief , against the wil & intention of the instrument ? . markes . whether the expresse character of a witch be corporall or mentall ; whether all witches have corporall markes , or diabolicall flesh-brands ? whether all witches flesh markes be alike in every part , and so to be known by comparison ? whether the devill sets his express and visible seale , upon the implicite and invisible compact ? how may it be discerned betwixt this devills body-mark , and any other corporall infirmitie ? i have hard it traditionally fabled of the strange figure , color , noysomenesse , bloodlesness , searedness , deadnesse , &c. yet to mee it is nothing argumentative . but i will help them to one which ( i take it ) is demonstrative . viz. if the learned physician can solidly conceive and aver that such a thing can have no naturall cause from the body , nor can be of any issue or use to the body ; then it argues and demonstrates something indeed . for the devills brandes perish utterly , and are lost to any naturall use of the body ; as being imprest and muted to serve for no other purpose , but as seals to the devills sacrament alone . lastly , what man ( of never so much observation or experience ) can with a safe conscience take his oath directly , that such markes are imprest by the devill , and serve onely for his use ? . imps , whether all witches have their imps or deale with familiars ? whether a visible impe be given upon an invisible compact ? whether the impe workes at the witches , or at the devills command or instigation ? how can a familiar or impe be discerned , if it never did any thing , but what ( by nature , or art ) a creature of that same kind , may stand in a capacity to do ? who can flatly atest wth a good conscience ; that this or that dog , cat , rat , mouse , &c. is the witches imp or familiar ? these things being considered ( with many moe almost irresoluble scruples , that might pertaine to this scrutiny ) i see not but that i may conclude ? though the authority be commendable , yet the case is doubtfull , the undertaking difficult , the profession dangerous , but the usurpation damnable . . case . whether all such feates , trickes , pranks , and exploits , as witches are said to play ; be credible to prudent christians ? the feates or prankes of witches , are nothing else , but an applying of unnaturall and unapt meanes , and unappointed by god , to bring some strange , odde or infrequent , some prodigious , stupendous or wondrous things to passe ; and present them to the outward senses . the more light and triviall of them are done by the witchmaking ; having an imp ( as an ape ) ready to play such tricks at a becke , or a nodde . but the more prodigious or stupendous are effected meerly by the devill ; the witch all the while either in a rapt , ecstasie , a charmed sleepe , or a melancholy dreame : and the witches imagination , phantasie , common sense , only deluded with what is now done , or pretended . all which feats might be referred to the witches compacts , conventicles , or common practises . and though learned men ( that write volumes of this subject ) be much upon them , yet i ( that intend but an abstract ) list not to belong upon the legend of witches . and therefore forbeare to order them : and shall onely give a tast of them confusedly , and one amongst another . they tel us ( and the vulgar second them with numberles traditions ) of their reading in the moon , al things that shall come to passe for a thousand generations . of their reading by star-light , what another has writtē in his closet a thousand miles off . of causing the voyces of two in conference to be mutually heard although as distant one from another as the east is from the west . of their being metamorphosed , or turned into beasts , bears , dogs , wolves , goats , catts , hares , &c. of their cutting one anothers heads off , and setting them on again ; suffering their limbs to be pluck tasunder and knitting thē to again immediatly . of their flying in the aire : and walking invisible . of their riding long and tedious fourneys upon broomes and distaffes ? and their sayling over seas in eggshells . of their carnall copulation with the devill ; and what feat elfes and changelings of such a coition ; now as bigge as gyants , and anon as little as pigmeyes . of their eating up whole fields of corn or hay , & drinking up whole rivers in seives . of presenting a curious banquet upon the table ; and inviting thereto their guests out of fairy land . of making a garden of delicat flowers to spring up in your parlour in the dead of winter . of raising stormes and showres out of tubs , turning streams backward ; haling ships laden against wind and water , with haires or twined threads . of making a cock or a flye to draw the hugest beame . of giving potions to make people love or hate as they please . making the strength of youth impotent , and dead bodies viripotent . of making bodies impenetrable or shot-free ; annoynting the weapon , and curing the wound , without the least virtuall contiguity : and turning all metalls into gold , drinking off a glasse of clarret , and make it to spout out of the forehead presently . shewing you such and such faces in glasses &c. causing to daunce naked &c. what should i tell of their feates wrought by figures , characters , spells , ligatures , circles , numbers , barbarismes , images of wax or clay , crystalls , looking-glasses , baso●s of waters , herbs , powders , urguments , sawes , knives , pins , needles , candles , rings , garters , gloves , &c. i feare i have even cloyd , while i talked but of giving a tast . a wise christian and conscientious wil leave the faith of all or most of these matters , with the authors . no prodigious acts ( though avouched and attested by hundreds and thousands ) must impose upon his beleife : if they utterly thwart his eternall and infallible rules of truth , which are , . to beleve , that all the devills stupendous actions in this kind , are praestigious delusions . that is , either meerly delusive , where all else is impossible , but the delusion it selfe : or mixtly delusive , where peradventure amongst some reality of meanes , matter , event , there is nothing but praestigiousnesse of forme , end , effect . . to believe nothing of all these , that ( in the least ) do usurp or trench upon the divine attributes ; omniscience , omnipotence , &c. for though devills be intelligential creatures , and of admirable ingeny and sagacity in comparison to reasonable souls ; yet while ( their intellect was unobscured by their fall ) all their perspicacity never reached to a shadow of omniscience : much lesse can all their long experience , observation , or revelation , now attain to it . and therfore if they foresee of thēselves , or foretel some kind of futures ; it is but as they are contain'd in their natural causes , or dispositions : and if they ghess at some secret intentions or affectiōs of the heart , it is no more then from certaine outward motions . so that wee may well conclude , they are ignorant , and erre in very many things ; whereof the ambiguity of their propositions and predictions , are a sufficient confession . likewise , though devils be called principalities and powers , & that no power on earth may be compared to them ; yet was all their power ( ere debilitated by their fall ) of no force to that power that belongeth unto god ; wonders they may worke , but those lying ones , deut. . . mat. . . thes. . . and yet not those , but as permitted by god , not impedited by angels , and having the matter hereunto somwhat praedisposed . and even then it is ( for the most part ) praestigious too . illuding humane senses , abusing their fancies , and ( which is worse ) deceiving their hearts . their utmost is but to produce phantasmaticall or false species of things ; and if any thing bee now verily done , it is but by applying actives to passives : which if wee were as cunning in as they ; we might also doe without them , and need never be beholding to them . but as for miracles ( of a true name and thing ) they are as strange and as admirable to them , as they are to us . and indeede neither for them , nor us , nor for angells to do , but for god alone , psal. . . he only can work miracles , to whom nothing is a miracle . and it were easie ( were it not too long ) to distinguish betwixt divine miracles , and diabolical prodigies ; both from the dignity and vertue of the doere ; the quality , excellency of the thing done , with the admirable and advantagious manner and end of doing . . to believe nothing of these , that ( being granted ) must of necessity work the universall disorder and confusion of nature . for though the devill may haply bee able to perturbe some particular course of nature : yet ( devils themselves , being part of the universe ) have no power to worke to the confusion and destruction of the whole . . to beleeve nothing of them , that utterly impugn the dictates of right reason . for that would directly imply contradictions ; and then impossibilities are necessarily to be concluded . . not to beleeve any thing of these , contrary to the infallible rules of gods word . for what faith can bee of those things , that crosse the grounds of faith ? against which eternall rules of truth ( whether of precept , promise , or practise ) devills and men , in all their operations or testimonies must needes bee found lyars . . nothing must be believed of all these , as tending to truth or to god . for the devill is false , and can speak no trueth , but to deceive ; and the devil is naught , and will do nothing like to good , but to hurt and endamage so much the more . . case . whether the power of a witch be such as is ordinarily supposed ? if we would be ledde by the terrible traditions , opinions , and apprehensions of the vulgar ; they are mostly ready to imagine , the power of a witch , to be more like the power of a devill , then of a witch : and so , the power of a devill to be more like the power of a god , then of a devil . and are eftsoones affrayd of the power of the devill , more then of god : and of the witch more then of the devill : yea and ( out of that feare ) are readyer to serve and please the devill and the witch , then god himselfe . but to be better informed , let us here inquire , . whence have witches all their power ? and i say , firs , not of god . for this is it chiefely that makes the act to be forcerous and prodigious , that the wounder is wrought , but not by the power of god . yet i dare not say , this power of theirs ( what ever it is ) is not from god . for the evil spirit was from the lord , that troubled & terrified saul . sam. . . neither did satanltouch , iob , ( body or goods ) but as god gave him , once and againe into his hands . iob. . and . nor had all the devills power to enter into or infest the swine , but as christ was pleased to permitt . mar. . . whence i conclude that god hath even . here also a working power : viz. of permission , limitation , direction , yea & of cooperation ; and yet all this without the least approbation of the power abused by the devill or the witch . . not from good angells . for good angells and witches never worke one with another : because witches work by vertue of a compact , to adore the power that they work by : and that the good angells can in no wise indure . revel. . . neither ( though they may be instruments of gods just judgements ) can they be assistant to the malice and iniquity of the creature . neither yet will the excellency and ingenuity of good angels , suffer them to condescend ( upon any tearms between them ) or dissemble a being bound at a vile wretches beck . how much deceived then ( through satans transformation of himself ) are those witches that have imagined their familiars to be no other then good angels ? . not from nature . for they take her un-aptest means ; and apply them to the wrongest ends . . not from art , or science . because they are indeed ignorant of all such grounds and principles ; rules & reasons . . al their power therefore must needes bee from the devil only ; who conveys unto them , what power is permitted him in that particular ; by vertue of a cursed contract , or confederation . in the execution wherof , he himselfe nevertheless is the sole agent ; and they but the wretched ininstruments . for ( as the hebrew hath it of the witch of endor , sam. . . and is plainly rendred , nahum . . ) though they seeme ladies and mistresses of their arts & acts ; yet are they indeed but satans meer slaves and vassals . commanding openly that power , as if they were superiour to him : and yet secretly invoking it , as inferior . and so the devill seemes as if hee were now compelled to obey ; when hee cunningly dissembles it , for his own ends . only he is willing to have this power both to be challenged by them , and imputed to them : that so hee may transfer upon them , the guilt , and hatred , of all those mischiefs & malignities , both before god , and men . . after what manner doe they use to exercise their power of bewitching ? sometimes they practise their power with more formality ; sometimes with lesse . now on a sodain & all at once ; now by times and degrees . some by themselves , some with their fellow witches . sometimes after this manner , and by these means : sometimes by the clean contrary . as witnesses ( what from confession , and tradition ) their sundry bewitching places , seasons , vestures , gestures , postures , spells , characters , ligatures , signes images , confections , herbs , unguēts , meats , drinkes , powders , boylings , broylings , scaldings , burnings , buryings , &c. indeed , what act or instrument of man , can be named ; that has not been , or may not be , sorcerously abused ? let me instance more expresly in a few particulars , . some worke their bewitchings only by way of invocation , or imprecation . they wish it , or will it ; and so it falls out . . some by way of emissary ; sending out their imps , or familiars , to crosse the way , justle , affront , flash in the face , barke , howle , bite , scratch , or otherwise infest . . some by inspecting , or looking on , but to glare , or squint , or peep at with an envious and evill eye , is sufficient to effascinate . ( especially infants & women with child . ) . some by a demisse hollow muttering or mumbling , isa. . . & . . . some by breathing & blowing on ; the usuall way of the venefick . . some by cursing & banning . . some by blessing and praising . . some revengefully , by occasion of ill turns . . some ingratefully , and by occasion of good turnes . . some by leaving something of theirs in your house . some by getting something of yours into their house . . some have a more speciall way of working by severall elements ; earth , water , ayre , or fire . but who can tell all the manner of wayes of a witches working ; that works not only darkly and closely , but variously & versatilly , as god will permit , the devil can suggest , or the malicious hag devise to put in practise ? . upon whom do witches execute their power ? if wee can credite what is reported of the old pagan witches ; how they threaten the gods , the heavens , sphears , planets , elements , &c. to pull downe the sun , moon , and stars , and preserve their influences in boxes , to mingle all , and make a new chaos , to dry up the seas , and remove mountains , &c. nay and some of our later witches are wont to brag of a power they have over the devill himselfe , how they can compell him , chain him , whip him , torment him . and these are they the papists call exorcists , which we call conjurers . who are said to differ from other kinde of witches in this , that they can imperiously command the devill , &c. whereas others are glad to do all by invocation or intreaty . indeed christ gave his disciples an extraordinary power against him , mar. . . and . and for anything that hee can do against us , hath left us the ordinary means , pet. . , . but i would these kinde of people could as easily extricate themselves out of the devills power : as wee ( for trueths sake ) must vindicate him from theirs . and that . because a creature that is inferiour by nature , cannot ( without a divine power ) compell one that is superiour to it . . a pretence to or usurpation of a divine power against him , prevayles not to subject him , but inrage him rather , as act. . , , , . . it is not likely the devill would invent or deliver any such art , whereby himself might verily bee coarcted or constrained : who is of such a pride as can indure to be brought into no subjection or obedience ; whether to god , or men . but thus much is to be beleived even by knowing christians . that witches may have a power from the devill to perturbe all things sublunary . and therefore they , and the devill are not amisse sayd to move winds , storms , tempests , showrs , lightnings , ( and some say thunders ) hayle , snow , frosts , mists , foggs , smokes , blastings , skathfires , earthquakes , seawracks , sicknesses , diseases &c. ( i spare to speak of their more notorious power over things inanimate , vegetables and all brute creatures ) but as touching mankind ( for there 's all the spite of the devill , and the witch ) that abuse not the other creatures , but in his prejudice . concerning such , it is commonly said , that witches have power over infants , more then the aged ; over women , more then over men ; and over women with child , more then over others . and for the proof wee are put to story , tradition , and experience . but the question ( best worth deciding in the whole case ) is this . whether witches have any power against faithful & godly men : as well as against the wicked and profane . some people are perswaded , that a witch can have no power at all against a faithfull man . and think themselves armed sufficiently to their opinion , from a great witches owne confession . numbers , . . surely there is no enchantmēt against iacob , nor is there any divination against israel . but it would be considered , that the hebrew word signifies ( notice ) rather then ( not against : ) yea but say , not against iacob , not against israel ; iacob and israel there intimate a congregation , not a person . thus therefore it may truly be distinguished , & determined ; that witches and sorcerers can have no power against the whole church of god , the whole body of christ , but may doubtles over this or that particular person ; though never so pious , never so beleeving . because such a subjection , followes gods permission . and being but a temporall evill , no faith or piety hath here an absolute promise of exemption : satan had his obsessing power even over iob , a godly man ; as well as over saul , a wicked man . christ acknowledges one for a daughter of abraham , and withall that she was troubled with a spirit of infirmity , luk. . that is , an infirmity wrought by the meanes of an evill spirit . how easy were it ( but that i resolve against all such prolixity ) to instance from the fathers , and other authors , of more then hundreds of good and godly men ( in all ages ) not onely immediatly obsessed by the devill ; but by his evill instruments , most strangely and terribly bewitcht ? besides examples and experience , there is reason also to establish this for a truth , . because corporal bewitching is ( as i said ) but an outward suffering ; against which not the best saint hath any ground to plead an absolute priviledg . . one of the maine reasons of gods permission of witches were thus eluded . viz. for the try-all of the faith and patience of the saints , which , how could it possible be , if they were here exempted ? . the devills hatred is greatest a gainst godly men , whom he labors most ( by himselfe and his instruments ) to disturbe and distract . yet in this community of sufferance , is there some difference to be observed . as the godly are bewitched in their body onely : the wicked both in body and soule . the godly for the try-all of their graces : the wicked for the punishment of their sins . the wicked curse god to his face : the godly blesse him so much the more . to the godly , this is all their hell : to the wicked , but as their hells beginning . . case . how the power and malice of witches may be prevented and redrest with a good conscience ? the popish schoolemen not a little leave our consciences perplexed , in this question of theirs . whether it be lawfull to remove the signes of witchcraft ; to the intent the effect thereof may cease ? in that they who proposed it , are so divided upon it . some of them make it an act meritorious , so to doe : some againe , an act superstitious . but their resolution on either side satisfies not . for it cannot be an act meritorious in any ( to dispell or destroy the signs , means & works of the devill ) but in him alone that came into the world for that very intent . iohn . . . nor is it to be counted for an act superstitious , to remove or dissolve any thing , that the witch hath left or put in any place , for a signe , spell , charme to bewitch by ; and that such a thing removed , dissolved , the witchcraft is disappointed and must cease . so be , it be certain that they are the signes or meanes of witchcraft , and placed there for that very end . and that there bee not a more diligent search to find out the witches signe or spell , then to betake to prayers and like duties . and that the effect of such ceasing bee not hoped or expected meerly from the removall of the thing ; nor as the consequent or condition of the diabolicall compact . but that it is done through confidence in god ; and a contempt of all such sorceries . for if a man were certaine that such a thing were a witches signe or spell to bewitch by ; it would argue more assent to the devils working to suffer it , and let it alone ; then to remove or destroy it . neither is there any doubt to bee made , but that witchcraft ( with all the appendices ) may be resisted and removed by any unlawful meanes . which cannot but be such , if there be no consulting with , cōsēting to , or expecting from the devill : but a reference to , confidence in , and dependance upon god alone . indeed people are here but too superstitious , as touching the fortifying or relieving themselves . i passe over what superstitious remedies are here taught in that other religion ; as the tolling of a baptized bell ; signing with the signe of the crosse , sprinkling with holy water , blessing of oyle , waxe , candles , salt , bread , cheese , garments , weapons , &c. carrying about saints reliques , with a thousand superstitious fopperies of their exorcising trade . i only speak of such superstitious practises , as are used by men of all religions . . in seeking to a witch , to be holpen against a witch . . in using a certain or supposed charme ; against an uncertaine or suspected witchcraft . . in searching anxiously for the witches signe or token left behinde her in the house , under the threshold , in the bedstraw : and to be sure to light upon it , burning every odd ragge or bone , or feather that is to be found . . in swearing , rayling , threatning , cursing , and banning the witch : as if this were a right way , to bewitch the witch from bewitching . . in banging and basting , scratching & clawing , to draw blood of the witch : an act not onely superstitious , but so injurious ; that it 's rather a provocation to the malice of the witch , then any fortification against it . . in daring and defying the witch out of a carnall security , and presumptuous temerity : bebelieve well ( saythey ) have a good heart and feare not , and the witch can have no power over , &c. a good beliefe will now arme well indeed : but alass ! that 's quite another thing , to this confident audacity . one is in god , the other in themselves . one is the confidence of a pure heart , the other is the security of the profane : one keepes within its own calling , the other wanders out of it : and so not only tempts god , but the devill too . it is worth the observing , how the devill once served them upon such a presuming as this , acts . . and . but what say they for all this ? bold bayard once daslrt out the witches braines . never tell them ; they have alwayes observed that witches least hurt them , that worst use them ; and they that are least affraid of them , still fare best by them . oh! how the devil dissembles a feare of those men whose cases are most to bee feared ? how hee spares them temporally , that he may not spare them spiritually and eternally ? what cares he for bewitching their bodies , when hee has thus bewitched their better parts , their soules ? thus having removed all false means ; though we here approve of no kind of exercising , much lesse admit it as an ordinary calling in the church of christ ; yet we freely professe , that god hath not here left his church destitute of sufficient and lawfull remedies , whether preservative or restorative . and these be ; . a conscionable care against sin , the old witch of all . that did effascinate our first parents , and us in their loyns ; but since hath directly bewitched us , both in our professions , gal. . . as also in our conversations , sam. . . that hath made us make a covenant with death , and an agreement with hell , isa. . . that hath brought us to an abnegation of the sacred trinity ; and to a corruption and profanation , both of word and sacraments . that makes us beleeve wee are lords and ladies of our own wils ; when wee are the only servile wretches , led captive by satan at his will . that rewards onely with meer delusions of momentary pleasures , to the hazard of eternall paines . more especially it behoves us to take heed of all such sinnes as ( besides the devill ) more particularly expose us to the witch . and they are , . morose cogitations ; for they tempt god to give us over to visible temptations . . dire imprecations ; for they want only gods saying amen unto them . . tyrannous and oppressive actions ; for they cause the lord to depart from us , and an evill spirit from the lord to trouble us . . hypocriticall professions ; for if the uncleane spirit finde his house empty of all true graces , and swept only by an outward restraint , of some more scandalous and notorious vices : and garnished with simulated vertues , superfluous observations , affected garbes , and formall services : then hee taketh with himselfe seven other spirits , &c. matth. . , . and it is to be noted how the devill has always delighted to haunt & frequent monasteries , nunneries , and old abbeys , places of so much hypocrisie . . superstitious and profane communications , especially of devills , witches , and witch-finders . we have some stories of such as by making these their table-talke , have made themselves the more obnoxious to their infestations . it is strange to tell what superstitious opinions , affections , relations , are generallyrisen amongst us , since the witch-finders came into the countrey . and i pray god that these things doe not dispose & expose us to witches , rather then help to ridde us of them . . next to a care against sins ; is an endeavour after graces . and those . faith , for that makes every way strong to resist the devill , pet. . , . . purity of heart , for the unclean spirit findes no rest in dry places , mat. . . and to let him find no rest in us , is the way not to be molested by him in any kind . . prayer and fasting , for these are prevalent against the worst kind of them , matth. . . . confidence in christs name and power , word and promises , mark . . . . frequent reading and meditating upon the holy scriptures , for ther 's the sword of the spirit , to pierce the head of the huge leviathan : there 's the voyce of the wise charmer , to make the deafe adder , and the olde serpent burst in pieces . search we there , & apply we the speciall promises & consolations for our particular case , gen. . . ps. . , , . joh. . . joh. . . mar. . . rom. . . cor. . . jam. . . pet. . . but we must take heede of profaning scripture names , phrases , and fragments ; as witches themselves do , in their most execrable witchcrafts . or of setting apart certaine incompetent , and in-concerning verses for charms , as the papists do and teach . . the prayers of the church or congregation , for they avayle exceedingly in any manner of infirmity , jam. . , . . thanksgiving to god for his speciall providence ; blessing and praysing him for his own protection , & angells administration . . a keeping us within our owne callings , so shal the devil find us , neither idle , nor ill occupied ; so shall occasion be avoyded either for him to tempt us , or we him . . a just contempt of the devill , and of all his praestigious . arts and instruments , jer. . . as not to bee secure , so not to feare , for the devill is a false spirit , & smiles in fayning a yieldance to a fond presumption : but hee 's a proud one too , and therefore cannot be more vext and troubled then at a just & true contempt . case . whether it be lawfull to consult with a witch , upon any occasion ? al consulting properly implies ; as if one would now be informed by another , of what he would know , or advised what he should doe : either of which are very improperly sought for at a witches hand , that indeed knows neither truth , nor right , and in express opposition to whom god has been pleased to appoint for his a far better counsellor in that case , esa. . . . neneverthelese , how madly have superstitious and profane people alwayes runne upon their devices to be here advised . gen. . . sam. . . king. . . dan. . . albeit god hath utterly prohibited and condemned it , levi. . . and . . deu. . . and that the old ecclesiasticall censures have been the same against all such consultation , as against witchcraft it selfe . and that some civill or politique laws have decreed death to the consultor equally as to the witch . and that it hath been the common observation of all people , that none have ever thriven after so tempting an attempt . and that the same iudgments of god are yet in force against al such as heretofore . . king. . . chron. . . upon these many considerations i conclude , that althoug one way is more damnable , yet there is danger in consulting every kind of way . whether out of curiositie , or for exploration sake , as wel as out of superstition . . if out of curiosity onely to see and here , and tel what a witch or wizzard can say or doe . this is out of any mans calling or commission , and so fals under a tempting of god . . if for exploration sake , so as to examine and discover the witch . herein ( though the authority may be granted . for safe and good ) yet speciall heed is to be had , either of adjuring , or yet of alluring the divell or the witch . forto adjurea witch , if it be done by way of humane obtestation and intreaty , then is it palpable consulting : or if it be done by way of divine attestation ( charging and challenging in the name of god ) what else is it then , but that we call exorcizing ? and likewise to allure the witch to do any act of witchcraft , ( through disguise , dissimulation , fayre words , promises , or any other pretext ) yea although it be with intent to descry or make discovery , yet even this is to do evill that good may come thereof . and therefore the witch of endor justly exclaimes against the injustice and treachery of such an inticement , although it might have beene to such an intent , sam. . . . now then this it is , to enquire here over familiarly may bee to allure : to charge over highly is to adjure : but only to interrogate rationally and legally , this is safely and sufficiently to explore . . but the damnable consulting of all is , if out of superstition ; to be informed of what is future , absent , lost ; or to bee holpen against any strange handling whatsoeever . for here is the same faith that is in the witches operation and confederacie ; and ( at least ) a mediate assenting and joyning society with the devill . and a yeelding or acknowledging the devill to bee the author of helpe ; which standeth in the name of the lord our god alone . oh! that people would bee perswaded of it ; then should we not heare so many fond objections , whereby they seek to justifie themselves , and to evade all that can be said against them . but marke how little all they can say for themselves availes them : we will number their objections , and set our answer to them , not onely to refute , but instruct them . . i went for my owne satisfaction , and at my own hazzard , and what has any body to do with it ? yes , the church has to doe with it , and censure it , as inconsistent with her communion , cor. . . the state hath to doe with it , and punish it , as enemy to the society thereof . for the diabolicall associating must needes be adversary to the humane . nay , and every private christian hath to doe with it , to complaine of the grievous scandall thereof , and require satisfaction . . it was not a witch that i went to , but a wizzard , a wise man , or a wise woman , as they call them . all witches are not of one kinde : and severall kindes are not of seveverall natures : neither doth variety of degrees varie the kindes or natures . things may be of the same brood or litter , though unlike one another ; and every one not so like the damme . . it was neither witch nor wizzard , but a jugling impostor . but thou wentest as to a witch indeed . the delusive event , excuses not the delusion of thy intention . . i went to none but a good witch . who ever cald a witch good , but bad men ? and if the devil were called good , wouldst thou therefore goe to him ? . i meant nobody hurt in it . a good meaning will not warrant the use of ill meanes . . it was not i that went , but my wife , childe , servant . nomore was it ahaziah , but his wife , kings . aske but thy conscience , if thy heart went not along with them , either in the command or consent . . i medled with none of their witcheries , &c. thy faith or perswasion to be satisfi'd and resolv'd in the businesse thou went'st about , was enough to mingle thee with the witch in her confederacy . nay , thou wast the very cause of that act of witchery that was now practised for thy sake , and upon thy occasion . . i saw nothing , i found nothing but good . all good is to bee suspected that comes from the devill , who never did any thing like to good , but for the greater ill . . i was told nothing but truth . the devill is a lyar of himselfe , and never told truth , but to deceive . some light truth peradventure , and that either forcibly , or against his will ; or fortuitously and without his knowledge ; or falsely to deceive thee in a greater truth , and others with greater lyes . hee that looks to heare truth from the devill , may soon hear it to his sorrow , as did sanl , sam. . . . i went but to see if i might bee inform'd or finde what i had lost . what was all that losse , to the losse of thy credit and conscience ? nay , not onely losse of peace within thy selfe , and of reputation with wise men : but of report with good men , & of favour with god . what if thou had'st not found ? then was thy labour and hopes lost to all the rest . say thou didd'st finde , it comming by the devills meanes , comes with gods curse . thus is it lost though found . nay , and ( in thy sense ) shall be lost againe . for ( besides that god blowes upon it ) the devill ( since thou art so ready to seek after him ) will be ready the second time to bereave thee either of that , or as much as that comes to , that so he may make thee seek to him againe . thus shalt thou be continually the loser , and the devill the gainer : whereas hadd'st thou either despised thy losse , or despised this way of finding it , thy losse had not onely rested there ; but thou hadst beene a great gainer by gods grace and blessing . . what would you have me doe ? i could not endure to see the poore ▪ thing so strangely handled , but seek out some remedy for it ; and no body could tell what disease it was , all physick would doe it no good , &c. because ordinary meanes failed , was god therefore to bee deserted , and his greatest enemy addrest unto ? but that i am resolv'd to speak english only in this epitome : i could further reply , out of an ancient fathers owne words to one that had procured a charme to cure his child , and objecting , what , would you have it perish ? yea , let it perish ; better it perish then thou ; it temporally , then thou eternally . what should i tell of christians that have refused to touch , take up , or once remove a witches charm , spell , signe ; no not for their owne present cure ? nay , and of very heathens that have derided and rejected all such remedies ? . i did it onely in an humour , because i had a mind , or fancy to know mine owne fate or fortune , &c. because this is indeed the fancy and humour of too many : let them hear what i say now unto them , in sundry considerations . . so did saul , and heard his destiny to his utter despaire , sam. . , . . all future things are reserved in gods owne knowledge and power ; and therefore solely to be referred to him . . who ( of men or angels ) have been his counsellors to be ordinarily acquainted with any such mysteries ? . for a man to bee foreacquainted with his own fortune ; though it were expedient , yet is it not lawfull : and though it were lawfull , yet is it not expedient . for if good things be presaged to him , and they false ; that makes him miserable in a frustrated hope : if bad things , and yet false , that makes him miserable in a needlesse feare : if bad things and true , they make a man miserable in his owne apprehension , before he is so in himselfe . if good things and true , yet the long expectation both crucifies and takes off the edge of delight in their fruition . . when did ever any diabolicall predictions want their ambiguities or equivocation ? for so fallaciously doth the devill use to frame his oracles , as that they may stand good with either event ; to the end we may be either way deceived , and yet he neither way thought to deceive . . is there any certainty of their fore telling things future , that are ignorant of what is past or present ? or how can they tell what shall betide another , that are not aware of what may befall themselves ? . have not the sager heathens derided all astronomicall , genethliacall , physiognomicall presages and predictions ; and are they things to be believ'd by christians ? . he that will easily believe the devill upon his word , can hardly have any right faith of god in his promises : for credulity to satan , is to god-ward infidelity . . one that is here over anxiously , or curiously inquisitive , as he hath much of the infidelity of an atheist : so not a little of the carnality of an epicure . for 't is a manifest token he both loves , and likewise feares himselfe too much as touching the body and present being . . case . what punishments are witches worthy of ; or may justly be inflicted on them . that witches are to be punished is the law and sentence of nature , reason , policie and religion . nature sayes so , because they abuse her order : reason says so , because they change her dictates for delusion : policy sayes so , because they disturb her peace : and religion sayes so , because they pervert her power . hence have proceeded all those bitter invectives of heathen & meer naturall men ; all those solid irrefutations of learned men & philosophers ; all those severe edicts of princes and magistrates ; and all those sharpe censures of the church against them . to pronounce sentence therefore in a word ; a witch , ( a reall ranke witch ) is worthy of all poenalty that can either be inflicted or imagineth more then temporal , spirituall and eternall punishment cannot be devised ; and al these are here deserved . . spirituall punishment , even the heavyest anathema , or greatest excommunication , deut. . . ezek. . . mic. . . john . . cor. , . cor. . , , . and great reason that witches should first be spiritually or ecclesiastically punished , . because the sin of a witch is ( formally considered ) a meere spirituall sin . . witches primely abnegate and abjure the churches faith and fellowship : and therefore should first of all bee cast out of their communion . . it is just talion to deliver such up to satan that have already given themselves unto him . . temporall punishment , exod. . . levit. . . and the reasons are , . because the fact and effects of witch-craft are externall , and disturbing the civill peace . . witches in joyning confoederacy with the devill become profest enemies to all true humane society , and therefore deserve to be cut off from it . . their toleration is pernicious both to church and state , not only in regard of their maleficiating mischiefes , but also of gods judgments , isa. . . . nahum . . kings . . conferr'd with king. . . . because the longer witches are suffered to live , the worse they are , not onely do more mischiefe to others , but grow more wicked within themselves . humane mercy will never amend them ; nor the devil never forsake them til they fall under the magistrates hand , and if ever they repent it is then , or not at all . . eternal punishment , rev. . . and . . and there 's reason for that too . . it is just that they who utterly deny god should be utterly denyed of him . . that they who give themselves to the devill , and worship him ; should goe to him , and receive their reward . but the maine of the case is touching civill poenalty . and if you ask what particular punishment is to bee inflicted ? the scripture saith stoning , levit. . . authors in their stories likewise store us with lawes and presidents of their hanging , heading , burning , drowning , fleaing off their skinnes , breaking upon the wheel , casting down headlong from steepe hills and rockes , cutting theirh troats , pressing , racking , beating with stripes , braining with clubbs , banishment , imprisonmēt , degradation , privation of office , forfeitur of estate , &c. thus thought they no punishment enough for witches . all which inflictions , witches ( absolute witches ) may be well worthy of . but god forbid they should be thus punished for witches ; that indeed are no witches . for so innocent blood may be brought upon a land . yet i speak not this , as if some who are impostors only , or but coūfeit witches ( as juglers , gypsies , fortune-tellers , figure-casters , wizzards , conjurers , calculaters of nativities , with false prophets and prognosticators , that presume to presage what changes shall be either in church or state , should be unpunished . but that true and reall witches should bee truly and really punished , to true and real intents . and that magistrates and men in place , may wisely and justly preserve and discharge a good conscience , and do no otherwise ( in this case ) then as josiah did , king. . . where note , . his wisedome in discerning ; they were spyed out in the land : a word noting perspection , and circumspection ; and that both of the mind and senses . shewing how both the internall and externall powers of discerning should bee employed , and weighing both the abstruse mysterie ; and more palpable materiall circumstances thereof . . his integrity or sincerity . that he might perform the words of the law , &c. looking at nothing more then the honour of god , the justice of the law , the trueth of the church , and the peace of the common-wealth . but to take heed of doing ( in such a case ) as saul did , sam. . . who may well be deemed now to have done al smisterly . . because if the intention of his heart had been right to cut them off ; then doubtlesse had it not been so soon disposed to consult with them . . it is surmized hee lookt onely at his owne private sufferance by such , sam. . . and not at the law of god or publique good . . the jewish rabbines say that hee did it enviously . because the diviners also foretold of his ejection from the kingdome , and of davids election therunto . and something is observable to such a purpose , in that samuels death , and the witches execution are mentioned both rogether . noting hee forbare to execute his malice upon them while samuel liv'd . because samuel ( a prophet of the lord ) had also foretold the same . . some learned protestants are of opinion that under pretext of witches saul now slew the gibeonites , for which the judgment followed , sam. . . neither indeed want we the storyed examples of gods judgements upon those that defamed , prosecuted , and executed them for witches , that indeed were none . wherefore i make bold to propose here these cautionary quaeries to bee considered , . whether all kinds of witches are to bee punished with one kind of punishmēt ? and hereto i answer vulgarly at first hearing , god forbid . and doe confesse further , that i have read divers laws cited for divers degrees of mulcts & poenalties . whereto i may adde also our owne statute law in that behalf wherein ( in my poor judgment ) severall kindes and measures of poenalties are well enacted against several kinds and degrees of witches . and i could wish with all my heart , that in the execution it were but so sctrictly observed , as in the law it selfe is wisely provided . . whether a witch is to be punished capitally for the pact or for the fact of witchcraft ? i know some ( both papists and protestants ) that are eager for denouncing upon the pact alone , without any fact done . and would have witches cut off ( as men kill serpents ) before they have once stung or poyson'd any . but ( under correction of better judgments ) i am bold also to pronounce my opinion . that although the meere pact bee mortall before god : yet neither the pact without the fact ; nor the fact without the pact , is to be capitall before men . . not the pact without the fact . for so it is not onely a meer spirituall sinne , a meer sinne of thought ; but may be a meer dreame or delusion . neither do i beleive there was ever in any a reall pact , without a reall fact . for the devill does not now confederate for nothing ; nor will hee suffer his associate to be idle . neither is the covenant , but for the arts sake ; nor the art , but for the practise . neither yet can a pact be well suspected , or prooved but by some kind of fact . the witch of endor , sam. . was so notoriously known to bee a pacted witch . that sauls servantscould tell him of her , at first asking , and of the familiar spirit shee had , vers. . yet does shee onely plead against saul , for alluring her to the fact , and so subjecting her to the penalty of the law , ver. . which plainly declares that the actor pleaded and the guilty apprehended their obnoxiousnes to the penalty of that law from the fact , and not from the pact alone . . not for the fact , without the pact . for then it is to bee conceived and censured as the effect of some other sinne or crime , and not formally of witchcraft●… . a parent ( like as witches use ) curses his child , and god sayes a men to it . hereupon the child is obsessed , or strangely handled ( peradventur perishes , a thing of two common example ) but what ? must the parent hang for the malefice ? no ; and why ? because here is onely the factor effect without the pact . . whether the implicite compact be lyable to the like poenalty as the explicite ? an implicite covenant is solely in the faith and assent , now prodigious effects may follow without any other familiarity . and whether familiarity so far forth as invisible faith & assent , be felony , it is not in me to determine . only i desire to be satisfyed what difference is between this , and the faith and assent in every deeply malitious sinne ? for that likewise implicitly makes a malignant covenant with the devill . esa. . . me● thinkes there should bee some differences made betweene them ; and that very demonstratively . i have labored to excogitate them , but finde it difficult to set them so really disparate and distinct as i would , in affection , intention operation . for to me there appears in all something of the same corruption . and this very difficulty tells my conscience what a wary discerning should here be for censure and poenalty . neverthelesse i do not judg those , that shall proceed to judge them , upon a clearer distinguishing and discerning . . whether one addicted to the speculative way onely ought to incurre the same poenalty with the operative witches ? i am not of those that contend for the lawfulnesse of magical science . because i cannot reach ( in my judgement ) to conceive , how it can be preserved ( by such as wade too far into it ) in the pure naturalls : but must needs ( what through ignorance or arroganee ) bee polluted and deprav'd with some kind of delusions diabolicall . notwithstanding doe i not reprove the knowledge of these things altogether . lest i might reprove moses and daniel , acts . . daniel , . . who knew them not to use or practise them ; but to detect , and refute them : or knew them to the perfection of the understanding , not to the depravation of the will . yet doe i thinke those worthy to bee reprehended that shall affect , commend or promote this studie , ( a studie as the most difficult , so the most uselesse ) yea and to be censured too . but neverthelesse not like the operative that have hereby wrought mischiefe or offence to the disturbance of peace and truth , in the church and state . unlesse laying aside all scrutiny and contemplation as touching the mirables of nature , their spespeculation be of diabolicall magicke only : in contemplating and musing of ( i cannot tell what ) compact , conventicles , rites , sacrifices , invocations , conjuratiōs , charms , spells , characters , figures , circles , barbarismes of words , prodigies of fact , &c. admiring , adoring , boasting , commending , teaching , &c. these ( as masters and professors in witchcrafts ) i thinke worthy most punishment of all . . whether a passive witch be to be punished by the law as well as an active ? how extreame were it therfore to suffer from men ; because they suffer from the devil ? can his ●●cruciation be a sufficient cause for our execution ? i conceive the meerly passive therefore are here to be exempted . because though the devil works by them , yet it is without them , yea & oft times against them . neverthelesse the mixtly passive , may be distinguished from those who are lesse to be pitied or spared because though they may now be somwhat passive , and the devill ( as it were ) forcing them to malefice or mischiefe ; yet they first were active , and freely gave their consent so to do . . whether a witches own confession bee sufficient to hang her ? i cannot see ( in the maine ) but a witch may bee eondemned out of her owne mouth as well as any other malefactor . for her owne mouth can speake , her owne guilt best , and may not amisse be taken for a right discovery of her own conscience . nor doth her sexe any whit invalidher own testimonie against her self . nevertheless it would be wel considered whether she was forced to it , terrified , allured , or otherwise deluded . and withall , if in her owne mind and perfect senses ; if not out of some melancholy humour or discontentment working to say any thing through tediousnesse of life ; if her becollection or recantation may not stand with more probability if they be not meer impossibilities whereof not a circumstance tending to such a matter , can bee made to appear . but it matters not much , though shee talke of never so many monstrous or ridiculous delusions or absurdities , ( for the devills actions are now to be admitted for no lesse ) if so be some reality of depraved affections , intentions , or effects may be observed therein . whether a iury may with a safe conscience give up their verdict in finding such or such an one for a witch ? doubtles it may be done . for whatsoever sinne or crime is punishable before men , is also convincible by men . otherwise all lawes against them were to no effect . for the law is not to be executed before the sentence bee pronounced ; nor ought that to be before conviction . neither is it requisite that so palpable evidence for conviction should here come in , as in other more sensible matters . it is enough if there be but so much circumstantiall proofe or evidence ; as the substance , matter , and nature of such an abstruse mystery of iniquitie will well admit . but withall i could wish that these twelve good men and true , were not impannelled of ordinary country people : but of the most eminent physitians , lawyers and divines , that a country could afford . what if there be no such maine evidence against witches ; are they therefore to be tolerated or to escape ? some are of opinion that a strong presumption is enough to cut them off : but that were a strōg presumption indeed ; others , that it is good to hang thē out of the way however for terror and examples sake : a terrible thing indeed , to make them examples in the punishment that are not yet fully found to be examples in the offence . others would have it done and it be but for their repentance and conversion . because ( say they ) witches will never thinke of repenting till they come to the gallowes . were it so , it were then happy for the wretches ; but say it were so , gods mercy excuses not mans injustice , but aggravates it . in my mind therefore this is safest , and satisfactory ; where god hath denyed man full evidence , it is not for mans iustice to fall to execution of vengeance : nor is that to be called tolleration where conviction is wanting . this is plain in more sensible cases ( as of murther , theft &c. ) where the law proceeds not ( though upō never so strong presumptions ) for want of plenary and particular evidence ; and why not here sith it is a matter more occult ? and if it remaynes so occult , as not to come within a legal conviction ; it is a signe god hath reserved such for his owne iustice and vengeance which all their devillish darknesse shall not be able to elude , malac. . . hee will draw neare to their iudgment though they think themselves never so far from mans . he will be a swift witnesse against them , when mans is either slow or insufficient . case . whether a witch may repent , and so be saved ? i know the churches of old have been so charitable , as to suppose their conversion : and to that purpose , have ( in severall cases ) proposed their penance . and i read in story of the notable repentance of certaine pope witches ; with the miraculous signes of their salvation . and have heard the tradition , how the devill has been forc't to cast up and cancell some such pacting indentures , though written with the partyes owne blood . i will conceive withall , that witches have as great cause as may be to recant them of their bargaine , and labour to returne . because they have made a covenant with one , that ( on his part ) never intended to performe the least tittle promised , otherwise then praestigiously . they serve a hard master , that hates them according to an irreconcileable enmity , gen. . . notwithstanding all the pretended familiarity : and not onely so , but renders them hatefull both to god , & men . that infests their habitation night , & day ; torments them sleeping and waking ; terrifies them with gastly sights , & hideous sounds ; makes them familiar to the most loathsome creatures , wherein are least footesteps of the creator to be perceived . haunts them continually , to be still imploying their imps about one mischiefe or another : and will not suffer ( would a witch be so good ) to remove the evill done to any one , but by transferring it upon some other ; or else threatens to inflict it upon themselves . keeps them alwayes poore , leane , naked , diseased , discontented ; and deludes them utterly in their most imaginary pleasures and contentments . if they chance to steale any thing after a prodigious manner , he straightwayes as praestigiously conveys it from them againe ; or so infects it that it is nothing usefull to them . and after once wholly his seekes to betray them to temporall iustice , that so he may the sooner get them into his infernall possession ; and this he is the more eager upon , lest peradventure having wearyed themselves in this way of wickednes it might come into their minds to repent them at length . and thus we have the devill also fearing their repentance ; and by that it should seeme there is some hopes of them . there would be more hope if wee could heare god promising and promoving it . but god hath universally declared himselfe for their damnation . malac. . . revel. . . and . . and it is safest alwayes to judge after his sentence . wherefore though witches may have some slender thoughts and wishes for salvation , as had balaam , numb. . . yet i cannot but thinke it a rare thing still for magitians to come and worship christ . mat. . , . as to the case therefore ; to say that of witches , some may convert and be saved ; some cannot convert , but shall bee damned . this were to leave the case as indefinite , as i found it . for lesse then so cannot be determined concerning the least of sins . give me leave therefore to declare the iudgement of my conscience both somewhat more determinately and distinctly . viz. that the arted passive and simply deluded witch may repent and be saved : but the solemnly pacted , malitiously active , and utterly apostate witch neither can , nor will , nor shall . the arted witches , act. . converted and so were saved . for the word of god prevailed to that purpose . vers. . yea they beleved and shewed their deeds . vers. . but simon magus though heeused the meanes of salvation ( hee beleeved , wondred and was baptized , act. . . ) yet neither had hee part nor lot in the matter of sanctification or salvation , ver. . yea , though the apostle puts a peradventure upon his repentance , prayer , remission ; yet is hee peremptory upon his reprobation , vers. . . and all is because of the diabolicall and indissoluble pact the bond of iniquity . so the damsell , act. . . . . a meerly passive witch ( whose divination or soothsaying was forced thorow a daemoniacal possession ) was saved no doubt . of which her opportune occursion , her confession , her application of it , her perseverance , with satans ejection out of her , are sufficient testimonies . but i cannot say so much of iezabel and the witch of endor , who were malicious active witches . manasseh likewise ( though some think hee was no witch himselfe , but only a consulter , a favourer and a promoter of them ) yet ( led by the many notable expressions , chr. . . ) i rather conceive he was a very witch . neverthelesse it is said he sought the lord , and prayed , and the lord was entreated of him , vers. . . but he was no apostate witch . for it is not spoken of him til after his conversion . he then knew that the lord he was god , v. . but simon magus and elymas the sorcerer ( two apostate witches ) who would have hired the power of the holy spirit for money , who maliciously sought to pervert the faith & truth of christ . these therefore the apostles ( peter and paul ) denounce expresly for damned reprobates , act. . . and . , , . to conclude , when i shal be instructed , of any one particular and specifique sin , so neare to the sinne against the holy ghost as this of witchcraft : or that there is any other blasphemy more imputing the works of the devill to god , or the workes of god to the devill : or such an anti-christian misterie of iniquity with lying wonders , and strong delusions , thess. . or such a giving heed to seducing spirits and doctrines of devills , tim. . or such a treading under foot the son of god , counting the blood of the covenant a vaine thing , and doing despight unto the spirit of grace , heb. . or in very deed such a sin unto death , john . i say , when i shall be instructed that the sin of witchcraft is not all this : or if there bee any other specifique particular sinne so like to all this , as is the sinne of witch-craft : or to which both the scripture phrases and properties that divines make of the sinne against the holy ghost , may bee more aptly and fully apply'd , then shall i bee convicted in conscience to bee more remisse in my judgement against the pacted-active-apostate witch . finis . daimonomageia a small treatise of sicknesses and diseases from witchcraft, and supernatural causes : never before, at least in this comprised order, and general manner, was the like published : being useful to others besides physicians, in that it confutes atheistical, sadducistical, and sceptical principles and imaginations. drage, william, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : , : ) daimonomageia a small treatise of sicknesses and diseases from witchcraft, and supernatural causes : never before, at least in this comprised order, and general manner, was the like published : being useful to others besides physicians, in that it confutes atheistical, sadducistical, and sceptical principles and imaginations. drage, william, ?- . p. printed by j. dover ..., london : . item also appears at reel position : as part of wing d b (physical nosonomy). reproduction of original in the harvard university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -- england. demonomania. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - angela lea sampled and proofread - angela lea text and markup reviewed and edited - pfs batch review (qc) and xml conversion daimonomageia . a small treatise of sicknesses and diseases from witchcraft , and supernatural causes . never before , at least in this comprised order , and general manner , was the like published . being useful to others besides physicians , in that it confutes atheistical , sadducistical , and sceptical principles and imaginations . london , printed by i. dover , living in st. bartholomews-close , . daimonomageia : a small treatise of sicknesses and diseases from witchcraft . definition . a disease of witchcraft is a sickness that arises from strange and preternatural causes , and from diabolical power in the use of strange and ridiculous ceremonies by witches or necromancers , afflicting with strange and unaccustomed symptoms , and commonly preternaturally violent , very seldom or not at all curable by ordinary and natural remedies . signs diagnostical . i. if the sick voids things that naturally cannot be bred in the body , nor put therein from without , distrust witchcraft : if they void rose-bryars an hand length , sticks , thorns , and bones by stool ; as thomas bromhall of strange apparitions , testifies , page . if after , and with violent and preternatural pains , the sick vomits gallons of blood , or the like goes by urine , and so continues day by day , and void worms at a time , or several hundreds , and so continues , judge it fascination : that there have been such , see tho. bartholin , historiae anatomicae , and sebastianus brand. a physician of my acquaintance told me he examined strictly eye-witnesses , in one town where he was , and where it was a report , that a maid bewitched , vomited wool , hair , needles , pins , &c. and they assured him of the truth , that it was so ; and the like have i heard of some tried formerly at some assizes of this kingdom . one vomited thorns of the sloe-tree , and hooks , as christoph. rumbaus in obs. testifies . another vomited cloth , pieces of iron , stones , and bones ; and a maid voided downwards pitch and soap , stones , and pieces of bones , which also she cast up by vomiting , being much pained at stomach , and made very lean , died at last , forestus , obs. med. lib. . schol. ad observ. . but , one swallow ( as the proverb is ) makes no summer : vis unita fortior , & quae non prosunt singula juncta juvant ; in the multitude of witnesses there is sure testimony ; specially they not allured by gain , or obliged by interest , or superstitionated by education , or forced by rigour of authority , but one writ in one place , another in another ; one in one country , another in another ; one in one age , another in another ; one the judge , the other the physician : so that they held no confederacy to cheat future ages , but writ their clear experience ; which experience induced them to believe such things ; as indeed what can any man know truly , but by experience ? for else it is but imagination , conceit , or phansie , which onely casually , and by chance is true : and if our country and age did not witness to what authors have writ in other countries and ages , it might be suspected ; yet we have not one witch to one hundred that be in other countreys , and fewer than formerly ; and therefore the fewer are bewitched : but there are many bewitched which are not thought so , and consequently not cured , that otherwise might ; and there are divers thought so , that are not , but their sickness is referable to natural causes , and found by the scrutinous in the legitimate order of nature . we will draw up all observations to this first diagnostick sign briefly . those that vomit , or void by stool , with greater or less torments , knives , scissars , bryars , whole eggs , dogs tails , crooked nails , pins , needles , sometimes threaded , and sometimes with hair , bundles of hair , pieces of wax , pieces of silk , live eels , large pieces of flesh , bones and stones , and pieces of wood , hooks , and pieces of salpeter ; conclude they are bewitched ; and that such have been vomited , or voided by stool , and that from witchcraft . see alexander benedictus , lib. . cap. . of his practice , tho. bartholinus , in histor. anatomicis , antonius benivenius , obs. med. cap. . cardanus de varietate rerum , lib. . vierus , de praestig . daemonum , nicolas remigius de daemonolatreia , forestus in obs. med. lib. . langius , lib. . epist. . cornelius gemma , lib. . de divinis naturae characterisimis , cap. . laurentius scholtzius in epistolis , greg. horstius in epist. iacobus deidetius in epistolis , and others , witnesses enough , and men of credit enough . the reader is here to be advertised , that he mistake not ; he must inquire what went before , what was eaten , and if a suspected witch was offended : secondly , he must consider whether such might not be generated in the body : thirdly , he must see how many such strange things they vomit or egest ; none vomited all the aforesaid things , and all vomited some of them ; commonly they vomited three or four kinds ; one vomited glass , nails , and hair together ; another vomited often gobbets of flesh , brass pins , with wax and hair folded up together , and crooked nails . guess at the rest , by these . some died , and cold not get up nor down these things : as alexander benedictus shews ; some were opened , as ulricus newsesser , as iohannes langius , and vierus affirm ; there were found in his stomach four iron knives , partly sharp , and partly like saws , long and smooth pieces of wood , such as possibly could not be swallowed or vomited forth ; two rough iron tools , each a span long , and a bundle of hair : if ulcers , boiles , or apostems , have in them any of these preternatural things that were never swallowed , if other things correspond therewith , suspect witchcraft . see ioh. langius of a woman of bononia , epist. . lib. . and vierus , lib. . cap. . object . there are those that go up and down , that swallow pebbles , coals , pieces of iron , bones , &c. and these may by use so facilitate their stomach , that they may vomit them when they will , and so be either admired , or pittied and relieved . answ. such have been : but , . abundance of these things for their sharpness , roughness , and largeness , could never be swallowed . . the persons that voided them , and in whom such were found being dissected , were silly men , women , and maids ; and then they would not have been so sick , and vomited them so difficultly , and so long together , and have lain so long miserably tormented , yea , and to die at last . ii. strange and wonderful convulsions , indomitable and inexpressible torments , with other things preceding , or supervening , gives suspicion of witchcraft : one iudith , a religious maid , was bewitched , as vierus , lib. . cap. . relates ; her jaws were contorted , and clave together , and sometimes her gullet , that she could not swallow , and sometimes her tongue was so convulsed that she could not speak . a convulsion of the whole body by intervals , shaking of the head , pains in all the joynts and limbs most vehement , stoppings of the ears , blaring out of the tongue , with hideous clamours adjoyned , with noise therein , like barking of dogs , supervened with vomiting of chesnuts , balls of hair , large pieces of raw flesh , and bones , or like to this , which iacobus seildelius in his observations experienced , you may be sure there is fascination . whosoever after long and violent pains vomits or ejects things preternatural to be bred in the body , or unlikely to be received thereinto , suspect witchcraft . iii. if the sick complaineth of such a woman or man suspected for a witch , and faith , there he ( or she ) stands ; or , now he ( or she ) comes , though no body else see any thing ; for such is the power and cunning of the devil , and consequently of his agents ( as bodinus , vierus , grillandus , remigius , peter de loier , now rendered in english , and others , do demonstrate ) that some may see a spirit , others in the same room , at the same time , shall not ; and some that had very good skill in magick would undertake by the physiognomy to tell who should see visions of spirits , or angels , which are onely distinguished from other spirits by their office ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to declare , or be sent on a message ; so that one spirit may be an angel at one time , and another at another ; also they will undertake to discover who shall never see apparitions , though they be in the room with others that see them : if as soon as the sick party cryeth out of such a one , like a mouse , or fly , or any other creature , entereth into the mouth , or goeth to the body of the sick , which sometimes onely the sick seeth , and the sick is raised , and hoven up in his body , and brest moves high and laboriously , and somewhat seems to rise up to suffocate him , with or without , the noise of dogs barking , cats mewing , hogs grunting , cows lowing , or their like , heard in him ; for these are more common to one peculiarly possessed of the devil , as also is the long lying in a trance thereupon , as if the party was dead , and then with leaping and raving the fit may go off ; judge this certainly to be by the power of the devil , and commonly to be administred by witches through malice , by the performance of foolish ceremonies . these things i have gathered from information of our own countrey people as well as authors . iv. a fourth sign of witchcraft is , if the sick prophesy , and foretel truly things that afterward come to pass , and speak beyond the course of nature ( gods law , beyond which no man lawfully can go ) things they never heard , felt , saw , or understood , and languages they never learned ; as divers chiefly in some sickness that have spoke latin that they never learned , or other nations tongues they never were taught , and afterward , for the most part , they forget all again , if with these , or without these , for there is difference in all ; the sick fly , or run up the walls with their feet uppermost , or leap from one place to another , strongly and fiercely , at a great distance : be sure it is not naturally ; if not naturally , preternaturally ; if preternaturally , either by god or the devil ; if of the devil , they tend to advance his interest or kingdom , and so do these practices . . that several have spoke strange tongues they never learned , we shall endeavour to satisfie the reader , and also that some prophesy . cordanus de rerum variet . lib. . cap. . relates how phliarius poletanus , an italian , distempered in body , spoke the dutch tongue perfectly that he never learned ; he by physick voided many worms , and could afterward speak only his native language . sigeberti continuator , saith , norbert of nigella , from the devil , did repeat the canticles from one end to another , in the latin and germane tongue , and afterward being cured , his new speaking strange languages was took away . cedrenus and zonarus , tomo . . report a servant of michael curopalates , at an eclipse , or , conjunctionem soli cum luna , was struck with madness , and would prophesy things they found to come to pass , and in strange tongues . manlius relates of a maid , that never learnt latin , that being asked which was the best verse in all virgil , said , discite justitiam monite & non temnere divos . she was apparently by other things possessed by the devil . perrus apponensis , com. ad problema . . sect. . of aristotle , observed a woman in a melancholly sickness to speak latine , which she never learned , and as soon as her sickness was gon , she could not speak one word . see laevinus hemnius , lib. . cap. . de occult. natur. mir. and guainerius , tract . . de cap. dol . c. . & gentilis , how many bewitched may foretel things to come , alexander and rhasis mention it ; but witches leave the body , and their souls go into far countries for two or three or more dayes , and then they return to their body again , which lay all this while as dead or in a trance ; and then they make report of what is done , or to be done , before any news can come , a week or fortnight perhaps , the way is so far for post , or ordinary messengers to bring a relation ; and so they are thought to foresee or foreknow many times , when they are not . nic. remigius , peter de loier , an history of naples , and bodinus in daemonomaniae , lib. . cap. . confirm it by many histories and examples ; and our countrey witches have testified the same : it is preternatural indeed , and done by the devil , to have their souls at last to live in vassalage with him . . that witches , or the bewitched , can fly from house to house , or leap many yards , which naturally they cannot , nor in health could not , and run up the walls with their feet uppermost , without holding , by diabolical power , we shall bring several testimonies . it would be too tedious to write fully all the examinations and informations i have took concerning our own countrey witches : and also the reader may suspect either my true information , or sophistication of my delivering it ; therefore i shall rather desire to satisfie by the authority of authors experience chiefly . their adversaries contradict their experience only by their incredulity : and how slight an evincement that is , let all judge . i would be loth to give just occasion to the reader , to suspect me desirous of gaining proselites by the imposition of lies and fained fables ; for i have heard many relations from sober people touching these things , that i shall here omit describing , lest i should be charged with too great credulity towards the one , and a delusive imposition towards the other . vierus lib. . cap. . brings several examples of the nunns of ventetus in the county of horn , how they were molested with evil spirits , and were sometimes lift up above a mans height from the ground , they climbed to us like cats , and were sometimes carried over mens heads , and sometimes fell down again headlong ; they would sometimes goe on the tips of their toes , as well as others on their feet . sylvula de historiis mirabilibus , writes of a woman called the lady rose , that would of a suddain by diabolical power be snatch'd away , and bound to a bed , a tree ; sometimes an hair or a little flax was seen to hold her . magdalena crucia , a famous witch , whom dr. henry more in his antidote against atheism mentions , an abbess , in such estimation she was for her miracles , she would sometimes in a pomp on a festival day , be lift up several cubits above ground , so staying her self , holding in her arms the image of the child jesus , her eyes pouring out tears , and her mouth counterfeiting devotion . but some may object , this shews not exactly , that witches can make others fly , or subsist in the ambient air. dr. henry more only mentions mr. phrockmortons children nigh huntington , i suppose he meant , as i have heard , how they would fly , and run up walls , being bewitched : even as elizabeth day , ( whom i well knew , as her kindred with whom she lived inform'd me ) did , she would run up the walls with her feet , laying no hand , and on the seiling with her head downwards , which she could never do before nor since ; like a mouse leap'd from her , with a suffumigation , a physician made , and some ceremonies . the boy of northwich twelve years old , that mr. bruen , a pious man , of bruen stapleford , recorded , would fly from bed to table , and from table to window , at a great distance , and yet his legs grown up to his buttocks . the carrying of mr. silk from his companion , mr. marshall , in the fens , on his horse back in the air diverse miles , till he lighted into sr. oliver cromwels yard , leaping over one wall , and then another , leaving here a glove , and there another , and elsewhere his hat , could be no delusion . i had it from a sober gentleman , who took it from their mouths . doubtless some witch did it . i since heard , the last spring at new-market , a noble man's horse ran away with a lad , leaped an immense way each step , ran by steep hill sides , and then ran his head against a bank and killed himself . the spectators never saw horse do so before . and some say stakes were to be set at each leap for commemoration . so do pigs and hens when bewitched , often leap and dance . v. a fifth sign of witchcraft is , if the sick is twisten , contorted , and his chin drawn to his forehead , and neck turned behind him , or face rather , though the common expression is the other , and lye long , as if dead , and the like . but these may more particularly be termed , possessed ; of which anon . vi. a great sign is , if any thing that comes from the sick be burnt or harmed , and the suspected woman suffers in such manner , or comes to the house ; or if after she is so served , or scratch'd till blood comes , or threatened , the sick is eased much and clearly , suspect her for a witch , and the disease to be from her , consideratis considerandis . besides the many testimonies of our own country , sprangerus and nicol. remigius in his daemonalatry , and tho. barthol in his anatom . histories mention the same . vii . all diseases that are caused by nature , may be caused by witchcraft ; but all that are caused by witchcraft , cannot be caused by nature . barrenness , lameness , madness , sterrility , and impotentia coeundi , cholicks , fainting and sweating , &c. we shall relate in the description of causes , how witches cause them . difference . now here it remains that we make distinction , if any is to be made , betwixt the obsessed or possessed with evil spirits , and the bewitched by ceremonies . betwixt the extream of greatness in one , and the extream of smalness in the other , there is little difference , even in all other diseases ; also betwixt some kind of obsession , and some kind of incantation is less difference , then betwixt some obsession and other obsession , or betwixt some incantation or witchcraft , and other incantation ; but the causes betwixt possession and bewitching , do commonly clearly differ in manner and nature , the witches using idle similitudes , foolish ceremonies , and sensless words to inchant the devilish spirits , to enter the body in shape of a fly ; yet sometimes the witches send their imps , which do so ; and i question whether any evil spirit can enter any man , without command from some man ; but with that not alwayes , for god gives not leave , but that is secret ; sometimes on a worse man they have no power , and yet bewitch a better , or possess the religious . these are more peculiar to possession , flying , leaping at at huge distance , speaking , the tongue of the sick being held ; and sometime they use his tongue ; also speaking blasphemy , raving , and lying , and telling things done far off at the moment , and what will be by vaticination ; also the sick roar like bears , bark like dogs , mew like cats , grunt like hogs , &c. they sometime lie as if dead , stiff , their head wreathed backward , chin and nose drawn together , or whole face drawn up like a purse , with foaming and frothing , and raging most , and tormenting the sick party exceedingly when any pray or speak of god. a young gentlewoman told me at ipswich , she was in prison with a witch , who was exhorted to repent , and did endeavour it , and then the devil made her fume and sweat , and stopped her breath almost ; and after half an hour she came to her self , and being asked if the devil did not possesse her , to diverts her from repenting , she answered , yea. so ramigius the judge of lotharingia observed , that at the bench , or in prison , or at their liberty , ( as we have also heard relations thereof ) the devil would come and stop their ears , or almost choak them , or anoy them like a swarm of flies , or throw them along , when they had good counsel given , or intended to lay hold on god's mercy , whom they had at their witch-making-covenant so solemnly renounced , together with all faith in him , and religion towards him . see the story of ann bodenham , of the maid she made a witch , that repented , in henry more his antidote . concerning the nature of possession , to be as we have writ , see master clark , in the second part of the marrow of ecclesiastical history , and life of master bruen , a pious man , it is his relation ; also the observation of felix platerus , a wise and sober physitian , which he saw , and the relation is to be seen in his observations , page . de mentis consternatione . also the story of a smiths daughter in the valley ioachim , possessed in , . by iobus fincelius , lib. . de micaculis : see also vierus , lib. . cap. . de praestigiis damonum . also fornelius , de abditis morborum causis , lib. . difference . also we must make distinction betwixt those that are possessed and bewitched , and those that are killed by evil spirits ; i know not , but most kind of spirits that appear will harm us , if we resist them ; and it is to be doubted that god will give them permission , if we affront them on bad grounds . a sober learned man , told me , his father lying at an inn , heard some body in the chamber , though it a thief , and rose to resist the spirit , as it proved , gave him a blow , small , but of force enough to cause sickness , and his death . a sober and learned , esquire of northampton-shire , told me his man was coming early over new market heath , it was light when he felt somewhat strike him on the back , no body there , he came home , sickened and died ; they never looked to see if the mark of the blow might be seen in his flesh . doctor more , lib. . cap. . of his antidote against atheisme , saith , that mistris dark of westminster told him , that her husband very well went through some streets in london , and was strook on the thigh with an invisible hand ; he came home to dinner , was sick , and dyed within three dayes , being dead ; on the place , he said , the spiritual hand struck him , was clearly seen the figure of a mans hand , with the four fingers , thumb , and palm , looking black , and impressed deep in the flesh. so histories mention , and doctor more quotes them , that phillip melanctons kinswomans husband , being dead , in a few dayes appeared to her , being solitary and grief-ful , and took her by the hand and comforted her , but her hand , was black alwayes after . the barbers boy , about . that was killed in cambridge by a spectral woman that haunted him , sometimes alone , and sometimes with a man in trunk breeches , adds to these ; he had the exact mark in his forehead , being dead , where that spiritual woman did hit him alive ; he came from the isle of ely on purpose to be forsaken by the spectral woman , several scholars took notes in writing thereof ; but we write all as short as may be , so that some may object and except against the concordance and dependance of one thing with another . the devil , upon some affront , dashes out the brains : those that read conjuring books , or otherwayes call him to jeer him ; are sometimes so served . some that are hurt by spirits , look strangely , their hair stands upright , mouth or cheek drawn awry , or eye-lid down to the mouth ; as the minister of a neighbour town lately told me of one of his parish , strook by a spirit in the night , upon no occasion given ; some are dumb , some rave , and all almost differing : but we shall not insist on these , though we could bring many considerable observations . of the cause of witchcraft . the first and movent cause is , the witch some way offended , and she doth ill by revenging her self ; but sometimes their imps force and perswade-them , as sarah boatman of mourden confessed . we will first relate some , ridiculous ceremonies we have heard from learned men , and other sober people , of witches confession and conviction , about the way they bewitch men and cattel . some take a beast skin or hide , and stick it full of thornes , or pins , and call it such an ones skin , and that party is wonderfully pricked and pained in the superficies of his body , but it is very like they mutter some diabolical words in the doing it . some take a wooden bowl and a knife , and dagg the knife point into the bottom of the bowl , and it becomes full of blood , and such an horse as they name , pisseth blood , until he dyes , or as they please , with consent of the devil , and limitation of god , the first , the greatest , and the best , to be praised for evermore . others to annoy houses with flies , or to choak people , take a seive and put dust in it , and sift it , and throw up this dust , with some diabolical sentences , and it turns to flies . one bewitched her neighbours cows bags to rankle , and to be knorted and to gangrene ; she sent her child into the field for some bryars and made like the form of a cow , and called it such an ones cow , and struck the bagg diverse times with those bryars , and their neighbours cows bagg swelled , and rankled . but it is the devil that doth these things ; for such ceremonies do nothing , or at least most of them , in other peoples hands ; the devil and they make a bargain , he to help them to money , or revenge , and they to give him their souls at last , to live in servitude and vassalage eternally with him . we read how moses and the egyptian magicians did many preternatural things , by that magick that is called rabdomantia , or rod-magick , and the ceremonies both used were much alike ; so did ieremiah , ezekiel and isaiah , many ceremonies or similitudes , as eating of books , setting on pots , making like seige , and leaguers , going barefoot , and the like ; all causes are gods , and are good , but the devil knows them and abuses them . the blind man in matthew , cured with clay and spittle ; ezekiah cured with figgs of his dangerous sickness ; naaman , washing in iordan , cured of his leprosie , were but ceremonies ; but used in the power of god , which can effect all things . neither do all natural causes produce onely natural effects ; nor do all preternatural effects , arise only from preternatural causes . natural causes used by spirits , may produce effects above the power , merely of those natural causes ; indeed witches use such things but as obsignatories . now let us see what authors have set-down briefly , how witches cause sickness , and bring death , and what kinds of sickness . i. first most chiefly and familiarly they use certain ceremonies , foolish superstitions , and senceless words ; sometimes calling on the devil . duffus king of the scots , was pined away and wasted with a sweating sickness ; by fits he sweat hugely and languished , & by fits he was cooled , and refreshed . the governour of moravia , his enemy set witches to hurt him ; they made his image of wax , and did roast it on a spit ; and as that began to melt , so the king melted ; removed from the fire , the king was refreshed . see hector boetius , histor. scotorum , lib. . i have heard such a thing by a waxen image done in england , both from a physitian , and divine ; but much according to hector boetius his story . to take away virility , and that a man and his wife should not copulate , and though they had erection , and provocation , they could not eject semen ; or if so , not into their own veins , witches use certain words , which they mumble , and tie a knot , whiles the parties are married ; or take a lock , and assoon as the parties are married , shoot it ; they tie this knot many wayes , and sometimes hinder copulation ; sometimes give leave to copulation , but hinder generation : one was so bound by an earthen pot , threw by a witch into his well , with some ceremonies . see of these things tho. barthol . hist. anatom . the book called malleus veneficarum . cap. . pag. . also bodinus , lib. . cap. . sometimes the genitals are shrunk up , and scarce to be found , as baptista codronchius , lib. . cap. . de morbis veneficis ac veneficijs , and bodinus testifie , with others ; wierus , lib. . cap. . de dam. praestig . shews more , and alexander benedictus , lib. . cap. . de medendis morbis , hath an example of one made unable by a charm in verse , others by characters . a woman of onipontus , wonderfully tortured , was freed by taking away a waxen image an hands length , laid under the threshold of the door by a witch ; the image was bored through , and two pins stuck in each side , which so tormented this woman . another laid a beast like a toad , under the threshold of a door , and made barrenness to all the house . remigius saith , the devil gave one woman a little hay , which she was to put into her neighbours thatch ; and the house would be soon on fire . their ceremonies for raising winds , thunder and lightening , storms and hail , earthquakes , and fires , were as ridiculous and insignificant , as those whereby they caused sickness ; the devil wished them to perform such ceremonies , and such effects should come to passe . in the fifth book of inquisition of witches , it is recorded , that anna de mindelon and ague went into the field , digged an hole , put water therein , stirred it about , and using some words , calling on the devil-huge storms arose , and thunder . pontanus , lib. . relates of great rains caused by witches , by drawing about the crucifix in the streets , with great railings , and blasphemies , and giving the consecrated host to an asse , and leading him to the church porch . towards the end of the history of iohn leo of africa , of the religion of the gentiles of africa , mention is made of the portugalls in angolu , desirous to see the gaughe , or priests , raise storms and thunder ; in . one with little bells , skipps , and trinkets , and superstitions words , in half an hour raised thunder , and many black clouds . henry more , chap. . lib. saith , what is casting of flint stones behind their backs toward the west , or flinging a little sand in the air , or striking a river with a besome , or rod , sprinkling the water towards heaven , the stirring of urine , or water , with their finger in an hole in the ground , or boiling of hoggs bristles in a pot ? what are these fooleries available of themselves to gather clouds , and cover the air with darkness , and then to make the ground smoak with peales of hail and rain , and to make the air terrible , with frequent lightenings and thunders . ii. we shall shew , that the witches send their imps , or young spirits , into some , sometimes in form of mice , sometimes of flies , or sometimes give the party a piece of bread to eat , or the like ; but in our differencing possession from effascination we have hinted some things hereof , which need not be repeated ; it will be needful to add , how many spirits may be in one : whether they are alwayes commissionated , or sent by witches , we cannot determine ; sometimes they are , as we have received information of the maid mary hall , now possessed , as the spirits say , with two ; and she said she saw two flies come down the chimny to her , before she was distempered ; she lives at , or nigh gadsden , nigh dunstable : elizabeth day , who lived once in this town , that i knew , had one that leaped forth like a mouse , upon suffumigation ; she was bewitched : so one at harborough , divers years since , master gibbons cured ; so another in the isle of ely , that a sober antient man of this place well knows , being bewitched , had a mous like spirit entred him . matthew , mark , luke , and iohn , testifie that there may be more evil spirits then one , at once , in one ; out of mary magdalene was seven devils cast ; one was called legion , because he had so many in him ; now a legion is ten thousand or many thousands : the boy that master bruen wrote of , said he hadthree evil spirits in him . but whether these be , or so alwayes , the imps of witches that suck their teats , found in several parts of their bodies , is questionable , or whether all witches have such imps , and consequently teats to be sucked by them , is questionable ; perhaps some that deny there to be any witches , and consequently any to be bewitched , deny onely the suckling of imps , or infernal spirits , acknowledging and allowing that there be necromancers , sorcerers , and those that have familiar spirits , or familiarity with spirits ; and that these act by , and have covenanted with diabolical spirits , by oath to the devil , renuntiation of god , and bond writ in their blood , or otherwise ; onely denying that any have teats , and cann̄ot sink , and give suck to spirits , and do mischief : the chief thing that makes a witch , is a solemn bargain and covenant with infernal spirits ; and we know , denominatio sumitur a majori , et pars pro toto . let but any allow me the thing , and they must of necessity allow the variety and degrees thereof . these imps that the devil commands some witches to nourish , do instigate them to give them command to do evil , and they have some two , some three , and possibly some more , some fewer ; one is to bewitch cattel , another men , a third plants and fruits of the earth ; and they call them by several names : it is most probable that witches send these in form of flies , or mice , into those they envy , and wish revenge . but , as remigius well observed , they must at their nocturnal conventicles acquaint the devil , and he bids them do thus , and so ; and they boast of their wickedness there , as we do of our goodness here ; paulus grillandus de sortilegiis , bodinus , and vierus , testifie the same things ; as how also witches are punished and jeered , when they come to the debolical assemblies , if they have done no mischief . iii. tertium causarum genus : a third kind of cause is , how by their voyce and eyes some do bewitch ; this seems strange , but some of the aforementioned authors testifie it ; some have two pupils , and look crosse ; others by praise inchant ; we know some charming words will do much , not as they are words , but charms . greg. horstius . epist. med. sect . . saith , if the look will do it , in all reason much more the touch ; but that i do not know , reason is not reason , that follows not experience ; for matter of doing , the conscience is reason ; but experience only , for matter of knowing , is reason ; otherwise reason is but a pleasing phansie , which one man thinks reason , and another not ; biermannus , and vierus , by their experience find neither aspect nor contact to bewitch ; this i do believe , many women may bewitch those they have not seen , but it is rarely seen ; sometimes they intend ( as the two spirits in mary hall in august . about gadsden did expresse ; they were sent to her father , but had not power , given of god , ) to bewitch one , and cannot , and so bewitch another of the family . so i have been told of a child so bewitched for another , in these parts . iv. a fourth kind of cause is , a casual advantage that witches take upon men nigh to some danger ; as a sober divine told me , his brother was in a scots ship , when a witch transformed her self into a crow , and was in the air to raise a wind to cast it away , out of envy she bore to the mariners ; but her mother , a witch , withstood it . so remigius relates how witches from their own confession , being brought afore him , did intimate that they took advantage on mens nearness to danger , as one being on a cart , they made fall , and break his limbs ; another going amongst trees , they caused a rotten bough to break off , and with a wind directed it to his eye , and so put it out . v. they kill some by anointing them ; what these oyntments be , i know not ; there be , i suppose , no such in a apothecaryes shops , the force is from the devil ; nor do they use these to kill , so much as to flie withall ; and whom they anoint with this oyntment , they will make to flie ; indeed , as remigius well observed , whom they say it shall kill , but especīally their powder , it kills ; and whom they say it shall hurt so , it hurts in such a manner and measure : they do often ●●tter some words , when they anoint themselves with it to flie . that we do not speak these things onely of our self , the reader may see by reading remigius his daemonolatry , bodinus his daemonomany , vierus de praestigiis , grillandus de sortilegiis , iohn meyerus in historia flandriae , and iac. sprangerus . vi. a sixth way they have to cause sickness , and bring death , to destroy cattel , and fruits of the earth , is a powder ; this they sometimes strew on men in bed , or children ; or if they sprinkle it , they that go over it are subject to that mischief the witch appoints that scatters it ; or they bury it in ground , and beasts that go over it are hurt ; if they sprinkle it on fruits , they die : they receive it of their evil spirits , and , as remigius well observes , it never hurts them , let them touch it how they will ; and it hurts others onely as they do appoint it ; bodinus saith , on the . of january , . a witch was sentenced to die , that confessed she had killed three men , by casting a powder wrapped in paper , in the way they were to travell ; saying , in the name of all devils . at pictavium in the year . were three men and one woman condemned to be burned ; they confessed they old dust under thresholds , and sheep-coats , whereby they hurt men and beasts ; that the devil gave them this powder thus ; after they had all anointed themselves , or flyen on goats , besoms , or the like , enchanted by their diabolical arts to carry them either high or low , that is , on the ground , or aloft in the air , exceeding swift , they came into huge meetings , where one devil in shape of a goat sat on a throne , to which all did homage and kissed his filthiness ; then they danced , had carnal copulation with other devils , feasted , and last of all , the principal devil did burn his body to ashes , of which every witch took some , that she might destroy withall ; the devils uttering these words , revenge your selves , and stay : they did all renounce god , and deny all faith in him , and obedience towards him ; and if any did not observe the devils commands , and do mischief , they were punished ; nor durst they abstain from their nocturnal coventicles . many histories confirm these things ; we make but a brief abstract of them , the foresaid authors may satisfie the reader fully therein . vii . sometimes they make natural remedies to produce preternatural effects ; as by giving the party somewhat to eat , but that that is eaten hath no power to raise such strange symptomes , but rather gives power to the witch , by giving any to , or receiving any thing from the party that is to be bewitched ; and until then , some witches have confessed that they could not have their minds , or power to bewitch ; so a neighbour of mine tells me concerning his sister , long intended to be bewitched by a witch ; and of one in the isle of ely , i heard the like , who could not be bewitched until the witch had got him to eat meat with her : the proverb is , it is ill medling with edged tooles ; or bad daring to catch a bear by the tooth ; it is worse daring , to have to do with the de-dil . viii . witches have another way , when these will not do , or at least so suitably as the occasion stands , that is , to metamorphose or transform themselves into cats , rats , flyes , bees , wolves , &c. and sometime they lie in lurking holes ( as remigius pathetically describes ) seeking our ruine and mischief , while we sleep securely , little distrusting any thing when we lie down ; therefore ( faith he ) it is best for us to commit and commend our selves to god in our prayers when we lie down , and desire his protection ; for there have been of all sorts of men , both for goodness and greatness , harmed by them : he relates of one that confessed she transformed her self into the shape of a cat , and the people of the house let her run up and down , not thinking any thing ; and when they were gone out of the house with a powder she had in the bottom or claw of her foot , she sprinkled the face of the child in the cradle , and it died . a lawyer told me , at an assizes of this county , ●he heard a witch say at bench , before the judge and her accusers ; she was sure not to die yet : for all the mischief she had done , was in transforming her self into the shape of a bumble boe ; and biting the maids thread often is pieces as she spun ; which maid came in against her . it would be too tedious here to descry how witches can thus alter their bodies , on in a manner annihilate them . this world was made of nothing , by spiritual power , and may be resolved into nothing again by the same power ; and we can resolve dense bodies into air , and coagulate air into water ; and the devil , quatenus a spirit , can do that , that a spirit can do ; but as being the worse , and weaker then god , he varies ; but by gods permission he is able to do much . lest any should doubt of the transformation of witches , and how they are sensible in the shapes of wolves , cats , mice , dogs , hoggs , &c. and act the parts of sensitive creatures therein , and copulate with the creatures of the shape they assume , and eat sometime such meat , and devour children in the shape of wolves , let them read remigius his proper chapter , peter de loyer , iohn tritemius , bodinus , herodotus , pompolius mela , solinus , master gage of the vvest indies , and others ; as sprangerus , vierus , and vincentius , witnesses enough ; who also testifie the ability of vvitches , through diabolical power given them , to transform and metamorphose any men or women they have power to hurt into what shape they please , commonly holding similitude with some of gods created animals . and in the shape of vvolves have divers vvitches lacerated and eaten those they thirsted to be revenged of , or those that casually fell into their hands , i should rather say their clawes ; which when michael verdunus , and peter burgotus ( as vierus lib. . cap. . testifies ) first saw , they were afraid of their new form they had brought themselves into , thus destroying men and cattel , they thought not to be found out by the secular authority , and so to raign securely in their homicide . of the cure of diseases caused by witchcraft . . of the cure of possession , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; some are cast out by prayers , some by necromancy ; one daemon commands another ; there be several charms and rites to which spirits are subject , and by which they are bound ; as the conjuring down those that walk into such a ground , or sea , for such a term of years ; and the devils are forced to live under laws , and to be commanded by those men that without the extraordinary mercy of god , must serve them in vassalage and slavery for ever hereafter . herbs are boiled in a pot , over which the bewitched do hold their heads , when the fit approaches ; master gibbons of hathorough cured one so ; and like a mouse leaped forth of her mouth , and she was absolutely freed ; a gentleman living nigh huntingdon , who told me , was spectatour . others were with some stinking suffumige cast on coals ; so was a maid i knew cured , a mouse in similitude , leaped from her mouth , held open when the fit approached . a sober antient gentleman told me , he intimately knew one in the isle of ely , whose name he told , but now i have forgot it ; he was bewitched , and before strange fits he had like a mouse came to him , which none could hinder ; he sent to a white witch , or necromancer , sorcerer , magician , or what you please to call him ; he gave him an amulet or charm to hang about his neck , and so long as he wore that , he was freed ; he durst not leave it off : this wizard asked if they were wicked people , else , he said , he could not , or would not help them . anne bodenham , we read in henry more , when she raised spirits , made a stinking perfume on coals , after her circle was drawn , and conjuring charmes in her book read ; the devil loves , it seems , evil base odours , and sluttishness is commanded , as regmigius was told by them . . of the cure of plain witchcraft , wherein nothing palpably enters the sick , or is alive within them ; and first of preservation . divers things are traditionally delivered , as preservatives against witchcraft , wore about us , and offensive to devils ; therefore i believe came rosemary , misselto , and jvy , to be hung up in houses , because the antients judged those to defend houses from evil spirits ; laevinus lemnius , in one of his last chapters of his book of the wonders of nature , hath divers such , as he and others , wish to wear corral , lapis amianthes , graines of paris , piony , and rhue , to defend from witchcraft ; one of london , a german physitian , highly extolls corral , and told a friend of mine he cured one bewitched with it . our best way is to desire god's protection , and pray to him , and keep our selves from wickedness ; and to have nothing to do with those that have reason to be suspected for witches , or to do preternatural acts ; though indeed the stupid and superstionated vulgar , judge onely that honest , many times , that is within the reach of their capacity and experience onely . ly . concerning the cure of witchcraft , we shall divide it into these seven heads , because experience hath shewen they have been helped so many several wayes . . to punish the witch , and that two wayes , . either her own body , or . the thing bewitched . . call upon god. . use specifical medicines , antipathetical to daemons , if there be any such . . use , or make the witch use the ceremonies of ridding the sickness . . make her , if the other fail , either to take the disease her self , or transfer it to some dog , or brute . . search , if there be no charmes , or things resembling the sick , laid about the house . . if the witch is imprisoned , she is void of hurt , and satan leaves her . first , briefly to demonstrate all these , the afore named authors can justifie all these , which we need not here reiterate . if any is troubled , as our diagnostick signs demonstrate , one thing being compared with another , and the subsequents with the precedents , . punish the witch , threaten to hang her if she helps not the sick : scratch her , and fetch blood , for so , saith thomas bartholinus , witchcraft is held to be dissolved ; and so i heard from a sober physitian , a child bewitched by magaret bell , nigh lutterworth in leicestershire , was delivered . . punish the thing bewitched ; putting red hot iron in the churm . when butter would not come , hath burned her in the guts ; burning the excrements of one bewitched , hath made her anus sore ; tying the fat or cauldren of drink hard with cords , that hath boiled over when scarce any fire was under , hath made the witch be sore girt and pained ; stopping up bottles of that drink that hath been bewitched , hath made the witch able neither to urine or deject , until they were opened ; if an horse or hen , &c. be bewitched to death , if they are burnt alive , and in the fit , the witch comes , and complains : these are all examples that i , by my diligent inquisition into these things , have been informed of ; but authors in other ages , and other countryes , will bear me out in the truth hereof . ly . call upon god ; pray earnestly & uncossantly ; we are in no case to throw away faith , and not in any to take presumption : let none think , i am better then such an one , and god ought to defend me , and i am sure i shall not be hurt if i go amongst witches or spirits , this is presumption ; better than thee have suffered worse : for matter of driving out devils , prayer avails more than in ordinary witchcraft , yet some cannot be cured at all ; and remigius saith , in one the devil answered , because the sick had never prayed to god for restouration ; but the witches gave other reasons , why they could not cure others ; such things are secret to us , yet common in the councels of spirits ; and witches cannot cure , nor cure by any other way , than that their fiends or familiar spirits order and command , or at least this is most common . thirdly , use specifical medicines , antipathetical to daemons , if any be so qualified , and effectually so : corral , aetites , emerods , rhue , piony , rosemary , misselto , and birch , were used by the antients : some of the antients thought all convulsions and epileptick passions , vertigoes , and hystericks , to arise from daemons and spirits ; and tying these about their necks , and giving them inwardly , they were helped ; so that false foundations must needs have rotten superstructures . pliny , lib. . cap. . relates that cynocephalaea , an hearb that is called in egypt osirites , prevails against all witchcraft ; and that the grammarian appion raised the ghost of homtr by it , to tell him what country man he was , but received no answer , as he durst relate . matthiolus saith , the seed of the hearb true-love , ʒi at a time drunk for twenty dayes , cures diseases caused by fascination . lobelius , pag. . saith , the herb priamis , with white pepper and wines , looses witchcraft . thomas bartholin , for such as cannot copulate and eject sperme , with their own wives through witchcraft , praises from others birch tree . for love-enchantment , skenkius , observ. medecinal : pag. . enjoyns to take of unious stones , and saint iohn's-wort ; called fuge daemonum , equal parts , and a little balm , give them in drink , and hang the loadstone , amulet-like , about their necks . p. droetus cap. . consilii novi de pestilentia , saith , an amulet of quicksilver prevails against plague and witchcraft : an ignorant physitian i know , layes it under the pillow in a quill . marcellus donatus in medica historia mirabilis , hath discussed many things concerning witches and daemons : amongst the rest he questions whether galen did believe there were any daemons or no , and he brings this sentence in his book of medicines easie to be prepared , to prove he did , caridion , et latum cuminum , et zochii radicem ad tertiam partem decoque , et ex vino veter , potui da , gestet et glaneum offa , haec enim suffita daemones abigunt . see lib. . cap. . greg. horstius : sect. . quaest . et epistol . med. writing to hector schlanhovius in answer to his , disputes the case , whether natural remedies may cure a disease from a preternatural cause , and it may sometime ; ulcers have been cured , so writes schlanhovius , petrus pomyonatius lib de incantationibus ; and horstius reckons two , one that had a sore breast , out of which came a long piece of glasse ; another of an ophthalmy , voided pieces of the besome , and they lost the besomes they had newly bought , the witch used them ; but it is but sometimes , and most in outward ails , that common medicines will cure . fourthly , use lawful , and make the witch use those ceremonies she knows to cure the sick. master culpeper relates how one tied in pudendis virilibus so that he could not joyn with his wife , was freed by making urine through his wives wedding ring , barthol . mentions the like of pissing through a birch besome . one white witch is recorded to cure by the heads of crows and braines of cats : and if natural remedies can have a preternatural force given by vvitches , to cause diseases ; why not as well , when they please , to cure sicknesses ? as mrs. bodenham of salisbury , . sent five ragged boyes ( spirits ) ( it seems the devil is poor , he can keep his servants no better cloathed ) with mris. goddards maid , together in wilton-meadow , dill and vervain , together with which , she gave the paring of her nails ; some were to give in broath to rot then guts , the other to rub about the pot sides , to make their teeth fall out ; these spiritual ragged boyes were also so hungry , that mrs. bodenham threw them some bread , and they eat it , and danced ; they could not tell where the hearbs in the meadow were , till they removed the snow , and looked about as others may do ; young daemons ! from all such , and participating in their actions , the lord deliver us and defend ; for , it is he that worketh in us both to will and to do , even of his good pleasure ; and it is not in man to direct his wayes ; for , in him we live , move , and have our being . some use writ charms , verses , and characters : paracelsus had some knowledge in such , vvitches do nothing by the stars , they are god's creatures , of noble use , and for mans use . fifthly , the vvitch is sometimes forced to take the disease her self , and sometimes is sick , as the party she afflicted was ; sometimes dies ; when she is cast into prison the sick are sometime delivered ; sometime he or she ( they are most females , most old women , and most poor ) must transfer the disease to other persons , sometimes to a dog or horse , or cow , &c. threaten her , and beat her , to remove it . for the verification of these , read authors . search and see if under the threshold of the door , in the thatch , or in the dust of the house , as witches powder is laid , whether there be no charmes , images , writ characters , or other telesms ; for these took away and destroyed , the effascination ceases ; master lilly in his iudgement upon the twelve astrologieal houses , in his introduction to astrologie , hath set down diverse natural remedyes against witchcraft . seventhly , get the witch , put her in prison , her power then ceases , satan leaves her ; sometimes she then acquits those she hath bewitched , if satan will give leave ; however , her bewitching of others is prevented . i have been brief , otherwise things might have been described more cleerly , and fully : zoilus and momus may carp . velle sum cuique est nec voto vivitur uno . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . because there be many that will not believe the manifold and manifest experience , many in all ages and countryes have had of these things ; yet when they see the scriptures ( to which most , if not all , yield a reverence to , and belief in ) in plain words and historical expressions to make out the same , they may be convinced of their former rigid incredulity : wherefore we drew out these places of scripture , to offer to the readers perusal and consideration ; literally they are so to all ; but if they are to be interpreted , why may not i have the liberty to interpret them to the best of my knowledge , as well as another , for the defence of his way ? . that there be witches , or those that have familiarity with spirits , or familiar spirits , wizards , conjurers , diviners , &c. see chro. . . kings . . king , . sam. . , , . acts . , , . exod. . . . that natural remedies expell devils , and help the bewitched , tobit . . , , , , . and tob. . , , . . that the power the devil gives , is on condition of worship to him ; luke . , . . that witches can make inanimate things animate , turn water into blood , make the bodies of the dead arise , foretell things to come , &c. through the power the devil giveth them by the permission of god , exod. . , . and vers . . exod. . . num. . , , . . that spirits immediately , as well as mediately , by humane agents , may hurt and disease : iob . . luke . , , . . that the best of men may be hurt by ill spirits , by the permission of god : iob . , . iob . , , . matth. . . that spirits commonly work by stirring up natural causes , iob . , . . that they act by ceremonies , the good as well as bad , exod. . , , . exod. . , - . isaiah . , . ierem. . vers . , to the . ierem. . vers . . to . ier. . . & . . ier. . vers . . , . ezek. . and chapters . ezek. . . & chap. . vers . , to . chap. . , . ioh. . , . acts . , . . that all have not power , as to bewitch , so not to heal , or cast out devils , by the means and ceremonies that others may , mat. . . mark . , . acts . . . that many devils may be in one body ; in some seven , as mark . . or one alone , as tobit . . acts . , . a legion , that is , many thousands , luke . . . that the devil may possesse man , see all the aforesaid places , and also beasts , luke . . compared with matth. . , . . that all are not possessed alike , that are alike possessed , mar. . . to . luke . . some are dumb , as mark . . some speak , as luke . . . that the evil spirits may torture , and would destroy man , mark . . . that the symptoms from preternatural causes , are more violent and strange then from natural , mark . , , . luke . . mar. . , , . . that those possessed may do preternatural acts , often beyond the power of men to do , luke . . . that the evil spirits can go no farther then god permits , exod. . , . luke . . iob . . iob . . king. . , to . . that good spirits , and also bad , quatenus spirits , have done , and consequently may raise earthquakes , and winds , and make , and appear in fire , iob . , . and iob . . numb . . . exod. . . exod. . . . that one spirit may destroy an army of men , isai. . . . that spirits can see all the world in a moment , luke . . . that spirits both good and bad can make the natural fleshy bodies of men to flie in the air , matth. , , . acts . . sam. . . and that very swift , luke . . . that there be degrees of spirits , even as there be greater and lesse , so better and worse , matth. . . iude vers . . revel . . . . that armies of spirits , horsed and armed , may fight and run to and fro in the air. maccabees . , . . that spirits may raise natural bodies , and use natural weapons , and do therewith actions on earth , maccabees . , , . king. . . . that the good and evil spirits may be sometimes together , iob . . iob . . iude vers . . king. . . to the . . that spirits are not tied to one place , but wander up and down , iob . . iob . . god is every where , chron. . . . that a million of spirits may be in one room or place , luke . . . that spirits may assume natural bodies as ours , and put them off again , maccabees . , , . gen. . . gen. . . iudg. . , , . exod. . , . . that spirits appear after diverse manners and shapes , dan. . gen. . , . iob . , , . ezek. . . to the . acts . , . exod. . . acts . . to . exod. . . , . and chapt . . . . that the bodies and instruments spirits raise , when they would perform actions here on earth , are sometimes so material , that they are tangible as well as visible and audible , maccabees . , . tobit . , . gen. . . luke . . tobit . . maccabees . , . ioh. . , . compared to luke . , . . that spirits are sometimes only audible , not visible nor tangible . . sam. . , , . acts . . . that spirits , with the bodies they raise , perform divers humane actions , tobit . . . tobit . . . that they sometimes eat and drink , tobit . . . luke . , , . compared with iohn . vers . . to . gen. . . gen. . . to the . . that they be guides in journeyes , exod. . . tobit . . . that they have washed their feet , and lyen down like men , gen. . . chapter . , . . and it may be construed that they use coition , and beger , from gen , . . . that spirits appear more or fewer ; macc. . , . an army appeared ; gen. . . three spirits , & gen. . . two appeared , & tobit . . but one ; and what is not in scripture by manifest expression , may be argued from thence by necessary deduction ; and what is said of angels , is referable to spirits , for all angels are spirits , but all spirits are not angels . the power of spirits is not to be compared to , nor limited by the power of natural causes ; and if the motion of one natural thing cannot be solved by the motion of another , much lesse may supernatual be solved by natural causes . and if lightning will so soon exanimate men , and they die suddenly , no wound seen , but only black ; and drink up buckets of water , not hurting the bucket ; or contrariwise , breaking a barrel , and fixing the beer in it that it shall not run forth ; or melt the sword in the scabbard , the sheath it is in , unhurt ; or gold to be melted in the chest , that being safe , or if herb moonwort will unshoe the horse and loose his ferters , or herb loosestrise tied about oxens necks make them agree ; or if herbs , or lozenges of roots of ciclamen , or caro bufonum will cause love ; darnell , madness ; wine , mirth and alacrity ; and corral , miselto , and wood-nightshade , release the bewitched , and drive away fiends ; or if the loadstone can draw iron , or gold quicksilver ; or if a few graines of prepared gold will blow up an house , or wolves guts , unseen , astonish horses , or the looks of the basilisk , kill men ; or unicorns horn , spiders ; or if the ash-tree will kill adders or serpents ; the remora stop the ship in its carrear : or torpedo-fish , benumb the hands that holds the angle , at the hook of which she is hung ; or if an air or suddain blast can take away all mens limbs , and sometimes senses , and make apoplectick ; or the sume of char-coal in a close roome make lethargick ; if apium risus , or herb sardis , will make men die convulsive and laughing : if these , i say , and thousands their like , be really true , ( which our other writings may manifest , if they come ever to be published ) let these first be solved by reason and by the course in nature on other things , before supernaturals come to be compared by natural , and to be denyed to be , by reason of the impossibility of their cause . what reason is there why some should fast divers months , and others years , and some eat twenty times as much as most men ? why should chamelions live without eating or drinking , and tortoises and salamanders diverse months , when man and most beasts must feed every day ? why should flyes , swallows , butterflies , caterpillers , &c. lie dead and sensless all winter , and revive in summer , when most creatures either live alwayes alike , or die for altogether ? why should some creatures live in two elements , when most cannot ? tortoises lie covered in earth , or lie on earth in the sun , or swim in the water ; some american-fish come on the day time on land and eat grasse ; the sea-calf , crocodiles , and otters do the same ; and why should the salamander live in the fire , when none else can ? and seamen , that are sometimes caught by fishers , exactly formed like us , can live on land as well as in the water : which things our physiology , iatrosophy , and pneumatography declares ; how comes the stomacks of hens to digest gold , stones , and pearls ; and dogs bones , the struthiocamelus or ostrich digests iron ; and tyburones dog-fish , and sharks concoct cloaths , shoes , hats , caps , &c. and who gave the diversity of appetites to all these creatures , and thousands more ? for as these differ one from another , so others from these : how doth the ebbing and flowing of the sea , magnitudine et numero , differ in diverse places ? and why should the needle touched , turn alwayes to the north-pole ? the stony birth at agendicum , whole towns and armies turned stone suddainly and secretly with the air ? the birth of a childe at prague having all its interne bowels hanging forth , from its mother , seeing a calf so exenterated three months afore her delivery ? the force of imagination , the causes of sympathies and antipathies , are difficult to find out ; some swoond at cheese and yet eat cheese-curd ; some sweat , and are in an agony , when brought afore a roasted pigg , and yet love pork ; some swoond at a breast , and yet eat a shoulder of mutton ; and some swoond at cats , and others at eeles , that are in the room with them , though unseen and unknown ; whence is it that some long for posies , and kisses , and to eat mans flesh , and rotten carcasses ? but we must passe by many , to speak of many : why do some trees in america bring forth twelve times in a year , and rice in cochin china thrice , when our fruits and grain come but once ? and why have our women commonly but one at a birth , when those of egypt have often three or four ? whence is it that many and huge fishes that swallow many and huge things , swallow with them no water , and we must , it runs in by our nostrils ? why is our meat other animals poyson ? and how come some to live as well under the torrid , as others under the frozen zone ? thousands more of natures aenygma's , problems and phaenomena's may be produced , but we guesse by a peny how a shilling is coyned ; and these may confute the pride and presumption of those , that will undertake to solve all by their imaginary reason , and not only these but supernatural things too , or else they will not believe them to be true : these things neglected , have been the cause of all falsness , stubbornness , and mistakes in learning . . the not making experience ( which should be manifold , as well as manifest ) the foundation of that , that reason is made the superstructure o● . . the want of distinction betwixt likes . . the binding nature up to one method and rule , and not allowing every thing its varieties of manner , and degrees of measure . . the making general rules , before particulars were truely and fully known . . the too great confidence and idleness , in judging all things we do not know , by those we know . . the mistake of things casual for ominous , and ominous for casual . . the too great superstition men yield to , and unquestioned belief they have in , received opinions , traditions of ancestors , and what ever is in popular applause ; defending their own belief , not by their own experience , but others coniectures . . the proving some things not to be true , by proving others to be false ; as mr. scot , &c. about witches and spirits have done , who think they have proved witches juglers , by proving juglers to do their tricks by slight of hand , and deceptio visus . . the judging all by one , when as we should judge one by all : one sheweth that another may be so , but not proveth that all must be so . . the want of the consideration of gods consideration in making this world ; every thing was made for another , nothing in vain ; creatures had particular parts made for every particular office , and wisdom given to all answerable to their parts made to be used : every thing hath its extreams of little and much , and mediocrity , & its friends and foes in the creation ; every place must be filled , and every office occupied : somewhat was made for every genius , and some genius's were made purposely to know and see the mysteries and variety in the creation ; these not well known and weighed , are the maintainers of ignorance and perperual controversies : to which we might add , the putting the cause for the effects , and the effects for the cause ; and the particular phantasies of men , for the general reason of man. some critical distinctions needfully may follow ; neither are all juglers , tumblers and trick-shewers , quatenus juglers , tumblers , &c. witches , ( so that those that shew no such tricks may be witches , and they that shew such tricks may not ) nor are all that be witches , quantenus witches , juglers , trick-shewers , &c. therefore those that deny the being of reality in witchcraft , because there is fraud and delusion in another thing , prove things by mistaken and unnecessary consequents ; neither have all that have been condemned for witches , been witches , nor have all that were witches , been condemned for , or reputed the same : neither are all things that are reported , true ; nor all things that are true , are reported : the proving one thing false , doth not deny another to be true ; and the proving falsness in any one thing , doth not prove there is onely falsness in that thing : shall we judge because there be some hypocrites in religion , that there be none sincere ? or because one man lyed , therefore no man may speak true ? for he lyed not , quoad a man , but quoad untrue ; we must see where the distinction and stress of an argument lies , whether in the thing , or its attribute , and therein concerning witchcraft , many mistake themselves : if we will go about to prove in any profession that there be impostors and dissemblers , we shall sufficiently prove thereby that there is truth in the thing , from which these impostors and dissemblers do recede and deviate ; else they will be proved not to be impostors and dissemblers : it doth not follow that because one man lies awake with his eyes shut , and another lies asleep with his eyes open , that all men must do so : witches may do all that juglers do , but juglers cannot do all that witches can do ; and to condemn the fraud and impotence of the greater , by the fraud and impotence of the lesse , is an impertinent proof : and also they differ more then quoad gradum et modum ; we must not prove by sleep that death is the same , because it is like it . somnus est mortis imago , omne simile non est idem . some believe concerning witches , and not concerning spirits ; and some believe concerning spirits , and not concerning witches ; and some believe both , and some neither : and as many men did commit that , that was false to writing , so many men did omit that that was true in writing ; and many things are written that are true , that are not fully written as they are true . but sometime there is more controversie and dispute about the word ; one speakes , witch , as to its vulgar acceptation , another as to its genuine signification ; and perhaps both may mean one thing . i perceive many things we have writ in this book are not so strange to most londoners as to country people ; and many things are more familiar to country people then londoners ; and the vulgar do commonly judge all by that little experience they have ; and i am confident ten thousand people in the city of london , and proportionably in the country , can bring their experience of these things : and the onely way to decide all controversies , is to have , as it were , a trial at an assizes , and all the witnesses to be sworn ; many would depose upon oath their infallible experience in these things , and experience must be that that must umpire twixt us , that is from experior , to have tryed ; but opinions come onely from opinor , to think . quot homines , 〈◊〉 sententia , velle 〈◊〉 ; est nec vnto vivitur uno , men are ready on all sides to receive that they do in part already believe . now a few syllogistical reasons to prove there be witches . if spirits ever did assume bodies , they may assume bodies : but the scriptures , besides multiplicity of authors and secular witnesses , manifest that spirits have assumed bodies : ergo they may . if there ever have been witcheries , exorcisms , and conjurations , there may be : but the scripture , and many writers , and moderne experience , testifies there have been such : ergo there may be witcheries , &c. if in all professors and professions there hath been both falfity and reality , then the professors of conjuration , exorcismes , and witchcraft may be some false , and some true : but scriptures , writings , and experience testifies , &c. ergo. if the power of the devil can do onely what man can do , and onely as man can do it , then there be no witches : but the scripture , many authors , and vulgar experience , shewes the devil doth higher things then man , and in another manner then man can : ergo , there may be witches . if there ever were such diseases in man that were impossible to be effected by natural causes , they must be by supernatural ; and if so , by diabolical ; and if so , by agents : but it is clear there have been such : ergo we conclude the devil hath done these , and that by agents , which we call witches . if there ever were any that could make water blood , raise the bodies of men buried , and make inanimate things animate , &c. and not by the power of god , nor natural causes , it must be from the devil : but the scriptures clearly shew such have been : ergo , there are such as work by devils . a relation of mary hall of gadsden , reputed to be possessed of two devils . . mary hall , a maid of womans stature , a smiths daughter of little gadsden in the county of hartford , began to sicken in the fall of the leaf , . it took her first in one foot with a trembling shaking and convulsive motion , afterwards it possessed both ; she would sit stamping very much ; she had sometimes like epileptick , sometimes like convulsive fits , and strange ejaculations : she was sent to doctor woodhouse of barkinsted , a man famous in curing bewitched persons , for so she was esteemed to be ; he seeing the water and her , judged the like , and prepared stinking suffumigations , over which she held her head , and sometimes did strain to vomit , and her distemper for some weekes seemed abated , upon doctor woodhouse direction ; then reinvigorating , were heard in her strange noises , like mewing of cats , barking of dogs , roaring of bears , &c. at last a voice spoke in her , pus cat , what a cat ? nothing but mue ; this was about the beginning of august , . and after this the evil spirit spoke often , exercising the tricks and torments , convulsions , and elevations of the maid , as before it spoke , with some additions . the manner and matter of the spirits speaking was on this wise : if any said , get thee out of her , satan ; the spirit replyed , we are two ; and as oft as any said , satan , or devil , it would reply , we are two ; and would say , we are onely two little imps , gfe harods , and youngs ; sometimes we are in the shape of serpents , sometimes of flyes , sometimes of rats or mice ; and gfe harod sent us to choak this maid , mary hall ; but we should have choaked goodman hall , but of him we had no power , and so possessed his daughter ; we came down the chimny , riding on a stick , and went first to mary's foot , whereupon her foot trembled first of all her distemper . at other times , upon diverse occasions , either voluntarily , or in answer to the questions of those that came to see her , they said , they would do more mischief if they could ; yea , they would destroy all mankind , and be revenged on their adversaries , but god was above , they had not power , yet many times they would speak blasphemously of god ; and say , god cannot cast us out , we are above god ; we are four to one , ( meaning the two witches that sent them , and they two ; against god ) and do you think we cannot deal with him well enough . when some came to pray , they would say , you shall not cast us out , we will tire you all out ; and when they had done praying , the spirits would say , did we not tell you , you should not cast us out ? where is your god now ? when one of saint albans came to pray , the spirits said , get you goue , for we cannot abide you : to another they said , that spoke to them of god , get you gone , it is dark , it is late , you will be benighted . sometimes to those that came to cast them out , they would say , they would be gone to morrow ; or that they had a short time , and thereforo must be busie in shewing a few prankes more , ere they went out ; at another time they would tell them , they must choak her , and they would not out yet . sometimes they would bid her , mary , choak your self , when she went to eat ; and when she went nigh water , mary , dround your self ; and when she would not do it , and they wanted power to make her , they would say , ah fool , fool , fool , fool , what will you not drownd your self ? when she was nigh the fire , they would say , mary , put your head into the fire ; or , mary , put your head into the pot , and sometimes of a suddain they would dop down her head , as if she should put it into the scalding pottage , but could not effect it . because many people came to her , her father , in september sent her to several friends houses , five or six miles more or lesse distant ; where friends met to pray ; and the spirits would say , mary shall not ride , and would lift her up , and make her shake , so that they were fain to hold her on the horse ; but formerly they suffered her to ride without interruption ; since they begun to speak , when she went to read in the bible , they would say , mary , do not read ; or , mary you shall not read , for books are all against us ; her father would say , she shall read in spight of all the devils , and so she did alwayes without interruption ; for when she read , she was not molested , but once they did convulse her arms , and threw the books far from her . when some prayed by her , and said , at the name of god shall all flesh tremble ; and at the name of iesus shall every knee bow , they would make her to tremble , and her knees to bow ; and when so done , laugh and sing , we know how to cheat you , and make you believe any thing . yet sometimes they would say , we are lyers , and god is true ; and when god speakes the word , we must out : and at other times they would howl , and lament , and condole their condition , and cry out , we are undone , we are undone , we are miserable and tormented ! and immediately thereupon , they would bark , or sing , or howl , or make a jearing , and set a tune , and make maryes feet move thereto according . and when any blamed them for mocking at god , who was able to make them miserable to all eternity , they would answer , they could be no worse then they were , and that if they were out of mary hall , they must go again to service , to the witches that sent them in ; to them they must return , and their work they must do ; and as much mischief at they can , against all that are their enemies . sometimes when questions were asked , they would make no answer ; and sometimes , answer to each question ; sometimes indirectly , and sometimes directly ; sometimes seriously , and sometimes scoffingly ; and sometimes would do nothing , but say and gainsay themselves : one spake to them in latine , and they answered , we cannot speak latine ; and presently they said , if we can , we will not : the father thinks one speaks one thing and the other another . they would often repeat what doctor woodhouse had done , and said , about their casting out , and remember all exactly , and laugh at him , saying , doctor woodhouse would have cast us out , but he could not ; he is a cunning fellow , but we are cunninger then he ; let not him think a few slaps will expel satan . sometimes they would blasphemously say , god was a bastard , let him come if he dare : and when some good men had done praying , the spirits would say , where is your god now ? and afore they began , they would tell them , they should weary them out . when goodwife harwood , the witch , that sent them , ( as they say ) came , they said , oh gfe harwood ! are you come ! that is well ; it is well you are come ; we were sent by you , gfe harwood : she denyed it ; then said the spirits , what! will you deny us now ! gfe harwood , you sent us to choak the father , and having no power of him , we were to go to his daughter ; and we have endeavoured to choak her , but cannot : and when gfe harwood was going away , the spirits cryed , saying , we will go with you , gfe harwood ; oh let us go with you ; will you leave us , goodwife harwood ? but gfe young , the other they accused , never came to vindicate her self . doctor woodhouse got mary halls nailes that were cut off , and with somewhat he added , hung them up in the chimny a reesing over-night ; and by next morning gfe harwood came , which they thought to be caused by the aforesaid things . when it was talked amongst the houshold that gfe harod should be had before a justice ; upon the spirits accusation , the spirits would plead for her , and say , do not have gfe harwood afore the iustice : but after she had come , and denyed them , they would say , let gfe harwood be hanged , if she will , because she denyed us . the voice these spirits uttered , differed ; the father said , he thought one had a shrill voice , and the other a great ; sometimes they would speak like a child , and drawling ; sometimes greatly , and son●rously ; sometimes they would imitate the voices of those that were in the house . ere they speak , the spectators beheld her breast to rise , and by the gradual lifting up of her breasts towards her throat , somewhat seemed to ascend ; then it came into her throat , and distended that , so that her neck seemed at sometimes as if a roll was in it . sometimes her lips in speaking were not moved , but commonly they were , and her tongue alwayes ; for the spirits by the pains she felt , and by the swelling of those parts seen to the spectators , came to the root of the tongue , and moved it . sometimes they came thus to her throat , to try if they could choak her , and her breath would be stopped for a while , and then be at a little more liberty ; and presently they would distend and swell her throat again , so that she was ready to swoond , and for a while laboured for breath : sometimes she had many of these fits , and sometimes was freed a good while ; she slept well , and eat freely , and all the while she read , the spirits troubled her not ; so that eating , reading , and sleeping , were her immunity , or times of reprieve . but when people prayed , they tore and tormented her ; yet at sometimes they lay still ; and if she sat , on a suddain they would make her leap up a good height ; sometimes in length she would leap an extraordinary way ; sometimes as she lay on her bed , and was fain to be held , on a suddain ( while others were praying , the spirits lying still a good while ) she would leap up and hit her head against the beds testor . sometimes she would beat her self , sometimes with one , sometimes both hands , chiefly on the breast . sometimes her legs would go , fast and violently , kicking of the ground , and the spirits would say , come , mary , dance ; and then they would make a tune , and make her feet to dance it ; sometimes they would say , mary , make a mouth ; and they then convulsed her mouth , so that her lips seemed gristles , and her nose was sometimes drawn up ; another time they should say , we will p 〈…〉 out your eyes ; and then they would so draw together her eye-lids , that scarce any extuberance of the eye could be perceived . sometimes they would say , come , mary , turn round ; and then they would whisk her round ; sometimes they would say , turn half round , and she would do accordingly . sometimes when the spirits moved her tongue , some of the house would catch hold of it , to stay it , and it was pulled from them . they read out of master culpepers books , that misleto of the oak , was good against witchceaft ; wherefore they got some misleto , and applyed about her neck , and she trembled ; and to what part soever they applyed it , so as it touched her flesh , she trembled ; by which they perceived it had prevalency against diabolical incantation ; but did the maid no good as to the expulsion of the cacodaemons . when doctor woodhouse ordered some things to be boiled for her , affoon as they began to boil , the maid , or the spirits in her , did tremble and shake , and so continued all the while those antidaemoniack-medicines boiled . though she was for the most part most tortured and molested when any prayed by her , yet she was willing thereto , because defirous to be rid of that enthralment ; yet commonly we cannot tell how to entertain willingly a present misery , though it bring to us an after extraordinary happiness . all this while she looked pretty well for colour , and kept her flesh ; she was a civil fair-conditioned maid , and her friends inclined to the anabaptists sect , and most that came to pray by her were of their teachers . she would sometimes be forced against the walls , scrabbling with her hands as if she would run up ; the spirits would precipitate her in diverse manners , but that they wanted power , as sometimes they said they could not hurt an hair of her head , and though they tortured her body , they could not damnifie her soul ; her mind was free and unhurt , when her fits were off , and when the spirits were no way occasionally moved . assoon as doctor woodhouse had given her a spoonful of some liquor , being scarce got down her throat , she fell down in a swoond ; so that it is apparant some things are antipathetick to daemons . i told them i doubted natural remedies would do no good , otherwise i could have advised them to give her powder of coral , of piony , of misleto , of herb true-love , and of saint iohns-wort , severally , now some of one , and anon some of another ; and to have hung , rosemary , misleto , ivy and coral in the house , and about her neck , or to have given her the de●●ction of them at any time , specially in the fits , in such manner as she could best take them . the evil spirits would rarely take notice of any , or speak to them if they stood civily in the room , unless that they first spake to , or concerning the spirits ; they would sometime say , we may easily be cast out , one word will cast us out ; the standers-by would presently ask ? what word adjure , said the spirits : but they tryed that , & many other ineffectually . i went over to have seen her , but she was not at home , and her father and uncle said , they-knew not whither she was carryed by some other friends she had , that used to pray with her ; therefore i made it my business to examine strictly , her father , brother and sister , at different times , and also her uncle , who were most constantly with her and saw all her changes ; and also in the town i examined some that were present with her in her fits , and of some neighbour 〈◊〉 ; who held alike in their confession . since , in september , october , and november , little talk hath been of her , but i hear , she is so afflicted still ; but the spirits lie still for the most part , unless by questions , or praying , they are disturbed ; sometimes they say , they lift her upto a great height , but say , they cannot hurt one hair of her head . since , on december . i was there , and saw the postures and carriage of the maid : when i went first into the house the maid was feeding , and looked well-bleed , seemingly she was very well : i asked the spirits some questions , and they answered me , but very foolishly ; they said , they were sent by gfe harod , who gave them her soul to come into mary hall ; i asked them if they were sent by a councel of superiour daemons ? they answered thus , we will not tell you , that we won't , that we won't , that we won't . i asked them , if they did not fear gods punishing them to all eternity , for these endeavours of wrong to mankind ? they answered , we do not fear god , we care not for god. i asked if their superiour daemons , or masters , sat in a local hell , to give out commission , to such as they , to go and do their service , or whether the chiefer spirits also did possesse any , as they did ? they said , we won't tell you , that we won't . i asked them , how they liked the bible ? they made no answer . i asked to what purpose were their foolish , idle , unnecessary tricks , they tended not to advance the interest of their masters kingdom ? they answered nothing . both in her reading and feeding , both her fits of speaking , and convulsive fits molested her : alwayes when she spoke , her voice was intelligible , plain , and modest ; they spoke scarce to be understood : alwayes afore they spoke , her throat swelled , her face grew red , her head shook , and was wreathed about , until they had done ; when i caused her tongue to be held out of her mouth , their voice was more obscure ; it is sometimes hoarser , sometimes shriller ; sometimes small , sometimes great ; sometimes her throat swells more , sometimes lesse , and her breast is elevated ; she went to read , they told her , she should not , yet she did ; she then had a shaking of one leg ; i laid my hand upon her knee , and then the motion ceased there , and writhed her body ; in her going , one leg was took , as it were , with a cramp ; but sometimes she goeth very well ; nothing happens alwayes , and each sometimes ; sometime one member , sometime another ; sometime in one manner , and sometime in another ; sometimes almost all the members , and sometimes scarce any . while i was there , goodwife hall told me , that the night before the spirits told her , she should not sleep , and would sometimes heave her up in bed , and tell her , mary , we will buy you a black gown , hoods , and scarfs , and ribbins , hay ! ribbins , ribbins , ribbins , ribbins . not being satisfied with what i saw , i went over to barkinsted to doctor woodhouse , who was her physitian , and he told me he really thought she was possessed , and he told me two able physitians , ( whose names i have now forgotten ) were with her , and told him she was daemoniacally possessed , and that they being very lately in france , saw there a whole covent of nunns so handled as mary hall was , with their abbatesse ; onely this symptome was more in mary hall , then any of that covent ( who were to the number of thirty possessed with devils ) that ere when the spirits spoke in mary hall , in their presence , her throat , on each side , was extended to the bigness of a mans fist ; also doctor woodhouse said , one of her keepers told him , that he and another man held her in her chair , and she leaped up from them , and they thought she would have gone out of their reach , had they not pulled her down and held her ; and another time , two men held her , and she leaped out of her chair , and until her fit was over , they could not force her down again : her fits commonly are very short , especially when they are very often . when she came to be cured , with doctor woodhouse , she sat very still a while in his physick room , and on a suddain she fell a stamping , and so continued half an hour , till she was all on a sweat , and made the house shake . doctor woodhouse , gave her a venificifuge , a chymical preparation , given in the third part of a grain for one dose ; opium the strongest of all things , many times in a grain , makes very little alteration in the body ; but this rid her , in part for a while , of her fits ; but then the spirits had never spoke in her : he hath used that venificifuge to other bewitched persons with good successe ; and to a child of his own town , that the people brought information it was in convulsion fits , he sent convulsive remedies ; they did no good : then he questioned the querents what fits they were , they come , said they , every day , at six of the clock ; he went then to see it , and found it to begin its fit , with pulling off its headcloaths ; then it fell a pulling off its hair , and then scratching the skin off its face ; mr. sanders , the astrologer & chiromancer , was there who told dr. woodhouse , it was bewitched , & accordingly , with other rem 〈…〉 it was cured ; but the chief thing he trusteth to , is a sigil to hang a 〈…〉 their necks : he cured one in barkamsted also , that two leaned physicians ( many there be , that know greek and latin , though perhaps nothing else truly , and as they ought , which many a boy of twelve or fourteen years old knows ) said , had hysterick fits ; said he , you will not believe that there be witches , but you shall see that the party is not handled as you imagine , for hysterick medicines will do her no good ; but i will cure her with one thing , once given in the third part of a grain ; which was accomplished . a friend of his , used amara dulcis , a mercury placit , gathered when mercury was strong , essentially and accidentially , and applyed about the parties neck , when mercury was well posited in house , and aspected friendly by the fortunes , and most significant planets . and tragus saith , the people in germany used to hang amara dulcis , or wood-night-shade about their cattels necks , when they feared witchcraeft . the spirits in mary hall told them , that if they would go to redman of amersom , ( whom some say is a conjurer , others say , he is an honest and able physician , and doth abundance of good ) he would cast them out . this redman , by relation , is unlearned in the languages , but hath abundance of practice , and is much talked of in remote parts ; he was once sent to prison for these things . a child being very sick , likely to die , redman bids them , take the length of the child with a stick , and measure so much ground in the church-yard , and there dig , and bury the stick of the childs length , and the child suddenly recovered . another troubled with an ague , he bid go into the medow , and where two cart ruts crossed one another , just there to dig an hole with his stick and make water therein ; and the party thus doing , was freed of his ague . a third was wished to boil an egg in his urine , and bury it in an ant-hill , where were many ants , or pismires ; and he presently recovered of his distemper . but the judge could not for these things do any thing to him , and set him free ; these do not deny but he may be witch ( or wizard as some will have men to be called ) but do not prove he must be so ; and i have in my observations , collected from the vulgar , diverse of their practices of this kinde , ridding their selves thereby of divers distempers , especially agues , which we have shewn in our puretology , or treatise of agues , writ in latine , and in the chapter of transplantation . redman , as i am informed , pretends to do these , and the like feats by astrology ; much indeed may be done lawfully by astrology , but there be many that make that their pretence and defence , and probably use other arts that may be unlawful , that go beyond astrology . goodwife hall told me , that her daughter was worse when the spirits lay still , and did not actuate her parts , for then she was heavy , and melancholy , and like a weight lay at her stomack . the maid is very young , and seems bashful , and modest ; her parents and kinred are held by all very conscientious and honest people , and wealthy ; so that they need use no such impostures to get money , nor would use such blasphemies and abuses of god to gain pity or admiration . indeed many a jugler , or tumbler , may by use come nigh to imitate these things , but what can such a silly , young , bashful well-disposed , and religiously-educated maid do in these things ? since one told me , that a minister that was with mary hall told her , that when he came in presence , the spirits said , what do you do with that little book in your pocket ? he wondred , when as he knew none saw or heard of it ; if this be true , it is praecognition , and that is not natural ; it was a little pious book , that troubled them . we think it necessary here to write down some discoveries of witches , according to the manifold examination we have took of experienced people . . is from their swiming . . from their teats . . from their non-ability to call upon god as others do . a friend of mine saw two suspected persons ducked at baldock , diverse years since ; one sunk presently down-right ; the other , though tyed toes and thumbs together , could not be made to sink . domina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hujus oppidi , some years since , saw a witch ducked at saint albans , and could not be made sink , though she strove , by putting her head under the water , and was thrust down with poles ; and she confessed , one of her imps leaped upon her breast in the water , and she could not sink : she and another man in prison did shew their teats ; the man had like a breast on his side , and i suppose it was this party that dom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de saint albans told me of , 〈◊〉 she confessed , she did exactly all those things that were alledged against her : both these persons were eye-witnesses , and ear-witnesses ; and also that the maid could not say our father , but your father , as oft as they demanded her to say the lord's prayer : and the like i have heard from divers , that they cannot call upon and own god , and renounce the devil ; and call god to witness , that they disclaim him , and all his service , as others can , mary by 〈◊〉 , ( so nick-named ) 't is here publickly known how she swam , and could not sink with all the means she could use ; and some say , she 〈◊〉 〈◊〉 iron next her to make her sink . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hujus oppidi , a very honest man told me , ( he saw it ) that about the year , . gfe . rose of bedf ●●● ( for bewitching a maid's pease ( that had denied her some ) to be 〈◊〉 and each , worm-eaten ; and another-fellow to be alwayes lowsie though shifted every day , and never was afore ) was ducked , and could by no means sink ; the maid that she bewitched , as to her pease , offered to be ducked with her , to make the other the more willing , and the sank presently , and they could scarce bring her to life with all their hast and arts. we must make these distinctions , the devil can cause all diseases that are natural , but nature cannot cause all diseases that are diabolical ; the devil , quatenus a spirit , can do all manner of mischief ; but quatenus inferiour , he cannot do all the evil he will ; and quatenus evil , he will not do all the good he can . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that leap five or six yards ; that speak tongues they never learned ; that foretel things to come ; that are stronger then four or five men ; that fly , or stand in the air ; or run up walls without use of their hands ; or have their face bent quite behind them , so long remaining , consideratis considerandis , must be possessed of spirits : but they that are not thus handled , may be possessed of spirits . those that were in the evangelists possessed , were not alike possessed . different kinds and degrees of a thing , shew it may , but do not prove that it must be another thing . it is best judging what may be , by what hath been ; but histories mention divers that have been so possessed , therefore divers may be so possessed . some are thought to be bewitched , that are not ; and some are thought not to be bewitched , that are . if mary hall is falsly possessed , it doth not prove another not to be truly possessed ; or if mary hall be truly possessed , it doth not prove that there are no such counterfeits . neither have the imps , or inferiour d 〈…〉 , the power and knowledge of the superiour , to exercise ; nor 〈◊〉 the superiour alwayes exercise the power and knowledge they have . neither are all diseases natural , cureable by natural remedies ; nor are all diseases supernatural , incureable by natural remedies . there is nothing in the will of god , that is not in his power ; and if his will did restrain witchcraft , it were in his power to do it : but his will is two-fold . . of ordination . . of permission . he ordains good , and suffers evil. it is lawful to use all the means ordained of god to cure vvitchcraft , but all the means that are used to cure vvitchcraft , are not ordained of god ; and cure only by his permission , who brings good out of all evil . neither have the daemons licence from god to hurt whom they please , not have the vvitches licence from their daemons to cure whom they will. all that are bewitched , are handled after some extream or strange way , or both ; but all that are handled after some extream and strange way , are not bewitched . all that cause preternatural sickness , through the power of the devil , be vvitches ; but not all the vvitches that be , for some cause diabolical sicknesses , and some cure them ( called white witches ) and some both . spirits frequently work without , but sometimes by , but then commonly above the power of natural causes , or means . those that deny any powers or influences , to be here in or upon natural things , from any other then natural and common causes , deny any thing to be supernatural ; and consequently must conclude that god could make the order , progress , and nature of this world , and its contents , no otherwise then what it is ; and to go on , act and alter by no other causes , methods , or vvayes , then what we see commonly to be . therefore whatsoever supernatural and spiritual may be proved to arise from the common force , and usual order of natural things , is thereby proved to be natural ; and whatsoever cannot be solved by the ordinary force , and usual course of any natural causes , is thereby proved supernatural and spiritual . there was printed last year , about two sheets of paper , concerning two possessed or bewitched the one was iames barrow of olaves southwark , whose condition was writ by his father , to whom did divers in witness accord : he was almost two years possessed , of five evil spirits , and was at last dispossessed by constant prayer , at which the devils roared , and were tormented , so that they went out of him , not in any visible shape , but as it were with belches , and like suffocation : he was sometimes dumb for long time , sometimes stark mad , sometimes beat himself , and endeavoured to make himself away ; strange noises were heard in him , singing and cursing were sometimes present ; he said , at first like a rat came to him ; the imp of the witch , or the vvitch her self might so transform her self : and some imagine , that nebuchadnezzar was transformed into the shape of an ox , ( see dan. . . . ) and that , that saying , he eat grass like an ox , should be translated , he eat grass , being like an ox , or in the likeness of an ox. the other relation , in that paper of hannah crump of warwick , had nothing extraordinary , but the symptoms of madness , yet might be bewitched : they went to one in winchester park in southwark , to unbewitch her , he asked , five pound ; for ( said he ) i am not sure to cure her , and if i do , if i cannot be strong enough for the witch , after i have taken the affliction from the maid , i must bear it my self ; but if i can be strong enough for the witch , she must bear it , until she dispose of it to some other , for none of her familiars will bear it : doubtless spirits are loth to go out of the possessed ; and the evangelists shews some reason , saying , when the unclean spirit goeth out of any man , he wandreth up and down , seeking rest , and findeth none ; and then he taketh counsel of a greater number of foul spirits , and they possess the same party again , or others , more grievously . vale . non gens sed mens , non genus sed genius ; virtus nobilitat , & ratio homines a brutis & inter se discriminat , symboli aemiliani & claudij imperatorum . deo gloria , homini pax . finis an essay for the recording of illustrious providences wherein an account is given of many remarkable and very memorable events which have hapned this last age, especially in new-england / by increase mather, teacher of a church at boston in new-england. mather, increase, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) an essay for the recording of illustrious providences wherein an account is given of many remarkable and very memorable events which have hapned this last age, especially in new-england / by increase mather, teacher of a church at boston in new-england. mather, increase, - . [ ], , [ ] p. printed by samuel green for joseph browning and are to be sold at his shop ..., boston in new-england : . errata on p. . reproduction of original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng providence and government of god. witchcraft -- new england -- early works to . new england -- history -- colonial period, ca. - . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion an essay for the recording of illvstriovs providences : wherein an account is given of many remarkable and very memorable events , which have hapned this last age ; especially in new-england . by increase mather , teacher of a church at boston in new-england . psal. . . oh that men would praise the lord for his goodness , and for his wonderful works to the children of men. psal. . . one generation shall praise thy works to another , and shall declare thy mighty acts ▪ boston in new-england , printed by samuel green for ioseph browning , and are to be sold at his shop at the corner of the prison-lane next the town-house , . the preface . about six and twenty years ago , ● design for the recording of illustrious providences , was under serious consideration among some eminent ministers in england and in ireland . that motion was principally set on foot by the learned mr. matthew pool , whose synopsis criticorum , and other books by him emitted , have made him famous in the world. but before any thing was brought to effect , the persons to have been imployed , had their thoughts diverted another way . nevertheless , there was a m. ss . ( the composer whereof is to me unknown ) then written , wherein the subjects proper for this record , and some rules for the better managing a design of this nature , are described . in that m. ss . i find notable stories related and attested , which elsewhere i never met with . particularly , the sory of mr. earl of colchester , and another mentioned in our subseqnent essay . and besides those , there are some very memorable passages written , which have not as yet been published , so far as i understand . there are in that m. ss . several remarkables about apparitions , e. g. it is there said , that dr. frith , ( who was one of the prebends belonging to windsor ) lying on his bed , the chamber doors were thrown open , and a corps with attending torches brought to his bed-side upon a bier ; the corps representing one of his own family : after some pause , there was such another shew , till he , the said dr. his wife and all his family were brought in on the bier in such order as they all soon after died . the dr. was not then sick , but quickly melancholly , and would rising at midnight repair to the graves and monuments at eaton colledge ; saying , that he and his must shortly take up their habitation among the dead . the relater of this story ( a person of great integrity ) had it from dr. frith's son , who also added , my fathers vision is already executed upon all the family but my self , my time is next , and near at hand . in the mentioned m. ss . there is also a marvelous relation concerning a young scholar in france : for , it is there affirmed , that this prophane student , having by extravagant courses outrun his means ; in his discontent walking solitarily , a man came to him , and enquired the cause of his sadness . which he owning to be want of money , had presently a supply given him by the other . that being quickly consumed upon his lusts ; as soon as his money was gone his discontent returned ; and in his former walk , he met with his former reliever , who again offered to supply him ; but askt him to contract with him to be his , and to sign the contract with his blood. the woful wretch consented : but not long after , considering that this contract was made with the devil ; the terrors of his conscience became insupportable ; so as that he endeavoured to kill himself to get out of them . some ministers , and other christians being informed how matters were circumstanced , kept dayes of prayer for him and with him : and he was carefully watched that so he might be kept from self-murder . still he continued under terror , and said he should do so , as long as the covenant which he had signed , remained in the hands of the devil . hereupon , the ministers resolve to keep a day of fasting and prayer in that very place of the field where the distressed creature had made the woful bargain , setting him in the midst of them . thus they did , and being with special actings of faith much enlarged to pray earnestly to the lord to make known his power over satan , in constraining him to give up that contract , after some hours continuance in prayer , a cloud was seen to spread it self over them , and out of it the very contract signed with the poor crearures blood was dropped down amongst them ; which being taken up and viewed , the party concerned took it , and tore it in pieces . the relator had this from the mouth of mr. beaumond , a minister of note at caon in normandy , who assured him that he had it from one of the ministers that did assist in carrying on the day of prayer when this memorable providence hapned . nor is the relation impossible to be true , for luther speaks of a providence not unlike unto this , which hapned in his congregation . this m. ss . doth also mention some most remarkable iudgments of god upon sinners , as worthy to be recorded for posterity to take notice of . it is there said , that when mr. richard iuxon was a fellow of kings colledge in cambridge , he led a most vicious life : and whereas ▪ such of the students as were serious in matters of religion , did endeavour by solemn fasting and prayer to prepare themselves for the communion which was then ( this was about the year ) on easter-day . this iuxon spent all the time of preparation in drunken wild meetings , and was up late and drunk on the saturday night . nevertheless , on the lords day , he came with others to the communion , and sat next to the relator , who knowing his disorder the night before , was much troubled : but had no remedy ; church-discipline not being then so practised as ought to have been . the communion being ended , such of the scholars as had the fear of god in their hearts , repaired to their closets . but this iuxon went immediately to a drunken-meeting , and there to a cockfight , where he fell to his accustomed madness , and pouring out a volley of oaths and curses ; while these were between his lips , god smote him dead in the twinkle of an eye . and though iuxon were but young , and of a comely person , his carcase was immediately so corrupted as that the stench of it was insufferable , insomuch that no house would receive it ; and his friends were forced to hire some base fellows to watch the carcase till night ; and then with pitch and such like gums covered him in a coffin , and so made a shift to endure his interment . there stood by a scholar , whose name was george hall , and who acted his part with iuxon in his prophaneness : but he was so astonished with this amazing providence of god , as that he fell down upon his knees , begging pardoning mercy from heaven , and vowing a reformation ; which vow the lord enabled him to keep , so as that afterwards he became an able and famous minister of the gospel . one strange passage more i shall here relate out of the m. ss . which we have thus far made mention of . therein i find part of a letter transcribed ; which is as followeth : lismore , octob. . . in another part of this countrey , a poor man being suspected to have stollen a sheep was questioned for it ; he forswore the thing , and wished that if he had stollen it , god would cause the horns of the sheep to grow upon him . this man was seen within these few dayes by a minister of great repute for piety , who saith , that the man has an horn growing out of one corner of his mouth , just like that of a sheep : from which he hath cut seventeen inches , and is forced to keep it tyed by a string to his ear , to prevent its growing up to his eye : this minister not only saw but felt this horn , and reported it in this family this week , as also a gentleman formerly did , who was himself an eye-witness thereof . surely such passages are a demonstrative evidence that there is a god , who judgeth in the earth , and who though he stay long , will not be mocked alwayes . i shall say no more concerning the m. ss . only that it was sent over to reverend mr. davenport , by ( as i suppose ) mr. hartlib . how it came to lie dormient in his hands i know not : though i had the happiness of special intimacy with that worthy man , i do not remember that ever i heard him speak any thing of it . but since his death , looking over his m. ss's i met with this , and communicated it to other ministers , who highly approved of the noble design aimed at therein . soon after which , some proposals in order to the reviving of this work were drawn up , and presented at a general meeting of the ministers in this colony , may . . which it may not be unsuitable here to recite . some proposals concerning the recording of illustrious providences . i. in order to the promoving of a design of this nature , so as shall be indeed for gods glory , and the good of posterity , it is necessary that utmost care shall be taken that all , and only remarkable providences be recorded and published . ii. such divine iudgements , tempests , floods , earth-quakes , thunders as are unusual , strange apparitions or what ever else shall happen that is prodigious , witchcrafts , diabolical possessions , remarkable iudgements upon noted sinners : eminent deliverances , and answers of prayer , are to be reckoned among illustrious providences . iii. inasmuch as we find in scripture , as well as in ecclesiastical history , that the ministers of god have been improved in the recording and declaring the works of the lord ; and since they are in divers respects under peculiar advantages there unto : it is proposed , that each one in that capacity may diligently enquire into , and record such illustrious providences as have hapned , or from time to time shall happen , in the places whereunto they do belong : and that the witnesses of such notable occurrents be likewise set down in writing . iv. although it be true , that this design cannot be brought unto perfection in one or two years , yet it is much to be desired that something may be done therein out of hand , as a specimen of a more large volumn , that so this work may be set on foot , and posterity may be encouraged to go on therewith . v. it is therefore proposed that the elders may concurre in desiring some one that hath leisure and ability for the management of such an undertaking , with all convenient speed to begin therewith . vi. and that therefore other elders do without delay make enquiry concerning the remarkable occurrents that have formerly fallen out , or may fall out hereafter , where they are concerned , and transmit them unto the aforesaid person , according to the directions above specified , in order to a speedy publication . vii . that notice be given of these proposals unto our brethren , the elders of the neighbour colonies , that so we may enjoy their concurrence , and assistance herein . viii . when any thing of this nature shall be ready for the presse , it appears on sundry grounds very expedient , that it should be read , and approved of at some meeting of the elders , before publication . these things being read and considered ; the author of this essay , was desired to begin the work which is here done ; and i am engaged to many for the materials , and informations which the following collections do consist of . it is not easie to give an account of things , and yet no circumstantial mistakes attend what shall be related . nor dare i averr , that there are none such in what follows . only i have been careful to prevent them ; and as to the substance of each passage , i am well assured it is according to truth . that rare accident about the lightning which caused a wonderful change in the compasses of a vessel then at sea , was as is in the book expressed page . . only it is uncertain whether they were then exactly in the latitude of . for they had not taken an observation for several dayes , but the master of the vessel affirms that to be the latitude so near as they could conjecture . since the needle was changed by the lightning , if a lesser compass be set over it , the needle therein ( or any other touched with the load-stone ) will alter its polarity , turn about to the south , as i have divers times to my great admiration experimented . there is near the north-point a dark spot , like as if it were burnt with a drop of brimstone , supposed to be caused by the lightning . whether the magnetic impressions on that part of the needle being dissipated by the heat of the lightning , and the effluvia on the south end of the needle only remaining untouched thereby , be the true natural reason of the marvelous alteration ; or whither it ought to be ascribed to some other cause , the ingenious may consider . there is another remarkable passage about lightning which hapned at duxborough in new-england , concerning which i have lately received this following account . september . . ( being the lords day ) there were small drizling showers , attended with some seldome and scarce perceivable rumbling thunders until towards the evening ; at what time mr. constant southworth of duxbury returning home after evening exercise , in company with some neighbours , discoursing of some extraordinary thunder-claps with lightning , and the awful effects and consequents thereof , ) being come into his own house ( there were present in one room , himself , his wife , two children , viz. thomas ( he was afterwards drowned ) and benjamin , ( he was long after this killed by the indians ) with philip delano a servant , ) there broke perpendicularly over the said house and room a most awful and amazing clap of thunder , attended with a violent flash , or rather flame of lightning ; which brake and shivered one of the needles of the katted or wooden chimney , carrying divers splinters seven or eight rods distance from the house : it filled the room with smoke and flame . set fire in the thatch of a leanto which was on the backside of a room adjoyning to the former , in which the five persons abovementioned were . it melted some pewter , so that it ran into drops on the out-side , as is often seen on tin ware ; melted round holes in the top of a fire-shovel proportionable in quantity to a small goose-shot ; struck mrs. southworths arm so that it was for a time benummed ; smote the young child benjamin in his mothers ' arms , deprived it of breath for a space , and to the mothers apprehension squeased it as flat as a planck ; smote a dog stone-dead which lay within two foot of philip delano , the dog never moved out of his place or potsture , in which he was when smitten , but giving a small yelp , and quivering with his toes , lay still , blood issuing from his nose or mouth . it smote the said philip , made his right arm senseless for a time , together with the middle finger in special ( of his right hand ) which was benummed , and turned as white as chalk or lime , yet attended with little pain . after some few hours that finger began to recover its proper colour at the knuckle , and so did gradually whiten unto its extremity ; and although the said delano felt a most vioilent heat upon his body , as if he had been scorched in the midst of a violent burning fire , yet his clothes were not singed , neither had the smell of fire passed thereon . i could not insert this story in its proper place , because i received it after that chapter about thunder and lightning was printed . some credible persons who have been eye-witnesses of it , inform me , that the lightning in that house at duxborough , did with the vehemency of its flame , cause the bricks in the chimney to melt like molten lead : which particular was as remarkable as any of the other mentioned in the narrative , and therefore i thought good here to add it . in this essay , i design no more than a specimen ; and having ( by the good hand of god upon me ) set this wheel a going , i shall leave it unto others , whom god has fitted , and shall incline thereto , to go on with the undertaking . some digressions i have made in distinct chapters , handling several considerable cases of conscience , supposing it not unprofitable , or improper so to do ; since the things related gave the occasion : both leisure and exercise of judgement are required in the due performance of a service of this nature : there are some that have more leisure , and many that have greater abilities than i have : i expect not that they should make my method their standard ; but they may follow a better of their own , as they shall see cause . the addition of parallel stories is both pleasing and edifying : had my reading and remembrance of things been greater , i might have done more that way , as i hope others will in the next essay . i could have mentioned some very memorable passages of divine providence , wherein the countrey in general hath been concerned . some remarkables of that kind are to be seen in my former relations of the troubles occasioned by the indians in new-england . there are other particulars no less worthy to be recorded , but in my judgement , this is not so proper a season for us to divulge them . it has been in my thoughts to publish a discourse of miscellaneous observations , concerning things rare and wonderful ; both as to the works of creation and providence ; which in my small readings i have met with in many authors : but this must suffice for the present . i have often wished , that the natural history of new-england , might be written and published to the world ; the rules and method described by that learned and excellent person robert boyle esq. being duely observed therein . it would best become some scholar that has been born in this land , to do such a service for his countrey . nor would i my self decline to put my hand ( so far as my small capacity will reach ) to so noble an undertaking , did not manifold diversions and employments prevent me from attending that which i should account a profitable recreation . i have other work upon me , which i would gladly finish before i leave the world , and but a very little time to do it in : moreover , not many years ago , i lost ( and that 's an afflictive loss indeed ! ) several moneths from study by sickness . let every god-fearing reader , joyn with me in prayer , that i may be enabled to redeem the time , and ( in all wayes wherein i am capable ) to serve my generation . increase mather , boston in new-england , ianuary , / . remarkable providences . chap. i. of remarkable sea deliverances . mr. anthony thacher's relation concerning his and his wives being marvelously preserved alive , when all the ships company perished . the wonderful preservation of major gibbons and his company . several other remarkable sea-deliverances mentioned by mr. janeway , wherin n. e. men were concerned . mr. grafton's preservation . a vessel lately coming from bristol for new-england , saved out of great distress at sea. some providentially met with by a new-england vessel in an open boat , many leagues off from anyshoar , strangely preserved . an account of a remarkable sea-deliverance which hapned this present year . another like unto it which hapned above twenty years ago . the royal pen of the prophet david hath most truly affirmed , that they who go down to the sea in ships , that do business in great waters , see the works of the lord , and his wonders in the deep . and in special , they see wonders of divine goodness in respect of eminent deliverances wrought by the hand of the most high , who stills the noise of the seas , the noise of their waves . it is meet that such providences should be ever had in remembrance , as most of all by the persons concerned in them , so by others , that the god of salvation , who is the confidence of them that are afar off upon the sea , may have eternal praise . many remarkable stories of this kind , are to be seen in books already published . e. g. in mandels●o's travels , h●ck●uit , and linshoten's voyages ; wanley's histo●y ; causin's holy court ; mr. burton's treatises lately printed , and in mr. ianeway's sea-deliverances . i shall in this chapter confine my self unto things which have hapned either in new-england , or wherein n-england vessels have been concerned . we shall begin with that remarkable sea-deliverance which mr. anthony thacher did experience at his first coming to new-england . a full and true relation whereof , i find in a letter directed to his brother mr. peter thacher , then a faithful minister of christ in sarum in england ( he was father to my worthy dear friend mr. thomas thacher late pastor of one of the churches in this boston . ) this letter of mr. anthony thacher's to his brother being written within a few dayes after that eminent providence hapned unto him , matters were then fresh in his memory ; i shall therefore here insert his narrative in his own words ; who expresseth himself as followeth ▪ i must turn my drowned pen and shaking hand to indite the story of such sad news as never before this hapned in new-england . there was a league of perpetual friendship between my cousin avery ( note that this mr. avery was a precious holy minister who came out of england with mr. anthony thacher ) and my self never to forsake each other to the death , but to be partakers of each others misery or welfare , as also of habitation in the same place . now upon our arrival in new-england , there was an offer made unto us . my cousin avery was invited to marble-head to be their pastor in due time ; there being no church planted there as yet , but a town appointed to set up the trade of fishing . because many there ( the most being fishermen ) were something loose and remiss in their behaviour ; my cousin avery was unwilling to go thither , and so refusing we went to newbery , intending there to sit down . but being solicited so often both by the men of the place , and by the magistrates , and by mr. cotton , and most of the ministers , who alledged what a benefit we might be to the people there , and also to the countrey and common-wealth ; at length we embraced it , and thither consented to go . they of marble-head forthwith sent a pinnace for us and our goods . we embarqued at ipswich , august . . with our families and substance , bound for marble-head , we being in all twenty three souls , viz. eleven in my cousin's family , seven in mine , and one mr. william eliot sometimes of new sarum , and four mariners . the next morning having commended our selves to god , with chearful hearts , we hoised sail ; but the lord suddenly turned our chearfulness into mourning and lamentations . for on the fourteenth of this august . about ten at night , having a fresh gale of wind , our sails being old and done were split . the mariners because that it was night , would not put to new sails , but resolved to cast anchor till the morning . but before day-light , it pleased the lord to send so mighty a storm , as the like was never known in new-england since the english came , nor in the memory of any of the indians . it was so furious that our anchor came home . whereupon the mariners let out more cable , which at last slipt away . then our sailers knew not what to do , but we were driven before the wind and waves . my cousin and i perceived our danger , solemnly recommended our selves to god the lord both of earth and seas , expecting with every wave to be swallowed up and drenched in the deeps . and as my cousin , his wife , and my tender babes sat comforting and chearing one the other in the lord against ghastly death , which every moment stared us in the face , and sat triumphing upon each ones forehead , we were by the violence of the waves and fury of the winds , ( by the lords permission ) lifted up upon a rock between two high rocks , yet all was one rock , but it raged with the stroke which came into the pinnace , so as we were presently up to our middles in water as we sat . the waves came furiously and violently over us , and against us , but by reason of the rocks proportion could not lift us off , but beat her all to pieces . now look with me upon our distress , and consider of my misery , who beheld the ship broken , the water in her , and violently overwhelming us , my goods , and provisions swimming in the seas , my friends almost drowned , and mine own poor children so untimely ( if i may so term it without offence ) before mine eyes drowned , and ready to be swallowed up and dashed to pieces against the rocks by the merciless waves , and my self ready to accompany them . but i must go on to an end of this woful relation . in the same room whereas he sat , the master of the pinnace not knowing what to do , our fore-mast was cut down , our main-mast broken in three pieces , the fore part of the pinnace beat away , our goods swimming about the seas , my children bewailing me , as not pittying themselves , and my self bemoaning them ; poor souls , whom i had occasioned to such an end in their tender years , whenas they could scarce be sensible of death . and so likewise my cousin , his wife , and his , children , and both of us bewailing each other , in our lord and only saviour jesus christ , in whom only we had comfort and cheerfulness , insomuch that from the greatest to the least of us , there was not one scri●c● or out-cry made , but all as silent sheep were contentedly resolved to die together lovingly , as since our acquaintance we had lived together friendly . now as i was sitting in the cabbin room-door with my body in the room , when lo one of the sailers by a wave being washed out of the pinnace was gotten in again , and coming into the cabbin room over my back , cried out , we are all cast away , the lord have mercy upon us , i have been washed over-board into the sea , and am gotten in again . his speeches made me look forth . and looking towards the sea , and seeing how we were , i turned my self to my cousin and the rest , and spake these words , oh cousin , it hath pleased god to cast us here between two rocks , the shoar not far off from us , for i saw the tops of trees when i looked forth . whereupon the master of the pinnace looking up at the scuttle hole of the quarter deck , went out at it , but i never saw him afterwards . then he that had been in the sea , went out again by me , and leapt overboard towards the rocks , whom afterwards also i could not see . now none were left in the barque that i knew or saw , but my cousin , his wife and children , my self and mine , and his maid-servant . but my cousin thought i would have fled from him , and said unto me , oh cousin leave us not , let us die to-together , and reached forth his hand unto me . then i letting go my son peter's hand took him by the hand , and said , cousin , i purpose it not , whithe shall i go ? i am willing and ready here to die with you and my poor children . god be merciful to us , and receive us to himself , adding these words , the lord is able to help and deliver us . he replied , saying , truth cousin , but what his pleasure is we know not ; i fear we have been too unthankful for former deliverances , but he hath promised to deliver us from sin and condemnation , and to bring us safe to heaven through the alsufficient satisfaction of jesus christ , this therefore we may challenge of him . to which i replying said , that is all the deliverance i now desire and expect . which words i had no sooner spoken , but by a mighty wave i was with the piece of the barque washed out upon part of the rock , where the wave left me almost drowned , but recovering my feet i saw above me on the rock my daughter mary , to whom i had no sooner gotten , but my cousin avery , and his eldest son came to us , being all four of us washed out by one and the same wave , we went all into a small hole on the top of the rock , whence we called to those in the pinnace to come unto us , supposing we had been in more safety than they were in . my wife seeing us there was crept up into the scuttle of the quarter deck to come unto us , but presently came another wave and dashing the pinnace all to pieces , carried my wife away in the scuttle , as she was , with the greater part of the quarter deck unto the shoar ; where she was cast safely , but her legs were something bruised , and much timber of the vessel being there also cast , she was sometime before she could get away being washed by the waves . all the rest that were in the barque were drowned in the merciless seas . we four by that wave were clean swept away from off the rock also , into the sea ; the lord in one instant of time disposing of fifteen souls of us , according to his good pleasure and will , his pleasure and wonderful great mercy to me was thus . standing on the rock as before you heard , with my eldest daughter , my cousin and his eldest son , looking upon , and talking to them in the barque , whenas we were by that merciless wave washed off the rock , as before you heard . god in his mercy caused me to fall by the stroke of the wave flat on my face , for my face was toward the sea , insomuch that as i was sliding off the rock into the sea , the lord directed my toes into a joynt in the rocks side , as also the tops of some of my fingers with my right hand , by means whereof , the wave leaving me , i remained so , having in the rock only my head above the water . when on the left hand i espied a board or plank of the pinnace . and as i was reaching out my left hand to lay hold on it , by another coming over the top of the rock , i was washed away from the rock , and by the violence of the waves was driven hither and thither in the seas a great while , and had many dashes against the rocks . at length past hopes of life , and wearied in body and spirits , i even gave over to nature , and being ready to receive in the waters of death , i lifted up both my heart and hands to the god of heaven . for note , i had my senses remaining perfect with me all the time that i was under and in water , who at that instant lifted my head above the top of the water , that so i might breathe without any hindrance by the waters . i stood bolt upright as if i had stood upon my feet , but i felt no bottom , nor had any footing for to stand upon , but the waters . while i was thus above the water , i saw by me a piece of the mast , as i suppose about three foot long , which i laboured to catch into my arms . but suddenly i was overwhelmed with water , and driven to and fro again , and at last i felt the ground with my right foot . when immediately whilest i was thus groveling on my face , i presently recovering my feet , was in the water up to my breast , and through gods great mercy had my face unto the shoar , and not to the sea. i made hast to get out , but was thrown down on my hands with the waves , and so with safety crept to the dry shoar . where blessing god , i turned about to look for my children and friends , but saw neither , nor any part of the pinnace , where i left them as i supposed . but i saw my wife about a butt length from me getting her self forth from amongst the timber of the broken barque : but before i could get unto her , she was gotten to the shoar : i was in the water after i was washed from the rock , before i came to the shoar a quarter of an hour at least . when we were come each to other , we went and sat under the bank. but fear of the seas roaring and our coldness would not suffer us there to remain . but we went up into the land and sat us down under a cedar tree which the wind had thrown down , where we sat about an hour almost dead with cold . but now the storm was broken up , and the wind was calm , but the sea remained rough and fearful to us . my legs were much bruised , and so was my head , other hurt had i none , neither had i taken in much quantity of water : but my heart would not let me sit still any longer , but i vvould go to see if any more were gotten to the land in safety , especially hoping to have met with some of my own poor children , but i could find none , neither dead nor yet living . you condole with me my miseries , who now began to consider of my losses . now came to my remembrance the time and manner , how and when i last saw and left my children and friends . one was severed from me sitting on the rock at my feet , the other three in the pinnace : my little babe ( ah poor peter ) sitting in his sister ediths arms , who to the uttermost of her power sheltred him from the waters , my poor william standing close unto them , all three of them lo●king ruefully on me on the rock ; their very countenances calling unto me to help them , whom i could not go unto , neither could they come at me , neither would the merciless waves afford me space or time to use any means at all , either to help them or my self . oh i yet see their cheeks , poor silent lambs , pleading pity and help at my hands . then on the other side to consider the loss of my dear friends , with the spoiling and loss of all our goods and provisions , my self cast upon an unknown land , in a wilderness , i knew not where , nor how to get thence . then it came to my mind how i had occasioned the death of my children , who caused them to leave their native land , who might have left them there , yea , and might have sent some of them back again and cost me ●othing : these and such like thoughts do press down my heavy heart very much . but i must let this pass , and will proceed on in the relation of gods goodness unto me in that desolate island , on which i was cast . i and my wife were almost naked both of us , and wet and cold even unto death , . i found a snapsack cast on the shoar , in which i had a steel and flint and powder-horn . going further i found a drowned goat , then i found a hat , and my son william's coat , both which i put on . my wife found one of her petticoats which she put on . i found also two cheeses and some butter driven ashoar . thus the lord sent us some clothes to put on , and food to sustain our new lives which we had lately given unto us ; and means also to make 〈◊〉 , for in an horn i had some gun-powder , which to mine ow● ( and since to other mens ) admiration was dry . so taking a piece of my wives neckcloth , which i dried in the sun , i struck fire , and so dried and warmed our wet bodies , and then skinned the goat , and having found a small brass-pot , we boyled some of her . our drink was brackish water ; bread we had none . there we remained until the monday following , when about three of the clock in the afternoon , in a boat that came that way , we went off that desolate island ; which i named after my name , thachers woe , and the rock avery his fall : to the end that their fall and loss , and mine own might be had in perpetual remembrance . in the isle lieth buried the body of my cousins eldest daughter , whom i found dead on the shoar . on the tuesday following in the afternoon we arrived at marble-head . thus far is mr. thachers relation of this memorable providence . we proceed to some other : remarkable was that deliverance mentioned both by mr. ianeway , and mr. burton , wherein that gallant commander major edward gibbons of boston in new-england , and others were concerned . the substance of the story is this . a new-england vessel going from boston to some other parts of america , was through the continuance of contrary winds , kept long at sea , so that they were in very great straits for want of provision , and seeing they could not hope for any relief from earth or sea , they apply themselves to heaven in humble and hearty prayers , but no calm ensuing , one of them made this sorrowful motion , that they should cast lots , which of them should die first , to satisfie th● ravenous hunger of the rest . after many 〈◊〉 sad debate , they come to a result , the lot is cast , and one of the company is taken , but where is the executioner to be found to act this office upon a poor innocent ? it is death now to think who shall act this bloody part in the tragedy : but before they fall upon this in-voluntary execution , they once more went unto their prayers , and while they were calling upon god , he answered them , for there leapt a mighty fish into the boat , which was a double joy to them , not only in relieving their miserable hunger , which no doubt made them quick cooks , but because they looked upon it to be sent from god , and to be a token of their deliverance . but alas ! the fish is soon eaten , and their former exigencies come upon them , which sin● their spirits into despair ; for they know no● of another morsel . to lot they go again the second time , which falleth upon another person ; but still none can be found to sacrifice him ; they again send their prayers to heaven with all manner of fervency , when behold a second answer from above ! a great bird lights , and fixes it self upon the mast● which one of the company espies , and he goes , and there she stands , till he took her with his hand by the wing . this was life from the dead the second time , and they feasted themselves herewith , as hoping that second providence was a fore-runner of the●r compleat deliverance . but they have still the same disappointments , they can see no land , they know not where they are . hunger encreaseth again upon them , and they have no hopes to be saved but by a third miracle . they are reduced to the former course of casting lots , when they were going to the heart-breaking work , to put him to death whom the lot fell upon , they go to god their former friend in adversity , by humbl● and hearty prayers ; and now they look an● look again ; but there is nothing : their prayers are concluded , and nothing appears , yet still they hoped and stayed ; till at last one of them espies a ship , which put new life into all their spirits . they bear up with their vessel , they man their boat , and desire and beg like perishing , humble supplicants to board them , which they are admitted . the vessel proves a french vessel , yea , a french pirate . major gibbons petitions them for a little bread , and offers ship and cargo for it . but the commander knows the major , ( from whom he had received some signal kindnesses formerly at boston ) and replied readily , and chearfully , major gibbons , not a hair of you or your company shall perish , if it●ly in my power to preserve you . and accordingly he relieveth them , and sets them safe on shoar . memorable also is that which mr. ianeway in his remarkable sea-deliverances , p. . hath published . he there relates that in the year . a ketch whereof thomas woodbery was master , sailing from new-england for barbadoes ; when they came in the latitude of . gr . because there was some appearance of foul-weather , they lowred their sails , sending up one to the top of the mast , he thought he saw something like a boat floating upon the sea , and calling to the men below , they made towards it , and when they came near , it appeared to be a long-boat with eleven men in it , who had been bound for virginia ; but their ship proved leaky , and foundred in the sea ; so that they were forced suddenly to betake themselves to their long-boat ; in the which they had a capstone bar , which they made use of for a mast , and a piece of canvas for a sail , so did they sail before the wind. but they having no victuals with them , were soon in miserable distress . thus they continued five dayes , so that all despaired of life . upon the sixth day they concluded to cast lots for their lives , viz. who should die that the rest might eat him , and have their lives preserved . he that the lot fell upon , begged for his life a little longer ; and being in their extremity , the wonder-working providence of god was seen : for they meet with this new-england vessel , which took them in , and saved their lives . an hour after this a terrible storm arose , continuing forty hours , so that if they had not met the vessel that saved the● in the nick of opportunity , they had all perished : and if the new-england men ha● not taken down some of their sails , or ha● not chanced to send one up to tallow the mast , this boat and men had never been seen by them . thus admirable are the workings of divine providence in the world. yet further ; that worthy and now blessed minister of god mr. iames ianeway , hath published several other remarkable sea-deliverances ; of which some belonging to new-england were the subjects . he relates ( and i am informed that it was really so ) that a small vessel ( the masters name philip hungare ) coming upon the coast of new-england suddenly sprang a leak , and so foundered . in the vessel there were eighteen souls , twelve of which got into the long boat. they threw into the boat some small matters of provision , but were wholly without fire . these twelve men sailed five hundred leagues in this small boat , being by almost miraculous providences preserved therein for five weeks together . god sent relief to them by causing some flying fish to fall into the boat , which they eat raw , and were well pleased therewith . they also caught a shark and opening his belly , sucked his blood for drink . at the last the divine providence brought them to the west-indies . some of them were so weak as that they soon died ▪ but most of them lived to declare the works of the lord. again he relates that mr. ionas clark of new-england going for virginia , the vessel was cast ashoar in the night . they hoped to get their ship off again ; to which end the master with some others going in the boat , when they were about sixty fathom from the shoar , there arose a great sea which broke in upon them , and at last turned the boat over . four men were drowned . mr. clark was held under water till his breath was gone , yet ( through the good hand of a gracious god ) he was set at liberty , and was enabled to swim to the shoar , where the providence of god did so over-rule the hearts of barbarians , as that they did them no hurt , until at last they were brought safe unto the english plantations . these things have ( as was said ) been related by mr. ianeway . i proceed therefore to mention some other sea-deliverances . and that notable preservation deserves to be here inserted and recorded ; wherein mr. iohn grafton and some others of his ships company were concerned ; who as they were bound in a voyage from salem in new-england , for the west-indies , in a ketch called the providence ; ( on september ● . ) their vessel suddenly struck upon a rock ; at the which they were amazed , it being then a dark and rainy night ; the force of the wind and sea broke their vessel in a moment . their company was ten men in number , whereof six were drowned . the master and the mate were left upon the rock . as they sat there , the sea came up to their wasts . there did they embrace each other , looking for death every moment ; and if the tide had risen higher it would have carried them off . by the same rock was one of the sea-men , being much wounded and grievously groaning . in the morning they saw an island about half a mile off from them . the rocks were so sharp and cragged that they could not tread upon them with their bare feet , nor had they shoes or stockins . but they found a piece of tarpoling , which they wrapped about their feet , making it fast with rope-yarns ; so getting each of them a stick , they sometimes went on their feet , and sometimes crept , until at last they came to the island , where they found another of their company ashoar , being carried thither by a piece of the vessel . upon the island they continued eight dayes , four of which they had no fire . their provision was salt fish and rain water , which they found in the holes of the rocks . after four dayes they found a piece of touch-wood , which the mate had formerly in his chest , and a piece of flint , with which having a small knife they struck fire . a barrel of flower being cast on shoar they made cakes thereof . now their care was how to get off from the island , there being no inhabitants there . finding a piece of the main-sail , and some hoops of cask they framed a boat therewith . yet had they no tools to build it with . but providence so ordered , that they found a board twelve foot long , and some nails ; also a box was cast ashoar wherein was a bolt-rope needle ; they likewise found a tar-barrel , wherewith they tarred their canvas . thus did they patch up a boat in fashion like a birchen canoo ; and meeting with some thin boards of sieling which came out of the cabbin , they made paddles therewith , so did they venture in this dangerous vessel ten leagues , until they came to anguilla , and st. martins , where they were courteously entertained , the people admiring how they could come so many leagues in such a strange kind of boat. besides all these particulars , which have been declared , information is brought to me concerning some sea-preservations which have hapned more lately . there was a small vessel set sail from bristol to new-england , sept. . . the masters name william dutten . there were seven men in the vessel , having on board provision for three moneths , but by reason of contrary winds , they were twenty weeks before they could make any land ; and some unhappy accidents fell out which occasioned their being put to miserable straits for victuals , but most of all for drink . the winds were fair and prosperous until october . when they supposed themselves to be gotten leagues westward . but after that the no● west winds blew so fiercely , that they were driven off from the coast of new-england , so that december . they concluded to bear away for barbadoes . but before this , one of their barrels of beer had the head broken out , and the liquor in it lost . they had but seven barrels of water , three of which proved leaky , so that the water in them was lost . when their victuals failed , the providence of god sent them a supply by causing dolphins to come near to the vessel , and that still as their wants were greatest , nor could they catch more than would serve their present turn . but still their misery upon them was great , through their want of water . sometimes they would expose their vessels to take the rain-water , but oft when it rained the winds were so furious , that they could save little or no rain , yet so it fell out that when they came near to the latitude of barmudas they saved two barrels of rain-water , which caused no little joy amongst them . but the rats did unexpectedly , eat holes through the barrels , so that their water was lost again . once when a shower of rain fell they could save but a pint , which though it was made bitter by the tar , it seemed very sweet to them . they divided this pint of rain-water amongst seven , drinking a thimble full at a time , which went five times about and was a great refreshing to them . on ianuary . a good shower of rain fell ; that so they might be sure to save some water , and not be again deprived thereof by the rats ; they layed their shirts open to the rain , and wringing them dry , they obtained seven gallons of water , which they put into bottles , and were for a time much refreshed thereby . but new straits come upon them . they endeavoured to catch the rats in the vessel , and could take but three or four , which they did eat , and it seemed delicate meat to their hungry souls . but the torment of their drought was insufferable . sometimes for a week together they had not one drop of fresh water . when they killed a dolphin they would open his belly and suck his blood a little to relieve their thirst . yea , their thirst was so great that they fell to drinking of salt-water . some drank several gallons , but they found that it did not allay their thirst . they greedily drank their own urine when they could make any . they would go over-board with a rope fastned to their bodies , and put themselves into the water , hoping to find some refreshment thereby . when any of them stood to steer the vessel ▪ he would think a little to refresh himself by having his feet in a pail of sea-water . in this misery some of the sea-men confessed that it was just with god thus to afflict them ▪ in that they had been guilty of wasting good drink , and of abusing themselves therewith before they came to sea. the divine providence so ordered , that on february , they met with a vessel at sea , which hapned to be a guiny man ( samuel ricard master ) their boat was become leaky , that they could not go aboard , if it had been to save their lives . but the master of the other vessel understanding how it was with them , very courteously sent his own boat to them , with ten pieces of guiny beef , two ankors of fresh water , and four bushels of guiny corn , whereby they were sustained until they arrived at barbadoes ; being weak and spent with their hardships , but within a fortnight they were all recovered , and came the next summer to new-england . this account i received from the mate of the vessel , whose name is ioseph butcher . remarkable also , is the preservation of which some belonging to dublin in ireland had experience ; whom a new-england vessel providentially met , in an open boat , in the wide sea , and saved them from perishing . concerning which memorable providence , i have received the following narrative : a ship of dublin burdened about seventy tuns andrew bennet master , being bound from dublin to virginia ; this vessel having been some weeks at sea , onward of their voyage , and being in the latitude of . about leagues distant from cape cod in new-england , on april . . a day of very stormy weather , and a great sea , suddenly there sprang a plank in the fore part of the ship , about six a clock in the morning : whereupon the water increased so fast in the ship , that all their endeavours could not keep her from sinking above half an hour : so when the ship was just sinking , some of the company resolved to lanch out the boat , which was a small one . they did accordingly , and the master , the mate , the boat-swain , the cook , two fore-mast-men and a boy , kept such hold of it , when a cast of the sea suddenly helped them off with it , that they got into it . the heaving of the sea now suddenly thrust them from the ship , in which there were left nineteen souls , viz. men and three women ; who all perished in the mighty waters , while they were trying to make rafters by cutting down the masts , for the preservation of their lives , as long as might be . the seven in the boat apprehended themselves to be in a condition little better then that of them in the ship , having neither sails nor oars , neither bread nor water , and no instrument of any sort , except a knife and a piece of deal-board , with which they made sticks , and set them up in the sides of the boat , and covered them with some irish-cloth of their own garments , to keep off the spray of the sea , as much as could be by so poor a matter . in this condition they drave with an hard wind and high sea all that day , and the night following . but in the next morning about six a clock , they saw a ketch ( the master whereof was mr. edmund henfield of salem in new-england ) under sail ▪ which ketch coming right with them , took them up and brought them safe to new-england . and it is yet further remarkable , that when the ship foundred , the ketch which saved these persons was many leagues to the westward of her , but was by a contrary wind caused to stand back again to the eastward where these distressed persons were ( as hath been said ) met with , and relieved . another remarkable sea-deliverance , like unto this last mentioned , hapned this present year ; the relation whereof take as followeth . a ship called the swallow , thomas welden of london master ; on their voyage from st. christophers towards london , did on march . last ( being then about the latitude of . ) meet with a violent storm . that storm somewhat allayed , the ship lying in the ●rough of the sea , her rudder broke away . whereupon the mariners veered out a cable , and part of a mast to steer by ; but that not answering their expectation , they took an hogs-head of water , and fastned it to the cable to steer the ship ; that also failing , they laid the ship by : ( as the sea-mens phrase is ) and on march . an exceeding great storm arose , which made the vessel ly down with her hatches under water , in which condition she continued about two hours , and having much water in the hold , they found no other way to make her rise again , but by cutting down her masts , and accordingly her main-mast and her mizen-mast being cut●down , the ship righted again . the storm continuing , on march . the ship made very bad steeridge , by reason of the loss of her rudder and masts , the sea had continual passage over her , and one sea did then carry away the larbord quarter of the ship , and brake the side from the deck , so that there was an open passage for the sea to come in at that breach ; and notwithstanding their endeavours to stop it with their bedding , cloathes , &c. so much water ran in by the sides of the ship , that it was ready to sink . now all hopes of saving their lives being gone ; the divine providence so ordered , that there appeared a vessel within sight , which hapned to be a french ship bound from st. iohn de luce to grand placentia in new-found land ; this vessel took in the distressed english-men , carried them to grand placentia , from whence the master and sundry of the m●●iners procured passage in a ketch bound for boston in new-england . there did they arrive iune . . declaring how they had seen the wonders of god in the deep ▪ as hath been expressed . there was another memorable sea-deliverance like unto these two last . the persons concerned in it being now gone out of the world , i have not met with any who perfectly remember the particular year wherein that remarkable providence hapned ; only that it was about twenty two years ago : when a ship ( william laiton master ) bound from pas●●taqua in new-england to barbadoes , being leagues off from the coast , sprang a leak . they endeavoured what they could to clear her with their pump for fourteen hours . but the vessel filling with water , they were forced ( being eight persons ) to betake themselves to their boat , taking with them a good supply of bread , and a pot of butter . the master declaring that he was perswaded they should meet with a ship at sea that would relieve them : but they had little water , so that their allowance was at last a spoonful in a day to each man. in this boat did they continue thus distressed for dayes together . after they had been twelve dayes from the vessel , they met with a storm which did ●ery much endanger their lives , yet god preserved them . at the end of eighteen dayes a flying fish fell into their boat , and having with them an hook and line , they made use of that fish for bait , whereby they caught two dolphins . a ship then at sea , whereof mr. samuel scarlet was commander , apprehending a storm to be near , that so they might fit their rigging in order to entertain the approaching storm , suffered their vessel to drive right before the wind ; and by that means they hapned to meet with this boat full of distressed sea-men . captain scarlet 's vessel was then destitute of provision ; only they had on board water enough and to spare . when the mariners first saw the boat , they desired the master not to take the men in , because they had no bread nor other victuals for them ; so that by receiving eight more into their company , they should all die with famine . captain scarlet who as after he left using the sea , he gave many demonstrations both living and dying of his designing the good of others , and not his own particular advantage only , did at this time manifest the same spirit to be in him ; and therefore would by no means hearken to the selfish suggestions of his men , but repli●● to them , ( as vet not knowing who they were ) it may be these distressed creatures are our own countrey-men , or if no● , they are men in misery , and therefore what ever come of it , i am resolved to take them in , and to trust in god who is able to deliver us all . nor did god suffer him to lose any thing by this noble resolution . for as in captain scarlet 's ship there was water which the men in the boat wanted , so they in the boat had bread and the two dolphins lately caught , whereby all the ships company were refreshed . and within few dayes they all arrived safe in new-england . chap. ii. a further account of some other remarkable preservations . of a child that had part of her brains struck out , and yet lived and did well . remarkable deliverances of some in windsor . of several in the late indian war. the relation of a captive . skipper . how 's memorable preservation . several examples somewat parallel , wherein others in other parts of the world were concerned . besides those notable sea-deliverances which have been in the former chapter related , many other memorable providences and preservations have hapned . a multitude of instances to this purpose are now lost in the grave of oblivion , because they were not recorded in the season of them . but such observables as i have been by good hands acquainted with , i shall here further relate . remarkable was the preservation and restoration which the gracious providence of god vouchsafed to abigail eliot , the daughter of elder eliot of boston in new-england ; concerning whom a near and precious relation of hers , informs me , that when she was a child about five years old , playing with other children under a cart an iron hinge being sharp at the lower end hapned to strike her head between the right ear and the crown of her head , and pierced into the skull and brain . the child making an out-cry , the mother came ; and immediately drew out the iron , and thereupon some of the brains of her child which stuck to th● iron , and other bits were scattered on her forehead . able chyrurgeons were sent for ; in special mr. oliver and mr. prat. the head being uncovered , there appeared just upon the place where the iron pierced the skull , a bunch as big as a small egg. a question arose , whether the skin should not be cut and dilated from the orifice of the wound to the swelling , and so take it away . this mr. pr●t inclined unto , but mr. oliver opposed , pleading that then the air would get to the brain , and the child would presently die . mr. oliver was desired to undertake the cure. and thus was his operation . he gently drove the soft matter of the bunch into the wound , and pressed so much out as well he could ; there came forth about a spoonful , the matter which came forth was brains and blood ( some curdles of brain were white and not stained with blood ) so did he apply a plaister . the skull wasted where it was pierced to the bigness of an half crown piece of silver or more . the skin was exceeding tender , so that a silver plate like the skull was alwayes kept in the place to defend it from any touch or injury . the brains of the child did swell and swage according to the tides . when it was spring tide , her brain would heave up the tender skin , and fill the place sometimes . when i● it was nip tide , they would be sunk and fallen within the skull . this child lived to be the mother of two children . and ( which is marvelous ) she was not by this wound made defective in her memory or understanding . in the next place , we shall take notice o● some remarkable preservations which sundry in windsor in new-england have experience● the persons concerned therein being desiro●● that the lords goodness towards them may be ever had in remembrance : wherefore a faithful hand has given me the following account . ianuary . , three women , viz. the wives of lieut. filer , and of ioh● drake , and of nathaniel lomas ▪ having crossed connecticut river upon a necessary and neighbourly account , and having done the work they went for , were desirous to return to their own families ; the river being at that time partly shut up with ice old and new ▪ and partly open . there being some pains taken aforehand to cut a way through the ice , the three women abovesaid got into a canoo , with whom also there was nathaniel bissel , and an indian . there was likewise another canoo with two men in it , that went before them to help them in case they should meet with any distress , which indeed quickly came upon them ; for just as they were getting out of the narrow passage between the ice , being near the middle of the river , a great part of the upper ice came down upon them , and struck the end of their canoo , and broke it to pieces ; so that it quickly sunk under them : the indian speedily got upon the ice , but nathaniel bissel , and the abovesaid women were left floating in the middle of the river , being cut off from all manner of humane help besides what did arise from themselves , and the two men in the little canoo , which was so small that three persons durst seldom , if ever , venture in it , they were indeed discerned from one shore , but the dangerous ice would not admit from either shore , one to come near them . all things thus circumstanced , the suddenness of the stroke and distress ( which is apt to amaze men , especially when no less then life is concerned ) the extream coldness of the weather , it being a sharp season , that persons out of the water were in danger of freezing , the unaptness of the persons to help themselves , being mostly women , one big with child , and near the time of her travel ( who was also carried away under the ice ) the other as unskill'd and unactive to do any thing for self-preservation as almost any could be , the waters deep , that there was no hope of footing , no passage to either shore , in any eye of reason , neither with their little canoo , by reason of the ice , nor without it , the ice being thin and rotten , and full of holes . now , that all should be brought off safely without the loss of life , 〈◊〉 wrong to health , was counted in the day 〈◊〉 it a remarkable providence . to say , how 〈◊〉 was done , is difficult , yet something of 〈◊〉 manner of the deliverance may be 〈◊〉 , the abovesaid nathaniel bissel perceiving their danger , and being active in swimming , endeavoured what might be , the preservation of himself , and some others , he strove to have swum to the upper ice , but the stream being too hard , he was forced downwards to the lower ice , where by reason of the slipperiness of the ice , and disadvantage of the stream , he found it difficult getting up ; at length by the good hand of providence , being gotten upon the ice , he saw one of the women swimming down under the ice , and perceiving an hole , or open place , some few rods below , there he waited , and took her up as she swum along . the other two women were in the river , till the two men in the little canoo came for their relief ; at length all of them got their heads above the water , and had a little time to pause , though a long , and difficult , and dangerous way to any shore , but by getting their little canoo upon the ice , and carrying one at a time over hazardous places , they did ( though in a long while ) get all safe to the shore , from whence they came . remarkable also , was the deliverance which iohn and thomas bissel of windsor aforesaid , did at another time receive . iohn bissel on a morning about break of day taking nails out of a great barrel wherein was a considerable quantity of gun-powder , and bullets , having a candle in his hand , the powder took fire , thomas bissel was then putting on his clothes , standing by a window , which though well fastened , was by the force of the powder carried away at least four rods ; the partition-wall from another room was broken in pieces ; the roof of the house opened and slipt of the plates about five foot down ; also the great girt of the house at one end broke out so far , that it drew from the summer to the end , most of its tenant : the woman of the house was lying sick , and another woman under it in bed , yet did the divine providence so order things as that no one received any hurt , excepting iohn bissel , who fell through two floors into a cellar his shoes being taken from his feet , and found at twenty foot distance , his hands and his face very much scorched , without any other wound in his body . it would fill a volume to give an account of all the memorable preservations in the time of the late war with the indians . remarkable was that which hapned 〈◊〉 iabez musgrove of newbery , who being sh● by an indian , the bullet entred in at his ear and went out at his eye , on the other side of his head , yet the man was preserved from death , yea , and is still in the land of the living . likewise several of those that were taken captive by the indians are able to relate affecting stories concerning the gracious providence of god , in carrying them through many dangers and deaths , and at last setting their feet in a large place again . a worthy person hath sent me the account which one lately belonging to deerfield , ( his name is quintin stockwell , ) hath drawn up respecting his own captivity and redemption , with the more notable occurrences of divine providence attending him in his distress , which i shall therefore here insert in the words by himself expressed : he relateth as followes ; in the year . september . between sun-set and dark , the indians came upon us ; i and another man , being together , we ran away at the out-cry the indians made , shouting and shooting at some other of the english that were hard by . we took a swamp that was at hand for our refuge ; the enemy espying us so near them , ran after us , and shot many guns at us , three guns were discharged upon me , the enemy being within three rod of me , besides many other , before that . being in this swamp that was miry , i slumpt in , and fell down , whereupon one of the enemy stept to me , with his hatchet lift upto knock me on the head , supposing that i had been wounded , and so unfit for any other travel . i ( as it hapned ) had a pistol by me , which though uncharged , i presented to the indian , who presently stept back ; and told me , if i would yield , i should have no hurt , he said ( which was not true ) that they had destroyed all hatfield , and that the woods were full of indians , whereupon i yielded my self , and so fell into the enemies hands , and by three of them was led away unto the place , whence first i began to make my flight , where two other indians came running to us , and the one lifting up the butt end of his gun , to knock me on the head , the other with his hand put by the blow , and said , i was 〈◊〉 friend . i was now by my own house which the indians burnt the last year , and i was about to build up again , and there i 〈◊〉 some hopes to escape from them ; there 〈◊〉 an horse just by , which they bid me take , ● did so , but made no attempt to escape ther● by , because the enemy was near , and the beast was slow and dull , then was i in hopes they would send me to take my own horses , which they did , but they were so frighted that i could not come near to them , and so fell still into the enemies hands , who now took me , and bound me , and led me away , and soon was i brought into the company of captives , that were that day brought away from hatfield , which were about a mile off ; and here methoughts was matter of joy and sorrow both , to see the company : some company in this condition being some refreshing , though little help any wayes ; then were we pinioned and led away in the night over the mountains , in dark and hideous wayes , about four miles further , before we took up our place for rest , which was in a dismal place of wood on the east side of that mountain . we were kept bound all that night . the indians kept waking and we had little mind to sleep in this nights travel , the indians dispersed , and as they went made strange noises , as of wolves and owles , and other wild beasts , to the end that they might not lose one another ; and if followed they might not be discovered by the english. about the break of day , we marched again and got over the great river at p●comptuck river mouth , and there rested about two hours . there the indians marked out upon trays the number of their captives and slain as their manner is . here was i again in great danger ; a quarrel arose about me , whose captive i was , for three took me . i thought i must be killed to end the controversie , so when they put it to me , whose i was , i said three indians took me , so they agreed to have all a share in me : and i had now three masters , and he was my chief master who laid hands on me first , and thus was i fallen into the hands of the very worst of all the company ; as ashpelon the indian captain told me ; which captain was all along very kind to me , and a great comfort to the english. in this place they gave us some victuals , which they had brought from the english. this morning also they sent ten men forth to town to bring away what they could find , some provision , some corn out of the meadow they brought to us upon horses which they had there taken . from hence we went up about the falls , where we crost that river again ; and whilst i was going , i fell right down lame of my old wounds that i had in the war , and whilest i was thinking i should therefore be killed by the indians , and what death i should die , my pain was suddenly gone , and i was much encouraged again . we had about eleven horses in that company , which the indians made to carry burthens , and to carry women . it was afternoon when we now crossed that river , we travelled up that river till night , and then took up our lodging in a dismal place , and were staked down and spread out on our backs ; and so we lay all night , yea so we lay many nights . they told me their law was , that we should lie so nine nights , and by that time , it was thought we should be out of our knowledge . the manner of staking down was thus ; our arms and legs stretched out were staked fast down , and a cord about our necks , so that we could stir no wayes . the first night of staking down , being much tired , i slept as comfortably as ever ; the next day we went up the river , and crossed it , and at night lay in squakheag meadows ; our provision was soon spent ; and while we lay in those meadows the indians went an hunting , and the english army came out after us : then the indians moved again , dividing themselves and the captives into many companies , that the english might not follow their tract . at night having crossed the river , we met again at the place appointed . the next day we crost the river again on squakheag side , and there we took up our quarters for a long time , i suppose this might be about thirty miles above squakheag , and here were the indians quite out of all fear of the english ; but in great fear of the mohawks ; here they built a long wigwam . here they had a great dance ( as they call it ) and concluded to burn three of us , and had got bark to do it with , and as i understood afterwards , i was one that was to be burnt . sergeant plimpton an other , and benjamin wait his wife the third : though i knew not which was to be burnt , yet i perceived some were designed thereunto , so much i understood of their language : that night i could not sleep for fear of next dayes work , the indians being weary with that dance , lay down to sleep , and slept soundly . the english were all loose , then i went out and brought in wood , and mended the fire , and made a noise on purpose , but none awaked , i thought if any of the english would wake , we might kill them all sleeping , i removed out of the way all the guns and hatchets : but my heart failing me , i put all things where they were again . the next day when we were to be burnt , our master and some others spake for us , and the evil was prevented in this place : and hereabouts we lay three weeks together . here i had a shirt brought to me , to make , and one indian said it should be made this way , a second another way , a third his way . i told them i would make it that way that my chief master said ; whereupon one indian struck me on the face with his fist. i suddenly rose up in anger ready to strike again , upon this hapned a great hubbub , and the indians and english came about me ; i was fain to humble my self to my master , so that matter was put up . before i came to this place , my three masters were gone a hunting , i was left with an other indian , all the company being upon a march , i was left with this indian , who fell sick , so that i was fain to carry his gun and hatchet , and had opportunity , and had thought to have dispatched him , and run away ; but did not , for that the english captives had promised the contrary to one another , because if one should run away , that would provoke the indians , and indanger the rest that could not run away . whilest we were here , benjamin stebbins going with some indians to wachuset hills , made his escape from them , and when the news of his escape came ; we were all presently called in and bound ; one of the indians a captain among them , and alwayes our great friend , met me coming in , and told me stebbins was run away ; and the indians spake of burning us ; some of only burning and biting off our fingers by and by . he said there would be a court , and all would speak their minds , but he would speak last , and would say , that the indian that let stebbins run away was only in fault , and so no hurt should be done us , fear not : so it proved accordingly . whilest we lingered hereabout , provision grew scarce , one bears foot must serve five of us a whole day ; we began to eat horse-flesh , and eat up seven in all : three were left alive and were not killed . whilest we had been here , some of the indians had been down and fallen upon hadley , and were taken by the english , agreed with , and let go again ; and were to meet the english upon such a plain , there to make further terms . ashpalon was much for it , but wachuset sachims when they came were much against it : and were for this , that we should meet the english indeed , but there fall upon them and fight them , and take them . then ashpalon spake to us english , not to speak a word more to further that matter , for mischief would come of it . when those indians came from wachuset , there came with them squaws , and children about four-score , who reported that the english had taken uncas , and all his men , and sent them beyond seas , they were much enraged at this , and asked us if it were true ; we said no , then was ashpalon angry , and said , he would no more believe english-men . for they examined us every one apart ; then they dealt worse by us for a season than before : still provision was fearce . we came at length to a place called squaw-maug river , there we hoped for sammon , but we came too late . this place i account to be above two hundred miles above deerfield : then we parted into two companies ; some went one way and some went another way ; and we went over a mighty mountain , we were eight dayes a going over it , and travelled very hard , and every day we had either snow or rain : we noted that on this mountain all the water run northward . here also we wanted provision ; but at length met again on the other side of the mountain , viz. on the north side of this mountain at a river , that run into the lake , and we were then half a dayes journey off the lake , we stayed here a great while to make canoos to go over the lake ; here i was frozen , & here again we were like to starve : all the indians went a hunting but could get nothing : divers dayes they powow'd but got nothing , then they desired the english to pray , and confessed they could do nothing ; they would have us pray , and see what the english-man's god could do . i prayed , so did serjeant plimpton , in another place . the indians reverently attended , morning and night ; next day they got bears : then they would needs have us desire a blessing , return thanks at meals : after a while they grew weary of it , and the sachim did forbid us : when i was frozen they were very cruel towards me , because i could not do as at other times . when we came to the lake we were again sadly put to it for provision ; we were fain to eat touch●wood fryed in bears greace , at last we found a company of raccoons , and then we made a feast ; and the manner was , that we must eat all . i perceived there would be too much for one time , so one indian that sat next to me , bid me slip away some to him under his coat , and he would hid● it for me till another time ; this indian as soon as he had got my meat , stood up and made a speech to the rest , and discovered me ; so that the indians were very angry , and cut me another piece , and gave me raccoon grease to drink , which made me sick and vomit . i told them i had enough ; so that ever after that they would give me none● but still tell me , i had raccoon enough : so i suffered much , and being frozen was full of pain , and could sleep but a little , yet must do my work . when they went upon the lake , and as they came to the lake , they light of a moose and killed it , and staid there till they had eaten it all up ; and entring upon the lake there arose a great storm , we thought we should all be cast away , but at last we got to an island , and there they went to powawing . the powa● said that benjamin wait , and another man ▪ was coming , and that storm was raised to cast them away : this afterward appeared to be true , though then i believed them not . upon this island we lay still several dayes , and then set out again , but a storm took us , so that we lay to and fro upon certain islands about three weeks : we had no provision but raccoons , so that the indians themselves thought they should be starved . they gave me nothing , so that i was sundry dayes without any provision : we went on upon the lake upon that isle about a dayes journey : we had a little sled upon which we drew our load ; before noon , i tired , and just then the indians met with some french-men ; then one of the indians that took me came to me , and called me all manner of bad names ; and threw me down upon my back : i told him i could not do any more , then he said he must kill me , i thought he was about it , for he pulled out his knife , and cut out my pockets , and wrapt them about my face , helped me up , and took my sled and went away , and gave me a bit of biscake , as big as a walnut , which he had of the french-man , and told me he would give me a pipe of tobacco ; when my sled was gone , i could run after him , but at last i could not run , but went a foot-pace , then the indians were soon out of sight , i followed as well as i could ; i had many falls upon the ice ; at last i was so spent , i had not strength enough to rise again , but i crept to a tree that lay along , and got upon it , and there i lay ; it was now night , and very sharp weather : i counted no other but that i must die there ; whilest i was thinking of death , an indian hallowed , and i answered him ; he came to me , and called me 〈◊〉 names , and told me if i could not go 〈◊〉 must knock me on the head ; i told him he must then so do ; he saw how i had wallowed in that snow , but could not rise : then ▪ he took his coat , and wrapt me in it , and went back , and sent two indians with a sled , one said he must knock me on the head , the other said no , they would carry me away and burn me ; then they bid me stir my instep to see if that were frozen , i did so , when they saw that , they said that vvas wurregen ; there vvas a chirurgeon at the french that could cure me ; then they took me upon the sled , and carried me to the fire , and they then made much of me ; pulled off my vvet , and vvrapped me in dry clothes , made me a good bed. they had killed an otter , and gave me some of the broth , and a bit of the flesh : here i slept till tovvards day , and then vvas able to get up , and put on my clothes ; one of the indians awaked , and seeing me go , shouted , as rejoycing at it : as soon as it vvas light i and samuel russel vvent before on the ice , upon a river , they said i must go vvhere i could on foot , else i should frieze . samuel russel slipt into the river vvith one foot , the indians called him back and dried his stockins , and then sent us avvay ; and an indian vvith us to pilot us : and vve vvent four or five miles before they overtook us : i was then pretty well spent ; samuel russel was ( he said ) faint , and wondred how i could live , for he had ( he said ) ten meals to my one : then i was laid on the sled , and they ran away with me on the ice , the rest and samuel russel came softly after . samuel russel i never saw more , nor know what became of him : they got but half way , and we got through to shamblee about midnight . six miles of shamblee ( a french town ) the river was open , and when i came to travail in that part of the ice , i soon tired ; and two indians run away to town , and one only was left : he would carry me a few rods , and then i would go as many , and that trade we drave , and so were long a going six miles . this indian now was kind , and told me that if he did not carry me i would die , and so i should have done sure enough : and he said , i must tell the english how he helped me . when we came to the first house there was no inhabitant : the indian spent , both discouraged ; he said we must now both die , at last he left me alone , and got to another house , and thence came some french and indians , and brought me in : the french were kind , and put my hands and feet in cold water , and gave me a dram of brandey , and a little hasty pudding and milk ; when i tasted victuals i was hungry , and could not have forborn it , but that i could not get it ; now and then they would give me a little as they thought best for me ; i lay by the fire with the indians that night , but could not sleep for pain : next morning the indians and french fell out about me , because the french as the indian said , loved the english better than the indians . the french presently turned the indians out of doors , and kept me , they were very kind and careful , and gave me a little something now and then ; while i was here all the men in that town came to see me : at this house i was three or four dayes , and then invited to another , and after that to another ; at this place i was about thirteen dayes , and received much civility from a young man , a batchelour , who invited me to his house , with whom i was for the most part , he was so kind as to lodge me in the bed with himself , he gave me a shirt , and would have bought me , but could not , for the indians asked a hundred pounds for me . we were then to go to a place called surril , and that young-man would go with me , because the indians should not hurt me : this man carried me on the ice one dayes journey : for i could not now go at all : then there was so much water on the ice , we could go no further : so the frenchman left me , and provision for me ; here we stayed two nights , and then travailed again , for then the ice was strong ; and in two dayes more i came to surril ; the first house we came to was late in the night , here again the people were kind . next day being in much pain , i asked the indians to carry me to the chirurgeons , as they had promised , at which they were wroth , and one of them took up his gun to knock me ; but the french-men would not suffer it , but set upon him , and kicked him out of doors ; then we went away from thence to a place two or three miles off , where the indians had wigwams ; when i came to these wigwams some of the indians knew me , and seemed to pity me . while i was here , which was three or four dayes , the french came to see me , and it being christmas time , they brought cakes and other provisions with them , and gave to me , so that i had no want : the indians tried to cure me , but could not , then i asked for the chirurgeon , at which one of the indians in anger , struck me on the face with his fist , a french● m●n being by , the french-m●n spake to him , i knew not what he said , and went his way by and by came the captain of the place into the wigwam with about twelve armed men , and asked where the indian was that struck the english-man , and took him and told him he should go to the bilboes , and then be hanged : the indians were much terified at this , as appeared by their countenances and trembling . i would have gone too , but the french-man bid me not fear , the indians durst not hurt me . when that indian was gone , i had two masters still , i asked them to carry me to that captain that i might speak for the indian , they answered , i was a fool , did i think the french-men were like to the english , to say one thing and do another ? they were men of their words , but i prevailed with them to help me thither , and i spake to the captain by an interpreter , and told him i desired him to set the indian free , and told him what he had done for me , he told me he was a rogue , and should be hanged ; then i spake more privately , alledging this reason , because all the english captives were not come in , if he were hanged , it might fare the worse with them ; then the captain said , that was to be considered : then he set him at liberty , upon this condition , that he should never strike me more , and every day bring me to his house to eat victuals . i perceived that the common people did not like what the indians had done and did to the english. when the indian was set free , he came to me , and took me about the middle , and said i was his brother , i had saved his life once , and he had saved mine ( he said ) thrice . then he called for brandy and made me drink , and had me away to the wigwams again , when i came there , the indians came to me one by one , to shake hands with me , saying wurregen netop ; and were very kind , thinking no other , but that i had saved the indians life . the next day he carried me to that captains house , and set me down ; they gave me my victuals and wine , and being left there a while by the indians , i shewed the captain my fingers , which when he and his wife saw , he and his wife run away from the sight , and bid me lap it up again , and sent for the chirurgeon , who when he came , said he could cure me , and took it in hand , and dressed it ; the indian towards night came for me , i told them i could not go with them , they were displeased , called me rogue , and went away ; that night i was full of pain , the french did fear that i would die , five men did watch with me , and strove to keep me chearly : for i was sometimes ready to faint : often times they gave me a little brandy . the next day the chirurgion came again , and dressed me ; and so he did all the while i was among the french. i came in at christmass , and went thence may d. being thus in the captain 's house , i was kept there till ben. wait● came : & my indian master being in want of money , pawned me to the captain for . beavers , or the worth of them , at such a day ; if he did not pay he must lose his pawn , or else sell me for twenty one beavers , but he could not get beaver , and so i was sold. but by being thus sold he was in gods good time set at liberty , and returned to his friends in new-england again . thus far is this poor captives relation concerning the changes of providence which passed over him . there is one remarkable passage more , affirmed by him : for he saith , that in their travails they came to a place where was a great wigwam ( i. e. indian house ) at both ends was an image ; here the indians in the war time were wont to powaw ( i. e. invocate the devil ) and so did they come down to hatfield , one of the images told them they should destroy a town ; the other said no , half a town . this god ( said that indian ) speaks true , the other was not good , he told them lies . no doubt but others are capable of declaring many passages of divine providence no less worthy to be recorded than these last recited ; but inasmuch as they have not been brought to my hands , i proceed to another relation . very memorable was the providence of god towards mr. ephraim how of new-haven in new-england , who was for an whole twelve moneth given up by his friends as a dead man , but god preserved him alive in a desolate island where he had suffered shipwrack , and at last returned him home to his family . the history of this providence might have been mentioned amongst sea-deliverances , yet considering it was not only so , i shall here record what himself ( being a godly man ) did relate of the lords marvelous dispensations towards him , that so others might be incouraged to put their trust in god , in the times of their greatest straits and difficulties . on the . of august , in the year . the said skipper how with his two eldest sons set sail from new-haven for boston in a small ketch , burden tun or thereabout : after the dispatch of their business there , they set sail from thence for new-haven again , on the th of september following : but contrary winds forced them back to boston , where the said how was taken ill with a violent flux , which distemper continued near a moneth , many being at that time sick of the same disease , which proved mortal to some . the merciful providence of god having spared his life , and restored him to some measure of health ; he again set sail from boston , october . by a fair wind they went forward so as to make cape cod ; but suddenly the weather became very tempestuous , so as that they could not seize the cape , but were forced off to sea ; where they were endangered in a small vessel by very fearful storms and outragious winds and seas . also , his eldest son fell sick and died in about eleven dayes after they set out to sea. he was no sooner dead , but his other son fell sick and died too . this was a bitter cup to the good father . it is noted in chron. . . that when the sons of ephraim were dead , ephraim their father mourned many dayes , and his brethren came to comfort him . this ephraim when his sons were dead his friends on shore knew it not , nor could they come to comfort him . but when his friends and relations could not , the lord himself did : for they died after so sweet , gracious and comfortable a manner , as that their father professed he had joy in parting with them . yet now their outward distress and danger was become greater , since the skipper's two sons were the only help he had in working the vessel . not long after , another of the company , viz. caleb iones , ( son to mr. william iones one of the worthy magistrates in new-haven ) fell sick and died also , leaving the world with comfortable manifestations of true repentance towards god , and faith in jesus christ. thus the one half of their company was taken away , none remaining but the skipper himself , one mr. augur , and a boy . he himself was still sickly , and in a very weak estate , yet was fain to stand at the helm hours , and hours at a time ; in the mean time the boisterous sea overwhelming the vessel , so as that if he had not been lasht fast , he had certainly been washed over-board . in this extremity , he was at a loss in his own thoughts , whether they should persist in striving for the new-england shore , or bear away for the southern islands . he proposed that question to mr. augur , they resolved that they would first seek to god by prayer about it , and then put this difficult case to an issue , by casting a lot. so they did ; and the lot fell on new-england . by that time a moneth was expired , they lost the rudder of their vessel , so that now they had nothing but god alone to rely upon . in this deplorable state were they for a fortnight . the skipper ( though infirm ( as has been expressed ) yet for six weeks together , was hardly ever dry ; nor had they the benefit of warm food for more then thrice or thereabouts . at the end of six weeks , in the morning betimes , the vessel was driven on the tailings of a ledge of rocks , where the sea broke violently ; looking out they espied a dismal rocky island to the leeward , upon which if the providence of god had not by the breakers given them timely warning , they had been dashed in pieces . and this extremity was the lords opportunity to appear for their deliverance ; they immediately let go an anchor , and get out the boat ; and god made the sea calm . the boat proved leaky ; and being in the midst of fears and amazements they took little out of the vessel . after they came ashoar they found themselves in a rocky desolate island ( near cape sables ) where was neither man not beast to be seen , so that now they were in extream danger of being starved to death . but a storm arose which beat violently upon the vessel at anchor , so as that it was staved in pieces ; and a cask of powder was brought ashore , ( receiving no damage by its being washed in the water ) also a barrel of wine , and half a barrel of molosses , together with many things useful for a tent to preserve them from cold . this notwithstanding , new and great distresses attended them . for though they had powder and shot , there were seldom any fowls to be seen in that dismal and desolate place , excepting a few crows , ravens and gulls . these were so few as that for the most part , the skipper shot at one at a time . many times half of one of these fowls with the liquor made a meal for three . once they lived five dayes without any sustenance , at which time they did not feel themselves pincht with hunger as at other times ; the lord in mercy taking away their appetites , when their food did utterly fail them . after they had been about twelve weeks in this miserable island , mr. how 's dear friend and consort mr , augur died ; so that he had no living creature but the lad before mentioned to converse with : and on april . . that lad died also , so that the master was now left alone upon the island , and continued so to be above a quarter of a year , not having any living soul to converse with . in this time he saw several fishing vessels sailing by , and some came nearer the island than that which at last took him in ; but though he used what means he could that they might be acquainted with his distress , none came to him , being afraid : for they supposed him to be one of those indians who were then in hostility against the english. the good man whilest he was in his desolate estate , kept many dayes of fasting and prayer , wherein he did confess and bewail his sins , the least of which deserved greater evils than any in this world ever were or can be subject unto ; and begged of god that he would find out a way for his deliverance . at last it came into his mind , that he ought very solemnly to praise god ( as well as pray unto him ) for the great mercies and signal preservations which he had thus far experienced . accordingly he set apart a day for that end , spending the time in giving thanks to god for all the mercies of his life , so far as he could call them to mind , and in special for those divine favours which had been mingled with his afflictions ; humbly blessing god for his wonderful goodness in preserving him alive by a miracle of mercy . immediately after this , a vessel belonging to salem in new-england providentially passing by that island , sent their boat on shore , and took in skipper how , who arrived at salem , july . . and was at last returned to his family in new-haven . upon this occasion it may not be amiss to commemorate a providence not altogether unlike unto the but now related preservation of skipper how. the story which i intend is mentioned by mandelsloe in his travails , page . and more fully by mr. clark in his examples , vol. . page . mr. burton in his prodigies of mercies , page . yet inasmuch as but few in this countrey have the authors mentioned , i shall here insert what has been by them already published . the story is in brief as followeth : in the year . a fleming whose name was pickman , coming from norway in a vessel loaden with boards , was overtaken by a calm , during which the current carried him upon a rock or little island towards the extremities of scotland . to avoid a wreck he commanded some of his men to go into the shallop , and to tow the ship. they having done so , would needs go up into a certain rock to look for birds eggs : but as soon as they were got up into it , they at some distance perceived a man , whence they imagined that there were others lurking thereabouts , and that this man had made his escape thither from some pyrates , who , if not prevented , might surprize their ship : and therefore they made all the hast they could to their shallop , and so returned to their ship. but the calm continuing , and the current of the sea still driving them upon the island , they were forced to get into the long-boat , and to tow her off again . the man whom they had seen before was in the mean time come to the brink of the island , and made signs with his hands lifted up , and sometimes falling on his knees , and joyning his hands together , begging and crying to them for relief . at first they made some difficulty to get to him , but at last , being overcome by his lamentable signs , they went nearer the island , where they saw something that was more like a ghost than a living person ; a body stark naked , black and hairy , a meagre and deformed countenance , with hollow and distorted eyes ; which raised such compassion in them , that they essayed to take him into the boat : but the rock was so steepy thereabouts , that it was impossible for them to land : whereupon they went about the island , and came at last to a flat shore , where they took the man aboard . they found nothing at all in the island , neither grass nor tree , nor ought else from which a man could procure any subsistence , nor any shelter , but the ruins of a boat , wherewith he had made a kind of a hutt , under which he might lie down and shelter himself , against the injuries of wind and weather . no sooner were they gotten to the ship , but there arose a wind , that drave them off from the island : observing this providence , they were the more inquisitive to know of this man , what he was , and by what means he came unto that uninhabitable place ? hereunto the man answered ; i am an english man , that about a year ago , was to pass in the ordinary passage-boat from england to dublin in ireland ; but by the way we were taken by a french pirate , who being immediately forced by a tempest , which presently arose , to let our boat go ; we were three of us in it , left to the mercy of the wind and waves , which carried us between ireland and scotland into the main sea : in the mean time we had neither food nor drink , but only some sugar in the boat ; upon this we lived , and drank our own urine , till our bodies were so dried up , that we could make no more : whereupon one of our company being quite spent , died ; whom we heaved overboard : and a while after a second was grown so feeble , that he had laid himself along in the boat , ready to give up the ghost : but in this extremity it pleased god that i kenned this island afar off , and thereupon encouraged the dying man to rouse up himself , with hopes of life : and accordingly , upon this good news , he raised himself up , and by and by our boat was cast upon this island , and split against a rock . now we were in a more wretched condition than if we had been swallowed up by the sea , for then we had been delivered out of the extremities we were now in for want of meat and drink ; yet the lord was pleased to make some provision for us : for on the island we took some sea-mews , which we did eat raw : we found also in the holes of the rocks , upon the sea-side , some eggs ; and thus had we through gods good providence wherewithal to subsist , as much as would keep us from starving : but what we thought most unsupportable , was thirst , in regard that the place afforded no fresh water but what fell from the clouds , and was left in certain pits , which time had made in the rock . neither could we have this at all seasons , by reason that the rock being small , and lying low , in stormy weather the waves dashed over it , and filled the pits with salt water . when they came first upon the island about the midst of it , they found two long stones pitched in the ground , and a third laid upon them , like a table ; which they judged to have been so placed by some fishermen to dry their fish upon ; and under this they lay in the nights , till with some boards of their boat , they made a kind of an hutt to be a shelter for them . in this condition they lived together , for the space of about six weeks , comforting one another , and finding some ease in their common calamity : till at last one of them being left alone , the burden became almost insupportable : for one day , awaking in the morning he missed his fellow , and getting up , he went calling and seeking all the island about for him , but when he could by no means find him , he fell into such despair , that he often resolved to have cast himself down into the sea , and so to put a final period to that affliction , whereof he had endured but the one half , whilst he had a friend that divided it with him . what became of his comrade he could not guess , whether despair forced him to that extremity , or whether getting up in the night , not fully awake , he fell from the rock , as he was looking for birds eggs : for he had discovered no distraction in him , neither could imagine that he could on a sudden fall into that despair , against which he had so fortified himself by frequent and fervent prayer . and his loss did so affect the surviver , that he often took his beer , with a purpose to have leaped from the rocks into the sea , yet still his conscience stopped him , suggesting to him , that if he did it , he would be utterly damned for his self-murther . another affliction also befel him , which was this ; his only knife wherewith he cut up the sea-dogs and sea-mews , having a bloody cloth about it , was carried away ( as he thought ) by some fowl of prey ; so that , not being able to kill any more , he was reduced to this extremity , with much difficulty to get out of the boards of his hutt , a great 〈◊〉 which he made shift so to sharpen upon the stones , that it served him instead of a knife . when winter came on , he endured the greatest misery imaginable : for many times the rock and his hutt were so covered with snow , that it was not possible for him to go abroad to provide his food ; which extremity put him upon this invention : he put out a little stick at the crevice of his hutt , and baiting it with a little sea-dogs fat , by that means he got some sea-mews , which he took with his hand from under the snow , and so kept himself from starving . in this sad and solitary condition , he lived for about eleven moneths , expecting therein to end his dayes , when gods gracious providence sent this ship thither , which delivered him out of the greatest misery that ever man was in . the master of the ship commiserating his deplorable condition , treated him so well , that within a few dayes he was quite another creature ; and afterwards he set him a shore at derry in ireland ; and sometimes after he saw him at dublin : where such as heard what had hapned unto him , gave him money , wherewithal to return into his native countrey of england . thus far is that ●●ation . i have seen a manuscript , wherein many memorable passages of divine providence are recorded . and this which i shall now mention amongst others . about the year . a ship fell foul upon the rocks and sands , called the rancadories , sixty leagues distant from the isle of providence . ten of the floating passengers got to a spot of land , where having breathed awhile , and expecting to perish by famine , eight of them chose rather to commit themselves to the mercy of the waters ; two only stood upon the spot of land , one whereof soon died , and was in the sands buried by his now desolate companion . this solitary person in the midst of the roaring waters was encompassed with the goodness of divine providence . within three dayes god was pleased to send this single person ( who now alone , was lord and subject in this his little common-wealth ) good store of fowl , and to render them so tame , that the forlorn man could pick and chuse where he list . fish also were now and then cast up within his reach , and somewhat that served for fewel , enkindled by flint to dress them . thus lived that insulary anchorite for about two years , till at last having espied a dutch vessel , he held a rag of his shirt upon the top of a stick towards them , which being come within view of , they used means to fetch him off the said-spot of sand , and brought him to the isle of providence . the man having in so long a time conversed only with heaven , lookt at first very strangely , and was not able at first conference promptly to speak and answer . chap. iii. concerning remarkables about thunder and lightning . one at salisbury in new-england struck dead thereby . several at marshfield . one at north-hampton . the captain of the castle in boston . some remarkables about lightning in rocksborough , wenham , marble-head , cambridge . and in several vessels at sea. some late parallel instances , of several in the last century . scripture examples of men slain by lightning . there are who affirm that although terrible lightnings with thunders have ever been frequent in this land , yet none were hurt thereby ( neither man nor beast ) for many years after the english did first settle in these american desarts . but that of later years fatal and fearful slaughters have in that way been made amongst us , is most certain . and there are many who have in this respect been as brands plucked out of the burning , when the lord hath overthrown others as god overthrew sodom and gomorrah . such solemn works of providence ought not to be forgotten . i shall now therefore proceed in giving an account of remarkables respecting thunder and lightning , so far as i have received credible information concerning them ; the particulars whereof are these which follow : in iuly . a man whose name was partridge ( esteemed a very godly person ) at salisbury in new-england was killed with thunder and lightning , his house being first set on fire thereby , and himself with others endeavouring the quenching of it , by a second crack of thunder with lightning ( he being at the door of his house ) was struck dead , and never spake more . there were ten other persons also that were struck and lay for dead at the present , but they all revived , excepting partridge . some that viewed him , report that there were holes ( like such as are made with shot ) found in his clothes , and skin . one side of his shirt and body was scorched , and not the other . his house , though ( as was said ) set on fire by the lightning in divers places , was not burnt down , but preserved by an abundance of rain falling upon it . iuly . . there hapned a storm of thunder and lightning with rain , in the town of marshfield in plimouth colony in new-england : mr. nathaneel thomas , iohn philips , and another belonging to that town , being in the field , as they perceived the storm a coming , betook themselves to the next house for shelter : iohn philips sat down near the chimney , his face towards the inner door . a black cloud flying very low , out of it there came a great ball of fire , with a terrible crack of thunder ; the fire-ball fell down just before the said philips , he seemed to give a start on his seat , and so fell backward , being struck dead , not the least motion of life appearing in him afterwards . captain thomas who sat directly opposite to iohn philips , about six foot distance from him , and a young child that was then within three foot of him , through the providence of god received no hurt , yet many bricks in the chimney were beaten down , the principal rafters split , the battens next the chimney in the chamber were broken , one of the main posts of the house into which the summer was framed rent into shivers , and a great part of it was carried several rod from the house , the door before philips , where the fire came down , was broken . on the of april a. d. . a company of the neighbours being met together at the house of henry condliff in north-hampton in new-england , to spend a few hours in christian conferences , and in prayer ; there hapned a storm of thunder and rain ; and as the good man of the house was at prayer , there came a ball of lightning in at the roof of the house which set the thatch on fire , grated on the timber , pierced through the chamber-floor , no breach being made on the boards ; only one of the jouyces somewhat rased ; matthew cole ( who was son in law to the said condliff ) was struck stone dead as he was leaning over a table , and joyning with the rest in prayer . he did not stir nor groan after he was smitten , but continued standing as before , bearing upon the table . there was no visible impression on his body or clothes , only the sole of one of his shoes was rent from the upper leather . there were about twelve persons in the room ; none else received any harm , only one woman ( who is still living ) was struck upon the head , which occasioned some deafness ever since . the fire on the house was quenched by the seasonable help of neighbours . iuly . . there were terrible cracks of thunder . an house in boston was struck by it , and the dishes therein melted as they stood on the shelves , but no other hurt done in the town . only captain davenport ( a worthy man , and one that had in the pequot war , ventured his life , and did great service for the countrey ) then residing in the castle where he commanded : having that day wrought himself weary , and thinking to refresh himself with sleep , was killed with lightning , as he lay upon his bed asleep . several of the souldiers in the castle were struck at the same time ; but god spared their lives . it has been an old opinion mentioned by plutarch ( sympos . lib. . q. . ) that men asleep are never smitten with lightning ; to confirm which it has been alledged , that one lying asleep , the lightning melted the money in his purse without doing him any further harm : and that a cradle , wherein a child lay sleeping , was broken with the lightning , and the child not hurt ; and that the arrows of king mithridates being near his bed , were burnt with lightning , and yet himself being asleep received no hurt ; but as much of all this , may be affirmed of persons awake . and this sad example ( triste jaces lucis evitandumque bidental ) of captain davenport , whom the lightning found and left asleep , does confute the vulgar error mentioned . and no doubt but that many the like instances to this have been known in the world , the records whereof we have not . but i proceed : iune . . in marshfield , another dismal storm of rain with thunder and lightning hapned . there were then in the house of iohn philips ( he was father of that iohn philips who was slain by lightning in the year . ) fourteen persons ; the woman of the house calling earnestly to shut the door , that was no sooner done , but an astonishing thunder-clap fell upon the house rent the chimney , and split the door . all in the house were struck . one of them ( who is still living ) saith , that when he came to himself , he saw the house full of smoke , and perceived a grievous smell of brimstone , and saw the fire ly scattered ; though whether that fire came from heaven or was violently hurled out of the hearth , he can give no account . at first he thought all the people present , except himself , had been killed . but it pleased god to revive most of them . only three of them were mortally wounded with heavens arrows , viz. the wife of iohn philips , and another of his sons a young man about twenty years old , and william shertly , who had a child in his arms , that received no hurt by the lightning when himself was slain . this shertly was at that time a sojourner in iohn philips his house ; having been a little before burnt out of his own house . the wife of this shertly was with child and near her full time , and struck down for dead at present , but god recovered her , so that she received no hurt , neither by fright nor stroke . two little children sitting upon the edge of a table , had their lives preserved , though a dog which lay behind them under the table was killed . in the same year ( in the latter end of may ) samuel ruggles of rocksborough in new-england , going with a loaden cart , was struck with lightning . he did not hear the thunder-clap , but was by the force of the lightning e're he was aware , carried over his cattle about ten foot distance from them . attempting to rise up he found that he was not able to stand upon his right leg , for his right foot was become limber , and would bend any way , feeling as if it had no bone in it , nevertheless , he made a shift with the use of one leg to get to his cattle ( being an horse and two oxen ) which were all killed by the lightning . he endeavoured to take off the yoak from the neck of one of the oxen , but then he perceived that his thumb and two fingers in one hand were stupified that he could not stir them ; they looked like cold clay , the blood clear gone out of that part of his hand . but by rubbing his wounded leg and hand , blood and life came into them again . as he came home pulling off his stocking , he found that on the inside of his right leg ( which smarted much ) the hair was quite burnt off , and it looked red . just over his ankle his stocking was singed on the inside , but not on the outside , and there were near upon twenty marks about as big as pins heads , which the lightning had left thereon . likewise the shoe on his left foot , was by the lightning struck off his foot , and carried above two rods from him . on the upper leather at the heel of the shoe , there were five holes burnt through it , bigger than those which are made with duck shot . as for the beasts that were slain , the hair upon their skins was singed , so that one might perceive that the lightning had run winding and turning strangely upon their bodies , leaving little marks no bigger then corns of gun-powder behind it . there was in the cart a chest which the lightning pierced through , as also through a quire of paper and twelve napkins , melting some pewter dishes that were under them . at another time in rocksborough , a thunder storm hapning , broke into the house of thomas bishop , striking off some clapboards , splitting two studs of the end spar , and running down by each side of the window , where stood a bed with three children in it . over the head of the bed were three guns and a sword , which were so melted with the lightning that they began to run . it made a hole through the floor , and coming into a lower room it beat down the shutter of the window , and running on a shelf of pewter , it melted several dishes there ; and descending lower , it melted a brass morter , and a brass kettle . the children in the bed were wonderfully preserved : for a lath at the corner of it was burnt , and splinters flew about their clothes and faces , and there was not an hands breadth between them and the fire , yet received they no hurt . on the of may ( being the lords day ) a. d. . the people at wenham ( their worthy pastor mr. antipas newman being lately dead ) prevailed with the reverend mr. higginson of salem , to spend that sabbath amongst them . the afternoon sermon being ended , he with several of the town went to mr. newman his house ; w●●lest they were in discourse there , about the word and works of god , a thunder storm arose . after a while a smart clap of thunder broke upon the house , and especially into the room where they were sitting , and discoursing together ; it did for the present deafen them all , filling the room with smoke , and a strong smell as of brimstone . with the thunder-clap , came in a ball of fire as big as the bullet of a great gun , which suddenly went up the chimney , as also the smoke did . this ball of fire was seen at the feet of richard goldsmith , who sat on a leather chair , next the chimney , at which instant he fell off the chair on the ground . as soon as the smoke was gone , some in the room endeavoured to hold him up , but found him dead ; also the dog that lay under the chair was found stone dead , but not the least hurt done to the chair . all that could be perceived by the man , was , that the hair of head near one of his ears was a little singed . there were seven or eight in that room , and more in the next ; yet ( through the merciful providence of god ) none else had the least harm . this richard goldsmith , who was thus slain , was a shoemaker by trade , being reputed a good man for the main ; but had blemished his christian profession by frequent breaking of his promise , it being too common with him ( as with too many professors amongst us ) to be free and forward in engaging but backward in performing . yet this must further be added , that half a year before his death , god gave him a deep sence of his evils , that he made it his business not only that his peace might be made with god , but with men also , unto whom he had given just offence . he went up and down bewailing his great sin in promise-breaking ; and was become a very conscientious and lively christian , promoting holy and edifying discourses , as he had occasion . at that very time when he was struck dead , he was speaking of some passages in the sermon he had newly heard , and his last words were , blessed be the lord. in the same year , on the . of iune , being saturday in the afternoon ; another thunder-storm arose ; during which storm iosiah walton ( the youngest son of mr. william walton late minister of marble-head ) was in a ketch coming in from sea , and being before the harbours mouth , the wind suddenly shifted to the northward ; a violent gust of wind coming down on the vessel , the seamen concluded to hand their sails , iosiah walton got upon the main-yard to expedite the matter , and foot down the sail ; when there hapned a terrible flash of lightning , which breaking forth out of the c●o●d , struck down three men who were on the deck , without doing them any hurt ; but iosiah walton being ( as was said ) on the main-yard , the lightning shattered his thigh-bone all in pieces , and did split and shiver the main-mast of the vessel , and scorcht the rigging . iosiah walton falling down upon the deck , his leg was broken short off . his brother being on the deck , did ( with others ) take him up , and found him alive , but sorely scorched and wounded . they brought him on shore to his mothers house . at first he was very sensible of his case ; and took leave of his friends , giving himself to a serious preparation for another world. his relations used all means possible for his recovery ; though he himself told them he was a dead man , and the use of means would but put him to more misery . his bones were so shattered , that it was not possible for the art of man to reduce them ; also , the violent heat of the weather occasioned a gangrene . in this misery he continued until the next wednesday morning ; and then departed this life ; he was an hopeful young-man . in the year . on the th . of iune , at cambridge in new-england ; a thunder-clap with lightning broke into the next house to the colledge . it tore away and shattered into pieces a considerable quantity of the tyle on the roof thereof . in one room there then hapned to be the wife of iohn benjamin ( daughter to thomas swetman , the owner of the house ) who then had an infant about two moneths old in her arms ; also another woman . they were all of them struck ; the child being by the force of the lightning carried out of the mothers arms , and thrown upon the floor some distance from her . the mother was at first thought to be dead , but god restored her , though she lost the use of her limbs for some considerable time . her feet were singed with the lightning , and yet no sign thereof appearing on her shoes . also the child and the other woman recovered . in the next room were seven or eight persons who received no hurt . it was above a quarter of an hour before they could help the persons thus smitten , for the room was so full of smoke ( smelling like brimstone ) that they could not see them . some swine being near the door as the lightning fell , were thrown into the house , and seemed dead awhile , but afterwards came to life again . a cat was killed therewith . a pewter candlestick standing upon a joynt-stool ; some part of it was melted and carried away before the lightning , and stuck in the chamber floor over head , like swan shot , and yet the candlestick it self was not so much as shaken off from the stool whereon it stood . iune . . there was an amazing thunder-storm at hampton in new-england . the lightning fell upon the house of mr. ioseph smith , strangely shattering it in divers places . his wife ( the grand-daughter of that eminent man of god , mr. cotton , who was the famous teacher of the church of christ , first in old , and then in new boston ) lay as dead for the present ; being struck down with the lightning , near the chimney , yet god mercifully spared and restored her . but the said smith his mother ( a gracious woman ) was strvck dead and never recovered again . besides all these which have been mentioned , one or two in connecticut colony , and four persons dwelling in the northern parts of this countrey , were smitten with the fire of god , about sixteen years ago ; the circumstances of which providences ( though very remarkable ) i have not as yet received from those that were acquainted therewith ; and therefore cannot here publish them . also , some remarkables about thunder hapned the last year . a reverend friend in a neighbour colony , in a letter bearing august . . writeth thus ; we have had of late great storms of rain and wind , and some of thunder and lightning , whereby execution has been done , though with sparing mercy to men : mr. jones his house in new-haven , was broken into by the lightning , and strange work made in one room especially , in which one of his children had been but a little before . this was done june . . a little after which at norwalk , there were nine working oxen smitten dead at once , within a small compass of ground . the next moneth at greenwich , there were seven swine and a dog ●illed with the lightning , very near a dwelling house , where a family of children ( their parents not at home when lightning hapned ) were much frighted , but received no other hurt : what are these but warning pieces , shewing that mens lives may go next ? thus he , i proceed now to give an account of some late remarkables about thunder and lightning , wherein several vessels at sea were concerned . iuly . . a vessel whereof mr. thomas berry was master , set sail from boston in new-england , bound for the island of madera●● about . h. p. m. being half way between cape cod and brewsters islands , they were becalmed ; and they perceived a thunder-shower arising in the north-northwest . the master ordered all their sails ( except their two courses ) to be furled . when the shower drew near to them , they had only the fore-sail abroad ; all the men were busie in lashing fast the long-boat ; the master was walking upon the deck , and as he came near the main-mast , he beheld something very black fly before him , about the bigness of a small mast , at the larboard side ; and immediately he heard a dreadful and amazing noise , not like a single canon , but as if great armies of men had been firing one against another ; presently upon which the master was struck clear round , and fell down for dead upon the deck , continuing so for about seven minutes ; but then he revived , having his hands much burnt with the lightning . the ship seemed to be on fire ; and a very great smoke having a sulphurous smell came from between the decks ; so that no man was able to stay there , for more than half an hour after this surprizing accident hapned . the main-mast was split from the top-gallant-mast head to the lower deck . the partners of the pump were struck up at the star-board side , and one end of two cabbins staved down betwixt decks . two holes were made in one of the pumps about the bigness of two musquet bullets . they were forced to return to boston again , in order to the fitting of the vessel with a new mast. through the mercy of the most high , no person in the vessel received any hurt , besides what hath been expressed . yet it is remarkable that the same day , about the same time , two men in or near wenham were killed with lightning , as they sat under a tree in the woods . on iune the sixth a. d. . a ship called the iamaica merchant , captain ioseph wild commander , being then in the gulph of florida , lat. . gr . about h. p. m. was surprized with an amazing thunder shower ; the lightning split the main-mast , and knocked down one of the sea-men , and set the ship on fire between decks , in several places . they used utmost endeavour to extinguish the fire , but could not do it ; seeing they were unable to overcome those flames , they betook themselves to their boat. the fire was so furious between the cabbin and the deck in the steeridge , that they could not go to the relief of each other , insomuch that a man and his wife were parted . the man leaped over-board into the sea , and so swam to the boat : his wife and a child were taken out of a gallery window into the boat. three men more were saved by leaping out of the cabbin window . there were aboard this vessel which heaven thus set on fire , thirty four persons ; yet all escaped with their lives : for the gracious providence of god so ordered , as that captain iohn bennet was then in company , who received these distressed and astonished creatures into his ship : so did they behold the vessel burning , until about h. p. m. when that which remained sunk to the bottom of the sea. the master with several of the seamen were by captain bennet brought safe to new-england , where they declared how wonderfully they had been delivered from death which god both by fire and water had threatned them with . march . , . a ship whereof robert luist is master being then at sea ( bound for new-england ) in lat. . gr . about . h. a. m ▪ it began to thunder and lighten . they beh●ld three corpusants ( as mariners call them ) on the yards : the thunder grew fiercer , and thicker than before . suddenly their vessel was filled with smoke , and the smell of brimstone , that the poor men were terrified with the apprehension of their ships being on fire . there came down from the clouds a stream or flame of fire as big as the ships mast , which fell on the middle of the deck , where the mate was standing , but then was thrown flat upon his back with three men more that were but a little distance from him . they that were yet untouched , thought , not only that their fellow mariners had been struck dead , but their deck broken in pieces by that blow , whose sound seemed ●o them to exceed the report of many great guns fired off at once . some that were less dangerously hurt , made an out-cry that their legs were scalded ; but the mate lay speechless and senseless . when he began to come to himself , he made sad complaints of a burden lying upon his back . when day came , they perceived their main-top-mast was split ▪ and the top-sail burnt . the lightning seemed like small coals of fire blown over-board . there is one remarkable more about thunder and lightning , which i am lately informed of by persons concerned therein ; some circumstances in the relation being as wonderfull , as any of the preceding particulars ▪ thus it was : on iuly . in the year ▪ the ship called albemarl ( whereof mr. edward lad was then master ) being an hundred leagues from cape cod , in lat. . about h. p. m. met with a thunder storm . the lightning burnt the main-top-sail , split the main-cap in pieces , rent the mast all along . there was in special one dreadful clap of thunder , the report bigger than of a great gun , at which all the ships company were amazed ; then did there fall something from the clouds upon the stern of the boat , which broke into many small parts ; split one of the pumps , the other pump much hurt also . it was a bituminous matter , smelling much like fired gun-powder . it continued burning in the stern of the boat , they did with sticks dissipate it , and poured much water on it , and yet they were not able by all that they could do to extinguish it , until such time as all the matter was consumed . but the strangest thing of all , is yet to be mentioned . when night came , observing the stars , they perceived that their compasses were changed . as for the compass in the biddikil , the north point was turned clear south . there were two other compasses unhung in the locker , in the cabbin . in one of which the north point stood south , like that in the biddikil ; as for the other , the north point stood west . so that they sailed by a needle whose polarity was quite changed . the seamen were at first puzled how to work their vessel right , considering that the south point of their compass was now become north , but after a little use , it was easie to them . thus did they sail a thousand leagues . as for the compass wherein the lightning had made the needle to point westward , since it was brought to new-england the glass being broke , it has by means of the air coming to it , wholly lost its virtue . one of those compasses which had quite changed the polarity from north to south , is still extant in boston ; and at present in my custody . the north point of the needle doth remain fixed to this day , as it did immediately after the lightning caused an alteration . the natural reason of which may be enquired into in the next chapter : but before i pass to that , it may be , it will be grateful to the reader , for me here to commemorate some parallel instances , which have lately hapned in other parts of the world , unto which i proceed , contenting my self with one or two examples , reserving others for the subsequent chapter ; where we shall have further occasion to take notice of them . the authors ephemeridum medico-physicarum germanicarum , have informed the world , that on august . . it thundred and lightned as if heaven and earth would come together . and at the house of a gentleman who lived near bergen , the fiery lightning flashed through four inner rooms at once , entring into a beer cellar , with its force it threw down the earthen vessels , with the windows and doors where it came : but the tin and iron vessels were partly melted , and partly burnt with black spots remaining on them . where it entred the cellar , the barrels were removed out of their right places ; where it went out , it left the taps shaking . in one room the binding was taken off from the back of a bible , and the margin was accurately cut by the lightning without hurting the letters , as if it had been done by the hands of some artists : beginning at the re●elation , and ( which is wonderful ) ending with the twelfth chapter of epistle to the corinthians , which chapter fell in course to be expounded in publick the next lords day . six women sitting in the same chimney filled with a sulphurous and choaking mist , that 〈◊〉 could scarce breathe ; not far from the bed of a woman that was then lying in , were struck down , the hangings of the room burnt , and the mother of the woman in child-bed lay for dead at present ; but after a while , the other recovering their sences , examined what hurt was done to the woman thought to be dead : her kerchief was burnt as if it had been done with gun-powder ; she had about her a silver chain , which was melted and broke into five parts : her under garments were not so much as singed ; but just under her paps she was very much burnt . after she came to her self , she was very sensible of pain in the place where the lightning had caused that wound . to lenifie which womens milk was made use of . but blisters arising , the dolour was increased , until a skilful physician prescribed this unguent . r. mucilag . sem. cydoniorum c. aq . malv . extract half an ounce . succ. planta● . rec . an ounce and half . lytharg . aur . subt . pert . half a drachm . m. ad fict . whereby the inflamation was allayed . by the same authors , it is also related , that in iune a. d. . an house was struck with lightning in four places , in some places the timber was split , and in other places had holes made in it , as if bored through with an awger , but no impression of fire 〈◊〉 any where to be seen . a girl fifteen years old , sitting in the chimney , was struck down and lay for dead , the space of half an hour . and it is probable , that she had never recovered , had not an able physician been sent for , who viewing her , perceived that the clothes about her breast were made to look blewish by the lightning : it had also caused her paps to look fiery and blackish , as if they had been scorched with gun-powder . under her breast the lightning had left creases , a cross her body , of a brownish colour . also some creases made by the lightning as broad as ones finger run along her left leg reaching to her foot. the physician caused two spoonfuls of apoplectick water to be poured down her throat , upon which she instantly revived , complaining of a great heat in her jaws and much pain , in the places hurt by the lightning . half a drachm of pulvis bezoarticus anglicus , in the water of sweet chervil was given to her , which caused a plentiful sweat , whereby the pain in her jaws was dimi●ished . being still feave●ish , an emulsion made with poppy seed , millet , carduus benedictus , &c. was made use of , upon which the patient had ease and recovered . it appears by this as well as other instances , that great care should be had of those that are thunde-struck , that they be not given up for quite dead , before all means be used in order to their being revived . paulus zacchias in questionibus medicis giveth rules whereby it may be known whether persons smitten with lightning be dead , past all recovery or no. and the history put forth by iaccbus iavellus in an epistle emitted with his medicinae compendium , describes the cure of persons struck with lightning . i have not my self seen those books ; but whoso shall see cause to obtain and consult them , will i suppose find therein things worth their reading and consideration . something to this purpose i find in the scholion on the germ. ephem . for the year . obs . . p. . the reader that is desirous to see more remarkable instances about thunder and lightning , wherein persons living in former age were concerned , if he please to look into zuinger his theatrum vit . human. vol. . lib. . p. . & lib. . p. , . & vol. . lib. . p. . & vol. . lib. . p. . he will find many notable and memorable passages which that industrious author hath collected . though none more awful ( to my remembrance ) than that which hapned a. d. . when meckelen ( a principal city in brabant ) was set on fire , and suffered a fearful conflagration by lightning : so it was , that at the very time . when this thunder-storm hapned , an inn-keeper ( whose name was croes ) had in his house some guests , who were playing at cards . the inn-keeper going into his wine-celler to fetch drink for his merry guests , at that moment the furious tempest plucked up the house and carried it a good way off . every one of the men that were playing at cards were found dead with their cards in their hands ; only the inn-keeper himself , being in the wine-cellar ( which was arched ) escaped with his life . this brings to mind a strange passage related by cardan ( de variet lib. . c. . ) who saith , that eight men sitting down together under an oak , as they were at supper , a flash of lightning smote and ●lew them all ; and they were found in the very posture that the lightning surprized them in : one with the meat in his mouth , another seemed to be drinking , another with a cup in his hand , which he intended to bring to his mouth , &c. they looked like images made black with the lightning . as for scripture examples of men slain by lightning ; it is the judgement of the judicious and learned zuinger , that the sodomites & those that being with corab in his conspiracy presumed to offer incense ▪ numb . . . and nadab and abihu , and th●● two semicenturions with their souldiers , who came to apprehend the prophet elijah , were all killed by lightning from heaven . chap. iv. some philosophical meditations . concerning antipathies and sympathies . of the loadstone . of the nature and wonderful effects of lightning . that thunder-storms are often caused by satan ; and sometimes by good angels . thunder is the voice of god , and therefore to be dreaded . all places in the habitable world are subject to it more or less . no amulets can preserve men from being hurt thereby . the miserable estate of wicked men upon this account , and the happiness of the righteous , who may be ●●●ve all disquieting fears , with respect unto such terrible accidents . having thus far related many remarkable providences , which have hapned in these goings down of the sun ; and some of the particulars , ( especially in the last chapter ) being tragical stories : the reader must give me leave upon this occasion a little to divert and recreate my mind , with some philosophical meditations ; and to conclude with a theological improvement thereof . there are wonders in the works of creation as well as providence , the reason whereof the most knowing amongst mortals , are not able to comprehend . dost thou know the ballancings of the clouds , the wondrous works of him who is perfect in knowledge ? i have not yet seen any who give a satisfactory reason of those strange fountains in new spain , which ebb and flow with the sea , though far from it ; and which fall in rainy weather , and rise in dry ; or concerning that pit near st. bartholmew's into which if one cast a stone though never so small , it makes a noise as great and terrible as a clap of thunder . it is no difficult thing to produce a world of instances , concerning which the usual answer is , an occult quality is the cause of this strange operation , which is only a fig-lea● whereby our common philosophers seek to hide their own ignorance . nor may we ( with erastus ) deny that there are marvelous sympathies and antipathies in the natures of things . we know that the horse does abominate the camel ; the mighty elephant is afraid of a mouse : and they say that the lion , who scorneth to turn his back upon the stoutest animal , will tremble at the crowing of a cock. some men also have strange a●tipathies in their natures against that ●ort of food which others love and live upon . i have read of one that could not endure to eat either bread or flesh. of another that fell into a swoonding fit at the smell of a rose . others would do the like at the smell of vineger , or at the sight of an eel or a frog . there was a man that if he did hear the sound of a bell , he would immediately die away . another if he did happen to hear any one sweeping a room , an inexpressible horror would sieze upon him . another if he heard one whetting a knife his gumms would fall a bleeding . another was not able to behold a knife that had a sharp point , without being in a strange agony . quercetus speaketh of one that died as he was sitting at the table , only because an apple was brought into his sight . there are some who if a cat accidentally come into the room , though they neither see it , nor are told of it , will presently be in a sweat and ready to die away . there was lately one living in stow-market , that when ever it thundred would fall into a violent vomiting , and so continue until the thunder-storm was over . a woman had such an antipathy against cheese that if she did but eat a piece of bread , cut with a knife , which a little before had cut cheese , it would cause a deliquium , yet the same woman when she was with child delighted in no meat so much as in cheese . there was la●ely ( i know not but that he may be living still ) a man that if pork , o● any thing made of swines flesh were brought into the room , he would fall into a convulsive sardonian laughter ; nor can he for his heart leave as long as that object is before him , so that if it should not be removed , he would certainly laugh himself to death . it is evident that the peculiar antipathies of some persons are caused by the imaginations of their parents . there was one that would fall into a syncope if either a calves-head or a cabbage were brought near him . there were n●●vi materni upon the hypocondria of this person , on his right side there was the form of a calves head , on his left side a cabbage imprinted there by the imagination of his longing mother . most wonderful is that which libavius and others report , concerning a man that would be surprized with a lipothymy at the sight of his own son ; nay , upon his approaching near unto him , though he saw him not , for which some assigned this reason , that the mother when she was with child , used to feed upon such meats as were abominable to the father ( concerning the rationality of this conjecture see sr. kenelm digby's disco●●●e of bodies , p. , . ) but others said that the midwife who b●ought him into the world was a witch . nor are the sympathies in nature less wonderful than the antipathies . there is a mutual friendship between the olive tree and the myrtle . there is a certain stone called pantarbe which draws gold unto it . so does the adamas hairs and twigs . the sympathy between the load-stone and iron , which do mutually attract each other , is admirable . there is no philosopher but speaketh of this . some have published whole treatises ( both profitable and pleasant ) upon this argument ; in special gilbert , ward , cabeus , kepler , and of late kircherus . i know many fabulous things have been related concerning the load-stone by inexperienced philosophers , and so believed by many others , e. g. that onions , or garlick , or ointments will cause it to lose its vertue . iohnston , ( and from him dr. brown in his vulgar errors ) hath truly asserted the contrary . every one knoweth that the head of a needle touched therewith will continue pointing towards the north pole : so that the magnet leaveth an impression of its own nature and vertue upon the needle , causing it to stand pointed as the magnet it self doth : the loadstone it self is the hardest iron ; and it is a thing known that such mines are naturally so ( notwithstanding the report of one who saith , that lately in devonshire , load-stones were found otherwise ) posited in th● earth . just under the line the needle lieth parallel with the horizon , but sailing north or south it begins to incline and increase according as it approacheth to either pole , and would at last endeavour to erect it self , whence some ascribe these strange effects to the north star , which they suppose to be very magnetical . there is reason to believe that the earth is the great magnet . hence ( as mr. seller observes ) when a bar of iron has stood long in a window , that end of it which is next to the earth will have the same vertue which the load-stone it self has . some place the first meridian at the azores , because there the needle varies not : but the like is to be said of some other parts of the world ; yea under the very same meridian in divers latitudes there is a great variation as to the pointing of the needle . it is affirmed , that between the shore of ireland , france , spain , guiny , and the azores , the north point varies towards the east , as some part of the azores it deflecteth not . on the other side of the azores , and this side of the aequator , the north point of the needle wheeleth to the west ; so that in the lat. . near the shore , the variation is about gr . but on the other side of the aequator it is quite otherwise , for in brasilia the south point varies gr . unto the west , but elongating from the coast of brasilia toward the shore of africa it varies eastward , and arriving at the cape d●las aquilas , it rests in the meridian and looketh neither way . dr. brown in he psudodoxia epidemica p. . does rationally suppose that the cause of this variation may be the inequality of the earth variously disposed , and indifferently mixed with the sea. the needle driveth that way where the greater and most powerful part of the earth is placed . for whereas on this side the isles of azores the needle varies eastward , it may be occasioned by that vast tract , viz. europe , asia and africa , seated towards the east , and disposing the needle that way . sailing further it veers its lilly to the west , and regards that quarter wherein the land is nearer or greater ; and in the same latitude , as it approacheth the shore augmenteth its variation . hence at rome there is a less variation ( viz. but five degrees ) than at london , for on the west side of rome are seated the great continents of france , spain , germany ; but unto england there is almost no earth west , but the whole extent of europe and asia lies eastward , and therefore at london the variation is degrees . thus also , by reason of the great continent of brasilia , the needle deflects towards the land degrees ▪ but at the straits of magellan , where the land is narrowed , and the sea on the other side , it varies but or . so because the cape of de las agullas hath sea on both sides near it , and other land remote , and as it were aequidistant from it , the needle conforms to the meridian . in certain creeks and vallies it proveth irregular ; the reason whereof may be some vigorous part of the earth not far distant . thus d. brown , whose arguings seem rational . some have truly observed of crocus martis or steel corroded with vineger , sulphur , or otherwise , and after reverberated by fire , that the load-stone will not at all attract it : nor will it adhere , but ly therein like sand. it is likewise certain , that the fire will cause the load-stone to lose its vertue ; inasmuch as its bituminous spirits are thereby evaporated . porta ( lib. . cap. . ) saith that he did to his great admiration see a sulphurous flame brake out of the load-stone which being dissipated , the stone lost it 's attractive vertue . moreover , the load-stone by being put into the fire may be caused quite to change its polarity . the truly noble and honourable robert boyle esq , many of whose excellent observations and experiments have been advantagious , not only to the english nation but to the learned world ; in his book of the usefulness of experimental ; natural philosophy , page . hath these words ; taking an oblong load-stone , and heating it red hot , i found the attractive faculty in not many minutes , either altogether abolish● , or at least so impaired and weakened , that i was scarce if at all able to discern it . but this 〈◊〉 been observed , though not so faithfully re●ated , by more than one ; wherefore i shall add , that by refrigerating this red hot load-stone either north or south , i found that i could give its extream● a polarity ( if i may so speak ) which they would readily display upon an 〈◊〉 needle freely placed in aequilibrium : and not only so ▪ but i could by refrigerating the ●●me end , sometimes north , and sometimes south , in a very short time change the poles of the load-stone a● pleasure , making that which was a q●arter of 〈◊〉 hour before the north pole , become● the south ; and on the contrary , the formerly southern pole become the northern . and this change was wrought on the load-stone , not only by cooling it directly north and south , but by cooling it perpendicularly : that end of it which was contiguous to the ground growing the northern pole and so ( according to the laws magnetical ) drawing to it the south end ; and that which was remotest from the contrary one : as ●f indeed the terrestial globe were as some magnetic philosophers have supposed it , but a great magnes , since its effluvium's are able in some cases to impart a magnetic faculty to the load-stone it self , thus far mr. boyle ; also d. brown shews , that if we erect a red hot wire until it cool , then hang it up with wax and untwisted silk where the lower end and that which cooled next the earth does rest , that is the northern point . and if a wire be heated only at one end , according as the end is cooled upwards or downwards , it respectively requires a verticity . he also observes , if a load-stone be made red hot in the fire , it amits the magnetical vigor it had before , and acquireth another from the earth , in its refrigeration , for that part which cooleth next the earth will acquire the respect of the north ; the experiment whereof he made in a load-stone of parallelogram or long square figure , wherein only inverting the extreams as it came out of the fire , he altered the poles or faces thereof at pleasure . unto some such reason as this , must the wonderful change occasioned by the lightning in the compasses of mr. lad's vessel be ascribed : probably the heat of the lightning caused the needle to lose its vertue , and the compass in the bidikle might stand pointed to the south , and that unhung in the locker to the west , when they grew cold again , and accordingly continue pointing so ever after . there is also that which is very mysterious and beyond humane capacity to comprehend , in thunder and lightning . the thunder of his power , who can understand ? also , can any understand the spreadings of the clouds , or the noise of his tabernacle ? hence elihu said ( some interpreters think there was a thunder-storm at the very instant when those words were spoken ) in iob . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he thundreth marveils . it is indeed manifest that these wonderful meteors are generated out of a nitrous and sulphurous matter . hence it is commonly out of dark and thick clouds that hail and coals of fire break forth , psal. . , . the scent which the lightning useth to leave behind it , in places where it falls , is a sufficient evidence of its being of a sulphurous nature . nay the persons ( as well as places ) smitten there with have sometimes smelt strong of brimstone . two years ago there was a ship riding at anchor in a place in france ; and a furious tempest suddenly arising , the main-mast wes split in pieces with a clap of thunder ; the pendant on the top of the main-top-mast was burnt to ashes , twelve men were beat upon the deck , five of which lay for dead a considerable time , no pulse or breath being perceived , their eyes and teeth immovable , yet had they no visible wound , only an intolerable smell of brimstone ; about half an hour after by rubbing and forceing open their mouths , and pouring down some cordials , they recovered . at the same time six others were miserably burnt , their flesh being scorched , yet their garments not so much as singed ; their skin much discoloured . see mr. burton's miracles of nature , page . likewise , august . . a man walking in the field near darkin in england , was struck with a clap of thunder . one who was near him , ran to take him up , but found him dead , and his body exceeding hot● and withal smelling so strong of sulphur that he was forced to let him ly a considerable time ere he could be removed . it is reported , that sometimes thunder and lightning has been generated out of the sulphurous and bituminous matter which the fiery mountain aetna hath cast forth , we know that when there is a mixture of nitre , sulphur , and unslaked lime , water will cause fire to break out . and when unto nitre brimstone is added , a report is caused thereby . and unquestionably , nitre is a special ingredient in the matter of thunder and lightning ; this we may gather from the descension of the flame , which descends not only obliquely but perpendicularly , and that argues it does so not from any external force , but naturally● mr. william clark in his natural history of nitre , observes that if the quantity of an ounce be put in a fire-shovel , and a live coal put upon it , the fire-shovel in the bottom will be red hot , and burn through whatever is under it ; which demonstrates that this sort of fire does naturally burn downwards , when as all other fires do naturally ascend . for this cause stella cadens is rationally concluded to be a nitrous substance ; the like is to be affirmed of the lightning . hence also is its terrible and irresistable force . the nitre in gunpowder is as the aforesaid author expresseth it anima pyrii pulveris , sulphur without salt peter has no powerful expulsion with it . the discharging great pieces of ordnance is f●tly called artificial thundring and lightning , since thereby men do in a moment blow up houses , beat down castles , batter mountains in pieces . so that there is nothing in nature does so admirably and artificially resemble the thunder and lightning , both in respect of the report , and the terrible , and sudden and amazing execution done thereby : flammas iovis & sonitus imitatu● olympi : hence as those that are shot with a bullet do not hear the gun , being struck before the report cometh to their ears ; so is it usually with them that are thunder-struck , the lightning is upon them before the noise is heard . men commonly tremble at the dreadful crack when as , if they hear any thing , the danger useth to be past as to that particular thunder-clap ; though another may come and kill them before they hear it . the nitre in the lightning may likewise be esteemed the natural cause of its being of so penetrating and burning a nature . for there is not the like fiery substance in the world again as nitre is . many have been of the opinion that there is a bolt or stone de●cending with the thunder , but that 's a vulgar error , the fulmen or thunder-bolt is the same with the lightning , being a nitro-sulphurious spirit . it must needs be a more subtile and spiritual body than any stone is of , that shall penetrate so as these meteors do . it s true that our translation reads the words in psal. . . he gave their flocks to hot thunder-bolts : but the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated thunderbolts , signifieth burning coals ; so that lightning is thereby intended . avicenn● doth indeed say , that he saw a thunder-bolt which fell at corduba in spain , and that it had a sulphurous smell , and was like a●moni●● . it is possible that not only sulphurous and bituminous but stony substances may be generated in the clouds with the lightning . george agricola writeth that near lurgea , a mass of iron being fifty pound in weight , fell from the clouds , which some attempted to make swords of , but the fire could not melt it , nor hammers bring it into form . in the year . at ensishemium , a stone of three hundred pound weight fell from the clouds , which is kept as a monument in the temple there . and in , a stone came out of the clouds in thuringia , which was so hot that it could not be touched , with which one might strike fire as with a flint . there is now to be seen at dresden a stone which descended out of a cloud ; and is reserved amongst the admiranda belonging to the elector of saxony : some lately living were present at the fall of that stone . again an● . in bohemia , a considerable quantity of brass●mettal fell from the clouds . no longer since than may . . at a village near 〈◊〉 in germany , there was a tempes● of lightning , and a great multitude of stones of a green and partly caerulean colour fell therewith , and a considerable mass of mineral matter , in tast like vitriol , being pondrous and friable , having also metallick sparks like gold intermixed . that which is by some called the rain-stone or thunder-bolt , was by the antients termed ceraunia , because of the smell like that of an horn when put into the fire , which does attend it . learned gesner . ( who in respect of his vast knowledge in the works of god , may be called the solomon of the former age ) saith that a gentleman gave him one of those stones , supposing it to be a thunder-bolt , and that it was five digits in length , and three in breadth . this sort o● stone is usually in form like unto an iron wedge , and has an hole quite through it . ioh. de laet in his treatise de gemmis lib. ● gap. . relates that he saw another of those stones . boetius ( de gemmis lib. . cap. . ) reports that many persons worthy of credit , affirmed that when houses or trees had been broken with the thunder , they did by digging find such stones in the places where the stroke was given . nevertheless , that ful●inous stones or thunderbolts do alwayes descen● out of the clouds , when such breache● are made by the lightning , is ( as i said ) 〈◊〉 vulgar err●r . the effects produced by the lightning are exceeding marvelous , sometimes gold , silver , brass , iron has been melted thereby , when the things wherein they have been kept , received no hurt ; yea , when the wax on the bags which contained them , has not been so much as melted . liquors have been thereby exhausted out of vessels , when the vessels themselves remained untouched : and ( which is more wonderful ) when the cask has been broken by the lightning , the wine has remained as it were included in a skin , without being spilt ; the reason whereof sennertus supposeth to be , in that the heat of the lightning did condense the exterior parts of the wine . it is also a very strange thing , which histories report concerning marcia ( a roman princess ) that the child in her body was smitten and killed with lightning , and yet the mother received no hurt in her own body . it is hard to give a clear and satisfactory reason why if a piece of iron be laid upon the cask it prevents the thunder from marring the wine contained therein , and also keeps milk from turning . the virtuosi of france in their philosophical conferences ( vol. . p. . ) suppose a sympathy between iron and the gross vapors of thunder and lightning . they say that which is commonly called the thunder-bolt does sometimes resemble steel , as it were to shew the correspondence that there is between iron and thunder : so that the air being impregna●e by those noisome vapours which are of the same nature with iron , meeting with some piece of it laid on a vessel , is joyned to the iron by sympathy , the iron by its attractive vertue receives them , and by its retentive retains them , and by that means prevents the effects . this conjecture is ingenious nor is it easie to give a solid reason why the lightning should hurt one creature rather than another . naturalists observe that it is 〈◊〉 feles canes & capras magis illorum obnoxios 〈◊〉 observatio sedula dedit , saith iohnston . bart●●linus conjectures the reason to be the hali●●s in the bodies of those creatures , which are●●it nutriment for the fulminious spirits to p●● upon . when fire is set to a train of gunpowder ; it will run accordingly straight or crooked , upwards or downwards as the matter it feeds upon is disposed : so proportionably here : but this is a subject for ingenious minds further to inquire into . it is moreover difficult to determine how men are killed therewith , when no visible impression is made upon their bodies . some think it is by meer instantaneous suffocation of their a●mal spirits . that poysonful vapours do sometimes● attend the lightning is manifest . seneca saith , that wine which has been congealed with the lightning , after it is dissolved , and in appearance returned to its pristine state , it causeth the persons that shall drink of it , either to die or become mad . naturalists observe , that venemous creatures being struck with lightning lose their poyson ; the reason of which may be , not only the heat but the venome of those vapours attracting the poyson to themselves . and that vapors will kill in a moment is past doubt . in the philosophical transactions for the year . ( p. . ) it is related that seven or eight persons going down stairs into a coal-pit , they fell down dead as if they had been shot : there being one of them whose wife was informed that her husband was stifled , she went near to him without any inconvenience ; but when she went a little further , the vapors caused her instantly to fall down dead . and it is famously known , concerning the lake avernus in campania , that if birds attempt to fly over it , the deadly vapors thereof kill them in a moment . but the lightning doth more than meerly suffocate with mortiferous vapors . it sometimes penetrates the brain , and shrivels the heart and liver when nothing does appear outwardly . and it does ( as dr. goodwin in his lately published judicious discourse about the punishment of sinners in the other world ( p. . ) aptly expresseth ) lick up . the vital and animal spirits that run in the body , when yet the body it self remains unburnt . those spirits are the vinculum , the tye of union between the soul and body , which the lightning may consume without so much as singing the body or cloaths there● nevertheless , upon some it leaveth direful marks , and breaketh their very bones in pieces , and sometimes tears away the flesh from the bones . there are some remarkable instances confirming this , published in the philosophical transactions . dr. wallis in a letter written at oxford , may. . . giving an account of a very sad accident which had then newly hapned there . he saith , that two schollars of wadham colledge , being alone in a boat ( without a waterman ) having newly thrust off from shore , at medley to come homewards , standing near the head of the boat , were presently with a stroke of thunder or lightning , both struck off out of the boat into the water , the one of them stark dead , in whom though presently taken out of the water ( having been by relation scarce a minute in it ) there was not discerned any appearance of life , sense or motion : the other was stuck fast in the mud ( with his feet downwards , and his upper parts above water ) like a post not able to help himself out ; but besides a present astonying or numness had no other hurt : but was for the present so disturbed in his senses that he knew not how he came out of the boat , nor could remember either thunder or lightning that did effect it : and was very feeble and faint upon it ( which though presently put into a warm bed ) he had not throughly recovered by the next night ; and whither since he have or no , i know not . others in another boat , about ten or twenty yards from these ( as by their description i estimate ) felt a disturbance and shaking in their boat , and one of them had his chair struck from under him , and thrown upon him , but had no hurt . these immediately made up to the others , and ( some leaping into the water to them ) presently drew them into the boat or on shore ; yet none of them saw these two fall into the water ( not looking that way ) but heard one of them cry for help pesently upon the stroke , and smelt a very strong stinking smell in the air ; which , when i asked him that told it me , what kind of stink ? he said , like such a smell , as is perceived upon the striking of flints together . he that was dead ( when by putting into ( a warm bed , and rubbing , and putting strong waters into his month , &c. no life could be brought into him ) was the next morning brought to town ; where among multitudes of others , who came to see ; dr. willis . dr. mellington , dr. lower , and myself , with some others , went to view the corps , where we found no wound at all in the skin ; the face and neck swart and black , but not more than might be ordinary , by the setling of the blood : on the right side of the neck was a little blackish spott about an inch long , and about a quarter of an inch broad at the broadest , and was as if it had been seared with a hot iron : and as i remember , one somewhat bigger on the left side of the neck below the ear . streight down the breast , but towards the left side of it , was a large place , about three quarters of a foot in length , and about two inches in breadth ; in some places more , in some less which was burnt and hard , like leather burnt with the fire , of a deep blackish red colour , not much unlike the scorched skin of a rosted pig : and on the forepart of the left shoulder such another spot about as big as a shilling ; but that in the neck was blacker and seemed more seared . from the top of the right shoulder , sloping downwards towards that place in his breast , was a narrow line of the like scorched skin ; as if somewhat had come in there at the neck , and had run down to the breast and there spread broader . the buttons of his dublet were most of them off , which some thought might have been torn off with the blast , getting in at the neck , and then bursting its way out , for which the greatest presumption was ( to me ) that besides four or five buttons wanting towards the bottom of the breast , there were about half a dozen together clear off from the bottom of the collar downwards , and i do not remember that the rest of the buttons did seem to be near worn out , but almost new . the collar of his doublet just over the fore-part of the right shoulder was quite broken asunder , cloth and stiffening , streight and downwards , as if cut or chopt asunder , but with a blunt tool ; only the inward linnen or ●ustian lining of it was whole , by which , and by the view of the ragg'd edges , it seemed manifest to me , that it was from a stroke inward ( from without ) not outwards from within . his hat was strangely torn , not just on the crown , but on the side of the hat , and on the brim . on the side of it was a great hole , more than to put in ones fist through it : some part of it being quite struck away , and from thence divers gashes every way , as if torn or cut with a dull tool , and some of them of a good length , almost quite to the edges of the brim . and besides these , one or two gashes more , which did not communicate with that hole in the side . this also was judged to be by a stroke inwards ; not so much from the view of the edges of those gashes ( from which there was scarce any judgement to be made either way ) but because the lining was not torn , only ript from the edge of the hat ( where it was sown on ) on that side where the hole was made . but his hat not being found upon his head , but at some distance from him , it did not appear against what part of his head that hole was made . another sad disaster hapned ianuary , . when one mr. brooks of hampshire going from winchester towards his house near andover , in very bad weather , was himself slain by lightning , and the horse he rode on under him . for about a mile from winchester he was found with his face beaten into the ground , one leg in the stirrup , the other in the horses main ▪ his cloathes all burnt off his back , not a piece as big as an hankerchief left intire , and his hair and all his body singed . with the force that struck him down , his nose was beaten into his face , and his chin into his breast ; where was a wound cut almost as low as to his navil ; and his clothes being as aforesaid torn , the pieces were so scattered and consumed , that not enough to fill the crown of a hat could be found . his gloves were whole , but his hands in them singed to the bone. the hip-bone and shoulder of his horse burnt and bruised , and his saddle torn in little pieces . very remarkable also was that which hapned forty five years ago at another place in england , viz. withycomb in devonshire , where on october . a. d. . being sabbath day , whilest the people were attending the publick worship of god , a black cloud coming over the church , there was suddenly an amazing clap of thunder , and with it a ball of fire came in at the window , whereby the house was very much damnified , and the people many of them struck down . some of the seats in the body of the church were turned upside down , yet they that sa● in them received no hurt . a gentleman of note there ( one mr. hill ) sitting in his seat by the chancil , had his head suddenly smitten against the wall , by which blow he died that night . another had his head cloven , his skull rent in three pieces , and his brains thrown upon the ground whole . the hair of his head through the violence of the blow stuck fast to the pillar that was near him . a woman attempting to run out of the church , had her clothes set on fire ; and her flesh on her back torn almost to the very bone . see mr. clarks examples vol. . chap. . p , . it is not heresie to believe that satan has sometimes a great operation in causing thunder-storms . i know this is vehemently denied by some . the late witch-advocates call it blasphemy . and an old council did anathematize the men that are thus perswaded : but by their favour ; an orthodox & rational man may be of the opinion , that when the devil has before him the vapors and materials out of which the thunder and lightning are generated , his art is such as that he can bring them into form . if chymists can make their aurumfulminans , what strange thing● may this infernal chymist effect ? the holy ptures intimate as much as this cometh to in the sacred story concerning iob , we find that satan did raise a great wind which blew down the house where iob's children were feasting . and it is said , chap. . ver . . that the fire of god fell from heaven , and burnt up the sheep and the servants ; this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire of god was no doubt thunder and lightning ; and such as was extraordinary , and is therefore expressed with the name of god , as is usual amongst the hebrews . satan had a deep policy in going that way to work , thereby hoping to make iob believe god was his enemy . mr. caryl ( according to his wonted manner ) does both wittily and judiciously paraphrase upon the place ; the fire of god ( saith he ) here is conceived to have been some terrible flash of lightning ; and it is the more probable because it is said to fall down from heaven , that is , cut of the air. there satan can do mighty things , command much of the magazine of heaven , where that dreadful artillery which makes men tremble , those fiery meteors , thunder and lightning are stored and lodged . satan let loose by god can do wonders in the air ; he can raise storms , he can discharge the great ordnance of heaven , thunder and lightning ; and by his art can make them more terrible and dreadful than they are in their own nature . satan is said to be the prince of the power of the air , eph. . . and we read of the working of satan with all power and signs , and lying words , thess. . . it is moreover predicted in the revelation , that antichrist should cause fire to come down from heaven , rev. . . accordingly we read in history , that some of the popes have by their skill in the black art , caused balls of fire to be seen in the air. so then it is not beyond satans power to effect such things , if the great god give him leave , without whose leave he cannot blow a feather : much less raise a thunder-storm . and as the scriptures intimate satan's power in the air to be great , so histories do abundantly confirm it by remarkable instances . one of the scholars of empedocles has testified , that he saw his master raising winds and laying them again ; and there were once many witnesses of it , whence they called empedocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clemens alexandrinus mentions this as unquestionably true . our great rainold ( de libris apoeryphis lect. . ) saith , that we may from iob conclude , it was not impossible for empedocles by the devils aid , to do as has been reported of him . dio relates that when the roman army in the dayes of the emperour cl●udius , pursuing the africa● , was in extream danger of perishing by drought : a magician undertook to procure water for them , and presently upon his incantations , an astonishing shower fell . iovianus pontanus reports , that when king ferdinand besieged the city suella , all the waters in the cisterns being dried up , the citizens had like to have lost their lives by the prevailing drought . the popish priests undertook by conjuration to obtain water . the magical ceremonies by them observed were most horrid and ridiculous . for they took an asse , and put the sacrament of the eucharist into his mouth , sang funeral verses over him , and then buried him alive before the church doors ; as soon as these rites , so pleasing to the devil were finished , the heavens began to look black , and the sea to be agitated with winds , and anon it rained , and lightned , after a most horrendous manner . smetius in his miscellanies , lib. . relates that a girl foolishly imitating the ceremonies of her nurse , whom she had sometimes seen raising tempests , immediately a prodigious storm of thunder and lightning hapned , so as that a village near lipsia was thereby set on fire ▪ this relation is mentioned by sennertus , as a thing really true . at some places in denmark , it is a common and a wicked practice to buy winds , when they are going to sea● if satan has so far the power of the air as to cause winds , he may cause storms also livy reports concerning romulus , that he was by a tempest of thunder and lightning transported no man knew whither , being after that never heard of . meurerus ( in comment meteorolog . ) speaketh of a man , that going between lipsia and torga , was suddenly carried out of sight by a thunder-storm , and never seen more . and the truth of our assertion , seems to be confirmed by one of those sad effects of lightning mentioned in the precedeing chapter . for i am informed that when matthew cole was killed with the lightning at north-hampton , the d●mon● which disturbed his sister ann cole ( forty miles distant ) in hartford , spoke of it ; intimating their concurrence in that terrible accident . the iewish rabbins affirm , that all great and suddain destructions are from satan , the angel of death . that he has frequently a● hand therein is past doubt . and if the fallen angels are able ( when god shall grant the● a commission ) to cause fearful and 〈◊〉 thunders , it is much more true concerning the good and holy angels , king. . , 〈◊〉 when the law was given at mount 〈◊〉 there were amazing thundrings and lightnings , wherein the great god saw meet to make use of the ministry of holy angels , act. . . gal. . . heb. . . some think that sodom was destroyed by extraordinary lightning . it s certain that holy angels had an hand in effecting that desolation , gen. . . we know that one night the angel of the lord smote in the camp of the assyrians an . it is not improbable , but that those assyrians were killed with lightning : for it was with respect to that tremendous providence , that those words were uttered , who amongst us shall dwell with the devouring fire , isai. . . ecclesiastical history informs us that the iews being encouraged by the apostate iulian , were resolved to re-build their . temple ; but lightning from heaven consumed not only their work , but all their tools and instruments wherewith that cursed enterprize was to have been carried on , so was their design utterly frustrate . why might not holy angels have an hand in that lightning ? there occurs to my mind , a remarkable passage mentioned by dr. beard in his chapter about the protection of holy angels over them that fear god ( p. . ) he saith , that a certain man travelling between two woods in a great tempest of thunder and lightning , rode under an oak to shelter himself , but his horse would by no means stay under that oak , but whither his master would or no , went from that tree and stayed very quietly under another tree not far off ; he had not been there many minutes before the first oak was torn all to fitters with a fearful clap of thunder and lightning . surely there was the invisible guardianship of an holy angel in that providence . but though it be true , that both natural causes and angels do many times concurre when thunder and lightning , with the awful effects thereof , happen ; nevertheless , the supream cause must not be disackno●ledged . the eternal himself has a mighty hand of providence in such works . he thundreth with the voice of his excellency . among the greeks thunder was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the scripture calls it the voice of the lord. the god of glory thundereth . the voice of the lord is very powerful , the voice of the lord is full of majesty , the voice of the lord breaketh the cedars , the voice of the lord divideth the flames of fires : lightnings are also said to be the arrows of god , psal. . . upon which account the children of men ought to dread the hand of the highest therein . and the more for that all places in the habitable world are exposed unto dangers and destruction by this artillery of heaven ; though some parts of the earth are naturally subject thereunto more than others . acosta saith , that it seldom thunders about brasil ; but such lightnings are frequent there , as make the night appear brighter than the noon day . travell●rs report , that there are some snowy mountains in africa , on which the cracks of thunder are so loud and vehement , as that they are heard fifty miles off at sea. in some parts of tartaria , it will both snow and thunder at the same time . in the northern climates , there use to be vehement thunders , and men are often struck dead thereby ; in the province of terravara in spain , grows the wood for the cross , to which superstious papists attribute a power to preserve men from thunder . so did the gentiles of old , vainly think to secure themselves from heavens gun-shot , by carrying those things about them , which they supposed would be as amulets to defend them from all harm . the tents of the old emperors were made of seal-leather , because they imagined that the sea-calf could not be thunder-struck . tyberius wore a crown of lawrel upon his head , for that the philosophers told him that the lightning could not hurt the bay tree . r●diginus affirms the like concerning the fig-tree . but others declare that they have seen the laurel smitten and withered with the lightning : therefore the conimbricensian philosophers acknowledge this immunity to be fictitious . the like vanity is in their opinion , who suppose that the stone by philosophers called brontias ( i. e. ) the thunder-bolt will secure them from harm by lightning . to conclude , most miserable is the state of all christless sinners , who know not but that every thunder-storm which comes , may send them to hell in a moment . hi sunt qui trepidant & ad omnia fulgur● pallent , cum tonat , exanimes primo quoque murmure coeli . the psalmist alludes to a thunder● storm , when he saith , the lord will rain upon the wicked snares ( the lightning cometh suddenly , and taketh men as birds in snare before they think of it ) fire and brimstone ▪ and a tempest of horrors , psal. . . the atheism of epicurus of old , ( and of some i● these dayes ) who taught , that inasmuch 〈◊〉 thunder proceeds from natural causes , it is 〈◊〉 childish thing for men to have an awe upo● their hearts when they hear that voice , i say such atheism is folly and wickedness . for the great god maketh the way for the lightning of thunder ; nor does it ever miss or mistake its way , but alwayes lights where god has appointed it , iob . . he directs the lightning under the whole heaven , and unto the ends of the earth ; after it a voice roareth , that they may do whatsoever he commanded them upon the face of the world in the earth , iob . , . yea , and good men should from this consideration be incited to endeavour that their garments be kept from defilement , and that they be alwayes walking with god , since they know not but that death may come upon them suddenly in such a way and by such means as this ; as to outward evils , there is one event to the righteous and to the wicked ; to him that sacrificeth & to him that sacrificeth not , as is the good so is the sinner . the examples mentioned in the proceding chapter do confirm it , since divers of those whom the thunder killed , were good men . and they that are in christ , and who make it their design to live unto god , need not be dismayed at the most terrifying thunder-claps , no more than a child should be afraid when he hears the voice of his loving father . notable is that passage related by mr. ambrose , in his treatise of angels ( p. . & by mr. clark , vol. . p. . ) a prophane man , who was also a persecutor of mr. bolton , riding abroad , it thundred very dreadfully ; at the which the man greatly trembled ; his wife , who was eminent for godliness being with him , asked , why he was so much afraid ? to whom he replied ; are not you afraid to hear these dreadful thunder claps ? no ( saith she ) not at all , for i know it is the voice of my heavenly father ; and should a child be afraid to hear , his fathers voice ? at the which the man was amazed , concluding with himself , these puritans have a divine principle in them , which the world seeth not , that they should have peace and serenity in their souls when others are filled with dismal fears and horrors . he thereupon went to mr. bolton , bewailing the wrong he had done him , begging his pardon and prayers , and that he would tell him what he must do that so his soul might be saved : and he became a very godly man ever after . this was an happy thunder-storm . chap. v. concerning things preternatural which have hapned in new-england . a remarkable relation about ann cole of hartford . concerning several witches in that colony . of the possessed maid at groton . an account of the house in newberry lately troubled with a daemon . a parallel story of an house at tedworth in england . concerning another in hartford . and of one in portsmouth in new-england lately disquieted by evil spitits . the relation of a woman at barwick in new-england molested with apparitions , and sometimes tormented by invisible agents . inasmuch as things which are praeternatural , and not accomplished without diabolical operation , do more rarely happen , it is pity but that they should be observed . several accidents of that kind have hapned in new-england ; which i shall here faithfully relate so far as i have been able to come unto the knowledge of them . very remarkable was that providence wherein ann cole of hartford in new-england was concerned . she was , and is accounted a person of real piety and integrity . nevertheless , in the year . then living in her fathers house ( who has likewise been esteemed a godly man ) she was taken with very strange fits , wherein her tongue was improved by a daemon to express things which she her self knew nothing of . sometimes the discourse would hold for a considerable time . the general purpose of which was , that such and such persons ( who were named in the discourse which passed from her ) were consulting how they might carry on mischievous designs against her and several others , mentioning sundry wayes they should take for that end , particularly that they would afflict her body , spoil her name , &c. the general answer made amongst the daemons , was , she runs to the rock . this having been continued some hours , the d●mons said , let us confound her language , that she may tell n● more tales . she uttered matters unintel●igible . and then the discourse passed into a dutch-tone ( a dutch family then lived in the town ) and therein an account was given of some afflictions that had befallen divers ; amongst others , what had befallen a woman that lived next neighbour to the dutch family , whose arms had been strangely pinched in the night , declaring by whom ▪ and for what cause that course had been taken with her . the reverend mr. stone ( then teacher of the church in hartford ) being by , when the discourse hapned , declared , that he thought it impossible for one not familiarly acquainted with the dutch ( which ann cole had not in the least been ) should so exactly imitate the dutch-tone in the pronunciation of english. several worthy persons , ( viz. mr. iohn whiting , mr. samuel hooker , and mr. ioseph hains ) wrote the intelligible sayings expressed by ann cole , whilest she was thus amazingly handled . the event was that one of the persons ( whose name was greensmith ) being a lewd and ignorant woman , and then in prison on suspicion for witch-craft ) mentioned in the discourse as active in the mischiefs done and designed , was by the magistrate sent for ; mr. whiting and mr. haines read what they had written ; and the woman being astonished thereat , confessed those tings to be true , and that she and other persons named in this preternatural discourse , had had familiarity with the devil : being asked whether she had made an express covenant with him ; she answered , she had not , only as she promised to go with him when he called , which accordingly she had sundry times done ; and that the devil told her that at christmass they would have a merry meeting , and then the covenant between them should be subscribed . the next day she was more particularly enquired of concerning her guil●●especting the crime she was accused with . she then acknowledged , that though when mr. hains began to read what he had taken down in writing , her rage was such that she could have torn him in pieces , and was as resolved as might be to deny her guilt ( as she had done before ) yet after he had read awhile , she was ( to use her own expression ) as if her flesh had been pulled from her bones , and so could not deny any longer : she likewise declared , that the devil first appeared to her in the form of a deer or fawn , skipping about her , where with she was not much affrighted , and that by degrees he became very familiar , and at last would talk with her . moreover , she said that the devil had frequently the carnal knowledge of her body . and that the witches had meetings at a place not far from her house ; and that some appeared in one shape , and others in another ; and one came flying amongst them in the shape of a crow . upon this confession , with other concurrent evidence , the woman was executed ; so likewise was her husband , though he did not acknowledge himself guilty . other persons accused in the discourse made their escape . thus doth the devil use to serve his clients . after the suspected witches were either executed or fled , ann cole was restored to health , and has continued well for many years , approving her self a serious christian. there were some that had a mind to try whither the stories of witches not being able to sink under water , were true ; and accordingly a man and woman mentioned in an cole's dutch-toned discourse , had their hands and feet tyed , and so were cast into the water , and they both apparently swam after the manner of a buoy , part under , part above the water . a by-stander imagining that any person bound in that posture would be so born up , offered himself for trial , but being in the like maner gently laid on the the water , he immediately sunk right down . this was no legal evidence against the suspected persons ; nor were they proceeded against on any such account ; however doubting that an halter would choak them , though the water would not ; they very fairly took their flight , not having been seen in that part of the world since . whether this experiment were lawful , or rather superstitious and magical , we shall ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) enquire afterwards . another thing which caused a noise in the countrey , and wherein satan had undoubtedly a great influence , was , that which hapned at groton . there was a maid in that town ( one elizabeth knap ) who in the moneth of october , anno. . was taken after a very strange manner , sometimes weeping , sometimes laughing , sometimes roaring hideously , with violent motions and agitations of her body , crying out money , money , &c. in november following , her tongue for many hours together was drawn like a semicircle up to the roof of her mouth , not to be removed , though some tried with their fingers to do it . six men were scarce able to hold her in some of her fits , but she would skip about the house yelling and looking with a most frightful aspect . december . her tongue was drawn out of her mouth to an extraordinary length ; and now a daemon began manifestly to speak in her . many words were uttered wherein are the labial letters , without any motion of her lips , which was a clear demonstration that the voice was not her own . sometimes words were spoken seeming to proceed out of her throat , when her mouth was shut . sometimes with her mouth wide open , without the use of any of the organs of speech . the things then uttered by the devil were chiefly railings and revilings of mr. willard ( who was at that time a worthy and faithful pastor to the church in groton . ) also the daemon belched forth most horrid and nefandous blasphemies , exalting himself above the most high. after this she was taken speechless for some time . one thing more is worthy of remark concerning this miserable creature . she cried out in some of her fits , that a woman , ( one of her neighbours ) appeared to her , and was the cause of her affliction . the person thus accused was a very sincere , holy woman , who did hereupon with the advice of friends visit the poor wretch ; and though she was in one of her fits , having her eyes shut , when the innocent person impeached by her came in ; yet could she ( so powerful were satans operations upon her ) declare who was there , and could tell the touch of that woman from any one 's else . but the gracious party thus accused and abused by a malicious devil , prayed earnestly with and for the possessed creature ; after which she confessed that satan had deluded her ; making her believe evil of her good neighbour without any cause . nor did she after that complain of any apparition or disturbance from such an one . yea , she said , that the devil had himself in the likeness and shape of divers tormented her , and then told her it was not he but they that did it . as there have been ●●veral persons vexed with evil spirits , so divers houses have been wofully haunted by them . in the year , the house of william morse in newberry in new-england , was strangely disquieted by a daemon . after those troubles began , he did by the advice of friends write down the particulars of those unusual accidents . and the account which he giveth thereof is as followeth ; on december . in the night time , he and his wife heard a noise upon the roof of their house , as if sticks and stones had been thrown against it with great violence ; whereupon ●e rose out of his bed , but could see nothing . lo●k●ng the doors fast , he returned to bed again . about midnight they heard an hog making a great noise in the house , so that the man rose again , and found a great hog in the house , the door being shut , but upon the opening of the door it ran●out . on december . in the morning , the●● were five great stones and bricks by an invisible hand thrown in at the west end of th● house while the mans wife was making the bed , the bedstead was lifted up from the floor , and the bedstaff flung out of the window , and a cat was hurled at her ; a long staff danced up and down in the chimney ; a burnt brick , and a piece of a weather-board were thrown in at the window : the man at his going to bed put out his lamp , but in the morning found that the saveall of it was taken away , and yet it was unaccountably brought into its former place . on the same day , the long staff but now spoken of , was hang'd up by a line , and swung to and fro , the man's wife laid it in the fire , but she could not hold it there , inasmuch as it would forcibly fly out ; yet after much ado with joynt strength they made it to burn . a shingle flew from the window , though no body near it , many sticks came in at the same place , only one of these was so scragged that it could enter the hole but a little way , whereupon the man pusht it out , a great rail likewise was thrust in at the window , so as to break the glass . at another time an iron crook that was hanged on a nail , violently flew up and down ▪ also a chair flew about , and at last lighted on the table where victuals stood ready for them to eat , and was likely to spoil all , only by a nimble catching they saved some of their meal with the loss of the rest , and the overturning of their table . people were sometimes barricado'd out of doors , when as yet there was no body to do it : and a chest was removed from place to place , no hand touching it . their keys being tied together , one was taken from the rest , & the remaining two would fly about making a loud noise by knocking against each other . but the greatest part of this devils feats were his mischievous ones , wherein indeed he was sometimes antick enough too , and therein the chief sufferers were , the man and his wife , and his grand-son . the man especially had his share in these diabolical molestations . for one vvhile they could not eat their suppers quietly , but had the ashes on the hearth before their eyes thrown into their victuals ; yea , and upon their heads and clothes , insomuch that they were forced up into their chamber , and yet they had no rest there ; for one of the man's shoes being left below , 't was filled vvith ashes and coals , and throvvn up after them . their light was beaten out , and they being laid in their bed with their little boy betvveen them , a great stone ( from the floor-of the loft ) vveighing above three pounds vvas throvvn upon th● mans stomach , and he turning it down upon the floor , it was once more thrown upon him . a box , and a board were likewise thrown upon them all . and a bag of hops was taken out of their chest , wherewith they were beaten , till some of the hops were scattered on the floor , where the bag was then laid , and left . in another evening , when they sat by the fire , the ashes were so whirled at them , that they could neither eat their meat , nor endure the house . a peel struck the man in the face . an apron hanging by the fire , was flung upon it , and singed before they could snatch it off . the man being at prayer with his family , a beesom gave him a blow on his head behind , and fell down before his face . on another day , when they were winnowing of barley , some hard dirt was thrown in , hitting the man on the head , and both the man and his wife on the back ; and when they had made themselves clean , they essayed to fill their half bushel but the foul corn was in spite of them often cast in amongst the clean , and the man being divers times thus abused was forced to give over what he was about . on ianuary ( in particular ) the man had an iron pin twice thrown at him , and his inkhorn was taken away from him while he was writing , and when by all his seeking it he could not find it , at last he saw it drop out of the air , down by the fire : a piece of leather was twice thrown at him ; and a shoe was laid upon his shoulder , which he catching at , was suddenly rapt from him . an handful of ashes was thrown at his face , and upon his clothes : and the shoe was then clapt upon his head , and upon it he clapt his hand , holding it so fast , that somewhat unseen pulled him with it backward on the floor . on the next day at night , as they wer● going to bed , a lost ladder was thrown against the door , and their light put out ; and when the man was a bed , he was beaten with an heavy pair of leather breeches , and pull'd by the hair of his head and beard , pinched and scratched , and his bed-board was taken away from him ; yet more in the next night , when the man was likewise 〈◊〉 bed ; his bed-board did rise out of its place , notwithstanding his putting forth all hi● strength to keep it in ; one of his 〈◊〉 brought out of the next room into his bed ▪ and did prick him ; the clothes wherewith he hoped to save his head from blows we●● violently pluckt from thence . within a nig●●● or two after , the man and his wife received both of them a blow upon their heads , but it was so dark that they could not see the stone which gave it ; the man had his cap pulled off from his head while he sat by the fire . the night following , they went to bed undressed , because of their late disturbances , and the man , wife , boy , presently felt themselves pricked , and upon search found in the bed a bodkin , a knitting needle , and two sticks picked at both ends . he received also a great blow , as on his thigh , so on his face , which fetched blood : and while he was writing a candlestick was twice thrown at him , and a great piece of bark fiercely smote him , and a pail of water turned up without hands . on the of the mentioned moneth , frozen clods of cow-dung were divers times thrown at the man out of the house in which they were ; his wife went to milk the cow , and received a blow on her head , and sitting down at her milking-work had cow-dung divers times thrown into her pail , the man tried to save the milk , by holding a piggin side-wayes under the cowes belly , but the dung would in for all , and the milk was only made fit for hogs . on that night ashes were thrown into the porridge which they had made ready for their supper , so as that they could not eat it ; ashes were likewise often thrown into the man's eyes , as he sat by the fire . and an iron hammer flying at him , gave him a great blow on his back ; the man's wife going into the cellar for beer , a great iron peel flew and fell after her through the trap-door of the cellar ; and going afterwards on the same errand to the same place , the door shut down upon her , and the table came and lay upon the door , and the man was forced to remove it e're his wife could be released from where she was ; on the following day while he was writing , a dish went out of its place , leapt into the pale , and cast water upon the man , his paper , his table , and disappointed his procedure in what he was about ; his cap jumpt off from his head , and on again , and the pot-lid leapt off from the pot into the kettle on the fire . february . while he and his boy were eating of cheese , the pieces which he cut were wrested from them , but they were afterwards found upon the table under an apron , and a pair of breeches : and also from the fire arose little sticks and ashes , which flying upon the man and his boy , brought them into an uncomfortable pickle ; but as for the boy which the last passage spoke of , there remains much to be said concerning him , an● a principal sufferer in these afflictions : for on the . of december , he sitting by his grandfather , was hurried into great motions and the man thereupon took him , and made him stand between his legs , but the chair danced up and down , and had like to have cast both man and boy into the fire : and the child was afterwards flung about in such a manner , as that they feared that his brains would have been beaten out ; and in the evening he was tossed as afore , and the man tried the project of holding him , but ineffectually . the lad was soon put to bed , and they presently heard an huge noise , and demanded what was the matter ? and he answered that his bed-stead leaped up and down : and they ( i. e. the man and his wife ) went up , and at first found all quiet , but before they had been there long , they saw the board by his bed trembling by him , and the bed-clothes flying off him , the latter they laid on immediately , but they were no sooner on than off ; so they took him out of his bed for quietness . december . the boy was violently thrown to and fro , only they carried him to the house of a doctor in the town , and there he was free from disturbances , but returning home at night , his former trouble began and the man taking him by the hand ▪ they were both of them almost tript into the fire . they put him to bed , and he was attended with the same iterated loss of his clothes . shaking off his bed-board , and noises , that he had in his last conflict ; they took him up , designing to sit by the fire , but the doors clattered , and the chair was thrown at him , wherefore they carried him to the doctors house , and so for that night all was well . the next morning he came home quiet , but as they were doing somewhat , he cried out that he was prickt on the back , they looked , and found a three-tin'd fork sticking strangely there ; which being carried to the doctors house , not only the doctor himself said that it was his , but also the doctors servant affirmed it was seen at home after the boy was gone . the boys vexations continuing , they left him at the doctors , where he remained well till awhile after , and then he complained he was pricked , they looked and found an iron spindle sticking below his back ; he complained he was pricked still , they looked , and found pins in a paper sticking to his skin ; he once more complained of his back , they looked , and found there a long iron , a bowl of a spoon , and a piece of a pansheard . they lay down by him on the bed , with the light burni●g , but he was twice thrown from them , and the second time thrown quite under the bed ; in the morning the bed was tossed about with such a creaking noise , as was heard to the neighbours ; in the afternoon their knives were one after another brought , and put into his back , but pulled out by the spectators ; only one knife which was missing seemed to the standers by to come out of his mouth : he was bidden to read his book , was taken and thrown about several times , at last hitting the boys grandmother on the head . another time he was thrust out of his chair and rolled up and down with out cries , that all things were on fire ; yea , he was three times very dangerously thrown into the fire , and preserved by his friends with much ado . the boy also made for a long time together a noise like a dog , and like an hen with her chickens , and could not speak rationally . particularly , on december . he barked like a dog , and clock't like an hen , and after long distraining to speak , said , there 's powel , i am pinched ; his tongue likewise hung out of his mouth , so as that it could by no means be forced in till his fit was over , and then he said 't was forced out by powel . he & the house also after this ●●d rest till the ninth of ianuary : at which time because of his intolerable ravings , and because the child lying between the man and his wife , was pulled out of bed , and knockt so vehemently against the bed-stead boards , in a manner very perillous and amazing . in the day time he was carried away beyond all possibility of their finding him . his grandmother at last saw him creeping on one side , and drag'd him in , where he lay miserable lame , but recovering his speech , he said , that he was carried above the doctors●house , and that powel carried him , and that the said powel had him into the barn , throwing him against the cart-wheel there , and then thrusting him out at an hole ; and accordingly they found some of the remainders of the threshed barley which was on the barn-floor hanging to his clothes . at another time he fell into a swoon , they forced somewhat refreshing into his mouth , and it was turned out as fast as they put it in ; e're long he came to himself , and expressed some willingness to eat , but the meat would forcibly fly out of his mouth ; and when he was able to speak , he said powel would not let him eat : having found the boy to be best at a neighbours house , the man carried him to his daughters , three miles from his own . the boy was growing antick as he was on the journey , but before the end of it he made a grievous hollowing , and when he lighted , he threw a great stone at a maid in the house , and fell on eating of ashes . being at home afterwards , they had rest awhile , but on the of ianuary in the morning he swooned , and coming to himself , he roared terribly , and did eat ashes , sticks , rug-yarn . the morning following , there was such a racket with the boy , that the man and his wife took him to bed to them . a bed-staff was thereupon thrown at them , and a chamber pot with its contents was thrown upon them , and they were severely pinched . the man being about to rise , his clothes were divers times pulled from them , himself thrust out of his bed , and his pillow thrown after him . the lad also would have his clothes plucked off from him in these winter nights , and was wofully dogg'd with such fruits of devilish spite , till it pleased god to shorten the chain of the wicked daemon . all this while the devil did not use to appear in any visible shape , only they would think they had hold of ▪ the hand that sometimes scratched them ; but it would give them the slip . and once the man was discernably beaten by a fist , and an hand got hold of his wrist which he saw , but could not catch ; and the likeness of a blackmore child did appear from under the rugg and blanket , where the man lay , and it would rise up , fall down , nod & slip under the clothes when they endeavoured to clasp it , never speaking any thing . neither were there many words spoken by satan all this time , only once having put out their light , they heard a scraping on the boards , and then a piping and drumming on them , which was followed with a voice , singing revenge ! revenge ! sweet is revenge ! and they being well terrified with it , called upon god ; the issue of which was , that suddenly with a mournful note , there were six times over uttered such expressions as alas ! alas ! me knock no more ! me knock no more ! and now all ceased . the man does moreover affirm , that a seaman ( being a mate of a ship ) coming often to visit him , told him that they wronged his wife who suspected her to be guilty of witchraft ; and that the boy ( his grandchild ) was the cause of this trouble ; and that if he would let him have the boy one day , he would warrant him his house should be no more troubled as it had been ; to which motion he consented . the mate came the next day betimes , and the boy was with him until night ; after which his house he saith was not for some time molested with evil spirits . thus far is the relation concerning the daemon at william morse his house in newbery . the true reason of these strange disturbances is as yet not certainly known : some ( as has been hinted ) did suspect morse's wife to be guilty of witchcraft . one of the neighbours took apples which were brought out of that house and put them into the fire ; upon which they say , their houses were much disturbed . another of the neighbours , caused an horse-shoe to be nailed before the doors , & as long as it remained so , they could not perswade the suspected person to go into the house ; but when the horse-shoe was gone , she presently visited them . i shall not here inlarge upon the vanity and superstition of those experiments , reserving that for another place : all that i shall say at present is , that the daemons whom the blind gentiles of old worshipped , told their servants , that such things as these would very much affect them ; yea , and that certain characters , signs and charms would render their power ineffectual ; and accordingly they would become subject , when their own directions were obeyed . it is sport to the devils when they see silly men thus deluded and made fools of by them . others were apt to think that a seaman by some suspected to be a conjurer , set the devil on work thus to disquiet morse's family . or it may be some other thing as yet kept hid in the secrets of providence might be the true original of all this trouble . a disturbance not much unlike to this hapned above twenty years ago , at an house in tedworth , in the county of wilts in england , which was by wise men judged to proceed from conjuration . mr. mompesson of tedworth being in march . at lungershall , and hearing a drum beat there , he demanded of the bailiff of the town what it meant , who told him , they had for some dayes been troubled with an idle drummer , pretending authority , and a pass under the hands of some gentlemen . mr. mompesson reading his pass , and knowing the hands of those gentlemen , whose names were pretended to be subscribed , discovered the cheat , and commanded the vagrant to put off his drum , and ordered a constable to secure him : but not long after he got clear of the constable . in april following , mr. momposson's house was much disturbed with knocking 's , and with drummings ; for an hour together a daemon would beat round-heads and cuckolds , the tattoo and several other points of war as well as any drummer . on november . the daemon made a great noise in the house , and caused some boards therein to move to and fro in the day time when there was an whole room full of people present . at his departure , he left behind him a sulphurous smell , which was very offensive . the next night , chairs walked up and down the room ; the childrens shoes were hurled over their heads . the minister of the town being there , a bed-staff was thrown at him , and hit him on the leg , but without the least hurt . in the latter end of december , . they heard a noise like the jingling of money , the occasion of which was thought to be , some words spoken the night before , by one in the family ; who said that faires used to leave money behind them , and they wished it might be so now . in ianuary lights were seen in the house , which seemed blue and glimmering , and caused a great stiffness in the eyes of them that saw them . one in the room ( by what authority i cannot tell ) said , satan , if the drummer set thee a work give three knocks and no more , which was done accordingly . once when it was very sharp severe weather , the room was suddenly filled with a noisome smell , and was very hot though without fire . this daemon would play some nasty and many ludicrous foolish tricks . it would empty chamber-pots into the beds ; and fill porringers with ashes . sometimes it would not suffer any light to be in the room , but would carry them away up the chimney . mr. mompesson coming one morning into his stable , found his horse on the ground , having one of his hinder legs in his mouth , and so fastened there , that it was difficult for several men with a leaver to get it out . a smith lodging in the house , heard a noise in the room , as if one had been shoeing an horse , and somewhat come as it were with a pincers snipping at the smith's nose , most part of the night . the drummer was under vehement suspicion for a conjurer . he was condemned to transportation . all the time of his restraint and absence , the house was quiet . see mr. glanvil's collection of modern relations , p. . &c. but i proceed to give an account of some other things lately hapning in new-england , which were undoubtedly praeternatural , and not without diabolical operation . the last year did afford several instances , not unlike unto those which have been mentioned . for then nicholas desborough of hartford in new-england , was strangely molested by stones , pieces of earth , cobs of indian corn , &c. falling upon and about him , which sometimes came in through the door , sometimes through the window , sometimes down the chimney , at other times they seemed to fall from the floor of the chamber , which yet was very close ; sometimes he met with them in his shop , the yard , the barn , and in the field at work . in the house , such things hapned frequently , not only in the night but in the day time , if the man himself was at home , but never when his wife was at home alone . there was no great violence in the motion , though several persons of the family , and others also were struck with the things that were thrown by an invisible hand , yet they were not hurt thereby . only the man himself had once his arm somewhat pained by a blow given him ; and at another time , blood was drawn from one of his legs by a scratch given it . this molestation began soon after a controversie arose between desborough and another person , about a chest of clothes which the other said that desberough did unrighteously retain : and so it continued for some moneths ( though with several intermissions . ) in the latter end of the last year , when also the man's barn was burned with the corn in it ; but by what means it came to pass is not known . not long after , some to whom the matter was referred , ordered desberough to restore the clothes to the person who complained of wrong ; since which he hath not been troubled as before . some of the stones hurled were of considerable bigness ; one of them weighed four pounds , but generally the stones were not great , but very small ones . one time a piece of clay came down the chimney , falling on the table which stood at some distance from the chimney . the people of the house threw it on the hearth , where it lay a considerable time : they went to their supper , and whilest at their supper , the piece of clay was lifted up by an invisible hand , and fell upon the table ; taking it up , they found it hot , having lain so long before the fire , as to cause it to be hot . another providence no less remarkable than this last mentioned , hapned at portsmouth in new-england , about the same time : concerning which i have received the following account from a worthy hand . on iune . . being the lords day , at night showers of stones were thrown both against the sides and roof of the house of george walton : some of the people went abroad , found the gate at some distance from the house , wrung off the hinges , and stones came thick about them : sometimes falling down by them , sometimes touching them without any hurt done to them , though they seemed to come with great force , yet did no more but softly touch them ; stones flying about the room the doors being shut . the glass-windows shattered to pieces by stones that seemed to come not from without but within ; the lead of the glass casements , window-bars , &c. being driven forcibly outwards , and so standing bent . while the secretary was walking in the room a great hammer came brusling along against the chamber floor that was over his head , and fell down by him . a candlestick beaten off the table . they took up nine of the stones and marked them , and laid them on the table , some of them being as hot as if they came out of the fire ; but some of those mark't stones were found flying about again . in this manner , abou● four hours space that night : the secretary then went to bed , but a stone came and broke up his chamber-door , being put to ( not lockt ) a brick was sent upon the like errand . the abovesaid stone the secretary lockt up in his chamber , but it was fetched out , and carried with great noise into the next chamber . the spit was carried up chimney , and came down with the point forward , and stuck in the back-log , and being removed by one of the company to one side of the chimney , was by an unseen hand thrown out at window . this trade was driven on the next day , and so from day to day , novv and then there would be some intermission , and then to it again . the stones vvere most frequent vvhere the master of the house vvas , vvhether in the field or barn , &c. a black cat vvas seen once vvhile the stones came , and vvas shot at , but she vvas too nimble for them . some of the family say , that they once savv the appearance of an hand put forth at the hall windovv , throvving stones tovvards the entry , though there vvas no body in the hall the vvhile : sometimes a dismal hollovv vvhistling vvould be heard ; sometimes the noise of the trotting of an horse , and snorting , but nothing seen . the man went up the great bay in his boat to a farm he had there , and while haling wood or timber to the boat he was disturbed by the stones as before at home . he carried a stirrup iron from the house down to the boat , and there left it ; but while he was going up to the house , the iron came jingling after him through the woods , and returned to the house , and so again , and at last went away , and was heard of no more . their anchor leapt over-board several times as they were going home and stopt the boat . a cheese hath been taken out of the press and crumbled all over the floor . a piece of iron with which they weighed up the cheese-press stuck into the wall , and a kittle hung up thereon . several cocks of english-hay mowed near the house , were taken and hung upon trees ; and some made into small whisps , and put all up and down the kitchin , cum multis aliis , &c. after this manner , have they been treated ever since at times ; it were endless to particularize . of late they thought the bitterness of death had been past , being quiet for sundry dayes and nights : but last week we●e some returnings again ; and this week ( aug. . . ) as bad or worse than ever . the man is sorely hurt with some of the stones that came on him , and like to feel the effects of them for many dayes . thus far is that relation . i am moreover informed , that the daemon was quiet all the last winter , but in the spring he began to play some ludicrous tricks , carrying away some axes that were locked up safe . this last summer he has not made such disturbances as formerly . but of this no more at present . there have been strange and true reports concerning a woman now living near the salmon falls in barwick ( formerly called kittery ) unto whom evil spirits have sometimes visibly appeared ; and she has sometimes been sorely tormented by invisible hands : concerning all which , an intelligent person has sent me the following narrative . a brief narrative of sundry apparitions of satan unto and assaults at sundry times and places upon the person of mary the wife of antonio hortado , dwelling near the salmon falls : taken from her own mouth , aug. . . in iune . ( the day forgotten ) at evening , the said mary heard a voice at the door of her dwelling , saying , what do you here ? about an hour after , standing at the door of her house , she had a blow on her eye that settled her head near to the door-post , and two or three dayes after , a stone , as she judged about half a pound or a pound weight was thrown along the house within into the chimney , and going to take it up it was gone ; all the family was in the house , and no hand appearing which might be instrumental in throwing the stone . about two hours after , a frying-pan then hanging in the chimney was heard to ring so loud , that not only those in the house heard it , but others also that lived on the other side of the river near an hundred rods distant or more . whereupon the said mary and her husband going in a cannoo over the river , they saw like the head of a man new-shorn , and the tail of a white cat about two or three foot distance from each other , swimming over before the cannoo , but no body appeared to joyn head and tail together ; and they returning over the river in less than an hours time , the said apparition followed their cannoo back again , but disappeared at landing . a day or two after , the said mary was stricken on her head ( as she judged ) with a stone , which caused a swelling and much soreness on her head , being then in the yard by her house , and she presentl● entring into her house was bitten on both arms black and blue , and one of he● b●easts scratched ; the impressions of the teeth being like mans teeth , were plainly seen by many : whereupon deserting their house to sojourn at a neighbours on the other side of the river , there appeared to said mary in the house of her sojourning , a woman clothed with a green safeguard , a short blue cloak , and a white cap , making a profer to strike her with a fire-brand , but struck her not . the day following the same shape appeared again to her , but now arrayed with a gray gown , white apron , and white head-clothes , in appearance laughing several times , but no voice heard . since when said mary has been freed from those satanical molestations . but the said antonio being returned in march last with his family , to dwell again in his own house , and on his entrance there , hearing the noise of a man walking in his chamber , and seeing the boards buckle under his feet as he walked , though no man to be seen in the chamber ( for they went on purpose to look ) he returned with his family to dwell on the other side of the river ; yet planting his ground though he forsook his house , he hath had five rods of good log-fence thrown down at once , the feeting of neat cattle plainly to be seen almost between every row of corn in the field yet no cattle seen there , nor any damage done to his corn , not so much as any of the leaves of the corn cropt . thus far is that narrative . i am further informed , that some ( who should have been wiser ) advised the poor woman to stick the house round with bayes , as an effectual preservative against the power of evil spirits . this counsel was followed . and as long as the bayes continued green , she had quiet ; but when they began to wither , they were all by an unseen hand carried away , and the woman again tormented . it is observable , that at the same time three houses in three several towns should be molested by daemons , as has now been related . chap. vi. that there are daemons . and possessed persons . signs of such . some mad men are really possessed . notwithstanding many fabulous stories about witchcrafts . that there are witches proved by three arguments . that houses are sometimes troubled by evil spirits . witchcraft often the cause of it . sometimes by the devil without witchcraft ; ordered by providence as punishment for sin. the disturbance in waltons house further considered , with a parallel story . that the things related in the preceding chapter were undoubtedly praeternatural and diabolical . the sadduces of those dayes being like unto avic●nna , and averroes , and other atheistical philosophers in former times ; say that there are no spirits , and that all stories concerning them are either fabulous or to be ascribed unto natural causes . amongst many others , the learned voetius ( in disp . de operationibus daemonum ) has sufficiently refuted them . and as the experience of other ages and places of the world ; so the things which divine providence hath permitted and ordered to come to pass amongst our selves ( if the scriptures were silent ) make it manifest beyond all contradiction , that there are devils infesting this lower world. most true it is , that satan and all his wicked angels are limited by the providence of god : so as that they cannot hurt any man or creature , much less any servant of his , without a commission from him , whose kingdom is over all . it is a memorable passage , which chytraeus relateth concerning luther , that when he was sought after by his popish and implacable enemies ( being then hid by the duke of saxony ) they consulted with magicians that so they might find where luther absconded , but the wizzards confessed they could not discover him . undoubtedly the devils knew where luther hid himself ; only god would not suffer them to reveal it . nevertheless , the lord doth for wise and holy ends , sometimes lengthen the chain which the infernal lions are bound fast in . and as there are many tremendous instances confirming the truth hereof , so that of satan's taking bodily possession of men , is none of the least . sometimes indeed it is very hard to discern between natural diseases and satanical possessions ; so as that persons really possessed have been thought to be only molested with some natural disease , without any special finger of the evil spirit therein . fernelius ( de abditis rerum causis , lib. . cap. . ) speaketh of a certain young gentleman , that was taken with strange convulsions , which did surprize him at least ten times in a day . in his fits he had the use of his speech and reason free . otherwise his disease would have been judged no other than an ordinary epilepsy . much means was used by skilful physitians for his relief , but without success for three moneths together ; when all on a sudden , a daemon began to speak out of the miserable patient ; and that with not only latin but greek sentences , which the afflicted party himself had no knowledge of ; and the daemon discovered many secrets both of the physitians and of other persons that attended , deriding them for their vain attempts to cure a man whom he had the possession of . there are sundry authors ( in special balduinus in his cases of conscience , and darrel in his history of the seven possessed persons in lancashire ) who have endeavoured to describe and characterise possessed persons . and such particulars as these following are by them mentioned as signs of possession . . if the party concerned shall reveal secret things , either past or future , which without supernatural assistance could not be known , it argueth possession . . if he does speak with strange languages , or discover skill in arts and sciences never learned by him . . if he can bear burthens , and do things which are beyond humane strength . . uttering words without making use of the organs of speech , when persons shall be heard speaking , and yet neither their lips nor tongues have any motion , t is a sign that an evil spirit speaketh in them . . when the body is become inflexible . . when the belly is on a sudden puft up , and instantly flat again . these are thought to be certain arguments of an energumenical person . some other signs are mentioned by thyraeus ( de obsessis part . cap. , . ) there are who conceive ( and that as they suppose upon scripture grounds : ) that men may possibly be daemoniacal , when none of those mentioned particulars can be affirmed of them . the excellently learned and judicious mr. mede , is of opinion , that the daemoniacks whom we read so frequently of in the new-testament , were the same with epilepticks , lunaticks , and mad men. the turks at this day have their mad men in great veneration , supposing them to be acted by a spirit , but they ( in that being themselves mad ) take it to be a good when as 't is an evil spirit that does operate in such persons . and that the iews of old did look upon maniacks to be possessed with an evil spirit , is evident from that expression of theirs , ioh. . . he hath a devil and is mad. moreover , we read of one , mat. . . that was lunatick , and did oft fall into the fire , and oft into the water . now that this lunatick person was a daemoniack is clear from ver . . where t is said , that iesus rebuked the devil and he departed out of him . and of the same person t is said , in luk. . a spirit taketh him and teareth him . so beza and heinsius , in mat. . . & . . it has been commonly said that in christs time more persons were possessed with evil spirits than ever was known before or since ; but if that were so , the iews , and probably some historians would have noted it as a thing strange and extraordinary ; whenas we read of no such observation to be made on those times . and saith mr. mede , ( in his discourse on iohn . . ) if those possessed persons were not such as we now adayes conceive to be no other than mad men , the world must be supposed to be well rid of devils , which for my part i believe it is not . there is in special , a sort of melancholy madness , which is called lycanthropia , or lupina insania , h. e. when men imagine themselves to be turned into wolves or other beasts . hippocrates relates concerning the daughters of king praetus , that they thought themselves kine . wierus ( de praestigiis daemonum , l. . c. . ) speaketh of one in padua , that would not believe to the contrary but that he was a wolf : and of a spaniard , who thought himself a bear. euwichius ( and from him horestus ) writeth of a man that was found in a barn under the hay , howling and saying he was a wolf. the foolish rusticks , who surprized him , began to flay him , that so they might see if he had not hair growing on the inside of his skin .. forestus has many instances to this purpose . heurnius saith , that it is a disease frequent in bohemia and hungaria . no doubt but this disease gave occasion to pliny's assertion , that some men in his time were turned into wolves , and from wolves into men again . hence was ovid's fable of lycaon , and the tale of pausanias , being ten years a wolf , and then a man again . he that would see more instances , may read austin de civ . dei. l. . c. . burton of melancholly . pag. . they that are subject unto this malady , for the most partly hid all the day , and go abroad in the night , barking and howling at graves and in desarts . we may suppose that nebuchadnezzar was troubled with this disease . and that such persons are molested with a daemon is evident from luk . . with mark. . , . the possessed person there spoken of was lycanthropos . there are that acknowledge the existence of spirits , and that the bodies of men are sometimes really possessed thereby ; who nevertheless will not believe there are any such woful creatures in rerum naturâ , as witches , or persons confoederate with the devil . i have read of a famous wizard , whose name was william de lure , that after he had laboured much in opposing their opinion , who think that there are men on earth joyned in an explicit confoederacy with the fiends of hell , was himself convicted and condemned for that crime which he designed to make the world believe that no man was or could be guilty of . i shall not suspect all those as guilty of witchcraft , nor yet of heresie , who call the received opinion about witches into question . there are four or five english writers , viz. mr. scot , ady , and of late wagstaff and webster , and another anonymous author ; who do with great vehemence affirm that never any did maintain that familiarity with the evil spirits , which is commonly believed . wierus ( otherwise a judicious author ) conceiveth that all those things supposed to be done by witches are done by the evil spirits themselves , without any confoederates . but he is sufficiently refuted by binsfieldius , bodinus , sennertus , and others . true it is , that many things have been looked upon as proceding from witchcraft , when it has not been so . the sympathies and antipathies of nature have sometimes been esteemed the effects of witchcraft . a sympathetical powder , made without any magical ceremonies has done strange things , so as that the artist which used it , has upon that account been suspected of witchcraft . a man may easily by such natural magick , as is described by porta , and by weckerus de secretis make the ignorant beheve he is a wizard . it is also true , that the world is full of fabulous stories concerning some kind of familiarities with the devil , and things done by his help , which are beyond the power of creatures to accomplish . what fables are there concerning incubi and succubae , and of men begotten by daemons ? no doubt but the devil may delude the fancy that one of his vassals shall think ( as the witch at hartford did ) that he has carnal and cursed communion with them , beyond what is real . nor is it impossible for him to assume a dead body , or to form a lifeless one out of the elements , and therewith to make his witches become guilty of sodomy . austin saith , they are impudent who deny this . but to imagine that spirits shall really generate bodies , is irrational . i am not ignorant , that that there have been men in the world ( more than one or two ) pretended to be thus begotten and born . thus doth niderius affirm concerning all the old inhabitants of the isle of cyprus . the like has been reported concerning arcturus , and concerning our british merlin . yea , the gentiles believed that homer , aeneas , hercules , and others were begotten by daemons ; whom thereupon they esteemed as semidei . and olympias the mother of alexander the great , supposed her self to be with child by iupiter hammon . when her husband king philip of macedon was absent from her , nectanebus ( an egyptian prince and a great magician ) sent her word that iupiter would embrace her , and that he would come to her such a night in the form of a dragon ; at the time appointed nectanebus himself by his magical impostures made olympias believe that a dragon was in the room , and so did himself do that which the deluded queen thought iupiter had done . i doubt not but that merlin and others imagined to come into the world not in the usual way , were the sons of daemons just as alexander was . it has been a received maxim , that though the devil may by his art produce insects and vermin ( to the generation whereof a seminal vertue is not alwayes necessary ) yet he cannot bring forth a perfect animal . how then is it consistent with reason , that he should produce a real man , who is of all animals the most perfect , and noble ? it is also extreamly fabulous , that witches can transform themselves or others into another sort of creatures , e. g. into horses , wolves , cats , mice , &c. carminibus circe socios mutavit ulyssis . a blind heathenish phansie : and yet stories of this nature have been generally believed ; and i have not without wonderment seen grave authors relating them , as if the things had been really so . but it is beyond the power of all the devils in hell to cause such a transformation ; they can no more do it than they can be the authors of a true miracle ( see horstius inst. med. disp. . exercit. . quest. . ) though i deny not but that the devil may so impose upon the imagination of witches as to make them believe that they are transmuted into beasts . sennertus ( in pract. med. l. . part . cap. . ) reports that a noble person , and one worthy of credit , gave him an account of a strange passage to this purpose , which himself was particularly acquainted with . the story is this ; a certain woman , being in prison on suspicion for witchcraft ; pretneding to be able to turn her self into a wolf , the magistrate before whom she was brought promised her , that she should not be put to death , in case she would then in his presence so transform her self . which she readily consented unto . accordingly she anointed her head , neck and arm-pits ; immediately upon which she fell into a most profound sleep , for three hours ; after which she suddenly rose up , declaring that she had been turned into a wolf , and been at a place some miles distant , and there killed first a sheep , and then a cow ; the magistrate presently sent to the place ; and found that first a sheep and then a cow had there been killed . wierus and baptista porta have divers stories to the same purpose . it is then evident , that the devil himself did that mischief , and in the mean time the witches who were cast into so profound a sleep by him , as that they could not by any noises or blows be awakened , had their phansies imposed upon by dreams and delusions according to the pleasure of their master satan . it must moreover , be sadly confessed , that many innocent persons have been put to death under the notion of witch-craft , whereby much innocent blood hath been shed . especially it hath been so in popish times and places . superstitious and magical wayes of trying wtiches have been a bloody cause of those murders . sometimes persons have been tried for witch-craft by hot , sometimes by cold water ( of which more in the eighth chapter of th●s essay ) sometimes by pricking them ; sometimes by sticking awls under their seats , sometimes by their ability , or otherwise to repeat the lords prayer . an irish witch which was tried at youghall , sept. . . being by the court put upon repeating the fifth petition , alwayes left out the words forgive us our trespasses . another witch tried at taunton . could not repeat the last petition , but though she was directed to say it after one that repeated it distinctly , would say lead us into temptation , and could never repeat it right , though she tried to do it half a score times . but judge archer did wisely admonish the jury , that they were not in the least measure to guid their verdict by that , since it was no legal evidence . the author of the advertisement to mr. glanvil's relations ( p. . ) saith that his curiosity led him to examine certain witches at the castle in cambridge , and that the most notorious witch of them all pleaded that she was no witch , because she was able to say the lords prayer and the creed , and though she was out in repeating the creed , and said the lords prayer right . but from such considerations as those which have been mentioned , wierus and some others not atheists but persons of worth , have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 run into an extream on the other hand , so as to question whether there were any persons really confoederate with the infernal spirits . nevertheless , that there have been such , the following arguments do manifest . . the argument by many insisted on from the scriptures is irrefragable . therein witch-crafts are forbidden . and we often read in the scripture of metaphorical bewitchings , nahum . . gal. . . which similitudes are undoubtedly taken from things that have a real existence in rerum natura . yea , the scripture makes particular mention of many that used those cursed arts and familiarities with the devil , e. g. iannes , and iambres , balaam , manasseh , simon , elymas . nor is the relation which the scripture giveth of the witch of endor , and the reasons from thence deduced , to prove the being of witches , sufficiently confuted by any of our late witch-advocate● . though ( as one speaketh ) some men to elude the argument from that instance , play more hocus-pocus tricks in the explication of that passage than the witch her self did in the raising deceased samuel . it is a poor evasion in those who think to escape the dint of this argument , by pretending that the witches and familiar spirits spoken of in the scripture , were only iuglers , or men that by legerdemain would do strange feats of activity . the divine law requires that such witches should be cut off by the sword of justice ; which may not be affirmed of every one that shall without any confoederacy with the devil play tricks of legerdemain . . experience has too often made it manifest that there are such in the world as hold a co respondence with hell. there have bin known wizards ; yea such as have taught others what ceremonies they are to use in maintaining communion with devils . trithemius his book de septem intelligentiis , and cornelius agrippa's books of occult philosophy , wherein too much of these nefandous abominations is described , are frequently in the hands of men . several other books there are extant , which do professedly teach the way of familiarity with daemons . the titles whereof , as also the names of the authors that have published them , i designedly forbear to mention , lest haply any one into whose hands this discourse may come , should out of wicked curiosity seek after them to the ruine of his soul. there are famous histories of several , who had their paredri or familiar spirits , some in one likeness , some in another , constantly attending them . thus had apollonius thyanaeus of old . and of later times mich. scot , and iosephus niger . likewise cardanus ( de subtilitate , lib. . p. . ) writeth , that his own father had such a familiar for thirty years together . so had christopher waganeer a familiar in the form of an ape for seven years attending him ; so had folpardus , which two were at last carried away body and soul by the devil ; unto whose service they had devoted their lives . there is also a true ( as well as a romantick ) story of faustus . the excellent camerarius in his horae subs●civae cent. . cap. . relateth strange things of him , which he received from those who knew faustus , and were ey-witnesses of his magical and diabolical impostures : he also had a familiar devil in form of a monk accompanying of him for the space of twenty four years . housdor●ius , and lonicer ad praec . p. . speak of faustus . melancthon declares that he knew the man : so that naudeus is to be convinced of vanity , in denying that ever there was such a person in the world. in a word , it is a thing known , that there have been men who would discourse in languages , and reason notably about sciences which they never learned ; who have revealed secrets , discovered hidden treasures , told whither stolen goods have been conveyed , and by whom ; and that have caused bruit creatures , nay statues or images to speak , and give rational answers . the iews teraphims oftentimes did so : vide r. sol. iarchi in hos. . . selden de diis syriis . part . cap. . thom. contra gentes lib. . cap. . such things as these cannot be done by the help of meer natural causes . it must needs be then , that the practisers of them are in confoederacy with satan . . there have been many in the world , who have upon conviction confessed themselves guilty of familiarity with the devil . a multitude of instances this way are mentioned by bodinus , codron●hus , delrio , iacquerius , remigius , and others . some in this countrey have affirmed , that they knew a man in another part of the world , above fifty years ago , who having an ambitious desire to be thought a wise man ; whilest he was tormented with the itch of his wicked ambition , the devil came to him , with promises that he should quickly be in great reputation for his wisdom , in case he would make a covenant with him ; the conditions whereof were , that when men came to him for his counsel , he should labour to perswade them that there is no god , nor devil , nor heaven , nor hell ; and that such a term of years being expired , the devil should have his soul. the articles were consen●ed to . the man continuing after this to be of a very civil conversation , doing hurt to none , but good to many ; and by degrees began to have a name to be a person of extraordinary sagacity , and was sought unto far and near for counsel , his words being esteemed oracles by the vulgar . and he did according to his covenant upon all occasions secretly disseminate principles of athe●sm , not being suspected for a wizard . but a few weeks before the time indented with the devil was fulfilled ; inexpressible horror of conscience surprized him , so that he revealed the secret transactions which had passed betwixt himself and the devil . he would sometimes , with hideous roarings tell those that came to visit him , that now he knew that there was a god and a devil , and an heaven , and an hell. so did he die a miserable spectacle of the righteous and fearful judgement of god. and every age does produce new examples of those that have by their own confession made the like cursed covenants with the prince of darkness . in the year , several who were indicted at the assizes held at taunton in somersetshire , confessed that they had made an explicit league with the devil , and that he did baptise pictures of wax with oyl , giving them the names of those persons they did intend mischief unto . anno. . one iohn stuart , and his sister annabil stuart , at the assizes held at paysley in scotland , confessed that they had been in confoederacy with the devil ; and that they had made an image of wax , calling it by the name of sr. george maxwel , sticking pins in the sides and on the breast of it . such an image with pins in it , was really found in the witches houses ; and upon the removal of it , the pins being taken out , sir george had immediate ease , and recovered his health . there is lately published ( by dr. horneck ) the history of the witches in sweden , by whose means that kingdom was fearfully plagued : upon examination they confessed their crime , & were executed in the year . and no longer since than the last year , viz. on aug. . . three women who were executed at exon in devonshire , all of them confessed that they had had converses and familiarities with the devil . but the instance of the witch executed in hartford , here in new-england ( of which the preceding chapter giveth an account ) considering the circumstances of that confession , is as convictive a proof as most single examples that i have met with . it is a vain thing , for the patrons of witches to think that they can sham off this argument , by suggesting that these confessions did proceed from the deluded imaginations of mad and melancholly persons . some of them were as free from distemperature in their brains , as their neighbours . that divers executed for witches have acknowledged things against themselves which were never so , i neither doubt or deny . and that a deluded phansie may cause persons verily to think they have seen and done these things which never had any existence , except in their own imaginations is indisputable . i fully concur with a passage which i find , in worthy dr. owen's late excellent discourse about the work of the spirit in prayer ( page . ) where he has these words : we find by experience that some have had their imaginations so fixed on things evil and noxious by satanical delusions , that they have confessed against themselves things and crimes that have rendred them obnoxious to capital punishment , whereof they were never really and actually guilty . this notwithstanding , that persons whose judgement and reason has been free from disturbance by any disease , should not only voluntarily acknowledge their being in cursed familiarities with satan , but mention the particular circumstances of those transactions , and give ocular demonstration of the truth of what they say , by discovering the stigmata made upon their bodies , by the devils hand : and that when more than one or two have been examined apart , they should agree in the circumstances of their relations , and yet that all this should be the meer effect of melancholly or phrensie , cannot without offering violence to reason and common sense be imagined . and as there are witches so many times they are the causes of those strange disturbances which are in houses haunted by evil spirits , such as those mentioned in the former chapter . instances concerning this may be seen in mr. glanvils collections , together with the continuation thereof ; published the last year by the learned dr. henry more . sometimes providence permits the devil himself ( without the use of instruments ) to molest the houses of some as a punishment for sin committed . most commonly either for the sin of murder . plutarch writes that the house of pusanias was haunted by an evil spirit after he had murdered his wife . many like instances , have been reported and recorded by credible authors . or else for the sin of theft . as for walton the quaker of portsmouth , whose house has been so strangely troubled , he suspects that one of his neighbours has caused it by witchcraft , she ( being a widow-woman ) chargeth him with injustice in detaining some land from her . it is none of my work to reflect upon the man , nor will i do it ; only if there be any late or old guilt upon his conscience it concerns him by confession and repentance to give glory to that god , who is able in strange wayes to discover the sins of men. i shall here take occasion to commemorate an alike notable scene of providence , which was taken notice of in another part of the world s●il . at brightling in sussex in england : the minister in that town ( viz. mr. ioseph bennet ) has given a faithful account of that strange providence , which is published by mr. clark in his examples , vol. . page , &c. i shall relate it in his words , thus he writeth concerning it : anno christi . there was at brightling an amazing providence , containing many strange passages . a wonderful hand of god , by what instrument or instruments soever ; which was , a fire strangely kindled , which burnt down a mans house , and afterwards kindled in another , to which the mans goods were carried , and to which , himself , and his wife , and his servant girl were removed ; and several things were thrown by an invisible hand , powerfully convincing , and thereby discovering the hypocrisie and theft of the man , and for a warning to others to take heed of the like . november . in the evening . the fire first kindled in this man's milk-house , and november . there was dust thrown upon this man and his wife , as they lay in bed together , and there was knocking several times and the same morning divers things were thrown about , and the fire again kindled in the milk-house , which was yet put out by the woman her self ; then it kindled in the eves of the house , in the thatch , which was put out by a man which was their next neighbour . that night as the man had a pot of beer in his hand , a stone fell into the pot : then did he set down the pot upon the table . when some men came to be with them that night , they were speaking how convenient it would be to have a tub filled with water , to stand ready , in case they should have occasion to use it , and as they were going out of the door to prepare it , the fire again kindled in the milk-house , and suddenly the whole house was on fire , but most of the goods and household-stuff were carried out and preserved : the fire was a strange fire , very white , and not singing their hands when they pulled the things out of it . the next day the houshold-stuff was carried to another house , wherein was a family : but those were to be in one end of the house , and the other , in the other end . but before the man and his wife went to bed , there was dust thrown upon them , which so troubled them , that the man having another man with them , and a candle and lanthorn in his hand , came up to me ( saith my author ) who was in bed , and asleep , but when i was awakened , i heard him say , the hand of god still pursues me , and so he intreated me to go down with him , and accordingly i and my brother went down , where we found them in the house , greatly troubled by reason of things that were thrown about , and some things were thrown presently after we came in . hereupon we went to prayer , and as i was kneeling down , dust was thrown upon me , but afterwards all was quiet , so long as we were at prayer . when we arose from prayer , i applied my self to the reading of a portion of scripture , which was psal. . the man standing by me , and holding the candle , but presently something did beat out the light ; whereupon the man said , that some body else must hold it . presently a knife was thrown at me , which fell behind me ; my brother said , he saw it come . then a chopping knife was thrown ( i think at the man's wife ) whereupon the man said , things are thrown at others for my sake . at length he fell upon his knees , and confessed that he had been an hypocrite , and a pilfering fellow , and that he had robbed his master , &c. and he was willing to separate the things which he had taken wrongfully from the rest , which he did accordingly ; laying forth several things which he said , were none of his , naming the persons from whom he had taken them : and as a great chest was carrying forth , trenchers , platters , and other things were thrown about in so dreadful a manner , that one not much noted for religion , said , pray you let us go to prayer ; and indeed that was our only refuge , so to go to god ; and so we spent our time as well as we could , in prayer , reading some portions of scripture , and singing of psalms : and though divers things were thrown , as a dish several times , so that once i had a smart blow on the cheek with a dish , and the man that lived in the house had his boots thrown at him , and a chopping knife twice , crabs out of a tub standing in the midst of the room , a fire brand though without fire , and an hammer thrown twice , and a bible . the man's wife who lived in the house , usually took up the things thus thrown ; yet still in time of prayer , all was quiet . in the morning after i had prayed ( before which prayer i was hit with a dish ) my brother and i came away , and as we were coming near home , we turned aside to speak with a friend , but before we got home , we heard that the house was on fire : hereupon they sent for me again , and in the mean time , they carried out their goods , pulled off the thatch , and quenched the fire ; yet ( as i heard ) it kindled again , and again , till all the man's goods were carried out : and when these people whose house was burnt down to the ground , together with all their goods , were removed into the field , all was quiet in this second house ; but somethings were thrown in the field ; and in the afternoon , when another minister and i went to them , some assured us that some things had been thrown . this was november . the night following some noise was heard among the houshold-stuff , as was testified to me . thus these poor creatures were distressed , their house was burned down , that to which they were removed several times fired , so that neither they nor their goods might stay any longer there , nor durst any other receive them : but they , with their goods were forced to lie in the open field for divers dayes and nights together ; being made a sad spectacle to all sorts of people that came far and near , to see and hear of the business . hereupon i sent to some neighbouring ministers , to joyn with us in keeping a fast on november . and four spent the time in prayer and preaching . the sermons were upon these texts , iob . . if thou prepare thine heart , and stretch out thine hands towards him : if iniquity be in thine hand , put it far away , and let not wickedness dwell in thy tabernacles . for then shalt thou lift up thy face without spot ; yea , thou shalt be stedfast , and shalt not be afraid , &c. amos . . shall a trumpet be blown in the city , and the people not be afraid ? shall there be evil in a city and the lord hath not done it ? luk. . , . &c. suppose ye that these galileans were sinners above all the galileans , because they suffered such things ? i tell you nay : but except ye repent , ye shall all likewise perish : or those eighteen , &c. isai. . , , . the sinners in sien are afraid , fearfulness hath surprized the hypocrites . who among us shall dwell with devouring fire ? who among us shall dwell with everlasting burnings ? he that walketh righteously and speaketh uprightly : he that despiseth the gain of oppression , that shaketh his hand from holding bribes , that stoppeth his ears from hearing of blood , and shutteth his eyes from seeing of evil : he shall dwell on high . his place of desire shall be the munitions of rocks : bread shall be given him , his water shall be sure . the distressed persons attended diligently , and a great congregation was assembled . these providential dispensations were not ordinary ; yet there was a seeming blur cast , though not on the whole yet upon some part of it ; for their servant girl was at last found throwing some things : and she afterwards confessed that an old woman came to her , november . a little before these things come to pass , and told her that her master and dame were bewitched , and that they should hear a great fluttering about their house for the space of two dayes ; she said also , that the old woman told her , that she must hurl things at her master and dame , and withal bad her not to tell , for if she did the devil would have her : and she confessed that she hurled the fire-brand , an hammer , and an iron tack ; and said , that she did it because the old woman bad her , and said to her , that if she hurled things about the house it would be the better . but besides the throwing of the things about , there were other passages of providence very observable an remarkable . one house was at several times strangely fired , and notwithstanding the warning they had , at last quite burned down : and another house to whom they removed , greatly molested , and at length fired . besides the efficacy of prayer is most observable , for the encouragement of the duty , and god's omniscient and omnipotent providence wonderfully magnified , thus to discover the hypocrisie and theft of the man , and yet withall , graciously and mercifully delivering them . for though they were not wholly delivered when the fast was first appointed , yet after the fast they were fully freed , and not at all any more troubled in that manner . thus far is mr. bennets relation . that the things which have been related in the chapter immediately praeceding , came not to pass without the operation of daemons is so manifest , as that i shall not spend many words concerning it . though whether the afflicted persons were only possessed , or bewitched , or both , may be disputed . as for the maid at groton , she was then thought to be under bodily possession : her uttering many things ( some of which were diabolical railings ) without using the organs of speech , and being able sometimes to act above humane strength , argued an extraordinary & satanical operation . concerning the woman in berwick . evil spirits without being set on work by instruments , have sometimes caused the like molestation ; but commonly such things are occasioned by witchcraft . dr. balthasar han ( who was chief physitian to the prince elector of saxony ) relates concerning one of his patients : that in november . she was to the amazement of all spectators , pricked and miserably beaten by an invisible hand ; so as that her body from head to foot was wounded , as if she had been whipped with thorns . sometimes a perfect sign of the cross was imprinted on her skin ; sometimes the usual configurations whereby astronomers denote the caelestial bodies , such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their conjunctions , and oppositions by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the characters used by chymists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. ( in which sciences , though that be not usual for those of her sex , she was versed ) these characters would remain for several weeks after the invisible hand had violently impressed them on her body ; also a needle was thrust into her foot , which caused it to bleed . once she took the needle & put it into the fire ; & then an old woman to whom she had given some of her wearing linnen , appeared to her with a staff in her hand , striking her with a cruel blow , & saying give me my needle . at last the miserable patient by constant attendance to prayer and other religious exercises was delivered from her affliction . many instances of an alike nature to this , are to be seen in the writings of those that treat upon subjects of this kind . sometimes ( as voetius and others observe ) bodily possessions by evil spirits are an effect of witch-craft . examples confirming this , are mentioned by hierom , in the life of hilarion ; theodoret in his history of the fathers , and by anastasius . and there are more instances in sprenger , and in tyraeus de daemoniacis . it may be ann cole of hartford might be subject to both of these miseries at the same time . though she be ( and then was ) esteemed a truly pious christian ; such amazing afflictions may befall the righteous as well as the wicked in this world. the holy body of iob , that so his patience might be tried ; was sorely handled by satan . we read in the gospel of a daughter of abraham , whom satan had bound for eighteen years , luk. . . mary magdalen , and several others who had been molested and possessed by evil spirits , yet belonged to god , and are now in heaven . so might ann cole be a true christian , and yet be for a time under satan's power as hath been related . and that her malady was not a meer natural disease , is past all doubt , inasmuch as in those strange paroxysmes wherewith she was at times surprized , the tone of her discourse would sometimes be after a language unknown to her . lemnius indeed supposeth that melancholly humors may cause persons not only to divine , but to speak with strange tongues ; and forestus lib. . observat . ) does not contradict his opinion . but the unreasonableness of that phansie has been sufficiently evinced by sundry learned men. vide iohnston , thaumatograph , sect. . chap. . art. . la torr , disp. . how shall that be in the mouth which never was in the mind ; and how should that be in the mind , which never came there through the outward senses ? this cannot be without some supernatural influence . as when things destitute of reason , have given rational answers unto what hath been demanded of them ; it must needs have proceded from the operation of a supernatural agent . it is reported that one of the popes in way of pleasancy , saying to a parrat , what art thou thinking of ? the parrat immediately replied , i have considered the dayes of old , the years of antient times ▪ at the which , consternation fell upon the pope and others that heard the words , concluding that the devil spake in the parrat ▪ abusing scripture expressions ; whereupon they caused it to be killed . de la cerda speaketh of a crow , that did discourse rationally ; undoubtedly , it was acted by a caco-daemon : some write of achilles his horse , and that simon magus had a dog that would discourse with him ; yea , it is storied concerning the river causus , and the keel of ship argus ; and of many statues , that they have been heard speaking . the image of memnon in aegypt , as the rising sun shined upon its mouth began to speak . the image of iuno moneta , being asked if she would be removed to rome : replied , that she would . the image of fortune being set up , said rite me consacrastis . valer. maxim. lib. capult . a gymnosophist in ethiopia caused an elm with a low and soft voice to salute apollonius . such things must needs be the operation of caco-daemons . the like is to be concluded , when any shall utter themselves in languages which they were never learned . it is not they but a spirit which speaketh in them . the noble man whom fernelius writeth of , was first known to be possessed by a daemon , inasmuch as many sentences uttered by him were greek , in which language the diseased person had no knowledge . a maid in frankford was concluded to be possessed , it that when in her fits , she could speak the high dutch language perfectly , though she never learned it . manlius writeth of a possessed woman , who used to speak latin , and greek to the admiration of all that heard it . i remember an honourable gentleman told me , that when he was at somers in france a woman there was possessed with a devil ; many learned divines , both protestants and papists discoursing with her ; she would readily answer them , not only in the french tongue , but in latin , greek or hebrew . but when one mr. duncan , after he had discoursed and received answers in more learned languages , spake to her in the british tongue , the daemon made no reply ; which occasioned great wonderment , and too much sporting about a sad and serious matter . chap. vii . concerning apparitions . that they are not so frequent in places where the gospel prevaileth as in dark corners of the earth . that good angels do sometimes visibly appear . confirmed by several histories . that caco-daemons oftentimes pretend to be good angels . that satan may appear in the likeness of holy men ; proved by notable instances . concerning the appearance of persons deceased . the procuring cause thereof is usually some sin committed . some late remarkable examples . of mens covenanting to appear after their death . it is an heavy judgement when places are infested with such doleful spectres . as yet no place , nor any person in new-england ( excepting the instances before mentioned ) have been troubled with aparitions : some indeed have given out , that i know not what spectres were seen by them ; but upon enquiry , i cannot find that there was any thing therein , more than phansie , and frightful apprehensions without sufficient ground . nevertheless , that spirits have sometimes really ( as well as imaginarily ) appeared to mortals in the world , is amongst sober men beyond controversie . and that such things were of old taken notice of , we may rationally conclude from that scripture , luk. . . where it is said , that the disciples were terrified and affrighted , and supposed that they had seen a spirit . it is observable , that such frightful spectres do most frequently shew themselves in places where the light of the gospel hath not prevailed . some have propounded it as a question worthy the inquiring into ; what should be the reason that daemons did ordinarily infest the gentiles of old , as also the east and west indians of later times , and that popish countries are still commonly and grievously molested by them ; but in england , and scotland , and in the united provinces , and in all lands where the reformed religion hath taken place , such things are more rare . popish authors do acknowledge that as to matter of fact it is really thus ; and the reason which some of them assign for it , is , that the devils are so sure of their interest in heretical nations , as that they pass over them , and come & molest papists , whom they are most afraid of losing . but they should rather have attributed it to the light of the gospel , and the power of christ going along therewith . iustin martyr , tertullian , and others observe that upon the first promulgation of the gospel , those diabolical oracles , whereby satan had miserably deceived the nations , were silenced ; in which respect the word of christ luk. . . was wonderfully fulfilled . the like may be said as to protestant being less imposed upon then popish nations , by deceitful daemons . it is moreover , sometimes very difficult to pass a true judgement of the spectres which do appear , whether they are good or evil angels , or the spirits of deceased men . that holy angels were frequently seen in old times , we are from the scriptures of truth assured . and that the angelical ministration doth still continue is past doubt , heb. . . but their visible appearance is less frequent than formerly . they do invisibly perform many a good office for the heirs of salvation continually . nor is it to be questioned , but they may still appear visibly , when the work which they are sent about cannot otherwise be performed . i would not reject as fabulous all those passages which are related by judicious authors referring to this subject . at a time when grynaeus , melancthon , and several other learned men were discoursing together at an house in spyres , there came a man of very grave and godly countenance into the house , desiring to speak with melancthon ; who going forth to him , he told him that within one hour some officers would be at that house to apprehend grynaeus , and therefore required melancthon to advise grynaeus to flee out of that city ; and having so spoken , he vanished out of sight . melancthon returning into the room , recounted the words of this strange monitor ; whereupon grynaeus instantly departed ; and he had no sooner boated himself upon the rhine , but officers came to lay hold of him . this story is mentioned by melancthon in his commentary upon dani●l . and he concludeth that the man who had appeared to him was indeed an angel , sent in order to grynaeus his being delivered from the bloody hands of them that sought his life . many instances like to this i could mention . but i shall only take notice of a strange providence which came to pass of late years ; the particulars whereof are known to some who i suppose may be still living . i find the history of the matter i intend in mr. clark's examples , vol. . page , . it is in brief as followeth ; one samuel wallas of stamford in lincolnshire , having been in a consumption for thirteen years , was worn away to a very skeleton and lay bed-rid for four years . but april . . being the lords day , about h. p. m. finding himself somewhat revived , he got out of the bed , and as he was reading a book entituled , abraham's suit for sodom , he heard some body knock at the door . whereupon ( there being none then in the house but himself ) he took a staff in the one hand , and leaning to the wall with the other , came to the door , and opening it , a comely and grave old man of a fresh complexion , with white curled hair , entred ; and after walking several times about the room , said to him , friend , i perceive you are not well . to whom wallas replied , he had been ill many years , and that the doctors said his disease was a consumption , and past cure , and that he was a poor man , and not able to follow their costly prescriptions , only he committed himself and life into the hands of god , to dispose of as he pleased . to whom the man replied , thou sayest very well , be sure to fear god , and serve him ; and remember to observe what now i say to thee ; tomorrow morning go into the garden , and there take two leaves of red sage ▪ and one of blood-wort ; and put those three leaves into a cup of small beer , and drink thereof as oft as need requires ; the fourth morning cast away those leaves , and put in fresh ones , thus do for twelve dayes together ; and thou shalt find e're these twelve dayes be expired , through the help of god thy disease will be cured , and the frame of thy body altered . also he told him that after his strength was somewhat recovered , he should change the air , and go three or four miles off ; and that within a moneth he should find that the clothes which he had on his back would then be too strait for him : having spoken these things , he again charged samuel wallas to remember the directions given to him , but above all things to fear god , and serve him . wallas asked him , if he would eat anything ? unto whom he answered , no friend , the lord christ is sufficient for me . seldom do i drink any thing but what cometh from the rock . so wishing the lord of heaven to be with him , he departed . samuel wallas saw him go out of the door , and went to shut the door after him , at which he returned half way into the entry again , saying friend , remember what i have said to you , and do it , but above all fear god , and serve him . wallas beheld the man passing in the street , but none else observed him , though some were then standing in the doors opposite to wallas his house . and although it rained when this grave person came into the house , and had done so all that day , yet he had not one spot of wet or dirt upon him . wallas followed the directions prescribed , and was restored to his health within the dayes mentioned . the fame of this strange providence being noised abroad , sundry ministers met at stamford , to consider and consult about it , who concluded that this cure was wrought by a good angel , sent from heaven upon that errand . however it is not impossible , but that holy angels may appear , and visibly converse with some . yet for any to desire such a thing is unwarrantable , and exceeding dangerous . for thereby some have been imposed upon by wicked daemens , who know how to transform themselves into angels of light. bodinus hath a strange relation of a man that prayed much for the assistance of an angel ; and after that for above thirty years together , he thought his prayer was heard ; being often admonished of his errors by a caelestial monitor , as he apprehended , who once appeared visibly in the form of a child ; otherwhile in an orb of light. would sometimes speak to him when he saw nothing . yet some fear that this spirit which he took to be his good genius was a subtle cacodaemon . plato writeth concerning socrates , that he had a good genius attending him , which would still admonish him if he were about to do any thing that would prove ill or unhappy . the story of the familiarity which was between dr. dee and kellet , with the spirits which used to appear to them , is famously known . those daemons would pretend to discover rare mysteries to them , and at times would give them good advices in many things , so that they verily thought they had had extraordinary communion with holy angels , when as it is certain they were deceived by subtile and unclean devils , since the spirits they conversed with , did at last advise them to break the seventh commandment of the moral law. satan to insinuate himself and carry on a wicked design , will sometimes seem to perswade men unto great acts of piety . remigius ( and from him others ) write of a young man whose name was theodore maillot , unto whom a daemon appearing , advised him to reform his life , to abstain from drunkenness , thefts , uncleanness , and the like evils ; and to fast twice a week , to be constant in attendance upon publick worship , and to be very charitable to the poor . the like pious advice did another daemon follow a certain woman with , unto whom he appeared . could a good angel have given better counsel ? but this was satans policy , hoping that thereby he should have gained an advantage to take silly souls alive in his cruel snare . like as thieves upon the road will sometimes enter into religious discourse , that so their fellow-travellers may have good thoughts of them , and be the more easily dispoyled by them . and as the evil spirit will speak good words , so doth he sometimes appear in the likeness of good men , to the end that he may the more effectually deceive and delude all such as shall be so unhappy as to entertain converses with him . no doubt but that he knows how to transform himself into the shape of not only an ordinary saint , but of an apostle , or holy prophet of god , cor. . , . this we may gather from the sacred history of dead samuel's appearing to saul . some are of opinion that real samuel spake to saul , his soul being by magical incantations returned into his body , so divers of the fathers and school-men ; also mendoza , delrio , and other popish authors . of late m. glanvil and dr. windet , do in part favour that notion . but tertullian , and the author of the quest. and respons . which pass under the name of iustin martyr are of the judgement , that a lying daemon appeared to saul in samuel's likeness . our protestant divines generally are of this judgment . it was customary amongst the gentiles for magicians and necromancers to cause dead persons to appear , and they would bring whomsoever they were desired to call for . thus did a wizard by pompeys command , call a dead souldier , of whom he enquired of the event of the pharsalic war , vide lucan lib. . many examples to this purpose , are recorded in the histories of former times ; and mentioned by the old poets . those apparitions were cacodaemons , which feigned themselves to be the spirits of men departed . i see no cogent reason why we should not conclude the like with respect unto samuel's appearing unto saul . most certain it is , that the souls of holy men departed , are not under the power of devils , much less of magicians to bring them hither when they please . as for those that are gone into the other world , there is a gulf fixed , that if men would they cannot pass into this world again without leave , luk. . . if dives could not bring lazarus his soul out of abraham's bosome , how the witch of endor should be able to bring samuel's soul from thence i know not . lyra ( and from him others ) pretends that god then interposed and sent real samuel as he unexpectedly appeared to baalam , when imployed about his magical impostures . but i dare not believe that the holy god , or the true samuel would seem so far to countenance necromancie or psycomancy as this would be , should the soul of samuel really return into the world , when a witch called for him , saul desiring that it might be so . this opinion establisheth necromancy , the main principal upon which that cursed and lying art is built , being this , that it is possible for men to cause the souls of dead persons to be brought back again . this seeming samuel did not at all ascribe his appearance to the extraordinary providence of god , but rather to the devil , since he complained that saul had by the witch disquieted him . the appearing samuel was seen ascending out of the earth , whenas the true samuel would rather have appeared as descending from heaven . moreover the words of the witches , samuel , when he said , tomorrow thou and thy sons shall be with me , sam. . . are hardly consistent with truth . nor is it likely , that the true samuel would preach nothing but desperation to saul , without so much as once exhorting him in a way of repentance , to endeavour that his peace might be made with that god whom he had provoked by his sins , v. p. martyr . in sam. . p. , . and voet. de spectris page . this instance then , doth suffic●ently prove that satan may appear in the shape of an holy man. some acknowledge that he may do so as to persons that are dead , but that he cannot personate good and innocent men who are still living . it is by some reported , that mr. cotton did once deliver such a notion . nothing is more frequent , then for the judgment of worthy men to be misrepresented after they are gone , and not capable of clearing themselves . i know mr. cotton was a man of great reading , and of deep judgment . i shall therefore rather suppose that they who relate mr. cotton's opinion , did themselves mistake him , then believe that a man so learned and wise , would express himself , as some say he did . sure i am , that authentick historians mention examples to the contrary . memorable is that which lavater ( de spectris part. cap. . p. mihi . ) hath testified , sc. that the praefect of zurick travelling abroad with his servant betimes in the morning , they saw an honest citizen committing nefandous villany , at the which being astonished , they returned back , and knocking at the citizens door , they found him in his own house , nor had he been abroad that morning , so that what the praefect and his servant beheld , appeared to be nothing else but a diabolical illusion ; a spiteful daemon designing to blast the credit , and take away the life of an innocent man. it is also reported by albertus granzius ( lib. . cap. . ) that kunegund the empress , was for some time thought to be guilty of adultery , by reason that a noble person was frequently seen going out of her chamber ; but it after appeared that the suspected noble person had not been there , only a daemon in his shape . i concern not my self , with the authentickness of that relation . the matter in hand is sufficiently confirmed by a thing that hapned more lately , and nearer home : for if any of the old puritans , who lived in colchester in england , fifty years ago , be yet surviving , they can doubtless remember the strange things which hapned to one mr. earl , a young man in those dayes . the devil did then frequently appear to him in the shape of some of his acquaintance , and would perswade him to three things . . that he should abstain from praying . . that he should not frequent church-meetings . . that he should never marry . but he did not hearken to these suggestions . the night wherein he was married , soon after he and his wife were bedded , the devil came into the room , and pulled two of his teeth out of his head , which put him to great pain ; whereupon he cried out , and when his friends came in , they found his mouth bloody , and used means to ease his pain . this mr. earl was afterwards for the space of ten years ever and anon assaulted by the devil , who under many appearances of his friends , did endeavour to seduce him . there were then two famous men ministers of those parts , viz. mr. iohn rogers of dedham , ( who was father to the late eminent mr. nathaniel rogers of ipswich in new-england ) and mr. liddal of colchester . with these mr. earl did converse for comfort and instruction ; but chiefly with mr. liddal , then whom there was not a man more eminent for godliness . it fell out once that the devil came to mr. earl in mr. liddal's shape , and as mr. earl's custom was , he did propose to the seeming mr. liddal his cases of conscience , but found that mr. liddal did not discourse after his ordinary rate , which made him suspect whether he was not imposed upon by a deceitful daemon . the next day going to mr. liddal's house , he enquired whether he was with him the day before , mr. liddal told him that he was not ; then said mr. earl it was my enemy in your shape . what a miserable man am i , that know not when i speak with my enemy or with my friend ? to which mr. liddal replied , if you would know when you speak with a spirit or with a man , remember and follow the advice of christ ; who when he appeared to his disciples after his resurrection , and they thought he had been a spirit , and were therefore troubled ; he said to them , handle me and see , for a spirit hath not flesh and bones as you see me have , luk. . . this advice mr. earl followed . for not long after the devil coming to him in mr. liddal's shape , he went to take hold on his arms , but could feel no substance , only a vanishing shadow . it seems that this mr. earl was once an athiest , that did not believe that there was either god or devil , & would often walk in solitary and dismal places , wishing for the sight of a spirit ; and that he was first assaulted by a devil in a church-yard . and though god mercifully gave him repentance yet he was miserably haunted with an evil spirit all his dayes . i find that mr. clark in his first vol. of examples , chap. . p. . hath some part of this strange providence , but he mentions not mr. earl's name . a gentleman worthy of credit affirmed this relation to be most certainly true , according to the particulars which have been declared . i have thought it therefore not unworthy the publication . there is another remarkable passage to this purpose , which hapned of later years , wherein the turkish chaous baptized at london , ianuary . a. d. . was concerned . this chaous being alone in his chamber , . h. p. m. a person in the likeness of mr. dury , the minister with whom he did most ordinarily converse , came and sat by him . this seeming mr. dury told him , that he had waited with a great deal of patience as to the matter of his baptism ; and that himself had endeavoured by all means possible to procure it , to be performed with publick countenance ; and to that effect , had dealt with richard , and several of his counsel , but that now he perceived that it was in vain to strive or wait longer . and therefore advised him not to be much troubled at it , but setting his mind at rest , to leave these thoughts , and take up his resolution another way . when the chaous heard this discourse , being much perplexed in his spirit , he lifted up his hands and eyes to heaven , uttering words to this effect . o my lord iesus christ , what a miserable thing is this , that a true christian cannot be owned by other christians ; that one who believeth on thee cannot be baptized into thy name . when he had so spoken , looking down , he saw no body , the appearance of mr. dury being vanished , which was at first an amazement to him ; but recollecting himself , he began to rejoyce , as hoping that satan would be disappointed of his plot. about h. at night , the true mr. dury met with the chaous who acquainted him with what hapned to him , so did he more fully understand how he had been imposed upon by satan . the mentioned instances , are enough to prove that the devil may possibly appear in the shape of good men , and that not only of such as are dead , but of the still living . it might as a further confirmation of the truth we assert , have been here noted , that the devil doth frequently amongst the papists visibly appear , pretending to be christ himself , as their own authors do acknowledge . they affirm , that he came in the shape of christ to pachomius and to st. martin . so hath he often appeared in the form of the virgin mary , whereby miserable souls have been seduced into gross idolatries . it is likewise reported , that when luther had spent a day in fasting and prayer , there appeared to him one seeming to be christ ; but luther said to him , away thou confounded devil , i will have no christ but what is in my bible , whereupon the apparition vanished . as for the spirits of men deceased , it is certain they cannot reassume their bodies , nor yet come to men in this world when they will , or without a permission from him , in whose hand they are . chrysostom in his second sermon concerning lazarus , saith that daemons would oftentimes appear , falsly pretending themselves to be the souls of some lately dead . he saith , that he himself knew many daemoniacks , that the spirits in them would feign the voices of men lately killed , and would discover the secrets of such persons , professing that they were the souls of those very men . but those were no other then devilish lies . upon which account men had need be exceeding wary what credit they give unto , or how they entertain communion with such spectres . i do not say that all such apparitions are diabolical . only that many of them are so . and as yet i have not met with any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the certain appearance of a person deceased , may be infallibly discerned from a meer diabolical illusion . the rules of judging in this case described by malderus are very fallible . as for the moving and procuring cause of such apparitions , commonly it is by reason of some sin not discoverable in any other way . either some act of injustice done , or it may be some murder committed . platina , nauclerus , and others relate , that pope benedict . . did after his death appear sitting upon a black horse before a bishop of his acquaintance , declaring the reason to be , in that he had in his life time nefariously consumed a great sum of money , which belonged to the poor . and there are fresh examples to this purpose lately published in the second edition of mr. glanvils sadducismus triumphatus . he there speaks of a man in guilford , unto whom belonged some copy-hold land , which was to descend to his children , he dying , leaving no child born , his brother took possession of the estate . so it hapned that the deceased man's wife conceived with child but a little before her husbands death , which after she perceived , by the advice of her neighbours , she told her brother in law how matters were circumstanced ; he railed upon her , calling her whore , and said he would not be fooled out of his estate so . the poor woman went home troubled , that not only her child should lose the land , but which was worse , that she should be thought an whore. in due time she was delivered of a son. some time after which , as her brother in law was going out of the field , his dead brother ( the father of the injured child ) appeared to him at the stile , and bid him give up the land to the child , for it was his right . the brother being greatly affrighted at this spectre , ran away , and not long after came to his sister , saying , she had sent the devil to him , and bid her take the land ; and her son is now possessed of it . the same author relates , that the wife of dr. bretton of deptford ( being a person of extraordinary piety ) did appear after her death . a maid of hers , whose name was alice ( for whom in her life time she had a great kindness ) married a near neighbour . as this alice was rocking her infant in the night , some one knocking at the door , she arose and opened it , and was surprized by the sight of a gentlewoman , not to be distinguished from her late mistriss . at the first sight she expressed great amazement , and said were not my mistress dead i should conclude you are she . the apparition replied , i am she which was your mistriss ; and withal added , that she had a business of great importance to imploy her in , and that she must immediately go a little way with her . alice trembled , and entreated her to go to her master , who was fitter to be employed than she . the seeming mistriss replied , that she had been in the chamber of him who was once her husband , but he was asleep ; nor had she any commission to awake him . alice then objected that her child was apt to cry vehemently , and should she leave it , some hurt might come to him . the apparition replied , the child shall sleep until you return . seeing there was no avoiding it ; alice followed her over the style into a large field , who said , observe how much of this field i measure with my feet , and when she had took a good large leisurly compass , she said , all this belongs to the poor ; it being gotten from them by wrongful means , and charged her to go and tell her brother , whose it was at that time , that he should give it up to the poor again forthwith as he loved her and his deceased mother . this brother was not the person that did this unjust act , but his father . she added , that she was the more concerned , because her name was made use of in some writing that related to this land. alice asked her how she should satisfie her brother that this was no cheat or delusion of her phansie ? she replied , tell him this secret which he knows that only himself and i am privy to , and he will believe you . alice promised her to go on this errand . she entertained her the rest of the night with divine discourse , and heavenly exhortations . but when the twilight appeared , the spectre said , i must be seen by none but your self , and so disappeared . immediately alice makes hast home , being thoughtful for her child , but found it as the spectre said , fast asleep in the cradle . that day she went to her master , the doctor , who amazed at the account she gave , sent her to his brother in law. he at the first hearing of alice's story , laughed at it heartily ; supposing her to be troubled with strange whimsies . but then she told him of the secret , which her appearing mistriss the gentleman's sister , had revealed ; upon which he presently changed his countenance , and told her he would give the poor their own , which accordingly he did , and they now enjoy it . d. bretton himself ( being a person of great sincerity ) gave a large narrative of his wives apparition , to several ; and amongst others to dr. whichcot . and this narrative was attested unto by mr. edward fowler , feb. . . see mr. glanvil's collection of relations , p. . in the same book , p. . he relates concerning one francis taverner , that in september . riding late at night from hilbrough in ireland there appeared to him one in the likeness of iames haddock , formerly an inhabitant in malone , where he died five years before . taverner asked him who he was ? the spectre replied , i am iames haddock ; you may call me to mind by this token , that about five years ago , i and two other friends were at your fathers house , and you by your fathers appointment brought us some nuts , therefore be not afraid . and told him if he would ride along with him he would acquaint him with a business he had to deliver to him . which taverner refused to do ; upon his going from the spectre , he heard hideous scrieches and noises , to his great amazement . the night after there appeared again to him , the likeness of iames haddock ; telling him , that the woman , who had been his wife , when living ; was now married unto one davis in malone ; and that the said davis and his wife wronged the son of iames haddock ; and that the will of haddock , who had given a lease to his son , was not fulfilled ; and therefore he desired taverner to acquaint them therewith , and to see his son righted . taverner neglected to deliver his message , whereupon the spectre appeared again unto him in divers formidable shapes , threatning to tear him in pieces , if he did not do as he was required . this made him leave his house where he dwelt in the mountains and remove to the town of belfast , where it appeared to him again in the house of one pierce , severely threatning of him . upon which taverner being much troubled in his spirit , acquainted some of his friends with his perplexity . they take advice from dr. downs , then minister in belfast . and mr. iames south , chaplain to the lord chichester , who went with taverner to the house of davis , and in their presence he declared to her , that he could not be quiet for the ghost of her former husband iames haddock , who threatned to tear him in pieces , if he did not tell her she must right iohn haddock her son by him , in a lease wherein she and davis her now husband had wronged him . two nights after the spectre came to him again , looking pleasantly upon him , asking if he had done the message ? he answered , he had . then he was told , he must do the like to the executors . the day following dr. ieremie taylor bishop of down , conner , and dromore , being to keep court at dromore ; ordered his secretary ( thomas alcock ) to send for taverner , who accordingly came , and was strictly examined . the bishop advised him , the next time the spectre appeared to him , to ask him these questions : when●● are you ? are you a good or a bad spirit ? where is your abode ? what station do you hold ? how are you regimented in the other world ? and what is the reason that you appear for the relief of your son in so small a matter , when so many widows and orphans are oppressed in the world , and none of their relations appear as you do to right them ? that night taverner lodged at my lord conways , where he saw the spectre coming over a wall ; and approaching near to him , asked if he had done his message to the executor also ? he replied , he had , and wondred that he should be still troubled . the apparition bid him not be afraid , for it would not hurt him , nor appear to him any more , but to the executor , if the orphan were not righted . taverners brother being by , put him in mind to propound the bishops questions to the spirit . which he did ; but the spectre gave no answer to them ; only seemed to crawl on his hands and feet over the wall again , and vanished with a melodious harmony . the pe●sons concerned about the lease ( much against their wills ) disposed of it for the use of haddock's son , only for fear lest the apparition should molest them also . thus concerning this . before i pass to the next relation , i cannot but animadvert upon what is here expressed , concerning the questions which the bishop would needs have propounded to , and resolved by this spectre . i am perswaded , that the apostle paul who speaks of a mans intruding into those things which he hath not seen , col. . . would hardly have given such counsel as the bishop did . one of his questions , ( viz. are you a good or a bad spirit ? ) seems to be a needless and impertinent enquiry . for good angels never appear in the shape of dead men ; but evil and wicked spirits have oftentimes done so . his other queries favour too much of vain curiosity . they bring to mind what is by that great historian thuanus ( lib. . page . ) reported concerning peter cotten the jesuit , who having a great desire to be satisfied about some questions which no man living could resolve him in ; he applied himself to a maid who was possessed with a devil , charging the spirit in her to resolve his proposals . some of which were relating to this world , e. g. he desired the devil , if he could , to tell him when calvinism would be extinguished ; and what would be the most effectual means to turn the kingdome of england from the protestant to the popish religion . what would be the issue of the wars and great designs then on foot in the world ? other of his enquiries respected the old world , e. g. how noah could take the living creatures that were brought into the ark ? who those sons of god were that loved the daughters of men ? whether serpents went upon feet before adam's fall , &c. some of his questions respected the other world ; he would have the spirit to resolve him , how long the fallen angels were in heaven before they were cast down from thence ? and what is the most evident place in the scripture to prove that there is a purgatory ? who are the seven spirits that stand before the throne of god ? who is the king of the arch-angels ? where paradise is ? now let the reader judge whether d. taylors questions , when he would have the spectre resolve him , where is your abode ? what station do you hold ? how are you regimented in the other world ? &c. be not as curious as some of these of the jesuits . wise men thought it tended much to the disreputation of peter cotton when through his incogitant leaving the book wherein his enquiries of the daemon were written with a friend ; the matter came to be divulged . i cannot think that dr. taylors secretary his publishing these curiosities of his lord , hath added much to his credit amongst sober and judicious persons . there is a tragical passage related in the story of the daemon which for three moneths molested the house of mr. perreaud a protestant minister in matiscon . one in the room would needs be propounding needless questions for the devil to answer , though mr. perreaud told him of the danger in it . after a deal of discourse ; the devil said to him , you should have hearkened to the ministers good counsel , who told you that you ought not to ask curious questions of the devil , yet you would do it , and now i must school , you for your pains . presently upon which , the man was by an invisible hand plucked up by his thumb , and twirled round , and thrown down upon the floor , and so continued in most grievous misery . i hope then , that none will be emboldened from the bishops advice , to enquire at the mouth of devils or of apparitions , until such time as they know whether they are devils or no. but to pass on . that the ghosts of dead persons have sometimes appeared that so the sin of murder ( as well as that of theft ) might be discovered , is a ●●hing notoriously known . i shall only mention two or three examples for this ; and the rather because some who are very unapt to believe things of this nature , yet have given credit to those relations . two of the stories are recited by mr. webster in his book of witchcraft . he saith , ( p. . ) that about the year . one fletcher of rascal , a town in the north-riding of yorkshire , a yeoman of a good estate married a woman from thornton brigs , who had formerly been naught with one ralph raynard , who kept an inn , within half a mile from rascal , in the high road betwixt york and thuske , his sister living with him ; this raynard continuing in unlawful lust with fletcher's wife , and not being content therewith , conspired the death of fletcher ; one mark dunn being made privy , and hired to assist in the murther ; which raynard and dunn accomplished upon may day , by drowning him , as they were travelling all three together , from a town called huby , and acquainted the wife with the deed , she gave them a sack , therein to convey his body , which they did , and buried it in raynard's back side , or croft , where an old oak had been stubbed up , and sowed mustard-seed in the place , thereby to hide it ; they then continued their wicked course of lust and drunkenness ; and the neighbours did much wonder at fletchers absence , but his wife excused it , and said , he was only gone aside for fear of some writs being served upon him , and so it continued till about iuly th . after , when raynard going to topcliff-fair , and setting up his horse in the stable , the spirit of fletcher in his usual shape and habit , did appear unto him , and said , o ralph , repent , repent , for my revenge is at hand ; and ever after , until he was put in the goal the spirit seemed continually to stand before him , whereby he became sad and restless , and his own sister over-hearing his confession and relation of it to another person , did through fear of losing her own life , immediately reveal it to sr. william sheffield , who lived in rascal ; whereupon raynard , dunn , and the wife , were all three apprehended , and sent to the goal at york , where they were condemned and executed , near the place where raynard lived ; and fletcher was buried ; the two men being hung up in chains , and the woman burned under the gallows . i have recited this story punctually , as a thing that hath been very much fixed on my memory ( being then but young ) and a certain truth , i being ( with many more ) an ear-witness of their confessions , and eye-witness of their executions , and likewise saw fletcher when he was taken up , where they had buried him in his clothes , which were a green fustian doublet pinckt upon white , and his walking boots , and brass spurs , without rowels . thus mr. webster . again , the same author ( p. . ) relates that about the year . there lived one walker , near chester , who was a yeoman of a good estate , and a widower ; he had a young kins-woman to keep his house , who was by the neighbours suspected to be with child , and was sent away one evening in the dark , with one mark sharp a collier , and was not heard of , nor little notice taken of her , till a long time after one iames grayham a miller , who lived two miles from walker's house , being one night alone very late in his mill , grinding corn , about twelve a clock at night , the doors being shut , there stood a woman in the midst of the floor , with her hair hanging down all bloody , and five large wounds in her head ; he was very much frighted , yet had the courage to ask her who she was , and what she wanted ? to whom she answered , i am the spirit of such a woman , who lived with walker , and being got with child by him , he promised to send me to a private place , where i should be well lookt to , till i was brought a bed , and well , and then i should come again and keep his house , and accordingly ( said the apparition ) i was one night late sent away with one mark sharp , who upon a moor , ( naming a place which the miller knew ) slew me with a pick ( such as men dig coals withal ) and gave me these five wounds , and after threw my body into a coal-pit hard by , and hid the pick under the bank , and his shoes and stockins being bloody , he endeavoured to wash them , but seeing the blood would not wash off , he left them there ; and the apparition further told the miller , that he must be the man to reveal it , or else she must still appear and haunt him . the miller returned home very sad , and heavy , but spake not one word of what he had seen , yet eschewed as much as he could to stay in the mill in the night without company , thinking thereby to escape the seeing this dreadful apparition ; but notwithstanding , one night when it began to be dark , the apparition met him again , and seemed very fierce and cruel , threatning him , that if he did not reveal the murder , she would continually pursue and haunt him ; yet for all this , he still concealed it , until st. thomas eve before christmas , when being soon after sun-set walking in his garden , she appeared again , and then so threatned and affrighted him , that he promised faithfully to reveal it the next morning : in the morning he went unto a magistrate , and discovered the whole matter , with all the circumstances , and diligent search being made , the body was found in a cole-pit , with five wounds in the head , and the pick , and shoes , and stockins yet bloody , and in every circumstance as the apparition had related to the miller● ▪ whereupon walker and mark sharp were both apprehended , but would confess nothing . at the assizes following , ( i think it was at durham ) they were arraigned , found guilty , and hanged ; but i could never hear that they confessed the fact. it was reported that the apparition did appear to the judge , or the fore-man of the jury , but of that i know no certainty . there are many persons yet alive that can remember this strange murder , and i saw and read the letter which was sent to serjeant hutton about it , from the judge before whom they were tried , which maketh me relate it with greater confidence . thus far we have mr. webster's relations . it is also credibly attested that a thing no less remarkable than either of the former , hapned but nine years ago at another place in england . the sum of the story as it is published in mr. glanvil's collection of relations , p. . is this : on the ninth of november . thomas goddard of marlborough in the country of wilts , as he was going to ogborn , about . h. a. m. he met the apparition of his father in law edward avon , who had beed dead about half a year . he seemed to stand by the stile , which goddard was to go over . when he came near , the spectre spake to him with an audible voice , saying , are you afraid ? to whom he answered , i am , thinking of one who is dead and buried , whom you are like . to which the apparition replied , i am be ; come near me i will do you no harm ; to which goddard replied , i trust in him who hath bought my soul with his precious blood , you shall do me no harm . then the spectre said , how stand cases at home ? goddard askt what cases ? then it asked him , how doth william and mary ? meaning belike , his son william and his daughter mary , whom this goddard had married . and it said , what ? taylor is dead ; meaning as goddard thought , one of that name in london , who had married another of avon's daughters , and died in september before this . the spectre offered him some money , desiring it might be sent to his daughter that was lately become a widow ; but goddard answered , in the name of iesus christ i refuse all such money . then the apparition said , i perceive you are afraid , i will meet you some other time : so it went away . the next night about h. it came and opened his shop-window , and looked him in the face , but said nothing . and the next night after as goddard went into his back-side with a candle light in his hand , but he being affrighted ran into his house , and saw it no more at that time . but on thursday november . as he came from chilton , the apparition met him again , and stood ( about eight foot ) directly before him , and said with a loud voice , thomas , bid william avon take the sword which he had of me , which is now in his house , and carry to the wood as we goe to alton to the upper end of the wood by the wayes side , for with that sword i did wrong above thirty years ago , & he never prospered since t was his . and do you speak with edward lawrence , and i desire you to pay him twenty shillings out of the money which you received of iames eliot at two payments ; for i borrowed so much money of edward lawrence , and said that i had paid him , but i did not pay it him . this money was received of iames eliot on a bond due to avon and goddard had it at two payments after avon had been dead several moneths . lawrence saith that he lent avon twenty shillings in money about twenty years ago , which was never paid him again . november . goddard did by order from the mayor of the town , go with his brother in law william avon , with the sword to the place where the apparition said it should be carried . and coming away thence goddard looking back saw the same apparition , whereupon he called to his brother in law , and said , here is the apparition of your father ; william replied , i see nothing , then goddard fell on his knees , and said , lord , open his eyes that he may see . but william said , lord grant i may not see it , if it be thy blessed will. then the ghost did to goddard's apprehension becken with his hand . to whom goddard said , what would you have me to do ? the apparition replied , take up the sword and follow me . to which he said , should both of us come ? or but one of us ? the spectre replied , thomas do you take up the sword. so he took it up and followed the apparition about ten poles into the wood . then the spectre coming towards goddard he stept back two steps ; but it said to him , i have a permission to you , and a commission not to touch you . then it took the sword , and wen● to the place at which before it stood , and pointed the top of the sword into the ground and said , in this place was buried the body of him whom i murdered in the year . but it is now rotten and turned to dust. whereupon goddard said , for what cause did you murder him ? the seeming avon replied i took money from the man , and he contended with me , and so i murdered him . then goddard said , who was confederate with you in the murder ? the spectre answered , none but my self . what ( said goddard ) would you have me do in this thing ? the apparition replied , only to let the world know that i murdered a man , and buried him in this place , in the year . then the spectre laid down the sword on the bare ground there , whereupon grew nothing , but seemed to goddard to be as a grave sunk in . all this while william avon remained where goddard left him , and said he saw no apparition , only heard goddard speak to the spectre , and discerned another voice also , making reply to goddard's enquiries , but could not understand the words uttered by that voice . the next day the mayor caused men to dig in the place where the spectre said the body was buried , but nothing could be found . these examples then , shew that the ghosts of dead men do sometimes appear , and that for such causes as those mentioned . there have been some in the world so desperate as to make solemn covenants with their living friends , to appear unto them after their death ; and sometimes ( though not alwayes ) it hath so come to pass . it is a remarkable passage which baronius relates concerning marsilius ficinus , and his great intimate michael mercatus . these two having been warmly disputing about the immortality of the soul , entred into a solemn vow , that if there were truth in those notions about a future state in another world , he which died first should appear to his surviving friend . not long after this , ficinus died. on a morning when mercatus was intent upon his studies , he heard the voice of ficinus his friend at his window with a loud cry , saying , o michael , michael , vera , vera sunt illa : o my friend michael , those notions about the souls of men being immortal they are true , they are true . whereupon , mercatus opened his window , and saw his friend marsilius ficinus , whom he called unto , but he vanished away . he presently sent to florence to know how ficinus did , and was informed that he died about the hour when his ghost appeared at mercatus his window . there are also later instances , and nearer home , not altogether unlike to this . for in mr. glanvil's late collection of relations , ( which we have had occasion more than once to mention . ) it is said , that dr. farrar and his daughter , made a compact , that the first of them which died , if happy , should after death appear to the surviver if possible ; his daughter with some difficulty consenting to the agreement . some time after , the daughter living then near salisbury , fell in labour , and having by an unhappy mistake a noxious potion given to her , instead of another prepared , suddenly died. that very night she appeared in the room where her father then lodged in london , and opening the curtains looked upon him . he had before heard nothing of her illness , but upon this apparition confidently told his servant that his daughter was dead , and two dayes after received the news . likewise one mr. watkinson , who lived in smithfield , told his daughter ( taking her leave of him , and expressing her fears that she should never see him more ) that should he die , if ever god did permit the dead to to see the living , he would see her again . now after he had been dead about half a year ; on a night when she was in bed but could not sleep , she heard musick , and the chamber grew lighter and lighter , she then saw her father by the bed-side . who said mall , did not i tell thee that i would see thee again ? he exhorted her to be patient under her afflictions , and to carry it dutiful towards her mother ; and told her that her child that was born since his departure should not trouble her long . and bid her speak what she would speak to him now , for he must go and she should see him no more upon earth , vid. glanvil's collections , p. , . sometimes the great and holy god , hath permitted , and by his providence ordered such apparitions to the end that atheists might thereby be astonished and affrighted out of their infidelity . nam primus timor fecit in orbe deos. remarkable and very solemn is the relaon of the appearance of major sydenbam's ghost , mentioned in the book but now cited ( p. . ) it is in brief this . major george sydenham of delverton in somerset , and captain william dyke of skillgate in that county ; used to have many disputes about the being of god , and the immortality of the soul : in which point they continued unresolved . to issue their controversies , they agreed that he that died first should the third night after his funeral , between the hours of twelve and one , appear at a little house in the garden . after sydenham was dead , captain dyke repairs to the place appointed between them two . he acquainted a near kinsman , dr. thomas dyke with his design , by whom he was earnestly disswaded from going to that place at that time ; and was told , that the devil might meet him and be his ruine , if he would venture on in such rash attempts . the captain replied , that he had solemnly engaged , and nothing should discourage him ; accordingly betwixt twelve and one he went into the garden-house , and there tarried two or three hours , without seeing or hearing any thing more than what was usual . about six weeks after , captain dyke rides to eaton , to place his son a scholar there . the morning before he returned from thence , after it was light , one came to his bed-side , and suddenly drawing back the curtains , calls cap. cap. ( which was the term of familiarity which the major when living used to call the captain by ) he presently perceived it was his major , and replieth , what my major ! on the table in the room there lay a sword which the major had formerly given to the captain . after the seeming major had walked a turn or two about the room , he took up the sword , and drew it out , and not finding it so bright and clean as it ought , cap. cap. ( said he ) this sword did not use to be kept after this manner , when it was mine . he also said to the captain , i could not come to you at the time appointed , but i am now come to tell you , that there is a god , and that he is a very just and a terrible god , and if you do not turn over a new leaf , you will find it so . so did he suddenly disappear . the captain arose , and came into another chamber ( where his kinsman dr. dyke lodged ) but in a visage and form much differing from himself , his hair standing , his eyes staring , and his whole body trembling , telling with much affection what he had seen . the captain lived about two years after this , but was much altered in his conversation , the words uttered by his majors ghost , ever sounding in his ears . thus of that remarkable providence . i have not mentioned these things , as any way approving of such desperate covenants . there is great hazard attending them . it may be after men have made such agreements , devils may appear to them , pretending to be their deceased friends , and thereby their souls may be drawn into woful snares ▪ who knoweth whether god will permit the persons , who have thus confederated , to appear in this world again after their death , and if not then the surviver will be under great temptation unto atheism ; as it fell out with the late earl of rochester , who ( as is reported in his life , p. . by dr. burn●t ) did in the year . enter into a formal ingagement with another gentleman , not without ceremonies of religion , that if either of them died , he should appear and give the other notice of the future state , if there were any . after this the other gentleman was killed , but did never appear after his death to the earl of rochester , which was a great snare to him , during the rest of his life . though when god awakened the earl's conscience upon his death-bed , he could not but acknowledge , that one who had so corrupted the natural principles of truth as he had , had no reason to expect that such an extraordinary thing should be done for his conviction . or if such agreement should necessitate an apparition , how would the world be confounded with spectres ? how many would probably be scared out of their wits ? or what curious questions would vain men be proposing about things which are ( and it is meet they should be ) hid from mortals . i cannot think that men who make such covenants ( except it be with very much caution , as i have heard that mr. knewstubs and another eminent person did ) are duely mindful of that scripture , deut. . . the secret things belong to the lord ; but those things which are revealed belong to us . moreover , such sights are not desirable . for many times they appear as forerunners of notable judgements at hand . i could instance out of approved history , how particular families have found that things of this nature , have come to them as the messengers of death . lavater in his book de spectris , and goulartius in his select history , say , that spectres are the harbingers of publick mutations , wars , and calamitous times . voetius in his disputation de peste , sheweth that sometimes the plague or strange diseases follow after such appearances . there was lately a very formidable apparition at meenen ▪ we are advised , that there did appear in that place , a person all in white , with a mitre on his head , being followed with two more in black ; after him came four or five squadrons , who drew up as if they intended to storm the town . the souldiers there refused to stand their centry , having been so affrighted as that some of them fell down in their posts . these spectres appeared every night in iune , . how it is there since that , or what events have followed in that place , i know not ▪ but i find in credible authors , that oftentimes mischief and destruction unto some or other hath been the effect of apparitions . luther tells us of a shepherd ( of whom also he speaketh charitably ) that being haunted with a spirit ; the apparition told him , that after eight dayes he would appear to him again , and carry him away , and kill him ; and so it came to pass : the ministers whom the poor man acquainted with his sorrowful estate , advised him not to despair of the salvation of his soul , though god should suffer the devil to kill his body . i have read of threescore persons all killed at once by an apparition . george agricola giveth an account of twelve men , that as they were digging in the mines , a spectre slew them . some have been filled with such anxiety at the appearance of a spectre , that in one nights time the hair of their heads has turned white . lavater speaketh of a man , who one night meeting with an apparition , the terror of it caused such a sudden change in him , as that when he came home , his own children did not know him . we may then conclude that the witlings of this drolling age know not what they do , when they make themselves sport with subjects of this nature . i shall only add this further here , that from the things which have been related , it is evident that they are mistaken who suppose devils cannot appear to men except with some deformities whereby they are easily discovered . the nymphs which deluded many of old , when the world was buried under heathenism ; were daemons , presenting themselves in shapes very formose . vide martinit lexic . in verbo nymphae . chap. viii . several cases of conscience considered . that it is not lawful to make use of herbs or plants to drive away evil spirits . nor of words or characters . an objection answered . whether it be lawful for persons bewitched , to burn things or to nail horse-shoes before their doors , or to stop urin in bottles , or the like , in order to the recovery of health . the negative proved by several arguments . whether it be lawful to try witches by casting them into the water . several reasons evincing the vanity of that way of probation . some other superstitions witnessed against . the preceding relations about witchcrafts and diabolical impostures give us too just occasion to make enquiry into some cases of conscience , respecting things of this nature . and in the first place the quaere may be ; whither it is lawful to make use of any sort of herbs or plants to preserve from witchcrafts , or from the power of evil spirits ? the answer unto which is ; that it is in no wise lawful , but that all attempts of that nature are magical , and diabolical , and therefore detestable superstition . as appears . in that if the devils do either operate or cease to do mischief upon the use of such things it must needs be in that they are signs which give notice to the evil spirits what they are to do ; now for men to submit to any of the devils sacraments is implicitly to make a covenant with him . many who practise these ne●arious vanities little think what they do . they would not for the world ( they say ) make a covenant with the devil , yet by improving the devils signals , with an opinion of receiving benefit thereby , they do the thing which they pretend to abhor . for , . angels ( bad as well as good ) are by nature incorporeal substances . there are some authors who by a corporal substance intend no more but a real being ; so that the term is by them used in opposition to meer phantasms in that sence , none but sadduces will deny angels to be corporeal . and in that respect the antient doctors , tertullian and others call them corpora . but commonly a body is set in opposition to a meer spiritual substance , mat. . . heb. . . and thus it is certain that daemons are incorporeal , eph. . . they are frequently , not only by authors , but in the holy scripture stiled spirits , because of their being incorporeal . and thence it is that they are not visible or palpable or any way incurring the outward sences , luk. . . homer saith that when the ghost of anticlea appeared to ulysses , he attempted three times to embrace that image , but could feel nothing ; for it had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but as virgil expresseth it , tenues sine corporevitas . cajetan & vasquez affirm , that apparitions can at no time be felt . it is not to be doubted but that spirits may make use of vehicles , that are subject to the outward senses ; nevertheless , a meer spirit cannot be touched by humane hands . moreover , we read of a legion of daemons possessing one miserable body , luk. . . a legion is at least ; now if they were corporeal substances , it could not be that so many of them , should be in the same person at the same time . and if they are incorporeal substances , then it is not possible that herbs or any sensible objects should have a natural influence upon them , as they have upon elementary bodies . this argument is of such weight , as that porphyrius , & other heathenish authors who affirm that daemons are affected with smells , & with blood , &c. suppose them to have aereal bodies . so do some talmudical & cabalistical writers ; they hold that there are a middle sort of devils , made of fire and air , who live upon the liquidity of the air , and the smoke of fire , &c. these they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . munster in his notes on lev. . does out of r. abraham , cite many passages to this purpose . but such iewish fables are so foolish , as that they need no confutation . and as the argument we have mentioned is a sufficient refutation of them that imagine a natural vertue to be in herbs , whereby evil spirits are driven away ; so may it be improved against their superstition , who suppose that fumes are of force to expel daemons . the author of the book of tobit chap. . tells a tale , that the heart and liver of a fish , if a smoke be made therewith , the devil will smell it , and then be forced to flee away from any one that shall be troubled with an evil spirit ; and that tobit following the counsel which raphael gave him about these matters , the devil was fain to run for it , as far as to the utmost parts of aegypt , chap. , ver . , . this passage , is so far from being divine , as that indeed it is prophane and magical . whereas the author saith , that whoever is troubled with an evil spirit , shall by that means ●ind relief , he does expresly contradict the son of god , who has taught otherwise , mat. . . mark . . and his ascribing such vertue to the heart of a fish , is as true as what cornelius agrippa saith , who affirms that the gall of a black dog will drive away evil spirits , and free from witchcrafts . and there is as much credit to be given to these things as to another iewish fable , viz. that the clapping of a cocks wings will make the power of daemons to become ineffectual ; yet that this fable hath obtained too much credit in the world is evident by words of prudentius , who saith , ferunt vagantes daemonas laetos tenebres noctium gallo canente exterritos sparsim timere & cedere . . god in his holy word has forbidden his people to imitate the heathen nations . he requires , that those who profess his name should not learn the way of the heathen● nor do after their manners , lev. . . ier. . . but to attempt the driving away of evil spirits by the use of herbs , fumes , &c. is an heathenish custom . whoso shall read proclus his book de sacrificio & magia , will see how the ethnicks taught , that smells and smokes would cause daemons to depart . and the like they believed ( and practised accordingly ) with respect unto several sorts of herbs . see sennertus med. pract. l. . part. . cap. . dioscorides being deceived with the doctrine of that great magician pythagoras , saith , that the sea-onion being hung in the porch of an house , will keep evil spirits from entring therein . in that book which passeth under the name of albertus magnus de mirabilibus mundi , ( though picus mirandula in his disputation about magick is so favourable as to think albertus was not the author of it ) but that the true author has abusively prefixed albertus his name ) there are many superstitious vanities of this nature ; which in times of popish darkness were received from the arabians and other heathenish worshippers of the devil . it is true , that the iews did some of them practise this kind of magick . iosephus ( antiq. lib. . cap. . ) confesseth that those of their nation ( in special one whose name was eleazar ) did by holding an herb ( viz. that called solomons seal ) to the noses of daemoniacks , draw the devils out of them . he speaketh untruly , in saying , that they learned such nefarious arts from solomon , for they had them from the heathen , who received them from the devil himself ; as is evident from another passage in the mentioned iosephus . in his history of the wars with the iews , lib. . cap. . he says , that there is a root by the iews , called baaras , which if a man pluck it up , he dieth presently ; but to prevent that they make bare the root , and then tye it with a string to a dog , who going away to follow his master , easily plucks up the root , whereupon the dog dieth , but his master may then without danger handle the root , and thereby fright the devils out of persons possessed with infernal spirits : whom he ( in that also following the heathen ) supposes to be the spirits of wicked men deceased . and that the iews received these curious or rather cursed arts from ethnicks , is manifest , inasmuch as pliny taught that the herb called aglaophotis had power to raise the gods , ( so did they call the devils whom they served . ) now that was the same herb with baaras ; for as delacampius , rainold , and others have observed , both name● have the same signification . so then the making use of herbs to fright away devils , or to preserve from the power of witches , is originally an heathenish custome , and therefore that which ought to be avoided and abhorred by those that call themselves christians . it is no less superstitious , when men endeavour by characters , words or spells , to charm any witches , devils or diseases . such persons do ( as fuller speaks ) fence them selves with the devils shield against the devils sword , agrippa in his books de occulta phi●osophia has many of these impious curiosities . but in his book of the vanity of sciences , chap. . he acknowledgeth that he wrote his other book of occult philosophy , when he was a young man , and bewails his iniquity therein , confessing that he had sinfully mispent precious time in those unprofitable studies . there is also an horrid book full of conjurations and magical incantations , which the prophane author hath ventured to publish under the name of king solomon : there cannot be a greater vanity than to imagine that devils are really frighted with words and syllables : such practices are likewise of diabolical and heathenish original . they that have read subjects of this nature , are not ignorant of what is related concerning the strange things done by the incantations of that famous wizard apollonius . the like has been also noted of the brackmanes of old , who were much given to such unlawful arts. it is still customary amongst the heathenish africans , by incantations to charm serpents ; which when they are in that way brought to them by the devil , they use with the blood of such serpents to anoint their weapons , that so they may become the more mortiferous . and that the like incantations were practised amongst the gentiles of old is evident from that verse of virgil , in his eclog. frigidus in pratis cantando rumpiter anguis . as also by that of ovid in metam . lib. . viperias rumpi verbis & carmina fauces . yea , the holy scriptures intimate , that such diabolical practices were used by some in the dayes of old , those words of david , psal. . , . imply no less , as our excellent rainold has with great learning and judgement evinced . it must be acknowledged that the notion which many have from austin taken up , as if serpents to avoid the power of charms , would lay one ear to the ground , and with their tails stop the other ear , is to be reckoned amongst vulgar errors ; nevertheless , that there were then charmers in the world , the mentioned ( as well as other ) scriptures notifie . moreover , those inchanters had their formulae , whereby they did imprecate the persons whom they designed hurt unto ; and the devil ( when the great and holy god saw meet to permit him ) would upon the using of those words go to work , and do strange things . hence livy speaks of the devotaria carmina used by wizards . the truth of this is also manifest from some passages in aeschines his oration against ctesiphon . and of this nature were balaams curses , desired by baalak , as enchantments against iacob , numb . . . & . . if it had not been a thing famously known , that baalam ( a black wizard ) did mischief others by his incantations , the king of moab would never have sent to him for that end . and as witchcrafts of this kind were frequent among the gentiles who kn●w not god ; so in a more especial manner amongst the ephesians before they were enlightened by the gospel of jesus christ. upon their conversion to the christian faith , as many as had used curious ( i. e. as the syriac translation rightly interprets magical ) arts , brought their books together and burned them before all men , acts . . which sheweth that ephesus did once abound with these heathenish superstitions . they pretended that they could by certain words cure diseases , eject devils , &c. hence it became a proverbial phrase , to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when magical spells and incantations were intended . hesychius mentions some of those charms being obscure & barbarous words ; such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. these words they would sometimes carry about with them , fairly written ; and then they were a sacrament for the devil to operate by . that insignificant word abr●dacara , is by sammonious mentioned as a magical spell ; which hobgoblin word the late miracle monger or mirabilarian stroaker , in ireland , valentin greatrix attempted to cure an ague by . porphyrius saith , that the egyptians had symbols , which serapis appointed them to use in order to the driving away d●mons . now he whom the egyptians called serapis , is by the greeks called pluto , and by the i●ws bel-zebub . and as the heathen learned such things from bel-zebub , so have the papists ( who are called gentiles in the scripture , rev. . . and well they may be so , since as to all manner of idolatry and superstition they gentilize ) from them learned to cure diseases , and drive away evil spirits by words and spells , exor●izations , &c. matthiolus reports that he knew a man that would and that without seeing the persons wounded , by charms heal those that were stung with deadly serpents ; and fernelius saith , that he has seen some curing a feaver only by muttering words , without the use of any natural means . not only professed heathen but papists , have by reciting certain verses , bin wont to cure other diseases . yea they have practised to free persons from the epilepsie ; by mentioning the names of the three kings of colon ( as the wise men which came from the east , are usually called ) hence are those celebrated verses : haec tria qui secum portabit nomina regum solvitur a morbo christi pietate caduco . it is too well known , that popish countries do still abound with such superstitious vanities as these mentioned . and as voetius ( in his dissertation de exorcismo ) truly tells them , the exorcizations of the papists are as like those of the heathen as milk is like to milk , or as one egg is like to another . i know that some popish authors ( who are more ingenious ) write against attempting the cure of diseases by words or charms . fernelius , benevenius and ( as i remember ) valesius disapprove of it . but few ( if any ) of them are against conjuring away evil spirits , by words , and i know not what formulae of their own , or rather of the devils inventing . one of them ( viz. hieronymus mengus ) having published a book filled with con●urations entituleth it , the scourge of devils . it adds to the abomination when men shall not only break the first and second commandment , but the third also , by making use of any of the sacred names or titles belonging to the glor●●●s god , or to his son jesus christ , as charms ; 〈◊〉 which nothing is more frequent amongst r●manists . to conclude , god in his word doth with the highest severity condemn all such practices , declaring not only that ●●chanters and charmers are not to be tolerated amongst his people ; but that all who do such things are an abomination to him , deut. . , , . the iews are wont to be extreamly charitable towards those of their own nation , affirming , that every israelite shall have a part in the world to come ; only they except such as shall by incantation heal diseases . there are some that practise such things in their simplicity , not knowing that therein they gratifie the devil . voetiu● in his disputation , de magia , p. . speak● of one that according to the vain conversation received by tradition from fo●e fathers would sometimes attempt things of this nature , but upon voetius his instructing him concerning the sin and evil which was there● in , the man durst never more do as formerly if this discourse fail into the hands of an● whose consciences tell them they have been guilty of the same iniquity ; god gran that it may have the same effect on them . it is a marvelous and an amazing thing , that in such a place as new-england , where the gospel hath shined with great power and glory , any should be so blind as to make attempts of t●●s kind ; yet some such i know there have been . a man in boston gave to one a sealed paper , as an effectual remedy against the tooth-ach , wherein were drawn several confused characters , and these words written , in nomine patris filii , & spiritus sancti , preserve thy servant , such an one . ( bodinus and others write of a convicted witch , whose name was barbary dore , that confessed she had often cured diseases , by using the like words unto those mentioned . ) not long since a man left with another in this town , as a rare secret a cure for the ague , which was this , five letters , viz. 〈…〉 , &c. were to be written successively on pieces of bread and given to the patient , on one piece he must write the word kalendant , and so on another the next day , and in five dayes ( if he did believe ) he should not fail of cure . these considerations have made me the more willing a little to inlarge upon the argument in hand . but before i proceed to handle the next case , it may not be amiss to answer that which seems the most considerable allegation against the arguments thus far insisted on . it is then by some objected that musick driveth away evil spirits . for when david took an harp and played with his hand , the evil spirit departed from saul , sam. . . so that it seems the devils are driven away by sounds , and why not then by words , or fumes , or herbs ? ans● . it is confessed that satan does take great advantage from the ill humors and diseases which are in the bodies of men greatly to molest their spirits . especially it is true concerning melancholly , which has therefore been called balneum diaboli , the devils bath , wherein he delights to be stirring . . when bodily diseases are removed by the use of natural means , the matter upon which the evil spirit was wont to operate being gone , he does no more disturb and disquiet the minds of men as before that he did . the passive disposition in the body ceasing , the active affliction caused by the devil ceaseth also . rulandus writes of possessed persons who were cured by emetic medicines , clearing them of those melancholly humors , by means whereof the evil spirit had sometimes great advantages over them . this also po●p●natius does by many instances confirm . s●nn●rtus likewise has divers passages to the same purpose . also we see by frequent experience , persons strangely hurried by satan , have by the blessing of god upon the endeavou● of the physitian been delivered from those woful molestations . ferrarius , delrio , burgensis , and others , commenting on sam. . conceive that the ingress and egress of evil s●irits depends upon the humors and dispositions of the body ; which assertion is not unive sally true : for sometimes the devil hath laughed at the physitians , who have thought by medicinal applications to dispossess him . examples for this may be seen in fernelius and codronchus . wherefore voetius in his disputation , de emergumenis , page . speaketh cautiously and judiciously , in asserting that we may not suppose that the devils taking bodily possession of this or that person , depends wholly upon corporeal dispositions ; nevertheless that natural distempers sometimes are an occasion thereof . . it is also true that musick is of great efficacy against melancholly discomposures . this notwithstanding , there is no reason to conclude with mendozo , bodin , and others , that musick is so hateful to the devil , as that he is necessitated to depart when the pleasant sound is made . if that were so , how comes it to pass that appearing daemons do sometimes depart with a melodious sound ? or that in the conventicles of witches there is musick heard ? but la torr has notably confuted such imaginations . indeed the sweetness and delightfulness of musick has a natural power to lenifie melancholly passions . they say that pythagoras by musick restored a frantick man to his wits again . thus was saul's pensive spirit refreshed by david's pleasant harp , and when he was refreshed and well , the evil spirit which took advantage of his former pensiveness , upon his alacrity departed from him . so that it remains still a truth , that corporeal things have no direct physical influence upon infernal spirits , and that therefore for men to think that they shall drive away daemons by any such means is folly and superstition . i shall add no more in answer to the first quaere proposed . a second case , which we shall here take occasion to enquire into , is , whether it be lawful for bewitched persons to draw blood from those whom they suspect for witches , or to put urin into a bottle , or to nail an horse-shoe at their doors , or the like , in hopes of roc●vering health thereby ? ans. there are several great authors who have discovered and declared the evil of all such practices . in special voetius , sennertus , and our perkins disapprove thereof . there is another question much what of the same nature with this , viz. whether a bewitched person may lawfully cause any of the devils symbols to be removed in order to gaining health ? as suppose an image of wax in which needles are fixed , whereby the devil doth at the instigation of his servants , torment the diseased person whether this being discovered may be taken away , that so the devils power of operation may cease , and that the sick person may in that way obtain health again ? the affirmative of this quaestion is stiffly maintained by scotus , cajetan , delrio , malderus , and by popish authors generally . yet amongst them hesselius , estius , and sanchez , hold the negative . and so do all our protestant writers , so far as i have had occasion to observe . and although some make light of such practices , and others undertake to justifie them , yet it cannot justly be denied but that they are impious follies . for . they that obtain health in this way have it from the devil . the witch cannot recover them , but by the devils help . hence as it is unlawful to entreat witches to heal bewitched persons , because they cannot do this , but by satan , so is it very sinful by scratching , or burnings , or detention of urin , &c. to endeavour to constrain them to unbewitch any ; for this is to put them upon seeking to the devil . the witch does neither inflict nor remove the disease , but by the assistance of the devil ; therefore either to desire or force thereunto , is to make use of the devils help . the person th●s recovered cannot say , the lord was my heal●r , but the devil was my healer . certainly it were better for a man to remain sick all his dayes , yea ( as chrysostom speaks ) he had better die then go to the devil for health . hence . men and women have by such practices as these mentioned , black commerce and communion with the devil . they do ( though ignorantly ) concern and involve themselves in that covenant which the devil has made with his devoted and accursed vassals . for , whereas it is pleaded , that if the thing bewitched be thrown into the fire , or the urin of the sick stopped in a bottle , or an horse-shoe nailed before the door , then by vertue of the compact which is between the devil and his witches , their power of doing more hurt ceaseth ; they that shall for such an end so practise , have fellowship with that hellish covenant . the excellent sennertus argueth solidly , in saying , they that force another to do that which he cannot possibly do , but by vertue of a compact with the devil , have themselves implicitly communion with the diabolical covenant . and so is the case here . who was this art of unbewitching persons in such a way first learned of ? if due enquiry be made , it will be found that magicians and devils were the first discoverers . porphyrie saith , it was by the revelation of the daemons themselves that men came to know by what things they would be restrained from , and constrained to this or that : eujeb . praep . evan. l. . c. . dr. willet in ex. . quest. . to use any ceremonies in vented by satan , to attain a supernatural end , implies too great a concernment with him . yea , such persons do honour and worship the devil by hoping in his salvation . they use means to obtain health which is not natural , nor was ever appointed by god , but is wholly of the devils institution ; which he is much pleased with , as being highly honoured thereby . nay such practices do imply an invocation of the devil for relief , and a pleading with him the covenant which he hath made with the witch , and a declaration of confidence that the father of lies will be as good as his word . for the nefandous language of such a practice , is this : thou o devil , hast made a covenant with such an one , that if such a ceremony be used , thou wilt then cease to torment a poor creature that is now afflicted by thee . we have used that ceremony , and therefore now o satan we expect that thou shouldest be as good as they word which thou hast covenanted with that servant of thine , and cease tormenting the creature that has been so afflicted by thee . should men in words speak thus , what horrid impiety were it● therefore to do actions which import no less , is ( whatever deluded souls think of it ) great and hainous iniquity . . let such practitioners think the best of themselves , they are too near a kin to those creatures who commonly pass under the name of white witches . they that do hurt to others by the devils help , are called black witches : but there are a sort of persons in the world , that will never hurt any , but only by the power of the infernal spirits they will un-bewitch those that seek unto them for relief : i know that by constantius his law , black witches were to be p●nished , and white ones indulged : but m. perkins saith , that the good witch is a more horrible and detestable monster than the bad one . balaam was a black witch , and simon magus a white one . this later did more hurt by his cures , than the former by his curses . how persons that shall unbewitch others by putting u●●n into a bottle , or by casting excrements into the fire , or nailing of horse-shoes at mens doors , can wholly clear themselves from being white witches , i am not able to understand . . innocent persons have been extreamly wronged by such diabolical tricks . for sometimes ( as is manifest from the relation of the groton maid , mentioned in the fifth chapter of this essay ) the devil does not only himself inflict diseas●s upon men , but represent the visages of innocent persons to the phansies of the diseased , making them believe that they are tormented by them , when only himself does it . and in case they follow the devils direction , by observing the ceremonies which he has invented , hee 'l afflict their bodies no more . so does his malice bring the persons accused by him ( though never so innocent ) into great suspicion . and he will cease afflicting the body of one , in case he may ruin the credit of another , and withal endanger the souls of ●hose that hearken to him . if the devil upon scratchings , or burnings , or stoppings of urin , or the nailing of an horse-shoe , &c. shall cease to afflict the body of any , he does this either as being compelled thereto , or voluntarily . to imagine that such things shall constrain the evil spirit to cease afflicting , whether he will or no , is against all reason . but if he does this voluntarily , then instead of hurting their bodies , he does a greater mischief to souls . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the devil heals the body that he may wound the soul. he will heal them with all his heart , provided that he may but thereby draw men to look unto him for help , instead of seeking unto god alone , in the use of his own means , and so receive that honour ( the thing that he aspires after ) which is the lords due . how gladly will that wicked spirit heal one body upon condition that he may entangle many souls with superstition . and if men and women ( especially in places of light ) will hearken to him , it is a righteous thing with god to suffer it to be thus . it is past doubt that satan , who has the power of death , heb. . . has also ( by divine permission ) power to inflict , and consequently to remove diseases from the bodies of men . in natural diseases he has many times a great operation , and is willing to have them cured rather by the use of superstious then of natural means . it is noted in the germanic ephemeris for the year . that a man troubled with a fistula , which the physitians by all their art could no way relieve ; a person that was esteemed a wizard undertook to cure him ; and applying a powder to the wound , within a few dayes the sick party recovered . the powder was some of the ashes of a certain woman who had been burnt to death for a witch . this was not altogether so horrid as that which is by authors worthy of credit reported to come to pass , in the days of pope adrian vi. when the plague raging in rome , a magician ( whose name was demetrius spartan ) caused it to be stayed by sacrificing a bull to the devil . see p. iovius histor. lib. . such power hath the righteous god given unto satan over the sinful children of men ; yea such a ruler hath he set over them as a just punishment for all their wickedness . his chief design is to improve that power which by reason of sin he hath obtained to seduce into more sin . and the holy god to punish the world for iniquity , often suffers the enemy to obtain his desires this way . what strange things have been done , and how have diseases been healed by the sign of the cross many times ? by which means satans design in advancing 〈◊〉 to the destruction of thousands of souls , has too successfully taken place . and this 〈◊〉 did he early and gradually advance amongst christians . i have not been able without astonishment to read the passages related by austin de civitate dei lib. . cap. . he there speaks of one innocentia , whom he calls a most religious woman , who having a cancer in her breast ; the most skilful physitians doubted of the cure . but in her sleep she was admonished to repair unto the font where she had been baptized , and there to sign that place with the sign of the cross , which she did , and was immediately healed of her cancer . in the same chapter , he reports that a friend of hesperius did from ierusalem send him some earth that was taken out of the place where our lord christ had been buried ; & that hesperius had no sooner received it but his house which before had been molested with evil spirits was rid of those troublesome guests . he giveth an account also , of strange cures wrought by the reliques of the martyrs . it was not ( he saith ) known where the bodies of protasius and gervas ( holy martyrs ) were buried ; but ambrose had it revealed to him in his sleep ; and a blind man approaching near unto th● bodies instantly received his sight . another was cured of blindness by the reliques of the martyr stephen . and a child playing abroad , a cart wheel run over him and bruised him , so that it was thought he would immediately expire ; but his mother carrying him into the house that was built to honour the memory of st. stephens life and health were miraculously continued . many other wonderful cures doth austin there mention , as done by stephen's reliques . but who seeth not that the hand of ioab was in all these things ? for by this means satan hath filled the world with superstition . the cross is worshipped ; the reliques of martyrs are adored ; the honour due to god alone is given to the creature . the same method has the grand enemy observed , that so he might bring that superstition of iconolatry or image worship , which is so provoking to the jealous god , into repute amongst christians . it would be endless to enumerate how many in popish countries have been cured of diseases which for their sins god hath suffered the devil to punish them with , by touching the image of this or that saint . nay , some whose bodies have been possessed with evil spirits , have in that way of superstition found relief ; in a more especial manner , when the image of the virgin mary hath been presented before persons possessed , the devil in them hath cried out , and shrieked after a fearful manner , as if he had been put to horrible torture at the sight of that image , and so hath seemed to depart out of the miserable creature molested by him ; and all this that so deluded papists might be hardened in their superstitious opinion of that image . many such devices hath satan to ensnare and ruin the souls of men. some report that the bodies of excommunicates in the greek churches at this day , are strangely handled by the devil , after death hath taken hold of them . m. ricaut in his relation of the present state of the greek churches , page . &c. saith that a grave kaloir told him that to his own certain knowledge , a person who fell under their church-censure , after he had been for some time buried , the people where his corps lay interred , were affrighted with strange apparitions , which they concluded arose from the grave of the accursed excommunicate , which thereupon was opened , and they found the body uncorrupted , and replete with blood , the coffin furnished with grapes , nuts , &c. brought thither by infernal spirits . the kaloirs resolved to use the common remedy in those cases , viz. to cut the body in several parts , and to boyl it in wine , as the approved means to dislodge the evil spirit , but his friends intreated rather that the sentence of excommunication might be reversed , which was granted . in the mean time prayers , and masses , and offerings were presented for the dead , and whilst they were performing these services , on a sudden was heard a rumbling noise in the coffin of the dead party . which being opened , they found the body consumed and dissolved into dust , as if it had been interred seven years . the hour and minute of this dissolution being compared with the date of the patriarchs release when signed at constantinople , was found exactly to agree with that moment . if there be truth in this relation , 't is a dreadful evidence of satans reigning amongst a superstitious people , who nevertheless call themselves christians ; and that he does by such means as these keep them under chains of darkness still . the devil hath played such reax as these are , not only amongst christians but amongst the gentiles of old . for titus latinus was warned in his sleep that he should declare unto the senate that they must reniew that stage-plays ; he neglecting to deliver his message , was again by the same daemon spoken unto in his sleep● and severely reproved for his omission , and his son died . still persisting in his omission the daemon again cometh to him , so that he was surprized with an acute and horrible disease . hereupon by counsel of his friends , he was carried in his bed into the senate , and as soon as he had declared what he had seen , his health was restored , that he returned home upon his feet : the issue was , stage-plays were more in fashion than ever before . augustin de civitate dei , lib. . cap. . learned men are not ignorant that strange● cures were effected amongst the heathen by the use of talismans , or images ; of which inventions zoroaster ( the father of magicians ) is supposed to be the first author . it is reported that virgil made a brazen fly , and a golden horse-leach , whereby flies were hindred from coming into naples , and the horse-leaches were all killed in a ditch . thus doth beelzebub draw miserable men into superstition . and although i am upon a serious subject , and my design in writing these things ; that is so i might bear witness against the superstition , which some in this land of light have been found guilty of ; and that ( if god shall bless what has been spoken to convince men of the error of their way ) the like evils may no more be heard of amongst us ; this notwithstanding ; it may not be improper here to recite some facetious passages , which i have met with in hemmingius his discourse , de superstitione magica , since they are to my present purpose , as discovering what delight the infernal spirits take in drawing men to make use of superstitious means for the recovery of health unto their bodies . the learned author mentioned , reports , that as he was instructing his pupils in the art of logic , he had occasion to recite a couple of verses consisting of nine hobgoblin words , fecana , cajeti , daphenes , &c. adding by way of joke , that those verses would cure a feaver , if every day a piece of bread were given to the sick person , with one of these words written upon it . a simple fellow that stood by , thought hemmingius had been in earnest in what he spoke , and not long after having a servant that fell sick of a feaver , he gave him the first day a bit of bread , with a paper wherein fecana was written , and so on for six dayes until he came to the word gebali ; and then on a sudden his servant was well again . others seeing the efficacy of the amulet did the like , and many were cured of feavers thereby . in the same chapter , p. . hemingius writeth of a knavish scholar , that a certain woman repairing to him for help , who was excedingly troubled with sore eyes , promising him a good reward for his cure , the knave , though he had no skill , yet for lucre sake , he promised to effect the cure ; and in order thereto taketh a piece of paper , and maketh therein characters , unto which he never saw the like before , only then devised them , and writeth in great letters these abominable words , diabolus eruat tibi oculos , & foramina stercoribus impleat . ( the papists say that their saint francis caused the devil to depart out of a possessed person by using an alike bruitish expression . ) he folded up the paper in a cloth , requiring the diseased party to wear it about her neck , which she did and her disease was healed . after two years , being desirous to know what was in the paper , she caused it to be opened and read ; and being greatly offended and inraged at this indignity , cast the paper away , immediately upon which her sore eyes returned again . without doubt then , the devils design in this cure , was to● encourage the prophane impostor to endeavour the removal of diseases by like superstitious and wicked practices , whereby his own and the souls of others unto whom he should impart the mystery , would be endangered . the like is to be affirmed concerning attempts to heal diseases , by scratching suspected witches , or stopping urin in bottles , nailing of horse ●shoes , &c. it may be the time will come , when they that have been thus foolish , will feel their own consciences smiting them for what they have done . let them remember the example of that gracious and famous gentlewoman , mrs. honeywood ; the occasion of whose sorrowful and doleful desertion , was , in that having a child sick , she asked counsel of a wizard about its recovery . certainly , it is better for persons to repent of sin the procuring cause of all affliction , and by the prayer of faith to betake themselves to the lord jesus , the great physitian both of body and soul , and so to wait for healing in the use of lawful means , until god shall see meet to bestow that mercy on them ; i say this is better , than to follow such dark methods as those declared against , wherein if they have found any success , they may fear it is in wrathful judgment unto them or theirs . some observe that persons who receive present healing in such unlawful wayes , usually come to unhappy ends at last . let me then conclude the answer unto the case propounded with the words which th angel bid the prophet elijah speak to ahaziah's messengers , king. . . is it because there is no god in israel , that you go to baalzebub the god of ekron ? there is another case of conscience which may here be enquired into , viz. whether it be lawful to bind persons suspected for witches , and so cast them into the water , in order to making a discovery of their innocency or guiltiness ; so as that if they keep above the water , they shall be deemed as confoederate with the devil , but if they sink they are to be acquitted from the crime of witchcraft . as for this way of purgation it cannot be denied but that some learned men have indulged it . king iames approveth of it , in his discourse of witch-craft b. . chap. . supposing that the water refuseth to receive witches into its bosom , because they have perfidiously violated their covenant with god , confirmed by water in baptism . kornmannus and scribonius do upon the same ground justifie this way of tryal . but a worthy casuist of our own , giveth a judicious reply to this supposal , viz. that all water is not the water of baptism , but that only which is used in the very act of baptism . moreover , according to this notion the proba would serve only for such persons as have been baptized . wierus and bodinus have written against this experiment . so hath hemmingius ; who saith , that it is both superstitious and ridiculous . likewise , that learned physitian iohn heurnius has published a treatise , which he calls , responsum ad supremam curiam hollandiae , nullum esse aequae innatationem lamiarum indicium . that book i have not seen , but i find it mentioned in m●ursius his athenae batavae . amongst english authors , dr. cott hath endeavoured to shew the unlawfulness of using such a practice . also mr. perkins is so far from approving of this probation by cold water , as that he rather inclines to think that the persons who put it in practice are themselves after a sort practisers of witch-craft . that most learned , judicious , and holy man , gisbertus voetius in his forementioned exercitation de magia , p. . endeavours to evince that the custom of trying witches by casting them into the water is unlawful , a tempting of god , and indirect magic . and that it is utterly unlawful , i am by the following reasons convinced : . this practice has no foundation in nature , nor in scripture . if the water will bear none but witches , this must need proceed either from some natural or some supernatural cause . no natural cause is or can be assigned why the bodies of such persons should swim rather than of any other . the bodies of witches have not lost their natural properties , they have weight in them as well as others . moral changes and viceousness of mind , make no alteration as to these natural proprieties which are inseparable from the body . whereas some pretend that the bodies of witches are possessed with the devil , and on that account are uncapable of sinking under the water ; malderus his reply is rational , viz. that the allegation has no solidity in it , witness the gadarens hoggs , which were no sooner possessed with the devil but they ran into the water , and there perished . but if the experiment be supernatural , it must either be divine or diabolical . it is not divine ; for the scripture does no where appoint any such course to be taken to find out whether persons are in league with the devil or no. it remains then that the experiment is diabolical . if it be said , that the devil has made a compact with wizards , that they shall not be drowned , and by that means that covenant is discovered ; the reply is , we may not in the least build upon the devils word . by this objection the matter is ultimately resolved into a diabolical faith. and shall that cast the scale , when the lives of men are concerned ? suppose the devil saith these persons are witches , must the judge therefore condemn them ? . experience hath proved this to be a fallacious way of trying witches , therefore it ought not to be practised . thereby guilty persons may happen to be acquitted , and the innocent to be condemned . the devil may have power to cause supernatation on the water in a person that never made any compact with him . and many times known and convicted wizards have sunk under the water when thrown thereon . in the bohemian history mention is made of several witches , who being tried by cold water were as much subject to submersion as any other persons . delrio reports the like of another witch . and godelmannus speaks of six witches in whom this way of trial failed . malderus saith it has been known that the very same persons being often brought to this probation by water , did at one time swim and another time sink ; and this difference has sometimes hapned according to the different persons making the experiment upon them ; in which respect one might with greater reason conclude that the persons who used the experiment were witches , then that the persons tried were so . . this way of purgation is to be accounted of , like other provocations or appeals to the judgement of god , invented by men : such as camp-fight , explorations by hot water , &c. in former times it hath been customary ( and i suppose t is so still among the norwegians ) that the suspected party was to put his hand into s●alding water , and if he received no hurt thereby then was he reputed innocent ; but if otherwise , judged as guilty . also , the trial by fire ordeal has been used in our nation in times of darkness . thus emma the mother of king edward the confessor , was led barefoot and blindfold over certain hot irons , and not hapning to touch any of them , was judged innocent of the crime which some suspected her as guilty of . and kunegund wife to the emperour henry ii. being accused of adultery , to clear her self , did in a great and honourable assembly take up seven glowing irons one after on other with her bare hand , and had no harm thereby . these bloody kind of experiments are now generally banished out of the world. it is pity the ordeal by cold water is not exploded with the other . . this vulgar probation ( as it useth to be called ) was first taken up in times of superstition , being ( as before was hinted of other magical impostures ) propagated from pagans to papists , who would ( as may be gathered from bernards serm. in cantica ) sometimes bring those that were under suspicion for heresie unto their purgation in this way . we know that our ancestors , the old pagan saxons had amongst them four sorts of ordeal ( i. e. trial or iudgement as the saxon word signifies ) whereby when sufficient proof was wanting , they sought ( according as the prince of darkness had instructed them ) to find out the truth concerning suspected persons , one of which ordeals was this , the persons surmised to be guilty , having cords tied under their arms , were thrown with it into some river , to see whether they would sink or swim . so that this probation was not originally confined to witches , but others supposed to be criminals were thus to be tried : but in some countries they thought meet thus to examine none but those who have been suspected for familiarity with the devil . that this custom was in its first rise superstitious is evident from the ceremonies of old used about it . for the proba is not canonical , except the person be cast into the water with his right hand tied to his left foot . also , by the principle , which some approvers of this experiment alledge to confirm their fansies ; their principle is , nihil quod per necromantian fit , potest in aqua fallere aspectum intuentium . hence william of malmsbury , lib. . p. . tells a fabulous story ( though he relates it not as such ) of a traveller in italy that was by a witch transformed into an asse , but retaining his humane understanding would do such feats of activity , as one that had no more wit than an asse could not do ; so that he was sold for a great price ; but breaking his halter he ran into the water , and thence was instantly unbewitched , and turned into a man again . this is as true as lucian's relation about his own being by witch-craft transformed into an asse ; and i suppose both are as true as that cold water will discover who are witches . it is to be lamented , that protestants should in these dayes of light , either practise or plead for so superstitious an invention , since papists themselves have of later times been ashamed of it . verstegan in his antiquities , lib. . p. . speaking of the trials by ordeal , and of this by cold water in particular , has these words ; these aforesaid kinds of ordeals , the saxons long after their christianity continued : but seeing they had their beginnings in paganism and were not thought fit to be continued amongst christians ; at the last by a decree of pope stephen ii. they were abolished . thus he . yea , this kind of trial by water , was put down in paris a. d. . by the supream court there . some learned papists have ingenuously acknowledged that such probations are superstitious . it is confessed that they are so , by tyraeus , binsfeldius , delrio , and by malderus de magia , tract . . cap. . dub. . who saith , that they who shall practise this superstition , and pass a judgement of death upon any persons on this account , will ( without repentance ) be found guilty of murder before god. it was in my thoughts to have handled some other cases of the like nature with these insisted on : but upon further consideration , i suppose it less needful , the practices which have given occasion for them being so grosly superstitious , as that they are ashamed to show their heads openly . the chaldae●ns and other magicians amongst the heathen nations of old , practised a sort of divination by sieves ( which kind of magic is called coscinomantia ) the like superstition has been frequent in popish countries , where they have been wont to utter some words of scripture , and the names of certain saints over a sieve , that so they might by the motion thereof , know where something stollen or lost was to be found . some also have believed that if they should cast lead into the water , then saturn would discover to them the thing they enquired after . it is not saturn but satan that maketh the discovery , when any thing is in such a way revealed . and of this sort is the foolish sorcery of those women that put the white of an egg into a glass of water , that so they may be able to divine of what occupation their future husbands shall be . it were much better to remain ignorant than thus to consult with the devil . these kind of practices appear at first blush to be diabolical ; so that i shall not multiply words in evincing the evil of them . it is noted that the children of israel did secretly those things that are not right against the lord their god , king. . . i am told that there are some who do secretly practise such abominations as these last mentioned , unto whom the lord in mercy give deep and unfeigned repentance and pardon for their grievous sin. chap. ix . a strange relation of a woman in weymouth in new-england , that has been dumb and deaf ever since she was three years old , who nevertheless has a competent knowledge in the mysteries of religion , and is admitted to the sacrament . some parallel instances of wayes to teach those that are naturally deaf and dumb to speak . another relation of a man in hull in new-england , under whose tongue a stone bred . concerning that petrification which humane bodies are subject unto . that plants and diverse sorts of animals have sometimes bred in the bodies of men. having dispatched the digression , which the things related in some of the preceding chapters did necessarily lead us into : i now proceed in commemorating some other remarkables , which it is pity but that posterity should have the knowledge of . i shall in this chapter only take notice of two particulars amongst our selves , with some parallel instances which have hapned in other parts of the world. i am informed that there is now at weymouth in new-england a man and his wife who are both of them deaf , and that the woman had been so from her infancy ; and yet that she understands as much concerning the state of the country , and of particular persons therein , and of observable occurrences , as almost any one of her sex ; and ( which is more wonderful ) though she is not able to speak a word , she has by sings made it appear that she is not ignorant of adam's fall , nor of man's misery by nature , nor of redemption by christ , and the great concernments of eternity , and of another world , and that she her self has had experience of a work of conversion in her own soul. i have made enquiry about this matter of some that are fully acquainted therewith , and have from a good hand received this following account . matthew prat aged about fifty five years , was in his minority by his godly parents educated religiously , and taught to read : when he was about twelve years old , he became totally deaf by sickness , and so hath ever since continued ; after the loss of his hearing he was taught to write : his reading and writing he retaineth perfectly , & makes much good improvement of both , but his speech is very broken , and imperfect , not easily intelligible ; he maketh use of it more seldom , only to some few that are wonted to it . he discourseth most by signs , and by writing . he is studious and judicious in matters of religion , hath been in church-fellowship , a partaker of all ordinances near thirty years , hath approved himself unto good satisfaction therein , in all wayes of church communion , both in publick and private ; and judged to be a well wrought convert and real christian. sarah prat his wife , being about forty three years old , was also quite deprived of hearing by sickness , when about the third year of her age , after she could speak , and had begun to learn letters , having quite lost hearing , she lost all speech ( doubtless all remembrance and understanding of words and language , ) her religious parents being both dead , her godly brother ephraim hunt ( yet surviving ) took a fatherly care of her , she also happily fell under the guardianship and tuition of the reverend mr. thomas thacher , who laboured with design to teach her to understand speech or language by writing , but it was never observed that any thing was really effected ; she hath a notable accuracy and quickness of understanding by the eye , she discourseth altogether by signs , they that are able to discourse with her in that way , will communicate any matter much more speedily ( and as full ) as can be by speech , and she to them . her children sign from the breast , and learn to speak by their eyes and fingers sooner than by their tongues . she was from her child-hood naturally sober , and susceptible of good civil education , but had no knowledge of a deity , or of any thing that doth concern another life and world . yet god hath of his infinite mercy , revealed himself , his son , and the great mysteries of salvation unto her by an extraordinary and more immoderate working of his spirit ( as t is believed ) in a saving work of conversion . an account of her experiences was taken from her in writing by her husband ; upon which she was examined by the elders of the church , they improving her husband and two of her sisters , intelligent persons , and notably skill'd in her artificial language ; by whose help they attained good satisfaction , that she understandeth all the principles of religion : those of the unity of the divine essence , trinity of persons , the personal union , the mystical union , they made most diligent enquiry about , and were satisfied that her knowledge and experience was distinct and ●ound , and they hoped saving . she was under great exercise of spirit , and most affectionately concerned for and about her soul , her spiritual and eternal estate . she imparted her self to her friends , and expressed her desire of help . she made use of the bible and other good books , and remarkt such places and passages as suited her condition , and that with tears ; she did once in her exercise , write with a pin upon a trencher three times over , ah poor s●ul ! and therewithal burst forth into tears , before divers of her friends . she hath been wont to enquire after the text , and when it hath been shewed to her to look and muse upon it . she knoweth most , if not all persons names that she hath acquaintance with . if scripture names , will readily turn and point to them in the bible . it may be conceived , that although she understands neither words , letters , nor language ; yet she understands things hieroglyphically . the letters and words are unto her but signs of the things , and as it were hieroglyphicks . she was very desirous of church-communion in all ordinances , and was admitted with general and good satisfaction , and hath approved her self to the best observation , a grave and gracious woman . they both attend publick worship with much reverence and constancy , and are very inoffensive ( and in divers respects ) exemplary in their conversation . thus far is that narrative , written iune . . i suppose no one that rightly consider the circumstances of this relation will make a scruple about the lawfulness of admitting such persons to participate in the holy mysteries of christ's kingdom . all judicious casuists determine , that those who were either born , or by any accident made deaf and dumb , if their conversation be blameless , and they able by signs ( which are analogous to verbal expressions ) to declare their knowledge and faith ; may as freely be received to the lords supper , as any that shall orally make the like profession . of this judgement was luther . and melancthon ( in consil . part . page . ) gerhad loc. com. tom. . thes. . alting loc. gom. part . page . voetius disp. select . part . in appendice de surdis . balduinus in his cases of conscience ( lib. . c. . ) does confirm this by producing several instances of dump● persons admitted to the communion . it s certain that some such have been made to understand the mysteries of the gospel , so as to suffer martyrdome on that account . in the year , one that was deaf and dumb , being solicited by the papists to be present at masse , chose rather to suffer death . it is also a thing known , that men are able by signs to discourse , and to communicate their sentiments one to another . there are above thirty mutes kept in the ottoman court for the grand seignior to sport with : concerning whom mr. ricaut in his history of the present state of the ottoman empire ( p. . ) reports , that they are able by signs not only to signifie their sence in familiar questions , but to recount stories , and understand the fables of the turkish religion , the laws and precepts of the alcoran , the name of mahomet , and what else may be capable of being expressed by the tongue . this language of the mutes is so much in fashion in the ottoman court , that almost every one can deliver his sense in it . and that deaf persons have been sometimes able to write , and to understand what others say to them by the very motion of their lips is most certain . camerarius tells us of a young man and a maid then living at noremberg , who though deaf and dumb , could read and write , and cypher , and by the motion of a mans lips , knew his meaning . platerus speaketh of one deaf and dumb born , that yet could express his mind in a table-book , and understood what others wrote therein , and was wont to attend upon the ministry of o●colampadius , understanding many things by the motion of the lips of the preacher . mr. clark in his examples ( vol. . chap. . ) saith , that there was a woman in edinburg in scotland ( her name was ●●nnet lowes ) who being naturally deaf and dumb , could understand what people said meerly by the moving of their lips. it is famously known that mr. crisp of london , could do the like . borellus giveth an account of one that lost his hearing by a violent disease when he was five years old , yet if they did but whisper to him , he could by their lips perceive what they said . there is one now living ( or that not many years since was so ) in silesia in whom that disease of the small pox caused a total deafness ; who nevertheless , by exact observing the motion of mens lips , can understand what they say ; and if they do but whisper he perceives what they say better than if they vociferate never so loudly . he attends upon publick sermons , being able to give an account of what is delivered , provided he may but see the preacher speaking , though he cannot hear a word . it is consistent with reason that mutes should understand what others say by the motion of their lips , since it is evident that the lips are of great use in framing speech . hence iob calls his speech , the moving of his lips , chap. . ver. , and we know that tongueless persons by the help of their lips and other organs of speech have been able to speak . ecclesiastical story informs us of several confessors of the truth , who after their tongues were cut out by bloody persecutors could still bear witness to the truth . honorichius ( that cruel king of the vandals ) caused the tongues of many to be violently pluckt out of their mouths ; who after that could speak as formerly : only two of them when they became guilty of the sin of uncleanness were able to speak no more ; this has been attested by three credible witnesses who knew the persons : see mr. baxter's church history , p. . there is lately published ( in latin ) a very strange relation of a child in france ( his name was peter durand ) who being visited with the small pox when he was about six years old , his tongue putrified , and was quite consumed . after which ( the uvula in his mouth being longer than it was before ) he could by the help of the other organs of speech discourse as plainly as if he had never lost his tongue . these things are marveilous . and yet i have lately met with a passage more strange than any of these related . there is ( or was in the year . ) living near kerchem in germany , a man ( his name is iohn algair ) who suddenly lost the use of his speech : the case has been so with him , that fourteen years together , he can never speak but at one hour of the day , just as the sun cometh to the meridian he has the liberty of his speech for an hour and no more ; so that he knoweth exactly when it is twelve a clock , because then he can speak , and not a minute before that , nor a minute after one . this is related in the germanic ephemerides of miscellaneous curiosities , for the year . observat. . it is evident that the sun has a marvelous influence as to some diseases , which the bodies of men are subject unto . for in egypt though the plague rage the day before , on that very day when the sun enters into leo , it ceaseth , when also the floods of nilus abate , as geographers inform us . moreover , it is possible by art to teach those that are by nature deaf and dumb to speak . the dectylogy of beda is pretty , whereby men speak as nimbly with the fingers as with the tongue ; taking five fingers of the one hand for vowels , and the several positions of the other for consonants . but that deaf persons may learn to speak , happy experience hath proved , and that by many instances . a castro has given an account of the method by him successfully observed in teaching a boy to speak that was born deaf . after the use of some purgative medicines , he caused the hair to be shaved off from his head , over the coronal ●uture ; and then frequently anointed the shaven place with a mixture of aqua vitae , salt peter , oyl of butter , almonds , &c. having done this , he began to speak to the deaf person ( not at his ear , but ) at his coronal ●uture ; and there after the use of unctions and emunctions the sound would pierce , when at his ears it could not enter , so did he by degrees teach him to speak ( vide ephem . german . anno . observat. . ) but others have with good effect , followed another kind of method . there was a spanish noble man ( brother to the constable of castile ) who being born deaf and consequently dumb from his infancy , physitians had long in vain tried experiments for his relief . at last a certain priest undertook to teach him to speak . his attempt was at first laughed at , but within a while the gentleman was able ( notwithstanding his deafness still remained ) to converse and discourse with any friend . he was taught to speak by putting a cord about his neck , and straitning or losening the same , to advertise him when to open or shut his mouth , by the example of his teacher . nor was there any difference found between his speech and that of other men , only that he did not regulate his voice , speaking commonly too high ( vid. conferences of virtuosi p. . ) not long since fran. mercur. helmont , designing to teach a deaf man to speak , concluded it would be more easily practicable if the experiment were made with an eastern wide-mouthed language , which does remarkably expose to the eye the motions of the lips , tongue and throat . accordingly he tried with the hebrew tongue ; & in a short time his dumb schollar became an excellent hebrician . others have lately been as successful in their attempts to cause deaf persons to speak and understand the europaean languages . we need not go out of our own nation , for there we find living instances . in the philosophical transactions for the year . numb . . an account is given concerning mr. daniel whaley of north-hampton in england ; who by an accident lost his hearing when he was about five years of age ; and so his speech , not at once , but by degrees in about half a years time . in the year . the learned and ingenious dr. wallis of oxford , undertook to teach the deaf gentleman to speak and write . nor did the doctor fail in attaining his end . for in the space of one year , the dumb man had read over great part of the english bible , and had attained so much skill as to express himself intelligibly in ordinary affairs , to understand letters written to him , and to write answers to them . and when forreigners out of curiosity came to visit him , he was able to pronounce the most difficult words of their language ( even polish it self ) which any could propose unto him . nor was this the only person on whom the doctor shewed his skill , but he has since done the like for another ( a gentleman of a very good family ) who did from his birth want his hearing . likewise dr. holder in his late book about the natural production of letters , giveth rules for the teaching of the deaf and dumb to speak . i have the rather mentioned these things ; for that there are several others in this countrey who are deaf and dumb ; whenas if they had an ingenious instructor ; i am abundantly satisfied that they might be taught to speak , their deafness notwithstanding . nor is this more difficult than it is to learn those that are blind to write ; which though some may think it impossible and incredible , there is ( or at least three years ago there was ) a living instance to convince them . for in the weekly memorials for the ingenious , lately published at london ( in page . ) i find an observable passage which i shall here cause to be transc●ibed and inserted . from the journal des scavans , set forth march . . an extract of a letter written from lyons , by m. spon . m. d. &c. concerning a remarkable particular . esther elizabeth van waldkirk , daughter of a merchant of shaffhausen , residing at geneva , aged at present nineteen years , having been blind from two moneths old , by a distemper falling on her eyes , nevertheless hath been put on to the study of learning by her father , so that she understands perfectly french , high-dutch and latin ; she speaks ordinarily latin with her father , french with her mother , and high-dutch with the people of that nation ; she hath almost the whole bible by heart ; is well skill'd in philosophy ; plays on the organs and violin ; and which is wonderful in this condition , she hath learned to write , by an invention of her fathers , after this manner : there was cut for her upon a board , all the letters of the alphabet , so deep as to feel the figures with her fingers , and to follow the traces with a pencil , till that she had accustomed her self to make the characters . afterwards they made for her a frame , which holds fast her paper when she will write , and which guids her hand to make straight lines ; she writes with a pencil rather than with ink , which might either foul her paper , or by failing , might cause her to leave words imperfect . 't is after this manner that she writes often in latin to her friends , as well as in the other two languages . but thus much may suffice to be spoken about mutes , and the possibility of their being taught intelligibly to express themselves , though their deafness should still remain . i now proceed unto things of another nature : and the next remarkable which we shall take notice of , is , concerning one now in hull in new-england ( viz. lieutenant collier ) who about sixteen years ago , being sensible of pain in his throat , made use of the common remedies in that case , but to little effect . at last the pain about those parts became very extream , especially when he drank any beer , nor was he able to swallow without much difficulty , so that he lived upon water and liquid substances . after he had been for some time in this misery , a stone appeared under his tongue , which though visible to the eye , continued there for some dayes before it was taken out ; and at last of it self fell into his mouth , ( and so into his hands ) leaving an hose behind it at the roof of his tongue . this stone i have by me , whilest i w●ite this , only some part of it is broken away ; that which remains , weighs twelve grains . the person concerned , affirms , that it was first of a yellowish colour , but now it is white , not being an inch in length , in shape somewhat resembling a mans tongue . but that which made the matter the more strange , was , that when he had occasion to void urin , he was in as much pain as if the stone had been in his bladder or kidney ; for when his urin passed from him , he was usually put into a sweat with pain and anguish ; the reason whereof i shall leave unto the more curious inquisitors into nature to determine . there are lapideous humors in the bodies of men , occasioned sometimes by colds , sometimes by ill diet which are apt to become stones . it is related by the late german curiesi , that in the year . a person of quality in● dantzick was much afflicted with a painful tumor in his tongue , a skilful chirurgeon perceiving a stone there , cut it out , upon which the patient recovered , the stone being as big as a small olive . the like hapned to another in the year . again in the year . a gentlewoman in gr●nberg , having been for several years in the spring and in the fall aff●icted with a pain in her tongue , at last the pain became intollerable , untill a stone as big as a a filberd● nut came out of her tongue , upon which she had ease . in the philosophical transactions , for the year . page . an account is given of a man in england who had a stone breeding under his tongue , occasioned by his suffering much cold in a winter sea-voyage . not long after his landing , he found an hard lump in the place where the stone was generated . there were eight years between the time of the stones first breeding and its being taken away . upon a fresh cold-taking he suffered much pain , but when his cold was over his pain ceased . at last it caused a swelling about his throat , especially at the first draught of beer at meals . the last summer of his af●●iction , the stone caused him to be vertiginous ; and some dayes before its excision , such an abundance of rheume and spittle f●owed out of his his mouth , as would presently wet all the bed about him . the stone weiged but seven grains , being much of the shape of our ordinary horse-beans . this stone was by judicious observators judged to be one of those tumors called atheroma , and therefore the name they would have it called by , is lapis atheromatis . stones have been taken out of the jovnts of many gouty persons , some cold imposthume arising in their joynts before . senner●us , flat●rus , barth●linus , skenckius , and other learned men have observed that humane bodies are subject to p●trification in every part of them , and many notable instances to this purpose are mentioned in the philosophical transactions at london ; and by the curiesi in forreign countries . i presume it will not be unacceptable unto such as have not those books , for me to relate some examples out of them to our present purpose . there was then , a man who being troubled with a catarrh and obstruction of urin , when a vein was opened there came four stones out of it . again a person that was much afflicted with a distillation of rhume . and another that was continually imployed in preparing lime . small stones bred in their lungs , many of which ( as big as peas ) were coughed up . a stone as big as a gooses egg was found adhaering to the liver of the countess of nadasti . one that died by a violent pain in his head , there was found a stone therein between the dura and the pia mater . a woman that died by nephretick pains , the physitian found her left kidney to be filled with large stones , as for the right kidney the substance of it was converted into a perfect stone . in the same year there was an ox near padua , in italy , which could by no means be made fat ; but was observed to be strangely stupid , and to hold down his head after an unusual manner ; they that killed him , found that his brains were petrified , being as hard as marble . the like hapned to another ox in suecia . nor are humane bodies wholly free from the like petrification ; for anatomists of good credit , affirm that they have known several dissected by them , whose brains were in part petrified . nay the heart it self is not exempted from this misery . there were three stones found in the heart of the emperour maximilian ii. it is no less strange that bones should be generated in the lungs , heart , and other bowels . nothing in nature seems more mysterious than that which hapned to the brother of the illustrious caspar horwath , a baron in the kingdom of hungaria , who having been for some 〈◊〉 consumptive , after his death the 〈◊〉 opened him , and found in the midst of 〈◊〉 heart ( which was very much dried ) a bone like an almond , perfectly expressing the genuine effigies of the dead gentleman , representing his very beard , and all the feature● of his face so exactly , as that it was not possible for any artist to have drawn a pic●●●e more like the person , than nature had performed in this bone ( vide germ. ethem . ●n . . o●serv . . p. . ) moreover , credible hi●tories report , that in africa , the bo●●●s of men ( and of other animals ) have been turned into perfect stones . nor is that much less prodigious which 〈◊〉 reports concerning a tailors wife ( her 〈◊〉 was c●lu●ba chatry ) who having 〈◊〉 with child , the usual time for deliver being come , was in great pain , and other 〈…〉 of birth appeared , yet she was never delivered , but lived twenty eight yea●s in much mis●ry , still retaining her burden . 〈…〉 death , the physitians foun● 〈…〉 child within her was turned into 〈…〉 med. lib. . part . c●p. . 〈…〉 hath 〈…〉 this . and within a 〈…〉 a thing as prodigious and aston●●●ng ( though without any lapidification ) as any of the fo●mer relations . for in the year . the wife of iohn ●●get at t●louse in france , being with child and come to her f●ll time , was in travailing pains , but no child followed . for the space of twenty years she perceived the child to stir , with many t●oublesome symptoms accompanying ; but for the six last years of her life , she perceived it not to move ; falling sick she requested a chirurgeon to open her after she was dead ; that being done , a child was found in her body , neither putrifi●d nor yet petrified . all the inward parts of the child were discoloured with a blackishness , except the heart , which was red , and without any issuing blood . this infant weighed eight pound averdupoise . the mother died , iune . . being about the sixty fourth year of her age. i should hardly give credit to a story so stupendous and incredible , were it not mentioned in the philosophical transactions ( no. . p. . as a thing most undoubtedly true . but to conclude the discourse we are upon , i shall only add here , that it is not so strange for stones to breed in all parts of the bodies of men , as for plants , and diverse sorts of animals to be formed therein : yet many authors have attested to this . and a late writer affirms that there was not long since a woman who having drunk stagnating water out of a pond where frogs used to keep , grew cachectical , and swelled so as that she was thought to be hydropical . one evening walking near the ponds where the frogs croked , she perceived frogs to croke in her belly . acquainting a physitian , he gave her a strong cathartick , whereupon she cast up two living frogs pretty large , green on their back and yellow under their bellies , and voided three dead by siege , with a great deal of greenish serum , after which she was well disposed . again in the year . a man living near lyons in france , voided a worm seven ells long , scaly like a serpent , and hairy . see the weekly memorials for the ingenious , p. , , . chap. x. of remarkable tempests in new-england . a remark upon the hurricane , anno. . a remarkable accident by a sudden freezing of rain in the year . a strange whirl-wind in cambridge . another in new-haven colony . another at springfield . some parallel instances . of earthquakes in this countrey . land wonderfully removed . parallel stories . of remarkable floods this year , not only in new-england , but in other parts of the world. an account of a prodigious flood in france five years ago , with conjectures concerning the natural reason of it . other remarkables besides those already mentioned , have hapned in this countrey , many of which i cannot here insert , as not having received a full and clear account concerning them . nevertheless , such particulars as i have by good and credible hands been informed of , i shall further add . and let it be here recorded , that we have seen diverse tempests in new-england , which deserve to have a remark set upon them , in respect of some notable circumstances wherewith they have been attended . i have not heard of any storm more dismal than the great hurricane which was in august . the fury whereof threw down ( either breaking them off by the bole or plucking them up by the roots ) thousands of great trees in the woods . of this some account is given by mr. 〈◊〉 , in the first chapter of our present collection . and i must confess , i have peculiar reason to commemorate that solemn providence , inasmuch as my father and mothe● , and four of my brethren were then in a vessel upon the coast of new-england , being at anchor amongst the rocks at the isles of sholes when the storm began ; but their cables broke , and the ship was driving directly upon a mighty rock , so that all their lives 〈◊〉 given up for lost , but then in an instant of time , god turned the wind about , which carried them from the rock of death before their eyes : this memorable providence is mentioned in my fathers life , both in that edition published in this countrey , page , . and also in that published by mr. cl●rk in his last volumn of lives , page . wherefore i shall not here further enlarge upon it . in the year . near the town of concord in new-england , there hapned that which is somewhat rare , and therefore to be reckoned amongst remarkable accidents . in the moneth of february , it having rained a great part of the day , at night it froze extreamly , so as that many limbs were broken off from many trees by the weight of the ice , caused by the sudden friezing of the rain upon the boughs . it was somewhat formidable to hear the crackings ma●e a good part of the night , by the falling of so much wood ( thousands of cords ) as was by that means occasioned . of later years several places in this countrey have been visited with strange and awful tempests . that was very remarkable which hapned in cambridge in new-england , iuly . . the persons who were witnesses of that very amazing providence have declared what themselves observed about it . the history whereof i shall here insert , a worthy person having furnished me with the following narrative . samuel stone of cambridge in new-england does declare and testifie , that iuly . . about two of clock in the afternoon , he being with his young son in the field , the wind then southerly , he observed a cloud in the north-west in opposition to the wind , which caused a singing noise in the air , and the wind increased , till the whirl-wind came , which began in the mead●● near where he was , though then it was not so violent as it proved afterwards , as it passed by him it sucked up and whirled about the hay that was within the compass of it : it passed from him towards his house over an hill , tearing down several trees as it went along ; and coming to his barn car●ied off a considerable part of the roof ( about twenty four foot one way , and thirty the other , fell near the dwelling-house where people were , yet could not its fall be heard by them ( yet it was so great that it was heard by some a mile off ) by reason of the great rushing noise of the wind. afterwards as it pressed towards matthew bridge's house , it tore down some trees and indian corn , and there rose up into the air for the space of a quarter of a mile ; afterwards it came down upon the earth in a more violent manner ; the effects whereof he saw not , but it may be known by the following relation . matthew bridge who was an eye-witness of what hapned , declares that he observed a thick cloud coming along his fathers field before his house , as to appearance very black ; in the inside of the cloud as it passed over him , there seemed to be a light pillar as he judged about eight or ten foot diameter , which seemed to him like a screw or solid body . it s motion was continually circular , which turned about the rest of the cloud . it passed along upon the ground , tearing all before it , bushes by the roots , yea the earth it self , removing old trees as they lay along on the earth , and stones of a great magnitude , some of which could not be found again : great trees were twisted and torn down , and carried a distance from the place where they were ; branches of trees , containing about a load of wood , were blown from their bodies ▪ and carried forty yards or more . the cloud it self was filled with stones , bushes , boughs , and other things that it had taken up from the earth , so that the top and sides of the cloud seemed like a green wood. after it went from him , it went a mile and half before it scattered , bearing down the trees before it above a mile in breadth ; passing through a thick swamp of spruse , pine , and other young trees ( which was about half a mile through ) it laid all flat to the ground , yet the trees being young , are since risen up : it was observable as it passed through a new planted orchard , it not only pulled up some of the young trees by the roots , but broke off some of them in the bodies , about two or three foot high ▪ as if they had been shot off not hurting the stocks . moreover , there was such a great noise made by the storm , that other considerable noises at the same time , as falling of very great trees very near one , 〈◊〉 not be heard . the above said 〈…〉 , and a boy with him endeavoured to run to 〈…〉 , but were prevented by the sto●m , so that they were necessitated to ly 〈◊〉 upon the ground behind some bushes , and this thick cloud and pillar passed so near them as almost to touch their feet , and with its force bent the bushes down over them , and yet their lives were preserved . iohn robbins a servant man was suddenly slain by this storm , his body being much bruised , and many bones broken by the violence thereof . thus concerning that . the last year was attended with sundry remarkable tempests in several parts of this countrey . one of which hapned in new-haven colony , iune . . concerning which i have received from a good hand the following account . this storm began about h. p. m. and continued two hours . it reached stratford , milford , ●airfield , new-haven , and it was very violent in every one of these places , especially milford , where three barns were blown down by it , and one house new built , that was forty foot in length , well inclosed , was moved from the foundation at one corner , near two foot and an half ; but the greatest strength of the storm was about six miles above stratford , as is evident by the great havock , that is there made , for the compass of half a mile in breadth , scarce a tree left standing , which is not shaken by the storm ; the strongest oaks are torn up by the roots , some two foot , some three foot and more over ; young saplins that were not so big as a mans middle , were broken off in the midst : this storm came out of the west , and the wind did before the end somewhat vere towards the north ; it was attended with a violent rain : the very noise of the wind in the woods , was such , as that those that were in it could not hear the fall of a tree a few rods from them . great limbs of trees were carried like feathers in the air an incredible distance from the trees they were broken from : many that were at work in the woods were in great danger , and had no way to preserve themselves but by running into open plains , where there were no trees . the strength of the storm passed along east and by south , over stratford river , and between milford and new-haven , and there it passed away into the sound towards long-island : many thousands of trees were blown down both above and below the place before specified , but in the compass of that half mile , the greatest strength of the storm was ; for here almost there was an universal destruction of all the trees , leaving the place upon hills so naked that very few trees are found standing . thus of that tempest . also , on iune . . there were the most amazing lightnings that have been known in new-england , a great part of the night being thereby made as light as the day . in some places grievous hail fell with the lightning , breaking the windows of some houses . but at springfield it was most dreadful , where great pieces of ice , som● seven , some nine inches about , fell down from the clouds with such violence that the shingles upon some houses were broken thereby , and holes beat into the ground , that a man might put his hand in . several acres of corn ( both wheat and indian ) were beat down and destroyed by the hail . yet this hail-storm ( though terrible ) was not comparable to that which hapned three years ago in another part of the world , viz. at the town of bl●is in france , where the people were by the amazing fury of a prodigious tempest affrighted out of their sleep , and forced to rise out of their beds that they might save their lives . several houses , and two ( churches ) meeting-houses , were beat down to the ground . this tempest was likewise accompanied with a most prodigious hail , many thousand stones being found as big as a mans ●ist . this unusual artillery of heaven , broke all the slates wherewith the hou●es were covered , and the glass-windows , all over the town , as if they had been beaten in a morter . without the town eight whole parishes with the fields adjacent were wholly ruined by that hail , in such a terrible manner , that it seemed as if no corn had been sown , or vines planted there . four other parishes were much endamaged , multitudes of chimneys beaten down , so that the damage thereby , with the breaking of the windows and tyles , were valued to be above two hundred thousand crowns ; and the harm in the vineyards , and corn-fields invaluable . the divine providence was very much seen , in that man , woman nor child were killed in this fearful desolation . the reader may see a more full relation of this prodigious hail-storm in mr. burton's surprising miracles of nature , page , . as for those sudden gusts wherewith part of cambridge , and several towns near new-haven in n●●-e●gland were alarm'd , the like hapned at a 〈◊〉 in england , fourteen years ago ; the 〈◊〉 whereof may be seen in the 〈◊〉 transactions numb . . page . 〈◊〉 i shall here insert . it is that which 〈◊〉 , octob. . . betwixt five and ●ix of the clock in the evening , the wind 〈◊〉 , at ashley in north-hamptonshire , hapned a formidable hurricane , scarce bearing sixty yards in its breadth , and spending it self 〈◊〉 about seven minutes of time . its first disc●●n'd assault was upon a milk-maid , taking her pail and hat from off her head ; and carrying it many scores of yards from her , where it lay undiscovered some dayes . next , it storm'd the yard of one sprigge , dwelling in westthorp ( a name of one part of the town ) where it blew a wagon-body off of the axel-trees , breaking the wheels and axel-trees in pieces , and blowing three of the wheels so shattered over a wall. the wagon stood somewhat cross to the passage of the wind. another wagon of mr. sali●b●ries marched with great speed upon its wheels against the side of his house to the astonishment of the inhabitants . a branch of an as●-tree of that bigness that two lusty men could scarce lift it , blew over mr. salisburies house without hurting it ; and yet this branch was torn from a tree , an hundred yards distant from that house . a slate was found upon a window of the house of samuel templer esqr. which very much bent an iron bar in it ; and yet t is certain ▪ that the nearest place , the slate was at first forced from , was near two hundred yards . not to take notice of its stripping of several houses ; one thing is remarkable , which is , that at mr. maidwells senior , it forced open a door , breaking the latch , and thence marching through the entry , and forcing open the dairy door , it overturned the milk-vessels , and blew out three panes or lights in the window ; next it mounted the chambers , and blew out nine lights more : from thence it proceeded to the parsonage , whose roof it more than decimated ; thence crosseth the narrow street , and forcibly drives a man headlong into the doors of tho. brigges ▪ then it passed with a cursory salute at thomas marstones , down to mr. george wignils , at least a furlongs distance from marstons , and two furlongs from sprigges , where it plaid notorious exploits , blowing a large hovel of peas from its supporters , and settling it cleaverly upon the ground , without any considerable damage to the thatch . here it blew a gate post , fixed two foot and an half in the ground , out of the earth , and carried it into the fields , many yards from its first abode . thus much concerning remarkable tempests . earthquakes deserve to be mentioned amongst remarkable providences , since aristotle himself could say , that the man is stupid and unreasonable who is not affected with them . this part of the world hath not been altogether free from such tremendous accidents , albeit , through the gracious providence of god ) there never was yet any harm done amongst us thereby , so far as i have heard . the year . was attended with a considerable earth-quake . there are who affirm that they heard a strange kind of noise before the earth began to tremble . another earth-quake was observed in some parts of new-england , anno domini . also in in the year . on the , , and of ianuary , the earth was shaken at least six times in the space of three dayes . i remember that upon the first approach of the earth-quake , the things on the shelves in the house began to move . many people ran out of their houses with fear and amazement : but no house fell , nor was any damage sustained . there was another earth-quake● april . . we in boston were sensible of it , but some other parts of the countrey were more terribly shaken . the indians say that the earth-quake this year , did stop the course of a considerable river . it is also reported , that amongst the french in nova-scotia , there hapned an earth-quake which rent an huge rock asunder to the center , wherein was a vast hollow of an immeasurable depth . concerning earth-quakes which have lately hapned in remoter parts of the world ▪ i shall not here insert any thing , having mentioned them in my discourse of comets , printed the last year . only therein i have not taken notice of that memorable earth-quake ▪ may . . having received information concerning it more lately . such readers as are inquisitive into things of this nature ▪ may see that earth-quake described and discoursed on , in the weekly memorials for the ingenious ▪ page , &c. remarkable was that which hapned a. d. . at a place called kenebunck , in the province of main in new-england , where not far from the river side a piece of clay ground , was thrown up over the top of high oakes that grew between it and the river , into the river , stopping the course thereof , and leaving an hole forty yards square , wherein were thousands of clay bullets , like musket bullets . it is also remarkable , that the like to this hapned at casco ( twenty miles to the eastward of the other place ) much about the same time : whether the removal of this ground did proceed from an earth-quake , or by the eruption of mineral vapors , or from some other cause , may be disputed . they that would give a probable conjecture concerning the natural cause , must first know whether a great drought , or much rain , or both successively , did not proceed , of which i am not informed . the like memorable accidents have hapned in several places in england , both in the former , and in this present age ; which it may be t will be pleasing and edifying to some readers for me here to commemorate . to proceed . the like to what hath been related , fell out . in hereford-shire ; marcley hill , in the east part of the shire ; with a roaring noise , removed it self from the place where it stood , and for three dayes together travelled from its old seat . it began first to take its journey , february . being saturday , at six of the clock at night , and by seven of the clock next morning , it had gone forty paces , carrying with it sheep in their cotes , hedg rows , and trees , whereof some were overturned ▪ and some that stood upon the plain are firmly growing upon the hill , those that were east were turned west , and those in the west were set in the east . in this remove it overthrew kinnaston chappel , and turned two high-wayes near an hundred yards from their old paths . the ground that thus removed was about twenty six acres , which opening it self with rocks and all , bore the earth before it for four hundred yards space , without any stay , leaving pasturage in place of the tillage , and the tillage overspread the pasturage . lastly overwhelming its lower parts , it mounted to an hill of twelve fathom high , and there rested , after three dayes travel . again on the third of ianuary , a. d. . at hermitage in dorset-shire , a place of ground of three acres , removed from its old place ( as is testified by stow in his summary ) and was carried over another closure where alders and willows grew , the space of forty rod or perches , and stopped the high-way that led to corne , and the hedges that it was inclosed with , inclose it still , and the trees stand bolt upright , and the place where this ground was before , is left like a great pit. also on the fourth of august . at motingham in kent , after a very violent tempest of thunder and rain , the ground suddenly began to sink , and three great elms growing upon it , were carried so deep into the earth , that no part of them could any more be seen . the hole left is in compass eighty yards , and a line of fifty fathom plummed into it finds no bottom . also december . . a mile and half from westram southward ( which is not many miles from moti●gam ) two closes lying together , separated , with an hedge of hollow ashes ; there was found a part thereof twelve pearches long , to be sunk six foot and and an half deep ; the next morning fifteen foot more ; the third morning eighty foot more at the least , and so daily that great trench of ground containing in length about eighty pearches , and in breadth twenty eight , began with the trees and hedges on it , to lose it self from the rest of the ground lying round about it , and withal to move and shoot forward day and night for eleven dayes . the ground of two water-pits , the one six foot deep of water , the other twelve at the least , and about four pearches over in breadth , having sundry tuffs of alders and ashes growing in the bottoms , with a great rock of stone under them , were not only removed out of their places , and carried towards the south , at least four pearches a pieces , but withal mounted aloft , and become hills , with their sedge , flags , and black mud upon the tops of them , higher than the face of the water which they had forsaken ) by three foot , and in the place from which they are removed ; other ground which lay higher is descended , receiving the water which lies upon it . moreover , in one peace of the plain field , there is a great hole made by linking of the earth to the depth of thirty foot at the least , being in breadth in some places two pearches over , and in length five or six pearches . also there an hedge thirty pearches long , carried southwad with his trees , seven pearches at the least ; and sundry other sinkings there be in divers places , one of sixty foot , another of forty seven , and another of thirty four foot , by means of which confusion is is come to pass , that where the highest hills were , there be the deepest dales , and the lowest dales are become the highest ground . the whole measure of breaking , was at the least nine acres . one instance more i find to the like purpose in mr. childrey his britannia baconica , pag. where speaking of the natural rarities of cheshire , he thus writeth , iuly . . about . h. in the parish of bukley , was heard a very great noise like thunder afar off , which was much wondered at , because the sky was clear , and no appearance of a cloud . shortly after a neighbour comes to me ( saith the author of this relation ) and told me i should see a very strange thing , if i would go with him , so coming into a field , called the lay-field , we found a very great bank of earth which had many tall oaks growing on it , quite sunk under the ground , trees and all . at first we durst not go near it , because the earth for near twenty yards round about is exceeding much rent , and seems ready to fall in ; but since that time my self and some others by ropes have ventured to see the bottom , i mean to go to the brink , so as to discern the visible bottom , which is water , and conceived to be about thirty yards from us , under which is sunk all the earth about it for sixteen yards round at least ; three tall oaks , a very tall awber , and certain other small trees , and not a sprigg of them to be seen above water : four or five oaks more are expected to fall every moment and a great quantity of land is like to fall , indeed never ceasing more or less , and when any considerable clod falls , it s much like the report of a canon . we can discern the ground hollow above the water a very great depth , but how far hollow , or how far deep is not to be found out by man. some of the water was drawn out of this pit with a bucket , and they found it to be as salt as sea-water ; whence some imagine that there are certain large passages there , into which the sea flows under ground , but i rather think , that this salt-water is no more but that which issues from those salt springs about nantwich , and other places in this shire . but of this no more at present . some remarkable land-floods , have likewise hapned in new , england . nor is that which came to pass this present year to be here wholly passed over in silence . in the spring time the great river at connecticot useth to overflow , but this year it did so after midsummer ▪ and that twice : for iuly . . a considerable flood unexpectedly arose , which proved detrimental to many in that colony . but on august . a second and a more dreadful flood came . the waters were then observed to rise twenty six foot above their usual boundaries . the grass in the meadows , also the english grain was carried away before it . the indian corn by the long continuance of the waters is spoiled : so that the four river towns viz. windsor , hartford , weathersfield , middle-town , are extream sufferers . they write from thence , that some who had hundreds of bushels of corn in the morning , at night had not one peck left for their families to live upon . there is an awful intimation of divine displeasure remarkable in this matter ; inasmuch as august . a day of publick humiliation with fasting and prayer , was attended in that colony , partly on the account of gods hand against them in the former flood ; the next week after which , the hand of god was stretched out over them again , in the same way , after a more terrible manner then at first . it is also remarkable that so many places should suffer by inundations as this year it hath been . for at the very same time when the flood hapned at connecticot , there was an hurricane in virginia attended with a great exundation of the rivers there , so as that their tobacco and their indian corn is very much damnified . moreover , we have received information this summer , that the mighty river danow ( the biggest in europe ) hath overflowed its banks , by means whereof many have lost their lives . also near aix in france , there lately hapned an unusual flood , whereby much harm was done ; and had the waters continued rising but one hour longer , the city had probably been destroyed thereby . there was likewise a sudden and extraordinary flood in iamaico , which drowned many ( both men and beast ) and was very detrimental to some plantations there . they that came lately from thence , assure us that the waters in some places arose an hundred and fifty foot . such mighty streams did the heavens suddenly power down upon them . thus doth the great god who sits king upon the floods for ever , make the world see how many wayes he hath to punish them , when it shall seem good unto him . many such things are with him . there are who think that the last comet , and those more rare conjunctions of the superiour planets , hapning this year , have had a natural influence into the mentioned inundations . concerning the flood at connecticot , as for the more immediate natural cause , some impute it to the great rain which preceded . others did imagine that some more than usual cataracts did fall amongst the mountains , there having been more rain then what now fell , sometimes when no such flood has followed . it is not impossible , but that the wind might be a secondary cause of this calamity ; judicious observators write concerning the river dee in cheshire in england , that though much rain do fall , it riseth but little , but if the south wind beat vehemently upon it , then it swells and overflows the grounds adjoyning extreamly ; the reason of which is , that the river being broad towards the sea , when the rain falls it hath a quick and easie passage , but the south wind brings the sea in , and doth somewhat stop the free passage of the river into the sea. whether there might not be some such natural reason of the great flood in connecticot at this time ; the ingenious upon the place , who know best how things are there circumstanced may consider . with us in boston it was then at first an euroclydon ; but in the afternoon the wind became southerly , when it blew with the greatest fierceness . if it were so at connecticot , it seems very probable that the fury of the wind gave a check to the free passage of the river , which caused the sudden overflowing of the waters . it has moreover been by some observed , that the breaking forth of subterraneous waters has caused very prodigious floods . since the dayes of noah , when the fountains of the great deep were opened , no history mentions a more surprizing and amazing inundation than that which hapned five years ago at gascoyn in france ) proceeding ( as t is probably judged ) from the irruption of waters out of the earth . concerning which remarkable accident , a judicious account is given in the late philosophical collections , published by mr. robert hook , page . there being but one of these books in the countrey ; the ingenious will not blame me , if i here insert what is there related , which is as followeth ; in the beginning of the moneth of iuly , . after some gentle rainy dayes which had not swelled the waters of the garonne more than usual ; one night this river swelled all at once so mightily , that all the bridges and mills above tolouse were carried away by it . in the plains which were below this town , the inhabitants who had built in places , which by long experience they had found safe enough from any former inundation , were by this surprized , some were drowned together with their cattle ; others had not saved themselves but by climbing of trees , and getting to the tops of houses ; and some others which were looking after their cattle in the field , warned by the noise which this horrible and furious torrent of water ( rowling towards them with a swiftness like that of the sea ( in britain he means ) made at a distance , could not scape without being overtaken , though they fled with much precipitation : this nevertheless did not last many hours with this violence . at the same time exactly , the two rivers only of adour and gave , which fall from the pyraenean hills , as well as the geronne , and some other small rivers of gascoyn , which have their source in the plain , as the gimone , the save and the ratt , overflowed after the same manner , and caused the same devastations . but this accident hapned not at all to the aude , the ariege , or the arise ▪ which come from the mountains of toix , only that they had more of the same then those of the conseraut , the comminge , the bigorre . those who have heard talk of those inundations at a distance , were not at all astonished at it , believing it to proceed from the violent rains of some tempests which had suddenly filled these rivers , or that they had caused a sudden thaw of the snow of the pyraeneans , which had swelled the rivers that were near . monsieur martel of montabaun , advocate of the parliament , and inquisitive and learned man hath searched after this cause of this deluge ( by the order of monsieur foucault intendant de iustice en la generalite de montaban , one not less seeing and understanding in ingenious sciences , than expert and exact in the performance of his charge and imployment ) understanding that this overflowing could not be produced by either of the forementioned causes , and being assured that it must have had one more extraordinary than all these . and first he grounded his thoughts upon the report of the people of the place who were witnesses of this prodigy . and above all of those who being in the highest valleys of the pyraeneans at the very source , had either seen or known all circumstances , for they all agreed , that it had rained indeed but that the rain was neither so great , nor lasted so long as to swell the rivers to that excess , or to melt the snow off the mountains . but the nature of these waters , and the manner of their flowing from the mountains , confirmed him perfectly in his sentiments . for , . the inhabitants of the lower pyraeneans observed , that the waters overflowed with violence from the entrails of the mountains , about which there were opened several channels , which forming so many furious torrents tore up the trees , the earth and great rocks in such narrow places where they found not a passage large enough . the water which also spouted from all the sides of the mountain in innumerable jets , which lasted all the time of the greatest overflowing , had the tast of minerals . . in some of these passages the waters were stinking ( as when one stirs the mud at the bottom of mineral water ) in such sort that the cattle refused to drink of it , which was more particularly taken notice at lombez , in the overflowing of the save , ( which is one of the rivers ) where the horses were eight hours thirsty before they would endure to drink it . . the bishop of lombez having a desire to cleanse his gardens , which the save passing through by many channels by this overflowing , had filled with much sand and mud ; those which entred them felt an itching like to that which one feels when one bathes in salt-water , or washes one self with some strong lixivial : these waters have caused the same kind of itching risings in the skin . this last observation is not less strong then both the others to prove ▪ that this over-flowing was not either caused by the rains , or by the meltings of the snow , because this itching could not be produced by either of the said waters , which are not at all of this nature , but by some mineral juice , either v●riolic or aluminous , which the waters had dissolved in the bowels of the mountains , and had carried along with it in passing through those numerous crannies . and t is for this reason that monsieur martel believes he had found out the true cause of this overflowing to be nothing else but the subterraneous waters ; for if the heavens have not supplied his prodigious quantity of waters , neither by the rain , nor the melting of the snow : it cannot come else where then from the bowels of the earth , from whence passing through divers channels , it had contracted and carried along with it that stinking and pungent quality . but this much concerning late remarkable floods . chap. xi . concerning remarkable judgements . quakers judicially plagued with spiritual iudgments . of several sad instances in long-island . and in plimouth colony . that some of the quakers are really possessed with infernal spirits . proved by a late wonderful example of one at balsham near cambridge in england . of several who imprecated vengeance upon themselves . the woful end of drunkards . and of those that have designed evil against the churches of christ in new-england . those memorable iudgements which the hand of heaven has executed upon notorious sinners , are to be reckoned amongs remarkable providences . lubricus his locus & difficilis . he undertakes a difficult province that shall relate all that might be spoken on such a subject , both in that it cannot but be gravaminous to surviving relations , when such things are published , also in that men are apt to misapply the unsearchable judgements of god , which are a great deep , as iob's friends did ; and wicked papists have done the like , with respect to the untimely death of famous zuinglius . we may not judge of men meerly by outward accidents which befal them in this world , since all things happen alike unto all , and no man knoweth either love or hatred by all that is before them . we have seen amongst our selves , that the lords faithful servants have sometimes been the subjects of very dismal dispensations . there hapned a most awful providence at farmington in connecticot colony , dec. . . when the house of serjeant iohn hart taking fire in the night , no man knows how , ( only it is conjectured that it might be occasioned by an oven ) he and his wife , and six children were all burned to death before the neighbours knew any thing of it , so that his whole family had been extinguished by the fatal flames of that unhappy night , had not one of his children been providentially from home at that time . this hart was esteemed a choice christian , and his wife also a good woman . such things sometimes fall upon those that are dear unto god , to intimate , if this be done to the green tree , what shall be done to the dry , that is fit for nothing but the fire . nevertheless , a judgement may be so circumstanced , as that the displeasure of heaven is plainly written upon it , in legible characters . on which account it is said , that the wrath of god is revealed from heaven against all ungodliness and unrighteousness of men , rom. . . sundry learned men have published whole volumns profitable to be read , on this subject , e. g. goulartius his historical collections . honsdorsius in his historical theater ; which is inlarged by lonicerus . chassalion his memorable histories of the judgements of god. and amongst our english writers , d. beard in his theater of gods judgements , with dr. taylor 's additions ; and mr. clark in his two volumns of examples , have said enough to convince atheists that there is a god , and that there is a judgement . yea , the divine providence in remarkable punishments inflicted upon very wicked men has been so conspicuous and glorious , as that the gentiles of old could not but take notice of it . the poet could say , raro antecedentem scelestum deseruit pede paena claudo . and whereas epicures did object that evil men sometimes escape punishment a long time ; plutarch ( whose works beza esteemed to be amongst the most excellent of humane writings ) has a notable treatise , the design whereof is to vindicate divine justice in this matter . many remarkable example to our present purpose , have hapned in new-england , and more than i shall at present take notice of . all wise men that are acquainted therewith , observe the blasting rebukes of providence upon the late singing and dancing quakers , in signal instances , two or three of which may be here recorded , that so others may hear and fear and do no more so wickedly . the first instance , shall be that which concerns the unhappy man that was murdered in long-island , of which a good hand in those parts , in a letter bearing date , decemb. . . writes as follows . there went down about a moneth since three mad quakers , called thomas case's crew , one man named denham , belonging to newer-snicks , and two women with him belonging to oyster-bay ; these went down to south-hold , where they meet with samuel banks of fairfield , the most blasphemous villain , that ever was known in these parts . these joyning together with some other inhabitants of south-hold , of the same spirit ; there went into their company a young merchant , named thomas harris , who was somewhat inclining to the quakers before ; ( he belonged to boston ) they all got about him , and fell a dancing and singing , according to their diabolical manner . after some time , the said harris began to act like them , and to dance , and sing , and to speak of extraordinary raptures of joy ; and to cry out upon all others as devils , that were not of their religion ; which also they do frequently : when the said harris manifested these signs of conversion , as they accounted it ; they solemnly accepted of him as one of their company ; and banks or denham ( for i have forgotten which of the two ) gave him this promise , that hence forward his tongue should be as the pen of a ready writer , to declare the praises of their lord. after this , the young man who was sober and composed before , ran up and down , singing ioy , and calling such devils as should say any thing in way of opposition : and said his father was a devil that begat him . quickly after he went from the town of south-hold , to a farm belonging to that town , to the house of a quaker of the same spirit , and went to bed before the rest of the family , and when a young man of the same house went to go to bed to him , he told him that he must get up , and go to south-hold that night , where he had left banks and the rest ; the young man endeavoured to perswade him to lie still till day , but he would not , but gat up , and went away ; after some time he was missed , and enquiry made for him , but he could not be heard of , only his hat , and gloves , and neck-cloth was found in the road from the farm to the town . and two dayes after , banks looking into a bible , suddenly shut it again , crying out , his friend harris was dead ; the next day he was found by the sea side , about a quarter of a mile from the place , where his hat and other things were found , but out of the road , with three holes like stabs in his throat , and no tongue in his head , nor the least sign thereof , but all was clear to his neck-bone within , his mouth close shut , one of his eyes hanging down upon his cheek out of his head , the other sunk so deep in his head that at first it seemed quite out , but was whole there . and mr. ioshua hobart , who was one of them to view his dead body , told me that there was no sign of any tongue left in his mouth , such was the end of that tongue which had the promise of being as the pen of a ready writer . further the night after he was buried , captain young ( who is high sheriff and chiefly concerned in looking after the business ) as he told me himself , being in bed , in the dead of the night , was awakened by the voice of this harris , calling to his window very loud , requiring him to see that justice was done him ; this voice came three times in that night ; the next night when he was asleep , it came into his house , close to his bed-side , and called very loud , asking him if he heard him , and awaked him . thus concerning that tragical story . an intelligent and credible person living upon that island , in a letter , dated september . . adds as follows ; there was about four years since , by some of the same crew , another attempt made amongst us , which was also attended with the like providence , though not so fatal an issue ; there was a young woman , a daughter of a quaker among us , who was howled into their society , as harris was , and quickly fell to railing on others , and then to raving , being in a dreadful condition , so that several persons of their gang watched with her , and she was made wonderful strong to out-strive them , and to break away from them . one of their own party newly in favour with them , told me that he was by in the night when they watched with her , and in the very darkness of the night , they heard a very doleful noise , like the crying of a young child in the yard or field near the house , which filled the auditors with some fearful apprehensions , which when the young woman heard , she violently brake from her attendance , saying , the lord calls me , and i must go , so in the dark she got from them , to the cry-ward as they supposed , and it was a good space of time before they could find her , and then she was as one affrighted , and bereaved of understanding , and continued so a space of time , sometimes ridiculous to behold , sometimes very awful , till such times as justice wood of huntington , by the use of means recovered her , which her quaking friends notwithstanding their brags could not do ; so that i heard her husband say , that he was convinced that the devil was among them . this providence was at that time fearful among us , yet since , both that woman and her husband are railing quakers , and do hum and revile as the rest of them , though several forsook their society upon this account . thus hee : that which was perpetrated by this woful generation of quakers , no longer since than this last summer in plimouth colony , is horrid to be related . yet inasmuch as the publication of it , will make appear unto all mankind , that quakers are under the strong delusions of satan ; i think my self bound to acquaint the world , that not many moneths ago , a man passing under the name of ionathan dunen ( alias singleterry ) a singing quaker , drew away the wife of one of marshfield to follow him ; also one mary ross falling into their company , was quickly possessed with the devil , playing such frentick and diabolical tricks , as the like hath seldom been known or heard of . for she made her self naked , burning all her clothes ; and with infinite blasphemy said that she was christ , and gave names to her apostles , calling dunen by the name of peter , another by the name of thomas , declaring that she would be dead for three dayes , and then rise again ; and accordingly seemed to die ; and while she was pretendedly dead , her apostle dunen gave out , that they should see glorious things after her resurrection . but that which she then did , was , she commanded dunen to sacrifice a dog. the man and the two women quakers danced naked together , having nothing but their shirts on . the constable brought them before the magistrates in plimouth , where ross uttered such prodigious blasphemy as is not fit to be mentioned , dunen fell down like a dead man upon the floor , and so lay for about an hour , and then came to himself . the magistrates demanding the reason of his strange actings , his answer was , that marry ross bid him , and he had no power to resist . thus when men will not receive the truth in the love of it , the righteous judgement of god sends upon them the efficacy of error , that they shall believe a lie . that the quakers are some of them undoubtedly possessed with evil and infernal spirits , and acted in a more than ordinary manner by the inmates of hell , is evident , not only from the related instances , but by other awful examples which might be mentioned . they are indeed to be pitied , in that they themselves know not that an evil spirit doth possess and act them . yet others should from that consideration dread to come among such creatures , lest haply the righteous god suffer satan to take possession of them also . memorable and marvelous is that relation published the last year , by dr. henry more , in his addition to mr. glanvils collections , page . &c. wherein a true and faithful account is given of a man whose name is robert churchman , living at balsham in cambridge-shire , who was for some time inveigled in quakerisme , and then an infernal spirit spake in him , pretending to be an angel of light. inasmuch as there is ( so far as i have heard ) but one of those books in this countrey ; i suppose it will be a service for the truth , and may ( if the lord please to add his blessing ) tend to reclaim some from the error of their way , and to deterr those from quakerisme who have through the temptations of satan any inclinations thereunto , if that notable history should be more divulged ; i shall therefore here insert it . and thus it was , dr. templar ( the minister in balsham ) perceiving that robert churchman was in danger of being poysoned and seduced by the papers which the quakers had been dispersing in that place , desired him , that when any of their books came to his hands , he might have the perusal of them . which being granted , he suggested that it would be very convenient that the person who had given him that book should be present when they considered it together . this also was consented to . when the quaker came , a special subject of the discourse was , whether the scripture is to be owned as a rule : this the quaker denied , asserting that the rule was within them . hereupon dr. templar desired churchman to take notice , that the quakers did not own the scriptures to be their rule , which before this conference he would not believe concerning them . the next time he met with his brother thomas churchman , he acquainted him with the conference which had been in dr. templars house , and said for his part he would not be of that religion which did disown the scripture to be the rule . not long after , the wife of the forementioned quaker coming to his house to visit his wife , he met her at the door , and told her she should not come in , intimating that her visit would make division betwixt them . after some parley the quakers wife spake unto him in these words , thou wilt not believe unless thou see a sign , and thou mayest see some such . within a few nights after , robert churchman had a violent storm upon the room where he lay , when it was very calm in all other parts of the town , and a voice within him , as he was in bed , spake to him , and bid him sing praises , sing praises ; telling him , that he should see the glory of the new ierusalem ; about which time 〈◊〉 glimmering light appeared all about the room . toward the morning the voice commanded him to go out of his bed naked , with his wife and children . they all standing upon the floor , the spirit making use of his tongue , bid them to lie down and put their mouthes in the dust ▪ which they did accordingly . it likewise commanded them to go and call his brother and sister , that they might see the new-ierusalem , to whom he went naked about half a mile . when he had delivered his message , that which spake within him to denounce wrath against them , and declare that fire and brimstone would fall upon them , as it did upon sodom and gomorrah , if they did not obey ; and so he returned to his own house . where upon the floor of a low room , he stood-about three or four hours . all that while he was acted in a very unusual manner , sometimes the spirit within forced him to sing , sometimes to bark like a dog. when his brother and sister who followed him were very importunate with him to resist it , it bid him to kill them , making use of these words , these my enemies which would not that i should reign over them , bring them and slay them before my face . it made him to utter with great readiness ; many places of scripture , which he had no knowledge of before . the drift of what was spoken , was to perswade him to comply with the quakers , and it named some which lived in the neighbouring towns. about three or four hours being thus spent , he came to himself , and was able to give a perfect account of what had be fallen him . several nights after , the same trouble returned upon him . his wife was tortured with extraordinary pains ; the children which lay in the room , complained that their mouthes were stopped with wool as they were in bed. the disturbance was so great , that he had thoughts of leaving his house for a time , and made it his desire to be at dr. templars ; who prevailed with him not to be so sudden in his removal , but to make some further trial. it pleased god upon a continuation with him in prayer every day in the house , that he was at last perfectly free from all molestation . the quakers hearing of his condition , gave it out , that the power of god would come upon him again , and that the wound was but skinned over by the priest. which made dr. templar the more importunate with him to keep close to the publick worship of god , and to have nothing to do with them or their writings . which direction he followed till november . and then perusing one of their books , a little after upon the tenth day of that moneth his troubles returned . a voice within him began to speak to him after the former manner . the first sentence which it uttered was , cease thou from man , whose breath is in his nostrils , for wherein is he to be accounted . the design which he discerned it did aim at , was to take him off from comeing to the church ( where he had been that day ) and from hearing the word of god it suggested several other scriptures in order to the perswading of him to a compliance with the quakers , and told him , that it would strive with him as the angel did with iacob , until the breaking of the day , at which time it left him . the two next nights it gave him the same molestation , saying , it must be with him as it was with david , who gave no sleep to his eyes , nor slumber to his eye-lids , until he found a place for the lord , an habitation for the mighty god of iacob . upon wednesday at night he was very peremptory in his resisting of it . when it began to solicit him , he replied , that he saw it was a spirit of delusion , which he would not obey . upon which the spirit deno●nced a curse against him in these words , go ye cursed into everlasting fire , and so left him with a very great heat in his body . after this , he was in his own apprehension in a very comfortable condition , and while he was considering what had hapned , a voice within him speake to him , saying , that the spirit which was before upon him was a spirit of delusion , but now the true spirit of god was come into him . it acquainted him , that the doctrine of the trinity was true , and that god had an elect people , and that those whom the father elected the son hath redeemed , and when christ redeemeth , the holy ghost sanctifieth , and told him that the minister of the town would further instruct him about the truth of these things . upon thursday morning about break of day , it set him upon his knees as he was in bed , and bid him farewel . the same day it came upon him in the field as he was going to , and coming from the market , & pressed upon him to believe that it was the good spirit which he was acted with , which he still doubted of . one night that week amongst many arguments which it used to that purpose , it told him if he would not believe without a sign , he might have what sign he would . upon that robert church-man desired , if it was a good spirit , that a wier-candlestick which stood upon the cup-board might be turned into brass , which the spirit said he would do . presently there was a very unsavoury smell in the room , like that of the snuff of a candle newly put out ; but nothing else was done towards the fulfilling of the promise . upon the lords day following , he then attending the publick worship of god , it came upon him . when the chapters were named , he turned to them in his bible , but was not able to read . when the psalm was sung , he could not pronounce a syllable . upon monday morning his speech was wholly taken away from him . when the minister in that place came to him , and asked him how it was with him , he moved his head towards him , but was not able to speak ; the minister waited an hour or two in the room , hoping that his speech might have returned unto him , and that he might have gained from him some account of his condition . but finding no alteration , he desired those who were present to joyn with him in prayer . as they were praying churchman's body was with much violence thrown out of bed , and then with great vehemency he called to the minister dr. templar to hold his tongue . when prayer was done , his tongue was bound as before , till at last he broke out into these words : thine is the kingdom , thine is the kingdom ; which he repeated ( as was judged ) above an hundred times . sometimes he was forced into extream laughter , sometimes into singing , his hands were usually imployed in beating his breast . all of them who stood by , could discern unusual heavings in his body . this distemper did continue towards the morning of the next day , and then the voice within him signified to him that it would leave him , 〈◊〉 him get upon his knees in order to that end , which he did , and then presently he had a perfect command of himself . when dr. templar came to him , he gave a sober account of all the passages of the day before , having a distinct remembrance of what the spirit forced him to do , and what was spoken to him by those that stood by . in particular he told the doctor that he was compelled to give him that disturbance in prayer , before-mentioned ; the spirit using his limbs and tongue , as it pleased , contrary to the inclination of his own mind . upon the thursday following , the spirit began to rage after its former manner , as dr. templar was at prayer with him , it was very discernable how it wrought upon his body , forced him to grate his teeth , and draw his mouth awry . he told the minister after he had done , that it bid him to denounce woe against him . it pleased god upon continuance in prayer with him , at last to release him of all his trouble , and so far to make it advantagious to him and to his wife , and some others , which were too much by-assed with the principles of the quakers , that now they have a perfect dislike of that way , and do diligently attend upon the publick worship of god. thus concerning this strange but true relation . we may by this judge whose servants the singing quakers are ; and what spirit doth powerfully breath in , and act those miserable and deluded enthusiasts . but i shall say no more to the quakers at present ; only pray that such of them as have not sinned unto death , may have their eyes opened , and ( if possible ) be delivered out of the snares of satan , by whom they are taken captive at his will. it hath been by many observed , that men addicted to horrid cursings and execrations , have pulled down the imprecated vengeance of heaven upon themselves . sundry very awful examples of this kind have lately hapned : i shall here mention one or two . the hand of god was very remarkable , in that which came to pass in the narraganset countrey in new-england , not many weeks since . for i have good information , that on august , . a man there ( viz. samuel wilson ) having caused his dog to mischief his neighbours cattle , was blamed for his so doing . he denied the fact with imprecations , wishing that he might never stir from that place if he had so done . his neighbour being troubled at his denying the truth , reproved him , and told him he did very ill to deny what his conscience knew to be truth . the atheist thereupon used the name of god in his imprecations ; saying , he wished to god he might never stir out of that place , if he had done that which he was charged with . the words were scarce out of his mouth before he sunk down dead , and never stirred more ; a son in law of his standing by and catching him as he fell to the ground . a thing not unlike to this hapned ( though not in new-england yet ) in america , about a year ago . for in september . a man at the isle of providence belonging to a vessel whereof one wollery was master , being charged with some deceit in a matter that had been committed to him , in order to his own vindication , horridly wished that the devil might put out his eyes , if he had done as was suspected concerning him . that very night a rhume fell into his eyes , so as that within a few dayes he became stark blind . his company being astonished at the divine hand which thus conspicuously and signally appeared ; put him ashore at providence , and left him there . a physitian being desired to undertake his cure , hearing how he came to lose his sight , refused to meddle with him . this account i lately received from credible persons , who knew and have often seen the man whom the devil ( according to his own wicked wish ) made blind , through the dreadful and righteous judgement of god. moreover , that worse than bruitish sin of drunkenness , hath been witnessed against from heaven by severe and signal iudgements . it was a sign of the fearful wrath of god , upon that notorious drunkard , at a place called seatucket in long-island ; who as he was in drink , fell into the fire ( the people in the house then being in bed and asleep ) and so continued for some considerable time , until he received his deaths wound . at his first awakening he roared out fire ! fire ! as if it had been one in hell , to the great astonishment of all that heard him . one in the house flung a pail of water on him to quench his clothes , but that added to his torment ; so he continued yelling after an hideous manner , fire ! fire ! and within a day or two died in great misery . and though this drunkard died by fire , it is remarkable that many of those who have loved drink , have died by water , and that at the very time when their understandings have been drowned with drink . it is an awful consiration , that there have been at several times above forty persons in this land , whom death hath found in that woful plight , so that their immortal souls have gone out of drunken bodies , to appear before god the judge of all . that remarkable iudgement hath first or last fallen upon those who have sought the hurt of the people of god in new-england , is so notorious , as that it is become the observation of every man. this israel in the wilderness hath eat up the nations his enemies , he hath broke their bones , and pierced them through with his arrows . some adversaries have escaped longer unpunished than others ; but then their ends have been of all the most woful , and tragical at last . i shall instance only in what hath lately come to pass , with respect unto the heathen who rose up against us , thinking to swallow us up quick , when their wrath was kindled against us . blessed be the lord , who hath not given us a prey to their teeth . the chieftains amongst them were all cut off , either by sword or sickness in the war time , excepting those in the eastern parts , whose ring-leaders outlived their fellows ; but now god hath met with them . there were in special two of those indians , who shed much innocent blood , viz. simon and squando . as for bloody simon , who was wont to boast of the mischiefs he had done , and how he had treacherously shot and killed such and such english-men , he died miserably the last winter , another indian discharging a gun hapned to shoot simon , so as to break his arm. after which he lived two years , but in extremity of pain , so as that the indians when enquired of , how simon did ; their usual answer was worse then dead . he used all means that earth and hell ( for he betook himself to powaws ) could afford him for his recovery , but in vain . thus was the wickedness of that murtherer at last returned upon his own head . concerning squando , the sachem of the indians at saco ; the story of him is upon sundry accounts remarkable . many years ago he was sick , and near unto death , after which he said , that one pretending to be the english-mans god , appeared to him in form of an english minister ; and discoursed with him , requiring him to leave off his drinking of rum , and religiously to observe the sabbath day , and to deal justly amongst men , withal promising him that if he did so , then at death his soul should go upwards to an happy place ; but if he did not obey these commandments , at death his soul should go downwards , and be for ever miserable . but this pretended god said nothing to him about iesus christ. however , this apparition so wrought upon squando , as that he left his drunkenness , and became a strict observer of the sabbath day ; yea , so as that he alwayes kept it as a day of fast , and would hear the english ministers preach , and was very just in his dealing . but in the time of the late indian war , he was a principal actor in the bloody 〈…〉 in that part of the countrey . 〈…〉 year the pretended english-mans god , appeared to him again , as afore , in the form of a minister , requiring him to kill himself , and promising him that if he did obey , he should live again the next day , and never die more . squando acquainted his wife , and some other indians with this new apparition , they most earnestly advised him not to follow the murderous counsel which the spectre had given . nevertheless , he since hath hanged himself , and so is gone to his own place . this was the end of the man that disturbed the peace of new-england . chap. xii . an account of some remarkables at norwich in new-england : special answers of prayer made in that place . that people marvelously preserved . the scandalous miscarriage of one so over-ruled by providence , as to be an occasion of the conversion of several others . a further account of some personal deliverances in norwich . concerning sudden deaths which have hapned in new-england . there is lately come to my hand an account of some remarkables , which have hapned at norwich in new-england ; drawn up by mr. fitch , the judicious and eminently faithful pastor of the church in that place ; which that others may be incouraged to follow his example , in observing , and recording the special works of divine providence , i shall here insert , as i received it , and so hasten to finish this essay . it is that which follows . remarkable providences at norwich . . many times the heavens have been shut up but god hath answered our prayers in sending rain , and sometimes so speedily and so plentifully after our seeking the lord by fasting and prayer , that the heathen , now for more than twenty years upon occasion of want of rain , will speak to us to call upon the name of the lord our god ; one especial instance of this kind i have already given , and it s upon record , in the history of the war with the indians in new-england . . many among us have been in more than ordinary hazard by rattle-snakes , some have set their feet upon them , some have been bitten by them upon the skin , and one as he was stooping down to drink at a spring of water , spied a rattle-snake within two foot of his head rising up against him ; thus manifold wayes in danger by this venimous creature , and yet none of us have suffered any harm , but only one was bitten in the finger , and in a short time perfectly healed . . in the time of the wars with the indians , we were not only preserved from the heathen in the midst of the heathen , but by the lords making some of them to be a wall of defence unto us . and thus we were saved by a destroying means . and at this time the providence of god was very remarkable in preserving many of our people , in one of our garrisons , who were driven to garrison several houses , and the house of which now i speak , did contain about sixty persons ; and in this house one of the souldiers taking a gun loaden with bullets into his hand , as he stood in a lower room , the lock being half bent , and he holding the gun right upwards , the gun was discharged , though many people were in the chamber , yet none of them suffered any harm , because providence did guid the shot into the summer , that piece of timber which is the support of the chamber . also one in the same house , looking with a candle under a bed for something he wanted , fired some flax , which filled the room with flame and smoke , and two small children lay sleeping in this peril , but were preserved from the fire , or any harm by the throng of people in the room , at length one of the children was taken up by one of the men with a purpose of throwing it out of the chamber window , but at that very moment thers was such an abatement of the flame , and hope that the worst of the danger was past , that he held the child in his arms ; and yet presently after the fire brake out again in the uppermost room in the house , nigh to a barrel of gun-powder : but some were guided , strengthened and succeeded in their endeavour , to the extinguishing the fire ; so that the lives , and limbs , and goods of all these was preserved by the good hand of god , who doth wonderfully when we know not what to do . . one of the children of the church grown up , ( though not in full communion ) was left to fall into a most notorious abominable practice , which did occasion the church to meet and humble their souls by fasting and prayer , and at this time in the sermon and prayer , it was declared , that the lord had determined either to bring our children nearer to him , & not to suffer them to live out of full communion with his church , or else he would in his anger leave them to such abominations as shall cut them off from his church ; and since this time , many young people have by the grace of the lord been prepared for full communion , and have taken hold of the covenant , confessing , that they have felt the impression of that word upon that abashing occasion spoken : and thus the fall of one hath been the rising of many . where sin abounds , the lord can make grace to superabound . concerning some personal deliverances . there was a young-man endeavouring to subdue a young horse ; and a rope at one end of it was fastned about the horses neck , but the horse running with great speed , the other end of the rope caught the foot of this young man , as in a snare , and was so entangled therein , that he was drawn ten rods upon his back in a very rough and uneven place of land , he being utterly unable to free himself , and none at hand that could help him ; and thus it being come to this extremity , the horse of himself stood still , so long , and no longer time , than that the young man did clear his foot out of the rope ; and thus was delivered out of the danger , and suffered not a broken bone , nor any considerable bruise or harm . there was another young , man , who sat upon a plough-beam , and suddenly his cattle moving his plough turned , and one of his legs was entangled within the plough , and the plough-irons pressing hard against some part of his body , but could not free himself ; and the more he called to the cattle , the more speedily they moved , and thus was in danger of being torn in pieces ; but in this extremity it was not long before the cattle of themselves stood still . there was another young man , who did fall about ten foot from some part of the mill timber into deep waters , and a place of many rocks , a stream very violent , and he was carried about eleven rod down the stream , where there was a great piece of ice , and while he was in this confounded and amazed posture , his hand was guided to take hold of that ice , and there to hold until one who saw him fall , did adventure upon that ice , and drew him out of the waters , and thus they were both delivered . there was a very aged man among us , who riding in his cart over a river , and when the cattle were coming out of the river , he endeavoured to come out of the cart , but he did fall down so nigh to the wheel , that it began to press hard against his breast , and he only speaking to the cattle they stood still , and ceased moving till he was removed out of the danger , otherwise , if they had moved a few inches more , he had been prest to death . thus far is mr. fitch's narrative . had all others been as diligent in observing the works of god , as this worthy person has , the account of new-englands remarkabl●s would have been more full and compleat . but other things must be left for another attempt of this kind . i shall only add at present , that there have been many sudden deaths in this countrey , which should not pass without some remark . for when such strokes are multiplied , there is undoubtedly a speaking voice of providence therein . and so it hath been with us in new-england this last year , and most of all the last summer . to my observation in august last , within the space of three or four weeks , there were twelve sudden deaths ( and it may be others have observed more than i did ) some of them being in respect of sundry circumstances exceeding awful . let me only add here , that sudden death is not alwayes a judgement unto those who are taken out of an evil world : it may be a mercy to them , and a warning unto others , as the sudden death of the prophet ezekiels wife was . many of whom the world was not worthy , have been so removed out of it . moses died suddenly . and so have some excellent persons in this countrey done . governour eaton at new-haven , and governour haines at hartford died in their sleep without being sick . that excellent man of god mr. norton , as he was walking in his house in this boston , was taken with a syncope , fell down dead and never spake more . the like has hapned to other servants of god in other parts of the world. famous mr. v●nes , on a lords day after he had preached and administred the sacrament , went to bed well , and went to heaven that night . nor is there any rule or reason for christians to pray absolutely against sudden death . some holy men have with submission to the will of the most high , desired and prayed for such a death . so did mr. capel , and god gave him his desire ; for on september . . having preached twice that day , and performed religious duties with his family , he went to bed and died immediately . the like is reported by dr. euller , in his church history , concerning that angelical man mr. brightman , who would often pray , ( if god saw fit ) that he might die rather a sudden than a lingring death , and so it came to pass . for as he was travelling in the coach with sr. iohn osborne , and reading of a book ( for he would lose no time ) he was taken with a fainting fit , and though instantly taken out in the arms of one there present , and all means possible used for his recovery , he there died , august . . the learned & pious wolfius ( not the divine who has written commentaries on several parts of the scriptures ; but he that published lectionum memorabilium & reconditarum centenarios ) on may . . being in usual health , was , after he had dined , surprised with a sudden illness , whereof he died within a few hours . that holy man iacobus faber , who did and suffered great things for the name of christ , went suddenly into the silent grave : on a day when some friends came to visit him , after he had courteously entertained them , he laid himself down upon his bed to take some repose ; and no sooner shut his eyes , but his heaven-born soul took its flight into the world of souls . the man who being in christ , shall alwayes be doing something for god , may bid death welcome when ever it shall come , be it never so soon , never so suddenly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 errata . page . line . for lat. . read lat. . p. . l. . r. his psudo doxa . p. . l. . for those r. these . p. . l. . for so r. see . p. l. ult . r. horstius . p. . l. . dele were . p. l. ult . r. goodly . p. . l. ult . for any r. away . p. . l. . r. serrarius . p. . l. ult . before if . add p. . l. . r. stephen . p. . l. . for that it r. is that , p. . l. . after instance should have been a full point . p. . l. . r. dactylogy . p. . l. . for butter r. bitter . p. . l. . for proceed r. precede . p. . l. . r. thomas . the contents . chap. i. of remarkable sea-deliverances . mr. anthony thacher's relation , concerning his and his wives being marvelously preserved alive , when all the ships company perished . the wonderful preservation of major gibbons and his company . several other remarkable sea-deliverances mentioned by mr. janeway , wherein new-england men were concerned . mr. grafton's preservation . a vessel lately coming from bristol for new-england saved out of great distress at sea. some providentially met with by a new-england vessel in an open boat , many leagues off from any shoar , strangely preserved . an account of a remarkable sea-deliverance which hapned this year . another like unto it above twenty years ago . page . chap. ii. a further account of some other remarkable preservations . of a child that had part of her brains struck out and yet lived and did well . remarkable deliverances which some in windsor had experience of . several in the late indian war. the relation of a captive . skipper how 's memorable preservation . several examples somewhat parallel , wherein others in other parts of the world were concerned . page . chap. iii. of remarkables about thunder and lightning . one at salisbury in new-england struck dead thereby . several at marshfield . one at north-hampton . the captain of the castle in boston . some remarkables about lightning in roxborough , wenham , marble-head , cambridge , hampton : and in several vessels at sea. some late parallel instances . of several in the last century . scripture examples of men slain by lightning . page . chap. iv. some philosophical meditations . concerning antipathies and sympathies . of the load-stone . of the nature and wonderful effects of lightning . that thunder-storms are often caused by satan ; and sometimes by good angles . thunder is the voice of god and therefore to be dreaded . all places in the habitable world are subject to it more or less . no amulets can preserve men from being hurt thereby . the miserable estate of wicked men upon this account , and the happiness of the righteous , who may be above all disquieting fears , with respect unto such terrible accidents . p. . chap. v. concerning things praeternatural , which have hapned in new-england . a remarkable relation about ann cole of hartford . concerning several witches in that colony . of the possessed maid at groton . an account of the house in newbery lately troubled with a daemon . a parallel story of an house at tedworth in england . concerning another in hartford , and of one in portsmouth in new-england lately disquieted by evils spirits . an account of the woman at kitry molested with apparitions , and sometimes tormented by invisible agents . page . chap. vi. that there are daemons . and possessed persons . signs of such . some maniacks are daemoniacks . notwithstanding many fabulous stories about witchcrafts , that there are witches proved by three arguments . that houses are sometimes troubled by evil spirits . witchcraft often the cause of it . sometimes by the devil without witchcraft ; ordered by providence as a punishment for sin . the disturbance in walton's house further considered ; with a parallel story . that the things related in the preceding chapter were undoubtedly preter-natural and diabolical . page . chap. vii . concerning apparitions . that they are not so frequent in places where the gospel prevaileth , as in the dark corners of the earth . that good angels do sometimes visibly appear . confirmed by several histories . that cacodaemons oftentimes pretend to be good angels . that satan may appear in the likeness of holy men ; proved by notable instances . concerning the appearance of persons deceased . the procuring cause thereof is usually some sin committed . some late remarkable examples . of mens covenanting to appear after their death . it is an heavy iudgment when places are infested with such doleful spectres . page . chap. viii . several cases of conscience considered . that it is not lawful to make use of herbs or plants to drive away evil spirits . nor of words or characters . an objection answered . whether it be lawful for persons bewitched to burn things , or to nail horse-shoes before their doors or to stop vrin in bottles , or the like ' in order to the recovery of health . the negative proved by several arguments . whether it be lawful to try witches by casting them into the water . several reasons evincing the vanity of that way of probation . some other superstitions witnessed against . page . chap. ix . a strange relation of a woman in wey-mouth in new-england that hath been dumb and deaf ever since she was three years old , who nevertheless hath a competent understanding in the mysteries of religion ; and is admitted to partake of the sacrament . some parallel instances . of wayes to teach deaf persons to speak . of a man in hull in new-england under whose tongue a stone bred . concerning that petrification , which humane bodies are subject to . that divers sorts of animals have sometimes been formed in the bodies of men. page . chap. x. concerning some remarkable tempests in new-england . a remark upon the hurricane , anno. . an observable accident by a sudden freezing of rain in the year . a strange whirl-wind in cambridge , a. d. . another at new-haven the last year . an hail-storm at springfield . some parallel instances . of earth-quakes in this countrey . land wonderfully removed . parallel stories . of remarkable floods this year , not only in new-england but in other parts of the world. an account of a prodigious flood in france five years ago , with conjectures concerning the natural reason of it . p. . chap. xi . concerning some remarkable judgments . quakers judicially plagued with spiritual iudgements . of several sad instances in long-island ; and in plimouth colony . that some of the quakers are really possessed with infernal spirits . proved by a late wonderful and astonishing example of one in balsham in cambridge-shire . of several that have● imprecated vengeance upon themselves . the woful end of drunkards . and of those that have designed evil against the churches of christ in new-england . page . chap. xii . an account of some remarkables at norwich in new-england . special answers of prayer made in that place . that people marvelously preserved . the scandalous miscarriage of one so over-ruled by providence as to become an occasion of the conversion of several . a further account of some personal deliverances in norwich . concerning sudden deaths which have hapned in new-england . page . finis . advertisement . some sermons concerning the works of divine providence , and on several other subjects , preached by the author of this book about remarkable providences ; are designed to be shortly published . the lawes against vvitches, and conivration and some brief notes and observations for the discovery of witches. being very usefull for these times, wherein the devil reignes and prevailes over the soules of poore creatures, in drawing them to that crying sin of witch-craft. also, the confession of mother lakeland, who was arraigned and condemned for a witch, at ipswich in suffolke. published by authority. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing l aa). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing l aa estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the lawes against vvitches, and conivration and some brief notes and observations for the discovery of witches. being very usefull for these times, wherein the devil reignes and prevailes over the soules of poore creatures, in drawing them to that crying sin of witch-craft. also, the confession of mother lakeland, who was arraigned and condemned for a witch, at ipswich in suffolke. published by authority. lakeland, mother. aut p. printed for r.w., london : . annotation on thomason copy: "oct: ". reproductions of the originals in the british library and the bodleian library, oxford. eng witchcraft -- england -- early works to . trials (witchcraft) -- england -- ipswich -- early works to . a r (wing l aa). civilwar no the lawes against vvitches, and conivration. and some brief notes and observations for the discovery of witches. being very usefull for thes [no entry] c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion the lawes against vvitches , and conivration . and some brief notes and observations for the discovery of witches . being very usefull for these times , wherein the devil reignes and prevailes over the soules of poor creatures , in drawing them to that crying sin of witch-craft . also , the confession of mother lakeland , who was arraigned and condemned for a witch , at ipswich in suffolke . published by authority . london , printed for r. w. . the lawes against vvitches , &c. anno primo iacobi regis , cap. . the penalty for practising of invocation , or conjuration , &c. be it enacted by the king our soveraigne lord ; the lords spirituall and temporall , and the commons ●n this present parliament assembled , and by the au●hority of the same , that the statute made in the fifth yeare of the reigne of our late soveraigne lady of most famous and happy memory , queen elizabeth , entituled , an act against conjurations , inchantments and witchcrafts ; be from the feast of saint michael the archangel next comming , for and concerning all offences to bee committed after the same feast , utterly repealed . and for the better restraining the said offences , and more severe punishing the same , be it further enacted by the authority aforesaid ; that if any person or persons , after the said feast of st. michael the archangell next comming , shall use , practise , or exercise any invocation or conjuration of an evil and wicked spirit : or shall consult , covenant with , entertaine , imploy , feed , or reward any evil and wicked spirit , to or for any intent or purpose ; or take up any dead man , woman , or child , out of his , her , or their grave , or any other place where the dead body resteth ; or the skin , bone , or any other part of any dead p●rson , to be imployed , or used in any manner of witchcraft , sorcery , charme , or inchantment , or shall use , practise , or exercise , any witchcraft , inchantment , charme , or sorcery , whereby any person shall be killed , destroyed , wasted , consumed , pined , or lamed , in his or her body , or any part thereof ; that then every such offender , or offenders , their ayders , abetters , and councellors , being of any of the said offences duly and lawfully convicted and attainted , shall suffer paines of death as a felon or felons , and shall lose the priviledge and benefit of clergy and sanctuary . and further , to the intent that all manner of practise , use or exercise of witchcraft , inchantment , charme , or sorcery , should be from henceforth utterly avoided , abolished , and taken away : be it enacted by the authority of this present parliament , that if any person or persons , shall from and after the said feast of st. michaell the archangell next comming , take upon him or them , by witchcraft , inchantment , charme , or sorcery , to tell or declare in what place any treasure of gold or silver should or might be found or had in the earth , or other secret places ; or where goods , or things lost , or stolne , should be found or become , or to the intent to provoke any person to unlawfull love , or whereby any cattell , or goods of any person shall be destroyed , wasted , or impaired ; or to hurt or destroy any person in his or her body , although the same be not effected and done , that then all and every such person or persons so offending , and being thereof lawfully convicted , shall for the said offence suffer imprisonment by the space of one whole year , without baile or maineprise ; and once in every quarter of the said year , shall in some market-town , upon the market day , or at any such time as any faire shall be kept there , stand openly upon the pillory by the space of . hours , and there shall openly confesse his or her errour and offence . and if any person or persons , being once convicted of the same offences as is aforesaid , do eftsoones perpetrate and commit the like offence , that then every such offender , being of any the said offences the second time lawfully , and duly convicted , and attainted as is aforesaid , shall suffer paines of death as a felon , or felons , and shall lose the benefit and priviledge of clergy , and sanctuary , saving to the wife of such person as shall offend in any thing contrary to this act , her title of dower , and also to the heire and successor of every such person , his , or their titles of inheritance , succession , and other rights , as though no such attainder of the ancestor or predecessour had been made : provided alwayes , that if the offender in any the cases aforesaid , shall happen to be a peer of the realm , then his tryall therein , to be had by his peers , as it is used in cases of f●lony or treason , and not otherwise . the observations for the discovery of witches . now for asmuch as witches are the most cruell , revengefull , and bloody of all others : the justices of peace may not alwayes expect direct evidence , seeing all their works are workes of darkenesse , and no witnesses present with them to accuse them ; and therefore for their better discovery i thought good here to insert certaine observations , partly out of the book of discovery of the witches that were araigned at lancaster , anno dom . . before sir iames altham , and sir edward bromeley judges of assise there : and partly out of mr. bernards guide to grand iury-men . . these witches have ordinarily a familiar , or spirit , which appeareth to them ; sometimes in one shape , sometimes in another , as in the shape of a man , woman , boy , dogge , cat , fo●le , fowle , hare , rat , toad , &c. and to these their spirits they give names , and they meet together to christen them . ber. . . . their said familiar hath some big or little teat upon their body , where he sucketh them ; and besides their sucking , the devil leaveth other markes upon their bodies , sometimes like a blew-spot , or red-spot , like a flea-biting , sometimes the flesh sunck in and hollow , all which for a time may be covered , yea taken away , but will come again to their old forme : and these the devils markes be insensible , and being pricked wil not bleed ; and be often in their secret parts , and therefore require diligent and carefull search . ber. . . these first two are maine points to discover and convict these witches ; for they prove fully that those witches have a familiar ; and made a league with the devil . ber. . so likewise if the suspected be proved to have been heard to call upon their spirit , or to talk to thē , or of them , or have offered them to others . so if they have been seen with their spirits , or seen to feed some thing secretly , these are proofes they have a familiar , &c. . they have often pictures of clay or wax ( like a man , &c. made of such as they would bewitch ) found in their house , or which they roast , or bury in the earth , that as the picture consumes , so may the parties bewitched consume . . there are other presumptions against these witches ; as if they be given to usuall cursing , and bitter imprecations , and withall use threatnings to be revenged , and their imprecations , or some other mischief presently followeth , ber. . . . their implicite confession , as when any shall accuse them for hurting them or their cattell , they shall answer , you should have let me alone then , or , i have not hurt you as yet : these and the like speches are in manner of a confession of their power of hurting , ber. . . their diligent inquiry after the sick party ; or coming to visite him or her unsent for ; but especially being forbiden the house . . their apparition to the sick party in his fits . . the sick party in his fits naming the parties suspected , and where they be or have been , or what they do , if truly . . the common report of their neighbours , especially if the party suspected be of kin , or servant to , or familiar with a convicted witch : . the testimony of other witches , confessing their own witchcrafts , and witnessing against the suspected , and that they have spirits , or markes ; that they have been at their meetings : that they have told them what harme they have done , &c. ber. . . . if the dead body bleed upon the witches touching it . . the testimony of the person hurt , upon his death . . the examination and confession of the children ( able and fit to answer ) or servants of the witch ; especially concerning the first six observations of the party suspected ; her threatnings and cursings of the sick party ; her enquiring after the sick party ; her boasting or rejoycing at the sick parties trouble : also whether they have seen her call upon , speak to , or feed any spirit , or such like ; or have heard her foretell of this mishap , or speak of her power to hurt , or of her transportation to this or that place , &c. . their own voluntary confession ( which exceeds all other evidences ) of the hurt they have done , or of the giving of their soules to the devil , and of the spirits which they have , how many , how they call them , and how they came by them . . besides , upon the apprehension of any suspected , to search also their houses diligently for pictures of clay or wax , &c. haire cut , bones , powders , books of witchcrafts , charms ; and for pots or places where their spirits may be kept , the smell of which place will stink detestably . now to shew you further some signes to know whether the sick party be bewitched : . when a healthy body shall be suddenly taken , &c. without probable reason , or naturall cause appearing , &c. ber. . . when two or more are taken in the like strange fits in many things . . when the afflicted party in his fits doth tell truly many things what the witch or other persons absent are doing or saying , and the like . . when the parties shall do many things strangely , or speak many things to purpose , and yet out of their fits know not any thing thereof . . when there is a strength supernaturall , as that a strong man or two shall not be able to keep down a child , or weak person , upon a bed . . when the party doth vomit up pins , needles , nailes , coales , lead , straw , haire , or the like . . when the party shall see visibly some apparition , and shortly after some mischief shall befall him . ber. . note , for the better riddance of these witches , there must good care be had , as well in their examinations taken by the justices , as also in the drawing of their indictments , that the same be both set down directly in the materiall points , &c. as , that the witch ( or party suspected ) hath used invocation of some spirit . that they have consulted or covenanted with their spirit . that they imployed their spirit . that they fed or rewarded their spirit . that they have killed , or lamed , &c. some person , &c , and not to indict them generally for being witches &c. the difference between conjuration , witchcraft , and inchantment , &c. is this : viz. conjurers and witches have personall conference with the devil or evill spirit , to effect their purpose , see sam. . . &c. the conjurers believe , that by certain terrible words they can raise the devil , and make him to tremble ; and by impaling themselves in a circle ( which as one saith cannot keep out a mouse ) they beleeve that they are therein insconsed and safe from the devil , whom they are about to raise ; and having raised the devil , they seem , by prayers , and invocation of gods powerfull names , to compell the devil to say or do what the conjurer commandeth him . the witch dealeth rather by a friendly and voluntary conference or agreement between him ( or her ) and the devil or familiar , to have his or her turn served , and in lieu thereof the witch giveth ( or offereth ) his or her soule , blood , or other gift unto the devil . also the conjurer compacteth for curiosity , to know secrets , or work miracles ; and the witch of meere malice to do mischiefe , and to be revenged . the inchanter , charmer , or sorcerer , these have no personall conference with the devil , but ( without any apparition ) work and perform things ( seemingly at the least ) by certain superstitious , and ceremoniall formes of words ( called charmes ) by them pronounced , or by medicines , herbs , or other things applied above the course of nature ; and by the devils help , and covenants made with him . of this last sort likewise are soothsayers or wisards , which divine and foretell things to come , by the flying , singing , or feeding of birds : and unto such questions as be demanded of them , they do answer by the devil ( or by his help ) sc. they do either answer by voyce , or else do set before their eyes in glasses , chrystall stones , or rings , the pictures or images of the persons or things sought for . i shall now adde the confession of mother lakeland of ipswich , who was arraigned and condemned for a witch , and suffered death by burning , at ipswich in suffolk , on tuesday the . of september , . the said mother lakeland hath been a professour of religion , a constant hearer of the word for these many years , and yet a witch ( as she confessed ) for the space of near twenty years . the devil came to her first between sleeping and waking , and spake to her in a hollow voyce , telling her , that if she would serve him she should want nothing . after often sollicitation she consented to him ; then he stroke his claw ( as she confessed ) into her hand , and with her blood wrote the covenants . ( now the subtilty of sathan is to be observed , in that he did not presse her to deny god and christ , as he useth to do to others ; because she was a professour , and might have lost all his hold by pressing her too far ) then he furnished her with three imps , two little dogs and a mole ( as she confessed ) which she imployed in her services : her husband she bewitched ( as she confessed ) whereby he lay in great misery for a time , and at last dyed . then she sent one of her dogs to one mr. lawrence in ipswich , to torment him and take away his life : she sent one of them also to his child , to torment it , and take away the life of it , which was done upon them both : and all this ( as she confessed ) was , because he asked her for . s. that she owed him , and for no other cause . she further confessed , that she sent her mole to a maid of one mrs. ienings in ipswich , to torment her and take away her life , which was done accordingly : and this for no other cause , but for that the said maid would not lend her a needle that she desired to borrow of her , and was earnest with her for a shilling that she owed the said maid . then she further confessed , she sent one of her imps to one mr. beale in ipswich , who had formerly been a sutor to her grand-child ; and because he would not have her , she sent and burned a new ship ( that had never been at sea ) that he was to go master of ; and sent also to torment him and take away his life ; but he is yet living , but in very great misery , and as it is verily conceived by the doctors and chirurgions that have him in hand , that he consumes and rots , and that halfe of his body is rotten upon him as he is living . severall other things she did , for all which she was by law condemned to die , and in particular to be burned to death , because she was the death of her husband , as she confessed ; which death she suffered accordingly . but since her death there is one thing that is very remarkable , and to be taken notice of : that upon the very day that she was burned , a bunch of flesh , something after the form of a dog , that grew upon the thigh of the said mr. beale , ever since the time that she first sent her imp to him , being very hard , but could never be made to break by all the means that could be used ; brake of it self , without any means using : and another sore , that at the same time she first sent her imp to him , rose upon the side of his belly , in the form of a fistula , which ran , and could not be healed by all the means that could be used , presently also began to heale , and there is great hopes that he will suddenly recover again , for his sores heale apace , and he doth recover his strength . he was in this misery for the space of a yeare and halfe , and was forced to go with his head and his knees together , his misery was so great . finis . a refutation of three opposers of truth by plain evidence of the holy scripture, viz. i. of pardon tillinghast, who pleadeth for water-baptism, its being a gospel-precept, and opposeth christ within, as a false christ. to which is added, something concerning the supper, &c. ii. of b. keech, in his book called, a tutor for children, where he disputeth against the sufficiency of the light within, in order of salvation; and calleth christ in the heart, a false christ in the secret chamber. ii. of cotton mather, who in his appendix to his book, called, memorable providences, relating to witchcrafts, &c. doth so weakly defend his father increase mather from being justly chargeable with abusing the honest people called quakers, that he doth the more lay open his fathers nakedness; and beside the abuses and injuries that his father had cast upon that people, c. mather, the son, addeth new abuses of his own. and a few words of a letter to john cotton, called a minister, at plymouth in new england. by george keith. keith, george, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing k estc w this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a refutation of three opposers of truth by plain evidence of the holy scripture, viz. i. of pardon tillinghast, who pleadeth for water-baptism, its being a gospel-precept, and opposeth christ within, as a false christ. to which is added, something concerning the supper, &c. ii. of b. keech, in his book called, a tutor for children, where he disputeth against the sufficiency of the light within, in order of salvation; and calleth christ in the heart, a false christ in the secret chamber. ii. of cotton mather, who in his appendix to his book, called, memorable providences, relating to witchcrafts, &c. doth so weakly defend his father increase mather from being justly chargeable with abusing the honest people called quakers, that he doth the more lay open his fathers nakedness; and beside the abuses and injuries that his father had cast upon that people, c. mather, the son, addeth new abuses of his own. and a few words of a letter to john cotton, called a minister, at plymouth in new england. by george keith. keith, george, ?- . [ ], , [ ] p. printed and sold by william bradford, philadelphia : annno . "water-baptism no gospel-precept, &c.", "a brief answer to the weak and impertinent arguments of benj. keach, ..", "a brief answer to cotton mather .." and the letter to john cotton have caption titles; register and pagination are continuous. reproduction of the original in the friends house library, london. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng tillinghast, pardon, - . -- water-baptism plainly proved by scripture to be a gospel precept. keech, benjamin, - . -- instructions for children. mather, cotton, - . -- memorable providences relating to witchcrafts and possessions -- controversial literature -- early works to . cotton, john, - -- early works to . baptism -- controversial literature -- early works to . lord's supper -- early works to . witchcraft -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion a refutation of three opposers of truth , by plain evidence of the holy scripture , viz. i. of pardon tillinghast , who pleadeth for water-baptism , its being a gospel-precept , and opposeth christ within , as a false christ. to which is added , something concerning the supper , &c. ii. of b. keech , in his book called , a tutor for children , where he disputeth against the sufficiency of the light within , in order to salvation ; and calleth christ in the heart , a false christ in the secret chamber . iii. of cotton mather , who in his appendix to his book , called , memorable providences , relating to witchcrafts , &c. doth so weakly defend his father increase mather from being justly chargeable with abusing the honest people called quakers , that he doth the more lay open his fathers nakedness ; and beside the abuses and injuries that his father had cast upon that people , c. mather , the son , addeth new abuses of his own . and a few words of a letter to iohn cotton , called a minister , at plymouth in new-england . by george keith . zephaniah . . her prophets are light and treacherous persons , her priests have polluted the sanctuary , they have done violence to the law. philadelphia , printed and sold by william bradford , anno . water-baptism no gospel-precept &c. pardon tillinghast , after i had read thy small treatise in print , wherein thou undertakest to prove water-baptism to be a gospel precept , by plain scripture ; i was sorry on thy account , to find thee with such confidence , to publish thy ignorance and folly , as well as thy great bitterness of spirit and prejudice against the truth , and the witnesses of it , so openly in the face of the world. but when i call to mind how that god in his infinite wisdom permits men to rise up to oppose the truth , that the truth it self may be the more clearly discovered , by the breakings forth of gods light still more and more ; the more that the truth is opposed , i am truly comforted and encouraged . and for thy reviling and reproachful words against me , i regard them not , further , than to pity thee , and heartily to desire , that god may open thy eyes , and give thee true repentance & forgiveness ; for i have that charity , that what thou dost in this thy work of opposition , it is through thy ignorance and therefore upon thy repentance is pardonable . but as for me and my brethren , it is a small thing for us to be reproached and falsly accused by thee , seeing thou art so ignorantly bold and fool-hardy to reproach the lord iesus christ in his inward appearance , and light , in the hearts of men , calling him a false christ , as if these who preach christ in the hearts of gods saints , were those of whom christ foretold , that should come in the latter days and preach a false christ , saying , he is in the secret chamber , which thou understandest as if christ had meant , the secret chamber of the heart , following herein thy brother in iniquity & darkness , benjamin keech , who in his book called , the childs instructor , hath these express words in that section concerning the light within ) therefore believe not him that saith , behold he is here in the secret chamber , viz. the heart . the which expression thou seemest to have borrowed from the said book : but if thou hadst any true knowledg in the mystery of christ , thou wouldst sooner have chosen , that thy right hand , that pen'd these words , had been cut off , than to have used them . but by this , and other the like expressions in thy treatise , thou plainly discovers thy self to be a man altogether ignorant of the true knowledge of christ ; yea , thou seemest ignorant of the very letter of the scripture , which in plain and express words doth mention christ dwelling in the heart , and christ within the hope of glory , the mystery hid from ages and generations ; and said paul to the corinthians , know ye not that iesus christ is in you , unless ye be reprobates ? and said christ in his prayer unto his father , thou in me and i in them : and when he told the pharisees , who looked that the kingdom of god should come with observations , as to say , lo here , or lo there , he said , for behold the kingdom of god is within you , luke . . and surely , where the kingdom of god is , there are god and christ● so that the plain letter of the scripture is against thy most absurd and anti-christian doctrine , that the christ in the hearts of men , yea , even of the saints , as thou wouldst have it ( for thou makest no distinction ) is a false christ ; for the plain tendency of this thy work of darkness is to make people believe , that christ is not a light within the saints , because , as thou alledgest , the light within was not crucified for us , but iesus christ of nazareth . and in this absurd distinction and dividing of christ , thou acts the part of socinus and his followers , who are called socinians , that affirm most absurdly , that christ is only a meer man , and that he had no being nor existance before mary . but if thou say , thou believest that christ is both god and man , and that he was from the beginning , to wit , that word by whom all things were made , then , why dost thou deny that christ , as he is that word , is in the saints ? for though christ only suffered in the flesh , and as man upon the tree of the cross , yet he who suffered , was not meer man , but god and man , and yet still one christ. and thus also christ within spiritually and inwardly revealed in the saints , is not another christ from him that came in the flesh , and was crucified for us , even jesus of nazareth . and hadst thou taken a little pains to read my book and consider it impartially and fairly , thou shouldst have seen what a plain and single account i give of mine and my friends faith concerning the man christ iesus , as he came in the flesh , and dyed for our sins , and rose again and ascended , &c. even jesus of nazareth ; and that true faith in christ jesus is not only a believing in him , as he is the word , &c. but as the same word did take flesh and was god manifest in the flesh , &c. to wit , christ crucified and risen again , made of a woman , made under the law , &c. and that the true faith of a christian doth not divide christ , &c. as false christians do , who say , they believe in christ without them , but do not believe and receive christ within them , as god the father doth inwardly reveal him , or as ranters and other high notionists , who pretend to believe in christ , as the word and light in them , but slight and blaspheme against christ that was crucified without them , as is plainly to be seen in my late book , pag. , , , and pag. , , . and p. . and hereby it doth plainly appear how safely i guard against both extreams of false teachers , some preaching christ without , but denying him within , as thou pardon tillinghast , and most of thy brethren called baptists , most anti-christianly have done , and yet continue to do ( oh pardon ! pardon ! god almighty give thee pardon , through unfeigned repentance , for this thy great sin ) others , not these sober people called in scorn quakers , but ranters , and high notionists , who pretend to own christ within them , but deny him without , as come in the flesh , &c. and though thou call'st thy self in thy title page a servant of iesus christ , yet thou hast plainly discovered , that thou yet art ignorant of him , and in this thy work thou hast rather proved thy self a servant of anti-christ ; for what greater opposition can anti-christ make against christ , than to oppose the presence and in-being of christ in his people , who is their life ? and if he who is their life be not in them , they cannot live , yea , if christ live not in thee , thou art dead in thy tre●passes and sins , and the old man is alive in thee , and his servant thou art , and christ is not like to live in thee , as he did in paul , and as he doth in all true christians , so long as thou judgest , that the christ in the heart is a false christ. oh , pardon tillinghast ! thou hast made too great haste in this thy undertaking , as in many other thy works , wherein possibly thou mayst imagine thou art tilling and plowing in gods field ; but remember , that the scripture saith , the plowing of the wicked is sin ; and when thou makest haste to till , without the true knowledge of god and christ , thou hadst better let alone , and imploy thy self in some other lawful occupation . hast thou no other way to defend thy idol of water-baptism , but to smite against the lord jesus christ , in his inward appearance in his saints ? but know , o vain and foolish man ! that as that idol dagon did fall before gods ark , so thy idol of water-baptism shall fall before the lord jesus christ , inwardly appearing in thousands and ten thousands of his saints ; and let none be offended that i call thy water-baptism an ●dol ; for whatever man sets up in opposition to the inward appearance of christ in his people , they make it unto themselves an idol , and it will fall , and they together with it . but as for iohn's baptism with water , or that baptism with water that others of the disciples of christ used , i call it not an idol , far be it from me , it had its blessing and service in its day , and pointed , as a figure , to christs inward and spiritual baptism ; and if there be an inward baptism of christ , then is not christ the inward baptiser , and minister of this inward baptism ? yea , certainly ; and yet thou denyest christ within , calling him , a false christ in the secret chamber of the heart . and as for thy undertaking to prove thy water baptism to be a gospel precept by plain scripture , i question not , but through gods assistance , i shall prove , that thou hast grosly perverted & mis-applied the scriptures , not understanding the scriptures nor the power of god , like unto the sadduces of old . thou comparest thy self to david with his sling , & his few stones smiting at goliah . but , alas , poor man ! that sling and these stones , and that river or brook , out of which he did take these stones , according to the deep mystery , signified under that figure or allegory , thou understandst not , it is a dark riddle and parable unto thee , and thou thy self art more a kin to goliah than to david . in the beginning of thy work , thou dost not fairly state the question ; first , that thou takest no notice of my plain and express words in my book , pag. . where i say expresly as followeth , if any were raised up by the lord as john was , and could prove and instruct their being sent to baptize with water , as he was , these to whom they should be sent , ought gladly to receive it ; but to do it by bare imitation , or a meer pretended call , which they cannot prove to be either mediate or immediate , is great presumption , yea , superstition . this one short section is enough to overthrow thy whole work , and yet thou hast made no reply to it , nor given the least notice of it in thy book ; and all that thou hast said for water-baptism doth not in the least give any ground for thy water-baptism thou and thy brethren set up in your vain imaginations , without any call , either immediate or mediate from god ; so that your work in your water-baptism is a will-worship . secondly , thou dost not fairly cite my words , in thy stating the question , saying , that i affirmed , that the apostles practiced it viz. water-baptism , only by permission , &c. the word [ only ] is thy addition and is not in my book : but my words are these following , the apostles generally thought fit both to use and tolerate the use of water-baptism , that belonged to john , and divers other things of the law , which was by permission for a time , and not by any gospel standing commission , &c. now the word [ only ] being added , doth derogate from my words , as if i did understand that the apostles only baptized by a bare dry or naked permission ; whereas i did understand , and so i do still , that it was not a meer or bare permission , but they they thought fit both to use it , and tolerate the use of it ; and that which made them think and judge it fit to use it for sometime , was really the spirit of god in them , that gave them , not only a spiritual and chearful freedom to use it for some time , but let them see a great service and conveniency in it for somtime , until men began to contend about it , and lay more weight on it , and other things of the like nature , than they ought to have done ; for as in the change of an outward form of government , or a new administration of worldly and civil laws , the former laws and the execution of them , cannot in an instant be removed , but gradually , otherwise great inconveniences would follow ; as when a house is to be supported with new pillars , the o●d pillars must not be first removed , else the house would be in danger of falling ; but the new pillars must first , in great part , be well placed and fixed , and then the old are by degrees safely and wisely removed : even so iohn's baptism and other things of like nature , were not presently and suddainly to be removed , because many , both iews and proselited gentiles laid great stress and weight on them ; and therefore , i say , the apostles , not by a meer bare and naked permission , but in the wisdom and counsel of god used water-baptism for a time ; and yet all this will not prove that it is a gospel precept , or a standing gospel ordinance that was to continue in the church to the end of the world nor art thou more successful in managing this controversy about water baptism , than in stating it ; for almost throughout thou fight'st against thy own shadow , and takest much pains ▪ and usest many arguments to prove many things no wise denyed by me ; as first , that the outward form and inward power of godliness may not be seperated : this we affirm as well as thou , and much better than thou ; for seeing thou denyest christ within the heart to be the true christ , how canst thou really own the inward power of godliness ? can there be any inward power of godliness , without christ living , dwelling and ruling in the heart ? again , many of you baptists affirm , that men may be called of god both to preach and baptize , and yet have no true piety or holyness : which a baptist teacher affirmed to me in the hearing of divers witnesses last summer , in the shop of one of our friends at newport in rhode-island ; and whether this be not thy own perswasion , thou art concerned to clear thy self . but further , how many hypocrites and vain persons do ye baptize with water , that no real signs do in the least appear in them , that the inward power of godliness was joyned with their being baptized with water : now the thing that thou shouldst have proved , was , that your water baptism , taken up by you , without any true command , or so much as a true inward liberty by the spirit of god in your hearts , is a gospel-precept . but this the apostles witnessed , when peter baptized , or caused to be baptized , cornelius , and others with him , no doubt , he both saw and felt his liberty , and good allowance , by the revelation of gods holy spirit in his heart , so to do ; and therefore he might well command it at that time to be done ▪ & yet it doth not follow that it is a gospel-precept . i say further , the outward form of godliness is intire without water baptism , as at this day administred , though when it was practised by the command of god , it was a part of the outvvard form . and vvhereas thou sayst , iohns preaching and baptizing related to christs gospel disenspation , citing for this , mark . cap. , , . v. ● ansvver ; all this may be granted in a true sence , yea , i do readily grant it in the true sence , & so did all the figures & types of moses law , all which obscurely and darkly pointed at christ , & the pure gospel dispensation , & were , as it were , a symbolical way of preaching christ & his gospel ; and therefore it was a good and worthy observation that many antient christians have made , that the gospel and new testament lay hid within the vail of the law and old testament ; all these figures and shadows of the law , shadowing and figuring gospel mysteries unto those whose eyes are spiritually enlightned to see and understand them . and whereas thou citest mark 's words in the beginning of his book , saying , the beginning of the gospel of iesus christ the son of god. if i grant thee that both iohn's preaching and baptism , in a true sence , is a beginning of the gospel , what gainest thou by it ? doth it therefore follow that water-baptism is a pure gospel precept , and to be observed to the end of the world ? i deny the consequence : and the vanity and falshood of it i shall , by gods assistance , plainly demonstrate but first , i shall lay down a few plain positions , which i hope scarce any professing themselves christians , that are in any degree intelligent , can deny . st , the gospel did begin to be preached by the lord to our first parents immediately after the fall , when he gave the promise , that the seed of the woman should bruise the head of the serpent : and this was before any law of types of figures was given , and before water baptism . dly , this gospel promise was in a solmn way renewed by the lord to abraham , that in his seed all nations of the earth should be blessed ; and this was years , as paul noticeth , before the law of moses : and the same paul saint , that the gospel was preacht to abraham ; which is the everlasting gospel , & is one & the same in all ages of the world , & therefore , to spake strictly , did not take its beginning neither at the beginning of the book of mark ( that beginneth with a voice crying in the wilderness , prepare the way of the lord , that as it related to iohn's ministration in part , so it hath a further reach , as pointing to an inward ministration ) nor yet of luke , who goeth further backward , to wit , to zacharias his burning incence in the temple ; and matthew goeth yet farther backward , to abraham , isaac and iacob ; and iohn furthest of all , to the word that was in the beginning , which word is christ , by whom all things were made , and are upheld . dly , this one everlasting gospel hath had it various and divers breakings forth and administrations in clearer discoveries and dispensations from age to age , until the fullness of time , & before that fulness of time , until christ had suffered for the sins of the world , rose again , ascended and gave the holy ghost to all true believers , the gospel dispensation remained among all the faithful in all ages , but as vai●ed , or as the kirnel within the shell of the figures and types of the law. thly , the law was never given alone by the lord , nor was ever intended by him , that any should have eternal life by the bare observation of the figures and shadows of the law , but by faith in christ , and true gospel obedience to him ; but it was as a schoolmaster to lead unto christ , as paul hath declared . tly , these several more clear discoveries and dispensations of the gospel , may be branched forth , or distinguished into several degrees , and these several degrees may be reduced into three , each of which dispensations had their peculiar and proper divine inward illuminations and influences of grace and truth , to wit , first , that discovery that god gave to men by moses , and the written law and the prophets , until iohn . secondly , from iohn until christ dyed and rose again , & gave the holy ghost . thirdly , that last and most glorious discovery and revelation by the giving of the holy ghost generally to all true believers in a peculiar influence and operation , beyond what ever formerly was given in a general way to believers . again , these three may be reduced into two , viz. law and gospel , called by paul the two covenants , which ( until the last greatest and most excellent discovery of the gospel ) have been administred , as with an excellent mixture , as when water and wine are mixed together , though the liquors be only two in kind , yet they admit of many various mixtures ▪ all which are serviceable , according to the desire , and ability of the drinkers . and therefore whereas thou sayst , nor is there any third dispensation , that is neither law nor gospel of john's , as is imagined . in this , as in many other things , thou fightst against thy own shadow ; for though in my late book i writ of three dispensations , and prove them sufficiently out of the scriptures , yet i never imagined that there was any one of these three dispensations that vvas neither lavv nor gospel : but i thus distinguish them , the first is both legal and evangelical , but the evangelical doth but obscurely and hiddenly appear , and therefore the first may be called more legal , and in that respect is called by paul , and others , the law , by a synecdoche , the denomination being taken from the larger part ; and this dispensation continued until iohn , according to christs own words , the law and the prophets were unto john. the second dispensation of the same gospel may vvell enough be understood to begin at iohn , according to acts . . beginning from the baptism of iohn , unto that same day that he vvas taken up from us ; see also acts . , . and to continue until the plentiful pouring forth of the holy ghost , both at and after the day of pentecost ; and this second dispensation comprehendeth all the time of christ his being on earth in the flesh , vvhich , though a more clear and glorious dispensation of the gospel yet vvas in some degree vailed vvith the figures of the lavv , for not only iohn's baptism , but the vvhole lavv of moses vvas in force until christ suffered on the cross , and became a sacrifice of a svveet smell unto god , and a propitiation for the sins of the vvhole world , and thereby put an end to all these sacrifices of rams , lambs and bullocks , &c. for christ himself being made of a woman , vvas made under the lavv , and fulfilled it , both in his being circumcised and baptised ; and he preached the law and gospel , and sent one vvhom he had cured of his leprosie , to the priest , according to the lavv , and told the iews , that their paying tythes , which wholly belonged to the law , was a thing to be done , but that withal , the greater things of the law , as mercy and iudgment were not to be neglected : and christ told that it is written in the law , they shall be all taught of god ; which is a gospel promise : so that the gospel and law were united and joyned together in both these former dispensations ; and the gospel was in the law , as some precious treasure hid within some vail . the third and last dispensation began from the giving of the holy ghost at pentecost most apparently , and was to encrease until it should come to its meridian or noon-tide glory , as so it may be said , it did really so come in the days of the apostles , before their decease ; and this third dispensation of the gospel is that which ought to be called , the pure and perfect gospel dispensation , purely and perfectly unvailed and uncovered , declaring and revealing that great mystery of christ , and of eternal salvation by faith in him , both as he came and suffered outwardly in the flesh , and dyed for us , and rose again , and ascended , and is now in heaven , at the right hand of majesty , making intercession for us , and also as he doth come inwardly to live , dwell and rule in our hearts ; for both his outward and inward coming are a most choice and excellent doctrine of the gospel of our salvation , but the one without the other is lame and defective ; for as it is most glad tidings ( which the word gospel or evangel signifieth ) that christ hath dyed for us , & purchased to us the forgiveness of all our sins , ( through faith in his name ) so likewise , that the father hath given him to us in our hearts , to kill and destroy the very life of sin in us , and perfectly to sanctifie and renew us into the image of god ; and no vails , nor figures , nor types of things to come belong to this third dispensation of the gospel , but the truth of the gospel is held forth , purely and perfectly in its own native lustre , beauty and glory , without any figure or shadow of the law , such as circumcision and iohn's baptism was . these positions thus being laid down and well understood ( the substance of which are sufficiently laid down in my late book , tho' not so largely , or in so many express words , ) may serve sufficiently to answer to every one of thy objections against us , without a particular application to every particular of thy treatise . and thus it plainly doth appear , how it may be granted that iohn's ministry and baptism was the beginning of that second dispensation of the gospel , that as yet had its vails and figures in some degree remaining , & vailing that more abundant glory that was to follow : but it doth not follow , that iohn's baptism or water baptism of any that did baptize , did really belong to the third dispensation of the gospel , as any part thereof ; and this third dispensation is ( being the gospel perfected and consummated , as it cometh to its meridian or noon-tide glory and brightness ) that which is most commonly and frequently called the gospel in the new testament , being cleared and discharged from all these vails and figures of the law ; even as when christ arose , he laid aside his grave clothes , and did not after his resurrection re-assume his garments , which he did use as a cloathing before he suffered , but left them to remain with the souldiers that put him to death ; a figure of this very mystery . and thou art at great pains to prove , that john was sent to baptize with water , and christ's disciples baptized with water , and so did the apostles after the giving of the holy ghost ; and a great many other things thou bringest , no wise contradicted by us the people called quakers , and therefore thou might'st have spared thy needless pains . but the great thing for thee to prove , was , that john 's baptism , or water baptism is any part or precept of the gospel dispensation , and administration , as it began to take place after the death and resurrection of christ , and the giving of the holy ghost ; this thou hast not done in the least , and therefore thou hast done nothing to purpose . and whereas thou pleadest , that christ sent john to baptize and preach ; i answer ; and so i say , as truly he sent moses to give the law and circumcision ; for the spirit of christ was in moses , and in aaron , and in the holy priests under the law , that circumcised and sacrificed ; and christ gave both the law and gospel , and was the mediator under both , and the minister of both ; for without christ , the word , that was in the beginning , by whom all things were made , neither law nor the prophets could have been . but the thing thou shouldst have proved , that christ , as the mediator of the new-covenant , in the pure and perfect dispensation of the gospel , in the last administration of it , ever commanded water baptism ; or that christ after he rose from the dead , commanded water baptism , which thou dost not do in the least . thou seemest to lay great stress on these words , acts . . that peter commanded them to be baptized who had received the holy ghost , to wit , cornelius and his company . but this i have answered already , and i say further , this doth not prove that water baptism is a gospel precept , but only that that second dispensation being not yet vvholly abolished , peter savv a service in it , in the wisdom of god , revealed in him , and therefore he might vvell command it for that time , tho' no gospel precept . but vvhereas thou sayst , that peter and the apostles did command in christ iesus , the lords name , water baptism , is a thing utterly false , the scripture saith no such thing ; but that peter commanded them to be baptized in the name of the lord ; so that the name of the lord is relative to their being baptized , & not to the command , and their being baptized in the name of the lord doth plainly signifie , that their being baptized vvith water vvas som outward sign , that they became the lords , and were true believers in him . next , vvhereas thou sayst , i affirm that water baptism was at that time an abolished ceremony , is false , i said no such thing ; it was beginning to be abolishing and decaying , and was decreasing , as john said in respect of his baptism , i must decrease , but christ must encrease : but that it vvas then totally abolished , i say not ; for it could not be safely abolished all at once , but by degrees , and after some time , as i have above demonstrated . and novv that i call this third and last dispensation , that began to take place after the death and resurrection of christ , the pure and perfect dispensation of the gospel , i understand it not , as if the first and second dispensations before and under moses , or before and under christ , as he vvas present in the flesh , had any mixture or impurity of sin or evil , nay , far be it from me ; but i call it pure and perfect as having none of these figures and types of the lavv mixed vvith it , as formerly . and though the apostles , after the giving of the holy ghost , did grovv up into the attainment of this most pure and perfect gospel state and dispensation ; yet many christians vvho had a measure of sincere faith in christ , vvere short of it , and for the cause of such vvho vvere vveak , and but as babes in christ they savv it meet in the wisdom of god to use it for some time . but after the days of the apostles and their successors , about three or four hundred years there-after , the true gospel spirit was generally lost ( a remnant excepted of hidden ones , who in some measure retained it ) and the inward power of godliness departed from , and then water baptism , and many other things belonging to the outward form , became as a dead thing , and was more fit to be buried than to be used . and none ought to presume to raise it up again , unless it could be said , that the power of god had raised it , or renewed it in the users or practisers of it , and that they could sincerely say and prove , that god had sent them , or given them authority to use water baptism , and other the like things ; but this i do not find that any called baptists so much as pretend unto , and if they did pretend to it , their bare pretence , without some real and effectual prooff , were not to be believed . and that peter caused water-baptism to be administred to cornelius , and other gentiles , doth not prove it to be a gospel precept ; for under the law the gentiles who became proselites of the covenant , so called , were generally baptized into water , as well as circumcised , long before iohn's time , as the iews books plainly declare , and as may be gathered from scripture , and as divers christian writers relate from the iews , and particularly thomas godwin in his book called moses and aaron , lib. . cap. . and seeing it was so commonly practised by the iews , as well before iohn's time as then , and thereafter , as both iewish and christian writers affirm , and as the epistle to the hebrews doth plainly declare , heb. . . how that the law had its divers baptisms ( so the greek translated into english , washings ) and carnal ordinances , until the time of reformation ; it doth more plainly evince , that water baptism was a legal thing , tho' both it & circumcision , with all the other types and figures of the law , pointed at gospel mysteries , and in so far may be said to relate or belong to the gospel in its more obscure administration ; but that whole dispensation both of moses and the prophets , is in scripture stile , call'd , the law , altho' moses himself and all the prophets saw beyond the figures of the law , and were truly endowed , in great part , with a gospel spirit . that , thou say'st , if water baptism had not been comprehended in paul 's commission , then he had done evil in baptizing so many . i answ. it doth not follow , any more than that he did evil in circumcising timothy ; for things may be done upon occasions without a command from god , and that not only by a bare or simple permission , but in a sweet heavenly freedom of gods holy spirit inwardly revealed , which is the only chief and principal rule of every true christians freedom , as well as of their obedience . how many good christians joyn in marriage , having no command so to do , but knowing and enjoying an inward liberty by the spirit of the lord so to do , and therein receiving the blessing of the lord ; and many other the like cases might be mention'd . thou givest a very strange and exceeding strained gloss upon paul's words , that he was not sent to baptize , but to preach the gospel , to wit , that water baptism was not so bound to paul , or any other sent to preach the gospel , that they with their own hands must needs perform that work of baptizing ; and paul and the other apostles had such and such for their ministers , as john , timothy and others . but what then ? what paul commanded other disciples to do , is all one as if he had done it himself , as thou arguest in another case , but not to thy purpose ; and therefore it cannot be reasonably judged , that if paul had been sent to baptize , either by himself , or making use of others to assist him in that work , he would have said , he was not sent to baptize ; for that would imply a plain contradiction , to be sent , and not to be sent . but this thy strein'd gloss on pauls words is grounded upon a meer supposition of thine , that paul was sent to baptize with water , which thou hast not in the least proved , nor art ever like to do ; matth. . saith nothing of water . thy similitude betwixt solomons temple and the gospel-church , as thou dost apply it , is exceeding vain & foolish , and proceedeth from great ignorance , as if the stones that were the foundation of solomon's temple , cut out of the mountains , and the timber-work , did signifie , that the foundation of god's spiritual house should be water-baptism . but this is plain contrary to scripture , that saith , the church is built on the foundation of the prophets & apostles , iesus christ himself being the chief corner stone ; and thou that sets up water-baptism as the foundation of the gospel church , preachest another foundation than christ jesus , and another gospel . if solomon's temple had been built on the waters , thou mightst have had some slender pretext or colour to use such a comparison ; but what resemblance stone and timber hath to water baptism , i do not understand . and if water-baptism be the foundation of the church , then the church hath had no foundation for many ages past ; for infant baptism , by sprinkling , ye baptists do not acknowledge to be any true baptism at all , but a meer fiction or invention , and yet for many ages there hath been no other water-baptism used , but that of sprinkling infants ; for that party or society of people called baptists or anabaptists did but appear about luther's time , or since , and therefore if water baptism be the foundation of gods church , the church hath had no foundation for many ages , and therefore hath quite ceased to be ; for she cannot be or subsist without a foundation . and as concerning the allegorical and spiritual signifycation of solomon's temple , it is very well understood without your water baptism ; for solomon's temple , as it was a figure of christs body , which was crucified and rose again , and ascended into glory , so also it was a figure of the gospel church under the pure gospel dispensation , the foundation whereof is christ jesus , as he came in the likeness of sinful flesh , and took upon himself the form of a servant , and humbled himself unto death , even the death of the cross , made of a woman , made under the law , the seed of abraham and david : i say , christ thus come in the flesh , and crucified for our sins , as the mystery of him is inwardly revealed by the holy spirit in the hearts of all true believers , in respect of his thus humbling himself , and taking hold of the seed of abraham , may well be compared to the stone & wood of solomons temple , which were but mean , and not very costly materials , but the fullness of the godhead , that dwelt in christ bodily , and his being anointed with the holy spirit without measure , being the only begotton son of god , full of grace and truth , of whose fullness all true believers do plentifully receive , and grace for grace , and the many most rich and excellent divine virtues wherewith both christ and his church are most richly endued , and adorned , are well signified by that great plenty of gold and silver , and other precious furniture , wherewith the temple of solomon was beautified . but it is much thou didst not make the sea in solomon's temple to signifie water-baptism ; possibly some of thy brethren may judge this a great omission or neglect in thee ; but hadst thou brought it , it could have made nothing for thy water baptism ; for that sea in solomon's temple was not a figure of outward water ( which it self was but a figure ) but of these spiritual waters of the sanctuary , mentioned by the prophet ezekiel , chap. . , , , . and by iohn , c. . v. . and rev. . . but this most idle and ignorant gloss and comparison of thine , is like to that other passage in thy book , where thou sayst , repenting believers , baptized with water ( being a sign and token from god to them of the remission of sins ) are the only true heirs of the promise of the holy ghost , &c. which assertion thou dost falsly ground on peter's words to the iews , repent and be baptized , every one of you ( mind it ( sayst thou ) every one that expects salvation ) in the name of iesus christ for the remission of sins , and you shall receive the gift of the holy ghost . but whether water baptism is to be here understood , or not , thy arguing , that it must be water baptism , is most weak and idle , as if to render it only spirit , is to charge the spirit of god in peter with gross impertinencies and tautologies , as if he should say , repent and be baptized with the holy spirit , and you shall receive the holy spirit . to this i answer ; this is no impertinency nor tautology in the least , but very proper , as it is very proper to say , white cloth being dip't into the dyers fat , that hath a red dye , receiveth the said red dye ; even so , the soul being dipt into that spiritual water of gods holy spirit , receiveth it , as the cloth receiveth the dye : but this to thee is a mystery and parable , and therefore it is not strange thou talkest such gross impertinencies . and it is plain by these words of thine , thou makest water baptism equally necessary to salvation with faith and repentance , and therefore all are eternally and finally lost , who have not been baptized or plunged into water . o monster of uncharitableness ! this most uncharitable doctrine damneth all to the pit of hell , for many ages , that never received water baptism ; this is like one of thy brethren , who printed a book with this title , dip or damn . it is no wonder to find you baptists generally so bitter and peevish ; for this your uncharitable doctrine of condemning all to hell , who are not baptized into water , begetteth this evil nature in you , even as the narrow doctrine of the presbyterians as touching the grace of god , maketh them of the like evil nature ; for evil principles and perswasions have a great influence upon mens hearts and lives . and now i find thee in this thy work against us , joyn'd with the priests of new-england , and particularly these of boston ( tho' formerly some of thy brethren suffered great persecution by the priests of new-england ) where it seems thou hast got thy book printed , — and so like herod and pontius pilate joyning together against christ , as he came in the flesh , so ye joyn together against him , as he is come , and coming more abundantly in spirit ; but this stone , which ye builders of babylon have refused , will god exalt , and is exalting , to be the head of the corner . thou art as idle and impertinent to alledge , that by water and blood , mentioned iohn . . this is he that came by water and blood , is to be meant water baptism , and that call'd the supper , in giving and receiving bread & wine . but this being thy bare alledgance , without any shadow of proof , it is altogether denyed ; and the virtue of both the water and blood , together with the spirit , are inwardly and spiritually felt , which three agree in one , and are inseperable ; but so are not your water baptism and bread and wine , which ye your selves confess are oft seperated from the spirit , as the many vain persons among you , and the many dry and barren souls of your society , too palpably demonstrate ; for who more gawdy and vain in their attire and cloathing , both men and women , than many call'd baptists ? as i have seen and observed , in part , to my great grief ; who greater enemies to the spirits inward revelation , and to christ's inward presence and appearance in believers , than thou , and the baptists generally ( perhaps some few excepted ? ) and therefore the spirit , and your water baptism , and breaking of bread , agree not in one , and are not in unity . and whereas thou chargest it on me and my friends , the people called in scorn quakers , as if we did presume or boast of our being arrived to a state above or beyond the apostles , after they had receiv'd the holy ghost ; for thou say'st , here we may note the pride that this boaster is filled with , counting even the master builders of god's house , but children in comparison of them , &c. and again , thou sayst , the generation of quakers , it seems , are got into an higher degree of stature and fullness , thinking they are in an higher dispensation , than they had attained , &c. all this is a most injurious and gross perversion of my words , and of our principle ; i never said , writ or thought any such thing . but take notice on what false foundation he grounds this his perversion , because i said in my last book , if they who are so zealous for water baptism , were cordially zealous for the inward and spiritual baptism , they might be the more born with , as men bear with children , &c. and charity might be allowed them in that case , to be as children or babes in christ. i intreat the readers to take notice , that i say nothing here of the apostles , or any living in that age , but of these now living in our age , who are generally too zealous for the water baptism , but have little or no zeal , most of them , for the inward and spiritual , plainly denying inward divine revelation , as the priviledge given to the saints in our age , and calling christ in the hearts of the saints , a false christ , as this pardon tillinghast hath done , and as many others do . and though the apostles , after they received the holy ghost , used water baptism , yet it was not for themselves , who saw beyond it , and were attained to that one baptism , not the putting away the filth of the flesh , but the answer of a good conscience , as peter declared ; but in the apostles days , there were babes in christ and many scarce arrived at the true state of spiritual babes , whom the apostles saw meet to baptize into water ; but yet that water baptism was not the milk where with they were fed , but rather as stilts or crutches that these babes or lame persons used for some time . and whereas thou further sayst , that we called quakers are born monsters , not babes to be fed with milk , as the saints heretofore . here thy scornful spirit , full of bitterness and prejudice , doth plainly appear : how many thousand babes in christ have been , before ever baptism with water was in being , and since it received its burial ? and whoever seek to raise it again , or restore it in their own self-will , and meer imaginations , from what they falsly infer or draw from the letter of the scripture , they but raise a dead thing , that is not the sincere milk ; for the milk of babes , is the sincere milk of the word , and that is not water-baptism and whereas thou alledgest , that to pretend to the power , and deny the form of godliness , is as hypocritical as the other is formal : this we agree unto ; but it remaineth as yet to be proved , that water baptism is any part of the form of godliness , since the form and practice of it hath generally ceased , since the apostles , for many ages past , and but again is raised up by the meer will of man , without any divine call or authority , so far as ever i could yet learn ; for i never yet heard that any in this age , or since the apostacy began , did pretend to an inward divine call for water baptism . but whether when the gospel shall have it free course to be yet preached to all nations , any shall be raised up to baptize with water , by a divine authority , belongs not to the present debate . and thus i hope it will appear to the impartial readers , that i have sufficiently answered to thy objections and pretended reasons , from plain scripture , which thou hast but grosly wrested and perverted . in the close of thy book thou sayst , i strike as well at the lords supper as at water baptism ; alledging further , that i say , our common eating that we use , is the lords supper , whether two or three , more or less ; but both these are thy false alledgings , and none of my words , nor justly can be gathered from my words . and first , as to the lords supper , i say , where christ is not inwardly and spiritually seen , tasted and fed upon , by his inward revelation in mens hearts , there is not the lords supper , altho' they gather together with ever so great a solemnity , as outwardly , to eat outward bread and drink outward wine in remembrance , as they pretend , of christ. secondly , there is neither number of persons , nor any set times appointed by christ , in relation to the outward eating and drinking , which ye call the supper ; and therefore as the church of england use it once quarterly , and some baptists monethly or perhaps some weekly , why may not others , with as good reason , use it daily ; and seeing the number of persons is no essential part , as ye must confess , then why may not two or three , as well as some hundreds , use it with equal solemnity and religious devotion , viz. eating and drinking together , both with a holy fear and chearfulness , remembring the lords death , even until his last coming , as well as until his more abundant inward spiritual coming into their hearts . and whereas i queried in my last book , wherein we are behind you , or wherein we fall short of you , or what excellency , worth or value hath your supper above and beyond ours ? to this thou hast not answered one syllable , nor hast thou shewed any one particular instance wherein your eating and drinking excelleth ours , and therefore i return it again unto thee to be answered . and i thus further query , is the difference about the bear name , that ye call it the supper of the lord , and we have no freedom to call the bare outward eating and drinking , unless christ be inwardly enjoyed , the supper of the lord , but where christ is inwardly enjoyed and fed upon , together with the outward eating and drinking , as most frequently is witnessed , to god's praise , that we can freely call the lords supper ? or , dly , is the difference , because ye have some priest , or pastor , or gifted brother , to consecrate the bread , and make it more holy than our bread that we eat , even when we use prayer and thanks-giving before eating , either vocal or only mental , and frequently both ? or , dly , is it because we do not use that formality of repeating the words , take , eat , this is my body , which we find no where commanded to be used in the saints eating ? or , thly , is it because the eating and drinking that was among the saints , called by thee and others , the supper , was never in ended for satisfying hunger , as thou hintest ? and what if i should say the same , thou gainest nothing ; for it is not the simple eating and drinking that i call a holy remembrance of christs death , but the holy and religious way and manner of performing it ; and yet thou canst not prove , that the saints , when they did eat that commonly called the supper , did not really eat and drink sufficiently to refresh & nourish the natural body , as well as together with that , their souls were refreshed and nourished with spiritual food ; for it is most clear , that in the church of corinth they did eat together to refresh the outward man , and this the apostle did not reprove , but their disorderly manner of eating , so that some were hungery , and others were drunken , and some eat at home in private , and others did not , but tarried to eat together with their brethren , and were at times disappointed : this plainly proveth they used to make a real meal of their eating together ; but your manner of eating about the quantity of a nut in bread , and a spoonful , one or two in wine , we find no where in all the new testament ; and that ye give the cup but once , and christ gave it twice , as i have showed in my late book , this ye can give no account of , and thou hast not taken the least notice of it , although it is material to you , who pretend to observe every thing as christ did . and why are ye not as zealous for washing one anothers feet , and anointing the sick with oyl ? i am sure more expresly commanded by christ , and iames the apostle , than your water baptism ? ye can give no just account . it seems , thou art zealous for laying on of hands , which thou reckons also as belonging to the foundation of the gospel , falsly citing and perverting these words in heb. . , . for though that place mention the foundation of faith and repentance , and afterwards the doctrine of baptisms , and of laying on of hands , yet it saith not , that either water baptism or laying on of hands is any part of the foundation ; and the doctrine of baptisms and the laying on of hands is one thing , the use of water baptism is quite another : the doctrine of all the legal rites , figures and types remaineth in the church at this day , but the practice of them is abolished , and so of water baptism . before the close of this my answer , i shall further take notice of some other of thy gross impertinencies : first , thou usest these idle words , by way of reproach , so that upon hearing peter's testimony , not of killing the light within , as the quakers preach , &c. here thou makest it a matter of derision , to say , christ , who is the light , and the life , may be killed or crucified by mens sins , whereby thou declarest thy great ignorance of the letter of the scripture , that said of some , that they crucified the son of god afresh ; and surely that was within them , and not without ; and said iames , ye have killed the just , and he hath not resisted you ; which cannot be understood , as if all these to whom he had writ , had been guilty of outward murder . but understand how these call'd quakers mean , that christ is inwardly crucified or slain by mens great sins , to wit , not in himself , for his life is an immortal principle , but unto them ; so that by their sins they wholly deprive themselves of the enjoyment of it . dly , thou sayst , while peter is speaking , not mentioning ought of the light within , ( altho' we deny it not where god would have it spoken of . ) behold here another bitter and satyrical scoff against the light within ; and what altho' peter mention not the light within in that place , acts . in express words , let the place be considered , and it shall be found plainly enough implied in that very discourse of peter , see v. . said peter , that it is even jesus of nazareth , who was ordained to be judge of quick and dead : and can this be without the light within , that shall be as a thousand witnesses against the wicked in that great day of judgment , when the books shall be opened , not only the book of conscience , but the lords light in the conseience , that did see and reprove them , and witness against them , when they sinned . and whereas thou sayst , thou denyest not the light within when god would have it spoken of : i say , thou denyest it in so far as thou denyest christ in the heart , who is the true light , & callest him a false christ ; and also that thou blamest the quakers for pretending to inward revelations , which ye baptists generally deny , therein agreeing with the dark priests , and other dark professors . dly , thou dost represent the quakers as denying , that christ is come in the flesh , and carrying it in a subtil notion , that he is come in their flesh . this is a most false and injurious accusation ; we most faithfully believe and embrace it , as a most faithful saying , that christ iesus is come in the flesh , to wit , in that very body of flesh which was conceived by the holy ghost , and born of the virgin mary , dyed , and rose again , &c. and yet , according to scripture , we also believe , that the life of iesus is made manifest in mortal flesh ; and that the bodies of the saints are the temples of god , and of christ & of the holy spirit ; and that the saints are his members , and he their head , and that they enjoy and possess a measure of the same holy spirit that dwelt and dwelleth in him in all fullness ; and tho' some divine illumination and manifestation of the spirit of god be given to all men in a day or time , according to plain scripture , yet we do not say , tha● all men have the holy spirit or are baptized with it , as thou dost falsly represent us ; for many men are sensual , not having the spirit , and the spirit of god hath left many men , and doth no more invite and call them to repentance the day of their visitation being over . thly , thou dost insinuate , as if we did not believe any other coming of christ , than his inward coming in his saints ; which is false , as also is that other gross alledgance of thine . that our opposition to water baptism is raised against the person of iesus christ , and the remembrance of his last coming . this i altogether deny , as false , wicked , and injurious ; we do believe , and make it our care to remember that our lord jesus is in heaven , in his glorified body , soul and spirit of true man , that seed of david and abraham , and that he shall come again , and jud●e both quick and dead , even the man christ iesus . and as for thy other many false accusations , and hard bitter and reproachful speeches against us , and me in particular , i shall not waste paper nor time to repeat them , but heartily wish thy repentance , and the opening of thy dark understanding , to the acknowledging and confessing to the truth , if it be the good will of god that so it may come to pass , before thy dayes be expired . and now ye water baptists , who plead so earnestly for water baptism , though in opposition to the living and glorious appearance of the lord jesus christ in the hearts of his saints , some of you calling christ in the heart a false christ in the secret chamber , the which water baptism of yours is neither iohn's , nor the same that some of christs disciples and apostles administred for some time , seeing ye can show no line of succession , either from iohn or the apostles , of your call to administer water baptism , that proves ye have no shadow of any mediate call , and to an immediate call ye have no pretence ; nor can it be truly said , that the letter of the scripture barely and alone considered , calleth any to a ministerial office or function ; for the scripture saith , no man taketh an office unto him but he that is called of god , as aaron was : and thus iohn was sent of god by the spirit of god in his heart , and did not draw his call from the letter of the scripture , tho' he was of aaron's posterity , and the son of a priest ; and therefore your water baptism is a meer idol , like the golden calf that the children of israel set up when moses was absent . but suppose your water baptism were as good as iohn's ( which it is not ) go and learn what that meaneth , mark . . how when moses and elias ( and ye know that christ said of iohn , that he was elias , who came in the spirit and power of elias ) did appear with christ at his transfiguration , peter said , let us build three tabernacles , one for moses ( that signifieth the law of circumcision and sacrifices ) another for elias , ( i. e. iohn with his water baptism ) the scriptures saith , he knew not what he said ; and a cloud came and took away moses and elias , ( i. e. iohn baptist ) out of their sight , and left only christ present with them : and well consider , whether this doth not signifie , that believers in christ , under the pure and perfect gospel dispensation , are not to build tabernacles neither for moses nor iohn , i. e. neither for the levitical law of moses , nor the water baptism of iohn ? a brief answer to the weak and impertinent arguments of benj. keech , against the light within , in his book , call'd , the childs instructor , in that section of his book concerning the light within , wherein he undertaketh to prove , that the light in every man hath not the least tendency or service to mans salvation , but only to condemn him . and also an answer to his gross calumnies and false accusations , that in his ignorance he raiseth up against both the principles and persons of the people called in scorn quakers . first , he granteth , that the light in every man containeth in it the law or substance of the first covenant , written or implanted in the hearts of the worst of men . next , he doth acknowledge , that it doth show or teach every man that there is a god , which did create all things , and that he is the soveraign lord of the whole creation ; that he is to be worshiped ; also , that it doth convince of sin but not of evey sin : also , that it doth teach righteousness towards men , and to render due respect unto all , and to do unto all men as they would be done unto ; and from this he concludeth , saying , therefore take heed , and walk according to this light , for it is a candle lighted and set up by the lord in thy intellectuals . answ. this seemeth a fair acknowledgment , and is more than many do acknowledge ; for if men are to take heed unto it , and walk according to it , ( as he saith they ought ) it is given of god for a rule of obedience unto men , and therefore the scripture is not the only rule , as many affirm . but that he saith , it doth convince of sin , but not of every sin , this he only affirmeth , and doth not prove in the least ; and seeing it containeth in it the substance of the law of the first covenant , it followeth most evidently , that being duly improved , and the mind duly applied unto it , it convinceth of all sin against the first covenant . next , as to sins against the second covenant , called the gospel or new covenant , if the gentiles ( who have not heard the gospel outwardly preached ) have nothing of the law of the new covenant revealed or made known unto them , they cannot be said to sin against it ; for where no law is , there is no transgression ; if then these gentiles , who never as yet heard the gospel or christ outwardly preach'd , have only the law of the first covenant , they are only sinners against that covenant ; and consequently , that light in the gentiles doth convince them of every sin that they are or can be guilty of in the gentile state . but seeing he hath granted , that there are some sins that they are guilty of , that the first covenant in them doth not convince them of , it followeth most necessarily , that there is some law or light of the new covenant in them : and thus it doth plainly appear , that the snare or net which this benj. keech hath been making for the people called quakers , he is entangled himself therein . but we can most clearly prove from scripture , that the light that is generally in men , the heathens not excepted , hath in it some small degree of a discovery or revelation of the new testament or new covenant ; st , because it revealeth to men generally the goodness of god that leadeth to repentance , according to rom. . . yea , the riches of his goodness , and forbearance , and long-suffering ; and therefore it revealeth in men universally , that god is merciful and gracious , as well as just , and pardoning sin and transgression to every one that truly repenteth and turns from sin : and this may be proved also from b. keech's own confession ; for he plainly confesseth , that the light in every man teacheth him , that god is the best , the highest , and chiefest beeing ; therefore it doth clearly follow , that the light in men teacheth them , that god is a gracious god , and one that pardons iniquity , otherwise he could not be understood to be the best beeing ; for seeing among the children of men many men have that goodness that inclines them to forgive the greatest trespasses , upon their repentance and asking forgiveness ; therefore god himself is infinitely more gracious and ready to forgive . dly , the gentiles or heathens of the better sort , who have not heard christ outwardly preached unto them , have offered up sacrifices unto the only true god , as well as the iews ; and aristotle , tho' a heathen , did affirm , that it was proper to mankind , universally , to sacrifice unto god ; and as the sacrifices of the people of israel , as b. keech confesseth , was a spiritual and shadowing ministration , given in mercy unto men , to discover and hold forth unto them the glorious and great sacrifice and attonement of the lord jesus christ , the same may be said of the sacrifices of these gentiles , who sacrificed unto the only true god. and if it be said , the gentiles who did so sacrifice , as iob and others , did it , being taught by some outward means : i answer , allowing it so to be ; so did also the iews and people of israel ; but as among the iews , so among the gentiles , the light of god in them did accord in harmony with the outward means of their instruction . dly , the apostle paul doth plainly declare , that the gentiles , who did the things contained in the law , had their thoughts excusing them ( or apologizing , as the greek hath it ) and therefore there is some light or illumination in them , other than that of the first covenant , that only condemneth , as b. k. affirmeth . thly , cornelius , before christ was outwardly preached unto him , hath this testimony , by the spirit of god recorded in scripture , that he was a devout man , and feared god , and his prayers and alms were accepted of god , according to his state , and that he was not singular , or the only man in the world that was sincerely devout , and that knew not christ as come in the flesh , peter's words plainly declare , how that in every nation , he that feareth god and worketh righteousness , is accepted of him . and if it be said , that cornelius was a proselite , or at least had some knowledge of the iews religion : i answer ; this is only supposed , but not proved ; but granting it were so , it is certain he had not faith in christ crucified and raised again , until peter preached christ unto him ; and therefore a man may be accepted of god in christ , and for christ's sake , in some respect and degree , who at present hath not faith in christ crucified and raised again ; which most evidently overthroweth all that b. k. hath built up in his vain & dark imagination against the light within , and yet such are not without faith altogether ; for they have faith in god , and in his living word in their hearts . and whereas b. k. frames an objection in behalf of the light within , viz. if this be a light flowing from god , and a ministration of god , how can it fail in any respect , and be insufficient ? he answereth , first , the law given to israel was a ministration of god , and yet it could not give life . but this is easily answered ; for god gave not the law to israel only for that end to condemn them , and send all & every one of them to hell , but to be a schoolmaster to lead unto christ , and therefore together with the law of the first covenant , he gave them the levitical law of sacrifices , and many other types , which had some real ministration in it of the new covenant , tho' obscure , yet such as served for that time . but according to b. k. the best of the gentiles , who were most diligent to frame their lives according to the light in them , and have not heard christ preached unto them , as crucified , &c. are all sent to hell , and the light in them , tho' a ministration given them of god , hath no other end but to condemn them , and make them guilty of hell fire , and that forever ; which is a most injurious reflection upon both the justice and mercy of god. secondly , he saith , every light and ministration of god serveth for the end , time and purpose it was appointed and ordain●d : this saying is very true , but very badly applied , as if that light and ministration of god in the gentiles , were only given to make them guilty of eternal damnation , but having not the least service , use or tendency to the least beginning of their salvation ; which is a horrible reflection upon god , as representing him altogether cruel and unmerciful , worse than most men , and therefore is a blasphemous assertion . in the next place he undertakes to prove , that the light in every man is not god , nor christ , nor the holy spirit : first , he proveth that the light in men is not god , because tho' all light doth come from god , yet all light is not god. i answ. and who saith all light is god ? but because all light is not god , it doth not therefore follow , that god is not light , no more than it doth follow , that because all spirit is , not god , therefore god is not a spirit . but seeing he confesseth , this light floweth from god , it doth necessarily follow , that god himself is present with and in this light ; for god cannot be locally seperated from any thing or being that proceedeth from him , otherwise he were not omnipresent ; and the name light doth as properly belong to god , as the name spirit ; for as the scripture saith , god is a spirit , so it saith , god is light. nor is his argument any more valid to prove , that christ is not light in men ; because christ signifieth , anointed , and only the man christ is gods anointed : i answer ; thus we see how b. k. acts the socinian , like his brother p. t for if christ be only and wholly restricted to christ's outward person , as he came in the flesh , then there was no christ , nor saviour , nor mediator before mary ; but this is express contrary to scripture in many places , which saith ▪ by iesus christ all things were created ; and israel in the wilderness drank of the rock that followed them , and that rock was christ : and most surely , all the faithful in all ages were partakers of christ , and he lived in them as well as in paul. and that christ was anointed from the beginning , before all time and ages , is expresly affirmed , prov. . . the true translation out of the hebrew text being , i was anointed from the beginning ; the hebrew word nissak is rendred by buxtorf in his hebrew lexicon , to anoint ; and surely david , isaiah , and all the faithful were partakers of the holy anointing , and they had it from christ god's anointed from the beginning . and lastly , he is as foolish and idle in his arguing , that the holy spirit is not a light in all men , because christ said , the world cannot receive him ioh. . . and whoever have the spirit of christ are christs , rom. . . for to have and receive , in these places , signifie vnion and possession , and in that sense we say , unbelievers and ungodly men have not the spirit ; but yet it doth not follow , that the spirit is not in them to reprove and convince them , and also to call , invite and move them to repentance , otherwise men could not be said to resist the holy spirit ; and as a rich treasure may be laid in a mans house and yet that man have not the right and possession of it , even so , the spirit of god is in unbelievers , to convince , call and move them to repent and turn to god , and yet they have no right nor interest therein , while remaining in their unbelieving state . but it is to be further considered , that the holy spirit , throughout the scripture , doth signifie , not the spirit of god abstractly considered , but as influencing men with a peculiar holy or sanctifying influence and operation ; and these are only such who have faith in christ crucified and raised again , as is clear in the case of cornelius , and all other believers in christ crucified , &c. whose faith is wrought in them by the mighty power of god ; and therefore this peculiar influence and operation of the holy ghost , the gentiles have not in their meer gentile state , but yet they have that which is preparatory thereunto , and infallibly will bring them to partake of it , as they are diligent , rightly to improve that first degree of divine grace and illumination already given unto them . now let us hear his arguments against the sufficiency of the light within , so much as to begin the least good work of god in the gentiles . st , he saith , it cannot discover unto thee that there is a redeemer , who suffered death without the gates of jerusalem . dly , tho' it convince of many sins , yet it cannot cleanse thee from them . dly , it cannot make satisfaction for the sins that are past . thly , it cannot lead thee into evangelical or gospel truths . thly , it cannot teach thee the righteousness of god , without the law , being witnessed by the law and the prophets , even the righteousness of god by faith of iesus christ , unto all & upon all that do believe . thly , it leaveth thee under the sentence of death and misery , without affording any directions or help for thy recovery , ( note these words , whereby it plainly appeareth , he taketh away from it all sufficiency , so much as to begin any good work in men , as having the least tendency to begin the work of salvation , or prepare thereunto . ) thly , it cannot give thee ( he saith ) eternal peace and salvation , as these miserable men ( meaning the people called quakers ) do affirm . thus he argueth . in answer to these his arguments , i say , it is really a degree of blasphemy to say , that there is no light , or principle , or being in men , that can do these things ; for god and christ can do all things , and both god and christ are in all men , not only as to that general presence in all the creatures , but in a special way of revelation , as being the off-spring of god , as paul declared to the athenians . but it is one thing what god and christ can do , and far another thing what they commonly and universally do . now it is readily granted , that god and christ do not commonly reveal unto men the knowledge and faith of christ crucified , &c. without the scriptures testimony , or some outward teaching ; but this doth not prove that the light in men hath no preparatory service , use or tendency , in order to receive the knowledge & faith of christ crucified , as we see it hath , according to scripture , as is clear in the ●ase of cornelius , and in the parable of the good ground , that signified the good and honest heart , even before the seed of the pure and perfect evangelical dispensation was sown in it . and at this race he might as well argue against the light in the be●t saints or christians , in these ages of the world , as being insufficient to give eternal life and salvation ; for the ordinary and usual way of god to beget in all true believers the true knowledge and faith of christ crucified , is by some outward means of preaching , reading , or hearing the scriptures read , and not without them , the inward light and grace of god mightily co-operating and working together with the outward means of the scriptures preached , read or heard . and whereas he directeth his book generally to these called christians , many of whom are of his own profession , if his doctrine be to be received , none of his own brethren , nor any christians whatsoever , have any saving light or grace in them ; for he maketh no distinction betwixt christians and heathens , but saith generally to all , that they have no saving light in them . but for the better understanding of the whole matter , let it be considered , that the light in men hath a two fold sence and signification ; st , it may and doth signifie god who is light , and christ who also is light as the holy scripture declareth : dly , it may and doth signifie some divine inward illumination and revelation of god and christ in men , which hath also a quickening and cleansing operation in it . now admitting that the divine illumination and revelation of god and christ doth not at first reveal or discover these peculiar mysteries of the pure gospel dispensation , as christ crucified , and faith in him , yet it doth suffice that i have proved , that it can begin , and doth really begin a good work of god in them that are diligent to obey it ; and where this good work of god is begun in any , they cannot perish , altho' they dye in that state : for as no unrighteous soul can ( while such go into heaven , so none that are in any the least degree righteous by the work of god in their hearts , ( while such , ) can go to hell , or finally perish . but to determine at what precise time , and how this work of god begun in honest gentiles , is perfected in them , and at what precise time the knowledge and faith of christ is wrought in them , is not a difficulty that is singular to us the people , call'd in scorn quakers , but doth equally urge and pinch our adversaries ; yea , i suppose generally the baptists themselves ; for first , they acknowledge , that many infants dying in infancy , belong to gods election , and are saved : dly , that not only infants , but others come to age , may belong to god's election , who are born deaf and dumb ; and many will acknowledge also , that god hath his elect among the gentiles , who have not heard christ outwardly preached , and shall be saved , god working by his spirit when , where , and how he pleaseth , as the presbyterian confession of faith owned by baptists , doth expresly declare . now it is plain , the difficulty is equal to them , with us , and is a great secret , known ( perhaps ) to few of the sons of men , the precise time , way , manner and means of gods saving them with eternal salvation , who have not had christ outwardly preached unto them , neither by men nor scripture ; and let it suffice to clear us , that we say , the knowledge and faith of christ crucified , even jesus of nazareth , is universally necessary to the full and final perfecting the work of mens eternal salvation and happiness , and is ordinarily and commonly wrought in men , by outward preaching , reading , or hearing the scriptures testimony . but again , let it be considered , when we say , that the inward light and grace of god is sufficient to salvation , it is to be understood , that its sufficiency reacheth to the present time , work and purpose for which it is given , even as b. k. hath confessed ; for not only the gentiles have not received at once all that divine illumination , and grace , and assistance of god , that sufficeth unto all time to come , but even none of the saints have received at once so much as is sufficient for all time to come ; otherwise , they might say , we are lords , and will come no more to god , nor pray any more to him ; whereas all true believers feel their continual need and want of a new and fresh supply of gods grace and gracious assistance , both to think , to will and to do any thing good and acceptable unto god. and as true believers in christ crucified , &c. have that which is sufficient for the time present of divine grace and illumination , suitable to their state and dispensation , so have the gentiles that measure of divine grace and illumination which is sufficient for the time present , suitable to their state and dispensation , which is readily granted to be a dispensation or administration really distinct or diverse from that pure and perfect gospel dispensation , which true believers in christ crucified and raised again , are under , yet both coming from one fountain , and both tending to one end , and meeting together in one , yea , embracing one another in due season . moreover , that the law state and dispensation , before that the faith of christ crucified and raised again , &c. doth come , is a good state to all such as are diligent improvers of the same , is most clear from gal. . . before faith came , we were kept under the law ( and as beza , a protestant , doth well translate it ) we were preserved or kept sub legis presidio , i. e. under the safeguard of the law , as in a city of refuge even as the man-slayer under the law , escaping to the city of refuge , did remain there safe from death , tho' as in a prison or confinement , until the news did arrive unto him of the death of the high priest : a real type and figure of this great mystery . and therefore it is readily granted , that no man , until he attain to the true faith and knowledge of christ crucified & raised again , is perfectly justified , nor can his most exact obedience to the light in him be an attonement or propitiation unto god for sins past or present , as neither is the saints greatest inward righteousness or holiness wrought in them by the spirit of god , an attonement or propitiation for their sins , but christ alone , who dyed for us , the just for the unjust , &c. but as god is gracious to true believers in christ , who have not attained to a perfection in holiness , but have the work begun in them , for christs sake , and also when they are perfected in holiness , god doth accept them in christ , and for his sake , even so doth he extend his favour and mercy , in some measure , to the honest gentiles , for christs sake , and doth not leave them without all hope of mercy . and as god hath promised to reward the diligent improvers of his grace , with giving them more grace , who are true believers in christ crucified , so no doubt the promise is good to all gentiles , who are faithful improvers of that light that god hath given them in their gentile-state , to encrease his grace unto them , and to give them that further degree of faith and knowledge of christ crucified , which they have not as yet attained unto ; for the promise is universal , to every one that hath shall be given . and therefore it is a most foolish and rash undertaking in b. k. or any others to affirm , that these gentiles , who were diligent to frame their lives according to the light in them , never at any time had , nor ever shall have the knowledge and faith of christ crucified and raised again , who have lived in remote parts of the world , where the gospel hath not as yet been outwardly preached . hath not god many ways to reveal himself to the ouls of men , and the depth of his counsel , that passeth our search and understanding ? who knoweth what god doth reveal to honest gentiles on their death-bed , when by reason of bodily weakness they cannot declare unto others , what god doth then reveal unto them , or even possibly at the instant of death or after death , as many professors use to say , as well baptists as others , that the souls of believers , at or after death , are made perfect in holiness : but this is only an argument ad hominem , as it is called , i. e. such as can be raised from their own principle , by way of retorsion or counter-arguing ; but let us leave secret things unto god , until he reveal them , and keep close to the scriptures testimony , so far as it is opened to us , that giveth us sufficient cause and ground of charity , to conclude , that none of the gentiles , who were diligent to improve that light that god gave them , are finally and utterly lost , and yet that the faith and knowledge of christ crucified and raised again , is altogether necessary , tho' not to the beginning , yet to the full and final consumating and perfecting mens eternal salvation and happiness , both which are well consistent , altho' b. k. and his brethren , through the ignorance and prejudice that is in them against the truth , do not see or understand it . i shall now take notice of his gross calumnies and false accusations that he raiseth up , in his ignorance , against both the principle and persons of the people called , in scorn , quakers . first , that he saith , the tenor of our doctrine showeth plainly , that iesus christ our blessed lord and dear mediator dyed in vain . answ. this is a most false & unjust charge , and no wise reacheth to us , because , first , we say the light that is in the gentiles , and in every man , is the real fruit and purchase of christs death , and also , that none can be eternally saved , as in respect of the perfect accomplishment of the work of their salvation , without some measure of the knowledge and faith of christ crucified , tho' we cannot assign the precise time and manner , how and when that knowledge and faith is given them , as no more can they , when or how it is given to elect infants , and other elect persons , suppose deaf and dumb from the womb. secondly , he saith , we set up an inherent legal righteousness in man , as his only righteousness , whereby he shall be eternally saved . answ. this is grosly false . thirdly , that we deny the imputed righteousness of christ , wrought in his own person for us , and the virtue of the price of his most precious blood. answ. this also is grosly false . fourthly , that it is a fancy to believe , that christ hath fullfilled the righteousness of the law for us , any other wayes than our pattern . answ. and this likewise is most grosly false ; for we faithfully believe , that christ hath fulfilled the law for us and the righteousness thereof , not only as our pattern but as being therein and thereby , both in what he did and suffered for us , an attonement and propitiation unto god for our sins , and that his obedience and sufferings hath purchased unto us , as a most precious and great price , iustification , remission sanctification & eternal life ; and that he gave himself a ransom unto god for us , and all men , which these called particular baptists , deny ; yet this price and ransom , or fullfilling the law for us , is not so to be understood , as if thereby a liberty were procured unto us to sin at pleasure , but as christ hath fullfilled the law for us , he must also fulfill it in us , according to rom : . in order to our perfect sanctification and justification . and here it is to be noted , that these accusations of his , in the aforesaid particulars , are not gathered from any express words of the people called quakers , but are only the false and absurd consequences he gathers from our principle , altogether grounded upon his ignorance and mistakes , and especially his prejudice against the truth . a brief answer to cotton mather his appendix to a little book of his , called , memorable providences , relating to witchcrafts , &c. the main design of cotton mather in this his appendix is to vindicate and defend his father increase mather , as no wise guilty of these charges which i laid against him towards the end of my late book , call'd , the presbyterian and independent churches , in new-england , and else-where , brought to the test. now if cotton mather had made any true and just vindication of his said father , it had been a commendable work in him , but he is so far from that , that his so weak and impertinent pretended vindication doth not in the least excuse him ; and he is so far from any just vindication of his father , that he doth rather more lay open his fathers nakedness in the sight of the world , and addeth to his fathers grosly abusing the honest people called quakers , new abuses , and lying abusive speeches of his own , besides that , in the judgment of any impartial & understanding reader , he discovers himself to be a very shallow man , airy and full of froth , but showing nothing of solidity in his whole discourse . as for his scornful and disdainful words and reflections on me , calling me , one keith , a quaker , not deigning to design me by my full name , and our little author , this new apostle , this waspishman , &c. i value them not , so as to be any discouragement unto me to bear my testimony for the blessed truth of god , against his and his brethrens false doctrine and hypocrisy ; and the words of our lord jesus christ , left upon record in scripture , in a measure of the sence of that holy spirit that gave them forth , have been & are made comfortable unto me , mat. . . blessed are ye when men shall revile you , &c. i desire to bless the lord who hath truly made me little in my own eyes , and hath let me see not only my littleness but nothingness , as of my self , and given me also to know , that i am one of his little ones , which to me is greater satisfaction than to have the greatest worldly advantages ; and that he seems to reflect upon the littleness of my stature ( as is apparent ) showeth in him little wit or discretion ; many excellent men were of little bodily stature , far exceeding cotton mather or me either ; and goliah was a man of great bodily stature , who defied the host of god , and yet fell before little david ; and tho' i do readily acknowledge my self little every way , yet by the grace of god i doubt not but to be made able to defend the truth , against all that thou and all thy brethren can do to withstand it ; for the truth is the greatest and strongest of all , and when he who is the truth pleaseth to use an instrument , let it be ever so little or mean , it is well enabled to do the work it is raised up for : and tho' in the close of his appendix ( that containeth little else but silly drolling ) he saith , g. k. has given sufficient cause why his own sect should be ashamed of him , if shame were compatible to such a perfect people ; which last part is a meer scoff , yet he hath not made it appear , and i hope in the lord he never shall be able to make it appear that my friends have any cause to be ashamed of me . before he cometh to his fathers vindication , he thought fit to tell the world of the strange liberty which the devils gave to some possessed children to come to the meetings of the quakers , and to read their writings : and if all this be true , what saith it against the quakers , in the least to discredit them , or their religion ? we know many wicked people , whose souls the devils possess ( and that is worse than a meer bodily possession ) may read both our books and the scriptures also , yet as this is no discredit to the scriptures , so no more to our books ; yea , the devil could and did cite scripture to christ , and could use the outward names of god and iesus . and thou grantest that that girle possessed , as thou alledgest , bodily with the devil , did read the psalm ; and what may be concluded from this , according to cotton mathers pretended logick , that tho' the devil would not suffer the girle to read some presbyterian books , but gave her liberty to read some of the common prayer , or other episcopal books , and quakers books , and also the psalm , that all these are of the like quality ? thou further sayst , the girle so possessed , as thou alledgest , could hear the scripture read , and called to one to read of mary magdalen ; and i see not what difference the devil doth make , in good earnest , betwixt reading and hearing the scripture read . again , that the devil suffered some of them to come to the quakers meetings : supposing it were so , is this any more in prejudice of the quakers meetings , than that cotton mather saith , the same girle , so possessed , came to a study or closet in his house , and entred therein , and there read on the bible , and good books ? and if he say , it was because the devil had left her , how soon she came there , why may not the same be alledged on behalf of the quakers meetings ? who seeth not how shallow this man is , that from so ridiculous an instance would represent the quakers meetings and books such as the devil had a good liking to ? but it seems the holiness of his study drove the devils away , and made the girle so quiet in his study , as is implied in his words , where he saith , she added a reason for it , which the owner of the study thought more kind than true . it seemeth then that cotton mather thinketh himself in that respect obliged to the devils kindness , more than to the truth of the reason , that they left the girle how soon she entred into his closet : but why could not the devil carry the girle into his closet , as well as the devil took christ into the holy city , and set him on a pinacle of the temple , mat. . . and as it is in iob , when the sons of god came together , sathan also came among them ? and if sathan can come where the sons of god are met together , why may he not quietly suffer some possessed by him , to come either to c. m's closet or the quakers meeting , without any just reflection on either of the places ? but if c. m. think the devil more kind than true to him , he had need beware of his kindness , left it turn to his damage in the end ; for a kind devil is the most dangerous devil . in the beginning of the vindication of his father , he saith , one would think that if an historian did but secure his veracity from being impeached , most of his other fauls were pardonable , &c. but to this i answer ; that increase mather hath not secur'd his veracity from being impeached ; for it belongeth to veracity , and to him who hath it , not only to tell some true matters of fact , but to tell them with a true intention , and for a true and upright end , and to assign the true and right names to the persons that have done the things alledged ; as when a man is murdered , tho' the matter of fact be true , yet if he who relates it , doth charge it upon a person or persons no wise guilty , his veracity may justly be impeached ; and so the case is here , as to i. mather , suppose the matter of fact be true , yet it is as gross and false a charge and imputation to cast these things acted and done by tho. case and his crew upon the quakers , as to cast them upon any other people whatsoever , yea , as upon them whom he may judge to be true christians , or suppose presbyterians and independents ; for what tho' they call themselves or that others ignorantly call them quakers ? doth it therefore follow that they are owned by that people , or are of their society ? no wise , no more than it doth follow , that they are christians , because they call themselves also by that name : and suppose these of t. case's crew should call themselves presbyterians & independents , or members of the congregational churches of new-england , doth it therefore follow that ye of new-england should be charged with these things ? and whereas i said in my last book , that i. m. relates these stories on purpose to abuse the honest & sober people call'd quakers , without making any distinction , thou cotton mather leavest out altogether the following words , that were most material for the clearing of the quakers , and proving i. m. guilty of slandering and falsly accusing an innocent people , my following words being these , nor giving the least information to the world , how that the body of the people call'd quakers doth not in the least own these ungodly and wicked people , &c. but what doth his son c. m. answer to this that may satisfie the impartial reader ? surely nothing , but answers with a scoff , like to himself ( it seems he hath largely accustomed himself to sit in the seat of the scorner ) saying , but what mettal is this mans fore-head made of ? and then he proceeds to alledge , that his father very carefully made a distinction , because once or twice he calleth them , the late singing and dancing quakers : and again , that he saith , the quakers are some of them possessed with evil spirits . but i answer ; thou c. mather rather bearest in thy forehead the print of him that hath a face of brass , than of an ingenuous man , in thy undertaking so to palliate and excuse thy fathers gross abuse and slander . doth not every one that knoweth what a distinction is , know , that it consisteth at least of two members or parts , and not of one only member or part : now i challenge cotton mather to produce one word or syllable in all increase mathers discourse , where the other member or part of the distinction is named or exprest in the least : whereas if he had indeed made any distinction , he would at least have informed the world , that there is another s●rt of people called quakers that doth no wise own thomas case or any of his crew , nor their spirit , nor doctrine , nor practices , but abhor them and their way as much as any people can do , and do as widely differ from them as white from black , or as one contrary from another ; yea , it is easie to show , that tho. case and his crew are more near to many called presbyterians and independents , than to the honest quakers , both in doctrine and some practices ; for the honest people called quakers own no carnal singing , and do not own dancing on any account , and yet to my certain knowledge , many called presbyterians do both own and practise carnal singings , and dancings , and pipings , and fiddlings also at feasts and weddings ; all which practices are more like to the mad crew of tho case , than to the sober and honest quakers , who own no singing but what is truly spiritual and holy ; and it doth not appear , that when i. m. nameth the late singing & dancing quakers , that he intended any distinction , but that he gave such names only as certain epithets to the quakers , or to some of them ; as when cott. mather calleth us , absurd and angry people , it doth not appear that he intendeth a distinction , as if some of us were not absurd nor angry , or as when his brethren used to call us , the cursed quakers , that they intended any distinction , as if some of us were blessed ; or if he had called us , the late upstart heretical quakers , as some have called us , as if some or us were not late nor heretical , but antient & orthodox ; nor is it any real or true distinction to say , some of the quakers , as implying not all ; for all and some are no specifical distinction , but only numerical ; whereas i said in my book , without any distinction , it is most clear from my following words in that book , ( purposely , as it seemeth , omitted by c. m. ) that i meant a specifical distinction ; for what i. m. alledgeth on some of the quakers , as such , belongeth to all of the same society , even as what belongeth to some men , as men , belongeth to all men ; and if these wild , and mad , and abominable practices do not belong to t. case's crew , as quakers , then why doth he so charge them as ●uakers ? or why doth he not inform the people of new-england , that t. case's crew are no quakers , any more than real christians , altho' they falsly are so called , and are no wise owned by the body or society of that people ▪ this he hath not done in the least ; and no man that hath not some better information what the quakers are , than what i. m. hath given of them , can know any other , but that the quakers generally are all singing and dancing quakers , or at least own these mad practices ; for as i said before , i say again , he maketh no distinction betwixt them he calleth mad quakers , and others that are sober ; and there are many hundreds in new-england that reading i. m's book , will be ready enough to believe , the quakers generally are such as these of t. cases crew , seeing he mentioneth no other sort , and they have no other intelligence what the quakers are , having never seen any of them , nor heard them , nor read their books . but c. m. perceiving this pinch or strait , how he could not make it appear , that his father made any real distinction , takes another course , and plainly telleth us , his father needed not make any distinction at all ; and rather than c. mather will allow the least charity to the quakers , he will fall at variance with his father , and show himself of a contrary mind , as one would think , to his supposed reverend father , that whereas he thinketh , or would have it believed , his father made a distinction betwixt the late singing and dancing quakers , yet the son cotton , thinking himself more wise than his father , maketh no distinction at all , and will have cases crew , and all other quakers ( which he as falsly as foolishly , calleth , keith's crew ) to be substantially of the same drove , both mad , tho' with some variety of application in their phrensies . this is barely alledged , but not in the least proved , and therefore needeth no further answer . the honest people called quakers , through the love and grace of god , whereof they are made partakers , without boasting or vain-glorying , may in general be compared to the best of your church members in sobriety and good christian behaviour : it hath been the lot of good men before us , to be called mad , and worse . but thou hast given us no evidence or proof that we are so , and therefore it returns upon thee as a calumny and slander and whereas thou sayst , one keith , a quaker , had been compassing sea and land to make proselites , visits new-england in his progress , where meeting with small applause , and less success , instead of converts , picks up what quarrels our country could afford him , and among the rest , this book of providences . answ. that i have travelled in many places both by sea and land , to turn people unto the lord , and from darkness to light , i am not ashamed to acknowledge ; for so did many of the servants of god in former generations , and not like cotton mather , and his brethren generally , who creep into one certain place or house , and there continue to preach for hire , and rarely remove , but when the motive of a greater sallary doth invite them : and as for mens applause , i regard it not , whether great or small ; i seek not honour of men , but the honour that cometh of god , that doth satisfie me , and the good and christian esteem that i have in the hearts of many brethren , as well as my honest report among men , that truly know me , which hath not been wanting to me in new-england as well as in other places where i have travell'd ; and as for success in my ministry , and being made instrumental to convert some , and build up others in the most holy faith , through the grace of god , i need not bear witness to my self , but if need were , many can bear witness to it , even in new-england , so that my labour in new-england hath not been in vain , and i hope yet to see more the fruit and effect of it , through the blessing of god. next , whereas thou sayst , at my return to pennsilvania , i bless the world with a little volumn of heresies and blasphemies against the protestant religion . here thy scoffing airy spirit appeareth , as oft else-where ; how can the world be blessed with a volumn of heresies and blasphemies ? but that my book containeth either heresie or blasphemy , thou hast not yet showed , far less proved : thou callest my book , some further improvements of non-sence , than the abilities of the quakers had heretofore helped them to ; and after a few lines , thou sayst , i have been craftily assaying to spoil your vines : this seemeth not well to consist ; if my book be nothing but non-sence , how can it , or i by it , craftily assay to spoil your vines ? craft and non-sence seldom go all along together . and that thou sayst , thou supposest , i will not be long without the castigations of a full , though short answer , &c. i fear not this menacing ; if any such pretended castigation come forth ( tho' thou callest me a fly ) i doubt not , but if i live , god will enable me to detect the vanity and impertinency thereof , or if removed by death , that he will raise up some of his servants to do it . but that thou sayst , the twelfth article i charge on you , is directly contrary to what ye assert , and maintain , and preach every day ; and then add'st scoffingly , after thy wonted manner , this was his inspiration then ! i answer ; then why dost thou not produce this twefth article , and demonstrate it so to be , as thou affirmest ? but i say , thy affirmation is false in that very thing , the th article being this in express words , that the scriptures ought to be believed only for their own outward evidence and testimony , and not for the inward evidence and testimony of the holy spirit in mens hearts . that this is justly charged on you , i need not much enlarge to prove it at present , only in short i prove it thus : seeing ye deny true divine inspiration , and inward revelation of the holy spirit in the hearts of the saints , ye must needs deny the inward evidence and testimony of the holy spirit , for they are one ; and that ye deny the former , is plain , from the express words of your confession , that saith , there is no new revelation ; and the former wayes of gods revealing his mind , are ceased . dly iohn owen , whom ye used to call your reverend brother , hath writ a large book to prove the self-evidencing power and authority of the scriptures , and denyeth that it deriveth its evidence from the inward revelation or inspiration of the holy spirit in mens hearts ; yea , thou thy self scoffest at inspiration in this very place , and else-where , and tho' in words ye seem to own the inward testimony of the spirit , yet in deed ye disown it , while ye deny true divine revelation , and inspiration , properly so call'd . dly , if ye did indeed believe the scriptures for the inward evidence and testimony of the holy spirit , then ye would acknowledge it to be the principal rule of faith , but this ye do not ; for ye say in your confession , the word of god contained in the scriptures is the only rule , &c. whereas i said in my book , that when some of t. cases crew were whipt at plymouth , some of the honest people call'd quakers openly declared before the people , that the quakers did not at all own them to be of their society . to this thou makest no direct reply , but sayst , i am to ask him , who of this honest people then it was , that then declared them to be the dear children of god ? i answer readily , no , not one ; and i challenge thee to instance any one owned by the society of that honest people , that so declared . but this question of thine is a meer deceitful evasion , containing in it some insinuation , as if some did so declare , which is utterly false . next , as to the story in old england , taken from h. more , concerning one robert churchman , that was no quaker , but only had some inclination to be a quaker , as h. more doth alledge , and he imagined that the spirit of god spake in him , and at last it appeared it was not so , but that the man was under some mistake , or suppose a real possession of the devil . to this i answered ; what can all this say to discredit the quakers religion and principle ? have there not been mad people , and whimsical both of the presbyterian and independent churches ? to this thou answerest , not denying , but that a possession of evil spirits may befall one of your communion : what then ? the possession does not move any to be of that communion , we see the contrary . but the stories recorded by thy father ( thou sayst ) plainly enough demonstrate , that diabolical possession was the thing which did dispose and incline men unto quakerism : also , thou sayst , their quakerism was the proper effect of their possession , and not an unconcerned consequence . answ. this is most wretchedly alledged , but no wise proved ; for none of these instances prove in the least , that diabolical possession did dispose and incline any man to be really of our fellowship or society , tho' it may well enough be granted , that the devil may dispose and incline men to think or imagine themselves to be true christians ; but it doth not therefore follow , that he doth dispose or incline them to be really such : and let cotton mather answer me this question , whether he thinks it not possible that some diabolical possession may incline or dispose a man , to pretend to be , in outward profession , a presbyterian or independent ? this he cannot deny ; for there is no outward profession of godliness but the devil may incline men unto , while in the mean time he have the government of them , he careth not what they profess , yea , he may incline them to the highest profession , so as even to confess to christ , & to his true servants , as is most clear in the case of those devils that did bodily possess some , who did confess to christ , mat. . . and also to his true servants , acts . . these men are the servants of the most high god , which shew unto us the way of salvation . now , what sayst thou , cotton mather , to this ? doth it not here plainly appear , that the devil in this possessed damsel did acknowledge paul and silas to be the servants of the living god , and consequently , that the religion they professed was the true religion ? doth it therefore follow , that diabolical possession in this damsel did incline her to be of pauls religion ? doth not both thy fathers weakness and thine also manifestly appear in this charge ? for if either thou or thy father had lived at that time , when the devil gave that testimony to christ , and to paul , and to silas , by your argument , the christian faith and religion was not true . thou and thy father also are very ignorant of the devils devices , if ye know not , that he can transform himself as an angel of light , and incline or dispose men to any outward form or profession whatsoever , and also to confess to the truth it self , but not to live and walk in the truth . but however , seeing by this instance of rob. churchman brought by thy father , thou grantest , that thy fathers design was to show , that diabolical possession was the thing that did incline men unto quakerism . by this thou quite over turnest what thou saidst formerly , that thy father made a distinction betwixt quakers mad , and bodily possessed with the devil , and other quakers ; for now thou plainly confessest , that thy father brought these stories to prove that diabolical possession did dispose and incline men unto quakerism ; and that our religion ( called in scorn , by thee , quakerism ) was the effect of diabolical possession , without making any distinction . it seems thou didst not mind that true saying , [ a lyar should have a good memory ] is this thy vindication of thy father , as if he had made a distinction betwixt mad quakers and others , and presently again to say , they are all one ? it is rather ham-like to uncover thy father nakedness , as i leave to every impartial reader to judge . and whereas i said in my book , that i. m. hath shewed his rashness and folly in some other passages of his life , if not malice , that hath occasioned him for some time past to abscond , &c. in answer to this , thou art so far from covering thy fathers nakedness , that thou layest it open in the face of the world , telling a long story , how thy father did declare in a letter to a certain person , that several shrowd things would make him suspect a person he nameth , the author of a letter , that was a most villanous forgery , filled with treason and madness , whereupon that person sued him in an action of defamation now doth not increase mather's folly and rashness plainly appear , to charge a man with a crime he could no wise sufficiently prove , and fearing the event of the tryal , being sued in an action of defamation , did abscond , and so privately escaped to england ? all which c. mather cannot deny ; only he telleth the world , that his father intended a voyage to england , to endeavour the service of his afflicted country : but whether it was so or not , doth not clear him of great rashness and folly , to charge a man with what he could not prove ; and for his success of affairs in england , whatever cotton his son boasteth of it , it doth not yet appear . it had been more becoming increase mather , if he had been a true minister of christ , not to meddle so much in worldly affairs , as to have left them he calleth his flock , now for some years , without returning to look after them . and it had been better for new-england that the men called their ministers , had not meddled so much with their outward affairs and concerns , which hath proved to their great damage in many respects . i can truly say , i bear a good will to the people of all sorts in new-england , and do heartily desire their well-fare in all respects , but am very sorry to see them so mis-led by their blind guides , to their great danger , both as to their eternal and temporal state . o that the lord may open their eyes , so as no more to follow these blind leaders of the blind , which i hope in due time he will do to many . as to these scurrilous and most indecent expressions and words he useth against some lately in outward authority , i need say no more , but that he showeth thereby the meanness of his spirit and ill breeding . he quarrelleth against my book , because some of the copies were bound up in ozenburgs linnin , which he calleth canvas , and thereupon maketh a silly jest , as if like one of the witnesses , i would prophesie in sack-cloth . but that some of my books were bound up in ozenburgs , was only , that the printer could not have leather to bind them all up in , the condition of the country at present , ( after so new and late settling ) not affording largeness of leather ( nor is this manner of binding up books in ozenburgs unusual in some more antient plantations than this ) and must this cotton mather turn this into a jest ? hath he forgot how the first settlers in new-england , not very long ago , were reduced to a few grains of indian corn , many of them and had no other bread ? but now iesurun like , many of them through plenty are waxed fat & kick . he professeth , as seemingly , to be against the magistrates inflicting any punishment upon any supposed heretick . but how shall we believe him , for he saith in his book of witchcraft , he and others with him , could cheat the devils , when they spoke one thing and meant another , pag. . and seeing this is cotton mathers way with devils , to speak one thing and mean another , why may it not be supposed , that he thinks to take that way with men , or how can he assure us to the contrary ? but it is a most intolerable abuse in cotton mather , to say as he doth , there is far more to be said for the iustification of our antient severities on two or three quakers here , than the world has yet been acquainted with . is this then the manner of your justice , to hang men for crimes meerly alledged , but not proved , no , not so much as charged in the face of the world , till many years after they are put to death ! is not this highest injustice , with a witness , first to hang men , and then to publish their supposed crimes , or rather only to accuse them , being innocent ? is not this worse than that call'd abbington law , where it is said , men were first hanged and afterwards tryed ? but what thou cotton mather dost alledge in this case , is notoriously false , and hath not the least shadow or show of probability ; for surely , those who put these men , call'd quakers , to death at boston , if they had had any thing further to charge them with , than what they openly charged , they would have done it ; for they wanted no will to charge them after the highest manner . but i charge thee cotton mather , seeing thou art so impudent to charge these worthy men , ( after they have now above twenty eight years been put to death ) of things that the world hath not yet been acquainted with , to produce these things against them otherwise thou art to be accounted a most infamous defamer and false accuser of gods faithful servants , who are long since deceased , and at rest in the lord. thou praisest thy self , and others there call'd ministers ( i suppose at boston for their voluntary poverty and transcendent self-denyal , that hath scarce its parralel in the christian world ; saying further , if any maintenance extorted from quakers , hath ever been paid unto them , thou art confident , it was without their knowledge or consent . answ. this is a very fair testimony in show , but coming from thy bare self , is not worthy of credit . i question much , and so may thousands more , whether your , so call'd , voluntary poverty doth near equal that of the thousands of beging fryars and monks , pretending as much to christianity as ye do . and if ye have not so large sallaries , as some of your brethren in other places have , it doth not appear that it is your own choice that maketh it so , but that ye know not where to get more , or where to have a better convenience ; and the least any of you have , is far too much , beyond what ye deserve for preaching false doctrine , and mis-leading the people ; for instead of turning them to gods light and divine revelation in their hearts , ye turn them away from it , in that , acting more the part of the ministers of anti-christ and sathan ; and tho' little , or perhaps nothing hath been extorted from these called quakers at boston , because very few have had estates there to extort any thing from , yet seeing thou dost not condemn this practice in many or most of thy brethren , but justifiest it in all places in new-england , where great extorting of goods hath been used from the people called quakers , not only at plymouth , but at hampton , and many other places in new-england , as well as in old england , scotland , ireland , and else-where , thou art equally guilty with them . nor doth it excuse , thy saying that the grants of lands , there made by the court , have still been with an express condition and proviso , that the allowed ministry be therewith supported , to wit , at plymouth , or some other places ; for supposing this were so , which yet in great part may be justly questioned , ( for some of the quakers relations and parents had as good a right to their lands in new-england as any others , and that before any such grant of court ) it doth not therefore follow , that they are obliged to uphold a false ministry , not sent of god ; for no man is bound to a thing unlawful , saith both the law of god and man. the popish clergy use to argue at the same rate , for all the great lands and revenues that were given to them in old england , scotland and ireland ; but this saith nothing , that they do justly belong to them , no more it doth , that our friends are bound to maintain these in new-england , whom they cannot own in conscience to be true ministers of christ ; and all true ministers of the gospel ought only to live by the gospel , and not by the law of any earthly court : none of the apostles , or ministers of christ in the apostles days , had any such way of maintenance allowed them but as they freely gave , so they did freely receive , without any extorting what was necessary . thou sayst . the barnstable story is a romance , of the same piece with the rest ; but of this thou givest no proof , but that thou hearest so . but is a bare report or hear-say sufficient to discredit a passage that is known to so many living witnesses in that town ? the persons are yet living that testified these things , and if need were , their testimony can be produced under their hands , being of good credit and report , yea , not only these called quakers , but some of new england church can witness to the substance of it . thou mockest , after thy wonted manner ( not minding how far he who fits in the seat of the scorner is from the state of the blessed man , psal. . . ) at my saying , my hope is , in due time your meeting-houses shall no more receive you into them , where after thou hast diminished from my words , most unfairly and disinguously thou puts thy false and malicious gloss upon them , as if i did guess from either the private conversation i had with your persecutors , as thou callest them , or their publick administration there , that your churches were quickly to be overturned . all which is notoriously false . it is manifest whom thou callest persecutors , viz. some eminent in authority at that time , whom i did not know to have persecuted you , for ye had your liberty for your profession of religion as much as could be desired , or as any others , unless ye call that persecution , that ye were restrained from persecuting others . and as for worldly concerns and transactions betwixt these in authority and you , i had not the least meddling , neither in private nor publick . but finding that the governour was favourable to our friends in new-england , in restraining some persecuting priests and justices to strein our friends goods for maintenance to the priests , i judged it my duty to visit him , being also thereunto particularly recommended by a person of good quality and report , of his former acquaintance ; and i must needs say , that both he , and they were very civil who were with him ; but as to any worldly or civil concern , either with him or any other , or as to any intention or purpose that he or they had to hurt or damage you in any of your religious or civil concerns , i had no knowledge , nor have from any of them . but the ground of my saying what i have affirmed in my book , was simply and wholly , as i there in my book have affirmed , that my hope is , that in due time many people both in boston & new england shall have their eyes opened by the spirit of the lord , which ye blaspheme , to see you to be these false teachers , who bring not the doctrine of christ ; and the houses ye preach in , not being your houses , buc the houses of the people , they shall not any more receive you into them , &c. hereby it doth most evidently appear , that i had not the least ground in my most remote thoughts , that these in present authority , or any others , by any outward force , would destroy your churches , or extrude you out of your meeting houses , but that in due time god would open the eyes of the people to see you to be that sort of false teachers , who bring not christs doctrine , and that on that account the people would not receive you into these houses , being their houses , and not yours . it is therefore most evident , this gloss of thine upon my words , is a meer forgery and calumny , as if i did either wish or predict , by some conjecture , that any in present authority at that time , were e'er long purposed to destroy or overturn your churches or meeting-houses . but it is no wonder thou putest such false interpretations on my words , when thou and thy brethren dare so frequently put false interpretations on the scriptures themselves . and i never had the least ground to think or conjecture , that any at that time in authority , had the least intention to overturn any of your churches , or in the least to straiten you in the profession of your religion , and i believe they had none . and as to my words that i laid , in due time , my hope was , that god would open the eyes of many people , both in boston and new-england , thou also makest a mock of that expression [ in due time ] saying , ay , no doubt of it in due time ; but i pray , friend george , ( sayst thou ) when shall this due time be ? i answer thee , sooner than thou dost expect , or thinkest of ; but as to the precise time of what year , moneth , or so , i leave it wholly to the lords ordering , who hath said , he will overturn , overturn , overturn , till he come to reign , whose right it is , and that is the lord jesus christ , spiritually and inwardly revealed to reign and rule in mens hearts , whom ye oppose and blaspheme against , and all his enemies will fall before him in due time , according to deut. . . to me belongeth vengeance and recompence ( saith the lord ) their feet shall slide in dve time , for the day of their calamity is at hand , and the things that shall come upon them make hast . so thou mayst see , that the true words of prophecy in deut. . , are so expressed , with a respect to the due time. as for us , and me in particular , neither we nor i have any evil will or wish in our hearts towards the land or people of new-england ; but we , and i in particular can and do say , i wish the well-fare and happiness of it every way , and my hope is great , and my faith sure and firm , that god hath a chosen seed and people in it , to whom he will inwardly reveal himself in great power and glory , and gather them to the living knowledge of himself , and into a living acquaintance with himself , and his living way and truth , and this will make them indeed a blessed and happy people ; but as for all such who shall be found continuing to oppose and resist the heavenly inward and spiritual appearance and revelation of god and christ in the hearts of people , and shall be found saying , as these scoffers , of whom peter prophesied , who should come in the last dayes , and say , where is the promise of his coming ? and as this cotton mather , in the same scoffing nature and spirit , hath said , when is that due time , that i have said shall come , that god will open the eyes of people , & c ? both thou , and all such , and all hypocrites , and all false teachers of all sorts , who do all that ye can to uphold your babylonish buildings , shall be greatly disappointed of all your vain and false hopes , and a dreadful cup of wrath and judgment will be given to all such who shall still continue to gainsay and oppose , yea , to blaspheme this heavenly inward appearance and revelation of christ in his people . and therefore i do sincerely and earnestly exhort and request , both thee c. mather , and increase mather thy father , if this ever come to his hands , and all others of you call'd ministers and teachers in new-england , to repent of all your hard speeches , revilings , false accusations and calumnies that ye have raised against the truth and witnesses of it , and bow and submit to that divine light of christ in your hearts , that ye have so long and so much gain-said , and blasphemed against heretofore . and as for thy conclusion in thy appendix , it is so dirty and unclean , that it is not worth mentioning , being an old latine rhyme made by some old doting priest or clergy-man , in the former time of ignorance ; and as it hath no good favour to any that understand a little latine , so no more would it have if translated into english. but we may well bear it , to be called or esteemed by thee in thy ignorance and darkness of understanding , as dung and filth , when the apostles of the lord , by men of thy dark spirit , were made as the filth of the world , and the off-scouring of all things , cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is another passage in cotton mathers appendix , which though i could easily have passed by altogether , without any just reflection on us , yet because it showeth now foolish and inconsiderate he is , to accuse others for that , which these of his own society have been sufficiently liable to , i shall take some notice of it . he saith , that the quakers fall out amont themselves , is but a natural consequence of their tempers , and errors , which cannot be otherwise than incoherent ; and sometimes their credit forces them to explode in one another , what they ( wish they could , but ) can't excuse . answ. that we have denyed thomas case and all his ungodly crew and followers , is not the least proof that the quakers fall out among themselves ; for tho' they or others may falsly call them quakers , as being of our religion and society , yet it doth not follow , any more , than that many of the most wicked , called christians , are of the true christian religion , or are christians , because falsly so called . but in this thou actest more like celsus , and others in antient times , who upbraided the sincere christians , yea , and the christian religion it self , with all the vile and gross heresies & wicked practices of some apostates , and other vile and lewd persons , who called themselves christians , and were not . we have better learn'd christ and christianity , than to judge any to be of our religion or society , because of any outward name whatsoever . but if thou hadst any common discretion , thou wouldst have spared these words , to upbraid the people call'd quakers , with falling out among themselves , and that their so falling out , is but a natural consequence of their tempers and errors , for through the great love and mercy of god , the honest and sincere people call'd quakers ( the which name of quakers is but a nick-name , raised upon them by scoffers , like cotton mather , even as the name round-head and puritan were nick names raised upon sober people fifty years ago , and upwards ) have been preserved , as to the main , in great unity , both of perswasion and love , beyond any people that have appeared , pretending to a reformation , in these latter ages . but for any presbyterian or independent , who reckon themselves one in matters of religion , to upbraid any other people with falling out , when they have had so great contentions and fallings out among themselves , not only with one another , but with these call'd the episcopal and church of england , whom they deny not to be their protestant brethren , and one with them , in the main , doth evidence , not only great partiality , but hypocrisie and indiscretion . for who have had greater quarrels and fa●ings out one with another , than them who have professed one and the same protestant religion , not only to hard speeches one against another , but great persecution one of another , and all this on the pretence of religion . and even in new-england it self , cotton mather cannot be ignorant what quarrels , disputes and fallings out have been among these call'd ministers and teachers in new-england : there are divers yet alive , who were both eye and ear witnesses to the hot contentions and fallings out among some call'd preachers and ministers in new-england of the congregational way , and particularly that great opposition and falling out that was betwixt old iohn cotton of new england ( of whom this cotton mather is descended ) and some of his brethren ; the said old iohn cotton being accused severely by his pretended brethren of the ministry , for false doctrine , though that doctrine for which he was accused , was not false , but true , and agreeable both to the scriptures testimony , and to what the honest people , call'd quakers , are raised up to witness unto , as namely , that not only the graces and operations of god , of christ , and of the holy spirit , are in all true saints and believers , but that god , and christ , and the holy spirit , together with these graces and operations , are really present and in-dwelling in the hearts of all true saints and believers : and iohn owen hath asserted in some of his books printed in old england , to wit , that the holy ghost doth really dwell in believers , together with his graces and virtues : the which doctrine both of old iohn cotton , and iohn owen , an independent preacher in old england , hath been judged by others of their brethren , not only heresie , but blasphemy , and is the main article of blasphemy , that the presbyterian and independent priests and professors charge upon the people call'd quakers . and thus it doth appear , what little wit , discretion or common prudence this cotton mather hath , to charge the quakers with falling out among themselves ( which , in the case mentioned by him , is altogether false ) when they themselves , and his brethren , have been so deeply chargeable in that matter ; besides that of late there have been very unhappy differences among these of your church in new-england , the which , how agreeable to true christian religion , or civil authority , truth , in due time , will discover . nor is he any more pertinent , to say of a woman , ( that god moved , as she declared , to come with her face made black , for a sign of some iudgment ready to come upon many people of new-england ) that she dressed her self like a devil , and frighted some of her sex almost out of their lives , in one of their biggest assemblies ; for the judgment , she was moved to come as a sign , to warn you of , did soon after come to pass , by a very sore and dreadful visitation , of that , called by some , the black pock , that cut off many , both young and old among you , as i noticed in my late book . but if cotton mather were not full of a scornful , light and airy spirit , he would not make so light of a matter of so great weight , so to sport and make merry with these whom god moved to warn of his approaching judgments , that come to pass accordingly , & thereby it was made apparent , her message was true . but why should the colour of black be judged by cotton mather so much to resemble the devil ? how many negro's are there in new-england , whom people daily see and converse with , some of which may come to your assemblies , and none are affrighted thereby ? but if the colour of black so much resemble the devil , as c. m. alledgeth , then what saith he to his brethren , the men call'd ministers in new-england , who generally are black in habit from the crown of the head to the foot , like the black-coats or c●●marims of old ? must they also by cotton mathers authority be like unto the devil ? so that in all his discourse c. m. showeth himself a meer silly triffler , but no sollid disputer , nor defender , either of his father or himself . another thing i think fit to acquaint the reader with , that he need , not think strange to find cotton mather so falsifying and wresting my words , and abusing the honest people called quakers , when down-right and in plain words he falsifieth the holy scripture , and alledgeth a down-right falshood upon christ himself , who is the truth ; for in his thing call'd a sermon , upon pet. . . pag. . he saith , we are told in mat. . . sathan is not divided against himself . now let the reader view the place , and he shall find no such words , nor indeed any where in all the scripture ; for the words are , mat. . . and if sathan cast out sathan , he is divided against himself , how shall then his kingdom stand ? and here every one that hath a right , though ordinary , understanding of things , and who see even but a very little , may see that christ doth not so much as imply that sathan is not divided against sathan , but only argueth the case with them against themselves , by an argument that is commonly called argumentum ad hominem , as doth plainly appear by the following verse , v. . and if i by belzebub cast out devils , by whom do your children cast them out ? therefore they shall be your judges ; for christ had this manifest advantage against them , that they could no more alledge , that he did cast out devils by the prince of devils , than that it might be alledged , that any of their children did cast them out ; for their children did believe , they did cast out devils by the power of god , and christ had far greater cause to say the same , to wit , that he did cast out devils by the power of god : nor doth the manner of expression , if sathan cast out sathan , argue or imply in the least , that sathan is not divided against himself , or that his kingdom is not divided ; for the particle [ if ] is not always to be understood to imply a negative , but frequently an affirmative , as in v. . said christ , but if i cast out devils by the spirit of god , &c. the sense is not negative . and hereby it doth plainly appear , that cotton mather is a falsifier and wrester of christs words , who would bring christs authority to prove , that sathan is is not divided against sathan , which is utterly false ; for sathan is divided manifestly oft times against sathan , and his kingdom is divided also , and therefore it cannot stand , but must needs fall , and great will be the fall thereof ; for there is no true nor real unity betwixt the devils , nor can there be , because they are not in unity with god , nor truth , which is the alone foundation & ground of all true unity ; and tho' devils may seem to agree , and the parts of his kingdom to be in union , yet that is no real unity , and therefore they oft fall at variance , as their wicked actions and work , in wicked men , plainly demonstrate , that are most commonly divided and discordant . and as for thy book of witchcraft ( though i believe there is such a thing , that is too frequent , as real witchcraft , and too many that are real witches ) yet i find little , or indeed nothing in all thy book th●t doth effectually prove , th●t any of these children were really bewitched ; the most it proveth , is , that some whimsies and fancies , together with some sits of madness or melancholy distractions , did seize upon them , or suppose a diabolical possession ; all this doth not prove they were bewitched , nor do i find any effectual proof , that it was a bodily possession of the devil . but whether it was so or not , i am little concerned ( to enquire ) further , than to take notice , that c. mather will needs have it to be so , not only to bespatter and abuse the people called quakers , because a whimsical boy became well when his going to the quakers meeting was but mentioned ( which might be used , rather for , than against them , but really is of no force either for or against ) but to make simple and too credulous people believe , that some of his brethrens , or his own , prayers did conjure the devil , and cast him out : and all this to prove the great worth and excellency of the presbyterian or independent religion . but i have both read & heard as great , or rather greater instances of evil spirits and devils being cast out of some by popish priests , which doth no more prove either the truth or worth of pope or papacy , than this pretended or supposed ejection , and casting out , or perhaps the going out of the devil , without any force , but on his crafty design to make cotton mather imagin it to be so , and others of the like silly credulity , doth prove the truth or worth of your religion ; for c. mather should remember his own words in that thing call'd his sermon on witchcraft , p. . sometimes ( saith he ) the devil will use a digression , he will seem to give over his intent in one thing , but make sure of his intent in another : such a stratagem he ●seth , as what joshua took ai withal , he retires , and so he con●uors . i say then , what doth cotton mather know , or how can he prove to the contrary , but that the devil used this stratagem in retiring or going out , without being conjured by the force of his and his brethrens prayers ? and though the great worth and power of true prayer , i most willingly acknowledge , which is only performed by the inspiration and revelation of the holy spirit , yet seeing cotton mather and his brethren generally mock at any , at this day laying claim to divine inspiration and revelation , i cannot own their prayers to be true , they are liker to charms and spells of superstitious persons , all such prayers that are performed without divine inspiration and true internal divine revelation . nor doth it content or satisfie cotton mather to accuse and speak evil of the honest people called quakers , and to belye christ himself , and the scripture , as i have above sufficiently proved , but he also falleth foul upon his own native country , and the people in it , saying expresly of the country of new-england , a country full of lyes ! pag. . in his discourse of witchcraft : how may the people of new-england relish this ? a people generally all over ( few excepted ) your church members , and yet by cotton mathers authority , full of lyes . also , he doth plainly accuse not a few of them for using and practising manifold sorceries and charms . had the people called quakers , so accused them of new-england , it would have been judged great impiety . but what saith the people of new-england now to cotton mather , who doth so accuse them ? let them see to it , and if they be not guilty of his charge , whether is he not severely to be reprehended ? and what say his brethren , the men called ministers in boston , who have so highly praised his book , have they no garment to cast over their naked brother ? here follow a few words of a letter to iohn cotton , called , a minister , at plymouth in new-england . john cotton ; having seeen a few lines from thy hand , attested by thee , and other two witnesses , wherein thou and they declare , that in the town of plymouth in new-england , last summer , save one , ye heard me affirm , that the scriptures are the word of god. my answer to thee and them , is , that ye have not dealt fairly , nor as becoming true witnesses , in this case ; for every witness should declare all the truth , and conceal nothing of the truth which they heard . now this ye have not done , but diminished from my words , as your consciences may bear witness , if your memory be not bad ; for i very well remember my words at that time , which were these , that i did acknowledge the true sense of the scripture to be the word of god , and that in the same i was not singular in my perswasion , from the people called quakers ; for samuell fisher in his book called , rusticus ad academicos , that hath been in print upwards of twenty five years , hath affirmed the same , to wit , that the true sense of the scripture is the word of god. and at that time i further said , that not every one who had the letter of the scripture , had the word of god , to speak properly , because they had not the true sense of scripture , which none have , but such to whom it is given by the spirit of god. i also did further affirm , that the letter or words of scripture may be called the word in a figurative sense , as the map or card of england is called england , and that the greek word is used in scripture in divers acceptations . all this , and more to the same purpose i spoke to thee at that time . g. k. the substance of this i have more largely asserted in my late book , printed , called , the presbyterian and independent visible churches , &c. cap. . the end . a true relation of an apparition expressions and actings of a spirit which infected the house of andrew mackie in ring-croft of stocking, in the paroch of kerrick, in the stewartry of kirkcudbright, in scotland / by mr. alexander telfair, minister of that paroch ; and attested by many other persons who were also eye and ear-witnesses. telfair, alexander. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing t estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a true relation of an apparition expressions and actings of a spirit which infected the house of andrew mackie in ring-croft of stocking, in the paroch of kerrick, in the stewartry of kirkcudbright, in scotland / by mr. alexander telfair, minister of that paroch ; and attested by many other persons who were also eye and ear-witnesses. telfair, alexander. , [ ] p. printed by george mosman, and are to be sold at his shop ..., edinburgh : . reproduction of original in the harvard university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng demonology -- scotland. witchcraft -- scotland. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion a true relation of an apparition , expressions and actings , of a spirit , which infested the house of andrew mackie in ring-croft of stocking , in the paroch of rerrick , in the stewartry of kirkcudbright , in scotland . by mr. alexander telfair , minister of that paroch : and attested by many other persons , who were also eye and ear-witnesses . eph. . . put on the whole armour of god , that ye may be able to stand against the wiles of the devil . vers. . for we wrestle not against flesh and blood , but against principalities , and powers , &c , james . . — resist the devil and he will flee from you . edinbvrgh , printed by george mosman , and are to be sold at his shop in the parliament closs , . to the reader . i assure you it is contrare to my genius , ( all circumstances being considered ) to appear in print to the view of the world , yet these motives have prevailed with me ▪ to publish the following relation ( beside the satisfying of some reverend brethren in the ministry , and several worthy christians ) as . the conviction and confutation of that prevailing spirit of atheism ▪ and infidelity in our time , denying both in opinion and practice the existence of spirits , either of god or devils ; and consequently a heaven and hell : and imputing the voices , apparitions and actings of good , or evil spirits , to the melancholick disturbance or distemper of the brains and fancies of those , who pretend to hear ▪ see , or feel them : . to give occasion , to all who read this , to bless the lord , who hath sent a stronger ( even christ iesus ) than the strong man , to bind him , and spoil him of his goods , and to destroy the works of the devil , and even by these things whereby satan thinks to propagate his kingdom of darkness , to discover , weaken a●d bring it down ▪ ▪ to induce all persons , particularly masters of families , to private and family-prayer ; lest the neglect of it prov●ke the lord , nor only to pour out his wra●h upon them otherwise : but to let satan loose to haunt their persons and families with audible voices , appa●ition● , and hurt to their perso●s and goods ▪ ▪ that minist●rs and congregations , whe●e the gosp●l is in any measure in purity and power , may be upon their guard , to wrestle according to the word of god , against these principalities and powers , and spiritual wickednesses , who still seek to ma●r the success and fruit of the gospel , sometimes b● force , and sometimes by fraud , sometimes secretly ▪ and sometimes openly ▪ ( tunc tua res agitur , paries cum proximus ardet ) and for th●se ends learn to know his wiles , and put on the whole armour of god , that they may be able to debate wi●h him and ▪ that all who a●e by the goodness of god ●re● from these audible voices , apparitions or hurts from satan , may learn ●o ascribe praise and glory to god , who leads them not into temptation , but delivers them from evil : and that this true and attested account of satan's m●thods in this place , may carry th● foresa●d ends , i● the earn●st prayer of an weak labourer in the work of the gospel in that place , and your servant for christ's sake alexander telfair . edinburgh , decem. ● , . a true relation of an apparition , expressions and actings , of a spirit , which infested the house of andrew mackie in ring-croft of stocking ▪ in the paroch of rerrick , in the stewartry of kirkcudbright , in scotland . whereas many are desirous to know the truth of the matter , as to the evil spirit and its actings , that troubleth the family of andrew mackie in ring-cro●t of stocking , &c. and are lyable to be mis-informed , as i do find by the reports that come to my own ears of that matter . therefore that satisfaction may be given , and such mistakes may be cured or prevented : i the minister of the ●a●d paroc● ( who was present several times , and was witness to many of its actings , and have heard an account of the whole of its methods and actings from the pers●ns present , towards whom ▪ and before whom it did act ) have given the ensuing , and short account of the whole matter : which i can attest to be the very truth as to that affair and before i come to the relation it self , i premise these things with respect to what might have been the occasion and rise of that spirits appearing and acting . . the said andrew mackie being a meas●n to his employment , 't is given out , that when he took the meason-word , he devouted his first child to the devil : but i am certainly informed , he never took the same , and knows not what that word is . he is outwardly moral , there is nothing known to his life and conversation , but honest , civil , and harmless ▪ beyond many of his neighbours , doth delight in the company of the best ; and when he was under the trouble of that evil spirit , did pray to the great satisfaction of many . as for his wife and children , none have imputed any thing to them as the ri●e of it , nor is there any ground , for ought i know ▪ for any to do so . . whereas it s given out that a woman sub malâ fam● , did leave some cloaths in that house ▪ in the custody of the said andrew mackie , and died before they were given up to her ; and he or his wife should have keeped some of them back from her friends : i did seriously pose both him and his wife upon the matter , they declared they knew not what things were left , being bound up in a sack ▪ but did deliver entirely to her freinds all they received from the woman ▪ which i am apt to believe . whereas one macknaught , who sometimes before possessed that house , did not thrive in his own person , or goods : it seems he had sent his son to a witch-wife , who lived then at the routing-bridge , in the paroch of iron-gray , to enquire what might be the cause of the decay of his person and goods : the youth meeting with some forreign souldi●rs , went abroad to flanders , and did not return with an answer . some years after there was one iohn redick in this paroch , who having had occasion to go abroad , met with the said young macknaught in flanders , and they knowing other , macknaught enquired after his father and other friends ; and finding the said iohn redick was to go home , desired him to go to his father , or who ever dwelt in the ring-croft , and desire them to raise the door-threshold , and search , till they found a tooth , and burn it ▪ for none who dwelt in that house would thrive till that was done . the said iohn redick coming home , and finding the old man macknaught dead , and his wife out of that place , did never mention the matter , nor further mind it , till this trouble was in andrew mackie's family ; then he spoke of it , and told the matter to my self betwixt macknight's death , and andrew mackie's possession of this house , there was one thomas telfair , who possest it some years ; what way he heard the report of what the witch wife had said to mack●ight's son , i cannot tell ; but he searched the door-threshold , and found something like a tooth , did compare it with the tooth of man , horse ▪ nolt and sheep ( as he said to me ) but could not say which it did resemble , only it did resemble a tooth : he did cast it in the fire , where it burnt like a candle , or so much tallow ; yet he never knew any trouble about that house by night or by day , before or after , during his possession . the●e things premised , being suspected to have been the occasion of the trouble ; and there being no more known as to them , than what is now declared , i do think the matter still unknown , what may have given an arise thereto . but leaving this i subjoin the matter as ●ollows . in the moneth o● feb●uary , the said andrew m●ckie had some young beasts , which in the night time were still loosed , and their bindings broken : he taking it to be the unrulyness of the beasts , did make stronger and stronger bindings of withes and other things , but still all were broken : at last he ●uspected it to be some other thing , whereupon he removed them out of that place , and the first night thereafter , one of them was bound with a hair-tedder to the balk of the hou●e , so strait that th● feet of the beast only touched the ground , but could not move no way else , yet it sustained no hurt . an other night , when the family were all sleeping , there was the full of an back-creel of pee●s , set together in midst of the ●ouse floor , and fire put in them , the smoak wakened the family , otherwise the house had been burnt ; yet nothing all the while was either seen or heard . upon the th . of march there were stones thrown in the house , in all the places of it , but it could not be discovered from whence they came , what , or who threw them : after this mann●r it continued till the sabbath , now and then throwing both in the night and day , but was busiest throwing in the night time . upon saturnd●y , the family being all without , the children coming in , saw something , which they thought to be a body ●itting by the ●ire-side with a blanket ( or cloath ) about it , whereat they were af●raid : the youngest ▪ being a boy about or ● years of age , did chide the rest , saying , why are you fear'd ? let us ●aine ( or bless ) our selves , and then there is no ground to fear 't : he perceived the blanket to be his , and ●aining ( or blessing ) himself , ran and pulled the blanket from it , saying , be what it will , it hath nothing to do with my bl●nket ; and then they found it to be a four footed stool set upon the end ▪ and the blanket cast over it . upon the sabbath , being the ● ●h . of march the crook and pot-clips were taken away , and were a wanting four days , and were found at last on a ●o●ft ▪ where they had been so●ght ●everal times before . this is atte●ted by cha●les mack●ela●e of colline , and john cairns in ha●dhills . it was observe● that the stones which hi● any person , had not half their natural weight , and the throwi●g wa● more frequent on the sabbath , than at other ti●es : and especi●lly in time of prayer ▪ above all other times , it was busi●st ▪ then throwing most at the person praying . the said andrew mackie told the matter to me upon s●bbath after sermon ; upon the tuesday thereafter i went to the house , did stay a considerable ●ime with them , and prayed twice , and there was no trouble : then i came out with a resolution to leave the house , and as i was standing , speaking to some men at the barn end , i saw two little stones drop down on the croft at a little distance from me ; and then immediatly some came crying o●t of the house , that it was become as ill as ever within : whereupon i w●nt into the house again , and as i was at prayer , it threw several stones at me , but they did no ●urt ▪ being very small ; and after there was no more trouble till the day of march : and then it began as before , and threw more frequently , greater stones , whose str●kes were sorer where they hit : and thus it continued to the . then ● went to the hou●e and stayed a great part of the night , but was greatly troubled ; stones , and several ●ther things were thrown at me ; i was struck several times on the sides , and ●houlders , very sharply with a great staff , so that those who were present heard the noise of the strokes : that night it threw off the bed-side , and rapped upon the christs and boards , as one calling for access : this is attested by charles macklelane of colline ▪ william mackminn , and iohn tait in torr. that night , as i was once at prayer , leaning on a bed-side , i felt something pr●ssing up my arme , i casting my eyes thither , perceived a little white hand and arm from the elbow down , but presently it evanished . it is to be observed , that notwithstanding of all that was felt and heard , from the first to the last of this matter , there was never any thing seen , except that hand i saw , and a friend of the said and●ew mackie's said he ●aw as it were a young man , red faced , with yellow hair , looking in at the window ; and other two orthree persons , with the said andr●w his children , saw at several times , as it were a young boy about the age of years with gray cloths , and a bonnet on his head , but pre●ently disappeared ; as also what the three children saw sitting by the ●ire-side . upon the the trouble still increased , bo●h against the family , and against the neighbours who came to visite them , by throwing stones , and beating them with staves ; so that some were forced to leave the house before their inclination : this is attested by charles macklelane of colline , and andrew tait in torr. some it would have met as they came to the house , and stoned with stones about the yards , and ●n like manner stoned as they went from the house ; of whom thomas telfair in stocking was one . it made a little wound on th● said a●●rew mackie's brow ▪ did thrust several times at his shoulder , he not regarding , at last it gripped him so by the hair , that he thought something like nails of fingers scratched his skin . i● dragged severals up and down ●he house by the cloaths : this is atte●ted by andrew tait . it gripped one john ke●ge miller in ach●ncairn so , by the side , that he intreated his neighbours to help , and cryed , it would rive the side from him . that night it lifted t●e cloaths off the children , as they were sleeping in bed , and beat them on the hipps , as if it had been with ones hand , so that all who were in the house heard it . the door-barr , and other things , would go thorrow the house as if a person had been carrying them in their hand , yet nothing seen doing it : this is attested by john telfair in achinle●k , and others . it rattled on the chests and bed sides with a staff ▪ and made a great noise ; and thus it continued by throwing stones , stricking with staves , and rattling in th● house , till the d. of apr●● , at night it cryed wisht , wisht , at every sentence in the close of prayer ; and it whi●●●ed so distinctly , that the dog barked , and ran to the door , as if one had been calling to hou●d him . ●p●●l● . it whisled several times , and cryed wisht , wisht , this is attested by a●drew ta●● . upon the th ▪ of apr●l● , charles m●cklel●ne of collin land-lord , with the said andrew ma●kie , went to a certain number of min●ster● met at buttle , and gave them an account of the matter ; where upon these ministers made publick prayers for the family , and two of their number . viz. mr. andrew aeva●t minister of kells , and mr. iohn murdo min●ster of c●rsmich●el came to the house and spent that night in fasting and praying : but it was very cruel against them , especially by throwing ●r●at stones some of them about half an stone weight : it wounded mr ▪ andrew aewart twice in the head ▪ to the effusion of his blood , it pulled off his wigg in time of prayer , and when he was holding out his napkin betwixt his hands , it cast a stone in the n●pkin , and therewith threw it from him : it gave mr. iohn murdo several sore strokes ; yet the wounds and bruises received did soon cure : there were none in the house that night escaped from some of its fury and cruelty : that night it threw a firie peet amongs the people ; but did no hurt , it only disturbed them in time of prayer : and also i● the dawning , as they rose from prayer ▪ the stones poured down on all who were in the house to their hurt ▪ this is attested by mr. andrew aevart mr. iohn murdo , charles macklelane , and john tait . upon the th . of aprile : it set some thatch-straw in fire which was in the barne yeard : at night the house being very throng with neighbours , the stones were still thrown down among them ; as the said andrew mackie his wife went to bring in some peets , for the fire when she came to the door , she found a broad stone to shake under her foot , which she never knew to be loose before : she resolved with her self to see what was beneath it in the morning there after . upon the th . of aprile , when the house was quiet , she went to the stone , and there found seven small bones , with blood , and some flesh , all closed in a peice of old suddled paper , the blood was fresh and bright : the sight whereof troubled her , and being affraid , laid all down again ; and ran to colline his house , being an quarter of an mile distant : but in that time , it was worse then ever it was before ; by throwing stones , and fire-balls , in and about the house , but the fire as it lighted did evanish : in that time it threw an hot-stone into the bed betwixt the children , which burnt through the bed cloaths ; and after it was taken out by the mans eldest son , and had lyen on the floor more nor an hour , and an half ; the said charles macccelan of colln● could not hold it in his hand for he●t : this is attested be charles macklelan ▪ it thrust an staff thorrow the wall of the house above the children in the bed , shook it over them , and groaned . when colline came to the house , he went to prayer before he offered to lift the bones ; all the while he was at prayer it was most cruel ; but as soon as he took up the bones the trouble ceased . ( this is attested be charles macklelane ) he sent them presently to me ; upon sight whereof i went immediatly to the house : while i was at prayer , it threw great stones which hitt me : but they did not hurt : then there was no more trouble that night . the ●h . aprile , being the sabbath it began agai●● and threw stones , and wounded wil●●am macminn a black-smith on the head , it cast a plough-sock at him , and al●o an trough-●●one upwards of three stone weight , which did fall upon his b●ck , yet he was not hurt thereby . attested by william macminn , it set the house twice in fire , yet there was no hurt done in respect some neighboures were in the house , who helped to quench it , at n●●ht in the twi-light as jo●n mackie the said andrew m●akie his eldest son was coming home , near to the house , there was an extraordinary light fell about him , and went before him to the house , with a swift motion . that night it containued after its wonted manner . aprile th . in the morning as andrew mackie , went down the closs he found a letter both writen and ●ealed with blood ; it was directed on the back thus . years tho shall have to repent a net it well and within was writen : wo be to the cotlland repent and tak warning for the door of haven ar all redy bart against the i am sent for a warning to the to fllee to god yet troublt shallt this man be for tuenty days a rpent repnent ope nt sc●tland or els tow shall . in the midle of the day , the persons alive who lived in that house since it was built , being about years : were conveined by appointment of the civil magistrate , before colline my self and others and did all touch the bones , in respect there was some suspicion of ●ecret murder committed in the place : but nothing was found to discover the same . upon the th . of ap●ile , t●e letter and bones were sent to the ministers who were all occasionally met at kirk●●●brugh , they appointed five of their numbe● viz ▪ mr. john murdo , mr. iames monte●th , mr. iohn mackmil●an , mr. samuel spalding , and mr. william falconer with me to to go to the house , and spend so much ti●e in fasting and praying as we were able . upon the of aprile we went to the house , and no sooner did i begin to open my mouth ; but it ●hrew stones at me , and all within t●e house , but still worst at him who was at duty : it came often with such force upon the house that it made all the house shake , it brake an hole thorrow the timber and tha●ch of the house , and poured in great stones ▪ one whereof more then an quarter weight fell upon mr. james mo●teith his back , yet he was not hurt , it threw an other with great force at him when he was praying bigger t●en a mans ●ist which hitt him on the breast yet h● was neither hurt nor moved thereby ; ●t was ●hought ●it that one of our number , with an other person ▪ should go by turnes ; and stand under the hole in the outside : ●o there was no more trouble from that place ▪ but the barne being joyned to the end of the house ▪ it brake down the barne door and mid-wall and thr●w stones up the house ; but did no great hurt : ●t gripped , and handled the legs of ●ome , as with a mans hand ; ●t hoised up the feet of others while standing on the ground , thus it did to william len●●x of mill-house , my self and others , in this ma●ner it continued till ten a clock at night ; but after that there was no more trouble while we were about the house this is attested by mrs. iames monteith , john murdo ▪ samuel spalding , mr. falconer william lennox , and john tait , the . . . ●t was worse then ever it was before ; for not any who came into the house did escape heavy stro●ks ; there was one andrew tait in torr , as he was coming to stay with the familie all night , by the way his dog catched a thu●mard , when he c●me in he cast it by in the house , thereafter there w●re other three young men who came in also : and when they were all at prayer the evil spirit beat them with the dead thulmard , and threw it before them ; the three who knew it not to be in the house were greatly affrighted , especially one samuel thomson a chap-man , whom it also gripped by the side and back , and thrust as if it had been an hand beneath hi● cloaths , and into his pockets , he was so affrighted that he took sickness immediatly , this is attested by andrew ta●t . the th . being the sabbat● , it set some straw in fire that was in the barn-yeard , and threw stones while ten a clock at night , it threw an dike-spade at the said andrew mackie with the mouth toward him ; but he received no hurt , while an meal-●ive was to●sed up and down the house the said andrew mackie takes hold of it , and as it were with difficulty gets the grip keeped ; at last all within the rim is torn out , thereafter it threw an hand●ul , of the sive rolled together at thomas robertson i● airds , who was witness to this , yet in all thir actings there was never any thing seen but what i mention●d ▪ before . upon the th aprile william anderson a drover a●d james paterson his son in law , came to the house with colline in the evening , colline going home a while within night , the said a●●rew mackie sent his sones to conv●y him : as they returned , they were cruelly stoned , and the stones rolled amongst their legs like to break them : shortly after they came in , it wounded william a●derson on the head to the great effusion of his blood , in time of prayer it wh●sl●d , gr●●●ed , and cryed whisht , whisht , this is attested by john cair●es . the . it continued whi●●ing ▪ groaning , whisling , and throwing stones in time of prayer , it cryed b● , b● , and kick , cuck , and shoke men back and foreward , and hoised them up as if it would lift them off their knees , this is attested by andrew tait ▪ the whole family went from the house , and left five honest neighbours to wait on the same all night but there was no hurt done to them nor the family where they were , nor to those neighbours who stayed in the said addrew mackie his house , only the cattle were cast over other to the hazard of killing them as they were bound to the stakes ; and some of them were loosed , this is attested by john cairnes ▪ upon the . they returned to their house again ▪ and there was no hurt done to them nor their cattle that night except in a little house where there were some sheep , it coupled them together in paires by the neck , with straw ropes , made of an bottle of straw , which it took off an loft in the stable , and carryed to the sheep-house , which is three or four pair of butts distant , and it made mo ropes than it needed for binding the sheep which it left beside the straw in the sheep-house , this is attested by andrew tait ▪ upon the . it fired the straw in the barn , but andrew mackie put it out ( being there threshing ) without doing any hurt : it shut staves thorrow the wall at him but did no hurt . the . it continued throwing stones , whisling and whis●ing with all its former words , when it hit any person , and said , take you that till you get more , that person was sure immediatly of an other , but when it said take you that , the person got no more for a while , this is attested by john tait . the . . . it containued casting stones , beating with staves and throwing peet-mud in the f●ces of all in the house , especially in time of prayer with all its former tricks . the ▪ being a day of humiliation appointed to be kept in the parish for that cause ; all that day from morning to night ▪ it containued in a most fearfull maner without intermission , throwing stones with such cruelty and force that all in the house feared lest they should be killed . the th . it threw stones all night ▪ but did no great hurt . the th . it threw stones in the evening , and knocked on a chi●t seve●●l times , as one to have access ; and began to speak , and call those who were sitting in the house witches , and ●●kes , and said it would take them to hell. the people then in the house said among themselves , if it had anyto speak to it , now it would speak . in the mean time andrew mackie was sleeping , they wakened him , and then he hearing it say , thou shalt be troubled till tuesday , asked , who gave the a commission ? to whom it answered , god gave me a commission ; and i ●m sent to warn the land to repent ; for a iudgement is to come if the land do not quickly repent , and comm●nded him to rev●al it upon his perr●l● ; and if the land did not repent , it ●aid it would go to its father , and g●t a commission to return with an hund●ed worse than it self , and would trouble every particular family in the land : andrew mackie said to those who were with him , if i should tell this , i would not be believed . then it said , fetch betters , fetch the minister of the paroch , and two hon●st men upon tuesdays night , and i shall declare before them what i have to say . then it said , praise me , and i will whist●e to you , worship me , and i will trouble you no more . then andrew mackie said , the lord , who delivered the three children out of the fiery furnace , deliver me ▪ and mine this night , from the temptations of satan : then it replyed , you mi●ht as well have said , shadrah , meshah , and abed-nego ▪ in t●e mean time while andrew mackie was speaking , there was one james te●fair in buttle , who was adding a word ▪ to whom it said , you are basely bred , meddling in other mens discourse , wherein you are not concerned . it likewise said , remove your goods , for i will burn the house ▪ he an●wered , the lord stop satan's fury , and hinder him of his designs . then it said , i will ●o it , or you s●all g●ide well : all this is attested by john tait in torr , and several others who cannot subscribe . upon the it set the house seven times in fire . the , being the sabbath , from sun rising to sun setting , it still set the house in fire , as it was quenched in one part , instantly it was fired in an other : and in the evening , when it could not g●t its designs fulfilled in burning the house it pulled down the end of the house , all the stone-work thereof , so that they could not abide in it any longer , but went and kindled their fire in the stable . upon the sabbath night ▪ it pulled o●e of the children out of the bed ▪ gripping him as he thought , by the craig and shoulders , and took up the block of a tree , as great as a plough-head , and held it above the children , saying , if i had a commission i would brain them : thus it expressed it self , in the hearing of all who were in the house : attested ●y william mackminn , and john corsby . the ▪ being munday , it continued setting fire in the house , the said andrew macki● finding the house so frequently set in fire , and being weary quenching it , he went and put out all the fire that was about the house , and poured water upon the hearth ; yet after , it fired the house several times , when there was no fire within an quarter of an mile of the house : this is attested by charles maclelane and john cairnes . in the midest of the day , as andrew mackie was threshing in the barne , it whispered in the wall and then cryed andrew , andrew , but he gave no answer to it : then with an auster ▪ angry voice as it were , it said speak : yet he gave no answer ; then it said , be not troubled , you shall have no more trouble , except some casting of stones upon the twesday to fulfill the promise , and said take away your straw , i went to the house about eleven a clock it fired the house once after i went there , i stayed all night till betwixt three and four in the twesdays morning , dureing which time there was no trouble about the house , except two little stones droped down at the fire-side as we were siting down at our first entry ; a little after i went away , it began to throw stones as formerly , this is attested by charles mackleland and john tait . upon tuesdays night , being the of april , charles macklelane of colline , with several neighbours , were in the barne , as he was at prayer he observed a black thing in the corner of the barne , and it did increase , as if it would fill the whole house , he could not discern it to have any form ; but as if it had been a black cloud , it was affrighting to them all ; and then it threw bear-chaff , and other mud upon their faces , and after did grip severals who were in the house by the middle of the body , by the arms and other parts of their bodies so strait , that some said , for five days thereafter they thought they felt these gripps : after an hour or two of the night was thus past , there was no more trouble . this is attested by charles macklelane , thomas mackminn , andrew paline , john cairns , and john tait . upon wednesdays night , being the of may , it fired a little sheep-house the sheep were got out safe , but the sheep-house was wholly burnt . since there hath not been any trouble about the house by night nor by day . now all things aforesaid being of undoubted verity , therefore i conclude with that of the apostle , pet. . , . be sober , be vigilant , because your adversary the devil , as a roaring lyon walketh about seeking whom he may devour : whom resist stedfast i● the faith : this relation is attested , as to what they particularly saw , heard , and felt , by ▪ mr. andrew aewart minister at kells ▪ mr. james mon●eith minister at borg. mr. john murdo minister at corsmichael . mr. samuel spalding minister at partan . m● . william falconer minister at k●ltoun ▪ charl●s macklelane of colline ▪ william lennox of millhou●e . andrew tait in torr. john tait in torr ▪ joh● cairns in hardhills ▪ william mackminn . john corsby . thomas mackminn . andrew paline , &c. vvitchcraft cast out from the religious seed and israel of god. and the black art, or, nicromancery inchantments, sorcerers, wizards, lying divination, conjuration, and witchcraft, discovered, with the ground, fruits, and effects thereof: as it is proved to be acted in the mistery of iniquity, by the power of darknesse, and witnessed against by scripture, and declared against also, from, and by them that the world scornfully calleth quakers. shewing, the danger thereof, ... also, some things to clear the truth from reproaches, lies and slanders, and false accusations, occasioned by daniel bott and his slander-carriers, ... / written in warwickshire, the ninth moneth, . as a judgement upon witchcraft, and a deniall, testimony and declaration against witchcraft, from those that the world reproachfully calleth quakers. r. f. (richard farnworth), d. . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing f thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) vvitchcraft cast out from the religious seed and israel of god. and the black art, or, nicromancery inchantments, sorcerers, wizards, lying divination, conjuration, and witchcraft, discovered, with the ground, fruits, and effects thereof: as it is proved to be acted in the mistery of iniquity, by the power of darknesse, and witnessed against by scripture, and declared against also, from, and by them that the world scornfully calleth quakers. shewing, the danger thereof, ... also, some things to clear the truth from reproaches, lies and slanders, and false accusations, occasioned by daniel bott and his slander-carriers, ... / written in warwickshire, the ninth moneth, . as a judgement upon witchcraft, and a deniall, testimony and declaration against witchcraft, from those that the world reproachfully calleth quakers. r. f. (richard farnworth), d. . [ ], p. printed for giles. calvert at the black spread-eagle at the west end of pauls., london, : . "to the readers and hearers of this" signed: r.f., i.e. richard farnworth. annotations on thomason copy: "march. ;", " "; the final in imprint date crossed out. reproduction of the original in the british library. eng bott, daniel. society of friends -- doctrines -- early works to . witchcraft -- early works to . quakers -- england -- controversial literature -- early works to . a r (thomason e _ ). civilwar no vvitchcraft cast out from the religious seed and israel of god.: and the black art, or, nicromancery inchantments, sorcerers, wizards, lyin r. f b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - jason colman sampled and proofread - jason colman text and markup reviewed and edited - pfs batch review (qc) and xml conversion vvitchcraft cast out from the religious seed and israel of god . and the black art , or , nicromancery inchantments , sorcerers , wizards , lying divination , conjuration , and witchcraft , discovered , with the ground , fruits , and effects thereof : as it is proved to be acted in the mistery of iniquity , by the power of darknesse , and witnessed against by scripture , and declared against also , from , and by them that the world scornfully calleth quakers . shewing , the danger thereof , that it may be avoided , by all that fear god , as they will answer it in the great and terrible day of the lord , for he is utterly against those abominations and wicked practises , and those that hold them up , are upholders of the devil's kingdome , therefore a warning to you all for going to wizards for counsell , for you go from god , to the devill , that go to take counsell of a wizard . therefore thus saith the lord , see that there be no witchcrafts amongst you , there shall not he found amongst you any that useth divinations , nor any observer of times , or an inchanter , nor a witch , nor a charmer , nor a consulter with familiar spirits , nor a wizard , nor a necromancer , for all that do those things are an abomination unto me saith the lord : deut. . , , , , , . ver. regard not them that have familiar spirits , neither seek after wizards , to he defiled by them , for that which defileth or worketh abomination shall in no wise enter into the kingdome of heaven : read levit. . . rev. . . v. also , some things to clear the truth from reproaches , lies and slanders , and false accusations , occasioned by daniel bott and his slander-carriers , which daniel is a member to the water baptized people , of which accusations cast upon the truth by him and his slander-carriers , truth hath cleared it self and cast out the slanders and false accusations , amongst them from whence they came , there they do remain , one truth stands clear as by this farther do appear : read and understand . written in warwickshire , the ninth moneth , . as a judgement upon witchcraft , and a deniall , testimony and declaration against witchcraft , from those that the world reproachfully calleth quakers . london , printed for giles . calvert at the black spread-eagle at the west end of pauls . to the readers and hearers of this . all people every where , take head of going to wizards for counsell , now that you are forewarned , and the mystery of it is to you in brief laid open and discovered , as you may read in this ensuing treatise : and all you that have gone to any wizards , in your life time past , go to the market crosses , and declare there openly against them , and their craft , that you may cast off the guilt of the hainous sin , least it remain upon you for ever , and you perish and dye in that wickednesse , unrepented of , and so be cast into the lake that burneth with fire and brimstone , prepared for sorcerers and wicked ones , isai. . . mat. . . rev. . . rev. . , , . and all you that have been to enquire at wizards , you are gone out of the counsell of god , and the way to turn in again is to declare against that craft openly , to be of the devill , which wizards live in , and utterly to abhorre it for ever ; and if you do so : you cast off the guilt , which otherwaies you may be cast off from god , that do not repent of it , and turn from it , and declare against it , that other , may hear and fear , and take warning also , least you and they perish , and go down into the pit : to the light of god in all your consciences , i speak that which checks and reproves you in secret for the evil of your doings , that with it your memories may be quickened , and see if it did not question you secretly in your conscience , before you went to enquire at a wizard , and would not have had you to have gone , and after any of you had been , for counsell at a wizard , the light of god in your consciences would check and reprove you in your consciences afterwards for it , and tell you that you had been from god , to take counsell of the devill in a wizard , and the light in your consciences will still accuse you for it , except you go , and declare against it , and cast it off , you will be in danger to perish . and all now that you are warned , take heed of sinning willfully against light or grace received , if you do read your reward . heb. . , . r. f. the black art , or , nicromancery inchantments , sorcerers , lying divinations , wizards , and conjurations , magicians , and witchcrafts discovered , to be of the devill , and to be acted out of the power of darknesse , in the mistery of iniquity , according to the workings of the prince of darknesse , the prince of the power of the aire , the spirit that ruleth in the children of disobedience , the familiar spirit , that acteth in the divels instruments according as it is written , and proved by scripture , &c. the witchcrafts is acted in that nature which is accursed from god , and in the seat of darknesse , is wickednesse and mischief invented : and the witches and sorcerers , inchanters , and devisers of lyes , and wizards were in that seed , that was cast out and accursed from god , and they were of the power of darknesse , and were acted by the spirit of the devill , according to the working of the prince of darknesse , and king of the bottomlesse pit , in the working of the mistery of iniquity , with signs and lying wonders , and all deceiveablenesse of unrighteousnesse , in the sorcery , witchcraft , and the abominations which god was and is against , and all those that act in those sorceries and abominations shall not enter into the kingdom of god , but be cast into the lake that burneth with fire and brimstone , which is the second death : gal. . , , . rev. . . rev. . , . rev. . , . at the meeting at tamworth , upon the . day of the ninth moneth . . one nicholas greaton , which came to resist the truth , with much violence that day , and once before , who taketh upon him to be a teacher of a company of people towards lichfeild side , was proved to be one that telleth destinies , and useth lying divinations for mony , and took their mony for telling them lyes , about goods that were gone , and thy divinations were false , they came not to passe , according to the inchantments greaton , and severall witnessed against thee openly that day for it , when the power of darkness was discovered , with thy lying wonders , also , at which discovery , the devill in thee was in great rage , who set thee in wilfull opposition against the truth at two severall meetings , to oppose the truth that discovered deceits , and thy deeds of darkness , and deceiveableness of unrighteousness , with thy lying wonders , and false prophesies , that were acted and declared , and devived for mony , and were false , in that thou said , as it were proved against thee , and thy sorceries , and lying divinations , by severall that day , wherein thou wast discovered , and the power of darkness , by which thou art acted : and thou labouredst by the power of darkness , to have cast out the truth , that opposed thy deceits : but truth being raised up in the power of the holy ghost , thou couldst not , but wert further laid open , and discovered by it , that the scriptures thereby might be fulfilled , for what fellowship hath righteousness with unrighteousness , or what union hath light with darkness , . cor. . , . which darkness acted thee forth in violence against the truth to resist it , as sorcerers , diviners , magicians , astrologers , and star-gazers aforetime in all ages , because truth declares against the deeds of darkness , and lying divinations , as it did that day at tamworth , against thine greaton , who like jannes and jambres , and also the inchanters and sorcerers , and diviners , and conjurers , wizards and magicians of pharaoh withstood moses , when he went by the true power of the lord into egypt for the accomplishing the work that god was about ; then the devils instruments , sorcerers , inchanters and wizards , that were acted by the power of darkness , and used witchcraft and lying wonders , they withstood moses , and pharaohs heart was hardened against him , because he hearkened not to the messengers of god , that were in the light , and endued with the power of god , but he took counsell of the wizards , black artists , and magicians of egypt , that wrought signs and lying wonders , by the power of darkness , to deceive withall , as it is written , and when moses and aaron did as the lord commanded them by his power , the magicians and wizards by their sorceries , cast a mist to blind the eyes of people withall , that were in darkness , as they were , and by their witchcrafts wrought their lying wonders , to deceive withall , and resisted the truth of god , and the power of god acted , by his servants . exod. . , , , . and that wicked spirit in thee nicholas greaton , sought to harden the peoples heart against the truth , at tamworth , who was there discovered to be a fortune teller , or an inchanter , a wizard that tells people lyes for mony , when their goods are wanting , and other things in thy inchantments and lying divinations , which did not prove true , as severall did witness against thee , and thy lying divinations that day , after that thou stoodst up a while to have maintained thy craft , sorcery , or lying divination by scripture , till truth cut thee out of them , and thy folly was laid open , and that scripture was fulfilled by thee , that day , who came of set purpose , to resist the truth : and withstood it , as janne , and jambres withstood moses , but thy folly was made manifest to men , as theirs was , that withstood the truth that day at tamworth , till thy folly was made manifest , as theirs was made manifest , as it is written , and witnessed also . read . tim. . , . and when thy sotcery , and lying divinations , and witchcrafts were discovered that day , thou wouldst have justified it by scripture , but couldst not , for they that spake forth the scriptures , were not sorcerers nor inchanters , ( nor diuiners of lyes like thee , ) but declared and witnessed against such practises , and the plagues is due to all witches and wizards , and diviners of lyes , and those that join with them , as it was with them that joined to baal peor , to serve other gods , numb. . . to the . and the lord drave out the nations , that did use such inchantments , sorceries , and witchcrafts , and it was and is an abomination to the lord , and they that do such things , shall in no wise enter into the kingdom of god , but be cast into the lake that burneth with fire and brimstone , as it is written and witnessed . gal. . , . rev. . . rev. . , . rev. . , . thou broughrst in a place of scripture to have proved thy sorceries and lying divinations , which was this : and god said , let there be lights in the firmament of heaven , to divide the night from the day , and let them be for signs and for seasons , and for daies and years . gen. . . that was nothing at all to prove sorcery and inchantments ( thou beast ) god did never say that by them they should use inchantments , and lying divinations , and cast figures , and tell fortunes , as sorcerers and witches , and black artists , nicromancers , wizards , that do divine lyes , which thing god abhorres ; and all lyars and diviners for mony , like thee . read deut. . , . but god set the stars in the firmament of heaven , to praise him , and to be for lights upon the earth , and god made two great lights , the greater light to rule the day , and the lesser light to rule the night , he made the stars also , and god set them in the firmament of heaven , to give light upon the earth , and not for witches to cast figures , and iyars to divine for mony by them , but he set them to rule over the day , and over the night , and to divide the light from the darknesse , and god saw that it was good , as it is written and witnessed . gen. . , , , . secondly , the sun , moon and stars were set in the firmament of heaven , to know the regiment or government thereof , and to hold forth the wisdom of god , to praise him in the host of heaven , in his wonderous works , above the earth , and not for fortune-tellers and inchanters to divine for mony by them , as wizards , ( and thou diviner of lies , ) wouldst have them : let the scriptures be witnesse against thee , and the star-gazers , wizards , and all that divine for mony thereby : who would have the scriptures to bear thee out in that which they witnesse against thee , for acting contrary to them . thirdly , the stars were not set in the firmament for such as thou art , to tell destinies or fortunes by , nor to divine lyes for mony by , nor to cast figures by , to cast a mist before peoples eyes , to deceive them by witchcrafts as wizards do , that take peoples mony for false dreams , and lying divinations : and as thou sorcerer and perverter of the scripture wouldst have them , but the stars were set , to give light , and to know the noble works of god in them , and by them in their covenant , as they stand and keep their course , and to hold forth the wisdom of god in the firmament of heaven , and also that man might praise him for his noble acts , and as it is written in the book of psalms , oh , give thanks unto the lord of lords , for his mercy endureth forever , ( to his own host ) oh , give thanks to him that by wisdome made the heavens , for his mercy endureth for ever ; oh , give thanks to him that made the great lights , for his mercy ( to his ) endureth for ever , the sun to rule the day , and the moon and the stars to rule the night , for his mercy endureth for ever , and they were not set to divine lyes by , and cast figures , to tell fortunes , so called , and speak lying divinations by , as thou ( sorcerer and diviner of lyes ) wouldst have them ; the scriptures witnesse against thee and all wizards , and all that truly feares god will witnesse with me and the scriptures , against thee and all diviners of lyes , such as thou art , that perverts the scriptures . psal. . , , . to the . . pet. . again , the stars were not set in the firmament to inchant and divine lyes to get mony by , to make a trade of them , by using divinations as thou ( star gazer and wizard ) wouldst have them , who thy self art a perverter of scripture to thy own destruction , . pet. , . but they were set there for the praise of god , and to hold forth his wisdome in the firmament of heaven , to cause men to praise the lord , as it is written , praise the lord , praise ye the lord from the heavens , praise him in the highest , praise ye him all his angels , and praise ye him all his hosts , praise him sun and moon , praise him all ye stars of light . psal. . , , . it is not said inchant , by the stars , cast figures by the stars , nor tell destinies or fortunes by the stars , neither is it said , when goods are stolne or strayed , go to wizards , they shall tell you of them by the stars , as thou wouldst have it , that art an inchanter , that usest lying wonders , and divine lyes for mony , and tell people of those things which never come to passe , and taketh their mony for thy lying divinations , as it was proved against thee that day at tamworth , thou inchanter , star-gazer , and diviner of lyes , whose rage was great after thy deceit was discovered , and thy evill practise declared against , which the devill in thee would have alledged for by scripture , when the scriptures turn edge against thee , and cut the off thereby , as david cut off goliah's head with his own sword , that defied the armies of the living god , as thou wert in enmity against the truth , and cryed fie upon the servant of the only true god . therefore thus saith the lord my god , and the redeemer of israel his chosen , he that formed him from the womb , i , saith he , am the lord , that maketh all things , that stretcheth forth the heavens alone , that spreadeth abroad the earth by my power , that frustrateth the tokens of lyars & maketh diviners mad , ( like thee greaton ) read isai. . , . also to be witnesse against thee , and such as thou art , and see what shall come upon all inchanters and sorcerers like thee , read isai. . . for inchanters and sorcerers trust in their wickednesses as thou dost ; and saies , none seeth them , thy wisdom which is earthly , sensuall and divelish . it hath perverted thee , as it did those that turned after sorceries , that went from the lord , and turned into the power of darknesse , as thou hast done , that professest god in words , and serves the divell in thy actions , and art ready to say in thy heart , i am , and none else , besides me , as such in thy nature did : read , isai. . . stand now with thy inchantments , and with the multitude of thy sorceries , wherein thou hast laboured and all that are deceived by thee , or any such . let now the astrologers , the star-gazers , ( like thee ) stand up , and see if they can save them from those things that shall come upon them ; i lament for those that are turned to wizards , astrologers , star-gazers , and to a diviner of lyes , like thee for counsell ; thus saith the lord by isaiah the prophet , and i witnesse with him , where he saith , you shall be as stubble inchanters , sorcerers , and star-gazers , and all that trust in you , and take counsell of you ; the fire shall burn you , and you shall not deliver your selves from the power of the flame , read isai. . . , , , . pharaoh , he had his magicians ( or the divel 's wise men or wizards ) that were in familiarity with the divell , and black artists to enquire of , when he was troubled in spirit , but they could not tell him of the things that god was about to do , as it is in gen. the . and it came to passe , that in the morning after pharaoh had dreamed , that his spirit was troubled , and he sent and called for all the magicians of egypt , ( and all the divel 's wise men ) or wizards thereof , black artists or necromancers , that were in the witchcrafts , inchantments or sorceries , and pharaoh told them ▪ his dream , but there was none of the black artists , magicians , or wizards that could interprete it , because it was concerning the things of god and stood in the counsell of the only true god . take notice of this ; therefore all that are black artists , the divel 's wise men , witches or wizards , you are but in nicromancery , or the devil's counsell and familiarity only , and knoweth not the counsell of god , nor the things that stands in his counsell , no more then pharaoh's magicians , witches , nicromancers or black artists , inchanters , charmers , consulters with familiar spirits , sorcerers or wizards did , that were ( and all such are ) in the divel's familiarity and counsell only , and not in the counsell of the living god , and woe to them that ( are in the light , and ) go out to take counsell of the prince of darknesse , and woe , woe , woe to all that go to wizards , to take counsell , and woe to the rebellious children , that take counsell , but not of me saith the lord : vengence is the reward of such that do it knowingly , such are rebellious children , and in unity with the prince of darknesse , and the king of the bottomlesse pit , and guided by the divel's spirit , that go to take counsell of the black artists ▪ nicromancers , or the divel 's wise men , inchanters , wizards , sorcerers , and witches , that are in the lying divinations , and in the mistery of iniquity , and know the divel's counsell only , as pharaoh's magicians and wizards did , ( and not the counsell of god , ) and woe to all that go to wizards , or the divell for counsell , for the things of god that stands in his counsell are hid from them , and all witches and wizards as they were hid from pharaoh's magicians , who knew the divel's counsell only , and not the counsell of god . gen , . from the . to the read isai . . &c. rev. . . , to the rev. . , . rev. . , . rev. . , , . and . , , . &c. jud. , . . pet. . ● , , &c. rev. . , . and joseph's interpretations of pharaoh's dreams is no ground for sorcerers , inchanters , and black artists or nicromancers , and wizards to divine for mony by ; joseph was not in the power of darkness , but in the power of god , and he did not inchant nor cast figures as wizards do but joseph he knew the counsell of god by revelation , and nor by divination , for god is against that , and against those that divine for mony , and cause the people to erre by their lyes , and lying divinations , as thou greaton didst , and were openly witnessed against for it , wo to thee and all such , for the lord will frustrate the tokens of lyars like thee , and make diviners mad , such as thou art , read jer. . , . mic. . . mic. . , . isai. , . joseph said that it was god that should give pharaoh his answer , and he did not cast a figure , nor enter into the inchantments as ( star-gazers , and ) wizards , that divine lyes for mony , but joseph he spake by revelation of god in him , to him , and by him , and not by lying divination or witchcraft , god doth utterly abhorre that , and he is against it , and against all diviners or conjurers , and will make them mad , as he hath said . therefore joseph's interpretation of pharaoh's dream by revelation without inchantment , or casting figures , is no ground for star-gazers to cast figures , nor for nicromancers to conjure and use witchcraft , and raise up the forms of living things by witchcraft , as pharaoh's magicians , sorcerers , wizards did , to deceive by their lying wonders , as the divel's instruments do , neither was joseph's interpretation of pharaoh's dreams any ground for the divel 's wise men or wizards , to tell destinies or fortunes by , as they call it in darkness : for the magicians , sorcerers and wizards could not tell pharaoh what god was about to do by all their inchantments which was revealed by the lord to joseph , without casting figures , and without inchantments that are acted by the power of darkness , in the mistery of iniquity . therefore silent wizards , consulters with familiar spirits , charmers , black artists or nicromancers , that are in the divel's counsell , and all diviners of lyes , silent witchcraft , the lord is against it , and you that act in the mistery of iniquity , ( by the power of darkness ) god will be avenged of you ; take not the scriptures for your cloak or cover , that acteth in such wickedness , you wizards and diviner of lyes , god is against you , and all that take counsell of you : wo , wo , wo to you all , and your partakers : gen. . exod. . , . rev. . isai. . , . isai. . deut. . , , . &c. rev. . , . samuel's telling of saul of the asses that were gone astray , for which thing god caused saul to come to samuel , for the fulfilling of his word that he had spoken to samuel , concerning the kingdom which was true , and fulfilled according to the word of the lord , is no ground for that wicked spirit in thee nich. greaton , to use inchantment and sorcery , to divine lyes , and tell people of goods that are stolne by the divel's servants , for theft is of the divell and witchcraft , and sorcery , and whoredom and lying divinations , and they that do such things shall not inherit the kingdom of god ▪ gal. . , , . rev. . and thou ( sorcerer ) tookst peoples mony for thy lying divinations , and thy sayings proved false , as it was witnessed against thee at that meeting at tamworth that day , and thou wouldst have made this of saul's coming to samuel thy cloak or cover for thy sorcery and lying divinations , which will be witnesse against thee ( and all wizards , inchanters , ) and diviners of lyes , as thou art , wo , plagues and vengence from the lord is your reward . thus saith the lord , ah , i will ease me of mine enemies , and avenge me of mine adversaries . isai. . . the lord had told samuel all the things concerning saul , and it came to passe , and was fulfilled according to the word of the lord . ( but samuel did not cast figures , and inchant , and divine lyes for mony as wizards do ) but it was revealed to samuel by the word of the lord , that which he told saul , and was fulfilled according to the word of the lord : and no ground ( for you wizards ) to divine lyes by for mony , as thou greaton wouldst have it , but thou art discovered , and found to be out of the counsell of god , and in the counsell of the devill , and the mistery of iniquity ( as all wizards ) and diviners of lyes and lyars are . joh. . . . thes. . , , , . and art for the lake that burneth with fire and brimstone , and all sorcerers . rev. . . that divine lyes for mony , and are in their inchantments , and lying divinations , and wouldst have had that of samuel for thy cloak , which doth uncover thee , and leaves the bare , and witnesseth against thee , and such as thou art , and against all wizards , and diviners of lyes for mony . now the lord had told samuel a day before saul came , saying , to morrow i will send thee a man , and thou shalt anoint him to be captain over my people : and the lord told samuel those thing that he told saul , and he did not cast figures , nor inchant to know them , as wizards do cast figures , and inchant to divine lyes for mony ( and all things came to passe ) as samuel told saul , according to the word of the lord . . sam. . . to the end . sam. chap. therefore silence witches , sorcerers , inchanters , black artists or nicromancers , charmers , and consulters with familiar spirits , and wizards that are acted and guided by the spirit of the divell , and are in the power of darknesse , mistery of iniquity , and witchcrafts . let the scriptures alone , and pervert them not with your mucky , dirty , fil thy minds : plagues upon you all that are in witchcrafts , the burning lake is prepared for you , who are under the king of the bottomlesse pit , vengence upon you all ; you shall curse your king and your god , and look upward and be driven to darkness , and be fewell for the fire , rev. . rev. . mal. . . isa. . , , . rev. . you shall gnaw your tongues for pain , as the vialls of wrath are poured forth , vengence is your reward , read rev. . , , , , . rev. . . and thou greaton that art in the sorceries and lying divinations , as it was proved against thee at tamworth , who art also a teacher to a company of seduced people about liechfield , or in those parts ; let the scriptures alone , i warn thee and charge thee in the presence of the lord , and make not them thy cloak for thy inchantments , sorceries , and lying divinations , plagues upon the wicked in flames of fire , that trust in lying vanities also , as well as thee : ( silence all wizards , let the scriptures alone , and make not them your covers for sorcery ) you have no part in any thing spoken of in them , but the plagues and the burning lake . reu. . . let the scriptures alone , wizards and inchanters , i warn you and charge you in the presence of the lord , vengence is your reward in flames of fire , and wo to all that are seduced ( by you ) and that go to take counsell of a wizard , and an inchanter , or a witch , or a charmer , or a consulter with familiar spirits , or a black artist , or nicromancer : the living , dreadfull , powerfull , mighty god of heaven and earth , he is utterly against that nicromancy , or black art , plagues upon it all , wo and vengence upon all that hold it up , and that go to take counsell of it , and wizards , the law of the dreadfull god forbids it , and the almighty god doth utterly abhor it , and it is commanded to be avoided by the israel of god , for such witchcrafts were practised amongst those nations that knew not god , and it was and is an abomination unto the lord : therefore the lord spake to moses to speak to the children of israel , to command them to avoid it ; and saith he , when thou art come into the land which the lord thy god giveth thee , thou shalt not learn to do after those abominations of those nations : there shall not be found amongst you any that useth divinations , which thou greaton dost , that divinest lyes for mony ( as wizards do ) plagues upon thee , thou art to be holden accursed , that art in the abominations , and out of the doctrine of god and of christ . gal. . , . . cor. . . and again saith the lord by moses to israel , in the command to avoid nicromancy , or black art , or witchcraft , saith he there shall not be found amongst you an inchanter nor witch , plagues in flames of fire upon such . . thes. . . rev. . , , &c. neither shall there be amongst you saith the lord a charmer , nor a consulter with familiar spirits , nor a wizard , nor a nicromancer , for all that do these things are an abomination unto me saith the lord , and because of those abominations the lord drove out the nations that used those things : for saith the lord unto israel , those nations which thou shalt possesse , hearkened unto observers of times , and unto diviners , and wizards , and such like , but as for thee , the lord thy god hath not suffered thee so to do , and thou shalt not suffer a witch to live , but thou shalt walk before me , and be perfect ( speaking to his own people , that were in covenant with him ) for saith he i am the lord thy god , as may be read . deut. . , , , , , . also read , exod. . mic. . . &c. nebuchadnezzar , pharaoh , and the heathen , that knew not the only true god , had their magicians , sorceries , inchanters , or wizards , to enquire at , and plagues was the portion of such : wo unto all you that go to wizards or charmers , or consulters with familiar spirits , or diviners , and inchanters , or sorcerers , or conjurers , or witches , or ( the divels wise men ) wizards to take counsell , you are one with them , in the upholding of them , you ought to have no fellowship with unfruitfull works of darknesse , but rather to reprove them , and declare against them : for it is light that discovers darknesse : and the children of light are commanded to declare against the works of darknesse : read ephes. . , , . you that go to wizards , you hold them up , and so are upholders of the divels kingdom ( and except you come out from them , and declare against them , you shall partake of the plagues with them ) you that go to take counsell of wizards , you go from god to the divell , and the light of god in your consciences will tell you the same , and reprove you for it in secret , and wo to all that do so , read , isa. . &c. pharaoh he had his magicians , sorcerers , inchanters , or wizards , to take counsell of and by their black art , or the power of darknesse , and nicromancy , or witchcraft , they could by their inchantments or conjurations raise up the formes of living things , and they were in the inchantments and in the witchcrafts , of whom pharaoh took counsell , and so of the divell , and plagues was his portion , and vengence from god and utter destruction . exod ▪ . , . exod. , , , , and chap. and nebuchadnezzar dreamed dreams wherewith his spirit was troubled , and his sleep brake from him , and he commanded to call the magicians , and the astrologers , and the sorcerers ( and wizards ) which he had to take counsell of , dan. . , . but because the thing stood in the counsell of god , they could not tell him of it , that were but in the divels counsell only , as sorcerers ( and wizards ) are , for which he was wrath with them . dan. . , , , , . and daniels interpretations of the dreams , and reading and interpreting the writing by the spirit of the lord . dan. . , . to the . dan. . which was hid from the black artists and astrologers , star-gazers , and wizards , sorcerers , and inchanters , and diviners of lyes ( like thee ) that tels people of things which are wanting , and destinies , and such like , and take their mony for it , and were lying divinations , wo to such ( wizards and diviners of lyes as thou art ) that would have the scriptures for thy cloak , silent deceit , daniels interpretations by revelation is no ground for nicromancy , plagues upon all nicromancers , black artists , witches , sorcerers , inchanters and wizards , and diviners of lyes ; the devill and his angells are for the lake ; go ye cursed into hell , and all that forget god , to take counsell of you , psal. . . isai. , . math. . . rev. . . then thou greaton and diviner of lyes , thou seemedst to have had that prophecy of christ for thy cover , and to prove thy art , till i cut thee out of that , where he prophesied and said , imediately after those dayes , the sun shall be darkened , and the moon shall not give her light , and the stars of heaven shall fall , and the powers of heaven shall be shaken , which is as i said , a prophecy of the coming of christ to gather his elect from the four windes , mat. . , , . which thou knowest nothing of , by thy sorceries and lying divinations , that art in the reprobation , professing , god in words , but to every good work abominable and reprobate , who art an inventour of evil things , and filled with wickednesse in the reprobation . tit. . . rom. . . to the end , and that of joel , the . , , . is also no cover for thee , but a witnesse against thee , which is a prophecy of the great day of the lord , wherein thou and all such shall cry bitterly . zeph. . . &c. and shalt be rewarded with flames of fire . . thes. . , . thou sorcerer and perverter of scripture , and as elimas the sorcerer was , thou full of all subtilty , and child of the divell , and enemy of all righteousnesse , that perverts the right waies of the lord , as he did . act . . , , , . . thes. . . wo to thee thou sorcerer and perverter of the right waies of the lord , thou false prophet , that divines ( or conjures ) for mony , and art found amongst the inchanters ( or wizards and star-gazers ) that tels destinies and fortunes , ( and casts figures , ) and thou tellest of things that are gone , and such like practises , by a spirit of divination , that brings thee in gain , and thou wast witnessed against for it , at thee meeting at tamworth , and proved to be a diviner of lyes for mony , and those things came not to passe according to thy inchantments neither , but proved lying divinations , and when thou couldst not maintain by scripture , which thou labouredst to have done , thou saidst thou wouldst give him his mony , again ( thou beast and wizard ) thou art naked and bare , thy covers will not hide thee , wo to thee , and wo to all wizards , and ( such as thou art ) plagues is your portion , truth clears it self of you ) and of thee , who saidst thou wouldst follow the servants of the lord , and weary them out , &c. but thy lying divinations fails thee , who art of thy father the divell , as those were , spoken of in john , . . and the lake is prepared for such . read , rev. . . and all lyars and sorcerers are for the lake that burneth with fire and brimstone , which is the second death : with the light which changeth not art thou seen and discovered , and comprehended , and from god and from christ condemned , and all witches , sorcerers , inchanters , charmers , black artists , or nicromancers , evil inventours , conjurers , and wizards , that are in the power of witchcrafts , and in the mistery of iniquity , the beast and the false prophet also , and the divell that deceived them are all for the lake ; howle , howle witches , wizards , that peep and mutter plagues upon all such in flames of fire for ever and ever , and the divell that deceived them , where the beast and the false prophet are , thither must they go , into the lake of fire and brimstone , and shall be tormented day and night for ever and ever : wo , wo , wo to all such , read rev. . , . all people every where , that desires to fear the living god , and serve him , take heed of that wicked spirit in nicholas greaton , ( and all wizards ) i warn you and charge you in the presence of the lord , as you will answer it before the judgement seat of christ , in the terrible day of the lord , read joel , . , , , , , . and zeph. . , . read also levit. , . and take heed of going to those that have familiar spirits , or to those that are wizards , as you will answer it before the lord : now you are warned also , read . , , . thus saith the lord , regard not them that have familiar spirit , neither seek after wizards , to be defiled by them , i am the lord , read levit. . . you that seek after wizards disobey the lord , and turn from him , to enter into fellowship with the divell , and take counsell of him in a wizard , and are defiled thereby , and the wo is to such that regard not the counsell of god , where he forbids going to wizards . therefore a warning to you all from the lord , for hearkening to wizards , least you be slain , and dye not the common death of men , and least the plagues come upon you , for joining with them , as they came upon those that joined to baal peor , ( and the wizards were amongst those curst people , whom thy lord drove out ) deut. . , . and those that went out of the counsell of god , joined to baal peor , and the anger of the lord was kindled against them for it , and the lord said unto moses , take all the heads of the people that joined to baal peor , that serve other gods , and hang them up before the lord against the sun , that the fie●ce anger of the lord may be turned away from israel , then moses gave a command to the judges of israel to slay the men that joined to baal peor , and they that went out of the counsell of god , that joined to baal peor , were cut off from amongst the israel of god , and those that dyed in the plague before it was staied , for joining unto baal peor , were twenty and four thousand , as may be read in numb. the . from the . to the . and those that rebelled , and took not counsell of the lord , the earth opened her mouth and swallowed them up quick , and their houses , and all their goods , they and all that appertained unto them went down alive into the pit , and the earth closed upon them , and they perished from amongst the congregation , and their cry was great when they went down quick into the pit , for their rebellion against the lord , and there came a fire from the lord , and consumed . and . men , for offering incense , that were disobedient to the word of the lord , and there was . thousand and dyed of the plague for their rebellion , numb. . which were sinners against the lord , and also against their own souls . now that you are warned , if you go to wizards , take what followeth , for you sin wilfully against the lord , and also against your own souls , and the light of god in all your consciences will witnesse with me , and the scriptures , if you go any more to witches or wizards you are in danger of loosing soul and body goods , and all , by the righteous judgements and plagues that may follow you for your rebellion , as those examples that are instanced before you ; read also jude . , , . . pet. . , , . and when any shall counsell you contrary to the counsell of god that saith regard not them that have familiar spirits , neither seek after wizards , least ye be defiled by them . levit. . . if any say unto you , seek unto them that have familiar spirits , and unto wizads that peep and mutter , take not their counsell that would have you to do so , as you will answer it , for should not a people seek unto their god ; and wo to them that take counsell , but not of me saith the lord , therefore a warning to all that go from god to the divell , by seeking after wizards for counsell , also read , isa. . . isa. . . when god was departed from saul , he went to the divell ( in the witch of endor ) for counsell , and then was conjuration used to raise the dead , sam. . and saul died not the common death of men , for he slew himself upon his own sword . . sam. . wo , wo , wo to the wizards , and all that go to take counsell at them , for they go from god to take counsell of the divell , and of sorcerers , witches , that are in the power of darknesse and witchcraft , and in the mistery of iniquity , and those who are under the command of the prince of the power of the air , and the king of the bottomlesse pit , read rev. . even of him whose coming is after the workings of satan , ( with all the power of darknesse ) and with signs and lying wonders , and with all deceiveablenesse of unrighteousnesse in them that perish , that they all might be damned , who believed not the truth , but had pleasure in unrighteousnesse . . thes. . , , . all you that turn from the light of christ jesus in your consciences , which sheweth you sin and evill , you turn from the counsell of god , and from the holy command , as cain did , and err'd from the spirit of truth , and turned into the seat of darknesse , where witchcraft is hatched , and all evil is invented , and so you entering into union with the prince of darknesse , the spirit that ruleth in the children of disobedience , that turn from the light , into the fear of darknesse , you become inventours of evil things , and follow that which is evil , and are filled with wickednesse , some with inchantments and sorceries and theft , and some with whoredome and drunkenesse , and some with witchcraft and lying divinations ( and lies and sorceries arise ) and witchcraft is of the divell , acted by the seed of the serpent that is in union with the divell , and is given over to work wickednesses , and those creatures also , that are in familiarity with the seed of the serpent , and so captivated by the divell , ( that old sorcerer and witch ) at his will , and see the cause how it enters , and you into the mistery of iniquity , whereby you become inventours of evill things , by disobeying the light of god in your consciences , is the cause of entering into wickednesse and witchcraft , and because they did not like to retain god in their knowledge , therefore he gave them over to a reprobate mind , whereby they become evil inventours , and are filled with deceiveablenesse of unrighteousnesse and wickednesse , working uncleanesse with greadinesse . romans , . , , . &c. for this cause the wrath of god is revealed from heaven , for disobedience , and against all unrighteousnesse , and the unrighteous ones , who hold the truth in unrighteousnesse , and against all ungodlinesse of men , because that which may be known of god is manifest in them ; for god hath shewed it unto them . rom. . , . and they received not the counsell of it , after manifestation therefore followeth their condemnation , & the condemnation of the world , joh. . , , . and the condemnation of all that love the deeds of darknesse , rather then the light , which light is the condemnation of all that hate it , and act contrary to it , and the condemnation of all the wicked , and all that are seated in the power of darknesse , and in the mistery of iniquity , and it is also the condemnation of all sorcerers , and inchanters , and conjurers , witches , wizards , black artists , and nicromancers , false prophets , seducers , and antechrists , that are in the witchcrafts , and in the abominations , howl all witches , the fire and the lake is prepared for you , and all in your craft , howl , vengence upon you all that are wizards , the fire and the lake is for you all , and wo to all that take counsell at you , and at wizards , with the light that changeth not are you all seen , to be in the power of darknesse , witchcrafts , mistery of iniquity , with the light that comprehends all the world are you comprehended , and from god , and from christ are you condemned , the sword is drawn , the fire burns , you are all compassed , and the chain is upon your necks , reserved for the judgement of the great day : and for the burning fire , that burneth for ever and ever , rev. . , . to the . rev , . . rev. . . gal. . , , . rev. . , . some of thy lying divinations that proved false , which thou tookst mony for , thou diviner of lyes . and perverter of the right waies of the lord , as is proved by scripture , and now followes more proofe against thee by witnesse , against thy wicked practise . first , that william newway of tamworth went to nicholas greaton , to know where he might buy some wood for his trade , and he told him he might have some southward , in warwickshire , about hounby , and the said william newway sent john greenwood to the place where greaton told newway he might have some , but when greenwood came at the place he was sent to for that purpose , there was none to be had , and this proved a lying divination , for which the said greaton took newways mony : this john greenwood of tamworth witnesse against thee , thou inchanter and diviner of lyes ; john greenwood the second lying divination witnessed against is this : thomas taylor of austrey went to the said nicholas greaton , abont a mare that was stoln from his father , and greaton said it was impossible for him to have her again , and one of tho. taylors of austrey neighbours had a mare stoln the same night , and greaton said , it was impossible for them to have them again , for he said they were gone notthward , but that proved false , for they were gone westward , and they had them both again , and when taylor went to greaton about them , he demanded a piece , because they were severall things : but afterwards he would have taken but he would not given him so much , therefore greaton was very angry with him , because the said tho-taylor that went to him to enquire about the mares that were stolne , would give him no more , and greaton flung it away , and the man took it up , and ( the man , ) told him he should get it before he had it , and this john greenwood can witness from thomas taylors mouth : and also rice healey of tamworth , he can witness this business of thomas taylors , for he was by at that time : john greenwood rice healey witnesses . the third lying divination is this ; robert healey of grindon , did send rice healey to the said greaton , to know whether he should have some goods again that were stolne , or no ; and he said he should and withall , greaton told him that the theeves house stood southward from the mans house that did send to enquire , and the doores opened not into a lane , but into a backside , northward : and he took money for that , and 〈◊〉 he should have his goods again ; but he had not , and that proved a lying divination also . this is witnessed against by rice healey and robert healey . more lying divinations witnessed against , for which the said nicholas greaton tooke money for his deceiveableness of unrighteousness ; john farmer having great use for money , and having kindred in the north-wales , that had much spare money ; he went to nicholas greaton , to know whether he should borrow any of them , and he told him that he might , upon which account he went : it was above one hundred miles and he spent above twenty shillings , and could borrow none . also two maids , sisters to the said john farmer declared , that nicholas greaton had told them severall things , for which he took money of them , and they complained of him to iohn farmer , that they were all lies : and the said iohn farmer asked him severall other questions , for which he demanded four shillings , and railed against him because he had not so much to give him ; saying , that he was so badly payed by those that professed themselves friends , that he thought he should be undone , unless that he left that art : but iohn farmer gave him two shillings . these lying wonders , and false practices , and lying divinations , are witnessed against , by iohn farmer . written from the spirit of the lord , by a servant of the lord ; known and beloved of the lord , yet hated of the world as unknown , yet well known ; as dying , and yet behold i live ; as chastened , and not killed ; as sorrowfull , yet alwaies rejoycing ; as poot , yet making many rich ; 〈◊〉 as having nothing , and yet possessing all things , cor. ● chap. the new man , the new name ; yet known to the world by one , whom they in scorn call quaker , but of the divine nature made partaker . behold , what manner of love is this , that the father hath bestowed on us , that we should be called the sonnes of god , and now we are the sonnes of god , therefore the world knoweth us not , because it knew him not : as it is written , iohn . . [ according as his divine power hath given unto us all things that pertain unto life and godlyness , through the knowledge of him that hath called us to glory and vertue , whereby are given unto us exceeding great and precious promises . ] therefore can we have no fellowship with the unfruitfull workes of darkness , but openly declare against them , as it is required and done in obedience to the command of the spirit of truth , pet. . , . ephes. . , , . verses . witchcraft , declared , against ( jndged ) and utterly denyed , by those whom the world scornfnlly calleth quakers , and by this let all that accuse ( any of ) them of the same , stop their mouth , and be ashamed , for that thing is utterly abhorred ( by the lord ) and by us who are the lords , whom the world scornfnlly and reproachfully calleth quakers , truth clearing it self of reproaches , lies and slanders , and casteth out some false accusations , turning them both from whence they came , into the reproachfull and lying generation again , that ( in it , and ) amougst them , the reproachers , liers , slanderers , truce-breakers , slander-carriers , ( and upon the heads of false accusers ) they may remain , which were occasioned by daniel bott of armitadge near polsworth in warwickshire , one of the water baptized members , that belonged to that company which used to meet at shittington , in the said warwickshire . &c. vvhereas that daniel bot as abovesaid , came to a meeting ( of the lords people ) at troycrosse in licestershire , and other of the water baptized people with him to the said meeting as aforesaid ( some of them received the truth in much love ) and at that time the said daniel was much tendred ( and severall of the baptized people ) who desired and with his consent also : intreated and earnestly desired those men that the world reproachfully calleth quakers , whom the lord sent into these parts , that they would on the first day of the week , next after that : meet with them ( the water baptized people ) at shittington , which was then agreed and concluded of , provided that the meeting ( for the men called quakers as abovesaid ) might be appointed at another house in shittington ( and not where it used to be ) that those of that meeting of the water baptized people that ( met there as many of them as ) would come to hear them might , and those that were not free to hear them , might keep their own meeting , because they were tender of them . &c. it was so concluded of at troycrosse that time , and after that , notice being given of it , there was a pretty company came together , and all met together at that house where the meeting was appointed for the men by the world called quakers to be at , which were at the meeting that first day at shittington according to promise , and appointment according to the ordering and disposing of by the spirit and wisdom of the lord , who stood in his counsell , and to be acted forth and ordered according to his divine power , and the good pleasure of his will , and at the said meeting at shittington the truth was declared that day ( in much power , to the praise of the lord , and to the glory of his grace ) and it wrought upon the spirits of many as they then witnessed , and one came from burton upon treat as it was said , an elder also of the baptized people ( of purpose ) to oppose the truth that day , whose folly was made manifest according to that saying in scripture . . tim. . , . but the people received the truth in so much love ( some of them , that they and the man of the house spoke unto him , and withall to depart out of the house , which he did ( though he was an elder of the baptized people ) and at that time the said daniel bott , stood up for to plead for the truth , and against the opposer , to wit the elder of the water baptized people that came from burton as aforesaid , and daniel confessed that day , that he never saw so much into himself ( and his own heart ) as he had and then did since he met with those men ( whom the world calleth quakers ) & there was another meeting the next day at troycrosse again , at which meeting daniel bott was much broken into tendernesse and wept that tears ran down his cheeks , as severall can witnesse , therefore daniel , that which gave thee a sight of thy sins , and convinced thee of thy evil deeds , and caused thee to confesse with tendernesse that thou never sawest so much into thy self , as thou didst since thou sawest us , and heardst the truth declared by us , ( whom the world calls quakers ) and that which at that present let thee see thy stubborn will , and bridled that rash wilde heady nature in thee , and did eternally convince thee , that i own and it shall against thee answer for me and the truth ) which is thy condemnation , the light which thou hast erred from , and an enemy unto the light in thy conscience is my answer , and a witnesse still against thee and thy deceit , go where thou wilt , and god almighty is judge , to which that in thy conscience shall witnesse , and in thy condemnation , answer ( upon thee ) his judgements to be just . also read mal. . . mal. . . the same week that the meeting was at troycrosse as aforesaid , there was a meeting ( of the lords people ) at harliston in ( the county ) staffordshire , and daniel bott came thither also , and said to one of the men ( called quakers ) that he was his spirituall father in christ ( and had begotten him again in the gospel ) and said there was many instructors , but there was but few fathers , and said the spirits of the prophets were subject to the prophets , and after the friend by the spirit of the lord had spoken something to him in exhostation , and his spirit was much subjected , and tender he was then also , as many can witnesse , and the servant of the lord ing the danger that daniel might fall into if he gave way to the tempter , being convinced and having some opening in his mind , therefore the servant of the lord did exhort daniel to watchfulness , ( as ch●ist jesus exhorted to watch and pray , least there should be an entering into temptation . math. , . but afterwards daniel not abiding in that which did convince him of the evil of his heart he gave way to his will and the deceit , and so ran out into extremes rashly and unadvisedly ( without the true wisdom ) and entring into the temptation , did evil , and also opened the mouthes of evil doers , to speak evil of the truth , and though he did so , and fell of into delusions , errour , treachery and deceit , so did judas when he turned from the light , but destruction was his end , and all who turn from the light which comes from the lord jesus , judas is the way to perdition and destruction , daniel bott , the light of christ in thy conscience , which did convince thee of the evil of thy heart , and did cause thee to confesse the same , that light is my witnesse for the truth against thy deceit , and in thy condemnation remember that in thy life time thou wast warned , who received not the truth with the love of it , as to continue therein , but taketh plagues in thy unrighteousnesse , as such did which were enemies to the truth as thou art , therefore great is thy condemnation as theirs was ▪ . thes. . . offences must come as it is written in scripture , but wo to thee and them , by whom ye do come , it were better that a milstone were hanged about the necks and be cast into the sea , then to offend one that believes in the lord jesus , as thou and such may read . math. . , . to the truth of this against the deceit that in the conscience shall witnesse , in the terrible day of the lords fierce wrath , revealed from heaven in flames of fire , upon the children of disobedience , who are enemies to the truth of the lord jesus , as thou hast read thy condition , . thes. . , , , . answered with that in thy conscience which thou hast back-slided from , and disobedient to , but the light is the same that it was , and though thou beest backslided from it , yet it stands a witness against thee , who hast erred from the truth , and wouldst have overthrown the faith of some , as hymeneus and philetus did , but the spirit of truth witnesseth against thee , as it did against them by such as live in the faith of the son of god , as he did which said , none the least he foreknoweth them that are his , and let every one that nameth the name of christ depart from iniquity . gal. . . . tim. . , , . but thou and all such as depart from the light , turns into the iniquity , who art found in that mistery the workers of iniquity , and saith christ , though ye have prophesied in my name , and be found in the work of iniquity , i will say , i know you not , depart from me you that be workers of iniquitie , thess. . , . to the . verse . matth. . . . therefore , go ye cursed into hell , prepared for the devil and his angels : for the wicked and ye that forget god , shall be turned into hell : therefore woe to thee , and all such , esa. . . psalm . . matthew . . to the end . therefore , all whose minds are turned with the light towards the lord jesus , from whence the light comes ; upon it wait , and in it abide , that ye may be preserved in the grace , and be kept for turning into errour and deceit : and as daniel hath done , who hath turned from the light as judas did , and so is an enemy to the truth as he was : but though he have so done , who now turns the grace of god into wantonness and lasciviousness : wo from god is his reward and the reward of all such : and though truth have many enemies now , as it ever had , yet truth is the same that it ever was . and though the said daniel , by turning from the light , maketh ship-wrack of faith and a good conscience , as himeneus and alexander did that were given over to satan , ( as he is ) yet some held fast , and doth hold fast faith and a good conscience , in which the mystery of faith is held , praysed be the lord , and truth is the same still , tim. . . . colos. . . & tim. . . and though many that had for a time walked with christ , and because yee though it hard to eat his flesh and drink his blood : and ( whereupon ) ye forsook him , ( to wit christ ) and walked no more with him , john . to the - . yet the truth was the same , though ye did back-slide , and ye that knew the word of eternall life , abode then , and so do ye now , john . . . to the end . and whereas many slanders hath been cast upon the truth occasioned by daniel bott , upon him and his slander-cariers , they are cast , and with them doth remains ( truth is cleared , and hath cleared it self of them all ) and daniel the light in thy conscience , which did convince thee , and tend thee for a time , and let thee see the evill that thou hadst done thee ; i desire but the light i own , which thou art back-slided from , and an enemy unto ; yet the light changeth not , but is the same ; ( and in thy condemnation , remember thee it will of what against the truth thou hast done , and as was said in that epistle which after was red at thy house amongst them then met , appeareth upon record to witness further for the truth , and against thee and thy deceit . written from and witnessed by and with the spirit of the lord in his children and servants that are guided thereby ; though unknown , yet well known , and as it was , it is , in the life which the scripture witnesseth to ; and against all ungodlyness , and unrighteousness of men , which hold the truth in unrighteousness as thou dost , who by us art witnessed against , romans . . . . . romans . . , . gal. . . . john . . cor. . . . to the . iohn . . . pet. . . . ephes. . . romans . . and . and the severall passages and particulars by severall witnesses , some in one particular and some in another , for the truth , and against the deceit of daniel bott , and also here witnessed by severall friends and known neighbours near about where he livethin the outward . i john farmer , and anthony bickley , and william stowrey , and thomas teler , and john smith , and hugh read , thomas doe , and thomas orton , and others , can witness to ( the truth ) and against the deceit as aforesaid , concerning daniel bott . finis . the opinion of witchcraft vindicated in an answer to a book intituled the question of witchcraft debated : being a letter to a friend / by r.t. r. t. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing t estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the opinion of witchcraft vindicated in an answer to a book intituled the question of witchcraft debated : being a letter to a friend / by r.t. r. t. [ ], p. printed by e.o. for francis haley ..., london : . 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng wagstaffe, john, - . -- question of witchcraft debated. witchcraft -- england -- early works to . theology, doctrinal. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion the opinion of witchcraft vindicated . in an answer to a book intituled the question of witchcraft debated . being a letter to a friend . by r. t. licensed november . . roger l' estrange . london , printed by e. o. for francis haley , and are to be sold at his shop at the corner of chancery-lane in holborn , . the opinion of witchcraft vindicated . sir , i received yours , and with it that little treatise of witchcraft , which you were pleased to send me : which when i had opened , i found the author in his preface , laying about him like a hercules furens , or an ajax mastigophorus , and charging his opposers with no less than paganisme , acknowledging a plurality of gods , and ascribing omnipotency to the devil . this he doubts not but he shall make good with the same ease as he asserts it , and promises himself and his reader , to force a surrender at the first assault . but his batteries are not of force enough to effect it , his strongest arguments being little better than an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and his whole book standing upon no firmer ground than his own supposals . the vast confidence which he seems to have in the strength of his arguments , had made me arm my self with a more than ordinary care and circumspection for the sharp encounter i was like to receive from this great goliah , but i have since found that i may lay aside those heavy arms , and that a stone and a sling will serve the turn . at the entrance of his book he layes before you the necessity , in which the eastern empire stood , of juggling tricks and impostures , to uphold it's greatness ; and that the heathen priests were by continual practice arrived to that perfection in cheating , that they stood not in need of the devils assistance : from hence he would infer that the answers given at oracles , were no other than cheats put upon the people , and the priests inventions . but 't is very improbable that the devil , who had the liberty of possessing so many bodies ( as we find he had by several undeniable instances of the new-testament ) should be debarred that of a wicked idolatrous priest , or the shrines of the heathen gods , or , that if he had that freedom , he would not make use of it , for the establishing of his own kingdom . after this he tells you of the great variety of impostures used by them , all which he reduces to four heads , viz. juggling , inchanting , conjecturing , and divining . of these he gives you definitions , ad arbitrium , and you must take them on his word , as if that were as uncontroulable as the laws of the medes and persians , he sayes that a familiar was no devil , but a confederated person , privy to the plot , and assistant to the performance . i do not deny but some cheats of this nature have been , and yet are in the world , but he that from hence concludes that all are so , is but a bad logician . for my part , i cannot be convinc'd by such an argument , when i find ( as i shall endeavour to prove ) both the testimonies of scripture and history against it . nor indeed , is there any probability , that the heathen priests could so readily give answers to all questions ( put to them or the sudden , and ex improvise ) as to keep up the credit of their oracles to that height they were at for many ages together : neither may we easily suppose that this miraculous art of cheating could be conveyed from one priest to another , and not one of so many thousands discover the deceit to the world ; and that of so great a number , all should be so ready witted , as to give their answers at a venture , and yet with so much cunning , as that whatever happen'd , the oracles should not be taxed with falshood , which i believe our author , if he were put to it , would find something harder to perform than he seems to think it . yet all this he easily believes they did , and by such tricks magnified their idols , and seduced the common people , for which cause they were so great an abomination before god , as that in the law given by moses , he so strictly gave in charge to the israelites , the rooting them out from among them . to this purpose he quotes the eighteenth chapter of deuteronomy , the ninth , tenth , eleventh , and twelfth verses . and this he thinks to be as considerable a place as any can be brought from the whole bible for the proof of witches . here therefore he takes occasion to fall foul with our translatours of the bible , for that , sayes he , they have falsly translated the tenth and eleventh verses , making them more significant to that purpose than they are in the original . wherefore i think it will not be much amiss to compare the authors translation of those two verses and ours with the hebrew so far as they differ one from the other : ours runs thus . there shall not be found among you any that maketh his son , or his daughter to pass through the fire , or that useth divinations , or an observer of times , or an inchanter , or a witch . or a charmer , or a consulter with familiar spirits , or wizards , or a necromancer . now the main difference ( for i pass by those of less concernment ) is that instead of a witch , in the tenth verse this author has put the word miracle-monger ; and for a consulter with familiar spirits , a seeker of an oracle . now in these places he seems much to blame , for having so peremptorily charg'd the learned translatours of the bible with a false interpretation , making himself the only judge in the sense of the original , and refusing any translation that suites not with his fancy , meerly for that reason . now the original being rightly considered , we shall find but little difference between it and our translation , as in that of a witch , the hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , coming from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word , if we may believe the best hebricians , signifies witchcraft , or fascination : for so buxtorfe , and xantes pagninus understand it , expounding it by these words , fascinum , maleficium , and praestigium : and so pagninus in his translation of the bible , in which he endeavour'd to come as near the sense of the original , as was possible for him , has in this very place expounded the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , maleficus , which is the same with our word witch ; iunius and tremellius render it , praestigiator , which has the same signification with the other , though our author takes it for no more than a meer juggler , or to use his word , a miracle-monger . but the word has more in it than so , for though it be true , that every praestigiator is a miracle-monger , a juggler , or a coozner , yet as we find it alwayes used in authors , it implyes a doing of those deceits by witchcraft . as for what he sayes of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the septuagint , that it signifies an impostor , i cannot at all conceive why he should so positively assert it , or at least why i should believe it , except he could prove from good authors , that the genuine signification of the word is so ; for i do not at all find it any otherwise than our word witch has that signification , for it is certain that witches are the greatest impostors of the world : and he were extremely irrational , that would believe that the devil does really those things which many times he seems to do , and that it is in his power to transform the bodies of men and women into those of dogs , or cats , or any other creatures . yet as we cannot deny but the devil , having a greater insight into natural phylosophy than ever yet any man has attain'd to , may perform those things by natural means , which will yet be beyond the reach of those who are in the highest rank among us , and have gone farthest in the wayes of nature , so we may easily believe , that he is more cunning in his tricks , whereby he deceives the senses , and that many times he seems to change the outward forms of bodies , when he only deceives the sight by the interposition of colours , and condensation of air , between the eyes of the beholders and the object , or many other wayes which to us are altogether unknown : but for us to deny that the devil can do such things , only because we cannot tell how they are done , or to say that he must be omnipotent , to deceive our weak senses , is so far from a rational argument , that nothing but the want of reason can produce such ridiculous fancies . but to proceed , the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sayes he , in this place signifies an impostour , not a poysoner , for it is ridiculous to think that king manasseth , and queen iezabel , exercis'd the art of poysoning . now i find it not at all necessary to say that they used the art of poysoning , though we deny that they were meer jugglers : yet i see nothing so ridiculous in that assertion as he does ; for it may with reason enough be supposed , that witches do , by their confederated devils , infuse poysonous and noxious humours into those bodies which they desire to hurt : and 't is likely that manasseth and iezabel , being practitioners in that art , were not wanting in any thing that belong'd to their profession . now where he sayes that these miracle-mongers ( as he calls them ) were so severely prohibited in the law of moses , because they acted strange things in the sight of the people , to confirm them in a false religion , i can easily grant him that this was one cause , but that it was the onely cause i cannot readily believe , since the art was in it self wicked , and most detestable ; and by consequence so displeasing to god , that he would not suffer it among his people : and besides , i do not think that it was the design of all those that professed this art , to establish a false religion , but rather that they did it for gain , by fore-telling things to come , as 't is likely the witch of endor did . as for what he objects of their being coupled together with sooth-sayers , many times in those places of scripture , where mention is made of idolatry , it is not at all strange , for where should we so reasonable expect to find those wicked artists , as with an idolatrous and ungodly people . and we may easily think , that the devil when he finds a people inclin'd to idolatry will not be wanting to the farther deceiving of them , so far as his false miracles and lying wonders can conduce to it : but to conclude from hence , he seems to do , that they were prohibited meerly for upholding it , i see no colour of reason . but here i find my author endeavouring to perswade the world that pharaoh's magicians were nothing else but jugglers , and brought serpents in their sleeves or pockets to make a fool of pharaoh , by conveying them into the place of their sticks by some slye trick of legerdemain . but i find much difficulty in this cheat ; for first , i cannot possibly believe , that moses and aaron told the magcians before hand what it was they intended to do , and if not , how it came to pass that they were provided of necessaries for such a cheat ; and were so ready at pharaoh's call , without so much as desiring time to catch the serpents , and to pull out their stings , for fear of the worst ( for otherwise it had been a kind of jeasting with edged tools . ) but to be so quick at it , was i believe an art beyond the reach of modern jugglers , but suppose they were furnished with all things requisite , i cannot see how that could serve their turns , for we read in the text , they did as aaron had done , for they cast down every man his rod , and it became a serpent ; and in the hebrew it is the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et projacerunt unusquisque , virgam suam , and the septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by these i think it plainly appears that the magicians cast down rods , which afterwards became , or at least seemed to be turn'd into serpents . now i believe , our author will have enough to do , to show by what means those miracle-mongers could make their rods seem to the eyes of pharaoh , and the other spectators , after they had thrown them down , to be chang'd into serpents , and to think that when they had once cast them out of their hands , they could recover them again , and lay serpents in their places ( except they could have shown pharaoh and his attendants , some pretty thing upon the wall , to employ their eyes in the mean time ) is a whimsey beyond the reach of imagination . and though we suppose , that pharaoh and his nobles were such fools , yet moses and aaron were wise men , and one would think , being concerned themselves , might have so carefully observed them as to discover it . but if we could possibly conceive , that notwithstanding all those difficulties , it might be a meer juggle , the gordian knot is yet behind , which i will present to our author to unty ( if he can ) which is that he would be pleas'd to tell me by what kind of legerdemain these men could turn the waters of the rivers into blood , or if by any pretty slight of hand they could make the frogs come up from the waters upon the land of egypt : and if they could , why they were to seek at the bringing of lice , for to humane reason this seems as easie as either of the other two . here methinks i find mine author at a stand ; and because he has not his answer ready , i would advise him in the mean time to say ; that certainly that these magicians dealt with the devil , by whose assistance they 〈◊〉 thus far in opposition to moses and aaron , but that here god ( without whose permission the devil can do nothing ) thought good to set his bounds that he might go no farther . and this , 't is probable , made them say that the finger of god was in it , because they found that power by which they acted , restrain'd by a greater : for if they had done these things by slight of hand , they would only have thought that moses and aaron were more cunning jugglers than themselves , without acknowledging that it was the finger of god that did it . but i find him yet very unwilling to yield , because , sayes he , whosoever believes that the devil could turn these staves into serpents , ascribes to him an omnipotent creating power : but if this be all he sticks at , i shall quickly remove that obstacle , by showing upon how little reason it is founded ; for first let him consider the vast difference which is between creating all things of nothing , and changing one thing into another : for by creating we understand the giving of the first being , and making not onely the thing , but the matter also , of which it is compos'd . now i see nothing of this ascribed to the devil by that opinion . secondly , let him observe that many times such changes are seen in nature , serpents being bred of the corruption of other bodies , even of rotten trees and sticks : and the devil having had time enough to search into the wayes of nature , might probably follow the same steps which she treads in changes of this kind , though he might go faster , and be sooner at his journeys end : and seeing no man has yet attain'd to that perfection in natural philosophy , as to know the thousandth part of what may be done by natural means , it is but vanity in any one to measure the time which is requisite , for such a production being wrought by supernatural agents , especially seeing no man knows the means by which it is done ( for would not that man make himself extremely ridiculous , that should with an ignorant confidence affirm that 't is impossible to take the copy of a book by any means sooner than by writing , because he never knew the art of printing ? ) now if he grants that the seed of a serpent is in a stick , and that the devil of this seed may produce a serpent ( as he seems to do ) and that sooner than they are form'd by nature , for he confesses that devils may strangely promote the generation of several creatures , if i say this be granted , i may as well say that he can do it in a minute . for if by his great skill he can find out wayes of accelerating generation , why may not he improve those wayes , by the greatness of his skill so far as to do that in an hour , which nature does in a year : for to say , that in regard the devils do these things by application of matter to matter , they cannot produce a creature of it's seed without such a space of time as to us seems convenient , is to measure the devils knowledge by our own , and to fathom the depth of nature by the short line of our understandings . but i see no necessity of believing that the devil chang'd those rods into serpents , neither do i believe it , but rather think that it was a meer illusion and deceit of the devils , who might either deceive the lookers on with an appearance of what was not really there , or by placing true serpents instead of the staves . and now i would not have this author take me up , and say that if i once recede from the letter of the text , he may as well say 't is a juggle of the magicians , for i have already said that it is not at all conceivable , that it was possible for the magicians to do it by meer humane art , in regard that when they threw them down , they were yet staves ; but though we deny that it could be done by them , we may yet believe that the devil has both agility , and subtilty enough to effect it . but if he will , after all this , believe that the magicians might , by slight of hand , conveigh away the staves , and lay serpents in their places , certainly he cannot think that they turn'd the waters into blood , and brought up frogs by slight ; for i cannot see how they could carry frogs enough about them to strew the land with , neither do i believe the author himself can guess how it might be done , because he silently pass'd by this place of scripture . as for the interpretation which he has given to the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by their tricks , ( thinking from thence to infer that they were no other that the tricks of the magicians , though such an inference is of small force , it properly signifies by their inchantments ; and so iunius and tremellius , arias montanus , and pagninus expound it , all three in the same words , incantationibus suis , and in this his exposition of it he differs from most , if not all translatours . i am of the same opinion with him where he sayes the scripture speaks oftentimes according to the deceived apprehensions of men , and i cannot deny but it may be so in this expression of the slaves being turn'd into serpents ; but that it is so , as he affirms , in that of samuels being raised when saul came to consult the witch of endor , i cannot say , for the scripture sayes not that the witch raised samuel , and that he was sent by god , is not so very improbable as he would make it : for though god to shew his displeasure against saul , had refused to answer when he enquired of him , there is no reason from thence to conclude that he did not at this time send samuel to him , seeing god might do it for many reasons unknown to us : and 't is probable that if he had at first answered saul ( though he had received the same answer as he did now from the mouth of samuel ) he had not been stricken with so great a sence of his sin , and of gods anger against him , as by being first reduced to the extreamity of not knowing what to do , or whither to go for counsel , because god had refused to answer him . and to say that 't is unlikely that god would answer him when he sought in a forbidden way , is vain , for we see that he did the same , in sending elijah to meet the messengers of ahaziah , when they were going to enquire of beelzebub , in the first chapter of the second book of the kings . but we must not look for a reason of all gods actions ; we find that many times his great wisdom sees good to do those things which to us seem very strange , and unaccountable . besides 't is no small motive to perswade us that it was samuel , that the witch cryed out , as at some unexpected accident , being , it may be , frighten'd at the sight of one whom she so little expected : and this , 't is probable , made her say that she had seen a god coming up from the earth , meaning a blessed spirit . as for his argument drawn from samuels words , why hast thou disquieted me ? that he was not sent by god , seeing that could have been no trouble to him , it is of no force at all , for those words were spoken to saul's capacity , and as being words of course , importing no more than if he had said , why hast thou not suffered my body to rest ? that is , lye still in the grave : and the hebrew word in this place implyes no more than , why hast thou mov'd me to come up : so this phrase of dead bodies , resting , and being disturbed , is usual with us , though we know that they are not at all sensible of repose , or disquiet . but if it were not samuel , 't is very irrational to believe that it was either the witch , or any confederated person , for two reasons ; first , because it is said in the scripture , that saul knew that it was samuel , and he bowed himself ; for it is not imaginable that any man could so change his face , as that saul , ( who questionless was well enough acquainted with samuels countenance ) could be deceiv'd by it : and to think that saul saw him not is as ridiculous , for then why did he bow himself ? secondly , because he foretold saul's death ; for if , as this author supposes , it had been said by the woman at a venture , the more cunning way had been to have told him that he should live , for then if he had died , who could have accused her of falshood ? if he had liv'd she had told the truth : but to tell him positively that he should dye , and not only himself , but his sons too , and this with a limitation of time , to morrow , was something too much to be spoken at a venture . the second difference between our translation and the authors is , where he puts a seeker of an oracle , for a consulter with familiar spirits . here he tells you that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in scripture sometimes for the gift of oracling , sometimes for the person that has such a gift : this is as much , and no more , than if he had told you that he is pleas'd to understand it so ; i confess as an oracler may be understood , that is , for one that takes and gives answers from the devil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may have that signification ; for ob properly signifies a daemon , or an evil spirit , and so the best hebricians expound it : now this being the true sence of the word ob , i see no reason for blaming our translatours , who have not at all erred from the original in this place . but he understands an oracler otherwise , to wit , for one that gave answers at a venture , and only followed the dictates of his own fancy , counterfeiting strange voices , thereby to deceive the people , &c. and so he interprets the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but how they came by that signification i cannot tell , for i find it no where but in his book . and from the scripture i think the contrary may be gather'd , viz. that ob and python , are taken for an evil spirit that possess'd the person divining , and not for the person himself ; we read in leviticus , the twentieth chapter , and the twenty seventh verse , and a man or a woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is in them a python ; which words [ in them ] seem to imply something of this nature , and that the ob was some distinct being from the person in whom it was , for he could not be in himself . and we find in some old translations , where mention is made of saul's turning the witches out of israel , 't is said , et qui pythones habebant in ventre . but whosoever reads the sixteenth chapter of the acts of the holy apostles , will be fully confirm'd that this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , except he himself be possessed with a spirit of contradiction , for he there shall find that as st. paul was walking he met a maid , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having a spirit of divination ( as our translation renders it ) and in the eighteenth verse , paul turning himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he said to the spirit , i command thee in the name of jesus christ to come out of her , and it came out that same hour . this methinks shews plainly to any body but our author , that this kind of divining was done by the help of the devil . but it may be he will say ( for i know no other way that he can answer it ) that she did but deceive the people by counterfeiting strange voices , and speaking in a bottle , or some such juggle , and that where st. paul bid the spirit come out of her , it is to be understood , that he bid her juggling tricks come out of her . but to those that rightly consider this place , it will plainly appear that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was no other than a devil ; and this being true , i see no reason to deny that the witch of endor was possessed with the same spirit ; or that the pythons of manasses were familiar spirits . thus i have almost done with his first chapter . but i cannot pass by one argument which he uses , without taking notice of it ; for i cannot tell , sayes he , how witches come in here , no , not how devils neither , except you believe that the devils made answer at heathen oracles , which if you do , i must crave leave to dissent : truly no man can deny him this leave , and he may dissent when he pleases , but i do not conceive my self obliged to follow his example ; for if they were , as he supposes , onely jugling tricks of the priests , i cannot imagine how it came to pass that they ceas'd so suddenly after our saviours time : beginning sensibly to fall away at the time of his birth , and since his death being wholly extinguish'd . for the first , we find something considerable in suidas , who writes that augustus , who liv'd at the time of our saviours birth , as he enquired of an oracle concerning his successour , had this answer given him . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in english — a boy of hebrew race , whom the blest gods obey , bids me go hence to hell without delay , in silence from our altars go thy way . hereupon augustus at his return commanded that an altar should be built in the capitol , with this inscription . haec est ara primogeniti dei. now if this story may be credited , it makes very much for the opinion of the devils answering at the heathen oracles , and this answer is not at all like the fancy of a juggling priest , it being neither for the priests interest , nor the credit of the oracle . thus we see how soon they began to decay upon our saviours coming : and we find another story to this purpose , which happen'd at the time of his crucifixion , in plutarchs morals , that part which is intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , why oracles are ceased , where he sayes , that a certain company sailing from greece towards italy , were suddenly becalmed , and heard a voice calling one thamus , who was an egyptian , and at that time in the ship ; but he being called twice gave no answer , but at the third time he said here am i ; whereupon the voice bid him , when he came at the ( shelves in the ionian seas which are called ) palodes , to publish that the great god pan was dead ; then the ship going forward , he did as he was commanded ; for coming to the palodes , he publish'd it from the poop of the ship ; after which immediately followed a great noise of many shreeking and lamenting together . this being told to tiberius the emperour , he enquired of the wise men of his empire , who this great god pan should be , but they could give him no better answer , than that he was the son of mercury and penelope . but the circumstances being considered , it was thought by the wiser sort to be our blessed saviour , this happening just at that time when he dyed upon the cross ; the devils making this great lamentation , for that they were from that time to quit those oracles by which they had so long deceiv'd the world. but however it was , we are certain that from that time they began to decay extremely , and in a short time came to nothing ; and the famous oracle of delphos was silent in iuvenal's time , as we may see by that expression of his , delphi oracula cessant : this their general silence is no small argument that there was something more in them than our author supposes ; for if they had been no more than such deceits as he speaks of , i see no reason why they might not have been acted as well since our saviours time as before , for we do not find that men are debarred the liberty of cheating , or that they are less cunning now than they were then . but it is probable that god would not suffer the devil to stand in such open opposition to his sons kingdom , and to carry on the interest of the kingdom of darkness , where the sun of righteousness was risen , and the light of the gospel was made manifest . now by the title of his second chapter he would make you believe that he there proves , that the opinion of witches had it's beginning from the heathen fables , but when you come to the chapter it self , there is no such thing ; indeed he tells you a story of one lamia , whose children were killed by iuno , and that she out of spight used to kill those of other women , and that from thence witches ( being called lamiae ) had their original : thus , a man who had never seen a swan , might dispute against their being , and say that the fancy of swans had it's first rise from ovid's metamorphosis , because he there speaks of one cyenus , who was chang'd into the first bird of that name . but the weakness of this argument is so obvious , that it stands not in need of a confutation : then he tels you how far the folly of men ( as he calls it ) has proceeded in their belief concerning the actions of witches , as if , says he , they could transform men and women into beasts , as if they could destroy the fruits of the earth , and the fruit of the womb , &c. i am of opinion that the most rational assertors of witchcraft are as far from believing that the practisers of it can change the bodies of men and women into those of beasts , as he is , though the common people that search no farther than the outward senses can discover , may believe it . but i see no reason why we should not allow the devil a little more cunning than pharaoh's magicians , for he grants that they by meer humane art could so far deceive the spectatours , as to make them believe that their staves were turned into serpents ; and i think the devil may go far beyond them in the art of juggling , as to do the same with the bodies of men and women : besides , the devil has those advantages which they had not , for being a spirit , he can take to himself a body of what form he pleases , which he may afterwards transform to any other shape ; so that when we think we see the body of a witch transformed , it may be only the vehicle of the devil in her likeness . and that he can destroy the fruits of the earth , or of the womb , and enable or disenable in matters venerial , seems not at all hard to be believ'd , seeing humane art can reach so far : as for his raising of winds and tempests , we need no other argument than that example we have in the first chapter of iob , to convinee us of it : besides , that he is called in scripture the prince of the air , is something considerable to this purpose ; and 't is probable that he may as easily cause lightnings and thunder , as he could bring down fire in such abundance upon iob's servants and cattel , as to consume them : now when we find in scripture , that winds and tempests have been rais'd by him , i think it is a sufficient warrant for us to believe that he can do it . then he tells you that examples of this prodigious power are scatter'd up and down the roman poets , and quotes you two whole sides out of ovid , virgil , horace , tibullus , propertius , and lucan , and alas , all this stir to very little ( or to speak more truly , to no ) purpose ; but onely to shew that these poets did speak of those things , and that indeed he has very clearly demonstrated : but i will not so much as suppose that he meant from hence to conclude that nothing of this nature is true , for then i might think that he would say , the world had no beginning , because ovid writes of it . but sayes he , the ingenious poets themselves , nor the wiser sort of heathens , did not believe these things ; and what then ? i hope he will not say that we must believe no more than the wiser sort of heathens did ; for if he does ( to use his own words ) i must crave leave to dissent . he says he could instance in many more of the ancients ( and all , i believe , to as much purpose as these . ) but he will conclude with nero the emperour , who having studied the art of magick , did at last despise it as vain , and promising more than it can perform . but what is this to the purpose , for it is no argument to say , nero could not be a witch , ergo , there are no witches ; it may be the devil thought nero sure enough without a contract , and 't is likely that he will not engage himself in such bargains when it is no advantage to him . besides , the devil will not appear to atheists , for fear of undeceiving them , and it may be he took this course to confirm nero in the belief that there was neither god nor devils ; and it may be that if he had made a contract with nero , he would have required more at his hands than our witches do , or then he was able to perform ; for his ambitious mind could not have contented it self with such petty practices as theirs are ; for he had already wherewithall to satisfie himself in the enjoyment of worldly pleasures , and he stood not in need of the devils help or any tricks of witchcraft to wreak his fury upon those that had offended him : but the devil usually takes advantage of poor silly wretches , over-ruled by malice and desire of revenge , and wanting means to execute their malicious designs , whom if he can satisfie in this particular , and in the accomplishing of their inordinate lusts and pleasures , they aim no farther . but i need not insist upon this ; it is enough to say , that his not being a witch , is no argument against the being of witches in general . his third chapter is nothing but the story of the first setting up of the inquisition , and of their proceedings ; where he tells you what a great number of witches were then discover'd , and supposes them to have been all innocent , having their confessions extorted from them by extremity of torment : truly i cannot say any thing to the contrary , but weak spirits may by torture be brought to confess any thing ; and i verily believe that many innocent persons suffered by this cruel way of proceeding , as well as those which were guilty ; but i cannot from thence conclude that none were guilty , either there or any where else , no more than i can say that because many at amboyna were forced by torture to confess that they had conspired against the governour , there are no traytors in the world ; so that i think i may pass by this chapter , and come to the fourth , which by the title seems more considerable ; for that tells you that there are arguments to prove that there is no such thing as a witch in scripture , as also to prove that there is no such thing as a witch at all . now because he has yet said nothing towards it , i suppose he has reserved his greatest strength for this chapter ; so that if i can come off here without harm , i shall think my business done ; wherefore it will not be amiss to take these arguments into consideration . the first , says he , shall be taken from the difference which is between our vulgarly reputed witches , and those which our translatours of the bible call so ; for who be they , but the kings , queens , and princes of this world ? whereas now adayes , they are poor , silly , and contemptible persons . now let any rational person judge if there be any force in this argument : for supposing this to be true , there will follow nothing from hence to his purpose ; for his argument rightly considered sounds thus , our translatours of the bible call none but kings , queens , and princes , witches . our witches now adayes are poor , contemptible persons . ergo , there is no such thing as a witch in scripture . this is a strange sort of argument to be brought by a rational man , and stands rather in need of pity than an answer : yet to satisfie him i will say thus much ; that he ought to consider that the scripture mentions the witchcrafts of kings and queens , as being the more considerable , and such as concern'd all israel in general ; and also , that in writing their lives , these practices of theirs could not be omitted : now it was not at all requisite that the scripture should speak of every old woman in israel , that was a witch , since it was nothing pertinent to the story : this i say might serve to answer him , supposing his assertion to be true , that the scripture makes mention of no other witches but kings and queens ; but that is not apparent ; for where the story required it , we find that the scripture does take notice of meaner persons that practised this art , as in that passage of the witch of endor ; as also where it is said that saul turn'd them all out of israel , for we cannot suppose that he turn'd out so many kings and queens ; but we may easily think that many of them were poor contemptible persons , as well as some of ours . but seeing there is nothing in this argument to stop me , i will pass to the second , which is drawn from the sadduces , who denyed spirits , and the resurrection of the dead , yet had the five books of moses in great esteem among them ; wherefore , sayes he , either they did not understand hebrew , or the notion of a witch does not appear in scripture . this argument is as weak as the other , for if he means that there is no mention of spirits in scripture , the contrary is easily proved , what ever the sadduces thought ; and it is very manifest from many places of scripture that there were both good and evil spirits : in the nineteenth chapter of genesis , and the first verse , it is said that two angels came to sodom ; so in the thirty second chapter , and the first verse , iacob went on his way , and the angels of god met him ; so we read that iacob , in his dream , saw a ladder that reacht from earth to heaven , and the angels of god ascending and descending on it : many other places there are where mention is made of the angels of god : now in the seventeenth of leviticus , and the seventh verse , it is said , and they shall no more offer their sacrifices unto devils ; and in the thirty second of deuteronomy , and the seventeenth , they sacrificed to devils , not unto god ; and other examples of this kind might be produced ; yet by his argument nothing of all this should be found in scripture . now if he once yields ( as he must do ) that the notion of a devil appears in scripture , for what end serves his argument drawn from the sadduces , but to shew that they were in an errour , and mis-understood the bible : but i cannot be convinced that the sadduces denied the being of spirits in general , though we read that they deny'd the resurrection , or that there was either angel or spirit , for that has reference only to the spirits of dead men ; for if they had denied all spirits and angels , 't is not likely that our saviour would have told them , as he did , that men in the resurrection should be as the angels of god , for what would such a comparison have signified to those who denied that there were such things as angels . now if we believe that they acknowledged any spirits , whence can we draw an argument to prove that they denyed the being of devils . but whatever the opinion of the sadduces was , we are not to be governed by their judgment , in deciding whether or no the notion of a witch appears in scripture , but by our own ; neither have we any great reason to rely upon their understanding of the scriptures , though this author sayes much for it ; seeing our saviour tells them that they erred , not knowing the scriptures . now for his third and last argument , which is taken from the different practices of those whom our translatours call witches , and those which are vulgarly supposed to be so ; for sayes he , our modern witches practise an occult and secret art , and 't is great art to discover them , by several strange signs and horrid tortures ; but the others practis'd what they did openly and in the face of the world : i have this to answer , that he is extremely deceiv'd in this point , for that the witch of endor practis'd openly , is not to be imagined , seeing she was so cautious when saul came to her , that she durst not do any thing till he had sworn to her that she should have no harm , but asked him why he laid a snare for her life . and since the law was so strict against them , as it is in the twentieth of leviticus , and the twenty seventh verse , where it is said , a man or a woman that hath a familiar spirit thou shalt not suffer to live , but shalt stone him with stones , his blood shall be upon him ( i say where such a law was in force ) it is not likely that this art was practised openly , and in the face of the world , as he sayes , but that they were as private as ours are ▪ but , sayes he , if they were so , how impossible was it for saul to turn them all out of israel ? 't is true indeed , it was impossible for him , neither did he , for the witch of endor was yet there ; and if one remained , there might be as well a hundred , or a thousand , notwithstanding his objection of the first of samuel , and twenty eighth chapter , where we read that saul had put away those that had familiar spirits out of the land , which must of necessity be understood , that he put the law in execution against them , putting all those to death which were discovered , so that they durst not practise openly ; and so he might well be said to put them out of the land , though there were hundreds yet remaining , which practised secretly and by stealth , because he used all possible means for the rooting them out of israel ; neither can he certainly say that manasses practised this art openly , for the scripture onely sayes that he used inchantments , and divinations , and dealt with familiar spirits , which he might do privately , though he was a king : yet i can easily grant that when both king and people were wholly given up to idolatry , and all other wickedness , any thing might be practised openly ; wherefore that hinders not but it might be the same art which our witches use now adayes , though practised in a different manner . thus i have done with his arguments , by which he endeavoured to prove that there is no such thing as a witch in scripture , and am now come to those by which he undertakes to prove that there is no such thing as a witch at all . to his first i perceive i shall not need to say much , it being onely this ; that seeing there is no such thing in scripture , it follows there is no such thing at all : therefore i shall onely say , that seeing the force of this argument depends wholly upon those which went before , they being already answered , this may keep them company . now he objects , that the law of moses being so strict against bestial and incestuous concubinage , it would seem very strange , the opinion of witches being true , that it should not so much as mention diabolical . to this i answer , that it is not at all strange that it should not mention particularities , when the whole art is forbidden upon pain of death ; for in that law [ thou shalt not suffer a witch to live ; ] this and all other their wicked actions , were included . so that , whether it was diabolical copulation , or killing of men or beasts by witchcrafts , or any other action of this nature , all was punish'd when the witch was ston'd to death . his second argument is taken from the miserable poverty of our vulgarly reputed witches ; for , sayes he , i am not willing to believe that they have such a power with the devil , as to make him do wonderful things at their command , when they cannot command him to fetch them money , &c. to this i answer , that certainly the devil deludes these people with the enjoyment of all sorts of pleasures which they desire , if not in reality , at least in the imagination , which is all one to them , as if they were real . now riches not being desirable for themselves alone , but onely as they conduce to a pleasant life , if they can obtain this without them , i see no reason why they should command the devil to fetch them money : besides , as they are people of a base and degenerate spirit , having no aim but malice and revenge , and the satisfying of their beastly lusts , and coming as near as is possible to the nature of the devils themselves , such a sordid way of living may be more suitable to their temper ; as also they may out of policy choose such an obscure and contemptible life to avoid suspition , and that they might have the greater freedom to practise their wicked arts , their actions not being so much pryed into , as those of more considerable persons . these reasons may suffice , though many more might be given for the removing of this objection . in the third place he sayes , that the opinion of witchcraft is attended either with irrationality or impiety , for that it is irrational to think that the devil being so full of malice , and breathing nothing but mischief against men , should suffer any man to live , when he can so easily kill us at the command of a witch : to this i say , that the devil cannot go beyond his commission , and that it is in gods power to stop the course of the devils malice , when , and where he pleases . besides , 't is very probable , that the laws by which the devils are governed , do not allow them that freedom ; for by that means the interest of the dark kingdom would not be carried on , seeing it is the ruine of the souls of men , not the destruction of their bodies , by which it is established . so that cunning and slye temptations are more advantagious to this end , than open violence ; for if the devil should take this course to wreak his malice upon men , they would be more sensible of his mischievous practices ; and finding themselves too weak to make resistance , it might be a means to draw them from their evil courses , and make them run to god for succour . this i say may be suppos'd , and it is enough to clear this opinion of irrationality , if we can guess at a reason why the devil would not take this course , though he had his liberty of hurting whom he pleas'd ; but it is certain that neither devils nor witches can hurt us without gods permission . but i see no such impiety in saying that god does many times permit such actions ( as the author seems to think there is , ) for then it were as impious to say that god suffers us to be tempted to sin ; yet we are certain that the devil cannot do it without his permission ; as appears by that expression of st. paul , he will not suffer you to be tempted above what you are able , &c. so if we acknowledge that god is omnipotent , we must confess that no wickedness could be done in the world without his permission , seeing it is in his power to prevent it ; and there is no impiety in affirming that though god of his great mercy may preserve any man from falling into sin , yet he is not bound to do it , neither does he , as we see by daily experience ; and if we once grant that he suffers men to sin , where lyes the impiety of saying that he permits witchcraft ? if we do not deny that god suffers one man to murther another , why should we not , without impiety , confess that he suffers witches to do the same thing ? certainly no reason can be given why it should be more impious to say that he permits one sin , then another ; and if not , i see none , why this opinion should be charged with either irrationality or impiety . his last objection is as malicious as it is frivolous ; for , sayes he , the opinion of witchcraft being true , no man can be able by the light of reason to know if christ were a witch or no. but if he had considered the difference between the miracles wrought by the holy jesus , and the impostures of witches ; if he had considered the different ends to which they tend , if he had had any regard to the life and conversation of our blessed saviour , and that of an impostor , the holiness of the one , and the wickedness of the other , if he had weigh'd the words of our saviour , you shall know the tree by it's fruit ; can one gather grapes of thornes , or figgs of thistles ? he might have spared this objection . who ever believed , of all the rational assertors of vvitchcraft , that an impostor could infallibly cure all diseases by a word of his mouth , or a touch of his hand ? that he could raise the dead to life , after they had been so long buried as to stink in their graves ? that he could feed five thousand with five loaves and two fishes ; that he could cause the earth to tremble , and the sun to be darkened at his death ? the graves of dead men to be opened , and their bodies to arise to accompany him at his resurrection ; finally , that he could raise himself after three dayes burial , and converse for some days with men , and at last gloriously to ascend up to heaven in the sight of several witnesses . methinks the manner of our saviours birth is enough to satisfie us in this particular , that he was born of a virgin , that a glorious star appeared over the place of his birth , that a company of heavenly angels were sent to proclaim it , as tidings of joy to the whole world ; and that the wise men being led by his star , which they had seen in the east , came so far to worship him , and bring him presents . much more might be said to shew the great difference between them ; but i think it is so visible to those who have read the life of our saviour in the four evangelists , that i shall not need to insist upon it ; i will onely add , that the sweetness of his disposition , the sincerity of his doctrine , the holiness of his life and conversation , his transcendent knowledge , his zeal for the glory of god , and the salvation of men , are infallible testimonies to prove that he was no imposter : so that , if whatever has been by the common people ascribed to witches , which seems miraculous , were really true , and that they had done all , or more than has ever been believ'd of them ; yet should we have no reason to doubt of our blessed saviours divinity ; and his faith that thinks so , is but weakly grounded , and in danger of being shaken by every strange action , which is beyond the reach of his understanding . our saviour himself has told us that false christs shall come , with signs and wonders able to deceive , if it were possible , the very elect , which is enough to convince us , notwithstanding this authors objection , that such miraculous actions may be performed without a divine commission , as may carry with them a great shew of divine power ; but he is in a deplorable condition that from thence concludes that christ jesus might be an impostor . thus i have done with his objections ; after which he tells you his opinion of the nature and power of devils ; i believe , sayes he , that the devils are aërial creatures , and though they have more skill , strength , and agility than men , yet they act as men do by applying natural agents and patients , one to the other , in this sublunary vvorld ; but as for the vvorld aetherial , or coelestial , i suppose they have no power there , but consequently that the wind bloweth when and where it listeth ; and that the seasons of the year are neither promoted nor hindred by them , or the fruits of the earth : to this i answer , that i think it is apparent out of the first chapter of iob , that the devil may raise winds and tempests ; but i am of his opinion , that he cannot promote or hinder the seasons of the year , or alter the course of the stars and planets ; as for the last , touching the fruits of the earth , he himself has said enough against it , in the eleventh page of his book , where he sayes that men by their well ordering the seeds of plants may strangely promote the generation of such plants , and the ripening of their fruits ; therefore he adds , the devils being more skilful than men may strangely promote the generation of several creatures . thus having answered himself , he has sav'd me the labour ; and i see very little , or no reason that he has , to tax the affirmers of witchcraft , with approaching to the opinion of the persians , of two great principles of good and evil , both almighty ; for by the opinion of witchcraft , nothing of omnipotency is ascribed to the devil , as he supposes ; and by this saying , he seems not to understand what is meant by omnipotency ; for any one action , how strange soever it seems to us , cannot be an argument to prove an omnipotency in the doer ; so to say , if the devil can raise a wind , he must be omnipotent , is ridiculous , as much as if he said , i can blow with a pair of bellows , ergo , i am omnipotent ; i can do one thing , ergo , i can do all things : if the devil raises a wind , he does but act upon natural bodies , and by natural means , which requires nothing of omnipotency . so if he causes thunders , or lightnings , or if he changes one body i●to another , he has still matter to work upon , and so long we may suppose any thing to be done without omnipotency , b●cause we know not how far the laws of nature are intended . now for what he quotes out of the ancyran council , it is not much to be regarded , for it seems not to have been intended against the opinion of witches in general ; but to shew the folly of those witches which believ'd the illusions of the devil to be realities , and professed that in the night time they conversed with diana , or some other heathen god , or goddess : for they feared lest by this their folly the common people might be led to the old errour of the heathens , in believing a plurality of gods : this seems very plain from the words of the council ; — quod quaedam sceleratae mulieres retro post sathanam conversae , daemonum illusionibus , & phantasmatibus seductae , se nocturnis horis cum diana paganorum dea , &c. super quasdam bestias equitare ; and a little after , nam innumera multitudo hac falsa opinione decepta , haec vera esse credit , & credendo , a recta fide deviat , & in errorem paganorum devolvitur , cum aliquid numinis , an t divinitatis extra unum deum arbitratur . now that witches are deluded by the devil , and made to believe those things which are many times false , is not to be question'd ; but it does not follow , because they are deluded , that they are no witches ; neither can i find o●e sentence in all this decree to prove it : 't is true , they have endeavoured to shew that these nocturnal pleasures and recreations are onely imaginary , and delusions of the devil , and this seems to be the scope of the whole decree : and the other decree , — siquis credit quod diabolus aliquando creaturas in mundo facerit , et tonitrua , et fulgura , &c. sua authoritate fecerit , sicut dixit priscillianus , anathema sit ; it was made against that errour of priscillian , that the devil has a power in the things of this world , equal to that of god , and can do these things at his own will and pleasure ; wherefore these words , sua authoritate , are put in ; but it does not at all deny that he can do those things with gods permission ; and if it had , i think the authority is not so great , but that of the scripture is to be preferred before it . as for that which he objects that the devil did no more in the case of iob , than elijah , or any mortal man may do when he receives a commission from god , i think the contrary may be gathered from the scripture , i mean , that it was wholly sathans doing , having only obtain'd leave from god , for , god said to him , all that he has is in thy power ; and the same expression is again used in the second chapter , and the sixth verse ; behold , he is in thy power ; by which expressions we may gather , that god left it to him , and acted nothing of it himself ; and it immediately follows , sathan went out from the pr●sence of the lord , and smote job with sore boyls from the head to the foot ; it is not said , the lord smote him ; now if this last was done by the devil , why not all the rest ? besides , if god had been the actor , the limitation , onely upon himself stre●ch not forth thine hand , had been altogether needless . thus i have done with his fourth chapter , and am come to his fifth , which he intitles , an answer to their arguments which endeavour to prove , that there are witches , where i find the arguments which he produces against himself , to be these : first , that drums and trumpets have been heard when neither drummer nor trumpeter was near . secondly , that the persons tormented have fallen into their fits upon the sight of the suspected vvitches . thirdly , that immediately upon the threatning , or cursing of this or that person , such an accident has happened to the party threatned or cursed . and lastly , that the vvitches themselves have confessed it . the first he yields to be true , being unwilling ( as he sayes ) to gainsay the authority of so many in the world , who affirm it to be so , but he denys that from hence the being of vvitches may be proved : it is easily thought this author would not raise a devil which he could not lay again ; and that of so many arguments as may be brought too for the proof of vvitches , he would only make choice of such as he could answer , or at least would so order the matter , as to leave out the most material circumstances , thereby to render the argument invalid ; for it is true ( as he sayes ) that onely to hear drums and trumpets , and to see chairs and stools move about a room , and no body touching the one or the other , proves no more than the being of spirits ; but ( because he seems to allude to that story of mr. mompesson's house in wiltshire ) i will thus answer him ; that if these things shall happen in a gentlemans house , which was formerly undisturb'd , meerly upon the taking away of an idle fellows drum ; if the devil by such and such signs being demanded , shall declare that the drummer employ'd him ; if upon the drummers being condemned , and sent to the islands , shall be quiet , and upon his return these disturbances shall be renew'd , these circumstances will render the argument of no small force to prove contracts with the devil . now if he has ever heard the true relation of the foremention'd story , he will find in it all this that i have said . the second argument , that upon the sight of the witch the party has fallen into his fit , &c. he answers thus : first , he objects that these stories are different from the former , in this , that those are attested by several persons of credit , and these are grounded onely in the juggling delusions of impostors , and the foolish mistakes of the vulgar : to which i answer , that he speaks with too much haste , and considers not that these things have been sworn by innumerable , and many of them persons of credit , before judges of assize , and in the face of the countrey ; and that judges are not generally so careless of what they do , as to take away the lives of so many hundreds , upon no better ground than the foolish mistakes of the vulgar . secondly , he sayes , that if he grants these things to be true , he yet sees no reason to grant that there are witches , but rather to conclude that these spirits , which are so gamesome , in doing us mischiefs , when they perceive that any are suspected to have set them on work , use these tricks to confirm the suspition , making it their sport to see poor innocent people hang'd . here i will make him the same objection as he made against the being of vvitches , which is , that if the devil could by such tricks as these so easily deprive innocent people of their lives , 't is irrational to think that he would suffer any body to live , considering his great malice ; and if he answers , that he cannot do it without gods permission , i will say , in his own words , that 't is impious to concern the great god with these designs of the devil to take away innocent persons lives : thus by denying of vvitchcraft , he is fallen himself into the same irrationality , or impiety , of which he accused the assertors of it . but if , as he sayes , the devil should by such tricks endeavour the ruine of poor innocent people , 't is not probable , that he could make those persons actors in their own ruine , so that all their words and actions should contribute to it ; as it happens for the most part , for it is seldom known that people are hanged , because others fell into their fits at the sight of them , without any other evidence against them , but some suspitious actions of their own concurring . to the third , which is , that upon their threatning or cursing such things have happen'd to the party cursed , he answers , that it is not to be wondred at , if in the vvorld there has often happened a notable concurrence of events , &c. this i suppose he said , meerly for want of something else to say ; for it is not at all conceivable ( though once in a hundred years such a thing may come to pass , as that upon an old vvomans cursing a man may immediately fall sick , or dye ) that it should be so frequently done , and that such events should constantly attend the curses of some particular persons , more than others . the last argument is from the confession of the vvitch ; and he answers it thus ; that the wisest man in the world may by torture be brought to confess any thing , whether it be true or false : this answer seems very weak , when we consider , that this way of forcing confessions by torture is not in use with us , and by consequence , that can be no reason why our witches should confess themselves to be so , except it were really true . but that answer not sufficing , he has another , which is , that he believes , that some silly old women overgrown with melancholy and dotage , have really believ'd themselves to be witches , and to have done those things which not onely their foolish neighbours , but worshipful men in the vvorld , have charged them with . but suppose some one , or two , have been so extreamly foolish , as to be perswaded into that belief against their own knowledge , can it be thought that all were so ? or if we could conceive that any persons by being accus'd could be made to believe that they were vvitches , what is that to those who have freely accus'd themselves without so much as being suspected by others ? or what to those , who after they had past the danger of being perswaded into this folly , and had stood it out to the last with a stiff denyal , notwithstanding the clear evidences brought in , and sworn against them , after , i say , that they had past all this , without confession , have afterwards penitently acknowledged all upon the ladder ? to such as these his answer reaches not ; yet , that many such have been , is evident to any but those who believe no more than they have seen themselves . now , to suppose that an old man or vvoman , sunk in melancholy , may be perswaded to think themselves vvitches , is excusable , if that were all ; but to believe , that not onely the old man or woman , but the judge , the jury , and the whole assize , should be thus abus'd , the witnesses forswearing themselves , only to hang poor innocent people that have done them no harm ; and that not onely one judge , one jury , and one assize , should be so fool'd , but thousands of each , and all with nothing ; and to imagine that whole countries , nay , all the christian world , should be so over-spread with folly , as to establish laws against a sort of people which never were in being , is a madness of which whosoever is guilty , wants but one step more to become a sceptick , and reject the testimony of his own senses . thus , sir , i have answered , i think , what is most considerable in this book ; i will pass by the sixth chapter , as having nothing in it which requires an answer , it being little more than what has been said before , and onely to shew his fancy touching the first entrance of this opinion of vvitchcraft into the world ; so that the truth of this assertion being once proved , the ground upon which that chapter stands is taken away . and now sir , it is time that i free you from this trouble ( if you have had the patience to suffer it thus ●ar ) and that i beg your pardon for those many errours , of which either haste or ignorance have made me guilty ; which if you grant me , you will abundantly obliedge , sir , your most faithful servant . a treatise of witchcraft vvherein sundry propositions are laid downe, plainely discouering the wickednesse of that damnable art, with diuerse other speciall points annexed, not impertinent to the same, such as ought diligently of euery christian to be considered. with a true narration of the witchcrafts which mary smith, wife of henry smith glouer, did practise: of her contract vocally made between the deuill and her, in solemne termes, by whose meanes she hurt sundry persons whom she enuied: which is confirmed by her owne confession, and also from the publique records of the examination of diuerse vpon their oathes: and lastly, of her death and execution, for the same; which was on the twelfth day of ianuarie last past. by alexander roberts b.d. and preacher of gods word at kings-linne in norffolke. roberts, alexander, d. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a treatise of witchcraft vvherein sundry propositions are laid downe, plainely discouering the wickednesse of that damnable art, with diuerse other speciall points annexed, not impertinent to the same, such as ought diligently of euery christian to be considered. with a true narration of the witchcrafts which mary smith, wife of henry smith glouer, did practise: of her contract vocally made between the deuill and her, in solemne termes, by whose meanes she hurt sundry persons whom she enuied: which is confirmed by her owne confession, and also from the publique records of the examination of diuerse vpon their oathes: and lastly, of her death and execution, for the same; which was on the twelfth day of ianuarie last past. by alexander roberts b.d. and preacher of gods word at kings-linne in norffolke. roberts, alexander, d. . 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conversion a treatise of witchcraft . wherein sundry propositions are laid downe , plainely discouering the wickednesse of that damnable art , with diuerse other speciall points annexed , not impertinent to the same , such as ought diligently of euery christian to be considered . with a true narration of the witchcrafts which mary smith , wife of henry smith glouer , did practise : other contract vocally made between the deuill and her , in solemne termes , by whose meanes she hurt sundry persons whom she enuied : which is confirmed by her owne confession , and also from the publique records of the examination of diuerse vpon their oathes : and lastly , of her death and execution , for the same ; which was on the twelfth day of ianuarie last past . by alexander roberts b. d. and preacher of gods word at kings-linne in norffolke . exod. . . thou shalt not suffer a witch to live . impium est nos illis esse remissos , quos coelestis pietas non patitur impunitos : alarus rex apud cassiodorum . london , printed by n. o. for samvel man , and are to be sold at his shop in pauls church-yard at the signe of the ball. . ¶ to the right worshipfull maister iohn atkin maior , the recorder and aldermen , and to the common counsaile , burgesses and inhabitants of kings linne in norffolke , grace and peace . right worshipfull : in these last dayes , and perillous times , among the rest of those dreadfull euills , which are fore-told should abound in them , a close & disguised contempt of religion may be iustly accounted as chiefe , which causeth and bringeth vpon men all disastrous effects , when although it be shadowed with a beautifull maske of holines , faire tongued : yet false-harted , a professing they know god , but in works deny him . and among these there be two especiall sorts ; the one , who entertaining a stubborne , and curious rash boldnes , striue by the iudgemēt of reason , to search ouer-deeply into the knowledge of those things which are farre aboue the reach of any humane capacitie . and so making shipwracke in this deep and vnsoundable sea , ouerwhelme themselues in the gulfe thereof . the other kind is more sottish , dull , and of a slow wit , and therefore ouer-credulous , beleeuing eueri●… thing , especially when they be carried by the violent tempest of their desires , and other vngouerned affections ; and among these the diuell vsually spreadeth his netts , as assured of a prey , wayting closely if hee can espie any , who either grow discontented and desperate , through want and pouerty , or be exasperated with a wrathfull and vnruly passion of reuenge , or transported by vnsatiable loue to obtaine some thing they desire ; and these hee taking aduantage , assaulteth with golden and glorious promises , to performe vnto them the wishes of their owne hearts ; the drift whereof is ( hee being as at the first incased in a subtile serpents skinne ) onely to enthrall and invassall them slaues to himselfe . the first of these mentioned , are slie and masked atheists , who ouer-shadow their secret impiety , loose and dissolute behauiour with some outward conformitie and shew of religion , snatching ( as they thinke ) a sufficient warrantize thereof from those disorders they obserue among men , and therfore passe vncensured , hauing a ciuill , but dissembled carriage . the second be sorcerers , wisards , witches , and the rest of that ranke and kindred : no small multitude swarming now in the world , yet supposed of many , rather worthy pitty then punishment , as deluded by fantasies , and mis-led , not effecting those harmes wherewith they bee charged , or themselues acknowledge . but considering they be ioyned and linked together with satan in a league ( the common and professed enemy of mankinde ) and by his helpe performe many subtile mischieuous actions , and hurtfull designes , it is strange that from so great a smoake arising , they neither descrie nor feare some fire . and therefore , in respect of these , i haue at your appointment and request ( for whom i am most willing to bestow my best labours and euer shall be ) penned this small treatise , occasioned by the detection of a late witch among you , whose irreligious care , and vnwearied industry , is not to be defrauded of deserued commendation , and by mature deliberation , and discreete search , found out her irreligious and impious demeanour , and also discouered sundry her vnnaturall and inhumane mischiefes done to others , whereof being conuicted , she was accordingly sentenced , and did vndergoe the penalty iustly appointed , and due by law vnto malefactors of that kinde . after all which , you kindled with a holy zeale of the aduauncement of gods glorie , and giuing satisfaction to euery one howsoeuer affected , intermitted no meanes , vsing therein the labour of your carefull ministers ( willingly offering themselues in this holy seruice ) whereby she might be broght ( as one conuerted in the last houre ) to the sight & acknowledgement of her heinous sins in generall , & particularly of that of witchcraft , confessing the same , & by true repentance , and embracing of the tender mercies of god in christ iesus saue her soule ( who refuseth no true and vnfained conuert at any time . ) and hee gratiously blessing these religious endeuor , of yours , vouchsafed to second the same with a happy and wished for euent , which ( as i hope ) shall appeare manifestly in the following treatise vnto all those who are not fondly , & without cause , too much wedded to their owne conceits : and thus , desiring god most humbly to confirme and strengthen you in his truth , which euer you have loued , and is your due praise , and shall be at the last an honour vnto you : i rest your worships in all christian duty to be commaunded , a. roberts . to the reader . christian reader , i haue vpon occasion penned this short discourse , and that of such a subiect wherewith not being well acquainted , am enforced to craue some direction from those , whose names you shall finde remembred in the same : ( that i be not vnthankefull vnto those from whom i receiue instruction ) and haue in former time , and latter dayes , taken paines in searching out , both the speculatiue , and practique parts of this damnable art of witchcraft , a dangerous and seducing inuention of sathan , who from the arcenals , and magisins store-houses of his ancient and mischieuous furniture , hath not spared to affoord all helpe , and the best engines for the subuerting of soules , pliable to his allurements : and to this end , beside a plaine narration of fact in this case committed and confessed , ( least the treatise should be too bare and naked ) i haue added thereunto a few propositions , agreeing to such a subiect matter , manifesting some speciall poynts not altogether importinent in my opinion , nor vnworthy of due consideration : i know mine owne wants , and do as willingly acknowledge them : one more experienced , and of greater leasure , and better health , had beene fitter for the opening and discouering of so deepe a mystery , and hidden secret of iniquity , as this is ; and haply hereafter may be willing to take that taske in hand : yet herein thou shalt find●… something not ●…all : a manifest contract made with the diuell , and by 〈◊〉 tearmes of a loague , which is the ground of all the per●…tious actions proceeding from those sorts of people , who are , haue beene , and shall be practitioners in that cursed and hellish art. and yet no more then she , that witch of whom in this relation we do speake , hath of her owne accord , and voluntarily acknowledged after conference had withme , and sundry learned and reuerend diuines , who both prayed for her conuersion , carefully instructed her in the way to saluation , and hopefully rescued her from the diuell , ( to whom she was deuoted , and by him seduced ) and regained her to god from whom she was departed by apostac●…e . and in this so christian and holy action were the continuall paines of maister thomas howes . thomas hares . iohn man. william leedes . robert burward . william armitage . and of these in the day of execution ( which she in no wise would condiscend vnto should be deferred , though offered repriuall vpon hope that more might haue beene acknowledged ) being very distemperate , neuerthelesse some accompanied her to the place , and were both eye and care-witnesses of her behauiour there , seeing and hearing how she did then particularly confesse her confederacy with the diuell , cursing , banning , and enuy towards her neighbours , and hurts done to them , expressing euery one by name , so many as be in the following discourse , nominated , and how she craued mercy of god , and pardon for her offences , with other more specialties afterward expressed . and thus i end , taking my leaue , and commending thee to the gracious guidance and preseruation of our good god in our blessed sauiour christ iesus . thine euer in the lord , a. ro●… . a treatise of the confession and execvtion of mary smith , convicted of witchcraft , and condemned for the same : of her contract vocally & in solemne tearmes made with the diuell ; by whose meanes she hurt sundry persons whom she enured , with some necessary propositions added thereunto , discouering the wickednesse of that damnable art , and diuers other speciall poynts , not impertinent vnto the same , such as ought diligently of euery christian to bee considered . there is some diuersitie of iudgement among the learned , who should be the first author and inuenter of magicall and curious arts. the most generall occurrence of opinion is , that they fetch their pedigree from the a persians , who searching more deeply into the secrets of nature then others , and not contented to bound themselues within the limits thereof , fell foule of the diuell , and were insuared in his nets . and among these , the publisher vnto the world was zoroaster , who so soone as he by birth b entred the world , contrary to the vsuall condition of other men , laughed ( whereas the beginning of our life is a sob , the end a sigh ) and this was ominous to himselfe , no warrantise for the enioying of the pleasures of this life , ouercome in battell by ninus c king of the assirians , and ending his dayes by the stroake of a thunder-bolt , and could not , though a famous sorcerer , either fore-see , or preuent his owne destinie . and because he writ many bookes of this damnable art , and left them to posterity , may well be accounted a chiefe maister of the same but the diuell d must haue the precedencie , whose schollers both he and the rest were , who followed treading in his steps . for he taught them south-saying , auguration , necromancie , and the rest , meere delusions , aiming therein at no other marke , then to with draw men from the true worshipping of god. and all those pernitious practises are fast tied together by the tailes , though their faces looke sundry wayes ; and therefore the professors thereof are stiled by sundry names , as magitians , necromancers , inchanters , wisards , hagges , fortune-tellers , diuiners , witches , cunning men , and women , &c. whose art is such a hidden mystery of e wickednesse , and so vnsearchable a depth of sathan , that neither the secrets of the one can be discouered , nor the bottome of the other further sounded , then either the practisers thereof themselues by their owne voluntary confessions made , or procured by order of iustice ( according to the manner of that countrey where they be questioned ) haue acknowledged , or is manifested by the sundry mischiefes done of them vnto others , proued by impartiall testimonies vpon oath , and by vehement presumptions confirmed , or else communicated vnto vs in the learned treatises , and discourses of ancient and late writers gathered from thé same grounds . and f although this hellish art be not now so frequent as heretofore , since the pagans haue beene conuerted vnto christianity , and the thick sogges of popery ouer-mantling the bright shining beames of the gospel of iesus christ ( who came to dissolue the workes of the diuell . . ioh. . . ) and were by the sincere and powerfull preaching therof dispersed ; yet considering these bee the last times , dayes euill & dangerous , fore-told that should come , . tim. . . in which iniquity must abound , mat. . . and as a raging deluge ouer-runne all , so that faith shall scarce be found vpon earth , luk. . . and the diuell loosed from his thousand yeares imprisonment , * reuel . . . enraged with great wrath walketh about , and seeketh whom he may deuoure . . pet. . . because he knoweth hee hath but a short time , rev. . . before i enter into the particularity of the narration intended , it shall be materiall to set downe some generall propositions , as a handfull of gleanings gathered in the plentifull haruest of such learned men , who haue written of this argument , whereby the erronious may be recalled , the weake strengthened , the ignorant informed , and such as iudge aright already , confirmed : and among many other these as chiefe , all which you shall see exemplified in the following discourse . the first proposition . it is a quaere , though needlesse , whether there be any witches : for they g haue some proctor●… who plead a nullitie in this case , perswade themselues , and would induce others to be of the same minde , that there be no witches at all : but a sort of melancholique , aged , and ignorant women , deluded in their imagination ; and acknowledge such things to be effected by them , which are vnpossible , vnlikely , and they neuer did ; and therefore magistrates who inflict any punishment vpon them , be vnmercifull and cruell butchers . yet by the way , and their good leaue , who take vpon them this apology , all who are conuented vpon these vnlawfull action , are not strucken in yeares ; but some euen in the flower of their youth be nuzled vp in the same , and convicted to be practisers thereof ; neither be they ouerflowed with a blacke melancholique humor , dazeling the phantasie , but haue their vnderstandings cleere , and wits as quicke as other : neither yet be they all women , though for the most part that sexe be inclinable thereunto : ( as shall afterward be shewed , and the causes thereof ) but men also on whose behalfe no exception can be laid , why any should demurre either of their offence or punishment for the same . wherefore for this point , and confirmation of the affirmatiue , wee haue sundry pregnant and euident proofes . first testimonies diuine and humane : diuine of god himselfe in his word , h left for our instruction in all dogmaticall truth , reproofe and confutation of falshood in opinions , correction for the reforming of misdemeaners in conuersation , doctrine for the guidance of euery estate politicall , ecclesiasticall , occonomicall . . timoth. . . therefore expressely , thou shalt not suffer a witch to liue , exod. . . i but to bee executed in the same day wherein she is conuicted , and this was a custome obserued by the ancient fathers . and deuteronomy . . . there is a blacke bill set downe k , and registred of sundry kinds of these slaues of sathan , all condemned , and god addeth in the same place the reasons of this his seuere and sharpe iudgement against them . first , because they are an abhomination vnto him . secondly , he determineth vtterly to destroy all such , and giueth his people the israelites an example thereof in the canaanites , whom their land spewed out . thirdly , for that he requireth all who belong vnto him , to be pure , vndefiled and holy , not stained with impieties , for they are bound vnto him by couenant in obedience . fourthly , such were the heathen , strangers from god , blinded in their dark vnderstanding , without sauing knowledge , with whom the israelites , a chosen and peculiar nation , enioying his lawes and statutes , must haue no familiarity . further , the woman of endor acknowledgeth herselfe to be one of the rank . . sam. . . and iesabel , mother of iehoram , is in plaine tearmes stiled a witch . . king. . . who l is supposed to haue brought this art , and the professors thereof into samaria , which there continued for the space of sixe hundred yeares . insomuch that it was rise in common speech , when any would reproach another , to doe the same in this forme ; thou art a samaritan , and hast a diuell ( a familiar spirit ) which the malicious iewes , not abiding his heauenly and gracious doctrine , obiected to christ iesus our blessed sauiour , ioh. . . the holy apostle reprouing the galatbians for their sudden apostasie and back-sliding from the gospell so powerfully preached vnto them and with so great euidence of the spirit , as though christ had bin crucified before their eyes , doth it in no other termes then these , who hath bewitched you ? gal. . . and afterward , cap. . . marshalleth witch-craft among the workes of the flesh : in both which places the names are taken from the seducements and illusions of inchanters , who astonish the mindes , and deceiue the senses of men , and all that by vertue of a contract passed betweene them and the diuell . other like proofes may be added to these alledged , leuit. . . micalo . . nahum . . now then when god affirmeth there be such , whose words are truth , shall man dare once to open his mouth , and contradict the most righteous ? concerning humane witnesses , they be almost infinite ; and therefore it shall be sufficient to produce some few , choyce , and selected : m the second councell of constantinople held and gathered together in the imperiall palace , of two hundred seuen and twenty learned and reuerent bishops , nameth sundry sorts of such sorcerers , and censureth their actions to be the damned practises of the pagans , and decreeth all the agents therein excommunicated from the church and society of christian people , adding the motiue reason of this their determined sentence , from the apostle , . cor. . . for righteousnesse hath no fellowship with vnrighteousnesse , neither is there communion of light with darknesse , nor concord with christ and belial , nor the beleeuer can haue part with an infidell . and n chrysostome sharply reproueth all such , and those who aduise with them vpon any occasion , confuting the reasons which they take to be sufficient warrantise of their doings . as among the rest they will pretend , shee was a christian woman who doth thus charme or inchant ; and taketh no other but the name of god in her mouth , vseth the words of sacred scripture . to this that holy father replieth , therefore she is the more to be hated , because ●…ee hath abused and taken in vaine that great and glorious name , and professing herselfe a christian , yet practiseth the * damnable arts of miscreant and vnbeleeuing heathen . for the d●…els could speake the name of god , and neuerthelesse were still diuels ; and when they said vnto christ , they knew who he was , the holy one of god , &c. mar. . ●… . their mouthes were stopped , he would no such witnesse , that wee should learne , not to beleeue them when they say the truth : for this is but a bait , that wee might afterward follow their lies . there is much mention made of these , both in the ciuill and n canon lawes , and diuersitie of punishment alotted out for them ; so that none can doubt but that there hath beene , and are such . i might remember vnto you the authority of clemens romanus in his recognitions , and those constitutions which are fathered vpon the apostles ; but their credit is not so great , that they may without exception be impannelled vpon this lury , for they haue long since been chalenged of o insufficiencie . among the gentiles , when th●…se so qualitied persons did swarme , and were accounted of high esteeme , there be reckoned vp whole troopes of this bl●…cke guard of the diuell ; as p circe whom homer reporteth to haue turned v●…sses companions into wolues , lyons , swine , &c. by her inchantments , insauaging and making them beast-l●…ke and furious . medea q famous in this kinde , for the murthered by witch-craft glauce in the day of her marriage , who enioyed iason her loue . and r the mortars of these two , wherein they stamped their magicall drugges , were for a long time kept in a certaine mountaine , and shewed as strange monuments to those who desired a sight of them . for s the diuell furnisheth such with powders , oyntments , hearbes , and like receipts , whereby they procure sicknesse , death , health , or worke other supernaturall effects . of the same profession were t simotha , u erictho , x canidia , and infinite others beside , whose damnable memory deserueth to be buried in euerlasting obliuion . but because the reports of these may seeme to carry small credit , for that they come from poets , who are stained with the note of licentious y faining , and so put off as vaine fictions ; yet seeing they deliuer nothing herein but that which was well knowne and vsuall in those times wherein they liued , they are not slightly , and vpon an imagined conceit , to be reiected : for they affirme no more then is manifest in the records of most approued histories , whose essence is and must be z truth , a as straightnesse of a rule , or else deserue not that title . in which wee reade of b martiana , c l●…custa , d martha , e pamphilia , f aruna , &c. and not to insist vpon particulars , there bee infinite numbers ouerflowing euen in these our g dayes , since the sinceritie of christian profession hath decreased , and beene in a sort ecclipsed in the hearts of men : for the period of the continuance thereof ( after it be once imbraced ) in his first integrity , either for zeale of affection , or strictnesse of discipline , hath beene by some learned diuines h obserued , to bee confined within the compasse of twenty yeares ; and then afterward by degrees , the one waxed cold , and the other dissolute : which being so , it is not to be maruelled though the diuell now begin to shew himselfe in these his instruments , as heretofore , though he cannot in the same measure , in respect of those sparkes of light which yet shine amongst vs. but of this so much now , because i shall haue afterward occasion further to enlarge this poynt . againe , the policie of all states i haue prouided for the rooting out of these poysonfull weedes , and cutting of these rotten and infected members ; and therefore infallibly prouing their existence and being : for all k penall lawes looke to matters of fact , and are made to punish for the present , and preuent in future , some wicked actions already committed . and therefore solon the athenian making statutes for the setling of that common-wealth , when a defect was found , that he omitted to prouide a cautelous restraint , and appoint l answerable punishmēt for such who had killed their parents , answered , he neuer suspected there were or would be any such . wherefore to confirme the position set downe , god doth notthreaten to cast away his people for murther , incest , tyranny , &c. but sorcery , leuit. . . and samuel willing to shew saul the grieuousnesse of his disobedience , compareth it to witch-craft , . sam. . . the holy ghost also manifesting how highly god was displeased with manasses , maketh this the reason , because hee gaue himselfe to witch-craft , and to charming , and to sorcery , and vsed them who had familiar spirits , and did much euill in the sight of the lord to anger him , . chro. . . and for this offence were the ten tribes of israell led into captiuitie , . king. . . m the twelue tables of the romans ( the ancientest law they haue ) by a solemne embassage ( sent for that purpose ) obtained from athens , & accounted as a library of knowledge , do both make mention of such malefactors , & decree a penaltie to be inflicted vpon them . n constantius and constanti●… thinke them worthy of some vnusuall death , as enemies of mankinde , strangers from nature : o and iulius paulus distinguishing the punishment according to the different qualitie of the offenders , pronounceth out of the then receiued opinions , that the better sort found guilty , were to dye ( not determining the manner ) those of meaner condition either to bee crucified , or deuoured of wilde beasts . our ancient saxon kings before the p conquest , haue in their municipall lawes apparantly demonstrated what they conceiued of these so dangerous and diuellish persons . alucidus keepeth the expresse words of god : foeminas sagas ne sinito viuere . suffer not women witches to liue . gunthrunus and canutus will haue them , being once apprehended ( that the rest of the people might bee pure and vndefiled ) sent into banishment , or if they abide in the kingdome ( continuing their lewd practises ) executed according to desert . so athelstane , if they be conuicted to haue killed any , &c. and how the present estate standeth affected toward them , the sundry strict statutes in this case prouided , may giue any , not wedded to his owne stubbornenesse , sufficient and full satisfaction . wherefore not to erect a tabernacle , and dwell longer in perswading an vndeniable truth , that there bee sorcerers and witches , i leaue these hellish infidels , and proceede . the second proposition . the second proposition : q who those be , and of what quality , that are thus ensnared of the diuell , and vndermined by his fraudes . for resolution whereof , this may suffice . those who either maliciously reiect the gospell offered vnto them : or receiuing and vnderstanding the same , do but coldly respect , and carelesly taste it , without making any due estimation , or hauing any reuerent regard therof . in both which is a manifest and open contempt of god. for as he purposing to honour the first comming of his sonne into the world , cloathed in the cloud of our flesh , which he assumed then , suffered many to be really possessed of diuels , to bee lunatique , deafe , dumbe , blinde , &c. whom he might deliuer from these torments , and so make apparant his glory , and shew by these his miracles wrought , that hee was the promised messias , esay . . . and therfore christ referreth those disciples whom iohn sent vnto him ( doubting in respect of that base forme which he tooke , and demanding whether it was he that should come , or another to be looked for ) vnto his doctrine and workes ; and by them to bee instructed , whereof they were then both hearers and beholders , math. . . . . so now comming in the dew of his grace , and hauing restored the light of the gospell , and bestowed that vpon mankinde , as an especiall and vnvaluable blessing , in his iustice giueth ouer the despisers thereof vnto the power of sathan , whereby both others who contemne the same , might by their dreadfull example bee terrified , and the faithfull stirred vp to a respectiue thankfulnesse , for so great a mercy vouchsafed vnto them , and acknowledge their happinesse in being made partakers thereof , and by especiall fauour deliuered out of the tyranny of the diuell : for this is one of the fearefull iudgements of god , and hidden from vs ( as all area great depth , psal. . . ) that those who receiued not the truth that they might be saued , should haue strong delusions sent vnto them , and bee giuen ouer to belieue sathan and his lying signes , and false wonders , . thess. . . and thus consenting vnto sinne , and his suggestions , they are depriued of the r helpe and assistance of god , and so disabled to resist all violent rushing temptations : for one offence , not being truely repented of , bringeth another , and at last throweth head-long downe into hell : and by this meanes man despising god his creator & redeemer , and obeying the diuell a professed enemy , and irreconciliable aduersary , not easie to be confronted , becommeth his seruant : for of whomsoeuer any is ouercome , euen of the same is hee brought into bondage , . pet. . . and the apostle giueth as the reason why the heathen were so sottish idolaters , and defiled themselues with many detestable and loathsome sinnes , s because when they knew god , they glorified him not as god , neither were thankfull , therefore god gaue them ouer to a reprobate sence , and vile affections to doe those things which were not conuenient , full of all vnrighteousnesse , rom . . . & . so these being enthralled , and deuoting themselues to the diuell by a mutuall league ( either expresse or secret ) he brandeth with his mark for his t owne , as in ancient time was an vse with bondslaues and u captiues , and these bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , taken aliue in his snare , . tim. . . and that in some part of the body , least either suspected or perceiued by vs ( for hee is a cunning concealer ) as vnder the eye-lids , or in the palat of the mouth , or other secret places : wherefore some iudges cause them , once being called into question , and accused , to be shauen all the body x ouer . and for the manner of impression , or branding , it is after this sort . the diuell when hee hath once made the contract betweene himselfe and the witch , and agreed vpon the conditions , what they shall doe , the one for the other , giueth her some scratch y , which remaineth ful of paine & anguish vntill his returne againe : at which time hee doth so benumme the same , that though it be pierced with any sharpe instrument , yet is without any sence of feeling , and will not yeeld one droppe of bloud at all : a matter knowne by iust , often , and due triall . and for the most part , hee bringeth these his slaues and vassailes obliged to him as his owne , to some desperate , tragicall , z and disastrous end ; and that either by the execution of iustice for their demerits , or by laying violent hands vpon themselues , or else god powreth vpon them some strange and extraordinary vengeance , or their grand-maister whom they haue serued , dispatcheth them in such manner , as they become dreadfull and terrible spectacles to the beholders , whereof histories will furnish vs with a varietie and plenty of examples : for the diuell is a murthering spirit , desirous to doe mischiefe , swelling in pride , malitious in hatred , spitefull in enuy , subtill in craft ; and therefore it behoueth euery one resolutely to withstand his assaults , ephes. . . and cautelously to decline his subtilties , and cunning ambushments from whence he inuadeth vs , eph. . b for this aduersary against whom we sight , is an old beaten enemy , sixe thousand yeares are fully compleat since the first time hee began to assault mankinde . but if any keepe the commandements of god , and constantly , by a liuely faith , cleaue fast vnto christ , he shall ouercome : for our lord is inuincible . c the diuels indeed doe willingly offer themselues to be seene of those who are not gouerned by the holy ghost ; and that either to win themselues some estimation , or to intangle and deceiue men , vailing their treacheries vnder a f●…iling countenance , whom they deadly hate , for if it lay in their possibilitie , they would ouerthrow and destroy heauen it selfe . now vnable to do this , they endeuour to worke vpon a more weake subiect and matter ; and therefore hee that will not bee subdued of them , must auoid all occasions whereby he may take any aduantage , and couered with the breast-plate of righteousnesse , and defended with the shield of faith , quench all his fiery darts . ephes. . . the third proposition . except god do by his especial grace and ouer-ruling power , restraine the malice of these witches , and preserue his children , they are permissiuely able , d through the helpe of the diuell their maister , to hurt men and beasts , and trouble the elements , by vertue of that contract & agreement which they haue made with him . for man they endamage both in body & mind : in body , for e daneus reporteth of his owne knowledge , as an eye-witnesse thereof , that he hath seene the breasts of nurces ( onely touched by their hands ) those sacred fountaines of humane nourishment so dried vp , that they could yeeld no milke ; some suddenly tormented with extreame and intolerable paine of the cholicke , others f oppressed with the palsie , leprosie , gout , apoplexie , &c. and thus disabled from the performance of any action , many tortured with lingring consumptions , g and not a few afflicted with such diseases , which neither they themselues who wrought that euill , could afterward helpe ; nor be cured thereof by the art and diligent attendance of most skilfull physitians . i willingly let passe other mischiefes wrought by them , of which many things are deliuered in the canon and ciuill lawes , in the schoole-men , and diuines both ancient and moderne . in minde , stirring vp men to iust , to hatred , to loue , and the like h passions , and that by altering the inward and outward sences , either in forming some new obiect , or offering the same to the eye or eare , or stirring the humors : for there being a neere coniunction betweene the sensitiue and rationall faculties of the soule , if the one bee affected , the other ( though indirectly ) must of necessity be also moued . as for example , when they would prouoke any to loue or hatred , they propound an obiect vnder the shew and appearance of that which is good and beautifull , so that it may be desired and embraced : or else by representation of that which is euill & infamous , procure dislike and detestation . neither is this any strange position , or improbable , but may bee warranted by sufficient authority ; and therefore i constantius the emperour doth expressely determine , all those iustly punishable who sollicite by enchantments chaste mindes to vncleannesse : and saint k ierome attributeth vnto them this power , that they can enforce men to hate those things they should loue , and affect that which they ought to auoyd : and the ground hereof hath his strength from the holy scriptures : for the diuell is able to enslame wanton l lust in the heart , and therfore is named , the spirit of fornication , osea . . and vncleane , math. . . there is a very remarkeable example mentioned by ierome m , of a maiden in gaza , whom a yong man louing , and not obtaining , went to memphis in egypt , and at the yeares end in his returne , being there instructed by a priest of aesculapius , and furnished with magicall coniurations , graued in a plate of brasse , strange charming words , and pictures which he buried vnder the threshold of the doore where the virgin dwelt : by which meanes she fell into a sury , pulled off the attire of her head , flung about her haire , gnashed with her teeth , and continually called vpon the name of her louer . the like doth n nazianzene report of cyprian before his conuersion ( though some thinke it o was not he whose learned and religious writings are extant , and for the profession of his faith and doctrine was crowned with martyrdome ) but another of that name , toward iustina , whom hee lasciuiously p courted , and vnlawfully lusted after . it were easie for me to instance this in many , and to adde more testimonies , but my intended purpose was , to set downe onely some few propositions , whereby the iudicious reader might be stirred vp to a deeper search , and further consideration of these things : for often they driue men to a madnesse , and other such desperate passions , that they become murtherers of themselues . but this alwayes must be kept in minde , as a granted and infallible truth , q that whatsoeuer the witch doth , it receiueth his force from that society which she hath with the diuell , who serueth her turne in effecting what she purposeth , and so they worke together as r associates . now concerning beasts they doe oftentimes kill them out-right , and that in sundry manner , or pine and waste them by little and little , till they be consumed . for s the elements , it is an agreeing consent of all , that they can corrupt and infect them , procure tempests , to stirre vp thunder & lightning , moue violent winds , destroy the fruits of the earth : for god hath a thousand wayes to chasten disobedient man , and whole treasures full of vengeance by his angels , diuels , men , beasts . for the whole nature of things is ready to reuenge the wrong done vnto the creator . it were but fruitlesse labour , and ill spent , to bestow long time in confirming this so manifest a truth , and not much better then set vp a candle to giue the sunne light when it shineth brightest in mid-heauen : yet to satisfie those who doubt hereof , i will giue a small touch of an example or two . t curius sidius the roman generall in a battell against salebus , captaine of the moores , in want of water , obtained such abundance of raine from heauen by magicall inchantments , that it not onely sufficed the thirst of his dstiressed souldiers , but terrified the enemies in such sort , ( supposing that god had sent helpe ) as of their owne accord , they sought for conditions of peace , and left the field . the narration of olaus ● magnus which he maketh of his northerne wisards and witches , would seeme to be meere fictious , and altogether incredible ( as of ericus , who had the winde at command , to blow alwayes from that quarter to which he would set his hat . or hagbert , who could shew herselfe in any shape , higher or lower , as she pleased , at one time so great as a giant , at another as little as a dwarfe : by whose diabolicall practises mighty armies haue beene dicomfited , and sundry others , except the truth hereof were without contradiction approued : by the experience of our owne nauigators , who trade in finland , denmarke , lapland , ward-house , norway , and other countries of that climate , and haue obtained of the inhabitants thereof , a certaine winde for twenty dayes together , or the like fixed period of time , according to the distance of place and strings tied with three knots , so that if one were loosed , they should haue a pleasant gale : if the second , a more vehement blast : if the third , such hideous & raging tempests that the mariners were not able once to looke out , to stand vpon the hatches , to handle their tackle , or to guide the helme with all their strength ; and are somtimes violently carried back to the place from whence they first loosed to sea ; and many ( more hardy then wise ) haue bought their triall full deere , opening those knots , and neglecting admonition giuen to the contrary . apuleius ascribeth to pamphile , a witch of thessalia , little lesse then diuine power to effect strange wonders in heauen , in earth , in hell : to darken the starres , stay the course of riuers , dissolue mountains , and raise vp spirits , this opinion went for currant and vncontrouled . and without all question the diuell x can do this and much more , when god letteth him loose . for he is stiled , the prince of the world , ioh. . . a strong man armed , luke . , principality , a ruler of darknesse , spirituall wickednesse in high places , ephes. . . thus he dismaied the heart of saul ( when he had broken the commandement of god ) with dreadfull feare , and enraged his minde with bloudy fury , . sam. . entred into iudas , prouoked him to betray his maister , dispaire and hang himselfe , math. . . filled the heart of ananias and saphira with dissimulation , act. . . possessed the bodies of many really , as is manifest in the history of the gospell . our sauiour christ assureth vs , that a daughter of abraham was bound for yeares by sathan , with such a spirit of infirmitie , as bowed together , shee could in no wise lift vp her selfe , luk. . . . he spake out of the pythonesse , acts . . brought downe fire from heauen , and consumed iobs sheepe . and his seruants , raised a storme , strooke the house wherein his sonnes and daughters feasted with their elder brother , smote the foure corners of it , with the ruine whereof they all were destroyed , and perished : and ouerspread the body of that holy saint their father with botches y and biles from the sole of his foot to the crowne of his head . 〈◊〉 and hee wil haue his seruants wisards & witches , coadiutors with him , and maketh them fit instruments to the performance of all wicked exploits , and this is when god pleaseth ( of which i shall haue occasion to speake more afterward ) to giue leaue , for his wil is the first supreme and principal cause of all things : and nothing can be done visibly in this common-wealth here below of the creatures , but is decreed and determined so to be first in the high court of heauen , according to his vnsearchable wisedome and iustice , disposing punishments and rewards as seemeth good vnto himselfe . so pharaos a magitians could turne water into bloud , their roddes into serpents , produce frogges , &c. but when it came to the base vermine , to make lice , they were pusled , and acknowledged their imbecillity , confessing , digitus dei est , b gods finger is here , exod. . . for if they could effect and bring to passe all mischieuous designements without his sufferance , it would inferre a weakenesse , and conclude a defect of c power in him , as not sufficient to oppose their strength , supplant their force , and auoid their stratagems . and we must not imagine that the practitioners of these damnable arts of which sexe soeuer , be they men or women , do performe those mischifes which they effect , by their owne skill , or sucl●… meanes as they vse , of which sort bee the bones of dead mens skuls , toades , characters , images , &c. but thorugh the cooperation of the diuell , who is by nature subtile , by long experience instructed , swift to produceth strange works , & to humane vnderstanding admirable . yet d he will haue those his vassals perswaded of some great benefit bestowed vpon them , whereby they are inabled to helpe and hurt , whom , how , and when they list ; and all to indeere them , & by making them partakers in his villany , being strongly bound in his seruice , & stedfastly continued in the same , might more grieuously ofsend god , and bring iust condemnation vpon themselues . and for the greater , and more forceable inticing allurement hereunto , hee promiseth to giue and doe many things for their sakes , and reueale to them hidden secrets , and future euents , such e as he himselfe purposeth to doe , or knoweth by naturall signes shall come to passe . so then to conclude , in f euery magicall action , there must be a concurrence of these three . first , the permitting will of god. secondly , the suggestion of the diuell , and his power cooperating . thirdly , the desire and consent of the sorcerer ; and if ● any of these be wanting , no trick of witch-craft can be performed . for if god did not suffer it , neither the diuell , nor the witch could preuaile to do any thing , no not so much as to hurt one h bristle of a swine . and if the diuell had not seduced the minde of the wicked woman , no such matter would haue beene attempted . and againe , if hee had not the witch to bee his instrument , the diuell were debarred of his purpose . and as these euill spirits are in themselues different in power , vnderstanding , and subtiltie : so can their seruants do more or lesse through their meanes . i conclude with that memorable speech of a most noble and learned man , i the diuell is the author and principall of all that euill which the witch or wisard committeth , not thereby to make them more powerfull , but to deceiue them by credulity and ouer-light beliefe , and to get himselfe a companion of his impiety , cruelty , and hatred , which he beareth both to god and man ; and also of eternall damnation : for indeed it is his worke , which the foolish and doating wisards coniecture is brought to passe by the words and inchantments which they vtter : and is very busie thus to colour his proceedings , which neuer come abroad in their owne likenesse , because he enuieth the blessed estate of man , and his eternall saluation purchased by the perfect obedience of christ the redeemer , and hateth that image of god which hee beholdeth in him ; much like the panther , k who when hee cannot get hold of the man himselfe , is so inflamed with rage , that he teareth his picture in peeces violently which is cast vpon the ground to hinder his pursuit of the hunter who hath carried away his whelpes . and l so as lactantius speaketh , these vncleane sprits cast from heauen , wander vp and downe the earth , compasse land and sea , seeking to bring men to destruction as a con fort of their owne desperate and irrecouerable estate . the fourth proposition . hauing shewed before , that the practise of witches receiueth the being and perfection from that m agreement which is made betweene them and the diuell , it now followeth necessarily , that we do enquire whether it bee possible that there may be any such agreement and league betweene them . the cause of doubt ariseth from the diuersity or disparity of their natures , the one being a corporall substance , the other spirituall , vpon which ground some n haue sopposed that no such contract can passe : but we are to hold the contrary assirmatiue , both de esse , and de posse , that that there may be , and is , notwithstanding this difference of essence , a mutuall contract of the one with the other : for we read of undry leagues between god & his people , and some with great solemnitie of ceremonies vsed in the same , a o genesis . . . and deut. . . and in many other like places , yet is hee a simple essence , p free from all diuision , multiplication , composition , accidents , incorporeall , spirituall , and inuisible . but in angelicall creatures , though there be no physicall composition of matter and forme , or a soule and a body ; yet is there a metaphysicall , being substances consisting of an act and possibility , subiect and accidents . and further , betweene a spirit and a man , there is communication of the vnderstanding and will , the faculties and actions where of must concurre in euery couenant , which is nothing else but the consent of two or more persons about the thing . and when the diuell durst in expresse tearmes tender a contract to our blessed sauiour , tempting him in the wildernesse , shewing him the kingdomes of the world , and the glory thereof , offered them with this condition , all these will i giue thee , if thou wilt fall downe and worship me , mat. . . how much more then will hee aduenture vpon man , weake , wicked , and easie to be seduced ? an●…o q can doubt but that these bee the solemne and formall words of a bargaine , d●… vt des , do vt facias , i giue this for to haue that giuen , i bestow this , to haue such , or such a thing done for me . now this couenant is of two sorts , secret or manifest ; secret , when one indeuoureth or intendeth to do any thing by such meanes , which neither in nature , nor by institution hauo power to produce the purposed effects , or be conioyned as necessary with other , which can bring the same to passe . expresse , wherein consent is giuen either by writing , and words , or making such signes , whereby they renounce god , and deuote themselues slaues and vassals vnto the diuell , hee promising , that vpon such condition they shall doe wonders , know future euents , helpe and hurt at their pleasure , and others like vnto these . an example whereof wee may obserue in r siluester the second , one of the holy fathers of rome , who did homage to the diuell his lord , and made fidelity to liue at his will and appoyntment , vpon condition to obtaine what he desired , by which meanes he got first the bishopricke of rhemes , after of rauenna , and at the last the papacie of rome . which sea , though it will yeeld good plenty of such like presidents , and we may finde them in authenticall records of histories , yet i content my selfe with this one . s the formall tearmes of this couenant , as they bee set downe by some , are most dreadfull : and the seuerall poynts these . to renounce god his creato●…●…nd that promise made in baptisme . to deny iesus christ , and refuse the benefites of his obedience , yea to blaspheme his glorious and holy name . to worship the deuill , & repose all confidence and trust in him . to execute his commaundements . to vse things created of god for no end , but to the hurt and destruction of others . and lastly , to giue himselfe soule and body to that deceitfull and infernall spirit , who on the other part appeareth to them in the shape of a man ( which is most common ) or some other creature , conferreth familiarly , and bindeth himselfe by many promises , that at all times called for , he will presently come , giue counsell , further their desires , answer any demaund , deliuer from prison , and out of all dangers , bestow riches , wealth , pleasure , and what not ? and all without any labour and paines-taking , in a word to become seruiceable to their will , & accomplish all their requests . and this is that which the prophet esay speaketh , chap. . . to make a couenant with death , and an agreement with hell . the consent of the ancient fathers , if there were any doubt , might be added to the further clearing of this conclusion . for t cyprian directly affirmeth , that all those who vse magicall arts , make a couenant with the diuell , yea he himselfe , while he practized the same ( before his calling to the light and true knowledge of god ) was bound vnto him by an especiall u writing , whereunto some subscribe with their owne bloud , which was a vse among diuers nations , and a most sure bond of constant friendship , and x inuiolable consociation . but herein these seduced wretches are deceiued : for these promises which he makes , are treacherous , and the obseruances whereunto he enioyneth and perswadeth them , as powerfull in producing such or such effects , meere deceipts , and haue no qualitie in them to that purpose , but respecteth his owne ends , which are one of these foure . first , to the mouing of them to the breaking of gods law . secondly , to adore him with diuine worship and sacred rites . thirdly , to weaken their hope and faith in god fourthly , to couer his owne fraud and treachery , that it may not be perceiued . and when they finde this impostor failing in the performance of his vowed promises , then he wanteth not his shifts : as that these defects are not to be imputed to him , or the weakenesse of the art , but their owne negligence or ignorance , who haue not exactly obserued such directions , and in that manner they were deliuered : or mistooke his meaning , which is commonly deliuered in y ambiguous tearmes , such as will admit a double construction : and herein appeareth the lamentable and woefull blindnesse of man , who is contented to swallow vp , and excuse many of his lies by one truth fore-told , which hath casually come to passe , whereas in other matters they make light account of , yea cōtemne infinit truths , if they shall finde by long search and diligent inquiry , but one falshood . wherefore it behooueth vs to be carefull centinels ouer our selues , for that our grand z aduersary , proud , enuious , and not standing in the truth , reposeth all his possibility of victory in lies , and out of this poysoned sinke , deuiseth all kinde of deceits , that so hee might depriue man of that happy and blessed estate which he lost by pride , and draw him into the society of his owne damnation : therefore it is a needfull caueat giuen by one of the ancient fathers : our enemy is old against whom wee fight , sixe a thousand yeares fully compleat are passed since he began to oppose himselfe against vs ; but if wee obserue the commandements of god , and continue stedfast in faith , apprehending iesus christ , then shall we be able to withstand all his violent assaults , and ouer-come him because christ in whom we trust , is inuincible . the fifth proposition . the diuell can assume to himselfe b a body , and frame a voyce to speake with , and further instruct and giue satisfaction to those who haue submitted themselues vnto him , and are bound to his seruice . for he lost not by his transgression and fall , his naturall c endowments , but they continued in him whole d and perfect , as in the good angels , who abide in that obedience and holinesse wherein they were created , from whence a reason confirmatiue may bee thus framed , good angels can take vnto themselues bodies , as genes . . . iudg. . . . therefore the euill also . thus the diuell hath appeared to some in the forme of a e man , cloathed in purple , & wearing a crowne vpon his head : to others in the likenesse of a f childe : sometime he sheweth himselfe in the forme of foure-footed beastes , foules , creeping things , g roaring as a lyon , skipping like a goat , barking after the manner of a dogge , and the like . but h it is obserued by some , that he cannot take the shape of a sheepe , or doue , though of an angell of light : . cor. . . and further , i most of the learned doe hold , that those bodies wherein they doe appeare , are fashioned of the k aire , ( though it is not to be denied , but they can enter into other , as the diuell did into the serpent , deceiuing eue , gen. . . ) which if it continuing pure and in the owne nature l , hath neither colour nor figure , yet condensed receiueth both , as wee may behold in the clouds , which resemble sometime one , sometime another shape , and so in them is seene the representation of armies fighting , of beasts and birds , houses , cities , and sundry other kinds of apparations . histories of all can witnesse of the diuels appearance in human m shape : thus a pseudo , moses , or messias in crete , perswaded the iewes that it was he who brought their fathers the israelites out of egypt , and led them through the red sea , and would conduct them also out of that land vpon the waters into iudea . but many following his counsell , perished : the rest admonished by that destruction , turned back , accusing their folly ; and when they made enquiry for this guide , to haue rewarded him according to his desert , was no where to be found , whereof they conceiued hee was a diuell in mans likenesse . and such an one n was that merry ( but malicious ) spirit , who walked for a long time in saxony , and was very seruiceable , clothed in country apparrell , with a cappe on his head , delighted to conuerse and talke with the people , to demaund questions , and answer what he was asked , hurting none , except iniured before , and then declared himselfe a right diuell in reuenge . o the late discoueries and nauigations made into the west indies , can furnish vs with abundant testimonies hereof , in which the mindes of the inhabitants are both terrified & their bodies massacred by his visible sight , and cruell tortures ; yet ( which is the opinion of many learned ) he cannot so perfectly represent the fashion of a mans body , but that there is some sensible deformity , by which hee bewrayeth himselfe ; as his p feete like those of an ox , a horse , or some other beasts , clouen houed , his hands crooked , armed with clawes , or talants like a vulture : or some one mis-shapen part , wherein ( though hee delight in the shape of man , as most fitting for company and conference ) is demonstrated , the great and tender loue of god toward vs , who hath so branded this deceiuer , that hee may bee discerned euen of those who are but of meane capacity , and so consequently auoyded . and as in his body assumed , so in his speech there is a defect , for it is weake , small , whispering , imperfect . and thus it is q reported of hermolaus barbarus , who inquiring of a spirite , the signification and meaning of a difficult r word in aristotle , he hard a low hissing , and murmuring voyce giuing answere . and this hee doth of set purpose , that so his sophisticall & doubtfull words might be the lesse perceiued . neither can this seeme strange to any , that the diuell should speake , who brought a voyce from trees to salute s apollonius , and inspired that talkatiue oke in dodona , famous for the oracles vttered there in heroicall verse , to the grecians , and to euery nation in his owne language , chaldeans , egyptians , armenians , and other people who were led by him , and depended vpon his resolution . and thus the t image of memnon , when the sunne did shine vpon it , and his beames touched the lips thereof , ( which was at the arising in the east ) speake vnto them who were present . and considering , as hath beene mentioned before , that there passeth betweene the witch and her diuell , a compact , as with a maister and a seruant , it must therefore consist vppon prescript tearmes of commaunding , and obeying ; and then of necessity is required a conuersing together ; and conference whereby the same couenant may be ratified . the sixt proposition . god giueth , both the diuell , and his seruants the witches , power sometimes to trouble his owne children ; so u christ our blessed sauiour , was by sathan carryed from place to place , math. . . iob x in strange manner afflicted , and his children slaine , through his power , whom none can conceiue but were gods seruants , religiously brought vp in his feare : and their father hath an honourable testimonie from the mouth of god himselfe , iob . ver . . dauid , a man according to gods owne heart , acts . . is by sathan stirred vp to number the people , . chron. . . and that incuriosity and the pride of his heart , onelie to know the multitude of his subiects , . sam. . whereas the law appoynteth another end , exod. . . which hee had y now forgotten , the maintenance of the ministerie and worshippe of god. and a daughter of abraham is bound of the diuell eighteene whole yeeres , had a spirit of infirmity , was bowed together , and could in no wise lift vp herselfe , lu. . . . a grieuous calamity in respect of the author , the continuance , and the effect . but to handle this poynt a little more distinctly ; it shall not be amisse to open first some reasons , why god doth giue this power to the diuel ouer the righteous his children sometimes , as also vpon the wicked and disobedient to his will : and in the second place , why witches haue the like leaue graunted vnto them . therefore for his children . the first reason of his permission is his inscrutable y wisedome , who out of euill bringeth good ; so paul had a minister of sathan to buffet him , to keepe him in humility , that hee might not waxe proude and high-minded , in regard of those great mysteries which were reuealed when hee was taken into the third heauen , . corint . . . thus his tentation was a medicine preseruatiue preuenting the disease of his soule , which otherwise hee might haue falne into , z for both himselfe , and the rest of the apostles , though they were chosen vessells , yet were they also fraile and brittle , wandring yet in the flesh vpon earth , not triumphing securely in heauen . second , it is a proceeding from his mercy and goodnes , for the trial of faith , obedience and constancy in such as belong to god : whereof there is an excellent patterne , and vnparaleld in iob . . . &c. for by this triall is made a proofe to examine whether wee doe continue firme vpon our square , and vnshaken , or no ; and be not remoued , eyther by the b seeming wonders of the diuell , or of his seruants and associats . and therefore the apostle pronounceth him blessed , who endureth temptation , for when hee is tryed hee shall receiue the crowne of life , which the lord hath promised to them that loue him , iames . . for he is faithfull , and wil not suffer vs to be tempted aboue that we are able , but with the temptation also make away to escape , &c. . cor . . third , wee are admonished alwayes to stand in a readines , and be armed for to fight , prepared to withstand the diuell , knowing that god doth oftentimes giue him leaue to assault vs. therefore we haue need to be furnished in all points , for we wrastle not against flesh and blood , but against principalities , against powers , against the rulers of the darkenesse of this world , against spirituall wickednesses in high places , ephes. . . . and 〈◊〉 . pet. . . . be sober and vigilant , because your aduersary the diuell as a roaring lyon walketh about , seeking whom he may deuoure . he d is no weake assaylant , and therefore heere by the apostle are noted in him foure things : first , his power ( a lyon ) : second , his hatred , and wrath in the word ( roaring ) : third , his subtilty ( walking about ) obseruing euery oportunity and occasion to hurt vs : fourth , his cruelty ( deuoure ) no contentment but in our ruine and vtter destruction . fourth , god would haue vs get the victorie against sathan , and take knowledge , that christ on our side fighteth for vs , through whom we triumph , and so are made more vndoubtedly assured of our saluation ; and this is that which hee promised , the e seed of the woman shall bruise the head of the serpent , gen. . . and the apostle confirmeth , god shall tread downe sathan vnder your feete , rom. . . god suffereth the diuell to preuaile against the wicked , yet in the most holy there is no iniustice . chron. . . but first , f herein is the declaration of his iustice , whereby hee punisheth obstinate sinners , & those who prouoke him to wrath , and will not repent : and thus it is sayd of the aegiptians , whom no plagues could soften , that hee cast vpon them the fiercenes of his anger , and indignation , and trouble , by sending euill angels among them , g psalm . . and when saul had neglected the commandement of god , an euill spirit from the lord troubled him , . sam. . . thus ahab seduced by his false prophets descendeth into the battaile , and is slaine ( contemning the words of michaiah ) in h whose mouthes the diuell was a lying spirit , who sent of the lord , perswaded him and preualled , . kin. . . . . second , by affiiction in the body or goodes , god would quicken them vp to seeke the saluation of their soules . and so paul gaue ouer a seandalous and incestuous person vnto the diuell , that he might be induced to forsake his sin liue chastely heereafter , and be an edifying example to those whom he had offended : and this kinde of discipline was more soueraigne , then any other could haue beene , because mans nature abhorreth sathan , and trembleth with feare once to conceiue that he should fall into his power and hands , and this is that which he writeth , aduising the corinthians to deliuer him vnto sathan , for the destruction of the flesh , that the spirit may be saued in the day of the lord iesus , . cor. . . and in this sort he speaketh of two other deceiuers and blasphemers , hymenaeus and alexander , i haue deliuered them vnto sathan , that they may learne not to blaspheme , . timothie . . therfore this giuing ouer , was not to destruction , but for correction . the last poynt propounded , was , that witches haue power granted to vex gods owne children aswell as others , and preuaile ouer them ; and that we doe enquire ( so farre as we may , and is iustifiable ) of the causes thereof , which may be these . first , 〈◊〉 this is permitted vnto them for the experience of their faith and integrity , so that by this meanes their loue towards god which lay hidden in the heart , is now made manifest . to be quiet and patient in prosperity , when we may enioy benefites at our owne pleasure , is a matter easily to be performed : but to endure the fire of tribulation , that is the proofe of a stedfast christian , and in losses and sickenesse procured by such to bee silent , and submit our selues , this is the note of a faithfull man , & to choose rather obeying the law of god , to beare the infirmity of the body , then to ouer-flow in riches , and enioying health and strength offend the lord. second , this maketh a difference betweene the wicked and the godly : for thus the holy apostle speaketh of the righteous , that by many afflictions they must enter into the kingdome of heauen , act. . . and all that will liue godly in christ iesus suffer tribulations , . timoth. . . for whom the lord loueth , he doth chasten , prouer. . . it is a christians glory to vndergoe for gods cause , any vexation whatsoeuer , whether wrought by the diuell , or brought to passe by wicked men his k instruments ; for when he is tryed , hee shall receiue the crowne of life , which god hath promised to those who loue him , iames . . but wee reade contrary of the wicked , they become olde , yea , are mighty in power , their seede is established in their sight with them , and their of-spring before their eyes , their houses are safe from feare , neyther is the rod of god vpon them , &c. they spend their dayes in wealth , and in a moment go downe into the graue , iob . . . . &c. yet surely they are set in slippery places , sodainely destroyed and perished , & horribly consumed as a dreame when one awaketh : o lord , thou shalt make their image despised , &c. psal. . . . . the seuenth proposition . more women in a farre different proportion prooue witches then men , by a hundred to one ; therefore the lawe of god noteth that sex , as more subiect to that sinne , exodus . . it is a common speach amongst the iewish rabbins , l many women , many witches : and it should seeme that this was a generally receiued opinion , for so it is noted by pliny , quintilian , and others , neyther doth this proceede ( as some haue thought ) from their frailtie and imbecillity , for in many of them there is stronger resolution , to vndergoe any torment then can bee found in man , as was made apparant in that conspiracy of piso against nero , m who commannded that epicharis , knowne to bee of the same faction , should first presently be set vpon the racke , imagining that being a woman , she would neuer bee able to òuercome the paine : but all the tortures that he or his could deuise , were not able to draw from her the least confession of any thing that was then obiected against her . the first dayes question shee so vtterly contemned , that the very chaire in which they conueied her from the place , did seeme as a chariot wherein shee rid , triumphing ouer the barbarous vsage of their inhumane cruelty . the morrow following brought thither againe , after many rough incounters , remained so vnshaken , that wrath it selfe grew madde , to see the strokes of an obstinate and relenting fury fall so in vaine vpon the softer temper of a woman : and at the last tooke a scarfe from about her necke , and by it knits vp within her bosome the knowledge shee had of that fact , together with that little remainder of spirit , whereof by force and violence they laboured to depriue her . n former ages haue likewise produced leena an exemplary president of this sort , to all posterity , who when armodius and aristogito●… hauing failed of the execution of their enterprise against hipparchus a tyrant , had beene put to death , she was brought to the torture to be enforced to declare what other complices there were of the conspiracie . but rather then shee should bee compelled thereunto , bit her tongue asunder , and spit it in the face of the tyrant , that though she would , yet could not now disclose them . in remembrance whereof the athenians caused a lyon of brasse to bee erected , shewing her inuincible courage by the generosity of that beast , and her perseuerance in secrecie , in that they made it without a tongue . therefore the learned haue searched out other causes thereof , and among the rest , obserued these as the most probable . first , they are by nature credulous , wanting experience , and therfore more easily deceiued . secondly , o they harbour in their breast a curious and inquisitiue desire to know such things as be not fitting and couenient , and so are oftentimes intangled with the bare shew and visard of goodnesse . as the lady of rome , who was importune , and vehemently instant vpon her husband , to know what was debated of that day at the councell table . and when he could not be at rest , answered , the priests had seene a larke flying in the aire with a golden helmet on his head , and holding a speare in his foot . scarce she had this , but presently she told it to one of her maids : she to another of her fellowes , so that report was spread through the whole citie , and went for currant vntill it receiued a checke : but all are not of this mould . thirdly , their complection is softer , and from hence more easily receiue the impressions offered by the diuell ; as when they be instructed and gouerned by good angels , they proue exceeding religious , and extraordinarily deuout : so consenting to the suggestions of euill spirits , become notoriously wicked , so that there is no mischiefe aboue that of a woman , eccles. . . &c. fourthly , in them is a greater facility to fall , and therefore the diuell at the first tooke that aduantage , and set vpon eue in adams absence , genes . . . fifthly , this sex , when it conceiueth wrath or hatred against any , is vnplacable , possessed with vnsatiable desire of reuenge , and transported with appetite to right ( as they thinke ) the wrongs offered vnto them : and when their power herein answereth not their will , and are meditating with themselues how to effect their mischieuous proiects and designes , the diuell p taketh the occasion , who knoweth in what manner to content exulcerated mindes , windeth himselfe into their hearts , offereth to teach them the meanes by which they may bring to passe that rancor which was nourished in their breasts , and offereth his helpe and furtherance herein . sixthly , they are of a slippery tongue , and full of words : and therefore if they know any such wicked practises , are not able to hold them , but commnnicate the same with their husbands , children , consorts , and inward acquaintance ; who not consideratly weighing what the issue and end thereof may be , entertaine the same , and so the poyson is dispersed . thus dalilah discouered her husbands strength where it lay , vnto the philistines ; and procured his infamous and disastrou●… ouer-throw . iudg. . . hitherto in some popositions i haue set downe the originall of witch-craft , and other such curious and vnlawfull arts , the quality of the persons agents in the same , the power of the diuell , and his confederates , the league of association which enterchangeably passeth betweene them , his assuming a body , and framing a voice for the performance of that businesse ; that women , and why , are most subiect to this hellish practise . now the truth of all these shall appeare by exemplary proofes in the narration following . a true narration of some of those witch-crafts which marie wife of henry smith glouer did practise , and of the hurts she hath done vnto sundry persons by the same : confirmed by her owne confession , and from the publike records of the examination of diuers vpon their oaths : of her death , and execution for the same , which was on the twel●…th day of ianu●… i●… last past . marie wife of henrie smith , glouer , possessed with a wrathfull indignation against some of her neighbours , in regard that they made gaine of their buying and selling cheese , which shee ( vsing the same trade ) could not doe , or they better ( at the least in her opinion ) then she did , often times cursed them , and became incensed with vnruly passions , armed with a setled resolution , to effect some mischieuous proiects and designes against them . the diuell who is skilfull , and reioyceth of such an occasion offered , and knoweth how to stirre vp the euill affected humours of corrupt mindes ( she becomming now a fitte subiect , through this her distemper , to worke vpon , hauing the vnderstanding darkened with a cloude of passionate , and reuengefull affections ) appeared vnto her amiddes these discontentments , in the shape of a blacke man , and willed that she should continue in her malice , enuy , hatred , banning and cursing ; and then he would be reuenged for her vpon all th●…se to whom she wished euill : and this promise was vttered in a lowe murmuring and hissing voyce : and at that present they entred tearmes of a compact , he requiring that she should forsake god , and depend vpon him : to which she condescended in expresse tearmes , renouncing god , and betaking herselfe vnto him . i am sparing by anie amplification to enlarge this , but doe barely and nakedly rehearse the trueth , and number of her owne words vnto mee . after this hee presented himselfe againe at sundry times , and that to this purpose ( as may probably bee coniectured ) to hold her still in his possession , who was not able , eyther to looke further into these subtilties , then the superficiall barke thereof , or not discouer the depth of his designements , and in other formes , as of a mist , and of a ball of fire , with some dispersed spangles of blacke ; and at the last in prison ( after the doome of iudgement , and sentence of condemnation was passed against her ) two seuerall times , in that figure as at the first : only at the last he seemed to haue a paire of horns vpon his head , and these as shee c●…me downe from her chamber , being sent for to conferre with some learned and reuerend diuiues , by whose prayers and instructions she might be brought to the sight and confession of her grieuous offences , be regained and rescued out of his hands , brought to repentance , and the fauour of god , assured hope of mercie , and eternall life , and at these times he wished her to confesse nothing to any of them , but continue constant in her made promise , rely vpon him , and hee would saue her . this was too high a straine aboue his reach to haue made it good , and a note of his false descant , who hauing compassed this wretched woman , brought her to a shamefull and vntimely end ; yet doing nothing herein contrary to his malicious purposes , for hee was a muttherer from the beginning , iohn . . now then , to descend to particulars , and the effects of this hellish association mad●… . being thus ioyned and linked together in a reciprocall league , he beginneth to worke for her , in procuring the mischiefe of those whom she maligned , whereof these few acknowledged by her selfe , may yeeld some taste of more , though concealed . ¶ her wicked practise against iohn orkton . the first who tasted of the gall of her bitternes was iohn orkton a sailer , and a man of strong constitution of body , who about some fiue yeares sithence , returning out of holland in the netherland , or low countries beyond the seas , happened , for some misdemeanors committed by him to strike the sonne of this mary smith ( but in such sort as could not in reason bee offensiuely taken ) who hearing his complaint , came foorth into the streete , cursing and banning him therefore , as oftentimès shee did , dwelling in the next adioyning house , and wished in a most earnest and bitter manner , that his fingers might rotte off ; wherevpon presently hee grew weake , distempered in stomacke , and could digest no meate , nor other nourishment receiued , and this discrasie or feeblenesse continued for the space of three quarters of a yeare ; which time expired , the fore-mentioned griefe fel downe from the stomacke into his hands and feete , so that his fingers did corrupt , and were cut off ; as also his toes putrisied & consumed in a very strange and admirable manner . neuerthelesse , notwithstanding these calamities , so long as hee was able , went still to sea , in the goods and shippes of sundry merchants ( for it was his onely meanes of liuing ) but neuer could make any prosperous voyage ( as then other men did ) eyther beneficiall to the owners , or profitable to him selfe . whereupon , not willing to bee hindrance to others , and procure no good for his owne maintenance by his labours , left that trade of life , and kept home , where his former griefe encreasing , sought to obtaine help and remedie by chirurgery , and for this end went to yarmouth , hoping to be cured by one there , who was accompted very skilfull : but no medicines applyed by the rules of arte and experience , wrought any expected or hoped for effect : for both his hands and feete , which seemed in some measure euery euening to be healing , in the morning were found to haue gone backeward , and growne far worse then before : so that the chirurgian perceiuing his labour to bee wholly frustrate , gaue ouer the cure , and the diseased patient still continueth in a most distressed and miserable estate , vnto the which hee was brought by the hellish practises of this malitious woman , who long before openly in the streetes , ( whenas yet the neighbours knew of no such thing ) reioycing at the calamity , said , orkton now lyeth a rotting . and no maruell though she could tell that which herselfe had done , and her good maister would not suffer to be concealed , but that the testimony of her owne tongue should remayne as a record towardes her further detection and condemnation , who sought meanes of her voluntary accord to be reconciled with the wofull distressed party , but this was nothing else but to plaister ouer and disguise her former inhumane and barbarous actions , for no reliefe at all followed thereof : for oftentimes , as hath beene prooued , the a diuells and witches his instruments doe cause such diseases , which neyther the one , nor the other can remoue againe . and this is not any vaporous imagination , but a most vndoubted trueth . for now this poore man continueth still in a lamentable estate , griefe , and paines encreasing , without hope of helpe , except god in the abundance of his tender mercies vouchsafe to grant comfort and deliuerance . ¶ her wicked practise against elizabeth hancocke . the second person distressed , by this witch , was elizabeth hancocke , then widdow , now wife of iames scot : the maner , occasion , and proceeding of whose dealing against her was thus . she comming out of the towne from the shoppe of one simon browne a silkeman , vnto whom she had carried home some worke , which was by him put out vnto her ; henry smith , as shee passed by his doore , tooke her by the hand , and smilingly said , that his ducke ( meaning his wife , this woman of whom we now speake ) tolde him that shee had stolne her henne ; which wordes shee then passed ouer , as onely spoken in merriment , and denying the same : in the meane time , as they were interchanging these words , shee came herselfe , and directly charged her with the henne , and wished that the bones thereof might sticke in her throat , when she should eate the same : which speech also she made no great reckoning of , supposing them to be but words of course , and might bee vttered in jeast . neuerthelesse , afterward better considering of the same , conceiued much griefe , to bee counted one of so euill quality and disposition , and espying that hen for which she was accused , to sit vpon the hatch of her shoppe doore , went to her , and mooued with the indignity of that slaunder , and vniust imputation , told her in some passion and angry manner , that it was a dishonest part thus to blemish the good name of her neighbors with so vntrue aspersions : whereupon , breaking foorth in some violence , she wished the pox to light vpon her , and named her prowde ●…inny , prowde flurts , and shaking the hand , bade her go in , for she should repent it ; and the same night , within three or foure houres after these curses and imprecations vttered , she was taken and pinched at the heart , and felt a sodaine weaknesse in all the parts of her body ; yet her appetite to meate nothing diminished , and so continued for the space of three weekes ; in which time , when she was any thing well , would come to the doore , and leane vpon the stall , whom this marie smith seeing , did euerbanne , adding the former curse , the poxe light vpon you , can you yet come to the doore ? and at the end of these three weekes , beeing but very weake , came soorth as shee vsed to doe , to take the ayre , this mischieuous woman most bitterly cursed her againe , whereupon she went into the house , fell into such a torturing fit , and nipping at the heart , that she fainted , hardly recouerable for the space of halfe an houre , and so grieuously racked and tormented through all parts of her body , as if the very flesh had beene torne from the bones , by the violent paine whereof she could not refraine , but tore the haire from off her head , and became as one distraught , bereaued of sence , and vnderstanding : and the same night the bed whereon she lay , was so tossed , and lifted vp and downe , both in her owne feeling , and in the sight of others then present beholders of her extreamities , by the space of one houre or more , that she was therewith exceedingly terrified , & did thinke oftentimes in her sleepe , that she did see this marie smith standing before her . and this sit continued sixteene houres , during which passion edward drake her father came to the towne , touched with griefe for this torture of his daughter ( as parents hearts are relenting and tender , and naturall compassion is soone stirred vp in them ) tooke her vrine , went to one for his aduice ( whose fact herein is no way instifiable , and argued but a small measure of religion , and the knowledge of god in him ) who first tolde vnto him the cause of his comming , that is , to seeke help for his daughter , and then added , that she was so farre spent , that if hee had stayed but one day longer , the woman who had wrongd her , would haue spent her heart , and so become vnrecouerable , and thereupon shewed him her face in a glasse ; and further , opened the beginning cause of falling out , which was for a hen , which before this , drake neyther knew nor heard of , and then gaue his counsell for remedy , which was the matter sought for & desired , & that was in this order . to make a cake with flower from the bakers , & to mix the same instead of other liquor , with her own water , and bake it on the harth , wherof the one halfe was to be applyed and laid to the region of the heart , the other halfe to the back directly opposit ; & further , gaue a box of ointment like triacle , which must be spread vpon that cake , and a powder to be cast vpon the same , and certaine words written in a paper , to be layd on likewise with the other , adding this caueat , that if his daughter did not amend within six houres after the taking of these receits , then there was no health or recouery to be looked for : & further , wished silence to be kept herein , for the womā who had done this , would know any thing . and being thus furnishing with instructions , and returning home , as hee alighted from his horse to enter into that house where his daughter lay ( being the next vnto mary smiths ) shee then stood leaning ouer her shop window , whom hee knew to be that person , which was shewed vnto him , and she cursed him passing by , and told his daughter that her father had beene with a wisard . and the next day following after they had put in practise the directions giuen , she affirmed to diuers of the neighbours , that drake the afflicted womans father , had beene to aske counsell , and made a witch cake , but shee would learne how they came to haue that knowledge : yet for the present she found helpe , and was freed from the languishing and other conflicts wherewith she was assaulted by the space of sixe weekes . after this , being married vnto iames scot , a great cat which kept with this witch ( of whose infernall both purposes and practises wee now speake ) frequented their house ; and vpon doing some scathe , her husband moued therwith , thrust it twice through with his sword : which notwithstanding those wounds receiued , ran away : then he stroke it with all his force vpon the head with a great pike staffe , yet could not kill her ; but shee leapt after this vpward almost a yard from the boords of that chamber where she now was , and crept downe : which hee perceiuing , willed his lad ( a boy of foureteene yeares ) to dragge her to the muck-hill , but was not able ; and therefore put her into a sacke , and being in the same , still moued and stirred . whereupon they put her out againe , and cast her vnder a paire of staires , purposing in the morning , to get more helpe , and carry her away ; but then could not be found , though all the doores that night were locked , and neuer heard what afterward became thereof . not long after , this witch came-forth with a birchin broome , and threatned to lay it vpon the head of elizabeth scot , and defiled her cloathes therewith , as she swept the street before her shop doore , and that in the sight of her husband , who not digesting this indignity offered vnto his wife , threatned that if she had any such fits , as she endured being a widow before marriage , hee would hang her . at this she clapped her hands , and said hee killed her cat. and within two or three dayes after this enterchange of words betweene them , his wife was perplexed with the like paine and griefe at her heart , as formerly she had beene ; and that for two dayes and a night : wherefore her husband went to this wrathfull and malicious person , assuring that if his wife did not amend , hee would accuse her to the magistrate , and cause the * rigor of the law to be executed vpon her , which is due to such malefactors . these things were done some three yeares sithence . the party troubled yet liueth , but in no confirmed health , nor perfect soundnesse of body . her wicked practises against cicely balye . a third subiect whereupon this wrathfull womans anger wrought , was c●…eely balye , then seruant to robert c●…ulton , now wife of william vaux , who sweeping the street before her maisters doore vpon a saturday in the euening , mary smith began to pick a quarrell about the manner of sweeping , and said vnto her she was a great fattail'd sow , but that fatnesse should shortly be pulled downe and abated . and the next night being sunday immediatly following , a cat came vnto her , sate vpon her breast , with which she was grieuously tormented , and so oppressed , that she could not without great difficulty draw her breath , and at the same instant did perfectly see the said mary in the chamber where she lay , who ( as she conceiued ) set that cat vpon her , and immediatl after fell sicke , languished , and grew exceeding leane ; and so continued for the space of halfe a yeare together , during the whole continuance in her maisters seruice ; vntill departing from him , she dwelt with one mistres garoway , and then began to bee amended in her health , and recouer of her former pining sicknesse : for this witch had said , that so long as she dwelt neere her , she should not be well , but grow from euill to worse . thus euery light trifle ( for what can bee lesse then sweeping of a little dust awry ? ) can minister matter to set on fire a wrathfull indignation , and inflame it vnto desired reuenge , the diuell being willing to apprehend and take hold vpon such an occasiō , that so he might do some pleasing office his bond-slaue , whom she adored in submisse maner , vpon her knees , with strange gestures , vttering many murmuring , broken , and imperfect speeches , as this cicely did both heare and see , there being no other partition between the chamber wherein shee performed these rites , and the house of her maister with whom she then dwelt , but only a thin feeling of boord , through a cranny or rift whereof she looked , listned attentiuely vnto her words , and beheld ( diligently her behauiour , and might haue seene and heard much more , but that she was with the present spectacle so affrighted , that shee hastned downe in much feare and distemper . her wicked practise against edmund newton . the fourth on dammaged by this hagge , was one edmund newton : the discontentment did arise from this ground ; because hee had bought seuerall bargaines of holland cheese , and sold them againe , by which she thought her benef●… to be somewhat impaired , vsing the like kinde of trading . the manner of her dealing with him was in this sort . at euery seuerall time of buying cheese he was grieuously afflicted , being thrice , and at the last , either she or a spirit in her likenesse did appeare vnto him , and whisked about his face ( as he lay in bed ) a wet cloath of very loathsome sauour ; after which hee did see one cloathed in russet with a little bush beard , who told him hee was sent to looke vpon his sore legge , and would heale it ; but rising to shew the same , perceiuing hee had clouen feet , refused that offer , who then ( these being no vaine conceits , or phantasies , but well aduised and diligently considered ●…bseruances ) suddenly vanished out of sight . after this she sent her impes , a toad , and crabs crawling about the house , which was a shoppe planchered with boords , where his seruants ( hee being a shooe-maker ) did worke : one of which tooke that toad , put it into the fire , where it made a groaning noyse for one quarter of an houre before it was consumed ; during which time mary smith who sent it , did endure , ( as was reported ) torturing paines , testifying the felt griefe by her out-cryes then made . the sicknesse which he first sustained , was in manner of a madnesse or phrensie , yet with some interposed release of extremity : so that for thirteene or foureteene weekes together hee would be of perfect memory , other times distracted and depriued of all sence . also the ioynts and parts of his body were benummed , besides other pains and greifes from which hee is not yet freed , but continueth in great weakenesse , disabled to performe any labour , whereby hee may get sufficient and competent maintenance . and by the councel of some , sending for this woman by whom hee was wronged , that he might scratch her ( for this hath gone as currant , and may plead prescription for warrant a foule sinne among christians to thinke one witch-craft can driue out another ) his nailes turned like feathers , hauing no strength to lay his hands vpon her . and it is not improbable but that she had dealt no better with others then these aboue mentioned . for mr thomas yonges of london , fishmonger , reported vnto me , that after the demand of a debt due vnto mr iohn mason , silkeman of the same citie , whose widow hee married , from henry smith glouer her husband , some execrations and curses being wished vnto him , within three or foure dayes ( being then gone to yarmouth in norfolke vpon necessary businesse ) there fell sicke , and was tortured with exceeding and massacring griefes , which by no meanes ( hauing vsed the aduise of sundry learned and experienced physitians in norwich ) could in any part be mitigated , and so extraordinarily vexed thirteene moneths , was constrained to go on crutches , not being able to feed himselfe , and amended not before this mischieuous woman was committed to prison ( accused for other wickednesses of the like kinde ) at which time ( so neere as he could coniecture ) he then receiued some release of his former paines , though at the present when hee made this relation , which was at candlemas last past , had not perfectly recouered his wonted strength : for his left hand remained lame , and without vse . but thus much by the way onely , omitting how before this accident a great water-dogge ranne ouer his bed , the doore of the chamber where he lay being shut , no such one knowne ( for carefull enquiry was made ) either to haue been in that house where hee lodged , or in the whole towne at any time . i doe not insist vpon this , because shee did not nominate him or any other vnto vs , but onely those foure already expressed : and for the wrongs done to them , she craued mercy at gods hands , as for all other her sins , and in particular for that of witch-craft , renounced the diuell , embraced the mercies of god purchased by the obedience of iesus christ , and professed that her hope was onely by his suffering and passion to bee saued . and all these , that is to say , her former grieuous offences committed against god , and his people , her d●…fiance of the diuell , and reposing all confidence of saluation in christ iesus alone , and his merits , she in particular maner confessed openly at the place of execution , in the audience of multitudes of people gathered together ( as is vsuall at such times ) to be beholders of her death . and made there also profession of her faith , and hope of a better life hereafter ; and the meanes whereby she trusted to obtaine the same , as before , hath beene specified . and being asked , if she would be contented to haue a psalme sung , answered willingly that she desired the same , and appointed it herselfe , the lamentation of a sinner , whose beginning is , lord turne not away thy face , &c. and after the ending thereof thus finished her life : so that in the iudgement of charity we are to conceiue the best , and thinke shee resteth in peace , notwithstanding her heynous transgressions formerly committed : for there is no maladay incurable to the almighty physitian , esay . . ezech. . . therefore caine did iniury to god , when conuicted of the barbarous and vnnaturall murther of his righteous brother , cryed out that his sinne was greater then could be forgiuen , gen. . for gods mercy is greater then mans misery can be . and euen for the like vnto this very fact , we haue a booke case , already adiudged , and ouer-ruled in those ephesians , who brought their coniuring bookes , sacrificed them in the sire , aestimated at the a value of nine hundred pounds of our money , repented of their b sinnes , and obtained mercy , acts . vers . . ¶ the eight proposition , and first consequent . now then from this premised narration , these two corrollaries or consequents do necessarily follow . it is not lawfull for any christian to consult with a witch or wisard , or goe to them for helpe . god himselfe , whose commandement is and must be the rule of our life & direction hath forbidden it , leuit. . . and . . deuter. . . . and the imperiall lawes , haue beene in this case verie respectiue . a therefore , leo the emperour straitly enioyneth , that none should resort vnto them , and stileth their aduice nothing but meere impostures and deceit ; and in the b decrees collected by gratran , the teachers of the people are seriously exhorted to admonish them , that magicall arts and inchantments cannot heale any infirmity : and that they bee the dangerous snares , and subtilties of that ancient enemy of mankind , by which he indeuoureth to entangle them c : and these so streight and seuere prohibitions are not without iust and weighty cause . for , first , wee must haue no commerce or dealing with the diuell , eyther directly and immediately , or mediately and indirectly ; for we ought to haue our recourse to god alone in all distresses , and this is that which eliah spake with great indignation vnto the messengers of ahaziah , who went to enquire of baal-zebub , for the recouerie of their lords health , . king. . . d so that wee must not seeke to sathan , or any of his ministers . for none can serue two maisters , matt. . . but as religious ichosaphat , when we know not what to doe , then lift vp our eyes to heauen , . ●…hron . . . secondly , that help which any receiue from them bringeth destruction of our soules , for such as secke for reliefe this way , make a e separation & departing from god , which is the death of the soule . and though it may be obiected , that some haue receiued benefite hereby , yet these are not one of tenne . and further , wee are not to iudge heerein of the lawfulnesse of these actions by the successe , but rest vpon the commaundement , for itfalleth out sometime , that a thi ese and common robber by the high way , may liue i●… more aboundance , then those who with a lawfull and honest trade painefully maintaine then selues , yet therefore hee is not iustified . and when wee haue recourse vnto others beside god , we bewray herein our f distrust , infidelitie , contempt and rebellion against him , which grieuous sinnes bring his wrath and eternall destruction . but let it be taken for granted , that wee may receiue good by them , yet this maxime is sure , & a truth vnrepealeable , which no distinction can elude ; we must not doe euill that good may come thereof , rom. . . g yea , it were better to end our dayes in any extremitie whatsoeuer , then to vse these for our helpers . thirdly , they h cure not diseases but in shew , except such as themselues haue inflicted , otherwise those doe returne , as is reported of adrianus the i emperour , who troubled with a dropsie , by magicall charmes did oftentimes empty the water thereof , but in a short space increased againe ; and perceiuing the same to grow worse & worse , sought to dispatch and rid himselfe of life , by poyson , or the sword , or some other desperate attēpts . o●… a worse malady ( the first being abated ) followeth : as i haue knowne one , who vsing the help of a wisard for the cure of a sore in his breast , ptescribed in this sort : crossed the place affected with his thumb , and mumbled to himselfe some words in secret , after gaue the patient a powder like the ashes of wood , which was to be boiled in running water , and with it to wash the vlcer , after certaine clouts were to be applyed , with speciall care to lay that side of the clout vnto the sore , which was by him cr●…ssed , and marked ; and all these clothes must at once be bound vpon it , and euery day the lowest remoued or taken away : thus in short time that anguish and griefe ceased ; but not long after the party fell into a more grieuous infirmity , and still continueth therein . or if the euill be taken from the k person presently afflicted , then is it layd vpon his friends children or cattell , and sometime it falleth to the lot of the witch herselfe , so that alwayes the diuell is a diuell , doing euill , and working mischiefe . fourth , a l wisard , witch , or sorcerer can not releeue any but by his or her inuocation , and help of the diuell , but this fact is absolutely , and without exception , wicked , and can by no limitation or circumstance bee made tolerable : therefore they who require this at their hands , which they cannot performe without committing of sinne , be liable to the same vengeance and wrath of god to which they are ; for not only the principall offenders , but the m accessaries , and consenters to their euill , are worthy of death , rom. . . now before i conclude this poynt , because by these kinde of creatures , many toyes bee vsed , to shaddow and maske the diuells suggestion and workes , it shall not be amisse to mention some of them , and among the rest be n characters written or grauen in plates of mettall : and for these it is most certayne that quantities haue no actiue qualitie ; and therefore , if any expected successe according to desire doe follow in the vse thereof , it proceedeth from the illusion of sathan , and is his worke , that hereby he might winne credite to his crafty sleights and conueyances , and procure to himselfe authority , establishing the kingdome of darkenesse , withdraw men from resting vpon god , and reposing their trust in his almighty power , and boundlesse mercy , and sollicite them to expect helpe from him . there are besides these , other idle trifles ( for they des●…rue no better name which are appoynted to be hung about the neck ) for amulets , as o powerfull and effectuall remedies against certayne diseases , and pictures made of gold , brasse , lead , wax , &c. which neyther haue nor can haue any other vertue , then that which they doe receiue from the matter wherof they be framed , for the sigure worketh not as a cause of alteration ; but if it bring to passe any other effect that is from the power of the diuell an old enemy , and craftie deluder of mankinde , and therefore , presupposeth a contract made with him : wherefore p antoninus caracall●… condemned those who vsed the same , for the helpe of tertian and quartan agues , and constantius q decreeth such to be woorthy capitall punishment , and put to death . and that naturall couer wherewith some children are borne , and is called by our women , the sillie how , midwiues were wont to sell to credulou●… aduocates and lawyers , as a●… especiall meane●… to furnish them with eloquence r and perswasiue speech , and to stoppe the mouthes of all , who should make any opposition against them : for which cause one s prot●…s was accused by the clergie of constantinople to haue offended in this matter . and chrysostome often accuseth midwiues for reseruing the same to magicall vses . and clemens t alexandrinus giueth vs to vnderstand of one er●…stus , who had two inchaunted rings , so framed , that by the sound thereof he had direction for the fit time and opoortunity in mannaging all the businesses hee intended , and yet notwithstanding was priuily murthered , though hee had warning giuen by that sound which was his vsuall instructer . thus , none can escape the reuenging hand of god , which pursueth those who haue infeoffed themselues to such vanities , and are besotted with these vnlawfull curiosities . but among all other , charmes and inchaunting spells , haue gotten the start of the rest , which some think absolutely lawfull , and may vpon warrantise bee vsed , and pleade prescription for their i●…stifiication ; for wee reade in homer u that vlysses being wounded by words , stayed the flux of blood ; and x cardanus tells vs , that himselfe cutting his lip , could by no meanes restraine the flowing blood , vntill he charmed it , and then presently stanched : but dare not affirm whether his owne confidence , or the words did make this restraint . i might adde to these , that infallible meanes ( as is supposed ) by finding out a thiefe with a siue and a payre of sheares , with that coniunction y dies , mies , iescet , &c. and the rest of such sencelesse and monstrous tearmes , a riddle that oedipus himselfe could not vnfolde . but because this conceit of charming hath ouer-spread it selfe in this sunne-set of the world , and challengeth a lawfull approbation from the authority and practise of ancient z physitians , yea and found some a diuines to be their patrons respectiuely , and with clauses of mitigation , i thinke it very necessarie to shew the vnlawfulnesse thereof . wherefore , first , they had their originall and beginning from the diuell , who abode not in the truth , iohn . . was cast downe with the apostata angels to hell , and deliuered into chaines of darkenesse , . pet. . . who enuying man●… felicity receiued into grace after the b fall , himselfe eternally reiected , omitted no occasion to weaken and ouerthrow the same , that the benefite thereof might come but to a few , and the greatest number perish with him for euer . whereupon he endeuoured to inwrappe the weaker sort of that fraile corporation in superstitions , beguile them with doubtfull and false oracles , and bring to a forme of worshippe contrary to that which god had commaunded , c whereby the world beganne to abound with idolatry , disobedience , contempt , murthers , vncleanenesse , lusts , thefts , lying , and such like outrages : and that hee might with his infections impoyson them more dangerously , and soueraigne in their hearts , he vndertooke to worke wonders , imitating such miracles as god had done , and deuised cunningly many subtile sleights and legerdemaines , and for this end most blasphemously abused the glorious and holy name of god , and the word vttered by his mouth , and represented a false shew of those effects , which hee had wrought in nature : and heerein leuelled at two intentions , one to reproch god , and counterchecke his works ; the other to ouer-mask and couer his owne secret traps and frauds , perswading men , that by the power of wordes these things were brought to passe , which must needes therefore be of great ●…fficacie : seeing that the world & all things therein were so made of nothing ; for the spake , and they were created , and thus practised to disgrace , and extenuate , that admirable and great worke of creation , and cause men to make lighter account of the creator , seeing that they also ( instructed by him ) were enabled thorow the pronunciation of certayne words contiued into a speciall forme , eyther to infuse new strength into things , or depriue them of that which formerly they had , or alter the course of nature , in raysing tempests , stirring vp thunder and lightning ; in d taming serpents , and depriuing them of their naturall fiercenesse and venime , and cause wilde beasts to become meeke and tractable , yea in seeming to make sensible bodies ; as cloudes , wind , raine & the like . and thus the diuell is that father who begot charmes , and brought them foorth , not powerfull in themselues , but by that inter league which hee hath with those who are invassaled vnto him . secondly , god doth as straitly prohibit them , and seuerely punish the practisers thereof , as others offending in any exercise of vnlawfull arts , deut. . . . there shall not be found among you ( instructing the israelites his people ) a charmer , &c. for these are abhomination vnto the lord , &c. and this is recorded in the catalogue of those sinnes of manasses , by which hee sought to prouoke god vnto anger , . kin. . . . chronicles . . thirdly , words haue no vertue , e but either to signifie and expresse the conceits of the minde , or to affect the eares of the auditors , so that they can worke nothing but in these two respects : first of the matter which is vttered by them , which vnderstood of the heaters , affect the mind diuersly , and that especially when there is ioyned with it a comelinesse of action and pronunciation , as wee we see oftentimes in the speeches of the ministers of the word , and in the pleadings of orators . as when paul reasoned before foelix and drusilla his wife , of temperance , righteousnesse , and iudgement to come hee trembled , acts . . f being guilty to himselfe of fraudulent and cruell dealing , of lasciuiousnesse and a filthy life , and therefore might iustly feare vengeance for the same . a like example to this is that in king agrippa , though working vpon a better subiect , act. . . and if i may conioyne diuine eloquence with humane , it is memorable , that while g tully pleaded before caesar for ligarius , accused by tubero , to haue beene confederate with pompey , purposing to put him to death , as an enemy , when the orator altered , and in rhetoricall manner inforced his speech , the other changed accordingly his countenance , and bewrayed the piercing words to be so affecting , that the supplications , when he came once to vrge and mention the battell of pharsalia , ( trembling and dismayed ) did fall from his hands , hauing the passions of his minde extraordinarily moued , and absolued the offender . or else when by their pleasantnesse , with delight they slide into the hearts of men , and rauish their affections : and thus it was with h augustine , as he acknowledgeth of himselfe , that being at milaine where he was baptized by s. ambrose , when he heard the harmony which was in singing of the psalmes , the words pierced his eares , the truth melted his heart , his passions were moued , and showers of teares with delight fell from his eyes . i but these effects are wrought onely in such who vnderstand that which is spoken , but neither of both these properties are to bee found in the charmes of wisards : besides , that they are conceiued and expressed in monstrous and vnknowne tearmes , not intelligible , and without signification : and therefore the effects they produce being k supernaturall must proceed from that secret compact , at the least made with the diuell . fourthly , these charmes are meere mockeries , and grosse abuses , both of god , and men his creatures , i will giue you a taste of one or two , whereby you may iudge of the rest , for they came all out of one shoppe , and are fashioned in one forge , and haue the same workman or artificer . l an old woman crauing helpe for bleare eyes , had deliuered a billet of paper to weare about her necke , in which was written , the diuell pull out thine eyes , and recouered . another tied a scroule to a sicke man , full of strange characters , with which were intermingled a few names of diuels , as lucifer , sathan , belzebub , oriens , behal , mammon , beuflar , narthin , oleasar , &c. and other of this sort ; but what manner of blessing this was , and how likely to be medicinable , a christian truely instructed in gods word knoweth ; and the lord who is the father of mercies , and god of all comfort , preserue vs from such blasphemies , which are the diuels sacrifices . fifthly , the discreeter sort among the heathen , by that small glimpse of naturall reason which they had , misliked of these things : m and therefore cato among the rest of admonitions to the bailiffe of his husbandry , giueth this charge , to aske no aduice of any southsaier , diuiner , wisard , or natiuity calculator . n and columella vtterly forbiddeth all acquaintance with witches , wherby ignorant people are inforced to expence detestable arts , and mischieuous deeds . o hippocrates doth almost like a christian discourse of this poynt , and condemne the whole practise of this art , as iniurious vnto god , who onely purgeth sinnes , and is our preseruer ; and for these fellowes who make profession of such wonder-working , brandeth them for impostors and deceiuers . i conclude with that remarkeable saying of an ancient diuine ; p these vanities doe separate and with draw vs from god , though they may seeme to haue something in them to allure and delight vs ; yet let no christian entertaine them , whose hope ought to be setled in god alone . and if thou be in distresse , or afflicted with sicknesse of body , and feele no present release or comfort , what then ? here is the tryall of thy patience , haue not recourse to superstitious and vnlawfull helpers , although they promise thee present remedy ; and when they fore-tell thee of things which doe truely according to the prediction so fall out , beleeue them not , follow the example of christ , who rebuked the diuell , though he called him ( as he was indeed ) the son of god. for vnder the vaile of truth he shadoweth falshood ; euen as if one should sweeten with honey or sugar the brimme of the cup wherein he bringeth poyson : but some will say , they call vpon the name of the lord of sabbaoth . well , but this title they giue not to god , but to the diuell : therefore betake thou thy selfe to god alone , craue health at his hand , and follow the apostles direction ; if any bee sicke among you , let him call for the elders of the church , and let him pray , iames . . the ninth proposition , and second corrolary . there hath alwayes beene some wanton , or peruerse wits , who only to make triall of their skill , would take in hand to defend absurd positions , and commend both such things and persons , which were infamous , and contemptible as q phauorinus writ the praise of the quartane ague , one of the gout , blindnesse , and deafnesse : r lucian of a flye , s erasmus of folly , t synesius of baldnesse , u glaucus in plato of iniustice . and among the exercises of the x ancient orators , wee finde those who strained all their vnderstanding to blaze the honour of that witlesse and deformed coward thersites . and this they haue performed with great art and eloquence , onely to shew their faculty , but neuer in good earnest took such a matter in hand . and therefore more deeply is hee to b●… censured , who hath made himselfe an aduocate to plead the cause of y witches , and defend thē as innocent . and because this is a dangerous example , and doth draw those who are euill affected to offend , hoping for patronage of their impiety , i adde for conclusion this last proposition : wisards , witches , and the whole rabble of sorcerers ( no kinde excepted ) are iustly liable z to extreame punishment . the arguments alleaged for proofe hereof , are many : i will make choyce of a few ( with reference to such authors in whose writings more may bee found ) and those which are most a demonstratiue . first , god himselfe hath enacted that poenall statute , thou shalt not suffer a witch to liue . exod. . and nameth here a b woman practising this damnable . art for two reasons : first , they are more inclinable hereunto then man. secondly , that though their fault may seeme , as being the weaker , excuseable , and is in this respect extenuated by some , yet is not therefore to bee spared , whether of that sort which they call c good , or bad ( for so are they distinguished ) & there be some who neuer brought d harme vpon any in body , goods , or minde . the cause of this so sharpe a doome , is their compacting with the diuell , openly or secretly , whereby they couenant to vse his helpe , in fulfilling their desires , and by this meanes make themselues guilty of horrible impiety : for in this they renounce the lord , who hath created them ; make no account of his fauour and protection , cut themselues off from the couenant made with him in baptisme , from the communion of saints , the true fellowship and seruice of god ; and on the contrary yeeld themselues by this confederacy , to sathan , as their god ( and therefore nothing more frequent and vsuall in their mouthes , then my god will do this and that for me ) him they continually feare and honour . and thus do at the last become professed enemies both to god and man. you may adde to this forther law , that which is leuit. . & cap. . you shall vse no inchantment : the soule that turneth after such as haue familiar spirits , and are wisards , to goe a whooring after them , i will set my face against that soule , and will cut him off from among his people , &c. againe , deut. . . there shall not bee found among you any that vseth diuination , nor an obseruer of times , or an inchanter , or a witch , or a charmer , or a consulter with familiar spirits , a wisard , or necromancer . and that god might shew how e much manasses had prouoked him to wrath , through his transcendent and outragious sinnes in the catalogue thereof , his conspiring with diuels is mentioned . king. . . and therefore is depriued of his kingdome , bound in fetters , and carried captiue vnto babel , . chron. . . . and though he repented of these outragious and enormious transgressions , yet god would not bee appeased for them fiftie yeares after he was dead , ierem. . . secondly , the ciuill lawes in this case are most strict , decreeing them to bee burned , and their goods confiscate , though they were persons of quality , and honourable , seated in dignity , and place of authority : and there is a seuere constitution made by charles the fift in late dayes against them , that though they shall not haue done , or be conuinced to haue hurt any , yet because they attempted a thing vnlawfull , and abhominable vnto god , are extraordinarily to be punished . and concerning this particular , s. augustin discourseth excellently , worthy to be read , de cin . dei . l. . c. . thirdly , god willeth those should bee put to death , who by diabolicall and vnlawfull arts , do endeuour to helpe or harme others , whether in act they performe the same , or purpose with intention , conceiuing and thinking they can do it , with ranke witches must needes be marshalled ; and therefore iustly subiect to deserued punishment . fourthly , all idolaters are to dye by diuine appointment , deu. . . but i thinke no mans fore-head is so brasen , that will stand proctor , and plead guiltlesse for these sort of people , who deuote themselues wholly to the diuell , though neuer so closely , and with great and cautelous secresie : and no doubt god therefore was reuenged of the templars , and their detestable wickednesse practised in darknesse and obscurity , who all h perished , as it were , in a moment for the same ; of which at the full we may be informed in our owne ancient histories . fifthly , they doe solicite others to be of their profession ( which is one clause of that contract made betweene them and the diuell ) and consecrate their children vnto him : and against this , there is an especiall caution put in deteronomy . . . . sixtly , they deserue death as inhumane and barbarous tyrants , for lingringly , vt sentiant se mor●… , that they may feele how they doe decay by degrees , seek the vtter ouerthrow of those whom they doe maligne : and as a further appendix to this , oftentimes by the helpe of their grand teacher , sowe discord betweene husband and wife , sollicite maydens , yea enforce both them , and married women to vncleane , and vnlawfull lusts , and heerein implore the helpe of the diuell , to accomplish their malicious designes , which transgression is capitall . seuenthly , the exercise of this act or vanity is punishable by death , although it be practised but onely in sport and ieast , which may appeare thus , because god hath seriously forbidden ( and vnder no lesse forfeiture then of life it self ) to aske counsell of a soothsayer or coniurer ; if this then be a crime of such nature , in those , who it may bee heerein thought not to doe euill , there is no reason to induce any to thinke that hee will spare the wilfull , and purposed authors thereof , and magitians , who worke onely iuggling trickes , and illusions , and fore-tell some future things , as yet vnknowne vntill they doe so fall out , are not freed from the sentence condemnatorie ; much more then those who willingly , and vpon premeditated malice , murther or impaire the life and good estate of other , deserue to stand paralell with them . and there can no reson be yielded of this so sharp a c●…●…re , but onely because they haue learned , and accordingly exercise vnlawfull arts , for whosoeuer endeuoureth to bring that thing to passe , by pretending naturall meanes , which exceedeth the power of nature , and is not thereunto enabled eyther by god , or the ministery of good angells at his appoyntment , hee must of necessity haue this faculty communicated by some combination and inter league with the diuell . eightly , the iudge or ciuil magistrate is bound by vertue of that office , and superioritie he sustaineth in the common-wealth , to purge and free that place , in , and ouer which he hath command , of all malefactors , which if he doe neglect , then is a double offender , against the law both of iustice and charity ; for hee is obliged by duety to foresee ( so much as in him lyeth ) that the publike state should be secured , which it concerneth to haue offenders punished , otherwise hee maketh himselfe partner with them in their outrages and offences , and standeth answerable for those dammages sustained by the whole bodie of the people in generall , or vndergone by any particular of the same , for sparing of the wicked i is hurting the good , and hee that doth not represse and forbid euill ( when it is in his power ) doth countenance and maintaine it . much more might be added , and many examples produced , to manifest , how in all nations these odious company of witches , and the like haue euer beene accounted detestable ; and for their impious deedes requited with neuer dying shame , and vtter confusion , and iustly by law executed ; for among the romans , mathematitians , k and magitians by the decree of the senate were expelled out of all italy : and amongst these pituanus was throwne downe from the rock tarpeius , and crushed apeeces . martius by the consuls put to death with the sound of a trumpet without the gate exquilina : publicia and licinia l women , and seauenty more witches hanged . the m speedy iudgement of the athenians , witnesse of their hatred against these kinde of malefactors , is much commended , who without any other solemnity of proceeding at the onely accusation of a maide , without delay put one lemnia a witch to death : and it is memorable which ammianus n marcelli●…s hath left in record , that one hilarius , because hee committed his sonne yong , and not of mature yeares , to be taught and instructed vnto a coniurer , was adiudged to die , and escaping from the hands of the executioner , who had negligently bound him , drawne by force out of the next church of the christians , to which hee fled as vnto a sanctuary , and executed . the end of o varasolo , a famous inchantresse in hungarie is dreadfull , who for her sundry witcheries was cast into prison , and there constrayned through extremity of hunger , to teare off and eate the flesh of her owne legges and armes , and at the last , impatient of further delay , there murthered herselfe , and shortned the span of her life . but here i stay my hand , take it from the table , and the rather , because much hath already beene spoken to this purpose . wherefore , for conclusion , i shut vp this whole treatise with a remarkeable speech of a noble p king ; let the streight rigor of law bee inflicted vpon all , both practisers and partakers with wisards , by putting any confidence in them ; for it is vngodly for man to be remisse and fauourable vnto those whom diuine piety , and our duety to god will not suffer vnpunished . for what folly were it to forsake the creator and giuer of life , and to follow the author of death ? this dishonest fact , vnbeseeming , and vtterly repugnant to the credite and reputation of a iudge , be farre from him . let none countenance that which the lawes doe condemne , for all are by the regall edicts to bee punished with death , who intermeddle with such forbidden and vnlawfull artes. finis . notes, typically marginal, from the original text notes for div a -e . timoth. . . a titus . . notes for div a -e a augustinus de diuinatione d●…monum : & de 〈◊〉 〈◊〉 . lib. cap . pl●…us 〈◊〉 natura●… lib. . cap. . b augustinus de ci●…tate dei lib. . cap. . c iust●… 〈◊〉 epito●…e trogi pomp●…y . lib . d la●…antius de origine error●… . lib. . cap. . and citeth the testimony of sibilla 〈◊〉 for proofe hereof . gratianus decretorum part . . causa quest can●… sine saluatore , & 〈◊〉 esse has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirmat ced●…nus in historia compendio . e probationes ex quibus legitim●… est iudicia fieri , tres necessaria plant d●…ci & inda●… po●…nt 〈◊〉 veritas notory & per●…tis ●…ath . ● confess●… voluntari●… ei●… qui reu●… 〈◊〉 , atque 〈◊〉 ● certorum te●…um 〈◊〉 testimonium : his & ● addipotest violent●… presumptiones de 〈◊〉 de 〈◊〉 lib. . cap. . . f the oracles of the pagans , in all places of the world , whē christ was borne , were silenced , and the diuell became mute 〈◊〉 so that augustus cesar demanding of apollo by his messengers , sent to delphor , had this answer returned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. in sence thus much , an hebrue childe commandeth me to leaue this place , and returne againe to hell . from hence therefore you must depart from our altars , without resolution of any questions propounded . eusebius de preparatione euangelica . lib. . cap . theodoretus de gracorum affectionum curatione qui est de oraculis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vide & suidam in augusto , & a●…um de incarnatione verbi . * de hac ligatione & solutione di●…li ple●… august . de ciuitate dei , lib. . cap. 〈◊〉 . g wierus de magor●… insomium poe●…s lib. . cap. . . . . &c. . & de lamijs lib. . cap. . & de la ni●…rum impotentia . but this position commeth from another as dangerons , euen infidelity denying that there be any diuels , but in opinion ; which was the doctrine of aristotle , and the peripatetique philosophers . pompenatius de inca●…nationibus binfeldius de confessionibus malesicorum h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i philo in libro de legibus specialibus . k vide paulum phagium in annotationibus , & chaldaicam paraphras●… in cap. . & . leuitici . l rodinus in consulatione opinionum wieri . m cap . congregata est haec synodus sub iustimano qui vocatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , la qu●… crant epis api , . balsamon in suis ad eum commentarijs , & vocata est synodus in trullo erat autem ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secretarium palat●… quia in to fuit celebrata , eam auté 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat balsamon quasi qui ni sextā dicas quia quod quinta & sexta synodis deerat ( septem enim recipiunt graeci ) haec expleuit , nomenclator graecorum dictionum quae apud harmenopulum●… occurrunt in s●…l 〈◊〉 promptuario . n this testimony of chrysostome●…cited ●…cited by balsamon , in his exposition vpon that chapter of the councell before alleaged , to which may be added others of the same holy bishop in his homily vpon the epistle to the colossians , & his sermon against the iewes . * 〈…〉 . n 〈…〉 o 〈◊〉 in 〈◊〉 apology against 〈◊〉 . and●…bius ●…bius aloweth but one only epistle of his histor. 〈◊〉 . cap. . 〈◊〉 d●… stinct ●… 〈◊〉 contra 〈◊〉 . p 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q 〈…〉 r scholiastes theocriti idil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s remigius 〈◊〉 lib. . cap . t theocritus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idil . . u lucan . pharsalibus lib. . x horatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. . y pictoribus atque po●…is quidlibet audie●… semper suit aequa pote●… . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 polib . historiarum lib. . a ti●…aus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b t●…itus annal. lib. . c id●… a●…l . lib. . & . & suetonius in claudioc . . d plutarchus in mario . e apulcius . f munsterus cosmographiae lib. . g remigius , a iudge in these cases reporteth of executed in lorayne for this offence of witch craft in the time of his gouernement . h lutherus in genesin . i binseldius de confessionibus maleficorum , calleth this reason a most strong & conuincing argument . k ex malis ●…ribus bonae nascu●…tur leg●…s . l diog●…●…ertius lib . de vit●…s philosophorum in solone . cicero in oratione pr●… ros●…o amerino . m of these . tables liuie in the 〈◊〉 booke of his first decad. dionysius halica●…us booke of his history , & iohannes rosimus most fully in the chapter of his booke of roman antiquities . liuius . plinius lib. . cap. . cicero de legibus , lib. . & de de ●…rato primo . n cod. lib. . titul . . lege multi magicis actibus . o sententiarum receptarum lib. . cap. . ad lege●… corneliam de sicarijs & maleficis . paulus iurisconsultus . p in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siue de priscis anglorum legibus guiliel●… lambertus . q danaeus de sortiar●… . cap. r iaquerius in flagello hereticorum , cap. . s peccatum si citius poenitendo non ●…gitur , iusto iudicio 〈◊〉 de●…s ●…atam peccan●… meatem , etiam in culpum alteram permittit cadere , vt qui ●…do & cerrigendo noluit mundare quod fecit , peccatum incipiat peccato cumulare , greg. hom. . in ezech. augustinus lib. . questionum questione . & aquinas . . quaest . artic . & quaest . . artic . t zanchius de operibus creationis , part . lib. . cap. . danaeus de sortiar●… cap. . & erastus de lamijs . u de hoc more alexander ab alexandro . dierum genialium lib. . cap. . suetonius in caligula , cap. . cicero de officijs lib. . coelius rhodinginus antiquarum lectionum lib. . cap. . & olim militiae tyrones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crant & in cute signati vegetius lib. . cap. . & . cap. . prudentius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hymn●… . & huius moris meminit , ambrofius in funebri oratione pro valentiniano . x et insigne exemplum apud gildemannum de lamijs lib. . cap. . sectione . y remigius in daemonolatria lib. . cap. . and citeth the confession of eight seuerall persons , acknowledging both to haue receiued the marke and in what part of the body . z peucerus de praecipuis diuinationum generi●…us titulo de magia . a philippus caemerartus in historicit medicationibus part . . cap. . & ●… . 〈◊〉 〈…〉 〈…〉 . d . e vbera matris ●…tes s●…ssimos hum●… gene●… educatores ●…ocal pha●…rinas apud a gell●…m no●…t . 〈◊〉 lib. . cap. . arctius problema●… p●… . ●…oco . de ma●…a . f godleman●… de 〈◊〉 lib. cap. . . . . . . &c. g exempla omnem sidem supe rantia florentinae mul●…eris & ●…ici c●…usdam 〈◊〉 〈◊〉 epist. med●…inalium lib. . epist. . 〈◊〉 ven●…culo lignum teres & quatuor 〈◊〉 〈◊〉 sunt : corum & fo●…m & 〈◊〉 〈◊〉 poni●… . ●…ycosthenes lib. de prodi●… & ostentis quo modo huius●…odi in corporibus humanis inueniantur & qua ratione 〈◊〉 , aut e●…antur & an tribuc●…da haec male 〈◊〉 & ●…abolica arti binseldius in comme●… to ad titulum codicis de malefi●…is & mat●…is pag. . h gratianus in decretis , caietanus in summula titulo de mal●…io . iaqueri●… 〈◊〉 slage●…o sascinariorum , cap. . . ioh. nider in praeceptorio , praecepto . ca. p . bod●… in daemania , lib. . cap. i cod. lib. . titulo . lege est ●…tia , 〈◊〉 legem 〈◊〉 . w●…rus de praestig●… daemo●…um lib. . cap. . k in . caput prophe●… na●… , vide & nazianzenum in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , siue de arcanis vel 〈◊〉 non procu●… fine , & eius parap●…slen n●…elam . l 〈◊〉 col●… . . cap. . m in vila 〈◊〉 . n oratione in laude cypria ni eandem historiā resert nicephorus calustus lib. cap. . o prudentius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de passione cypriani , vnu●… erat iu●…enum doctisartibus s●…istris , sraude puditit●… perstringere . &c p ouid. lib. . de art . amand . philtra nocent animis , vimque fauoris habent . propertius lib in lanam quandam consuluitque siriges nostro de sanguine & in me , hippomenes fata semin●… legit equ●… . vide de his aristotelem de natura animali●… lib. . cap. . pliniū l. . c. . q aug. de doctr . christ. l. . c. . & . r iaquerius in stagello heretic●…rū fascinariorū , cap. . martinus de arles , p. ●… . s ioh. gerson in trialogio astrologia theologisatae propos . palanus in syntagmate , l. . c. t 〈…〉 . 〈◊〉 . . . . ●… 〈◊〉 x de potestate d●…monum aqu●… 〈◊〉 sum. 〈…〉 . quest . 〈…〉 〈…〉 carmina vel coelo possunt deducere lunam : carminibus circe socios mutauit vlyssis , f●…gidus in pratis cantando rumpitur anguis , &c. 〈◊〉 de se iactans me●…ca apud ouidium lib. . metamorphos●… . cum volui ripis ipfis mirantibus ; amnes in fontes rediere suos , concussaque ●…o , stantia concutio eantu f●…era , nubila pello , nubilaque iudico . apud virgilium dido aunms●…rorem allequitur . — mihi massilae gentis monstrata sacerdos , haec se ca●…minibus pro●…ittit soluere mentes sistere aquam fluvijs , & flumina verter●… 〈◊〉 . e●… brachma●… no●…nus dionys●…con , lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de marco heretico & mago stupendae referunt 〈◊〉 contra hereses . lib. cap. . & epipha●… . 〈◊〉 . 〈◊〉 . . a iannes , iambres , . ti●…ot . b vide nicola●…m lyranum in & additionem burgensis , & replicam corrector●… contra burgensem . c diabolus deo perpetuo aduersatur voluntat●… & act●… non s●…mper effectu : id est , intentio semper est mala , ●…si non semper exanimi sui sententia m●…lum per●…ere possit deo illud ve●…tente in bonum . aug. de ci●…it . dei , lib. cap. & de trinitate lib. . cap. . d 〈…〉 cap. . 〈◊〉 de 〈◊〉 da●… . 〈…〉 h 〈…〉 . i iu●…s scaliger de ●…tate , ad card●… , ex . crcitatione . an 〈◊〉 ●…redalitas vim a ddat male●…o . k bafilias homilia . in diuersos scrip●… locos sermone babito in non procula fine . l lib . qu●… e●… de origine err●…ris cap. . m nauarrus in manuals confessarior . cap. in primum decal●…gi praeceptum . n ioh. w●…rus , totum hoc si●…litium pulal & 〈◊〉 imaginarium , & impossibile p●…at , idque passim in 〈◊〉 pracipu●… autem de lam●… , cap . . & & de 〈◊〉 daemon●… , lib. . c. , &c. hun●… resutant erudit●… . ●…nselde consessiouibus mal●…sicorum , & t●… erastus de lamys . o de 〈◊〉 ceremonus 〈◊〉 , ier. cap. . . & 〈◊〉 〈◊〉 contra iulia●…m & procopius gaz●…us 〈◊〉 〈◊〉 loc●…m & aug●… 〈◊〉 . p 〈…〉 , l. . cap. . q brissonius de formulis , lib. . solemnia pactorum sine obligatione verba sunt : spondes ? spondeo . promittis'●… promitto dabis ? dabo vt facias , faciam . iustinianus in institution bus , lib. . titulo . r his monach●… floriacensis c●…nobij diabolo suadente , & enormiter instigante sieius obquijs & arti magicae obligauit in tantum quod diabolosecit homagium cum pacto vt ei 〈◊〉 ad nutum succederent , &c holcot . in cap. . lib. sapientia lectione . platina in illius vita . vide & balerum de romanorum pontificum actis in lib. . in syluestro secundo , & robertum barnes . de vitis pontificum romanor●… . s godelmannus de magia tacita & ●…ca , lib. . cap. . 〈◊〉 . . . &c. t siue illius sit , siue alterius ist●… liber . de duplici martyrio . aquinas ●… . a . quest . ioh. gerson in trilogio astrologiae theologisatae propositione . & de erroribus circa artem magicam , dillo . u camerarius meditationum historiarum , lib. . cap. . bodinus exemplae ponit daemonomanias . lib. . c. binseldius de confessionibus maleficorum . x simile de catili●… resert salustius . cum adius iurandum populares sceleris sui adigeret , humani corporis sanguinem vino permixtum in pateris circumtulisse , inde cum post execration●… omnes degustauissent , sicut in s●…lemnibus sacris fieri consuc●… ap●…ruisse consilité suum , atque to dictitant sccisse , quo inter se magis ●…idi ●…orent . y as that to pope siluester the second , his demand ; who asked how long he should liue and enioy the popedome ? answered , vntil hee should say masse in ierusalem ; and not long after , celebrating the same in a chappell of the church dedicated to the holy crosse in rome , called ierusalem , knew how he was ouer-reached , for there hee dyed . and an other paralell to this , may be that of a certaine bishop , much addicted to these vanities , hauing many enemies , and fearing them , asked the diuell whether he should fly or not : who answered , non , sta secure , venient in●…●…ui suau●…ter , & subdentur tibi . but being surprized , and taken by his aduersaries , and his castle set on fire , expostulating with him , that hee had deceiued him in his distresse , returned answere , that he said true , if his speech had been rightly vnderstood : for he aduised , non sta secure [ id est sugias ] venient inimici tui suauiter , & subdentvr , [ id est ignem tibi ] . such were the oracles which he gaue , and whereof all histories do testifie . holcot vpon the booke of wisedome , and the rest before mentioned with him . z leo de collectis serm. . & natiuitate domini , 〈◊〉 . 〈◊〉 . a in proemio , lib de exbortatione ad martyrium . cyprianus . b augustinus in enchiridio , cap. . & . & lambertus daneusin suis commentarijs : ad eundem . c binseldius de confessionibus maleficorum . aquinas , summa part . . quaest . . art . . & d in daemonibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , diouisius areopagita , de diuinis nominibus cap . & si vacat liccbit consulere in eundem pachemerae paraphrasin & maximischolia . isidorus hispalensis de summo bono . lib. . cap. . e sulpitius seuerus in vita beat●… martin●… . multa exemplae habet bodinus in praesatione ad daemonomaniam . f hieronimus in vita hilarionis . g p●…llus de d●…monum natura . h 〈◊〉 de conf●…bus 〈◊〉 . i petrus martyr in . caput . lib. 〈…〉 . lib. k 〈◊〉 〈◊〉 sunt corpora ●…ca . l 〈◊〉 scaliger de ●…tate ad card●…m exerci●…ione . 〈◊〉 . m socrates histori●… 〈◊〉 . 〈◊〉 . . cap. . & historia triparlib . 〈◊〉 . cap. . n chro●… 〈◊〉 〈◊〉 . o vide nauigation●… monsieur de monts , ad 〈◊〉 franci●… , lib. . cap. . p binseldius de confessionibus maleficorum . alexander ab alexandro dierum genialium , lib. . cap. . remigius de d●…monolitria , lib. cap & apud rbodingium antiquarum lectionum lib. . cap. . est exemplum 〈◊〉 admiratione . q remigius demo●…trias lib. cap. & simile co●…orat de appione 〈◊〉 pl●…ius naturalis histor . lib. . cap . 〈◊〉 . lib. . sub si●…m . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s philostratus de vita apollo●… lib. . cap. . t sophocl in tr●… vocal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quia vt 〈◊〉 scholia●… interpretatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et 〈◊〉 argo lycophron in alexandra sua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no●…inat qua ex dido●… quer●…u ●…lum ha●…sse traditur qu●… aliquoties locuta est vt apud apollonium argo●… quarto ideo & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orpheus appellat , vide plura apud strabonem lib. . & 〈◊〉 de hoc sono iudicium perpe●…de . p●… in descrip●…one dec●…m regionum veteris graeciae , libro primo in att●… . iuue●…lis s●…yro . ps●…llus de d●…onum ●…ura . 〈◊〉 libro secu●… annalium . u iaquerius in flagello heretic●…rum fascinariorum , cap. . & . x binfeldius de confessionibus maleficorum . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. . sectione siue capite iuxt●… gracam editionem . y zanchius de op●…s ●…tio n●… part . lib. cap. . 〈…〉 z b●…n collectan●… ex augu●…ino ad epistolas pauli . a iaquerius in 〈◊〉 here●…rum 〈◊〉 , cap. . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d strigelius in explicatione locoram theologicorum melant●… par●… . titulo de cruce & calamitatibus . e augustinus de gen●…siad literam , l. . c. . f 〈◊〉 in 〈◊〉 〈◊〉 . lib. g 〈…〉 h 〈◊〉 iaquer●…m in stag●… here●…orum 〈◊〉 ●…orum , cap. . idem cap. . k trithemius in libel . 〈◊〉 qu●…ionum quas illi dissoluendas proposuit maximilianus imperator , quest . k 〈…〉 l in perk●…i ab●…both . 〈…〉 lib. . cap. . m tacit. annal. lib. . muliebre corp●… impar dolor●… n tertul in apolog●…t . c●…initus de doctrina christiana lib. . cap. . o binfeldius de con●…lionibus 〈◊〉 l●…ficorum . 〈◊〉 de p●…ipuis diuinationum generibus in titulo de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . martinus de a●…los . p exemplum apud binfeldium reperies de consessionibus maleficorum , pag. proposition . proposition . a propositiō . * witches can by no meanes bee so easily brought to to recall the mischiefe they haue done , as by threats and stripes . remigius in damonolatria , lib. . c. . a bud●…us de ass●… lib. . b the ephesians were infamous for their magicall practises , appollonius professing the same in the ci●…ie , so that it grewe into a proueth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ephesian letters , which were certaine characters and wordes , by vertue whereof they obtained good successe in all businesse , victory against others , cuasion and escape from danger●… ; and as we reade in suidas , a milesian armed with these letters , ouer-came thi●…ty champions in the games of olimpus , but being remoued by the magistrate , hauing intelligence thereof , himselfe was subdued . of these see athenaeus deipn●…sophiston lib. . hes●…cbius in his lexicon . plutarchus quastionum conuiualium , lib. . cap. . a cod lib. . titulo . . 〈◊〉 & l. 〈◊〉 b gratianus decretorum parte . caus . . qu. . c dan●… in dia●…o de 〈◊〉 cap. . d martinus de arles in trallatu de superstitionibus . iohannes gers●… de 〈◊〉 circa ar●…em m●…cam ●…ticulo . e in cu●…ing diseases the d●…uell ●…especteth t●… ends : the one , that he might seeme to keep the promise he hath made with those his slaues , and retaine them in their malicious practises and in●…delity : the other , that hee might draw their faith and trust from god , who are thus healed by witches and wisards his instruments , and cast them downe headlong into des●…uction of their soules : or if they misse of hoped reliese which often times so commeth to passe , god withstanding their attempts , then to wound their conscien●… , and d●…iue them to despaire . f nauarrus in enchiridiosi●…e manuals con●…ssariorum cap g chrys●…st . cont . iud●…os ●…m . . h tatianus oratione tertia contra gr●…cos . i x philinu●… ex d●… adrian●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k bodine proueth this by many examples in his daemonomania . lib. . cap. . l binfeldius de confessionibus ●…sicorum . cardinalis ca●…etanus in summul●… titulo de male ficio . tolet●…s in summa cas●… conscienti●… , siue instruction●… sacerdotum li. . c. . m grati●… in decret●… parte . caus●… q●…st . . se●… . q●… sine saluatore , &c. n of these characters and images , iohn gerson de err ovibus circa art●… magicam dic●… . litera o. marti●…us de arles de superstitionibus . binfeldius in cōmentar . ad titulu●… codicis de 〈◊〉 et mathematicis ; and examples hector boetius l. . histori●… scoic●… , de rege duffo , and thuanus lately in the reign of charles the ninth king of france in the . booke of the historie of his times . o binfeldius in titulum codicis de mal●…cis & mathemati●…is . martin●…s de arles in 〈◊〉 de 〈◊〉 gionibus p spartianus in v●…ta anto●…ni caracall●… . q amm●…us 〈◊〉 lib. . non pro●… fine , & lib. . r ●…mpridius in 〈◊〉 di●…dumco . s balsamon in commen●… ad con●… . constantinopolitanum in t●…llo cap. . t stromatcon libr. . gest●…it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u odiff●… . vu●…s v●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cato de re ru●…ica . pl●… . li. . c●… . . 〈◊〉 〈◊〉 l. . c. x de sub●… libr. . y georgius pictorius in epitome de magia . cap. . z vide ritherbusium in no●…is ad malchum de vita pythagor●… . alexander trallian . libr. . de colico ●…ffectu , in fine . serenus sammo●…cus de pr●…ceptis medici●… cap. de hemitrit●… depellend●… . iob. 〈◊〉 medici●…lium lib. epist. . & . a aquinas 〈◊〉 summa secund●… secund●… quest . . ●…ticulo . b de differentia inter 〈◊〉 & homine●… pecc●…res augustinus in encbiridio cap. . & in suis ad illum cōmentarijs lam ▪ bertus dan●…us . c peucerus de generibus diui●…ationum & titul●… de incantationibus . d frigidas in pratis cantand●… r●…pitur anguis virg. ecloga . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 etym●…logicis dicitur quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de hac materia ●…ru ●…itissine disput it franciscus valesius de sa●…ra philosophia , cap. . f presectus iude●… imp●…itus 〈…〉 sibi i●…pune ratus est , &c. tacitus ●…lium lib. & per omnem 〈◊〉 〈◊〉 ac 〈◊〉 〈◊〉 regium s●…ruile ingen●… execuit g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c●…crone . h aug. confessinum lib . cap. quantum si●… in by 〈◊〉 & ●…tibus 〈◊〉 s●…ue 〈◊〉 ecclesia tua vo●…bus comm●…us ●…ter ? voces ille instuebant auribus m●… , & lquebatur veritas tua in cor meam , & 〈◊〉 a●…bat affeectus pretatis , & currebant 〈◊〉 & 〈◊〉 mihi ●…rat cum 〈◊〉 . i vide aquinatem egreg●… de hac mat●…●…isputante 〈◊〉 contra gentes , lib. . cap. . & tuis commentatorem franciscum de sylucstris . k caietanus in summula in titulo : incantatio . toletus in ●…mms causuum cons●…ntia , siue instructione sacerdotum lib. . cap. . l godelmannus in tractatu de magis , veneficis &c. lib. . cap. 〈◊〉 & . vide s●…em matolum colloquiorum siue dicrum caniculorum parte , colloquio . m cato de re rustica , cap . n columella lib. . cap . o libro de morbo sacro ( siue illius sit , siue alterius , nam de authore apud cruditos dubitatio est●…●…atem ab initio . & quaed●… huc pertinentia babet theophrastus de plantis lib. . cap. . p 〈…〉 . q phauorinus apud agellium . lib. . cap. . r luciani encomion 〈◊〉 . s erasmus . t synesius . u lib. . de republica . x ex●…at eius laudatio inter exempla exercitationum rhetorum ab henrico stephan●… editarum cum polemonis & himer●… declamationibus . y wi●…rus . z simlerus i●… exodi . a of these all the following reasons . 〈◊〉 de confessio●… , maleficorum , & 〈◊〉 〈◊〉 ad titulum legis de mal●… & mathematicis copio●… . remigius de d●…onologia , lib. . cap. 〈◊〉 . pe●… de pr●…cipuis diuinationum generi●… erastus de l●…s . bodinus daeomanias lib. . cap. . b hironimus o●…ster in locum , & iunius & tremelius in e●…dem . c per●…s of witch-craft . d binfeldius in commentarium ad titulum codi●…s de mathematicis & ma●… . e god●… de , magis & ve●… , l b. . cap. . 〈◊〉 . . . & seq . anonymus de mosaicarum & romanarum legum collatione titulo . . constitutiones criminales caroli ●… . à georgio ramo edita cap. . . & such are exempted from all benefit of those pardons which princes vse to giue to other mal●…f 〈◊〉 ctor●… . for●…rius ad legem . in titulo de verborum signi●…atione , vide illu●… 〈◊〉 mu●…a erudite scribit , ad propositum nostrum 〈◊〉 . h a●…o domini . whose order began . thomas walsi●…gham in the life of k. edward the ● , in his english 〈◊〉 , and in his 〈◊〉 n●… . i pythagor●… apud stobaum . k tacitus annal●…um 〈◊〉 〈◊〉 consul●… l●…um 〈◊〉 〈◊〉 ad●…um co●…ntarys . l valerius maximus li. ca . remigius damonol●…g . l . c. 〈◊〉 m demosthenes oral . . contra aristogitone●… . n libr. . not farre from the beginning . o bonfinius rerum hungaricaram decad●… . libr. . p allaricus apud cassiodorum li. epist . in qua edictum illius : and corne●…ius agripp●… , sometime more then well acquat●…ed with this art , doth retract his owne books written of secret philosophy , & in plaine tearms and expresly giues his iudgement , that all these lowd women ( for this title may include the whole rabble of this blacke guard ) with iannes and iambres , and simon magus , are to be tormented with endlesse paines in eter●…all fire . cornelius agrippa de vanitate scientiarum ca. ●… . the hierarchie of the blessed angells their names, orders and offices the fall of lucifer with his angells written by tho: heywood heywood, thomas, d. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the hierarchie of the blessed angells their names, orders and offices the fall of lucifer with his angells written by tho: heywood heywood, thomas, d. . cecil, thomas, fl. , engraver. [ ], , [ ] p. : ill. (metal cuts) printed by adam islip, london : . in verse. the title page is engraved and signed: t cecill sculp:. with a preliminary imprimatur leaf. with four final contents leaves; the last leaf is blank. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng angels -- poetry -- early works to . demonology -- poetry -- early works to . witchcraft -- poetry -- early works to . magic -- poetry -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion novemb. . . perlegi hunc librum cui titulus , a diuine poëm , intituled , the hierarchie of angels . qui quidem liber continet folia , aut circitèr . in quibus nihil reperio quò minus cum publica utilitate imprimi possit : ita tamen vt si non intra annum proximè sequentem typis mandetur haec licentia sit omninò irrita . gvilielmvs haywood , capell . domest . archiep. cantuar. the hierarchie of the blessed angells . their names , orders and offices the fall of lucifer with his angells written by tho : heywood vita scelesta vale , coelica vita vent . london printed by adam islip to the most excellent and incomparable lady , as famovs for her illvstriovs vertves , as fortvnat in her regall issve ; henretta maria , queene : the royall consort and spovse of the pvissant and invincible monarch , ovr dread soveraigne , king charles : her highnesse most lowly and loyall subiect thomas heywood , in all humilitie consecrateth these his well-wishing , though vnworthy labours . to the reader . generous reader , i shall not need to apollogise before-hand , either for the height of the subiect , or the manner of handling this worke ; when the argument of euery tractat can speake for the one ; and a direct proceeding in the course proposed , for the other . remembring the french prouerbe , qui edefie en publick place , faict maison trop haut on trop basse . who builds i th' way where all passe by , shall make his house too low or hye . i haue exposed my selfe a subiect to all censures , and entreat the reader not to vndertake me with any sinister prejudice . for my hope is , if he shall fairely trace me in that modest and carefull course which i haue trauelled , he may say in the conclusion , facilius currentibus , quam repentibus lapsus . for i professe my selfe to be so free from all arrogance and ostent , that , vt caveam timenda , tuta pertimesco . my iuvenilia i must confesse were sutable to my age then , for being a childe , i spake as a childe ; but maruritie hath since better instructed me : remembring that excellent sentence of sophocles , si iuvenis luxuriat , peccat ; si senex , insanit . nor forgetting that of seneca the philosopher , ante senectutem curandum , benè vivere ; in senectute , benè mori . i haue proposed vnto you good angels and bad ; the excellencie of the one , still continuing in their created puritie ; the refractorie rebellion of the other , damning themselues to all eternity . in the reading of which , i entreat you to take into your consideration that wholesome obseruation of saint chrisostome , natura rerum sic est , vt quoties bonus malo conjungitur , non ex bono malus melioretur , sed ex malo bonus contaminetur , sic vnum pomum malum facilè centum bonos corrumpti ; at centum mala nunquam vnum corruptum efficiunt bonum . further , to expect any new conceits from old heads , is as if a man should looke for greene fruit from withered branches . but as time the producter of all things , though he be aged himselfe , is euery houre begetting somthing new ; sowe , on whose heads he hath cast such a snow , as no radicall or naturall heate can melt , in imitation of him , ( who as sure as he knowes vs borne , will as certainly prouide vs buriall ) will neuer suffer our braines to leaue working , till our pulses cease beating . but howsoeuer the manner of our working be , so the matter which is wrought vpon be worthy , the value of the subiect dignifieth the invaliditie of the vndertaker . and thus i take my leaue of thee with this gentle admonition , heu heu , dij mortalibus nectunt malum , quando bonum videt quispiam & non vtitur . thin● , tho. heywood . the argument of the first booke . vriel . a iove principium the creator , of all that liue sole animator . atheisme and saducisme disputed , their tenents argued and refuted . a deitie approv'd by all gods creatures in generall . into the world how false gods came , and first begun t' vsurpe that name . a quaere made the world throughout , to finde this god , of whom some doubt . the argument of the second booke . iophiel . a god bee'ng found , deny'd by none , it followes there can be but one : by the philosophers confest , and such as were of poets best . him , not the oracle denies , nor those the antient world held wise ; sage , sybill , mage , gymnosophist , all in this vnitie persist . next , that this pow'r so far extended , can by no sence be comprehended ; neither his essence , most diuine , be sounded by weake reasons line . and last , what names most properly belong to this great deity . the argument of the third booke . zaphkiel . of th' vniuerse the regions three , and how their parts disposed bee : how gouerned , and in what order , in which no one exceeds it's border . that moses arke in all respects vpon this worlds rare frame reflects . both how and when , by pow'r diuine , the sun and moone began to shine . the day of our blest sauiors passion compar'd with that of the creation . how ev'ry star shines in it's spheare , what place they in the zodiacke beare . and of the twelue signes a narration , their influence , aspect , and station . to proue no former worlds haue bin , and this must perish we liue in . the vainnesse lastly doth appeare , of plato's great and vertent yeare . the argument of the fourth booke . zadchiel . what ternions and classes bee in the coelestiall hierarchee . in what degrees they are instated , how 'mongst themselues concatinated . angels and doemons made apparant by ethnicks and the scriptures warrant . of visions , and strange dreames , that proue spirits each where at all times moue ; against their infidelitie that will allow none such to bee . discourse of fauor , loue , and hate , of poetry , of deaths estate . th' essence of spirits ; how far they know ; their pow'r in heav'n and earth below . the argument of the fifth booke . haniel . the consonance and simpathie betwixt the angels hierarchie . the planets and coelestiall spheares , and what similitude appeares 'twixt one and other . of the three religions that most frequent bee , iew , christian , and mahumetist : vpon what grounds they most insist . ridiculous tenents stood vpon in mahomets blinde alcaron ; where he discourseth the creation of heav'n and angels . a relation , what strange notorius heresies , by th' priscillians and manichees were held . the truth made most apparant by text , and holy scriptures warrant . the argument of the sixt booke . raphael . the heart of man bee'ng so adverse to goodnesse , and so apt to pierce things most retruse ; a course exprest , on what it chiefely ought to rest . a scrutinie made , where and when the spirits were created . then , of lucifer , the chiefe and prime of angels , in the first of time : his splendor , pride , and how he fell in battell by prince michael . their fight , their armes , the triumph great made in the heav'ns for his defeat . the number that reuolted ; and how long they in their grace did stand . some other doubts may plaine appeare , which to this argument cohere . the argument of the seuenth booke . camael . of gods great works a serious view , for which all praise to him is due . the sev'rall classes that are held amongst the angels that rebel'd . of lucifer the principall , and his strange figure since his fall. of such as most in pow'r excell , and of their gouernment in hell ; their order , offices , and names , with what prioritie each claimes . the list of those that fell from blisse . the knowledge that in daemons is , and how far stretcht . next , of their wrath tow'rds mankinde , and what bounds it hath . discov'ry of those ginnes and snares they lay t' entrap men vnawares . of compacts common in all ages , and of the astrologomages . the argument of the eighth booke . michael . of sathans wiles and feats prestigious , appearing wondrous and prodigious ; confirm'd by histories far sought . of nouels by bad daemons wrought : and first of such is made expression , that still with mankinde seeke congression , ( to whose fall they themselues apply ) call'd succubae and incubi . to finde those further we desire , of water , earth , the aire , and fire ; and what their workings be , to know , as well aboue , as here below . how authors 'mongst themselues agree , what genij and spectars bee , faunes , sylvans , and alastores , satyrs , and others like to these . with stories mixt , that grace may win from such as are not verst therein . the argument of the ninth booke . gabriel . of spirits call'd lucifugi ( from flying light ) i next apply my neere-tyr'd pen : of which be store in mines where workmen dig for oare . of robin good-fellow , and of fairies , with many other strange vagaries done by hob-goblins . i next write of a noone-diuell , and a buttry-sp'rite . of graue philosophers who treat of the soules essence and her seat . the strange and horrid deaths related of learn'd magitions , animated by sathan , the knowne trutht ' abjure , and study arts blacke and impure . of curious science last , the vanitie , grounded on nothing but incertaintie : and that no knowledge can abide the test like that in sacred scripture is exprest . the seraphim : ex sumptib : tho : mainwaringe armig : the argvment of the first booke . a ioue principium , the creator , of all that liue , sole animator . atheisme and sadducisme disputed ; their tenents argued , and refuted . a deitie approv'd by all gods creatures in generall . into the world how false gods came , and first began t' vsurpe that name . a quaere made the world throughout , to finde this god , of whom some doubt . argument . the blessed seraph doth imply the loue we owe to the most high. inspire my purpose , fauour mine intent , ( o thou all-knowing and omnipotent ) and giue me leaue , that from the first of daies , i ( dust and ashes ) may resound thy praise : able me in thy quarrell to oppose , and lend me armor-proofe t' encounter those who striue t' eclipse thy glory all they can ; the atheist , sadduce , and mahumetan . that there 's a god , who doubts ? who dares dispute ? be'ng in it selfe a maxime absolute : which fundamentall truth , as it is seen in all things , light or darke , wither'd or green ; in length , bredth , height , depth ; what is done or said , or hath existence in this fabricke , made by the word fiat : so amongst the rest , in mans owne conscience it is deep'st exprest . who 's he looks vp , and sees a glorious star ( be 't fixt or wandering ) to appeare from far in bright refulgence ; can so stupid be , not to acknowledge this great deity ? who shall the sun 's vnwearied progresse view , as at the first creation , fresh and new , in lustre , warmth , and power , still giuing chere to plants , to beasts , to mankinde euery where ? wh'obserues the moon a lower course to range , inconstant , and yet constant in her change ; ( ty'd to her monthly vicissitude ) and doth not thinke she also doth include a soueraigne power ? looke downe , the earth suruey , the floures , herbs , shrubs , and trees , and see how they yearely product : the store of herds and flocks grasing on pastures , medowes , hills and rocks ; some wilde beasts ; others to mans vse made tame ; and then consider whence these creatures came . ponder the wels , ponds , riuers , brooks & fountains , the lofty hils , and super eminent mountains , the humble valley , with the spatious plaine , the faire cloath'd medowes , and full fields of graine ; the gardens , desarts , forrests , shelues , and sands , fertilitie and barrennesse of lands , th' vnbounded sea , and vastitie of shore ; " all these expresse a godhead to adore . be not in thy stupiditie deluded : thinke but how all these , in one bulke included , and rounded in a ball , plac'd in the meane or middle , hauing nought whereon to leane ; so huge and pond'rous ! and yet with facilitie , remain immov'd , in their first knowne stabilitie ! " how can such weight , that on no base doth stand , " be sway'd by lesse than an almighty hand ? obserue the sea when it doth rage and rore , as menacing to swallow vp the shore ; for all the ebbs and tydes , and deeps profound , yet can it not encroch beyond his bound . " what brain conceiues this , but the power respects , " which these things made , moues , gouerns , and directs ? do but , ô man , into thy selfe descend , and thine owne building fully apprehend ; comprise in one thy body and thy mind , and thou thy selfe a little world shalt find : thou hast a nimble body , to all motion pliant and apt : thou hast at thy deuotion a soule too , in the which no motion 's seene , but from all eyes hid , as behind a skreene . th' effects we may behold ; from whose command the gestures come : yet see we not the hand by which th' are mov'd , nor the chiefe master , he who is prime guide in our agilitie . is not so great , of these things , th'admiration ; so excellent a worke , of power to fashion atheists anew , and bring them to the way ? let 's heare but what their owne philosophers say . one thus affirmes : there 's no capacious place in mans intelligence , able to embrace th'incomprehensible godhead : " and yet trace " his steps we may , his potencie still seeing " in euery thing that hath on earth a being . saith auicen : he reason wants , and sence , that to a sole god doth not reuerence . a third : who so to heav'n directs his eies , and but beholds the splendor of the skies , ( almost incredible ) and doth not find , there must of force be an intelligent mind , to guide and gouerne all things ? a fourth thus : ( and the most learned of them , doth discusse ; seeming amongst the heathen most to know ) there is a god , from whom all good things flow . to sing to the great god let 's neuer cease , who gouerns cities , people , and gown'd peace : he the dull earth doth quicken ; or make tame the tempests , and the windy seas reclaime : he hath the gouernment of states , can quell both gods and men ; his pow'r is seene in hell ; whose magnitude all visible things display , he gouerns them with an impartial sway . where e're thou mov'st , where so thou turnst thine eie , ev'n there is god , there ioue thou may'st espie : his immense pow'r doth beyond limit run , it hath no bound , for what he wills is done . what so thou seest throughout the world by day , euen that doth him and only him obey . if he please , from the dull or fertile earth , or floures or weeds spring , fruitfulnesse or dearth : if he please , into rocks hee 'l water poure , which ( like the thirsty earth ) they shall deuoure . or from the dry stones he can water spout : the wildernesse of seas the world throughout submits to him . at his imperious will the rough and blustring winds are calme and still . the flouds obey him : dragons he can slaue , and make th' hyrcanian tygres cease to raue . he is in the most soueraigne place instated ; he sees and knowes all things he hath created . nor wonder if he know our births and ends , who measures arctos , how far it extends ; and what the winters boreas limits are . what to this deity may we compare ? who doth dispose as well the spade as crowne , teaching the counsels both of sword and gowne : for with inuisible ministers he traces the world , and spies therein all hidden places . of alexander , aristotle thus writes : it is not numb'red 'mongst his chiefe delights , that he o're many kings hath domination ; but , that he holds the gods in adoration . who iustly on their proud contemners lower ; but vnto such as praise them , they giue power . the times of old , aeneas did admire , because he brought his gods through sword and fire , when troy was sackt and burnt : for that one pietie , they held him after death worthy a dietie . pompilius for his reuerence to them done , an honor from his people likewise wone : he raign'd in peace , and ( as some writers say ) had conference with the nymph egeria . for him , who knew the gods how to intreat , and truly serue , no honor was too great . but the gods hater , impious and prophane mezentius , was in battell rudely slaine . and capaneus , after that he had assaulted thebes wall ( which the gods forbad ) euen in the midst of all his glory fell , and by a bolt from heauen was strooke to hell. the great epirus , arcades king , we find , for spoiling neptunes temple was strook blind . and the duke brennus , after many an act of strange remarke ( as proud rome hauing sackt , and conquering delphos ) yet because he dar'd to rob that church apollo would haue spar'd ; the god strooke him with madnesse ; who straight drew his warlike sword , with which himselfe he slew . the temple of tolossa ( in their pride ) great scipio's souldiers spoil'd , and after dy'de all miserably . and alexander's , when they ceres church would haue surpriz'd , euen then fell lightning from the skies , which soon destroy'd all in that sacrilegious act imployd . religion from the first of time hath bin , howeuer blended with idolatrous sin : temples , synagogues , altars , and oblations , lustrations , sacrifices , expiations ; howe're their zeale with many errors mixt , " none but vpon some god his mind hath fixt . the lybians , cretans , and idaeans , they had ioue in adoration : none bare sway amongst the argiues in miceane , but she that shares with ioue imperiall soueraignty iuno . the thebans honor'd hercules : they of boetia the three charites : th' aegyptians , isis , figured like a cow : the thebans and the arabes all bow to bacchus * bimater , the god of wine . iönia , rhodes , and delphos held diuine , apollo solely : cyprus and paphos boast , their venus , as amongst them honor'd most . th' athenians and aetolians celebrate minerua : vnto vulcan dedicate the imbrians and the lemnians , all their vowes . fertile sicilia no goddesse knowes , saue proserpine : th' elaeans , pluto make their soueraigne : and the boëtians take the muses for their guardiens . all that dwell neere to the hellespont , thinke none t' excell , saue priapus . in rhodes , saturn hath praise : osyris , aboue all , th' aegyptians raise . the latians and the warlike thraciaus run to mars his shrine : the scythians to the sun. all the inhabitants of delphos isle pray , that latona on their coasts will smile . 'mongst the lacones , neptune sacred is : and through all asia , powerfull nemesis . the attici haue in high estimation fortune . th' eleusians haue in adoration , ceres : the phrygians , cybel : cupid , those that dwell at colchos . th' arcades haue chose aristaeus : diana , those of ephesus . the epidaurians , aesculapius . &c. so many gods and goddesses did comber the nations of the earth , as that their number in iust account , ( if hesiod speake true ) vnto no lesse than thirty thousand grew . as touching auguries , and their abuse , ( in the precedent times in frequent vse ) to proue that study to be meerly vain , homer hath made great hector thus complain : the winged birds thou bid'st me to obey ; but how they take their course , or to which way , i nor regard , nor care : whether their flight be made vpon the left hand or the right . most requisit it is that i be swaide by the great thundring ioues high will , and wade no farther . he hath empire ouer all , and whom he list , supporteth , or makes thrall . that 's the best bird to me , and flies most true , bids , for my countrey fight ; my foes subdue . e're further i proceed , 't were not amisse , if i resolue you what an idol is , and where they had beginning . i haue read of one syrophanes , in aegypt bred ; who as he nobly could himselfe deriue , so was he rich , and by all means did striue , like an indulgent father with great care , to make his sonne of all his fortunes heire . and when he had accumulated more than all his neighbours : in his height of store , and fulnesse of aboundance , ( as his pride was to leaue one t' inherit ) his son dy'de ; and with him , all his comfort , because then ( he gone ) he thought himselfe the poor'st of men . in this great sorrow , ( which as oft we see , doth seeke for solace from necessitie ) he caus'd his statue to be carv'd in stone , s'exactly made vnto the life , that none but would haue took it for the childe ; agreeing so neere to him it was , when he had being . but the sad father , thinking to restraine that flux of teares which hourely pour'd amaine downe his moist cheeks , the course he tooke to cease it , presented him fresh matter to increase it : ignorant , that to helpe the woe begon , there is no cure like to obliuion . so far it was his moist eyes to keepe dry , as that of teares it gaue him new supply . and this we may from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borrow , the word to vs implying , cause of sorrow . whilest there this new made image had abode , the seruants made of it their houshold god . some would bring fresh floures and before it strow : others , ( left they in duty might seem slow ) crowne it with wreathes and garlands : others burne incense , to soothe their lord , who still did mourne : and such as had offended him , would fly vnto that place , as to a sanctuary ; and ( after pardon ) seuerall gifts present , as if that had been the sole instrument of their deliuery . by which 't may appeare , 't was not loues effect , but th' effect of feare , to which petronius seemes t'allude , when he , obliquely taxing all idolatry , saith , that throughout the world in euery nation , feare first made gods , with diuine adoration . saith martial : if thy barber then should dare , when thou before him sit'st with thy throat bare , and he his rasor in his hand ; to say , giue me this thing or that : wilt thou say nay or grant it him ? take 't into thy beleefe , he 's at that time a ruffin and a theefe , and not thy barber . neither can 't appeare bounty , that 's granted through imperious feare . of the word superstition , the first ground was , to preserue to th' future , whole and sound , the memorie of fathers , sons , and friends , before deceast : and to these seeming ends were images deuis'd . which some would bring ( as their first author ) from th' assyrian king ninus ; whose father belus being dead ; that after death he might be honored , set vp his statue , which ( as most agree ) was in his new built city niniuee : whither all malefactors make repaire , and such offenders whose liues forfeit are by the lawes doom : but kneeling to that shrine , were sanctuar'd , as by a thing diuine . hence came it , that ( as gods ) they now abhor'd the sun and moone , which they before ador'd . with stars and planets they are now at strife : and since by it they had recouered life , ( late forfeit ) hold it as a sov'raigne deitie ; and therefore as it were in gratefull pietie , they offred sacrifice , burnt incense , gaue oblations , as to that had power to saue . this , which in theeues and murd'rers first began , in time so generall grew , that not a man , but was of that beleefe ; and so withdrew that diuine worship which was solely due to the creator , ( and to him alone ) and gaue 't to idols made of wood and stone . and yet the poet sophocles , euen then when the true god was scarsly knowne to men , in honour of the supreme deitie , much taunted the vain greeks idolatrie . one god there is ( saith he ) and only one , who made the earth his footstoole , heav'n his throne : the swelling seas , and the impetuous winds ; the first he calmeth , and the last he binds in prison at his pleasure : and yet wee , subiects vnto this fraile mortalitie , of diffident hearts determin , and deuise to the soules dammage , many fantasies . the images of gods we may behold , carv'd both in stone and wood ; some left in gold ; others in iv'ry wrought : and we ( vnwise ) by offring to them solemne sacrifice , thinke we do god good seruice . but the deity , ( sole and supreme ) holds it as meere impiety . saint austin neuer could himselfe persuade , that such who mongst the antient gentiles made their idoll gods , beleev'd in them : for he saith confidently ; though in rome there be ceres and bacchus , with a many more , whom they in low obeisance fall before ; they do it not as vnto absolute things , that haue in them the innate seeds and springs of being and subsistence : but much rather , as to the seruants of th' almighty father . yet these did worship something ( 't doth appeare ) as a supreme , whom they did loue or feare . this age breeds men so bruitsh naturall , as to beleeue there is no god at all . such is the atheist , with whom can be had no competition ; one obtuse or mad , who cannot scape heav'ns most implacable rod. the psalmists foole , who saith , there is no god ; would such but spend a little vacant time , to looke from what 's below , to things sublime ; from terrene to coelestiall , and confer the vniuersall , with what 's singuler ; they shall find nothing , so immense and hye , beyond their stubborn dull capacity , but figures vnto them his magnitude . again , nothing so slight , ( as to exclude it name amongst his creatures ) nought so small , but proues to them his power majesticall . tell me , ( ô thou of mankind most accurst ) whether to be , or not to be , was first ? whether to vnderstand , or not to know ? to reason , or not reason ? ( well bee 't so , i make that proposition : ) all agree , that our not being , was before to be . for we that are now , were not in times past : our parents too , ev'n when our moulds were cast , had their progenitors : their fathers , theirs : so to the first . by which it plaine appeares , and by this demonstration 't is most cleare , that all of vs were not , before we were . for in the plants we see their set and ruin . in creatures , first their growth , then death pursuing . in men as well as beasts , ( since adam's sinning ) the end is certaine signe of the beginning . as granted then , we boldly may proclaime it , there was a time , ( if we a time may name it ) when there was neither time , nor world , nor creature , before this fabrick had such goodly feature . but seeing these before our eyes haue being , it is a consequence with truth agreeing ; of which we only can make this construction , " from some diuine power all things had production . and since of nothing , nothing can befall : and betwixt that which is ( bee 't ne're so small ) and what is not , there is an infinite space , needs must some infinite supply the place . " it followes then ; the prime cause and effector " must be some potent maker and protector , " a preualent , great , and eternall god , " who before all beginning had aboad . come to the elements : a war we see twixt heate and cold , drought and humiditie : now where 's antipathy , must be annoy , one laboring still the other to destroy : and yet in one composure where these meet , there 's sympathie , attone , and cons'nance sweet . the water doth not fight against the fire , nor doth the aire against the earth conspire . all these ( though opposites ) in vs haue peace , vniting in one growth and daily increase . " to make inueterate opposites agree , " needs must there be a god of vnitie . what is an instrument exactly strung , vnlesse being plaid vpon ? it yeelds no tongue or pleasant sound that may delight the eares . so likewise of the musicke of the spheres , which some haue said , chym'd first by accident . o false opinion'd foole : what 's the intent of thy peruersenesse , or thine ignorance ? shall i designe what fortune is , or chance ? nothing they are saue a meere perturbation of common nature ; an exorbitation and bringing out of square ; these to controule , " therefore , must needs be an intelligent soule . for know you not , you empty of all notion , that nothing in it selfe hath power of motion ? and that which by anothers force doth moue , " the cause of that effect must be aboue ? th' originall of mouing must be rest , which in our common dialls is exprest . the sun-beame p●ints the houre ; the shadow still from our shifts to another , ev'n vntill thou tel'st vnto the last ; yet 't is confest , that all this while th' artificer may rest . the earth in sundry colours deckt we know , with all the herbage and the fruits below . the seas and flouds , fish in aboundance store : fowles numberlesse within the aire do soare : and all these in their seuerall natures clad so fairely , that her selfe can nothing add . from whence haue these their motion ? shall we say , from th' elements ? " how comes it then that they " should so agree , ( being 'mongst themselues at strife ) " to giue to others [ what they haue not ] life ? haue they then from the sun their generation ? resolue me then , what countrey or what nation can shew his issue ? haue they power innate , as in themselues , themselues to procreate ? if any of them ? tell me , mongst them all , of what extension are they , great or small ? in new discov'ries ; if after somewhile , we touch vpon an vnfrequented isle : if there we sheds or cottages espy , ( though thatcht with reed or straw ) we by and by say , sure men here inhabit , 't doth appeare ; the props and rafters plac'd not themselues there ; nor of their owne accord , the reed or straw , themselues into that close integument draw . nor could the sauage beasts themselues inure vnto a worke so formal and secure . and you , ô fooles , or rather mad-men , when you view these glorious works , which beasts and men so far from framing are , that their dull sence can neuer apprehend their eminence ; and do not with bent knees , hearts strook with terror , and eyes bedew'd with teares , lament their error , submissiuely acknowledge their impiety and blasphemies 'gainst that inuisible diety . if but to what you see , you would be loth to giue faith to ? in plants , a daily growth you all confesse : but of you i would know , when any of your eyes perceiv'd them grow ? in animals we may obserue increase , and euery member waxing without cease : but when did euer your acutest eye distinguish this augmenting qualitie ? force vegetiue and sensatiue , in man there is : with intellect ( by which he can discerne himselfe and others ) to this houre , tell me , who euer hath beheld that power ? we with our outward sences cannot measure the depth of truth , nor rifle her rich treasure : " let that truths spirit then be our director , " to bow vnto the worlds great architector . or will you better with your selues aduise , and beleeue those the antient times held wise ; and not the least 'mongst these , th' aegyptian mages , the indian brachmans , and the grecian sages ; " ev'n these approv'd a god , before time liuing , " maker , preseruer , and all good things giuing . the poets and philosophers , no lesse , in all their works ingeniously professe ; theoginis , homer , hesiod , orpheus , all vpon this great power inuocate and call to their assistants . in the selfe same line , rank't plato , and pythagoras ( both diuine held for their reuerence done it . ) let these passe : to speake of your great man , diagoras , the prince of fooles , of atheisme the chiefe master : ( as was , of magicke , the learn'd zoroaster ) peruse his booke , you in the front shall reade these very words : from a sole soueraigne head , all things receiue their being and dispose . what more could he confesse ? which the most knowes . he , on whose shrinking columes you erect the whole frame of your irreligious sect ; holding the statue of alcides ( then numb'red amongst the deified men ) it being of wood : to take away the glory from idols ; in a frequent auditorie of his owne scholers , cast it in the fire : thus speaking ; now god hercules expire in this thy thirteenth labour ; 't is one more than by thy stepdame was enioyn'd before . to her ( being , man ) thou all thy seruice gaue ; thou now being god , i make thee thus my slaue . the atheist lucian held gods sonne in scorne ; and walking late , by dogs was piece-meale torne . yet for the loue i to his learning owe , this funerall farewell i on him bestow . vnhappy lucian , what sad passionate verse shall i bestow vpon the marble stone that couers thee ? how shall i deck thy herse ? with bayes or cypresse ? i do not bemone thy death ; but that thou dy'dst thus . had thy creed as firme been , as thy wit fluent and high , all that haue read thy works would haue agreed , to haue transfer'd thy soule aboue the sky , and sainted thee . but ô , 't is to be doubted , the god thou didst despise , will thee expell from his blest place ; & since thou heav'n hast flouted , confine thy soule into thine owne made hell. but if thou euer knew'st so great a dietie , a sauiour who created heauen and thee ; and against him durst barke thy rude impietie , he iudge thy cause , for it concernes not me . but for thy body , 't is most iust ( say i ) if all that so dare barke , by dogs should dy . thus saith the atheist : lo , our time is short , therefore our few dayes let vs spend in sport . from death ( which threatneth vs ) no power can saue , and there is no returning from the graue . borne are we by meere chance , a small time seen , and we shall be as we had neuer been . our breath is short : our words a sparke of fire , rais'd from the heart , which quickly doth expire ; and then our bodies must to dust repaire , whilest life and spirit vanish into aire . we shall be like the moving cloud that 's past , and we must come to nothing at the last : like dew exhal'd , our names to ruine runne , and none shall call to mind what we haue done . our time is as a shadow , which doth fade ; and after death ( which no man can euade ) the graue is seal'd so fast , that we in vaine shall hope , thence , euer to returne againe . come then ; the present pleasures let vs tast , and vse the creatures as in time forepast : now , let vs glut our selues with costly wine , and let sweet ointments in our faces shine . let not the floure of life passe stealing by , but crowne our selues with roses e're they dy : our wantonnesse be counted as a treasure , and in each place leaue tokens of our pleasure : for that 's our portion ; we desire no more . let vs next study to oppresse the poore , ( if they be righteous ) nor the widow spare : deride the ag'd , and mocke his reuerend haire . our strength , make law , to do what is iniust ; for in things feeble't is in vaine to trust : therefore the good man let 's defraud ; for he ( we know ) can neuer for our profit be , our actions in his eies gets no applause : he checks vs for offending 'gainst the lawes , blames vs , and saith , we discipline oppose . further he makes his boasts , that god he knowes ; and calls himselfe his sonne . hee 's one that 's made to contradict our thoughts : quite retrograde from all our courses ; and withall so crosse , we cannot looke vpon him without losse . he reckons vs as bastards , and withdrawes himselfe from vs : nor will he like our lawes , but counts of them as filthinesse . the ends of the iust men he mightily commends ; and boasts , god is his father . let 's then see , if any truth in these his words can be ; and what end he shall haue . for if th' vpright be sonnes of god , hee 'l aid them by his might . with harsh rebukes and torments , let vs then sift and examine this strange kinde of men ; to know what meeknesse we in them can spy , and by this means their vtmost patience try . put them to shamefull death , bee 't any way ; for they shall be preserv'd , as themselues say . thus do they go astray , as ev'ly minded , for they in their owne wickednesse are blinded . for , nothing they gods mysteries regard , nor of a good man , hope for the reward : neither discerne , that honour doth belong vnto the faultlesse soules that thinke no wrong . for god created man pure and vnblam'd , yea , after his owne image was he fram'd . but by the diuels enuy , death came in : who holds with him , shall proue the scourge of sin . but in great boldnesse shall the righteous stand , against the face of such as did command them to the torture ; and by might and sway , the fruits of all their labors tooke away . when they shall see him in his strength appeare , they shall be vexed with an horrid feare ; ( when they with an amased countenance behold their wonderfull deliuerance ) and change their mindes , and sigh with griefe , and say , behold these men we labour'd to betray ! on whom , with all contempt we did incroch , and held them a meere by-word of reproch : we thought , their liues to madnesse did extend , and , there codld be no honour in their end : how come they now amongst gods children told ; and in the list of saints to be inrol'd ? therefore , from truth 's way we haue deuious bin , nor trod the path the righteous haue walkt in : from the true light we haue our selues confin'd ; nor hath the sun of knowledge on vs shin'd . the way of wickednesse ( which leadeth on to ruine and destruction ) we haue gon : by treading dangerous paths , our selues w' haue tyr'd ; but the lords way we neuer yet desir'd . what profit hath our pride , or riches , brought ? or what our pompe ? since these are come to nought . all these vaine things , like shadowes are past by ; or like a post , that seems with speed to fly : or as a bird ( the earth and heav'n betweene ) who makes her way , and yet the path not seene : the beating of her wings yeelds a soft sound ; but of her course there 's no apparance found . as when an arrow at a marke is shot , finds out a way , but we perceiue it not ; for suddenly the parted aire vnites , and the fore-passage is debat'd our ●ights . so we , no sooner borne and take our breath , but instantly we hasten on to death . in our liues course we in no vertue ioy'd , and therefore now are in our sinnes destroy'd . th'vngodlie's hopes to what may we compare ? but like the dust , that 's scattered in the aire : or as the thin some gathered on the waue , which when the tempest comes no place can haue : or as the smoke , dispersed by the wind , which blowne abroad , no rest at all can find . or else ; as his remembrance steales away , who maketh speed , and tarieth but a day . but of the iust , for euer is th' aboad ; for their reward is with the lord their god : they are the charge and care of the most high , who tenders them as th' apple of his eye . and therefore they shall challenge as their owne , from the lords hand , a kingdome and a crowne : with his right hand hee 'l couer them from harme , and mightily defend them with his arme . he shall his ielousie for armor take , and put in armes his creatures for their sake , his and their foes to be reueng'd vpon . he for a glorious breast-plate shall put on , his righteousnesse : and for an helmet beare true iudgement , to astonish them with feare : for an invinc'd shield , holinesse he hath : and for a sword , he sharpens his fierce wrath. nay , the whole world hee 'l muster , to surprise his enemies , and fight against th' vnwise . the thunderbolts , by th' hand of the most high , darted , shall from the flashing lightnings fly ; yea fly ev'n to the marke : as from the bow bent in the clouds : and in his anger go that hurleth stones , the thicke haile shall be cast . against them shall the flouds and ocean vast be wondrous wroth , and mightily or'eflow : besides , the fierce winds shall vpon them blow , yea , and stand vp against them with their god , and like a storme shall scatter them abroad . thus wickednesse th' earth to a desart brings ; and sinne shall ouerthrow the thrones of kings . you heare their doome . it were not much amisse , if we search further , what this atheisme is . obserue , that sundry sorts of men there be who spurne against the sacred deitie : as first , those whom idolaters we call , pagans and infidels in generall . these , though they be religious in their kinde , are , in the manner of their worship , blinde ; and by the diuel's instigation won to worship creatures , as the moon and sun. others there be , who the true god-head know , content to worship him in outward show : yet thinke his mercy will so far dispence , that of his iustice they haue no true sence : his pitty they acknowledge , not his feare ; because they hold him milde , but not austere . some , like brute beasts , will not of sence discusse : with such saint paul did fight at ephesus . others are in their insolence so extreme , that they deride gods name , scoffe , and blaspheme : as holophernes , who to achior said ; albeit thou such a vaine boast hast made , that israels god his people can defend against my lord , who doth in power transcend ; where th' earth no greater pow'r knowes , neere or far , than him whom i serue , nabuchadnezzar . diuers will seeme religious , to comply with time and place : but aske their reason , why they so conforme themselues ? they know no cause more than , to saue their purse , and keepe the lawes . there be , to noble houses make resort ; and sometimes elbow great men at the court , who though they seeme to beare things faire and well , yet would turne moses into machiuel ; and , but for their aduantage and promotion , would neuer make least tender of deuotion . for their diuinitie is that which we call policie : their zeale , hipocrisie : their god , the diuell : whose imagination conceits , that of the world was no creation . these haue into gods works no true inspection , dreame of no iudgement , hell , or resurrection : reckon vp genealogies who were long before adam ; and without all feare , ( as those doom'd to the bottomlesse abisme ) hold , there was no noës arke , no cataclisme . besides ; how busie hath the diuell bin , ev'n from the first , t' encrease this stupid sin ? not ceasing in his malice to proceed , how to supplant the tenents of our creed . beginning with the first , ( two hundred yeares after our sauiours passion ) he appeares in a full ( seeming ) strength ; and would maintaine , by sundry obstinate sectists , ( but in vaine ) there was not one almighty to begin the great stupendious worke ; but that therein many had hand . such were the maniches , marcionists , gnostyes , and the like to these . the second article he aim'd at then ; and to that purpose pickt out sundry men , proud hereticks , and of his owne affinitie ; who did oppose the blessed sonne 's diuinitie . but knowing his great malice to his mind did not preuaile ; he then began to find a cauill 'gainst the third : and pickt out those who stiffely did the holy-ghost oppose . him from the holy tria's they would leaue ; nor yeeld , the blest-maid did by him conceiue . but herein failing ; with a visage sterne , that roaring lion , those which did concerne the churches faith , aim'd at : still raising such , as building on their owne conceit too much , the other maximes of our knowne beleefe mainly withstood . nay after , ( to his griefe ) finding , that in no one he could be said to haue preuail'd ; he after 'gins t' inuade all , and at once : to that great god retyring , who cast him downe from heav'n for his aspiring . and to cut off mans hoped for felicitie ; where he before persuades a multiplicitie of gods to be ador'd : he now from many , blinds the dull atheist , not to confesse any : striuing ( if possible it were ) to make him , a worse monster than himselfe ; to take no notice of his god , nor vnderstand , that both his life and breath are in his hand : insensible , that he who from his treasure leant them at first , can take them backe at pleasure : that hee created sorrow , who made ioy : ( who reare's , can ruine ; and who builds , destroy . ) which they might gather from bare natures light ; obseruing , that t' each day belong's a night : that as in th' one there is a gladsome cheare ; so , to the other doth belong a feare : one figuring the glory of the iust ; th' other , that hell where atheists shall be thrust . next ; let a man be mounted ne're so high , were 't on a spire that 's mid-way to the sky ; whilest he look's vp , with comfort he doth gaze vpon the clouds and the sun 's fulgent raies : nor is he troubled , whilest his eies are bent vpon the splendor of the firmament . but let him thence suruey the earth below , his heart will pant with many an irksome throw ; his body tremble ; sinewes and nerues all contract themselues , with feare from thence to fall . the emblem is ; that there 's aboue , a place long since prepar'd for all the sonnes of grace ; who by a blest and heav'nly contemplation looke vpward , even from whence comes their saluation . but vnto them who seeke not god to know , and only fix their thoughts on things below ; although no such place visibly appeare , yet there 's an hell that 's full of dread and feare . which how can these escape , who beleeue lesse than do the diuels ? for they both confesse and know there is a god ; a heav'n , where plac't they once had been ; and for their pride thence cast . likewise an hell , ( not threatned them in vaine ) where they both now and euer shall remaine . shall he who giues vs life and length of daies , passe vs without due thanksgiuing and praise ? and shall not god be truly vnderstood , who in his bounty giues vs all that 's good ? or , shall he nothing from our hands deserue , who , what he makes is carefull to preserue . we reade of some beasts , who opprest with thirst , and hastning to the riuers margent , first bow downe their bodies at the waters brinke , and fall vpon their knees still when they drinke . birds ( as we daily may obserue ) being dry , at euery drop they taste , looke vp on high ; as vnto him who sends it them : which speakes , that without thanks they neuer wet their beakes . if beasts and birds so gratefull be ; what then shall we imagine of these thanklesse men , but , that there 's a gehinnon to contrude all guilty of such base ingratitude ? that this god is , to atheists may appeare ; because by him so frequently they sweare : for , who 's so senselesse and obtuse a sot , to call to witnesse that thing which is not ? for , by what power soeuer they protest , th' essence thereof is euen in that confest . ev'n reasons selfe ( maugre this grosse impietie ) illustrates vnto vs , th' eternall dietie . if we behold a barke in th' ocean swimming , we say , some ship-wright gaue it shape and trimming . or , if a picture in a costly frame ; it from the pensill of some painter came . or , where we see an house or temple stand , we presuppose some skilfull workmans hand . then , if below we marke the earth and ocean : aboue , the planets in their hourely motion : so many winters , autumnes , sommers , springs , and in them , the vicissitude of things : when we shall all his glorious creatures view , shall we deny him a bare artists due ? or , can we this high potent vndertaker ( who made both them and vs ) esteeme no maker ? philosophy will tell vs by her lawes , that no effect can be without a cause : that euery action doth an agent claime : and euery motiue , that which moues the same , though many causes , agents , motions , be ; they are subordinate : and onely he prime cause , agent , and mouer , who ( t' our notion ) is first , of all effect , action , or motion . concerning whom , the psalmist doth thus treat : o lord my god , thou art exceeding great in honour , and in glory shining bright , who couers thy great maiestie with light , as with a garment : that almighty god , who , like a curtaine , spreds the heav'ns abroad ; and in th' vnsounded bosome of the streames of thy great chambers , hast dispos'd the beames : who for thy chariot , hast the clouds assign'd ; and walk'st vpon the swiftwings of the wind . when man committeth euill , he shall find a god euen in the terror of his mind . for , adam tasting of the fruit forbid , ( asham'd ) himselfe within a thicket hid . when herod , iohn the baptist had beheaded , he for that act some fearefull vengeance dreaded : for , hearing of christs miracles , he sed , surely that iohn is risen from the dead ; fearing his ghost did haunt him . so when cain had in his wrath his brother abel slain , his count'nance was deiected and cast downe . for , were there no accuser but mans owne conscience it selfe , he feare could not eschew ; because , the wicked fly when none pursue . and what are feares , vnto that height extended , but a meere dread of a iust god offended ? euen by idolaters a god's confest ; who rather will adore a bird , a beast , a fish , a serpent , planet , or a stone , nay , euen the basest things , rather than none . mans appetite , that neuer can be sated , approues a god : for let him be instated in a small means , a greater he desires : giue him a prouince , and he then aspires vnto a realme : a kingdome let him haue , ( not yet content ) he then a world will craue : nor rests he there ; for , were 't in his possession , yet bring him in the end to his confession , he will acknowledge , there is somewhat more to be acquir'd ; ev'n god , whom we adore . that men of knowledge should be so ambitious , and in the quest thereof so auaritious ; yet in that amplitude finding such scant , that still the more they haue , the more they want . ( for in that progresse , as they further go , the more they learne , the more they search to know : ) besides , that in this search each one pursu'th with labour , to inuestigate the truth . that simple and pure truth ( th' atheists deny ) can be no other thing than the most-high . ev'n these , to whom himselfe he had not showne , ( saue in his works ) confest him , though vnknowne . saith one : each place hath of gods center sence , but none can challenge his circumference . the stagerite giues him the due applause , of the first cause , and , of all causes , cause ; th' essence of things , of whom all things subsist ; author , first mouer . and vnto the list of his due titles add's , th' eternall light , the most pure act , immens● , and infinite . &c. whom , the great flamin hiero did accuse ; that , 'gainst the countries custome , he should vse the name of one sole god : when all saue he acknowledged a multiplicitie . * goodnesse inimitable , he 's likewise stil'd by him , who said , the world was first compil'd for man , and man for god. there is no doubt of god ( saith cicero : ) the earth throughout search , and there is no nation , in whose brest a god is not by natures selfe imprest . to what can any atheist this impute ; that at christs birth all oracles were mute , and put to lasting silence ? whence't might grow , the emperor augustus sent to know , when all the superstitious rites were past . the oracle thus spake , ( and spake it's last : ) an hebrew childe , god , who all gods doth quell , bids me giue place , be silent , packe to hell : henceforth forbeare these altars to adore ; he speakes to you , who neuer shall speake more . vpon which answer , his great power t' extoll , he did erect in romes great capitoll , a shrine , whereon th' inscription thus doth run ; the altar of gods first begotten son. a childe is borne to vs , isay saith plaine : an hebrew childe , saith paul ; not of the straine of angels ; but of abrahams blessed seed , and god : there his diuine nature is decreed . god is become a childe : which who shall scan , must needs conclude , that christ is god and man. the oracle , you heard , made that reply : heare fully now from sybels prophecy ; there shall be borne a king , the world to saue . yet neither he , nor any roman , gaue that honour to him liuing : this they ' xprest , but lent no faith to that which they confest . for lentulus thinking she did diuine of him , tooke part with factious cateline ; in hope , most of the senat to remoue , and by that meanes , his countries sauiour proue . virgil , to saloninus it apply'd , ( the sonne of pollio ) whom he deify'd ; because the father to that hopefull lad was his great patron . some suggest , he had knowledge of a messias , to be borne iust at that time , the blest age to adorne . because when herod ( who at that time raign'd king of the iewes ) was vnto rome constrain'd to tender his allegeance , alwaies guested at pollio's house , where he was nobly feasted . to which place virgil frequently resorted ; ( for so of him iosephus hath reported . ) but constantine was first , made proclamation 'mongst all the romans , of christs incarnation . some of their prophets , in an enthean fury , predicted , that a king should come from iury , to monarchise the world : which when they knew , they gaue it not to iesus , ( as his due ) but to vespasian did the stile resigne , because 't was he that conquer'd palestine . at christs natiuitie ( as some relate ) those heathen gods whom they did celebrate with diuine worship , and did most extoll , fell from their shrines in the high capitoll . their stiles in brasse grav'd , and in marble rac't , that time , by lightning , blemisht and defac't . which had a president of like remarke , when dagons image fell before the arke . in the first moneth , and sixt day of the same , when great octauius caesar tooke the name augustus ; did the wise-men offerings bring to christ , saluting him both god and king. what time , all forfeits , debts , bills of account , ( which did vnto an infinite surmount ) kept in the empires chamber , were by fire to ashes burnt . which shew'd ( if we retire into our selues ) he came into the world , that sauior of mankinde ; on whom were hurl'd all our transgression , trespasse , sinne , offence : with which he , and he only can dispense , who , to repaire the former adams losse , had all these with him nail'd vpon the crosse. then , out of wells and fountains issu'd oile , which from the earths moist intrals seem'd to boile : which did expresse , hee was the sole appointed to beare the title of , the lords anointed . vpon wich miracle , augustus made a solemne edict to be drawne , which said , that he no more a lord would called be , since there was borne a greater lord than he . herods great temple , which did seeme t' aspire euen to the clouds aboue , was set on fire by titus souldiers ; and to such a flame it grew , no humane helpe could quench the same . iust at that time th' oraculous temple fell , in delphos rear'd ; where many a doubtfull spell was vtter'd , ( by a fearefull earthquake shooke and torne asunder , as being thunder-strooke : ) and neither of them could be since repair'd , it being an attempt that no man dar'd . th' apparancie of which miraculous ruin , ( in both so famous ) to the times ensuing left it to be remark't , that from their fall , the gentile customes were abolisht all ; and the idolatrous worship ( frequent then ) began to steale out of the hearts of men : that christ his doctrine , newly set on foot , might in our soules take deepe and prosp'rous root . what thinke you of the pestilent infection of those which did deny the resurrection , in our blest sauiors and th' apostles daies ? a sect the sadduces began to raise : a people of dull braine and diuelish quality , denying god , and the soules immortality . these , when they listned to his blessed tongue , and heard him preach aloud to old and young ; how far his fathers power and might extended , with maiestie not to be comprehended ; the glory of the saints ; and wretched state of th' vnregenerate and the reprobate : mathew can tell you how they did behaue them , and what reproofe the mouth of wisedome gaue them . thus our blest sauiour said : haue you not read , touching the resurrection of the dead , what god hath spoke to moses ? i am the god of abraham , of isaac , and iacob : ( so much to your dull vnderstandings giuing ) god is not of the dead , god , but the liuing . &c. amongst those , with blind will seduced thus , was theodorus cyrenaicus accounted ; one that seeming to looke high in knowledge grounded on philosophy , would by his inferences make 't appeare , we had no god at all to gouerne here ; but all things by meere nature did subsist ( which shew'd , he was no good theologist : ) but when his vaine positions were disputed in athens , they not only were confuted ; but ( his weake tenents hist out of the schooles ) he rank't in the nomenclature of fooles : for thus he argu'd : if a god there be , he must be a thing liuing ( such as we ) cal'd animal : if liue , he must haue sence : if sensible , ( 't was his next inference ) he must of force be subiect to mutation : if mutable ; then , by that transmigration , capable of corruption : and if so , subiect to perish . then from hence must grow this full conclusion ; that it may befall in time , this being not to be at all . nay thus he will not leaue it , but proceeds ; ( for ignorance , an insolence still breeds ) if to this god ( saith he ) no body's lent , he then can haue no soule , by consequent : hauing no soule , all action hee 's depriv'd . or if he haue a body , that 's deriv'd from substance ; therefore subiect vnto change . appeares not this as friuolous , as strange , to any vnderstander ? who but knowes , that euery action of the body growes from the intelligent soule ? whose facultie allowes it motion and dexteritie . therefore , ô miserable worme , i can in this afford thee scarce the name of man. ope but the eyes of nature , and looke out meerely with them , ( none else ) and thou no doubt wilt find thy selfe's obfuscate and obscur'd so void of sens'ble light , and so immur'd , with palped darknesse , to be blind at least , and nothing diffring from th' irrational beast . and therefore that of zenophantes may be well confer'd on thee . heare him thus say : had brutes the art of painting , they of force must draw themselues ; a horse , figure a horse ; an asse or mule , their like : the reason , why they 're capable of no sublimitie beyond themselues ; nor haue further extension , than meerely their owne brutish apprehension . such childish and vnmomentary grounds these atheists build vpon : which whoso sounds but with the line of reason , shall descry their irreligious fond impiety . he that shall with himselfe exactly way those grosse and absurd lies , may soone display , that they are arrogant , full of vain-glory , irregular from truth , and refractorie ; vnlearn'd , replenisht with all lust and vice ; seducers , mockers , full of riotise ; time-soothers , flat'rers , perfidious all , in word , deed , thought , meere diabolicall . now these , because themselues haue left the best , and , against nature , heinously transgrest ; of the creator hauing no respect , and casting on their owne soules a neglect ; by ill example , others would persuade , that diuine lawes for policie were made ; that hell 's a bug-beare to keepe men in feare ; that scriptures to that end deuised were : persuading others , to eat , drinke , and play , since after death , there is no further day to be accountant in : their lusts to cherish , since that the soule must with the body perish . that man was made vnto no other end , than please his appetite , be his owne friend : and , that all euills , euen with good things runne , if politiquely , and in priuat done . such are their actions and their liues : but when they 're brought vnto the test , behold them then ! at the last gaspe most ready to catch hold vpon the least hope , durst they make so bold . looke on your father aristotle , the best ( and ipse ) that philosophy profest : when vnto him ( who all strange nouels sought ) 'mongst others , moses his first booke was brought , cal'd genesis : those few words hauing read ; god in the first beginning created the heav'ns and earth , [ &c. ] away with this , saith he , 't is full of fables and new fantasy , that speakes of many things , but nothing proues ; and that a true philosopher not loues . but drawing neere his end ; when he began more truly to consider , what was man ; he into strange anxieties doth grow , whether the soule , immortall were , or no ? his body trembles , euery ioynt doth shake ; and these ( 't is said ) were the last words he spake : pollutedly into the world i came ; sad and perplext i liv'd ; and from the same , much troubled i depart . o , pitty me , thou , of all beings onely knowne to be. if from the wisest of you all , this came ; learne to know him who onely writes , i am . he is heav'ns king , and lord of earth alone ; in person three , but yet in godhead one ; truly omnipotent , all-knowing , and in heav'n and earth , of soueraigne sole command : his nature , simple , bodilesse , vnseene ; vncirconscribed , t' whom nothing hath beene , is , or shall be superior vnderstood : great , without quantitie ; without quality , good ; most perfect , without blemish ; without time , eternall ; in his potencie sublime : strength , without weaknesse ; life , without decay ; present each where , and yet doth no where stay ; all things at once , without aduice , directing ; all things at once , without least paine , protecting . he is without beginning , and yet giues a first , to each thing that subsists and liues : who hath made all things changeable ; yet he stable , and free from mutabilitie . himselfe without place ; all things else instating ; without materials , all his works creating : in greatnesse infinite ; goodnesse , incomparable ; in vertue , strong ; wisedome , inestimable . so secret , no man can deceiue his trust : in counsels , terrible ; in iudgements iust : copious in mercy , glorious in his name , holy in all his works ; ( alwaies the same . ) eternall , sempiternall , liuing-god ; inchangeable , in essence , or aboad : whom space cannot enlarge , nor place confine ; constant in purpose ; and in act , diuine . him , need compells not ; nor can chances sad disturbe : neither can ioyfull things make glad : obliuion takes not ; nor can memory add to him ; vnborne ; to whom old time can lend no ' ncrease at all ; nor casuall chance giue end : he before worlds ( those are , and these must be ) was , is , and shall liue to eternity : aboue all apprehension , thought , opinion . therefore to him be all praise , power , dominion ; all singular honour , glory ( with congruity of saints , angels , and men ) to perpetuity be ascrib'd ; with all the attributes extending , through all vnwearied worlds , and without ending . qvod deus est , scimus : sed quid , si scire velimus ; vltra nos imus : sed quod sit sumus & imus ; vltimus & primus , scimus , plus scire nequimus . ¶ the english : that there 's a god , we know : but what he is , to show , beyond our selues we go . his height and depth below . him , first and last , we know ; but more we cannot show . theologicall , philosophicall , morall , poeticall , historicall , emblematicall , obseruations , to the further illustration of the former tractate . that nothing in these short tractates may appeare difficult to the ignorant , i hold it necessarie vnto my present purpose , ( as willing to be vnderstood by all ) to illustrate whatsoeuer may seem obscure , as well by precept as historie . which though the learned may passe ouer , as things to them familiar and well knowne : yet vnto others , ( neither frequent in reading , nor well trauelled in language ; ) no doubt , but some of our marginal annotations , with other particular obseruations , may in their carefull perusall , benefit such as reade not onely for fashion , but vse , and make it not their pastime , but their profit . for that was the end to which industrious authors first aimed their indeauors , and spent so much inke and oile , in their daies labours , and nights watchings . nor do i this without president , and therefore am the more willing to pattern my selfe by example . atheisme and impietie ( saith cardanus paschal . ) is a meere contempt of religion , and therefore by consequence , the fountaine of impietie , and breeder of all calamitie . the contempt of diuine worship is injustice against god , our parents , and countrey ; as aduerse to reason , as goodnesse : and all that are thereunto obnoxious , either beleeue not there is a god , or beleeue him to be what he is not ; or knowing , despise him : by which they become as negligent in humane actions , as carelesse of diuine . from hence arise wicked cogitations , blasphemous speeches , and nefarious proiects ; al which are abhominable in the sight of god and man , as in all their refractorie courses professing no reuerence or regard of the creator : by which they can haue no commerce with any thing that is essentially good or honest . in athens a strict edict was made , that all such as were proued to be divum contemptores , ( i. ) scorners or despisers of the gods , should be conuented before the areopagitae ; and beeing conuicted , their goods were sold at a publique out-cry , and their irreligions grauen vpon pillars , to make their persons odible . those also who aimed their iniuries and insolencies against their parents , countries , or any superiour magistrates , were not onely branded with infamie , but their bodies punished with great seueritie . of the former iuvenal thus speakes : sunt qui infortunae iam casibus , omnia ponunt ; et nullo credunt mundum rectore moveri : natura volvente vices , & lucis , & anni ; atque ideo intrepid● quaecunque altaria tangunt . some , all the power , to chance and fortune giue , and no creator of the world beleeue . say , nature guide's the sun's course , and the yeare : these touch the holy altars without feare . what may we thinke then of cheopes king of egypt , remembred by herodotus ; who caused all the temples throughout his prouinces to be fast shut and barred vp , left any of his people should offer diuine sacrifice vnto the gods . we reade likewise of diagoras melius , ( before spoken of ) who flourished in the eightie eighth olympiad : this man , because he persuaded the people from the worship of their gods , was not onely banished athens , ( the city wherein he taught ) but after his confinement , a talent was proposed for a reward to him that would kill him . these and the like were ( no doubt ) altogether ignorant , that man was created for the seruice of god ; and , that there can be no surer signe of the imminent ruine of a kingdome and commonweale , than contempt of religion : of which ( saith basil ) no creature is capable , but man onely . where no religion resteth , there can be no vertue abiding , saith saint augustine . therefore , the first law that ought to be imposed on man , is , the practise of religion and pietie : for if wee did truely apprehend the vertue thereof ; from thence the voluptuous man would suppresse his pleasures ; the couetous man acquire his wealth ; the proud man deriue his felicitie ; and the ambitious man , his glory : being the bodies health , and the soules happinesse , and indeed , the onely mean to fill the empty corners of the heart , and satisfie the vnlimited affects of the desire . iosephus langius reporteth , that diuers learned and religious men supping together by appointment ; a profest philosopher ( or rather a prophane atheist ) had intruded himselfe among them ; who in all his arguing and discourse spake in the contempt of religion , and the soules future felicitie : often vttering these words ; coelum coeli domino : terram autem dedit filijs hominum ; ( i. ) leaue heauen to the lord of heauen : but the earth he gaue to the sons of men . at length he was strooke with an extraordinarie iudgement , being tormented at once in all the parts and members of his body , so that he was forced to exclaime and cry , ô deus , ô deus ; ô god , ô god. which the rest obseruing , one of them vpbraided him in these words : thinkest thou , ô naturall man , to contemne so great a deitie , and to vilifie his holy ordinance , and escape vnpunished ? whom another thus seconded , do'st thou now begin to distrust thy philosphy ? and to call vpon , and complain vnto him , whom til now thou either wouldst not , or didst not know ? why do'st thou not suffer that lord of heauen to rest quietly in that heauen which he hath made , but that thou thus importunest him with thy clamours ? where is now thy coelum coeli domino ? &c. lucian ( of whom i before gaue a short character ) was sirnamed samosatensis , because borne in samosata , ( a city scituate not far from euphrates ) he was called blasphemus , maledicus , and atheos . he liued in the time of traianus caesar , and was at first an aduocate or lawyer , and practised at antioch , a city in syria : but it seemes , not thriuing by his parsimonious and close-fisted clients ; he forsooke that profession , and retyred himselfe , though to a lesse profitable , yet a more pleasing study , namely , to be a follower of the muses . volaterranus reports of him , that hee was a christian , but after prooued a renegade from that faith : and being demanded , why he turned apostata ? his answer was , that he had gained nothing by that profession , more than one bare syllable added to his name ; being christened lucianus , where before his name was plaine lucius . his death ( as the best approued authors relate of him ) was wretched and miserable : for walking late in the euening , hee was assaulted by band-dogs , and by them worried and torne in pieces . a most condigne punishment inflicted vpon him , because in his life time he spared not to snarle against the sauiour of the world . and me-thinkes the epitaph which hee composed vpon his owne timon of athens , syrnamed misanthropos , i. man-hater , might not vnproperly be conferred vpon himselfe : hic iaceo vita , miseraque inopique solutus nomen ne quaeras , sed male tale peri. here do i lie depriv'd of life , most miserable and poore : do not demand my name , i dy'de , remember me no more . superfluous it were to make much forreine inquisition abroad , seeing so many domesticke iudgements at home . far be it from me to iudge , but rather to feare , that many of them haue beene made remarkable among vs , by reason of irreligion and atheism . i forbeare to nominate any , both for the dignitie of their places , and greatnesse of their persons : yet hath it beene no more than a nine dayes wonder , to see the losse of heads , the breaking of necks from horses , some pistolled when they haue beene least prepared ; some stab'd with their own poniards , others prouiding halters for their owne necks ; a sonne thrusts his sword through the womb of the mother which conceiued him ; one brother insidiates the life of another ; the husband hath killed his wife , the wife slaine her husband , and both of them their children ; the master his seruant , the seruant his master ; the mistresse her maid , the maid her mistresse . and what can all these be , but the fruits of the neglecting of the lord god , and the contempt of his sabboth . much to be lamented it is , that these things should be so frequent amongst christians , nay our owne kingdome ; when euen the ethnicke poets in their writings haue exprest not only an honour due to their gods , but euen vnto the daies dedicated vnto their memories . plautus vseth these words ; quod in diuinis rebus sumas sumptus sapienti lucro est , &c. i. that which a wise man bestoweth vpon diuine worship , is no losse but a gaine vnto him . and ouid speaking of their holy-daies , postera lux oritur , linguisque animisque fauete : nunc dicenda bono , sunt bona verba die . &c. the feast is come , your tongues and mindes compell to speake good words , this day becomes them well . keepe your eares free from vaine and mad contention ; workmen cease worke , be free from reprehension . and tibullus vpon the like occasion and argument ; luce sacra requiescat humus requiescat arator . &c. vpon the sacred day let the ground rest , nor let it be with the rude plow opprest . your yokes vnloose ; of labour there 's no need ; let your crown'd oxen at the manger feed . all holy-daies a priuiledge should win , in which let not the handmaid card or spin . how people ought to come prepared to their sacrifices and offerings , is thus liuely expressed in ouid : innocui veniant , procul hinc , procul impius esto frater , & in partus mater , &c. ¶ thus interpreted : th' innocuous hither come ; brothers prophane and impious mothers from this place abstaine . he that shall thinke his father liues too long , or that his mothers life may his state wrong ; the moth'r in law , that hates her step-sonnes life ; and the tantalidan brothers ( still in strife ) be banisht hence : medea come not here , nor progne , nor her sister , let appeare in that choise place where we the gods applaud ; nor any that hath gain'd his wealth by fraud . so carefull were the poets to commend vertue to posteritie , and to lay a blacke aspersion on vice to all perpetuitie ; that such as were pious and addicted to goodnesse , they striued to memorise , if not immortalise ; and those of the contrary that were irreligious , and despisers of the gods , they laboured in all their records to expose their liues and actions to aspersion and obloquie . for example : for their chastitie these were made remarkeable : penelope , the daughter of icarius , and wife to vlysses . evadne , daughter to philax , and wife to capanaeus . laodamia , daughter to acastus , wife to protesilaus . hecuba , daughter of cissaeus , wife to king priamus . theone daughter of thestor , wife to king admetus . and amongst the romans , lucretia , daughter of lucretius , wife to collatyne . &c. for their pietie these : antigona the daughter of oedipus , who gaue sepulture to her brother polynices . electra daughter of agamemnon , for her loue to her brother orestes . iliona , daughter of priam , for her goodnesse extended toward her brother polidore and her parents . pelopaea , daughter of thiestes , for reuenging the injuries done vnto her father . hypsipilae , daughter of thoas , for preseruing the life of her parent . calciope , for not forsaking her father in his miserie , after the losse of his kingdome . harpalice , daughter of harpalicus , for interposing her selfe in battell , preseruing her father , and chasing his enemies . agave , the daughter of cadmus , who in illyria slew the king lycotherses , by which she restored her father to his kingdome . xantippe , who when her father myconus ( or as it is read in valerius , cimonus ) was shut vp in close prison there to be famished , preserued his life with the milke from her brests . tyro , the daughter of salmoneus , who to saue her father , sacrificed the liues of her owne children . &c. and of men , damon , who snatcht his mother from the fire . aeneas , for bearing his father on his shoulders through swords and flames . cleops and bitias ( or according to herodotus , cleobis and biton ) the sonnes of cidippe , priest vnto iuno argiua , for drawing their mother in her chariot vnto the temple , when her oxen were absent , and the penaltie of her not being there was no lesse than the losse of her life . &c. some they haue eternised for erecting of temples ; as pelasgus the sonne of triopa , who was the first that built a church consecrate to iupiter olympius , in arcadia . thessalus reared another to iupiter dodonaeus , in macedonia , scituate in molossus . eleuther was the first that erected an image vnto liber pater , and taught how it should be honored . phronaeus , the sonne of inacus , was the first that built a temple to argiue iuno . otrira the amazon , and wife of mars , laid the foundation of that in ephesus , and dedicated it vnto diana . lycaon , the son of pelasgus , erected another to mercury cillenius , in arcadia . &c. some for diuers vettues knowne to be in them , they haue immortalised , and of men , made gods : to encourage others by their example . as hercules , the sonne of iupiter and alcmena , for his justice in supplanting tyrants and vsurpers . liber pater , or bacchus , the sonne of iupiter and semele , for being supposed to be the first that planted the vine . castor and pollux , the sonnes of iupiter and laeda , and brothers to helena , for their valour and vertue . perseus the sonne of iupiter and danaë , was for the like , translated into a star . so was arcas , the sonne of iupiter and calisto ( who first gaue that prouince the denomination of arcadia ) related into one of the septentriones : and cynosura the nurse of iuno into another . the like we reade of asclepius the sonne of apollo ; erodine , and ariadne , the daughter of minos and pasiphae ; who being forsaken by theseus in the isle naxos , and found by liber pater , was placed amongst the stars , by the name of libera . pan , the son of mercury and penelope , was for his care ouer the herds and flocks , made one of those gods called semones , i. semi homines . so croton , the son of pan & euphemes , ( who was said , in his infancie to haue suckt with the muses ) was transferred into the star called sagittary . so were icarus , with his daughter erigone : he , changed into arcturus ; and she , into the coelestial signe virgo . as ganimed the son of assaracus , into aquarius . &c. others for other causes haue had free ingresse and regresse in and from hell. as ceres , when in her maternall piety she sought her daughter proserpina , and found her in the armes of pluto . liber pater , when in his filiall duty he made descent to visit his mother semele . hercules , when he brought thence cerberus . protesilaus , to re-visit his wife laodamia . alceste , for her husband admetus . theseus , in search of his deare and entired friend perithous . orpheus the sonne of oeagrus , to fetch thence his best beloued wife euridice . castor and pollux : vlysses and aeneas , ( the one the son of laertes , the other of anchises ) to visit their fathers . hippolitus the son of theseus , who was after called virbius . adonis the sonne of cymizes and smirna , by the intercession of the goddesse venus , whose paramour he was . glaucus the sonne of minos , restored to life by polyidus the sonne of caranus . &c. now of the contrary ; such whose barbarous cruelties and strange impieties were related vnto vs , were , sylla the daughter of nysus , who by cutting off his purple locke , betrayed vnto the enemie his life and kingdome . ariadne the daughter of minos , who slew her brother and sonnes . progne the daughter of pandion , who murdered her sonne itis , begot by her husband tereus . the daiedes or danaes , daughters of danaus , for cutting the throats of their husbands and kinsmen , the sonnes of aegiptus . the lemniades , or women of lemnos , who in the same island most cruelly slew their sonnes and fathers . harpalice the daughter of climenus , who killed the childe which her incestuous father begot on her owne body . tullia the daughter of servius king of the romans , who caused her chariot to be drawne ouer the body of her dead father : for the horridnesse of which fact , the street in the citie rome where this was done , was called vicus sceleratus . of those abhorred for incestuous congresse , the most remarkable were , iocasta , who had issue by her sonne oëdipus : and pelopaea , by her father thiestes . harpalice , with her sire climenus . &c. some are to this day made infamous for killing their husbands : as clitemnestra the daughter of thestius , for conspiring with egistus in the murder of her lord agamemnon , the son of atreus . iliona the daughter of priam , for killing her husband polymnestor k. of thrace . semyramis queen of babylon , for the death of ninus king of assyria . helena , ( after the death of paris ) deiphebus the sonne of priam. agave , her husband lycothersis in illyria : and deianeira , for sending the poysonous shirt to her lord hercules of lybia . &c. others for killing their wiues : as the same hercules his wife megara , the daughter of creon king of thebes . theseus antiopa the amazon , and daughter of mars . cephalus the son of deionis or of mercury , procris , the daughter of pandion , by his vaine jelousie , &c. fathers for killing their daughters : as agamemnon the great general of the grecian army , in their famous expedition against troy ; who sacrificed his daughter iphigenia to the goddesse diana . climenus the sonne of oeneus , slew his daughter harpalice , because she killed her child , and serued it in vnto him at a banquet . hyacinthus , his daughter spariantides , vpon an answer returned from the athenians . erichthaeus the sonne of pandion , his daughter colophonia vpon the like occasion . cercyon the sonne of vulcan , his daughter alopes , for committing incest with neptune . aeolus , his daughter canace , for the like done with her brother mallaraeus . &c. of mothers that most cruelly and vnnaturally haue murthered their owne children ; we reade , that medea the daughter of o●tes king of colchos , slew her two sonnes , machareus & pherelus , begot by iason . progne the daughter of pandion , killed her son it is which she had by tereus . ino the daughter of cadmus , yong melicertes , begat by athamas the sonne of aeolus . althaea the daughter of thestius , meleager , by oeneus the sonne of partha●n . themisto the daughter of hypseus , plinthius and orchomenes , her two sonnes by athamas . tyros the daughter of salmoneus , two sonnes begot by sisiphus the sonne of eolus . agave the daughter of cadmus , penthaus the sonne of echion , at the imposition of liber pater . &c. so likewise of selfe-murtherers ; egeus the sonne of neptune , and father of theseus , cast himselfe headlong into the sea ; from whose death it still retaines the name of mare egeum , i. the egean sea . euhemus the sonne of hercules precipitated himselfe into the riuer lycorma , which is now called chrysorroas . aiax the sonne of telamon , slew himselfe for the losse of achilles his armor . lycurgus the sonne of briantus being strooke with madnesse by liber pater , laid violent hands vpon himselfe . agrius the son of parthaon being expulsed from his kingdome by diomedes king of aetolia , slew himselfe . so ceneus the sonne of elatus . menicus the father of iocasta , ( or as some call him , menaetis ) precipitated himselfe from the walls of athens . nisus the son of mars , hauing lost his purple locke , cast himselfe vpon his sword and so died . as likewise climenus , the sonne of coeneus king of arcadia , after he had committed incest with his daughter . cyniras the sonne of paphus king of assyria , after hee had committed the like with his owne naturall childe . hercules cast himselfe into the fire , and so perished . adrastus with his sonne hipponous did the like . pyramus the babylonian slew himselfe for the loue of thisbe . and oedipus the sonne of laius destroyed his owne life , for hauing incestuous issue by his mother , whose name was iocasta . &c. of women that so dispairingly died , these : hecuba the wife of priam cast her selfe into the sea : as ino the daughter of cadmus did the like , with her sonne melicertus . anticlia the mother of vlysses , and daughter of antolychus , strangled her selfe , because she heard a false rumour of her sonnes death . the like did stoenobaea the daughter of iobates , and wife of king praetus , for the loue of bellerephon . evadne the daughter of philacus , because her husband capaneus was slaine at thebes , cast her selfe into the same funeral fire in which his body was burned . aethra the daughter of pythaus , for the death of her children : iliona , for the death of her parents : themisto , for her children : erigone , for her father . phedra , for the incestuous loue borne to her step-sonne hyppolitus : phyllis , for demophoon : calypso daughter to atlas , for the loue of vlysses : dido the daughter of belus , for aeneas . &c. time would sooner faile me than historie : yet these i haue introduced to this purpose , to shew , that atheisme , and want of the true knowledge of god , hath bin the cause of so many murthers and incests ; & hath made so many parracides and fratricides , and indeed hath beene the ground of all prodigious acts and inhumanities whatsoeuer . something is requisit to be spoken of idolatry . the word is deriued from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. cultus , and colo : the definition thereof is , cultus deo debitus , & creaturae exhibitus : i. the worship that is due onely to god , conferre vpon the creature . an idol is , when any statue or image ( in which either some deitie or any other thing shall stand for a power , a patron , protector , or sauiour ) is represented and worshipped : of which kind was the golden calfe . basil saith , vpon the third of esay ; what thing can appeare more vain and ridiculous , than for a man to professe himselfe to be the workeman of his god and maker . to shew how abhominable idolatry was in the eyes of the almighty , i will only quote you one place out of many , in the holy text : take therefore good heed vnto your selues ; for you saw no image in the day that the lord spake to you in horeb , out of the midst of the fire : that you corrupt not your selues , nor make you a grauen image , or representation of any figure , whether it be likenesse of male or female , the likenesse of any beast that is on the earth , or of any feathered fowle that flieth in the aire , or of any thing that creepeth on the earth , or of any fish that is in the waters beneath the earth . and lest thou lift vp thine eyes to heauen , and when thou seest the sunne , the moone● and the stars , with all the host of heauen , shouldst be driuen to worship them and to serue them , which the lord thy god hath distributed vnto all people vnder the whole heauen . and againe : if you corrupt your selues , and make any grauen image , or likenesse of any thing , and worke euill in the sight of the lord thy god , to prouoke him to anger● i call heauen and earth to record against you this day , that you shall shortly perish from the land whereunto you go ouer iordan to possesse it ; you shall not prolong your daies therein , but shall vtterly be destroyed , and the lord shall scatter you among the people , and you shall be left few in number amongst the nations whither the lord shall bring you ; and there you shall serue gods , euen the worke of mens hands , which neither see nor heare , nor eate , nor smell . &c. men ( saith lactantius ) both forgetfull of their name and reason , deiect their eyes from heauen , to fix them vpon the earth , fearing the workes of their owne fingers ; as if it were possible the thing made , could be more noble and worthy than the artificer that made it . the poet sedulius writes thus : heu miseri ! qui vana colunt , qui corde sinistro religiosa sibi sculpunt simulacra . &c. o wretched men , that such vaine things adore , and your religious sculptures fall before , with corrupt hearts : who not the god that laid the worlds great frame ; but what your selues haue made , honour and feare . what madnesse is 't , or folly , man should imagine his owne worke so holy , to worship it ? or to a bird or brute , serpent , or dog , himselfe to prostitute ? saint augustine , de bono conjugali & habit. hath these words ; satius est fame mori quam idolothytis vesci . and hieron . ad damas. aptandus est omnis sermo ad destructionem idololatriae : ( i. ) all speech ought to be fitted and applied to the subuersion and destruction of idolatry . the names of the idols mentioned in the sacred scripture be these ; adonis , adramelech the idoll of the sepharuaims , it bore the figure of a peacock or a mule : asdod of the philistines , which is likewise called dagon : anamelech , which bore the semblance of a horse or pheasant cocke , belonging to the inhabitants of sepharuaim : arza , an idoll worshipped by king ela in his owne house . afima adored by the hemathaeans , like a wild goat . asteroth the goddesse of the sydonians , in the figure of a sheepe : baal a common idol among the gentiles : baal berothe the god of the sichemites : baal peior or baal phegor , of the moabites , which some haue said to be priapus : baal zebub , of the accarronites and the ecronites : baal zephon of the egyptians : bel of the babylonians : chamos ( vel chemosch ) of the ammoreans and ammonites , which was otherwise called baal peior : canopus of the egyptians : chium an idol of the israelites ; which some interpret , sidus , a starre or planet : others , saturninus , like a fish , but from the waste vpward like a beautifull woman . namaea , which some thinke to be diana , because worshipped in her temple at ephesus : draco , a babylonian idoll● esch , an idoll in the temple of fire , which was worshipped by the persians : gad , a militarie idoll , which some called mars ; others , ●upiter ; others , fortune ; others interpreted it , the host or army of heauen . hercules , who was sacrificed vnto by the tyrians : iupiter olympius , iupiter xenius , gods of the gentiles : malcholme , ( which was also called molech and milcholme ) an idoll amongst the ammonites : meni , an idoll worshipped most by merchants ; which some interpret to be mercury ; others , the fates , the planets , and number of the stars . niphlezeth , some interpret it priapus ; others , an horrid effigies ; and it was adored by maacha the mother of asa. nabaam is the same with nibchaz the idoll of the hevites : neabo , a babylonian idoll : nechustan is supposed to be that which the iewes worshipped in the form of a brasen serpent . nergal the idoll of the cuthaeans , and was figured like a wood-hen or shee-pheasant . orimasda is the same with vrchasdim , that is , holy-fire . rimmon , an idol of syria : remphan , the idoll of a planet , of which stephen maketh mention in the acts. sucot benoth a babylonian idol : sychuth , one belonging to the israelites : thartak the idol of the hevaeans : thamnaz , one that was worshipped by the israelites ; which some interpret adonides ; others , bacchus . the golden calfe in the desart , made by aaron : the golden calfe in dan , set vp by ierobos : the golden calfe in bethel , instituted by ieroboam the sonne of nebat : and vrchasd●m , which was called ignis damonum , and ignis sacer , which the chaldaeans worshipped : and for all these , we haue them catalogued in the holy text. the confutation of atheisme being debated much , and determined by many , i haue therefore beene the more briefe therein ; though i must confesse , in regard of the great irreligion and impietie practised by prophane persons and licentious liuers of this age , it is a theame that would aske longer circumstance : but it is my purpose , rather to present you with satietie , than surfet . yet when i consider , how carefull and obseruant the very heathen were in the seruice and reuerence done to their idols , and see what a neglect is now vsed in the adoration of the creator and onely true god ; it is to be feared , that euen aeneas amongst others will be called to attest against vs in the later day ; who in that terrible night of the sack and firing of troy , hauing made his passage thorow sword and flame , yet in that extreme exigent not for getting to take his houshold gods along , thus spake to his aged and decrepit father : tu genitor , cape sacra manu patriosque penates me , bello ex tanto digressum & caede recenti attrectare nefas , donec me flumine viuo abluero , &c. which i thus paraphrase : you father , take these sacred things to beare , for your innocuous hands are white and cleare . once touch my countrey gods , for me to dare ( but newly rusht out from so great a war and recent slaughter ) were a wicked thing , till i haue lav'd me in some liuing spring . such and so great hath been the subtiltie of the diuell , the old aduersary of mankind , that all his labour and study hath bin from the beginning , to alienate and intercept man from doing the seruice which belongs to his redeemer ; and to assume and appropriat vnto himselfe , that which is only due to the euer-liuing and eternall god , namely diuine adoration . neither hath he traded with the ignorant and vnletter'd onely ; but to giue his juglings and impostures the greater countenance , hee hath practised vpon great artists , graue philosophers , politique statesmen , nay euen excellent princes , and vpon such who by his owne oracles haue beene pronounced the wise men of the world . concerning which , the authors are many , the histories frequent : amongst which i will giue a taste of some few . s. augustine speakes of many seeming miracles wrought by the image of isis , or rather by the diuel , to delude man and draw him from the worship of the true god. the image of aesculapius , honored among the epidaurians , and after brought to rome ( as one of the twelue tables testifieth ) was with a greeke inscription long kept in the family of the maffaeans , and wrought diuers strange wonders . i will for breuities sake expresse but one or two of them , and those verbatim , by transcription from hieronimus mercurialis a learned physitian . in those daies ( saith he ) one cato a roman brought this word to a blind man from the oracle , that he should present himselfe before the altar of that image , and there kneeling , should remooue himselfe from the left side to the right , and putting his fiue fingers first vpon the eyes of the idoll , and then vpon his owne , hee should receiue his sight ; which was accordingly done amidst a great confluence of people , who highly applauded the miracle . again , one iulian vomiting bloud continually , and despairing of all humane helpe , had answer from the oracle , that he should present himself before the altar of aesculapius , and to take thence the nuts of a pine apple , and eat them with honey for three daies together : which doing , he recouered his pristine health . diodorus siculus makes mention of an oblation made to gerion and iolaus , by the children of the leontinians ; which whoso neglected , was either strook with blindnesse , deafnes , numnesse , lamenesse , or the like : but hauing performed all the ceremonies required at the altar , they instantly recouered their health againe . in castabula ( if we will beleeue strabo ) there was a temple dedicated to diana persica , to which all such virgins as vowed perpetuall chastity , might familiarly walke vpon hot irons , or tread vpon burning coles , and neuer feele heate or fire . the like he reporteth to be in the city of feronia , scituat at the foot of the mountaine saractes ; where all the votaresses belonging to that shrine may do the like : which shewes the malice and ambition of these malevolent spirits , which would vsurpe the power of the almighty . besides , their oracles haue a great apparance of truth , and for most part , such as put any confidence in them , they would take vnto their protection ; but the contemners of their superstitious rites they would seuerely punish . aristides a potent gouernor in smyrna , when a mighty and prodigious earthquake was neere at hand , was fore-warned by the image of esculapius , to go vp vnto the mountain atis , and there to offer sacrifice . which he accordingly did , and was no sooner got vp to the middle part of the ascent , but in the region below hapned such a terrible shake of the earth , that villages and cities were demolished ; only the mountain atis , in which by that prediction he was secured , felt at that time no such calamitie . plutarch and liuy both write , that camillus hauing distrest the veians , made a solemne sacrifice to iuno veientana , and besought her to be still propitious vnto the romans : saying further , that if she so pleased , they would transport her statue to rome . at which request the image opened her armes , and embracing camillus , told him , that with much willingnesse she accepted his deuotion . the athenians gaue diuine honour to pan the god of sheepheards , because meeting their embassador philippides in the parthenian groues , hee promised them his assistance in the great battell of marathon fought against the persians . cleomenes king of sparta sacrificing to iuno , demanded what successe he should haue against the argiues , with whom he was at that time in opposition . whereupon , a flame of fire suddenly issued from betwixt the breasts of the goddesse : which omen was by the haruspices or soothsayers thus interpreted , that hee should not wholly conquer ; the city he should surprise and consume with fire , but the prime citadel he should not enter : and so it hapned . annibal and amilcar great captains of the carthaginian army , besieging agrigentum , the souldiers ruined and demolished all the antient sepulchres that stood without the city , to make their rampiers & fortifications , the better to secure themselues against the enemy within the city . but comming neere vnto that famous monument in which theron was interred , and to leuel that as they had done the other ; the antient structure seemed to be touched with fire from heauen , and many daemons and spirits were seene , not only to stand as champions in defence of the place , but with vnresistable fury to set vpon , and assault the whole army , till the one halfe at least perished in the conflict : among the rest , annibal himselfe expired . to appease whose implacable fury , amilcar sacrificed an infant to saturne ; and cast certain priests from an high rocke , precipitating them into the sea , to qualifie the wrath of neptune . natalis comes tels vs , that one pegasus transporting the image of dionysius ( otherwise called bacchus ) from eleutheria a city in boetia , into the prouince of attica ; the athaenians suffered it to passe by them negligently , without doing vnto it any reuerence or ceremony . for which contempt they were plagued with a disease in their secret parts : to be released of which , pegasus consulted with the oracle ; which inioyned them to erect a sumptuous temple to that idoll in the city of athens : which was held in great adoration for many yeares after . athenaeus remembers vnto vs , that when the iapitae took down the images from the temples of their gods , with this scoffe and taunt added , that their places should be preserued for some other that were more potent and powerfull : in the execution of this , a sudden fire fell from aboue , which so terrified & astonished them , that they not onely instated them in their former places , but from that time forward held them in much more feare and reuerence . herodotus speakes of one artabanus a great persian general , who because he had the statue of neptune in contempt , was by the reason of a sudden inundation , himselfe with the greatest part of his army drowned . the same author witnesseth , what a seuere reuenger apollo was of any affront or iniurie offered vnto him , who when carthage was oppressed by the romanes , and his image there erected being despoyled of that golden garment which was then vpon it ; the very hand which snatched it from his shoulders was after found amongst the spoiles of the citie . in hallicarnassus , at all such solemnities when any sacrifice was to be offered vnto iupiter ascraeus , an whole heard of goats made a voluntary presentment of themselues before the altar , and when the rest of the superstitious ceremonies were finisht , they all departed of themselues , saue onely one , which voluntarily staied behinde to be offered by the priest. caelius reporteth , that in daulia there was a temple dedicate to minerua , to which there belong certaine dogs ( or rather diuels ) who when any of the argiue nation came to present their deuotions , would fawne vpon them , in signe of a free and louing welcome . but if any barbarian or stranger entred the place , they would fly in their faces , as ready to plucke them to pieces . we reade likewise of the temple of hercules in rome , scituate in foro boario , which will endure neither dogs nor flies . as also that dedicate vnto achilles amongst the boristines , to which no manner of birds or fowle dare to approch . herodotus deliuereth vnto vs , that when those persians which xerxes brought into greece , came but to approch diana's altar , which stood iust before the temple of apollo in delphos ; some of them were destroyed by lightning and tempestuous showers of haile ; others , by the ruine of two great parts of the mountaine pernassus were crushed and shattered . moreouer , such hissings and dismall howles were heard to issue from the temple , that the rest extremely terrified , fled the place : who being pursued & opprest by the inhabitants , suffered an infinite slaughter . insomuch that their small remainder , with much difficulty recouered the interior parts of boetia for their safetie . to these distressed & dispairing men appear'd two warlike hero's , mounted on two mighty steeds , the one philacon , the other antonous ; these stayed them flying , and gaue them incouragement : which was after , the ground of an incredible superstition . these are the malignant spirits , refractorie and rebellious , and in continual opposition with the maker of all things , by such prestigious jugling ; thinking to rob him of his honour , and as far as lies in them , to confer it vpon themselues . and this they do not , either because they are ignorant that all seruice and reuerence is due from the creature to the creator ; or that either good or profit may arise vnto them by any possible reconcilement , or the least mitigation of that irrevocable sentence denounced against them : but it proceedeth from a malitious enuy and cursed despight , because they themselues as traitors and rebels are excluded the presence of the almighty for euer ; they seeke likewise to draw fraile and weake man into the same condemnation and iudgment . for well they know , there is no sin more odious and abhominable in the eyes of the almighty , than idolatry , or by him punished with more seueritie and bitternesse . looke no further than vpon salomon the sonne of dauid , whom god had blessed with honour , riches , and wisedome aboue all others before him , or that were to succeed him in the future : yet when hee betooke himselfe to the seruice and worship of other gods ( to astarton the goddesse of the sidonians , to chunos the idol of the moabites , and to moloch the abhomination of the ammonites ) euen for that only cause was the kingdome cut off from his succession , and onely one of the twelue tribes ( namely the tribe of iuda ) and that for his seruant dauids sake , left to his sonne roboam ; all the rest giuen to ieroboam the sonne of nebat . so much concerning false gods , and the prerogatiue they striue to assume to themselues : how they would cheate the euer-liuing god of that diuine adoration due vnto him , and to him onely ; and not to their owne benefit , but to the vtter ruine and perdition of mankinde . as touching augures and augurie , pomponius laetus telleth vs , that the practise and profession thereof hath been antient : it began amongst the chaldaeans , and from thence descended vnto the grecians ; amongst whom , amphiarus , mopsus , and calchas were held to be chiefe : as likewise amicus the sonne of elatus , amphiaraus the sonne of oeclius , ( or as some will haue it , of ayello ) tyresias the sonne of eurinus , manto the daughter of tyresius , polyidus the sonne of coeranus , hellenus and cassandra the sonne and daughter of priam and hecuba , theone the daughter of proteus , as likewise theoclemenus ; telemus the sonne of proteus ; telemus the sonne of eurimus ; and sibilla samia , whom some call cumaea . &c. the hetruscians borrowed the art from them ; and the latines from the hetruscians . nay euen romulus , the father of the roman nation , was a prime professor thereof ; insomuch that he instituted magistrats and officers for the execution of those ceremonies . neither was there any enterprise of any weight or consequence attempted among them , without consultation first had from the augures and wizards . for whom there was a stately temple erected : the augure or sooth-sayer sate with his head couered , his face toward the east ; hauing in his right hand a crooked staffe , with which in diuers strange postures he diuided the region of the aire , to obserue from which the birds did appeare : his right side being towards the south ; his left , the north. the robe he wore was called laeua , from the warmth thereof , as being lined with furre throughout , and garded with crimson and purple . hauing slaine the sacrifice , he offered vp certaine prayers called effata ; and so from those signes which followed , and according to the prosperous or aduerse omen , he framed his predictions . of some he made his coniectures according to their appearance ; and those because they were besought in his orisons , were called impetratiua . others were not desired , and such were termed oblitiva . there was a third , of accidents which vnexpectedly offered themselues in the time of the ceremonie , of which there were fiue distinct kindes ; one from thunder and lightning ; a second from the chirping or chattering of birds ; a third from crums cast vnto hens or chickens ; a ●ourth from foure footed beasts , either their meeting , or crossing the way , or else by appearing in some vnaccustomed and vnfrequented place : the fifth and last arose from diuers casualties happening on the sudden , as the hearing of some strange prodigious voice or sound , the falling of salt , the spilling of wine ; and these chances were called dira , from dei ira contracted , i. the wrath of the gods . such signes as hapned in the time of their diuination , on the left hand , were held to be tokens of good luck ; because the right hand in giuing a gift , or bestowing a reward , is opposit to the left hand of the receiuer ; and so of the contrary : for sinistrum , though in all other things it implyeth as much as disaster ; yet in these diuining ceremonies it is still taken in the contrary sence : as auis sinistra portendeth good fortune , and intonuit laevum signifieth as much as god speed , or go on and prosper . and therefote lipsius saith , that the grecians haue called the left hand aristeron , from ariston , which in their language signifieth , best . we read of three sorts of these sortiligers or fortune-tellers ; aruspices , auspices , and augures : the first did diuine and predict of things future , from the intrals of beasts , in the sacrifice ab aras inspiciendo , i. from inspection into the altars . the auspices , quasi avispices , ab aves inspiciendo , i. from looking vpon birds , had their denomination . the augures tooke theirs , ab avium garritu , i. from the crowing or chattering of birds . vnto all wich , ovid seemeth to allude , in this distich : hoc mihi non ovium fibr● , tonitrusve sinistri linguave servatae , pennave dixit avis . not the sheeps intrals , nor the left hands thunder , nor the birds tongue , or wing , presag'd this wonder . and as it is very well obserued in the historia anthologia , from the two last of these arise those latine phrases so frequent amongst vs , bonis avibus , or bo●is auspicijs , which are interpreted , with god lucke or fortune ; and malis avibus , with euill speed or bad successe : and because they would enterprise nothing inauspicatè , ( that is , without the counsell of the augures ) from thence rem auspicari hath been translated , to initiat or begin a thing . romulus the first founder both of their order and colledge in rome , appointed only three vnto the ministerie of these ceremonies . but servius tullius after hee had distinguished rome into foure seuerall tribes or quarters , he added to the number of the augures a fourth ; and made an edict , that they should all be selected and chosen from the patricians , who were the patriots and noble fathers of the city , such as we call senators . but in proces of time , quintus and cneius ogulinus being made tribunes of the people ( as much as to say , protectors of the plebe or commons ) obtained , that to ioin with these foure , fiue other should be made choice of out of the comminaltie . at which time the senate made an edict , that they should neuer exceed the number of nine . notwithstanding which , when sylla was dictator he added six more , which made vp the number fifteene : of which the eldest was called magister collegij , i. rector of the colledge . these wisards had a prerogatiue aboue all the other priests and flamines in rome : for if one of them were conuicted of any heinous crime , he was not put out of his place , nor excluded from executing his office , neither could hee be disabled , nor any other substituted in his roome . although the roman custom was , that if any other priest , of what place or qualitie soeuer , had been a notorious delinquent , he was ipso facto confined , and some other deputed vnto his office . the absurditie and meere imposture of this diuination or soothsaying , marc. cicero ingeniously obserueth in pompey the great , crassus , and iulius caesar , to whom all the chaldees & wisards not onely promised prosperous and long liues , but assured them of timely and peaceable ends . yet of their tumultuous imployments in the passage of their time vpon earth , and of their wretched and miserable deaths , histories make ample and frequent mention . fulgosius telleth vs of one misonianus , who being imployed in a certaine expedition amongst the horsemen of the roman army , perceiuing them in their march to be at a sudden stand , and wondering why they aduanced not as before ; he perceiued presently , that the cause of their sudden stay was , by reason that the augur had espied a bird sitting vpon a tree , and awaited whilest she proued her wing in voluntary flight , by which hee might coniecture of the successe of their businesse . in derision of which folly , hee addressed his bow , and with his first arrow strooke her dead to the earth : when smiling to himself , he turned to his companions and thus said ; most certaine it is , that little counsell and small aid is to be expected from these poore irrationall creatures , to enquire from them what can either help or hinder vs : when you see it apparant before your eies , they are not able to preuent the disaster impending ouer their owne heads . whether this southsaying take it's originall from the chaldees , ( who were great searchers into curiosities ) or no , i am not willing to make any further inquisition , as not being much materiall to my present purpose . but of this i am most certaine , that it was in continuall vse and practise amongst the canaanites , and from thence conueyed vnto the children of israel ; which how abhominable it was in the sight of god almighty , and that such diabolicall superstitions should haue any place amongst his chosen people , you may read in leuiticus these words ; yee shall not regard them that worke with spirits , neither soothsayers , yee shall not seeke to them to be defiled by them : i am the lord your god. againe in deutronomie ; let no man be found amongst you that maketh his sonne or his daughter to go thorow the fire , or that vseth witchcraft , or a regarder of the times , or a marker of the flying fowles , or a sorcerer , or a charmer , or that counselleth with spirits , or a soothsayer , or that asketh counsell at the dead : for all that do such things are an abhomination to the lord , and because of these abhominations , the lord thy god doth cast them out before thee , &c. let vs then beleeue , that it is god onely , and not fate , which gouerns all things : to confirme which , i will conclude with that of the poet statius : — heu ducas fati tenor , est ne quod illi non liceat ? quantae poterunt mortalibus annis . &c , o the strict lawes of fate ! can that haue being , that is not with thy constant will agreeing ? or is it in thy brasse-leav'd booke decreed , we to our graues in such post-haste should speed ? not so . would the creator take in hand to command time , the swift houres still would stand : in hells blinde dungeon , death his head should hide , and th' idle sisters lay their worke aside . of all idolatry in generall , we thus reade the prophet esay ; all they that make an image , are vanitie , their delectable things shal nothing profit , and they are their owne witnesses , that they see not nor know ; therefore they shall be confounded . who hath made a god , or molten an image , that is profitable for nothing ? behold , all that are of the fellowship thereof shall be confounded : for the workemen themselues are men , let them all be gathered together and stand vp , yet they shall feare , and be confounded together . the smith taketh an instrument , and worketh it in the coles , and fashioneth it with hammers , and worketh it with the strength of his armes : yea , he is an hungred , and his strength faileth ; he drinketh no water , and is faint . the carpenter stretcheth out a line , he fashioneth it with a red thread , he plaineth it , and pourtraieth it with the compasse , and maketh it after the figure of a man , and according to the beautie of a man , that it may remaine in an house . hee will hew him downe cedars , and take the pine tree and the oke , and taketh courage amongst the trees of the forrest : he planteth a firre tree , and the raine doth nourish it , and man burneth thereof , for he will take thereof and warme himselfe ; he also kindleth it and baketh bread : yet he maketh a god and worshippeth it ; he maketh an idol and boweth vnto it : he burneth the halfe thereof euen in the fire , and vpon the halfe thereof he eateth flesh : hee rosteth the rost and is satisfied ; also he warmeth himselfe and saith , aha , i am warme , i haue beene at the fire : and the residue thereof he maketh a god , euen his idol , he boweth vnto it and worshippeth , and prayeth vnto it , and saith , deliuer me , for thou art my god . they haue not knowne nor vnderstood ; for god hath shut their eies that they cannot see , and their hearts that they cannot vnderstand ; and none considereth in his heart , neither is their knowledge nor vnderstanding to say , i haue burnt halfe in the fire , haue baked bread with the coles thereof , haue rosted flesh and eaten it ; and shall i make the residue thereof an abhomination ? shall i bow to the stocke of a tree ? he feedeth on ashes , a seduced heart hath deceiued him , that hee cannot deliuer his soule and say , is there not a lie in my right hand ? &c. an emblem . let vs enquire no further into things retruse and hid , than wee haue authoritie from the sacred scriptures . the emblem is ; a yong maid , who by her carefull nurse had a couered box deliuered vnto her , charily to be kept ; with an extraordinarie charge , vpon no occasion to open it , for thereby shee might incur some danger . but the girle in vaine curiosity ( for , ruimus in vetitum ) the more desirous to know what was within , vncouered the lid , and out flew a bird , which she lost ; neither , had she kept it , had she been much better by the retaining thereof . the diuine application of which , suteth with that of basil , who writeth thus ; animi morbus est , male & superflue , de deo querere : i. it is the disease of the mind , to enquire , euilly and superfluously of that which concerneth god. which agreeth with that of saint augustine ; deus melius scitur nesciendo : i. god is the better knowne by seeming least to know . and hillary vseth these words ; deus religione intelligendus est : pietate profitendus : sensu vera persequendus non est , sed adorandus : i. god , by religion is to be vnderstood , by sanctitie to be professed , but by the outward sence not to be searched into , but only adored . for we reade , deut. . . the secret things belong to the lord our god ; but the things reuealed belong vnto vs , and to our children for euer , that wee may doe all the words of the law. and ecclesiasticus . . seeke not the things that are too hard for thee , neither search the things rashly that are too mighty for thee . vpon the like occasion , the prophet dauid , psal. . saith thus : lord , mine heart is not haughty , nor my minde lofty ; neither haue i walked in great matters , and hid from thee . wee also reade , rom. . . for i say , through the grace that is giuen vnto me , to euerie one that is amongst you , that no man presume to vnderstand aboue that which is meet to vnderstand , but that he vnderstand according to sobrietie , as god hath dealt to euery man the measure of faith. further wee reade , prov. . . it is not good to eat too much hony , for to search their owne glory is no glory . vpon which emblem , iacob . catsius , emblem . . thus writes : fida tibi nutrix , hac pixide sacra latere , dixerat , & satis hoc , debuit esse tibi , quid tractare manu ? quid cernere virgo requiris ? quaeque tenere manu , quaeque videre nefas ? sacra dei reuerentur habe , quid faderis arcam tangis ? io● cohibe stulta manus . in multis nescire iuvat , scivisse nocebit saepe perire fuit , quod reperire vocant . thus paraphrased : the faithfull nurse said , in this box lie hid things sacred ; ( 't was enough that she so did : ) why , virgin , busiest thou thine hand and eye ? what couet'st thou to handle ? what to ' spy from things which are too mysticall and darke ? restraine thine hand , forbeare to touch the arke . in some way , hee 's best learned that least knowes : many there be , in seeking , themselues lose . a morall interpretation hereof is thus made : silendo stolidus sapienti par est : i. a foole silent may be taken for a wise man. according with the french prouerbe , sans language le fol est sage . erasmus also in apotheg . saith , est aliqua sapientiae pars ; silentio stultitiam tegere : i. it is some part of wisedome , to couer our folly in silence . and suting with this is that of the poet martial : cum te non novi , dominum regemque vocaui ; cum bene te novi , iam mihi priscus eris . being vnknowne , i call'd thee lord and king : but , know thee , priscus , thou art no such thing . the emblematists conceit vpon this , as followeth : hac dum clausa fuit sub pixide , mira latere regalésque tegi quisque putauit opes : mox vt aperta fuit , spectacula ludicra vulgo probat , & è capsa parua volauit auis dum siluit tua lingua virum te basse putaui , testatur puerum te sine mente sonus ; qui loquitur populo , se praebuit ille videndum . vel fatuus pressò , dum silet , ore sapit . ¶ thus paraphrased : this casket being shut , was thought to hold some wondrous wealth , as iewels , pearle , and gold. but being open'd to the vulgar eyes , nothing of value's seene ; a bird out flies . a man i held thee , bassus , whilest thou smil'd and nothing said : but , hauing spoke , a child . man , when he speakes , vpon the stage is brought ; the foole , whilst mute , a wise man may be thought . a meditation vpon the former tractate . i. i sought thee round about , ô thou my god , to finde thy aboad . i said vnto the earth , speake , art thou he ? she answered me , i am not . i enquir'd of creatures all in generall , contain'd therein : they with one voice proclaime , that none amongst them challeng'd such a name . ii. i askt the seas , and all the deepes below , my god to know . i askt the reptiles , and what euer is in the abisse , euen from the shrimpe to the leviathan my enquiry ran : but in those desarts , which no line can sound , the god i sought for was not to be found . iii. i askt the aire , if that were hee ? but know it told me , no. i from the towring eagle , to the wren , demanded then , if any feather'd fowle 'mongst them were such ? but they all much offended with my question , in full quire answer'd , to finde my god i must looke higher . iv. i askt the heauens , sun , moone , and stars ; but they said , we obey the god thou seekst : i askt what eye or eare could see or heare ; what in the world i might descry or know aboue , below : with an vnanimous voice all these things said , we are not god , but we by him were made . v. i askt the worlds great vniuersall masse , if that , god was ? which with a mighty and strong voice reply'd , ( as stupify'd ) i am not he , ô man ; for know , that i by him on high was fashion'd first of nothing : thus instated , and sway'd by him , by whom i was created . vi. i did enquire for him in flourishing peace , but soone 'gan cease : for when i saw what vices , what impurity , bred by security , ( as pride , selfe-loue , lust , surfet , and excesse ) i could no lesse , than stay my search ; knowing , where these abound , god may be sought , but is not to be found . vii . i thought then i might finde him out in war ; but was as far as at the first : for in reuenge and rage , in spoile and strage , where vniust quarrels are commenc't , and might takes place ' boue right ; where zeale and conscience yeeld way to sedition , there can be made of god no inquisition . viii . i sought the court ; but smooth tongu'd flatterie there deceiu'd each eare . in the throng'd city , there was selling , buying , swearing and lying . i' th countrey , craft in simplenesse array'd : and then i said , vaine is my search , although my paines be great ; where my god is , there can be no deceit . ix . all these demands are the true consideration , answer , and attestation of creatures , touching god : all which accited , with voice vnited , either in aire or sea , the earth , or sky , make this reply : to rob him of his worship , none persuade vs ; since it was he , and not our owne hands made vs. x. a scrutiny within my selfe i than euen thus began : o man , what art thou ? what more ( could i say ) than dust and clay ? fraile , mortall , fading , a meere puffe , a blast , that cannot last ; in'a throne to day , tomorrow in the vrne ; form'd from that earth , to which i must returne . xi . i askt my selfe , who this great god might be that fashion'd me ? i answer'd , the all-potent , solely immence , surpassing sence ; vnspeakeable , inscrutable , eternall , lord ouer all ; the onely terrible , strong , iust , and true , who hath no end , and no beginning knew . xii . he is the well of life , for he doth giue to all that liue , both breath and being : he is the creator both of the water , earth , aire , and fire : of all things that subsist , he hath the list● of all the heauenly host , or what earth claimes , he keepes the scrole , and calls them by their names . xiii . and now , my god , by thy illumining grace , thy glorious face , ( so far forth as thou wilt discouered be , ) me-thinks i see . and though inuisible and infinite , to humane sight thou in thy mercy , iustice , truth , appearest ; in which , to our fraile sences thou com'st nearest . xiv . o , make vs apt to seeke , and quicke to finde , thou god most kinde : giue vs loue , hope , and faith in thee to trust , thou god most iust : remit all our offences , we entreat , most good , most great grant , that our willing , though vnworthy quest , may , through thy grace , admits vs 'mongst the blest . condiscendit nobis deus , vt nos consurgamus ei . augustine . the cherubim ex sumptib guilielm : toomes . the argvment of the second tractate . a god being found , deny'd by none , it followes there can be but one , by the philosophers confest , and such as were of poets best . him , not the oracle denies , nor those the antient world held wise : sage , sybel , mage , gymnosophist , all in this vnitie persist . next , that this power , so far extended , can by no sence be comprehended : neither his essence , most diuine , be sounded by weake reasons line . and last , what names most properly belong to this great deitie . ¶ the second argument . gods knowledge , treats the cherubim : he nothing knowes , that knowes not him . a deitie confest , ( which all adore ) it followeth to be onely one , no more : the multiplicitie of gods accruing from men , their idle phantasies pursuing . some thinke , from auatitious priests they ' rose , vnto themselues , fat offrings to dispose . some , from the poets fictions ; who to grace their friends , or princes of more eminent place , gaue to them , after death , such adoration , which after grew common to euery nation . these i let passe , as knowne . but to proceed with what i purpose ; many haue agreed in this sole godhoods vnitie : to which vse , although i numerous authors could produce , yet i 'le insist on few . one doth thus treat ; wisedome in man is onely then compleat , when it vpon this singular point is staid , there 's but one god , that 's he who all things made . he further argueth : if of either sex you maintaine gods ; all such i shall perplex with this one reason : where a male hath being , and female ; these betwixt themselues agreeing , must needs haue copulation : they , to expell immodestie , haue place wherein to dwell . for 't is not probable , that such , in view , and openly , like beasts their lusts pursue , or make their amorous meetings ; because they , by their example , teach all things that may instruct in vertue . and if houses ? then by consequence they cities haue , as men. if cities ? they haue fields ; if fields ? they till ; if plough , and sow , and reape ? then needs you will allow them mortall : for 't is vnderstood , all must be such , as liue not without food . begin where we now ended : if not eat ? they neither reape nor sow ? not needing meat ? therefore , no fields : no fields ? no houses ? so , no houses ? then no cities : therefore know , no chast commixtion can be . tell me now , where 's iuno , pallas , venus ? i , or you sybel or rhea ? therefore i maintaine , gods are th' inuention of mans idle braine . aske proclus , tresmegistus , or simplicius , cicero , philolaus , or iamblicus ; theophrastus , plato : or of poets , these ; sophocles , orpheus , and phocilides ; in all their workes and learnings great varietie , they still conclude , there 's but one soueraigne deitie . saith zeno , they 're like mad that trust in many , as those ( è contra ) that beleeue not any . simplicius speaking of the vnitie of this diuinest essence , thus saith he ; all things that be , or beautifull , or faire , from diuine pulchritude deriued are : all truth , from diuine truth ; all we can name t' haue being , from the first beginning came : hee 's the sole god , beginning , and the spring ( in his owne power ) of all and euery thing . all things from him proceed , to come , or past ; those which were first , the present , and the last . from his sole goodnesse many goods arise ; his vnitie brings many vnities . his one beginning is the source and ground of many more beginnings , ( after found : ) in this beginning , vnitie , and good , i would haue one god onely vnderstood . the reason ? because hee 's the prime of all , in whom consists the off-spring generall of each thing that hath being . he besides , is of all causes , cause , and still abides ; the goodnesse , of all goodnesses : and so , of all gods , the great god ; none else , we know . when cicero would distinguish betwixt those we idols call , and * him that doth dispose the fabricke he hath built ; he doth debate thus with himselfe : they 're made ; he vncreate : they , weake and feeble in their proud'st o●tent ; but he , all-able , and omnipotent . they , vnto natures lawes subiect and thrall : but he , the god of nature , them , and all. one god , one vnitie , in it selfe agreeing , is the sole root and seed of all things being : without which , nothing is , nought hath been made . another , thus ingeniously hath said ; there is one god , whose power is stretched far , immouable , and alwaies singular● like onely to himselfe . and ( in effect ) the chiefe of the perepateticke sect affirmes to vs as much : who doth apply his reasons , grounded on philosophy and nature , thus : all motions ( saith he ) ascend vp to the primum mobile , and the first mouer ; which he there doth name to be the sole and prime , on which heauens frame , with vniuersall nature , doth depend . and this he elsewhere further striues t' extend , thus speaking : the first mouer's one , and he , euer eternall we conclude to be . of diuine plato 't is recorded thus , who writing to king dionysius ; onely ( saith he ) by this note shall you know , whether my purpose serious be , or no : you shall obserue how i my letter frame ; if one sole god i inuocate and name , what 's weighty i intend : but if the rest i nominate , thinke then i sport and jest . orpheus , of poets the most antient , ( and in that noble title eminent ; ) he , that is said to giue each god his name , and to deriue the off-spring whence he came ; yet in his best and deepest theory , left to the world , as his last legacie , that there was one sole god , omnipotent , immortall , and for euer permanent ; invisible , common parent vnto all mankinde , and other creatures , great and small : author of war or peace ; whose prouidence gouerns the world ; and whose high eminence hath in th' emperiall heauens a golden throne ; whose foot-stoole is the earth , to tread vpon : who stretcheth his right hand beyond the vast vnlimited oceans bounds ; the first and last ; before whom , each high mountaine , and low vale ( mov'd at his presence ) tremble and looke pale . the worlds sixt columes at his anger shake ; and the seas bottomlesse abysses quake . and elsewhere thus : we may from reason gather , ioue is sole king , the vniuersall father and parent of all things , alwaies the same , one power , one god o're all that we can name ; and ouer them great lord : hauing besides , one regall bulke , or body , which abides to all eternitie : in which , what 's being , hath revolution , no way disagreeing , yet maintaines contraries . in him you may finde fire and water , earth , aire , night , and day . as much as this , phocilides confest : there is one potent god , sole wise , sole blest . th' aegyptians in their curious inquisition , ( a nation the most giuen to superstition , and to idolatrous worship ; ) and yet they in all their hierogliphycks did pourtray but one sole iupiter , whose picture was plac't o're their ports and gates , in stone or brasse ; so likewise in their temples : in his hand a trisul● thunderbolt , or fulminous brand . and , as the writer of their story tels , him they as god acknowledge , and none els . saith one : the god of nature i will sing , infus'd in heauen , sea , earth , and euery thing ; who this great masse by'impartial cov'nant swayes ; whom ( in alternate peace ) the world obeyes , by which it liues and moues : since but one spirit dwells in each part , and doth the whole inherit ; o'reflying all things with inuisible speed , and giuing shape to all that therein breed . vnlesse this frame , of members , neere ally'de , and well context , were made , and had one guide and lord thereof , the vast to mannage still ; but were to be dispos'd by humane skill ; the stars could haue no motion , th' earth no ease ; time would stand still , and a cold stiffenesse seise on agitation ; planets would retaine no influence , but slothfully remaine in their tyr'd spheres ; night would not fly the day , nor light giue place to darknesse : at a stay all things should stand : the soft shoures should not dare to cheare the earth ; nor the coole windes the aire : racke should not chase the clouds , flouds should not feed the sea ; nor the sea , riuers at their need : nor should the soueraigne part o're all parts stand , order'd and sway'd by ' an equall parents hand . for now , neither the waters nor the stars be vnto vs deficient ; nothing bar's the heav'ns in their dispose , whereby to ghesse , they alter in their gyring more or lesse . motion doth cherish but not change ; for all we see the world containes in generall , are mannag'd and dispos'd by faire accord , and still obedient to their prince and lord. he therefore is the god that all things guides , who in his diuine wisedome so prouides , that creatures here below , meerely terrestriall , haue pour'd into them ( by the signes coelestiall ) a strength , infus'd to honour or disgrace , not hindred by the distance of the place . stars haue a power in nature , ministring fate to nations , priuat persons , and each state ; which operation we do hold as sure , as the heav'ns giue the fieldes a temperature , by which they in their seasons spring and grow ; or , are the cause that the seas ebbe and flow . hee 's only god , that is vnchang'd by time ; nor yong , nor old , but euer in his prime : who suffers not the sun , backward t' inuade the transuerse arctos , or runne retrograde and steere a new course : neither from the west , returne the same way to his last nights rest ; nor shewes the same aurora to stronds new ; nor lets the moone an erring course pursue , beyond her certaine orbe ; but to retaine a constant change in her encrease and waine : nor lets the stars ( aboue impending ) fall , to circumvolve the earth , the sea , and all . thinke now you heare this god , long silence break● , and to a meerly ethnicke man thus speake : thou ( slighting me ) hast to thy selfe deuis'd a thousand gods , and equally vs pris'd ; thinking to minch me into parts , and fleece me of my right . but know , no part or peece can be from me extracted , no forme ta'ne , that am a simple substance : then in vaine thou think'st to parcell me by thy decision . of compound things 't is eath to make diuision : but i was made by none ; nor therefore can i , piece-meal'd or dissected be by man. all things , from nothing , were first made by me ; " then , part of mine owne worke how can i be ? therefore to me alone thy temples reare , and worship me in honour and in feare . as those of marble , so the minde i praise , where stedfast faith a rich foundation layes on golden piles ; and when the buildings rise in snowy pietie , to daze mens eyes : with vnsway'd iustice rooft , to keepe o utraine ; and where the walls within , chast blushes staine , in stead of vermil : and the whitenesse cleare proceeds from palenesse , bred by holy feare . the oracles that from the sybels came , who in the former world were of great fame , ( though 'mongst the learn'd it be a question still , whence they inspir'd were with prophetique skill , the good or the bad sprite ) er'd not , to say , there is but one sole god , him we obey . these be their words : in this we all agree ; there 's one true god , aboue all maiestie , omnipotent , inuisible alone , vnborne , all-seeing , and yet seene of none . apollo , askt by one theophilus , how many gods there were ? made answer thus : ( his vnitie not daring to deny ) there 's only one true god , potent , and high ; begotten by himselfe , sufficient , able ; vntaught , and without mother , solely stable : to speake whose name , no language can aspire or reach into : whose dwelling is in fire . and such is god , of whom , i and the rest am a small portion , as being profest his ministers and angels . by which name , the diuell exprest himselfe to haue an aime to diuine worship ; which ' he that did create all things , so loth is to communicate . he , by the mouthes of our forefathers , and the holy prophets , ( who did vnderstand his sacred will , the scriptures ) hath so fram'd , to haue his singularitie oft nam'd . as thus : because the lord is god alone , peculiar , and besides him there is none . againe : o israel attend and heare ; the lord thy god is one , him thou shalt feare . the god of gods ( i heare the psalmist say ) doth only worke great wonders , him obey : for 'mongst the gods none 's like him . go and tell ( saith he ) vnto my people israel , i am the lord thy god , and none but i , who brought thee from th' aegyptian slauerie , and from the house of bondage set thee free , " therefore thou shalt adore no god saue me . lycurgus , in the proëm of his lawes to the locrenses , ( not without great cause ) these following words prefixt : needfull it were , that all the people which inhabit here , should be persuaded . there 's one god aboue , by whom all liuing creatures breathe and moue . who , as in all his works he is exprest ; so is he not the least made manifest , in our inspection to the worlds great frame , the heauen , and goodly order of the same . be no man of that stupid ignorance , " to thinke that such things are dispos'd by chance . the gluttons belly is his god , ( the cause ) in that his appetite prescribes him lawes . the griping auaritious man hath sold his soule , ( so dearely bought ) to purchase gold. voluptuous men , solely deuote to lust , their idol's venus ; for in her they trust . th' ambitious , his all-honour'd makes , his fame ; as , before gods , preferring his owne name . and is not he , vaine studies doth prefer before his christ , a meere idolater ? and do not all those that ought higher prise than him , to idols offer sacrifise ? but he that shall beleeue in him aright , shall haue accesse to his eternall light : when those that haue religion in disdaine , and pietie in contempt , ( and so remaine ) they striue to haue no being , ( to their shame ) and to returne to nothing , whence they came . all such as are not numbred 'mongst the saints whom euill thoughts possesse , and sinne supplants , haue lost themselues , as hid behinde a skreene ; how then can the least part of them be seene ? but those that through their sauiour proue victorious , they in heauens kingdome shall be great and glorious . two principles ( as some philosophers write ) there are , eternall both , and infinite ; makers of things , yet in their natures vary , as being in themselues meere contrary . their error note : if two such in their prime , of power , should haue existence at one time ; since two so great , must greater be than one , euen in that clause the infinite is gone . being distinct in number , and diuided , needs must they be by seuerall motions guided . one borrowes not of the other , for majoritie : being equall two , there can be no prioritie . and contrary ( as i before haue said ) in opposition ? they must needs inuade th' agreeing fabricke ; and so , without cease , disturbe old natures long-continued peace . neither from these two equalls can arise a third , this their great strife to compromise . againe ; if two , one needlesse is , and vaine , or , as we call it , * empty . now 't is plaine , that nothing cannot haue in nature place ; for she hath vacuum in continuall chase , and is at war with 't . therefore i hope none , but will confesse a godhood , and that one : " one monarch of the world , the great effector , of all therein sole parent and protector . all such as of their multiplicitie speake , disable them , as wanting power , and weake ; as if nought gouer'nd were that hath been made , which one can do , without anothers aid . him only a true monarch we may call , that hath no parted kingdome , but swayes all . but where a principalitie ( misguided ) is amongst seuerall optimates diuided ; it needs must follow , in no one can be an absolute and exact soueraignty : for none of these , but by vsurping , dare challenge the whole , where each haue but a share . there is a certaine bound which circumscribes his iurisdiction ; each hath seuerall tribes to gouerne and dispose . should we agree in many gods , it then perforce must be concluded , there can be no soueraigne minde , since euery one hath but his lot assign'd : when as of power it is the true condition , not to be ty'de to stint or exhibition ; " but as the sole supreme and principall , " guiding , disposing , comprehending all . if god be perfect ? he can be but one , as hauing all things in himselfe alone . the more you make , the more you shall depraue their might and potencie , as those that haue their vertue scanted ; so allow not any : since all things cannot be contain'd in many . by which 't is manifest , those that maintaine more gods than one , be people vile and vaine ; in the like blasphemy ready to fall , with the dam'nd atheist , who knowes none at all . the manichees , they hold a strange opinion , that two betwixt them share the high dominion ; who as they did create , so guide it still : one , good disposeth ; and the other , ill. the first is lord of light , and gouernes day : the last , of night , and darknesse beares chiefe sway . one , heate in charge hath ; and the other , cold : yet who , by daily proofe doth not behold , that by the sole and diuine prouidence , man , with all creatures , of them both hath sence , and from them comfort ? that the night for rest was made , to cheare man , wearied and opprest ; as well as day , whose cheerefull light prepares vs to our needfull and best knowne affaires . do we not see , from what we counted bad , much good to vs , great solace hath been had ? againe , that seeming - good , forg'd by the deuill , hath been to vs th' occasion of much euill ? heauens blessings let vs taste in their communitie , ascribing all praise to the god of vnitie , " this sempiternall minde , this consummate " and absolute vertue , that did all create ; " this power , who in himselfe hath his stabilitie , " maiestie , wisedome , strength , and true soliditie : " from whose sublimitie no man 's so mad " to thinke he can detract : to whom none adde . " this , of himselfe all fulnesse , all satietie ; " is then the sole incomprehensible deitie . sometimes , what 's proper vnto man alone , is giuen to this trias , three in one : as , when we attribute vnto him wings , it straight vnto our aphrehension brings , how he protects and shadowes vs. if eares ? with what facilitie and grace he heares our deuout prayers . and when , his arme stretcht out ? that of his power and strength we should not doubt . his finger nam'd , doth to the world auer his vertue , and , that no artificer can worke like him . his skill ; the glorious frame of this great machine , doth to all proclaime . his face , sometimes , his presence doth imply ; sometimes , his fauour and benignitie . if we reade wrath ; we must consider then , those iudgements that impend o're sinfull men ; and with what terror , when they come , they fall . his hand , doth vnto our remembrance call his potencie , protection , power to guide ; with all such things as are to these ally'de . his nosthrils , by which he is said to smell , doth vnto vs his acceptation tell , of sacrifice and prayer . his incenst ire ( againe ) it notes , when thence fly sparks of fire . his eyes emblem to vs , that choice respect and fauor which he beares to his elect. sometimes they'import his prouidence diuine sometimes , they wrathfully are said to shine against the wicked . by his feet are meant , stabilitie and power omnipotent . by th' apple of his eye he would haue knowne , th'indulgence that he beares vnto his owne . the diuine wisedome , knowing how dull and weake mans heart and braine is , taught the text to speake to our capacities . the prophets , they did not of this great deity display the absolute perfection ; but so leaue it , that by a glimpse we far off might conceiue it . his eyes being nam'd , it must impresse in me , that god doth euery thing at all times see . or if his eare ? then must i presuppose , that , hearing all that 's spoke , he all things knowes ; that , hauing wings to mount himselfe on high , in vaine can man his incenst vengeance fly . o , whither from thy sprite shall i depart ? thou , that in euery place at all times art ? fly thee , none can ; but vnto thee repaire , all may , in their humilitie and prayer , appealing to thy goodnsse . for , what place can shadow me , when i shall fly thy face ? if soare to heauen ? thy presence doth appeare : or if to hell diue ? thou art likewise there . there is no way an angry god to shun ; but , to a god well pleas'd , for refuge run . now to proceed : the scripture phrase doth reach no farther , than our stupid sence to teach ; that by corporeall things we may prepare our hearts to know what things spirituall are ; and by inuisible , make demonstration of what 's vnseene , beyond mans weake narration . and for this cause , our passions and affects are in the scriptures , for some knowne respects , confer'd on the almighty ; when 't is said , god did repent him that he man had made . or when hee 's wrathfull ? herein is not meant , that he is angry , or , he can repent : but 't is a figure from th' effect arose , and that the greeks call metanumikos . the names the scriptures attribute to him , sometimes iehouah , sometimes elohim : and when the glorious trinitie's proclaim'd , the father , sonne , and holy-ghost are nam'd . more appellations the text affords ; as , the great god of heauen , the lord of lords , the lord of armies , and of hosts ; the god that in the highest heauen hath his aboad ; the god of abraham , isaac , iacob ; and , he that brought israel from th' egyptians land ; god of the spirits , of all flesh , and he lord god of israel is knowne to be . him , by the name of th' hebrewes god we praise , god of our fathers , th' antient of all dayes , and , dauids god. yet further denomination ; the god of gods , of iustice , ioy , saluation , ( these titles it ascribes to him alone ) israels redeemer , israels holy one ; protector , father , shepheard : then we sing to israels god , to iacobs , the great king : so , to the euerlasting king , and than king of all worlds , before the world began . whose power , whose goodnesse , shewn to euery nation , &c. extracts from me this serious contemplation . soueraigne and holy god , fountaine and spring of all true vertue , the omnipotent king ; of whom , by subtill search in things to'acquire , is not in mans conception ( a thing higher than his weake faculties can comprehend ; ) yet not to know this god , he should offend . for how can it with reason consonant be , one godhood should remaine in persons three ? and they in such a firme connexure linkt , to be ( although in separat ) yet distinct . thou art without beginning ; and againe , thou shalt to all eternitie remaine , knowing no end : the onely and the same , whom time cannot impaire , nor age reclaime . the space of things , thou do'st in space exceed , and art contain'd in none . how shouldst thou need that which thy selfe hast made ? or how should sence allot thee place , who only art immense ? nor is it in mans frailtie to deuise , how , thee in the least kinde to ' annatomise , or tell what thou art like ; thy image being a thing excluded from all mortall seeing : vnlesse thou , of thy most especiall grace , wilt shew some shadow of thy glorious face . no part of thee thou hast presented here , saue what doth in thy maruellous works appeare . no strength can moue thee , ( of the land or ocean ) by whom we are , and in whom haue our motion : thou art the mind , and substance of all pure and holy minds : thou art the reason , sure and stedfast , whence all other reasons flow , that are from perfect wisedome said to grow . thou art that vertue , of all vertues head : thou art the life it selfe ; and thou art read , father of life , as being knowne to giue breath , ( with their being ) to all things that liue . the light it selfe , and yeelding light to all ; the cause and strength of things in generall , beginning , it 's beginning had from thee ; and whatsoeuer first began to be , vpon the sudden out of nothing shin'd : which , fil'd with thy great power , were so refin'd , that either strength of knowledge they retaine , or excellent shape , such as doth still remaine . the sacred scriptures are sufficient warrant , by many texts to make the trine apparant : as from the first creation we may proue ; god did create , god said , the spirit did moue : create imports the father ; said , the sonne , the spirit that mov'd , the holy-ghost . ( this done ) come to the gospell , to saint paul repaire ; of him , through him , and for him all things are ; to whom be euerlasting praise , amen . in which , it is observ'd by origen , through● and for , three persons to imply ; and the word him , the godheads vnitie . let vs in our owne image , man create , ( saith god : ) which salomon doth thus explicate ; remember the creators in the dayes , &c. which word , those well verst in the hebrew phrase , reade in the plurall . so , when god did frowne on babels tower , he said , let vs go downe . when sodom was consum'd , 't is said againe , the lord that fire did from the lord downe raine . so , when christs * glory isay would declare , to'expresse , three persons in on godhead are ; he , holy , holy , holy , nam'd : to show , we might a ternion in an vnion know . come to christs baptisme , you againe shall see , in the same trine , the perfect vnitie : the father ( the first person ) is compris'd by sending downe a voice : the son 's baptis'd by iohn in iorden : and then from aboue the third descends , in figure of a doue . so likewise when duke moses went about to comment on the law ; lest they should doubt of this great mysterie , hearke to my word o israel , ( said ) the lord our god's one lord : in which word one , the vnitie is meant of the three persons , solely omnipotent . in which ( by * one ) 't is well observ'd , that he the second person in the trinitie meant in the second word , who hath the name to be our god : 't is because we may claime iust int'rest in him . and though all the three may be call'd ours ; more ( in particular ) he. one reason is , because he heav'n forsooke , and on himselfe our humane nature tooke in all things like , ( so did his grace abound ) saue only that in him no sinne was found . next , that he bore our sinnes , freed our transgression : and last , for vs in heaven makes intercession . two natures in one person so ally'd , some hold , in mans creation tipify'd ; from earth , his body adam had ( 't is * said ; ) his soule , from heauen : both these but one man made . christs humane nature had with man affinitie , ( being very man ) and from god his diuinitie , ( being very god : ) in both so to subsist , godhood and manhood make vp but one christ. in iacob's ladder , figur'd , this we see , ( which ladder , christ himselfe profest to be ; ) of which , the foot being fixt vpon the ground ; the top to heauen ; thus much to vs doth sonnd : that in this scale , at such large distance set , the heauen and earth at once together met . so , christs humanitie from earth was giuen ; but his diuinitie he tooke from heauen : as from earth , earthy ; as from heauen , diuine ; two natures in one person thus combine . the choicest things about the arke were fram'd of gold and wood ; wood , worthlesse to be nam'd , if with gold valu'd ; for the cedar's base , compar'd with th' ophir mine : yet had it grace , with it's rich tincture to be ouerspred . in this respect the godhood may be sed to be the gold ; the manhood , baser wood : and yet both these ( as truly vnderstood ) made but one arke : so , the two natures raise betwixt them but one christ. he forty daies fasted i' th desart , and did after grow hungry : by which the text would haue vs know hee 's god , because of his miraculous fast : hee 's man , because he hungry grew at last . he slept at sea , when the great tempest rose ; this shew'd him man , as needfull of repose : when he rebuk'd the windes , and surges tam'd , he , his great godhood to the world proclaim'd . he wept o're lazarus , as he was man ; but ( foure dayes buried ) when he rais'd him , than he appear'd god. he dy'de vpon the crosse ( as he was man ) to redeeme mankindes losse ; but at his death , when th' earth with terror shooke , and that the sun ( affrighted ) durst not looke on that sad obiect , but his light withdrew by strange eclipse ; this shew'd him to be true and perfect god : since , to confirme this wonder , the temples vaile was seene to rend asunder : the earth sent forth her dead , who had abode long in the earth : all these proclaim'd him god. the tenth of the seuenth moneth , the hebrew nation did solemnise their feast of expiation : so call'd , because the high-priest then confest , how he , with all the people , had transgrest ; ( his and their sinnes : ) obserue how thence ensu'th a faire agreement 'twixt the type and truth . aaron the high-priest went into the place call'd holiest of holies : christ ( by ' his grace made our high-priest ) into the holiest went , namely , the heauen aboue the firmament . aaron , but once a yeare ; he , once for all , to make way for mankinde in generall : he , by the bloud of goats and calues ; but christ , by his owne bloud ( the blessed eucharist . ) aaron went single in : and christ alone hath trod the wine-presse , ( and besides him none . ) he , with his priestly robes pontifically ; christ , to his office seal'd eternally from god the father . aaron tooke two goats ; which ceremoniall type to vs denotes , that christ assum'd two natures : that which fled , ( the scape-goat call'd ) to vs deciphered his godhoods imp'assibilitie : and compris'd in th' other , ( on the altar sacrifis'd ) his manhoods suffering ; since that goat did beare the peoples sinnes . which in the text is cleare . saint paul in his epistle we reade thus ; that christ ( without sinne ) was made sinne for vs. hence growes that most inscrutable diuinitie of the three sacred persons , the blest trinitie : which holy mysterie hath an extension aboue mans braine , or shallow apprehension ; nor can it further in our brests take place , than we' are inlightned by the spirit of grace . how should we then , finite and mortall , grow by meditation , or deepe search , to know ; or dare ambitiously , to speake or write of what immortall is , and infinite ? and yet , 'mongst many other deuout men , heare something from the learned nazianzen . the monady , or number one , we see , in this great godhood doth arise to three ; and then this mysticall trine ( sacred alone ) retyres it selfe into the number one : nor can this diuine nature be dissect , or separated in the least respect . three persons in this trias we do name ; but yet the godhood still one and the same : each of the three , by right , a god we call ; yet is there but one god amongst them all . when cicero , with graue and learned phrase had labour'd long , the godhood to emblaze ; he doth conclude it , of that absolute kinde , no way to be decipher'd or defin'd ; because , ' boue all things hee 's superior knowne , and so immense , to be contain'd in none . a prime and simple essence , vncompounded ; and though that many , labouring to haue sounded this diuine essence , and to'haue giuen it name , they were not able : yet to expresse the same as 't were afar off , epithites deuis'd , and words in such strange circumstance disguis'd ; nothing but quarrels and contentions breeding , as natures strength , and reasons , much exceeding . the martyr attalus ( when he was brought before a tyrant , who esteemed nought of god or goodnesse ) being askt in scorne , what name god had ? a space from him did turne , and after some small pause made this reply ; ( as th' author doth of him historifie ) " your many gods haue names by which th' are knowne ; " but our god being but one , hath need of none . wise socrates forbad men to enquire , of what shape god was . let no man aspire ( saith plato ) what god is to apprehend , whose maiesties immensenesse doth extend so far ; and is so'vnimitably great , beyond all vtterance , or the hearts conceit . why then is it so difficult and rare , him to define ? it is , because we are of such streight intellect , narrow and rude , vncapable of his great magnitude . our infirme sight is so obtuse and dull ; and his bright fulgence is so beautifull . hence comes it , by no other names we may call this great god , than such as best display his excellence , infinitie , and all wherein he'appeares solely majesticall . according to his essence , him to know , belongs vnto himselfe : the angels go by meere similitude : man , by a glasse and shape of things ; and can no further passe : for he , by contemplation in the creature , as in a mirrhor , sees the diuine feature : so holy men by speculation view'd the nature of this toplesse altitude . 'twixt vs ( saith one ) and this great mysterie there is such distance , such remote degree , as the creator ( whom we must prefer ) is 'fore the creature ; and th' artificer is , ( than the worke he makes , ) more excellent : as he that hath been before all discent , and alwaies is ; is of more noble fame than that which was not , and from nothing came . then cease not till to this thou hast atcheev'd , " god is not to be question'd , but beleev'd . when gregorie would shew th' vbiquitie of this vncomprehended deitie ; th' almightie and omnipotent god ( saith he ) is euery where , at once , and totally : in part he is not , as confin'd to space ; but he is all of him , in euery place : and then least found , when , with vnfaithfull heart , he , that is all , each-where , is sought in part. therefore our sauiour , when he would declare to his disciples , that no mortalls are able to view the father , but the sonne : that , by the glorious fabricke , by him done , and by his other creatures , they might see ( as in a glasse ) his might and maiestie ; vseth these words : by heauen you shall not sweare , it is the throne of god , ( hee 's resiant there ) nor by the lower earth you shall protest , it is the basse on which his foot doth rest . we for our parts , all curious search lay by , only submit our selues to the most-high , in all obedience humbly to confesse him for the fountaine of all happinesse , goodnesse and grace : to giue him thankes and praise , first , for this life ; next , our encrease of daies ; but chiefely , that we reason haue and sence , with tongues to magnifie his excellence ; and lookes sublime , to cast them vp and view whence we receiue all good : and as his dew , giue him the glory , that he did not frame vs beasts , and mute , that cannot praise his name . thales milesius , of the argiue nation , was ( in like sad and serious contemplation ) for three things wont to thanke the gods : the first , that he was borne in greece , bred vp and nurst not 'mongst barbarians : and in the next place , because no female , but of masculine race : the third and last , ( which most his ioyes encreast ) because created man , and not brute beast . boethius saith , it is not fit , fraile man secrets diuine too narrowly should scan ; onely to haue them so far vnderstood , that god disposeth all things to our good . the knowledge to saluation tending best , he in his scripture hath made manifest : but not to enquire for that , which should we finde , our limited and vncapacious minde could not conceiue ; or say , in some degree it did , not make vs better than we be . th' office of a true father god hath don ; this body he hath made , which we put on ; the soule , by which we breathe , he hath infus'd : all that we are is his , if not abus'd . how we were made , or how these things were wrought , if in his holy wisedome he had thought fit we should know , no doubt they had been then publisht vnto vs by the sacred pen. elsewhere he saith , his will was , we should know ( besides the generall duty which we owe ) onely such things as tend to our saluation : as for all other curious intimation , 't is most prophane ; and therefore heauen forbid , we pry into those things he would haue hid . why should we seeke for what we cannot know ? or knowing , by it cannot better grow ? sufficient 't is that we enioy the fire vnto our vse ; what need is , to enquire from whence it hath it's heate ? we daily finde the benefit of water in the kinde ; what more would it auaile ( being still the ●ame ) if we did know whence first the moisture came ? so of the rest . then let vs be content with the proportion of the knowledge leant . " be gratefull for heauens blessings , and surrender " all praise and thanks vnto the bounteous sender . the tyrant hiero , in his height of pride , willing , what god was , to be satisfied ? askt * simonides . he , after some stay , demanded first the respit of a day : but that being past , hiero againe enquir'd . he told him , that to know what he desir'd , two dayes were requisit . these likewise o're , and being still demanded as before ; the tyrant once againe requir'd the reason of his delay , by doubling still the season : who thus reply'de ; the more that i the same contemplate , still the further out of frame my senses are . this plato did pursue , saying , of god he only thus much knew , as , that no man could know him . hence exists the opinion of the best theologists ; that his great attributes are by negation better exprest to vs , than affirmation . as much to say , more easie 't is to show , what he is not ; than what he is , to know : as , that god is not made ; no earth , no fire , water , or aire . ascend a little higher . god is no sphere , no star , no moone , no sun ; god is not chang'd , suffers no motion ; god , no beginning had , therefore no end : with infinite such , that to the like intend . all which infer , that by no affirmation can be exprest his full denomination . leaue thousand authors at this time alone , my purpose is but to insist on one . before our mindes eyes let vs place ( saith he ) what this great nature naturant may be ; which all things holds , fills all , doth all embrace , super-exceedes , sustaines ; and in one place . not in one place sustaines , and in another super-exceedes ; here fills , and in the tother embraceth : but by embracing , fills ; and then , by filling likewise doth embrace agen : sustaining , super-exceeds ; super-exceeding , sustaines : in all these no assistance needing . the same saith in another place ; we know , god's within all , without , aboue , below : aboue , by power ; below , by sustentation ; without by magnitude ; in the same fashion , within all , by subtilitie : aboue , reigning ; descend below , hee 's there , all things containing : without , he compasseth ; penetrates within : not in one place superior , ( that were sin to imagin ) in another place inferior ; or seuerall waies exterior and interior . but he , the one and same , totally t o'appeare . ( vncircumscrib'd ) at one time euery where . by gouerning , sustaining ; by sustaining , gouerning ; by embracing , penetrating ; penetrating by embracing ; aboue , guiding ; below , supporting : what 's without abiding , still compassing ; and what 's within , replenishing : without vnrest , all that 's aboue protecting ; without least paine , all that 's below sustaining : without extenuation , inly piercing ; without ( without extension ) compassing . but , would'st thou haue me what god is discusse ? thee ( with cardanus ) i must answer thus : " to tell thee that , i should be a god too : " ( a thing which none but god himselfe can do . ) and now , with pious reuerence to enquire of that all-potents name , which some desire ( no doubt ) to be instructed in ; as farre as leaue will giue , a little let vs dare . some call him god , of giuing ; as they wou'd infer to vs , he giues vs all that 's good. others would by antiphrasis imply , that it from desit comes : the reason why ? as most approv'd , to be that only he in whom not any thing can wanting be . others confer on this inuisible being , theos ; as much as we should say , all-seeing . some , of deomai , [ i. timeo ] that 's , to feare ; because that euery nation far and neare should dread his name . but no tongue can expresse his celcitude and high almightinesse : which in his wisedome he hath kept conceal'd , nor to his seruant moses once reueal'd . whom , though in all things else he pleas'd to vse familiarly , as one whom he did chuse to be his peoples captaine ; when he came to aske that ? answer'd , i am what i am. which sacred words , the hebrewes chosen nation from age to age had in such veneration , that saue their priests none might pronounce that phrase : and they , but on some solemne festiuall daies . now therefore , this , long meditating on ( the wisest of all men ) king solomon ; finding no word that could define him right , or manifest his magnitude or might : astonisht and confounded , doth exclaime in these few words ; what might i call his name ? as should he say ; by what voice , sound , what tongue , can this eternall deitie be sung ? can a word do 't ? to thinke it , heauen forbid ; since from our frailties'tis retruse and hid . excuse me ( reader ) then , if i desire to search no further than such durst cnquire . lumen est vmbra dei ; & deus est lumen luminis . plato . explicit metrum trastatus secundi . theologicall , philosphicall , poeticall , historicall , apothegmaticall , hierogriphicall and emblematicall obseruations , touching the further illustration of the former tractate . how idolatrous worship first crept into the world by the instigation of the diuell , many histories giue ample testimonie . amongst others , that aeneas caried his penates or houshold gods into italy , after the surprise and combustion of troy ; which thence were deriued vnto the latines , and to the people of rome . we reade likewise , that diuers of their kings and princes , as romulus , numa pompilius , carmenta , or carmentis , iulius caesar , and others , being related amongst the indigites , had diuine honours decreed vnto them . but of this and the like idolatry , salomon in his booke of wisedome thus speakes : that is cursed which is made with hands , both it and he that made it : he , because he made it ; and it , because being a corruptible thing , it was called god . for the vngodly and their vngodlinesse are both hated alike of god : so truly the worke , and he that made it , shall be punished together . therefore there shall be a visitation for the idols of the nations , for of the creatures of god , they are become abhomination , and stumbling blockes vnto the soules of men , and a snare for the feet of the vnwise . for the inuenting of idols was the beginning of whoredome ; and the finding of them is the corruption of life : for they were not from the beginning , neither shall they continue for euer ; the vain-glory of men brought them into the world , therefore they shall come shortly to an end . when a father mourned grieuously for his sonne that was taken away suddenly , hee made an image for him , that was once dead , whom now hee worshippeth as a god , and ordained to his seruants ceremonies and sacrifices . thus by processe of time this wicked custome preuailed , and was kept as a law , and idols were worshipped by the commandement of tyrants . &c. not much dissonant from this is that which wee reade in cicero an ethnycke author . the life and common custome of man ( saith hee ) hath taken vpon him , that for some benefits receiued by excellent men on earth , they haue therefore transferred them into the heauens . hence , hercules , castor , pollux , aesculapius , and others , had deities ascribed vnto them . it likewise came to passe that poets , by verses and numbers composed according to their affections or fancies , for flatterie or reward , deified many princes and patrons . which euill and mischiefe had originall from the graecians ; by whose lightnesse , it is incredible , how many mists of falsities and errors they haue been the authors of . there be diuers coniectures made by the theologists , why men should doubt or make question whether there be a god or no ? i will reduce them into the number of fiue . the first ariseth from the despoiling of the image of god in man by originall sinne : the horrible deprauation and malice of the heart , in the which the illustrious apparances of the godhood ought naturally to haue residence . the second is , because with these bodily eyes we do not looke vpon him in this world , as when wee are in the presence of an earthly king , a prince , or a iudge . the third groweth by reason of the miraculous euents , into whose causes we are not able to search , and which might be conjectured to fall out otherwise , if there were a iust god , seeing and guiding all things with equitie and justice : as , the prosperity of the wicked , and aduersitie of the godly : as also , that grieuous and crying sinnes are not punished in this world with all celeritie and seueritie . the fourth springs from the tyranny of death , which snatcheth away the good with the bad : which some men , destitute of the light of the diuine word , mis-interpret to their own destruction . the fifth and last they ground from the power of the diuell , who doth delude and seduce them with diuers prestigious gulleries ; and dulls their sences , and obdures their hearts , not only to doubt whether there be a god ? but altogether to forget him. by which means , they enter vnaduisedly and rashly vpon sinnes heinous and horrible . notwithstanding the former , there be other inducements , which meerly drawne from naturall reason , without the strength of the vnresistable word , might be sufficient to withdraw men from such impious infidelitie . first , all the works of god contained within the vniuersal machine , are euident demonstrations of a wise , powerfull , and all-sufficient maker and protector ; of whom the wisest of the gentiles were sensible , and that such an one must of necessity be , gaue these reasons : first , the admirable and inimitable feature of man , supplied and adorned with the innumerable testimonies of a deitie : insomuch , that not without great cause hee is stiled a little and succinct world within himselfe ; in whom there is a perspicuous knowledge to distinguish good from euill , which is the rule by which to direct all the necessarie actions of humane life : neither is there any thing in him ( though in outward appearance of small value or validitie ) which is not a liuely and plentifull representation of a deitie ; which is the more visible , in the exact consideration of euery particular limbe and member of his body . the second is of the conscience ; for in all detestable and facinorous actions , as murther , incest , parricidie , and the like , the conscience is by a secret instinct sensible of a god , who hath inspection into the act , as seeing it when it was committed , and ready to reuenge it being done ; howsoeuer it be concealed from the knowledge of the ciuill magistrate . a third is , the pulchritude , order , effect , propagation , conseruation , and duration of the things in the world . a fourth , the distinction of euery species , which we see daily and yearely to propagate and multiply vpon the earth . a fifth , the societies , kingdomes , and empires , which are not planted and setled rashly ; or by chaunce , confirmed , sustained , and changed . a sixt , the great and remarkable punishments of impious and wicked malefactors , who though they escape the hand of the temporall iudge here below , yet cannot escape the rod of the auenger aboue ; for it is a generall rule , obserued as well in moralitie as diuinitie , that for the most part , heinous sinnes haue horrible punishments impending , which neuer could be executed if god were not the executioner of his owne iustice. the seuenth , the blessing and benefits conferred vpon good and godly men ; nay euen amongst meere naturalists , we see honour and offices bestowed vpon such as are meriting and wel meaning . the eighth is , the order of causes , which in the nature of things doth not proceed into infinites , but of necessity they comply and returne to some prime mouer , by which they are gouerned , and in which they insist . lastly , prodigies and signes , which forewarne great & strange accidents , as eclipses , comets , earthquakes , gapings and openings of the earth , in which whole cities and islands haue beene swallowed vp in an instant ; monstrous and prodigious births , &c. but i now proceed to speake something concerning the vnitie of the godhead . this is hee of whom petrarch speaketh , in these words ; who sees and heares vs before we speake : he who said vnto moses being silent , why do'st thou call vnto me ? he preuents our words , and anticipates our actions . hee who knowes our very thoughts afar off , long before they be conceiued : he who heares our prayers before they yeeld any sound : hee who spieth our necessities before they appeare vnto our selues : he who knows our ends before wee finde our beginnings : and though hee prooues vs to be wretched and vnworthy , yet is alwaies ready to shew vs his grace and mercie . and this is the sole god of loue and vnitie● of whom boethius thus speakes : quod mundus stabili fide concordes variat vices : quod pugnantes semina foedus perpetuum tenent . &c. that the world with stable faith , concordant courses varied hath : and that the wearing seeds of things , from a perpetuall couenant springs . why phoebus in his golden throne , the roseat morne and day brings on : or why those stars that hesperus doth vsher forth to shine on vs , the moone takes charge of , all the night . or why the waues that hourely fight , and with impetuous clamors rore , to menace , not inuade the shore ; ( for further than it's limited bounds , no spot of earth , the water drownds . ) 't is loue that soueraigne empire hath , of heauen , earth , sea , that calmes their wrath ; and in a league of vnitee bindes all the states of things that be . ¶ so the poet claudian : nonne vides operum , &c. see'st not the world in glorious splendor shine ? not by force gouern'd , but by loue diuine : how ( vncompel'd ) in a most sweet desire , from age to age the elements conspire ; and , how the trauelling phoebus is content with his mid-road-way through the firmament , to no hand erring . how the sea 's restrain'd , as , willingly in his owne bounds contein'd . and how the aire , wandring throughout the world , is hourely this way tost , and that way hurld . &c. pythagoras samius , in his metempsuchosis , or transmigration of bodies ( as cicero witnesseth of him ) was wont to say often● there is one god , and not as many thinke , without the administration of the world ; but totus in toto , all in all. his scholer philolaus affirmed no lesse , thus speaking ; there is one god , prince of the vniuerse , who is euer singular , immouable , and like onely vnto himselfe . lactantius , diuinar . institut . lib. . cap. . saith , that seneca the philosopher , though in his writings hee inuocated many gods ; yet to shew that he beleeued but one , you shall reade him thus : do'st thou not vnderstand the maiestie and authoritie of thy iudge , the rector and gouernor of heauen and earth , the god of gods ? of whom all inferiour deities adored amongst vs haue their dependance . againe in his exhortations : he when he first layd the foundation of this beautifull machine , and began that , than which , nature neuer knew a worke greater , or better ; yet , that all things might be gouerned by captaines and commanders , ( though his sole prouidence , as he created , so still guideth all ) he begot other gods , as his ministers and superintendents . damascenus a greeke author writeth thus : one hath produced all things , who is adored in silence ; and is as the sun , which directly looked vpon is scarce seen : the neerer , the more obscurely ; but next it , taketh away the very apprehension of the opticke senses . iamblicus , de secta pythagorica , saith , that there is of all things , one cause , one god , the lord of all , of whom euery good thing ought to be petitioned . according to that of horrace , epistol . ad lollium : sed satis est orare iovem , qui donat & anfert , det vitam , det opes . — &c. sufficient'tis , if we to ioue do pray , who life and wealth can giue , or take away . and ovid , lib. de art. amand. — facilè est omnia posse deo. an easie thing it is to god to do all things . he is likewise the aime and end of all contemplation : nor is he any other thing to be contemplated , than as an abstract from a multitude , to an vnitie . this vnitie therefore is god himselfe , prince of all truth , felicitie , substance , and of all beginnings . to this , that of lucan seemeth to allude : — si numina nasci credimus ? — to thinke the gods were borne , we should be mad , most certaine 't is , they no beginning had . heare what proclus saith : who is the king ? the sole god of all things : who notwithstanding he is separate from them , yet from himselfe produceth all things ; and to himselfe conuerteth all ends : the end of ends ; and first cause of agitation and working ; and author of all good. if thou dar'st beleeue plato , he is neither to be expressed nor apprehended . therefore this prime simplicitie is sole king , prince , and ex-superance of all things that haue being : he is supereminent ouer all causes , and hath created the substance of the gods , so far as there is in them any apparance of good. porphyr●us , in his booke wherein he discribeth the life of his master plotinus , saith , that god in his vnitie hath generated and produced many : but so , that this multitude cannot subsist , if this vnitie doth not still remaine one. and , that they neither are of themselues , nor haue any power to make others blest and happy , boethius hath these words : sedet interia conditor altus , rerum regens flectit habenas , rex & dominus , fons & origo , &c. in th' interim sits the builder high , and in his regall maiestie , directs the reines of euery thing , the king , the lord , the well and spring : who as hee 's king , hath power and might ; the onely-wise , that judgeth right . apuleius , lib. de mundo , telleth vs , that one being asked , what god was ? answered , hee was the same that the steeresman is in the galley , the rein-holder in the chariot , the leader of the song in the quire of voices ; the captain in the city , the emperor in the army ; such and the same is god in the world. eusebius the philosopher was wont to say , that no man ought to dispute whether there was a god or no ; but constantly to beleeue there was . for in a question propounded ( saith he ) whosoeuer shall hold the impious opinion , contendeth with all the art hee can to preuaile in the argument . stobaeus . alexander the great being in the temple of iupiter ammon , when he was saluted of the priest , by the name of the son of iupiter : it is no wonder ( replied he ) that i am so , seeing he is generally the father of all mankind ; and out of these he selecteth the best and most excellent to be his children in peculiar . modestly interpreting the oracle ; because when the priest in palpable flatterie called him iupiters sonne ( as being naturally and lineally descended from him , as hercules and others ) he onely acknowledged him to be his father , as hee was the parent of all things ; and those peculiarly to be his children , who by their vertues and eminent actions came nearest to the diuine nature . athenodorus was wont to say , man ought so to liue with man , as if god , the rewarder of good , and reuenger of euill , at all times , and in all places , were a spectator of his actions with humane eyes . further he saith , know thy selfe then to be free from voluptuousnesse and sinnefull desires , when thou demandest nothing of god , but what thou art not ashamed to aske him openly : for what a madnesse is it for any man to whisper that in gods eare , which he would blush that any friend , much more a stranger , should know . therefore hee concludeth with this admonition : so liue amongst men , as if god saw thee : so speake vnto god , as if man heard thee . demonax being importuned by a deare friend of his , to trauell vnto the temple of aesculapius , and there to make intercession to the god for the health of his sonne , who had laboured of a long sicknesse ; made him this answer : do'st thou thinke the god to be so deafe , that he can heare vs in no place but his temple ? thales also being asked , what was the most antient of things ? answered , god. and being demanded his reason ? replied , because he onely was without beginning . philo with other iewes being accused to caius caligula , ( by one appion ) that they had refused to giue diuine honour vnto caesar ; and for that cause being commanded from the court : he said to the rest of the iewes his companions in that aduersitie , be of good comfort , ô my friends and countreymen , against whom caesar is thus grieuously incensed ; because of necessitie , diuine aid must be present where humane helpe is absent . antelicedes comming into samothrace , of purpose to be initiated into their diuine ceremonies ; was demanded of the priest , what one excellent thing he had done , and of speciall remarke , in the former passage of his life ? who answered with great modestie ; if i haue euer done any act of that high nature to be any way pleasing vnto the gods , they themselues are not ignorant thereof . intimating , what an arrogant folly it were , by the commemoration of his owne worth , to commend that to the gods ; which , whether hee spake or were silent , could not be concealed from them . dercillidas being sent of an embassy to king pyrrhus , who with a mighty and puissant army had entred into the countrey of the spartanes ; demanded of him the reason of that hostility and sudden inuasion . to whom pyrrhus replied , that it was because they had deposed and expelled their king cleominus ; whom ( saith hee ) if you call not againe , and re-instate him your prince , restoring him to his pristine dignitie , they should vnderstand , and shortly , to their great dammage , that they were no stronger , or of greater power , than other of their neighbours , whom hee had before defeated and ouercome . to whom dercillidas made this present answer ; if cleominus be a god , we feare him not , as those that haue not any way trespassed against his deitie : and if hee be but man , we feare him the lesse , as being in his best , but equall to one of vs. in which he reproued the proud menaces of pyrrhus : for the gods , who punish whom they please , and cannot be damnified againe , by whom they chastise , harme none but the impious and delinquent : and man , of man is alike to be feared . let vs next examin the antient poets , to find what they thought of this one and onely god. sylius italicus giueth him a denomination in these words : insticiae , rectique dator , qui cuncta gubernas . giuer of iustice and of right , thou all things gouernst by thy might . nothing is more great , saith horrace : vnde nihil maius generatur , &c. than whom , nought greater can haue birth , his like , or second , on the earth . all things are to him subiected , saith ouid : nilita sublime est supraque pericula tendit , non sit vt inferius suppositumque deo. nought so sublime , or aboue danger plac't , but is to him inferior , and abas't . his will and disposition is immutable , according to statius : ne pete dardaniam frustra theti mergere classem . thetis , in vaine thou do'st both fret and frowne , as menacing the dardan fleet to drowne . the fates forbid : an order is decreed amongst the gods , that they shall better speed ; who in a violent and impetuous rage , asia and europe fill'd with bloud and strage . but ioue himselfe hath now prefixt a day , wherein th' effects of war perforce must stay . he may be knowne by the effects of his works ; as lucan : ignarum mortale genus per fulmina tantum sciret adhuc , coelo solum regnare tonantem . ignorant mankinde , thunders selfe will tell , ( if nothing else ) that ioue in heauen doth dwell . boethius calls him the fairest and most perfect , &c. — tu cuncta superno ducis ab exemplo , pulchrum pulcherrimus ipse mundum , &c. — thou hast from high example all deriv'd ; and be'ing thy selfe the fairest , thou hast striv'd to make the world a faire worke : in thy minde framing all things alike faire in their kinde . it is he which disposeth of the seasons , saith boethius . sig nat tempora proprijs aptans officijs deus , &c. vnto their proper offices the seasons he appointed : those courses that he hath decreed , he will not see dis-jointed . hee is himselfe immouable , yet giueth motion to all things which he hath made : as plautus , &c. qui gentes omnes , terras , & maria mouet : eius sum ciuis ciuitate coelitum . he that all nations , earth , and seas doth moue , i am his citisen , in his place aboue . he giueth to all creatures a generatiue vertue in their kinde , saith seneca the tragicke poet. providet ille maximus mundi pareus . &c. when he that did the world create , perceiv'd the rauenous threats of fate , the prouident parent had a care , that losse , by issue to repaire . it is he who sees and heares all things , saith plautus : est profecto deus qui quae nos gerimus , audit & videt , &c. there is a god , intentiue to all things we either speake or do . it is he that both will and can do all things , saith ovid : — immensa est , finemque potentia coeli non habet , & quicquid superi voluere peractum est . the power of heauen 's immense , and hath no end ; against their wills , in vaine is to contend . he onely knowes the true courses of the signes and planets , ordering and disposing them . according to the excellent poet virgil in his aetna : scire vices etiam signorum & tradita jura . &c. the lawes and courses of the signes to finde , and why the clouds are to the earth inclin'd ; or why the sunnes fire lookes more pale and bright , than doth his blushing sisters , queene of night . why the yeares seasons vary ; whereupon the youthfull spring , the summer vshers on . and why the summer growes soone old and spent : why autumne her succeeds incontinent : and winter , autumne . or to haue true notion , how these proceed in an orbicular motion , to vnderstand the poles , and how th' are sway'd ; or wherefore the sad comets are display'd . why hesperus , the night-stars doth fore-run ; or lucifer , to warne vs of the sun , is last that shines , and brings vp all the traine . or , for what cause boetes driues his waine . or tell the reason , wherefore saturnes star is stedfast : that of mars still threatning war. &c. these and the like to order and dispose , it must be a diuinitie that knowes . if he should keepe backe his hand , which is as much as to say , to take away loue and vnitie from the workes which hee hath made ; all things would be ready to run into disorder , and to return into the former chaos . to which purpose reade boethius : hic si frena remiserit quicquid nunc amat invicem . bellum continuo geret . &c , if he the bridle should let flacke , then euery thing would run to wracke : and all his works , that now agree in mutuall loue , at war would be . and in this new conceiued wrath , what now with sociable faith , in friendly motions they employ , they then would labour to destroy . &c. the gods know better , what is conuenient and profitable for vs , than we our selues can apprehend or imagine : therefore their wills and pleasures ought alwaies to be petitioned . witnesse iuvenal : nil ergo optabunt homines ? si consilium vis permittas ipsis . &c. must therefore man wish nothing ? shall i shew my counsell ? fit 't is that the gods should know of what we stand in need : let vs then tell our wants to them , who can supply vs well ; for they haue store of all things , and know best , how euery man to fit to his request . and if we be deuout to them in prayer , we soone shall finde , they haue a greater care of vs , than we our selues haue : we with'a blinde and inconsiderat motion of the minde ( as led by lust ) desire first to be sped of a faire bride . next , being maried , we long till we haue issue ; ignorant still , whether to vs they may proue good or ill . the gods alone , in their fore-knowledge see , what kinde of wife , what children these will be . ouid by the way of a comparison hath made him a gratefull and liberall rewarder of all goodnesse that can be in man , whatsoeuer : dij pia facta vident : astris dolphina recepit iupiter : & stellas iussit habere novem . the gods take note of pious acts : the dolphin's made diuine , and plac't in heauen by ioue himselfe , with stars in number nine . and plautus alluding to the same purpose , speakes thus : bene merenti , bene profuerit . male merenti , par erit . to him that merits well , hee 's good againe : but vengeance he stores vp for the prophane . seneca speaking , how fearefull a thing it is to incurre the wrath of god ; and withall , how vaine and effectlesse the anger of man is , compared with it ; saith thus : coelestis ira quos premit , miseros facit : humana nullos , &c. mans anger is in vaine , and no man thralls : heav'ns wrath is terrible , on whom it falls . that god is the most equall and iust god , of all men and all things ; the auenger of the wicked , and protector of the innocent ; heare plautus thus speaking : quotidiè ille scit , quid hîc quaerat malum , qui hîc litem adipisci postulet perjurio . he knowes what euill , daily man acquires : and who , that to accomplish his desires , would compound strife , by periurie . but when the bad , of their false causes , from the iudge haue had a sentence of their sides , all is but vaine ; for he , the matter judg'd will judge againe : and then , the cause vprightly hauing try'de , how shall the ( before ) perjur'd man abide his doome and mulct ? all such as shall abet bad suits , to them his punishment is great . but the iust man , that neither fawn'd , nor brib'd , his name he in his tables hath inscrib'd . another holdeth , that the actions or cogitations of men are so far inferior to the hidden wayes of the gods , that they can no way either dammage or profit them in the least degree whatsoeuer : as lucan ; — si coelicolus furor arma dedisset ? aut si terriginae tentarunt astra gigantes . &c. if either rage should moue the gods to war ; or if the earth-bred gyants should now dare to menace heauen ? mans pietie and loue , by armes or vowes , could no way profit ioue . the reason is , no humane apprehension can once conceiue th' immortall gods intention . and that all praise and thanks are to be rendred vnto him , euen for the least of his innumerable benefits daily and hourely conferred vpon vs ; reade virgil of tytirus : and howsoeuer he intended his words , i take them as they lie . oh milibaee , deus nobis haec otia fecit ; namque erit ille mihi semper deus , &c. o melibaeus , god this leisure gaue ; and i ( but him ) no other god will haue . from this my fold a tender lambe of mine hath oftentimes been offered at his shrine . thou seest ( by his leaue ) how my oxen stray ; and on my rude pipe , ( what i please ) i play . and so much for the poets . diuers nations , but especially the aegyptians , made certaine hierogliphyckes to expresse this sole and supreme deitie : first , by the storke , who is a bird that hath no tongue ; and god created all things in a temperate and quiet silence . inferring vpon this , that man ought not to speak of him too freely or rashly , nor to search too narrowly into his hidden attributes : for so saith pierius . by the same reason hee was hierogliphically prefigured in the crocodile , that frequents the riuer nilus : as the selfe-same author testifies . the aegyptians did interpret him by a circle , which hath neither beginning nor end : thereby figuring his infinitie . pier. valer. so likewise by the eye : for as in all other creatures , so especially in man , the eye is of his other members the most beautifull and excellent , as the moderator and guide of our affections and actions . so god is the bright eye that directeth the world ; who by the apostle iames is called the father of men , vnto whose eyes all thoughts lie naked and open ; who looketh vpon the good and bad , and searcheth into the reines of either , &c. epiphanius writeth , that the vadiadni , who were after called antropomarphitae , were of opinion . that god had a body , and was therefore visible . now the maine reason vpon which they grounded this error , was , because they trusted more to the outward senses , than to the inward intellect ; bringing their authoritie from genesis , wherein they had read , that the first man adam did subsist of soule and body , according to gods owne image . as also from many other texts of scripture , in which the like members and attributes belonging to man , are ascribed vnto god. but this heresie , as saint augustine witnesseth , was vtterly reiected and condemned : for if god were circumscribed or included in a naturall body , he must then necessarily be finite , and therefore not present in all places at once , which takes away his vbiquitie . besides , he should be compounded of matter and forme , and therefore subiect vnto accidents : all which being the characters of imperfection , are no way liable to the sempiternall , immortall , omnipotent , inuisible , and the most consummate and absolute deitie . therefore saint paul makes this acclamation : blessed is the sole-potent , king of kings , and lord of lords , who hath immortalitie , and whose dwelling is in inaccessible light , whom no man euer saw , or can see , &c. now the reason why , as well members belonging to mans bodie , as the affections and passions of the minde , are in diuers places of the holy scripture conferred vpon god ( as to reioyce , to be angry , &c. ) is not because he is composed of outward lineaments , and framed or fashioned as man ; or that he is truly angred , or pleased , doth walke , ascend , descend , or the like ; but that the holy-ghost doth accommodate him●elfe to the imbecilitie and weakenesse of our shallow capacities and vnderstandings , that we may be more capable of the power , wisedome , and incomprehensible workes of the almightie . therefore , saith saint ambrose , is god said to be angry , to denote vnto vs the filthinesse and abhomination of our sinnes and offences ; in his booke entituled , of noahs arke . his words be these : god is not angry , as mutable ; but he is said to be so , that the bitternesse of our transgressions , by which we iustly incur his diuine incensement , might thereby be made more familiar and terrible : as if our sinnes ( which are so grieuous and heinous in his sight ) caused that he who in his own nature is neither moued to wrath or hate , or passion , might be prouoked to anger . of the same opinion is eutherius : in what place soeuer ( saith he ) the sacred scriptures either ascribe the passions of the minde , or any distinct part of the body , to the almighty , as head , hand , foot , eare , eye , or the like ; or other motions of the soule , as anger , fauour , forgetfulnesse , remembrance , repentance , &c. they are not to be vnderstood carnally , according to the bare letter of the text : but all things concerning him are spiritually to be receiued ; and therefore we are not to beleeue , that god hath at any time been visible to our fore-fathers , as he is to the blessed saints and angels , though in many places of the sacred scriptures hee is said to appeare vnto them ( as , to our first father adam in paradise , when he spake to him these words , encrease and multtply : or when he reproued him for eating of the forbidden tree , &c. nor when he spake vnto noah , and commanded him to build the ark. nor when he promised vnto abraham the patriarch , that in his seed all the nations of the earth should be blessed . nor when he often spake to the great prophet moses , in the bush , in mount sinai , and elsewhere ) but it is receiued for a truth , that those forms by which god either appeared , or was heard to speake , was by the seruice and ministerie of his holy angels ; as s. augustine most learnedly disputeth in his third and fourth booke de trinitate . therefore hieronimus cardanus , a man of most excellent learning and judgement , in his booke entituled , de deo & vniuerso , i. of god and the world ; after he hath by many probable reasons and approued testimonies proued , that god by no humane vnderstanding was to be comprehended ; onely that he was a singular cause , one onely god , the originall , fountaine , and beginning of all things , the sole immensenesse and soueraigne perfection ; contemplating nothing but himselfe ; of such light , that hee is onely himselfe capable , of such claritie and brightnesse , that he beholdeth either hemisphere at once , as well the remote as the neerest regions of heauen and earth ; immouable , no way obnoxious to varietie or change ; of such splendor , that mortalitie cannot abide or endure his sight or presence ; of a most subtile essence , alwaies resting . when this and much more he had delated , of his inscrutabilitie and incomprehensible deitie , he concludeth his disputation in these words quaeris ergo quid deus sit ? si scirem , deus essem : nam deum nemo ; novit , nec quid sit quisquam scit , nisi solus deus . i. do'st thou therefore demand what god is ? if i did know , or were able to resolue thee , i should be a god too ; for no man knoweth god , or what he is can any man tel , but god onely . &c. the same cardanus , lib. de vniuerso , touching the late proposition handled in the precedent tractate ; viz. what name belongeth to this incomprehensibilitie ; thus argues : since what god is cannot be knowne , how much lesse can any proper or peculiar name be giuen vnto him , because names are for the most part deriued either from the nature or propertie of that thing or party which is to be named . if then by no possibilitie we can conceiue what the diuine essence is , how can wee confine it to any proper or competent denomination . one scotus , of a most fluent wit and an acute vnderstanding , hath searcht , endeauoured , and excust euen almost all things , to finde out some name or character , in which might be comprehended or contained what god was , as , wisedome , goodnesse , iustice , mercy , truth , and the like , at length hee contrudes all those seuerall attributes within the narrow limit of two bare words , namely ens infinitum : as if it were the most absolute contraction that imagination could beget . and this he laboureth to flourish ouer with many witty and pregnant arguments , too long in this place to relate , for they would require too large a circumstance . concerning the name of god , it is generally obserued , that none can properly be conferred vpon him , because he is onely and alone . and yet to distinguish the creator from the creature , needfull it is that it should be done by some attribute or other : which ineffable name in the hebrew language consisteth of one word containing foure letters , i. iehovah , which descendeth of the verbe haiah , fuit , which is as much as to say , he was , is , and shall be . which declareth his true property ; for as he hath bin alwaies , so hee shall be eternally : for eternitie is not time , nor any part of time. and almost all nations and languages write and pronounce the word by which the name of god is specified , with foure letters onely , foure being a number euen and perfect , because hee hath no imperfection in him . for besides the hebrewes , the persians write the name of god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the wisards and soothsayers of that countrey , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the arabians , alla : the assyrians , adad : the aegyptians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the grecians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latines , deus : the french , dieu : the spaniards , dios : the italians , idio : the dutch and germanes , gott : the english and scots , godd , with a double d , as hath been obserued in all antiquities . he is likewise called alpha and omega , which are the first and last letters of the greeke alphabet . his epithites or appellations in scripture , are , almighty , strong , great , incomprehensible , vncircumscribed , vnchangeable , truth , holy of holies , king of kings , lord of lords , most powerfull , most wonderfull , with diuers other attributes . some define him to be a spirit , holy , and true , of whom and from whom proceeds the action and agitation of all things that are ; to whom , and to the glory of whom , the end & conclusion of all things is referred . iustine martyr , in his dialogue with tryphon the iew , defineth god in these words : i call him god , that hath essence in himself , and is continually permanent in one and the same kinde , without receiuing any change , and hath giuen beginning to all the things that are created . cicero calleth god a certain intelligence or spirit , free and ready , separate from all mortall mixture or concretion , knowing and mouing all things , and hauing in himselfe an eternall motion . so much many ethnyck authors haue acknowledged , as in their workes is to be frequently read . dionysius in his booke de divin . nominib . is of opinion , that all things which denote perfection and excellence , are in god most eminent , and on him deseruedly to be conferred . on the contrarie , all such things as are subiect vnto imperfection or defect , because they do not fall within his nature , are to be remoued and banished from his description . therfore in these words , ens infinitum , i. infinite being , he includes the prime , chief , and soueraign truth , soueraigne goodnesse , soueraigne mercy , soueraigne iustice , wisedome , power , benignitie , beneficence , clemency , intelligence , immortalitie , immobilitie , invariabilitie , amabilitie , desiderabilitie , intelligibilitie , stabilitie , soliditie , act , actiue , mouer , cause , essence , substance , nature , spirit , simplicitie , reward , delectation , pulchritude , iucunditie , refreshing , rest , securitie , beatitude , or whatsoeuer good , laudable , or perfect thing can fall within the conception or capacitie of man. but when all haue said what they can , let vs conclude with saint augustine , solus deus est altissimus quo altius nihil est : onely god is most high , than whom there is nothing higher . and in another place , quid est deus ? est id quod nulla attingit opinio : id est , what is god ? hee is that thing which no opinion can reach vnto . there is no safetie to search further into the infinitenesse of the diuine nature , than becommeth the abilitie of finite man , lest we precipitate our selues into the imputation of insolence & arrogance . for god saith in iob , comprehendaem sapientes in astutia eorum : which is as much as had he said , i will make it manifest , that the wisedome of all those who seeme to touch heauen with their fingers , and with the line of their weake vnderstanding to take measure of my nature , is their meere ignorance ; & let them beware lest their obstinacie ( without their repentance , and my mercie ) hurry them into irreuocable destruction . augustus caesar compared such as for light causes would expose themselues to threatning dangers , to them that would angle for small fish with a golden hooke ; who should receiue more dammage by the losse of the bait , than there was hope of gain by the prey . there is reported a fable of an huntsman , who with his bow and arrowes did vse to insidiate the wilde-beasts of the wildernesse , and shoot them from the couerts and thickets ; insomuch that they were often wounded , and knew not from whence . the tygre more bold than the rest , bad them to secure themselues by flight , for he onely would discouer the danger . whom the hunter espying from the place where he lay concealed , with an arrow wounded him in the leg , which made him to halt and lagge his flight . but first looking about him , and not knowing from whom or whence he receiued his hurt , it was the more grieuous to him . him the fox meeting , saluted and said , o thou the most valiant of the beasts of the forrest , who gaue thee this deepe and terrible wound ? to whom the tygre sighing replied , that , i know not ; onely of this i am sensible to my dammage , that it came from a strong and a daring hand . all ouer-curious and too deepe inquisitors into diuine matters , may make vse of this vnto themselues . sentences of the fathers concerning the trinitie in vnitie , and vnitie in trinitie . avgustine , lib. de trinitate , we reade thus : all those authors which came within the compasse of my reading , concerning the trinitie , who haue writ of that subiect , what god is ? according to that which they haue collected out of the sacred scriptures , teach after this manner ; that the father , the sonne , and the holy-ghost , of one and the same substance , in an inseparable equalitie , insinuate one and the same vnitie : and therefore there are not three gods , but one god , though the father begot the sonne : therefore he is not the sonne , being the father : the sonne is begot of the father , and therefore he is not the father , because the sonne . the holy-ghost is neither the father nor the sonne , but onely the spirit proceeding from the father and the sonne ; and to the father and the sonne coequall , as concerning the vnitie of the trinitie . neither doth this infer , that the same trinitie was borne of the blessed virgin mary , crucified vnder pontius pilat , buried , and rose againe the third day , and after that ascended into heauen : but it was onely the sonne who died and suffered those things ; the father , the sonne , and the holy-ghost , as they are inseparable , so they haue their vnanimous and vnite operations . and againe , lib. . de trinitate : neither more dangerously can a man erre , neither more laboriously can a man acquire , neither more fructiferously can any thing be found , than the holy trinity . lib. . conf. o eterna veritas , & vera charitas , & chara eternitaes , tues deus meus , &c. o eternall veritie , and true charitie , and high-prised eternitie , thou art my god , and to thee day and night do i suspire . and lib. . de trinitat . cap. . wee so vnderstand god , if we can conceiue him , and as farre as we may apprehend him , that hee is good without qualitie , great without quantitie ; a creator , without need of his creature ; present , without place , containing all things , without habit , without confinement to localitie , all and euery where , euerlasting without time ; making all things mutable , without change in himselfe , suffering nothing . and whosoeuer doth thinke god to be such , though by no inquisition he can finde out what hee is , let him piously beware , as farre as in him lieth , to imagine any thing of him that he is not . iustinus martyr saith , vnus reuera est vniuersitatis deus huius , qui in patre , & filio , & spiritu sancto cognoscitur . i. there is in truth one god of this vniuerse , which in the father , the son , and the holy-ghost is apparantly knowne . another father saith , god is in himselfe as alpha and omega ; in the world , as a creator and protector ; in the angels , as a sweet smell and comelinesse ; in the church , as the father of his familie ; in the iust men , as an helper and guardian ; in the reprobate , as a terror and horror . tertullian saith , let the sacrament of the oeconomia be euer obserued , which disposeth the vnitie in trinitie ; the father , the sonne , and the holy-ghost , three not in state , but degree ; not in substance , but in forme ; not in power , but in species : yet of one substance , one state , and of one power , because one god ; of whom these degrees , these formes , these species subsist , which are in the name of the father , son , and the holy-ghost . and as clemens alexandrinus saith , let vs praise the father , the son , with the holy-ghost , who is one and all things , in whom are all things , by whom all things , euery way good , euery way beautifull , euery way wise , euery way iust , to whom be glory world without end . aug. saith further , whosoeuer of the philosophers ( whose opinion was of god ) held , that he was of all creatures the effectiue ; of all knowledge the light , of all actions the soueraigne good , that from him vnto vs are deriued the beginning of nature , the truth of doctrine , and the happinesse of life ; those before the rest wee preferre , and that they come neerest vnto vs wee confesse . and in another place : this onely god is all things vnto thee : if thou beest hungry ? bread. if thirsty ? water . if thou beest naked ? in immortalitie he is thy cloathing . and elsewhere ; whether we be in tribulation and sorrow , or whether we be in prosperitie and joy ; he onely is to be praised , who in our aduersitie instructeth vs , in our ioy comforteth vs. let the praise of god neuer depart from the heart and tongue of a christian ; not to praise him onely in our ioy , and speake euill of him in our sorrow ; but as the psalmist himselfe writeth , let the praise of god be alwaies in my mouth . do'st thou reioyce ? acknowledge then the father that smileth vpon thee . art thou in sorrow ? acknowledge the father , who is thy chastiser . whether hee cherisheth or correcteth thee , it is done to him for whom he prepareth his heritage . we reade gregory speaking of this sole and onely god thus : he remaineth between all things , he is without all things , aboue and below all things ; superior by his power , inferior by his sustentation , exterior by his magnitude and greatnesse , interior by subtiltie and finenesse : aboue , gouerning ; below , containing ; without , compassing ; within , penetrating . and elswhere : therefore god declareth his praises vnto vs ; that hearing him , we may know him ; knowing , loue him , louing , follow him ; following , gaine and enioy him . to which the psalmist alludeth , saying , the strength of his workes he will shew vnto his people , that hee may giue them the inheritance of the nations . as should hee more plainely haue said , therefore he sheweth the power of his works , that such as heare him might be enriched by him . ambrose thus writes : the assertion of our faith is , that wee beleeue one god , not as the gentiles doe , separate the son from the father ; nor as the iewes , deny the sonne begot of the father within time , and borne of the blessed virgin : nor as sabellius , to confound the father and the word , making thereby them to be one and the same person : nor as photinus , to dispute how the son was borne of the virgin : nor as arrianus , to make more and vnlike potestat●s , and more gods , according to the error of the gentiles ; because it is written , heare ô israel , the lord thy god is one god. againe , if the seraphims did stand , how did they fly ? or if they did fly , how did they stand : ( as esay . vers . . ) if we cannot comprehend this , how shall we conceiue what god is , whom we haue not seen ? again , god is not seene in place , but in a pure heart ; with corporeall eyes he is not sought , not in sight circumscribed , not by touch felt , not by voice heard , not by gate perceiued ; being absent , seen ; being present , inuisible . and elswhere , for our vnderstanding , for our strength , for our faith , let vs striue to see what god is , and whether any thing may be compared vnto him ? certainely he is the same ; of whom to speake ? is to be silent : whom to value ? he is not to be rated : whom to define ? he still encreaseth in his definition . he with his hand couereth the heauen , and in his fist graspeth the whole circumference of the earth ; whom by our boldnesse wee lose , by our feare wee finde , &c. hier. contra pelagium : deus semper largitur , semper donatur est , &c. god is euer giuing , and alwayes a donor ; it sufficeth me not that he giueth once , vnlesse he giueth alwayes . i aske that i may receiue ; and when i haue receiued , i craue againe . i am couetous of enioying gods benefits , neither is hee deficient in bestowing them , nor am i satisfied in receiuing them : for by how much the more i drinke , by so much the more i am thirsty . saint bernard in one of his sermons saith , quid tam necessarium perditis ? quid tam aptabile miseris ? quid tam vtile desparatis , &c. what thing is so necessarie to the lost ? what so to be desired of the wretched ? what so profitable to the desperate ? as christ , the health , the forme exemplar , the life wholesome ; the health of the weake , flame to the feruent , life to the hoping : hee came a physitian to the sicke , a redeemer to the sold , a way to the erring , a life to the dead : he came with health , with ointments , with glory ; not without health , iesus ; not without ointment , christ ; not without glory , the sonne of god. and elsewhere ; how rich art thou in mercy ? how magnificent in iustice ? how munificent in grace ? ô lord our god , there is none who is like vnto thee ; so plenteous a giuer , so liberal a rewarder , so holy a releaser : by thy grace thou respectest the humble ; by thy iustice thou iudgest the innocent ; by thy mercy thou sauest the sinner . &c. philosophicall sentences concerning god. all men haue notion and knowledge of the gods ; and all of them assigne a soueraigne place to one diuine power , as well the greekes as the barbarians . the nature of things cannot be ill gouerned : the principate and dominion of many cannot be profitable , therefore of necessitie there must be one only prince and ruler . what the pilot is in the ship , what the charioter is in the chariot , what the leader of the song is in the chorus or antheme ; what the law is in the city ; or the generall in the field ; the same is god in the world . god , if thou respectest his force ? he is the most able : if his feature ? he is the most beautifull : if his life ? immortall : if his vertue ? hee is the most excellent . seneca saith , god is neere thee , with thee , within thee ( so i say , lucilius : ) a sacred spirit hath abode within vs , the obseruer and register of whatsouer we do , be it good or euill ; and according as we vse it , so it dealeth with vs : none can be a good man without god. can any adde to his forme or feature without him ? he giueth all magnifique and erect counsels to euery good man : and who can doubt ( my lucilius ) but , that we liue and breathe is the gift of god immortall . the first worship of god is , to beleeue there is a god : next , to allow of his maiestie : then , of his goodnesse , without which no maiestie can be . to acknowledge that it is he who gouerneth the world , ordering all things as his owne , and takes all mankinde to his protection . plato auerreth , that the world was made by god , and that he is the great creator ; that his charity was the cause of the creation thereof , and the originall of all things : that hee is the soueraigne good , transcending all substance or nature . to whom all things haue recourse , he himselfe being of full perfection , and not needing sacietie . cicero concludeth thus : what can be more manifest and plain , than when our contemplation is beat vpon heauen and heauenly things , but to stay our selues vpon this , that there is one sole power , of a most excellent minde , by which all these are gouerned ? it is so manifest that there is a god , that whoso shall dispute against it , we shall hold him for no better than a mad man. he saith also , there was neuer great and eminent man without diuine inspiration . and , that it is an euill and wicked custome , to dispute wherein there is any question , whether there be a god or no ? be it from the heart or otherwise . lucius apuleius writeth , that the chiefe or soueraigne god is infinite , not onely in the exclusion of place , but in the excellencie of nature . that nothing is more perfect or potent than god. that he is free from all passions , and therefore can neither be sad nor reioyce : neither to will or nill any thing that is rash or sudden . that he differeth from men , in the sublimitie of place , perpetuitie of life , and perfection of nature . to which i will onely adde that of diagoras , the remarkable atheist , remembred by cicero : who when he came to samothrace , and a friend of his speaking after this manner vnto him ; o thou , who art of opinion that the gods haue no care of mankinde : do'st thou not obserue from so many written tables , that multitudes of men haue escaped shipwrack , by making vowes to the gods , who else had bin drowned in the sea ? to whom he answered ; i see indeed and heare of diuers , who after their escape , haue left such memorie of their gratitude behinde them : but amongst them all i finde no remembrance of any one man who perished by storme or tempest , &c. apothegmes concerning god. thales being demanded , what god was ? made answer , he only that had no beginning , and shall neuer see end . he said also , that men ought to beleeue there is a god , and that he seeth all things , and filleth all places ; which is a great reason to enduce men to be more chast and vertuous . the same being asked , whether the actions of men could passe without his knowledge ? he answered , no , nor their very thoughts . intimating , that we ought not onely to keepe our hands cleane , but mindes pure also : since we are to beleeue that the diuine power is interessed in the secrets of our hearts . againe being demanded , what in all the nature of things he held to be the first and most antient ? replied , god. and being importuned to shew his reason ; sayd , because he neuer began to be . cato vticensis , when things vnhappily succeeded with pompey the great , and that the victorie enclined to iulius caesar ; said , in diuine things there is much darkenesse and mysterie : for when pompey enterprised designes beyond all right and equitie , his affaires succeeded well with him ; but now when with great justice he vndertooke the libertie and patronage of the commonweale , fortune was aduerse vnto him . xenophon was wont to say , that men in their prosperitie ought most to worship and honour the diuine powers ; that when necessitie or aduersitie happen , they may call vnto them as to their beneuolent and best friends . but men for the most part now , in their prosperitie so stupidly forget them , that in ther extremitie they can hardly find the way vnto them . iamblicus said , as when the sunne riseth in the east , darknesse cannot endure his presence , but the night flieth , and is suddenly chased away , no way hindring his light and lustre : so the diuine power euery where shewing his refulgence , and filling them with all good things , no perturbation can in the presence thereof haue place , but is suddenly disperst and scattered . stobaeus reporteth of calicratides pythagoricus , that hee held opinion , that the world was therefore called by the greekes kosmos , because by the common diacosmesia , i. the comely administration of all things , it was directed and gouerned by one who is the best ; and truely that one optimate is god himselfe , who existeth after his thought and will , liuing , coelestiall , incorruptible , the beginning and cause of the dispensation of all things whatsoeuer . illustrations by the way of comparison , concerning god. as the sunne which is visible vnto vs , we no way can behold but by the helpe of the sunne it selfe ; and wee behold the moone and the stars , being aided by their owne lustre ( so that for the aspect of the light we must of necessitie be beholden to the light : ) so god by himselfe illustrateth the knowledge of himselfe , none co-operating , none aiding , as a thing transcending the strength of all things . saint chrisostome saith , as that man who will venture to saile into an vnbounded ocean , when he hath gone as far as he can and can finde no end of his journey , striueth to returne the same way , and to arriue at the same port from whence hee first launched : so the antient philosophers and orators , striuing to find out the essence and true nature of the great deitie ; ouercome in their speech , and confounded in their knowledge , confessed at the last they could proceed no further in his search , because it was incomprehensible , and not within the compasse of their mortall capacities . iustine martyr vseth this comparison : as that which is one , or the monady , is the beginning of all number , yet helpeth nothing to the perfection thereof ( for if it were not the beginning of number , yet notwithstanding it were perfect in it selfe ; or being made the beginning of number , it is neither lessened nor augmented : ) so god before the creation was perfect in himselfe , and after the creation was not multiplied nor augmented ; and therefore none of these things whatsoeuer proceeding from the creation , can either encrease or adde vnto god. d. basilius maketh this similitude : as there is no man who doth not onely praise , but admire the sunne , his greatnesse , his pulchritude , the simmetry of his raies , and splendor of his light ; notwithstanding , if he shall with great diligence and constancie behold it , the sharpnes of his sight shall be thereby much debilitated and abated . euen so ( saith he ) i finde my selfe much defected and disabled in my knowledge and vnderstanding , when i earnestly labour and study to finde out what god is . of whom thalasius saith , quod lux est videntibus & visis , &c. the same thing the light is to the seer and things seene , god is vnto the intelligents and the intellects ; who as he is vnknowne to vs according to his essence , so is he immense according to his maiestie . iustine martyr saith , as this common sun diurnally visible vnto all , shineth neither more nor lesse vpon one man than another , without partialitie or difference communicating his vertue equally vnto all ; yet such as are of the quickest and sharpest sight receiue more of his splendor than others ( not that he shines more brightly vpon them than the rest , but by reason of their excellent perspicacitie ) and such as haue weake eyes are not sensible of so much lustre , because of their dulnesse : so ought wee to thinke of the sunne of iustice , who is present indifferently to all according to his essence ; but we mortall men , dull and blinde sighted , by reason of the sordid nature of our sinnes , being vnfit to entertain the excellencie of his diuine splendor ; yet his proper church , by the pure and cleare eye of faith , by the helpe and grace of the holy-ghost is much more able to entertain it . for as the sunne shining alike on all , is not alike apparant vnto all ; so the word according to the essence thereof being present to all , yet is it no where so truely and pathetically receiued and conceiued , as in gods proper temple . i conclude these with plutarch : as to some ( saith he ) it is lesse euill or dammage , not to see at all , than to see vnperfectly : ( as it happened to hercules , who looking vpon his children and taking them for his enemies , ●lew them ) so it is lesse sinne in man , to beleeue there be no gods at all ; than knowing them and beleeuing them , either so carelesly to despise them , or so maliciously to offend them , &c. to such as shall dreame of many , or more gods than one , saint augustine giueth this answer ; nec ideo troia perijt quia minervam perdidit , &c. let no man be so vain and idle , to imagine that troy perished and was vtterly destroyed , by reason of the stealing thence the statue of the goddesse minerva● but let them first examine what the goddesse lost , before they lost her . if you say , her keepers ; you then say true : for her keepers being slain , it was no maisterie to take her thence , being but an idoll : neither was it the idoll that kept the men , but the men that kept the idoll . against all reason therefore it was , to adore such a statue for a protectresse and guardian of the place and people , who was neither able to secure her selfe , nor safegard those who had the charge of her temple and person . he addeth in another place , that the kingdome of the iewes was founded and established by and in one god alone , and not many ; being protected by him so long as they truly serued him . it was hee who multiplied the people in egypt ; whose women in their childe-birth invoked not lucina , neither did their men in passing the red sea call vpon neptune : they solicited no nymphs when they dranke water which gushed out of the rock : neither did they sacrifice to mars when they conquered amalek : but they atchieued more glorious victories by the power of their one and onely god , than the romans euer obtained at the hands of their multiplicitie of gods . what need ( saith lactantius ) hath the world of many gods , vnles they imagin that one of himself is not able to vndergo so great a charge ? he that is not omnipotent cannot be a god : and if he be omnipotent , what need hath he of any partner . if god in himselfe be omnipotent , there can be but one ; for if the superiour power be imparted amongst many , then no one can be all-sufficient . besides , the more they are in number , by consquence they must be the weaker in power . concluding thus , the diuine power which belongeth vnto god alone , cannot be diuided among many ; for whatsoeuer is capable of diuision , muw necessarily be subiect to corruption , than which nothing can be more repugnant to the diuine nature . concerning which , i obserue an excellent emblem from iacob . catsius , embl. lib. . with which i purpose to conclude this second tractate . the emblem . a fisherman hauing fastened his boat by a rope vnto a great rocke , seeming to plucke the rocke ( which is immouable ) vnto him , but draweth both himselfe and his vessel vnto it , by the which he reacheth the shore . the motto , quod movet , quiescit . concerning which , herman . paeinander vseth these words ; omne motum , non in moto , movetur , sed in quiescente ; & id quod movet quiescit . to which buchanan alludeth , in his paraphrase vpon the psalme , in these words : ille flammantis , super alta coeli culmina , immotum solium locavit et suo nutu facilè vniversum temperat orbem . the lord hath prepared his throne in heauen , and his kingdome ruleth ouer all . and iames . . euery good giuing and euery perfect gift is from aboue , and commeth downe from the father of lights , with whom is no variablenesse nor shadow of turning . the effect of which the author thus explicates : tu rupes , qui cuncta trahis , qui cuncta gubernas , et tamen intereate penes alta quies : nulla subit te cura ( pater ) tamen omnia curas ; astra solumque moves , nec tibi motus inest . thou art the rocke , draw'st all things , all do'st guide ; yet in deepe setled rest do'st still abide . vntoucht with care , thou car'st for all that be : mov'st heauen and earth , yet motion 's not in thee . according with this is the saying of seneca the philosopher ; necessitate , non aliud effugium est quam velle quod ipsa cogit . i. there is no other auoiding of necessity , than to be willing to that which it compells thee to . it is catsius word vpon the foresaid emblem ; ad trahens , abstrahor . vpon which i reade him thus : fata reluctantes rapiunt , ducuntque sequentes : cedere qui non vult sponte , coactus abit . fates , the rebellious , force , th' obedient shield : who striue against them are compel'd to yeeld . seneca the tragicke poet , in oedip. we reade thus : fatis agimur , cedite fatis , non sollicitae possunt curae mutare rati foedera fusi quicquid patimur mortale genus , quicquid facimus venit ex alto . yeeld to the fates , for they vs leade : not all our cares can change the thread decreed vpon ; what euer wee ( subiect to fraile mortalitie ) suffer , or act ; if rest or moue , euen all of it comes from aboue . a meditation vpon the former tractate . i ' haue wandred like a sheepe that 's lost , to finde thee out in euery coast : without , i haue long seeking him , whilest thou ( the while ) abid'st within . through euery broad street and streit lane of this worlds city ( but in vaine ) i haue enquir'd . the reason why ? i sought thee ill : for how could i finde thee abroad ? when thou meane space hadst made within , thy dwelling place . i sent my messengers about , to try if they could finde thee out . but all was to no purpose still ; because indeed they sought thee ill : for how could they discouer thee , that saw not when thou entredst me ? myne eyes could tell me ; if he were not colour'd , sure he came not there . if not by sound , my eares could say , he doubtlesse did not passe my way . my nose could nothing of him tell , because my god he did not smell . none such i relisht , said my taste ; and therefore me he neuer past . my feeling told me , that none such there entred ; for he none did touch. resolv'd by them how should i be , since none of all these are in thee ? in thee , my god ? thou hast no hew , that mans fraile opticke sence can view : no sound the eare heares : odour none the smell attracts : all taste is gone . at thy appearance : where doth faile a body , how can touch preuaile ? what euen the brute beasts comprehend , to thinke thee such , i should offend . yet when i seeke my god , i'enquire for light ( than sunne and moone much higher : ) more cleare and splendrous ' boue all light ; which th' eye receiues not , 't is so bright . i seeke a voice , beyond degree of all melodious harmony : the eare conceiues it not . a smell which doth all other sents excell : no floure so sweet ; no myrrh , no nard , or aloes , with it compar'd ; of which the braine not sensible is . i seeke a sweetnesse , ( such a blesse ) as hath all other sweets surpast ; and neuer pallat yet could taste . i seeke that to containe , and hold , no touch can feele , no embrace infold . so far this light the raies extends , as that no place● it comprehends . so deepe this sound , that though it speake , it cannot by a sence so weake be entertain'd . a redolent grace the aire blowes not from place to place . a pleasant taste , of that delight , it doth confound all appetite . a strict embrace , not felt , yet leaues that vertue , where it takes it cleanes . this light , this sound , this sauouring grace , this tastefull sweet , this strict embrace , no place containes , no eye can see : " my god is ; and there 's none but hee . ¶ fecisti nos domine ad te ; inquietum igitur est cor nostrum , done● requiescat in te. s. augustine . the throne . ex muner : iokan : o● math : christmas artist : the argvment of the third tractate . of th' vniuerse , the regions three , and how their part● disposed be ; how gouerned , and in what order , in which no one exceeds his border . that moses arke , in all respects , vpon the worlds rare frame reflects . both how and when ( by power diuine ) the sunne and moone began to shine . the day of our blest sauiours passion compar'd with that of the creation . how euery star shines in his sphere ; what place they in the zodiacke beare . and of the twelue signes a narration ; their influence , aspect , and station . to proue no former worlds haue bin ; and this must perish we liue in . the vainnesse lastly doth appeare , of plato's great and vertent yeare . ¶ the second argument . all glory to the holy-one , euen him that sits vpon the throne . the thrones . wee from the workman , to the worke proceed : the powerfull doer , to the glorious deed. this vniuerse , created first , then guided , into three ample regions is diuided : the first is call'd super-coelestiall : the next , coelestiall , or ethereall ; both constant in their kindes : the third doth vary , ( in which we liue ) as meerely elementary . the first , of angels is the blessed dwelling ; ( the later two many degrees excelling : ) the next , of starres and planets keeps the features : the last , of man , beast , and all mortall creatures . the first doth with incredible lustre shine : the second vnto it ( as lesse diuine ) participating both ( lest time should faile ) darknesse and light , weighes out in equall scale . the third enioyes both these , ( as who but knowes it ) but how ? so , as the second doth dispose it . the first , doth immortalitie containe , a stable worke , and euer to remaine . there 's in the second too a stable face , but yet mutation both in worke and place . there 's in the third , all change , but no stabilitie , 'twixt life and death a constant mutabilitie . like the pure nature of his diuine minde he made the first : then , bodies in their kinde void of corruption , he the next created : the third , full of all frailties fabricated . foure elements he placed in the lower , foure in the vpper , in the highest foure : terrestriall , these , earth , water , aire , and fire : celestiall and etheriall , that aspire to place more eminent , in this order runne , luna , mercury , venus , and the sunne . super-coelestiall , and of highest state , the angell , the arch-angell , principate , and seraphim the last . the earth , commixt of all things to corruption apt , he fixt in the worlds lowest part , but not to moue . the selfe same power ordain'd in heauen aboue continuall motion : but to such we call natures which are super-coelestiall , he gaue intelligent force abiding still , and not to suffer change . so ( by his will ) this our inferior water is in great discord with fire , and suffocates his heat : water coelestiall feeds it without cease ; to which the supreme region giues encrease . terrestriall aire lends breath ; coelestiall , ioy , and solace free from trouble or annoy . super-coelestiall , euery good thing lends . so , by the might that through this worke extends , this lower fire consumes , and all things burnes : fire next aboue , the heate to liuely'hood turnes : fire super-eminent ( which to reueale no frailtie can ) kindleth with loue and zeale . the antient cabalists and rabbins say , ( who knew the old law well ; for those were they who tooke vpon them to explain't ) that he , whose high incomprehended maiestie is beyond all dimention , when he gaue moses direction , in what forme hee 'd haue his tabernacle fashion'd ; that the same was a meere modell of the whole worlds frame . for instance , 't was into three parts diuided ; so the large vniuerse , diuinely guided , on three parts doth subsist , answering to those god in the former fabricke did dispose . now as that part which is sublunary , being lowest of the three , doth alwaies vary , as subiect to corruption and mutation , by reason of the elements alteration ; as seene , in life begun , then death pursuing ; th' originall of things , and then their ruin ; and these in a vicissitude . euen so , the arkes first part ( as suting this below ) was without couerings , open to the aire , and subiect to all weathers , foule as faire : for in that court there was no difference had , the iust and vniust met , the good and bad , prophane and holy ; creatures of all fashion were to this place brought , in whose immolation and sacrifice , was then exprest the qualitie of life and death , ( the type of our mortalitie . ) now of the contrary two regions be , or temples , which comparatiuely we ( as in the former references ) call coelestiall , and super-coelestiall . and these are plac'd in eminent degree beyond the rage of force or iniury , of alteration , or the staine of sinne , ( since the proud lucifer first fell therein , and was precipitate thence : ) so that the two parts of this earthly tabernacle do answer the former , as alike extended ; 'gainst shoures , storms , haile , snow , cold , & heat defended , by a faire roofe , so that all sordid , base , and vncleane things , in them can find no place . againe , as both are holy , yet the one is ' boue the other sacred , being the throne or place of the blest angels , seated higher ; in which they in a most harmonious quire sing halleluia's : so in this below there be two holy roomes ( as all men know ) the first of them we onely holy call ; the other , holy , holiest of all . againe , as this terrestriall world doth yeeld , as well to men , as brute beasts of the field , both house and harbor ; and the next aboue , ( in which the seuen bright errant planets moue ) shines with coelestiall splendor ; but the third , beyond these two , blest mansions doth afford vnto the angels hierarchy . the same was visible in moses curious frame : in the first court thereof were frequent , men and beasts together ; in the second then the candlestickes with seuen lights did shine cleare ; but in the third ( most holy ) did appeare the cherubims , with wings far stretcht . againe , as moses ( so the scripture tells vs plaine ) ten curtaines to his sacred machine made ; so in the three parts of the world , are said to be no lesse than ten distinct degrees . and first of the super-coelestiall , these , th' angels , arch-angels , and the principates , thrones , dominations , vertues , potestates , the cherubims and seraphims ; then he , ( aboue all these ) the supreme deity . in the coelestiall ten , and thus they run , luna , mercury , venus , and the sun , mars , ioue , and saturne ; then the starry heauen , crystalline and empyriall , make them euen . in this below the moone , where we now liue , are likewise ten degrees , to whom we giue these characters ; first , the foure elements , mystae , impressions , herbs , fruits , trees , and plants , beasts , reptile creatures , and the tenth and last , materia prima : so their number 's cast . againe , as in this tabernacle were iust fifty strings or taches , which did beare so many rings , by which the curtaines hung , all vniformly , and in order strung : so this worlds fabricke , ( subiect to fraile end ) of fifty rings or ●oinctures doth depend ; and of these , twenty vniuersall are ; twenty and nine be styl'd particular ; generall the last . the first twice ten amount thus in their order , and by iust account : vnitie in it selfe ; parts with parts knit ; essence with essence ; and the next to it , proprietie with essence ; forme not estrang'd from subiect : the transforming with transchang'd ; art , with the subiect matter dealing sole ; parts separable annexed to the whole ; inseparable parts on th' whole depending : the cause ioyn'd to th' effect ; and that extending to the intrinsicke : then , the inward cause ioyn'd to the effect ; but subiect to the lawes of a beginning : cause finall with respect only vnto the primarie effect : then the cause finall , which doth neuer vary from the effect , which is call'd secondary : the primarie effect with the cause met ; the secondary effect in order set euen with the cause : forme likewise , that 's ally'd to forme : the middle with the extremes comply'd : the thing corruptible , on that to wait which no corruption can participate . &c. the rest , particular coniunctions be , still corresponding vnto each degree of the worlds triple regions ; ten terrestriall ; coelestiall ten ; supercoelestiall , nine onely : that which thirty makes complete ( as the most generall ) titled is the great coniunction of the world with him that made it ; ( of the foundation , and the god that laid it . ) all these particular steps seeming perplext , thus you shall finde amongst themselues connext . 'twixt the first matter and the elements , there a chaos is : twixt th' elements appeare , and what 's call'd mixt , impressions : now betweene the stones and earth , a kinde of chalke is seene ; 'twixt earth and mettals , that which th' artist calls * margasites , with other mineralls . 'twixt stones and plants , male-pimpernell hath place : 'twixt plants and anaimals , * zophita's race , participating both : being such as haue both sence and growth , and yet are forc't to craue their nutriment , ( with their encrease and chering ) from their owne roots , but to the stones inhering . creatures that water and of earth partake , are otters , beauers , tortoises , who make vse of two elements : 'twixt sea and aire , the flying fish , that doth to both repaire : betwixt meere animals and man , is set the ape , the monkey , and the marmoset : betwixt the bruits that onely haue quicke sence , and those that haue a pure intelligence , man hath his place . from the first propagation , there is of things a tenfold generation . the first composure hath a true descent from the first matter , and from accident , and cinis call'd : the next exsists of three ; matter , forme , accident , such th' elements be : from two sole elements the third hath being , vapor and exhalation ; one agreeing with aire and water ; th' other doth aspire to take his nature from the aire and fire : the fourth , his essence and existence shrouds beneath three elements ; such be the clouds : the fifth to their creation haue accited the whole foure , to their naturall formes vnited ; such , mettalls be , and stones : ( plants , they suruiue by vertue of a body vegetati●e . ) the seuenth hath life and sence , and doth include beasts of all kinde , irrationall and rude . the eighth , gods image , ( of far more respect ) man , who hath life , with sence and intellect . the ninth , ( of a more subtile essence far , inuisibilitie , and excellence ) are the angels . but the * tenth ! who dares aspire further of his eternitie to enquire ? or go about to apprehend , that he " who containes all things , should contained be ? he , who of nothing , all things did compact ; whose will 's his worke , and euery word his act ; who , as he made all creatures , still doth feed them , of his meere goodnesse , ( not that he doth need them : ) who in all places , without place doth dwell , " soueraigne , immense , the only doth excell . this leades me to a needfull contemplation , to thinke how vaine is wisedomes ostentation ; since we gods praise can no way more aduance , than by acknowledging our ignorance . which thus th' apostle doth anatomise : if any in this world would be held wise , let him be then a foole , so , wise to seeme ; since the worlds wisedome is in gods esteeme meere foolishnesse . to thinke our selues exact in any thing ; we but from him detract . wisedome shall publish her owne commendation , reioycing , in the centre of her nation , of god be honour'd , in his temple tryd'e , and before his great power , in triumph ride . her presence , by her people be desir'd , and in all holy meetings much admir'd : in confluence of the chosen she shall stay , and by the blessed be much prais'd , and say , of all gods creatures , the first borne am i , and issu'd from the mouth of the most-high . the light that failes not , was by me first made ; the lower earth , as with a cloud , i shade . my dwelling is aboue , where light first shone ; and in the pillar of the cloud , my throne . alone , the compasse of the heav'n i round , and can the seas vnbottom'd channels sound ; all seas , and earth , and nations , i enioy , and with my power , all proud hearts i destroy : in all these things i wisht that rest might cease me , in some inheritance that best might please me . so , the creator gaue me a command ; euen he that made me by his powerfull hand , appointed , that in iacob i should dwell , and plac't mine heritage in israel ; that i , amongst the chosen , might take root . ( and willingly i did assent vnto 't . ) from the beginning , er'e the world was made , by him i was created , not to fade : i serv'd him in his holy habitation , and so in sion had my setled station . my power was in ierusalem , his best belov'd of cities , where he gaue me rest : an honour'd people did my name aduance , the portion of the lords inheritance . like a strait cedar i am set on high , that seemes in lebanon to braue the sky . i like a cypresse tree my branches fill , that hath tooke root on top of hermon hill . and like a palme about the banks i grow ; or like a rose planted in iericho : like a faire oliue in a pleasant field ; or a plane tree , where furrowes water yeeld . besides , like to the cinnamom i smel , or bags of spices , being mixed well . i , as the best myrrh , a sweet odour gaue , such as the galbanum and onix haue ; that sent which doth the pleasant storax grace , or rich perfume that sweetens all the place . my boughes i like the terebinth haue spred , ( branches , with grace and honour furnished . ) as doth the vine , i made my clusters swell : my fruit was of an odoriferous smell ; the floures i bore were of a pleasant hew , and from their fruit , honour and riches grew . i am the mother of faire loue , of feare , knowledge , and holy hope , ( to me all deare . ) and vnto euery child my wombe forth brings ( as god commands ) i giue eternall things . all grace of life and truth in me remaine ; all hope of life and vertue i retaine . come to me then , you that desire me , still , and of my blest fruits freely taste your fill : for my remembrance doth breed more delight , than hony to the hungry appetite . my'inheritance is of much sweeter taste than hony-combes : my name shall euer last . who eats me , after me shall hunger sore ; and he that drinks me vp shall thirst the more . who so shall to my counsell lend an eare , ruine or sad disaster need not feare . he that works by me neuer shall offend : who makes me knowne , shall life haue without end . these of the booke of life are the contents , and moses law in the commandements : the couenant of the most high god , to ' inferre the knowledge of that truth which cannot erre , commanded as an heritage most sure , to iacobs house for euer to endure . then , with the lord the signes of valour leaue , and be not saint or weary , to him cleaue . the lord almighty for your god you haue ; hee 's but one god , and none but he can saue . who hath ordein'd , that there in time shall spring from dauids line , a high and mighty king , to sit vpon the throne for euermore ; whom all the heathen nations shall adore : he filleth all things with his wisedome , so as physon and as tigris ouerflow in time of new fruits . th' vnderstanding he makes to abound , as we euphrates see , or iordan , rise in haruest . as the light , so knowledge he makes shine , equally bright : which in the exercise thereof excells , as geon in the time of vintage swells . the first man of her knowledge stood in doubt , nor shall the last man truly finde her out : for the conceptions fashion'd in her braine , are more aboundant than the boundlesse maine ; yea , all her hidden counsels more profound than the great deepe , which neuer line could sound . out of my mouth , i ( wisedome ) flouds haue cast ; am ( like a riuers arme ) growne broad and vast , and like a conduit pipe of water cleare , run into paradise to hide me there . i 'le water my faire garden , ( then i said ) the pleasant ground which i haue fruitfull made : into a flood my ditch grew , at the motion , and instantly my floud became an ocean . for i make doctrine like the light to shine , ( the mornings light ) by me 't is made diuine . th' earths lower parts ( euen those that are most deepe ) i will pierce through , and looke on all that sleepe ; for i haue power to awake them from the dust , and lighten all who in the lord shall trust . there is a doubt , in which some men desire to be resolv'd , ( what will not man acquire to attaine the height of science ? ) as to know at what time time began : further to show , in which of the foure seasons of the yeare , the sun , the moone , and planets did appeare . some say , when god the worlds faire frame begun , and all things else created ; that the sun was found in that signe which we aries call , which is the summers aequinoctiall . others affirme , it first began to shine and shew his glorious splendor in the signe call'd libra ( that 's the ballance and euen'st scale ) which was the aequinoctiall autumnale . their reason is , because iust at that time , all the earths fruits are ripe and in their prime . ( this was the opinion of the aegyptians , arabians , and graecians ; as lincolniensis reporteth in a treatise of the world which he wrote to pope clement . as likewise of vincentius in his historicall myrrhor . ) grounded vpon the text , ( whose power is great ) that god made all things perfect and compleat . others there be who would begin the yeare , and say , in cancer it did first appeare . others say leo : grounding their opinion , because in that signe it hath most dominion . as iulius firmicus , an antient and approued author , and of great iudgement in astrologie , in his third booke de creatione : being induced to that beleefe , because leo is called the house of the sunne . but that which hath the greatest approbation , is , that the sun had first illumination in the signe aries : for ( as authors say ) " summer in midst of march claimes her first day . of this opinion were s. hierome , s. ambrose , s. basil , and diuers other authors christian and ethnycke , &c. and though perhaps amongst the learn'd and wise , in circumstance some difference may arise ; and some of them would haue the world begin in march ; others , in aprill : 't is no sinne to beleeue either , since they all agree , that in the aequinoctiall it must be . which is vncertaine ; since by proofe we finde , it is not to one certaine day assign'd . the aequinoctiall is not permanent and fixt to one day , but oft-times varieth : for we reade , that our sauiour christ suffered in the aequinoctiall , which was then the fiue and twentieth day of march ; and now it is the eleuenth of the same moneth . whereby it may be presumed , that heretofore in the revolution of times and seasons , it hath hapned in aprill , &c. hence likewise may another doubt appeare , namely , in what moneth to begin the yeare : some say , in march ; some , aprill . to decide that question , let the scripture be our guide , which saith , ( and credit ought with vs to win ) in the moneth nisan let your yeare begin . nisan is march with vs : and vincentius in his first chapter of the historicall myrrhor saith , that the hebrewes began their yeare in march , because in that moneth was the aequinoctial , when the world was created . this opinion was also approued by some naturalists ; as amongst others , elpacus , in his historicall tractate ; who affirmeth , that the chaldaeans being great astrologers , were confident , that the first day of the creation , the sunne entred into the first point or degree of aries . the romanes yeare beginneth the first day of ianuarie , in regard of the superstitious deuotion which the gentiles had to their god ianus . according to macrobius , marcus varro , lib. . ovid in fastis , and others . the christians likewise begin theirs from the natiuitie of our blessed lord and sauiour . it likewise is coniectur'd by the best of all that haue astrologie profest , both iewes and christian authors , that the sun at it's creation , in that signe begun , in which the sonne of god for mankinde dy'de , was nail'd vpon the crosse , and crucifi'de : and that apparantly is knowne to all , was in the sommers aequinoctiall . so that the same day that it first shone bright , and the same houre , his death eclip'st it's light . another reason 's giuen : for the same day that the sunne enters aries ( say they ) there 's no part of the earth , but from the sky he lookes vpon , with his all-seeing eye . but when his course diurnal he doth take , in any place else of the zodiack , there are some parts as hid behinde a skreene , in which his glorious lustre is not seene . most probable it is , he the first day he enters his great progresse , should suruey all places , and all creatures , such to cheare , which he till then beheld not halfe the yeare . besides , christs passion did on that day fall , when it appear'd most visible to all ; that all gods creatures hauing sence and breath might note th' eclipse that hapned at his death . about the moone too authors disagree ; some , when she was created , say , that she was in her plenitude and full . againe , some hold she was defectiue , in her waine : such as she now appeares vnto our view , thin , and two-horn'd , and ( as we call her ) new. there were two opinions concerning the moone . saint augustine in genes . cap. . saith , that it were very inconuenient to beleeue , that god in her creation should make her any way defectiue . yet diuers haue argued the contrary ; and say , it is more probable , that she began her first day in conjunction , increasing in her age answerable to our account : but their opinions are neither held authenticke nor orthodoxall : for amongst others , rabbanus commenting vpon the twelfth chapter of exodus , agreeth with saint augustine , as holding conformity with the sacred text , which saith , gen. . . god made two great lights ; the greater light to gouerne the day , the lesser to illuminate the night . to leaue their arguments , and come more neere vnto the point , this doubt we soone shall cleere . in the same instant that god made the sun , with it , this glorious light we see , begun , which luster'd halfe the earth : and we may say truly , in that part of the world was day ; but th' other moity ( not yet disclos'd ) to his bright eye , by th' earth was interpos'd , and there was night : to which ( no doubt ) the moone entring into her office full as soone , display'd her splendor . as both were created at one selfe instant ; both at once instated in seueral orbs , ( by the great power diuine ) euen so at once they both began to shine ; and still in the same offices abide , the sun the day , the moone the night to guide . who did at first without defect appeare , and with a perfect iustre fill'd her spheare . here i cannot omit a remarkable note borrowed from a learned gentleman much practised in the holy tongue ; that shemesh in the hebrew being the sun , it properly signifieth a seruant ; and so the very name reproues all such as adore it for a god . we shall not deviate much , nor order breake , if something we of stars and planets speake . not far from the north-pole starre doth appeare vnto our view , the great and lesser beare , those arcti call'd . the vrsa maior , * she whom iove held once the fair'st on earth to be : and when ( her * father slaine ) she did professe her selfe to be a virgin votaresse ; the amorous god , like one of dian's maides , is soone trans-shap'd , and so the nymph inuades : whether by force or faire means know i not , but 'tweene them two yong arcas was begot ; who proues an archer , and to strength being growne , ready to shoot his mother , then vnknowne . iove stay'd his hand , and by his power diuine , made them two stars ; and next the pole to shine . some , that he arch●s was , will not endure ; but rather to be ioves nurse cynosure . 'twixt these the mighty serpent is confin'd , her head and taile about both arcti twin'd ; th' hesperian golden apples said to keepe , so wakefull , it was neuer knowne to sleepe : but after slaine by hercules , nought bars iuno , but she will place him 'mongst the stars . the charioter boötes , who his car driues 'bout the poles in compasse circular , about whom authors are diuided thus , some thinke him arcas , others icarus . the crowne septentrionall ( as most haue said ) inamour'd bacchus fitted first and made for ariadnes browes , being first his bride , and by the god soone after stellifi'de . eugonasin , whom hercules we call , and from the articke circle seemes to fall , yet stedfast in his course , conspicuous in his club , the hydra , and the lions skin . lyra the harpe in by-corn'd fashion made , some thinke the selfe same , on which orpheus plaid ; who for his musicks skill was so aduanc't , that beasts , and trees , and stones about him danc't . next him the swan , with wings displaid and spred , stucke full of stars , one fulgent in her head ; and therefore in th' heauens thought to be plac't , because iove , laeda in that shape embrac't . next whom , cepheus hath place , king of the blacke and sun-burnt moores ; in whom is now no lacke of diuine splendor : him the authors say to be the father of andromeda . his wife cassiopeia durst compare with the nereides ; therefore in a chaire sits with her armes fast bound , not mouing thence : ( a iust infliction for her proud offence . ) andromeda the sequent place doth claime , daughter to these to whom we last gaue name ; who for her loue to perseus was so grac't , her , 'mongst the spheres coelestiall , pallas plac't . perseus shines next , who in his right hand beares a crooked harpee ; in his left appeares the gorgons head ; his burnisht helme of steele , and plumes like wings fastned to either heele . auriga mounted in a chariot bright , ( else styl'd heniochus ) receiues his light in th' aestiue circle : in that station nam'd , because he was the first who coursers tam'd , and in a foure-wheel'd wagon taught them run , to imitate the chariot of the sun. the serpentarius ( ophincus who is also call'd ) the astrologians show to be a yong man rounded with a snake stucke full of starry lights : and him they take for aesculapius , who a dragon slew , and was the first who physicke taught and knew . the arrow plac't in heauen ( still to remaine ) alcides shot ; by it the egle slaine , who then did on prometheus intrals tyre , because from iove he stole coelestiall fire . which being risen , you shall finde it fixt th' aestiue and aequinoctiall line betwixt next shines the princely egle , who is sed to ' haue snatcht from earth the trojan ganimed , and beare him vp to heav'n for ioves delight ; both his cup-bearer now and catamite . the dolphine , figur'd with his crooked traine , is therefore said his glorious orbe to gaine , because when good arion play'd and sung , he listned to his voice and harpe well strung , and from the ship whence he was dropt before , swam with him safe to the tenarian shore . the horse amongst the other stars inroll'd , the articke line directly doth behold ; and is that pegasus , the winged steed which perseus backt , when from the whale hee freed andromeda : he in mount helicon strooke with his hoofe cleare water from a stone ( from him call'd hippocrene ) the muses well ; whence all high raptures may be said to swell . deltoton we a meere triangle call , 'twixt th' aestiue line and th' aequinoctiall ; like the greek letter * delta . it sends light from foure coruscant stars : and as some write , therein is figur'd the world * tripartite . others , because that delta doth emply dios , ( the word that god doth signifie ) it had it's place . next it , appeares the whale ( by perseus slaine ) i' th circle hyemal ; for it 's great strength and bignesse so transpos'd , and pistrix call'd . eridanus , inclos'd as in a bed of stars , is seene to shine , the face in obiect of th' antarticke line . some writers call 't oceanus , and those not of meane iudgement : others , canopos , ( of the bright splendor ) canopos an isle whose bounds are washt still by th' aegyptian nile . the hare was said to make orion sport in hunting , and was stellified for 't , plac't in the winters circle . next shines he the sonne of neptune and euriale ; who in his course was said to be so fleet , to run o're riuers and not drench his feet : or on the land through well-growne medowes passe , yet with his weight not once to bend the grasse : slaine by an arrow from diana sent ; after , translated to the firmament , arm'd with a club and sword in hostile guise ; and in his course doth still with cancer rise . the greater dog by iupiter was set , to watch when he with faire europa met ; after bestow'd on procris : and by her , on cephalus her husband . some auer , it was orions dog ( who tooke delight in hunting much : ) which star doth shine so bright , it for the flame can scarce be lookt vpon ; and therefore by the greeks call'd syrion . the lesse dog did to icarus pertaine ; who 'cause he mourn'd , his master being slaine , and was the cause the murd'rers were descry'd , thought therefore worthy to be stellifi'de . him , in the milky circle you may spy , fixt betweene cancer and the gemini . the ship , call'd argo ( for it's speed was such ) doth almost the antarticke circle touch : in this , the antient heroes launcht from greece to colchos , and brought thence the golden-fleece . chiron , from saturne and philiris bred , you may perceiue to lift his star-crown'd head betwixt th' antarticke and the hyemal lines , and for his justice shew'd on earth , there shines . he aesculapius and achilles tought ; and for his great sinceritie , 't was thought , the gods would suffer him to liue for euer , but by a shaft drawne from alcides quiuer : the head thereof in hydra's bloud being dipt , vpon his foot it through his fingers slipt : a small wound it appear'd ; but searcht and try'd , fester'd , gangren'd , and of that hurt he dy'd . the altar , to it 's sphere coelestiall borne , with aries sets ; riseth with capricorne . on which the gods their coniuration made , when tytans issue did the heav'ns inuade . and men ( since them ) who great things enterprise , before th' attempt , on altars sacrifice . hydra is figur'd with a cup and crow . the reasons why , would be too long to show . this ougly many-headed monster , bred in laerna , was by hercules strooke dead . to take the length of three whole signes 't is said , cancer , the lion , and the heauenly maid . the stars of piscis , whom we notius call , are twelue in number , and meridionall . it , with a yawning mouth seemes to deuoure water aquarius from aboue doth poure : who for a curtesie to * isis done , a constant place amongst the stars hath won . since whose translation to that glorious seat , of diuers fish the syrians will not eat , but keepe their shapes and figures cast in gold , and these to be their houshold gods they hold . the reason why one circle in the night , ( when all the rest 's blacke , doth alone shine bright , ( and therefore , lacteus call'd ) some hold to be ; iuno vn'wares tooke * hermes on her knee , danc't him , sung to him , and vpon him smil'd , and vow'd she neuer saw so sweet a child : to take him as her owne she then decreed , and call'd for milke , the pretty babe to feed . but when him to be maia's son she knew , by iupiter ; the lad from her she threw , and call'd him bastard , and began to frowne , and in her rising cast the pitcher downe : spilt was the milke , and wheresoe're it lyte , the place appeares ( than all the rest ) more white . the golden ramme , styl'd prince of all the signes , rising , his crest he tow'ards the east inclines , in th' aequinoctiall circle : with his head reacheth deltoton : with his feet doth tread vpon the pistrix . thus his story was : phrixus and helles , bred from athamas and nebula , were at domesticke strife with their proud step-dame , and pursu'd her life . but thence cast out , into the woods they came ; where wandring long , their mother brought a ramme , who mounting on his backe , she bids them fly : they take the sea ; but soone the winde growes high , and , the waues troubled : helles is afraid , le ts go her hold , and then downe slides the maid . the angry billowes her of life bereaue , she forc't her name vnto that sea to leaue . but phrixus to the isle of colchos steeres , and , when arriv'd , before the king appeares , who for he had so past and scap'd the brine , there offered vp the beast at mars his shrine . but the rich fleece , whose euery haire was gold , ( which did amase king octa to behold ) he left to him : which with such care he kept , that to a monstrous dragon that ne're slept , he gaue the charge thereof , till iafon landed , who the swift argo at that time commanded : but by medea's aid ( as most auer ) he bore from colchos both the fleece and her . some thinke the ramme therefore immortalis'd , by reason that when bacchus enterpris'd an expedition into africa , and was distrest for water by the way ; a ram was seene out of the sands to make , whom they pursu'd , but could not ouertake , till he had brought them vnto fountaines cleare ; which hauing done , he did no more appeare . bacchus , who thought him as diuinely sent , because his army was nigh tyr'd and spent with heate and thirst ; and by that means preserv'd , who else in that wilde desart had been starv'd : to iupiter call'd ammon , there erected a stately temple ; and withall directed , ( his statue rear'd ) that for the beasts more grace , they on his forehead two rams hornes should place , ( for so we finde him figur'd . ) why the bull hath place aboue ? some thinke , because ioves trull europa , he from sidon into creet transwafted ; whilest the waue ne're toucht her feet . some hold him rather for that beast of note , on whom pasiphae did so madly dote . others , for iö , in an heifers shape by iove transform'd , queene iuno's rage to scape . the reason is , because the * head 's sole seene ; the hinder parts as hid behinde a skreene . he lookes vpon the east , and in his face the hyades ( fiue sisters ) haue their place . they , nurses vnto bacchus haue been thought , call'd the dodonean nymphs , and thither brought by his great power . nor are they seen in vain , who neuer rise but they portend some raine . they were call'd atlas daughters ; and tooke name from their sole brother hyas , who to tame a lion striuing , was depriv'd of breath ; for whom the sisters wept themselues to death . the pleiades , they be in number seuen , deare sisters , and together shine in heauen . six only seen at once . the reason why ? six with the gods congrest : but one did ly with sisiphus a mortall : for which reason she hides her face , as had she done some treason . the gemini , who louingly embrace , take on the right hand of auriga place , aboue orion , who his rise begins in the mid place betwixt the bull and twinnes . such as deepe knowledge in the stars professe , castor and pollux call them . others ghesse them to be ze●us and amphion , who were most kinde brothers . to which some say no , but that triptolimus and iasion claime scite in that orbe , and in the heauens the name . but of the first th' opinion best doth please , and that they are the two * tindarides , brothers to hellen ; two the most entire that e're could yet boast of coelestiall fire . they in their life the seas from pyrats freed : and after death , it was by iove decreed , to set them so , that from their glorious sphere they may behold what euer is done there . to curle or calme the ocean they haue power ; to cleare the aire , or dampe it with a shower ; to tosse the robbers ships on shelues and sands , and steere the merchants safe to forrein lands . in wracks they can preserue , in stormes appease ; no stars haue more dominion on the seas : o're which th' are knowne to beare such watchfull eies , that when one sets , the other 's seene to rise . the aestiue circle cancer doth diuide iust in the middle ; but a little wide from hydra ( yet aboue ) his eyes reflect directly on the lions sterne aspect . but why the crab should be allow'd his sphere , it may be askt ? i 'le tell you what i heare . when mighty hercules did vndertake to combat hydra , neere the lernian lake ; as with his club he made the monster reele , this crept behinde and pincht him by the heele . at which the prince ( more angry for bee'ng stayd in his hot sight ) lookt backe to see what aid hydra had got : and when the c●ab he spy'd , ( a worme so base ) his fury was supply'd . then , with a looke of anger mixt with scorne , he stamp'd vpon 't , vntill he saw it torne and shatter'd all to pieces , with one spurne halfe burying it in th' earth . then did he turne againe vpon the monster ; nor withdrew , till hydra ( with her numerous heads ) he slew . this seene by iuno , who the crab had sent to vex the heroë ; she incontinent the limbes disperst did suddenly combine , and plac'd it one amongst the twelue to shine ; who beares vpon him stars that shine ( but dull ) call'd asini ; yet make his number full . the cause of their translation , thus we read : when all the gods assembled , and made head against the gyants , ( in that glorious war where hills and rockes were tost and throwne from far ) it is remembred how , amongst the rest , to take the gods part , liber pater prest satyres and sylv●nes : shepheards he from pan , and neatheards tooke : not sparing god nor man that neere to him were knowne to haue abode ; not his owne priests , and they on asses rode . now when the battell was to ioyne , the cry on both sides 'gan to mount vp to the sky : at which the poore beasts much affrighted , they aboue the rest , were loudly heard to bray . the gyants hearing it , not knowing whence that noise should come ; began to hatch suspence , how iove had made of such strange monsters choice , whose strengths perhaps might match that horrid voice : which made them faint and fly . away they ran ; and by this means the gods the battell wan . for which , those asses which so loud had bray'd , lights ( though but dull ) were then for cancer made . leo , whose , looke doth bend vnto the west , seems as he did vpon the hydra rest , not far from cancer ; in his sphere so put , his middle doth the aestiue circle cut : and is amongst the signes the noblest held , in greatnesse too to haue the rest excel'd . him in nemea iuno's said to breed , in constant hope that he should after feed on hercules ; whom sternly she did hate , him seeking by all means to insidiate . but when they came to grapple , he ( before scarce thought of ) vnaffrighted at his rore , gaue him a braue encounter ; and so faire , that one hand tangled in his curled haire , his other on his throat he fastned sure ; and thus they wrestled , who should long'st endure . his clawes he fixt vpon alcides brawnes , and roar'd so , that he shooke the woods and lawnes : he tore the flesh till the bare bone was seene ; still the bold heroë , swell'd with noble spleene , kept fast his hold : nor could the lions grin ( though terrible ) the least aduantage win , but that he shooke him by the throat , the beard , gnasht teeth 'gainst teeth , and was no more afeard . at length the lion ( almost spent ) began to'abate his rage : when this heroicke man redoubled ire on fury , till asham'd , a beast by him should be so long vntam'd ; although invulner'd , he put all his strength into one gripe , so strangled him at length : then cast him on the ground ( scarce seene to sprall ) being said to make an earthquake in his fall . iuno when she beheld her lion slaine , willing his memory should still remaine , prepar'd him place in the high architect , where to this day he keepes his sterne aspect . the virgin hath beneath boötes , sted , who seemes to driue his chariot o're her head ; towa'rds the backe part of leo she doth shine , and with her right hand touch the aestiue line she doth : part of her body ( seene by chance ) aboue the crow and hidra's head aduance . now , who she was , 't is fit we should enquire . from iupiter and thetis some desire to claime her birth . some thinke ( and those of name ) she from ascraeus and aurora came . some , that shee 's altergatis , are assur'd ; and others , fortune ; since her head 's obscur'd . some , ceres , on whom proserpine was borne , ( as holding in her hand fresh eares of corne . ) others , her life from iove and themis giue ; and say she in the golden world did liue : as then call'd iusta . and in her yong dayes , nation'gainst nation did not forces raise , to'inuade each other : no man then for gaine dar'd in a thin rib'd barke to crosse the maine : no craft was knowne , no fraud was vnderstood . the vdders of their cattell leant them food ; the fleece their garment , only to defend from winde and weather , ( for no other end was cloathing made ) pride was a monster then , vnheard , vnthought ; one fashion was to men , women another : for no change they knew , one garb they kept , and studied nothing new . none idle was , but liv'd by his owne sweat : the brooke their drinke ; the herbs and roots their meat . and in those dayes did iustice reigne sole queene ; through all her court no vice was knowne or seene . the graue nobilitie that her attended , were from the first most antient house descended ; and all ally'd : wisedom the kingdome guided ; and for the houshold industry prouided : good prouidence , a man well strook in yeeres , ey'd the whole state , and sate amongst her peeres . labour was then a lord in great request , saw nothing want , and claim'd place with the best . sinceritie , and puritie in heart , in counsell sate ; and these did claime a part in all her iust proceedings : nothing past the table , but by them was first and last consider'd of . her women that did wait , were faire , but simple and immaculate : humilitie was one , chaste loue another , and bashfulnesse a third : these from their mother vertue , a most vnblemisht breeding had , all bent on good , as knowing nothing bad . zeale and innocuous truth became the state ; for none but such did on her person wait . but when pride first made her ascent from hell , to take the worlds suruey , she 'gan to swell ; and in her tumerous thoughts presum'd to raigne o're the whole earth , the aire , and boundlesse maine : with insolent vaine hope to atchieue at last , ( by force ) that high place whence she first was cast . of most assured victorie she vaunts , when she behold her six concomitants , gluttony , wrath , sloath , envy , auarice , lust ; and no one but a notorious vice , and able in their owne power to subdue mankinde at once , when they shall come in view . these setting forward in this proud ostent , began to fight , and conquer'd as they went : few scap'd their fury , sauing those that fled ; and pride since domineeres in iustice stead ; who when she saw those fiends began to sway , ( for all her subiects were now made their pray . ) the earth quite left , vp to the heauen she soar'd , where , by some good men she is still ador'd . but reigning there in such high eminence , she by no prayers can since be drawne from thence . some say , apollo did beget this maid of chrisotheme ; and her name is said to be parthenon : but we are not bound to credit such as write vpon no ground . others , the daugher to icarius , erigone ; whose story i reade thus : when bacchus trauell'd in an humane shape , to reach men know the sweetnesse of the grape , and so to'encourage them to plant the vine ( as then vnknowne ) his course he did encline . after a tedious long itineration , to where icarius had his habitation with his faire daughter : he being one of qualitie , receiv'd him with such liberall hospitalitie , that liber pater at his parting thence , ( to shew his gratitude ) in recompence , left with him certain vessels fill'd , and bad , when he and his their full contentment had ; he the grapes vertue should to others tell , and by the taste shew wherein't did excell . so left him . after , his obsequious host , from his owne countrey , to the atticke coast made expedition , with a cart or waine laden with wine ; with no more in his traine , than she , and his dog mera . those he met first with , were certaine shepheards newly set to a spare dinner . here he thought to rest : but first , because he would augment their feast , he sent his daughter to a village by , what in his scrip was wanting , to supply . the swaines all bad him welcome in a word , and told him , what their bottles could afford , he might command , ( coole water from the well . ) he thank'd them first ; and then began to tell , what a sweet tasted juice he had in store , presuming , such they neuer dranke before . so bad them try , and not the vertue doubt : they did so ; and the mazer went about . no one but now on this new liquor dotes , and sweares , the like went neuer downe their throtes . they from a taste , a deeper draught desire ; and each one striues , his elbow to lift higher . still as they more desir'd , the more he drew , and dranke so long vntill the ground lookt blew . nay after that , they bad him still supply them : he now through feare , not daring to deny them , fill'd vp their woodden dish ev'n to the brim ; vntill at length their braines began to swim , supposing the ground shooke ; and much ado they had to stand , each man appearing two . being thus ' toxt , they'gan to apprehend , that they were poyson'd , and now neere their end . therefore before their deaths , they all agreed to be reueng'd on him that did the deed . and with this wicked resolution , tooke their staues in hand , and at the good man strooke . one , with his sheep-hooke aiming at his head , and thinking with one blow to strike him dead ; not guiding well his weapon in that state , mist him , and hit his fellow on the pate . a second threats him with a deadly wound ; but his arme swaruing , only beats the ground . a third saith , fie , can you not guide your blowes ? and stepping forward , tumbleth on his nose . let me come ( saith a fourth ) with my pell mell : and with that word , fell ouer him that fell . a fift saith , nay , 't is i must cracke his crowne : but turning round , he strooke the next man downe . and then a fixt with fury yawn'd and gap'd ; but by indenturing , still the good man scap'd . o , but alas his fate was come ! and now all guirt him round , and ( though nor where nor how their blowes were aim'd or fell , they could deuise , themselues being batter'd both in face and eyes ) icarius , whose life they had in chace , ( poore man ) was only found dead in the place . and then their fury somewhat did appease : the wine still working , sleepe began to seise vpon their eye lids ; which they tooke for death , now giuing summons to their parting breath . bee'ng friends and neighbours , ready to forsake the world , a solemne leaue they needs must take amongst themselues : and well as they could stand , they aime to take each other by the hand ; but by the weaknesse of their knees and feet , although their hands misse , yet their foreheads meet : and so they make a staggering shift to ' embrace and bid farewell ( * to one anothers face . ) in drunken teares their parting they deplore , from that day forward neuer to see more : their soules departing now they know not whether : so , their legs failing , fall asleepe together . mera the dog in th' interim , when he found his master to lie dead vpon the ground , lookes in his face , doth mourning , by him sit ; ( who in the skirmish had both bark'd and bit . ) then runnes to finde his mistresse . when he meets her , in stead of whining , he with howling greets her ; and that too , so vntunable and shrill , she doubts it the presage of some great ill . his taile he wags not , as he wonted erst , her tender heart , his looke deiected pierst . at meeting , he , whose custome still had bin to fawne and leape , and with a smiling grin to entertaine her ; now with a sad frowne doth vsher her the way , ( his head cast downe ) and oft lookes backe in such a pitteous guise , she may perceiue teares dropping from his eyes : which , passion in her rather did prouoke , because he lookt as if he would haue spoke ; for all the waies he could , he st●iv'd to tell , how by those bloudy swaines her father fell . and thus the damsell followed her sad guide , vnto the place where all the grasse was dy●de with her deare fathers bloud , ( he pale and wan ; ) she falls vpon him , striuing if she can to revoke life . but finding at the last , it was as vaine , as call backe day that 's past ; she silent sate , and so the dog did too ; from her obseruing what he ought to do . 't is worthy note , their griefe at this disaster , she for a father , mera for a master : if she cry'd out and shreek'd ; he howl'd , and so , as if he would out do her in her wo. then vp she rose ; and he starts vp , to see what she intends . who then vpon the tree beneath which the coarse lay , casts vp her eye , weary of life , and now resolv'd to die . then from her knees her garters she vnty'de , and of them both she makes a knot to slide : the noose she puts about her necke , prepares for speedy death . the dog vpon her stares , wondring what shee 's about● he sees her clime , and ( as he fear'd the worst ) now thinks it time to preuent further mischiefe ; from his throat first sends an howle ; then catches by her coat . thinking to plucke her backe : but she more quicke , ascends ; the piece still in his teeth doth sticke , torne from the rest . and she hath leisure now , ( by tying fast her garters to a bow ) her selfe to strangle . there she dangling hung : at which the curre a new blacke sa●tus sung ; did first on th' one , then on the other sta●e , ( him dead on earth , her dying in the aire . ) dispairing then of both , he runnes among the drunken swaines , the cause of all this wrong , ( who still lay sleeping : ) one he bites by th' eare ; another takes by th' nose ; and a third teare by th' leg and arme ; where-euer his teeth light , bloud followes after : what is next in sight he fastens ; and withall , such noise did make , that now ( the wine left working ) all awake . who rows'd , and stretching of themselues , began to recollect what past : they spy'd the man lie dead , whom they had murder'd ; and the maid new hang'd vpon the tree . at which afraid , ( as toucht in conscience ) from the place they fled : but still the dog remain'd to guard the dead . obserue heav'ns justice in reuenge of guilt , and care of bloud innocuous , to be spilt . bacchus ( whom liber pater else we call ) so at their deaths griev'd , and incenst withall ; as that th' athenian damsels and choice maids with such a desperat frensie he inuades , no night coud passe , but of those best ally'd , some one or other by their owne hands dy'd . therefore vnto the oracle they send , to know by what meanes they the gods offend in such high nature ? and withall entreat , how they may stop a punishment so great . answer 's return'd , that plague was sent because they ( both against diuine and humane lawes ) had suffered two such to be rest of b●●●●h , and they neglected to reuenge their death . resolued of this doubt , they study now , neglect , and all contempt to disavow . their bodies they enquire , giue them humation ; build them a monument ; an inundation of teares is spent , the gods wrath to appease : by search the murd'rers are found out , they seise vpon their persons ; iudge them to be lead to the same place , there hang'd till they be dead . this done , they vndertake to plant the vine , and of their tombe , late rear'd , they make a shrine ; where yeare by yeare , the first fruits of the must they offer vp to their now rotten dust . but their two spirits ( which can neuer dye ) the gods commanded to be fixt on high : icarius , of arcturus beares the name : she the coelestiall virgins place doth claime . mera the dog translated too we finde , because he shew'd himselfe to both so kinde ; that future ages might record him , they chang'd him into the star canicula . libra , that swayes the reins , in equall skale , aboue weighes iustice , left on earth it faile ; ( the vpright ballance of all wholsome lawes ) 't is held betweene the scorpions spatious clawes ( call'd chelae . ) it , late writers solely embrace : the * antients lend it'mongst the twelue no place . the skaly scorpion's fixt amongst the rest , whose former parts appeare to be so prest by th' aequinoctiall circle , that it showes as if it did support it . some suppose it is of such dimension , that the taile extendeth to the circle hyemal : the clawes expanded , mighty bredth doe cary , spreading themselues beneath the serpentary . the cause of it's stellation to enquire , and why so beautify'd with heauenly fire , comes next in course . some render in account , it was first seene on the chilippian mount , ( an eminent hill in chios ) and there bred , the insolent orion to strike dead : who , for he brav'd diana in the chase , and crost her game ( not willing to giue place to any female , ) making boast withall , no forrest beast but by his darts should fall , 'till they were quite destroy'd ; she for his pride this scorpion sent , which stung him , and he dy'de . then the chaste goddesse , for this seruice done , so much from iove by faire entreaty won , his body after was transfer'd on high , and no signe more apparant in the sky . the sagittary with his bow still bent , drawes the string vp to his eare , as with intent to shoot at random . further hee 's exprest , with his face alwaies looking tow'ards the west . he from the feet to shoulders stands within the winter circle : vpwards from the chin he looks aboue it ; and his bow so plac'd , as that the * milky path ( so often trac'd ) diuides his bow . he dreadfull is to sight , as setting headlong , rising still vpright . some hold him to be croton , the sole heyre vnto the muses nurse ( of feature rare ) euschemes call'd , whom iove did doat vpon . her sonne was said to'enhabit helicon , where with his bow and arrowes hunting still , all such choice game as he was knowne to kill , he brought to the nine sisters , and ( the sweat wip'd from his face ) with them sate downe and eat . after repast , when they together sung , or play'd vpon their viols , sweetly strung ; he danc'd to them , still keeping time and measure , with his rare postures adding to their pleasure . for which , at their request , iove was content to'allot him that place in the firmament : and in remembrance of his former skill , his bow and shafts to beare about him still . the shape equinall doth his speed imply , since ( rather than to run ) he seem'd to fly . grim capricorne erects his horned crest , whose horrid looks incline vnto the west : with bristled curles thicke cloathed in his backe , and compast with the circle zodiacke : his feet display'd , the poles may almost span : some stile him by the name of * aegipan . precipitate he tumbles in his set , ( as hurl'd from high ) but riseth without let . the reason why he was transposed first , some hold , because that he with iove was nurst . he went with him vnto the tytans war , and therefore others thinke him made a star : what time his dam the goat was likewise sed , to gain her splendant orbe . 't is she that fed iove with her milke . his hinde-parts like a fish are pourtray'd in the heav'ns : the reason this , when all the gods below here were assembled , typhon ( beneath whose burthen the earth trembled ) a mighty gyant , terrible and grim , assaulted them . who all affraid of him , fled , and were hotly follow'd : the pursute continu'd long , till they nigh destitute of their owne power ; the monster to escape , each turn'd themselues into a sundry shape : apollo to a crane ; the aire he takes : venus , a fish ; and to the sea she makes : hermes , an * ibis figure doth prouide : and mars turnes pigmee , lest he should be spyde . the chaste diana much amaz'd thereat , is forc'd to change her selfe into a cat. iuno , for feare , forgets her scoulding now , appeares'sore typhon like a simple cow. bacchus into a goat ; and iove a ramme , by which means safely he to aegypt came : since in his flight , part of the seas he crost , some thinke those skales vpon his skin embost . i th' winter circle doth aquarius stand , and points to capricorne with his left hand ; but with his right to pegasus doth straine , seeming to catch and hold fast by his maine . his obiect is the east ; and in his rise , his head is first seene , whilest his body lies oscur'd some while . hee 's call'd hyppochoön , whom some take to be ganimed , the son to troylus and callirroë ; whose sweet feature ( scarce to be matcht in any second creature ) iove was enamour'd of : and whilst he stray'd on ida mount , and with his fellowes play'd ; sent downe his aegle ( soaring then i th' skye ) who snatch'd him thence , and bare him vpon on hye . some take him for deucalion , and the ground , because when in the deluge all were drown'd , saue he and pyrra ( for those iove ador'd ) he caus'd , that by them mankinde was restor'd . others would haue him aristaeus , striue from cyrene and apollo to deriue his breeding . further say , she was comprest in the mount orpheus : which is also ghest to be * cyrenis . write him nobly fam'd for finding agriculture : he proclaim'd , to teach men how to plow , sow , plant , and till ; so that they reap'd great profit by his skill . [ who when he had by obseruation found , that when the fruits waxt ripe vpon the ground , * the pest-infusing dog● star , mil-dewes sent , and strange rots , from his rayes malevolent ; which prov'd not only o're the graine to'haue power , and heards and flocks with murraines to deuoure ; but by his euer ill-dispos'd aspect , mens bodies with diseases to infect : ] made suit vnto the gods ( but neptune chiefe ) they would be pleas'd to'asswage this common griefe . to which they gaue assent , and order'd so , that when this bad star rose , cold winds should blow , for forty dayes together ; by encrease of whose pure gusts , th' infection past , might cease . which done , the gods amongst themselues agreed , by joint consent , to'inuest him for the deed . the one of the two fishes some define boraeus ; plac'd betwixt the aestiue line and th' aequinoctiall : fixt ( they likewise say ) beneath the right arme of andromeda , eying the articke pole. th' other hath scite ( call'd notius ) in the zodiacke , and shoots light not far from th' aequinoctiall line . the last call'd boreal ; the first , aust●al ( soth ' are plac't . ) these , in the floud euphrates an egge found , of an huge bignesse , in the riues drown'd : which from the deepe they 'twixt them gently bore , and layd it dry and safe vpon the shore . that a doue hatcht : and from it syria came ( that goddesse which we venus likewise name . ) who this their kindnesse bearing still in minde , sought some faire opportunitie to finde , to shew her gratitude● and then being great with iupiter , of him she did intreat , he would be pleas'd , their goodnesse to requite , b● whom her birth and being came to light . he , who the goddesse nothing could deny , to send her pleas'd thence , fixt them in the sky , where with a radiant fulgence either shines , both making one of the coelestiall signes . since when , these people , rather than to tast that kind of fish , haue vow'd perpetuall fast : and with such reuerence they all doues intreat , to die themselues , ere these birds kill and eat . but let me not ( ô courteous reader ) wrong thy patience , with insisting here too long : i will not bring philosophers to brall and quarrell 'bout the worlds originall . of which , their curious ce●sures some haue past , that this was euer , and shall euer last . others , that many worlds haue bin'tofore ; and this bee'ng ended , wee shall still haue more . some heretickes so impudently bold , to draw their grounds from scripture . these of old haue by authentique authors been confuted , therefore not needfull here to be disputed . the world it selfe doth to all tongues proclaime it 's owne first off spring , and from whence it came . i th' elements first : as thus ; the earth doth shift into the water , ( by th' almighties gift ; ) aire into fire doth passe , ( as 't is exprest ; ) aire into water too . so of the rest . and yet this permutation cannot be , but in the course of time. now all agree , time , of all motion to be the true measure : and where is motion , cannot be the treasure of durabilitie , and alwaies lasting . we either see the swelling ocean hasting , to fill his tyde , or to his ebbe decline : ( there 's no cessation in the mouing brine . ) sometimes the gentle aire blowes coole and soft : sometimes againe the whirle-windes beat aloft . as now the moone doth in her waine appeare , and then some few nights after fills her sphere . the sunne is in perpetuall trauell : so the stars : nay euen the herbs and plants that grow . of what the earth yeelds , or from heauen is leant , " time is the sole producting instrument . this being prov'd , now let vs , if you please , examine time , whilest we consider these . we reade , how they which sacrificed first , religious abel were , and cain th' accurst . the antient writer philo doth make mention , that letters had from abraham their inuention : which he the chaldaeans and phoenicians tought . these ( after ) linus from phoenicia brought , and spread in greece . cadmus , some say , deuis'd them , and within sixteene characters compris'd them . to which , they say , palan●des added foure : simonides to them , as many more . memnon spake hierogliphycks , thinking so , to instruct men a neerer way to know . another , writing taught ; so by degrees , first from palme leaues , them to the rindes of trees , they grew to paper and to pens . some rhyme , some writ in prose . all these produc't by time. at first , th' arcadians vpon acomes fed , and , saue the earth , look'd for no softer bed . dainties and downe were both as then vnknowne : whence then is our effeminacie growne ; now in such vse ? those surfets we desire ? superfluous fare , and pydenesse in attyre ? when our first parents were in skin coats clad ; ( for better weeds then , were not to be had . ) no food saue fruits ; no drinke saue water small , " time , still in motion , hath produc'd these all . for , grant that man from euerlasting were , without beginning : how may it appeare he spent his dayes ? triptolemus , we reade , and ceres , were the first that deuis'd bread. what did they eat before ? an idle kinde of creatures sure they were , that could not finde the vse of garments , nor of wholsome food ; with infinite things , since practis'd , and held good . they built no cities ; for all such of name , knowne historie directs vs whence they came : and both by whom , and in whose reignes erected . rhemus and romulus the place selected , in which to plant great rome . paris , that is of populous france the chiefe metropolis , paris the trojan built ; after the firing of famous troy , thither himselfe retyring , with francon one of hectors noble sons : for so the chronicle with carion runs . naples ( that we * parthenope haue read ) was founded by the warlike diomed. parma , by trojan chrysus , pallas friend . ancona likewise boasts her to descend from the thessalian dolopes . florence grew from scilla 's souldiers , who did first make new those stately walls . ca●thage queene dido rear'd ; if virgil or eusebius may be heard . troy , from king troös . thebes , from busiris came . of genoa , genuinus layd the frame , ( yong phaëtons companion . ) brixium , verona , patauia , aquilaea , barcelona , rhodes , malta , nicomedia , sarragosa , venetia , placentia , and tolosa : these for the rest suffice ; the ages tell them of their vaine errors , and withall refell them . the first is by all writers vnderstood , from the creation to the generall floud . the next , from noah to abrahams birth accounted . the third , from him to dauids time amounted . the fourth , from dauids dayes , fell iust vpon the iewes captiuitie in babylon . the fift , from faire ierusalems surprise by nabuchadnezzar , doth iust arise vnto our sauiors blessed incarnation . the sixt descends to this last generation . and though some histriographers diuide these into seuen ; by eusebius 't is deny'de , and diuers others : all in this agreeing , ( though not in number ) that the world had being in adam and our grandam eve , created by gods owne hand ; in paradise instated : that most of all those many yeares are past , and , that this age we liue in is the last . grammer , in greece was by prometheus sought , and after was to rome by crates brought , before the time of the third punicke warre . of rhetoricke , these the deuisers are , tysias , which corax after did refine ; with gorgias , syrnamed leontyne . cleanthes was the first logicke profest ; crisippus , daphila ; and 'mongst the rest numbred , dionisodore and euthidenius were . the art of memorie did first appeare in old simonides . euclides found geometry : and sapho layd the ground of musicke ; or as some , thersander will : others , pythoclides . physickes first skill serapius claimes . and apis , aegypts king , to be of surgerie the source and spring . noah , the ship : and mercury the lyre . pyseus was the ground of musicke higher , namely the trumpet . thales ( most haue said ) was he , the horologe deuis'd and made . astrologie , anaximander taught : pictures and statues , first cleanthes wrought . chiron , of herbs and simples searcht the cause , with their true vertue . and the first made lawes was rhadamant . bacchus did plant the vine : and tharsus vnto cities , walls assigne : which after , the cyclopians did adorne with sumptuous turrets . the first vse of corne , queene ceres : ninus , war : the art of minting , and vse of coine , did aeginata : printing , iohn-gutenburgh . but he that first did finde that diuelish enemie to all mankinde , pouder , the gun and bombard ; his great'st fame is , that to future times he left no name . nay , haue there not new worlds been found of late ? 'gainst their opinions , who did intimate there could be no antipodes . all concur , ( after much factious arguing and huge stur , by antient sophists and philosophers broacht ) that such who either on more worlds incroacht , or would th'eternitie of this maintaine , are meere erronious , fabulous , and vaine . yet note how cunningly some dare dispute , presuming on a knowledge absolute . of the intelligences in their kinde , the perfectest and best dispos'd , we finde , is , their coelestial orbs and circles still to keepe in motion ; causing them fulfill their naturall office : to which purpos'd end , their perfectnesse and goodnesse they extend . for 't is the nature and the propertie of truly good and perfect , still to be indulgent to th' inferior , and their state to them , in some sort , to communicate . and from this spring or fountaine , mannag'd so , all finall causes and efficients flow . now if the world , with all contain'd therein , eternally before time hath not bin , then these intelligences , for a space , beyond all computation ( though in place ) had idle been , by which 't is vnderstood ; in that they neither perfect are nor good . proceeding further ; god and nature striue , in all the works they fashion or deriue , to make things for the best . now who but knowes , 't was better for the world , ( in their dispose ) and the more noble worke , to haue been euer , and so vnto eternitie perseuer ; than once not to haue been , ( as many say ) and so in time to perish and decay . besides , what was made new , might haue been don in space precedent , before time begun ; and so from all eternitie : and god ( who hath from euerlasting his aboad ; whose potencie and wisedome we adore ) vnchanged is , nor can be lesse or more . and therefore since to be , is better held , than not to be , ( which cannot be refell'd ; ) so better 't is , ( with reason best agreeing ) the world to haue e●er bin , than not to ' had being . and so by consequence , alwaies remaine , much better , than to be dissolv'd againe . to conclude which , this graue philosopher ( by most approued testates ) doth infer common consent ; because none can deny , but heav'n to be the seat of the most high. then , if he be eternall ? needs must be the mansion which receiues him , old as he. this onely i haue drawne from infinites : now heare of him , what learn'd procopius writes . he that all natures secrets seem'd to know , and of vnsounded learning made great show ; standing vpon the nigroponticke shore , and there obseruing then ( with diuers more of his owne sect ) how seuen times in one day it eb'd and flow'd , to their great wonder : they demanding from him to be satisfy'de of this afflux and reflux ( ebbe and tyde ) the naturall reason : he after long pause , not able to resolue them of the cause , vtter'd these words ; nay then , since that i see i cannot take the sea , the sea take me . and from the promontorie where he stood , without more stay , he leapt into the floud . now how could he , vncapable to pry into a naturall cause . himselfe comply to search into that darke and hidden treasure , which is vnbounded , vast , and without measure ? retyre to reason , on which they erect the weake frame of their falling architect . what consonance with reason can there be , but in so long a perpetuitie , so many miriads of yeares ; but needs they must haue knowne what later time new breeds , within few thousands ? they that wade so far into these curiosities , but mar what they would seeme to make ; what vndeuis'd is left to vs ? or what vnenterpris'd ? vnlesse their braines they yet would stretch more hye , and practise how with daedalus to flye ? to walke inuisible ? or by their breath to make fraile man vncapable of death ? great is the confidence ( i well might say presumption ) that these bodies , dust and clay , ambitiously assume ; who dare aspire , after things supernaturall to `enquire ; striuing ( if possible ) themselues to inuest euen in the secrets of th' almighties brest . what madnesse is it for an heauy load of putred flesh , that onely hath aboad here in the lower world , ( deny'd by nature ) or to adde to , or take off , from his stature ; being debar'd all possible means to fly , or mount himselfe betwixt the earth or sky ? either like bold aspiring phaeton , to aime at the bright chariot of the sun ? or with his waxen wings , as icarus did , attempt what god and nature haue forbid ? what is this lesse , than when the gyants stroue to mutiny and menace war 'gainst iove ? this notwithstanding , plainely doth demonstrate a great nobilitie in mans conceit ; whose apprehension , howsoeuer rude , yet is still aiming at such altitude . yet note how these , who others would haue school'd , in seeming most wise , most themselues haue fool'd . euen diuine plato blusht not to attest , ( yet he for iudgement honour'd ' boue the rest ) that he in athens , and the selfe same place in which he then taught , with much loue and grace ; had read the selfe same lectures , yeares ago full fifteen thousand , adding some few mo ; and the like terme of yeares expir'd , agen in the same schoole he should appeare as then ; to the same scollers reading the same things . obserue but what this ouer-weening brings , meere folly , if not madnesse : to the wise ( 'mongst many others ) let what 's spoke suffice . but why should i end here , and not discusse the ground , how plato came besotted thus . there is a yeare , that in times large progresse is annvs magnvs call'd : others , no lesse trauell'd that way , it annvs veryens call : and some , annvs mvndanvs : these are all the knowne names giuen it ; and in this 't is sayd , the stars and planets , howsoeuer sway'd , be they or fixt , or wandring ; in this yeare returne to their first state , and then appeare in their owne orbs , vnwearied , and instated as fresh and new as when at first created . macrobius thus describes it ; then ( saith he ) this great and vertent yeare is , when we see all stars and planets brought to their first station , after their much and long peregrination . by which they would infer , that all such men as are now liuing , were existent then in those past ages : and hereafter too shall in that state subsist which they now doo ; beare the same names and syrnames , haue the same fathers and mothers , from which we first came ; with the same countrey , fortunes , and appeare ( as long before , and now ) so in that yeare , when it shall come in times long revolution . and though of vs there be a dissolution , it is but for a space : vicissitude shall still from time to time see vs renew'd , like these coelestial bodies . how absurd the tenet is ? it scarcely doth affoord a schoole-boyes answer . for if this were true , these bookes which we write now , before were new ; and by all such as now peruse them , read : and in the future , hauing long been dead , when this yeare vertent comes , we shall againe be borne as heretofore ; on earth remaine iust the same time , and leade the selfe same liues , haue the same neighbours , marry the same wiues , get the same children , haue that house , that land we now enioy ; liue vnder the command of the same soueraigne ; see iust iudgement done on malefactors , who shall after run into like forfeit ; by that iudge be try'de , and dye againe where they before-time dy'de . to buy , to sell , to build , all that we see here done , once was , and shall hereafter be : and to reduce all parcels to one summe , so the past cataclisme must againe come . yet these most fabulous assertions , tho they sweetned plato , with a many mo reputed wise ; were by them that respected reason ' boue will , exploded and reiected : in that , reputing the professors fooles ; and their positions hist out of the schooles . the iewish rabbins likewise held them vaine : and i leaue this , to touch an higher straine . nihil notum in terra : nihil ignotum in coelo . bern. theologicall , philosphicall , poeticall , historicall , apothegmaticall , hierogriphicall and emblematicall obseruations , touching the further illustration of the former tractate . concerning the three diuisions of the world , sublunarie , coelestiall , and super-coelestiall , as also , what a true correspondence the arke of tabernacle of moses had vnto them , being a small , yet a most curious model of the greater and most admirable fabricke ; hath beene sufficiently discoursed . and therefore as well to auoyd prolixitie , as other impertinent circumstances , i purpose with no iterations to trouble or tempt the patience of the reader ; but rather proceed to the illustrating and inlarging of such things as haue been meerely epitomised , and little more than mentioned in the premisses : and first to define vnto you what the wold is . mundus , or the world , is in the hebrew language holam ; which implyeth thus much , quod iam per aliquot secula subsistat : in quo rerum ortus & interitus sit●ed . which is to subsist and continue for certaine ages , and in which shall be the birth and destruction of things . the word in the originall directly reprouing all such as are of opinion , that it hath alwaies beene , and shall euer last . the greekes call it cosmos , which signifieth ornament : which the latines , for the perfect and absolute elegancie thereof , call mundus , i. cleane , because , than it , there is nothing more neatly polished , or more rarely beautified : for so saith pliny . possidonius , in meteor , calleth that mundus , or the world , which consisteth of heauen and earth , coelestiall and terrestrial natures ; or of gods and men , and of those things which were created for their vse . some call it muudus , quasi ornatus muliebris , a womans ornament : or munitus , i. defenced . others à mouendo , i. mouing ; because mundus is that kind of ornament which women carefully put on in the morning , and carelesly throw aside at night . mundus muliebris , as vlpian will haue it , is , per quod mulier mundior fit ; that by which a woman is made more faire and spectable . amongst which necessaries he reckoneth vp her myrrhor , her matula , her vnguents , boxes of ointments , &c. of this vaine world which men so much doat on , heare what gregorie in one of his homilies saith ; ecce , mundus qui diligitur fugit : i. behold , the world , of which they are so much besotted , passeth away from vs. the saints ( whose memories are only remaining vnto vs ) did scorne it when it was most flourishing : they had long life , constant health , riches in plenty , fertilitie in issue , tranquilitie in peace ; yet when in it selfe it most flourished , in their hearts it most withered . but now when the world begins to grow old and barren , in our hearts it is still greene and burgeoning ; death , mourning , and desolation beguirts vs on all sides ; yet we , hood-wink'd by the blinde will of concupiscence , are in loue with the bitternesse thereof ; we follow it flying vs , we leane vnto it shrinking from vs , we catch hold vpon it falling with vs. chrisostome wee may reade thus : as when wee see a very aged man , we presently coniecture that his end is neere , but yet we cannot presume of the day of his death , when that shall be : so when we truly consider the world , and from how long it hath been , we know the end thereof cannot be far off ; yet of the time when this dissolution shall be , wee are altogether ignorant . againe in another place : as all men assuredly know that they shall die , by seeing others daily to depart the world ; yet thinke not of their owne ends , nor how soone they shall follow them : so wee certainely know that the world shall one day bee consumed ; yet scarcely will we giue beleefe to our knowledge . elsewhere he vseth these words : as it is a much easier thing , and sooner done by man , to pull downe than to build , to ruin than , to erect , ( as in all structures it is commonly seene : ) it is not so with god ; for he with more facilitie maketh , than marreth ; buildeth , than casteth downe ; sooner iustifieth than destroyeth . for he made the whole frame of the world , with all the creatures therein , in six dayes ; and yet that onely city iericho he was seuen dayes in destroying . you may finde it thus in lactantius : who can be so foolish or idle , to make any thing friuolous , and for no vse ? by which hee can neither receiue pleasure nor profit ? he that buildeth a house , doth not build it only to be a house , and to be called so ; but hee hath a further purpose , to make it habitable , & for some or other to dwell therein . the ship-wright that maketh a ship , doth not spend all that labour and art , that it may onely be called a ship ; but his intent is to make it fit for nauigation . so he that models or fashions any cup or vessell , doth not doe it onely to the end that it shall retain the name of such a thing ; but to be imployed in those necessarie vses for which the like things are framed . so of all other things , there is nothing made for shew only , but some seruice . euen so the world was created by the almightie , not onely to be meerely called so , and retaine the name ; neither did he frame his creatures for the world it selfe , as if it either needed the heate or light of the sunne , the breath of the windes , the moisture of the clouds , or nourishment from those things which it selfe yearely produceth : but he made all those things for the vse of man ; and that man in it should magnifie and glorifie his name . i conclude these with that remarkable saying of s. chrisostome , vpon mathew : habemus pro mare , mundum , &c. we haue for the sea , the world ; for the ship , the church ; for our mast , the crosse ; for the sailes , repentance ; for our pilot , christ ; for the winde , the holy-ghost , &c. diuers of our antient poets made no question of the dissolution of the world , but that as it had a beginning , so consequently it must haue an end . though others were of a contrary opinion , as shall be made plaine vnto you in the sequell . lucan lib . de bell. civil . vseth these words ; communis mundi superest rogus ossibus astra mixturus . — id est , there is a common fire yet to come , which with our bones shall mix the stars . as likewise seneca in hercule octas : mundo conueniet dies , australis polus corruet , &c. vpon the world a day shall call , when as the australl pole must fall ; and whatsoe're by lybia lyes , what spartan garamas espyes : the shrinking northerne pole shall flat , and vtterly subuert . nay what is at that season found to be plac't beneath either axle-tree : what the north winde hath blowne vpon , shall all be in that ruine gone . the sun shall then cast off the day ; the heav'n it selfe shall quite decay , and haue a sure and certaine end . the gods shall not themselues defend , but either death , or chaos , shall to former nothing turne them all . no face shall be of earth or skye , and death must be the last shall dye . ovid agreeth with seneca in this : for you reade him thus in his metamorphosis : esse quoque in fatis reminiscitur adfore tempus , &c. amongst the fates there 's registred a time , when sea and earth , and all the heav'ns sublime shall burne at once : and all this goodly frame must be consum'd , and cease to haue a name . lucretius you may likewise heare to the same purpose : principio maria & terras coelumque tuere . first looke , ô memmius , on the sea , the land , and heav'n , whose triple nature vnderstand : three bodies , three formes , so vnlike , yet such as cannot for their shape be admir'd too much . yet this great mole , and machine of the world , shall in one day be into ruine hurl'd . seneca in his tragedie of octavia thus speakes : — nunc adest mundo dies , &c. now to the world a day drawes neare , and that the last that shall appeare ; which by heav'ns ruine shall make immolation of this most wicked generation ; that a new stocke may thence arise , of better natures , much more wise ; with a condition like sincere , as in the worlds first age they were . hither may that speech of tindarus in plautus , morally , and not altogether vnproperly be applied : hic ille est dies cum nulla vitae salus sperabilis est mecum , neque exilium exitio est , &c. this is the day , in which no hope or health of life can be by me expected . exile can be to me no end ; all helpe , all comfort i haue now reiected . vnto my crafty fraudulencies , which were vnlimited and kept no bound ; for all my cunning sycophancies , no shelter , no euasion can be found : neither for my perfidiousnesse can intercession any way preuaile ; for my apparant wickednesse there is no purchase of reprieue or baile . for all my craft , fraud , and deceit , there is no way by which i can euade : it now too late is , fauour to entreat : all that i kept conceal'd , is open laid ; my juglings are made manifest , bootlesse it is my punishment to fly . and since i haue so far transgrest , doubtlesse that i , an euill death shall dye . all these may serue to expresse the worlds dissolution . now concerning the creation , heare claudian , in laudem stellicon ; speaking of the great power and strength of clemencie . principio magni custos clementia mundi . &c. she that clemencie is styl'd , was first who on the great world smyl'd : she is the zone that iove embrac't ; and still she dwells about his wast . the middle firmament she swayes , and both the heate and cold allayes : and she is to be vnderstood the eldest of the heav'nly brood . for clemencie did first vnty ( as pittying the deformity of the rude chaos ) all that heape , and caus'd the light from thence to leape , dispersing darknesse . shee 's the prime , that with cleere lookes made age and time. hauing heard the poets , let vs now heare what the philosophers say . aristotle vseth these words , non plures mundi sunt , &c. there are no more worlds , nor more can be ; if this consist of the vniuersall matter , as of necessitie it must . and again , lib. phys. . all things that are vnder heauen in time grow old , corruptible , and vile . as concerning the multiplicitie of worlds , diuers philosophers held with many ; and of these , some to be greater , some lesse : of which , certaine of them to be enlightned with sunne , moone , and the rest of the planets ; others , to haue no illumination from any star or coelestial body : and others againe , to haue the benefit and vse of far more of these heauenly lights than we in this inferior world enioy . moreouer , that some of these worlds daily encrease and grow greater ; others of the contrary are obnoxious to contraction and diminution : of which , sundry of them are quite destitute of plants , creatures , and inhabitants , &c. but which appeares most childish and ridiculous to all that are apprehensiue of any humane reason ; they maintaine , that these worlds by mutuall wearing and ruine ( according to our plaine english phrase ) fall foule one vpon another , and are interchangeably shattered and broken life so many glasses or earthen vessells . metrodorus was of such madnesse , that hee blushed not to attest , that it was as preposterous to all true iudgements to thinke , that in so infinite a vacuum there should be but one world ; as in a large and spatious field there to be but one spike or blade of grasse . but these delirements and imaginarie chimaera's haue been opposed by the better experienced sophists ; as pythagoras samius , thales milesius , anaxagoras , anaximander , melissus , heraclitus , zeno citicus , &c. as is more amply expressed by aristotle the prince of philosophers . aboue the rest , plato with his scholler aristotle conclude vpon one world , namely this in which we now liue and reside . to make this plaine , let ys go no farther than the definition of the world , according to aristotle : the world ( saith hee ) is that in which all things are contained , and without which there is nothing that is or can be found . so by consequence , if there were any thing without the world , then the world could not containe all things , and therefore no world . but to omit as many arguments ( and those too , vnanswerable ) as would swell this single leaued pagin into a many-sheeted volume ; in these few words this question may be fully determined . there is but one world , and that perfect ; as there is but one most perfect creator , the absolute prince and gouernor thereof : without which world there is neither place , vacuitie , nor time. place there is not , because there can be no place without a body : if there be no body ? then no motion : if no motion ? all time is excluded : nam tempus est mensura motus : i. for time is the measure of all motion . let vs leaue then these wrangling and selfe-opinioned sophists to their errors and for our own satisfaction ( as an vnfailing refuge ) sanctuarie our selues in that which the holy-ghost speaketh by the mouth of moses ; in principio creavit deus coelum & terram : in the beginning god created the heauens and the earth , &c. manifest it is then , that there is but one world ; of which some haue striued to maintaine the permanencie , as that it was without beginning , and shall alwaies continue without end . amongst others , we may reade manilius thus : haec eterna manet divisque simillima forma , cui neque principium est vsquam , neque finis in ipso , &c. it shall for euer last , in feature clad like to the gods , which no beginning had ; neither shall it haue end , but shall remaine like in the whole , in all parts like againe . in another place he speakes thus : at manet incolumis mundus , &c. the world abides safe , and all things therein revolving , as it did but new begin : which length of time shall not decrease ; nor age diminish ought : motion shall not asswage it 's speedy course , nor shall it euer slacke or tyre in the swift progresse : but looke backe , as it hath been , so shall it euer be . the same in all things we the world now see , our fathers did behold it in times past , so shall our sonnes ; for it shall alwaies last . but as the poets differ in their censures ; so against that of manilius before rehearsed , i will oppose that of lucan : by which you shall easily perceiue what contrarietie there was in their opinions ; both of them being meere ethnycke and naturall men . — sic cum compage soluta secula tot mundi suprema coegerit hora , &c. so when the junctures of that goodly frame shall be dissolv'd , and turne to whence they came ; and the last houre shall then contract in one so many former ages , past and gone , to hide in the first chaos : then shall all the planets and the stars aethereall be mixt among themselues ; and from the top , the fierie lights into the sea shall drop . and when all things in this disorder stand , the land shall rob the sea ; the sea , the land ; phoebe shall proue contrarious to her brother , and as he takes one course , she chuse another . disdaine she shall to keepe her oblique way , and claime from him the guidance of the day . and the discording machine shall contend , to bring the torne worlds couenants to end . now giue me leaue a little to insist vpon the opinion of some philosophers , concerning the beginning of the world. thales milesius ( pronounced by the oracle to be the wisest man of that age , that liued in greece ) held opinion , that water was the first beginner and breeder of things , and therefore the initiating of the whole vniuerse : ( for so both aristotle and plutarch report of him . ) the weake foundation on which he built , was , because he saw and found by experience , that there was a moisture in the seeds of all things , as well the elements as others ; yea euen the naturall and vitall heate to haue it's sustentation and nutriment from humor ; and that being exhausted , both to be extinguished together , and so consequently the vnion and composition of the body to be instantly dissolued . to this opinion the antient poets seemed to adhere , when they made oceanus and thetis ( the god and goddesse of the sea ) the two parents or father and mother of generation , and the infernall styx , the vnalterable oath by which the gods themselues contested . anaximenes , the auditor of anaximander , reasoned , that all things were begot or procreated from aire . induced thereunto by these reasons ; that aire was capable of all impression , action , and qualitie , and naturally apt to be transchanged from one form into another : a propertie which the rest of the elements cannot challenge . of the same minde with his master , was diogines apolloniates ; onely this added , that of aire condensed or rarified , many works may be generated . hipparchus and heraclitus ephesius gaue the sole preheminence to fire , as the beginner of all things . and with them assented in opinion archelaus atheniensis ; reasoning thus , that fire condenst or moistned is made aire ; but a degree more thicke and grosse , water ; and at length made more constrict , turnes to earth . so bring them retrograde ; earth rarified , conuerteth to water : by evaporation , into aire ; and being purified , transmigrateth into the nature of fire . and by reason of the perpetuall shifting of this one element , the order of the birth and breeding of all things to consist ; and hence likewise new workes to arise . hipparchus metapontinus ascribed the like primacie or prioritie of place ( with anaximenes ) to aire , as of all the elements the most noble , and fullest of vivacitie and liuelyhood , and of the smallest and most subtile parts ; consisting of its owne innate vigor ; all things penetrating , all things producing , all things augmenting , all things conseruing , and to their first perfection all things reducing . anaxagoras clazemonius conferred the first generation vpon small and similarie particles . leucippus , diodorus , epicurus , and democritus , into their schooles obtruded , plenum , & vacuum , full and empty . to the plenum , full , they gaue the names of atomes , which are no other than those small bodies perceiued and seene onely in the sun , where it pierceth through a shadow ; and these are neither to be disseuered , cut , or diuided ; neither are they apt to colour or change . of these atomes ( though their natures be all one ) yet of them they make these distinctions : the first is taken from the place ; of which some are called superior , some inferior ; some of the right hand , some of the left . the next is taken from their order , of which some are anterior , others posterior . the third and last from forme ; as some are round , some square , others triangle , &c. hence it is , that cicero in his booke d● natura deorum thus writeth , that of democritus his atomes , some are light , some sharpe , some crooked , some cornered , others adunct , &c. and of these atomes diuersly ioined , leucippus and epicurus were of beleefe diuers worlds were framed ; no otherwise than of three and twenty letters the language and scripture of all men and nations doth consist . others ( as pythagoras ) would deduce the first beginning from number ; and attributeth the greatest honour of all to numerus de●arius , i. the number of ten ; because it seemes he had obserued , that all nations proceeding in their account , there pause , breake off , and begin anew . it would aske too long a circumstance to dilate vpon the monady or vnitie , the dualitie , the ternarie , quaternary , quinary , senary , septenary , octary , monary ; and to shew either the strength and vertue , or the deficiencie and weaknesse of them , according to the first deuiser . anaximander conferred the originall of things from infinites : xenophanes put them vpon one , and that to be without motion . parmenides vpon two , namely calor & frigus , i. heate and cold ; the fire , which giues the motion ; and the earth , which supplieth it with forme . empedocles and agrigentinus held the elements to be eternall ; and that of their amitie or dis-union , all things whatsoeuer had their beginning . plato and socrates sorted the prime procreation from three , god , idaea , and matter . zeno admitted but two , god and the elements . the hebrewes held , matter , forme , and spirit . some of the greeks , and amongst them especially hesiod , and of the latines ovid , they stood with a chaos . to reckon vp all their opinions ; and quarrelling arguments to confirme them , would grow to as great an infinite as democritus his atomes , which were an vpossible thing to number : for as in the maine they differ one from another , so they are at great distance and contrarietie among themselues . s. august● contra manich. vseth these words , compescat s● humanatemeritas : id quod non est , non quaerat : ●e illud quod est , non inveniat : i. let mans rashnesse bridle it selfe : that which is no● , let him by no means seeke , lest that which is , he can no way find . and in another place : multo facilius invenia● syderum conditorem ; humilis piet●s , quam siderum ordinem superba curiositas : i. the maker of the stars is more easily found by humble pietie , than the order of the stars by proud curiositie . euclides the philosopher being demanded by one , what kinde of things the gods were ? and what manner of workes they most delighted themselues in ? made him this answere , that he was not very familiar with their persons , nor much acquainted with their purposes ; onely so much he vnderstood from them , that aboue all things they hated such polupragmaticall inquisitors . demonax when one solicited him to know , whether the world were animated ? and had spirit and life ? and againe , whether it were fashioned round , after the maner of a sphere or globe ? cut him off with this short answere : why dost thou , friend , thus trouble thy selfe to enquire so much after the world , who oughtst rather to apply thy diligence to liue vprightly in the world ? seneca in his epistles speakes to this purpose : why dost thou trouble thy selfe about questions , which were better for thee to be ignorant of , than to be resolued in ? what tends it to vertue , or good life , to studie perfectnesse in the enarration of syllables , to labour words , trauell in the strict lawes of a verse , or to keepe fabulous histories in memory ? which of all these can take away from thy feares , or bridle thy irregular desires ? musicke can shew vs which are the lacrymable notes , but can it demonstrate vnto vs in our misery , how not to vtter a lamenting voice ? geometry teacheth how to measure spatious grounds and fields ; when it should rather instruct vs how to take measure of our graues , and how much quantitie of earth would serue for our bodies ; how we ought not to spend or wast any part of our inheritance ; and not how to measure much , and purchase little . no artificer but can tell , which things are triangle , which round , which square , with the quantitie and dimention thereof ; but can he search into the depth or secrets of the heart , or into the minde of a man , to know how streight or capatious it is ? thou knowest a line if it be right and direct : but what doth that profit thee , if in what should guide the perfect and vpright line of thy life thou beest ignorant ? in another place he saith , sophismata nec ignorantem nocent , nec scientem iuvant : i. these sophismes and impertinent riddles neither hurt the ignorant , nor benefit the knowing , &c. many of these vnnecessarie curiosities being deliuered to spiridion and diuers other bishops , in the nicene councell , to be resolued ; and amongst others , that it was absurd to conceiue , that god in his infinite eternitie , before foure or fiue thousand yeares past , should now at length make this world , and to endure so short a season , what did he then before it ? or what could he finde himselfe to doe after it ? to whom spiridion , as the mouth of the rest , gaue this answer ; that lest hee should be said to doe nothing in that vacuum , he was then making a place of eternall torments for all such ouer-curious inquisitors , &c. and therefore all orthodoxall doctors and diuines , with the whole catholike church , against these former exploded opinions , conclude out of genesis , that there is one world made by god in the beginning of time ; and that all the generations of mankind were propagated & proceeded from the protoplasti , adam and eue , our first great grandfather and grandmother : and whoso shall presume to search further , are not onely guilty of vnprofitable curiositie , but worthily branded with irreligious impietie . moreouer , temporum quorundam cognitionem , deus sibi ipsi reservavit : i. the knowledge of some times and seasons god reserues to himselfe : for we know that the time in which the messias was to come into the world , was concealed from the patriarchs and prophets , though with many prayers and teares they besought it . besides , our lord and sauiour would not shew his disciples of the last day , when he was to come to iudge the world , though they vehemently entreated it in these words ; tell vs when these things shall be ? and what signe of thy comming and consummation of the world ? moreouer , to shew what a great secret it was ; of that day ( saith he ) and that houre no man knowes , no not the angels of heauen , but the father onely . so likewise after he was risen from the dead , being asked by his apostles , when the kingdome of israel should be restored ? he told them , that the eternall father had reserued the knowledge of that time vnto himselfe : for ( saith he ) it is not for you to know the times and the moments , which the father hath put in his owne power , &c. pius pulsator plerumque invenit , quod temerarius scrutator invenire non potest ( saith a learned father : ) the godly knocker doth oftentimes light vpon that , which the curious inquisitor by much search can neuer finde . therefore as socrates aduised all men , most especially to beware of those viands and delicacies which persuade and prouoke them to eat when they haue no appetite or stomacke ; and to abstaine from all such wines as tempt them to drink when they are no whit athirst : so ought we in all our discourse labour to auoid all such vaine and vnprofitable questions , which resolued help not , and vndecided hinder not . but as the aegles when they rest , and the lions when they walke , the one pluckes in his tallons , the other his clawes , to keepe them sharpe , as loath to dull them til they meet with their prey ; so it is not fit that we should trouble our heads , or exercise our wits vpon things impertinent , but rather reserue them for things onely behoofull and necessarie . plautus in sticho saith , curiosus nemo est qui non sit malevolus ; there is none that is curious , but is euilly disposed . and againe , in haecyra , tua quid nihil refert percontari desines● i. that which concerneth thee not , enquire not after . i conclude with that of s. bernard in one of his sermons ; curiosus foras engreditur , & exterius omnia considerat , qui sic interea despicit , preterita non respicit , presentia non inspicit , futura non prospicit : the curious man walks abroad , and considers all things according to their outward appearance ; inward things he looketh not after ; to past things he looketh not backe , present things he looketh not into , future things he lookes not towards . concerning the elements ( of which i had occasion to speake , in prouing that the world it selfe is of the world the best witnesse ) aristotle saith , that the beginnings of the elements are heate , cold , moisture , and drought : likewise , that they haue all a repugnancie among themselues , and therefore they canot be euerlasting . of them the poet manilius thus speakes ; ignis in aethereas volucer se sustulit aras , summaque complexus stellantis culmina coeli , &c. the swift fire lifts it selfe aboue the aire , and mounts aloft , to embrace round the faire and bright roofes of the starry heav'ns ; it claimes prime place , and guirts them with a wall of flames . aire next , with subtile breath it selfe extends both through the middle part and spacious ends of th' empty world , with gentle breathings feeding the fire next to the stars . the third succeeding , is that moist element which fills the ocean , ebbing and flowing with continuall motion : the mouing waues a gentle steame do breed , which bee'ng exhal'd from them , the aire doth feed . the earth , remotest from the former height , sits lowest , as supprest with it's owne weight . procopius saith , drought or drynesse is proper to the earth , which challengeth it to it selfe : cold likewise is inherent to the earth , but not peculiarly , because it hath that quality common with the water : and as water challengeth coldnesse , so it hath humidity common with the aire : and as the aire claimes humiditie , so by a kinde of fellowship , it draweth a kind of heat from the fire . and as the fire doth vindicate heate as proper to it selfe , so it participates of drinesse with the earth , which claimeth that qualitie to it selfe . thus it is manifest , what is proper to eueric elcment by it selfe , and what is common among them , which they borrow one from another , by which they are commixt and knit one to another . it was necessarie that they should be first distinct and separate , that euery of them might preserue his own nature : needfull it was also that they should be commixed , that thence might grow the composition of bodies , so that one might adhere to another according to their common qualitie . therefore god , the best workman , and who was able to giue to euery thing the most proper attribute , called dry , the earth , but not the earth , dry ; as you may reade in genesis . of the elements and likewise of their property , ovid thus speakes : quae quanquam spacio distant , tamen omnia fiunt ex ipsis & in ipsa ●adunt , &c. — these , though they distant be in space , yet all are of them made , and into them they fall : the earth resolv'd , doth into moisture slide , and aire : the aire when it is rarify'de , turnes into fire ; yet doth not so remaine , for the same order is dissolv'd againe . the spissed fire turnes into thickned aire ; the aire condenst , to water makes repaire : the water grost , by natures secret gift , lookes backe , and doth into th' earths substance shift . you haue heard of six ages , according to that computation of time from the creation to the present . but the poets haue included them within the number of foure , gold , siluer , brasse , aud iron . aetus commeth of aevitas , which is as much as aeteranitas , contracted by the figure syncope . plautus in trinummo saith , sapientis aetas condimentum est , sapiens aetati cibus est , &c. age is the sauce of a wise man , and a wise man is the meate of age ; for not by age , but by trauell and industry , wisedome is obtained . the first age , which was called aetas aurea , was free from lust and excesse , and full of pietie and justice ; in which all things needfull for the vse of man were enioyed in a communitie , and was said to be most eminent in it's puritie vnder the reigne of saturne . of which iuvenal , sat. . thus speakes : credo pudicitiam saturno rege moratam , in terris visamque diu , — &c. i do beleeue that modesties chaste staine was frequent on the earth in saturnes raigne ; and then continued , when an homely caue a narrow dwelling to the people gaue , a little hearth , small fire : when beasts and men slept in the shadow of one common den . to the same purpose it is which boethius alludeth , met. . li. . foelix nimirum prior aetas , contenta fidelibus arvis , &c. happ'ly was the first age spent , which was with faithfull fields content : it was not lost in vaine excesse ; by eating little , drinking lesse , the herbe gaue wholsome seeds at first , and the cleare fountaine quencht their thirst . beneath the shadow of the pine men slept : then in the oceans brine no keele was washt , no vnknowne guest on any forreigne shores did rest : no bloud was shed through bitter hate , no armes tooke vp to plucke on fate . for what should hostile fury do , or stirre vp mad mens spirits vnto ? when wounds were made , and bloud was spilt , yet no reward propos'd for guilt . we reade tibullus thus , eclog . lib. . quam benè saturno viuebant rege , priusquam tellus in longas est patefacta vias , &c. how well did men liue vnder saturnes raigne , when as the earth vnmeted did remaine , and no long journies knowne ; the sea not cut by any crooked stearne , as yet vnput to such new burthens : and the wandring winde to play withall no limber saile could finde . nor did the erring mariner so far trauell , or yet finde out the constant star by which to steere : nor ( as they now do ) rome from remote places , to bring traffique home . the seruile yoke did not the bull disturbe ; the vnbackt iennet knew no bit or curbe● the dwelling house no doore had , but stood ope ; nor was the stone prefixt that bounds the scope of common fields : the hollow oke , the hiue that yeelded honey ; neither did they driue their cattell home , but with their vdders swell'd ; they flockt vnto the milke pale vncompell'd : no wrath , no war , no armies to inuade , for no smith then knew how to cast a blade . after the death of saturne the siluer age succeeded , lesse good than the first , and yet not altogether so bad as that which followed . of which ovid , metam . . maketh this short expression : postquam saturno tenebrosa in tartara misso , sub iove mundus erat , — &c. saturne into darke tartarus being hurl'd . iove then assum'd the scepter of the world . then came the siluer off-spring , and that was courser than gold , and yet more fine than brasse . of which tibull , eleg. . lib. . thus speakes : nunc iove sub domino caedes & vulnera , &c. now vnder ioves dominion breakes forth strage , and wounds , with th'hasard of the oceans rage ; and that which men do couet most to flie , they haue found out , a thousand wayes to die . then came the brasen age , worse than the two former , yet not altogether so wicked as the last : of which ovid , met. lib. . makes mention : tertia post illas successit ahaenea proles saevior ingenijs , — &c. the third succeeds , the brasen issue stil'd , more cruell in their natures , and more vild ; more apt to horrid armes than those forepast , and yet not all so wicked as the last . the iron age is the last , of which the so●e po●t in the selfe same booke makes this description ; — de duro est vltim● ferro , &c. the fourth of iron ; into whose veines are crept all those grand mischiefes that before● time slept . truth , modestie , and faith together fled , as banisht from the earth : into whose sted came craft , deceit , fraud , iniurre , and force ; and that ( than which there 's nothing can be worse ) base auarice : for not the earth could breed out of her plenteous crop , enough to feed insatiate mankinde , but that they must dare to rip her reuerend bowels vp ; nor spare to teare her brest , and , in the stigian shade what she had long hid , boldly to inuade and dig vp wealth , the root of all things bad : by this means wounding iron at first was had , made to destroy : they then discouer'd gold , more hurtfull far , though of a purer mold . then war , strengthned by both , doth armed stand , shaking a weapon in each bloudy hand : all liue on spoile ; the guest is not secure in his hosts house ; nor is the father fure , protected by the son ; ev'n brothers ●arre , true loue and friendship is amongst them rare : the husband doth insidiate the wife , and she againe seekes to supplant his life . the rough brow'd step-dame her yong step-son hugs , temp'ring for him , meane time , mortiferous drugs . the sonne after his fathers yeares enquires , and long before the day , his death desires . goodnesse lies vanquisht , piety betray'd ; vertue is trod on ; and the heav'nly maid * astraea now a better place hath found , and left the earth in bloud and slaughter drown'd . so much for the ages of the world. it will be no great deuiation , to speake a word or two concerning the age of man. servius tullius king of the romans called those pueri , i. laddes or youths , who were vnder seuenteene yeares ; and from thence to forty six , iuni●res , as those that were fit to be exercised in warre : and from the six and fortieth yeare they were called seniores , and then exempted from armes . varro diuided mans age into infancie , adolescencie , the strength of youth , and old-age ; and them retracted into their parts : the first , viridis , i. greene : the second , adulta , i. growne : the third , praecepti , i. stooping . it was also diuided into fiue sections , and euerie one contained fifteene yeares : the first were called pueri , ex puritate ; children , by reason of their puritie and innocence of life : the second to thirty , adolescentes , from their growth and encrease : the third section gaue them the title of iuviues , ab adiumenta , because they were able then to assist in the wars , vntill the forty fifth yeare . at threescore yeares they were stiled seniores , i. elder men . and in the fift and last section , all their life time after , they were called senes . hippocrates ( as censorinus , lib. de die natal . affirmeth ) maketh seuen degrees of the age of man : the first endeth in the seuenth yere ; the second in the fourteenth ; the third in the one and twentieth ; the fourth in the fiue and thirtieth ; the fift in the two and fortieth ; the sixth in sixty ; and the seuenth to the end of his life , &c. galen in his booke de de●●nit . medic. will allow but foure ; iuvenum , vigentium , mediorum , senum . and these are not vnaptly compared with the seasons of the yeare : as ovid with great elegancie doth thus set it downe : quod non in species secedere quatuor annum aspicis ? aetatis per agentem imit amina nostrae ? the yeare thou seest into foure seasons cast● suting our age , which is to come , or past . infancie and childehood is represented in the spring ; youth in sommer ; the middle or intermediate betwixt strength and weaknesse , to autumne ; and old-age , to cold and feeble winter . concerning which we thus reade the before-named author : nam tener & lacteus , puerique similimus aev● , &c. the new spring comes , to which we may compare children that feed on milke , and tender are : the yong and springing grasse the season tells , for weake and without strength it growes and swells , sweetning the farmers hopes , all things are greene , the fields looke pleasant , floures are each where seene , and decke the meads in a discoloured suit ; the branches only bud , but beare no fruit . spring into sommer passeth ; now the yeare ( more strong and potent ) doth like youth appeare : no season of more vigor and abilitie , more ardent , or abounding with fertilitie . youths feruor being somewhat now allay'de , ripe autumne in his course begins to'inuade , and mildely doth 'twixt youth and age beare sway ; his head , part blacke , but somewhat mixt with gray . then comes old winter with a palsied pace , his haire or white , or none , his head to grace . you may also trace him thus , met. lib. . verque novum stabat cinctum florente corona . &c. now spring stood there , a fresh wreath girt his braine ; and sommer , naked , in a crowne of graine : autumne , from treading grapes , in torne attyre ; and rugged winter , new come from the fire . i will conclude this with pliny , lib. . cap. . as no man ( saith he ) knoweth when the storkes come , till they be come ; and no man can tell when they remoue and depart , till they be vtterly gone ( because they come and goe priuately in the dead of night , when no man can take notice or be aware of either ) so no man can perceiue his age to come till it be vpon him ; nor his youth going , till it be quite gone . and as hee that hath sung much is not to be approued , but he that hath sung skilfully : so he is not to be commended that hath liued long ; but he onely that liued well . i conclude the premisses with plato's yeare : the yeare is called annus , which festus would deriue from the greeke word enos . but others would haue it a meere latine word ; as atteius capito , ( so macrobius , lib. . saturn . witnesseth of him ) who thinkes it so called of the circle or compasse of time ; of an , which is circum , and nonus , which signifieth the nones . which word may , for the vnderstanding of some , need a little explanation : they are called nones , of novenus , ( as denus , quasi decimus ) of the number nine . rutilius writeth , that thereupon the romanes called their faires nondinae , because that for eight dayes together the husbandmen were employed in ploughing , tilling , sowing , or reaping ; but euery ninth day was a day of intermission , either for conuerse in the city , or hearing of their lawes read and expounded . they are called the nones of euery month , because from that day , nine are counted to the ides , and they are the first day after the calends , that is to say , after the first day of the moneth . in march , may , iune , and october , there be six ; but in all the other months but foure . others would deriue annus , ab annulo , a ring ; because like a ring it runneth round , and returneth into it selfe . as virgil : atque in se suaper vestigiavolvitur annus . annus lunaris is a moneth , because the moon spends little lesse than a moneth in the compassing of the zodiacke . annus solaris containeth dayes and a quadrant , in which time the sun surueyes round the zodiacke . so that in euery fourth yeare a day is interlaced and wouen in ; and this called annus magnus , or the greater , compared with the lunaris , or monethly yeare . of which virgil : interea magnum sol circumvolvitur annum . but the annus magnus with which plato seemeth to hold ( according to cicero ) consisteth of twelue thousand fiue hundred fiftie foure solarie yeares . the scalary or climatericall yeare consisteth of seuen yeares nine times told , or nine yeares seuen times multiplied ; the number in the whole , sixty three . of this yeare aulus gellius speaketh after this manner : it is obserued and generally experimented , that in all old men the sixty third yeare of their liues seldome or neuer passeth them without danger , either by some extraordinarie disease of the body , sicknesse , or some calamitie which for the most part fore-runne the period of life . alledging a part of that epistle which augustus caesar writ vnto his nephew caius : the words be these ; i hope that gladly and with great good will thou hast celebrated my last birth day , which was in the sixty third yeare of mine age ; for as thou seest , wee haue escaped the common clymactera , dangerous vnto old men . but the great yeare of the world , of which plato and diuers other philosophers so dreamed , some hold to be expleted in thirty six thousand solarie yeres ; some in thirty nine thousand ; and some otherwise ; differing in number according to their own fancies . but let vs not study too much the length of time , and multiplicitie of yeares , and in the interim forget the shortnesse and fewnesse of our owne dayes . this the ethnycke poet considered no doubt , when he left these words to succession : cuncta fluunt , omnisque vagus formatur imago , ipsaquoque assiduo labuntur , tempora motu , &c. all things passe on ; those creatures which are made , faile , and by times assiduate motion lade ; much like the running streame which cannot stay , no more can the light houres that post away . but as one billow hastning to the shore , impells another , and still that before is by the following driv'n : so we conclude of time ; it so flies , and is so pursu'de ; the houres are alwaies new , and what hath been , is neuer more to be perceiv'd or seene . that dayly growes , which had before no ground ; and moments past once , neuer more are found . the same poet in another place : labitur occultè , fallitque volubilis aetas , &c. the fleeting age deceiues , and stealing glides ; and the swift yeare on loose-rein'd horses rides . saith martial : quid non long a dies , quid non consumitis anni . the better to illustrate what hath before been spoken concerning the signes coelestiall , and other men and creatures which are said to haue place in the firmament ; it shall not be amisse to insert some extractions from the greeke poet aratus his phainomenon , interpreted by that excellent prince ( adopted by augustus caesar to the romane empire ) caesar germanicus . the heauen ( saith he ) is distinguished into fiue circles ; of which the two extreme are exceeding cold ; the austral , which is the lowest ; and the boreal , the highest . the neerest vnto them are the paralels , as equally distant : the one is the tropicke solstitial , the other hibernal , or hiemal , by which the sunne passing and keeping the eighth part of capricorne , make the winter solstice ; the other aestiue , or the sommers , by which the sunne passeth and keepeth the eighth part of libra , and called the aestiue solstice . the middle circle is the aequinoctial , which keeping the eighth part of aries , maketh the vernal or springs aequinoctial . and passing thorow the eighth part of libra , the aequinoctial autumnal . as they are called circles in the heauens , so they are tituled zones on the earth : the cold circles are held to be altogether inhabitable , by reason of their extreme frigiditie ; but vnder the torrid some are of opinion , the aethiopians liue , inhabiting diuers islands by the red sea , and other tops and eminent places of the earth adjacent , and those are held to be very spatious . our aestiue solstice is very high and hard . those which are called antichthones are diuided from vs by the aequinoctial circle , seeming to be low and depressed , as being the antipodes to vs : the inhabitants of which places are called antichthones , antistochae , and antisceptae ; and therefore antipodes , by reason of the bending and obliquitie of the earth . the zodiacke is called signifer , because it beareth the twelue coelestiall signes : it beginneth not at the one end of the circle , neither is it extended to the other ; but from the depth of the tropicke austral and brumal , the same reaching by the aequinoctial , to the height of the solstice , and ( in it's longitude and latitude ) by the middle of the aestiue . the oblique parts of the circle zodiacke . the twelue seuerall signes haue thirty distinct parts ; of which , some are called minora , lesse ; others ampliora , greater , and are vulgarly stiled canophora : but the compensation is supposed to be contained in fiue parts , to make the seuerall portions of the zodiacke . the beginning of those from aries , some are tituled masculine , others foeminine . of the tropicke signes two are aequinoctial , aries , and libra ; two solstitial , capricornus and cancer , &c. of the stars this is the order ; of both the circles , the double septentriones are turned towards the south , in figure with their tailes auerse , or backe to backe ; betwixt which the dragon seemeth obliquely to slide : vnder one foot is the serpentarie , and his feet seeme to touch the face of the scorpion : at the side of whom backeward , stands the custos : and beneath his feet the virgin , holding a fiery branch in her hand . with retrograde steps next lies the lion : and in the middle aestiue solstice , cancer and gemini . the knees of the charioter touch the heads of the gemini ; but his feet are ioyned to the hornes of the bull. aboue , the * hoeduli occupie place in the septentriones . much on the right hand neere vnto the crowne haue aboad the serpent , in the hands of the serpentarius , and hee that resteth himselfe vpon his * knee , and with his left foot kicketh the crest of the septentrionall dragon , reaching one arme towards the ballance , the other to the crowne . the hinder foot of cepheus is fixed in the lesser septentrione , with his right hand catching hold of the swanne : aboue whose wings , the horse extenderh his hoofe ; and aboue the horse , aquarius is listed : and neere vnto him capricornus . vnder the feet of aquarius lieth the great austriue fish. before cephaeus , cassiopeia : and perseus extendeth his foot vnto the backe of the charioter . ouer the head of perseus , cassiopeia is seene to walke . betwixt the swanne , and him that resteth vpon his * knee , the harpe is placed : in middest of whom , aboue from the east the dolphine is seene : vnder whose taile is discouered the aegle , and the next vnto her is the serpentarie . hauing spoke of the boreal circle , wee come now vnto the austral . vnder the sting of the scorpion is the altar placed ; and vnder his body the fore-parts of the sagittarie are seene , so farre as he is beast ; his hinder foot is eminent in another part of the australl circle . neere to the centaures priuy parts , the taile of hydra and the crow . at the knees of the virgin is placed the vrne , vpon the left hand of orion , which is also called incola . fluvius ( which some stile padus , others eridamus ) lieth vnder the feet of orion . the hare is next seene to shine with great refulgence : and iust at his heeles laelaps , or the dog , with extraordinarie brightnesse : behinde whose taile , argoë or the ship hath station . orion stretcheth his hand towards the foot of the bull , and with his feet comes very neere to the gemini . the backe part of the dog is aboue the head of the ramme ; and the deltoton or triangle not far from the feet of andromeda . the whale is beneath aries and pisces ; and the connexion of the two fishes haue one common star , &c. of the twelue coelestiall signes i haue spoken sufficiently already : but of the other stars in which i haue been very briefe , it shall not be amisse to giue some of them a more large expression . of draco , or the dragon , we reade caesar germanicus thus : immanis serpens sinuosa volumina torquet . hinc atque , hinc superatque illas , mirabile monstrum , &c. this dragon , of immense magnitude , was appointed by iuno to be the sleeplesse keeper of the orchard wherin the hesperian apples grew : whom hercules in his aduenture to fetch thence the golden apples ( as pannaces heracleus relateth ) slew , and bore them thence . to the perpetuall memorie of which facinerous act , iupiter translated both him and the dragon into the stars , both , in the same postures according to the successe of the fight ; the dragon with his head cut off ; and he leaning vpon one knee , his arms extended vpwards , and his right foot stretched towards the monster . and therefore he is said to hold the skinne of the nemaean lion in his left hand , for a perpetuall memory , that naked and vnarmed he slew him singly in the forrest inde helicen sequitur senior baculoque minatur , se velle artophilax , — &c. bo●tes ( called also auriga and artophilax ) is said to be the keeper or driuer of the chariot , which is the septentriones . some report him to be archas the sonne of iupiter , from whom the prouince of arcadia had after it's denomination . him , lycaon the sonne of pelasgus ( entertaining iupiter at a banquet ) caused to be cut in pieces , and his limbs being cook'd after sundry fashions , to be serued in to the table , of purpose to proue whether he were a god or no. at which barbarous inhumanitie iupiter iustly incensed , burnt vp his pallace with lightning from heauen , and after built there a city , which was called trapezos . lycaon he transhaped into a wolfe , and caused the dismembred limbes of archas to be gathered together ; which hauing re-vnited , he breathed in them new life , and after committed him to a certain goat-heard , to be educated and brought vp . who after , meeting his mother in the forrest ( not knowing her ) would haue rauished ; for which the inhabitants of the lycaean mount , would haue slain him . but iupiter to free them both , transfer'd them to the stars , where they are knowne by the name of the great and lesser beare . him homer calls bootes . clara ariadneae propius stant signa coronae hunc illi bacchus thalami memor addit honorem . it is said to be ariadnes crowne , which liber pater or bacchus caused to haue place amongst the stars ; which he presented vnto her at their espousals in the isle of creet . but he who writes the cretan historie , saith , that when bacchus came to king minor to demand his daughter in marriage , hee presented vnto her that crowne , made by vulcan in lemnos , the materials whereof were onely gold and pretious fulgent gems , of such maruellous splendor , that it lighted and guided theseus through the intricate and darke labyrinth . which was not translated into the heauens til after their being in naxos isle . it is still seene to shine with many splendant stars , vnder the taile of the lion. tempora laeva premit parti subiecta draconis , summa genu subversa tenet , qua se lyra volvit . the harpe is said to haue place amongst the stars , for the honour of mercury ; who made the first after the figure of a tortois , with seuen strings , according to the number of the pleiades , daughters to atlas : which after he presented to apollo . some attribute the inuention thereof to orpheus , by reason that hee was son to calliope one of the muses ; and composed it of nine strings , suting with their number . the musicke thereof was said to be of such sweetnesse , that it attracted the eares of beasts and birds , nay of trees and stones . moreouer , it so preuailed ouer the infernall powers , that by it he recouered his wife euridice from hell . hee adoring apollo more than any other of the gods , and neglecting liber pater , who honoured him ; the god being grieuously incenst against him , whilest he was one day sitting on the mountain pangoeus , waiting for the sun-rising , bacchus stirred vp the bacchanalian women against him : who with barbarous violence falling vpon him , plucked him asunder limbe from limbe ( for so eschilus writes : ) the pieces of his body being after collected , were buried in the lesbian mountains ; and his harpe after his death bestowed vpon musaeus : at whose entreatie iupiter placed it amongst the stars . cygnus de thalamis candeus , qui lapsus adulter , furta iovis falsa volucer sub imagine texit . the swanne was therefore said to haue place in the firmament , because iupiter transfiguring himselfe into that shape , flew into a part of the atticke region , and there comprest nemesis , who was also called laeda , ( for so saith crates the tragicke poet. ) she was deliuered of an egge , which being hatched brought forth helena : but because iupiter after the act was done , flew backe againe into heauen in the same shape , he left the figure thereof amongst the stars , &c. cepheus extremam tangit cynosurida caudam . cepheus , according to euripides and others , was king of aethiopia , who exposed his daughter to be tyed to a rocke , and to be deuoured of an huge sea monster : whom perseus the sonne of iupiter rescued . at whose request to minerva she obtained , that his head might appeare in the septentrional circle ; and from his breast to his feet , to be visible in arcturus the aestiue tropicke circle . qua latus afflexum , si●●osi respicit anguis , cassiopeia virum residet , sublimis ad ipsum . sophocles relateth , that cassiopeia the wife to king cepheus , and mother to andromeda , compared with the nymphs nereiedes the daughters to nereus ; boasting , that shee excelled them all in beauty . at which neptune enraged , sent a mighty whale , which did much dammage to that part of the countrey which lay next to the sea side : neither would hee be appeased , till her daughter andromeda was exposed to be made a prey for the sea monster . nec procul andromeda totam quam cernere nondum , obscura sub nocte licet , — &c. the figures and postures of the mother and daughter are much different ; for the mother is descried sitting in a chaire , & bound vnto it : but the daughter standing vpright , and chained vnto a rocke . which andromeda was said to be beloued of cupid : notwithstanding she was fettered betwixt two hills , and so left to be a prey to neptunes monster : but she was deliuered thence by perseus , and from him tooke the denomination of persea ; and by the fauour of minerva was receiued amongst the stars . who after she was freed by perseus , would neither stay with father or mother , but voluntarily associated him in all his trauels . sublimis fulget , pedibus properare videtur , et velle aligeris , purum aethera , tangere palmis . perseus was the sonne of iupiter and danaë : who descending in a golden shore , as she spred her lap to receiue it , hee not slipping the opportunitie , comprest her , and begot perseus . her father acrisius king of the argiues , finding that she was vitiated by iupiter , he caused her to be put into a mastlesse-boat , exposing her to the fury of the mercilesse seas . but after arriuing in italy , shee was found by a fisherman , and presented vnto the king of that countrey , with her yong sonne perseus , of whom shee was deliuered at sea . the king gratiously entertaining her , after made her his queene , and accepted of perseus as of his owne naturall son . of whose embassy to poledectas king of the island seriphus ; the receiuing of his wings from mercury , and his sword harpee from vulcan ; his killing of three gorgons the daughters of phorcas , &c. were too long hereto relate , being frequently to be found in sun drie knowne authors . est etiam aurigae facies , siue inclita forma , natus erithinius , qui circa sub juga duxit quadrupedis . — the charioter is said to be the son of vulcan and minerva , who was the first that yoked the vntamed steeds , & constrained them to draw in the chariot ; taking his example from the wagon and horses of the sunne . he first deuised the panathaemea , and gaue order for the building of towers and temples , and for that cause was listed among the stars , where he beareth vpon his shoulders * capra , the goat , which nourished with her milk iupiter in his infancie . in his arms he caris the two * kids , the issue of the said amalthaea , which are thought by the astrologians to portend rain and showres ; for so musaeus , de capra , witnesseth . others take him to be myrtilus the sonne of mercury , and wagoner to oenomaus the father of hippodamia . hic ophiuchus erit , longe caput ante nitendo , et vastos humeros , tum caetera membra sequuntur . this is the serpentarie , who standeth aboue the scorpion , holding in either hand a serpent . some of our astrologians take him to be aesculapius the sonne of apollo , who was so expert in the art of physicke , that he is reported , by the vertue of herbs and simples to haue raised the dead to life : for which iupiter enraged , slew him with a thunder-bolt ; but at the earnest suit of his father apollo , he not onely restored him to the liuing , but after his naturall expiration , gaue him that place amongst the rest of the stars . he was therefore called aesculapius , because the inclination tending to death , is by physicke repelled and kept backe . and for that cause hee is figured with a dragon or serpent ; who by casting their skinnes are thought to recouer their youth , as physitians by their medicines curing diseases , restore their weake patients to their former vivacitie and strength . moreouer , the dragon is a hierogliphycke of attention and hearing ; which is likewise requisite in such as professe that art . he is also said to haue been instructed by chiron the centaure , and to haue receiued the name of hepeones ; not vainely conferred vpon him , in regard that powerfull medicines are the qualifying and curing of such violent diseases as trouble and molest the health of the body . vnguibus innocuis phrigium rapuit ganimedem . et coelo appositus lustos quo iupiter arsit , in puero luit excidio quem troia furorem . the aegle is said to be numbered amongst the starres , because he stole from ida , ganmied , and carried him vp to heauen , where he remaineth iupiters cup-bearer . hee is called also the ensigne of iove ; for when the rest of the gods diuided the birds amongst them , hee fell to the thunderers lot ; either because hee soareth higher than any other fowle , and hath a kinde of dominion ouer them ; or else in regard that he onely is of such sharpe sight , that his eyes are not dazled with the bright splendant beames of the sunne : for so hee is placed , with his wings spread , and his head looking towards the east . aglaosthenes relateth , that iupiter transfiguring himselfe into an aegle , flew into the isle naxos , where hee was nursed , and there possessed the kingdome : from whence he made an expedition against the titanois . and sacrificing before the battell , an aegle , as a good and prosperous omen , appeared vnto him and brought him thunderbolts , which he vsed in that conflict . the arrow which the aegle holdeth in her claws , is said to be that which apollo slew the cyclops with , who forged that thunderbolt with which iupiter killed aesculapius , and for that cause was put amongst the rest of the starres . — hinc alius decliuis ducitur ordo , sentit & insanos , obscuris flatibus austras . the dolphine , ( as artemidorus reporteth ) when neptune was inamoured of amphitrite , and demanded her in marriage ( who to preserue her virginitie was fled to atlas ) was by him sent amongst many others , to solicit her about his former suit : who after much enquiry , found her where she had concealed her selfe in one of the atlantick islands . which making knowne to neptune , he by his great importunitie at length persuaded her vnto his owne wishes . which hauing obtained , he not onely for his faith and industry did confer great honour vpon the dolphine in the sea , but caused him also to haue a place in the firmament . hee is called , for his loue to musicke , the musical signe ; and is beautified with nine bright stars , according to the number of the muses . andromedae vero radiat quae stella sub ipsa albo fulget aequus , tres hormo , sed latera aequus distingunt spatijs . — the horse is called equus dimidius , because his fore-parts are onely seene , and the rest concealed . aratus saith that he was made a star , because that in the top of the heliconian mountaine , striking a rocke with his right hoofe , he brought forth water , which after grew to a well , dedicated to the muses ; and the liquor thereof called hypocrene . but euripides would confer this honour vpon menalippe the daughter of chiron ; who according to the centaure her fathers shape , was halfe mare , halfe maid . she being stuprated , and growing great , as ready to be deliuered , fled into the mount pelion , to secure her selfe from the displeasure of her father : and being pittied by the gods , was lifted vp amongst the signes , bearing an equinall shape ; but her hinder parts for modesties sake are altogether obscured and concealed . est etiam propriore deum cognoscere signo deltoton , si quis donum hoc spectabile nili divitibus veneratum vndis in sede notarit . aboue the head of the ram , not far from the feet of andromeda , bordereth that signe which the greekes , for the resemblance that it hath to the letter delta , call deltoton : but the latines in regard of the propernesse of the forme , name it triangulum , a triangle . some say it is the figure of aegypt proportioned out in stars , in trigono , or three angles . the channell also of nilus , as some say , disposeth it selfe after the same forme . it was placed where it now shines , by mercury , at the command of iupiter . diverso posita & boreae vicina legenti , auster pistrix agit — vnder aries and pisces , and aboue the floud padus , or eridanus , is pistrix ( or the whale ) placed in the region of the starry heauen . this is said to be the sea monster sent to cepheus by the enuy of the nereides , because cassiopeia and andromeda preferred their owne beauties before theirs ; who was slaine by perseus . planxere , ignotes asiae phaetondides vndis eridanus medius liquidis interjacet astris . the floud , placed beneath the whale in the region of the heauen ( to which the right foot of orion is extended ) of aratus and pherecides , is called eridanus padus , and therefore there seated , because it directeth his channell and course towards the parts meridionall . but hesiod giueth his reason and saith , it was so honoured for phaeton the sonne of phoebus and climene ; who ascending the chariot of his father , and being lifted so exceeding high from the earth , through feare fell from his seat ( being also strook with a bolt by iupiter ) into the floud padus or eridanus : & when by that meanes all things were set on fire , and began to burne , all the springs and riuers of the earth were let loose to extinguish the same . which made such a deluge , that it ouerflowed the whole face of the earth : by which means all mankind was said to perish , sauing deucalion and pyrrha . the sisters of phaeton , after extreme weeping and lamenting for their brother , were changed into poplar trees , and their teares hardned into amber . they were called heliades ; and their names , merope , helie , aegle , aegiale , petre , phoebe , cherie , diosippe . cignus also k. of liguria , a neere kinsman of theirs , in his depth of lamentation for phaeton , was metamorphised into a swan ; from whom al swans borrow their sad & mournfull notes . some thinke this floud to be nilus , which is also gyon ; and therefore stellified , because it directeth his course from the meridian . it consisteth of many stars , and lieth iust beneath the star called canopus , or ptolomaea , and toucheth some part of the argoe or ship. it appeareth very low , insomuch that it seemeth almost to touch the earth : for which cause it is stiled stella terrestris , &c. sic vtrumque oritur , sic occidit in freta sidus , tu parvum leporem perpende sub orione . lepus , the hare , hath place beneath the feet of orion and his dog : for those that feigned him to be an huntsman , so fashioned it , that the hare lieth beneath his feet . some deny , that so great and noble a hunter as orion , should spend his time in the chase of so fearefull and wretched a beast as the hare . callimachus in speaking of the praise of diana , accuseth him for taking too much delight in killing hares . some affirme she was translated into the heauens by mercury ( as aratus in his phenom . ) for her extraordinarie velocitie and swiftnesse , or else for her fruitfulnesse , bringing forth some young , and hauing others still immature in her belly : for so aristotle reporteth of her . it is said also , that in the antient times , in the island called hiera there were no hares at all : but that a yong man of that city got a yong liueret from a forreine countrey , and brought it vp being a female , till it was deliuered of young ones . by whose example others making him their president , fell into the like care of breeding them : who in short time increased into a great multitude : but the city being distressed by a narrow & streight siege , they were inforced to deuoure them all , whom before they had so indulgently cherished . yet was the figure of the hare after placed in the firmament , to put men in minde , that no man ought to take too much pleasure in any thing , least the losse of it after might breed their greater sorrow . tela caput magnisque humeris sic baltheus ardet . sic vagina ensis pernici sic pede fulget . orion , who is also called incola , shineth before the bull , and deriueth his name ab vrina , or the inundation of waters . he riseth in the winter season , disturbing both earth and sea with shoures and tempests . the romans call him iugula , because he is armed with a sword , and sheweth bright and terrible in the splendor of his stars : who if he appeare , portendeth faire weather ; if hee be obscured , stormes and tempest . hesiod maketh him the sonne of neptune and euriale ; to whom his father gaue that vertue , to walk as stedfastly vpon the sea , as the land . who comming to chios , comprest merope the daughter of oenopion : for which iniurie , oenopion surprised him and put out his eyes , banishing him from his confines . hee after comming to lemnos , by apollo was restored to his sight : and returning to chios , to auenge himselfe vpon his enemie the father of merope ( who by the people of his citie was hid in the earth ; ) him orion not finding , trauelled ouer into creet ; where hunting and making hauocke of the game , was reprehended by diana . to whom he made answer , that ere he departed from that island , he would not leaue one beast liuing vpon the mountains . for which arrogant language , tellus , or the earth , being much displeased , sent a scorpion of an vnmeasurable greatnesse , which stung him to death . iupiter for his vertue and valour translated him to the starres : and at the entreaty of diana did as much for the scorpion , who had auenged her of her enemie . aristom . informeth vs , that one ca●brisa a citisen of thebes being issulesse , desired the gods to foelicitate him with a sonne , and to that purpose made vnto them many diuine sacrifices . to whom iupiter , mercury , and neptune came and guested : for whose entertainment he slew an oxe , humbly petitioning to them for a male issue : whom they commiserating , at the motion of mercury , the three gods pissed in the hide of the oxe , and commanded him to bury it in the earth . which after the space of forty weeks being opened , there was found a male infant , whom they called vrion , ab vrina . others thinke him to be arion the methimnaean , so excellent vpon the harpe ; who being affrighted by pyrats , cast himselfe into the sea , and by the vertue of his musicke was borne safe to the shore , on the backe of a dolphin . but their opinions by the best authors are altogether exploded . cum tetigit solis radios accenditur asta● . discernitque , ortu longe fata vivida firmat : at quibus artatae frondes an languida radix examinat nullo ga●det mai●sve minusve . agricola , & sidus primo speculatur ab orta . the chiefe star of canis major , or laelaps , is called alhav●r ; and that of canis minor , or procion , algomeisa : so saith higinus . but aratus speaketh onely of that which he calleth syrius stella , the syrian star , which is placed in the middle centre of the heauens ; into which when the sunne hath accesse , the heate thereof is doubled : by which mens bodies are afflicted with languishment and weakenesse . it is called syrius , for the brightnesse of the flame . the latines call it canicula , whence they terme the dog-dayes , dies caniculares : for so long as the sunne hath power in it , that time is thought to be pestiferous , and obnoxious to many diseases and infirmities . some thinke it to be the same dog which with the dragon was giuen as a keeper to europa : which was after bestowed vpon procris , and by her presented to her husband cephalus : who carried him to thebes , to the hunting of that fox which had done so much hurt to the inhabitants thereof . a like fate belonging both to the dog and the fox ; for neither of them could be slain . therefore iupiter turned the fox into a stone ; and placed the dog in the centre of the firmament . amphianus a writer of tragedies relates , that the dog was sent vpon a message to dolora ; of whom , so soone as he beheld her , hee grew greatly enamoured , and still was more and more ardently inflamed towards her : insomuch that he was enforced to invoke the gods to qualifie his extraordinarie feruor . who sent the north winde boreas , by his cold breath to giue some mitigation to his scorching flames . which hee accordingly did , and those gusts are called etesiae ; which are bleake north-east windes , which blow onely at one time of the yeare . others will haue him to be mera , the dog belonging to icarus and his daughter erigone● of whom i haue before sufficiently spoken . haec micat in coelo lateri non amplior , actus qua surgit malus , qua debet reddere proram . intercepta perit , nullae sub imagine formae puppis demisso tantum stat lucida coelo . the chiefe star of note in the ship is called canopos ; and it is seated in the first oare , and it hath place iust by the taile of the greater dog. which it obtained at the request of minerva , who ( as they say ) was the first deuiser thereof , making the sea navigable to man , which practise till then was vnknown : but in it's scite it is onely visible from the rudder or stearne , to the mast . some say that danaus the sonne of belus , who by many wiues had fiftie daughters ; and his brother aegyptus as many sonnes . who had plotted to murther danaus and all his foeminine issue , that hee might solely be possessed of his fathers empire ; and therefore demanded his daughters , to make them wiues vnto his sons . but his malice and mischieuous purpose being discouered to his brother danaus , hee invoked minerva to his aid , who built him this ship called argo ; in which danaus escaped out of africa into argos . aegyptus sent his sons to pursue their vncle & his daughters : who arriuing in argos , began to make warre vpon him . whom seeing he was not able to withstand , hee gaue his daughters vnto them ; but with this command , that the first night of their marriage they should murther them in their beds . which was accordingly done ; sauing that the yongest , hipermnestra , preserued the life of her husband linus : for which shee had after a temple reared to her perpetuall honour . the other sisters are said to be tormented in hell , by filling a bottomlesse tub with leaking vessels . but most are of opinion , that was the argo , in which the greatest part of the prime princes of greece ( by the name of the argonauts ) accompanied iason to colchos , in the quest of the golden fleece . of which , tiphis ( the son of phorbantes and hymane ) was said to be the pilot ; who was of boëtia : and argus , ( the sonne of polibus and argia , or as some will haue it , the sonne of danaus , halfe brother to perseus ) the ship-carpenter or builder , who was by birth an argiue . after whose death , anca●● the sonne of neptune gouerned the decke or fore-castle . lynceus the sonne of aphareus ( famous for his quickenesse of sight ) was the prime navigator . the boat-swaines were zetes and calais , sonnes to boreas and orith●a , who were said to haue feathers growing out of their heads and feet . in the first ranke of the rowers were seated ( on the one banke ) peleus and telamon : on the other , hercules and hylas . he that gaue the charge to the rowers and steersman , was orpheus the sonne of oegrus : but hercules forsaking his seat , in his room came peleus the son of aeacus , &c. oceanum occasu tangit , tanto & magis arte , thuribulo motae vim coelo suscipit , & iam praecipiti tactu , vastis dimittitur vndis . ara is called sacrarius and pharum● a signe alwaies opposite to nauigation ; and it followeth the taile of the scorpion , & therefore is thought to be honoured with a scite in the firmament , because the gods thereon made a solemne conjuration , when iupiter made war against his father saturne : and after left remarkable vnto men , because in their agonalia , which were certaine feasts in which were celebrated sundry sorts of actiuitie ; and so called because they were first practised in the mountaine agon : & in their sports qinquennalia , so called because celebrated euery fift yeare , in which they vsed crownes , as witnesses of diuers couenants . their priests and prophets also skilled in diuinations , gaue their answers in their symposia or banquetting houses , &c. inde per ingentes costas , per crura , per harmos . nascitur intacta soni pes , sub virgine dextra , se● praedam è silvis portat , seu dona propinqua , &c. centaurus is thought to be the sonne of saturne and phillira : for when saturne sought his sonne iupiter in thrace , hee was said to haue congresse with phillira daughter of oceanus , beeing changed into an equinall shape ; and of her begot chiron the centaure , the first deuiser of physick ; and after translated her into a linden or teile tree , called tilia . chiron is said to inhabit the mountain pelion , and to haue been the iustest amongst men : by whom aesculapius in physicke , achilles in musicke , and hercules in astrologie , were instructed . and as antisthines relateth ; when hercules came to sojourne with him for a season , one of his arrowes dipt in the venomous bloud of nessus , dropping from his quiuer , fell vpon the foot of chiron ; of which hee in few houres expired ; and by iupiter was transferred into the stars , hauing his station in the aspect of the sacrary or altar ; vnto which hee appeareth as if he were still sacrificing there to the gods . of him , and the manner of his death , you may be further satisfied , if you reade ovid , lib. de fast. &c. hic primos artus , crater premit vlterioris , vocabis rostro corvi , super hydraque lucet . vpon the hydra's taile sitteth the crow : in the middle of her body is a bowle or goblet standing . she hath her mansion in the australl parts , hauing her head bowing towards cancer , and her mid part bending downe toward the lion ; her taile extendeth to the centaure , vpon which the crow hath place , and there seated because shee was said to be vnder the protection of apollo : by whom she was sent to a fountaine , from thence to bring water for the gods to drinke ; but by the way spying a tree full of green figges which were not fully ripe , and desirous to taste of them , neglected her errand , and sate in the tree till they were more mature . after some dayes , when the feast of the gods was past , and shee had sated her selfe with the ripe fruit ; she began to consider with her selfe , how much she had offended those coelestiall powers by her neglect : and therefore to make them some part of satisfaction , she repaired to the fountain to fil her bottle ; but being frighted thence by the hydra , who came at that time to drinke of the well , she carried it backe empty ; telling her lord apollo , that the water failed , for the fountaine was quite dried vp . but hee knowing both her neglect , as also her lye to excuse it , forbad her after , from drinking water , or any other liquor whatsoeuer . from which both she and all the rest of her feather are bound vnto this day . which aristotle the great philosopher confirmeth in his booke of the nature of beasts : as also isiodorus , in naturalibus : for the bowle standeth in the middle of the serpent , brimme full of water ; at which the crow sitting vpon his taile , aimeth at with her bill ; but by reason of the distance , cannot come neere it , and so suffers a tantalian thirst . sidera communem ostendunt in omnibus ignem . septem traduntur numero , sed carpiter vno . deficiente oculo , distinguere corpora parva , &c. they are called pleiades , of their pluralitie , by the grecians . but the latines terme them virgiliae , quod eorum ortu ver finem facit , vel quod vere , exoriunt●r ; i. either because their rising is when the spring goeth out , or that they rise in the season of the spring . pherecides athenaeus affirmeth them to be the seuen daughters of lycurgus , borne in the isle called naxos ; and because they there brought vp liber pater , and nourished him , were by iupiter his father ( who begat him of cadmeian semele ) transposed among the coelestiall signes . their names are , electra , alcinoë , celeno , asterope , merope , tagete , maia . the seuenth of which ( as aratus reporteth ) is difficultly seene or found : which some thinke , concealeth her selfe for feare , not daring to looke vpon the dreadfull figure of orion . others imagin her to fly from the sunne , who is much inamoured of her beauty ; and that she is called electra , and therefore she is said to weare her haire dis-shiuelled , falling loose about her shoulders , being a signe of her feare or sorrow : and of her haire called coma , some giue her the appellation of cometa , which implieth a comet . others conceit her to be merope , who being married , was by her husband called hippodamia . but the greeke poet musaeus informeth vs , that these pleiades were the seuen daughters of atlas ; six of which s●ine clearely , and are visible to all ; but the seuenth is obscured and darkened . the sixe that present themselues to our view , were paramours to the gods : three of which were comprest by iupiter ; who by electra had dardanus ; by maia , mercurius ; by taigete , lacedemon . two were vitiated by neptune , who begat herc●s of alcinoë ; and lycus of celane . mars corrupted asterope , by whom he had oenomaus . only merope associated her selfe with sisiphus a mortall man ; of which ashamed , some think that to be the reason why she obscureth her selfe and will not be seene . et sic de cateris . of the sunne . the sunne ( saith aratus ) is moued in it selfe , and is not whirled or turned about with the world ; but perfecteth his course in the obliquitie of the zodiacke circle ; who in three hundred sixty fiue dayes , and the fourth part of a day , hauing surueyed the zodiacke and euery part thereof in thirty daies ten houres and an halfe , by the ioyning the halfe houres together , in euerie fourth yeare makes vp a compleat day , which is called bisextus . which day is made vp of quadrants ; for when halfs make six whole , that is a quadrant ; this quadrant foure times told , maketh houres , which is a compleat day and night : and in the fourth a bisext . the sunne being fierie of it selfe ( according to the poets ) by reason of his extraordinarie quicke motion , groweth more hot . which fire , some philosophers say , is nourished and encreased by water , and by the vertue of the contrarie element to receiue both it's light and heate ; by reason of which it often appeares to be moist and dewie : and then suffereth an eclipse ( which the latines call defectio ) as often as the moone entreth into the same line through which the sunne is hurried ; to which obiecting it selfe , the sunne is thereby obscured , and therefore it is said to be deficient , when the orbe of the moone is opposed against it . to know the signes of calmes or tempests , of faire weather or foule , the antient astrologers haue left these rules to be obserued . virgil saith , si sol in ortu suo maculosus sit , atque sub nube latet , aut si demi-dia pars eius apparuerit , imbres futures : i. if the sunne in it's rising seeme to be spotted or hid beneath a cloud , or if the one halfe thereof solely appeare , it portendeth raine . varro telleth vs , that if rising it appeare hollow , so that he sendeth his beams from the centre or middle part thereof , part to the north , part to the south , it portendeth weather moist and windy . besides , if it blush or looke red in the set or fall , it presageth a faire day . but if it looke pale , a tempest . nigidius writeth , that if the sun shine pale , and fall into blacke clouds in his set , it signifieth the winde is shifting into the north quarter . the greekes call him apollo : and make him the god of diuination or prophesie , either because all darke and obscure things he discouereth by his light and splendor ; or else for that in his diurnall course and set , hee ministreth so many occasions of sooth-saying or coniectures : sol dicitur aut ex eo quod solus sit , aut quod solus sit aut quod solito per dies surg at aut occidat : he is called sol , either because he is still alone , or that hee vsually day by day riseth and setteth . he is figured without a beard , either for that in his rise or fall he seemeth to be still as youthfull as at the first ; or els because hee neuer faileth in his strength , speed , or power ; as the moone , who is sometimes in the full , sometimes in the waine , alwayes encreasing or decreasing . they also allot him a chariot drawne with foure horses , either because hee finisheth the course of the yeare within the foure seasons , spring , sommer , autumne , and winter ; or else by measuring the day , and distinguishing it into foure parts : agreeable to which , they to his horses haue appropriated proper and fit names ; they are called erythraeus , actaeon , lampros , and philogaeus : erithraeus in the greeke tongue is ruber , red ; because the sunne in his mornings vprise looketh red and blushing . actaeon , i. lucidus ; by reason that after the third houre he appeares more cleare and fulgent . lampros , i. lucens , vel ardens , as shining in his greatest heate and splendor iust in the meridian , climing against the articke circle . philogaeus , i. terram amans , louing the earth ; because towards the ninth houre he declineth or seemeth to precipitate himselfe toward the earth . of the moone . the moone is lower than the sun or any other of the errant planets , and therefore in a much shorter time finisheth her course : for that iourney which the sun is trauelling three hundred sixty fiue dayes and six houres , the moone runneth in seuen and twenty dayes and eight houres ; the sunne passing all the signes in thirty dayes ten houres and an halfe . hence it comes , that so much way as the moone maketh in the zodiacke , the sun fulfilleth in the space of thirty dayes . some of the philosophers are of opinion , that the moone vseth not her owne proper light ; and that one part of her globe or circumference retaineth some splendor ; but that the other is altogether obscure and darke , who by little and little turning her selfe , is expressed vnto vs in diuers figures . others on the contrary affirme , that shee hath her owne perfect globe , but receiueth her light from the sun ; and as far as she is stricken by the sunne , so far she is inflamed ; and by how much she is distant from the sun , by so much her splendor is encreased : and then she is in her defect or eclipse , when the shadow of the earth is interposed betwixt her and the sunne . for in her encrease all breeding things sprout and shoot out ; but in her decrease or waine are extenuated and weakened . moreouer , in her growing , euery humor and spirit is augmented ; the ocean riseth and swelleth ; and the earth is as it were animated with a generatiue heate , &c. the poets call luna , diana , and terme her to be the sister of the sunne , whose appellation is apollo also . of whom they affirm , and would maintaine , that as he hath his spirit from the sunne ; so hee hath his bodie from the moone , whom they hold to be a virgin. they are both said to weare arrowes , because they shoot their beames and rayes from the heauens , downe vpon the earth ; and therefore to beare torches ; because the moone lighteth , the sunne both lighteth and scorcheth . shee is said to ride or be drawne in a chariot with two horses , either for her velocitie and swiftnesse , or else by reason that shee is visible both by night and day : and therefore one of her horses is said to be white , and the other blacke ; shining to vs more apparantly in the winter and sommer seasons , than in the spring and autumne . she is called diana , of diane , in regard she appeareth as wel by day as by night ; and luna , of luceo , because she shineth ; as also trivia , for that shee is pourtrayed in three seuerall figures . of whom virgil saith , tria virginis ora dianae : for one and the same planet is called luna , diana , and proserpina ; that is , coelestiall , terrestriall , and infernal : when she is sub lustris , or bearing light , she is called luna : when she is with her garments tuckt vp , and with bow and arrowes , diana , or the latonian virgin. they will also haue the moone amongst the inferi , to be proserpina ; either for that she shineth by night , or else for that shee is of all the other planets the neerest to the earth . some say that her car is drawne by two oxen or heifers ; because the earth and stones , mettals and creatures , are sensible of her ful , and wain : for euen dung , which manureth the earth , if it be throwne vpon the fields in her encrease , breedeth and casteth ou● wormes . she is said to frequent the groues and forrests ( as diana ) by reason of the great delight she taketh in hunting and the chace . she is also said to be enamoured of endimion , for two causes ; the one , in regard he was the first that was euer knowne to obserue and finde out the course of the moone . and therefore he is said to haue slept thirty yeares , because he spent so much time in the acquiring out so rare a secret : for so monasaeus , lib. de europa , hath deliuered vnto vs. the second cause is , that the humour of the nightly dew , which droppeth also from the stars and planets , is sucked in and commixed with the juice and moisture of herbs and plants , to their better animating and cherishing ; as also being profitable to the flocks of shepheards , in the number of whom endimion was ranked . antient writers haue recorded , that in her aspect may bee found infallible rules concerning either serenitie or tempest . nigidius saith , that if in the vpper part of the moones circle there be discouered any blacke spots or staines , it signifieth much wet and many showers to fall in the first part of that moneth . but if they be visible in the middest of her orbe , at such time as she is in her plenitude , they then betoken faire and cleare weather : but if she looke yellow , or of the colour of gold , it prognosticateth winde ; for the windes grow by the densitie or grossenesse of the aire , by which the sunne or moone being shadowed , it begets in either of them a rednesse . moreouer , if her hornes shew lowring or cloudy towards the earth , it portendeth tempest . aratus saith also , if the boreall horne of the moone seeme any thing streightned , it promiseth a north winde : or if the australl horne be any thing erected , it signifieth a south winde forthwith to ensue . but the quartile of the moone is the most certain index of wind and weather . according to that of virgil : sin ortu quarto namque is ●ertissimus author . an emblem . it presenteth an ideot , who hauing a straw sticking out of either shooe , is persuaded by some waggish boyes , that they are no other than gyues and fetters : which hee conceiuing to be such , casteth himselfe vpon the ground in great griefe and vexation , as one , by reason of these bonds not able to remoue out of the place . the motto , stultitia , ligamur non compedibus : which seemeth to be borrowed from ecclesiastes . . the heart of the wiseman is in his right hand ; but the heart of the foole is in his left hand . and also , when the foole goeth by the way , his heart faileth , and he telleth to all that he is a foole. h●rac . lib. . epistol . ad mecen . writeth thus : virtus est vitium fugere , & sapientia prima . stultitia carnisse . — it is a vertue to fly vice ; and we count him most wise , that is from folly free . there are diuers sorts of folly . saint augustine saith , there is none greater in the world , than to esteem the world , which esteemeth no man ; and to make so little account of god , who so greatly regardeth all men . and saint gregory tells vs , that there can be no greater folly , than for a man by much trauell to increase riches , and by vaine pleasure to lose his soule . it is folly to attempt any wicked beginning , in hope of a good and prosperous ending . or for a man to shorten his life by ryot and disorder , which by temperance and abstinence might be better prolonged . folly is a meere pouerty of the minde . the heart of a foole ( saith syrach ) is in his mouth ; but the mouth of a wise man is in his heart . gregorie saith , sicut nec auris escas ; nec guttur verba cognoscit ; ita nec stultus sapientiam sapientis intelligit : i. as the eare relisheth not meat , nor the throat can distinguish the sound of words ; so neither can the foole vnderstand the wisedome of the wi●e . and seneca the philosopher telleth vs , inter c●tera mala hoc quaque habet stultitia , quod semper incipit vivere : i. amongst many other euills , this also hath folly , that it alwaies beginneth to liue . but saith s. augustine , amongst all fooles , he is the most foole , that knoweth little , and would seeme to vnderstand much . but i come now to the emblema●ist , who thus declares himselfe : spiritus excelso se tollit in astra volatu , at caro , compedibus deprimor , inquit , humi tu , quid vincla voces ; age , nunc videamus inepta morio , vel stramen compedis instar habet . vile lucrum , popularis honos , fugitiva voluptas . haeccine , sint pedibus pondera iusta tuis ? prô viles animas ; devotaque crura catenis vincîmur , nervus nec tamen villus adest . ¶ thus paraphrased : the soule , with swift wings to the stars would fly : the flesh saith , fetter'd on the ground i lye . what call'st thou bands ; looke on that foole , hee 'l say , the straw that 's in my shooe hinders my way : base gaine , vulgar applause , each fading sweet , are those the shackles that should gyue thy feet ? o wretched soules ; ô legs , to fetters deare ; we thinke our selues bound , when no bonds are neare . the morall allusion gathered from hence beareth this motto ; o demens ; ita servus homo est ? grounded from that of seneca ; epistol . . non ego ambitiosus sum ; sed nemo aliter romae potest vinere , non ego sumptuosus , sed vrbs ipsa magnas impensas exigit , &c. i am not ambitious ; but no man otherwise can liue in rome . i am not prodigall ; but without great expences , in the city there is no liuing . it is not my fault , that i am angry or luxurious , for i haue not yet setled the course of my life : these things are to be attributed vnto my youth , not me . but why doe wee so deceiue our selues ? likewise the same philosopher , epist. . in the conclusion thereof ; inter causas malorum nostrorum , est quod vivimus ad exempla , nec ratione componimur , sed consuetudine abducimur , &c. amongst the causes of those euills which happen vnto vs , one is , that wee liue by example , not gouerned by reason , but carried away by custome . that which we see few doe , wee will not imitate ; but that which many practise : as if that were most honest , which is most frequent . according with that of the poet iuvenal , satyr . . — dociles imitandis turpibus & pravis omnes sumus . — but to leaue further enforcing the argument , and come to the author , whom we reade thus : multa quidem totam putrantur inepta per vrbum , cumque petis causam , mos jubet ista ferunt anne igitur stolidi nos string at opinio vulgi ? regulanum vita factio plebis erit ? stamine sic fragili vel stramine morio vinctus vah , sibi compedibus crura sonare putat . serviles , vilesque sumus prô vincômur immo , vincîmur miseri , causaque nulla subest . ¶ thus paraphrased : follies , through all the city frequent be : if aske the cause ? custome , 't is layd on thee . shall the vaine humors of the vulgar sect prescribe vs rules our liues how to direct ? the ideot , with a straw or weake thread bound , thinkes , weighty fetters at his heeles to sound . seruile we are , ( so made by our owne lawes ) to thinke our selues gyv'd , when indeed 's no cause . a meditation vpon the former tractate . true god , true life , from , by , in whom all things that truly liue , haue life , ( from thee it springs : ) god , good , and fayre , from , by , in whom , what breeds goodnesse , or beautie ; all from thee proceeds . from whom to turne , is to fall miserably : in whom to trust , is to stand constantly : by whom to hold , is to rise instantly . whose faith , vnto good actions vs accites ; whose hope , to prayer , and thanksgiuing inuites : whose charity , vs vnto him vnites . who to all wretched sinners hath thus spoken : aske ? haue , seeke ? finde : but knocke , and i will open . whom none can lose , that to the right doth leane : none seeke , but cal'd ; none find , but he that 's cleane . to know whom , is to liue : serue whom , to raigne : praise whom , the soules eternall blisse to gaine : thou art the god all potent , keeper alone , of all that hope in thee ; without whom none can safety find , or be from danger free . " o! thou art god , and there is none saue thee , in heauen aboue , or in the earth below . inscrutable things , and wonders great , wee know , thou work'st , of which no number can be made . praise , honour , glorie , ( more than can be said , ) belong to thee . thou in thy counsels darke , first mad'st the world , and after moses arke , to patterne it : that man in it might see the former glorious structure fram'd by thee . the sunne , the moone , the stars , the planets seauen , pleiades , arcturus , all the host of heauen , thy mighty hand created : times and seasons thou hast for vs appointed ; of which , reasons cannot by man be giuen : ( who hath presum'd of worlds before , and after this consum'd , more to succeed . ) thy wisdome all things knowing , finds these to be but fancies , meerely growing from curiositie ; and can affourd no shape of truth from thy most sacred word : from which , let no vaine boaster be so madde , as the least jot , to take , or ought to adde . make it to vs the onely rule and square by which to guide our actions , and prepare our meditations solely to incline ; but from that centre to deriue no line . so shall those soules thou hast so dearely bought , be perfect , and we praise thee as we ought . as far as th' east is distant from the west , remoue our sinnes from vs : in euery brest plant ( in their stead ) all goodnesse . god immense , ( whose smallest attr'ibute , passeth humane sence ; from whom , in whom , by whom , all things subsist , visible , and vnseene : who as thou list , thy worke about dost compasse ; within , fill ; couer aboue ; below , supportest still . ) keepe vs , the worke of thine owne hands , and free ( whil'st wee put hope , and confidence in thee . ) vs from all euill , guard vs we thee pray , here , euery where , at this time , and for aye , behind , before , within dores , and without , aboue , below , and guirt vs , round about . so wee with lips and hearts vnfeign'd , ( ô king ) to thee ( for all thy benefits ) will sing this hymne . o holy , holy , holy ; thee wee do inuoke , ô bessed trinitie , to enter vs thy temple ; mak 't a place worthy thy iuning there , by diuine grace . this , by the father , of the sonne we craue : this , by the sonne , good father , let vs haue . o holy spirit , that this may be done , wee intreat thee , by the father , and the sonne . quid noscis , si teipsum nescis ? bucer in psalm . the dominations e●● 〈◊〉 : ioannis 〈◊〉 gener : the argvment of the fourth tractate . what ternions and classes be in the coelestiall hierarchee . in what degrees they are instated ; how 'mongst themselues concatinated . angels and daemons made apparant , by ethnicks , and the scriptures warrant . of visions and strange dreames , that proue spirits each where , at all times mo●e : against their infidelitie that will allow none such to be . discourse of fauour , loue , and hate ; of poetry , of deaths estate . th' essence of spirits ; how far they know : their power in heauen and earth below . the second argument . there is no power , 〈◊〉 domination , but from the lord of our saluation . the dominations . a little further let my muse aspire , to take myne eyes from earth , to looke vp higher , vnto the glorious hierarchy aboue ; the blest degrees in which the angels moue . in this , the best theologists assent , that they are substances intelligent , immortall , incorporeall , mouing still ; assisting man , obseruant to gods will. in three most blessed hierarchies th' are guided , and each into three companies diuided : the first is that in which the seraphims bee , cherubims , thrones ; distinct in their degree . the seraphim doth in the word imply , a feruent loue and zeale to the most-high . and these are they , incessantly each houre in contemplation are of gods great power . the cherubim denotes to vs the fulnesse of absolute knowledge , free from humane dulnesse ; or else wisedomes infusion . these desire nothing , but gods great goodnesse to admire . the name of thrones , his glorious seat displaies ; his equitie and iustice these still praise . the second ternion , as the schoole relates , are dominations , vertues , potestates . dominions , th' angels offices dispose ; the vertues ( in the second place ) are those that execute his high and holy will : the ? potestates , they are assistant still , the malice of the diuell to withstand : for god hath giuen it to their powerfull hand . in the third order principates are plac't ; next them , arch-angels ; angels are the last . the principates , of princes take the charge , their power on earth to curbe , or to enlarge ; and these worke miracles . th' arch-angels are embassadors , great matters to declare . th' angels commission hath not that extent , they only haue vs men in gouernment . " god 's in the first of these , a prince of might : " he in the second doth reueale , as light : " is in the last , his graces still inspiring . to know what 's to their offices requiring ; the formost ternion hath a reference to contemplate gods diuine prouidence : prescribing what by others should be don . the office of the second ternion doth his concurring influence disperse vnto the guidance of the vniuerse ; and sometimes hath a working . now we know , the third descends to'haue care of things below ; assisting good men , and withstanding those that shall the rules of diuine lawes oppose . these seuerall companies before related , may with good sence be thus concatinated : first , because loue , of all things that haue being , with diuine nature is the best agreeing , as hauing influence and birth from him ; therefore the first place hath the seraphim . because from loue , all knowledge doth arise , ( for who that loues not god , can be held wise ? ) and therefore in it's proper mansion sits . the second place the cherubim best sits : because from loue and wisedome nothing must or can proceed , but what is good , and iust. therefore the thrones haue the third place assign'd . so that to loue , the seraphim's inclin'd , euen loue vnto the great and holy-one : cherubim , to wisedome : iudgement , to the throne . now because empire ( for so oft it falls ) must needs submit to iudgement when it calls ; and that to empire there of force must be a vertue to maintaine that empiree ; and that this vertue cannot exsist long without a power that is sufficient strong , able their molestation to redouble , that shall this empire , or this vertue trouble : " the second ternion in these heauenly bowers , " are the dominions , vertues , and the powers . further , since power or might nothing preuailes , whereas a light illuminating failes ; and this instruction but two wayes can grow , by word or action : therefore they bestow the next place on the principates , as those who the most eminent actions still dispose . then to th' arch-angels , who from the blest trinity , the chiefest principles of our diuinity vnto our deare saluation necessary , 'twixt heauen and earth immediatly carry . to th' angels , last ; whose industry extends to creatures , men ; and so their power ends in things inferior : this is the oeconomy of the most blest and sacred hierarchy . yet notwithstanding some there are , and those pretending no small iudgement , that oppose not onely this faire order and degree , but hold , no spirits at all , or angels be . the sadduces thus argue ; if such were ? we doubtlesse should of their creation heare , from moses , who his first booke doth begin both with the world , and all things made therein ; but makes of them no mention . and againe , if they be nam'd in text ? 't is to restraine man within moderate bounds , and keepe in awe th' irregular , that would transgresse the law : else , to our dull capacities conuey ( by naming such ) things , that our weakenesse may the better vnderstand . therefore they blame plato , who spirits doth so often name : and socrates , with all the stoicke crew , who to foole men , and make them thinke they knew things hid from others ; in ambitious pride deuis'd such ●oyes , neuer exemplify'de . besides , if there be spirits ? it implies , they must be either friends or enemies . if friends ? they would continue vs in health , bestow vpon vs wisedome , empire , wealth : but these , we see , are otherwise obtain'd ; knowledge and arts by industry are gain'd ; empire , by vertue ; riches purchac'd are by labour ; health , by keeping temperate f●●e . if enemies ? they hourely would extend their powers malevolent , mankinde to'offend ; especially those that themselues assure there are none such ; and that 's the epicure and sadduce ; yet these they hate in vaine : none are from rocks precipitate , few slaine ; but they with others in like safety stand , as well secur'd by water , as by land . but in opinion contrary to these , plato , plotinus , proclus , socrates , iamblicus , porphirius , biton , were ; the first of whom thinke you thus speaking heare : the nature that 's intelligible , growes to nine distinct degrees ; which he thus showes : the first is god ; idea's haue next place ; soules of coelestiall bodies haue the grace to be third nam'd , ( intelligences they are styl'd ; ) arch-angels in the fourth beare sway ; the fift , the angels ; the sixt , daemons claime ; heroes the seuenth ; the principates haue name in the eighth forme ; to princes doth belong the ninth and last● mens soules are not among this catalogue ; for these , as they incline to vertue or to vice , he doth confine either vnto those angels that be good , or the bad daemons , ( so hee 's vnderstood ; ) being accordingly in that regard subiect to sence of torment , or reward . i'insist on these too long , and now proceed to proofes more pregnant , such as we shall need . as god's eternall , void of all dimension , not subiect vnto humane apprehension ; and as of all things th' vniuersall cause , them gouerning : not gouern'd by the lawes of ought which is aboue him . and we finde , men , beasts , and plants , each creature in his kinde is gouern'd ; but it selfe doth beare no sway . reason to truth thus points vs out the way , that in so distant and remote a state , needs must be creatures intermediate . and as we see in nature , bodies be ( as mettals , stones , and of like qualitie ) which haue no life ; others againe there are , as men and brutes , that haue in either share . so betwixt these must be by consequence ; vnbodied things that haue both life and sence , and these the spirits , dreames will teach vs plaine , by their euents , that such about vs raine , to warne vs of the future . thus we read ; simonides finding a body dead , gaue it due rights of buriall ; with intent , next day to take leaue of the continent , and to be shipt to sea . but the same night , this body , without terror or affright , appear'd to him , and warn'd him to refraine his purpos'd voyage ; for if he the maine prov'd the next day , in that barke he did hire , he should by shipwracke perish and expire . forewarn'd , he left his passage ; and 't was found , the ship was that day sunke , the people drown'd . now whence can any guesse this vision came , vnlesse't were from a spirit ? for what name can they else giue it ? sylla in a dreame was told , his death was neere : in feare extreame he wakes , he rises , calls his friends , his state in order sets ; yet all this while no fate did seeme to threat him : neither sence of paine had he that time either in breast or braine . which his friends seeing , did his dreame deride : yet he that day was apoplext , and dy'de . brutus and cassius in a battell set , with great augustus at philippi met : the night before the conflict , caesar , cras'd , kept both his tent and bed ; which much amas'd the generall host. marcus a●torius , then his chiefe physition , ( of all other men most chary of his person ) in his sleepe was by minerva warn'd , the prince should keepe his bed no longer , but in any case be in the battels front , the foe t' outface : for of this ( done or not done ) was ensuing his future safety , or his present ruin . augustus was persuaded , left his tent , and mounted on his steed . obserue th' euent : the toile and labour that he tooke that day , did not alone his feuer driue away , restoring him to health ; but as it hap'd , was cause that he a greater danger scap'd . for brutus souldiers thinking him still weake , did with maine force into the battell breake ; seising his tent , his bed away they beare , presuming still they had augustus there . 't is noted , how calphurnia did complaine the very night before her lord was slaine , beseeching him , with sighs and many a teare , that he the next dayes senat would forbeare ; because of her sad dreame , which told his fate . but he in his ambition obstinate , holding such vaine predictions of no force , with poniards stab'd , was made a liuelesse corse . nay he himselfe not many dayes before , dream'd , he was snatcht away from earth , and bore aboue the clouds ; where , with majesticke looke , to welcome him , iove by the hand him tooke . amilcar , who the carthaginians led ; besieging syracusa , in his bed him thought , that in his depth of sleepe he saw a souldier arm'd , inuiting him to draw his army neerer ; for ( his fame to crowne ) he the next night should sup within the towne . encourag'd thus , he early rose next day , his carthaginian ensignes to display ; and gaue a braue assault : and yet he found but a false omen , being tooke and bound , was to the city led , fate to fulfill , where he both supp'd and lodg'd against his will. wise socrates , the night which did precode the day that plato came to heare him reade , dream'd , that he saw into his bosome fly a milke-white swan , that sung sweet melody . this at the instant though he did neglect , yet on the morrow , pleas'd with his aspect , he tooke him in his armes , and with extreame rapture of ioy , he call'd to minde his dreame . and though the childe was then of tender age , th' euent did aptly fi● with his presage . nor do i these from prophane authors cull , as if the sacred scriptures were not full of like examples ; stories manifold are in the testaments both new and old. ioseph , from his owne visions did diuine ; and so from pharaoh's , of the eares and kine . the baker and the butler dreamd ; it fell to both of them as ioseph did foretell . nabuchadnezzars image and his tree , were of such things predictions , as should bee . god call'd to samuel in his sleepe , and told what should betide to ely , being old . like visions too haue been conferr'd vpon good david , and his sonne king salomon . and in the gospell , ioseph in his rest , was bid to take to wife the euer-blest and holy virgin. after , to forsake that countrey ; and his spouse and infant take , and with them into aegypt make all speed , till the kings death , which shortly did succeed . we likewise reade , the wise men of the east were in a dreame forewarn'd , to see that * beast herod no more ; nor turne the way they came . how many of this nature might i name ? as that of shimeon , and of pilats wife : examples in the holy text are ri●e , and each where frequent . then there is no doubt but there are such to leade vs in and out . in visible forme they likewise haue appear'd , been seen to walke , to eat , to drinke and heard to speake more oft . two abraham did receiue into his tent ; and hauing ( by their leaue ) first washt their feet , they dranke with him , and eat ; at least vnto his seeming , tasted meat . an angell to yong t●by was a friend , and trauel'd with him to his journies end . an angell 't was , of the coelestiall crew , that in one night all aegypt● first borne slew . when daniel was with hunger almost dead , him in the lions den an angell fed . an angell came to lot. an angell 't was met balaam , and put speech into his asse . like stories from the gospell we may gleane , both of good angels , and of spirits vncleane . the angell gabriel in full forme and fashion brought to the virgin her annuntiation . he that before our blessed sauiour stood , to bring him comfort when his sweat was blood . he that from prison did saint peter free , and made that night a gaole-deliuerie : he that tooke philip vp , and to the place brought him where then c●ndaces eunuchwas ; those that vnto the women did appeare , ( when christ was rose from death ) in vesture cleare ; all these were blessed angels . of the bad we likewise many presidents haue had : as those with which mens bodies were possest , some dumbe , and others speaking ; who confest our sauiour to be god. some deafe ; and when one did torment the wretched gadaren , with many other of that hellish rout , whom christ himselfe extermin'd and cast out . but now , with leaue , a little to digresse , to finde some learned , ( or esteem'd no lesse ) what they of spirits thought . it doth exist vpon record , the iewish cabalist rabbi achiba was of constant minde , ( and wrot ) we spirits should in all things finde ; in earth , in euery riuer , brooke , and fountaine ; in floud , in well , in valley , hill , and mountaine ; in plant , herbe , grasse , in shrubs , in euery tree : and when these spirits 'mongst themselues agree , earth yeelds aboundance , and affords encrease , trees swell with fruits , fields flourish by this peace : the seas are calme , the riuers wholsome , and yeeld fish in plenty , floating on the sand : the aire is tempe'rate . but when they contend , the earth growes barren , fruitfulnesse hath end ; mildewes and rots destroy both grasse and graine , and then the labouring ploughman toiles in vaine . fruits wither on the trees , riuers rebell , leaue bare their channels , or in torrents swell : the fountaines grow vnhealthfull , and distaste ; and in this mutinie all runnes to waste . the mustring clouds obscure from vs the sun ; the heav'ns themselues into disorder run ; by shoures tempestuous , and rough stormes of haile , then inundations on the earth preuaile . the lightnings flash , and loud-voyc'd thunders rore , as if time , tyr'd , his journey had giuen o're . now , as th'agreeing spirits cause our health , pleasure , strength , gladnesse , with encrease of wealth : so those that are dissentious breed disease , want , sorrow , dearth , with all things that displease . learn'd abram avenz●●a the magition , and rabbi azariel ( making inquisition by carefull study ) in their works relate the cause to vs , of extreme loue or hate : why that a man , his kindred and allyance , ev'n his owne naturall bloud , sets at defiance ; and yet his strange loue should so far extend , one that 's meere forreigne to select his friend . againe , as we by proofe finde , there should be 'twixt man and man such an antipathee , that though he can shew no iust reason why , for any wrong or former injurie ; can neither finde a blemish in his fame , nor ought in face or feature iustly blame ; can challenge or accuse him of no euill : yet notwithstanding hates him as a deuill . they giue this reason ; the good angels , they so far to peace and vnitie obey , that in the first they labour to attone , and ( could it be ) to make ev'n opposites one ; bee'ng still at hand , a friendship to persuade 'twixt such as seeke each other to inuade . when the malignant spirits sole intention is to set men at discord and dissention ; to kindle malice , and the spleene inflame , to hate , yet shew no reason whence it came ; ready to make him fly in that mans face , whose friendship others gladly would embrace . king ferdinand of spaine ( their annals say ) in his procession on a solemne day , attended by his traine ; in barcelon was by a traiterous spaniard set vpon with a short dagger , and had then been slaine , had he not worne that time a golden chaine , which stayd the fatall blow . the traitor tooke , and put to th' racke ; with an vndaunted looke and constant suffering , could no other reason giue to the king , of his vnnaturall treason , but , that the cause which to that act compeld him , was , he ne're lov'd him since he first beheld him : nor could he brooke him then , or reason why shew of this deepe and strong antipathy ; but in the midst of all his tortures vow'd , if instantly he freedome were allow'd , and that the king would him againe restore to his first state , hee 'd kill him ten times o're . hence comes it , that some iudges are not cleare . when malefactors at the bar appeare . of this they are made conscious , when there 's brought euidence 'gainst one , bee 't for a thing of nought , his crime he aggrauates ; and in his fury , if they not guilty bring , sends backe the iury ; stretches each quiddit of the law , to finde him culpable , onely to please his minde . againe ; if for some capitall offence another's brought : though law hath no pretence , nor conscience , colour , how to make his peace ; yet he shall striue th' offendor to release ; cite statutes in his fauour ; what appeares most grosse , seeke to extenuate ; and with teares , if so the iuries verdict 'gainst him run , pronounce the sentence as against his sonne : neither by him perhaps before-time seene . whence is the cause then of this loue or spleene ? ev'n princes are not from this passion free : in some kings courts how many rais'd we see ? one ev'n as high as hamon lifts his head , and y●t for all that , no desert can plead : when as poore mordechai , envy'd , out-brav'd , who notwithstanding the kings life he sav'd , obscurely liues , his seruice not regarded , nor with a single sheckle once rewarded . nor doth the prince in this , his power abuse ; which by a story i can thus excuse . two beggars , as an emperor once past by , saith one , o , would this great man cast an eye vpon our wants , how happy were we than ? saith the other ; how much happier were that man , on whom the prouidence of heav'n would daine a gracious looke ? these words were spoke so plaine , the prince o're-heard them ; and commanded both to come to court. the silly men were loth , fearing they 'had spoke some treason . brought they were into a stately roome , and placed there in two rich chaires ; and iust before them spread a table with two bak'd meats furnished ; both without difference , seeming alike faire , one cram'd with gold , other nought saue aire . for these , they two cast lots : to him that said , he that trusts heav'n , that man is only made , hapned the gold. to the other , ( that said , well shall he thriue that trusts man ) th' empty fell . the emperor made this vse on 't : lords you see what a great traine hourely depends on me : i looke on all , but cannot all preferre that in my seruice merit . nor do i erre ; 't is their fate , not my fault : such onely rise by me , on whom heav'n bids me cast mine eyes . how comes it , that a poet shall contriue a most elaborate worke , to make suruiue forgotten dust ? when no king shall expire , but he brings fuell to his funerall fire : no optimate falls from the noble throng , but he records his elegeicke song in mourning papers : and when all decayes , herse , shewes , and pompe ; yet that resounds his praise . of euery match and royall combination , his pen is ready to make publication : when all proue ag'd , forgotten , and blowne o're , " his verse is still as youthfull as before ; " and sounds as sweetly ( though it now seeme dead ) " to after-times it shall be euer read . what 's gentry then ? or noblesse ? greatnesse what ? the ciuill purple ? or the clergy hat ? the coronet or mitre ? nay , the crowne imperiall ? what 's potencie ? renowne ? ovations , triumphs , with victorious bayes ? wisedome or wealth ? can these adde to thy dayes ? inquire of roman brutus , ( syrnam'd iust ) or salomon the wise , they both are dust. learn'd aristotle , plato the diuine ; from earth they came , and earth , they now are thine . where are the worthies ? where the rich , or faire ? " all in one common bed involved are . mans life 's a goale , and death end of the race ; and thousand sundry wayes point to the place : from east , the west , the north , the south , all come ; some slow , some swift-pac'd , to this generall doome . some by the wars fall , some the seas deuoure ; certaine is death , vncertaine though the houre . some die of loue ; others through griefe expire ; beneath cold arctos these ; they by the fire , the torrid zone casts forth ; forc'd to endure the scorching and contagious calenture . some the spring takes away ; and some the fall ; winter and sommer , others ; and death , all. consider well the miserie of man , and weigh it truly ; since there 's none but can take from his owne and others , thousand wayes ; but yet not adde one minute to their dayes . for now the conqueror with the captiue's spread on one bare earth , as on the common bed : the all-commanding generall hath no span of ground allow'd , more than the priuat man. folly with wisedome hath an equall share ; the foule and faire to like dust changed are : this is of all mortalitie the end . thersites now with nereus dares contend ; and with achilles , he hath equall place , who liuing , durst not looke him in the face . the seruant with the master ; and the maid stretcht by her mistresse : both their heads are laid vpon an equall pillow . subiects keepe courts with kings equall ; and as soft they sleepe , lodging their heads vpon a turfe of grasse , as they on marble , or on figur'd brasse . blinde homer in the graue lies doubly darke , against him now base zoylus dares not barke . to him what attributes may we then giue ? and other poets , by whom all these liue ? who as their putrid flesh is long since rotten , so in their sepulchres had lay'n forgotten , like common men ; had not their muse high-flying , kept both these worthies and themselues from dying . how in these dayes is such a man regarded ? " no , not so much as oile or inke rewarded . yet shall a sycophant or ballading knaue , if he but impudence and gay cloathes haue ; can harpe vpon some scurrilous iest or tale , ( though fifteene times told , and i th' city stale ; ) command a great mans eare ; perhaps be able to prefer sutes , and elbow at his table ; weare speaking pockets ; boast , whom he doth serue : when meriting men may either beg or starue . past ages did the antient poets grace , and to their swelling stiles , the very place where they were borne , denomination leant . publius ovidius naso had th' ostent of sulmonensis added , and did giue the dorpe a name , by which it still doth liue . publius virgilius likewise had th' addition of maro , to expresse his full condition . marcus annaeus , lucanus seneca , bore title from his city corduba . caius pedo was styl'd albinovanus : aurelius olympius , nemesianus . some from the nature of their poëms : thus , caius lucilius was call'd satyrus : so livius andronicus , epicus : and lucius accius syrnamed tragicus . &c. some , from their seuerall countries , because they were forrein borne : terens , from africa , is publius terentius afer read . titus calphurnius , siculus , as bred in sicily . so many others had ( and that for sundry causes ) meanes to add vnto their first : for with their worth encreast their stiles ; the most grac'd with three names at least● our moderne poets to that passe are driuen , those names are curtal'd which they first had giuen ; and , as we wisht to haue their memories drown'd , we scarcely can afford them halfe their sound . greene , who had in both academies ta'ne degree of master , yet could neuer gaine to be call'd more than robin : who had he profest ought saue the muse , serv'd , and been free after a seuen yeares prentiseship ; might haue ( with credit too ) gone robert to his graue . marlo , renown'd for his rare art and wit , could ne're attaine beyond the name of kit ; although his hero and leander did merit addition rather . famous kid was call'd but tom. tom. watson , though he wrote able to make apollo's selfe to dote vpon his muse ; for all that he could striue , yet neuer could to his full name arriue . tom. nash ( in his time of no small esteeme ) could not a second syllable redeeme . excellent bewmont , in the formost ranke of the rar'st wits , was neuer more than franck. mellifluous shake-speare , whose inchanting quill commanded mirth or passion , was but will. and famous iohnson , though his learned pen be dipt in castaly , is still but ben. fletcher and webster , of that learned packe none of the mean'st , yet neither was but iacke . deckers but tom , nor may , nor middleton . and hee 's now but iacke foord , that once were iohn . nor speake i this , that any here exprest , should thinke themselues lesse worthy than the rest , whose names haue their full syllable and sound ; or that franck , kit , or iacke , are the least wound vnto their fame and merit . i for my part ( thinke others what they please ) accept that heart which courts my loue in most familiar phrase ; and that it takes not from my paines or praise . if any one to me so bluntly com , i hold he loues me best that calls me tom. heare but the learned buchanan complaine , in a most passionate elegiacke straine ; and what emphaticall phrases he doth vse to waile the wants that wait vpon the muse. the pouertie ( saith he ) adde vnto these , which still attends on the aönides , as if that poenia were their queene and guide , and vow'd , amongst them euer to reside . whether thou do'st of turkish battels sing , or tunc thy low muse to a softer string : or whether thou the gentle socke dost weare , tickling with pleasure the spectators eare : whether thou in the lofty buskin rage : when the long tragicke robe doth brush the stage , thou , pouertie along with thee shalt bring , whether thou poëms write , or poëms sing . seuen cities warr'd for homer being dead ; who liuing , had no roofe to shrowd his head . poore tityrus deplores his fathers fields ; rome , to the hungry statius scarce bread yeelds . naso , who many in that kinde surpast , beyond the hyperborean pole was cast : nor could shew cause for being thither cha●'d , but , that he lov'd the sisters ; they , him grac'd . nor hath the poets patron 's selfe been free from the strict lawes of dire necessitie ; but forc'd , through want , amidst the fields and groues , to keepe and feed th' aemonian herds and droues . wherefore calliope ( who sung so well ) did liue so long a maid ; can any tell ? she had not been a virgin to this houre , but that ( to marry her ) she wanted dower . meane time we spend our fruitlesse houres in vaine , and age , of want and hunger doth complaine ; it grieues vs now , although too late , at last , our youth in idle studies to haue past ; and what a folly 't is , we now haue found , to cast our seed in an vnfaithfull ground : that in our youth we haue layd vp no store , which might maintaine vs when our heads be hore ; and that our shaken vessell , torne and thin , can finde no easie port to harbor in . then barren muses , seeke some other friend , for i henceforth a thriuing course intend . none with fresh violets my ashes grace , or strow sweet fragrant roses in the place . if any loues me , and intends to giue ? i wish to taste his bounty whilest i liue . what care i , when the fates my thread haue spun , though briers and thornes my graue shall ouer-run . thou tragicke buskin , and thou comicke socke , prime muses of the novenary stocke ; at length awake from your long bedded sloath , and giue me but one answer from you both : whence growes this innovation ? how comes it , some dare to measure mouthes for euery bit the muse shall tast ? and those , approv'd tongues call , which haue pleas'd court and city , indeed all ; an vntun'd kennell : when the populous throng of auditors haue thought the muses sung , when they but spake ? how comes it ( ere he know it ) a puny shall assume the name of poet ; and in a tympa'nous and thrasonicke stile , ( words at which th' ignorant laugh , but the learn'd smile , because adulterate ) and vndenizen'd , he should taske such artists as haue tooke degree before he was a fresh-man ? and because no good practitioner in the stage lawes , he miss'd th' applause he aim'd at ; hee 'l deuise another course , his fame to'immortalise : imploring diuers pens , ( failing in 's owne ) to support that which others haue cry'd downe . it was not so of old : virgil , the best of epicke poets , neuer did contest 'gainst homer . ovid was so far from hate , that he did rather striue to imitate , than maligne others : for of him we reade , that he did honour all who did precede : to loue those that came after , present , all , indeed the muses friends in generall . i spare to speake of those that liue ; i'embrace their loues , and make them vmpires in this case ; who would , to curbe such insolence ( i know ) bid such yong boyes to stay in iericho vntill their beards were growne , their wits more staid ; and not to censure others , till they'aue made works to exceed theirs ; to abide the test of rough censorious browes ; better the best : to attract the eares and eyes of princes . when they haue done this , ( as some they enuy ) then they may be admitted free-men , and so striue by industry , how in that way to thriue . these at the bench aime ; but mistaken far , for they must first be brought vnto the bar. perhaps too , there 's some other matter in 't , these so ambitious are to be in print ; and fearing their owne weakenesse , therefore raile , hoping to get their bookes the better sale . but 't is a foolish pride to'awake those muses ( which otherwise had slept ) at their abuses . of this neglect , or rather grosse despight , will you the reason ? as these rabbins write ; in learned men ( or morall , or diuine ) there gouerne spirits they call saturnine , that only dote on pouerty , and which will not endure that such men should be rich : but still against those ioviall spirits , that ar ' about great men , they be at mortall war. who ( though these magnates be of generous mind , and in themselues to bounty well inclin'd , with euery other goodnesse ) thus inuade the noble patriot , ( th' author to vpbrade ; ) this pamphlet borrow'd is perhaps , or stolne ; either the stile too pinching , or too swolne : else , by the mouthes of others they complaine , 't was done in flatterie , or hope of gaine ; and so diuert them from their good opinion . " i hope such spirits haue not still dominion . now those whom they mercuriall spirits call , possessing them of no desert at all , ( of whom i speake ) aptly their humors bend , to sooth vp such as great men stil attend ; and ( as by a conspiracie ) so apply their mutuall paines and common industry , that ( by the saturnines not bee'ng offended ) what er'e they do is fauour'd and commended . i write not this in a persuasiue way to giue faith to ; but tell you what such say as were great iewish doctors : make expression of what they writ . excuse then my digression . yet all this while we haue not gon so far , as to define to you what angels ar ' . it is a question difficult and hard , and hath been in the holy text much spar'd . much more perspicuous 't is , to signifie the nature of th' eternall deitie , than th'angels essence : because that relation is much more neerer vnto our saluation . yet notwithstanding , mans industrious reach ( as far as probabilitie can stretch , ) hath sought to plumbe that depth with reasons line . much better 't is ( saith one ) of things diuine , coelestiall , and superior , to enquire something , ( although but little ) and admire ; than of the things inferior , and below , be able to demonstrate much , and know . now the word angelus doth not imply his proper essence , but doth signifie his place and office , as gods messenger . it is a name , to no philosopher was knowne of old : spirits and minds they knew , but not the angels ; they to them were new . all that aboue the moone haue their aboads and residence , the platonists call gods . all those sublunary , they daemons styl'd ; as apuleius , in his booke compyl'd de deo socratis , makes ample mention , according to his humane apprehension . we know their places , and their offices , but of their natures and their substances , onely so far ( no farther ) we dare skan , than that they are more excellent than man. thus by the psalmist warranted , who sayes , ( when our nobilitie he semees to praise , and what man was before he did transgresse ) thou mad'st him than the angels little lesse . some would allow them bodies : and of them , tertullian one ; another , origen . from genesis : the sonnes of god ( 't is there ) seeing mens daughters , and how faire they were , tooke them to be their wiues . now both agree , that these no other could than angels be . who if they married , must haue bodies ; those compos'd of forme and matter , to dispose , else how should they haue issue ? and againe ; how are bad sprites sensible of paine , in hells eternall torments , if there faile that substance on the which fire may preuaile . so diuers of the fathers were of minde : for in saint austines comment you may finde , the subtile essence of the angels ( pure at first , that they more fully might endure the sence of fire ) was grossed in their fall , of courser temper than th' originall . moreouer , damascenus is thus heard ; each thing created , if with god compar'd , ( who onely incorruptible is ) shall finde them grosse , and all materiall in their kinde . for he alone 't is , we may truly call vnbodied , and immateriall . ambrose , lactantius , and basilius , rupertus , atlas , athanasius , with firmianus , did beleeue no lesse , as more at large their publique workes expresse . to these , oppos'd in censure others are , who in their best of judgements , not once dare allow them bodies , but meere spirits to bee , void of all matter : and in this agree nazianzen , gregorie , thomas aquine , saint chrisostome , and thomas argentine , alexander alexandri , and marselius , bonaventura , augustinus niphus , hugo de s. victore , scotus ; men gen'erally approv'd , and with these damascen : who saith , that in respect of god on hye , ( his pewer and most inserutable qualitie ) they may be said to haue bodies ; yet he wou'd not haue it be so simply vnderstood , but that they are not all so exquisite , as mutable , confin'd to place finite . when as his nature , more diuine by farre , is subiect to no change , as angels ar ' ; an infinite , a majestie so immence , no place can circumscribe his eminence . to leaue authorities , yet make this plaine , let 's see what grounds from reason we can gaine : if they haue bodies ? they must needs be linkt of members , as mans is ; organs distinct , and like composure ; else they must be fram'd confus'd , and without those which we haue nam'd . if limbs and organs ? consequently then they must haue sence : if sence ? passions , as men ; and therefore capable of perturbation , so of corruption , and of alteration ; as bee'ng compos'd of contraries ? if we say , th' are from corruption free ? t' infer that they their bodies neuer can put off , and so into a grosse absurditie they grow , to make them in worse state than man : for he puts off all cares with his mortalitie . but on their perpetuitie doth depend trouble and toiles sence , which can neuer end . againe , if bodies ? they must either be hard , to be felt , and of soliditie ; or else liquid and soft . if stand vpon the last , th' are signes of imperfection , subiect to be diuided , and to take strange shapes vpon them , and the first forsake : as , to be chang'd to water or to aire . which doth not stand with sence : for if we dare allow them hard and sollid , we' are deluded ; since such , from other bodies are excluded , ( as in dimention limited , and space ; ) " because two bodies cannot haue one place . nor can they with that quicke celeritie moue in one sphere , then in another be . 't must likewise follow , that such as are sent downe to the earth , cannot incontinent , but with much difficultie or'ecome the way ; first in one heav'n , then in another stay ; haue time to penetrate ( as needs it is ) now that coelestiall body , and then this . when as ( if alphraganius we may trust , or thebit , arabs both ) of force it must be a great distance . for these authors write , if that an angell in his swiftest flight , should from the eighth heauen , to the earth descend , a thousand miles in threescore minutes to spend , ( so far remote they are , if truly told ) six yeares six moneths his journey would him hold . but now , what difficult to some may'appeare , to reconcile , and all those doubts to cleare : ev'n as mans wisdome being lustly way'd with gods , to be meere foolishnesse is said ; not that it is in its owne nature so , and that , than brutes , he doth no further know ; but in respect of god's , so pure and holy , it in that sence may be reputed folly. so th'vncorporeall spirits , bodies claime , which if we with th' almighties essence name , in that regard , 't is palpable and grosse , no better to be styl'd than dung and drosse . now by the sonnes of god , who beheld then , the daughters which were said to be of men , is meant the sonnes of seth , ( to make it plaine ; ) seeing those daughters which were come of cain , of them tooke wiues , each where he liked best . heare in a lateran councell , what 's exprest touching spirituall and corporeall creatures ; distinguisht thus : the great god , of all features the sole creator , visible and vnseene , spirituall , and those which bodied beene ; who from times first beginning hath both fram'd , spirituall , and those corporeall nam'd ; by which we vnderstand angelicall , and mundane here below . he after all , did then create man in his blest estate , both soule and body to participate . the phrase of scripture doth confirme as much , as oft as it doth on the spirit touch : a substance without body it approoues . the spirit is god ( saith iohn ) and it behooues all such as will in worship fall before him , meerely in spirit and in truth t'addore him . besides , saint luke doth witnesse , one mans brest , at once of a whole legion was possest of vncleane spirits . which had they bodies , how could it sufficient place to them allow to'inhabit ? when each legion doth by list , of six thousand six hundred sixty six consist . if there be any of saint gregories mind , to thinke that angels are to place design'd ? all such must vnderstand , it is not meant according to the limited extent of their angel-like substances , but rather ( which from their great employments we may gather ) of their owne vertues the determination , in the determin'd place of operation . nor is 't of force , that angels by their fall should gaine a substance more materiall , on which th' infernall fire it selfe might feed : of such a spissed substance there 's no need , since of their lasting torments , without pause , the fire is not the sole and principall cause ; but as an instrument , a power it hath from gods owne hand and iust incensed wrath . to the three ternions i returne againe , linkt fast together in a nine-fold chaine ; 'mongst whom there 's difference in intelligence , as there is in degrees of excellence : for the more noble , to the lesser still infuseth knowledge , by th' almighties will. the second to the third is like industrous , and , as degreed , 't is more and more illustrous . this knowledge more perspicuous is and cleare in the first chorus , than it doth appeare i th' second , third , or fourth , so to the last , of those that are o're things terrestriall plac't . this in the prophet zacharie's made plaine : when god his people would redeeme againe from their captiuitie in babylon ; he in his vision saw the holy-one reueale it vnto one of the superiors , which he communicates to his inferiors ; they to the prophet . vnto this coheres what in saint austines booke as plaine appeares ; as we perceiue the moone , the stars t'out-shine , and the sunnes light more splendrous and diuine , than the moone 's shewes ; so'tis in the degrees of those forenam'd coelestiall hierarchees . foure angels , as foure vice-royes , are exprest , to sway the foure windes , plac'd aboue the rest ; all princes , and with mighty power endu'd , remarkable for that their celsitude . the east , whence eurus blowes , swayes michael : the west , whence zephyre breathes , guides raphael : the north , whence boreas blusters , gabriel : the south , whence auster comes , rules vriel . which from th' evangelist some doctors ground , because 't is in th' apocalips thus found : on the foure angles of the earth i saw standing foure angels , those that kept in awe the foure great windes , restraining them from blowing on earth , on sea , or any tree then growing . some write , that ouer euery heauen or sphere , a seuerall angell's plac'd , and gouernes there . the sophists , those intelligences call : the hebrewes , cherubims : whose lots thus fall ; metraon doth the primam mobile guide : ophaniel , in the starry heav'n reside : the sunnes sphere , varcan : the moones lower rayes arcan disposeth : mars ( his ) lamach swayes ; mercuries , madan : ioves , guth : venus star , iurabatres : and saturne's seene from far , maion : and all these in the height they'enioy , haue power , inferior spirits to employ . seuen angels ( as the scriptures witnesse ) stand before th' almighty , prest at his command ; and these by his diuine infusion , know how to dispose of all things here below , as those coelestiall : who doth institute those seuen , his diuine will to execute . yeares , dayes , and houres , amongst them they diuide ; the planets and the stars they likewise guide . the president of sol is raphael ; the guardian of the moone , call'd gabriel : chamuel the third , mars his bright star protects ; michael , the sphere of mercury directs : adahiel , o're iove hath domination ; and haniel , of venus gubernation : zaphiel is saturnes prince . and of spirits seuen saint iohn makes mention , with their place in heauen : i saw seuen angels stand before the throne of the almighty ; and to euery one a seuerall trumpet giuen . [ &c. ] the rabbins , they , and cabalists , further proceed and say , ( how warranted i know not ) that there be twelue potents of this diuine facultie ; three orientall , and three occidentall ; three septentrionall , and three meridionall . chaoz the first great easterne power they call , whose prince malthidielis , and he swayes all that doth belong to aries : the next place corona hath ; and varchiel hath the grace of that to be chiefe regent : leo hee hath subiect in his second empyree : hermaus the third ; adnachiel doth carry that potencie , and rules the sagittary . the first power austral they panthaeon stile ; asmodes prince , in that doth reconcile the signe call'd taurus : and the second , tim , hamabiel is the prince that gouernes him . in the signe virgo , haim is the third borne , hannuel the prince , and gouerns capricorne . the first septentrionall , bethzan , manuel prince , and he the signe of cancer doth conuince . the next , zonocharel by name they know , barchiel the chiefe , and rules o're scorpio . ouer the third , elisan , varchiel reignes ; he pisces in his principate containes . the first of th' occidentall , gelphor , and ambriel the prince ; the gemini they stand beneath his sway . bleor the next ; his lord , zaniel , who guides the scepter and the sword. caphet the last ; cabriel the president , and o're aquarius hath the gouernment . others there be that do not doubt to say , that the foure elements are forc'd t' obey foure seuerall angels : seraph reignes o're fire ; cherub the aire ; and tharsis doth aspire ouer the water : and the earths great lord , ariel . the hebrew rabbins thus accord . but since of these the scriptures make no mention , far be it that the least of mine intention should be ro create angels . hence it came , that at a roman councell , in the name . of zachary then pope , one aldebert , another clement , seeking to subuert the church by schismes ; were to the consistorie summon'd , and there conuict of heresie . for thus they pray'd ; o angell vriel , angell adimus , angell raguel , angell sabaothe , angell michael , angell tubuas , angell semibel , &c. this in the synod was no sooner read , but they thus instantly were censured . the very words of that decree these are : of all those names , most of them new and rare , of whom they invocate , michael alone , an angell we acknowledge ; the rest none . by that , and elsewhere it is manifest , that other names than are to vs exprest in sacred scriptures , none ought to deuise ; since from such curiosities arise schismes , heresies , opinions execrable , ( erring from truth ) diuellish and damnable . nor are these darke words , by these rabbins vs'd , other than phancies , not to be excus'd ; wherein some things signifi'cant are exprest , borrow'd from naturall causes at the best . for instance ; seraph , if we but retyre to the words force , importeth nought saue fire : cherub , aire ; tharsus , water ; ariel , earth : and these at first had from those doctors birth , ev'n by their owne confession . if you please , thinke of the rest as hath been said of these . creaturae quaedam aeterna sunt à posteriore ; à priore solus deus est aeternus . explicit metrum tractatus quarti . theologicall , philosphicall , poeticall , historicall , apothegmaticall , hierogriphicall and emblematicall obseruations● touching the further illustration of the former tractat. as fire cannot be long smothered , but it will finde vent ; nor the sunne be so eclipsed and clouded● but it will soone worke it selfe into it's owne natiue glory and splendor : so the omnipotencie of the great creator cannot be so darkened , either by the stupidity of the ignorant , or the malicious obstinacie of the seeming-wise , but euen out of their voluntarie blindnesse it will extract it 's owne brightnesse . prophane lucian , who so generally taxed all the gods , as that he was held scarcely to beleeue that there were any , and therefore purchased to himselfe the character of blasphemus maledicus , &c. yet he in one of his coelestial dialogues ( so stiled because they meerely consist of conference held amongst the vpper deities ) in a discourse betwixt ma●s and mercury , introduceth mars speaking of iupiter to this purpose : — i will , ( saith he ) if my inherent power i'assume to me , ev'n when i please , drop from the heav'ns a chaine , to which lay all your hands , and you in vaine shall striue to pull me thence : and yet with ease ( and ioyne to you the vast earth and the seas , with all their pondrous weight ) one minutes space shall draw you vp to my sublimer place . &c. in which power ascribed vnto iupiter , as acknowledging one superior deitie ; what doth hee lesse , than sleight and vilifie the weakenesse and deficiencie of all such idols on whom diuine honors are superstitiously conferred ? i began the former tractate with the hierarchie of angells , their three classes or ternions , their order and concatination ; in which i haue proceeded with that plainenesse , that i hope they need no further demonstration . as also of the opinion of the sadduces and others , who will allow no spirits or angells at all ; their weake and vnmomentary tenents being with much facility remoued . i now proceed to this vnresistable conclusion , that the obiect and end of gods diuine will in the creation of all things , was no other , than his grace and goodnesse , in which he continued from all eternitie , and so he might haue done , without the helpe , seruice , or ministerie of any angell or creature whatsoeuer , which neither to the ornament , conseruation , or augmentation of his diuine nature , can adde or detract . and that his almightinesse was pleased to vndergo this great worke of the creation , it was his free-will , and no necessitie , that obliged him vnto it . and he that in his diuine wisdom and goodnesse had will to make things , hath the same power to dispose them , by which he created them ; and as much do we owe vnto him , for the dangers from which he deliuereth vs , as for the health , wealth , and dignities with which hee blesseth vs. for as saint hierome saith . the treasures of vices in vs , are the aboundance of goodnesse in god , &c. angels were the first creatures god made , created pure as the light , ordained with the light to serue god , who is the lord of light : they haue charge to conduct vs , wisedome to instruct vs , and grace to preserue vs : they are the saints tutors , heauens heraulds , and the bodies and soules guardians . furthermore as origen saith , euery ones angell that hath guided him in this life , shall at the last day produce and bring his charge forth whom he hath gouerned . they at all times and in all places behold the majestie of the heauenly father . and according to saint augustine , they were created immortall , beautifull , innocent , good , free , and subtile , resembling a far off the essence of god himselfe . saint basil saith , the angels suffer no mutation or change , for amongst them there is neither childe , youth , nor old man ; but in the same state they were created in the beginning , they stil persist , and so vnchangeably shall to all eternitie . and saint augustine in his booke de vera religione , vseth these words : let not the worship of men that be dead be any religion vnto vs ; who if they liued piously , and died good men , desire no such honor to be conferred vpon them : but they desire that hee onely should be adored by vs , by whose illumination , they reioyce , that wee shall become partakers of their blessednesse . therefore they are to be honored for imitation , but not worshipped for religion . and after , speaking of the augels , he addeth this : we honour them in our charitie , but not in any seruilitie ; neither do wee build any temples vnto them . for they would not be so honoured of vs , knowing that we our selues , if we be good men , are the temples of the euer liuing god. for our instruction therefore it was written , that the angell forbad man to bow to him , but to giue all worship and reuerence to that great god , to whom he with him was a fellow seruant . god vseth their ministerie and seruice not only to the celebrating of his owne glory , ( as psal. . vers . , . praise the lord ye his angels that excell in strength , that do his commandement in obeying the voice of his word . praise the lord all yee his hosts , yee his seruants that do his pleasure . ) but also when he employeth them to deliuer any message vnto man ; as numb . . vers . . and the angel of the lord said vnto him , why hast thou stricken thin● asse now thrice ? &c. as also , genes . . & . for wee will destroy this place , because the cry of them is great before the lord ; and the lord hath sent vs to destroy it . he employeth them likewise in the gouernment of the world : for by him were all things cre●ted , which are in heauen , or which are in earth ; things visible and invisible , whether they be thrones , or dominions , or principalities , or powers ; all things were created by him , and for him , &c. he vseth them in the deliuerance and protection of the faithfull . acts . . but the angell of the lord by night opened the prison doores , and brought him forth , &c. by their care and employment some are instructed in the law of the lord , and to haue the gospell propagated ; acts . . where a vision appeared to paul in the night : there stood a man of macedonia , and prayed him , saying , come into macedonia and helpe vs , &c. they comfort the saints in afflictions , as well in things that belong to this bodily , as spirituall life ; they strengthen them when they faint ; sometimes cherish , and at other times chastice them . reg. . . . then the angell of the lord said to elijah the tishbyte , arise , and goe vp to meet the messengers of the king of samaria , and say vnto them , is it not because there is no god in israel , that you go to enquire of baalzebub the god of eckron , &c. acts . , . paul saith , for there stood by me this night the angell of god , whose i am , and whom i serue , saying , feare not , paul , for thou must be brought before caesar , and loe , god hath giuen vnto thee freely , all that saile with thee . they are gods avengers of the reprobat and such as oppose his church & people : esay . . then the angell of the lord went out , and smote in the campe of assur an hundred fourestore and fiue thousand . so when they arose early in the morning , behold they were all dead corps . of their seuerall apparitions and sundry employments much more might be said , but these few may serue to illustrate the rest . yet notwithstanding , that great is their power and excellence , and that god vseth their ministerie in preseruing and protecting vs , and bestowing many benefits and blessings vpon vs ; yet as wel by their owne saying , as the sentence of the apostles , it is manifest , no diuine worship is to be conferred vpon them , but vpon god onely . before i come by seuerall histories to enlarge that argument handled in the premisses ; namely , that euen by dreames it may be concluded that there be spirits . i will speake something of dreams in general . aristotle defines them thus : somnium est phantasmain somno factum : i. a dreame is a phantasie begotten in the sleepe . chrisippus the philosopher after this manner ; it is a discerning or explaining force , signified by the gods vnto men in their sleepes : for so saith cicero , lib. de divinat . erasmus , lib. . apotheg . thus derideth such mens superstitions as are inquisitiue after the expositions of their dreames : those things ( saith hee ) which you do waking , you regard not ; but after your dreams you solicitously enquire . but to the felicitie or infelicitie of man it is not so much auaileable , what you suffer in your sleepe , as that which you do being awake : for what euill you then commit , you are to feare the wrath and anger of the gods , and some sad punishment ensuing ; but for the other not . thales being asked , how far a lie differed from a truth ? made answer , iust so far as the eye differeth from the eare : intimating , that all those were of an vndoubted faith which we see with our eyes ; but many things fabulous reported , heard with our eares , come short of credit . something alluding to that homericall fiction of dreames : of which ( saith he ) those which fly in at the horny port are true ; but those which enter at the ivorie gate are false . by the horny port meaning the eyes , by reason of the resemblance of their colour with horne : by the ivory way , the mouth ; alluding to the whitenesse of the teeth . seneca , in hercul . furent . calls sleepe , the better part of mans life : — tu ô domitor summe , malorum requies animi , pars humanae melior vitae , &c. of euils , thou the chiefe and best releaser ; of the minde the rest ; the better part of humane life ; asswaging griefe , compounding strife . aristotle saith , that sleepe is the medium betwixt life and death . and in his booke de som. & vigil . if dreams come from the gods , wise men should find the euent of them in the day : neither can they come divinitus , or from aboue , because dreames are as frequent with other creatures as with men. eccles. cap. . as he that would take hold of a shadow , or pursueth the winde ; so he , that is intentiue after dreames . there are some define them the sleepie agitations of the waking minde . according to seneca , in octav. quaecunque mentis agitat infestus vigor , &c. such things as trouble and disturbe the mind , are , when we be to drowsie sleepe inclin'd : then tost and canvast this way ; that againe , within the priuat chamber of the braine . ovid , lib. . eligiar . thus speaketh of them : tu levis es multóque tuis ventosior alis , gaudiaque ambigua dasque negasque fide . thou' art light , and much more windy than thy wings , ioyes , with ambiguous faith , thou tak'st and brings . and tibull . lib. . eleg. . somnia fallaci ludunt temeraria nocte ; et pavidas mentes falsa timere facit . rash dreames deride vs in the doubtfull night ; and timerous mindes perplex with false affright . but these are more perspicuously set downe by the excellent poet claudian , in praefat. lib. . de consol. honor. omnia quae sensu volvuntur vota diurno , tempore nocturno reddit amica quies . all things we muse on in the day , to keepe , the friendly rest returnes vs in our sleepe . the huntsman , when his weary limbes he throwes vpon his bed , his minde a hunting goes vnto the chace , he shouts and hollowes there , as if the present game before him were . the iudge is troubled , discord to compound : the charioter , to measure out the ground , in which to try his coach-steeds . louers dreame of their stolne pleasures . and with thirst extreame , the dry-sicke man , th' imaginarie cup lifts to his head , and thinkes to quaffe all vp . and me , the muses study doth accite to a new trouble in the silent night ; ev'n in the middle of ioves starry towre , before his feet my numbers forth to powre . i cannot forget ( for the excellencie thereof ) here to insert one of sr thomas mores epigrams thus exprest : non es , dum in somno es , dum nec te vivere sentis , &c. thou art not , whilest thou art asleepe ; thou then dost not perceiue thy selfe aliue ; but when thou art awake . dreame thou art rich , or wise , yet thou a poore man , or a foole , may'st rise . he then that thinkes himselfe most happy , and proud of his fortunes , doth on tip-toes stand ; so oft as night comes , ceaseth to be blest , is so oft wretched as he lies to rest . from poetry , i come to history . aristotle writeth of one eudemus of cyprus , his familiar friend ; who trauelling to macedonia , came to the noble city phaecas in thessaly , then groaning vnder the immanitie of the barbarous tyrant alexander . in which place falling sicke , and being forsaken of all the physitions , as one desperat of recouerie , a yong man appeared vnto him in a vision ; who told him . that in a short space hee should be restored to his former health . next , that within a few dayes the tyrant should be remoued by death . and lastly , that at the end of fiue yeares he himselfe should returne home into his country . the two first predictions happened accordingly ; he being restored to his former strength , and alexander the tyrant perishing , being slaine by the brothers of his wife . but in the fifth yeare , when ( encouraged by his vision ) he had hope to returne from sicilie into cyprus , he was ingaged by the way in a battell fought against the syracusians , and slaine . his vision therefore was thus interpreted ; that when the soule of eudemus was departed from his body , it was said to returne againe into it's owne countrey , or into his hands againe who first leant it . the father of galen the excellent physition , was in a dreame admonished , to educate and tutor his sonne , being then a childe , in the study and practise of physicke : which he accordingly did . in which , to what eminence and admiration his industry brought him , his learned workes euen to this day testifie of him . quintus catulus a noble romane , saw ( as hee thought ) in his depth of rest , iupiter deliuering into the hand of a childe the ensigne of the roman people : and the next night after , hee saw the same child hugged in the bosome of the god . whom catulus offering to pull thence , iupiter charged him to lay no violent hands on him , who was borne for the weale and preseruation of the roman empire . the very next morning , when q. catulus espied by chance in the street , octavianus augustus , ( then a childe ) and perceiuing him to be the same , he suddenly ran vnto him , and with a loud acclamation said , yes , this is he whom the last night i beheld hugg'd in the bosome of iupiter . a rich vessell of gold being stollen out of the temple of hercules , sophocles by his genius was shewed the theefe in his sleepe : which for the first and second apparition hee neglected ; but being troubled the third night , he went to the areopagus or hill of mars , which is a village neere vnto athens ; and there causing the areopagitae , ( i. the optimates of the city ) to be assembled , he told them the whole circumstance before related . who vpon no other euidence , summoned the party to make his appearance : who after strict examination , confessed the fact , and made restitution of the vessell . for which discouery , the temple was euer after called templum herculis indicis . alexander the philosopher ( a man knowne to be free from all superstition ) reporteth of himselfe , that sleeping one night , hee saw his mothers funeralls solemnised , being then a dayes journey distant thence : and waking , in great sorrow and many teares , hee told this apparition to diuers of his familiars and friends . the time being punctually obserued , certaine word was brought him the next day after , that at the same houre of his dreame his mother expired . iovius reporteth , that sfortia , anno , in a mornings slumber dreamed , that falling into a riuer , he was in great danger of drowning : and calling for succour to a man of extraordinary stature and presence , ( such as saint christopher is pourtrayed ) who was on the farther shore , he was by him sleighted and neglected . this dreame he told to his wife and seruants , but no farther regarded it . the same day , spying a child fall into the water neere vnto the castle pescara , thinking to saue the childe , leaped into the riuer ; but ouer-burthened with the weight of his armor , he was choked in the mud , and so perished . the like fulgentius , lib. . cap. . reporteth of marcus antonius torellus earle of cynastall : who , admonished of the like danger in his sleep , but contemning it , the next day swimming ( in which exercise he much delighted ) though many were neere him , yet he sunke in the midst of them and was drowned , not any one being at that time able to helpe him . alcibiades probus ; iustine and plutarch relate of him , that a little before his death , ( which happened by the immanitie of tismenius and bag●as , sent from critia ) dreamed , that he was cloathed in his mistresses petticoat or kirtle . whose body , after his murther , being throwne out of the city naked , and denied both buriall and couerture ; his mistresse in the silence of the night stole out of the gates , and couered him with her garment as well as she was able , to shadow his dead corps from the derision and scorne of his barbarous enemie . no lesse strange was the dreame of croesus , remembred by herodotus and valerius max. lib. . cap. . who of atis ( the eldest and most excellent of his two sonnes ) dreamed , that he saw him wounded and trans-pierced with steele : and therefore with a fatherly indulgence sought to preuent all things that might haue the least reflection vpon so bad a disaster . and thereupon , where the youthfull prince was before employed in the wars , hee is now altogether detained at home in peace . he had of his owne a rich and faire arcenall or armorie furnished with all manner of weapons , ( in which hee much delighted ) which is shut vp , and hee quite debarred both the pleasure and vse thereof . his seruants and attendants are admitted into his presence , but they are first vnarmed . yet could not all this care preuent destiny ; for when a bore of extraordinarie stature and fiercenesse , had made great spoile and slaughter in the adiacent region , ( insomuch that the king was petitioned , to take some order how he might be destroied ) the noble prince by much importunitie and intercession obtained leaue of his father , to haue the honour of this aduenture : but with a strict imposition , that he should expose his person vnto no seeming danger . but whilst all the gallantry that day assembled , were intentiue on the pursuit of the beast ; one adrastus aiming his bore-speare at him , by an vnfortunate glance it turned vpon the prince and slew him . valerius maximus telleth vs of one aterius ruffus a knight of rome ; who when a great sword-play was to be performed by the gladiators of syracusa , dreamed the night before , that one of those kinde of fencers called rhetiarij ( which vsed to bring nets into the theatre , and by cunning cast them so to intangle their aduersaries , to disable them either for offence or defence ) gaue him a mortal wound . which dream he told to such of his friends as fate next him . it happened presently after , that one of those rhetiarij was brought by a certaine gladiator ( being then challenger ) into a gallery next vnto the place where aterius and his friends were seated as spectator : whose face hee no sooner beheld , but hee started ; and told his friends , that hee was the man from whose hands he dream'd he had receiued his deadly wound . when suddenly rising with his friends to depart thence , as not willing to tempt that omen ; in thrusting hastily to get out of the throng , there grew a sudden quarrell : in which tumult aterius was transpierced by the same mans sword , and was taken vp dead in the place , being by no euasion able to preuent his fate . cambyses king of persia , saw in a vision his brother smerdis sitting vpon an imperiall throne , and his head touching the clouds . and taking this as a forewarning , that his brother had an aspiring purpose to supplant him , and vsurpe the crowne ; he wrought so far with praxaspes , a nobleman , and then the most potent in the kingdome , that by his practise he was murthered . yet did not all this avert the fate before threatned : for another smerdis , a magition and base fellow , pretending to be the former smerdis , and the sonne of cyrus , after enioyed the kingdome : and cambyses mounting his steed , was wounded with a knife in his hip or thigh , of which hurt he miserably died . many histories to the like purpose i could cite from aristotle , plato , hippocrates , galen , pliny , socrates , diogines , laertius , themistocles , alexander aphrodiensis , livy , aelianus , and others . as of ptolomeus besieging alexandria . of galen himselfe , lib. de venae sectione . of two arcadians trauelling to megara . of aspatia the daughter of hermilinus phocensis , who after was the wife of two mighty kings ; cyrus of persia , and artaxes : whose history , elianus , de varia historia , lib. . writeth at large . as also that of titus atimius remembred by cicero , lib. de divinat . . by valer. maxim. lib. . cap. . by livy , lib. . by macr●b . saturn . . with infinite others . to the further confirmation that there are spirits , i hold it not amisse to introduce some few histories concerning predictions . the emperor nero asking counsel of the diuell , how long his empire and dominion should last ? answer was returned him from that crafty and equivocating pannurgist , to beware of . nero being then in youth and strength , was wondrous ioyful in his heart , to heare so desired a solution of his doubt and demand ; presuming that his principalitie should vndoubtedly continue to that prefixed yeare , if not longer . but soone after , ●alba , who was threescore and foure yeares of age , being chosen to the imperiall purple , deposed and depriued him both of his crowne and life . the like we reade of philip king of macedon , and father to alexander the great . who sending to the oracle of delphos , to know what should futurely betide him . answer was returned , that his life should continue for a long season , if it were not endangered by a chariot . whereupon the king gaue strict and expresse commandement , that all the chariots within his kingdome should be pluckt in pieces , and no further vse to be made of them , and that no new ones should be after made : neither would hee come neere vnto places that had any reference or relation to such a name . notwithstanding all his preuention , hee was soone after slaine by pausonias , who wore at that time a sword which had a chariot grauen vpon the pommell . dioclesian , a man of a base and obscure parentage in dalmatia , serued as a common soldier in france and elsewhere , vnder diuers and sundry emperors . vpon a time , reckoning with his hostesse of the house wherein he was billited , ( who was one of the sooth-saying druides ) she told him , that he was too penurious , and did not beare the noble minde of a souldier . to whom he made answer , that hee then reckoned with her according to his poore meanes and allowance : and merrily added , that if euer hee came to be made emperor of rome , he would then shew himself much more bountifull . to whom ( first looking stedfastly in his face ) she replied , souldier , thou hast spoken truer than thou art aware of ; for after thou hast killed one aper , [ which signifieth a boare ] thou shalt be made caesar , semper augustus , and weare the imperiall purple . dioclesian smiled , and receiued it from her as a deli●ement or scoffe , because hee had before bated her of her reckoning . yet after that time hee tooke great delight in the hunting and killing of boares . but diuers emperors succeeding one another , and he finding little alteration in his fortune ; hee was frequently wont to say , i still kill the boares , but there be others that eat the flesh . yet in processe of time it happened , that a potent man called aper , hauing married the sister of the emperour numerianus , layd violent hands vpon his brother in law , and most traiterously slew him . for which facinerous act being apprehended by the souldiers , and brought into that part of the army where dioclesian was ( who by reason of his long seruice was had in reputation with the prime commanders ; ) the souldiers now demanding what should be done with the traitor ? it was concluded amongst them , that he should be at dioclesians dispose : who presently demanding of him his name ? and he answering , aper ; without further pause he drew his sword , & vttering these words , and this aper or boare shall be added to the rest ; presently ranne him through the body and slew him . which done , the soldiers commending it for an act of justice , without further deliberation , saluted him by the name of emperor . i haue read in the chronicle of france , concerning one of the french henries , that gonvarus an italian astrologer hauing calculated his natiuitie , wrote vnto him about fiue yeares before the strange disaster of his death happened , that the starres and planets threatned him in the one and fortieth yeare of his age , with a dangerous wound in the head , by which he should be strooke either blinde or dead : and therefore aduised him to beware of tilts , tourneys , or any the like violent exercises for the space of that yeare . notwithstanding which , in the predicted yeare , at the solemne and pompous celebration of his sisters mariage with the young king of spaine ; after hee had three dayes together with great successe and generall applause demeaned himselfe in those chiualrous exercises of tilt and barriers : though hee was much persuaded by the queene , and entreated by the lords , after the breaking of many staues , to giue ouer , yet nothing could preuaile with him : insomuch that in the very later end of the day , when most of the spectators were risen and departed out of the tilt-yard , he called to the count montgomerie , captain of his guard , earnestly importuning that he would runne one course more with him . which when hee sought by all meanes possible to excuse , pretending many vnwilling delayes ; he tooke a speare and thrust it into his hand , compelling him to another encounter : in which he was most vnfortunately slaine by a splinter of the staffe , that entring at the sight of his beauer , pierced his braine , and so concluded the great solemnitie with his owne lamentable tragedie . before this accident happened , in the beginning of the triumph , one nostrodanus told vnto diuers of the kings seruants in secret , that the king would be in great danger of death before the tournament was fully finished . and ( which is most remarkable ) a merchants sonne of paris , a childe of about six yeares old , not fully seuen , being brought thither that day by his father and mother to see the tilting ; at euery course the king ranne , hee was heard to cry out aloud , they will kill the king , ô they will kill the king. plato was of opinion , that children are no sooner born , but they haue one of those spirits to attend them , which doth first copulate and conioyne the soule vnto the body : and after being grown vnto some maturitie , teach , instruct , and gouerne them . the academiques held , that spirits behold all mens actions , and assist them ; that they know all our apprehensions and cogitations ; and when the soule is deliuered from the body , they bring it before the high iudge . that they are questioned about our good or bad actions , their testimonie being much preualent either to excuse or aggrauate . that also they are vigilant ouer vs , either sicke or in health , waking or sleeping , and especially in the very article and point of death , oftentimes inspiring the parting soule with a diuination surpassing all humane knowledge . for instance : pheceredes cyrus being vpon his death bed , predicted victorie against the magnesians ; which fell out accordingly . and possidonius telleth vs , that a rhodian dying , nominated six men , and told who should die first , who second , who third , and so in order till he came to the last . neither did he any way faile in his prediction . porphirius was of opinion , that not one onely , but many spirits or genij had the charge of one and euery man : one hauing care ouer his health , another indulgent ouer his beauty and feature ; another to infuse into him courage and constancie , &c. but iamblicus was of a contrarie assertion , affirming , that many needed not , when one being of so pure and refined a nature was sufficient . some haue affirmed spirits to be of diuers qualities , & therefore to worke in men , according to their owne dispositions , diuers effects . affirming , that those aethereall or fierie , stirre vp men to contemplation : the airy , to the businesse and common affaires of this life : the waterie , to pleasure : the earthy , to base and gripple auarice . so likewise the martiall spirits incite vs to fortitude ; the ioviall , to prudence ; the venereall , to lust ; the mercuriall , to policie and wisedome ; the lunarie , to fertilitie and plenty of issue ; the saturnine , to dissuade from all things that be euill . such was that socraticum daemonium , or genius of socrates , which still continued and encouraged him in the studie an practise of vertue . whose condition was to dissuade him from many things , but to persuade him to nothing . of this daemonium strange things are reported in historie ; as that it was euer at his elbow to diuert him from doing euill , and to aduise him to shun and auoid danger ; to remember him of things past , to explaine vnto him things present , and reueale vnto him things future . socrates himselfe confessed that hee saw it sometimes , but seldome , yet heard it often . he dissuaded charmiades the sonne of glaucus , from going to the groues of nemaea , and to excuse himselfe from that journey : who despising his counsell , perished in the aduenture . vpon a time sitting at the table of timarchus , where a great banquet was serued in ; timarchus offered twice to rise from the boord , but was held by socrates . yet watching his opportunitie while the other was in serious discourse , hee stole away priuately ; and met with nyceus , whom he slew . for which fact being condemned and led to death , he confessed vnto his brother clitimachus , that if he had been swayed by the double aduertisement of socrates , hee had not vndergone so sad a disaster . the same socrates in a great defeate which the athenians had , flying from the victorious enemie with lachetes the praetor , and comming to a place where three wayes met , he chose one path to himselfe , contrarie to the aduice and counsell of all the rest : and being demanded the reason wherefore he did so ? he made answer , that his genius so persuaded him . which they deriding , tooke a contrarie course , and left him abandoned to himselfe . now when the horsemen of the enemie made hot pursuit after them , they tooke that path which lachetes and all his people had taken ; who were all put to the sword , and onely those few which followed socrates , escaped . he presaged the great strage and messacre which after hapned in sicilia . as also of the deaths of neon and thrasillus , in their expedition against those of ionia and ephesus . saint augustine in his booke de cognitione verae vitae , is persuaded , that spirits by gods permission can raise stormes and tempests , and command raine , haile , snow , thunder , and lightning at their pleasures . as also , that by the instigation of spirits , wild beasts become either rebellious or seruiceable to mans vse . in another place hee ascribeth the operation of all things , seasonable or vnseasonable , vnto them , but not as authors and makers , but ministers and seruants to the diuine will and command . according with that in ecclesiasticus , cap. . vers . . there be spirits that are created for vengeance , which in their rigour lay on sure strokes : in the time of destruction they shew forth their power , and accomplish the wrath of him that made them . fire , haile , famine , and death , all these are created for vengeance ; the teeth of the wilde beasts and the scorpions , and the serpents , and the sword , execute vengeance for the destruction of the wicked . they shall be glad to do his commandements ; and when need is they shall be ready vpon earth ; and when their houre is come , they shall not ouerpasse the commandements , &c. to this strict rule of gods commandement both the good and bad spirits are limited , and beyond that they haue power or abilitie to do nothing . otherwise , those that are malignant & euill , would in their rabies and fury destroy all gods creatures in a moment . moreouer , as the same author affirmeth , the diuell hath power to tempt and entice man to sinne and wickednesse ; but he cannot compell him . these be his words ; serm. de temp. potest diabolus ad malum invitare , non potest trahere : delectationem infert non potestatem , &c. rabbi avot nathan a learned iew , affirmeth , that spirits haue three things common with men , namely , procreation , food , and death . porphirius ( as proclus witnesseth of him ) held all spirits to be mortall ; and that he amongst them who was the longest liued , did not exceed the number of a thousand yeares . plutarch in his booke de oraculorum defectu , reciteth a story , that about the islands called echinades , newes was brought to one thamus , being then a ship boord , that god pan was dead : and this happened iust at the birth of our sauiour christ. but because i haue made vse of this historie heretofore , in a booke commonly entituled , the history of women ; to insert the same here likewise , might be tasted as cibus bis coctus . but to answer that learned rabbi , and porphyrius , like him opinionated : not possible it is , that spirits , created by god immortall and incorporeall , should be any way obnoxious to extinction or death . more credible it is , that these were meere phantasies and illusions of the diuell ; by such prestigious sorceries persuading vs that spirits are mortall ; to make man distrust the immorralitie of the soule , and so possesse him with an heresie grosse , impious , and damnable . here likewise a most necessarie consideration may be inserted , to giue answer to the sadduces and others , who obstinately affirme , that moses in his booke of the creation made no mention at all of spirits or angels . when as saint augustine ( contrarie to them in beleefe ) saith , that vnder the words of heauen , aud light ( though not by their proper and peculiar names ) they were specified and intended . and that moses , writing to a people whose obstinacie and stupidity was such , that they were not capable of their incorporeall essence ; he was the more chary to giue them plaine and manifest expression . moreouer , it may be supposed , that if the discreet law-giuer had told them of their diuine nature , it might haue opened a wide gap to their idolatry , to which he knew they were too prone of themselues . for if they were so easily induced to worship a golden calfe and a brasen serpent , both of them molten and made with hands ; how could so excellent and diuine a nature haue escaped their adoration . yet doe the words of moses allow of spirits , ( though couertly ) where it is said , genes . . . now the serpent was more subtill than any beast of the field which the lord god had made , &c. by whom was meant the diuell ; as appears , wisd. . . as satan can change himselfe into an angell of light , so did he vse the wisedome of the serpent to abuse man , &c. i had occasion to speake in my discourse of dreames , of the one brother , sleepe : something shall not be amisse to be discoursed of the other , death ; and to amplifie that in the prose , which in the verse was onely mentioned . cicero calleth death , the yonger brother of sleepe ; which being a thing that cannot be auoided , it ought therefore the lesse to be feated . one demanding of a noble sea captaine , why , hauing meanes sufficient to liue on land , hee would endanger his person to the perills and frequent casualties of the ocean ? hee answered , that hee had a naturall inclination to it , and therefore no persuasion could diuert him from it . the other replied vpon him , i pray where died your father ? he answered , at sea. again he asked him , where his grandfather died ? who told him , at sea . and are not you then ( said he ) sor that cause afraid to go to sea ? the captaine made answer ; before i resolue you fully of your demand , let me also be satisfied in one thing from you ? i pray you where died your father ? he answered , in his bed . and where ( saith he ) died your grandfather ? hee likewise answered , in his bed . he then replied , why are you not then for that cause onely , afraid to go to bed ? it is a true saying , no man dieth more willingly , than such as haue liued most honestly . and wherefore should we be afraid to meet with that , which wee know it is not possible for vs to shun ? heraclitus calleth it the law of nature , the tribute of the flesh , the remedie of euils , and the path either to heauenly felicitie , or eternall miserie . claudian , lib. . de raptu proserp . speaking of death , writeth after this manner : sub tua purpurei venient vestigiareges deposito luxu : turbaque cum paupere mixti omniamors equat , &c. purple-rob'd kings , their glory layd aside , and pompous state , beneath thy steps shall fall ; mixt with the poorer throng , that 's void of pride and vaine excesse . 't is death which equalls all . and ovid speaking of the vnpartialitie of the fatall sisters , metam . lib. . saith , omnia debentur vobis paulumque morati serius aut citius , &c. all things to you are due : after small stay , sooner or later , we must walke one way . there 's but one common path to vs assign'd ; to that all tend , as there to be confin'd . it is a great and weighty thing , ( saith the philosopher ) and not soone learned , when that inevitable houre shall come , to entertaine it with patience : thou canst not fly the necessitie thereof , ouercome it thou maist ; namely , if thou dost not first yeeld vnto it ; if quietly thou expectest it ; if vnmoued thou receiuest it ; if thou dost persist certaine against incertaintie ; and fearelesse , against that which most men feare : then maist thou be said truly to conquer and ouercome it . there is nothing so bitter , but an equall and constant spirit can easily digest ; for many in their patient sufferings seeme to despise the most exquisite torments : mutius , the fire ; regulus , the crosse ; anaxarchus , the contusion of all his members ; theramenes and socrates , poyson : and when sentence of death was deliuered to canius , from the tyrant , hee then playing at chesse , seemed so little daunted at the message , that without change of countenance he played out his game . and so of others . now whence grew this magnanimitie , but from a sound and cleare conscience ; assiduate practise of vertue ; and a courage armed against all disasters ? nothing is more calamitous , than a minde doubtfull of what is to come : to be alwayes troubled , is to be miserable before miserie happen ; for there is nothing more foolishly wretched , than to be still in feare , especially of death ; which ( if nothing else ) the very necessitie thereof , and the common equalitie with all mankind , ought to make tollerable . first diligently thinke with thy selfe , that before thou diest , all thy vices die in thee . and next , that thou makest a consummation of thy life , before thy death . o! when thou shalt see that time in which thou shalt perceiue no time to belong vnto thee ! in which thou shalt be temperate and calme , and in thy sa●ietie carelesse of the morrow ! then that day which now thou fearest as thy last , shall appeare to thee thy birth day to eternitie . dost thou weepe and lament ; these things belong to those which are new borne . dost thou thinke those things to be lost , which thou leauest ? why shouldst thou dote vpon that which was not thine own , but leant ? who is it that would set a price vpon time , or at a deare rate estimate the day , who truly vnderstandeth that hee is euery houre dying ? in this we much deceiue our selues , that we see not death afarre off , nor apprehend it neere . that part of our age which is past , is free ; that which is behinde , is in the power of death : neither do we fall vpon death suddenly , but step by step we meet it by degrees : we daily die , for euery day a part of our life is taken from vs ; and euen at that time when we increase , our life decreaseth : we lose our infancie first , our childehood next , then our youth , and euery one of these when it arriueth to the full period , perisheth ; for yesterdayes life is this day wanting , and tomorrow , this dayes being hath ceased to be : nay euen this day which wee breath , wee diuide with death ; for it is the very moment and point of time in which we can be said to liue ; yea lesse , if lesse can be imagined : neither of that little or lesse space can we assure our selues . saint chrisostome super math. calleth death the necessarie gift of corrupt nature , which ought not fearefully to be auoided , but rather chearefully embraced ; for by making that voluntarie which is compulsiue , that which is to god a due debt , we offer vnto him as a free gift . moreouer , a foolish and ridiculous thing it is for men to delight in sleepe , and feare death , when sleepe is nothing else but the imitation of death . saint augustine , lib. de natura & gracia , vseth these words ; if thou boastest thy selfe of nobilitie , riches , or honour ? of thy countrey , or the applause giuen vnto thee by the people ? looke into thy selfe and consider , that thou camest from the earth , and into it againe thou must returne . looke about , and behold all those which in times past haue flourished in the like splendours ; where be the insuperable emperors ? where be those that frequented meetings , musicke , and feasts ; and delighted in the braue breed of horses ? where be their robes of state ? their rich and gorgeous vesture ? where their troupes of followers , and large traine of attendants ? where their sportings and reuellings ? where be the captains of armies ? champions , iudges , tyrants ? are not all earth , dust , and ashes ? and their magnificence and memorie in a small tombe and short epitaph contained ? looke into their gorgeous and glittering sepulchres , and see how much the lord differs from the seruant ; tell me which is the rich man , and which the poore ; distinguish if thou canst , the captiue from the conqueror ; the valiant from the timerous ; or the faire from the deformed . therefore remember thy selfe , ô man , of thy fraile and weake nature ; least thou beest any way tumor'd with pride , arrogance , or vain-glory. bernard in one of his sermons saith , novissima sunt quatuor , &c. the foure last things are , death , iudgement , hell , and glorie : than death , what more horrible ? than iudgement , what more terrible ? than hell , what more intollerable ? than glory , what more delectable ? it will not , i hope , appeare much impertinent , to introduce one of lucians dialogues , because the argument is not much forrein to this purpose . the interloquutors or speakers are , charon , mercury : the dead , menippus , charmeleus , lampichus , damasias a philosopher , and a rhetorician . the effect thereof is comprised in these few lines : nothing there is after this fraile life left vs , with which one friend may do another pleasure ; all earthly blessings are at once bereft vs , wisedome , strength , valour , beauty , pow'r , and treasure : nothing remaines on which man chiefely doteth : so much to vs the subsequence denoteth . the dialogue . why ho there ? list , that i may let you know how your affaires stand ; that you may bestow your selues with safety . see , my boat 's but small , rotten and craz'd , nay leaking too withall : besides , if not ev'n pois'd , 't may ouerwhelme , and drowne , with you , me too , that guides the helme . see , see , in what thicke multitudes you throng , and euery one brings fardels too along ; these needlesse weights will lade vs to the brim , dangerous 't may proue to those which cannot swim . what shall we do then , charon , that we may haue safe transportage ? marry thus i say ; you must all enter naked , and what 's more ( as meere superfluous ) leaue vpon the shore : nay , when you are dis-rob'd too , 't will ( i feare ) scarcely hold all . then mercury stand neere , close to the ladder , and take strict account of all that passe thee , and desire to mount into my barke ; but force them all t o'appeare naked , or else they get no passage here . it shall be done : what 's he comes first ? 't is i. menippus ; see , my scrip i haue layd by , my cloake and staffe too i haue cast aside , and keepe no rag my nakednesse to hide . menippus ? good man enter ; whom to grace the better , next the pilot take thy place , there in the seat most eminent , to take view of all that come . the next of all the crew ? what 's he so faire ? charmeleus , i , and borne in rich megara , where my time 's out-worne a louer ; who in dalliance fixt my blisse , and gaue at once two talents for a kisse . thou must put off that beauty , cast aside those ruby lips , thy kissing , and thy pride ; those roses in thy cheekes must now be lost , and that white skin of which thou late didst boast . so , well done , enter now . but stay , what 's he roab'd in rich purple , and would wafted be ? vpon his head a diadem so braue ? and with a looke ( besides ) austere and graue ? i 'am lampichus the tyrant . why'at thy backe hast thou so many bundles , which may cracke our crazy bottome ? is 't not fit , a king , where er'e he trauels should such portage bring , as to his state belongs ? vncrowne thy head ; such ornaments belong not to the dead . behold , my riches i aside haue cast . but lampichus , thou still about thee hast thy haughtinesse and pride ; hurle them away : for if with those , thou in this barke shouldst stay , their very weight would sinke vs. i request onely my crowne , and couch whereon to rest . it no way can be granted . bee 't so then : what now remaines ? thy crueltie tow'rds men ; thy madnesse , wrath , direptions : these , and all like vnto these . behold i haue let fall , and now am naked . enter . what art thou , so fat and corpulent ? hermes , allow me place with them : i am damasius , hee most fam'd for wrestling . ev'n the same i see , whom i haue oft view'd with no common grace , returne a victor from the wrestling place . 't is true , ô mercury , behold me bare , and quite dis-roab'd . and yet for vs no fare . how canst thou be term'd naked , when thou hast such a huge masse of flesh about thy wast : dismisse it all ; for if thou but one step shouldst make into the barge with that huge heap , 't will drowne vs all . nay more than that , lay by those crownes and bayes . i shall do 't instantly : and now am like the rest . i see 't is right : 't is fit none enters here but that comes light . and thou , ô crato , needs aside must cast those riches and effoeminacies thou hast ; nor must thou bring those epitaphs along , nor pride of ancestrie ; for those may wrong our leaking vessell . thou must leaue behinde , thy kindred , glory , with the timpanous winde of mens applause , and the inscriptions vaine writ on thy statues ; or returne againe . giue order , that no glorious tombe be rear'd ouer thy bones , because it may be fear'd , so ponderously vpon thy coarse to ly , to dammage vs. lo , though vnwilling , i dis-robe them all . stay ; ere you waft together , arm'd ? and a trophy ? why are these brought hither ? because in deeds of armes i did excell , haue been a martialist , and fought so well , that for my noble acts and seruice past , the city , me with all these honours grac't . but that braue trophy must on earth remaine : besides , amongst the dead , armes are held vaine , for here 's all peace . what 's he whose habit showes such grauitie ? who lookes like one that knowes more than his fellowes ? his eyes vpward plac't , browes knit , and beard falling below his waste . 't is a philosopher , ô hermes , full of jugling and vaine trifles : do but pull his vpper garments off , throw them aside , then see what strange ridiculous toyes they hide . take off his cloake , and what 's conceal'd lay by : o iupiter ! what arrogance i spy ? what a huge deale of ignorance , contention , vain-glory , questions too of new inuention , doubtfull and intricate ? thorny disputations , troubled and perplext thoughts , idle narrations ? of which his habit made me not misdoubt him , yet see how many do we finde about him . nay , what vaine labors , ●opperies , and toyes , strange curiosities scarce fitting boyes ? by iove , he hath gold too in ample measure ; wrath , impudence , effoeminacie , pleasure , soft delicacies , in his life time deare , which , though he would conceale , now plaine appeare . what multitudes of lies ? what hoords of pride and selfe-conceit ? which he must cast aside . next to all these , thy strong opinions , then which prompt thee to be wisest amongst men : ore-burthen'd with all these , what canst thou gain thee , when twice this bo●toms size cannot containe thee ? all these i haue cast off , since i haue heard your seuere imposition . but that beard hairy and rough , which makes him still seeme graue ( of three pound weight ) we from his chin must shaue . well spoke ; see 't done . who must my barber be ? who but menippus ? and now take to thee this shipwrights axe ; lay 't on a planke , and draw his chinne to the full length . me thinkes this saw were better far , 't will make him looke precise and formall . no , that hatchet let suffice . wondrous ! these goatish excrements away , he lookes more like a man. but hermes , stay ; what if some few superfluous haires i tooke from 's beetle browes ? by any meanes ; hee 'l looke better by much : when these remoued are , he will not seeme to be so wilde , and sta●e . what 's now the bus'nesse ? weepst thou , wicked man , as fearing to be tortur'd ? enter than . stay , stay , beneath his arme-pits lies obscur'd what in the barge will neuer be endur'd . menippus , what ? smooth oily flattery , such as in his life time did auaile him much . 't is fit then thou , menippus , shouldst lay by freenesse of speech , and too much liberty , thy boldnesse , mirth , and laughter● for is't fit , to mocke vs thus , thou in that place shouldst sit ? all that he is possest of , let him still about him keepe ; for they are light , and will ( rather than hinder ) helpe our navigation , as burdenlesse , and fit for transportation . and thou , ô rhetorician , cast away thy contradicting phrases , ( there 's no stay ) similitudes , anti-positions too , periods and barbarismes : this thou must do ; all thy light-seeming words must be throwne by , for in the hold most heauy they will ly . i throw them off . the fastned cords vnbinde ; plucke vp the ladder , 'bout the cap-stone winde the cable , and weigh anchor ; hoise vp saile ; and thou , ô steeres-man , pre'thee do not faile to looke well to the helme , and that with care : let 's now be merry , hauing all our fa●e . but wherefore weepe these sad ghosts ? but most thou that of thy huge beard wast dispoyl'd but now ? because i held the soule immortall . fye , beleeue him not , ô hermes , 't is a lie ; 't is somewhat else he grieues at . what ? canst tell ? because after full feasts he cannot smell ; nor walking late ( whilest others were at rest ) close muffled in his cloake , be made the guest to dissolute strumpets ; sneake into his schoole betimes , and with his suppos'd wisedome foole yong schollers , cheating them of coine and time . thou , that pretendest to be free from crime , is not to thee death tedious ? can it be ? i hastning to 't when nothing summon'd me ? but stay , what clamor 's that a shore , so hye , we scarce can heare our selues speake , mercurie ? 't is loud indeed , but comes from sundry places : there is a crew , that arm'd with loud disgraces , brand the dead lampichus . another strife growes from the women that reproch his wife : and yonder his yong children , but late borne , are ston'd by children , and in pieces torne . some with loud accents diaphantus praise , the orator , for his elaborate phrase , and funerall oration , well exprest . in sycian , for this crato , late deceast , the matrons , with damasia's mother , there howle and lament his losse . but not a teare is shed for thee menippus ; thou 'rt more blest , novlulations shall disturbe thy rest . not so : for thou within few houres shalt heare dogs lamentably barking at my beere ; the crowes and rauens croaking at my graue , in hope some good share of my flesh to haue . menippus thou art valiant , and now land , passe on fore-right , incline to neither hand ; that path will leade you to the iudgement hall , whilest we transport the rest that yonder call . saile prosp'rously , ô mercury , wee 'l on , as best befits , vnto the iudgement throne . what shall of vs become now ? here , they say , are sundry torments that endure foray ; stones , aegles , wheeles , in number that surmount : now each must of his life yeeld iust account . bias , to one who by reason of the great sorrow he tooke for the losse of his children , called vpon death , as desiring to depart out of the world ; said vnto him , why , fond man , dost thou call vpon that , which though vncalled for , will come vpon thee ? musonius being demanded , who died best ? made answer , those that make account of euery present day at their last . theramines was no sooner departed out of an house , but it presently fell to the earth . when his friends came about him to gratulate his vnexpected safety ; he said vnto them , ( beyond their expectation ) know you , ô men , vnto what greater dangers , or a more vnfortunate death , the gods haue reserued me ? intimating , that the escape from one disaster was no securitie from falling into another . which happened accordingly ; for not long after he fell into the hands of the thirtie tyrants , and was compelled to end his life by poyson . seneca , epist. . vseth these words ; is any man so ignorant , but knowes , that at one time or other he must die ? yet when the time commeth many weepe and lament . why dost thou mourne , ô wretch ? why feare and tremble ? since all men are tied to that strict necessitie , and thou art but to go whither all things before thee are gone . to this law thou art borne : the same thing happened to thy father , thy mother , and to all thy predecessors ; to all before thee , and shall to all that must succeed thee , &c. spartanus being in●idiated by iphicrates the generall of the athenians , and surprised by an ambush : and demaunded of his souldiers , what in that exigent was to be done ? made answer , what else , but that whilest you fly basely , i die fighting honorably . such was the spirit of cato vticensis , who persuaded others to the safety of their liues , whilest he prepared himselfe to a voluntarie death . rubrius flavius , condemned vnto death by nero , and being brought to the blocke ; when the executioner spake vnto him , that he would boldly stretch forth his neck : yes , ( quoth he ) and i wish thou with as much resolution , and as little feare , mayst strike off my head . i will conclude with this similitude : as all those starres which rise from the east , though they be of great celeritie and vertue ; yet tend to their setting , and according to their diuers circles , some sooner , some later , hide themselues from our aspect : so all the generation of mankinde , from the east , that is , by their natiuitie , enter into the world ; and though here for a season they shine , and according to their qualities and degrees giue lesse or greater lustre ; yet of necessity they must all arriue , some early , some late , at the fall or set of death , according vnto the continuance of that course which god in his wisedome hath appointed them ; and by degrees withdraw and hide themselues from the eyes of the world. now hauing sufficiently discoursed of death , i will point you to a contented life , out of one of martials epigrams , not without great elegancie thus deliuered vnto vs : vitam quae faciunt beatiorem , &c. blithe martiall , wilt thou vndertake things which the life more blessed make ? th' are these ; a fortune competent , not got by labour , but descent : no thanklesse field , a fare conuenient ; no strife at all ; a gowne expedient , for warmth , not trouble ; a minde quiet ; strength purchas'd by a mod'rate diet ; a healthfull body ; prudence grounded on simplenesse ; friendship compounded on paritie : then , so to call , that no one man may pay for all : a table without art or cost ; a night so spent it be not lost in drunkennesse , yet that thou dare ( and boldly ) call it , free from care. a bed not sad , but chast in sport ; sleepe that shall make the night seeme short : to wish to be that which thou art , and nothing more , in whole or part . and then thy last day shall appeare , it , thou mayst neither wish , nor feare . i cannot passe poetry without some character , though neuer so briefe . now what poets are , or at least ought to be , horrace , lib. de stat . poet. thus contractedly deliuereth vnto vs : ille bonis faveat , & concilietur amice , &c. the good he fauors , as to them a friend : the angry swayes ; loues those that feare t' offend : he onely praiseth , and desires to tast those viands on a thrifty table plac't . iustice he loues , and feares the higher powers ; nor cares who lookes on his retyred houres . counsell he honors ; and dares pray aloud , fortune may court the wretch , and curbe the proud. of the great respect and honor conferred vpon them in antient times ; and how those dignities vnmeritedly are since taken from them , and they in succeeding ages vilified ; ovid , lib. . de arte amand. not without great cause , thus ingeniously complaineth : quid petitur sacris , nisi tantum fama poëtis ? &c. what more do sacred poets seeke , than fame ? of all our labours 't is the soueraigne aime . poets , of dukes and kings were once the care , and great rewards propos'd for what was rare : a holy-state , and venerable stile was then conferr'd on him who did compile any braue worke ; a name he did inherit , and mighty wealth was throwne vpon his merit . in the calabrian mountaines ennius had his pleasant gardens : then was scipio glad to haue but such a neighbour ; and to chuse selected houres to spend vpon his muse. but now the bayes are without honour worne ; for what 's a poet but a name of scorne ? yet let 's not sleepe our fame ; since homer dead should this day be , were not his iliads read . antonius mancinellus speaking in the praise of poets , writeth to this purpose : by nature they are strengthened , by the power of the minde inflamed , and by diuine rapture inspired . rightly therefore did old ennius call them holy , as those commended vnto vs by the gift and bounty of the gods . the coliphonians claime homer to be their citisen ; the chij challenge him ; the salamines would vsurpe him ; the smyrnaeans ingrosse him ; and three more of the most potent cities of greece erected monuments after his death , to eternise him . so deare was ennius to africanus , that he afforded him a graue amongst the antient and ennobled family of the scipio's . theophanes mylitides receiued a whole city as a gift , which was then held too small a reward for one poëm . alexander the great held the richest casket taken among the spoiles of darius , scarce worthy to preserue the works of homer in . the same alexander surprising thebes , preserued a great part of the city onely for pindarus the poets sake . those murtherers who priuatly slew archilichus , apollo himselfe reuealed , and caused his death to be reuenged . sophocles , the prince of the cothurnate tragedie , being dead at such time when lysander beguirt the walls of lacedemon ; the king was warned in a dream by liber pater , to afford his delight ( for so the god called him ) an honored sepulchre . poetry is a study which instructeth youth , delighteth old-age , graceth prosperitie , solaceth aduersitie ; pleaseth at home , delighteth abroad ; shortneth the night , comforteth the day ; trauelleth with vs , dwelleth with vs , &c. the greatest orators made vse of poëms , both for the strengthning of their causes , and ornament of their eloquence ; as we may reade in cicero , asinius , hörtensius , and others ; who frequently quoted the ingenious phrases and graue sentences of ennius , pacuvius , lucillius , terentius , caecilius , &c. euripides the sonne of muesarchides and clito , his father was no better than a victualler , and his mother got the other part of their liuing by selling of sallads , an herbe-wife as wee call them : yet he proued to be the greatest fauorit that king archelaus had . and sophocles the tragicke poet was graced and honoured by all the learned of his time , and bore the prime office of magistracie in the city where he liued . the poet aratus ( in grammar the scholler of menecrates ; and in philosophy , of timon and menedemus ) flourished in the olympiad , in the time that antigonus the sonne of poliarcetes reigned in macedonia : with whom , euen to his last expiration , he liued in great estimation and honour . aulus licinius archias , a poet borne in antiochia , was indeered to the best and greatest orators in rome , and more particularly graced by the family of the luculli . he was honored of many greeke heroës , and had rich presents sent from their prime cities : but he was especially endeered to cicero , aristonius a comicke poet liued vnder philadelphus , and was master of the kings library after apollonius . arrianus was a poet in whom the emperor tiberius caesar was much delighted , ( for so tranquillus reporteth . ) cyrus panopolita was greatly honoured by the empresse eudoxia . cherilus samius liued about the olympiad , and was no more than seruant vnto herodotus the historiographer ; who writing the expedition of the greekes against xerxes , was for euery verse in his poëme rewarded with a piece of gold to the value of shillings foure pence sterling . gorgius , borne amongst the leontini in sicily , was endeared to critias and alcibiades in their height of fortune ; and to pericles and thucidides , in the extremitie of his age . caius manilius was the first that wrot any astrologicall poëm in latine ; which he dedicated to augustus caesar , and by him was greatly respected and rewarded . lenaeus a freed-man of pompeys , ( but after his friend and companion in all his expeditions ) surviving his lord ; because salust the historiographer had spoken bitterly against him after his death , hee inueighed against him in a most sharpe satyre , calling him lastaurus lurchon , nebul● popinarius , and monstrous both in life and historie ; and moreouer , a manifest theefe , from cato and diuers other antient writers . menander , a comicke poet of athens , who writ fourescore in number , had great honours done vnto him by the kings of aegypt and macedon . homerus iunior liued about the time of hesiod , the son of andromachus , and borne in byzantium : he writ tragedies ; and as zezes in his commentaries vpon lycophron affirmes , for one of them called pleiades , and dedicated to king ptolomaeus , he was greatly fauoured , and royally rewarded . oppianus was of silicia , and borne in a city called anazarbum : the roman emperour severus being inuested before the city , and after pa●le , being congratulated both by the optimates and plebe ; he was onely neglected and not thought worthy a salutation by this oppianus . hee therefore commanded him to be banished into an island called melita , scituate neere vnto the adriaticke sea . in which place he wrot a noble poëm , piscibus● which after the death of the emperour severus , he dedicated to his sonne antoninus● for which worke hee was recalled from exile , and to recompence his injurie , for euery verse in his poëm he guerdoned him with a piece of gold . but soone after , returning with his father into his countrey , he died in the thirtieth yeare of his age . in honor of whom , the city in which hee was borne , erected his statue in brasse , and writ vpon his monument these verses following : oppianus sum , suasi loquens vates quem crudelis , atque inhumani i●●idia fati ante diem ●ripuit . i oppianus am : when i did speake , poets in place , did thinke their wits too weake . me , cruell and inhumane fate enuy'd , which was the cause , before my time i dy'd . homer in his eighth odyss . speakes to this purpose : among all other men , poets are most worthy to participate honour and reuerence , because the muses themselues teach them their songs , and are enamoured both of their profession and them . but i had almost forgot my self : for in proceeding further , i might haue forestalled a worke , which hereafter ( i hope ) by gods assistance , to commit to the publick view ; namely , the liues of all the poets , forreine and moderne , from the first before homer , to the novissimi and last , of what nation or language soeuer ; so farre as any historie or chronologie will giue me warrant . therefore here in good time i breake off : yet cannot chuse but remember you ' what ovid speaketh in his last elegie : ergo cum silices , — &c. when flints shall faile , and i●'on by age decay , the muse shall liue , confin'd to time nor day . kings , and kings glorious triumphs must giue way ; and tagus blest sands vnto them obay . thus much to shew you in what honour poets haue been . but now ( and hence illae lachrimae ) to shew you in what respect they are ; and not onely in the times present , but what an heauy fate hath heretofore ( as now ) been impending ouer the muses . de dura & misera sorte poetarum , thus far heare me : heu miseram sortem , durâmque à sidere vitam , quam dat docti loquis vatibus ipse deus ! 'lasse for the poore and wretched state that either phoebus , or sad fate inflicts on learned poets ! whether they , or their wills with them , together conspire ; all these we wretched find , who euer by their wits haue shyn'd . homer , to whom apollo gaue the palme , scarce ( dying ) found a graue : and he that was the muses grace , begg'd with his harpe from place to place . poore injur'd virgil was bereft of those faire fields his father left ; and in the flourishing state of rome , in caesars stable serv'd as groome . though ovid next augustus dwelt , yet he as great disaster felt ; and dy'd exil'd amongst the geats : ( no better , fate the muse entreats . ) though all men horace did commend , in populous rome he found no friend , saue one , mecaenas . hesiod , borne in wealthy cuma ; hauing worne a tedious age out , was betray'd by his two brothers , who inuade him sleeping , cut his throat asunder , who , breathing , was the worlds sole wonder . lynus , who for his bookes compil'd , virgil , the son of phoebus styl'd ; and whom the muses long had cherisht ; by much incenst sagipta perisht . antipater sidonius , well knowne for extempo'rall wit to'excell , ( by cicero and crassus ) neuer vpon his birth day scap'd a feuer : of which , in his best dayes , and strength of nature , he expyr'd at length . bassus cesius , a man well knowne vnto quintilian , a lyricke poet ; when the towne in which he sojourn'd was burnt downe by theeues and robbers ; the fierce flame left of him nothing but his name . lisimachus such want did feele , that he was forc'd to turne a wheele for rope-makers . the like we reede of famous plautus ; who to feede his empty stomacke , left his quill , to toile and labour at the mill. calisthenes , a kinsman neare to aristotle , and much deare to alexander ; yet because the king against him found some clause , the muse which had so late him pleas'd , was quite forgot , and his life seas'd . nay worse ( if worse may be ) than thus , quintus lactantius catulus romes consull ( yet a poet ) far'd ; who notwithstanding he out-dar'd the cimbri'ans , and in battell slew their generall : his troupes withdrew , and quite forgetting his bold action , expos'd him to a muti'nous faction of rebels , who not onely rifled his treasure , but with wet brands stifled him in his chamber : whose sad fate sylla reueng'd . nor had their hate extended to such deepe despight , but that the muse was his delight . poore ibichus was robb'd and slaine ; yet did before his death complaine , and prophesy'd , the very crowes that saw his bloud shed , would disclose the barba'rous act : and so it fell . but though they suffer'd for 't in hell , th' amends to him could seeme but poore , since all , his life could not restore . old aescilus ( whom all greece knew ) by whom the tragicke buskin grew , first knowne on stage ; whilest he alone vncouer'd sate , so like a stone his bare scalpe shew'd , that from on hye , and aegle who did o're him flye , dropt downe a shell-fish on his head , and with the sad blow strooke him dead . anacreon , for the lyricke straine in greece illustrous , may complaine of the like fate ; who in his pride , choakt with a grape by drinking , dy'de . o , that the wine , which cheares the muse , on him such tyranny should vse ! petronius arbiter , a wit to sing vnto the gods more fit , than humor nero ; yet such power fate hath , the tyrant did but lower , and then the muse which rome admir'd , by cutting of his veines expir'd . ev'n sapho , the faire poetesse , who did the lyricke straine professe ; vse all the skill and art she can , yet , louing a poore ferriman , distracts her with such deepe despaire , that , as her muse , her death is rare : for from a promontories top she downe into the sea doth drop ; to quench the hot fire in her brest . thus fate the best wits hath opprest . &c. i am loth to proceed further in this argument , to reckon vp all in that kinde , who as they liued eminently , so haue died miserably ; for it would aske too long a circumstance . yet i cannot escape iohannes campanius , without commemorating vnto you some few of his saphickes , de poetarum miseria , in these words : nemo tam claro genitus parente ; nemo tam clara pròbitate fulsit . mox edax quem non peremit vetustas , vate remoto , &c. none that of antient birth can boast , or in their vertue glory most , but that their memory is lost , without a poet : and yet whilest others strut in gold , he weares a garment thin and cold , so torne , so thred-bare , and so old , he shames to owe it . the painter , by his pensill eats ; musitions feed out of their frets ; nay ev'n the labouring man that sweats , not one 'mongst twenty , but is with needfull things supply'de : yet ( as if fate did them deride ) they poore and wretched still abide in midst of plenty . now , dry'd vp are the muses springs , and where the swans once washt their wings , pies chatter , and the scritch-owle sings , their wrongs pursuing . therefore , you dukes of proud ostent , and princes to whom pow'r is lent , ev'n for your owne name-sakes lament the muses ruin . exiguo reliquis quae dantur tempore restant , quae data sunt vatis munera , semper habes . what thou on others dost bestow , doth a small time perseuer : what thou to poets giv'st , thou hast , and shalt possesse for euer . that forrein authors haue not onely complained of the great scorne and contempt cast vpon the euthusiasmes and raptures ; as also that no due respect or honour hath been conferred vpon the professors thereof : whosoeuer shall call to minde the all praise-worthy and euer-to-be-remembred spencer , shall finde that hee much bewailed this inherent and too common a disease of neglect , which pursueth the witty , and inseparably cleaueth to the most worthy . witnesse , his teares of the muses , his collen clouts , come home againe , and diuers other of his workes : but more particularly in the tenth eclogue of his shepheards calender , in the moneth entituled october , you may reade him thus : pierce , i haue piped erst so long with paine , that all myne oaten reeds are rent and wore , and my poore muse hath spent her spared store , yet little good hath got , and much lesse gaine , such pleasance makes the grashopper so poore , and ligge so laid , when winter doth her straine . the dapper ditties that i wont deuise to feed youths fancie , and the flocking fry delighten much : what i the bett , for thy ? they hau the pleasure ; i , a slender prise ; i beat the bush , the birds to them do fly : what good thereof to cuddy can arise . and after in the same eclogue cuddy thus proceeds : indeed the romish tyterus , i heare , through his mecaenas left his oaten reed , whereon he erst had taught his flockes to feed ; and labored lands to yeeld the timely eare , and eft did sing of wars and deadly dreed , so , as the heav'ns did quake his verse to heare . but ô , mecanas is y●ladd in clay , and great augustus long ygo is dead , and all the worthies lyggen wrapt in lead , that matter made for poets on to play : for , euer who in daring doo were dead , the lofty verse of hem was loued aye . but after vertue 'gan for age to stoupe , and myghty manhood brought a bed of ease , the vaunting poets found nought worth a pease , to put in preace among the learned troupe . then 'gan the streames of flowing wit to cease , and soon-bright honour pent in shamefull coupe . and if that any buds of poësie yet of the old stocke 'gan to shoot againe ; or it mens follies mote to force , to faine , and rowle with rest in rymes of ribaldry , or as it sprung , it wither must againe . tom piper makes vs better melody . &c. heare faustus andrelinus an excellent poet , to another purpose : nomina doctiloqui non sunt spernenda poetae , nomina non viles inter habenda viros : rebus in humanis nil est pretiosius , illo qui sua gorgoneis or a rigavit aquis : cui tantum natura favet , cui spiritus ingens , cui furor aetherea missus ab arce venit , &c. ¶ thus paraphrased : the names of learned poets should not be contemn'd or scorn'd by men of base degree . 'mongst humane things there 's nothing held more deare , than he who doth his mouth rinse in the cleare gorgonian waters : nature , him alone fauors , and seemes to grace , as being one of a great spirit ; on whom from their high towre , the gods coelestiall , diuine raptures powre . his fame ( by vertue'acquir'd ) shall neuer dy , before whom ( bee'ng offended ) his foes fly . his substance is not great , i must confesse , yet is his glory to be pris'd no lesse than are those glistring shores ( as we be told ) whose pebles are bright pearles , whose sand is gold. little he hath ; for all his generous wayes ( aiming at others profits , his owne praise ) he holds coine in contempt , bee'ng of condition , to vilifie the vulgars swolne ambition : their grosser humors hauing well discern'd , he holds them no way to beseeme the learn'd . the wood , the den , the countries devious path , the riuer , groue , and well his presence hath : a sought-for silence , and remote from men , is best agreeing with his thought and pen ; whilest confluence and noise delights the rude . from the grosse manners of the multitude hee 's separate , he knowes no idle houre , to redeme time is solely in his power . he searcheth out th' originall of things , and hidden truths from darke obliuion brings . grosse-mettal'd arts his chymicke wit refines : he phoebus can direct , how through the signes to guide his chariot coursers : and againe , teach dull boötes , with his loitering waine , what tract to keepe : who ( indulgent of his ease ) his tyr'd lades neuer waters in the seas . the gyants wars against the gods he sings , and high facinerous acts of dukes and kings . you worthies then , who by true honour striue to keepe your vertues and your names aliue , and what an after-life's would vnderstand , support the poet with a liberall hand . what 's elsewhere giv'n is throwne into the graue ; but what 's so spent you still in future haue . i cannot here omit a spanish prouerbe , with which i purpose to conclude this argument now in speech : which is , canta la rana , y no tiene pelo ni lana● the frog will still be singing , though she haue neither haire nor wooll vpon her backe . the french come neere it , in another , frequent amongst them . a fant de chapon , paine & oignon . for want of a capon , bread and onions . qui cum pauperte convenit , diues est : hee may truly be called a rich man , that is content with pouertie . — vivitur exigno melius , pauper enim non est , cui rerum suppetit vsus . peu de bien , peu de soncy . that is ; small ware , little care. deis proximus , qui eget paucissimis . with the gods hee 's held most blest , who hauing little , needeth least . is satis est dives , cuisatis est quod habet . he hath enough , that thinkes he hath sufficient . to which quintilian seemeth to comply , where he saith , satis devitiarum nihil amplius velle . but of the former prouerbe , cant a la rana , &c. i make this , and most sure i am no vnproper application . vnto the frogs we poets may compare , who sing , though hauing neither wooll nor haire . and so much of poets and poetry . pertinent it is to this discourse , to enquire , whether spirits , as with all quicke velocitie they can moue themselues , so haue the abilitie and power to remoue others , and transport the bodies of men , beasts , and the like . which is not to be questioned , but that both the good and bad angells can without difficultie performe . neither are their faculties bounded within any limit , as to beare only this weight , or carry such a burthen ; but they haue an vncurbed strength according to their owne will and purpose : insomuch that one spirit ( by gods permission ) is able to shake , remoue , or demolish a mountaine , a city , or a prouince , as shall hereafter be more plainely illustrated . it is also obserued , that the neerer any spirituall substance is vnto the creator in place , it is so much the more swift & strong ; and those that are farther remote , are lesse able and preualent . the water is known to be of more swiftnesse and validity than the earth ; the aire , than the water ; and the moone , than either : and of all the other planets , as they exceed in height , so they excel in vertue , euen vntill you come to the primum mobile , whose strength and puissance is such , that it circumrotes and turneth about all the spheres below it , and in it's incredible celeritie , euery minute ouercomes more than a thousand miles , as astronomers report . yet , notwithstanding the incogitable force and dexteritie of spirits , the theologists are of opinion , that they are not of power to destroy any one element , or to peruert that constant order by which the fabricke of the world is guided and gouerned . yet of their incredible celeritie and strength , histories are very frequent both in the sacred scriptures , and elsewhere . we reade , that the diuell tooke our blessed sauiour , and by the permission of this godhood , placed him on the top of the pinacle of the temple ; and in a moment tooke him from thence , and bare him into an exceeding high mountaine , from whence hee shewed him all the kingdomes of the earth , and the glory thereof . wee reade likewise , that the angell of the lord tooke the prophet habbacuck ( as he was carrying meat vnto the reapers ) by the haire of the head , and in the strength of spirit , in an instant transported him from iudaea to babylon : and as soone as the prophet daniel had tooke his repast , left him in the twinkling of an eye , in the selfe same place where he first found him . the like wee reade in the gospell , of philip the apostle , who was snatched vp by the angell , and brought where the eunuch of candaces was reading in esaias the prophet : which after he had expounded vnto him , and then baptised him in the riuer , hee was suddenly taken from his sight . other histories to this purpose there be many . pythagoras ( if we may beleeue apollonius ) was seene in one day both in croton and metapontus . and apollonias tyanaeus the notable magitian , being at rome in the presence of the emperor domitian , and commanded to be bound hand and foot before him , yet he suddenly vanished out of his sight , and was the selfe same houre hurried as farre as puteoli , to keepe a former appointment which he had made , to make merry with some of his acquaintance and friends . iamblicus a notorious inchanter hauing sacrificed vnto the diuell , was raised vp ten cubits from the earth , seeming ( to the wonder and amasement of all there present ) to walke in the aire . and as evanippus testifieth of him , his garments were strangely altered , appearing as if they had been newly dipt in a thousand sundry glorious colours . iohannes teutonicus a cannon of halbersted in germanie , hauing by art magicke performed many strange prestigious feats , almost incredible ; in one day ( which was the birth day of our sauiour ) was transported by the diuell in the shape of a blacke horse , and seene and heard to say masse the same day , in halbersted , in mentz , and in cullein . plutarch telleth vs , that the grecians hauing ouerthrowne the persians in the great battell of marathon , they purposed a great and solemne sacrifice to the gods , in thankefull remembrance of so miraculous and vnexpected a victory : who for their better instruction , how the more reuerendly to mannage it , sent to aske counsell of the oracle in delphos . who returned them answer , that they should first build a new altar , and consecrate it to iupiter the deliuerer ; and not to make their offering till all the fire throughout whole greece was quite extinguished , and not one sparke remaining , as being polluted by the barbarians , and therefore by the gods of greece held execrable . which done , they should with all speed send to delphos , and from thence fetch pure and vnpolluted fire to kindle the sacrifice . according to this imposition of the oracle , by a strict order made by the princes and chiefe magistrates , all the fire was extinct ; and then one euchides of plataea , a man of an vnbeleeuable swiftnesse ( after he had been first washed , and after that crowned with lawrel ) was sent to delphos , distant from that city more than a thousand furlongs , who went and returned within the compasse of one day ; and hauing brought the sacred fire , he had no sooner deliuered it vp to the priest ( who was then chiefe in the sacrifice ) but hee instantly fell downe dead . yet the ceremonies went on ; and after , by the command of the princes , his body was taken vp , and by their appointment had the honour to be buried in the great and famous temple of diana : with this inscription vpon his tomb ; euchides delphos cucurrit ; et die reversus est vna . euchides , to delphos sent , who in one day both came and went. i haue read of a noble centurion in the lower part of germanie , of great opinion and estimation with the people , for his approued goodnesse and knowne honestie ; who reported this discourse following : that walking one euening through a thicket or groue not farre distant from the place in which he liued , with onely one man and a boy in his company to attend him ; hee saw approching towards him a faire and goodly company of knights and gentlemen ; all seeming persons of great eminence , for they were mounted on great and braue horses , and well accommodated at all points ; all which , without any salutation , in great silence past by him : in the lag of which troup he fixt his eye with some astonishment on one , who to his present imagination had serued him and bin his cook ; who was dead and buried some few dayes before this apparition . this fellow was as well mounted as the rest , and lead an empty or spare horse by the bridle . the centurion being a man of an vndaunted spirit , went vp close to him , and demanded what he was ? and whether hee were the same cooke who had lately serued him , and whom hee had seene coffined and layd in the earth ? who answered him againe , that without any doubt or scruple , he was the selfe same man. his master then asked him , what gentlemen , or rather noblemen ( as appeared by their habit ) were those that rid before ? whether he himself was then trauelling ? and to what purpose he led that empty horse in his hand ? to all which he replied in order ; that all those horsemen were men of note and qualitie ( naming to him diuers whom he knew were deceased ) and that they were now vpon a voiage to the holy-land , whether he himselfe was likewise bound , and that spare horse was prouided of purpose to doe him seruice , if it so pleased him , and that hee had any desire to see hierusalem . the centurion made answer , that with great willingnesse hee could finde in his heart to see the city , and visit the holy sepulchre , whether ( had meanes and leasure serued to his purpose ) hee had long since intended a pilgrimage . the other told him , now was the time , his horse ready , no necessaries wanting ; or if he intended that voyage , he could not go in better company . at which words , the bold centurion leapt into the empty saddle , and was presently hurried away from the sight of his seruants in a moment : and the next euening , at the same houre , and in the same place , he was found by his seruants and friends , who were there seeking and enquiring after him . to whom he related his journey , and what he had seene in the holy city ; describing punctually euery monument and place of remarke : which agreed with the relations of such trauellers and pilgrims as had beene there and brought certificate and assured testimonie from thence . he shewed vnto them likewise , an hand-kerchiefe which that cooke his seruant ( or rather diuell in his likenesse ) had giuen him , stained with bloud ; but told him , if at any time it were foule or durtie , he should cast it into the fire , for that was the onely way to make it cleane . he shewed them likewise a knife and sheath which he bestowed vpon him , which hee said was the guift of a gratefull remembrance ; but gaue him a great charge thereof , for ( said he ) the mettal is poysoned , and euery blow giuen therewith is present and immediate death . alexander alexandri relateth a story of a poore captiue shut vp in a darke dungeon ; but by a spirit taken from thence , and transported into diuers infernal places : where hauing spent three entyre dayes and nights ( being mist all that time by the gaoler ) he was after brought backe into the same , and lodged in his irons , though the place was double barred , locked , and bolted . who made relation of many strange sights seen in hell , and with what seuerall insufferable torments the soules of the damned were inflicted ; persuading all them that came to visit him , to haue more care how they lead liues dissolute and wicked , least after death they should be made partakers of such infatigable torments . boccatius writeth the historie of a nobleman of insubria , who vndertaking a journey , or rather pilgrimage , to ierusalem , to accomplish a vow before made ; at the parting with his wife , left her a ring , with a constant condition and couenanted vowes betwixt them , that if he returned not to claim it before the expiration of three yeares , she should haue free leaue and liberty to bestow her selfe in marriage to her owne liking ; but vntill the last prefixed day to keepe her first nuptiall faith inviolate . after his departure it so happened , that in the way he was set vpon by outlawes and robbers , rifled , taken prisoner , and after carried into aegypt ; where in processe of time being brought before the emperour and examined , he told him ( and truly too ) that he was son to a nobleman of such a country ; who when he himselfe in person ( disguised ) trauelled to discouer some parts of christendom , at his owne house gaue him courteous and honorable entertainement . which the sultan remembring , gratefully acknowledged his fathers great generositie and bounty , and not onely restored him to present libertie , but soone after created him visier bassa , and made him the second person in the kingdome . in which honour and greatnesse he continued till the date of three yeres were almost fully expired ; when remembring the last contract made betwixt his wife and him , he grew into a sudden and deep melancholy : which the sultan perceiuing , earnestly importuned him to know the reason of his so strange distemperature . who ( to shorten circumstance ) disclosed vnto him all the former passage betwixt himselfe and his best affected wife . which passionately apprehended by the sultan , he presently caused a skilfull magitian to be called , and sollicited him , with the vtmost of his skill to further the desires of his friend● the necromancer caused instantly a rich bed to be prouided , and layd him thereon ; which the emperor caused to be furnished with an inestimable treasure both of coine and jewels . the insubrian was no sooner at rest , but by the helpe of spirits , he was immediatly transported vnto fycina his owne city , and there left in the cathedrall church neere to the high altar : this was in the night . now early in the morning when the sexton entred to prepare the church for diuine seruice , he cast his eye vpon the glorious bed which shined with stones and gems , and withall espied him layd thereon , and as yet not fully awake . at which vnexpected sight being extremely terrified , he ran out of the church , and to all that he met proclaimed the prodigie . by this time the nobleman began to awake and recollect himselfe ; and then rising vp and walking forth of the temple ( for the sexton had left the doore open ) hee met with those who made toward the place to partake the wonderment : some of which , notwithstanding his long absence and strange habit , knew him , and saluted him with a friendly welcome . from thence hee went home , longing to know how the affaires stood with his wife and family ; but the time of their former vowes being now expired , he found her newly contracted , and the next day to haue been married to another husband , which his seasonable arriuall most fortunately preuented . now touching the transportation of witches by the assistance of the diuell , though i might select and cull out many histories both from bodinus and wyerius : yet because they haue passed thorow the hands of many ; i will rather make choice of some few , gathered out of authors lesse read , and not altogether so vulgarly knowne . bartholomaeus spinaeus master of the holy pallace , recordeth this historie : there was ( saith he ) a yong●maid , who liued with her mother in bergamus , and was found in one and the same night in bed with a cousin german of hers in venice : who being found there in the morning naked , without linen , or so much as a rag to couer her ; yet being neerely allyed to them , they gently demanded of her how she came thither ? where her cloathes were ? and the cause of her comming ? the poore guirle being much ashamed , and mixing her blushes with many teares , made answere to this purpose ; this very night ( said she ) when i lay betwixt sleep and awake in bed , i perceiued my mother to steale softly from my side , thinking i had not seene her ; and stripping her selfe from all her linnen , she tooke from her closet a box of ointment , which opening , she anointed her selfe therewith vnder the arm-pits and some other parts of her body : which done , she tooke a staf which stood ready in a corner ; which shee had no sooner bestrid , but in the instant she rid ( or rather flew ) out of the window , and i saw her no more . at which being much amased , and the candle still burning by me , i thought in my selfe to try a childish conclusion , and rising from my bed tooke downe the said box , and anointing my selfe as i had before obserued her , and making vse of a bed-staffe in the like manner , i was suddenly brought hither in a moment ; where i was no sooner entred , but i espied my mother in the chamber with a knife in her hand , and comming towards the bed , with purpose ( as i thought ) to kill this my young nephew , ( pointing to a childe in the cradle ; ) but shee was hindred by finding mee here . who no sooner saw mee , but shee began grieuously to threat me , and came neere to strike me : in which feare i began to call vpon god to helpe me ; whose name i had no sooner vttered , but she vanished instantly , and i am left here euen as you found me . whereupon her kinseman the master of the house writ downe , and keeping the maid still with him , sent to the father inquisitor of the place , where the mother of the guirle his kinswoman liued in good reputation , and no way suspected ; before whom shee was called and questioned , and as the manner of that countrey is vpon the like probabilitie and suspition , put to the mercy of the tormentor , and at length shee confessed euerie particular before mentioned : to which she added , that she had no lesse than fifty sundry times been transported by the diuel , only with a malicious intent to kil that yong childe ; but she found him alwayes at her arriuall so protected by the blessings & prayers of his deuout and religious parents , that she had no power at all ouer him , &c. to this story the author addeth a second of one antonius leo , a collier by profession , and dwelling in the city of ferrara ; who greatly suspecting his wife to be a witch , by reason that diuers of his neighbours informed him , that she was reputed to be one of those who had nightly conuentions with the diuel : he therefore kept all to himselfe , and one night aboue the rest , snorting and counterfeiting a deepe and profound sleepe ; with which his wife being deluded , rose softly from the bed , and as in the former discourse , daubing her selfe with an vnguent , leapt out at the easement , which was some three stories high , and he could set no more sight of her . at which he grew first strangely amased , as fearing shee had desperately done it to breake her necke ; but hearing no cry , nor apprehending any noise by her fall , he then began to confirme his former suspition ; and in a foolish curiositie tooke the same box , and did to himselfe in all respects as hee had seene her to practise before him , and was immediately in the same manner hurried out at the window , and in an instant found himselfe in a noble counts wine-sellar , where hee saw his wife with diuerse others of that diuellish sister hood , merrily gossipping and carousing deepe healths one to another ; who no sooner beheld so vnexpected a guest , but they all suddenly vanished , and the poore collier was left alone with the cellar dore fast locked vpon him ; and early in the morning being found there by the butler , hee called other his fellow seruants , who apprehended him as an house-breaker and felon , and brought him before their lord. who at length by great importunitie obtaining libertie to speak for himselfe , he opened vnto the count all the manner of the particular circumstances before related : which though at first they appeared incredible , yet vpon more mature consideration hee was dismissed , but conditionally , that he call his wife in publique question , with the rest of her associats . which he accordingly did , and brought them before the inquisitor ; to whom , after examination , they confessed not onely that , but many other more notorious and diabolical acts , the least of them sufficient to bring them to the stake and faggot . barthol . ronfaus telleth a strange story of a witch in osburch : antonius torquinada deliuereth the like , who was by nation a spaniard : and paulus grillandus in his book , de sortilegis , remembreth diuers to the same purpose ; one of which i thought good to transferre from him , and expose to your free view and censure . in the yeare of grace ( saith he ) , when i was chiefe inquisitor , many of these inchantresses and witches were brought before me . amo●gst whom , a certaine woman dioecis sabensis , was a practiser of that diabolicall art : of which her husband had been long suspitious , and watched her so narrowly , that he took her in the manner when she was busie about her infernall exercise . notwithstanding which she impudently denied it , and out-faced him that she was no such woman . but he as obstinat on the contrary , and resolued withall not to be so deluded , with a good sound cudgell fell vpon her , and so be laboured her sides and shoulders , till with incessant beating hee forced the truth from her , and brought her vpon her knees most submissiuely to intreat his pardon : which after some entreaty he seemed willingly to grant , but vpon condition , that she would b●ing him to be present and an eye-witnesse of their abhominable ceremonies vsed in their nightly conuentions ; which shee faithfully promised , and so they were reconciled . at the next night of their meeting , hee hauing ingaged his word for secrecie , she brought him to the place appointed , where he freely beheld the manner of their adoration done to the diuell , their sports and their dances , full of many beastly postures and figures , with many other strange pastimes and merriments there practised . all which being ended , there was a long table couered , and furnished with sundry dishes , and he seated amongst them ; and as he saw the rest do , he began to fall heartily to his victuals , which somwhat distasted him , as not being wel seasoned : therefore looking about him for salt , but spying none vpon the table , he called to one that attended , to fetch him a little salt . but he not seeming to regard him , he began to grow importunate and somewhat loud : at length he brought him a small quantitie vpon the corner of a trencher ; which hee seeing , and seeming glad thereof . mary god be thanked ( said he ) for i haue now got some salt . which words were no sooner vttered , but the table , meat , dishes , diuels , witches , and lights all vanished , and hee was left there naked and alone in a desolate place . but in the morning spying certaine shepheards , and demanding of them what countrey hee was in , they told him , in the prouince of beneventanus , belonging to the kingdome of naples ; which was more than an hundred miles distant from his owne house . the man , though he was of a faire reuenue , yet was forced to beg all the way homeward . but after his tedious and difficult journey , arriuing at his owne village , he summoned his wife before the magistrate , with others whom he had espied and knowne at the feast . who vpon his testimonie were conuicted , and suffered according to the extremitie of the law prouided for offences of that execrable nature . i haue read of another guilty of the like curiositie , who was hurried so far in one night , that it cost him three yeares tedious trauell , before hee could come to see the smoke of his owne chimney . to shew that these magicall sorceries haue beene from great antiquitie , and not lately crept into the world by the proditious insinuation of the diuel ; me thinks i heare medaea thus speaking , ovid metam . lib. . tuque triceps hecate quae caeptis conscia nostris , adnutrixque , — &c. thou three-shap'd hecate with me take part , who guilty of my vndertakings art , teaching what spels we witches ought to vse , and what rare herbs out of the earth to chuse : thou aire , you winds , hils , lakes , and riuers cleare , gods of the winds , gods of the night , appeare : by whose strong aid i ( when i please ) can make the fearefull and astonisht bankes to quake , to see the streames backe to their heads retyre . if on the seas a tempest i desire , the troubled waues in mighty mountaines rise , threatning to spit their brine-drops in the eyes of the bright stars ; and when th' are most in rage , i with a word their fury can asswage . blacke threatning clouds , if i but speake , appeare ; and with a becke i make the welkin cleare . the windes i from their brasen dens can call , to blow downe hills , or not to breathe at all . the vipers jawes i with my spels can breake , the stedfast rockes remoue wh●n i but speake . the grounded okes i by the roots vp rend ; woods i can shift , and mountaines that transcend , my charmes can shake . the groaning earth help craues from me , whilest ghosts i summon from their graues . and thee ô moone , my incantations can draw this or that way , make thee pale and wan through feare , or red with rage . aurora knowes , i from her blushing cheeke can teare the rose , &c. here i might introduce many to the like purpose : but i return where i left , and thus proceed ; that this swift transportation of bodies , though it seeme strange , is not altogether impossible . which will the better appeare , if either wee aduisedly consider the velocitie of spirits , or the admirable celerity of the spheres : from whence it comes that magitions haue such speedy intelligence ( almost in an instant ) of things done in the farthest and remotest places of the world . to approue which , if wee shall but examine historie , there be many examples extant . when antonius the great captaine made an insurrection in germany against the emperor domitian , and was slain in the battel , the death of that revolter was confidently reported the same day in rome , with the manner of his armies ouerthrow ; though the places were distant ( as some account it ) little lesse than fifteene hundred miles . and cedrenus writeth , that when adrianus patricius was sent by the emperour basilius to war against the carthaginians ; before he had ouercome halfe his way , and whilest hee yet stayed in peloponnesus with the greatest part of his nauy ; by the help of such spirits ( as it seemed ) he was certainly informed , that syracusa was taken and destroyed by fire , the very selfe same day and houre that the disaster hapned . panlus diaconus and nicephorus haue left to memorie , that one calligraphus of alexandria , walking late in the night by certaine statues erected without the city , they called vnto him aloud and told him , that the emperour martianus , with his queene and princely issue , were all at that very instant murthered in constantinople . which when he came to his house , he told to some of his familiars and friends , who seemed to deride his report , as a thing not possible , but beyond nature . but nine dayes after came a post with certaine newes of that barbarous and inhumane act : which by true computation happened the very same houre that it was deliuered to calligraphus . platina in dono telleth vs , that partharus sonne to the king of the longobards , being expelled from his countrey by the vsurpation of grinnaldas , shipt himselfe for england , to be secured from the sword of the tyrant : and hauing beene a few dayes at sea , hee was sensible of a loud voice , which admonished him to change the course of his intended journey , and instantly to return backe into his owne countrey ; for the tyrant hauing been troubled with the plurisie , and aduised by his physitions to haue a veine opened in the left arme , the flux of bloud could not by any art be stopped , but that he bled to death . vpon this warning the prince partharus returned , and finding it to be true , within three months after his arriuall , he was inaugurated and freely instated in his proper inheritance . zonarus and cedrenius affirme , that the same day in which the arch-traitor and regicide andraea slew the emperour constantine , bathing himselfe in syracusa ; his death by voices in the aire ( which could be no other than spirits ) was not onely noised , but proclaimed openly in rome the same day . zephilinus in domiti . and fulg●t . lib. . cap. . haue left remembred vnto vs , that apollonius tianaeus being in a publique schoole in the city of ephesus , and disputing at that time with diuers philosophers ; in the midst of his serious discourse , was on the sudden mute , and fixing his eyes stedfastly vpon the ground , remained for a space in a still silence : but at length erecting his head , and casting vp his eyes , hee suddenly broke forth into this loud acclamation ; stephanus hath slaine an vniust man. and after hauing better recollected himselfe , he told vnto those which were there present , that at that instant the emperor domitian fell by the hand of one stephanus . the circumstance being after examined , it proued true according to his relation . olaus magnus , lib. . cap. . of his gothicke history , writeth , that govarus king of norway being resident in his owne court , knew in the same houre , of all the machinations and plots intended against him in normandy , though he was distant by land and sea many hundred miles . fulgotius relateth , that in the wars betwixt the locrenses and the crotoniatae , two spirits appeared like two yong men in white vesture , who when the locrenses had woon the battaile , left the field and vanished ; and in the selfe same houre were seene both in athens and corinth , in both which places they proclaimed the newes of that great victory , though these places were distant many leagues one from another . and so much for the velocitie of spirits . the emblem . it figureth an hedge-hog , who insidiates the silly field-mice playing about her den , and fearelesse of any present danger ; who the better to compasse her prey , wrappeth her selfe into a round globe-like compasse , appearing onely a ball of pricks , contracting her head within her skinne , where nothing is seene saue a small hole , for such a little creature to shroud her selfe in ; and thus she lieth confusedly vpon the ground without any seeming motion . the apprehension thereof is borrowed from greg. lib. . moralium ; from whence this motto is deriued , abiecta movent . the words of the reuerend father be these : prius complexionem , vnius cuiusque adversarius perspicit , & tunc tentationis laqueos exponit : alius namque laetis , alius tristibus , alius timidis , alius elat is moribus existit , &c. ( i. ) our aduersarie the diuell first looketh into the complexion and disposition of euery man , and then he layes the snares of tentation ; for one is of a merry and pleasant constitution , another sad and melancholy , another timerous and fearefull , another proud and haughty . therefore that hee may the more secretly and cunningly intrap them , he frameth his deceptions suitable with their conditions ; and because pleasure hath proximitie with mirth , to him that is giuen to mirth hee proposeth ryot and luxurie ; and because sadnesse is prone to anger , to such he offereth the cup of dissention and discord : and because the timerous are fearefull of paine and punishment , to them he suggesteth terrors and horrors : and because the haughty and ambitious loue to be magnified and extolled , to them hee offers popular suffrage and vaine applause , &c. we also reade saint paul thus , corinth . . . but i feare lest as the serpent beguiled eve through his subtilty , so your mindes should be corrupt from the simplicitie which is in christ. and pet. . . be sober and watch ; for the diuell as a roaring lion walketh about seeking whom he may deuoure . the illustration of the emblem followeth : pelliculam veterem retines , & fronte politus ; abstraso rapidam gestas sub pectore vulpem . pers. satyr . . fit globas , insidias muri dum tendit echinus ; et jacet immoto corpore fusus humi : o● late● in media quod dum patet esse cavernam , musculus ad socios non rediturus init . cum vitium quod quisque colit , rex caelliat orci , illius objectis pectora nostra trahit ; larco sibi capitur , vinosus imagine bacchi ; virginis aspectu , nota libido furit . ¶ thus paraphrased : to'entrap the mouse , the hedge-hog in a round is cast , and lies as senselesse on the ground , his face drawne in ; the hole she thinkes a caue , where , being frighted , she her selfe may saue . when sathan knowes vnto what vice we' are bent , to each mans sence that obiect hee 'l present : meat to the glutton , to the drunkard wine , and to such , beauty , as to lust incline . livy saith , fraus in parvis fidem sibi praestruit , vt cum opere praetium est , cum mercede magna fallat : ( id est ) deceit layes the snare in small things and of no moment ; that in greater things it may deceiue with profit . noble in his minde was alexander the great , who when parmenio counselled him to seeke the subuersion of his enemies by fraud and subtiltie ; made this answer , that being alexander , his majestie and royaltie would not suffer him to doe so ; but if hee were a priuate man , as parmenio , hee might perhaps be thereunto persuaded . but contrarie vnto him , the emperour pertinax was syrnamed christologus , which is as much to say as , well speaking , and euill doing . it was the saying of demosthenes the excellent orator ; wonder not that thou art deceiued by a wicked man , but rather wonder that thou art not deceiued . the fraudulent and deceitful are likened to a chameleon , apt to take all obiects , capable of all colours , cloaking hate , with holinesse ; ambitious gain , with shew of good gouernment ; flatterie , with eloquence : but whatsoeuer is pretended is meerely deceit and dishonestie . sic iterum , sic caepe cadunt , vbi vincere aperte ; non datur , insidias , armaque tecta parant : fraude perit virtus . ovid. fast. lib. . the serpent hid in the grasse stingeth the foot ; and the deceitfull man vnder pretence of honestie beguileth the simple : parva patitur vt magnis potiatur . from whence catsius deriues this conceit : fit globus , nique globi medio caput abdit echinus , et vafer ni parvum , contrabit or aspecum : tegmina mas spinosa ( peti se nescius ) ambit , et vagus impunem , fertque refertque gradum . at coecas ineat latebras , & non sua lustra , tum demum in praedam promptus echinus erit , vt fallat tunc cum praetium putat esse laboris , praestruit in parvis fraus sibi magna fidem . ¶ thus paraphrased : like a round ball * he lies ; of head or face nought seene , saue onely a streight entring place . the mouse doth neere his thorny couering graze , and fearelesse of deceit , about it playes : but is no sooner entred the blinde caue , than catcht ; he hauing what he sought to haue . small traines at first are by the crafty layd , that the full prize they better may invade . a meditation vpon the former tractate . i. to thee , the saints that in thee trust ; to thee , the soules of all the iust ; and wretched i , to thee new cry , that am indeed no more than earth and dust. ii. the heav'nly hierarchies aboue , that are to thee conjoyn'd in loue , in hymnes and layes to thee giue praise , and to the innocent lambe and spotlesse doue . iii. the angels and archangels all , vertues and powers coelestiall , who stand before thee , and still adore thee , as messengers still ready at thy call : iv. all magnifie thee without cease , not fainting , rather with encrease of will and voice , laud and reioyce in thee , that art the god of power and peace . v. and i , fraile man , that am not least of thy creation , would thy heast , far as i may , serue and obey , and beg in thy great mercies , interest . vi. light therefore in my heart infuse ; instruct my tongue , thy name to vse : that i may finde both heart and minde , hourely on thee , and onely thee , to muse . vii . clense , to that end , and make me cleane , that am polluted and obsceane : my sinnefull soule , spotted and foule , dares not for that cause on thy mercies leane . viii . from outward things , to what 's interior ; to what 's aboue , from things inferior ; my thoughts transcend to apprehend thee solely , that or'e all things art superior . ix . o blessed spirits , bright and pure , you that the sacred throne immure ! that place sublime , in first of time , was made for you alwayes therein to'endure . x. your makers face you there behold , in numerous bands and hosts vntold , you , to him solely sing , holy , holy , holy ; whose brightnesse no tongue can vnfold . xi . you , in your sweet and musicall quire , see what to loue , and to admire , ( that ioy and blisse which endlesse is ) and to attaine vnto , we all desire . xii . for from that place coelestiall , from henceforth there can be no fall : in that congruity is perpetuity , which , as before it hath bin , euer shall . xiii . no refractorie spirits there , since lucifer dar'd to appeare , in battell fell by michael , all these rebellious angels captiv'd were . xiv . he , the old dragon gyv'd and bound , who , mankinde labors to confound ; still day by day , vs to betray ; and to that end the world doth compasse round . xv. with him , the sp'rites of aire and fire , the water , and the earth , conspire , early and late , to'insidiate all such as after heav'nly things acquire . xvi . but thou , the blest angels of light against them hast made opposite , both to direct vs , and to protect vs from their knowne malice both by day and night . xvii . therefore to thee ( ô god ) alone , in persons three , in substance one ; the trinity in vnity , to search in whose identity , there 's none xviii . so bold as dare , so wise as can . the father , god ; sonne , god and man ; the spirit diuine , third in the trine ; all three , one god , before the world began . xix . father vnborne , the sonne begot , spirit proceeding ; let vs not through their procurements , and sly allurements , be stain'd with sinne , but keepe vs without spot . xx. o thou , the glorious trinitee , whose pow'rfull works inscp'rable be ; support and aid what thou hast made , and keepe our soules from their temptations free . xxi . thou president , of an vnequal'd parity ; thou , plurall number , in thy singularity ; those diuellish foes . still to oppose , grant vs firme faith , strong hope , and constant charity . xxii . whom ( father ) thou hast made , do not forsake ; of whom thou hast redeem'd , ( son ) pitty take : good spirit guyde those sanctify'd , and keepe vs from the euer-burning lake . xxiii . that we , with saints and angels , may thy honour , pow'r , and praise display ; thy glory bright , mercy and might , within thy new ierusalem for ay . deus est indivise vnus in trinitate , & inconfuse trinus in vnitate . leo pap. : the : vertves : ex sumptib : gulielmi : beescom generos the argvment of the fifth tractate . the consonance and sympathy betwixt the angels hierarchy . the planets and coelestiall spheres ; and what similitude appeares 'twixt one and other . of the three religions that most frequent be , iew , christian , and mahumetist : vpon what grounds they most insist . ridiculous tenents stood vpon in mahomets blinde alcaron ; where he discourseth the creation of heav'ns and angels . a relation , what strange notorious heresies by ●the prescillians and manechies were held : the truth made most apparant , by text and holy scriptures warrant . the second argument . we aime at the coelestiall glory . below the moone all 's transitorie . the vertues . three things hath god shew'd in this worlds creation , worthy mans wonder and great admiration : in making it , his power most exquisit ; in ord'ring it , his wisedome infinit ; and in conseruing it , his goodnesse such , as neuer can by man be'extold too much . the angels in the next place we confer wi'th ' second part of this worlds theater : namely , what reference the seraphim hath with the primum mobile . then , what kin the cherub from the starry heav'n doth claime ; or thrones with saturne : in what consonant frame with iupiter , the dominations trade : what 'twixt the vertues can and mars be made : the neere similitudes that hourely run in league , betwixt the potestates and sun : with venus , how the principates agree : and with the great arch-angels , mercurie : last , how the holy angels are accited to be in friendship with the moone vnited . first , as the seraphims in loues pure heate , next god himselfe in his supernall seate , still exercise their faculties , and turne ( by that inflaming zeale by which they burne ) towards his essence ; so in a swift motion , the primum mobile shewes his deuotion to the first mouer , from whence it doth take those vertues which the heav'ns inferior make . go round with it : the seraph's feruor's great ; so * that , hath lasting and perpetuall heat : by benefit of whose swift agitation , the heav'ns are wheel'd about it wondrous fashion , maugre of that huge machine , the great force and magnitude , that still resists his course . the seraphims are sharpe , so needs must be the needle-pointed primum mobile ; which by transfusing influence ( we know ) doth penetrate inferior orbs below . and as the seraphims most feruent are ; to them , in that , we fitly may compare the primum mobile , whose feruor's such , and so incessant , that where it doth tuch , and is in hourely motion , it ( no doubt ) the other heav'ns doth whirle with it about . inflexible the seraphims motion is , so likewise is the turning round of this ; which though it be as swift as thought can thinke , yet in it's course doth neither quaile nor shrinke . as at a becke ( by power that god them gaue ) the seraphims all other angels haue : so by the motion of that primum , all the motions of the heav'n in generall are gouern'd and vnited : seraphs be actiue exemplars call'd : this mobile beares the same stile , because it not alone incites the heav'ns to motion , one by one ; but as a guide , least they should take the wrong . still goes before , and hurries them along . and as the seraph's with loues fire inflam'd , ( a zeale so hot that neuer can be nam'd ) ev'n so this fierie globe , still without cease gyring about , doth grow to that encrease of sultry heate , the feruor , by reuerses , a warmth into all other things disperses . but with this difference , that as they their might immediatly take from the god of light ; from the twelue revolutions it receiues what power and vertue to the rest it leaues ; and purg'd by labour , winding in a frame , returnes still to the place from whence it came . the seraphs haue no creature that can vaunt to be aboue them as predominant . ev'n so this orbe is next th' imperiall throne , gods proper mansion , and aboue it none . the seraphims , for their vicinity to god , are full of diuine purity ; and such a fulgence through their essence runnes , that they are brighter than ten thousand sunnes : so this orbe to the imperiall heauens , so neere , shines by the light of that incredi'bly cleere . and as these spirits with flaming ardor burne , and at no time from their creator turne ; so this high orbe , by the celeritie and inextinguishable claritie , prodigall of it's vertues , doth bestow them to purge and to make perfect things below them ; so that all dregs and drosse consum'd and wasted , they , new refyn'd , are in swift motion hasted vnto their first beginning , where in sweet and most mellodious harmonie they meet . as those from god immediately are , without the interpose of minister ; ev'n so from the first mo●er it doth take immediate force , which doth it's motion make . herein the diuine wisedome doth appeare , that so the angels with the heav'ns cohere , heav'ns with the elements conour , and then , these spirits are in such a league with men , and all so conjoyn'd and concatinate . a picture euery way immaculate , cherub doth in the chaldaean tongue imply : what picture fairer , or more pure , hath eye beheld , than the coelestiall firmament ? imbelished and stucke with th' ornament of so'many bright stars , luminous and cleare , incorruptibly decking euery sphere , all full of influent vertue in their places . so the cherubicke spirits are stucke with graces and diuine gifts , so many , that indeed , in countlesse number they the stars exceed . and as this orbe is circumgyr'd and wheel'd , as to the primum mobile forc'd to yeeld ; so doth the cherubs second order moue from the first seraph , next to god in loue. 'twixt saturnes sphere and the thrones eminence ; is the like semblance and conuenience : by thrones , the seats of monarchs are exprest : on saturnes seuenth day god himselfe did rest from his great worke. now saturne is a word which in th' originall , nothing doth afford ( if we together shall compare them both ) saue , cease from labor , or a sabaoth . the thrones on loue and veritie consist ; and so the planet saturne ( who so list giue credit vnto firmicus ) endues man both with loue and truth , prompts him to chuse vertue , good manners , diuine contemplation , iudgement mature , in a true conformation ; and with a ●ollid industrie desire things that are hidden and abstruse to enquire . and as the thrones , each in his office knowes , how of all sacred wisedome to dispose , ( as dei formes call'd ; ) so saturne he , ianus bifrons , from all antiquitie , is styl'd , and wisedomes father held to be . the golden world beneath his scepter was , ( before the silver ; or the third , of brasse ; or this iron age ) in which th'vnlabor'd ground , not forc'd by man , with plenty did abound : the earth of her free-will gaue all encrease ; springs flow'd with milke ; the wolfe and lambe had peace : and therefore we by congruent reason finde , that the seuenth day to saturne was assign'd , as the seuenth planet , and agreeing best with the coelestiall thrones , which imply rest. besides , in saturne there is one thing rare , as sole vnto him peculiar ; which he may iustly aboue others claime : ( for none of all the planets we can name , but are in mixture and conjunction ; ) hee ioyns , nor is joyn'd with any , but still free ; and as a prince vnrival'd , keepes his state , in which none can with him participate . so moses law , since it was first recited , was with no other coupled or vnited ; but doth immediatly on god depend , yet many other lawes from that descend , as borrow'd thence . and in like mysterie , the chorases of the whole hierarchie , reflect with all the seruice on the throne ; but he his power communicates to none . the seraph's loue , to iudgement doth adhere ; the cherubs wisedome placeth it selfe neere : the dominations ( which some haue defin'd to be , th'vnyoked libertie of minde ) assist the iudgement seat : they vertues , they vpon the high tribunall wait and stay : and so the rest , with all their seuerall graces ; but them the thrones assist not in their places . the dominations we must next confer , and fashion to the star of iupiter ; and by comparing them together , see how in their semblant vertues they agree . first , at coelestiall things they solely aime , them , no tyrannicke seruitude can tame ; a free lord they must serue , and beare a minde vncheckt , to nothing base or vile enclin'd : all difficulties ready to disclose , that shall their faithfull seruice interpose . on none saue their creator they rely , to his sole pleasure they themselues apply ; others to their obedience they persuade , their contemplations being fixt and stayd on the diuine light : which rare pulchritude , to'enioy in a more ample plenitude , they stil conforme themselues vnto the throne , if possibly , to be with it all one . all these ( if astrologians we may trust ) fall on ioves star , in number ev'n and iust . in noble bloud this planet takes delight , to'illustrous thoughts it doth the minde accite , prudence to gouerne , science how to know , his libe'rall influence doth on man bestow ; plac'd in his horoscope , he doth inspire our eleuated soules with a desire to attaine to fame , to empire , and high things : th'vncurbed and irregular minde it brings , not onely to deuise , but keepe good lawes . and iupiter is for that onely cause , in hebrew , zedek call'd , which imports iust. in goodnesse and in iustice such as trust , them he spurres on to spend their houres and time , to aime at things superior and sublime : by the reflex of iustice and true piety , it drawes to contemplation of a diety : it doth not onely man himselfe impell to charitable acts , and do things well ; but to stirre others to good workes : and styl'd iove , for his faith and trust ; hauing exyl'd all incredulitie last , by the hand he leadeth others with him , till they stand in the like state of goodnesse , knowledge , faith. pythagoras more of this planet saith , that he is the mindes vertue , temperament , health , and disposer of all ornament that doth belong to man. now let vs find how those call'd vertues , are to mars inclin'd : and that too may be done with much facilitie , if we consider but what true virilitie and fortitude in this star doth consist . in one place we thus reade th' evangelist : the vertues of the heav'ns are mov'd , or ar ' arm'd on their side , who in gods cause shall war. these , their coelestiall operations take immediatly from him , and for his sake disperse them to his glory and great praise . note what the psalmist of the planets sayes ; praise him you sun and moone , praise him the light ; praise him yee stars [ &c. ] the vertues by foresight , as captaines ouer the church militant , know which amongst them is best combattant ; guide and direct him to the place aboue , to receiue there the crowne for which he stroue . ev'n so this mars , by th' influence of his star , styl'd by th' antient poets , god of war , makes men of generous spirits , elate and hye , ambitious after palme and victorie . the vertues in their pow'r finde no defect ; nor is this planet any way deiect , weary'd or faint . those of authentique skill , write , his fires force is indeficient still . the diuine vertues study to enlarge their courage , who are giv'n to them in charge ; to make them like spirituall souldiers stand , 'gainst lucifer and his reuolted band ; then bring them off to safety and securitie , making them like themselues in god-like puritie . so this stars fire , to shew their true proximitie , burnes vpward , as still aiming at sublimitie ; and in his feruour catching at things neere , to turne each substance to a nature cleere , as it selfe is , in lustre like to shine . yet to this planet , many learn'd assigne malevolent aspects , wars prouocations , home-bred seditions , discord amongst nations , broiles , garboiles , tumults , and combustious rage , depopulation , murthers , slaughter , strage ; call it , the worst of planets : whose reflect contaminates and poysons with th' aspect . but tresmegistus was not of that minde ; saith he , the seuerall planets in their kinde ( their vertues being truly vnderstood ) are vnto men beneficent and good . this great philosopher would haue vs know , of bad effects the cause is here below : stars influences in themselues are pure , no putrid stuffe their natures can endure : and if from their aspects ought chance amisse , they are not to be blam'd , for the fault is in our fraile weakenesse : for who but hath read , that nothing bad aboue the moon is bred ? now as the potestates to worke are said both by the vertues strength , and the co-aid of the dominions iustice : so the sunne , when he his beames transfusiuely shall run through mars his sphere , or ioves benigner star , all his effects , power , strength , and honour ar ' . legions of fiends the potestates expell ; and with them , all blinde errors driue to hell . so when the sunne doth his bright beames display , the tenebrous night flies , and giues place to day . and as those mindes and essences diuine , by nature with miraculous fulgor shine : so the bright sunne instated all alone , amidst the planets , in his regall throne , casts an incredible lustre , and to all doth honour , in his seat majesticall ; distributing abroad in large extent , vnto the stars , both light and ornament : by whom th' are gouern'd , and their motions sway'd , their splendor at his will dark't or display'd . from whom they receiue names ; as day-stars , some ; nocturnal , others ; but the most part come , styl'd by his course : orientall , those we call that moue from his vp-rise ; they from his fall , are occidental . other stars put on names from the south and the septentrion . the potestates , their pow'r or'e things inferior , to mannage and dispose from the superior , of all aboue 's , immediately receiue . ev'n so the sun shines only by his leaue ; the light it giues is but a shadow meere , of his that is so ' vnspeakeably cleere in glory , that all glory doth transcend , which humane eye can no way comprehend : and so his borrow'd lustre doth disperse to men , to beasts , and the whole vniuerse . the potestates , with things below dispense , without all tyrannie or violence : the sunne doth shine with amitie and loue on all alike ; and with the starre of iove bee'ng in conjunction , mans minde it inflames with honour , and to purchase glorious names , inspires with magnitude and claritie , and these without all force or tyrannie . by speculation in the sun , we see the glorious trinity in vnitie . we from the body or the substance gather the diuine essence of th' almighty father . in his bright splendor we the sonne include , who is the sole and onely pulchritude . the third proceeding persons ( god as great ) we see it plainly figured in his heat . our sauiour , when he would exemplifie to vs his fathers power and majestie , did it by this bright planet ; perfect be as is your father that 's in heav'n , ( saith he ) who causeth that his sonne alike doth rise vpon the good and bad. we must deuise in the next place , how we may mak 't appeare , the principates with venus star cohere . as she from all antiquitie hath been styl'd by th' imagin'd name of beauties queene , because by obseruation , euerie creature borne vnder her , she doth endow with feature ; faire shape , good-grace , and amabilitie , all which to her disposures best agree . ev'n so the principates striue to bring neare to god himselfe ( whose image they do beare ) all soules beneath their charge , make them to be partakers of his diuine claritie : " for , than gods image , nothing is more bright , " or more to ougly darkenesse opposite . as the platonicks vnder venus name including loue , make him the cause , this frame was first by god built ; which from chaos rude , was brought by him to this rare pulchritude , than which , nothing more louely can be thought , whose gouernment 's as rare , as comely wrought . and that there 's nothing can more ougly be , than is confusion and deformitie ; so by the principates ( as many hold ) empires and states are gouern'd and controll'd , kingdomes well mannag'd : they are like a border , to guard without , and what 's within to order ; lest fire or sword , or any mutinous storme , ( where they preserue ) should study to deforme : 't is to their office pertinent by right , to keepe all things in beauty and good plight . these principates are dukes and captaines styl'd● yet are they not alone listed and fyl'd vnder these titles : the dominion claimes , and potestates , the honour of these names ; the principate , for his rare pulchritude ; the domination , for his magnitude ; and for his claritie , the potestate , antesignani writers nominate . and vnto them ( these great names hauing shar'd ) iupiter , sol , and venus are compar'd : iove , because his infusion doth assure the most compleat and perfect temperature . venus , because from her coelestiall place , she doth dispose of beauty and good grace . the sun set 'gainst the potestates so bright , because he is the lord that gouernes light. the concordance that the arch-angels haue with mercury , doth now by order craue the place succeeding : intermediate th' are 'twixt the angell and the principate ; from the superior classes these receiue their diuine mandates : which beeng done , they leaue the execution of his sacred will vnto the angels , their attendants still . moreouer , as th' arch-angels ( eminent in place ) are seldome in embassage sent , vnlesse some weighty matter to declare ; but by their ordination , th' angels are more frequently employ'd 'twixt god and man : ev'n so , who mercury shall truly skan , will finde , that them he in that kinde comes neere : for to what star or planet whatsoe're he doth apply himselfe , their strength , their state , their force , he doth so liuely imitate , as if he alter'd nature , to the end that his owne influence might on theirs depend . therefore the poets did on him confer the name of hermes , or interpreter vnto the gods . of him one author writes , bee'ng in conjunction with the sun , he'accites to heate and drowth : he in the moone breeds cold ; with saturne , he makes wise ; with mars , men bold ; and when he doth to venus rise or set , they , 'twixt them two , hermophrodites beget . besides , this star ( as wisely one relates ) seldome to man , himselfe communicates ; as by the eyes of mortals rarely seene . the poets tell vs , that he oft hath been sent to the gods on embassy ; as when to somnus , in his darke cimerian den , to call thence morpheus : and to maia ' his mother ; and often betwixt one god and another : but to man seldome . now we must deuise , to know what apt coherences may rise 'twixt angels and the moone : th' are lowe'st and least , and in their later ranke conclude the rest . next , they the true proprietie retaine belonging to all spirits . and againe , that sacred name is fitly to them giuen , because they are more often sent from heauen , than others of more eminent degree , hauing conuerst with men familiarly : besides , all mundane businesse and affaires committed are vnto their charge and cares . all these conditions , plainly't doth appeare , miraculously vnto the moone adhere ; for she of all the planets is the last , ( in a degree below the others plac't ) as bringing vp the number . she is then an errant star , next planet to vs men. thirdly , the neerer that she hath her station , the more her influence and operation hath power on earth ; and the more various she is in her change , the more effects there be proceeding from her : nauigators steere their course by her , as she , or fills her spheere , or empties it . astrologers enqueere from her in their conjectures sicke and craz'd are , as she works , either cast downe or rais'd : by her the spacious ocean ebbs and flowes ; by her the skilfull gard'ner plants and fowes : so of the rest ; and in this sympathee , the moone thus with the angels doth agree , that when from the superior stars she'hath ta'ne her influ'ence , she deliuers it againe into mans seuerall parts : there reignes as queene . such a faire correspondence haue the prime and chiefe of angels , with the heav'ns sublime , or those which we call highest . like condition the middle ternion hath , and disposition with the mid heav'ns ; ( for so at first 't was cast ) and the third chorus with the third and last . for as the first and supreme heav'ns are sway'd by one sole motion ; so it may be sayd , the supreme angels of the highest throne haue their commissions sign'd from god alone . and as the middle heav'ns are , without doubt , by the same agitation wheel'd about , with that which primum mobile we call ; so , by their owne intelligences , all are by particular motion hurried round a way contrarie ( as by proofe is found . ) likewise the intermediate ternion , tho they be by god illumin'd , and much know ; yet in the executing of their places , and do'ing his will , there are such diffrent spaces , they from the highest chorus take their charge : so , 'twixt the last diuision ( to enlarge this point more fully ) what is most diuine , and in it's greatnesse neerest to the trine , in number is much lesse , as doctors write ; but greater far in potencie and might . againe ; what farthest we from god diuide , of that the number is most multiply'de ; but is of much lesse vertue . thus saith one : alwayes , the best thing from it selfe alone hath his perfection : that which in degree is next to it , guided and sway'd must be by one sole motiue : what is far remov'd , is subiect vnto many , we finde prov'd . to giue more lustre to this argument ; the like 's in euery kingdomes mannagement . we see a king in power most absolute , with whose prerogatiue none dare dispute ; who with a breath can mighty armies raise , hath a huge nauy prest at all essayes , by land to forrage , and by sea to'inuade , ( and these too , without forreine princes aid ; ) who can giue life , and take it when he please : in his owne person doth not do all these , but by his ministers , his lords , and peers ; and they , by their inferior officers : his awfull word , as by transmission , still passing degrees , ev'n from the first , vntill it ceaseth in the last . so ( 't may be guest , 't is in the ternions of the angels blest . god is an absolute monarch ; and next him , daniel doth place the holy cherubim , as knowing best his counsels and intent ; and such are seldome on his message sent . th' inferior angels , with their charge or'e-joy'd , 'twixt god and man haue often been employ'd : and as the intermediate spirits be more oft commanded than the first degree , ( yet not so frequently as those below ; ) this therefore i would haue you learne to know : the primum mobile doth first begin to chime vnto the holy seraphim . the cherubim doth make concordance euen with the eighth sphere , namely , the starry heauen . the thrones , with saturne . the like modulations hath iupiter with the high dominations . the vertues haue with mars a consonance sweet : the potestates , with sol in symptores meet . the principates with venus best agree : th' arch-angels , with the planet mercurie . the angels with the moone , which melody hosanna sings to him that sits on high . besides the sects , the schismes , and heresies , vaine adorations , and idolatries ; there haue been three religions , ' boue the rest more frequent in the world , and most profest : and those ev'n to these later times exist , the iew , the christian , and mahumetist . now , which of all these three should be inuested in highest honour , hath been long contested , as well by armes , as arguments . to assure our selues , of these , which is the onely pure , and without error ; 't will not be in vaine , to separate the cockle from the graine : comparing them , it may be easi'ly guest , whether iew , turke , or christian beleeues best . the iewes thus quarrell with our faith : we draw ( say they ) what we professe , from moses law ; and ev'n the christians our chiefe tenents hold . we likewise in this one thing may be bold aboue all other nations , that by none god's truly worship'd , but by vs alone . let all th' authentique chronicles be sought , neuer haue such great miracles been wrought , as amongst vs. what people can there be , that dares in noblesse or antiquitie with our blest hebrew nation to contend ? for , who 's so dull that knowes not , we descend from prophets , kings , and patriarchs , who pretend , that this our off-spring lineally came from our great predecessor , abraham . and though our monarchy be quite transverst , and we as slaues through the wide world disperst ; 't is not because we put to heauy doome the great messias , who is yet to come : but that so many prophets of our nation , who preach'd to them repentance and saluation , were by them slaine and butcher'd . thus they can plead for themselues . now the mahumetan he cavills with the christian , and thus sayes ; none like to vs the great creator praise : we onely vnto one make adoration ; when as the christian sect build their saluation vpon a sonne , ( this god should haue ) and he equall to him from all eternitie . proceeding further : should there be two gods , they of necessitie should fall at odds ; since supreme pow'rs , equalitie abhor , and are impatient of competitor : nor can that kingdome without discord be , where two ( or more ) haue joint supremacie . besides , god bee'ng omnipotent , and thrice-great , for vs to'aduance a riuall to his seat , were sacriledge : one like him to adjoine , were but his diuine honors to purloine . they say , we christians more on him conferre than he would willing haue , and therefore erre . inforcing too , the roman church doth ill , when they adore within their churches still , saints , images , and pictures , much vnfitting , as thereby great idolatry committing . they likewise boast of great atchieuements done , and mighty conquests from vs christians won in sundry conflicts . whereupon they'infer , ( because they are in zeale so singular ) that for their just obedience and true faith , their enterprising such successes hath . fast , prayers , and purenesse of diuine ado'ration , they wondrously extoll through all their nation ; their zeale vnto their prophet and his shrine , their temperance , and abstinence from wine . and as for miracles , they further say , that such are wrought amongst them euery day : for some they haue that many weekes abstaine from meat : some wound their flesh , sencelesse of paine : handle hot coles , some without scorching can : and maids beare children without helpe of man. they haue their saints too ; sedichasis , hee is call'd vpon in war , for victorie . ascicus hath of wedlocke free dispose . mirtscinus hath of cattell charge . and those that trauell vnto mecha , by the way , to a new saint call'd chiderille pray . they haue a relique held amongst them deare , which in his life one of their saints did weare ; who ( as they feigne ) so cleare was without spot , that , throwne into a furnace seuen times hot , he walk'd vnscorch'd amidst the flames ; ev'n so as sedrach , misack , and abednego . but vnto all these brain-sicke superstitions , as likewise to the hebrewes vaine traditions , th'infallid testimonie we oppose of the most sacred scriptures ; and ev'n those ( howeuer craft'ly he his engines frame ) afford not mahomet so much as name , or giue him a knowne character . againe , it might be held most impiously prophane , christs miracles should we compare i' th least , with the most damn'd impostures of that beast . of whose delirements further i proceed ; not doubting but the graue and wise may reade and search through all religions , of what kind and nature how soe're , thereby to finde their depths and aimes : and afterward conferring the word of truth , with falshood vainly erring ; th' ones●leprously may to the world appeare ; the other , truly perfect and sincere . thus in the diuellish alcaron 't is said , god i' th beginning onely foure things made , and those with his owne hands : the first a pen , which all things from the first to th' last ( both when and how they were created ) writers at large . the second thing he tooke into his charge was the man adam , and the selfe-same day he fashon'd him of parti-coloured clay : and that 's the reason ( neither thinke it strange ) that in mens faces there is still such change and contrarietie in looke and haire , some blacke , some browne , some tawny , and some faire . the third a throne , his maiestie to grace . the fourth , for soules a blessed resting place call'd paradice . and vnto these doth add such toyes , as in themselues proclaime him mad , or meerely sottish , fabulous inuention all , no way worthy a wise writers mention . as yet for instance ; before mans creation , the earth had sollid and a firme foundation , and was inhabited in times forepast , by diuels first , then angels , adam last . that paradice ( by him so often nam'd ) of smaragds and cleare hyacinths is fram'd : that there grow pleasing fruits of strange varietie , to giue the blessed soules their full sacietie : riuers of milke and hony each where wander , and some of wine , in many a crook'd meander . euery inhabitant there apparel'd is in costly robes of sundry colour'd bisse ; blacke onely there 's not seene : that all appeare of the same stature adam and eue were ; but of like forme with christ in shape and fashion . of bodies there 's no growth or augmentation ; no heate to scortch , no cold but to endure ; the aire hath a most constant temperature . no sooner entred , but before them 's put the liuer of a fish call'd albehut , that yeelds an exc'ellent sauor ; and then plac't vpon a table , fruits of exquisit tast . next after that , they to the view present all choice delights to giue the soule content , and when they haue deliciously been fed , no excrement at all thereby is bred : but when these cates they haue disgested well , there flowes from them a most delightfull smell . but to taste swines flesh there , is worse than treason : why that 's forbid ? pray heare the prophet's reason . the time when noahs arke was built ( saith he ) all flesh as well in heav'n as earth was free then to be eaten . now when christ was come to liue on earth , and being ask'd by some of the disciples , 'bout the preseruation of mankinde , in the generall inundation ; after some pause , he did command them stay 'till he had moulded out a man from clay : to whom he said , rise in my fathers name , and answer me directly to the same that i shall now demand . he soone vp start a liuing man compleat in ev'ry part ; but haire and beard all white . to whom he said , speake who thou art ? this answer he soone made , iaphet the sonne of noë . then christ reply'd ; wast thou so old in seeming , when thou dy'd ? he answer'd , no ; but he was so appal'd with sudden terror , doubting he was cal'd vnto the last great doome to make repaire , the very feare thereof so chang'd his haire . he then commanded him , freely to tell all that in the arkes historie befell . which punctu'ally he from the first related , so far , till that the arke , much aggrauated with weight of excrement , lean'd vpon one side ; at which the pilot noë much terrifi'de , ask'd counsell of his god , to know what best was to be done , ( he being so distrest ) who bad him make the elephant appeare in the same place which he so much did feare . where he not many minutes made abode , 'till he his guts disburd'ned of a lode , in noisome ordure , with the rest agreeing ; and from that dung the first sow had her being . who was no sooner fashon'd and aliue , but instantly she far'd as she would striue to eat vp the whole dung-hill ; her nose shooting into the midst thereof , turning and rooting to finde out what she greedily might champe : till in the arke she rais'd so foule a dampe , able to poyson those within ; and she so swell'd withall , as if she seem'd to be with pigs alreadie . gronting long , at last she eas'd her o're-charg'd belly of a blast , and with it a liue mouse : which noah saw no sooner bred , but it began to gnaw his notes and tables , and offend him much : kill her he would not notwithstanding , ( such his goodnesse was ) but once againe demands counsell to rid that creature from his hands . he then was bid to strike the lions brow : which done no sooner , ( but i know not how ) than instantly a cat bounc'd from his face , and in a trice had the poore mouse in chace . you heare his trifling . but obserue the toyes deuis'd by him touching coelestiall joyes ; all which in his blacke schedule he inrolles , rather becomming beasts , than blessed soules . as , that there is no pleasure or delight that may content a lustfull appetite : but there 's in plenty , both as oft , and when they please to taste them . and that all such men as in this world had wiues constant and true , shall in the other , not enioy so few , but concubines aboundance , with eyes cleare , and great as egges ; these still to them are neere , of admirable feature and choice graces , who neuer looke but in their husbands faces . elsewhere he saith , the good soules are attyr'd in golden vesture ; nought can be desir'd , that wanting is : of damsels they haue store in that faire garden ; and to please them more , the white of their cleare eyes , of white hath fulnesse ; the apples , blacknesse , pure blacke without dulnesse . they eat such fruits as please the pallat best , drinke milke and honey , and for euer rest in paradice . from these and thousand such , ( of which , though sparingly , i speake too much ) these two things may be gath'red , worthy note , in which he most prodigiously did dote , ( thinking his damned errors to aduance ) their beastly liues ; his brutish ignorance : whose doctrine , neither of theologie hath the least taste , nor of philosophie ; but mainly from both these in all points sweruing , as neither number , order , nor obseruing the qualities of the heav'ns . he neither caught at ought the arabs or the chaldees taught , the hebrewes , greekes , or latines : there 's no mention in all his works , of the least apprehension of physicks or of metaphysicks : there no rules , but all things meerly'irreguler . no disputation of the liberall arts , or of the world , and it 's distinguisht parts , no argument at all : no true quotation of the learn'd authors sprung from his owne nation ; as avempax , mercurius tresmegistus , adelandus , ali-arabs , moses aegyptus , or avicen : whose workes had he but read , he had not sure , so grossely been mis-led . in his whole booke he seemes to be at war with common sence , which makes him erre so far . further to speake of his impost'rous lies , heare next what this grand prophet doth deuise touching the angels : first , ( saith he ) the deuill was made of fire pestiferous and euill . the glorious spirits , attendants on the throne , and faithfull ministers to god alone ; for euer seated in that blessed bowre , haue wings , some two , some three , and others foure . making of this , as confident relation , as had he present been at the creation . and of these , two attending on the throne of the great god almighty , maroth one ; haroth another , were from heav'n downe sent , with full commission to haue gouernment or'e all mankinde ; not onely to conduct them , in their affaires , but tutor and instruct them : with these prouiso's , neuer to incline either to kill , iudge rashly , or drinke wine . all which of long time hauing strictly kept in the plainerode , and to no by-path stept ; it chanc'd in processe , an offending wife did with her peruerse husband fall at strife : a day of hearing bee'ng appointed , she inuites vnto a banquet cunningly , these two impartiall iudges ; ' sore them plac'd right costly cates , made both for shew and taste , but sauc'd with wine , ( which was vnknowne to them ; ) and by this close and crafty stratagem , spurring them on with courteous welcome still : their pallats being pleas'd , they bad her fill in plenteous cups to them , till both in fine were much distemper'd and or'come with wine . and in this heate , lust breaking into fire , they then to'adulterate her bed desire . to which she yeelds , vpon condition they will teach her characters , by which she may be lifted to those heav'ns aboue the sun , and without let behold what 's therein done : and after that , she may haue free transmission downe to the earth , and that with expedition . they grant to her , and she to them applies ; the words no sooner spoke , but vp she flies : where seene , and question'd how she thither came , she opens the whole matter ( just the same as was before related ; ) but for feare she should disclose on earth the glories there , shee soone was chang'd into a fulgent star , in light excelling others ev'n as far , as when in life below she did remaine , her lustre did inferior beauties staine . now after this , the angels were conuented ; who waking from their drowsinesse , repented of their vaine folly , and with terror great were brought to answer at the iudgement seat. the fault confest , the processe , and the ground , with euery circumstance , this grace they found ; to haue ( after discussion ) in the close , what punishment they would themselues impose , betwixt this world and th' other to endure : who made choice , in iron chaines to be bound sure , and haue both heads and bodies drown'd in mud● in a most putrid lake call'd bebel floud . one grosse thing more to these i 'le adde , and than to his perdition leaue this brain-sicke man. further he saith● in the last dreadfull day , th'angell of death , that 's adriel call'd , shall slay all soules then liuing . and that slaughter past , fall on his owne sword , and so die the last . and when all liuing creatures are destroy'd , the world shall forty yeares● stand after , void . infinite are his most blasphemous fictions , and eachwhere interlac't with contradictions : as in feign'd miracles , the generall doome , the dissolution that is yet to come . concerning these , a question may arise , whether these sottish and most fabulous lies more fondly by this iugler were conceated , or by mad-folke beleev'd , and thereby cheated . now something touching the arch-heresies of the priscillians and the manechies ; of whom , thus briefely : they nor blush , nor feare , to write and teach , that two beginnings were of vniuersall nature , good , and bad ; the one , of cherefull light ; the other , sad darkenesse the author . of which they retaine th' essence within themselues , and from these fa●gne a god and diuell : and that all things made , from these materials their condition had , of good and euill . both the sects agreeing , that from the better good the world had being . yet they say further , that the mixture knit of good and bad insep'rable in it , from these two opposit natures doth arise ; and therefore in their fancies they deuise , fiue elements to either : there 's assign'd smoke , darkenesse , fire , the water , and the winde to the bad nature : out of smoke they bring all two leg'd creatures , and thence , man to spring . they further fable , and from darkenesse breed dragons and serpents , with all reptile seed . foure-footed beasts from fire they procreate : from water , fish : fowles , from winde generate . the number of the elements are fiue , which from the better nature they deriue , oppos'd to these : aire , from the smoke they draw ; light out of darknesse ; by the selfe same law , fire needfull , from fire hurtfull : water thus ; vsefull , from what 's disaduantagious : from windes contagious , windes of healthfull vse ; and betwixt these there can be made no truce . they likewise trifle , that all difficultie to'attaine vnto the true felicitie , consists in separating th' ills contagion from the goods purer nature . which persuasion yet leads them further ; that since these two first pow'rfull beginnings , term'd the best and worst , are at perpetuall discord ; hence should breed of war , that natiue and intestine seed betwixt the flesh and spirit : in which strife none 's capable of euerlasting life , but such as the good nature can diuide from that contagion which the bad doth guide . they say , that to the light , pur'd and refin'd , two shapes from gods pure nature are assign'd , namely the sun and moone ; and these conuey that perfect splendor which enlights for aye the heav'nly kingdome and most glorious seat of high iehovah , who 's the onely great and pow'rfull , hauing the sole domination ; his mansion being their blest habitation . they feigne , our grandfire and great-grandame eve ( which none of common reading can beleeue ) of sacla prince of smoke were form'd and made . that by the serpent , ( he who first betrayd those our first parents ) christ himselfe was meant , who bad them taste the apple , to th' intent that they the good from what was ill might know . and that his body meerely was in show phantasticall , not reall . that the trine sent him to saue the soule that was diuine ; but not the flesh and body , because they were made of impure stuffe , dust , earth , and clay . of which absurds i 'le make no more narration , vnworthy mention , much more confutation . ¶ tribus modis in veritate peccatur ; . veritatem prae timore tacendo : . veritatem in mendatium comutando . . veritatem non defendendo . chrisost. explicit metrum tractatus quinti. theologicall , philosphicall , poeticall , historicall , apothegmaticall , hierogliphicall and emblematicall obseruations , touching the further illustration of the former tractat. tthe consimilitudes and concordances betweene the seuerall degrees of angels , and the heauens and planets , i doubt not but is sufficiently manifested . whosoeuer desireth to be further & more fully instructed in the motions and courses of the spheres i refer him to peruse iun. higinus libertus his poëticon astronomicon , where hee discourseth learnedly of the world , the spheres , the centre , the axis , the zodiacke , circle , earth , sea , &c. of ar●tos maior & minor , the serpent arctophilax , corona , eugonasia , lyra , olor , cepheus , cassiopeia , andromeda , perseus , heniochus , ophiuchus , &c. or else let them peruse his book de signis coelestibus . or reade aratus the greeke poet his phaëonomena , excellently interpreted in roman verse by caesar germanicus . or learned proclus , de sphaera , axi , polo , horozonte , and such other . i passe from that , to enquire of those three religions before-named ; and to sift the examine them , to finde out and make it apparant , which must of necessitie be the truest and best . to the which before i enter , it shall not be amisse to speake something of truth her selfe . pierius valerius telleth vs , that there is but one truth , whereof the hierogliphycke is the sunne , being but one only : for all duplicities or multiplicities are opposite to truth , there being but one truth simple of it selfe , which wheresoeuer or whensoeuer it appeareth , is of extraordinarie splendor . the aegyptians figured her in a persique apple leaning vpon one leafe ; the form thereof representing the tongue and the heart . intimating , that as they were so annexed , the heart should not conceaue one thing , and the tongue vtter another . cornelius nepos remembreth vs of one tytus pomponius ( for his excellencie in the greeke tongue syrnamed atticus ) a romane knight , and the familiar friend of marc. cicero , who was neuer known to speake an vntruth ; neither ( but with great impatience ) heare any related : his vprightnesse being so apparant , that not onely priuat men made suit to commit their whole estates to his trust ; but euen the senat themselues besought , that hee would take the mannagement of diuers offices vnto his charge . heraclides in his historie speaketh of the abbot idor , who so much affected truth , that of three things hee was neuer knowne to be guilty : the first , that hee neuer told lye : the second , that he neuer spake ill of any man : and the third , that he spake not at all but when necessitie required . and the theban epaminondas , as alex. ab alex. deliuereth vnto vs , was so true a sectarie thereof , that he was carefull left his tongue should any way digresse from truth , euen when he most sported . papias in a great disputation held about religion , hearing the truth to be mangled , and thereby called into some suspition ; cried out aloud , we must not giue care vnto those which labor to speake much , but vnto such as striue to speake vnto purpose ; not to them that question truth , but that sincerely deliuer it . for so eusebius reporteth of him , lib. . cap. . in histor. ecclesiast . and king agesilaus hearing a rhetorician much commended , because from a small seeming ground he could deriue many arguments , by amplifications and vnnecessarie circumstances ; i ( saith hee ) for my part approue not him for an expert shoo-maker , that will fit large shooes to little feet . implying , that it is not the flourish and ostentation of much speaking , but the sincere object of truth , which is plain and simple in it selfe , which ought chiefely to be respected . thales being asked how much a truth differed from a lie ? answered , as far as the eye differeth from the eare. inferring thereby , that those things onely wee may boldly affirme for truth , of which we are eye witnesses and see done ; but not euery vaine and idle noueltie which we heare reported . maxim. serm. . aeschines affirmed truth to be of that incomparable strength , that it did easily conuince all other humane cogitations . and demosthenes being demanded , what man was endowed with , by which he might be likened to the gods ? replied , to do well , and to loue the truth . stobae . serm. . it was a saying of democritus , that our religious pietie ought publiquely to be declared , and the sinceritie of truth by vs constantly defended . anton. serm. de veritate . to lye or sweare ( saith saint ambrose , ad caelsum ) let not the tongue be acquainted with ; but let so great a loue of truth possesse thee , that whatsoeuer thou vtterest may be beleeued as an oath . and bernard , de grat. human. there be three degrees or staires of truth : to the first we ascend by the labour of humilitie ; to the second , by the tendernesse of compassion ; to the third , by the practise of contemplation . in the first she is seuere ; in the second , holy ; in the third , pure . to the first , reason leadeth vs , by which we may examine our selues : to the second , affection guideth vs , by which we commiserate others : to the third , purity draweth vs , by which we are eleuated to contemplate things mysticall and invisible . simplex est sermo veritatis , saith euripides . and plautus in mistellaria , nolite assentire mihi , &c. ego vero amo verum ; volo dici mihi mendacium odi . delude me not by flattering me ; for i loue truth , to heare it spoke : i hate a ly. and one of the greeke comicke poets is thus interpreted : est tempore omni vera proloqui optimum , hoc facere adhortor , &c. to speake the truth at all times doth become : to this i counsell thee . better be dumbe , than vtter ought that 's false : truth hath great strength , and shall thy line of life draw to the length . another thus : haud arte tantam pictor vllus assequi , statuariusque , &c. no painter by his art shall e're attaine , ( albeit his colours be of purest staine ) or caruer of that cunning , to compose a statue of that exc'lence to inclose ( though therein onely they consume their yeares ) halfe the perfection that in truth appeares . you may reade martial thus , lib. . . oras gallice , merogásque semper ; durum est me tibi quod petis negare , &c. o gallicus , thou dost entreat and aske ; and for me to deny , 't were an hard taske : attend thou what doth true as truth appeare ; truth , gallicus , thou willing wouldst not heare . concerning truth , you may reade cardinall pascalis thus : culturae nostrae , id est , virtutis primum instrumentum est veritas , &c. of our culture or ornament , that is , of vertue , the first instrument is truth : neither can any vertue be attained vnto but by her only , who is of that sacred societie the most choice & perfect ; whom the wisest and best vnderstanding men haue so highly magnified , that they haue stiled her the mother of all vertues , the most certaine , the most perfect amongst them , and therefore the summum bonum : than which there is nothing more manifest , in respect of those things which in our humane condition , are vncertaine , doubtfull , and fading . in the earth there is nothing permanent ; those things which now are , in a small space haue no being ; and what is future , is concealed from vs : which no sooner happeneth , than vanisheth . truth alone standeth vpon her owne strength , remaineth in the same state , stable in her selfe , subiect neither to increase nor decrease ; repaire shee needeth not , impaire shee suffereth not : her knowledge is the gift and secret of the almightie . truth is the absolute habit of the minde , vnwearied , kindled by diuine light , all-knowing : shee expresseth her selfe in words , gestures , and actions , alwayes and euery where ; her voice in all honest ears is the most excellent harmonie : she is the guide and conduct through the labyrinth of humane affaires , to bring the minde the right and straight way to the mansion of the other vertues . it is her sole character , to aduance man vnto dignity : and so granted to him from god , that hee is borne vnto one truth ; she is the onely food of the minde , the sole repast of the soule . apparant it is , that all humane actions , not only by boasting or ostentation , but by simulation or dissimulation , are as with furious and tempestuous windes troubled and tossed . but both these are no better than liers ; the one by adding too much , the other offering too little . but truth triumpheth ouer both ; she is liable to no prescriptions , neither to space of time , the patronage of persons , nor the priuiledge of countries : the dulled sences she restoreth , the deceiued shee directeth , the erronious she reconcileth ; her strength all vaine things treads vnder foot ; all lies convinceth , all errors confoundeth . euen her enemies acknowledge her , as oft as they are brought within her sentence : she is the sole rule by which all knowledge is guided ; for nothing can be truly knowne but truth onely : for falshood being excluded , and shee admitted , the way lieth open vnto true felicitie . in her all the dignitie of humane life is contained ; and hee that is possessed of her , no force can deiect him , no deceit circumvent him , no trouble of minde afflict him , no heresie intrap him : she is the strength of resolution , and soliditie of purpose ; in whose presence no vanitie can stand , no insolence dares appeare ; vnto whom humane condition is more indebted than to all the other vertues . who could distinguish fortitude from rashnesse ; constancie from peruersenesse ; liberality from profusenesse ; friendship from flatterie ; sanctitie from hipocrisie ; but by inspection to her mirrhor , in which , vertue is clearly discerned , and vice palpably discouered . who is so bold , that without her light or guidance dareth to conclude or determine any thing ? since she is only conuersant in perspection , exactly to find out what is sollid , what sincere , and punctually to discouer the causes , the beginnings , and the progresse and proceedings of all things . as all those things which fall within dimension are not comprehended but within measure ; so whatsoeuer by gods permission doth illuminate , ●each , or instruct the minde , is by truth defined and circumscribed . that which in things bought and sold in our common commerce , wee call number , weight , and measure ; the same in all things is truth : she distinguisheth betwixt the delirements and enormities of vices , and those effects which are proper and peculiar to vertues . false opinions shee refelleth , things doubtfull shee resolueth ; as obscure things shee inlightneth , so that which is luminous she declareth . hence ariseth that old adage , solest veritas , & è converso veritas est sol ; ( i. ) the sun is truth , and by conuersion , truth is the sun : that is , which hidden things reuealeth , and things manifest maketh more perspicuous , &c. you see the constancie and stabilitie of truth , when all things else vnder the sun are obnoxious to vicissitude and change. saith horrace , lib. . ode . diffugere nives redeunt iam gramina campis , arboribusque comae . mutat terrae vices , &c. the snow is melted , and the fields , late bare , are cloath'd in grasse ; the bald trees gaine their haire : the earth doth change her course ; the channels , dry , fill vp their empty banks , the floud swell high ; the gentle south winde doth the cold allay : summer succeeds the spring ; nor there doth stay , but is by apple-bearing autumne ' noyd ; and autumne next by winter is destroy'd . the like is extant in ovid , ad pisonem , ipsa natura vices subit , variat aque curs●● : ordinat inversis , &c. ev'n natures selfe this change doth vndergo , which th' inverst order of the yeare doth show : not alwayes doth ( with dropping shewres ) the aire obscure the stars , but sometimes it is faire ; the winter ceaseth , and the timely spring dries those moist locks which you before might wring : it then giues place to summer ; on whose heele autumne doth tread : and then soone after feele the hoary winters vncontrolled power , in many'a cold blast and tempestuous shower . propertius , lib. . eleg. . omnia vertuntur , ceriè vertuntur amores ; vinceris aut vincis hac in amore rota est : magni saepe duces , &c. all things are wheel'd and turn'd about , and so it is in loue , no doubt : thou , victor or else vanquisht art ; no loue but in this change hath part . great dukes haue falne , great tyrants been put downe ; rich thebes once stood , braue troy was ouerthrowne . to the like purpose , as intimating the mutabilitie incident vnto all humane actions , plantus in his amphict . doth seeme to allude : nam in hominum aetate multa eveniunt huiusmodi , capiunt voluptates , mox rursum miserias , &c. in th'age of man , oft many such things fall , first we taste fugred pleasures , and then gall : in bitter miseries , rage doth constraine spleenefull and harsh words ; and we then againe grow to a friendly peace : then our spleene , o're our amitie growes stronger than before . hauing in some sort searched what truth is ; it next followes , not onely to finde out religion , but also to examine the truth thereof . saint augustine , lib. de civitate dei . cap. . saith , religio nihil aliud est quam divinus cultus : i. religion is nothing else but diuine worship . and in his booke de vera relig. religio est studium sapientiae ; religion is the study of wisedome . and isidor . lib. de etymolog . . defineth it in these words ; it is therefore called religion , because by it we binde our selues to obey one onely god , and to serue him in our mindes with diuine worship . abundans est pauperi religio , &c. ( saith hugo , de cla●st . anim. lib. . ) religion is to the poore man abundant , to the meane estated sufficient , to the rich man tolerable , to the weak liberall , to the delicate compatient , to the strong moder at , to the poenitent mercifull , to the peruerse correctiue . against those that make religion but a meere vaile or cloake for their abuses and vanities , wee reade hierome in his epistle to nepotianus thus : thou buildest monasteries , and erectest religious houses , and by thee many poor men are relieued through the isles of dalmatia ; but better were it for thy soules health , if thou thy self among holy men didst leade an holy life . and in another sent to eustochium ( saith he ) there be some men of our order , who for no other cause make suit to be admitted into the deaconship and priesthood , than that thereby they might haue the greater priuiledge , and incur the lesse suspition , to enter into the familiaritie and acquaintance of faire women : the chiefest study such employ themselues in , is , that their shooes sit neate and close , their garments smell of perfume , their haire be queintly kembed and crisped , and that their fingers shine with gold and gemmes . but when thou shalt look vpon any such vaine person , hold him not for a priest , but rather a bride-groome . and in a third epistle to heliodore he vseth these words : they are richer being monkes , than when they were secular men : they possesse wealth vnder christ , who was alwayes poore ; which they enioyed not vnder the diuell , who was euer rich . the church supporteth them in wealth , whom the world confined to beggerie . therefore ( saith lactantius firmianus ) heauenly religion consisteth not of earthy or corrupt things , but of the vertues of the minde , which are solely aimed at diuine contemplations . for that onely may be called true worship , when the heart and minde meet together to offer vnto god an immaculate offering : for whosoeuer confineth himselfe to be a true sectarie of the coelestiall precept , may attaine vnto the name of a true and sincere worshipper ; being such an one , whose sacrifices are the humblenesse of minde , the innocence of life , and the goodnesse of action . and that man so often offereth vp vnto god an acceptable sacrifice , as he doth any good and pious worke . diogenes feasting in a temple , when stale and mouldy bread was brought before him , he not onely rejected it , but in great anger rose from the table and cast it out of doores : saying , that nothing which was base and for did should bee brought into any place where ought sacred was offered vnto the gods . we likewise reade of alexander the great , when in a solemne sacrifice to iupiter , he offered incense with both hands at once , he was thus reprehended by leonides for so doing : o king , when thou hast conquered and subdued those countries and kingdoms whence these sacred fumes and odors are brought , then it will become thee to vse such prodigalitie and waste ; but till then it shall not be amisse if thou shewest thy selfe more sparing . in processe , alexander being victorious ouer saba , and calling to minde what had before passed betwixt him and leonides ; he writ vnto him in these words : we haue sent vnto thee myrrhe and frankincense in aboundance , to the intent , ô leonides , that hereafter thou be no more so sparing toward the gods . christians need not be ashamed to make vse of these examples from the ethnicks . and as concerning all such hipocrites , who onely sloathfully and coldly tender their religious seruice , you may reade in anthol . sacr . iacob . billij as followeth : munera dant gemini fratres , at munus abelis excipitur , munus spernitur alterius . two gifts are to god offred by two brothers , the one 's accepted , and despis'd the others : cain with an euill heart , that which was vile tendred to his creator ; and the while , kept to himselfe the best of all his store . him such resemble , who giue god no more than needs they must do by some others motion , worshipping more for fashion than deuotion . these men ( as in their actions you may note ) seeme to loue god , whilest on the world they dote . what the religion of the iewes is , who hath not read ? and what that of the mahometans is , who but with great terrour and detestation can almost endure to heare ? first therefore concerning our christian religion , i shall quote you some passages and places cited by diuers ethnyck authors , and those learned and approued . after the birth , life , doctrine , and passion of the sauiour of the world , there were three opinions of him ( i omit the euangelists and apostles , whose scriptures and miracles are vnquestionable , and proceed to others : ) of the first were those that sincerely and vnfeignedly professed christ and his gospell ; many of which gaue apparant testimonie of the truth : some by their blessed martyrdome , others by their writings ; and among these were dionysius areopagita , tertullian , lactantius , firmianus , eusebius , paulus orosius , &c. others there were which violently opposed the former ; of which number were porphyrius , iulian apostata , vincentius celsus , africanus lucian , &c. against whom wrot very learnedly , cyprian , origen , saint augustine , and others . the third were such , as either for seruile feare , or worldly preferment , durst not , or would not openly professe themselues to be christians ; or howsoeuer , they were such in their hearts : yet to temporise with their superiors and gouernors ; if at any time discourse was had of those whom they called the new sect , they would mangle christs miracles , cauill at his doctrine , and mis-interpret the scriptures to their owne fancies . notwithstanding which , and that they laboured to abolish and exterminate the profession , yet which way soeuer they aimed their words or their works , somthing still might be gathered from them , by which their malice was easily discouered , and the lustre of the truth more apparantly discerned . such power hath the word of god. for example ; iosophus ben gorion , not onely a iew by linage , but in his religion , vseth these words ; at the same time ( saith he ) liued iesus , a wise man , if it be lawfull to terme him a man ; because indeed he did wonderfull things , and was a master and doctor vnto all such as made enquirie after the truth . he was followed by great troupes and multitudes both of iewes and gentiles ; and hee was christ : and although he was afterwards accused by the principall men of our faith , and crucified , yet he was not abandoned of those who formerly followed him ; but three dayes after his death he appeared aliue vnto them , according as the holy scriptures had foretold and prophecied concerning him . and euen in these our dayes , the doctrine of christ and the name of christian is dispersed through the world. and this was that iosephus who was present at the destruction of ierusalem , and wrot the whole historie thereof . pontius pilat , who gaue sentence against the sauiour of the world , reported so largely of his innocuous life , doctrine , and miracles , to the emperor tiberius , that he consulted with the senat , to know whether they would admit of this iesus christ to be their god : and though they did not assent vnto the motion , yet hee gaue expresse commandement , that none of that profession should suffer persecution or injurie . to this let me adde the excellent epistle of publius lentulus , the roman proconsul ; in which the person of our sauior is most accurately described . the very words being faithfully interpreted , which he sent to the senat and people of rome , during his abode in ierusalem , according to eutropius . there appeared in these our times ( and hee is yet to be seene ) a man of great vertue , by the name of iesus christ ; who is called by the nations ; a prophet of the truth ; by his disciples stiled the sonne of god : who raiseth the dead , and healeth all infirmities and diseases . a man of a middle stature , vpright , and begetting admiration ; of a venerable aspect , whom his beholders may easily both loue and feare : his haires of a chestnut colour full ripe , plaine and smooth to his eares , and from thence neat , somewhat crisped and shining in their flowing from his shoulders , diuiding themselues aboue in the middle , according to the manner of the nazarites ; hauing a most cleare forehead , a face without wrinckle or spot , a beard somwhat thicke , and neuer shorne , of the same colour with the haire of his head ; not long , but parted in the middle , of a plaine and mature aspect : his eyes somewhat greene and cleare ; his nose and mouth no way to be reprehended ; whom a moderate blush doth sweeten : in rebuking , terrible ; in admonishing , gentle and gratious ; his looke pleasant , with a referued grauitie ; who was neuer knowne to laugh , but sometimes to weepe ; of stature spread and straight , his armes and hands delectable to behold ; in discourse graue , excellent , and modest ; beautifull aboue the sonnes of men. pliny writeth thus : in the time of the emperour tiberius , the quaking of the earth was much greater than euer before . by which ( saith another ) twelue cities in asia , with infinite other famous and goodly buildings were subuerted and ruined . of the rending the vaile of the temple , iosephus ( before named ) giueth faithfull testimonie . of the cruell and bloudy massacre performed by herod on the harmelesse innocents , mention is made by philo a iew , ( an historian of great authoritie ) in his abridgement of times ; where hee saith , herod commanded many children to be slaine , and among them his owne sonne , because hee had heard , that the christ ( a king promised vnto the hebrewes ) was about that time borne . this philo liued in the time of the other herod , called the tetrarch . the historie of those slaughtered innocents is more amply discoursed by macrobius a latine historiographer . dion likewise , in the life of octavian caesar , hath these words ; the emperor augustus hauing heard of herods barbarous inhumanitie against his owne childe and others ; said openly , i had rather be an hog in herods family , than a sonne . plinius secundus being proconsull of asia , in an elegant epistle writ vnto traian the emperor , demanded of him , how hee would haue the christians punished ? for ( saith he ) they arise at certain houres in the night , and assemble themselues to sing hymnes and songs of praise and thankesgiuing to iesus christ , whom they honour as their god. they make solemne vowes , to do no euill or harme to other men : they steale not , they are no adulterers , they will neither falsifie their oath nor promise , they deny nothing that is left in their charge , &c. and this testimonie hee gaue of them , who was an infidell and an idolater , and liued sixty yeares after the passion of our sauiour . vnto whose letter the emperor traian returned this answer : for asmuch as they be accused for none other euill doing or abuse , let them in no case be punished or afflicted with any seuerity or rigor ; neither make any further inquisition against them . neuerthelesse , when they shall be brought before thee , do thy vtmost endeauour with all humanity , to persuade and draw them from their . religion but if they constantly persist therein , and will in no wise forsake it , yet see that thou off●rest them not the least iniurie . his nephew adrian succeeded him in the imperiall purple ; who ( as aelius lampridius reporteth ) at his first inauguration permitted them freely to exercise their religion ; and hee himselfe with diuers of his nobilitie worshipped christ : vnto whose honour they caused temples to be erected . yet afterwards hee fell from that religion , prouing a cruell and mercilesse persecutor : for he was persuaded , that if hee should seeme to fauour or any way conniue at their sect , the whole world would be conuerted to the faith , and so the superstition and idolatry of the gentiles be vtterly ouerthrowne . yet petrus crinitus writeth ( in the life of saturninus ) that an epistle was sent from severinus the consull , vnto the same adrian ; wherein he declared vnto him , that there were many christians in egypt , among whom some called themselues bishops , and others deacons and priests ; of which not any was found idle , but all deuoutly employed in some religious exercise ; as in visiting and relieuing the sicke , lame , and blinde . that all of them liued by their labours , were of courteous and gentle behauiour , and worshipped one onely , who ( as they said ) had been crucified by the iewes . it is also deliuered vnto vs by the histories of those times , that seranus eranius embassador to the same emperor , wrot vnto him from the prouince where he was then imployed ; informing him , that the great crueltie in persecuting the christians ( being accused of nothing else saue their constancy in the religion which they professed , and could not iustly be charged with any other crimes or misdemeanors ) deserued mitigation . vpon which information , the emperour inhibited minutius tondanus , then pro-consull in asia , from condemning any christian for the profession of his faith , vnlesse he were otherwise conuicted of some criminall or capitall offence . it is a thing worthy remarke in alexander seuerus ; who , after many bloudy persecutors , succeeding in the empire , began much to fauour them , and suffered them to haue sundry oratories and temples in the citie : who notwithstanding hee was a meere ethnyck , and vntutered in the christian faith ; yet ( as aelius lampridius reporteth of him ) when diuers cookes and tauerners had petitioned vnto him , complaining of the christians , saying , that they had taken their lodgings and houses from them , in which they made exercise of diuers superstitions and hypocrisies ; and that they obserued a religion quite contrarie from that which was then in vse with the romans . the emperour to their complaint made this following answer ; ●●hinke ( saith hee ) it is more conuenient and necessarie that god should be in those places deuoutly honored , than your affaires and prophane vocations be vainly followed . as worthy an obseruation is that of maximinus , successor to severus , and companion with dioclesian in the empire , about two hundred yeares after our redemption ; part of the copy of one of his letters i will acquaint you with , being to this effect : caesar maximinus ; invincible , great high-priest , of germany , aegypt , thebes , sarmatia , persia , armenia , carpia , and victorious besides ouer the medes ; and for his conquests named , nine times emperour , eight times consull , father of his countrey , &c. at the beginning of our empire , we commanded all things to be done according to the conformitie of our lawes , ( the publique discipline of rome still conserued : ) in which we gaue expresse commandement , vtterly to abolish and extinguish the christian religion ; allotting death with torture to the professors thereof : enioyning them to obserue those antient customes and laws established by our predecessors . but since they voluntarily rather expose their bodies to all manner of tortures , than to renounce that faith which they professe , without any will or intent to honour and adore any of our roman gods : we therefore now mindefull of our wonted grace and clemencie , purpose to expresse the same towards these christians ; freely permitting them to haue places for their assemblies , and to erect temples , in which to offer vp their sacrifices and prayers . which licence and faculty we grant vnto them , vnder condition , that they shall attempt nothing against our publique-weale and religion ; and that in all other things they shall keepe and obserue our lawes and ordinances . moreouer , that in gratefull acknowledgement of this their free permssion , they shall stand obliged to pray vnto their god iesus for our life and safetie , as likewise for the prosperity of the roman commonwealth , and our cities continuance in peace and flourishing estate . to these i adde what i finde recorded in the tartarian historie , of the great emperour cublay , who was a meere infidel , honoring and acknowledging no other god than the sun , the moone , and the starres . this king was of incomparable greatnesse and wisedome , not to be paralelled by any prince of that age in the which he liued : who hauing dispatched his puissant captaine ba●aim , to conquer the almost inuincible prouince of maugy , ( which included the rich and inestimable countrey and city of cinquemay ) it hapned that in the absence of this mighty captaine ( who had taken with him in that seruice the prime soldiers in all his dominions ) two of his nephews , the one called naim , the other cadue , princes of great power and command vnder him , reuolted and grew into open rebellion , and affronted him in battell . but this magnanimous emperour , as politique in warre , as prudent in peace , ( commanding from the great armenia , vnto the borders of calicut a kingdome in the east-india ) gaue them battell , surprised the rebells , and put their army to flight . but that which i especially obserue in this historie is , that the people reuolting after this manner , were for the greater part christians , his tributaries and seruants ; howsoeuer tainted with diuers heresies , for some were nestorians , some armenians , some abessines , &c. hereupon the iewes and mahumetans , being victorious vnder the pay of cublay , surprised of them to the number of fifteene thousand , and hauing first disarmed , and then with many bitter scoffes and taunts ●erided them , they presenred them before the emperour , expecting when he would command them to be cut in pieces , and they attending ready to play the executioners . but hee ( quite contrarie to their expectation ) being at that time mounted on a strong elephant , vpon whom he sate in his seat royall ; their insolencies and mockeries being appeased , and silence commanded , he caused the christian prisoners to troupe about him , to whom he deliuered an oration to this purpose : though i confesse my great victorie this day gotten , was by the power and fauour of my gods , the sunne , the moone , and the starres , abiding in the glorious firmament of heauen ; yet because the prisoners , being all or most of them christians , appeare before me not onely despoyled of their armes , but mocked and taunted of the iewes , mahumetans , and others , vpbraiding them with their god iesus , who was sometimes fastned vnto a crosse by the fore-fathers of these iewes : notwithstanding they haue opposed me in battell , & that so many of their ensignes lye here prostrate at my feet ; yet that all the nations and languages that liue vnder our principalitie and dominion , may know , that wee and our grace can finde as soone will to pardon , as power to punish ; from this day forward , we forbid , and strictly charge all nations vnder vs , of what qualitie or religion soeuer , that they neither deride , iniure , or oppresse any of these captiue christians , vpon penaltie to be depriued of their armes , and disgracefully scourged with rods . the maine reason inducing vs to see this exactly performed , being no other , but that their god iesus is highly esteemed and honoured by vs , as being one of the greatest among the coelestiall deities , full of all equitie and justice : for he knowing those christians injuriously to raise themselues against vs , as being our sworne subiects , and wee their protector and soueraigne ; hee therefore in his great justice hath permitted me to win the honour of this day , which otherwise i had not power to do , because i haue heard him stiled the god of battels , &c. i giue you further to vnderstand , that if any in this my victorious army hath kept backe any christian prisoner not here presented before me , he shall not dare to offer him the least affront or violence whatsoeuer , but immediately set him at libertie , deliuering him vp into their quarter armed , and with all equipages to him belonging : and this to be performed vpon paine to passe through the danger of the armies . now our imperiall charge imposed on these christians for their delinquencie , is , that they pray vnto their god for our prosperitie and preseruation , and doe vs nine moneths seruice in our intended war against the king of nixiamora , who denieth to pay vs tribute , and striueth to equall himselfe with our greatnesse ; receiuing for the same equall wages with the rest of the soldiers in our army . this great honor done vnto the name of christ , and vnto christians for his sake , by the heathen and infidels , pu●●eth mee in minde of that which the psalmist saith , out of the mouthes of babes and sucklings hast thou ordained strength , because of thine enemies , that thou migtest confound the enemie and the auenger , &c. we shall enquire further of the messias , in whom we build our faith , and in whom the hope of our saluation consisteth , and find him out by his miracles . the word miraculum importeth a thing mouing stupor and admiration : for those which behold a miracle , stand amased , as confounded at the effects , when they cannot apprehend the causes . or else it is a thing , which from whence it comes , or by what meanes , passeth apprehension : for whatsoeuer happeneth beyond the course of nature begetteth admiration . saint augustine saith , as it was possible for god to appoint a certaine course for all natures , according to his diuine will and pleasure ; so it is not impossible vnto him to alter that course , and change those natures as him best liketh . and elsewhere : we know that god is able to doe all things , though we cannot conceiue the meanes by which he worketh them . and in miracles , all the reason that can be giuen of the thing done , is onely the power of the doer . and in his booke , de confess . we wonder at the bredth and height of the mountaines , the ebbing and flowing of the ocean , the windings and turnings of riuers , the motions of the spheres and planets ; yet neuer wonder at our selfe , when man in himselfe is a greater miracle than all the miracles that can be wrought by man. greg. in homil. saith , that all diuine miracles ought to be meditated on by study , not examined by reason : for to enquire into the secret purpose of the almighty , is to be too arrogant and saucy in his counsels . lipsius , ex greg. m. vseth these words ; diuine miracles are to be considered , not disputed . and againe , true miracles witnesse one true god ; but false impostures acknowledge many , and those euill . chrisostome vpon math. saith , as the morning precedeth the sun , and darkenesse goeth before the night : so at the comming of christ , the prophets before him , and the apostles with him and after him ( by the help of the holy-ghost ) did great things ; and in the comming of antichrist , the pseudo-christiani ( i. false-christians ) before him , with him , and after him , by the aid of the wicked spirit did maruellous things . and in another place commenting vpon the same euangelist ; as when a man telleth thee a tale which thou art not willing to heare , the more he speaketh , the lesse thou bearest away . or trauelling in haste , when thy minde is otherwise occupied , though in thy speed thou meetest many , yet thou takest not notice of any that passe thee : so the iewes dealt with our sauiour ; for though they saw many signes and maruellous things done by him , yet notwithstanding they demanded a signe from him , because they heard such things as they marked not , and saw such things as they tooke no pleasure to behold . hugo , de operib . . dierum speaketh thus : res multis modis apparant mirabiles , &c. many wayes things appeare maruellous , somtimes for their greatnesse , sometimes for their smalnesse ; some for their rarietie , others for their beauty . first according to their greatnesse , as where any creature doth exceed the proportion of it's own kinde ; so we admire a gyant amongst men , a leviathan or whale amongst fishes , a gryphon amongst birds , an elephant amongst foure-footed beasts , a dragon amongst serpents , &c. the second for their smalnesse ; as when certaine creatures are scanted of that dimension proper vnto their kinde , as in dwarfes , small beagles , and the like : or in moths , small worms in the hand or finger , &c. which how little soeuer , yet they participate life and motion with those of larger dimension and size ; neither are they any way disproportionate in their kinds , but the one as well declareth the power and wisedome of the creator , as the other . consider therefore whether thou shouldst more wonder at the tuskes of the boare , than the teeth of a worme ; at the legs of a gryphon , or a gnat ; at the head of an horse , or a locust ; at the thighes of an estrich , or a fly. if in the one thou admirest the greatnesse and strength , in the other thou hast cause to wonder at the smalnesse and dexterity ; as in the one thou maist behold eyes so great that they are able to daunt thee , in the other thou mayst see eyes so small , than thine are searce able to discern them : and euen in these little creatures thou shalt find such adiuments and helps of nature , that there is nothing needfull or defectiue in the smallest , which thou shalt finde superfluous in the greatest , &c. we wonder why the crocodile when he feeds , moueth not his lower chaw ; how the salamander liueth vnscorched in the fire ; how the hedgehog is taught , with his sharpe quills to wallow and tumble beneath the fruit trees , and returne home laden with apples to his resting place ; who instructed the ant to be carefull in summer to prouide her selfe of food for winter ; or the spider to draw small threds from it's owne bowels , to insidiate and lay nets for the flies ? all these are infallid testimonies of the wisedome and power of the almighty . these are only wonders in nature , but no miracles . chrisostom supr . math. saith thus : quatuor sunt mirabiles imitatores , &c. there be foure miraculous imitators made by christ : a fisherman to be the first shepheard of his flocke ; a persecutor the first master and teacher of the gentiles ; a publican the first euangelist ; a theefe that first entred into paradise . and further : that of three things the world hath great cause to wonder ; of christs resurrection after death , of his ascention to heauen in the flesh ; and that by his apostles , being no better than fishermen , the whole world should be conuerted . but if any thing strange or prodigious hath beene heretofore done by mahomet or his associates , they haue been rather imposterous than miraculous . or admit they were worthy to be so called , yet do they not any way iustifie his blasphemous religion . for you may thus reade iustine martyr , de respons . ad quest. . fol. . as the sun rising vpon the good and euill , the iust and vniust , is no argument to confirme the euil and injust man in his wickednesse and injustice : so ought it not to confirme heretiques in their errors , if at any time miraculous things be done by them . for if the effect of a miracle be an absolute signe and demonstration of pietie , god would not then reply vpon the reprobate and cursed at the last day ( when they shall say vnto him , lord , haue we not in thy name prophesied and cast out diuels , and done many miracles ? ) i neuer knew you , depart from me ô ye cursed , &c. christ was miraculous in his incarnation , his natiuitie , his life , doctrine , death , and resurrection , as will easily appeare : but first it shall not be amisse to speake a word or two of his blessed mother . petrus chrisologus writeth thus : vnexpressible is the sacrament of the natiuitie of our lord the god of life , which wee ought rather to beleeue , than to examine . a virgin conceiued and brought forth , which nature affourded not , vse knew not , reason was ignorant of , vnderstanding conceiued not : this , at which heauen wondred , earth admired , the creature was stupified , what humane language is able to deliuer ? therefore the euangelist , as he opened the conception and birth in an human phrase , so he shut it vp in a diuine secret . and this he did to shew , that it is not lawfull for a man to dispute that which he is commanded to beleeue . and againe : how can there be the least dammage vnto modestie , where there is interessed a deitie ? where an angell is the messenger , faith the bride-maid , chastitie the contract , vertue the despouser , conscience the priest , god the cause , integritie the conception , virginitie the birth , a maid the mother ? let no man therefore iudge that thing after the manner of man , which is done by a diuine sacrament : let no man examine a coelestiall mysterie , by earthly reason ; or a secret nouelty , by that which is frequent and common . let no man measure that which is singular , by example ; nor deriue contumely from pietie ; nor run into danger by his rashnesse , when god hath prouided saluation by his goodnesse . origen vpon mathew , moues this question ; what was the necessitie that mary the blessed virgin should be espoused vnto ioseph ? but either because that mysterie should be concealed from the diuell , and so the false accuser should finde no cauil against her chastitie , being asfied vnto an husband ; or else that after the infant was borne , he should be the mothers conduct into aegypt and backe againe . for mary was the vntouched , the vnblemished , the immaculate mother of the onely begotten son of god , almighty father , and creator of all things : of that sonne , who in heauen was without a mother , in earth without a father ; in heauen ( according to his deitie ) in the bosome of his father , in earth ( according to his humanitie ) in the lap of his mother . gregorie the great saith , though christ iesus be one thing of the father , another of the mother ; yet hee is not one person of the father , another of the virgin , but hee is eternall of the father , and temporarie of the virgin ; the same who created , and was made ; he , the beautifullest amongst men , according to his diuinitie ; and he , of whom it is written , he is despised and reiected of men : he is a man full of sorrowes , and hath experience of infirmities ; we hid as it were our faces from him ; he was despised , and wee esteemed him not , according to his humanitie . he that was before all worlds , of a father without a mother ; hee came towards the end of the world , of a mother without a father . he was the temple of the builder , and the builder of the temple : hee was the author of the worke , and the worke of the author : remaining one substance , yet consisting of two natures ; but neither confused in the commixtion of natures , nor doubled in the destruction of natures . chrisostome speaketh thus : the holy and blessed mary , a mother and a virgin ; a virgin before shee was deliuered , a virgin after . wilt thou ( saith he ) know how hee was borne of a virgin ? and how after his birth she remained a virgin ? i answer thee thus ; the dores were shut and iesus entred . christ was miraculous in his incarnation : for as s. augustine writing against the iewes , saith , o you iewes , looke vpon the harpe , and obserue what a sweet musicall sound it yeelds ; to make vp which there be three necessarie instruments or helps , art , the hand , and the string ; art dictates , the hand toucheth , the string soundeth : all three worke together , but amongst them the string is onely heard , for neither the art nor the hand make any audible harmonie : so neither the father nor the holy-ghost tooke humane flesh vpon them , and yet they haue an equall coooperation with the sonne : the sound of the string is only heard , and the sonne is onely seene in the flesh ; yet the effect and melodie consisteth of them all : and as it solely belongeth to the string to make a sound , so it belongeth to christ onely to take humane nature vpon him . further i demand of the incredulous iew , how aarons dry rod sprouted with leaues and bare fruit ? and when he resolueth me that , i will tell him how a virgin conceiued and brought forth a sonne . but indeed , neither can the iew make manifest the one , nor i giue warrantable reason of the other . saint bernard writeth to this purpose : three workes , three mixtures hath the omnipotent maiestie made in the assumption of our flesh , all miraculously singular , and singularly miraculous ; three such things , as neuer the like before were , nor shal the like hereafter happen vpon the face of the earth . they are interchangeably god and man ; a mother and a virgin ; faith , and the heart of man : for the word , the spirit , and the flesh met in one person , and these three are one , and that one is three , not in the confusion of substance , but vnitie of person ; and this is the first and super-excellent commixtion . the second is , a virgin , and a mother , alike admirable and singular : for it was not heard from the beginning of the world , that a virgin conceiued , and that a mother remained a virgin. the third is the co-vnion of faith with the heart of man ; and this , though it seeme inferiour , yet may it appeare euery way as powerfull , if wee truly consider it : for wonderfull it is , that the heart of man should giue beleefe to the former . for how can humane vnderstanding conceiue , that perfect god should be perfect man ? or that she should remaine an vntouched virgin , who had brought forth a sonne ? as iron and a tyle-sheard cannot be moulded and made into one body ; so the other cannot be commixed , vnlesse the glew and soder of the spirit of god incorporat them . he was miraculous in his natiuitie : for as ambrose saith , contra heretic . it is impossible for me to search into the secret of his generation ; at the consideration of which , my fences faile , & my tongue is silent ; and not mine only , but euen those of the angels : it transcendeth the capacities of the potestates , the cherubims , and the seraphims ; it is aboue conception ; for it is written , the peace of christ passeth all vnderstanding . thou therefore lay thine hand vpon thy mouth , since it is not lawfull for thee to enquire into these supernall mysteries . it is granted thee to know that hee is borne , but how he is borne it is not granted thee to be inquisitiue ; for to doe so is fearefull , since vnspeakeable is his generation : according to the words of the prophet esayas , who can tell his generation . concerning the place of his birth , saith ioan. chrisostome , vpon these words , intrantes domum , invenerunt puerum , &c. did they finde a pallace raised on pillars of marble ? found they a princely court furnished with officers and attendants ? found they guards of armed and well accommodated souldiers ? or horses in rich and shining trappings ? or chariots adorned with gold and ivorie ? or did they finde the mother crowned with an imperiall diadem ? or the childe swathed in bisse and purple ? surely no , but rather a poore and base cottage , a vile and contemptible stable , more fit for beasts than men ; a childe wrapped in sordid swathings ; and the mother in an ordinarie garment , prepared not so much for ornament , as to couer nakednesse . yet the nobility of christs birth ( saith saint augustine ) appeared in the virginitie of the mother , and the nobilitie of the mother was manifest in the diuinitie of the sonne . and in another place ; gold was offered him as to a potent king ; frankincense , as to a great god ; and myrrhe , as to a mercifull redeemer , who came to offer vp his life for the saluation of all mankinde . the heauens were his heralds , angels his proclaimers , wise-men his worshippers . saith gregory vpon these words , cum natus esset iesus in bethlehem , &c. to this king borne we offer gold , when we shine in his sight by the claritie of diuine wisedome : wee offer frankincense , when by holy and deuout prayers we burne the cogitations of the flesh , vpon the altar of our hearts , which ascend a sweet sauour by our heauenly desires : we offer myrrhe , when we mortifie all carnall affections through abstinence . and leo pap. the wise-men and kings of the east adored the word in the flesh , wisedome in infancie , strength in infirmitie , the lord of majestie in humane veritie . and to giue infalled testimonie of their faith , what they beleeued with their hearts , they professed by three guifts , myrrhe to a man , gold to a king , frankincense to a god. hee was miraculous in his life , as being without sinne ; miraculous in his doctrine , for neuer man spake as hee did . and of his miracles we thus reade claudian : angelus alloquitur mariam , quo praescia verbo , &c. th'angell to mary speakes , and saith that she shall beare a sonne , and yet a virgin be . three chald'ae an kings to him three presents bring ; myrrhe to a man , and gold vnto a king ; incense to'a god. to proue himselfe diuine , in cana he turn'd water into wine . fiue loaues two fishes haue fiue thousand fed , when surplusage remain'd of meat and bread . to the borne-blinde he shew'd the suns bright rayes , who on th' vnknowne light did with wonder gaze . he caus'd the light on lazarus to shine , after he foure dayes in the graue had ly'ne . with his right hand he fainting peter stay'd ; but with his word , his faith more constant made . she that the bloudy issue had endur'd for many winters , by her faith was cur'd . the palsied man , who had been bedrid long , took vp his bed and walkt thence whole and strong . he cast out diuels by his word sincere : he made the dumbe to speake , and deafe to heare . he it was of whom some thinke virgil prophecied , eclog . in these words : vltima cumaei venit iam carminis atas . the last day 's come of the cumaean ryme ; a great one's now borne , from the first of time. the virgin is return'd with saturnes crowne , and now a new birth is from heav'n let downe . he was miraculous in his death . of whom elegant s. bernard thus speakes : how sweetly , lord iesus , didst thou conuerse with men ? how aboundantly didst thou bestow many blessings vpon man ? how valiantly didst thou suffer many bitter , hard , and intollerable things for man ? hard words , hard strokes , more hard afflictions ? o hard hardned and obdure sonnes of adam , whom so great sufferings , so great benignitie , so immense an ardour of loue cannot mollifie ! againe ; god loued vs sweetly , wisely , valiantly : sweetly , in assuming our flesh ; wisely , in auoyding sin ; valiantly , in suffering death ; but aboue all , in that cup which he vouchsafed to taste , which was the great worke of our redemption : for that , more than all , challenges our loue ; it gently insinuateth our deuotion , more iustly exacts it , more strictly binds it , more vehemently commands it . and in another place : in the passion of our sauiour , it behoueth vs three things more especially to consider ; the worke , the manner , the cause . in the worke , his patience ; in the manner , his humilitie ; in the cause , his charitie . patience singular , humilitie admirable , and charitie vnspeakeable . and now me-thinks i heare the redeemer and sauiour of the world thus speake from the crosse. huc me sidereo discendere fecit olympo , his me crudeli vulnere fixit amor , &c. loue drew me hither from the starry round , and here hath pierc'd me with a cruell wound . i mourne , yet none hath of my griefe remorse : whom deaths dire lawes in vaine intend to force . loue brought me to insufferable scorne , and platted on my head a crowne of thorne : it was meere loue , thy wounded soule to cure , made me these wounds vpon my flesh t' endure . it was my loue ( which triumphs ouer all ) that quencht my thirst with vineger and call. the loue which i to mankinde could not hide , with a sharpe speare launcht bloud out of my side . or'e me ( loue ) onely me , of kings the king , doth now insult ; who hither did me bring for others gaine , to suffer this great losse , to haue my hands and feet nayl'd to the crosse. now what do i for all this loue implore ? loue me againe , and i desire no more . thinke ( saith thomas de kempis ) of the dignitie of the person , and greatly lament , because god in the flesh was so contumeliously handled . ecce altissimus supra omnes , infra omnes deprimitur . nobilissmus dehonestatur ; speciocissimus sputo inquinatur , &c. behold how the most-high aboue all , is depressed below all : the most noble is vilified . the most faire spit vpon . the most wise derided . the most mighty bound . the most innocent scourged . the most holy crowned with thornes . the most gentle buffetted . the most rich impouerished . the most bountifull despoyled . the most worthy blasphemed . the most good despised . the most louing hated . the most knowing reputed foolish . the most true not beleeued . the most innocent condemned . the most skilfull physitian wounded . the sonne of god crucified . the immortall subiect to death and slaine . the lord of heauen and earth dying for the redemption of wretched and ingratefull seruants . sic de cruce suo christus loquitur . vide homo qua pro te patior , vide cla●es quibus conf●di●r . vide poenas quibus afficior , cum sit tantu● dolor exterior , interior planctus est gravior , dum ingratum te sic experior ? see what i for thee endure , nail'd to the crosse by hands impure . behold the paines i suffer here ! since outward griefe doth such appeare , how great then is my griefe within , whilest thou ( ingrate ) abid'st in sin ? briefely , the whole passion of christ , according to the sentence of dionysius , was for imitation , compassion , admiration , contemplation , inflammation , and thanksgiuing . according to that of thomas à kempis ; it is of diuine loue the incendiarie , of patience the doctrine , in tribulation the comfort . it is the solace of dissolution , the substance of holy compunction , the exercise of internall deuotion , the exclusion of desperation , the certaine hope of remission , the support of sharpe reprehension , the expulsion of peruerse cogitation , the repression of carnall temptation , the consolation of corporall imperfections , the contempt of temporall aboundance , the abdication of our proper affections , the restraint of superfluous necessitie , the exercise of honest conuersation , the inflammation to amendment of life , the induction to coelestial consolation , the approbation of brotherly compassion , the reparation of diuine contemplation , the argumentation of future blessednesse , the mitigation of paines present , the purgation from the fire future , and the great satisfaction for all our sinnes and offences whatsoeuer . briefely , the passion of christ is of a godly and religious soule the mirrhor , of our life the director , of the way to heauen the load-starre , of all tempests the shadow and protector , and of all soules ( in the houre of death ) the comfort and supporter . the passion of christ ( saith rabanus de laude crucis ) sustaines heauen , gouerneth the world , pierceth hell : in the first the angels are confirmed , in the second the people redeemed , in the third the enemie subdued . saint augustine in his sermon de natali domini , saith , that the maker of man was made man ; that he which gouerned the stars , should sucke the breast , that the bread should be hungry , the fountaine thirsty , the light should be darkned , the way should be weary , the truth should suffer by false witnesse , the iudge of the liuing and dead should by a mortall man be iudged , that iustice by injust men should be condemned , that discipline it selfe should be scourged , the prime branch crowned with thornes ; he that made the tree , be hanged on the tree , strength weakned , health wounded , and life made subiect vnto death . saint bernard in his first sermon de nativit . christi , vseth these words ; vt in paradiso terrestri quatuor fuere fontes , &c. as in the earthly paradise there were foure riuers which watered the whole earth ; so in christ , who is our paradise , wee may finde foure fountaines : the first is the fountaine of mercy , to wash away our sinnes by the waters of remission : the second is the fountaine of wisedome , to quench our thirst with the waters of discretion : the third is the fountaine of grace , to water the plants of good works with the springs of deuotion . &c. twelue most grieuous and intolerable sufferings of christ are obserued from the euangelicall historie ; his agonie sad and bloudy , than which spectacle , nothing since the creation of the world hath beene more admirable . secondly , that for so vile a price hee should be sold and deliuered vp to his wicked and bloud-thirsty enemies , by one of his owne disciples . . that with his hands bound , hee should be led like a captiue through the publique street . . that like a slaue hee should be so inhumanely scourged . . that his browes should be pierced with thornes . . that hee should be affronted with so many contumelies and injuries , as his face spit vpon , his cheekes buffetted , his head strooke with a rod , his party-coloured vesture , and hee brought to be arraigned at the bar for a malefactor . . that he was held more vile and vnworthy than the murtherer barabas . . that vpon his wearie and bruised shoulders he should be forced to beare that crosse on which he was to suffer . . that hee was adiudged to suffer so long and lingering a death . . that when he was nothing but sorrow and anguish , and paine all ouer , yet he should be so scornefully derided of his enemies . . that he beheld his most innocent mother present in all his torments . . that when his most holy body hung in the aire and sunnes meridian heate , bloudy all ouer , the fountaines of his veines being emptied , and his bowels dried vp ; demanding but a little water , they offered him gall and vineger . who euer heard such things ? who euer suffered the like things ? bonaventure in his sixtieth sermon , de tempore , obserueth his sufferings to be vnspeakeable , from ten circumstances : first , the nobilitie of the sufferer . . the sensibilitie of the patient members . . the atrocitie of the punishment . . the crudelitie of the afflicters . . the iniquitie of the iudges . . the multiplicitie of the torments . . the vilitie of the place . . his societie forsaking him . . the diuturnitie of the paine . . the varietie of his contumelies . the multiplicitie and vniuersality of his torments may appeare by that which is spoken , he was afflicted in his whole body , he was bound vnto a pillar , and scourged all ouer : he suffered in euerie member by it selfe ; in his head , by being strook with a reed , and wearing a crowne of thornes ; in his eyes , by being blinded , and b● his often weeping ; in his cares , by the peoples acclamations and loud blasphemies ; in his face , by buffets and spitting ; in his tast , by drinking vineger and gall ; in his hands and feet , by the nailes strook thorow them , by which he was fastned to the crosse. the meditation wherof ought to begin in compassion of his grief and sufferings , to make vs the more inflamed with the loue of him so mercifull a redeemer . at whose death , wee reade in the euangelist saint matthew , that from the sixth houre there was darkenesse ouer all the land vnto the ninth houre . and verse . the vaile of the temple was rent in twaine from the top to the bottome , and the earth did quake , and the stones were clouen , and the graues did open themselues , and many bodies of the saints which slept , arose and came out of the graues after his resurrection , and went into the holy city , and appeared vnto many , &c. now concerning this great eclipse and earthquake , there be diuers testimonies out of ethnyck writers . phleganius a greek author , ( of whom suidas maketh oft mention ) hath these words , in the fourth yere of the two hundred and fourth olympiad ( which was in the eighteenth yeare of the reigne of tiberius caesar , in which our sauiour suffered ) there was an eclipse of the sun , the greatest that had euer before been seene , or found to be recorded in writing ; which continued from the sixt vnto the ninth houre : and during this eclipse , the trembling of the earth was so great in asia and bithynia , that infinite structures of great magnificence and strength were vtterly demolished . concerning this eclipse , you may reade bellarmine , lib. . de septem verbis , thus : saint mathew saith there was darknesse ouer the face of the earth , from the sixth houre to the ninth . and saint luke , cap. . and the sunne was darkned : three difficulties ( saith he ) are here to be explained ; first , that the sun vseth to be deficient in his light , by reason of the interposition of the new moon , when she is directly interposed betwixt it and the earth ; which could not happen at the death and passion of our sauior , because it was not then conioyned with the sunne , which hapneth in the new moone onely , but was opposed to the sunne as being in her plenitude or fulnesse ; for then was the feast of easter among the iewes , which according to their law beginneth the fourteenth day of the first moneth . againe , if in the passion of christ the moone were conioyned with the sun , yet the darkenesse could not continue the space of three houres , that is , from the sixt houre to the ninth ; for the totall eclipse of the sunne cannot endure long , especially if it be obscured all ouer , so that it shadoweth the whole body of the sun , and that his dimnesse cannot properly be called darkenesse : for the moone is moued with more swiftnesse than the sunne in it's owne proper motion , and for ●hat cause cannot obumbrate the sunne but for a short season , for it quickely giueth place , leauing the sunne free to his owne proper lustre . lastly , it can neuer happen , that by reason of the conjunction with the moone , the sunne can leaue the world in vniuersal darkenesse : for the moone is much lesse than the sun , nay not so great in compasse and quantitie as the earth , and therefore by the interposition of it's body the moone cannot so shadow the sun , to leaue the whole earth in darknesse . now if any shall obiect and say , that the euangelist spake onely of the vniuersal land of palestine ; that likewise may be very easily refuted . first , by the testimonie of dionisius areopagita , who in his epistle to holy polycarpus affirmeth , that he himselfe beheld that defection of the sun , and the horrible darkenesse then spred ouer the earth , being at the same time in the city of heliopolis , which is scituate in aegypt . moreouer , phlegon a greeke historiographer , and a gentile , saith , that in the fourth yeare of the two hundred and fourth olympiad , a great and remarkable defect of the sun was obserued , the like neuer before seene ; for the day at the sixth houre was turned into tenebrous night , insomuch as the starres were visibly seene in the firmament . and this historian liued in greece , and far remote from iudaea . origines against celsus , and eusebius in his chronicle , to the thirty third yeare of christ cite this author . of the same witnesseth lucianus martyr , saying , seeke in your annals and you shall finde , that in the time of pilat , the sunne being banished the day , gaue place to darkenesse . these words ruffinus vseth in his translation of his ecclesiastical history into the latine tongue . so likewise tertullian , in apollogeticon : and paulus orosius in his historie . but all these doubts may be decided , and these difficulties be easily made plaine : for where it was said , that the defect of the sunne still happeneth in the new moone , and not when it is at the full , most true it is in all naturall eclipses : but that which happened at the death of our sauior was singular and prodigious , which could onely be done by him who created the sunne , the moone , the heauens , and the earth . for dionysius areopagita , in the place before cited , affirmeth , that himselfe , with one apollophanes , saw the moon about mid-day , with a most swift and vnusuall course haste vnto the sunne , and subiect it selfe vnto it , and as it were cleaue thereunto , vntill the ninth houre , and then by the same way returne to it 's owne place in the east . concerning that which was added , that no defect in the sun could possibly continue for the space of three houres together , so tha● darkenesse might ouershadow the whole earth : it is thus answered , most true it is , that in an vsuall and naturall eclipse it remains infallibly so ; but this was not gouerned by the lawes of nature , but by the will of the omnipotent creator , who as he could carry the moone with a swift course from the orient , to meet with the sunne in the meridian , and after three houres returne it backe into it's owne place in the east ; so by his power he could bring to passe , that these three houres hee could stay the moone with the sunne , and command her to moue neither more slowly nor swiftly than the sun. lastly , where it was said , that it was not possible this eclipse should be seene ouer the face of the whole earth , considering that the moone is lesser than the earth , and therefore much lesse than the sunne ; there is no question but true it is , if we reflect but vpon the interposition of the moone alone : but what the moone of it selfe could not do , the creator of the sunne and moone had power to do . for things created can doe nothing of themselues , without the aid and co-operation of the creator . and whereas some may obiect and say , that through the darkenesse made by the thicke and dusky clouds , the light might be obscured from the vniuersall face of the earth . neither can that hold currant ; for then those foggie and tenebrous clouds had not only couered the sunne and the moone , but those very stars also , which by reason of that darkenesse were visible , and manifestly discouered to shine in the firmament . now there are diuers reasons giuen , why it pleased god almightie , that at the passion of our sauior the lord of life , such darkenesse should be ; and two especially : the first was , to signifie the apparant blindenesse of the iews , which was then , and doth still continue . according to the prophecie of esay , for behold , darkenesse shall couer the earth , and thicke darknesse the people , &c. the second cause was , to shew the great and apparant sinnes of the iewes : which saint hierome in his comment vpon saint mathew doth thus illustrate ; before , ( saith he ) euill and wicked men did vex and persecute good and just men : but now impious men haue dared to persecute and crucifie god himselfe , cloathed in human flesh . before , citisens with citisens had contention ; strife begot euill language , ill words , and sometimes slaughter : but now , seruants and slaues haue made insurrection against the king of men and angels , and with incredible audacitie nailed him vnto the crosse. at which the whole world quaked and trembled , and the sunne it selfe , as ashamed to looke vpon so horrible and execrable an act , withdrew his glorious lustre , and couered all the aire with most terrible darknesse . thus you haue heard the incarnation , life , doctrine , miracles , and death of the blessed redeemer of the world , god and man ; from whom we ground our christian religion . now because i had occasion to speake of the turkish alcaron , and the apparant absurdities contained therein , it shall not be amisse to insert somthing concerning the authour thereof ; that comparing his life with his doctrine , the basenesse of the one may make the blasphemies of the other appeare the more odious and abhominable . platina writeth , that he was descended nobly : but his authoritie is not approued . therefore i rather follow pomponius lata , in his abridgement of the romane historie : who , agreeing with other authentik authors , deriues him from an ignoble , vile , & obscure linage . some say he was an arab , others a persian : nor are either of their opinions to be reiected , because at that time the persians had the predominance ouer arabia . his father was a gentile and an idolater ; his mother a iew , and lineally descended from ismael the son of abraham by his bond-woman hagar . he was of a quicke and actiue spirit , left an orphant , and being yong , was surprised by the scenites , who were of the arabs in africa , and liued as theeues and robbers . being by them sold vnto a rich merchant named adimonepli , because the lad was wel featured and quicke witted , hee vsed him not as his slaue , but rather as his sonne . who accordingly mannaged all his masters affaires with great successe , trading dayly both with iewes and christians ; by reason of which hee came to be acquainted with both their lawes and religions . his master died without issue , leauing his widow who was about fifty yeares of age , named ladigna , wonderous rich : shee after tooke mahomet to husband , by which mariage hee suddenly became , of a poore slaue , a wealthy master of a family . about that time one sergius a monke , a debosht fellow , of a spotted life and base condition , ( who for maintaining of sundrie dangerous heresies , was fled out of constantinople , and for the safegard of his threatned life , thought to shelter himselfe in arabia ) in processe of time grew into great acquaintance and familiaritie with mahomet ; who consulted together and began to proiect great matters . now mahomet hauing before been entred into the study of magicke or necromancie , resolued to persuade the gentiles that he was a prophet . to prepare which , hee had practised diuers iugling trickes , by which his wife and his owne houshold were first abused . to further which credulitie , hee was troubled with the falling sickenesse : at which his wife and the rest of her neighbours being amased , he made of that this diuellish vse , to persuade them , that at such time as the fall took him , the angell of god came to confer with him , and hee being but mortall , and not able to endure , his diuine presence , was forced into those sudden agonies and alterations of spirit . this being generally reported , and confidently beleeued , his wife soon after died , leauing him her vniuersall heire of great possessions and mighty summes of money : which both emboldened and strengthened him in his diabolicall proceedings ; so that by the assistance of sergius the monke hee now openly proclaimed himselfe a prophet , and sent of god to prescribe new lawes vnto the nations . and hauing before made himselfe skilfull in all their lawes , the better to countenance and corroborate this his innouation , he thought to accord with the iewes in some points , to continue them his friends ; and in some things with the christians , lest he should make them his enemies . he likewise complied with diuers heretiques : with the macedonians he denied the holy-ghost to be god ; with the nicolaitans , he approued the multiplicitie of wiues , &c. on the other side , he confessed our sauiour christ to be an holy man , and a prophet ; and that the virgin mary was an holy and blessed woman , whom in his alcaron he much extolled . with the iews he held circumcision ; with many other of their ceremonies . besides , his religion gaue all the abhominable vices of the flesh , free scope and libertie : which drew vnto his new sect much confluence of people from many nations and languages , to be his abettors and followers . his booke he called the alchoran : and lest his diuellish impieties and absurd impostures should be examined , and by that meanes discouered , hee made it a penaltie of death for any man , to argue or make difficultie of any tenent contained therein : making protestation , that they ought to be supported & maintained by armes , and not by arguments . his first attempt was , to set vpon the confines of arabia ; heraclius being then emperor , who held his seat at constantinople , at the same time boniface the first was pope , and honorius his successor . the newes of this great insurrection comming to the emperors eare , he prepared to suppresse it with all speed possible ; and to that end he entertained into his pay the scenites , a warre-like people of arabia , who before had in their hearts much fauoured mahomet ; by whose aid , in the first bloudy conflict he was victorious , and dispersed this new sect , and had hee followed his present fortune , he had quite abandoned it from the face of the earth . but supposing them by this first defeat sufficiently disabled , and himselfe secured , hee failed to keepe promise with the scenites , and detained their pay : who in meere despight , that they had bin deluded and so injuriously dealt with , ioyned themselues with mahomets dis-banded forces , and by reason of his former r●putation , elected him their captaine and generall , growing in time to that strength and boldnesse , that they attempted diuers places in the roman empire , entring syria , and surprising the great city damas ; inuading egypt , iudaea , with the bordering prouinces : persuading the saracins and people of arabia , that the land of promise solely appertained vnto them , as the legitimate successors vnto their father abraham and sarah , from whom they deriued their name . thus animated by the successe in these wars , he was suddenly puft vp with a vain glorious ambition to conquer and subdue the whole world . his next expedition therefore he aimed against the persians , a nation at that time very potent , and held to be inuincible . his first aduenture succeeded ill , for his army was defeated : but after hauing re-allyed his forces , in his second attempt fortune so fauoured him , that hee compelled them to embrace his religion . briefly , ( and to auoid circumstance ) after he had run through many hazards , and prosperously ouercome them , he was poysoned , and dyed ( according to sabellicus ) in the fourtieth yere of his age . and because he had told his complices and adherents , that his body after his death should ascend into heauen , they kept it for some dayes vnburied , expecting the wonderment ; so long , till by reason of the infectious stench thereof none was able to come neere it . at length they put it into a chest of iron , and carried it to mecha a city of persia , where it is stil adored , not onely of the people of the east , but the greatest part of the world , euen to this day . and so much concerning the impostor mahomet . with which relation the most approued authors agree ; as platina in the liues of the popes , blond●● in his booke of the declining of the roman empire , baptista ignatius , in the abridgement of the emperours , the annals of constantinople , nauclerus antoninus , and others . and now when i truly consider the stubborne atheist , the misbeleeuing mahumetan , and stiffe-necked iew , it putteth mee in minde of that of the psalmist , is it true , ô congregation ? speake ye iustly , ô sonnes of men ? iudge ye vprightly ? yea rather ye imagin mischiefe in your hearts , your hands execute crueltie vpon the earth . the wicked are strangers from the wombe , euen from the belly haue they erred and speak lies : their poyson is euen like the poyson of a serpent , like the deafe adder that stoppeth his eares , which heareth not the voice of the inchanter , though he be most expert in charming . breake their teeth , ô god , in their mouthes , breake the jawes of the yong lions , ô lord ; let them melt like the waters , let them passe away : when he shooteth his arrows , let them be broken ; let them consume like a snaile that melteth , and like the vntimel● fruit of a woman , that hath not seene the sunne , &c. amongst theodore beza's epigrams , those which by a more peculiar name he inscribeth icona's , i reade one of religion , in the manner of a dialogue . quae nam age tam lacero vestita incedis amictu ? religio summiver a patris sorholes , &c. what art thou in that poore and base attyre ? religion . the chiefe father is my sire . why in a robe so thread-bare , course , and thin ? fraile riches i despise , which tempt to sin . vpon what booke do'st thou so fix thine eyes ? my fathers reue'rend law , which i much prise . why do'st thou go thus with thy breasts all bare ? it fits those best that truths professors are . why leaning on a crosse ? because indeed it is my welcome rest , none else i need . but wherefore wing'd ? because i looke on high , and would teach men aboue the starres to fly . and wherefore shining ? it becomes me well , who all grosse darknesse from the minde expell . what doth that bridle teach vs ? to restraine all the wilde fancies of the brest and braine . but wherefore death do'st thou beneath thee tread ? because by me ev'n death it selfe lies dead . this shewes the qualitie and estate of true religion and the professors thereof , which is builded on the messi●● , whom the peruerse and obstinate iewes will not euen to this day acknowledge . concerning which i obserue an excellent saying from gregorie , pap. the iewes ( saith hee ) would neither acknowledge iesus christ to be the sonne of god , by the words and testimonie of his heralds and fore-runners the prophets , not by his infinite miracles ; and yet the heauens knew him , who leant him a bright star to light him into the world . the sea knew him , who against it's own nature made it selfe passable for his feet . the earth knew him , which shooke and trembled at his passion . the sun knew him , who hid his face and withdrew his beames from beholding so execrable an obiect . the stones and buildings knew him , who split and rent themselues asunder . the graue and hell knew him , the one by yeelding vp the dead , the other by witnessing his descension . thus according to my weake talent ( crassa minerva ) i haue spoke something generally of those three religions still continued in the world . as for the differences betwixt our church and the church of rome , i must needs confesse my weaknesse no way able to reconcile them , or determin betwixt them : and therefore i leaue that to those of greater knowledge and iudgement . but as touching iudaisme and mahumetisme , i conclude with an epigram transferred out of the greeke tongue into the latine , and by me thus paraphrased : pinxisti pulchrae super , pha●tonta tabella : altera deucalion picta tabella tua est , &c. a painter on one table figured had yong phaet●● , as he the guidance had of the sunnes chariot . in another stood dencalion , as hauing scap'd the flood . these hauing done , he call'd an artist forth , and ask'd him what he thought these two were worth ? who after he had both considered well , answer'd , what they be worth i cannot tell : but if what they be worthy , you desire to know , th' one , water ; the other 's worthy fire . the emblem . it representeth a man amongst rockes and concaue mountains , speaking softly vnto himselfe when the woods and groues are silent ; but when he eleuateth his voice into a loud clamor , the echo with a re-doubled sound resulteth vpon him . according with that of saint bernard , quando fidelis , & humilis , & fervens oratio fuerit , coelum hand dubie penetrabit , vnde certum est quod vacua redire non potest . i. where thy prayer is humble , faithfull , and feruent , it doubtlesse pierceth the heauen , from whence most certaine it is that it cannot returne empty . as also that in the apostle saint iames , vers . . acknowledge your faults one to another , and pray one for another , that you may be healed ; for the prayer of a righteous man availeth much , if it be fervent . and luke . . and i say vnto you , aske and it shall be giuen vnto you , seeke and ye shall finde , knocke and it shall be opened vnto you● for euery one that asketh receiueth , and he that seeketh findeth , and to him that knocketh it shall be opened . according to the psalmist , cl●●●verunt iusti , & dominus exandivit eos . the motto to this emblem is , ora & d●bitur . vpon which the composer thus writes : intensis opus est clamoribus , vt sonet echo , dum strep●● exigno murmure , nympha silet ; nympha tacet , tacitis : sed surgat ad athera clamor mox , responsa tibi , vel geminata dabit vota quid effundis , summis innata labellis ? ad , tepidas coeli , non patet aula preces : tende lat us clamore , deus responsa remittet , hic pia mens , hic vox fervida pondus habent . ¶ thus paraphrased onely loud clamors make the echo speake ; whisper to her , and silence shee 'l not breake . shee 's to the mute , mute : let thy voice sound hye , and thou shalt heare her doubly make reply . why with close muttering lips then do'st thou pray ? thy luke-warme words to heav'n can make no way . but stretch thy lungs in clamor , and god then will answer and re-answer thee agen . an excellent morall from the same emblem may be collected to this purpose ; vbi . percontator , ibi est garrulus . agreeing with that of seneca , alium silere cum volis , prius sile . i. when thou desirest that another man should be silent , hold thou thy peace . and phocion saith , silence is a gift without perill , and a treasure without enemies . and salust , silence is more safe than speech , especially when our enemies are our auditors . and of women it is said , they are much more apt to conceiue children , than conceale secrets . but of men archimides saith , he beareth his misery best , who hideth it most . non vnquam tacuisse nocet , nocet esse loquitum : i. of silence it hath neuer repented me , but of speech often . and lactantius informeth vs concerning the vertue of silence , that as the viper is torne asunder when shee produceth her yong , so secrets proceeding from their mouthes which are not able to conceale them , are for the most part the vtter ruin of those which reueale them . according to that of the poet ; quaerit aquas in aquis , & poma fugantia captat tantalus , hoc illi garrula lingua dedit . tantalus his punishment in hell for his too much loquacity , was , to be thirsty in the midst of water , and hungry where there was plenty of fruits . nature hath afforded vs double eyes and eares to behold all objects , and to listen vnto all voices and sounds : but to warne vs that we should be sparing in our speech , shee hath afforded man but one tongue , and that portall'd with lips , and percullis'd with teeth ; neere to which are placed all the fiue sences , to signifie vnto vs , that we ought to speake nothing rashly without their connsell and aduice ; with the helpe of the faculties of the soule , which are reason and vnderstanding , which haue their residence in the braine . vpon the like occasion you may reade iacobus catsius speaking thus : muta sub obscuris habitaret vallibus echo , ni foret alterius garrulitate loquax : illa silet , quoties presso silet ore viator . discit & à populo praetereunte loqui : ora loquax premeret , nisi percontator adesset ; hoc duce , tentat opus livida lingua suum . probra creat qui multa rogat , qui commodat aurem : turpia sinistris furta receptor alit . ¶ thus paraphrased : dumbe would the echo in darke vallies lye , did not the prating traueller passe by : let him be silent , and she talke forbeares , for nothing she relates but what she heares . did no man aske , no answer she would make ; and neuer spoke to any but that spake . who lists to bad things may be thought a chiefe : for , where is no receiuer , there 's no theefe . a meditation vpon the former tractate . i. if i into my selfe turne not mine eyes , not possible that i my selfe should know . or if i looke within me , then i show so foule and monstrous , i my selfe despise ; ii. because i nothing can praise-worthy finde , but rather subiect vnto reprehension : there , vice with vertue are at loud contention , and hath the conquest both of heart and minde . iii. the more my conscience i examine , still the more corrupt it to my sence appeares ; so stain'd , so spotted , that not all my teares can wash it cleane from the least thought of ill. iv. from the first houre that i began to sin , i haue gon on without the least cessation , neglecting all the meanes of my saluation : nor ending yet where i did first begin . v. how horrid my offenres be , i know , and how dis-tastefull in my maker's sight : yet chuse the wrong path , and forsake the right , and willingly vnto my ruin go . vi. i commit blushing sinnes , and without shame , sinnes grievous ; yet lament them not at all . wrath i deserue , yet for no mercy call : how then , that which i seeke not , can i claime ? vii . and therefore haue deserv'd torments perdurable : for i am a dead limbe , sencelesse of paine ; and where's no feeling , surgeons art 's in vaine : for all that are so gangren'd are incurable . viii . i am a dissolute wretch , yet do not i seeke to correct that which i finde amisse . the aime i haue is to attaine to blisse , and yet the meanes by which 't is gain'd , i fly . ix . vnto those sinnes of which i late repented , and quite abiur'd , with greedinesse i turne : and when for them i was about to mourne , my waiward will to sport and mirth consented . x. the pit i late fell in , i cannot shun ; to which my neighbour i together drew : i follow onely that i ought to'eschew , and meerely into things forbidden run . xi . when i should weepe , and pray with great deuotion , for pardon of ills done , and good neglected ; i finde my cogitations interjected , ready to banish thence each god●y motion . xii . gods wisedome , goodnesse , and his pow'r i see , the world to make , to order , and protect : but i that great and glorious worke neglect , yet knowing it created was for me . xiii . a concordance most permanent and stable , 'twixt the blest angels and the heav'ns i find , in what an vnion they are all combin'd : yet i to make mine owne peace am not able . xiv . i , 'twixt the stubborne iew , and stupid turke , a profest christian , in the middlerest : i know their errors , and their ills detest , yet cannot i my selfe do one good worke. xv. and though i am not ( like the other ) bold by arguments or armes thee to oppose , as one of thy profest and open foes ; yet in thy seruice i am weake and cold . xvi . though i ( like them ) do not with might and maine make me of thy contempt the common theme , and wilfully thy dietie blaspheme ; o yet , how oft take i thy name in vaine ! xvii . which of vs then deserues the harder lot ? they , who through ignorance thy mercy fly , or else perchance would honour thee ? or i that know my masters will , and do it not ? xviii . strengthen my weakenesse then , my shrinking stay ; support me falling , with thy powerfull hand , so onely shall i able be to stand , to serue thee truly , and thy will obey . xix . so shall no schisme , no heresie , no error , thy chosen temple ( this my brest ) inuade : so i thy constant champion shall be made , free from all present feares , and future terror . agnoscit reus . ignoscit deus . ey sumptib : christoph : beeston . generos : the argvment of the sixth tractate . the heart of man bee'ng so adverse to goodnesse , and so apt to pierce things most retruse ; a course exprest , on what it chiefely ought to rest . a scruteny made , where , and when the spirits were created . th●n , of lucifer , the chiefe and prime of angels , in the first of time : his splendor , pride , and how he fell in battell by prince michael : their fight , their armes ; the triumph great made in the heav'ns for his defeat . their number that revolted , and how long they in their grace did stand . some other doubts may plaine appeare , which to this argument cohere . the second argument . the mighty pow'r of god was showne , when the great dragon was o'rethrowne . the powers . than th' heart of man ( since made by sinne impure ) there 's nothing more inconstant and vnsure ; through all incertainties trauelling still ; for nothing can it's empty corners fill . wandring in deviations crook'd and blinde , enquiring after things it cannot finde . as oft as any vaine thoughts thence arise , one growing to a second , multiplies ; till they at length to infinites extend , and then not one , but doth our god offend . they hourely toile and labour in vnrest , and yet when all are sum'd vp , bad 's the best . the hearts vaine thoughts are in continuall warre , dissonant 'mongst themselues , and hourely jarre : they thinke of past things , cast what 's to ensue ; old projects they destroy , and build vp new : what 's ruin'd , to erect ; and then the same this way and that way diuersly to frame . they will not now , and then againe they will ; altring the purpose , changing counsels still : first this , then that , now early , and then late ; and neuer remaine constant in one state . and as the mill , that circumgyreth fast , refuseth nothing that therein is cast , but whatsoeuer is to it assign'd , gladly receiues , and willing is to grynd ; but if the violence be with nothing fed , it wasts it selfe : ev'n so the heart mis-led , still turning round , vnstable as the ocean , neuer at rest , but in continuall motion ; sleepe or awake , is still in agitation of some presentment in th' imagination . if to the mill-stones you shall cast in sand , it troubles them , and makes them at a stand ? if pitch ? it chokes them : or if chaffe let fall ? they are employ'd , but to no vse at all . so , better thoughts molest , vncleane thoughts staine and spot the heart ; when those idle and vaine , weare it , and to no purpose . for when 't is drowsie , and carelesse of the future blisse , and to implore heav'ns aid , it doth imply how far is it remote from the most-high . for whilest our hearts on ter●hen things we place , there cannot be least hope of diuine grace . now in this wretched state of our humanity , we are besieg'd first by this mundane vanitie . then , curiositie one way persuades , pleasure vpon the other side inuades : here lusts assault , there enuy makes his battery : on this part pride's intrencht● and on that , flattery : then sloth corrupts it , or ambition swells it ; wrath burnes it , else base auarice compells it to dote on drosse ; deceit seekes to disguise it , and all the deadly sinnes at once surprise it . and why ? to retaine god it hath no will of it's sole power , it 's empty round to fill . and that 's the cause it deviates and strayes by curious searching into vnknowne wayes , to finde what best might sate it ; but in vaine : for till it shall returne to him againe by whom it was created , ( the sole-blest ) it well may seeke , but neuer shall finde rest . now god , as he commands , so doth persuade to make that onely his , which he hath made . but we are ( whilest we from his precepts vary ) rebellious to our selues , and contrary : neither can we our stubborne hearts subdue , till we submit vs to the onely true and liuing god. and that 's the reason why , about , our wandring cogitations fly , fashioning more chimaera's in one hower , than we to compasse in an age haue power . for whilest not vnto him vnited , we must in our selues of force diuided be : to whom we cannot come , tow'rds whom not moue , but by the steps of charitie and loue. in whom no int'rest we can haue , vnlesse in all things we humilitie professe : nor can we humble be , so to aspire , vnlesse by industry the truth t' acquire . and therefore we must in this sincere truth our selues examine , how we spend our youth , manhood , and age ; and then by searching finde how fraile weare , how'vnstedfast , and how blinde . and next , when we our miseries haue skan'd , sifting all actions that we take in hand , how vaine they are ; necessitie will leaue that consequent behinde , that we must cleaue onely to that great pow'r , nor from it shrinke , without which , we nor moue , nor speake , nor thinke . and because we haue falne from him by sin , to intimate , there is no way to win our peace and reconcilement , or dispence with our transgression , but true penitence . i thus proceed : great hath the decertation bin 'mongst the learned men , 'bout the creation of blessed angels . some of them haue said , they many worlds before this world were made , to'attend th' almighty . others haue againe , so curious a scrutinie held vaine , and almost irreligious ; aiming still to penetrate into his secret will without his warrant : and conclude , that they had with the light subsistence the first day ; were ( with it ) made of nothing , had no being at all till then . the fathers disagreeing about this point , some haue opinion held , ( but by the later writers since refel'd ) as hierome , ambrose , gregory nazianzen , cassianus , damascenus , origen , hilary , basil : these with others , were resolv'd , that because nothing doth appeare from moses , in his booke of things created , concerning them , that they were fabricated long time before . againe , because saint paul ( writing to titus ) saith , god first of all , before the world , th' hope of eternall life promis'd to vs , [ &c. ] hence they maintaine this strife , interpreting the text , er'e the creation . which words include ; if before god did fashion all things that being haue in earth or heauen , there must be some to whom this power is giuen , and those the angels . but on this assertion learned saint austin layes a great aspersion : affirming them with th' heav'ns emperiall made , and that before , they no existence had . saint paul interpreting ; th' almighty gaue this promise and blest hope , mankinde to saue from all eternitie , to elevate mans fall , in that pure lambe immaculate , his sonne and our deare sauiour . and thus opinion'd were graue athanasius , gregory , theodoret , epiphanius , with diuers others : which no sooner mov'd was in the lateran councell , but approv'd of all the bishops , as of both the best . which in the sacred scripture is exprest : for thus 't is writ , god ended the seventh day the worke he made , ( for so doth moses say ) and in the day whch he his sabbath nam'd , rested from all the worke which he had fram'd . which vniuersall word perforce doth carry spirituall things , as well as elementary . such as before the world thinke them created , in many doubts themselues haue intricated . i would ( besides ) haue them resolue me , how ( vnlesse his worke imperfect they allow ) it can with reason stand , that if they were in time before time was , and with sincere faith and obedience had so long aboad , they onely then revolted from their god ? should this be granted , it must needs inferre strong argument , a second way to erre ; namely , that no coelestiall hierarchy , subiects of that eternall monarchy , ( who haue remain'd , as by the world appeares , in blest estate so many thousand yeares ) but , notwithstanding the great grace th' are in , may slide like lucifer , and fall by sin. which the church holds erronious . be it then granted , that god did make the angels when th' imperiall heav'ns were fashion'd , at first pure and without sin , for euer to endure ; had they not falne through proud imagination , by which they then incur'd his indignation . for nothing euill can from him proceed ; so much the text implyes , where we may reade , god said , when he his rare worke vnderstood , all things that i haue made be greatly good . and lest the church might that way be deluded , 't is in the lateran councell thus concluded : all spirits were created pure at first ; but by their selfe-will after made accurst . to make things cleare : although we must confesse , that moses doth not in plaine termes expresse , when , how , and in what order angels were at first created ; yet it will appeare , how that their essences , and natures bright were signified by names of heav'n and light. and though they seeme forgotten in that text , obserue how other scriptures are connext , to giue them name and being . in that oad in which the three blest children prais'd their god in the hot flames ; to giue to vnderstand , that angels were the worke of his great hand , o all ye workes of god the lord ( say they ) blesse , praise , and magnifie his name for aye : praise him ye heav'ns , ye angels praise the lord. let vs to daniels adde the psalmists word , praise him all ye his angels . some haue said , that angels were the last worke that god made ; but most absurdly . he in iob thus sayes ; when the stars of the morning gaue me praise , then all the angels ( of my sonnes the choice ) extold my name with an exalted voice . now when the great and most diuinely wise , did the rare fabricke of the world deuise , and by the vertue of his word create the heav'n and earth in their so goodly state ; he made the angels in the first of time , of substances most noble and sublime . amongst which lucifer was chiefe ; and hee , as he might challenge a prioritie in his creation , so aboue the rest a supereminence , as first and best : for he was chiefe of all the principalities , and had in him the three stupendious qualities of the most holy trinitie , which include first , greatnesse , wisedome next , then pulchritude . the greatnesse of the sonne and holy spirit , the father is , which they from him inherit . now of the father and the holy-ghost , the wisedome is the sonne , ( so stiled most . ) the father and sonnes pulchritude is he that 's the third person in the trinitie . and though of angels the great pow'r be such as hath in scripture been extolled much , for their nobilitie and excellence : as first of michael , whose pre-eminence daniel relates , as naming him for one of the prime angels that attend the throne . as raphael , who told tobit , of the seuen that still before th' almighty stand in heav'n , himselfe was one . or as the seraphim , who ( as the holy prophet speakes of him ) with a cole toucht his lips , ( from th' altar tooke . ) or as of gabriel , whom the holy booke mentions ; who to the earth made proclamation , of our most blessed-sauiors incarnation . yet aboue these was lucifer instated , honor'd , exalted , and much celebrated . and therefore many of the learned striue , his greatnesse from ezechiel to deriue : for thus he saith , ( and what he doth infer 'gainst tyrus , they conuert to lucifer . ) thou sealst the sum vp , art in wisedome cleare , thy beauty perfect doth to all appeare : thou hast in eden , gods faire garden , been ; each pretious stone about thy garment's seene , the ruby , topaz , and the diamond , the chrysolite and onyx there were found ; the iasper and the saphyr , dearely sold , the emerald , the carbuncle with gold. the timbrel and the pipe were celebrated for thee in the first day thou wert created . thou art th' anointed cherub , made to couer , thee i haue set in honour aboue other , vpon gods holy mountaine placed higher : thou walked hast amidst the stones of fire . at first , of thy wayes , perfect was the ground , vntill iniquitie in thee was found : thy heart was lifted vp by thy great beauty , therein tow'rds god forgetfull of thy duty , by reason of thy brightnesse , ( being plac't ' boue them ) thy wisedome thou corrupted hast . but to the ground i 'le cast thee flat and cold , lay thee where kings thy ruin may behold : in thy selfe-wisedome thou hast been beguild , and by thy multitude of sinnes , defil'd thy holinesse : a spirit still peruerse , stain'd by th' iniquitie of thy commerse . therefore from midst of thee a fire i 'le bring , which shall deuour thee : into ashes fling thee from thy height , that all the earth may see thee . this i haue spoke ; and who is he can free thee ? their terror , who did know thee heretofore , ( most wretched ) thou shalt be , yet be no more . in this , the prophet ( as these would allude ) striues in this first-borne angell to include all wisedome , pow'r , gifts , ornaments , and graces , which all the rest had in their seuerall places . god , this precelling creature hauing made , with all the host of angels , ( some haue said ) he then began the vniuersall frame , the heav'ns , sun , moon , and stars , and gaue them name . then , earth and sea , his diuine will ordain'd , with all the creatures in them both contain'd . his last great workemanship , ( in high respect , of reason capable , and intellect , but to the angels natures much inferior , who with th' almighty dwell in th' heav'ns superior , to all eternity sounding his praise ) man , ( whom from dust he did so lately raise ) subsists of soule and body : that which still doth comprehend the vnderstanding , will , and memorie , namely the soule , ( partaker of those great gifts ) is th' image of the maker . the nature of the body , though it be common with beasts , yet doth it disagree in shape and figure ; for with eyes erected it beholds heav'n , whilest brutes haue looks deiected . this compos'd man is as a ligament , and folding vp in a small continent , some part of all things which before were made ; for in this microcosme are stor'd and layd connexiuely , as things made vp and bound , corporeall things with incorporeall . found there likewise are in his admired quality , things fraile and mortall , mixt with immortality . betweene those creatures that haue reason , and th' irrationall , who cannot vnderstand , there is a nature intermediate , that 'twixt them doth of both participate . for with the blessed angels , in a kinde , man doth partake of an intelligent minde ; a body with the beasts , with appetite , it to preserue , feed , cherish , and delight , and procreate it 's like in shapes and features . besides , man hath aboue all other creatures , that whereas they their appetites pursue , ( as solely sencible of what 's in view , and gouern'd by instinct ) mans eminence hath pow'r to sway his will from common sence ; and ( besides earthly things ) himselfe apply to contemplate things mysticall and hye . and though his excellence doth not extend to those miraculous gifts which did commend great lucifer at first , in his majoritie , yet in one honour he hath iust prioritie , before all angels to aduance his seed : since god from all eternitie decreed , that his owne sonne , the euerlasting word ( who to all creatures being doth afford , by which they first were made ) should heav'n forsake , and in his mercy , humane nature take . not that he by so doing should depresse the diuine majestie , and make it lesse ; but humane frailtie to exalt and raise from corrupt earth , his glorious name to praise . therefore he did insep'rably vnite his goodhood to our nature , vs t' excite to magnifie his goodnesse . this grace showne vnto mankinde , was to the angels knowne ; that such a thing should be they all expected , not knowing how or when 't would be effected . thus paul th' apostle testates : 'mongst the rest , without all opposition , be 't confest , of godlinesse the mysterie is high ; namely , that god himselfe apparantly is manifest in flesh , is iustify'd in spirit ; by the angels clearely ' espy'd ; preacht to the gentiles , by the world beleev'd ; into eternall glory last receiv'd . with pride and enuy lucifer now swelling against mankinde , whom from his heav'nly dwelling , he seemes in supernaturall gifts t' out-shine , ( man being but terrene , and himselfe diuine ) ambitiously his hate encreasing still , dares to oppose the great creators will : as holding it against his iustice done , that th' almighties sole begotten sonne , mans nature to assume purpos'd and meant , and not the angels , much more excellent . therefore he to that height of madnesse came , a stratagem within himselfe to frame , to hinder this irrevocable deed , which god from all eternitie decreed . and that which most seem'd to inflame his spleene and arrogance , was , that he had foreseene , that many men by god should be created , and in an higher eminence instated , of place and glory , than himselfe or those his angels , that this great worke ' gant t' oppose . disdaining and repining , that of men one should be god omnipotent ; and then , that others , his inferiors in degree , should out-shine him in his sublimitie . in this puft insolence and timp'anous pride , he many angels drew vnto his side , ( swell'd with the like thoughts . ) ioyntly these prepare to raise in heav'n a most seditious warre . he will be the trines equall , and maintaine , ouer the hierarchies ( at least ) to raigne . 't is thus in esay read : i will ascend into the heav'ns , and there my pow'r extend ; exalt my throne aboue , and my aboad shall be made equall with the stars of god. aboue the clouds i will my selfe apply , because i will be like to the most-hye . to this great pride , doth the arch-angell rise in boldest opposition , and replies , ( whose name is michael ) why what is he , that like the lord our god aspires to be ? in vaine , ô lucifer , thou striv'st t' assay , that we thine innovations should obey ; who know , as god doth purpose , be , it must ; he cannot will , but what is good and iust : therefore , with vs , that god and man adore , or in this place thou shalt be found no more . this strooke the prince of pride into an heate , in which a conflict terrible and great began in heav'n ; the rebell spirits giue way , and the victorious michael winnes the day . thus iohn writes of the battell : michael fought , and his angels , with the dragon fel : the dragon and his angels likewise fought , but in the conflict they preuailed nought ; nor was their place in heav'n thence-forward found , but the great dragon that old serpent bound , ( they diuell call'd , and sathan ) was cast out ; he that deceiueth the whole world about : ev'n to the lowest earth being tumbled downe , and with him all his angels headlong throwne . this victorie thus got , and he subverted , th' arch-angell with his holy troupes , directed by gods blest spirit , an epiniceon sing , ascribing glory to th' almighty king : miraculous thy workes are , worthy praise , lord god almighty ; iust and true thy waies , thou god of saints . o lord , who shall not feare , and glorifie thy name , who thy workes heare ? thou onely holy art : henceforth adore thee all nations shall , worship , and fall before thee ; because thy iudgements are made manifest . this song of vict'rie is againe exprest thus : now is saluation , now is strength , gods kingdome , and the power of christ. at length the sland'rer of our brethren is refus'd , who day and night them before god accus'd . by the lambes bloud they ouercame him , and before gods testimonie he could not stand ; because the victors who the conquest got , vnto the death their liues respected not . therefore reioyce you heav'ns , and those that dwell in these blest mansions . but shall i now tell the weapons , engines , and artillerie vsed in this great angelomachy . no lances , swords , nor bombards they had then , or other weapons now in vse with men ; none of the least materiall substance made , spirits by such giue no offence or aid . onely spirituall armes to them were lent , and these were call'd affection and consent . now both of these , in lucifer the diuell and his complyes , immoderate were , and euill . those that in michael the arch-ange'll raign'd , and his good spirits , meekely were maintain'd , squar'd and directed by th' almighties will ( the rule by which they fight , and conquer still . ) lucifer , charg'd with insolence and spleene ; when nothing but humilitie was seene , and reuerence towards god , in michaels brest , by which the mighty dragon he supprest . therefore this dreadfull battell fought we finde by the two motions of the will and minde ; which , as in men , so haue in angels sway : mans motion in his body liues , but they haue need of no such organ . this to be , both averroes and aristotle agree . it followes next , that we enquire how long this lucifer had residence among the blessed angels : for as some explore , his time of glory was six dayes , no more ; ( the time of the creation ) in which they ( i meane the spirits ) seeing god display his glorious works , with stupor and ama●e began at once to contemplate and gase vpon the heav'ns , earth , sea , stars , moone , and sunne , beasts , birds , and man , with the whole fabricke done . in this their wonder at th'inscrutabilitie of such great things , new fram'd with such facilitie ; to them , iust in the end of the creation , he did reueale his blest sonnes incarnation : but with a strict commandement , that they should ( with all creatures ) god and man obey . hence grew the great dissention that befell 'twixt lucifer and the prince michael . the time 'twixt his creation and his fall , ezechiel thus makes authenticall : in midst of fierie stones thou walked hast , straight in thy wayes , ev'n from the time thou wast first made ; ( as in that place i before noted . ) to the same purpose esay too is quoted ; how fell'st thou , lucifer , from heaven hye , that in the morning rose so cherefully ? as should he say , how happens it that thou , o lucifer , who didst appeare but now , in that short time of thy blest state , to rise each morning brighter than the morning skies illumin'd by the sunne , so soone to slide downe from gods fauour , lastingly t' abide in hells insatiate torments ? though he lost the presence of his maker , in which most he gloried once ; his naturall pow'rs he keepes , ( though to bad vse ) still in th' infernall deepes : for his diuine gifts he doth not commend vnto the seruice of his god , ( the end to which they first were giuen ) but the ruin of all mankinde ; vs night and day pursuing , to make vs both in his rebellion share : and tortures , which for such prepared are . of this malignant spirits force and might , iob in his fourtieth chapter giues vs light and full description , liuely expressing both , in person of the monster behemoth . the fall of adam , by fraile eve entic't , was his owne death , ours , and the death of christ. in whose back-sliding may be apprehended offendors three , three ' offences , three offended . the three offendors that mankinde still grieue , were sathan , adam , and our grandam eve. the three offences , that sin first aduance , were malice , weakenesse , and blinde ignorance . the three offended , to whom this was done , the holy spirit , the father , and the sonne , eve sinn'd of ignorance ; and so is said , against the god of wisedome to haue made her forfeit ( that 's the son : ) adam he fell through weakenesse , and 'gainst him that doth excell in pow'r ( the father ) sinn'd . with his offence and that of hers , diuine grace may dispence . malicious hate , to sinne , did sathan moue , against the holy-ghost the god of loue ; and his shall not be pardon'd . note with me , how god dealt in the censuring of these three : he questions adams weakenesse , and doth call eve to account for th' ignorance in her fall ; because for them he mercy had in store vpon their true repentance : and before he gaue their doome , told them he had decreed a blessed sauiour from the womans seed . but sathan he ne're question'd , 't was because maliciously he had transgrest his lawes . which sinne against the spirit he so abhor'd , his diuine will no mercy for him stor'd . moreouer , in the sacred text 't is read , the womans seed shall breake the serpents head . it is observ'd , the diuell had decreed to tempt our sauiour , the predicted seed , in the same sort , though not the same successe , as he did eve our first progenitresse . all sinnes ( saith iohn ) we may in three diuide , lust of the flesh , lust of the eye , and pride . she sees the tree , and thought it good for meat ; the fleshes lust persuaded her to eat : she sees it faire and pleasant to the eye , then the eyes lust inciteth her to try ; she apprehends that it will make her wise , so through the pride of heart she eats and dies . and when he christ into the desart lead , bee'ng hungry , turne ( said he ) these stones to bread : there 's fleshly lusts temptation . thence he growes to the eyes lust , and from the mountaine showes the world , with all the pompe contain'd therein ; say'ng , all this great purchase thou shalt win , but to fall downe and worship me . and when he saw these faile , to tempt him once agen , vsing the pride of heart , when from on hye he bad him leape downe , and make proofe to flye . and as the woman yeelding to temptation , made thereby forfeit of all mans saluation , and so the diue'll , who did the serpent vse , was said by that the womans head to bruse ; so christ the womans seed , making resist to these seduceme●ts of that pannurgist , because by neither pride nor lust mis-led , was truly said to breake the serpents head . angels bee'ng now made diuels , let vs finde what place of torment is to them assign'd . first of the poets hell : the dreadfull throne where all soules shall be sentenc'd stands ( saith one ) in a sad place , with obscure darkenesse hid ; about each roome blacke waters , such as did neuer see day : tysephone vp takes a scourge , her vnkemb'd locks craule with liue snakes ; of such aspect , th' immortall eyes abhor her . she in her rage doth driue the ghosts before her . ixion there , turn'd on his restlesse wheele , followes and flies himselfe , doth tortures feele for tempting iuno's chasti'ty . titius stretcht vpon the earth , and chain'd , whose body reacht in length nine acres ; hath for his aspiring , a vulture on his intrals euer tyring . starv'd tantalus there 's punisht for his sin , ripe fruits touching his lip , fresh waues his chin ; but catching th' one to eat , th' other to drinke , the fruit flies vp , the waters downeward shrinke . there danaus daughters , those that dar'd to kill their innocent sleeping husbands , striue to fill ( with waters fetcht from lethe ) leaking tunnes , which as they poure out , through the bottom runnes . another thus : the ghosts of men deceast are exercis'd in torments , ( hourely'encreast ) where ev'ry punishment's exactly fitted , according to th' offence in life committed . some you shall there behold hang'd vp on hye , expos'd to the bleake windes , to qualifie their former hot lusts. some are head-long cast into deepe gulfes , to wash their sinnes fore-past . others are scorcht in flames , to purge by fire , more cap'itall crimes , that were in nature higher . they with the lesse delinquents most dispence ; but mighty plagues pursue the great offence . for all men suffer there as they haue done , without the least hope of euasion : the sinne doth call th' offendor to the bar , the iudges of the bench vnpartiall ar ' ; no nocent there the sentence can evade , but each one is his owne example made . for when the soule the body doth forsake , it turnes not into aire , as there to make it's last account . nor let the wicked trust , their bodies shall consume in their owne dust : for meet they shall againe to heare recited all that was done since they were first vnited ; and suffer as they sinn'd , in wrath , in paines , of frosts , of fires , of furies , whips , and chaines . yet contrary to this some authors write , ( as to the first opinion opposite ) who to that doubt and diffidencie grow , to question if there be such place or no. after our deaths ( saith one ) can there appeare ought dreadfull , when we neither see nor heare ? can ought seeme sad by any strange inuention , to him that hath nor fence , nor apprehension ? shall not all things , involv'd in silence deepe , appeare to vs lesse frightfull than our sleepe ? or are not all these feares confer'd vpon th' infernall riuers , styx and acheron , after our deaths , in this our life made good ? no miserable ghost plung'd in the floud , feares any stone impending , full of dread , each minute space to fall vpon his head : 't is rather a vaine feare that hath possest vs , ( poore mortals ) of the gods pow'r to molest vs ; that in this life may , by the helpe of fate , our fortunes crush , and ruine our estate . no vulture doth on titius intrals pray , 't is a meere emblem , that we fitly may confer on passionat tyteru●s , and inuented to perso'nate such as are in loue tormented , or with like griefe perplext , [ &c. ] heare seneca : is the fame true ( saith he ) that to this day holds many in suspence ? that in the jawes of hell should be maintain'd such cruell lawes ; that malefactors at the bar bee'ng try'de , are doom'd such horrid torments to abide ? who is the iudge , to weigh in equall skale the right or wrong ? who there commands the gaile ? thus say the ethnycks : but we now retyre , and from the scriptures of this place enquire . hell is the land of darknesse , desolate , ordain'd for sinne , to plague the reprobate : all such as to that dreadfull place descend , taste death , that cannot die , end without end ; for life begets new death , ( the mulct of sin ) and where the end is , it doth still begin . th' originall name , we from the hebrewes haue , sceol , which is a sepulchre or graue ; which nothing else but darknesse doth include . to which , in these words , iob seemes to allude : before i go , not to returne againe , into the land where darkenesse doth remaine , ( deaths dismall shadow : ) to that land i say , as darkenesse darke , where is no sight of day , but deaths blacke shadow , which no order keepes , for there the gladsome light in darkenesse sleepes ; the place where euerlasting horror dwells . 't is call'd gehenna too , ( as scripture tells ) the word it selfe imports , the land of fire , not that , of the knowne nature , to aspire , and vpward flame ; this hath no visi'ble light , burnes , but wasts not , and addes to darknesse , night . 't is of invisi'ble substance , and hath pow'r things visible to burne , but not deuour . a maxime from antiquity 't hath been , there 's nothing that 's immortall can be seen . nor is it wonder , that this fire we call invisible , yet should torment withall : for in a burning feuer , canst thou see the inward flame that so afflicteth thee ? in hell is griefe , paine , anguish , and annoy , all threatning death , yet nothing can destroy : there 's ejulation , clamor , weeping , wailing , cries , yels , howles , gnashes , curses , ( neuer failing ) sighes and suspires , woe , and vnpittied mones , thirst , hunger , want , with lacerating grones . of fire or light no comfortable beames , heate not to be endur'd , cold in extreames . torments in ev'ry attyre , nerve , and vaine , in ev'ry ioint insufferable paine . in head , brest , stomake , and in all the sences , each torture suting to the soule offences , but with more terror than the heart can thinke : the sight with darknesse , and the smel with stinke ; the taste with gall , in bitternesse extreme ; the hearing , with their curses that blaspheme : the touch , with snakes & todes crauling about them , afflicted both within them and without them . hell 's in the greeke call'd tartarus , because the torments are so great , and without pause . 't is likewise ades call'd , because there be no objects that the opticke sence can see . because there 's no true temp'rature , avernus : and because plac'd below , 't is styl'd infernus . the scriptures in some place name it th' abisse , a profound place , that without bottom is . as likewise tophet , of the cries and houles that hourely issue from tormented soules . there the soules faculties alike shall be tormented ( in their kindes ) eternally . the memory , to thinke of pleasures past , which in their life they hop'd would euer last . the apprehension , with their present state in horrid paines , those endlesse without date . the vnderstanding , ( which afflicts them most ) to recollect the great joyes they haue lost . and these include hells punishments in grosse , namely the paines of torment , and of losse . if we enquire of lucian after these , betwixt menippus and philonides ; his dialogue will then expressely tell , how he and such like atheists jeast at hell. the dialogue . haile to the front and threshold of my dore , which i was once in feare to●haue seene no more . how gladly i salute thee , hauing done my voyage , and againe behold the sunne . is that the dog menippus ? sure the same , vnlesse i erre both in his face and name . what meanes that inso'lent habit he is in ? hauing an harpe , club , and a lions skin ? i 'le venture on him , notwithstanding all . haile , good menippus , 't is to thee i call : whence cam'st thou now , i pray thee ? and how i st ? for in the city thou hast long been mist. i am return'd from hauing visited the cavernes and sad places of the dead , whereas the ghosts infernall liue and moue , but separated far from vs aboue . ( o hercules ! ) menippus i perceiue , dy'de from amongst vs , without taking leaue , and is againe reduct . you iudgement lacke : hell tooke me liuing , and return'd me backe . but what might the chiefe motiue be ( i pray ) to this thy new and most incredible way ? youth and audacitie , both these combin'd , inciting me such difficult steps to find . desist , ô blest man , thy cothurnate stile , and from these forc'd iambicks fall a while ; giuing me reason in a phrase more plaine , first , what this habit meanes ? and then againe , the reason of this voiage late attempted ? since 't is a way that cannot be exempted from feare and danger : in it no delight , but all astonishment and sad affright . serious and weighty was the cause ( ö friend ) which vrg'd me to the lower vaults descend : but to resolue thee what did moue me most , 't was to aske counsell of tyresia's ghost . of him ? thou mock'st me ; 't is indeed a thing to me most strange , thou to thy friend should sing thy minde in such patcht verses . but be that no wonder , ( man ) for i of late had chat with homer and euripides below . since when ( but by what meanes i do not know ) i am so stuft with verse and raptures rare , as that they rush out of my lips vnware . but tell me , on the earth how matters runne , and in the city hath of late been done . there 's nothing new , menippus ; as before , they rape , extort , forsweare , ( with thousands more , ) oppresse , heape vse on vse . o wretched men , most mise'rable ! it seemes they know not then , what against such that in those kindes proceed , amongst th' infernalls lately was agreed : the sentence is denounc'd , ( which lots did tye ) and they ( by cerberus ) can no way flye . what saith menippus ? is there ought that 's new of late determin'd , which we neuer knew ? by iove , not one , but many ; to betray which to the world ( philonides ) none may : i shall incur the censure of impiety , to blab the secrets of the lower diety , ( by rhadamant . ) menippus do not spare to tell thy friend , who knowes what secrets are , ( bee'ng in the secrets of the gods instructed ) how these affaires are mannag'd and conducted . thou do'st impose things difficult and hard , safe no way , as all vtterance debar'd ; yet for thy sake i 'le do 't : 't is then decreed , that all such money-masters as exceed in avarice , and riches in their power abstrusely keepe , like danaë in her tower. &c. further of that decree , blest man forbeare , till thou relat'st ( what gladly i would heare ) the cause of thy discent , and who thy guide , ( each thing in order ) what thou there espy'de , and likewise heard . most likely 't is that thou ( whom for approued iudgement most allow curious in objects ) sleightly wouldst not passe all that there worthy thy obseruance was . to thy desire i then thus condiscend ; for what is it we can deny a friend ? when bee'ng a childe , i gaue attentiue care to homer first , and next did hesiod heare ; who of the demi-gods not onely sung , but of the gods themselues , with pen and tongue , their wars , seditions , with their loues escapes , whoredomes , oppressions , violences , rapes , reuenges and supplantings , where the sonne expells the father ; and next , incests done , where sisters to the brothers are contracted , and those approv'd in poëms well compacted : i thought them rare , they did me much accite , and i perus'd them with no small delight . but when i now began first to grow man , and had discretion , i bethought me than , how quite from these our ciuill lawes do vary , and to the poets taught quite contrary : namely , that mulct and punishment is fit for the adult'rous , such as lust commit : of rapine or commotion who is cause , hath a iust fine impos'd him by the lawes . with hesitation here i stood confounded , as ignorant in what course to be grounded . i apprehended first , the gods aboue would neither whore , nor base contentions moue ; and leaue example to be vnderstood by men on earth , but that they thought it good . againe , that when the law-giuers intent was to teach vs another president , to th' former quite oppos'd , he would not doo that 'gainst the gods , but thinking it good too . i doubted then , and better to be●instructed , my speedy apprehension me conducted to the philosophers , into whose hands i gaue me freely , to vnloose those bands which gyv'd me then . i bad them as they pleas'd to deale with me , so they my scruples eas'd , and shew me , without circumstances vaine , the path to good life , simplest , and most plaine . these things advis'd , i to the schooles proceed , as was my purpose ; ignorant indeed , i tooke a course repugning my desire , as flying smoke , to run into the fire . for such with my best diligence obseruing , i nothing found but ignorance ; they sweruing from what i sought , and ev'ry thing now more litigious and vncertaine than before : so much , that i an ideots life prefer before a prating vaine philosopher . one bids , that i in nothing should keepe measure , but totally addict my selfe to pleasure ; because voluptuousnesse and delicacy include the soueraigne felicitie . another , he persuades me to all paine , trauell and labor ; saith , i must abstaine from all things tastefull , and my selfe enure to hunger , thirst , late watching , and endure all meagrenesse , no contumely fly , but run into contempt assiduately . an in myne eare indulgently rehearses those accurate and much applauded verses of hesiod , touching vertue , which display a steepe hill , and to that the difficult way , attain'd to by sweat onely . one will teach to'abandon wealth , thrust riches from our reach ; and if already of good meanes-possest , to hold it vile , indifferent at best . come to another , ( contradicting this ) he saith the worlds wealth is the soveraigne blisse . now for the world , of their opinions , what should i dilate at all , when all is flat foolerie ; of their idaea's , instances , and bodies , such as haue no substances , their atoms and their vacuum , such a rabble of varying names , as that i am not able in their origi'nall natures to expresse them , though i for fashion sake did once professe them . of all absurds , the most absurd reputed was , that of contraries they still disputed , and pro's and contra's , not to be refuted ; so forcibly and pregnantly , that hee who maintain'd hot in such and such degree : when in the same another cold suggested , both were so confident , that i protested i knew not which was which , nor durst be bold to distinguish cold from heate , or heate from cold. and yet i knew it corresponded not , that the same thing should be both cold and hot . and therefore the like posture i did keepe in hearing them , that men do that would sleepe ; as i distasted , or did rellish well , ( nodding ) my head this way or that way fell . yet most absurd aboue these , when their actions i well observ'd , it bred in me new factions ; to apprehend how each mans word and deed repugnant were , and in no point agreed . such as seem'd wealth-contemners , i did marke , ' boue others avaritiously to sharke ; professing temp'rance , yet no time affoording from base extortion and continuall hoording : for seruile hi●e some art or trade professing , contentious , and with might and maine oppressing ; thinking nought ill that 's done to purchase coine , be it to bribe , to cheat , or to purloine . in those that most seeme glory to despise , pride in their hearts doth swell and tympanise . pleasure , there 's no man but doth seeme t' eschew , and yet in secret his delights pursue . my hopes againe thus frustrate , i was troubled , and by that meanes my discontentment doubled : yet onely chear'd my selfe , that more beside , in wisedome , iudgement , and discretion try'de , like fooles and ideots , stand at the same stay , who know the place , but cannot finde the way . long pausing , after serious contemplation about a more exact investigation , i'gan a sudden course to thinke vpon , and trauell ev'n as far as babylon , to meet of the magitians some great master , who had been scholler to learn'd zoroaster : for i had heard , these with inchanting verse the very jawes of hell haue pow'r to pierce , ( with myst'ries added ) and haue free dispence to beare men thither , and to bring them thence . therefore ( as my best course ) i had intent to cov'nant with some such for my descent , of graue tyresius to be counselled ; who being wise , a prophet , and well read , might tutor me , which of all liues was best , and by the vertuous fit to be profest . to babylon my swift course i applye , where once arriv'd , i chanc'd to cast mine eye on a chaldaean graue , but in his art miraculous , complete in ev'ry part ; his haire mixt white , his beard both full and long , of vene'rable aspect , ( for i 'le not wrong his presence ) and to tell thee true , his name mythrobarzanes : vnto him i came , humbly'entreating , but with much ado , my earnest suit he would giue eare vnto ; though i then promis'd him sufficient hire to pathe the way i did so much desire . at length he yeelds , then instantly new coynes me , and for full fiue and twenty dayes enioynes me , iust as the moone ( as neere as i can guesse ) begins to bathe her selfe in euphrates , to wash with her . each morning early then he to a place conducts me , where and when i must expose me to the sunnes vprise ; when , mumbling to himselfe in a strange guise , a tedious deale of stuffe , ( but bad or good i knew not , for no part i vnderstood . ) as foolish criers i haue knowne , so hee spake at high speed , his volu'ble tongue was free , without delibe'rat period , not a word certaine , or least distinction did afford : it seemes he'invok'd some dead ghost to the place . that charme bee'ng done , he spit thrice in my face ; so brought me backe againe without more let , turning his eye vpon no man he met . our food was onely mast drop't from the oke , we had to drinke ( when thirst did vs prouoke ) milke , wine , with honey mixt , ( a liquor good ) with water new drawne from choaspes flood : sauing the grasse , we had no other bed. our bottles and our scrips thus furnished ; and we so victual'd , in the dead of night to tygris flood he guided me forthright : there i was washt againe and dry'de . a brand he kindled then , such as i vnderstand they vse in purging sacrifice ; then takes vp a sea-onion , and of that he makes ( with like ingredients ) a most strange confection , mutt'ring againe , for our more safe protection , his former magicke verse , inchanting round the circled place in which we then were bound . and next he compast me with many a charme , lest i from fearefull spectors should take harme ; then brought me backe , hauing made preparation in the nights last part , for our navigation . an exorcised robe ( such as the medes are vs'd to weare ) he then puts on , and leades me to his wardrobe , and there furnisht me with this disguised habit that you see , namely a lions skin , a club , and lyre ; charging me , that if any should desire to know my name , i by no meanes should say i was menippus , and my selfe betray ; but either the faire-spoken man vlysses , orpheus , or the great club-man hercules . resolue me yet more plainly , friend , whence came this forrein habit , with thy change of name ? i 'le make 't perspicuous . thus much he intended , if i like those who liuing had descended before our times , my selfe could truly shape , i might perhaps th'inquisitiue eyes escape of aeacus , and so haue free admission in a knowne habit , without prohibition . the day appear'd , the lake we hauing entred , and through a gloomy vault our selues aduent'red , for he had all things ready there , the barge , the sacrifice , the mixt wine , and the charge of each concealed mysterie that needed ; all these bee'ng safely stow'd , we next proceeded , to place our selues , both full of teares , and sad ; yet through the floud we gentle passage had ; and in short space to a thicke wood we came , much like a wildernesse , and in the same a lake , in which deepe euphrates is hid . that likewise past , as our occasions bid , we anchor'd in a region , where we view'd nothing but trees , darknesse , and solitude . where landing ( for my guide conducted still ) we dig a pit first , then fat sheepe we kill , and with their luke-warme bloud besprinke the place . now the magitian after some small space kindles againe his brand , whispers no more , but with a clamorous voice aloud 'gan rore , and invocates those daemons , such as we call penae , erinnes , and sad heccate ; who in the night hath pow'r next proserpine , and with their dreadfull names doth interline words many-syllabl'd , of obscure sence , barb'rous , absurd , deriv'd i know not whence . these spoke confusedly , crannies appear'd , through which the hideous yelling throats were heard , of cerberus , ev'n orcus seem'd to shake , and frighted plato , in his throne to quake . straight many places to be gaz'd vpon lay ope to vs , as perephlegeton , with many spatious regions . sinking next into that yawning gulfe , we found perplext , sterne rhadamant , with terror almost dead . now from his kennell , where the dog lay spread , cerberus rows'd himselfe and barkt : when i this harpe into myne hand tooke instantly , and with my voice and strings such measure kept , the curre was charm'd therewith , sunke down , and slept . when to the lake for waftage we were come , no passage we could get for want of roome ; the barge had her full fraight of wretched soules , in which was nothing heard saue shriekes and houles . for all these passengers had wounded bin , some in the brest , some in the thigh and shin , and in some one or other member ; all these in a late-fought battell seem'd to fall . but exc'llent charon when he saw me clad in these rich lions spoiles , a great care had to haue me plac'd vnto mine owne desire , then wafted me without demanding hire , mistaking me for hercules . and when we toucht the shore , he was so kinde agen , as point vs out the way . blacke darknesse now involv'd vs round , neither discern'd i how to place one foot ; but catcht hold of my guide , and follow'd as he lead . vs fast beside ( through which we past ) a spatious medow was , more full of daffodillies than of grasse : here many thousand shadowes of the dead with humming noyse were circumfus'd and spread , still following vs. on still we forward trudge , vntill we came where minos sate as iudge , in a sublime tribunall : on one hand the paines , the furies , and the t●rtures stand , with th' euill genij . on the oppo'sit side were many pris'ners brought , in order ty'de with a long cord ; and these were said to be accus'd for whoredome and adulterie , bawds , cut-throats , claw-backes , parasites , and such as in their life time had offended much , and of these a huge rabble . now apart from these appear'd , with sad and heauy heart , rich men and vsurers , megre-lookt , and pale , swolne-belly'd , gouty legg'd , each one his gaile about him had , bee'ng fastned to a beame , barr'd and surcharged with the weight extreame of two maine pond'rous talents of old ●ron . now whilest these pris'ners min●'s seat inviron , we standing by , the while ( nothing dismaid ) behold and heare all that is done or said ; and after many curious inquisitions , how th' are accus'd by most strange rhetoricians . and what are they , by iove i'entreat thee tell , ( deare friend menippus ) that can plead so well ? hast thou observ'd such shadowes as appeare to dog our bodies , when the sun shines cleare ? yes frequently . we are no sooner laid asleepe in our cold graues , but these are made the witnesses against vs , and permitted to testifie each sinne by vs committed : ev'n these , that there reproue vs , are the chiefe ; nor are they ( friend ) vnworthy all beleefe , as they who night and day about vs wait , bee'ng from our bodies neuer separat . now minos after strict examination , and iustly ' informed by their accusation , contrudes them all vnto the sad society of such as are condemn'd for their impiety ; with them incessant torments to endure , a iust infliction for their deeds impure . but against such he is incensed most , who whilest they liv'd did of their riches boast ; whom dignity and stile swell'd with ostent , who in their proud hearts could haue been content to haue had adoration . he hates pride , and doth such haughty insolence deride , as short and momentary ; because they knowing themselues vnto their marbles hourely growing , as being mortals : yet in their great glory thinke not their wealth and riches transitorie . but all these splendors they haue now layd by , wealth , gentry , office , place , and dignity ; naked , sad-lookt , perplext with griefe extreame , thinking what past in life-time a meere dreame . to behold which i tooke exceeding pleasure , and was indeed delighted aboue measure . if any one of them by chance i knew , as priuat as i could i neere him drew , demanded what before was his condition , and whether , as the rest , swell'd with ambition ? about the dore there was a throng of such by pluto's ministers offended much , beaten and thrust together all about , who , as it seemes , would gladly haue got out . to these he scarcely mouing , in a gowne which from his shoulders to his heele flow'd downe , of scarlet , gold , and diuers colours mixt , casting his head that way , on some he fixt an austere eye ; such counting it a blisse , to whom he but vouchsaft a hand to kisse : at which the others murmur'd . minos then setling himselfe vpon his throne agen , some things with fauor sentenc'd . there appear'd the tyrant dionysius , ev'lly chear'd , not knowing what excuses to rely on , being of heinous crimes accus'd by * dion : the stoicks testates were to that conviction . and he now ready to be doom'd to'infliction . but aristippus cyrenaeus now in th' interim comes , whom all the ghosts allow , and giue him before others the prioritie , as bearing sway , and of no meane authoritie . the tyrant , sentenc'd to chimaera , hee by oratory'acquitted and set free ; as prouing , that he learning did admire , and gaue to the professors libe'rall hire . from the tribunall , we our course extend vnto the place of torments , where ( ô friend ) infinite miseries at once appeare , all which we freely might both see and heare , together with the sound of stripes and blowes ; loud ejulations , shri●ks , teares , passionate woes echo'd from those wrapt in invisible flames , wheeles , racks , forks , gibbets ; to tel all their names , not possible . here cerberus besmeares his triple chaps in bloud , rauens and teares the wretched soules : the fell chimaera takes others in her sharpe phangs , and 'mongst them makes a fearefull massacre , limbe from limbe diuiding . not far from thence , in a darke place abiding . were captiues , kings and prefects , ( of these store ) and with them mingled both the rich and poore ; these all t●gether , and alike tormented , who now too late haue of their sinnes repented : and some of them whom we beheld , we knew , who dy'de not long since . such themselues withdrew , and as asham'd to be in torments seene , in darke and obscure noukes their shadowes skreene ; or if they doubtfully cast backe their eyes , blushes are seene from their pale cheekes to rise : and onely such themselues in darknesse shroud , who were in life most insolent and proud . as for the poore , whom they in life did scoff , halfe of their punishment in hell 's tooke off , as hauing intermission from their paine , and after rest tormented are againe . what by the poets is in fables told of phrygian tantalus , i there behold ; of sisiphus , ixion , and the son of our great grandam earth , bold tytion : o ye iust gods , ( like as i oft haue read ) how many acres doth his body spread ! these objects hauing past , at length wee come vnto the field call'd acherusium . no sooner there , but straight we hapt among the demi-gods , the heroës , and a throng of sev'rall troupes , ( it seemes in tribes sequestred ) some appear'd old and feeble , as if pestred with cramps and aches . these ( as homer writes ) thin vanishing shadowes : others , youthfull sprites , sollid and sound , vpright , and strongly nerv'd , as if their bones had better been preserv'd beneath aegyptian structures . and now most difficult 't was for vs to know one ghost from other , for their bones alike were bare ; distinguish them we cannot , though we stare with leaue and leasure : neither wonder was 't , they were so'obscurely and ignobly plac't , shadow'd in holes , our better view t' escape , and keeping nothing of their pristine shape . so many fleshlesse bones at once appeare , peeping through holes in which their eyes once were , who wanting lips , their teeth now naked show . i 'gan to thinke , by what marke i might know thersites from faire nereus ; as desirous , from great corcyra's king to point out irus . or else distinguish agamemnons looke , from pirrhia's , the fat and greasie cooke . now remaines nothing of them to be seene , by which the eye may iudge what they haue beene ; all of one semblance , incorporeall , but not to be distinguished at all . these things beholding , i consid'red than , how fitly to compare the life of man vnto a lingring pompe , of which ( who knowes her ) fortune is made the guide and free disposer , to prouide robes and habits , and indeed all properties and toyes the actors need . on him whom she most fauors , she bestowes a kingly vesture : to his head she throwes a stately turban , giues him knights and squires , with all such ornaments his pompe requires , ( according to her pleasure ) and with them , perhaps a rich and stately diadem . the habit of a seruant poore and bare she puts vpon another : makes him faire , the next deform'd , and to the stage a scorne , ( a spectacle ) in which she doth suborne all kinde of people , sexes , and degrees , many of which their states and garments leese in the mid-scoene , nor suffers them to run in the same passage that they first begun , but changing still their garment : croesus graue she forceth to the habit of a slaue . meandrides then , sitting 'mongst his groomes , she brings into the rich and stately roomes of tyrant polycrates , seemes to smile , and lets him there perchance abide a while , clad in those regall ornaments : but when the time of his great pompe is ouer , then each actor must his borrow'd sute restore , as by him , after to be worne no more ; now being as at first , and in the end nought differing from his neighbour or his friend . yet some through ignorance , loth to lay by those painted robes in which they late lookt hy , are on the sudden ev'n as pensiue growne , as had they put off nothing but their owne they being of anothers goods possest , in which they had no claime or interest . i know thou hast seene often in a play , amongst the tragicke actors , how still they in ev'ry passage , as the project 's laid , one in this dramma is a craeon made ; a priam that , an agamemnon hee : perhaps the same too ( as the chance may be ) cecrops or ericthoeus before playd , and of them both a true resemblance made : yet he ( if so the poet but assent ) next day a seruile groome shall represent . but when the play is done , and that each one resignes the golden vesture he put on ; with that , the person likewise represented , his pantofles and all : he is contented , bee'ng from the stage acquitted , to walke forth a priuat man , it may be nothing worth . nor doth he looke like agamemnon now , the great atraea's sonne ; neither ( i vow ) resembles craeon , menicaeus heire ; polus he may , a fellow leane and spare , of cariclaeus samosensis bred ; of satyrus , from theogiton ( dead ) descended . such as i beheld them then , appear'd to me th' affaires of mortall men. one thing , menippus , tell me i entreat ; those that haue tombes magnificent and great here on the earth , with columnes , pictures , and inscriptions large ; haue these no more command , nor honors done them , than to such as ar ' priuat , and with the rest familiar ? thou sport'st with me : hadst thou mansolus seene , so much affected by the carian queene ; him , o're whose rotten bones erected is so famous and so rich a pyramis ; thou wouldst thy very bulke with laughter swell , to see how in an obscure nooke of hell he lies contruded and oppressed sore , skulking himselfe amongst a thousand more . the greatest benefit that i conceiue his so great monument to him can leaue , is , that he there below takes lesser rest , as with so huge a burden ouer-prest . for ( friend ) when aeacus to each one dead ( as hells old custome is ) chalkes out his bed , the quantitie of ground that he doth score is but the measure of one foot , no more : therefore perforce they must contracted ly , when to that small space they themselues apply . but much more thou wouldst long ( in mine opinion ) to see those that haue had such large dominion , ( i meane the kings and great men ) salt-fish sell , opprest with want , teach igno'rant ghosts to spell , and learne their abc : to all disgraces subject , their cares boxt , beaten on the faces , like slaues and captiues . as i lookt vpon philip the mighty king of macedon , i could not chuse but smile , in a small nooke , to see how busie , and what paines he tooke , cobling old shooes , for a poore hire compeld . others in high-wayes begging i beheld ; as xerxes and darius : besides these , many , and amongst them polycrates . thou tell'st me ( ô menippus ) of these kings newes vnbeleeuable , miraculous things . of socrates and of diogenes what is ( with the wise ) become ? resolue me that . for socrates , he still repeating is what in mans life time hath bin done amisse . with him are conuersant nestor , vlysses , and naul●● sonne , the wise palamides ; with all such as were voluble in tongue , yet in their beeing spake to no mans wrong . but by his poys'nous draught , which life expel'd , i might behold his legs tumor'd and swel'd . but excellent diogenes his seat he hath already tooke vp , by the great assyrian monarch : phrygian midas there hath residence , where infinites appeare of like condition , costly fellowes all : whom when he heares aloud to shrieke and yall , ( comparing with the present , their first state , before so blest , now so infortunate ) he laughs and grinnes , and lying with his face vpward , chants thousand things to their disgrace . they willing still some other place to chuse to lament in , whom still the dog pursues . of these enough . but touching the decree of which thou spak'st at first , what might that be , publisht against the rich ? thou call'st me well to my remembrance ; what 't was i shall tell . but friend , i feare me i haue done thee wrong , from what i purpos'd to haue stayd so long . whilst i converst there , th' officers of state call'd an assembly , to deliberate of things behoofull for the common good . a mighty conflu'ence gather'd there , i stood thronging among the dead , to heare what newes : they ( after many things debated ) chuse that of rich men : all other things or'e-past , they make it the most serious and the last . for many crimes against them bee'ng objected , as those whose vilenesse was at length detected , their violence , extortion , inso'lence , pride , rapine and theft , with other things beside ; one ( as it seemes a prime amongst the dead ) starts vp , and by command this edict read : because ( saith he ) these rich men , when of late they breath'd on earth , did great things perpetrate , ravening , extorting , hauing in derision the poore , of whose estates they made division : therefore both to the court and comminalty , who haue concluded it vnanimously , it seemes expedient , that when such be dead , their bodies be to the sad places lead , to suffer with the wicked equall paine , but that their soules shall be return'd againe vnto the vpper world , and each one passe and shift into the body of an asse ; subiect vnto his dulnesse , toile , and feares , full fiue and twenty times ten thousand yeares . from asses borne of asses by succession , o're whom the basest and most vile profession shall haue command , with heauy burthens lade them , and as they please , with whips or staues inuade them . that time expir'd , they shall againe returne , that the dull soules may with the bodies burne . this sentence through calvarius lips did passe , he that the sonne of aridellus was , a manicensian borne , and of the tribe of learn'd alibantiades the scribe . this bee'ng denounc'd by publique proclamation , had from the princes first an approbation : the plebe with the motion seem'd content , proserpine smil'd , and cerb'rus howl'd consent : and thus all matters must establisht bee , which the infernals 'mongst themselues agree . such and no other than i haue repeated , the causes were on which the court entreated . but now my selfe i recollect together , touching the motion which first brought me thither : i spy tyresias , and to him i go , tell him my purpose , and entreat him show what kinde of life was best in his opinion ? at which the little blinde old man ( now minion to rhadamant ) at first began to smile ; then with a low voice ( hauing paus'd a while ) bespake me thus : the cause is knowne to mee of this thy sad doubt and perplexitie , from th' hesitation of the wise proceeding , their vaine disputes nothing saue cauils breeding : nor do'st thou well to search these things too far , which to divulge , the dead forbidden ar ' . not so , my most deare father , i reply'd ; onely in this , thy judgement do not hide , but ( as i know thou canst ) instruct me well , who walke on earth more blinde , than thou in hell . he tooke me then aside , and in mine eare thus softly whisper'd , so that none might heare : the best of liues ( if thou dar'st trust the dead ) is that which meerely fooles and ideots leade . abjure the madnesse of all such as teach to apprehend things high aboue their reach . study no insight into things forbidden , nor striue to finde what nature would haue hidden : enquire no close conceptions or darke ends : all trifling syllogismes , on which depends nothing of weight , cast off with expedition ; and , with them , all things of that vaine condition . these precepts in thy more stayd life pursue , catch at the present , aime at nothing new : shun curiositie , be at nothing troubled , grieue not at all , so shall thy ioyes be doubled . this hauing spoke , he suddenly withdrew into the place where daffodillies grew ; so left me . night grew on , when i affraid , thus to my guide mythrobarzanes said ; why do we longer in these shades remaine , not instantly returne to life againe ? to which he answer'd , prethee doe not feare , ( menippus ) for a way more short and neare i 'le shew thee . so conducts me to a road darker than that in which we late aboad , and with his finger pointed me forthright ( but afarre off ) vnto a glimpse of light which broke through a small crannie ; that ( saith he ) is the direct and plaine path by which we , descending by boëtia , passage finde to where trophonias temple is assign'd . climbe vp those steps as i direct thine ey , and then in greece thou shalt be instantly . pleas'd with these words , saluting the magitian , vnto that place i made all expedition ; and creeping through that straight and narrow way , was at an instant in lebadia . humanum est errare . diabolicum perseverare . explicit metrum tractatus sexti . theologicall , philosphicall , poeticall , historical , apothegmaticall , hierogliphicall and emblematicall obseruations , touching the further illustration of the former tractat. cor , is the heart of man , and commeth of the greeke word kardia , as , which is often taken for the minde ; from whence comes the word recordor , which is as much as to say , i recall my selfe into my heart or into my mind , that is , i remember my selfe . hence is the word socors , i. sine corde , without a heart : and socordia , which intimates sloath ; and concors , which is , of one heart or of one minde . and so much for the word . saint augustine super ioan. saith , that the gluttonous man hath his heart in his belly ; the lasciuious man , in his lust ; the couetous man , in his lucre or gaine . hugo , lib de anim. hath these words ; the heart is a small thing , yet desireth great matters ; it will scarce suffice a kyte for a breake-fast , yet a spatious world can scarce suffice the appetite thereof . for amongst all the creatures subiect to haue commerce with mundane vanities , than the heart of man nothing more noble , nothing more sublime , nothing more like vnto the creator : and therefore , ô man , he reciprocally desireth from thee nothing so much as thy heart . man examineth the heart by the words , but god ballanceth the words by the heart . what is an hard and obdure heart ? ( saith saint bernard , . de consider . ) it is that which by compunction is not wounded , by pietie is not mollified , by prayers is not moued , by threats is not changed : by afflictions it is hardned , for benefits receiued ingratefull , in counsels committed vnfaithfull , in judgements pittilesse , in immodest things impudent , in dangers improuident , in humane things inhumane , in things diuine rash & prophane ; of past things forgetfull , of present things neglectfull , of future things vnmindefull . it is indeed that thing , of which only it may be said , of past things , all things passe it saue injuries ; and of things future there is nothing expected , but how to reuenge them . hierome , sup . mat. . saith , when god leaueth the heart it is lost , when he filleth it , it is found ; neither by depressing of it doth he destroy it , but rather by departing from it , leaue it to it 's owne perdition . i will shut vp the sentences of the fathers introduced to this purpose , with that of saint bernard , in serm. lib. . de injurijs ; the heart of man is diuided into foure affections , what thou louest , what thou fearest , what thou reioycest in , and what thou art sorry for . but the puritie of the heart consisteth in two things , first in acquiring the glory of god ; and next in seeking the profit of our neighbour . i come now to the poets . manlius lib. . astronom . hath these words : — projecta jacent animalia cuncta in terra , vel mersa vadis , vel in aëra pendent &c : . all animals that be , projected lye , or in the earth , the water , or the skye ; one rest , one sence , one belly , ( like in all ) which they communicate in generall . but man subsists of soule and body linkt , of counsels capable , of voice distinct ; he into naturall causes hath inspection , and knowes both to aduise , and take direction . science and arts into the world hee brings , able to search into the birth of things . the stubborne earth hee to his will subdues , and all that it brings forth , knowes how to vse . the rebell beasts he at his pleasure bindes , and in the sea vntrodden paths he findes . he onely stands with an erected brest , as lord and victor ouer all the rest . his starre-like eyes hee in the starres enquires , and what is it can satiate his desires ? he seekes out iove ( in his ambitious pride ; ) in vaine the gods from him themselues can hide : who not content to looke them in the faces , but he will ransacke their most secret places . such is the height of his all-daring minde , he hopes himselfe amongst the starres to finde . at such sublimities aimeth the vnlimited heart of man ; but vnto all such as are proudly bold , or prophanely impudent , i propose that of the excellent poet claudian to be weightily considered of , in lib. . de rapt . proserp . quid mentem traxisse polo ? quid profuit altum erepisse caput ? pecudum si more , &c. what profits thee to say , that from the skye thy minde 's deriv'd ? or that thou look'st on hye ? since that , of all thy glory is the least , if thou a man , beest sensuall like a beast . the substance of which mankind subsists , is nothing but stone : as ovid ingeniously insinuateth , lib. . metam . being repaired by deucalion and his wife pyrrha , the sole remainder after the deluge . his words be these : discedunt , velantque caput , tunicasque recingunt ; et jussos lapides , sua post vestigia mittunt , &c. they part , their heads vaile , then their garments binde about them close ; the stones they cast behinde : these stones ( which who would credit , vnlesse we may for our proofe produce antiquitie ) began to lose their hardnesse , soft to grow ; and when they had a space remained so , to gather forme : soone as they did encrease , the ruder matter by degrees 'gan cease , and a more pliant temper they put on , as sometimes you may see flatues of stone halfe wrought , yet promising the shapes of men ; such an vnperfect worke they appear'd then . what part affoorded any humid juice , and was of earth , turn'd to the bodies vse ; and the more sollid substance of the stones , too sollid to be wrought , was chang'd to bones . the veines still keepe their name , and these are they that through the body do the bloud conuey . thus by the helpe of pow'r diuine , at last those that the man did o're his shoulders cast , attain'd mans figure ; and those which she threw behinde her backe , they both , for women knew . " how hard our natures be , may here be read , " for in our liues we shew whence we were bred . the instabilitie and corruption of mans heart is liuely disciphered in iuvenals satyre : mobilis & varia est ferme natura malorum ; cum scoelus admittunt , superest constantia , &c. — mouing and various is the nature still of corrupt men : yet when they purpose ill , in that th' are constant ; which when they haue long practis'd , they then begin to thinke what 's wrong ; but yet repent it not . their natures ( stacke in any goodnesse ) bids them to looke backe vpon their damned manners , and ( what 's strange ) remaines immutable , and free from change . for who hath to himselfe propos'd an end of sinning , and the high pow'rs to offend ? who of his life doth reformation seeke , after the blush be once exil'd his cheeke ? shew me a man through all the large extent of the whole earth , that 's with one sinne content ? i may conclude with claud. lib. . in eutrop. — parvae poterunt impellere causae in scoelus , ad mores facilis natura reverti . now concerning the creation of the angels , when and where they were made , let vs wade no farther , than to reconcile the scriptures by the scriptures ; and conferring the text of moses with that of the prophet david , the truth will the more plainely manifest it selfe . it is thus written in genesis ; then god said , let there be light , and there was light. to which the psalmist alludeth , psal. . vers : . by the word of the lord the heauens were made , and all the host of them by the breath of his mouth . now who or what can be more properly stiled the host of heauen , than the angels ? saint augustine is of opinion , that the angels and incorruptible soules were created the first day ; and that the soule of adam was created before his body , like as the angels were , and afterwards breathed and infused diuinely into him . for the creation of the angels is vnderstood in the light , being at the same time made partakers of the life eternall . for so also doth rupertus expound that place , in his booke of the workes of the holy-ghost ; saying , there was then no light at all seene to be made , sauing the brightnesse and illustration of the aire . but many worthy and learned fathers haue better vnderstood the place , viz. that the name of light signified the angelicall nature ; not for any similitude , but for a certain truth , that when light was commanded , then the angels were created . and when it is said , that god separated the light from the darknesse ; by that diuision is likewise vnderstood the dreadfull and terrible iudgements of god against the diuell and his angels ; who were created good in nature , but they would not continue in that excellent puritie : and therefore of angels of light , through their owne rebellion and pride they were made diuels of darknesse . we reade in ecclesiasticus , qui vivit in aeternum creavit omniae simul . i. hee that liueth for euer , created all things together or at once . to which saint basil , saint augustine , dionys. ambros. reuerend bede , and cassiodor . assent , saying , that god created and brought forth all things together . peter lombard , ( syrnamed master of the sentences ) by authoritie deriued from ecclesiasticus , maketh this exposition ; the bodily nature and matter of the foure elements was created with the spiritual creatures , that is to say , with the soule and the angels , who were created together . to approue which he produceth the testimonie of saint augustine , saying . that by heauen and earth ought to be vnderstood the spirituall and corporeall creatures created in the beginning of time. in another place of ecclesiast . it is said , prior omnium ertata est sapientia : wisedome hath been created before all things . yet hereby is not to be vnderstood that god himselfe is meant , or his sonne christ , who is the wisedome of the father : for god was not created at all ; the sonne was begotten , and therefore neither made nor created at all : and the holy trinitie is but one wisedome . iesus the sonne of syrach , in that place , by this wisedome vnderstandeth the angelicall nature , often termed in the scriptures , life , wisedome , and light. for the angels are called and said to be vnderstanding : and though they were created with the heauen and time ; yet are they said to be first created , by reason of their order and dignity , being the most worthy and excellent creatures . neither were these angelical powers ( saith he ) made for any need or necessitie that the almighty god had of them ; but to the intent that he might be contemplated , praised & magnified , and his liberalitie and bounty be the more aboundantly knowne throughout all generations . and whereas it is written , that god created all things together ; being elsewhere said in genesis , that he produced all those bodily substances by pauses and distinction of dayes : dionysius rihellus to that hath giuen a sufficient answer , namely , that the substances of things were created together , but not formed and fashioned together in their seuerall distinct kindes . they were disgested together by substance of matter , but appeared not together in substantiall forme , for that was the worke of six dayes . moreouer , when moses in his first chapter of genesis saith , that things were created in euery one of the six dayes seuerally : in the second chapter of the same booke he speaketh but of one day only , by way of catastrophe or epilogue . all which hee had before distinctly described , saying , these are the generations of the heauen and the earth when they were created , in the day that the lord god made the earth and the heauens . neither is this any contradiction ; for we must not take the dayes according to the distinction of times ; for god had no need of time , as being first made by him : but by reason of the works of perfection , which is signified and compleated by the number of six , which is a most perfect number . moreouer , ( as the psalmist saith ) a thousand yeares are vnto him but as one day . avenzor the babylonian saith , that he which knoweth to number well , knoweth directly all things . neither was it spoken in vaine , but to the great praise of almighty god ; omnia in mensura , & numero & pondere disposuisti . i. thou hast disposed all things in number , in measure , and in weight . it is moreouer said in eccles. . who can number the sands of the sea , and the drops of the raine , and the dayes of the world ? who can measure the height of the heauen , the bredth of the earth , and the depth ? who can finde the wisedome of god , which hath beene before all things ? &c. it is worthy remarke , which one ingeniously obserues : two wayes ( saith he ) we come to the apprehension and knowledge of god ; by his workes , and by his word : by his works we know that there is a god , and by his word we come to know what that god is : his workes teach vs to spell ; his word , to reade . the first are his backe-parts , by which we behold him afarre off : the later represent him vnto vs more visibly , and as it were face to face . for the word is as a booke consisting of three leaues , and euery leafe printed with many letters , and euery letter containeth in it selfe a lecture . the leaues are heauen , the aire , and the earth , with the water : the letters ingrauen , are euery angell , starre , and planet : the letters in the aire , euery meteor and fowle ; those in the earth and waters , euery man , beast , plant , floure , minerall , and fish , &c. all these set together , spell vnto vs , that there is a god. moses in the very first verse of genesis refuteth three ethnycke opinions : first , those that were of opinion the world was from eternitie , and should continue for euer ; in these words , when hee saith , in the beginning . secondly , he stoppeth the mouth of stupid and prophane atheists , in this phrase , elohim created . thirdly and lastly hee opposeth all idolaters , such as held with many gods ; for the saith in the conclusion of the same verse , elohim , he created heauen and earth ; vsing the singular number . it is the opinion of some antient diuines , that the creation of the angels was concealed by moses , lest any man should apprehend ( like those heretiques spoken of by epiphanius ) that they aided and assisted god in the creation . for if the day of their creation ( which as the best approued theologists confesse , was the first day ) had beene named by moses , wicked and vngodly men might haue taken them to haue been agents in that great and inscrutable worke ; which indeed were no other than spectators . therefore as god hid and concealed the body of moses after his death , lest the israelites ( so much addicted to idolatry ) should adore and worship it ; so moses hid and concealed the creation of the angels in the beginning , lest by them they should be deified , and the honour due to the creator , be by that meanes attributed and conferred on the creature . rabbi salom affirmeth them to be created the first day : and some of our later diuines , the fourth day ; but their opinions are not held altogether authenticall . it is likewise obserued , that god in the creation of the world beginneth aboue , and worketh downwards . for in the first three dayes he layd the foundation of the world ; and in the other three dayes he furnished and adorned those parts . the first day he made all the heauens , the matter of the earth , and commeth downe so low as the light. the second day he descendeth lower , and maketh the firmament or aire . the third , lowest of all , making a distinction betwixt the earth and water . thus in three dayes the three parts or body of the world is laid ; and in three dayes more , and in the same order , they were furnished . for on the fourth day , the heauens , which were made the first day , were decked and stucke with starres and lights . the fift day , the firmament ( which was made the second day ) was filled with birds and fowles . the sixt day , the earth ( which was before made fit and ready the third day ) was replenished with beasts , and lastly with man. and thus god almighty in his great power and wisedome , accomplished and finished the miraculous worke of the creation . rabbi iarchi vpon the second of genesis obserueth , that god made superior things one day , and inferiour another . his words being to this purpose : in the first day god created heauen aboue , and earth beneath : on the second day , the firmament aboue : on the third , let the dry land appeare beneath : on the fourth , lights aboue : and the fift , let the waters bring forth beneath , &c. on the sixt day he made things both superior and inferior , lest there should be confusion without order in his work. therefore he made man consisting of both , a soule from aboue , and a body from beneath , &c. an allegorie drawne from these is , that god hath taught vs by the course he took in the framing and fashioning of the world , how we must proceed to become a new creation , or a new heauen and earth , renewed both in soule and body . in the first day he made the light ; therefore the first thing of the new man ought to be light of knowledge : for saint paul saith , he that commeth to god must know that he is. on the second day he made the firmament , so called because of it's stedfastnesse : so the second step in mans new creation must be firmamentum fidei , ( i. ) the sure foundation of faith. on the third day , the seas , and trees bearing fruit : so the third step in the new man , is , that he become waters of relenting teares , and that he bring forth fruit worthy of repentance . on the fourth day god created the sunne , that whereas on the first day there was light without heate , now on the fourth day there is light and heate ioyned together . so the fourth step in the new creation of the new man , is , that he joine the heate of zeale with the light of knowledge ; as in the sacrifices , fire and salt were euer coupled . the fift dayes worke was of fishes to play in the seas , and the fowles to fly and soare towards heauen . so the fift step in a new creature , is , to liue and reioyce in a sea of troubles , and fly by prayer and contemplation towards heauen . on the sixth day god made man : now all those things before named being performed by him , man is a new creature . they are thus like a golden chaine concatinated into seuerall links by saint peter ; adde to your light of knowledge , the firmament of faith ; to your faith , seas of repentant teares ; to your teares , the fruitfull trees of good workes ; to your good workes , the hot sun-shine of zeale ; to your zeale , the winged fowles of prayer and contemplation . and so , ecce , omnia facta sunt nova , behold , all things are made new , &c. further concerning the angels . basil , hom. sup . psal. . saith , the angels are subject to no change ; for amongst them there is neither child , yong-man nor old , but in the same state in which they were created in the beginning , in that they euerlastingly remaine : the substance of their proper nature being permanent , in simplicitie and immutabilitie . and againe , vpon psal. . there is an angel of god assistant to euery one that beleeues in christ , vnlesse by our impious actions wee expell him from vs. for as smoke driueth away bees , and an euill sauour expelleth doues ; so our stinking and vnsauory sinnes remoue from vs the good angell , who is appointed to be the keeper and guardian of our life . hier. sup . mat. . magna dignitas fidelium animarum , &c. great is the dignitie of faithfull soules , which euery one from his birth hath an angell deputed for his keeper . bernard in his sermon super psalm . . . vseth these words ; woe be vnto vs , if at any time the angels by our sinnes and negligences be so prouoked , that they hold vs vnworthy their presence and visitation , by which they might protect vs from the old aduersarie of mankinde , the diuell . if therefore wee hold their familiarities necessarie to our preseruations , wee must beware how wee offend them ; but rather study to exercise our selues in such things in which they are most delighted , as sobrietie , chastitie , voluntarie pouertie , charitie , &c. but aboue all things they expect from vs peace and veritie . againe hee saith , how mercifull art thou , ô lord ! that thinkest vs not safe enough in our weake and slender walls , but thou sendest thine angels to be our keepers and guardians . isidor . de sum. bon. it is supposed that all nations haue angels set ouer them to be their rulers ; but it is approued , that all men haue angels to be their directors . he saith in another place , by nature they were created mutable , but by contemplation they are made immutable ; in minde passible , in conception rationall , in stocke eternall , in blessednesse perpetuall . greg. in homil . novem esse ordines angelorum testante sacro eloquio scimus , &c. i. we know by the witnesse of the holy word , that there are nine degrees of angels , namely , angels , arch-angels , vertues , potestates , principates , dominations , thrones , cherubim , and seraphim . and proceedeth thus ; the name of angell is a word of office , not of nature : for these holy spirits of the coelestiall countrey are euer termed spirits , but cannot be alwayes called angels ; for they are then onely to be stiled angels , when any message is deliuered them to be published abroad . according to that of the psalmist , qui fecit angelos suos spiritus . those therefore that deliuer the least things haue the title of angels ; but those that are imployed in the greatest , arch-angels : for angeli in the greeke tongue signifieth messengers , and arch-angeli , chiefe messengers . and therefore they are character'd by particular names , as michael , gabriel , raphael , &c. we likewise reade nazianzen thus , orat. . atque ita secundi splendores procreati sunt , primi splendoris administri , &c. i. so the second splendors were procreated , as the ministers of the first light ; whether of fire quite void of matter and incorporeall , or whether of some other nature comming neere vnto that matter : yet my minde prompteth me to say thus much , that these spirits are no way to be impelled vnto any euill , but they are stil apt and ready to do any good thing whatsoeuer , as alwaies shining in that first splendor wherein they were created , &c. the same nazianzen , carmine de laude virginitatis , writeth thus : at talis triadis naturae est vndique purae , ex illo puro certissima lucis origo coetibus angelicis ; mortali lumine cerni , qui nequeunt , &c. such is the nature of the purest trine , in whom th' originall light began to shine , from whence the host of angels we deriue , such lights as can be seene by none aliue . the seat of god and his most blessed throne they alwayes compasse , and on him alone th' attend ; meere spirits . if from the most hy sent , through the pure aire they like lightning fly , and vndisturb'd , be the winde rough or still , they in a moment act their makers will. they marry not ; in them 's no care exprest , no griefe , no troubled motions of the brest : neither are they compos'd of limbes , as wee , nor dwell in houses ; but they all agree in a miraculous concord . euery one is to himselfe the same ; for there are none of diffrent nature ; of like soule , like minde , and equally to gods great loue inclin'd . in daughters , sonnes , or wiues , they take no pleasure , nor are their hearts bent vpon gold or treasure . all earthy glories they hold vile and vaine ; nor furrow they the spatious seas for gaine : nor for the bellies sake plow they , or sow , or study when to reape the fruits that grow . the care of which hath vnto mankinde brought all the mortiferous ills that can be thought . their best and onely food is , to behold god in his light and graces manifold . hauing discoursed sufficiently of the creation of angels ; it followeth in the next place to speake something of the forming and fashioning of man. the sixt day god created the four-footed beasts , male and female , wilde and tame . the same day also he made man ; which day some are of opinion was the tenth day of the calends of aprill . for it was necessarie ( saith adam arch-bishop of vienna , in his chronicle ) that the second adam , sleeping in a vivifying death , onely for the saluation of mankinde , should sanctifie his spouse the church , by those sacraments which were deriued out of his side , euen vpon the selfe same day , not onely of the weeke , but of the moneth also , wherein hee created adam our first father , and out of his side brought forth evah his wife , that by her helpe the whole race of mankinde might be propagated . god made man after his owne image , to the end that knowing the dignitie of his creation , he might be the rather incited to loue and serue him . not that hee should proudly ouerweene , that the shape and figure of god is answerable in a true and iust conformity with his owne ; for the word image is not so to be vnderstood , to accord & correspond with the exterior shape or similitude , but rather with the spirituall intelligence , which consists of the more pretious part , namely the soule . for as god by his vncreated power is wholly god , gouerning and giuing life to all things ; ( for as the apostle saith , in him we liue , moue , and haue our being ) euen so the soule by his prouidence giueth life to the bodie , and vnto euery part thereof ; and is said to be the image of god , like as in the trinitie : for though in name it is but one soule , yet hath it in it selfe three excellent dignities , the vnderstanding , the will , and the memorie . and as the son is begotten of the father and the holy-ghost , and proceedeth both from the one and the other ; in like manner is the will ingendred of the vnderstanding and memorie . and as the three persons of the trinitie are but one god , so these three powers and faculties of the soule make but one soule . man then was created according to the image of god , that euerie like delighting in his like , hee should euermore wish to bee vnited vnto his similitude , which is god : first , to acknowledge him : next , in knowing him , to honor him ; and in honoring him , to loue him ; and in louing him , to serue and obey him . for this cause he made him with an vpright and erected body , no● so much for his dissimilitude vnto beasts , ( who be stooping and crooked , hauing their eyes directed to the earth ) as to eleuate his lookes , and to mount his vnderstanding toward heauen his original ; leauing all the obiects of terrestriall vanities , and exercising his faculties in the contemplation and speculation of things sublime and permanent . god when he created man , bestowed vpon him three especiall good gifts : the first , his owne image : the next , that hee made him after his owne similitude : the third , that hee gaue him the immortalitie of the soule . which three great blessings ( saith hugo s. victor ) were conferred by god vpon man , both naturally , and by originall justice . two other gifts hee hath inriched man with ; the one vnder him , the other aboue him : vnder him , the world ; aboue him , god. the world as a visible good , but transitorie : god , as an invisible good , and eternall . there be three principall hurts or euils , which abuse and corrupt the three before-named blessings : the first , ignorance of goodnesse and truth : the second , an appetite and desire of euil and wickednesse : the last , sicknesse and infirmity of the body . through ignorance the image of god hath beene defaced in vs ; by carnall desires , his similitude blemished ; and by infirmities , the body for the present made incapable of immortality . for these three diseases there be three principall remedies , wisedome , vertue , and necessitie : to ouercome ignorance , we are to make vse of wisedome , that is , to vnderstand things as they are , without idle curiositie . to suppresse the appetite to do euill , we are to embrace vertue , which is the habitude of the soule , after nature conformable with reason . to make necessitie tread down infirmitie , is meant of absolute necessitie , without which , things cannot be done ; as without eyes wee cannot see , without eares heare , without feet walke , &c. there is another kinde of necessitie which is called conditionall ; as when a man is to trauell a journey , he vseth an horse for his better expedition . and so the like . for these three remedies , all arts and disciplines in generall haue been deuised and inuented : as first , to attain vnto wisdome and knowledge , the theoricke or contemplatiue : for the atchieuing vnto vertue , the practiuqe and actiue : and to supply necessitie , mechanicke , which is that which we call handicraft , or trading ; which as iohannes ludovicus in his booke called the introduction to wisedome , saith , vtile indumentum excogitavit necessitas , &c. i. necessitie found out garments profitable , pretious , light , neat , and vaine . man consisteth of the body and the soule . the true exact measure of mans body wel proportioned , is thus defined ; his height is foure cubits or six feet , a cubit being iust one foot and an halfe : the foot is the measure of foure palmes or hand-bredths ; a palme is the bredth of foure fingers ioyned . the armes being spread abroad , the space betweene the end of the one longest finger , vnto the other , is the iust measure from the plant of the foot , to the crowne of the head ; according to pliny , lib. . cap. . the parts of the body are thus proportioned ; the face , from the bottom of the chinne , to the top of the forehead , or skirt of the haire , is the tenth part of the height or length thereof : the same is the bredth of the forehead from one side to the other . the face is diuided into three equall parts , one from the bottom of the chinne , to the lowest tip of the nose ; the second , from thence vpward to the eye brow ; the third , from thence to the top of the forehead . the length of the eye , from one angle opposed to the other , is the fiue and fortieth part : the like proportion beareth the distance and space betwixt the one eye and the other . the length of the nose is the thirtieth part , and the hollow of the nosthrill the hundred and eightieth . the whole head● from the bottome of the chinne to the crowne of the head , the eighth part : the compasse of the necke , the fifteenth : the length of the breast and stomack , and so the bredth , almost the sixt part . the nauil holdeth the mid seat in the body , and diuideth it selfe into two equall distances . the whole length of the thighes and legs , to the plant or sole of the foot , is little lesse than the ●alfe part : the length of the foot the sixt part : so also are the armes to the cubit , and the cubit to the hand : the hand is the tenth part . vitruv. lib. . cardan . lib. . de subtilitate , &c. plotinus the platonicke philosopher being earnestly solicited by the cunning painter emutius , that he would giue him leaue to draw his picture , would by no meanes suffer him ; but made him this answer , is it not enough that wee beare this image about vs whilest we liue , but we must by way of ostentation leaue it for posteritie to gaze on ? for he was of the opinion of pythagoras , who called the body nothing else but the case or casket of the mind ; and that hee saw the least of man , who looked onely vpon his bodie . and diogenes the cynicke was wont to deride those who would keepe their cellars shut , barred , and bolted , and yet would haue their bodies continually open by diuers windowes & dores , as the mouth , the eyes , the nosthrils , and other secret parts thereof . stoboeus , serm. . the body is described by lucretius in this one verse : tangere enim aut tangi , nisi corpus nulla potest res ; i. nothing is sensible either to touch or to be touched , but that which may be called a body . god created three liuing spirits , saith gregor . lib. dialog . the first , such as are not couered with flesh : the second , that are couered with flesh , but doth not die with the flesh : the third , both with flesh couered , and with the flesh perisheth . the first , angels ; the second , men ; the third , brutes . the wise socrates was accustomed to say , that the whole man was the minde or soule , and the body nothing else but the couer , or rather the prison thereof ; from whence being once freed , it attained to it 's proper jurisdiction , and then onely began to liue blessedly . erasm. ( in declamat . de morte ) and learned seneca saith , that as he which liueth in another mans house is troubled with many discommodities , and still complaining of the inconuenience of this room or that ; euen so the diuine part of man , which is the soule , is grieued , now in the head , now in the foot , now in the stomacke , or in one place or other . signifying thereby , that he liueth not in a mansion of his owne , but rather as a tenant , who expecteth euerie houre to be remoued from thence . the soule of man , saith saint augustine , aut regitur à deo , aut diabolo ; it is either gouerned by god or by the diuell . the eye of the soule is the minde : it is a substance , created , inuisible , incorporeall , immortall , like vnto god , and being the image of the creator : lib. de definition . anim. et sup . genes . addit , omnis anima est christis sponsa , aut diaboli adultera : euery soule is either the spouse of christ , or the strumpet of the diuell . saint bernard , serm. , vseth these words ; haue you not obserued , that of holy soules there are three seuerall states ? the first , in the corruptible body ; the second , without the body ; the third , in the body glorified . the first in war , the second in rest , the third in blessednesse ? and againe in his meditat. o thou soule , stamped in the image of god , beautified with his similitude , contracted to him in faith , endowed in spirit , redeemed in bloud , deputed with the angels , made capable of his blessednesse , heire of goodnesse , participating reason ; what hast thou to do with flesh , than which no dung-hill is more vile and contemptible . saint chrisostome likewise , de reparat . laps . if wee neglect the soule , neither can we saue the body : for the soule was not made for the body , but the body for the soule . he therefore that neglecteth the superior , and respecteth the inferior , destroyes both ; but hee that doth obserue order , and giueth that preheminence which is in the first place , though he neglect the second , yet by the health of the first he shall saue the second also . isiod . etymol . . the soule whilest it abideth in the body to giue it life and motion , is called the soule : when it purposeth any thing , it is the will : when it knoweth , it is the minde : when it recollecteth , it is the memorie ; when it judgeth truly , it is the reason : when it breatheth , the spirit : when passionate , it is the sence . and againe , lib. . de summo bono : o thou man , why dost thou admire the height of the planets , and wonder at the depth of the seas ; and canst not search into the depth of thine owne soule ? we haue heard the fathers : let vs now enquire what the philosophers haue thought concerning the soule . there is nothing great in humane actions , saith seneca in prouerb . but a minde o● soule that disposeth great things . thus saith plato , in timaeo : to this purpose was the soule ioyned to the body , that it should furnish it with vertues and sciences ; which if it doe , it shall be gently welcommed of the creator : but if otherwise , it shall bee confined to the inferior parts of the earth . aristotle , lib. . de animal . saith , the soule is more noble than the body ; the animal , than that which is inanimate ; the liuing , than the dead ; the being , than the not being . three things ( saith macrob. lib. . saturnal . ) there be which the body receiueth from the prouidence of the soule : that it liueth , that it liueth decently , and that it is capable of immortalitie . of soules ( saith cicero , . tuscul. quast . ) there can be found no originall vpon the earth ; for in them there is nothing mixt or concrete , or that is bred from the earth , or framed of it ; for there is nothing in them of substance , humor , or sollid , or fiery . for in such natures there is nothing that can comprehend the strength of memorie , the minde or thought ; which can record what is past , or foresee things future ; which do altogether participate of a diuine nature . neither can it euer be proued that these gifts euer descended vnto man , but from god himselfe . and in another place ; there is nothing admixt , nothing concrete , nothing co-augmented , nothing doubled in these minds or soules . which being granted , they can neither be discerned or diuided , nor discerpted , nor distracted . and therefore they cannot perish ; for perishing is a departure or surcease , or diuorce of those parts , which before their consumption were ioyned together in a mutuall connexion . phocillides in his precepts writeth thus : anima est immortalis , vivitque perpetuò , nec senescit vnquam . i. the soule is immortall , liueth euer , neither doth it grow old by time. and philistrio : the soule of a wise man is ioyned with god , neither is it death , but an euill life , that destroyeth it . and egiptius minacus , when one brought him word that his father was dead ; made the messenger this answer , forbeare , ô man , to blaspheme and speake so impiously : for how can my father be dead , who is immortall ? nicephorus ex evagrio . panorm . lib. de alphons . reg. gestis , relates , that the king alphonsus was wont to say , that he found no greater argument to confirme the immortalitie of the soule , than when he obserued the bodies of men hauing attained to their full strength , begin to decrease and wax weake through infirmities . for all the members haue the limits and bounds of their perfection , which they cannot exceed , but arriuing to their height , decline and decay . but the mindes and intellects , as they grow in time , so they encrease in the abilitie of vnderstanding vertue and wisedome . elian. lib. . de varia historia , reporteth of cercitas megala politanus , who falling into a most dangerous disease , and being asked by such friends as were then about him , whether hee were willing to dye ? o yes ( said he ) by any meanes ; for i desire to depart this world , and trauell to the other , where i shall be sure to meet with men famous in all kindes of learning : of the philosophers , with pythagoras : of the historiographers , with hecataeus : of the poets , homerus : of musitions , olympius : who by the monuments of their judgments & learning haue purchased to themselues perpetuitie . aeneas sylvius reporteth of the emperour fredericke , that sojourning in austria , it hapned that one of his principall noblemen expired ; who had liued ninety yeares in all voluptuousnesse and pleasure , yet was neuer knowne to be either diseased in body , or disquieted in minde , by any temporall affliction whatsoeuer . which being related vnto the emperour , he made this answer ; euen hence we may ground that the soules of men be immortal : for if there be a god , who first created , and since gouerneth the world , ( as both the philosophers and theologists confesse ) and that there is none so stupid as to deny him to be iust in all his proceedings ; there must then of necessitie be other places prouided to which the soules of men must remoue after death : since in this life we neither see rewards conferred vpon those that be good and honest , nor punishments condigne inflicted vpon the impious and wicked . cicero , in caton . maior . reporteth , that cyrus lying vpon his death bed , said vnto his sonnes ; i neuer persuaded my selfe , ô my children , that the soule did liue whilest it was comprehended within this mortall body : neither that it shall die when it is deliuered from this fleshly prison . anaxarchus being surprised by nicocreon the tirant of cyprus , he commanded him to be contruded into a stone made hollow of purpose , and there to be beaten to death with iron hammers . in which torments he called vnto the tyrant and said , beat , batter , and bruise the flesh and bones of anaxarchus , but anaxarchus himselfe thou canst not harme or damnifie at all . the excellent philosopher intimating thereby , that though the tyrant had power to exercise his barbarous and inhumane crueltie vpon his body ; yet his soule was immortal , and that no tyrannie had power ouer , either to suppresse or destroy it . brusonius , lib. . cap. . ex plutarc . of lesse constancie was iohannes de canis a florentine physition of great fame for his practise : who when out of the principles of mataesophia , he had grounded the soule to be mortal with the body , and in his frequent discourses affirmed as much ; yet when his last houre drew on , he began to doubt within himselfe , and his last words were these : so , now i shall suddenly be resolued whether it be so or no. iohan. bapt. gell. dialog . de chimaerico . as ill if not worse , bubracius , lib. . reporteth of barbara , wife to the emperour sigismund ; who with epicurus placed her summum bonum in voluptuousnesse and pleasure : and with the sadduces beleeued no resurrection or immortalitie of the soule , but god and the diuell , heauen and hell , equally diuided . from the philosophers , i come now to the poets . ovid , lib. metam . . saith , morte carent animae , semperque priore relicta sede : novis domibus vivunt , &c. the soules can neuer dye ; when they forsake these houses , then they other mansions take . phocilides the greeke poet , anima autem immortalis & insenesibilis vivit per omne tempus . i. for the soule is immortall , not subject vnto age , but surviveth beyond the date of time. and menander ; melius est corpus quam animam aegrotare . i. better it is for thee to be sicke in body than in soule : and howsoeuer thy body fare , be sure to physicke thy soule with all diligence . propert. . . sunt aliquid manes , let hum non omnia fiunt : luridaque evictos , effugit vmbra rogas . sp'rites something are ; death doth not all expire : and the thin shadow scapes the conquer'd fire . the ingenious poet tibullus , either inclining to the opinion of pythagoras , or else playing with it , ( who taught , that the soule after death did transmigrate and shift into the bodies of other persons and creatures ) we reade thus : quin etiam meatunc tumulus cui texerit ossa , seu matura dies fato proper at mihi mortem : longa manet seu vita , &c. when these my bones a sepulchre shall hide , whether ripe fate a speedy day prouide ? or that my time be lengthned ? when i change this figure , and hereafter shall proue strange vnto my selfe , in some shape yet vnknowne ; whether a horse of seruice i be growne , taught how to tread the earth ? or beast more dull of speed , ( the glory of the herd ) a bull ? whether a fowle , the liquid aire to cut ? or into what mans shape this spirit be put ? these papers that haue now begun thy praise , i will continue in those after-dayes . manl. lib. . de astronom . is thus quoted : an dubium est habitare deum sub pectore nostr● , in coelumque redire ; animas coeloque venire ? who doubts but god dwells in this earthly frame ; and soules returne to haev'n , from whence they came ? and lucretius we reade thus : cedit enim retro de terra quid fuit ante in terra , sed quod missum est ex etheris oris , id rursum coeli fulgentia templa receptus , &c. that which before was made of earth , the same returnes backe vnto earth , from whence it came . but that which from th' aethereall parts was lent , is vp vnto those shining temples sent . i haue hitherto spoke of the two distinct parts of man , the soule and the body . a word or two of man in generall . homo , man , is anima rationalis , or mortalis ; a creature reasonable and mortall . not so denominated ab humo , as varro would haue it ; for that is common with all other creatures : but rather of the greeke word omonoia , that is , concordia , or consensus , concord or con-societie , because that man is of all other the most sociable . the nobilitie of man in regard of the sublimitie of his soule , is expressed in genes . . let vs make man after our owne image and similitude , &c. the humility which ought to be in him , concerning the substance whereof he was made , genes . . the lord made man of the slime of the earth . the shortnesse of his life , psal. . my dayes are declined like a shadow , and i am as the grasse of the field . the multiplicitie of his miseries , gen. . in the sweat of thy browes shalt thou eat thy bread , &c. gregory nazianzen in oration . . vseth these words ; what is man , that thou art so mindefull of him ? what new miserie is this ? i am little and great , humble and high , mortall and immortal , earthly and heauenly ; the first from this world , the later from god : the one from the flesh , the other from the spirit . tertullian , apollogetic . advers . gentil . cap. . hath this meditation : dost thou aske me how this dissolued matter shall be again supplied ? consider with thy selfe , ô man , and bethinke thy selfe what thou wast before thou hadst being : certainely nothing at all ; for if any thing , thou shouldst remember what thou hadst beene . thou therefore that wast nothing before thou wert , shalt againe be made nothing when thou shalt cease to be . and why canst thou not againe from nothing haue being , by the wil of the same workeman , whose will was , that at the first thou shouldst haue existence from nothing ? what new thing shall betide thee ? thou which wast not , wert made ; when thou againe art not , thou shalt be made . giue me ( if thou canst ) a reason , how thou wert created at first ; and then thou mayst resolue mee how thou shalt be re-created againe . obserue how the light this day failing , shineth againe tomorrow ; and how the darknesse , by giuing place , succeedeth againe in it's vicissitude . the woods are made leauelesse and barren , and after grow greene and flourish . the seasons end , and then begin : the fruits are first consumed , and then repaired most assuredly : the seeds prosper not and bring forth before they are corrupted and dissolued . all things by perishing are preserued : all things from destruction are regenerated . and thou ô man , thinkest thou that the lord of the death and the resurrection will suffer thee therefore to dye , that thou shalt altogether perish ? rather know , that wheresoeuer thou shalt be resolued , or what matter soeuer shall destroy , exhaust , abolish , or reduce thee to nothing , the same shall yeeld thee vp againe and restore thee : for to that god , the same nothing belongs , who hath all things in his power and prouidence . the whole frame of heauen ( saith saint ambrose in psal. ) god made and established with one hand ; but in the creation of man he vsed both . he made not the heauens to his similitude ; but man. he made the angels to his ministerie , but man to his image . saint augustine , super ioan. serm. . saith , one is the life of beasts , another of men , a third of angels . the life of irrational brutes desireth nothing but what is terrene : the life of angels , onely things coelestiall : the life of man hath appetites intermediate betwixt beasts and angels . if he liueth according to the flesh , he leadeth the life of beasts : if according to the spirit , hee associateth himselfe with angels . hugo in didasc . lib. . speaking of the birth of man , saith , that all creatures whatsoeuer ( man excepted ) are bred and born with naturall defences against injuries and discommodities ; as the tree is preserued by the barke , the bird is couered with her feathers , the fish defended with his skales , the sheepe clad with his wooll ; the herds and cattell , with their hides and haire ; the tortoise defended with his shell , and the skin of the elephant makes him fearelesse of the dart. neither is it without cause , that when all other creatures haue their muniments and defences borne with them , man onely is brought into the world naked and altogether vnarmed . for behoofull it was , that nature should take care of them who were not able to prouide for themselues . but man borne with vnderstanding , had by his natiue defects the greater occasion offered to seeke out for himselfe ; that those things which nature had giuen to other animals freely , he might acquire by his industry : mans reason appearing more eminent in finding out things of himselfe , than if they had freely bin bestowed vpon him by another . from which ariseth that adage , ingeniosa fames omnes excuderit artes. to the like purpose you may thus read in chrisostome vpon mathew ; god hath created euerie sensible creature armed and defended ; some with the swiftnesse of the feet , some with clawes , some with feathers , some with hornes , some with shells , &c. but he hath so disposed of man , by making him weake , that he should acknowledge god to be his onely strength ; that being compelled by the necessitie of his infirmitie , he might still seek vnto his creator for supply and succour . to come to the ethnycks : solon being asked , what man was ? made answer ; corruption in his birth , a beast in his life , and wormes meat at his death . and silenus being surprised by mydas , and demanded of him , what was the best thing which could happen to man ? after a long pause , and being vrged by the king for an answer , burst out into these words ; the best thing , in my opinion , that man could wish for , is not to be borne at all : and the next thing vnto that is , being borne , to be soone dissolued . for which answer he was instantly released and set at libertie . phavorinus was wont to say , that men were partly ridiculous , partly odious , partly miserable . the ridiculous were such , as by their boldnesse and audacitie aspired to great things beyond their strength . the odious were such as attained vnto them : the miserable were they who failed in the atchieuing of them , stoeb . serm. . king alphonsus hearing diuers learned men disputing of the miserie of mans life , compared it to a meere comedie , whose last act concluded with death . and ( saith he ) no such is held to be a good poet , who doth not wittily and worthily support his scoenes with applause euen to the last catastrophe . aristotle the philosopher being demanded , what man was ? made answer , the example of weakenesse , the spoile of time , the sport of fortune , the image of inconstancie , the ballance or scale of enuy and instabilitie stobae . serm. . man ( saith an other ) hath not power ouer miseries , but miseries ouer him ; and to the greatest man the greatest mischiefes are incident . cicero saith , that to euery man belong two powers , a desire , and an opinion ; the first bred in the body , acciting to pleasure ; the second bred in the soule , inuiting to goodnesse . and that man ( saith plato ) who passeth the first part of his life without something done therein commemorable and praise-worthy , ought to haue the remainder of his life taken from him , as one vnworthy to liue . from the philosophers , we come next to the poets . we reade homer in his iliads to this purpose interpreted : quale foliorum genus , tale & hominum , &c. as of leaues is the creation , such of man 's the generation : some are shak'd off by the winde , which strew'd vpon the earth we finde ; and when the spring appeares in view , their places are supply'd with new . the like of mankinde we may say ; their time fulfil'd , they drop away . then they the earth no sooner strow , but others in their places grow . claudian writeth thus : — etenim mortalibus ex quo terra caepta coli nunquam sincera bonorum , &c. to mortall men , by whom the earth began first to be cultur'd , there is none that can say , hee 's sincerely happy ; or that lot hath design'd him a temper without spot . him to whom nature giues an honest face , the badnesse of his manners oft disgrace . him whom endowments of the minde adorne , defects found in the body make a scorne . such as by war their noble fames encrease , haue prov'd a very pestilence in peace . others , whom peacefull bounds could not containe , we oft haue knowne , great fame by armes to gaine . he that can publique businesse well discharge , suffers his priuat house to rome at large . and such as fault can with another finde , to view their owne defects seeme dull and blinde . he that created all , ( and he alone ) distributes all things , but not all to one . iacobus augustus thuanus , in his title homo cinis , you may reade thus : disce homo de tenui constructus pulvere , qua te edidit in lucem conditione deus , &c. learne , ô thou man , from smallest dust translated , on what condition god hath thee created : though thou this day in gold and purple shine , and scorning others , thinkst thy selfe diuine ; tomorrow of thy pompe art dis-array'd , and in the graue ( aside ) for wormes meat layd . why doth thy tumerous heart swell thus in vaine ? things both beyond thee , and deny'd , t' attaine ? why in mansolean structures aime to sleepe ? thinking thereby thy rottennesse to keepe from the ( lesse putrid ) earth ? o foolish man ! be not deceiv'd ; for know , before thou can aspire a glorious place aboue to haue , thou must ( as all ) lie rotten in thy graue . adages concerning man ; and their good or bad affections one towards another , are these : homo homini deus : homo homini lupus . one man , to man a god we see : another a meere wolfe to be . amongst many other ingenious and accurate emblems written by anton. f. castrodunensis , i haue onely selected one to this purpose : ornamenta gerens , cornix aliena superbit , &c. the crow trickt vp in borrow'd plumes , growes prowd , and thinkes her selfe , with what 's her owne endow'd . but when each bird doth for her feather call , dis-rob'd , she growes a publique scorne to all . man , whilst he liues , to be that crow is knowne , who nothing that he weares can call his owne : death summoning , and you stript naked , then alas , what haue you to be proud of , men ? the hierogliphycke of man is the palme tree ; and that for a twofold reason : first , because it bringeth forth no fruit , vnles the male be planted neere and in sight of the female . by which it is imagined they haue a kinde of coitus or copulation ; the boughes being full of masculine gemmes , like seed . and next , because in the vpper part thereof there is a kinde of braine , which the hebrewes call halulab , and the arabs , chedar , or gemmar ; which being bruised or tainted , the tree instantly withereth , ( as man dieth presently when his braine is perished ) which is onely to be found in this plant. besides , in the top or head thereof there is that which resembleth haire . the branches grow after the manner of the armes and hands , extended and stretched forth ; and the fruit thereof is like fingers , and therefore are called dactili , or digiti , erudit . quid . lib. . hierogl . collect. concerning hell and the torments thereof , wee reade the fathers thus . gregory , moral . lib. . saith , in horrible manner it hapneth to those wretched soules , who haue death without death , end without end , defect without defect : because death euer liueth , the end alwayes beginneth , and defect knoweth not how to be deficient : death slayeth , but killeth not , sorrow excruciateth , but easeth not ; the flame burneth , but consumeth not . and the same father , lib. . dialog . the soule confined thither hath lost the happinesse to be well , but not to be : for which reason it is compelled to suffer death without death , defect without defect , end without end ; because vnto it , death is made immortall , defect indeficient , and end infinite . and saint augustine , lib. de agenda cura pro mortuis ; speaking of the rich man tormented in hell , saith , that his care of the liuing , whose actions hee knew not , was like ours of the dead , or whose estate wee are ignorant . isiod . lib. . de summo bono , saith , that the fire of hell giues light vnto the damned , so farre as they may see whereat to grieue , but not to behold from what they may draw comfort . and the same author in his meditation , gehennalis , supplicij ; consider all the paines and afflictions of this world , all the griefe of torments , the bitternesse of sorrowes , and grieuousnesse of afflictions , and compare them with the least torment of hell , and it is easie which thou sufferest : for the punishment of the damned is in that place doubled ; for sorrow burneth the heart , and the flame the body . and hugo , lib. . de anima ; the infernall lake is without measure , it is deepe without bottome , full of incomparable heate , full of intollerable stench , full of innumerable sorrowes : there is miserie , there is darkenesse , there is no order , but all confusion ; there is horror eternall , no hope of any good , nor termination of euill . saint chrisostome , hom. . de ira , vseth this similitude : i would not haue thee to thinke , ( saith he ) that as it is in this life , so it is in the other ; that to haue partners and companions in grief can be any comfort or abatement to thy sorrow , but rather of the contrarie . for tell me , if a father condemned to the fire , shal behold his sonne in the same torment , will not the very sight thereof bee as another death vnto him ? for if those who be in perfect health , at the sight of others torments faint , and are ready to depart with life ; how much more shal they be afflicted and excruciated , when they are fellow-sufferers of the same tortures ? mankind is prone to compassion , and wee are easily moued to commiserate other mens grieuances : therefore how can the father take comfort to behold his sonne in the same condemnation ; the husband the wife , or the brother the brother ? &c. rather it doth adde vnto their miseries , and make their griefe the greater , . saint origen , in matth. cap. . vseth this comparison ; as euery gate of a city hath it's proper denomination ; so may wee say of euery port or dore that opens into hell : one may be called scortatio , or whoring , by which whore-monghrs enter : another , swearing , by which blasphemers haue accesse . and so of enuy , gluttony , and the rest ; euery one bearing name according to the nature of the offence . bion was wont to say , that the passage vnto hell was easie , because men might finde the way thither blinde-fold , or with shut eyes . for so it fareth with all dead men : from whence wee reade that in virgil : — facilis discensus averni , noctes atque dies patet atri janua ditis . the same bion was wont to jest at the punishment of the daughters of danaus in hell , who are forced to carry water in bottomlesse pales to fill a leaking vessell ; saying , the torment had beene greater if their pales had been whole and sound , for so their burdens had been the heauier . laërtius , lib. . cap. . and demonax being demanded of one , what he thought the estate and condition of the soules departed was , in the other world ? made answer , that he could not as then resolue him , but if hee had the patience to stay till hee had beene there , hee would write him newes thereof in a letter . intimating thereby , that hee beleeued there was no hell at all . erasmus , lib. apotheg . sophocles , in oëdip . calleth hell a blacke darknesse . and euripides , in aristid . an obscure house or pallace , shadowed from the bright beames of the sunne . theogius giues it the name of the blacke gates . and eustathius , in . isliad , saith it is a dark place vnder the earth . saint basil , sup . psal. . calleth it a darke fire that hath lost it's brightnesse , but keepes it's burning . and saint gregory , moral . lib. . cap. . it burneth , but giueth no light at all . the antient poets , in regard of the tenebrositie thereof , compare hell to a territorie in italy betwixt baiae and cumae , where a people called cimerij inhabit ; which is so inuironed with hills and mountaines , that the sunne is neuer seene at any time of the yeare to shine amongst them . from whence grew the adage , darker than the darkenesse of cimeria . hell is called in the scriptures by the name of abyssus , which implyeth a deepe and vast gulfe or a bottomlesse pit , from which there is an ascent vp vnto the earth , but no descent lower . nicolaus de lyra , vpon esay , holdeth it to be in the centre of the earth . rabbi abraham , in cap. . iona , saith , sheol ( a graue ) is a deepe place , and directly opposed to heauen , which is aboue . rabbi levi , in cap. . ioan. affirmeth , that sheol is absolutely below , and in the centre . moses saith , fire is kindled in my wrath , ( speaking of god ) and shall burne to the bottome of hell. the psalmist calleth it the pit of perdition , psal. . and psalm . . . let him cast them into the fire , and into the deepe pits , that they rise not again . saint iohn , revel . . calleth it a burning lake . and solomon speaking of the depth of this place , saith , that the guests of an harlot are in the depth of hell. and elsewhere , the way of life is on high , to auoid hell beneath . hell is likewise called tophet , which was a valley neere vnto ierusalem , ioyning to the fullers poole , and the field acheldema , scituate on the south side of sion . it is called likewise gehinnon , of the valley of hinnon , because the place was the habitation of one hinnon ; and for that it was once in his possession , therefore euen to the dayes of our sauior it bare his name . such is the opinion of aretius : and in this valley did the iewes ( following the abhomination of the children of ammon ) sacrifice their children in the fire to the idoll moloch . montanus , vpon esay , is of opinion , that vnder the name of moloch was signified mercury . others , ( as scultetus writeth ) that it was saturne , whom the poets feigne to haue eaten and deuoured his owne children . it was a brasen image , hollow within , and figured with his hands spread abroad , ready to receiue all such infants as through their cursed idolatry were tortured in the fire , and sacrificed vnto him . snepfsius describeth this idoll to be made of copper , and stretching forth his armes and hands in manner aforesaid . the iewes write of this idoll moloch , that he was of a large and mighty stature , fashioned like those vsed amongst the serronides the antient inhabitants of gaule , ( now france . ) hee had within his bulke or belly seuen seuerall roomes or chambers ; the first was to receiue all such meat as was offered vnto him ; the second , turtle doues ; the third , a sheepe ; the fourth , a ramme ; the fist , a calfe ; the sixt , an oxe ; the seuenth , a childe . this idoll ( as the talmudists write ) had a face of a calfe , in the imitation of the idolatry which their fore-fathers had seene vsed in aegypt . his priests ( reg. . . ) were called chemarimes , because they were smoked with the incense offered vnto that idoll . this tophet or valley of hinnon , amongst many other abhominations , was put downe by the good king iosiah , and in meere detestation thereof , dead carrion and the filth and garbage of the city cast therein . the iewes likewise report , that in this valley of tophet there was a deepe ditch or caue called os inferni , the mouth of hell , which could neuer be filled ; into which the chaldaeans , hauing ouercome the israelites in battell , cast their dead carkasses , which were neuermore seene . and to trace my author a little further : some thinke this word tophet to haue deriuation , à tophis lapidibus , from the topaz stone , which like to the punicke nourisheth fire . but this he holdeth not to be altogether authentique ; but rather of the hebrew word toph , which signifies a tabret or loud instrument : because when they sacrificed their children , they strooke vpon their tabrets , that their noise might drowne the shriekes and clamors of their infants , when they past through the fire : for so saith piscator vpon esay . to the dialogue of lucianus before recited , ( intitled nyceomantia , or an answer from the dead ) the most learned and neuer to be forgotten sr thomas moore hath left this argument : lucian ( saith he ) would leaue that chiefely to be remembred vnto vs , which towards the conclusion of the fable is whispered in the eare of menippus by the prophet tyresias : namely , that a priuat and retyred life is the most contented and secure of all other . which the grecians seeme likewise to allude vnto into their old adage , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for riches , glory , power , potency , with things of like nature and condition , which the world seemeth most to acquire , are most fraile and vncertaine . but chiefly the liues and fortunes of rich men , as they are the most subject and obnoxious to casualtie and disaster ; so they haue the greatest correspondence with solemne pomps and tragick fables ; which in many of their miserable ends is frequent and apparant . which the world giueth vs cleerely to vnderstand , by that decree made in hell against auaritious and rich men : in their bodies are not onely designed to diuers pains and tortures , but euen their minds and soules transmigrated and shifted into asses and brute beasts . by which he insinuateth vnto vs , that these couetous men be for the most part barren of learning , sloathfull , and wanting iudgement . it is inscribed , an answer commanded from the ghosts or the dead : by which is manifest , that hee obserueth the selfe same course in this dialogue , which ariseth from that which was before proposed to be learned from tyresias . for alwayes in these or the like titles , some aime at the noblenesse of the person , some at the dignitie of the argument : after the manner of plato , whom lucian in this dialogue seemeth most to imitate . it consisteth of a long narration , in which he commemorateth both the cause and the manner of his descent into the darke and lower regions ; and the withall the occasion why so peremptory and strict an edict was denounced against the rich men of the world . the maine and most illustrious things in this fable contained , are , the frivolous and vncertaine doctrines and documents of the philosophers ; the superstition and power presupposed to be in magitions and magicke : the seuerall roomes and corners of hell , with the torments and punishments inflicted vpon the miserable and wretched ghosts ; with the equalitie of the persons there . and lastly , a cgmparison of humane life , with the affinitie it hath to vaine pompe , and the fables deuised by the tragicke poets . the occasion and beginning being deriued from the habit and known absence of menippus , &c. and now being so far entred into lucian ( though not pertinent to the argument in hand ) i will commend another of his dialogues vnto your reading . incited thereunto by reason of the elegancie thereof : and the rather , because the scoene lies in hel. ¶ the argument . three mighty men amongst themselues contend , to which of them preeedence shall be given . the strife , sad minos vndertakes to end : so the great odds betwixt them is made even . the speakers be alexander , minos , hanibal and scipio . the dialogue . alex. thou lybian , i before thee am in fame , and therefore iustly a precedence claime . hanib . to which i 'le neuer yeeld . alex. minos the wise and most iust iudge , this quarrell comprimise . minos . what are you , speake ? alex. this , hanibal : i , son to mightie philip king of macedon , call'd alexander . minos . glorious , by my life , both of you are ; now tell me what 's your strife ? alex. 't is for prioritie : for he auerres himselfe the better captaine ; but he erres . for i , ( as all report ) not him alone in prowesse haue exceeded ; but times gone , and scarce remembred , cannot speake that name able to equall my vnlimited fame . minos . speake interchangeably your best and worst , and freely too ; but thou , ô lybian , first . hanib . yet one thing i am proud of , to haue got the greeke tongue here , and my antagonist not in that before me . next , i am of minde , the worthier place should be to him assign'd who bee'ng at first but low , and meanly stated , hath ev'n from thence great glories propagated ; making himselfe most potent , in state hye , and capable of principalitie . i with an hand-full spaine did first inuade , a bare sub-consull , to assist and aid my brothers , in those puny dayes : yet fir'd t' attaine the height to which i since aspir'd . ere long i tooke the celtiberians , and subdu'd the gaules with this all-conquering hand . huge mountaines ( and vnpassable before ) i cut , and those i led my armies o're . the floud eridanus , swift aboue measure , i did command , and crost it at my pleasure : vpon which , many cities i ore'threw , and did in time all italy subdue ; through which i made my sommers progresse still , and visited romes suburbs at my will. nay more , in one pitcht battell i fought there , so many warlike romans slaughter'd were , ( and these too of the valiantest and most stout ) their very rings in bushels were mete out : made of their bodies bridges to passe flouds , and lakes on land grew from their reaking blouds . all these did i , yet neuer had the pride to be call'd ammons sonne , or deify'de ; i feign'd my selfe no god , nor had th' impietie to make my mother strumpet , though to'a dietie . i still profest my selfe a man , and fought 'gainst princes of ripe iudgement , such as thought themselues no more than mortall ; souldiers too both bold and valiant . i had not to doo with medes and cold armenians , a base crew , such as still fled before he could pursue ; and if a man but set a face , and dare , poore wretches they his easie conquest are . this alexander was a prince borne hye , and his dead fathers kingdome did supply ; fortune his large demaines encreasing still , with force impetuous , almost 'gainst his will. who when the wretch darius was o'rethrowne at issa and arbela , as his owne he'appropriated all ; was not content to keepe within his fathers competent and moderat bounds , but must be needs ador'd . the medes lost loosenesse he againe restor'd , nay more , profest it : in his lauish boules , of his best subiects rending out the soules from their torne bodies , ( paying natures debt ) he after such as slew them did abet . i was my countries father , and when aid they claim'd of me , i instantly obey'd ; encountring an huge nauy , all prepar'd to inuade carthage : hauing all this dat'd most willingly , the word they had but sed , and i my selfe soone gaue both lost and dead . this did i a barbarian , and thought rude , vnexpert of your greekish plenitude . i neuer read his homer , nor was sutor the sophist aristotle should become tutor to hannibal : such helps i counted vaine ; what came from me was mine owne brest and braine . and these are they by which i still prefer my selfe before the greeke king alexander . but if you thinke this yong man ought take place before me , cause a diadem doth grace his temples ? this i'am sure , it might shew well in macedonia , but not here in hell : nor therefore now should be before me chus'd , who haue my selfe and mine owne fortunes vs'd . minos . he neither hath like one ingenerous sayd , nor hath a lybian barbarisme betrayd : his smoother stile , his eloquence , flies hye . now macedonian , what canst thou reply ? alex. silence , ô minos , would become me best , rather than i at this time should contest 'gainst one so impudent and rash : my griefe is , that this hanibal , so great a theefe , against so great a conqueror should hold this difference . but grow he ne're so bold , ( o thou most just of iudges ) note me well , and thou shalt know how much i antecell . who being but a yong man , tooke on mee the mannage of a mighty soueraigntie ; as my first justice , ' reaving those of breath , who had been actors in my fathers death . hauing subuerted thebes , i then became to whole greece such a terror , and my name 'mongst them so famous , that the princes all chose me with vnite voice their generall . nor did i hold it fit to be confin'd within one kingdomes bounds , my'vnlimited mind aspir'd vnto more amplitude ; the rather , because in all things to exceed my father . a world was my ambition , not content till i had made my knowne name eminent in ev'ry part . asia by force i entred , and by the riuer granicus aduent'red a mighty battell , vanquisht and pursu'd , in that one fight whole lydia i subdu'd . iönia and phrygia then i tooke : and passing thence ( by iove ) i could not looke on any durst oppose me ; conquering euer , where e're my army mov'd , ev'n to the riuer of issa , where the king darius then attended me with infinites of men . what there i did , thou minos canst tell best , how many in one day i lent to rest : charon well knowes , his barge that time vnable , and styx scarce for such numbers nauigable ; forc'd was he then , strange ferry boats to hire , and all too little . this out of the fire of mine owne spirit i did ; my dauntlesse breath still daring wounds , and boldly out during death . i passe great acts by me in person done , what i at tyrus and arebela woon . india ( till then vnknowne ) i did inuade , and of my empire , the vast ocean made th' vnbounded limits . the elephants most rude i tam'd ; king porus hauing first subdu'd . the scythians , ( souldiers not to be despis'd ) a mars-starr'd people , no way ill advis'd , hauing past tanais , i did soone subdue , and with my troupes of horsemen ouerthrew . and as my rage vnto my foes extends , so still my loue and bounty grac'd my friends . that me a man , those gaue what was diuine , and call'd a god , none justly can repine : for by the greatnesse of my deeds amaz'd , ( in others neuer knowne ) their wonders rais'd me to that glory ; yet no helpe it can , for i a god and king , dy'de like a man. this hannibal was left a wretch , confin'd to lybia and bithynia ; of a mind barb'rous , and meerely inhumane , puft with pride , who as he basely liv'd , he poorely dy'de . how italy he conquer'd i omit , by malice , falshood , guile , not vertue , it was brought so low ; he bee'ng perfideous still , and before others worths vaunting his will. now where he with effoeminacie brands my looser life ; none here but vnderstands how he in capua liv'd ; where this chast man , so temperat and abstemious , nothing than but whor'd and surfetted , wantonning and playing , the very soule of discipline betraying . yet if what i i' th west parts had atcheev'd , things aboue wonder , scarce to be beleev'd , had not too little thought , i had not bent my purpose to the easterne continent : who without bloud-shed , and with small adoo , could haue tooke in romania , lybia too ; ev'n to the isle of gades , vnconquer'd yet , where mighty hercules , non vltra writ . i held them scarce worthy my paines , since they to my great name already seem'd t' obey . of many infinites let these suffice ; i now haue said : judge ( minos ) thou art wise . scipio . not before me ( ô minos ) thou dost heare . min. resolue me what thou art ? how born ? & where ? that with these mighty captaines dar'st compare ? scip. i , roman scipio , who left carthage bare of riches and of souldiers : i subdu'de of africans th'vnnumber'd multitude , in many and great battels . minos . and what now hast thou to say ? scip. to th' macedon i bow , as my superior ; but my selfe preferre before this hannibal ; judge if i erre . nor from him do i challenge more than right , as hauing once put him to shamefull flight . how comes he then so impudent and bold as to contend 'gainst him with whom i hold no competition ? yet of all 't is knowne , this hannibal by me was ouerthrowne . minos . by iove , the roman scipio hath spoke well ; and thus i judge : you alexander excell and haue prioritie . the second place , scipio , belongs to thee . nor is 't disgrace or least affront , ô hannibal , to thee , that thou art numbred one amongst the three . but from the poets , it behooues mee to looke backe vnto the theologists ; for with the torments in hell there is no jesting . bullinger in esay , with other approued diuines , hold the fire of hel to be true and substantiall fire . god punished with fire in this world , sodom and gomorrha , and the murmurers , numb . ca. . and the name of the place was called thabberah , because the fire of the lord burnt amongst them . and christ shall come to judgement with fire , esay . which shall haue two properties ; to burne , which shall punish the wicked ; to shine , which shall comfort the saints : for so saith theoderet , psalm . . and what shall hinder a fire to be in hell , when all the extremities of torment shall be put vpon the damned ? saint augustine affirmeth this fire to be corporeall . now here a question may arise , being corporeall , whether it tormenteth the body onely , or body and soule together ? and , how a corporeall fire can worke vpon a spirituall substance . saint bernard , de interior . domo , cap. . saith , ignis exterius carnem comburit , vermis interius conscientiam corrodit . i. the fire without burneth the body ; the worme within tormenteth the conscience . and isiod . de sum. bon. lib. . duplex est poena damnatorum ; quorum mentem , vrit tristitia , & corpus flamma . i. double is the punishment of the reprobate , whose minde sorrow burneth , whose body , the flame . in which they seeme to proue . that the fire fastneth on the body ; but make question , whether it haue power ouer the soule . but zanchy , de operib . dei , part. . lib. . cap. . is of opinion , that the diuels , with mens bodies and souls , are tormented with fire euerlasting . for as they were ( like simeon and levi ) brethren in the same euill ; so both of them shall be tormented in the same fire . iustine martyr , apolog. . pro christian. affirmeth , that the diuell shall suffer punishment and vengeance , inclosed in euerlasting fire . the truth of which is ratified by our sauiour himselfe , in these words ; depart from me ye cursed , into euerlasting fire prepared for the diuell and his angels . and is also apparant by the speech of dives : fo● it is no parable , but an historie ; as saint chrisost. saith , parabola sunt vbi exemplum ponitur tacenter nomina . i. those are parables , where the examples are propounded , but the names are concealed ; but here the name is expressed . on such atheists as will not beleeue this , may be conferred the words of ruffinus ; si quis neg at diabolum aeternis ignibus mancipandum , partem cum ipso oeterni ignis accipiet , & sentiat quod negavit . i. hee who denieth the diuell to be doomed to euerlasting fire , shall haue part with him in those eternall flames , and so be sensible of that which hee would not beleeue . but after what manner this corporeall fire shall torment the diuels and the damned ghosts , it is not for vs to define . and , melius est dubitare de occultis , quam litigari de incertis , compescat igitur se humana temeritas , & id quod non est non quaerat , ne illud bonum quod non est inveniat . i. better it is to doubt of things hid , than to contend of what is vncertaine . and let no man rashly meddle about things that are not reuealed , lest he findeth not the profit of those things that are reuealed . it being probable , that that fire is substantiall and corporeal , vexing and tormenting the soules of the damned , let vs see how it differeth from this of ours which is elementarie . first , they are said to differ in respect of heat ; for this here , compared with that there , is but as fire painted . for the prophet esay speaking of that terrible fire , saint , who is able to dwell in this deuouring fire ? or who shall be able to dwell in these euerlasting burnings ? secondly , in regard of the light ; for ours is luminous , chearfull , and comfortable ; but the fire of hell giueth no lustre at all . for as gregory , mor. cap. . saith , cremationem habet , lumen vero non habet . i. it burneth , but lighteth not . thirdly , our elementall fire consumeth the body onely , but that of hell burneth both body and soule . fourthly , our elementary fire confirmieth only that which is cast into it ; but that of hell doth alway burne , but neither wasteth it selfe , nor that which it burneth . fiftly , the one may be quenched , the other can neuer be extinguished and put out : the chaffe ( saith the text ) shall be burned with vnquenchable fire . esay . their worme shall neuer die , their fire shall neuer be put out . it is internall , externall , and eternall ; and as there is nothing that maintaineth it , so there is nothing that can extinguish it . we reade , revel . . vae , vae , vae ; three woes : vae pro amaritudine , vae pro multitudine , vae pro aeternitate , p●earum : woe for the bitternes , woe for the multitude , woe for the eternitie of the paines and torments . concerning which , we may read aquin. minima poena inferni , major est maxima poena hujus mundi . i. the least torment in hel is greater than the greatest punishment that can be inflicted in this world . indicis in lite , brevis est vox , ite , venite : dicetur reprobis , ite ; venite probis . aspera vox ite , vox est benedicta venite ; quod sibi quisque s●rit praesentis tempore vitae . hoc sibi messio crit , cum dicitur ite , venite . there were some comfort to the damned souls , if their torment might haue end ; but that shall neuer be , and no torment greater than that of perpetuitie . the reason of this perpetuity is threefold : the first drawn from the state and condition of the majesty offended . the second , from the state and condition of the reprobates ; for as long as they remaine sinnefull , so long shall they remaine tormented for sinne . but in hell they euer remaine sinnefull ; and sinne is like oile , and the wrath of god like fire ; as long as the oile lasteth , the fire burneth ; and so long as sinfull , so long tormented , and therefore damned for euer . for most sure it is , that in hell there is neither grace nor deuotion . the wicked shall be cast in exteriores tenebras , extra limitem divinae misericordiae ; i. into vtter darknesse , without the limits of gods mercie . for though their weeping in hell may seeme penitentiall ; yet they do but lugere poenas , non peccata ; lament their punishment , but not their sinne . the third reason is drawne from gods justice ; for when life was offered them , they refused it : and therefore justly , when in hell they beg it , they go without it . i shut vp the premisses in the succeeding emblem . the emblem . it is reported by the poets and some antient historiographers , that in dodonia ( a forrest in greece , famous for the okes there growing , and therefore dedicate to iupiter ) there is a fountaine or well , into which whoso putteth a torch lighted or flaming , it is presently extinguished : but take one vnlighted , which neuer came neere the fire , and it is instantly kindled . the motto which the author of this emblem groundeth hereon , is , sie rerum inver●●tur ordo . hauing some consimilitude with that of gregory , moral . hostis noster , quanto magis nos sibi rebellare conspicit , quanto amplius expugnare contendit : eos autem pulsare negligit , quos quieto iure se possidere sentit . i. our spirituall enemy the diuell , the more he perceiueth we rebell against him , the greater his opposition is against vs : but spareth to trouble or molest such as he knoweth to be already in his quiet possession . the two maine engins by which the diuell seeketh to vndermine mankinde , are desperation and presumption . concerning the first s. bernard saith , let no man despaire of grace , though he begin to repent in his later age ; for god iudgeth of a mans end , not of his past life : for there is nothing so desperate which time cannot cure , nor any offence so great which mercy cannot pardon . livy telleth vs , that of all the perturbations of the minde , despaire is the most pernicious . and lactantius informes vs , that if he be a wicked and wilfull homicide that killeth any man wittingly ; needs must he be the same or worse , who layeth violent hands vpon himselfe dispairingly . for what is dispaire , but the feare of punishment , and distrust in gods mercy ; by reason of which , man making himselfe his owne judge , becomes his owne executioner . for as stobaeus saith , the dread and terror of inevitable punishment is the sole cause of desperation . against which irremittable sin , seneca , in medaea , thus counsels vs ; qui nihil potest sperare , nihil desperet : he that hath nothing to hope for , let him nothing feare . and ovid , lib. . de ponto ; confugit interdum templi violator ad aram ; nec petera offensi numinis , horret opem . sometimes church-robbers to the altars fly , and to the injur'd gods for mercy cry . concerning presumption , saint augustine saith , nulla praesumptio est perniciostor , quam de propria justitia & scientia superbire ; ô superba praesumptio , ô praesumptuosa superbia . i. no presumption is more dangerous , than to be proud of our owne righteousnesse or knowledge : ô proud presumption ! ô most presumptuous pride . philo telleth vs , that one prime occasion why leuen was forbidden the iewes at the solemne feast of easter , was to teach them to haue a great care to keepe themselues from pride and presumption , into which they were apt to fall , who held any extraordinarie conceit or opinion of themselues ; their hearts being suddenly swelled therewith , as the dough is puft vp with the leuen . claud. de honor. cons. saith , inquinat egregios adiuncta superbia mores : i. where pride sets in it's foot , it corrupteth the best manners . it is said to deuour gold , and to drink bloud , and to climbe so high by other mens heads , til at length it fall and breake it 's own neck . plutarch calls it a vapour , which striuing to ascend high , presently turneth into smoke and vanisheth . therefore commendable was that modestie in the sonne of king agesilaus ; who hearing that philip the father of alexander the great , much gloried in a victorie not long before gained ; sent him word , that if hee pleased to measure his shadow , he should finde it no greater after his conquest , than it was before . i conclude with seneca , in hercul , fuerent : sequitnr superbos victor à tergo deus . and now come to the author vpon the former emblem , most pertinent to this purpose : fax limphis dodona tuis immersa , necatur quae micat igne : nitet , quae sine luce fuit . fons sacer iste deo , ( sic pristina credidit aetas ) at deus hic stigij rex acheontis erat . patrat idem , cum fonte suo , regnator averni ordinis inversi , gaudet & ille dolis ; nempe pios rigidae percellit acumine legis blanditurque malis , sanguine christe tuo . ¶ thus paraphrased : a taper without fire in dodon drencht , is kindled : but if lighted , as soone quencht . which well , the men of old in their blinde piety made sacred to a god , but no true diety . the diuell keepes this fountaine , nor doth leaue by inverst order , mankinde to deceiue : good men with the lawes rigor still pursuing ; flattring the bad with mercy , to their ruin . a meditation vpon the former tractate . i. thou great god , now and euer blessed , thy seruants wretched and distressed , assist with thy diuinest aid : lest we ( like those that did rebell , and head-long were throwne downe to hell ) be reprobates and out-casts made . ii. o thou , who heav'n and earth dost guide , and aboue all sinnes hatest pride , ( because soone after the creation , the first bright angell led the way , and then our two first parents , they trod the same path , to our damnation . ) iii. there is no sinne that can be nam'd , but with a strange selfe-loue inflam'd , originall'tis , and in-nate . and since that time , it is ( wee finde ) dispersed into all mankinde , to ouerthrow our blest estate . iv. he that is with this sinne infected , hath both thy loue and feare reiected . although thou bee'st the onely holy , and that thy maiestie and might , with thy great glory shining bright , are still to be adored solely . v. the heart that 's obstinate shall be with sorrowes laden heauily . he that is wicked in his wayes , what doth he but heape sinne on sin ? which where it endeth , doth begin : whom nothing ( being downe ) can raise . vi. to the persuasion of the prowd no remedie there is allow'd : his steps shall faile , that steddy seem'd : sinnes root in him is planted deepe , and there doth strong possession keepe ; he therefore shall not be esteem'd . vii . we know the sinne from whence it grew ; we know the torment thereto due , and the sad place for it assign'd . and yet the more we seeme to know , the more we dull and stupid grow ; as if we sencelesse were , and blind . viii . ope then our hearts , our eyes vnmaske , and grant vs what we humbly aske : so much of thy diuinest grace , that we may neither erre nor stray ; but finding out the perfect way , we may evade both paine and place ix . though atheists seeme to jest at hell , there is a tophet , we know well : ( o atheismes pestilent infection ! ) there 's a gehinnon , a sad graue , prepar'd at first for such as haue no hope in the blest resurrection . x. three times our sauior wept , we read : when he heard lazarus was dead , bewailing humane frailty then . when to ierusalem he rid , and a poore asses colt bestrid ; at the grosse folly blinding men . xi . he wept vpon the crosse againe , 'gainst humane malice to complaine ; seeing their insolence and pride , when in such bitter grosse despight they crucify'd the lord of light , him who for mans redemption dy'de . xii . how necessarie then are teares , to free vs from all future feares of death , of torment , of damnation ? teares that can wash our soules so white , to bring vs to eternall light , instating vs in our saluation . xiii . a contrite spirit , a broken heart , moist eyes , whence many dew drops start , o grant vs then , thou heav'nly king : so we with hearts and tongues vnited , may with the psalmist be accited , and praise and glory to thee sing . xiv . ye sonnes of men , with one accord all strength and glory giue the lord : you that are sonnes to men of fame , giue them the lord , they are his due . for know that it belongs to you , to magnifie his holy name . xv. within his glorious temple hee deserueth worship on the knee : o kneele then at his sacred shrine . his voice is on the waters great , his glory thunders from his seat ; his pow'r doth on the waters shine . xvi . his voice is mighty , glorious too , for all things the lords voice can doo . the strongest cedars he doth breake ; when the lords voice from him is gon , the cedars ev'n of lebanon , ( torne as they stand ) his pow'r can speake . xvii . his voice them of their leaues can strip , he makes them like yong calues to skip . nor doth the stedfast mountaine scorne , or hermon , for his dew so prais'd ; but when his voice aloft is rais'd , to skip like a yong vnicorne . xviii . when the lords voice is lifted higher , it doth diuide the flames of fire : it makes the wildernesse to quake , ev'n the great wildernesse of all , the desart which we kadesh call , it doth compell to moue and shake . xix . his voice doth make the hinde to beare , and all those forrests that cloath'd were , stand at his pleasure nak'd and bare . and therefore in his temple now all meet , and to his glory bow , with sacrifice of praise and prayer . xx. the lord the raging seas doth sway , the mighty flouds to him obay ; and neuer shall his kingdome cease . the lord shall giue his people strength , and will deliuer them at length , and blesse them with his ioyfull peace . non delinquenti , sed peccata relinquenti , condonat deus . ambros. the principat ex muner g : glouer sculpt : the argvment of the seuenth tractat. of gods great works a serious view , ( for which all praise to him is due . ) the seuerall classes that are held amongst the angels that rebel'd . of lucifer the principall , and his strange figure since his fall. of such as most in power excell , and of their gouernment in hell : their orders , offices , and names , and what prioritie each claimes . the list of those that fell from blisse . the knowledge that in daemons is , and how far stretcht . next , of their wrath tow'rds mankinde , and what bounds it hath . discouery of those ginnes and snares they lay t' entrap men vnawares . of compacts common in these ages ; and of the astrologomages . the second argument . in heav'n , in earth , in hell , some sway : others againe are taught t' obay . the principats . gods wondrous works that haue before me beene , i will record , and speake what i haue seene ; ( saith wisedome ) no worke present , or decay'd , but by his pow'rfull word at first was made : the sun that shines , and doth on all things looke , what is it else but an illustrious booke , in which th' almighties glory may be read ? hath not the lord , who hath accomplished all things in season , made each thing so rare , that all his saints his glory shall declare ? these wondrous workes , surpassing humane sence , t' expresse his maiestie and excellence ? the heart he searcheth , and the depth of man , in his pre-science , knowing all he can or thinke or act ; the wonders of the skies , and each obscure thing 's plaine before his eies : things past nor future can escape his brest , all secret paths to him are manifest . no thought can him escape , ( of that be'assur'd ) nor can the least word be from him obscur'd . his wisedomes exc'lent works he doth extend from euerlasting , neuer to haue end . he needs no counsellor , his will to act ; to him can none adde , no man can detract . o how delectable ( thou lord of all ) are thy stupendious workes in generall ! by vs to be consider'd , from things higher , ev'n to the very common sparks of fire . they liue , by thee created firme and sure , and they to euerlasting shall endure : and when he calls them to a reck'ning , still ( as his ) they are obseruant to his will. doubled they are , one set against another , and there is nothing his rare works can smother ; the one , the others workmanship commends . how far then , ô thou mighty god , extends thy wondrous pow'r ? or who ( to earth ally'd ) with thy great glory can be satisfy'd ? behold this high and sublime ornament , the beauty of the heav'ns , the firmament , so glorious to the eye ; in it , the sunne , a maruellous worke , by the creator done , which in it's dayly progresse through the skie points vnto vs the hand of the most-hye . he burnes the soile from his meridian seat , and who is he that can abide his heat ? three times more hot the mountaine tops he makes , than he that with his great care vndertakes to keepe a furnace in continuall ●lame . his fiery vapors he casts out , the same in their owne kinde so luminous and bright , as that they dazle the beholders sight . great is the lord that made the sunne indeed , and by his word commands it run with speed . the moone he likewise made , in substance cleare , according to the season to appeare ; that it should be a future declaration of time , and the worlds signe to ev'ry nation : feasts are by it appointed , the moneths claime proper denomination from her name ; waining or growing , be she bright or dull , in her continual change shee 's wonderfull . shee 's a lampe plac'd aboue our heads , and thence sends downe her shining beames in excellence . the beauty of the heav'ns , perceiv'd from far , is ev'ry great or lesse refulgent star : these , lustre to the firmament afford , and shine in the high places of the lord. from whose command they no way dare rebell , but all night long keepe watch and sentinell . looke on the rain-bow in it's mixed hew , obserue how beautifull it is in view , what sev'rall colours , with what cunning layd , and praise him who so great a worke hath made : he into such a spacious arch extends it , it is the hand of the most-high that bends it . at his command the snow makes haste from hye : the lightnings of his judgements swiftly flye . when he vnlocks his treasure , clouds repaire , and like so many fowles soare in the aire ; his pow'r doth giue them strength . when he but speaks , the mighty hail-stones into small he breaks . at his dread sight the mountaines skip like roes . 't is at his pleasure that the south winde blowes . his thunders sound the trembling earth doth beat , as doth the stormy north the fields entreat . the whirle windes , like so many feather'd fowle , scatter the snow , the white flakes downeward rowle ; as if so many grashoppers together should light-on th' earth , brought in by stormy weather . the eye admires the whitenesse : and the braine cannot conceiue the beauty of the raine . the frost like salt vpon the ground he powres , which hardned , stickes vpon the herbs and floures : when the bleake north winde from his quarter blowes , a congeal'd ice vpon the water growes ; vpon the gath'ring of the waues it rests , and with a chrystall couering armes their brests . the mountaines it deuours , the desa●ts burnes , and ( like the fire ) what 's greene , to nothing turnes . yet by a melting cloud , and timely raine , these , seeming dead , are soone refresht againe . he by his word the blustring windes doth still , the seas rough surges , all obey his will. he in the vnknowne deepes foundations layes , and in the midst thereof doth islands raise . they that the ocean saile , ( which hath no bound ) tell of the wonders that are therein found : which so miraculous to vs appeare when they are told , we stand amas'd to heare . for there be his rare works of beasts and whales , begetting terror from their sinnes and scales . through him all things are aim'd as blessed ends , and his establisht word his worke commends . when we haue spoken most , yet all ' ● but raine ; we neuer to their knowledge shall attaine . this is the sum of all , that he alone must be the sole all , and besides him none . of his true praise how can we giue account , since he ( we know ) doth all his works surmount . the lord our god is terrible and great ; who shall his pow'r and marv'lous acts repeat ? praise , laud , and magnifie him all we can , yet doth he far exceed the thoughts of man. exalt him in our strength , and be not tyr'd , yet shall not his ●east , fully be admir'd . who is 't hath seene him , that his shape can tell ? or who can praise him as he doth excell ? for greater things haue yet escapt our view , and of his rare works we haue seene but few . the lord hath made all things in earth and heav'n , and vnto such as feare him wisdome's giv'n . the orders , names , the qualities , and charge of the blest angels , we haue spoke at large . it followes next , to touch the true condition of those malignant sp'rits , whose proud ambition cast themselues head-long both from the blest place first made for them , and from th' almighties grace . nor is it to be doubted , but that those who in their peruerse malice durst oppose their glorious maker , and against him war ; but that they likewise still intentiue ar ' , and their peruersenesse totally enclin'd to gods contempt , and ruine of mankind . now since those disobedient sp'rites that fell ( with their grand captaine ) downe from heav'n to hell , were out of all the hierarchies extruded ; it therefore as a maxime is concluded , ( not to be question'd ) that as th' angels blest , who still inhabit their faire place of rest : so likewise those by lucifer mis-guided , are into sev'rall ternions diuided , and haue amongst them orders and degrees . and though the benefit of grace they leese , yet still that naturall pow'r and force retaine , at first bequeath'd them : bee'ng reduc'd againe to order , and their offices still keepe , as once in heav'n , so in th' infernall deepe . to this , the fathers with one voice agree . for one writes thus ; in the great hierarchie of the blest sp'rits , some are employ'd to tell things futurely to come : others excell in working miracles ; ( for no portent is done on earth , but by some angell sent . ) some ouer others haue predominance , employing them gods honor to aduance . by executing mysteries diuine , others in greater pow'r and eminence shine ; hauing vnnumber'd armies in their sway , vnto whose hests the lesse degreed obay . some are so plenteously endu'd with grace , that god himselfe in them hath chus'd a place in which t' enhabit : and these haue profest his secret judgements to make manifest . others are with so sacred links entir'd vnto their maker , and withall inspir'd with such re-pur'd zeale , there appeares not much place intermediat betwixt him and such : by what degrees they do precell the rest in ardent loue , so much more interest they challenge with acutenesse to behold his wisedome , iustice , and grace manifold . now as these sev'rall functions are aboue with those that still persever in their loue : so 'mongst the disobedient is remaining like order still , their naturall pow'rs retaining . for till the world be quite consum'd and gon , it is a maxim to be built vpon , angell o're angell , ( which none alter can ) diuell o're diuell , man shall rule o're man. of the rebellious , lucifer is prime captaine and king ; who in the first of time , from out the seuerall classes had selected legions of angels , with like pride infected , against iehovah ; and with expedition hurld them with himselfe headlong to perdition . and as in his creation he was fram'd more glorious far than others before nam'd ; more goodly featur'd , beautifull , and bright , and therefore had his name deriv'd from light : so since his fall , there 's nothing we can stile so ougly foule , abominably vile ; the putred fountaine , and bitumenous well , from whence all vice and malefactures swell . whose horrid shape , and qualities infest , are by the poet dante 's thus exprest : l' imperador del doloroso regno , da mezo l petto vsciva della gliaccia . et pin eli ch'un gigante , i● ti conuegno che giganti , nouo fan conte sue ●raccia vedi hoggimai quant ' esser dee quel tutto ch' a cosi fatta parte si consaccia se fu si bell● come e hora brutto e contra al suo fattore alzo le ciglia ben de ●a lui procedor ogni lutto , g quanto parve a me gran meraviglia quando vide tre faccie a l●suatesta l' una dana●zia , & quella era vermiglia de l'altre due ches ' agginuge ano a questa , sour esso almeza di ciascuna spalla , es ' agginuge ano al somno de la cresta la destra mi parea trabianca & gialla . la sinistra al vedere , era tal quali vegnon di la onde ' l nilo s' aunalla sotto ciascuna vsciuan due grand ali quanto si convenina a tanto ocello vele di mar , non vidi mai cotuli non havean penna ma di vespertello , era lor modo & quelle ni su alzana . si che tre venti si movean de ello quindi cocito tutto s' aggellava con sei sei occhi piangena , & con tre menti gocciava il pianto & sanguinosa baua . in which description he first notes the place where this great prince of darkenesse , shut from grace , is now tormented , namely , 'a congeal'd lake . his mighty stature next , which he doth make two thousand cubits . by his crest is meant his enuy , arrogance , and proud of●ent , three faces with three sev'rall colours stain'd , import in him three vices still maintain'd : one , fiery red , wrath and exorbitation denotes to vs , with the spleenes inflammation . the pale and meagre , auarice implies . from the third , blacke and swarthy , doth arise vnprofitable sloath. from the two eyes which to each face belongs , we may deuise all appetites immod'rat . in the growth of these three ills , ire , avarice , and sloath , two wings , two great accitements to those sinnes propose to vs : the first of them beginnes in turbulence and fury ; from hence grow the windes of crueltie that hourely blow . rapacitie and gripplenesse are they that to the misers avarice obey . the horrid blasts that hence proceed , include the most vnnat'urall sin , ingratitude . sorrow with negligence on sloath attend : th' immoderat gusts of hatred hence ascend . those windes of wrath , ingratitude , and hate , with fearefull stormes trouble and agitate cocitus streames , withall suppressing quite those good and godly motions which accite either to faith , or vnto hope and charity , lest any should in them claime singularity . the greatnesse of his wings improue th' elation of his swel'd heart and proud imagination . that ev'ry face hath a wide mouth and throat , so much the morall doth to vs denote , that all whom such blacke sinnes contaminate , his jawes and rav'nous throat ingurgitate . his teares , which he did neuer yet imploy , but ( as the crocodile vseth ) to destroy , imports to vs , that wretched sinners state , whose slacke repentance euer comes too late . and so far dante 's . i must now enquire , to what sphere these refractories retyre : or in what place more seruile they remaine , who , as they knowledge more or lesse retaine , accordingly their faculties are squar'd . one euill angell takes into his gard a kingdome ; he , a prouince , and no more . one lesser gifted , hath predom'nance o're a city ; and some other but a tower : some ouer one particular man hath power : some of one only vice , and limited there . nor striue they in lesse eminence t o'appeare , either subuerting man , forts to demolish , cities subuert , good statutes to abolish , t' encourage forreine or domesticke strife ; than are the angels , the blest sonnes of life , each of them in their seuerall place and calling , either industrious to keepe men from falling , preseruing cit'adels , instituting lawes wholsome and good ; or bee'ng th'immediat cause to secure cities , countries , and encrease ( home and abroad ) happy and prosp'rous peace . nor do the lower of bad spirits obey those of superior office , because they or loue them , or esteeme them . the cause why they yeeld themselues to such priority , is , for that th' other haue more pow'r , and can with greater subtiltie insidiate man : for in their fall th' are stain'd with all impuritie , from whose temptations there is no securitie : crafty they are , and prone to all iniquity , no place debar'd , bee'ng pow'rfull in vbiquity . with man they are at deadly opposition , and into all his wayes make inquisition ; first , tempt , and then accuse hourely prepare , by day them to intrap , by night ensnare : his sences they peruert , his thoughts estrange from better vnto worse , ( a fearefull change . ) they bring diseases , tempests , troubles , feares , not one of them but at his will appeares . by transformation , a blest spirit of light they challenge also as their proper right , a diuine pow'r . and though these daemons bee amongst themselues at hostile enmitee ; yet by conspiracie striue all they can , how with vnanimous force to destroy man. yet this ( worth obseruation ) we may reade in holy scripture , that such as mis-leade our humane frailty , haue not might a like with the good spirits , nor such force to strike , as the blest angels , who the pow'r retaines to take and binde old sathan fast in chaines . one story i haue chosen , out of many , to shew , the diuell doth th' almighty zany for in those great works which all wonder aske , he is still present with his anti-maske . a man of greece was with three children blest , to him so deare all , it could scarce be ghest , which he was most indulgent o're . the first a sweet and hopefull boy , and therefore nurst not with a common care ; for his estate was great , his birth did him nobilitate . two daughters he had more : the elder faire and well accomplisht ; but the yongest rare , not to be paralel'd : for she was one whom none was euer knowne to looke vpon , but with such admiration , that he said , nature surpast her selfe , when she was made . for all ingredients of her choice perfection appear'd both in her feature and complexion , ( so faire she was . ) three lustres being spent , and not a day but adding ornament both to her growth and beauty ; now fifteene , ( an age we cannot properly call greene , nor fully ripe , not mellow , scarce mature ) not yet resolv'd , a virgin to endure , nor fancy man , but staggering betwixt both agitations , and her minde not fixt ; but sensible ( as being much commended ) how far she others of her sex transcended , though quite sequestred from the common road , yet much delighted to be seene abroad . and 'cause emergent venus from the seas was said to rise ; her humor best to please , it was her dayly custome to rise early , to greet the goddesse whom she lov'd so dearly : and hearing what of her the poets sung , to view the ●ome from which 't is said the sprung . stirring betimes one morning with the cocke , pyrats had hid their ship behinde a rocke , and as she tooke her pleasure on the shore , snacht her away : and then with faile and oare made speed from thence , and proud of such a peece , hurry'd her to the farthest part of greece , so far remote from her owne habitation , that almost it appear'd another nation . we leaue her there . the father hauing mist his darling , in whom chiefly did consist the solace of his age ; hauing most care of her , because she was so matchlesse faire : at first some strange disaster gan to doubt , and sent to seeke her all the isle about . at once hee 's troubled with a thousand feares ; as sometimes dreading , that her vnripe yeares might be seduc'd , and that some sprightly youth had train'd her thence : ( but far alas from truth . ) againe , he doth imagin a wilde beast might seise on her ; which more his griefe encreast . but of such feare there was no certaine ground , because no part of her torne limbes was found . if drencht by falling from a riuers brim , her gall bee'ng burst , she would be seene to swim . but when no hill , no valley , rocke , nor caue , least signe of her , or of her garments gaue ; a strong suspition in his thoughts did breed , pyrats had stolne her thence : ( as 't was indeed . ) thus confident , he homeward backe returnes ; his breast with ardent inflammation burnes : to trauell in her search none can dissuade him , nor in his quest may sonne or daughter aid him . himselfe he will commit to his owne fate , so parts , and leaues to them his whole estate ; with a strict vow , he neuer more will tread vpon that ground , till finde her liue or dead . suppose him in his voyage , and decreed ( that in his purpose he might better speed ) to saile to delphos , and that he may take instruction thence , in haste doth thither make . his offring past , and all things done with grace , ( best suting with the custome of the place ) this answer from the delphian priest he had : " thou carefull father be no longer sad , " but from henceforth exhilerate thy minde ; " one daughter thou hast lost , but two shalt finde . this saying much perplext him ; he withdrew , long pondring with himselfe , because he knew he lost but one , he held that answer vaine , and in that thought return'd to sea againe . the elder sister seeing both so gone , the house left desolate , she now alone , saue with her brother , whom nought could persuade from sighes and sorrow , by their absence made ; the place grew tedious to her , since no cheare did in him or the family appeare . she therefore after some deliberation , purpos'd and did prouide for nauigation . a barke she hyr'd , ( disguis'd ) to sea she makes , and vndergoes a strict vow for their sakes ; from which she neuer will her selfe vnbinde , till she her father or her sister finde . by chance she lands at delphos , and bee'ng there , desires to know what she might hope or feare . when ( all the ceremonious rites bee'ng done ) the oracle thus spake : " thou that dost runne " this desp'rat course , if thou expect'st successe " in this thy journey , then thy selfe professe " one of my priests ; in comely greene attyre thee , " get bow and shafts , and note how i 'le inspire thee : " and those loose lockes that 'bout thy shoulders flow , " winde vp in curles , like yong apollo go . no more he spake : she held his words for true ; encourag'd , her aduenture to pursue , and search ( so shap'd ) all forrein seas and lands . we left the yonger in the pyrats hands : who after many a dangerous billow past , by crossing sundry channels , came at last to a safe harbor , with intent to stay till they had made sale of so choice a pray : and for no other cause kept her from staine , but that thereby to raise the greater gaine . they brought her to the open market , there merchants from sev'rall coasts assembled were : and in those dayes , than beauty ( much commended ) nothing more soone bought , or more dearely vended . they set her in an eminent place for view , when soone a great concourse about her grew , thronging to gaze : the first thing they then did , they tooke the vaile off , which her face had hid ; at which the very aire seem'd to grow proud ; as when the sunne new breakes out of a cloud , to shine with greater fulgence doth appeare , than had the sky in ev'ry part been cleare . no sooner was the vaile drawne from her face , but her bright eyes illumin'd all the place : at once they with such admiration gaze , as what they onely thought to merit praise , doth now beget a wonder . some suppose , that a new goddesse is amongst them rose , to be ador'd : for most of them agree , that of a mortall straine she cannot bee . but they of better iudgement , and more stayd , finding what change of face her feare had made , because the rose and lilly in her cheeke for mastry stroue ; they need no further seeke , since they perceiue sad griefe her minde perplex , but that she is the wonder of her sex , meerely humane : as knowing , to diuinitie , passions and troubled lookes haue no affinitie . and that she is no other , they may ghesse , because a pyrat , after an o-yes , with a loud clam'rous voice , and count'nance bold , proclaimes her for a captiue to be sold. by which resolv'd , the merchants neerer grow , and some demand of them her price to know ? of whom the couetous slaues set such a rate , as would haue shooke a common mans estate . yet some there were most willing to haue payd the entyre summe , to haue enjoy'd the maid ; so it might with securitie be done . but now a whisper is amongst them runne , ( which with it some suspitious feare did bring ) that she was onely ●itting for some king. and being of so choice a jemme possest , if such should heare her fame , ( it might be ghest ) she might be forc'd from him . for tyrants make their will their law : and what , for beauties sake , will those leaue vnattempted , that sit hye ? this was the cause few cheapned , none did buy . the market ends ; and now begins her fame , the brute of which vnto the kings eare came : whose rarenesse had such generall confirmation , ( with such additions too in the relation ) that he begins to loue , before he see her , and hath a purpose , from the slaues to free her . he sends , they come ; the prince lookes , and admires , within his amorous brest he feeles new fires : his loue turnes almost into adoration , and all the beauties now of his owne nation he vilifies , finding in her no want of any grace , to make her parauant . ten thousand drachma's are her price ; 't is payd , the rouers thinke they good exchange haue made . o , but the king 's so with his bargaine pleas'd , as if he had a second empire seis'd ; no price could part him , since he hop'd to finde , the more she cost , the more she would proue kinde . she first was to a princely chamber brought ; hung with attalicke ar●●s richly wrought : there she was seated in a chaire of state , and ladies readie at her call to wait . a queen-like robe was sent her from the king , his chiefest eunuch brought it , with a ring of exc'lent life and quicknesse : both she tooke , with such a modest and a gracefull looke , as did amase the bringer . these put on , and with her answer he no sooner gon , but straight in comes another , and presents a casket full of rich habiliments ; as carquenets stucke full of shining gems , fit to haue grac'd most glorious diadems ; a jewell for her fore-head , bright and faire , with other stones t' entangle in her haire : a pendant vnion to adorne her eare , rarer no queene was euer seene to weare : some for her necke , and others for her brest . and being in all these compleatly drest , wonder in them , no change in her doth breed , but mildely she attends what would succeed . when through a priuat doore in comes the king , a youthfull prince , apparel'd like the spring , when he would court bright may : his yeares twice ten , and somewhat more ; you shall not see 'mongst men a goodlier presence . and when to her view he giues himselfe , th' attendants straight withdrew . she riseth from her chaire , and with so low obeisance made , as if she meant to throw her selfe beneath his feet ; spreading the place ; by which he knew her breeding was not base . he takes her by the hand , and bids her rife , which ( by his helpe ) she did , whilst from her eyes some few pearles drop , which pitty seem'd to craue , or else no change at all her visage gaue● the prince is pleas'd , those jewels he had sent should to her beauty adde such ornament : if but praise-worthy it appear'd before , these adjuncts had encreast it ten times more ; appearing to him of such speciall note , if then he lov'd , he now of force must doat . he studieth next , some grace from her to haue ; for he hath quite forgot she is his slaue , rather a goddesse dropt downe from some sphere , to depose him , and she to gouerne there . he grasps her fingers , soft , and white as bisse , and then presents her with a modest kisse : one he bestowes , a second then doth seeke ; both she receiues , and neuer turnes her cheeke , but with such modesty she gaue them still , as if part with , and part against her will. the prince hath now to her a further sute , but still as he would moue it , he growes mute : yet in his face such rhet'oricke she doth spye , as if his tongue were speaking in his eye . at length he 'gan entreat her to accept a traitor , to betray the fort she kept , the maiden tow'r , which though some had assail'd , yet neuer any in th' attempt preuail'd . which was a motion she so ill could brooke , that such a blush into her face it strooke , as none could truly iudge from whence it came , whether from sudden anger , or from shame . but when he saw her , with de●ected eye fixt on the ground , to yeeld him no reply ; yet he so far pursu'd it , to persuade an answer to the motion he had made . shee 's so far distant from all putrid sin , that though she knew the bondage she was in , hereditarie vertue ( in her bred ) courage infus'd , and thus to him she sed : from that sad fate ( great sir ) which hath made mee thus wretched , the great'st princes are not free . ev'n i not many months since did deride that fortune which so far doth now diuide me from my countrey . yet ( in some part ) since she makes amends , t' expose me to a prince so royall , to whose vnexampled feature if his minde sute , the earth affords no creature that can out do his goodnesse . but if ●a case of such a golden out-side , enclose base and sordid mettall ; i must tell you then , these presents i thus throw you backe agen : they are not myne , receiue them all in grosse , and add● not these vnto your former * losse . which said , like one now almost in despaire , she tore those gems from necke , brest , brow , and haire , ( but with a modest anger , as 't was meet ) and humbly lay them at his highnesse feet . then spake , i haue one jewell i more prise than all the wealth that in your treas'ry lies : which ( spight of all disaster ) i will keepe vnblemisht ; ( and with that began to weepe . ) put me to any test , and you shall finde , my body you may kill , e're slaue my minde . but why should i in such vaine doubts proceed , when of the least suspition there 's no need ? since from your sweet aspect there growes such cheare , chastitie need not start , nor innocence feare . and this reply she vtter'd with such grace , ( his constant eye bee'ng fixt still in her face , and listni●g to her soft and musicall tongue , which nothing else saue truth and goodnesse sung ) he grasp'd her tender waste his armes betweene , and vow'd thenceforth t' acknowledge her his queene . where we instated leaue her , and she rather , because we now must haste to seeke her father . whom no surge frights , how rough soeuer curl'd , his purpose is to wander 'bout the world , to crosse all seas , throug ev'ry land to stray , for if not home , he cannot misse his way . who now after a long peregrination , as hauing sought in many'a forrein nation , ( some so remoat , scarce heard of him before ) at length he came within the sight of shore where his faire daughter , bu● a captiue late , was now aduanc'd vnto a regall state . ( indulgent father ) this had 〈◊〉 but knowne , into the sea himselfe he would haue throwne● with desp'rat haste , hi● choice delight to finde ; thinking the tyde too slow , too slacke the winde . o but obserue● whe● fa●e intends to crosse , our joy to sorrow 〈◊〉 , our gaine to losse ; and when we to our wishes come most ●●ere , it often falls we haue most cause to ●eare . for suddenly a mighty tempest rose , with many a stubborn 〈…〉 winde blowes ; his barke the hillo● 〈…〉 sh●lues , the poore men forc'd to swim and saue themselues on planks and 〈◊〉 to the shore they make , and them the i stande●● for pyrate ●●ke ( haplesse misprision ● ) for they troubled long with such sea-rouen , who oft 〈◊〉 strong , had many outrages committed 〈◊〉 and these they thought to suffer such hard fate by diuine iustice , for such 〈◊〉 and spoile as had been late committed on their soile . in this suspition , 〈…〉 weary'd and faint , and now ●earce able more to helpe themselues● th' inhabitants surprise them one by one , as on the beach he lies . but him , because both by his graue aspect and habit , he the rest seem'd to direct , they held for captaine hearing him most hard ; for ouer him they for 〈◊〉 strongest gard hail'd him to th' dungeon and so hatefull made him , that they with heauy gyue and fetters lade him : his hands they manacle , and harshly speake , as fearing he the prison walls would breake . which , had it but arriv'd his daughters eare , she soone had rid him both from paine and feare . here we haue lost him , wretched and vnknowne , till robes proue rags , his head and beard o're-growne . where haue we left the elder all this while ? ( i now remember me , ) in delphos isle ; clad like endymion vpon latmos hill , on whom the moone could neuer gaze her fill . or like amintas in arcadian greene , the very next day he had phillis seene . or like adonis , fitted to the chase , whom venus met , and sweetly did embrace . had she had wings , as she had shafts and bow , saue in her stature , you could hardly know her from the loue-god cupid . now her minde she fresh and suting with her shape doth finde , ceasing her former losses to bewaile . thus with a sprightly courage she fets saile : at ev'ry coast she landeth she enquires , but findes no answer fram'd to her desires . twelue times the moone had wain'd , and fill'd her round , and yet her sister no where to be found . at length vpon the fortunat isle she lands , where then her wretched father was in bands ; and the bright damsell new instated queene . not many dayes before , the king had beene inuited , two great princes to attone ; in whose forc'd absence she now reignes alone . in which short int'rim , newes is brought to court , of a strange ship new landed in the port : but chiefely , that one passenger therein is of a choice aspect , whose beardlesse chin no manhood shewes ; they tooke him at first sight to be no other than ioves catamite : ( for such was ganimed , by all account , what time he snatcht the boy from ida mount. ) the queene ( all spirit before ) is now growne fiery to know him better by more strict enquiry , answer 's retun'd , his person is diuine , as one made sacred at apollo's shrine ; and there 's no greater sacriledge , than wrong and that to apollo shall belong . a lord is sent the yong priest to inuite : he comes , and she affects him at first sight . for nature hath a secret working still , and to her owne ends swayes the captiv'd will. nor is it wonder she so soone is woon , since such neere bloud in both their veines doth run . the delphian idoll , when he saw the state the lady bore , was much amas'd thereat ; her princely habit , and her numerous traine , the distance that she kept , thereby to gaine the more obseruance , seated in a throne , and marking with what gems her garments shone ; the diamonds that were wouen in her haire , and ev'ry thing about her then so rare : for she in all respects so far surpast his fathers daughter , when he saw her last , it neuer once could sinke into his minde , seeking a captiue , he a queene should finde . besides , her port , her gesture , garments strange , suting that countrey , bred in her such change : the disguis'd priest hath quite forgot her face , and apprehends some goddesse is in place . againe , the delphians habit did so blinde the princesse eyes , she little dream'd to finde ( though else he hardly could her knowledge scape ) a woman or a sister in that shape . and though they make a serious inter-view , looking both oft and long , yet neither knew : though an alternate sympathie appear'd , that one vnto the other was indear'd . she feasts the priest , and with such sumptuous cheare , as if apollo's selfe had then been there . some short discourse they had , the banquet ended , but nothing to their owne affaires that tended . all the choice fauors she can well affoord she freely giues : night growes , he hasts aboord ; but shee 'l not suffer him to lye so hard , for in the court his lodging is prepar'd ; and in that island whilst he makes aboad , he is to her as welcome as his god . now ( curteously compel'd ) time calls to bed , and they are both to sundry lodgings led : his chamber rich , and his attendants great . she now retyr'd , begets a stronge conceit ; which may in her the better be allow'd , since there 's no faire-one but is somewhat proud . thinks she , my beauty is of such rare note , that all who looke on me , from liking , dote . my royall husband , soueraigne of the land , swayes all his subiects ; and i him command . if any of my feature make relation , his praise he soone turnes into admiration . i am not seene in publique , but they cry , she is descended from some deitie . but what 's all this , if onely these allow my beauty , such as neuer tooke strict vow ? here 's one that 's to the votaries ally'd , by a religious oath from venus ty'd : now were there in my face such vertue found , to pierce his chaste brest with an vnseene wound ; should it tempt him , whom all lust doth abjure , to gaine the palme by merit , i am sure . but till of such , a tryall i haue made , to be still equal'd i am much afraid . shee 's now resolv'd to put her to the test , and the next morning sends to see her guest . hee 's brought into her presence ; whom she spies no sooner , but she courts him with her eyes : next , change of blushes in her lookes appeare , as if she would say something , but did feare . she then began to wooe him with her hand ; but that he would not seeme to vnderstand : then with her sighes , but all the while was mute , and she no whit the neerer in her suit . but to breake silence she is now decreed ; knowing , who spares to speake , oft failes to speed . to proue how far bright beauty can preuaile , she to this purpose frames a passionate tale. no sex , ( saith she ) no age , degree , or state , but all are subiect to the will of fate : their pow'r so strong ( i cannot say so just ) as what they bid we shall do , that we must : our wills are not our owne , nor can we do but meerely that which they enforce vs to . that their strict lawes no mortals can evade , ev'n i this day am an example made ; who apprehend the best , and would pursue it , but 'gainst mine owne best nature must eschew it . with that she blusht , and turn'd her cheeke aside , as if the loue she shew'd , she faine would hide . proceeding thus ; i that am now a wife , did once resolue to leade a vestall life ; and gladly would haue kept it to this hower , but my chast will they alter'd by their power . after my virgin girdle was vnty'de , and that i was made both a queene and bride ; my best endeauors i did then imply to keepe vnbroken our conjugall ty. but they haue brought thee from i know not whence , to make me with my nuptiall oath dispence● they haue enforc'd my lord to a fa● clime , to sort to vs conuenient place and time : if to do what ? thou dost desire to heare , looke in my face , and thou mayst reade it there . and if i to my lord proue thus ingrate , what is it but our fortunes , and his fate ? my loue-sicke thoughts are thus before thee layd ; and know , she sues that must not be gain-sayd ; for vnresistable is my desire : pause , but returne short answer . i 'le retyre . this spoke , ( as much asham'd ) away she flings . now the yong priest conceiues a thousand things : what say or do , he doth both feare or doubt ; insnar'd he is , and no way can get out . such a dadalian mase should theseus try , he ne're could finde the dore he entred by . he apprehends , what strange malicious spleenes meane women ( loue-crost ) haue ; then , what 's in queens : by them he may coniecture , as to swell more , by how much in greatnesse they excell . and than a woman , who hath greater art to search and diue into a womans heart ? as better finding how the cards were dealt , by the like passions she her selfe had felt . but for a while i must her sex forget , for by no means i must disclose her yet . he knowes he is a stranger , and alone , that to support him 'gainst the queene there 's none : how doubly now his life is layd to gage . for if oppose her suit ? her insenc't rage may proue implacable . and then againe , to yeeld to her late motion were but vaine ; since nature ( in the moulding ) did deny to lend her that which should the queene supply . if say he was a woman , and disclose his sex to her ? the princesse might suppose he was some strange impostor , to abuse apollo's name , which nothing could excuse . but that which mov'd him most , it might preuent the aime at which his trauell first was bent . and in that shape , some hope he still doth gather , in time to finde a sister or a father : to compasse which he will make future triall , and giue the lustfull queene a flat deniall . in which resolue he waits what shall succeed ; when in the queene comes , hauing chang'd her weed , which now flies loose about her , her bright haire more wantonly display'd , her breasts quite bare , saue with a slender thin transparent lawne ( scarse visible it selfe ) before them drawne . indeed i cannot to the life expresse the art she vsed in her carelesse dresse : an habit more for dalliance than for state , and yet as rich as that she put off late . in which , great care was mingled , with neglect , and each thing added to her sweet aspect . by this , let no man rashly apprehend , that lust and hatefull spouse-breach was her end ; asperse her spotlesse vertues let none dare , since she was ev'ry way as chaste as faire . it onely was an innate foeminine pride which euermore to beauty is ally'de : for where is a supposed singularitie , there ( for the most part ) can be brookt no paritie . and in the least kinde should the youth but bow to her feign'd motion , and so breake his vow ; she would haue held him impiously base , and so dismist him branded with disgrace . yet further she is constantly inclin'd , like gold to try him , that 's by fire refin'd . and therefore she appear'd in that loose vesture , with passionate looks , and an effoeminate gesture ; all things so sutable , as if she came an icy-vein'd hippolitus to inflame . he on his elbow sadly leans the while ; but shee affronts him with an amorous smile , and plucks him by the sleeue , bids him be'of cheare , tells him the way to pleasure is made cleare : intreats ( withall ) an answer , since she knowes there 's nothing can their purpose interpose . he then , as one awakened from a transe , rowseth himselfe , and casts a scornefull glanse vpon the queene , striuing to make appeare wrinkles in that smooth brow which none could beare . then said , is 't possible that one so yong should be so wicked ? that so sweet a tongue can vtter such harsh discords ? or to finde in a rare feature so deform'd a minde ? or may it be , that such as to their will haue pow'r annext , should stretch both to do ill ? great ones on earth we to the gods compare , and whilst they keepe their goodnesse such they are : but they , if once they swerue from vertue , then in the gods sight are worse than common men . for my part , proue you ill as can be ghest , or worse than yet you haue your selfe exprest , ( which scarse can be ) i 'am stedfast in my will , constant vnto my vow , and shall be still . so turnes aside . at which she seemes inrag'd , and calls to such as were to her ingag'd in the kings absence , with a brow austere said , am i not your queene , and now most neere to extreme danger ? you who haue dependance and meanes from vs ; i through your weake attendance might miserably haue suffer'd . see! this guest , whom almost i had tooke into my brest , because of his strict order ; gaue him all respect and reuerence canonicall : nay had his god been present , ( as 't is said he once came downe , either to court some maid on whom he doated ; else , when th' earths proud race in mighty battell had the gods in chase , apollo 'mongst the rest , not least affeard , fled to the earth , and kept admetus herd till that great broile was ouer : ) had he than been cast vpon this shore , as this yong man ; nay , had i lookt in his best fulgence on him , no greater fauors could i cast vpon him , than on his priest i'haue done , ( let me proclaime him to the world vnworthy such a name ) for he , who but adult'rates such a stile , ( i know not whether i should frowne or smile ) to vtter it ) would such a deed haue done , as had at that time his owne god the sunne by accident beheld his priest so base , behinde a cloud he would haue shrunke his face . my meaning you may ghesse : it was a deed so heinous and so horrid , that it need no further tongue ; my modestie ( alas ) cannot endure to tell you what it was : onely imagin it of such distaste , i had dishonor'd been , the king disgrac't . this said , her selfe into a chaire she threw , in such an angry posture , that none knew but all was serious , and about her came , asking what seruice she from them would claime , t' auenge her in the absence of the king ? when suddenly she from her seat doth spring , like an insens't virago , and then bad , a sharpe two-edg'd sword quickely might be had . scarse had the princesse spoke , but it was brought : " engins for ill are found as soone as sought . which peising in her hand , take this ( saith she ) who of you all loues best the king or me , and sheath it in the breast of that imposter , whose simple lookes doth many mischiefs foster : hasty and bold was his attempt on me ; so , sharpe and sudden my reuenge shall be . at this they started and drew backe : for tho they held the queene chast , and did likewise know her strict impose ( although seuere ) was iust , as due infliction for such capitall lust ; and that a speedy vengeance was most fit : yet none was pleas'd to haue a hand in it , because they held it impiously prophane , to wrong such as had holy orders ta'ne . she seeming more insenc't now than before , said , must i then my subiects aid implore , in absence of a soueraigne ? and their pride or neglect such , a queene must be den'yd ? hath he all his true-breasted tooke along , and left no one to right our mutuall wrong ? i now remember me , some nine months past , how desp'tat rouers on this shore were cast , villeins debosht and bloudy , sterne and bold ; and what is it for freedome or for gold these will not act ? or both these ioyn'd together ? goe fetch the captaine thence , and bring him hither ; knocke off his gyues , say i propose his peace , with large reward added to his release . a messenger is sent , who makes what speed he can t' excuse the rest from that blacke deed : for ev'ry one in deepe amasement stood , as loth to dip their hands in sacred blood . pray giue me leaue to make a short digression , of a most needfull note to make expression ; fitly'inserted here , t' auoid confusion . which else might be some maime to the conclusion . she was no sooner partner in the throne , but fearing how her father would bemone her desp'rat losse ; shee 's willing that her state he and her friends should all participate . and therefore letters were dispatch'd with speed , to signifie how all things did succeed : the journall of her trauels she recites , with ev'ry circumstance , and then inuites her father , brother , sister , ( hauing past so many dangers , and now come at last to such an eminent fortune ) they would please to leaue their natiue soile , crossing the seas , to giue her a wisht visit , since all joyes , pleasures , delights , and honors , seem'd but toyes and idle dreames ; nay ev'n the diadem it selfe , if not worne in the sight of them . too late this newes was , for vpon her losse immediatly the good man needs would crosse to delphos : then the sister him pursues , of him or her t' enquire some certaine newes ; resolv'd , abroad their trauels how to frame . so both were absent when these letters came . but the glad tydings when the brother h'ard , he for a voyage instantly prepar'd : for till he saw her in her state appeare , each day an age seemes , ev'ry houre a yeare . imagin him arriv'd vpon the coast where she whose presence he desired most , waits till the captaine of the pyrats can be thither brought ; who meagre , pale , and wan , enters , but like the picture of despaire , his head , browes , cheekes , and chin o'regrowne with haire ; his cloathes so ragg'd and tatter'd , that alas no one could ghes●e him for the man he was . besides , consider but their severall change , no wonder each to other seem'd so strange : for none of them could haue least expectation to meet there , after such long separation . therefore the queene conceiues not the least doubt , but that he was the same he was giv'n out : for a meere desp'r●t ruffian she doth take him , and in the open co●●●uence thus bespake him : thou of the seas , a rouer and a theefe , and of these late w●ackt pyrats , head and chiefe ; by the heav'ns iust doome throwne vpon our borders , and for your outrages and base disorders doom'd vnto lasting durance ; if this day i shall propose to shee a certaine way by which thou may it thine owne inlargement gaine , with all the rest of thine imprisoned traine , wilt thou accept it ? he who had not seene the sun of long , till then , casts on the queene a stedfast looke , and with some admiration of her rare beauty , makes this protestation : angell , or goddesse whether ? 't is my feare to question which you are ? for you appeare to be the one or other ; since that face had neuer breeding from a mortall race : o , but your language , tun'd to such a motion , makes me beleeue you' are she who from the ocean was thought to be emergent . elce that maid who of the braine of iupiter was said to be conceiv'd ; not borne ( although there bred ) till vulcan with an hatchet cleft his head . elce iuno , she that 〈◊〉 hymens fires , the queene of marriage and of chast desires . one of these three vnto your lot must fall , who stroue on ida for the golden ball. you speake of my inlargement : set me cleare , and were 't to coape a tygre or a beare , with theseus minotaure , or perseus whale , that huge sea-monster , who had 〈◊〉 scale lesse penetrible than brasse ; set me vpon a fierce chimaera , as bellerephon was once implov'd , ( three horrid shapes commixt ) an hiena and a crocodile betwixt , but since i needs must into mischiefe runne , your will is law , and something must be done . yet first beare record , you and all your traine , i am no such base ruffian , as to staine my hands in innocent bloud : i haue nor skill nor practise , how to rauish , rob , or kill . no pyrat , but a father much distrest , by neptune's fury shipwrackt in the quest of a lost childe , whom might i liue to see , death ( now alas ) would be new life to mee : but that 's past hope . in search of her i came , epyre my countrey , thestor is my name : and be you testates all of you , how i a wretched father , fortunes martyr dy . no sooner had he vttred that last word , and ready now to fall vpon the sword ; but out the priest steps from amongst the rest , and snatcht the weapon from her fathers brest . which forc'd out of his hand , she said , no , father , there is no cause why you should die , but rather this lustfull queene ; then aim'd to strike her dead : who stands amas'd at what her father sed . a courtier next her the keene point put by ; when suddenly the queene was heard to cry , o father , i am she you long haue sought : and with that word , about his necke him caught . this when the elder sister ( wondring ) sees , her haire with strugling fell below her knees ; seeming to those which did this change behold , as were she mantled in a shroud of gold : which made her sex apparant to their view ; so by degrees each one the other knew . how should my barren braine or pen be able t' expresse their joyes , which are not explicable ? for extasies arising from the heart by sudden chance , surcharging ev'ry part of the soules faculties , in most strange fashion make rapture to proceed from admiration : in such a pleasing diffidence they grow , they scarce beleeue what they both see and know ; of what all are assur'd , no one but feares , till joyes affects breed the effect of teares . much would be said , but none can silence breake ; all full of matter , but none pow'r to speake . in this distraction there 's a rumor growne of a yong man a stranger , and vnknowne , arriv'd at court ; who hearing the great fame of that braue queene , as far as epire came to visit her . at the word epire they are startled all : the princesse bids make way to giue him entrance . o what expectation had they then to behold one of their nation ! by reason of her letters , the queene she might happily conjecture who't might be . but the two other could not apprehend what man should be employ'd , or who should send . therefore new scruples in their thoughts begin , when by a lord-like eunuch vsher'd in , hee 's brought into the presence , and soone knowne , because assuming no shape but his owne . then suddenly they all vpon him runne ; the sisters cry out , brother ; thestor , sonne : and all at once their armes about him cast ; but were so chang'd from that he saw them last , to haue retyr'd himselfe was his intent , not vnderstanding what such greeting meant : because the elder sister at first sight appear'd to him a strange * hermophrodite : nor of the other could he knowledge haue , the sire so ragged , and the queene so braue . but finding them persist in their embraces , and seriously then looking in their faces ; partly by that , part by their tongues , at length his timerous doubts begin to gather strength . assur'd at last , e'r either sister greet , he casts himselfe low at his fathers feet : a blessing is no sooner crav'd but had . the queene commands her father to be clad in a rich habit suting his estate . which whilst her seruants haste t' accommodate , the brother now hath leisure to impart cordiall salutes from an vnfeigned heart , ( with his faire sisters now no longer strange ) which they with him as freely interchange . by this , the queene is giv'n to vnderstand , the king her lord and husband is at hand , with those two princes , 'twixt whom he had made such peace , not one the other should inuade . whom by his wisdome , after long hostilitie , he had reduc'd vnto a faire ciuilitie , contracting league betwixt them ; and as guests to triumphs , to ovations , and high feasts inuited them : his sole and maine intent , to make that league more firme and permanent . the king , before he can approch the court , of all the former newes hath full report , of father , brother , sister ; and so met , as that the island shall remaine in debt to all posteritie , where hee 's instated , to haue the bruit from age to age related . for where the place he liv'd in was obscure , the memory of this shall make 't endure , whilst there 's a summer to succeed the spring , or winter , autumne ; whilst vpon his wing time hath a feather : and shall credit win , till lachesis haue no more thred to spin . the patient reader i am loth to cloy , t' expresse their meeting , jubilee , and joy ; who doubtlesse will conceiue it to be such , though more than need , yet was not thought too much . besides , in feasts and banquets ( knew i when ) i 'de rather blunt my knife , than tyre my pen. these and the like occasions were the cause , men to their good successe gaue such applause , that one , vnto the oracle indeer'd , a stately temple to apollo rear'd . and thestor , who through neptune had the fate to finde his best lov'd childe , did consecrate to him an altar , thinking so to please the pow'r that wrackt , then sav'd him from the seas . and so the queene , since fortune was so kinde to haue her in all troubles still in minde , she in a new-built temple yearely prais'd her , who to that height from her dejection rais'd her . such as in woods and forrests haue by chance escap'd wilde beasts , through their blinde ignorance , haue had a strong conception there might bee a genius or some sp'rit in ev'ry tree , to whom their safety they ascrib'd . if passe a brooke or riuer where least danger was ; this or that water-nymph , they durst protest , had leant them aid when they were most distrest . and thus the diuell did the ethnycks foole , that would o're ev'ry groue , lawne , streame , or poole , instate goddesse or god , on whom to call ; that pow'r neglecting , who created all. at diuine worship hath been still his aime , for all idolatry from him first came . of the rebellious there be orders nine , as corresponding with the spirits diuine . in the first eminent place are those install'd as would on earth be worshipt , and gods call'd . as he that did his oracles proclaime in delphos , shadow'd by apollo's name : he that the pythian prophetesse inspir'd , as likewise those th' aegyptians so admir'd , ascribing to themselues honour and feare ; and those in sundry idols worshipt were : and of these belzebub is lord and master . prince of the second is that great distaster of sanctitie and truth , author of lies , who alwayes speakes in doubts and fallacies ; hee 's python styl'd . the third classe comprehends vessels of wrath , who haue no other ends than to to deuise all mischiefes ; belial hee is call'd , for his approv'd iniquitie . i' th fourth forme are such spirits as conuince man in his sinne , then punish him ; their prince is asmodeus . the fift scale comprises deceiuers full of fraudulent disguises ; and 't is their function , office , and condition , t' attend the deform'd witch , and damn'd magition : and of these sathan's chiefe . the sixt containes the airy potestates , who hailes and raines , thunders and lightnings haue great dom'nance in : and of these the prime lord is merasin . in the sev'nth are the furies ; they giue life to discord , war , strage , and contentious strife , then cast them vpon man in their fierce wrath : abaddon ouer these dominion hath . the eighth includes explorers that accuse : those astaroth doth as his vassals vse . the ninth and last , tempters who ambush soules , those maimon in his principat controules . now of these cacadaemons we haue ground for many names , in sacred scripture found . the word diabolus doth signifie a false accuser full of calumnie . belial is likewise read there , and the word imports an out-law without yoke or lord. knowledge acute , daemonium implies : and beelzebub is the king of flies . sathan , an aduersarie ; bohemoth , a beast : leviathan , where grosse sinnes are increast , and builded vp . such from abaddons race be styl'd , as are extermined from grace . we finde in dante 's these by obseruation , alchino , i. vnto vice an inclination . then calchabrina , i. one who doth despise all diuine grace . neither did he deuise vainly these names . an euill-biting dog cagnazzum ; coriato , a fat hog ; barbariccia , i. fraudu'lent and vniust : and libicocco , one inflam'd with lust. faraffel doth a trifler intimate ; and rubicante , fir'd with spleene and hate . briefely to passe their names o're , it would well become this place , to speake how many fell in that great conflict ; and 't is my desire , as far as leaue permits me , to enquire . most probable it is , and best agreeing with common sence , since all things that haue beeing , by naturall instinct their pow'rs extend , and faculties , all aiming at the end for which they first were made ; and nature still her ordinarie course striues to fulfill : so that all births which out of order come are monstrous and prodigious , of which , some ( although not many ) in each age we see : as likewise that sinne still doth disagree with diuine nature , and therefore their fall and proud rebellion most vnnaturall , as meere extrauagants , these reasons may induce vs to beleeue , and thinke that they are more in number that remaine in blisse , than those cast headlong to the deepe abisse . some learned rabbins haue opinion held , the number of the angels that rebell'd , and in one conjuration then compacted , out of each sev'rall ternion extracted , equall one chorus . saint iohn doth auer , that he beheld the dragon lucifer , the third part of the stars with his taile draw from the high heav'ns , ( which he in vision saw . ) but of the angels , th'exact number who shall vndertake to tell , he shall but grow from ignorance to error ; yet we may coniecture , that as in perfection they excell all other creatures ; so conclude , that likewise they exceed in multitude those that haue had , still haue , or shall haue beeing . for diuers authors are in this agreeing , mans generation hath been multiply'de aboue all other animals beside . saith daniel , thousand thousands him before stand , and 'bout him ten thousand thousands more . which thousand he thus duplicates , to show their countlesse number , which our dull and slow nature wants facultie to aphrehend . as likewise when he further would extend their legions , miriads he to miriads layes : noting to vs , of those that sound his praise the infinite armies , like a circle round , the number ending where it first was found . in iohn 't is read , a mighty voice i heard of many angels , and their troupes appear'd to be of thousand thousands . iob said well , the number of his souldiers who can tell ? 'mongst others , one much daring , his bold pen seem'd to out-strip his vnderstanding , when he would confine each chorus to containe , ( the meere chimaera of an idle braine ) saying , to each belongs ( in these blest regions ) six thousand six hundred sixty and six legions : each legion too doth ( bee'ng exactly told ) six thousand six hundred sixty six angels hold . but of their number let no man discusse further than sacred scripture warrants vs. it followes that i next make inquisition into the angels motion , a position needfull to be examin'd . know then , he is not contain'd in place , as brutes and we ; but place it selfe he in himself containes , bee'ng said to be still where his pow'r remaines . and though it passe our weake ingeniositie , yet he is knowne to be of strange velocitie ; and without passing places , can with ease or go or come at all times when he please : from heav'n to earth he can descend , and bee aboue and here in space vnmomentarie : hence , thence , he ( vndisturb'd ) hath passage faire through both the elements of fire and aire , without incumbrance or the least molest . and though it sinke not into th' ethnycks brest , hee 's without circumscription , vnconfin'd . for if these spirits , places had assign'd , and so from one into another shifted , how could they then so suddenly be lifted into the vpper heav'ns ? or thence apply themselues to th' earth in twinkling of an eye ? it is agreed vpon , the good and euill , the blessed angell , as the cursed diuell , haue all those faculties , and without aine or passing intermediat things , can gaine to what they purpose , in one instant round the spatious world , and where they please be found . those that the mathematicke , art prosesse tell vs , that 'twixt th' eight heav'n and earth's no lesse than one hundred and sev'nty millions and three of spacious miles mete by geometrie . by which account , the mighty space extending is , from the watry and tenth heav'n descending , ten times so much at least : for if a stone should from the starry and eight heav'n be throwne , and ev'ry houre passe without intermission one thousand miles in it's swift expedition , in motion still , without stay or re-calling , it must be sixty fiue yeares in it's falling . to amplifie what hath before been said , some sectifts haue their ignorance betray'd ; affirming angels are not : if they were , they , with the soule , of force must likewise beare bodies about them too , and so to bee subiect vnto our visibilitie . how vaine this is it may be eas'ly ghest , when none that hath philosophy profest , but hold , that there are substances diuine , intelligence call'd , which neuer did incline into commixtion , or knowne to require substance from th' earth , the water , aire , or fire . a second thing th' object , that if so great their number be , as that the aire 's repleat with infinit armies ? 't must be needs confest , that they should hourely whole mankinde molest . but these consider not , he that created all things out of meere nothing , hath instated them in such order , distance , and consent , one to another's no impediment . neither is any of his great works found that hath the pow'r to passe beyond his bound : as in the waters element , though far it'exceeds the earth , yet keepes within it's ba● ; and though the proud waues with curl'd billowes rore , threatning as if to swallow vp the shore ; yet by th' almighties hand their pow'r is stay'd , no inundation or great deluge made : vnlesse his wrath some sudden vengeance brings , opening heav'ns spouts , and letting loose the springs . no maruell then , that spirits be in number so many , that the very aire they comber ; and they to vs , and we to them so odious , they neither hurtfull are nor discommodious : their malice not bee'ng able to withstand those bounds prefixt by the almighties hand . for so much in iobs historie is found ; when sathan saith , he hath compast the earth round , he doth not say , in his large progresse hee hath done to man least discommoditie or harme at all not that he wanted will , but ( in himselfe ) the pow'r to hurt or kill . nor durst he touching io● make inquisition , till he from god himselfe had free permission ; who gaue him limit , and his fury s●aid vpon his outward fortunes , when he said , lo , all he hath now , at thy ●●●cy stand ; onely against his person 〈◊〉 hand . againe , when he 〈◊〉 body to him gaue captiue , his life he did command him saue , whence we may ground , though this rebellious prince great lucifer , with his adherents , since their fall retaine th' abilitie and pow'r to measure th' earth in least part of an houre ; yet without leaue they neither dare nor can vse the least violence on gods creature man. next , touching the rare knowledge which insists in them by nature ; some theologists affirme them pregnant in theologie , philosophie , mathematicks , astrologie , in musicke they are skill'd , expert in physicke , in grammer , logicke , and arithmeticke . nay , he that is among them the most low , contemn'd and vile , more than weake man doth know . nor are their reasons vaine ; for in respect a spirit is but a meere intellect , not burden'd with a body , of agilitie nimble and quicke ; therefore with much facilitie in all materials he acquainted is , from the earths superficies , to th' abisse . he knowes such vertues as in stones abide , gems , minerals , creeping wormes , and beasts ( for hide from him you nothing can ) for he doth vant still in the marble , porphyre , adamant , the corall , pumice , and the chrysolit , the smarage , topaz , and the margarit , the onyx , carbuncle , gold , siluer , lead , brasse , iron , and sulphur . he is likewise read in the proprieties of creeping things , ants , toads , snakes , serpents , ( all that the earth brings . ) of all the sev'rall fishes he hath notion , bred in fresh waters or the briny ocean . of beasts the sundry qualities he findes , lions , beares , tygres , camels , horses , hindes , the elephant , the fox , ape , asse , mule , cat , sheepe , wolfe , hare , hedge-hog , with each other , that the earth produceth . so in herbs and trees , plants , leaues , fruits , roots , seeds , juices , liquors , these no artist hath like skill in . he can tell the sev'rall qualities of fowles , and well distinguish them ; as , such and such belong to the earth , aire , or water . he is strong in further knowledge of the elements , as in their pow'r , their natures , and extents , of thunder , tempest , meteors , lightning , snow , chasemates , trajections , of haile , raine . and so with piercing eyes he hath a deepe inspection into the sunne , moone , stars , the true direction of all stars fixt or wandring ; zodiacke lines , articke and the antarticke poles , and signes , the courses of the heav'ns , the qualities , their influence , their effects , and properties . and as they haue a vertuall pow'r to know all our inferior bodies here below ; so of the sp'rits of glory or perdition , the orders , offices , and the condition . briefely , there is no creature god hath made , from the first chaos , but it may be said , whether it be abortiue or full growne , that to the angels nature it is knowne . since then so great and so profound 's their skill , infus'd into them by the makers will ; no wonder 't is , that they such strange things can , beyond the weake capacitie of man. we onely by things sensible attaine to a small knowledge , and with mighty paine ; and into error we may quickly fall : for in it is no certaintie at all . sp'rits cannot erre and be deceiv'd , as we , seeing and knowing all things perfectly , in their true reall essence : which is meant onely of naturall things , and hath extent no further . for , as angels creatures bee , th' are limited in their capacitie ; in all such things as on gods pow'r depend , or mans free-will , their skill is at an end , and vnderstand no further than reueal'd by the creator : else 't is shut and seal'd . hence comes it that the euill angels are so oft deceiv'd , when as they proudly dare to pry into gods counsels , and make show by strange predictions future things to know . this makes their words so full of craft and guile , either in doubts they cannot reconcile , or else for cettainties , false things obtruding , so in their oracles the world deluding . whose answers either were so doubtfull , and so intricate that none could vnderstand , or meerely toyes and lies for their words were , by interpointing , so dispos'd , to beare a double sence , and seeming truth to tell , whether or this or that way the chance fell . but the good angels they can no way erre : the reason is , that they themselues referre wholly to gods good pleasure , from which square and perfect rule they neuer wandring are . they iudge not rashly , hid things they desire not , and after future chances they enquire not ; nor further of ought else to vnderstand , than they are limited by his command . how many thousand traines hath sathan layd , by which he dayly doth fraile man inuade ; by entring contract as a seeming friend , thereby to draw him to more fearefull end ? of which the fathers witnesse ; for one saith , the diuell with magitions compact hath . another , that all magicke cov'nants bee meere superstition and idolatrie ; which growes from a societie combin'd betwixt the euill daemons and mankind . if these were not , why should the ciuill law , firm'd by th' imperiall sanction , keepe in awe such damn'd impostors ? for the words thus run ; many ( we know ) abstruse arts haue begun to put in practise , to disturbe the aire : vpon the innocent soules these likewise dare vomit their malice , and from the graues call spirits from rest , by diabolicall and cursed spells . all such as shall rely on things preposterous and contrary to natures course , gods people to annoy , the churches curse , them and their arts destroy . the like against these selfe-opinion'd fooles is articled in the parisian schooles . of such like miscreants 't is in esay said , we haue strooke hands to league with death , and made cov'nant with hell. how can man be exempt from this seducer , he that dar'd to tempt the sonne of god ? all these will i giue thee , if thou wilt prostrat fall and worship mee . of these compacts and couenants we finde two sorts , and both blasphemous in their kinde . the first , when willingly we seeke inspection into that art , and labour our direction from magicke bookes , or vse their circles , lines , their superstitious characters and signes . the second , when without maleuolence we search into that art , with no pretence of curiositie ; onely we vse it knowledge to gaine , and got , not to abuse it . and that is dangerous too ; all such compact league with the diuell , as in word or act , breathe words vnknowne , obscure , inserted vainly , or such things as are holy , vse prophanely ; as by obseruing certaine characters , signes , figures , angles , squares , diameters , &c. certaine dayes , houres , stars , planets , constellations , graines , numbers , instruments , of antique fashions , and these beyond their naturall operations . when sacraments , or any thing that 's holy shall be abus'd by their ridiculous folly : when images of wax or such like matter are cast into a pot and boyl'd in water : when certaine numbers , vnknowne markes or notes writ in strange coloured paper , he deuotes to superstitious vse . when as to coine of gold or siluer , or of brasse , they ioyne stamps of new characters ; and this to bee when such a planet is in such degree . such pieces did pasetis vse to weare : what e're he bought , he neuer payd too deare ; who parting from the merchant , did but name the sum he payd , and backe to him it came . when holy ceremonies ( through the malicious ) are made idolatrous and superstitious . when linnen neuer washt is vs'd ; and hee must hold a wand that 's cut from such a tree : with which he strikes the east , and then the west , the north or south , ( as to his purpose best . ) that all his haire shaues off by night or day , thinking thereby to driue the div'll away . that takes dust from a sepulchre , to vse ; or from the graue the deads bones , to abuse . or ought besides that shall seeme retrograde to reasons course , or what 's by nature made . further , vnto this cov'nant doth belong● all such as stand in their opinions strong , to meditate those fond bookes bearing name from ada , abelus , enoch , abraham , cyprian , albertus magnus , or honorius paulus , with those in magicke still held glorious ; who boast ambitiously with great ostent , this art had both it's birth and ornament either from adams custos , razael ; or else from tobits keeper , raphael . another strange booke they produce , and say 't was salomons , call'd his clavicula . these magi , by old sathan thus misguided , another volume in sev'n parts diuided , stuft with spels , charmes , oblations , ( all confusions of non-sence , and the diuels meere obtrusions ) as a worke learn'd and sacred , still prefer , to ev'ry curious yong practitioner . all these are but his subtill traines , to draw men from gods feare , and honour of his law. for in this art whoeuer striues t' excell , he strikes a lasting couenant with hell. and as in these , so likewise in past ages , he wanted not his astrologomages : for most of this prognosticating tribe , mettals vnto each planet can ascribe ; siluer vnto the moone , to the sunne was gold sacred , vnto iove copper and brasse ; to venus , white lead ; vnto saturne , blacke ; iron and steele to mars ; nor doth there lacke amber to mercury . to each of them they likewise consecrate some seuerall gem : vnto the sun the carbuncle is due , and hyacinth , of colour greene and blew . th' adamant and chrystall to the queene of night ; to saturne , th' onyx and the chrysolite ; the saphyr with the diamond , to iove ; the iasper and the magnet mars doth loue ; smaraged and sardix venus doth not hate ; nor mercury the topaz and achate . now in these stones at set houres they would cut faces , in which the heav'nly signes should put strange vertue ; so that each impressiue fashion should haue in it a sev'rall operation : ( the manner would seeme tedious ) these imprest , they held to be much nobler than the rest . as first , the signet of the sun to haue pow'r to make men wise , valiant , potent , graue , happy , but full of thoughts . the moone 's to make prosp'rous in voyages they vndertake , and gratious amongst women . ioves seale-ring doth friendship , dignities , and honours bring , to riches , office , into princes grace , to peace of thoughts , priesthood , and eminent place ; all these , if saturne nothing shall oppose . the seale of mars makes pow'rfull ouer foes , victorious , full of fortitude , audacious , if mercury shall at that time be gracious . th' impression that from venus they deriue , doth make men louely , gratious , to suruiue in princes fauors , but in womens best ; it helps in fortunat mariage , doth inuest in gracefull clergy , banisheth all care , and makes man affable and debonaire . mercury's , works to be solicitous , quicke , nimble witted , and facetious , cunning in trading , crafty , worldly wise , and apt for all commerce and merchandise , ingenious in each mechanicke trade , and fortunat in ev'ry bargain 's made . saturne's makes man of a relenting straine , a thousand wayes insidiating gaine ; to rich men deare , to hate women aboue measure , and fortunat in finding hidden treasure . and these are the delirements practis'd still by those professing naturall magicks skill . in th' heav'ns motion who so dull can bee , but knowes them of such quicke velocitie , that before they such pourtraitures can fashion , the stars , that are still mouing , change their station . nor can a figure cut in lead or gold , siluer , or other mettall , that doth hold no correspondence with the stars , then take a second nature , and the first forsake : adding to the materiall a new power , which neuer it assum'd vntill that hower . but our theologists and doctors all ( without exception ) this , plaine magicke call . saith one ; these obseruations , from the first , idolotrous are , by god himselfe accurst , and interdicted by the church : for sure we are , that what they by the stars procure . is meere deception and illusion vaine , by sathans cunning crept into mans braine . the schoole of paris doth that art thus tax ; those images of mettall or of wax , or other matter wheresoeuer sought , whether by certaine constellations wrought ; or whether they are figures that infer sculpture or forme of certaine character ; or whether that effigies be baptis'd , or else by incantation exorcis'd , or consecrate , ( or rather execrate ) obseruing punctu'ally to imitate bookes of that nature ; all we hold to bee errors in faith and true astrologie . my verse no longer shall your patience tyre ; the prose may yeeld what further you desire . amor dei est in donatione , condonatione , missione . remissione . explicit metrum tract . septimi . theologicall , philosphicall , poeticall , historicall , apothegmaticall , hierogliphicall and emblematicall obseruations , touching the further illustration of the former tractat. i began the precedent tractat with a contemplation of the great works of the almighty ; i descend now to an apprehension , what ignorance , ( or at least wilfull ignorance ) is . seneca , in octavia , saith , inertis est nescire quod liceat sibi : it is the part of a sloathfull man to be ignorant of such things , to the knowledge of which he by his industry may attaine . it is a thing worthy remarke , to obserue how the dull and stupid emulate and enuy the pregnant & learned . one not vnfitly compared them to a fox , who being hungry , and spying a peare tree laden with ripe fruit , layd all his force to the root thereof ; but finding his strength too weake , and that by his vaine shaking thereof nothing fell from thence , he departed , saying , fie vpon them , these peares are a bitter fruit , and would neuer haue agreed with my stomacke . the same fox looking vpon an asse , and imagining that his hanging testicles would euery instant fall ; after he had followed him some miles , till he was wearie , and finding himselfe frustrat of his expectation , returned back with these words ; now i consider better with my selfe , the stones of this asse are stinking and loathsom , besides they are very hard of digestion . it may be thus applied : there is no wise or discreet man but doth honour all good sciences and humane learning ; to such onely they are in contempt and scorne , whose weaknesse of iudgement , and imbecilitie of braine finde themselues vnable to attaine to such noble mysteries . it is reported of one daiglinus a mimicke in the city of constance , that hearing of a simple and ignorant man to be elected consull , came to him in a kinde of gratulation for his new honour , in these words ; o sir , i hold you to be a most fit man to vndertake this noble office of iudicature . the other demanding of him the reason why he thought so ? he made him this answer ; because , sir , you haue so husbanded your good words , and so treasured vp your wisedome , that hitherto neither of them hath been heard to proceed from you . of such wise senators there is a prouerbe amongst the germans to this purpose ; if thou hast wit which thou wouldst not be rob'd of , trust it with such an alderman ; for there it shall be most safe , because no man will suspect any such thing from him . to be ignorant in such things as concerne euery man in his priuat estate , is not onely a blemish , but a mischiefe . according to that of horace , lib. . sat. . — sed quod magis ad nos , pertinet & nescire malum est , &c. such things as most concerne vs , not to know , is ill in vs ; and therefore we must grow , to search if those instated ' boue the rest , be more in riches than in vertue blest . next , thinke vpon the means that they accite to friendship , goodnesse , or to do what 's right : and then , not onely what is good to finde , but to the soueraigne good apply thy minde . of wilfull ignorance saith salomon , qui evitat discere , incidit in mala : he that despiseth to learne , falleth into euil , prov. . therefore were my people lead captiue , because they had no knowledge ; saith esay , cap. . and in cap. . it is not a wise people , therefore hee will not haue mercy on them , that made them ; and hee that fashioned them will not spare them . and baruch , cap. . and because they had no wisedome they perished in their folly . we reade saint augustine thus : of the euill mother ignorance come two like bad daughters , deception , and doubt ; the one wretched , the other miserable ; the first pernitious , the last pestilent . bernard in one of his epistles saith , men are ignorant of many things needful to be known , either by the injurie of knowledge , the sloathfulnesse in learning , or the backwardnesse in acquiring ; yet are none of these excusable . and the same father , sup . cant. the knowledge of god and thy selfe , are both necessarie to saluation : for as from the knowledge of thy selfe the feare of god ariseth in thee , and by that knowledge thou art taught how to loue him ; so on the contrarie , from not knowing thy selfe groweth pride , and from not knowing god , desperation . and in another place ; ignorantia sui initium omnis peccati ; ignorantia dei consummato omnis peccati , &c. the blockishnesse of the minde is the stupiditie of acute reason , bred from the grosse sences of carnall intemperance . not euerie one that is ignorant is free from punishment : for such may bee excused who gladly would learne if they knew what to learn ; but such cannot be pardoned , who knowing from whom to learne , apply not their will and industrie vnto it . seneca in one of his proverbs saith , it is a more tollerable punishment not to liue at all , than not to liue a knowing man. and in another of them ; it is no lighter thing to be altogether ignorant what is lawfull , than to do that which is vnlawfull . socrates saith , where there is no capacitie , there counsell is vainly bestowed . and solon ; ignorance hath euer the boldest face , nor is it easie to be truely discouered , till it be matched by knowledge . the inscious man may be knowne by three things : he cannot gouern himselfe , because he wanteth reason ; nor resist his carnal affections , because he lacketh wisedome ; nor hath he freedome to do what himselfe desireth , because he is in bondage to ignorance . idlenesse begetteth ignorance , and ignorance ingendreth error . the three-shap'd monster sphinx is the emblem of ignorance ; which is thus expressed : quid monstrum id ? sphinx est : cur candida virginis ora , et volucrum pennas , crura leonis habet ? hanc faciem assumpsit rerum ignorantia , tanto scilicet est triplex causa & origo mali . what monster 's that ? 't is sphinx . shew me the cause why a maids face , birds wings , and lions pawes ? such shape beares ignorance , or want of skill ; and is the triple ground of so much ill . hauing somewhat discouered the defects of ignorance , let vs a little looke into the excellencie of knowledge . he that wanteth knowledg , science , and nurture , is but the shadow of a man , though neuer so much beautified with the gifts of nature . it is a saying of socrates , that in war , iron is better than gold : and in the course of a mans life knowledge is to be preferred before riches . excellent was that apothegme of pythagoras ; he that knoweth not that which hee ought to know , is a beast amongst men : he that knoweth no more than he hath need of , is a man amongst beasts : but he that knoweth all that he ought to know , is a god amongst men. the first thing we ought to study , is truly how to know god : for we reade in ieremy , let not the wise man glory in his wisedome ; let not the strong man glory in his strength ; let not the rich man glorie in his riches : but he that glorieth let him glory in this , that he knoweth me , because i am the lord who makes mercy and iugement and iustice on the earth . he is knowne by the consideration of his creatures : saith iob ; aske the beasts , and they will teach thee ; demand of the fowles of heauen , and they will declare vnto thee ; speake to the earth , and it will answer vnto thee ; the very fishes in the sea will tell thee : for who is ignorant that the hand of the lord hath made all these ? we may know him by the scriptures : search the scriptures , ( saith iohn ) because in them you thinke to haue life eternall ; and these are they that testifie of me . againe , cap. . for this is life eternall , to know thee to be the onely true god , and him whom thou hast sent , christ iesus . in the face of the prudent , wisedome shineth , saith salomon . and ecclesiastes , cap. . the wisedome of man shineth in his countenance , and the most mighty shall change his face . touching the knowledge of our selues ; be mindefull of thine owne nature , ( saith basil ) and thou shalt neuer be tumor'd with pride : so oft as thou obseruest thy selfe , so oft shalt thou know thy selfe ; and the accurat knowledge of that , is sufficient to leade thee as by the hand , to the knowledge of god. for man to acknowledge himselfe ignorant ( saith didimus ) is a great point of wisedome : and of justice , to know himselfe to be vnjust . and chrisostome saith , that hee best knoweth himselfe , who thinketh worst of himselfe . wise socrates being demanded , why hee writ no worke to leaue to future memorie ? with great modestie answered , that whatsoeuer hee could write was not worthy the paper which hee should write in . stob. and demonax being demanded , when he first began to be a philosopher ? replied , at the very first houre when i began truly to know my selfe . stob. serm. . heraclitus being a yong man , was therefore iudged to be most wise , because being asked , what he knew ? he made answer , that he knew only this , that he was able to know nothing . ex aristom . scriptis . theocritus , demanded , why being of such ability in learning and iudgment , he would write no famous work to leaue vnto succession ? replied , the reason is , because to write as i would i cannot ; and to write as i can , i will not , stob. ex aristom . bias , to induce men to the true knowledge of themselues , counselled euery man to looke vpon his owne actions in a myrrhor , that such things as appeared good and commendable , he might cherish and maintain ; but whatsoeuer sauored of suspition or deformitie , he might correct and amend . as the eye which discerneth all other obiects , yet cannot see it selfe ; so the corrupt heart of man can more accurately looke into the vices of other men , than their owne . we reade of placilla , the religious wife of the emperour theodosius , still to admonish her husband after hee came to weare the imperiall purple , that hee would not forget that hee had beene once no better than a priuat man ; and that the title of caesar should not make him thinke himselfe a god , as others before him had done : but rather calling still to minde his owne frailtie , by acknowledging himself to be gods seruant , he should proue the better soueraigne . nicephorus calistius , lib. . cap. . saith terence , in heuton . it an● comparatam , &c. is the nature of men grown to that passe , that they can looke better into other mens actions , than they can iudge of their owne ? or is the reason thereof , that in our proper affaires wee are hindered by too much joy , or too much griefe ? horace giueth vs this counsell , lib. . sat. . — teipsum concute , num tibi quid vitiorum inseverit olim natura , aut etiam consuetudo mala , &c. sift thy selfe throughly , whether there be nurst those wicked seeds of vice which nature first did plant in thee ; examining to know what other ills might from bad custome grow . fearne in neglected fields we see aspire , though it be good for nothing but the fire . perseus in his first satyr saith , — nete quaesiveris extra . and iuv. sat. . — illum ego iure despicians qui scit quanto sublimior atlas omnibus in libiae sit montibus : hic tamen idem ignoret quantum ferrata distat ab arca sacculus , è coelo discendit * gnothi seauton , &c. his iudgement i by good right may despise , who for no other cause thinks himselfe wise , than know the mountaine atlas lifts his head aboue all other hills in lybia bred : yet i from him the difference cannot wrest , betwixt a small bag and an iron-barr'd chest. to know thy selfe did first from heav'n descend ; of all thine actions then make that the end : whether thou purpose marriage to embrace , or in the sacred senat seek'st a place . thersites aim'd not at achilles shield , which merit did to wise vlysses yeeld . if being consull , doubtfull causes come to be debated ; e're thou giue thy doome , or without good aduisement silence breake , examine first what 's in thee e're thou speake ; and what thou art : whether a curtius , or a matho , or some vehement orator . nay thou must be so carefull as to know the measure of thy cheekes , lest ought might grow vnwares from thence ; and with like care entreat as well in euery small cause , as the great . thomas aquin. in his epistle of the meanes to acquire knowledge ; let this ( saith he ) be my admonition , and thy instruction , shun verbositie , speake seldome , and then to the purpose ; haue a pure conscience , and pray often ; study much , and be familiar with few : shun superfluous discourse , follow the steps of godly and deuout men : regard not from whom thou hearest what is good , and hauing heard it forget it not : what thou readest or hearest , cease not till thou dost vnderstand : be resolued of doubts , and search not too far into things which are not lawfull for thee to know . knowledge is one thing , but wisedome is a degree far aboue it ; for a man may know the world something , vnderstand himselfe a little , but be altogether forgetfull of god. for salomon saith , prov. . the feare of the lord is the beginning of wisedome . therefore it shall not be amisse to enquire , what wisedome is ? one calls it the knowledge of many and miraculous things . arist. lib. rhetor. and in another place , the knowledge of the first and most high causes . aristot. lib. . metaph. apharab . lib. de divis. philosoph . saith it is the knowledge of things euerlasting . wisedome differeth from science in this respect , because wisdome is the knowledge of things diuine ; and science , of things human. therefore we thus reade saint augustine , corinth . . cap. . wisdome is the contemplation of things eternall ; science is the occupation of things temporall . and in his booke de trinit . wee reade him thus : this is the true distinction betwixt wisedome and knowledge , that the intellectuall knowledge of things eternall belongs to wisedome ; the rationall knowledge of things temporall belongeth to science . the word sapientia commeth of sapio , which is , truly to know : and those which in antient times professed it , were called sophoi , i. wise men . for so were those famous men of greece called , namely , thales milesius , solon salaminius , chilon lacedaemonius , pittachus mytilinaeus , bias primaeas , cleobulus lyndius , periander corinthius . after whom succeeded pythagoras , who in his modesty would not cal himselfe sophus , but philosophus ; that is , not a wise man , but a louer of wisedome . his reason was , that no man can truly call himselfe wise , because wisedome solely appertaineth vnto the creator of all things . all true wisedome is to be asked of god ; as we may reade , reg. . cap. . and god said vnto salomon , because thou hast asked this thing , and hast not asked for thy selfe long life , neither asked riches for thy selfe , nor hast asked the life of thine enemies , but hast asked for thy selfe vnderstanding , to heare iudgement ; behold , i haue done according to thy words : lo , i haue giuen thee a wise and an vnderstanding heart , so that there hath beene none like thee before thee , neither after thee shall the like arise vnto thee , &c. wisedom ( saith salomon in his booke of wisedome ) cannot enter into a wicked heart , nor dwell in the body that is subiect vnto sinne . bar. . vers . . what is the cause , ô israel , that thou art in thine enemies land ? and art waxen old in a strange countrey ? and art defiled with the dead ? and counted with them that go downe to the graues ? thou hast forsaken the fountaine of wisdome : for if thou hadst walked in the way of god , thou hadst remained for euer . and againe , vers. . there were the gyants , famous from the beginning , that were of great stature , and so expert in war ; these did not the lord chuse , neither gaue he the way of knowledge vnto them , but they were destroyed , because they had no wisedome , and perished through their owne foolishnesse . who hath gone vp to heaven to take her , and brought her downe from the clouds ? who hath gone ouer the sea to finde her , and hath brought her rather than fine gold ? no man knoweth her wayes , neither considereth her paths , &c. we reade also , iob . . who hath put wisedome into the reines ? and who hath giuen the heart vnderstanding ? &c. and cap. . vers . . but where is wisedome found ? and where is the place of vnderstanding ? man knoweth not the price thereof , for it is not found in the land of the liuing . the depth saith , it is not in me : the sea also saith , it is not in me : gold shall not be giuen for it , neither shall siluer be weighed for the price thereof . it shall not be valued with the wedge of the gold of ophyr , nor with the pretious onyx , nor the saphyr : the gold nor the chrystall shall be equall vnto it , nor the exchange shall be for plate of fine gold : no mention shall be made of corall , or of the gabish . for wisedome is more pretious than pearles ; the topaz of aethiopia shall not be equall vnto it , neither shall it be valued with the wedge of pure gold , &c. the wisedome of the iust ( saith one of the fathers ) is to colour nothing by ostentation , to hide no sence by equivocation ; to loue truth because it is true , to hate falshood because it is false ; to distribute good things willingly , to suffer bad things patiently , to reuenge no injurie . but this simplicitie of the iust will be derided ; because that of the wise men of the world , the puritie of vertue is held to be foolishnes . for what to the worlds eye can sauour of greater folly , than to speake simply and truely , without mentall reseruation , and to practise any thing without crafty imagination ? to reuenge no injuries that are offered vs ? and to pray for such as speake euill against vs ? to desire pouerty , and despise riches ? not to resist him that taketh violently from thee ? and when thou art strooke on the one cheeke , that the other should be offered by thee . greg. . cap. . moral . saint bernard in one of his epistles hath these words : o vtinam saperes & intelligeres , ac novissima provideres , &c. i. o that thou wouldst be wise and vnderstand , and prouide for the last things : thou shouldest be wise in those things which concerne god , thou shouldest vnderstand such things as belong to the world , and foresee all the dangers of hell. by this means thou shouldst abhorre what is infernall , desire what is supernall , contemne what is terrestriall . ricard . de contempl. cap. . saith , nothing than wisedome is more ardently beloued ; nothing more sweetly and delightfully possessed . from hence it growes , that many would , but few can be wise . all just men may be just , that truly desire to be so . thou mayst loue wisedome , and yet want it ; but the more thou dost loue justice , the more just thou shalt be . hugo , de claus. anim. lib. . teacheth vs , that idlenesse breedeth folly , and industrie begetteth knowledge . the labour to attaine vnto knowledge is diuided into three , namely discipline , exercise , and doctrine : in our childehood is the labour of discipline ; in our youth , of exercise ; in our age , of doctrine : that what wee knew not , in our childehood we may learne ; what we learned in our childehood , we may exercise in our youth ; what wee exercised in our youth , we may teach vnto others in our age. the poets concerning wisedome we may reade thus : wisedome and vertue are the two wings by which we aspire & attaine vnto the knowledge of god. according to that of boëth . lib. . met. . sunt etenim pennae volucris mihi , quae celsa conscendant poli. quas sibi cum velox mens induit , terras perosas despicit . the feathers of a bird i wore , by which aboue the poles i soare . which when my swift minde doth embrace , all earthly things i count as base . a wise man , by others , is held to be little lesse than iupiter himselfe . as hor. lib. . epist. ad mecen . — sapiens vno minor est iove : dives , liber , honoratus pulcher , rex denique regum . the wise man somewhat is to iove inferior , rich , free , faire , honor'd , king o're kings , superior . and in another epistle of his , ad mecen . virtus est vitium fugere , & sapientia prima stultitia caruisse . — hee 's onely vertuous , that doth vice despise ; and who hates folly shall be counted wise . we reade diuers of the greeke poets to the like purpose : amongst the rest , hesiod thus interpreted : hic quidam optimus , qui per se omnia cognoscit intelligens sequentia . — hee 's the best , who can challenge as his owne , to conceiue all things needfull to be knowne , ( things due to vnderstanding ) and can call to minde before-hand , what may after fall . hee 's likewise a good man , who doth not heed warning , by others mischiefs to take ●eed ; but giues it of himselfe . but he whose pride thinkes that his owne breast doth all wisedome hide , and others iudgements to be vaine and weake , who ( saue himselfe ) will list to none that speake . i hold that man is ev'ry way vnable , to others , and himselfe vnprofitable . phocilides also we finde thus quoted : sapientiam sapiens dirigit artes coartifex , &c. the wise man knowes his wisedome how to vse : th' artificer , what art is best to chuse . 't is a true saying , and approued long , the wise man is more worthy than the strong : the fields he tills , the city he can guide , and for the ships in tempests well prouide . and ingenuous menander thus : non est sapientia possessio pretiosior , &c. than wisedome , no more rich possession ; 't is of thy selfe to make expression , and in by thoughts descend so low to learne those things thou dost not know . our speech which we so highly prise , was first inuented by the wi●e . nor can we truly call him such● who little doth , and speaketh much . wisedome doth riches far excell ; for that doth teach vs to liue well . by hearing wise men , wisedome 's caught , and none 's so wise , but may be taught . his proper losses he will hide , and make discretion still his guide . yet i ●ha● wise man needs must hate , who shall neglect his owne estate . all ages haue afforded men to this day famous , for their vertues , knowledge , and wise and witty sayings : i will giue you only a taste of some few , and those the least vulgar . one smithicus complaining of nicanor , that hee incessantly spake euill of the king , and therefore desired to haue him seuerely punished ; philip of macedon would no way assent thereto : but after hearing the same nicanor to be in great indigence and want , he sent him a great summe of mony . soone after smithicus brought him word , that in all companies nicanor spake well and nobly of him . to whom the king answered , thou seest how much better a physition i am than thou . two fellowes of notorious bad life accusing one another before the kin● ; hee gaue sentence , that the one with all speed sho●ld depart● the kingdome of macedonia , and the other with the like celeriti● follow him . the ●ame philip hauing taken a full , and when he ●ose againe spying the print of his whole body in the dust ; signing said , o the great folly of princes , whom many kingdomes ca●not content in their life , yet so small a piece of 〈…〉 suffice them in their deaths , &c. when a faire yong woman was brought to alexander late in the night , and the king demanding , why she stayd so long ? she 〈◊〉 a●swer , that she but tarried vntill she had got her husband to bed : he called to his seruants , and with an angry countenance●●ommanded them to conuey her backe to her house ; for ( said he ) by your defaul● i was but a little from being made an 〈…〉 . one parillus , numbered amongst alexanders friends , demanded a dowry of him towards the mariage of his daughters . to whom the king bad fifty talents should be presently deliuered . but he replying , that ten were sufficient . true , ( saith alexander ) for thee to receiue , but not for me to giue . when he sate in judgement , he euer vsed to stop one ●are whilest the accuser told his tale . and being asked the reason ? because ( saith he ) i reserue still one eare for the defendant . hauing made a journey to delphos , and at that time the prophetesse ( being a day prohibited ) would by no intreatie solicit the god for any answer : aristotle haled her into the temple perforce ; and by his violence being drawne thither whether she would or no , she vttered these words , thou art inuincible my sonne . at which word hee dismissed her , saying , it is enough for alexander , i receiue these words as an answer from the oracle , &c. it is said of antigonus the first king of macedonie , that being asked , why in his youth being no better than a tyrant , in his age he gouerned with such clemencie & gentlenesse ? his answer was , that in his youth he stroue to get a kingdome , and in his age hee desired to keepe it . the poet hermodotus in one of his poems had called the king , the sonne of iupiter . which when the king heard , he said , surely he that attends me in my chamber when i am forced to do the necessities of nature , was neuer of that fellowes counsell . when the souldiers and men at armes that followed scipio in africa were fled , and cato being vanquished by caesar at vtica , had slaine himselfe ; caesar said , i enuy thy death vnto thee , ô cato , since thou hast enuied vnto me the sauing of thy life . in a great battell , when one of his standard-bearers was turning his backe to haue fled● caesar tooke him by the shoulders , and turning him about , said , see fellow , yonder be they whom we fight against . when many dangerous conspiracies were abroch , and diuers of his friends wished him to be chary of his safety ; hee answered , much better it is to die at once , than to liue in feare alwayes . the inhabitants of tarracon , as a glad presage of prosperous successe , brought tydings to augustus , that in his altar a young palme tree was suddenly sprung vp . to whom hee made answer , by this it appeareth how oft you burne incense in our honour . when hee had heard that alexander hauing at two and thirtie yeares of age ouercome the greater part of the knowne world , and had made a doubt what he should finde himself to do the remainder of his life : i maruell ( said augustus ) that alexander iudged it not a greater act , to gouern well what he had gotten , than to purchase so large a dominion . it was hee who said , i found rome made of brickes , but i will leaue it of marble . which saying putteth me in mind ( considering the vncertaintie and instability of things ) of an excellent epigram composed by ianus vitalis , de roma antiqua , of antient rome : quid romam in media quaeris , novus advena roma , et romae in roma nil reperis medio ? aspice murorum molas , praerupt aque saxa , obrutaque horrenti vasta theatra situ : haec sunt roma , &c. new stranger to the city come , who midst of rome enquir'st for rome , and midst of rome canst nothing spye that lookes like rome , cast backe thine eye ; behold of walls the ruin'd mole , the broken stones not one left whole ; vast theatres and structures high , that leuell with the ground now lye . these now are rome , and of that towne th' imperious reliques still do frowne , and ev'n in their demolisht seat the heav'ns aboue them seem to threat . as she the world did once subdue , ev'n so her selfe she ouerthrew : her hand in her owne bloud she'embru'd , lest she should leaue ought vnsubdu'd : vanquisht in rome , invict rome now intombed lies , as forc'd to bow . the same rome ( of the world the head ) is vanquisher and vanquished . the riuer albula's the same , and still preserues the roman name ; which with a swift and speedy motion is hourely hurry'd to the ocean . learne hence what fortune can ; what 's strong and seemeth fixt , endures not long : but more assurance may be layd on what is mouing and vnstayd . phocion a noble counsellor of athens , of high wisedom , singular prudence , noble policie , incorrupt manners , and incomparable innocencie and integritie of life , of such admirable constancy of minde , that he was neuer known to laugh , weepe , or change countenance : he , knowing the ignorance and dissolute manners of the people ; vpon a time hauing made a very excellent oration , much commended and highly applauded by the multitude , hee turned to his friends and said , what is it that i haue spoke amisse , or otherwise than well , for which the people thus extoll mee . to demosthenes the orator ( who said vnto him , the athenians will put thee to death one day , phoci●n , when they shall grow to bee mad ) he replied , me indeed when they are mad ; but thee most certainly when they come to be in their right wits againe . alexander sending vnto him an hundred talents , hee demanded of the messengers that brought it , for what cause the king was so bountifull to him aboue others ? they answered , because hee iudged him , of all the athenians , to be a iust and honest man. when refusing the gold , he said , then let him suffer me not onely to be so reputed , but to proue me to be such an one indeed , &c. pompey being yong , and hauing done many worthy and remarkable seruices for sylla , ( who was now growne in yeares ) demanded a triumph ; which sylla opposed . but after pompey in a great confluence of people had said aloud , sylla , art thou ignorant that more people adore the sun at his rising , than his going downe ? sylla with a loud voice cried out , let him triumph . to one caius pompilius an ignorant lawyer in rome ; who being brought to giue euidence in a cause , and saying , that hee knew nothing , nor could speake any thing in the matter ; cicero replied , you thinke perchance , pompilius , that you are asked a question about some point in the law. pompey and caesar being at great debate and variance , he said , he knew not whose part to refuse , or whose side to follow . after the great battell fought in pharsalia , when pompey was fled , one nonius a great captain thinking to incourage the souldiers , bad them to be of good comfort , for there were yet seuen eagles left . to him cicero replied , thy chearing , ô nonius , might proue very aduantageous vnto vs , if we were now to fight against iayes . of one cuminius revelus ( who was chosen consull , and within two houres displaced , by reason hee was tainted of perjury ) he said , that he had one chance hapned him aboue all other in that place ; for the records were searched , in which consuls time he was consull . to one iulius curtius , belying his age because hee would be still esteemed young ; cicero said , then it appeareth , that at the same season when you and i were yong schollers first , and exercised orations together , you were not borne . and to one fabia dolabella , ( affirming shee was but thirty yeares old ) hee replied , indeed lady i haue heard as much as you speake , twenty yeares ago . demosthenes being one of the tenne whom the athenians sent embassadors to philip king of macedon ; at their returne , when eschines and philocrates ( whom philip had entertained with extaordinary courtesie aboue the rest ) had spoken royally and amply in his commendations ; praising him especially for three things , that he was of an extraordinarie beautifull aspect , that hee had a fluent and eloquent tongue , and , that he was a liberall and free drinker ; demosthenes interrupted them , and auouched publiquely , that not one of all those was seemely in a king : for the first ( he said ) belonged to women ; the second appertained to sophists and rhetoricians ; and the third to sponges . being banished the city , in his way he looking backe , lifted vp his hands toward heauen , saying , o pallas , thou lady of this city , why takest thou such delight in three the most vnluckie monsters of the world , the owle , the dragon , and the people . being reuiled by an injurious prating companion , and being forced to make reply in his owne behalfe , ( by which , scolding and loud language must needs arise ) i am now compelled ( said hee ) to vndertake such a combat , in which he that hath the vpper hand getteth the worst ; and whoso ouercommeth shall be most sure to lose the victorie , &c. it was a saying of the emperour sigismund , that those courts were onely happy , where proud men were depressed , and meeke men aduanced . the same prince being asked , what man he held worthy of a diadem ? onely such an one ( saith hee ) whom prosperitie puffeth not vp , neither can aduersitie dismay . to one who praised him aboue measure , so farre hyperbolising , that hee would needs make him more than mortall ; the emperour much displeased with such palpable flatterie , strooke him two or three blowes vpon the cheeke . who saying to the emperor , why do you strike me ? mary ( quoth the emperour ) because thou didst bite me , &c. fredericke the emperor being demanded , which of his subiects and seruants he loued best , and that were dearest vnto him ? made answer , those that feare not me more than they feare god. the same emperor , when one asked him● what hee thought to be the best thing that could happen to a man in this world ? replied , to haue a good going out of the world ? rodulphus caesar , the first that traduced the empire into the austrian family● when one asked of him , why generally all men despised the exercise of such arts as they had been taught ? but to rule and gouerne ( which was the art of arts ) no man refused ? that is no wonder , ( said hee ) because they thinke all such to be fooles , that cannot rule ; and there is no man that thinks himself a foole. but what are all these , where the wisedome to seeke after god shall be in the least kinde neglected ? god ( saith salomon ) loueth no man , if he dwelleth not with wisedome : for shee is more beautifull than the sunne , and is aboue all the order of the starres , and the light is not to be compared vnto her ; for night commeth vpon that , but wickednesse cannot ouercome wisedome . i end this argument with these few lines extracted ex antholog . sacr. iacob . billij : pythagoras olim quid sensuerit , &c. not what pythagoras in times past thought , not sharpe chrisippus by his study sought ; what plato's , or what zeno's censure was , or what th' opinion of protagoras : what anaxagoras brought forth to light , or aristotle , the learn'd stagerite : how many heathen gods there were to show , or goddesses : shall we call this , to know ? he that for such cause shall himselfe aduance , can brag of nothing but blinde ignorance . he onely can of wisedome truly bost , who knowes the father , sonne , and holy-ghost . many things are found to be monstrous & prodigious in nature ; the effects whereof diuers attribute to sundry causes : some , either to defect , or super-aboundance in nature ; others , to the power and operations of daemons , good or bad . we read , that when lucius martius and iulius sextius were consuls in rome , two mountaines remoued from their proper places , and so impetuously met together , that hauing vented a great quantitie of fire and smoke into the aire by the violence of their encounter , they returned backe againe into their owne scituation , first hauing destroyed many villages which lay betwixt them , killing much cattell : where many roman knights too aduenturous perished by the same prodegie . the same author relateth , that in the time that nero caesar wore the imperiall purple , vessus marcellus , whom the emperour had sent into the kingdome of naples , had two fields , distant the one from the other certaine furlongs ; the one was a faire greene medow , the other planted with oliue trees , which miraculously changed places ; for the oliue field was transported where the medow was , and the medow to the place where the oliues grew : and this was supposed to be done by an earthquake . this is approued for a truth by the annals of sundry learned men , bur especially remembred in the booke of the mountaines . it hath been likewise obserued , that in the sacrifice of beasts no hearts haue beene found in the bodies : for so it happened when caesar the dictator first sate in the golden chaire . cicero and pliny both report , that caius marius offering sacrifice at vtica , no heart was found in the beast : which the priest coniectured proceeded from no naturall cause . and therefore it may be thought to be the imposture of euill spirits , who to delude and abuse the people , stole the heart away from the altar ; inspiring the priest to say something thereupon , as partly foreseeing what was likely to succeed after . it is recorded also , that in the sacrifice which marcus marcellus made before he was slain in the battell fought against hannibal , that the first day the priest could finde no heart in the beast ; and the second day opening another , he found two . aulus gellius telleth vs , that vpon the same day when pyrrhus died , after the heads of the sacrificed beasts were cut off , they licked vp their owne bloud which was spilt vpon the ground . as also , that the same yeare when hannibal was vanquished by scipio ( publ. aelius and cneius cornelius being consuls ) wheat was seene to grow vpon trees . many more i could alledge to the like purpose , &c. ficin . epist. lib. . vseth these words ; prodegies hapning before or at the death of princes , come not by fortune , because they obserue order : nor by nature , by reason they are diuers amongst themselues . if therefore neither accidentally nor naturally , it must needs inferre , they arise by a more sublime intelligence , exuperant aboue the power or strength of nature . and they are referred vnto three chiefe causes . for there is person , which is the daemon familiar , which the theologists call angelus custos . then there is a power , called the keeper or gardian of the place , the house , the city , or the kingdome ; and this is tituled by the name of principate . aboue these is the sublime order or chorus of powers , daemons , or angels ; into which number or lot , by the similitude of office , the excellent minde or soule is to shift , as it were into it's owne star , there to remaine as a collegue in the same office . and as there are three authors of prodegies , so there are three kindes : the sublime classe kindleth the crested or bearded comets , prouoketh thunder , casteth out lightning , causeth incendiaries and falling starres . the power of the prouince , shaketh the prefect , ouerturneth buildings , declareth oracles , and designeth violent heats and vapours . the familiar custos or daemon begetteth dreames , causeth or disturbeth sleepes , and taketh charge of man as well in his priuat chamber , as in the streets or fields . the first giueth vs to know , that excellent spirits are not by death extinguished or neglected , but are rather transmigrated from the earth , to reigne with the powers aboue . the second fore-shewes the calamitie of a people new left destitute of a prince or gouernor ; thereby fore-warning them to preuent and prepare themselues against all imminent perils . the third giues vs warning , that the time of the last expiration being come , his friends and allyes should take notice of the diuine fauour , that his body dying , his soule still suruiueth , and that hee is not lost to his friends and familiars . this was the opinion of some philosophers . iamblic . de myster . saith , that as god oftentimes from the mouth of fooles produceth wisedome , declaring thereby , that man speaketh not , but god himselfe : so by euery sleight and vile thing hee portendeth what is to ensue , keeping still his owne super-eminence , and thereby instructing our weake vnderstanding . and guliel . pachimer . hist. lib. . saith , prodigium est divinae irae signum , &c. a prodegy is a signe of the wrath of god ; but whether it portendeth or looketh vpon things past or present , is beyond our apprehension . but this is an argument which i desire not too long to insist vpon , &c. in the discourse of lucifer and his adherents , newly fallen from grace , it will not be impertinent to speake something of his first and greatest master-piece , in tempting our first parents to sinne , by which came death . for death was not made by god , being nothing els ( as saint augustine against the pelagians saith ) but a priuation of life , hauing a name , and no essence ; as hunger is said to be a defect of food , thirst a want of moisture , and darknesse the priuation of light . it therefore hauing a name , and no being , god was neither the creator nor cause thereof . salomon saith , god hath not made death , neither hath he any pleasure in the destruction of the liuing : for he created all things that they might haue their being , and the generations of the world are preserued . and in an other place ; through enuy of the diuell came death into the world . he then being the author of sin , is likewise the author of death . and yet though he had power to tempt man to sinne , ( man hauing free-will ) he could not constraine him to giue consent . this proud angell by his owne insolence being cast from heauen , began to enuy mans felicity vpon earth ; and to that purpose entred the serpent , which is said to be more subtill than any beast of the field . and as rupertus super genesis saith , before the serpent was made the diuels organ , hee might haue beene termed most wise and prudent : for it is said in mathew , be ye therefore wise as serpents . him ( as saint chrisostome writes ) the diuell found best sitting for his hellish enterprise , and in his spirituall malice ( by meanes of his angelicall presence and excellent nature , abusing both as instruments of his falsehood and treacherie ) hee wrought with , to speake to the woman , being the weaker bodie , and therefore the lesse able to resist temptation . neither did the serpent speake vnto her , but the diuell in him ; as the good angell did in balaams asse : for the good angels and euill work like operations , but to diuers effects . petrus commestor in his scholasticall historie writeth , that at the time when the serpent tempted the woman , hee was straight , and went upright like a man ; but after the curse he was doomd , to crawle vpon the face of the earth . and venerable bede saith , that the diuell chose a serpent which had the face of a woman , quod similia similibus applaudant , that like might be pleasing to like . the holy historie doth recite three distinct punishments , of the serpent , the woman , and the man : the serpent was cursed beyond any other beast or creature , to crawle vpon his belly , and eat dust all his life time , enuy being put betweene the woman and her race on the one side , and the serpent and his race on the other ; so that man should breake the head of the serpent , and the serpent bruise the heele of man. the woman was punished by pluralitie of paines in her conception , and to bring forth her children with teares and lamentations , &c. in the next place comes man , who hauing heard and giuen consent to the words of his wife , and eaten the fruit of the forbidden tree , hee must also be punished ; god said vnto him , that the earth should be accursed for his sake , in trauel and pain should he till it all his life time , it should bring forth thornes and thistles vnto him , he should feed on the herbs of the field , and eat his bread in the sweat of his browes , vntill he was returned vnto that earth from whence he had been taken . of this great tempter the diuell , by whom sinne , death , and damnation first entred , saint augustine in one of his meditations vseth words to this purpose : the tempter was present , neither wanted there time or place ; but thou keptst me , ô lord , that i gaue not consent vnto him . the tempter came in darknesse , but thou didst comfort mee with thy light. the tempter came armed and strong ; but thou didst strengthen mee and weaken him , that he should not ouercome . the tempter came transfigured into an angell of light ; but thou didst illuminate mee to discouer him , and curbe him that he could not preuaile against me . he is the great and red dragon , the old serpent called the diuell and sathan , hauing seuen heads and ten hornes ; whom thou didst create , a derider and mocker in the great and spacious sea , in which creepe creatures without number , small and great . these are the seuerall sorts of diuels , who night and day trauell from place to place , seeking whom they may deuoure , which doubtlesse they would do , didst not thou preserue them . this is the old dragon who was borne in the paradise of pleasure , that with his taile sweepes away the third part of the stars of heauen , and casts them on the earth ; who with his poyson infects the waters of the earth , that such men as drinke thereof may die ; who prostitutes gold before him as dust ; who thinkes hee can drinke iordan dry at one draught ; and is made so that he doth not feare any . and who shall defend vs from his bitings , and plucke vs ou● of his jawes , but thou ô lord , who hast broken the head of the great dragon ? do thou helpe vs , spread thy wings ouer vs , that vnder them we may fly from this dragon who pursueth vs , and with thy shield and buckler defend vs from his hornes . it is his sole desire and continuall study , to destroy those soules whom thou hast created : and therefore , ô god , we call vnto thee , to free vs from our deadly aduersarie , who whether we wake or sleepe , whether we eat or drinke , or whatsoeuer else wee doe , is alwayes at hand night and day with his craft and fraud , now openly , then secretly , directing his impoysoned shafts to murther our soules . and yet such is our madnesse , that though we behold this dragon dayly with open mouth ready to deuoure vs , yet we notwithstanding , wanton in our sloath , are secure , before him who desireth nothing so much as to destroy vs. he alwayes waketh without sleepe , to pursue vs , and we will not awake from sleep to preserue our selues . behold , he layeth infinite snares before our feet , and spreadeth ginnes in all our wayes , to intrap our soules ; and who can auoid them ? he hath layd snares in our riches , snares in our pouertie , in our meat , our drinke , our pleasure , our sleepe , our watching , in our words , our actions , and in all our wayes . but thou , ô lord , free vs from the snares of the hunter , that wee may confesse vnto thee and say , blessed is the lord , who hath not deliuered vs into his jawes to be deuoured . my soule hath escaped as the sparrow from the snare of the hunter , the snare is destroyed , and i am now set free . amen . now of those spirits which attributed vnto themselues diuine worship and adoration , such an one was he who spake in the oracle of apollo at delphos , called the diuiner : he made choice of a virgin called pythia , who sate on a trypos or three-footed stoole , and held a rod in her hand ; and when shee deliuered any answer , was crowned with a chaplet of fresh greene lawrell . there were oracles in many other places : liber or bacchus was the oracle of the sicilians , ceres to the rhodians , diana to the ephesians , berecinthia to the romans , belus to the assyrians , iuno to the numidians , venus to the thebans and cypriots , &c. in whom poore abused idolaters reposed all their confidence , tendring their vowes and sacrifices in vaine , their ridiculous answers being meere imaginary and fabulous , as proceeding from the diuell , who is the father of lies , &c. it is worthy obseruation , to see in what absurd and more than brutish manner he abused the gentiles . the sarronides were a kinde of philosophers who vsed diuination and sacrifice among the antient gaules : these in their solemne meetings would cut the throat of a man , and by the manner of his fall , the flux of his bloud , or the separation of limbes and members , predict of future things . they had idols of immeasurable height , made of twiggs and osiers , which they stuffed and filled with liuing men , and then setting them on fire , with straw , reeds , and other things combustible , there the poore creatures died most miserably . commonly they made vse of malefactors and such as were apprehended for robberies : but for want of such offendors , they would not spare honest and innocent persons . the like we reade amongst the samothracians , obserued in the honour of ceres and proserpina , in an island where hebrus falls into the aegean sea . strabo saith , they builded colossi of wood , many parts whereof were interlaced with straw : in these they in their sacrifices were accustomed to burne beasts and men among them . and diodorus writeth , that they vsed an impiety answerable to their brutish nature ; for they would reserue men , such as were conuinced of notorious crimes , for the space of some yeares , then spit them on sharpe stakes from the fundament to the mouth , then place them vpon the piles of wood and put fire vnto them : and this was their maner of inuocation to their false gods . pomponius nela thus speaketh of them : the gaules are a proud nation , superstitious , and cruell ; for they vndoubtedly beleeue , that men are the best and most acceptable sacrifice to their gods . the greatnesse of their idols and statues is not to be wondred at , because it should seeme they were frequent in those times : for we reade in pliny , we beheld ( saith he ) huge massie statues of new inuention , which they called colossi , and were no lower than towers , but of equall height with them . amongst which hee nameth apollo capitelinus , of thirty cubits height , iupiter tarentinus , of forty cubits height ; the sunne at rhodes , seuenty ; apollo of tuskany ( which was in the librarie of the temple of augustus ) contained fifty foot in height : that which nero caused to be made , was an hundred foot high : but of the greatest zenodorus speakes , which was the statue of mercury erected in auergne a prouince belonging to the g●●les , which surpassed all others in height , bignesse , and value , being foure hundred 〈◊〉 from the basse to the crown . this sheweth , that the statues of idols belonging to the gaules were of extraordinarie and wonderfull greatnesse ; which ( as caesar saith ) they filled with liuing men , making them their sacrifices and offerings . nor were the gaules thus seduced by the diuel only , but euen the romans also : for the historiographer livy telleth vs , that after the great ouerthrow at cannas ( a towne in apulia ) by hannibal , certaine extraordinarie sacrifices were performed , by consultation had with diuers fatall bookes ; wherein a man and woman of gaule , and a man and woman of greece , were brought to the oxe market in rome , and layd along vpon the ground aliue , in a place round begu●t with stones , which neuer had been sullied with humane offering , and there sacrificed according to the romane rites and ceremonies . the like hath beene amongst the arabians , thracians , scytheans , aegyptians , and grecians : of which i will onely deliuer you what i haue read in one or two authors . dionysius halicarnaffeus to hethus , that iupiter and apollo ( vnder whose names the diuell him selfe was shadowed ) because the tenth borne of euerie male childe was not sacrificed vnto them , sent great and grieuous calamities and plagues throughout italy . and di●dorus declareth , that in his time there was at carthage an idoll of saturne and it was supposed ( saith he ) that saturne was much offended with the people , because in former times they had been wont to sacrifice vnto him the most worthy and best born of their children ; but by the successe of times , in stead of their own children , they bought and entertained others , secretly nourishing them in their houses , and after sacrificed them to their gods . the which being discouered , and they easily persuaded , that by this dissimulation and impostemus dealing , saturne was insenced against them , ( because that some of their allyes were despoiled , and part of their countrey layd waste by the publique enemie ) therefore the better to appea●● him , they sacrificed publiquely at one time two 〈◊〉 young 〈◊〉 such as were the choicest and best borne of all their nobilitie and after that , picked out three hundred 〈◊〉 , which with their owne good liking ( because they perceiued themselues to be suspected ) gaue their liues freely to be sacrificed . he that of these things desires to be further satisfied , let him reade eusebius in his ecclesiastical history , who hath many examples and discourses to this purpose , extracted out of sundry nations : affirming , that in the time of adrian , and when the euangelicall doctrine began somwhat earnestly to be embraced , these abhominable cruelties by degrees ceased , and were in short time abolished . of the prioritie and degrees that diuels haue amongst themselues , of their fall , number , motion , and excellencie of knowledge , so much hath beene spoken as may ( with safetie and without prophanenesse ) be held sufficient . and to proue that there is daemoniacall magicke needs not be questioned ; as may be gathered by the antient philosophers , tresmegistus , pythagoras , plato , psellus , plotinus , iamblicus , proclus , chalcidius , and apuleius : and of the perepateticks , theophrastus , ammonius , philoponus , avicenna , algazel , and others . saint clement witnesseth , that this art was deuised before the floud , and first by diuels deliuered vnto the gyants : and that by them cham the sonne of noah was instructed . for thus he writeth , they taught , that the diuels by art magicke might be obliged to obey men , which was done by charmes and incantations , and as out of a forge or furnace of mischiefe ( all light of pietie being substracted ) they filled the world with the smoke of that vngodly practise . for this & some other causes was the deluge brought vpon the world , in which all mankinde was destroyed sauing noah and his family , who with his three sonnes and their wiues were onely preserued . of which sonnes , cham , to one of his sonnes called nisraim , taught this diuellish art : from whom the aegyptians , babylonians , and persians deriue their progenie . the nations called him zoroaster : in whose name diuers magicall bookes were divulged , &c. it is said , that hee comprehended the whole art in an hundred thousand verses , and after in a great whirle-winde was hurried away aliue by the diuell , from the middest of his schollers , as suidas reporteth . apuleius ascribeth to the persians the inuention of two-fold magick : for they beleeued in two gods , as the authors & lords of all things ; one good , whom they stiled ormusda , and thought him to be the sunne : another euill , whom they called arimanes , or pluto . from these they deriued a double magicke ; one which consisted altogether in superstition , and the adoration of false gods ; the other in the inuestigation and search of the obscurities of hidden nature , to acquire the secrets thereof . hence some diuide this abstruse art into theurgia , white magicke , and goetia , blacke magicke , or the blacke art , otherwise called necromantia . the effects of the first they conferre vpon the good angels , and the effects of the other vpon euill : affirming the one to be lawfull , the other vnlawfull ; for so scotus parmensis with diuers other platonickes haue affirmed . but that they are both most blasphemous and impious , heare what cornelius agrippa an archimagi himselfe writeth : these be his words , this theurgia vnder the names of god and his good angels , doth comprehend and include the fallacies of the euill daemons : and though the greatest part of the ceremonies professe puritie of minde and bodie , with other externall complements ; yet the impure and vncleane spirits are deceiuing powers , and vndermine vs , that they may be worshipped as gods . to which he addeth ; the art almadel , the art notarie , the art paulina , the art of reuelations , and the like , full of superstitions , are so much the more pernitious and dangerous , by how much they appeare to the vnlearned , diuine and gratious . hence came that decree in the parisian schoole , that for god , by magicke art to compell his angels to be obedient to incantations ; this to beleeue is an error . that the good angels can be included in gems or stones , or shal consecrate or make holy any figures , images , or garments , or to doe any such things as are comprehended in their wicked arts ; to beleeue , is an errour . for , by what can these spirits which they vse in their exorcismes be thought , or called good , when they desire to be adored as gods , and to haue sacrifices made vnto them ? than which treason against the diuine majestie , there is nothing in them more alien and forrein ; they as much abhorring and detesting it , as the euill angels pursue and seeke after it . goetia in the greeke tongue signifieth impostura , or imposture : euen as necromantia commeth of nechros , mortuus , which is dead , and of manteia , which is diuinatio , as much to say as a diuination from the dead . but from definitions , i will proceed to historie . in the yeare , in a village belonging to thuringia , not far from the towne ●ena , a certaine magitian being apprehended and examined , confessed publiquely that hee learned that hellish art of an old woman of hercyra ; and said , that by her means he had often conference with the diuell , and from him had the skill to know the properties and vertues of diuers herbes and simples , which helped him in the cure of sundry diseases and infirmities . artesius a grand magitian so speaketh of the art , as if there were no difference at all betwixt white and blacke magicke : first he proposeth the characters of the planets , rings , and seales , how and vnder what constellation they ought to be made . next , what belongs to the art of prediction and telling things future , especially by the flight of birds . thirdly , how the voices of brutish animals may be interpreted and vnderstood ; adding the diuination by lots from proclus . fourthly , hee shewes the power and vertue of herbs . fiftly , what belongs vnto the attaining of the philosophers stone . sixtly , how things past , future , and present , may be distinguished and knowne . seuenthly , by what rites and ceremonies art magicke may be exercised . eightly , by what means life may be prolonged : where he tells a tale of one that liued one thousand twenty and fiue yeares , &c. the mention of these things are not , that the least confidence or credit should be giuen vnto them ; but to shew by what cunning and subtill snares the diuell workes , to intrap and intangle poore soules in his manifold deceptions and illusions . in this goeticke and necromanticke magicke , it is obserued by d. thom. gulielmus parisiensis , scotus , gerson , abulensis , victoria , valentia , spinaeus , sprangerus , navarra , grillandus , remigius , and others , that it is the foundation of a secret or expresse compact with the diuell , by the force of which , miserable men pawne and oblige their soules vnto him : he interchangeably submits himselfe to them as their vassall ; he is present as soone as called , being asked he answers , being commanded hee obeyes ; not bound vpon any necessitie , but that he may thereby intricate and indeare vnto him the soules of his clients , to destroy them more suddenly and vnsuspectedly . for the magitian hath onely a confidence that he hath empire ouer the diuell ; who againe counterfeiteth himselfe to be his seruant and vassal . eutichianus patriarch of constantinople recordeth this historie : in the time of the emperour iustinianus ( saith hee ) there liued in adana a city of cilicia , one theophilus , who was by office the steward of the church ; hee was so beloued and gratious in the eyes of all men , as that hee was held to be worthy of an episcopall dignitie . which notwithstanding he most constantly refused : and afterward being vnmeritedly accused , by such as emulated his honest life & sincere carriage , he was put by his place of stewardship : which droue him into that desperation and impotencie of minde , that by the counsell of a iewish magitian , he renounced his sauiour by an indenture writ vnder his owne hand , deliuering himselfe wholly into the empire of sathan , who was many times visible vnto him . but now miserable man what shall he doe ? hee groweth repentant of the act , and troubled in spirit , when he thinkes how much hee hath insenced his maker and redeemer , by deliuering himselfe vp a voluntarie slaue and captiue to the great aduersarie the diuell . the story saith , in this anxietie and perturbation of minde he thought it best to fly for succor to the blessed virgin mary ; and to that purpose retired himselfe to a temple consecrate vnto her , in which he tendred many supplications and prayers , ioyned with fasting and teares , making great shew of effectuall repentance . forty dayes together hee frequented the church , without intermission or cessation of weeping and praying ; presenting his blasphemous writing vpon the altar , which miraculously ( as they say ) was taken thence , and he receiued againe into gods fauor . the manner of this homage ( and others ) done to the diuell , is as followeth : first , the magitian or witch is brought before the tribunal of sathan , either by a familiar spirit , or else by a mage or hag of the same profession : hee sits crowned in a majesticke throne , round inguirt with other diuels , who attend on him as his lords , barons , and princes , richly habited . the palace seemeth wholly to be built of marble , the walls hung with gold and purple-coloured arras ; all shewing the pompe of regalitie and state . sathan himselfe from his royall seat casts his eyes round about , as if ready to incline his benigne eares to any humble suitor whatsoeuer . then steps forth a diuell of a venerable aspect , and saith , o most potent lord and master , great patron of the spacious vniuerse , in whose hands are all the riches and treasures of the earth , and all the goods and gifts of the world , this man i present before thine imperiall throne , to follow thy standard , and to fight vnder the patronage of thy great name and power ; who is ready to acknowledge thee to be god and creator of all things , & none but thee . it shall be in thy clemencie , ô most soueraigne lord , to vouchsafe this man ( or woman ) the grace of thy benign aspect , and receiue him ( or her ) into thy patronage and fauor . to which he with a graue countenance and loud oration thus answereth ; i cannot but commend this thy friend , who so cordially hath committed himselfe into our safegard and trust ; whom as our client and fauorit we accept , and promise to supply him with all felicitie and pleasure , both in this present life and the future . this done , the miserable wretch is commanded to renounce his faith and baptisme , the eucharist , and all other holy things , and to confesse lucifer his onely lord and gouernor . which is done with many execrable ceremonies , not fit to be here remembred . then is the writing deliuered , ( as was before spoken of theophilus ) written with the bloud of the left thumbe . then doth the diuell marke him either in the brow , neck , or shoulder , but commonly in the more secret parts , with the stampe or character of the foot of an hare , a blacke dog , or toad , or some such figure , by which he brands him ( as the custome was of old to mark their slaues and captiues whom they bought in the market for mony ) to become his perpetuall slaue and vassal . and this , nigerius , sprangerus , bodinus , &c. say , the wicked spirit doth , as desirous to imitate god in all things ; who in the old testament marked his chosen people with the seale of circumcision , to distinguish them from the gentiles ; and in the new testament with the signe of the crosse , which , as hieronimus and nazianzen say , succeeded that of circumcision . and as the diuell is alwayes aduerse to his creator , so hee will be worshipped with contrarie rites and ceremonies . therefore when magitians and witches present themselues vnto him , they worship him with their faces from , and their backes toward him , and somtimes standing vpon their heads , with their heeles vpward : but which is most beastly and abhominable of all , in signe of homage hee presents vnto them his taile to kisse . for so petrus burgolus and michael verdunus , with diuers other magitians besides , haue confessed . now to speak of those sorteligers , and the effects of their art. s. austin is of opinion , that pythagoras vsed characters , numbers , and letters , by which he wrought many things seeming miraculous . amongst others , he tamed a wilde beare of an vnmeasurable greatnesse and fiercenesse , making it to follow him like a dog , whithersoeuer he went or came , and at length gaue him leaue to depart againe into the desarts ; but with condition , that hee should neuer offer any violence to man or woman : which couenant ( it is said ) he kept inuiolate . coelius telleth vs , that the same pythagoras neere to tarentum spying an oxe to feed vpon beanes , called the heardsman , and bid him driue away the beast , and to forbid him from eating any more of that kinde of graine . to whom the other laughing , replied , that his oxe was not capable of such admonition , but told him his aduice had been better bestowed in his schoole amongst his schollers . which said , pythagoras hauing murmured some few words to himselfe , the oxe left eating , ran to his manger in the city , could neuer after be coupled to the yoke , but like a domesticke spaniel would take food from the hands of any man. much after this kinde is that which the laplanders , the finlanders , and the bothnienses vse● the necromancer entereth his chamber , with his wife and one companion onely ; there he takes a brasen frog and serpent , layeth it vpon an anvill , and giueth it a certaine number of blowes with an iron hammer : then after the muttering of some few magicke verses , in a great rapture he falleth downe into a trance . whilest he thus lies as seeming dead , his attendant watcheth him , lest he be troubled with flea , flie , or any such thing . at length comming to himselfe , he can resolue you of any difficultie , whose solution you before demanded . the like may be said of that superstition vsed by the magitian iamnes , schoolemaster to the emperor theophilus ; who ( as cedrenus witnesseth ) when three great commanders and captaines of the barbarous nations were vp in armes against the empire , theophilus doubtfull of the euent of that warre , desired of iamnes to be resolued thereof . who presently caused three great iron hammers to be made : which done , hee deliuered them into the hands of three strong and able men , and about mid-night , after some incantations whispered , he brought forth a statue with three heads , and commanded them with all their strength to strike vpon those three heads at once ; which they did : two of them were quite beat off , and the third was much bruised , but not decollated . by which iamnes gaue the emperour hope of victorie : and such indeed was the euent of that war ; for of those three captains two perished in the battell , and the third grieuously wounded , with the small remainder of his army got with great difficultie into his countrey . nicetas affirmeth , that euphrosine the wife of alexius angelus emperor of constantinople , was much deuoted to this kind of magicke . the count of vestrauia , by a concubine of his ( whose companie before his lawfull nuptials he had vsed ) was alike effascinated . she by the aduise of an old witch had cast an inchanted pot into a deepe well which was in a backe yard belonging to the pallace of the said earle ; by which he was made incapable of all congresse , and therefore out of all hope of any issue to succeed him . which continued for the space of three whole yeares : after which season , meeting with this gentlewoman of his former acquaintance ; after a friendly salutation had past between them , she asked him how he fared since his mariage , how his wife and hee agreed together , and how many children they had betweene them ? the earle out of those words gathering some cause of suspition , dissembling his discontent , answered , that ( he thanked heauen ) all was well at home , and that god had blest him with three sweet and hopefull children , and that his wife at the present was as great as she could well goe with the fourth . at which answer he perceiued a change of colour in her face ; when shee in a great rage said , and may i beleeue this ? then euill betide that cursed old hag , who persuaded me , that she had so wrought with the diuell that you should neuer haue child , nor haue the abilitie to be the father of any . the count smiling at this , desired to be satisfied from her , what she intended by those words . to whom she disclosed all the circumstances , how being much grieued that he had so vnkindely forsaken her , shee had dealt with a witch , who had promised vnto her , &c. telling him of the inchanted pot . which the count vpon her words causing to be searcht & found , and after burnt , his naturall vigor and vertue returned , and he was after the father of a numerous issue . one neere to this , but of greater malice , niderus reporteth to haue hapned in a towne called boltingeu : a famous conjurer called stradelin , being conuicted of sundry malefactions ; among other confessed , that for malice he bore to a man and his wife , for seuen yeares together hee had strangled seuen children in her wombe , insomuch that all hir births were abortiue . in all which time all their cattell in the same sort miscarried , and not one of them brought forth a liuing and thriuing issue . and all this was done by burying a lizard vnder the threshold of his doore , which if it were remoued , fruitfulnesse and fertilitie should come again both to her , and to their herds of cattell . vpon this free confession the threshold was searched , but no such worme or serpent found : for it is probable , that in that time it was rotten and turned to dust . but they tooke the threshold and all the earth about it , and caused them to be burned , and then the ligature ceased , and they were all restored to their former increase of progenie . the same author speaketh of one oeniponte a most notorious witch , who by making a picture of wax , and pricking it with needles in diuers parts , and then burying it vnder the threshold of her neighbours house , whom she much hated , she was tormented with such grieuous and insufferable prickings in her flesh , as if so many needles had beene then sticking at once in her bodie . but the image being found and burned , she was instantly restored to her former health and strength . but to leaue these , and come to other kindes of sorceries and witchcraft , such as we finde recorded in historie . grillandus is of opinion , that euerie magition and witch , after they haue done their homage to the diuell , haue a familiar spirit giuen to attend them , whom they call magistellus , magister martinettus , or martinellus ; and these are somtimes visible vnto them in the shape of a dog , a rat , an aethiope , &c. so it is reported of one magdalena crucia , that she had one of those paredrij to attend her , like a blacke-more . glycas telleth vs , that simon magus had a great blacke dog tyed in a chaine , who if any man came to speak with him whom he had no desire to see , was ready to deuoure him . his shadow likewise hee caused still to goe before him : making the people beleeue that it was the soule of a dead man who stil attended him . these kindes of familiar spirits are such as they include or keepe in rings hallowed , in viols , boxes , and caskets : not that spirits hauing no bodies , can be imprisoned there against their wills ; but that they seeme to be so confined of their own free-wil and voluntarie motion . iohannes leo writeth , that such are frequent in africke , shut in caues , and beare the figure of birds called aves hariolatrices , by which the magitions raise great summes of mony , by predicting by them of things future . for being demanded of any difficulty , they bring an answer written in a small scroll of paper , and deliuer it to the magition in their bills . martinus anthoni●s delrius , of the societie of iesus , a man of profound learning and iudgment , writeth , that in burdegall there was an aduocate , who in a viol kept one of these paredrij inclosed . hee dying , his heires knowing thereof , were neither willing to keepe it , neither durst they breake it : and demanding counsell , they were persuaded to go to the iesuits colledge and to be directed by them . the fathers commanded it to be brought before them and broken : but the executors humbly besought them that it might not be done in their presence , being fearefull lest some great disaster might succeed thereof . at which they smiling , flung it against the walls and broke it in pieces ; at the breaking whereof there was nothing seene or heard saue a small noise , as if the two elements of water and fire had newly met together , and as soone parted . philostratus telleth vs , that apollonius tyan●us was neuer without such rings . and alexander neapolitanus affirmeth , that he receiued them of iarcha the great prince of the gymnosophists , which he tooke of him as a rich present ; for by them he could be acquainted with any deepe secret whatsoeuer . such a ring had iohannes iodocus rosa , a citisen of cortacensia , who euery fift day had conference with the spirit inclosed , vsing it as a counsellor and director in all his affaires and enterprises whatsoeuer . by it he was not onely acquainted with all newes , as well forrein as domesticke , but learned the cure and remedie for all griefs and di●eases : insomuch that he had the reputation of a learned and expert physition . at length being accused of sortelige or inchantment , at arnhem in guelderland he was proscribed : and in the yeare the chancellor caused his ring in the publique market place to be layd vpon an anvil , and with an iron hammer beaten to pieces . mengius reporteth , from the relation of a deare friend of his , ( a man of approued fame and honestie ) this historie : in a certain towne vnder the jurisdiction of the venetians , one of these praestigious artists ( whom some call pythonickes ) hauing one of these rings , in which he had two familiar spirits exorcised and bound , came to a predicant or preaching frier , a man of sincere life and conuersation ; and confessed vnto him , that hee was possessed of such an inchanted ring , with such spirits charmed , with whom he had conference at his pleasure . but since he considered with himselfe , that it was a thing dangerous to his soule , and abhominable both to god and man , he desired to be clearely acquit thereof ; and to that purpose hee came to receiue of him some godly counsell . but by no persuasion would the religious man be induced to haue any speech at all with those euill spirits ( to which motion the other had before earnestly solicited him ) but admonished him to cause his magicke ring to be broken , & that to be done with all speed possible . at which words the familiars were heard ( as it were ) to mourne and lament in the ring , and to desire that no such violence might be offered vnto them ; but rather than so , that it would please him to accept of the ring and keepe it , promising to do him all seruice and vassallage : of which if he pleased to accept , they would in short time make him to be the most famous and admired predicant in all italy . but he perceiuing the diuels cunning , vnder this colour of courtesie , made absolute refusall of their offer ; and withall conjured them to know the reason why they would so willingly submit themselues to his patronage ? after many euasiue lies and deceptious answers , they plainly confessed vnto him , that they had of purpose persuaded the magition to heare him preach , that by that sermon his conscience being pricked and galled , he might be weary of the ring ; and being refused of the one , be accepted of the other : by which they hoped in short time so to haue puft him vp with pride and heresie , to haue precipitated his soule into certaine and neuer-ending destruction . at which the church-man being zealously inraged , with a great hammer broke the ring almost to dust , and in the name of god sent them thence to their own habitations of darknesse , or whither it pleased the higher powers to dispose them . of this kinde doubtlesse was the ring of gyges ( of whom herodotus maketh mention ) by vertue of which he had power to walke inuisible ; who by the murther of his soueraigne candaules , maried his queene , and so became king of lydia . such likewise had the phocensian tyrant , who ( as clemens stromataeus speaketh ) by a sound which came of it selfe , was warned of all times seasonable and vnseasonable , in which to mannage his affaires : who notwithstanding could not bee forewarned of his pretended death , but his familiar left him in the end , suffering him to be slain by the conspirators . such a ring likewise had one hieronimus chancellor of mediolanum , which after proued to be his vntimely ruine . concerning the mutation or change of sex , which some haue attributed to the fallacies of the diuell ; it is manifest that they haue been much deceiued therein , since of it many naturall reasons may be giuen , as is apparant by many approued histories . phlegon in his booke de mirabil . & longev . telleth vs , that a virgin of smyrna called philotis , the same night that she was maried to a yong man , those parts which were inuerted and concealed , began to appeare , and shee rose in the morning of a contrarie sex . as likewise , that in laodicea a city of syria , one aeteta after the same manner rose from her husbands side a yong man , and after altered her name to aetetus ; at the same time when macrinus was president of athens , and l. lamia and aelianus veter were consuls in rome . in the time that ferdinand the first was king of naples , one ludovicus guarna a citisen of salern , had fiue daughters , of which the two eldest were called francisca and carola ; either of which at fifteene yeares of age found such alteration in themselues , that they changed their foeminine habits , and names also , the one being called franciscus , the other carolus . in the reigne of the same king , the daughter of one eubulus being deliuered vnto an husband , returned from him altered in her sex , sued for her dowerie , and recouered it . amatus lucitanus testifieth , that in the town of erguira , distant some nine leagues from couimbrica , there liued a nobleman who had a daughter named maria pachecha , who by the like accident prouing to be a yong man , changed her habit , and called her selfe manuel pachecha . who after made a voiage into the indies , and became a valiant souldier , attaining to much wealth and honour ; and returning , married a lady of a noble family , but neuer attained to haue issue , but had an effoeminat countenance to his dying day . the like livy remembreth of a woman of spoleta , in the time of the second punicke war. but a story somewhat stranger than these is related by anthonius torquinada ; that not far from the city beneventum in spain , a countrey-man of a meane fortune married a wife , who because she was barren vsed her very roughly , insomuch that shee lead with him a most discontented life . whereupon one day putting on one of her husbands suits , to disguise her self from knowledge , she stole out of the house , to proue a more peaceable fortune elsewhere : and hauing been in diuers seruices , whether the conceit of her mans habit , or whither nature strangely wrought in her , but she found a strange alteration in her selfe , insomuch that she who had been a wife , now had a great desire to do the office of an husband , and married a woman in that place whither she had retyred her selfe . long she kept these things close to her selfe , till in the end one of her familiar acquaintance trauelling by chance that way , and seeing her to be so like vnto that woman whom hee before knew , demanded of her , if she were not brother to the wife of such a man , who had forsaken his house so many yeares since ? to whom , vpon promise of secrecy , she reuealed all , according to the circumstances before rehearsed . examples to this purpose are infinite : let these suffice for many . a strange tale is that which phlegon the freed-man of hadrianus reporteth , of which he protests himselfe to haue bin eye witnesse . philemium ( saith he ) the daughter of philostratus and charitus , fell deepely inamoured of a yong man called machates , who at that time ghested in her fathers house . which her parents tooke so ill , that they excluded machates from their family . at which she so much grieued , that soone after she died and was buried . some six moneths after , the yong man returning thither , and entertained into his wonted lodging , philemium his beloued came into the chamber , spake with him , supt with him , and after much amorous discourse , she receiued of him as a gift , a ring of iron and a cup guilt ; and she in interchange gaue him a ring of gold and an hand-kerchiefe : which done , they went to bed together . the nurse being very diligent to see that her new ghest wanted nothing , came vp with a candle and saw them both in bed together . she ouer-joyed , runneth in hast to bring the parents newes that their daughter was aliue . they amased rise from their bed , and finde them both fast-sleeping ; when in great rapture of ioy they called and pulled them to awake . at which shee rising vpon her pillow , with a seuere looke cast vpon them thus said , o you most cruell and obdurat parents ; and are you so enuious of your daughters pleasure , that you will not suffer her for the space of one three dayes to enioy her deere machates ? but this curiositie shall be little for your ease , for you shall againe renew your former sorrowes ; which hauing spoke , she changed countenance , sunke downe into the bed , and died : at which sight the father and mother were both intranced . the rumor of this came into the city , the magistrats caused the graue to be opened , but found not the body there , only the iron ring and the cup giuen her by machates . for the same coarse was then in the chamber and bed ; which by the counsell of one hillus a soothsayer was cast into the fields : and the yong man finding himself to be deluded by a specter , to auoid the ignominie , hee with his owne hands slew himselfe . possible it is , that the inferiour diuels at the command of the superiour should possesse the bodies of the dead for a time , and moue in them ; as by examples may appeare . eunapius reports , that an aegyptian necromancer presented the person of apollineus before the people . but iamblicus a greater magition standing by , told them , it was not he , but the body of a fencer who had before been slaine . when whispering a stronger charme to himselfe , the spirit forsooke the body , which falling down dead , appeared to them all to be the stinking carkasse of the fencer before spoken of , and well knowne to them all . the like is reported of one donica , who after she was dead , the diuell had walked in her body for the space of two yeares , so that none suspected but that she was still aliue : for she did both speak and eat , though very sparingly ; onely shee had a deepe palenesse in her countenance , which was the only signe of death . at length a magition comming by , where she was then in the companie of many other virgins ; as soone as hee beheld her , hee said , faire maids , why keep you company with this dead virgin , whom you suppose to be aliue ? when taking away the magicke charme which was tied vnder her arme , the body fell downe liuelesse and without motion . cornelius agrippa liuing in louvaine , had a yong man who tabled with him . one day hauing occasion to be abroad , hee left the keyes of his study with his wife , but gaue her great charge to keepe them safe , and trust them to no man. the youth ouer-curious of noueltie , neuer ceased to importune the woman till shee had lent him the key to take view of his librarie . which entring , he hapned vpon a booke of conjuration : hee reads , when straight hee heares a great bouncing at the doore , which hee not minding , readeth on ; the knocking groweth greater , & the noise louder : but hee making no answer , the diuell breakes open the doore and enters , and askes what he commands him to haue done , or why he was called ? the youth amased , and through feare not able to answer , the diuell seiseth vpon him , and wrythes his neck asunder . agrippa returneth , findeth the yong man dead , and the diuels insulting ouer him : hee retyres to his art , and calls the diuels to account for what they had done : they tell all that had passed . then he commanded the homicide to enter into the body , and walke with him into the market place where the students were frequent , and after two or three turnes to forsake the bodie . hee did so ; the body falls downe dead before the schollers ; all iudge it to be of some sudden apoplexy , but the markes about his necke and jawes make it somewhat suspitious . and what the archi-mage concealed in louvaine , ( being banished thence ) hee afterward feared not to publish in lotharinge . don sebastian de cobarruvias orozco , in his treasurie of the castilian tongue ( speaking how highly the spaniards prise their beards , and that there is no greater disgrace can be done vnto him , than to be plucked by it , and baffled ) reporteth , that a noble gentleman of that nation being dead , a iew who much hated him in his life , stole priuatly into the roome where his body was newly layd out ; and thinking to do that in death , which hee neuer durst doe liuing , stooped downe to plucke him by the beard : at which the body started vp , and drawing his sword ( that then lay by him ) halfe way out , put the iew into such a fright , that he ran out of the roome as if a thousand diuels had been behind him . this done , the body lay downe as before vnto rest , and the iew after that , turned christian. let these suffice out of infinites . hauing discoursed in the former tractat , of the astrologomagi , it shall not be impertinent to speake something concerning astrologie , which is defined to be scientia astris , a knowledge in the starres ; of which ( as pliny witnesseth in the booke of his naturall historie ) atlanta king of the mauritanians was the first inuentor . of this art the sacred scriptures in diuers places make mention : as in deutron . . . and lest thou shouldst lift vp thine eyes to heauen , and when thou seest the sun , and the moone , and the stars , with all the host of heauen , shouldst be driuen to worship them and serue them : which the lord thy god hath distributed to all people vnder the whole heauen . againe , esay . . thou art wearied in the multitude of thy counsels ; let now the astrologers , the star-gasers , and prognosticators stand vp , and saue thee from those things that shall come vpon thee , &c. now wherefore god created those blessed lights of heauen , is manifest , gen. . . and god said , let there be lights in the firmament of the heauen , to separate the day from the night , and let them be for signes and for seasons , and for dayes and yeares . againe , cap. . vers . . hereafter seed time and haruest , and cold and heat , and summer and winter , and day and night shall not cease so long as the earth endure . esay . . thus saith the lord thy redeemer , and hee that formed thee from the wombe ; i am the lord that made all things , that spread out the heauens aboue , and stretcheth out the earth by my selfe ; i destroy the tokens of sooth-sayers , and make them that coniecture , fooles ; and turne the wise men backeward , and make their knowledge foolishnesse . you shall reade also ieremy , . . learne not the way of the heathen , and be not afraid of the signes of heauen , though the heathen be affraid of such . we heare what the scriptures say : let vs now examine the philosophers . francisc. patr. de regno , lib. . cap. . saith , that iulius caesar was the most skilfull of all others in the art of astronomie , of which he published diuers learned bookes ; by which hee had knowledge to predict his owne fate , but had not the skill to auoid it . astrologie ( saith aristotle , metaph. lib. . cap. . ) hath a speculation into a sublime substance , sempiternall and sencible , which is heauen . other mathematick sciences meddle not with substances , as arithmeticke and geometrie . theon . . de anim. cap. . the nobilitie of astrologie is more ample , by reason of the more worthinesse of the subiect about which it is conuersant . astrologie ( saith alexand. aphrod . metaph. . doth not dispute of the nature of the stars , but of their course ; it onely contemplateth their motions , progresses , and regresses . plato , de republ. dial. . proueth astrologie to be not onely conducefull to agriculture and to nauigation , but also to militarie discipline . of the excellencie of astronomie you may reade pliny , lib. . cap. . of the inuention thereof . cael. rhodig . lib. . cap. . of the inuentors . iolidorus , of the vse of it concerning militarie affaires . cael. rhodig . lib. . cap. . of the truth and profit thereof . io. dansk . de saxonia , of the defence thereof . by gabriel perovanus , what things euerie one hath found by coelestiall obseruation . pliny . quantum astronomia metiuntur , tantum , astrologi mentiuntur ; saith marcil . fic . lib. . cap. . now those who giue iust reasons , why judiciarie or diuinatorie astrologie ought to be exploded and abandoned , are epiphanius , disputing against the pharisies and the manichees ; basilius hexameri , homil. . chrisost. in genes . homil. . saint augustine also greatly complaineth , how himselfe had been deceiued therewith , and inueigheth not onely against the art , but also against the professors thereof : confess . lib. . cap. . and in diuers other of his works . bion was wont to say , that those astronomers were to be held ridiculous , who when they could not discerne fishes in the water swimming towards them on the shore , yet would not blush to say , that they were able to see and discouer those hidden things which were in the heauens . stobae . serm. . it was a maxim held by ariston , that of those things whereof the philosophers search to haue inspection , some belong to vs to know , and some not , and some things are altogether aboue our reach . intimating , that the discipline of good manners di● pertaine vnto vs to know , but not vaine sophismes ; because they were not onely not profitable , but also the breeders of wrangling contentions : but astrologie and astronomie were altogether aboue our reach . stob. serm. . thales whilest he was earnestly looking vpon the starres , falling into a ditch , and comming out all bedawbed with durt , was thus taunted by his maid-seruant ; iustly , sir , is this mischance , hapned vnto you , who looke vp towards the heauens to learne what is there , being ignorant in the meane time , of what lieth before your feet . the poet accius was wont to say , that hee neuer could giue any confidence to those augurs and star-gasers , who onely filled other mens eares with aire , to furnish their own priuat coffers with gold . with this witty dilemma was favorinus wont to taunt the judicatorie astrologers ; either they predict ( saith he ) things aduerse , or prosperous : if in prosperous things they faile , thou art made miserable in thy frustrate expectation ; if in aduerse things , though they happen not , thou art made miserable by thy vaine feare . if they speake truly , and things happen vnprosperously , thou art made miserable in thy minde , before thy miserie come vpon thee : if they promise happy things , and they in time happen vnto thee ; yet from hence discommoditie notwithstanding doth arise : the expectation of thy hope will more trouble thee with doubtfull suspence , than the fruit thereof when it commeth can yeeld thee profit or delight . therefore ( he concludeth ) i wish none of any braine or vnderstanding to trouble themselues in seeking after these presaging astrologers , who presume but vainly , that they can truly predict of such things as are to come . the aegyptians hierogriphycally ( saith pier. valer. lib. . pag. ) did signifie astrologie ; per maculosam hinnulij pellem , i. by the spotted skinne of a dog-fish . it was also emblematically obserued by nestors bowle , the great cup which he vsed to quaffe in : which alciatus , emblem , expresseth thus : nestorum geminis cratera hunc accipe fundis , quot gravis argenti , &c. nestor's great bowle , with double bottoms made , forg'd out of massie siluer , was conueyd for obseruation ; being round inchac'd with golden studs , on it foure handles plac'd , on each of which a golden doue was set . which bowle the long-liv'd nestor ( much in debt to time and nature ) onely ( as 't is read ) of all the greekes , could lift it to his head , and quaffe it brim'd : for which he was commended . tell vs , ô muse , what was by this intended ? in this large goblet , of so huge a masse , heav'n with the round circumference figur'd was . next , in the siluer mettall fin'd and try'de , the colour of the firmament's imply'de . then by the golden studs , the stars are meant ; the pleiades , the foure doues represent . and by the two embossed bottoms were figur'd the greater and the lesser beare . wise nestor these by long experience knew , howeuer they seeme difficult to you . " the souldier knowes what'longs vnto the wars , but he that 's learned can command the stars . icarus the sonne of dadalus is another astrologicall emblem composed by the same author ; who flying too neere the sun , and melting his waxen wings , was precipitated into that sea which stil beareth his name . from whom this admonition is deriued : astrologus , caveat quicquam praedicere praeceps : nam cadet impostor , dum super astra volat . astrologer , beware what thou dost rashly vndergo : th' impostor aiming at the stars , ( whilst looking high ) falls low . mathesis or mathema , is as much as disciplina , and signifieth disce , or doceo . mathematri are called those arts which consist of firme demonstrations , in which those which are expert are called mathematici ; namely those which professe geometry , musicke , arithmeticke , and astronomie● the chaldaeans , who in processe of time turned astronomie into diuining astrologie , called themselues mathematicians ; by which they haue made the name notoriously infamous . iohannes picus mirandula , in astrolog . lib. . cap. . saith , that astrologie maketh not men wise : and therefore of old it was only the study of children ; and whosoeuer giueth himselfe wholly to the practise thereof , he giues great occasion and liberty to errors in philosophie . the mathematicians or judiciarie astrologers ( as tacit. lib. histor. . relateth ) are a kinde of professors , to great men vnfaithfull , and to all such as put confidence in them , deceitfull ; and their practise was altogether exploded in rome . stobaeus , serm. . de impudentia , reporteth , that ariston was wont to say of all such as gaue themselues ouer to encyclopaedia or mathematicall discipline , neglecting meane time the more necessarie study of philosophie ; that they might fitly be compared with the sutors of penelope , who when they could not enioy mistres , went about to vitiate and corrupt the maids . dion cassius tels vs , that the emperour hadrian by his skill in this mathesis could predict things future ; by which he knew varus not to be long liued : from that verse of virgil , ostendit terris hunc tantum fata , neque vltra esse sinunt , &c. — i. the fates will only shew him to the earth , and then suffer him to be no more . clemens , lib. . recognit . saith , as it happeneth vnto men who haue dreams , and vnderstand nothing of their certaintie , yet when any euent shall happen they apt their nightly fancy to that which hath chanced : euen such is this mathesis ; before somthing come to passe , they can pronounce nothing which is certaine , or to be built vpon : but when any thing is once past , then they begin to gather the causes of that which already hath the euent . by the creature oryges painted or insculpt , the aegyptians did hierogliphycally figure a mathematician : for they with great adoration honor their star sothes , which we cal canicula ; and with great curiositie obserue the time when it riseth , because they say the oryges is sencible of the influence thereof , by a certain sound which it yeeldeth ; and not onely giueth notice of it's comming , but saluteth it when it appeareth rising . pier. valer. lib. . pag. . the emblem . the emblem to conclude this tractat i borrow from iacobus catsius , emblem . lib. . which presenteth a hand out of a cloud , holding a brand in the fire ; that part which handeth being free , the other flaming ; the motto , qua non vrit . it seemeth to be deriued from eccles. cap. . . he hath set water and fire before thee , stretch out thine hand to which thou wilt . before man , is life and death , good and euill ; what him liketh shall be giuen him . so also ierem. . . and vnto this people thou shalt say , thus saith the lord , behold , i set before thee the way of life , and the way of death . and deutronom . . . i call heauen and earth to record this day against you , that i haue set before you life and death , blessing and cursing , chuse therefore life , that , &c. whoso is free , and will willingly run into fetters , what can we call him but a foole ? and he who becommeth a captiue without constraint , must be either thought to be wilfull , or witlesse . and as theopompus affirmeth , if the eye be the chuser , the delight is short : if the will ? the end is want : but if reason ? the effect is wisedome . for often it happeneth , after the choice of a momentarie pleasure , ensueth a lasting calamitie . the authors conceit hereon is this : pars sudis igne caret , rapidis calet altera flammis ; hinc nocet , illaesam calfacit inde manum . ecce , bonum deus , ecce malum mortalibus affert quisquis es , en tibi mors , en tibi vita patet : optio tot a tua ' est , licet hinc , licet inde capessus . elige , sive invet vivere , sive mori . quid tibi cum sodoma ? nihil hic nisi sulphur & ignis , quin potius placidum ( loth duce ) zoar adi . ¶ thus paraphrased : part of the brand wants fire , and part flames hot ; one burnes the hand , the other harmes it not . behold , ô mortall man , whoe're thou be , good , bad , both life and death , propos'd to thee : god giues thee choice , the one or other try ; by this thou liv'st , and thou by that shalt die . leaue sodom then , where sulphur raines in fire , and ( with good loth ) to zoar safe retyre . a morall interpretation may be gathered from the same , with this motto anexed , omnia in meliorem partem . bodinus saith , men vse to chuse a faire day , by the gray morning ; and strong beasts , by their sturdy limbes : but in choice of pleasures there is no election to be made , since they yeeld vs no profitable vse . others chuse aduocates by the throng of their clients : physitions , by the fame of their cures : and wiues , by their rich portions or dowers . and well they comply with the prouerbe , he that maketh his choice without discretion , is like one that soweth his corne he wots not when , and in the haruest expected reapeth hee knoweth not what . needfull it is therefore that wee be chary in our choice , since there are so few brought within the compasse of election . according to that of the poet. — pauci quos equus amavit iupiter , aut ardens evexit ad aethera virtus . there are but few whom vpright iove doth loue , or zealous vertue gaines them place aboue . in another place he saith , pauci laeta arva tenemus : i. there are but few of vs who attaine to the blessed fields . if morallists were so watchfull , how much more ought wee christians to be wary , how in all things proposed vnto vs , we still ( like mary in the gospell ) chuse the better part . for , liber esse non potest , cui affectus imperant , & cupiditates dominantur : i. he is not said to be free , whom his affections sway , and ouer whom his own lusts and desires haue dominion . lipsius , cent. . ad belg. epist. . saith , vt torrem semiustum ? foco qui tollit , non ea parte arripit & tractat qua incanduit , sed qua ignem nondum accepit , sic nos docet , &c. i. as hee who snatcheth a brand out of the fire , taketh not hold thereof by that part which is flaming , but rather that which hath not touched the fire ; so we ought not to meddle with the bitter and burning things of chance , but rather such as are more benign and comfortable . the authors inuention followeth : hinc rubet igne sudes , nullis crepat inde favillis , hinc poterit tangi , sauciat inde manum . res humana bifrons , tu qua iuvat arripe quicquid , te super aetherea , te regione fluit . damna suum lucrum : suagandia luctus habebit : excipis incumbens , si sapienter , onus . morosum , nec laeta iuvant , & rideat orbis , quod gemet ille tamen , quodque quaeratur habet . ¶ thus paraphrased : fire here , none there , yet is it but one brand ; one burnes , the other end scarse heats thine hand . fate hath two foreheads ; what to hate or loue , to leaue or like , is offered from aboue . losse hath it's gaine , and mourning , a reward : stoope willingly , the burden is not hard . mirth doth not please the sad ; and though fate smile , we shall finde some thing to lament the while . a meditation vpon the former tractate . i. aid me , ô lord my god , for there be three grand enemies , the flesh , the world , the diuel : who with their nets and snares insidiat mee , and now and at all times await me euill . i cannot free me from this body , nor it part from me , but still beare it i must : thou gav'st it : to destroy it i abhor ; to mar what thou hast made , i were vniust . yet when i pamper what i dare not perish , what is it lesse than mine owne foe to cherish ? ii. the world inguirts me , and fiue seuerall wayes at once inuades me ; by th' taste , touch , and smel , hearing , and sight : not one sence but betrayes the fort , and 'gainst the lord of it rebell . beauty assaults , and then the eye giues place : the syrens sing , by which the eare is taken : sweet vanities haue still the smell in chace : the touch by lust : the taste by surfet shaken thus the vain world doth with temptations round me , making those gifts that should preserue , confound me . iii. the diuell , whom our weake eyes cannot view , is therefore to be more bewar'd and fear'd , as one that man doth night and day pursue ; his wounds ( when made ) not felt , his voice not heard . he baits his hooks with pride , with gold , with treasure . a thousand ginnes are for our foot-steps layd ; bird-lime he hath , and that 's when aboue measure we dote on things by which we are betrayd , self-loue , vain-glory , fleshly lusts , ambition , all his meere traines to bring vs to perdition . iv. if i be ignorant , he prompts me then to dote on folly , wisedome to despise , to prefer ideots before learned men , and striue to be sequestred from the wise. or if that i in reading take delight , ( at sorted leisure my spare houres to spend ) the legend of some strange aduenturous knight , or fabulous toy , hee 'l to my view commend . but from mine eye the sacred scriptures keepe , persuading th' are too plaine , or else to deepe . v. or if i after learning shall enquire , and to the least perfection can attaine ; either he makes me mine owne gifts admire , or others of lesse knowledge to disdaine . or if my talent to my selfe conceale , then to search out things mysticall and hid , such as god had no purpose to reueale , but in his secret counsels hath forbid . assur'd , that 'mongst his other traines and baites , none more than curiositie god hates . vi. if i be held a famous rhetorician , able to equall herod in his phrase ; then am i puft vp with that proud ambition , preferring 'fore gods honor , mine owne praise . if a good disputant , then in the stead of finding out the truth , with truth i wrangle ; and trouble with darke sillogismes my head , what else might seeme apparant to entangle . or if into arithmeticke incline , in studying number , i ferget the trine . vii . or if theologie , ( although the best and choice of studies ) yet is that not free , nor can claime priuiledge aboue the rest : therein he rather most insnareth me . as when i , more than matter , seeke to please , with curious language or affected straine , sow to mens elbowes pillowes for their ease , more than gods honor ; couet place , or gaine : when i for feare or fauor their sinnes smother , or be i' th pulpit one , abroad , another . viii . or when gods mercies to that height i stretch , that men thereby the more presumptuous are ; or on the contrary , his judgement preach so far , as that it puts them in despaire . or when i shall exceed my strict commission , by adding or detracting from the letter : or when i make too narrow inquisition , and , than mine owne opinion , thinke none better . or in the church pretending reformation , i make my zeale a cloake to innouation . ix . or if philosophie ? the more i striue of things the naturall causes to finde out , i bring the sweeter hony to his hive ; for of my god he makes me stand in doubt . and then a thousand arguments he hath , and ev'ry of them pow'rfull to persuade ( hoping by reason to confound my faith ) and proue that all things were by nature made : and bids my weakenesse no beleefe to lend to any thing that reason shall transcend . x. he tells me , the philosophers were wise , and that by search they all things needfull knew ; their morall vertues sets before mine eyes , saith , they in act and word were iust and true : with their vprightnesse bids me then compare our liues that christianitie professe ; consider but how different they are , and how we more beleeue , and practise lesse . then , whither hath to heav'n neerer affinitie , moralitie in them , or our diuinitie ? xi . or if he proue this stratagem too weake , he wills vs after secret things enquire , into the cabinet of nature breake , and there to finde what 's worthy to admire . for there is two-fold magicke , blacke and white , studies at first ordain'd to beget wonder ; such as at once both profit and delight , amase the gods , and keepe the furies vnder : thus lulls mans sences in a pleasing dreame , till he be made his maker to blaspheme . xii . his darts and arrowes are lust , enuy , wrath , whose poysonous heads are dipt in stygian fire , and more of that corrupted nature hath , t' enflame the spleene , and poyson the desire , mortiferous all . then what shall me betide , poore wretched man ? or which way shall i turne ? thus hedg'd , thus guirt , thus ambusht on each side , immur'd with hooks , with lime-twigs , darts that burne ; when sorrow , ioy , soure , sweet , alike appeare , to be but the iust causes of my feare ? xiii . i am iealous both of hunger and repast , of sleepe , of watch , of labour , and of ease : nor know in which i more secure am plac't , because i am hourely tempted in all these . my iesting , as my anger i suspect , lest in my mirth i might some one abuse , or speake what might to his disgrace reflect , and that 's a sin i know not how t' excuse . thought ' offend in wrath be greater far , yet from the first it doth not take the skar . xiv . prosperitie i feare , as things aduerse : for as the one by sweetning oft deceiues , so when the other hath with vs conuerse , despaire or murmuring it behinde it leaues . of sinnes in secret i am more afraid than those in publique , because that 's vnseene ( being vnknowne ) doth all reproofe evade : secure , we thinke them hid behinde a skreene . and when securitie lulls fast asleepe , the tempter shoots his arrowes , and strikes deepe . xv. the flesh , in delicacie doth suggest ; the world , in vanitie ; the diuell , he in better things ; for when i am possest with carnall thoughts , the flesh then speakes to me , either importuning to lust or sleepe , to idlenesse , to pleasure , or to play , t' excesse , by feeding high , and drinking deepe . when as the world assaults another way , by arrogance , ambition , and vain-glory , tumor of heart , and things like-transitorie . xvi . when ire and wrath , and bitternesse of spleene prouokes vs vnto mischiefe , bloud , and strage ; the diuell then hath made his arrowes keene , and in such passions he doth rore and rage . when i shall feele such in my breast arise , let me assure my selfe the tempter's there : therefore at that time ought i to be wise and valiant , to oppose him without feare . his study is to compasse and inuade ; we ought to watch there be no entry made . xvii . as oft as we resist , we do subdue the great seducer . then the angels sing , and saints reioyce ( those that are still in view of the creator , heav'ns almighty king. ) that god who to this battell doth persuade vs , and looks vpon vs when we enter list , still as he spurres vs on , doth likewise aid vs against that old and crafty pannurgist : supports the weake , the willing doth defend , and crownes such as continue to the end . xviii . o giue me courage then , make strong my hand , thou that dost teach my fingers how to fight ; and lend me pow'r their fury to withstand , who would depriue me of thy glorious light , that i , who all my life time haue oppos'd my selfe 〈…〉 my selfe , and against thee , may by thy tender mercies he inclos'd , and so be 〈◊〉 they shall not ruin mee . that 〈…〉 ●is body is confin'd to dust , my 〈…〉 yet finde place among the iust. vt pila concussus , resurge● . s. michael archangel ex sumptib harbottel grimstone armig : ia droeshe●t sculpt the argvment of the eighth tractat. of sathans wiles and feats praestigious , appearing wondrous and prodigious , confirm'd by histories far sought . of novels by bad daemons wrought : and first of such is made expression , that still with mankinde seeke congression , ( to whose fall they themselues apply ) call'd succubae and incubi . to finde those further we desire , of water , earth , the aire , and fire ; and what their workings be to know , as well aboue , as here below . how authors 'mongst themselues agree , what genij and spectars bee . faunes , syluanes , and alastores , satyres , with others like to these . with stories mixt , that grace may win from such as are not verst therein . the second argument . michael , whom sathan durst oppose , can guard vs from inferior foes . the arch-angell . those sp'rits call'd daemons , some haue apprehended , are with mens iniuries oft times offended ; and when againe they humbly shall submit , they are soone pleas'd all quarrels to forget . they after diuine worship are ambitious , and when fond men grow vainly superstitious , ( as thereto by their ignorance accited ) in their idolatrous rites th' are much delighted . to them belongs the augurs diuination , and such coniectures as by th' immolation of beasts are made : whateuer did proceed from pythia's raptures , or hath been agreed to issue from vaine dreames ; all calculation by such like signes , came first by th' instigation of daemons . homer therefore gaue them stile of gods ; nor doubted in the selfe same file to number iupiter . but we , whose faith on gods knowne workes more firme assurance hath , by sacred scriptures , title daemons those who ( by him first created ) dar'd t' oppose his diuine will , and being ill affected , were for their pride headlong from heav'n dejected . some in their fall still hanging in the aire , and there imprison'd , till they make repaire to the last dreadfull doome ; and such await mans frailties hourely to insidiate : prone to his hurt , with tympanous pride inflam'd , burning with enuy not to be reclaim'd ; deceitfull , from bad purpose neuer chang'd , impious , and from all justice quite estrang'd ; and with th' inueterat malice in them bred , inuading bodies both aliue and dead . but whatsoeuer war they shall commence against vs , whether vnder faire pretence , or hostile menace , do well , and not feare ; he that the soule created , will appeare in it's defence , and if we boldly fight , put their strong forces and themselues to flight . plato , acknowledged one god alone ; the rest , whom others in the heav'ns inthrone , he daemons calls , and angels . thermegist doth likewise on one deitie insist ; and him he names great , beyond all extension , ineffable , not within comprehension . the other sp'rits lye vnder statues hid , and images , whose worship is forbid : and these the breasts of liuing priests inspire , and from the intrals ( e're they touch the fire ) pronounce strange omens . these the birds flights guide , and mannage such things as by lots are try'de : the doubtfull oracles they lend a tongue , prounouncing truths with lies , lies truths among , confounding them : all things obvolved leaue , ( deceiv'd themselues , they others would deceiue . ) they waking trouble vs , molest our sleepe ; and if vpon our selues no watch we keepe , our bodies enter , then distract our braine , they crampe ou● members , make vs to complaine of sickenesse or disease , and in strange fashion they cause vs to exceed in ioy or passion : and making vs one vniuersall wound , pretend to loose what they before had bound ; when as the wonder-seeming remedie is onely their surcease from injurie . for all their study , practise , and delight , is but to moue vs to proue opposite to the creator , as themselues haue bin , that , guilty of the same rebellious sin , by their accitements being made impure , we with them might like punishment endure . let 's heare how apulcius doth define them ; ( saith he ) these proper adjuncts we assigne them , of a thin airy body they exist , and therefore can shift places as they list ; of rational apprehension● passiue minde , eternall , and no end can therefore finde . another writes , these spirits are much joy'd at bloud-shed , when man is by man destroy'd . at riotous feasts they 'bout the tables stalke , prouoking to vaine words and obseene talke , persuading man in his owne strength to trust ; deuise confections that stirre vp to lust : and when their pow'r on any wretch hath seis'd , persuade , that with the sin god 's not displeas'd . th' assume the shape of such as are deceast , and couet to be counted gods at least . surcharg'd with joy these are not , to behold when troubles and afflictions manifold pursue the saints of god , and his elect ; as hauing in themselues a cleare inspect , by persecution , such , and tribulation , are lab'ring in the path to their saluation . but when they finde our hearts obdure and hard , to pietie and goodnesse vnprepar'd ; or when they see vs deviat and erre , and before vertue , vanitie preferre , then are they merry , they clap hands and shout , as hauing then their purpose brought about . the hunter hauing caught vs in the toile , seiseth his prey , and triumphs in the spoile . we do not reade , that sathan did once boast when patient iob had all his substance lost , nor seeing ( by th' aduantage he had ta'ne ) his sonnes and daughters by a whirle-winde slaine ; when hauing lost all , he could lose no more , and now from head to heele was but one fore : not all this mov'd him . had he made reply to her that bad him to curse god and dye , by vtt'ring any syllable prophane , then he and his would haue rejoc'd amaine . nor in pauls thirst or hunger was he pleas'd , nor when he was by cruell lictors seis'd , and hurry'd to the gaole , ( there gyv'd and bound ) or shipwrackt , in great perill to be drown'd , the barke beneath him bee'ng in pieces torne ; nor when the bloudy iewes his death had sworne , scourg'd , buffetted , and bandied vp and downe : they knew this was the way to gaine a crowne ; to them 't was rather torment worse than hell , that in these conflicts he had fought so well . who gladly had exulted in the aire , if they could once haue brought him to despaire . some sophists held daemon the part to be of the soules intellectuall facultie . we reade th' apostle thus : the wisedome wee of god , speake to you in a mysterie : ev'n the hid wisedome which to our saluation he did ordaine before the worlds creation . but to the princes of this world not showne , as left to them meere doubtfull and vnknowne : which had it been reueal'd to them , they than would not haue crucify'd that god and man , the lord of glory . some this text expound . ( building it seemes on no vncertaine ground ) that by the princes of this world , he meant the daemons , who of th' aire haue gouernment , call'd pow'rs and potestats . it cannot stand with reason , that the iewes ( without command or pow'r within themselues ) so styl'd should be , bee'ng subiects to the roman monarchie . neither can properly we make restriction to pilat , who had then the jurisdiction of rome in his owne hand , because that hee labor'd in all he could to set him free ; said , he could finde no fault with him . and when , at th' instance of those bloudy minded men , he spake that sentence , ( which he would haue stayd ) he call'd for water , and in washing said vnto all those that then about him stood , lo , i am guiltlesse of this iust mans blood . these were the princes , by whose ignorant pride the lord of glory was condemn'd , and dy'de . they knew him to be man , cleane , without spot ; but for the sonne of god they knew him not . had they but knowne his innocent bloud was shed to revive those who in their sinnes lay dead● and ransome them from their insidiation , ( as being the sole meanes of our saluation ) sathan then durst not boldly to haue venter'd , and into iudas ( call'd iscariot ) enter'd : for he by finding that , might eas'ly know 't would be of his owne kingdometh ' ouerthrow . let 's heare prudentius : of the sincere way , we may presume god is the guide and stay : there 's but one path , through which , whom hee electeth , ( lest they should wander ) he himselfe directeth . it lies vp a steepe hill that 's hard to clime , and the more difficult , the more sublime . at the first entrance nothing doth appeare but what is intricate , horrid , austere , sad , and still threatning danger : when thy feet hath measur'd it to the end , thou then shalt meet with all things sweet and pleasant , sights excelling , and pretious riches with aboundance swelling . all objects then shall shew both cleare and bright , as being luster'd by eternall light : then nothing shall seeme difficult or hard , but of thy labor thou shalt reape reward . yet in thy trauell vp this craggy hill thou shalt finde sathan at thine elbow still , persuading thee a smoother road to tread , to which a thousand paths and by-wayes lead ; through which the bearded sophist he mis-guides : the vsurer there , with vnsuspected strides walks merrily ; and he whom honor blindes , a pleasant journey to destruction findes . some by the tongues of birds he doth allure , and others by vaine auguries assure , by trusting too much to vaine prophesies , and the mad sibils trifling ambages . some he by magicke spels doth headlong driue ; others by knowledge , though demonstratiue . but take thou heed of this sweet erring way , in which by thousand turnings thou mayst stray ; hauing a guide that teacheth diuiation , and turnes thee from the path of thy saluation . incredible it seemes , beleev'd by few , and yet by autient writers held for true , that the bad spirits at their pleasure can assume the shape of woman or of man , and with each sex carnall commixtion vse , fraile mankinde to dishonor and abuse . those that in masculine shape with women trade , call'd incubi : the other that are said to put on foeminine feature , and so lye prostrat to man● are called succubae . nor do they vse such damned copulation because in it they take least delectation : but rather by such diuellish commission , to draw men headlong with them to perdition . the substance by the which they generat , and how't is transfus'd , whoso would vnderstand , let them the bookes of scotus well peruse ; it is no subiect for my modest muse. yet that such are , ( though i should silent be ) heare what saint austin saith ; 't is told to me , ( by men of worth , whose faith i cannot blame , and such as were eye-witnesse of the same ) the faunes and other sylvan beasts most rude , gotish in act , and by the multitude call'd incubi , insidiat by the way women , to make of them their lustfull prey . all germany with witches much annoyd , two graue and learned men , before employd in many causes both of depth and weight ) were chosen by pope innocent the eight , and a large patent granted therewithall , t' extirp the witches thence in generall . these two affirme , they oftentimes haue been where such old crones and beldams they haue seen flat on their backes , vsing th' immodest fashion , as in the very act of generation , mouing their bodies ; yet to th' outward eye no sp'rit perceiv'd of any stander by . but the foule act imagin'd to be past , a filthy noysome vapor rose at last , ( in bignesse of a man ) from her embrace , and at the instant vanisht from the place . in their large stories it is likewise read , husbands haue tooke these incubi in bed with their faire wiues , their figures by them stretcht : which seeing they haue run and weapons fetcht . but th' one soone vanisht from their soft embraces ; th' other call'd jealous fooles , vnto their faces . not far from rotemburch this chance befell : one of these sp'rits ( it seemes new rais'd from hell ) makes himselfe suitor to a maid , yong , faire , louely , wel featur'd , and a great mans heire : he haunts the house , makes shew of mighty treasure , but , more than all , to loue her aboue measure : yet that his liuing lies far off , pretends . his noble host inuites him , with his friends , to diuers feasts and banquets . my braue wooer before he comes , rich presents sends vnto her : to make his way , the seruants he bribes round , bespeakes the rarest musicke can be found ; the night he reuels , and he sports the day , and all in hope to beare the wench away : his prodigall expences grow so hye , his host suspects whence he should haue supply , especially his land lying so remote . meane time the maid from liking growes to doat , thinking to haue her fortunes much encreast , and she be made a princesse at the least . but e're the contract , the good man in feare he might be other than he did appeare , inuites one day , together with his ghest , a retyr'd man that deuout life profest , and was of most religious conuersation . he at the table frames a disputation concerning sanctity and holy things , and still for euery proofe he scripture brings . at which my lusty louer alters face , and saith , that a full table is no place for such discourse , but sportiue jests are best , and pleasant talke , to make the meat disgest . the good old man perceiuing by his looke and change of cheare , he gospell could not brooke , rose at the table , and cry'd out amaine , auaunt thou fiend , with thy infernall traine ; thou hast no pow'r ( howeuer thus disguis'd ) o're them who in christs name haue beene baptis'd : the roaring lion shall not vs deuour , that in his bloud are ransom'd from thy pow'r . these words , with such like , were no sooner spoke , but he with all his traine vanisht like smoke , and of his people they no more could finde , sauing three ougly bodies left behinde , ( with a foule stench ) and they were knowne to bee felons before-time strangled on a tree . now of those sp'rits whom succubae we call , i reade what in sicilia did befall : rogero reigning there , a yong man much practis'd in swimming ( for his skill was such that few could equall him , ) one night bee'ng late sporting i' th sea , and thinking then his mate had been before him , catcht him by the haire , to drag him to the shore ; when one most faire appear'd to him , of a most sweet aspect , such , a censorious cynicke might affect , though he had promis'd abstinence . her head seem'd as in golden wires apparelled ; and lo , quite naked shee 's before him found , saue that her modest haire doth cloath her round . astonisht first to see so rare a creature , richly accomplisht both in face and feature , he viewes her still , and is surpris'd at last ; and ouer her his vpper garment cast , so , closely brought her home , and then conueyd her to his priuat chamber , where she stayd so long with him , that he with her had won such grace , she was deliuer'd of a son within some forty weekes . but all this while , though she had lent him many a pleasant smile , ( not making anything betwixt them strange , that wife might with her husband interchange ) she neuer spake , nor one word could he heare proceed from her ; which did ●o him appeare something prodigious . besides , it being knowne how this faire sea● borne venus first was growne in his acquaintance : next , how his strange sute came first , and that she still continu'd mute ; a friend of his that had a seeming care both of his bodie and his soules welfare , told him in plaine termes , he was much mis-led , to entertaine a spectar in his bed . at which words both affrighted and inrag'd , to thinke how desp'ratly he had ingag'd both soule and body ; home he posts with speed , and hauing something in himselfe decreed , first mildely treats with her , and after breakes into loud termes , yet still she nothing speakes . at this more angry , to haue no reply , he takes his sword , and sonne , ( then standing by ) and vowes by all the oathes a man can sweare , vnlesse she instantly deliuer there , both what she is ? how bred ? and whence she came ? and vnto these , particular answer frame ; his purpose is ( receiue it how she will ) the pretty babe ( betwixt them got ) to kill . after some pause , the succubus reply'd , thou onely seek'st to know what i would hide : neuer did husband to himselfe more wrong , than thou in this , to make me vse my tongue . after which words she vanisht , and no more was thenceforth seene . the childe ( threatned before ) some few yeares after swimming in the place where first the father saw the mothers face , was from his fellowes snatcht away and drown'd by the same sp'rit ; his body no where found . besides these , marcus vpon psellius , findes to be of maligne spirits sundry kindes , that beare in the foure elements chiefe sway : some fiery , and aetherial are , and they haue the first place . next , spectars of the aire , water , and earth , ( but none of them that dare beyond their bounds ) others that all light fly , and call'd subterren , or lucifugi . vnto the first , those prodigies of fire falling from heav'n ( which men so much admire ) the learn'd ascribe : as when a burning stone dropt from the sky into swi●t aegion . a floud in persia , in darius dayes : as when three moones at once in splendant rayes ( with a huge bearded comet ) did appeare to all mens wonder , in the selfe same yeare pope iohn , the two and twentieth , by his pow'r curst lewis bavarus then emperour , because he cherishr in litigious hope , petrus carbariensis , anti-pope . as when three sunnes at once sho● in the sky , of equall sise , to all apparantly . neere to the village cal'd taurometane in sicily , a merchant bred in spaine , coasting that way , sees where before him stand ten smiths , and each a hammer in his hand , about them leatherne aprons : and before he can aduise well , he espies ten more ; and one aboue them all ( like vulcan ) lame , so shapt , that you would take him for the same describ'd in homer . him the merchant asks , to what place they were bound ? about out tasks , vulcan replies : is it to thee vnknowne , how famous we are late in aetna growne ? which if it be , lag but a while behinde , and see what thou with thousands more shalt finde . to whom the merchant ; what worke can there bee for men of your profession , where we see nothing but drifts of snow , the mountaines clad in winters cold , where no fire can be had ? that shall be try'd ( said vulcan once againe ) and with that word he vanisht with his traine . at which the merchant with such feare was strooke , that all his limbes and joints were ague-shooke : to the next house his faint steps he applies , and had no sooner told this but he dies . his life set with the sun. e're mid-night came , the vast sicilian mount was all on flame , belching forth fire and cinders , and withall , such horrid cracks as if the rocks would fall , and tumble from their height , into the plaine , mixt with such tempests both of haile and raine , such bellowing shriekes , and such a sulphur smell , as had it been the locall place of hell. this dismall night so dreadfull did appeare vnto all such as did inhabit neere , they left their houses , to seeke dens and caues , thinking no place so safe then as their graues . and of this nature are those fires oft seene neere sepulchres , by which many haue beene deluded much , in church-yards and such places , where the faint-hearted scarce dare shew their faces . such are the ignes fatui that appeare to skip and dance before vs ev'ry where . some call them ambulones , for they walke sometimes before vs , and then after stalke . some call them leaping goats ; and these we finde all to be most malicious in their kinde , by leading trauellers out of their way , else causing them mongst theeues or pit-falls stray ; and such are sulphur-colour'd : others , white , and these haunt ships and sea-men in the night , and that most frequent when a tempest 's past , and then they cleaue and cling close to the mast . they call it helena if one appeare , and then presage there 's some disaster neere . if they spie two , they iudge good shall befall them , and these ( thus seene ) castor and pollux call them . and from that kinde of sp'rits the diuination held in fore-times in such great adoration , okumanteia call'd , seemes to haue sprung ; as likewise those by th' antient magi sung , onichomanteia , libonomantia , capnomantia , piromantia , and thurifumia . but i cannot dwell on circumstance , their sev'rall rites to tell . spirits of th' aire are bold , proud , and ambitious , envious tow'rd mankinde , spleenfull , and malicious : and these ( by gods permission ) not alone haue the cleare subtill aire to worke vpon , by causing thunders and tempestuous showr's , with harmefull windes : 't is also in their pow'rs t' affright the earth with strange prodigious things , and what 's our hurt , to them great pleasure brings . of their so rare effects stories are full ; amongst the attribates , it rained wooll . in good saint ambrose time two armies ●ought in the aires region , and great terror brought vnto all france ; hugh capet making claime vnto the crowne , ( if we may credit fame , and histories , which are not writ in vaine ) there fell from heav'n great store of fish and graine . philostratus ( in whom was found no flaw ) writes , apollonius 'mongst the brachmans saw two tombes , which opened , windes disturb'd the aire ; but shut , the sky was calme , the season faire . eunapius and suidas both record , how sepater could with one magicke word command the windes ; and was adiudg'd to dye , because he kept them fast , when as supplye of corne vnto byzantium should be brought . but ( to spare these ) had we no further sought than sacred historie ; in iob we finde , how sathan did stir vp a mighty winde , which where his sonnes and daughters feasting were , did the whole house demolish , rend and teare . the finnes and laplands are acquainted well with such like sp'rits , and windes to merchants fell , making their cov'nant , when and how they please they may with prosp'rous weather crosse the feas . as thus ; they in an hand-kerchiefe fast ty three knots : vnloose the first , and by and by you finde a gentle gale blow from the shore . open the second , it encreaseth more , fo fill your sailes . when you the third vntye , th' intemperat gusts grow vehement and hye . of ericus the king of goths 't is said , that as he turn'd his hat , the winde he stayd : nor did there euer any neere him know the piercing aire vpon his face to blow . it is reported of learn'd zoroaster , ( who of art magicke was the first art-master ) that by such spirits , in a stormy day , and mighte whirle-winde , he was borne away . and from this kinde that diuination springs call'd aeromantia ; by which thousand things haue been conjectur'd from the conjur'd aire . when mustring armies in the clouds repaire . chariots , and such ; to iudge what shall befall from them , they terotoscopeia call . a third there is , ( i almost had forgot ) ornithomanteia , when by birds they wot . spirits that haue o're water gouernment , are to mankinde alike maleuolent : they trouble seas , flouds , riuers , brookes , and wels , meeres , lakes , and loue t' enhabit watry cels ; thence noisome and pestiferous vapors raise . besides , they man encounter diuers wayes ; at wrackes some present are ; another sort ready to crampe their joints that swim for sport . one kinde of these th' italians fatae name ; feé the french ; we , sibils ; and the same others , white nymphs ; and those that haue them seen , night-ladies , some , of which habundia queene . and of this sort are those of which discusse plutarch and ( out of him ) sabellicus . numa pompilius , who did oft inuite the best of rome to feast with him by night , neuer made vse of market to afford rich choice of dainties to his sumptuous bord ; each tastefull delicat that could be thought , without all cat'ring , or prouiding ought , did of their owne accord themselues present , to giue th' invited ghests their full content , to all their admiration : which is said was onely by the nymph egeria's aid , with whom he had conuerse ; and she we finde , of force must be a spirit of this kinde . scotus parmensis but few yeares ago , ( as some report ) his magicke art to show , practis'd the like , inuited mighty states , and feasted them with princely delicates : and yet these seeming viands were of all that tasted them , merely phantasticall . though they rose sated , yet no sooner thence departed , but they had no feeling sence of feeding hunger , or of quenching thirst , but found themselues more empty than at first . and with such banquets ( as philostratus writes ) was apollonius tyanaeus receiued by the brachmans . with like cheare , petrus albanus and pasaetis were custom'd to feast their ghests . and of this sort ( namely white nymphs ) boëthius makes report , in his scotch historie : two noblemen , mackbeth and banco-stuart , passing then vnto the pallace where king duncan lay ; riding alone , encountred on the way ( in a darke groue ) three virgins wondrous faire , as well in habit as in feature rare . the first of them did curtsie low , her vaile vnpinn'd , and with obeisance said , all haile mackbeth thane gl●vius . the next said , all haile caldarius thane . the third maid , not the least honor vnto thee i bring , mackbeth all haile , that shortly must be king. these spake no more . when banco thus reply'de , ill haue ye done , faire ladies , to diuide me from all honors : how comes he thus growne in your great grace , to promise him a crowne ? and i his sole companion , as you see , yet you in nothing daigne to guerdon mee . to whom the first made answer , yes , we bring to thee much happier fate ; for though a king mackbeth shall be , yet shall he reigne alone , and leaue no issue to succeed his throne . but thou ô banco , though thou dost not sway thy selfe a scepter , yet thine issue may , and so it shall ; thine issue ( do not feare ) shall gouerne scotland many an happy yeare . this spoke , all vanisht . they at first amas'd at the strange nouell , each on other gas'd ; then on they road , accounting all meere fictions , and they vaine spectars , false in their predictions : and sporting by the way , one jeasted thus , haile king of scotland , that must gouerne vs. to whom the other , like salutes to thee , who must of many kings the grandsire bee . yet thus it happen'd after ; duncan slaine by mackbeth , he vsurpt and 'gan to raigne , though the dead king had left two sonnes behinde . more seriously then pondring in his minde the former apparition , casts about , how banco ( of the scotch peeres the most stout ) might be cut off , doth solemnely inuite him and his sonne fleanchus one sad night vnto a banquet , where the father dies ; but shadow'd by the darknesse , the sonne flies . now the small sand of mackbeths glasse bee'ng run , ( for he was slaine by malcolme , duncans son ) in processe , the crowne lineally descended to banco's issue ; and is yet extended in ample genealogie , remaining in most renowned charles , amongst vs reigning . my promis'd brevitie be mine excuse , else many stories i could here produce of the like nature , purport , and condition . for we may reade ollarus the magition commanded like familiars ; who 't is sed , with his inchanted shooes could water tred , and neuer hasard drowning . the like fame another , that othimius had to name , behinde him left . hadingus king of danes , mounted vpon a good steed , by the raines th' inchanter tooke , and crosse the main sea brought him safe , whilest in vaine the hot pursuer sought him . oddo the danish pyrat , by the aid of the like sp'rits , whole nauies durst inuade , and with his magicke charmes could when he please raise mighty stormes , and drowne th●m in the seas . at length by one of greater practise found , aiming at others wracke , himselfe was drown'd . some authors , vnto this accursed tribe of watry daemons , deluges ascribe , and flux of waters . such we reade were knowne whilest damasus was pope , when ouerthrowne were many cities in sicilia . and by historiographers we vnderstand , the like chanc'd in pope alexanders dayes in italy , afflicting diuers wayes . both losse of beasts , and great depopulation in charles the fifts time , by an inundation happend in holland , zeeland , friseland , these had their maritime shores drown'd by the seas . in poland , neere cracovia , chanc'd the same : and in one yeare ( if we may credit fame ) in europ , besides townes and cities , then perisht aboue fiue hundred thousand men . to these belong what we call hydromantia , gastromantia , lacomantia , pagomantia . touching the spirits of the earth , there bee of diuers sorts , each knowne in his degree , as genij , the domesticke gods , and those they lares call , spectars , alastores , larvae , noone-diuels , syluanes , satyrs , fawnes , and they frequ●nt the forrests , groues , and lawnes . others , th' italians f'oletti call . paredrij there are too ; yet these not all . now what these genij are , philostratus , eunapius , athenaeus , maximus , with all the other platonicks , profest them to be sp'rits of men before deceast ; who had they liv'd a good life , and vnstain'd , by licence of th' infernall pow'rs obtain'd , in their owne houses to inhabit still , and their posteritie to guard from ill ; such they call'd lares . but all those that lead liues wicked and debosht , they being dead , wandred about the earth as ghosts exil'd , doing all mischiefe : such they larvae stil'd . and of this kinde , that spirit we may guesse remembred in the booke of socrates ; who in the shape o● moses did appeare the space togethe● of one compleat yeare i' th isle of creet ; persuading with the iewes there liuing , that he such a meanes would vse , that if they met at a fixt day , with ease he would traject them dry-foot through the seas . to which they trusting , by appointment meet , all , who that time were resident in creet , and follow their false captaine , lesse and more , ev'n to the very margent of the shore . then turning tow'rds them , in a short oration bespeakes them thus ; o you the chosen nation , behold as great a wonder from my hand , as your fore-fathers did from moses wand . then with his finger points vnto a place 'twixt them and which a creeke ran , ( no great space , and seeming shallow ) all of you now fling your selues ( saith he ) and follow me your king , into this sea ; swim but to yonder strand , and you shall then arriue vpon a land , from whence i will conduct you ev'ry man dry-foot into a second canaan . he plungeth first , they follow with one minde , in hope a second palestine to finde . but hauing past their depths , the rough windes blew , when this seducer straight himselfe withdrew , leaues them to ruin , most of them bee'ng drown'd , some few by fish-boats sav'd , he no wher● found . with these the spectars in some points assent , bee'ng tow'rds mankinde alike maleuolent : whose in-nate malice nothing can asswage , authors of death , depopulation , strage . by origen they are alastares nam'd : by zoroaster , bloudy , and vntam'd . concerning which , the learned mens opinion is , that abaddon hath of them dominion . what time iustinian did the empire sway , many of these did shew themselues by day , to sundry men both of good braine and sence ; after which follow'd a great pestilence , for to all such those spectars did appeare , it was a certaine signe their death drew neare . king alexander , of that name the third that reign'd in scotland ( if boethius word may be beleev'd ) by match himselfe ally'de with england , tooke ioanna to his bride , sister to the third henry . she bee'ng dead , ( and issuelesse ) he after married marg'ret his daughter ; did on her beget prince alexander , david , margaret . these dying in their nonage , and she too , ( with sorrow as most thinke ) the king doth woo iolanta the faire daughter ( as some say ) vnto the great earle of campania : being ( as 't seemes ) most ardently inclin'd , after his death to leaue some heire behind . in the mid reuels the first ominous night of their espousals , when the roome shone bright with lighted tapers ; the king and the queene leading the curious measures , lords and ladies treading the selfe same straines ; the king looks backe by chance , and spies a strange intruder fill the dance ; namely a meere anatomy quite bare , his naked limbes both without flesh and haire , ( as we decipher death ) who stalks about , keeping true measure till the dance was out . the king with all the rest afrighted stand ; the spectar vanisht , and then strict command was giv'n to breake vp reuels , each 'gan feare this omen , and presage disaster neere . if any aske , what did of this succeed ? the king soone ●fter falling from his steed , vnhappily dy'de . after whose death , ensuing was to the land sedition , wracke , and ruin . the syluanes , fawnes , and satyrs are the same the greekes paredrij call , the latines name familiar spirits ; who though in outward shew they threat no harme , but seeme all good to owe poore ambusht mankinde ; though their crafty mines and snares do not appeare by ev'dent signes , yet with malicious hate they are infected , and all their deeds and counsels are directed to make a faire and flatt'ring preparation vnto the bodies death , and soules damnation . and of these spirits ( as macrobius saith ) the mount pernassus in aboundance hath , neere to mount hecta . and olaus writes , the like appeare most frequently by nights , and verbally deliuer kinde commends to men ; from their deceast and shipwrackt friends . vsing their helpe , one iohn teutonicus by acromaticke magicke sported thus . this iohn was knowne a bastard , and yet had great fame for learning : who in halberstad had for his worth admittance to a place where none but the nobilitie had grace to be in commons ; yet it seemes , so great was his repute , with them he sate and eat . but yet with small content ; the yong men proud of their high noble births , much disallow'd his company , and tooke it in great scorne to sit with one , though learn'd , yet basely borne ; and whether they were serv'd with flesh or fish , his bastardy was sauce still in his dish . but skil'd in hidden arts , i will ( thought he ) some sudden means deuice , henceforth to free my selfe from all their scoffes and taunts . hee then inuites vnto his chamber those yong men who most seem'd to oppose him ; feasts them there , where seemes no want of welcome or of cheare . the table drawne , and their discourse now free , iohn asks of them , if they could wish to see their fathers present , they desire him too 't , prouing to finde if he by art can doo 't . he bids them to sit silent : all are mute , when suddenly one enters in a su●e greasie , before him a white apron ty'de , his linnen sleeues tuckt vp , both elbowes hide ; he stands and eyes them round , and by his looke none there but needs must guesse him for a cooke . which of you know this fellow now ? ( saith iohn ) what say you sir , whom he so gaseth on ? he soone reply'de on whom he fixt his eye , aske you who knowes him ? mary that do i , hee 's of my fathers kitchen . nay si● rather ( iohn answer'd him ) this is your owne deare father : for when that noble sir whose name you beare , was trauel'd on some great affaire else-where . this well fed groome , to whom you ought to kneele , begot you then all ouer , head to heele . it seemes your mother knew not drosse from bullion , that in a great lords stead embrac'd a scullion . he chases , the sp'rit doth vanish in the while ; the rest seeme pleas'd , and in the interim smile . when suddenly in middle of the roome is seene a tall and lusty stable-groome . a frocke vpon him , and in his left hand a curri-combe , the other grasps a wand , and lookes vpon a second . here i show him amongst you all ( saith iohn ) doth any know him ? i must ( saith one ) acknowledge him of force , his name is ralfe , and keepes my fathers horse . and kept your mother warme too , doubt it not , the very morning that you were begot , her husband bee'ng a hunting . the youth blusht . the rest ( afraid now ) were with silence husht . then to the third he brought a butler in , and prov'd him guilty of his mothers sin . a tailor to the fourth . so of the rest , till all of them were with like shame opprest . teutonicus this seeing ; nay , ( quoth hee ) since i am likewise stain'd with bastardie , you shall behold my father . soone appeares a well-flesht man , aged some forty yeares , of graue aspect , in a long church-man's gowne , red cheekt , and shauen both his beard and crowne : by his formalities it might be guest he must be a lord abbot at the least . who disappearing ; this man ( i confesse ) begot me of his smooth fac'd landeresse , ( saith iohn ) and somewhat to abate your pride , iudge now who 's best man by the fathers side . some vext , and other turn'd the jest to laughter ; but with his birth did neuer taunt him after . of many such like things authors discusse , not only sportiue but miraculous . we reade of one in creucemacon dwelling , in this prestigious kinde of art excelling : who by such spirits helpe could in the aire appeare an huntsman , and there chase the hare with a full packe of dogs . meaning to dine , a teeme of horse , and cart laden with wine he eat vp at one meale ; and hauing fed , with a sharpe sword cut off his seruants head ; then set it on his shoulders firme , and so as he was no whit dammag'd by the blow . in saxonie , not from torgauia far , a nobleman for raising ciuill war had been confin'd , and forfeiting his wealth , was forc'd to liue by rapine and by stealth . he riding on the way , doth meet by chance one of these sp'rits , submisse in countenance , in habit of a groome ; who much desires t' attend his lordship . who againe requires , what seruice he can do ? i can ( quoth he ) keepe an horse well , nothing doth want in me belonging to a stable : i for need can play the farrier too . so both agreed ; and as they rode together , ' boue the rest , his lord giues him great charge of one choice beast , to tender him as th'apple of his eye : he vowes to doo 't , or else bids let him dye . next day his lord rides forth on some affaire ; his new-come seruant then to shew his care , this much lov'd iennet from the stable shifts , and to a roome foure stories high him lifts ; there leaues him safe . the lord comes home at night ; the horse of his knowne master hauing sight , neighs from aboue : the owner much amas'd , knowing the sound , vp tow'rd the casement gas'd , calls his new seruant , and with lookes austere asks him , by what means his good steed came there ? who answers , bee'ng your seruant , i at large desirous was to execute your charge , touching your horse ; for since you so well like him , loth any of the rest should kicke or strike him , i yonder lodg'd him safe . but little said the nobleman ; and by his neighbours aid ( for to his house he now must ioyne the towne ) with cords and pullies he conuey'd him downe . this lord for some direptions being cast into close prison , and with gyues bound fast ; in ( vnexpected ) comes his groome to see him , and on condition promiseth to free him , if he forbeare to signe him with the crosse , which can ( saith he ) be to you no great losse : likewise refraine t' inuoke the name of god , and you shall here no longer make aboad . this bee'ng agreed , he takes vpon his backe , ( gyv'd as he was , and chain'd , nothing doth lacke ) his noble master , beares him through the aire : who terrify'de , and almost in despaire , cries out , good god , ô whether am i bound . which spoke , he dropt the pris'ner to the ground , ev'n in an instant : but by gods good grace he light vpon a soft and sedgy place , and broke no limbe . home straight the seruant hyes , and tells them in what place his master lies : they to his castle beare him thence forth-right , which done , this seruant bids them all good night . arlunus a more serious tale relates ; two noble merchants , both of great estates , from italy tow'rd france riding in post , obserue a sterne blacke man them to accost , of more than common stature ; who thus spake , if to mediolanum you your journey take , vnto my brother lewis sforza go , and vnto him from me this letter show . they , terror'd with these words , demand his name , both what to call him , and from whence he came . i galeatius sforza am , ( saith hee ) and to the duke deliuer this from mee . so vanisht . they accordingly present the letter to the prince . the argument was this ; o lewis , of thy selfe haue care , the french and the venetian both prepare t' inuade thy dukedome , and within short space , from millan to extirpe thee and thy race . but to my charge deliuer , truly told , three thousand florens of good currant gold , i 'le try if i the spirits can attone , to keepe thee still invested in thy throne . farewell . the letter was subscribed thus , the ghost of'thy brother galcatius . this , though it seem'd a phantasie vnminded , with selfe-conceit prince lewis sforza blinded , soone after was by all his friends forsaken , his city spoil'd , himselfe surpris'd and taken . one other to your patience i commend , and with the close thereof this tractat end . a youth of lotharinge , not meanly bred , who was by too much liberty mis-led , his boundlesse prodigalitie was such , his exhibition he exceeded much : and when his money was exhausted cleane , his credit flaw'd , and there remain'd no meane either to score or pawne ; he walks alone , and fetching many a deepe suspire and grone , his melanch'ly grew almost to despaire : now , as we finde , the diuels ready are and prest at such occasions ; ev'n so than one of these sp'rits in semblance of a man appeares , and of his sadnesse doth demand the cause : which when he seem'd to vnderstand , he makes free protestation , that with ease he can supply him with what coine he please . then from his bosome drawes a booke , and it presents the youth , and saith , if all that 's writ within these leaues thou giv'st beleefe to , i will furnish all thy wants , and instantly ; vpon condition thou shalt neuer looke on any page , or once vnclaspe the booke . the yong man 's pleas'd , the contract he allowes , and punctually to keepe it sweates and vowes . now ( saith the spectar ) note and vnderstand what thou seest done : then holds in his left hand the fast-shut booke ; his right he casts about , then with his thumbe and finger stretched out , ( meaning the middle of that hand ) holds fast the charmed volume , speaking thus at last , natat as saliat aurum : and instantly six hundred crownes into his pocket fly . this shew'd and done , he stands himselfe aloofe , giues him the booke , and bids the youth make proofe as he before did . the same order kept , the selfe same summe into his bosome leapt . they part ; the youthfull schollar is surpris'd with ioyes incredible : and well advis'd within himselfe , thinks he , how should i curse , to lose this , ( more than fortunatus purse . ) which to preuent , the surest way i 'le chuse , transcribiug it , lest i perchance might loose th'originalll copy . then downe close he sits , shuts fast his dore , and summons all his wits , from hand to hand the booke he moues and heaues , weighing and poising the inchanted leaues ; then layes it ope . but in the stead of histories or poëms , he spies nought saue magicke mysteries . first page by page he turnes it ouer all , saue characters most diabolicall , he nothing sees : then pausing a good space , his eye by chance insists vpon a place , at which he wonders ; namely'a circle that is fill'd with confus'd lines , he knowes not what their meaning is ; and from the center riseth a crucifix which the crosse much disguiseth , clov'n through th' midst , and quite throughout dissect , aboue , an head of horrible aspect , resembling the great diuels , ougly foule , which seemes on his rash enterprise to scoule . on the right side two crosses more appeare , that after a strange guise conioyned were ; and these are interchangeably commixt , and vpon each a caca-damon fixt . vpon the left , that part exposed wide , which modest women most desire to hide . oppos'd , as ev'n as iust proportion can , was plac'd th' erected virile part of man. at these much wondring , and asham'd withall , he feeles a sudden feare vpon him fall , which feuer shakes him , his eye 's dull and dead , and a strange megrim toxicates his head , imagining behinde him one to reach , ready t' arrest him for his promise-breach . he calls aloud , his tutor is by chance at hand , beats ope the dore , and halfe in ●●ance he findes his pupill , and before him spies this booke of most abhorrid blasphemies : and questions , how it came there ? he tells truth . then he in stead of chiding , cheares the youth : and hauing caus'd a great fire to be made , now sacrifice this cursed booke , he said . the pupill yeelds , the flame about it flashes , yet scarce in a full houre 't is burnt to ashes , though it were writ in paper . thus we see , though these familiar spirits seeming bee mans profest friends , their loue 's but an induction both to the bodies and the soules destruction . explicit metrum tractatus octavi . theologicall , philosphicall , poeticall , historicall , apothegmaticall , hierogliphicall and emblematicall obseruations , touching the further illustration of the former tractat. pride was the first sinne , and therefore the greatest . it was the fall of angels ; and is that folly in man to bring him to perdition . it striueth to haue a hand in euery noble vertue , as it hath an interest in euerie detestable vice. the valiant it swells with vain-glory , the learned with selfe-conceit . nay further , it hath beene knowne , that men of most submissiue spirits haue gloried , that they could so far humble themselues , as being proud , that they haue not been more proud . it hath made zealous men presume of their merit , wretched men to boast of their misery . come to the deadly sins ; it is pride in the enuious man , to maligne the prosperitie of his neighbor ; in the wrathfull man , to triumph in the slaughter of his enemy ; in the luxurious man to trick himselfe vp , and glory in the spoile of his mistresse : in the sloathfull , to scorne labour , and delight in his ease : in the auaritious , to despise the poore , and trust in his aboundance . according to that of ovid , in the fift booke of his metamorph. sum foelix , quis enim neg at hoc ? foelixque manebo . hoc quoque quis dubitat ? tutum me copia fecit . happy i am , for who can that deny ? and happy will remaine perpetually . for who shall doubt it ? plenty makes me such , bee'ng made so great that fortune dares not touch . pride ( saith isiodor ) est amor propriae excellentiae , it is a loue of our proper excellencie . saint augustine telleth vs , that all other vices are to be feared in euill deeds ; but pride is not to be trusted euen in good actions , lest those things which be laudibly done , and praise-worthy , bee smothered and lost in too much desire of praise . humilitie maketh men like angels , but pride hath made angels diuels . it is the beginning , the end , and cause of all other euills ; for it is not onely a sinne in it selfe , but so great an one , that no other sinne can subsist without it . all other iniquities are exercised in bad deeds , that they may be done ; but pride in good deeds , that they may be left vndone . pride , saith hieron . was borne in heauen , still striuing to possesse and infect the sublimest mindes : and as if it coueted still to soare vp to the place from whence it fell , it striues to make irruption and breake into the glory and power of men , which first broke out from the glory and power of angels ; that whom it found copartners in nature , it might leaue companions in ruin . from heauen it fell , ( saith hugo ) but by the suddennesse of the fall , hauing forgot the way by which it fell , though thither it aime , it can neuer attaine . all other vices seek only to hinder those vertues by which they are restrained and brideled , as wantonnesse chastitie , wrath patience , and avarice bounty , &c. pride onely aduanceth it selfe against all the vertues of the minde , and as a generall and pestiferous disease , laboureth vniuersally to corrupt them . now the signes by which pride is discouered and knowne , are , loquac●ty and clamor in speech , bitternes in silence , dissolutenesse in mirth , impatience in sadnesse , honesty in shew , dishonestie in action , rancor in reprehension , &c. prides chariot is drawne with foure horses , ambition after power , the loue of our owne praise , contempt of others , disobedience in our selues . the wheeles are , the boasting of the minde , arrogance , verbositie , and lightnesse . the charioter is the spirit of pride . those which are drawne therein , are the louers of this world . the horses vntamed , the wheeles vncertain , the coach-man peruerse , those drawne , infirme . the humble are taken vp into heauen , the proud are throwne downe vpon the earth ; so that by an interchangeable permutation , the proud fall on the place from whence the humble are exalted : and from whence sathan ( puft vp ) fel , the faithfull man plucked vp , ascend . iunius , de vilitate condition . human. vseth these words ; pride ouerthrew the tower of babel , confounded the tongues , prostrated goliah , hanged hamon , killed nicanor , slew antiochus , drowned pharaoh , destroyed senacharib . god destroyed the place of the proud dukes , & eradicated the arrogant gentiles . euery vitious man for the most part loueth and delighteth in his like ; onely the proud hateth the proud , and they are neuer at peace . the sentences of the philosophers and historiographers are diuers and many . thou seest ( saith herodotus , lib. . speaking of artabanus ) how god striketh the greatest , to humble them , lest they should grow insolent , when hee spareth and cherisheth the lesse . thou seest likewise , how often , lofty towers , eminent buildings , and procerous trees are blasted by lightening , and torne by thunder . for god hateth the ambitious and proud , as delighting to depresse all things that swell aboue nature or custome . hence it comes that mighty armies are discomfited by small hosts , either by striking them with feare , or submitting them to disaduantage : for god wil not suffer any to think magnificently and gloriously of their owne power , saue himselfe , thucid . lib. . vseth these words , etiam cum innoxia est superbia , molesta esse non desinit , &c. i. pride euen when it seemes to be most harmlesse , yet euen then it doth not cease to be troublesome . and another writes , signum secuturae ruinae est insignis insolentia . notorious insolence is a sure token of succeeding ruin . plato , de leg. saith , the proud man is forsaken of god , and hee that is so left , troubleth all things in which hee intermedleth , and soone after suffereth the punishment due vnto his insolence ; and many times not in himselfe and his family onely , but euen vnto the publique weale it selfe brings desolation and ruine . ambition ( saith bernard ) is a foolish euill , a secret poyson , a hidden pest , an artificial deceit , the mother of hypocrisie , the father of spleene , the fountaine of vice , the worme of sanctitie , the hearts infirmitie , creating diseases out of remedies , and generating languishing out of medicine . innocent , de vil. cond . humanae vitae , writes , that the ambitious man is no sooner promoted to honour , but hee instantly groweth proud , non curans prodesse , sed gloriatur prae esse ; not caring for the profit of others , but glorying in his owne precedence , presuming he is the better because he is great : his former friends he disdaines , those present he despiseth , his countenance he contorteth , his necke he stiffeneth , his pride appeares in speaking loud , and meditating things lofty ; to follow he scorneth , to leade hee striueth ; to his inferiors he is burdensome , to all troublesome , as being head-strong , selfe-conceited , arrogant , intollerable , &c. ioan. à chotier , in thesaur . pol. aphor. lib. . cap. . ●aith , that nothing more mortiferous can happen vnto a prince than pride , if it once taketh root in his breast ; for what thing so holy which he contemneth not ? or what so iust which hee doth not violate ? for pride extinguisheth both the light of reason and wisdom : which no sooner hath vsurped vpon any temperat and gentle condition , but it alienateth it from all humanitie , inciting it to combustion , spoile , and violence ; and then god giuing him ouer to his owne insolence , hee praecipitateth himselfe into a world of miseries . laërt . lib. . cap. . recordeth of zeno citicus , that he obseruing a yong man extraordinarie gay and gawdy in his attyre ( still looking on himselfe where he was most braue ) & passing a durty kennel , treading with great care & fear , lest he should spot or bewray his shooes ; hee said to others who likewise tooke notice of his trimnesse , see how timerous and suspitious yon fellow is of the myre , because he canot see himselfe so plain in it as in his glasse . and antonius in m●liss . part. . serm. . reporteth of aristotle , that he seeing a supercilious young man very proud , but vnlearned , called vnto him and said , my friend , i wish that i were such as thou thinkest thy selfe to be : but to be truly such an one as i see thou art , i wish it to my greatest enemie . bruson . lib. . cap. . ex stobae . telleth vs , that aesop being demanded , what he thought iupiter was at that time doing ? he made answer , hee was then depressing the proud , and exalting the humble . anton. sermon . de superbis remembreth of philistion , who was wont to say , that a wicked man aduanced vnto high place and dignitie , and exulting in his wealth and fortune , a sudden change of him was to be expected , as being raised the higher , that he should fall so much the lower . we reade in the ecclesiasticall historie , of one pambo , that being with athanasius in the city of alexandria , and seeing a proud woman attyred in most sumptuous and gorgeous apparell , wept grieuously : and being demanded the reason of his sudden passion ; he made answer , that two causes moued him thereunto : the first was , that the womans pride was her owne perdition ; and the second , that he himselfe had neuer so much studied to please god in his innocent life , being a profest christian , as she did hourely endeauour to giue content vnto wicked men , in her loose and dishonest carriage . for as thriver . saith , as a little quantitie of gall put into the sweetest sauce , makes the whole tast bitter ; so the smallest pride spotteth and corrupteth the greatest vertue . diuers amongst the historiographers are remarked for their pride : as domitian , who boasted in the senat , that hee had first giuen the empire to his father and his brother , and after receiued it from them . he , as eusebius relateth , was the first emperor that would be stiled dominus & deus , lord and god. from whence grew that of the flattering poet ; edictum domini deique nostri , quo subsellia certiora fiunt , &c. it was likewise enioyned by him , that in no writing or speech he should be otherwise called . he suffered none of his statues to be admitted into the capitoll , but such as were of pure gold , or siluer at least . he also trans-nominated the two moneths of september and october , to germanicus and domitian ; because in the one he was crowned , and in the other he was borne , &c. sabor king of persia stiled himselfe , the king of kings , a partner with the starres , and brother to the sun and moone : for so herodotus writeth , lib. . historiar . let vs now heare the poets concerning pride . claud. . de honors consol. saith , inquinat egregios adjuncta superbia mores . the best indowments knowne and tryde , are spotted , if commixt with pride . and seneca , in herc. furent . sequitur superbos victor à tergo deus . god as a victor doth not slacke , but still is at the proud mans backe . menander in gubernat . o miserum terque quaterque omnes qui de se magnifice sentiunt inflat : ignorant enim illi hominis conditionem , &c. o miserable thrice and foure times told , are all who in their insolence are bold , to vant themselues too high , whilst their ambition doth make them to forget mans fraile condition . for none but such whose sence hath them forsaken , by arrogance and vaine applause are taken . eurip. in glauco : cum videris in sublime quenquam elatum , splendidius gloriantem opibus & genere , &c. when thou behold'st a proud man others scorne , because hee 's rich himselfe , or nobly borne , and therefore casts on them a scornfull eye ; imagin that from heav'n his judgement 's nye . sophocles , in aiace . flagif . video nos nihil aliud esse praeter , simulacra quaedam quotquot viuimus aut vmbram levem , — &c. i see that we whose mindes so lofty soare , are images , light shadowes , and no more . consider this , ô man , thou shalt not breake into vaine fury , nor a proud word speake against thy god ; though others thou exceed in pow'r , in wealth , or any noble deed . we read socrat. com. athen. thus : quamvis rex na●us fueris audi tamen vt mortalis , &c. though thou art borne a king in thy degree , yet know thou canst no more than mortall bee : thy time 's vncertaine , and thy life a dreame , what thou in scorne spitst from thee is but flegme , and bred from corrupt nature . dost thou weare a costly robe ? that first the sheepe did beare , before it deckt thy shoulders . is thy chest cram'd full of gold ? 't is fortunes spoile at best . or art thou rich , of potencie and pow'r ? yet are not these assur'd thee for an how'r . or art thou proud ? that 's folly aboue all ; possessing nothing thou thine owne canst call . seeke temperance , for that 's a diuine treasure , which thou shalt finde if thou thy selfe canst measure . mortales cum sitis ( saith demosthenes ) ne supra deum vos erexeritis : i. knowing your selues to be but mortall , seeke not to be aduanced aboue god. and we finde it thus in the excellent poet simon nauquerius : quod juvat homines tanto turgescere fasti● , non certe heroës semi-dijque sumus , &c. what helps it you , ô men , to be so proud ? for heroës or halfe-gods y' are not allow'd . came not our substance from the earth below ? and from aboue nought saue the breath we blow ? is not our flesh , nay bones , from dust create ? and we the subiects of inconstant fate ? what 's in growne man ? what 's all his strength within , more than th' earths bowels wrapt vp in soft skin ? ev'n from our parents dregs conceiv'd at first , naked and weeping borne , then swath'd and nurst . thinke onely of thy ruin , wretched man , and that , than thy corrupt flesh , nothing can be thought more vile . the trees and plants we see beare pleasant fruits , beasts bring that which feeds thee . when from thy body nothing can proceed but what is foule and nasty , and doth breed loathsomnesse to thy selfe , diseases , sores , and excrements by all thy vents and pores . behold how faint , how weake , how poore thou grow'st , that not one safe houre in thy life time know'st , of which thou canst presume ; and art indeed nought but a putrid coarse , the wormes to feed . to this pride ( which was the sin of the angels , and therefore the cause that they were precipitated from heauen into hell ) wee may adde their ingratitude , who notwithstanding the dignity of their diuine nature , durst oppose themselues against him who had created them of such excellence . how heinous may we imagin that offence was in angels towards their god ; when it is held so odious and abhominable ( for any benefit receiued ) in one man towards another ? saint augustine , in lib. de poenitentia ; in hoc quisque peccato fit culpabilior , quo est deo acceptior , &c. in this euery sinner is made more culpable , in that to god hee is more acceptable : and therefore adams sinne was the greater , in regard that in his creation he was the purer . and bernard , serm. . in epiphan . domin . acknowledge how much god hath esteemed thee , by those benefits he hath bestowed vpon thee , and what hee hath done for thee ; that vnto thee his benignitie may the better appeare in taking vpon him humanitie . for the lesse he made himselfe in his incarnation , the greater appeared his goodnesse for thy saluation . by how much for me he was the viler , by so much to me he shall be the dearer . and therefore obserue , ô man , because thou art but dust and earth , be not proud ; and being ioyned vnto god , be not ingratefull . of the generall ingratitude of men , lactantius firmianus thus iustly complaineth : if any necessitie oppresseth vs , then god is remembred : if the terror of war threatneth vs , if any sickenesse afflicteth vs , dearth and scarcitie punisheth vs , if stormes or tempests trouble vs ; then wee fly vnto god , then wee desire his helpe , then we offer our feruent prayers vnto him . if any be in a storme , or distressed at sea , then hee invoketh him . if any violence or oppression be offered , he imploreth him . if he be driuen to pouerty , then he seeketh vnto him . or if forced to beg , he craueth the peoples charitie onely for his sake , and in his name . but saue in their aduersitie they neuer remember him ; after the feare is past , and that the danger is blowne ouer , him whose assistance they implored in their want , they forget in their fulnesse ; and whom they sought after in their penury , they now fly in their plenty . o fearefull ingratitude ! for then men most forget god , when enioying his blessings and benefits , they haue cause to be thankefull vnto him . for then , he that returneth euill for good , euill shall not depart from his house , saith salomon . and therefore , blesse god , ô my soule ( saith the psalmist ) and forget not his great benefits . the ingratefull man ( or rather monster ) is by the ethnycke authors diuersly branded . one writeth thus : ingratus qui beneficium accepisse , negat quid accepit , ingratus qui id dissimulat , &c. he is called an ingratefull man , who hauing receiued a benefit , yet denieth to haue receiued it : he is so called that dissemblerh it : he likewise incurreth the same aspersion that requiteth it not : but aboue all , that character is most iustly conferred vpon him that forgets it . it is a sinne that walketh hand in hand with insolence and brasen-fronted impudence , saith stobaeus . and according to theophrastus , it ariseth either from couetousnesse , or suspect . archimides saith , benefits well and carefully conferred , strengthen and establish a kingdome : but seruice vnrewarded , and gifts vnworthily bestowed , weaken and dishonour it . old kindnesses ( saith pindarus the excellent greek poet ) are apoplexed and cast asleepe , as void of all sence ; and all men , as stupified , are turned ingratefull . for according to the cynicke diogenes , nothing so soone waxeth old and out of date , as a courtesie receiued . quintilian is of opinion , that all such as receiue gifts , courtesies , or good turnes from others , should not onely frequently remember them , but liberally requite them : thereby imitating our mother earth , which still returneth more fruit than it receiueth seed . socrates affirmed all such as were vnthankfull , to haue in them neither nobilitie nor justice . according to that saying of stobaeus , gratitude consisteth in truth and iustice ; truth , in acknowledging what was receiued ; and iustice , in repaying it . the lawes of persia , macedonia , athens , &c. punished ingratitude with death . and plato can teach vs , that all humane things quickely grow old and hasten to their period , onely that sin excepted : and he giueth this reason , because that the greater increase there is of men , the more ingratitude abounds . the ingratefull is held to be of worse condition than the serpent , who reserueth venom and poyson to hurt others , but keepeth none to harme himselfe . i conclude with seneca the philosopher ; if we be naturally inclined to obserue , and to offer all our seruice to such from whom we but expect a benefit ; how much more then are we obliged to such from whom wee haue already receiued it ? i come now vnto the poets . seneca , in aiace flagell . we reade thus : qui autem obliviscitur beneficijs affectus , nunquam vtique esset hic generosus vir . amongst the generous he can claime no place , that good turnes done , out of his thoughts doth rase . plautus , in persa , speaketh thus : nam improbus est homo qui beneficium scit sumere , & reddere nescit . nil amas , si ingratum amas . bad is that man , and worthy blame , that can good turnes from others claime , but nought returneth backe . he than nought loues , that loues a thank lesse man. cornarius writeth thus : pertusum vas est ingratus homnucio , semper omne quod infundis perfluis in nihilum . in vaine th' ingratefull man with gifts thou fill'st : in broken tuns , what thou pour'st in thou spill'st , and much to the same purpose ( almost the same sence ) the poet luscinius expresseth himself , in this distich following , speaking of the vnthankfull man : rimarum plenus perdit tua dona scoelestus , si sapis integro vina reconde cado . a leaking vessell , and consumes what 's thine , but thou for a sound tunne reserue thy wine . ausonius in one of his epigrams saith , ingrato homine terra pejus nil creat . there 's nothing worse that the earth can breed , than an ingratefull man. and iuvenal , satyr . — ingratus ante omnia pone sodales . aboue all others , see thou hate thy fellowes , such as proue ingrate . one michael traulus slew his master the emperor leo , who had raised him to many eminent honours and dignities . phraates slew his father orodes king of the parthians . romanus junior reiected his naturall mother ; at which shee conceiued such hearts griefe , that she soone after expired . alphonsus primus king of lusitania cast his mother into prison . the like henry the emperor , fift of that name , to his father henry . darius tooke counsell to kill his father artaxerxes , by whom he was before made king. and lucius ostius , in the time of the ciuill wars , when his father armalius was proscribed , and the triumvirat prosecuted his life , he his son betrayed him to the lictors , & brought them to the place where he then lay concealed ; for no other cause , but that hee might enioy his possessions . marcus cicero , at the command of m. anthonius one of the triumvirat , was slain by pompilius lemates , whose life he had before defended , and acquitted from the strict penalty of the law. alexander the great , forgetfull of his nurse hellonice , from whom he had receiued his first milk , caused her brother clitus afterward to be slaine . anthonius caracalla being aduanced to the roman empire , amongst many others whom he caused innocently to be butchered , he spared not cilones his tutor , by whom he was first instructed , notwithstanding he had been a counsellor to his father , and a man notable for his wisdome and temperance . no lesse was the ingratitude of the senat of rome vnto scipio africanus , who notwithstanding that he had subdued carthage , the onely city that durst affront or contest with rome through the whole world ; yet being accused by petilius , they arraigned him in open court , and proscribed him , because that all the treasure which he had woon in asia , he had not brought into the treasurie of rome . but of all the rest , that to me is most remarkable recorded by zonarus & cedrenus , of the emperor basil. macedo , who being hunting ( as he much delighted in that exercise ) a great stag incountring him , fastned one of the brouches of his hornes into the emperors girdle , and lifting him from his horse , bare him a distance off , to the great indangering of his life . which a gentleman in the traine espying , drew out his sword and cut the emperors girdle , by which meanes he was preserued , and had no hurt at all . but note his reward ; the gentleman for this act was questioned , and adiudged to haue his head strooke off , because he dared to expose his sword so neere the emperours person : and suffered according to his sentence . infinite are the histories to this purpose , which for breuities fake i omit ; shutting vp this argument with that out of petrus crinitus , lib. . poemat . de fugiendis ingratis : ingratus est vitandus vt dirum scoelus , nil cogitari pestilentius potest , nec esse portentiosius quicquam puto , &c. ingratitude i wish thee shunne , as the worst deed that can be done . nothing more pestilentiall can enter into the thoughts of man. th' ingratefull man 's prodigious , who , if his bad acts he cannot show , yet studies ill : himselfe he spares , but against others all things dares . he hateth all ; but those men most , who iustly may their good deeds boast : the reason may be vnderstood , as bee'ng sequestred from the good. hee 's bold and wicked , drawne with ease to what is bad ( which best doth please . ) what of it selfe is good , he still doth labor how to turne to ill . as hee 's couetous , so hee 's prowd , and with no honest gift endow'd . there 's only one good thing he can , well pleasing both to god and man ; and which though he be sure to pay , yet whilest he can he will delay : ( and 't is against his will too then ) that 's , when he leaues the world and men . no monster from the earth created , that is of god or man more hated . but amongst all the ingratefull people of the world , the stiffe-necked nation of the iewes appeareth vnto me to be most remarkable : concerning whom you may reade esdras , lib. . c. . . to this purpose ; and by me thus paraphrased : now of the forrest trees , all which are thine , thou lord hast chosen to thy selfe one vine ; and out of all the spacious kingdomes knowne , one piece of earth , which thou dost call thine owne . of all the sommer floures th' earth doth yeeld , pickt out one lilly ' midst of all thy field . from all the seas that compasse in the vast and far-spread earth , one riuer tooke thou hast . of all built cities , in thy choise affection thou of one sion hast made free election . of all created fowles , swift , or slow flighted , thou in one onely doue hast been delighted . of all the cattell that the pastures keepe , thou hast appointed to thy selfe one sheepe . out of all nations vnder this vast frame , cull'd one alone to call vpon thy name : and to that people thou a law hast giv'n , which from grosse earth transcendeth them to heav'n . notwithstanding these and the many glorious miracles visible to the eyes of their fore-fathers , ( which were not onely deliuered vnto their posteritie by tradition , but by the mouth and pen of the holy-ghost , in the person of moses and many other prophets ) yet of their refractorie condition , stiffe-necked rebellion , their idolatries and vtter falling off from their powerfull and mighty preseruer , numerous , nay almost infinite are the testimonies in holy-writ . opposit vnto pride is that most commendable vertue of humilitie , which pontanus calleth the sister of true nobility . blessed are the poore in spirit ( saith our sauior ) for theirs is the kingdom of god. and prov. . it is better to be humble with the meek , than to diuide the spoile with the proud. againe saith our blessed sauiour , suffer these little ones to haue accesse vnto me , and forbid them not , for to such belong the kingdome of heauen . for whosoeuer shall humble himself as one of these little ones , he shall be great in the kingdom of heauen . againe , iudg. the prayers of the humble and gentle haue beene euer pleasing vnto thee . and psal. . who is like the lord our god , who dwelleth in the most high place , and from thence regardeth the humble both in heaven and earth ? lifting the weake from the earth , and raising the poore from the dung-hill , that he may place him with princes . and . pet. . be ye humbled vnder the mighty hand of god , that yee may be exalted in the time of visitation . saint augustine , de verb. dom. saith , discite à me non mundum fabricare , &c. learne of me , not how to build the world , nor create things visible or inuisible ; not to work miracles , and raise the dead vnto life : but seeke to imitate me in my humility and lowlinesse of heart . if thou thinkst in thine heart to erect a building in great sublimitie , consider first the foundation which is layd in humilitie . and of the same vertue he thus proceedeth ; o medicine vnto vs most profitable , all tumors repressing , all defects supplying , all superfluities rejecting , all depraued things correcting . what pride can be cured , but by the humility of the son of god ? what couetousnesse healed , but by the pouerty of the sonne of god ? what wrath be appeased , but by the wisdome of the sonne of god ? againe , high is the countrey , but low is the way ; and therefore let not him that desireth to trauell thither , refuse the path which leadeth vnto it . in sermon . de superbia hee vseth these words : o holy and venerable humilitie ! thou causedst the sonne of god to descend into the womb of the blessed virgin mary ; thou didst wrap him in vile and contemptible garments , that he might adorne vs with the ornaments of vertue : thou didst circumcise him in the flesh , that hee might circumcise vs in the spirit : thou madest him to be corporeally scourged , that he might deliuer vs from those scourges due vnto vs for our sinnes : thou didst crowne him with thornes , that he might crowne vs with his eternall roses : thou madest him to be feeble and weake , who was the physition of vs all , &c. greg. in explic. . psal. poeniten . saith , that he which gathereth vertues without humilitie , is like one that carrieth dust in the winde . and saint bernard , lib. de consider . stable and permanent is the foundation of vertue , if layd vpon humilitie ; otherwise the whole building is nothing but ruin . leo , in serm. de nativ . christ. saith , in vaine are we called christians , if wee be not imitators of christ ; who therefore named himselfe the way , that the conuersation of the master might be a president vnto the disciple ; that the seruant might chuse that humility which the master followed , who is christ. hugo , de claus. animae , telleth vs , that in the spirituall building , the foundation below is placed in humilitie , the bredth thereof is disposed in charitie , the height thereof is erected in good-workes ; it is tiled and couered by diuine protection , and perfected in the length of patience . bernard , in vita laurent . iustiniani , compareth humilitie to a torrent ; which as in the summer it is temperat and shallow , but in the spring and winter inundant and raging : so humilitie in prosperitie is milde and gentle , but in aduersitie bold and magnanimious . chronatus episcop . de octo beatitud . saith , that as it is not possible in any ascent , to attaine vnto the second step or staire , before thou hast passed the first ; so no man can attain vnto humilitie and gentlenesse , till he be first poore in spirit . thriverus in apothegm . . vseth these words : as the deeper a vessell is , the more it receiueth ; so euery man is capable of so much grace , as he is before possessed of humilitie . the hierogliphycke of this cardinall vertue , according to pierius valerius , lib. . is a bended knee : borrowed it seemeth from that of horrace , ius imperiaque phraates , caesaris accepit genibus minor . a fable to this purpose i haue read , and not altogether improper to be here inserted . amongst a many tall straight faire and well growne trees , there was one low , crooked , and not a little deformed ; which was hourely derided by the rest , insomuch that it grew wearie both of it's place and life . but not long after , the lord of the soile hauing occasion to build , he caused all those goodly timbers to be felld and laid prostrat on the earth ; which being soone after remoued , this despised and dejected shrub , as a thing held meerely vnseruiceable , was left standing alone , neither obscured from the comfortable beams of the sunne , nor couered from the chearefull and tempestiue showres of the heauens . at which she began to acknowledge the happinesse of her humility , since that which she apprehended to be her griefe and miserie , returned in the end to be the sole meanes of her preseruation and safetie . not much forrein vnto this , is that counsell which ovid gaue his friend , trist. lib. . eleg. . vsibus edocto , si quicquid credis amico : vive tibi , & longe , nomina magna vita ; vive tibi , quantumque potes perlustria vita . saevum praelustri , fulmen ab arce venit , &c. if to thy friend least credit thou dar'st giue , fly swelling titles , to thine owne selfe liue : liue to thy selfe , pursue not after fame ; thunders at the sublimest buildings aime . no folded saile the winters storme need feare , but such as braue their gusts , they rend and teare . light vessels swim aboue and dread no ground , when those surcharg'd with their own weight are drownd . and horace , . carmin . . vseth these words : vim temperatam dij quoque provehunt , in majus : ijdem odere vires . omne nefas animi moventes , &c. which i giue you thus interpreted : a temp'rat course the gods protect , and will produce it to effect . but when it growes to spleene and hate , the pow'r thereof th'anticipate . the hundr'd handed gyant , he can of my sentence witnesse be . so sterne orion , who did proue diana in illicit loue : who being shot by her chaste arrow , was pierc'd into the bones and marrow . and now the earth laments at last , her monstrous brood , vpon her cast : who because they with pride did swell , were with swift thunder strooke to hell . claudian writing , de sepulchro specioso , vseth these words : magna repente ruunt , summa cadunt subito . great things ev'n in an instant quaile , and high things in a moment faile . to this that sentence of seneca , in thieste , may seeme to giue a correspondent answer : laus vera humili saepe coutingit viro. the merited praise ( deny 't who can ) oft falls vnto the humbled man. i take leaue of this common place , with that of iacob . bill . antholog . sacr . de vi humilitatis : whom we reade thus : ô deus , ô quantis vita est humanae periclis . subdita ? quis tali vitet ab hostenecem ? &c. to what great dangers in the life of man subject , ( ô thou my god ? ) who is he can evade sad death by such a foe in chace ? which way soeuer i shall turne my face , i spy a thousand perils guirt me round , as many snares my poore soule to confound . whether i drinke or eat , or laugh , or mourne , or lie to sleepe ; which way soe're i turne , or in what course soeuer i persist , i am pursu'd by my antagonist . o thou my god , who can these ne●s efchew ? he , and he only , that pride neuer knew . true humilitie cannot subsist without gratitude ; for it is an vndeniable consequence , that if the refractorie and disobedient angels that fell , had not been proud , they could neuer haue been ingratefull . gratitude is a most commendable vertue , ( saith sabellicus ) acceptable both to god and man. it is to confesse both by heart and voice , that neither by accident no● by second causes onely , as well externall as internall good things are conferred vpon vs ; much lesse , that summum bonum which is chiefe , the sauiour of the world : but because god the father , by and for his onely sonne iesus sake , is the author of all those blessings and benefits we do enioy , we ought not only to confesse it our selues , but to inuite others also to the acknowledgement thereof , and to the invocation of the name of the true god ; that they likewise may be confident , that god hath a care of the godly , not onely to heare them when they pray , but to keepe them that they may be preferued to all eternitie , &c. what is it ( saith saint augustine , vpon the psalme tota die os meum repletum laude , &c. ) all the day , that is without intermission to praise thee ; in prosperitie , because thou comfortest vs ; in aduersitie , because thou correctest vs : before i was , because thou createdst me ; after i was , because thou preseruedst mee ; when i offended , because thou didst pardon mee ; when i was conuerted , because thou didst assist me ; when i did continue , because thou didst crowne me . and in his epistle to marcellinus ; what better thing can we beare in minde , or pronounce with tongue , or expresse with pen , than thanks vnto god , than which nothing can be spoke more succinctly , or heard more ioyfully , or vnderstood more gracefully , or practised more fruitfully ? ambrose in his fift sermon vpon luc. hath these words : there is nothing which wee can returne him worthy , for taking flesh in the virgin. in what then shall we repay him for his buffets ? what for his crosse ? what for his buriall ? shall wee giue him crosse for crosse ? and a graue for a sepulchre ? can we giue him any thing ? when of him , by him , and in him we haue all things . let vs therefore repay him loue for debt , charitie for gift , thanks for bloud , and almes for reward . chrisostome , in tract . de symbol . i admonish you , that you alwayes blesse the lord : if aduersitie come , blesse him , that your miseries may be taken from you : if prosperitie happen vnto you blesse him likewise , that his benefits may be continued . we reade sundry apothegmes to this purpose . erasm. apoth . lib. . ex plutar. telleth vs , that python hauing done many notable seruices for the athenians , amongst others , he slew the king cotyn in battell : and they willing to publish his merits , not only by the common crier , but in stately shewes and triumphes ; he refused all those honors , saying , all praise and thankes are to be rendred vnto the gods , by whose helpe and fauor these things are done : for myne owne part , i only lent my will and hand , but the euent of all excellent actions are in the higher powers , to whom , if any thing hath suceeded happily , belongeth all thanksgiuing : i only in these things was their minister and seruant . nicephorus calistratus telleth vs , that platilla the wife to the emperour theodosius , when she perceiued he loued to deviat something from justice & religion , more than became one of his high place and calling ; she said vnto him , sweet and deare lord , consider with your selfe what you before were , and whose deputy you now are : if you remember him who hath placed you in this eminent throne , how can you proue ingratefull vnto him , for so great a benefit receiued ? most requisite therefore it is , that you giue a thankefull account vnto him , who preferred you before all others vnto so great a charge . chilon was wont to say , that it is commendable in men to forget bad turnes done , but to bee mindefull of courtesies receiued : yet the vulgar practise the contrarie ; for where they confer a benefit , they neuer cease , not onely to remember it , but to proclaime and publish it : but when any benefit is bestowed vpon them , they either forget , dissemble , or vnder-value it . aelianus telleth vs , that diogenes hauing receiued some pieces of mony from one diotimus carisius , to supply his necessary wants , & knowing himselfe altogether vnable to requite his present curtesie ; he looking vpon him , with a loud acclamation cried out , the gods requite thee , ô diotimus , euen so much as thou canst thinke in thy minde , or desire in thy heart . numerous are the histories extolling this most imitable vertue : amongst which i remember you of some few . cirus major hauing read in the booke of the prophet esay , his name inserted there two hundred yeres and more before he came to the crown ; looking vpon that place where it is said , i will that cyrus whom i haue made king ouer many and great nations , shall send my people into their owne countrey , there to rebuild my temple : he ( i say ) as ouerjoyed with this propheticall prediction , witnessed by his edict , that he would send them freely into iudaea , there to erect a temple vnto the great god , by whose mighty prouidence he was appointed to be a king so many ages before he was borne . the like is recorded of alexander macedo , who being at ierusalem , & there instructed by the prophecie of daniel , that it should come to passe that a king of greece should vtterly subvert the persians , and after enioy their soueraigntie and estate ; building from thence a certaine confidence of his future victorie , hee presented iaddus and the rest of the priests ( from whom hee receiued that light of the prophecie ) with many and rich gifts , and moreouer gaue them not only free libertie to vse their owne lawes and religion , but released them from a seuen yeares tribute . panormitan . lib. . de dictis & factis alphons . reporteth , that alphonsus king of arragon and sicilie neuer suffered any man to exceed him in bounty and gratitude . and herodotus , lib. . telleth vs , that though cyrus knew himselfe to be the son of cambyses king of persia , and mandanes daughter to astiages king of the medes ; yet his nurse spaco ( which the greekes call cino , from whence grew the fable , that he was nursed by a bitch ) who was wife to the herdsman of king mithridates , he held in such great honour , that no day passed him in which he had not the name of cino in his mouth . hence commeth it , according to hect. boeth . lib. . that the nurse-children of the most noble scots affect those of whose milke they haue sucked , and title them by the name of foster-brothers . plutarch speaketh of pyrrhus king of the epyrots , that he was humane and gentle vnto his familiar friends , and euer ready to requite any courtesie done vnto him . and caspinus reporteth of henry the second , emperour , that onely because he was instructed in learning and arts in a towne of saxony called hildescheim , he for that cause made it an episcopall see , and endowed it with many faire and rich reuenues . it is reported by plutarch , of philip king of macedon , the father of alexander the great , that when his great friend eparchus embricus was dead , he mourned and lamented exceedingly ; but when one came to comfort him , and said , there was no occasion of this his so great sorrow , in regard hee died well , and in a full and mature age ; he made answer , indeed hee died so to himselfe , but to me most immaturely , in regard death did anticipate him before i had requited his many courtesies to the full . per cucupham avem , saith pierius valerius ( which i vnderstand to be the storke ) the aegyptians hierogliphycally signifie paternall and filiall gratitude : for as philippus phiropollines testates , aboue all other birds , they repay vnto their parents being old , those benefits which they reciued from them being yong . for in the same place where they were first hatched , being growne to ripenesse , they prepare a new nest for their dams , where they cherish them in their age , bring them meat , plucke away the incommodious and vnprofitable feathers , and if they be vnable to flye , support them vpon their more able wings . wee reade his thirtieth emblem , ad gratiam referendam , thus : aërio insignis pietate ciconia nido , implumis pullos pectore grata fovet , &c. th' indulgent storke , who builds her nest on hye , ( observ'd for her alternat pietie ) doth cherish her vnfeather'd yong , and feed them , and looks from them the like , when she should need them , ( that 's when she growes decrepit , old , and weake . ) nor doth her pious issue cov'nant breake : for vnto her bee'ng hungry , food she brings , and being weake , supports her on her wings . saint bernard , super cantic . saith , disce in ferendo gratias non esse tardus , non segnis , &c. learne in thy thankfulnesse not to be slack nor slow , but for euery singular courtesie to be particularly gratefull . and in his first sermon vpon the same , he vseth these words , as often as temptation is ouercome , or sinne subdued , or imminent perill escaped , or the snare of the aduersary auoided , or any old and inueterat disease of the minde healed , or any long-wished and oft-deferred vertue obtained , by the great grace and gift of god ; so often ought laud and praise , with thankesgiuing be rendred vnto him . for in euerie particular benefit bestowed vpon vs , god ought to be particularly blessed ; otherwise , that man shall be reputed ingratefull , who when hee shall be called to an account before god , cannot say , cantabiles mihi erant iustificationes tuae . let vs now heare what the poets say concerning gratitude . we reade ovid , . de ponte , thus : pro quibus , vt meritis referentur gratia , jurat se fore mancipium , tempus in omne tuum , &c. for which , that due thanks may be giv'n , he sweares himselfe thy slaue to infinites of yeares . first shall the mountaines of their trees be bare , and on the seas saile neither ship nor crare , and flouds vnto their fountaines backward fly , than of thy loue shall faile my memory . as also virgill , aenead . lib. . dij ( si quaest coelo pietas quae talia curet ) persolvant grates dignas & proemia reddant debita . — the gods themselues ( if in the heav'ns there be which shall of these take charge ) that pietie returne thee merited thanks , and such a meed as is behoofefull for thy gratefull deed . sophocles , in oedipo , saith , gratiam adfert gratia , & beneficium semper beneficium parit : thanks begets thanks , and one benefit plucks on another . saith seneca ; en , est gratum opus si vltro offeras : behold , that is a gratefull worke which commeth freely and of thine owne accord . and in another place , beneficium dare qui nescit , injustè petit : he that knoweth not how to doe a courtesie , with no justice can expect any . againe , beneficium accipere , est libertatem vendere : to receiue a benefit , is to sell thy libertie . these with many others are maximes of the tragicke poet seneca . statius , lib. . thebaidum saith , nec la●dare satis , dignasque reperdené grates sufficiunt , referant superi — praise thee enough , or enough thanke thee , i cannot : but where i want , the gods supply . ovid , . de tristibus , thus writeth vnto a friend of his , whom he had found constant vnto him in all his troubles and aduerse fortunes : haec mihi semper erint , imis infixa medullas perpetuusque animae debitor hujus ero . these courtesies haue pierc'd my marrow , and my life and soule at all times shall command . first shall this sp'rit into the aire expire , and these my bones be burnt in fun'rall fire , than that the least obliuion shall once staine this memorie , which lasting shall remaine . i conclude this theme of gratitude , with that extracted out of vrsinus velius : his words be these : capturus pisces hamata in littore seta , na●fraga fortè hominis calva prehensa fuit , &c. a fisher angling in a brooke , with a strong line , and baited hooke ; when he for his wisht prey did pull , it happen'd he brought vp a skull of one before drown'd . which imprest a pious motion in his brest . thinks he , since i such leisure haue , vpon it i 'le bestow a graue : for what did vnto it befall , may chance to any of vs all . he takes it , wraps it in his coat , and beares it to a place remoat , to bury it ; and then digs deepe , because the earth it safe should keepe . but lo , in digging he espies where a great heape of treasure lies . the gods do neuer proue ingrate to such as others shall commiserate . these are arguments so spacious , that to handle them vnto the full , would aske of themselues a voluminous tractat , and rather tyre and dull the reader , than otherwise . but for mine owne part , in all my discourses i study as far as i can , to shun prolixity . omitting therefore all impertinent circumstances , i come to the maine subiect intended . now to proue that there are such spirits as we call incubi and succubae , there are histories both many and miraculous ; of which i will instance onely some few . henricus institor and iacob . sprangerus report , that a yong votaresse had entertained carnall congression with one of these daemons ; which though at the first it seemed pleasing vnto her , yet in continuance of time growing irksome and distastefull , shee knew no meanes how to be rid of this loathsome and abhominable societie : but long considering with her selfe , she thought it the best course to reueale the secret to some one or other ; and long doubting to whom she might tel it , and her reputation ( which she held deare ) still preserued , she bethought her selfe of one of the same sisterhood , her choice and bosome companion , ( whose name was christiana ) and at a conuenient leisure sorted to the purpose , told her of all the proceedings as they hapned from the beginning , not leauing any particular circumstance intermitted . the other being of a milde nature , and gentle disposition , gaue a courteous and friendly eare vnto whatsoeuer was related , and withall bad her be of good comfort and not to dispaire ; for in this one thing shee would declare her long protested fidelitie , not onely to conceale whatsoeuer she had deliuered vnto her , but to ingage her owne person for her future content and safety : and withall trusting in her owne innocence and integritie , she offered to change lodgings and beds for the next succeeding night ; for shee would for her sake stand the danger at all aduentures . this being betwixt them agreed and fully concluded vpon , the time came , and christiana was no sooner warme in her bed , but the spirit entred the chamber , and opening the sheets , began to tempt her with such importunitie and petulancie , that she was forced to fly out of the bed , and humbling her selfe vpon her knees , deuoutly to betake her selfe to her prayers . notwithstanding which , she was so vexed and beaten all the whole night after , that meeting with her friend next morning , she shewed her the marks of her stripes , and vowed from thenceforth neuer to attempt so dangerous an vndertaking ; affirming , that with much difficultie she auoided his temptation , and with great perill of life . we reade also in the liues of the fathers , of a woman who for the space of six whole yeares together had nightly intercourse with a like vncleane spirit , from whom she vpon great repentance was after deliuered by the prayers of saint bernard . caesarius colonensis writeth of a priests daughter , who was so incessantly importuned by one of these incubi , that her father was forced to send her beyond the rhine , thinking by that meanes to free her from his libidinous assaults . but the diuel missing her in her accustomed place , fell violently vpon the father , and so beat and buffetted him , that he died within thirty three dayes after . merlin the great magition of brittain , is reported to be the sonne of an incubus , begot vpon a kings daughter , who had taken vpon her a sequestred life . in which solitude he appeared vnto her like a faire yong man , and neuer left her societie till he had made her a teeming woman . of these incubi and succubae are said to be borne those whom the mahumetans call neffe soglij ; an impious and accursed generation , to whom the turkes attribute such honour , that they hold it a blessednesse but to touch their garments . they say their heires are of such vertue , that they expell all infirmities and diseases : therefore that barbarous people hold them as demy-gods ; and though their prestigious acts be the meere illusions of the diuell , yet do these miscreants hold them in great adoration and reuerence . iacobus rufus writeth of a woman who had congresse with one of these spirits ; and when her time of childing came , after infinite pangs and throwes , she was deliuered of nothing saue keyes , chips , pieces of iron , and fragments of old leather . another thing much more admirable hapned ( saith he ) in the diocesse of cullein . diuers princes and noblemen , being assembled in a beautifull and faire pallace which was scituate vpon the riuer rhine , they beheld a boat or small barge make toward the shore , drawne by a swan in a siluer chain , the one end fastened about her necke ; the other to the vessell ; and in it an vnknowne souldier , a man of a comely personage , and gracefull presence , who stept vpon the shore : which done , the boat guided by the swan , left him and floted downe the riuer . this man fell afterward in league with a faire gentlewoman , maried her , and by her had many children . after some yeares , the same swanne came with the same barge vnto the same place ; the souldier entring into it , was caried thence the way he came , after disappeared , left wife , children , and family , and was neuer seen amongst them after . now who can iudge this to be other than one of those spirits that are named incubi . in brasilia , a barbarous woman by accompanying with one of these daemons , brought forth a monster , which in a few houres grew to be sixteen handfuls high , whose backe was couered with the skin of a lisard , with big and swolne breasts ; his hands like the pawes of a lyon , with eyes staring , and seeming to sparkle fire ; all his other members being deformed and horrible to behold . alexander remembreth vs of a woman called alcippe , who in the time of the marsicke war , by companying with an incubus brought forth an elephant . aumosius writeth , that in heluetia , in the yeare , a woman brought forth a lion. in ficinum , anno , a woman was deliuered of cats . and at brixium , another of a dog. licosthenes writeth of one at augusta , who was first deliuered of a mans head wrapt vp in skinnes and parchment , then of a serpent with two feet , last of an hog ; and all at one birth , &c. hector boethius writeth , that in scotland in the county of marr , a maid of a noble family , of great beautie , but altogether auerse from mariage was found with child . at which the parents much grieued , were importunat to know by whom she was vitiated . to whom she ingeniously confessed , that a beautifull young man had nightly conuersation and company with her , but from whence he was she was altogether ignorant . they , though they held this answer to be but an excuse , and therefore gaue smal credit vnto it , yet because she told them , the third night after , he had appointed to lodge with her , kept the houre , and with swords candles , and torches , brake open the dores of her chamber , where they might espy an hideous monster , and ( beyond humane capacitie ) terrible , in the close embraces of their daughter . they stand stupified , feare makes them almost without motion : the clamor flies abroad , the neighbours come in to be spectators of the wonderment , and amongst them the parson of the parish , who was a scholler , and a man of vnblemisht life and conuersation ; who seeing this prodigious spectacle , broke out into those words of saint iohn the euangelist , et verbum caro factum est , and the word was made flesh : which was no sooner spoke , but the diuel arose , and suddenly vanished in a terrible storme , carrying with him the roofe of the chamber , and setting fire on the bed wherein he had lien , which was in a moment burned to ashes . shee was within three dayes after deliuered of a monster , such as the father appeared vnto them ; of so odible an aspect , that the midwiues caus'd it instantly to be burnt , lest the infamy of the daughter might too much reflect vpon the innocencie of the noble parents . the same author recordeth the like wonderment in a ship of passengers , who tooke in their lading at fortha , to land in the low-countries : which being in the middest of sommer , there grew so sudden a storme , that the main-mast was split , the sailes rent , the tacles torne in pieces , and nothing but imminent shipwracke was expected . the pilot cries out , ( in regard the storme was intempestiue , it being then the summer solstice , when the seas are for the most part temperat and calme ) that it must needs be the worke of the diuell . when suddenly was heard a lamentable complaint of a woman passenger below the decke , confessing that all this disaster was for her sake , for hauing often carnal company with the diuel , he at that time was tempting her to that abhominable act : which a priest ( a passenger then among them ) hearing , persuaded her to repentance , and not to despaire , but to call vpon god for mercy : which she did , with many sighes and teares ; when presently they might espy a cloud or darke shadow in the shape of a man , to ascend from the hold of the ship , with a great sound , fire , smoke , and stench , to vanish : after which the tempest ceased , and they in a calme sea arriued safe at their expected harbor . from the incubi i come to the succubae . i haue read of a french man of a noble family , who being giuen ouer to all voluptuousnesse , and walking one night somwhat late in the streets of paris , at the corner of a lane he espied a very handsome creature , whom presently he began to court ; and finding her tractable , they agreed , that she should passe that night with him in his lodging . to which he brought her priuatly ; for it was a chamber which he had tooke of purpose for such retyrements . to bed they go , and he when he had sated himselfe sufficiently , grew wearie , and fell fast asleepe . but in the morning when hee put his arme ouer his louing bed-fellow , he found her bodie to be as cold as lead , and without motion . when he perceiued her to be senselesse and quite dead , ( for with no jogging nor pinching shee did either moue or stirre ) he instantly rose , and calling his host and hostesse , told them what a great disaster had hapned him , to his vtter disgrace and ruine . they were as much perplexed , as not knowing how to dispose of the dead body ; all of them fearing to incurre the strict censure of the law. in this their general distraction , the hostesse looking aduisedly vpon the face of the dead coarse , she first began to thinke that she had seene her before , and that her countenance had beene familiar vnto her ; then recollecting her selfe , shee seemed perfectly to know her , affirming her to be a witch , who had two dayes before suffered on the gallowes . this seemed first incredible : yet the present necessity inforced them to make triall whether it were so or no ; and therefore making enquirie where the body of the witch was buried , and not being found there , it was afterwards by all circumstance proued to be the same , which a succubus had entred . by the which probabilitie the gentleman and host escaped the imputation of murther , though not the disgrace of incontinencie and brothelrie . bonfinius and iordanus gothus testate , that the nation of the hunnes came from the incubi : for ( say they ) filmerus king of the goths , banished all the whores and prostitutes out of his army , into solitarie and desart places , lest they should effoeminate and weaken the bodies and mindes of his souldiers . to these came diuels , and had carnall societie with them ; from whom came the cruell and barbarous nation of the hunnes , whose manners and conditions are not onely alienate from all humanity , but euen their language degenerat from all other tougues spoken by men . neither of the heauens nor of the starres haue the diuels any power , because for their pride and impious imaginations they are confined to eternall torments , neither can they work any thing vpon coelestiall bodies , which are meerely simple , and thereforsubiect to no alteration . of this opinion was saint augustine , in his book against the manichees ; as also in that de agone christi , writing thus : these things i haue spoken , that no man may thinke the euill spirits can haue ought to do where god hath appointed the sunne , moone , and starres to haue their aboad . to the which he addeth , neither let vs thinke that the diuell can haue any power there , from whence hee and his cursed angels were precipitate and fallen . therefore they haue no further dominion than within the compasse of the foure elements ; but beyond them , to the superior heauens they cannot extend their malice . yet the antient writers hold , that they ( namely the fiery spirits ) haue a kind of operation in thunder & lightning . of which pliny giueth an example : before the death of augustus , a flash of lightning in rome where his statue was set vp , from caesar tooke away the first letter c , and left the rest standing . the aruspices and sooth-sayers consulted vpon this , and concluded , that within an hundred dayes augustus should change this life : for aesar in the hetrurian tongue signifieth deus , i. god ; and the letter c. among the romans stands for an hundred ; & therefore the hundredth day following , caesar should die and be made a god : which could not happen to any man whilest he was yet liuing . cardanus speaking of fiery spectars , amongst many others relateth this story : a friend of mine ( saith hee ) of approued faith and honesty , trauelling one night late , from mediola to gallerata , when the sky was full of clouds , and the weather inclining to raine ; being within some foure miles of his journies end , he saw a light , and heard rhe voice ( as he thought ) of certain cow-herds vpon his left hand , and presently ( a hedge onely being interposed ) he saw a fiery chariot couered with flames , and out of it he might heare a voice crying aloud , cave , cave ; beware , beware . being much terrified with this strange prodegie , he put spurres to his horse , and whether he galloped or rid softly , the chariot was stil before him . he then betooke him to his orisons and supplications vnto god : at length after the space of a full houre , hee came to a temple dedicate to the memorie of saint lawrence , standing iust without the gate , and there the chariot of fire , herdsmen and all , sunke into the earth , and was seene no more . cardanus hauing disputed something of the nature of this fire , addeth , that the gallaterans suffered the same yeare not only a great plague , but diuers other afflictions and disasters . to these spirits of the fire is ascribed that diuination by pyromancie , which some call puroscopan . in which superstition old pitch was cast into the fire , with the invocation of certain of these spirits . sometimes a tead or torch dawbed ouer with pitch was lighted , and marked with certaine characters . if the flame of the tead gathered it selfe into one , it was prosperous ; if diuided , disastrous : if it arose tripartite , it presaged some glorious euent ; if it were diuersly dispersed , it diuined to a sicke man death , to a sound man sicknesse ; if it made a sparkling noise , it was infortunat ; if it was suddenly extinct , it threatned great misfortune . so likewise in their sacrificing fires , if the flame went streight vpward like a pyramis , it was a signe of a good omen ; if it diuided and dispersed , of a bad . there were diuers coniectures also from the colour , the brightnesse , the dulnesse , the ascent , the sparkling , &c. and this kinde of magicke was frequent amongst the li●uanians , &c. from the fiery , i proceed to the spirits of the aire . we reade in the sacred scriptures , that sathan caused fire to fall from heauen , to deuour and consume iobs seruants and his cattell . as likewise hee raised a vehement whirle-winde and tempest , which oppressed his sonnes and daughters , with the house where they were then feasting , with a sudden ruin . remigius telleth a story , which is likewise affirmed by delrius ; that a countrey-man of the prouince of triuere , setting some plants in his garden , with a yong maid his daughter ; the father commended her for going so neatly and quickly about her businesse : the girle telleth him , that she can do stranger things than these , and more stupendious . the father demands , what ? withdraw your selfe but a little ( saith she ) and name but in what place of the garden a showre of raine shall fall and water the earth , and in what not . the countrey-man curious of noueltie , withdrew himselfe , and bad her vse her skill . shee presently made an hole in the ground , into which she poured her owne water , and stirring it about with a sticke , murmuring certaine magicke words to her selfe , presently a showre fel , watering only that part of the gronnd which he had named vnto her , and in the other fell not one drop of raine . gasper spitellus writeth , that some indians haue much familiaritie with these spirits . for when they want rain , one of their magicke priests with a shrill voice makes an acclamation , that all the people shall assemble to such a mountain , hauing first obserued a fast , which is , to abstaine from the eating of salt , pepper , or any thing that is boiled . that done , he lowdly calls vpon the stars , and with deuout orisons entreats of them , that they would afford them seasonable showres . then they turne their eyes towards the lower grounds , vpon their fields and houses , taking in their hands a bowle full of charmed liquour , which they receiue from the hands of a young man of their most noble families ; which they haue no sooner drunke , but they lie intranced without sence or motion . after , being come to themselues , they commix honey , water , and maiz together , and with them sprinkle the aire . the next day they chuse out one of the most eminent men of their nation , both for nobilitie and age , and lay him in a bed , with a soft fire vnder it , and when he beginnes to sweat , they wipe off the moisture , and put in a bason , which they mingle with the bloud of a goose , and sprinkling it again into the aire , as if they meant it should touch the clouds , they then solicit the starres againe , that by the vertue of the old mans sweat , the bloud of the goose , and the water before mixed , they may haue seasonable and temperat showres . which if they haue , according to their desires , they giue great thanks to the starres and planets , and the priest from the people is rewarded with rich gifts and presents . hieronimus mengius writeth , that a certaine magition in a field adjacent to the tower or citadell of bonnonia , shewed two famous generals , iohannes bentivolus and robertus sanseverinus , a spectacle in the aire , in which was heard such a noise of drummes , clangor of trumpets , clamor of men , neighing of horses , and clashing of arms , that the spectators were afraid lest the heauen and the earth would haue met at the instant : but in all the inuironing grounds , saue onely in that place , the aire was vntroubled . diodorus siculus reporteth also , that in the syrtes of lybia , the spirits of the aire are oftentimes visible , in the shape of diuers birds and beasts , some mouing , some without motion , some running , some flying , others in other strange postures . but , which is most miraculous , sometimes they will come behinde men as they are trauelling , leape vp and sit vpon their shoulders ; who may feele them to be much colder than eithe● snow or ice . olaus magnus in his historie remembreth , that these airy spirits haue such a predominance in the circium sea , & they continually do so exasperat , shake , and trouble it , that scarfe any ship can saile that way without wracke and foundring . in the isle called island , vnder the dominion of the king of denmarke , there is a port called vestrabor , not far from which men are vsually taken and wrapt vp in whirl-winds , by the power of these spirits , & are hurried many furlongs off . likewise in the westerne parts of norway , these spirits with their noxious and blasting touch , cause that neither grasse nor trees burgeon or beare fruit . likewise vpon the bothnian continent , the roofes are vsually blowne off from their houses , and carried a great distance off . and in the fields of bonaventum and narbon , ( as procopius writes ) men armed , wagons laden , or whatsoeuer comes in the way , are snatched vp into the aire , and whirled about like a feather , and after let fal vpon the earth , not onely bruised , but broken to pieces . so that they doe not onely vncouer houses , demolish buildings , ruin turrets and towers , blow vp trees by the roots , snatch vp men in whirl-winds , and prostrat whatsoeuer standeth before them ; but ( as vincentius witnesseth ) they teare vp cities from their foundations somtimes , and strew the fields adjacent with their ruins . in the councell of basill certaine learned men taking their journey through a forrest , one of these spirits in the shape of a nightingall vttered such melodious tones and accents , that they were all amased , and stayed their steps to sit downe and heare it . at length one of them , apprehending that it was not possible that such rarietie of musicke could be in a bird , the like of which hee had neuer heard , demanded of it in the name of god , what or who it was . the bird presently answered , i am the soule of one that is damned , and am enioyned to sing thus till the last day of the great iudgement . which said , with a terrible shrieke which amased them all , she flew away and soone vanished . the euent was , that all that heard those syrenicall notes , presently fel into grieuous sicknesses , and soone after died . of this sort of spirits was that no doubt of which aventinus witnesseth : bruno the bishop of herbipolitanum , sailing in the riuer of danubius , with henry the third then emperour ; being not far from a place which the germanes call ●en strudel , or the deuouring gulfe , ( which is neere vnto grinon a castle in austria ) a spirit was heard clamouring aloud , ho , ho , bishop bruno , whether art thou trauelling ? but dispose of thy selfe how thou pleasest , thou shalt be my prey and spoile . at the hearing of these words they were all stupified , and the bishop with the rest crost and blest themselues . the issue was , that within a short time after , the bishop feasting with the emperor in a castle belonging to the countesse of esburch , a rafre● fell from the roofe of the chamber wherein they sate , and strooke him dead at the table . of the watry spirits next , and of them some briefe stories . the manner how the duke of venice yearely marrieth the ocean with a ring , and the originall thereof , though it haue nothing in it belonging vnto magicke , yet will it not much mis-become this place ; therefore i begin first with that . the duke in the feast of christs ascention , commeth to a place named bucentaur , without the two apostle gates , ●eituate at the entrance of the gulfe ; and casteth a rich ring into the sea ; which is no argument of superstition or inchantment , but onely a symbole or emblem of domination and rule , which by this earnest the senat of venice makes a contract with the ocean . the ground and first beginning of this ceremonie came from pope alex. the third , whom otho the soone of fredericke . aen●barbus so persecuted , that he was forced to fly , and to shelter himselfe in venice , in the monasterie of saint charitie , where he liued for a time secretly and vnknowne . but after , notice being giuen to the venetians , what and who he was , they br●ught him thence with great honour and obseruance . he also found both their land and sea forces ready for the seruice of him and the church● insomuch that in a great na●all con●●ict otho was by the venetians taken prisoner , and presented as a vassall to the pope . for which the pope tooke a ring from his finger , and gaue it to s●hastianus zianus general for the fleet , speaking thus , by vertue of my authority , whilst thou keepest this ring , thou shalt be lord and husband of the ocean ; and annually thou and thy posterity on this day , in which thou hast obtained so glorious a victorie for the church , shalt espouse the sea : that all men may know that the dominion of the sea is granted vnto thee , because thou hast so prosperously vndertooke the study , care , and defence of the sea apostolique . and be this a presage of thy benediction , and thy happy successe in the future for euer . thus villamontinus sets it downe , lib. . peregrinat . cap. . and sabel . dec. . lib. . out of whom the former author extracted it . this following historie you may reede in olaus magnus . hotherus king of suetia and dacia , being hunting , and by reason of a thicke dampish fog wandred or strayed from his company , hee hapned vpon a syluan den or caue ; which entring , he espied three faire and beautifull virgins , who wi●hout blaming his intrusion , called him by his name and ●ad him welcome ; doing him that obeysance and obseruance which his state required . at which he wondring , courteously demanded of them what they were . to whom one replied , that they were virgins , into whose power all the auspices and euents of war were giuen , and they had abilitie to dispose of them at their pleasure ; and that they were present in all conflicts and battels , ( though vnseene ) to conferre vpon their friends honour and victorie , and to punish their enemies with disgrace and ouerthrow . exhorting him withall , that as he tendered their fauours , hee should by no meanes trouble balderus with war , who by his genealogie might claim allyance with the gods . which words were no sooner deliuered , but the den and they disappeared together , and he was left alo●● in the open aire without any couering . blame him not to be much amased at this so vnexpected and sudden a prodigie , notwithstanding after some recollection , he winding his ●orne , his seruants came about him , by whom he was conducted to the court , not reuealing this vision to any . some few yeares after , being vexed and prosecuted with sharpe and vnsuccessefull war , he was forced to wander thorow forrests groues , and thickets , and seeke out by wayes , and make vntrodden paths , the better to secure himselfe . at length he light vpon another remote and desola● vault , where sate three virgins , who notwithstanding vpon better aduisement he presumed to be the same who at their last departure scattered a garment , which he tooke vp , and found by experience , that all the time he wore it his body was invulnerable . they demand of him the cause of his comming thither ? he presently complains vnto them of his infortunat euents in warre ; adding withall , that all things had hapned vnto him aduerse to their promise . to whom they answered , that he accused them vniustly ; for though hee seldome returned an absolute victor , yet in all his enterprises he did as much dammage , and made as great slaughter on his enemies , as he had receiued strage or execution from them : and bad him not to dispaire , for if hee could by any exploit or stratagem preuent the enemie of any one dish of meat which was prouided for his dyet and table , hee should without question in his next expedition gaine an assured and most remarkable victorie . satisfied with this their liberall promise , hee tooke his leaue , recollected his dispersed troupes , and tooke the field . the night before the battell , being vigilant to suruey his enemies tents , and see what watch they kept , he espied three damosels carying vp three dishes of mea● into one of the tents : whom following apace ( for he might easily trace them by their steps in the dew ) and hauing a citharon about him , on which he played most curiously , he receiued meat for his musick , and returning the same way he came , the next day he gaue them a strong battell , in which the enemies were slaine almost to one man● pertinax , as sabellicus witnesseth , a little before his death saw one of these spectars in a fish-poole , threatning him with a naked sword . of the like nature was that bore which zonarus speaketh of , who meeting with isaaccius comnenes , who was hunting neere vnto naples , and being pursued from a promontorie , cast himselfe headlong into the sea , leauing the emperor almost exanimate and without life . in finland ( which is vnder the dominion of the king of sweden ) there is a castle which is called the new rock , moted about with a riuer of an vnsounded depth , the water blacke , and the fish therein very distastefull to the palat . in this are spectars often seene , which fore-shew either the death of the gouernor , or some prime officer belonging to the place : and most commonly it appeareth in the shape of an harper , sweetly singing , and dallying and playing vnder the water . there is a lake neere cracovia in poland , which in the yeare was much troubled with these spirits ; but at length by the prayers of some deuout priests , the place was freed from their impostures . the fishermen casting their nets there , drew vp a fish with a goats head and hornes , and the eyes flaming and sparkling like fire ; with whose aspect , and filthy stench that it brought with it , being terrified , they fled : and the monster making a fearefull noise like the houling of a wolfe , & troubling the water , vanished . alexander ab alexandro maketh mention of one thomas a monke , who in an euening seeking an horse , and comming neere vnto the brinke of a riue● , he espied a countrey fellow , who of his voluntarie free-will offered to traject him ouer on his shoulders . the monke is glad of the motion , and mounts vpon his backe : but when they were in the midst of the floud , thomas casting his eye downe , hee perceiued his legs not to be humane , but goatish , and his feet clouen . therefore suspecting him to be one of these watry diuels , hee commended himselfe to god in his prayers : the spirit then forsakes him , and leaues him well washed in the middle of the riuer , to get vnto the shore with no small difficultie . sabellicus hath left recorded , that when iulius caesar with his army was to passe the riuer rubicon , to come into italy , and to meet with pompey ; one of these spirits in the shape of a man , but greater than ordi●arie , sate piping vpon the banke of the riuer . which one of caesars soldiers seeing , snatched away his pipe and broke it : when the spirit presently swimming the riuer , beeing on the other side , sounded a shrill and terrible blast from a trumpet ; which caesar interpreted to be a good and happy omen of his succeeding victorie . of the spirits of the earth there are diuers sorts , and they haue diuers names , as genij , lares , dij domestici , spectra , alastores , daemonia meridiana ; as likewise fauni sylvani , satyri folletti , fatuelli paredrij , spiritus familiares , &c. of some of these i haue spoken in the preceding tractat. servius honoratus and sabinus are of opinion , that man consisteth of three parts ( but most ignorantly , and aduerse to truth ) of a soule , a body , and a shadow ; and at his dissolution , the soule ascends to heanen , the bodie inclines to the earth , and the shadow descends ad inferos , to hell . they hold the shadow is not a true body , but a corporeall species , which cannot be touched or taken hold of no more than the winde ; and that this , aswell as the soule , doth oft times appeare vnto men liuing ; and the soule after it hath left the body , is called genius , and the shadow larva , or the shadow infernall . these genij are malicious spirits of the earth , who when they most promise health and safety vnto mankinde , do then most endeauour their vtter ruine and destruction . constantine the emperor marching from antiochia , said , that he often saw his own genius , and had conference with it ; and when he at any time saw it pale and troubled , ( which he held to be the preseruer and protectour of health and liuelyhood ) hee himselfe would much grieue and sorrow . by the spirits called lares or houshold gods , many men haue been driuen into strange melancholies . amongst others i will cite you one least common : a young man had a strong imagination , that he was dead ; and did not onely abstaine from meat and drinke , but importuned his parents , that he might be caried vnto his graue and buried before his flesh was quite putrified . by the counsell of physitions he was wrapped in a winding sheet , & laid vpon a beere , and so carried toward the church vpon mens shoulders . but by the way two or three pleasant fellowes , suborned to that purpose , meeting the herse , demanded aloud of them that followed it , whose body it was there coffined and carried to buriall ? they said it was such a yong mans , and told them his name . surely ( replied one of them ) the world is very well rid of him , for he was a man of a very bad and vitious life ; and his friends may reioyce , he hath rather ended his dayes thus , than at the gallowes . which the yong man hearing , and vexed to be so injured , rowsed himselfe vp vpon the beere , and told them , that they were wicked men to do him that wrong , which he had neuer deserued : and told them , that if hee were aliue , as hee was not , hee would teach them to speake better of the dead . but they proceeding to depraue him and giue him much more disgraceful and contemptible language , he not able to endure it , leapt from the herse , and fell about their eares with such rage and fury , that hee ceased not buffetting with them , till quite wearied , and by his violent agitation the humors of his body altered , hee awakened as out of a sleepe or trance , and being brought home and comforted with wholesome dyet , he within few dayes recouered both his pristine health , strength , and vnderstanding . but to returne to our seuerall kindes of terrestriall spirits ; there are those that are called spectra meridiana , or noon-diuels . in the easterne parts of russia , about haruest time , a spirit was seen to walke at mid-day like a sad mourning widow ; and whosoeuer she met , if they did not instantly fall on their knees to adore her , they could not part from her without a leg or an arme broken , or some other as great a mischiefe . wherein may be obserued , that these spirits , of what condition soeuer , aboue all things aime at diuine worship , which is onely due vnto the creator . not that they are ignorant , that it belongs solely to him ; but that in their inexpressible malice , knowing themselues to be rebels , and quite excluded from grace , they would likewise draw man to accompany them in eternall perdition . therefore all the saints of god , since christ established his church here amongst the gentiles , haue endeauoured to draw the nations from idolatry . it is read of saint iames , that when many diuels were sent vnto him by one hermogenes , to assault him , hee returned them bound and disarmed . that saint bartholmew destroied the idol of asteroth , who was worshipped in india ; and shewed moreouer , that their great alexikakon was a meere figment and imposture . so the apostles simon and iude strooke dumbe those spirits that spake in the oracle , to varada chiefe generall ouer xerxes his armie : and after , restoring to them their liberty of speech , they caused that their deceit and vanitie did easily appeare . for v●rada demanding of them , what the euent of the war would proue ? they answered him , that it would be long and dangerous , and not onely vnprofitable , but full of dammage and great losse to both parties . on the contrary , the apostles deriding the vanitie of the idoll , informed him , that the indian embassadors were vpon the way , humbly to desire peace of him vpon any conditions whatsoeuer . which finding ●o be true , varada commanded those lying and deceitfull images to be immediatly cast into the fire and burned ; and had then slaine an hundred and twenty of those idolatrous priests , had not the apostles earnestly interceded for them . i could here cite many examples to the like purpose , but let these suffice for the present . the alastores are called by origen , ( contra celsum ) azazel ; by zoroaster , carnifices , ( or butchers ) and alastares . no mischiefe is hid or concealed from them : and these are neuer seene but they portend some strange disaster . as in the time of the emperour iustinian , such spirits were seene openly in humane shape to intrude into the society of men : after which a most fearefull pestilence followed , and whosoeuer was touched by any of them , most assuredly died . by which contagious pest , the great city constantinople was almost vnpeopled : and as paulus diacon . witnesseth , the people saw an angell in the dead of the night go along with them , compassing the city , and walking from street to street , and from dore to dore , and so many knocks as the spectar ( by the angels command ) gaue at the doore of any house , so many persons of that family were vndoubtedly found dead in the next morning . cardanus reporteth , that there is an antient family in parma , named torrelli ; to whom an old seat or castle belongs , which for the space of an h●ndred yeres together was haunred with one of these alastores , who so oft as any of the houshold were to depart the world , would shew it selfe in a chimny of the great hall . a noble and illustrious lady of the same family reported , that a yong virgin lying dangerously sicke in the same house , the spectar according to custome appeared : and when euery one expected hourely the death of the virgin , shee presently beyond all hope recouered , and a seruant who was at that time sound and in health , fell sicke vpon the sudden and died . some few dayes before the death of henry the seuenth , emperor , he being feasted in a castle at mediolanum , belonging to one viscont mathaeus ; at mid-day there appeared before them a man armed , of a mighty gyantly size , to the great amasement of them all : and three days after , in the same place , and at the same houre , two armed champions on horse-backe , who performed a braue combat for the space of an entire houre , and then suddenly disappeared , to the wonder and terror of all the spectators . to cassius parmensis , lying in his bed , appeared a man of an vnusuall stature , with staring haire , and a rough and disordered beard , terrible in aspect : at the presence of which being strangely troubled , he started out of his bed and asked him who he was ? who answered , i am thy malus genius ; and so vanished . cassius knockes , calls to his seruants that attended without , asks them if they saw any to go in or come out of his chamber : they protest , not any . he museth to himselfe , and lyeth downe againe . the daemon appeares the second time , but with a countenance much more horrible . againe hee knockes , and commands his seruants to bring lights . they enter ; nothing appeares . the rest of the night hee spends in doubtfull and sollicitous cogitations . the dawning of the day scarse appeared , when lictors were sent from caesar , to apprehend him and take away his life . of the lamiae or larvae i ghesse that to be one which appeared to dion of syracu●a , who looking out at his chamber window in the night , by reason of a noise he heard , spied an old hag , habited and lookt as the poets describe the eumenides or furies , with a great broom sweeping the court. at which being wonder-strook , he called vp some of his houshold , and told them of the vision , desiring them to accompanie him in his chamber the remainder of the night ; which they did , and neither saw nor heard any thing afterward . but ere the morning , one of dions sonnes cast himself out of a window , into the same court ; who was so sore bruised that he died of the fall : and hee himselfe within few dayes after was slaine by callippus . drusus being consull , and making war in germany , a seeming woman of extraordinary aspect met him one day vpon his march , and saluted him with these words ; o insatiate drusus , whither art thou now going ? and when dost thou thinke thou shalt returne ; since thou art now at the period both of thy life and glory ? which fell out accordingly , for within few dayes after , brutus expired of an incurable disease . iacobus donatus a patrician of venice ( as cardanus reporteth ; from whose mouth he receiued this discourse ) sleeping one night with his wife in an vpper bed , where two nurses lay with a yong childe his sole heire in the lower , which was not a full yeare old , he perceiued the chamber doore by degrees , first to be vnlocked , then vnbolted , and after vnhatcht , one thrust in his head , and was plainly seene of them all , himselfe , his wife , and the nurses , but not knowne to any of them . donatus with the rest being terrified at this sight , arose from his bed , and snatching vp a sword and a round buckler , caused the nurses to light either of them a taper , and searcht narrowly all the roomes and lodgings neere , which he found to be barred and shut , and he could not discouer where any such intruder should haue entrance . at which not a little wonder-strooke , they all retyred to their rests , letting the lights still burne in the chamber . the next day the infant ( who was then in health , and slept soundly ) died suddenly in the nurses arms : and that was the successe of the vision . in the yeare , in trautonauia a towne in bohemia , one of the city died , named stephanus hubnerus ; who in his life time had heaped together innumerable riches , & builded sumptuous houses and pallaces ; euery man wondring how hee should attaine to that great masse of wealth . presently after his decease ( which was obserued with the celebration of a most costly funerall ) his spectar or shadow in the same habit which he was knowne to weare being aliue , was seene to walke in the streets of the city : and so many of his acquaintance or others as he met , and offered in the way of salutation to embrace , so many either died , or fell into some grieuous and dangerous disease immediatly after . niderius telleth this story : in the borders of the kingdome of bohemia lieth a valley , in which diuers nights together was heard clattering of armour , and clamors of men , as if two armies had met in pitcht battell . two knights that inhabited neere vnto this prodigious place , agreed to arme themselues , and discouer the secrets of this inuisible army . the night was appointed , and accommodated at all assayes they rode to the place , where they might descry two battels ready ordered for present skirmish ; they could easily distinguish the colours and prauant liueries of euerie company : but drawing neere , the one ( whose courage began to relent ) told the other , that he had seene sufficient for his part , and thought it good not to dally with such prodegies , wherefore further than he was he would not go . the other called him coward , and prickt on towards the armies ; from one of which an horseman came forth , fought with him , and cut off his head . at which sight the other fled , and told the newes the next morning . a great confluence of people searching for the body , found it in one place , the head in another , but neither could discern the footing of horse or man ; onely the print of birds feet , and those in myrie places , &c. the emblem . a visard , shewed by an hand extended from the clouds : those children which stand directly before it , and view the ouglinesse thereof , runne away , as affrighted with the vaine shadow ; but such as stand behinde , looking onely vpon the hollownesse , and perceiuing the error , make it onely their sport , deriding those that are so simply terrified . which agreeth with that of cassiodor , in psalm . quis mortem temporalem metuat , cui aeterna vita promittitur ? quis labores carnis timeat , cum se in perpetua requie nouerit collocandum ? what is he that can feare a temporal death , to whom eternall life is promised ? or who would be afraid of the paines belonging to the flesh , that knowes they bring him to euerlasting rest . and we reade , phil. . . for i am distressed betwixt both , desiring to be loosed and to be with christ , which is best of all , &c. it is held to be a maxim , that no man dieth more willingly , than hee that hath liued most religiously ; which the more fearefully wee fly , the more earnestly we follow ; and by liuing to die , men dye to liue . saint augustine telleth vs , there be three sorts of death , the first the death of sinne ; for euery soule that sinneth shall die . the second a mysticall death , that is , when we die to sinne , and liue to god. the third is that death by which we fulfill the course of nature . non deterret sapientem mors , quae propter incertos casus quotidie imminet ; & propter brevitatem vitae nunquam longe potest abesse : i. death cannot terrifie a wise man , which by reason of so many vncertaine chances , is alwayes imminent ; and in regard of the shortnesse of his life , can neuer be long absent . the motto giuen by catsius to this emblem , is , mors larvae similis , tremor hinc , nihil inde maligni . and his conceit hereupon as followeth : id mors est homini trepidis quod larva puellis excitat ingentes frons vtriusque metus . larva fugat pueros , frontem , non terga videntes ast alijs risum posteriora movent sensibus incurrit , cum lurida mortis imag● ( hei mihi ) quam multis spes animusque cadit : at cui terga necis melior doctrina revelat , clamat , ades vitae mors melioris iter . ¶ thus paraphrased : death is to man , as visards to girles show , who frighted run from what they do not know . behold the forehead , and th' aspect affrights : view it behinde , and the mistake delights . so when deaths pallid image is presented , how many men grow strangely discontented . who better counsel'd , on his backe parts looke , and cry out , welcome death ; we haue mis-tooke . a morall interpretation ( the motto being , pessimus interpres rerum metus ) may be gathered from plutarch , in moral . where hee saith , terror absentium rerum ipsa novitate falso angetur , consuetudo tamen , & ratio efficit , vt ea etiam quae horrenda sunt natura , terrendi vim amittant : i. the terror of things absent is encreased falsly by the nouelty thereof : but custome and reason so bring to passe , that euen those things which are naturally horrid , come to lose the power of their terror . feare is said to be the companion of a guilty conscience ; neither can there be any greater folly , than for a man to feare that which he cannot shun . dayly experience hath brought it within the compasse of a prouerbe , that he that feareth euery tempest can neuer make a good traueller . viget . saith , it becommeth a man to be carefull , but not fearefull ; because it often hapneth , that seruile feare bringeth sudden danger . ovid tells vs , epist. her. . nos sumus incerta , nos anxius omnia cogit , quae possunt fieri facta putare , timor . i. we are incertaine of our selues , and there is nothing possible to be done , but feare persuades vs to be already done . feare is defined to be two-fold ; good & commendable feare , grounded vpon reason and iudgement , which is awed more by reproch and dishonour , than by death or disaster : and euil feare , which is destitute of reason , and may be called pusillanimitie , or cowardise ; alwayes attended on by two perturbations of the soule , doubt and sadnesse . which may be also called the defect of fortitude : vpon which the emblematist writeth in these words : horrendo pavidas hinc territat ore puellas , inde cavo risum cortice larva movet . deterior vero rerum succurrit imago , et falsa miseros anxietate premit . auget homo proprios animo plerumque dolores inque fuam meus est ingeniofa necem eia age , terribilem rebus miser arripe larvam . ludicr●s , error crit , quod modo terror erat . ¶ thus paraphrased . looke forward ; to faint girles it terror breeds : view it behinde , and laughter thence proceeds . when fortune looks vpon vs with a frowne , we ( in our owne feares wretched ) are cast downe . man for the most part doth his owne griefe cherish , and in his minde growes witty how to perish . but ( wretch ) remoue the visard , and that terror ( before so horrid ) thou shalt finde vaine error . a meditation vpon the former tractate . i. to rip vp gods great counsels who shall striue , or search how far his hidden works extend ? into the treasure of his wonders diue , or thinke his maiestie to comprehend ? these things are granted vnto none aliue . for how can such as know not their owne end , nor can of their beginning , reason show , presume his pow'r aud might vnspeakable to know ? ii. if he should say , weigh me the weight of fire ? or striue to call backe yesterday that 's past ? to measure out the windes i thee desire , or search the dwellings of the ocean vast ? how the seas flow , or how their ebbes retyre , or in what moulds the sun and moone were cast ? whence thou hadst life and fashion in the wombe , or wherfore ( born thence ) now to seek a second tomb ? iii. sure thou wouldst answer , fire cannot be weigh'd . or if ? what ballance can the heat sustaine ? and of the windes what measure can be made ? for i shall striue t' imprison them in vaine . and how the chambers of the depth are layd ? which none hath seene that hath return'd againe . or who the houres already past can summe ? or by his art preuent those seasons are to come ? iv. how should i frame a modell so capatious , in which to cast the body of the sunne ? or of the moone ? ( so infinitely spatious ) or truly tell the courses that they run ? neither can humane wit proue so audatious , to question of his end e're he begun . neither with our weake sence doth it agree , to find , how meere from nothing we first came to bee . v. if of the fire , which thou dost hourely try ? if of the winde , which blowes vpon thy face ? if of the day , which dayly passeth by ? ( and what is now , to morrow hath no place ) or those bright planets mouing in the sky , which haue * times daughters in perpetuall chase . or if the seas abisse thou canst not sound ? to search whose chanels yet there neuer line was found . vi. if of thy selfe thou canst no reason show , by all the vnderstanding thou canst claime ? how in the wombe thou first beganst to grow ? or how thy life into thy body came ? yet all these things , to be , we see and know , they lie before vs , and we giue them name . but if we cannot show the reason why , how can we search the mysteries of the most hye ? vii . number we may as well the things to come , gather the scatter'd drops of the last raine , the sands that are vpon the shore to summe , or make the wither'd floures grow fresh againe ; giue the mole eyes , or speech vnto the dumbe , or with small vessels th' ocean striue to d●aine : tell all the glorious stars that shine by night , or make a sound or voice apparant to the sight . viii . the forrest of it's lofty cedars prowd , whose spatious boughes extended neere and far , and from the earth the sun aid seeme to cloud . much glorying in it's strength , thinks none should bar his circumscribed limits ; therefore vow'd against the mighty ocean to make war , calling a councell of each aged tree , who with vnanimous consent thereto agree . ix . like counsell did the curled ocean take , and said , let vs rise vp against the land , let 's these our spatious borders larger make , nor suffer one tree in his place to stand : the earths foundations we haue pow'r to shake , and all their lofty mountaines countermand . much honour by this conflict may be had , if we to these our bounds can a new countrey add . x. yet was the purpose of the forrest vaine , for a fire came , and all the woods destroy'd : and 'gainst the raging practise of the maine , sands interpos'd , and it 's swift course annoy'd . some pow'r there was which did their spleens restrain : for neither of them their intents enioy'd . 'twixt these i make thee vmpire , vse thy skill ; which canst thou say did well , or which of thē did ill ? xi . both their intents were idle , thou wilt say , and against nature that they did deuise : the woods were made within their bounds to stay , and therefore to transgresse them were vnwise . the seas that quiet in their channels lay , and would so proud an action enterprise : be thou the judge betweene each vndertaker , whether they both rebelled not 'gainst their maker . xii . for as the earth is for the woods ordain'd , fixt there , not to remoue their setled station : and as the flouds are in their shores restrain'd , but neither to exceed their ordination ; so must all flesh in frailty be contain'd , ( for so it hath been from the first creation ) and only the things heauenly vnderstand , who are in heav'n , and prest at gods almighty hand . xiii . if then things supernaturall we finde , the depth whereof we cannot well conceiue ; so abdite and retruse from mans weake minde , them we into our frailty cannot weave : ( as what 's aboue capacitie assign'd ) those to the first disposer let vs leaue . what 's common amongst men is knowne to all ; but we may faile in those things metaphysicall . xiv . but be it euer our deuout intention , to be so far remote from all ambition , that whatsoeuer's aboue apprehension , ( if it be true , and of diuine condition ) to quarrell with it in no vaine dissention , but rather yeeld hereto with all submission . man , made of earth , to earth god did confine ; grace from aboue is the free gift of pow'r diuine . xv. this grace is the third person in the trinitie : the second , wisedome ; and the first , all power . to whom that we may haue more free affinitie , let vs submit vs henceforth from this hower : and that we may attaine to true diuinitie , pray , that they will their mercies on vs shower ; here in this life , from sathan vs defend , and after bring vs to that joy which hath no end . crux pendentis est cathedra docentis . s. augustine . the angell thom : hammon armig : rich : gethinge m of the pen. the argvment of the ninth tractat. to spirits call'd lucifugi ( from shunning light ) i next apply my neere-tyr'd pen ; of which be store in mines where workmen dig for oare . of robin good-fellow , and of fairies , with many other strange vagaries done by hob-goblins . i next write of a noone-diuell and a buttry-sprite , of graue philosophers who treat of the soules essence and her seat . the strange and horrid deaths related of learn'd magitians , animated by sathan , the knowne truth t' abiure , and study arts blacke and impure . of curious science ( last ) the vanity , grounded on nothing but incertainty . and that no knowledge can abide the test like that in sacred scripture is exprest . ¶ the second argument . the angell , vnto man knowne best , as last of nine concludes the rest . the angell . three yong-men of darius court contend what thing should strongest be ? one doth commend wine to haue chiefe dominion . the other sayes the king hath prime place . and the third doth praise the pow'r of women to make others thrall ; but ( aboue these ) that truth transcendeth all . the king 's inthron'd , his peeres about him stated , to heare this strife betwixt them three debated . the first begins ; o men who can define vnto the full , the pow'r and strength of wine ? for needs must that be said to tyrannise , which tames the strong , and doth deceiue the wise. the minde it alters , and 't is that alone that makes the scepter and the sheep-hooke one : for you in wine no difference can see betwixt the poore and rich , the bond and free. it glads the heart , and makes the thoughts forget trouble and sorrow , seruitude and debt . it doth inrich the minde in ev'ry thing , that it remembers gouernor nor king ; and causeth those who are in state most weake , ( not thinking of their wants ) of talents speake . it puts a daring in the cowards brest , to loue those armes he did before detest ; to draw his sword in fury , and to strike , opposing his best friends and foes alike : but from the wine , and when the tempest 's o're , he soone forgets all that had past before . then ô you men ( for i 'le not hold you long ) thinke wine , that can do these things , is most strong . he ceast ; the next began , ( and thus ) o men , are not you strongest , first by land , and then by sea ? are not all things in them contain'd , yours , as at first vnto your vse ordain'd ? but yet the king is greater , he rules all , and is the lord of these in generall : such as negotiate by sea or land , are but meere vassals , and at his command . if he shall bid them war , with least facilitie they take vp armes , and run into hostilitie . and if he send them against forrein powers , they breake downe citadels , demolish towers : mountaines they with the vallies shall make ev'n , or in the dales raise structures to braue heav'n ; they kill , or they are slaine , in ev'ry thing they do not passe the precept of the king : and if they ouercome , by right or wtong , the spoile and honour doth to him belong . nay , those which do not to the battell go , but stay at home to plow , to till , to sow , the fruits of all their labours and increase they bring vnto the king , to keepe their peace ; yet he is but one man. if he bid kill , there is no sauing , ( then much bloud they spill : ) but if the word passe from him , they shall spare ; to shed least bloud who 's he so bold that dare ? if he bid smite , the smite : or if he frowne , and bid demolish , all things are torne downe . if he say build , they build ; or if destroy , all goes to hauocke : and yet he in ioy meane time sits downe , doth eat , doth drinke , doth sleep , and all the rest a watch about him keepe ; neither can any tend his owne affaires , but the kings only , ev'ry man prepares to do him seruice , ( reason too ) for they dare not but his great potencie obey . then aboue others is not he most strong ? this hauing said , the second held his tongue . the third reply'd , o men , neither confine strength to the potent monarch , nor to wine , nor to the multitude : 'gainst their opinion , hath not the woman ouer these dominion ? woman into the world the king hath brought , and all such people as haue empire sought by land or sea , from them had being first , bred from their wombes , and on their soft knees nurst . those that did plant the vine , and presse the juice , before that they could taste it to their vse , had from them their conception ; they spin , they weaue garments for men , and they from them receiue worship and honour : needfull th' are , no doubt , as being such men cannot liue without . if he hath gath'red siluer , or got gold , or found out ought that 's pretious to behold ; doth he not bring it to his choice delight , her that is faire and pretious in his sight ? leaues he not all his bus'nesse and affaire , to gaze vpon her eyes , play with her haire ? is he not wholly hers ? doth he not bring gold to her , siluer , and each pretious thing ? man leaues his father , mother , countrey , all , ( what he esteemes most deare ) to become thrall , in voluntary bondage with his wife , to leade a priuat and contented life : which life for her he hasardeth , and her 'fore father , mother , countrey , doth prefer . therefore by these you may perceiue and know , woman , to whom man doth such seruice owe , beares rule o're you : do you not trauell , sweat , and toile , that of your labors they may eat ? man takes his sword , ( regardlesse of his weale ) and ( madman-like ) goes forth to rob and steale ; he sailes the seas , sounds riuers , ( nothing feares ) he meets a lion , and his way he steares through darknesse , and what purchase , spoile , or boot is got , he prostrats at his mistresse foot . this shewes , his woman is to him more deare than he that got , or she that did him beare . some haue run mad ; some , slaues to them haue bin ; others haue err'd , and perisht in their sin . do i not grant , the king in pow'r is great , and that all nations homage to his seat ? yet i haue seene apame her armes twine about his necke , the kings lov'd concubine , and daughter to the famous bartacus ; i haue beheld her oft times vse him thus , from the kings head to snatch the royall crowne , and smiling on him , place it on her owne ; then with her left hand on the cheeke him smite : yet he hath gap'd and laught , and tooke delight to see himselfe so vs'd . if she but smil'd , ( as if all pow'r from him were quite exil'd ) he laught on her . if angry , he was faine to flatter her , till she was pleas'd againe . 't is you , ô men , whom i appeale vnto ; are they not strongest then , who this can do ? at this the king and princes in amase , began each one on others face to gase . when he proceeded thus ; say , ô you men , resolue me , are not women strongest then ? the earth is spatious , and the heav'n is hye , and the sun swiftly in his course doth flye ; for in one day the globe he wheeleth round , and the next morning in his place is found . him that made these things must we not then call great ? and truth therefore great'st and strong'st of all ? all the earth calls for truth ; heav'n doth proclaime her blessed ; all things tremble at her name . for truth no vniust thing at all can doo : the wine is wicked , so the king is too , women are wicked , all the sonnes of men most wicked are , and such must needs be then their wicked works , there is no truth therein , and wanting truth , they perish in their sin . but truth shall abide strong , and still perseuer , for it shall liue and reigne euer and euer . with her , of persons there is no respect , she doth to this way nor to that reflect : she knowes no diffrence ; what is just she loues , but what 's impure and sinfull she reproues . and all men fauor her good works , because her judgements are vpright , and iust her lawes . shee 's the strength , kingdome , power , dignitie , and of all ages sov'raigne majestie : blest be the god of truth . at this he stay'd . then all the people cry'd aloud and sayd , ( with publique suffrage ) truth is great'st and strongest , which ( as it was at first ) shall endure longest . this is that truth in quest of which we trade , and which , without invoking diuine aid , is neuer to be found . now lest we erre concerning sp'rits , 't is fit that we conferre with sacred story . thus then we may read , ( where of the fall of babell 't is decreed ) saith esay , thenceforth zijm shall lodge there , and o him in their desolate roofes appeare : the ostriches their houses shall possesse , and satyrs dance there : ijim shall no lesse howle in their empty pallaces , and cry , and dragons in their forlorne places fly . againe : the zijm shall with ijim meet , and the wilde satyr with his parted feet call to his fellow . there shall likewise rest the scritch-owle , and in safety build her nest . the owle shall lodge there , lay and hatch her brood ; and there the valtures , greedy after food , all other desolate places shall forsake , and each one there be gath'red to his make. some moderne writers speaking of this text , because that they would leaue it vnperplext , say , that by these strange names be either meant mis-shapen fowles , or else it hath extent further , to wicked sp'rits , such as we call hob-goblins , fairies , satyrs , and those all sathan by strange illusions doth employ , how mankinde to insidiate and destroy . of which accursed ranke th' appeare to bee which succeed next in this our historie . subterren spirits they are therefore flyl'd , because that bee'ng th' vpper earth exyl'd , their habitations and aboads they keepe in con-caues , pits , vaults , dens , and cauernes deepe ; and these trithemius doth hold argument to be of all the rest most pestilent : and that such daemons commonly inuade those chiefely that in mines and mettals trade ; either by sudden putting out their lamps , or else by raising suffocating damps , whose deadly vapors stifle lab'ring men : and such were oft knowne in trophonius den . likewise in nicaragua , a rich myne in the west-indies ; for which it hath ly'ne long time forsaken . great olaus writes , the parts septentrionall are with these sp'ryts much haunted , where are seen an infinit store about the places where they dig for oare . the greeks and germans call them cobali . others ( because not full three hand-fulls hye ) nick-name them mountaine-dwarfes ; who often stand officious by the treasure-deluers hand , seeming most busie , infinit paines to take , and in the hard rocks deepe incision make , to search the mettals veines , the ropes to fit , turne round the wheeles , and nothing pretermit to helpe their labour ; vp or downe to winde the full or empty basket : when they finde the least oare scatter'd , then they skip and leape , to gather't thriftily into one heape . yet of that worke though they haue seeming care , they in effect bring all things out of square , they breake the ladders , and the cords vntwist , stealing the workmens tooles , and where they list hide them , with mighty stones the pits mouth stop , and ( as below the earth they vnderprop ) the timber to remoue they force and striue , with full intent to bury them aliue ; raise stinking fogs , and with pretence to further the poore mens taske , aime at their wracke and murther . or if they faile in that , they further aime , ( by crossing them and bringing out of frame their so much studied labor ) so extreme their malice is , to cause them to blaspheme , prophane and curse : the sequell then insuing , the body sav'd , to bring the soule to ruin . of these , that to mans hurt themselues apply , munsterus writes in his cosmography . such was the daemon annebergius , who twelue lab'ring men at once did ouerthrow in that rich siluer mine , call'd to this day by wtiters , corona rosaica . the like ( where choicest mettals they refine ) snebergius did in the georgian mine . these are the cause the earth doth often cleaue , and by forc'd crannies and deepe rifts receiue robustious windes , her empty cavernes filling : which being there imprison'd , and vnwilling to be so goald , struggle , and wanting vent , earthquakes thereby are caus'd incontinent , such as remoue huge mountaines from their scite , and turrets , tow'rs , and townes demolish quite . in arragon ( alpho●sus ) bearing sway in brixim , apulia , and campania , happen'd the like . so great an earthquake chanc't ( when bajazet was to the throne advanc't ) in constantines great city , that of men full thirty thousand in one moment then perisht , th' imperiall pallace quite destroy'd . in the same kinde dyrrachium was annoy'd vnder pope foelix ; and great rome together three dayes , so shooke , the people knew not whether the latest day was come . like terror strooke the world , when most part of the east was shooke , in hadrians reigne . like terror did encroch vpon the famous city antioch , when valentinian and valens bore ioint scepter ; what was ne●er knowne before then hapned : for by an earths mighty motion the waters were diuided in the ocean , and those concealed channels appear'd bare , which till then neuer saw the sunne nor aire . ships riding then in alexandria's bay , are tost on tops of houses , and there stay ; with as much swiftnesse bandied from the seas , as balls at tennis playd , and with like ease . illyria , pannonia , and dalmatia , morauia , bauaria , and dacia , were with the earths like-horrid feuers shaken , and many townes and cities quite forsaken . but in bauaria ( as my author sayes ) one of these tremors lasted forty dayes , when six and twenty tow'rs and castles fell , temples and pallaces , supported well ; two great vnited hills parted in twaine , and made betweene them a large leuel'd plaine : it , beasts and men in the mid fields or'ethrew . but that which aboue all things seem'd most new , of bodies fifty , not inhumated , were to mans sight miraculously translated to statues of white salt . then dwelling neere , of this strange prodegie eye-witnesse were conrad of medenberch , a philosopher , and the great austria's arch-dukes chancellor . these spirits likewise haue the pow'r to show treasures that haue been buried long below : by gods permission , all the veins conceald , of gold or siluer , are to them reueald . of vnions , stones , and gems esteemed high , these know the place and beds wherein they ly ; nay ev'ry casket and rich cabinet of that vnrifled rocke wherein th' are set . but to dispose these , some are of opinion it lies not in their absolute dominion : for god will not permit it , as fore-knowing such auaritious thoughts in mansheart growing , his corrupt nature would to mammon bow , and his creator leaue he car'd not how . others yeeld other reasons : ev'ry selfe - spirit is so opinion'd of this pelfe , ( i meane those seruants of god plutus ) that the least they will not part with , no not what they might with ease spare . some thinke they persist to keep 't to the behoofe of antichrist , inprejudice and dammage of th' elect. nay , to their owne sonnes whom they most affect , either their bounty is exceeding small , or else the substance meere phantasticall . stumpsius recites this story , which ( 't m' appeare by computation ) hapned in the yeare one thousand fiue hundred twenty : there 's a place neere basill , which hath entrance by a space narrow and strait , but is within capatious , and ( as fame goes ) possest with sp'rits vngratious . the like is in our peke-hills to be seene , where many men for nouel-sake haue beene . another that 's call'd ouky hole , neere wells ; all vnder earth , and full of spatious cells , both wondrous caues . nor can't be truly said , whether by art or nature they were made . but to the first ; a botcher of that towne , rude of behauior , almost a meere clowne , yet bold and blunt , vncapable of dread , especially when wine was in his head ; into that caue this groome presum'd to enter further than any man till then durst venter . he lights a waxen taper , which before was consecrate , then enters at a dore of sollid iron , which difficultly past ; then chamber after chamber , comes at last to a fresh fragrant garden , ev'ry thing seeming as if there had been lasting spring . in midst of which a goodly pallace stands , the frame appeares not built by mortall hands , so curious was the structure , no inuention there , but exceeding humane apprehension . when entring the great hall , he may espye vpon a throne magnificent and hye , a virgin of surpassing beauty plac't , ( incomparable vpward from the wast ) her golden haires about her shoulders hung , smooth brow'd , cleare ey'd , her visage fresh and young : but all below the girdle seem'd to twine about the chaire , and was meere serpentine . before her stood an huge great brasen chest , crosse-barr'd and double lockt , it seemes possest of mighty treasure , and at either end a blacke fierce ban-dog couched , to defend that magosin ; for such as approch neere , with their sharpe phangs they threat to rend and teare . she checks their fury , makes them stoope and lye flat on their bellies : she doth next vntye a strong and double-warded key that hung about her necke , ( in a silke ribbond strung . ) the chest she first vnlocks , then heaues the lid . and shewes th' aduent'rer what was therein hid gold of all stamps , and siluer in great store , ( midas it seemes of bacchus askt no more ) a small piece of each coine to him she giues , desiring him to keepe it whilest he liues ; ( her bounty stretcht but to an easie load ) all that he got he after shew'd abroad . and when she gaue it , thus she him bespake ; a princesse see , who for a step-dames sake am thus transform'd , my fortunes ouerthrowne , and i despoyl'd both of my state and crowne . but were i by a yong man three times kist , who from his childe-hood euer did persist in modesty , and neuer stept astray , i by his meanes should be remov'd away ; and as his vertues guerdon , for a dower , he should receiue this masse , now in my power . twice ( as he said ) he stroue her lips to touch ; but in th' attempt her gesture appear'd such , her face so alter'd , her aspect so grim , her chattring teeth so gnashing , as if him she would haue instantly deuour'd ; it seem'd , 'twixt hope and feare to be as then redeem'd . but yet so terrible his offer was , that for the worlds wealth added to that masse , he durst not on the like exploit be sent , but turned thence by the same way he went. yet by this strange relation , after mov'd ( by some of his allyes whom he best lov'd ) to second his attempt , he neuer more could finde the way backe to that charmed dore . not many yeares ensuing this , another of the same towne , a kinsman or a brother hoping thereby a desp'rat state to raise , by his direction had made oft essayes , this strange inchanted pallace to discouer , and to that queene to be a constant louer . at length he entred , but there nothing found saue bones and skulls , and coarses vnder ground : but was withall so far distract in sence , he dy'd some three dayes after parting thence . the like vaine hope did apollonius blinde ; who though he studied by his art to finde hid gold , and wholly gaue his minde vnto 't , his fare thereby not better'd by a root , ( for so mine authors say ) the great magition agrippa minding to make inquisition by magicks helpe , and search for treasures hidden ; not only by the emp'ror was forbidden , carolus the fift ; but histories report , he for that notion banisht was the court. andrew theuerus tells vs , one macrine a greeke , labor'd the earth to vndermine , in paros isle , and in that hope resolv'd , him suddenly the earth quite circumvolv'd . of cabades the mighty persian king , two authors , glycas and cedrenius , bring this historie to light : 'twixt the confines of persia and of india , there be mines in mount zudaderin , of stones and gems , some valu'd at no lesse than diadems : but how to compasse them was found no meane , the passage being kept by sp'rits vncleane . th' ambitious king , for such a masse of pelfe daring to tug with lucifer himselfe , brings thither an huge army , sundry wayes assaults the mountaine : still the diuels raise tempests of fire and thunder to their wracke , and maugre opposition force them backe . after retreat , the covetous king persists in his attempt , and of the cabalists and magi calls a councell , and of them demands , by what vnheard of stratagem this treasure may be compast . they agree , it by one onely meanes atchiev'd may bee ; namely , that in his prouinces reside a sect of christians , at that time deny'de their liberty of conscience : now if they will to that god they serue deuoutly pray , their orisons haue sole pow'r to withstand the force and fury of that hellish band. by one of his great princes the king vnto the patriarch many kinde commends ; of him desiring their spirituall aid , those damned caca●daemons to inuade . the bishop grants , proclaimes a gen'rall fast , all shrieue them of their sinnes ; which done , at last , betwixt the mountaine and the campe they bend their humble knees , and in their pray'rs commend the sultans safety . this no sooner done , but these infernall fiends afrighted runne , with horrid cries and yells the aire they fill , and leaue to him the conquest of the hill . of faustus and agrippa it is told , that in their trauels they bare seeming gold which would abide the touch ; and by the way , in all their hostries they would freely pay . but parted thence , myne host thinking to finde those glorious pieces they had left behinde , safe in his bag , sees nothing , saue together round scutes of horne , and pieces of old leather . of such i could cite many , but i 'le hye from them , to those we call lucifugi . these in obscurest vaults themselues inuest , and aboue all things , light and day detest . in iohn milesius any man may reade of diuels in sarmatia honored , call'd kottri , or kibaldi ; such as wee pugs and hob-goblins call . their dwellings bee in corners of old houses least frequented , or beneath stacks of wood : and these conuented , make fearefull noise in buttries and in dairies ; robin good-fellowes some , some call them fairies . in solitarie roomes these vprores keepe , and beat at dores to wake men from their sleepe● seeming to force locks , be they ne're so strong , and keeping christmasse gambols all night long . pots , glasses , trenchers , dishes , pannes , and kettles they will make dance about the shelues and settles , as if about the kitchen tost and cast , yet in the moruing nothing found misplac't . others such houses to their vse haue fitted , in which base murthers haue been once committed . some haue their fearefull habitations taken in desolat houses , ruin'd , and forsaken . examples faile not to make these more plaine ; the house wherein caligula was slaine , to enter which none euer durst aspire after his death , till 't was consum'd by fire . the like in athens ; of which pliny writes in his epistles . as facetius cites , in halberstad ( saith he ) there is a dwelling of great remarke , the neighbour roofes excelling for architecture ; in which made aboad a mighty rich man , and a belly-god . after whose death ( his soule gon heav'n knowes whither ) not one night fail'd for many moneths together , but all the roomes with lighted tapers shone as if the darknesse had beene chac't and gone , and day there onely for his pleasure stay'd . in the great chamber where before were made his riotous feasts , ( the casements standing wide ) clearely through that transparance is espy'de this glutton , whom they by his habit knew , at the boords end , feasting a frolicke crew of lusty stomacks that about him sate , serv'd in with many a costly delicate , course after course , and ev'ry charger full : neat seruitors attended , not one dull , but ready to shift trenchers● and fill wine in guilded bowles ; for all with plate doth shine : and amongst them you could not spy a guest , but seem'd some one he in his life did feast . at this high rate they seem'd to spend the night , but all were vanisht still before day light . of bishop datius a learn'd clerke thus saith ; he for the true profession of his faith , sent into exile , in his difficult way opprest with penurie , was forc'd to stay in corinth : nor there lodging could he haue in any inne or place conuenient , saue a corner house , suppos'd to be inchanted , and at that time with sundry diuels haunted . there taking vp his lodging , and alone , he soundly slept till betwixt twelue and one : when suddenly ( he knew not by what cranny , the dores bee'ng fast shut to him ) came a many of diuels thronging , deckt in sundry shapes , like badgers , foxes , hedge-hogs , hares , and apes . others more terrible , like lions rore : some grunt like hogs , the like ne're heard before . like bulls these bellow , those like asses bray ; some barke like ban-dogs , some like horses ney : some howle like wolues , others like furies yell , scarse that blacke santus could be match'd in hell . at which vp starts the noble priest , and saith , o you accursed fiends , vassals of wrath , that first had in the east your habitation , till you by pride did forfeit your saluation : with the blest angels you had then your seat , but by aspiring to be god-like great , behold your rashnesse punisht in your features , being transhap'd into base abject creatures . this hauing spoke , the spirits disappeard , the house of them for euer after clear'd . one thing , though out of course it may appeare , yet i thought fit to be inserted here : the rather too the reader i prepare , because it may seeme wonderfull and rare . receiue 't as you thinke good ; or if you please to beleeue plutarch , then his words are these : one call'd enapius , a yong man well bred , by the physitions was giv'n out for dead , and left to his last sheet . after some howers he seem'd to recollect his vitall powers , to liue againe , and speake : the reason why demanded of his strange recouerie ? his answer was , that he was dead 't was true , and brought before th' infernall bar. they view him o're and o're , then call to them who'haue charge the spirit from the body to inlarge : whom pluto with the other stygian pow'rs thus threat ; base vassals can we thinke you ours , or worthy our imployment , to mistake in such a serious errand ? do we make you officers and lictors to arrest such as are call'd to their eternall rest ; and when we send for one whose dismall fate proclaimes him dead , you bring vs one whose date is not yet summ'd , but of a vertue stronger , as limited by vs to liue much longer . we sent , that with nicander you should meet , a currier that dwells in such a street : and how haue you mistooke ? this soule dismisse , and fetch his hither to our darke abisse . with that ( saith he ) i waken'd . his friends sent vnto the curriers house incontinent , and found him at the very instant dead , when he his former life recouered . and though meere fabulous this seeme to be , yet is it no impossibilitie fiends should delude the ethnicks , and on them confer this as a cunning stratagem , to make them thinke that he dispos'd mans breath , and had the sole pow'r ouer life and death . at nothing more these auerse spirits aime , than what is gods , vnto themselues to claime . others there are , as if destin'd by lot , to haue no pow'r but ouer goods ill got . for instance ; one long with the world at strife , who had profest a strict religious life , and taken holy orders , at his booke spending his spare houres ; to a crafty cooke was neere ally'de , and at his best vacation findes out a time to giue him visitation ; and greets him with a blessing . the fat host is glad to see his vncle ; sod and rost he sets before him , there is nothing ( fit to bid him welcome ) wanting : downe they sit . the good old man , after some small repast , more apt to talke than eat , demands at last of his lay nephew , ( since he toiles and striues in this vaine world to prosper ) how he thriues ? the cooke first fetcheth a deepe sigh ; then sayes , o vncle , i haue sought my state to raise by ev'ry indirect and law lesse meane , yet still my couetous aimes are frustrat cleane . i buy stale meat , and at the cheapest rate ; then if my guests complaine i cog and prate , out-facing it for good . sometimes i buy beeues ( haue been told me ) of the murrain dye . what course haue i not tooke to compasse riches ? ventur'd on some haue been found dead in ditches ; bak'd dogs for venison , put them in good paste , and then with salt and pepper helpt their taste . meat rosted twice , and twice boyl'd , i oft sell , make pies of fly-blowne joints , and vent them well : i froth my cannes , in ev'ry jug i cheat , and nicke my ghests in what they drinke or eat : and yet with these and more sleights , all i can , doth not declare me for a thriuing man ; i pinch myne owne guts , and from others gleane , and yet ( though i shew fat ) my stocke is leane . the good old man , though at his tale offended , no interruption vs'd till he had ended . first hauing shooke his head , then crost his brest , cousin ( said he ) this lewd life i detest : let me aduise you therefore to repent ; for know , ill-gotten goods are lewdly spent . pray let me see your buttry . turne your face ( saith the cooke ) that way , you may view the place , that casement shewes it . well done , ( saith the priest ) now looke with me , and tell me what thou seest ? when presently appeares to them a ghost , swolne-cheekt , gor-bellied , plumper than myne host ; his legs with dropsie swell'd , gouty his thighes , and able scarse to looke out with his eyes , feeding with greedinesse on ev'ry dish , for nothing could escape him , flesh or fish : then with the empty jugges he seemes to quarrell , and sets his mouth to th' bung hole of a barrell , ( lesse compast than his belly ) at one draught he seemes to quaffe halfe off , then smil'd and laught , when jogging it he found it somewhat shallow : so parted thence as full as he could wallow . mine host amas'd , desires him to vnfold what monster 't was made with his house so bold . to whom his vncle ; hast thou not heard tell of buttry-sp'rits , who in those places dwell where cous'nage is profest ? needs must you waine in your estate , when such deuour your gaine . " all such as study fraud , and practise euill , " do only starue themselues , to plumpe the deuill . the cooke replies , what course ( good vncle ) than had i best take , that am ( you know ) a man would prosper gladly , and my fortunes raise , which i haue toil'd and labour'd diuers waies ? he mildely answers , be advis'd by mee , serue god , thy neighbour loue , vse charitie , frequent the church , be oft deuou● in pray'r , keepe a good conscience , cast away all care of this worlds pelfe , cheat none , be iust to all , so shalt thou thriue although thy gaine be small ; for then no such bad spirit shall haue pow'r thy goods directly gotten to deuour . this said , he left him . who now better taught , begins to loue what 's good , and hate what 's naught ; he onely now an honest course affects , and all bad dealing in his trade corrects . some few yeares after , the good man againe forsakes his cloister , and with no small paine trauels to see his kinsman , in whom now he findes a change both in his shape and brow ; hee 's growne a bourger , offices hath past , and hopes ( by changing copy ) at the last to proue chiefe alderman , wealth vpon him flowes , and day by day both gaine and credit growes . most grauely now he entertaines his ghest , and leads him in the former roome to feast . some conf'rence past betwixt them two at meat , the cooke spake much , the church-man little ●at ; but findes by many a thankfull protestation , how he hath thriv'd since his last visitation . the table drawne , the ghests retyr'd aside , he bids him once more ope the casement wide that looks into the larder : where he spies the selfe-same sp'rit with wan cheekes and sunke eies , his aspect meagre , his lips thin and pale , ( as if his legs would at that instant faile ) leaning vpon a staffe , quite clung his belly , and all his flesh as it were turn'd to gelly . full platters round about the dresser stood , vpon the shelues too , and the meat all good ; at which he snatcht and catcht , but nought preuail'd , still as he reacht his arme forth , his strength fail'd ; and though his greedy appetite was much , there was no dish that he had pow'r to touch . he craules then to a barrell , one would thinke , that wanting meat , he had a will to drinke : the vessels furnisht and full gag'd he saw , but had not strength the spigot forth to draw ; he lifts at juggs and pots , and cannes , but they had been so well fill'd , that he vnneths may aduance them ( though now empty ) halfe so hy as to his head , to gaine one snuffe thereby . thus he that on ill gotten goods presum'd , parts hunger-starv'd , and more than halfe consum'd . in this discourse far be it we should meane , spirits by meat are fatted or made leane : yet certaine 't is , by gods permission they may ouer goods extorted beare like sway . 't were not amisse if we some counsell had , how to discerne good spirits from the bad , who since they can assume the shape of light , in their discov'ry needfull is foresight . in one respect th' agree ; for both can take bodies on them , and when they please forsake their shapes and figures : but if we compare by circumstance , their change , they diffrent are ; as in their true proportion● operation , language , and purpose of their transmutation . good angels , though vndoubtedly they can put on all formes , still take the shape of man. but the bad daemons , not with that content , when they on their curst embassies are sent , in figures more contemptible appeare , one like a wolfe , another like a beare : others resembling dogs , apes , monkies , cats , and sometimes birds , as crowes , pies , owles , and bats . but neuer hath it yet been read or told , that euer cursed sp'rit should be so bold to shew his damned head ( amongst them all ) in th' innocent lambes , or doues that haue no gall . some giue this reason ; god would not permit , since by the lambe his deare sonne thought it fit himselfe to shadow , and the holy-ghost ( as in that bird whom he delighted most ) t'assume her figure in his apparition , that fiends should in these shapes shew any vision . whoso will sift their actions , he shall finde ( by their successe , if well or ill inclin'd ) the one from other ; for the blessed still square all their actions to th' almighties will , and to mans profit : neither more nor lesse , the limit that 's prescrib'd them they transgresse . the cacadaemons labour all they can against gods honour and the good of man : therefore the end of all their apparitions are meere idolatrous lies and superstitions : they to our frailties all grosse sinnes impute , that may the body staine , or soule pollute ; and when they aime against vs their chiefe batteries , they bait their deadly hookes in candy'd flatteries , in golden bowles they poys'nous dregs present , make shew to cure , but kill incontinent ; and therefore it behooues man to haue care , whom thousand wayes they labour to ensnare . take saint iohns counsell ; be not you ( saith hee ) deceiv'd by your too much credulitie : beleeue not ev'ry spirit , but first try whether he doth proceed from god on hy . examine ev'ry good thing they pretend , whether they likewise doo 't to a good end . to diuers maladies they can giue ease , comfort and helpe , vprores sometimes appease , predict mischances , teach men to eschew mischiefes which they prepar'd as well as knew . in all their speech gods name they neuer vse , vnlesse it to dishhonour and abuse . another speciall signe they cannot scape , namely , that when they put on humane shape , to giue man iust occasion to misdoubt them , some strange prodigious marke they beare about them in one deficient member . these be notes to finde them out , either the feet of goats , foreheads of satyrs , nailes deform'd and crooked , eyes broad and flaming , noses long and hooked , hands growne with haire , and nosthrils broad and wide , teeth gagg'd , and larger than their lips can hide . the crosses signe ( saith athanasius ) they cannot endure , it puts them to dismay . lactantius tells vs , when vpon a season an emp'ror of his idoll askt the reason of some doubt that perplext him , a long space he answer'd not : the cause was , that in place a christian then was present at that time who had new blest him with the crosses signe . good angels when to man they first appeare , although they strike him with amase and feare , their em affies bee'ng done , before they part , they leaue him with great joy and cheare of heart . as he at whose dread presence daniel shooke ; as th' angell gabriel , whom the holy-booke makes mention of , who when he came to bring to the blest maid a message from heav'ns king , frightfull at first appear'd his salutation , but th' end thereof was full of consolation . but the bad spirits bringing seeming ioy , the end thereof's disaster and annoy . from circumstance might many more arise , but these for this place at this time suffice . be it held no digression to looke backe from whence i came , inquiring if i lacke no fit accoutrement that may be found behoofull for the journey i am bound . something i had forgot in my great speed : of musicke then , e're further i proceed ; i must deriue it from the first of dayes . the spheres chime musicke to their makers praise . in the worlds first creation it begunne , from the word fiat spoke , and it was done , was sound and sweetnesse , voice , and symphonie , concord , consent , and heav'nly harmonie . the three great orders of the hierarchie , seruants vnto th' eternall majestie , in their degrees of ternions hourely sing loud haleluiahs to th' almighty king. the seraphins , the cherubins , and thrones , potestates , vertues , dominations , the principats , arch-angels , angels , all resound his praise in accents musicall : so doe the heav'ns and planets , much below them . touching the first , those that seeme best to know them , thus of their quicke velocitie relate : as the supreme and highest , agitate their wheeles with swiftest motion , so conclude , the lowest finish their vicissitude : that is , their naturall courses much more soone . as first , in nine and twenty dayes the moone , the sun and venus in one twelue-month theirs , and saturne his in thirty compleat yeares ; but many thousands must be fully done , before the starry heav'ns their course haue runne . such and so great is mans innate ambition , into all knowledge to make inquisition , the depth of natures hidden wayes to sound , mystries to search , and diue in arts profound . as if we looke into the first of time , when as the world was in it's youth and prime , ev'n to this latest age , those much commended for deepe conceptions , greatly haue contended ( almost aboue capacitie indeed ) laboriously , each other to exceed . but as the fable of ixion proud saith , he in iuno's stead embrac'd a cloud : so for the most part those of wits refin'd , building vpon their amplitude of mind , and by their owne vaine apprehensions sway'd , in their maine course erroneously haue stray'd ; either in all mistaking , or some part , error for truth , and ignorance for art. the reason is , that in things vndecided , by selfe-conceit bee'ng obstinatly guided , and not acquiring out the perfect ground , what 's finite they with infinite confound ; what 's humane , with diuine ; what 's wrong , with right , as out of darknesse striuing to draw light . hence comes so many sects and schooles t' arise amongst the sophists , thinking themselues wise ; as py●hagorians , epicures , platonicks , pythonicks , scepticks , and academicks , eleaticks , perepateticks , stoicks too , with others more : and all these as they doo differ in names , so in opinions , and vpon diuersitie of judgements stand . for instance ; first , as touching the foundation of things that since the chaos had creation , and cause efficient ; some hold earth , some fire , some water , others aire : some sects conspire vpon the full foure elements to impose it . one names the heav'ns ; another saith ( he knowes it ) the stars were workers● atoms this man names ; another , number ; and the former blames ; some , musicall consent drawne from the spheres ; some full , some empty : by all which appeares , those things are only quarrel'd with , not prov'd ; for nothing's constant , sollid , or immov'd , in all their doctrines each with other jar , and are indeed still in seditious war. and therefore god reproues iob for aspiring , and to his hidden wayes too deepe inquiring : thus saying , who is he that doth obscure knowledge with words imperfect and impure ? gird vp thy loines , thee like a man prepare , i will demand , and thou to me declare ; where wast thou when i layd the earths foundation ? if thou hast knowledge , giue me true narration ? who measur'd it ? now ( if thou canst ) divine : or ouer it what 's he hath stretcht the line ? vpon what are the solid bases made ? or who the corner stone thereof first layd ? when all the morning starres ( as but one-voic't ) prais'd me together : when all saints reioyc't . who shut the sea with dores vp , when the same as from the wombe it selfe issu'd and came ? when for it i the clouds a cov'ring found , and as in swathing ●ands , in darkenesse bound ; and said , thou hitherto shalt haue free way , no further , thou shalt here thy proud waues stay . and after this , the secrets doth pursue of snow , haile , tempests , with the light and dew , raine , ice , death , darknesse ; and so further runnes to th' pleiades , arcturus and his sonnes . saith paul , in this world none himselfe deceiue , to thinke hee 's wise ; but such vaine pha●sies leaue , and let him be a foole , so to be wise . for this worlds wisedome is a meere disguise of foolishnesse with god. scriptures thus treat , the wise he catcheth in his owne conceit . in esays prophesie the words thus sound ; the wisedome of the wise i will confound , the prudence of the prudent reprehend . where is the wise man ? where 's the scribe now , or he of this world the great inquisitor ? hath not god made all the worlds wisedome folly ? who then dares thinke himselfe or wise or holy . what was it that to socrates first gaue wisedomes great attribute and honour , saue that he confest , in all he did pursue , he only knew this , that he nothing knew . what saith the preacher ? when i did apply my heart to search out wisedome curiously , and to behold on earth the secrets deepe , that day nor night the eyes of man take sleepe ; gods entire worke before myne eyes i brought , that man could not finde out the worke he sought beneath the sun : for which mans busie minde labors to search , but it can neuer finde . and though the wise man thinke it to conceiue , he cannot doo 't without th' almighties leaue . when as the academicks , of the rest of all the ethnycke sophists were held best ; yet in their then supreme authoritie none durst contest and say , so this shall be . the pyrhonicks , of no lesse approbation , would not of any thing make attestation ; but made a doubt in all , and held for true , whoeuer humane science shall pursue , no other base he hath whereon to sit , sauing the fraile opinion of mans wit : no certaine principle at all th' haue lent , grounded on firme and sollid argument ; which principles no sooner are deny'de , but all their doctrine 's ruin'd in it's pride . therefore these academicks did inact a maxim , ( held amongst themselues exact ) let none dispute , or into termes arise with any that the principles denies . obserue but the philosophers inuentions , and amongst them the fencer-like contentions , concerning the creator of vs all● the angels , and the worlds originall . some impiously and foolishly deny , that there 's to gouerne vs ● deity . others that say there is a god , there are , but he of humane actions takes no care . and some remaine in doubt , and will not know ( at least confesse ) there is a god or no. who in his best conceptions doth not storme at their idaea's , atoms , matter , forme , full , empty , infinite , first essence , beeing , with thousands more , and all these disagreeing . touching the soule hath been more strange opinions , than now beneath the great turke are dominions . one , that man hath no soule at all , will proue , and that the body of it selfe doth moue . some grant a soule , but curiously desire to haue th' essence thereof deriv'd from fire ; of water , some ; others , of aire compound it ; and some as brain-sicke as the rest , would bound it in earthly humor : other sectists dare affirme the substance to be fire and aire . one , heat , or an hot constitution : he saith ( in 's great wisedome ) it of force must be of the foure elements the pure complexion : others will haue it light , or lights reflexion . one calls it restlesse motion ; he , a number mouing it selfe , &c. thus one another cumber , warring with contradictions infinite . as vainly too of the soules seat they write ; to the braines ventricle some one confines it : come to anothers censure , he assignes it vnto the epicranion : 'mongst the rest , epicurus makes her mansion in the brest : in the hearts arteries some say it dwells ; another , in the heart , and nowhere els . empedocles would haue it vnderstood , the sole place she resides in , is the bloud . in the whole body others seeke to place it , and with no seeming arguments out-face it . like diffrence hath amongst them been to know whether the soule immortall be or no. democritus and epicurus they beleev'd the soule was mortall . others ( say , and it seemes better warranted ) incline to make the world beleeue it is diuine . the stoicks held opinion , with the breath , all bad soules are extinguisht ev'n in death : but that the better are exalted hye to place sublime , and neuer more to dye . some so ambiguous in their censures were , nothing saue doubt in all their works appeare . then to conclude , studies that haue foundation like these , vpon mans meere imagination , than the chamaelions are more variable , lighter than winde , than the sea more vnstable , than th' elements th' are at more deadly hate , and than the labyrinth more intricate ; than th' moon more changing , darknesse more obscure , than women more inconstant and vnsure . he then that in his best thoughts doth desire , after the truth ingeniously t' inquire , and to the perfect path to be conducted , may it please that man to be thus instructed ; seeke not from man , but god that can dispose , who all things , not from him that nothing , knowes . of truth the scriptures plenally report , of which our weake and dull conceit comes short . note what our sauior saith , ( to end all strife ) i am the way , i am the truth and life . againe he saith , into the world i came to declare truth , and testifie the same . no wonder then if ev'n the wisest dote , who from the scriptures were so far remote ; and that the more they labour'd truth to finde , the more they were made stupid , dull , and blinde . by muddy streames it is an easie thing to know a troubled and vnhealthfull spring : by bright and chrystall rivelets we are sure by consequence the fountaines head is pure . and in this water so refin'd and cleare , our blessed sauior makes himselfe appeare , when he thus saith ( as iohn doth plainly tell ) to the samaritan at iacobs well , who so shall of the water drinke that i will giue him , shall no more thirst till he dye : the water that i giue , in him shall be a well of water euerlastingly , springing to life eternall . now if any of the great doctors differ , ( as th' are many ) retire we to the scriptures ( the true test ) to know of their opinions which sounds best . nor let their works further authoris'd bee , than punctually they with the text agree : neither let any ( of his knowledge proud ) dare further search than is by them allow'd . from the wise men heav'ns secrets are conceal'd , and vnto infants and to babes reveal'd : therefore let arrogance no man delude , whilest humbly with saint austin i conclude ; whoso shall reade this worke , where he shall finde truth certaine , let him ioyne with me in minde : where he shall doubt with me , i next desire , that he with me will labour to enquire . if he haue err'd in iudgement , and finde here to be resolv'd , from hence his error cleare . if he my error finde , ( with some respect of my good meaning ) let him mine correct . explicit metrum tractatus noni . eatenus rationandum est , donec veritas invenitur . cum inventa est veritas , ibi figendum est iuditium ; & in victoria veritatis soli veritatis inimici pereans . s. chrisost. theologicall , philosophicall , poeticall , historicall , apothegmaticall , hierog●p●icall and emblematicall obseruations , touching the further illustration of the former tractat. these spirits of the earth or vnder the earth , hauing charge of the mines and treasures below , meethinkes should deterre men from the base sin of auarice . aurelius calleth it the root of euill , or a fountaine of euils , whence , as from an inundant streame , flow injurie , injustice , briberie , treason , murder , depopulation , strage , ruine of commonweales , ouerthrowes of armies , subuersion of estates , wracke of societies , staine of conscience , breach of amitie , confusion of minde , with a thousand other strange enormities . the propertie of a couetous man ( saith archimides ) is to liue all his life time like a beggar , that he may be said at his death to die rich : who as he is good to no man , so is hee the worst friend to himselfe : and as hee passeth great trouble and trauell in gathering riches , so hee purchaseth withall great danger in keeping them , much law in defending , but most torment in departing from them ; and in making his will hee for the most part findeth more trouble to please all , than hee tooke pleasure to possesse all . in the purchasing of which ( as one ingeniously said ) he gets carefulnesse to himselfe , enuy from his neighbour , a prey for theeues , perill for his person , damnation to his soule , curses for his children , and law for his heires . nay euen in his life time he wanteth as well what he hath , as what hee hath not . moreouer , all euil-gotten gaine bringeth with it contempt , curses , and infamy . the gluttons minde ( saith saint bernard ) is of his belly , the lechers of his lust , and the couetous mans of his gold . and saint augustine , by liberalitie mens vices are couered , but by couetousnesse they are layd open to the world . ardua res haec est , opibus non tradere mores , et cum tot croesos viceris esse numam . i. a difficult thing it is for any man that is rich , not to submit his minde and affections vnto his money ; and passing many a croesus in wealth , to beare a modest temperature with numa . it is better to be the sheepe than the sonne of an auaritious man , saith diegenes : the one he loueth and tendreth for the increase ; the other he neglecteth and hateth for the expence . though ( according to apollonius ) the common excuse of the rich man is , that he gathereth and hoordeth for the vse of his children ; so insatiate is his desire , ( as being neuer satisfied ) that the obtaining of what he would haue , is but the beginning to him of the desire of hauing . according to that of boëthius , lib. . metr . . si quantas rapidis flatibus incitus , pontus versat arenas , &c. if with so many sands as seas vp cast , when they are stirr'd with some tempestuous blast ; or wert thou furnisht as the skies with starres , when neither fog nor cloud their lustre barres ; or wert thou by th' abundant horne of plenty supply'd with all things , leauing no place empty : yet humane nature , couetous of gaine , would not forbeare to murmur and complaine , although to it heav'ns liberall hand should lend more gold than it could study how to spend . though honour grace the name , and pride the backe , 't will say all 's little , something yet doth lacke ; gaping desire , vncircumscrib'd by lawes , still yawnes with open and vnsatiate jawes . what bridle or what curbe can we then finde to restraine this rapacitie of minde ? whenas the more we drink , the more we thirst , our aime to get is greater than at first . such pest in mans vnlimited nature breeds , that still the more he hath , the more he needs . auarice is defined to be a vice in the soule , much like vnto a dropsie in the body ; by which a man coueteth , per fas & nefas , to extort from others , without right or reason . and againe , violently and injustly it with-holdeth from others what truly belongeth vnto them , without equitie or conscience . it is also a penurious and niggardly sparing to giue , but a readinesse , nay greedinesse to receiue whatsoeuer is brought , neuer examining whether it be well or ill attained . vsurie and extortion , bred from auarice , ( saith one ) makes the nobleman morgage his lands , the lawyer pawne his littleton , the physition sel his galen , the souldier his sword , the merchant his ship , and the world it 's peace . this hellish vice in mine opinion is as bitterly reproued as ingeniously obserued by petronius arbiter , in one of his satyrs . part of his words be these : orbemjam totum victor romanus habebat , qua mare , quaterrae , qua sidus currit vtrumque . the roman victor had the whole world won , as far as seas flow , or the earth doth run , or either pole could from aboue suruey ; yet with all this not sated was , but they the ocean must with burden'd ships oppresse , wandring in toilesome search where they could guesse any remote place was . if they were told it yeelded mines , and they might fetch thence gold . and now ( although they were in league before ) hostilitie's proclaim'd , and for that oare arm'd vessels rigg'd , all dangers are held good , to purchase wealth , howeuer bought with bloud . " pleasures in vse are sleighted , ( because knowne ) " we doat on forrein things , despise our owne . and in another place to the like purpose : nor is lesse rapine in the campe , for there generals when they of gaine and profit heare , fly to the noise , and madly snatch at gold . nay ev'n the roman people's to be sold , the very seats on which the patriots sit in open court , are bought , nor can we quit old men from auarice , since each one striues vertue ( once free ) to binde in golden gyues ; " pow'rs turne to prey , and place to purchase pelfe , " there 's nothing free , scarce maiestie it selfe . couetousnesse robbeth a man of the title of gentry , because it together delighteth it selfe in sordid ignobilitie . vsurie , the eldest and most fruitfull-breeding daughter of old auarice , was so much at one time despised and hated in rome , that appian in his first booke of ciuill warres commemorateth vnto vs , that there was a great penaltie imposed vpon any noble citisen , who would shew himselfe so degenerate as to contract her : for it is said of her , that she bringeth forth her children before they be begotten : besides , she is most hated of those whom shee seemeth most to gratifie . and according to that of the poet , — turpia lucra faenoris , & velox inopes vsura trucidat . the filthy and base gaine of increase , and the swift returne of vsurie murdereth the poore and needy . but i am confident , that whosoeuer he be that shall grinde the faces of the poore in this world , the diuell shall grate vpon his bones in the world to come . o but ( saith one ) gold guideth the globe of the earth , and couetousnesse runnes round about the centre , auri sacra fanes quid non ? this putteth me in remembrance of the poet balbus , which lately came to my hand , and i haue read thus : aurum cuncta movet , superi flectuntur ab auro , gaudet & aurato iupiter ipse thoro. which as neere as i can i haue thus faithfully rendred : gold can do all things , gods with it are fed , and iove himselfe lies in a golden bed . with gold the temples shine , the altars too : in it men trust , for it can all things doo . gold helps in peace , is preualent in warres , it raiseth armies , it compoundeth jarres . the romuleian patriots redeem'd with gold their capitoll , 't is so esteem'd , and beares with it such potencie and sway , that vnto it aire , earth , and seas obey . what other high pow'r need we loue or feare ? pallas away , and iuno come not neare : mars hence● diana with thy modest looke , come not in sight , thy presence wee 'l not brooke . gold only dwells in temples , and doth raigne , and at it's altars are fat offrings slaine . he that hath gold , the very starres may buy , and can the gods leade in captiuity . gold raiseth war , and discord can appease ; it plowes deepe furrowes in the vnknowne seas : it breakes downe citadels , ( such pow'r it claimes ) and folds vp cities in deuouring flames . take gold away , the yong maid would not be so soone depriv'd of her virginitie . take gold away , yong men would be more stay'd , and their indulgent parents more obey'd . take gold away , sincere faith would be vow'd , yong wiues more chaste , and matrons be lesse proud : youth would not be to fashion so deuote , nor age on riches more than vertue dote . yet hath it a pow'r op'ratiue to infuse raptures and enthusiasma's to the muse. to giue vs gold , would any be so kinde , a golden veine he in our verse should finde . the excellent greeke poet hesiod giues venus the epithit aurea . some questioning , with what proprietie he could call her golden venus ; she being in her natiue disposition solely deuoted to pleasure and sporting dalliance , but no way tainted with the least as persion of gripple & vngenerous auarice ? one among the rest , vnwilling he should be taxed with the least ignorance or mistake , thus answered in his behalfe : hesiodus pulchre quid sit venus aurea iusit , et peream si quid rectius esse potest , &c. hesiod said well , and let me die . but when he call'd her golden venus , he did then with rich conceit , because we now behold , there is no match that is not made with gold : and venus , chang'd to vsus , venerie is now conuerted to plaine vsurie . this saturnes sonne well knew , when bee'ng surpris'd with danaës loue , he came to her disguis'd in a rich golden raine , and through the tiles , sent liquid drops , which she with gracefull smiles spred her lap wide to take , not bee'ng content to fold it vp till the whole showre was spent . he made the president : since when we finde , that whilest we giue , out sweet-hearts thinke vs kinde . but if we nothing bring , away , be gon , full pockets now are only lookt vpon . he that trusteth in his riches ( saith solomon ) shall perish . he troubleth his owne house that followeth auarice , but he that hateth couetousnesse shall liue . he that hateth couetousnesse his dayes shall be long , and he that hastneth to be rich shall not be innocent . the couetous man shall not be fill'd with money ; and he that loueth riches shall not receiue the fruits thereof . he that heapeth to himselfe vniustly , gathereth for others , and another shall ryot in his riches . he that is wicked vnto himselfe , to whom can he be good ? in his goods he shall take no pleasure . we reade , ierem. cap. . from the lesse to the greater , all doat on avarice : from the prophet to the priest , all study deceit . therefore i wil deliuer vp their women to strangers , and make others heires of their fields ; because from the least to the greatest , all follow auarice ; and from the prophet to the priest all study lies . couetousnesse is called the seruice of idols , ephes. . . the root of euils , . tim. . . and such as bee therewith infected are called despisers of gods word , mat. . , &c. cruel , prov. . . idolaters , coloss. . . miserable and vaine , iob . . they are to be auoided , cor. . . they shall not inherit the kingdom of heauen , ibid. . . infinit are the texts in scripture , not only bitterly reprouing , but vtterly condemning this base sinne of auarice : for breuities sake i will shut them vp with that godly admonition of the holy euangelist saint mathew , cap. . ver . . lay not vp treasures for your selues vpon the earth , where the moth and canker do corrupt , and where theeues breake through and steale ; but lay vp treasures for your selfe in heauen , where neither the moth nor canker corrupteth , and where theeues neither digge through nor steale : for where your treasure is , there will your hearts be also . saint augustine , de verb. domini , saith , what is this aviditie of concupiscence in man , when euen the beasts themselues retaine a mediocritie ? they are rauenous when they be hungry , but when their appetites are sated , they spare to prey . the auarice of rich men is onely insatiate , who alwaies raueth ; and is neuer satisfied . he neither feareth god , nor reuerenceth man● hee neither spareth father , nor acknowledgeth mother : his brother hee forgetteh , & falsifieth faith vnto his friend : he oppresseth the widow , inuadeth the orphan ; those that are free hee bringeth into bonds ; nor maketh he conscience to beare false witnesse , &c. o what a madnesse is this in men ! to despise life , and desire death ; to couet gold , and to lose heauen . obserue what saint ambrose saith in one of his sermons : it is no lesse fault in thee to take away from him that hath , than when thou thy selfe art able , to deny thy charitie to such as want . it is the bread of the hungry which thou detainest , and the garment of the naked which thou keepest backe ; the money which thou hoordest and hidest in the earth is the price and redemption of the captiue and miserable . know that thou takest away the goods of so many as thou deniest to do good vnto , when thou canst and wilt not . those are not a mans riches which he cannot carry with him to the graue : mercy onely and charitie are the inseparable companions of the dead . hierome saith , that when all other sinnes grow old in man , auarice onely continueth as youthfull to the end as at the beginning . and in another of his sermons he saith , a couetous man is the purse of princes , a store house of theeues , the discord of parents , and the hisse of men . gregorie , moral . lib. . saith , that the sinne of auarice so burdeneth and weigheth downe the mind which it hath once possessed , that it can neuer be raised to haue a desire to behold things sublime and high . hugo , lib. de clav. writeth , in the goods and riches which wee possesse there are foure things to be obserued ; namely , that things lawfull to be sought , we seek not vnjustly ; and things vniustly sought , we inioy not vnlawfully ; that wee possesse not too much , though lawfully ; nor things lawfully possessed , we vnlawfully defend : for either euilly to acquire , or things euilly obtained , what was lawfull maketh to be vnlawfull . for a man to possesse much to himselfe , hee commeth neere to couetousnesse ; and oftentimes it so falleth out , that what is too much loued , is euilly defended . s. bernard , serm. . saith , auarice is drawne in a chariot with foure wheeles , & these are called pusillanimitie , inhumanitie , contempt of god , and forgetfulnesse of death . the beasts that draw it be two , tenacitie and rapacitie : and these are guided and gouerned by one chariotier , called a greedy desire of hauing . for couetousnesse alone , because it will not be at the charges of hiring more , is content with one seruant . the emperor nero was neuer knowne to giue gift , or to bestow office vpon any man , but hee said vnto him , thou knowest what i haue need of ? this we do , left any man what he hath should cal his owne . words ( saith suetonius and bion , who report this of him ) better becomming the mouth of a theefe and robber than of an emperour . the emperor vespasian , when by certaine embassies he vnderstood , that a rich statue was to be erected vnto his honour by the publique senat , which would cost an infinit masse of money ; he desired them to forbeare : and shewing the palme of his hand open , he said vnto the embassadors , behold , here is a base ready to receiue it . thereby intimating , he had a hand to receiue that money liuing , with which they purposed to honour him being dead . suet. in vespas . marcus crassus being on his journey to vndertake the parthian war ; when in his way he found deiotarus king of the galathians in his old age erecting a city ; o king ( said he ) what businesse is this which thou vndertakest , now that thou art in the twelfe houre of thy day ? ( meaning he was then in the last part of his age . ) to whom deiotarus ( knowing the extreme couetousnesse of crassus ) smilingly answered , but thou ô emperour , when as it appeareth thou art not in the morning of thy time , ( for hee was then threescore yeares old ) why dost thou make such haste to warre against the parthians , in hope to bring thence a rich and profitable bootie ? plato to one who studied nothing but gaine , said , o impious man , take not such care to augment thy substance , but rather how to lessen thy desire of getting . democritus was wont to say , that amongst rich men there were more procurators than lords ; for the couetous man doth not possesse , but is possessed by his riches , of which he may deseruedly be called not the seruant only , but the slaue . a plaine fellow came to the emperour vespasian , ( who was much taxed of auarice ) and desired to giue him that freedome which belonged vnto a roman : but because hee came empty handed , being denied ; he boldly said vnto him aloud , the fox , ô caesar , changeth his hai●es , but not his nature . in that reprouing the rapacitie of his gripple disposition , who denied that gratis , which hee would willingly haue bestowed vpon him for money . aelianus in his booke de varia historia reporteth of the poet simonides , that when one came to entreat him to write an enconomium , and in the stead of a reward offred him nothing but thanks ; he made answer vnto him , that he had two coffers at home , the one of thankes , the other of coine : the last when he needed he still found furnished ; the other when hee wanted , was alwayes empty . he in his old age being taxed of couetousnesse , made answer , i had rather dying leaue my substance and riches to those that liue , than in my life time being in want , beg it of others and be denied . but aboue all others , the emperour caligula is most branded with this vice ; who after inimitable profusenesse , ( for his riots and brutish intemperance exceeded all bounds of humanitie ) when he had wasted an infinit treasure vpon concubines and catamites , gaue himselfe wholly to auaritious rapine ; insomuch that hee caused many of the richest men in rome to make their wills , appointing him their executor and heire . who if they hapned to liue longer than he thought fit , and that money began to faile , he caused them either to be poysoned , or put to some other priuat death ; alledging for his excuse , that it were vnnaturall for men to liue long , after they haue disposed of their goods by their last will and testament . so commodus the emperour would for money pardon the life of any man who had committed murther , though with the greatest inhumanitie ; and bargain with them before they enterprised the act . all criminall and capitall crimes were to be bought out , and judgement and sentences in court bought and sould as in the open market . the hierogliphycke of auarice pierius valerius maketh , the left hand grasped and clutcht : thereby intimating tenacitie and holding fast ; because that hand is the more slow and dull , and lesse capable of agilitie and dexteritie than the other , and therefore the more apt for retention . you may reade an emblem in alciatus to this purpose : septitius populos inter ditissimus omnes ; arva senex nullus quo magis ampla tenet , &c. than old septitius , for large grounds and fields well stockt , no one more rich the countrey yeelds ; yet at a furnisht table will not eat , but starues his belly , to make roots his meat . this man , whom plenty makes so poore and bare , ( wretched in wealth ) to what may i compare ? to what more proper than an asse ? since hee answers to him in all conformitie ; laden with choicest cates that the earth breeds , whilest he himselfe on grasse and thistles feeds . and againe to the like purpose , emblem . heu miser in medijs sitiens stat tantalus vndis . in midst of water tantalus is dry , starv'd , whilest ripe apples from his reaching fly . the name but chang'd , 't is thou , ô couetous sot , who hast thy goods so , as thou hast them not . ioach. camerarius , lib. fabul . . in taxing some , who for money will not be ashamed to take other mens griefs and calamities vpon them ; recites this fable : a rich man hauing two daughters , the one dying , he hired diuers of his neighbours and friends of the same sex to mourn and lament after her herse ; ( and such the latines call praeficae . ) whose miserable cries and ejulations the suruiuing sister hearing , shee spake vnto her mother and said , o what an infelicitie it is , that strangers and such as are no way allyed vnto vs , can so loudly mourne and lament ; when wee whom so neerely it concernes , scarce breathe a sigh , or let fall one teare . to whom the mother replied , wonder not , my daughter , that these should so weepe and howle , since it is not for any loue they beare vnto her , but for the money which they haue receiued to do this funerall office . to giue the histories past the more credit , as also those which follow , concerning witches , magitions , circulators , juglers , &c. if we shall but cast our eyes backe vpon our selues , and seeke no further than the late times , and in them but examine our owne nation , we shall vndoubtedly finde accidents as prodigious , horrid , and euery way wonderfull , as in the other . concerning which whosoeuer shall desire to be more fully satisfied , i refer them to a discourse published in english , anno . containing sundry remarkable pieces of witchcraft , practised by iohn samuel the father , alice samuel the wife and mother , and agnes samuel the daughter , ( commonly called the witches of warboys in the county of huntingdon ) vpon the fiue danghters of mr. robert throgmorton esquire , of the same towne and county , with diuers others in the same house , to the number of twelue ; as also the lady cromwel by them bewitched to death . the names of the spirits they dealt with , plucke , catch , and white : the manner of their effacinations strange ; theit confessions vpon their examinations wondrous ; their conuiction legall , their execution iust and memorable . much more to the like purpose i might in this place alledge , that not long since happened ; which by reason of the parties executed , the iurie who found them guilty , and the reuerend iudges who gaue them sentence of condemnation , i hold not so fit to be here inserted : and therefore conclude with that pannurgist sathan , the great red dragon or roaring lion ; to whom not vnproperly may be giuen these following characters : fontem nosco boni bonus ipse creatus , factus at inde malus fons vocor ipse mali . of goodnesse i the fountaine am , bee'ng good at first created ; but since made euill , i the well of ill am nominated . sic velut in muros mures , in pectora daemon ; iuvenit occultas , aut facit ipse vias . as mice in walls , the diuell so into our brest doth venter ; where either he findes hidden paths , or makes new wayes to enter . notwithstanding which , i propose one distich more for our generall comfort : si sathanas christi sine nutu invadere porcam , non potis est christi quomodo laedat ovem . if sathan without leaue of christ a swine could not inuade , how can a sheepe of christs owne flocke by sathan be betray'd ? but as a remedy for these and the like temptations , let vs heare that worthy and learned author gregorie nazianzen . in tetrasc . vinum , libido , liuor , & daemon pares : hos mente privant quos tenent ; hos tu prece , medere fusis lachrimis , jejunio , medela morbis haec enim certa est meis . wine , enuy , lust , the diuell , are alike : these where they rule , the minde with madnesse strike . therefore to pray , to fast , to weepe , be sure ; for these , of my diseases are the cure . concerning those daemons wee call lucifugi , or flying light we may reade prudentius cathemerinon , him. . thus : ferunt vagantes daemones laetos tenebris noctium ; gallo canente exterritos , sparsim timere , & caedere , &c. they say , the loose and wandring sp'rits take pleasure in the shade of nights ; but when they heare the cocke to crow , th' are frighted , and away they go : the neerenesse of the light they feare , and dare not stay till day appeare . before the rising sun they spye , they into close darke cauerns flye . which is a signe they know the scope and crowne of our re-promis'd hope ; that when sleepe hath our eyes forsooke , we for christs comming wait and looke . additions to the premisses . of the sylvans , faunes , satyrs , folletti , paredrij , &c. all included within the number of such as wee call familiar spirits , there are diuers stories extant ; as , that they can assume the shapes and figures of men , and eat , drinke , sit at table , talke and discourse after the manner of our fellowes ; so that they may be easily tooke for some friend or acquaintance . macrobius writeth , that in the mountaine of pernassus these sylvans and satyrs yearely keepe their bacchanalian feasts , where they meet in great companies , singing and dancing to rurall musicke : which may be easily heard at the foot of the mountaine , and their trouping and skipping together easily discerned . in silesia a nobleman man hauing inuited many ghests to dinner , and prepared a liberall and costly feast for their entertainment , when all things were in great forwardnesse , in stead of his friends whom he expected , he onely receiued excuses from them , that they could not come : euery one pretending some businesse , or other occasion , that he could not keep appointment . whereat the inuitor being horribly vexed , broke out into these words , saying , since all these men haue thus failed me , i wish that so many diuels of hell would feast with me to day , and eat vp the victuals prouided for them : and so in a great rage left the house , and went to church , where was that day a sermon . his attention to which hauing tooke away the greatest part of his choler , in the interim there arriued at his house a great troupe of horsmen , very blacke , and of extraordinarie aspect and stature : who alighting in the court , called to a groome to take their horses ; and bade another of the seruants run presently to his master , and tell him his ghests were come . the seruant amased runneth to church , and with that short breath and little sence he had left , deliuers to his master what had happened . the lord calls to the preacher , and desiring him for that time to breake off his sermon , and aduise him by his ghostly counsel , what was best to doe in so strict an exigent : hee persuades him , that all his seruants should with what speed they could depart the house . in the meane time they with the whole congregation came within view of the mansion : of which all his seruants , as well men as maids , had with great affright cleared themselues , and for haste forgot and left behinde a yong childe , the noblemans sonne , sleeping in the cradle . by this the diuels were reuelling in the dining chamber , making a great noise , as if they had saluted and welcommed one another : and looked through the casements , one with the head of a beare , another a wolfe , a third a cat , a fourth a tygre , &c. taking bowles and quaffing as if they had drunke to the master of the house . by this time the nobleman seeing all his seruants safe , began to remember his sonne , and asked them what was become of the childe ? those words were scarce spoke , when one of the diuels had him in his armes , and shewed him out of the window . the good-man of the house at this sight being almost without life , spying an old faithfull seruant of his , fetcht a deep sigh and said , o me , what shall become of the infant ! the seruant seeing his master in that sad extasie , replyed , sir , by gods helpe i will enter the house , and fetch the childe out of the power of yon diuell , or perish with him . to whom the master said , god prosper thy attempt , and strengthen thee in thy purpose . when hauing taken a blessing from the priest , he enters the house , and comming into the next roome where the diuels were then rioting , hee fell vpon his knees , and commended himselfe to the protection of heauen . then pressing in amongst them , he beheld them in their horrible shapes , some sitting , some walking , some standing . then they all came about him at once , and asked him what busines he had there ? he in a great sweat and agonie ( yet resolued in his purpose ) came to that spirit which held the infant , and said , in the name of god deliuer this childe to mee . who answered , no , but let thy master come and fetch him , who hath most interest in him . the seruant replied , i am come now to doe that office and seruice to which god hath called me ; by vertue of which , and by his power , loe , i seise vpon the innocent . and snatching him from the diuell , tooke him in his armes , and carried him out of the roome . at which they clamored and called aloud after , ho thou knaue , ho thou knaue , leaue the childe to vs or we wil teare thee in pieces . but he , vnterrified with their diabolicall menaces , brought away the infant , and deliuered it safe to the father . after some few dayes the spirits left the house , and the lord re-entred into his antient possession . in this discourse is to be obserued , with what familiaritie these familiar spirits are ready to come , being inuited , of the sylvans , alexander de alexandro makes this relation : a friend of mine of approued fidelitie ( saith he ) called gordianus , trauelling with a neighbour of his towards a retium , they lost their way , and fell into desarts and vninhabited places , insomuch that the very solitude bred no small feare . the sunne being set , and darknesse growing on , they imagin they heare men talking ; and hasting that way , to enquire of them the readiest path to bring them out of that desart ; they fixed their eyes vpon three strange humane shapes , of a fearefull and vnmeasurable stature , in long loose gownes , and habited after the manner of mourners , with blacke and grisly haire hanging ouer their shoulders , but of countenance most terrible to behold . who calling and beckoning to them both with voice and gesture , and they not daring to approch them , they vsed such vndecent skipping and leaping , with such brutish and immodest gestures , that halfe dead with feare , they were inforced to take them to their heeles and runne , till at length they light vpon a poore countrey-mans cottage , in which they were relieued and comforted . sabellicus deliuereth this discourse : the father of ludovicus adolisius lord of immola , not long after his decease appeared to a secretarie of his in his journey , whom he had sent vpon earnest businesse to ferrara . the spectar or sylvan spirit being on horse-backe , attyred like an huntsman , with an hawke vpon his fist : who saluted him by his name , and desired him to entreat his sonne lodowicke to meet him in that very place the next day at the same houre , to whom hee would discouer certaine things of no meane consequence , which much concerned him and his estate . the secretarie returning , and reuealing this to his lord , at first he would scarse giue credit to his report ; and jealous withall , that it might be some traine laid to intrap his life , he sent another in his stead : to whom the same spirit appeared in the shape aforesaid , and seemed much to lament his sonnes diffidence , to whom if hee had appeared in person , hee would haue related strange things which threatned his estate , and the means how to preuent them ; yet desired him to commend him to his sonne , and tel him , that after two and twenty yeares , one moneth , and one day prefixed , he should lose the gouernment of that city which he then possessed . and so he vanished . it happened iust at the same time which the spectar had predicted , ( notwithstanding his great care and prouidence ) that philip duke of mediolanum , the same night besieged the city , and by the helpe of ice ( it being then a great frost ) past the moat , and with ladders scaled the wall , surprised the city , and tooke lodowicke prisoner . fincelius remembreth vnto vs , that in the yeare , a nobleman of his country had commanded a countreyman a tenant of his with whom he was much offended , either to bring home to his mannor house a mighty huge oke which was newly felld , betwixt that and sun-set , or he should forfeit his time , and the next day be turned out of his cottage . the poore husbandman bringeth his cart to the place , but looking vpon the massie timber , and finding it a thing vnpossible to be done , he sits down , wrings his hands , and falls into great lamentation . when presently appeared before him one of these spirits in the shape of a laboring man , and demanding him the cause of his sorrow ; he was no sooner resolued , but , if that be all ( saith the diuell ) follow me , and i will saue thee the forfeiture of thy leafe . which he no sooner said , but he tooke the huge oke , boughes , branches and all , and threw it vpon his shoulder as lightly , as if it had beene a burthen of firres or broome ; and bearing it to the house , cast it crosse the gate which was the common entrance into the house , and there left it . the gentleman returning towards night with his friends from hawking , spying the doore barricadoed , commanded his seruants to remoue the tree : but forcing themselues first to stir it , then to hew it with axes , and lastly to set it on fire , and finding all to be in vaine ; the master of the mannor was inforced to haue another doore cut out in the side of his house , to let his ghests in , for at the backe gate hee had vowed not to enter , hauing before made a rash oath to the contrarie . by the aid of these spirits , ( as caspinianus giueth testimonie ) the bulgarians gaue the romans a great ouerthrow , in the time of the emperour anastasius . the like the huns did to the french king sigebert , defeating him , notwithstanding the oddes of his great and puissant armie . of this kinde those were said to be , who when the poet simonides was set at a great feast , came like two yong men , and desired to speake with him at the gate : who rising in haste from the table to know their businesse , was no sooner out of the roome , but the roofe of the hall fell suddenly , and crushed all the rest to pieces , he onely by this meanes escaping the ruin . those spirits which the greekes cal paredrij , are such as haunt yong men & maids , and pretend to be greatly in loue with them , yet many times to their hurts and dammage . mengius speaketh of a youth about sixteene yeares of age , who was admitted into the order of saint francis ; whom one of these spirits did so assiduately haunt , that hee scarce could forbeare his company one instant , but visibly he appeared to him , sometimes like one of the friers belonging to the house , sometimes one of the seruants , and sometimes againe he would personate the gouernour . neither was he onely seene of the youth himselfe , whom he pretended so much to loue , but of diuers of the domesticks also . one time the youth sent this spirit with a present of two fishes vnto a certaine monke ; who deliuered them to his own hands , and brought him backe a commendatorie answer . the same mengius in the selfe same booke speaketh likewise of a faire yong virgin , that dwelt in a noblemans house of bonnonia , ( and this , saith he , happened in the yere . ) haunted with the like spirit , who whithersoeuer she went or came , stirred not from her , but attended on her as her page or lackey . and if at any time vpon any occasion her lord or lady had either chid or strooke her , he would reuenge that iniury done to her , vpon them , with some knauish tricke or other . vpon a time , hee pretending to be extremely angry with her , catched her by the gowne , and tore it from head to heele : which shee seeming to take ill at his hands , hee in an instant sowed it vp so workeman-like , that it was not possible to discerne in what place hee had torne it . againe , she being sent downe into the cellar to draw wine , he snatcht the candle out of her hand , and cast it a great distance from her ; by which occasion much of the wine was spilt : & this he confest he did only to be reuenged on them who the same day before threatened her . neither could he by any exorcismes be forced to leaue her company , till at length shee was persuaded to eat so often as she was forced to do the necessities of nature : and thereby she was deliuered from him . another of these paredrij haunted a virgin of the same city , who was about the age of fifteene yeares ; who would doe many trickes in the house , sometimes merrily , and as often vnhappily : for it would breake stone vessell , and make strange noise and vprore in the night time , as vntiling the house , and flinging great stones in at the windowes , whistling and hissing in the cellar and lower roomes of the house . and though it did not indanger any ones life , yet oftentimes it made them breake their shinnes , faces , with other displeasures , as flinging dishes and platters , and somtimes dogs end cats into the well . neither could this spectar be remoued from the house , till the said maid changed her seruice . to this kinde of spirits that superstitious kind of diuination is referred , called onomonteia , which is a coniecture made by anagrammatising the names of those that come to aske counsell of the magitian : by which they take vpon them to foretell either good or bad hap . there is a second kinde of diuination called arithmomanteia , and that is two-fold ; one is , by considering the force and vertue of the greeke letters ; and in a combat to know who shall be victor , by hauing the greater number of letters in his name . by the which means they fable hector to be subdued by achilles . the second is vsed by the chaldaeans , who diuide their alphabet into three decads , and by the section of their names , and intermingled with some letters out of one of these decads , vnto certaine numbers , and then refer euery number to his planet . allyed to this is a third , called stoicheiomanteia ; that is , when suddenly opening a booke , wee consider the first verse or sentence that wee cast our eye vpon , and from that coniecture some future euent . so socrates ( it is said ) predicted the day of his owne death . and so gordianus , claudius , macrinus , and other roman emperors calculated both of their empires and liues . we shall not need to call in question , whether spirits can speake from the mouthes and tongues of others , seeing we haue histories to the same purpose many and frequent . philostratus writeth , that the head of orpheus foretold to cyrus king of persia , that he should die by the hands of a woman . the head of a priest before dead ( as aristotle witnesseth ) discouered cercydes the homicide . phlegon trallianus writes , that at the same time when the consul acilius glabrio ouerthrew antiochus the king of asia in battell , the romans were terrified and forewarned by the oracle from entring into asia any more : and publius acil. glabrio's head beeing left by a wolfe who had deuoured his body , as if re-animated , deliuered to his army in a long oration , the discourse of a great strage and slaughter which should shortly happen to the romans . valerius publicola being consull , and warring vpon the veintans and hetruscians ; out of the groue arsya one of the syluans was heard to clamor aloud , ( whilest the battel was yet doubtful ) one more of the hetruscians shall fall , and the roman army shal be victors . valerius preuailed , and the slaine of either part beeing numbred , they found it to be iust so as the sylvan had predicted : as valerius maximus reporteth . who writeth further , that the image of fortune in the latine street was heard to speake . so also an infant of halfe a moneth old , in the ox-market . and an oxe at another time . all which were the presages of great misfortunes . it is reported , that a spirit in the shape and habit of policrates was created prince of aetolia ; who tooke to wife a beautiful ladie of the locrensians , and lay with her three nights onely , and then disappeared and was seene no more . he left her with child , and when the time of her deliuerie came shee brought forth an hermophrodite , of a monstrous and prodigious shape : at which the parents of the lady much astonished , calling the senatours together in the market place , caused it there to be publiquely shewen , and then demanded of them , what should be done with the monster ? some gaue their censure , that they should burie it aliue ; others , that it should be consumed with fire : and some againe , that the mother with it should be banished and excluded the confines of aetolia . whilest they were in this deliberation , polycrates appeares in the midst of them , in a long black garment , and first with faire intreaties , and then with rough menaces , demands of them his sonne . whom they denying to surrender , he snatcht it from the armes of the nurse which held it , and eat it vp before them , all saue the head , and then instantly vanished . the aetolians at this horrid spectacle strooke with feare and wonder , fell to a second counsell amongst them , to send to the oracle to know what this portent might signifie . when suddenly the infants head in the market place began to moue and speake , and in a graue sollid speech predicted a great slaughter to ensue . the which happened not long after ; in a great war continued betwixt the aetolians and the acarnenses . a question may arise , whether a spirit hath the power to take away a mans sence of feeling , so that hee shall not shrinke at torture , but as it were sleepe vpon the racke , &c. or , whether they haue the power to cast men into long sleepes ? as wee haue read of some , who haue not onely slept moneths , but yeares , and afterwaked . of the first there is no question ; for many witches and praestigious magi haue endured torments beyond the sufferance of man , without the least sorrow or complaint , sigh or grone . some vsing naturall vnguents & oiles extracted from opium , nightshade , and other herbes and mineralls of wonderfull operation ; by which the humors are disturbed , sound sleepe is begotten , the sences stupified , and the feeling hindred . some haue this power from a contract made with the diuell , vsing medicines or applications made of the small bones , the ashes , or fat of infants , or of men slaine or executed ; or by swallowing a king of the bees , who is prime ruler of the hiue , and bigger than the rest : or by binding about certaine parts of their body scrolls of parchment inscribed with diabolicall characters ; or by the muttering of some inchantment . of which diuers writers haue from their knowledge giuen sufficient testimonie : as grillandus , paris de puteo , hippolitus de marseilis , dodimus , &c. now concerning long sleepe : and first of those seuen brothers of ephesinum , commonly called the seuen sleepers . these vnder the emperor decius , in the yeare , endured many and cruell torments for the profession of the christian faith : their names were marcus , maximilianus , martinianus , dionysius , iohannes , serapion , and constantinus . who after examination and torment were shut into a dark caue there to be famished : but hauing commended themselues in prayer vnto god , they laid them down to rest , and awaked not till two hundred yeares after . which time being expired , and the doore of the caue by gods prouidence being opened , they waking rose , and walking forth began to wonder at the change and alteration of things ( as not knowing any place or face they looked on ) at length they were brought before the emperor theodosius , and gaue sufficient testimony of the resurrection to many christians who in that point doubted . somwhat like this is that which paulus diaconus writeth , that in the vtmost parts of germany , towards the north , and neere to the sea side , there is a great mountaine , and beneath it a darke and obscure cauerne ; in which fiue men were found sleeping , their bodies and garments in no part consumed , but sound and whole as at the first , who by their habits appeared to be antient romans . certaine of the inhabitants had often made attempt to waken them , but could not . vpon a time , a wicked fellow purposing to dispoile and rob one of them of his garment , he no sooner toucht it , but his hand withered and dried vp . olaus magnus was of opinion , that they were confined thither to some strange purpose , that when their trance was expired , they might either discouer strange visions reuealed vnto them , or else they were to teach and preach the christian faith to infidels , who neuer knew the euangelicall doctrine . i spake before of certaine notes or indubitable marks by which the good spirits or angels might be distinguished from the bad genij or euill daemons . it shall not be amisse to amplifie that point somewhat more by circumstance , and illustrate it by historie . the good angels are imployed in nothing saue the honour of god , and the profit and preseruation of good men . when on the contrarie , the caca-daemons aime all their enterprises and endeauours to derogate from gods worship , and assume it to themselues ; and by their flattering deceptions and oily insinuations with man , to worke the vtter subuersion both of soule and body . for as sathan hath the power to transforme himselfe from an ougly diuel to an angell of light ; therefore ought we to haue the greater care , both to distinguish him in his shape , and discouer him in his nature . for all apparitions whatsoeuer , which persuade to blasphemie , superstition , lying , man-slaughter , luxurie , or any other thing execrable , doe infallibly proceed onely from the diuell . againe , that spirit that coueteth to be adored , or that prompts vs to desire knowledge in things curious and vnnecessarie , or that counterfeits it selfe to become a subiect or seruant to man , by the vertue of any herbe , stone , mettall , wood , or other creature , he is a diuell . those also that put themselues vnder any certain constellations , by which to beget rare and prodigious effects , whereby the worke is taken from the creator , and attributed vnto his creatures the starres ; those are diuels . in briefe , all those operations , conjurations , incantations , abjurations , murmurations ; all those conuenticles and nightly assemblies in places desart and remote , of witches , sorcerers , magitions , conjurers , and such like , haue the great diuell himselfe for their authour and abettor . in a chronicle belouging to the house of the frier minors in auergne , this historie is related : this couent hauing liued long in contented pouerty and peace of minde , as saint francis their founder had left them ; the diuell enuying theit abstinence and strictnesse of life , takes vpon him the shape of a seruant , and insinuateth himselfe into a noblemans family , whose house was not far from the monasterie ; to whom he was so diligent , and appeared so obseruant in all things , that hee made him his steward , committed all his affaires vnto his charge , and gaue him the gouernment of his whole house and family . hauing crept into this great credit and fauour , and obseruing that his lord and master was of a penurious and gripple condition , and although this poore religious brotherhood was placed neere him , yet he neuer at any necessitie relieued them with any charitable largesse or almes . of whom when mention was made in any discourse betwixt his lord and him , this subtill impostor began exceedingly to commend their sanctitie and asperitie of life ; and persuaded his master , that he could performe no one act so acceptable vnto god , and profitable for his soules health , as to relieue this fraternitie with a free and bo●ntifull hand . his words proued so effectuall with his lord , that thinking to do a meritorious act , hee sent them dayly full dishes from his table , vpon the open dayes flesh of all sorts , and vpon their dayes of fast , of fish the most curious and delicate that could be prouided : so that in a short time the good friers had left the care of their bookes , to take charge of their bellies ; and neglected their deuotions , to feed high , and drinke hard . which being obserued by one of the seniors of the societie ( who much grieued that they had fotsakeu their former austeritie , to embrace such a dissolute life ) and perceiuing whence they grew to be such libertines , he tooke with him one of the same fellowship , a man of his own strict conuersation , with purpose to giue the nobleman a visit . who making them friendly and courteous entertainment , this frier amongst other discourse , demanded of the lord the reason why he , being so many yeares together so sparing and close-handed toward his brethten , was of late grown so profusely bountifull ? who answered , that it was at the great intercession of his iust and faithfull steward , whom he much loued , and no lesse trusted . the religious man desired that he might be acquainted with this good seruanr . to which motion the nobleman was very willing , and caused him to be enquired for and called into his presence . who after much delay being forced to shew himselfe , the deuout man by some secret marke or other ( before spoken of ) knowing him to be a wicked spirit , hee instantly disappeared and was no more seene . thus the impostor being discouered , to the great wonder of the nobleman ; the good frier returning backe to the monasterie , told to the brotherhood what had happened : by which hee reduced them to their former deuotion and austeritie of life . against these subtill temptations of this crafty and deceitfull pannurgust , there are no such profitable and wholsome preuentions as fasting and prayer : as appeareth by that of antonius laverinus , the vnblemished authoritie of whose name we haue vsed before , the better to countenance some former histories . he comming by godly meditations , to heale a daemoniacke , or one possessed with a diuell ; after he had vsed certaine holy and deuout prayers , such as are vsed in the like exorcismes , the obstinat diuell began to menace him , and told him that hee would be with him that night , to his great terror and affright , and therefore wished him to prepare himselfe against his expected comming . to whom he againe as confidently answered , that if he failed of his word , and kept not his promise , he would hold him for one of the basest and most abject diuels that fell with their arch-captaine lucifer . that night anthon. laver. heard him knocke three seuerall times at his chamber doore , and suspecting him to be the diuell , betooke himselfe to his deuotions and prayers , commending his safetie to the protection of god and his good angells , and made no other answer . the diuell went then to the top of the house , and began to vntile the roofe , as if hee purposed there to make his entrance . but hee continuing his godly meditations , was no further troubled , but slept quietly the remainder of the night . the next day comming againe to visit his patient , whom the diuell had possessed ; after he had prayed with her a while , he began to vpbraid the diuell of promise-breach , and told him that he had neither visited nor terrified him , no not so much as entred his chamber , which he bragged and boasted he would do . to whom he replied , that he was at the doore and knockt ; & moreouer , that hee had vntiled a grear part of the house , but had no power to enter , the place being so munified and defended by his holy supplications . nay more , if all the legions of hell should haue attempted it , it had been in vaine , since there is no inuasion or irruption to bee made by them into a place sanctified and made holy by prayers and blessings of holy and deuout men . he then profered the diuell to remoue his bed into any other open place , where was no roofe nor couering : but he refused to meddle with him vpon any termes . so that by his pious and christian endeauour he was exterminate and cast out , neuer troubling the good woman after . most true and vndoubted it is , that the inuocation of the holy name of god is a most preseruatiue amulet or sweet-smelling confection , to expell all the noysome and pestilentiall sauours , by which hee seekes to poyson and infect the soule of man. or like the heart and liuer of the fish layd vpon the coles by tobit in his marriage chamber ; the perfume whereof being smelt by the euill spirit , confines him into the vttermost parts of aegypt . i come now to the miserable and most remarkable ends of the most notorious and infamous magitions . amongst whom , simon syrnamed magus ( from his prestigious and diabolicall act ) may claime a kinde of priority and precedence ; wherefore i rank him in the first place . he by the diuels assistance hauing long deluded the people with many stupendious and prodigious nouelties , grew to that height of opinion , not onely amongst the vulgar and vnletter'd sort of people , ( who are ready to admire euery mountebanke and ●ugler ) but had purchased himselfe that credit and reputation with the emperour and senat of rome , that they were not willing onely to celebrate his name and reuerence his person , but they concluded and agreed to conferre vpon him diuine honors ; causing an altar to be erected , with this inscription , simoni sancto deo , to simon the holy god . notwithstanding hee had thus blinded the eyes , and deluded the sences of such an vnderstanding nation ; yet he himselfe knew , that whatsoeuer he did was but deceptio visus , meere jugling trickes and legerdemaines . therefore when he beheld the holy apostles to worke true miracles meerely and immediately by the powerfull hand of god , and in the name of our redeemer , hee offered them a great summe of money to purchase from them the gift of the holy-ghost ; as knowing that to be reall and essentiall , and his spells and riddles to be nugatorie and vaine . nicenus commemorateth diuers of his seeming wonders . he hath ( saith he ) made statues and images to moue and walke ; he flung himselfe into the fire , and wrapt himselfe in flames , and not been burned : he hath flowne in the aire ; and of stones made bread that hath been eaten ; he hath changed himself into a serpent , and could take vpon him the shape of any beast whatsoeuer : he would many times appeare to haue two faces , and harh turned himselfe into an heape of gold : at feasts and banquets he would shew strange apparitions ; all those dishes and chargers appointed for the seruice , brought vp the meat of themselues , without any seene to support them ; and the bowles and glasses offered themselues of their owne accord into the hands of them who had an appetite to drinke . but after all his cheating , jugling , and prestigion , ( if i may so call it ) flying in the aire ; at the prayers of saint peter his spells failed , and his incantations deceiued him , so that falling precipitate from on high , he brake all his bones to shiuers . and this of his execrable art was the miserable end . now of those iuglers that make a trade and profession thereof , and do sell their trickes for money , there are diuers examples . of one zito a bohomian , an expert and cunning inchanter , iohannes dubravius thus writeth . vincestaus emperor and king of bohemia , hauing entred into league and affinitie with iohn duke of bauaria , by taking to wife his daughter sophia ; the father in law hearing his sonne to be much delighted in sports and especially in jugling and prestigious conueyances : hee caused a waggon to be furnished with such like implements and properties , fencers weapons and the like , to furnish seuerall pastimes , and carried them with him to the city of prague , where the emperour then kept court. now when the most excellent amongst the bauarian magitions had presented himselfe on the stage to shew the princes and the rest of the spectators , some rare nouell and wonderment , presently appeares ( vnknowne and vnexpected of the other ) one zito belonging to vinceslaus , with his mouth gaping and drawn to either eare ; and comming neere to the bauarian , he seemed to eat and deuoure him cloathes and all , saue his shooes , which were somewhat durty ; and those ( as if his stomack would not disgest them ) he cast vp againe . then , as if his belly had bin troubled with this vnaccustomed dyet , he retyred to a great vessell full of water which was placed by , and making shew as if hee would ease himselfe , and exonerate his body charged with such a burthen , he presently deliuered vnto them the bauarian conjured out of the tunne , wet from head to foot , to the great admiration and laughter of the multitude . which strooke such a terror into the rest that came to shew themselues and their cunning , that not one of them after that durst appeare in the sight of zito . olaus magnus writeth , that one gilbertus contending with his master and tutor , which was the best experimented in arr magicke , ( which they both professed ) the archi-mage or teacher , whose name was catillus , produced a small staffe , inscribed with gothicke or ruthnicke characters , and cast it vpon the ground : which the scholler gilbert taking vp , he presently grew stiffe and hard , and was instantly conueyed into an island called latus veter , ( which lies within the dominion of the astro-gothes ) and in a cauerne there was finally confined . it is likewise reported , that before a publique assembly of the nobilitie and others in the court of a great king , two famous magitions contended , which of them should haue the precedencie for skill ; and in the triall it was concluded betwixt them , that by turnes neither should refuse what the other commanded him to do : to which couenant they had both past their oathes in the presence of all the spectators . the first who was to begin , commands the other to put his head out of a casement : which was so sooner done , but instantly there appeared to grow out of his forehead an huge paire of harts hornes , of that height and greatnesse , that it was not possible to draw his head in againe ; and thus he kept him for a good space , to the peoples great sport and laughter . but at length being released , and gtowing angry and impatient of such an injurie , and ( as it seemes ) dealing with a greater and more powerfull diuel , he bethought him of a more deepe and dangerous reuenge : he drawes with a cole the picture of a man vpon the wall , and commanded the former magition who had before insulted ouer him , to enter and hide himselfe within that effigies . but he seeing before his eyes the terrour of imminent death , began to quake and tremble , and beseech him on his knees to spare his life . but the other inexorable , injoyned him to enter there , as he had commanded : which hee with great vnwillingnesse being inforced to doe , the wall was seene to open and giue way to his entrance , and shut againe , but neuer returned his body backe dead or aliue . more gentle and of lesse malice were those iudifications and deceptions of zedechias the iew , who liued in the time of ludovicus pius . he tossed a man into the aire , and dismembred him peece-meale limbe from limbe , and after gathering them together , re-jointed him , and made him whole and sound as at the first . he seemed also to deuour and eat vp at once a cart full of hay , the carter and horses that drew it , with their teeme-traces and all . but in the end , for poysoning charles the bald king of france , he was drawne to pieces by foure wilde horses . a certaine lady ( descended from the earles of andegonia a prouince of france , from which family henry the second , king of england , deriueth his descent ) was a great inchantresse , and as polidorus testifies , comming one day into the church where the holy sacrament was to be administred , the diuell her master snatched her vp aliue , and carried her through a window , her body nor any part thereof being euer seene after . iamblicus , who had for his magicke skill great estimation amongst the people , at length ( as eunapius hath left related ) despairing by reason of his former wicked courses , dranke poison and so died . empedocles of agrigentum ( who as suidas saith , for those black gothicke arts had great name and fame ) when as the etesij or easterne windes blew vehement and high , insomuch that the fruits were in great danger of blasting , caused certain asses to be stript out of their skinnes , and with diuers vnknowne charms and murmurations vttered , commanded them to cease their tempestuous gusts . to which they seemed to obey ; insomuch that he was called ventorum coactor , i. the tamer of the windes . of himselfe hethus boastingly sung : pharmaca queis pellas morbos tristemque senectam , percipies , quae cuncta tibi communico soli : compescesque truces ventorum rite procellas ex orto insanis , &c. ¶ thus englished : med'cines from me , diseases how to cure , and make sad age in strength long to endure , thou shalt receiue , with things of higher rate , which solely i 'le to thee communicate . the stormy windes thou shalt command to cease , lest their mad gusts destroy the earths encrease . i 'le teach thee how the riuers to reclaime , and force their streams to turne from whence they came . calmes from the midst of tempests thou shalt bring , cause timely showres in haruest or in spring ; and at thy pleasure make the welkin cleare or if thou call'st on dead ghosts , they shall heare . but what was the end of this great boaster ? notwithstanding his practise and proficience , his profound learning and iudgement , his great respect that he had from the philosophers of his time , and the reuerend opinion conceiued of the multitude ; yet this great artist ended his dayes most wrerchedly , in the sulphure flames of aetna . in a certaine part of germany we reade of a circulator or jugler , who amongst many other his illusions , standing in the midst of a throng of people , he would aduance himselfe into the aire , and in his flight a woman hold him fast by the heele , and behind her a yong childe hold by one of her heeles ; and thus they would sport in the aire many houres together . but notwithstanding all his agilitie and cunning , being brought within the lapse of the law , for certain sorceries and witchcrafts , he was burnt at a stake , being then forsooke of the diuell when he had most need of his aid . nicetas reporteth of a sorcerer called michael sidecita : this fellow sporting with others vpon the battlements of the great imperiall palace in constantinople , in that part that prospects vpon the water , he spied a lighter or boat which was laden with pots , pipkins , portingers , dishes , and all kinde of earthen vessels , some plaine , some curiously painted with diuers colours ; and to shew some sport with those courtiers that were in his company , by whispering some magicke charme to himselfe , hee caused the owner of the boat suddenly to arise from his seat , and with his oare neuer cease beating the brittle vessels vntill hee had almost pownded them to pouder . which done , hee was perceiued to recollect himselfe , and after to wring his hands and pluck himselfe by the beard , and to expresse signes of extraordinarie sorrow . and after being demanded , what madnesse was in him to make such spoyle of his wares , as where before they were all vendible , now to make them worth nothing ? hee sadly answered , that as hee was busie at his oare , hee espied an huge ougly serpent crawling toward him and ready to deuour him ; who neuer ceased to threaten his life till hee had broken all his merchandise to pieces , and then suddenly vanished . this the conjurer did to make his friends sport , but he was suddenly after drowned in earnest . gulielmus nubrigensis writeth of an english magition called eumus , who was likewise an heretique , and was wont to shew the like prestigious trickes to the people . he could so effascinat the eyes of the spectators , that he seemed to feast great princes , lords , and barons at his table , furnished with store of seruitors and waiters extemporarie , dishes with delicates being brought in , and all the rarieties that could be imagined , with waiting-gentlewomen of extraordinarie beauty and feature attending ; the court cupboords being richly furnished with siluer and guilt plate . hee would likewise shew them pleasant and delightfull gardens , decked with all sweet and fragrant floures ; with greene orchards , planted with trees that bare all manner of ripe fruits euen in the depth of winter . yet he that could do all these things could nor preserue his owne life : for being condemned by the councell of rhemes , he suffered by fire , notwithstanding his many and loud inuocations on the diuell for helpe to deliuer him from that torture . scafius a notorious sorcerer in the jurisdiction of berne , would brag in all places where he came , that to escape the persecution of his enemies , he could at any time trans-shape himself into the likenesse of a mouse . but when the diuine iustice thought fit to giue a period to his insolencies , being watched by some of his enemies , they espied him in the sunne , sitting in a window that belonged to a stoue or hot house , sporting himselfe in that shape : when comming behind him when he least suspected , they thrust their swords through the window , and so slew him . in like manner that great magition of newburg , who sould a bottle of hay in stead of an horse ; being twice apprehended , and hauing twice by the diuels help escaped out of prison ; the third time hee was forsaken of his great patron , and deliuered vp vnto death . i will conclude with the great archi-mage of these our later times , cornelius agrippa ; who when he had spent the greatest part of his houres and age in the search and acquisition of this blacke and mystical science , yet doubted not to write after this maner : the magitions by the instigation of the diuell , onely in hope of gaine and a little vain-glory , haue set their mindes against god , not performing any thing that is either good or profitable vnto men , but leading them to destruction and errour . in whom whosoeuer shall place any confidence , they plucke gods heauy judgments vpon themselues . true it is , that i being a yong man writ of the magical art three bookes in one volume , sufficiently large , which i entituled , of hidden philosophie ; in which wheresoeuer i haue erred through the vaine curiositie of youth , now in my better and more ripe vnderstanding i recant in this palinode . i confesse i haue spent much time in these vanities ; in which i haue onely profited thus much , that i am able to dehort other men from entring into the like danger . for whosoeuer by the illusion of the diuell , or by the operation of euill spirits , shall presume to diuine or prophesie by magicke vanities , exorcismes , incantations , amatories , inchanted ditches , and other demoniacall actions , exercising blasphemous charmes , spels , witchcrafts and sorceries , or any thing belonging to superstition and idolatrie ; all these are fore-doomed to be tormented in eternall fire , with iamnes , mambre , and simon magus . these things this wretched man writ , who saw the best and followed the worst . for he continued in that execrable studie to his end ; and hauing receiued a promise from the diuell , that so oft as age came vpon him , so oft his youth should be renewed , and so liue euer ; he commanded his owne head to be cut off , in hope instantly to reuiue againe . but ( miserable that he was ) he was cheated in his confidence by that great deceiuer , in whom hee most trusted ; by which he made both soule and body a sudden , though long expected prey to the diuell . there can scarce a sin be imagined more hatefull to god , than magicke : by which the couenant made with him being violated , the sorcerer entreth a new with the diuell ; in which open war is proclaimed against god , and a treaty of peace first debated and after concluded with sathan . god himselfe saith by the mouth of his seruant moses , if any turne after such as worke with euill spirits , and after soothsayers to go a whoring after them ; i will set my face against that person , and will cut him off from amongst his people . and againe , if a man or woman haue a spirit of diuination or soothsaying in them , they shall die the death , they shall stone them to death , their bloud shall be vpon them . reade deutronomie , cap. . vers . . let none be found amongst you that maketh his sonne or his daughter to goe through the fire , or that vseth witchcraft , or a regarder of times , or a marker of the flying of fowles , or a sorcerer , or a charmer , or that counselleth with spirits , or a sooth-sayer , or that asketh counsell of the dead : for all that do such things are abhomination vnto the lord ; and because of these abhominations the lord thy god doth cast them out before thee . thus we see , as well by the scriptures themselues , as by the ciuill lawes of kingdomes , all such as shall separate themselues from god , and enter into conuerse and fellowship with sathan , are cursed in the act , and ought to be extermined from all christian churches and commonweales . the emblem . a moth or silk-worme creeping from an old stocke or trunke of a tree , and turned vnto a butter-fly . the motto , ecce nova omnia , behold all things are made new . complying with that which wee reade in saint pauls second epistle to the corinthians , cap. . vers . . therefore if any man be in christ let him be a new creature : old things are passed away , behold all things become new . and ephes. . . that you cast off , concerning the conuersation in times past , that old man which is corrupt through the deceiuable lusts , and be renewed in the spirit of your minde , and put on the new man , which after god is created vnto righteousnesse and true holinesse . the emblem is thus exprest : truncus iners eruca fuit , nunc alba voluctis , ambrosium coeli corpore gaudet iter : antea vermis erat , mutatio quanta videtis corporis antiqui portio nulla manet . vestis , opes , habitus , convivia foedera mores , lingua sodalitium gaudia luctus amor . omnia sunt mutanda viris quibus entheus ardor , terrhenae decet hos faecis habere nihil . ¶ thus paraphrased : a meere trunke was the silke-worme , now it flies , a white bird sporting in th' ambrosiall skies . before a worme : what a great change is here ! of the first shape no semblance doth appeare . garments , wealth , banquets , contracts , mannors , ioy , loue , language , fellowship , change must destroy . " such men whom diuine ardor doth inspire , " must of this terrhene drosse quench all desire . after which change followeth eternity . and of the saints and elect it may be said , parva patiuntur , vt magna potiantur ; smal are the things they suffer in this world , compared with the great things they shall receiue in the world to come . we reade , dan. cap. . vers . . thus ; and many of them that sleepe in the dust of the earth shall awake to euerlasting life , and some to shame and perpetual contempt : and they that be wise shall shine as the brightnesse of the firmament ; and they that turne many vnto righteousnesse , shall shine as the starres for euer and euer . moreouer , iob . for i am sure that my redeemer liueth , and he shall stand the last on the earth . and though after my skinne , wormes shall destroy this body ; yet shall i see god in my flesh , whom i my selfe shall see with mine eyes , and none other for mee , &c. aeternus non erit sopor ; death shall be no euerlasting sleep . iohn . . maruell not at this ; for the houre shall come in which all that are in the graues shall heare his voice ; and they shall come forth that haue done good , vnto the resurrection of life ; but they that haue done euill , vnto the resurrection of condemnation . saint augustine in one of his books saith , resurgent sanctorum corpora sine vllo vitio , sine vlla deformitate , sine vlla corruptione , in quibus quanta facilitas , tanta foelicitas erit . i. the bodies of the saints shal rise againe , without any defect , without any deformitie , without any corruption ; in which there shall be as much felicitie as there is facilitie . and schoonaeus , ex d. hieron . seu vigilo intentus studijs seu dormio semper : iudicis aeterni nostras tuba personat aures . whether i waking study , or sleepe , still the iudges last trumpe in myne eares sounds shrill . i conclude with iacobus catsius , de eternitate , in these words : cum suprema dies rutilo grassabitur igni , perque solum sparget fulmina perque salum . protinus erumpet gelido pia turba sepulchro , et tolletur humo , quod modo vermis erit , hic c●i squallor iners , cui pallor in ore sedebat . veste micans nivca , conspiciendus erit . alma dies optanda bonis , metuenda profanis , ades & parvum suscipe christe gregem . ¶ thus paraphrased : when the last day with wasting fire shall shine , disperst through earth and sea beyond each line ; straight from the cold graue shall arise the iust , and breathe againe , who late were wormes and dust . he in whom squallid palenesse lat● hath beene , clad in white shining vesture shall be seene . o day , the good mans joy , the bad mans feare , ( that christ his small flocke may receiue ) draw neare . a meditation vpon the former tractate . i. betimes awake thee , and vnto sad and serious contemplation dull soule betake thee ; thy selfe retyre , and after the great god of thy saluation with care enquire . withdraw thy selfe within thy hearts close center , whither , saue him alone , let nothing enter . ii. then let thine heart thus say ; my god , let me behold thy face ; shew in what part , or in what ground of the vast world ; what corner , or what place thou mayst be found ? how shall i finde thee , if thou bee'st not here ? or why not present , being ev'rywhere ? iii. 't is thou excellest , and in thy great incomprehensible light for euer dwellest . how can fraile eyes a glory that 's so luminous and bright by sence comprise ? yet of thy grace so much to me impart , that , though it check my sight , 't may chere my heart . iv. who shall abide thine anger , if thou beest insenc't with vs ? or if thou hide from vs thy face , poore wretches then how darke and tenebrous would be our place ? without the lustre of thy louing kindenesse , grope should we euer in egyptian blindenesse . v. great god imprint the seraphs loue into this heart , scarce mine ; once flesh , now flint : stirre vp an heate in this my frozen brest , by pow'r diuine , i thee entreat ; and neuer let thy grace from me remoue , since loue is god , and thou my god art loue. vi. it was th' ambition of knowing good and euill , that first brought man to perdition . the cherub who is knowledge , and can teach vs as we ought , our god to know , is he , the first transgressors did expell , and chac't from the blest place , in which they fell . vii . iust is the throne ; iudgement is thine , ô god , and it pertaines to thee alone : in ballance ev'n , vnpartiall thou weigh'st all that doth remaine in earth or heav'n . yet though all iustice be to thee assign'd , in thy good grace let me thy mercy find . viii . as thou art iust , beyond all apprehension , all opinion ; ev'n so we trust , that since to thee with maiestie , likewise belongs dominion of all that bee : thou , which with mighty sway the world maintainst , wilt pitty haue of those o're whom thou raign'st . ix . the vertues they in their high classe vpon thy will attend , and it obey : ready they are in dangers , those that feare thee to defend , and still prepare , in hostile opposition to withstand sathan , with all his proud infernall band. x. the heav'nly pow'rs as ministers about thy seruants wait , and at all how'rs assistant bee , from such as would our soules insidiate , to set vs free . and when these champions in the list appeare , the tempter flies , surpris'd with dastard feare . xi . should the great prince of this vast world muster his hellish legions , vs to convince ; from water , aire , the earth , or any of the other regions , to make repaire : where any of the principats are nam'd , they leaue the place , confounded and asham'd . xii . proud lucifer the first of angels , bearing name of light ; who durst prefer himselfe before his pow'rfull maker the great god of might , whom we adore ; was in an instant by prince michael cast from high heav'n , into the lowest hell. xiii . gabriel , imploy'd i' th' virgin mothers blest annuntiation , mankinde o're-ioy'd , he first proclaim'd vnto the world , the lord of our saluation , emanvel nam'd : who though on earth revil'd and dis-esteem'd ; yet by his suffring , mankinde he redeem'd . xiv . o holy , holy , holy , three persons , and but one almighty god , vnto thee solely our pray'rs we tender ; and in thy kingdome hoping for abode , freely surrender our soules and bodies . whilest we li●e , when die , protect vs with thy heav'nly hierarchie . obsecro domino ne desperem suspirando , sed respirem sperando . finis . a generall table . the contents of the first tractat . to proue there is a god , from the conscience , the stars , earth , beasts , riuers , sea , globe , man. pag. , . poets and philosophers concerning the deity . . the same illustrated by historie . . sacriledge punished . . religion from the beginning , with the multiplicity of gods among the gentiles . ibid. the historie of syrophanes . . of idolatry and superstition . . the originall of idolatry . . of the atheist , with arguments against atheisme , . of chance and fortune . . illustrations to confute atheisme . . the death of lucian . atheos . . a paraphrase vpon chap. . of the booke of wisedome , against atheisme . . what atheisme is . . seuerall sorts of atheists . . gratitude toward god taught vs , by beasts , birds , &c. . atheists confuted by their owne oathes , by reason , &c. ibid. by philosophie , by scripture . . a deity confessed by idolaters , . proued by acquiring after knowledge . ibid. by the ethnicks , by the oracle , by the sybils , &c. . miracles at the birth of christ. . herods temple and that at delphos burnt in one day . . the sect of the sadduces , with ridiculous tenets of the atheists , proposed and answered . . atheisme defined . . lawes amongst the gentiles against atheisme . ibid. atheists how punished . . iudgements vpon atheisme , and of lucian , . of timon , his life , death , &c. ibid. prodigious effects of atheisme . holy-dayes obserued amongst the gentiles , ibid. women famous for chastitie and pietie . . mortall men immortallised , . of the semones , ibid. of diuers branded with impietie , . bad wiues , naughty husbands , wicked mothers , vnnaturall daughters . of selfe-murthers and idolatry , idols named in the scriptures , strange subtilties of the diuell , . prodegies wrought by the diuell in idols , the malice of the diuell . augures amongst the greeks and romans , . aruspices , auspices , augures , . the vanitie of augurie , . of idolatry in generall , . an emblem , . a meditation vpon the precedent tractat , . the contents of the second tractat . vvhence the multiplicity of gods came , . the vnitie of the god-head , . arguments to confirme it . , . the power and operation of the planets , . the sybils , of god , . the oracle , of god. . the god-hoods vnitie not to be diuided , . the same illustrated , . the manichees , . mans attributes giuen to god , how far they extend , ibid. gods appellations in scripture , . of the trinitie , . reasons why christ is called our god , . christ typically figured in aaron , . obseruations of the trin. in vnitie , &c. . orators and philosophers of god , . of gods vbiquitie , . hiero and simonides , . proper names belonging to god , . idolatry brought from asia into italy . . reasons why atheists doubt of god , . pregnant reasons to proue a deity , . from the poets and philosophers , , . apothegmes concerning god , . further of the poets , , , &c. hierogliphyckes of god , the vadiani of god , attributes belonging to god , . god in all tongues stiled by foure letters , . the fathers , of the trinitie , . philosophers sentences of god , . comparison for the further illustration of the godhood , . an emblem , . a meditation , . the contents of the third tractat . the three diuisions of the world , elements , terrest . coelest . super-coelest . . cabalists and rabbins of moses ark. . a consimilitude betwixt the arke and the world , ibid. a second consimilitude , . a third consimilitude , . the best philosophers , of the premisses , ibid. creatures participating diuers elements . . man● wisedome , the wisedome of the world , the birth of wisedome , . her beauty , honour , sweetnesse , and effects , . her fruitfulnesse and power , . at what time time began , . the creation of the sun and moone , . their seuerall offices , . of the stars and planets according to the poets , arctos , major , minor , the serpent bootes , corona , hercules , . lyra , olor , cepheus , cassiopeia , andromeda , perseus , auriga , serpentarius , sagitta , . aquila , delphinus , equus , deltoton , pistrix , lepus , orion , . lelaps , procion , argo , centaurus , ara , hydra , . notius , galaxia , . of the twelue coelestiall signes , and first of aries , ibid. of taurus and the hyades , . of gemini and cancer , . stars called asini and of the lion. . of virgo , or the coelestiall maid , . the seuen deadly sinnes , . the storie of icarius and erigone , . fruits of drunkennesse . . a remarkable story of a dog. . arctu●●us , canicula , libra , scorpio , . sagittarius , . capricornus , aquarius , . pisces , . the birth of venus , . of the worlds originall , ibid. the inuention of letters , writing , &c. . of cities . the ages , . grammar , rhethoricke , logicke , memorie , geometry , musicke , &c. . against those who maintaine more worlds , or the eternitie of this , . the death of aristole , . the nobilitie of mans conceit , . annus magnus , vertens , mundanus , ibid. the ridiculousnesse thereof , . the definition of the world , . the fathers concerning the world , . the poets of the world , and ruin thereof , . the philosophers , of the world , . the world defined , . philssophers , of the beginning of the world , . creation , from atomes , number , infinites , &c. . against curiositie and vaine questions , . of the foure elements , . the poets of the ages , . the golden age , . the siluer and brasen age , . the iron age , . a diuision of mans age , . of the yeare called climatericall , . illustrations of the signes coelestiall , . the order of the starres and the austral circle , . draco , artophilax , . corona , lyra , the death of orpheus , &c. . the pleiades , virgiliae , &c. . cometa , the motion of the sun , the bisext or leap-yeare , . the eclipse , rules to know faire or foule weather by the sun , . philosophers and poets of the moone , . coniecture of weather by the moone , . an emblem . . a meditation , . the contents of the fovrth tractat . the three ternions of angels , with their seuerall offices , . how they are concatinated among themselues , . of such as hold there be no angels nor spirits , . their opinions confuted angels and spirits proued from dreams , ibid. the dreames of simonides , sylla , m. artorius , calphurnia , iulius caesar , amilcar , &c. . the old and new testament of dreams , . angels visible , and of euill spirits , . rabbi achiba concerning spirits , . abram avenzara and rabbi azariel , of loue and hate . . a story of an emperor and two beggars , . of poets and poetry , ibid. a meditation of death , . honour due to poets , and done vnto them of old , . a nomination of some of our moderne poets , . buchanans complaint , that the muse is so neglected , . buchanans epigram , . spirits saturnine , iovial , and mercurial , . the essence of angels , . sundry opinions of the fathers concerning angels , , to proue them incorporat , . the lateran councell of angels , . the difference of their knowledge , . foure angels over the foure windes , ibid. ouer euery heauen or sphere , . angels of the zodiacke their offices and names , ibid. foure angels ouer the foure elements , . the obiect of gods will in the creation , , angels the first creatures , made with the light pure : the charge they haue ouer man , ibid. seuerall imployments of angels in the scriptures , . dreames defined , . eudemus , galen , q. catulus , sophocles , alexand . philosoph . sfortia , m. antonius , torellus , alcibiades , croesus , atterius ruffus , cambyses , aspatia , tit. attinius , their dreames , ● &c. histories concerning predictions , of nero , philip of macedon , &c. . dioclesian , henry king of france , . plato's opinion of spirits , . spirits of diuers qualities , and of the socraticum daemonium , . histories of the same , ibid. s. augustine of the power of spirits , . strange opinions of spirits , and that none can be mortall , . a discourse of death from the poets , . from the philosophers , . from the fathers , . a dialogue concerning death , interpreted from lucian , . of constancie in death , . a contented life , . further of poetry and poets , . a nomination of many famous greeke poets , . the miserie that attends the muse , illustrated by the sad fate of many antient poees , . ioh. campanius to that purpose , . m. edm. spencers complaint , . faustus andrelinus the like , . a spanish prouerbe interpreted , . that spirits can transport men or beasts , . histories of strange transportations , . a story of a centurion , . of a captiue , . a nobleman of insubria , . transportation of witches , . antonius leo , . paulus grillandus of witches , . medea , . the velocitie of spirits . . histories to proue the same , . an emblem . . a meditation , . the contents of the fifth tractat . gods power , wisedome , and goodnesse in the creation , . the concordance betweene the seraph and the primum mobile . . betwixt the cherubin and the starry heauen , . betwixt the thrones and saturne , ibid. the golden world , . the concordance betwixt the dominations and iupiter , ibid. of the vertues with mars , . the maleuolent aspect of mars , . of the potestates with the sunne , . of starres that receiue names from the sun , ibid. the trinitie in vnitie figured in the sunne , . concord betwixt the principats and venus , ibid. the arch angels and mercury , betwixt the angels and the moone , . the premisses illustrated , . three religions most profest , . what the iewes say for themselues , . wherein the mahumetan opposeth the christian , ibid. mahomets imposterous miracles , saints , and reliques , . the creation of things according to mahomet : and of his paradise , . the first sow , according to mahomet , and why sowes flesh is not eaten in paradise . . the first mouse , the first ca● , and the joyes of heauen , according to mahome● , . his palpable and absurd ignorance , with his opinion of angels , . aridiculous tale in mahomets alcaron , . of the priscillians and manichees , exploded heretiques , . wherein blessednesse consisteth , according to the manichees , . of truth , . the philosophers and fathers , of truth , . the poets , of truth , . an exce●lent discourse of cardinall pascalis , of truth , . truth constant , and subiect to no change , . religion grounded vpon truth , . religion defined , against those that make it a cloake for hipocrisie , . three opinions concerning christ , . iosephus , pontius pilat , &c witnesses of christ , . an epistle of pliny to trajan the emperor , concerning christians , . diuers ethnieke princes who fauored the christians , . caesar maximinus his oration concerning christians . and of cublay emperour of tartaria , . what a miracle is , . wonders in nature , . of christs miracles , . origen , greg. chrisost. &c. of the virgin mary , . christ miraculous in his birth , life , doctrine , and death , , &c. twelue grieuous sufferings of christ , . of the great eclipse at his death , . the life and death of mahomet , , &c. beza his epigram of religion , . pope greg. of christs death , . an emblem , . a meditation , . the contents of the sixth tractat . a discourse of the heart of man , . the inconstancie of mans heart , . how many wayes the heart of man is insidiated , ibid. how it may be reconciled to the creator , . sundry opinions concerning the creation of angels , . angels created with the light , . lucifers glory in his creation , . he is figured in tyrus , . the creation of man , the soule , the body , and what man is , . the incarnation of christ reuealed to the angels , . lucifers rebellion the cause thereof . the battell betwixt michael and the diuell , . the fall of angels , and the weapons vsed in the battell , . how long lucifer remained in glory , . the power he hath since his fall , ibid. the fall of adam , his offence and punishment , . of hell , according to the poets . tibullus , . virgil , seneca , valer. flacchus , lucretius , &c. . of hell , according to the scriptures and fathers , . the torments of hell , . the seuerall denominations of hell , ibid. lucians dialogue called nycio manteia , i. an answer from the dead , . the cause of menippus trauell to hell , . the ciuill lawes compared with the doctrines of the poets , ibid. the vanitie of philosophers , and their wranglings discouered , . lucians meeting with the magition mithrobarzanes , . his superst●tions● and incantations discouered and derided , . a description of his passage to hell. . of minos the iudge , with his proceeding against the prisoners , . diuers great men arraigned and sentenced , . a description of the torments , . of the heroes and demy-gods , . the equalitie that is in hell , . a comparison of the life of man , ibid. great men on earth how vilified in hell , . the estate of socrates , diogenes , and the like , in hell , . a decree made in hell against rich men , ibid. tyresius his counsell , what life is safest to leade on earth , . menippus his passage from hell , . further discourse of the heart of man , . manlius of the ambition of mans heart , . the instabilitie and corruption thereof , . further , of the creation of the angels , when and where , . the angelicall nature how vnderstood , . diuers questions and difficulties concerning angels reconciled , . the order that god vsed in the creation , . angels immutable , and that no soule but hath an angell to attend it , . what best pleaseth the angels . they gouerne nations . angell a name of office , not of nature , . nazianzen of the angels , . of the forming and fashioning of man , ibid. the three dignities of the soule , and the end why man was created , . three great gifts bestowed on man in the creation , ibid. three opposit euils , a iust measure of mans body , ibid. three sorts of liuing spirits created by god. , of the soule of man , . the philosophers concerning the soule , . iohannes de canis a florentine physition , . the poets of the soule , . of man in generall , . against such as deny the resurrection , . difference betwixt the liues of beasts , men , and angels , ibid. of the birth of man , , the ethnicks of man , ibid. homer with other poets , of man , . adages and emblems of man , . hierogliphycks of man , . ethnicks of hell , . the rabbins of the locall place of hell , . the figure of moloch , lucians dialogue intituled nyciomanteia with sir thom. mores argument thereupon , , &c. the acts of alexander , hannibal , and scipio . , &c , a discourse of hell fire , . reasons prouing the perpetuity of the torments , . an emblem , . a meditation , . the contents of the vii . tractat . vvisedome contemplateth the wonderfull works of god , . the sun , . the moone , stars , rainbow , snow , lightning , haile , mountains , winds , thunder , raine , frost , ice , &c , , &c. the quality and condition of malignant spirits , . diuels retaine their first naturall faculties . the degrees among diuels , of which lucifer is prime , . lucifers figure and description , . prioritie obserued among the diuels , with necessarie obseruations , . the diuels striue to imitate god. . an excellent historie expressing the instabilitie of fortune , ibid. the originall of idolatry illustrated from the former historie . . nine classes of diuels , with their seueral orders , . the sundry names of diuels , and what they signifie , . of the number of angels that fell , more angels than men , more men than angels , . of the motion of angels , ibid. the distance betwixt the eighth heauen and the earth , . all intelligent substances are incorporeall . sathan and the euill daemons bounded in their malice , ibid. the admirable knowledge f spirits , . how and wherein their knowledge is limited , . their equinocating answers in the oracles , ibid. good angels cannot erre , . of contracts made betwixt man and sathan , ibid. the manner of the diuels temptations set down , the better to a●oid them , . pasetis a great magition , ibid. seueral magicke books fathered vpon good and godly men , ibid. seuerall mettals ascribed to euery sundry planet , . the vainnesse of these superstitions discovered , all magicke condemned at paris , . of wilfull ignorance , . salomon , of wilfull ignorance , . the excellencie of knowledge , . of the knowledge of our selues , . the poets , of selfe-knowledge , . the difference betwixt knowledge and wisdom , . the etymologie of wisedome , ibid the excellencie of wisedome , . the wisedome of the iust , ibid. the poets , of wisedome , . wise and witty sayings , . ianus vitalis of antient rome , . sundry apothegmes of orators , captaines , and emperors , . of things prodigious , . of prodegies hapning before the death of princes , . god made not death , . adam , eve , and the serpent , . of spirits that challenge to themselues diuine worship , . the sarronides of gaul , . humane sacrifices performed at rome , . the antiquitie of magicke , as being before the floud , . the seuerall sorts of magicke , ibid. of the witch hercyra , and the magition artesius , . all magicke includes a compact with the diuell , . a strange historie of one theophilus , ibid the manner of homage done to the diuell . of pythagoras and the magition iamnes , a story of the count of vestravia , . the witch oenoponte and others , . of spirits called paredrij , inclosed in rings , and of such as vsed them , . of women that haue changed their sex , . histories to that purpose , . the history of machates and philemium , . spirits that haue possessed dead bodies , . a discourse of astrologie , . philosophers concerning it , . against iudicatorie astrologie , . of mathesis or mathema , . an emblem , . a meditation , . the contents of the eighth tractat . of daemons in generall , homer , tresmegistus , and others , of daemons , their power and practise , . powers and potestates of the aire , . spirits called incubi and succubae , . a story of an incubus and a succubus , . spirits of the foure elements , . spirits of fire , and strange prodegies , . of ignes fatui , ambulones , &c. . spirits of the aire , & strange prodegies wrought by them , . spirits of the water , . a strange historie of two scottish noblemen , of diuers great magitions , . spirits of the earth , genij , lares , larvae , lemures , &c. . discourse of spectars , . further of paredrij or familiar spirits , . a pleasant story of iohn teutonicus , ibid. a strange story of a familiar spirit , . of galeatius sforza and others , , &c. of pride , . the effects of pride , . of pambo , and the pride of domitian caesar , . of sapor king of persia , and others , . of ingratitude , , &c. of michael traulus and others , . scripture and the poets , of ingratitude , . of humilitie , . the fathers , of humilitie , . the poets , of humilitie , . of gratitude , . histories of gratitude , . an hierogliphycke , . an emblem , . the poets extolling gratitude , . the story of a votaresse called christian , . of the mahumetan neffesoglij . . a strange accident hapning in the diocesse of cullein , . a strange and miraculous birth , ibid. diuers other strange relations , ibid , &c. spirits haue no power of the heauens nor starres , . a strange tale of spectars , . stories of the spirits of the aire , and of the indian magi , . strange prodigious things in the aire , . of bruno bishop of herbipol . . the manner how the duke of venice yearly marieth the ocean , ibid. a strange story of hotherus king of suetia and daciae , . strange things of watry spirits , . diuers sorts of spirits of the earth , . a strange disease as strangely cured , . of spectra meridiana , or noone-diuels , ibid. discourse of alastores , . the lamiae or larvae , and stories concerning them , . a desperat aduenture of two bohemian knights , . an emblem , . a meditation , . the contents of the ninth tractat . the power and strength of wine , . of the king , ibid. of women , . of truth , . of zijm , ohim , satyrs , ostriches . &c. . of subterren spirits called cobali , , spirits the cause of earth-quakes , . of treasure kept by spirits , . a strange attempt of a botcher , . a strange story of cabades king of persia , . of spirits called luci-fugi , hob-goblins , robin good-fellowes , fairies , &c. . a strange story reported by fincelius , . of dacius bishop of mediolanum , ibid. a strange story of one recouered to life , . a pleasant story of a spirit of the buttry , . certaine marks to know good spirits from bad , . what shape diuels may assume , and what not , ibid. how euill spirits may be knowne , of musicke , and the velocitie of the heauens and planets , . the ambition of man to search into hidden secrets , . seueral opinions of philosophers touching god , ibid. their opinions of the soule , . and the immortalitie thereof , . of couetousnesse , . the poets of couetousnesse , . the sordidnesse thereof , . the power of gold , . the fathers , of auarice , . historicall examples of auarice , . couetous emperors , . an hierogliphycke , emblem , &c. of couetousnesse , . the witches of warboys , . of seuerall kindes of spirits , . a strange story of a nobleman of silesia , . diuers stories of sylvan spirits , , &c. the seuen sleepers , . a strange story of a spirit , . anton. laverinus and the diuell , . miserable ends of sundry magitions , . empedocles , michael sidecita , and others , , . the miserable end of cornel. agrippa , . an emblem , . a meditation , . finis . errata . pag. , lin. . reade effect . p , , l. . r. one p. . l . r. theognis . p. . l. . r. summus . p. , l. . adde puella . p. , l. . a mistake in the star . p. . l. . r. tenent . p. . l. r. vrbem . p. , l. . r. blessed . p. , l. . for two , r. three . p. . l. , r. the other . p. , l. , r. or . p. , l. . then , r when . p. , l. . r globus . p. , larco , r. lurco , nique , r inque . ni , r. in . p. , l. . r. symptoms . p. , l● . r. flouds . p. , l. , r. tye . p. , l. . r. terram . p. . l. . r. acherontis . p. , l. . alas●e , r. a losse . p. , l. . aine , r. paine . p. , l. vlt. r. cupessas . p. , l. . r. tunnes . p. , l. . r. rependere . l. . r. medullis . p. , l. . r. meus . p. , l. , adde sends . notes, typically marginal, from the original text notes for div a -e god in the conscience . in the stars . the sun. the moon . the earth . the beasts . riuers . fields . seas . the globe of the earth . man. homo microcosmus . hermes tresm●gist . cicer. de nat. deor. lib. . arist. metaph. the poets concerning god. tit. calphur. eglog . . hor. lib. . od. . lucan , lib . de bel. ciuil . metamor . lib. petron. arbit . in fragm . stat. sylv. ti . . meaning the angels . arist. ad antip. aeneas . numa pompil . virg. aenead . epirus . brennus . sacriledge punished . religion from the beginning the multiplicitie of gods among the gentiles . * as twice borne . priap . god of gardens , and one of the semones , i. semi-homines : that were halfe gods , half men against vaine auguries . iliad . aligeris auibus tu me parere iubes — dioph. laced . in antiq. the history of syrophanes . fulg. mythol . sola medicina miseriarum obliuio . idolum ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i species doloris . petr. arbitr . primus in orbe deos secit timor quid site tonsor cum stricta n●nacula , &c. martal lib. . epigram . superstitio , quasi superstitem facere . which was the image bel , which in daniels time was honored in the prouince dura the originall of idolatry . vnus reuera vnus est deus qui fabricauit , &c. aug. lib. . de ciuit. dei. the athiest . dixit insipiens in corde suo non est deus . arguments against atheisme . finis certi●fim . principij sig●ū . ex nihilo , nihil the elements a-against atheisme . casus & fortunae , quid ? motus principium quies . nihil dat qd ' non habet . an illustration against atheisme . a familiar demonstration from plants . from animals . the poets and philosophers , of god. diagoras . the death of lucian , syrnamed atheos . a paraphrase vpon the second chap. of the wisedome of salomon : iob. . . chr. . . . isay . . & . . iob . . ephes. . . isay . . psal. . , . mat. . . ier. . . gen. . . gen. . . . cap. . vers . . cap. . : chr. . . cap. . . prov. . . iob. . . psa. . & . pro. . . & . . iam. . . . what atheism is , doctor doue in his confutation of atheisme , cap. . gal. . euen then when yee knew not god you did seruice vnto them which by nature are not gods. rom. . they worship the sun & moon . psal. . who say , god hath forgotten ; hee hideth his face and will not see . cor. . . iud. . such was pharaoh , exod. . and rabshakey , reg. . . doctor doue , in his booke against atheism article ; i beleeue in god the father . against god the sonne , the second person . god the holy ghost , the third person . mary the blessed virgin. nature will teach men , that there is heauen and hell. a familiar but necessarie example . marke . the diuell saith to our sauiour ; i know thee , that thou art euen that holy one of god : the like wee reade , iam. . acts . beasts & birds teach men gratitude toward god the giuer of all good thing● . the atheists confuted by their owne oathes . by reason . by philosophy psal. . gen. . mat. . gen. . prov. . impius fugit nemine persequ●nte . calv. instit. lib. . arist. metaph. lib. . cap. . omnes homines naturalitèr scire desideran● . cic. offic. lib. . empedocl . deus est euius centrū est vbique circumferentiae autē nusquam● arist. de coelo , lib. . cap. . lib. . cap. . metaph. lib. . cap. . laert. de vita aristot. * mercur. tresmegist . deus est immutabile ●onum . mundus factus est propter hominem : homo propter deum . cic. de nat. deor . lib. . arnob. aduers. gentil . lib. . niceph. histor. lib. . cap. . suidas . suet. in octar . ca. . . me , puer hebraeus diuos de . us ipse , gubernat . ceder● sede iubet tristemque redire sub orcum aris ergo debiac tacitus abscedito nostris : ara primogeniti dei. isay . natus est nobis puer . heb. . de diuin . lib. . lucius florus , lib. . cap. . virg. aeclog : antiq. lib. . cap. . this was constantine , syrnamed the great . ios. bell. iud. lib. . cap. . dio , rom. hist. lib. . ianuary . oros. hist. lib. . cap. . coloss. . doctor doue against atheisme , ca. . th. godwin , in moses and aaron . genebr . chron. li. an . ch. . theod. lib. . cap. . sozimen . lib. . cap. , , . against the sadduces , who deny the resurrection . mat. . . exod. . : in schola perepaseticorum . a ridiculous assertion of the atheist . a refutation of the former argument . zenoph . against atheisme . what atheists are . the tenents of atheists . ede , bibe , ●nde , post mortem nulla voluptas aristotle at his death . eus entium , vel vt alij , causa causarum . in trinitate est alius , & alius non aliud & aliud . aug. de trin. gods infinity . lib. de virtu● . & vitijs . a law in athens against atheisme . iuv. satyr . . herod . lib. . in suidas . cap. de atheism● . volat. in antropol● the death of lucian a profest atheist . the strange prodigious effects of atheisme . plaut . in milite . lib. fast. . tibul. eleg. lib. . eleg. . fast. lib. . those famous for chastitie . those famous for piety . lib. . cap. . those that haue built temples . such as of mortall men haue bin immortalised . halfe gods , halfe men . those that returned from hell. of those branded for their impietie . of the incestuous . wiues that slew their husbands . men that slew their wiues . fathers that slew their daughters . mothers that slew their children . of men selfe-murtherers . women that slew themselues . of idolatry . exod. . . acts. . deut. ● . vers. . lib. . cap. . deuin . instit. idolls named in the scrip. aen . lib. . the pietie of aenean the subtilty of the diuell . de civit. dei , lib. cap. . miracles wrought by the image of aescul . illusions of the diuell . lib. ● . by gerion and iolaus . by diana persica . aristides . iuno veientana . pan. iuno . lib. . cap. . lib. . cap● . lib. . lib. . lib de sacerd . romanis . of famous augures amongst the grecians romulus the first great patron of auguries . the ceremonies vsed . ov. met. lib. . fab. . serv. an. li. . aruspices . auspices . augures . trist. li. ● . el. . their number encreased . their prerogatiue . the absurdity of augury . lib. . cap. . a notable story concerning the vainnesse of augury . augury much vsed amongst the gentiles . cap. . vers . . cap. . vers . . silv. lib. : cap. . vers . . cui peccare licet , peccat minus . lib. . de ord. de sanct. trin. ov. lib. . eleg. quod licet ingratum est : quod non licet acrius vrit . sen. in octav. i● facere laus est quod decet , non quod licet , ov. . fast. brutus erat stulti sapiens imitator ve esser . tutus ab insidijs dire superbe tuis . notes for div a -e whence the multiplicity of gods sprung . lict. lib. . divin . inst. cap. . the first argument followed . philosophers and orators touching this vnitie . sympl . in arrian . epict. a confirmation of the former argument cic. lib. . de nat. deor. * meaning the atheist . merc. tresmeg . philolau● . arist. metap . . metaph. ● . plato . orpheus . alpha & omega : orpheus again . by iupiter hee intendeth god almighty . a necessarie obseruation . phocilides , of this vnion . the egyptians . ma●il . astron. lib. . obser. the power & operation of the planets . notwithstanding which , sapiens dominabitur astris . alibi . aurel. pruden . in symach . paulo post . the sybels . apollo , delphicus . doct . s●roz lib. de natur. mag. the diuels themselues confesse this sole god. the diuels ambition . deut. cap. . psal. . exod. . . lycurgus . stob. ser. . ioh. billius , in antholog . sacr. gods true worship . arist. lib. . physic. the vnity of the godhead not to be diuided . this proued . * vacuum . a confirmation of the former argument the illustration . note . omnia esse in multis non possunt . the opinion of the manichees . deut. . . psal. . . psal. . . . . gen. . . deut. . . exod. . . exod. . . psal. . . psal. . . . . iob. . . . . psal. . . gen. . ● ier. . . deut. . . nehem. . iob. . . psal. . . psal. . . sam. . . . amos. . . psal. . . . . mat. . . deut. . . psal. . . aug. li. de pen. aug. sup . psal. . gen. . . ier. . . pater , filius . spirit . sanctus . deus coeli . dom. dominat . possessor coeli . dom. abr. isa● iacob . educt . isra . ex aegyp . d. spir. vniuers . carm . dom. deus isr. deus hebr. deus . patr. nost . antiquus dier . deus deor . iust. grand . salut . redemp . israel . sanctus israel . protect . pater . pastor . rex israel . rex iacob . rex magnus . rex sempiternus . rex seculorum . cle. mar. vict. in genes . more particularly of the trinitie in vnitie . gen. . . god created . gen. . . god said . gen. . the spirit moued . obseruation . rom. . . obser. gen. . . eccles. . . obser. gen . . obser. gen. . . obser. * iob. . . isay . . obser. obser. deut. . . the original reads it . iehoua , our god iehoua : the first intending the father . our god , the son : iehova againe iterated , the holy-ghost : * galatinus . reasons why christ is called our god. . a sauiour . . a redeemer . a mediator . obseruat . concerning the two natures of christ , his diuinity and humanitie . obser. * gen. . . the lord god also made the man of the dust of the ground , & breathed in his face the breath of life , and the man was a liuing soule . athe● . in symb. obser. iohn . . obser. obser. ignat. mar. in epist. ad phil. obser. mat. . obser. obser. how christ was typically figured in aaron . tisri , our moneth september , leuit . leuit. . . heb. . . exod. . : heb. . . ibid. heb. . esay . . leuit. . . leuit. . theod. in leuit. quaest. . cor. . . greg. naz. carm. . deus est indivise vnus in trinitate , & inconfuse trinus in vnitate . leo pap. cic. de nat. deor . euseb. eccles. hist. li. . ca. . socr. apud zen. plat. in timae . thom. prim . part . . . of gods essence . ruffin . in epist. heron. tom. . epist. . greg. in mor. . gods vbiquitie . mat. . what we are enioyned . thal. one of the wise men of greece . boet. lib. . pros. . lact. div. inst lib. ● . cap. . lact. ca. . lib. . ne sutor vltra crepidam . illustration . hiero ad sim. * an antient greeke poet. macr. lib. de somn. s●ip . greg. s●p . ezech . hom. . & mor lib. . . . natura naturans . greg. cardanus . of the names belonging to god. deus , à dando . desit quod ei nil deest . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. video . some are of opinion , it was the word iehova which was held so sacred . quod nomen eius ? prov. idolatry brought by aeneas to rome . cap. . cic. of idolatry . fiue reasons why the atheists doubt of a god. reason . ii. iii. iv. v. pregnant reasons to proue a deity , drawn from humane vnderstanding i. ii. iii. iv. v. vi. vii . viii . ix . lib. . de vita solitar . lib. . metr . . hon. consul . philosophers , of one god. obser. lib. . lib. . lib. de bell. civil . . lib. . metr . . apothegmes concerning god. ser. . plut. in apoth . fulg. li. . ca. . sen. epist. . apoth . ex laerti● . euseb. lib. . de eccl. hist. plut. in lavon . idem . lib. . de bell. punic . the poets . lib. . od. . lib. . de trist. lib. . achill . lib. . de bell. civil . lib. . metr . . lib. . met. . plaut . in rud. sen. in hyppol . in captiv . lib. met. . virg. in aetna . lib. . metr . . satyr . . lib. f●st . . in capt●●is . in her● . o●t . in rudente . lib. . de bell. civil . eclog. . hierogliphicks concerning god. pier. lib. . lib. . the opinion of the vadiani concerning god. psal. . esay . &c. ad ephes. attributes belonging to god. greg. in theol. de nat. christi . the esclauonians , boeg . chaldaes , eloi . mahumetans , abdi . indians , zimi . ettuseians , lsar . &c. lib. . de mor. eccles. lib , . de quaest . novi & ve●us testament . distic . . in expos. fidei . aug. sup . mat. cont. prax. c. . lib. . pedeg. lib. . de ciuit. dei. ser. sup . iob● . sup. psal. . . greg. sup . ezec. homil. . & lib. . moral . mor. lib. . lib. de fide , . cap. . lib. . de sp. . cap. . idem sup . luc. lib. . de fide contrae arrian . cap. . ser. . de vigil . nat. ser. de nat. idem ser. . arist. de coel. lib. cap. . met. lib. . cap. . lib. de mund. cap. . ibid : sen. ad lucil. ibid. idem . epist. . in timaeo . lib. . de nat. deor . idem . de deo sacrat . idem . lib. . de nat. deor . the answer of a meere atheist . laert. in eius vita . val. max. li. . cap. . ex laert . plut. in caton . apoth lib. . lib. de myster . serm. . fibr . de proem . & poen . in cap. . mat. hom. . resp. ad ortho. resp. ad quaest . . fol. . in cap. . iob. ad paul. presb . de recta con●ess . sive de sancta & co-essen . trin. fol. . in moral . de civ . dei , lib. . cap. . de civ . dei , lib. . cap. . lact. lib. . de fals . relig . ca. . to finde out god. the sences . we eanner attribute these to the creator notes for div a -e the three diuisions of the world. the supercoelestial mansiō . the natures of the seuerall diuisions . angels , coelestiall bodies , beasts , &c. the elements proper to euery seuerall diuision . elem. terrestriall . elem. coelestiall . elem. super-coelestiall . the difference betwixt the superior and inferior eleements . the cabalists and rabbins concerning the arke . the consimilitude betwixt the arke and the world. for instance . sanctum sanctorum . exod. a second consimilitude . the first degree . the second . the third . a third consimilitude . the opinions of all the best philosophers . the former explain'd . * of marga , i. inherens , marle , or white clay to till the earth . * zoophitae , according to budaeus , are those that are in part liuing creatures , in part plants . meaning the angels . cinis signif . ashes , cinders , &c. * the creator of all things . the weaknes of mans wisedome . ad corinth . the wisedome of the world. the excellency of diuine wisedome . ecclus. . the birth of wisedome : prov. . . exod. . . psal. . . the beauty and honour of wisdome . the sweetnes thereof . ioh. . . wisdomes children . psal. . , . wisdomes effects . exod. . . & . . a prophecy of the sauiour of the world . gen. . . her fruitfulnesse . her power : equinoctium vernale mart. . it is by our account the or day of semptemb . deut . . which is the or day of iune . as adam , bishop of vienna , in his chronicle . exod. . the day of christs passion compared with the first day of the creation . according to the computation of the time of the yeare . a second reason . a probabilitie of the former reason . whether the moon in her creation were in the full or waine . the seuerall offices of the sun & moon began at one instant . of the starres and planets , as the poets haue decipher'd thē arcti . * calisto . arctus maior . * lycaon . archas , of whom the kingdom of arcadia took name . arctus minor . agliasthenes , qui naxica conscripsit . serpent . artophila● . coron● . eugonasin . lyra. olor . cepheus . cassiopeia . andromeda . perseus . heniochus . ophincus anguiteneus : sagi●●● . aquila . dolphia . equus● deltoton . * δ. * for in these dais the fourth part , called america , was not knowne . cetus . pistrix . eridanus fluvius . lepus● orion . lelaps , or canis maior . procion , or canus minor . argo . philiris , vel centaurus . ara. hydra . piscis , or notius . * a goddesse worshipped among the egyptians . circulus l●cteus , or the galaxia . * mercury in his infancie . of the twelue coelest . signes . aries . higin . de sign . coelest . lib. . hesiodus . pherecides . the sea called hellespont , from helles there drowned nigidius . taurus . euripides . eratosthenes * as ashamed of the fact . pherecides . athinaeus . therefore called pluviales . these we call the seuen stars gemini . higinus . * the sons of tindarus father to hellen. cancer . the crab. pamasis . stars called asini , from asses . leo. nigidius . this is held by some to be the first of his labours : some hold , iuno made his skin invulnerable . periandrus rhodius . virgo . higinus . aratus . pride . the deadly sinnes . the story of icarius and erigone . who is also called bacchus or dionysius . a common prouerbe in our english tongue . the fruits of drunkennesse . icarius slaine . * a prouerbe frequent among drunkards . a remarkable story of a dog . innocēt bloud spilt neuer goeth vnreuenged . arcturus . virgo . canicula . libra . * higin● arat. virg. li. geor. . scorpio . nigidius . sagittarius . * the galaxia which some hold to be the path which leads to olympus hall where the gods sit in counsell . sosythaeus traged . scriptor . nigidius , de crotone . capricornus . * aegipanes were beasts like men , hauing goats feet : or wood-gods . epimenides in ida. aratus in phaenom . this goat was called amalthea . eratosthenes ovid , met. * a bird onely breeding in aegypt . aquarius . aquarius and hippocoön . quod eius ex oren plurimi imbres fiunt : aratus . nigidius . hegesinax . aratus in ihoenom . * a mountain so called from her . * canicula , into which mera was translated these winds some call ec●esiae . pisces . aratus . viz. one north , the other south . the birth of venus , according to most of the greeke poets before named . concerning the worlds originall . these were the seuerall opinions of diuers philosophers . the world it selfe , best witnesse of the world. vbi motus est nulla eternitas . time examined , to proue a beginning of all things . the inuention of letters . sim. meli●us . of writing . against pride . a needfull obseruation . the first erectors of famous cities . paris al. lutetia . carion chron●l . * as so first called . all these buil● by seueral men as their chronicles yet record . of the ages . the first age. ii. iii. iv. v. vi. in hist. eccl. grammer . the originall of arts , &c. rhetoricke . log●cke . art of memorie . geometry . musicke . physicke . surg●rie . the ship. the lyre or harpe . trumpet . horologie . astrologie . statues and pictures . vertue of he●bs : lawes . wine . city walls . turrets . corne. war. minting . printing . ars tormentaria deuised by a frier whose name is not knowne . arist. de intell. perf. pbys . . . : the argument followed . esse melius quā non esse . de coel . coel●m dei sedes . procop. against arist. quoniam aristot . mare capere non potest : capiat mare aristotelem . their reasons confuted by reason . against vaine curiositie . the nobilitie of mans conceit . august . de civ . dei. li. . ca. . the opinion of the platonists . annus magnus vertens , au● munda●us . macr. in somn. scip. ridiculous absurdities . catacl . diluvium , i. delug . the definition of the world. cap. . & . what the opinions of diuerse fathers were concerning the world. gregory . chrysostome , sup. mat. . hom. . hom. . hom. . de poen . lactantius , de praem . div. lib. . cap. . an excellent saying of saint chrysostome . the poets of the world , and the ruin thereof . lib. . lib. . de nat. deor . lib. . of the creatiō of the world. the philosophers concerning the world lib. de coelo . the multiplicity of worlds . the opinion of metrodor . met. lib. . . metaph. . . aristotles definition of the world. gen. . astron. lib. . ibid. lib. de bel. civ . philosophers concerning the beginning of the world. thal. milesius . the world to haue beginning from water . anaximenes : from air●● from fire . opinions contrarie to the ●ormer . atomes . of atomes , some superior , others inferior , anterior , posterior . &c. creation from number . c●eation from infinites . lib. . concerning seue●all opinions . ser. de eclips . sol●● . euclides . max● ser. . idem serm . . epist. . cap. . mat . mark . lib. . de par . cap. . procop of the elements . metam . lib. . the ages . the golden age. the siluer age. the brazen age. the iron age. * i. iustice. of the age of man. met. lib. ● . ver , pueritia . aestas , iuvent . virilis aetas a●tum●●s . hi●●● senectus annus , or the yeares . the nones . of the number of nine . an. ab annulo . an. lunaris solaris an. annus magn. annus climat . levia lem● . cap. . lib de occuli . naturae miracul . ovid. lib. met. lib. e●eg . . a further illustration concerning the signes coelestiall . the diuision of the heauen called culum . by reason that the sun is furthest frō them antipodes . stellarum ordo . * the goat and the kid. * hercules . or libra . corona . cignus . pistri● . bo●tes . cignus . * hercules . aquila . the australl circle . ara. sagittarius . chyron . virgo . lepus . taurus . trinus . aries . coetus . draco . artophilax . corona . lyra. atlantiades . the death of orpheus . o●r or cignus . cepheus . cassiopeia . coetus . andromeda . higinus . perseus . aurig● . * otherwise c●lled amalthea . * hedae . serpentarius . phor●●tus de nat . de or . spec . aquila & sagitta . the sonnes of tytan . delphinus . pegasus , or equus demidius . deltoton . trigonum . pistrix , or the whale . the floud eridanus , or padus . the sisters of phaeton . stella terrestr . lepus , siue dasippus . higinus . the citie called after the island . why the hare was translated into a sta●re . orion . what orion portendeth . the history of orion . canis laelap● , or procion . syrius stella . canicula● palephalus . ovid. in me● . na●is arg● , or the ship . these are the fancies of the poets . aratus . of danaus , aegiptus . so called by sailing or rouing in the argo . ara , the altar , which is also called thuribulum , the censer . centaurus . the death of chiron the centaure . hydr● . how the crow came to be stellifi'de● pleiades● the vergiliae . cometa . the motion of the sunne . the bisext or leape-yeare . the eclipse . rules to know faire weather or foule by the sunne . apollo . why , a god . the names of the horses of the sunne . luna . the philosophers concerning the moone . the poets , of the moone . the senerall denominations of the moone . why shee is said to loue endimion . conjectur● of weather by the moone . of folly. diuersities of fooles . the effects of folly. excuse for sinnes . customes not commendable , are not to be kept . notes for div a -e angeli in quot choros diuiduntur . the first chorus . the seraphim and his office . the cherubim . the thrones . dominions . vertues . potestates . principates . arch-angels . angels . the offices of the three ternions . quomod . angel . chori sunt concatinati . of such as hold there are no angels or spirits . the opinion of the peripateticks . natura intelligilis . their opinions confuted . and these creatures , the angels . angels and spirits proued from dreames . the dreame of simonides . sylla a noble man in rome . sabellicus . calphurnia the wife of iulius caesar. caesars dream . amilcars dreame . pa●sanias , of socrates . examples from the old testament . examples from the new testament * if the later herod were called a fox ; the former who slew the young infants may carrie a worse title . angels . angels visible . evill spirits . digression : the opinion of rhabbi achiba concerning spirits . the opinion of two learned rabbies , concerning amor & odium . their reason of this antipathie . the effect of these exprest in king ferdinand . the effect proued in iudges . this is alleadged by doctor strozza , lib. de natur. mag. of some particular men whom he had obserued in italy in his time . the effect proued in princes . a true story . of poets and poetry . a meditation of death . thersites deformed , and nereus the faire greeke , whom homer loued . the honour due vnto poets the honour done to poets of old a satyricall poet . an epick poet a tragicke poet . rob. greene. christ. marlo . thomas kid. thom. watson . thomas nash. francis bewmont . william shake-speare . beniam . iohnson . iohn fletcher . iohn webster , &c. in his elegy intitled : quam misera sit conditio docentiū literas humaniores . &c. poenia is paupertas : or of pouerty . read aristophanes in his lenady . called platus . apollo who kept admetus his cattell . epigram . eiusdem . inscrip . ad amicos . nemomeos ci●eres violis fragralibus ornet . &c. a reason giuen of the premisses . spirits saturnine & iovial . mercuriall spiri●● . of the essence of angels . arist ethi● . cap . the platonists difference betwixt gods and demons . psal. . minuisti eum paulo minus ab angelis . tertullian , lib. de carn . christ. orig. periarc . cap. . . gen. . psellus , apul. philoponus , meru●a , olimpiodor gaudentius . &c. the fathers who opposed the former in this point . reasons to proue angels incorporeat . two arabian writers . the solution of the former doubts . this councel was held vnder pope innocent the third . iohn cap . the number of a legion . s. gregory expounded . a returne to th● first position . zach. . . s. aug. de cognitione veritatis . cap. . dr. strozza , lib. de natur. magia . apocal. . arist. intellig. planet . tobit , . : apoc. . these they call the an●●●● of the zodiacke . the first quaternion . the second quatern . the third quatern . the fourth quatern . foure angels ouer the foure elements . the sentence of the councel against the schismaticks . atheisme confesseth a sole deity . the object of gods will in the creation . homil sup . psal. . the imployment of the angels . coloss. . . meaning saint peter . lib de somn. & vigil . the definition of dreams . laert. lib. . lib. . de animalibus . eudemus his dreame . galen . quint. catulus sophocles . alexander the philosopher . sfortia . m antonius torellus . alcibiades . croesus . aterius ruffus . cambyses his dreame . aspasia . titus atimius . histories concerning predictions . nero. philip k. of macedon . the emperor dioclesian . henry king of france . plato's opinion concerning spirits . the academiques . pherecid . cyrus a rhodian . porphirius . socraticū demonium . charmiades . strange opinions concerning spirits . the sadduces answered . of death . charon . mercury . charon . merc. menippus . merc. charmeleus . merc. lampichus . merc. lamp : merc. lamp. merc. lamp. merc. lamp. merc. lamp. merc. damasius . merc. damas. merc. damas. merc. crato . merc. crato . merc. menip . merc. philosopher . menip . merc. philos. merc. menip . merc. menip . merc. menip : merc. menip . philos. merc. rhetorician . merc. philos. menip . merc : menip . philos. menip . merc● menip . mere. menip . max. serm . . of constancy in death . alian . de var. hist. plutar. in laconic . apo. seneca . content of life . of poetry . honour conferred on poets from antiquity . of poets . scipio . the greeke poets . euripides . sophocles . aratus . archias . cherilus samius . gorgius . manilius . lenaeus . menander . homerus iunior . oppianus . poetr . miseria : homer . virgil. ovid. horace . hesiod . these were antiphon and chlimenus . lynus . apollo sagip . antipater sydon . bassus cesius . lysimachus . plautus . calisthenes . quintus lactantius catulus . ibichus . aescilus . anacreon . petronius arbiter . sapho . cuddy the sheepeheard speaketh . that spirits haue power to transport men or beasts . the great power of spirits . daniel . . histories of strange transportations . apoll. tyan . iamblicus . iohannes teutonicus . euchides platensis . a strange history . a noble man of insubria . the transportation of witches . a strange history of a maid of bergamus . antonius leo : captaine antonius . adrianus patricius . calligraphus . prince partharus . the emperor constantine . apoll. tianaeus . govarus . caueats againg temptation . objects are main motiues . of deceit . * the hedgehogge . notes for div a -e gods power , wisedome , & goodnesse . diouys . areopag . de celest. hierarch . the concordance betwixt the seraph and the primum mobile . primus motor . * i. pri. mobile . the concordance betwixt the cherub & the starry heauen . the concordance betwixt the thrones and saturne . the goulden world. the concord betwixt the dominations , and iupiter . pythagoras . the concordance , of the vertues with mars . s. mathew . ptolomaeus . hermetes . firmicus . alcabilius : the malevolent aspects of mars . the concord of the potestates with the sunne . stars receiue names from the sunne . so ptolomaeus and firmicus write . the trinity in vnity figured in the sonne . the concord betwixt the principates and venus . orpheus in testamento . am●r creauīt mundum . dionysius . hocretheus . iamblicus . the concord betwixt the arch-angels , and mercury . ptolomaeus . firmicus . ovid. me● . the concordance betwixt the angels & the moone . the various influences of the moone . averroës . the former illustrated by a familiar example . the three religions at this day profest . how the iewes approue their religion . wherein the mahumetan opposeth the christian religion . meaning the second person in the trinity . their abstemiousnesse . imposturous miracles . mahom●it saints . this relique is a paire of old stin●king shooes . schollers ad●mitted to read controuersies . the creation of things according to mahomet . these are all principles in mahomets alcaron : that the earth was inhabited by diuells yeres ; by angels yeares . mahomets paradise . mahomets reason why sows flesh is not eaten in paradice . the first sow according to mahomet . the first mouse . the first cat. the ioyes in heauen according to mahomet . alcoron . lib. . cap. . alcaron . lib. . cap. . . . a necessarie obseruation . mahomets lapable and absurd ignorance . mahomet of the angels . one of mahomets ridiculous fables . adriel mahomet , angell of death . the heresies of the priscillians , and maniche●● . fiue elements according to the manichees . wherein blessednes consists according to the manichees . of truth . li. pag. . titus pomp. idor-abies . lib. . cap. . epaminondas . papias . king aglesiaus thales . aeschines . demosthenes . democratus . ambrose . bernard . lib. de virtut . & vitijs , ca. . religion and the truth thereof . three opinions concerning christ. the first , holy beginners . the second , wicked contemners . the third , fearful time-seruers . iosephus de antiq. lib . which was yeres after his passion . pilat a witnes of christ. plin. lib. . de antiq. li. . of cublay emperour of tartarie . the oratian of cubley to the christians . psal. . ver . . valer. maxim. lib de civit. dei. . lib. . de civ . dei. ca. . hom. . wonders in nature . of miracles . ser. . of the blessed virgin mary . serm. . cap. . hom. . lib. . moral . in iob cap. . homil. de ioan. bapt. aug. de incarnat . domin . serm. . in vigil . natiuit . three wonders . the first . the second . the third . sup. mat. . sup. ioane ser. sup. epiph. homil. sup. mat. . ser. de appar . sup. cant. serm. . twelue grieuous sufferings of christ. cap. . ver . . of the great eclipse at the death of our sauiour . the first difficulty . the second difficulty . the third difficulty . dionysius areopag . phlegon . lucianus martyr . leo. serm . . isay. . ver . . the life of mahomet . psal. . catsius . lib. . embl. . psal. . . . praise the lord with harpe : sing vnto him with viol and instrument of ten strings . sing cheerfully with a loud voice , &c. prope est dominus omnibus inuocantibus cum in veritat . psal. . seneca in hippol . percontatorem fuge , nam garrulus idem est . notes for div a -e a discourse of the heart of man. the inconstancy of mans thoughts . a simile . how many wayes the heart is insidiated . how the heart may be reconciled to the creator . sundry opinions concerning the creation of angels gen. . . gen. . s. aug. sup. gen. daniel . ver . . . . psal. . . iob . . daniel . tobit . . dr. strozza lib. de spirit . & incant . ezechiel . v●r . . ver. . the creation of man. the soule of man. the bodie of man. what man is . the incarnation of christ reuealed vnto the angels . epist. . to tim. lucifers first rebellion . isay. . . the battel betwixt michael and the diuel . reuel . . . the fall of angels . epinic . a song of praise and thanksgiuing . reuel . . . reuel . . . the weapons vsed in this battell of the angels . aver . met. . . ● . arist. de anim. . . how long lucifer remain'd in glory . note . a necessary obseruation . the fall of adam . mark . . a necessary obseruation . iohn . . pannurg . a deceiuer or subtil person . tibull . lib. . eleg. . at scelerata iacet sedes in nocte profunda , &c. virg. aeneid . ergo exercentur poeni● veterumque malorum , supplicia expe●dunt , &c senec. in herc. fur. quod quisque facit patitur , authorem scalus repetit , &c. val. fla● . argo●ant . . quippe nec inulio● nec in vltima soluimur ossa , ira manet , &c. lucret. li. . de nat . deor . — post mortem denique nostrā : numquid ibi horribile apparet ? senec. in here. turent , verane est tam inferis , &c. of hell according to the scriptures and fathers . s. aug. how hell is called . iob . . . gehenna . the torments of hell. the torments of the sences . tartarus . of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. not to see . avernus . infernus . abiss . tophet . poena sensus , poena damni . this dialogue is called necyomantia , viz. a answer from the dead . menippus . philonides . men. phil. men. phil. men. phil. men. phil. men. phil. men. phil. men. phil. men. phil. men. ph●l . men. phil. men. phil. men. * the historiographer . phil. men. phil. men. phil. men. the decree . of the heart of man. the ambition of the heart . gen. . . psal. . . aug. sup . gen. lib. . cap. . rupert . de operib . sacr . spir . cap. . eccles. . . pet. lumb . li. . distinc . aug. sup . gen. eccles. . . dionys. rihell . lib. de great . mundi , ca. . philo lib. de operib . dei. wisdom . : eccles. . . heb. . mat. . angels immutable . euery soule hath his angell to attend it . what best pleaseth the angels . ang●ls gouerneth nations . angella name of office , not of nature . of the forming & fashioning of man. the three dignities of the soule . the end , why man was created . why god made man vpright . three gifts bestowed vpon man in his creation . ecerp . lib. ● . cap. , , ● three opposite evils . necessity absolute & conditionall . theoricke . practicke . mechanicke . the iust measure of mans body . three sorts of liuing spirits created by god. of the soule of man. the philosophers concerning the soule . note . the poets concerning the soule . of man in generall . an excellent argument against such as deny the resurrection . the liues of beasts , men , and angels . of the birth of man. the ethnicks concerning man. silenus . phavorinus . alphonsus . aristotle . hom. of man , with other poets . adages . emblem . hierogliphick of hell. the ethnicks concerning hell. the locall place of hell. the rabbius of hell. prov. . prov. . . the figure of a moloch . the argument of sir thomas moore vpon this dialogue . the battell of cannas . greenwood vpon tophet . quest. mat. . . lukes . . . hugo . in fiue properties , the fire of hell differeth from our fire elementary . mat. . three reasons , to proue the perpetuite of the torments of the damned . dodonia quercus . the deu●lls , two maine engin● . comfort against desperation . against the sinne of presumption . presumption bred from pride . eccles. cap. . vers . . . notes for div a -e eccles. . . iob . . isay. . . ecclesiast . cap. . . the sun. genes . . . the moone . exod . . the stars . gen. , , . the rainbow esay . . the snow . the lightning . the haile . the mountaines . the wind. the thunders . the rayne . the frost . the ice . the seas . the whales : psal. . . iohn . . . psal. . . the quality and condition of the malignant spirits . the diuels still retaine their first natural faculties . dionys. areopag . de coelest . hierar . the degrees among divels lucifer prince of diuels . lucifer quasi lucem ferens . lucif . figure . priority among the diuels . a necessary obseruation . a second obseruation . the diuell striues to imitate god in his workes , to the perdition of mankind . an excellent history , wherin to the life is exprest the instability of fortune . lustrū , according to livy , the space of fiue yeares . she was call'd dea spannigena ; because orta salo , i. borne of the sea. the youngest sister stoln by pyrats . the father● feare for the losse of his daughter . his trauell to finde her . his answer from the oracle . a passage of the elder sister her answer from the oracle . the younger sister offred to sale . the effects of her beauty . passions cannot truly be said to be in the deities . the entrance into her fortune . the king inamored . so cal'd from king a●talas : tht first who was known to vse rich arras hangings and brought them to rome . ornament addeth to beauty . a description of the king. his first courting her . her rare modesty . her answere . * hauing relation to the price hee had payd for her ransome . true vertue hardly to be corrupted . a modest insinuation . shee is made queene . the fathers successe in his trauels . the instability of fortune . the father shipwrackt . taken for a pyrat . imprisoned . the successe of the elder sister in her trauels . the king absent . her intertainment at court. pregnant reasons why the one sister did not know the other . a strange apprehension in the queene . the queene courteth her sister . a cunning apologie . many women alledge these things wantonly which shee doth only wittily . the delphian strangely intangled . casteth all doubts . the queenes courting habit . an apologie for the queen . the delphians answer . the queenes counterfet passion . this was in that great gigomantia , or the battell betwixt the titanoys and the gods . all generally are affraid to lay violent hands on persons enterd into holy orders . a short digression . the queene euery way vertuous . the brother prepareth for trauell . the father appeares at court. the queenes speech to her father . the fathers answer to the queene . venus . pallas . iuno syrnamed prombu . he discloseth himselfe . the elder sister saueth her father with purpose to kill the queene her sister . the delphian priest by accident discouered . sudden ioyes not suddenly exprest . the brother arriued at court. seuerall distractions . * which was by reason of her doubtfull shape . the returne of the king. the originall of idolatry . the diuels first course of idolatry . nine classes of diuels . order . d. stroz. veneti● lib. de sperit . & incant . order . order . order . order . order . order . order . order . diabolus . belial . daemonium . beelzebub . sathan . bohemoth . leviathan : abaddon . the names of diuels according to dante 's concerning the number of angels that fell . apoc. . . by starres are meant intelligences or spirits . more angels than men , more men than animals . d. stroz. lib. de natural magis . daniel . . apocalip . albert. magn . de angel. num . concerning the motion of the angels . the distance betweene the . heauen and the earth . with some moneths , daies and houres added . the intelligent substances are incorpor●all . iob. cap. . the admirable knowledge of spirits . where the knowledge of spyrits is limited . the good angels cannot erre . sundry seducements of sathan discouered . cipr. de dupl . martyr . august lib. . de doct . christ. cap. . cap. de malef. & mathem . artic. . scol . parisien . esay cap. . percussimus foedus cum morte , & cum inferno fecimus pactum mathew . of these compacts writes sprangerus , spinaeus , nabarra , grillaend remgius , sibilla , mengius , &c. the manner of the diuels temptations set downe , the better to avoid them . pasetis a great magitian . diuerse magick bookes were impiously fathered vpon good and godl● men . salom. clauic . astrologomages seuerall mettals ascribed to euery sundry planet . electrum is either amber , or a mixture of gold & siluer . seuerall gems consecrated to the planets . achates quod merorem & curat abigal . the signet of the sunne . moone . iupiter . mars . venus● mercury . saturne . the absurditie of the former explained . bonavent . in centileg . all magick condemned by the schoole of paris . the words of the cannon . of wilfull ignorance . henv . bibellius lib. facetiar . . hugo . st●ltus quod perdat habet , sed in id quod oportet impendat non habet . the excellencie of knowledge . cap. . iob. . cap. . prov. . of the knowledge of our selues . socrates . demonax . heraclitus . theocritus . bias. placilla the empresse . terence . perfectio est in tribus rebus , deuotio in religione patientia in adversis , & prudentia in vita . * nosce teipsum : sapientissimus hominum est qui fi●es respicit . qui non discernit bonum ? malo , adiunge ●um cum bestijs . ne crede tesap●entem esse , do nec eo animi robare fue●is vt possis regere cupiditates . a way to get wisedome . of wisdome . the difference betweene knowledge and wisdome . the etimologie of wisdom cap. . ver . . the excellencie of wisdom the wisdome of the iust. non est sapiens , donec cupiditates suas omnes vincat . the poets concerning wisdome . qui seipsum habet pro sapiente , eum habent deus & homines pro ignare . philip of macedon . alexander . antigonus . iulius caesar : august . caesar. the riuer tyber first called albula . phocion . pompey the great . cicero . demosthenes . sigismund imperat . freder . emper. rodulph . caesar. wisd. . ver . . of things prodigius . plin. lib. . . cap. . plin. . cap. . plin. lib. . ca . cicero de devin . cap. . aul. gel. lib. . cap. . philosophica sententiae . ang. contra pelag . cap . wisd. . v. . . wisd. . ver . . gen. . . lib. . cap. . math. . v. . chris. sup . gen. homil. . numb . . . hist. scholast . cap. . bead in alleg. sup . bib . the serpent cursed . the womans sentence . the sentence pronounced against man. s. aug. ins●litoq . cap. . as mammon . of spirits that challenge to themselues diuine worship . diuerse oracles . the sarronides of antient gaule . their idols . caesar in coment . strab. lib. . diod. lib. . pomp. mel. lib. . cap. . plin. l c. . zenodorus . iul. caes. in coment . lib . humane sacrifices performed at rome . dionys. hallic . lib. de antiq. rom. . diod. lib. . lib. . cap. . the antiquity of magicke . clement lib. . recognit . art magicke before the floud . suidas . apul. plut. in lib. de isid. & osyrid . the diuision of magicke . theurgia goetia siue necromantia . cornel. agrip. artic. . . . the deriuation of goetia or necromātia . of the witch hercyra . artes. magus . al magick is a compact with the diuell . eutichian . patriarch . a strange history of one theophilus . the maner of homage done to the diuell . pythagoras vsed characters , &c. coel. li. . ca. . plut. in vita numae . lapland . finland bothnienses . iamnes magus . in diocesi , argento ratensi . meng . in comp. exercis . niderus in fermicarth . in dioesi , lansonensi . oeniponte maga . grillandus . magistellus . martinettus . martinellus . glycas● simon magus . these are called paredrij . aves hariolatrices . an advocat of burgdegal . mart. anton. delrius . philostratus . iarcha magus . a strange stiri● related by mengius . gyges ring . clemens stromataeu● . of women that haue changed their sex. fulgotius , lib. . ex●up . cap. . amatus lusit . cent. . curs . . ant. torquin . dial. . the history of m●chates and philemium . hillus magus . eunapius . donica : a strange story of cornelius agrippa . a strange story . his name cid , rui , diaz . of astrology . philosophers concerning astrology . apothegmes . hierogliphick emblem . mathesis . hierogliphick if thou chuse beauty , it fadeth : if riches , they often consume : if friends , they grow false : if wisdome , she continueth . after the choice of momentary pleasure , ensueth endles calamity . electio non est de preterito , sed de futuro , plut. virg. lib. . aenead . the temptations of the flesh . tempt . of the world. the sences . tempt of the diuell . temptations of ignorance . temptation in learning . in rhetorick . in lodgick . in arithmetik in diuinity . in philosophy in magick . notes for div a -e lucius apul. de deo sacrat . ex beat thom. part . . g. . art. . homer . arnob. in ps. hermes thermegistus . cipr. de idoler vanitat . div. thom. . met. lib. . tex . . dr. stroz● l. de spir. & lucant . iob. cap. . meaning his wife , whom some rabbies think● to be dinab , the daughter of iacob , rauished by sychem , &c acts. apost . eustr . ● . . moral . . cor. c. . v. ambr. sup . cor. cap. . meaning the daemons or potestats of the aire . simplicis ergo viae , dux est deus . ille per vnum : ire jubet mortale genus quam dirigit ipse , &c. lib. . cont , symach . spirits called incubi . succubae . scotus . these were henricus iustitor , & iacobus sprangerus . rottemb . a towne in vpper germany● a history of an incubus . vincent . lib. . hist. an history of a succubus . of that kind of spirits you shall read in the sequell seuerall kinds of spirits according to marc. sup . psel . spirits of fire . three moones seene at once with a bearded comet . this appeared ann● , . a strange history of fiery spirits , anno . mar. . this hapned after the moūtaine had lest burning . ignes fatui , or ambulones . helena . castor and pollux . okumant●ia . onichomanteia libonomantia , capnomantia , pyromantia . thurifumia . of the spirits of the aire . wooll tained . this hapned anno . fish & graine fel frō the aire . two straunge tombes . of sepater the magitian . iob cap. . of the finnes and laplands . ericus king of the goathes . of the archimage zo●oaster aeromantia . terotoscopeia . ornithomātea . of the spirits of the water . fatae , feé : sybils , white nymphs . night-ladies . the feasts of numa pompil . the nymphe aegaerea . the feasts of scotus parmensis . the feast of the brackmana and of pet : albanus & pasaetis , two famous magitians . a strange hist. of two scotch noblemen , mackbeth and banco stuart . these were names of honor which mackbeth had afore receiued . banco stuart slain by makb . ollarus , the magitian . othim . magus . oddo magus . spirits the cause of deluges . alex. the this hapned anno , . of the spirits of the earth . the spirits called genij . lares familiars . larvae or lemures . the hist. of an euill genius . spirits called spectars . origen apud celsum . the history of a spectar . card. ex boeth . spiritus familiores . macr. de satur . olaus magu . a pleasant history of iohn teutonicus . a place in high germany . iobus reply . this was done anno , . a strange history of one of these familiar spirits . barn. arlun . sec. . hist. med. the letter . gilbert cogn . lib. . narrat . of pride . isiod . l. etimol● epist. ad dios● . aug in reg. hug. lib. ● . de anim. cass. supr . ps. . philosophicall sentences , artabanus to xerxes . apothegmes . pambo . the pride of domitian caesar . of sabor k. of persia. lib. . cap. . de devin . institut . advers . gentes . prov. . psal. . valer. lib. . de i●gratis . of humility . cap. . math. . . aug. ad diosc. lib . similitudines . of gratitude . lib. . cap. . apothegmes . lib. . cap. . de v●ria hist. lib. . sabell exemp . lib. . cap. . hierogliphick . emblem . d. strozza . in vitis patr. a woman of constance . miraculous stories . a strange and miraculous birth . alcippe . hist. scotia l. . a strange history of a scotch lady . anno . a straunge thing of a woman at sea. of the spirits call'd succubi . a strange thīg of a french gentleman . bonfin●us . iordan gothus . of the spirits of fire . aug. cont. manichees de agon . christ. deuination from thunder & lightning . cardanus . a strange tale of spectars . the maner of deuination by pyromancy . diuination by the sacrificing fire . of the spirits of the aire . iob. . remigius . delrius . of a countrey maid . gasp. spitellus . the indian magi. hier. mengius . a prodigious noise in the aire . diod. sicul. olaus magnus . their power in the circiū sea . vestrabor . norway . bo●hnia . bonauentum and narbon . vincentius . vincentius . auentinus . bruno bishop of herbipol . of the spirits of the water . villamont . l. . peregrin . c. . sabel . dec. ● . l. . a strange history of hotheru● k. of suetia and dacia . the emperor pertinax . s●he● . lib. ● . zonarus . isaaccius comnenes . a strange water in finland . a lake neere cracouia . alex. ab alex. sabell . lib. . of the spirits of the earth . man consisting of parts the genius of constantine emperor , a strange history of a melancholy man. a strange disease , as strāgely cured . noon-diu●ls . s. bartholmew . simon & iude. alastores . pet. diac. lib. . rerum romanarum . & egob . in chronic. an alaster like an old woman . apparitions before henry the . emperor . cassius parm. the lamiae , or laruae . dion of syracusa . drusus consul of rome iacobus donatus venetus : stephanus hubnerus . nider . lib. vltim . formic . the desperat aduenture of two knights of bohemia . nature hath giuen to man no better thing than death . pliny . degeneres animos timor arguit . virg. aenead . lib. . quantumquisque timet , tantum f●git . petr. arbit . satyr . tunc plurima versat . pessimus in dubijs , augur , timor . stat. lib. . theban . miserim●m est timere , cum speres nihil . seneca in troad . * the houres : notes for div a -e . esdr. c. . v. . the power & strength of wine . the power and strength of the king. the power and strength of women . the power & strength of truth aboue all things . esay . . cap. . . this is a marginall note in the geneua translation . zijm , iijm , okim , &c. subterren spirits . olaus magnus lib. ● . cap. . cobali . the diuel called anneberg . the diuel snebergius . spirits the cause of earthquakes . strange earthquakes . in constant. in dyrrachiū . in rome . anno , . in the eastern parts . in antioch . in illiria , pannonia , dalmatia , morauia , bauaria , dacia . auentinus reports this of bauaria superior . conrad medenb . philos. & mathem . of treasure hid in the earth & kept by spirits . as psellius . as laureat . ananias . this is the opinion of d. vlatius treuirensis . a strange attempt of a botcher . this place is called angusta raura cora. peke-hils in darby-shire . ouky hole in summerset shire . so reported by luciginus and philostratus . and. theuerus . a strange history of cabades king of persia. d. faustus and cornel. agrip. of spirits called lucifugi . iohn milesius . pugs , hobgoblins . robin good-fellow , fairies . reported by sueton. tranq . plin. in epist. a strange story reported by fincelius . georg. tauronensis of datius bishop of mediolanum . a strange history of one recouered to life . enapius , remembred by plutarch . a strange history of the spirit of the buttry . certain marks by which good spirits are distinguished from the bad . what shapes diuels may assume & what they cannot . their actions . a special mark to know euill spirits by . athanasius . lactantius . of musicke . a coelo symphonia . the velocitie of the heauens and planets . the ambition of man to search into hidden arts. plen●i & v●cu●● iob cap. . cor. cap. . . iob . . eccles. . the academicks . the pyrhonicks . contra negantem principia non est disputandum , &c. diag . milesius . theod. cyrenus . epicurus . protagoras . opinions concerning the soule . cr●●es theban . hypocrates . lysippus . hipp●as . an●xag . di●g . h●siodus . epic. boethius . ant. cleant●es . ze●● diarch . galenus . chrisip . archel . heraclitus . thales . xenocrates . of the seat of the soule . hippocrates . hierophilus . erasi●tratus . diogen . chrisip . cum stoicis . emped . arist. plato . concerning the immortality of the soule . pythagoras . plato . the stoicks . aristotle . he that would find the truth , let him search the scriptures . aug. de trinitat . lib. . cap. . aurel. imperat. against couetousnes . the poets of couetousnes . prov. cap. . cap. . cap. . eccles cap. . ibid. . the fathers , of avarice . historicall examples . brusonius lib. . c. . ex plut. stob. serm . . max. serm . . caligula . comnodus . hierogliphick emblem . . apologus . the witches of warboys in huntington shire . macrob. lib. , satur . cap. . a strāge story of a noblemā of silesia . a strange vision of syluane spirits . sabell . lib. . c. . a stranhe history of a syluane spectar . another recorded by fincelius . gaspin . meng . in compēdio mantuae . a yong man beloued of a spirit . a yong maid beloued of a spirit . of another maid of bonnonia . onomonteia . arithmanteia . stoicheiomanteia . this history i receiued from d. strozza , lib. de incant . these questiōs haue been diuersly argued . the names of the sleepers . paulus diac. necessary obseruations . d. strozza . remed●es against the tēptations of the diuell . anton. lauer. tobit c. . v. . the miserable ends of notorious magitians . simon magus . nicenus of simon magus . zito the bohemian a cūning iugler . a triall of skill betwixt two magitians . this story is reported by an italiā doctor . of zedech . a iew , a great magitian . polidor . virgill . the miserable end of empedociss . mich. sidesita a sorcerer . of eumus an english magitian , and his wretched end . scafius , the magition . a magition of nuburch . the miserable end of cornel. agrippa . levit. . v. . seraph , vriel . cherve , iophiel . thrones , zaphki●l . dominat . zadkiel . vertves , haniel . powers , raphael . princip . chamael . archangell , michael . angell , gabriel . the vvonderfull discouerie of witches in the countie of lancaster vvith the arraignement and triall of nineteene notorious witches, at the assizes and general gaole deliuerie, holden at the castle of lancaster, vpon munday, the seuenteenth of august last, . before sir iames altham, and sir edward bromley, knights; barons of his maiesties court of exchequer: and iustices of assize, oyer and terminor, and generall gaole deliuerie in the circuit of the north parts. together with the arraignement and triall of iennet preston, at the assizes holden at the castle of yorke, the seuen and twentieth day of iulie last past, with her execution for the murther of master lister by witchcraft. published and set forth by commandement of his maiesties iustices of assize in the north parts. by thomas potts esquier. potts, thomas, fl. - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the vvonderfull discouerie of witches in the countie of lancaster vvith the arraignement and triall of nineteene notorious witches, at the assizes and general gaole deliuerie, holden at the castle of lancaster, vpon munday, the seuenteenth of august last, . before sir iames altham, and sir edward bromley, knights; barons of his maiesties court of exchequer: and iustices of assize, oyer and terminor, and generall gaole deliuerie in the circuit of the north parts. together with the arraignement and triall of iennet preston, at the assizes holden at the castle of yorke, the seuen and twentieth day of iulie last past, with her execution for the murther of master lister by witchcraft. published and set forth by commandement of his maiesties iustices of assize in the north parts. by thomas potts esquier. potts, thomas, fl. - . bromley, edward, sir. [ ] p. : ill. (woodcut) printed by w. stansby for iohn barnes, and are to be sold at his shop neare holborne conduit, london : . editor's note signed: edward bromley. signatures: pi⁴ (-pi ) a-z⁴ (-z ). errata on a r. variant: last line of title reads "by t.p. esquire."; a r is blank. "the arraignement and triall of iennet preston" has separate title page dated ; register is continuous. reproduction of the original in university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng preston, jennet, d. . witchcraft -- lancashire (england) -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - ben griffin sampled and proofread - spi global rekeyed and resubmitted - ali jakobson sampled and proofread - ali jakobson text and markup reviewed and edited - pfs batch review (qc) and xml conversion 〈…〉 ●●s●●verie of w●●●●●● in the covntie of lancaster . vvith the arraignement and triall 〈…〉 notorious witches , at the assi●●● 〈◊〉 generall gaole deliuerie , holden at the castle of lancaster , vpon munday , the seuenteenth of august last , . before sir iames altham , 〈◊〉 sir edward bromley , knights ; barons 〈…〉 court of 〈◊〉 : and iusti●●● 〈…〉 together with the 〈◊〉 and triall of iennet preston , at the assizes 〈◊〉 at the castle of york● , 〈…〉 published and set forth by commandement of his 〈…〉 london , 〈…〉 to the right honorable , thomas , lord knyvet , baron of escrick in the countie of yorke , my very honorable good lord and master . and to the right honorable and vertvovs ladie , the ladie elizabeth knyvet his wife , my honorable good ladie and mistris . right honorable , let it stand ( i beseech you ) with your fauours whom profession of the same true religion towards god , and so great loue hath vnited together in one , jointly to accept the protection and patronage of these my labours , which not their owne worth hath encouraged , but your worthinesse hath enforced me to consecrate vnto your honours . to you ( right honourable my very good lord ) of right doe they belong : for to whom shall j rather present the first fruits of my learning then to your lordship : who nourished then both mee and them , when there was scarce any being to mee or them ? and whose iust and vprght carriage of causes , whose zeale to justice and honourable curtesie to all men , haue purchased you a reuerend and worthie respect of all men in all partes of this kingdome , where you are knowne . and to your good ladiship they doe of great right belong likewise ; whose religion , iustice , and honourable admittance of my vnworthie seruice to your ladiship doe challenge at my handes the vttermost of what euer j may bee able to performe . here is nothing of my own act worthie to bee commended to your honours , it is the worke , of those reuerend magistrates , his maiesties iustices of assizes in the north partes , and no more then a particular declaration of the proceedings of iustice in those partes . here shall you behold the iustice of this land , truely administred , proemium & poenam , mercie and iudgement , freely and indifferently bestowed and inflicted ; and aboue all thinges to bee remembred , the excellent care of these iudges in the triall of offendors . it hath pleased them out of their respect to mee to impose this worke vpon mee , and according to my vnderstanding , i haue taken paines to finish , and now confirmed by their iudgement to publish the same , for the benefit of my countrie . that the example of these conuicted vpon their owne examinations , confessions , and euidence at the barre , may worke good in others , rather by with-holding them from , then imboldening them to , the atcheiuing such desperate actes as these or the like . these are some part of the fruits of my time spent in the seruice of my countrie , since by your graue and reuerend counsell ( my good lord ) i reduced my wauering and wandring thoughts to a more quiet harbour of repose . if it please your honours to giue them your honourable respect , the world may iudge them the more worthie of acceptance , to whose various censures they are now exposed . god of heauen whose eies are on them that feare him , to bee their protector and guide , behold your honours with the eye of fauor , be euermore your strong hold , and your great reward , and blesse you with blessings in this life , externall and internall , temporall and spirituall , and with eternall happines in the world to come : to which i commend your honours ; and rest both now and euer , from my lodging in chancerie lane , the sixteenth of nouember . your honours humbly deuoted seruant , thomas potts . vpon the arraignement and triall of these witches at the last assizes and generall gaole-deliuerie , holden at lancaster , wee found such apparent matters against them , that we thought it necessarie to publish them to the world , and thereupon imposed the labour of this worke vpon this gentleman , by reason of his place , being a clerke at that time in court , imploied in the arraignement and triall of them . ja. altham . edw. bromley . after he had taken great paines to finish it , j tooke vpon mee to reuise and correct it , that nothing might passe but matter of fact , apparant against them by record . jt is very little he hath inserted , and that necessarie , to shew what their offences were , what people , and of what condition they were : the whole proceedings and euidence against them , j finde vpon examination carefully set forth , and truely reported , and iudge the worke fit and worthie to be published . edward bromley . faults escaped in the printing . page , c : m. banester , for bannester , brough , for brought . page , e this people , for these . page , h here they parted , for there . page , k these , for this hellish . page , s in the verdict of life and death , not guiltie , for guiltie . page , s one horse or mare , for one mare in the indictment . page eadem , for the triall of her life , reade for the triall of her offence . page , t their view , for your view . gentle reader , although the care of this gentleman the author , was great to examine and publish this his worke perfect according to the honorable testimonie of the iudges , yet some faults are committed by me in the printing , and yet not many , being a worke done in such great haste , at the end of a tearme , which i pray you , with your fauour to excuse . a particular declaration of the most barberous and damnable practises . murthers , wicked and diuelish conspiracies , practized and executed by the most dangerous and malitious witch elizabeth sowthernes alias demdike , of the forrest of pendle in the countie of lancaster widdow , who died in the castle at lancaster before she came to receiue her tryall . though publique iustice hath passed at these assises vpon the capitall offendours , and after the arraignement & tryall of them , iudgement being giuen , due and timely execution succeeded ; which doth import and giue the greatest satisfaction that can be , to all men ; yet because vpon the caryage , and euent of this businesse , the eyes of all the partes of lancashire , and other counties in the north partes thereunto adioyning were bent : and so infinite a multitude came to the arraignement & tryall of these witches at lancaster , the number of them being knowen to exceed all others at any time heretofore , at one time to be indicted , arraigned , and receiue their tryall , especially for so many murders , conspiracies , charmes , meetinges , hellish and damnable practises , so apparant vpon their owne examinations & confessions . these my honourable & worthy lords , the iudges of assise , vpon great consideration , thought to necessarie & profitable , to publish to the whole world , their most barbarous and damnable practises , with the direct proceedinges of the court against them , aswell for that there doe passe diuers vncertaine reportes and relations of such euidences , as was publiquely giuen against them at their arraignement . as for that diuers came to prosecute against many of them that were not found guiltie , and so rest very discontented , and not satisfied . as also for that it is necessary for men to know and vnderstande the meanes whereby they worke their mischiefe , the hidden misteries of their diuelish and wicked inchauntmentes , charmes , and sorceries , the better to preuent and auoyde the danger that may ensue . and lastly , who were the principall authors and actors in this late woefull and lamentable tragedie , wherein so much blood was spilt . therefore i pray you giue me leaue , ( with your patience and fauour , ) before i proceed to the indictment , arraignement , and tryall of such as were prisoners in the castle , to lay open the life and death of this damnable and malicious witch , of so long continuance ( old demdike ) of whom our whole businesse hath such dependence , that without the particular declaration and record of her euidence , with the circumstaunces , wee shall neuer bring any thing to good perfection : for from this sincke of villanie and mischiefe , haue all the rest proceeded ; as you shall haue them in order . she was a very old woman , about the age of foure-score yeares , and had been a witch for fiftie yeares . shee dwelt in the forrest of pendle , a vaste place , fitte for her profession : what shee committed in her time , no man knowes . thus liued shee securely for many yeares , brought vp her owne children , instructed her graund-children , and tooke great care and paines to bring them to be witches . shee was a generall agent for the deuill in all these partes : no man escaped her , or her furies , that euer gaue them any occasion of offence , or denyed them any thing they stood need of : and certaine it is , no man neere them , was secure or free from danger . but god , who had in his diuine prouidence prouided to cut them off , and roote them out of the common-wealth , so disposed aboue , that the iustices of those partes , vnderstanding by a generall charme and muttering , the great and vniuersall resort to maulking tower , the common opinion , with the report of these suspected people , the complaint of the kinges subiectes for the losse of their children , friendes , goodes , and cattle , ( as there could not be so great fire without some smoake , ) sent for some of the countrey , and tooke great paynes to enquire after their proceedinges , and courses of life . in the end , roger nowell esquire , one of his maiesties iustices in these partes , a very religious honest gentleman , painefull in the seruice of his countrey : whose fame for this great seruice to his countrey , shall liue after him , tooke vpon him to enter into the particular examination of these suspected persons : and to the honour of god , and the great comfort of all his countrey , made such a discouery of them in order , as the like hath not been heard of : which for your better satisfaction . i haue heere placed in order against her , as they are vpon record , amongst the recordes of the crowne at lancaster , certified by m. nowell , and others . the voluntarie confession and examination of elizabeth sowtherns alias demdike , taken at the fence in the forrest of pendle in the countie of lancaster . the second day of aprill , annoque regni regis iacobi angliae . &c. decimo , et scotiae quadragesimo quinto ; before roger nowell of reade esquire , one of his maiesties iustices of the peace within the sayd countie . viz. the said elizabeth sowtherns confesseth , and sayth ; that about twentie yeares past , as she was comming homeward from begging , there met her this examinate neere vnto a stonepit in gouldshey , in the sayd forrest of pendle , a spirit or deuill in the shape of a boy , the one halfe of his coate blacke , and the other browne , who bade this examinate stay , saying to her , that if she would giue him her soule , she should haue any thing that she would request . wherevpon this examinat demaunded his name ? and the spirit answered , his name was tibb : and so this examinate in hope of such gaine as was promised by the sayd deuill or tibb , was contented to giue her soule to the said spirit : and for the space of fiue of sixe yeares next after , the sayd spirit or deuill appeared at sundry times vnto her this examinate about day-light gate , alwayes bidding her stay , and asking her this examinate what she would haue or doe ? to whom this examinate replyed , nay nothing : for she this examinate said , she wanted nothing yet . and so about the end of the said sixe yeares , vpon a sabboth day in the morning , this examinate hauing a litle child vpon her knee , and she being in a slumber , the sayd spirit appeared vnto her in the likenes of a browne dogg , forcing himselfe to her knee , to get blood vnder her left arme : and she being without any apparrell sauing her smocke , the said deuill did get blood vnder her left arme . and this examinate awaking , sayd , iesus saue my child ; but had no power , nor could not say , iesus saue her selfe : wherevpon the browne dogge vanished out of this examinats sight : after which , this examinate was almost starke madd for the space of eight weekes . and vpon her examination , she further confesseth , and saith . that a little before christmas last , this examinates daughter hauing been to helpe richard baldwyns folkes at the mill : this examinates daughter did bid her this examinate goe to the said baldwyns house , and aske him something for her helping of his folkes at the mill , ( as aforesaid : ) and in this examinates going to the said baldwyns house , and neere to the said house , she mette with the said richard baldwyn ; which baldwyn sayd to this examinate , and the said alizon deuice ( who at that time ledde this examinate , being blinde ) get out of my ground whores and witches , i will burne the one of you , and hang the other . to whom this examinate answered : i care not for thee , hang thy selfe : presently wherevpon , at this examinates going ouer the next hedge , the said spirit or diuell called tibb , appeared vnto this examinat , and sayd , reuenge thee of him . to whom , this examinate sayd againe to the said spirit . reuenge thee eyther of him , or his . and so the said spirit vanished out of her sight , and she neuer saw him since . and further this examinate confesseth , and sayth , that the speediest way to take a mans life away by vvitchcraft , is to make a picture of clay , like vnto the shape of the person whom they meane to kill , & dry it thorowly : and when they would haue them to be ill in any one place more then an other ; then take a thorne or pinne , and pricke it in that part of the picture you would so haue to be ill : and when they would haue any part of the body to consume away , then take that part of the picture , and burne it . and when they would haue the whole body to consume away , then take the remnant of the sayd picture , and burne it : and so therevpon by that meanes , the body shall die . the confession and examination of anne whittle alias chattox , being prisoner at lancaster ; taken the . day of may , annoque regni regis iacobi angliae , decimo : ac scotie quadragesimo quinto ; before william sandes maior of the borrough towne of lancaster . iames anderton of clayton , one of his maiesties iustices of peace within the same county , and thomas cowell one of his maiesties coroners in the sayd countie of lancaster . viz. first , the sayd anne whittle , alias chattox , sayth , that about foureteene yeares past she entered , through the wicked perswasions and counsell of elizabeth southerns , alias demdike , and was seduced to condescent & agree to become subiect vnto that diuelish abhominable profession of witchcraft : soone after which , the deuill appeared vnto her in the liknes of a man , about midnight , at the house of the sayd demdike : and therevpon the sayd demdike and shee , went foorth of the said house vnto him ; wherevpon the said wicked spirit mooued this examinate , that she would become his subiect , and giue her soule vnto him : the which at first , she refused to assent vnto ; but after , by the great perswasions made by the sayd demdike , shee yeelded to be at his commaundement and appoyntment : wherevpon the sayd wicked spirit then sayd vnto her , that hee must haue one part of her body for him to sucke vpon ; the which shee denyed then to graunt vnto him ; and withall asked him , what part of her body hee would haue for that vse ; who said , hee would haue a place of her right side neere to her ribbes , for him to sucke vpon : whereunto shee assented . and she further sayth , that at the same time , there was a thing in the likenes of a spotted bitch , that came with the sayd spirit vnto the sayd demdike , which then did speake vnto her in this examinates hearing , and sayd , that she should haue gould , siluer , and worldly wealth , at her will. and at the same time she saith , there was victuals , viz. flesh , butter , cheese , bread , and drinke , and bidde them eate enough . and after their eating , the deuill called fancie , and the other spirit calling himselfe tibbe , carried the remnant away : and she sayeth , that although they did eate , they were neuer the fuller , nor better for the same ; and that at their said banquet , the said spirits gaue them light to see what they did , although they neyther had fire nor candle light ; and that they were both shee spirites , and diuels . and being further examined how many sundry persons haue been bewitched to death , and by whom they were so bewitched : she sayth , that one robert nuter , late of the greene-head in pendle , was bewitched by this examinate , the said demdike , and widdow lomshawe , ( late of burneley ) now deceased . and she further sayth , that the said demdike shewed her , that she had bewitched to death , richard ashton , sonne of richard ashton of downeham esquire . the examination of alizon deuice , of the forrest of pendle , in the county of lancaster spinster , taken at reade in the said countie of lancaster , the xiij ▪ day of march , anno regni jacobi angliae . &c. nono : et scotiae xlv . before roger nowell of reade aforesayd esquire , one of his maiesties iustices of the peace within the sayd countie , against elizabeth sowtherns , alias demdike her graund-mother . viz. the sayd alizon deuice sayth , that about two yeares agon , her graund-mother ( called elizabeth sowtherns , alias old demdike ) did sundry times in going or walking togeather as they went begging , perswade and aduise this examinate to let a deuill or familiar appeare vnto her ; and that shee this examinate , would let him sucke at some part of her , and shee might haue , and doe what shee would . and she further sayth , that one iohn nutter of the bulhole in pendle aforesaid , had a cow which was sicke , & requested this examinats grand-mother to amend the said cow ; and her said graund-mother said she would , and so her said graund-mother about ten of the clocke in the night , desired this examinate to lead her foorth ; which this examinate did , being then blind : and her graund-mother did remaine about halfe an houre foorth : and this examinates sister did fetch her in againe ; but what she did when she was so foorth , this examinate cannot tell . but the next morning this examinate heard that the sayd cow was dead . and this examinate verily thinketh , that her sayd graund-mother did bewitch the sayd cow to death . and further , this examinate sayth , that about two yeares agon , this examinate hauing gotten a piggin full of blew milke by begging , brought it into the house of her graund-mother , where ( this examinate going foorth presently , and staying about halfe an houre ) there was butter to the quantity of a quarterne of a pound in the said milke , and the quantitie of the said milke still remayning ; and her graund-mother had no butter in the house when this examinate went foorth : duering which time , this examinates graund-mother still lay in her bed . and further this examinate sayth , that richord baldwin of weethead within the forrest of pendle , about . yeeres agoe , fell out with this examinates graund-mother , & so would not let her come vpon his land : and about foure or fiue dayes then next after , her said graund-mother did request this examinate to lead her foorth about ten of the clocke in the night : which this examinate accordingly did , and she stayed foorth then about an houre , and this examinates sister fetched her in againe . and this examinate heard the next morning , that a woman child of the sayd richard baldwins was fallen sicke ; and as this examinate did then heare , the sayd child did languish afterwards by the space of a yeare , or thereaboutes , and dyed : and this examinate verily thinketh , that her said graund-mother did bewitch the sayd child to death . and further , this examinate sayth , that she heard her sayd graund-mother say presently after her falling out with the sayd baldwin , shee would pray for the sayd baldwin both still and loude : and this examinate heard her cursse the sayd baldwin sundry times . the examination of iames deuice of the forrest of pendle , in the countie of lancaster labourer , taken the . day of april , annoque regni regis iacobi , anglia , &c. decimo : ac scotie quadragesimo quinto : before roger nowell , and nicholas banister esq , two of his maiesties iustices of peace within the sayd countie . the sayd examinate iames deuice sayth , that about a month agoe , as this examinate was comming towards his mothers house , and at day-gate of the same night , this examinate mette a browne dogge comming from his graund-mothers house , about tenne roodes distant from the same house : and about two or three nights after , that this examinate heard a voyce of a great number of children screiking and crying pittifully , about day-light gate ; and likewise , about ten roodes distant of this examinates sayd graund-mothers house . and about fiue nights then next following , presently after daylight , within . roodes of the sayd elizabeth sowtherns house , he heard a foule yelling like vnto a great number of cattes : but what they were , this examinate cannot tell . and he further sayth , that about three nights after that , about midnight of the same , there came a thing , and lay vpon him very heauily about an houre , and went then from him out of his chamber window , coloured blacke , and about the bignesse of a hare or catte . and he further sayth , that about s. peters day last , one henry bullocke came to the sayd elizabeth sowtherns house , and sayd , that her graund-child alizon deuice , had bewitched a child of his , and desired her that she would goe with him to his house ; which accordingly she did : and therevpon she the said alizon fell downe on her knees , & asked the said bullocke forgiuenes , and confessed to him , that she had bewitched the said child , as this examinate heard his said sister confesse vnto him this examinate . the examination of elizabeth deuice , daughter of old demdike , taken at read before roger nowell esquire , one of his maiesties iustices of peace within the countie of lancaster the xxx . day of march , annoque regni jacobi decimo , ac scotie xlv . the sayd elizabeth deuice the examinate , sayth , that the sayd elizabeth sowtherns , alias demdike , hath had a place on her left side by the space of fourty yeares , in such sort , as was to be seene at this examinates examination taking , at this present time . heere this worthy iustice m. nowell , out of these particular examinations , or rather accusations , finding matter to proceed ; and hauing now before him old demdike , old chattox , alizon deuice , and redferne both old and young , reos confitentes , et accusantes inuicem . about the second of aprill last past , committed and sent them away to the castle at lancaster , there to remaine vntill the comming of the kinges maiesties iustices of assise , then to receiue their tryall . but heere they had not stayed a weeke , when their children and friendes being abroad at libertie , laboured a speciall meeting at malking tower in the forrest of pendle , vpon good-fryday , within a weeke after they were , committed , of all the most dangerous , wicked , and damnable witches in the county farre and neere . vpon good-fryday they met , according to solemne appoyntment , solemnized this great feastiuall day according to their former order , with great cheare , merry-company , and much conference . in the end , in this great assemblie , it was decreed m. couell by reason of his office , shall be slaine before the next assises : the castle of lancaster to be blowen vp , and ayde and assistance to be sent to kill m. lister , with his old enemie and wicked neighbour iennet preston ; with some other such like practices : as vpon their arraignement and tryall , are particularly set foorth , and giuen in euidence against them . this was not so secret , but some notice of it came to m. nowell , and by his great paines taken in the examination of iennet deuice , al their practises are now made knowen . their purpose to kill m. couell , and blow vp the castle , is preuented . all their murders , witchcraftes , inchauntments , charmes , & sorceries , are discouered ; and euen in the middest of their consultations , they are all confounded , and arrested by gods iustice : brough before m. nowell , and m. bauester , vpon their voluntary confessions , examinations , and other euidence accused , and so by them committed to the castle : so as now both old and young , haue taken vp their lodgings with m. couell , vntill the next assises , expecting their tryall and deliueraunce , according to the lawes prouided for such like . in the meane time , m. nowell hauing knowledge by this discouery of their meeting at malkeing tower , and their resolution to execute mischiefe , takes great paines to apprehend such as were at libertie , and prepared euidence against all such as were in question for witches . afterwardes sendes some of these examinations , to the assises at yorke , to be giuen in euidence against iennet preston , who for the murder of m. lister , is condemned and executed . the circuite of the north partes being now almost ended . the . of august . vpon sunday in the after noone , my honorable lords the iudges of assise , came from kendall to lancaster . wherevpon m. couell presented vnto their lordships a calender , conteyning the names of the prisoners committed to his charge , which were to receiue their tryall at the assises : out of which , we are onely to deale with the proceedings against witches , which were as followeth . viz. the names of the witches committed to the castle of lancaster . elizabeth sowtherns . alias old demdike . who dyed before shee came to her tryall . anne whittle , alias chattox , elizabeth deuice , daughter of old demdike . iames deuice , sonne of elizabeth deuice . anne readfearne , daughter of anne chattox . alice nutter . katherine hewytte . iohn bulcocke . iaue bulcocke . alizon deuice , daughter of elizabeth deuice . isabell robey . margaret pearson . the witches of salmesbury . iennet bierley . elen bierley . iane southworth . iohn ramesden . elizabeth astley . alice gray . isabell sidegraues . lawrence haye . the next day , being monday , the . of august , were the assises holden in the castle of lancaster , as followeth . placita corone , 〈◊〉 lancasterium . deliberatio gaolae domini regis castri sui lancastrii ac prisonariorū in eadem existent . tenta apud lancasterium in com . lancasterij . die lunae , decimo septimo die augusti , anno regni domini nostri iacobi dei gratia angliae , franciae , et hiberniae , regis fidei defensoris ; decimo : et scotiae quadragesimo sexto ; coram iacobo altham milit. vno baronum scaccarij domini regis , et edwardo bromley milit. altero barono , eiusdem scaccarij domini regis : ac iustic , domini regis apud lancastr . vpon the tewesday in the after noone , the iudges according to the course and order , deuided them selues , wherevpon my lord bromley , one of his maiestices iudges of assise comming into the hall to proceede with the pleaes of the crowne , & the arraignement and tryall of prisoners , commaunded a generall proclamation , that all iustices of peace that had taken any recognisaunces , or examinations of prisoners , should make returne of them : and all such as were bound to prosecute indictmentes , and giue euidence against witches , should proceede , and giue attendance : for hee now intended to proceed to the arraignement and tryall of vvitches . after which , the court being set , m. sherieffe was commaunded to present his prisoners before his lordship , and prepare a sufficient iurie of gentlemen for life and death . but heere we want old demdike , who dyed in the castle before she came to her tryall . heere you may not expect the exact order of the assises , with the proclamations , and other solemnities belonging to so great a court of iustice ▪ but the proceedinges against the witches , who are now vpon their deliuerance here in order as they came to the barre , with the particular poyntes of euidence against them : which is the labour and worke we now intend ( by gods grace ) to performe as we may , to your generall contentment . wherevpon , the first of all these , anne whittle , alias chattox , was brought to the barre : against whom wee are now ready to proceed . the arraignement and tryall of anne whittle , alias chattox , of the forrest of pendle , in the countie of lancaster , widdow ; about the age of fourescore yeares , or thereaboutes . anne whittle , alias chattox . if in this damnable course of life , and offences , more horrible and odious , then any man is able to expresse : any man lyuing could lament the estate of any such like vpon earth : the example of this poore creature , would haue moued pittie , in respect of her great contrition and repentance , after she was committed to the castle at lancaster , vntill the comming of his maiesties iudges of assise . but such was the nature of her offences , & the multitude of her crying sinnes , as it tooke away all sense of humanity . and the repetition of her hellish practises , and reuenge ; being the chiefest thinges wherein she alwayes tooke great delight , togeather with a particular declaration of the murders shee had committed , layde open to the world , and giuen in euidence against her at the time of her arraignement and tryall ; as certainely it did beget contempt in the audience , and such as she neuer offended . this anne whittle , alias chattox , was a very old withered spent & decreped creature , her sight almost gone : a dangerous witch , of very long continuance ; alwayes opposite to old demdike : for whom the one fauoured , the other hated deadly : and how they enuie and accuse one an other , in their examinations , may appeare . in her witchcraft , alwayes more ready to doe mischiefe to mens goods , then themselues . her lippes euer chattering and walking : but no man knew what . she liued in the forrest of pendle , amongst this wicked company of dangerous witches . yet in her examination and confession , she dealt alwayes very plainely and truely : for vpon a speciall occasion being oftentimes examined in open court , shee was neuer found to vary , but alwayes to agree in one , and the selfe same thing . i place her in order , next to that wicked fire-brand of mischiefe , old demdike , because from these two , sprung all the rest in order : and were the children and friendes , of these two notorious vvitches . many thinges in the discovery of them , shall be very worthy your obseruation . as the times and occasions to execute their mischiefe . and this in generall : the spirit could neuer hurt , till they gaue consent . and , but that it is my charge , to set foorth a particular declaration of the euidence against them , vpon their arraignement and tryall ; with their diuelish practises , consultations , meetings , and murders committed by them , in such sort , as they were giuen in euidence against them ▪ for the which , i shall haue matter vpon record . i could make a large comentarie of them : but it is my humble duety , to obserue the charge and commaundement of these my honorable good lordes the iudges of assise , and not to exceed the limits of my commission . wherefore i shall now bring this auncient witch , to the due course of her tryall , in order . viz. indictment . this anne whittle , alias chattox , of the forrest of pendle in the countie of lancaster widdow , being indicted , for that shee feloniously had practised , vsed , and exercised diuers wicked and diuelish artes called witchcraftes , inchauntmentes , charmes , and sorceries , in and vpon one robert nutter of greenehead , in the forrest of pendle , in the countie of lanc : and by force of the same witchcraft , feloniously the sayd robert nutter had killed , contra pacem , &c. being at the barre , was arraigned . to this indictment , vpon her arraignement , shee pleaded , not guiltie : and for the tryall of her life , put her selfe vpon god and her country . wherevpon my lord bromley commaunded m. sheriffe of the county of lancaster in open court , to returne a iurie of worthy sufficient gentlemen of vnderstanding , to passe betweene our soueraigne lord the kinges maiestie , and her , and others the prisoners , vpon their liues and deathes ; as hereafter follow in order : who were afterwardes sworne , according to the forme and order of the court , the prisoners being admitted to their lawfully challenges . vvhich being done , and the prisoner at the barre readie to receiue her tryall : m. nowell , being the best instructed of any man , of all the particular poyntes of euidence against her , and her fellowes , hauing taken great paynes in the proceedinges against her and her fellowes ; humbly prayed , her owne voluntary confession and examination taken before him , when she was apprehended and committed to the castle of lancaster for witchcraft ; might openly be published against her : which hereafter followeth . viz. the voluntary confession and examination of anne whittle , alias chattox , taken at the fence in the forrest of pendle , in the countie of lancaster ; before roger nowell esq , one of the kinges maiesties iustices of peace in the countie of lancaster . viz. the sayd anne whittle , alias chattox , vpon her examination , voluntarily confesseth , and sayth , that about foureteene or fifteene yeares agoe , a thing like a christian man for foure yeares together , did sundry times come to this examinate , and requested this examinate to giue him her soule : and in the end , this examinate was contented to giue him her sayd soule , shee being then in her owne house , in the forrest of pendle ; wherevpon the deuill then in the shape of a man , sayd to this examinate : thou shalt want nothing ; and be reuenged of whom thou list . and the deuill then further commaunded this examinate , to call him by the name of fancie ; and when she wanted any thing , or would be reuenged of any , call on fancie , and he would be ready . and the sayd spirit or deuill , did appeare vnto her not long after , in mans likenesse , and would haue had this examinate to haue consented , that he might hurt the wife of richard baldwin of pendle ; but this examinate would not then consent vnto him : for which cause , the sayd deuill would then haue bitten her by the arme ; and so vanished away , for that time . and this examinate further sayth ; that robert nutter did desire her daughter one redfearns wife , to haue his pleasure of her , being then in redfearns house : but the sayd redfearns wife denyed the sayd robert ; wherevpon the sayd robert seeming to be greatly displeased therewith , in a great anger tooke his horse , and went away , saying in a great rage , that if euer the ground came to him , shee should neuer dwell vpon his land. wherevpon this examinate called fancie to her ; who came to her in the likenesse of a man in a parcell of ground called , the laund ; asking this examinate , what shee would haue him to doe ? and this examinate bade him goe reuenge her of the sayd robert nutter . after which time , the sayd robert nutter liued about a quarter of a yeare , and then dyed . and this examinate further sayth , that elizabeth nutter , wife to old robert nutter , did request this examinate , and loomeshaws wife of burley , and one iane boothman , of the same , who are now both dead , ( which time of request , was before that robert nutter desired the company of redfearns wife ) to get young robert nutter his death , if they could ; all being togeather then at that time , to that end , that if robert were dead , then the women their coosens might haue the land : by whose perswasion , they all consented vnto it . after which time , this examinates sonne in law thomas redfearne , did perswade this examinate , not to kill or hurt the sayd robert nutter ; for which perswasion , the sayd loomeshaws wife , had like to haue killed the sayd redfearne , but that one m. baldwyn ( the late schoole-maister at coulne ) did by his learning , stay the sayd loomeshaws wife , and therefore had a capon from redfearne . and this examinate further sayth , that she thinketh the sayd loomeshaws wife , and lane boothman , did what they could to kill the sayd robert nutter , as well as this examinate did . the examination of elizabeth sothernes , alias old dembdike : taken at the fence in the forrest of pendle in the countie of lancaster , the day and yeare aforesaid . before , roger nowel esquire , one of the kings maiesties iustices of peace in the said countie , against anne whittle , alias chattox . the said elizabeth southernes saith vpon her examination , that about halfe a yeare before robert nutter died , as this examinate thinketh , this examinate went to the house of thomas redfearne , which was about mid-sommer , as this examinate remembreth it . and there within three yards of the east end of the said house , shee saw the said anne whittle , alias chattox , and anne redferne wife of the said thomas redferne , and daughter of the said anne whittle , alias chattox : the one on the one side of the ditch , and the other on the other : and two pictures of clay or marle lying by them : and the third picture the said anne whittle , alias chattox , was making : and the said anne redferne her said daughter , wrought her clay or marle to make the third picture withall . and this examinate passing by them , the said spirit , called tibb , in the shape of a black cat , appeared vnto her this examinate , and said , turne back againe , and doe as they doe : to whom this examinate said , what are they doing ? whereunto the said spirit said ; they are making three pictures : whereupon she asked whose pictures they were ? whereunto the said spirit said ; they are the pictures of christopher nutter , robert nutter , and marie , wife of the said robert nutter : but this examinate denying to goe back to helpe them to make the pictures aforesaid ; the said spirit seeming to be angrie , therefore shoue or pushed this examinate into the ditch , and so shed the milke which this examinate had in a can or kit : and so thereupon the spirit at that time vanished out of this examinates sight : but presently after that , the said spirit appeared to this examinate againe in the shape of a hare , and so went with her about a quarter of a mile , but said nothing to this examinate , nor shee to it . the examination and euidence of iames robinson , taken the day and yeare aforesaid . before roger nowel esquire aforesaid , against anne whittle , alias chattox , prisoner at the barre as followeth . viz. the said examinate saith , that about sixe yeares agoe , anne whittle , alias chattox , was hired by this examinates wife to card wooll ; and so vpon a friday and saturday , shee came and carded wooll with this examinates wife , and so the munday then next after shee came likewise to card : and this examinates wife hauing newly tunned drinke into stands , which stood by the said anne whittle , alias chattox : and the said anne whittle taking a dish or cup , and drawing drinke seuerall times : and so neuer after that time , for some eight or nine weekes , they could haue any drinke , but spoiled , and as this examinate thinketh was by the meanes of the said chattox . and further he saith , that the said anne whittle , alias chattox , and anne redferne her said daughter , are commonly reputed and reported to bee witches . and hee also saith , that about some eighteene yeares agoe , he dwelled with one robert nutter the elder , of pendle aforesaid . and that yong robert nutter , who dwelled with his grand-father , in the sommer time , he fell sicke , and in his said sicknesse hee did seuerall times complaine , that hee had harme by them : and this examinate asking him what hee meant by that word them , he said , that he verily thought that the said anne whittle , alias chattox , and the said redfernes wife , had bewitched him : and the said robert nutter shortly after , being to goe with his then master , called sir richard shattleworth , into wales , this examinate heard him say before his then going , vnto the said thomas redferne , that if euer he came againe he would get his father to put the said redferne out of his house , or he himselfe would pull it downe ; to whom the said redferne replyed , saying ; when you come back againe you will be in a better minde : but he neuer came back againe , but died before candlemas in cheshire , as he was comming homeward . since the voluntarie confession and examination of a witch , doth exceede all other euidence , i spare to trouble you with a multitude of examinations , or depositions of any other witnesses , by reason this bloudie fact , for the murder of robert nutter , vpon so small an occasion , as to threaten to take away his owne land from such as were not worthie to inhabite or dwell vpon it , is now made by that which you haue alreadie heard , so apparant , as no indifferent man will question it , or rest vnsatisfied : i shall now proceede to set forth vnto you the rest of her actions , remaining vpon record . and how dangerous it was for any man to liue neere this people , to giue them any occasion of offence , i leaue it to your good consideration . the examination and voluntarie confession of anne whittle , alias chattox , taken at the fence in the forrest of pendle , in the countie of lancaster , the second day of aprill , anno regni regis iacobi angliae , franciae , & hiberniae , decimo , & scotiae xlv . before roger novvel , esquire , one of his maiesties iustices of peace within the countie of lancaster . she the said examinate saith , that shee was sent for by the wife of iohn moore , to helpe drinke that was forspoken or bewitched : at which time shee vsed this prayer for the amending of it , viz. a charme . three biters hast thou bitten , the hart , ill eye , ill tonge : three bitter shall be thy boote , father , sonne , and holy ghost a gods name . fiue pater-nosters , fiue auies , and a creede , in worship of fiue wounds of our lord. after which time that this examinate had vsed these prayers , and amended her drinke , the said moeres wife did chide this examinate , and was grieued at her . and thereupon this examinate called for her deuill fancie , and bad him goe bite a browne cow of the said moores by the head , and make the cow goe madde : and the deuill then , in the likenesse of a browne dogge , went to the said cow , and bit her : which cow went madde accordingly , and died within six weekes next after , or thereabouts . also this examinate saith , that shee perceiuing anthonie nutter of pendle to fauour elizabeth sothernes , alias dembdike , she , this examinate , called fancie to her , ( who appeared like a man ) and bad him goe kill a cow of the said anthonies ; which the said deuill did , and that cow died also . and further this examinate saith , that the deuill , or fancie , hath taken most of her sight away from her . and further this examinate saith , that in summer last , saue one , the said deuill , or fancie , came vpon this examinate in the night time : and at diuerse and sundry times in the likenesse of a beare , gaping as though he would haue wearied this examinate . and the last time of all shee , this examinate , saw him , was vpon thursday last yeare but one , next before midsummer day , in the euening , like a beare , and this examinate would not then speake vnto him , for the which the said deuill pulled this examinate downe . the examination of iames device , sonne of elizabeth device , taken the seuen and twentieth day of aprill , annoque reg. regis iacobi angliae , &c. decimo ac scotiae xlv . before roger novvel and nicholas banister , esquires , two of his maiesties iustices of the peace within the said countie . viz. and further saith , that twelue yeares agoe , the said anne chattox at a buriall at the new church in pendle , did take three scalpes of people , which had been buried , and then cast out of a graue , as she the said chattox told this examinate ; and tooke eight teeth out of the said scalpes , whereof she kept foure to her selfe , and gaue other foure to the said demdike , this examinates grand-mother : which foureteeth now shewed to this examinate , are the foureteeth that the said chattox gaue to his said grand-mother , as aforesaid ; which said teeth haue euer since beene kept , vntill now found by the said henry hargreiues & this examinate , at the west-end of this examinates grand-mothers house , and there buried in the earth , and a picture of clay there likewise found by them , about halfe a yard ouer in the earth , where the said teeth lay , which said picture so found , was almost withered away , and was the picture of anne , anthony nutters daughter ; as this examinates grand-mother told him . the examination of allizon device daughter of elizabeth device : taken at reade , in the countie of lancaster , the thirtieth day of march , annoque reg. regis iacobi nunc angliae , &c. decimo , & scotiae quadragesimo quinto . before roger novvel of reade aforesaid , esquire , one of his maiesties iustices of the peace , within the said countie . this examinate saith , that about eleuen yeares agoe , this examinate and her mother had their fire-house broken , and all , or the most part of their linnen clothes & halfe a peck of cut oat-meale , and a quantitie of meale gone , all which was worth twentie shillings or aboue : and vpon a sunday then next after , this examinate did take a band and a coife , parcell of the goods aforesaid , vpon the daughter of anne whittle , alias chattox , and claimed them to be parcell of the goods stolne , as aforesaid . and this examinate further saith , that her father , called iohn deuice , being afraid , that the said anne chattox should doe him or his goods any hurt by witchcraft ; did couenant with the said anne , that if she would hurt neither of them , she should yearely haue one aghen-dole of meale ; which meale was yearely paid , vntill the yeare which her father died in , which was about eleuen yeares since : her father vpon his then-death-bed , taking it that the said anne whittle , alias chattox , did bewitch him to death , because the said meale was not paid the last yeare . and she also saith , that about two yeares agone , this examinate being in the house of anthony nutter of pendle aforesaid , and being then in company with anne nutter , daughter of the said anthony : the said anne whittle , alias chattox , came into the said anthony nutters house , and seeing this examinate , and the said anne nutter laughing and saying , that they laughed at her the said chattox : well said then ( sayes anne chattox ) i will be meet with the one of you . and vpon the next day after she the said anne nutter fell sicke and within three weekes after died . and further , this examinate saith , that about two yeares agoe , she , this examinate , hath heard , that the said anne whittle , alias chattox , was suspected for bewitching the drinke of iohn moore of higham gentleman : and not long after , shee this examinate heard the said chattox say , that she would meet with the said iohn moore , or his . whereupon a child of the said iohn moores , called iohn , fell sick , and languished about halfe a yeare , and then died ; during which languishing , this examinate saw the said chattox sitting in her owne garden , and a picture of clay like vnto a child in her apron ; which this examinate espying , the said anne chattox would haue hidde with her apron : and this examinate declaring the same to her mother , her mother thought it was the picture of the said iohn moores childe . and she this examinate further saith , that about sixe or seuen yeares agoe , the said chattox did fall out with one hugh moore of pendle , as aforesaid , about certaine cattell of the said moores , which the said moore did charge the said chattox to haue bewitched : for which the said chattox did curse and worry the said moore , and said she would be reuenged of the said moore : whereupon the said moore presently fell sicke , and languished about halfe a yeare , and then died . which moore vpon his death-bed said , that the said chattox had bewitched him to death . and she further saith , that about sixe yeares agoe , a daughter of the said anne chattox , called elizabeth , hauing been at the house of iohn nutter of the bull-hole , to begge or get a dish full of milke , which she had , and brought to her mother , who was about a fields breadth of the said nutters house , which her said mother anne chattox tooke and put into a kan ; and did charne the same with two stickes acrosse in the same field : whereupon the said iohn nutters sonne came vnto her , the said chattox , and misliking her doings , put the said kan and milke ouer with his foot ; and the morning next after , a cow of the said iohn nutters fell sicke , and so languished three or foure dayes , and then died . in the end being openly charged with all this in open court ; with weeping teares she humbly acknowledged them to be true , and cried out vnto god for mercy and forgiuenesse of her sinnes , and humbly prayed my lord to be mercifull vnto anne redfearne her daughter , of whose life and condition you shall heare more vpon her arraignement and triall : whereupon shee being taken away , elizabeth deuice comes now to receiue her triall being the next in order , of whom you shall heare at large . the arraignment and triall of elizabeth device ( daughter of elizabeth sothernes , alias old dembdike ) late wife of io. device , of the forrest of pendle , in the countie of lancaster , widow , for witchcraft ; vpon tuesday the eighteenth of august , at the assises and generall gaole-deliuerie holden at lancaster before sir edvvard bromley knight , one of his maiesties iustices of assise at lancaster . elizabeth deuice ▪ o barbarous and inhumane monster , beyond example ; so farre from sensible vnderstanding of thy owne miserie , as to bring thy owne naturall children into mischiefe and bondage ; and thy selfe to be a witnesse vpon the gallowes , to see thy owne children , by thy deuillish instructions hatcht vp in villanie and witchcraft , to suffer with thee , euen in the beginning of their time , a shamefull and vntimely death . too much ( so it be true ) cannot be said or written of her . such was her life and condition : that euen at the barre , when shee came to receiue her triall ( where the least sparke of grace or modestie would haue procured fauour , or moued pitie ) she was not able to containe her selfe within the limits of any order or gouernment : but exclaiming , in very outragious manner crying out against her owne children , and such as came to prosecute indictments & euidence for the kings maiestie against her , for the death of their children , friends , and kinsfolkes , whome cruelly and bloudily , by her enchauntments , charmes , and sorceries she had murthered and cut off ; sparing no man with fearefull execrable curses and banning : such in generall was the common opinion of the countrey where she dwelt , in the forrest of pendle ( a place fit for people of such condition ) that no man neere her , neither his wife , children , goods , or cattell should be secure or free from danger . this elizabeth deuice was the daughter of elizabeth sothernes , old dembdike , a malicious , wicked , and dangerous witch for fiftie yeares , as appeareth by record : and how much longer , the deuill and shee knew best , with whome shee made her couenant . it is very certaine , that amongst all these witches there was not a more dangerous and deuillish witch to execute mischiefe , hauing old dembdike ▪ her mother , to assist her ; iames deuice and alizon deuice , her owne naturall children , all prouided with spirits , vpon any occasion of offence readie to assist her . vpon her examination ▪ although master nowel was very circumspect , and exceeding carefull in dealing with her , yet she would confesse nothing , vntill it pleased god to raise vp a yong maid iennet deuice , her owne daughter , about the age of nine yeares ( a witnesse vnexpected ) to discouer all their practises , meetings , consultations , murthers , charmes , and villanies : such , and in such sort , as i may iustly say of them , as a reuerend and learned iudge of this kingdome speaketh of the greatest treason that euer was in this kingdome , quis haec posteris sic narrare poterit , vt facta non ficta esse videantur ? that when these things shall be related to posteritie , they will be reputed matters fained , not done . and then knowing , that both iennet deuice , her daughter , iames deuice , her sonne , and alizon deuice , with others , had accused her and layd open all things , in their examinations taken before master nowel , and although she were their owne naturall mother , yet they did not spare to accuse her of euery particular fact , which in her time she had committed , to their knowledge ; she made a very liberall and voluntarie confession , as hereafter shall be giuen in euidence against her , vpon her arraignment and triall . this elizabeth deuice being at libertie , after old dembdike her mother , alizon deuice , her daughter , and old chattocks were committed to the castle of lancaster for witchcraft ; laboured not a little to procure a solemne meeting at malkyn-tower of the graund witches of the counties of lancaster and yorke , being yet vnsuspected and vntaken , to consult of some speedie course for the deliuerance of their friends , the witches at lancaster , and for the putting in execution of some other deuillish practises of murther and mischiefe : as vpon the arraignement and triall of iames deuice , her sonne , shall hereafter in euery particular point appeare at large against her . the first indictment . this elizabeth deuice , late the wife of iohn deuice , of the forrest of pendle , in the countie of lancaster widdow , being indicted , for that thee felloniously had practized , vsed , and exercised diuers wicked and deuillish arts , called witch-crafts , inchantments , charmes , and sorceries , in , and vpon one iohn robinson , alias swyer : and by force of the same felloniously , the said iohn robinson , alias swyer , had killed . contra pacem , & . being at the barre was arraigned . . indictment . the said elizabeth deuice was the second time indicted in the same manner and forme , for the death of iames robinson , by witch-craft . contra pacem , &c. . indictment . the said elizabeth deuice , was the third time with others , viz. alice nutter , and elizabeth sothernes , alias old-dembdike , her grand-mother , indicted in the same manner and forme , for the death of henrie mytton . contra pacem , &c. to these three seuerall indictments vpon her arraignement , shee pleaded not guiltie ; and for the tryall of her life , put her selfe vpon god and her countrie . so as now the gentlemen of the iurie of life and death , stand charged to finde , whether shee bee guiltie of them , or any of them . whereupon there was openly read , and giuen in euidence against her , for the kings majestie , her owne voluntarie confession and examination , when shee was apprehended , taken , and committed to the castle of lancaster by m. nowel , and m. bannester , two of his maiesties iustices of peace in the same countie . viz. the examination and voluntarie confession of elizabeth device , taken at the house of iames wilsey of the forrest of pendle , in the countie of lancaster , the seuen and twentieth day of aprill : anno reg. iacobi , angl. &c. decimo , & scotiae xlv . before roger nowel , and nicholas bannester , esquires ; two of his maiesties iustices of the peace within the same countie . viz. the said elizabeth deuice , mother of the said iames , being examined , confesseth and saith . that at the third time her spirit , the spirit ball , appeared to her in the shape of a browne dogge , at , or in her mothers house in pendle forrest aforesaid : about foure yeares agoe the said spirit bidde this examinate make a picture of clay after the said iohn robinson , alias swyer , which this examinate did make accordingly at the west end of her said mothers house , and dryed the same picture with the fire and crumbled all the same picture away within a weeke or thereabouts , and about a weeke after the picture was crumbled or mulled away ; the said robinson dyed . the reason wherefore shee this examinate did so bewitch the said robinson to death , was : for that the said robinson had chidden and becalled this examinate , for hauing a bastard child with one seller . and this examinate further saith and confesseth , that shee did bewitch the said iames robinson to death , as in the said iennet deuice her examination is confessed . and further shee saith , and confesseth , that shee with the wife of richard nutter , and this examinates said mother , ioyned altogether , and did bewitch the said henrie mytton to death . the examination and euidence of iennet device , daughter of the said elizabeth device , late wife of iohn device , of the forrest of pendle , in the countie of lancaster . against elizabeth device her mother , prisoner at the barre vpon her arraignement and triall . viz. the said iennet deuice , being a yong maide , about the age of nine yeares , and commanded to stand vp to giue euidence against her mother , prisoner at the barre : her mother , according to her accustomed manner , outragiously cursing , cryed out against the child in such fearefull manner , as all the court did not a little wonder at her , and so amazed the child , as with weeping teares shee cryed out vnto my lord the iudge , and told him , shee was not able to speake in the presence of her mother . this odious witch was branded with a preposterous marke in nature , euen from her birth , which was her left eye , standing lower then the other ; the one looking downe , the other looking vp , so strangely deformed , as the best that were present in that honorable assembly , and great audience , did affirme , they had not often seene the like . no intreatie , promise of fauour , or other respect , could put her to silence , thinking by this her outragious cursing and threatning of the child , to inforce her to denie that which she had formerly confessed against her mother , before m. nowel : forswearing and denying her owne voluntarie confession , which you haue heard , giuen in euidence against her at large , and so for want of further euidence to escape that , which the iustice of the law had prouided as a condigne punishment for the innocent bloud shee had spilt , and her wicked and deuillish course of life . in the end , when no meanes would serue , his lordship commanded the prisoner to be taken away , and the maide to bee set vpon the table in the presence of the whole court , who deliuered her euidence in that honorable assembly , to the gentlemen of the iurie of life and death , as followeth . viz. iennet deuice , daughter of elizabeth deuice , late wife of iohn deuice , of the forrest of pendle aforesaid widdow , confesseth and saith , that her said mother is a witch , and that this shee knoweth to be true ; for , that shee hath seene her spirit sundrie times come vnto her said mother in her owne house , called malking-tower , in the likenesse of a browne dogge , which she called ball ; and at one time amongst others , the said ball did aske this examinates mother what she would haue him to doe : and this examinates mother answered , that she would haue the said ball to helpe her to kill iohn robinson of barley , alias swyre : by helpe of which said ball , the said swyer was killed by witch-craft accordingly ; and that this examinates mother hath continued a witch for these three or foure yeares last past . and further , this examinate confesseth , that about a yeare after , this examinates mother called for the said ball , who appeared as aforesaid , asking this examinates mother what shee would haue done , who said , that shee would haue him to kill iames robinson , alias swyer , of barlow aforesaid , brother to the said iohn : whereunto ball answered , hee would doe it ; and about three weekes after , the said iames dyed . and this examinate also saith , that one other time shee was present , when her said mother did call for the said ball , who appeared in manner as aforesaid , and asked this examinates mother what shee would haue him to doe , whereunto this examinates mother then said shee would haue him to kill one mitton of the rough-lee , whereupon the said ball said , he would doe it , and so vanished away , and about three weekes after , the said mitton likewise dyed . the examination of iames device , sonne of the said elizabeth device : taken the seuen and twentieth day of of aprill , annoque reg. regis iacobi angliae , &c. decimo as scociae , xlv . before roger novvel and nicholas banester , esquires , two of his maiesties iustices of the peace , within the said countie . viz. the said iames deuice being examined , saith , that he heard his grand-mother say , about a yeare agoe , that his mother , called elizabeth deuice , and others , had killed one henry mitton of the rough-lee aforesaid , by witchcraft . the reason wherefore he was so killed , was for that this examinates said grand-mother old demdike , had asked the said mitton a penny ; and he denying her thereof , thereupon she procured his death , as aforesaid . and he , this examinate also saith , that about three yeares ago , this examinate being in his grand-mothers house , with his said mother ; there came a thing in shape of a browne dogge , which his mother called ball , who spake to this examinates mother , in the sight and hearing of this examinates , and bad her make a picture of clay like vnto iohn robinson , alias swyer , and drie it hard , and then crumble it by little and little ; and as the said picture should crumble or mull away , so should the said io. robinson alias swyer his body decay and weare away . and within two or three dayes after , the picture shall so all be wasted , and mulled away ; so then the said iohn robinson should die presently . vpon the agreement betwixt the said dogge and this examinates mother ; the said dogge suddenly vanished out of this examinates sight . and the next day , this examinate saw his said mother take clay at the west-end of her said house , and make a picture of it after the said robinson , and brought into her house , and dried in some two dayes : and about two dayes after the drying thereof this examinates said mother fell on crumbling the said picture of clay , euery day some , for some three weekes together ; and within two dayes after all was crumbled or mulled away , the said iohn robinson died . being demanded by the court , what answere shee could giue to the particular points of the euidence against her , for the death of these seuerall persons ; impudently shee denied them , crying out against her children , and the rest of the witnesses against her . but because i haue charged her to be the principall agent , to procure a solemne meeting at malking-tower of the grand-witches , to consult of some speedy course for the deliuerance of her mother , old demdike , her daughter , and other witches at lancaster : the speedie execution of master couell , who little suspected or deserued any such practise or villany against him : the blowing vp of the castle , with diuers other wicked and diuellish practises and murthers ; i shall make it apparant vnto you , by the particular examinations and euidence of her owne children , such as were present at the time of their consultation , together with her owne examination and confession , amongst the records of the crowne at the lancaster , as hereafter followeth . the voluntary confession and examination of elizabeth device , taken at the house of iames wilsey , of the forrest of pendle , in the countie of lancaster , the seuen and twentieth day of aprill , annoque reg. regis iacobi angliae , &c. decimo , & scotiae quadragesimo quinto . before roger novvel and nicholas banister , esquires , two of his maiesties iustices of the peace within the same countie . viz. the said elizabeth deuice being further examined , confesseth , that vpon good-friday last , there dined at this examinates house , called malking-tower , those which she hath said are witches , and doth verily think them to be witches : and their names are those whom iames deuice hath formerly spoken of to be there . and she further saith , that there was also at her said mothers house , at the day and time aforesaid , two women of burneley parish , whose names the wife of richard nutter doth know . and there was likewise there one anne crouckshey of marsden : and shee also confesseth , in all things touching the christening of the spirit , and the killing of master lister of westbie , as the said iames deuice hath before confessed ; but denieth of any talke was amongst them the said witches , to her now remembrance , at the said meeting together , touching the killing of the galoer , or the blowing vp of lancaster castle . the examination and euidence of iennet device , daughter of the said elizabeth device , late wife of iohn device , of the forrest of pendle , in the countie of lancaster . against elizabeth device , her mother , prisoner at the barre , vpon her arraignement and triall , viz. the said iennet deuice saith , that vpon good friday last there was about twentie persons ( whereof onely two were men , to this examinates remembrance ) at her said grandmothers house , called malking-tower aforesaid , about twelue of the clocke : all which persons this examinates said mother told her , were witches , and that they came to giue a name to alizon deuice spirit , or familiar , sister to this examinate , and now prisoner at lancaster . and also this examinate saith , that the persons aforesaid had to their dinners beefe , bacon , and roasted mutton ; which mutton ( as this examinates said brother said ) was of a wether of christopher swyers of barley : which wether was brought in the night before into this examinates mothers house by the said iames deuice , this examinates said brother : and in this examinates sight killed and eaten , as aforesaid . and shee further saith , that shee knoweth the names of sixe of the said witches , viz. the wife of hugh hargraues vnder pendle , christopher howgate of pendle , vnckle to this examinate , and elizabeth his wife , and dicke miles his wife of the rough-lee ; christopher iackes of thorny-holme , and his wife : and the names of the residue shee this examinate doth not know , sauing that this examinates mother and brother were both there . and lastly , she this examinate confesseth and saith , that her mother hath taught her two prayers : the one to cure the bewitched , and the other to get drinke ; both which particularly appeare . the examination and euidence of iames device , sonne of the said elizabeth device , late wife of iohn device , of the forrest of pendle , in the countie of lancaster . against elizabeth device , his mother , prisoner at the barre , vpon her arraignement and triall , viz. the said iames deuice saith , that on good-friday last , about twelue of the clocke in the day time , there dined in this examinates said mothers house , at malking-tower , a number of persons , whereof three were men , with this examinate , and the rest women ; and that they met there for three causes following ( as this examinates said mother told this examinate ) the first was , for the naming of the spirit , which alizon deuice , now prisoner at lancaster , had : but did not , name him , because shee was not there . the second was , for the deliuerie of his said grandmother , olde dembdike ; this examinates said sister allizon ; the said anne chattox , and her daughter redferne ; killing the gaoler at lancaster ; and before the next assises to blow vp the castle there : and to that end the aforesaid prisoners might by that time make an escape , and get away . all which this examinate then heard them conferre of . and he also sayth , that the names of the said witches as were on good-friday at this examinates said grandmothers house , and now this examinates owne mothers , for so many of them as hee did know , were these , viz. the wife of hugh hargreiues of burley ; the wife of christopher bulcock , of the mosse end , and iohn her sonne ; the mother of myles nutter ; elizabeth , the wife of christopher hargreiues , of thurniholme ; christopher howgate , and elizabeth , his wife ; alice graye of coulne , and one mould-heeles wife , of the same : and this examinate , and his mother . and this examinate further sayth , that all the witches went out of the said house in their owne shapes and likenesses . and they all , by that they were forth of the dores , gotten on horsebacke , like vnto foales , some of one colour , some of another ; and prestons wife was the last : and when shee got on horsebacke , they all presently vanished out of this examinates sight . and before their said parting away , they all appointed to meete at the said prestons wiues house that day twelue-moneths ; at which time the said prestons wife promised to make them a great feast . and if they had occasion to meete in the meane time , then should warning be giuen , that they all should meete vpon romleyes moore . and here they parted , with resolution to execute their deuillish and bloudie practices , for the deliuerance of their friends , vntill they came to meete here , where their power and strength was gone . and now finding her meanes was gone , shee cryed out for mercie . whereupon shee being taken away , the next in order was her sonne iames deuice , whom shee and her mother , old dembdike , brought to act his part in this wofull tragedie . the arraignment and triall of iames device , sonne of elizabeth device , of the forrest of pendle , within the countie of lancaster aforesaid , laborer , for witchcraft ; vpon tuesday the eighteenth of august , at the assises and generall gaole-deliuerie holden at lancaster before sir edvvard bromley knight , one of his maiesties iustices of assise at lancaster . james deuice . this wicked and miserable wretch , whether by practise , or meanes , to bring himselfe to some vntimely death , and thereby to auoide his tryall by his countrey , and iust iudgement of the law ; or ashamed to bee openly charged with so many deuillish practises , and so much innocent bloud as hee had spilt ; or by reason of his imprisonment so long time before his tryall ( which was with more fauour , commiseration , and reliefe then hee deserued ) i know not : but being brought forth to the barre , to receiue his triall before this worthie iudge , and so honourable and worshipfull an assembly of iustices for this seruice , was so insensible , weake , and vnable in all thinges , as he could neither speake , heare , or stand , but was holden vp when hee was brought to the place of his arraignement , to receiue his triall . this iames deuice of the forrest of pendle , being brought to the barre , was there according to the forme , order , and course , indicted and arraigned ; for that hee felloniously had practised , vsed , and exercised diuers wicked and deuillish arts , called witch-crafts , inchauntments , charmes , and sorceries , in , and vpon one anne towneley , wife of henrie towneley of the carre , in the countie of lancaster gentleman , and her by force of the same , felloniously had killed . contra pacem , &c. the said iames deuice was the second time indicted and arraigned in the same manner and forme , for the death of iohn duckworth , by witch-craft . contra pacem , &c. to these two seuerall indictments vpon his arraignment , he pleaded not guiltie , and for the triall of his life put himselfe vpon god and his countrie . so as now the gentlemen of the iurie of life & death stand charged to finde , whether he be guiltie of these , or either of them . whereupon master nowel humbly prayed master towneley might be called , who attended to prosecute and giue euidence against him for the kings majestie , and that the particular examinations taken before him and others , might be openly published & read in court , in the hearing of the prisoner . but because it were infinite to bring him to his particular triall for euery offence , which hee hath committed in his time , and euery practice wherein he hath had his hand : i shall proceede in order with the euidence remayning vpon record against him , amongst the records of the crowne ; both how , and in what sort hee came to be a witch : and shew you what apparant proofe there is to charge him with the death of these two seuerall persons , for the which hee now standeth vpon his triall for al the rest of his deuillish practises , incantations , murders , charmes , sorceries , meetings to consult with witches , to execute mischiefe ( take them as they are against him vpon record : ) enough , i doubt not . for these with the course of his life will serue his turne to deliuer you from the danger of him that neuer tooke felicitie in any things , but in reuenge , bloud , & mischiefe with crying out vnto god for vengeance ; which hath now at the length brought him to the place where hee standes to receiue his triall with more honor , fauour , and respect , then such a monster in nature doth deserue ; and i doubt not , but in due time by the iustice of the law , to an vntimely and shamefull death . the examination of iames device , sonne of elizabeth device , of the forrest of pendle , in the countie of lancaster , labourer . taken the seuen and twentieth day of aprill , annoque , reg. regis iacobi , angliae , &c. xo. & scotiae quadragesimo quinto before roger nowel , and nicholas bannester , esquires : two of his maiesties iustices of peace within the said countie . he saith , that vpon sheare thursday was two yeares , his grand-mother elizabeth sothernes , alias dembdike , did bid him this examinate goe to the church to receiue the communion ( the next day after being good friday ) and then not to eate the bread the minister gaue him , but to bring it and deliuer it to such a thing as should meet him in his way homewards : notwithstanding her perswasions , this examinate did eate the bread : and so in his comming , homeward some fortie roodes off the said church , there met him a thing in the shape of a hare , who spoke vnto this examinate , and asked him whether hee had brought the bread that his grand-mother had bidden him , or no ? whereupon this examinate answered , hee had not : and thereupon the said thing threatned to pull this examinate in peeces , and so this examinate thereupon marked himselfe to god , and so the said thing vanished out of this examinates sight . and within some foure daies after that , there appeared in this examinates sight , hard by the new church in pendle , a thing like vnto a browne dogge , who asked this examinate to giue him his soule , and he should be reuenged of any whom hee would : whereunto this examinate answered , that his soule was not his to giue , but was his sauiour iesus christs , but as much as was in him this examinate to giue , he was contented he should haue it . and within two or three daies after , this examinate went to the carre-hall , and vpon some speeches betwixt mistris towneley and this examinate ; shee charging this examinate and his said mother , to haue stolne some turues of hers , badde him packe the doores : and withall as he went forth of the doore , the said mistris towneley gaue him a knock betweene the shoulders : and about a day or two after that , there appeared vnto this examinate in his way , a thing like vnto a black dog , who put this examinate in minde of the said mistris towneleyes falling out with him this examinate ; who bad this examinate make a picture of clay , like vnto the said mistris towneley : and that this examinate with the helpe of his spirit ( who then euer after bidde this examinate to call it dandy ) would kill or destroy the said mistris towneley : and so the said dogge vanished out of this examinates sight . and the next morning after , this examinate tooke clay , and made a picture of the said mistris towneley , and dried it the same night by the fire : and within a day after , hee , this examinate began to crumble the said picture , euery day some , for the space of a weeke : and within two daies after all was crumbled away ; the said mistris towneley died . and hee further saith , that in lent last one iohn duckworth of the lawnde , promised this examinate an old shirt : and within a fortnight after , this examinate went to the said duckworthes house , and demanded the said old shirt ; but the said duckworth denied him thereof . and going out of the said house , the said spirit dandy appeared vnto this examinate , and said , thou didst touch the said duckworth ; whereunto this examinate answered , he did not touch him : yes ( said the spirit againe ) thou didst touch him , and therfore i haue power of him : whereupon this examinate ioyned with the said spirit , and then wished the said spirit to kill the said duckworth : and within one weeke , then next after , duckworth died . this voluntary confession and examination of his owne , containing in itselfe matter sufficient in law to charge him , and to proue his offences , contained in the two seuerall indictments , was sufficient to satisfie the gentlemen of the iury of life and death , that he is guiltie of them , and either of them : yet my lord bromley commanded , for their better satisfaction , that the witnesses present in court against any of the prisoners , should be examined openly , viua voce , that the prisoner might both heare and answere to euery particular point of their euidence ; notwithstanding any of their examinations taken before any of his maiesties iustices of peace within the same countie . herein do but obserue the wonderfull work of god ; to raise vp a yong infant , the very sister of the prisonr , iennet deuice , to discouer , iustifie and proue these things against him at the time of his arraignement and triall , as hereafter followeth . viz. the examination and euidence of iennet device daughter of elizabeth device , late wife of iohn device of of the forrest of pendle , in the countie of lancaster . against iames device , prisoner at the barre , vpon his arraignement and triall . viz. being examined in open court , she saith , that her brother iames deuice , the prisoner at the barre , hath beene a witch for the space of three yeares : about the beginning of which time , there appeared vnto him , in this examinates mothers house , a black-dogge , which her said brother called dandy . and further , this examinate confesseth , & saith : that her said brother about a twelue month since , in the presence of this examinate , and in the house aforesaid , called for the said dandy , who thereupon appeared ; asking this examinates brother what he would haue him to doe . this examinates brother then said , he would haue him to helpe him to kill old mistris towneley of the carre : whereunto the said dandy answered , and said , that her said brother should haue his best helpe for the doing of the same ; and that her said brother , and the said dandy , did both in this examinates hearing , say , they would make away the said mistris towneley . and about a weeke after , this examinate comming to the carre-hall , saw the said mistris towneley in the kitchin there , nothing well : whereupon it came into this examinates minde , that her said brother , by the help of dandy , had brought the said mistris towneley into the state she then was in . which examinat , although she were but very yong , yet it was wonderfull to the court , in so great a presence and audience , with what modestie , gouernement , and vnderstanding , shee deliuered this euidence against the prisoner at the barre , being her owne naturall brother , which he himselfe could not deny , but there acknowledged in euery particular to be iust and true . but behold a little further , for here this bloudy monster did not stay his hands : for besides his wicked and diuellish spels , practises , meetings to consult of murder and mischiefe , which ( by gods grace ) hereafter shall follow in order against him ; there is yet more bloud to be laid vnto his charge . for although he were but yong , and in the beginning of his time , yet was he carefull to obserue his instructions from old demdike his grandmother , and elizabeth deuice his mother , in so much that no time should passe since his first entrance into that damnable arte and exercise of witchcrafts , inchantments , charmes and sorceries , without mischiefe or murder . neither should any man vpon the least occasion of offence giuen vnto him , escape his hands , without some danger . for these particulars were no sooner giuen in euidence against him , when he was againe indicted and arraigned for the murder of these two . viz. iames deuice of the forrest of pendle aforesaid , in the countie of lancaster , labourer , the third time indicted and arraigned for the death of iohn hargraues of gould-shey-booth , in the countie of lancaster , by witchcraft , as aforesaid . contra &c. to this inditement vpon his arraignement , he pleaded thereunto not guiltie : and for his triall put himselfe vpon god and his countrey , &c. iames deuice of the forrest of pendle aforesaid , in the county of lancaster , labourer , the fourth time indicted and arraigned for the death of blaze hargreues of higham , in the countie of lancaster , by witchcraft , as aforesaid . contra pacem , &c. to this indictment vpon his arraignement , he pleaded thereunto not guiltie ; and for the triall of his life , put himselfe vpon god and the countrey , &c. hereupon iennet deuice produced , sworne and examined , as a witnesse on his maiesties behalfe , against the said iames deuice , was examined in open court , as followeth . viz. the examination and euidence of iennet device aforesaid . against iames device , her brother , prisoner at the barre , vpon his arraignement and triall . viz. being sworne and examined in open court , she saith , that her brother iames deuice hath beene a witch for the space of three yeares : about the beginning of which time , there appeared vnto him , in this examinates mothers house , a blacke-dogge , which her said brother called dandy , which dandy did aske her said brother what he would haue him to doe , whereunto he answered , hee would haue him to kill iohn hargreiues , of gold-shey-booth : whereunto dandy answered that he would doe it ; since which time the said iohn is dead . and at another time this examinate confesseth and saith , that her said brother did call the said dandy : who thereupon appeared in the said house , asking this examinates brother what hee would haue him to doe : whereupon this examinates said brother said , he would haue him to kill blaze hargreiues of higham : whereupon dandy answered , hee should haue his best helpe , and so vanished away : and shee saith , that since that time the said hargreiues is dead ; but how long after , this examinate doth not now remember . all which things , when he heard his sister vpon her oath affirme , knowing them in his conscience to bee iust and true , slenderly denyed them , and thereupon insisted . to this examination were diuerse witnesses examined in open court vina voce , concerning the death of the parties , in such manner and forme , and at such time as the said iennet deuice in her euidence hath formerly declared to the court. which is all , and i doubt not but matter sufficient in law to charge him with , for the death of these parties . for the proofe of his practises , charmes , meetings at malking-tower , to consult with witches to execute mischiefe , master nowel humbly prayed ; his owne examination , taken and certified , might openly be read ; and the rest in order , as they remaine vpon record amongst the records of the crowne at lancaster : as hereafter followeth ▪ viz. the examination of iames device , sonne of elizabeth device , of the forrest of pendle : taken the seuen and twentieth day of aprill aforesaid , before roger novvel and nicholas banester esquires , two of his maiesties iustices of peace within the said countie , viz. and being examined , he further saith , that vpon sheare-thursday last , in the euening , he this examinate stole a wether from iohn robinson of barley , and brought it to his grand-mothers house , old dembdike , and there killed it : and that vpon the day following , being good-friday , about twelue of the clocke in the day time , there dined in this examinates mothers house a number of persons , whereof three were men , with this examinate , and the rest women ; and that they met there for three causes following , as this examinates said mother told this examinate . . the first was , for the naming of the spirit which alizon deuice , now prisoner at lancaster , had , but did not name him , because she was not there . . the second cause was , for the deliuerie of his said grand-mother ; this examinates said sister alizon ; the said anne chattox , and her daughter , redfernes ; killing the gaoler at lancaster ; and before the next assises to blow vp the castle there , to the end the aforesaid persons might by that meanes make an escape & get away : all which this examinate then heard them conferre of . . and the third cause was , for that there was a woman dwelling in gisborne parish , who came into this examinates said grandmothers house , who there came and craued assistance of the rest of them that were then there , for the killing of master lister of westby , because ( as shee then said ) he had borne malice vnto her , and had thought to haue put her away at the last assises at yorke , but could not and this examinate heard the said woman say , that her power was not strong ynough to doe it her selfe , being now lesse then before time it had beene . and also , that the said iennet preston had a spirit with her like vnto a white foale , with a blacke spot in the forhead . and he also saith , that the names of the said witches as were on good-friday at this examinates said grandmothers house , & now this examinates owne mothers , for so many of them as he did know , were these , viz. the wife of hugh hargreiues of barley ; the wife of christopher bulcock of the mosse end , and iohn her sonne ; the mother of myles nutter ; elizabeth , the wife of christopher hargreiues , of thurniholme ; christopher howgate , and elizabeth his wife ; alice graye of coulne , and one mould-heeles wife , of the same : and this examinate , and his mother . and this examinate further saith , that all the said witches went out of the said house in their owne shapes and likenesses . and they all , by that they were forth of the dores , were gotten on horsebacke , like vnto foales , some of one colour , some of another ; and prestons wife was the last ; and when shee got on horsebacke , they all presently vanished out of this examinates sight . and before their said parting away , they all appointed to meete at the said prestons wiues house that day twelue-moneths ; at which time the said prestons wife promised to make them a great feast . and if they had occasion to meete in the meane time , then should warning be giuen , that they all should meete vpon romleyes moore . the examination and euidence of iennet device . against iames device her said brother , prisoner at the barre , vpon his arraignement and triall : taken before roger nowel , and nicholas bannester , esquires : two of his maiesties iustices of peace within the said countie . viz. shee saith , that vpon good-friday last there was about twentie persons , whereof only two were men , to this examinates remembrance , at her said grandmothers house , called malking-tower aforesaid , about twelue of the clock : all which persons this examinates said mother told her were witches , and that they came to giue a name to alizon deuice spirit or familiar , sister to this examinate , and now prisoner , in the castle of lancaster : and also this examinate saith , that the persons aforesaid had to their dinnors , beefe , bacon , and rosted mutton , which mutton , as this examinates said brother said , was of a weather of robinsons of barley : which weather was brought in the night before into this examinates mothers house , by the said iames deuice this examinates said brother , and in this examinates sight killed , and eaten , as aforesaid : and shee further saith , that shee knoweth the names of sixe of the said witches , viz. the wife of the said hugh hargreiues , vnder pendle : christopher howget , of pendle , vncle to this examinate : and dick miles wife , of the rough-lee : christopher iacks , of thorne-holme , and his wife : and the names of the residue shee this examinate doth not know , sauing that this examinates mother and brother were both there . the examination of elizabeth device , mother of the said iames device , of the forrest of pendle : taken the seuen and twentieth day of aprill aforesaid . before roger nowel , and nicholas bannester , esquires ; as aforesaid . viz. being examined , the said elizabeth saith and confesseth , that vpon good-friday last there dined at this examinates house , those which she hath said to be witches , and doth verily thinke them to bee witches , and their names are those , whom iames deuice hath formerly spoken of to be there . and shee also confesseth in all things touching the christning of her spirit , and the killing of master lister of westby , as the said iames 〈◊〉 confesseth . but denieth that any talke was amongst 〈◊〉 the said witches , to her now remembrance , at the said meeting together , touching the killing of the gaoler at lancaster ; blowing vp of the castle ▪ thereby to deliuer old dembdike her mother ; alizon deuice her daughter , and other prisoners , committed to the said castle for witchcraft . after all these things opened , and deliuered in euidence against him ; master couil , who hath the custodie of the gaole at lancaster , hauing taken great paines with him during the time of his imprisonment , to procure him to discouer his practizes , and such other witches as he knew to bee dangerous ▪ humbly prayed the fauour of the court , that this voluntarie confession to m. anderton , m. sands the major of lancaster , m. couel , and others , might openly bee published and declared in court. the voluntarie confession and declaration of iames device , prisoner in the castle at lancaster . before william sands , maior of lancaster , iames anderton , esquire , one of his maiesties iustices of peace within the countie of lancaster : and thomas covel , gentleman , one of his maiesties coroners in the same countie . viz. iames deuice , prisoner in the castle at lancaster , saith ; that his said spirit dandie , being very earnest with him to giue him his soule . he answered , he would giue him that part thereof that was his owne to giue : and thereupon the said spirit said , hee was aboue christ iesvs , and therefore hee must absolutely giue him his soule : and that done , hee would giue him power to reuenge himselfe against any whom he disliked . and he further saith , that the said spirit did appeare vnto him after sundrie times , in the likenesse of a dogge , and at euery time most earnestly perswaded him to giue him his soule absolutely : who answered as before , that he would giue him his owne part and no further . and hee saith , that at the last time that the said spirit was with him , which was the tuesday next before his apprehension , when as hee could not preuaile with him to haue his soule absolutely granted vnto him , as aforesaid ; the said spirit departed from him , then giuing a most fearefull crie and yell , and withall caused a great flash of fire to shew about him : which said spirit did neuer after trouble this examinate . william sands , james anderton . tho. couel , coroner . the said iennet deuice , his sister , in the very end of her examination against the said iames deuice , confesseth and saith , that her mother taught her two prayers : the one to get drinke , which was this . viz. crucifixus hoc signum vitam eternam . amen . and shee further saith , that her brother iames deuice , the prisoner at the barre , hath confessed to her this examinate , that he by this prayer hath gotten drinke : and that within an houre after the saying the said prayer , drinke hath come into the house after a very strange manner . and the other prayer , the said iames deuice affirmed , would cure one bewitched , which shee recited as followeth . viz. a charme . vpon good-friday , i will fast while i may vntill i heare them knell our lords owne bell , lord in his messe with his twelue apostles good , what hath he in his hand ligh in leath wand : what hath he in his other hand ? heauens doore key , open , open heauen doore keyes , steck , steck hell doore . let crizum child goe to it mother mild , what is yonder that casts a light so farrandly , mine owne deare sonne that 's naild to the tree . he is naild sore by the heart and hand , and holy barne panne , well is that man that fryday spell can , his childe to learne ; a crosse of blew , and another of red , as good lord was to the roode . gabriel laid him downe to sleepe vpon the ground of holy weepe : good lord came walking by , sleep'st thou , wak'st thou gabriel , no lord i am sted with sticke and stake , that i can neither sleepe nor wake : rise vp gabriel and goe with me , the stick nor the stake shall neuer deere thee . sweete iesus our lord , amen . iames deuice . what can be said more of this painfull steward ▪ that was so carefull to prouide mutton against this feast and solemne meeting at malking-tower , of these hellish and diuellish band of witches , ( the like whereof hath not been heard of ) then hath been openly published and declared against him at the barre , vpon his arraignement and triall : wherein it pleased god to raise vp witnesses beyond expectation to conuince him ; besides his owne particular examinations , which being shewed and read vnto him ; he acknowledged to be iust and true . and what i promised to set forth against him , in the beginning of his arraignment and triall , i doubt nor but therein i haue satisfied your expectation at large , wherein i haue beene very sparing to charge him with anything , but with sufficient matter of record and euidence , able to satisfie the consciences of the gentlemen of the iury of life and death ; to whose good consideration i leaue him , with the perpetuall badge and brand of as dangerous and malicious a witch , as euer liued in these parts of lancashire , of his time : and spotted with as much innocent bloud , as euer any witch of his yeares . after all these proceedings , by direction of his lordship , were their seuerall examinations , subscribed by euery one of them in particular , shewed vnto them at the time of their triall , & acknowledged by thē to be true , deliuered to the gentlemen of the iury of life & death , for the better satisfaction of their consciences : after due consideration of which said seuerall examinations , confessions , and voluntary declarations , as well of themselues as of their children , friends and confederates , the gentlemen deliuered vp their verdict against the prisoners , as followeth . viz. the verdict of life and death . who found anne whittle , alias chattox , elizabeth deuice , and iames deuice , guiltie of the seuerall murthers by witchcraft , contained in the indictments against them , and euery of them . the witches of salmesbvry . the arraignement and triall of iennet bierley ellen bierley , and iane sovthvvorth of salmesbury , in the county of lancaster ; for witchcraft vpon the bodie of grace sovver bvtts , vpon wednesday the nineteenth of august : at the assises and generall gaole-deliuery , holden at lancaster . before sir edvvard bromley knight , one of his maiestices iustices of assize at lancaster : as hereafter followeth . viz. iennet bierley . ellen bierley . iane southworth . thus haue we for a time left the graund witches of the forrest of pendle , to the good consideration of a verie sufficient iury of worthy gentlemen of their coūtrey . we are now come to the famous witches of salmesbury , as the countrey called them , who by such a subtill practise and conspiracie of a seminarie priest , or , as the best in this honorable assembly thinke , a iesuite , whereof this countie of lancaster hath good store , who by reason of the generall entertainement they find , and great maintenance they haue , resort hither , being farre from the eye of iustice , and therefore , procul a fulmine ; are now brought to the barre , to receiue their triall , and such a young witnesse prepared and instructed to giue euidence against them , that it must be the act of god that must be the means to discouer their practises and murthers , and by an infant : but how and in what sort almightie god deliuered them from the stroake of death , when the axe was layd to the tree , and made frustrate the practise of this bloudie butcher , it shall appeare vnto you vpon their arraignement and triall , whereunto they are now come . master thomas couel , who hath the charge of the prisoners in the castle at lancaster , was commaunded to bring forth the said jennet bierley , ellen bierley , jane southworth , to the barre to receiue their triall . indictment . the said iennet bierley , ellen bierly , and iane southworth of salmesbury , in the countie of lancaster , being indicted , for that they and euery of them felloniously had practised , exercised , and vsed diuerse deuillish and wicked arts , called witchcrafts , inchauntments , charmes , and sorceries , in and vpon one grace sowerbuts : so that by meanes thereof her bodie wasted and consumed , contra formam statuti &c. et contra pacem dicti domini regis coronam & dignitatem &c. to this indictment vpon their arraignement , they pleaded not-guiltie ; and for the triall of their liues put themselues vpon god and their countrey . whereupon master sheriffe of the countie of lancaster , by direction of the court , made returne of a very sufficient iurie to passe betweene the kings maiestie and them , vpon their liues and deaths , with such others as follow in order . the prisoners being now at the barre vpon their triall , grace sowerbutts , the daughter of thomas sowerbutts , about the age of foureteene yeares , was produced to giue euidence for the kings maiestie against them : who standing vp , she was commaunded to point out the prisoners , which shee did , and said as followeth , viz. * ⁎ * the examination and euidence of grace sovverbvtts , daughter of thomas sovverbvtts , of salmesbury , in the countie of lancaster husband-man , vpon her oath , against iennet bierley , ellen bierley , and iane sovthvvorth , prisoners at the barre , vpon their arraignement and triall , viz. the said grace sowerbutts vpon her oath saith , that for the space of some yeares now last past shee hath beene haunted and vexed with some women , who haue vsed to come to her : which women , shee sayth , were iennet bierley , this informers grand-mother ; ellen bierley , wife to henry bierley ; iane southworth , late the wife of iohn southworth , and one old doewife , all of salmesburie aforesaid . and shee saith , that now lately those foure women did violently draw her by the haire of the head , and layd her on the toppe of a hay-mowe , in the said henry bierleyes barne . and shee saith further , that not long after the said iennet bierley did meete this examinate neere vnto the place where shee dwelleth , and first appeared in her owne likenesse , and after that in the likenesse of a blacke dogge , and as this examinate did goe ouer a style , shee picked her off : howbeit shee saith shee had no hurt then , but rose againe , and went to her aunts in osbaldeston , and returned backe againe to her fathers house the same night , being fetched home by her father . and she saith , that in her way home-wards shee did then tell her father , how shee had beene dealt withall both then and at sundry times before that ; and before that time she neuer told any bodie thereof : and being examined why she did not , she sayth , she could not speake thereof , though she desired so to doe . and she further sayth , that vpon saterday , being the fourth of this instant aprill , shee this examinate going towards salmesbury bote , to meete her mother , comming from preston , shee saw the said iennet bierley , who met this examinate at a place called the two brigges , first in her owne shape , and afterwards in the likenesse of a blacke dogge , with two legges , which dogge went close by the left side of this examinate , till they came to a pitte of water , and then the said dogge spake , and persuaded this examinate to drowne her selfe there , saying , it was a faire and an easie death : whereupon this examinate thought there came one to her in a white sheete , and carried her away from the said pitte , vpon the comming whereof the said blacke dogge departed away ; and shortly after the said white thing departed also : and after this examinate had gone further on her way , about the length of two or three fields , the said blacke dogge did meete her againe , and going on her left side , as aforesaid , did carrie her into a barne of one hugh walshmans , neere there by , and layed her vpon the barne-floore , and couered this examinate with straw on her bodie , and haye on her head , and the dogge it selfe lay on the toppe of the said straw , but how long the said dogge lay there , this examinate cannot tell , nor how long her selfe lay there : for shee sayth , that vpon her lying downe there , as aforesaid , her speech and senses were taken from her : and the first time shee knew where shee was , shee was layed vpon a bedde in the said walshmans house , which ( as shee hath since beene told ) was vpon the monday at night following : and shee was also told , that shee was found and taken from the place where shee first lay , by some of her friends , and carried into the said walshmans house , within a few houres after shee was layed in the barne , as aforesaid . and shee further sayth , that vpon the day following , being tuesday , neere night of the same day , shee this examinate was fetched by her father and mother from the said walshmans house to her fathers house . and shee saith , that at the place before specified , called the two brigges , the said iennet bierley and ellen bierley did appeare vnto her in their owne shapes : whereupon this examinate fell downe , and after that was not able to speake , or goe , till the friday following : during which time , as she lay in her fathers house , the said iennet bierley and ellen bierley did once appeare vnto her in their owne shapes , but they did nothing vnto her then , neither did shee euer see them since . and shee further sayth , that a good while before all this , this examinate did goe with the said iennet bierley , her grand-mother , and the said ellen bierley her aunt , at the bidding of her said grand-mother , to the house of one thomas walshman , in salmesbury aforesaid . and comming thither in the night , when all the house-hold was abed , the doores being shut , the said iennet bierley did open them , but this examinate knoweth not how : and beeing come into the said house , this examinate and the said ellen bierley stayed there , and the said iennet bierley went into the chamber where the said walshman and his wife lay , & from thence brought a little child , which this examinate thinketh was in bed with it father and mother : and after the said iennet bierley had set her downe by the fire , with the said child , shee did thrust a naile into the nauell of the said child : and afterwards did take a pen and put it in at the said place , and did suck there a good space , and afterwards laid the child in bed againe : and then the said iennet and the said ellen returned to their owne houses , and this examinate with them . and shee thinketh that neither the said thomas walshman , nor his wife knew that the said child was taken out of the bed from them . and shee saith also , that the said child did not crie when it was hurt , as aforesaid : but she saith , that shee thinketh that the said child did thenceforth languish , and not long after dyed . and after the death of the said child ; the next night after the buriall thereof , the said iennet bierley & ellen bierley , taking this examinate with them , went to salmesburie church , and there did take vp the said child , and the said iennet did carrie it out of the church-yard in her armes , and then did put it in her lap and carryed it home to her owne house , and hauing it there did boile some therof in a pot , and some did broile on the coales , of both which the said iennet and ellen did eate , and would haue had this examinate and one grace bierley , daughter of the said ellen , to haue eaten with them , but they refused so to doe : and afterwards the said iennet & ellen did seethe the bones of the said child in a pot , & with the fat that came out of the said bones , they said they would annoint themselues , that thereby they might sometimes change themselues into other shapes . and after all this being done , they said they would lay the bones againe in the graue the next night following , but whether they did so or not , this examinate knoweth not : neither doth shee know how they got it out of the graue at the first taking of it vp . and being further sworne and examined , she deposeth & saith , that about halfe a yeare agoe , the said iennet bierley , ellen bierley , iane southworth , and this examinate ( who went by the appointment of the said iennet her grand mother ) did meete at a place called red banck , vpon the north-side of the water of ribble , euery thursday and sonday at night by the space of a fortnight , and at the water side there came vnto them , as they went thether , foure black things , going vpright , and yet not like men in the face : which ●oure did carrie the said three women and this examinate ouer the water , and when they came to the said red banck they found some thing there which they did eate . but this examinate saith , shee neuer saw such meate ; and therefore shee durst not eate thereof , although her said grand mother did bidde her eate . and after they had eaten , the said three women and this examinate danced , euery one of them with one of the black things aforesaid , and after their dancing the said black things did pull downe the said three women , and did abuse their bodies , as this examinate thinketh , for shee saith , that the black thing that was with her , did abuse her bodie . the said examinate further saith vpon her oth , that about ten dayes after her examination taken at blackborne , shee this examinate being then come to her fathers house againe , after shee had beene certaine dayes at her vnckles house in houghton : iane southworth widow , did meet this examinate at her fathers house dore and did carrie her into the loft , and there did lay her vpon the floore , where shee was shortly found by her father and brought downe , and laid in a bed , as afterwards shee was told : for shee saith , that from the first meeting of the said iane southworth , shee this examinate had her speech and senses taken from her . but the next day shee saith , shee came somewhat to her selfe , and then the said widow southworth came againe to this examinate to her bed-side , and tooke her out of bed , and said to this examinate , that shee did her no harme the other time , in respect of that shee now would after doe to her , and thereupon put her vpon a hey-stack , standing some three or foure yards high from the earth , where shee was found after great search made , by a neighbours wife neare dwelling , and then laid in her bed againe , where she remained speechlesse and senselesse as before , by the space of two or three daies : and being recouered , within a weeke after shee saith , that the said iane southworth did come againe to this examinate at her fathers house and did take her away , and laid her in a ditch neare to the house vpon her face , and left her there , where shee was found shortly after , and laid vpon a bedde , but had not her senses againe of a day & a night , or thereabouts . and shee further saith , that vpon tuesday last before the taking of this her examination , the said iane southworth , came to this examinates fathers house , and finding this examinate without the doore , tooke her and carried her into the barne , and thrust her head amongst a companie of boords that were there standing , where shee was shortly after found and laid in a bedde , and remained in her old fit till the thursday at night following . and being further examined touching her being at red-bancke , shee saith , that the three women , by her before named , were carried backe againe ouer ribble , by the same blacke things that carried them thither ; and saith that at their said meeting in the red-bancke , there did come also diuers other women , and did meete them there , some old , some young , which this examinate thinketh did dwell vpon the north-side of ribble , because she saw them not come ouer the water : but this examinate knew none of them , neither did she see them eat or dance , or doe any thing else that the rest did , sauing that they were there and looked on . these particular points of euidence being thus vrged against the prisoners : the father of this grace sowerbutts prayed that thomas walshman , whose childe they are charged to murther , might be examined as a witnes vpon his oath , for the kings maiestie , against the prisoners at the barre : who vpon this strange deuised accusation , deliuered by this impudent wench , were in opinion of many of that great audience guilty of this bloudie murther , and more worthy to die then any of these witches . the examination and euidence of thomas walshman , of salmesbury , in the countie of lancaster , yeoman . against iennet bierley , ellen bierley , and iane sovthvvorth , prisoners at the barre , vpon their arraignement and triall , as followeth . viz. the said examinate , thomas walshman , vpon his oath saith , that hee had a childe died about lent was twelue-month , who had beene sicke by the space of a fortnight or three weekes , and was afterwards buried in salmesburie church : which childe when it died was about a yeare old ; but how it came to the death of it this examinate knoweth not . and he further saith , that about the fifteenth of aprill last , or thereabouts , the said grace sowerbutts was found in this examinates fathers barne , laid vnder a little hay and straw , and from thence was carried into this examinates house , and there laid till the monday at night following : during which time shee did not speak , but lay as if she had beene dead . the examination of iohn singleton : taken at salmesbury , in the countie of lancaster , the seuenth day of august : anno reg. regis iacobi angliae , franciae , & hiberniae , fidei defensor . &c. decimo & scotiae , xlvj . before robert hovlden , esquire , one of his maiesties iustices of peace in the county of lancaster . against . iennet bierley , ellen bierley , and iane sovthvvorth , which hereafter followeth . the said examinate vpon his oath saith , that hee hath often heard his old master , sir iohn southworth knight , now deceased , say , touching the late wife of iohn southworth , now in the gaole , for suspition of witchcraft : that the said wife was as he thought an euill woman , and a witch : and he said that he was sorry for her husband , that was his kinsman , for he thought she would kill him . and this examinate further saith , that the said sir iohn southworth in his comming or going betweene his owne house at salmesbury , and the towne of preston , did for the most part forbeare to passe by the house , where the said wife dwelled , though it was his nearest and best way ; and rode another way , only for feare of the said wife , as this examinate verily thinketh . the examination of william alker of salmesbury , in the countie of lancaster , yeoman : taken the fifteenth day of aprill , anno reg. regis iacobi , angliae , franciae , & hiberniae , decimo & scotiae , quadragesimo quinto . before robert hovlden , one of his maiesties iustices of peace in the county of lancaster : against iennet bierley , ellen bierley , and iane bierley , which hereafter followeth . viz. the said examinate vpon his oath saith , that hee hath seene the said sir iohn southworth shunne to meet the said wife of iohn southworth , now prisoner in the gaole , when he came neere where she was . and hath heard the said sir iohn southworth say , that he liked her not , and that he doubted she would bewitch him . here was likewise thomas sowerbutts , father of grace sowerbutts , examined vpon his oath , and many other witnesses to little purpose : who being examined by the court , could depose little against them : but the finding of the wench vpon the hay in her counterfeit fits : wherfore i leaue to trouble you with the particular declaration of their euidence against the prisoners , in respect there was not any one witnes able to charge them with one direct matter of withcraft ; nor proue any thing for the murther of the childe . herein , before we come to the particular declaration of that wicked and damnable practise of this iesuite or seminary . i shall commend vnto your examination and iudgement some points of her euidence , wherein you shal see what impossibilities are in this accusatiō brought to this perfection , by the great care and paines of this officious doctor , master tompson or southworth , who commonly worketh vpon the feminine disposition , being more passiue then actiue . the particular points of the euidence of grace sovverbvtts , viz. euidence . that for the space of some yeares she hath been haunted and vexed with some women , who haue vsed to come to her . the iesuite forgot to instruct his scholler how long it is since she was tormented : it seemes it is long since he read the old badge of a lyer , oportet mendacem esse memorem . he knowes not how long it is since they came to church , after which time they began to practise witchcraft . it is a likely thing the torment and panges of witchcraft can be forgotten ; and therefore no time can be set downe . shee saith that now lately these foure women did violently draw her by the haire of the head , and lay her on the top of a hay-mow . heere they vse great violence to her , whome in another place they make choise to be of their counsell , to go with them to the house of walshman to murther the childe . this courtesie deserues no discouery of so foule a fact. not long after , the said iennet bierley did meet this examinate neere vnto the place where she dwelled , and first appeared in her owne likenesse , and after that in the likenesse of a blacke dogge . vno & eodem tempore , shee transformed her selfe into a dogge . i would know by what meanes any priest can maintaine this point of euidence . and as shee went ouer a style , shee picked her ouer , but had no hurt . this is as likely to be true as the rest , to throw a child downe from the toppe of a house , and neuer hurt her great toe . she rose againe ; had no hurt , went to her aunt , and returned backe againe to her fathers house , being fetched home . i pray you obserue these contrarieties , in order as they are placed , to accuse the prisoners . saterday the fourth of this instant aprill . which was about the very day the witches of the forrest of pendle were sent to lancaster . now was the time for the seminarie to instruct , accuse , and call into question these poore women : for the wrinckles of an old wiues face is good euidence to the iurie against a witch . and how often will the common people say ( her eyes are sunke in her head , god blesse vs from her . ) but old chattox had faencie , besides her withered face , to accuse her . this examinate did goe with the said iennet bierley her grand-mother , and ellen bierley her aunt , to the house of walshman , in the night-time , to murther a child in a strange manner . this of all the rest is impossible , to make her of their counsell , to doe murther , whome so cruelly and barbarously they pursue from day to day , and torment her . the witches of the forrest of pendle were neuer so cruell nor barbarous . and she also saith , the child cried not when it was hurt . all this time the child was asleepe , or the child was of an extraordinarie patience , ô inauditum facinus ! after they had eaten , the said three women and this examinate daunced euery one of them with one of the blacke things : and after , the blacke things abused the said women . here is good euidence to take away their liues . this is more proper for the legend of lyes , then the euidence of a witnesse vpon oath , before a reuerend and learned iudge , able to conceiue this villanie , and finde out the practise . here is the religious act of a priest , but behold the euent of it . shee describes the foure blacke things to goe vpright , but not like men in the face . the seminarie mistakes the face for the feete . for chattox and all her fellow witches agree , the deuill is clouen-footed : but fancie had a very good face , and was a very proper man. about tenne dayes after her examination taken at black-borne , then she was tormented . still he pursues his proiect : for hearing his scholler had done well , he laboured she might doe more in this nature . but notwithstanding , many things are layd to be in the times when they were papists : yet the priest neuer tooke paines to discouer them , nor instruct his scholler , vntill they came to church . then all this was the act of god , to raise a child to open all things , and then to discouer his plotted tragedie . yet in this great discouerie , the seminarie forgot to deuise a spirit for them . and for thomas walshman , vpon his oath he sayth , that his child had beene sicke by the space of a fortnight , or three weekes , before it died . and grace sowerbutts saith , they tooke it out of the bedde , strucke a nayle into the nauell , sucked bloud , layd it downe againe ; and after , tooke it out of the graue , with all the rest , as you haue heard . how these two agree , you may , vpon view of their euidence , the better conceiue , and be able to judge . how well this proiect , to take away the liues of three innocent poore creatures by practise and villanie ; to induce a young scholler to commit periurie , to accuse her owne grand-mother , aunt , &c agrees either with the title of a iesuite , or the dutie of a religious priest , who should rather professe sinceritie and innocencie , then practise trecherie : but this was lawfull ; for they are heretikes accursed , to leaue the companie of priests ; to frequent churches , heare the word of god preached , and professe religion sincerely . but by the course of times and accidents , wise men obserue , that very seldome hath any mischieuous attempt beene vnder-taken without the direction or assistance of a iesuit , or seminarie priest. who did not condemne these women vpon this euidence , and hold them guiltie of this so foule and horrible murder ? but almightie god , who in his prouidence had prouided meanes for their deliuerance , although the priest by the helpe of the deuill , had prouided false witnesses to accuse them ; yet god had prepared and placed in the seate of iustice , an vpright iudge to sit in iudgement vpon their liues , who after he had heard all the euidence at large against the prisoners for the kings majestie , demanded of them what answere they could make . they humbly vpon their knees with weeping teares , desired him for gods cause to examine grace sowerbuts , who set her on , or by whose meanes this accusation came against them . immediately the countenance of this grace sowerbuts changed : the witnesses being behinde , began to quarrell and accuse one an other . in the end his lordship examined the girle , who could not for her life make any direct answere , but strangely amazed , told him , shee was put to a master to learne , but he told her nothing of this . but here as his lordships care and paines was great to discouer the practises of these odious witches of the forrest of pendle , and other places , now vpon their triall before him : so was he desirous to discouer this damnable practise , to accuse these poore women , and bring their liues in danger , and thereby to deliuer the innocent . and as he openly deliuered it vpon the bench , in the hearing of this great audience : that if a priest or iesuit had a hand in one end of it , there would appeare to bee knauerie , and practise in the other end of it . and that it might the better appeare to the whole world , examined thomas sowerbuts , what master taught his daughter : in generall termes , he denyed all . the wench had nothing to say , but her master told her nothing of this . in the end , some that were present told his lordship the truth , and the prisoners informed him how shee went to learne with one thompson a seminarie priest , who had instructed and taught her this accusation against them , because they were once obstinate papists , and now came to church . here is the discouerie of this priest , and of his whole practise . still this fire encreased more and more , and one witnesse accusing an other , all things were laid open at large . in the end his lordship tooke away the girle from her father , and committed her to m. leigh , a very religious preacher , and m. chisnal , two iustices of the peace , to be carefully examined . who tooke great paines to examine her of euery particular point : in the end they came into the court , and there deliuered this examination as followeth . ⸫ the examination of grace sowerbvts , of salmesburie , in the countie of lancaster , spinster : taken vpon wednesday the . of august . annoque reg. regis , iacobi angliae , franciae , & hiberniae , fidei defensoris , &c. decimo & scotiae , xlvi . before william leich , and edward chisnal , esquires ; two of his maiesties iustices of peace in the same countie : at the assizes and generall gaole deliuerie , holden at lancaster . by direction of sir edward bromley knight , one of his maiesties iustices of assize at lancaster . being demanded whether the accusation shee laid vppon her grand-mother , iennet bierley , ellen bierley , and iane southworth , of witchcraft , viz. of the killing of the child of thomas walshman , with a naile in the nauell , the boyling , eating , and oyling , thereby to transforme themselues into diuers shapes , was true ; shee doth vtterly denie the same ; or that euer shee saw any such practises done by them . shee further saith , that one master thompson , which she taketh to be master christopher southworth , to whom shee was sent to learne her prayers , did perswade , counsell , and aduise her , to deale as formerly hath beene said against her said grand-mother , aunt , and southworths wife . and further shee confesseth and saith , that shee neuer did know , or saw any deuils , nor any other visions , as formerly by her hath beene alleaged and informed . also shee confesseth and saith , that shee was not throwne or cast vpon the henne-ruffe , and hay-mow in the barne , but that shee went vp vpon the mow her selfe by the wall side . being further demanded whether shee euer was at the church , shee saith , shee was not , but promised her after to goe to the church , and that very willingly . signum , ✚ grace sowerbuts . william leigh . edward chisnal . the examination of iennet bierley , ellen bierley , and iane sovthworth , of salmesburie , in the countie of lancaster , taken vpon wednesday the nineteenth of august . annoque reg. regis , iacobi angliae , franciae , & hiberniae , fidei defensoris , &c. decimo & scotiae , xlvi . before william leigh , and edward chisnal , esquires ; two of his maiesties iustices of peace in the same countie : at the assizes and generall gaole deliuerie , holden at lancaster . by direction of sir edward bromley knight , one of his maiesties iustices of assize at lancaster . iennet bierley being demanded what shee knoweth , or hath heard , how grace sowerbuts was brought to christopher southworth , priest ; shee answereth , that shee was brought to m. singletons house by her owne mother , where the said priest was , and that shee further heard her said mother say , after her daughter had been in her fit , that shee should be brought vnto her master , meaning the said priest. and shee further saith , that shee thinketh it was by and through the counsell of the said m. thomson , alias southworth , priest , that grace sowerbuts her grandchild accused her of witchcraft , and of such practises as shee is accused of : and thinketh further , the cause why the said thompson , alias southworth priest , should practise with the wench to doe it was for that shee went to the church . iane southworth saith shee saw master thompson , alias southworth , the priest , a month or sixe weekes before she was committed to the gaole ; and had conference with him in a place called barne-hey-lane , where and when shee challenged him for slandering her to bee a witch : wherunto he answered , that what he had heard thereof , he heard from her mother and her aunt : yet she , this examinate , thinketh in her heart it was by his procurement , and is moued so to thinke , for that shee would not be disswaded from the church . ellen bierley saith , shee saw master thompson , alias southworth , sixe or eight weeks before she was committed , and thinketh the said priest was the practiser with grace sowerbutts , to accuse her of witchcraft , and knoweth no cause why he should so doe , but because she goeth to the church . signum , ✚ iennet bierley . signum , £ iane southworth . signum , Θ ellen bierley . william leigh . edward chisnall . these examinations being taken , they were brought into the court , and there openly in the presence of this great audience published , and declared to the iurie of life and death ; and thereupon the gentlemen of their iury required to consider of them . for although they stood vpon their triall , for matter of fact of witchcraft , murther , and much more of the like nature : yet in respect all their accusations did appeare to bee practise : they were now to consider of them , and to acquit them . thus were these poore innocent creatures , by the great care and paines of this honorable iudge , deliuered from the danger of this conspiracie ; this bloudie practise of the priest laid open : of whose fact i may lawfully say ; etiam si ego tacuero clamabunt lapides . these are but ordinary with priests and iesuites : no respect of bloud , kindred , or friendship , can moue them to forbeare their conspiracies : for when he had laboured treacherously to seduce and conuert them , and yet could doe no good ; then deuised he this meanes . god of his great mercie deliuer vs all from them and their damnable conspiracies : and when any of his maiesties subiects , so free and innocent as these , shall come in question grant them as honorable a triall as reuerend and worthy a iudge to sit in iudgement vpon them ; and in the end as speedie a deliuerance . and for that which i haue heard of them ; seene with my eyes , and taken paines to reade of them : my humble prayer shall be to god almightie . vt conuertantur ne pereant . aut consundantur ne noceant . to conclude , because the discourse of these three women of salmesbury hath beene long and troublesome to you ; it is heere placed amongst the witches , by special order and commandement , to set forth to the world the practise and conspiracie of this bloudy butcher . and because i haue presented to your view a kalender in the frontispice of this booke , of twentie notorious witches : i shall shew you their deliuerance in order , as they came to their arraignement and triall euery day , and as the gentlemen of euery iury for life and death stood charged with them . the arraignment and triall of anne redferne , daughter of anne whittle , alias chattox , of the forrest of pendle , in the countie of lancaster , for witchcraft ; vpon wednesday the nineteenth of august , at the assises and generall gaole-deliuerie , holden at lancaster , before sir edvvard bromley knight , one of his maiesties iustices of assise at lancaster . anne redferne . svch is the horror of murther , and the crying sinne of bloud , that it will neuer bee satisfied but with bloud . so fell it out with this miserable creature , anne redferne , the daughter of anne whittle , alias chattox : who , as shee was her mother , and brought her into the world , so was she the meanes to bring her into this danger , and in the end to her execution , for much bloud spilt , and many other mischiefes done . for vpon tuesday night ( although you heare little of her at the arraignement and triall of old chattox , her mother ) yet was shee arraigned for the murther of robert nutter , and others : and by the fauour and mercifull consideration of the iurie , the euidence being not very pregnant against her , she was acquited , and found not guiltie . such was her condition and course of life , as had she liued , she would haue beene very dangerous : for in making pictures of clay , she was more cunning then any : but the innocent bloud yet vnsatisfied , and crying out vnto god for satisfaction and reuenge ; the crie of his people ( to deliuer them from the danger of such horrible and bloudie executioners , and from her wicked and damnable practises ) hath now againe brought her to a second triall , where you shall heare what wee haue vpon record against her . this anne redferne , prisoner in the castle at lancaster , being brought to the barre , before the great seat of iustice , was there , according to the former order and course , indicted and arraigned , for that she felloniously had practised , exercised , and vsed her deuillish and wicked arts , called witchcrafts , inchauntments , charmes , and sorceries , in and vpon one christopher nutter , and him the said christopher nutter , by force of the same witchcrafts , felloniously did kill and murther , contra formam statuti &c. et contra pacem &c. vpon her arraignement to this indictment , she pleaded not-guiltie ; and for the triall of her life put her selfe vpon god and the countrey . so as now the gentlemen of the iurie of life and death stand charged with her as with others . the euidence against anne redferne , prisoner at the barre . the examination of elizabeth sothernes , alias old dembdike , taken at the fence , in the forrest of pendle , in the countie of lancaster , the second day of aprill , anno reg. regis iacobi , angliae , &c. decimo , & scotiae xlv . against anne redferne ( the daughter of anne whittle , alias chattox ) prisoner at the barre : before roger novvel of reade , esquire , one of his maiesties iustices of peace within the said countie . this examinate saith , that about halfe a yeare before robert nutter died , as this examinate thinketh , this examinate went to the house of thomas redferne , which was about midsummer , as shee this examinate now remembreth it : and there , within three yards of the east end of the said house , shee saw the said anne whittle and anne redferne , wife of the said thomas redferne , and daughter of the said anne whittle , the one on the one side of a ditch , and the other on the other side , and two pictures of clay or marle lying by them , and the third picture the said anne whittle was making . and the said anne redferne , her said daughter , wrought her clay or marle to make the third picture withall . and this examinate passing by them , a spirit , called tibbe , in the shape of a blacke cat , appeared vnto her this examinate ▪ and said , turne backe againe , and doe as they doe . to whom this examinate said , what are they doing ? whereunto the said spirit said , they are making three pictures : whereupon shee asked , whose pictures they were ? whereunto the said spirit said , they are the pictures of christopher nutter , robert nutter , and mary , wife of the said robert nutter . but this examinate denying to goe backe to helpe them to make the pictures aforesaid , the said spirit seeming to be angrie therefore , shot or pushed this examinate into the ditch ; and so shedde the milke which this examinate had in a kanne , or kitt : and so thereupon the spirit at that time vanished out of this examinates sight . but presently after that , the said spirit appeared vnto this examinate again in the shape of a hare , and so went with her about a quarter of a myle , but said nothing vnto her this examinate , nor shee to it . the examination of margaret crooke against the said anne redferne : taken the day and yeare aforesaid , before roger novvel aforesaid , esquire , one of his maiesties iustices of the peace in the countie of lancaster . this examinate , sworne & examined vpon her oath , sayth , that about eighteene or nineteene yeares agoe , this examinates brother , called robert nutter , about whitsontide the same yeare , meeting with the said anne redferne , vpon some speeches betweene them they fell out , as this examinats said brother told this examinat : and within some weeke , or fort-night , then next after , this examinats said brother fell sicke , and so languished vntill about candlemas then next after , and then died . in which time of his sicknesse , he did a hundred times at the least say , that the said anne redferne and her associates had bewitched him to death . and this examinate further saith , that this examinates father , called christopher nutter , about maudlint●de next after following fell sicke , and so languished , vntill michaelmas then next after , and then died : during which time of his sicknesse , hee did sundry times say , that hee was bewitched ; but named no bodie that should doe the same . the examination of iohn nvtter , of higham booth , in the forrest of pendle , in the countie of lancaster , yeoman , against the said anne redferne : taken the day and yeare aforesaid , before roger novvel esquire , one of his maiesties iustices of peace in the countie of lancaster . this examinate , sworne & examined vpon his oath , sayth , that in or about christmas , some eighteene or nineteene yeares agoe , this examinat comming from burnley with christopher nutter and robert nutter , this examinates father and brother , this examinate heard his said brother then say vnto his said father these words , or to this effect . father , i am sure i am bewitched by the chattox , anne chattox , and anne redferne her daughter , i pray you cause them to bee layed in lancaster castle : whereunto this examinates father answered , thou art a foolish ladde , it is not so , it is thy miscarriage . then this examinates brother weeping , said ; nay , i am sure that i am bewitched by them , and if euer i come againe ( for hee was readie to goe to sir richard shuttleworths , then his master ) i will procure them to bee laid where they shall be glad to bite lice in two with their teeth . hereupon anne whittle , alias chattox , her mother , was brought forth to bee examined , who confessed the making of the pictures of clay , and in the end cried out very heartily to god to forgiue her sinnes , and vpon her knees intreated for this redferne , her daughter . here was likewise many witnesses examined vpon oth viua voce , who charged her with many strange practises , and declared the death of the parties , all in such sort , and about the time in the examinations formerly mentioned . all men that knew her affirmed , shee was more dangerous then her mother , for shee made all or most of the pictures of clay , that were made or found at any time . wherefore i leaue her to make good vse of the little time she hath to repent in : but no meanes could moue her to repentance , for as shee liued , so shee dyed . the examination of iames device , taken the day and yeare afore-said . before roger nowel , and nicholas bannester , esquires : two of his maiesties iustices of peace within the said countie of lancaster . viz. the said examinate vpon his oath saith , that about two yeares agoe , hee this examinate saw three pictures of clay , of halfe a yard long , at the end of redfernes house , which redferne had one of the pictures in his hand , marie his daughter had another in her hand , and the said redfernes wife , now prisoner at lancaster , had an other picture in her hand , which picture she the said redfernes wife , was then crumbling , but whose pictures they were , this examinate cannot tell . and at his returning back againe , some ten roods off them there appeared vnto him this examinate a thing like a hare , which spit fire at him this examinate . the arraignment and triall of alice nvtter , of the forrest of pendle , in the countie of lancaster , for witch-craft ; vpon wednesday the nineteenth of august , at the assizes and generall gaole deliuerie , holden at lancaster . before sir edward bromley knight , one of his maiesties iustices of assize , at lancaster . alice nutter . the two degrees of persons which chiefly practise witch-craft , are such , as are in great miserie and pouertie , for such the deuil allures to follow him , by promising great riches , and worldly commoditie ; others , though rich , yet burne in a desperate desire of reuenge ; hee allures them by promises , to get their turne satisfied to their hearts contentment , as in the whole proceedings against old chattox : the examinations of old dembdike ; and her children , there was not one of them , but haue declared the like , when the deuill first assaulted them . but to attempt this woman in that sort , the diuel had small meanes : for it is certaine she was a rich woman ; had a great estate , and children of good hope : in the common opinion of the world , of good temper , free from enuy or malice ; yet whether by the meanes of the rest of the witches , or some vnfortunate occasion , shee was drawne to fall to this wicked course of life , i know not : but hither shee is now come to receiue her triall , both for murder , and many other vilde and damnable practises . great was the care and paines of his lordship , to make triall of the innocencie of this woman , as shall appeare vnto you vpon the examination of iennet deuice , in open court , at the time of her arraignement and triall ; by an extraordinary meanes of triall , to marke her out from the rest . it is very certaine she was of the grand-counsell at malking-tower vpon good-friday , and was there present , which was a very great argument to condemne her . this alice nutter , prisoner in the castle at lancaster : being brought to the barre before the great seat of iustice ; was there according to the former order and course indicted and arraigned , for that she felloniously had practised , exercised , and vsed her diuellish and wicked arts , called witchcrafts , inchantments , charmes and sorceries , in and vpon henry mitton : and him the said henry mitton , by force of the same witchcrafts , felloniously did kill and murther . contra formam statuti , &c. et contra pacem , &c. vpon her arraignement , to this indictment shee pleaded not guiltie ; and for the triall of her life , put her selfe vpon god and the countrey . so as now the gentlemen of the iury of life and death stand charged with her , as with others . the euidence against alice nutter prisoner at the barre . the examination of iames device sonne of elizabeth device : taken the seuen and twentieth day of aprill : anno reg. regis iacobi angliae , franciae , & hiberniae , fidei defensor . &c. decimo & scotiae , xlvj . before roger novvel and nicholas banester , two of his maiesties iustices of peace in the countie of lancaster . against alice nutter . the said examinate saith vpon his oath , that hee heard his grand-mother say , about a yeare ago , that his mother , called elizabeth deuice , and his grand-mother , and the wife of richard nutter , of the rough-lee aforesaid , had killed one henry mitton , of the rough-lee aforesaid , by witchcraft . the reason wherefore he was so killed , was for that this examinats said grand-mother had asked the said mitton a penny : and hee denying her thereof ; thereupon shee procured his death as aforesaid . the examination of elizabeth device , mother of the said iames device . against alice nvtter , wife of richard nvtter , prisoner at the barre , vpon her arraignement and triall . before roger novvel and nicholas baneter , esquires , the day and yeare aforesaid . this examinate vpon her oath confesseth , and saith , that she , with the wife of richard nutter , called alice nutter , prisoner at the barre ; and this examinates said mother , elizabeth sotherne , alias old demdike ; ioyned altogether , and bewitched the said henry mitton to death . this examinate further saith , that vpon good-friday last , there dined at this examinats house two women of burneley parish , whose names the said richard nutters wife , alice nutter , now prisoner at the barre , doth know . the examination of iames device aforesaid , against the said alice nvtter , the day and yeare aforesaid . the said examinate vpon his oath saith , that vpon good-friday about twelue of the clocke in the day time , there dined in this examinats said mothers house , a number of persons , whereof three were men , with this examinate , and the rest women : and that they mette there for these three causes following , as this examinats said mother told this examinate . the first was for the naming of the spirit , which alizon deuice , now prisoner at lancaster , had , but did not name him , because she was not there . the second cause was , for the deliuerie of his said grand-mother ; this examinates said sister , alizon ; the said anne chattox , and her daughter redferne ; killing the gaoler at lancaster , and before the next assizes to blow vp the castle there ; to the end that the foresaid prisoners might by that meanes make an escape , and get away : all which this examinate then heard them conferre of . and he also saith , the names of such witches as were on good-friday at this examinats said grand mothers house , and now this examinates owne mothers , for so many of them as he doth know , were amongst others , alice nutter , mother of myles nutter , now prisoner at the barre . and this examinate further saith , that all the said witches went out of the said house in their owne shapes and likenesses ; and they all , by that time they were forth of the doores , were gotten on horse-backe , like vnto foales , some of one colour , and some of another ; and prestons wife was the last : and when shee got on horse-back , they all presently vanished out of this examinates sight : and before their said parting away , they all appointed to meete at the said prestons wifes house that day twelue month , at which time the said prestons wife promised to make them a great feast : and if they had occasion to meete in the meane time , then should warning be giuen to meet vpō romleys moore . the examination and euidence of iennet device , daughter of elizabeth device . against alice nvtter , prisoner at the barre . the said examinate saith , that on good-friday last , there was about . persons , whereof only two were men ( to this examinates remembrance ) at her said grand-mothers house at malking-tower , about twelue of the clock ; all which persons , this examinats said mother tould her , were witches . and she further saith , she knoweth the names of six of them , viz. the wife of hugh hargreiues vnder pendle , christopher howgate of pendle , vncle to this examinat and elizabeth his wife ; and dick myles wife of the rough-lee , christopher iacks of thorniholme , and his wife ; and the names of the residue , she this examinate doth not know . after these examinations were openly read , his lordship being very suspitious of the accusation of this yong wench iennet deuice , commanded one to take her away into the vpper hall , intending in the meane time to make triall of her euidence , and the accusation especially against this woman , who is charged to haue beene at malking-tower , at this great meeting . master couel was commanded to set all his prisoners by themselues , and betwixt euery witch another prisoner , and some other strange women amongst them , so as no man could iudge the one from the other : and these being set in order before the court from the prisoners , then was the wench iennet deuice commaunded to be brought into the court : and being set before my lord , he tooke great paines to examine her of euery particular point , what women were at malking-tower vpon good-friday ? how she knew them ? what were the names of any of them ? and how she knew them to be such as she named ? in the end being examined by my lord , whether she knew them that were there by their faces , if she saw them ? she told my lord she should : whereupon in the presence of this great audience , in open court , she went and tooke alice nutter , this prisoner , by the hand , and accused her to be one : and told her in what place shee sat at the feast at malking-tower , at the great assembly of the witches , and who sat next her : what conference they had , and all the rest of their proceedings at large , without any manner of contrarietie . being demaunded further by his lordship , whether she knew iohan a style ? she alledged , she knew no such womā to be there , neither did she euer heare her name . this could be no forged or false accusation , but the very act of god to discouer her . thus was no meanes left to doe her all indifferent fauour , but it was vsed to saue her life ; and to this shee could giue no answere . but nothing would serue : for old dembdike , old chattox , and others , had charged her with innocent bloud , which cries out for reuenge , and will be satisfied . and therefore almightie god , in his iustice , hath cut her off . and here i leaue her , vntill shee come to her execution , where you shall heare shee died very impenitent ; insomuch as her owne children were neuer able to moue her to confesse any particular offence , or declare anything , euen in articulo mortis : which was a very fearefull thing to all that were present , who knew shee was guiltie . the arraignment and triall of katherine hevvit , wife of iohn hevvit , alias movld-heeles , of coulne , in the countie of lancaster clothier , for witchcraft ; vpon wednesday the nineteenth of august , at the assises and generall gaole-deliuerie , holden at lancaster , before sir edvvard bromley knight , one of his maiesties iustices of assise at lancaster . katherine hewit . who but witches can be proofes , and so witnesses of the doings of witches ? since all their meetings , conspiracies , practises , and murthers , are the workes of darkenesse : but to discouer this wicked furie , god hath not onely raised meanes beyond expectation , by the voluntarie confession and accusation of all that are gone before , to accuse this witch ( being witches , and thereby witnesses of her doings ) but after they were committed , by meanes of a child , to discouer her to be one , and a principall in that wicked assembly at malking-tower , to deuise such a damnable course for the deliuerance of their friends at lancaster , as to kill the gaoler , and blow vp the castle , wherein the deuill did but labour to assemble them together , and so being knowne to send them all one way : and herein i shall commend vnto your good consideration the wonderfull meanes to condemne these parties , that liued in the world , free from suspition of any such offences , as are proued against them : and thereby the more dangerous , that in the successe wee may lawfully say , the very finger of god did point thē out . and she that neuer saw them , but in that meeting , did accuse them , and by their faces discouer them . this katherine hewyt , prisoner in the castle at lancaster , being brought to the barre before the great seate of iustice , was there according to the former order and course indicted and arraigned , for that she felloniously had practized , exercised , and vsed her deuillish and wicked arts , called witch-crafts , inchantments , charmes , and sorceries , in , and vpon anne foulds ; and the same anne foulds , by force of the same witch-craft , felloniously did kill and murder . contra formam statuti , &c. et contra pacem dicti domini regis , &c. vpon her arraignement to this indictment , shee pleaded not guiltie ; and for the triall of her life put her selfe vpon god and her countrie . so as now the gentlemen of the iurie of life and death , stand charged with her as with others . the euidence against katherine hewyt , prisoner at the barre . the examination of iames device , sonne of elizabeth device , taken the seuen and twentieth day of aprill , anno reg. regis iacobi , angliae , franciae , & hiberniae , decimo , & scotiae quadragesimo quarto . before roger nowel , and nicholas bannester , esquires ; two of his maiesties iustices of peace , in the countie of lancaster . against katherine hewyt , alias movld-heeles of colne . viz. this examinate saith , that vpon good-friday last , about twelue of the clock in the day time , there dined at this examinates mothers house a number of persons : and hee also saith , that they were witches ; and that the names of the said witches , that were there , for so many of them as he did know , were amongst others katherine hewyt , wife of iohn hewyt , alias mould-heeles , of colne , in the countie of lancaster clothier ; and that the said witch , called katherine hewyt , alias mould-heeles , and one alice gray , did confesse amongst the said witches at their meeting at malkin-tower aforesaid , that they had killed foulds wifes child , called anne foulds , of colne : and also said , that they had then in hanck a child of michael hartleys of colne . and this examinate further saith , that all the said witches went out of the said house in their own shapes and likenesses , and by that time they were gotten forth of the doores , they were gotten on horse-back like vnto foales , some of one colour , some of an other , and the said prestons wife was the last : and when shee got on horse-back , they all presently vanished out of this examinates sight . and before their said parting away they all appointed to meete at the said prestons wifes house that day twelue moneths : at which time the said prestons wife promised to make them a great feast , and if they had occasion to meete in the meane time , then should warning be giuen that they all should meet vpon romlesmoore . the examination and euidence of elizabeth device , mother of the said iames device , against katherine hewyt , alias movld-heeles , prisoner at the barre vpon her arraignement and triall , taken the day and yeare aforesaid . viz. this examinate vpon her oath confesseth , that vpon good-friday last there dyned at this examinates house , which she hath said are witches , and verily thinketh to bee witches , such as the said iames deuice hath formerly spoken of ; amongst which was katherine hewyt , alias mould-heeles , now prisoner at the barre : and shee also saith , that at their meeting on good-friday at malkin-tower aforesaid , the said katherine hewyt , alias mould-heeles , and alice gray , did confesse , they had killed a child of foulds of colne , called anne foulds , and had gotten hold of an other . and shee further saith , the said katherine hewyt with all the rest , there gaue her consent with the said prestons wife for the murder of master lister . the examination and euidence of iennet device , against katherine hewyt , alias movld-heeles , prisoner at the barre . the said examinate saith , that vpon good-friday last , there was about twentie persons , where of two were men to this examinates remembrance , at her said grand-mothers house , called malkin-tower aforesaid , about twelue of the clock : all which persons this examinates said mother told her were witches , and that shee knoweth the names of sixe of the said witches . then was the said iennet deuice commanded by his lordship , to finde and point out the said katherine hewyt , alias mould-heeles , amongst all the rest of the said women , whereupon shee went and tooke the said katherine hewyt by the hand : accused her to bee one , and told her in what place shee sate at the feast at malkin-tower , at the great assembly of the witches , and who sate next her ; what conference they had , and all the rest of their proceedings at large , without any manner of contrarietie : being demanded further by his lordship , whether ioane a downe were at that feast , and meeting , or no ? shee alleaged shee knew no such woman to be there , neither did shee euer heare her name . if this were not an honorable meanes to trie the accusation against them , let all the world vpon due examination giue iudgement of it . and here i leaue her the last of this companie , to the verdict of the gentlemen of the iurie of life and death , as hereafter shall appeare . heere the iurie of life and death , hauing spent the most part of the day , in due consideration of their offences ; returned into the court to deliuer vp their verdict against them , as followeth . the verdict of life and death . who vpon their oathes found iennet bierley , ellen bierley , and iane southworth , not guiltie of the offence of witch-craft ▪ conteyned in the indictment against them . anne redferne , guiltie of the fellonie & murder , conteyned in the indictment against her . alice nutter , guiltie of the fellonie and murder conteyned in the indictment against her . and katherine hewyt , guiltie of the fellonie & murder conteyned in the indictment against her . whereupon master couell was commanded by the court to take away the prisoners conuicted , and to bring forth iohn bulcocke , iane bulcocke his mother , and alizon deuice , prisoners in the castle at lancaster , to receiue their trialls . who were brought to their arraignement and triall as hereafter followeth . the arraignment and triall of iohn bvlcock and iane bvlcock his mother , wife of c●●istopher bvlcock , of the mosse-end , in the countie of lancaster , for witch-craft : vpon wednesday in the after-noone , the nineteenth of august , . at the assizes and generall gaole deliuery , holden at lancaster . before sir edvvard bromley , knight , one of his maiesties iustices of assizes at lancaster . john bulcock , and jane bulcock his mother . if there were nothing to charge these prisoners withall , whom now you may behold vpon their arraignement and triall but their poasting in haste to the great assembly at malking-tower , there to aduise and consult amongst the witches , what were to bee done to set at liberty the witches in the castle at lancaster : ioyne with iennet preston for the murder of master lister ; and such like wicked & diuellish practises : it were sufficient to accuse them for witches , & to bring their liues to a lawfull triall . but amongst all the witches in this company , there is not a more fearefull and diuellish act committed , and voluntarily confessed by any of them , comparable to this , vnder the degree of murder ▪ which impudently now ( at the barre hauing formerly confessed ; ) they forsweare , swearing they were neuer at the great assembly at malking tower ; although the very witches that were present in that action with them , iustifie , maintaine , and sweare the same to be true against them : crying out in very violent & outragious manner , euen to the gallowes , where they died impenitent for any thing we know , because they died silent in the particulars . these of all others were the most desperate wretches ( void of all feare or grace ) in all this packe ; their offences not much inferiour to murther : for which you shall heare what matter of record wee haue against them ; and whether they be worthie to continue , we leaue it to the good consideration of the iury. the said iohn bulcock , and iane bulcock his mother , prisoners in the castle at lancaster , being brought to the barre before the great seat of iustice : were there according to the former order and course indicted and arraigned , for that they felloniously had practised , exercised and vsed their diuellish & wicked arts , called witchcrafts , inchantments , charmes and sorceries , in and vpon the body of iennet deane : so as the body of the said iennet deane , by force of the said witchcrafts , wasted and consumed ; and after she , the said iennet , became madde . contra formam statuti , &c. et contra pacem , &c. vpon their arraignement , to this indictment they pleaded not guiltie ; and for the triall of their liues put themselues vpon god and their countrey . so as now the gentlemen of the iurie of life and death stand charged with them as with others . the euidence against iohn bulcock , and iane bulcock his mother , prisoners at the barre . the examination of iames device taken the seuen and twentieth day of aprill aforesaid . before roger novvel and nicholas banester , esquires , two of his maiesties iustices of peace in the countie of lancaster . against iohn bvlcock and iane bvlcock his mother . this examinate saith , that vpon good-friday , about twelue of the clocke in the day time , there dined in this examinates said mothers house a number of persons , whereof three were men with this examinate and the rest women , and that they met there for these three causes following , as this examinates said mother told this examinate . the first was , for the naming of the spirit which allison deuice , now prisoner at lancaster had , but did not name him , because shee was not there . the second cause was , for the deliuerie of his said grand-mother ; this examinates said sister allison ; the said anne chattox , and her daughter redferne , killing the gaoler at lancaster , and before the next assises to blow vp the castle there , to that end the aforesaid prisoners might by that meanes make an escape , and get away : all which this examinate then heard them conferre of . and he also sayth , that the names of such said witches as were on good-friday at this examinates said grand-mothers house , and now this examinates owne mothers , for so many of them as hee did know , were these , viz. iane bulcock , wife of christopher bulcock , of the mosse end , and iohn her sonne amongst others , &c. and this examinate further saith , that all the said witches went out of the said house in their own shapes and likenesses : and they all , by that they were forth of the dores , were gotten on horse-backe , like vnto foales , some of one colour , and some of another , and prestons wife was the last : and when shee got on horse-backe , they all presently vanished out of this examinates sight . and further he saith , that the said iohn bulcock and iane his said mother , did confesse vpon good-friday last , at the said malking-tower , in the hearing of this examinate , that they had bewitched , at the new-field edge in yorkeshire , a woman called iennet , wife of iohn deyne , besides , her reason ; and the said womans name so bewitched , he did not heare them speake of ▪ and this examinate further saith , that at the said feast at malking-tower this examinate heard them all giue their consents to put the said master thomas lister of westby to death . and after master lister should be made away by witch-craft , then all the said witches gaue their consents to ioyne all together , to hanck master leonard lister , when he should come to dwell at the cow-gill , and so put him to death . the examination of elizabeth device , taken the day and yeare aforesaid , before roger novvel and nicholas banester , esquires , two of his maiesties iustices of peace in the countie of lancaster , against iohn bvlcock , and iane bvlcock , his mother . this examinate saith vpon her oath , that she doth verily thinke , that the said bulcockes wife doth know of some witches to bee about padyham and burnley . and shee further saith , that at the said meeting at malking-tower , as aforesaid , katherine hewit and iohn bulcock , with all the rest then there , gaue their consents , with the said prestons wife , for the killing of the said master lister . the examination and euidence of iennet device against iohn bvlcocke and iane his mother , prisoners at the barre . the said examinate saith , that vpon good-friday last there was about twentie persons , whereof two were men , to this examinates remembrance , at her said grand-mothers house , called malking-tower aforesaid : all which persons , this examinates said mother told her were witches , and that she knoweth the names of sixe of the said witches . then was the said iennet deuice commaunded by his lordship to finde and point out the said iohn bulcock and iane bulcock amongst all the rest : whereupon shee went and tooke iane bulcock by the hand , accused her to be one , and told her in what place shee sat at the feast at malking-tower , at the great assembly of the witches ; and who sat next her : and accused the said iohn bulcock to turne the spitt there ; what conference they had , and all the rest of their proceedings at large , without any manner of contrarietie . shee further told his lordship , there was a woman that came out of craven to that great feast at malking-tower , but shee could not finde her out amongst all those women . ¶ the names of the witches at the great assembly and feast at malking-tower , viz. vpon good-friday last , . elizabeth deuice . alice nutter . katherine hewit , alias mould-heeles . john bulcock . jane bulcock . alice graie . jennet hargraues . elizabeth hargraues . christopher howgate , sonne to old dembdike . christopher hargraues . grace hay , of padiham . anne crunckshey , of marchden . elizabeth howgate . jennet preston , executed at yorke for the murder of master lister . with many more , which being bound ouer to appeare at the last assizes , are since that time fled to saue themselues . the arraignment and triall of alizon device , daughter of elizabeth device , within the forrest of pendle , in the countie of lancaster aforesaid , for witch-craft . alizon deuice . behold , aboue all the rest , this lamentable spectacle of a poore distressed pedler ; how miserably hee was tormented , and what punishment hee endured for a small offence , by the wicked and damnable practise of this odious witch , first instructed therein by old dembdike her grand-mother , of whose life and death with her good conditions , i haue written at large before in the beginning of this worke , out of her owne examinations and other records , now remayning with the clarke of the crowne at lancaster : and by her mother brought vp in this detestable course of life ; wherein i pray you obserue but the manner and course of it in order , euen to the last period at her execution , for this horrible fact , able to terrifie and astonish any man liuing . this alizon deuice , prisoner in the castle of lancaster , being brought to the barre before the great seat of iustice , was there according to the former order and course indicted and arraigned , for that shee felloniously had practised , exercised , and vsed her deuillish and wicked arts , called witch-craf●s , inchantments , charmes , and sorceries , in , and vpon one iohn law , a petti-chapman , and him had lamed , so that his bodie wasted and consumed , &c. contra formam statuti , &c. et contra pacem dicti domini regis , coronam & dignitatem , &c. vpon the arraignement , the poore pedler , by name iohn law , being in the castle about the moot-hall , attending to be called , not well able to goe or stand , being led thether by his poore sonne abraham law : my lord gerrard moued the court to call the poore pedler , who was there readie , and had attended all the assizes , to giue euidence for the kings majestie , against the said alizon deuice , prisoner at the barre , euen now vpon her triall . the prisoner being at the barre , & now beholding the pedler , deformed by her witch-craft , and transformed beyond the course of nature , appeared to giue euidence against her ; hauing not yet pleaded to her indictment , saw it was in vaine to denie it , or stand vpon her justification : shee humbly vpon her knees at the barre with weeping teares , prayed the court to heare her . whereupon my lord bromley commanded shee should bee brought out from the prisoners neare vnto the court , and there on her knees , shee humbly asked forgiuenesse for her offence : and being required to make an open declaration or confession of her offence : shee confessed as followeth . viz. the confession of alizon device , prisoner at the barre : published and declared at time of her arraignement and triall in open court. she saith , that about two yeares agone , her grand-mother , called elizabeth sothernes , alias dembdike , did ( sundry times in going or walking together , as they went begging ) perswade and aduise this examinate to let a diuell or a familiar appeare to her , and that shee , this examinate would let him suck at some part of her ; and she might haue and doe what shee would . and so not long after these perswasions , this examinate being walking towards the rough-lee , in a close of one iohn robinsons , there appeared vnto her a thing like vnto a blacke dogge : speaking vnto her , this examinate , and desiring her to giue him her soule , and he would giue her power to doe any thing she would : whereupon this examinate being therewithall inticed , and setting her downe ; the said blacke-dogge did with his mouth ( as this examinate then thought ) sucke at her breast , a little below her paps , which place did remaine blew halfe a yeare next after : which said blacke-dogge did not appeare to this examinate , vntill the eighteenth day of march last : at which time this examinate met with a pedler on the high-way , called colne-field , neere vnto colne : and this examinate demanded of the said pedler to buy some pinnes of him ; but the said pedler sturdily answered this examinate that he would not loose his packe ; and so this examinate parting with him : presently there appeared to this examinate the blacke-dogge , which appeared vnto her as before : which black dogge spake vnto this examinate in english , saying ; what wouldst thou haue me to do vnto yonder man ? to whom this examinate said , what canst thou do at him ? and the dogge answered againe , i can lame him : whereupon this examinat answered , and said to the said black dogge , lame him : and before the pedler was gone fortic roddes further , he fell downe lame : and this examinate then went after the said pedler ; and in a house about the distance aforesaid , he was lying lame : and so this examinate went begging in trawden forrest that day , and came home at night : and about fiue daies next after , the said black-dogge did appeare to this examinate , as she was going a begging , in a cloase neere the new-church in pendle , and spake againe to her , saying ; stay and speake with me ; but this examinate would not : sithence which time this examinat neuer saw him . which agreeth verbatim with her owne examination taken at reade , in the countie of lancaster , the thirtieth day of march , before master nowel , when she was apprehended and taken . my lord bromley , and all the whole court not a little wondering , as they had good cause , at this liberall and voluntarie confession of the witch ; which is not ordinary with people of their condition and qualitie : and beholding also the poore distressed pedler , standing by , commanded him vpon his oath to declare the manner how , and in what sort he was handled ; how he came to be lame , and so to be deformed ; who deposed vpon his oath , as followeth . the euidence of iohn lavv , pettie chapman , vpon his oath : against alizon device , prisoner at the barre . he deposeth and saith , that about the eighteenth of march last past , hee being a pedler , went with his packe of wares at his backe thorow colne-field : where vnluckily he met with alizon deuice , now prisoner at the barre , who was very earnest with him for pinnes , but he would giue her none : whereupon she seemed to be very angry ; and when hee was past her , hee fell downe lame in great extremitie ; and afterwards by meanes got into an ale-house in colne , neere vnto the place where hee was first bewitched : and as hee lay there in great paine , not able to stirre either hand or foote ; he saw a great black-dogge stand by him , with very fearefull firie eyes , great teeth , and a terrible countenance , looking him in the face ; whereat he was very sore afraid : and immediately after came in the said alizon deuice , who staid not long there , but looked on him , and went away . after which time hee was tormented both day and night with the said alizon deuice ; and so continued lame , not able to trauell or take paines euer since that time : which with weeping teares in great passion turned to the prisoner ; in the hearing of all the court hee said to her , this thou knowest to be too true : and thereupon she humblie acknowledged the same , and cried out to god to forgiue her ; and vpon her knees with weeping teares , humbly prayed him to forgiue her that wicked offence ; which he very freely and voluntarily did . hereupon master nowel standing vp , humbly prayed the fauour of the court , in respect this fact of witchcraft was more eminent and apparant then the rest , that for the better satisfaction of the audience , the examination of abraham law might be read in court. the examination of abraham lavv , of hallifax , in the countie of yorke , cloth-dier , taken vpon oath the thirtieth day of march , . before roger novvel , esquire , aforesaid . being sworne and examined , saith , that vpon saturday last saue one , being the one and twentieth day of this instant march , he , this examinate was sent for , by a letter that came from his father , that he should come to his father , iohn law , who then lay in colne speechlesse , and had the left-side lamed all saue his eye : and when this examinate came to his father , his said father had something recouered his speech , and did complaine that hee was pricked with kniues , elsons and sickles and that the same hurt was done vnto him at colne-field , presently after that alizon deuice had offered to buy some pinnes of him , and she had no money to pay for them withall ; but as this examinates father told this examinate , he gaue her some pinnes . and this examinate further saith , that he heard his said father say ▪ that the hurt he had in his lamenesse was done vnto him by the said alizon deuice , by witchcraft . and this examinate further saith , that hee heard his said father further say , that the said alizon deuice did lie vpon him and trouble him . and this examinate seeing his said father so tormented with the said alizon and with one other olde woman , whome this examinates father did not know as it seemed : this examinate made search after the said alizon , and hauing found her , brought her to his said father yesterday being the nine & twenteth of this instant march : whose said father in the hearing of this examinate and diuers others did charge the said alizon to haue bewitched him , which the said alizon confessing did aske this examinates said father forgiuenesse vpon her knees for the same ; whereupon this examinaes father accordingly did forgiue her . which examination in open court vpon his oath hee iustified to be true . whereupon it was there affirmed to the court that this iohn law the pedler , before his vnfortunate meeting with this witch , was a verie able sufficient stout man of bodie , and a goodly man of stature . but by this deuilish art of witch-craft his head is drawne awrie , his eyes and face deformed , his speech not well to bee vnderstood ; his thighes and legges starcke lame : his armes lame especially the left side , his handes lame and turned out of their course , his bodie able to indure no trauell : and thus remaineth at this present time . the prisoner being examined by the court whether shee could helpe the poore pedler to his former strength and health ▪ she answered she could not , and so did many of the rest of the witches : but shee , with others , affirmed , that if old dembdike had liued , shee could and would haue helped him out of that great miserie , which so long he hath endured for so small an offence , as you haue heard . these things being thus openly published against her , and she knowing her selfe to be guiltie of euery particular , humbly acknowledged the indictment against her to be true , and that she was guiltie of the offence therein contained , and that she had iustly deserued death for that and many other such like : whereupon she was carried away , vntill she should come to the barre to receiue her judgement of death . oh , who was present at this lamentable spectacle , that was not moued with pitie to behold it ! hereupon my lord gerard , sir richard houghton , and others , who much pitied the poore pedler , at the entreatie of my lord bromley the iudge , promised some present course should be taken for his reliefe and maintenance ; being now discharged and sent away . but here i may not let her passe ; for that i find something more vpon record to charge her withall : for although she were but a young witch , of a yeares standing , and thereunto induced by dembdike her grand-mother , as you haue formerly heard , yet she was spotted with innocent bloud among the rest : for in one part of the examination of iames deuice , her brother , he deposeth as followeth , viz. the examination of iames device , brother to the said alizon device , taken vpon oath before roger novvel esquire , aforesaid , the thirtieth day of march , . iames deuice , of the forrest of pendle , in the countie of lancaster , labourer , sworne and examined , sayth , that about saint peters day last one henry bulcock came to the house of elizabeth sothernes , alias dembdike , grand-mother to this examinate , and said , that the said alizon deuice had bewitched a child of his , and desired her , that shee would goe with him to his house : which accordingly shee did : and thereupon shee the said alizon fell downe on her knees , and asked the said bulcock forgiuenesse ; and confessed to him ▪ that she had bewitched the said child , as this examinate heard his said sister confesse vnto him this examinate . and although shee were neuer indicted for this offence , yet being matter vpon record ▪ i thought it conuenient to joyne it vnto her former fact. here the iurie of life and death hauing spent the most part of the day in due consideration of their offences , returned into the court to deliuer vp their verdict against them , as followeth . the verdict of life and death . who vpon their oathes found iohn bulcock and iane bulcock his mother , not guiltie of the felonie by witch-craft , contained in the indictment against them . alizon deuice conuicted vpon her owne confession . whereupon master couel was commaunded by the court to take away the prisoners conuicted , and to bring forth margaret pearson , and isabell robey , prisoners in the castle at lancaster , to receiue their triall . who were brought to their arraignement and trialls , as hereafter followeth , viz. the arraignment and triall of margaret pearson of paddiham , in the countie of lancaster , for witchcraft ; the nineteenth of august , at the assises and generall gaole-deliuerie , holden at lancaster , before sir edvvard bromley knight , one of his maiesties iustices of assise at lancaster . margaret pearson . thus farre haue i proceeded in hope your patience will endure the end of this discourse , which craues time , and were better not begunne at all , then not perfected . this margaret pearson was the wife of edward pearson of paddiham , in the countie of lancaster ; little inferiour in her wicked and malicious course of life to any that hath gone before her : a very dangerous witch of long continuance , generally suspected and feared in all parts of the countrie , and of all good people neare her , and not without great cause : for whosoeuer gaue her any iust occasion of offence , shee tormented with great miserie , or cut off their children , goods , or friends . this wicked and vngodly witch reuenged her furie vpon goods , so that euery one neare her sustained great losse . i place her in the end of these notorious witches , by reason her iudgement is of an other nature , according to her offence ; yet had not the fauour and mercie of the iurie beene more then her desert , you had found her next to old dembdike ; for this is the third time shee is come to receiue her triall ; one time for murder by witch-craft ; an other time for bewitching a neighbour ; now for goods . how long shee hath beene a witch , the deuill and shee knowes best . the accusations , depositions , and particular examinations vpon record against her are infinite , and were able to fill a large volume ; but since shee is now only to receiue her triall for this last offence . i shall proceede against her in order , and set forth what matter we haue vpon record , to charge her withall . this margaret pearson , prisoner in the castle at lancaster : being brought to the barre before the great seat of iustice ; was there according to the course and order of the law indicted and arraigned , for that shee had practised , exercised , and vsed her diuellish and wicked arts , called witchcrafts , inchantments , charmes and sorceries , and one horse or mare of the goods and chattels of one dodgeson of padiham , in the countie of lancaster , wickedly , maliciously , and voluntarily did kill . contra formam statuti , &c. et contra pacem dicti domini regis . &c. vpon her arraignement to this indictment , shee pleaded not guiltie ; and for the triall of her life put her selfe vpon god and her countrie . so as now the gentlemen of the iurie of her offence and death , stand charged with her as with others . the euidence against margaret pearson , prisoner at the barre . the examination and euidence of anne whittle , alias chattox . against margaret pearson , prisoner at the barre . the said anne chattox being examined saith , that the wife of one pearson of paddiham , is a very euill woman , and confessed to this examinate , that shee is a witch , and hath a spirit which came to her the first time in likenesse of a man , and clouen footed , and that shee the said pearsons wife hath done very much harme to one dodgesons goods , who came in at a loope-hole into the said dodgesons stable , and shee and her spirit together did sit vpon his horse or mare , vntill the said horse or mare died . and likewise , that shee the said pearsons wife did confesse vnto her this examinate , that shee bewitched vnto death one childers wife , and her daughter , and that shee the said pearsons wife is as ill as shee . the examination of iennet booth , of paddiham , in the countie of lancaster , the ninth day of august . before nicholas bannester , esquire ; one of his maiesties iustices of peace in the countie of lancaster . iennet , the wife of iames booth , of paddiham , vpon her oath saith , that the friday next after , the said pearsons wife , was committed to the gaole at lancaster , this examinate was carding in the said pearsons house , hauing a little child with her , and willed the said margerie to giue her a little milke , to make her said child a little meat , who fetcht this examinate some , and put it in a pan ; this examinat meaning to set it on the fire , found the said fire very ill , and taking vp a stick that lay by her , and brake it in three or foure peeces , and laid vpon the coales to kindle the same , then set the pan and milke on the fire : and when the milke was boild to this examinates content , she tooke the pan wherein the milke was , off the said fire , and with all , vnder the bottome of the same , there came a toade , or a thing very like a toade , and to this examinates thinking came out of the fire , together with the said pan , and vnder the bottome of the same , and that the said margerie did carrie the said toade out of the said house in a paire of tonges ; but what shee the said margerie did therewith , this examinate knoweth not . after this were diuers witnesses examined against her in open court , viua voce , to proue the death of the mare , and diuers other vild and odious practises by her committed , who vpon their examinations made it so apparant to the iurie as there was no question ▪ but because the fact is of no great importance , in respect her life is not in question by this indictment , and the depositions and examinations are many , i leaue to trouble you with any more of them , for being found guiltie of this offence , the penaltie of the law is as much as her good ▪ neighbours doe require , which is to be deliuered from the companie of such a dangerous , wicked , and malicious witch . ⸫ the arraignment and triall of isabel robey in the countie of lancaster , for witch-craft : vpon wednesday the nineteenth of august , . at the assizes and generall gaole-deliuery , holden at lancaster . before sir edvvard bromley , knight , one of his maiesties iustices of assizes at lancaster . isabel robey . thus at one time may you behold witches of all sorts from many places in this countie of lancaster which now may lawfully bee said to abound asmuch in witches of diuers kindes as seminaries , iesuites , and papists . here then is the last that came to act her part in this lamentable and wofull tragedie , wherein in his maiestie hath lost somany subjects , mothers their children , fathers their friends , and kinsfolkes the like whereof of hath not beene set forth in any age . what hath the kings maiestie written and published in his daemonologie , by way of premonition and preuention , which hath not here by the first or last beene executed , put in practise or discouered ? what witches haue euer vpon their arraignement and trial made such open liberall and voluntarie declarations of their liues , and such confessions of their offences : the manner of their attempts and their bloudie practises , their meetings , consultations and what not ? therefore i shall now conclude with this isabel robey who is now come to her triall . this isabel robey prisoner in the castle at lancaster being brought to the barre before the great seat of iustice was there according to the former order and course indicted and arraigned , for that shee felloniously had practised , exercised and vsed her deuilish and wicked artes called witchcrafts , inchantmnnts , charmes and sorceries . vpon her arraignment to this indictment she pleaded not guiltie , and for the triall of her life , put her selfe vpon god and her countrie . so as now the gentlemen of the iurie of life and death stand charged with her as with others . the euidence against isabel robey prisoner at the barre . the examination of peter chaddock of windle , in the countie of lancaster : taken at windle aforesaid , the . day of iuly . anno reg. regis iacobi , angliae , &c. decimo ▪ & scotiae xlv . before sir thomas gerrard knight , and barronet . one of his maiesties iustices of the peace within the said countie . the said examinate vpon his oath saith , that before his marriage hee heard say that the said isabel robey was not pleased that hee should marrie his now wife : whereupon this examinate called the said isabel witch , and said that hee did not care for her . then within two dayes next after this examinate was sore pained in his bones : and this examinate hauing occasion to meete master iohn hawarden at peaseley crosse , wished one thomas lyon to goe thither with him , which they both did so ; but as they came home-wards , they both were in euill case . but within a short time after , this examinate and the said thomas lyon were both very well amended . and this examinate further saith , that about foure yeares last past , his now wife was angrie with the said isabel , shee then being in his house , and his said wife thereupon went out of the house , and presently after that the said isabel went likewise out of the house not well pleased , as this examinate then did thinke , and presently after vpon the same day , this examinate with his said wife working in the hay , a paine and a starknesse fell into the necke of this examinat which grieued him very whereupon this examinate sent to one iames a glouer , which then dwelt in windle , and desired him to pray for him , and within foure or fiue dayes next after this examinate did mend very well . neuerthelesse this examinate during the same time was very sore pained , and so thirstie withall , and hot within his body , that hee would haue giuen any thing hee had , to haue slaked his thirst , hauing drinke enough in the house , and yet could not drinke vntill the time that the said iames the glouer came to him , and this examinate then said before the said glouer , i would to god that i could drinke , where upon the said glouer said to this examinate , take that drinke , and in the name of the father , the sonne , and the holy ghost , drinke it , saying ; the deuill and witches are not able to preuaile against god and his word , whereupon this examinate then tooke the glasse of drinke , and did drinke it all , and afterwards mended very well , and so did continue in good health , vntill our ladie day in lent was twelue moneth or thereabouts , since which time this examinate saith , that hee hath beene sore pained with great warch in his bones , and all his limmes , and so yet continueth , and this examinate further saith , that his said warch and paine came to him rather by meanes of the said isabel robey , then otherwise , as he verily thinketh . the examination of iane wilkinson , wife of francis wilkinson , of windle aforesaid : taken before the said sir thomas gerrard , knight and barronet , the day and place aforesaid . against the said isabel robey . the said examinate vpon her oath saith , that vpon a time the said isabel robey asked her milke , and shee denied to giue her any : and afterwards shee met the said isabel , whereupon this examinate waxed afraid of her , and was then presently sick , and so pained that shee could not stand , and the next day after this examinate going to warrington , was suddenly pinched on her thigh as shee thought , with foure fingers & a thumbe twice together , and thereupon was sicke , in so much as shee could not get home but on horse-backe , yet soone after shee did mend . the examination of margaret lyon wife of thomas lyon the yonger , of windle aforesaid : taken before the said sir thomas gerrard , knight and barronet , the day and place aforesaid . against the said isabel robey . the said margaret lyon vpon her oath saith , that vpon a time isabel robey came into her house and said that peter chaddock should neuer mend vntill he had asked her forgiuenesse ; and that shee knew hee would neuer doe : whereupon this examinate said , how doe you know that , for he is a true christian , and hee would aske all the world forgiuenesse ? then the said isabel said , that is all one , for hee will neuer aske me forgiuenesse , therefore hee shall neuer mend ; and this examinate further saith , that shee being in the house of the said peter ▪ chaddock , the wife of the said peter , who is god-daughter of the said isabel , and hath in times past vsed her companie much , did affirme , that the said peter was now satisfied , that the said isabel robey was no witch , by sending to one halseworths , which they call a wiseman , and the wife of the said peter then said , to abide vpon it , i thinke that my husband will neuer mend vntill hee haue asked her forgiuenesse , choose him whether hee will bee angrie or pleased , for this is my opinion : to which he answered , when he did need to aske her forgiuenesse , he would , but hee thought hee did not need , for any thing hee knew : and yet this examinate further saith , that the said peter chaddock had very often told her , that he was very afraid that the said isabel had done him much hurt ; and that he being fearefull to meete her , he hath turned backe at such time as he did meet her alone , which the said isabel hath since then affirmed to be true , saying , that hee the said peter did turne againe when he met her in the lane. the examination of margaret parre wife of hvgh parre of windle aforesaid . taken before the said sir thomas gerard knight and baronet , the day and place aforesaid . against the said isabel robey . the said examinate vpon her oath saith , that vpon a time , the said isabel robey came to her house , and this examinate asked her how peter chaddock did , and the said isabel answered shee knew not , for shee went not to see , and then this examinate asked her how iane wilkinson did , for that she had beene lately sicke and suspected to haue beene bewitched : then the said isabel said twice together , i haue bewitched her too : and then this examinate said that shee trusted shee could blesse her selfe from all witches and defied them ; and then the said isabel said twice together , would you defie me ? & afterwards the said isabel went away not well pleased . here the gentlemen of the last iurie of life and death hauing taken great paines , the time being farre spent , and the number of the prisoners great , returned into the court to deliuer vp their verdict against them as followeth . viz. the verdict of life and death . who vpon their oathes found the said isabel robey guiltie of the fellonie by witch-craft , contained in the indictment against her . and margaret pearson guiltie of the offence by witch-craft , contained in the indictment against her . whereupon master couell was commaunded by the court in the afternoone to bring forth all the prisoners that stood conuicted , to receiue their iudgment of life and death . for his lordship now intended to proceed to a finall dispatch of the pleas of the crowne . and heere endeth the arraignement and triall of the witches at lancaster . thus at the length haue we brought to perfection this intended discouery of witches , with the arraignement and triall of euery one of them in order , by the helpe of almightie god , and this reuerend iudge ; the lanterne from whom i haue receiued light to direct me in this course to the end . and as in the beginning , i presented vnto their view a kalender containing the names of all the witches : so now , i shall present vnto you in the conclusion and end , such as stand conuicted , and come to the barre to receiue the iudgement of the law for their offences , and the proceedings of the court against such as were acquitted , and found not guiltie : with the religious exhortation of this honorable iudge , as eminent in gifts and graces as in place and preeminence , which i may lawfully affirme without base flattery ( the canker of all honest and worthie minds ) drew the eyes and reuerend respect of all that great audience present , to heare their iudgement , and the end of these proceedings . the prisoners being brought to the barre . the court commanded three solemne proclamations for silence , vntill iudgement for life and death were giuen . whereupon i presented to his lordship the names of the prisoners in order , which were now to receiue their iudgement . * ⁎ * ¶ the names of the prisoners at the barre to receiue their judgement of life and death . anne whittle , alias chattox . elizabeth deuice . james deuice . anne redferne . alice nutter . katherine hewet . john bulcock . jane bulcock . alizon deuice . isabel robey . the ivdgement of the right honorable sir edvvard bromley , knight , one of his maiesties iustices of assize at lancaster vpon the witches conuicted , as followeth . there is no man aliue more vnwilling to pronounce this wofull and heauy iudgement against you , then my selfe : and if it were possible , i would to god this cup might passe from me . but since it is otherwise prouided , that after all proceedings of the law , there must be a iudgement ; and the execution of that iudgement must succeed and follow in due time : i pray you haue patience to receiue that which the law doth lay vpon you . you of all people haue the least cause to complaine : since in the triall of your liues there hath beene great care and paines taken , and much time spent : and very few or none of you , but stand conuicted vpon your owne voluntarie confessions and examinations , ex ore proprio : few witnesses examined against you , but such as were present , and parties in your assemblies . nay i may further affirme , what persons of your nature and condition , euer were arraigned and tried with more solemnitie , had more libertie giuen to pleade or answere to euerie particular point of euidence against you ? in conclusion such hath beene the generall care of all , that had to deale with you , that you haue neither cause to be offended in the proceedings of the iustices , that first tooke paines in these businesses , nor with the court that hath had great care to giue nothing in euidence against you , but matter of fact ; sufficient matter vpon record , and not to induce , or leade the iurie to finde any one of you guiltie vpon mâtter of suspition or presumption , nor with the witnesses who haue beene tried , as it were in the fire : nay , you cannot denie but must confesse what extraordinarie meanes hath beene vsed to make triall of their euidence , and to discouer the least intended practice in any one of them , to touch your liues vniustly . as you stand simply ( your offences and bloudie practises not considered ) your fall would rather moue compassion , then exasperate any man. for whom would not the ruine of so many poore creatures at one time , touch , as in apparance simple , and of little vnderstanding ? but the bloud of those innocent children , and others his maiesties subiects , whom cruelly and barbarously you haue murdered , and cut off , with all the rest of your offences , hath cryed out vnto the lord against you , and sollicited for satisfaction and reuenge , and that hath brought this heauie iudgement vpon you at this time . it is therefore now time no longer wilfully to striue , both against the prouidence of god , and the iustice of the land : the more you labour to acquit your selues , the more euident and apparant you make your offences to the world. and vnpossible it is that they shall either prosper or continue in this world , or receiue reward in the next , that are stained with so much innocent bloud . the worst then i wish to you , standing at the barre conuicted , to receiue your iudgement , is , remorse , and true repentance , for the safegard of your soules , and after ▪ an humble , penitent , and heartie acknowledgement of your grieuous sinnes and offences committed both against god and man. first , yeeld humble and heartie thankes to almightie god for taking hold of you in your beginning , and making stay of your intended bloudie practises ( although god knowes there is too much done alreadie ) which would in time haue cast so great a weight of iudgement vpon your soules . then praise god that it pleased him not to surprize or strike you suddenly , euen in the execution of your bloudie murthers , and in the middest of your wicked practises , but hath giuen you time , and takes you away by a iudiciall course and triall of the law. last of all , craue pardon of the world , and especially of all such as you haue iustly offended , either by tormenting themselues , children , or friends , murder of their kinsfolks , or losse of any their goods . and for leauing to future times the president of so many barbarous and bloudie murders , with such meetings , practises , consultations , and meanes to execute reuenge , being the greatest part of your comfort in all your actions , which may instruct others to hold the like course , or fall in the like sort : it only remaines i pronounce the iudgement of the court against you by the kings authoritie , which is ; you shall all goe from hence to the castle , from whence you came ; from thence you shall bee carried to the place of execution for this countie : where your bodies shall bee hanged vntill you be dead ; and god have mercie vpon yovr sovles : for your comfort in this world i shall commend a learned and worthie preacher to instruct you , and prepare you for an other world : all i can doe for you is to pray for your repentance in this world , for the satisfaction of many ; and forgiuenesse in the next world , for sauing of your soules . and god graunt you may make good vse of the time you haue in this world , to his glorie and your owne comfort . margaret pearson . the iudgement of the court against you , is , you shall stand vpon the pillarie in open market , at clitheroe , paddiham , whalley , and lancaster , foure market dayes , with a paper vpon your head , in great letters , declaring your offence , and there you shall confesse your offence , and after to remaine in prison for one yeare without baile , and after to be bound with good suerties , to be of the good behauiour . to the prisoners found not guiltie by the ivries . elizabeth astley . john ramsden . alice gray . isabel sidegraues . lawrence hay . to you that are found not guiltie , and are by the law to bee acquited , presume no further of your innocencie then you haue iust cause : for although it pleased god out of his mercie , to spare you at this time , yet without question there are amongst you , that are as deepe in this action , as any of them that are condemned to die for their offences : the time is now for you to forsake the deuill : remember how , and in what sort hee hath dealt with all of you : make good vse of this great mercie and fauour : and pray vnto god you fall not againe : for great is your happinesse to haue time in this world , to prepare your selues against the day when you shall appeare before the great iudge of all . notwithstanding , the iudgement of the court , is , you shall all enter recognizances with good sufficient suerties , to appeare at the next assizes at lancaster , and in the meane time to be of the good behauiour . all i can say to you : jennet bierley , ellen bierley , jane southworth , is , that god hath deliuered you beyond expectation , i pray god you may vse this mercie and fauour well ; and take heed you fall not hereafter : and so the court doth order you shall be deliuered . what more can bee written or published of the proceedings of this honorable court : but to conclude with the execution of the witches , who were executed the next day following at the common place of execution , neare vnto lancaster . yet in the end giue mee leaue to intreate some fauour that haue beene afraid to speake vntill my worke were finished . if i haue omitted any thing materiall , or published any thing imperfect , excuse me for that i haue done : it was a worke imposed vpon me by the iudges in respect i was so wel instructed in euery particular . in hast i haue vndertaken to finish it in a busie tearme amongst my other imploiments . my charge was to publish the proceedings of iustice , and matter of fact , wherein i wanted libertie to write what i would , and am limited to set forth nothing against them , but matter vpon record , euen in their owne countrie tearmes , which may seeme strange . and this i hope will giue good satisfaction to such as vnderstand how to iudge of a businesse of this nature . such as haue no other imploiment but to question other mens actions , i leaue them to censure what they please , it is no part of my profession to publish any thing in print , neither can i paint in extraordinarie tearmes . but if this discouerie may serue for your instruction , i shall thinke my selfe very happie in this seruice , and so leaue it to your generall censure . da ueniam ignoto non displicuisse meretur , festinat studijs qui placuisse tibi . the arraignement and triall of iennet preston , of gisborne in craven , in the countie of yorke . at the assises and generall gaole ▪ deliuerie holden at the castle of yorke in the countie of yorke , the xxvij . day of iuly last past , anno regni regis iacobi angliae , &c. decimo , & scotiae quadragesimo quinto . before sir iames altham knight , one of the barons of his maiesties court of exchequer ; and sir edvvard bromley knight , another of the barons of his maiesties court of exchequer ; his maiesties iustices of assise , oyer and terminer , and generall gaole-deliuerie , in the circuit of the north-parts . london , printed by w. stansby for iohn barnes , and are to be sold at his shoppe neere holborne conduit , . the arraignment and triall of iennet preston of gisborne in crauen , in the countie of yorke , at the assises and generall gaole-deliuerie , holden at the castle of yorke , in the countie of yorke , the seuen and twentieth day of iuly last past . anno regni regis iacobi angliae &c. decimo & scotiae xlvj . jennet preston . many haue vndertaken to write great discourses of witches and many more dispute and speake of them . and it were not much if as many wrote of them as could write at al , to set forth to the world the particular rites and secrets of their vnlawfull artes , with their infinite and wonderfull practises which many men little feare till they seaze vpon them . as by this late wonderfull discouerie of witches in the countie of lancaster may appeare , wherein i find such apparant matter to satisfie the world , how dangerous and malitious a witch this iennet preston was , how vnfit to liue , hauing once so great mercie extended to her : and againe to reuiue her practises , and returne to her former course of life , that i thinke it necessarie not to let the memorie of her life and death die with her ; but to place her next to her fellowes and to set forth the arraignement triall and conuiction of her , with her offences for which she was condemned and executed . and a though shee died for her offence before the rest , i yet can afford her no better place then in the end of this booke in respect the proceedings was in an other countie ; you that were husband to this iennet preston ; her friends and kinsfolkes , who haue not beene sparing to deuise so scandalous a slander out of the malice of your hearts , as that shee was maliciously prosecuted by master lister and others ; her life vniustly taken away by practise ; and that ( euen at the gallowes where shee died impenitent and void of all feare or grace ) she died an innocent woman , because she would confesse nothing : you i say may not hold it strange , though at this time , being not only moued in conscience , but directed , for example sake , with that which i haue to report of her , i suffer you not to wander any further ; but with this short discourse oppose your idle conceipts able to seduce others : and by charmes of imputations and slander , laid vpon the iustice of the land , to cleare her that was iustly condemned and executed for her offence ; that this iennet preston was for many yeares well thought of and esteemed by master lister who afterwardes died for it had free accesse to his house , kind respect and entertainment ; nothing denied her she stood in need of . which of you that dwelleth neare them in crauen but can and will witnesse it ? which might haue incouraged a woman of any good condition to haue runne a better course . the fauour and goodnesse of this gentleman master lister now liuing , at his first entrance after the death of his father extended towards her , and the reliefe she had at all times , with many other fauours that succeeded from time to time , are so palpable and euident to all men as no man can denie them . these were sufficient motiues to haue perswaded her from the murder of so good a friend . but such was her execrable ingratitude , as euen this grace and goodnesse was the cause of his miserable and vntimely death . and euen in the beginning of his greatest fauours extended to her , began shee to worke this mischiefe , according to the course of all witches . this iennet preston , whose arraignment and triall , with the particular euidence against her i am now to set forth vnto you , one that liued at gisborne in crauen , in the countie of yorke , neare master lister of westbie , against whom she practised much mischiefe ; for hauing cut off thomas lister esquire , father to this gentleman now liuing , shee reuenged her selfe vpon his sonne : who in short time receiued great losse in his goods and cattell by her meanes . these things in time did beget suspition , and at the assizes and generall gaole deliuerie holden at the castle of yorke in lent last past , before my lord bromley , shee was indicted and arraigned for the murder of a child of one dodg-sonnes , but by the fauour and mercifull consideration of the iurie thereof acquited . but this fauour and mercie was no sooner extended towardes her , and shee set at libertie , but shee began to practise the vtter ruine and ouerthrow of the name and bloud of this gentleman . and the better to execute her mischiefe and wicked intent , within foure dayes after her deliuerance out of the castle at yorke , went to the great assembly of witches at malking-tower vpon good-friday last : to pray aide and helpe , for the murder of master lister , in respect he had prosecuted against her at the same assizes . which it pleased god in his mercie to discouer , and in the end , howsoeuer he had blinded her , as he did the king of aegypt and his instruments , for the brighter euidence of his own powerfull glory ; yet by a iudiciall course and triall of the law , cut her off , and so deliuered his people from the danger of her deuilish and wicked practises : which you shall heare against her , at her arraignement and triall , which i shall now set forth to you in order as it was performed , with the wonderfull signes and tokens of god , to satisfie the iurie to finde her guiltie of this bloudie murther , committed foure yeares since . indictment . this iennet preston being prisoner in the castle at yorke , and indicted , for that shee felloniously had practised , vsed , and exercised diuerse wicked and deuillish arts , called witchcrafts , inchauntments , charmes , and sorceries , in and vpon one thomas lister of westby in crauen , in the countie of yorke esquire , and by force of the same witchcraft felloniously the said thomas lister had killed , contra pacem &c. beeing at the barre , was arraigned . to this indictment vpon her arraignement , shee pleaded not guiltie , and for the triall of her life put her selfe vpon god and her countrey . whereupon my lord altham commaunded master sheriffe of the countie of yorke , in open court to returne a iurie of sufficient gentlemen of vnderstanding , to passe betweene our soueraigne lord the kings majestie and her , and others the prisoners , vpon their liues and deaths ; who were afterwards sworne , according to the forme and order of the court , the prisoner being admitted to her lawfull challenge . which being done , and the prisoner at the barre to receiue her tryall , master heyber , one of his maiesties iustices of peace in the same county , hauing taken great paines in the proceedings against her ; and being best instructed of any man of all the particular points of euidence against her , humbly prayed , the witnesses hereafter following might be examined against her , and the seuerall examinations , taken before master nowel , and certified , might openly bee published against her ; which hereafter follow in order , viz. the euidence for the kings maiestie against iennet preston , prisoner at the barre . hereupon were diuerse examinations taken and read openly against her , to induce and satisfie the gentlemen of the iurie of life and death , to finde she was a witch ; and many other circumstances for the death of m. lister . in the end anne robinson and others were both examined , who vpon their oathes declared against her , that m. lister lying in great extremitie , vpon his death-bedde , cried out vnto them that stood about him ; that iennet preston was in the house , looke where shee is , take hold of her : for gods sake shut the doores , and take her , shee cannot escape away . looke about for her , and lay hold on her , for shee is in the house : and so cryed very often in his great paines , to them that came to visit him during his sicknesse . anne robinson , and thomas lister being examined further , they both gaue this in euidence against her , that when master lister lay vpon his death-bedde , hee cryed out in great extremitie ; iennet preston lyes heauie vpon me , prestons wife lyes heauie vpon me ; helpe me , helpe me : and so departed , crying out against her . these , with many other witnesses , were further examined , and deposed , that iennet preston , the prisoner at the barre , being brought to m. lister after hee was dead , & layd out to be wound vp in his winding-sheet , the said iennet preston comming to touch the dead corpes , they bled fresh bloud presently , in the presence of all that were there present : which hath euer beene held a great argument to induce a iurie to hold him guiltie that shall be accused of murther , and hath seldome , or neuer , fayled in the tryall . but these were not alone : for this wicked and bloud-thirstie witch was no sooner deliuered at the assises holden at yorke in lent last past , being indicted , arraigned , and by the fauor and mercie of the iurie found not guiltie , for the murther of a child by witch-craft : but vpon the friday following , beeing good-friday , shee rode in hast to the great meeting at malking-tower , and there prayed aide for the murther of m. thomas lister : as at large shall appeare , by the seuerall examinations hereafter following ; sent to these assises from master nowel and other his majesties iustices of peace in the countie of lancaster , to be giuen in euidence against her , vpon her triall , viz. the examination and euidence of iames device , of the forrest of pendle , in the countie of lancaster , labourer , taken at the house of iames wilsey , of the forrest of pendle in the countie of lancaster , the seuen and twentieth day of aprill , anno reg. regis iacobi angliae , &c. decimo ac scotiae quadragesimo quinto . before roger novvel , and nicholas banester , esquires , two of his maiesties iustices of the peace within the countie of lancaster , viz. this examinate saith , that vpon good-friday last about twelue of the clocke in the day-time , there dined in this examinates said mothers house a number of persons , whereof three were men , with this examinate , and the rest women : and that they met there for these three causes following ( as this examinates said mother told this examinate ) : first was for the naming of the spirit , which alizon deuice , now prisoner at lancaster , had , but did not name him , because shee was not there . the second cause was for the deliuery of his said grand-mother , this examinates said sister alizon , the said anne chattox , and her daughter redferne : killing the gaoler at lancaster ; and before the next assizes to blow vp the castle there ; to that end the aforesaid prisoners might by that meanes make an escape and get away . all which this examinate then heard them conferre of . and the third cause was , for that there was a woman dwelling in gisburne parish , who came into this examinates said grand-mothers house , who there came , and craued assistance of the rest of them that were then there , for the killing of master lister of westby : because , as she then said , he had borne malice vnto her , and had thought to haue put her away at the last assizes at yorke ; but could not . and then this examinat heard the said woman say , that her power was not strong enough to doe it her selfe , being now lesse then before-time it had beene . and he also further saith , that the said prestons wife had a spirit with her like vnto a white foale , with a blacke-spot in the forehead . and further , this examinat saith , that since the said meeting , as aforesaid , this examinate hath beene brought to the wife of one preston in gisburne parish aforesaid , by henry hargreiues of goldshey to see whether shee was the woman that came amongst the said witches , on the said last good-friday , to craue their aide and assistance for the killing of the said master lister : and hauing had full view of her ; hee this examinate confesseth , that she was the selfe-same woman which came amongst the said witches on the said last good-friday , for their aide for the killing of the said master lister ; and that brought the spirit with her , in the shape of a white foale , as aforesaid . and this examinate further saith , that all the said witches went out of the said house in their owne shapes and likenesses , and they all , by that they were forth of the doores , were gotten on horse-backe like vnto foales , some of one colour , some of another , and prestons wife was the last ; and when she got on horsebacke , they all presently vanished out of this examinats sight : and before their said parting away , they all appointed to meete at the said prestons wifes house that day twelue-month ; at which time the said prestons wife promised to make them a great feast ; and if they had occasion to meet in the meane time , then should warning bee giuen that they all should meete vpon romles-moore . and this examinate further saith , that at the said feast at malking-tower , this examinat heard them all giue their consents to put the said master thomas lister of westby to death : and after master lister should be made away by witchcraft , then al the said witches gaue their consents to ioyne altogether to hancke master leonard lister , when he should come to dwell at the sowgill , and so put him to death . the examination of henrie hargreives of goldshey-booth , in the forrest of pendle , in the countie of lancaster yeoman , taken the fifth day of may , anno reg. regis iacobi angliae , &c. decimo , ac scociae quadragesimo quinto . before roger novvel , nicholas bannester , and robert holden , esquires ; three of his maiesties iustices of peace within the said countie . this examinat vpon his oath saith , that anne whittle , alias chattox , confessed vnto him , that she knoweth one prestons wife neere gisburne , and that the said prestons wife should haue beene at the said feast , vpon the said good-friday , and that shee was an ill woman , and had done master lister of westby great hurt . the examination of elizabeth device , mother of iames device , taken before roger novvell and nicholas banester , esquires , the day and yeare aforesaid , viz. the said elizabeth deuice vpon her examination confesseth . that vpon good-friday last , there dined at this examinats house , which she hath said are witches , and doth verily thinke them to be witches ; and their names are those whom iames deuice hath formerly spoken of to be there . she also confesseth in all things touching the killing of master lister of westby , as the said iames deuice hath before confessed . and the said elizabeth deuice also further saith , that at the said meeting at malking-tower , as aforesaid , the said katherine hewyt and iohn bulcock , with all the rest then there , gaue their consents , with the said prestons wife , for the killing of the said master lister . and for the killing of the said master leonard lister , she this examinate saith in all things , as the said iames deuice hath before confessed in his examination . the examination of iennet device , daughter of elizabeth late wife of iohn device , of the forrest of pendle , in the countie of lancaster , about the age of nine yeares or thereabouts , taken the day and yeare aboue-said : before roger novvel and nicholas banester , esquires , two of his maiesties iustices of peace in the countie of lancaster . the said examinate vpon her examination saith , that vpon good-friday last there was about twenty persons , whereof only two were men , to this examinats remembrance , at her said grand ▪ mothers house , called malking-tower aforesaid , about twelue of the clocke : all which persons , this examinates said mother told her were witches , and that she knoweth the names of diuers of the said witches . after all these examinations , confessions , and euidence , deliuered in open court against her , his lordship commanded the iurie to obserue the particular circumstances ; first , master lister in his great extremitie , to complaine hee saw her , and requested them that were by him to lay hold on her . after he cried out shee lay heauie vpon him , euen at the time of his death . but the conclusion is of more consequence then all the rest , that iennet preston being brought to the dead corps , they bled freshly , and after her deliuerance in lent , it is proued shee rode vpon a white foale , and was present in the great assembly at malkin tower with the witches , to intreat and pray for aide of them , to kill master lister , now liuing , for that he had prosequuted against her . and against these people you may not expect such direct euidence , since all their workes are the workes of darkenesse , no witnesses are present to accuse them , therefore i pray god direct your consciences . after the gentlemen of the iurie of life and death had spent the most part of the day , in consideration of the euidence against her , they returned into the court and deliuered vp their verdict of life and death . ⸫ the verdict of life and death . who found iennet preston guiltie of the fellonie and murder by witch-craft of thomas lister , esquire ; conteyned in the indictment against her , &c. afterwards , according to the course and order of the lawes , his lordship pronounced iudgement against her to bee hanged for her offence . and so the court arose . here was the wonderfull discouerie of this iennet preston , who for so many yeares had liued at gisborne in crauen , neare master lister : one thing more i shall adde to all these particular examinations , and euidence of witnesses , which i saw , and was present in the court at lancaster , when it was done at the assizes holden in august following . my lord bromley being very suspicious of the accusation of iennet deuice , the little wench , commanded her to looke vpon the prisoners that were present , and declare which of them were present at malkin tower , at the great assembly of witches vpon good-friday last : shee looked vpon and tooke many by the handes , and accused them to be there , and when shee had accused all that were there present , shee told his lordship there was a woman that came out of crauen that was amongst the witches at that feast , but shee saw her not amongst the prisoners at the barre . what a singular note was this of a child , amongst many to misse her , that before that time was hanged for her offence , which shee would neuer confesse or declare at her death ? here was present old preston her husband , who then cried out and went away : being fully satisfied his wife had iustice , and was worthie of death . to conclude then this present discourse , i heartilie desire you , my louing friends and countrie-men , for whose particular instructions this is added to the former of the wonderfull discouerie of witches in the countie of lancaster : and for whose particular satisfaction this is published ; awake in time , and suffer not your selues to be thus assaulted . consider how barbarously this gentleman hath been dealt withall ; and especially you that hereafter shall passe vpon any iuries of life and death , let not your conniuence , or rather foolish pittie , spare such as these , to exequute farther mischiefe . remember that shee was no sooner set at libertie , but shee plotted the ruine and ouerthrow of this gentleman , and his whole familie . expect not , as this reuerend and learned iudge saith , such apparent proofe against them , as against others , since all their workes , are the workes of darkenesse : and vnlesse it please almightie god to raise witnesses to accuse them , who is able to condemne them ? forget not the bloud that cries out vnto god for reuenge , bring it not vpon your owne heads . neither doe i vrge this any farther , then with this , that i would alwaies intreat you to remember , that it is as great a crime ( as salomon sayth , prov. ) to condemne the innocent , as to let the guiltie escape free . looke not vpon things strangely alledged , but iudiciously consider what is justly proued against them . and that as well all you that were witnesses , present at the arraignement and triall of her , as all other strangers , to whome this discourse shall come , may take example by this gentleman to prosecute these hellish furies to their end : labor to root them out of the commonwealth , for the common good of your countrey . the greatest mercie extended to them , is soone forgotten . god graunt vs the long and prosperous continuance of these honorable and reuerend iudges , vnder whose gouernment we liue in these north parts : for we may say , that god almightie hath singled them out , and set them on his seat , for the defence of iustice . and for this great deliuerance , let vs all pray to god almightie , that the memorie of these worthie iudges may bee blessed to all posterities . finis . notes, typically marginal, from the original text notes for div a -e euening . notes for div a -e her owne examination her spirit . executed at yorke the last assises . dandy . notes for div a -e anne redferne the witch . alice nutter the prisoner . a relation of the diabolical practices of above twenty wizards and witches of the sheriffdom of renfrew in the kingdom of scotland, contain'd in their tryalls, examinations, and confessions, and for which several of them have been executed this present year, approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a relation of the diabolical practices of above twenty wizards and witches of the sheriffdom of renfrew in the kingdom of scotland, contain'd in their tryalls, examinations, and confessions, and for which several of them have been executed this present year, t. p. renfrewshire. commissioners for inquiring into the witchcraft in the sheriffdom. p. printed for hugh newman ..., london : [ ] reproduction of original in huntington library. [epistle] to sir t.m. [signed: t.p.] -- a narative of the recognition taken by the commissioners, appointed by the lords of his majesties privy-council, for enquiring into the witchcrafts, and witches, in the shirrifdom of renfrew; with relation to the afflicted case of christian shaw, daughter to the laird of bargarren -- the copy of a letter sent, from bargarrans lady to him. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng shaw, christian, b. ? witchcraft -- scotland -- renfrewshire. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion a relation of the diabolical practices of above twenty wizards and witches of the sheriffdom of renfrew in the kingdom of scotland . contain'd , in their tryalls , examinations , and confessions ; and for which several of them have been executed this present year , . london , printed for hugh newman at the grashopper in the poultry . to sir t. m. sir , according to your request , i send you inclos'd the proceedings of the commissioners appointed by the lords of his majestys most honourable privy councill , for enquiring into the witches and witchcrafts in the shiriffdome of renfrew , of which i have had opportunity of knowing more than many others , as having been with the commissioners on the tryalls ; and shall add nothing here , save what passed at the first dyet of the tryall , which was at paislaw , where were met of the commissioners , my lord blantyre , my lord halcraig , sir iohn maxwell of polock , mr. francis montgomery , blackhall , duchall , with several others , to the number of eleven . there was deputed in the room of the king's advocate , three advocates , viz. mr. john menzies , mr. grant and mr. stuart . the panalls being in number , were frequently call'd to see if they could be brought to confession ; they were confronted with bargarens daughter , and the three little confessors , elizabeth anderson , and the two lindsays . but they still deny'd all : which put the court to cull out of them , against whom threatnings , and some malifice following could be proven . these were margaret lang , in cartinpan , a woman famous for religion , ever since the year of god , and really a person of extraordinary gravity and wisdom ; i know not whether to call it natural or diabolical ; but i have never heard a woman speak so gravely , pertinently , and religiously both to the ministers and judges then she did . the other were katharine campbell , agnes nasmith , john and james lindsays , agnes fostur , and margaret fulton : this kate cambell is a young well-favour'd lass , years of age ; but the rest most part old , both men and women . the commissioners , after their first assay to have them confess , before they brought them to a formal tryal , would have them try'd by pricking , which really to me seems strange , for there was not any of them , save margaret fulton , but marks were found on them , which were altogether incensible , that a needle of inches length was frequently put in without their knowledge , nor would any blood come from these places , and tho many , especially doctors , ridicul'd these as storys , yet after we cal'd dr. bisbin and baird , and let them see a needle of a great length put into the top of one of the vertibrae of the back , and one into margaret lang , a handbreadth beneath her ribbs in the region of the lower belly , they both thought it wonderful , being in a place where , in another woman , the needle could not but peirce the gutts : all the other were also prickt and marks found in most of them . but i was most concern'd for martha semple daughter to margaret lang , who was most exactly search'd twice , yet no mark found ; tho the pricker mist not to search the very soles of her feet and other more secret places , for when there was any difficulty to find the mark they did quite uncloath them , but then it was in a room , and not publickly , before one or two of the justices , a minister , one of the advocatrs , and the clark , my lord halcraig and i were only present with martha ; but realy she is as well favourd and gentile a lass as you 'l look on , and about or years of age , i took up mr. wylie to her to see if he could bring her to any confession , he spoke long to her but she deny'd all notwithstanding of what you see in the encloased paper , but she was the only person amongst them all that ever i saw weep . they were at last on the th . of april to have been brought to their tryall , after or days triflling with them by pricking , and to bring some of them to confession , but just as the assize was constitute they mov'd to have a little more time to provide themselves advocates , which the justices yeilded to , and adjourn'd to the d. tuesday of may , and in this interval the two brothers did confess , and upon examination said the same things that the two lindsays and anderson had declared , as you have it in the within paper . another man also confes'd , but the devil strangled him in prison , for he was found fitting in a chair with a cord about his neck but slack and ty'd to no thing . after the adjournment the judges met again , and having sufficient evidence of several mallefices done by each of the seaven above-named , with the testimonys of the five confessing witches , all concuring in the same acts , sentenc'd them to be burn'd the th . of june , which was accordingly executed . the other being respited till the kings advocates pleasure , among whom is one morison wife to francis duncan in greenock call'd in the paper the devils gentlewife antiochia , on whom many marks are found ; of which you 'l receive further information by the incloas'd to which i referr you , and am , sir , your much oblig'd humble servant , t. p. a narative of the recognition taken by the commissioners , appointed by the lords of his majesties privy-council , for enquiring into the witchcrafts , and witches , in the shirrifdom of renfrew ; with relation to the afflicted case of christian shaw , daughter to the laird of bargarren . at the place of bargarren , feb. . . present , the lord blantyre , &c. the said christian shaw , being confronted with one iames lindsay ( whom elizabeth anderson , one of the confessing witches under-written declared , was one of the said christians troublers in her fits ) did , upon touching the said iames , take a very violent fit , leaping , starting and staring , with such a stiffning of all her joynts , that it was hard for the assistants to keep her from falling , and , at last , fell , as quite dead , and senseless , for some time ; and , after recovery , being confronted with one catherine campbell , who being once servant to her father , for a mis-representation of her to her mistress , curst her ; and is the aledg'd instrument of all the said christian her trouble . the said katherine being by the said commissioners interrogate on several points , in the hearing of the said christian , she deny'd all , and particularly her accession to the said christian her trouble , or the rise thereof . but the child still charging her , conjured her to tell the commissioners , why she would never pray , that god would deliver her from that ill , and restore her well again . katherine did not disown her refusal , but shifted about for frivolous excuses which the commissioners bearing home on her , as a great argument of her guilt ; and finding she could hardly evade the force of it , katherine offers to run at the child ( they being then at some distance from one another ) and the child did all she could to shun her touch. katherine complain'd ; saying , now i would pray for her , but she will not let me . but the child being forc'd to suffer her touch by the by-standers , the most unwillingly , and with great fear , she immediately after fell down , in a most violent fit , as before , on iames lindsay's touch : but thereupon katherines tongue was loosed , and she said , the lord bless her , the lord deliver her ; which nothing could oblige her to do before : and the child her self declared , after that fit , and katherines prayer , she now found her self free of all fear to touch the said katherine , or any other of her tormentors . the commissioners were then earnest with katherine , to tell why she would , or could not pray before she touch'd the child ? but , to this , she could give no satisfactory answer . afterwards the commissioners call'd a young damsel , nam'd elizabeth anderson , whom they found a very useful person in the said enquiry , as being many times admitted by her father , and other friends , to their meetings with the devil , as her confession hereto subjoyned does evidence , to which you are referr'd . as also the commissioners having examin'd christian shaw , about the persons represented to her as her tormentors in those fits ; and finding her testimony confirmed by elizabeth anderson her confession , with relation to many of the persons accused by christian. the commissioners , on that evidence , ordered them all to prison , ( viz. ) alexander anderson , father to the said elizabeth , agnes nasmith , iohn lindsay in barrcloch , iohn lindsay in formachin , iames lindsay his brother , agnes foster , margaret fulton , and the said katherine campbell , where they are to lie till farther orders . but the said christian shaw knows and remembers another person , whom she declares she has not the power to name : and she has many times attempted it , but is still seized with fits when she assays to express it ; she came , at last , to say , for her first name , margaret , or pincht margaret ( a name given her by the devil , from a pincht cross-cloath , ordinarily worn on her brow ) but cannot express her patronimick , or surname . the commissioners were so concern'd at this , that they urged her to write it , which being loth to try for fear of torture , she nevertheless essayed it ; and beginning to write other names , she was desir'd to try that too , but could write no more save margaret , and the letter l. of her sirname , being presently taken with a most violent fit , the pen falling out of her hand , and she falling dead , as above , with groans , heavier and sorer then ordinary . within a while the commissioners having caus'd her to take a little of a julip , after her recovery , some ministers standing by , presented her with a bible , desiring her to read a passage in it , which they pointed to her ; but no sooner had she cast her eyes on the book , but instead of reading , she fell to sing a very melodious tune , such as is used in opera's ; and , within a little while after fell in her fits again , and even then the musick ceas'd not , tho she appear'd as one dead , with her mouth open , but neither her lips nor tongue stirring , she remain'd long in the fit , till one of the commissioners , desir'd the book might be clos'd ; which done , she immediately came to her self ; and being askt what she meant by singing , when she was desir'd to read , she was not sensible she had sung , and declar'd she did not remember it . bargarren-place . febr. . . elizabeth anderson , daughter to alexander anderson , aged years , or thereby , declared that about days ago , she was invited by her father , to go along with him to bargarrin's yeard , about twelve a clock in the day , who went both together ; and having come there , they met with ane black man , who had ane bonnet on his head , and a band about his neck , whom her father , and agnes nasmith , then present , told her , he was the devil and that there was in company with that black man , whom she thought was the devil , the persons following ; viz. the said alexander anderson her father , agnes nasmith in park of erskin , iohn lindsay in formaken , call'd , the bishop , iames lindsay his brother , margaret fulton , spouse to robert wallace in kilpatrick , and sister to the grandmother of the said elizabeth , who dyed in paislay tolbooth , accused of witchcraft above half ane year since , or thereby . and that their discourse was at that time concerning christian shaw , daughter to the laird of bargarren , who was then not well , and whose life they all promis'd to take away by stopping of her breath ; and that she saw the devil several times before in her fathers house , in company with her father , and several others . and that the devil , with the company foresaid danc'd all in the said yeard the time foresaid . and that her father discharged her to tell any thing she saw , or else she would be torn in pieces ; and that she was more affraied of the forsaid persons , then she was of the devil . and being examin'd whether or no any person in the company foresaid desired her to ingage in the devil's service ? she declared , that both the devil and her father invited her several times to the devil's service , promising to reward her for her paines but that she altogether refus'd to ingage therein : and that notwithstanding thereof , she went along to the foresaid yeard , to the said meeting with her father ; where she heard the devil say , that no body would see them : at which the forsaids persons then present did laugh . and being asked , if she was affraid when she saw the devil in the yeard ? she declared , she was fear'd not , because she had seen him several times before . elizabeth andersons additional confession , who compear'd , and being examin'd upon the point of witchcraft , declared the particulars following . renfrew , feb. . . that about seven years since or thereabouts , the 〈◊〉 elizabeth anderson was with the deceas'd iean fulton , her grandmother ; and playing about the door of the house she saw ane black grim man go into the house to her grandmother ; who abode with her a considerable space , talking with her ; and afterward she came to the door , and desired the said elizabeth anderson to come in ; and upon her incoming , desired her to take the gentleman ( as she named him ) by the hand , and she would give her ane bony black new coat , which accordingly she did ; which seemed to her very cold : whereupon she was affraid , and immediatly he vanished and went away . about a month after her grandmother and she were both in the house together , when the aforesaid gentleman appeared to them , ( which the said elizabeth then suspected to be the devil ) and he and her grandmother fell a talking together , by rounding in others ears , but understood not what they said ; and afterward her grandmother desired her to take the gentleman by the hand , but she refusing , saying , it was the devil , which her grandmother denying , said , it was a gentleman a friend of hers ; and she still insisting and threatning her if she would not take him by the hand , she would get none of her cloaths , but the said elizabeth anderson would not be perswaded to do it , but saved her self from him , saying , the lord be between me and him , whereupon her grandmother said , she need not fear for it was not ill thing , and upon that the devil went away in a flight , she knew not how ; and declares , for a long time after , she was no more troubled with the said gentleman . till one time her father alexander anderson desired her to go with him through the country to seek their meat ; to which she replyed , she need not go seek her meat , seeing she might have work : but her father pressing her , she went with him , where he took her to ane muir in kilmacolme , where were gathered together , before they came , agnes nasmith , margaret fulton , iohn lindsay , called bishop , iames lindsay , called curat , ane heigh-land body , katherine campbel , ane gentlewife called by them antiochia , thomas woodrous's wife in carslup , margaret lang in cartinpan , and her daughter , martha semple , john read smith , john stuart and his wife , annable read , margaret sherer , margaret rodger in park , ianet rodger her sister , robert wallace in kilpatrick , allason there , thomas birkinyers wife in stamne-butts , and several others whom she does not know or remember , when the aforesaid gentleman who appeared to her formerly , came to the said elizabeth anderson , bidding her renounce her baptism , promising her if she would consent thereto , she should be better then she was then , and she would get better meat and better cloaths , and she would not need to beg . but ( as she declared ) she would not consent to him ; and he enquired of her , what brought her thither ? then she replied , that she came with her father . whereupon the devil and her father went together , and talked to one another ; but she knew not where-about : and declares that the cause of her meeting at that time ( as she said ) was about the forming of a picture , of mr. william flemings minister at innerkeppe his child , who at that time effected the same ; the main actors being , her father , agnes nasmith , margaret fulton , isabel cochran , and some others , who at that time put in pins both small and great ; but their master told them they behoved to have some other thing before it could take effect . as also she confesses , she was present at ane meeting with that crew , above the town of kilpatrick , where were present her father , mother , and sister , margaret lang and her daughter , margaret fulton , agnes nasmith , margaret ▪ rodger and her sister ianet , margaret sherer , robert wallace in kilpatrick , with the foresaid gentleman , whom they called their lord ; where they formed ane picture of mr. iohn ritchie minister of kilpatrick his child , and they all stabed pins in the same , both great and small ; and heard the said margaret rodger say , stay a little till i stop ane pin in the heart of it , which accordingly she did . and declares , she went with her father to the ferrie-boat of erskin , where he took her on his back over the water to kilpatrick in a flight . farther confesses , to have been present at the drowning of brighouse , and the ferrier of erskin , where was present in the boat , the devil , her father and mother , william miller at formakin , the ferriers mother-in-law , margaret fulton , and some others ; and there were on erskin side of the water john lindsay the bishop , iames lindsay , the curat , margaret cochran , tarbet , jennet waugh , margaret shearer , margaret lang , and her daughter , iohn stwart , and his wife , the highland body , catherin campbel , and several others , with her self ; and heard them say , that they would have saved one of the horse , but they could not get it done , unless they had saved also one of the men which were drounded , and which she believes was iohn glen , had not his mother-in-law prevented it . moreover she declares , she was present at the putting down of a child of william montgomries in bargarrans land , where were present margaret fulton in kilpatrik , agnes nasmith , her father mother and sister , iohn and iames lindsays , bishop and curat , margaret lang , in cartinpan , ianet waugh , margaret sherer , thomas woodrouse's wife in carsslup , thomas lindsay , iames lindsay his brother , iohn reid smith , and several others whom she does not know or remember , with the black man whom they called their lord , about two a clock in the morning , where they strangled a child with a sea napkin : the main actors , being agnes nasmith and margaret fulton , who opened the door of the house , and after they were entred , went to the fire and lighted ane candles , which was blacker nor your candles usually are , somewhat blewish ; and none in the house ever stir'd or wakened , and they stayed all in the house upwards of ane hour ; and declares , that she heard agnes nasmith say , what if the people of the house awake ? to which margaret fulton replyed , you need not fear . lyke as confessed , that upon wednesday about sive weeks since or thereby , her father brought her out of his house with him , and come all the way with her on her foot to bargarren out-yeard , where they come in by ane shap in the yeard to ane meeting , where where present agnes nasmith , margaret fulton , iohn lindsay bishop , iames lindsay curate , agnes foster , the highland body , janet waugh , margaret sheirer in eskingram , margaret lang , margaret cunningham spouse to thomas woodrow in carsslap , iohn read , smith , iohn steward and his wife , thomas birkinyers wife , thomas lindsay , james lindsay his brother , and alexander anderson , the declarant , her father ; where was also present the devil , who had on ane black coat , ane blew bonnet , ane blew band , who played on a pipe , and they all danced . at which meeting they were contriving and consulting with the foresaid black man , whom they called their lord , about the destroying of christian shaw , daughter to the laird of bargarren ; where some of them were for stabbing her with a touck ; particularly , agnes nasmith , margaret fulton , margaret rodger , thomas woodrouse wife , margaret sheirer , and others , were for hanging her with a cord , particularly the highland body , john read , and his daughter ; and others for stopping her breath , and choaking her , and particularly janet waugh , john lindsay bishop , james lindsay his brother , and the gentle wife , whom they called antiochia , as also declared that she heard some of them say , that if ever they should have a meeting again , they should have her out of the house and destroy her : but fearing they would be taken before they should have ane other meeting , their lord , as they called him , gave them ane place of ane unchristned bairns liver to eat , except her , and the other two , who has confessed , viz. james and thomas lindsayes , telling them , that though they were apprehended , they should never confess , do to them what they would . and farder declares , that several of them were feard , that the said elizabeth anderson should confess and tell of them , in regard she had done it formerly . they threatned her , if she did , they would tear her all in pieces , if ever they got their hands on her , and particularly margaret lang , who threatned her most . and farther declares , that against the next meeting , they intended , if they were not apprehended , to forme the said christian shaws picture , and then they would gett a gett of her ; and when the meeting was ended , which continued upwards of two houres , or thereby , they went all away in a flight , except the said elizabeth anderson , who went home on her foot . farder confesses , that one night her father raised her out of her bed , and took her to the ferry-boat of erskin , where he took her on his back , and , in a flight , carry'd her over the water , and went from that both together to dunbarton , to the yeard of mr. john hardy , minister there , where were present agnes nasmith , margaret fulton , robert wallace her husband , margaret lang , and her daughter martha semple , alexander anderson , thomas woodrous wife , james lindsay , thomas lindsay his brother , mc. killops , mother-in-law to john glen the ferrier , katherin campbell , the highland body , john lindsay bishop , james lindsay curat , william miller in formakin , the gentlewoman called by the crew antiochia , and the foresaid black man , whom they called their lord ; where the foresaid john lindsay bishop , played on a pype , and all danced ; at which meeting they formed the picture of the said mr. john hardy , which was made of bees-wax , hair , and other materials , and dabbed it full of pins small and great , and thereafter put it amongst water and ale mixed , and then put it on a spit , which agnes nasmith and others told her , they roasted at the fire , the main actors were , the said agnes nasmith , and margaret fulton , who made the same picture , and when they had done they went all away in a flight , except her father , and her self , who come upon their feet to the ferry again , and carry'd her over , in a flight as foresaids : and declares , that the foresaid agnes nasmith , got the picture in custody when they parted ; and also declares , that the words that her father spoke , when he took her on his back , and flew with her , were mount and fly ; and also declares , that no person promised her any good deed , or reward , to make the said confession . feb. . . james lindsay being examined confesses as follows , ( aged years , or thereby , ) that one day he met with the deceas'd iean fulton his grandmother at her house in inchannen , wher she took from him a little round cap and a plack , but being loath to part with the same , required them from her again ; which she refusing , he cal'd her an old witch and run away ; upon which she follow'd him and cry'd , that she would meet him another time with an ill turn : about days therafter , as he was begging thorough the country near to the town of inchannen , he met again with his grandmother at the back of the yard of that house at the head of the causey , where there appear'd to him ane black grim man , with black cloaths , ane black hat , and blew band ; his grandmother desiring him to take the gentleman by the hand , ( as she term'd him ) who accordingly did as he was desired , whose hand seem'd to the said iames to be exceeding cold , and gript him very straitly ; whereupon the said gentleman enquir'd at him , if he would serve him , and he would give him a bonny black coat and a black hat , and several other things ? to which he reply'd , yes i 'le do 't ; and continuing there a litle time they parted , when the said gentleman ( which he knew thereafter to be the devil ) and his grandmother went away together from him , but he knows not how . this the said iames landsay declares was the first time that ever he saw the devil , or engaged with him ; and thereafter confesses he was frequently at meetings with him and others , and particularly the meetings after specify'd , besides many others : viz. that about weeks before iennet ker was apprehended he went with her to a muir in kilmalcolme parish upon a hill to a meeting there about a clock in the afternoon , where were present whom he knew ( besides several others whom he does not know or remember : ) the said iennet ker , iennet woodrow , margaret alexander , margaret cockran , tarbett , alexander anderson , and his wife ; iohn lindsey bishop , agnes nesmith , iohn lindsay in barclough , iennett waugh , margaret sheirer , william miller in formaken , margaret lang in carterpan , martha semple her daughter ; kat , ferrier at craigtownburne , iohn reid , iohn stuart and his wife ; patrick lindsey in formakin , katherin campbell , ane highland body , cal'd by the crew their drudg ; and ane white-haird man which he says was iames lindsay curat , who play'd upon a fiddle to them and they all danc'd with the first gentleman , whom they cal'd their lord , who came to the said iohn lindsay , and took him by the hand and forbad him to tell , at which time they were contriving about the drowning of brighouse , when he should come over the ferry of erskin , ( the foresaid iennet ker being the main instigator ) where he heard their lord say , that if they could not get him out by the the hairs of the head , they would sink the boat and all therein , and iennet woodrow reply'd , that if they could get brighouse drown'd alone they would be content , iohn glenn the farrier were sav'd , but mckillops mother-in-law to the said farrier ( who was also present ) said in regard he had put her out of the house a little while before the meeting , she should have him drown'd also . and likewise confesses , that at the comitting of the said fact , the heal forenam'd persons were present with several others , except the said iennet woodrow and iennet ker , who were then at that time in prison ; and that the devil was at the head of the boat , and alexander anderson , william miller , the farriers mother-in-law , and iohn steward , and his wife were in the middle of the boat , and the rest of the crew abovenam'd with himself and several others upon erskin side of the water . as also confesses , he was present at the putting down of a child of mathew parks in parkland , with the persons abovenam'd , and several others , as thomas lindsay his brother , elizabeth anderson , daughter to alexander anderson , where was present with them ane black-haird man , bare-headed , in ane black coat and a long blew cravat , which was don late at night about , when the whole family were asleep except ane servant-lass , who waited on the child , who at this time went to the door a little , and in the interim before she return'd they put a cord about the childs neck and strangled it ; the main actors of the fact being margaret fulton , and agnes nesmith , and when the lass came in again to the place where the child was , they heard her cry these words , mathew , o mathew ! mathew ! the bairn is dead ; whereupon they all went away . note , that the foresaid elixabeth anderson another confessant , agrees in her confession to this article , that the bairn was in the cradle when the fact was comitted , and that when they had don they took the cord with them . likeas confesses , he was present at the strangling of a child of vvilliam montgomerys in bargarrins-land , with martha lang in cartanpan , martha semple her daughter , thomas lindsay his brother , margaret rodger , alexander anderson , and his wife and two daughters , iane and the said elizabeth anderson , iohn lindsay bishop , iames lindsay curate , and patrick lindsay his son ; agnes nesmith , iennet landsay in barloch , iennet vvaugh , margaret shearer , crooked vvilliam millar , kath , ferrier in craigtown-burne , john steuart and his vvife , kath campbel , and the highland-body their drudge , and several others , whose names he does not know or remember ; where was present the foresaid black-hair'd man , nothing on him but ane black shirt , and a black hood , cald by the crew their lord , where they strangled the child with ane sea napkin , and heard agnes nasmith cry draw the lowp , and at theyr entring to the house agnes nasmith opened the door and went in , and the rest followed her to the fyre syde , and lighted a candle tending to a blewish colour , where they stayed a considerable space upwards of ane hour , and during that time none of the house awakned , for he heard one of them , to wit agnes nasmith , say , she wold keep them from wakening ; the main actors were the foresaid agnes nasmith with alexander anderson and another woman whom he did not know , and who is condescended on by the other twa confessant , viz , thomas lindsay his brother , and the said elizabeth anderson , to be margaret fulton in kilpatrick . furder confesses , that upon a vvadensday about fyve weeks since or therby , he was taken on a sudden in a flight , wher he was begging near to the place of inchannen , from that to bargarrens orchyeard , to a meeting with the crew , where were agnes nasmith , the foresaid margaret fulton , his brother thomas , iohn lindsay bishop , iames lindsay curat , the highland body , jennet vvaugh , margaret sheirer , margaret lang and her daughter martha semple , thomas vvoodrow's vvife in cairslop , iohn reid smith , iohn stewart and his wife , thomas birkmire in stainie-butts and his wife , alexander anderson and his wife and twa daughters , ane gentle vvife called by their lord his wyfe antiochia , and several others whome he does not know or remember ; wher the devil theyr lord , as they called him , played upon a pype and they all danced ; at which meeting they ware advyseing and consulting the destroyeing of christian shaw doughter to bargarren , wher some of them ware for distroyeing and pulling down of the house upon her , some for choaking and stopping in pins in her throat , others for hanging her with a cord , some for seeing if they could get her out of the house and distroy her . and confesses , they all agreed to the forming of her picture against the nixt meeting if they ever should have ane ; but fearing they showld be apprehended ere that tyme ; theyr master gave them all ane peece of ane unchristned bairns liver , excepting himselfe and other twa , viz. thomas lindsay his brother , and elizabeth andersone , they telling them though they ware apprehended they would never confess doe to them never so much . lykeas confesses , being in bed in the house of vvilliam killoch in davistown late at night he was taken out of his bed in a flight , wher he never knew till he was in dunbar-town , in the yeard of mr. iohn hardie minister there , where were present at the meeting of the crew , agnes nasmith , margaret fulton , robert vvallace , margaret lang , marthew semple , alexander anderson , his vvyfe and daughter elizabeth , thomas lindsay , his brother who agrees to his confession ; mc. killops , mother-in-law to john glenn , farrier , kathrin cambel , the highland body , john lindsay bishop , and iames his brother , thomas vvoodrow's vvyfe , vvilliam miller in formaken ane gentle vvyfe , called by theyr lord his wyfe antiochia , with several others whome he knows not or remembers ; where the forsaid iohn lindsay bishop played on a pype , and they all danced , at which meeting they framed the picture of the salid mr. john hardie , and dabbed it full of pins and great , and therafter put it in water and ale mixt and then roasted it at the fyre , the main actors being the said agnes nasmith and margaret fulton , who formed the same ; and when they had ended theyr meeting , declares he was taken back to his bed again in a flight , as said is and declairs , agnes nasmith got the picture in custody when they parted . furder confesses , he hes several tymes appeared to the chyld ( whyte in the foot ) both in glasgow and bargarren , tho invisible to spectators , with others as agnes nasmith , and alexander anderson , the highland body , ( in iohn davisons ) and margaret lang tormenting the child , wher he declares , he and the foresaid persons and some others were the occasion of the foresaid christian her putting out the coales , cinders , bones , hay , fire , sticks , and other trash which they put in her mouth , intending to choak her . and furder acknowledges , that he and the foresaid persons and others did oftimes prick and stab her as if it had been don by pins , and the way and manner how he had don it was his having a needle , which if he put in his cloathes , her body would be prickt and stab'd in that place where he stab'd the needle , and if he should put it in his hair , that part of her head wher he put the same would be stab'd . and further declares , he was present when the said christian shawe put pins out of her mouth , which he and the aforesaid persons and others had put in , and also at the time of his doing these arts , the said iames cry'd thir words , help john davison , who was also then present ; and also when the minister began to pray in bargarrens house , the devil , he and the rest immediatly went away . and also declares , there was no person promis'd him any reward for making the foresaid confession , and declares he cannot write . and also declares , that the devil and the rest of the crew cal'd iohn lindsay bishop , the post. thomas lindsay declares , that one night lying in bed in his grandmothers house jane fulton , late at night there came in a black man , with black cloathes , ane blew band and black hat , into his grandmothers , but he being asleep at the time , she awaken'd him , desiring him to take the gentleman by the hand , and she would give him a black coat , which accordingly he did , whose hand seem'd to be very cold , and enquir'd at him , if he would serve him , and be his man , and he would give him a red coat , which he said he would do ▪ and thereafter he declares , the gentleman , which he knew thereafter to be the devil , went out the broad side of the house : and declares farther , that when he gave his consent to serve the devil , he nipt him in the neck , which continu'd sore ten dayes space . thereafter , one day , coming by his grandmothers house ( she then being dead ) as he thought , she appeared to him , clapping his head , desiring him to be a good servant to the gentleman to whom she had gifted him , and forbidding him to reveal it . and thereafter she evanisht out of his sight . likeas confesses , one night lying in bed in the house of robert shaw in barscobe hill , late at night , he was awaken'd out of his sleep , and taken away in a flight , to the house of one mathew park in parkland , to the murthering of a child of his ; where were present , iennet ker , alexander anderson , and his wife , and daughter elizabeth ; john lindsay bishop , and james lindsay curate , agnes nesmith , margaret fulton , john lindsay in barloch , jennet waugh , margaret sherer , crooked william miller , margaret lang , her daughter martha semple , katharine ferrier , john reid , john stuart , anaple reid his wife , katharine campbell , the highland body , james lindsay his own brother , jane park in paisley , ross , her mother , and the said gentleman , whom they call'd their lord ; where they strangled the child with ane small cord , while the whole family were asleep , except a lass who waited on the child , who at that time went to the door ; and before she return'd , jennett ker , and margaret sherer , put the cord about the childes neck , and strangled it , and after they had done , they all went away in a flight : and declairs , he was brought to his bed in the same maner again . as also confesses , another night being in bed in the house of walter alexander of ersken kirk , he was taken away in a flight to a meeting at the house of william montgomry in bargarrens land , with the crew , where they strangled his child about two a cloak in the morning , being there present margaret fulton , agnes nesmith , iames lindsay his brother , alexander anderson , and his wife and two daughters ; iohn lindsay bishop , james lindsay curat , margaret lang and her daughter , jennet waugh , margaret shearer , thomas woodrow's wife in cousslop , kathrin campbel , the highland body , aud several others , with the forsaid gentleman whom they called their lord ; the main actors being agnes nesmith and margaret fulton , who opened the door of the house , and when they were entred the house went to the fires side , and lighted a candle which was blacker then other candle but somewhat blewish ; and none of the house ever stirred or awaked , and heard the said agnes nesmith , say , what if the people of the house awaked ? to which fulton replyed you need not fear , which was in the mean time whilst they strangled the child with ane sprekled sea-napkin , and after committing of the fact they all went away , the said thomas was brought in a flight to his bed again . likeas confesses , about five weeks since or thereby , coming by finlastown about twelve a cloak midd day , was taken in a sudden flight , when he never knew , till he was in bargarrins ortchyeard , where were present margaret fulton , john and james lindsay bishop and curat , the highland body , jennet vvaugh , margaret shearer , margaret lang and her daughter , thomas vvoodrow's wife , john reid smith , john steuart and his wife , the gentle vvife called by the crew antiochia , thomas birkmyres wife , james lindsay his own brother , alexander anderson his wife and two daughters , john lindsay in barloch , and the foresaid gentleman whom they called their lord , who played on a pipe and they all danced , and after the merry fit they fell a consulting about the destroying of christian shaw daughter to bargarrin , where some of them were for stabbing her with pins , some for stabbing with a tuck , some for hanging her with a cord , some for geting her out of the house to destroy her , but declares he heard them all consent to the making of her picture against the next time , but fearing they should be apprehended ere the time . their lord gave them ane peice of ane uncrissened bairns liver , except himself his brother and elizabeth anderson ; and he told them tho they were apprehended they should never confess , after the eating of that , do to them never so much . and after the meeting was ended , which continued about two hours space the said thomas lindsay was caried back to the verry same place from which he was taken away . the copy of a letter sent , from bargarrens lady to him , being then at ranfren , dated febr. . . my dear , i thought it fit to give you ane account of christians condition , this day about two a clock in the afternoon she said she saw the devil in likness of a man , she seemed to be somewhat feared , and i desired her to say the lord rebuke thee satan , but the use of her tongue was taken from her , yet recovering it in a short space she asayed to speak , but was presently seised with a fit , and when that was over she went about the room deaf and blind as you your self have seen her before , but still speaking , as to a bumbee , said , vvith the lords strength thou shalt not put straw nor stiks into my mouth , houlding her hand fast on her mouth all the while , then walking a litle faster she cryed out , the bumbee is stinging me , and sitting down looked on her leg where was the impression , very deep of finger nails . the devil appeared to her again in the bed like a gentleman , she standing at the bed-side reasoned with him after this maner ; thou thinks to make me a vvitch but through god's strength thou shalt never be the better ; i charge thee in the name of god to be gon and thy papers too , for i will have non of them , i will not fear thy ill , stand here see if thou dare come one stop nearer me : i think thou art feareder for me then i for thee ; then turning she went up and down the room as before , and again was bitten with teeth in the hands very deep , and impressed with nails of fingers more then twenty four times , which made her cry aloud every time she received them , and shewing the place where she was hurt by getting her hand upon it ; but we neither saw nor heard any thing about her . she continued in this fit from two a clock till past five at night , she said in the fit margaret lang had given orders to torment her , so by the lass you will get a fuller account ; till meeting ; i remain your , &c. sic subscribitur , christian m'gilchrist . finis . memorable providences relating to witchcrafts and possessions a faithful account of many wonderful and surprising things that have befallen several bewitched and possesed person in new-england, particularly a narrative of the marvellous trouble and releef experienced by a pious family in boston, very lately and sadly molested with evil spirits : whereunto is added a discourse delivered unto a congregation in boston on the occasion of that illustrious providence : as also a discourse delivered unto the same congregation on the occasion of an horrible self-murder committed in the town : with an appendix in vindication of a chapter in a late book of remarkable providences from the calumnies of a quaker at pen-silvania / written by cotton mather ... and recommended by the ministers of boston and charleston. mather, cotton, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) memorable providences relating to witchcrafts and possessions a faithful account of many wonderful and surprising things that have befallen several bewitched and possesed person in new-england, particularly a narrative of the marvellous trouble and releef experienced by a pious family in boston, very lately and sadly molested with evil spirits : whereunto is added a discourse delivered unto a congregation in boston on the occasion of that illustrious providence : as also a discourse delivered unto the same congregation on the occasion of an horrible self-murder committed in the town : with an appendix in vindication of a chapter in a late book of remarkable providences from the calumnies of a quaker at pen-silvania / written by cotton mather ... and recommended by the ministers of boston and charleston. mather, cotton, - . [ ], , , , p. by r.p., , sold by joseph brunning ..., printed at boston in n. england : [ ] "a discourse on the power and malice of the devils" is on the p. numbering. "a discourse on witchcraft" is on the p. numbering. appendix is on the p. at the end. imperfect: pages are blurred, cropped, stained with print show-through, and some loss of print. reproduction of original in the harvard university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -- new england. supernatural. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion memorable providences , relating to vvitchcrafts and possessions . a faithful account of many wonderful and surprising things , that have befallen several bewitched and possessed persons in new-england . particularly , a narrative of the marvellous trouble and releef experienced by a pious family in boston , very lately and sadly molested with evil spirits . whereunto is added , a discourse delivered unto a congregation in boston , on the occasion of that illustrious providence . as also a discourse delivered unto the same congregation ; on the occasion of an horrible self-murder committed in the town . with an appendix , in vindication of a chapter in a late book of remarkable providences , from the calumnies of a quaker at pen-silvania . written by cotton mather , minister of the gospel . and recommended by the ministers of boston and charleston printed at boston in n. england by r. p. . sold by ioseph brunning , at his shop at the corner of the prison-lane next the exchange . to the honourable wait wintrhrop esq sr. by the special disposal and providence of the almighty god , there now comes abroad into the world , a little history of several very astonishing witchcrafts and possessions , which partly my own ocular observation , & partly my undoubted information , hath enabled me to offer unto the publick notice of my neighbours . it must be the subject , and not the manner or the author of this writing , that has made any people desire its publication ; for there are such obvious defects in both , as would render me very unreasonable if i should with about this or any composure of mine , o that it were printed in a book ! but tho there want not faults in the discourse , to give me discontent enough , my displeasure at them will be recompensed by the satisfaction i take in my dedication of it ; which i now , no less properly than cheerfully make unto your self ; whom i reckon among the best of my friends , and the ablest of my readers . your knowledge has qualified you to make those reflections on the following relations , which few can think , and t is not fit that all should see. how far the platonic notions of daemons which were , it may be , much more espoused by those primitive christians and scholars that we call the fathers , than they seem countenanced in the ensuing narratives ; are to be allow'd by a serious man , your scriptural divinity , join'd with your most rational philosophy , will help you to judge at an uncommon rate . had i on the occasion before me handled the doctrin of daemons , or lanched forth into speculations about magical mysteries , i might have made some ostentation , that i have readd something & thought a little in my time ; but it would neither have been convenient for me , nor profitable for those plain folkes , whose edification i have all along aimed at . i have therefore here but briefly touch't every thing with an american pen ; a pen which your desert likewise has further entitled you to the utmost expessions of respect & honour from . though i have no commission , yet i am sure i shall meet with no crimination , if i here publickly wish you all manner of happiness , in the name of the great multitudes whom you have laid under everlasting obligations . wherefore in the name of the many hundred sick people , whom your charitable and skilful hands have most freely dispens'd your no less generous than secret medicines to ; and in the name of your whole countrey , which hath long had cause to believe that you will succeed your honourable father and grandfather , in successful endeavours for our welfare ; i say , in their name , i now do wish you all the prosperity of them that love ierusalem . and whereas it hath been sometimes observed , that the genius of an author is commonly discovered in the dedicatory epistle , i shall be content if this dedicatory epistle of mine , have now discovered me to be , ( sir ) your sincere & very humble servant , c. mather . to the reader . the old heresy of the sensual sadducees , denying the being of angels either good or evil , died not with them ; nor will it , whiles men ( abandoning both faith & reason ) count it their wisdom to credit nothing but what they see & feel . how much this fond opinion has gotten ground in this debauched age is awfully observable ; and what a dangerous stroak it gives to settle men in atheism , is not hard to discern . god is therefore pleased ( besides the witness born to the truth in sacred writ ) to fuffer devils sometimes to do such things in the world as shall stop the mouth of gain sayers , and extort a confession from them . it has also been made a doubt by some , whether there are any such things as witches , i. e. such as by contract or explicit covenant with the devil , improve , or rather are improved by him to the doing of things strange in themselves , and besides their natural course . but ( besides that the word of god assures us that there have been such , and given order about them ) no age passes without some apparent demonstration of it . for , though it be folly to impute every dubious accident , or unwonted effect of providence , to witchcraft ; yet there are some things which cannot be excepted against , but must be ascribed hither . angels & men not being made for civil converse together in this world ; and all communion with devils being interdicted us ; their nature also being spiritual , and the word of god having said so little in that particular concerning their way of acting ; hence it is that we can disclose but a little of those mysteries of darkness ; all reports that are from themselves , or their instruments , being to be esteemed as illusions , or at least covered with deceit , filled with the impostures of the father of lies ; and the effects which come under our consideration being mysterious , rather posing than informing us . the secrets also of god's providence , in permitting satan and his instruments to molest his children , not in their estates only , but in their persons and their posterity too , are part of his judgments that are unsearchable , and his wayes that are past finding out ; only this we have good assurance for , that they are among the all things that work together for their good . their graces are hereby tried , their vnprightness is made known , their faith and patience have their perfect work . among the many instances that have been of this kind , that which is recorded in this narrative , is worthy to be commended to the notice of mankind , it being a thing in it self full of memorable passages , and faithfully recorded , acording to the truth in matrer of fact , scarce any instance being asserted in it , but what hath the evidence of many credible witnesses , did need require . among others who had frequent occasions to observe these things , the reverend author of this short history , was spirited to be more than ordinarily engaged in attending , and making particular remarks upon the several passages occurring therein ; and hath accordingly written , very little besides what himself was an eye-witness of , together with others ; and the rest was gathered up with much accuracy and caution . it s needless for us to insist upon the commendation either of the author or the work ; the former is known in the churches ; the latter will speak sufficiently for it self . all that we shall offer to stay the reader from passing over to satisfy himself in that which follows , is only thus much , viz. that the following account will afford to him that shall read with observation , a further clear confirmation , that , there is both a god , and a devil , and witchcraft : that , there is no out-ward affliction , but what god may ( and sometimes doth ) permit satan to trouble his people withal : that , the malice of satan and his instruments , is very great against the children of god : that , the clearest gospel-light shining in a place , will not keep some from entring hellish contracts with infernal spirits : that , prayer is a powerful and effectual remedy against the malicious practises of devils and those in covenant with them : that , they who will obtain such mercies of god , must pray unto perseverance : that , god often gives to his people some apparent encouragements to their faith in prayer , tho he does not presently perfect the deliverance sought for : that , god grace is able to support his children , and preserve their grace firm , under forest and continuing troubles : that , those who refuse the temptation to use doubtful and diabolical courses , to get the assaults of the devil and his agents removed ; choosing to recommend all to god , and rather to endure affliction , than to have it removed to his dishonour , and the wounding of their own consciences , never had cause to repent of it in the end . and if these observations , together with the solemn improvement made of this stupend providence , in the pertinent and iudicious sermons annexed , may but obtain such an impression on the hearts of such as shall peruse them , whether young or old ; as therein will be their profit , so shall their labour turn to the praise of god , fully satisfie the author for all his care and industry , and answer his sincere aims : for which good success we commend it to the blessing of god , to be followed with the importunate prayers of us , who have been eye - and ear-witnesses of many of the most considerable things related in the ensuing narrative . charles morton . james allen. joshua moodey . samuel willard . the introduction . it was once the mistake of one gone to the congregation of the dead , concerning the survivers , if one went unto them from the dead , they will repent . the blessed god hath made some to come from the damned , for the conviction ( may it also be for the conversion ) of us that are yet alive . the devils themselves are by compulsion come to consute the atheism and sadducism , and to reprove the madness of ungodly men . those condemned prisoners of our atmosphaere , have not really sent letters of thanks from hell , to those that are on earth , promoting of their interest ; yet they have been forced , as of old , to confess that iesus was the holy one of god , so of late , to declare that sin & vice are the things which they are delighted in . but should one of those hideous wights appear visibly with fiery chains upon him , & utter audibly his roarings & his warnings in one of our congregations it would not produce new hearts in those whom the scriptures handled in our ministry do not affect . however it becomes the embassadors of the l. iesus to leave no stroke untouch't that may conduce to bring men from the power of satan unto god ; and for this cause it is , that i have permitted the ensuing histories to be published . they contain things of undoubted certainly , and they suggest things of importance unconceivable . indeed they are only one head of collections which in my little time of obserservation i have made of memorable providences , with reflections thereupon , to be reserved among other effects of my diversion from my more stated & more weary studies . but i can with a contentment beyond meer patience , give these rescinded sheets unto the stationer , when i see what pains mr. baxter , mr. glanvil , dr. more , and several other great names have taken to publish histories of witchcrafts & possessions unto the world . i said let me also run after them ; and this with the more alacrity because , i have tidings ready . go then , my little book , as a lackey to the more elaborate essayes of those learned men . go tell mankind , that there are devils & witches ; & that tho those night-birds least appear where the day-light of the gospel comes , yet new-engl . has had exemples of their existence & operation ; and that not only the wigwams of indians , where the pagan powaws often raise their masters , in the shapes of bears & snakes & fires , but the houses of christians , where our god has had his constant worship , have undergone the annoyance of evil spirits . go tell the world , what prayers can do beyond all devils & witches , and what it is that these monsters love to do ; and though the daemons in the audience of several standers by threatned much disgrace to thy author , if he let thee come abroad , yet venture that , and in this way seek a just revenge on them for the disturbance they have given to such as have called on the name of god. witchcrafts and possessions . the first exemple . section i. there dwell at his time , in the south part of boston , a sober & pious man , whose name is iohn goodwin , whose trade is that of a mason , and whose wife ( to which a good report gives a share with him in all the characters of vertue ) has made him the father of six ( now living ) children . of these children , all but the eldest , who works with his father at his calling , and the youngest , who lives yet upon the breast of its mother , have laboured under the direful effects of a ( no less palpable than ) stupendous witchcraft . indeed that exempted son had also , as was thought , some lighter touches of it , in unaccountable stabbs and pains now & then upon him ; as indeed every person in the family at some time or other had , except the godly father , and the sucking infant , who never felt any impressions of it . but these four children mentioned , were handled in so sad & strange a manner , as has given matter of discourse and wonder to all the countrey , and of history not unworthy to be considered by more than all the serious of the curious readers in this new-english world. sect . ii. the four children ( whereof the eldest was about thirteen , and the youngest was perhaps about a third part so many years of age ) had enjoy'd a religious education , and answered it with a very towardly ingenuity . they had an observable affection unto divine and sacred things ; and those of them that were capable of it , seem'd to have such a resentment of their eternal concernments as is not altogether usual . their parents also kept them to a continual employment , which did more than deliver them from the temptations of idleness , and as young as they were , they took a delight in it ; it may be as much as they should have done . in a word , such was the whole temper and car-rings of the children , that there cannot easily be any thing more unreasonable , than to imagine that a design to dissemble could cause them to fall into any of their odd fits ; though there should not have happened , as there did , & thousand things , wherein it was perfectly impossible for any dissimulation of theirs to produce what scores of spectators were amazed at . sect . iii. about midsummer , in the year . the eldest of these children , who is a daughter , saw cause to examine their washer-woman , upon their missing of some linnen , which t was fear'd she had stollen from them ; and of what use this linnen might bee to serve the witchcraft intended , the theef's tempter knows . this laundress was the daughter of an ignorant and a scandalous old woman in the neighbourhood ; whose miserable husband before he died , had sometimes complained of her , that she was undoubtedly a witch , and that whenever his head was laid , she would quickly arrive unto the punishments due to such an one . this woman in her daughters defence bestow'd very had language upon the girl that put her to the question ; immediately upon which , the poor child became variously indisposed in her health , and visited with strange fits , beyond those that attend an epilepsy , or a catalepsy , or those that they call the diseases of astonishment . sect . iv. it was not long before one of her sisters , and two of her brothers , were seized , in order one after another , with affects like those that molested her . within a few weeks , they were all four tortured every where in a manner so very grievous , that it would have broke an heart of stone to have seen their agonies . skilful physicians were consulted for their help , and particularly our worthy and prudent friend dr. thomas oakes , who found himself fo affronted by the distempers of the children , that he concluded nothing but an hellish witchcraft could be the original of these maladies . and that which yet more confirmed such apprehension was , that for one good while , the children were tormented just in the same part of their bodies all at the same time together ; and the they saw and heard not one anothers complaints , tho likewise their pains and sprains were swift like lightening , yet when ( suppose ) the neck , or the hand , or the back of one was rack't , so it was at that instant with t' other too . sect . v. the variety of their tortures increased continually ; and tho about nine or ten at night they alwaies had a release from their miseries , and ate & slept all night for the most part indifferently well , yet in the day time they were handled with so many sorts of ails , that it would require of us almost as much time to relate them all , as it did of them to endure them . sometimes they would be deaf , sometimes dumb , and sometimes blind , and often , all this at once . one while their tongues would be drawn down their throats ; anotherwhile they would be pull'd out upon their chins , to a prodigious length . they would have their mouths opened unto such a wideness , that their iaws went out of joint ; and anon they would clap together again with a force like that of a strong spring-lock . the same would happen to their shoulder-blades , and their elbows , and hand-wrists , and several of their joints . they would at times iy in a benummed condition ; and be drawn together as those that are ty'd neck & heels ; and presently be stretched out , yea , drawn backwards , to such a degree that it was fear'd the very skin of their bellies would have crack'd . they would make most pitteous out-cries , that they were cut with knives , and struck with blows that they could not bear . their necks would be broken , so that their neck-bone would seem dissolved unto them that felt after it ; and yet on the sudden , it would become again so stiff that there was no stirring of their heads ; yea , their heads would be twisted almost round ; and if main force at any time obstructed a dangerous motion which they seem'd to be upon , they would roar exceedingly . thus they lay some weeks most pittiful spectacles ; and this while as a further demonstration of witchcraft in these horrid effects , when i went to prayer by one of them , that was very desireous to hear what i said , the child utterly lost her hearing till our prayer was over . sect . vi. it was a religious family that these afflictions happened unto ; and none but a religious contrivance to obtain releef , would have been welcome to them . many superstitious proposals were made unto them , by persons that were i know not who , nor what , with arguments fetch 't from i know not how much necessity and experience ; but the distressed parents rejected all such counsils , with a gracious resolution , to oppose devils with no other weapons but prayers and tears , unto him that has the chaining of them ; and to try first whether graces were not the best things to encounter witchcrafts with . accordingly they requested the fo●● ministers of boston , with the minister of charlstown to keep a day of prayer at their thus haunted house ; which they did in the company of some devout people there . immediately upon this day , the youngest of the four children was delivered , and never felt any trouble as asore . but there was yet a greater effect of these our applications unto our god ! sect . vii . the report of the calamities of the family for which we were thy concerned , arrived now unto the ears of the magistrates , who presently and prudently apply'd themselves , with a just vigour , to enquire into the story . the father of the children complained of his neighbour , the suspected ill woman , whose name was glover ; and she being sent for by the justices , gave such a wretched account of her self , that they saw cause to commit her unto the gaolers custody . goodwin had no proof that could have done her any hurt but the hag had not power to deny her interest in the enchantment of the children ; and when she was asked , whether she believed there was a god ? her answer was too blasphemous and horrible for any pen of mine to mention an experiment was made , whether she could recite the lords prayer ; and it was found , that tho clause after clause was most carefully repeated unto her , yet when she said it after them that prompted her , she could not possibly avoid making nonsense of it , with some ridiculous depravations . this experiment i had the curiosity since to see made upon two more , and it had the fame event . upon the commitment of this extraordinary woman , all the children had some present ease ; until one ( related unto her ) accidentally meeting one or two of them , entertain'd them with her blessing , that is , railing ; upon which three of them fell il again , as they were before . sect . viii . it was not long before the witch thus in the trap , was brought upon her tryal ; at which , thro' the efficacy of a charm , i suppose , used upon her , by one or some of her crue , the court could receive answers from her in none but the irish , which was her native language ; altho she understood the english very well , and had accustomed her whole family to none but that language in her former conversation ; and therefore the communication between the bench and the bar , was now cheefly convey'd by two honest and faithful men that were interpreters . it was long before she could with any direct answers plead unto her indictment ; and when she did plead , it was with confession , rather than denial of her guilt . order was given to search the old womans house , from whence there were brought into the court , several small images , or puppets , or babies , made of raggs , and stuff't with goats hair , and other such ingredients . when these were produced , the vile woman acknowledged , that her way to torment the objects of her malice , was by westing of her finger with her spittle , and stroaking of those little images . the abused children were then present , and the woman still kept stooping and shrinking as one that was almost prest to death with a mighty weight upon her . but one of the images being brought unto her , immediately she started up after an odd manner , and took it into her hand ; but she had no sooner taken it , than one of the children fell into sad fits before the whole assembly . this the judges had their just apprehensions at ; and carefully causing the repetition of the experiment , found again the same event of it . they asked her , whether she had any to stand by her : she replied she had ; and looking very pertly in the air , she added , no , he 's gone . and she then confessed , that she had one , who was her prince , with whom she maintain'd , i know not what communion . for which cause , the night after , she was heard expostulating with a devil , for his thus deserting her ; telling him that because hee had served her so basely and falsly , she had confessed all . however to make all clear , the court appointed five or six physicians , one evening to examine her very strictly , whether she were not craz'd in her intellectuals , and had not procured to her self by folly and madness the reputation of a witch . diverse hours did they spend with her ; and in all that while no discourse came from her , but what was pertinent & agreeable : particularly , when they asked her , what she thought would become of her soul ? she reply'd you ask me a very solemn question , and i cannot well tell what to say to it . she own'd her self a roman catholick ; and could recite her pater noster in latin very readily ; but there was one clause or two alwaies too hard for her whereof she said , she could not repeat it , if she might have all the world . in the up-shot , the doctors returned her compos mentis ; and sentence of death was pass'd upon her . sect . ix . diverse dayes were passed between her being arraigned and condemned . in this time one of her neighbours had been giving in her testimony of what another of her neighbours had upon her death related concerning her . it seems one howen about six years before , had been cruelly bewitched to death ; but before she dies , she called one hughes unto her , telling her that she laid her death to the charge of glover ; that she had seen glover sometimes come down her chimey ; that she should remember this , for within this six years she might have occasion to declare it . this hughes now preparing her testimony , immediately one of her children , a fine boy , well grown towards youth , was taken ill , just in the same woful and surprising manner that goodmins children were . one night particularly , the boy said he saw a black thing with a blue cap in the room , tormenting of him ; and he complained most bitterly of a hand put into the bed ; to pull out his bowels . the next day the mother of the boy went unto glover , in the prison , and asked her , why she tortured her poor lad at such a wicked rate ? this witch replied , that she did it because of wrong done to her self & her daughter . hughes denied ( as well she might ) that she had done her any wrong . well then , sayes glover , let me see your child and he shall be well again . glover went on , and told her of her own accord , i was at your house last night . sayes hughes , in what shape ? sayes glover , as a black thing with a blue cap. sayes hughes , what did you do there ? sayes glover , with my hand in the bed i tryed to pull out the boyes bowels , but i could not . they parted ; but the next day hughes appearing at court , had her boy with her ; and glover passing by the boy , expressed her good wishes for him ; tho i suppose , his parent had no design of any mighty respect unto the hag , by having him with her there . but the boy had no more indispositions after the condemnation of the woman . sect . x. while the miserable old woman was under condemnation , i did my self twice give a visit unto her . she never denyed the guilt of the wittchcraft charg'd upon her ; but she confessed very little about the circumstances of her confederacies with the devils only , she said , that she us'd to be at meetings , which her prince and four more were present at . as for those four , she told who they were ; and for her prince , her account plainly was , that he was the devil . she entertained me with nothing but irish , which language i had not learning enough to understand without an interpreter ; only one time , when i was representing unto her that and how her prince had cheated her , as her self would quickly find ; she reply'd , i think i 〈…〉 english , and with passion too , if it be so , i am 〈◊〉 for that ! i offer'd many questions unto her , unto which , after long silence , she told me , she would fain give me a full answer , but they would not give her leave . it was demanded , they● who is that they ? and she return'd , that they were her spirits , or her saints . [ for they say , the same word in irish signifies both . ] and at another time , she included her two mistresses , as she call'd them in that [ they , ] but when it was enquired , who those two were , she fell into a rage , and would be no more urged . i sett before her , the necessity and equity of her breaking her covenant with hell , and giving her self to the lord jesus christ , by an everlasting covenant ; to which her answer was , that i spoke a very reasonable thing , but she could not do it . i asked her whether she would consent or desire to be pray'd for ; to that she said , if prayer would do her any good , shee could pray for her self . and when it was again propounded , she said , she could not unless her spirits [ or angels ] would give her leave . however , against her will i pray'd with her , which if it were a fault it was in excess of pitty . when i had done , shee thank'd me with many good words ; but i was no sooner out of her sight , than she took a stone , a long and slender stone , and with her finger and spittle fell to tormenting it ; though whom or what she meant , i had the mercy never to understand . sect . xi . when this wi 〈…〉 s going to her execution , she said , the children should not be relieved by her death , for others had a hand in it as well as she ; and she named one among the rest , whom it might have been thought natural affection would have advised the concealing of . it came to pass accordingly , that the three children continued in their furnance as before , and it grew rather seven times hotter than it was . all their former ails pursued them still , with an addition of ( t is not easy to tell how many ) more , but such as gave more sensible demonstrations of an enchantment growing very far towards a possession by evil spirits . sect . xii . the children in their fits would still cry out upon , [ they ] and [ them ] as the authors of all their harm ; but who that [ they ] and [ them were , they were not able to declare . at last , the boy obtain'd at some times , a sight of some shapes in the room . there were three or four of 'em , the names of which the child would pretend at certain seasons to tell ; only the name of one , who was counted a sager hag than the rest , he still so stammered at , that he was put upon some periphrasis in describing her . a blow at the place where the boy beheld the spectre was alwaies felt by the boy himself in the part of his body that answered what might be stricken at ; and this tho his back were turn'd ; which was once and again so exactly tried , that there could be no collusion in the business . but as a blovv at the apparition alvvaies hurt him , so it alvvaies help't him too ; for after the agonies , vvhich a push or stab of that had put him to , vvere over , ( as 〈◊〉 a minute or they vvould be ) the boy vvould have a respite from his fits a considerable vvhile , and the hobgoblins disappear . it is very credibly reported that a wound was this way given to an obnoxious woman in the town ; whose name i vvill not expose : for vve should be tender in such relations , lest vve wrong the reputation of the innocent , by stories not enough enquired into . sect . xiii . the fits of the children yet more arriv'd unto such motions as vvere beyond the efficacy of any natural distemper in the vvorld . they would bark at one another like dogs , and again purr like so many cats . they would sometimes complain , that they were in a red-hot oven , sweating and panting at the same time unreasonably : anon they would say , cold water was thrown upon them , at which they would shiver very much . they would cry out of dismal blowes with great cudgels laid upon them ; and tho we saw no cudgels nor blowes , yet we could see the marks left by them in red streaks upon their bodies afterward . and one of them would be roasted on an invisible spit , run into his mouth , and out at his foot , he lying , and rolling , and groaning as if it had been so in the most sensible manner in the world ; and then he would shriek , that knives were cutting of him . sometimes also he would have his head so forcibly , tho not visibly , nail'd unto the floor , that it was as much as a strong man could do to pull it up . one while they would all be so limber , that it was judg'd every bone of them could be bent . another while they would be so stiff , that not a joint of them could be stir'd : they would sometimes be as though they were mad , and then they would climb over high fences , beyond the imagination of them that look'd after them . yea , they would fly like geese ; and be carried with an incredible swiftness thro the air , having , but just their toes now and then upon the ground , and their arms waved like the wings of a bird. one of them , in the house of a kind neighbour and gentleman ( mr. willis ) flow the length of the room , about foot , and flew iust into an infants high armed chair ; ( as t is affirmed ) none seeing her feet all the way touch the the floor . sect . xiv . many wayes did the devils take to make the children do mischief both to themselves and others ; but thro the singular provindence of god , they always fail'd in the attempts . for they could never essay the doing of any harm , unless there were some body at hand that might prevent it ; and seldome without first shrieking out , they say , i must do such a thing ! diverse times they went to strike furious blowes at their tenderest and dearest friends , or to sling them dovvnstaires vvhen they had them at the top , but the warnings from the mouths of the children themselves , would still anticipate vvhat the devils did intend . they diverse times vvere very near burning or drowning of themselves , but the children themselves by their ovvn pittiful and seasonable cries for help , still procured their deliverance : which made me to consider , whether the little ones had not their angels , in the plain sense of our saviours intimation . sometimes , when they vvere tying their ovvn nock-clothes , their compelled hands miserably strangled themselves , till perhaps , the standers-by gave some relief unto them . but if any small mischief happen'd to be done where they were ; as the tearing or dirtying of a garment ; the falling of a cup , the breaking of a glass , or the like ; they would rejoice extremely , & fall into a pleasure & laughter very extraordinary . all which things compar'd with the temper of the children , when they are themselves , may suggest some very peculiar thoughts unto us . sect . xv. they were not in a constant torture for some weeks , but wore a little quiet , unless upon some incidental provocations ; upon which the devils would handle them like tigres , and wound them in a manner very horrible . particularly , upon the least reproof of their parents for any unfit thing they said or did , most grievous woful heart-breaking agonies would they fall into . if any useful thing were to be done to them , of by them , they would have all sorts of troubles fall upon them . it would sometimes cost one of them an hour or two to be undrest in the evening , or drest in the morning . for if any one went to unty a string , or undo a button about them , or the contrary ; they would be twisted into such postures as made the thing impossible . and at whiles , they would he so managed in their beds that no bed-clothes could for an hour or two be laid upon them ; nor could they go to wash their hands , without having them clasp't so odly together , there was no doing of it . but when their friends were near tired with waiting , anon they might do what they would unto them . whatever work they were bid to do , they would be so snap't in the member which was to do it , that they with grief still desisted from it . if one ordered them to rub a clean table , they were able to do it without any disturbance ; if to rub a dirty table , presently they would with many torments be made uncapable . and sometimes , tho but seldome , they were kept from eating their meals , by having their teeth sett when they carried any thing unto their mouthès . sect . xv. but nothing in the world would so discompose them as a religious exercise . if there were any discourse of god , or christ , or any of the things which are not seen & are eternal , they would be cast into intolerable anguishes . once , those two worthy ministers mr. fisk and mr. thatcher , bestowing some gracious counsils on the boy , whom they then found at a neighbours house , he immediately lost his hearing , so that he heard not one word , but just the last word of all they said . much more , all praying to god , & reading of his word , would occasion a very terrible vexation to them : they would then stop their own ears with their own hands ; and roar , and shriek ; and holla , to drown the voice of the devotion . yea , if any one in the room took up a bible to look into it , the the children could see nothing of it , as being in a croud of spectators , or having their faces another way , yet would they be in wonderful miseries , till the bible were laid aside . in short , no good thing must then be endured near those children , which ( while they are themselves ) do love every good thing in a measure that proclaims in them the fear of god. sect . xvii . my employments were such , that i could not visit this afflicted family so often as i would ; wherefore that i might show them what kindness i could , as also that i might have a full opportunity to observe the extraordinary circumstances of the children , and that i might be furnished with evidence and argument as a critical eye-witness to confute the saducism of this debauched age ; i took the eldest of them home to my house . the young woman continued well at our house , for diverse dayes , and apply'd her self to such actions not only of industry , but of piety , as she had been no stranger to . but on the twentieth of november in the fore-noon , she cry'd out , an [ they ] have found me out ! i thought it would be so ! and immediately she fell into her fits again . i shall now confine my story cheefly to her , from whose case the reader may shape some conjecture at the accidents of the rest. sect xviii . variety of tortures now siez'd upon the girl ; in which besides the forementioned ails returning upon her , she often would cough up a ball as big as a small egg into the side of her wind-pipe , that would near choak her , till by stroking and by drinking it was carried down again . at the beginning of her fits , usually she kept odly looking up the chimney , but could not say what she saw . when i had her cry to the lord jesus for help her teeth were instantly sett ; upon which i adued . yet , child , look into him , and then her e●es were presently pulled into her head , so farr that one might have fear'd she should never have us'd them more . when i prayed in the room , fi●st , her arms were with a strong , tho not seen force clap't upon her ears ; and when her hands were with violence pull'd away , she cryed out , [ they ] make such a noise , i cannot hear a word ! she likewise complain'd , that good'y glover's , chain was upon her leg , and when she essay'd to go , her postures were exactly such as the chained witch had before she died . but the manner still was , that her tortures in a small while would pass over , and frolicks succeed ; in which she would continue many hours , nay , whole days , talking perhaps never wickedly , but alwaies , 〈…〉 ly beyond her self ; and at certain provocations , her tortures would renew upon her , till we had left off to give them . but she frequently told us , that if she might but steal , or be drunk , she should be well immediately . sect . xix . in her ludicrous fits , one while she would be for flying ; and she would be carried hither and thither , tho not long from the ground , yet so long as to exceed the ordinary power of nature , in our opinion of it : another-while she would be for diving , and use the actions of it towards the floor , on which , if we had not held her , she would have thrown her self . being at this exercise she told us , that they said , she must go down to the bottom of our well , for there was plate there , and they said , they would bring her safely up again . this did she tell us , tho she had never heard of any plate there ! and we ourselves who had newly bought the house , hardly knew of any ; but the former owner of the house just then coming in , told us there had been plate for many years at the bottom of the well . she had once a great mind to have eaten a roasted apple , but whenever she attempted to eat it , her teeth would be felt , and sometimes , if she went to take it up , her arm would be made so stiff , that she could not possibly bring her hand to her mouth : at last she said , now they say , i shall eat it , if i eat it quickly ; and she nimbly eat it all up . moreover , there was one very singular passion that frequently attended her . an invisible chain would be clapt about her , and shee , in much pain and fear , cry out , when [ they ] began to put it on . once i did with my own hand knock it off , as it began to be fastned about her . but ordinarily , when it was on , shee 'd be pull'd out of her seat with such violence towards the fire , that it has been as much as one or two of us could do to keep her out . her eyes were not brought to be perpendicular to her feet , when she rose out of her seat , as the mechanism of a humane body requires in them that rise , but she was one dragg'd wholly by other hands : and once , when i gave a stamp on the hearth , just between her and the fire , she scream'd out , ( tho i think she saw me not ) that i iarr'd the chain , and hurt her back . sect . xx. while she was in her frolicks i was willing to try , whether she could read or no ; and i found , not only that if she went to read the bible her eyes would be strangely twisted & blinded , and her neck presently broken , but also that if any one else did read the bible in the room , tho it were wholly out of her sight , and without the least voice or noise of it , she would be cast into very terrible agonies . yet once , falling into her her maladies a little time after she had read the th psalm , i said unto the standers-by , poor child ! she can't now read the psalm she readd a little while ago , she listened her self unto something that none of us could hear , and made us be silent for some few seconds of a minute . whereupon she said , but i can read it , they say i shall ! so i show'd her the psalm , and she readd it all over to us then said i , chil● , say amen to it : but tha● she could not do . i added , read the next : but no where else in the bible could she read a word i brought her a qulikers book ; and that she could quic●ly read whole pages of ; only the name of god and christ she still skipt over , being unable to pronounce it , except sometimes with stammering a minute or two or more upon it . when we urged her to tell what the word was that she missed , shee 'd say , i must not speak it ; they say i must not , you know 〈…〉 g and o and d ; so shee 'd spell the name unto us . i brought her again , one that i thought was a good book ; and presently she was handled with intolerable torments . but when i show'd her a iest-book , as , the oxford iests , or the cambridge iests , she could read them ●●●hout any disturbance , & have witty descants upon them too . i entertain'd her with a book that pretends to prove , that there are no witches ▪ and that she could read very well , only the name devils , and witches could not be uttered by her without extraordinary difficulty . i produced a book to her that proves , that there are witches , and that she had not power to read . when i readd in the room , the story of ann caile in my fathers remarkable providences , and came to the exclamation which the narrative saies the daemons made upon her , [ ah she runs to the book ! ] it cast her into inexpressible agonies ; and shee 'd fall into them whenever i had the expression of , running to the rock , afterwards . a popish book also she could endure very well ; but it would kill her to look into any book , that ( in my opinion ) it might have bin profitable & edifying for her to be reading of . these experiments were often enough repeated , and still with the same success , bofore witnesses not a few . the good books that were found so mortal to her were cheefly such as lay ever at hand in the room . one was the guid to heaven from the word , which i had given her . another of them was mr. williard's little ( but precious ) treatise of iustification . diverse books published by my father i also tried upon her ; particularly , his mystery of christ ; and another small book of his about faith and repentance , and the day of iudgement . once being very merrily talking by a table that had this last book upon it , she just opened the book , and was immediately struck backwards as dead upon the floor . i hope i have not spoil'd the credit of the books , by telling how much the devils hated them . i shall therefore add , that my grandfather cottons catechism called milk for babes , and the assemblies catechism , would bring hideous convulsions on the child if she look't into them ; tho she had once learn't them with all the love that could be . sect . xxi . i was not unsensible that this girls capacity or incapacity to read , was no test for truth to be determin'd by , and therefore i did not proceed much further in this fanciful business , not knowing what snares the devils might lay for us in the tryals . a few further tryals , i confess , i did make ; but what the event of 'em was , i shall not relate , because i would not offend . but that which most made me to wonder was , that one bringing to her a certain prayer book , she not only could read it very well , but also did read a large part of it over ; and calling it her bible , she took in in a delight and put on it a respect more than ordinary . if she were going into her tortures , at the offer of this book , she would come out of her sits , and read ; and her attendents were almost under a temptation to use it as a charm , to make and keep her quiet . only , when she came to the lords prayer , ( now and then occuring in this book ) she would have her eyes put out , so that she must turn over a new leaf , and then she could read again . whereas also there are scriptures in that book , she could read them there , but if i show'd her the very same scriptures in the bible , she should sooner dy than read them . and she was likewise made unable to read the psalms in an apelent meeter , which this prayer book had in the same volumne with it . there were , i think i may say ; no less than multitudes of witnesses , to this odd thing ; and i should not have been a faithful and honest historian , if i had withheld from the world this part of my history : but i make no reflections on it . those inconsiderable men that are provoked at it ( if any shall be of so little sense as to be provoked ) must be angry at the devils , and not at me ; their malice , and not my writing , deserves the blame of any aspersion which a true history , may seem to cast on a book that some have enough manifested their concernment for . sect . xxii . there was another most unaccountable circumstance which now attended her ; and until she came to our house , i think , she never had experience of it . ever now and then , an invisible horse would be brought unto her , by those whom she only called , them , and , her company : upon the approach of which , her eyes would be still closed up ; for ( said she ) they say , i am a tell-tale , and therefore they will not let me see them . upon this would she give a spring as one mounting an horse , and settling her self in a riding-posture , she would in her chair be agitated as one sometimes ambleing , sometimes trotting , and sometimes galloping very furiously . in these motions we co●●● not perceive that she was stirred by the stress of her feet , upon the ground ; for often she touch't it not ; but she mostly continued in her chair , though sometimes in her hard trott we doubted she would have been tossed over the back of it . once being angry at his dulness , when she said , she would cut off his head if she had a knife , i gave her my sheath , ( wherewith she suddenly gave her self a stroke on the neck , but complain'd , it would not cut . when she had rode a minute or two or three , shee 'd pretend to be at a rendezvous with them , that were her company ; there shee 'd maintain a discourse with them , and asking many questions concerning her self , ( for we gave her none of ours ) shee 'd listen much , and received answers from them that indeed none but her self perceived . then would she return and inform us , how [ they ] did intend to handle her for a day or two afterwards , besides some other things that she enquired of them . her horse would sometimes throw her , with much violence ; but she would mount again ; and one of the standers-by once imagining [ them ] that were her company , to be before her ( for she call'd unto them to say for her ) he struck with his cane in the air where he thought they were , and tho her eyes were wholly shutt , yet she cry'd out , that he struck her . her fantastic iourneyes were mostly performed in her chair without removing from it : but sometimes would she ride from her chair , and be carried odly on the floor , from one part of the room to another , in the postures of a riding woman . if any of us asked her , who her company were ? she generally replyed , i don't know . but if we were instant in our demand , she would with some witty flout or other turn it off . once i said , child , if you can't tell their names , pray tell me what clothes they have on ; and the words were no sooner out of my mouth , but she was laid for dead upon the floor . sect . xxiii . one of the spectators once ask'd her , whether she could nor ride up stairs ; unto which her answer was , that she believe'd she could , for her horse could do very not able things . accordingly , when her horse came to her again , to our admiration she ends ( that is , was tossed as one that rode up the stairs : there then stood open the stuay of one belonging to the family , into which entring , she stood immediately upon her feet , and cry'd out , they are gone ; they are gone ! they say , that they cannot , — god won't let 'em come here ! she also added a reason for it , which the owner of the study thought more kind than true . and she presently and perfectly came to her self , so that her whole discourse & carriage was altered unto the greatest measure of sobriety , and she satt reading of the bible and good books , for a good part of the afternoon . her affairs calling her anon to go down again , the daemons were in a quarter of a minute as bad upon her as before , and her horse was waiting for her . i understanding of it , immediately would have her up to the study of the young man where she had been at ease before ; meerly to try whether there had not been a fallacy in what had newly happened : but she was now so twistted , and iprithen , that it gave me much trouble to get her into my arms , and much more to drag her up the stairs . she was pulled out of my hands , and when i recovered my hold , she was thrust so hard upon me , that i had almost fallen backwards , and her own breast was sore afterwards , by their compressions to detain her ; she seem'd heavier indeed that three of her self . with incredible forcing ( tho she kept screaming , they say i must not go in ! ) at length we pull'd her in ; where she was no sooner come , but she could stand on her feet , and with an altered tone , could thank me , saying , now i am well . at first shee 'd be somewhat faint , and say , she felt something go out of her ; but in a minute or two , she could attend any devotion , or business as well as ever in her life ; and both spoke and did as became a person of good discretion . i was loth to make a charm of the room ; yet some strangers that came to visit us , the week after , desiring to see the exporiment made , i permitted more than two or three repetitions of it ; and it still succeded as i have declared . once when i was assisting 'em in carrying of her u , she was torn out of all our hands ; & to my self , she cry'd out , mr. m , — one of them is going to push you down the stairs , have a care . i remember not that i felt any thrust or blow ; but i think i was unaccountably made to step down backward two or three stairs , and within a few hours she told me by whom it was . sect . xxiv . one of those that had bin concerned for her welfare , had newly implored the great god that the young woman might be aable to declare whom she apprehended her self troubled by . presently upon this her horse returned , only it pestered her with such ugly paces , that she fell out with her company , & threatned now to tell all , for their so abusing her . i was going abroad , and she said unto them that were about her , mr. m. — is gone abroad my horse won't come back , till he come home ; and then i belieue ( said she softly , ) i shall tell him all . i staid abroad an hour or two , and then returning , when i was just come to my gate , before i had given the least sign or noise of my being there , she said , my horse is come ! and intimated , that i was at the door . when i came in , i found her mounted after her fashion , upon her aerial steed ; which carried her fancy to the journeys end . there ( or rather then ) she maintained a considerable discourse with her company , listening very attentively when she had propounded any question , and receiving the answers with impressions made upon her mind . she said ; well what do you say ? how many fits more am i to have ? — pray , can ye tell how long it shall be before you are hang'd for what you have done ? — you are filtlhy witches to my knowledge , i shall see some of you go after your sister ; you would have killd me ; but you can't , i don't fear you — you would have thrown mrs mather down stairs , but you could not . — well! how shall i be * tomorrow ? pray , what do you think of tomorrow ? — fare ye well . — you have brought me such an ugly horse , i am angry at you ; i could find in my heart to tell all . so she began her homeward paces ; but when she had gone a little way , ( that is a little worse ) she said , o i have forgot one question ; i must go back again ; and back she rides . she had that day been diverse times warning us , that they had been contriving to do some harm to my wife , by a fall or a blow , or the like ; and when she came out of her mysterious journeys , she would still be careful concerning her. accordingly she now calls to her company again , hark you , one thing more before we part ! what hurt is it you will do to mrs. mather ? will you do her any hurt ? here she listened some time ; and then clapping her hands cry'd out , o , i am glad on 't , they can do mrs. mather no hurt : they try , but they say they can't . so she returns and at once , dismissing her horse , and opening her eyes , she call'd me to her , now sir , ( said she ) i 'll tell you all . i have learn'd who they are that are the cause of my trouble , there 's three of them , ( and she named who ) if they were out of the way , i should be well . they say , they can tell now how long i shall be troubled , but they won't . only they seem to think , their power will be broke this week , they seem also to say , that i shall be very ill tomorrow , but they are themselves terribly afraid of tomorrow ; they fear , that to morrow we shall be delivered . they say too , that they can't hurt mrs. mather , which i am glad of . but they said , they would kill me tonight , if i went to bed before ten a clock , if i told a word . and other things did she say ; not now to be recited . sect . xxv . the day following , which was , i think about the twenty seventh of november , mr. morton of charlestown , and mr. allen , mr. moody , mr. willard , and my self , of boston , with some devout neighbours , kept another day of prayer , at iohn goodwin's house ; and we had all the children present with us there . the children were miserably tortured , while we laboured in our prayers ; but our good god was high unto us , in what we call'd upon him for . from this day the power of the enemy was broken ; and the children , though assaults after this were made upon them , yet were not so cruelly handled as before . the liberty of the children encreased daily more and more , and their vexation abated by degrees ; till within a little while they arrived to perfect ease , which for some weeks or months they cheerfully enjoyed . thus good it is for us to draw near to god. sect . xxvi . within a day or two after the east , the young woman had two remarkable attempts made upon her , by her invisible adversaries . once , they were dragging her into the oven that was then heating , while there was none in the room to help her . she clap't her hands on the mantle-tree to save her self ; but they were beaten off ; and she had been burned , if at her out-cryes one had not come in from abroad for her relief . another time , they putt an unseen rope with a cruel noose about her neck , whereby she was choaked , until she was black in the face ; and though it was taken off before it had kill'd her , yet there were the red marks of it , and of a finger & a thumb near it , remaining to be seen for a while afterwards . sect . xxvii . this was the last molestation that they gave her for a while ; and she dwelt at my house the rest of the winter , having by an obliging and vertuous conversation , made her self enough welcome to the family . but within about a fortnight , she was visited with two dayes of as extraordinary obsessions as any we had been the spectators of . i thought it convenient for me to entertain my congregation with a sermon upon the memorable providences which these children had been concerned in . when i had begun to study my sermon , her tormentors again seiz'd upon her ; and all fryday & saturday , did they manage her with a special design , as was plain , to disturb me in what i was about . in the worst of her extravagancies formerly , she was more dutiful to my self than i had reason to expect , but now her whole carriage to me , was with a sauciness that i had not been us'd to be treated with . she would knock at my study door , affirming , that some below would be glad to see me ; when there was none that ask't for me . she would call to me with multiplyed impertinencies , and throw small things at me wherewith she could not give me any hurt . shee 'd hector me at a strange rate for the work i was at , and threaten me with i know not what mischief for it . she got a history that i had written of this witchcraft , and tho she had before this , readd it over and over , yet now she could not read ( i believe ) one entire sentence of it ; but she made of it the most ridiculous travesty in the world , with such a patness and excess of fancy , to supply the sense that she put upon it , as i was amazed at . and she particularly told me , that i should quickly come to disgrace by that history . sect . xxviii . but there were many other wonders beheld by us before these two dayes were out . few tortures attended her , but such as were provoked ; her frolicks being the things that had most possession of her . i was in latin telling some young gentlemen of the colledge , that if i should bid her look to god , her eyes would be put out , upon which her eyes were presently served so . i was in some surprize , when i saw that her troublers understood latin , and it made me willing to try a little more of their capacity . we continually found , that if an english bible were in any part of the room seriously look'd into , though she saw and heard nothing of it , she would immediately be in very dismal agonies . we now made a tryal more than once or twice , of the greek new-testament , and the hebrew old testament ; and we still found , that if one should go to read in it never so secretly and silently , it would procure her that anguish , which there was no enduring of . but , i thought , ( at length , ) i fell upon one infirior language which the damons did not seem , so well to understand . sect . xxix . devotion was now , as formerly the terriblest of all the provocations that could be given her . i could by no means bring her to own , that she desired the mercies of god and the prayers of good men . i would have obtained a sign of such a desire , by her listing up of her hand ; but she stirr'd it not : i then listed up her hand my self , and though the standers by thought a more insignificant thing could not be propounded , i said , child , if you desire those things , let your hand fall , when i take mine away : i took my hand away , and hers continued strangely and stifly stretched out , so that for some time , she could not take it down . during these two dayes we had prayers oftener in our family than at other times ; and this was her usual behaviour at them . the man that prayed , usually began with reading the word of god ; which once as he was going to do , she call'd to him , read of mary magdalen , out of whom the lord cast seven devils , during the time of reading , she would be laid as one fast asleep ; but when prayer was begun , the devils would still throw her on the floor , at the feet of him , that prayed . there would she lye and whistle and sing and roar , to drown the voice of the prayer ; but that being a little too audible for them , they would shutt close her mouth and her ears , and yet make such odd noises in her throat as that she her self could not hear our cries to god for her . shee 'd also fetch very terrible blowes with her fist , and kicks with her foot at the man that prayed ; but still ( for he had bid that none should hinder her ) her fist and foot , would alwaies recoil , when they came within a few hairs breadths of him just as if rebounding against a wall ; so that she touch'd him not , but then would beg hard of other people to strike him , and particularly she entreated them to take the tongs and smite him ; which not being done , she cryed out of him , he has wounded me in the head. but before prayer was out , she would be laid for dead , wholly sensless and ( unless to a severe trial ) breathless ; with her belly swelled like a drum , and sometimes with croaking noises in it ; thus would she ly , most exactly with the stiffness and posture of one that had been two days laid out for dead . once lying thus , as he that was praying , was alluding to the words of the canaanitess , and saying , lord , have mercy on a daughter vexed with a devil ; there came a big , but low voice from her , saying , there 's two or three of them ( or us ! ) and the standers-by , were under that apprehension , as that they cannot relate whether her mouth mov'd in speaking of it . when prayer was ended , she would revive in a minute or two , and continue as frolicksome as before . she thus continued until saturday towards the evening ; when , after this man had been at prayer , i charged all my family to admit of no diversion by her frolicks , from such exercises as it was proper to begin the sabbath with . they took the coun 〈…〉 ; and tho she essayed , with as witty and and as nimble and as various an application to each of them successively as ever i saw , to make them laugh , yet they kept close to their good books which then called for their attention . when she saw that , immediately she fell asleep ; and in two or three hours , she waked perfectly her self ; weeping bitterly to remember ( for as one come out of a dream she could remember ) what had befallen her . sect . xxx . after this , we had no more such entertainments . the demons it may be would once or twice in a week , trouble her for a few minutes with perhaps a twisting & a twinke of her eyes , or a certain cough , which did seem to be more than ordinary . moreover , both she at my house , and her sister at home , at the time which they call christmas , were by the daemons made very drunk , though they had no strong drink ( as we are fully sure ) to make them so . when she began to feel her selfe thus drunk , she complain'd , o they say they will have me to keep christmas with them ! they will disgrace me when they can do nothing else ! and immediately the ridiculous behaviours of one drunk , were with a wonderful exactness represented in her speaking , and reeling , and spewing , and anon sleeping , till she was well again . but the vexations of the children otherwise abated coutinually . they first came to be alwaies quiet , unless upon provocations . then they got liberty to work , but not to read : then further on , to read , but not aloud . at last they were wholly delivered ; and for many weeks remained s●●● . sect . xxxi . i was not unsensible , that it might be an easie thing to be too bold , and go too far , in making of experiments . nor was i so unphilosophical as not to discern many opportunityes of giving and solving many problemes which the pneumatic discipline is concerned in i confess i have learn'd much more than i fought , and i have bin informed of some things relating to the invisible world , which as i did not think it lawful to ask , so i do not think it proper to tell ; yet i will give a touch upon one problem commonly discoursed of ; that is , whether the devils know our thoughts , or no ? i will not give the reader my opinion of it , but only my experiment . that they do not , was conjectured from this : we could cheat them when we spoke one thing , and mean't another . this was found when the children were to be undressed . the devils would still in waves beyond the force of any imposture , wonderfully twist the part that was to be undress'd , so that there was no comming at it . but , if we said , untye his neckcloth , and the parties bidden , at the same time , understood our intent to be , unty his shooe ! the neckcloth , and not the shooe , has been made strangely inaccessible . but on the other side ; that they do , may be conjectured from this. i called the young woman at my house by her name , intending to mention unto her some religious expedient whereby she might , as i thought much relieve her self ; presently her neck was broke , and i continued watching my opportunity to say what i designed . i could not get her to come out of her fit , until i had laid aside my purpose of speaking what i thought , and then she reviv'd immediately . moreover a young gentleman visiting of me at my study to ask my advice about curing the atheism & blasphemy which he complained , his thoughts were more than ordinarily then infested with ; after some discourse i carried him down to see this girl who was then molested with her unseen fiends ; but when he came , she treated him very coursly and rudely , asking him what she came to the house for ? and seemed very angry at his being there , urging him to be gone with a very impetuous importunity . perhaps all devils are not alike sagacious . sect . xxxii . the last fit that the young woman had , was very peculiar . the damons having once again seiz'd her , they made her pretend to be dying ; and dying truly we fear'd at last she was : she lay , she tossed , she pull'd just like one dying , and urged hard for some one to dy with her , seeming loth to dy alone . she argued concerning death , in straine that quite amazed us ; and concluded , that though she was luth to dy , yet if god said she must , she must ; adding something about the state of the countrey , which we wondred at anon , the fit went over ; and as i guessed it would be , it was the last fit she had at our house . but all my library never afforded me any commentary on those paragraphs of the gospels , which speak of demoniacs , equal to that which the passions of this child have given me . sect . xxxiii . this is the story of goodwins children , a story all made up of wonders ! i have related nothing but what i judge to be true . i was my self an eye-witness to a large part of what i tell ; and i hope my neighbours have long thought , that i have otherwise learned christ , than to ly unto the world. yea , there is , i believe scarce any one particular , in this narrative , which more than one credible witness will not be ready to make oath unto . the things of most concernment in it , were before many critical observers ; and the whole happened in the metropolis of the english america , unto a religious and industrious family which was visited by all sorts of persons , that had a mind to satisfy themselves . i do now likewise publish the history , while the thing is yet fresh and new ; and i challenge all men to detect so much as one designed falshood , yea , or so much as one important mistake , from the egg to the apple of it , i have writ as plainly as becomes an historian , as truly as becomes a christian , tho perhaps not so profitably as became a divine . but i am resolv'd after this , never to use but just one grain of patience with any man that shall go to impose upon me , a denial of devils , or of witches . i shall count that man ignorant who shall suspect , but i shall count him down-right impudent if he assert the non-existence of things which we have had such palpable convictions of . i am sure he cannot be a civil , ( and some will question whether he can be an honest man ) that shall go to deride the being of things which a whole countrey has now beheld an house of pious people suffering not a few vexations by . but if the sadducee , or the atheist , have no right impressions by these memorable providences made upon his mind ; yet i hope , those that know what it is to be sober , will not repent any pains that they may have taken in perusing what records of these witchcrafts & possessions , i thus leave unto posterity . postscript . you have seen the trouble and the relief of iohn goodwins children , after which the daemons were let loose to make a fresh attacque upon them , tho not in a manner altogether so terrible & afflictive , as what they had before susteined . all the three children were visited with some return of their calamities ; but the boy was the child which endured most in this new assault . he had been for some while kindly entertained , with mr. baily at watertown where he had enjoyed a long time of ease ; the devils having given him but little disburbance , except what was for a short while after his first coming there . he no sooner came home , but he began to be ill again , with diverse peculiar circumstances attending of him . there was this particularly remarkable : that the boy dream't he had a bone within his skin growing cross his ribs ; and when he awaked , he felt and found a thing there which was esteem'd a bone , by them that handled it ; only every one wondered how it should be lodged there . an expert chirurgeon , dr. iohn clark , being advis'd with about it , very dexterously took it out ; and it prov'd not the imagined bone , but a considerable pin ; a brass pin , which could not possibly have come to ly there as it did , withont the prestigious conveyance of a misterious witchcraft . another time , on a lord's day his father would have taken him to meeting with him ; and when his father spoke of going to some of the assemblies in the town ( particularly both the north and the south ) the boy would be cast into such tortures and postures , that he would sooner dy than go out of doors ; but if his father spoke of going to others of the assemblies in the town , particularly the quakers , the boy in a moment would be as well as could be . the tryal of this was more than five times repeated , and were it fully related , would be more than ten times admired . our prayers for the children were justly renewed , and i hope not altogether unanswered . upon one prayer over two of them , they had about a fortnights ease ; and their ails again returning , prayer was again awakened ; with some circumstances not proper to be exposed unto the world. god gave a present abatement hereupon to the maladies of the children , and caused their invaders to retire ; so that by degrees they were fully and quickly delivered . two days of prayer obtained the deliverance of two . the third , namely the boy , remaining under some annoyance by the evil spirits , a third day was employ'd for him and he soon found the blessed effects of it in his deliverance there were several very memorable things attending this deliverance of the children , and the vowes , and the pleas , used in the prayers which were thereby answerd , but they were all private , yea , in a sort , secret ; non est religio ubi omnia patent ; and i understand , ( for i have some acquaintance with him ) that the friend of the children , whom god gave to be thus concerned and successful for them , desires me not to let reports of those things go out of the walls of a study , but to leave them rather for the notice of the other world. i think it will not be improper to tell the world , that one thing in the childrens deliverance was the strange . death of an horrible old woman , who was presum'd to have a great hand in their affliction . before her death & at it , the alms-house where she lived was terrified with fearful noises , and she seem'd to have her death hastened by dismal blowes reveived from the invisible world. but having mentioned this : all that i have now to publish is that prayer and faith , was the thing which drove the divels from the children ; and i am to bear this testimony unto the world , that the lord is nigh to all them , who call upon him in truth , and , that blessed are all they that wait for him. finished , iune th , . mantissa . to the foregoing narrative , we have added an account given us , by the godly father of these haunted children ; who upon his reading over so much of our history , as was written of their exercise before their full deliverance , was willing to express his attestation to the truth of it ; with this further declaration of the sense , which he had of the unusual miseries , that then lay upon his family . 't is in his own style ; but i suppose a pen hath not commonly been managed with more cleanly discourse by an hand used only to the trowel ; and his condition hath been such , that he may fairly have leave to speak . in the year . about midsummer , it pleased the lord to visit one of my children with a sore visitation ; and she was not only tormented in her body , but was in great distress of mind , crying out , that she was in the dark concerning her souls estate , and that she had mispent her precious time ; she and we thinking her time was near at an end hearing those shrieks and groans which did not only pierce the ears , but hearts of her poor parents ; now was a time for me to consider with my self , and to look into my own heart and and life , and see how matters did there stand between god and my own soul , and see wherefore the lord was thus contending with me . and upon enquiry i found cause to judge my self , & to justify the lord. this affliction continuing some time , the lord saw good then to double the affliction in smiting down another child , and that which was most heart breaking of all , and did double this double affliction was , it was apparent and judged by all that saw them , that the devil and his instruments , had a hand in it . the consideration of this was most dreadful : i thought of what david said , sam. . . if he feared so to fall into the hands of men , oh ! then to think of the horror of our condition , to be in the hands of devils and witches ! this our doleful condition moved us to call to our friends to have pity on us , for gods hand had touched us . i was ready to say , that no ones affliction was like mine ; that my little house that should be a little bethel for god to dwell in , should be made a den for devils ; that those little bodies , that should be temples for the holy ghost to dwell in , should be thus harrassed and abused by the devil and his cursed brood . but how this twice doubled affliction is doubled again . two more of my children are smitten down , oh ! the cries , the shrieks , the tortures of these poor children ! doctors cannot help , parents weep and lament over them , but cannot ease them . now i considering my affliction to be more than ordinary , it did certainly call for more than ordinary prayer . i acquainted mr. allen , mr. moodey , mr. willard , and mr. c. mather , the four ministers of the town with it , and mr. morton of charlstown ; earnestly desiring them , that they , with some other praying people of god , would meet at my house , and there be earnest with god , on the behalf of us and our children ; which they ( i thank them for it ) readily attended with great servency of spirit ; but as for my part , my heart was ready to sink to hear and see those doleful-sights . now i thought that i had greatly neglected my duty to my children , in not admonishing and instructing of them ; and that god was hereby calling my sins to mind , to slay my children , then i pondered of that place in numb . . . surely there is no inchanment against iacob , neither is there any devination against israel . and now i thought i had broke covenant with god , not only in one respect but in many , but it pleased the lord to bring that to mind in heb. . . for i will be merciful to their unrighteousness , and their sins & inquities will i remember no more . the consideration how the lord did deal with iob , and his patience and the end the lord made with him was some support to me . i thought also , on what david said , that he had sinned , but what have these poor lambs done ? but yet in the midds't of my tumultous thoughts within me , it was gods comforts that did delight my soul. that in the of luke , and the beginning , where christ spake the parable for that end , that men ought alwaies to pray and not faint . this , with many other places bore up my spirit . i thought with ionah that i would yet again look towards god's holy temple ; the lord iesus christ. and i did greatly desire to find the son of god with me in this furnace of affliction , knowing thereby that no harm shall befall me . but now this solemn day of prayer and fasting being at an end , there was an eminent answer of it : for one of my children was delivered , and one of the wicked instruments of the devil discovered , and her own mouth condemned her , and so accordingly executed . here was food for faith , and great encouragement still to hope and quietly wait for the salvation of the lord ; the ministers still counselling and encouraging me to labour to be found in gods way , committing my case to him , and not to use any way not allowed in gods word . it was a thing not a little comfortable to us , to see that the people of god was so much concerned about our lamentable condition , remembring us at all times in their prayers , which i did look at as a token for good ; but you must think it was a time of sore temptation with us , for many did say ; ( yea , and some good people too ) were it their case , that they would try some tricks , that should give ease to their children : but i thought for us to forsake the counsel of good old men , and to take the counsel of the young ones , it might ensnare our souls , though for the present it might offer some relief to our bodies ; which was a thing i greatly feared ; and my children were not at any time free for doing any such thing . it was a time of sore affliction , but it was mixed with abundance of mercy , for my heart was many a time made glad in the house of prayer . the neighbourhood pitied us ; and were very helpful to us : moreover , though my children were thus in every limb and joynt tormented by those children of the devil , they also using their tongues at their pleasure , sometimes one way , sometimes another ; yet the lord did herein prevent them , that they could not make them speak wicked words , though they did many times hinder them from speaking good ones ; had they in these fits blasphemed the name of the holy god , this you may think would have been an heart-breaking thing to us the poor parents ; but god in his mercy prevented them , a thing worth taking notice of . likewise they slept well a nights : and the ministers did often visit us , and pray with us , and for us ; and their love and pity was so great , their prayers so earnest and constant , that i could not but admire at it . mr. mather particularly ; now his bowels so yearned towards us in this sad condition , that he not only pray's with us , and for us , but he taketh one of my children home to his own house ; which indeed was but a troublesome guest , for such an one that had so much work lying upon his hands and heart : he took much pains in this great service , to pull this child , and her brother and sister out of the hand of the devil . let us now admire and adore that fountain the lord jesus christ , from whence those streams come . the lord himself will requite his labour of love . our case is yet very sad , and doth call for more prayer ; and the good ministers of this town , and charlstown readily came , with some other good praying people to my house , to keep another day of solemn fasting and prayer ; which our lord saith this kind goeth out by . my children being all at home , the two biggest lying on the bed , one of them would fain have kicked the good men while they were wrestling with god for them , had not i held him with all my power and might ; and sometimes he would stop his own ears . this you must needs think was a cutting thing to the poor parents . now our hearts were ready to sink , had not god put under his everlasting arms of mercy and helped us still to hope in his mercy , and to be quiet , knowing that he is god , and that it was not for the potsheards of the earth to strive with their maker . well might david say , that had not the law of his god been his delight , he had perished in his affliction . now the promises of god are sweet ; god having promised , to hear the prayer of the destitute , and not to despise their prayer ; and he will not fail the expectation of those that wait on him ; but he heareth the cry of the poor and needy . these iacobs came and wrestled with god for a blessing on this poor family , which indeed i hope they obtained , and may be now worthy of the name israel , who prevailed with god , and would not let him go till he had blessed us . for soon after this , there were two more of my children delivered out of this horrible pit . here was now a double mercy , and how sweet was it , knowing it came in answer of prayer ! now we see and know , it is not a vain thing to call on the name of the lord. for he is a present help in the time of trouble ; and we may boldly say the lord has been our helper , i had sunk , but jesus put forth his hand & bore me up . my faith was ready to fail , but this was a support to me that christ said to peter , i have prayed for thee that thy faith fail not . and many other promises were as cordials to my dropping soul. and the consideration of all those that ever came to christ jesus for healing , that he healed their bodies , pardoned their sins , and healed their souls too ; which i hope in god may be the fruit of this present affliction . if god be pleased to make the fruit of this affliction to be to take away our sin , and cleanse us from iniquity , and to put us on with greater diligence to make our calling & election sure , then , happy affliction ! the lord said that i had need of this to awake me . i have found a prosperous condition a dangerous condition . i have taken notice and considered more of god's goodness in these few weeks of affliction , than in many years of prosperity . i may speak it with shame , so wicked and deceitful , and ungrateful is my heart that the more god hath been doing for me , the less i have been doing for him. my returns have not been according to my receivings . the lord help me now to praise him in heart , lip , & life . the lord help us to see by this visitation , what need we have to get shelter under the wing of christ , to hast to the rock , where we may be safe . we see how ready the devils are to catch us , and torment our bodies , and he is as diligent to ensnare our souls , and that many waies ; but let us put on all our spiritual armour , and follow christ the captain of our salvation ; and tho we meet with the cross , let us bear it patiently and cheerfully , for if jesus christ be at the one end , we need not fear the heaft of it : if we have christ we have enough ; he can make his rod as well as his staffe to be a comfort to us ; and we shall not want if we be the sheep of christ. if we want afflictions we shall have them , and sanctified afflictions are choice mercies . now i earnestly desire the prayer of all good people ; that the lord would be pleased to perfect that work he hath begun , and make it to appear that prayer is stronger than witchcraft . iohn goodwin . decemb. . . this is our first example ; and it is this which has occasioned the publication of the rest. exemple . ii. among those iudgments of god , which are a great deep , i suppose few are more unfathomable than this , that pious and holy men suffer sometimes by the force of horrid witchcrafts , and hellish witches are permitted to break thorough the hedge which our heavenly father has made about them that seek him. i suppose the instances of this direful thing are seldome ; but that they are not never we can produce very dismal testimony . one , and that no less recent than awful , i shall now offer : and the reader of it will thereby learn , i hope , to work out his own salvation with fear and trembling . sect . i. mr. philip smith , aged about fifty years , a son of eminently vertuous parents , a deacon of the church at hadley , a member of our general court , an associate in their county court , a select-man for the affairs of the town , a lieutenant in the troop , and , which crowns all , a man for devotion and gravity , and all that was honest , exceeding exemplary ; such a man in the winter of the year , . was murdered with an hideous witchcraft , which filled all those parts with a just astonishment . this was the manner of the murder . sect . ii. he was concerned about relieving the indigencies of a wretched woman in the town ; who being dissatisfied at some of his just cares about her , expressed her self unto him in such a manner , that he declared himself apprehensive of receiving mischief at her hands ; he said , he doubted she would attempt his hurt . sect . iii. about the beginning of ianuary he began to be very valetudinarious , labouring under those that seemed ischiadick pains . as his illness increased on him , so his goodness increased in him ; the standers-by could in him see one ripening apace for another world ; and one filled not only with grace to an high degree , but also with exceeding ioy. such weanedness from , and weariness of the world , he shew'd , that he knew not ( he said ) whether he might pray for his continuance here . such assurance had he of the divine love unto him , that in raptures he would cry out , lord , stay thy hand , it is enough , it is more than thy frail servant can bear ! but in the midst of these things , he uttered still an hard suspicion , that the ill woman who had threatned him , had made impressions on him . sect . iv. while he remained yet of a sound mind , he very sedately , but very solemnly charged his brother to look well after him . tho' he said he now understood himself , yet he knew not how he might be ; but be sure ( said he ) to ha●● a care of me for you shall see strange things , there shal be a wonder in hadley ! i shall not be dead when it is thought i am ! this charge he pressed over and over ; and afterwards became delirious . sect . v. being become delirious , he had a speech incessant and voluble beyond all imagination and this in divers tones and sundry voices , and ( as was thought ) in various languages . sect . vi. he cryed out not only of sore pain , but also of sharp pins , pricking of him sometimes in his toe , sometimes in his arms , as if there had been hundreds of them . but the people upon search never found any more than one. sect . vii . in his distresses he exclaimed very much upon the woman afore-mentioned , naming her , and some others , and saying , do you not see them ; there , there , there they stand . sect . viii . there was a strong smell of something like musk , which was divers times in the room where he was , and in the other rooms , and without the house ; of which no cause could be rendred . the sick-man as well , as others , complained of it ; and once particularly , it so siez'd an apple roasting at the fire that they were forced to throw it away . sect . ix . some that were about him being almost at their wits end , by beholding the greatness and the strangeness of his calamities did three or four times in one night , go and give disturbance to the woman that we have spoken of : all the while they were doing of it , the good man was at ease , and slept as a weary man ; and these were all the times they perceived him to take any sleep at all . sect . x. a small galley-pot of alkermes , that was near full , and carefully look't after , yet unto the surprize of the people , was quite emptied , so that the sick man could not have the benefit of it . sect . xi . several persons that sat by him , heard a scratching , that seem'd to be on the ticking near his feet , while his feet lay wholly still ; nay , were held in the hands of others , and his hands were far of another way . sect . xii . sometimes fire was seen on the bed , or the covering , and when the beholders began to discourse of it , it would vanish away . sect . xiii . diverse people felt something often stir in the bed , at some distance from his body . to appearance , the thing that stirr'd was as big as a cat : some try'd to lay hold on it with their hands , but under the covering nothing could be found . a discreet and sober woman , resting on the beds feet , felt as it were a hand , the thumb and the finger of it , taking her by the side , and giving her a pinch ; but turning to see what it might be , nothing was to be seen . sect . xiv the doctor standing by the sick man , and seeing him ly still , he did himself try to lean on the beds-head ; but he found the bed to shake so , that his head was often knocked against the post , though he strove to hold it still ; and others upon tryal found the same . also , the sick man lying too near the side of the bed , a very strong and stout man , try'd to life him a little further into the bed ; but with all his might he could not ; tho' trying by ' nd by , he could lift a bed-stead , with a bed , and man lying on it , all , without any strain to himself at all . sect . xv. mr smith dyes . the iury that viewed the corpse found a swelling on one breast , which rendered it like a womans . his privities were wounded or burned . on his back , besides bruises , there were several pricks , or holes , as if done with awls or pins . sect . xvi . after the opinion of all had pronounc'd him dead , his countenance continued as lively as if he had been alive ; his eyes closed as in a slumber ; and his neither iaw , not falling down . thus he remained from sattureday morning about sun-rise , till sabbath-day in the after-noon . when those that took him out of the bed found him still warm ; though the the season was as cold as had almost been known in an age. on the night after the sabbath , his countenance was yet as fresh as before ; but on monday morning , they found the face extremely tumified and discoloured ; 't was black and blue , & fresh blood seem'd to run down his cheek in the hairs . sect . xvii . the night after he died , a very credible person , watching of the corpse , perceived the bed to move and stir , more than once ; but by no means could find out the cause of it . sect . xviii . the second night , some that were preparing for the funeral , do say , that they heard diverse noises in the room , where the corpse lay ; as though there had been a great removing and clattering of stools & chairs . upon the whole , it appeared unquestionable that witchcraft had brought a period unto the life of so good a man. exemple . iii. the man of whom we have been writing , is not the only good christian whom evile witchcraft has given annoyance to . we shall add a second instance , wherein i shall relate something that i do not approve ; and that is , the vrinary experiment . i suppose the vrine must be bottled with nails and pinns , and such instruments in it as carry a shew of torture with them , if it attain its end. for i have been told , that the bare bottleing of vrine with filings of steel in it , which can be better ( tho scarce well ) accounted for , has bin sound insignificant . now to use a charm against a charm , or to use a devils shield against a devils sword , who can with a good conscience try ? all communion with hell is dangerous ; all relief and succor coming by means whose whole force is founded in the laws of the kingdom of darkness , will be ready to leave a sting on the conscience of him that obtains it so . sect . i. there was one mr. st — n of north-hampton , who upon complaint of an abused servant unto him , had in plain and close terms rebuked the master of the lad , for his too great severity . he was a man of good repute , and as good courage ; but within as little a while as the man whom he had reproved could return to inform his wife , who was a person under suspicion for witchcraft ; he was taken with many ails and pains that increased on him to great extremity . sect . ii. he languishes , decayes , and dies : but before it came to that , strange sights were in the house . a black cat appeared in the night , with very affrighting circumstances ; and then a pigeon ; both of which they pursued in vain , tho both of them were in the house . sect . iii. they went to the traditionall experiment of botteling vrine ; but they could get no vrine from him , a strange hole through the vrinary passage , shedding the water before they could receive it into the vessel . sect . iv. the corpse was view'd by the jury ; an hole was found quite thro his yard , which hindered their saving of any vrine , and and gave a terrible torture to him . about the small of his back , there was a multitude of small spots , the callous out side of which , being taken away underneath were holes , as tho made by small shott . upon which all concluded with good reason , the occasion of his death to be something preternatural . exemple . iv. so horrid and hellish is the crime of witchcraft , that were gods thoughts as our thoughts , or gods wayes as our wayes , it could be no other but vnpardonable . but that the grace of god may be admired , and that the worst of sinners may be encouraged , behold , witchcraft also has found a pardon . let no man despair of his own forgiveness , but let no man also delay about his own repentance , how aggravated soever his transgressions are . from the hell of witchcraft our merciful jesus can fetch a guilty creature to the glory of heaven . our lord hath sometimes recovered those who have in the most horrid manner given themselves away to the destroyer of their souls . sect . i. there was one mary iohnson tryed at hartford , in this countrey , upon an indictment of familiarity with the devil . she was found guilty of the same , cheefly upon her own confession , and condemned . sect . ii. many years are past since her execution ; and the records of the court are but short ; yet there are several memorables that are found credibly related and attested concerning her . sect . iii. she said , that a devil was wont to do her many services . her master once blam'd her for not carrying out the ashes , and a devil did clear the hearth for her afterwards . her master sending her into the field , to drive out the hogs that us'd to break into it , a devil would scowre them out , and make her laugh to see how he feaz'd 'em about . sect . iv. her first familiarity with the devils came by discontent ; and wishing the devil to take that and other thing ; and , the devil to do this and that ; whereupon a devil appeared unto her , tendring her the best service he could do for her . sect . v. she confessed that she was guilty of the murder of a child , and that she had been guilty of vncleanness with men and devils . sect . vi. in the time of her imprisonment , the famous mr , samuel stone was at great pains to promote her conversion unto god , and represent unto her both her misery and remedy ; the success of which , was very desirable , and considerable . sect . vii . she was by most observers judged very penitent , both before and at her execution ; and she went out of the world with many hopes of mercy through the merit of jesus christ. being asked , what she built her hopes upon ; she answered ; on those words , come to me all ye that labour and are heavy laden , and i will give you rest ; and those , there is a fountain open for sin and for vncleanness . and she died in a frame extremely to the satisfaction of them that were spectators of it . our god is a great forgiver . exemple . v. the near affinity between witchcraft & possession , invites me to add unto the foregoing histories . one that the reader , i believe , will count worthy to be related . it is but a fragment of what should have been a fuller story ; but i cannot without some trouble or delay inconsistent with my present designs put my self in a way to perfect it : and i was of the opinion that , let nothing be lost , was a rule which i might very properly extend unto it . the thing happened many ( perhaps thirty ) years ago , and was then much discoursed of . i don't remember , that i have heard what became of the boy concerned in the narrative , but what i now publish , i find among the papers of my grand-father , of whom the world has had such a character , that they cannot but judge , no romance or folly , nothing but what should be seririous and weighty could be worthy of his hands ; and it is in his own hand that i have the manuscript , from whence i have caused it to be transcribed . it runs in such terms as these . a confession of a boy at tocutt ; in the time of the intermission of his fits : and other passages , which many were eye-witnesses of . the boy was for his natural parts , more than ordinary at seven years old . he , with many others went to see a conjurer play tricks in holland . there it was strongly suggested to him , he should be as good an artist as he . from thence to eleven year old , he used the trade of inventing lyes , and stealing mony , running away from his father , spending of it at dice , and with the vilest company and this trade he used in that space ( he confessed ) above forty times at least , and many strange instances he gives of it . his father following him with constant instruction , and correction , he was despertely hardened under all , and his heart sett in a way of malice against the word of god ; & all his father did to restrain him . when he was about ten or eleven years old , he ran away from rotterdam , to delph ; and the devil appeared to him there in the shape of a boy , counselling him not to hearken to the word of god , nor unto any of his father●s instructions , and propounding to him , to enter into a covenant with him . being somewhat fearful at first , desired that he would not appear to him in a shape , but by a voice , and though his heart did inwardly consent , to what the devil said , yet he was withheld that he could not then enter into a covenant with him . his father not knowing this , but of his other wickedness , being a godly minister , procured many christians to join with him in a day of humiliation ; confessed and bewailed his sins , prayed for him , & sent him to new-e . and so committed him to god. from that time to this being now about sixteen years old , the devil hath constantly come to him by a voice ; and he held a constant discourse with him ; and all about entring into a covenant with him : and still perswaded to have it written and sealed , making many promises to allure him , and telling him many stories of dr. faultus , and other witches how bravely they have lived , and how he should live deliciously , and have ease , comfort , and money and sometimes threatning to tear him in pieces if he would not . but ordinarily his discourse was as loving & friendly as could be . he hath been strangely kept , by an hand of god , from making a covenant to this day . for he still propounded many difficulties to the devil , which he could not satisfie his reason in : and though , he saith , he was never well but when he was discoursing with the devil , and his heart was strangely enclined to write and seal an agreement , yet such dreadfull horrour did seiz upon him , at the very time , from the word of god , and such fears of his eternal perishing , that he could not do it then . he put off the devil still , that he was not in a sit frame , but desired him to come again that he might have more discourse , and he would consider of it . the devil appeared to him a second time at new-haven , in the shape of a boy , and a third time at tocutt in the shape of a fox ; at which time , at first , they had loving discourse , as formerly ; but at last , the devil was urgent upon him , and told him , he had baffled with him so long , now he must enter into an agreement , or he would tear him in pieces : he saying , how should i do it ? would you have me write upon my hands ? no , ( saith the devil ) look here , and with that , set paper , and pen , and ink like blood before him . the former horrours , from the word of god , and special passages , which he named , set in upon him so that he could not do it . only before they parted , the devil being so urgent upon him , telling him he had baffled with him , he set a year and half time for consideration . the last quarter of a year is yet to come . the devil told him , if he let him alone so long , he would baffle with him still : he answered , if he did not yeild then , he would give him leave to torment him whilst he lived . still the devil would not away , nor could he get from him . then out of fear he cryed out , lord , iesus , rebuke the devil ! at which , the fox , pen , ink and paper vanished . yet he continued in his course of unheard-of wickedness , and still his will was bent to write & seal the agreement , having his discourse yet with satan by voice . his brother with whom he lives at tocut , having convulsion fits , he laughed and mocked at him , and acted the convulsion fits. a while after god sent convulsion fits on himself ; in which time , his former terrours , the wrath of god , death , hell , iudgment , and eternity were presented to him . he would fain then have confessed his sins , but when he was about to do it , the devil still held his mouth , that he could not . he entreated god , to release him , promising to confess & forsake his sins , and the lord did so ; but he being well , grew as bad , or worse than ever . about six weeks since , his convulsion fits came again three times most dreadfully , with some intermissions , and his former horrours & fears . he would have confessed his sins but could not . it pleased god to put it into the heart of one to ask him , whether he had any familiarity with the devil ? he got out so much then as , yes . he fetching mr. pierson , the convulsion fits left him , and he confessed all , how it had been with him . that very night the devil came to him , and told him , had he blabbed out such things ? he would teach him to blabb ! and if he would not then write and seal the agreement , he would tear him in pieces , and he refusing , the devil took a corporal possession of him , and hath not ceased to torment him extremely ever since . if any thing be spoken to him , the devil answereth ( and many times he barks like a fox , and hisseth like a serpent ) sometimes with horrible blasphemies against the name of christ ; and at some other times the boy is sensible . when he hath the libertie of his voice , he tells what the devil saith to him , urging him to seal the covenant still , and that he will bring paper , pen and ink in the night , when none shall see , pleading , that god hath oust him off , that christ cannot save him . that when he was upon earth he could cast out devils , but now he is in heaven he cannot . sometimes he is ready to yeild to all in a desperate way . sometimes he breaks out into confession of his former sins , as they come into his mind ; exceedingly judging himself , and justifying god in his for ever leaving of him in the hands of satan . once he was heard to pray in such a manner so sutable to his condition , so aggravating his sin , and pleading with god for mercy , and in such a strange , high , enlarged manner , as judicious godly persons then present , affirm they never heard the like in their lives , that it drew abundance of tears from the eyes of all present , being about twenty persons . but his torment increased upon him worse after such a time ; or if any thing were spoken to him from the word of god by others or they pray with him . the last week after he had confessed one strange passage , namely that once in discourse he told the devil , that if he would make his spittle to scald a dog , he would then go on in a way of lying and dissembling , and believe that he should do it , which he said , he did with all his heart , and so spit on the dog , and with that a deal of scalding water did poure on the dog. in pursuance of his promise , he went on in a way of lying and dissembling : that when he was urged about it , that he had done some mischief to the dog , then he fell down into a swound as if he had been dead . as soon as he had confessed this , the devil went out of him with an astonishing noise , to the terrour of those then , present : and so he continued one day . the next day being much troubled in himself for one special passage in his discourse with the devil , when he appeared to him as a fox ; saith he to he devil , i have formerly sought to god , an● h●●●th been near unto me : with that the devil enraged , said unto him then , what , are you got hither and fell to threatning of him . he said to him again , but i find no such thoughts now , but do & will believe you now more than the word of god which saith in isa. , seek the lord &c. and said further , what comfort you shall afford me , i shall rely upon you for it . remembring this passage the devil appeared to him , ready to enter into him again . thereby much astonished , having the bible in his hand , he opened it , & , as it were of it self , at that place of isai. : his eye was fixed upon it , and his conscience accusing him for abusing the word a year ago , his heart failing him , and the devil entred into him again a second time , railing upon him , & calling him , blab-tongue , and rogue ! he had promis'd to keep things secret , he would teach him to blabb , he would tear him in peices . since , he hath kept his body in continual motion , speaking in him , and by him , with a formidable voice : sometimes singing of verses wicked and witty , that formerly he had made against his father's ministry , and the word of god &c. when the boy is come to himself , they tell him of them , and he owns them , that indeed such he did make . mr. eaton being his uncle , sent a letter to him , which he told of before it came saying also , it would be goodly stuff ! jeering at him . by and by the letter came in , and none of the people knew of it before . he speaks of men coming to him before they come in sight : and once two being with him , their backs turned , the devil carried him away , they knew not how , & after search they found him in a cellar , as dead , but after a little space he came to life again . and another time , threw him up into a chamber , stopped him up into a hole , where they after found him . another time he carried him about a bow-shot and threw him into a hog-stye amongst swine , which ran away with a terrible noise . here is as much to be seen of the venome of sin , the wrath of god against sin , the malice of the devil , and yet his limited power , and the reasonings of satan in an ocular demonstration , as hath fallen out in any age. also the strange & high expressions of a distressed soul , in a way of judging himself and pleading for mercy , such as may be wondered at by all that hear of it ; and more very observable passages could not be written for want of time , which will after appear . advertisement . of what did after appear , i have no account ; but what did then appear , is so undoubtted and so wonderful , that it will sufficiently atone for my publication of it . exemple vi. and vii . had there been diligence enough used by them that have heard and seen amazing instances of witchcraft , our number of memorable providences under this head , had reached beyond the perfect . however , before i have done writing , i will insert an example or two , communicated unto me by a gentleman of sufficient fidelity to make a story of his relating credible . the things were such as happened in the town whereof himself is minister ; and they are but some of more which he favoured me with the communication of . but , it seems , i must be obliged , to conceal the names of the parties concerned , lest some should be offended , tho none could be injured by the mention of them . ¶ in a town which is none of the yóungest in this countrey , there dwelt a very godly and honest man , who upon some provocation , received very angry and threatning expressions , from two women in the neighbourhood ; soon upon this , diverse of his cattel in a strange manner dyed ; and the man himself sometimes was haunted with sights of the women as he thought , encountring of him . he grew indisposed in his body very unaccountably ; and one day repaired unto a church meeting then held in the place , with a resolution there to declare what he had met withal . the man was one of such figure and respect among them , that the pastor singled out him for to pray in the assembly before their breaking up . he pray'd with a more than usual measure of both devotion and discretion , but just as he was coming to that part of his prayer , wherein he intended to petition heaven for the discovery of witchcrafts which had been among them , he sank down speechless and senseless ; and was by his friends carried away to a bed ; where he lay for two or three hours in horrible distress , fearfully starting , and staring and crying out lord , i am stab'd ! and now looking whistly to and fro , he said , o here are wicked persons among us , even among vs ; and he complained , i came hither with a full purpose to tell what i knew , but now ( said he ) i ly like a fool ! thus he continued until the meeting was over , and then his fits left him ; only he remained very sore . one or two more such fits he had after that ; but afterwards a more private sort of torture was employ'd upon him . he was advised by a worthy man to apply himself unto a magistrate ; and warned , that he would shortly be murdered , if he did not . he took not the counsil ; but languished for some weeks ; yet able to walk and work ; but then , he had his breath and life suddenly taken taken away from him , in a manner of which no full account could be given . the man had a son invaded with the like first but god gave deliverance to him in answer to the prayers of his people for him . ¶ in the same town , there yet lives a very pious woman , that from another woman of ill fame , received a small gift , which was eaten by her . upon the eating of it , she became strangely altered and afflicted ; and hindred from sleeping at night , by the pulls of some invisible hand for a long while together . a shape or two of , i know not who , likewise haunted her , and gave her no little trouble . at last , a fit extraordinary violent come upon her ; wherein she pointed her hand , and fixed her eye , much upon the chimney , and spake at a rate that astonished all about her . anon , she broke forth into prayer , and yet could bring out scarce more than a syllable at a time . in her short prayer she grew up to an high act of faith , and said , ( by syllables , and with stammerings ) lord , thou hast been my hope , and in thee will i put my trust ; thou hast been my salvation here , and wilt be so for ever and ever ! upon which her fit left her ; and she afterwads grew very well ; still remaining so . ¶ there were diverse other strange things , which from the same hand , i can both relate & believe , as , of a child bewitched into lameness , and recovered immediately , by a terrour given to the vile authoress of the mischief ; but the exact print , image and colour of an orange made on the childs leg , presently upon the sending of an orange to the witch by the mother of the child , who yet had no evil design in making of the present . and of other children , which a palpable vvitchcraft made its impressions on ; but manum de tabula . i entreat every reader , to make such an use of these things , as may promote his own well-fare , and advance the glory of god ; and so answer the intent of the writer , who , haec scribens studuit , bene de pietate mereri . there now remain two discourses , for the reader to be entertained with ; the latter of which was delivered unto my own congregation ; on the occasion of what befel goodwin's children but the former of them was deliver'd unto the same congregation on the occasion of a horrible self-murder committed by a possessed woman in the neighbourhood . the discourses were suited unto a popular auditory ; but things that are not accurate may be profitable , if the blessing of god accompany them . a discourse on the power and malice of the devils i. pet. v. . your adversary the devil , as roaring lion , walketh about , seeking whom he may devour . it is a relation made by david of an encounter by him once met withal in . sam. . . thy servant kept his father's sherp , and there came a lion and took a lamb out of the flock . there is an horrid lion by which your souls are pursued and endangered : this lion fetch'd away , after a very dismal manner , one , that was with us , when this flock was last before the lord ; and he seeks , he longs he ruars , in that or some way to make a prev of all . i am keeping my fathers sheep , and would labour to resone from the hellish lion every l●mb that may ly in his way . accept therefore the text now readd , as , the warning of the lord. multitudes of iews , dispersed in diverse countries , being converted and baptised by the ministry of the apostle peter , at iesuralem ; he writes to them an excellent epistle to fortifie them against the persecutions which their christianity might expose them to . he advises them , first , unto the more general , and then , unto the more special duties of the christian religion . the last of his divine counsils is . to resist the temptations of the devil . and the text before us contains the argument whereby we are to be excited thereunto ; t is drawn from the disposition of the devil ; who is here exhibited , first , as an aversary . secondly , as a potent adversary , a lion. thirdly , as a cruel adversary , a roaring lion. fourthly , as a restless adversary , a lion seeking whom he may devour . this then is the doctrine to be now attended unto , the devil is a potent , a cruel , and a restless adversary to the souls of men . prop. i. there is a combination of devils which our air is fill'd withal . a devil is a spiritual and a national substance , full of all wickedness , confined by god unto our air is his gaob , for his apostasy from the company & employment of the holy angels . his title is that eph . . a spiritual wickedness ; that is a wicked spirit . a devil was once an angel , but sin has brought him to be fallen angel ; an angel full of enmity to god and man ; an angel made a prisoner within the atmosphere of the earth which we tread upon . the scriptures of truth , allow us these conclusions about the devils of hell. we may first conclude , that the devils are not under meer motions , or qualities , or distempers , as has been by some absurdly enough conceived . the fond sadducee derides the doctrine of devils , which we all embrace . but i pray , what things were those that left their first estate , being now reserved in chains of darkness to the judgment of the great day ? what things be those that besought our lord of liberty to enter into the swine ? but we have among our selves lately seen plain demonstrations , that there are spirits , which understand , and argue , and will ; and which are the enemies of all that is holy , and just , & good. we may , secondly , conclude , that these devils are an army in our air. they are called in eph. . . the power ( or the army ) of the air . there are diverse miles of air encompassing of this terraqueous globe ; to that space it is that the devils are limited , since their high-treason against the god that made them . here it is that they have a play-house , as well as a prison ; here they play all their devillish pranks until the everlasting fire shall begin to flame . indeed , some devils may keep more constantly to one countrey , and some to another . hence we read of some in marc. . . they be sought our lord much , that he would not send them away out of the countrey . but still the high-places of our air be the receptacles of all the wicked spirits . we may conclude , thirdly , that these devils are an army under a leader too . there is a government , a monarchy in the dark regions ; and hence in matth. . . we read about belzchub , the prince of devils . there you have the name of the grand-segniour who is king over the children of pride . probably , the devils in their first conspiracy and rebellion against god , had a notorious ring-leader ; there was one of greater dignity and influence than the rest , by whom they were headed ; and they are all now under his command . we have mention in the sacred oracles , of , the devil and his angels . this cheef devil is called by way of eminency , the devil ; but he has innumerable slaves , and officers , and emissaries , which are under an entire subjection to him . his orders they all observe ; and therefore , when we speak of the devil , it includeth each private souldier as well as him that is principal commander . we say , the devil , as we say , the turk , or the spaniard ; it means any or every part of that infernal rendezvous . as it is said in ps. . . the angel of the lord encamps , i. e. the whole host of angels are as one in it . prop. ii. the divels are the great adversaries of humane souls . t is here said about the devil , he is your adversary ; or as the article intimates , he is that your adversary . if it be asked , how the devils are our adversaries ? in general they labour to do us all the mischief they can devise . they pursue our hurt in all waies , and by all means . yet in some sense they cannot come at us unless according to law. know , that the greek word here notes properly an adversary at law ; t is a law-term that is used here . thus first , the devils are our adversaries as accusers . t is the character of the devil in rev. . . the accuser of our brethren , which accuseth them before god , day and night . he is called a satan , and a devil for this very cause . the devils are first our tempters , and then our accusers . they complain to god against us , that we do not fear him , that we do not love him , that we do not seek him , as we ought to do : they represent our faults before the lord , as things that make us unfit for any mercy at his hands . there is a court kept somewhere in the invisible world , at which , devils endeavour to prefer as many complaints as they they can against us . they first gett and then bring matters of accusation which we might be indicted and condemned for . secondly , the devils are our adversaries as destroyers . they plead and pray as so many attourneys , that a iudgment may be granted against us all ; and then they petition that they too may be the executioners of it . t is illustrated in iob. . . and . . satan urges upon god against iob , put forth thine hand now , and touch his bone and his flesh . they would fain have all manner of miseries to be inflicted on us ; and they try all they can to gain opportunities for doing their part that we may be miserable . a devil is called a destroying angel. they are devils usually that are the instruments of divine vengeance on the world . if it be asked , why the devils are our adversaries ? there is a double reason to be assigned of it . one reason of it is , their hatred of god. the devils have shaken off the law , and the rule of god ; and they cannot hear that the name of god should be acknowledged in the world . god and the devils are sworn enemies to each other ; and the lord may say of them as in zeb . . . my soul loathed them , and their soul also abhorred me . now the poor children of men , both do the service of god , and have the image of god. we do the service of god. man is the priest of the whole visible creation . t is by our thoughts , t is by our words , that all things else pay their homage un - the lord. the devil , that would be in the throne of god , would ruine us , that god may no more have the honour of a father , or the fear of a master in the world . we also have the image of god. in our nature there is much , in our vertue there is more of god's likeness . the devil is a tigre ; they report of that wild beast , it will tear the picture of a man , when it cannot reach the person of a man. there is a lively shadow , as it were , of god , upon us ; and this the tigres of hell cannot endure . a second reason of it is , their envy at man. the devils behold man exalted & advanced above themselves . t is said of the leviathan in iob . . he beholdeth all high things . t is fulfilled in the pope also , and lastly in the devil . he cannot brook it , that any should be higher than himself . the apostle intimates , that pride was at first , the condemnation of the devil . t is conjectured , that the devil being informed of god's decree to have a man subsist in the second person of the trinity ; this provoked him and his accomplices to their disobedience . however , the devil now sees man saved and himself dumned ; man in the bosom of god , and himself in the bottom of hell ; well , now thinks he , i will do this man all the spite i can . prop. iii. the devils are potent adversaries of our souls . the devil is a lion , and as it was said in judg. . . what is stronger than a lion ? he has a power , an interest , that may make us all to tremble at his roaring . hence we read in luc. . . about the power of the enemy : and he is compared in cap. . . unto , a strong armed man. there be three things that show the power of our adversaries . first , the power of our adversaries the devils , lies in the nature of them . t is said in zph. . , we fight not against flesh & blood only , but against principalities , and powers , and spiritual wickednesses . they are spiritual , and therefore powerful . the spirituality of the devils enables them to strike us when we can't see them ; 〈◊〉 makes 'em ready to attack us and surprise us at unspeakable disadvantages . the divels are spirits , and hence they count iron but straw , & brass as rotten wood ; they are spirits , and so they excel in strength ; when they seem afraid of little spels and charms , it is only a stratagem by which they seek to decoy us into their dreadful power more than before . one of them let loose , perhaps could slaughter an army of an hundred thousand in a night . secondly , the power of our adversaries the devils , lies in the number of them . even such little things as mire , yea , and lice have prov'd horrible plagues by becoming numerous . what then may the devils be , whose troops amount unto many legions : how many devils care sometimes be spared , for the vexation of one man ! in the bowels of one afflicted child , i have heard that murmur made , there are two or three of us ! yea , we read in luc. . . of a legion that kept a garrison in one single person a a legion contain'd twelve thousand and five hundred in it . doubtless , there are far more devils than there are men in the world . they swarm like the frogs of egypt in every chamber of our houses . we can go , we can stir no where , but those wild arabians will be upon us . thirdly , the power of our adversaries the devils lies in their confoederacies . the devils are all as one themselves ; their unity , their agrement in their designs makes them formidable . we are told in mat. . . satan is not divided against himself . but more than so , the devils have of their party among our selves , yea , within our selves . devils have men on their side . all wicked men promote the ends of the devils . t is said , the lusts of the devil they will do ; 't is said . the divel works in the children of disobedience . and the devils have hearts on their side our wicked hearts will favour and humour the devils in their attempts , and betray us into their hands . when they made their assault on our saviour , t is said , they found nothing in him. but they find something in us , they find in us , an inmate by whose treachery we become their prey . this is the power of the enemy . prop. iv. the devils are also cruel adversaries of our souls . the divel is not only a lion , but a roaring , an hungry , an angry lion. yes , according to that in rev. . . he is not only a lion , but a dragon too . he will have no more mercy than a lion , he will have no more mercy than a dragon upon all that comes in the way of his cruel clutches . 't was the description of the chaldaeans in hab. . . that bitter and hasly nation . to the devils does it much more belong ; they are a bitter and a cruel nation . never was there such a merciless and a pittiless tyrant as the devil is , nothing so much pleases that bloody monster , as the pain and the death of our unhappy souls ; and he has no musick like the groans of a deadly wounded man. what a prodigy of cruelty was the roman emperour , who wished that all his people had but one neck , that he might cut it off at a blow ! why the cruel devil not only wished , but in paradise he had & he did such an horrid thing . and it is he that inspires vile men with all the cruelty that their inquisitions , and their tortures give exemple of . prop. v. the devils are likewise restless adversaries of our souls . they go about , they are always in action , always in motion , that they may undo the souls of men . the devil goes about . so could he say of himself , in job , . . i come from going to and fro in the earth , and from walking up and down in it . this prince goes in progress , rides the circuit thro his whole dominions to see how his work is carried on . and all that are under the inspection of this prime visier are continually travelling and labouring too for the destruction of immortal souls . they go about , but how ? we read in iude . they are kept in chains ; t is by some rendered , they are kept for chains : but suppose them in chains ; their chains are so lengthened , & yet so limited that they go about , just where and when , and how far the permission of god shall give them leave . as they are not now in all the torment , so they are not now in all the bondage intended for them . t was the sentence of wicked cursed cain , in gen. . . a fugitive and a vagabond shalt thou be upon the earth . t is the case of every devil ; he is a fugitive and a vagabond in our air. they go about but why ! for no good , you may be sure . t is with them as t is said to be with their vassals , in psal. . . they wander up and down for meat , and grudge if they be not satisfied . they go about upon the catch ; they go about , that they may spy out objects to work upon ; they go about , with a raging appetite after sin and the wages of it on the world . you shall see what the postures and methods of the devil are ; they are drawn with a pencil of the sanctuary , in psal. . he lyes in wait secretly , as a lion in his den he lyes in wait to catch the poor ; he does catch the poor when he drawes him into his net . such a devildish adversary have we to deal withal . use . i. information . there are two lessons that we may learn from these things . we may say after the apostle in ● . iob. . . in this the children of god are manifest and the children of the devil . first . we may see from hence , who the children of the devil are . roaring lions that go about seeking whom they may devour , what are they but the creatures whom the devil is a sire unto ? we read of one in ezek. . . who became a young lion and learned to catch the prey , & devoured men . such lions there often are in the world ; sometimes there are men whose business , whose delight it is to devour their neighbours ; men who go about to impair the estate , who go about to blemish the esteem , who go about to debanch the souls of other men . what shall be said of such men ? alas , the devil is the father of them all . i have no blessing for any of them ; but yet i may say to them , this is a lions whelp , to the prey , my son , thou art gone up . this is just like the great old lion : with him , even with him shall they one day he punished , and undergo the doom in ier. . . they shall roar together like lions , they shall yell as lions whelps . the great and the terible god will one day make the sires and the whelps together to roar under the direful impressions of his everlasting wrath . secondly . from hence we may also see who are the children of god. t is said of our lord jesus christ in act. . . he went about doing good . there are some that go about seeking whom they may instruct , that go about seeking whom they may convert , that go about seeking whom they may relieve . the lion of the tribe of judah , is a father to these holy men ; not the devil but the saviour is their pattern . the blessed , the glorious angels , and not the outragious devils do thus improve themselves . go on , souls , go on thus to go about . i remember old mr. latymer in a sermon , has that sharp reflection upon the lazy bishops of his time , that seldom or never preached in any one pulpie of all their diocess , for shame , ( said he ) you negligent prelates , if you will not learn of god , and christ , and good men , then learn of the devil , learn of the devil , who is alwaies at work in in his diocess . truly , we may learn of the devil , to go about seeking the welfare of those whom he goes about seeking the ruin of . use . ii. exhortation . we have two things now incumbent on us . i. let us avoid the roaring lion , who goes about seeking whom he may devour . let us not be willingly in the way of devils , who are even aiming at our confusion . first . let us get from the roaring lion , by a sincere turning to god in christ. hear & quake all you that are yet in your unregenerate estate ; you are in the mouth of the roaring lion : oh , how can you be satisfyed or contented there ? in conversion , we are told in act. . . men are turned from the power of satan unto god. man , thou art under the under the power of satan , until thou art born again . o save thy self before it be too late . one once being ready to be devoured by a lion , cry'd out , help , help , i am yet alive ! held , i am yet alive ! o thou are yet alive , but if thou art not quickly redeemed from the lion , it will ere long be all too late ! all too late ! quickly then renounce the service of the devil ; quickly loath , quickly leave all your sins ; quickly run to god in christ , and say unto him as in isa. . . o lord our god , other lords besides thee have had dominion over us , but not we will make mention of thy name alone . secondly . let us keep from the roaring lion , by a sincere shunning of what will peculiarly bring us within his reach . indeed every lust , as it were surrenders us up unto the devil : every time a man gratfies a lust , a devil is invited into the soul of that man ; and by every new act of it , he takes a new hold of the soul. but some vices there are which give the devils peculiar opportunities to devour us of these take heed with a more than ordinary caution . particularly , first . beware of discontent . the devils are are wonderfully discontented spirits ; and none more than discontented persons , ly open to their invasion and annoyance . the discontented man is angry at god ; it is a rage at god , it is a fret as god , which discomposes him . we are told about the man that is angry at his neighbour , in eph. . . he gives place to the devil . how much more may this be said about the man who is angry at his maker ? the devil finds a place in the soul of such a man. be not angry at any poverty , be not angry at any calumny , be not angry at any affliction whatsoever . discontent opens the doors of the soul for all the devils of hell to enter in . secondly . beware of idleness , if thou art idle , know that the devil is not so ; the idle soul is an empty house ; there happens to it that thing in mat. . . the unclean spirit walks to and fro , and comes and finds the house empty , then gooth . he and taketh with himself seven other spirits , more wicked than himself , and they enter in . when the devil finds an idle person , he as in were , calls to more of his crue , come here ! come here ! a brave prize for us all ! when was a david made a prize for a devil ? it was when he rose from his couch in the afternoon , and walked in his balcony , as one that had nothing at all to do . of idleness comes no goodness . thirdly . beware of bad company . that is , ( i had almost said ) the greatest engine the devil has , to trepan the children of men withal , an evil companion is a gin for a soul. the devils will have thee fast enough , if thou walkest in the counsil of the ungodly , and standest in the way of sinners , and sittest in the seat of the scornful . the devils , nay , and the gallows too , at length often devour those that bad company shall seduce t was said to them of old , depart from the tents of the wisked men , left the earth swallow you up . even so , depart from the knots , depart from the cups of wicked men , list the devil swallow you up . t is said in prov. . . a companion of fools shall be destroyed . ii. let us resist the roaring lion who goes about seeking whom he may devour . do you find the devil ready to devour you ? be you as ready to oppose him . it is mentioned as a sore calamity in psal. . . let satan stand at his right hand . alas ! this is the condition of our souls ; we have satan at hand , seeking to gribe us in his hideous clawes . how many temptations does the devil seek to to devour your souls withal ? temptations to vncleanness and worldliness are devouring of many . temptations to atheism and blasphemy are devouring of others . perhaps , temptations to self-murder have near devoured some unhappy souls . o remember whence all these temptations do arise . these things are the roarings of the hellish lion ; and will you hearken to him ? is there any thing in these cursed roarings to perswade your hearkning thereunto ? what benefit , what advantage , do you think these horrid roarings can propound ? come then , resist the temptations of this roaring lion. t is said in iam. . . resist the devil and he will flee from you . if you fly , he will be a lion , if you fight , he will be a gnat before you . est leo , si fugias ; si stas , quasi musca recedit . your encounters call for two things . one is , your watch. hence t is here said , be vigilant , because your adversary the devil , as a roaring lion walketh about . when it was cry'd out unto the champion of israel in iudg. . the philistines be upon thee , sampson ; then he awoke out of his sleep . thus it may be exclamed , the lions are upon thee o soul. o how watchful , how wakeful should this cause thee to be . be watchful against all the devices of the devil . be watchful in every place , be watchful in every thing ; be jealous alwaies , has not the devil now some design upon me ? the second is your faith. t is recorded in heb . . . some by faith stopped the mouthes of lions . tho thou shouldst be in a denful of them , yet faith , true faith would muzzle them all . by faith repair to christ , who is the true sampson , which meets and slayes the lions that roar upon our souls . by faith repair to the rock , even to the rock that is higher than i ! where you may sit and shout and laugh at all the lions that roar in the wilderness , and say , where i am , there you cannot come . there are particularly two sorts of devouring temptations , which i would conclude this disourse with some surable reflections on . temptations to atheism and blasphemy , perhaps do molest some among us ; possibly , terribilia de deo , and horribilia de fide : diabolical suggestions about our god & our creed , may cast some of us into grievous agonies : these things make many a good man to say , i am aweary of my life ! what shall in this case be done ? my advice is , do not so much dispute , as deny the injections of the wicked one . don't glve the devil so much honour as to argue & parley about his iewd proposals . refuse them presently , refuse them peremptorily ; so you silence them . when once an atheistic or blasphemous thought appears within your minds , immediately hiss it away , as the priests did vzziah , when they first saw the leprosie in his forehead . let such thoughts , immediately occasion in you the savory & gracious thoughts that shall be just contrary thereunto . if the devil would have you think , there is no god , then without any more a do , spite the devil by such a thought with an ejaculation contradicting of it , lord , i beleeve that thou art , and that thou art a rewarder too . don't object , what if there be no god ? but suppose for once , that god is . t is by far the sater supposal of the two . and then try whether to weary the devil be not the best way to conquer him . let every fiery dart of satan fetch an holy dart of prayer & grace from thee , and the devil will soon be weary of his methods . temptations to self-murder , may likewise be fierce upon some unhappy people here . t is almost unaccountable , that at some times in some places here , melancholy distempered ragings toward self-murder , have been in a manner epidemical . and it would make ones hair stand , to see or hear what manifest assistence the devils have given to these unnatural self-executions when once they have been begun . t is too evident , that persons are commonly bewitcth't or possess 't into these unreasonable phrensies . but what shall these hurried people do ? my advice is , don't conceal , much less obey the motions of your adversary . failing in this , made a poor man , after a faithful sermon in a neighbouring town , presently to drown himself in a pit that had not two foot of water in it . if you will not keep , that is the way not to take the devil's counsil . let not him tye your tongues , and it is likely he will not gain your souls . complain to a good god of the dangers in which you find your selves ; cry to him , lord , i am oppressed , undertake for me . complain also to a wise friend . let some prudent and faithful neighbour understand your circumstances : t is possible you may thereby escape the snares with which the cruel fowlers of hell hope to trepan you into their dismal clutches for evermore . your neighbours may do much for you , and may prove your keepers if god shall please . it may be the unkindness of some friend , may have thrown you into your present madness . now the kindness of some friend may prove the antidote . manytimes , a natural destemper , is that by which the devil takes advantage to get the souls of self-destroyers into his bloody hands . in this case , for the tempted persons to disclose their griefs , will be the way to obtain their cures . their neighbours ought now to consult a skilful physician for them ; and oblige , yea , constrain them to follow his directions . when the humours on & by which the devil works , are taken away , perhaps he may be starved out of doors . many times , again , the sin of slothfulness gives the devil opportunity to procure the self destruction of the sluggard . in this case too , the tempted person may be succoured by the standers-by becoming sensible of their circumstances . their neighbours may now compel them to follow their business . a calling , the business of a calling , is an ordinance of god , sanctified by him to deliver us from the evil spirits that enter into the empty house , but most times , there may be some old and great sin unrepented of , where temptations to self-murder have a violence hardly to be withstood , there was once a man among us , who in the horrours of despair , uttered many dreadful speeches against himself , and would often particularly say , i am all on a light fire under the wrath of god! this man yet never confessed any unusual sin , but this ; that having gotten about forty pounds by his labour , he had spent it in wicked company : but in his anguish of spirit he hanged himself . there was once a woman among us , who under sickness hade made vowes of a new life ; but apprehending some defects in her conversation afterward , she fell into the distraction wherein she also hanged herself . and the sin of adultery and drunkenness has more than once issued in such a destructive desperation . in case of this or any such guilt , confession with repentance affords a present remedy . to fly from soul-terrour by self-murder , is to leap out of the frying-pan into the fire , poor tempted people , i must like paul in prison , cry with a loud voice unto you . do your selves no harm ; all may be well yet , if you will hearken to the counsils of the lord. now , do thou , o god of peace , bruise satan under our feet world without end , amen a discourse on witchcraft . i. sam . xv. . rebellion is as the sin of witchcraft . as it is the interest of all christians to consider the wondrous works of god , so it is the duty of all ministers to study those of his words , with a peculiar application , at which his works like hands in the margin thereof do point , with endeavours to make their hearers understand what lessons of the former the voices of the latter do more especially direct unto . a pious family in this town has lately had befalling of it , a providence full of many circumstances very astonishing ; a providence , wherein the power of god , the success of prayer , & the existence with the operation of devils , has been demonstrated in a manner truly extraordinary ; a providence , whereof you have heard much , but i have seen more , and whereof neither you nor i can take a due notice , without a solemn discourse at this time upon it . 't is a tribute owing to god that i dispense , and 't is a revenge due unto satan that you should attend the truths proper to be delivered on an occasion so remarkable . when some poor people fell into the hands of a pilate , our saviour saw cause to preach a sermon about repentance thereupon : what less than a sermon can be call'd for when some poor children have lately fall'n into the hands of a divel ? tho' thanks be to our david , the lambs are like to be delivered from the hellish monsters to which they were become a prey . and this may seem the rather convenient , because the godly father of the children has desir'd it . for which cause the text before us may be proper to be insisted on . the great god had three seueral times declared that the nation of the amalekites was to be destroyed and extirpated forevermore . king saul was now employed in an expedition against them , to accomplish that prediction , and to execute the vengeance of heaven upon the present generation of them , not only for their own cruelty and villany , but also for the wickedness of their ancestors four hundred years before . the soveraign god had anathematiz'd every living thing among them , and ordered that both man and beast should fall in the day of slaughter . the army , on i know not what pretence , did not observe this commission , for which reason samuel is now sent unto their leader with dismal rebukes and heavy tidings for his disobedience . in the text before us , the prophet aggravates the sin of saul , . by describing of the sin. the right name is here put upon it ; and it is called rebellion against god. . by comparing of the sin. it is resembled unto witchraft it self : not an equality , but a similitude between them is intended . it is not affirmed to be as a great an evil , but as true an evil as witchcraft is . that witchcraft was a sin far from venial , must be own'd by saul , who had lately scow'red all the witches out of israel : it is now said , such a fault is thine . the following expression carries on the same sense ; and the meaning of that is , that they who adored and idol , ( for so i would rather translate the word here rendred iniquity ) or they who consulted at teraphim , which was a sort of little image from whence daemons gave answers to enquirers ; even these are not more unquestionable sinners than those that add stubbornness to rebellion against the lord. but the doctrine which wee have now before us , is , that witchcraft is a monstrous & an horrid evil. which yet all rebellion against god may be too much compar'd unto . by the ensuing propositions we may state and shape this truth aright in our minds . prop. i. such an hellish thing there is as witchcraft in the world. there are two things which will be desired for the advantage of this assertion . it should first be show'd , what witchraft is : my hearers will not expect from me an accurate definition of the vile thing ; since the grace of god has given me the happiness to speak without experience of it . but from accounts both by reading and hearing i have learn'd to describe it so . witchcraft is the doing of strange ( and for the most part ill ) things by the help of evil spirits , covenanting with ( and usually representing of ) the wosul children of men . this is the diabolical art that witcthes are notorious for . first . witches are the doers of strange things they cannot indeed perform any proper miracles ; those are things to be done only by the favourites and embassadours of the lord . but wonders are often produced by them , though chiefly such wonders as the apostle calls in . thes. . . lying wonders . there are wonderful storms in the great world , and wonderful wounds in the little world , often effected by these evil causes . they do things which transcend the ordinary course of nature , and which puzzle the ordinary sense of mankind . some strange things are done by them in a way of real production . they do really torment , they do really afflict those that their spite shall extend unto . other strange things are done by them in a way of crafty illusion . they do craftily make of the air , the figures and colours of things that never can be truly created by them . all men might see , but , i believe , no man could feel some of the things which the magicians of egypt , exhibited of old . secondly . they are not only strange things , but ill things , that witches are the doers of . in this regard also they are not the authors of miracles : those are things commonly done for the good of man , alwaies done for the praise of god. but of these hell-hounds it may in a special manner be said , as in psal. . . thou lovest evil more than good . for the most part they labour to robb man of his ease or his wealth ; they labour to wrong god of his glory . there is mention of creatures that they call white whitches , which do only good-turns for their neighbours . i suspect that there are none of that sort ; but rather think , there is none that doeth good no , not one . if they do good , it is only that they may do hurt . thirdly . it is by virtue of evil spirits that witches do what they do . we read in ephes. , . about the prince of the power of the air . there is confined unto the atmosphere of our air a vast power , or army of evil spirits , under the government of a prince who employes them in a continual opposition to the designs of god : the name of that leviathan who is the grand-segniour of hell , we find in the scripture to be belzebub . under the command of that mighty tyrant , there are vast legions & myriads of devils , whose businesses & accomplishments are not all the same . every one has his post , and his work ; and they are all glad of an opportunity to be mischievous in the world. these are they by whom witches do exert their devillish and malignant rage upon their neighbours : and especially two acts concur hereunto . the first is , their covenanting with the witches . there is a most hellish league made between them , with various rites and ceremonies . the witches promise to serve the devils , and the devils promise to help the witches ; how ? it is not convenient to be related . the second is , their representing of the witches . and hereby indeed these are drawn into snares and cords of death . the devils , when they go upon the errands of the witches , do hear their names ; and hence do harmes too come to be carried from the devils to the witches . we need not suppose such a wild thing as the transforming of those wretches into bruits or birds , as we too often do . it should next be proved that witchcraft is . the being of such a thing is denied by many that place a great part of their small wit in derideing the stories that are told of it . their chief argument is , that they never saw any witches , therefore there are none . just as if you or i should say , we never met with any robbers on the road , therefore there never was any padding there . indeed the devils are loath to have true notions of witches entertained with us . i have beheld them to put out the eyes of an enchaunted child , when a book that proves , there is witchcraft , was laid before her . but there are especially two demonstrations that evince the being of that infernal mysterious thing . first . we have the testimony of scripture for it . we find witchcrafts often mentioned , sometimes by way of assertion , sometimes by way of allusion , in the oracles of god. besides that , we have there the history of diverse witches in these infallible and inspired writings particularly , the instance of the witch at endor , in . sam. . . is so plain and full that witchcraft it self is not a more amazing thing than any dispute about the being of it , after this . the advocates of witches must use more tricks to make nonsense of the bible , than ever the witch of endor used in her magical incantations , if they would evade the force of that famous history . they that will believe no witches , do imagine that iugglers only are meant by them whom the sacred writ calleth so . but what do they think of that law in exod. . . thou shalt not suffer a witch to live ? methinks 't is a little too hard to punish every silly iuggler with so great severity . secondly . we have the testimony of experience for it . what will those incredulous , who must be the only ingenious men say to this ? many witches have like those in act. . . confessed and shewed their deeds . we see those things done , that it is impossible any disease , or any deceit should procure . we see some hideous wretches in hideous horrours confessing , that they did the mischiefs . this confession is often made by them that are owners of as much reason as the people that laugh at all conceit of vvitchraft : the exactest scrutiny of skilful physicians cannot find any distraction in their minds . this confession is often made by them that are apart one from another , and yet they agree in all the circumstances of it . this confession is often made by them that at the same time will produce the engines and ensignes of their hellish trade , and give the standers-by an ocular conviction of what they do , and how . there can be no judgment left of any humane affairs , if such confessions must be ridiculed to all the murders , yea , and all he bargains in the world must be meer imaginations if such confessions are of no account . prop. ii. witchcraft is a most monstrous and horrid evil. indeed there is a vast heap of bloody roaring impieties contained in the bowels of it . witchcraft , is a renouncing of god , and advancing of a filthy devil into the throne of the most high ; 't is the most nefandous high-treason against the majesty on high. witchcraft , is a renouncing of christ , and preferring the communion of a loathsome lying devil before all the salvation of the lord redeemer ; 't is a trampling under foot that blood which is more precious than hills of silver , or whole mountains of gold. there is in witchraft , a most explicit renouncing of all that is holy and iust and good. the law given by god , the prayer taught by christ , the creed left by the apostles , is become abominable where witchcraft is embraced : the very reciting of those blessed things is commonly burdensome where witchcraft is . all the sure mercies of the new covenant , and all the just duties of it , are utterly abdicated by that cursed covenant which witchraft is constituted with . witchraft , is a siding with hell against heaven & earth ; and therefore a witch is not to be endured in either of them . 't is a capital crime ; and it is to be prosecuted as a piece of devilism that would not only deprive god and christ of all his honour , but also plunder man of all his comfort . witchcraft , it 's an impotent , but an impudent essay to make an hell of the universe , and to allow nothing but a tophet in the world. witchcraft , — what shall i say of it ! it is the furthest effort of our original sin ; and all that can make any practice or person odious , is here in the exaltation of it . it was the speech of iehu to ioram , in . king. . . what peace , so long as the withchcrafts of thy mother are so many ? truly , as witchcraft would break the peace of all mankind , so 't is a thing that should enjoy no peace among the children of adam . nothing too vile can be said of , nothing too hard can be done to such an horrible iniquity as witchcraft is . prop. iii. rebellion against god has very much like to witchraft in it . something like to witchcraft there is in an act of rebellion ; but a course of rebellion has much more like to witchcraft in it . some persons there are whose way is that of wickedness , whose work is that of iniquity . those persons do what is like witchcraft every day . for , first . in rebellion , men cast off the authority of god : the witch declares a will to be no more disposed & ordered by the will of god ; she says , god shall not be my governour . such is the language of rebellion . when men rebel against god. they say like him in exod. . . i know not the lord , and i will not obey his voice . they say like them in ier. . . as for the word — spoken — in the name of the lord , we will not hearken thereunto . there is indeed a sort of atheism in rebellion the sinner is a fool that wishes , o that there were no god! that resolves , god shall not be lord over me . secondly . in rebellion men refuse the salvation of christ. the witch contemns all the offers of the gospel , and prizes the dirty proffers that satan makes before them all . this is the plain english of rebellion ; it sayes , what is tendred by the devil , is better than what is tendred by the saviour . the lord said about israel of old in psal. . . israel would none of me. thus 't is when men rebel against god. a iesus may say , those poor creatures will have none of me , nor of my bloud . a pardon may say , those guilty creatures will have none of me . a kingdom may say , those undone creatures will have none of me . where sin is committed , there christ is despised . this doleful phrensy is in all rebellion against the lord. thirdly . in rebellion men choose and serve the the devil as their lord. the witch makes an horrible agreement with devils , to be theirs alone . this is the intent of all rebellion too . it in short saies , let the devil rule ; it sayes , let the devil be humour'd and gratify'd . as that cowardly king said unto the syrian , . king. . . my lord , o king , i am thine and all that i have . thus the ungodly man sayes unto the devil ; thou art my lord and my king. all rebellion against god , is in obedience to the devil . when men rebel , they lay their wit , their love , their strength , and all the instruments of that rebellion before the devil , and they say . this is thine , o satan , and all that they have . they do even sell themselves to the devil ! as we read of one , he sold himself to work wickedness . fourthly . in rebellion , men cast the bond and the good of their baptism behind their back . among the customs of witches , this is one , they renounce their baptism in a manner very diabolical . the same thing is done in the rebellion of a wicked man. we are told in . pet. . . that the thing which renders baptism available is the answer of a good conscience . but in rebellion against god , men give the answer of an evil conscience , and so make a nullity of their sacred , baptism . the demand of god is vvilt thou beleeve as baptised persons do profess to do ? the rebel answers , no , i will continue shutt up in my vnbeleef . the demand of god is , vvillt thou put on christ , as the baptised profess to do ? the rebel answers , no , i will put on the old man. the almighty god puts that question , vvilt thou forsake the world , the flesh , and the devil , as thy baptism dos oblige to do ? in rebellion the answer of sinful man , is , no , i will serve them all ; they shall all be the idols of my soul. with what conscience can they answer so ! but thus their baptism is nothing with them . fiftly . all that rebel against god , are very mischievous in doing so . they are mischiefs that vvitches are delighted in . thus 't is the end of rebellion to bring destruction upon all that are near unto it . 't is said in eccles. . . one sinner destroyeth much good . it is the ill-hap of sinners like witches to do hurt wherever they come ; they hurt the souls of their neighbours by the venome of their evil communication ; they hurt the names of their neighbours by their slandrous defamation ; they hurt their estates by bringing down the fiery judgments of heaven upon all the neighbourhood . unto rebellion against god , are owing all the distresses and miseries of a calamitous world. this is the achan , this is the troubler of us all . the improvement of these things now calls for our earnest heed ; and unto each of our three propositions , we may annex applications agreeable thereunto . i begin with the use of the first proposition . i. by way of information . there are especially two inferences to be drawn from this position , that , such a thing there is as witchcraft in the world . [ first . ] since there are vvitches , we are to suppose that there are devils too . those are the objects that vvitches converse withal . it was the heresy of the ancient sadducees in act. . . the sadducees do say , that there is neither angel nor spirit . and there are multitudes of sadducees yet in our dayes ; fools , that say , seeing is beleeving ; and will beleeve nothing but what they see . a devil , is in the apprehension of those mighty acute philosophers , no more than a quality , or a distemper . but , as paul said unto him of old , king agrippa , beleevest thou the prophets ? thus i would say , friend , beleevest thou the scriptures ? i pray , what sort of things were they , of whom we read in iude. . ? angels that kept not their first estate , but left their own habitation , and be reserved in chains unto the judgment of the great day . what sort of things were they , who in matth. . . besought our lord , if thou cast us out , suffer us to go into the herd of swine ? what thing was that , which in luc. . . cryed out unto the lord jesus with a loud voice , let us alone ? surely , these things could be none but spiritual and rational substances , full of all wickeness against god , and enmity against man. we shall come to have no christ but a light within , and no heaven but a frame of mind ; if the scriptures must be expounded after the rules of the modern sadducees . perhaps tho' the scriptures are fables to that sort of men . come then , thou sadducee , what kind of thing is that which will so handle towardly ingenuous well-disposed persons , that if any devotions be performed , they shall roar & tear unreasonably , and have such noises and such tortures in them , as not only to hinder themselves wholly , but others too much from joyning in the service ; and strive to kick or strike the minister in his prayers , but have their hands or feet strangely stopt when they are just come at him , and yet be quiet before and after the vvorship ? that if any idle or vseless discourse be going , they shall be well , but at any serious discourse they shall be tormented in all their limbs ? that if a portion of the bible be readd , tho they see and hear nothing of it , and tho , it may be , in greek or hebrew too , they shall fall into terrible agonies , which will be over when the bible is laid aside ? that they shall be able to peruse whole pages of evil books , but scarce a line of a good one ? that they shall move and fly , and tell secret things , as no ordinary mortals can ? let me ask , is not the hand of joab in all this ? or , is there not a divel whose agency must account for things that are so extravagant ? i am now to tell you , that these eyes of mine have beheld all these things , and many other more , no less amazing . christian , there are devils : and so many of them too , that sometimes a legion of them are spar'd for the vexation of one man. the air in which we breath is full of them . be sensible of this , you that obey god : there are troops of tempters on every side of thee . awake , o soul , awake , those philistines of hell are upon thee . upon the least affrightment in the dark , many simple people cry out , the devil ! the devil ! alas , there are devils thronging about thee every day . o let the thought of it make thee a careful and a watchful man. and be sensible of this you that commit sin : the lord jesus hath said of you , ye will do the lusts of your father the devil . how often do many of you make a mock and a ieer of the devil while you are drudging for him ? but know , that there are dreadful devils to seize upon thy forlorn forsaken soul , at its departure hence . o become a new man at the thought of this . . since there are witches and devils , we may conclude that there are also immortal souls , devils would never contract with witches for their souls if there were no such things to become a prey unto them . one of the popas when he lay dying , said , i shall now quickly know whether i have an immortal soul or no. within less than a hundred years , you & i shall be convinced of it , if we are not so before . we may truly say , devils & witches bear a witness against them that have any scruple of it . there are some dreaming hereticks , that hold man wholly mortal : i am sure the apostle paul was not of their breastly opinion , when he said in phil. . . i desire to be dissolved and to be with christ. nor was the martyr stephen of their opinion , when he expired saying , in act. . . lord iesus receive my spirit . nor was our lord jesus himself of that opinion , when he said unto theef on the cross in luc. . . this day thou shalt the with me in paradise . 't is an opinion unworthy of a man that is owner of a soul. the mistaken indians , when first they saw a man on horse-back , did conceit the man and the horse to be one creature : it is as soul an error to conceit that it is but one thing which man consisteth of . no , 't is a right anatomy of man , in gen. . . the lord god formed man out of the dust of the ground , and breathed into his nostrils the breath of life , and man became a living soul . remember , thou hast in thee a living soul ; or a spirit , able to know , and will , and argue so as nothing else in the visible creation can . this living soul is the candle of the lord within thee , and no wind , no death can ever extinguish it . o make much of this living soul . save it , and don 't sell it : it is a iewel too precious to be thrown away . do not sell thy soul for a song . take heed that the devils make it not theirs by any follies of thine . ii. by way of exhortrtion . there is one thing to be now pressed upon us all . let us wisely endeavour to be preserved from the molestations of all witchraft whatsoever . since there is a thing so dangerous , defend your selves , and shelter your selves by all right means against the annoyance of it . consider the multitudes of them , whom witchcraft hath sometimes given trouble to . persons of all sorts have been racked and ruin'd by it ; and not a few of them neither . it is hardly twenty years ago , that a whole kingdom in europe was alarum'd by such potent witchcrafts ; that some hundreds of poor children were invaded with them . persons of great honour have sometimes been cruelly bewitched . what lately besell a worthy knight in scotland , is well known unto the world . persons of great vertue too , have been bewitched , even into their graves . but four years are passed since a holy man was kill'd in this doleful way , after the ioy as well as the grace of god had been wonderfully filling of him . this consideration should keep us from censuring of those that witchcraft may give disturbance to : but it should put us on studying of our own security . suppose ye that the enchanted family in the town , were sinners above all the town , because they have suffered such things i tell ye nay , but except ye repent , ye may all be so dealt withall . the father of lies vttered an awful truth when he said through the mouth of a possessed man , if god would give me leave , i would find enough in the best of you all , to make you all mine . consider also , the misery of them whom witchcraft may be let loose upon . if david thought it a sad thing to fall into the hands of men ; what is it to fall into the hands of devils ? the hands of turks , of spaniards , of indians , are not so dreadful as those hands that witches do their works of darkness by . o what a diresh i thing is it , to be prick't with pins , and stab'd with knives all over , and to be fill'd over with broken bones ? 't is impossible to reckon up the varieties of miseries which those monsters inflict where they can have a blow . no less than death , and that a languishing and a terrible death will satisfie the rage of those sormidable dragons . indeed witchcraft sometimes growes up into possession it self : the devils that are permitted to torment , at last do possess the bodies of the bewitched sufferers . but who can bear the thoughts of that ! who can forbear crying out , o lord , my flesh trembles for fear of thee , and i am afraid of thy iudgements . what shall then be done for our preservation ? away with all superstitious . preservatives ; about those confidences the word of god is that in ier. . . thou shalt not prosper in them . but there are three admirable amalets that i can heartily recommend unto you all . the first preservative is , a fervent prayer . pour out that prayer before the lord , in psal , . , . deliver me from the workers of iniquity , and save me from the bloody ones ; for lo , they lie in wait for my soul. and be much in prayer every day . the devils are afraid of our prayers ; they tremble and complain , and are in a sort of anguish while our prayers are going . there was a house of a renowned minister in france insested with evil spirits ; who tho' they had been very troublesome , yet when the good man was betaking himself to prayer , they would say , now you are going to prayer , i 'll be gone . let us pray much , and we need fear nothing . particularly , let ejaculatory prayers be almost continually in our minds , and so we shall neverly open to the fiery darts of the wicked one . the second preservative is a lively faith. the psalmist well said , in psal. . , , mine enemies would daily swallow me up ; at what time i am afraid i will trust in thee . be not afraid of any devils ; if you are , turn the fear into faith. by faith resign your selves to the custody of him that is the keeper of israel . by faith perswade your selves that he is able to keep what you have committed unto him. thus , run to the rock , and there triumph over all the powers of darkness . triumph and say , the lord is on my side ; i will not fear ; what can hell do unto me . the third preservative is , a holy life . there was a very holy man of old , a man , that feared god & eschewed evil ; and the devils murmur'd , in iob , . . god has made an hedge about him . the same have the devils confest , when they have plotted against other holy men . do not thou break the hedge of god's commandment , and perhaps he will not let any break the hedge of his providence , by which thou art secured . the holy angels are the friends , the guardians , the companions , of all holy men ; they may open their eyes , and see more with them than against them . a camp , an host of angels will fight against all the harpies of hell which may offer to devour a saint of god. use these things as the shields of the lord ; so you shall be preserved in christ iesus from the assaults of the destroyer . suppose now that any witches may let fly their curses at you , you are now like a bird on the wing , in such heaven-ward motions that they cannot hitt you . now the devils and their creatures cannot say of you , as the daemon said of the christian woman whom , at a stage-play he took possission of , and being asked , gave this reason of his taking her , i found her on my own ground . we pass on to the use of the second proposition . and that must be a counsel from god unto us all . particularly , since witchcraft is an evil so horrible . . to them that may be enticed unto the sin of witchcraft . to them we say , . take heed that you be not by any temptation drawn into this monstrous and horrid evil . the best man that ever breathed was tempted hereunto ; that man who was more than a meer man , was assaulted by the cheef devil of the lowest hell with this temptation in mat. . . fall down and worship me . but by the sword of the spirit our lord kept him off . if any of you are by any devil so sollicited , thus resist , thus repel all the motions of the wicked one . don't give your selves away to those deceivers that will become tormentors of your soul in another world . it may be the proposal of this counsel may make some to say as he in . king. . . what ? is thy servant a dog , that he should do this great thing ? i answer , alas , we should every one of us be a dog and a witch too , if god should have us to our selves . it is the meer grace of god , the chains of which restrain us from bringing the chains of darkness upon our souls . the humble and ( therefore ) holy martyr bradford , when he heard of any wickedness committed in the neighbourhood , would lay his hand on his breast and say , in this heart of mine , is that which should render me as wicked as the worst in the world , if god should leave me to my self . when we see a forlorn wretch executed for witchcraft , you and i may say the same . they that are witchee now , once little dream't of ever becoming so . let him that stands , take heed lest he fall . if we would not fall into that horrible pit , let us follow these directions . direction i. avoid those ill frames which are a step to witchcraft . there are especially two ill frames which do lead people on to the worst witchcraft in the world . shun a frame of discontent . when persons are discontented with their own state ; when persons through discontent at their poverty , or at their misery , shall be alwaies murmuring and repining at the providence of god , the devils do then invite them to an agreement with , and a reliance on them for help . down right witchcraft is the up-shot of it . we find in luc. . . our lord , hungred , and then the devil came in an audible or a visible manner to him , tho he had been more spiritually long before assaulting of him. they are needy persons whom devils make the most likely attempts upon . and some persons are not only hungry , but angry too ; but then every fret , every fume is as it were a call to the devils ; it calls to them , come and help me . shun also a frame of ill-wishing . there is a witchcraft begun in the imprecations of wicked people . many profane persons will wish the devil to take this & that , or , the devil to do this & that ; and when they call , at last he comes , or at least the divel do's what they wish observe this , we are by our sins worthy to have mischiefs befalling us every day ; and the devils are alwaies ready to inflict what we deserve . i am also apt to think that the devils are seldome able to hurt us in any of our exteriour concerns without a commission from some of our fellow-worms . it is intimated in gen. . . that every man is his brother's keeper : we are by our good wishes to keep our brethren from the inroads of ill spirits . but when foul-mouth'd men shall wish harm unto their neighbours , they give a commission unto the devils to perform what they desire ; and if god should not mercifully prevent it , they would go thorough with it . hear this , you that in wild passions will give every thing to the devil : hear it , you that will bespeak a rot , a pox , and a plague upon all that shall provoke you i here indict you as guilty of hellish witchcraft in the sight of god. 't is the little wapping of smell dogs that stirs up the cruel mastives to fall upon the sheep in the field . direction ii. avoid all those ill-charms which are a piece of witchcraft : the devils have pretty ra●●●s , as well as fiery arrows they that use the ra●●●es , will come at length to use the arrows too . do not play on the brink of the pit , lest you tumble in . it was complained in . king. . . the children of israel did secretly those things that are not right against the lord their god. even so it may be said , that people among us do secretly and frequently those things that have a sort of witchcraft in them . there are manifold sorceries practised among them that make a profession of christianity against which i would this day bear a witness in the name of the most holy lord. first , there are some that make use of wicked charms for the curing of mischiefs . it is too common a thing for persons to oppose witchcraft it self with witchcraft . when they suppose one to be bewitched , they do with burnings , and bottles , and horshoes , and , i know not what , magical caeremonies endeavour his relief . mark what i say : to use any remedy , the force of which depends upon the compact of the devils with the witches , is to involve ones self in the cursed . compact it is , as it were , to say , o devil , thou hast agreed with such a person that they shall be expos'd unto torments by the use of such or such a caeremony , we do now use the caeremony , and expect thy blessing upon it . this is the language foamed out by this foolish magic . do's not thy conscience tremble at such iniquity and impiety ? this may be to heal a body , but it is to destroy a soul. these persons give themselves to the devils to be deliver'd from the witches . and the people that are eas'd & helped by such meanes , they say , do usually come to unhappy ends. let me say as in . king. . . is there not a god in israel , that you go to belzebub ? what ? will not prayer and faith do , but must the black art be used against our enemies ? it is likewise too common a thing in almost every disease to seek an unlawful medicine . thus for the ague , for the tooth-ach , and for what not ? a mumbling of some words must be made , or a paper of some words must be worn . from what can the efficacy of these words proceed , but from the consent and the action of the devils ? the witches have their watch-words , which i list not to recite : upon those watch-words the devils do their commands . these kind of spells are watch-words to the devils ; and when a man has any benefit by them , he cannot say as in psal. . . bless the lord , o my soul , who healeth all thy diseases . man , first leave off the name of a christian , before thou dost thus make thy self a conjurer . i hope the churches of the lord jesus will not bear it , that any in their communion , should have this fellowship with the unfruitful works of darkness . but this is not all ; turn we yet again , and we shall see greater abominations . for , secondly . there are some that make use of wicked charms , for the finding of secrets . the lord hath told us , in deut. . . secret things belong to god. but these impious people must needs have a tast of them . they will ask the devils to inform their minds , and resolve their doubts . this is the witchcraft of them , that with a sieve , or a key will go to discover how their lost goods are disposed of . this is the witchcraft of them that with glasses and basons will go to discover how they shall be related before they dy . they are a sort of witches that thus employ themselves . and this is the witchcraft of the iudicial astrologer . that astrologer is a cousin-german to a conjurer . i think i know his rules , and i am satisfied that his iudgment must at last be determined by his impulse , or it is not worth an hundredth part of what the silly enquirer payes him for it : and from whom , from what shall that impulse come ? behold the energy of devils in it . it is likewise a sort of sorcery , for persons to let their bibles fall open , on purpose to determine what the state of their souls is , from the first word they light upon . and some among us , they say , are so extremely sinful , as to consult one whom they count a conjurer , when they would understand what they know not otherwise . 't is horrible , that in this land of vprightness there should be any such prank of wickedness . i do earnestly testifie unto you that these things are abominables the voice of our god is , o do them not , my soul hates them . i do warn and charge you , shun these execrable things , lest you he left unto the furthest witchcraft committed by the abhorted of the lord. . take heed that you do not wrongfully accuse any other person , of this horrid and monstrous evil . it is the character of a godly man , in psal. . . he taketh not up a reproach against his neighbour . what more dirty reproach than that of witchcraft can there be ? yet it is most readily dast upon worthy persons , when their is hardly a shadow of any reason for it . an ill-look , or a cross word will make a witch with many people who may on more ground be counted so themselves . there has been a fearful deal of injury done in this way in this town , to the good-name of the most credible persons in it . persons of more goodness and esteem than any of their calumnious abusers have been defamed for witches about this countrey , a countrey full of lyes . i beseech you , let all back-biting , and all evil-surmising be put away from among you : do not , on small grounds fly-blow the precious ointment of the good-name that thy neighbour should have . on the least provocation , i will never beleeve but such an one is a witch — that is presently the sentence of some that might speak more warily than so . alas , thou might'st with as much honesty break open the house , or take away the purse of thy neighbour : his good name is of more account . they that indulge themselves in this course of evil-iudging , are usually paid home for it before they dy ; the just god sue's them in an action of defamation , and makes their names to be up too , before they leave world . wee 'l suppose the most probable presumptions : suppose that a person bewitched should pretend to see the apparition of such or such an one , yet this may be no infallible argument of their being naughty people , it seems possible that the devils may so traduce the most innocent , the most praise-worthy . why may not spiritual devils , as well as devils incarnate get leave to do it ? there was at groton , a while since , a very memorable instance of such a thing ; and what should hinder them that can imitate the angels of light but that they may likewise personate the children of light , in their delusions ? ii. to them that have been seduced into the sin of witchcraft . and under this rack , there are two sorts of persons to be addressed unto . first . let them that have been guilty of implicit witchcraft , now repent of their monstrous and horrid evil in it . i fear that i speak to some scores , that may lay their hands on their mouths , and cry , guilty , guilty ! before the lord , in this particular . let these now confess and bewail their own sin in the fight of god ; and as it was said in hos. . . what have i any more to do with idols ? thus let them say , what have i any more to do with devils ? the things that you have done , have been payments of respects unto devils ; and it becomes you to abhor your selves in dust and ashes for your folly. the great and terrible god sayes of you , as in deut. . . they have provoked me to anger with their vanities . let the things that did provoke him to anger , now provoke you to sorrow . retire this evening , and humble your selves very deeply , in that you have been so foolish and unwise . lament all your acquaintance with hell ; and let your acquaintance with god be more . let your lamentations be more than ever your divinations were . let them that have been guilty of explicit witchcraft , now also repent of their monstrous and horrid evil in it . if any of you have ( i hope none of you have ) made an express contract with devils , know that your promise is better broke than kept ; it concerns you that you . turn immediately from the power of satan unto god. albeit your sin be beyond all expression or conception heinous , yet it is not unpardonable . we read of menasseh in . chron. . ● . he used enchantments , & used witchcraft , and deale with a famillar spirit , and wrought much evil in the sight of the lord. but that great wizzard found mercy with god , upon his deep humiliation for it : such a boundless thing is the grace of our god! the prey of devils , may become the ioy of angels : the confederates of hell , may become the inhabitants of heaven , upon their sincere turning unto god. a witch may be penitent in this , and glorious in another world . there was one hartford here , who did with much brokenness of heart own her witchcraft , and leave her master , and expire depending on the free-grace of god in christ , and on that word of his , come to me , ye that labour and are heavy laden , and i will give you rest ; and on that , there is a fountain open for sin and for uncleanness . come then , renounce the slavery and the interest of the devils , renounce your mad league with ' em . come and give up your selves unto the lord iesus christ , loathing your selves exceedingly for your so siding with the black enemies of his throne . o come away from the doleful estate you are in . come away from serving of the devils that have ensnared your souls . what wages have you from those hellish task-masters ? alas you are here among the poor , and vile , and ragged beggars upon earth . when did witchcraft ever make any person rub ? and hereafter you must be objects for the intolerable in silence and cruelty of those cannibals , and be broken sore in the place of dragons for evermore . be take your selves then to instant and constant prayer , and unto your old filthy rulers now say , depart from me , ye evil spirit , for i will keep the commandments of god. but we must now conclude with the use of the third proposition . and that may be a caution to every one of us . this in short , since rebellion is like vvitchcraft , o let us not make light of any rebellion against the almighty god. particularly , first , let not a course of rebellion be followed-by us . it is the course of unregenerate men , to be daily doing those things , for which the wrath of god comes upon the children of disobedience . when god requires , repent of sin , they do rebel and reply , no , i have loved idols , and after them i will go . when god requires , beleeve on christ , they do rebel and reply . no , i will not have this man to reign over me . they rebel against all the divine commands of love to god or love to man ; they rebel against all the precepts of the lords , which are to be esteemed concerning all things to be right . and they love every false way . o consider of this , ye strangere to the new-birth ; consider what you are doing , consider where you are going every day . i would now say , alluding to that in dan. . . o soul , let my counsel be acceptable unto thee , and break off thy sins . you have been doing of iniquity ; o now say , i will do so no more . consider , first , there is a sort of vvitchcraft charg'd on you . you shall as undoubtedly perish as any vvitch in the world , except you reform . can you imagine that an obstinate witch will have admission into the kingdom of god. ? behold , & be astonish't , ye unrenewed ones ; as impossible it is for you to see the lord. it is said in ioh. . . verily , verily , i say unto thee , except a man be born again , he cannot see the kingdom of god. that verily verily , which like a flaming sword , stands to keep the vil oft witches out of paradise , the same there is to keep every unbeleever out . the lord said unto some confident pretenders of old , ye are as aethiopians unto me . this doth god say unto all them that obey him not ; this doth he say to every one of you that do not fear him & keep his commandment ; he saith , ye are as witches unto me ; though thy birth be of godly or genteel parents , tho' thy parts & gifts may be extraordinary , tho' thy prayers may be twice a week , & thy alms enough to fill a trumpet , yet become a new-creature ; otherwise ye are as witches unto me , saith the lord. consider , secondly , there is a sort of witch . craft come on you too . all that leave the way everlasting , and take a way of wickedness , they are bewitched ; a grievous witchcraft has siez'd upon them . the apostle said to some in gal. . . o foolish galatians , who hath bewitched you , that you should not obey the truth ? this may be an expostulation us'd with all ungodly men ; o foolish transgressors , who has bewitched you ? i 'le tell you who : not an hog , but a lust has bewitched ' em . they that are bewitched , have a marvellous variety of calamity upon them . one while they can't see ; that is thy case ; thou art wretched , but thou canst not see it ; christ is lovely , but thou canst not see him . one while they cannot hear ; that is thy case ; god calls , look unto me and be saved ; but thou hearest nothing of it . another while they can't stirr ; that is thy case ; the lord jesus calls , come unto me , but thou movest not . sometimes they are as it were , cut , & prick't , and distorted in their limbs ; the very same art thou in all the faculties of thy soul. at othertimes they are pulled into the fire , or into the water , or thrown with violence upon the ground ; the like happens to thy unhappy soul ; it is hurried thither , where the sire is not quenched ; it is hurried thither where they groan under , the waters ; it is also made to pant after the dust of the earth . the drunken man is bewitched with strong drink ; the unclean man is bewitch't with strange flesh ; the tongue of a swearer is acted worse than the tongue of a bewitch't man ; the covetous man is hideously bewitched with bags & lands . o pity thine own soul ; and give no sleep to thine eyes nor slumber to thine eye lids , until thine immortal soul be deliver'd from thy natural state . let not vvitchcraft it felf be a more frightful thing to thee , than thy own present unregeneneracy . turn ye , turn ye , why will ye dye ? secondly . let not an act of rebellion be allowed by us . when ioseph was incited unto an ill act , he said , in gen , . . how shall i do this wickedness and sin against god ? thus , when we are urged unto any ill act , let us refuse it so , no , this is like wicthcraft , shall i by such wickedness make my self as a witch before the lord ? three things are to be recommend here first , arm yourselves against all the devices , with which the devils would hook you into any rebellion against the lord. for rebellion against god , there will be that clause in our indictment . they were moved by the instigation of the devil . now furnish yourselves with armour to keep off the dint of the devils instigations ; in short , put on the whole armour of god. there is specially a double care that will be of great use in your encounters . first . use your watch well . we read in eph. . . about the wiles of the devil . when the devil would engage us in a rebellion , there are certain wily methods by which he doth accomplish it . he works more by fraud then by forts ; and there is a cryptic method by which he doth gain us over to himself . a crafty sophister has a three-fold method , with which he prevails upon his auditors ; and such the method of the devil is . watch , first against the deficient method of the devil . the devil will show us the sin without the curse , the bait without the hook : so he saies eat the pleasant fruit : but he saies not , thou shalt dye if thou do it . the devil will represent unto us the difficulty of a duty , but conceal the recompence of it . so he says , it 's a hard thing to pray in secret every day ; but he says not , thy father will reward thee . and he will represent unto us the excuse of a sin , but conceal the ill shape of it : so he saies , many others have done this and that ; but he saies not , god was provoked at it . these are tricks to be watched against . watch , secondly , against the redundant method of the devil . sometimes the devil will use a digression . he will seem to give over his intent in one thing , but make sure of his intent in another . such a stratagem he uses as what ioshua took a● withal ; he retires , and so he conquers . he will make haughtiness and security undo the soul , that he could not make of his party for grosser wickedness . sometimes the devil will use a commoration . he will dog a man , and bring perswasion upon perswasion , as delilah did with sampson ; and like a cnuning fencer , he repeats blow after blow , till he smite home . these are dangers to be watched against . watch , thirdly , against the inverting method of the devil . one while the devil will endeavour to carry us on from lesser sins to greater sins . he will go to make our miscarriages like elijah's cloud ; at first as an hands-breadth , but anon so as to hide the whole heaven from us . so solomon multiplies first horses , & afterward worse things against the command of god. another while , the devil will decoy us from lawful things to unlawful things . thus from a good-husband , a man shall grow a meer muck-worm . now and then also , the devil will try to spoil good works with ill ends : thus the pride of iebu shall be swell'd by the zeal of iebu . he will try to make our duties interfere ; the general calling shall be regarded in the season of the particular , and the particular calling shall be attended in the season of the general . he will try to lead us from one extreme to another ; we shall be excessively merry , and ere long excessively melancholly , if we hearken to him . o keep up your watch. well did the apostle say , in . pet. . . be vigilant , for the devil as a roaring lion , seeketh whom he may devour . secondly . use your sword well . t is said in eph. . . take the sword of the spirit which is the word of god. the devil cannot stand before the brandishings of this two-edged sword. our saviour overcame the devil by making that return , it is written , and it is written , against all his lewd attempts . would he get you into any rebellion ? one text well managed will make him fly before you . would he have you be unjust ? then answer , it is written , the inrighteous shall not inherit the kingdom of god. would he have you be unclean ? then answer , it is written , god reserves to be punished them that walk in uncleanness . would he have you be immoderately careful ? say then , it is written , cast thy burden on the lord. this warefare is directly contrary to that witchcraft which the devils are daily driving or drawing us unto . secondly . beware of that rebellion against god particularly , which the devils are most gratified withal . it is said in eph. . . grieve not the holy spirit of god. the unclean devils are pleased most with such things as that holy spirit is most grieved with . sometimes the devils have been forced as it were , to discover their own inclinations : thro the mouths of possessed persons , they have declar'd what was very grateful to them . the children that have lately been under a diabolical fascination in this town , have given us diverse intimations , which we might make useful observations on . i observed , that tho they had much delight in prayer when they were well ; yet when they were ill , they could not endure it . the damons would make them sing , & roar , and stop their ears , and plague them , and at last lay them for dead , if any prayer were in the room . whence it may be inferred , that you who can go without prayer from day to day , do just as the devils would have you . the devils have an horrible rendezvous in that family , in that closet , where prayer is not maintained . i observed , that tho the word of god were their companion & counsellor at other times , yet now they would fall into convulsions , if one did but look into a bible . whence it may be suppos'd that you who read not the scripture , for the most part every day , do humour the devils in it . the devils are glad to see the bibles that have dust upon them . i observed , that haeretical , or superstitious or profane books , might be perused by some of them , when serious & orthodox books would put out their eyes . whence it may be suggested , that you who converse much with ill books , do as the devils would : the devils would willingly be where iest-books , & play-books , & romances , and haeresies or superstitions are made a library . i observed , that tho they were exemplary for honesty & sobriety , yet now their wishes to steal & be drunk , were frequently expressed ; and sometimes they were made very drunk tho no intoxicating drink had bin in the least an occasion of it . whence it may be gathered , that the drunkard has a devil in him , the stealer has a devil in him . the devils have sport enough , when they see a man reeling in the streets ; the divels are the comrades of them that go to take what is none of their own . i observed , that tho few in the place were so diligent as they , nevertheless in their fits they might not do any work at all . whence it may be concluded , that of idleness comes no goodness . the devils are the play-mates of them that are gaming when they should be working . an idle person is a prentice of a divel . these things have been observed ; and now let these vices be avoided . there is witchcraft in them . o that the divels might be out-shot in their own bow , and that these vices might be made odious by their affection for them . thirdly . instead of rebellion against god , let obedience to god fill your lives . make unto god that vow in ps . . . o lord , truly i am thy servant , &c. and accordingly serve god with all obedience . yea , often ask yourselves , what service may i do for god ? and let a respect of obedience to god make even the meanest of your actions honourable : even when you eat & drink & trade & visit & recreate yourselves , let there be some obedience to god in it all . the employments of a poor carpenter or shooemaker will hereby be rendred more noble things than the victories of an alexander or a caesar. not the devils but the angels will have a most intimate fellowship with a man thus obedient . not witchcraft , but rather inspiration will be in the man who does this , and the son of man who layeth hold on it . notandum . since the finishing of the history which concerns goodwin's children , there has been a very wonderful attempt made ( brobably by witchcraft , on another family in the town . there is a poor boy at this time under very terrible and amazing circumstances which are a repetition of , with not much variation from those of the children formerly molested . the person under vehement suspicion to be the authoress this boy 's calamities , is one that was complain'd of by those children in their ails and accordingly one or two of those children has at this time some renewal of their afflictions also ; which perhaps may be permitted by the great god , not to dissappoint our expectations of their deliverance , but for the detection and the destruction of more belonging to that hellish knot , that has not yet perished as others of the crue has done , before the poor prayers of them that hope in god. the book-sellers not being willing to stay the event of these new accidents , cause the bridles here to be taken off . appendix there are one or two passages in the first of our foregoing histories , which i fore-see , ( those usually no less absurd than angry people ) the quakers , will come upon me with great wrath , for my writing of and the incivilities lately shown to my father , for a piece of one chapter in his book of remarkable providences , by one keith , in a sort of a thing newly published at pen-silvania , have made it necessary for me , not only to explain my self , but to defend him , upon the occasion that is now before me . as for what i have related concerning the strange liberty which the devils gave unto iohn goodwin's children , to enjoy both the writings and the meetings of the quakers , when offers thereof were ( it may be too needlessly ) made unto to them , i need only acquaint the world , that i shall procuce good , legal , & sufficient evidence to confront what i do affirm , whenever any man shall demand it of me ; and that the books with which the tyral happned to he made , were more than one , and such , as the quickers give as general an allowance to , as to their own primers and their catechisms . but undoubtedly , the matchless candour and sweetness of the quakers will inspire them , with inclinations to give me some of their public thanks for the notice i have taken of them ; and in the mean time i must let my neighbours understand , what ridiculous as well as odious calumnies the quakers have bestowed upon my absent father , for his being an historian ( they think ) unto their prejudice . one would think , that if an historian , did but secure his veracity from being impeached , most of his other faults were pardonable ; and so truly they would be accounted , by any , besides quakers , who are a people by themselves . but my father had published a book entituled , illustrious providences ; in one part of which , he has a narrative of several very marvellous occurrences , that certain deluded and possessed quakers , in this countrey were concerned in . the matter of fāts , never could be dispured ; yet one keith a quaker , who had been compassing 〈…〉 und to make pr●selytes , visits new-eng . in his progress , where meeting with small applause , & less success , instead of converts , he picks up what quarrels our countrey could afford him , and among the rest , this book of providences . at his return to pen-silvania , he blesses the world with a little volumn of haeresies and blasphemies against the protestant religion , the principle articles whereof , he endeavours to undermine , with some farther improvements of nonsense , than the abilities of the quakers had heretofore help'd 'em to ; but , tho t is almost pitty that any eagle ( pardon the comparison , he himself calls us night-birds ) should lose his time , by attending the motions of such a fly ; yet i suppose , he will not be long , without the castigations of a full , tho' short answer to the ipertinences with which he has been craftily assaving to spoyl out vines . he entitles his harrangues , the churches in new-england brought to the test ; and it might be expected ; that one so willing to be a servant of those churches as increase mather , would not escape the vengeance of those whom these churches are an eye-sore unto . accordingly , the title-page of his discourses ( for truly-reader , he will not now give us a silent meeting ) promises to us , an answer to the gross abuses , lyes and slanders of increase mather ; which he afterwards detects , just as one of his predecessours after a con●ersation with hogishead , trampled upon plato's pride ; while he cannot instance in any one abuse , lye , or slander of increase mather , without committing more than a few himself . however , he is pleas'd to say , when he comes to talk , let any of his kindred answer for him in his absence ; and because i am somewhat a kin to the said increase mather , whom the ani-mad-versions of this keith have made such an assault upon , that were i more dumb than the son of croesus himself , yet i must have spoken at the provocation , i am willing to satisfie our little authour so far as to answer these three things upon him : yet i would so far observe one of solomon's rules in my answer , as not to use upon him some terms of his art which as a specimen of his breeding he bestows upon increase mather ; but offer a few just reflections on this new apostle ( no doubt a successor to one of the old ones ) unto the world . first . he charges my absent father , with gross abuses , lyes , and slanders ; and yet he denies not the truth of the stories , the resation of which flings him into this foaming rage . he charges him just as last year he did the rest of the ministers of boston . he sent us a written challenge , which begins , i being well assured by the spirit of god , that the doctrine ye preach to the people is false — and he then reckons up twelve articles ( he says ) of our doctrine , the twelfth of which is directly contrary to what we assert , and maintain and preach every day . this was his inspiration then ! and such is his narration now . increase mather penns truths , and yet , it seems writes lyes . but where is increase mather's crime ? why , our animadvertor tells us , i. m. relates these stories on purpose to abuse the honest and sober people called quakers , without making any distinction — but what metal is this man's forehead made of ? reader , you shall find my fathers introduction to his histories to be , all wise men that are acquainted therewith , observe the blasting rebukes of heaven upon the late singing and dancing quakers . and his inference from them is , that the quakers are some of them undoubtedly possessed with evil spirits ; and his conclusion is , we may , by this , judge whose servants the singing quakers are . behold how carefully he has repeated the very distinction which this waspish man complains at the omission of ! besides , he had no need of making any distinction at all . that the quakers fall out among themselves , is but a natural consequence of their tempers and errours , which cannot be otherwise than incohaerent ; and sometimes , their credit forces them to explode in one a-another , what they ( wish they could but ) can't excuse . tho it seems if a woman dress her self like a devil , and fright some of her sex almost out of their lives , on a lords day , in one of our biggest assemblies , g. k. can here canonize her for a saint . case's crew are substantially of the same drove with keith's crue ; both mad , tho with some variety of application in their phrensies . what if those ranters , and these quakers be shaken together in a bag ? 't is a more allowable method of sorting , that of this g. k.'s , who would make us a crew of ranters , because we hold , that god hath fore-ordained infallibly and unchangeably , whatever comes to pass . and whereas our answerer tells us , that when those horrid monsters were whipt at plimouth , for their wonderful hideous devilism , some of the honest people called quakers , openly declared before the people , that the quakers did not at all own them to he of their society , i am to ask him , who of this honest people then it was , that then declared them to be , the dear children of god ? but reader , pray observe , tho he will not leave urging , that for a quaker to be possessed , is no more than for a presbyterian or an independent so to be ; there is difference enough , where our notable disputant would contrive a parallel . because a possession by evil spirits , may besal one of our communion , what then ? the possession does not move any to be of that communion : we see the contrary . but the stories recorded by my father , ( plainly enough ) demonstrate , that diabolical possession was the thing which did dispose and encline men unto quakerism ; their quakerism was the proper effect of their possession ; and not an unconcern'd consequent . 't is our logicians fault here , that he cavils without making any distinction ; if he would have pleased to distinguish a little , he might have spared the pains of his tedious excursions , about charging the innocent with the crimes of the guilty . but from such a g. k. what better dealing might have been look'd for ? secondly , i think , i may rather charge this g. k. with gross abuses , lyes and slanders , by him offer'd unto that increase mather whom he shows himself so much ( beyond the cure of hellebore ) inflamed at . he saies , increase mather hath shew'd his rashness and folly in some other passages of his life , if not malice , that hath occasion'd him for some time past to abscond , and depart from the place where he preached at boston . i am sorry that this man obliges me to trouble the world with stories about such domestick and personal matters as these are . for me to commend my yet living father would perhaps be counted an indecency . but if i should not now defend him from such unhandsome imputations , i were worse than the worse of the sons of noah , and it must be a greater malice than what g. k. ever pretended to discover in increase mather , that shall criminate my vindication of an absent and a wronged parent . my reader 's patience must then permit me to tell him , that all new-england well knows , that increase mather never departed from hence , through any rashness or folly of his ewn , but through the malice of unreasonable men . our charter being unjustly vacated ( which even g. k. reckons among the judgments of god upon us ) the government of this territory was fallen into the hands of men that immediately took all sorts of measures to make us miserable . a knot of people , that had no design but to enrich themselves on to the ruines of this flourishing plantation , were placed over us , & our land strangers devoured in our presence . the sight of our calamities made my father willing to undertake a voyage uuto england , for no other cause but meerly to endeavour the service of his afflicted countrey ; and not a few among the principal gentlemen of the place , did both advize and assist his undertaking . his intent in going he did not publish , but his intent of going he did ; and he had no sooner done it , but one randolph , the late secretary , whom ( like a scavenger ) our late oppressors cheefly used in their more dirty businesses , gave trouble unto him to obstruct and prevent his voyage . the circumstances of it were these : this randolph some time since , carried unto sr. lionel ienklns , a letter which he assur'd him was mr. mather's ; tho the letter was a most villanous forgery , filled with treason and madness in the exaltation of it , and never was one line of it written by my father . the letter-forger had so foolishly drawn it up , that randolph could not get the blood of the gentlemen , whom he ( after his manner , that is ) falsly charged with being the authour it , yet care was taken thereby to blast his name : the observator , ( whom one calls the father of lyes ) here became nurse , & printed it , with not a few scurrilous observations on it . so that in all the taverns and coffee-houses throughout three-kingdoms , this innocent person was made a ridicule , and barbados too , with other of the lee-ward islands , took this opportunity to spit their venome on one who had never done any thing to deserve it , but by being ( in the account of some that are both ) somewhat of a learned and honest man. my father to vindicate himself , while our old government yet lasted , wrote a letter to mr. dudley , who had from white-hall , received a copy of that bloody forgery ; and in this vindication , he intimates that several shrowd things would make him suspect randolph himself to be the director of it . it was evident unto him that the whole forgery was contrived for randolph's advantage ; t is almost all of him and for him ; but could any rational man imagine , that he was then wholly a stranger to it ? besides there were in it several other expressions , which ( t was then thought ) no man in his wits can dream that any without him should have . but randolph upon his arrival here with our new government getting a copy of my fathers vindication , dos after so many months now sue him in an action of defamation , to embarass the affairs he had before him . the jury which consisted partly of church of e. gentlemen , found for my father against the plaintiffe . and yet just within a week or two before his voyage , randolph renewed his action ; his abetters resolving ( as i am credibly informed ) that having laid the arrest upon him , they would have secur'd his person in the goal , as the worse of traytors ; for what illegality would they stick at ? he happily understanding , what they would be at , by the counsel of his friends withdrew , for about a week ; and then , tho both by day and night , both by land and sea , the late spirits among us way-laid him , god carried him safely thro them all ; and when he came to whitehall , what favours the greatest men in the kingdom have heap'd upon him , 't is not proper for me to tell . whereas our caviller now says , it wants to be insert in his book , that what hath befallen him of late , is a remarkable iudgment of god upon him , for his injustice to the quakers . i join issue with him , and beg the reader to insert it , if he be owner of that harmless book reader , inasmuch as none of increase mathers enemies were able to attain their ends upon him ; and inasmuch as this increase mather has in his whole negotiation for new-england , been favoured by the merciful god , beyond the imagination of our fondest hopes ; pray count it , a remarkable iudgment of god upon him , for his injustice to the quakers . this g. k. has this book of his bound up in canvas ; because i suppose , like one of the witnesses , he would prophesie in sackcloth . i confess , fire proceeds out of his mouth ; but it is another sort of fire than that which our lords witnesses are us'd unto ; and there is one small qualification of a witness which you see he wants , that is truth ; the contents of his books require some other covers for them , ne perpluat . thirdly , not increase mather alone , but all new-england , especially the shepherds of the the churches here , must thro the lycanthropy of this man , be barked at . one while his false-histories misrepresent us to the world ; and he raises dismal tragedies upon the persecution which his friends here have met withal . for my own part , i have long wished ; that the civil magistrate would never inflict a civil penalty , on an heretick , until humane society receive such a disturbance from him , as in one of mine , or any other perswasion were intollerable . yet there is more , far more to be said for the justification of our ancient severities on two or three quakers here , than the world has yet been acquainted with . oliver cromwel himself , whose toleration of sectaries was notorious euough , yet would speak in the justification of what was here done to them . since our ierusalem was come to such a consistence , that the going up of every fox would not break down our stone wall , who ever meddled with ' em ? and since that , though a quaker-woman came ( as sometimes they have ) stark naked , into some of our solemn assemblies , declaring her self to be a sign ; yet the bruit has not been thought fit to be hang'd up : but the generality of the people are enough , & alwaies were , averse to the inflicting of saecular punishments on these doting haereticks . indeed a grave magistrate once ( t is said ) propounded unto the general court at plimouth , a law that every quaker might have his head shaved ; because they were distracted , & this would both shame & cure them . i believe this is all the law that ever will be offered for the suppressing of them here ; by long experience , we find , they perish by being let alone . but whereas , he twits the ministers here , for their accepting of maintenance , with goods unjustly taken from the true owners ; i may inform the world , the ministers here are of another spirit than so ; their voluntary poverty and transcendent self-denial , has scarce its parallel in the christian world . if any maintenance extorted from quakers hath ever been paid unto them , i am confident it was without their knowledge or consent . the chief complaints of this kind are in plimouth colony ; but let the reader consider , that the grants of lands there made by the court , have still been with an express condition & proviso , that the allowed ministry be therewith supported . quakers come and accept & improve these grants , and then refuse the duty annexed thereunto . let all mankind judge whether they might not justly be compel'd unto the payment of it ? yet how rarely was it ever done ? g. k's . barnstable story is ( i hear ) a romance of the same peice with the rest . but we must be terrified with his false prophecies too . he pretends to inspiration & foretells the utter removing , vndoing , & destroying of all our babylonish buildings ; that is , our churches ; and he adds , the time hastens , & blessed shall he be who receiveth the warning ; and some pages after he praedicts , that in due time our meeting-houses shall no more receive us into them . ay , no doubt of it , in due time ! but , i pray friend george , when is this due time to bee ? our late persecutors , who did last year admit thee to so much familiarity with them , did not so wisely to let thee know what they were driving at , for it seems thou art a blab of thy tongue . when thy private conversation with 'em , as well as their public administration here , gave thee cause to griefs , that , our churches were quickly to be over turned , & our meeting houses made too hot for us , t was easie to prognosticate much more than this , i 'le assure thee , t was not for this that i put thee into my book of witchcrafts , there was no vvitchcraft in it : but some late things have a litle altered our omens . i humbly beg of god , that he would require us good for this cursing this day ; and that the malicious vaticinations of men that hate his truths and wayes , may rather help to procure for us those happy revolutions , which may cause our enemies to be found liars unto us . i do also entreat the reader , that he would not mis-interpret my approaches ( if i have made any ) towards levity in my treating of the adversary standing at my fathers right hand to resist him ; t is almost impossible to look upon the generality of quakers , without applying to them the humour which a gentleman long since thought proper for the creatures contrived on purpose , to be made merry with . i shall only add , that george keith has given sufficient cause why his own sect should be ashamed of him , if shame were compatible to such a perfect people . but as he thinks my father wants , the true eye opened in him , so i suppose he will tell me , that i am in the dark ; and therefore it is time for me to bid him now , good-night . i am not willing to contend any further with him , for hae scio pro certo , quando cum stercore certo vinco , seu vincor , semper ego maculor . finis . notes, typically marginal, from the original text notes for div a -e * note , on tomorrow , the ministers of the town were to keep a day of prayer at her fathershouse the hartford-shire wonder. or, strange news from vvare being an exact and true relation of one jane stretton the danghter [sic] of thomas stretton, of ware in the county of hartford, who hath been visited in a strange kind of manner by extraordinary and unusual fits, her abstaining from sustenance for the space of months, being haunted by imps or devils in the form of several creatures here described the parties adjudged of all by whom she was thus tormented and the occasion thereof with many other remarkable things taken from her own mouth and confirmed by many credible witnesses. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing y estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the hartford-shire wonder. or, strange news from vvare being an exact and true relation of one jane stretton the danghter [sic] of thomas stretton, of ware in the county of hartford, who hath been visited in a strange kind of manner by extraordinary and unusual fits, her abstaining from sustenance for the space of months, being haunted by imps or devils in the form of several creatures here described the parties adjudged of all by whom she was thus tormented and the occasion thereof with many other remarkable things taken from her own mouth and confirmed by many credible witnesses. m. y. [ ], p. printed for john clark at the bible and harp in west-smith-field near the hospital gate, london : . "courteous reader" signed: m.y. reproduction of the original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng stretton, jane -- early works to . witchcraft -- england -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion the hartford-shire wonder , or ; strange news from vvare being an exact and true relation of one iane stretton the daughter of thomas stretton , of ware in the county of hartford , who hath been visited in a strange kind of manner by extraordinary and unusual fits , her abstaining from sustenance for the space of months , being haunted by imps or devils in the form of several creatures here described the parties adjudged of all by whom she was thus tormented and the occasion thereof with many other remarkable things taken from her own mouth and confirmed by many credible witnesses . job . v. . and the lord said unto satan ; behold all that he hath is in thy power , onely upon himself put not fotth thy hand . london , printed for iohn clark at the bible and harp in west-smith-field near the hospital gate . . courteous reader , i here present thee with a true modern story , which deserves to be inserted in a chronicle rather then a penny pamphlet being for the strangeness thereof not easily paralel'd ; and were there not sufficient persons both in ware and london , to justifie the truth thereof , might not gain credence though with some of an easie belief , but this thing being so well known i shall not insert any more testimonies here for the truth thereof , it being a labour as superfluous as he who took on him to praise hercules whom no man dispraised . by this learn not to trust to those who pretend themselves cunning men , wizards or astrologers , for all knowledge that is not from god is vain , wicked and hurtful , not onely to them that practice them , but also to those who being in trouble think to gain remedy by them ; and remember that saying in the second of kings cap. . v. . is it not because there is not a god in israel that ye go to inquire of baal-zebub the god of ekron . read remember , and avoid , which is the hearty wish of thy faithful moniter m. y. the hartford-shire vvonder , or strnge news from ware. some there be which entitle this the iron age , because of the stubbornness , and iron hearted inhabitants that live therein ; though i think it may as properly be termed the age of wonders , considering two so eminent wonders which have lately hapned in the same . viz. that of the darby-shire maid , martha taylor , her fasting from all sustenance for so long a space , and this other of one iane streator , a maid of ware in hartford-shire , no less strange and wonderful then the other , of which i am now about to relate . this iane stretton was born at ware in hartford-shire aforesaid , about the year of our lord . being the daughter of one thomas stretton a wheel-right , who with his wife are now living in the same town . it so chanced that this thomas stretton lost a bible , which he valued ( as every one should doe the word of god ) at a high price , and being very desirous to have it again , it so fortuned that he did light into the company with one of his neighbors who was such a one as the country people term a cunning man , wizard , or fortune-teller . such of whom the lord saith in deutrinomy chap. . v ▪ . . . there shall not be found among you any one that useth devination , or an observer of times , or an inchanter , or a witch , or a charmer , or a consulter with familiar spirits , or a wizard , or a negromancer , ; for all that doth these things are an abomination unto the lord. this person thus qualified was by streaton desired ( if his art could reach so far ) to tell him who it was that had his bible ? to which the other answered , that he could if he would : stretton as bluntly replying again , that then he must be either a witch or a devil , seeing he could neither write nor read , these words struck home , and a guilty conscience being wounded will soon ranchor , his heart is inflamed with the fire of revenge , but for the present he covers it with the ashes of dissimulation ; he will not vend his malice at present , but like the ram goes backward to return with the greater force ; love and friendship is written on sand which every puff of wind will blow away , but malice and envy is engraven in marble or adamant , time cannot obliterate or wear it out ; and that which is worst , our natures are such that one discourtesie shall wash away all the friendship that twenty benefits have implanted in our hearts . but malice sleeps not though it may wink , within a moneth after the wife of this fortune-teller or cunning-man which you please to terme him , comes to strettons , desireing of this his daughter iane , ( who was newly come out of service ) a pot of drink : she being ignorant of what had passed betwixt her father and the other , willingly does it : innocency dreads no danger , the child will play with the bee for his gaudy coat , and mistrusts not his sting , soon after she is taken with violent rageing fits , which torment her greviously , yet no mistrust of the cause of her malady , from what was too much afterwards apparent to to be seen : the devil is a sly theif , and though he keeps his servants poor , yet he indues them with a plentiful stock of malice revenge , and dissimulation . about a week after the same woman comes again and desires a pin of her , ( by small means great mischeifs may be perpetrated ) the silly maid mistrusting no mischeif , as not intending any , bestows one on her , when on a sudden her fits waxed far more violent then before ; her body swells like a bladder puft up with wind ready to burst , all her members were distorted , and as it were put in the wrack : going to the next meighbours , her head being intoxicated by the violency of her fits , she falls down against the door and beats it open , lying in a deplored spectacle of pitty , tormented any one would have thought enough for the satisfaction of the most inveterate malice . but her misery ends not here , the squib is not run out to the end of the rope , where the devil has an inch given him , he will take and ell , and as it is said of rebels , that when they draw their sword , they must throw away their scabboard , so wicked persons think that when they once begin they must make an end , their malice is like an inperfect book , it hath no fi●ts to it , they will willingly loose one eye to put out both of their neighbors . her fits increased more violently , the last time the woeman saw this maid she sounded away , and lay for the time as it were deprived of life , after the recovery of this sounding fit , her senses being in part recovered , yet her body still remained as infirme as before ; in six months space she neither eat any thing , nor avoided any excrements , for where the cause is taken away , the effect must needs cease . but such a wonder as this could not be confined , it was strait spread abroad , and as we english are like the athenians desirous to hear of news , and to be ascertained of whrt we hear , so the report of this a strange wonder drawes a great concourse of people to the house , to the disturbance not only of the maid , but also of thomas streton himself : wherefore to purchase a quietness to himself , he removed her to the house of one iohn wood a neighbour of his , yet not without such provision but that she had continual attendants both night and day by her friends and relations , who now at last be : gan to distrust that her sickness proceeded from more then an ordinary cause . several days and nights was she thus watched , it being a miracle in nature that a corporall body should continue without the assistance of food , when at last to the spectators plain view , there appeared the resemblance of flax and hair to fall down upon a white sheet that was laid over her bed , which they narrowly taking notice of , and perceiving her tongue to hang or loll out of her mouth , upon a nearer view found the perfect resemblance of flax , hair , and thred points to be on the same ; which being by them removed , there presently proceeded from her mouth two flames in resemblance of fire , the one of a red colour , the other blew , and soon after , in some short distance of time , eleven pins ; in several crooked forms and shapes , some bowed one ways some another . the report of these more strange accidents soon flew about , not onely all over the town of ware , but to the adjacent villages , and more remote towns , so that people came in multitudes to see her , some out of pitty , to help and comfort her , others out of curiosity to be ascertain'd of the truth of these relations , and some who were diffident of any such thing as witchcraft or conjurations , who being fully satisfied in the truth of what is here set down , went home fully convinced of their errours . in all this her extream tortures , she complained continually of an exceeding pain in her back more then the other parts of her body , as if she were continually slashed with a kife or had her flesh cut and mangled , and the people about her with setting her up in her bed to give her some ease , found a naked knife there , no body knowing how or which ways it should come thither . several things were applyed unto her , and as it is usual for the tooth-ach every one hath a particular medicine , so in that concourse of people there could not but be many advisers , sume to this thing , and some to that , but none that appeared profitable to the maid , who was more violently tortured still then before ; it now being apparent that her distemper proceeded from the malice of the devils instruments , on whose body god had permitted them to exercise their envy , her tongue lolling out of her mouth in so sad and lamentable a manner as struck an astonishment in all the beholders ; and to convince them that it was done by witchcraft and such diabolical means , they could see the devil or his imps , or what it was we cannot determine , but sometimes it was in the shape of a toad , at other times it resembled a frog , and at other times again in the form of a mouse , for as the devil can transform himself into an angel of light , to deceive people , so he can turn himself into any beastly shape to torment them . and now that her distemper was so evidently known , and that the neighbours were informed of the preceeding passages betwixt this inchanter , fortune-teller , cunning-man , or what you will term him , his wife , and the maid ; they adjudged those parties the absolute cause of the maids , perplexity , resolved by violence to fetch them before her , in the interim she being in a vielent fit , some of the some from her mouth was put into the fire , there to be burnt , the parties that were gone at that time lighting on the vvoman and telling her their resolution to carry her before the maid , she made them this ansvver , that if they had not come , she could not have stayed any longer from her . three several times was this flax and hair with the likeness of a thred point seen upon her , before very credible witnesses who are ready to attest the same uptheir oaths . the time that she began to be thus strangely tortured is michaelmus last was twelve month , during which time if we seriously consider every particular we shall hardly find her paralel , viz. her extraordinary tortures , by swellings , som●ings , and other pains , her abstinency from all food , for about the space of nine moneths , save only some few liquid meats impossible in humane reason to have preserved life , her being haunted with frogs , toads ▪ mice and the like , or worse instruments in their likeness , the knife found in her bed , none knowing by what means it came thither , & her pains as it vvere answerable to that instrument ; all which being puttogether and througly considered , we may admire that such weak earthly bodies of ours should hever undergoe such unspeakable misery , we b●ing like glass apt to be broken with the least knock of misery , like straw or stuble which the least fire of affliction consumes away , a hair being sufficient to choak us , a little stopping of our breath to stifle us , that if we will make compari●ons of instability there is nothing more fit to resemble it then the life of man. at present she takes nothing but surrups and such like liquid ingredients , being in much pain and misery , yet it is hoped by the blessing of god and the endeavours of those under whom she is in cure , that at last she may be eased of her misery , and let none look aversly upon her in this respect , though she can say with the prophet , behold and consider if any griefs be like unto mine , seeing david saith , many are the troubles of the righteous , but the lord delivereth them out of all . and when god had permitted satan to afflict the righteous iob , giving him power over all his substance , goods , chattels and body , yet still there was a reservation , only ( said he ) thou shalt not touch his life . whom god loveth he chasteneth , that having hell here , they may have there heaven hereafter , for better it is with poor lazarus to lye at the doors , having the dogs licking our sores , then with the rich glutton to fare deliciously every day , and afterwards to be tormented in hell . some are of that belief that stories of witchcraft are but idle chymeras , but we know that no part of scripture was spoken in vain , and one place thereof saith , thou shalt not suffer a witch to live , those who are so , i wish them grace to repent , and get out of their damnable estate , and should admonish all persons whatsoever not upon any loss or disaster to go to these south-sayers , wizards , or cunning-men , for as the scripture saith in one place , cursed be the image , and the image maker , so i say there can ●o blessing be to those who are either wizards , or go to them for help and councel . for the truth of this relation i might ( if there were occasion for it ) insert the names of several eminent persons both in vvare and london , who freely offered to attest it , but the thing being so near hand and obvious to our eyes , i count it needless , for who will cry out the sun shines , it being therefore a vain thing to go to prove that which vve suppose none vvill deny , desiring thee to accept of my pains herein , i take my leave . finis . the discovery of witchcraft proving that the compacts and contracts of witches with devils and all infernal spirits or familiars are but erroneous novelties and imaginary conceptions : also discovering, how far their power extendeth in killing, tormenting, consuming, or curing the bodies of men, women, children, or animals by charms, philtres, periapts, pentacles, curses, and conjurations : wherein likewise the unchristian practices and inhumane dealings of searchers and witch-tryers upon aged, melancholly, and superstitious people, in extorting confessions by terrors and tortures, and in devising false marks and symptoms, are notably detected ... : in sixteen books / by reginald scot ... ; whereunto is added an excellent discourse of the nature and substance of devils and spirits, in two books : the first by the aforesaid author, the second now added in this third edition ... conducing to the compleating of the whole work, with nine chapters at the beginning of the fifteenth [sic] book of the discovery. discoverie of witchcraft scot, reginald, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing s a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the discovery of witchcraft proving that the compacts and contracts of witches with devils and all infernal spirits or familiars are but erroneous novelties and imaginary conceptions : also discovering, how far their power extendeth in killing, tormenting, consuming, or curing the bodies of men, women, children, or animals by charms, philtres, periapts, pentacles, curses, and conjurations : wherein likewise the unchristian practices and inhumane dealings of searchers and witch-tryers upon aged, melancholly, and superstitious people, in extorting confessions by terrors and tortures, and in devising false marks and symptoms, are notably detected ... : in sixteen books / by reginald scot ... ; whereunto is added an excellent discourse of the nature and substance of devils and spirits, in two books : the first by the aforesaid author, the second now added in this third edition ... conducing to the compleating of the whole work, with nine chapters at the beginning of the fifteenth [sic] book of the discovery. discoverie of witchcraft scot, reginald, ?- . scot, reginald, ?- . discourse concerning the nature and substance of devils and spirits. third edition. [ ], , [ ], , [ ] p. : ill. printed for andrew clark ..., london : . "a discourse concerning the nature and substance of devils and spirits" ( , [ ] p. at end) has special t.p. "a catalogue of authors used in this book": prelim. p. 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instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft. magic. demonology. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john pas sampled and proofread - john pas text and markup reviewed and edited - pfs batch review (qc) and xml conversion the discovery of witchcraft : proving , that the compacts and contracts of witches with devils and all infernal spirits or familiars , are but erroneous novelties and imaginary conceptions . also discovering , how far their power extendeth in killing , tormenting , consuming , or curing the bodies of men , women , children , or animals , by charms , philtres , periapts , pentacles , curses , and conjurations . wherein likewise the unchristian practices and inhumane dealings of searchers and witch-tryers upon aged , melancholly , and superstitious people , in extorting confessions by terrors and tortures , and in devising false marks and symptoms , are notably detected . and the knavery of juglers , conjurers , charmers , soothsayers , figure-casters , dreamers , alchymists and philterers ; with many other things that have long lain hidden , fully opened and deciphered . all which are very necessary to be known for the undeceiving of judges , justices , and jurors , before they pass sentence upon poor , miserable and ignorant people ; who are frequenly arraigned , condemned , and executed for witches and wizzards . in sixteen books . by reginald scot esquire . whereunto is added an excellent discourse of the nature and substance of devils and spirits , in two books : the first by the aforesaid author : the second now added in this third edition , as succedaneous to the former , and conducing to the compleating of the whole work : with nine chapters at the beginning of the fifteenth book of the discovery . london : printed for andrew clark , and are to be sold at mris. cotes's near the golden-ball in aldersgatestreet , . to the honorable , mine especial good lord , sir roger manwood knight , lord chief baron of her majesties court of the exchequer . in-so-much as i know that your lordship is by nature wholly inclined , and in purpose earnestly bent , to relieve the poor ; and that not only with hospitality and alms , but by divers other devises and wayes tending to their comfort : having ( as it were ) framed and set your self to the help and maintenance of their estate , as appeareth by your charge and travel in that behalf . whereas also you have a special care for the supporting of their right , and redressing of their wrongs , as neither despising their calamity , nor yet forgetting their complaint ; seeking all means for their amendment , and for the reformation of their disorders , even as a very father to the poor . finally , for that i am a poor member of that common-wealth , where your lordship is a principal person ; i thought this my travel , in the behalf of the poor , the aged , and the simple , might be very fitly commended unto you ; for a weak house requireth a strong stay . in which respect i give god thanks , that hath raised up unto me so mighty a friend for them as your lordship is , who in our laws have such knowledge , in government such discretion , in these causes such experience , and in the common-wealth such authority ; and never the less vouchsafe to descend to the consideration of these base and inferior matters , which minister more care and trouble , than worldly estimation . and insomuch as your lordship knoweth , or rather exerciseth the office of a judge , whose part it is to hear with courtesie , and to determine with equity ; it cannot but be apparent unto you , that when punishment exceedeth the fault , it is rather to be thought vengeance than correction . in which respect i know you spend more time and travel in the conversion and reformation , than in the subversion and confusion of offenders , as being well pleased to augment your own private pains , to the end you may diminish their publick smart . for in truth , that common-wealth remaineth in woful state , where fetters and haltars beat more sway than mercy and due compassion . howbeit , it is natural to unnatural people , and peculiar unto witchmongers , to pursue the poor , to accuse the simple , and to kill the innocent ; supplying in rigor and malice towards others , that which they themselves want in proof and discretion , or the other in offence or occasion . but as a cruel heart and an honest mind do seldom meet and feed together in a dish ; so a discreet and merciful magistrate , and a happy common-wealth cannot be separated asunder . how much then are we bound to god who hath given us a queen , that of justice is not only the very perfect image and patern , but also of mercy and clemency ( under god ) the meer fountain and body it self ? insomuch as they which hunt most after blood in these dayes , have least authority to shed it . moreover , sith i see that in cases where lenity might be noisome , and punishment wholesome to the common-wealth , there no respect of person can move you , no authority can abash you , no fear , no threats can daunt you in performing the duty of justice . in that respect again , i find your lordship a fit person to judge and look upon this present treatise . wherein i will bring before you , as it were to the bar , two sorts of most arrogant and wicked people ; the first , challenging to themselves ; the second , attributing unto others , that power which only appertaineth to god : who only is the creator of all things , who only searcheth the heart and reins , who only knoweth our imaginations and thoughts , who only openeth all secrets , who only worketh great wonders , who only hath power to raise up and cast down , who only maketh thunder , lightning , rain , tempest , and restraineth them at his pleasure , who only sendeth life and death , sickness and health , wealth and wo ; who neither give nor lendeth his glory to any creature . and therefore , that which grieveth me to the bottom of my heart , is , that these witchmongers cannot be content to wrest out of gods hand his almighty power , and keep it themselves , or leave it with a witch : but that , when by drift of argument they are made to lay down the bucklers , they yield them up to the devil , or at the least pray aide of him , as though the rains of all mens lives and actions were committed into his hand , and that he sat at the stern , to guide and direct the course of the whole world ; imputing unto him power and ability enough to do as great things , and as strange miracles , as ever christ did . but the doctors of this supernatural doctrine , say sometimes , that the witch doth all these things by vertue of her charms ; sometimes , that a spiritual ; sometimes , that a corporal devil doth accomplish it ; sometimes they say , that the devil doth but make the witch believe she doth that which he himself hath wrought ; sometimes , that the devil seemeth to do that by compulsion , which he doth most willingly : finally , the writers hereupon are so eloquent , and full of variety , that sometimes they write , that the devil doth all this by god's permission only ; sometimes , by his licence ; sometimes , by his appointment : so as ( in effect and truth ) not the devil , but the high and mighty king of kings , and lord of hosts , even god himself , should this way be made obedient and servile to obey and perform the will and commandement of a malicious old witch , and miraculously to answer her appetite , as well in every trifling vanity , as in most horrible executions ; as the revenger of a doting old womans imagined wrongs , to the destruction of many innocent children , and as a supporter of her passions , to the undoing of many a poor soul . and i see not , but a witch may as well inchant when she will , as a lyer may lye whey he list ; and so should we possess nothing , but by a witches licence and permission . and now forsooth it is brought to this point , that all devils , which were wont to be spiritual , may at their pleasure become corporal , and to shew themselves familiarly to witches and conjurors , and to none other , and by them only may be made tame , and kept in a box , &c. so as a malicious old woman may command her devil to plague her neighbor ; and he is afflicted in manner and form as she desireth . but then cometh another witch , and she biddeth her devil help , and he healeth the same party . so as they make it a kingdome divided in it self , and therefore i trust , it will not long endure , but will shortly be overthrown , according to the words of our saviour , omne regnum in se divisum desolabitur ; every kingdom divided in it self shall be desolate . and although some say , that the devil is the witches instrument to bring her purposes and practices to pass : yet others say , that she is his instrument , to execute his pleasure in any thing , and therefore to be executed . but then ( methinks ) she should be injuriously dealt withal , and put to death for anothers offence : for actions are not judged by instrumental causes ; neither doth the end and purpose of that which is done , depend upon the mean instrument . finally , if the witch do it not , why should the witch die for it ? but they say , that witches are perswaded and think , that they do indeed those mischiefs ; and have a will to perform that which the devil committeth , and that therefore they are worthy to die . by which reason every one should be executed , that wisheth evil to his neighbour , &c. but if the will should be punished by man , according to the offence against god , we should be driven by thousands at once to the slaughterhouse or butchery : for , whosoever loatheth correction shall die . and who should escape execution , if this lothsomness ( i say ) should extend to death by the civil laws ! also , the reward of sin is death : howbeit , every one that sinneth , is not to be put to death by the magistrate . but , my lord , it shall be proved in my book , and your lordship shall try it to be true , as well here at home , in your native countrey , as also abroade in your several circuits , that ( besides them that be veneficae , which are plain poysoners ) there will be found among our witches only two sorts ; the one sort being such by imputation , as so thought of by others ( and these are abused , and not abusers ) the other by acceptation , as being willing so to be accounted , and these be meer coseners . calvin treating of these magicians , calleth them coseners , saying that they use their jugling knacks only to amase or abuse the people , or else for fame ; but he might rather have said for gain . erastus himself , being a principal writer in the behalf of witches omnipotency , is forced to confess , that these greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are most commonly put for illusion , false-packing , cosenage , fraud , knavery , and deceit : and is further driven to say , that in ancient time , the learned were not so blockish , as not to see that the promises of magicians and inchanters were false , and nothing else but knavery , cosenage , and old wives fables ; and yet defendeth he their flying in the air , their transferring of corn or grass from one field to another , &c. but as erastus disagreeth herein with himself and his friends : so is there no agreement among any of those writers , but only in cruelties , absurdities , and impossibilites . and these ( my lord ) that fall into so manifest contradictions , and into such absurd asseverations , are not of the inferiour sort of writers ; neither are they all papists , but men of such account , as whose names give more credit to their cause , then their writings . in whose behalf i am sorry , and partly for reverence suppress their fondest errors and foulest absurdities ; dealing specially with them that most contend in cruelty , whose feet are swift to shed blood ; striving , ( as jesus the son of sirach saith ) and hasting ( as solomon the son of david saith ) to pour out the blood of the innocent : whose heat against these poor wretches cannot be allayed with any other liquor then blood ; and therefore i fear that under their wings will be found the blood of the souls of the poor , at that day , when the lord shall say , depart from me ye blood-thirsty men . and because i know your lordship will take no counsel against innocent blood , but rather suppress them that seek to imbrew their hands therein , i have made choice to open their case to you , and to lay their miserable calamity before your feet ; following herein the advice of that learned man brentius , who saith , si quis admonuerit magistratum , ne in miseras illas mulierculas saeviat , eum ego arbitror divinitus excitatum ; that is , if any admonish the magistrate not to deal too hardly with these miserable wretches , that are called witches , i think him a good instrument raised up for this purpose by god himself . but it will perchance be said by witchmongers ; to wit , by such as attribute to witches the power which appertaineth to god only , that i have made choice of your lordship to be a patron to this my book , because i think you favour mine opinions , and by that means may the more freely publish any error or conceit of mine own , which should rather be warranted by your lordships authority , then by the word of god , or by sufficient argument . but i protest the contrary , and by these presents i renounce all protection , and despise all friendship that might serve to help towards the suppressing or supplanting of truth : knowing also that your lordship is far from allowing any injury done unto man ; much more an enemy to them that go about to dishonour god , or to embeazel the title of his immortal glory . but because i know you to be perspicuous and able to see down into the depth and bottome of causes , and are not to be carryed away with the vain perswasion or superstition either of man , custom , time or multltude , but moved with the authority of truth only : i crave your countenance herein , even so far forth , and no further , then the law of god , the law of nature , the law of this land , and the rule of reason shall require . neither do i treat for these poor people any otherwise , but so , as with one hand you may sustain the good , and with the other suppress the evil : wherein you shall be thought a father to orphans , an advocate to widows , a guide to the blind , a stay to the lame , a comfort and countenance to the honest , a scourge and terror to the wicked . thus far i have been bold to use your lordships patience , being offended with my self , that i could not in brevity utter such matter as i have delivered amply ; whereby ( i confess ) occasion of tediousness might be ministred , were it not that your great gravity joyned with your singular constancy in reading and judging be means of the contrary . and i wish even with all my heart , that i could make people conceive the substance of my writing , and not misconster any part of my meaning . then doubtless would i perswade my self , that the company of witchmongers , &c. being once decreased , the number also of witches , &c. would soon be diminished . but true be the words of the poet , haudquaquam poteris sortirier omnia solus ; námque aliis divi bello pollere dederunt , huic saltandi artem , voce huic cytharáque canendi : rursum alii inseruit sagax in pectore magnus jupiter ingenium , &c. and therefore as doubtful to prevail by perswading , though i have reason and common sense on my side ; i rest upon earnest wishing , namely , to all people an absolute trust in god the creator , and not in creatures , which is to make flesh our arme ; that god may have his due honour , which by the undutifulness of many is turned into dishonour , and less cause of offence and error given by common received evil example . and to your lordship , i wish , as increase of honour , so continuance of good health and happy dayes . your lordships to be commanded reginald scot. to the right worshipful , sir thomas scot knight , &c. sir , i see among other malefactors , many poor old women convented before you for working of miracles , otherwise called witchcraft ; and therefore i thought you also a meet person to whom i might commend my book . and here i have occasion to speak of your sincere administration of justice , and of your dexterity , discretion , charge and travel employed in that behalf , whereof i am oculatus testis . howbeit i had rather refer the reader to common fame , and their own eyes and ears , to be satisfied ; then to send them to a stationers shop , where many times lyes are vendible , and truth contemptible . for i being of your house , of your name , and of your blood ; my foot being under your table , my hand in your dish , or rather in your purse , might be thought to flatter you in that , wherein ( i know ) i should rather offend you than please you . and what need i curry-favour with my most assured friend ? and if i should only publish those virtues ( though they be many ) which give me special occasion to exhibit this my travel unto you , i should do as a painter , that describeth the foot of a notable personage , and leaveth all the best features in his body untouched . i therefore ( at this time ) do only desire you to consider of my report , concerning the evidence that is commonly brought before you against them . see first whether the evidence be not frivolous , and whether the proofs brought against them be not incredible , consisting of guesses , presumptions , and impossibilities contrary to reason , scripture , and nature . see also what persons cemplain upon them , whether they be not of the basest , the unwisest , and most faithless kind of people . also may it please you to weigh what accusations and crimes they lay to their charge : namely , she was at my house of late : she would have had a pot of milk , she departed in a chafe because she had it not ; she railed , she cursed , she mumbled and whispered ; and finally , she said , she would be even with me : and soon after my child , my cow , my sow , or my pullet dyed , or was strangely taken : nay ( if it please your worship ) i have further proof ; i was with a wise woman , and she told me i had an ill neighbour , and that she would come to my house ere it were long , and so did she ; and that she had a mark about her wast , and so had she : and god forgive me , my stomach hath gone against her a great while . her mother before her was counted a witch ; she hath been beaten and scratched by the face till blood was drawn upon her , because she hath been suspected , and afterwards some of those persons were said to amend . these are the certainties that i hear in their evidences . note also , how easily they may be brought to confess that which they never did , nor lyeth in the power of man to do : and then see whether i have cause to write as i do . further , if you shall see that infidelity , popery , and many other manifest heresies be backed and shouldered , and their professors animated and heartened , by yielding to creatures such infinite power , as is wrested out of gods hand , and attributed to witches : finally , if you shall preceive that i have faithfully and truly delivered and set down the condition and state of the witch , and also of the witchmonger , and have confuted by reason and law , and by the word of god it self , all mine abversaries objections and arguments ; then let me have your countenance against them that maliciously oppose themselves against me . my greatest adversaries are young ignorance and old custom . for what folly soever tract of time hath fostered , it is so superstitiously pursued of some , as though no error could be acquainted with custom , but if the law of nations would joyn with such custom , to the maintenance of ignorance , and to the suppressing of knowledge , the civilest countrey in the world would soon become barbarous , &c. for as knowledge and time discovereth errors , so do superstition and ignorance in time breed them . and concerning the opinions of such , as wish that ignorance should rather be maintained , than knowledge busily searched for , because thereby offence may grow : i answer , that we are commanded by christ himself to search for knowledge : for , it is the kings honour ( as solomon saith ) to search out a thing . aristotle said to alexander , that a mind well furnished , was more beautiful than a body richly arrayed . what can be more odious to man , or offensive to god , than ignorance ; for , through ignorance the jews did put christ to death . which ignorance whosoever forsaketh , is promised life everlasting : and therefore among christians it should be abhorred above all other things . for even as when we wrestle in the dark , we tumble in the mire , &c. so when we see not the truth , we wallow in errors . a blind man may seek long in the rushes ere he find a needle ; and as soon is a doubt discussed by ignorance . finally , truth is no sooner found out in ignorance , then a sweet savor in a dunghill . and if they will allow men knowledge , and give them no leave to use it , men were much better be without it than have it : for it is , as to have a talent , and to hide it under the earth ; or , to put a candle under a bushel : or as , to have a ship , and to let her lie alwayes in the dock : which thing how profitable it is , i can say somewhat by experience . but hereof i need say no more , for every may seeth , that none can be happy who knoweth not what felicity meaneth : for , what availeth it to have riches , and not to have the use thereof ? truly the heathen herein deserved more commendation than many christians ; for they spared no pain , no cost , nor travel to attain to knowledge . pythagoras travelled from thamus to aegypt , and afterwards into crete and lacedaemonia : and plato out of athens into italy and aegypt , and all to find out hidden secrets and knowledge ; which when a man hath , he seemeth to be separated from mortality . for pretious stones , and all other creatures of what value soever , are but counterfeits to this jewel ; they are mortal , corruptible , and inconstant ; this is immortal , pure and certain . wherefore if i have searched and found out any good thing , that ignorance and time hath smothered , the same i commend unto you : to whom though i owe all that i have , yet am i bold to make others partakers with you in this poor gift . your loving cosen reginal scot. to the right worshipful his loving friends , master doctor coldwell dean of rochester ; and master doctor readman archdeacon of canterbury , &c. having found out two such civil magistrates , as for direction of judgment , and for ordering matters concerning justice in this commonwealth ( in my poor opinion ) are very singular persons , who ( i hope ) will accept of my good will , and examine my book by their experience , as unto whom the matter therein contained doth greatly appertain : i have now again considered of two other points ; namely , divinity and philosophy , whereupon the ground-work of my book is laid . wherein although i know them to be very sufficiently informed , yet doth not the judgment and censure of those causes so properly appertain to them as unto you , whose fame therein hath gotten preeminence above all others that i know of your callings : and in that respect i am bold to joyn you with them , being all good neighbours together in this common-wealth , and loving friends unto me . i do not present this unto you , because it is meet for you ; but for that you are meet for it ( i mean ) to judge upon it , to defend it , and if need be to correct it ; knowing that you have learned of that grave councellor cato , not to shame or discountenance any body . for if i thought you as ready , as able , to discharge me from mine insufficiency ; i should not have been hasty ( knowing your learning ) to have written unto you : but if i should be abashed to write to you , i should shew my self ignorant of your courtesie . i know mine own weakness , which if it have been able to maintain this argument , the cause is the stronger . eloquent words may please the ears , but sufficient matter perswadeth the heart . so as if i exhibit wholesome drink ( though it be small ) in a terrene dish with a faithful hand , i hope it will be as well accepted , as strong wine offered in a silver bowl with a flattering heart . and surely it is a point of great liberality to receive a small thing thankfully , as to give and distribute great and costly gifts bountifully : for there is more supplyed with courteous answers than with rich rewards . the tyrant dionysius was not so hated for his tyranny , as for his churlish and strange behaviour . among the poor israelites sacrifices , god was satisfied with the tenth part of an ephah of flour , so as it were fine and good . christ liked well of the poor widows mite . lewis of france accepted a rape-root of clownish conan . cyrus vouchsafed to drink a cup of cold water cut of the hand of poor sinaetes : and so it may please you to accept this simple book at my hands , which i faithfully exhibit unto you , not knowing your opinions to meet with mine : but knowing your learning and judgment to be able as well to correct me where i speak herein unskilfully , as others when they speak hereof maliciously . some be such dogs as they will barke at my writings , whether i maintain or refute this argument : as diogenes snarled both at the rhodians and at the lacedaemonians : at the one , because they were brave ; at the other , because they were not brave . homer himself could not avoid reproachful speeches . i am sure that they which never studied to learn any good thing , will study to find faults hereat . i for my part fear not these wars , nor all the adversaries i have ; were it not for certain cowards , who ( i know ) will come behind my back and bite me . but now to the matter . my question is not ( as many fondly suppose ) whether there be witches , or nay ? but , whether they can do such miraculous works as are imputed unto them ? good master dean , is it possible for a man to break his fast with you at rochester , and to dine that day at durham with master doctor matthew ; or can your enemy maime you , when the ocean sea is betwixt you ? what real community is betwixt a spirit and a body ? may a spiritual body become temporal at his pleasure ? or may a carnal body become invisible ? is it likely that the lives of all princes , magistrates , and subjects , should depend upon the will , or rather the wish of a poor malicious doting old fool ; and that power exempted from the wise , the rich , the learned , the godly ? &c. finally , is it possible for a man or woman to do any of those miracles expressed in my book , and so constantly reported by great clerks ? if you say , no ; then am i satisfied . if you say , that god absolutely , or by means can accomplish all those , and many more , i go with you . but witches may well say they can do these things , howbeit they cannot shew how they do them . if i for my part should say i could do those things , my very adversaries would say that i lyed . o master archdeacon , is it not pitty , that that which is said to be done with the almighty power of the most high god , and by our saviour his only son jesus christ our lord , should be referred to a baggage old womans nod or wish ? &c. good sir , is it not one manifest kind of idolatry , for them that labour and are laden to come unto witches to be refreshed ? if witches could help whom they are said to have made sick , i see no reason , but remedy might as well be required at their hands , as a purse demanded of him that hath stolen it . but truly it is manifold idolatry , to ask that of a creature , which none can give but the creator . the papist hath some colour of scripture to maintain his idol of bread ; but no jesuitical distinction can cover the witchmongers idolatry in this behalf . alas , i am sorry and ashamed to see how many die , that being said to be bewitched , only seek for magical cures , whom wholesome diet , and good medicines would have recovered . i dare assure you both , that there would be none of these cosening kind of witches , did not witchmongers maintain them , follow them , and believe in them and their oracles ; whereby indeed all good learning and honest arts , are overthrown : for these that most advance their power , and maintain the skill of these witches , understand no part thereof ; and yet being many times wise in other matters , are made fools by the most fools in the world . me thinks these magical physitians deal in the common-wealth , much like as a certain kind of cynical people do in the church , whose severe sayings are accompted among some such oracles , as may not be doubted of ; who in stead of learning and authority ( which they make contemptible ) do feed the people with their own devices and imaginations , which they prefer before all other divinity : and labouring to erect a church according to their own fansies , wherein all order is condemned , and only their magical words and curious directions advanced , they would utterly overthrow the true church . and even as these inchanting paracelsians abuse the people , leading them from the true order of physick to their charms : so do these other ( i say ) disswade from hearkning to learning and obedience , and whisper in mens ears to teach them their fryer-like traditions . and of this sect the chief author at this time is one brown , a fugitive , a meet cover for such a cup : as heretofore the anabaptists , the arrians , and the franciscan fryers . truly not only nature , being the foundation of all perfection ; but also scripture , being the mistress and director thereof , and of all christianity , is beautified with knowledge and learning : for as nature without discipline doth naturally incline unto vanities , and as it were suck up errors ; so doth the word , or rather the letter of the scripture without understanding , not only make us devoure errors , but yieldeth us up to death and destruction ; and therefore paul saith , he was not a minister of the letter , but of the spirit . thus have i been bold to deliver unto the world , and to you , those simple notes , reasons , and arguments , which i have devised or collected out of other authors ; which i hope shall be hurtful to none , but to my self great comfort , if it may pass with good liking and acceptation . if it fall out otherwise , i should think my pains ill imployed . for truly , in mine opinion , whosoever shall perform any thing , or attain to any knowledge ; or whosoever should travel throughout all the nations of the world , or ( if it were possible ) should peep into the heavens , the consolation or admiration thereof were nothing pleasant unto him , unless he had liberty to impart his knowledge to his friends . wherein , because i have made special choice of you , i hope you will read it , or at the least lay it up in your study with your other books , among which there is none dedicated to any with more good will. and so long as you have it , it shall be unto you ( upon adventure of my life ) a certain amulet , periapt , circle , charm , &c. to defend you from all inchantments . your loving friend , reginald scot . to the readers . to you that are wise and discreet , few words may suffice ; for such a one judgeth not at the first sight , nor reproveth by hearsay ; but patiently heareth , and thereby increaseth in understanding : which patience bringeth forth experience whereby true judgement is directed . i shall not need therefore , to make any further suite to you , but that it would please you to read my book , without the prejudice of time , or former conceit ; and having obtained this at your hands , i submit my self unto your censure . but to make a solemn suit to you that are partial readers , desiring you to set aside partiality , to take in good part my writing , and with indifferent eyes to look upon my book , were labour lost , and time ill imployed : for i should no more prevail herein , then if a hundred years since i should have intreated your predecessors to believe , that robin good-fellow , that great and ancient bull-begger , had been but a cosening merchant , and no devil indeed . if i should go to a papist , and say , i pray you believe my writings , wherein i will prove all popish charms , conjurations , exorcisms , benedictions and curses , not only to be ridiculous , and of none effect , but also to be impious and contrary to god's word : i should as hardly therein win favour at their hands , as herein obtain credit at yours . nevertheless , i doubt not , but to use the matter so , that as well the massemonger for his part , as the witchmonger for his , shall both be ashamed of their professions . but robin good-fellow ceaseth now to be much feared , and popery is sufficiently discovered . nevertheless , witches charms , and conjurors cosenages are yet though effectual . yea , the gentiles have espyed the fraud of their cosening oracles , and our cold prophets and inchanters make us fools still , to the shame of us all , but specially of papists , who conjure every thing , and thereby bring to pass nothing . they say to their candles , i conjure you to endure for ever ; and yet they last not a pater noster while the longer . they conjure water to be wholesome both for body and soul ; but the body ( we see ) is never the better for it , nor the soul any whit reformed by it . and therefore i marvel , that when they see their own conjurations confuted and brought to nought , or at the least void of effect , that they ( of all other ) will yet give such credit , countenance , and authority to the vain cosenages of witches and conjurors ; as though their charms and conjurations could produce more apparent , certain , and better effects then their own . but my request unto all you that read my book shall be no more , but that it would please you to conferr my words with your own sense and experience , and also with the word of god. if you finde your selves resolved , and satisfied , or rather , reformed and qualified in any one point or opinion , that heretofore you held contrary to truth , in a matter hitherto undecided , and never yet looked into ; i pray you take that for advantage : and suspending your judgement , stay the sentence of condemnation against me , and consider of the rest , at your further leisure . if this may not suffice for to perswade you , it cannot prevail to annoy you : and then , that which is written without offence , may be overpassed without any grief . and although mine assertion , be somewhat differing from the old inveterate opinion , which i confess hath many gray hairs , whereby mine adversaries have gained more authority then reason , towards the maintenance of their presumptions , and old wives fables ; yet shall it fully agree with god's glory , and with his holy word . and albeit there be hold taken by mine adversaries , of certain few words or sentences in the scripture that make a shew for them ; yet when the whole course thereof maketh against them , and impugneth the same ; yea , and also their own places rightly understood , do nothing at all relieve them : i trust their glorious title and argument of antiquity , will appear as stale and corrupt as the apothecaries drugs , or grocers spice , which the longer they be preserved , the worse they are . and till you have perused my book , ponder this in your mind , to wit , that sagae , thessalae , striges , lamiae ( which words and none other being in use do properly signifie our witches ) are not once found written in the old or new testament : and that christ himself , in his gospel , never mentioned the name of a witch . and that neither he , nor moses ever spake any one word of the witches bargain with the devil , their hagging , their riding in the air , their transferring of corn or grass from one field to another , their hurting of children or cattel with words or charms , their bewitching of butter , cheese , ale , &c. nor yet their transubstantiation ; insomuch as the writers hereupon are not ashamed to say , that it is not absurd to affirm , that there were no witches in jobs time : the reason is , that if there had been such witches then in being , job would have said , he had been bewitched . but indeed men took no heed in those dayes to this doctrine of devils ; to wit , to these fables of witchcraft , which peter saith , shall be much regarded and hearkned unto in the latter dayes . howbeit , how ancient soever this barbarous conceit of witches omnipotency is , truth must not be measured by time ; for every old opinion is not sound . verity is not impaired , how long soever it be suppressed : but is to be searched out , in how dark a corner soever it lye hidden ; for it is not like a cup of ale that may be broached toe rathe . finally , time bewrayeth old errors , and discovereth new matters of truth . danaeus himself saith , that this question hitherto hath never been handled ; nor the scriptures concerning this matter have never been expounded . to prove the antiquity of the cause , to confirm the opinion of the ignorant , to inforce mine adversaries arguments , to aggravate the punishment , and to accomplish the confusion of these old women , is added the vanity and wickedness of them which are called witches ; the arrogancy of those which take upon them to work wonders ; the desire that people have to hearken to such miraculous matters , unto whom most commonly an impossibility is more credible than a verity ; the ignorance of natural causes ; the ancient and universal hate conceived against the name of a witch ; their ill-favoured faces ; their spiteful words ; their curses and imprecations ; their charmes made in rime , and their beggery ; the fear of many foolish folk ; the opinion of some that are wise ; the want of robin good-fellow and the fairies , which were wont to maintain that , and the common peoples talk in this behalf ; the authority of the inquisitors ; the learning , cunning , consent , and estimation of writers herein ; the false translations and fond interpretations used , specially by papists , and many other like causes . all which toyes take such hold upon mens fancies , as thereby they are led and enticed away from the consideration of true respects , to the condemnation of that which they know not . howbeit , i will ( by god's grace ) in this my book , so apparently decipher and confute these cavils , and all other their objections , as every witchmonger shall be abashed , and all good men thereby satisfied . in the mean time , i would wish them to know , that if neither the estimation of god's omnipotency , nor the tenor of his word , nor the doubtfulness , or rather the impossibility of the case , nor the small proofs brought against them , nor the rigor executed upon them , nor the pitty that should be in a christian heart , nor yet their simplicity , impotency , or age , may suffice to suppress the rage or rigor wherewith they are oppressed ; yet the consideration of their sex or kind , ought to move some mitigation of their punishment . for if nature ( as pliny reporteth ) hath taught a lyon not to deal so roughly with a woman as with a man , because she is in body the weaker vessel , and in heart more inclined to pitty ( which jeremiah in his lamentations seemeth to confirm ) what should a man do in this case , for whom a woman was created as an help and comfort unto him ? in so much as even in the law of nature , it is a greater offence to stay a woman than a man ; not because the man is not the more excellent creature , but because a woman is the weaker vessel . and therefore among all modest and honest persons , it is thought a shame to offer violence or injury to a woman ; in which respect virgil saith : — nullum memorabile nomen foeminea in poena est . god that knoweth my heart is witness , and you that read my book shall see , that my drift and purpose in this enterprise tendeth only to these respects . first , that the glory and power of god be not so abridged and abased , as to be trust into the hand or lip of a lewd old woman ; whereby the work of the creator should be attributed to the power of ae creature . secondly , that the religion of the gospel may be seen to stand without such peevish trumpery . thirdly , that lawful favour and christian compassion be rather used towards these poor souls , than rigor and extremity . because they which are commonly accused of witchcraft , are the least sufficient of all other persons , to speak for themselves ; as having the most base and simple education of all others ; the extremity of their age giving them leave to dote , their poverty to leg , their wrongs to chide and threaten ( as being void of any other way of revenge ) their humor melancholical , to be full of imaginations , from whence chiefly proceedeth the vanity of their confessions ; as that they can transform themselves and others , into apes , owls , asses , dogs , cats , &c. that they can flie in the air , kill children with charms , hinder the coming of butter , &c. and for so much as the mighty help themselves together , and the poor widows cry , though it reach to heaven , is scarce heard upon earth ; i thought good ( according to my poor ability ) to make intercession , that some part of common rigor , and some points of hasty judgement may be advised upon . for the world is now at that stay ( as brentius in a most godly sermon in these words affirmeth ) that even as when the heathen persecuted the christians , if any were accused to believe in christ , the common people cryed ad leonem : so now , if any woman , be she never so honest , be accused of witchcraft , they cry ad ignem . what difference is between the rash dealing of unskilful people , and the grave counsel of more discreet and learned persons , may appear by a tale of danaeus his own telling ; wherein he opposeth the rashness of a few townsmen , to the counsel of a whole senate ; preferring the folly of the one , before the wisdom of the other . at orleance on loyre ( saith he ) there was a man-witch , not only taken and accused , but also convicted and condemned for witchcraft , who appealed from thence to the high court of paris : which accusation the senate saw insufficient , and would not allow , but laughed thereat , lightly regarding it ; and in the end sent him home ( saith he ) as accused of a frivolous matter : and yet for all that , the magistrates of orleance were so bold with him , as to hang him up within a short time after , for the same or the very like offence . in which example is to be seen the nature , and as it were the disease of this cause ; wherein ( i say ) the simpler and undiscreetor sort are alwayes more hasty and furious in judgments , than men of better reputation and knowledge . nevertheless , eunichius saith , that these three things , to wit , what is to be thought of witches , what their incantations can do , and whether their punishment should extend to death , are to be well considered . and i would ( saith he ) they were as well known , as they are rashly believed , both of the learned and unlearned . and further he saith , that almost all divines , physicians and lawyers , who should best know these matters , satisfying themselves with old custom , have given too much credit to these fables , and too rash and unjust sentence of death upon witches . but when a man pondreth ( saith he ) that in times past , all that swarved from the church of rome , were judged hereticks ; it is the less marvel , though in this matter they be blind and ignorant . and surely , if the scripture had been longer suppressed , more absurd fables would have sprung up , and been believed . which credulity though it is to be derided with laughter , yet this their cruelty is to be lamented with tears : for ( god knoweth ) many of these poor wretches had more need to be releived than chastised ; and more meet were a preacher to admonish them , than a jaylor to keep them ; and a physician more necessary to help them , than an executioner or tormentor to hang or burn them . for proof and due tryal hereof , i will requite danaeus his tale of a man-witch ( as he termeth him ) with another witch of the same sex or gender . cardanus from the mouth of his own father reporteth , that one bernard , a poor servant , being in wit very simple and rude , but in his service very necessary and diligent ( and in that respect dearly beloved of his master ) professing the art of witchcraft , could in no wise be disswaded from that profession , perswading himself that he knew all things , and could bring any matter to pass ; because certain countrey-people resorted to him fof help and counsel , as supposing by his own talk , that he could do somewhat . at length he was condemned to be burned ; which torment he seemed more willing to suffer , than to lose his estimation in that behalf . but his master having compassion upon him , and being himself in his princes favour , perceiving his conceit to proceed of melancholy , obtained respit of execution for twenty dayes . in which time ( saith he ) his master bountifully fed him with good fat meat , and with four eggs at a meal , as also with sweet wine : which diet was best for so gross and weak a body . and being recovered so in strength , that the humor was suppressed , he was easily won from his absurd and dangerous opinions , and from all his fond imaginations : and confessing his error and folly , from the which before no man could remove him by any perswasions , having his pardon , he lived long a good member of the church , whom otherwise the cruelty of judgement should have cast away and destroyed . this history is more credible than sprengers fables , or bodins bables , which reach not so far to the extolling of witches omnipotency , as to the derogating of god's glory . for if it be true , which they affirm , that our life and death lyeth in the hand of a witch ; then is it false , that god maketh us to live or die , or that by him we have our being , our terme of time appointed , and our dayes numbred . but surely their charmes can no more reach to the hurting or killing of men or women , that their imaginations can extend to the stealing and carrying away of horses and mares . neither hath god given remedies to sickness or griefs , by words or charms , but by hearbs and medicines , which he himself hath created upon earth , and given men knowledge of the same ; that he might be glorified , for that therewith he doth vouchsafe that the maladies of men and cattel should be cured , &c. and if there be no affliction nor calamity , but is brought to pass by him ; then let us defie the devil , renounce all his works , and not so much as once think or dream upon this supernatural power of witches , neither let us prosecute them with such despight , whom our fancy condemneth , and our reason acquitteth : our evidence against them consisting in impossibilities , our proofs in unwritten verities , and our whole proceedings in doubts and difficulties . now because i mislike the extream cruelty used against some of these silly souls ( whom a simple advocate having audience and justice , might deliver out of the hands of the inquisitors themselves ) it will be said , that i deny any punishment at all to be due to any witch whatsoever . nay , because i bewray the folly and impiety of them , which attribute unto witches the power of god : these witchmongers will report , that i deny there are any witches at all ; and yet behold ( say they ) how often is the word [ witch ] mentioned in the scripture ? even as if an idolater should say , in the behalf of images and idols , to them which deny their power and godhead , and inveigh against the reverence done unto them , how dare you deny the power of images , seeing their names are so often repeated in the scriptures ? but truly i deny not that there are witches or images ; but i detest the idolaters opinions conceived of them ; referring that to god's work and ordinance , which they impute to the power and malice of witches ; and attributing that honour to god which they ascribe to idols . but as for those that in very deed are either witches or conjurors , let them hardly suffer such punishment as to their fault is agreeable , and as by the grave judgement of law is provided . a catologue of authors used in this book . forain authors . aelianus . actius . albertus crantzius . albertus magnus . albumazar . alcoranum franciscanorum alexander trallianus . algerus . ambrosius . andradias . andraeas gartnerus . andraeas massius . antonius sabellicus . apollonius tyanaeus . appianus . apuleius . archelaus . argerius ferrarius . aristoteles . arnoldus de villa nova . artemidorus . athanasius . averroës . aagustinus episcopus hip. augustinus nipus . avicennas . aulus gellius . barnardinus de bustis . bartholomaeus anglicus . berosus anianus . bodinus . bordinus . brentius . calvinus . camerarius . campanus . cardanus pater . cardanus filius . carolus gallus . cassander . cato . chrysostomus . cicero . clemens . cornelius agrippa . cornelius nepos . cornelius tacitus . cyrillus . danaeus . demetrius . democritus . didymus . diodorus siculus . dionysius areopagita . diascorides . diurius . dodonaeus . durandus . empedocles . ephesius . erasmus roterodamus . erasmus sarcerius . erastus . eudoxus . eusebius caesariensis . fernelius . franciscus petrarcha . fuchsius . galenus . gerropius . gallasius . gemma phrysius . georgius pictorius . gofridus . goschalcus boll . gratianus . gregorius . grillandus . guido bonatus . gulielmus de sancto clodoaldo . gulielmus parisiensis . hemingius . heraclides . hermes trismegistus . hieronymus . hilarius . hippocrates . homerus . horatius . hostiensis . hovinus . hypertus . jacobus de chusa carthusianus . jamblichus . jaso pratensis . innocentius . papa . johannes anglicus . johannes baptista neapolitanus . johannes cassianus . johannes montiregrus . johannes rivius . josephus ben gorion . josias rimlerus . isidorus . isigonus . juba . julius maternus . justinus martyr . lactantius . lavaterus . laurentius ananias . laurentius à villavicentio . leo ii. pontifex . lex salicarum . lex . tabularum . legenda aurea . legenda longa coloniae . leonardus vairus . livius . lucanus . lucretius . ludovicus coelius . lutherus . macrobius . magna charta . malleus maleficarum . manlius . marbacchius . marbodeus gallus . marsilius ficinus . martinus de arles . mattheolus . melancthonus . memphradorus . michael andraeas . musculus . nauclerus . nicephorus . nicolaus . papa . nider . olaus gothus . origenes . ovidius . panormitanus . paulus aegineta . paulus marsus . persius . petrus de appona . petrus lombardus . petrur martyr . peucer . philarohus . philastrius brixiensis . philodorus . philo judaeus . pirkmairus . platina . plato . plinius . plotinus . plutarchus . polydorus virgilius . pomoerium sermonum quadragesimalium . pompanatius . pontificale . ponzivibius . popphyrius . prochus . propertius . psellus . ptolomeus . pythagoras . quintilianus . rabbi abraham . rabbi ben ezra . rabbi david kimhi . rabbi josuah ben levi. rabbi isaac natar . rabbi levi. rabbi moses , rabbi sedajas hajas . robertus carocullus . rupertus . sabinus . sadoletus . savanorola . scotus . seneca . septuaginta interpretes . serapio . socrates . solinus . speculum exemplorum . strabo . sulpitius severus . synesius . tatianus . tertullianus . thomas aquinas . themistius . theodoretus . theodorus bizantius . theophrastus . thucydides . tibullus . tremelius . valerius maximus . varro . vegetius . vincentius . virgillius . vitellius . wierus . xantus historiographus . english authors . barnaby googe . beehive of the romish church . edward deering . geoffrey chaucer . giles alley . gnimelf maharba . henry haward . john bale . john fox . john malborn . john record . primer after york . use . richard gallis . roger bacon . testament printed at rhemes . t. e. a nameless authour , . thomas hills . thomas lupton . thomas moore knight . thomas phaer . t. r. a nameless authour , . william lambard . w. w. a nameless authour , . the discovery of witchcraft . book i. chhp. i. an impeachment of witches power in meteors and elementary bodies , tending to the rebuke of such an attribute too much unto them . the fables of witchcraft have taken so fast hold and deep root in the heart of man , that few or none can ( now adaies ) with patience indure the hand and correction of god. for if any adversity , grief , sickness , loss of children , corn , cattel , or liberty , happen unto them ; by and by they exclaim upon witches : as though there were no god in israel that ordereth all things according to his will , punishing both just and unjust with griefs , plagues , and afflictions in manner and form as he thinketh good : but that certain old women here on earth , called witches , must needs be the contrivers of all mens calamities ; and as though they themselves were innocents , and had deserved no such punishments . insomuch as they stick not to ride and go to such , as either are injuriously termed witches , or else are willing so to be accounted , seeking at their hands comfort and remedy in time of their tribulation , contrary to gods will and commandement in that behalf , who bids us resort to him in all our necessities . such faithless people ( i say ) are also perswaded , that neither hail nor snow , thunder nor lightning , rain nor tempestuous winds , come from the heavens at the commandement of god ; but are raised by the cunning and power of witches and conjurers ; insomuch as a clap of thunder , or a gale of wind is no sooner heard , but either they run to ring bells , or cry out to burn witches ; or else burn consecrated things , hoping by the smoak thereof , to drive the devil out of the air , as though spirits could be fraid away with such external toies : howbeit , these are right inchantments , as brentius affirmeth . but certainly , it is neither a witch , nor devil , but a glorious god that maketh the thunder . i have read in the scriptures , that god maketh the blustering tempests and whirl-winds : and i find that it is the lord that altogether dealeth with them , and that they blow according to his will. but let me see any of them all rebuke and still the sea in time of tempest , as christ did ; or raise the stormy wind , as god did with his word ; and i will believe in them . hath any witch or conjurer , or any creature entred into the treasures of the snow ; or seen the secret places of the hail , which god hath prepared against the day of trouble , battel , and war ? i for my part also think with jesus sirach , that at gods only commandement the snow falleth ; and that the wind bloweth according to his will , who only makeh all storms to cease ; and who ( if we keep his ordinances ) will send us rain in due season , and make the land to bring forth her increase , and the trees of the field to give their fruit . but little think our witch-mongers , that the lord commandeth the clouds above , or openeth the doors of heaven , as david affirmeth ; or that the lord goeth forth in the tempests and storms , as the prophet nahum reporteth : but rather that witches and conjurers are then about their business . the marcionists acknowledged one god the author of good things , and another the ordainer of evil : but these make the devil a whole god , to create things of nothing , to know mens cogitations , and to do that which god never did ; as to transubstantiate men into beasts , &c. which thing , if devils could do , yet followeth it not , that witches have such power . but if all the devils in hell were dead , and all the witches in england were burned or hanged ; i warrant you we should not fail to have rain , hail , and tempests , as now we have : according to the appointment and will of god , and according to the constitution of the elements , and the course of the planets , wherein god hath set a perfect and perpetual order . i am also well assured , that if all the old women in the world were witches ; and all the priests conjurers ; we should not have a drop of rain , nor a blast of wind the more or the less for them : for the lord hath bound the waters in the clouds , and hath set bounds about the waters , until the day and night come to an end : yea , it is god that raiseth the winds and stilleth them : and he saith to the rain and snow , be upon the earth , and it falleth . the wind of the lord , and not the wind of witches , shall destroy the treasures of their pleasant vessels , and dry up the fountains ; saith oseas . let us also learn and confess with the prophet david , that we our selves are the causes of our afflictions ; and not exclaim upon witches , when we should call upon god for mercy . the imperial law ( saith brentius ) condemneth them to death that trouble and infect the air : but i affirm ( saith he ) that it is neither in the power of witch nor devil so to do , but in god only . though ( besides bodin , and all the popish writers in general ) it please danaeus , hyperius , hemingius , erastus , &c. to conclude otherwise . the clouds are called the pillars of gods tents , gods chariots , and his pavillions : and if it be so , what witch or devil can make masteries thereof ? s. augustine saith , non est putandum istis transgressoribus angelis servire hanc rerum visibilium materiem , sed soli deo ; we must not think that these visible things are at the commandement of the angels that fell , but are obedient to the only god. finally , if witches could accomplish these things ; what needed it seem so strange to the people , when christ by miracle commanded both seas and winds , &c. for it is written ; who is this ? for both wind and sea obey him . chap. ii. the inconvenience growing by mens credulity herein , with a reproof of some church-men , which are inclined to the common conceived opinion of witches omnipotencie , and familiar example thereof . but the world is now so bewitched and over-run with this fond error , that even where a man should seek comfort and counsel , there shall he be sent ( in case of necessity ) from god to the devil ; and from the physitian to the cosening witch , who will not stick to take upon her by words to heal the lame ( which was proper only to christ ; and to them whom he assisted with his divine power ) yea , with her familiar and charms she will take upon her to cure the blind : though in the tenth of s. john's gospel it be written , that the devil cannot open the eyes of the blind . and they attain such credit , as i have heard ( to my grief ) some of the ministery affirm , that they have had in their parish at one instant , or witches , meaning such as could work miracles supernaturally . whereby they manifested as well their infidelity and ignorance , in conceiving gods word ; as their negligence and error in instructing their flocks : for they themselves might understand , and also teach their parishioners , that * god only worketh great wonders ; and that it is he which sendeth such punishments to the wicked , and such trials to the elect : according to the saying of the prophet haggai , * i smote you with blasting and mildew , and with hail , in all the labours of your hands ; and yet you turned not unto me , saith the lord. and therefore saith the same prophet in another place ; * you have sowen much , and bring in little . and both in * joel and leviticus , the like phrases and proofs are used and made . but more shall be said of this hereafter . s. paul fore-saw the blindness and obstinancy , both of these blind shepherds , and also of their scabbed sheep , when he said , they will not suffer wholesome doctrine , but having their ears itching , shall get them a heap of teachers after their own lusts ; and shall turn their ears from the truth , and shall be given to fables . and in the latter time some shall depart from the faith , and shall give heed to spirits of errors , and doctrins of devils , which speak lies , ( as witches and conjurers do ) but cast thou away such prophane and old wives fables . in which sense basil saith ; who so giveth heed to inchanters , harkeneth to a fabulous and frivilous thing . but i will rehearse an example , whereof i my self am not only oculatus testis , but have examined the cause , and am to justifie the truth of my report : not because i would disgrace the ministers that are godly , but to confirm my former assertion , that this absurd error is grown into the place , which should be able to expel all such ridiculous folly and impiety . at the assizes holden at rochester , anno . one margaret simons , the wife of john simons , of brenchly in kent , was arraigned for witchcraft , at the instigation and complaint of divers fond and malicious persons ; and specially by the means of one john ferral vicar of that parish : with whom i talked about that matter and found him both fondly assorted in the cause , and enviously bent towards her : and ( which is worse ) as unable to make a good account of his faith , as she whom he accused . that which he , for his part , laid to the poor womans charge , was this . his son ( being an ungracious boy , and prentise to one robert scotchford clothier , dwelling in that parish of brenchly ) passed on a day by her house ; at whom by chance her little dog barked . which thing the boy taking in evil part , drew his knife , and pursued him therewith even to her door : whom she rebuked with some such words as the boy disdained , and yet nevertheless would not be perswaded to depart in a long time . at the last he returned to his masters house , and within five or six days fell sick . then was called to mind the fray betwixt the dog and the boy : insomuch as the vicar ( who thought himself so priviledged , as he little mistrusted that god would visit his children with sickness ) did so calculate ; as he found , partly through his own judgement , and partly ) as he himself told me ) by the relation of other witches , that his said son was by her bewitched . yea , he also told me , that this his son ( being , as it were , past all cure ) received perfect health at the hands of another witch . he proceeded yet further against her , affirming , that alwayes in his parish-church , when he desired to read most plainly , his voyce so failed him , as he could scant be heard at all ; which he could impute , he said , to nothing else , but to her inchantment . when i advertised the poor woman hereof , as being desirous to hear what she could say for her self ; she told me , that in very deed , his voyce did much fail him , specially when he trained himself to speak lowdest . howbeit , she said that at all times his voyce was hoarse and low , which thing i perceived to be true . but sir ; said she , you shall understand , that this our vicar is diseased with such a kind of hoarseness , as divers of our neighbours in this parish not long since , doubted that he had the french-pox ; and in that respect utterly refused to communicate with him : until such time as ( being thereunto injoyned by m.d. lewen the ordinary ) he had brought from london a certificate , under the hands of two physitians , that his hoarseness proceeded from a disease in the lungs . which certificate he published in the church , in the presence of the whole congregation : and by this means he was cured , or rather excused of the shame of his disease ; and this i know to be true by the relation of divers honest men of that parish : and truly , if one of the jury had not been wiser than the other , she had been condemned thereupon , and upon other as ridiculous matters as this . for the name of a witch is so odious , and her power so feared among the common people , that if the honestest body living chance to be arraigned thereupon . she shall hardly escape condemnation . chap. iii. who they be that are called witches , with a manifest declaration of the cause that moveth men so commonly to think , and witches themselves to believe that they can hurt children , cattel , &c. with words and imaginations ; and of cosening witches . one sort of such as are said to be witches , are women which be commonly old , lame , blear-eyed , pale , fowl , and full of wrinckles ; poor , sullen , superstitious , and papists ; or such as know no religion : in whose drousie minds the devil hath gotten a fine seat ; so as , what mischief , mischance , calamity , or slaughter is brought to pass , they are easily perswaded the same is done by themselves ; imprinting in their minds an earnest and constant imagination thereof . they are lean and deformed , shewing melancholy in their faces , to the horrour of all that see them . they are doting , scolds , mad , devillish , and not much differing from them that are thought to be possessed with spirits , so firm and stedfast in their opinions , as whosoever shall only have respect to the constancy of their words uttered , would easily believe they were true indeed . these miserable wretches are so odious unto all their neighbours ; and so feared , as few dare offend them , or deny them any thing they ask : whereby they take upon them ; yea , and sometimes think , that they can do such things as are beyond the ability of humane nature . these go from house to house , and from door to door for a pot full of milk , yest , drink , pottage , or some such relief ; without the which they could hardly live : neither obtaining for their service and pains , nor yet by their art , nor yet at the devils hands ( with whom they are said to make a perfect and visible bargain ) either beauty , money , promotion , wealth , worship , pleasure , honour , knowledg , learning , or any other benefit whatsoever . it falleth out many times , that neither their necessities , nor their expectation is answered or served , in those places where they beg or borrow ; but rather their lewdness is by their neighbors reproved . and further , in tract of time the witch waxeth odious and tedious to her neighbours ; and they again are despised and despited of her : so as sometimes she curseth one , and sometimes another ; and that from the master of the house , his wife , children , cattel , &c. to the little pig that lieth in the stie . thus in process of time they have all displeased her , and she hath wished evil luck unto them all ; perhaps with curses and imprecations made in form . doubtless ( at length ) some of her neighbours die , or fall sick ; or some of their children are visited with diseases that vex them strangely : as apoplexies , epilepsie , convulsions , hot fevers , worms , &c. which by ignorant parents are supposed to be the vengeance of witches . yea and their opinions and conceits are confirmed and maintained by unskilful physitians , according to the common saying : inscitiae pallium malleficium & incantatio , witchcraft and inchantment is the cloke of ignorance : whereas indeed evil humors , and not strange words , witches , or spirits , are the causes of such diseases : also some of their cattel perish , either by disease or mischance : then they upon whom such adversities fall , weighing the fame that goeth upon this woman , her words , displeasure , and curses , meeting so justly with their misfortune , do not only conceive , but also are resolved that all their mishaps are brought to pass by her only means . the witch on the other side expecting her neighbors mischances , and seeing things sometimes come to pass according to her wishes , curses , and incantations , ( for bodin himself confesseth , that not above two in a hundred of their witchings or wishings take effect ) being called before a justice , by due examination of the circumstances is driven to see her imprecations and desires , and her neighbours harms and losses to concur , and as it were to take effect : and so confesseth that she ( as a goddess ) hath brought such things to pass . wherein , not only she , but the accuser and also the justice are foully deceived and abused ; as being through her confession , and other circumstances perswaded ( to the injury of gods glory ) that she hath done , or can do that which is proper only to god himself . another sort of witches there are , which be absolutely coseners . these take upon them either for glory , fame , or gain , to do any thing which god or the devil can do : either for fore-telling of things to come , bewraying of secrets , curing of maladies , or working of miracles . but of these i will talk more at large hereafter . chap. iv. what miraculous actions are imputed to witches by witchmongers , papists , and poets . although it be quite against the hair , and contrary to the devils will , to the witches oath , promise , and homage , and contrary to all reason , that witches should help any thing that is bewitched ; but rather set forward their masters business : yet we read in malleo maleficarum , of three sorts of witches ; and the same is affirmed by all the writers hereupon , new and old . one sort ( they say ) can hurt and not help , the second can help and not hurt , the third can both help and hurt . and among the hurtful witches he saith there is one sort more beastly than any kind of beasts , saving wolves ; for these usually devour and eat young children and infants of their own kind . these be they ( saith he ) that raise hail , tempests , and hurtful weather ; as lightning , thunder , &c. these be they that procure barrenness in man , woman , and beast . these can throw children into waters , as they walk with their mothers , and not be seen . these can make horses kick , till they cast their riders . these can pass from place to place in the air invisible . these can so alter the mind of judges , they can have no power to hurt them . these can procure to themselves and to others , taciturnity and insensibility in their torments . these can bring trembling to the hands , and strike terror into the minds of them that apprehend them . these can manifest unto others , things hidden and lost , and foreshew things to come , and see them as though they were present . these can alter mens minds to inordinate love or hate . these can kill whom they list with lightning and thunder . these can take mans courage , and the power of generation . these can make a woman miscarry in child-birth , and destroy the child in the mothers womb , without any sensible means either inwardly or outwardly applyed . these can with their looks kill either man or beast . all these things are avowed by james sprenger and henry institor , in malleo maleficarum , to be true and confirmed by nider , and the inquisitor cumanus ; and also by danaeus , hyperius , hemingius , and multiplyed by bodin , and frier bartholomaus spineus . but because i will in no wise abridge the authority of their power , you shall have also the testimonies of many other grave authors in this behalf ; as followeth . and first ovid affirmeth , that they can raise and suppress lightning and thunder , rain and hail , clouds and winds , tempests and earthquakes . others do write , that they can pull down the moon and stars . some write , that with wishing they can send needles into the livers of their enemies . some that they can transfer corn in the blade from one place to another . some , that they can cure diseases supernaturally , flie in the air , and dance with devils . some write , that they can play the part of succubus , and contract themselves to incubus ; and so young prophets are upon them begotten , &c. some say , they can transubstantiate themselves and others , and take the forms and shapes of asses , wolves , ferrets , cows , apes , horses , dogs , &c. some say they can keep devils and spirits in the likeness of todes and cats . they can raise spirits ( as others affirm ) dry up springs , turn the course of running waters , inhibit the sun , and stay both day and night , changing the one into the other . they can go in and out at awger-holes , and sail in an egge-shel , a cockle or muscel-shel , through and under the tempestuous seas . they can go invisible , and deprive men of their privities , and otherwise of the act and use of venery . they can bring souls out of graves . they can tear snakes in pieces with words , and with looks kill lambs . but in this case a man may say , that miranda canunt , sed non credenda poetae . they can also bring to pass , that chern as long as you list , your butter will not come ; especially if either the maids have eaten up the cream ; or the good-wife have sold the butter before in the market . whereof i have had some trial , although there may be true and natural causes to hinder the common course thereof : as for example ; put a little sope or sugar into your chern of cream , and there will never come any butter , chern as long as you list . but m. mal. saith that there is not so little a village , where many women are not that bewitch , infect , and kill kine , and dry up the mik : alledging for the strengthening of that assertion , the saying of the apostle , nunquid deo cura est de bobus ? doth god take any care of oxen ? chap. v. a confutation of the common conceiued opinion of witches and witchcraft , and how detestable a sin it is to repair to them for counsel , or other help , in time of affliction . but whatsoever is reported or conceived of such manner of witchcrafts , i dare avow to be false and fabulous ( cosenage , dotage , and poysoning excepted : ) neither is there any mention made of these kind of witches in the bible . if christ had known them , he would not have pretermitted to inveigh against their presumption , in taking upon them his office : as , to heal and cure diseases ; and to work such miraculous and supernatural things , as whereby he himself was specially known , believed and published to be god ; his actions and cures consisting ( in order and effect ) according to the power by our witchmongers imputed to witches . howbeit , if there be any in these dayes afflicted in such strange sort , as christs cures and patients are described in the new testament to have been : we fly from trusting in god to trusting in witches , who do not only in their cosening art take on them the office of christ in this behalf ; but use his very phrase of speech to such idolaters , as come to seek divine assistance at their hands , saying ; go thy wayes , thy son or thy daughter , &c. shall do well , and be whole . it will not suffice to disswade a witchmonger from his credulity , that he seeth the sequel and event to fall out many times contrary to their assertion ; but in such case ( to his greater condemnation ) he seeketh further to witches of greater fame . if all fail , he will rather think he came in an hour too late , than that he went a mile too far . truly i for my part cannot perceive what it is to goe a whoring after strange gods , if this be not . he that looketh upon his neighbours wife , and lusteth after her , hath committed adultery . and truly , he that in heart and by argument maintained the sacrifice of the mass to be propitiatory for the quick and the dead , is an idolater ; as also he that alloweth and commendeth creeping to the cross , and such like idolatrous actions , although he bend not his corporall knees . in like manner i say , he that attributeth to a witch , such divine power , as duly and only appertaineth unto god ( which all witchmongers do ) is in heart a blasphemer , an idolater , and full of gross impiety , although he neither go nor send to her for assistance . chap. vi. a further confutation of witches miraculous and omnipotent power , by invincible reasons and authorities , with disswasions from such fond credulity . if witches could do any such miraculous things , as these and other which are imputed to them , they might do them again and again , at any time or place , or at any mans desire : for the devil is as strong at one time as at another , as busie by day as by night , and ready enough to do all mischief , and careth not whom he abuseth : and insomuch as it is confessed , by the most part of witchmongers themselves , that he knoweth not the cogitation of mans heart , he should ( me thinks ) sometimes appear , unto honest and credible persons , in such gross and corporal form , as it is said he doth unto witches : which you shall never hear to be justified by one sufficient witness . for the devil indeed entreth into the mind , and that way seeketh mans confusion . the art alwayes presupposeth the power ; so as , if they say they can do this or that , they must shew , how and by what means they do it ; as neither the witches nor the witchmongers are able to do : for , to every action is required the faculty and ability of the agent or doer ; the aptness of the patient or subject ; and a convenient and possible application . now the witches are mortal , and their power dependeth upon the analogy and consonancy of their minds and bodies ; but with their minds they can but will and understand ; and with their bodies they can do no more , but as the bounds and ends of terrene sense will suffer : and therefore their power extended not to do such miracles , as surmounteth their own sense , and the understanding of others which are wiser than they ; so as here wanteth the vertue and power of the efficient . and in reason , there can be no more vertue in the thing caused , than in the cause , or that which proceedeth of or from the benefit of the cause . and we see , that ignorant and impotent women , or witches , are the causes of incantations and charms ; wherein we shall perceive there is none effect , if we will credit our own experience and sense unabused , the rules of philosophy , or the word of god. for alas ! what an unapt instrument is a toothless , old , impotent , and unwieldy woman to flie in the air ; truely , the devil little needs such instruments to bring his purposes to pass . it is strange , that we should suppose , that such persons can work such feats : and it is more strange , that we will imagine that to be possible to be done by a witch ; which to nature and sense is impossible ; specially when our neighbours life dependeth upon our credulity therein ; and when we may see the defect of ability , which alwayes is an impediment both to the act , and also to the presumption thereof . and because there is nothing possible in law , that in nature is impossible ; therefore the judge doth not attend or regard what the accused man saith ; or yet would do : but what is proved to have been committed , and naturally falleth in mans power and will to do . for the law saith , that to will a thing impossible , is a sign of a mad-man , or of a fool , upon whom no sentence or judgement taketh hold . furthermore , what jury will condemn , or what judge will give sentence or judgement against one for killing a man at berwick , when they themselves , and many other saw that man at london , that very day , wherein the murther was committed ; yea though the party confess himself guilty therein , and twenty witnesses depose the same : but in this case also i say the judge is not to weigh their testimony , which is weakened by law ; and the judges authority is to supply the imperfection of the case , and to maintain the right and equity of the same . seeing therefore that some other things might naturally be the occasion and cause of such calamities as witches are supposed to bring ; let not us that profess the gospel and knowledge of christ , be bewitched to believe that they do such things , as are in nature impossible , and in sense and reason incredible ; if they say it is done through the devils help , who can work miracles ; why doe not theeves bring their business to pass miraculously , with whom the devil is as conversant as with the other : such mischiefs as are imputed to witches , happen where no witches are , yea and continue when witches are hanged and burnt : why then should we attribute such effect to that cause , which being taken away , happeneth nevertheless ? chap. vii . by what means the name of witches becometh so famous , and how diversly people be opinioned concerning them and their actions . surely the natural power of man or woman cannot be so inlarged , as to do any thing beyond the power and vertue given and ingraffed by god. but it is the will and mind of man , which is vitiated and depraved by the devil : neither doth god permit any more , than that which the natural order appointed by him doth require . which natural order is nothing else , but the ordinary power of god , powred into every creature , according to his state and condition . but hereof more shall be said in the title of witches confessions . howbeit you shall understand , that few or none are throughly perswaded , resolved , or satisfied , that witches can indeed accomplish all these impossibilities : but some one is bewitched in one point , and some are cosened in another , untill in fine , all these impossibilities , and many more , are by several persons affirmed to be true . and this i have also noted , that when any one is cosened with a cosening toye of witch-craft , and maketh report thereof accordingly , verifying a matter most impossible and false as it were upon his own knowledge , as being overtaken with some kind of illusion or other ( which illusions are right inchantments ) even the self-same man will deride the like proceeding out of another mans mouth , as a fabulous matter unworthy of credit . it is also to be wondered , how men ( that have seen some part of witches cosenages detected , and see also therein the impossibility of their own presumptions , and the folly and falshood of the witches confessions ) will not suspect , but remain unsatisfied , or rather obstinately defend the residue of witches supernatural actions : like as when a jugler hath discovered the slight and illusion of his principal feats , one would fondly continue to think , that his other petty juggling knacks of legierdemain are done by the help of a familiar : and according to the folly of some papists , who seeing and confessing the popes absurd religion , in the erection and maintenance of idolatry and superstition , specially in images , pardons , and reliques of saints , will yet persevere to think , that the rest of his doctrine and trumpery is holy and good . finally , many maintain and cry out for the execution of witches , that particularly believe never a whit of that which is imputed unto them ; if they be therein privately dealt withall , and substantially opposed and tryed in argument . chap. viii . causes that move as well witches themselves as others to think that they can work impossibilities , with answers to certain objections : where also their punishment by law is touched . cardanus writeth , that the cause of such credulity consisteth in three points ; to wit , in the imagination of the melancholick , in the constancy of them that are corrupt therewith , and in the deceit of the judges ; who being inquisitors themselves against hereticks and witches , did both accuse and condemn them , having for their labour the spoil of their goods : so as these inquisitors added many fables hereunto , lest they should seem to have done injury to the poor wretches , in condemning and executing them for none offence . but sithence ( saith he ) the springing up of luthers sect , these priests have tended more diligently upon the execution of them ; because more wealth is to be caught from them : insomuch as now they deal so loosly with witches ( through distrust of gains ) that all is seen to be malice , folly or avarice that hath been practised against them : and whosoever shall search into this cause , or read the chief writers hereupon , shall find his words true . it will be objected , that we here in england are not now directed by the popes laws ; and so by consequence our witches not troubled or convented by the inquisitors haereticae pravitatis . i answer , that in times past here in england , as in other nations , this order of discipline hath been in force and use ; although now some part of the old rigour be qualified by two several statutes made in the first of elizabeth , and of henry the eight . nevertheless the estimation of the omnipotency of their words or charmes seemeth in those statutes to be somewhat maintained , as a matter hitherto generally received ; and not yet so looked into , as that it is refuted and decided . but how wisely soever the parliament-house hath dealt therein , or how mercifully soever the prince beholdeth the cause : if a poor old woman , supposed to be a witch , be by the civil or canon law convented ; i doubt , some canon will be found in force , not only to give scope to the tormentor , but also to the hangman , to exercise their offices upon her . and most certain it is , that in what point soever any of these extremities , which i shall rehearse unto you , be mitigated , it is through the goodness of the queens majesty , and her excellent magistrates placed amongst us : for as touching the opinion of our writers therein in our age ; yea in our countrey , you shall see it doth not only agree with foreign cruelty , but surmounteth it far . if you read a foolish pamphlet dedicated to the lord darcy by w.w. . you shall see that he affirmeth , that all those tortures are far too light , and their rigour too mild ; and that in that respect he impudently exclameth against our magistrates , who suffer them to be but hanged , when murtherers , and such malefactors be so used , which deserve not the hundreth part of their punishments . but if you will see more folly and lewdness comprised in one lewd book , i commend you to ri. ga. a windsor-man ; who being a mad-man , hath written according to his frantick humor , the reading whereof may satisfie a wise man , how mad all these witch-mongers dealings be in this behalf . chap. ix . a conclusion of the first book , wherein is fore-shewed the tyrannical cruelty of witchmongers and inquisitors ; with a request to the reader to peruse the same . and because it may appear unto the world what treacherous and faithless dealing , what extreme and intolerable tyranny , what gross and fond absurdities , what unnatural and uncivil discourtesie , what canker'd and spiteful malice , what outragious and barbarous cruelty , what lewd and false packing , what cunning and crafty intercepting , what bald and peevish interpretations , what abominable and devilish inventions ; and what flat and plain knavery is practised against these old women ; i will set down the whole order of the inquisition , to the everlasting , inexcusable , and apparent shame of all witch-mongers . neither will i insert any private or doubtful dealings of theirs ; or such as they can either deny to be usual , or justly cavil at ; but such as are published and renewed in all ages , since the commencement of popery , established by laws , practised by inquisitors , priviledged by princes , commended by doctors , confirmed by popes , councels , decrees , and canons ; and finally be left of all witch-mongers ; to wit , by such as do attribute to old women , and such like creatures , the power of the creator . i pray you therefore , though it be tedious and intolerable ( as you would be heard in your miserable calamities ) so hear with compassion their accusations , examinations , matters given in evidence , confessions , presumptions , interrogatories , conjurations , cautions , crimes , tortures , and condemnations , devised and practised usually against them . book ii. chap. i. what testimonies and witnesses are allowed to give evidence against reputed witches , by the report and allowance of the inquisitors themselves , and such as are special writers herein . excommunicate persons , partakers of the fault , infants , wicked servants , and run-awaies are to be admitted to bear witness against their dames in this matter of witch-craft , because ( saith bodin the champion of witch-mongers ) none that be honest are able to detect them . hereticks also and witches shall be received to accuse , but not to excuse a witch . and finally , the testimony of all infamous persons in this case is good and allowed . yea , one lewd person ( saith bodin ) may be received to accuse and condemn a thousand suspected witches . and although by law , a capital enemy may be challenged ; yet james sprenger , and henry institor , ( from whom bodin , and all the writers that ever i have read , do receive their light , authorities and arguments ) say ( upon this point of law ) that the poor friendless old woman must prove that her capital enemy would have killed her , and that he hath both assaulted and wounded her ; otherwise she pleadeth all in vain . if the judge ask her , whether she have any capital enemies ; and she rehearse other , and forget her accuser : or else answer , that he was her capital enemy , but now she hopeth he is not so ; such a one is nevertheless admitted for a witness . and though by law , single witnesses are not admittable ; yet if one depose she hath bewitched her cow ; another , her sow ; and the third , her butter : these ( saith m. mal. and bodin ) are not single witnesses ; because they agree that she is a witch . chap. ii the order of examination of witches by the inquisitors . women suspected to be witches , after their apprehension may not be suffered to go home , or to other places , to seek sureties : for then ( saith bodin ) the people would be worse willing to accuse them ; for fear lest at their return home , they work revenge upon them : in which respect bodin commendeth much the scottish custome and order in this behalf : where ( he saith ) a hollow piece of wood or a chest is placed in the church , into the which any body may freely cast a little scroll of paper , wherein may be contained the name of the witch , the time , place , and fact , &c. and the same chest being locked with three several locks , are opened every fifteenth day by three inquisitors or officers appointed for that purpose : which keep three several keys . and thus the accuser need not be known , nor shamed with the reproach of slander or malice to his poor neighbour . item , there must be great perswasions used to all men , women , and children , to accuse old women of witch-craft . item , there may alwaies be promised impunity and favour to witches , that confess and detect others ; and on the contrary , there may be threatnings and violence practised and used . item , the little children of witches , which will not confess , must be attached , who ( if they be craftily handled , saith bodin ) will confess against their own mothers . item , witches must be examined as suddenly , and as unawares as is possible : the which will so amaze them , that they will confess any thing , supposing the devil hath forsaken them ; whereas , if they should first be committed to prison , the devil would tamper with them , and inform them what to do . item , the inquisitor , judge , or examiner , must begin with small matters first . item , they must be examined , whether their parents were witches or no : for witches ( as these doctors suppose ) come by propagation . and bodin setteth down this principle in witchcraft , to wit , si saga sit mater , sic etiam est filia : howbeit the law forbiddeth it , ob sanguinis reverentiam . item , the examiner must look stedfastly upon their eyes : for they cannot look directly upon a mans face ( as bodin affirmeth in one place , although in another he saith , that they kill and destroy both men and beasts with their looks . ) item , she must be examined of all accusations , presumptions , and faults , at one instant ; left satan should afterwards disswade her from confession . item , a witch may not be put in prison alone , lest the devil disswade her from confession , through promises of her indemnity . for ( saith bodin ) some that have been in the goal have proved to fly away , as they were wont to do when they met with diana and minerva , &c. and so brake their own necks against the stone-walls . item , if any deny her own confession made without torture , she is nevertheless by that confession to be condemned , as in any other crime . item , the judges must seem to be in a pitiful countenance , and to bemoan them ; saying , that , it was not they , but the devil that committed the murther , and that he compelled them to do it ; and must make them believe that they think them to be innocents . item , if they will confess nothing but upon the rack or torture ; their apparel must be changed ; and every hair in their body must be shaven off with a sharp razor . item , if they have charms for taciturnity , so as they feel not the common tortures , and therefore confess nothing : then some sharp instrument must be thrust betwixt every nail of their fingers and toes ; which ( as bodin saith ) was king childeberts devise , and is to this day of all others the most effectual : for by means of that extreme pain , they will ( saith he ) confess any thing . item , paulus grillandus , being an old doer in these matters : wisheth that when witches sleep , and feel no pain upon the torture , domine labia mea aperies should be said ; and so ( saith he ) both the torments will be felt , and the truth will be uttered : et sic ars deluditur arte . item , bodin saith , that at the time of examination , there should be a semblance of great ado , to the terrifying of the witch ; and that a number of instruments , ginns , manacles , ropes , halters , fetters , &c. be prepared , brought forth , and laid before the examinate : and also that some be procured to make a most horrible and lamentable cry , in the place of torture , as though he or she were upon the rack , or in the tormentors hands : so as the examinate may hear it whiles she is examined , before she her self be brought into the prison ; and perhaps ( saith he ) she will by this means confess the matter . item , there must be subborned some crafty spy , that may seem to be a prisoner with her in the like case ; who perhaps may in conference undermine her , and so bewray and discover her . item , if she will not yet confess , she must be told that she is detected , and accused by other of her companions ; and although in truth there be no such matter : and so perhaps she will confess , the rather to be revenged upon her adversaries and accusers . chap. iii. matters of evidence against witches . if an old woman threaten or touch one being in health , who dieth shortly after ; or else is infected with the leprosie , apoplexie , or any other strange disease : it is ( saith bodin ) a permanent fact , and such an evidence , as condemnation , or death must insue , without further proof : if any body have mistrusted her , or said before that she was a witch . item , if any come in , or depart out of the chamber or house , the doors being shut ; it is an apparent and sufficient evidence to a witches condemnation , without further tryal : which thing bodin never saw : if he can shew me that feat ; i will subscribe to his folly . for christ after his resurrection used the same : not as a ridiculous toy , that every witch might accomplish ; but as a special miracle , to strengthen the faith of the elect. item , if a woman bewitch any bodies eyes , she is to be executed without further proof . item , if any inchant or bewitch mens beasts , or corn , or flie in the air , or make a dog speak , or cut off any mans members , and unite them again to men or childrens bodies ; it is sufficient proof to condemnation . item , presumptions and conjectures are sufficient proofs against witches . item , if three witnesses do but say , such a woman is a witch ; then it is a clear case that she is to be executed with death . which matter bodin saith is not only certain by the canon and civil laws , but by the opinion of pope innocent , the wisest pope ( as he saith ) that ever was . item , the complaint of any one man of credit is sufficient to bring a poor woman to the rack or pully . item , a condemned or infamous persons testimony is good and allowable in matters of witch-craft . item , a witch is not to be delivered , though she endure all the tortures , and confess nothing ; as all other are in any criminal cases . item , though in other cases the depositions of many women at one instant are disabled , as sufficient in law ; because of the imbecility and frailty of their nature or sex , yet in this matter one woman , though she be a party , either accuser or accused , and be also infamous and impudent ( for such are bodins words ) yea and already condemned : she may nevertheless serve to accuse and condemn a witch . item , a witness uncited , and offering himself in this case is to be heard , and in none other . item , a captial enemy ( if the enmity be pretended to grow by means of witchcraft ) may object against a witch ; and none exception is to be had or made against him . item , although the proof of perjury may put back a witness in all other causes ; yet in this a perjured person is a good and lawful witness , item , the proctors and advocates in this case are compelled to be witnesses against their clients , & in none other case they are to be constrained thereunto . item , none can give evidence against witches , touching their assemblies , but witches only : ( as bodin saith ) none other can do it . howbeit , ri. ga. writeth , that he came to the god-speed , and with his sword and buckler killed the devil ; or at the last he wounded him so sore , that he made him stink of brimstone . item , bodin saith that because this is an extraordinary matter ; there must herein be extraordinary dealing : and all manner of wayes are to be used , direct and indirect . chap. iv. confessions of witches , whereby the are condemned . some witches confess ( saith bodin ) that are desirous to dye ; not for glory , but for despair : because they are tormented in their life time : but these may not be spared ( saith he ) although the law doth excuse them . the best and surest confession is at strife , to her ghostly father . item , if she confess many things that are false , and one thing that may be true ; she is to be taken and executed upon that confession . item , she is not so guilty that confesseth a falshood or a lye , and denyeth a truth ; as she that answereth by circumstance . item , an equivocal or doubtful answer is taken for a confession against a witch . item , bodin reporteth , that one confessed that he went out , or rather up in the air , and was transported many miles to the fairies dance , only because he would spy unto what place his wife went to hagging , and how she behaved her self : whereupon was much ado among the inquisitors and lawyers , to discuss whether he should be executed with his wife or no : but it was concluded that he must die , because he bewrayed not his wife : the which he forbare to do , propter reverentiam honoris & familiae . item , if a woman confess freely herein , before question be made ; and yet afterward deny it : she is nevertheless to be burned . item , they affirm that this extremity is herein used , because not one among a thousand witches is detected . and yet it is affirmed by sprenger in m. mal. that there is not so little a parish , but there are many witches known to be there . chap. v. presumptions , whereby witches are condemned . if any womans child chance to dye at her hand , so as no body knoweth how ; it may not be thought or presumed that the mother killed it , except she be supposed a witch , and in that case it is otherwise ; for she must upon that presumption be executed ; except she can prove the negative or contrary . item , if the child of a woman that is suspected to be a witch , be lacking or gone from her ; it is to be presumed , that she hath sacrificed it to the devil : except she can prove the negative or contrary . item , though in other persons , certain points of their confessions may be thought erroneous , and imputed to error : yet in witches causes ) all oversights , imperfections , and escapes must be adjudged impious and malicious ; and tend to her confusion and condemnation . item , though a theif be not said in law to be infamous in any other matter than in theft ; yet a witch defamed of witchcraft is said to be defiled with all manner of faults and infamies universally , though she were not condemned ; but ( as i said ) defamed with the name of witch : for rumors and reaports are sufficient ( saith bodin ) to condemn a witch . item , if any man , woman , or child do say , that such a one is a witch ; it is a most vehement suspicion ( saith bodin ) and sufficient to bring her to rack ; though in all other cases it be directly against law . item , in presumptions and suspicions against a witch , the common brute or voyce of the people cannot err . item , if a woman , when she is apprehended , cry out , or say ; i am undone ; save my life ; i will tell you how the matter standeth , &c. she is thereupon most vehemently to be suspected and condemned to dy . item , though a conjurer be not to be condemned for curing the diseased by vertue of his art ; yet must a witch die for the like case . item , the behaviour , looks , becks , and countenance of a woman , are sufficient signes , whereby to presume she is a witch : for always they look down to the ground , and dare not look a man full in the face . item , if their parents were thought to be witches , then it is certainly to be presumed that they are so : but it is not so to be thought of whores . item , it is a vehement presumption if she cannot weep , at the time of her examination : and yet bodin saith , that a witch may shed three drops out of her right eye . item , it is not only a vehement suspition , and presumption , but an evident proof of a witch ; if any man or beast dye suddenly where she hath been seen lately ; although her witching-stuffe be not found or espyed . item , if any , body use familiarity or company with a witch convicted , it is a sufficient presumption against that person to be adjudged a witch . item , that evidence that may serve to bring in any other person to examination , may serve to bring a witch to her condemnation . item , herein judgment must be pronounced and executed ( as bodin saith , without order , and not like to the orderly proceeding and form of judgment in other crimes . item , a witch may not be brought to the torture suddenly ; or before long examination , least she go away scot-free : for they feel no torments , and therefore care not for the same , as bodin affirmeth . item , little children may be had to the torture at the first dash ; but so may it not be done with old women ; as is aforesaid . item , if she have any privy mark under her arm-pits , under her hair , under her lip , or in her buttock , or in her privities : it is a presumption sufficient for the judge to proceed and give sentence of death upon her . the only pity they shew to a poor woman in this case , is : that though she be accused to have slain any body with her inchantments ; yet if she can bring forth the party alive , she shall not be put to death : whereat i marvel , in as much as they can bring the devil in any bodies likeness and representation . item , their law saith , that an uncertain presumption is sufficient , when a certain presumption faileth . chap. vi. particular interrogatories used by the inquisitors against witches . i need not stay to confute such partial and horrible dealings , being so apparently impious , and full of tyranny , which except i should have so manifestly detected , even with their own writings and assertions , few or none would have believed : but for brevities sake i will pass over the same ; supposing that the citing of such absurdities may stand for a sufficient confutation thereof . now therefore i will proceed to a more particular order and manner of examinations , &c. used by the inquisitors , and allowed for the most part throughout all nations . first , the witch must be demanded , why she touched such a child , or such a cow , &c. and afterward the same child or cow fell sick or lame , &c. item , why her two kine give more milk than her neighbours . and the note before mentioned is here again set down , to be specially observed of all men : to wit , that though a witch cannot weep , yet she may speak with a crying voyce . which assertion of weeping is false , and contrary to the saying of seneca , cato , and many others ; which affirm , that a woman weepeth when she meaneth most deceipt ; and therefore saith m. mal. she must be well looked unto , otherwise she will put spittle privily upon her cheeks , & seem to weep , which rule also bodin saith is infallible . but alas that tears should be thought sufficient to excuse or condemn in so great a cause , and so weighty a tryal ! i am sure that the worst sort of the children of israel wept bitterly : yea , if there were any witches at all in israel , they wept : for it is written , that all the children of israel wept . finally , if there be any witches in hell , i am sure they weep ; for there is weeping , wailing , and gnashing of teeth . but , god knoweth , many an honest matron cannot sometimes in the heaviness of her heart , shed tears ; the which oftentimes are more ready and common with crafty queans and strumpets , than with sober women : for we read of two kinds of tears in a womans eye , the one of true grief , the other of deceipt : and it is written , that dediscere flere foeminium est mendacium : which argueth , that they lye , which say , that wicked women cannot weep . but let these tormentors take heed , that the tears in this case which run down the widows cheeks , with their cry spoken by jesus syrach , be not heard above . but lo what learned , godly , and lawful means these popish inquisitors have invented for the trial of true or false tears . chap. vii . the inquisitors tryal of weeping by conjuration . i conjure thee by the amorous tears , which jesus christ our saviour shed upon the cross for the salvation of the world ; and by the most earnest and burning tears of his mother the most glorious virgin mary , sprinkled upon his wounds late in the evening ; and by all the tears , which every saint and elect vessel of god hath poured out here in the world , and from those eyes he hath wiped away all tears ; that if thou be without fault , thou mayst pour down tears abundantly ; and if thou be guilty , that thou weep in no wise : in the name of the father , of the son , and of the holy-ghost ; amen . and note , saith he , that the more you conjure , the less she weepeth . chap. viii . certain cautions against witches , and of their tortures to procure confession . but to manifest their further follies , i will recite some of their cautions , which are published by the ancient inquisitors , for perpetual lessons of their successors : as followeth . the first caution is that , which was last rehearsed concerning weeping ; the which ( say they ) is an infallible note . secondly , the judg must beware she touch no part of him , specially of his bare skin : and that he always wear about his neck conjured salt , palm , hearbs , and wax hallowed ; which ( say they ) are not only approved to be good by the witches confessions ; but also by the use of the romish church , which halloweth them only for that purpose . item , she must come to her arreignment backward , to wit , with her tail to the judges face , who must make many crosses , at the time of her approaching to the bar. and least we should condemn that for superstition , they prevent us with a figure , and tell us , that the same superstition may not seem superstitious unto us . but this resembleth the perswasion of a theif , that disswadeth his son from stealing ; and nevertheless telleth him that he may pick or cut a purse , and rob by the high way . one other caution is , that she must be shaven , so as there remain not one hair about her : for sometimes they keep secrets for taciturnity , and for other purposes also in their hair , in their privities , and between their skin and their flesh : for which cause i marvel they flea them not : for one of their witches would not burn , being in the midst of the flame , as m. mal. reporteth ; until a charm written in a little scroll was espyed to be hidden between her skin and flesh , and taken away . and this so gravely and faithfully set down by the inquisitors themselves , that one may believe it if he list , though indeed it be a very lye . the like citeth bodin , of a witch that could not be strangled by the executioner , do what he could . but it is most true , that the inquisitor cumanus in one year did shave one and fourty poor women ; and burnt them all when he had done . another caution is , that at the time and place of torture , the hallowed things aforesaid , with the seven words spoken on the cross , be hanged about the witches neck ; and the length of christ in wax be knit about her bare naked body , with reliques of saints , &c. all which stuffe ( say they ) will so work within and on them , as when they are racked and tortured , they can hardly stay or hold themselves from confession . in which case , i doubt not but that pope , which blasphemed christ , and cursed his mother for a peacock , and cursed god with great despights for a piece of pork , with less compulsion would have renounced the trinity , and have worshipped the devil upon his knees . another caution is , that after she hath been racked , and passed over all tortures devised for that purpose ; and after that she hath been compelled to drink holy water , she be conveyed again to the place of torture : and that in the midst of her torments , her accusations be read unto her ; and that the witnesses ( if they will ) be brought face to face unto her : and finally , that she be asked , whether for trial of her innocency she will have judgment , candentis ferri , which is , to carry a certain weight of burning iron in her bare hand . but that may not ( say they ) in any wise be granted : for both m. mal. and bodin also affirm , that many things may be promised , but nothing need be performed : for why , they have authority to promise , but no commission to perform the same . another caution is , that the judge take heed , that when she once beginneth to confess , he cut not off her examination , but continue it night and day . for many times , whiles they go to dinner , she returneth to her vomit . another caution is , that after the witch hath confessed the annoying of men and beasts , she be asked how long she hath had incubus , when she renounced , the faith , and made the real league , and what that league is , &c. and this is indeed the chief cause of all their incredible and impossible confessions : for upon the rack , when they have once begun to lye , they will say what the tormentor list . the last caution is , that if she will not confess , she be had to some strong castle or goal . and after certain days , the jayler must make her believe he goeth into some far countrey : and then some of her friends must come in to her , and promise her , that if she will confess to them , they will suffer her to escape out of prison : which they may well do , the keeper being from home . and this way ( saith m. mal. ) hath served , when all other means have failed . and in this place it may not be omitted , that above all other times , they confess upon frydayes . now saith james sprenger , and henry institor , we must say all , to wit : if she confess nothing , she should be dismissed by law ; and yet by order she may in no wise be bailed , but must be put into close prison , and there be talked withal by some crafty person ; those are the words , and in the mean while there must be some eves-droppers with pen and ink behind the wall , to hearken and note what she confesseth : or else some of her old companions and acquaintance may come in and talk with her of old matters , and so by eves-droppers be also bewrayed ; so as there shall be no end of torture before she have confessed what they will. chap. ix . the fifteen crimes laid to the charge of witches by witchmongers ; specially by bodin in daemonomania . they deny god , and all religion . answ . then let them dye therefore , or at the least be used like infidels , or apostates . they curse , blaspheme , and provoke god with all despite . answ . then let them have the law expressed in levit. . and deut. . & . they give their faith to the devil , and they worship and offer sacrifice unto him . answ . let such also be judged by the same law . they do solemnly vow and promise all their progenie unto the devil . answ . this promise proceedeth from an unsound mind , and is not to be regarded ; because they cannot perform it , neither will it be proved true : howbeit , if it be done by any that is sound of mind , let the curse of jeremy , . . light upon them , to wit , the sword , famine , and pestilence . they sacrifice their own children to the devil before baptism , holding them up in the air unto him , and then thrust a needle into their brains . answ . if this be true , i maintain them not herein : but there is a law to judg them by . howbeit , it is so contrary to sense and nature , that it were folly to believe it ; either upon bodins bare word , or else upon his presumptions ; especially when so small commodity , and so great danger and inconvenience insueth to the witches thereby . they burn their children when they have sacrificed them . answ . then let them have such punishment , as they that offered their children unto moloch , lev. . but these be meer devises of witchmongers and inquisitors , that with extream tortures have wrung such confessions from them ; or else with false reports have believed them ; or by flattery and fair words and promises have won it at their hands , at the length . they swear to the devil to bring as many into that society as they can . answ . this is false , and so proved elsewhere . they swear by the name of the devil . answ . i never heard any such oath , neither have we warrant to kill them that so do swear ; though indeed it be very lewd and impious . they use incestuous adultery with spirits . answ . this is a stale ridiculously , as is proved apparently hereafter . they boil infants , after they have murthered them unbaptized , until their flesh be made potable . answ . this is untrue , incredible , and impossible . they eat the flesh and drink the bloud of men and children openly . answ . then are they akin to the anthropophagi and canibals : but , i believe never an honest man in england nor in france , will affirm that he hath seen any of these persons , that are said to be witches , do so ; if they should , i believe it would poyson them . they kill men with poyson . answ . let them be hanged for their labour . they kill mens cattel . answ . then let an action of trespass be brought against them for so doing . they bewitch mens corn , and bring hunger and barrenness into the country ; they ride and flie in the air , bring storms , make tempests , &c. answ . then will i worship them as gods ; for those be not the works of man , nor yet of a witch : as i have elsewhere proved at large . they use venery with a devil called incubus , even when they lye in bed with their husbands , and have children by them , which become the best witches . answ . this is the last lye , very ridiculous , and confuted by me elsewhere . chap. x. a refutation of the former surmised crimes patched together by bodin , and the only way to escape the inquisitors . if more ridiculous or abominable crimes could have beeen invented , these poor women ( whose chief fault is that they are scolds ) should have been charged with them . in this libel you do see , is contained all that witches are charged with ; and all that also , which any witchmonger surmiseth , or in malice imputeth unto witches power and practise . some of these crimes may not only be in the power and will of a witch , but may be accomplished by natural means : and therefore by them the matter in question is not decided , to wit ; whether a witch can work wonders supernaturally ; for many a knave and whore doth more commonly put in execution those lewd actions , than such as are called witches , and are hanged for their labour . some of these crimes also laid unto witches charge , are by me denyed , and by them cannot be proved to be true , or committed by any one witch . othersome of these crimes likewise are so absurd , supernatural , and impossible , that they are derided almost of all men , and as false , fond , and fabulous reports condemned : insomuch as the very witchmongers themselves are ashamed to hear of them . if part be untrue , why may not the residue be thought false : for all these things are laid to their charge at one instant , even by the greatest doctors and patrons of the sect of witchmongers , producing as many proofs for witches supernatural and impossible actions , as for the other : so as , if one part of their accusation be false , the other part deserveth no credit . if all be true that is alledged of their doings , why should we believe in christ , because of his miracles , when a witch doth as great wonders as ever he did ? but it will be said by some ; as for those absurd and popish writers , they are not in all their allegations , touching these matters , to be credited . but i assure you , that even all sorts of writers herein ( for the most part ) the very doctors of the church to the school-men , protestants , and papists , learned and unlearned , poets and historiographers , jews , christians , or gentiles agree in these impossible and ridiculous matters . yea and these writers , out of whom i gather most absurdities , are of the best credit and authority of all writers in this matter . the reason is , because it was never throughly looked into ; but every fable credited ; and the word ( witch ) named so often in scripture . they that have seen further of the inquisitors orders and customs , say also ; that there is no way in the world for these poor women to escape the inquisitors hands , and so consequently burning : but to gild their hands with money , whereby oftentimes they take pity upon them , and deliver them , as sufficiently purged : for they have authority to exchange the punishment of the body with the punishment of the purse , applying the same to the office of their inquisition : whereby they reap such profit , as a number of these silly women pay them yearly pensions , to the end they may not be punished again . chap. xi . the opinion of cornelius agrippa concerning witches , of his pleading for a poor woman accused of witchcraft , and how he convinced the inquisitors . cornelius agrippa saith , that while he was in italy , many inquisitors in the dutchie of millen troubled divers most honest and noble matrons , privily wringing much money from them , until their knavery was detected : further he saith , that being an advocate or counsellor in the common-wealth of maestright in brabant , he had sore contention with an inquisitor , who through unjust accusations drew a poor woman of the country into his butchery , and to an unfit place ; not so much to examine her , as to torment her , whom when c. agrippa had undertaken to defend , declaring that in the things done , there was no proof , no sign or token that could cause her to be tormented ; the inquisitor stoutly denying it , said ; one thing there is , which is proof and matter sufficient : for her mother was in times past burned for a witch . now when agrippa replyed , affirming that this article was impertinent , and ought to be refused by the judg , as being the deed of another ; alledging to the inquisitor reasons and law for the same : he replyed again , that this was true , because they used to sacrifice their children to the devil , assoon as they were born ; and also because they usually conceived by spirits transformed into mans shape , and that thereby witchcraft was naturally ingraffed into this child , as a disease that cometh by inheritance . c. agrippa replying against the inquisitors folly and superstitious blindness , said ; o thou wicked priest ! is this thy divinity ? dost thou use to draw poor guiltless women to the rack by these forged devises ? dost thou with such sentences judge others to be hereticks , thou being more a heretick than either faustus , or donatus ? be it as thou sayest , dost thou not frustrate the grace of gods ordinance ; namely baptism ? are the words in baptism spoken in vain ? or shall the devil remain in the child , or it in the power of the devil , being there and then consecrated to christ jesus , in the name of the father , the son , and the holy-ghost ? and if thou defend their false opinions , which affirm , that spirits accompanying with women , can ingender ; yet dotest thou more than any of them , which never believed that any of those devils , together with their stoln seed , do put part of that their seed or nature into the creature . but though indeed we be born the children of the devil and damnation , yet in baptism , through grace in christ , satan is cast out , and we are made new creatures in the lord , from whom none can be separated by another mans deed . the inquisitor being hereat offended , threatned the advocate to proceed against him , as a supporter of hereticks or witches ; yet nevertheless , he ceased not to defend the silly woman , and through the power of the law he delivered her from tho claws of the bloudy monk , who with her accusers , were condemned in a great sum of money to the charter of the church of mentz , and remained infamous after that time almost to all men . but by the way , you must understand , that this was but a pety inquisitor , and had not so large a commission as cumanus , sprenger , and such other had ; nor yet as the spanish inquisitors at this day have ; for these will admit no advocates now unto the poor souls , except the tormentor or hangman may be called an advocate . you may read the sum of this inquisition in few words set out by m. john fox in the acts and monuments : for witches and hereticks are among the inquisitors of like reputation ; saving that the extremity is greater against witches , because through their simplicity , they may the more boldly tyrannize upon them , and triumph over them . chap. xii . what the fear of death and feeling of torments may force one to do , and that it is no marvel though witches condemn themselves by their own confessions so tyrannically extorted . he that readeth the ecclesiastical histories , or remembreth the persecutions in queen maries time , shall find , that many good men have fallen for fear of persecution , and returned unto the lord again : what marvel then , though a poor woman , such a one as is described elsewhere , and tormented as is declared in these latter leaves , be made to confess such absurd and false impossibilities ; when flesh and bloud is unable to endure such trial ? or how can she in the midst of such horrible tortures and torments , promise unto her self constancy ; or forbear to confess any thing ? or what availeth it her , to persevere in the denial of such matters as are laid to her charge unjustly ; when on the one side there is never any end of her torments ; on the other side , if she continue in her assertion , they say she hath charms for taciturnity or silence ? peter the apostle renounced , cursed , and forsware his master and our saviour jesus christ , for fear of a wenches menaces ; or rather at a question demanded by her , wherein he was not so circumvented , as these poor witches are , which be not examined by girles , but by cunning inquisitors ; who having the spoil of their goods , and bringing with them into the place of judgement , minds to maintain their bloudy purpose , spare no manner of allurements , threatnings , nor torments , until they have wrung out of them all that , which either maketh to their own desire , or serveth to the others destruction . peter ( i say ) in the presence of his lord and master christ , who had instructed him in true knowledge many years , being forewarned , not passing four or five hours before , and having made a real league , and a faithful promise to the contrary , without any other compulsion than ( as hath been said ) by a question proposed by a girl ; against his conscience , forsook , thrice denied , and abandoned his said master ; and yet he was a man illuminated , and placed in dignity aloft , and neerer to christ by many degrees , than the witch , whose fall could not be so great as peters ; because she never ascended half so many steps . a pastors declination is much more abominable than the going astray of any of his sheep : as an ambassadours conspiracy is more odious , than the falshood of a common person ; or as a captains treason is more mischievous , than a private souldiers mutiny . if you say , peter repented ; i answer , that the witch doth so likewise sometimes ; and i see not in that case , but mercy may be imployed upon her . it were a mighty temptation to a silly old woman , that a visible devil ( being in shape so ugly , as danaeus and others say he is ) should assault her in manner and form as is supposed , or rather avowed ; specially when there is promise made that none shall be tempted above their strength . the poor old witch is commonly unlearned , unwarned , and unprovided of counsel and friendship , void of judgement and discretion to moderate her life and communication , her kind and gender more weak and frail than the masculine , and much more subject to melancholy ; her bringing up and company is so base , that nothing is to be looked for in her , specially of these extraordinary qualities ; her age also is commonly such , as maketh her decrepite , which is a disease that moveth them to these follies . finally , christ did clearly remit peter , though his offence was committed both against his divine and humane nature ; yea afterwards he did put him in trust to feed his sheep , and shewed great countenance , friendship , and love unto him : and therefore i see not , but we may shew compassion upon these poor souls , if they shew themselves sorrowful for their misconceipts and wicked imaginations . book iii. chap. i. the witches bargain with the devil , according to m. mal. bodin , nider , danaeus , psellus , erastus , hemingius , cumanus , aquinas , bartholomaeus , spineus , &c. that which in this matter of witchcraft hath abused so many , and seemeth both so horrible and intolerable , is a plain bargain , that ( they say ) is made betwixt the devil and the witch . and many of great learning conceive it to be a matter of truth , and in their writings publish it accordingly ; the which ( by gods grace ) shall be proved as vain and false as the rest . the order of their bargain or profession is double ; the one solemn and pulick , the other secret and private . that which is called solemn or publick , is where witches come together at certain assemblies , at the times prefixed , and do not only see the devil in visible form ; but confer and talk familiarly with him . in which conference the devil exhorteth them to observe their fidelity unto him , promising them long life and prosperity . then the witches assembled , commend a new disciple ( whom they call a novice ) unto him : and if the devil find that young witch apt and forward in renunciation of christian faith , in despising any of the seven sacraments , in treading upon crosses , it spitting at the time of the elevation , in breaking their fast on fasting-daies , and fasting on sundaies ; the devil giveth forth his hand , and the novice joyning hand in hand with him , promiseth to observe and keep all the devils commandements . this done , the devil beginneth to be more bold with her , telling her plainly , that all this will not serve his turn ; and therefore requireth homage at her hands : yea he also telleth her , that she must grant him both her body and soul to be tormented in everlasting fire ; which she yieldeth unto : then he chargeth her , to procure as many men , women , and children also , as she can , to enter into this society . then he teacheth them to make ointments of the bowels and members of children , whereby they ride in the air , and accomplish all their desires : so as , if there be any children unbaptized , or not guarded with the sign of the cross , or orizons ; then the witches may and do catch them from their mothers sides in the night , or out of their cradles , or otherwise kill them with their ceremonies ; and after burial steal them out of their graves , and seeth them in a chaldron , until their flesh be made potable . of the thickest whereof they make ointments , whereby they ride in the air , but the thinner potion they put into flaggons , whereof whosoever drinketh , observing certain ceremonies , immediately becometh a master , or rather a mistress in that practise and faculty . chap. ii. the order of the witches homage done ( as it is written hy lewd inquisitors and peevish witch-mongers ) to the devil in person ; of their songs and dances , and namely of lavolta , and of other ceremonies , also of their excourses . sometimes their homage with their oath and bargain is received for a certain term of years ; sometimes for ever : sometimes it consisteth in the denial of the whole faith , sometimes in part . the first is , when the soul is absolutely yielded to the devil and hell fire : the other is , when they have but bargained to observe certain ceremonies and statutes of the church ; as to conceal faults at shrift , to fast on sundaies , &c. and this is done either by oath , protestation of words , or by obligation in writing , sometimes sealed with wax , sometimes signed with bloud , sometimes by kissing the devils bare buttocks ; as did a doctor called edlin , who ( as bodin saith ) was burned for witchcraft . you must also understand , that after they have delicately banqueted with the devil and the lady of the fayries ; and have eaten up a fat ox , and emptied a butt of malmsie , and a binn of bread at some noble mans house , in the dead of the night , nothing is missed of all this in the morning : for the lady sibylla , minerva ; or diana with a golden rod striketh the vessel and the binn , and they are fully replenished again : yea , she causeth the bullocks bones to be brought and laid together upon the hide , and lappeth the four ends thereof together , laying her golden rod thereon , and then riseth up the bullock again in his former estate and condition : and yet at their return home , they are like to starve for hunger ; as spineus saith . and this must be an infallible rule , that every fortnight , or at the least every moneth , each witch must kill one childe at the least for her part . and here some of bodin's lies may be inserted , who saith , that at these magical assemblies , the witches never fail to dance ; and in their dance they sing these words ; har har , devil devil , dance here , dance here , play here , play here , sabbath , sabbath : and whiles they sing and dance , every one hath a broom in her hand , and holdeth it up aloft . item , he saith , that these night-walkings , or rather night-dancings , brought out of italy into france , that dance which is called la volta . a part of their league is , to scrape off the oyl , which is received in extream folly ( unction i should have said ) : but if that be so dangerous , they which sock the corps had need to take great care , that they rub not off the oyl , which divers other waies may also be thrust out of the forehead ; and then i perceive all the vertue thereof is gone , and farewell it . but i marvel how they take upon them to preserve the water powred on them in baptism , which i take to be largely of as great force as the other ; and yet i think is commonly wiped and washed off , within four and twenty hours after baptism : but this agreeth with the residue of their folly . and this is to be noted , that the inquisitors affirm , that during the whole time of the witches excourse , the devil occupieth the room and place of the witch , in so perfect a similitude , as her husband in his bed , neither by feeling , speech , nor countenance , can discern her from his wife . yea the wife departeth out of her husbands arms insensibly , and leaveth the devil in her room visibly . wherein their credulity is incredible , who will have a very body in the fained play , and a phantastical body in the true bed : and yet ( forsooth ) at the name of jesus , or at the sign of the cross , all these bodily witches they say ) vanish away . chap. iii. how witches are summoned to appear before the devil , of their riding in the air , of their accompts , of their conference with the devil , of his supplies , and their conference ; of their farewel and sacrifices , according to danaeus , psellas , &c. hitherto for the most part , are the very words contained in m. mal. or bodin , or rather in both ; or else in the new m. mal. or at the leastwise of some writer or other , that maintaineth the almighty power of witches . but danaeus saith , the devil oftentimes in the likeness of a summoner , meeteth them at markets and fairs , and warneth them to appear in their assemblies , at a certain hour in the night , that he may understand whom they have slain , and how they have profited . if they be lame , he saith the devil delivereth them a staff , to convey them thither invisibly through the air ; and that then they fall a dancing and singing of bawdy-songs , wherein he leadeth the dance himself : which dance , and other conferences being ended , he supplieth their wants of powders and roots to intoxicate withal ; and giveth to every novice a mark , either with his teeth , or with his claws , and so they kiss the devils bare buttocks , and depart : not forgetting every day afterwards to offer to him , dogs , cats , hens , or bloud of their own . and all this doth danaeus report as a truth , and as it were upon his own knowledge . and yet elsewhere he saith , in these matters they do but dream , and do not those things indeed , which they confess through their distemperature , growing of their melancholick humor : and therefore ( saith he ) these things , which they report of themselves , are but meer illusions . psellus addeth hereunto , that certain magical hereticks , to wit ; the eutychyans , assemble themselves every good-friday at night ; and putting out the candles , do commit incestuous adultery , the father with the daughter , the sister with the brother , and the son with the mother ; and the ninth moneth they return and are delivered ; and cutting their children in pieces , fill their pots with their bloud ; then burn they the carkasses , and mingle the ashes therewith , and so preserve the same for magical purposes . cardanus writeth ( though in mine opinion not very probably ) that these excourses , dancings , &c. had their beginning from certain hereticks called dulcini , who devised those feasts of bacchus which are named orgia , whereunto these kind of people openly assembled ; and beginning with riot , ended with this folly : which feasts being prohibited , they nevertheless haunted them secretly ; and when they could not do so , then did they it in cogitation only ; and even to this day ( saith he ) there remaineth a certain image or resemblance thereof among our melancholick women . chap. iv. that there can no real league be made with the devil the first author of the league , and the weak proofs of the adversaries for the same . if the league be untrue , as are the residue of their confessions , the witchmongers arguments fall to the ground : for all the writers herein hold this bargain for certain , good , and granted , and as their only maxim . but surely the indentures , containing those covenants , are sealed with butter ; and the labels are but bables . what firm bargain can be made betwixt a carnal body and a spiritual ? let any wise or honest man tell me , that either hath been a party , or a witness ; and i will believe him . but by what authority , proof , or testimony ; and upon what ground all this geer standeth , if you read m. mal. you shall find to the shame of the reporters ( who do so vary in their tales , and are at such contrariety : ) and to the reproach of the believers of such absurd lies . for the beginning of the credit hereof , resteth upon the confession of a baggage young fellow , condemned to be burnt for witchcraft ; who said to the inquisitors ( of likelihood to prolong his life , if at leastwise the story be true , which is taken out of nider ; ) if i wist ( quoth he ) that i might obtain pardon : i would discover all that i know of witchcraft : the which condition being accepted , and pardon promised ( partly in hope thereof , and partly to be rid of his wife ) he said as followeth . the novice or young disciple goeth to some church , together with the mistress of that profession ; upon a sunday morning , before the conjuration of holy water , and there the said novice renounceth the faith , promiseth obedience in observing , or rather omitting of ceremonies in meetings , and such other follies ; and finally , that they do homage to their young master the devil , as they covenanted . but this is notable in that story ; that this young witch , doubting that his wives examination would bewray his knavery , told the inquisitor : that in truth his wife was guilty as well as he , but she will never , i am sure ( quoth he ) though she should be burned a thousand times , confess any of these circumstances . and this is in no wise to be forgotten , that notwithstanding his contrition , his confession , and his accusation of his own wife ( contrary to the inquisitors promise and oath ) he and his wife were both burned at a stake , being the first discoverers of this notable league , whereupon the fable of witchcraft is maintained ; and whereby such other confessions have been from the like persons , since that time , extorted and augmented . chap. v. of the private league , a notable tale of bodins concerning a french lady , with a confutation . the manner of their private league is said to be , when the devil invisible , and sometimes visile , in the midst of the people talketh with them privately ; promising , that if they will follow his counsel , he will supply all their necessities , and make all their endeavours prosperous ; and so beginneth with small matters : whereunto they consent privily , and come not into the fayries assembly . and in this case ( me thinks ) the devil sometimes , in such external or corporal shape , should meet with some that would not consent to his motions , ( except you will say he knoweth their cogitations ) and so should be bewrayed . they also ( except they were idiots ) would spie him ; and forsake him for breach of covenants . but these bargains , and these assemblies do all the writers hereupon maintain ; and bodin confirmeth them with a hundred and odd lies ; among the number whereof i will ( for divers causes ) recite one . there was ( saith he ) a noble gentlewoman at lions , that being in bed with a lover of hers , suddenly in the night arose up , and lighted a candle ; and when she had done , she took a box of ointment , wherewith she annointed her body ; and after a few words spoken , she was carried away . her bed-fellow seeing the order hereof , leapt out of his bed , took the candle in his hand , and sought for the lady round about the chamber , and in every corner thereof ; but though he could not find her , yet did he find her box of ointment ; & being desirous to know the vertue thereof , besmeered himself therewith , even as he perceived her to have done before : and although he was not so superstitious , as to use any words to help him forward in his business , yet by the vertue of that ointment ( saith bodin ) he was immediately conveyed to lorrein , into the assembly of witches . which when he saw , he was abashed , and said ; in the name of god , what make i here ? and upon those words the whole assembly vanished away , and left him there alone stark naked ; and so was he fain to return to lions : but he had so good a conscience , for you may perceive by the first part of the history , he was a very honest man , that he accused his true lover for a witch , and caused her to be burned : and as for his adultery , neither , m. mal. nor bodin do once so much as speak in the dispraise thereof . it appeareth throughout all bodins book , that he is sore offended with cornelius agrippa , and the rather , as i suppose , because the said c. agrippa recanted that which bodin maintaineth , who thinketh he could work wonders by magick , and specially by his black dog. it should seem he had pretty skill in the art of divination : for though he wrote before bodin many a year , yet uttereth he these words in his book de vanitate scientiarum : a certain french protonotary ( saith he ) a lewd fellow and a cosener , hath written a certain fable of miracle done at lions , &c. what bodin is , i know not , otherwise than by report ; but i am certain this his tale is a fond fable : and bodin saith it was performed at lions ; and this man ( as i understand ) by profession , is a civil lawyer . chap. vi. a disproof of their assemblies , and of their bargain . that the joyning of hands , with the devil , the kissing of his bare buttocks , and his scratching and biting of them , are absurd lies ; every one hauing the gift of reason may plainly perceive ; insomuch as it is manifest unto us by the word of god , that a spirit hath no flesh , bones , nor sinews , whereof hands , buttocks , claws , teeth , and lips do consist . for admit that the constitution of a devils body ( as tatian and other affirm ) consisteth in spiritual congelations , as of fire and air ; yet it cannot be perceived of mortal creatures . what credible witness is there brought at any time , of this their corporal , visible , and incredible bargain ; saving the confession of some person diseased both in body and mind , wilfully made , or injuriously constrained ? it is marvel that no penitent witch that forsaketh her trade , confesseth not these things without compulsion . me thinketh their covenant made at baptism with god before good witnesses , sanctified with the word , confirmed with his promises , and established with his sacraments , should be of more force then that which they make with the devil , which no body seeth or knoweth : for god deceiveth none , with whom he bargaineth : neither doth he mock or disappoint them , although he dance not among them . the oath , to procure into their league and fellowship as many as they can ( whereby every one witch , as bodin affirmeth , augmenteth the number of fifty ) bewrayeth greatly their indirect dealing . hereof i have made trial ; as also of the residue of their cousening devises , and have been with the best , or rather the worst of them , to see what might be gathered out of their counsels ; and have cunningly treated with them thereabouts : and further , have sent certain old persons to indent with them , to be admited into their society : but as well by their excuses and delaies , as by other circumstances , i have tried and found all their trade to be meer cosening . i pray you what bargain have they made with the devil , that with their angry looks bewitch lambs , children , &c. is it not confessed , that it is natural , though it be a lye ? what bargain maketh the sooth-sayer , which hath his several kinds of witchcraft and divination expressed in the scripture ? or is it not granted that they make none ? how chanceth it that we hear not of this bargain in the scriptures ? chap. vii . a confutation of the objection concerning witches confessions . it is confessed ( say some by the way of objection ) even of these women themselves , that they do these and such other horrible things , as deserveth death , with all extremity , &c. whereunto i answer , that whosoever considerately beholdeth their confessions , shall perceive all to be vain , idle , false , inconstant , and of no weight : except their contempt and ignorance in religion ; which is rather the fault of the negligent pastor , than of the simple woman . first , if their confession be made by compulsion , of force or authority , or by peswasion , and under colour of friendship , it is not to be regarded ; because the extremity of threats and tortures provokes it ; or the quality of fair words , and allurements constrains it : if it be voluntary , many circumstances must be considered , to wit , whether she appeach not her self to overthrow her neighbour , which many times happeneth through their cankered and malicious melancholick humour : then , whether in that same melancholick mood and frantick humor , she desire not the abridgement of her own daies : which thing aristotle saith , doth oftentimes happen unto persons subject to melancholick passions : and ( as bodin and sprenger say ) to these old women called witches , which many times ( as they affirm ) refuse to live ; threatning the judges , that if they may not be burned , they will lay hands upon themselves , and so make them guilty of their damnation . i my self have known , that where such a one could not prevail , to be accepted as a sufficient witness against himself , he presently went and threw himself into a pond of water , where he was drowned . but the law saith ; volenti mori non est habenda fides , that is , his word is not to be credited that is desirous to dye . also sometimes ( as elswhere i have proved ) they confess that , whereof they were never guilty ; supposing that they did that which they did nor , by means of certain circumstances . and as they sometimes confess impossibilities , as that they fly in the air , transubstantiate themselves , raise tempests , transferr or remove corn , &c. so do they also ( i say ) confess voluntarily , that which no man could prove , and that which no man would guess , nor yet believe , except he were as mad as they ; so as they bring death wilfully upon themselves : which argueth an unsound mind . if they confess that , which hath been indeed committed by them , as poysoning , or any other kind of murther , which falleth into the power of such persons to accomplish ; i stand not to defend their cause . howbeit , i would wish that even in that case there be not too rash credit given , nor too hasty proceedings used against them : but that the causes , properties and circumstances of every thing be duly considered , and diligently examined : for you shall understand , that as sometimes they confess they have murthered their neighbours with a wish , sometimes with a word , sometimes with a look , &c. so they confess , that with the delivering of an apple , or some such thing , to a woman with child , they have killed the child in the mothers womb , when nothing was added thereunto , which naturally could be noysome or hurtful . in like manner they confess , that with a touch of their bare hand , they sometimes kill a man being in perfect health and strength of body ; when all his garments are betwixt their hand and his flesh . but if this their confession be examined by divinity , philosophy , physick , law , or conscience , it will be found false and insufficient . first , for that the working of miracles is ceased : secondly , no reason can be yielded for a thing so far beyond all reason : thirdly , no receipt can be of such efficacy , as when the same is touched with a bare hand , from whence the veins have passage through the body unto the heart , it should not annoy the person ; and yet retain vertue and force enough , to pierce through so many garments and the very flesh incurable , to the place of death in another person . cui argumento ( saith bodin ) nescio quid responderi possit . fourthly , no law will admit such a confession ; as yieldeth unto impossibities , against the which there is never any law provided ; otherwise it would not serve a mans turn , to plead and prove that he was at berwick that day , that he is accused to have done a murther in canterbury : for it might be said he was conveyed to berwick , and back again by inchantment . fifthly , he is not by conscience to be executed , which hath no sound mind nor perfect judgement . and yet forsooth we read , that one mother stile did kill one saddocke with a touch on the shoulder , for not keeping promise witn her for an old cloak , to make her a safe-guard ; and that she was hanged for her labour . chap. viii . what folly it were for witches to enter into such deseprate peril , and to endure such intolerable tortures for no gain or commodity , and how it comes to pass that witches are overthrown by their confessions . a las ! if they were so subtil , as witchmongers make them to be , they would espie that it were meer folly for them , not only to make a bargain with the devil to throw their souls into hell fire , but their bodies to the tortures of temporal fire and death , for the accomplishment of nothing that might benefit themselves at all : but they would at the leastwise indent with the devil , both to enrich them , and also to enable them ; and finally to endue them with all worldly felicity and pleasure ; which is furthest from them of all other . yea , if they were sensible , they would say to the devil , why should i hearken to you , when you will deceive me ? did you not promise my neighbour mother dutton to save and rescue her ; and yet lo she is hanged ? surely this would oppose the devil very sore . and it is a wonder , that none , from the beginning of the world , till this day , hath made this and such like objections , whereto the devil could never make answer . but were it not more madness for them , to serve the devil , under these conditions ; and yet to endure whippings with iron rods at the devils hands : which ( as the witch-mongers write ) are so set on , that the print of the lashes remain on the witches body ever after , even so long as she hath a day to live ? but these old women being daunted with authority , circumvented with guile , constrained by force , compelled by fear , induced by error , and deceived by ignorance , do fall into such rash credulity , and so are brought unto these absurd confessions . whose error of mind , and blindness of will dependeth upon the disease and infirmity of nature : and therefore their actions in that case are the more to be born withal : because they being destitute of reason , can have no consent . for , delictum sine consensu non potest committi , neque injuria sine animo injuriandi ; that is , there can be no sin without consent , nor injury committed without a mind to do wrong . yet the law saith further , that a purpose retained in mind , doth nothing to the private or publick hurt of any man ; and much more that an impossible purpose is unpunishable . sanae mentis voluntas , voluntas rei possibilis est ; a sound mind willeth nothing , but that which is possible . chap. ix . how melancholy abuseth old women , and of the effects thereof by sundry examples . if any man advisedly mark their words , actions , cogitations , and gestures , he shall perceive that melancholy abounding in their head , and occupying their brain , hath deprived , or rather depraved their judgements and all their senses : i mean not of cousening witches , but of poor melancholick women ; which are themselves deceived . for you shall understand , that the force which melancholy hath ; and the effects that it worketh in the body of a man , or rather of a woman , are almost incredible . for as some of these melancholick persons imagine , they are witches , and by witchcraft can work wonders , and do what they list : so do others troubled with this disease , imagine many strange , incredible , and impossible things : some , that they are monarchs and princes , and that all other men are their subject : some , that they are brute beasts : some , that they be urinals or earthen pots , greatly fearing to be broken : some , that very one that meeteth them , will convey them to the gallowes ; and yet in the end hang themselves . one thought that atlas whom the poets feign to hold up heaven with his shoulders , would be weary , and let the skie fall upon him : another would spend a whole day upon a stage , imagining that he both heard and saw interludes , and therewith made himself great sport . one theophilus a physician , otherwise sound enough of mind ( as it is said ) imagined that he heard and saw musicians continually playing on instruments , in a certain place of his house . one bessus , that had killed his father , was notably detected , by imagining that a swallow upbraided him therewith : so as he himself thereby revealed the murther . but the notablest example hereof is , of one that was in great perplexity ; imagining that his nose was as big as a house ; insomuch as no friend nor physician could deliver him from this conceipt , nor yet either ease his grief , or satisfie his fancy in that behalf : till at the last , a physician more expert in this humour than the rest , used this devise following . first , when he was to come in at the chamber door being wide open , he suddenly stayed and withdrew himself ; so as he would not in any wise approach nearer then the door . the melancholick person musing her eat , asked him the cause why he so demeaned himself ? who answered him in this manner : sir , your nose is so great , that i can hardly enter into your chamber but i shall touch it , and consequently hurt it . lo ( quoth he ) this is the man that must do me good ; the residue of my friends flatter me , and would hide my infirmity from me . well ( said the physician ) i will cure you , but you must be content to indure a little pain in the dressing : which he promised patiently to sustain , and conceived certain hope of recovery . then entred the physician into the chamber , creeping close by the walls , seeming to fear the touching and hurting of his nose . then did he blind-fold him , which being done , he caught him by the nose with a pair of pincers , and threw down into a tub , which he had placed before his patient , a great quantity of bloud , with many pieces of bullocks livers , which he had conveyed into the chamber , whilest the others eyes were bound up , and then gave him liberty to see and behold the same . he having done thus again two or three times , the melancholick humour was so qualified , that the mans mind being satisfied , his grief was eased , and his disease cured . thrasibulus , otherwise called thrasillus , being sore oppressed with this melancholick humour , imagined , that all the ships which arrived at port pyraeus , were his : insomuch as he would number them , and command the mariners to lanch , &c. triumphing at their safe returns , and mourning for their misfortunes . the italian whom we called here in england , the monarch , was possessed with the like spirit or conceit . danaeus himself reporteth , that he saw one that affirmeth constantly that he was a cock ; and saith that through melancholly , such were alienated from themselves . now , if the fansie of a melancholick person may be occupied in causes which are both false and impossible ; why should an old witch be thought free from such fantasies , who ( as the learned philosophers and physicians say ) upon the stopping of their monethly melancholick flux or issue of bloud , in their age must needs increase therein , as ( through their weakness both of body and brain ) the aptest persons do meet with such melancholick imaginations : with whom their imaginations remain , even when their senses are gone . which bodin laboureth to disprove , therein shewing himself as good a physician , as elsewhere a divine . but if they may imagine , that they can transform their own bodies , which nevertheless remain in the former shape : how much more credible is it , that they may falsly suppose they can hurt and infeeble other mens bodies ; or which is less , hinder the coming of butter ? &c. but what is it that they will not imagine , and consequently confess that they can do ? especially being so earnestly perswaded thereunto , so sorely tormented , so craftily examined , with such promises of favour , as whereby they imagine , that they shall ever after live in great credit and wealth , &c. if you read the executions done upon witches , either in times past in other countreys , or lately in this land ; you shall see such impossibilities confessed , as none , having his right wits , will believe . among other like false confessions , we read that there was a witch confessed at the time of her death or execution , that she had raised all the tempests , and procured all the frosts and hard weather that hapned in the winter . and that many grave and wise men believed her . chap. x. that voluntary confessions may be untruly made , to the undoing of the confessors , and of the strange operation of melancholy , proved by a familiar and late example . but that it may appear , that even voluntary confession ( in this case may be untruly made , though it tend to the destruction of the confessor ; and that melancholy may move imaginations to that effect : i will cite a notable instance concerning this matter , the parties themselves being yet alive , and dwelling in the parish or sellenge in kent , and the matter not long sithence in this sort performed . one ade davie , the wife of simon davie husband-man ; being reputed a right honest body , and being of good parentage , grew suddenly ( as her husband informed me , and as it is well known in these parts ) to be somewhat pensive and more sad than in times past . which thing though it grieved him ; yet he was loth to make it so appear , as either his wife might be troubled or discontented therewith , or his neighbours informed thereof ; lest ill husbandry should be laid to his charge ( which in these quarters is much abhorred . but when she grew from pensiveness , to some perturbation of mind ; so as her accustomed rest began in the night season to be withdrawn from her , through sighing and secret lamentation ; and that , not without tears , he could not but demand the cause of her conceit and extraordinary mourning ; but although at that time she covered the same , acknowledging nothing to be amiss with her : soon after notwithstanding she fell down before him on her knees , desiring him to forgive her , for she had grievously offended ( as she said ) both god and him . her poor husband being abashed at this her behaviour , comforted her , as he could ; asking her the cause of her trouble and grief : who told him , that she had , contrary to gods law , and to the offence of all good christians , to the injury of him , and specially to the loss of her own soul , bargained and given her soul to the devil , to be delivered unto him within short space . whereunto her husband answered , saying wife , be of good cheer , this thy bargain is void and of none effect : for thou hast sold that which is none of thine to sell ; sith it belongeth to christ , who hath bought it , and deerly paid for it , even with his bloud which he shed upon the cross ; so as the devil hath no interest in thee . after this , with like submission , tears , and penitence , she said unto him ; oh husband , i have yet committed another fault , and done you more injury : for i have bewitched you and your children . be content ( quoth he ) by the grace of god , jesus christ shall unwitch us : for none evil can happen to them that fear god. and ( as truly as the lord liveth ) this was the tenor of his words unto me , which i know is true , as proceeding from unfained lips , and from one that feareth god. now when the time approached that the devil should come , and take possession of the woman , according to his bargain , he watched and prayed earnestly , and caused his wife to read psalms and prayers for mercy at gods hands : and suddenly about mid-night , there was a great rumbling below under his chamber-window , which amazed them exceedingly : for they conceived , that the devil was below , though he had no power to come up , because of their fervent prayer . he that noteth this womans first and second confession , freely and voluntarily made , how every thing concurred that might serve to add credit thereunto , and yield matter for her condemnation , would not think , but that if bodin were fore-man of her inquest , he would cry ; guilty : and would hasten execution upon her , who would have said as much before any judge in the world , if she had been examined : and have confessed no less , if she had been arraigned thereupon . but god knoweth , she was innocent of any of these crimes : howbeit she was brought low and pressed down with the weight of this humor , so as both her rest and sleep were taken away from her ; and her fansies troubled and disquieted with despair , and such other cogitations as grew by occasion thereof . and yet i believe , if any mishap had insued to her husband , or his children , few witchmongers would have judged otherwise , but that she had bewitched them . and she ( for her part ) so constantly perswaded her self to be a witch , that she judged her self worthy of death , insomuch as being retained in her chamber , she saw not any one carrying a faggot to the fire , but she would say it was to make a fire to burn her for witchery . but god knoweth she had bewitched none , neither insued there any hurt unto any by her imagination , but unto her self . and as for the rumbling , it was by occasion of a sheep , which was flayed , and hung by the wals , so as a dog came and devoured it ; whereby grew the noise which i before mentioned : and she being now recovered , remaineth a right honest woman , far from such impiety , and ashamed of her imaginations , which she perceiveth to have grown through melancholy . chap. xi . the strange and divers effects of melancholy , and how the same humor abounding in witches , or rather old women ; filleth them full of marvellous imaginatians , and that their confessions are not to be credited . but in truth , this melancholick humor ( as the best physitians affirm ) is the cause of all their strange , impossible and incredible confessions : which are so fond , that i wonder how any men can be abused thereby . howbeit these affections , though they appear in the mind of man , yet are they bred in the body , and proceed from this humor , which is the very dregs of bloud , nourishing and feeding those places , from whence proceed fears , cogitations , superons , fastings , labours , and such like : this maketh sufferance of torments , and ( as some say ) fore sight of things to come , and preserveth health , as being cold and dry ; it maketh men subject to leanneses , and to the quartane ague . they that are vexed therewith are destroyers of themselves , stout to suffer injuries , fearful to offer violence ; except the humor be hot . they learn strange tongues with small industry ( as aristotle , and others affirm . ) if our witches phantasies were not corrupted , nor their wills confounded with this humor , they would not so voluntarily and readily confess that which calleth their life in question ; whereof they could never otherwise be convicted . j. bodin with his lawyers physick reasoneth contrarily ; as though melancholy were furthest of all from those old women , whom we call witches ; deriding the most famous and noble physitian john wier for his opinion in that behalf . but because i am no physitian , i will set a physitian to him ; namely , erastus , who hath these words , that these witches , through their corrupt phantasie abounding with melancholick humors , by reason of their old age , do dream and imagine they hurt those things which they neither could nor do hurt ; and so think they know an art , which they neither have learned nor yet understand . but why should there be more credit given to witches , when they say they have made a real bargain with the devil , killed a cow , bewitched butter , infeebled a child , fore-spoken her neighbour , &c. than when she confesseth that she transubstantiateth her self , maketh it rain or hail , flyeth in the air , goeth invisible , transferreth corn in the grass from one field to another ? &c. if you think that in the one their confessions be sound , why should you say that they are corrupt in the other ; the confession of all these things being made at one instant , and affirmed with like constancy , or rather audacity ? but you see the one to be impossible , and therefore you think thereby , that their confessions are vain and false : the other you think may be done , and see them confess it , and therefore you conclude , aposse ad esse ; as being perswaded it is so , because you think it may be so . but i say , both with the divines , and philosophers , that that which is imagined of witchcraft , hath no truth of action , or being , besides their imagination ; the witch ( for the most part ) is occupied in false causes : for whosoever desireth to bring to pass an impossible thing , hath a vain , and idle , and childish perswasion , bred by an unsound mind ; for sanae mentis voluntas , voluntas rei possibilis est ; the will of a sound mind , is the desire of a possible thing . chap. xii . a confutation of witches confessions , especially concerning their league . but it is objected , that witches confess they renounce the faith , and as their confession must be true , or else they would not make it , so must their fault be worthy of death , or else they should not be executed . whereunto i answer as before ; that their confessions are extorted , or else proceed from an unsound mind . yea , i say further , that we our selves , which are sound of mind , and yet seek any other way of salvation than christ jesus , or break his commandements , or walk not in his steps with a lively faith , &c. do not only renounce the faith , but god himself : and therefore they , in confessing that they forsake god , and imbrace satan , do that which we all should do . as touching that horrible part of their confession , in the league which tendeth to the killing of their own and others children , the seething of them , and the making of their potion or pottage , and the effects thereof ; their good fridayes meeting , being the day of their deliverance , their incests , their return at the end of nine moneths , when commonly women be neither able to go that journey , nor to return , &c. it is so horrible , unnatural , unlikely , and unpossible ; that if i should behold such things with mine eyes , i should rather think my self dreaming , drunken , or some way deprived of my senses ; than give credit to so horrible and filthy matters . how hath the oyl or pottage of a sodden child such vertue , as that a staffe anointed therewith , can carry folk in the air ? their potable liquor , which , they say , maketh masters of that faculty , is it not ridiculous ? and is it not , by the opinion of all philosophers , physitians , and divines , void of such vertue , as is imputed thereunto ? their not fasting on fridayes , and their fasting on sundays , their spitting at the time of elevation , their refusal of holy-water , their despising of superstitious crosses , &c. which are all good steps to true christianity , help me to confute the residue of their confessions . chap. xiii . a confutation of witches confessions , concerning making of tempests and rain : of the natural cause of rain , and that witches or devils have no power to do such things . and to speak more generally of all the impossible actions referred unto them , as also of their false confessions ; i say , that there is none which acknowledgeth god to be only omnipotent , and the only worker of all miracles , nor any other indued with mean sense , but will deny that the elements are obedient to witches , and at their commandement ; or that they may at their pleasure send rain , hail , tempests , thunder , lightning ; when she being but an old doting woman , casteth a flint-stone over her left shoulder , towards the west , or hurleth a little sea-sand up into the element , or wetteth a broom-sprig in water , and sprinkleth the same in the air ; or diggeth a pit in the earth , and putting water therein , stirreth it about with her finger ; or boileth hogs bristles , or layeth sticks across upon a bank , where never a drop of water is ; or buryeth sage till it be rotten ; all which things are confessed by witches , and affirmed by writers to be the means that witches use to move extraordinary tempests and rain , &c. we read in m. maleficarum , that a little girl walking abroad with her father in his land , heard him complain of drought , wishing for rain , &c. why father , quoth the child , i can make it rain or hail , when and where i list ? he asked where she learned it : she said , of her mother , who forbad her to tell any body thereof : he asked her how her mother taught her ? she answered , that her mother committed her to a master , who would at any time do any thing for her : why then , said he , make it rain but only in my field : and so she went to the stream , and threw up water in her masters name , and made it rain presently : and proceeding further with her father , she made it hail in another field , at her fathers request : hereupon he accused his wife , and caused her to be burned ; and then he new christened his child again : which circumstance is common among papists , and witch-mongers : and howsoever the first part hereof was proved , there is no doubt , but the latter part was throughly executed . if they could indeed bring these things to pass at their pleasure , then might they also be impediments unto the course of all other natural things , and ordinances appointed by god : as , to cause it to hold up , when it should rain ; and to make midnight , of high noon ; and by those means , i say , the divine power should become servile to the will of a witch , so as we could neither eat nor drink , but by their permission . me thinks seneca might satisfie these credulous or rather idolatrous people , that run a whore-hunting , either in body or phansie , after these witches ; believing all that is attributed unto them , to the derogation of gods glory . he saith , that the rude people , and our ignorant predecessors did believe , that rain and showers might be procured and stayed by witches charms and inchantments : of which kind of things , that there can nothing be wrought , it is so manifest , that we need not go to any philosophers school , to learn the confutation thereof . but jeremy . by the word of god , doth utterly confound all that which may be devised for the maintenance of that foolish opinion , saying : are there any among the gods of the gentiles , that send rain , or give showers from heaven ? art not thou the self same our lord god ? we will trust in thee , for thou doest and maketh all these things . i my therefore with brentius boldly say , that it is neither in the power of witches nor devils , to accomplish that matter ; but in god only : for when exhalations are drawn and lifted up from out of the earth , by the power of the sun , into the middle region of the air , the coldness thereof constraineth and thickeneth those vapours : which being become clouds , are dissolved again by the heat of the sun ; whereby rain or hail is ingendred ; rain , if by the way , the drops be not frozen and made hail . these circumstances being considered with the course of the whole scripture , it can neither be in the power of witch or devil to procure rain or fair weather . and whereas the story of job in this case is alledged against me ( wherein a witch is not once named ) i have particularly answered it else-where : and therefore thus much only i say here ; that even there , where it pleased god ( as calvin saith ) to set down circumstances for the instruction of our gross capacities , which are not able to conceive of spiritual communication , or heavenly affairs , the devil desireth god to stretch out his hand , and touch all that job hath : and though he seemeth to grant satans desire , yet god himself sent fire from heaven , &c. whereby it is to be gathered , that although god said , he is in thine hand : it was the lords hand that punished job , and not the hand of the devil , who said not , give me leave to plague him ; but , lay thine hand upon him . and when job continued faithful , notwithstanding all his afflictions , in his children , body and goods ; the devil is said to come again to god , and to say , as before , to wit ; now stretch out thine hand and touch his bones and his flesh . which argueth as well that he could not do it , as that he himself did it not before . and be it here remembred , that m. mal. and the residue of the witchmongers deny , that there were any witches in jobs time . but see more hereof elsewhere . chap. xiv . what would ensue , if witches confessions or witchmongers opinions were true , concerning the effects of witchcraft , inchantments , &c. if it were true that witches confess , or that all writers write , or that witchmongers report , or that fools believe , we should never have butter in the chearn , nor cow in the close , nor corn in the field , nor fair weather abroad , nor health within doors : or if that which is contained in m. mal. bodin , &c. or in the pamphlets late set forth in english , of witches executions , should be true in those things that witches are said to confess , what creature could live in security ? or what needed such preparation of wars , or such trouble , or charge in that behalf ? no prince should be able to raign or live in the land. for ( as danaeus saith ) that one martin a witch killed the emperour of germany with witchcraft : so would our witches ( if they could ) destroy all our magistrates . one old witch might over-throw an army royal : and then what needed we any guns , or wild-fire , or any other instruments of war ? a witch might supply all wants , and accomplish a princes will in this behalf , even with out charge or bloud-shed of his people . if it be objected , that witches work by the devil , and christian princes are not to deal that way : i answer , that princes disposed to battel would not make conscience therein , specially such as take unjust wars in hand , using other helps , devises , and engines as lawful and devillish as that ; in whose camp there is neither the rule of religion , or christian order observed ; insomuch as ravishments , murthers , blasphemies and thefts are there most commonly and freely committed : so that the devil is more feared , and better served in their camps , than god almighty . but admit that souldiers would be scrupulous herein , the pope hath authority to dispense therewith ; as in like case he hath done , by the testimony of his own authors and friends . admit also , that throughout all christendom , was were justly maintained , and religion duly observe in their camps ; yet would the turk and other infidels cut our throat , or at least one anothers throats , with the help of their witches ; for they would make no conscience thereof . chap. xv. examples of foreign nations , who in their wars used the assistance of witches of eye-biting witches in ireland , of two archers that shot with familiars . in the wars between the kings of denmark and sueveland , . the danes do write , that the king of sueveland carryed about with him in camp , four old witches , who with their charms so qualified the danes , as they were thereby disabled to annoy their enemies : insomuch as , if they had taken in hand any enterprise , they were so infeebled by those witches , as they could perform nothing . and although this could have no credit at the first , yet in the end , one of these witches was taken prisoner , and confessed the whole matter ; so as ( saith he ) the threads , and the line , and the characters were found in the highway and water-plashes . the irishmen addict themselves wonderfully to the credit and practise hereof ; insomuch as they affirm , that not only their children , but their cattel , are ( as they call it ) eye-bitten , when they fall suddenly sick , and tearm one sort of their witches eye-biters ; only in that respect : yea and they will not stick to affirm , that they can rime either man or beast to death . also the west-indians and muscovites do the like , and the huns ( as gregory turonensis writeth ) used the help of witches in time of war. i find another story written in m. mal. repeated by bodin ; that one souldier called pumher , daily through witchcrraft killed with his bow and arrows , three of the enemies , as they stood peeping over the walls of a castle besieged : so as in the end he killed them all quite , saving one . the trial of the archers sinister dealing , and a proof thereof expressed , is ; for that he never lightly failed when he shot , and for that he killed them ; by three a day ; and had shot three arrows into a rod. this was he that shot at a peny on his sons head , and made ready another arrow , to have slain the duke of remgrave that commanded it . and doubtless , because of his singular dexterity in shooting , he was reputed a witch , as doing that which others could not do , nor think to be in the power of man to do : though indeed no miracle , no witchcraft , no impossibility nor difficulty consisted therein . but this later story i can requite with a familiar example : for at town malling in kent , one of queen maries justices , upon the complaint of many wise men , and a few foolish boys , laid an archer by the heels ; because he shot so neer the white at buts : for he was informed and perswaded , that the poor man played with a fly , otherwise called a devil or familiar : and because he was certified that the archer aforesaid shot better than the common shooting , which he before had heard of , or seen , he conceived it could not be in gods name , but by inchantment ; whereby this archer ( as he supposed by abusing the queens liege people ) gained some one day two or three shillings , to the detriment of the common-wealth , and to his own inriching : and therefore the archer was severely punished , to the great encouragement of archers , and to the wise example of justices ; but specially to the overthrow of witchcraft . and now again to our matter . chap. xvi . authorities condemning the fantastical confessions of witches , and how a popish doctor taketh upon him to disprove the same . certain general councils , by their decrees , have condemned the confessions and erroneous credulity of witches , to be vain , phantastical and fabulous . and even those , which are parcel of their league , whereupon our witchmongers do so build , to wit ; their night-walkings and meetings with herodias , and the pagan gods : at which time they should pass so farr in so little aspace on cock-horse ; their transubstantiation , their eating of children , and their pulling of them from their mothers sides ; their entring into mens houses , through chinks and little holes where a fly can scarcely wring out , and the disquieting of the inhabitants , &c. all which are not only said by a general council , to be meer phantastical , and imaginations in dreams ; but so affirmed by the ancient writers . the words of the council are these ; it may not be omitted , that certain wicked women following satans provocations , being seduced by the illusion of devils , believe and profess , that in the night times they ride abroad with diana , the goddess of the pagans , or else with herodiac , with an innumerable multitude , upon certain beasts , and pass over many countries , and nations , in the silence of the night , and do whatsoever those fairies or ladies command , &c. and it followeth even there ; let all ministers therefore in their several cures , preach to gods people , so as they may know all these things to be false , &c. it followeth in the same council ; therefore , whosoever believeth that any creature may be either created by them , or else changed into better or worse , or be any way transformed into any other kind or likeness of any , but of the creator himself , is assuredly an infidel , and worse than a pagan . and if this be credible ; then all these their bargains and assemblies , &c. are incredible , which are only ratified by the certain foolish and extorted confessions ; and by a fable of s. germane , who watched the faries or witches , being at a reer banquet , and through his holiness stayed them , till he sent to the houses of those neighbours , which seemed to be there , and found them all in bed ; and so cryed , that these were devils in the likeness of those women : which if it were as true , as it is false , it might serve well to confute this their meeting and night-walkings : for if the devils be only present in the likeness of witches , then is that false , which is attributed to witches in this behalf . but because the old hammer of sprenger and institor , in their old malleo maleficarum , was insufficient to knock down this council ; a young beetle-head called frier bartholomaeus spinaeus hath made a new leaden beetle , to beat down the counsel , and kill these old women : wherein he counterfeiting aesops ass , claweth the pope with his heels , affirming upon his credit , that the council is false and erroneus ; because the doctrin swerveth from the popish church , and is not authentical but apocryphal : saying ( though untruly ) that that council was not called by the commandement and pleasure of the pope , nor ratified by his authority , which ( saith he ) is sufficient to disanul all councils : for surely ( saith this frier which at this instant is a chief inquisitor ) if the words of this council were to be admitted , both i , and all my predecessors have published notorious lies , and committed many injurious executions : whereby the popes themselves also might justly be detected of error , contrary to the catholique belief in that behalf . marry , he saith , that although the words and direct sense of this counsel be quite contrary to truth and his opinion ; yet he will make an exposition thereof , that shall somewhat mittigate the lewdness of the same ; and this , he saith , is not only allowable to do , but also meritorious . mark the mans words , and judge his meaning . chap. xvii . witch-mongers reasons , to prove that witches can work wonders . bodins tale of a friseland , priest transported , that imaginations proceeding of melancholy do cause illusions . old m. malificarum also saith , that the counsels and doctors were all deceived herein , and alledging authority therefore , confuteth that opinion by a notable reason , called petitio principii , or rather , ignotum per ignotius , in this manner : they can put changlings in the place of other children : ergo , they can transfer and transforme themselves and others , &c. according to their confession in that behalf . item , he saith , and bodin justifieth it , that a priest in frieseland , was corporally transferred into a far countrey , as witnessed another priest of oberdorf his companion , who saw him aloft in the air : ergo , saith , m. mal. they have all been deceived hitherto , to the great impunity of horrible witches . wherein he opposeth his folly against god and his church , against the truth , and against all possibility . but surely it is almost incredible , how imagination shall abuse such as are subject unto melancholy ; so as they shall believe they see , hear , and do that , which never was nor shall be ; as is partly declared , if you read galen de locis affectis , and may more plainly appear also if you read aristotle de somnio . and thereof s. augustine saith well , that he is too much a fool and a blockhead , that supposeth those things to be done indeed , and corporally , which are by such persons phantastically imagined : which phantastical illusions , do as well agree and accord ( as algerus saith ) with magical deceipts , as the verity accompanieth divine holiness . chap. xviii . that the confession of witches is sufficient in civil and common law to take away life . what the sounder divines , and decrees of councel determine in this case . alas ! what creature being found in state of mind , would ( without compulsion , make such manner of confessions as they do , or would for a trifle , or nothing , make a perfect bargain with the devil , for her soul to be yielded up unto his tortures and everlasting flames , and that within a very short time ; specially being through age most commonly unlike to live one whole year ? the terrour of hell-fire must needs be to them diversly manifested , and much more terrible , because of their weakness , nature , and kind , than to any other : as it would appear , if a witch were but asked , whether she would be contented to be hanged one year hence , upon condition her displeasure might be wreaked upon her enemy presently ? as for theeves , and such other , they think not to go to hell-fire ; but are either perswaded there is no hell , or that their crime deserveth it not , or else that they have time enough to repent : so as , no doubt , if they were perfectly resolved hereof , they would never make such adventures . neither do i think , that for any sum of money , they would make so direct a bargain to go to hell-fire . now then i conclude , that confession in this behalf is insufficient to take away the life of any body ; or to attain such credit , as to be believed without further proof : for , as augustine and isidore , with the rest of the sounder divines , say , that these perstigious things , which are wrought by witches , are fantastical : so do the sounder decrees of councels and canons agree , that in that case , there is no place for criminal action . and the law saith , that the confession of such persons as are illuded , must needs be erroneous , and therefore is not to be admitted ; for , confessio debet tenere verum & possibile . but these things are opposite both to law and nature , and therefore it followeth not , because these witches confess so , ergo , it is so : for the confession differeth from the act , or from the possibility of the act . and whatsoever is contrary to nature faileth in his principles , and therefore is naturally impossible . the law also saith , in criminalibus regulariter non statur soli confessioni rei : in criminal cases , or touching life , we must not absolutely stand to the confession of the accused party : but in these matters proofs must be brought more clear than the light it self : and in this crime no body must be condemned upon presumptions . and where it is objected and urged , that since god only knoweth the thoughts , there is none other way of proof but by confession : it is answered thus in the law , to wit : their confession in this case containeth an outward act , and the same impossible both in the law and nature , and also unlikely to be true ; and therefore quod verisimile non est , attendi non debet . so as , though their confessions may be worthy of punishment , as whereby they shew a will to commit such mischief , yet not worthy of credit , as that they have such power . for , si factum absit , solaque opinione laborent , è stultorum genere sunt ; if they confess a fact performed but in opinion , they are to be reputed among the number of fools . neither may any man by law be condemned for criminal causes , upon presumptions , nor yet by single witnesses : neither at the accusation of a capital enemy ; who indeed is not to be admitted to give evidence in this case ; though it please m. mal. and bodin to affirm the contrary . but beyond all equity , these inquisitors have shifts and devises enough , to plague and kill these poor souls ; for ( they say ) their fault is greatest of all others , because of their carnal copulation with the devil , and therefore they are to be punished as hereticks , four manner of wayes ; to wit , with excommunication , deprivation , loss of goods , and also with death . and indeed they find law , and provide means thereby to maintain this their bloudy humor . for it is written in their popish canons , that as for these kind of hereticks , how much soever they repent and return to the faith , they may not be retained alive , or kept in perpetual prison , but be put to extream death . yea , m. mal. writeth , that a witches sin , is the sin against the holy ghost ; to wit , irremissible ; yea further , that it is greater than the sin of the angels that fell . in which respect i wonder , that moses delivered not three tables to the children of israel ; or , at the least-wise , that he exhibited not commandements for it . it is not credible , that the greatest should be included in the less , &c. but when these witchmongers are convinced in the objection concerning their confessions ; so as thereby their tyrannical arguments cannot prevail , to imbrue the magistrates hands in so much bloud as their appetite requireth ; they fall to accusing them of other crimes , that the world might think they had some colour to maintain their malicious fury against them . chap. xix . of four capital crimes objected against witches , all fully answered and confuted us frivolous . first therefore , they lay to their charge idolatry ; but alas , without all reason ; for , such are properly known to us to be idolaters , as do external worship to idols or strange gods : the furthest point that idolatry can be stretched unto , is , that they which are culpable therein , are such as hope for , and seek salvation at the hands of idols , or of any other than god : or fix their whole mind and love upon any creature , so as the power of god is neglected and contemned thereby . but witches neither seek nor believe to have salvation at the hands of devils , but by them they are only deceived , the instruments of their fantasie being corrupted , and so infatuated , that they suppose , confess , and say , they can do that , which is as far beyond their power and nature to do , as to kill a man at york before noon , when they have been seen at london in that morning , &c. but if these latter idolaters , whose idolatry is spiritual and committed only in mind , should be punished by death ; then should every covetous man or other , that setteth his affection any way too much upon an earthly creature be executed , and yet perchance the witch might escape scot-free . secondly , apostasie is laid to their charge , whereby it is inferred , that they are worthy to die . but apostasie is , where any of sound judgement forsake the gospel , learned and well known unto them , and do not only imbrace impiety and infidelity , but oppugne and resist the truth erst-while by them professed . but alas , these poor women go not about to defend any impiety , but after good admonition repent . thirdly , they would have them executed for seducing the people . but god knoweth , they have small store of rhetorick or art to seduce ; except , to tell a tale of robin good-fellow , to be deceived and seduced : neither may their age or sex admit that oppinion or accusation to be just ; for they themselves are poor seduced souls . i for my part ( as else-where i have said ) have proved this point to be false in most apparent sort . fourthly , as touching the accusation , which all the writers use herein against them for their carnal copulation with incubus : the folly of mens credulity is as much to be wondered at and derided , as the others vain and impossible confessions . for the devil is a spirit , and hath neither flesh nor bones , which are to be used in the performance of this action . and since he also lacketh all instruments , substance and seed engendred of bloud , it were folly to stay overlong in the confutation of that , which is not in the nature of things : and yet must i say somewhat herein , because the opinion hereof is so strongly and universally received , and the fables hereof so innumerable , whereby m. mal. bodin , hemingius , hyperius , danaeus , erastus , and others that take upon them to write herein , are so abused , or rather seek to abuse others , as i wonder at their fond credulity in this behalf : for , they affirm undoubtedly , that the devil playeth succubus to the man , and carryeth from him the seed of generation , which he delivereth as incubus to the woman , who many times that way is gotten with child ; which child will very naturally ( they say ) become a witch , and such a one , they affirm , merlin was . chap. xx. a request to such readers as are loath to hear or read fithy and bawdy matters , which of necessity are here to be inserted , to pass over eight chapters . but insomuch as i am driven ( for the more manifest bewraying and displaying of this most filthy and horrible error ) to stain my paper with writing thereon certain of their beastly and baudy assertions and examples , whereby they confirm this their doctrine ( being my self both ashamed , and loath once to think upon such filthiness , although it be to the condemnation thereof ) i must intreat , you that are the readers hereof , whose chast ears cannot well endure to hear of such abominable lecheries , as are gathered out of the books of those witch-mongers , ( although doctors of divinity , and otherwise of great authority and estimation ) to turn over a few leaves , wherein ( i say ) i have , like a groom , thrust their bawdy stuffe ( even that which i my self loath ) as into a stinking corner : howbeit , none otherwise , i hope , but that the other parts of my writing shall remain sweet , and this also covered as close as may be . book iv. chap. i. of witchmongers opinions concerning evil spirits , how they framethemselves in more excellent sort than god made us . james sprenger and henry institor , in m. mal. agreeing with bodin , barth , spineus , danaeus , erastus , hemingius , and the rest , do make a bawdy discourse ; labouring to prove by a foolish kind of philosophy ; that evill spirits cannot only take earthly formes and shapes of men ; but also counterfeit hearing , seeing , &c. and likewise , that they can eat and devour meats , and also retain , digest , and avoid the same ; and finally , use divers kinds of activities , but specially excel in the use and art of venery : for m. mal. saith , that the eyes and ears of the mind are far more subtil then bodily eyes or carnal ears . yea , it is there affirmed , that as they take bodies , and the likeness of members ; so they take minds and similitudes of their operations . but , by the way , i would have them answer this question . our minds and souls are spiritual things . if our corporal ears be stopped , what can they hear or conceive of any external wisdom ? and truly , a man of such a constitution of body , as they imagine of these spirits , which make themselves , &c. were of far more excellent substance , &c. than the bodies of them that god made in paradise ; and so the devils workman-ship should exceed the handy-work of god the father and creator of all things . chap. ii. of bawdy incubus and succubus , and whether the action of venery may be performed between witches and devils , and when witches first yielded to incubus . heretofore ( they say ) incubus was fain to ravish women against their wils , until anno . but now since that time , witches consent willingly to their desires : insomuch as some one witch exercised that trade of lechery with incubus twenty or thirty dayes together , as was confessed by forty and eight witches burned at ravenspurge . but what goodly fellows incubus begeteth upon these witches , is proved by thomas of aquine , bodin , m. mal. hyperuis , &c. this is proved , first , by the devils cunning , in discerning the difference of the seed which falleth from men . secondly , by his understanding of the aptness of the women for the receipt of such seed . thirdly , by his knowledge of the constellations , which are friendly to such corporal effects . and lastly , by the excellent complexion of such as the devil maketh choice of , to beget such notable personages upon , as are the causes of the greatness and excellency of the child thus begotten . and to prove that such bawdy doings , betwixt the devil and witches , is not fained , s. augustine is alledged , who saith , that all superstitious arts had their beginning of the pestiferous society betwixt the devil and man. wherein he saith truly ; for that in paradise , betwixt the devil and man , all wickedness was so contrived , that man ever since hath studied wicked arts ; yea , and the devil will be sure to be at the middle , and at both ends of every mischief . but that the devil ingendreth with a woman , in manner and form as is supposed , and naturally begetteth the wicked , neither is it true , nor augustines meaning in this place . howbeit m. mal. proceedeth , affirming , that all witches take their beginning from such filthy actions , wherein the devil , in likeness of a pretty wench , lyeth prostitute as succubus to the man , and retaining his nature and seed , conveyeth it unto the witch , to whom he delivereth it as incubus . wherein also is refuted the opinion of them that hold a spirit to be unpalpable , m. mal. saith , there can be rendred no infallible rule , though a probable distinction may be set down , whether incubus , in the act of venery , do alwayes power seed out of his assumed body : and this is the distinction , either she is old and barren , or young and pregnant . if she be barren , then doth incubus use her without decision of seed ; because such seed should serve for no purpose . and the devil avoideth superfluity as much as he may ; and yet for her pleasure and condemnation together , he goeth to work with her . but by the way , if the devil were so compendious , what should he need to use such circumstances , even in these very actions , as to make these assemblies , conventicles , ceremonies , &c. when he hath already bought their bodies , and bargained for their souls ? or what reason had he , to make them kill so many infants , by whom he rather loseth than gaineth any thing ; because they are , so far as either he or we know , in better case than we of riper years , by reason of their innocency ? well , if she be not past children , then stealeth he seed away ( as hath been said ) from some wicked man being about that lecherous business , and therewith getteth young witches upon the old . and note , that they affirm , that this business is better accomplished with seed thus gathered , than that which is shed in dreams , through superfluity of humors : because that is gathered from the virtue of the seed generative . and if it be said , that the seed will wax cold by the way , and so lose his natural heat , and consequently the vertue : m. mal. danaeus , and the rest do answer , that the devil can so carry it , as no heat shall go from it , &c. furthermore , old witches are sworn to procure as many young virgins for incubus as they can , whereby in time they grow to be excellent bawds : but in this case the priest playeth incubus . for you should find , that confession to a priest , and namely this word benedicit , driveth incubus away , when ave maries , crosses , and all other charmes fail . chap. iii. of the devils visible and invisible dealing with witches in the way of lechery . but as touching the devils visible or invisible execution of lechery , it is written , that to such witches , as before have made a visible league with the priest , ( the devil i should say ) there is no necessity that incubus should appear invisible : marry to the standers-by he is for the most part invisible . for proof hereof , james sprenger and institor affirm , that many times witches are seen in the fields and woods prostituting themselves uncovered and naked up to the navil , wagging and moving their members in every part , according to the disposition of one being about that act of concupiscence , and yet nothing seen of the beholders upon her ; saving , that after such a convenient time as is required about such a piece of work , a black vapor , of the length and bigness of a man , hath been seen , as it were , to depart from her , and to ascend from that place . nevertheless , many times the husband seeth incubus making him cuckhold , in the likeness of a man , and sometimes striketh off his head with his sword : but because the body is nothing but air : it closeth together again : so as , although the good-wife be sometimes hurt thereby ; yet she maketh him believe he is mad or possessed , and that he doth he knoweth not what . for she hath more pleasure and delight ( they say ) with incubus that way , than with any mortal man ; whereby you may perceive that spirits are palpable . chap. iv. that the power of generation is both outwardly and inwardly impeached by witches , and of divers that had their genitals taken from them by witches , and by the same means again restored . they also affirm , that the virtue of generation is impeached by witches , both inwardly , and outwardly : for , intrinsecally they repress the courage , and they stop the passage of the mans seed , so as it may not descend to the vessels of generation : also they hurt extrinsecally , with images , hearbs , &c. and to prove this true , you shall hear certain stories out of m. mal. worthy to be noted . a young priest at mespurge , in the diocess of constance , was bewitched , so as he had no power to occupy any other or mo women than one : and to be delivered out or that thraldom , sought to flie into another countrey , where he might use that priestly occupation more freely ; but all in vain ; for evermore he was brought as far backward by night , as he went forward in the day before ; sometimes by land , sometimes in the air , as though he flew . and if this be not true , i am sure that james sprenger doth lie . for the further confirmation of our belief in incubus , m. mal. citeth a story of a notable matter executed at ravenspurge , as true and as cleanly as the rest . a young man lying with a wench in that town ( saith he ) was fain to leave his instruments of venery behind him , by means of that prestigious art of witchcraft , so as in that place nothing could be seen or felt but his plain body . this young man was willed by another witch , to go to her whom he suspected , and by fair or foul means to require her help : who soon after meeting with her , intreated her fair , but that was in vain ; and therefore he caught her by the throat , and with a towel strangled her , saying , restore me my tool , or thou shalt die for it : so as she being swoln and black in the face , and through his boisterous handling ready to die , said , let me go , and i will help thee : and whilest he was losing the towel , she put her hand into his cod-piece , and touched the place , saying , now hast thou they desire : and even at that instant he felt himself restored . item , a reverend father , for his life , holiness , and knowledge notorious , being a fryer of the order and company of spire , reported , that a young man at strift made lamentable moan unto him for the like loss ; but his gravity suffered him not to believe lightly any such reports , and therefore made the young man untruss his cod-piece-point , and saw the complaint to be true and just . whereupon he advised , or rather enjoyned the youth to go to the witch whom he suspected , and with flattering words to intreat her , to be so good unto him , as to restore him his instrument : which by that means he obtained , and soon after returned to shew himself thankful , and told the holy father of his good success in that behalf : but he so believed him , as he would needs be oculatus testis , and made him pull down his breeches , and so was satisfied of the truth and certainty thereof . another young man being in that very taking , went to a witch for the restitution thereof , who brought him to a tree , where she shewed him a nest , and bad him climb up and take it . and being in the top of the tree , he took out a mighty great one , and shewed the same to her , asking her if he might not have the same . nay ( quoth she ) that is our parish priests tool , but take any other which thou wilt . and it is there affirmed , that some have found and some of them in one nest , being there preserved with provender , as it were at the rack and manger , with this note , wherein there is no contradiction ( for all must be true that is written against witches ) that if a witch deprive one of his privities , it is done only by prestigious means , so as the senses are but illuded . marry , by the devil it is really taken away , and in like sort restored . these are no jests , for they be written by them that were and are judges upon the lives and deaths of those persons . chap. v. of bishop sylvanus his lechery opened and covered again . how maids having yellow hair are most combered with incubus . how marryed men are bewitched to use other mens wives , and to refuse their own . you shall read in the legend , how in the night-time incubus came to a ladies bed-side , and made hot love unto her : whereat she being offended , cryed out so loud , that company came and found him under her bed in the likeness of the holy bishop sylvanus , which holy man was much defamed thereby , until at the length this infamy was purged by the confession of a devil made at s. jeroms tombe . o excellent piece of witchcraft wrought by sylvanus ! item , s. christine would needs take unto her another maids incubus , and lie in her room : and the story saith , that she was shrewdly accloyed . but she was a shrew indeed , that would needs change beds with her fellow , that was troubled every night with incubus , and deal with him her self . but here the inquisitors note may not be forgotten , to wit , that maids having yellow hair , are most molested with this spirit . also , it is written in the legend , of s. bernard , that a pretty wench that had had the use of incubus his body by the space of six or seven years in aquitania ( being belike weary of him , for that he waxed old ) would needs go to s. bernard another while : but incubus told her , that if she would so forsake him , being so long her true lover , he would be revenged upon her , &c. but , befal what would , she went to s. bernard , who took her his staffe , and bad her lay it in the bed beside her . and indeed the devil fearing the bed-staffe , or that s. bernard lay there himself , durst not approach into her chamber that night : what he did afterwards , i am uncertain . marry you may find other circumstances hereof , and many other like bawdy lies in the golden legend . but here again , we may not forget the inquisitors note , to wit ; that many are so bewitched , that they cannot use their own wives , but any other bodies they may well enough away withal . which witchcraft is practised among many bad husbands , for whom it were a good excuse to say they were bewitched . chap. vi. how to procure the dissolving of bewitched love , also to enforce a man ( how proper soever he be ) to love an old hag : and of a bawdy trick of a priest in gelderland . the priests say , that the best cure for a woman thus molested , next to confession , is excommunication . but to procure the dissolving of bewitched and constrained love , the party bewitched must make a jakes of the lovers shoe . and to enforce a man , how proper soever he be , to love an old hag , she giveth unto him to eat ( among other meats ) her own dung : and this way an old witch made three abbats of one house successively to die for her love , as she her self confessed , by the report of m. mal. in gelderland a priest perswaded a sick woman that she was bewitched , and except he might sing a mass upon her belly , she could not be holpen : whereupon she consented , and lay naked on the alter whilst he sung mass , to the satisfying of his lust ; but not to the release of her grief . other cures i will speak of in other places more civil : howbeit , certain miraculous cures , both full of bawdery and lies , must either have place here , or none at all . chap. vii . of divers saints and holy persons , which were exceeding bawdy , and lecherous , and by certain miraculous means became chast . cassianus writeth , that s. syren being of body very lecherous , and of mind wonderful religious , fasted and prayed , to the end in holy might be reduced miraculously to chastity . at length came an angel unto him by night , and cut out of his flesh certain kernels , which were the sparks of concupiscence ; so as afterwards he never had any more motions of the flesh . it is also reported , that the abbot equiciu , being naturally as unchast as the other , fell to his beads so devoutly , for recovery of honesty , that there came an angel unto him in an apparation that seemed to geld him ; and after that ( forsooth ) he was as chast as though he had never a stone in his breech ; and before that time being a ruler over monks , he became afterwards a governour over nuns . even as it is said helias the holy monk gathered thirty virgins into a monastery , over whom he ruled and reigned by the space of two years , and grew so proud and hot in the cod-piece , that he was fain to forsake his holy house , and flie to a desert , where he fasted and prayed two dayes , saying , lord quench my hot lecherous humors , or kill me : whereupon in the night following , there came unto him three angels , and demanded of him why he forsook his charge : but the holy man was ashamed to tell them . howbeit , they asked him further , saying , wilt thou return to these damsels , if we free thee from all concupiscence ? yea ( quoth he ) with all my heart . and when they had sworn him solemnly so to do , they took him up , and gelded him ; and one of them holding his hands , and another his feet , the third cut out his stones : but the story saith , it was not so ended , but in a vision ; which i believe , because within five dayes he returned to his minions , who pitteously mourned for him all this while , and joyfully embraced his sweet company at his return . the like story doth nider write of thomas , whom two angels cured of that lecherous disease ; by putting about him a girdle , which they brought down with them from heaven . chap. viii . certain popish and magical cures , for them that are bewitched in their privities . for direct cure to such as are bewitched in the privy members , the first and special , is confession ; then follow in a row , holy-water , and those ceremonial trumperies , ave maries , and all manner of crossings ; which are all said to be wholesome , except the witchcraft be perpetual , and in that case the wife may have a divorse of course . item , the eating of a haggister or pie helpeth one bewitched in that member . item , the smoak of a tooth of a dead man. item , to annoint a mans body over with the gall of a crow . item , to fill a quill with quick-silver , and lay the same under the cushion , where such a one sitteth , or else to put it under the threshold of the door of the house or chamber where he dwelleth . item , to spit into your own bosome , if you be so bewitched , is very good . item , to piss through a wedding-ring . if you would , know who is hurt in his privities by witchraft , and who otherwise is therein diseased : hostiensis answereth , but so as i am ashamed to english it , and therefore have here set down his experiment in latine , quando virgo nullatenus movetur , & nunquam potuit cognoscere ; hoc est signum frigiditatis : sed quando movetur & erigitur , perficere autem non potest , est signum maleficii . but sir tho. moore hath such a cure in this matter , as i am ashamed to write , either in latin or english ; for , in filthy bawdery , it passeth all the tales that ever i heard : but that is rather a medicine to procure generation , then the cure of witchcraft , though it serve both turnes . item , when ones instrument of venery is bewitched , certain characters must be written in virgin-parchment , celebrated and holyed by a popish priest ; and thereon also must the psalm be written , and bound ad viri fascinati coxam . item , one katharine loe ( having a husband not so readily disposed that way as she wished him to be ) made a waxen image of the likeness of her husbands bewitched member , and offered it up at st. anthonies altar ; so as , through the holiness of the mass , it might be sanctified , to be more couragious ; and of better disposition and ability , &c. chap. ix . a strange cure done to one that was molested with incubus . now being wearied with the rehearsal of so many lecheries , most horrible , and very filthy and fabulous actions and passions of witches , together with the spirit incubus : i will end with a true story taken out of jason pratensis , which , though it be rude , yet it is not altogether so unclean as the rest . there came ( saith he ) of late a mass-priest unto me , making pitteous moan , and saying , that if i holpe him not , he should be undone , and utterly overthrown ; so great was his infirmity ; for ( saith he ) i was wont to be fair and fat , and of an excellent complexion ; and lo how i look , being now a very ghost consisting of skin and bone , &c. what is the matter ( quoth jason ? ) i will shew you sir , said the priest : there cometh unto me , almost every night , a certain woman , unknown unto me , and lyeth so heavy upon my breast , that i cannot fetch my breath , neither have any power to cry , neither do my hands serve me to shove her away , nor my feet to go from her . i smild ( quoth jason ) and told him that he was vexed with a disease called incubus , or the mare , and the residue was phantasie and vain imagination . nay ( said the priest ) it cannot be so ; for by our blessed lady , i tell you nothing but that which waking i saw with mine eyes , and felt with mine hands ; i see her when she cometh upon me , and strive to repel her ; but i am so infeebled that i cannot ; and for remedy i have run about from place to place , but no help i could get : at length i went to an old fryer that was counted an odd fellow , and thought to have had help at his hands ; but the devil a whit had i of him , saving , that for remedy , he willed me to pray to god ; whom , i am sure , i wearied with my tedious prayers long before . then went i unto an old woman , quoth the priest , who was said to be a cunning witch ; and she willed me , that the next morning , about the dawning of the day , i should piss , and immediately should cover the piss-pot , or stop it with my right nether-stock , and before night the witch should come to visit me . and although , quoth he , the respect of mine orders somewhat terrified me from the execution of her advise ; yet my necessities divers wayes , and specially my pains , moved me to make tryal of her words : and , by the mass , quoth the priest , her words fell out as sure as a club ; for a witch came to my house , and complained of a grief in her bladder , and that she could not piss . but i could neither by fair nor foul means obtain at her hands , that she would leave molesting me by night ; but she keepeth her old custome , determining by these filthy means to dispatch me . i could hardly , said jason , reclaim him from this mad humor ; but by that time he had been with me three or four times , he began to comfort himself , and at last perceiving it , he acknowledged his disease , and recovered the same . chap. x. a confutation of all the former follies touching incubus , which by examples and proofs of like stuffe is shewed to be flat knavery , wherein the carnal copulation with spirits is overthrown . thus are lecheries covered with the cloke of incubus and witchcraft , contrary to nature and verity : and with these fables is maintained an opinion , that men have been begotten without carnal copulation , as hyperius , and others write that merlin was , an. . specially to excuse and maintain the knaveries and lecheries of idle priests , and bawdy monks , and to cover the shame of their lovers and concubines . and alas ! when great learned men have been so abused , with the imagination of incubus his carnal society with women , misconstruing the scriptures , to wit , the place in gen. . to the seducing of many others ; it is the lesse wonder , that this error hath passed so generally among the common people . but to use few words herein , i hope you understand that they affirm and say , that incubus is a spirit , and i trust you know that a spirit hath no flesh nor bones , &c. and that he neither doth eat nor drink . indeed your gran-dames maids were wont to set a bowl of milk before him and his cousin robin goodfellow , for grinding of malt or mustard , and sweeping the house at midnight : and you have also heard , that he would chafe exceedingly , if the maid or good-wife of the house , having compassion of his nakedness , laid any clothes for him , besides his mess of white bread and milk , which was his standing fee. for in that case he saith , what have we here ? hemton hamten , here will i never more tread nor stampen . but to proceed in this confutation . where there is no meat eaten , there can be no seed which thereof is gendred ; although it be granted , that rohin could both eat aed drink , as being a cousening idle fryer , or some such rogue , that wanted nothing either belonging to lechery or knavery , &c. item , where the genital members want , there can be no lust of the flesh : neither doth nature give any desire of generation , where there is no propagation or succession required . and as spirits cannot be grieved with hunger , so can they not be inflamed with lusts . and if men should live ever , what needed succession or heirs ? for that is but an ordinance of god , to supply the place , the number , the world , the time , and specially to accomplish his will. but the power of generation consisteth not only in members , but chiefly of vital spirits , and of the heat ; which spirits are never in such a body as incubus hath , being but a body assumed , as they themselves say . and yet the most part of writers herein affirm , that it is a palpable and visible body , though all be phansies and fables that are written hereupon . chhp. xi . that incubus is a natural disease : with remedies for the same : besides magical cures herewithal expressed . but in truth , this incubus is a bodily disease ( as hath been said ) although it extend unto the trouble of the mind , which of some is called the mare , oppressing many in their sleep so sore , as they are not able to call for help , or stir themselves under the burthen of that heavy humor ; which is ingendred of a thick vapor proceeding from the crudity and rawness in the stomach : which ascending up into the head , oppresseth the brain , insomuch as many are infeebled thereby , as being nightly haunted therewith . they are most troubled with this disease , that being thereunto subject , lie right upward ; so as , to turn and lie on the one side , is present remedy . likewise , if any hear the groaning of the party , speak unto him , so as he wake him , he is presently relieved . howbeit , there are magical cures for it ; as for example : s. george , s. george , our ladies knight , he walkt by day , so did he by night : until such time as he her found , he her beat , and he her bound , until her troth she to him plight , he would not come to her that night . whereas s. george our ladies knight , was named three times s. george . item , hang a stone over the afflicted persons bed , which stone hath naturally such a hole in it , as wherein a string may be put through it , and so be hanged over the diseased or bewitched party ; be it man , woman , or horse . item , you shall read in m. malefic . that excommunication is very notable , and better than any charme for this purpose . there are also other verses and charms for this disease devised , which is the common cloak for the ignorance of bad physitians . but leonard fuchsius in his first book and chapter , doth not only describe this disease , and the causes of it ; but also setteth down very learnedly the cure thereof , to the utter confusion of the witchmongers folly in this behalf . hyperius being much bewitched and blinded in this matter of witchcraft , hovering about the interpretation of genesis . from whence the opinion of incubus and succubus is extorted , viderunt filii dei filias hominum , quod elegantes essent , acceperunt sibi in uxores ex omnibus , quas elegerant , &c. seemeth to maintain upon hear-say , that absurd opinion ; and yet in the end is driven to conclude thus , to wit , of the evil spirits incubus and succubus there can no firm reason or proof be brought out of scripture , using these very words , hae ut probabilia dicta sunto , quandoquidem scripturarum praesidio hac in causa destituimur . as if he should say , take this as spoken probably ; to wit , by humane reason , because we are destitute of scriptures to maintain the goodness of the cause . tertullian and sulpitius severus do interpret filios dei in that plate to be angels , or evil spirits , and to have been enamored with the beauty of those wenches , ; and finally , begat gyants by them . which is throughly confuted by chrysostome , hom. , in gen. but specially by the circumstance of the text . chap. xii . the censure of g. chaucer upon the knavery of incubus . now will i ( after all this long discourse of abominable cloked knaveries ) here conclude with certain of g. chaucers verses , who as he smelt out the absurdities of popery , so found he the priests knavery in this matter of incubus , and ( as the time would suffer him ) he derided their folly and falshood in this wise : for now the great charity and prayers of limitors and other holy fryers , that searchen every land and every stream , as thick as motes in the sun-beam , blissing halls , kitchens , chambers and bowers , cities , borroughs , castles and high-towers , thropes , barnes , sheep-pens , and daries , this maketh that there been now no fairies ; for there as wont to walken was an elfe , there walketh now the limitor himself , in under meals , and in mornings , and saith his mattens and his holy things as he goeth in his limitation ; women may go safely up and down , in every bush , and under every tree , there is none other incubus but he , &c. book v. chap. i. of transformations , ridiculous examples brought by the adversaries for the confirmation of their foolish doctrine . now , that i may with the very absurdities , contained in their own authors , and even in their principal doctors , and last writers , confound them that maintain the transubstantiations of witches : i will shew you certain proper stuffe , which bodin ( their chief champion of this age ) hath gathered out of m. mal. and others , whereby he laboureth to establish this impossible , incredible , and supernatural , or rather unnatural doctrine of transubstantiation . first , as touching the devil ( bodin saith ) that he doth most properly and commonly transform himself into a goat , confirming that opinion by the and of esay ; where there is no one tittle sounding to any such purpose . howbeit , he sometimes alloweth the devil the shape of a blackmoor , and , as he saith , he used to appear to mawd cruse , kate darey , and jone harviller . but i marvel , whether the devil createth himself , when he appeareth in the likeness of a man ; or whether god createth him , when the devil wisheth it . as for witches , he saith , they specially transsubstantiate themselves into wolves , and them whom they bewitch into asses ; though else-where he differ somewhat herein from himself . but though he affirm , that it may be naturally brought to pass , that a girl shall become a boy ; and that any female may be turned into a male ; yet , he saith , the same hath no affinity with lycanthropia ; wherein , he saith also , that men are wholly transformed , and citeth infinite examples hereof . first , that one garner , in the shape of a wolfe , killed a girl of the age of twelve years , and did eat up her arms and legs , and carryed the rest home to his wife . item , that peter burget , and michael worden , having turned themselves with ointment into wolves , killed , and finally did eat up an infinite number of people . which lie wievers doth sufficiently confute . but until you see and read that , consider whether peter could eat raw flesh without surfetting , specially flesh of his own kind . item , that there was an arrow shot into a wolves thigh , who afterwards being turned into his former shape of a man , was found in his bed , with the arrow in his thigh , which the archer that shot it knew very well . item , that another being lycanthropus in the form of a wolf , had his wolves feet cut off , and in a moment he became a man without hands or feet . he accuseth also one of the highest princes in christendom , even of late dayes , to be one of those kind of witches , so as he could , when he list , turn himself to a wolf , affirming , that he was espyed , and oftentimes seen to perform that villany , because he would be counted the king of all witches . he saith , that this transubstantiation is most common in greece , and throughout all asia , as merchant strangers have reported to him . for anno dom. . when sultan-solimon reigned , there was such force and multitude of these kind of wolves in constantinople , that the emperour drave together in one flock of them , which departed out of the city in the presence of all the people . to perswade us the more throughly herein , he saith , that in livonia , yearly ( about the end of december ) a certain knave or devil warneth all the witches in the countrey to come to a certain place ; if they fail , the devil cometh and whippeth them with an iron rod , so as the print of the lashes remains upon their bodies for ever . the captain witch leadeth the way through a great pool of water ; many millions of witches swim after . they are no sooner passed through that water , but they are all transformed into wolves , and fly upon , and devour both men , women , cattel , &c. after twelve dayes they return through the same water , and so receive humane shape again . item , that there was one bajanus a jew , being the son of simeon , which could , when he list , turn himself into a wolf ; and by that means could escape the force and danger of a whole army of men . which thing ( saith bodin ) is wonderful : but yet ( saith he ) it is much more marvellous , that men will not believe it . for many poets affirm it , yea , and if you look well into the matter ( saith he ) you shall find it easie to do . item , he saith , that as natural wolves persecute beasts ; so do these magical wolves devour men , women and children . and yet god saith to the people , i trow , and not to the cattel of israel , if you observe not my commandements , i will send among you the beasts of the field , which shall devour both you and your cattel . item , i will send the teeth of beasts upon you . where is bodins distinction now become ? he never saith , i will send witches in the likeness of wolves , &c. to devour you or your cattel . nevertheless , bodin saith , it is a clear case , for the matter was disputed upon before pope leo the seventh , and by him all the matters were judged possible : and at that time , saith he , were the transformations of lucian and apuleius made canonical . furthermore , he saith , that through this art they are so cunning that no man can apprehend them , but when they are asleep . item , he nameth another witch , that , as m. mal. saith , could not be caught , because he would transform himself into a mouse , and run into every little hole , till at length he was killed coming out of the hole of a jam in a window , which indeed is as possible , as a camel to go through a needles eye . item , he saith , that divers witches at vernon , turned themselves into cats , and both committed and received much hurt . but at argentine there was a wonderful matter done , by three witches of great wealth , who transforming themselves into three cats , assaulted a faggot-maker ; who having hurt them all with a faggot-stick , was like to have been put to death . but he was miraculously delivered , and they worthily punished ; as the story saith from whence bodin had it . after a great many other such beastly fables , he inveyeth against such physitians as say that lycanthropia is a disease , and a transformation . item , he maintaineth , as sacred and true , all homers fables of circe and ulysses his companions : inveying against chrysostome , who rightly interpreteth homers meaning to be , that ulysses his people were by the harlot circe made in their brutish manners to resemble swine . but least some poets fables might be thought lyes ( whereby the witchmongers arguments should quail ) he maintaineth for true the most part of ovids metamorphosis , and the greatest absurdities and impossibilities in all that book ; marry he thinketh some one tale therein may be fained . finally , he confirmeth all these toyes by the story of nebuchadnezzar . and because ( saith he ) nebuchadnezzar continued seven years in the shape of a beast ; therefore may witches remain so long in the form of a beast ; having in all the mean time , the shape , hair , voice , strength , agility , swiftness , food and excrements of beasts , and yet reserve the minds and souls of women or men. howbeit , st. augustine ( whether to confute or confirm that opinion judge you ) saith , non est credendum , humanum corpus daemonum arte vel potestate in bestialia lineamenta converti posse : we may not believe that a mans body may be altered into the lineaments of a beast , by the devils art or power . item , bodin saith , that the reason why witches are most commonly turned into wolves , is , because they usually eat children , as wolves eat cattle . item , that the cause why other are truly turned into asses , is , for that such have been desirous to understand the secrets of witches . why witches are turned into cats , he alledgeth no reason , and therefore ( to help him forth with that paraphrase ) i say , that witches are curst queans , and many times scratch one another , or their neighbours by the faces , and therefore perchance are turned into cats . but i have put twenty of these witchmongers to silence with this one question ; to wit , whether a witch that can turn a woman into a cat , &c. can also turn a cat into a woman ? chap. ii. absurd reasons brought by bodin , and such others , for confirmation of transformations . these examples and reasons might put us in doubt , that every asse , wolf , or cat that we see , were a man , a woman , or a child . i marvel that no man useth this distinction in the definition of a man. but to what end should one dispute against these creations and recreations ; when bodin washeth away all our arguments with one word , confessing that none can create any thing but god ; acknowledging also the force of the canons , and embracing the opinions of such divines as write against him in this behalf ? yea , he doth now ( contrary to himself elsewhere ) affirm , that the devil cannot alter his form . and lo , this is his distinction , non essentialis forma ( id est ratio ) sed figura solum permutatur : the essential form ( to wit , reason ) is not changed , but the shape or figure , and thereby he proveth it easie enough to create men or beasts with life , so as they remain without reason . howbeit , i think it is an easier matter , to turn bodines reason into the reason of an asse , than his body into the shape of a sheep ; which be saith is an easie matter ; because lots wife was turned into a stone by the devil . whereby he sheweth his gross ignorance . as though god that commanded lot upon pain of death not to look back , who also destroyed the city of sodome at that instant , had not also turned her into a salt stone . and as though all this while god had been the devils drudge , to go about this business all the night before , and when a miracle should be wrought , the devil must be fain to do it himself . item , he affirmeth , that these kind of tranfigurations are more common with them in the west parts of the world , then with us here in the east . howbeit , this note is given withal , that that is meant of the second persons , and not of the first ; to wit , of the bewitched , and not of the witches . for they can transform themselves in every part of the world , whether it be east , west , north , or south . marry , he saith , that spirits and devils vex men most in the north-countries , as norway , finland , &c. as in the western islands , as in the west - india ; but among the heathen specially , and wheresoever christ is not preached . and that is true , though not in so foolish , gross , and corporal a sense as bodin taketh it . one notable instance of a witches cunning in this behalf touched by bodin in the chapter aforesaid , i thought good in this place to repeat : he taketh it out of m. mal. which tale was deliverd to sprenger by a knight of the rhodes , being of the order of st. johns at jerusalem , and it followeth thus . chap. iii. of a man turned into an asse , and returned again into a man , by one of bodin's witches : s. augustines opinion thereof . it happened in the city of salamin , in the kingdom of cyprus ( wherein is a good haven ) that a ship loaden with merchandize stayed there for a short space : in the mean time , many of the soldiers and marriners went to shoar , to provide fresh victuals ; among which number , a certain english man , being a sturdy young fellow , went to a womans house , a little way out of the city , and not far from the sea side , to see whether she had any egs to sell : who perceiving him to be a lusty young fellow , a stranger , and far from his countrey ( so as upon the losse of him there would be the less miss or inquiry ) she considered with her self how to destroy him , and willed him to stay there a while , she went to fetch a few egs for him : but she tarryed long , so as the young man called unto her , desiring her to make haste , for he told her that the tide would be spent , and by that means the ship would be gone , and leave him behind : howbeit , after some detracting of time , she brought him a few egs , willing him to return to her , if the ship were gone when he came . the young fellow returned towards the ship : but before he went abroad , he would needs eat an egge or twain to satisfie his hunger , and within short space he became dumb and out of his wits , as he afterwards said . when he would have entered into the ship , the marriners beat him back with a cudgel , saying , what a murren lacks the asse ? whither the devil will this asse ? the asse or young man , i cannot tell by which name i should tearm him , being many times repelled , and under-standing their words that called him asse , considering that he could speak never a word , and yet could understand every body ; he thought that he was bewitched by the woman , at whose house he was . and therefore , when by no means he could get into the boat , but was driven to tarry and see her departure ; being also beaten from place to place , as an asse , he remembred the witches words , and the words of his own fellows that called him asse , and returned to the wiches house , in whose service he remained by the space of three years , doing nothing with his hands all that while , but carryed such burthens as she laid on his back ; having only this comfort , that although he were reputed an asse among strangers and beasts , yet that both this witch , and all other witches knew him to be a man. after three years were passed over , in a morning betimes he went to town before his dame ; who upon some occasion , of like to make water , stayed a little behind : in the mean time , being near to a church , he heard a little saccaring bell ring , to the elevation to a morrow mass , and not daring to go into the church , least he should have been beaten and driven out with cudgels , in great devotion he fell down in the church-yard , upon the knees of his hinder legs , and did lift his forefeet over his head , as the priest doth hold the sacrament at the elevation . which prodigious sight , when certain merchants of genua espyed , and with wonder beheld ; anon cometh the witch with a cudgel in her hand , beating forth the asse . and because , as it hath been said , such kinds of witchcrafts are very usual in those parts , the merchants aforesaid made such means as both the asse and witch were attached by the judge : and she being examined and set upon the rack , confessed the whole matter , and promised that if she might have liberty to go home , she would restore him to his old shape ; and being dismissed , she did accordingly : so as , notwithstanding , they apprehended her again , and burned her , and the young man returned into his countrey with a joyful and merry heart . upon the advantage of this story m. mal. bodin , and the residue of the witchmongers triumph ; and specially because s. augustine subscribeth thereunto ; or at the least to the very like . which , i must confess , i find too common in his books , insomuch as i judge them rather to be foisted in by some fond papist or witchmonger , then so learned a mans doings . the best is , that he himself is no eye-witness to any of those his tales , but speaketh only by report , wherein he uttereth these words , to wit , that it were a point of great incivility , &c. to discredit so many and so certain reports . and in that respect he justifieth the corporal transfigurations of ulysses his mates , through the witchcraft of circes : and that foolish fable of praestantius his father , who , he saith , did eat provender and hay among other horses , being himself turned into an horse . yea , he verifieth the starkest lie that ever was invented , of the two alewives that used to transform all their guests into horses , and to fell them away at markets and fairs . and therefore i say with cardanus , that how much agustine saith he hath seen with his eyes , so much i am content to believe . howbeit , s. augustine concludeth against bodin ; for he affirmeth these transubstantiations to be but fantastical , and that they are not according to the verity , but according to the appearance : and yet i cannot allow of such appearances made by witches , or yet by devils ; for i find no such power given by god to any creature . and i would know of s. augustine , what became of them , whom bodin's transformed wolves devoured ? but o quam credula mens hominis , & crectae fabulis aures ! englished by abraham fleming : good lord ! how light of credit is the wavering mind of man ! how unto tales and lies his ears attentive all they can ? general councels , and the popes canons , which bodin so regardeth , do condemn and pronounce his opinions in this behalf to be absurd , and the residue of witchmongers , with himself in the number , to be worse than infidels . and these are the very words of the canons , which elsewhere i have more largely repeated ; whosoever believeth , that any creature can be made or changed into better or worse , or transformed into any other shape , or into any other similitude , by any other than by god himself , the creator of all things ; without all doubt is an infidel , and worse than a pagan : and therewithal this reason is rendred , to wit , because they attribute that to a creature , which only belongeth to god the creator of all things . chap. iv. a summary of the former fable , with a refutation thereof , after due examination of the same . concerning the verity or probability of this enterlude , betwixt bodin , m. mal. the witch , the asse , the mass , the merchants , the inquisitors , the tormentors , &c. first , i wonder at the miracle of transubstantiation : secondly , at the impudency of bodin , and james sprenger , for affirming so gross a lie , devised belike by the knight of the rhodes , to make a fool of sprenger , and an asse of bodin : thirdly , that the asse had no more wit than to kneel down and hold up his forefeet to a piece of starch or flowre , which neither would , nor could , nor did help him : fourthly , that the mass could not reform that which the witch transformed : fiftly , that the merchants , the inquisitors , and the tormentors , could not either severally or joyntly do it , but refer the matter to the witches courtesie and good pleasure . but where was the young mans own shape all these three years , wherein he was made an asse ? it is a certain and general rule , that two substantial forms cannot be in one subject simul & semel , both at once , which is confessed by themselves . the form of the beast occupied some place in the air , and so i think should the form of a man do also : for to bring the body of a man , without feeling , into such a thin airy nature , as that it can neither be seen nor felt , it may well be unlikely , but it is very impossible ; for the air is inconstant , and continueth not in one place : so as this airy creature would soon be carried into another region , as elsewhere i have largely proved , but indeed our bodies are visible , sensitive , and passive , and are indued with many other excellent properties , which all the devils in hell are not able to alter ; neither can one hair of our head perish , or fall away , or be transformed , without the special providence of god almighty . but to proceed unto the probability of this story . what luck was it , that this young fellow of england , landing so lately in those parts , and that old woman of cyprus , being both of so base a condition , should both understand one anothers communication ; england and cyprus being so many hundred miles distant , and their languages so far differing ? i am sure in these dayes , wherein traffick is more used , and learning in more price ; few young or old mariners in this realm can either speak or understand the language spoken at salamim in cyprus , which is a kind of greek ; and as few old women there can speak our language . but bodin will say , you hear , that at the inquisitors commandement , and through the tormentors correction , she promised to restore him to his own shape : and so she did , as being thereunto compelled . i answer , that as the whole story is an impious fable ; so this assertion is false , and disagreeable to their own doctrine , which maintaineth , that the witch doth nothing but by the permission and leave of god. for if she could do or undo such a thing at her own pleasure , or at the commandement of the inquisitors , or for fear of the tormentors , or for love of the party , or for remorse of conscience : then is it not either by the extraordinary leave , nor yet by the like direction of god ; except you will make him a confederate with old witches . i for my part wonder most , how they can turn and tosse a mans body so , and make it smaller and greater to wit , like a mouse , or like an asse , &c. and the man all this while to feel no pain . and i am not alone in this maze : for danaeus , a special maintainer of their follies , saith , that although augustine and apulcius do write very credibly of these matters ; yet will he never believe , that witches can change men into other formes , as asses , apes , wolves , bears , mice , &c. chap. v. that the body of a man cannot be turned into the body of a beast by a witch , is proved by strong reasons , scriptures , and authorities . but was this man an asse all this while ? or , was this asse a man ? bodin saith ( his reason only reserved ) he was truly transubstantiated into an asse ; so as there must be no part of a man , but reason , remaining in this asse : and yet hermes trismegistus thinketh he hath good authority and reason to say , aliud corpus quam humanum non capere animam humanam ; nec fas esse in corpus animae ratione carentis animam rationalem corruere ; that is , an humane soul cannot receive any other than an humane body , nor yet can light into a body that wanteth reason of mind . but s. james saith , the body without the spirit is dead . and surely , when the soul is departed from the body , the life of man is dissolved ; and therefore paul wished to be dissolved , when he would have been with christ . the body of man is subject to divers kinds of agues , sicknesses , and infirmities , whereunto an asses body is not inclined ; and mans body must be fed with bread , &c. and not with hay . bodins asse-headed man must either eat hay or nothing ; as appeareth in the story . man's body also is subject unto death , and hath his dayes numbred . if this fellow had died in the mean time , as his hour might have been come , for any thing the devils , the witch , or bodin knew ; i marvel then what would have become of this asse , or how the witch could have restored him to shape , or whether he should have risen at the day of judgement in an asses body and shape : for paul saith , that that very body which is sown and buried a natural body , is raised a spiritual body . the life of jesus is made manifest in our mortal flesh , and not in the flesh of an asse . god hath endued every man and every thing with his proper nature , substance , form , qualities , and gifts , and directeth their wayes . as for the wayes of an asse , he taketh no such care ; howbeit , they have also their properties and substance several to themselves . for there is one flesh ( saith paul ) of men , another flesh of beasts , another of fishes , another of birds : and therefore it is absolutely against the ordinance of god ( who hath made me a man ) that i should flie like a bird , or swim like a fish , or creep like a worm , or become an asse in shape ; insomuch , as if god would give me leave , i cannot do it ; for it were contrary to his own order and decree , and to the constitution of any body which he hath made . yea , the spirits themselves have their laws and limits prescribed , beyond the which they cannot pass one hairs breadth ; otherwise god should be contrary to himself , which is far from him . neither is gods omnipotency hereby qualified , but the devils impotency manifested , who hath none other power , but that which god from the beginning hath appointed unto him , consonant to his nature and substance . he may well be restrained from his power and will , but beyond the same he cannot pass , as being gods minister , no further but in that which he hath from the beginning enabled him to do : which is , that he being a spirit , may with gods leave and ordinance viciate and corrupt the spirit and will of man ; werein he is very diligent . what a beastly assertion is it , that a man , whom god hath made according to his own similitude and likeness , should be by a witch , turned into a beast ? what an impiety is it to affirm , that an asses body is the temple of the holy ghost ? or , an asse to be the child of god , and god to be his father , as it is said of man ? which paul to the corinthians so divinely confuteth , who saith , that our bodies are the members of christ : in the which , we are to glorifie god , for the body is for the lord , and the lord is for the body . surely he meaneth not for an asses body , as by this time i hope appeareth ; in such wife as bodin may go hide him for shame ; especially when he shall understand , that even into these our bodies , which god hath framed after his own likeness , he hath also breathed that spirit , which bodin saith , is now remaining within an asses body , which god hath so subjected in such servility under the foot of man ; of whom god is so mindful , that he hath made him little lower then angels , yea than himself , and crowned him with glory and worship , and made him to have dominion over the works of his hands , as having put all things under his feet , all sheep and oxen , yea wolves , asses , and all other beasts of the field , the fouls of the air , the fishes of the sea , &c. bodins poet , ovid , whose metamorphosis makes so much for him ; saith , to the overthrow of this phantastical imagination : os homini sublime dedit , coelumque videre jussit , & erectos ad sydera tollere vultus . the effect of which verses is this : the lord did set mans fade so hie , that he the heavens might behold , and look up to the starry skie , to see his wonders manifold . now , if a witch or a devil , can so alter the shape of a man , as contrarily to make him look down to hell , like a beast ; gods works should not only be defaced and disgraced , but his ordinance should be wonderfully altered , and thereby confounded . chap. vi. the witchmongers objections , concerning nebuchadnezzar answered , and their error cerning lycanthropia confuted . malleus maleficarum , bodin , and many other of them that maintain witchcraft , triumph upon the story of nebuchadnezzar as though circes had transformed him with her sorceties into an ox , as she did others into swine , &c. i answer , that he was neither in body nor shape transformed at all , according to their gross imagination ; as appeareth both by the plain words of the text , and also by the opinions of the best interpreters thereof ; but that he was for his beastly government and conditions , thrown out of his kingdom and banished for a time , and driven to hide himself in the wilderness , there in exile to lead his life in a beastly sort , among beasts of the field , and fowles of the air ( for by the way i tell you it appeareth by the text , that he was rather turned into the shape of a fowl than of a beast ) until he rejecting his beastly conditions , was upon his repentance and amendment called home , and restored unto his kingdom . howbeit , this ( by their confession ) was neither devils nor witches doing ; but a miracle wrought by god , whom alone i acknowledge to bring to pass such works at his pleasure . wherein i would know what our witch-mongers have gained . i am not ignorant that some write , that after the death of nebuchadnezzar , his son evilmerodath gave his body to the ravens to be devoured , least afterwards his father should arise from death , who of a beast became a man again . but this tale is meeter to have place in the cabalistical art , to wit , among unwritten verities , than here . to concude , i say that the transformations , which these witch-mongers do so rave and rage upon , is ( as all the learned sort of physitians affirm ) a disease proceeding partly from melancholy , whereby many suppose themselves to be wolves , or such ravening beasts . for lycanthropia is of the ancient physitians called lupina melancholia , or lupina insania . j. wierus declareth very learnedly , the cause , the circumstance , and the cure of this disease . i have written the more herein ; because hereby great princes and potentates , as well as poor women and innocents , have been defamed and accounted among the number of witches . chap. vii . a special objection answered concerning transportations , with the consent of divers writers thereupon . for the maintenance of witches transportations , they object the words of the gospel , where the devil is said to take up christ , and to set him on a pinnacle of the temple , and on a mountain , &c. which if he had done in manner and form as they suppose , it followeth not therefore that witches could do the like ; nor yet that the devil would do it for them at their pleasure ; for they know not their thoughts , neither can otherwise communicate with them . but i answer , that if it were so grossely to be understood , as they imagine it , yet should it make nothing to their purpose : for , i hope , they will not say , that christ had made any ointments , or entred into any league with the devil , and by vertue thereof was transported from out of the wilderness , unto the top of the temple at jerusalem ; or that the devil could have masteries over his body , whose soul he could never lay hold upon , especially when he might ( with a beck of his finger ) have called unto him , and have had the assistance of many legions of angels : neither ( as i think ) will they presume to make christ partaker of the devils purpose and sin in that behalf . if they say , this was an action wrought by the special providence of god , and by his appointment , that the scripture might be fulfilled ; then what gain our witchmongers by this place ? first , for that they may not produce a particular example to prove so general an argument . and again , if it were by gods special providence and appointment , then why should it not be done by the hand of god , as it was in the story of job ? or , if if it were gods special purpose and pleasure , that there should be so extraordinary a matter brought to pass by the hand of the devil ; could not god have given to the wicked angel extraordinary power , and cloathed him with extraordinary shape , whereby he might be made an instrument able to accomplish that matter , as he did to his angel that carryed habacuck to daniel , and to them that he sent to destroy sodome ? but you shall understand , that this was done in a vision , and not in verity of action . so as they have a very cold pull of this place , which is the special piece of scripture alledged of them for their transportations . hear therefore what calvin saith in his commentary upon that place , in these words , the question is , whether christ were carryed aloft indeed , or whether it were but in a vision ? many affirm very obstinately , that his body was truly and really as they say taken up ; because they think it too great an indignity for christ to be made subject to satans illusions . but this objection is easily washed away : for it is no absurdity to grant all this to be wrought through gods permission , or christs voluntary subjection : so long as we yield not to think that he suffered these temptations inwardly , that is to say , in mind or soul . and that which is afterwards set down by the evangelist , where the devil shewed him all the kingdoms of the world , and the glory of the same , and that to be done ( as it is said in luke ) in the twinkling of an eye , doth more agree with a vision , than with a real action : so far are the very words of calvin : which differ not one syllable nor five words from that which i had written therein , before i looked for his opinion in the matter . and this , i hope , will be sufficient to overthrow the assertions of them that lay the ground of their transportations and flying in the air hereupon . he that will say , that these words , to wit , that christ was taken up , &c. can hardly be applyed to a vision , let him turn to the prophesie of ezekiel , and see the self same words used in a vision , saving that where christ is said to be taken up by the devil , ezekiel is taken up , and lifted up , and carryed by the spirit of god , and yet in a vision . but they have less reason that built upon this sandy rock , the supernatural frame of transubstantiation ; as almost all our witching writers do . for sprenger and institor say , that the devil in the likeness of a falcon caught him up ; danaeus saith , it was in the similitude of a man ; others say , of an angel painted with wings ; others , invisible ; ergo , the devil can take ( say they ) what shape he list . but though some may cavil upon the devils transforming of himself ; yet , that either devil or witch can transforme or transubstantiate others , there is no title or colour in the scriptures to help them . if there were authority for it , and that it were past all peradventure , lo , what an easie matter is it to resubstantiate an asse into a man. for bodin saith , upon the word of apuleius , that if the asse eat new roses , anise , or bay-leaves out of spring-water , it will presently return him into a man : which thing sprenger saith may be done , by washing the asse in fair water ; yea , he sheweth an instance , where , by drinking of water an asse was turned into a man. chap. viii . the witchmongers objection concerning the history of job answered . these witchmongers , for lack of better arguments , do many times object job against me ; although there be never a word in that story which either maketh for them , or against me ; insomuch as there is not the name of a witch mentioned in the whole book . but ( i pray you ) what witchmonger now seeing one so afflicted as job , would not say he were bewitched , as job never saith ? for first , there came a messenger unto him , and said , thy oxen were plowing , and thy asses were feeding in their places ; and the sabeant came violently and took them ; yea , they have slain thy servants with the edge of the sword , but i only am escaped to tell thee . and whilest he was yet speaking , another came and said , the fire of god is fallen from heaven , and hath burnt up thy sheep , and thy servants , and devoured them , but i only am escaped alone to tell thee . and whilest he was yet speaking , another came , and said , the chaldeans set out their bands , and fell upon thy camels , and have taken them , and have slain thy servants with the edge of the sword , but i only am escaped alone to tell thee . and whilest he was yet speaking , came another and said , thy sons and thy daughters were eating and drinking wine in their elder brothers house , and behold , there came a great wind from beyond the wilderness , and smote the four corners of the house , which fell upon thy children , and they are dead , and i only am escaped alone to tell thee . besides all this , he was smitten with boiles , from the sole of his foot to the crown of his head . if any man in these dayes called job , should be by the appointment or hand of god thus handled , as this job was , i warrant you that all the old women in the countrey , would be called coram nobis ; warrants would be sent out on every side , publick and private inquiry made , what old women lately resorted to jobs house , or to any of those places where these misfortunes fell . if any poor old woman had chanced within two or three months to have borrowed a courtesie of seasing , or to have fetcht from thence a pot of milk , or had she required some alms , and not obtained it at jobs hand ; there had been argument enough to have brought her to confusion ; and to be more certain to have the right witch apprehended , figures must have been cast , the sive and shears must have been set on work ; yea rather then the witch should escape , a conjurer must have earned a little money , a circle must have been made , and a devil raised to tell the truth ; mother bungy must have been gone unto , and after she had learned her name whom job most suspected , she would have confirmed the suspition with artificial accusations ; in the end , some woman or other must have been hanged for it . but as job said , dominus dedit ; so said he not , diabolus vel lamia , sed dominus abstulit . which agreeth with the tenor of the text , where it is written , that the devil at every of jobs afflictions desired god to lay his hand upon him . insomuch as job imputed no part of his calamity unto devils , witches , nor yet unto conjurers , or their inchanments ; as we have learned now to do . neither sinned he , or did god any wrong , when he laid it to his charge : but we dishonor god greatly , when we attribute either the power or propriety of god the creator unto a creature . calvin saith , we derogate much from gods glory and omnipotency , when we say , he doth but give satan leave to do it : which is ( saith he ) to mock gods justice : and so fond an assertion , that if asses could speak , they would speak more wisely than so : for a temporal judge saith not to the hangman , i give thee leave to hang this offender , but commandeth him to do it . but the maintainers of witches omnipotency , say , do you not see how really and palpably the devil tempted and plagued job ? i answer first , that there is no corporal or visible devil named nor seen in any part of that circumstance ; secondly , that it was the hand of god that did it : thirdly , that as there is no community between the person of a witch , and the person of a devil , so was there not any conference or practise between them in this case . and as touching the communication betwixt god and the devil , behold what calvin saith , writing or rather preaching of purpose upon that place , whereupon they think they have so great advantage ; when satan is said to appear before god , it is not done in some place certain , but the scripture speaketh so to apply it self to our rudeness . certainly the devil in this and such like cases is an instrument to work gods will , and not his own ; and therefore it is an ignorant and an ungodly saying ( as calvin judgeth it ) to affirm , that god doth but permit and suffer the devil : for if satan were so at his own liberty ( saith he ) we should be overwhelmed at a sudden . and doubtless , if he had power to hurt the body , there were no way to resist : for he would come invisibly upon us , and knock us on the heads ; yea he would watch the best and dispatch them , whilest they were about some wicked act . if they say , god commandeth him , no body impugneth them ; but that god should give him leave , i say with calvin , that the devil is not in such favour with god , as to obtain any such request at his hands . and whereas by our witchmongers opinions and arguments , the witch procureth the devil , and the devil asketh leave of god to plague whom the witch is disposed : there is not ( as i have said ) any such corporal communication between the devil and a witch , as witchmongers imagine . neither is god moved at all at satans sute , who hath no such favour or grace with him , as to obtain any thing at his hands . but m. mal. and his friends deny , that there were any witches in jobs time : yea the witchmongers are content to say , that there were none found to exercise this art in christs time , from his birth to his death , even by the space of thirty three years . if there had been any ( say they ) they should have been there spoken of . as touching the authority of the book of job , there is no question but that it is very canonical and authentick . howbeit , many writers , both of the jews and others , are of opinion , that moses was the author of this book ; and that he did set it as a looking-glass before the people : to the intent the children of abraham ( of whose race he himself came ) might know , that god shewed favour to others that were not of the same line , and be ashamed of their wickedness : seeing an uncircumcised painime had so well demeaned himself . upon which argument calvin ( though he had written upon the same ) saith , that forasmuch as it is uncertain , whether it were res gesta or exempli gratia , we must leave it in suspense . nevertheless ( saith he ) let us take that which is out of all doubt ; namely , that the holy ghost hath indited the book , to the end that the jews should know that god hath had a people alwayes to serve him throughout the world , even of such as were no jews , nor segregated from other nations . howbeit , i for my part deny not the verity of the story ; though indeed i must confess , that i think there was no such corporal interlude between god , the devil , and job , as they imagine ; neither any such real presence and communication as the witchmongers conceive and maintain ; who are so gross herein , that they do not only believe , but publish so palpable adsurdities concerning such real actions betwixt the devil and man , as a wise man would be ashamed to read , but much more to credit : as that s. dunstan lead the devil about the house by the nose with a pair of pinsors or tongs , and made him rore so lowd , as the place rung thereof , &c. with a thousand the like fables ; without which neither the art of popery nor of witchcraft could stand . but you may see more of this matter elsewhere , where in few words ( which i thought good here to omit , least i should seem to use too many repetitions ) i answer effectually to their cavils about this place . chap. ix . what several sorts of witches are mentioned in the scriptures , and how the word witch is there applyed . but what sorts of witches soever m. mal. or bodin say there are ; moses spake only of four kinds of impious coseners or witches ( whereof our witchmongers , old women , which dance with the fairies , & e. are none . ) the first were praestigiatores pharaonis , which ( as all divines , both hebrews and others conclude ) were but coseners and juglers , deceiving the kings eyes with illusions and sleights , and making false things to appear as true ; which nevertheless our witches cannot do . the second is mecasapha , which is she that destroyeth with poyson . the third are such as use sundry kinds of divinations , and hereunto pertain these words , kasam , onen , ob , idoni . the fourth is habar , to wit , when magicians , or rather such as would be reputed cunning therein , mumble certain secret words , wherein is thought to be great efficacy . these are all coseners and abusers of the people in their several kinds . but because they are all termed of our translators by the name of witches in the bible ; therefore the lyes of m. mal. and bodin , and all our old wives tales are applyed unto these names , and easily believed of the common people , who have never hitherto been instructed in the understanding of these words . in which respect , i will ( by gods grace ) shew you ( concerning the signification of them ) the opinion of the most learned in our age ; specially of johannes wierus ; who though he himself were singularly learned in the tongues , yet for his satisfaction and full resolution in the same , he sent for the judgement of andraeas massius , the most famous hebrician in the world , and had in it such sense and order , as i mean to set down unto you . and yet i give you this note by the way , that witchcraft or inchantment is diversly taken in the scriptures ; sometimes nothing tending to such end as it is commonly thought to do : for , sam. . . it is all one with rebellion . jesabel for her idolatrous life , is called a witch . also in the new testament , even s. paul saith , the galathians are bewitched , because they were seduced and led from the true understanding of the scriptures . item , sometimes it is taken in good part , as the magicians that came to worship and offer to christ ; and also where daniel is said to be an inchanter , yea a principal inchanter ; which title being given him in divers places of that story , he never seemed to refuse or dislike ; but rather intreateth for the pardon and qualification of the rigor towards other inchanters , which were meer coseners indeed ; as appeareth in the second chapter of daniel , where you may see that the king espyed their fetches . sometimes , such are called conjurers , as being but rogues , and lewd people , would use the name of jesus to work miracles , whereby , though they being faithless could work nothing ; yet is their practice condemned by the name of conjuration . sometimes juglers are called witches . sometimes also they are called sorcerers , that impugne the gospel of christ , and seduce others with violent perswasions . sometimes a murtherer with poyson , is called a witch . sometimes they are so termed by the very signification of their names ; as elymas , which signifies a sorcerer . sometimes because they study curious and vain arts . sometimes it is taken for wounding or grieving of the heart . yea the very word magus , which is latin for a magician , is translated a witch ; and yet it was heretofore alwayes taken in the good part . and at this day it is indifferent to say in the english tongue ; she is a witch ; or , she is a wise woman . sometimes observers of dreams , sometimes soothsayers ; sometimes the observers of the flying of fowls , of the meeting of toads , the falling of salt , &c. are called witches . sometimes he or she is called a witch , that take upon them either for gain or glory , to do miracles ; and yet can do nothing . sometimes they are called witches in common speech , that are old , lame , curst , or melancholike , as a nick name . but as for our old women , that are said to hurt children with their eyes , or lambs with their looks , or that pull down the moon out of heaven , or make so foolish a bargain , or do such homage to the devil ; you shall not read in the bible of any such witches , or of any such actions imputed to them . book vi. chap. i. the exposition of this hebrew word chasaph ; wherein is answered the objection contained in exod. . to wit , thou shalt not suffer a witch to live ; and of simon magus , acts . chasaph , being an hebrew word , is latined veneficium , and is in english poysoning , or witchcraft , if you will so have it . the hebrew sentence written in exod. . is by the interpreters translated thus into greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in latin is , veneficos ( sive ) veneficas non retinebitis in vita ; in english , you shall not suffer any poysoners , or ( as it is translated ) witches to live . the which sentence , josephus an hebrew born , and a man of great estimation , learning , and fame , interpreteth in this wise ; let none of the children of israel have any poyson that is deadly , or prepared to any hurtful use : if any be apprehended with such stuffe , let him be put to death , and suffer that which he meant to do to them , for whom he prepared it . the rabbins exposition agreeth herewithal . lex cornelia differeth not from the sense , to wit , that he must suffer death ; which either maketh , selleth , or hath any poyson to the intent to kill any man. this word is found in these places following : exod. . . deut. . . sam. . . dan. . . chron. . . esay . . , . malach. . . jerem. . . mich. . . nah. . . bis . howbeit , in all our english translations , chasaph is translated , witchcraft . and because i will avoid prolixity and contention both at once , i will admit that veneficae were such witches , as with their poysons did much hurt among the children of israel ; and i will not deny that there remain such unto this day , bewitching men , and making them believe that by vertue of words , and certain ceremonies , they bring to pass such mischiefs , and intoxications , as they indeed accomplish by poysons . and this abuse in cosenage of people , together with the taking of gods name in vain , in many places of the scripture is reproved especially by the name of witchcraft , even where no poysons are . according to the sense which st. paul used to the galathians in these words , where he sheweth plainly , that the true signification of witchcraft is cosenage , o ye foolish galathians ( saith he ) who hath be witched you ? to wit , cosened or abused you , making you believe a thing which is neither so nor so ! whereby he meaneth not to ask of them , who hath with charmes , &c. or with poysons deprived them of their health , life , cattel , or children , &c. but whom hath abused or cosened them , to make them believe lyes . this phrase is also used by job . but that we may be throughly resolved of the true meaning of this phrase used by paul , gal. . let us examine the description of a notable witch , called simon magus , made by st. luke ; there was ( saith he ) in the city of samaria , a certain man called simon , which used witchcraft , and bewitched the people of samaria , saying that he himself was some great man. i demand , in what other thing here do we see any witchcraft , than that he abused the people , making them believe he could work miracles , whereas in truth he could do no such thing ; as manifestly may appear in the and ver . of the same chap. where he wondered at the miracles wrought by the apostles , and would have purchased with mony the power of the holy ghost to work wonders . it will be said , the people had reason to believe him , because it is written , that he of long time had bewitched them with sorceries . but let the bewitched galathians be a warning both to the bewitched samaritans , and to all other that are cosened or bewitched through false doctrine , or legierdemain ; least while they attend to such fables and lyes , they be brought into ignorance , and so in time be led with them away from god. and finally , let us all abandon such witches and coseners , as with simon magus set themselves in the place of god , boasting that they can do miracles , expound dreams , foretel things to come , raise the dead , &c. which are the works of the holy ghost , who only seacheth the heart and reins , and only worketh great wonders , which are now stayed and accomplished in christ , in whom who so steadfastly believeth , shall not need to be by such means resolved or confirmed in his doctrine and gospel : and as for the unfaithful , they shall have none other miracle shewed unto them , but the sign of jonas the prophet . and therefore i say , whatsoever they be , that with simon magus , take upon them to work such wonders , by soothsaying , sorcery , or witchcraft , are but lyers , deceivers and coseners , according to syrachs saying , sorcery , witchcraft , soothsaying , and dreams , are but vanity , and the law shall be fulfilled without such lies . god commanded the people , that they should not regard them that wrought with spirits , nor soothsayers : for the estimation that was attributed to them , offended god. chap. ii. the place of deuteronomy expounded , wherein are recited all kind of witches ; also their opinions confuted , which hold , that they can work such miracles as are imputed unto them . the greatest and most common objection is , that if there were not some , which could work such miraculous or supernatural feats , by themselves , or by their devils , it should not have been said , let none be found among you , that maketh his son or his daughter to go through the fire , or that useth witchcraft , or is a regarder of times , or a marker of the flying of fowles , or a sorcerer , or a charmer , or that counselleth with spirits , or a soothsayer , or that asketh counsel of the dead , or ( as some translate it ) that raiseth the dead . but as there is no one place in the scripture that saith , they can work miracles ; so it shall be easie to prove , that these were all coseners , every one abusing the people in his several kind ; and are accursed of god. not that they can do all such things indeed , as there is expressed ; but for that they take upon them to be the mighty power of god , and to do that which is the only work of him , seducing the people , and blaspheming the name of god , who will not give his glory to any creature , being himself the king of glory and omnipotency . first , i ask , what miracle was wrought by their passing through the fire ? truly it cannot be proved that any effect followed ; but that the people were bewitched , to suppose their sins to be purged thereby ; as the spaniards think of scourging and whipping themselves : so as gods power was imputed to that action , and so forbidden as an idolatrous sorcery . what wonders worketh the regarder of times ? what other devil dealeth he withal , than with the spirit of superstition ? doth he not deceive himself and others , and therefore is worthyly condemned for a witch ? what spirit useth he , which marketh the flying of fowls ? nevertheless , he is here condemned as a practiser of witchcraft , because he coseneth the people , and taketh upon him to be a prophet ; impiously referring gods certain ordinances to the flittering feathers and uncertain wayes of a bird ? the like effects produceth sorcery , charming , consultation with spirits , sooth-saying , and consulting with the dead ; in every of the which gods power is obscured , his glory defaced , and his commandement infringed . and to prove that these sooth-sayers and witches are but lying mates and coseners ; note these words pronounced by god himself , even in the self same place to the children of israel . although the gentiles suffered themselves to be abused , so as they gave ear to these sorcerers , &c. he would not suffer them so but would raise them a prophet , who should speak the truth . as if he should say ▪ the other are but lying and cosening mates , deceitful and undermining merchants , whose abuses i will make known to my people . and that every one may be resolved herein , let the last sentence of this precept be well weighed ; to wit , let none be found among you , that asketh counsel of , or raiseth the dead . first , you know the souls of the righteous are in the hands of god , and resting with lazarus in abrahams bosome , do sleep in jesus christ . and from that sleep , man shall not be raised , till the heavens be no more , according to this of david , wilt thou shew wonders among the dead ? nay , the lord saith , the living shall not be taught by the dead , but by the living : as for the unrighteous , they are in hell , where is no redemption ; neither is there any passage from heaven to earth , but by god and his angels . as touching the resurrection and restauration of the body , read john . and you shall manifestly see , that it is the only work of the father , who hath given the power thereof to the son , and to none other , &c. dominus percutit , & ipse medetur : ego occidam , & ego vivefaciam . and in many other places it is written , that god giveth life and being to all . although plato , with his master socrates , the chief pillars of these vanities say , that one pamphilus was called up out of hell , who when he came among the people , told many incredible tales concerning infernal actions . but herein i take up the proverb , amicus plato , amicus socrates , sed major amica veritas . so as this last precept , or last part thereof , extending to that which neither can be done by witch nor devil , may well expound the other parts and points thereof . for it is not meant hereby , that they can do such things indeed ; but that they make men believe they do them , and thereby cosen the people , and take upon them the office of god , and therewithal also blaspheme his holy name , and take it in vain ; as by the words of charmes and conjurations doth appear , which you shall see , if you look into these words habar and idoni . in like manner i say you may see , that by the prohibition of divination by augury , and of sooth-sayings , &c. who are witches , and can indeed do nothing but lye and cosen the people , the law of god condemneth them not for that they can work miracles , but because they say they can do that which pertaineth to god , and for cosenage , &c. concerning other points of witch-craft contained therein , and because some cannot otherwise be satisfied , i will alledge under one sentence , the decretals , the mind of s. augustine , the aurelian councel , and the determination of paris , to wit : who so observeth or giveth heed unto soothsayings , divinations , witch-craft , &c. or doth give credit to any such , he renounceth christianity , and shall be counted a pagan , and an enemy to god ; yea , and he erreth both in faith and philosophy . and the reason is therewithal expressed in the canon , to wit , because hereby is attributed to a creature , that which pertaineth to god only and alone . so as , under this one sentence [ thou shalt not suffer a poysoner or a witch to live ] is forbidden both murther and witchcraft ; the murther consisting in poyson ; the witchcraft in cosenage or blasphemy . chap. iii. that women have used poysoning in all ages more than men , and of the inconvenience of poysoning . as women in all ages have been counted most apt to conceive witchcraft , and the devils special instruments therein , and the only or chief practisers thereof : so also it appeareth , that they have been the first inventers , and the greatest practisers of poysoning , and more naturally addicted and given thereunto than men : according to the saying of quintilian , latrocinium facilius in viro , veneficium in foemina credam : from whom pliny differeth nothing in opinion , when he saith , scientiam foeminarum in veneficiis praevalere . to be short , augustine , livy , valerius , diodorus , and many other agree , that women were the first inventers and practisers of the art of poysoning . as for the rest of their cunning , in what estimation it was had , may appear by these verses of horace , wherein he doth not only declare the vanity of witchcraft , but also expoundeth the other words , wherewithal we are now in hand . somnia , terrores magicos , miracula , sagas , nocturnos lemures , portentaque thessala rides . these dreames and terrors magical , these miracles and witches , night-walking sprites , or thessal bugs , esteem them not two rushes . here horace ( you see ) contemneth as ridiculous , all our witches cunning ; marry , herein he comprehendeth not their poysoning art , which hereby he only seemed to think hurtful . pythagoras and democritus give us the names of a great many magical herbes and stones , whereof now , both the vertue , and the things themselves also are unknown : as marmaritin , whereby spirits might be raised : archimedon , which would make one bewray in his sleep , all the secrets in his heart , adincantida , calicia , mevais , chirocineta , &c. which had all their several vertues , or rather poysons . but all these now are worn out of knowledge ; marry in their stead , we have hogs-turd and chervil , as the only thing whereby our witches work miracles . truly this poysoning art called veneficium , of all others is most abominable ; as whereby murthers may be committed , where no suspition may be gathered , nor any resistance can be made ; the strong cannot avoid the weak , the wise cannot prevent the foolish , the godly cannot be preserved from the hands of the wicked ; children may hereby kill their parents , the servant the master , the wife her husband , so privily , so unevitably , and so incurably , that of all other it hath been thought the most odious kind of murther ; according to the saying of ovid : — non hospes abhospite tutus , non socer à genero , fratrum quoque gratia rara est : imminet exitio vir conjugis , illa mariti ; lurida terribiles miscent aconita novercae ; filius ante diem patrios inquirit in annos . englished by abraham fleming : the travelling guest opprest , doth stand in danger of his host , the host eke of his guest : the father of his son-in-law , yea rare is seen to rest 'twixt brethren love and amity , and kindness void of strife : the husband seeks the goodwifes death , and his again the wife . ungentle stepdames grizly poyson temper and do give : the son too soon doth aske how long his father is to live . the monk that poysoned king john , was a right veneficus , to wit , both a witch and a murtherer ; for he killed the king with poyson , and perswaded the people with lyes , that he had done a good and a meritorious act ; and doubtless , many were so bewitched , as they thought he did very well therein . antonius sabellicus writeth of a horrible poysoning murther , committed by women at rome , where were executed ( after due conviction ) women at one time ; besides women of that consort , who were poysoned with that poyson which they had prepared for others . chap. iv. of divers poysoning practices , otherwise called veneficia , committed in italy , genua , millen , wittenberge , also how they were discovered and executed . another practice , not unlike to that mentioned in the former chapter , was done in cassalis at salassia in italy , anno . where veneficae , or witches being of one confederacy , renewed a plague which was then almost ceased , besmeering with an ointment and a powder , the posts and doors of mens houses ; so as thereby whole families were poysoned ; and of that stuffe they had prepared above crocks for that purpose . herewithal they conveyed inheritances as it pleased them , till at length they killed the brother and only son of one necus ( as lightly none died in the house but the masters and their children ) which was much noted ; and therewithal that one androgina haunted the houses , specially of them that died : and she being suspected , apprehended , and examined , confessed the fact , conspiracy , and circumstance , as hath been shewed . the like villany was afterwards pactised at genua , and execution was done upon the offenders . at millen there was another like attempt that took none effect . this art consisteth as well in poysoning of cattel as men ; and that which is done by poysons unto cattel , towards their destruction , is as commonly attributed to witches charmes as the other . and i doubt not , but some that would be thought cunning in incantations , and to do miracles , have experience in this behalf : for it is written by divers authors , that if wolves dung be hidden in the mangers , racks , or else in the hedges about the pastures , where cattel go ( through the antipathy of the nature of the wolf and other cattel ) all the beasts that savour the same do not only forbear to eat , but run about as though they were mad , or ( as they say ) bewitched . but wierus telleth a notable story of a veneficus , or destroyer of cattel , which i thought meet here to repeat . there was ( saith he ) in the dukedom of wittenberge , not far from tubing , a butcher , anno . that bargained with a town for all their hides which were of sterven cattel , called in these parts morts . he with poyson privily killed in great numbers , their bullocks , sheep , swine , &c. and by his bargain of the hides and tallow he grew infinitely rich : and at last being suspected , was examined , confessed the matter and manner thereof , and was put to death with hot tongs , wherewith his flesh was pulled from his bones . we for our parts would have killed five poor women , before we would suspect one rich butcher . chap. v. a great objection answered , concerning this kind of witchcraft called veneficium . it is objected , that if veneficium were comprehended under the title of manslaughter , it had been a vain repetition , and a disordered course undertaken by moses to set forth a law against veneficas severally . but it might suffice to answer any reasonable christian , that such was the pleasure of the holy ghost , to institute a particular article hereof , as of a thing more odious , wicked and dangerous , then any other kind of muther . but he that shall read the law of moses , or the testament of christ himself , shall find this kind of repetition and reiteration of the law most common : for , as it is written , exod. . . thou shalt not grieve nor afflict a stranger , for thou was a stranger in the land of aegypt : so are the same words found repeated in levit. . . polling and shaving of heads and beards is forbidden in deut. . which was before prohibited in . it is written in exod. . thou shalt not steal : and it is repeated in levit. . and and in deut. . murther is generally forbidden in exod. . and likewise in . and repeated in numb . . but the aptest example is , that magick is forbidden in three several places , to wit , once in levit. . and twice in levit. . for the which a man might as well cavil with the holy ghost , as for the other . chap. vi. in what kind of confections that witchcraft which is called veneficium , consisteth : of love-cups , and the same confuted by poets . as touching this kind of witchcraft , the principal part thereof consisteth in certain confections prepared by lewd people to procure love ; which indeed are meer poysons , bereaving some of the benefit of the brain , and so of the sense and understanding of the mind . and from some it taketh away life , and that is more common then the other . these be called philtra , or pocula amatoria , or venenosa pocula , or hippomanes , which bad and blind physitians rather practise , than witches or conjurers , &c. but of what value these bables are , towards the end why they are provided , may appear by the opinions of poets themselves , from whence was derived the estimation of that stuffe . and first you shall hear what ovid saith , who wrote of the very art of love , and that so cunningly and feelingly , that he is reputed the special doctor in that science . fallitur aemonias si quis decurrit ad artes , datque quod à teneri fronte revellet equi . non facient ut vivat amor medeides herbae , mistaque cum magicis mersae venena sonis . phasias aesonidem , circe tenuisset ulyssem , si modo servari carmine posset amor : nec data profuerint pallentia philtra puellis , philtra nocent animis , vimque furoris habent . englished by abraham fleming : who so doth run to hamon arts , i dub him for a dolt , and giveth that which he doth pluck from forehead of a colt : medias herbs will not procure that love shall lasting live , nor steeped poyson mixt with magick charmes the same can give . the witch medea had full fast held jason for her own : so had the grand witch circe too ulysses , if alone with charmes maintain'd and kept might be the love of twain in one . no slibbersawces given to maids , to make them pale and wan , will help : such slibbersawces marre the minds of maid and man , and have in them a furious force of phrensie now and than . viderit aemoniae si quis mala pdula terrae , et magicas artes posse juvare putat . english by abraham flemming : if any think that evil herbs in haeman land which be , or witchcraft able is to help , let him make proof and see . these verses precedent do shew , that ovid knew that those beggerly sorceries might rather kill one , or make him stark mad , than do him good towards the attainment of his pleasure of love ; and therefore he giveth his counsel to them that are amorous in such hot manner , that either they must enjoy their love , or else needs dye ; saying , sit procul omne nefas , ut ameris amabilis esto . farre off be all unlawful means , thou amiable be , loving i mean , that she with love may quit the love of thee . chap. vii . it is proved by more credible writers , that love-cups rather ingender death through venom , than love by art : and with what toyes they destroy cattel , and procure love . but because there is no hold nor trust to these poets , who say and unsay , dallying with these causes ; so as indeed the wife may perceive they have them in derision : let us see what other graver authors speak hereof . eusebius caesariensis writeth , that the poet lucretius was killed with one of those lovers poysoned cups . hierom reporteth that one livia herewith killed her husband , whom she too much hated ; and lucilla killed hers , whom she too much loved , callisthenes killed lucius lucullus the emperour with a love-pot , as plutarch and cornelius nepos say . pliny and josephus report , that caesonia killed her husband caligula amatorio poculo , with a lovers-cup , which was indeed stark poyson . aristotle saith , that all which is believed touching the efficacy of these matters , is lyes and old wives tales . he that will read more arguments and histories concerning these poysons , let him look in j. wier . de veneficiis . the toyes , which are said to procure love , and are exhibited in their poyson loving cups , are these ; the hair growing in the nethermost part of a wolves tail , a wolves yard , a little fish called remora , the brain of a cat , of a newt , or of a lizzard ; the bone of a green frog , the flesh thereof being consumed with pismires or ants , the left bone whereof ingendreth ( as they say ) love , the bone on the right side , hate . also it is said , that a frog bones , the flesh being eaten off round about with ants , whereof some will swim , and some will sink : those that sink , being hanged up with a white linnen cloth , ingender love ; but if a man be touched therewith , hate is bred thereby . another experiment is thereof , with young swallows , whereof one brood or nest being taken and buryed in a crock under the ground , till they be starved up , they that be sound open-mouthed , serve to engender love ; they whose mouths are shut , serve to procure hate . besides these , many other follies there be to this purpose proposed to the simple , as namely , the garments of the dead , candles that burn before a dead corps , and needles wherewith dead bodies are sown or sockt into their sheets ; and divers other things , which for the reverence of the reader , and in respect of the unclean speech to be used in the description thereof , i omit ; which ( if you read dioscorides , or divers other learned physicians ) you may see at large . in the mean while , he that desireth to see more experiments concerning this matter , let him read leonardus vairus de fascin . now this present year . newly published ; wherein ( with an incestuous mouth ) he affirmeth directly , that christ and his apostles were venefici ; very fondly prosecuting that argument , and with as much popish folly as may be ; labouring to prove it lawful to charm and inchant vermine , &c. chap. viii . jolin bodin triumphing against john wier , is overtaken with false greek , and false interpretation thereof . monsieur bodin triumpeth over doctor wier herein , pronouncing a heavy sentence upon him , because he referreth this word to poyson . but he reigneth or rather rideth over him much more for speaking false greek ; affirming that he calleth veneficos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is as true as the rest of the reports and fables of witches miracles contained in his book of devilish devises : for in truth he hath no such word , but saith they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereas he should have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true accent being omitted , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being enterposed , which should have been left out ; which is nothing to the substance of the matter , but must needs be the printers fault . but bodin reasoneth in this wife , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes put for magos or praes●igiutores : ergo , in the translation of the septuagint , it is so to be taken . wherein he manifesteth his bad logick , more then the others ill greek : for it is well known to the learned in this tongue , that the usual and proper signification of this word , with all its derivations and compounds , doth signifie venificos , poysoners by medicine . which when it is most usual and proper , why should the translators take it in a signification less usual , and nothing proper ? thus therefore he reasoneth and concludeth with his new-found logick , and old found greek : sometimes it signifieth so , though unproperly , or rather metaphorically : ergo , in that place it is so to be taken , when another fitter word might have been used : which argument being vain , agreeth well with his other vain actions . the septuagint had been very destitute of words , found for this purpose . but if no proper word could have been found where they have occasion to speak of witchcraft in their translations , they use magian , maggagian , &c. and therefore belike they see some difference betwixt them and the other , and knew some cause that moved them to use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , veneficium . book vii . chap. i. of the hebrew word ob , what it signifieth , where it is found : of pythonisses called ventriloquae , who they be , and what their practises are ; experience and examples thereof shewed . this word ob , is translated pytho , or pythonicus spiritus ; deut. . isa . . sam. . reg. . &c. sometime , though unproperly , magus , as sam. . but ob signifieth most properly a bottle , and is used in this place , because the pythonists spake hollow , as in the bottom of their bellies ; whereby they are aptly in latin called ventriloqui ; of which sort was elizabeth barton , the holy maid of kent , &c. these are such as take upon them to give oracles , to tell where things lost are become ; and finally , to appeach others of mischiefs , which they themselves most commonly have brought to pass ; whereby many times they overthrow the good fame of honest women , and of such others of their neighbours , with whom they are displeased . for trial hereof , letting pass a hundred cosenages that i could recite at this time : i will begin with a true story of a wench , practising her diabolical witchcraft and ventriloquie , anno . at westwell in kent , within six miles where i dwell , taken and noted by two ministers and preachers of gods word , four substantial yeomen , and three women of good fame and reputation , whose names are after written . mildred the base daughter of alice norrington , and now servant to william spooner of westwell in the county of kent , being of the age of seventeen years , was possessed with satan in the night and day aforesaid : about two of the clock in the afternoon of the same day , there came to the same spooners house , roger newman minister of westwell , john brainford minister of kinington , with others whose names are underwritten , who made their prayers unto god , to assist them in that needful case ; and then commanded satan in the name of the eternal god , and of his son jesus christ , to speak with such a voice as they might understand , and to declare from whence he came . but he would not speak , but roared and cryed mightily : and though we did command him many times , in the name of god , and of his son jesus christ , and in his mighty power to speak , yet he would not ; until he had gone through all his delayes , as roaring , crying , striving , and gnashing of teeth , and otherwise with mowing , and other terrible countenances , and was so strong in the maid , that four men could scarce hold her down . and this continued by the space almost of two hours : so sometimes we charged him earnestly to speak , and again praying unto god that he would assist us : at the last , he spake , but very strangely , and that was thus , he comes , he comes ; and that oftentimes he repeated ; and , he goes , he goes ; and then we charged him to tell us who sent him ? and he said , i lay in her way like a log , and i made her run like fire , but i could not hurt her : and why so ? said we : because god kept her , said he : when camest thou to her ? said we : to night in her bed , said he : then we charged him , as before , to tell what he was , and who sent him , and what his name was : at first he said , the devil , the devil : then we charged him as before : then he roared and cryed as before , and spake terrible words ; i will kill her , i will kill her , i will tear her in pieces , i will tear her in pieces . we said , thou shalt not hurt her : he said , i will kill you all : we said , thou shalt hurt done of us all . then we charged him as before : then he said , you will give me no rest : we said , thou shalt have none here , for thou must have no rest within the servants of god ; but tell us in the name of god what thou art , and who sent thee ? then he said , he would tear her in pieces : we said , thou shalt not hurt her : then he said again , he would kill us all : we said again , thou shalt hurt none of us all , for we are the servants of god ; and we charged him as before : and he said again , will you give me no rest ? we said , thou shalt have none here , neither shalt thou rest in her , for thou hast no right in her , sith jesus christ hath redeemed her with his blood , and she belongeth to him , and therefore tell us thy name and who sent thee ? he said , his name was satan : we said , who sent thee ? he said , old alice , old alice : which old alice ? said we : old alice , said he : where dwelleth she ? said we : in westwel-street , said he : we said , how long hast thou been with her ? these twenty years , said he . we asked him where she did keep him ? in two bottels , said he : where be they ? said we : in the backside of her house , said he : in what place ? said we : under the wall , said he : where is the other ? in kenington : in what place ? said we : in the ground , said he . then we asked him , what she did give him : he said , her will , her will : what did she bid thee do ? said we : he said , kill her maid : wherefore did she bid thee kill her ? said we : because she did not love her , said he : we said , how long is it ago , since she sent thee to her ? more than a year , said he : where was that ? said we : at her masters , said he : which masters ? said we : at her master brainfords at kinington , said he : how oft wert thou there ? said we : many times , said he : where first ? said we ? in the garden , said he : where the second time ? in the hall : where the third time ? in her bed : where the fourth time ? in the field : where the fifth time ? in the court : where the sixth time ? in the water , where i cast her into the mote : where the seventh time ? in her bed . we asked him again , where else ? he said , in westwell : where there ? said we : in the vicarige , said he : where there ? in the loft : how camest thou to her ? said we : in the likeness of two birds , said he : who sent thee to that place ? said we : old alice , said he : what other spirits were with thee there ? said we : my servant , said he : what is his name ? said we : he said , little devil : what is thy name ? said we ? satan , said he : what doth old alice call thee ? said we : partner , said he : what doth she give thee ? said we : her will , said he : how many hast thou killed for her ? said we : three , said he : who are they ? said we : a man and his child , said he : what were their names ? said we : the childs name was edward , said he : what more then edward ? said we : edward ager , said he : what was the mans name ? said we : richard , said he : what more ? said we : richard ager , said he : where dwelt the man and the child ? said we : at dig , at dig , said he : this richard agar of dig , was a gentleman of forty pounds land by the year , a very honest man , but would often say , he was bewitched , and languished long before he dyed : whom else hast thou killed for her ? said we : woltons wife , said he : where did she dwel ? in westwell , said he : what else hast thou done for her ? said we : what she would have me , said he : what is that ? said we : to fetch her meat , drink , and corn , said he : where hadst thou it ? said we : in every house , said he : name the houses , said we : at petmans , at farmes , at millens , at fullers , and in every house . after this , we commanded satan in the name of jesus christ to depart from her , and never to trouble her any more , nor any man else : then he said , he would go , he would go ; but he went not : then we commanded him as before with some more words . then he said , i go , i go ; and so he departed . then said the maid , he is gone , lord have mercy upon me , for he would have killed me . and then we kneeled down and gave god thanks , with the maiden ; praying that god would keep her from satans power , and assist her with his grace . and noting this in a piece of paper , we departed . satans voice did differ much from the maids voice , and all that he spake , was in his own name : subscribed thus : witnesses to this , that heard and saw this whole matter , as followeth : roger newman , vicar of westwell . john brainford vicar of kenington . thomas taylor . henry taylors wife . john taylor . thomas frenchborne wife . william spooner . john frenchborne and his wife . chap. ii. how the lewd practice of the pythonist of westwell came to light , and by whom she was examined ; and that all her diabolical speech was but ventriloquie and plain cousenage , which is proved by her own confession . it is written , that in the latter dayes there shall be shewed strange illusions , &c. insomuch as ( if it were possible ) the very elect shall be deceived : howbeit , st. paul saith , there shall be lying and false wonders . nevertheless , this sentence , and such like , have been often laid in my dish , and are urged by divers writers , to approve the miraculous working of witches , whereof i will treat more largely in another place : howbeit , by the way , i must confess , that i take that sentence to be spoken of antichrist , to wit , the pope ; who miraculously , contrary to nature , philosophy , and all divinity , being of birth and calling base ; in learning gross ; in valure , beauty , or activity most commonly a very lubber , hath placed himself in the most lofty and delicate seat , putting almost all christian princes heads not only under his girdle , but under his foot , &c. surely , the tragedy of this pythonist is not inferiour to a thousand stories , which will hardly be blotted out of the memory and credit either of the common people , or else of the learned . how hardly will this story suffer discredit , having testimony of such authority ? how could mother alice escape condemnation and hanging , being arraigned upon this evidence : when a poor woman hath been cast away , upon a cosening oracle , or rather a false lye , devised by feats the jugler , through the malicious instigation of some of her adversaries ? but how cunningly soever this last cited certificate be penned , or what shew soever it carryeth of truth and plain dealing , there may be found contained therein matter enough to detect the cosening knavery thereof ; and yet divers have been deeply deceived therewith , and can hardly be removed from the credit thereof , and without great disdain cannot endure to hear the reproof thereof . and know you this by the way , that heretofore robin goodfellow , and hobgoblin , were as terrible , and also as credible to the people , as hags and witches be now ; and in time to come , a witch will be as much derided and condemned , and as plainly perceived , as the illusion and knavery of robin goodfellow . and in truth , they that maintain walking spirits , with their transformation , &c. have no reason to deny robin goodfellow , upon whom there have gone as many and as credible tales , as upon witches ; saving that it hath not pleased the translators of the bible , to call spirits , by the name of robin goodfellow , as they have termed diviners , soothsayers , prisoners , and coseners by the name of witches . but to make short work with the confutation of this bastardly queans enterprise , and cosenage ; you shall undestand , that upon the bruit of her divinity and miraculous trances , she was convented before m. thomas wotton of bocton malherbe , a man of great worship and wisdom , and for deciding and ordering of matters in this common-wealth , of rare and singular dexterity ; through whose discreet handling of the matter , with the assistance and aid of m. george darrel , esq being also a right good and discreet justice of the same limit , the fraud was found , and the cosenage confessed , and she received condigne punishment : neither was her confession won , according to the form of the spanish inquisition , to wit , through extremity of tortures , nor yet by guile or flattery , nor by presumptions ; but through wise and perfect tryal of every circumstance the illusion was manifestly disclosed : not so ( i say ) as witches are commonly convinced and condemned ; to wit , through malicious accusations , by guesses , presumptions , and extorted confessions , contrary to sense and possibility , and for such actions as they can shew no tryal nor example before the wise , either by direct or indirect means ; but after her due tryal , she shewed her feats , illusions , and trances , with the residue of all her miraculous works , in the presence of divers gentlemen and gentlewomen of great worship and credit , at bocton malherbe , in the house of the said mr. wotton . now compare this wench with the witch of endor , and you shall see that both the cosenages may be done by one art . chap. iii. bodins stuffe concerning the pythonist of endor , with a true story of a counterfeit dutch-man . upon the like tales both bodin built his doctrin , calling them atheists that will not believe him , adding to this kind of witchcraft , the miraculous works of divers maidens , that would spue pins , clowts , &c. as one agnes brigs , and rachel pinder of london did , till the miracles were detected , and they set to open penance . others he citeth of that sort , the which were bound by devils with garters , or some such like stuffe to posts , &c. with knots that could not be undone , which is an aegyptians jugling or cosening feat . and of such foolish lyes joyned with bawdy tales , his whole book consisteth ; wherein i warrant you there are no fewer then two hundred fables , and as many impossibilities . and as these two wenches , with the maiden of westwell , were detected of cosenage ; so likewise a dutch-man at maidstone , long after he had accomplished such knaveries , to the astonishment of a great number of good men , was revealed to be a cosening knave ; although his miracles were imprinted and published at london , anno . with this title before the book , as followeth . a very wonderful and strange miracle of god shewed upon a dutch-man of the age of years , which was possessed of ten devils , and was by gods mighty providence dispossessed of them again , the of january last past , . unto this the maior of maidstone , with divers of his brethren subscribed , chiefly by the perswasion of nicasius vander-sceure , the minister of the dutch-church there , john stikelbow , whom ( as it is there said ) god made the instrument to cast out the devils , and four other credible persons of the dutch-church . the history is so strange , and so cunningly performed , that had not his knavery afterwards brought him into suspicion , he should have gone away unsuspected of this fraud . a great many other such miracles have been lately printed , whereof divers have been bewrayed ; all the residue doubtless , if tryal had been made , would have been found like unto these . but some are more finely handled then othersome . some have more advantage by the simplicity of the audience ; some by the majesty and countenance of the confederates : as namely , that cosening of the holy maid of kent . some escape utterly unsuspected . some are prevented by death , so as that way their examination is untaken . some are weakly examined : but the most part are so reverenced , as they which suspect them , are rather called to their answers , then the others . chap. iv. of the great oracle of apollo the pythonist , and how men of all sorts have been deceived , and that even the apostles have mistaken the nature of spirits , with an unanswerable argument , that spirits can take no shapes . with this kind of witchcraft , apollo and his oracles abused and cosened the whole world : which idol was so famous , that i need not stand long in the description thereof . the princes and monarchs of the earth reposed no small confidence therein : the priests , which lived thereupon , were so cunning , as they also overtook almost all the godly and learned men of that age ; partly with their doubtful answers , as that which was made unto pyrrhus , in these words , aio te aeacida romanos vincere posse ; and to croesus his ambassadors , in these words , si croesus arma persis inferat , magnum imperium evertet ; and otherwise thus , croesus halin penetrans , magnam subvertet opum vim : or thus , croesus perdet halin , transgressus plurima regna , &c. partly through confederacy , whereby they knew mens errands ere they came ; and partly by cunning , as promising victory upon the sacrificing of some person of such account , as victory should rather be neglected , then the murther accomplished . and if it were , yet should there be such conditions annexed thereunto , as alwayes remained unto them a starting hole , and matter enough to cavil upon , as that the party sacrificed must be a virgin , no bastard , &c. furthermore , of two things only proposed , and where yea or nay only doth answer the question , it is an even lay , that an idiot shall conjecture right : so as , if things fell out contrary , the fault was alwayes in the interpreter , and not in the oracle or the prophet . but what marvel ( i say ) though the multitude and common people have been abused herein , since lawyers , philosophers , physitians , astronomers , divines , general councels , and princes , have with great negligence and ignorance been deceived and seduced hereby , as swallowing up and devouring an inveterate opinion , received of their elders , without due examination of the circumstance ? howbeit , the godly and learned fathers ( as it appeareth ) have alwayes had a special care and respect , that they attributed not unto god such devilish devices ; but referred them to him who indeed is the inventer and author , though not the personal executioner , in manner and form as they supposed : so as the matter of faith was not thereby by them impeached . but who can assure himself not to be deceived in matters concerning spirits , when the apostles themselves were so far from knowing them , as even after the resurrection of christ , having heard him preach and expound the scriptures , all his life time , they shewed themselves not only ignorant therein , but also to have misconceived thereof ? did not the apostle thomas think that christ himself himself had been a spirit , until christ told him plainly , that a spirit was no such creature as had flesh and bones , the which ( he said ) thomas might see to be in him ? and for the further certifying and satisfying of his mind , he commended unto him his hands to be seen , and his sides to be felt . thomas , if the answer be true that some make hereunto , to wit , that spirits take formes and shapes of bodies at their pleasure , might have answered christ , and remaining unsatisfied might have said , oh sir , what do you tell me that spirits have no flesh and bones ? why they can take shapes and formes , and so perchance have you done . which argument all the witchmongers in the world shall never he able to answer . some of them that maintain the creation , the transformation , the transportation , and transubstantiation of witches , object that spirits are not palpable , though visible , and answer the place by me before cited : so as the feeling and not the seeing should satisfie thomas . but he that shall well weigh the text and the circumstances thereof , shall perceive , that the fault of thomas his incredulity was secondly bewrayed , and condemned , in that he would not trust his own eyes , nor the view taken by his fellow-apostles , who might have been thought too credulous in this case , if spirits could take shapes at their pleasure . jesus saith to him , because thou hast seen ( and not , because thou hast felt ) thou believest . item , he saith , blessed are they that believe and see not , ( and not , they that believe and feel not . ) whereby he noteth , that our corporal eyes may discern betwixt a spirit and a natural body ; reproving him , because he so much relyed upon his external senses , in cases where faith should have prevailed ; and here , in a matter of faith revealed in the word , would not credit the miracle which was exhibited unto him in a most natural and sensible sort . howbeit , erastus saith , and so doth hyperius , hemingius , danaeus , m. mal. bodin , &c. that evil spirits eat , drink , and keep company with men , and that they can take palpable formes of bodies , producing examples thereof , to wit , spectrum germanicum seu augustanum , and the angel whose feet lot washed ; as though because god can indue his messengers with bodies at his pleasure , therefore the devil and every spirit can do the like . how the eleven apostles were in this case deceived , appeareth in luke . and in mark . and also in matth. . where the apostles and disciples were all deceived , taking christ to be a spirit , when he walked on the sea. and why might not they be deceived herein , as well as in that they thought christ had spoken of a temporal kingdom , when he preached of the kingdom of heaven ? which thing they also much misconceived ; as likewise when he did bid them beware of the leaven of the pharisees , they understood that he spake of material bread . chap. v. why apollo was called pytho , whereof those witches were called pythonists : gregory his letter to the devil . but to return to our oracle of apollo at delphos , who was called pytho , for that apollo slue a serpent so called , whereof the pythonists take their name : i pray you consider well of this tale , which i will truly rehearse out of the ecclesiastical history , written by eusebius , wherein you shall see the absurdity of the opinion , the cosenages of these oracles , and the deceived mind or vain opinion of so great a doctor bewrayed and deciphered altogether as followeth . gregory neocaesariensis in his journey and way to pass over the alpes , came to the temple of apollo ; where apollo's priest living richly upon the revenues and benefit proceeding from that idol , did give great entertainment unto gregory , and made him good chear : but after gregory was gone , apollo waxed dumb , so as the priests gains decayed ; for the idol growing into contempt , the pilgrimage ceased . the spirit taking compassion on the priests case , and upon his grief of mind in this behalf , appeared unto him , and told him flatly , that his late guest gregory was the cause of all his misery : for ( saith the devil ) he hath banished me , so that i cannot return without a special license or pasport from him . it was no need to bid the priest make haste , for immediately he took post-horse , and galloped after gregory , till at length he overtook him , and then expostulated with him for his discourtesie proffered in recompence of his good chear ; and said , that if he would not be so good unto him , as to write his letter to the devil in his behalf , he should be utterly undone : to be short , his importunity was such , that he obtained of gregory his letter to the devil , who wrote unto him in manner and form following , word for word , permitto tibi redire in locum tuum , & agere qua consuevisti : which is in english , i am content thou return into thy place , and do as thou wast wont . immediately upon the receipt of this letter , the idol spake as before . and here is to be noted , that as well in this , as in the execution of all their other oracles and cosenages , the answers were never given ex tempore , or in that day wherein the question was demanded ; because , forsooth , they expected a vision ( as they said ) to be given the night following , whereby the cosenage might the more easily be wrought . chap. vi. apollo , who was called pytho , compared to the rood of grace : gregories letter to the devil confuted . what need many words to confute this fable ? for if gregory had been an honest man , he would never have willingly permitted , that the people should have been further cosened with such a lying spirit ; or if he had been half so holy as eusebius maketh him , he would not have consented or yielded to so lewd a request of the priest , nor have written such an impious letter , no not though good might have come thereof : and therefore as well by the impossibility and folly contained therein , as of the impiety ( whereof i dare excuse gregory ) you may perceive it to be a lye . me thinks they which still maintain that the devil made answer in the idol of apollo , &c. may have sufficient perswasion to revoke their erroneous opinions , in that it appeareth in record , that such men as were skilful in augury , did take upon them to give oracles at delphos in the place of apollo ; of which number tisanius the son of antiochus was one : but vain is the answer of idols . our rood of grace , with the help of little s. rumbal , was not inferior to the idol of apollo ; for these could not work eternal miracles , but manifest the internal thoughts of the heart , i believe with more lively shew , both of humanity and also of divinity , then the other . as , if you read m. lamberts book of the perambulation of kent , it shall partly appear . but if you talk with them that have been beholders thereof , you will be satisfied herein . and yet in the blind time of popery , no man might under pain or damnation , nor without danger of death , suspect the fraud . nay , what papists will yet confess they were idols , though the wiers that made their eyes gogle , the pins that fastened them to the posts to make them seem heavy , were seen and burnt together with the images themselves , the knavery of the priests bewrayed , and every circumstance thereof detected and manifested ? chap. vii . how divers great clerks and good authors have been abused in this matter of spirits through false reports , and by means of their credulity have published lies , which are confuted by aristotle and the scriptures . plutarch , livy , and valerius maximus , with many other grave authors , being abused with false reports , write , that in times past beasts spake , and that images could have spoken and wept , and did let fall drops of blood , yea and could walk from place to place ; which they say was done by procreation of spirits . but i rather think with aristotle , that it was brought to pass , hominum & sacerdotum deceptionibus , to wit , by the cosening art of crafty knaves and priests . and therefore let us follow isaiah's advice , who saith , when they shall say unto you , enquire of them that have a spirit of divination , and at the soothsayers , which whisper and mumble in your ears to deceive you , &c. enquire at your own god , &c. and so let us do . and here you see they are such as run into corners , and cosen the people with lies , &c. for if they could do as they say , they could not aptly be called lyers , neither need they to go into corners to whisper , &c. chap. viii . of the witch of endor , and whether she accomplished the raising of samuel truly , or by deceipt ; the opinion of some divines hereupon . the woman of endor is comprised under this word ob ; for she is called pythonissa . it is written in sam. . that she raised up samuel from death ; and the other words of the text are strongly placed , to inforce his very resurrection . the mind and opinion of jesus sirach evidently appeareth to be , that samuel in person was raised out from his grave , as if you read eccl. . , . you shall plainly perceive . howbeit , he disputeth not there , whether the story be true or false , but only citeth certain verses of sam. . simply according to the letter , perswading to manners and the imitation of our vertuous predecessors , and repeating the examples of divers excellent men , namely , of samuel ; even as the text it self urgeth the matter , according to the deceived mind and imagination of saul , and his servants : and therefore in truth , sirach spake there according to the opinion of saul , which so supposed ; otherwise it is neither heresie nor treason to say he was deceived . he that weigheth well that place , and looketh it advisedly , shall see that samuel was not raised from the dead , but that it was an illusion or cosenage practised by the witch : for the souls of the righteous are in the hands of god : according to that which chrysostom saith , souls in a certain place expecting judgement , and cannot remove from thence . neither is it gods will , that the living should be taught by the dead . which things are confirmed and approved by the example of lazarus and dives ; where it appeareth , according to deut. . that he will not have the living taught by the dead , but will have us stick to his word , wherein his will and testament is declared . indeed lyra and dionysius incline greatly to the latter . and lyra saith , that as when balaam would have raised a devil , god interposed himself ; so did he in this case bring up samuel , when the witch would have raised her devil : which is a probable interpretation . but yet they dare not stand to that opinion , least they should impeach s. augustines credit , who , they confess , remained in judgement and opinion , without contradiction of the church , that samuel was not raised ; for he saith directly , that samuel himself was not called up . and indeed , if he were raised , it was either willingly , or per force ; if it were willingly , his sin had been equal with the witches . and peter martyr , me thinks , saith more to the purpose , in these words , to wit , this must have been done by gods good will , or per force of art magick : it could not be done by his good will , because he forbad it ; nor by art , because witches have no power over the godly . where it is answered by some , that the commandement was only to prohibit the jews to aske counsel of the dead , and so no fault in samuel to give counsel : we may as well excuse our neighbours wife , for consenting to our filthy desires , because it is only written in the decalogue , thou shalt not desire thy neighbours wife . but , indeed , samuel was directly forbidden to answer saul before he dyed ; and therefore it was not likely that god would appoint him when he was dead , to do it . chap. ix . that samuel was not raised indeed , and how bodin and all papists dote herein , and that souls cannot be raised by witchcraft . furthermore , it is not likely that god would answer saul by dead samuel , when he would not answer him by living samuel ; and most unlikely of all , that god would answer him by a devil , that denyed to do it by a prophet . that he was not brought up per force , the whole course of the scripture witnesseth , and proveth ; as also our own reason may give us to understand . for what quiet rest could the souls of the elect enjoy or possess in abrahams bosome , if they were to be plucked from thence at a witches call and commandement ? but so should the devil have power in heaven , where he is unworthy to have any place himself , and therefore unmeet to command others . many other of the fathers are flatly against the raising up of samuel ; namely , tertullian in his book de anima : justin martyr , in explicatione , quae . . rabanus , in epistolis ad bonos . abat . origen , in historia de bileamo , &c. some other dote exceedingly herein , as namely , bodin and all papists in general ; also rabbi sedias hajas , and also all the hebrews , saving r. david kimchi , which is the best writer of all the rabbins ; though never a good of them all . but bodin , in maintenance thereof , falleth into many absurdities , proving by the small faults that saul had committed , that he was an elect ; for the greatest matter , saith he , laid unto his charge , is the reserving of the amalekites cattel , &c. he was an elect , &c. confirming his opinion with many ridiculous fables , and with this argument , to wit , his fault was too little to deserve damnation ; for paul would not have the incestuous man punished too sore , that his soul might be saved . justin martyr in another place was not only deceived in the actual raising up of samuels soul , but affirmed , that all the souls of the prophets and just men are subject to the power of witches . and yet were the heathen much more fond herein , who ( as lactantius affirmeth ) boasted that they could call up the souls of the dead , and yet did think that their souls dyed with their bodies . whereby is to be seens how alwayes the world hath been abused in the matters of witchcraft and conjuration . the necromancers affirm , that the spirit of any man may be called up , or recalled ( as they term it ) before one year be past , after their departure from the body : which c. agrippa , in his book de occulta philosophia saith , may be done by certain natural forces and bonds . and therefore corpses in times past were accompanied and watched with lights , sprinkled with holy water , perfumed with incense , and purged with prayer all the while they were above ground : otherwise the serpent ( as the masters of the hebrews say ) would devour them , as the food appointed him by god , gen. . alledging also this place , we shall not all sleep , but we shall be changed ; because many shall remain for perpetual meat to the serpent : whereupon riseth the contention between him and michael , concerning the body of moses , wherein scripture is alledged . i confess that augustine , and the residue of the doctors , that deny the raising of samuel , conclude , that the devil was fetcht up in his likeness ; from whose opinions ( with reverence ) i hope i may dissent . chap. x. that neither the devil nor samuel was raised , but that it was a meer cosenage , according to the guise of our pythonists . again , if the devil appeared , and not samuel , why is it said in eccl. that he slept ? for the devil neither sleepeth nor dyeth . but in truth we may gather , that it was neither the devil in person , nor samuel : but a circumstance is here described according to the deceived opinion and imagination of saul . howbeit augustine saith , that both these sides may easily be defended . but we shall not need to fetch an exposition so far off : for indeed ( me thinks ) it is longe petita ; nor to descend so low as hell , to fetch up a devil to expound this place . for it is ridiculous ( as pompanacius saith ) to leave manifest things , and such as by natural reason may be proved , to seek unknown things , which by no likelihood can be conceived , nor tryed by any rule of reason . but insomuch as we have liberty by s. augustines rule , in such places of scripture as seem to contain either contrariety or absurdity , to vary from the letter , and to make a godly construction agreeable to the word ; let us confess that samuel was not raised , for that were repugnant to the word , and see whether this illusion may not be contrived by the art and cunning of the woman , without any of these supernatural devices ; for i could cite a hundred papistical and cosening practices , as difficult as this , and as cleanly handled . and it is to be surely thought , if it had been a devil , the text would have noted it in some place of the story , as it doth not : but bodin helpeth me exceedingly in this point , wherein he forsaketh , he saith , augustine , tertullian , and d. kimchi who say it was the devil that was raised up ; which , saith bodin , could not be ; for that in the same communication between saul and samuel , the name of jehovah is five times repeated , of which name the devil cannot abide the hearing . chap. xi . the objection of the witchmongers concerning this place fully answered , and what circumstances are to be considered for the understanding of this story , which is plainly opened from the beginning of sam. . to ver . . where such a supernatural miracle is wrought , no doubt it is a testimony of truth , as peter martyr affirmeth . and in this case it should have been a witness of lyes ; for , saith he , a matter of such weight cannot be attributed to the devil , but it is the mighty power of god that doth accomplish it . and if it lay in a witches power to call up a devil ; yet it lyeth not in a witches power to work such miracles ; for , god will not give his power and glory to any creature . to understand this place , we must diligently examine the circumstance thereof : it was well known , that saul , before he resorted to the witch , was in despair of the mercies and goodness of god ; partly for that samuel told him long before , that he should be overthrown , and david should have his place ; and partly , because god before had refused to answer him , either by samuel when he lived , or by any other prophet , or by urim or thummim , &c. and if you desire to see this matter discussed , turn to sam. . and confer my words therewith . saul seeing the host of the philistines come upon him , which thing could not be unknown to all the people , fainted , because he saw their strength , and his own weakness , and specially that he was forsaken : so as being now strait of mind , desperate , and a very fool , he goeth to certain of his servants that saw in what taking he was , and asked them for a woman that had a familiar spirit , and they told him by and by , that there dwelt one at endor . by the way you shall understand , that both saul and his servants , meant such a one as could by her spirit raise up samuel , or any other that was dead and buryed : wherein you see they were deceived , though it were true , that she took upon her so to do . to what use then served her familiar spirit , which you conceive she had , because sauls servants said so ? surely , as they were deceived and abused in part , so doubtless were they in the rest ; for to what purpose , i say , should her familiar serve , if not for such intents as they reported , and she undertook ? i think you will grant , that sauls men never saw her familiar ; for i never heard any yet of credit say , that he was so much in the witches favour , as to see her devil ; although indeed we read amongst the popish trumpery , that s. cicilie had an angel to her familiar , and that she could shew him to whom she would , and that she might ask and have what she or her friend list ; as appeareth in the lesson read in the popish church on s. cicilies day . well , i perceive the woman of endors spirit was a counterfeit , and kept belike at her closet at endor , or in the bottle , with mother alices devil at westwell , and are now bewrayed and fled together to limbo patrum , &c. and though saul were bewitched and blinded in the matter , yet doubtless a wise man would have perchance espied her knavery . me thinks saul was brought to this witch , much after the manner that doctor burcot was brought to feats , who sold master doctor a familiar , whereby he thought to have wrought miracles , or rather to have gained good store of money . this fellow by the name of feats was a jugler , by the name of hilles a witch or conjurer , every way a cosener ; his qualities and feats were to me , and many others , well known and detected : and yet the opinion conceived of him , was most strange and wonderful , even with such and in such cases , as it grieveth me to think of ; specially because his knavery and cosenage reached to the shedding of innocent blood . but now forsooth , saul covereth himself with a net ; and because he would not be known , he put on other garments : but to bring that matter to pass , he must have been cut shorter by the head and soulders , for by so much he was higher then any of the people : and therefore whatsoever face the crafty quean did set upon it , she knew him well enough . and for further proof thereof , you may understand , that the princes of the jews were much conversant with the people . and it appeareth manifestly , that saul dwelt very near to endor , so as she should the rather know him ; for in the evening he went from his lodging unto her house : neither should it seem that she was gone to bed when he came ; but because that may be uncertain , you may see in the process of the text , that in a piece of the night he went from his house to hers , and with much ado intreated her to consent to his request . she finished her conjuration , so as both sauls part , the witches part , and also samuels part was played ; and after the solemnization thereof , a calf was killed , a batch of bread baked , and a supper made ready and eaten up ; and after all this , he went home the same night ; and had need so to do , for he had some business the next day . by these and many other circumstances , it may be gathered , that she dissembled , in saying , she knew him not , and consequently counterfeited , and made a fool of him in all the rest . it appeareth there , that he , with a couple of his men , went to her by night , and said , conjecture unto me by thy familiar spirit , and bring me up whom i shall name unto thee . the godly-learned know , that this was not in the power of the witch of endor , but in the god of heaven only to accomplish . howbeit , saul was bewitched so to suppose ; and yet is he more simple that will be overtaken with the devises of our old witches , which are produced to resemble her . and why should we think , that god would rather permit the witch to raise samuel , then that dives could obtain lazarus to come out of abrahams bosome , upon more likely and more reasonable conditions ? well now doth this strumpet ( according to the guise of our cosening witches and conjurers ) make the matter strange unto saul , saying , that he came to her in a snare , &c. but witches seldome make this objection , saving when they mistrust that he which cometh to them will espie their jugling : for otherwise , where the witchmonger is simple and easie to be abused , the witch will be as easie to be intreated , and nothing dangerous of her cunning ; as you see this witch was soon perswaded , notwithstanding that objection , because she perceived and saw that saul was afraid and out of his wits : and therefore she said unto him , whom shall i raise up ? as though she could have brougt unto him abraham , isaac , or jacob ; who cannot hear us , therefore cannot rise at our call : for it is written , look thou down from heaven and behold us , &c. as for abraham he is ignorant of us , and israel knoweth us not . chap. xii . sam. . , , . expounded , wherein is shewed , that saul was cosened and abused by the witch ; and that samuel was not raised , is proved by the witches own talk . the manner and circumstance of their communion , or of her conjuration , is not verbatim set down and expressed in the text ; but the effect thereof briefly touched : yet will i shew you the common order of their conjuration , and specially of hers at this time used . when saul had told her , that he would have samuel brought up to him , she departed from his presence into her closet , where doubtless she had had her familiar , to wit , some lewd crafty priest , and made saul stand at the door like a fool ( as it were with his finger in a hole ) to hear the cosening answers , but not to see the cosening handling thereof , and the counterfeiting of the matter : and so goeth she to work , using ordinary words of conjuration , of which there are sundry varieties and forms ( whereof i shall have occasion to repeat some in another place ) as you see the juglers ( which be inferior conjurors ) speak certain strange words of course , to lead away the eie from espying the manner of their conveyance , whilest they may induce the mind to conceive and suppose that he dealeth with spirits , saying , hay , fortune fury , nunque credo , passe , passe , when come you sirra ! so belike after many such words spoken , she said to her self , lo now the matter is brought to pass , for i see wonderful things : so as saul hearing these words , longed to know all , and asked her what she saw : whereby you may know that saul saw nothing , but stood without like a mome , whilest she played her part in her closet , as may most evidently appear by the ver . of this chap. where it is said , then the woman came out unto saul . howbeit , a little before she cunningly counterfeited that she saw samuel , and thereby knew that it was saul that was come unto her : whereby all the world may perceive the cosening , and her dissimulation ; for by that which hath been before said , it must needs be that she knew him . and ( i pray you ) why should she not have suspected as well him to be saul before , when in express words he required her to bring unto him samuel , as now when samuel appeared unto her ? well , to the question before proposed by saul , she answereth and lyeth , that she saw angels or gods ascending up out of the earth . then proceedeth she with her inchanting phrases and words of course , so as thereby saul gathereth and supposeth that she hath raised a man ; for otherwise his question dependeth not upon any thing before spoken : for when she hath said , i saw angels ascending , &c. the next word he saith is , what fashion is he of ? which ( i say ) hangeth not upon her last expressed words : and to this she answered not directly , that it was samuel ; but that it was an old man lapped in a mantle : as though she knew not him that was the most notorious man in israel , that had been her neighbour by the space of many years , and upon whom ( while he lived ) every eye was fixed , and whom also she knew within less then a quarter of an hour before ; as by whose means also she came acquainted with saul . read the text and see . but she describeth his personage , and the apparel which he did usually wear when he lived ; which if they were both buryed together , were consumed and rotten , or devoured with worms before that time . belike he had a new mantle made him in heaven ; and yet they say taylors are skanty there , for that their consciences are so large here . in this countrey men give away their garments when they dye ; if samuel had so done , he could not have borrowed it again ; for , of likelihood , it would have been worn out in that space , except the donor had been a better husband than i ; for the testator was dead ( as it is supposed ) two years before . chap. xiii . the residue of sam. . expounded ; wherein is declared , how cunningly this witch brought saul resolutely to believe that she raised samuel : what words are used to colour the cosenage , and how all might also be wrought by ventriloquie . now cometh in samuel to play his part ; but i am perswaded it was performed , in the person of the witch her self , or of her confederate . he saith to saul , why hast thou disquieted me , to bring up ? as though without guile or packing , it had been samuel himself . saul answered , that he was in great distress ; for the philistines made war upon him . whereby the witch , or her confederate priest might easily conjecture that his heart failed , and direct the oracle or prophesie accordingly : especially , understanding by his present talk , and also by former prophesies and doings that were past , that god had forsaken him , and that his people were declining from him . for when jonathan ( a little before ) overthrew the philistines , being thirty thousand chariots , and six thousand horsemen : saul could not assemble above six hundred souldiers . then said samuel ( which some suppose was satan , and as i think , was the witch , with a confederate ; for what need so far fetches as to fetch a devil supernaturally out of hell , when the illusion may be here by natural means decyphered ? and if you note the words well , you shall perceive the phrase not to come out of a spiritual mouth of a devil ; but from a lying corporal tongue of a cosener , that careth neither for god nor the devil ; from whence issueth such advice and communication , as greatly disagreeth from satans nature and purpose . ) for thus ( i say ) the said samuel speaketh , wherefore dost thou asks of me , seeing the lord is gone from thee , and is thine enemy ? even the lord hath done unto him as he spake by my hands ; for the lord will rent thy kingdom out of thine hand , and give it to thy neighbour david ; because thou obeyedst not the voyce of the lord , &c. this ( i say ) is no phrase of a devil , but of a cosener , which knew before what samuel had prophesied concerning sauls destruction . for it is the devils condition to allure the people unto wickedness , and not in this sort to admonish , warn , and rebuke them from evil . and the popish writers confess , that the devil would have been gone at the first naming of god. if it be said , that it was at god's special commandement and will , that samuel or the devil should be raised , to propound this admonition , to the profit of all posterity . i answer , that then he would rather have done it by some of his living prophets , and that satan had not been so fit an instrument for that purpose . after this falleth the witch ( i would say samuel ) into the vein of prophecying , and speaketh to saul on this wise , the lord will rent thy kingdom out of thine hand , and give it to thy neighbour david ; because thou obeyedst not the voyce of the lord , nor executedst his fierce wrath upon the amalekites , therefore hath the lord done this unto thee this day . moreover , the lord will deliver thee into the hands of the philistines , and to morrow shalt thou and thy sons be with me , and the lord shall give the host of israel into the hands of the philistines . what could samuel have said more ? me thinks the devil would have used another order , encouraging saul rather than rebuking him for his evil . the devil is craftier than to leave such an admonition to all posterities , as should be prejudicial unto his kingdom , and also be void of all impiety . but so divine a sentence maketh much for the maintenance of the witches credit , and to the advancement of her gains . howbeit , concerning the verity of this prophesie , there be many disputable questions : first , whether the battel were fought the next day ? secondly , whether all his sons were killed with him ? item , whether they went to heaven or hell together ; as being with samuel , they must be in heaven ; and being with satan , they must be in hell . but although every part of this prophesie were false , as that all his sons were not slain ( ishbosheth living and reigning in israel two years after sauls death ) and that the battel was not on the morrow , and that wicked saul , after that he had killed himself , was not with good samuel , yet this witch did give a shrewd guess to the sequel : which , whether it were true or false , pertains not to my purpose , and therefore i will omit it . but as touching the opinion of them that say it was the devil , because that such things came to pass ; i would fain know of them where they learn that devils foreknow things to come ? if they say , he guesseth only upon probabilities , the witch may also do the like . but here i may not forget the decrees , which conclude , that samuel appeared not unto saul ; but that the historiographer set forth sauls mind and samuels estate , and certain things that were said and seen , omitting whether they were true or false : and further , that it were a great offence for a man to believe the bare words of the story . and if this exposition like you not , i can easily frame my self to the opinion of some of great learning expounding this place , and that with great probability , in this sort , to wit , that this pythonist being ventriloqua , that is , speaking , as it were , from the bottom of her belly , did cast her self into a trance , and so abused saul , answering to saul in samuels name , in her counterfeit hollow voice : as the wench of westwel spake , whose history i have rehearsed before at large , in pag. , . and this is right ventriloquie . chap. xiv . opinions of some learned men , that samuel was indeed raised , not by the witches art or power , but by the special miracle of god : that there are no such visions in these our dayes ; and that our witches cannot do the like . ajas and sadajas write , that when the woman saw the miracle indeed , and more then she looked for , or was wont to do , she began to cry out , that this was a vision indeed , and a true one , not done by her art , but by the power of god. which exposition is far more probable than our late writers judgements hereupon , and agreeth with the exposition of divers good divines . gelasius saith , it was the very spirit of samuel : and where he suffered himself to be worshipped , it was but in civil salutation and courtesie : and that god did interpose samuel , as he did elias to the messenger of ochosias , when he sent to belzebub the god of acharon . and here is to be noted , that the witchmongers are set up in this point : for the papists say , that it cannot be a devil , because jehovah is thrice or five times named in the story . upon this piece of scripture , arguments are dayly devised , to prove and maintain the miraculous actions of witchcraft , and the raising of the dead by conjurations , and yet , if it were true , that samuel himself were raised , or the devil in his likeness ; and that the witch of endor by her art and cunning did it , &c. it maketh rather to the disproof than to the proof of our witches , which can neither do that kind of miracle , or any other , in any such place or company , where their jugling and cosenage may be seen and laid open . and i challenge them all ( even upon the adventure of my life ) to shew one piece of a miracle , such as christ did truly , or such as they suppose this witch did diabolically , be it not with art nor confederacy , whereby some colour thereof may be made ; neither are there any such visions in these dayes shewed . heretofore god did send his visible angels to men ; but now we hear not of such apparitions , neither are they necessary . indeed it pleased god heretofore , by the hand of moses , and his prophets , and specially by his son christ and his apostles , to work great miracles for the establishing of the faith ; but now , whatsoever is necessary for our salvation , is contained in the word of god : our faith is already confirmed , and our church established by miracles ; so as now to seek for them is a point of infidelity . which the papists ( if you note it ) are greatly touched withal , as in their lying legends appeareth . but in truth their miracles are knaveries most commonly , and specially of priests , whereof i could cite a thousand . if you read the story of bell and the dragon , you shall finde a cosening miracle of some antiquity . if you will see newer devices , read wierus , cardanus , baleus , and specially lavaterus , &c. there have been some * walking spirits in these parts , so conjured , not long since , as afterwards they little delighted to make any more apparitions . chap. xv. of vain apparitions : how people have been brought to fear bugs ; which is partly reformed by the preaching of the gospel : the true effect of christs miracles . but certainly , some one knave in a white sheet hath cosened and abused many thousands that way ; specially when robin good-fellow kept such a coil in the countrey . but you shall understand , that these bugs specially are spyed and feared of sick folk , children , women , and cowards , which through weakness of mind and body , are shaken with vain dreams and continual fear . the scythians , being a stout and a warlike nation ( as divers writers report ) never see any vain sights , or spirits . it is a common saying , a lyon feareth no bugs . but in our childhood , our mothers maids have so terrified us with an ugly devil having horns on his head , fire in his mouth , and a tail in his breech , eyes like a bason , fangs like a dog , claws like a bear , askin like a niger , and a voyce roaring like a lyon , whereby we start and are afraid when we hear one cry bough : and they have so frayed us with bul-beggers , spirits , witches , urchens , elves , hags , fairies , satyrs , pans , faunes , sylens , kit with the canstick , tritons , centaures , dwarfes , gyants , imps , calcars , conjurers , nymphes , changelings , incubus , robin goodfellow , the spoorn , the mare , the man in the oak , the hell-wain , the firedrake , the puckle , tom-thombe , hob-goblin , tom-tumbler , boneless , and such other bugs , that we are afraid of our own shadows : insomuch that some never fear the devil , but in a dark night ; and then a polled sheep is a perilous beast , and many times is taken for our fathers soul , specially in a churchyard , where a right hardy man heretofore scant durst passe by night , but his hair would stand upright . for right grave writers report , that spirits most often and specially take the shape of women appearing to monks , &c. and of beasts , dogs , swine , horses , goats , cats , hares ; of fowles , as crowes , night owles , and shreek owles ; but they delight most in the likeness of snakes and dragons . well , thanks be to god , this wretched and cowardly infidelity , since the preaching of the gospel , is in part forgotten : and doubtless , the rest of those illusions will in short time ( by gods grace ) be detected and vanish away . divers writers report , that in germany , since luthers time , spirits and devils have not personally appeared , as in times past they were wont to do . this argument is taken in hand or the ancient fathers , to prove the determination and ceasing of oracles . for in times past ( saith athanasius ) devils in vain shapes did intricate men with their illusions , hiding themselves in waters , stones , woods , &c. but now , that the word of god hath appeared , those sights , spirits and mockeries of images are ceased . truly , if all such oracles , as that of apollo , &c. ( before the coming of christ ) had been true , and done according to the report , which hath been brought through divers ages , and from far countries unto us , without priestly fraud or guil , or as the spirits of prophesie , and working of miracles , had been inserted into a idol , as hath been supposed ; yet we christians may conceive , that christs coming was not so fruitless and prejudicial in this point unto us , as to take away his spirit of prophesie and divination from out of the mouth of his elect people , and good prophets , giving no answer of any thing to come by them , nor by urim nor thummim , as he was wont , &c. and yet to leave the devil in the mouth of a witch , or an idol to prophesie or work miracles , &c. to the hinderance of his glorious gospel , to the discountenance of his church , and to the furtherance of infidelity and false religion ; whereas the working of miracles was the only , or at least , the most special means that moved men to believe in christ , as appeareth in sundry places of the gospel , and specially in john , where it is written , that a great multitude followed him , because they saw his miracles which he did , &c. nay , is it not written , that jesus was approved by god among the jews , with miracles , wonders and signes ? &c. and yet , if we confer the miracles wrought by christ , and those that are imputed to witches ; witches miracles shall appear more common , and nothing inferior unto his . chap. xvi . witches miracles compared to christs ; that god is the creator of all things ; of apollo , and of his names and portraiture . if the witch of endor had performed that , which many conceive of the matter , it might have been compared with the raising up of lazarus . i pray you , is not the converting of water into milk , as hard a matter as the turning of water into wine ? and yet , as you may read in the gospel , that christ did the one , as his first miracle ; so may you read in m. mal. and in bodin , that witches can easily do the other ; yea , and that which is a great deal more , of water they can make butter . but to avoid all cavils , and least there should appear more matter in christs miracle , then the others , you shall finde in m. mal. that they can change water into wine : and , what is it to attribute to a creature , the power and work of the creator , if this be not ? christ saith , opera quae ego facio nemo potest facere . creation of substance was never granted to man nor angel ; ergo , neither to witch nor devil ; for god is the only giver of life and being , and by him all things are made , visible and invisible . finally , this woman of endor is in the scripture called pythonissa ; whereby it may appear that she was but a very cosener : for pytho himself , whereof pythonissa is derived , was a counterfeit . and the original story of apollo , who was called pytho , because he killed a serpent of that name , is but a poetical fable ; for the poets say , he was the god of musick , physick , poetry and shooting . in heaven he is called sol , in earth liber pater , in hell apollo . he flourisheth alwayes with perpetual youth , and therefore he is painted without a beard ; his picture was kept as an oracle-giver ; and the priests that attended thereon at delphos were coseners , and called pythonists of pytho , as papists of papa ; and afterwards all women that used that trade , were named pythonissae , as was this woman of endor . but because it concerneth this matter , i will briefly note the opinions of divers learned men , and certain other proofs , which i finde in the scripture touching the ceasing of miracles , prophesies and oracles . book viii . chap. i. that miracles are ceased . although in times past , it pleased god , extraordinarily to shew miracles amongst his people , for the strengthening of their faith in the messias ; and again , at his coming to confirm their faith by his wonderful doings , and his special graces and gifts bestowed by him upon the apostles , &c. yet we ordinarily read in the scriptures , that it is the lord that worketh great wonders . yea , david saith , that among the dead ( as in this case of samuel ) god himself sheweth no wonders . i find also , that god will not give his glory and power to a creature . nicodemus being a pharisee , could say , that no man could do such miracles as christ did , except god were with him : according to the saying of the prophet to those gods and idols , which took on them the power of god , do either good or ill if you can , &c. so as the prophet knew and taught thereby , that none but god could work miracles . infinite places for this purpose might be brought out of the scripture , which for brevity i omit and overslip . st. augustine , among other reasons , whereby he proveth the ceasing of miracles , saith , now blind flesh doth not open the eyes of the blinde by the miracle of god , but the eyes of our heart are opened by the word of god. now is not our dead carcase raised any more up by miracle , but our dead bodies be still in the grave , and our souls are raised to life by christ . now the ears of the deaf are not opened by miracle , but they which had their ears shut before , have them now opened to their salvation . the miraculous healing of the sick , by anointing , spoken of by s. james , is objected by many , specially by the papists , for the maintenance of their sacrament of extream unction ; which is apishly and vainly used in the romish church , as though the miraculous gift had continuance till this day : herein you shall see what calvin speaketh in his institutions , the grace of hearing ( saith he ) spoken of by s. james , is vanished away , as also the other miracles , which the lord would have shewed only for a time , that he might make the new preaching of the gospel marvellous for ever . why ( saith he ) doth not these ( meaning miracle-mongers ) appoint some siloah to swim in , whereinto at certain ordinary recourses of times sick folk may plunge themselves ? why do they not lye along upon the dead , because paul raised up a dead child by that means ? verily ( saith he ) james in the miracle to anoint , spake for that time , whiles the church still enjoyed such blessing of god. item , he saith , that the lord is present with his in all ages ; and so often as need is , he helpeth their sicknesses , no less then in old time . but he doth not so utter his manifest power , nor distributeth miracles , as by the hands of the apostles , because the gift was but for a time . calvin even there concludeth thus , they say such vertues or miracles remain , but experience says nay . and see how they agree among themselves . danaeus saith , that neither witch nor devil can work miracles . giles alley saith directly , that witches work miracles . calvin saith , they are all ceased . all witchmongers say , they continue . but some affirm , that popish miracles are vanished and gone away ; howbeit witches miracles remain in full force . so as s. loy is out of credit for a horse-leach ; master t. and mother bungie remain in estimation for prophets ; nay hobgoblin and robin-goodfellow are contemned among young children , and mother alice and mother bungie are feared among old fools . the estimation of these continue , because the matter hath not been called in question : the credit of the other decayeth , because the matter hath been looked into : whereof i say no more , but that s. anthonies bliss will help your pig , whensoever mother bungie doth hurt it with her curse ; and therefore we are warned by the word of god , in any wise not to fear their curses . but let all the witchmongers , and specially the miraclemongers in the world answer me to this supposition ; put the case , that a woman of credit , or else a woman-witch should say unto them , that she is a true prophet of the lord , and that he revealeth those secret mysteries unto her , whereby she detecteth the lewd acts and imaginations of the wicked , and that by him she worketh miracles , and prophesieth , &c. i think they must either yield , or confess , that miracles are ceased . but such things ( saith cardigan ) as seem miraculous , are chiefly done by deceipt , legierdemain , or confederacy ; or else , they may be done , and yet seem unpossible ; or else , things are said to be done , and never were nor can be done . chap. ii. the gift of prophesie is ceased . that witches , nor the woman of endor , nor yet her familiar or devil can tell what is to come , may plainly appear by the words of the prophet , who saith , shew what things are to come , and we will say , you are gods indeed : according to that which solomon saith , who can tell a man what shall happen him under the sun ? marry that can i ( saith the witch of endor to saul . ) but i will rather believe paul and peter , which say , that prophesie is the gift of god , and no wordly thing ; then a cosening quean , that taketh upon her to do all things , and can do nothing but beguile men : up steppeth also another bungie , and she can tell you where your horse or your ass is bestowed , or any thing that you have lost is become , as samuel could ; and what you have done in all your age past , as christ did to the woman of sichar at jacobs well ; yea , and what your errand is , before you speak , as elizeus did . peter martyr saith , that only god and man knoweth the heart of man , and therefore , that the devil must be secluded ; alledging these places ; solus deus est scrutator cordium ; only god is the searcher of hearts : and , nemo scit quae sunt hominis , nisi spiritus hominis qui est in eo ; none knoweth the things of man , but the spirit of man which is within him : solomon saith , tu solus nosti cogitationes hominum ; thou only knowest the thoughts of men . and jeremiah saith , in the person of god , ego deus scrutans corda & renes ; i am god searching hearts and reins : also , mathew saith of christ , jesus autem videns cogitationes eorum ; and jesus seeing their thoughts , who in scripture is called the searcher and knower of the thoughts in the heart , as appeareth in act. . & . rom. . mat. . . & . mark . luke . & . & . john . . . & . apoc. . & . and in other places infinite . the same peter martyr , also saith , that the devil may suspect , but not know our thoughts ; for if he should know our thoughts , he should understand our faith , which if he did , he would never assault us with one temptation . indeed we read that samuel could tell where things lost were strayed , &c. but we see that gift also ceased by the coming of christ , according to the saying of paul , at sundry times , and in divers manners god spake in the old times by our fathers the prophets ; in these last dayes he hath spoken unto us by his son , &c. and therefore i say , that gift of prophesie , wherewith god in times past endued his people , is also ceased , and counterfeits and coseners , are come in their places , according to this saying of peter , there were false prophets among the people , even at there shall be false teachers among you , &c. and think not that so notable a gift should be taken from the beloved , and the elect people of god , and committed to mother bungie , and such like of her profession . the words of the prophet zechary are plain , touching the ceasing both of the good and bad prophet , to wit , i will cause the prophets and unclean spirits to depart out of the land , and when any shall yet prophesie , his parents shall say to him , thou shalt not live , for thou speakest lyes in the name of the lord ; and his parents shall thrust him through when he prophesieth , &c. no , no ; the foretelling of things to come , is the only work of god , who disposeth all things sweetly , of whose , counsel there hath never yet been any man ; and to know our labours , the times and moments god hath placed in his own power . also phavorinus saith , that if these cold prophets or oraclers tell thee of prosperity , and deceive thee , thou art made a miser through vain expectation ; if they tell thee of adversity , &c. and lye , thou art made a miser through vain fear . and therefore i say , we may as well look to hear prophesies at the tabernacle , in the bush ; of the cherubin , among the clouds , from the angels , within the ark , or out of the flame , &c. as to expect an oracle of a prophet in these dayes . but put the case , that one in our common-wealth should step up and say he were a prophet ( as many frantick persons do ) who would believe him , or not think rather that he were a lewd person ? see the statutes eliz. . whether there be not laws made against them , condemning their arrogancy and cosenage : so also the canon laws to the same effect . chap. iii. that oracles are ceased . touching oracles , which for the most part were idols of silver , gold , wood , stones , &c. within whose bodies some say unclean spirits hid themselves , and gave answers , as others say , that exhalations rising out of the ground , inspire their minds , whereby their priests gave out oracles ; so as spirits and winds rose up out of that soil , and indued those men with the gift of prophesie of things to come , though in truth they were all devices to cosen the people , and for the profit of priests , who received the idols answers over night , and delivered them back to the idolaters the next morning : you shall understand , that although it had been so , as it is supposed ; yet by the reasons and proofs before rehearsed , they should now cease : and whatsoever hath affinity with such miraculous actions , as witchcraft , conjuration , &c. is knocked on the head , and nailed on the cross with christ , who hath broken the power of devils , and satisfied gods justice , who also hath troden them under his feet , and subdued them , &c. at whose coming the prophet zachary saith , that the lord will cut the names of idols out of the land , and they shall be no more remembred ; and he will then cause the prophets and unclean spirits to depart out of the land . it is also written , i will cut off thine inchanters out of thine hand , and than shalt have no more soothsayers . and indeed , the gospel of christ hath so laid open their knavery , &c. that since the preaching thereof , their combes are cut , and few that are wise regard them . and if ever these prophesies came to take effect , it must be upon the coming of christ , whereat you see the devils were troubled and fainted , when they met him , saying , or rather exclaming upon him on this wise , fili dei , cur venisti nos cruciare ante tempus ? o thou son of god , why comest thou to molest us ( or confound us ) before our time appointed ? which he indeed prevented , and now remaineth he our defender and keeper from his claws : so as now you see here is no room left for such guests . howbeit , you shall hear the opinion of others , that have been as much deceived as your selves in this matter ; and yet are driven to confess , that god hath constituted his son to beat down the power of devils , and to satisfie gods justice , and to heal our wound received by the fall of adam , according to gods promise in genesis . the seed of the woman shall tread down the serpent , or the devil . eusebius ( in his first book de praedicatione evangelii , the title whereof is this , that the power of devils is taken away by the coming of christ ) saith , all answers made by devils , all soothsayings and divinations of men are gone and vanished away . item , he citeth porphyry , in his book against christian religion , wherein these words are rehearsed , it is no marvel , though the plague be so hot in this city ; for ever since jesus hath been worshipped , we can obtain nothing that good is at the hands , of our gods. and of this defection and ceasing of oracles writeth cicero long before , and that to have happened also before his time . howbeit , chrysostome living lone since cicero , saith , that apollo was forced to grant , that so long as any relike of a martyr was held to his nose , he could not make any answer or oracle . so as one may perceive , that the heathen were wiser in this behalf then many christians , who in times past were called oppugnatores incantamentorum , as the english princes are called defensores fidei . plutarch calleth boeotia ( as we call bablers ) by the name of many words , because of the multitude of oracles there ; which now ( saith he ) are like to a spring or fountain which is dryed up . if any one remained , i would ride five hundred miles to see it : but in the whole world there is not one to be seen at this hour ; popish cosenages excepted . but plutarch saith , that the cause of this defection of oracles , was the devils death , whose life he held to be determinable and mortal , saying , they dyed for very age ; and that the divining priests were blown up with a whirle-winde , and sunk with an earthquake . others imputed it to be the sight of the place of the planets , which when they passed over them , carryed away that art with them , and by revolution may return , &c. eusebius also citeth out of him the story of pan , which because it is to this purpose , i will insert the same ; and since it mentioneth the devils death , you may believe it if you list , for i will not , as being assured , that he is reserved alive to punish the wicked , and such as impute unto those idols the power of almighty god. chap. iv. a tale written by many grave authors , and believed by many wise men of the devils death . another story written by papists , and believed of all catholicks , approving the devils honestly , conscience and courtesie . plutarch saith , that his countreyman epitherses told him , that as he passed by sea into italy , many passengers being in his boat , in an evening when they were about the islands echinadae , the wind quite ceased , and the ship driving with the tide , was brought at last to pax ; and whilest some slept , and others quaft , and othersome were awake ( perhaps in as ill case as the rest ) after supper suddainly a voyce was heard calling thamus , in such sort as every man marvelled . this thamus was a pilot born in aegypt , unknown to many that were in the ship : wherefore being twice called , he answered nothing ; but the third time he answered : and the other with a lowder voyce commanded him , that when he came to palodes , he should tell them , that the great god pan was departed . whereat every one was astonyed ( as epitherses affirmed . ) and being in consultation what were best to do , thamus concluded , that if the wind were high , they must pass by with silence ; but if the weather were calme , he must utter that which he had heard . but when they came to palodes , and the weather calme , thamus looking out toward the land , cryed aloud , that the great god pan was deceased ; and immediately there followed a lamentable noise of a multitude of people , as it were , with great wonder and admiration . and because there were many in the ship , they said , the fame thereof was speedily brought to rome , and thamus sent for by tiberius the emperor , who gave such credit thereto , that he diligently inquired and asked who that pan was . the learned men about him supposed , that pan was he who was the son of mercury and penelope , &c. eusebius saith , that this chanced in the time of tiberius the emperour , when christ expelled all devils , &c. paulus martius , in his notes upon ovids fasti , saith , that this voyce was heard out of paxe , that very night that christ suffered , in the year of tiberius the nineteenth . surely , this was a merry jest devised by thamus , who with some confederates thought to make sport with the passengers , who were some asleep , and some drunk , and some other at play , &c. whiles the first voice was used : and at the second voyce , to wit , when he should deliver his message , he being an old pilot , knew where some noise was usual , by means of some eccho in the sea , and thought he would ( to the astonishment of them ) accomplish his device , if the weather proved calm : whereby may appear , that he would in other cases of tempests , &c. rather attend to more serious business , then to that ridiculous matter ; for why else should he not do his errand in rough weather , as well as in calm ? or , what need he tell the devil thereof , when the devil told it him before , and with much more expedition could have done the errand himself ? but you shall read in the legend a fable , an oracle i would say , more authentick ; for many will say , that this was a prophane story , and not so canonical as those which are verified by the popes authority : and thus it is written . a woman in her travel sent her sister to diana , which was the devil in an idol ( as all those oracles are said to be ) and willed her to make her prayers , or rather a request , to know of her safe delivery ; which thing she did : but the devil answered , why prayest thou to me ? i cannot help thee , but go pray to andrew the apostle , and he may help thy sister , &c. lo , this was not only a gentle , but a godly devil , pittying the womans case , who revealing his own disability , enabled s. andrew more . i know some protestants will say , that the devil , to maintain idolatry , &c. referred the maid to s. andrew : but what answer will the papists make , who think it great piety to pray unto saints , and so by consequence a honest courtesie in the devil , to send her to s. andrew , who would not fail to serve her turn , & c ? chap. v. the judgements of the ancient fathers touching oracles , and their abolishment , and that they be now transferred from delphos to rome . the opinions of the fathers , that oracles are ceased by the coming of christ , you shall find in these places following , to wit , justinus , indialogis adversus judaeos ; athanasius , de humanitate verbi ; augustine , de civitate dei ; eusebius , lib. . cap. . item , lib. . cap. . . rupertus , in joan. lib. . . plutarch . de abolitione oraculorum ; pliny lib. . natural . historiae . finally , athanasius concludes , that in times past , there were oracles in delphos , boeotia , lycia , and other places ; but now , since christ is preached unto all men , this madness is ceased . so as you see , that whatsoever estimation in times past , the ancient fathers conceived ( by hearsay ) of those miraculous matters of idols and oracles , &c. they themselves refuse now , not only to bear witness of , but also affirm , that ever since christs coming , their miracles have been stopped . for the ceasing of the knaveries and cosening devices of priests , i see no authority of scripture , or ancient father , but rather the contrary , to wit , that there shall be strange illusions shewed by them even unto the end . and truly , whosoever knoweth and noteth the order and devices of and in popish pilgrimages , shall see both the oracles and their conclusions remaining , and as it were transferred from delphos to rome , where that adulterous generation continually seeketh a sign , though they have moses and the prophets , yea even christ and his apostles also , &c. chap. vi. where and wherein coseners , witches , and priests were wont so give oracles , and to work their feats . these cosening oracles , or rather oraclers used ( i say ) to exercise their feats , and to do their miracles most commonly in maids , in beasts , in images , in dens , in cloysters , in dark holes , in trees , in churches or churchyards , &c. where priests , monks , and fryers , had laid their plots , and made their confederacies aforehand , to beguil the world ; to gain money , and to add credit to their profession . this practice began in the oaks of dodona , in the which was a wood , the trees thereof ( they say ) could speak . and this was done by a knave in a hollow-tree , that seemed sound unto the simple people . this wood was in molossus a part of greece , called epyrus , and it was named dodonas oracle . there were many oracles in aegypt , namely , of hercules , of apollo , of minerva , of diana , of mars , of jupiter , and of the ox apys , who was the son of jupiter , but his image was worshipped in the likeness of an ox. latona , who was the mother of apollo , was an oracle in the city of bute . the priests of apollo , who alwayes counterfeited fury and madness , gave oracles in the temple called clarius , within the city of colophon in greece . at thebes in boeotia , and also in loebadia , trophonius was the chief oracle . at memphis , a cow ; at corinth , an ox , called mineus ; in arsinoe , a crocodile ; in athens , a prophet called amphiaraus , who indeed dyed at thebes , where they say , the earth opened and swallowed him up quick . at delphos was the great temple of apollo , where devils gave oracles by maids ( as some say ) though indeed it was done by priests . it was built upon parnassus hill in greece . and the defenders of oracles say , that even as rivers oftentimes are diverted to another course ; so likewise the spirit , which inspired the chief prophets , may for a time be silent , and revive again by revolution . demetrius saith , that the spirits which attended on oracles , waxed weary of the peoples curiosity and importunity , and for shame forsook the temple . but as one that of late hath written against prophesies , saith , it is no marvel , that when the familiars that speak in trunks were repelled from their harbour for fear of discovery , the blocks almighty lost their senses ; for these are all gone now , and their knavery is espyed , so as they can no longer abuse the world with such bables . but whereas these great doctors suppose , that the cause of their dispatch was the coming of christ ; if they mean that the devil dyed , so soon as he was born ; or , that then he gave over his occupation , they are deceived : for the popish church hath made a continual practice hereof , partly for their own private profit , lucre , and gain ; and partly to be had in estimation of the world , and in admiration among the simple . but indeed , men that have learned christ , and been conversant in his word , have discovered and shaken off the vanity and abomination hereof . but if those doctors had lived till this day , they would have said and written , that oracles had ceased , or rather been driven out of england , in the time of king henry the eight , and of queen elizabeth his daughter ; who have done so much in that behalf , as at this hour , they are not only all gone , but forgotten here in this english nation , where they swarmed as thick as they did in boeotia , or in any other place in the world . but the credit they had , depended not upon their desert , but upon the credulity of others . now therefore i will conclude and make an end of this matter , with the opinion and saying of the prophet , vain is the answer of idols . for they have eyes and see not , ears and hear not , mouths and speak not , &c. and , let them shew what is to come , and i will say , they are gods indeed . book ix . chap. i. the hebrew word kasam expounded , and how far a christian may conjecture of things to come . kasam ( as john wierius upon his own knowledge affirmeth , and upon the word of andraeas masius reporteth ) differeth little in signification from the former word ob ; betokening viticinari , which is , to prophesie , and is most commonly taken in evill part , as in deut. . jerem. . &c. howbeit , sometime in good part , as in isa . . . to foretell things to come upon probable conjectures , so as therein we reach no further then becometh humane capacity , is not ( in mine opinion ) unlawful , but rather a commendable manifestation of wisdome and judgement , the good gifts and noble blessings of god , for the which we ought to be thankful ; as also to yield due honour and prayse unto him , for the noble order which he hath appointed in nature : praying him to lighten our hearts with the beams of his wisdome , that we may more and more profit in the true knowledge of the workmanship of his hands . but some are so nice , that they condemn generally all sorts of divinations , denying those things that in nature have manifest causes , and are so framed , as they foreshew things to come , and in that shew admonish us of things after to insue , exhibiting signs of unknown and future matters to be judged upon , by the order , law , and course of nature proposed unto us by god. and some on the other side are so bewitched with folly , as they attribute to creatures that estimation , which rightly and truly appertaineth to god the creator of all things ; affirming , that the publick and private destinies of all humane matters , and whatsoever a man would know of things come or gone , is manifested to us in the heavens ; so as by the stars and planets all things might be known . these would also , that nothing should be taken in hand or gone about , without the favourable aspect of the planets . by which , and other the like devices they deprave and prophane the ancient and commendable observations of our fore-fathers , as did colebrasus , who taught , that all mans life was governed by the seven planets ; and yet a christian , and condemned for heresie . but let us so far forth embrace and allow this philosophy and prophesying , as the word of god giveth us leave , and commendeth the same unto us . chap. ii. proofes by the old and new testament , that certain observations of the weather are lawful . when god by his word and wisdom had made the heavens , and placed the stars in the firmament , he said , let them be for signs , and for seasons , and for dayes , and years . when he created the rainbow in the clouds , he said it should be for a sign and token unto us . which we find true , not only of the flood past , but also of the showres to come . and therefore , according to jesus sirachs advice , let us behold it , and prayse him that made it . the prophet david saith , the heavens declare the glory of god , and the earth sheweth his handy work : day unto day uttereth the same , and night unto night teacheth knowledge . it is also written , that by the commandement of the the holy one , the stars are placed , and continue in their order , and fail not in their watch . it should appear , that christ himself did not altogether neglect the course and order of the heavens , in that he said , when you see a cloud rise out of the west , straightway you say a showre cometh ; and so it is : and when you see the southwinde blow , you say it will be hot , and so it cometh to pass . again , when it is evening , you say fair weather , for the skie is red ; and in the morning you say , today shall be a tempest , for the skie is red and lowring . wherein as he noteth that these things do truly come to pass , according to ancient observation , and to the rule astronomical ; so doth he also by other words following admonish us , that in attending too much to those observations , we neglect not specially to follow our christian vocation . the physician is commended unto as , and allowed in the scriptures : but so to put trust in him , as to neglect and distrust god , is severely forbidden and reproved . surely , it is most necessary for us to know and observe divers rules astological ; otherwise we could not with opportunity dispatch our ordinary affairs . and yet lactantius , condemneth and recounteth it among the number of witchcrafts ; from whose censure calvin doth not much vary . the poor husbandman perceiveth that the increase of the moon maketh plants and living creatures fruitful ; so as in the full moon they are in best strength , decaying in the wane , and in the conjunction do utterly wither and fade . which when by observation , use and practice , they have once learned , they distribute their business accordingly ; as their times and seasons to sow , to plant , to prune , to let their cattel blood , to cut , &c. chap. iii. that certain observations are indifferent , certain ridiculous , and certain impious ; whence that cunning is derived of apollo , and of aruspices . i know not whether to disallow or discommend the curious observation used by our elders , who conjectured upon nativities ; so as , if saturn and mercury were opposite in any brute sign , a man then born should be dumb or stammer much ; whereas it is dayly seen , that children naturally imitate their parents conditions in that behalf . also they have noted , that one born in the spring of the moon , shall be healthy ; in that time of the wane , when the moon is utterly decayed , the child then born cannot live ; and in the conjunction , it cannot long continue . but i am sure the opinion of julius maternus is most impious , who writeth , that he which is born when saturn is in leo , shall live long , and after his death shall go to heaven presently . and so is this of allumazar , who saith , that whosoever prayeth to god , when the moon is in capite draconis , shall be heard , and obtain his prayer . furthermore , to play the cold prophet , as to recount it good or bad luck , when salt or wine falleth on the table , or is shed , &c. or to prognosticate that guests approach to your house , upon the chattering of pies or haggisters , whereof there can be yielded no probable reason , is altogether vanity and superstition ; as hereafter shall be more largely shewed . but to make simple people believe , that a man or woman can foretel good or evil fortune , is meer witchcraft or cosenage ; for god is the only searcher of the heart , and delivereth not his counsel to so lewd reprobates . i know divers writers affirm , that witches foretel things , as prompted by a real devil ; and that he again learneth it out of the prophesies written in the scriptures , and by other nimble sleights , wherein he passeth any other earthly creature ; and that the same devil , or some of his fellows runs or flies as far as rochester , to mother bungie ; or to canterbury to m.t. or to delphos , to apollo ; or to aesculapius , in pergamo ; or to some other idol or witch ; and there , by way of oracle , answers all questions , through his understanding of the prophesies contained in the old testament , especially in daniel and isaiah ; whereby the devil knew of the translation of the monarchy from babylon to graecia , &c. but either they have learned this of some oracle or witch ; or else i know not where the devil they find it . marry certain it is , that herein they shew themselves to be witches and fond diviners : for they find no such thing written in gods word . of the idol called apollo , i have somewhat already spoken in the former title of ob or pytho , and some occasion i shall have to speak thereof hereafter ; and therefore at this time it shall suffice to tell you , that the credit gained thereunto , was by the craft and cunning of the priests , which tended thereupon ; who with their counterfeit miracles so bewitched the people , as they thought such vertue to have been contained in the bodies of those idols , as god hath not promised to any his angels , or elect people : for it is said , that if apollo were in a chafe , he would sweat ; if he had remorse to the afflicted , and could not help them , he would shed tears , which i believe might have been wiped away with that handkerchief , that wiped and dryed the rood of graces face , being in the like perplexities . even as another sort of witching priests called aruspices prophesied victory to alexander , because an eagle lighted on his head : which eagle might ( i believe ) be cooped or caged with mahomets dove , that picked peason out of his ear . chap. iv. the predictions of soothsayers , and lewd priests ; the prognostications of astronomers and physitians allowable : divine prophesie holy and good . the cosening tricks of oracling priests and monks , are and have been specially most abominable . the superstitious observations of senceless augurers , and soothsayers ( contrary to philosophy , and without authority of scripture ) are very ungodly and ridiculous . howbeit i reject not the prognostications of astronomers , nor the conjectures or forewarnings of physitians , nor yet the interpretations of philosophers ; although in respect of the divine prophesies contained in holy scriptures , they are not to be weighed or regarded : for the end of these , and the other , is not only far differing ; but whereas these contain only the words and will of god , with the other are mingled most horrible lyes and cosenages ; for though there be many of them learned and godly , yet lurk there in corners , of the same profession , a great number of counterfeits and coseners . j. bodin putteth this difference between divine prophets and inchanters ; to wit , the one saith alwayes true , the others words ( proceeding from the devil ) are alwayes false ; or for one truth , they tell a hundred lyes . and then , why may not every . witch be thought as cunning as apollo ? and , why not every counterfeit cosener , as good a witch as mother bungie ? for it is odds , but they will hit the truth once in a hundred divinations , as well as the best . chap. v. the diversity of true prophets ; of urim , and of the prophetical use of the twelve precious stones contained therein ; of the divine voyce called eccho . it should appear , that even of holy prophets , there were divers sorts : for david and solomon , although in their psalms and parables are contained most excellent mysteries , and notable allegories ; yet they were not indued with that degree of prophesie , that ely and elisha were , &c. for as often as it is said , that god spake to david or solomon , it is meant to be done by the prophets ; for nathan or gad were the messengers and prophets to reveal gods will to david . and ahiam the shilonite was sent from god to solomon . item , the spirit of prophesied which elias had , was doubled upon elisha . also , some prophets prophesied all their lives , some had but one vision , and some had more according to gods pleasure ; yea , some prophesied unto the people of such things as came not to pass , and that was where gods wrath was pacified by repentance . but these prophets were alwayes reputed among the people to be wise and godly ; whereas the heathen prophets were evermore known and said to be mad and foolish , as it is written both of the prophets of sibylla , and also of apollo ; and at this day also in the indies , &c. but that any of these extraordinary gifts remain at this day , bodin , nor any witchmonger in the world shall never be able to prove ; though he in his book of devilish madness would make men believe it : for these were miraculously maintained by god among the jews , who were instructed by them of all such things as should come to pass ; or else informed by urim : so as the priest by the brightness of the twelve pretious stones contained therein , could prognosticate or expound any thing : which brightness and vertue ceased ( as josephus reporteth ) two hundred years before he was born . so as since that time , no answers were yielded thereby of gods will and pleasure . nevertheless , the hebrews write , that there hath been ever since that time , a divine voyce heard among them , which in latin is called filia vocis , in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in english the daughter of speech . chap. vi. of prophesies conditional ; whereof the prophesies in the old testament do intreat , and by whom they were published ; witchmongers answers to the objections against witches supernatural actions . christ and his apostles prophesied of the calamities and afflictions , which shall grieve and disturb the church of god in this life ; also , of the last day , and of the signes and tokens that shall be shewed before that day : and finally , of all things which are requisite for us to foreknow . howbeit , such is the mercy of god , that all prophesies , threatnings , plagues , and punishments are annexed to conditions of repentance : as on the other side , corporal blessings are tyed under the condition of the cross and castigation . so as by them the mysteries of our salvation being discovered unto us , we are not to seek new signes and miracles ; but to attend to the doctrine of the apostles , who preached christ exhibited and crucified for our sins , his resurrection , ascension , and thereby the redemption of as many as believe , &c. the prophesies in the old testament , treat of the continuance , the government , and the difference of estates ; or the distinction of the four monarchies , of their order , decay and instauration ; of the changes and ruines of the kingdoms of juda , israel , aegypt , persia , graecia , &c. and specially of the coming of our saviour jesus christ , and how he should be born of a virgin , and where , of his tribe , passion , resurrection , &c. these prophesies were published by gods special and peculiar prophets , endued with his particular and excellent gifts , according to his promise , i will raise them up a prophet out of the midst of their brethren , i will put my words in his mouth , &c. which though it were specially spoken of christ , yet was it also spoken of those particular prophets , which were placed among them by god to declare his will ; which were also figures of christ the prophet himself . now if prophesie be an extraordinary gift of god , and a thing peculiar to himself , as without whose special assistance , no creature can be a prophet , or shew what is to come : why should we believe , that those lewd persons can perform by divinations and miracles , that which is not in humane , but in divine power to accomplish ? howbeit , when i deny that witches can ride in the air , and the miraculous circumstance thereof ; by and by it is objected to me , that enoch and elias were rapt into the heavenly bodily : and habacuck was carryed in the air , to feed daniel : and so falsly oppose a devils or a witches power against the virtue of the holy ghost . if i deride the poets opinions , saying , that witches cannot coelo deducere lunam , fetch the moon from heaven , &c they tell me , that at joshuah's battel , the sun stayed ; and at the passion of christ , there was palpable darkness . if i deny their cunning in the exposition of dreams , advising them to remember jeremiah's connsel , not to follow or credit the expositors of dreams ; they hit me in the teeth with daniel and joseph ; for that the one of them expounded pharaoh the aegyptian kings , the other nebuchadnezzar the persian kings dream . if i say with solomon , that the dead know nothing , and that the dead know us not , neither are removeable out of abrahams bosome , &c. they produce the story of samuel : wherein , i say , they set the power of a creature as high as the creator . if i say , that these witches cannot transubstantiate themselves , nor others into beasts , &c. they cite the story of nebuchadnezzar , as though indeed he were made a material beast , and that also by witchcraft ; and strengthen that their assertion with the fables of circe and ulysses his companions , &c. chap. vii . what were the miracles expressed in the old testament ; and what are they in the new testament ; and that we are not now to look for any more miracles . the miracles expressed in the old testament were many , but the end of them all was one , though they were divers and differing in shew : as where the sacrifices of moses , elias , and solomon , being abundantly wet , were burnt with fire from heaven , &c. the variety of tongues at the building of babylon ; isaacs birth of sarah being by nature past children ; the passage through the red-sea ; daniels foretelling of the four monarchies , in the fourth whereof he apparently foresheweth the coming of the lord. all these , and many other , which are expressed in the old testament , were merciful instructions , and notable miracles to strengthen the faith of gods people in their messias . if you had gone to delphos , apollo would have made you believe with his amphibological answers , that he could have foretold you all these things . the miracles wrought by christ were the raising up of the dead ( which many would impute to the woman of endor , and also to our witches and conjurors ) the restoring of the lame to limbs ; the blinde to sight ; the dumb to speech ; and finally , the healing of all diseases ; which many believe our witches can do ; yea , and as they themselves will take it upon them : as for casting out of devils ( which was another kind of miracles usual with christ ) witches and conjurors are said to be as good thereat , as ever he was : and yet , if you will believe christs words , it cannot be so ; for he saith , every kingdom divided against it self , shall be brought to nought , &c. if satan cast out satan , he is divided , &c. and his kingdom shall not endure , &c : peters chains fell off in prison , so did richard gallisies fetters at winsor ; marry the prison doors opened not to richard , as they did to peter . elias by special grace obtained rain , our witches can make it rain when they list , &c. but sithhence christ did these miracles , and many more , and all to confirm his truth , and strengthen our faith , and finally , for the conversion of the people ( as appeareth in john . . & . insomuch as he vehemently reproved such as upon the sight of them would not believe , saying , wo be to thee corazin , wo be to thee bethsaida ; if the miracles had been done in tyre and sidon , which have been done in you , they had a great while ago repented , &c. let us settle and acquit our faith in christ , and believing all his wonderous works , let us reject all these old wives fables , as lying vanities : whereof you may finde in the golden legend , m. mal. and specially in bodin miraculous stuffe , enough to check all the miracles expressed in the old and new testament ; which are of more credit with many bewitched people , then the true miracles of christ himself : insomuch as they stand in more awe of the menacies of a witch , then of all the threatnings and curves pronounced by god , and expressed in his word . and thus much touching the word kasam . book x. chap. i. the interpretation of this hebrew word onen ; of the vanity of dreams , and divinations thereupon . onen differeth not much from kasam , but that it is extended to the interpretation of dreams . and as for dreams , whatsoever credit is attributed unto them , proceedeth of folly ; and they are fools that trust in them ; for why ? they have deceived many . in which respect the prophet giveth us good warning , not to follow nor harken to the expositors of dreams , for they come through the multitude of business . and therefore those witches , that make men believe they can prophesie upon dreams , as knowing the interpretation of theme , and either for money or glory abuse men and women thereby , are meer coseners , and worthy of great punishment , as are such witchmongers , as believing them , attribute unto them such divine power as only belongeth to god , as appeareth in jeremiah the prophet . chap. ii. of divine , natural , and casual dreams ; with their differing causes and effects . macrobius recounteth five differences of images , or rather imaginations exhibited unto them that sleep , which for the most part do signifie somewhat in admonition . there be also many subdivisions made hereof , which i think needless to rehearse . in jasper peucer they are to be seen , with the causes and occasions of dreams . there were wont to be delivered from god himself or his angels , certain dreams and visions unto the prophets , and holy fathers , according to the saying of joel , i will powre my spirit upon all flesh , your young men shall dream dreams , and your old men shall see visions . these kind of dreams ( i say ) were the admonishments and forewarnings of god to his people ; as that of joseph , to abide with mary his wife , after she was conceived by the holy ghost ; as also , to convey our saviour christ into aegypt , &c. the interpretation whereof are the peculiar gifts of god , which joseph the patriarch , and daniel the prophet , had most specially . as for physical conjectures upon dreams , the scriptures reprove them not ; for by them the physicians many times do understand the state of their patients bodies : for some of them come by means of choler , flegme , melancholy , or blood ; and some by love , surfet , hunger , thirst , &c. galen and boetius , were said to deal with devils , because they told their patients dreams , or rather by their dreams , their special diseases . howbeit , physical dreams are natural , and the cause of them dwelleth in the nature of man ; for they are the inward actions of the mind in the spirits of the brain , whilest the body is occupied with sleep : for as touching the minde it self , it never sleepeth . these dreams vary , according to the difference of humors and vapors . there are also casual dreams , which ( as solomon saith ) come through the multitude of business : for as a looking-glass sheweth the image or figure thereunto opposite ; so in dreams , the phantasie and imagination informes the understanding of such things as haunt the outward sense : whereupon the poet saith : somnia ne cures ; nam mens humana quod optat , dum vigilat sperans , per somnum cernit id ipsum . englished by abraham fleming : regard no dreams , for why ? the minde of that in sleep a view doth take , which it doth wish and hope to finde , at such time as it is awake . chap. iii. the opinion of divers old writers touching dreams , and how they vary in nothing ; the causes thereof . synesius , themistius , democritus , and others grounding themselves upon example that chance hath sometimes verified , perswade men , that nothing is dreamed in vain ; affirming , that the heavenly influences do bring forth divers formes in corporal matter , and of the same influences , visions , and dreams are printed in the fantastical power , which is instrumental , with a celestial disposition , meet to bring forth some effect , especially in sleep , when the mind ( being free from bodily cares ) may more liberally receive the heavenly influences , whereby many things are known to them sleeping in dreams , which they that wake cannot see . plato attributeth them to the forms and ingendred knowledges of the soul : avicen to the last intelligence that moveth the moon , through the light that lighteneth the fantasie in sleep ; aristotle to the phantastical sense : averroes to the imaginative : albert to the influence of superior bodies . chap. iv. against iterpreters of dreams ; of the ordinary cause of dreams : hemingius his opinion of diabolical dreams ; the interpretation of dreams ceased . there are books carryed about concerning this matter , under the name of abraham , who ( as philo , in lib. gigantum , saith ) was the inventor of the exposition of dreams ; and so likewise of solomon and daniel . but cicero , in lib. de divinatione , confuteth the vanity and folly of them that give credit to dreams . and as for the interpreters of dreams , as they know not before the dream , nor yet after , any certainty ; yet when any thing afterwards happeneth , then they apply the dream to that which hath chanced . certainly , men never lightly fail to dream by night , of that which they meditate by day : and by day they see divers and sundry things , and conceive them severally in their minds : then those mixed conceits being laid up in the closet of the memory , strive together ; which , because the phantasie cannot discern nor discuss , some certain thing gathered of many conceits is bred and contrived in one together . and therefore in my opinion , it is time vainly imployed , to study about the interpretation of dreams . he that list to see the folly and vanity thereof , may read a vain treatise , set out by thomas hill a londoner , . lastly , there are diabolical dreams , which nicholaus hemingius divideth into three sorts . the first is , when the devil immediately of himself ( he meaneth corporally ) offereth any matter of dream . secondly , when the devil sheweth revelations to them that have made request unto him therefore . thirdly , when magicians by art bring to pass , that other men dream what they will. assuredly these , and so all the rest ( as they may be used ) are very magical and devilish dreams . for although we may receive comfort of mind by those which are called divine dreams , and health of body through physical dreams : yet if we take upon us to use the office of god in the revelation , or rather the interpretation of them ; or if we attribute unto them miraculous effects ( now when we see the gifts of prophesie , and of interpretation of dreams , and also the operation of miracles are ceased , which were special and peculiar gifts of god , to confirm the truth of the word , and to establish his people in the faith of the messias , who is now exhibited unto us both in the testament , and also in the blood of our saviour jesus christ ) we are bewitched , and both abuse and offend the majesty of god , and also seduce , delude and cosen all such as by our perswasion , and their own light belief , give us credit . chap. v. that neither witches , nor any other , can either by words or hearbs , thrust into the mind of a sleeping man , what cogitations or dreams they list ; and whence magical dreams come . i grant there may be hearbs and stones found and known to the physitians , which may procure dreams ; and other hearbs and stones , &c. to make one bewray all the secrets of his mind , when his body sleepeth , or at least-wise to procure speech in sleep : but that witches or magicians have power by words , hearbs , and imprecations to thrust into the mind or conscience of man , what it shall please them , by vertue of their charmes , hearbs , stones or familiars , &c. according to the opinion of hemingius , i deny ; though therewithal i confess , that the devil both by day and also by night , travelleth to seduce man , and to lead him from god ; yea , and that no way more then this , where he placeth himself as god in the minds of them that are so credulous , to attribute unto him , or unto witches , that which is only in the office , nature , and power of god to accomplish . doth not daniel the prophet say , even in this case , it is the lord only that knoweth such secrets , as in exposition of dreams is required ? and doth not joseph repeat those very words to pharaohs officers , who consulted with him therein ? examples of divine dreams you may find a great number in the scriture ; such ( i mean ) as it pleased god to reveal his pleasure by . of physical dreams we may both read in authors , and see in our own experience dayly , or rather nightly . such dreams also as are casual , they are likewise usual , and come ( as hath been said ) through the multitude of affairs and business . those which in these dayes are called magical or diabolical dreams , may rather be called melancholical . for out of that black vapor in sleep , through dreams appeareth ( as aristotle saith ) some horrible thing , and as it were the image of an ugly devil : sometimes also other terrible visions , imaginations , counsels , and practises . as , where we read of a certain man , that dreamed there appeared one unto him that required him to throw himself into a deep pit , and that he should reap great benefit thereby at gods hands : so as the miserable wretch giving credit thereunto , performed the matter and killed himself . now i confess , that the interpretation or execution of that dream , was indeed diabolical ; but the dream was casual , derived from the heavy and black humor of melancholy . chap. vi. how men have been bewitched , cosened or abused by dreams to dig and seach for money . how many have been bewitched with dreams , and thereby made to consume themselves with digging and searching for money , &c. whereof they or some other have dreamt , i my self could manifest , as having known how many wise men have been that way abused by very simple persons , even where no dream hath been met withal , but waking dreams . and this hath been used heretofore , as one of the finest cosening feats ; insomuch as there is a very formal art thereof devised , with many excellent and superstitions and ceremonies thereunto belonging , which i will set down as briefly as may be . albeit that here in england , this proverb hath been current , to wit , dreams prove contrary : according to the answer of the priests boy to his master , who told his said boy , that he dreamt he kissed his tail : yea master ( saith he ) but dreams prove contrary , you must kiss mine . chap. vii . the art and order to he used in digging for money , revealed by dreams : how to procure pleasant dreams : of morning and midnight dreams . there must be made upon a hazel wand , three crosses , and certain words both blasphemous and impious , must be said over it ; and hereunto must be added certain characters , and barbarous names . and whilst the treasure is a digging , there must be read the psalms , de profundis , missa , misereatur nostri , requiem , pater noster , ave maria , et ne nos inducas in tentationem , sed libera nos à malo , amen . a porta inferni credo videre bona , &c. expectate dominum , requiem aeternam . and then a certain prayer . and if the time of digging be neglected , the devil will carry all the treasure away . see other more absolute conjurations for this purpose , in the word iidoni following . you shall finde in johannes baptista neapolitanus , divers receipts by heards and potions , to procure pleasant or fearful dreams ; and perfumes also to that effect : who affirmeth , that dreams in the dead of the night are commonly preposterous and monstrous ; and in the morning when the gross humors be spent , there happen more pleasant and certain dreams , the blood being more pure than at other times : the reason whereof is there expressed . chap. viii . sundry receipts and ointments made and used for the transportation of witches and other miraculous effects : an instance thereof reported and credited by some that are learned . it shall not be amiss here in this place , to repeat an ointment greatly to this purpose , rehearsed by the aforesaid johannes baptista neapolitanus , wherein , though he may be overtaken and cosened by an old witch , and made not only to believe , but also to report a false tail ; yet because it greatly overthroweth the opinion of m. mal. bodin , and such other , as write so absolutely in maintenance of witches transportations , i will set down his words in this behalf . the receipt is as followeth : the fat of young children , and seeth it with water in a brazen vessel , reserving the thickest of that which remaineth boyled in the bottome , which they lay up and keep , until occasion serveth to use it . they put hereunto eleoselinum , aconitum , frondes populeas , mountain parsly , wolves-bane , leaves of the poplar and soot . another receipt to the same purpose : sium , acarum vulgare , pentaphyllon , yellow water-cresses , common acorus , cinquefoil , the blood of a flitter-mouse , solanum somniferum & oleum , sleeping nightshade and oyle : they stampe all these together , and then they rub all parts of their bodies exceedingly , till they look red , and be very hot , so as the pores may be opened , and their flesh soluble and loose : they joyn herewithal , either fat , or oyl in stead thereof , that the force of the ointment may the rather pierce inwardly , and so be more effectual . by this means ( saith he ) in a moon-light night , they seem to be carryed in the air , to feasting , singing , dancing , kissing , culling , and other acts of venery , with such youths as they love and desire most : for the force ( saith he ) of their imagination is so vehement , that almost all that part of the brain , wherein the memory consisteth , is full of such conceits . and whereas they are naturally prone to believe any thing , so do they receive such impressions and stedfast imaginations into their minds , as even their spirits are altered thereby ; not thinking upon any thing else , either by day or by night . and this helpeth them forward in their imaginations , that their usual food is none other commonly but beets , roots , nuts , beans , pease , &c. now ( saith he ) when i considered throughly hereof , remaining doubtful of the matter , there fell into my hands a witch , who of her own accord did promise me to fetch me an errand out of hand from far countries , and willed all them , whom i had brought to witness the matter , to depart out of the chamber . and when she had undressed her self , and froted her body with certain ointments ( which action we beheld through a chink or little hole of the door ) she fell down through the force of those soporiferous or sleepy ointments into a most sound and heavy sleep ; so as we did break open the door , and did beat her exceedingly ; but the force of her sleep was such , as it took from her the sense of feeling ; and we departed for a time . now when her strength and powers were weary and decayed , she awoke of her own accord , and began to speak many vain and doting words , affirming , that she had passed over both seas and mountains ; delivering to us many untrue and false reports : we earnestly denyed them , she impudently affirmed them . this ( saith he ) will not so come to pass with every one , but only with old women that are melancholick , whose nature is extream cold , and their evaporation small : and they both perceive and remember what they see in that case and taking of theirs . chap. ix . a confutation of the former follies , as well concerning ointments , dreams &c. as also of the assembly of witches , and of their consultations and bankets at sundry places , and all in dreams . but if it be true that s. augustine saith , and many other writers , that witches nightwalkings are but phantasies and dreams ; then all the reports of their bargain , transporting , and meetings with diana , minerva , &c. are but fables ; and then do they lye that maintain those actions to be done in deed and verity , which in truth are done no way . it were marvel on the one side ( if those thing happened in dreams , which nevertheless the witches affirm to be otherwise ) that when those witches awake , they neither consider nor remember that they were in a dream . it were marvel that their ointments , by the physicians opinions having no force at all to that effect , as they confess which are inquisitors , should have such operation . it were marvel that their ointments cannot be found any where , saving only in the inquisitors books . it were marvel , that when a stranger is anointed therewith , they have sometimes , and yet not alwayes , the like operation as with witches ; which all the inquisitors confess . but to this last , fryer bartholomaeus saith , that the witches themselves , before they anoint themselves , do hear in the night time , a great noise of minstrels , which flye over them , with the lady of the fairies , and then they address themselves to their journey . but then i marvel again , that no body heareth nor seeth this troop of minstrels , especially riding in a moon-light night . it is marvel , that they that think this to be but in a dream , can be perswaded that all the rest is any other then dreams . it is marvel , that in dreams , witches of old acquaintance meet so just together , and conclude upon murthers , and receive ointments , roots , powders , &c. ( as witchmongers report they do , and as they make the witches confess ) and yet lye at home fast asleep . it is marvel , that such preparation is made for them ( as sprenger , bartholomew , and bodin report ) as well in noble-mens houses , as in alehouses ; and that they come in dreams , and eat up their meat : and the alewife specially is not wearyed with them for non-payment of their score , or false payment ; to wit , with imaginary money , which they say is not substantial , and that they talk not afterwards about the reckoning , and so discover the matter . and it is most marvel of all , that the hostess , &c. doth not sit among them , and take part of their good cheer : for so it is , that if any part of these their meetings and league be true , it is as true and as certainly proved and confessed , that at some alehouse , or some time at some gentlemans house , there is continual preparation made monethly for this assembly : as appeareth in s. germans story . chap. x. that most part of prophesies in the old testament were revealed in dreams : that we are not to look for such revelations : of some who have dreamt of that which hath come to pass : that dreams prove contrary . nebuchadnezzars rule to know a true expositor of dreams . it is held and maintained by divers , and gathered out of the of numbers , that all which was written or spoken by the prophets , among the children of israel ( moses excepted ) was propounded to them by dreams . and indeed it is manifest , that many things , which are thought by the unlearned to have been really finished , have been only performed by dreams and visions . as where solomon required of god the guift of wisdom , that was ( i say ) in a dream : and also , where he received promise of the continuance of the kingdom of israel in his line . so was isaiah's vision , in the . of his prophesie : as also that of ezekiel the . finally , where jeremiah was commanded to hide his girdle in the clift of a rock at the river euphrates in babylon ; and that after certain dayes , it did there putrifie , it must needs be in a dream ; for jeremiah was never ( or at leastwise not then ) at babylon . we that are christians must not now slumber and dream , but watch and pray , and meditate upon our salvation in christ both day and night . and if we expect revelations in our dreams , now , when christ is come , we shall deceive our selves ; for in him are fulfilled all dreams and prophesies . howbeit , bodin holdeth , that dreams and visions continue till this day , in as miraculous manner as ever they did . if you read artemidorus , you shall read many stories of such as dreamt of things that afterwards came to pass . but he might have cited a thousand for one that fell out contrary ; for , as for such dreams among the jews themselves as had not extraordinary visions miraculously exhibited unto them by god , they were counted coseners , as may appear by these words of the prophet zechary , surely the idols have spoken vanity , and the soothsayers have seen a lye , and the dreamers have told a vain thing . according to solomons saying , in the multitude of dreams and vanities are many words . it appeareth in jeremiah . that the false prophets , whilest they illuded the people with lyes , counterfeiting the true prophets , used to cry out , dreams , dreams ; we have dreamed a dream , &c. finally , nebuchadnezzar teacheth all men to know a true expositor of dreams ; to wit , such a one as hath his revelation from god ; for he can ( as daniel did ) repeat your dream before you discover it ; which thing , it any expounder of dreams can do at this day , i will believe him . book xi . chap. i. the hebrew word nahas expounded ; of the art of augury ; who invented it ; how slovenly a science it is ; the multitude of sacrifices , and sacrifices of the heathen , and the causes thereof . nahas , is to observe the flying of birds , and comprehendeth all such other observations , where men do guesse upon uncertain toyes . it is found in deut. . and in chron. . and elsewhere . of this art of augury , tyresias the king of the thebans is said to be the first inventor ; but tages first published the discipline thereof , being but a little boy , as cicero reporteth out of the books of the hetruscans themselves . some points of this art are more high and profound then some others , and yet are they more homely and slovenly then the rest ; as namely , the divination upon the entrails of beasts , which the gentiles in their sacrifices specially observed . insomuch as marcus varro , seeing the absurdity thereof , said , that these gods were not only idle , but very slovens , that used so to hide their secrets and councels in the guts and bowels of beasts . how vainly , absurdly , and superstitiously the heathen used this kind of divination in their sacrifices , is manifested by their actions and ceremonies in that behalf practised , as well in times past , as at this hour . the aegyptians had several sorts and kinds of sacrifices : the romans had almost as many : the grecians had not so few as they : the persians and medes were not behind them : the indians and other nations have at this instant their sacrifices full of variety , and more full of barbarous impiety ; for in sundry places , these offer sacrifices to the devil , hoping thereby to move him to lenity ; yea , these commonly sacrifice such of their enemies , as they have taken in war : as we read that the gentiles in ancient time did offer sacrifice , to appease the wrath and indignation of their feigned gods . chap. ii. of the jews sacrifice to moloch , a discourse thereupon , and of purgatory . the jews used one kind of diabolical sacrifice , never taught them by moses , namely , to offer their children to moloch , making their sons and their daughters to run through the fire : supposing such grace and efficacy to have been in that action , as other witches affirm to be in charmes and words ; and therefore among other points of witchcraft , this is specially and namely forbidden by moses . we read of no more miracles wrought hereby , then by any other kind of witchcraft in the old or new testament expressed . it was no ceremony appointed by god , no figure of christ ; perhaps it might be a sacrament , or rather a figure of purgatory , the which place was not remembred by moses . neither was there any sacrifice appointed by the law for the relief of israelites souls that there should be tormented . which without all doubt should not have been omitted , if any such place of purgatory had been then , as the pope hath lately devised for his private and special lucre . this sacrificing to moloch ( as some affirm ) was usual among the gentiles , from whence the jews brought it into israel ; and there ( of likelyhood ) the eutichists learned the abomination in that behalf . chap. iii. the canibals cruelty : of popish sacrifices exceeding in tyranny the jews or gentiles . the incivility and cruel sacrifices of popish priests do yet exceed both the jew and the gentile ; for these take upon them to sacrifice christ himself . and to make their tyranny the more apparent , they are not contented to have killed him once , but dayly and hourly torment him with new deaths ; yea they are not ashamed to swear , that with their carnal hands they tear his humane substance , breaking it into small gobbets ; and with their external teeth chew his flesh and bones , contrary to divine or humane nature ; and contrary to the prophesie , which saith , there shall not a bone of him be broken . finally , in the end of their sacrifices ( as they say ) they eat him up raw , and swallow down into their guts every member and parcel of him : and last of all , that they convey him into the place where they bestow the residue of all that which they have devoured that day . and this same barbarous impiety exceedeth the cruelty of all others ; for all the gentiles consumed their sacrifices with fire , which they thought to be holy . chap. iv. the superstition of the heathen about the element of fire , and how it grew in such reverence among them ; of their corruptions , and that they had some inkling of the godly fathers doings in that behalf . as touching the element of fire , and the superstition thereof about those businesses , you shall understand , that many superstitious people of all nations have received , and reverenced , as the most holy thing among their sacrifices ; insomuch ( i say ) as they have worshipped it among their gods , calling it orimasda ( to wit ) holy fire , and divine light : the greeks called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the romans , vesta , which is , the fire of the lord. surely they had heard of the fire that came down from heaven , and consumed the oblations of the fathers ; and they understood it to be god himself : for there came to the heathen , the bare names of things , from the doctrine of the godly fathers and patriarches , and those so obscured with fables , and corrupted with lyes , so overwhelmed with superstitions , and disguised with ceremonies , that it is hard to judge from whence they came . some cause thereof ( i suppose ) was partly the translations of governments , whereby one nation learned folly of another ; and partly blind devotion , without knowledge of gods word ; but specially the want of grace , which they sought not for , according to gods commandement and will. and that the gentiles had some inkling of the godly fathers doings , may diversly appear . do not the muscovits , and indian prophets at this day , like apes , imitate esay ? because he went naked certain years , they forsooth counterfeit madness , and drink potions for that purpose ; thinking that whatsoever they say in their madness , will certainly come to pass . but hereof is more largely discoursed before in the word kasam . chap. v. of the roman sacrifices : of the estimation they had of the augury ; of the twelve tables . the romans , even after they were grown to great civility , and enjoyed a most flourishing state and common-wealth , would sometimes sacrifice themselves , sometimes their children , sometimes their friends , &c. consuming the same with fire , which they thought holy . such estimation ( i say ) was attributed to that of divination upon the entrails of beasts , &c. at rome , the chief princes themselves exercised the same ; namely , romulus , fabius maximum , &c. insomuch as there was a decree made there , by the whole senate , that six of the chiefe magistrates sons should from time to time be put forth , to learn the mystery of these arts of augury and divination , at hetruria , where the cunning and knowledge thereof most abounded . when they came home well informed and instructed in this art , their estimation and dignity was such , as they were accounted , reputed , and taken to be the interpreters of the gods , or rather between the gods and them . no high priest , nor any other great officer was elected , but these did absolutely nominate them , or else did exhibit the names of two , whereof the senate must choose the one . in their ancient laws were written these words : prodigia & portenta ad hetruscos aruspices ( si senatus jusserit ) deferunto , hetruriaeque principes disciplinam discunto , quibus divis decreverunt , procuranto , isdem fulgura & ostenta pianto , auspicia servanto , auguri parento : the effect of which words are this , let all prodigious and portentous matters be carryed to the soothsayers of hetruria , at the will and commandement of the senate ; and let the young princes be sent to hetruria , there to learn that discipline , or to be instructed in that art and knowledge . let there be always some solicitor , to learn with what gods they have decreed or determined their matters ; and let sacrifices be made unto them in times of lightening , or at any strange or supernatural shew . let all such conjecturing tokens be observed ; whatsoever the soothsayer commandeth , let it be religiously obeyed . chap. vi. colledges of augurers , their office , their number , the signification of augury , that the practisers of that art were coseners ; their profession , their places of exercise , their apparel , their superstition . romulus erected three colledges or centuries of those kinds of soothsayers , which only ( and none other ) should have authority to expound the minds and admonishment of the gods . afterwards that number was augmented to five , and after that to nine : for they must needs be odd . in the end they increased so fast , that they were fain to make a decree for stay , from the further proceeding in those erections ; like to our statute of mortmaine . howbeit , sylla ( contrary to all orders and constitutions before made ) increased that number to four and twenty . and though augurium be most properly that divination which is gathered by birds ; yet because this word nahas comprehendeth all other kinds of divination , as extispicium , aruspicium , &c. which is as well the guessing upon the entrails of beasts , as divers other wayes : omitting physiognomy and palmestry , and such like , for the tediousness and folly thereof ; i will speak a little of such arts as were above measure regarded of our elders ; neither mind i to discover the whole circumstance , but to refute the vanity thereof , and specially of the professors of them , which are and alwayes have been cousening arts , and in them contained both special and several kinds of witchcrafts : for the masters of these faculties have ever taken upon them to occupy the place and name of god ; blasphemously ascribing unto themselves his omnipotent power to foretel , &c. whereas in truth , they could or can do nothing , but make a shew of that which is not . one matter , to bewray their cosening , is ; that they could never work nor foreshew any thing to the poor or inferior sort of people : for portentous shews ( say they ) alwayes concerned great estates . such matters as touched the baser sort , were inferior causes ; which the superstition of the people themselves would not neglect to learn. howbeit , the professors of this art descended not so low , as to communicate with them : for they were priests ( which in all ages and nations have been jolly fellows ) whose office was , to tell what should come to pass , either touching good luck , or bad fortune ; to expound the minds , admonitions , warnings and threatnings of the gods , to foreshew calamities , &c. which might be ( by their sacrifices and common contrition ) removed and qualified . and before their entrance into that action , they had many observations , which they executed very superstitiously ; pretending that every bird and beast , &c. should be sent from the gods as fore-shewers of somewhat . and therefore first they used to choose a clear day , and fair weather to do their business in : for the which their place was certainly assigned , as well in rome as in hetruria , wherein they observed every quarter of the element , which way to look , and which way to stand , &c. their apparel was very priest-like , of fashion altered from all others , specially at the time of their prayers , wherein they might not omit a word nor a syllable : in respect whereof one read the service , and all the residue repeated it after him , in the manner of a procession . chap. vii . the times and seasons to exercise augury , the manner and order thereof , of the ceremonies thereunto belonging . no less regard was there had of the times of their practice in that ministery : for they must begin at midnight , and end at noon , not travelling therein in the decay of the day , but in the increase of the same ; neither in the sixth or seventh hour of the day , nor yet after the moneth of august ; because then young birds then flie about , and are diseased and unperfect , mounting their feathers , and flying out of the countrey : so as no certain guess is to be made of the gods purposes by them at those seasons . but in their due times they standing with a bowed wand in their hand , their face toward the east , &c. in the top of an high tower , the weather being clear , watch for birds , noting from whence they came , and whither they fly , and in what sort they wag their wings , &c. chap. viii . upon what signs and tokens augurers did prognosticate ; observations touching the inward and outward parts of beasts , with notes of beasts behaviour in the slaughter-house . these kind of witches , whom we have now in hand , did also prognosticate good or bad luck , according to the soundness or imperfection of the entrails of beasts ; or according to the superfluities or infirmities of nature ; or according to the abundance of humours unnecessary , appearing in the inward parts and bowels of the beasts sacrificed : for as touching the outward parts , it was always provided and fore-seen , that they should be without blemish . and yet there were many tokens and notes to be taken of the external actions of those beasts , at the time of sacrifice : as if they would not quietly be brought to the place of execution , but must be forcibly hailed ; or if they brake loose ; or if by hap , cunning or strength they withstood the first blow , or if after the butchers blow they leaped up , roared , stood fast ; or being fallen , kicked , or would not quietly die , or bled not well ; or if any ill news had been heard , or any ill sight seen at the time of slaughter or sacrifice : which were all significations of ill luck and unhappy success . on the other side , if the slaughter man performed his office well , so as the beast had been well chosen , not infected , but whole and sound , and in the end fair killed , all had been safe : for then the gods smiled . chap. ix . a confutation of augury ; plato his reverend opinion thereof , of contrary events , and false predictions . but what credit is to be attributed to such toyes and chances , which grow not of nature , but are gathered by the superstition of the interpreters ? as for birds , who is so ignorant that conceiveth not , that one flyeth one way , another another way , about their private necessities ? and yet are the other divinations more vain and foolish . howbeit , plato thinketh a common-wealth cannot stand without this art , and numbereth it among the liberal sciences . these fellows promised pompy , cassius , and caesar , that none of them should die before they were old , and that in their own houses , and in great honour ; and yet they all died clean contrarily . howbeit doubtless , the heathen in this point were not so much to be blamed , as the sacrificing papists : for they were directed hereunto without the knowledge of gods promises , neither knew they the end why such ceremonies and sacrifices were instituted ; but only understood by an uncertain and slender report , that god was wont to send good or ill success to the children of israel , and to the old patriarchs and fathers , upon his acceptance or disallowance of their sacrifices and oblations . but men in all ages have been so desirous to know the effect of their purposes , the sequel of things to come , and to see the end of their fear and hope ; that a silly witch , which hath learned any thing in the art of cosenage , may make a great many jolly fools . chap. x. the cosening art of sortilege or lottery , practised especially by aegyptian vagabonds , of allowed lots , of pythagoras his lot , &c. the counterfeit aegyptians , which were indeed cosening vagabonds , practising the art called sortilegium , had no small credit among the multitude : howbeit , their divinations were as was their fast and loose , and as the witches cures and hurts , and as the sooth-sayers answers , and as the conjurers raising up of spirits , and as apollo's or grace's oracles , and as the jugglers knacks of legierdemain , and as the papists exorcisms , and as the witches charms , and as the counterfeit visions , and as the coseners knaveries , hereupon it was said , non inveniatur inter vos menahas , that is , sortilegus , which were like to these aegyptian coseners . as for other lots , they were used , and that lawfully , as appeareth by jonas and others that were holy men , and as may be seen among all common-wealths , for the deciding of divers controversies , &c. wherein thy neighbour is not misused , nor god any way offended . but in truth i think , because of the cosenage that so easily may be used herein , god forbad it in the common-wealth of the jews , though in the good use thereof it was allowed in matters of great weight ; as appeareth both in the old and new testament ; and that as well in doubtful cases and distributions , as in elections , and inheritances , and pacification of variances . i omit to speak any thing of the lots comprised in verses , concerning the luck ensuing , either of virgil , homer , or any other , wherein fortune is gathered by the sudden turning unto them : because it is a childish and ridiculous toy , and like unto childrens play at primus , secundus , or the game called the philosophers table : but herein i will refer you to the bable it self , or else to bodin , or to some such sober writen thereupon , of whom there is no want . there is a lot also called pythagora's lot , which ( some say ) aristotle believed : and that is , where the characters of letters have certain proper numbers ; whereby they divine ( through the proper names of men ) so as the numbers of each letter being gathered in a sum , and put together , give victory to them whose sum is the greater , whether the question be of warr , life , matrimony , victory , &c. even as the unequal number of vowels in proper names portendeth lack of sight , halting , &c. which the god-fathers and god-mothers might easily prevent , if the case stood so . chap. xi . of the cabalistical art , consisting of traditions and unwritten varieties learned without book , and of the division thereof . here is also place for the cabalistical art , consisting of unwritten verities , which the jews do believe and brag , that god himself gave to moses in mount-sinai ; and afterwards was taught only with lively voyce , by degrees of succession , without writing , until the time of esdras ; even the scholars of archippus did use wit and memory in stead of books . they divide this in twain ; the one expoundeth with philosophical reason the secrets of the law and the bible , wherein ( they say ) that solomon was very cunning ; because it is written in the hebrew stories , that he disputed from the cedar to libanus , even to the hysope , also of birds , beasts , &c. the other is , as it were , a symbolical divinity of the highest contemplation , of the divine and angelike vertues , of holy names and signs ; wherein the letters , numbers , figures , things and arms , the pricks over the letters , the lines , the points , and the accents do all signifie very profound things and great secrets . by these arts the atheists suppose moses wrote all his miracles , and that hereby they have power over angels and devils , as also to do miracles : yea , and that hereby all the miracles that either any of the prophets , or christ himself wrought , were accomplished . but c. agrippa having searched to the bottom of this art , saith , it is nothing but superstition and folly . otherwise you may be sure christ would not have hidden it from his church : for this cause the jews were so skilful in the names of god , but there is none other name in heaven or earth , in which we might be saved , but jesus : neither is that meant by his bare name , but by his vertue and goodness towards us . these cabalists do further brag , that they are able hereby , not only to find out and know the unspeakable mysteries of god , but also the secrets which are above scripture ; whereby also they take upon them to prophesie , and to work miracles : yea hereby they can make what they list to be scripture ; as valeria proba did pick certain verses out of virgile , alluding them to christ . and therefore these their revolutions are nothing but allegorical games , which idle men busied in letters , points , and numbers , ( which the hebrew tongue easily suffereth ) devise to delude and cosen the simple and ignorant . and this they call alphabetary or arithmetical divinity , which christ shewed to his apostles only , and which paul saith , he speaketh but among perfect men ; and being high mysteries are not to be committed unto writing , and so made popular . there is no man that readeth any thing of this cabalistical art , but must needs think upon the popes cunning practices in this behalf , who hath in scrinio pectoris , not only the exposition of all laws , both divine and humane , but also authority to add thereunto , or to draw back there-from at his pleasure : and this may he lawfully do even with the scriptures , either by addition or substraction , after his own pontifical liking . as for example , he hath added the apocrypha ( whereunto he might as well have joyned s. augustine's works , or the course of the civil law , &c. ) again , he hath diminished from the decalogue or ten commandements , not one or two words , but a whole precept , namely the second , which it hath pleased him to dash out with his pen : and truly he might as well by the same authority have rased out of the testament s. mark 's gospel . chap. xii . when , how , and in what sort sacrifices were first ordained , and how they were prophaned , and how the pope corrupeth the sacraments of christ . at the first god manifested to our father adam , by the prohibition of the apple , that he would have man live under a law , in obedience and submission ; and not to wander like a beast without order or discipline . and after man had transgressed , and deserved thereby gods heavy displeasure , yet his mercy prevailed ; and taking compassion upon man , he promised the messias , who should be born of a woman , and break the serpents head : declaring by evident testimonies , that his pleasure was that man should be restored to savour and grace , through christ : and binding the mindes of men to this promise , and to be fixed upon their messias , established figures and ceremonies wherewith to nourish their faith , and confirmed the same with miracles , prohibiting and excluding all mans devices in that behalf . and upon his promise renewed , he enjoyned ( i say ) and erected a new form of worship , whereby he would have his promises constantly beheld , faithfully believed , and reverently regarded . he ordained six sorts of divine sacrifices ; three propitiatory , not as meriting remission of sins , but as figures of christs propitiation : the other three were of thanksgiving . these sacrifices were full of ceremonies , they were powdered with consecrated salt , and kindled with fire , which was preserved in the tabernacle of the lord : which fire ( some think ) was sent down from heaven . god himself commanded these rites and ceremonies to our fore-fathers , noah , abraham , isaac , jacob , &c. promising therein both the amplification of their families , and also their messias . but in tract of time ( i say ) wantonness , negligence , and contempt , through the instigation of the devil , abolished this institution of god : so as in the end , god himself was forgotten among them , and they became pagans and heathens , devising their own ways , until every countrey had devised and erected both new sacrifices , and also new gods particular unto themselves . whose example the pope followeth , in prophaning of christs sacraments , disguising them with his devices and superstitious ceremonies , contriving and comprehending therein the folly of all nations : the which , because little children do now perceive and scorn , i will pass over , and return to the gentiles , whom i cannot excuse of cosenage , superstition , nor yet of vanity in this behalf : for if god suffered false prophets among the children of israel , being gods peculiar people , and hypocrites in the church of christ , no marvel if there were such people amongst the heathen which neither professed nor knew him . chap. xiii . of the objects whereupon the augurers used to prognosticate , with certain cautions and notes . the gentiles , which treat of this matter , repeat an innumerable multitude of objects , whereupon they prognosticate good or bad luck . and a great matter is made of sneezing , wherein the number of sneezings and the time thereof is greatly noted ; the tingling in the finger , the elbow , the toe , the knee , &c. are singular notes also to be observed in this art ; though specially herein are marked the flying of fowls , and meeting of beasts , with this general caution , that the object or matter whereon men divine , must be sudden and unlocked for : which regard , children and some old fools have to the gathering prim-roses , true-loves , and four-leaved grass : item , the person unto whom such an object offereth it self unawares ; item , the intention of the diviner , whereof the object which is met , is referred to augury ; item , the hour in which the object is without fore-knowledge upon the sudden met withal , and so forth . pliny reporteth that gryphes flie alwayes to the place of slaughter , two or three dayes before the battel is fought ; which was seen and tryed at the battel of troy ; and in respect thereof , the gryphe was allowed to be the chief bird of augury . but among the innumerable number of the portentous beast , fowls , serpents , and other creatures , the toad is the most excellent object , whose ugly deformity signifieth sweet and amiable fortune : in respect whereof some superstitious witches preserve toads for their familiars . and some one of good credit ( whom i could name ) having convented the witches themselves , hath starved divers of their devils , which they kept in boxes in the likeness of toads . plutarch cheronaeus saith , that the place and site of the signs that we receive by augury , are specially to be noted : for if we receive them on the left side , good luck ; if on the right side , ill luck insueth : because terrene and mortal things are opposite and contrary to divine and heavenly things ; for that which the gods deliver with the right hand , falleth to our left side ; and so contrariwise . chap. xiv . the division of augury ; persons admittable into the colledges of augury ; of their superstition . the latter diviners in these mysteries , have divided their soothsayings into twelve superstitions , as augustinus niphus termeth them . the first is prosperity ; the second , ill luck , as when one goeth out of his house , and seeth an unlucky beast lying on the right side of his way ; the third is destinie ; the fourth is fortune ; the fifth is ill hap , as when an infortunate beast feedeth on the right side of your way ; the sixt is utility ; the seventh is hurt ; the eight is called a cautel , as when a beast followeth one , and stayeth at any side , not passing beyond him , which is a sign of good luck ; the ninth is infelicity , and that is contrary to the eight , as when the beast passeth before one ; the tenth is perfection ; the eleventh is imperfection ; the twelft is confusion . thus farre he . among the romans none could be received into the colledge of augurers that had a bile , or had been bitten with a dog , &c. and at the times of their exercise , even at noon-days , they lighted candles . from whence the papists convey unto their church those points of infidelity . finally , their observations were so infinite and ridiculous , that there flew not a sparkle out of the fire , but it betokened somewhat . chap. xv. of the common peoples fond and superstitious collections and observations . amongst us there be many women , and effeminate men ( marry papists alwayes , as by their superstition may appear ) that make great divinations upon the shedding of salt , wine , &c. and for the observation of dayes and hours use as great witchcraft as in any thing : for if one chance to take a fall from a horse , either in a slippery or stumbling way , he will note the day and hour , and count that time unlucky for a journey . otherwise , he that receiveth a mischance , will consider whether he met not a cat , or a hare , when he went first out of his doores in the morning ; or stumbled not at the threshhold at his going out ; or put not on his shirt the wrong side outwards ; or his left shooe on his right foot , which augustus caesar reputed for the worst luck that might befal . but above all other nations ( as martinus de arles witnesseth ) the spaniards are most superstitious herein ; and of spain , the people of the province of lusitania is the most fond : for one will say , i had a dream to night , or a crow croaked upon my house , or an owl flew by me , and screeched , ( at which augury lucius sylla took his death ) , or a cock crew contrary to his hour . another saith , the moon is at the prime ; another , that the sun rose in a cloud and looked pale , or a star shot and shined in the air ; or a strange cat came into the house ; or a hen fell from the top of the house . many will go to bed again , if they sneeze before their shooes be on their feet ; some will hold fast their left thumb in their right hand when they hickot ; or else will hold their chin with their right hand whiles a gospel is sung . it is thought very ill luck of some , that a child , or any other living creature , should pass between two friends as they walk together ; for they say it portendeth a division of friendship . among the papists themselves , if any hunters , as they were a hunting , chanced to meet a frier , or a priest , they thought it so ill luck , as they would couple up their hounds , and go home , being in despair of any further sport that day . marry if they had used venery with a begger , they should win all the money they played for that day at dice. the like folly is to be imputed unto them that observe ( as true or probable ) old verses , wherein can be no reasonable cause of such effects which are brought to pass only by gods power , and at his pleasure . of this sort be these that follow : vincenti festo si sol radiet memor esto . englished by abraham fleming : remember on s. vincents day , if that the sun his beams display . clara dies pauli bona tempora denotat anni . englished by abraham fleming : if paul th' apstoles day be clear , it doth fore-shew a lucky year . si sol splendescat mariâ purificante , major erit glacies post festum quàm fuit antc . englished by abraham fleming : if maries purifying day be clear and bright with sunny ray , then frost and cold shall be much more after the feast than was before . serò rubens coelum cras indicat esse serenum ; si manè rubescit , ventus vel pluvia crescit . englished by abraham fleming : the skie being red at evening , fore-shews a fair and clear morning ; but if the morning riseth red , of wind or rain we shall be sped . some stick a needle or a buckle into a certain tree , neer to the cathedral church of s. christopher , or of some other saint , hoping thereby to be delivered that year from the headach . item , maids forsooth hang some of their hair before the image of s. urbane , because they would have the rest of the hair grow long and be yellow . item , women with child run to church , and tie their girdles or shooe-lachets about a bell , and strike upon the same thrice , thinking that the sound thereof hasteth their good delivery . but sithence , these things begin to touch the vanities and superstitions of incantations , i will refer you thither , where you shall see of that stuffe abundance , beginning at the word habar . chap. xvi . how old writers vary about the matter , the manner , and the means , whereby things augurifical are moved . theophrastus and themistius affirm , that whatsoever happeneth unto man suddenly and by chance , cometh from the providence of god. so as themistius gathereth , that men in that respect prophesie , when they speak what cometh in their brain upon the sudden , though not knowing or understanding what they say . and that seeing god hath a care for us , it agreeth with reason ( as theophrastus saith ) that he shew us by some mean whatsoever shall happen : for with pythagoras he concludeth , that all foreshews and auguries are the voyces and words of god , by the which he foretelleth man the good or evil that shall betide . trismegistus affirmeth , that all augurifical things are moved by devils ; porphyrie saith by gods , or tather good angels , according to the opinion of plotinus and jamblichus . some other affirm , they are moved by the moon wandring through the twelve signs of the zodiake , because the moon hath dominion in all sudden matters . the aegyptian astronomers hold , that the moon ordereth not those portentous matters , but stella errans , a wandering star , &c. chap. xvii . how ridiculous an art augury is ; how cato mocked it ; aristotle's reason against it ; fond collections of augurers , who allowed , and who disallowed it . verily all these observations being neither grounded on gods word , nor physical or philosophical reason , are vanities , superstitions , lyes , and meer witchcraft ; as whereby the world hath long time been , and is still abused and cosened . it is written , non est vestrum scire tempora & momenta , &c. it is not for you to know the times and seasons , which the father hath put in his own power . the most godly men and the wisest philosophers have given no credit hereunto . s. augustine saith , qui his divinationibus credit , sciat se fidem christianam & baptismum praevaricasse , & paganum deique inimicum esse . he that gives credit to these divinations , let him know that he hath abused the christian faith and his baptism , and is a pagan , and an enemy to god. one told cato , that a rat had carryed away and eaten his hose , which the party said was a wonderful sign . nay ( said cato ) i think not so ; but if the hose had eaten the rat , that had been a wonderful token indeed . when nonius told cicero that they should have good success in battle , because seven eagles were taken in pompies camp , he answered thus ; no doubt it will be even so , if that we chance to fight with pies . in like case also he answered labienus , who prophesied like success by such divinations , that through the hope of such toyes , pompy lost all his pavillions not long before . what wise man would think , that god would commit his councel to a daw , an owl , a swine , or a toad ; or that he would hide his secret purposes in the dung and bowels of beasts ? aristotle thus reasoneth ; augury or divinations are neither the causes nor effects of things to come ; ergo , they do not thereby foretel things truly , but by chance . as if i dream that my friend will come to my house , and he cometh indeed : yet neither dream nor imagination is more the cause of my friends coming than the chattering of a pie. when hannibal overthrew marcus marcellus , the beast sacrificed wanted a piece of his heart ; therefore forsooth marius when he sacrificed at utica , and the beast lacked his liver , he must needs have the like success . these are their collections , and as vain as if they said , that the building of tenderden-steeple was the cause of goodwines-sands , or the decay of sandwich-haven . s. augustine saith , that these observations are most superstitious . but we read in the fourth psalm , a sentence which might disswade any christian from this folly and impiety ; o ye sons of men , how long will ye turn my glory into shame , loving vanity , and seeking lies ? the like is read in many other places of scripture . of such as allow this folly , i can commend pliny best , who saith , that the operation of these auguries is as we take them : for if we take them in good part , they are signs of good luck ; if we take them in ill part , ill luck followeth ; if we neglect them , and weigh them not , they do neither good nor harm . thomas of aquine reasoneth in this wise ; the stars , whose course is certain , have greater affinity and community with mans actions , than auguries ; and yet our doings are neither directed nor proceed from the starrs ; which thing also ptolomey witnesseth , saying sapiens dominabitur astris , a wiseman over-ruleth the starrs . chap. xviii . pond distinctions of the heathen writers concerning augury . the heathen made a distinction between divine , natural , and casual auguries . divine auguries were such , as men were made believe were done miraculously , as when dogs spake , as at the expulsion of tarquinius out of his kingdom ; or when trees spake , as before the death of caesar ; or when horses spake , as did a horse whose name was zanthus . many learned christians confess , that such things as may indeed have a divine cause , may be called divine auguries , or rather fore-warnings of god , and tokens either of his blessings or discontentation ; as the star was a token of a safe passage to the magicians that sought christ ; so was the cock-crowing an augury to peter for his conversion . and many such other divinations or auguries ( if it be lawful so to term them ) are in scriptures to be found . chap. xix . of natural and casual augury , the one allowed , and the other disallowed . natural augury is a physical or philosophical observation ; because humane and natural reason may be yielded for such events : as if one hear the cock crow many times together , a man may guess that rain will follow shortly , as by the crying of rooks , and by their extraordinary using of their wings in their flight , because through a natural instinct , provoked by the impression of the heavenly bodies , they are moved to know the times , according to the disposition of the weather , as it is necessary for their natures . and therefore jeremy saith , milvus in coelo cognovit tempus suum . the physitian may argue a strength towards his patient , when he heareth him sneeze twice , which is a natural cause to judge by , and conjecture upon . but sure it is meer casual , and also very foolish and incredible , that by two sneezings , a man should be sure of good luck or success in his business ; or by meeting of a toad , a man should escape a danger , or atchieve an enterprise , &c. chap. xx. a confutation of casual augury which is meer witchcraft , and upon what uncertainty those divinations are grounded . what imagination worketh in man or woman , many leaves would not comprehend ; for as the qualities thereof are strange , and almost incredible , so would the discourse thereof be long and tedious , whereof i had occasion to speak elsewhere . but the power of our imagination extendeth nor to beasts , nor reacheth to birds , and therefore pertaineth not hereunto . neither can the chance for the right or left side be good or bad luck in it self . why should any occurrent or augury be good , because it cometh out of that part of the heavens , where the good or beneficial stars are placed ? by that reason , all things should be good and happy that live on that side , but we see the contrary by experience , and as commonly as that . the like absurdity and error is in them that credit those divinations , because the stars over the ninth house have dominion at the time of augury . if it should betoken good luck , joy or gladness , to hear a noise in the house , when the moon is in aries : and contrariwise , if it be a sign of ill luck , sorrow , or grief for a beast to come into the house , the moon being in the same sign : here might be found a foul error and contrariety . and for somuch as both may happen at once , the rule must needs be false and ridiculous . and if there were any certain rules or notes to be gathered in these divinations , the abuse therein is such , as the word of god must needs be verified therein ; to wit , i will destroy the tokens of soothsayers , and make them that conjecture , fools . chap. xxi . the figure-casters are witches ; the uncertainty of their art , and of their contradictions ; cornelius agrippa's sentence against judicial astrologie . these casters of figures may be numbered among the cosening witches , whose practice is above their reach , their purpose to gain , their knowledge stoln from poets , their uncertain and full vanity , more plainly derided in the scriptures , than any other folly . and thereupon many other trifling vanities are rooted and grounded , as physiognomy , palmestry , interpreting of dreams , monsters , auguries , &c. the professors whereof confess this to be the necessary key to open the knowledge of all their secrets . for these fellows erect a figure of the heavens , by the exposition whereof ( together with the conjectures of similitudes and signs ) they seek to find out the meaning of the significators , attributing to them the ends of all things , contrary to truth , reason , and divinity : their rules being so inconstant , that few writers agree in the very principles thereof . for the rabbbins , the old and new writers , and the very best philosophers dissent in the chief grounds thereof , differing in the propriety of the houses , whereout they wring the fore-telling of things to come , contending even about the number of spheres , being not yet resolved how to erect the beginnings and ends of the houses : for ptolomy maketh them after one sort , campanus after another , &c. and as alpetragus thinketh , that there be in the heavens divers movings as yet to men unknown , so do others affirm ( not without probability ) that there may be stars and bodies , to whom these movings may accord , which cannot be seen , either through their exceeding highness , or that hitherto are not tryed with any observation of the art. the true motion of mars is not yet perceived , neither is it possible to find out the true entring of the sun into the equinoctal points . it is not denied , that the astronomers themselves have received their light , and their very art from poets , without whose fables the twelve signs , and the northerly and southerly figures had never ascended into heaven . and yet ( as c. agryppa saith ) astrologers do sive , cosen men , and gain by these fables , whiles the poets , which are the inventers of them , do live in beggery . the very skilfullest mathematicians confess , that it is impossible to find out any certain thing concerning the knowledge of iudgments , as well for the innumerable causes which work together with the heavens , being altogether , and one with the other to be considered : as also because influences do not constrain but incline : for many ordinary and extraordinary occasions do interrupt them ; as education , custom , place , honesty , birth , blood , sickness , health , strength , weakness , meat , drink , liberty of mind , learning , &c. and they that have written the rules of judgment , and agreee neerest therein , being of equal authority and learning , publish so contrary opinions upon one thing , that it is unpossible for an astrologian to pronounce a certainty upon so variable opinions ; and otherwise , upon so uncertain reports no man is able to judge herein . so as ( according to ptolomy ) the fore-knowledge of things to come by the stars , dependeth as well upon the affections of the mind , as upon the observation of the planets , proceeding rather from chance than art , as whereby they deceive others , and are deceived themselves also . chap. xxii . the subtilty of astrologers to maintain the credit of their art ; why they remain in credit , certain impieties contained in astrologers assertions . if you mark the cunning ones , you shall see them speak darkly of things to come , devising by artificial subtilty , doubtful prognostications , easily to be applyed to every thing , time , prince , and nation ; and if any thing come to pass according to their divinations , they fortifie their old prognostications with new reasons . nevertheless , in the multitude and variety of stars , yea even in the very midst of them , they finde out some places in a good aspect , and some in an ill ; and take occasion hereupon to say what they list , promising unto some men honour , long life , wealth , victory , children , marriage , friends , offices , and finally , everlasting felicity : but if with any they be discontented , they say the stars be not favourable to them , and threaten them with hanging , drowning , beggery , sickness , misfortune , &c. and if one of these prognostications fall out right , then they triumph above measure . if the prognosticators be found to forge and lye alwayes ( without such fortune as the blind man had in killing the crow ) they will excuse the matter , saying , that sapiens dominatur astris , whereas ( according to agrippas words ) neither the wiseman ruleth the stars , nor the stars the wiseman , but god ruleth them both . corn. tacitus saith , that they are a people disloyal to princes , deceiving them that believe them . and varro saith , that the vanity of all superstitions floweth out of the bosome of astrology . and if our life and fortune depend not on the stars , then it is to be granted , that the astrologers seek where nothing is to be found . but we are so fond , mistrustful and credulous , that we fear more the fables of robin good-fellow , astrologers , and witches , and believe more the things that are not , than the things that are . and the more unpossible a thing is , the more we stand in fear thereof ; and the less likely to be true , the more we believe it . and if we were not such , i think with cornelius agrippa , that these diviners , astrologers , conjurers , and coseners would dye for hunger . and our foolish light belief , forgetting things past , neglecting things present , aad very hasty to know things to come , doth so comfort and maintain these coseners ; that whereas in other men , for making one lye , the faith of him that speaketh is so much mistrusted , that all the residue being true is not regarded : contrariwise , in these cosenages among our divinors , one truth spoken by hap , giveth such credit to all their lyes , that ever after we believe whatsoever they say , how incredible , impossible or false soever it be . sir thomas moore saith , they know not who are in their own chambers , neither who maketh themselves cockolds , that take upon them all this cunning , knowledge and great foresight . but to enlarge their credit , or rather to manifest their impudency , they say the gift of prophesie , the force of religion , the secrets of conscience , the power of devils , the virtue of miracles , the efficacy of prayers , the state of the life to come , &c. doth only depend upon the stars , and is given and known by them alone : for they say , that when the sign of gemini is ascended , and saturn and mercury be joyned in aquary , in the ninth house of the heavens , there is a prophet born ; and therefore that christ had so many virtues , because he had in that place saturn and gemini . yea , these astrologers do not stick to say , that the stars distribute all sorts of religions , wherein jupiter is the especial patron , who being joyned with saturn , maketh the religion of the jews ; with mercury of the christians ; with the moon of antichristianity . yea , they affirm , that the faith of every man may be known to them as well as to god. and that christ himself did use the election of hours in his miracles ; so as the jews could not hurt him whilest he went to jerusalem , and therefore that he said to his disciples that forbad him to go , are there not twelve hours in the day ? chap. xxiii . who have power to drive away devils with their only presence , who shall receive of god whatsoever they ask in prayer , who shall obtain everlasting life by means of constellations , as nativity-casters affirm . they say also , that he which hath mars happily placed in the ninth house of the heavens , shall have power to drive away devils with his only presence from them that be possessed . and he that shall pray to god when he findeth the moon and jupiter joyned with the dragons-head in the midst of the heavens , shall obtain whatsoever he asketh ; and that jupiter and saturn do give blessedness of the life to come . but if any in his nativity shall have saturn happily placed in leo , his soul shall have everlasting life . and hereunto subscribe peter de appona , roger bacon , guido bonatus , arnold de villa nova , and the cardinal of alia . furthermore , the providence of god is denyed , and the miracles of christ are diminished , when these powers of the heavens and their influences are in such sort advanced . moses , isaiah , job , and jeremiah , seem to dislike and reject it ; and at rome in times past , it was banished , and by justinian condemned under pain of death . finally , seneca derided these soothsaying witches in this sort , amongst the cleones ( saith he ) there was a custom , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( which were gazers in the air , watching when a storm of hail shoul fall ) when they saw by any cloud that the shower was imminent and at hand , the use was ( i say ) because of the hurt which it might do to their vines , &c. diligently to warn the people thereof ; who used not to provide cloaks , or any such defence against it , but provided sacrifices ; the rich , cocks and white lambs ; the poor would spoil themselves by cutting their thombs , as though ( saith he ) that little blood would ascend up to the clouds , and do any good for their relief in this matter . and here by the way , i will impart unto you a venetian superstition of great antiquity , and at this day ( for ought i can read to the contrary ) in use . it is written , that every year ordinarily upon ascension day , the duke of venice , accompanyed with the states , goeth with great solemnity to the sea , and after certain ceremonies ended , casteth thereinto a gold ring of great value and estimation for a pacificatory oblation ; wherewithal their predecessors supposed that the wrath of the sea was asswaged . but this action , as a late writer saith , they do desponsare sibi mare , that is , espouse the sea unto themselves , &c. let us therefore , according to the prophets advice , ask rain of the lord in the hours of the latter time , and he shall send white clouds , and give us rain , &c. for surely , the idols ( as the same prophet saith ) have spoken vanity , the soothsayers have seen a lye , and the dreamers have told a vain thing ; they comfort in vain , and therefore they went awaey like sheep , &c. if any sheepbiter or witchmonger will follow them , they shall gone alone for me . book xii . chap. i. the hebrew word habar expounded , where also the supposed secret force of charms and inchantments is shewed , and the efficacy of words is divers wayes declared . the hebrew word habar , being in greek epathin , and in latine incantare , is in english to inchant , or ( if you had rather have it so ) to bewitch . in these inchantments , certain words , verses , or charms , &c. are secretly uttered , wherein there is thought to be miraculous efficacy . there is great variety hereof : but whether it be by charms , voices , images , characters , stones , plants , metals , herbs , &c. there must herewithal a special form of words be always used , either divine , diabolical , insensible , or papistical , whereupon all the vertue of the work is supposed to depend . this word is specially used in the . psalm ; which place though it be taken up for mine adversaries strongest argument against me , yet me thinks it maketh so with me , as they can never be able to answer it : for there it plainly appeareth , that the adder heareth not the voice of the charmer , charm he never so cunningly : contrary to the poets fabling , frigidus in pratis cantando rumpitur anguis . englished by araham fleming : the coldish snake in meadows green , with charms is burst in pieces clean . but hereof more shall be said hereafter in due place . i grant that words sometimes have singular vertue and efficacy , either in perswasion or disswasion , as also divers other wayes ; so as thereby some are converted from the way of perdition , to the estate of salvation : and so contrariwise , according to the saying of solomon , death and life are in the instrument of the tongue : but even therein god worketh all in all , as well in framing the heart of the one , as in directing the tongue of the other , as appeareth in many places of the holy scriptures . chap. ii. what is forbidden in scriptures concerning witchcraft ; of the operation of words , the superstition of the cabalists and papists ; who createth substances ; to imitate god in some cases is presumption ; words of sanctification . that which is forbidden in the scriptures touching inchantment or witchcraft is not the wonderful working with words : for where words have had miraculous operation , there hath been alwayes the special providence , power and grace of god uttered to the strengthening of the faith of gods people , and to the furtherance of the gospel : as when the apostle with a word slue ananias and saphira . but the prophanation of gods name , the seducing , abusing , and cosening of the people , and mans presumption is hereby prohibited , as whereby many take upon them after the recital of such names as god in the scripture seemeth to appropriate to himself , to foreshew things to come , to work miracles , to detect fellonies , &c. as the cabalists in times past took upon them , by the ten names of god , and his angels , expressed in the scriptures , to work wonders : and as the papists at this day by the like names . by crosses , by gospels hanged about their necks , by masses , by exorcisms , by holy-water , and a thousand consecrated or rather execrated things , promise unto themselves and others , both health of body and soul . but as herein we are nor to imitate the papists , so in such things as are the peculiar actions of god , we ought not to take upon us to counterfeit or resemble him which with his word created all things : for we , neither all the conjurers , cabalists , papists , soothsayers , inchanters , witches , nor charmers , in the world , neither any other humane or yet diabolical cunning can add any such strength to gods workmanship , as to make any thing anew , or else to exchange one thing into another . new qualities may be added by humane art , but no new substance can be made or created by man. and seeing that art faileth herein , doubtless neither the illusions of devils , nor the cunning of witches , can bring any such thing truly to pass . for by the sound of the words nothing cometh , nothing goeth , otherwise than god in nature hath ordained to be done by ordinary speech , or else by his special ordinance . indeed words of sanctification are necessary and commendable , according to s. paul's rule , let your meat be sanctified with the word of god , and by prayer . but sanctification doth not here signifie either change of substance of the meat , or the adding of any new strength thereunto : but it is sanctified , in that it is received with thanks-giving and prayers ; that our bodies may be refreshed , and our souls thereby made the apter to glorifie god. chap. iii. what effect and offence witches charms bring ; how unapt witches are , and how unlikely to work those things which they are thought to do ; what would follow if those things were true which are laid to their charge . the words and other the illusions of witches , charmers , and conjurers , though they be not such in operation and effect , as they are commonly taken to be : yet they are offensive to the majesty and name of god , obscuring the truth of divinity , and also of philosophy : for if god only give life and being to all creatures , who can put any such vertue or lively feeling into a body of gold , silver , bread , or wax , as is imagined ? if either priests , devils , or witches could so do , the divine power should be cheked and outfaced by magical cunning , and gods creatures made fervile to a witches pleasure . what is not to be brought to pass by these incantations , if that be true which is attributed to witches ? and yet they are women that never went to school in their lives , nor had any teachers : and therefore without art or learning ; poor , and therefore not able to make any provision of metals or stones , &c. whereby to bring to pass strange matters , by natural magick ; old and stiffe , and therefore not nimble-handed to deceive your eye with legierdemain ; heavy , and commonly lame , and therefore unapt to flie in the air , or to dance with the fairies ; sad , melancholike , sullen and miserable , and therefore it should be unto them ( invita minerva ) to banquet or dance with minerva ; or yet with herodias , as the common opinion of all writers herein is . on the other side , we see they are so malicious and spiteful , that if they by themselves , or by their devils , could trouble the element , we should never have fair weather . if they could kill men , children , or cattel , they would spare none ; but would destroy and kill whole countries and housholds . if they could transfer corn ( as is affirmed ) from their neighbours field into their own , none of them would be poor , none other should be rich . if they could transform themselves and others ( as it is most constantly affirmed ) oh what a number of apes and owls should there be of us ! if incubus could beget merlins among us , we should have a jolly many of cold prophets . chap. iv. why god forbad the practice of witchcraft ; the absurdity of the law of the twelve tables , whereupon their estimation in miraculous actions is grounded , of their wondrous works . though it be apparent , that the holy-ghost forbiddeth this art , because of the abuse of the name of god , and the cosenage comprehended therein : yet i confess , the customs and laws almost of all nations do declare , that all these miraculous works before by me cited , and many other things more wonderful , were attributed to the power of witches . the which laws , with the executions and judicials thereupon , and the witches confessions , have beguiled almost the whole world . what absurdities concerning witchcraft are written in the laew of the twelve tables , which was the highest and most ancient law of the romans ? whereupon the strongest argument of witches omnipotent power is framed ; as that the wisdom of such law-givers could not be abused . whereof ( me thinks ) might be made a more strong argument on our side ; to wit , if the chief and principal laws of the world be in this case ridiculous , vain , false , incredible , yea and contrary to gods law ; the residue of the laws and arguments to that effect , are to be suspected . if that argument should hold , it might prove all the popish laws against protestants , and the heathenish princes laws against christians , to be good and in force : for it is like they would not have made them , except they had been good . were it not ( think you ) a strange proclamation , that no man ( upon pain of death ) should pull the moon out of heaven ? and yet very many or the most learned witchmongers make their arguments upon weaker grounds ; as namely in this form and manner ; we find in poets , that witches wrought such and such miracles ; ergo they can accomplish and do this or that wonder . the words of the law are these ; qui fruges incantasset poenas dato . neve aelienam segetem pellexeris excantando , neque incaentando ; ne agrum defruganto : the sense whereof in english is this ; let him be executed that bewitcheth corn ; transferr not other mens corn into thy ground by inchantment ; take heed thou inchant not at all , neither make thy neighbours field barren : he that doth these things shall dye , &c. chap. v. an instance of one arraigned upon the law of the twelve tables , where the said law is proved ridiculous ; of two witches that could do wonders . although among us , we think them bewitched that wax suddenly poor , and not them that grow hastily rich ; yet at rome you shall understand , that ( as pliny reporteth ) upon these articles one c. furius crassus was convented before spurius albinus , for that he being but a little while free , and delivered from bondage , occupying only tillage , grew rich on the sudden , as having good crops : so as it was suspected that he transferred his neighbours corn into his fields . no intercession , no delay , no excuse , no denial would serve , neither in jest nor derision , nor yet through sober or honest means : but he was assigned a peremptory day , to answer for life : and therefore fearing the sentence of condemnation , which was to be given there , by the voyce and verdict of three men ( as we here are tryed by twelve ) made his appearance at the day assigned , and brought with him his ploughs and harrows , spades and shovels , and other instruments of husbandry , his oxen , horses , and working bullocks , his servants , and also his daughter , which was a sturdy wench and a good houswife , and also ( as piso reporteth ) well trimmed up in apparel , and said to the whole bench in this wise ; lo here my lords , here i make my appearance , according to promise and your pleasures , presenting unto you my charms and witchcrafts , which have so inriched me . as for the labour , sweat , watching , care , and diligence , which i have used in this behalf , i cannot shew them at this time . and by this means he was dismissed by the consent of the court , who otherwise ( as it was thought ) should hardly have escaped the sentence of condemnation , and punishment of death . it is constantly affirmed in m. mal. that stafus used alwayes to hide himself in a monshoal , and had a disciple called hoppo , who made stadlin a master witch , and could all when they list , invisibly transfer the third part of their neighbours dung , hay , corn , &c. into their own ground , make hail , tempests and floods , with thunder and lightning ; and kill children , cattel , &c. reveal things hidden , and many other tricks , when and where they list . but these two shifted not so well with the inquisitors , as the other with the roman and heathen judges . howbeit , stafus was too hard for them all : for none of all the lawyers nor inquisitors could bring him to appear before them , if it be true that witchmongers write in these matters . chap. vi. laws provided for the punishment of such witches as work miracles , whereof some are mentioned , and of certain popish laws published against them . there are other laws of other nations made to this incredible effect : as lex salicarum provideth punishment for them that flie in the air from place to place , and meet at their nightly assemblies , and brave banquets , carrying with them plate , and such stuffe , &c. even as we should make a law to hang him that should take a church in his hand at dover , and throw it to caellice . and because in this case also popish laws shall be seen be to as foolish and lewd as any other whatsoever , and specially as tyrannous as that which is most cruel : you shall hear what trim new laws the church of rome hath lately devised . these are therefore the words of pope innocent the eight to the inquisitors of almaine , and of pope julius the second sent to the inquisitors of bergomen . it is come to our ears , that many lewd persons of both kinds , as well male as female , using the company of the devils incubus and succubus , with incantations , charms , conjurations , &c. do destroy , &c. the births of women with child , the young of all cattel , the corn of the field , the grapes of the vines , the fruit of the trees : ieem , men , women , and all kind of cattel and beasts of the field : and with their said inchantments , &c. do utterly extinguish , suffocate , and spoil all vineyards , orchards , meadows , pastures , grass , green corn , and ripe corn , and all other podware : yea men and women themselves are by their imprecations so afflicted with external and inward pains and diseases , that men cannot beget , nor women bring forth any children , nor yet accomplish the duty of wedlock , denying the faith which they in baptism professed , to the destruction of their own own souls , &c. our pleasure therefore is , that all impediments that may hinder the inquisitors office , be utterly removed from among the people , lest this blot of heresie proceed to poyson , and defile them that be yet innocent . and therefore we do ordain , by vertue of the apostolical authority , that our inquisitors of high almaine , may execute the office of inquisition by all tortures and afflictions , in all places , and upon all persons , what and wheresoever , as well in every place and diocess , as upon any person ; and that as freely , as though they were named , expressed , or cited in this our commission . chap. vii . poetical authorities commonly alledged by witchmongers , for the proof of witches miraculous actions , and for confirmation of their supernatural power . here have i a place and opportunity , to discover the whole art of witchcraft ; even all their charms , periapts , characters , amulets , prayers , blessings , cursings , hurtings , helpings , knaveries , cosenages , &c. but first i will shew what authorities are produced to defend and maintain the same , and that in serious sort , by bodin , spinaeus , hemingius , varius , danaeus , hyperius , m. mal. and the rest . carmina vel caelo possunt deducere lunam , carminibus circe socios mutavit ulyssis , frigidus in pratis cantando rumpitur anguis . inchantments pluck out of the skie the moon though she be plac't on high : dame circe with her charms so fine , ulysses mates did turn to swine : the snake with charms is burst in twain , in meadows where she doth remain . again out of the same poet they cite further matter . has herbas , atque haec ponto mihi lecta venena , ipsa dedit meris : nascuntur plurima ponto . his ego saepè lupam fieri , & se condere sylvis , maerim saepè animas imis exire sepulchris , atque satas aliò vidi traducere messes . these herbs did meris give to me , and poysons pluckt at pontus , for there they grow and multiply . and do not so amongst us . with these she made herself become a wolf , and hid her in the wood ; she fetch up souls out of their tombe , removing corn from where it stood . furthermore out of ovid they alledge these following . nocte volant , puerósque petunt nutricis egentes , et vitiant cunis corpora captae suis : carpere dicuntur lactentia viscera rostris , et plenum potu sanguine guttur habent : to children they do fly by night , and catch them while their nurses sleep , and spoil their little bodies quite , and home they bear them in their beak . again out of virgil in form following hinc mihi massylae gentis monstratae sacerdos , hesperidum templi custos , epulásque draconi quae dabat , & sacros servabat in aerbore ramos , spargens humida mella , soporiferúmque papaver . haec se carminibus promittit solvere mentes , quas velit , ast aliis dur as immittere curas ; sistere aquam fluviis , & vertere sidera retrò , nocturnósque ciet manes mugire videbis sub pedibus terram , & descendere montilus ornos . tho. phaiers translation of the former words of virg. from thence a virgine priest is come , from out massyla land , sometimes the temple there she kept , and from her heavenly hand the dragon meat did take : she kept , also the fruit divine , with herbs and liquors sweet that still to sleep did men incline . the mindes of men ( she saith ) from love with charms she can unbind , in whom she list : but others can she cast to cares unkind . the running streams do stand , and from their course the starrs do wreath , and souls she conjure can : thou shaelt see sister underneath the ground with roring gape , and trees and mountains turn upright , &c. moreover out of ovid they alledge as followeth . cùm volui ripis ipsis mirantibus amnes in fontes rediere suos , coneussáque sisto , stantia concutis , cantu freta nubila pello , nubiláque induco , ventos abigóque vocóque , vipere as rumpo verbis & carmine fauces , viváque saexa suâ convulsáque robora terrâ , et sylvas moveo , jubeóque tremiscere montes , et mugire solum , manésque exire sepulchris , téque luna traho , &c. the rivers i can make retire into the fountains whence they flow , ( whereat the banks themselves admire ) i can make standing waters go ; with charms i drive both sea and cloud , i make it calm and blow aloud . the vipers jaws , the rockie stone , with words and charms i brake in twain ; the force of earth congeal'd in one , i move , and shake , both woods and plain ; i make the souls of men arise , i pull the moon out of the skies . also out of the same poet. verbáque ter dixit placidos facientia somnos , quae mare turbatum , quae flumina concita sistant . and thrice she spake the words that caus'd sweet sleep and quiet rest ; she staid the raging of the sea , and mighty floods supprest , et miserum tenues in jecur urget acus . she striketh also needles fine . in livers whereby men do pine . also out of other poets , carmine laesa ceres , sterilem vanescit in herbam , deficiunt laesi carmine fontis aquae ; ilicibus glandes , cantantáque viribus uva decidit , & nullo poma movente fluunt . with charms the corn is spoiled so , as that it vades the barren grass ; with charms the springs are dried low , that none can see where water was . the grapes from vines , the mast from oakes , and beats down fruit with charming strokes . quae sidera excantata voce thessalâ lunámque coelo diripit . she plucks down moon and stars from skie , with chaunting voyce of thessaly . hanc ego de coelo ducentem sidera vidi , fluminis ac rapidi carmine vertitier , haec cantu finditque solum , manésque sepulchris elicit , & tepido devorat ossa rogo : cùm lubet haec tristi depellit lumina coelo , cùm lubet aestivo convocat orbe nives . she plucks each star out of his throne , and turneth back the raging waves ; with charms she makes the earth to cone , and raiseth souls out of their graves : she burns mens bones as with fire , and pulleth down the lights from heaven , and makes it snow at her desire even in the midst of summer-season . mens hausti nullâ sanie polluta veneni , incantata perit . a man inchanted runneth mad , that never any poyson had . cessavere vices rerum , delatáque longâ haesit nocte dies ; legi non paruit aether , torpuit & preceps audito carmine mundus . the course of nature ceased quite , the air obeyed not his law , the day delay'd by length of night , which made both day and night to yaw ; and all was through that charming gear , which caus'd the world to quake for fear . carmine thessalidum dura in praecordia fluxit non fatis adductus amor , flammisque severi illicitis arsere ignes . with thessal charms , and not by fate hot love is forced for to flow ; even where before hath been debate , they cause affection for to grow . gens invisa diis , maculandi callida coeli , quos genuit fera terra , mali qui sidera mundi juráque fixarum possunt pervertere rerum : nam nunc stare polos ; & flumina mittere norunt , aethera sub terras adigunt , montésque revellunt . these witches hateful unto god , and cunning to defile the aire , which can disorder with a nod the course of nature every where , do cause the wandering starrs to stay , and drive the winds below the ground . they send the streams another way , and throw down hills where they abound . — linguis dixere valucrum consultare fibras & rumpere vocibus angues , sollicitare umbras , ipsúmque acheronta movere , in noctémque dies , in lucem vertere noctes , omnia conando docilis solertia vincit . they talked with the tongues of birds , consulting with the salt-sea-coasts , they burst the snakes with witching words , solliciting the spiritual ghosts ; they turn the night into the day , and also drive the light away : and what is 't that cannot be made by them that do apply this trade ? chap. viii . poetry and popery compared in inchantments ; popish witchmongers have more advantage herein than protestants . you see in these verses , the poets ( whether in earnest or in jest , i know not ) ascribe unto witches and to their charms , more than is to be found in humane or diabolical power . i doubt not but the most part of the readers hereof will admit them to be fabulous ; although the most learned of mine adversaries ( for lack of scripture ) are fain to produce these poetries for proofs , and for lack of judgment , i am sure , do think , that actaeons transformation was true . and why not as well as the metamorphosis or transubstantiation of ulysses his companions into swine , which s. augustine and so many great clerks credit and report ? nevertheless , popish writers ( i confess ) have advantage herein of our protestants : for ( besides these poetical proofs ) they have ( for advantage ) the word and authority of the pope himself , and others of that holy crew , whose charms , conjurations , blessings , cursings , &c. i mean in part ( for a taste ) to set down ; giving you to understand , that poets are not altogether so impudent as papists herein , neither seem they so ignorant , prophane , oe impious . and therefore i will shew you how lowd also they lie , and what they on the other side ascribe to their charms and conjurations ; and together will set down with them all manner of witches charms , as conveniently as i may . chap. ix . popish periapts , amulets and charms , agnus dei , a wastecote of proof , a charm for the falling-evill , a writing brought to s. leo from heaven by an angel , the vertues of s. saviours epistle , a charm against theeves , a writing found in christs wounds , of the cross , &c. these vertues under these verses ( written by pope urbane the fifth to the emperour of the grecians ) are contained in a periapt or tablet , be continually worn about one , called agnas dei , which is a little cake , having the picture of a lamb carrying of a flag on the one side , and christs head on the other side , and is hollow : so as the gospel of s. john , written in fine paper , is placed in the concavity thereof : and it is thus compounded or made , even as they themselves report . balsamus & mundra cera , cum chrismatis unda conficiunt agnum , quod munus do tibi magnum , fonte velut natum , per mystica sanctificatum : fulgura de sursum depellit , & omne malignum , peccatum frangit , ut christi sanguis , & angit , pregnans servatur , simul & partus liberatur ; dona refert dignis , virtutem destruit ignis , portatus munde de fluctibus eripit undae . englished by abraham fleming : balme , virgine wax , and holy-water , an agnus dei make , a gift than which none can be greater , i send thee for to take . from fountain clear the same hath issue in secret sanctified : ' gainst lightning it hath soveraign vertue , and thunder-cracks beside . each hainous sin it wears and wasteth , even as christs precious blood ; and women whiles their travel lasteth . it saves , it is so good . it doth bestow great gifts and graces on such as well deserve ; and born about in noisome places , from peril doth preserve . the force of fire , whose heat destroyeth , it breaks and bringeth down : and he or she that this enjoyeth , no water shall them drown . a charm against shot , or wastecoat of proof . before the coming up of these dei's , a holy garment called a wastecoat for necessity , was much used of our fore-fathers , as a holy relique , &c. as given by the pope , or some such arch-conjuror , who promised thereby all manner of immunity to the wearer thereof ; insomuch as he could not be hurt with any shot , or other violence . and otherwise , that woman that would wear it , should have quick deliverance , the composition thereof was in this order following . on christmas-day at at night , a thread must be spun of flax , by a little virgin-girl , in the name of the devil : and it must be by her woven , and also wrought with the needle . in the brest or fore-part thereof must be made with needle-work two heads ; on the head at the right side must be a hat , and along beard ; the left head must have on a crown , and it must be so horrible , that it may resemble beelzebub , and on each side of the wastecoat must be made a cross . against the falling-evill . moreover , this ensuing is another counterfeit charm of theirs , whereby the falling-evil is presently remedied . gaspar fert myrrham , thus melchior , balthasar aurum , haec tria qui secum portabit nomina regum , solvitur à morbo christi pietate caduco . gasper with his myrrh began these presents to unfold , then melchior brought in frankincense , and balthasar brought in gold. now he that of these holy kings the names about shall bear , the falling ill by grace of christ shall never need to fear . this is a true copy of the holy-writing , that was brought down from heaven by an angel to s. leo , pope of rome ; and he did bid him take it to king charles , when he went to the battel at ronceval . and the angel said , that what man or woman beareth this writing about them with good devotion , and saith every day three pater-nosters , three aves , and one creed , shall not that day be overcome or his enemies , either bodily or ghostly ; neither shall be robbed or slain of theeves , pestilence , thunder , or lightning , neither shall be hurt with fire or water , nor cumbred with spirits , neither shall he have displeasure of lords or ladies : he shall not be condemned with false witness , nor taken with fairies , or any manner of axes , nor yet with the falling-evil . also , if a woman be in travel , lay this writing upon her belly , she shall have easie deliverance , and the child right shape and christendom , and the mother purification of holy church , and all through vertue of these holy names of jesus christ following : ✚ jesus ✚ christus ✚ messias ✚ soter ✚ emmanuel ✚ sabbath ✚ adonai ✚ unigenitus ✚ majestas ✚ paracletus ✚ salvatur noster ✚ agiros iskiros ✚ agios ✚ adonatos ✚ gasper ✚ melchior ✚ & balthasar ✚ matthaeus ✚ marcios ✚ lucos ✚ johannes . the epistle of s. saviour , which pope leo sent to king charles , saying , that whosoever carrieth the same about him , or in what day soever he shall read it , or shall see it , he shall not be killed with any iron-tool , nor be burned with fire , nor be drowned with water , neither any evil man or other creature may hurt him . the cross of christ is a wonderful defence ✚ the cross of christ be alwayes with me ✚ the cross is it which i do alwayes worship ✚ the cross of christ is true health ✚ the cross of christ doth lose the bands of death ✚ the cross of christ is the truth and the way ✚ i take my journey upon the cross of the lord ✚ the cross of christ beareth down every evil ✚ the cross of christ giveth all good things ✚ the cross of christ taketh away pains everlasting ✚ the cross of christ save me ✚ o cross of christ be upon me , before me , and behind me ✚ because the ancient enemy cannot abide the sight of thee ✚ the cross of christ save me , keep me , govern me , and direct me ✚ thomas bearing this note of thy divine majesty ✚ alpha ✚ omega ✚ first ✚ and last ✚ midst ✚ and end ✚ beginning ✚ first begotten ✚ wisdom ✚ vertue ✚ . a popish periapt or charm , which must never be said , but carried about one , against theeves . i do go , and i do come unto you with the love of god , with the humility of christ , with the holiness of our blessed lady , with the faith of abraham , with the justice of isaac , with the vertue of david , with the might , of peter , with the constancy of paul , with the word of god , with the authority of gregory , with the prayer of clement , with the flood of jordan , p p p c g e g a q q est p t k a b g l k a x t g t b a m g que p x c g k q a p o q q r. oh only father ✚ oh only lord ✚ and jesus ✚ passing through the midst of them ✚ went in ✚ the name of the father ✚ and of the son ✚ and of the holy ghost ✚ . another amulet . joseph of arimathea did find this writing upon the wounds of the side of jesus christ , written with gods finger , when the body was taken away from the cross . whosoever shall carry this writing about him , shall not dye any evil death , if he believe in christ ; and in all perplexities , he shall soon be delivered , neither let him fear any danger , at all . fons alpha & omega ✚ figa ✚ figalis ✚ sabbaoth ✚ emmanuel ✚ adonai ✚ o ✚ neray ✚ ela ✚ ihe ✚ rentone ✚ neger ✚ sahe ✚ pangeton ✚ commen ✚ a ✚ g ✚ l ✚ a ✚ mattheus ✚ marcus ✚ lucas ✚ johannes ✚ ✚ ✚ titulus triumphalis ✚ jesus ✚ nasarenus rex judaeorum ✚ ecce dominica crucis signum ✚ fugite partes adversae , vicit leo de tribu judae , radix david , aleluijah , kyrie eleeson , christe eleeson , pater noster , ave maria , & ne nos , & veniat super nos salutare tuum . oremus &c. i find in a primer , intituled the hours of our lady , after the use of the church of york , printed anno . a charm with this titling in red letters ; to all them that afore this image of pity devoutly shall lay five pater nosters , five avies , and one credo , piteously beholding these arms or christ's passion , are granted thirty two thousand seven hundred fifty five years of pardon . it is to be thought that this pardon was granted in the time of pope boniface the ninth ; for platina saith , that the pardons were sold so cheap , that the apostolical authority grew into contempt . a papistical charm. signum sanctae crucis defendat me a malis praesentibus , praeteritis , & futuris , interioribus & exterioribus : that is , the sign of the cross defend me from evils present , past , and to come , inward and outward . a charm found in the canon of the mass . also this charm is found in the canon of the mass , haec sacrosancta commixtio corporis & sanguinis domini nostri jesu christi fiat mihi omnibusque sumentibus salus mentis & corporis , & ad vitam promerendam & capessendam praeparatio salutaris ; that is , let this holy mixture of the body and blood of our lord jesus christ be unto me and unto all receivers thereof , health of mind and body , and to the deserving and receiving of life an healthful preparative . other papistical charms . aqua benedicta sit mihi salus & vita . englished by abraham fleming : let holy water he both health and life to me . adque nomen martini omnis haereticus fugiat pallidus . when martins name is sung or said , let hereticks flie as men dismaid . but the papists have a harder charm than that ; to wit , fire and fagot , fire and fagot . a charm of the holy-cross . nulla salus est in domo , nisi cruce munit homo superliminaria . neque sentit gladium , nec amisit filium , quisquis egit talia . no health within the house doth dwell , except a man do cross him well at every door or frame . he never feeleth the swords point , nor of his son shall lose a joynt , that doth perform the same furthermore as followeth . i sta suos fortiores semper facit , & victores ; morbos sanat & languores , reprimit daemonia . dat captivis libertatem , vitae confert novitatem , ad antiquam dignitatem crux reducit omnia . o crux lignum triumphale , mundi vera salus vale , inter ligna nullum tale , fronde , flore , germine . medicina christiana , salva sanos , aegros sana ; quod non valet vis humana , fit in tuo nomine , &c. englished by abraham fleming : it makes her souldiers excellent , and crowneth them with victory , restores the lame and impotent , and healeth every malady . the devils of hell it conquereth , releaseth from imprisonment , newness of life it offereth , it hath all at commandement . o cross of wood incomparable . to all the world most wholesome ! no wood is half so honourable in branch , in bud or blossome . o medicine which christ did ordain , the sound save every hour , the sick and sore make whole again , by vertue of thy power , and that which mans unablenss hath never comprehended , grant by thy name of holyness , it may be fully ended , &c. a charm taken out of the primer . this charm following is taken out of the primer aforesaid . omnipotents ✚ dominus ✚ christus ✚ messias ✚ with names more , and as many crosses , and then proceeds in this wise ; ista nomina me protegant ah omni adversitate , plaga , & infirmitate corporis & animae , plenè liberent , & assistent in auxilium ista nomina regum , gasper , &c. & . apostoli ( videlicet ) petrus , &c. & . evangelistae ( videlicet ) matthaeus , &c. mihi assistent in omnibus necessitatibus meis , ac me defendant & liberent ab omnibus periculis & corporis & anima , & omnibus malis praeteritis , praesentibus , & futuris , &c. chap. x. how to make holy water , and the vertues thereof ; st. ruffins charm of the wearing and hearing of the name of jesus ; that the sacrament of confession , and the eucharist is of as much efficacy at other charms , and magnified by l. varius . if i did well , i should shew you the confession of all their stuffe , and how they prepare it ; but it would be too long . and therefore you shall only have in this place a few notes for the composition of certain receipts , which instead of an apothecary , if you deliver to any morrow-mass priest , he will make them as well as the pope himself . mary now they wax every parliament deerer and deerer , although therewithal , they utter many stale drugs of their own . if you look in the popish , pontifical , you shall see how they make their holy water ; to wit , in this sort : i conjure thee thou creature of water in the name of the father , and of the son , and of the holy-ghost , that thou drive the devil out of every corner aend hole of this church , and altar ; so as he remain not within our precincts that are just and righteous . and water thus used ( as durandus saith ) hath power of its own nature to drive away devils . if you will learn to make any more of this popish stuffe , you may go to the very mass-book , and find many good receipts : marry if you search durandus , &c. you shall find abundance . i know that all these charms , and all these paltrey confections ( though they were far more impious and foolish ) will be maintained and defended by massemongers , even as the residue will be by witch-mongers : and therefore i will in this place insert a charm , the authority whereof is equal with the rest , desiring to have their opinions herein . i find in a book called pomaerium sermonum quadragesimalium , that s. francis seeing rufinus provoked of the devil to think himself damned , charged rufinus to say this charm , when he next met with this devil ; aperi os ; & ibi imponam stercus , which is as much to say in english as , open thy mouth , and i will put in a plum : a very ruffinly charm. leonard varius writeth , de veris , piis , ac sanctis amuletis fascinum atque omnia veneficia destruentibus ; wherein he specially commendeth the name of jesus to be worn . but the sacrament of confession he extolleth above all things , saying , that whereas christ with his power did but throw devils out of mens bodies , the priest driveth the devil out of mans soul by confession . for ( saith he ) these words of the priest , when he saith , ego te absolvo , are as effectual to drive away the princes of darkness , through the mighty power of that saying , as was the voyce of god to drive away the darkness of the world , when at the beginning he said fiat lux . he commendeth also as wholesome things to drive away devils , the sacrament of the eucharist , and solitariness , and silence . finally he saith , that if there be added hereunto an agnus dei , and the same be worn about ones neck by one void of sin , nothing is wanting that is good and wholesome for this purpose . but he concludeth , that you must wear and make dints in your fore-head , with crossing your self when you put on your shoes , and at every other action , &c. and that is also a present remedy to drive away devils , for they cannot abide it . chap. xi . of the noble balm used by moses , apishly counterfeited in the church of rome . the noble balm that moses made , having indeed many excellent vertues , besides the pleasant and comfortable favour thereof wherewithal moses in his politick laws enjoyned kings , queens , and princes to be anointed in their true and lawful elections and coronations , until the everlasting king had put on man upon him , is apishly counterfeited in the romish church , with divers terrible conjurations , three breathings , cross-wise ( able to make a quezie stomach spue ) nine mumblings and three curtsies , saying thereunto , ave sanctum oleum , ter ave sanctum balsamum . and so the devil is thrust out , and the holy-ghost let into his place . but as for moses his balm , it is not now to be found either in rome , or elsewhere that i can learn. and according to this papistical order , witches and other superstitious people follow on with charms and conjurations made in form ; which many bad physitians also practice when their learning faileth , as may appear by example in the sequel . chap. xii . the opinion of ferrarius touchings charms , periapts , appenssions , amulets , &c. of homerical medicines , of constant opinion , and the effects thereof . argerius ferrarius , a physician in these days of great account , doth say , that for so much as by no dyet nor physick any disease can be so taken away or extinguished , but that certain dregs and reliques will remain : therefore physicians use physical alligations , appensions , periapes , amulets , charms , characters , &c. which he supposeth may do good ; but harm he is sure they can do none : urging that it is necessary and expedient for a physitian to leave nothing undone that may be devised for his patients recovery ; and that by such means many great cures are done . he citeth a great number of experiments out of alexander trallianus , aetius , octavianus , marcellus , philodotus , archigenes , philostratus , pliny , and dioscorides ; and would make men believe that galen ( who in truth despised and derided all those vanities ) recanted in his latter dayes his former opinion , and all his invectives tending against these magical cures . writing also a book intituled de homerica medicatione , which no man could ever see , but one alexander trallianus , who saith he saw it : and further affirmeth , that it is an honest mans part to cure the sick , by hook or by crook , or by any means whatsoever . yea , he saith that galen ( who indeed wrote and taught that incantamenta sunt muliercularum figmenta , and be the only cloaks of bad physitians ) affirmeth , that there is vertue and great force in incantations . as for example , ( saith trallian ) galen being now reconciled to this opinion , holdeth and writeth , that the bones which stick in ones throat , are avoided and cast out with the violence of charms and inchanting words ; yea and that thereby the stone , the collick , the falling-sickness , and all feavers , gowts , fluxes , fistula's , issues of blood , and finally whatsoever care ( even beyond the skill of himself , or any other foolish physitian ) is cured and perfectly healed by words of inchantment . marry m. ferrarius ( although he allowed and practised this kind of physick ) yet he protesteth that he thinketh it none otherwise effectual , than by the way of constant opinion : so as he affirmeth , that neither the character , nor the charm , nor the witch , nor the devil accomplish the cure ; as ( saith he ) the experiment of the tooch-ach will manifestly declare , wherein the cure is wrought by the confidence or diffidence as well of the patient , as of the agent , according to the poets saying : nos habitat non tartara , sed nec sidera caeli , spiritus in nobis qui viget illa facit . englished by abraham fleming : not hellish furies dwell in us , nor stars with influence heavenlys the spirit that lives and rules in us , doth every thing ingeniously . this ( saith he ) cometh to the unlearned , through the opinion which they conceive of the characters and holy words : but the learned that know the force of the mind and imagination , work miracles by means thereof ; so as the unlearned must have external helps , to do that which the learned can do with a word only . he saith that this is called homerica medicatio , because homer discovered the blood suppressed by words , and the infections healed by or in mysteries . chap. xiii . of the effects of amulets , the drift of argerius ferrarius in the commendation of charms , amp ; c. four sorts of homerical medicines , and the choyce thereof ; of imagination . as touching mine opinion of these amulets , characters , and such other bables , i have sufficiently uttered it elsewhere : and i will bewray the vanity of the superstitious trifles more largely hereafter . and therefore at this time i only say , that those amulets which are to be hanged or carried about one , if they consist of herbs , roots , stones , or some other metal , they may have divers medicinable operations ; and by the vertue given to them by god in their creation , may work strange effects and cures : and to impute this vertue to any other matter is witchcraft . and whereas a. ferrarius commendeth certain amulets that have no shew of physical operation , as a nail taken from a cross , holy-water , and the very sign of the cross , with such like popish stuffe : i think he laboureth thereby rather to draw men to popery , than to teach or perswade them in the truth of physick or philosophy . and i think thus the rather , for that he himself seeth the fraud hereof ; confessing that where these magical physitians apply three seeds of three-leaved grass to a tertian ague , and four to a quartain , that the number is not material . but of these homerical medicines , he saith , there are four sorts , whereof amulets , characters , and charms , are three : howbeit he commendeth and preferreth the fourth above the rest ; and that he saith consisteth in illusions , which he more properly calleth stratagems . of which sort of illusions he alledgeth for example , how philodotus did put a cap of lead upon ones head who imagined he was headless , whereby the party was delivered from his disease or conceit . item , another cured a woman that imagined , that a serpent or snake did continually gnaw and tear her entrails ; and that was done only by giving her a vomit , and by foisting into the matter vomited a little serpent or snake , like unto that which she imagined was in her belly . item , another imagined that he alwayes burned in the fire , under whose bed a fire was privily conveyed , which being taken out before his face , his fansie was satisfied , and his heat allayed . hereunto pertaineth , that the hickot is cured with sudden fear or strange news : yea by that means agues and many other strange and extream diseases have been healed . and some that have lien so sick and sore of the gowt , that they could not remove a joynt , through sudden fear of fire , or ruin of houses , have forgotten their infirmities and griefs and have run away . but in my tract upon melancholy , and the effects of imagination , and in the discourse of natural magick , you shall see these matters largely touched . chap. xiv . choice of charms against the falling-evil , the biting of a mad dog , the stinging of a scorpion , the tooth-ach , for a woman in travel , for the kings-evil , to get a thorn out of any member , or a bone out of ones throat ; charms to be said fasting , or at the gathering of herbs , for sore eyes , to open locks , against spirits , for the bots in a horse , and specially for the duke of alba's horse , for sower , wines , &c. there be innumerable charms of conjurers , bad physitians , lewd chirurgians , melancholick witches , and coseners , for all diseases and griefs ; specially for such as bad physitians and chirurgians know not how to cure , and in truth are good stuffe to shadow their ignorance ; whereof i will repeat some . for the falling-evill . take the sick man by the hand , and whisper these words softly in his ear , i conjure thee by the sun and moon , and by the gospel of this day delivered by god to hubert , giles , cornelius , and john , that thou rise and fall no more . otherwise , drink in the night at a spring water out of a skull of one that hath been slain : otherwise , eat a pig killed with a knife that slew a man. otherwise as followeth . ananizapta ferit mortem , dum laedere quaerit , est mala mors capta , dum dicitur ananizapta : ananizapta dei nunc miserere mei . englished by abraham fleming : ananizapta smiteth death , whiles harm intendeth he , this word ananizapta say , and death shall captive be , ananizapta o of god. have mercy now on me . against the biting of a mad-dog . put a silver ring on the finger , within the which these words are graven ✚ habay ✚ habar ✚ hebar ✚ and say to the person bitten with a mad dog , i am thy saviour , lose not thy life : and then prick him in the nose thrice , that at each time he bleed . otherwise , take pills made of the skull of one that is hanged . otherwise : write upon a piece of bread , irioni , khïriora , esser , khuder , feres ; and let it be eaten by the party bitten . otherwise , o rex gloriae jesu christe , veni cum pace : in nomine patris max. in nomine filii max. in nomine spiritus sancti prax . gasper , melchior , balthasar ✚ prax ✚ max ✚ deus i max ✚ . but in troth this is very dangerous ; insomuch as if it be not speedily and cunningly prevented , either death or phrensie insueth , through infection of the humor left in the wound bitten by a mad dog : which because bad chirurgians cannot cure , they have therefore used foolish cosening charms . but dodonaeus in his herbal saith , that the herb alysson cureth it : which experiment , i doubt not , will prove more true then all the charms in the world . bat where he saith , that the same hanged at a mans gate or entry , preserveth him and his cattel from inchantment , or bewitching , he is overtaken with folly . against the biting of a scorpion . say to an ass secretly , and as it were whispering in his ear , i am bitten with a scorpion . against the tooth-ach . scarifie the gums in the grief , with the tooth of one that hath been slain . otherwise , galbes galbat , galdes galdat . otherwise , a ab hur hus , &c. otherwise , at saccaring of mass hold your teeth together , and say * os non comminuetis ex eo . otherwise , strigiles falcesque dentatae , dentium dolorem persanate ; o horse-combs and sickles that have so many teeth , come heal of my toothach . a charm to release a woman in travel . throw over the top of the house , where a woman in travel lieth , a stone , or any other thing that hath killed three living creatures , namely , a man , a wild bore , and a she-bear . to heal the kings or queens evil , or any other soreness in the throat . remedies to cure the kings or queens-evil , is first to touch the place with the hand of one that died an untimely death : otherwise , let a virgin fasting lay her hand on the sore , and say , apollo denyeth that the heat of the plague can increase where a naked virgin quencheth it : and spet three times upon it . a charm in the romish church , upon saint blazes day , that will fetch a thorn out of any place of ones body , a bone out of the throat , &c. lect. . for the fetching of a thorn out of any place of one body , or a bone out of the throat , you shall read a charm in the romish church upon st. blazes day ; to wit , call upon god , and remember st. blaze . this st. blaze could also heal all wilde beasts that were sick or lame , with laying on of his hands : as appeareth in the lesson read on his day , where you shall see the matter at large . a charm for the head-ach . tie a halter about your head , wherewith one hath been hanged . a charm to be said each morning by a witch fasting , or at least before she go abroad . the fire bites , the fire bites , the fire bites ; hogs-turd over it , hogs-turd over it , hogs-turd over it ; the father with thee , the son with me , the holy-ghost between us both to be : ter . then spit over one shoulder , and then over the other , and then three times right forward . another charm that witches use at the gathering of their medicinable herbs . hail be thou holy herb growing on the ground , all in the mount * calvarie first wert thou found ; thou art good for many a sore , and healest many a wound , in the name of sweet jesus i take thee from the ground . an old womans charm , wherewith she did much good in the countrey , and grew famous thereby . an old woman that healed all diseases of cattel ( for the which she never took any reward but a peny and a loaf ) being seriously examined by what words she brought these things to pass , confessed that after she had touched the sick creature , she alwayes departed immediately , saying , my loaf in my lap , my penny in my purse ; thou art never the better , and i am never the worse . another like charm. a gentlewoman having sore eyes , made her moan to one that promised her help , if she would follow his advice : which was only to wear about her neck a scroll sealed up , whereinto she might not look ; and she conceiving hope of cure thereby , received it under the condition , and left her weeping and tears , wherewith she was wont to bewail the miserable darkness which she doubted to endure : whereby in short time her eyes were well amended : but alas ! she lost soon after , that pretious jewel , and thereby returned to her wonted weeping , and by consequence too her sore eyes . howbeit , her jewel or scroll being found again , was looked into by her deer friends , and this only posie was contained therein . the devil pull out both thine eyes , and * etish in the holes likewise . whereby partly you may see what constant opinion can do , according to the saying of plato ; if a mans fansie or mind give him assurance that a hurtful thing shall do him good , it may do so , &c. a charm to open locks . as the herbs called aethiopides will open all locks ( if all be true that inchanters say ) with the help of certain words : so be there charms also and periapts , which without any hearbs can do as much : as for example . take a piece of wax crossed in baptism , and do but print certain flowers therein , and tie them in the hinder skirt of your shirt ; and when you would undo the lock , blow thrice therein , saying ; arato hoc partiko hoc maratarykin . i open this door in thy name that i am forced to break as thou brakest hell-gates , in nomine patris , & filii , & spiritus sancti , amen . a charm to drive away spirits that haunt any house . hang in every of the four corners of your house , this sentence written upon virgin parchment , omnis spiritus laudet dominum : mosen habent & prophetas : exurgat deus , & dissipentur inimiciejus . a pretty charm or conclusion for one possessed . the possessed body must go upon his or her knees to the church , how far so ever it be off from their lodging ; and so must creep without going out of the way , being the common highway , in that sort , how foul and dirty soever the same be ; or whatsoever lie in the way , not shunning any thing whatsoever , until he come to the church , where he must hear mass devoutly , and then followeth recovery . another for the same purpose . there must be commended to some poor beggar the saying of five pater-nosters , and five aves ; the first to be said in the name of the party possessed , or bewitched : for that christ was led into the garden ; secondly , for that christ did sweat both water and blood ; thirdly , for that christ was condemned ; for that he was crucified guiltless ; and fifthly , for that he suffered to take away our sins . then must the sick body hear mass eight days together , standing in the place where the gospel is said , and must mingle holy water with his meat and his drink , and holy salt also must be a portion of the mixture . another to the same effect . the sick man must fast three dayes , and then he with his parents must come to church , upon an embering friday , and must hear the mass for that day appointed ; and so likewise saturday and sunday following . and the priest must read upon the sick mans head that gospel , which is read in september , and in grape-harvest , after the feast of holy-cross . in diebus quatuor temporum , in ember-dayes : then let him write and carry it about his neck , and he shall be cured . another charm or witchcraft for the same . this office or conjuration following was first authorized and printed at rome , and afterwards at avenion , anno . and lest that the devil should lie hid in some secret part of the body , every part thereof is named ; obsecro te jesu christe , &c. that is , i beseech thee o lord jesus christ , that thou pull out of every member of this man all infirmities , from his head , from his hair , from his brain , from his forehad , from his eyes , from his nose , from his ears , from his mouth , from his tongue , from his teeth , from his jaws , from his throat , from his neck , from his back , from his brest , from his paps , from his heart , from his stomach , from his sides , from his flesh , from his blood , from his bones , from his legs from his feet , from his fingers , from the soles of his feet , from his marrow , from his sinews , from his skin , and from every joynt of his members , &c. doubtless jesus christ could have no starting hole , but was hereby every way prevented and pursued ; so as he was forced to do the cure : for it appeareth hereby , that it had been insufficient for him to have said ; depart our of this man thou unclean spirit , and that when he so said , he did not perform it . i do not think that there will be found among all the heathens superstitious fables , or among the witches , conjurers , poets , knaves , coseners , fools , &c. that ever wrote , so impudent and impious a lie , or charm , as is read in barnardine de bustis ; where to cure a sick man , christs body , to wit , a wafer-cake , was outwardly applyed to his side , and entred into his heart , in the sight of all standers by . now , if grave authors report such lies , what credit in these cases shall we attribute unto the old wives tales , that sprenger , institor , bodin , and others write ? even as much as to moor's utopia , and divers other fansies ; which have as much truth in them , as a blind-man hath sight in his eye . a charm for the bots in a horse . you must both say and do thus upon the diseased horse three dayes together , before the sun-rising : in nomine pa ✚ tris & fi ✚ lii & spiritus ✚ sancti ; exorcizo te vermem per deum pa ✚ trem , & fi ✚ lium & spiritum ✚ sanctum : that is , in the name of god the father , the son , and the holy ghost , i conjure thee o worm , by god the father , the son , and the holy-ghost ; that thou neither eat nor drink the flesh , blood or bones of this horse ; and that thou hereby mayst be made as patient as job , and as good as saint john baprist , when he baptized christ in jordan . in nomine pa ✚ tris & filii & spirituus ✚ sancti . and then say three pater-nosters , and three aves , in the right ear of the horse , to the glory of the holy trinity . do ✚ minus fili ✚ us spiri ✚ tus mari ✚ a. there are also divers books imprinted , as it should appear , with the authority of the church of rome , wherein are contained many medicinal prayers , not only against all diseases of horses , but also for every impediment and fault in a horse : insomuch as if a shoe fall off in the midst of his journey , there is a prayer to warrant your horses hoof , so as it shall not break , how far soever he be from the smiths forge . item , the duke alba his horse was consecrated , or canonized in the low-countries , at the solemn mass ; wherein the popes-bull , and also his charm was published ( which i will hereafter recite ) he in the mean time sitting as vice-roy with his consecrated standart in his hand , till mass was done . a charm against vinegar . that wine wax not eager write on the vessel , gustate & videte , quoniam suavis est dominus . chap. xv. the inchanting serpents and snakes ; objections answered concerning the same ; fond reasons why charms take effect therein . mahomets pigeon . miracles wrought by an ass at memphis in aegypt . popish charms against serpents . of miracle-workers , the taming of snakes , bodin's lye of snakes . concerning the charming of serpents and snakes , mine adversaries ( as i have said ) think they have great advantage by the words of david in psal . . and by jer. chap. . expounding the one prophet by virgil , the other by ovid. for the words of david are these , their poyson is like the poyson of a serpent , and like a deaf adder , that stoppeth his ear , and heareth not the voyce of the charmer , charm he never so cunningly . the words of virgil are these , frigidus in pratis cantando rumpitur anguis . as if he might say , david thou liest ; for the cold-natured snake is by the charms of the inchanters broken all to pieces in the field where he lieth . then cometh ovid , and he taketh his country mans part , saying in the name and person of a witch , vipereas rumpo verbis & carmine fauces ; i with my words and charms can break in sunder the vipers jaws . marry jeremy on the other side encountreth this poetical witch , and he not only , defendeth , but expoundeth his fellow prophets words , and that not in his own name , but in the name of almighty god , saying , i will send serpents and cockatrices , among you which cannot be charmed . now let any indifferent man ( christian or heathen ) judge whether the words and minds of the prophets do not directly oppugn these poets words . ( i will not say minds ) for that i am sure therein they did but jest and trifle , according to the common fabling of lying poets . and certainly , i can encounter them two with other two poets , namely propertius and horace , the one merrily deriding , the other seriously impugning their , fantastical poetries , concerning the power and omnipotency of witches , for where virgil , ovid , &c. write that witches with their charms fetch down the moon and starrs from heaven , &c. propertius mocketh them in these words following : at vos deductae quibus est fallacia lunae , et labor in magicis sacra piare focis , en agedum domina mentem convertite nostrae , et facite illa meo palleat ore magis , tunc ego crediderim vobis & sidera & amnos posse circeis ducere carminibus . englished by abraham fleming : but you that have the subtil slight of fetching down the moon from skies ; and with inchanting fire bright attempt to purge your sacrifice : lo now , go too , turn ( if you can ) our madams mind and sturdy heart , and make her face more pale and wan , than mine : which if by magick art you do , then will i soon beleeve , that by your witching charms you can from skies aloft the stars remeeve , and rivers turn from whence they ran . and that you may see more certainly , that these poets did but jest and deride the credulous and timerous sort of people , i thought good to shew you what ovid saith against himself , and such as have written so incredibly and ridiculously of witches omnipotency : nec mediae magicis finduntur cantibus angues , nec redit in fontes unda supina suos . englished by abraham fleming : snakes in the middle are not riven with charms witches cunning , nor waters to their fountains driven by force of backward running . as for horace his verses i omit them , because i have cited them in another place . and concerning this matter cardanus saith , that at every eclipse they were wont to think , that witches pulled down the sun and moon from heaven . and doubtless , from hence came the opinion of that matter , which spred so farr , and continued so long in the common peoples mouths that in the end learned men grew to believe it , and to affirm it in writing . but here it will be objected , that because it is said ( in the places by me alledged ) that snakes or vipers cannot be charmed ; ergo , other things may : to answer this argument , i would ask the witchmonger this question , to wit , whether it be expedient , that to satisfie his folly , the holy-ghost must of necessity make mention of every particular thing that he imagineth may be bewitched ? i would also ask of him , what priviledge a snake hath more then other creatures , that he only may not , and all other creatures may be bewitched ; i hope they will not say , that either their faith or infidelity is the cause thereof ; neither do i admit the answer of such divines as say that he cannot be bewitched , for that he seduced eve ; by means whereof god himself cursed him ; and thereby he is so priviledged , as that no witches charm can take hold of him . but more shall be said hereof in the sequel . danaeus saith , that witches charms take soonest hold upon snakes and adders ; because of their conference and familiarity with the devil , whereby the rather mankind through them was seduced . let us seek then an answer for this cavil ; although in truth it needeth not ; for the phrase of speech is absolute , and imports not a special quality proper to the nature of a viper any more than when i say , a cony cannot flie , you should gather and conclude thereupon , that i meant that all other beasts could flie . but you shall understand , that the cause why these vipers can rather withstand the voyce and practice of inchanters and sorcerers , than other creatures , is , for that they being in body and nature venomous , cannot so soon or properly receive their destruction by venom , whereby the witches in other creatures bring , their mischievous practices more easily to pass , according to virgil's saying ; corrupítque lacus , infecit pabula tabo . englished by abraham fleming : she did infect with poyson strong both ponds and paestures all along . and thereupon the prophet alludeth unto their corrupt and inflexible nature with that comparison ; and not ( as tremelius is fain to shift it ) with stopping one ear with his tale , and laying the other close to the ground , because he would not hear the charmers voyce : for the snake hath neither such reason , nor the words such effect : otherwise the snake must know our thoughts . it is also to be considered , how untame by nature these vipers for the most part ) are insomuch as they be not by mans industry or cunning to be made familiar , or train'd to do any thing , whereby admiration may be procured : as bomelio feats his dog could do , or mahomet's pigeon , which would resort unto him , being in the midst of his camp , and pick a pease out of his ear ; in such sort that many of the people thought that the holy-ghost came and told him a tale in his ear : the same pigeon also brought him a scroll , wherein was written rex esto , and laid the same in his neck . and because i have spoken of the docility of a dog and a pigeon , though i could cite an infinite number of like tales , i will be bold to trouble you but with one more . at memphis in aegypt , among other jugling knacks , which were there usually shewed , there was one that took such pains with an ass , that he had taught him all these qualities following . and for gain , he caused a stage to be made , and an assembly of people to meet ; which being done , in the manner of a play , he came in with his ass , and said ; the sultane hath great need of asses to help to carry stones and other stuffe , towards his great building which he hath in hand . the ass immediately fell down to the ground , and by all signs shewed himself to be sick , and at length to give up the ghost : so as the juggler begged of the assembly money towards his loss . and having gotten all that he could , he said ; now my masters , you shall see mine ass is yet alive , and doth but counterfeit , because he would have some money to buy him provender , knowing that i was poor , and in some need of relief . hereupon he would needs lay a wager , that his ass was alive , who to every mans seeming was stark dead . and when one had laid money with him thereabout , he commanded the ass to rise , but he lay still as though he were dead : then did he beat him with a cudgel , but that would not serve the turn , until he addressed his speech to the ass , saying ( as before ) in open audience ; the sultan hath commanded , that all the people shall ride out to morrow , and see the triumph , and that the fair ladies will then ride upon the fairest asses , and will give notable provender unto them , and every ass shall drink of the sweet water of nilus : and then lo the ass did presently start up , and advance himself exceedingly . lo ( quoth his master ) now i have won : but in troth the major hath borrowed mine ass , for the use of the old ill-favoured witch his wife : and thereupon immediately he hung down his ears , and halted down right , as though he had been stark lame . then said his master , i perceive you love young pretty wenches : at which words he looked up , as it were with joyful cheer . and then his master did bid him go choose one that should ride upon him ; and he ran to a very handsome woman , and touched her with his head , &c. a snake will never be brought to such familiarity , &c. bodin saith , that this was a man in the likeness of an ass , but i may rather think that he is an ass in the likeness or a man. well , to return to our serpents , i will tell you a story concerning the charming of them , and the event of the same . in the city of salisborough there was an inchanter , that before all the people took upon him to conjure all the serpents and snakes within one mile compass into a great pit or dike , and there to kill them . when all the serpents were gathered together , as he stood upon the brink of the pit , there came at the last a great and horrible serpent , which would not be gotten down with all the force of his incantations : so as ( all the rest being dead ) he flew upon the inchanter , and clasped him in the midst , and drew him down into the said dike , and there killed him . you must think that this was a devil in a serpents likeness , which for the love he bare to the poor snakes , killed the sorcerer ; to teach all other witches to beware of the like wicked practice . and surely , if this be not true , there be a great number of lyes contained in m. mal. and j. bodin . and if this be well weighed , and conceived , it beateth down to the ground all those witchmongers arguments , that contend to wring witching miracles out of this place . for they disagree notably , some denying , and some affirming that serpents may be bewitched . nevertheless because in every point you shall see how popery agrees with paganism , i will recite certain charms against vipers , allowed for the most part in and by the church of rome : as followeth . i conjure thee o serpent in this hour , by the five holy wounds of our lord , that thou remove not out of this place , but here stay , as certainly as god was born of a pure virgine . otherwise i conjure thee serpent , in nomine patris , & filii , & spiritus sancti : i command thee serpent by our lady s. mary , that thou obey me , as wax obeyeth the fire , and as fire obeyeth water ; that thou neither hurt me , nor any other christian , as certainly as god was born of an immaculate virgine , in which respect i take thee up , in nomine patris , & filii , & spiritus sancti : ely lash eiter , ely lash eiter , ely lash eiter . otherwise , o vermine , thou must come as god came unto the jews . otherwise , l. varius saith , that serpens quernis frondibus contracta , that a serpent touched with oak-leaves dieth , and stayeth even in the beginning of his going , if a feather of the bird ibis be cast or thrown upon him : and that a viper smitten or hot with a reed is astonied , and touched with a beechen branch is presently numme and stiffe . here is to be remembred , that many use to boast that they are of s. pauls race and kindred , shewing upon their bodies the prints of serpents : which ( as the papists affirm ) was incident to all them of s. paul's stock . marry they say herewithal , that all his kinsfolks can handle serpents , or any poyson without danger . others likewise have ( as they brag ) a katharine-wheel upon their bodies , and they say they are kin to s. katharine , and that they can carry burning-coals in their bare-hands , and dip their said hands in hot scalding liquor , and also go into hot ovens . whereof though the last be but a bare jest , and to be done by any that will prove ( as a bad fellow in london had used to do , making no tarriance at all therein : ) yet there is a shew made of the other , as though it were certain and undoubted ; by anointing the hands with the juyce of mallows , mercury , urine , &c. which for a little time are defensatives against the scalding liquors , and scorching fires . but they that take upon them to work these mysteries and miracles , do indeed ( after rehearsal of these and such like words and charms ) take up even in their bare hands , those snakes and vipers , and sometimes put them about their necks , without receiving any hurt thereby , to the terror and astonishment of the beholders , which naturally both fear and abhorre all serpents . but these charmers ( upon my word ) dare not trust to their charms , but use such an inchantment , as every man may lawfully use , and the lawful use thereof may bring to pass that they shall be in security , and take no harm , how much soever they handle them : marry with a woollen rag they pull out their teeth before-hand , as some men say ; but as truth is , they weary them , and that is of certainty . and surely this is a kind of witchcraft , which i term private confederacy . bodin saith , that all the snakes in one countrey were by charms and verses driven into another region : perhaps he meaneth ireland , where s. patrik is said to have done it with his holiness , &c. james sprenger and henry institor affirm , that serpents and snakes , and their skins exceed all other creatures for witchcraft : insomuch as witches do use to bury them under mens thresholds , either of the house or stalls , whereby barrenness is procured both to woman beasts : yea and that the very earth and ashes of them continue to have force of fascination . in respect whereof they wish all men now and then to dig away the earth under their thresholds , and to sprinkle holy water in the place , and also to hang boughs ( hallowed on midsummer-day ) at the stall door where the cattel stand : and produce examples thereupon , of witches lies , or else their own , which i omit , because i see my book groweth to be greater than i meant it should be . chap. xvi . charms to carry water in a sieve ; to know what is spoken of us behind our backs for bleer eyes ; to make seeds to grow well ; of images made of wax ; to be rid of a witch ; to hang her up ; notable authorities against waxen images ; a story bewraying the knavery of waxen images . leonardus vairus saith , that there was a prayer extant , whereby might be carried in a sieve , water , or other liquor : i think it was clam clay , which a crow taught a maid , that was promised a cake of so great quantity , as might be kneaded of so much flour , as she could wet with the water , that she brought in a sieve , and by that means she clam'd it with clay , and brought in so much water , as whereby she had a great cake , and so beguiled her sisters , &c. and this tale i heard among my grannams maids , whereby i can decipher this witchcraft . item , by the tingling of the ear , men heretofore could tell what was spoken of them . if any see a scorpion , and say this word ( bud ) he shall not be stung or bitten therewith . these two greek letters π and a written in a paper , and hung about ones neck , preserve the party from bleereyedness . cummin or hempseed sown with cursing and opprobrious words grow the faster and the better . berosus anianus maketh witchcraft of great antiquity ; for he saith , that cham , touching his fathers naked member , uttered a charm , whereby his father became emasculated or deprived of the powers generative . a charm teaching how to hurt whom you list with images of wax , &c. make an image in his name , whom would hurt or kill , of new virgin wax ; under the right arm-poke whereof place a swallows heart , and the liver under the left ; then hang about the neck thereof a new thred in a new needle pricked into the member which you would have hurt , with the rehearsal of certain words ; which for the avoiding of foolish superstition and credulity in this behalf is to be omitted : and if they were inserted , i dare undertake they would do no harm , were it not to make fools , and catch gudgins . otherwise , sometimes these images are made of brass , and then the hand is placed where the foot should be , and the foot where the hand , and the face downward . otherwise , for a greater mischief , the like image is made in the form of a man or woman , upon whose head is written the certain name of the party ; and on his or her ribs these words , ailif , casyl , zaze , hit , mel meltat ; then the same must be buried . otherwise , in the dominion of mars , two images must be prepared , one of wax , the other of the earth of a dead man ; each image must have in his hand a sword wherewith a man hath been slain , and he that must be slain , may have his head thrust through with a foin . in both must be written certain peculiar characters , and then must they be hid in a certain place . otherwise , to obtain a womans love , an image must be made in the hour of venus , of virgin-wax , in the name of the beloved , whereupon a character is written , and is warmed at a fire , and in doing thereof the name of some angel must be mentioned . to be utterly rid of the witch , and to hang her up by the hair , you must prepare an image of the earth of a dead man to be baptized in another mans name , whereon the name , with a character , must be written : then must it be perfumed with a rotten bone , and then these psalms read backward ; domine dominus noster , dominus illuminatio mea , domine exaudi orationem meam , deus laudem meam ne tacueris ; and then bury it , first in one place , and afterwards in another . howbeit , it is written in the one and twentieth article of the determination of paris , that to affirm that images of brass , lead , gold , of white or red wax , or of any other stuff , conjured , baptized , consecrated , or rather execrated through these magical arts at certain dayes , have wonderful vertues , or such as are avowed in their books or assertions , is error in faith , natural philosophy and true astronomy ; yea it is concluded in the twenty second article of that council , that it is as great an error to believe those things , as to do them . but concerning these images , it is certain that they are much feared among the people , and much used among cousening witches , as partly appeareth in this discourse of mine elsewhere , and as partly you may see by the contents of this story following . not long sithence , a young maiden ( dwelling at new romny here in kent ) being the daughter of one m. l. stuppeny ( late jurat of the same town , but dead before the execution hereof ) and afterward the wife of thom. eps ( who is at this instant maior of romny , was visited with sickness , whose mother and fatherinlaw being abused with credulity concerning witches supernatural power , repaired to a famous witch called mother baker , dwelling not far from thence at a place called stonestreet , who , according to witches cousening custom , asked whether they mistrusted not some bad neighbour , to whom they answered that indeed they doubted a woman near unto them ( and yet the same was of the honester and wiser sort of her neighbours , reputed a good creature . ) nevertheless the witch told them that there was great cause of their suspition : for the same , said she , is the very party that wrought the maidens destruction , by making a heart of wax , and pricking the same with pins and needles ; affirming also that the same neighbour of hers had bestowed the same in some secret corner of the house . this being believed , the house was searched by credible persons , but nothing could be found . the witch or wise woman being certified hereof , continued her assertion , and would needs go to the house where she her self ( as she affirmed ) would certainly find it . when she came thither , she used her cunning , as it chanced , to her own confusion , or at leastwise to her detection ; for herein she did , as some of the wiser sort mistrusted that she would do , laying down privily such an image , as she had before described , in a corner , which by others had been most diligently searched and looked into , and by that means her cousenage was notably bewrayed . and i would wish that all witchmongers might pay for their lewd repair to inchanters , and consultation with witches , and such as have familiar spirits , as some of these did , and that by the order of the high commissioners , which partly for respect of neigbourhood , and partly for other considerations , i leave unspoken of . chap. xvii . sundry sorts of charms tending to divers purposes ; and first , certain charms to make taciturnity in tortures . imparibus meritis tria pendent corpora ramis dismas & gestas , in medio est divina potestas , dismas damnatur , gestas ad astra levatur : englished by abraham fleming : three bodies on a bough do hang , for merits of inequality , dismas and gestas , in the midst the power of the divinity . dismas is damnd , but gestas lifted up above the stars on high . also this , eructavit cor meum verbum bonum , veritatem nunquam dicam regi . otherwise , as the milk of our lady was luscious to our lord jesus christ ; so let this torture or rope be pleasant to mine arms and members . otherwise , jesus autem transiens per medium illorum ibat . otherwise , you shall not break a bone of him . counter-charms against these and all other witchcrafts , in the saying also whereof witches are vexed , &c. eructavit cor meum verbuus bonum , dicam cuncta opera mea regi . otherwise , domine labia mea aperies , & os meum annuntiabit veritatem . otherwise , contere brachia inqui rei , & lingua maligna sulvertatur . a charm for the chin cough . take three sips of a chalice , when the priest hath said mass , and swallow it down with good devotion . &c. for corporal or spiritual rest . in nomine patris , up and down , et filii & spiritus sancti , upon my crown , crux christi upon my breast , sweet lady send me eternal rest . charms to find out a thief . the means how to find out a thief , is thus ; turn your face to the east , and make a cross upon chrystal with oil olive , and under the cross write these two words ( saint helen . ) then a child that is innocent , and a chaste virgin born in true wedlock , and not base begotten , of the age of ten years , must take the chrystal in his hand , and behind his back , kneeling on thy knees , thou must devoutly and reverently say over this prayer thrice ; i beseech thee my lady s. helen , mother of king constantine , which didst find the cross whereupon christ died : by that holy devotion , and invention of the cross , and by the same cross , and by the joy which thou conceivedst at the finding thereof , and by the love which thou bearest to thy son constantine , and by the great goodness which thou dost alwayes use , that thou shew me in this chrystal , whatsoever i ask or desire to know , amen . and when the child seeth the angel in the chrystal , demand what you will , and the angel will make answer thereunto . memorandum , that this be done just at the sun-rising , when the weather is fair and clear . cardanus derideth these and such like fables , and setteth down his judgement therein accordingly , in the sixteenth book de rerum var. these conjurers and coseners forsooth , will shew you in a glass the thief that hath stoln any thing from you , and this is their order . they take a glass-vial full of holy water , and set it upon a linnen cloth , which hath been purified , not only by washing , but by sacrifice , &c. on the mouth of the vial or urinal , two olive-leaves must be laid across , with a little conjuration said over it , by a child ; to wit thus , angele bone , angele candide , per tuam sanctitatem , meamque virginitatem , ostende mihi furem : with three pater nosters , three aves , and betwixt either of them a * cross made with the nail of the thumb upon the mouth of the vial ; and then shall be seen angels ascending and descending as it were motes in the sun-beams . the thief all this while shall suffer great torments , and his face shall be seen plainly , even as plainly i believe , as the man in the moon . for in truth , there are toyes artificially conveyed into glass , which will make the water bubble , and devices to make images appear in the bubbles , as also there be artificial glasses , which will shew unto you that shall look thereinto , many images of divers forms , and some so small and curious , as they shall in favour resemble whomsoever you think upon . look in john bap. neap. for the confection of such glasses . the subtilties hereof are so detected , and the mysteries of the glasses so common now , and their cosenage so well known , &c. that i need not stand upon the particular confutation hereof . cardanus in the place before cited reporteth , how he tried with children these and divers circumstances , the whole illusion , and found it to be plain knavery and cosenage . another way to find out a thief that hath stoln any thing from you . go to the sea-side , and gather as many pebles as you suspect persons for that matter ; carry them home , and throw them into the fire , and bury them under the threshold , where the parties are like to come over . there let them lie three days , and then before sun-rising take them away . then set a porrenger full of water in a circle , wherein must be made crosses every way , as many as can stand in it ; upon the which must be written , christ overcometh , christ reigneth , christ commandeth . the porrenger also must be signed with a cross , and a form of conjuration must be pronounced . then each stone must be thrown into the water , in the name of the suspected . and when you put in the stone of him that is guilty , the stone will make the water boil , as though glowing iron were put thereinto . which is a meer knack of legierdemain , and to be accomplished divers wayes . to put out the thiefs eye . read the seven psalms with the letany , and then must be said a horrible prayer to christ , and god the father , with a curse against the thief . then in the midst of the step of your foot , on the ground where you stand , make a circle like an eye , and write thereabout certain barbarous names , and drive with a coopers hammer or addes into the midst thereof a brazen nail consecrated , saying , justus es domine , & justa judicia tua . then the thief shall be bewrayed by his crying out . another way to find out a thief . stick a pair of sheers in the rind of a sieve , and let two persons set the top of each of their forefingers upon the upper part of the sheers , holding it with the sieve up from the ground steadily , and ask peter and paul whether a. b. or c. hath stoln the thing lost , and at the nomination of the guilty person , the sieve will turn round . this is a great practice in all countries , and indeed a very bable . for with the beating of the pulse some cause of that motion ariseth , some other cause by the slight of the fingers , some other by the wind gathered in the sieve to be staid , &c. at the pleasure of the holders . some cause may be the imagination , which upon the conceit at the naming of the party , altereth the common course of the pulse , as may well be conceived by a ring held steadily by a thred betwixt the finger and the thumb , over or rather in a goblet or glass ; which within short space will strike against the side thereof so many strokes as the holder thinketh it a clock , and then will stay : the which who so proveth shall find true . a charm to find out or spoil a thief . of this matter , concerning the apprehension of thieves by words , i will cite one charm , called s. adelberts curse ; being both for length of words sufficient to weary the reader , and for substantial stuff comprehending all that appertaineth unto blasphemous speech or cursing , allowed in the church of rome , as an excommunication and inchantment . saint adelberts curse or charm against thieves . by the authority of the omnipotent father , the son , and the holy ghost , and by the holy virgin mary mother of our lord jesus christ , and the holy angels and archangels , and s. michael , and s. john baptist , and in the behalf of s. peter the apostle , and the residue of the apostles , and of s. stephen , and of all the martyrs , of s. sylvester , and of s. adelbert , and all the confessors , nd s. alegand , and all the holy virgins , and of all the saints in heaven and earth , unto whom there is given power to bind and loose : we do excommunicate , damn , curse , and bind with the knots and bands of excommunication , and we do segregate from the bounds and lists of our holy mother the church , all those thieves , sacrilegious persons , ravenous catchers , doers , counsellers , coadjutors , male or female , that have committed this theft or mischief , or have usurped any part thereof to their own use . let their share be with dathan and abiran , whom the earth swallowed up for their sins and pride , and let them have part with judas that betrayed christ , amen : and with pontius pilat , and with them that said to the lord , depart from us , we will not understand thy wayes ; let their children be made orphans . cursed be they in the field , in the grove , in the woods , in their houses , barns , chambers , and beds ; and cursed be they in the court , in the way , in the town , in the castle , in the water , in the church , in the churchyard , in the tribunal-place , in battel , in their abode , in the market-place , in their talk , in silence , in eating , in watching , in sleeping , in drinking , in feeling , in sitting , in kneeling , in standing , in lying , in idleness , in all their work , in their body and soul , in their five wits , and in every place . cursed be the fruit of their wombs , and cursed be the fruit of their lands , and cursed be all that they have . cursed be their heads , their mouths , their nostrils , their noses , their lips , their jaws , their teeth , their eyes and eye-lids , their brains , the roof of their mouths , their tongues , their throats , their breast , their hearts , bellies , their livers , all their bowels , and their stomach . cursed be their navels , their spleens , their bladder . cursed be their thighs , their legs , their feet , their toes , their necks , their shoulders . cursed be their backs , cursed be their arms , cursed be their elbows , cursed be their hands , and their fingers , cursed be both the nails of their hands and feet ; cursed be their ribs and their genitals , and their knees , cursed be their flesh , cursed be their bones , cursed be their blood , cursed be the skin of their bodies , cursed be the marrow in their bones , cursed be they from the crown of the head to the sole of the foot : and whatsoever is betwixt the same , be it accursed ; that is to say , their five senses , to wit , their seeing , their hearing , their smelling , their tasting , and their feeling . cursed be they in the holy cross , in the passion of christ , with his five wounds , with the effusion of his blood , and by the milk of the virgin mary . i conjure thee lucifer , with all thy souldiers , by the * father , the son and the holy ghost , with the humanity and nativity of christ , with the vertue of all saints , that thou rest not day nor night , till thou bringest them to destruction , either by drowning or hanging , or that they be devoured by wild beasts , or burnt , or slain by their enemies , or hated of all men living . and as our lord hath given authority to peter the apostle , and his successors , ( whose place we occupy , and to us ( though unworthy ) that whatsoever we binde on earth , shall be bound in heaven : and whatsoever we loose on earth , shall be loosed in heaven ; so we accordingly , if they will not amend , do shut from them the gates of heaven , and deny unto them christian burial , so as they shall be buried in asses leaze . furthermore , cursed be the ground wherein they are buried , let them be confounded in the last day of judgement , let them have no conversation among christians , nor be houseled at the hour of death , let them be made as dust before the face of the wind : and as lucifer was expelled out of heaven , and adam and eve out of paradise ; so let them be expelled from the day-light . also let them be joyned with those , to whom the lord saith at the judgment , go ye cursed into everlasting fire , which is prepared for the devil and his angels , where the worm shall not die , nor the fire be quenched . and as the candle , which is thrown out of my hand here , is put out ; so let their works and their soul be quenched in the stench of hell-fire , except they restore that which they have stoln , by such a day : and let every one say , amen . after this must be sung * in media vita in morte sumus , &c. this terrible curse with bell , book , and candle added thereunto , must needs work wonders : howbeit among thieves it is not much weighed , among wise and true men it is not well liked , to them that are robbed it bringeth small relief : the priests stomach may well be eased , but the goods stoln will never the sooner be restored . hereby is bewrayed both the malice and folly of popish doctrin , whose uncharitable impiety is so impudently published , and in such order uttered , as every sentence ( if opportunity served ) might be proved both heretical and diabolical . but i will answer this cruel curse with another curse far more mild and civil , performed by as honest a man ( i dare say ) as he that made the other , whereof mention was lately made . so it was , that a certain sir john , with some of his company , once went abroad a jetting , and in a moon-light evening robbed a millers weir and stole all his eels . the poor miller made his moan to sir john himself , who willed him to be quiet ; for he would so curse the thief , and all his confederates , with bell , book and candle , that they should have small joy of their fish . and therefore the next sunday , sir john got him to the pulpit , with his surplice on his back , and his stole about his neck , and pronounced these words following in the audience of the people . all you that have stoln the millers eeles , laudate dominum de coelis ; and all they have consented thereto , benedicamus domino . lo ( saith he ) there is sauce for your eeles my masters . another inchantment . certain priests use the hundred and eighth psalm as an inchantment or charm , or at leastwise saying , that against whomsoever they pronounce it , they cannot live one whole year at the uttermost . chap. xviii . a charm or experiment to find out a witch . in die dominico sotularia juvenum axungia seu pinguedine porei , ut moris est , pro restauratione fieri perangunt : and when she is once come into the church , the witch can never get out , until the searchers for her give her express leave to depart . but now it is necessary to shew you how to prevent and cure all mischiefs wrought by these charms and witchcrafts , according to the opinion of m , mal. and others . one principal way is to nail a horse-shoe at the inside of the outmost threshold of your house , and so you shall be sure no witch shall have power to enter thereinto . and if you mark it , you shall find that rule observed in many countrey-houses . otherwise : item the triumphant title to be written . crosswise , in every corner of the house , thus : jesus ✚ nazarenus ✚ rex ✚ judaeorum ✚ memorandum , you may joyn herewithal , the name of the virgin mary , or of the four evangelists , or verbum caro factum est . otherwise : item in some countries they nail a wolfs head on the door . otherwise : item they hang scilla , ( which is either a root , or rather in this place garlick ) in the roof of the house , for to keep away witches and spirits : and so they do alicium also . otherwise : item perfume made of the gall of a black dog , and his blood besmeared on the posts and walls of the house , driveth out of the doors both devils and witches . otherwise : the house where herba betonica is sown , is free from all mischiefs : otherwise : it is not unknown that the romish church allowed and used the smoak of sulphur , to drive spirits out of their houses ; as they did frankincense and water hallowed . otherwise : apuleius faith , that mercury gave to ulysses , when he came neer to the inchantress circe , an herb called verbascum , which in english is called mullein , or tapsus barbatus , or longwoort ; and that preserved him from the inchantments . otherwise : item pliny and homer both do say , that the herb called moly is an excellent herb against inchantments , and say all , that thereby ulysses escaped circes her sorceries and inchantments . otherwise also diverse wayes they went to work in this case , and some used this defensive , some that preservative against incantations . and herein you shall see , not only how the religion of papists and infidels agree ; but also how their ceremonies and their opinions are all one concerning witches and spirits . for thus writeth ovid touching that matter . térque senem flammâ ter aquâ , ter sulphuro lustrat : englished by abraham fleming : she purifies with fire thrice old hoary-headed aeson , with water thrice , and sulphur thrice , as she thought meet in reason . again the same ovid cometh in as before : advenient , quae lustret anus , lectumque locumque , deferat & tremula sulphur & ova manu . englished by abraham fleming : let some old women hither come , and purge both bed and place , and bring in trembling hand new eggs and sulphur in like case . and virgil also harpeth upon the like string : — baccare frontem cingite , ne vati noceat mala lingua futuro : englished by abraham fleming : of berry-bearing baccar bowze awreath or garland knit , and round about his head and browze see decently it sit ; that of an ill talking tongue our future poet be not stung . furthermore , was it not in times of tempests , the papists use , or superstition to ring their bells against devils ; trusting rather to the conging of their bells , than to their own cry unto god with fasting and prayer , assigned by him in all adversities and dangers : according to the order of the thracian priests , which would roar and cry , with all the noise they could make , in those tempests . olaus gothus saith , that his countrymen would shoot in the air , to assist their gods , whom they thought to be then together by the ears with others , and had consecrated arrows , called sagittae joviales , even as our papists had . also in stead of bells , they had great hammers , called mallei joviales , to make a noise in time of thunder . in some countries they run out of the doors in time of tempest , blessing themselves with a cheese , whereupon there was a cross made with a ropes end upon ascension day . also three hailstones to be thrown into the fire in a tempest , and thereupon to be said three pater nosters , and three aves , s. johns gospel , and in fine fugiat tempestas , is a present remedy . item , to hang an egg laid on ascension day in the roof of the house , preserveth the same from all hurts . * item , i conjure you hail and wind by the five wounds of christ , by the three nails which pierced his hands and his feet , and by the four evangelists , matthew , mark , luke and john , that thou come down dissolved into water . item , it hath been an usual matter , to carry out in tempests the sacraments and reliques , &c. item , against storms , and many dumb creatures , the popish church useth excommunication as a principal charm. and now to be delivered from witches themselves , they hang in their entries an herb called pentaphyllon , cinquefoil , also an olive-branch , also frankincense , myrrh , valerian , verven , palm , antirchmon , &c. also haythorn , otherwise white-thorn gathered on mayday : also the smoak of a lappoints feathers driveth spirits away . there be innumerable popish exorcisms and conjurations for herbs and other things , to be thereby made wholesom both for the bodies and souls of men and beasts , and also contagion of weather . memorandum , that at the gathering of these magical herbs , the credo is necessary to be said , as vairus affirmeth ; and also the pater noster , for that is not superstitious . also sprenger saith , that to throw up a black chicken in the air , will make all tempests to cease : so it be done with the hand of a witch . if a soul wander in the likeness of a man or woman by night , molesting men , with bewailing their torments in purgatory , by reason of tithes forgotten , &c. and neither masses nor conjurations can help ; the exorcist in his ceremonial apparel must go to the tomb of that body , and spurn thereat with his foot , saying , vade ad gehennam , get thee packing to hell : and by and by the soul goeth thither , and there remaineth for ever . otherwise , if there be no masses of purpose for this matter , to unbewitch the bewitched . otherwise , you must spet in the piss-pot , where you have made water . otherwise , spet into the shoe of your right foot , before you put it on : and that vairus saith is good and wholsom to do , before you go into any dangerous place . otherwise , that neither hunters nor their dogs may be bewitched , they cleave an oaken branch , and both they and their dogs pass over it . otherwise , s. augustine saith , that to pacifie the god liber , whereby women might have fruit of the seeds they sow , and that their gardens and fields should not be bewitched , some chief grave matron used to put a crown upon his genital member , and that must be publiquely done . to spoil a thief , a witch , or any other enemy , and to be delivered from the evil . upon the sabbath day before sun-rising , cut a hazel-wand , saying , i cut thee o bough of this summers growth , in the name of him whom i mean to beat or maim . then cover the table , and say ✚ in nomine patris ✚ & filii ✚ & spiritus sancti ✚ ter . and striking thereon , say as followeth ( english he that can ) drech , myroch , esenaroth ✚ betu ✚ baroch ✚ ass ✚ maaroth ✚ : and then say , holy trinity punish him that hath wrought this mischeif , and take it away by thy great justice ; eson ✚ elion ✚ emaris , ales , age ; and strike the carpet with your wand . a notable charm or medicine to pull out an arrow-head , or any such thing that sticketh in the flesh or bones , and cannot otherwise be had out . say three several times kneeling , oremus , praeceptis salutaribus moniti , pater noster , ave maria. then make a cross , saying , the hebrew knight strake our lord jesu christ , and i beseech thee , o lord jesu christ ✚ by the same iron , spear , blood , and water , to pull out this iron : in nomine patris ✚ & . filii ✚ & spiritus sancti ✚ . charms against a quotidian ague . cut an apple in three pieces , and write upon the one , the father is uncreated : upon the other , the father is incomprehensible : upon the third , the father is eternal : otherwise , write upon a mass-cake cut in three pieces , o ague to be worshipped : on the second , o sickness to be ascribed to health and joyes ; on the third , pax ✚ max ✚ fax ✚ and let it be eaten fasting . otherwise , paint upon three like pieces of a mass-cake , pater pax ✚ adonai ✚ filius vita ✚ sabbaoth ✚ spiritus sanctus ✚ tetragrammaton ✚ and eat it , as is aforesaid . for all manner of agues intermittent . joyn two little sticks together in the midst , being of one length , and hang it about your neck in the form of a cross . otherwise , for this disease , the turks put within their doublet a ball of wood , with another piece of wood , and strike the same , speaking many frivolous words . otherwise , certain monks hanged scrolls about the necks of such as were sick , willing them to say certain prayers at each fit , and at the third fit to hope well ; and made them believe that thereby they should receive cure . periapts , characters , &c. for agues , and to cure all diseases , and to deliver from all evil . the first chapter of st. johns gospel in small letters consecrated at a mass , and hanged about ones neck , is an incomparable amulet or tablet , which delivereth from all witchcrafts and devilish practices . but me thinks , if one should hang a whole testament , or rather a bible , he might beguile the devil terribly . for indeed so would have s. bernard have done , whom the devil told , that he could shew him seven verses in the psalter , which being daily repeated , would of themselves bring any man to heaven , and preserve him from hell . but when st. bernard desired the devil to tell him which they were , he refused , saying , he might then think him a fool so to prejudice himself . well ( quoth st. bernard ) i will do well enough for that , for i will daily say over the whole psalter . the devil hearing him say so , told him which were the verses , lest in reading over the whole psalter daily , he should merit too much for others . but if the hanging of st. johns gospel about the neck be so beneficial , how if one should eat up the same ? more charms for agues . take the party by the hand , and say , aeque facilis sit tibi haec febris , atque mariae virgini christi partus . otherwise , wash with the party , and privily say this psalm , exaltabo te deus meus , rex , &c. otherwise , wear about your neck a piece of a nail taken from a cross , and wrapped in wool . otherwise drink wine , wherein a sword hath been drowned that hath cut off ones head . otherwise , take three consecrated mass-cakes , and write upon the first , qualis est pater , talis est vita : on the second , qualis est filius , talis est sanctus ; on the third , qualis est spiritus , tale est remedium . then give them to the sick man , enjoyning him to eat none other thing that day wherein he eateth any of them , nor yet drink ; and let him say fifteen pater nosters , and as many aves , in the honour and praise of the trinity . otherwise , lead the sick man on a friday before sun-rising towards the east , and let him hold up his hands towards the sun , and say , this is the day wherein the lord god came to the cross . but as the cross shall never more come to him ; so let never the hot or cold fit of this ague come any more unto this man , in nomine patris ✚ & fi ✚ lii , & spiritus ✚ sancti ✚ . then say seven and twenty pater nosters , and as many aves , and use this three days together . otherwise , fécana , cagéti , daphnes , gebáre , gedáco gébali stant , sed non stant phebas , hecus , & hedas . every one of these words must be written upon a piece of bread , and be given in order one day after another to the sick body , and so must he be cured . this saith nicholas hemingius he chanced to read in the schools in jest ; so as one noting the words , practised the medicine in earnest ; and was not only cured himself , but also cured many others thereby . and therefore he concludeth , that this is a kind of miraculous cure , wrought by the illusion of the devil : whereas in truth , it will fall out most commonly , that a tertian ague will not hold any man longer than so , though no medicine be given , or any words spoken . otherwise , this word , abra cadabra written on a paper , with a certain figure joyned therewith , and hanged about ones neck , helpeth the ague . otherwise , let the urine of the sick body made early in the morning be softly . heated nine dayes together continually , until all be consumed into vapour . otherwise , a cross made of two little twigs joyned together , wherewith when the party is touched , he will be whole , specially if he hear it about his neck . otherwise , take a like quantity of water out of three ponds of equal bigness , and taste thereof in a new earthen vessel , and drink of it when the fit cometh . in the year of our lord , . the spaniards and italians received from the pope , this incantation following ; whereby they were promised both remission of sins , and good success in their wars in the low-countries . which whether it be not as prophane and impious , as any witches charm , i report me to the indifferent reader . ✚ crucem pro nobis subiit ✚ & stans in illo sitiit ✚ jesus sacratis manibus , clavis ferreis , pedibus perfossis , jesus , jesus , jesus : domine libera nos ab hoc malo , & ab hac peste : then three pater nosters , and three ave maries , also the same year their ensigns were by the authority aforesaid conjured with certain ceremonies , and consecrated against their enemies . and if you read the histories of these wars , you may see what victory they gained hereby . item , they baptised their chief standard , and gave it to name st. margaret , who overthrew the devil . and because you shall understand the mysterie hereof , i have the rather set it down elsewhere , being indeed worth the reading . for a bloody flux , or rather an issue of blood . take a cup of cold water , and let fall thereinto three drops of the same blood , and between each drop say a pater noster , and an ave , then drink to the patient , and say , who shall help you ? the patient must answer st. mary . then say you , st. mary stop the issue of blood . otherwise , write upon the patients forehead with the same blood , consummatum est . otherwise , say to the patient , sanguis mane in te , sicut fecit christus in se ; sanguis mane in tua vena , sicut christus in suapoena ; sanguis mane fixus , sicut christus quando fuit crucifixus . otherwise , as followeth . in the blood of adam death was taken ✚ in the blood of christ it was all to shaken ✚ and by the same blood i do thee charge , that thou do run no longer at large . otherwise , christ was born at bethelem , and suffered at jerusalem where his blood was troubled . i command thee by the vertue of god , and through the help of all saints , to stay even as jordan did , when john baptised christ jesus ; in nomine patris ✚ & flii ✚ & spiritus sancti ✚ . otherwise , put thy nameless singer in the wound , and make therewith three crosses upon the wound , and say five pater nosters , five aves , and one credo , in the honour of five wounds . otherwise , touch that part and say , de latere ejus exivit sanguis & aqua ! otherwise , in nomine patris ✚ & filii ✚ spiritus sancti ✚ &c. chimratchara , sarite , confirma , consona , imohalite , otherwise , sepa ✚ sepagoga ✚ sta sanguis in nomine patris ✚ podendi ✚ & filii ✚ podera ✚ & spiritus sancti ✚ pandorica ✚ pax tecum , amen . cures commenced and finished by witchcraft . there was a jolly fellow that took upon him to be a notable chirurgion , in the dutchy of mentz , . to whom there resorted a gentleman that had been vexed with sickness , named elibert , having a kerchief on his head , according to the guise of sick folk . but the chirurgion made him pull off his kerchief , and willed him to drink with him freely . the sick man said he durst not ; for he was forbidden by physicians so to do . tush ( said this cunning man ) they know not your disease , be ruled by me , and take in your drink lustily . for he thought that when he was well tippled , he might the more easily beguile him in his bargain , and make his reward the greater , which he was io receive in part aforehand . when they had well drunk , he called the sick man aside , and told him the greatness and danger of his disease , and how that it grew by means of witchcraft , and that it would be universally spread in his house , and among all his cattel , if it were not prevented : and impudently perswaded the sick man to receive cure of him . and after bargain made , he demanded of the sick man , whether he had not at any home , whom he might assuredly trust ? the sick man answered , that he had a daughter and a servant . the cousener asked how old his daughter was ? the patient said twenty . well ( said the cousener ) that is fit for our turn . then he made the mother and father to kneel on their knees to their daughter , and to desire her in all things to obey the physitian , and that she would do in every thing as he commandest her ; otherwise her father could not be restored to his health . in which respect her parents humbly besought her on their knees so to do . then he assigned her to bring him into his lodging her fathers hair , and her mothers , and of all those which he kept in his house , as well of men and women , as also of his cattel . when she came therewith unto him , according to the match made , and her parents commandment , he led her down into a low parlour , where having made a long speech , he opened a book that lay on the boord , and layeth thereon two knives across , with much circumstance of words . then conjureth he , and maketh strange characters , and at length he maketh a circle on the ground , wherein he causeth her to stick one of those conjured knives ; and after many more strange words , he maketh her stick the other knife beside it . then fell down the maid in a a swoon for feat ; so as he was fain to frote her , and put a sop into her mouth , after the receipt whereof she was fore troubled and amazed . then he made her breasts to be uncovered , so as when they were bare , he dallied with with them , diversly and long together . then he made her lie right upward , all uncovered , and bare below her paps . wherein the maid being loth to obey him , resisted , and in shame forbad that villany . then said the knave ; your fathers destruction is at hand ; for except you will be ruled , he and all his family shall sustain greater grief and inconvenience , then is yet happened unto him : and no remedy , except you will seek his utter overthrow , i must have carnal copulation with you : and therewithal fell into her bosom , and overthrew her and her virginity . so did he the second day , and attempted the like on the third day : but he failed then of his purpose , as the wench confessed afterwards . in the mean time he ministred so cruel medicines to the sick man , that through the torments thereof he feared present death , and was fain to keep his bed , whereas he walked about before very well and lustily . the patient in his torments calleth unto him for remedy , who being slack and negligent in that behalf , made room for the daughter to accompany her father , who asked her what she thought of the cure , and what hope she had of his recovery ? who with tears remained silent , as being oppressed with grief ; till at the last in abundance of sorrow she uttered the whole matter to her father . this doth johannes wierus report , saying , that it came unto him by the lamentable relation of the father himself . and this is here at this time for none other purpose rehearsed , but that men may hereby learn to take heed of such consening merchants , and know what they be that take upon them to be cunning in witchcraft , lest they be bewitched ; as master elibert and his daughter were . another witchcraft or knavery practised by the same chirurgion . this chirurgion ministred to a nobleman , that lay sick of an ague , offering unto him three pieces of a root to be eaten at three morsels , saying to the first , i would christ had not been born ; unto the second , i would he had not suffered ; unto the third , i would he had not risen ag●●● and then putting them about the sick mans neck , said , be of good chear ; and if he lost them , whosoever took them up , should therewithall take away his ague . otherwise , jesus christ which was born , driver thee from this infirmity ✚ jesus christ which died ✚ deliver thee from this infirmity ✚ jesus christ which rose again ✚ deliver thee from this infirmity . then daily must be said five pater nosters and five aves . another experiment for one bewitched . another such cousening physician perswaded one which had a timpany that it was one old viper , and two young maintained in his belly by witchcraft . but being watched , so as he could not convey vipers into his ordure or excrements , after his purgations , at length he told the party , that he should suffer the pains of childbirth , if it were not prevented ; and therefore he must put his hand into his breech , and take out those worms there . but the mother of the sick party , having warning hereof , said she could do that her self . so the cousener was prevented , and the party died only of a timpany , and the knave ran out of the countrey . otherwise . monsieur bodin telleth of a witch , who undertaking to cure a woman bewitched , caused a mass to be sung at midnight in our ladies chappel . and when she had overlain the sick party , and breathed certain words upon her , she was healed . wherein bodin saith , she followed the example of elisha the prophet , who raised the shunamits son. and this story must needs be true ; for goodman hardivin blesensis his host at the sign of the lion told him the story . a knack to know whether you be bewitched or no , &c. it is also expedient to learn how to know whether a sick man be bewitched or no ; this is the practice thereof . you must hold molten lead over the sick body , and pour it into a poringer full of water ; and then if there appear upon the lead any image , you may know the party is bewitched . chap. xix . that one witchcraft may lawfully meet with another . scotus , hostiensis , gofridus , and all the old canonists agree , that it is lawful to take away witchcraft by witchcraft , et vana vanis contundere . and scotus saith , it were folly to forbear to encounter witchcraft by witchcraft , for ( saith he ) there can be none inconvenience therein , because the overthrower of witchcraft assenteth not to the works of the devil . and therefore he saith further , that it is meritorious so to extinguish and overthrow the devils works . as though he should say , it maketh no matter , though s. paul say , non facies malum ut inde veniat bonum , thou shalt not do evil , that good may come thereof . lombertus saith , that witchcraft may be taken away by that means whereby it was brought . but gofridus inveyeth sore against the oppugners thereof . pope nicholas the fifth gave indulgence and leave to bishop miraties ( who was so bewitched in his privities , that he could not use the gift of venery ) to seek remedy at witches hands . and this was the clause of his dispensation , ut ex duolus malis fugiatur majus , that of two evils , the greater should be avoided . and so a witch , by taking his doublet cured him , and killed the other witch ; as the story saith , which is to be seen in m. mal. and divers other writers . chap. xx. who are priviledged from witches ; what bodies are aptest to be bewitched , or to be witches ; why women are rather witches than men , and what they are . now if you will know who and what persons are priviledged from witches , you must understand , that they be even such as cannot be bewitched . in the number of whom first be the inquisitors , and such as exercise publick justice upon them . howbeit , * a justice in essex , whom for divers respects i have left unnamed , not long since thought he was bewitched , in the very instant whiles he examined the witch , so as his leg was broken thereby , &c. which either was false , or else this rule untrue , or both rather injurious unto gods providence . secondly , such as observe duly the rites and ceremonies of the holy church , and worship them with reverence , through the sprinkling of holy water , and receiving consecrated salt , by the lawful use of candles hallowed on candlemas-day , and green leaves consecrated on palm-sunday ( which things they say the church useth for the qualifying of the devils power ) are preserved from witchcraft . thirdly , some are preserved by their good angels , which attend and wait upon them . but i may not omit here the reasons which they bring to prove what bodies . are the more apt and effectual to execute the art of fascination . and that is first they say , the force of celestial bodies , which indifferently communicated their vertues unto men , beasts , trees , stones , &c. but this gift and natural influence of fascination may be increased in man , according to his affections and perturbations , as through anger , fear , love , hate , &c. for by hate ( saith varius ) entereth a fiery inflammation into the eye of man , which being violently sent out by beams and streams , &c. infect and bewitch those bodies against whom they are opposed . and therefore he saith ( in the favour of women ) that is the cause that women are oftner found to be witches than men . for ( saith he ) they have an unbridled force of fury and concupiscence naturally , that by no means it is possible for them to temper or moderate the same . so as upon every trifling occasion , they ( like brute beast ) fix their furious eyes upon the party whom they bewitch . hereby it cometh to pass , that whereas women having a marvellous sickle nature , what grief soever happeneth unto them , immediately all peaceableness of mind departeth ; and they are so troubled with evill humours , that outgo their venemous exhalation , ingendered through their ill-favoured dyet ; and increased by means of their pernicious excrements which they expel . women are also ( saith he ) monethly filled full of superfluous humors , and with them the melancholike blood boileth ; whereof spring vapours , and are carried up , and conveyed through the nostrils and mouth , &c. to the bewitching of whatsoever it meeteth : for they belch up a certain breath , wherewith they bewitch whomsoever they list . and of all other women , lean , hollow-eyed , old , beetle-browed women ( saith he ) are the most infectious . marry he saith , that hot , subtil , and thin bodies are most subject to be bewitched , if they be moist , and all they generally , whose veins , pipes , and passages of their bodies are open . and finally he saith , that all beautiful things whatsoever , are soon subject to be bewitched ; as namely goodly young men , fair women , such as are naturally born to be rich , goodly beasts , fair horses , rank corn , beautiful trees , &c. yea a friend of his told him , that he saw one with his eye break a precious stone in pieces . and all this he telleth as soberly , as though it were true . and if it were true , honest women may be witches , in despight of all inquisitors : neither can any avoid being a witch , except she lock herself up in a chamber . chap. xxi . what miracles witchmongers report to have been done by witches words , &c. contradictions of witchmongers among themselves ; how beasts are cured hereby ; of bewitched butter ; a charm against witches , and a counter-charm , the effect of charms and words proved by l. varius to be wonderful . if i should go about to recite all charms , i should take an infinite work in hand : for the witching writers hold opinion , that any thing almost may be thereby brought to pass ; and that whether the words of the charm be understandable or not , it skilleth not : so the charmer have a steddy intention to bring his desire about . and then what is it that cannot be done by words ? for l. varius saith , that old women have infeebled and killed children with words , and have made women with child miscarry ; they have made men pine away to death ; they have killed horses , deprived sheep of their milk ; * transformed men into beasts , flown in the air , tamed and stayed wild beasts , driven all noisome cattel and vermine from corn , vines and herbs , stayed serpents , &c. and all with words . insomuch as he saith , that with certain words spoken in a bulls ear by a witch , the bull hath fallen down to the ground as dead . yea some by vertue of words have gone upon a sharp sword , and walked upon hot glowing coals , without hurt ; with words ( saith he ) very heavy weights and burthens have been lifted up ; and with words wild horses and wild bulls have been tamed , and also mad dogs ; with words they have killed worms and other vermin , and stayed all manner of bleeding and fluxes : with words all the diseases in mans body are healed , and wounds cured ; arrows are with wonderful strangeness and cunning plucked out of mens bones . yea ( saith he ) there be many that can heal all bitings of dogs , or stingings of serpents , or any other poyson : and all with nothing but words spoken . and that which is most strange , he saith , that they can remedy any stranger , and him that is absent , with that very sword wherewith they are wounded . yea and that which is beyond all admiration , if they stroke the sword upwards with their fingers , the party shall feel no pain : whereas if they draw their finger downwards thereupon , the party wounded shall feel intolerable pain , with a number of other cures , done altogether by the vertue and force of words uttered and spoken . where , by the way , i may not omit this special note given by m. mal. to wit , that holy water may not be sprinkled upon bewitched beasts , but must be poured into their mouths . and yet he and also nider say , that it is lawful to bless and sanctifie beasts as well as men ; both by charms written , and also by holy words spoken : for ( saith nider ) if your cow be bewitched , three crosses , three pater-nosters , and three aves will certainly cure her ; and likewise all other ceremonies ecclesiastical . and this is a sure maxime , that they which are delivered from witchcraft by shrift , are ever after in the night much molested ( i believe by their ghostly fathers . ) also they lose their money out of their purses and caskets , as m. mal. saith he knoweth by experience . also one general rule is given by m. mal. to all butter-wives , and dairy maids , that they neither give nor lend any butter , milk , or cheese , to any witches , which always use to beg thereof , when they mean to work mischief to their kine or white-meats . whereas indeed there are in milk three substances commixed ; to wit , butter , cheese and whey ; if the same be kept too long , or in an evil place , or be sluttishly used , so as it be stale and sower , which happeneth sometimes in the winter , but oftner in the summer ; when it is over the fire , the cheese and butter runneth together , and congealeth , so as it will rope like birdlime , that you may wind it about a stick , and in short space it will be so dry , as you may beat it to powder . which alteration being strange , is wondered at and imputed to witches . and herehence sometimes proceedeth the cause why butter cometh not , which when the countrey people see that it cometh not , then get they out of the suspected witches house a little butter , whereof must be made three balls , in the name of the holy trinity ; and so if they be put into the chern , the butter will presently come , and the witchcraft will cease ; sic ars deluditur arte . but if you put a little sugar or sope into the chern , among the cream , the butter will never come , which is plain witchcraft , if it be closely , cleanly , and privily handled . there be twenty several ways to make your butter come , which for brevity i omit ; as to bind your chern with a rope , to thrust thereinto a red hot spit , &c. but your best remedy and surest way is , to look well to your dairy-maid or wife , that she neither eat up the cream , nor sell away your butter . a charm to find her that bewitched your kine . put a pair of breeches upon the cows head , and beat her out of the pasture with a good cudgel upon a fryday , and she will run right to the witches door , and strike thereat with her horns . another , for all that have bewitched any kind of cattel . when any of your cattel are killed with witchcraft , haste you to the place where the carcase lieth , and trail the bowels of the beast unto your house , and draw them not in at the door , but under the threshold of the house into the kitchin ; and there make a fire , and set over the same a grediron , and thereupon lay the inwards or the bowels , and as they wax hot , so shall the witches entrails be molested with extreme heat and pain . but then must you make fast your doors , left the witch come and fetch away a cole of your fire : for then ceaseth her torments . and we have known saith m. mal. when the witch could not come in , that the whole house hath been so darkned , and the air round about the lame so troubled , with such horrible noise and earth-quakes , that except the door had been opened , we had thought the house would have fallen on our heads . thomas aquinas , a principal treater herein , alloweth conjurations against the changlings , and in divers other cases : whereof i will say more in the word jidoni . a special charm to preserve all cattel from witchcraft . at easter you must take certain drops that lie uppermost of the holy paschal candle , and make a little wax-candle thereof : and upon some sunday morning rathe , light it , and hold it , so as it may drop upon and between the horns and ears of the beast , saying , in nomine patris , & filii , & duplex ss . and burn the beast a little between the horns on the ears with the same wax , and that which is left thereof , stick it in cross-wise about the stable or stall , or upon the threshold , or over the door , where the cattel use to go in and out , and for all that year your cattel shall never be bewitched . otherwise , jacobus de chusa carthusiannus sheweth how bread , water and salt is conjured , and saith , that if either man or beast receive holy bread , and holy water nine days together , with three pater-nosters , and three aves , in the honour of the trinity , and of s. hubert , it preserveth that man or beast from all diseases , and defendeth them against all assaults of witchcraft , of satan , or of a mad dog , &c. lo this is their stuffe , maintained to be at the least effectual , if not wholesom , by all papists and witchmongers , and specially of the last and proudest writers . but to prove these things to be effectual , god knoweth their seasons are base and absurd . for they write so , as they take the matter in question as granted , and by that means go away therewith . for l. vairus saith in the beginning of his book , that there is no doubt of this supernatural matter , because a number of writers agree herein , and a number of stories confirm it , and many poets handle the same argument , and in the twelve tables there is a law against it , and because the consent of the common people is fully with it , and because immoderate praise is to be approved a kind of witchcraft , and because old women have such charms and superstitious means as preserve themselves from it , and because they are mocked that take away the credit of such miracles , and because solomon saith , fascinatio malignitatis obscurat bona , and because the apostle saith , o insensati galatae , quis vos fascinavit ? and because it is written , qui timent te , videbunt me . and finally he saith , lest you should seem to distrust and detract any thing from the credit of so many grave men , from histories , and common opinion of all men , he meaneth in no wise to prove that there is miraculous working by witchcraft and fascination ; and proceedeth so , according to his promise . chap. xxii . lawful charms , or rather medicinable cures for diseased cattel . the charm of charms , and the power thereof . but if you desire to learn true and lawful charms , to cure diseased cattel , even such as seeme to have extraordinary sickness , or to be bewitched , or ( as they say ) strangely taken ; look in b. googe his third book treating of cattel , and happily you shall find some good medicine or cure for them : or if you list to see more antient stuffe , read vegetius his four books thereupon : or , if you be unlearned , seek some cunning bullock-leech . if all this will not serve , then set jobs patience before your eyes . and never think that a poor old woman can alter supernaturally the notable course which god hath appointed among his creatures . if it had heen gods pleasure to have permitted such a course , he would no doubt have both given notice in his word , that he had given such power unto them , and also would have taught remedies to have prevented them . furthermore , if you will know assured means , and infallible charms , yielding indeed undoubted remedies , and preventing all manner of witchcrafts , and also the assaults of wicked spirits ; then despise first all cosening knavery of priests , witches , and coseners ; and with true faith read the sixt chapter of st. paul to the ephesians , and follow his counsel , which is ministred unto you in the words following , deserving worthily to be called , by the name ensuing . the charm of charms . finally my brethren , be strong the lord , and in the power of his might . put on the whole armour of god , that you may stand against the assaults of the devil : for we wrestle not against flesh and blood , but against principalities and powers , and against worldly governours the princes of the darkness of this world , against spiritual wickednesses , which are in the high places . for this cause take unto you the whole armour of god , that you may be able to resist in the evil day ; and having finished all things , stand fast . stand therefore , having your loins girded about with verity , and having on the brestplate of righteousness , &c. as followeth in that chapter , verses , , , . thess . . pet. . vers . . ephes . . and else-where in the holy scripture . otherwise . if you be unlearned , and want the comfort of friends , repair to some learned , godly , and discreet preacher . if otherwise need require , go to a learned physitian , who by learning and experience knoweth and can discern the difference , signs , and causes of such diseases , as faithless men and unskilful physitians impute to witchcraft . chap. xxiii . a confutation of the force and vertue falsely ascribed to charms and amulets , by the authorities of ancient writers , both divines and physitians . my meaning is not , that these words , in the bare letter , can do any thing towards your ease or comfort in this behalf ; or that it were wholesome for your body or soul to wear them about your neck : for then would i wish you to wear the whole bible , which must needs be more effectual than any one parcel thereof . but i find not that the apostles or any of them in the primitive church , either carryed st. john's gospel , or any agnus die about them , to the end they might be preserved from bugs ; neither that they looked into the four corners of the house , or else on the roof , or under the threshold , to find matter of witchcraft , and so to burn it , to be freed from the same , according to the popish rules . neither did they by such and such verses or prayers made unto saints , at such or such hours , seek to obtain grace : neither spake they of any old women that used such trades . neither did christ at any time use or command holy water , or crosses , &c. to be used as terrours against the devil , who was not affraid to assault himself , when he was on earth . and therefore a very vain thing it is to think that he feareth these trifles , or any external matter . let us then cast away these prophane and old wives fables . for ( as origen saith ) incatationes sunt demonum irrisiones , idololatriae fex , animarum infatuatio , &c. incantations are the devils sport , the dregs of idolatry , the besotting of souls , &c. chrysostome saith , there be some that carry about their necks a piece of a gospel . but * is it not daily read ( saith he ) and heard of all men ? but if they be never the better for it , being put into their ears , hour shall they be saved , by carrying it about their necks ? and further he saith ; where is the vertue of the gospel ? in the figure of the letter , or in the understanding of the sense ? if in the figure , thou dost well to wear it about thy neck ; but if in the understanding , then thou shouldst lay it up in thine heart . augustine saith , let the faithful ministers admonish and tell their people , that these magical , arts and incantations do bring no remedy to the infirmities either of men or cattel , &c. the heathen philosophers shall at the last day confound the infidelity and barbarous foolishness of our christian or rather antichristian or prophane witchmongers . for as aristrtle saith , that incantamenta sunt muliercularum figmenta : inchantments are womens figments . so doth socrates ( who was said to be cunning herein ) affirm , that incantationes sunt verba animas decipientia humanas , incantations are words deceiving humane souls . others say , inscitia pallium sunt carmina , maleficium , & incantatio . the cloak of ignorance are charms , witchery , and incantation . galen also saith , that such as impute the falling-evil , and such like diseases to divine matter , and not rather to natural causes , are witches , conjurers , &c. hippocrates calleth them arrogant ; and in another place affirming , that in his time there were many deceivers and coseners , that would undertake to cure the falling-evil , &c. by the power and help of devils , by burying some lots or inchantments in the ground , or casting them into the sea , concludeth thus in their credit , that they are all knaves and coseners , for god is our only defender and deliverer . o notable sentence of a heathen philosopher ! book xiii . chap. i. the signification of the hebrew word hartumim , where it is found written in the scriptures , and how it is diversly translated : whereby the objection pharaohs magicians is afterward answered in this book ; also of natural magick not evil in it self . hartumim is no natural hebrew word , but is borrowed of some other nation : howbeit , it is used of the hebrews in these places ; to wit , gen. . . . . exod. . , . & . . . & . . dan. . . & . . hierome sometimes translateth it conjectores , sometimes malefici , sometimes arioli : which we for the most part translate by this word witches . but the right signification hereof may be conceived , in that the inchanters of pharaoh , being magicians of aegypt , were called hartumim . and yet in exodus they are named in some latine translations venefici . rabbi levi saith , it betokeneth such as do strange and wonderful things , naturally , artificially , and deceitfully . rabbi isaac natar affirmeth , that such were so termed , as amongst the gentiles professed singular wisdom . aben ezra expoundeth it , to signifie such as know the secrets of nature , and the quality of stones and hearbs , &c. which is attained unto by art , and specially by natural magick . but we either for want of speech , or knowledge , call them all by the name and term of witches . certainly , god endueth bodies with wonderful graces , the perfect knowledge whereof man hath not reached unto : and on the one side , there is amongst them such mutual love , society , and consent ; and on the otherside , such natural discord , and secret enmity , that therein many things are wrought to the astonishment of mans capacity . but when deceit and diabolical words are coupled therewith , then extendeth it to witchcraft and conjuration , as whereunto those natural effects are falsely imputed . so as here i shall have some occasion to say somewhat of natural magick ; because under it lyeth hidden the venome of this word hartumim . this art is said by some to be the profoundness , and the very absolute perfection of natural philosophy , and shewing forth the active part thereof , and through the aid of natural vertues , by the convenient applying of them , works are published , exceeding all capacity and admiration ; and yet not so much by art as by nature . this art of it self is not evil ; for it consisteth in searching forth the nature , causes and effects of things . as far as i can conceive , it hath been more corrupted and prophaned by us christians , than either by jews or gentiles . chap. ii. how the philosophsrs in times past travelled for the knowledge of natural magick ; of solomons knowledge therein ; who is to be called a natural magician , a distinction thereof , and why it is condemned for witchcraft . many philosophers , as namely plato , pythagoras , empedocles , democritus , &c. travelled over all the world to finde out and learn the knowledge of this art : and at their return they preached and taught , professed and published it . yea , it should appear by the magicians that came to adore christ , that the knowledge and reputation thereof was greater than we conceive or make account of . but of all other , solomon was the greatest traveller in this art , as may appear throughout the book of ecclesiastes ; and specially in the book of wisdom , where he saith * god hath given me the true science of things , so as i know how the world was made , and the power of the elements , the beginning and the end , and the midst of times , how the times alter , and the change of seasons , the course of the year , and the situation of the stars , the nature of living things and the furiousness of beasts , the power of the wind , and the imaginations of men , the diversities of plants , and the vertues of roots , and all things both secret and known , &c. finally , he was so cunning in this art , that he is said to have been a conjurer or a witch , and is so reputed in the romish church at this day . whereby you may see , how fools and papists are inclined to credit false accusations in matters of witchcraft and conjuration . the less knowledge we have in this art , the more we have it in contempt : in which respect plato saith truly to dionysius , they make philosophy a mockery , that deliver it to prophane and rude people . certainly the witchcraft , conjuration , and inchantment that is imputed to solomon , is gathered out of these his words following ; i applyed my minde to knowledge , and to search and seek out science , wisdom and understanding , to know the foolishness of the ungodly , and the error of doting fools . in this art of natural magick ( without great heed be taken ) a student shall soon be abused : for many ( writing by report , without experience ) mistake their authors , and set down one thing for another . then the conclusion being found false , the experiment groweth into contempt , and in the end seemeth ridiculous , though never so true . pliny and albert being curious writers herein , are often deceived ; insomuch as pliny is called a noble lyer , and albert a rustical lyer ; the one lying by hearsay , the other by authority . a magician is indeed that which the latines call a wise man , as numa pompilius was among the romans ; the greeks , a philosoplier , as socrates was among them : the aegyptians a priest , as hermes was ; the cabalists called them prophets . but although these distinguished this art , accounting the one part thereof infamous , as being too much given unto wicked , vain , and impious curiosity , as unto movings , numbers , figures , sounds , voices , tunes , lights , affections of the minds , and words ; and the other parts commendable , as teaching many good and necessary things , as times and seasons to sow , plant , till , cut , &c. and divers other things , which i will make manifest unto you hereafter ; yet we generally condemn the whole art without distinction , as a part of witchcraft ; having learned to hate it , before we know it ; affirming all to be witchcraft , which our gross heads are not able to conceive , and yet can think that an old doting woman seeth through it , &c. wherein we consider not how god bestoweth his gifts , and hath established an order in his works , graffing in them sundry vertues to the comfort of his several creatures ; and specially to the use and behoof of man : neither do we therein weigh that art is servant unto nature , and waiteth upon her as her handmaiden . chap. iii. what secrets do lye hidden , and what is taught in natural magick ; how gods glory is magnified therein , and that it is nothing but the work of nature . in this art of natural magick , god almighty hath hidden many secret mysteries ; as wherein a man may learn the properties , qualities , and knowledge of all nature . for it , teacheth to accomplish matters in such for and opportunity , as the common people thinketh the same to be miraculous ; and to be compassed none other way but only by witchcraft . and yet in truth , natural magick is nothing else but the work of nature : for in tillage , as nature produceth corn and herbs ; so art being natures minister , prepareth it . wherein times and seasons are greatly to be respected : for annus , non arvus producit aristas . but as many necessary and sober things are herein taught ; so doth it partly ( i say ) consist in such experiments and conclusions as are but toyes , but nevertheless lie hid in nature , and being unknown , do seem miraculous , specially when they are intermedled and corrupted with cunning illusion , or legierdemain , from whence is derived the estimation of witchcraft . but being learned and known , they are contemned , and appear ridiculous ; for that only is wonderful to the beholder , whereof he can conceive no cause nor reason , according to the saying of ephesius , miraculum solvitur unde videtur esse miraculum . and therefore a man shall take great pains herein , and bestow great cost to learn that which is of no value and a meer jugling knack . whereupon it is said that a man may not learn philosophy to be rich ; but must get riches to learn philosophy ; for to sluggards , niggards , and dizzards , the secrets of nature are never opened . and doutless a man may gather out of this art , that which being published , shall set forth the glory of god , and be many wayes beneficial to the common-wealth : the first is done by the manifestation of his works ; the second , by skilfully applying them to our use and service . chap. iv. what strange things are brought to pass by natural magick . the dayly use and practice of medicine taketh away all admiration of the wonderful effects of the same . many other things of less weight , being more secret and rare , seem more miraculous : as for example , ( if it be true , that i. bap. neap. and many other writers do constantly affirm ) tye a wild bull to a fig-tree , and he will be presently tame ; or hang an old cock thereupon , and he will immediately be tender ; as also the feathers of an eagle consume all other feathers , if they be intermedled together . wherein it may not be denyed , but nature sheweth herself a proper work-woman . but it seemeth impossible , that a little fish being but half a foot long , called remora or remiligo , or of some echenis , stayeth a mighty ship with all her load and tackling , and being also undersail . and yet it is affirmed by so many and so grave authors , that i dare not deny it ; specially , because i see as strange effects of nature otherwise : as the property of the loadstone , whick is so beneficial to the mariner ; and of rheubarb , which only medleth with choler , and purgeth neither flegm nor melancholy , and is as beneficial to the physitian , as the other to the mariner . chap. v. the incredible operation of waters , both standing and running ; of wels , lakes , rivers , and of their wonderful effects . the operation of waters , and their sundry vertues are also incredible . i mean not of waters compounded and distilled ; for it were endless to treat of their forces , specially concerning medicines . but we have here even in england natural springs , wels , and waters , both standing and running , of excellent vertues , even such as except we had seen , and had experiment of , we would not believe to be in rerum natura . and to let the physical nature of them pass , ( for the which we cannot be so thanful to god , as they are wholesom for our bodies ) is it not miraculous , that wood is by the quality of divers waters here in england transubstantiated into a stone ? the which vertue is also found to be in a lake beside the city masaca in cappadocia ; there is a river called scarmandrus , that maketh yellow sheep . yea , there be many waters , as in pontus and thessalia , and in the land of assyrides , in a river of thracia ( as aristotle saith ) that if a white sheep being with lamb drink thereof , the lamb will be black . strabo writeth of the river called crantes , in the borders of italy , running towards tarentum , where mens hair is made white and yellow being washed therein . pliny doth write that of what colour the veins are under the rams tongue , of the same colour or colours will the lambs be . there is a lake in a field called cornetus , in the bottom manifestly appeareth to the eye , the carcases of snakes , ewts , and other serpents ; whereas if you put in your hand , to pull them out , you shall find nothing there . there droppeth water out of a rock in arcadia , the which neither a silver nor a brazen boll can contain , but it leapeth out , and sprinkleth away ; and yet will remain without motion in the hoof of a mule . such conclusions ( i warrant you ) were not unknown to jannes and jambres . chap. vi. the vertues and qualities of sundry precious stones ; of cousening lapidaries , &c. the excellent vertues and qualities in stones , found , conceived and tryed by this art , is wonderful . howbeit many things most false and fabulous are added unto their true effects ; wherewith i thought good in part to try the readers patience and cunning withal . an aggat ( they say ) hath vertue against the bitings of scorpions or serpents . it is written ( but i will not stand to it ) that it maketh a man eloquent , and procureth the favour of princes ; yea that the fume thereof doth turn away tempests . alectorius is a stone about the bigness of a bean , as clear as the chrystal taken out of a cocks belly which hath been gelt or made a capon four years . if it be held in ones mouth , it asswageth thirst ; it maketh the husband to love the wife , and the bearer invincible : for hereby milo was said to overcome his enemies . a craw-pock delivereth from prison . chelidonius is a stone taken out of a swallow , which cureth melancholy : howbeit , some authors say , it is the hearb whereby the swallows recover the sight of their young , even if their eyes be picked out with an instrument . geranites is taken out of a crane , and draconites out of a dragon . but it is to be noted , that such stone must be taken out of the bellies of the serpents , beasts , or birds , ( wherein they are ) whiles they live : otherwise , they vanish away with the life , and so they retain the vertues of those stars under which they are . amethysus maketh a drunken man sober , and refresheth the wit. the * coral preserveth such as bear it from fascination or bewitching , and in this respect they are hanged about childrens necks . but from whence that superstition is derived , and who invented the lye , i know not : but i see how ready the people are to give credit thereunto by the multitude of corrals that were imployed . i find in good authors , that while it remaineth in the sea , it is an hearb , and when it is brought thence , into the air , it hardeneth , and becometh a stone . heliotropius stancheth blood , driveth away poysons , preserveth health ; yea , and some write , that it provoketh rain , and darkneth the sun , suffering not him that beareth it to be abused , hyacinthus doth all that the other doth , and also preserveth from lightning . oinothera hanged about the neck , collar , or yoke of any creature , tameth it presently . a topase healeth the lunatike person of his lunacy . aitites if it be shaken , soundeth as if there were a little stone in the belly thereof : it is good for the falling-sickness , and to prevent untimely birth . amethysus aforesaid resisteth drunkenness , so as the beares shall be able to drink freely , and recover themselves soon being drunk as apes : the same maketh a man wise , chalcedonius maketh the bearer lucky in law , quickeneth the power of the body , and is of force also against the illusions of the devil , and phantastical cogitations arising of melancholy . corneolus mitigateth the heat of the mind , and qualifieth malice ; it stancheth bloody-fluxes , specially of women that are troubled with their flowers . heliotropius aforesaid darkeneth the sun , raiseth showers , stancheth blood , procureth good fame , keepeth the bearer in health , and suffereth him not to be deceived . if this were true , one of them would be dearer then a thousand diamonds . hyacinthus delivereth one from the danger of lightening , driveth away poyson and pestilent infection , and hath many other vertues . iris helpeth a woman to speedy deliverance , and maketh rain-bows to appear . a saphire preserveth the members , and maketh them lively , and helpeth agues and gowts , and suffereth not the bearer to be afraid , it hath vertue against venom , and stayeth bleeding at the nose being often put thereto . a * smaragd is good for the eye-sight , and suffereth not carnal copulation , it maketh one rich and eloquent . a topase increaseth riches , healeth the lunatique passion , and stancheth blood . mephis ( as aaron and hermes report out of albertus magnus ) being broken into powder , and drunk with water , maketh insensibility of torture . hereby you may understand , that as god hath bestowed upon these stones , and such other like bodies , most excellent and wonderful vertues : so according to the abundance of humane superstitions and follies , many ascribe unto them either more vertues , or other than they have ; other boast that they are able to adde new qualities unto them . and herein consisteth a part of witchcraft and common cousenage used sometimes of the lapidaries for gains ; sometimes of others for cousening purposes . some part of the vanity hereof i will here describe , because the place serveth well therefore . and it is not to be forgotten or omitted , that pharaohs magicians were like enough to be cunning therein . nevertheless , i will first give you the opinion of one , who professed himself a very skilful and well experimented lapidary , as appeareth by a book of his own penning , published under this title of dactylotheca , and ( as i think ) to be had among the booksellers . and thus followeth his assertion : evax rex arabum fertur scripsisse neroni , ( qui post augustum regnavit in orbe secundus ) quot species lapidis , quae nomina , quive colores , quaeque sit his regio , vel quanta potentia cuique . ocultas etenim lapidum cognoscere vires , quorum causa latens effectus dat manifestos , egregium quiddam volumus rarumque videri . silicet hinc solers medicorum cura juvatur , auxilio lapidum morbos expellere docta . nec minus inde dari cunctarum commodarerum autores perbibent , quibus haec perspecta feruntur . nec dubium cuiquam debet falsumque videri , quin sua sit gemmis divinitus insita virtus . englished by abraham fleming : evax an old arabian king is named to have writ a treatise , and on nero's grace to have bestowed it , ( who in the world did second raign after augustus time ) of pretious stones the sundry sorts , their names ; and in what clime and countrey they were to be found , their colours and their hue , their privy power and secret force , the which knowledge true to understand their hidden cause most plain effects declare : and this will we a noble thing have counted be and rare , the skilful care of leeches learn'd is aided in this cases and hereby holpen and are taught with aid of stones to chase away from men such sicknesses as have them in a place . no less precise commodities of all things else thereby . are ministred and given to men , if authors do not lie , to whom these things are said to be most manifestly known . it shall no false or doubtful case appear to any one , but that by heavenly influence each precious pearl and stone , hath in his substance fixed force and vertue largely sown . whereby it is to be concluded , that stones have in them certain proper vertues , which are given them of a special influence of the planets , and a due proportion of the elements , their substance being a very fine and pure compound , consisting of well tempered matter wherein is no , gross mixture , as appeareth by plain proof of india and aethiopia , where the sun being orient and meridional , doth more effectually shew his operation , procuring more precious stones there to be ingendered , than in the countries that are occident and septentrional . unto this opinion do divers ancients accord ; namely , alexander peripateticus , hermes , evax , bocchos , zoroastes , isaac judaeus , zacharias babylonicus , and many more beside . chap. vii . whence the precious stones receive their operations ; how curious magicians use them , and of their seals . curious magicians affirm , that these stones receive their vertues altogether of the planets and heavenly bodies , and have not only the very operation of the planets , but sometimes the very images and impressions of the stars naturally ingraffed in them , and otherwise ought alwayes to have graven upon them , the similitudes of such monsters , beasts , and , other devices , as they imagine to be both internally in operation , and externally in view , expressed in the planets ; as for example , upon the achaete are graven serpents or venemous beasts ; and sometimes a man riding on a serpent : which they know to be aesculapius , which is the celestial serpent , whereby are cured ( they say ) poysons and stingings of serpents and scorpions . these grow in the river of achates , where the greatest scorpions are ingendred , and their noisomeness is thereby qualified , and by the force of the scorpions , the stones vertue is quickened and increased . also , if they would induce love for the accomplishment of venery , they inscribe and express in the stones , amiable embraceings and lovely countenances and gestures , words and kissings in apt figures . for the desires of the mind are consonant with the nature of the stones , which must also be set in rings , and upon foils of such metals as have affinity with those stones , through the operations of the planets whereunto they are addicted , whereby they may gather the greater force of their working . as for example , they make the images of saturn in lead , of sol in gold , of luna in silver . marry there is no small regard to be had for the certain and due times to be observed in the graving of them : for so are they made with more life , and the influences and configurations of the planets are made thereby the more to abound in them . as if you will procure love , you must work in apt , proper , and friendly aspects , as in the hour of venus , &c. to make debate , the direct contrary order is to be taken . if you determine to make the image of venus , you must expect to be under aquarius or capricornus : for saturn , taurus , and libra must be taken heed of . many other observations there be , as to avoid , the infortunate seat and place of the planets , when you would bring a happy thing to pass , and specially that it be not done in the end , declination , or heel ( as they term it ) of the course thereof : for then the planet mourneth and is dull . such signs as ascend in the day , must be taken in the day ; if in the night they increase , then must you go to work by night , &c. for in aries , leo , and sagittary is a certain triplicity , wherein the sun hath dominion by day , jupiter by night , and in the twilight the cold star of saturn . but because there shall be no excuse wanting for the faults espied herein , they say that the vertues of all stones decay through tract of time , so as such things are not now to be looked for in all respect as are written . howbeit jannes and jambres were living in that time , and in no inconvenient place ; and therefore not unlike to have that help towards the abusing of pharaoh . cardane saith , that although men attribute no small force unto such seals ; as to the seal of the sun , authorities , honours , and favours of princes ; of jupiter , riches and friends ; of venus , pleasures ; of mars , boldness ; of mercury , diligence ; of saturn , patience and enduring of labour ; of luna , favour of people : i am not ignorant ( saith he ) that stones do good , and yet i know the seals or figures do none at all . and when cardane had shewed fully that art , and the folly thereof , and the manner of those terrible , prodigious , and deceitful figures of the planets with their characters , &c. he saith that those were deceitful inventions devised by coseners , and had no vertue indeed nor truth in them . but because we spake somewhat of signets and seals , i will shew you what i read reported by vincentius in suo speculo , where making mention of the jasper-stone , whose nature and property marbodeus gallus describeth in the verses following ; jaspidis esse decem species septemque feruntur ; hic & multorum cognoscitur esse colorum , et multis nasci perhibetur partibus orbis , optimus in viridi translucentique celore , et qui plus soleat virtutis habere probatur , caste gestatus febrem fugat , arcet hydropem , adpositusque juvat mulierem parturientem , et tutamentum portanti creditur esse . nam consecratus gratum facit atque potentem , et , sicut perhibent , phantasmata noxia pellit , cujus in argento vis fortior esse putatur . englished by abraham fleming : seven kinds and ten of jasper-stones reported are to be ; of many colours this is known which noted it by me , and said in many places of the world for to be seen , where it is bred ; but yet the best is through shining green , and that which proved is to have in it more vertue plaste ; for being born about of such as are of living chaste , it drives away their ague fits , the dropsie thirsting dry , and put upon a woman weak in travel which doth lie , it helps , assists , and comforts her in pangs when she doth cry . again , it is believ'd to be a safegard frank and free , to such as wear and bear the same ; and if it hallowed be , it makes the parties gracious , and mighty too that have it ; and noisom fancies ( at they write that meant not to deprave it ) it doth displace out of the mind : the force thereof is stronger , in silver if the same be set , and will endure the longer . but ( as i said ) vincentius making mention of the jasper-stone , touching which ( by the way of a parenthesis ) i have inferred marbodeus his verses , he saith that some jasper-stones are found having in them the lively image of a natural man , with a shield at his neck , and a spear in his hand , and under his feet a serpent ; which stones so marked and signed , he preferreth before all the rest , because they are antidotaries or remedies notably resisting poyson . other some also are found figured and marked with the form of a man bearing on his neck a bundle of herbs and flowers , with the estimation and value of them noted , that they have in them a faculty or power restrictive , and will in an instant or moment of time stanch blood . such a kind of stone ( as it is reported ) galen wore on his finger . othersome are marked with a cross , as the same author writeth , and these be right excellent against inundations or overflowings of waters . i could hold you long occupied in declarations like unto these , wherein i lay before you what other men have published and set forth to the world , chusing rather to be an academical discourser , than an universal determiner : but i am desirous of brevity . chap. viii . the sympathy and antipathy of natural and elementary bodies declared by divers examples of beasts , birds , plants , &c. if i should write of the strange effects of sympathia and antipathia , i should take great pains to make you wonder , and yet you would scarce believe me . and if i should publish such conclusions as are common and known , you would not regard them . and yet empedocles thought all things were wrought hereby . it is almost incredible , that the grunting or the wheeking of a little pig , or the sight of a simple sheep should terrifie a mighty elephant ; and yet by that means the romans did put to flight pyrrhus and all his hoast . a man would hardly believe , that his cocks comb or his crowing should abash a puissant lion ; but the experience hereof hath satisfied the whole world . who would think that a serpent should abandon the shadow of an ash ? &c. but it seemeth not strange , because it is common , that some man otherwise hardy and stout enough , should not dare to abide or endure the sight of a cat. or that a draught of drink should so overthrow a man , that never a part or member of his body should be able to perform his duty and office ; and should also so corrupt and alter his senses , understanding , memory , and judgement , that he should in every thing , saving in shape , become a very beast . and herein the poets experiment of liquor is verified , in these words following . — sunt qui non corpora tantum , verum animas etiam valeant mutare liquores . englished by abrabam fleming : some waters have so powerful been , as could not only bodies change , but even the very minds of men , their operation is so strange . the friendly society betwixt a fox and a serpent is almost incredible : how loving the lizzard is to a man , we may read though we cannot see . yet some affirm that our newt is not only like to the lizzard in shape , but also in condition . from the which affection towards a man , a spaniel doth not much differ , whereof i could cite incredible stories . the amity betwixt a castrel and a pigeon is much noted among writers ; and specially how the castrel defendeth her from her enemy the sparrow-hawk ; whereof they say the dove is not ignorant . besides , the wonderful operation and vertue of herbs , which to repeat were infinite ; and therefore i will only refer you to matthoelus his herbal , or to dodonaeus . there is among them such natural accord and discord , as some prosper much the better for the others company , and some wither away being planted near unto the other . the lilly and the rose rejoyce in each others neighbour-hood . the flag and the fernbush abhorr each other so much , that the one can hardly live besides the other . the cucumber loveth water , and hateth oyl to the death . and because you shall not say that herbs have no vertue , for that in this place i cite none , i am content to discover two or three small qualities and vertues , which are affirmed to be in herbs ; marry as simple as they be , jannes and jambres might have done much with them , if they had had them . if you prick out a young swallows eyes , the old swallow restoreth again their sight , with the application ( they say ) of a little celandine . zanthus the author of histories reporteth , that a young dragon being dead was revived by her dath , with an herb called called balim . and juba saith , that a man in arabiae being dead was revived by the vertue of another herb . chap. ix . the former matter proved by many examples of the living and the dead . and as we see in stones , herbs , &c. strange operation and natural love and dissention ; so do we read , that in the body of a man , there be as strange properties and vertues natural . i have heard by credible report , and i have read many grave authors constantly affirm , that the wound of a man murthered reneweth bleeding , at the presence of a dear friend , or of a mortal enemy . divers also write , that if one pass by a murthered body ( though unknown ) he shall be stricken with fear , and feel in himself some alteration by nature . also that a woman above the age of fifty years , being bound hand and foot , her clothes being upon her , and laid down softly into the water sinketh , not in a long time ; some say not at all . by which experiment they were wont to try witches , as well as by ferrum candens ; which was , to hold hot iron in their hands , and by not burning to be tryed . howbeit , plutarch saith , that pyrrhus his great toe had in it such natural , or rather divine vertue , that no fire could burn it . and alberius saith , and many other also repeat the same story , saying , that there were two such children born in germany , as if that one of them had been carried by any house , all the doors right against one of his sides would fly open : and that vertue which the one had in the left side , the other brother had in the right side . he saith further , that many saw it , and that it could be referred to nothing , but to the propriety of their bodies . pompanatius writeth , that the kings of france do cure the disease called now the kingsevil , or queensevil ; which hath been alwayes thought , and to this day is supposed to be , a miraculous and a peculiar gift , ard a special grace given to the kings and queens of england . which some refer to the propriety of their persons , some to the peculiar gift of god , and some to the efficacy of words . but if the french king use it no worse then our princess doth , god will not be offended thereat : for her majesty only useth godly and divine prayer , with some alms , and referreth the cure to god and to the physitian . plutarch writeth , that there be certain men called psilli , which with their mouths heal the bitings of serpents . and j. bap. neap. faith , that an olive being planted by the hand of a virgin , prospereth ; which if a harlot do , it withereth away . also if a serpent or viper lie in a hole , it may easily be pulled out with the left hand , where as with the right hand it cannot be removed . although this experiment , and such like are like enough to be false , yet are they not altogether so impious as the miracles said to be done by characters , charms , &c. for many strange properties remain in sundry parts of a living creature , which is not universally dispersed , and indifferently spread through the whole body : as the eye smelleth not , the nose seeth not , the ear tasteth not , &c. chap. x. the bewitching venom , contained in the body of an harlot , how her eye , her tongue , her beauty and behaviour , bewitcheth some men : of bones and horns yielding great vertue . the vertue contained within the body of an harlot , or rather the venom proceeding out of the same , may be beheld with great admiration . for her eye infecteth , enticeth , and ( if i may so say ) bewitcheth them many times , which think themselves well armed against such manner of people . her tongue , her gesture , her behaviour , her beauty , and other allurements poison and intoxicate the mind : yea , her company induceth impudency , corrupteth virginity , confoundeth and consumeth the bodies , goods , and the very souls of men . and finally her body destroyeth and rotteth the very flesh and bones of mans body . and this is common that we wonder not at all thereat ; nay we have not the course of the sun , the moon , or the stars in so great admiration , as the globe , counterfeiting their order : which is in respect but a bable made by an artificer . so as ( i think ) if christ himself had continued long in the execution of miracles , and had left that power permanent and common in the church ; they would have grown into contempt , and not have been esteemed , according to his own saying , a prophet is not regarded in his own countrey , i might recite infinite properties , wherewith god hath indued the body of man , worthy of admiration , and fit for this place . as touching other living creatures , god hath likewise ( for his glory , and our behoof ) bestowed most excellent and miraculous gifts and vertues upon their bodies and members , and that in several and wonderful wise . we see that a bone taken out of a carps head , stancheth blood , and so doth none other part besides of that fish . the bone also in a hares foot mitigateth the cramp , as none other bone nor part else of the hare doth . how precious is the bone growing out of the forehead of a unicorn ! if the horn , which we see , grow there , which is doubted : and of how small account are the residue of all his bones ! at the excellency whereof , as also at the noble and innumerable venues of herbs we muse not at all ; because it hath pleased god to make them , common unto us . which perchance might in some part assist jannes and jambres , towards the hardning of pharaohs heart . but of such secret and strange operations read albert. de mineral . cap. . , . also marsilius ficinus , cap. . lib. . cardan , de rerum varietate . j. bap. neap , de magia naturali . peucer , wier pompanatius , fernelius , and others . chap. xi . two notorious wonders , and yet not marvelled at . i thought good here to insert two most miraculous matters ; of the one i am testis oculatus , an eye-witness ; of the other i am so credibly and certainly informed , that i dare , and do believe it to be very true . when mr. t. randolph returned out of russia , after his embassage dispatched , a gentleman of his train brought home a monument of great accompt , in nature and in property very wonderful . and because i am loth to be long in the description of circumstances , i will first describe the thing it self , which was a piece of earth of a good quantity , and most excellently proportioned in nature , having these qualities and vertues following . if one had taken a piece of perfect steel , forked and sharpned at the end , and heated red hot , offering therewith to have touched it , it would have fled with great celerity : and on the other side , it would have pursued gold , either in coin or bulloin , with as great violence and speed as it shunned the other . no bird in the air durst approach near it ; no beast of the field but feared it , and naturally fled from the sight thereof . it would be here to day , and to morrow twenty miles of , and the next day after in in the very place it was the first day , and that without the help of any other creature . johannes fernelius writeth of a strange stone lately brought out of india , which hath in it such a marvellous brightness , purity and shining , that therewith the air round about is so lightned and cleared , that one may see to read thereby in the darkness of night . it will not be contained in a close room , but requireth an open and free place . it would not willingly rest or stay here below on the earth , but alwayes laboureth to ascend up into the air. if one press it down with his hand , it resisteth , and striketh very sharply . it is beautiful to behold , without either spot or blemish , and yet very unpleasant to taste or feel . if any part thereof be taken away , it is never a whit diminished , the form thereof being inconstant , and at every moment mutable . these two things last rehearsed are strange , and so long wondred at , as the mystery and morality thereof remaineth undiscovered : but when i have disclosed the matter , and told you that by the lump of earth a man is meant , and some of his qualities described ; and that that which was contained in the far fetcht stone , was fire , or rather flame : the doubt is resolved , and the miracle ended . and yet ( i confess ) there is in these two creatures contained more miraculous matter , then in all the loadstones and diamonds in the world . and hereby is to be noted , that even a part of this art , which is called natural or witching magick , consisteth as well in the deceit of words , as in the sleight of hand ; wherein plain lying is avoided with a figurative speech , in the which either the words themselves , or their interpretation have a double or doubtful meaning , according to that which hath been said before in the title * ob or pytho : and shall be more at large hereafter in this treatise manifested . chap. xii . of illusions , confederacies , and leqierdemain , and how they may be well or ill used . many writers have been abused , as well by untrue reports , as by illusion , and practices of confederacy and legierdemain , &c. sometimes imputing unto words that which resteth in the nature of the thing ; and somtimes to the nature of the thing , that which proceedeth of fraud and deception of sight . but when these experiments grow to superstition or impiety , they are either to be forsaken as vain , or denied as false . howbeit , if these things be done for mirth , and recreation , and not to the hurt of our neighbour , nor to the abusing or prophaning of gods name , in mine opinion they are neither impious nor altogether unlawful : though herein or hereby a natural thing be made to seem supernatural . such are the miracles wrought by juglers , consisting in fine & nimble conveyance , called legierdemain ; as when they seem to cast away , or to deliver to another that which they retain still in their own hands ; or convey otherwise , or seem to eat a knife , or some such other thing , when indeed they bestow the same secretly into their bosoms or laps . another point of jugling is , when they thrust a knife through the brains and head of a chicken or pullet , and seem to cure the same with words ; which would live and do well , though never a word were spoken . some of these toyes consist in arithmetical devices , partly in experiments of natural magick , and partly in private , as also in publick confederacy . chap. xiii . of private confederacy , and of brandons pigeon . private confederacy i mean , when ( one by a special plot laid by himself , without any compact made with others ) perswadeth the beholders , that he will suddenly and in their presence do some miraculous feat , which he hath already accomplished privily . as for example , he will shew you a card , or any other like thing : and will say further unto you ; behold and see what a mark it hath , and then burneth it ; and nevertheless fetcheth anther like card so marked out of some bodies pocket , or out of some corner where he himself before had placed it ; to the wonder and astonishment of simple beholders , which , conceive not that kind of illusiion , but expect miracles and strange works . what wondering and admiration was there at brandon the jugler , who painted on the wall the picture of a dove , and seeing a pigeon sitting on the top of a house , said to the king , lo now your grace shall see what , a jugler can do , if he be his crafts-master ; and then pricked the picture with a knife so hard and so often , and with so effectual words , as the pigeon fell down from the top of the house stark dead . i need not write any further circumstance to shew how the matter was taken , what wondering was thereat , how he was prohibited to use that feat any further , lest he should imploy it in any other kind of murther ; as though he , whose picture soever he had pricked , must needs have died , and so the life of all men be in the hands of a jugler : as is now supposed to be in the hands and wils of witches . this story is , until the day of the writing hereof , in fresh remembrance , and of the most part believed as canonical , as are all the fables of witches : but when you are taught the feat or sleight ( the secrecy and sorcery of the matter being bewrayed and discovered ) you will think it a mockery and simple illusion . to interpret unto you the revelation of this mysterie ; so it is , that the poor pigeon was before in the hands of the jugler , into whom he had thrust a dram of nux vomica , or some other such poison , which to the nature of the bird was so extream a venom , as after the receipt thereof it could not live above the space of half an hour , and being let loose after the medicine ministred , she always resorted to the top of the next house : which she will the rather do , if there be any pigeons already sitting there , and ( as it is already said ) after a short space falleth down , either stark dead , or greatly astonied . but in the mean time the jugler used words of art , partly to protract the time , and partly to gain credit and admiration of the beholder . if this or the like feat should be done by to old woman , every body would cry out for fire and faggot to burn the witch . chap. xiv . of publick confederacy , and whereof it consisteth . publick confederacy is , when there is beforehand a compact made betwixt divers persons ; the one to be principal , the rest to be assistants in working of miracles , or rather in cosening and abusing the beholders . as when i tell you in the presence of a multitude what you have thought or done , or shall do or think , when you and i were thereupon agreed before . and if this be cunningly and closely handled , it will induce great admiration to the beholders ; specially when they are before amazed and abused by some experiments of natural magick , arithmetical conclusions , of legierdemain . such were , for the most part , the conclusions and devices of feats : wherein doubt you not , but jannes and jambres were expert , active , and ready . chap. xv. how men have been abused with words of equivocation , with sundry examples thereof . some have taught , and others have written certain experiments ; in the expressing whereof they have used such words of equivocation , as whereby many have been overtaken and abused through rash credulity : so as sometimes ( i say ) they have reported , taught , and written that which their capacity took hold upon , contrary to the truth and sincere meaning of the author . it is a common jest among the water-men of the thames , to shew the parish church of stone to the passengers , calling the same by the name of the lanthorn of kent ; affirming , and that not untruly , that the said church is as light ( meaning in weight and not in brightness ) at midnight , as at noonday . whereupon some credulous person is made believe , and will not stick to affirm and swear , that in the same church is such continual light , that any man may see to read there at all times of the night without a candle . an excellent philosopher , whom ( for reverence unto his fame and learning ) i will forbear to name , was overtaken by his hostess at dover ; who merrily told him , that if he could retain and keep in his mouth certain pibbles ( lying at the shoar side ) he should not perbreak until he came to calice , how rough and rempestuous so ever the seas were . which when he had tried , and being not forced by sickness to vomit , nor to lose his stones , as by vomiting he must needs do , he thought her hostess had discovered unto him an excellent secret , nothing doubting of her amphibological speech : and therefore thought it a worthy note to be recorded among miraculous and medicinable stones ; and inserted it accordingly into his book , among other experiments collected with great industry , learning , travel , and judgement . all these toyes help a subtile cosener to gain credit with the multitude . yea , to further estimation , many will whisper prophecies of their own invention into the ears of such as are not of quickest capacity ; as to tell what weather , &c. shall follow . which if it fall out true , then boast they and triumph , as though they had gotten some notable conquest ; if not , they deny the matter , forget it , excuse it , or shift it off ; as that they told another the contrary in earnest , and spake that but in jest . all these helps might pharaohs jugglers have to maintain their cosenages and illusions , towards the hardening of pharaohs heart . hereunto belong all manner of charms , periapts , amulets , characters , and such other superstitions , both popish and prophane : whereby ( if that were true , which either , papists , conjurors , or witches undertake to do ) we might daily see the very miracles wrought indeed , which pharaoh's magicians seemed to perform . howbeit , because by all those devices or cosenages there cannot be made so much as a nit , so jannes and jambres could have no help that way , i will speak thereof in place more convenient . chap. xvi . how some are abused with natural magick , and sundry examples thereof when illusion is added thereunto ; of jacobs pied sheep , and of a black-moor . but as these notable and wonderful experiments and conclusions that are found out in nature it self ( through wisdom , learning and industry ) do greatly oppose and astonish the capacity of man : so ( i say ) when deceit and illusion is annexed thereunto , then is the wit , the faith , and constancy of man searched and tried . for if we shall yield that to be divine , supernatural , and miraculous , which we cannot comprehend ; a witch , a papist , a conjuror , a cosener , and a jugler may make us believe they are gods : or else with more impiety we shall ascribe such power and omnipotency unto them , or unto the devil , as only and properly appertained to god. as for example ; by confederacy or cosenage ( as before i have said ) i may seem to manifest the secret thoughts of the heart , which ( as we learn in gods book ) none , knoweth or searcheth , but god himself alone . and therefore , whosoever believeth that i can do as i may seem to do , maketh a god of me , and is an idolater . in which respect , whensoever we hear papist , witch , conjuror , or cosener , take upon him more than lieth in humane power to perform , we may know and boldly , say it is a knack of knavery ; and no miracle at all . and further we may know , that when we understand it , it will not be worth the knowing . and at the discovery of these miraculous toyes , we shall leave to wonder at them , and begin to wonder at our selves , that could be so abused with bables . howbeit , such things as god hath laid up secretly in nature , are to be weighed with , great admiration , and to be searched out with such industry as may become a christian man : i mean , so as neither god , nor our neighbour he offended thereby , which respect doubtless jannes and jambres never had . we finde in the scriptures divers natural and secret experiments practised ; as namely that of jacob , for pied sheep ; which are confirmed by prophane authors , and not only verified in lambs and sheep , but in horses , peacocks , conies , &c. we read also of a woman that brought forth a young black-moor , by means of an old black-moor was in her house at the time of her conception , whom she beheld in fantasie , as is supposed : howbeit a jealous husband will not be satisfied with such phantastical imaginations : for in truth a black-moor never faileth to beget black children , of what colour sover the other be ; et sic contra . chap. xvii . the opinion of witchmongers , that devils can create bodies ; and of pharaohs magicians . it is affirmed by james sprenger and henry institor , in m. mal. who cite albert . in lib. de animalib . for their purpose , that devils and witches also can truly make living creatures as well as god ; though not at an instant , yet very suddenly . howbeit , all such who are rightly informed in gods word , shall manifestly perceive and confess the contrary , as hath been by scriptures already proved , and may be confirmed by places infinite . and therefore jannes and jambres , though satan and also belzebuh had assisted them , could never have made the serpent or frogs of nothing , nor yet have changed the waters with words , nevertheless all the learned expositors of that place affirm , that they made a shew of creation , &c. exhibiting by cunning a resemblance of some of those miracles , which god wrought by the hands of moses . yea s. augustine and many other hold , that they made by art ( and that truly ) the serpents , &c. but that they may by art aprroach somewhat nearer to those actions then hath been yet declared , shall and may appear by these and many other conclusions , if they be true . chap. xviii . how to produce or make monsters by art magick , and why pharaohs magicians could not make lice . strato , democritus empedocles , and of late , jo. bap. neap. teach by what means monsters may be produced , both from beast and also from fowl. aristotle himself teacheth to make a chicken have four legs , and as many wings , only by a double yolked egg ; whereby also a serpent may be made to have many legs . or any thing that produceth egs , may likewise be made double , or membred dismembred ; and the viler creature the sooner brought to monstrous deformity , which in more noble creatures is more hardly brought to pass . there are also pretty experiments of an egg , to produce any fowl , without the natural help of the hen , the which is brought to pass , if the egg be laid in the powder of the hens dung , dryed and mingled with some of the hens feathers , and stirred every fourth hour . you may also produce ( as they say ) the most venomous , noisom , and dangerous serpent , called a cockatrice , by melting a little arsenick , and the poyson of serpents , or some other strong venom , and drowning an egg therein , which there must remain certain dayes ; and if the egg be set upright , the operation will be the better , this may also be done , if the egg be laid in dung , which of all other things giveth the most singular and natural heat ; and as j. bap. neap. saith , is * mirabilium rerum parens ; who also writeth , that crines faeminae menstruosae , the hairs of a menstruous woman , are turned into serpents within short space ; and he further saith , that basil being beaten , and set out in a moist place , betwixt a couple of tiles , doth engender scorpions . the ashes of a duck being put between two dishes , and set in a moist place , doth ingender a huge toad , quod etiam efficit sanguis menstruosus , which also doth menstruous blood. many writers conclude , that there be two manner of toads , the one bred by natural course and order of generation , the other growing of themselves , which are called temporary , being only ingendered of showers and dust ; and ( as j. bap. neap. saith ) they are easie to be made . plutarch and heraclides do say , that they have seen these to descend in rain , so as they have lain and crawled on the tops of houses , &c. also aelianus doth say that he saw frogs and toads , whereof the heads and shoulders were alive , and became flesh ; the hinder parts being but earth , and so crawled on two feet , the other being not yet fashioned or fully framed . and macrobius reporteth , that in egypt , mice grow of earth and showers ; as also frogs , toads , and serpents in other places . they say that damnatus hispanus could make them when and as many as he listed . he is no good angler , that knoweth not how soon the entrails of a beast , when they are buried , will engender maggots ( which in a civiler term are called gentles ) a good bait for small fishes . whosoever knoweth the order of preserving of silk-worms , may perceive a like conclusion ; because in the winter that is a dead seed , which in the summer is a lively creature . such and greater experiments might be known to jannes and jambres , and serve well to their purpose , especially with such excuses , delayes , and cunning , as they could joyn therewithall . but to proceed , and come a little nearer to their feats , and to shew you a knack beyond their cunning ; i can assure you that of the fat of a man a woman , lice are in very short space ingendred ; and yet i say , pharaohs magicians could not make them , with all the cunning they had . whereby you may perceive , that god indeed performed the other actions , to indurate pharaoh , though he thought his magicians did with no less dexterity than moses work miracles and wonders . but some of the interpreters of that place excuse their ignorance in that matter , thus , the devil ( say they ) can make no creature under the quantity of a barly-corn , and lice being so little cannot therfore be created by them . as though he that can make the greater , could not make the less . a very gross absurdity . and as though that he which hath power over great , had not the like over small . chap. xix . that great matters may be wrought by this art , when princes esteem and maintain it : of divers wonderful experiments , and of strange conclusions in glasses of the art perspective , &c. howbeit , these are but trifles in respect of other experiments to this effect , specially when great princes maintain and give countenance to students in those magical arts , which in these countries and in this age is rather prohibited than allowed , by reason of the abuse commonly coupled therewith ; which in truth is it that moveth admiration and estimation of miraculous workings . as for example , if i affirm , that with certain charms and popish prayers i can set an horse or an asses head upon a mans shoulders , i shall not be believed ; or if i do it , i shall be thought a witch . and yet if j. bap. neap. experiments be true , it is no difficult matter to make it seem so ; and the charm of a witch or a papist joyned with the experiment , will also make the wonder seem to proceed thereof . the words used in such case are uncertain , and to be recited at the pleasure of the witch or cosener . but the conclusion of this , cut off the head of a horse or an ass ( before they be dead , otherwise the vertue or strength thereof will be the less effectual ) and make an earthen vessel of fit capacity to contain the same , and let it be filled with the oyl and fat thereof , cover it close , and dawb it over with lome ; let it boyl over a soft fire three days continually , that the flesh boyled may run into oyl , so as the bare bones may be seen , beat the hair into powder , and mingle the same with the oyl ; and annoint the heads of the standers by , and they shall seem to have horses or asses heads . if beasts heads be anointed with the like oyl made of a mans head , they shall seem to have mens faces , as divers authors soberly affirm . if a lamp be anointed herewith , every thing shall seem most monstrous . it is also written , that if that which is called sperma in any beast be burned , and any bodies face therewithal anointed he shall seem to have the like face as the beast had . but if you beat arsenick very fine , and boyl it with a little sulphur in a covered pot , and kindle it with a new candle , the standers by will seem to be headless . aqua composita and salt being fired in the night , and all other lights extinguished , make the standers by seem as dead . all these things might be very well perceived and known , and also practised by jannes and jambres . but the wondrous devices , and miraculous sights , and conceits , made and contained in glass , do far exceed all other ; whereto the art perspective is very necessary . for it shews the illusions of them , whose experiments be seen in divers sorts of glasses ; as in the hollow , the plain , the embossed , the columnary , the pyramidate or piked , the turbinal , the bounched , the round , the cornered , the inversed , the eversed , the massie , the regular , the irregular , the coloured and clear glasses ; for you may have glasses so made , as what image or favour soever you print in your imagination , you shall think you see the same therein . others are so framed , as therein one may see what others do in places far distant ; others , whereby you shall see men hanging in the air ; others , whereby you may perceive men flying in the air ; others , wherein you may see one coming , and another going ; others , where one image shall seem to be one hundred , &c. there be glasses also wherein one man may see another mans image , and not his own , others , to make many similitudes ; others , to make none at all . others , contrary to the use of all glasses make the right side turn to the right , and the left side to the left ; others , that burn before and behind ; others , that represent not the images received within them , but cast them far off in the air , appearing like aiery images , and by the collection of the sun-beams , with great force set fire ( very far off ) on every thing that may be burned . there be clear glasses , that make great things seem little ; things far off to be at hand ; and that which is near to be far off ; such things as are over us , to seem under us ; and those that are under us , to be above us . there are some glasses also , that represent things in divers colours , and them most gorgeous , specially any white thing . finally , the thing most worthy of admiration concerning these glasses , is , that the lesser glass doth lessen their shape ; but how big soever it be , it maketh the shape no bigger then it is . and therefore augustine thinketh some hidden mystery to be therein . vitellius , and j. bap. neap. write largely hereof . these i have for the most part seen , and have the receipt how to make them ; which if desire of brevity had not forbidden me , i would here have set down . but i think not but pharaohs magicians had better experience then i for those and such like devices . and as ( pompanatius saith ) it is most true , that some for these feats have been accounted saints , some other witches . and therefore i say , that the pope maketh rich witches saints ; and burneth the poor witches . chap. xx. a comparison betwixt pharoahs magicians and our witches , and how their cunning consisted in juggling knacks . thus you see that it hath pleased god to shew unto men that seek for knowledge , such cunning in finding out , compounding , and framing of strange and secret things , as thereby he seemeth to have bestowed upon man , some part of his divinity . howbeit , god ( of nothing , with his word ) hath created all things , and doth at his will , beyond the power and also the reach of man , accomplish whatsoever he lists . and such miracles in times past he wrought by the hands of his prophets , as here he did by moses in the presence of pharaoh , which jannes and jambres apishly followed . but to affirm that they by themselves , or by all the devils in hell , could do indeed as moses did by the power of the holy ghost , is worse then infidelity . if any object and say , that our witches can do such feats with words and charms , as pharaohs magicians did by their art , i deny it ; and all the world will never be able to shew it . that which they did was openly done , as our witches and conjurers never do any thing ; so as these cannot do as they did . and yet ( as calvin saith of them ) they were but juglers . neither could they do , as many suppose . for as clemens saith , these magicians did rather seem to do these wonders , than work them indeed . and if they made but prestigious shews of things , i say it was more than our witches can do . for witchcrafts ( as erastus himself confesseth in drift of argument ) are but old wives fables . if the magicians serpent had been a very serpent , it must needs have been transformed out of the rod. and therein had been a double work of god , to wit , the qualifying and extinguishment of one substance , and the creation of another . which are actions beyond the devils power , for he can neither make a body to be no body , nor yet no body to be a body ; as to make something nothing , and nothing something ; and contrary things , one ; nay , they cannot make one hair either white or black . if pharaohs magicians had made very frogs upon a sudden , why could they not drive them away again ? if they could not hurt the frogs , why should we think that they could make them ? or that our witches , which cannot do so much as counterfeit them , can kill cattel and other creatures with words or wishes ? and therefore i say with jamblicus , quae fascinati imaginamur , praeter imaginamenta nullam habent actionis & essentiae veritatem ; such things as we being bewitched do imagine , have no truth at all either of action or essence , beside the bare imagination . chap. xxi . that the serpents and frogs mere truly presented , and the water poysoned indeed by jannes and jambres ; of false prophets and of their miracles ; of balams ass . truly i think there were no inconvenience granted , though i should admit that the serpents and frogs were truly presented , and the water truly poysoned by jannes and jambres ; not that they could execute such miracles of themselves , or by their familiars or devils : but that god , by the hands of those counterfeit coseners , contrary to their own expectations , overtook them , and compelled them in their ridiculous wickedness to be instruments of his will and vengeance , upon their master pharaoh ; so as by their hands god shewed some miracles , which he himself wrought , as appeareth in exodus , for god did put the spirit of truth into baalams mouth , who was hired to curse his people . and although he were a corrupt and false prophet , and went about a mischievous enterprise ; yet god made him an instrument ( against his will ) to the confusion of the wicked . which if it pleased god to to do here , as a speciall work , whereby to shew his omnipotency , to the confirmation of his peoples faith , in the doctrine of their messias delivered unto them by the prophet moses , then was it miraculous and extraordinary , and not to be looked for now . and ( as some suppose ) there were then a consort or crew of false prophets , which could also foretell things to come , and work miracles . i answer , it was extraordinary and miraculous , and that it pleased god so to try his people ; but he worketh not so in these dayes ; for the working of miracle is ceased . likewise in this case it might well stand with gods glory , to use the hands of pharaohs magicians , towards the hardening of their masters heart ; and to make their illusions and ridiculous conceits to become effectual . for god had promised and determined to harden the heart of pharaoh , as for the miracles which moses did , they mollified it so , as he alwayes relented upon the sight of the same . for unto the greatness of his miracles were added such modesty and patience , as might have moved even a heart of steel or flint . but pharaohs frowardness alwayes grew upon the magicians actions : the like example , or the resemblance whereof , we find not again in the scriptures . and though there were such people in those dayes suffered and used by god , for the accomplishment of his will and secret purpose : yet it followeth not , that now , when gods will is wholly revealed to us in his word , and his son exhibited ( for whom , or rather for the manifestation of whose coming , all those things were suffered or wrought ) such things and such people should yet continue . so as i conclude , the cause being taken away , the thing proceeding thence remaineth not . and to assign our witches and conjurers their room , is to mock and contemn gods wonderful works ; and to oppose against them cosenages , jugling knacks and things of nought . and therefore , as they must confess , that none in these dayes can do as moses did ; so it may be answered , that none in these dayes can do as jannes and jambres did : who , if they had been false prophets , as they were juglers , had yet been more priviledged to exceed our old women or conjurers , in the accomplishing of miracles , or in prophecying , &c. for who may be compared with balaam ? nay , i dare say , that balaams ass wrought a greater miracle , and more supernatural , then either the pope or all the conjurers and witches in the world can do at this day . to conclude , it is to be avouched ( and there be proofs manifest enough ) that our juglers approach much nearer to resemble pharaohs magicians , then either witches or conjurers , and make a more lively shew of working miracles than any inchanters can do : for these practise to shew that in action , which witches do in words and terms . but that you may think i have reason for the maintenance of mine opinion in this behalf , i will surcease by multitude of words to amplifie this place , referring you to the tract following of the art of juggling , where you shall read strange practices and cunning conveyances ; which because they cannot so conveniently be described by phrase of speech , as that they should presently sink into the capacity of you that would be practitioners of the same , have caused them to be set forth in form & figure , that your understanding might be somewhat helped by instrumental demonstrations . and when you have perused that whole discovery of juggling , compare the wonders thereof with the wonders imputed to conjurers and witches , ( not omitting pharaohs sorcerers at any hand in this comparison ) and i believe you will be resolved , that the miracles done in pharaohs sight by them , and the miracles ascribed unto witches , conjurers , &c. may be well taken for false miracles , meer delusions , &c. and for such actions as are commonly practised by cunning jugglers ; be it either by legierdemain , confederacy , or otherwise . chap. xxii . the art of juggling discovered , and in what points it doth principally consist . now because such occasion is ministred , and the matter so pertinent to my purpose , and also the life of wicthcraft and cosenage so manifestly delivered in the art of juggling ; i thought good to discover it , together with the rest of the other deceitful arts ; being sorry that it falleth out to my lot , to lay open the secrets of this mystery , to the hinderance of such poor men as live thereby : whose doings herein are not only tolerable , but greatly commendable , so they abuse not the name of god , nor make the people attribute unto them his power ; but alwayes acknowledge wherein the art consisteth , so as thereby the other unlawful and impious arts may be by them the rather detected and bewrayed . the true art therefore of juggling consisteth in legierdemain ; to wit , the nimble conveyance of the hand , which is especially performed three wayes . the first and principal consisteth in hiding and conveying of balls , the second in the alteration of money , the third in the shuffling of the cards . he that is expert in these may shew much pleasure , and many feats , and hath more cunning than all other witches or magicians . all other parts of this art are taught when they are discovered ; but this part cannot be taught by any description or instruction , without exercise and expence of time . and forasmuch as i profess rather to discover than teach these mysteries , it shall suffice to signifie unto you , that the endeavour and drift of jugglers is only to abuse mens eyes and judgments . now therefore my meaning is , in words as plain as i can , to rip up certain proper tricks of that art ; whereof some are pleasant and delectable , other some dreadful and desperate , and all but meer delusions , or counterfeit actions , as you shall soon see by due observation of every knack by me hereafter deciphered . chap. xxiii . of the ball , and the manner of legierdemain therewith , also notable feats with one or divers bals. concerning the ball , the plays and devices thereof are infinite , in so much as if you can by use handle them well , you may shew therewith a hundreth feats . but whether you seem to throw the ball into your left hand , or into your mouth , or into a pot , or up into the air , &c. it is to be kept still in your right hand . if you practice first with a leaden bullet , you shall the sooner and better do it with balls of cork . the first place at your first learning , where you are to bestow a great ball , is in the palm of your hand , with your ring-finger ; but a small ball is to be placed with your thumb , betwixt your ring-finger , and middle-finger , then are you to practice to do it betwixt the other fingers , then betwixt the fore-finger and the thumb , with the fore-finger and middle-finger jointly , and therein is the greatest and strangest cunning shewed . lastly , the same ball is to be practised in the palm of the hand , and by use you shall not only seem to put any one ball from you , and yet retain it in your hand ; but you shall keep four or five as cleanly as one . this being attained unto , you shall work wonderful feats ; as for example . lay three or four balls before you , and as many small candlesticks , bols , salt-seller covers , which is the best . then first seem to put one ball into your left hand , and therewithal seem to hold same fast : then take one of the candlesticks , or any other thing ( having a hollow foot , and not being too great ) and seem to put the ball which is thought to be in your left hand , underneath the same , and so under the other candlesticks seem to bestow the other balls : and all this while the beholders will suppose each ball to be under each candlestick : this done , some charm or form of words is commonly used . then take up one candlestick with one hand , and blow , saying , lo , you see that is gone : and so likewise look under each candlestick with like grace and words , and the beholders will wonder where they are become . but if you in lifting up the candlesticks with your right hand , leave all those three or four balls under one of them ( as by use you may easily do , having turned them all down with your hand , and holding them fast with your little and ring-finger ) & take the candlestick with your other fingers , and cast the balls up into the hollowness thereof ( for so they will not roll so soon away ) the stander by will be much astonied . but it will seem wonderful strange , if also in shewing how there remaineth nothing under another of those candlesticks , taken up with your left hand , you leave behind you a great ball , or any other thing , the miracle will be the greater . for first they think you have pulled away all the bals by miracle ; then , that you have brought them all together again by like means , and they neither think nor look that any other thing remaineth behind under any of them . and therefore , after many other feats done , return to your candlesticks , remembring where you left the great ball , and in no wise touch the same ; but having another like ball about you , seem to bestow the same in manner and form aforesaid , under a candlestick which standeth furthest off from that where the ball lieth . and when you shall with words or charms seem to convey the same ball from under the same candlestick , and afterward bring it under the candlestick which you touched not , it will ( i say ) seem wonderful strange . to make a little ball swell in your hand till it he very great . take a very great ball in your left hand , or three indifferent big balls , and shewing one or three little balls , seem to put them into your said left hand , concealing ( as you may well do ) the other balls which were therein before : then use words , and make them seem to swell , and open your hand , &c. this play is to be varied a hundreth wayes : for as you find them all under one candlestick , so may you go to a stander by , and take off his hat or cap , and shew the balls to be there , conveying them thereinto , as you turn the bottom upward . to consume ( or rather to convey ) one or many bals into nothing . if you take one ball , or more , and seem to put it into your other hand , and whilest you use charming words , you convey them out of your right hand into your lap , it will seem strange : for when you open your left hand , immediately , the shatpest lookers on will say it is in your other hand , which also then you may open ; and when they see nothing there , they are greatly overtaken . how to rap a wag on the knuckles . but i will leave to speak any more of the ball , for herein i might hold you all day , and yet shall i not be able to teach you to use it , nor scarcely to understand what i mean or write concerning it : but certainly many are perswaded that it is a spirit or a fly , &c. memorandum , that alwayes the right-hand be kept open and straight , only keep the palm from view , and therefore you may end with this miracle . lay one ball upon your shoulder , another on your arm , and the third on the table : which because it is round , and will not easily lye upon the point of your knife , you must bid a stander by lay it thereon , that you mean to throw all those three balls into your mouth at once : and holding a knife as a pen in your hand , when he is laying it upon the point of your knife , you may easily with hast rap him on the fingers , for the other matter will be hard to do . chap. xxiv . of conveyance of money . the conveying of money is not much inferior to the ball , but much easier to do . the principal place to keep a piece of money is the palm of your hand , the best piece to keep is a testor ; but with exercise all will be alike , except the money be very small , and then it is to be kept betwixt the fingers , almost at the fingers end , whereas the ball is to be kept below neer to the palm . to convey money out of one of your hands into the other by legierdemain . first you must hold open your right hand , and lay therein a testor , or some big piece of money : then lay thereupon the top of your long left finger , and use words , and upon the sudden slip your right hand from your finger wherewith you held down the testor , and bending your hand a very little , you shall retain the testor still therein , and suddenly ( i say ) drawing your right hand through your left , you shall seem to have left the testor there , specially when you shut in due time your left hand . which that it may more plainly appear to be truly done , you may take a knife , and seem to knock against it , so as it shall make a great sound , but instead of knocking the piece in the left hand ( where none is ) you shall hold the point of the knife fast with the left hand , and knock against the testor held in the other hand , and it will be thought to hit against the money in the left hand . then use words , and open your hand , and when nothing is seen , it will be wondred at how the testor was removed . to convert or transubstantiate money into counters , or counters into money . another way to deceive the lookers on , is to do as before , with a testor ; and keeping a counter in the palm of the left hand secretly to seem to put the testor thereinto ; which being reteined still in the right hand , when the left hand is opened , the testor will seem to be transubstantiated into a counter . to put one testor into one hand , and another into another hand , and with words to bring them together . he that hath once attained to the facility of retaining one piece of money in in his right hand , may shew a hundred pleasant conceits by that means , and may reserve two or three as well as one . and lo then may you seem to put one piece into your left hand , and retaining it still in your right hand , you may together therewith take up another like piece , and so with words seem to bring both pieces together . to put one testor into a strangers hand , and another into your own , and to convey both into the strangers hand with words . also you may take two testors evenly set together , and put the same in stead of one testor , into a strangers hand , and then making as though you did put one testor into your left hand , with words you shall make it seem that you convey the testor in your hand , into the strangers hand : for when you open your said left hand , there shall be nothing seen ; and he opening his hand shall find two , where he thought was but one . by this device ( i say ) a hundred conceits may be shewed . how to do the same or the like feat otherwise . to keep a testor , &c. betwixt your finger , serveth specially for this and such like purposes . hold out your hand , and cause one to lay a testor upon the palm thereof , then shake the same up almost to your fingers ends , and putting your thumb upon it ; you shall easily , with a little practice , convey the edge bewixt the middle and fore-finger , whilest you proffer to put it into your other hand ( provided alwayes that the edge appear not through the fingers on the backside ) which being done , take another testor ( which you may cause a stander by to lay down ) and put them both together , either closely in stead of one into a strangers hand , or keep them still in your own : and ( after words spoken ) open your hands , and there being nothing in one , and both pieces in the other , the beholders will wonder how they came together . to throw a piece of money away , and to find it again where you list . you may , with the middle or ring-finger of the right hand , convey a testor into the palm of the same hand , and seeming to call it away , keep it still : which with confederacy will seem strange ; to wit , when you find it again , where another hath bestowed the very like piece . but these things without exercise cannot be done , and therefore i will proceed to shew things to be brought to pass by money , with less difficulty , and yet as strange as the rest : which being unknown are marvellously commended , but being known are derided , and nothing at all regarded . with words to make a groat or a testor to leap out of a pot , or to run alongst upon a table . you shall see a juggler take a groat or a testor , and throw it into a pot , or lay it in the midst of a table , and with inchanting words cause the same to leap out of the pot , or run towards him , or from him-ward alongst the table . which will seem miraculous , until you know it is done with a long black hair of a womans head , fastned to the brim of a groat , by means of a little hole driven through the same with a spanish-needle . in like sort you may use a knife , or any other small thing : but if you would have it go from you , you must have a confederate , by which means all juggling is graced and amended . to make a groat or a testor to sink through a table , and to vanish out of a handkercher very strangely . a juggler also sometimes will borrow a groat or a testor , &c. and mark it before you , and seem to put the same into the midst of a handkercher , and wind it so , as you may the better see and feel it . then will he take you the handkercher , and bid you feel whether the groat be there or nay ; and he will also require you to put the same under a candlestick , or some such thing . then will he send for a bason , and holding the same under the boord right against the candlestick , will use certain words of inchantments ; and in short space you shall hear the groat fall into the bason . this done , one takes off the candlestick , and the juggler taketh the handkercher by a tassel , and shaketh it , but the money is gone : which seemeth as strange as any feat whatsoever , but being known , the miracle is turned to a bable : for it is nothing else but to sow a groat into the corner of a handkercher , finely covered with a piece of linnen , little bigger then your groat : which corner you must convey instead of the groat delivered to you , into the middle of your handkercher ; leaving the other either in your hand or lap , which afterwards you must seem to pull through the boord , letting it fall into a bason , &c. a notable trick to transform a counter to a groat . take a groat , or some less piece of money , and grind it very thin on the one side ; and take two counters , and grind them , the one no the one side , the other on the other side : glew the smooth side of the groat to the smooth side of one of the counters , joyning them so close together as may be , specially at the edges , which may be so filed , as they shall seem to be but one piece ; to wit , one side a counter , and the other side a groat , then take a very little green wax ( for that is softest and therefore best ) and lay it so upon the smooth side of the other counter , as it doth not much discolour the groat : and so will that counter with the groat cleave together , as though they were glewed ; and being filed even with the groat and the other counter , it will seem so like a perfect entire counter , that though a stranger handle it , he shall not bewrey it ; then having a little touched your fore-finger , and the thumb of your right hand with soft wax ; take therewith this counterfeit counter and lay it down openly upon the palm of your left hand , in such sort as an auditor layeth down his counters , wringing the same hard , so as you may leave the glewed counter with the groat apparently in the palm of your left hand ; and the smooth side of the waxed counter will stick fast upon your thumb , by reason of the wax wherewith , it is smeared , and so may you hide at your pleasure . provided alwayes that you lay the waxed side downward , and the glewed side upward : then close your hand , and in or after the closing thereof turn the place , and so instead of a counter ( which they supposed to be in your hand ) you shall seem to have a groat , to the astonishment of the beholders , if it be well handled . chap. xxv . an excellent feat , to make a two-peny piece lie plain in the palm of your hand , and to be passed from thence when you list . put a little red wax ( not too thin ) upon the nail of your longest finger , then let a stranger put a tow-peny piece into the palm of your hand , and shut your fist suddenly , and convey the two-peny piece upon the wax , which with use you may so accomplish , as no man shal perceive it . then and in the mean time use * words of course , and suddenly open your hand , holding the tips of your fingers rather lower than higher than the palm of your hand , and the beholders will wonder where it is become . then shut your hand suddenly again , and lay a wager whether it be there or no ; and you may either leave it there , or take it away with you at your pleasure . this ( if it be well handled ) hath more admiration than any other feat of the hand . memorandum this may be best handled , by putting the wax upon the two-peny piece , but then must you lay it in your hand your self . to convey a testor out of ones hand that holdeth it fast . stick a little wax upon your thumb , and take a stander by by the finger , shewing him the testor , and telling him you will put the same into his hand : then wring it down hard with you waxed thumb , and using many words , look him in the face , and as soon as you perceive him to look in your face , or from your hand , suddenly take away your thumb , and close his hand , and so will it seem to him that the testor remaineth , even as if you wring a testor upon ones fore-head , it will seem to stick , when it is taken away , especially if it be wet . then cause him to hold his hand still , and with speed put it into another mans hand ( or into your own ) two testors instead of one , and use words of course , whereby you shall make not only the beholders , but the holders believe , when they open their hands , that by inchantment you have brought both together . to throw a piece of money into a deep pond , and to fetch it again from whence you list . there be a marvellous number of feats to be done with money ; but if you will work by private confederacy , as to mark a shilling , or any other thing , and throw the same into a river or deep pond , and having hid a shilling before with like marks in some other secret place ; bid some go presently and fetch it , making them believe that it is the very same which you threw into the river : the beholders will marvail much at it . and of such feats there may be done a marvellous number ; but many more by publick confederacy , whereby one may tell another how much money he hath in his purse , and a hundreth like toyes ; and all with money . to convey one shilling being in one hand into another , holding your hands abroad like a rood . evermore it is necessary to mingle some merry toyes among your grave miracles , as in this case of money , to take a shilling in each hand , and holding your arms abroad , to lay a wager that you would put them both into one hand , without b●inging them any whit neerer together . the wager being made , hold your arms abroad like a hood , and turning about with your body , lay the shilling out of one of your hands upon the table , and turning to the otherside take it up with the other hand : and so you shall win your wages . how to rap a wag on the knuckles . deliver one piece of money with the left hand to one , and to a second person another , and offer him that you would rap on the fingers the third ; for he ( though he be ungratious and subtle ) seeing the other receive money , will not lightly refuse it , and when he offereth to take it , you may rap him on the fingers with a knife , or somewhat else held in the right hand , saying that you knew by your familiar , that he meant to have kept it from you . chap. xxvi . to transform any one small thing into any other form by folding of paper . take a sheet of paper , or a handkercher , and fold or double the same , so as one side be a little longer then another : then put a counter between the two sides or leaves of the paper or handkercher , up to the middle of the top of the fold , holding the same so as it be not perceived , and lay a groat on the outside thereof , right against the counter , and fold it down to the end of the longer side : and when you unfold it again , the groat will be where the counter was , and the counter where the groat was : so as some will suppose that you have transubstantiated the money into a counter , and with this many feats may be done . the like or rather stranger than it may be done , with two papers three inches square a piece , divided by two folds into three equal parts at either side , so as each folded paper remain one inch square : then glew the backsides of the two papers together as they are folded , and not as they are open , and so shall both papers seem to be but one ; and which side soever you open , it shall appear to be the same , if you hide handsomely the bottom , as you may well do with your middle finger , so as if you have a groat in the one , and a counter in the other , you ( having shewed but one ) may be turning the paper seem to transubstantiate it . this may be best performed ; by putting it under a candlestick , or a hat , &c. and with words , * seem to do the feat . chap. xxvii . of cards , with good cautions how to avoid cosenage therein : special rules to convey and handle the cards , and the manner and order how to accomplish all difficult and strange things wrought with cards . having now bestowed some waste money among you , i will set you to cards ; by which kind of witchcraft a great number of people have juggled away not only their money , but also their lands , their health , their time , and their honesty . i dare not ( as i could ) shew the lewd juggling that cheaters practice , lest it minister some offence to the well disposed , to the simple hurt and losses , and to the wicked occasion of evil doing . but i would wish all gamesters to beware , not only with what card and dice they play , but especially with whom and where they exercise gaming . and to let dice pass ( as whereby a man may be inevitably cosened ) one that is skilful to make and use bumcards , may undo a hundred wealthy men that are given to gaming : but if he have a confederate present , either of the players or standers by , the mischief cannot be avoided . if you play among strangers , beware of him that seems simple or drunken ; for under their habit the most special coseners are presented , and while you think by their simplicity and imperfections to beguile them ( and thereof perchance are perswaded by their confederates , your very friends as you think ) you your self will be most of all overtaken . beware also of the bettors by , and lookers on , and namely of them that bet on your side : for whilest they look on your game without suspition , they discover it by signs to your adversaries , with whom they bet , and yet are their confederates . but in shewing feats , and juggling with cards the principal point consisteth in shuffling them nimbly , and alwayes keeping one certain card either in the bottom , or in some known place of the stock , four or five cards from it . hereby you shall seem to work wonders ; for it will be easie for you to see or spie one card , which though you be perceived to do , it will not be suspected , if you shuffle them well afterwards . and this note i must give you , that in reserving the bottom card , you must alwayes ( whilest you shuffle ) keep him a little before or a little behind all the cards lying underneath him , bestowing him ( i say ) either a little beyond his fellows before , right over the fore-finger , or else behind the rest , so as the little finger of the left hand may meet with it : which is the easier , the readyer , and the better way . in the beginning of your shuffling , shuffle as thick as you can , and in the end throw upon the stock the neather card ( with so many moe at the least as you would have preserved for any purpose ) a little before or behind the rest . provided always , that your fore-finger , if the pack be laid before , or the little finger , if the pack lye behinde , creep up to meet with the bottom card , and not lye betwixt the cards : and when you feel it , you may there hold it , until you have shuffled over the cards again , still leaving your kept card below . being perfect herein , you may do almost what you list with the cards . by this means what pack soever you make , though it consist of eight , twelve , or twenty cards , you may keep them still together unsevered next to the neather card , and yet shuffle them often to satisfie the curious beholders . as for example , and for brevity sake , to shew you divers feats under one . how to deliver out four aces , and to convert them into four knaves . make a pack of these eight cards ; to wit , four knaves and four aces : and although , all the eight cards must lye immediately together , yet must each knave and ace be evenly severed , and the same eight cards must lye also in the lowest place of the bunch . then shuffle them so , as alwayes at the second shuffling , or at leastwise at the end of your shuffling the said pack , and of the pack one ace may lie neathermost , or so as you may know where he goeth and lyeth : and alwayes ( i say ) let your foresaid pack with three or four card more lye unseparable together immediately upon and with that ace . then using some speech or other device , and putting your hands with the cards to the edge of the table to hide the action , let out privily a piece of the second card which is one of the knaves , holding forth the stock in both your hands , and shewing to the standers by the neather card ( which is the ace or kept card ) covering also the head or piece of the knave ( which is the next card ) with your four fingers , draw out the same knave , laying it down on the table : then shuffle again , keeping your pack whole , and so have you two aces lying together in the bottom . and therefore , to reform that disordered card , as also for a grace and countenance to that action , take of the uppermost card of the bunch , and thrust it into the midst of the cards ; and then take away the neathermost card , which is one of your said aces , and bestow him likewise . then may you begin as before , shewing another ace , and instead thereof lay down another knave : and so forth , until instead of four aces you have laid down four knaves . the beholders all this while thinking that there lye four aces on the table , are greatly abused , and will marvel at the transformation . how to tell one what card he seeth in the bottom , when the same card is suffled into the stock . when you have seen a card privily , or as though you marked it not , lay the same undermost , and shuffle the cards as before you are taught , till your card lye again below in the bottom . then shew the same to the beholders , willing them to remember it ; then shuffle the cards , or let any other shuffle them ; for you know the card already , and therefore may at any time tell them what card they saw : which * nevertheless would be done with great circumstance and shew of difficulty . another way to do the same , having your self indeed never seen the card. if you can see no card , or be suspected to have seen that which you mean to shew , then let a stander by first shuffle , and afterwards take you the cards into your hands , and ( having shewed and not seen the bottom card ) shuffle again and keep the same card as before you are taught ; and either make shift then to see it when their suspicion is past , which may be done by letting some cards fall , or else lay down all the cards in heaps , remembring where you laid your bottom card. then spie how many cards lie in some one heap , and lay the heap where your bottom card is upon that heap , and all the other heaps upon the same : and so , if there were five cards in the heap whereon you laid your card , then the same must be the sixth card , which now you may throw out , or look upon without suspicion ; and tell them the card they saw . to tell one without confederacy what card he thinketh . lay three cards on a table , a little way distant , and bid a stander by be true and not waver , but think on one of the three ; and by his eye you shall assuredly perceive which he both seeth and thinketh . and you shall do the like , if you cast down a whole pair of cards with the faces upwards , whereof there will be few or none plainly perceived , and they also coat cards . but as you cast them down sodainly , so must you take them up presently , marking both his eye and the card whereon he looketh . chap. xxviii . how to tell what card any man thinketh , how to convey the same into a kernel of a nut or cheristone , &c. and the same again into ones pocket , how to make one draw the same , or any card you list , and all under one device . take a nut , or a cheristone , and burn a hole through the side of the top of the shell , and also through the kernel ( if you will ) with a hot bodkin , or bore it with an awl , and with the eie of an needle pull out some of the kernel , so as the same may be as wide as the hole of the shell . then write the number or name of the card in a piece of fine paper one inch or half an inch in length , and half so much in breadth , and roll it up hard ; then put it into a nut , or cheristone , and close the whole with a little red wax , and rub the same with a little dust , and it will not be perceived , if the nut or cheristone be brown or old . then let your confederate think that card which you have in your nut , &c. and either convey the same nut or cheristone into some bodies pocket , or lay it in some strange place : then make one draw the same out of the stock held in your hand , which by use you may well do . but say not ; i will make you perforce draw such a card : but require some stander by to draw a card , saying that it skils not what card he draw . and if your hand serve you to use the cards well , you shall preferr unto him , and he shall receive ( even though he snatch at another ) the very card which you kept , and your confederate thought , and it is written in the nut , and hidden in the pocket , &c. you must ( while you hold the stock in your hands , toffing the cards to and fro ) remember alwayes to keep your card in your eyes , and not to lose the sight thereof . which feat , till you be perfect in , you may have the same privily marked ; and when you perceive his hand ready to draw , put it a little out towards his hand , nimbly turning over the cards , as though you numbred them , holding the same more loose and open than the rest , in no wise suffering him to draw any other ; which if he should do , you must let three or four fall , that you may begin again . this will seem most strange , if your said paper be inclosed in a button , and by confederacy sowed upon the doublet or coat of any body . this trick they commonly end with a nut full of ink , in which case some wag or unhappy boy is to be required to think a card , and having so done , let the nut be delivered him to crack , which he will not refuse to do , if he have seen the other feat played before . chap. xxix . of fast or loose ; how to knit a hard knot upon a handkercher , and to undo the same with words . the aegyptians juggling witchcraft or sortilegie standeth much in fast or loose , whereof though i have written somewhat generally already , yet having such opportunity , i will here shew some of their particular feats ; not treating of their common tricks which is so tedious , nor of their fortune-telling which is so impious ; and yet both of them meer cosenage . make one plain loose knot , with the two corner ends of a handkercher , and seeming to draw the same very hard , hold fast the body of the said handkercher ( neer to the knot ) with your hand , pulling the contrary end with the left hand , which is the corner of that which you hold . then close up handsomely the knot , which will be yet somewhat loose , and pull the handkercher so with your right hand , as the left hand end may be neer to the knot : then will it seem a true and a firm knot . and to make it appear more assuredly to be so indeed , lest a stranger pull at the end which you hold in your left hand , whilest you hold fast the other in your right hand : and then holding the knot with your fore-finger and thumb , and the neather part of your handkercher with your other fingers , as you hold a bridle ; when you would with one hand slip up the knot and lengthen your reins . this done , turn your handkercher over the knot with the left hand , in doing whereof you must suddenly slip out the end or corner , putting up the knot of your handkercher with your fore-finger and thumb , as you would put up the foresaid knot of your bridle . then deliver the same ( covered and wrapt in the midst of your handkercher ) to one , to hold fast , and so after some words used , and wagers layed , take the handkercher , and shake it , and it will be loose . a notable feat of fast and loose ; namely , to pull three bead stones from off a cord , while you hold fast the ends thereef , without removing of your hand . take two little whipcords of two-foot long a plece , double them equally so as there my appear four ends . then take three great bead-stones , the hole of one of them being bigger than the rest ; and put one bead-stone upon the eye or bowt of the one cord , and another on the other cord. then take the stone with the greatest hole , and let both the bowts be hidden therein : which may be the better done , if you put the eye of the one into the eye or bowt of the other . then pull the middle bead upon the same , being doubled over his fellow , and so will the beads seem to be put over the two cords without partition : for holding fast in each hand the two ends of the two cords , you may toss them as you list , and make it seem manifest to the beholders , which may not see how you have done it , that the bead-stones are put upon the two cords without any fraud . then must you seem to add more effectual binding of those bead-stones to the string , and make one half of a knot with one of the ends of each side ; which is for no other purpose , but that when the bead-stones be taken away , the cords may be seen in the case which the beholders suppose them to be in before : for when you have made your half knot ( which in any wise you may not double to make a perfect knot ) you must deliver into the hands of some standers by those two cords ; namely , two ends evenly set in one hand , and two in the other , and then with a wager , &c. begin to pull off your bead-stones , &c. which if you handle nimbly , and in the end cause him to pull his two ends , the two cords will shew to be placed plainly , and the bead-stones to have come through the cords . but these things are so hard and long to be described , that i will leave them , whereas i could shew great variety . chap. xxx . juggling knacks by confederacy , and how to know whether one cast cross or pile by the ringing . lay a wager with your confederate ( who must seem simple , or obstinately opposed against you ) that standing behind a door , you will ( by the sound or ringing of the money ) tell him whether he cast cross or pile : so as when you are gone , and he hath filliped the money before the witnesses who are to be cosened , he must say , what is it if be cross ; or what if , if it be pile : or some other such sign , as as you are agreed upon , and so you need not fail to guess rightly . by this means ( if you have any invention ) you may seem to do a hundreth miracles , and to discover the secrets of a mans thoughts , or words spoken a far off . to make a shoal of goslings draw a timber-log . to make a shoal of goslings , or ( as they say ) a gaggle of geese to seem to draw a timber-log , is done by that very means that is used , when a cat doth draw a fool through a pond or river : but handled somewhat further off from the beholders . to make a pot or any such thing standing fast on the cupboard , to fall down thencs by vertue of words . let a cupboard be so placed , as your confederate may hold a black thred without in the court , behind some window of that room ; and at a certain loud word spoken by you , he may pull the same thred , being wound about the pot , &c. and this was the feat of eleazer , which josephus reporteth to be such a miracle . to make one dance naked . make a poor boy confederate with you , so as after charms , &c. spoken by you , he uncloth himself , and stand naked , seeming ( whilest he undresseth him ) to shake , stamp , and cry , stil hastening to be uncloathed , till he be stark naked ; or if you can procure none to go so far , let him only begin to stamp and shake , &c. and to uncloath him , and then you may ( for the reverence of the company ) seem to release him . to transform or alter the colour of ones cap or hat. take a confederates hat , and use certain * words over it , and deliver it to him again , and let him seem to be wroth , and cast it back to you again , affirming that his was a good new black hat , but this is an old blew hat , &c. and then you may seem to counter-charm it , and re-deliver it , to his satisfaction . how to tell where a stollen horse is become . by means of confederacy , steven tailor , and one pope abused divers countrey people . for stephen tailor would hide away his neighbours horses , &c. and send them to pope ( whom he before had told where they were ) promising to send the parties unto him , whom he described and made known by divers signs : so as this pope would tell them at their first entrance unto the door . wherefore they came , and would say that their horses were stollen , but the thief should be forced to bring back the horses , &c. and leave them within one mile south and by west , &c. of his house , even as the plot was laid , and the pack made before by stephen and him . this pope is said of some to be a witch , of others he is accounted a conjurer ; but commonly called a wise man , which is all one with soothsayer or witch . chap. xxxi . boxes to alter one grain into another , or to consume the grain or corn to nothing . there be divers juggling boxes with false bottoms , wherein many false feats are wrought . first they have a box covered or rather footed alike at each end , the bottom of the one end being no deeper than as it may contain one lane of corn or pepper glewed thereupon . then use they to put into the hollow end thereof some other kind of grain , ground or unground ; then do they cover it , and put it under a hat or candlestick : and either in putting it thereinto , or pulling it thence , they turn the box , and open the contrary end , wherein is shewed a contrary grain : or else they shew the glewed end first ( which end they suddenly thrust into a boll or bag or such grain as is glewed already thereupon ) and secondly the empty box. how to convey ( with words or charme ) the corn contained in one box into another . there is another box fashioned like a bell , whereinto they do put so much , and such corn or spice as the aforesaid hollow box can contain . then they stop or cover the same with a piece of leather , as broad as a testor , which being thrust up hard towards the middle part or waste of the said bell will stick fast , and bear up the corn. and if the edge of the leather be wet , it will hold the better . then take they the other box dipped ( as is aforesaid ) in corn , and set down the same upon the table , the empty end upward , saying that they will convey the grain therein into the other box or bell : which being set down somewhat hard upon the table , the leather and the corn therein will fall down , so as the said bell being taken up from the table , you shall see the corn lying thereon , and the stopple will be hidden therewith , and covered ; and when you uncover the other box , nothing shall remain therein . but presently the corn must be swept down with one hand into the other , or into your lap or hat . many feats may be done with this box , as to put therein a toad , affirming the same to have been so turned from corn , &c. and then many beholders will suppose the same to be the jugglers devil , whereby his feats and miracles are wrought . but in truth , there is more cunning witchcraft used in transferring of corn after this sort , than is in the transferring of one mans corn in the grass into another mans field : which the law of the twelve tables doth so forcibly condemn ; for the one is a cosening sleight , the other is a false lie . of another box to convert wheat into flower with words , &c. there is another box usual among jugglers , with a bottom in the middle thereof , made for the like purposes . one other also like a tun , wherein is shewed great variety of stuffe , as well of liquors as spices , and all by means of another little tun within the same , wherein and whereon liquor and spices are shewed . but this would ask too long a time of description . of divert petty juggling knacks . there are many other beggerly feats able to beguile the simple , as to make an oat stir by spitting thereon , as though it came to pass by words . item to deliver meal , pepper , ginger , or any powder out of the mouth after the eating of bread , &c. which is done by retaining any of those things stuffed in a little paper or bladder conveyed into your mouth , and grinding the same with your teeth . item , a rish through a piece of a trencher , having three holes , and at the one side the rish appearing out in the second , at the other side in the third hole , by reason of a hollow place made betwixt them both , so as the sleight consisteth in turning the piece of trencher . chap. xxxii . to burn a thred , and to make it whole again with the ashes thereof . it is not one of the worst feats to burn a thred handsomly , and to make it whole again ; the order whereof is this . take two threds , or small laces , of one foot in length a piece : roll up one of them round , which will be then of the quanity of a pease , bestow the same between your left fore-finger and your thumb . then take the other thred , and hold it forth at length , betwixt the fore-finger and thumb of each hand , holding all your fingers daintily , as young gentlewomen are taught to take up a morsel of meat . then let one cut asunder the same thred in the middle . when that is done , put the tops of your two thumbs together , and so shall you with less suspition receive the peice of thred which you hold in your right hand into your left , without opening of your left finger and thumb ; then holding these two pieces as you did the same before it was cut , let those two be cut also asunder in the midst , and they conveyed again as before , until they be cut very short , and then roll all those ends together , and keep that ball of small threds before the other in your left hand , and with a knife thrust out the same with a candle , where you may hold it until the said ball of short threds be burnt to ashes . then pull back the knife with your right hand , and leave the ashes with the other ball betwixt the fore-finger and thumb of your left hand , and with the two thumbs and two fore-fingers together seem to take pains to frot and rub the ashes , until your thred be renewed , and draw out that thred at length which you kept all this while betwixt your left finger and thumb . this is not inferiour to any jugglers feat if it be well handled ; for if you have legierdemain to bestow the same ball of thred , and to change it from place to place betwixt your other fingers ( as may easily be done ) then will it seem very strange . to cut a lace asunder in the midst , and to make it whole again . by a device not much unlike to this , you may seem to cut asunder any lace that hangeth about ones neck , or any point , girdle , or garter , &c. and with witchcraft or conjuration to make it whole and closed together again . for the accomplishment whereof , provide ( if you can ) a piece of the lace , &c. which you mean to cut , or at the least a pattern like the same , one inch and a half long , ( and keeping it double privily in your left hand , betwixt some of your fingers neer to the tips thereof ) take the other lace which you mean to cut , still hanging about ones neck , and draw down your said left hand to the bought thereof ; and putting your own piece a little before the other ( the end or rather middle whereof you must hide betwixt your fore-finger and thumb ) making the eye or bought , which shall be seen , of your own pattern , let some stander by cut the same asunder , and it will be surely thought that the other lace is cut ; which with words and frotting , &c. you shall seem to renew and make whole again . this , if it be well handled , will seem miraculous . how to pull laces innumerable out of your mouth , of what colour or length you list , and never any thing seen to be therein . as for pulling laces out of the mouth , it is somewhat a stale jest , whereby jugglers gain money among maids , selling lace by the yard , putting into their mouths one round bottom as fast as they pull out another , and at the just end of every yard they tie a knot , so as the same resteth upon their teeth ; then cut they off the same , and so the beholders are double and treble deceived , seeing as much lace as will be contained in a hat , and the same of what colour you list to name , to be drawn by so even yards out of his mouth , and yet the juggler to talk as though there were nothing at all in his mouth . chap. xxxiii . how to make a book , wherein you shall shew every leaf therein to be white , black , blew red , yellow , green , &c. there are a thousand jugglings , which i am loth to spend time to describe , whereof some be common , and some rare , and yet nothing else but deceit , cosenage , or confederacy : whereby you may plainly see the art to be a kind of witchcraft . i will end therefore with one devide , which is not common , but was specially used by claruis , whom though i never saw to exercise the feat , yet am i sure i conceive aright of that invention . he had ( they say ) a book , whereof he would make you think first , that every leaf was clean white paper ; then by vertue of words he would shew you every leaf to be painted with birds , then with beasts , then with serpents , then with angels , &c. the device thereof is this . make a book seven inches long , and five inches broad , or according to that proportion ; and let there be . leaves ; to wit , seven times seven contained therein , so as you may out upon the edge of each leaf six notches , each notch in depth half a quarter of an inch , and one inch distant . paint every fourteenth and fifteenth page ( which is the end of every sixt leaf , and the beginning of every seventh ) with like colour or one kinde of picture . cut off with a pair of sheers every notch of the first leaf , leaving only one inch of paper in the uppermost place uncut , which will remain almost half a quarter of an inch higher than any part of that leaf . leave another like inch in the second place of the second leaf , clipping away one inch of paper in the highest place immediately above it , and all the notches below the same , and so orderly to the third , fourth , &c. so as there shall rest upon each leaf one only inch of paper above the rest . one high uncut inch of paper must answer to the first , directly , in every seventh leaf of the book ; so as when you have cut the first seven leaves , in such sort as i first described , you are to begin in the self same order at the eight leaf , descending in such wise in the cutting of seven other leaves , and so again at the fifteenth , to , &c. until you have passed through every leaf , all the thickness of your book . now you shall understand , that after the first seven leaves , every seventh leaf in the book is to be painted , saving one seven leaves , which must remain white . howbeit , you must observe , that at each bumleaf or high inch of paper , seven leaves distant , opposite one directly and lineally against the other , through the thickness of the book , the same page with the page precedent so to be painted with the like colour or picture , and so must you pass through the book with seven several sorts of colours or pictures ; so as , when you shall rest your thumb upon any of those bumleaves , or high inches , and open the book , you shall see in each page one colour or picture throughout the book ; in another row , another colour , &c. to make that matter more plain unto you , let this be description hereof . hold the book with your left hand , and ( betwixt your fore-finger and thumb of your right hand ) slip over the book in what place you list , and your thumb will alwayes rest at the seventh leaf ; to wit , at the bumleaf or high inch of paper from whence when your book is strained , it will fall or slip to the next , &c. which when you hold fast , and open the book , the beholders seeing each leaf to have one colour or picture with so many varieties , all passing continually and directly through the whole book , will suppose that with words you can discolor the leaves at your pleasure . but because perhaps you will hardly conceive hereof by this description , you shall ( if you be disposed ) see or buy for a small value the like book , at the shop of w. brome in pauls-churchyard , for your further instruction . * there are certain feats of activity , which beautifie this art exceedingly : howbeit even in these , some are true , and some are counterfeit , to wit , some done by practice , and some by confederacy . * there are likewise divers feats , arithmetical and geometrical : for them read gemma phrysius , and record , &c. which being exercised by jugglers , add credit to their art. * there are also ( besides them which i have set down in this title of hartumim ) sundry strange experiments reported by pliny , albert , joh. bap. port. neap. and thomas lupton , whereof some are true , and some false , which being known to jannes and jambres , or else to our jugglers , their occupation is the more magnified , and they thereby more reverenced . here is place to discover the particular knaveries of casting of lots , and drawing of cuts ( as they term it ) whereby many cosenages are wrought : so as i dare not teach the sundry devices thereof , lest the ungodly make a practice of it in the common-wealth , where many things are decided by those means , which being honestly meant may be lawfully used . but i have said already somewhat hereof in general , and therefore also the rather have suppressed the particularities , which ( in truth ) are meer juggling knacks : whereof i could discover a great number . chap. xxxiv . desperate or dangerous juggling-knacks , wherein the simple are made to think , that a silly juggler with words can hurt and help , kill and revive any creature at his pleasure : and first to kill any kind of pullen , and to give it life again . take a hen , a chick , or a capon , and thrust a nail or a fine sharp pointed knife through the midst of the head thereof , the edge towards the bill , so as it may seem impossible for her to escape death : * then use words , and pulling out the knife , lay oats before her , &c. and she will eat and live , being nothing at all grieved or hurt with the wound ; because the brain lyeth so farre behind in the head as it is not touched , though you thrust your knife between the combe and it , and after you have done this , you may convert your speech and actions to the grievous wounding and present recovering of your own self . to eat a knife , and to fetch it out of any other place . take a knife , and contain the same within your two hands , so as no part be seen there of but a little of the point , which you must so bite at the first , as noise may be made therewith . then seem to put a great part thereof into your mouth , and letting your hand slip down , there will appear to have been more in your mouth then is possible to be contained therein . then send for drink , or use some other delay , until you have let the said knife slip into your lap , holding both your fists close together as before , and then raise them so from the edge of the table where you sit ( for from thence the knife may most privily slip down into your lap ) and instead of biting the knife , knable a little upon your nail , and then seem to thrust the knife into your mouth , opening the hand next unto it , and thrust up the other , so as it may appear to the standers by , that you have delivered your hands thereof , and trust it into your mouth ; then call for drink , after countenance made of pricking and danger , &c. lastly , put your hand into your lap , and taking that knife in your hand , you may seem to bring it out from behind you , or from whence you list . * but if you have another like knife and a confederate , you may do twenty notable wonders hereby ; as to send a stander by into some garden or orchard , describing to him some tree or herb , under which it sticketh ; or else some strangers sheath or pocket , &c. to thrust a bodkin into your head without hurt . take a bodkin so made , as the haft being hollow , the blade thereof may slip thereinto assoon as you hold the point upward ; and set the same to your forehead , and seem to thrust it into your head , and so ( with a little sponge in your hand ) you may bring out blood or wine , making the beholders think the blood or the wine ( whereof you may say you have drunk very much ) runneth out of your fore-head . then , after countenance of pain and greif , pull away your hand suddenly , holding the point downward ; and it will fall so out , as it will seem never to have been thrust into the haft ; but immediately thrust that bodkin into your lap or pocket , and pull out another plain bodkin like the same , saving in that conceit . to thrust a bodkin through your tongue , and a knife through your arm ; a pitiful sight , without hurt or danger . make a bodkin , the blade thereof being sundred in the middle , so as the one part be not near to the other almost by three quarters of an inch , each part being kept asunder with one small bought or crooked piece of iron of the fashion described hereafter in place convenient . then thrust your tongue betwixt the foresaid space ; to wit , into the bought left in the bodkin blade , thrusting the said bought behind your teeth , and biting the same : and then it shall seem to stick so fast in and through your tongue , that one can hardly pull it out . * also the very like may be done with a knife so made , and put upon your arm ; and the wound will appear the more terrible , if a little blood be poured thereupon . to thrust a piece of lead into one eye , and to drive it about ( with a stick ) between the skin and flesh of the fore-head , until it be brought to the other eye , and there thrust out . put a piece of lead into one of the neather lids of your eye , as big as a tag of a point , but not so long ( which you may do without danger ) and with a little juggling stick ( one end thereof being hollow ) seem to thrust the like piece of lead under the other eye-lid ; but convey the same indeed into the hollowness of the stick ; the stopple or peg thereof may be privily kept in your hand until this feat be done . then seem to drive the said piece of lead , with the hollow end of the said stick , from the same eye : and so with the end of the said stick , being brought along upon your forehead to the other eye , you may thrust out the piece of lead , which before you had put thereinto , to the admiration of the beholders : * some eat the lead , and then shove it out of the eye : and some put put it into both , but the first is best . to cut half your nose asunder , and to heal it again presently without any salve . take a knife having a round hollow gap in the middle , and lay it upon your nose , and so shall you seem to have cut your nose half asunder . provided alwayes , that in all these you have another like knife without a gap , to be shewed upon the pulling out of the same , and words of inchantment to speak , blood also to bewray the wound and nimble conveyance . to put a ring through your cheek . there is another old knack , which seemeth dangerous to the cheek : for the accomplishing whereof you must have two rings of like colour and quantity : the one filed asunder , so as you may thrust it upon your cheek ; the other must be whole and conveyed upon a stick , holding your hand thereupon in the middle of the stick , delivering each end of the same stick to be holden fast by a stander by . then conveying the same cleanly into your hand , or ( for lack of good conveyance ) into your lap or pocket , pull away your hand from the stick : and in pulling it away , whirle about the ring , and so will it be thought that you have put thereon the ring which was in your cheek . to cut off ones head , and to lay it in a platter , &c , which the jugglers call the decollation of john baptist . to shew a most notable execution by this art , you must cause a boord , a cloth , and a platter to be purposely made , and in each of them holes fit for a bodies neck . the boord must be made of two planks , the longer and broader the better : there must be left within half a yard of the end of each plank half a hole ; so as both the planks being thrust together , there may remain two holes , like to the holes in a pair of stocks ; there must be made likewise a hole in the table-cloth or carpet . a platter also must be set directly over or upon one of them , having a hole in the middle thereof , of the like quantity , and also a piece cut out of the same , so big as his neck , through which his head may be conveyed into the midst of the platter ; and then sitting or kneeling under the boord , let the head only remain upon the boord in the same . then ( to make the sight more dreadful ) put a little brimstone into a chasing-dish of coals , setting it before the head of the boy , who must gasp two or three times , so as the smoke enter a little into his nostrils and mouth ( which is hot unwholesome ) and the head presently will appear stark dead , if the boy set his countenance accordingly ; and if a little blood be sprinkled on his face , the sight will be the stranger . this is commonly practised with a boy instructed for that purpose , who being familiar and conversant with the company , may be known as well by his face , as by his apparel . in the other end of the table , where the like hole is made , another boy of the bigness of the known boy must be placed , having upon him his usual apparel ; he must lean or lie upon the boord , and must put his head under the boord through the said hole , so as his body shall seem to lie on the one end of the boord , and his head shall lie in a platter on the other end . there are other things which might be performed in this action , the more to astonish the beholders , which because they offer long descriptions , i omit ; as to put about his neck a little dough kneaded with bullocks blood , which being cold will appear like dead flesh ; and being pricked with a sharp round hollow quill , will bleed , and seem very strange , &c. * many rules are to be observed herein , as to have the table-cloth so long and wide as it may almost touch the ground . * not to suffer the company to stay too long in the place , &c. to thrust a dagger or bodkin into your guts very strangely , and to recover immediately . another miracle may be shewed touching counterfeit executions ; namely , that with a bodkin or dagger you shall seem to kill your self , or at the least make an unrecoverable wound in your belly : as ( in truth ) not long since a juggler caused himself to be killed at a tavern in cheapside , from whence he presently went into pauls-churchyard and dyed . which misfortune fell upon him through his own folly , as being then drunken , and having forgotten his plate , which he should have had for his defence . the device is this . you must prepare a paste-boord to be made according to the fashion of your belly and brest : the same must by a painter be coloured cunningly , not only like to your flesh , but with paps , navil , hair , &c. so as the same ( being handsomely trussed unto you ) may shew to be your natural belly . then next to your true belly you may put a linnen cloth , and thereupon a double plate ( which the juggler that killed himself forgot , or wilfully omitted ) over and upon the which you may place the false belly . provided alwayes , that betwixt the plate and the false belly you place a gut or bladder of blood , which blood must be of a calf or of a sheep ; but in no wise of an ox or a cow , for that will be too thick . then thrust , or cause to be thrust into your brest a round bodkin , or the point of a dagger , so far as it may peirce through your gut or bladder : which being pulled out again , the said blood will spin or spirt out a good distance from you , especially if you strain your body to swell , and thrust therewith against the plate . you must ever remember to use ( with words , countenance and gesture ) such a grace , as may give a grace to the action , and move admiration in the beholders . to draw a cord through your nose , mouth , or hand , so sensible as is wonderful to see . there is another juggling knack , which they call the bridle , being made of two elder-sticks , through the hollowness thereof is placed a cord , the same being put on the nose like a pair of tongs or pinsers ; and the cord , which goeth round about the same , being drawn to and fro , the beholders will think the cord to go through your nose very dangerously . the knots at the end of the cord , which do stay the same from being drawn out of the stick , may not be put out at the very top ( for that must be stopped up ) but half an inch beneath each end : and so i say , when it is pulled , it will seem to pass through the nose ; and then may you take a knife , and seem to cut the cord asunder , and pull the bridle from your nose . the conclusion , wherein the reader is referred to certain patterns of instruments wherewith divers feats here specified are to be executed . herein i might wade infinitely , but i hope it sufficeth , that i have delivered unto you the principles , and also the principal feats belonging to this art of juggling , so as any man conceiving throughly hereof may not only do all these things , but also may devise other as strange , and vary every of these devices into other forms as he can best conceive . and so long as the power of almighty god is not transported to the juggler , nor offence ministred by his uncomely speech and behaviour , but the action performed in pastime , to the delight of the beholders , so as alwayes the juggler confess in the end that these are no supernatural actions , but devices of men , and nimble conveyances , let all such curious conceited men as cannot afford their neighbours any comfort or commodity , but such as pleaseth their melancholick dispositions , say what they list ; for this will not be only found among indifferent actions , but such as greatly advance the power and glory of god , discovering their pride and falsehood that take upon them to work miracles , and to be the mighty power of god , as james and jambres , and also simon magus did . if any man doubt of these things , as whether they be not as strange to behold as i have reported , or think with bodin , that these matters are performed by familiars or devils ; let him go into s. martins , and enquire for one john cautares ( a french man by birth , in conversation an honest-man ) and he will shew as much and as strange actions as these , who getteth not his living hereby , but laboureth for the same with the sweat of his brows , and nevertheless hath the best hand and conveyance ( i think ) of any man that liveth this day . neither do i speak ( as they say ) without book herein . for if time , place , and occasion serve , i can shew so much herein , that i am sure bodin , spinaeus , and vairus , would swear i were a witch , and had a familiar devil at commandement . but truly my study and travel herein hath only been employed to the end i might prove them fools , and find out the fraud of them that make them fools , as whereby they may become wiser , and god may have that which to him belongeth . and because the manner of these juggling conveyances is not easily conceived by discourse of words ; i have caused to be set down divers forms of instruments used in this art ; which may serve for patterns to them that would throughly see the secrets thereof , and make them for their own private practices , to try the event of such devices , as in this tract of legierdemain are shewed . where note , that you shall find every instrument that is most necessarily occupied in the working of these strange feats , to bear the just and true number of the page , where the use hereof is in ample words declared . now will i proceed with another cosening point of witchcraft , apt for the place , necessary for the time , and in mine opinion meet to be discovered , or at the least to be defaced among deceitful arts. and because many are abused hereby to their utter undoing , for that it hath had passage under the protection of learning , whereby they pretend to accomplish their works , it hath gone freely without general controlment through all ages , nations , and people . here follow patterns of certain instruments to be used in the former juggling knacks . depiction of bead-stones and a bridle to pull three bead-stones from off a cord , while you hold fast the ends thereof , without removing of your hand . to draw a cord through your nose , mouth or hand , which is called the bridle . to be instructed in the right use of the said bead-stones , read pag. . & . as for the bridle , read pag. . to thrust a bodkin into your head , and through your tongue , &c. three bodkins the hithermost is the bodkin with the bowt , the middlemost is the bodkin with the hollow haft ; the furthermost is the plain bodkin serving for shew . to be instructed and taught in the right use and ready practice of these bodkins , read pag. . to thrust a knife through your arm , and to cut half your nose asunder , &c. three knives the middlemost knife is to serve for shew ; the other two be the knives of device . to be ready in the use and perfect practice of these knives here portrayed , see pag. . to cut off ones head , and to lay it in a platter , which the jugglers call the decollation of john baptist . depiction of props for magic trick the form of the plancks , &c. the order of the action , as it is to be shewed . what order is to be observed for the practising hereof with great admiration , read pag. , . book xiv . chap. i. of the art of alchymistry , of their words of art and devices to blear mens eyes , and to procure credit to their profession . here i thought it not impertinent to say somewhat of the art or rather the craft of alchymistry , otherwise called multiplication ; which chaucer , of all other men , most lively deciphereth . in the bowels hereof doth both witchcraft and conjuration lie hidden , as whereby some cosen others , and some are cosened themselves . for by this mystery ( as it is said in the chanons mans prologue ) they take upon them to turn upside down , all the earth between southwark and canterbury town , and to pave it all of silver and gold , &c. but ever they lack of their conclusion , and to much folk they do illusion . for their stuffe slides away so fast , that it makes them beggers at the last , and by this craft they do never win , but make their purse empty , and their wits thin . and because the practicers hereof would be thought wise , learned , cunning , and their crafts masters , they have devised words of art , sentences , and epithets obscure , and confections so innumerable ( which are also compounded of strange and rare simples ) as confound the capacities of them that are either set on work herein , or be brought to behold or expect their conclusions . for what plain man would not believe , that they are learned and jolly fellows , that have in such readiness so many mystical terms of art : as ( for a taste ) their subliming , amalgaming , englutting , imbibing , incorporating , cementing , retrination , terminations , mollifications , and indurations of bodies , matters combust and coagular , ingots , tests , &c. or who is able to conceive , ( by reason of the abrupt confusion , contrariety , and multitudes of drugs , simples , and confections ) the operation and mystery of their stuffe and workmanship ! for these things and many more , are of necessity to be prepared and used in the execution of this indeavour ; namely orpiment , sublimed mercury , iron squames , mercury crude , groundly large , bole armoniack , verdigreece , horace , boles , gall , arsenick , sal armoniack , brimstone , salt , paper , burnt bones , unslaked lime , clay , salt-peter , vitriol , saltartre , alcalie , sal preparat , clay made with horse-dung , mans-hair , oil of tartre , allum , glass , wort , yest , argol , refagor , gleir of an eye , powders , ashes , dung , piss , &c. then have they waters corrosive and lincal , waters of albification , and water ru●ifying , &c. also oils , ablutions , and metals fusible . also their lamps , their urinals , discensories , sublimatories , alembecks , viols , crossets , cucurbits , stillatories , and their furnace of calcination : also their soft and subtle fires , some of wood , some of coal , composed specially of beech , &c. and because they will not seem to want any point of cosenage to astonish the simple , or to move admiration to their enterprizes , they have ( as they affirm ) four spirits to work withal ; whereof the first is orpiment ; the second , quick-silver ; the third , sal-armoniack ; the fourth , brimstone . then have they seven celestial bodies ; namely , sol , luna , mars , mercury , saturn , jupiter , and venus ; to whom they apply seven terrestrial bodies ; to wit , gold , silver , iron , quick-silver , lead , tin , and copper , attributing unto these the operation of the other ; specially if the terrestrial bodies be qualified , tempered , and wrought in the hour and day according to the feats of the celestial bodies , with more like vanity . chap. ii. the alchymisters drift ; the chanons yeomans tale ; of alchymistical stones and waters . now you must understand that the end and drift of all their works , is , to attain unto the composition of the philosophers stone , called all●er , and to the stone called titanus ; and to magnatia , which is a water made of the four elements , which ( they say ) the philosophers are sworn neither to discover nor to write of . and by these they mortifie quicksilver , and make it malleable and to hold touch : hereby also they convert any other metal ( but specially copper ) into gold. this science ( forsooth ) is the secret of secrets : even as solomon's conjuration is said among the conjurers to be so likewise . and thus , when they chance to meet with young men , or simple people , they boast and brag , and say with simon magus , that they can work miracles , and bring mighty things to pass . in which respect chaucer truly hereof saith : each man is as wise as solomon , when they are together everichone : but he that seems wisest , is most fool in preef , and he that is truest , is a very theef . they seem friendly to them that know nought ; but they are fiendly both in word and thought , yet many men ride and seek their acquaintance , not knowing of their false governance . he also saith , and experience verifieth his assertion , that they look ill favouredly , and are alwayes beggerly attired : his words are these : those fellows look ill favouredly , and are alwayes tired beggerly , so as by smelling and thredbare aray , these folk are known and discerned alway . but so long as they have a sheet to wrap them in by night , or a rag to hang about them in the day-light , they will it spend in this craft , they cannot stint tell nothing be laft . here one may learn if he have ought , to multiply and bring his good to nought . but if a man ask them privily , why they are cloathed so unthriftily , they will round him in the ear and say , if they espied were , men would them slay , and all because of this noble science : lo thus these folk betraien innocence . the tale of the chanons yeoman published by chaucer , doth make ( by way of example ) a perfect demonstration of the art of alchymistry or multiplication : the effect whereof is this . a chanon being an alchymister or cosener , espied a covetous priest , whose purse he knew to be well lined , whom he assaulted with flattery and subtle speech , two principal points belonging to this art. at the length he borrowed money of the priest , which is the third part of the art , without which the professors can do no good , nor indure in good estate . then he at his day repayed the money , which is the most difficult point in this art , and a rare experiment . finally , to requite the priests courtesie , he promised unto him such instructions , as whereby with expedition he should become infinitely rich , and all through this art of multiplication . and this is the most common point in this science ; for herein they must be skilful before they can be famous , or attain to any credit . the priest disliked not his proffer , specially because it tended to his profit , and embraced his courtesie . then the chanon willed him forthwith to send for three ounces of quick-silver , which he said he would transubstantiate ( by his art ) into perfect silver . the priest thought that a man of his profession could not dissemble , and therefore with great joy and hope accomplished his request . and now ( forsooth ) goeth this jolly alchymist about his business and work of multiplication , and causeth the priest to make a fire of coals , in the bottom whereof he placeth a croslet ; and pretending only to help the priest to lay the coals handsomly , he foisteth into the middle ward or lane of coals , a beechen coal , within the which was conveyed an ingot of perfect silver ; which ( when the coal was consumed ) slipt down into the croslet , that was ( i say ) directly under it . the priest perceived not the fraud , but received the ingot of silver , and was not a little joyful to see such certain success proceed from his own handy work wherein could be no fraud ( as he surely conceived ) and therefore very willingly gave the chanon forty pounds for the receipt of this experiment , who for that sum of money taught him a lesson in alchymistry , but he never returned to hear repetitions , or to see how he profitted . chap. iii. of a yeoman of the countrey cosened by an alchymist . i could cite many alchymistical cosenages wrought by doctor burcot , feates , and such other ; but i will pass them over , and only repeat three experiments of that art ; the one practised upon an honest yeoman in the county of kent , the other upon a mighty prince , the third upon a covetous priest . and first touching the yeoman , he was overtaken and used in manner and form following , by a notable cosening varlet , who professed alchymistry , juggling , witchcraft , and conjuration : and by means of his companions and confederates discussed the simplicity and ability of the said yeoman , and found out his estate and humour to be convenient in this purpose ; and finally came a woing ( as they say ) to his daughter , to whom he made love cunningly in words , though his purpose tended to another matter . and among other illusions and tales concerning his own commendation , for wealth , parentage , inheritance , allyance , activity , learning , pregnancy , and cunning , he boasted of his knowledge and experience in alchymistry , making the simple man beleive that he could multiply , and of one angel make two or three . which seemed strange to the poor man , insomuch as he became willing enough to see that conclusion : whereby the alchymister had more hope and comfort to attain his desire , than if his daughter had yielded to have marryed him . to be short , he in the presence of the said yeoman , did include within a little ball of virgin-wax , a couple of angels ; and after certain ceremonies and conjuring words he seemed to deliver the same unto him : but in truth ( through legierdemain ) he conveyed into the yeomans hand another ball of the same scantling , wherein were inclosed many more angels than were in the ball which he thought he had received . now ( forsooth ) the alchymister bad him lay up the same ball of wax , and also use certain ceremonies ( which i thought good here to omit . ) and after certain dayes , hours , and minutes , they returned together , according to the appointment , and found great gains by the multiplication of the angels . insomuch as he , being a plain man , was hereby perswaded , that he should not only have a rare and notable good son-in-law , but a companion that might help to adde unto his wealth much treasure , and to his estate great fortune and felicity . and to increase this opinion in him , as also to win his further favour ; but specially to bring his cunning alchymistry , or rather his lewd purpose to pass , he told him that it were folly to multiply a pound of gold , when as easily they might multiply a million : and therefore counselled him to produce all the money he had , or could borrow of his neighbours and friends ; and did put him out of doubt , that he would multiply the same , and redouble it exceedingly , even as he saw by experience how he dealt with the small summ before his face . this yeoman in hope of gains and preferment , &c. consented to this sweet motion , and brought out and laid before his feet , not the one half of his goods , but all that he had , or could make or borrow any manner of way . then this juggling alchymister , having obtained his purpose , folded the same in a ball , in quantity far bigger than the other , and conveying the same into his bosom or pocket , delivered another ball ( as before ) of the like quantity unto the yeoman , to be reserved and safely kept in his chest ; whereof ( because the matter was of importance ) either of them must have a key , and a several lock , that no interruption might be made to the ceremony , nor abuse by either of them , in defrauding each other . now ( forsooth ) these circumstances and ceremonies being ended , and the alchymisters purpose thereby performed ; he told the yeoman that ( untill a certain day and hour limited to return ) either of them might imploy themselves about their business and necessary affairs ; the yeoman to the plough , and he to the city of london , and in the mean time the gold should multiply , &c. but the alchymister ( belike ) having other matters of more importance came not just at the hour appointed , nor yet at the day , nor within the year : so as although it were somewhat against the yeomans conscience to violate his promise , or break the league ; yet partly by the longing he had to see , and partly the desire he had to enjoy the fruit of that excellent experiment , having ( for his own security ) and the others satisfaction , some testimony at the opening thereof , to witness his sincere dealing , he brake up the coffer , and lo he soon espyed the ball of wax , which he himself had laid up there with his own hand : so as he thought ( if the hardest should fall ) he should find his principal : and why not as good increase hereof now , as of the other before ? but alas ! when the wax was broken , and the metall discovered , the gold much abased , and became perfect lead . now who so list to utter his folly , let him come forth and learn to multiply ; and every man that hath ought in his cofer , let him appear , and wax a philosopher ; in learning of his elvish nice lore , all is in vain , and pardee much more is to learn a lewd man this sutteltee , fie , speak not thereof it woll not be : for he that hath learning , and he that hath none , conclude alike in multiplicatione . chap. iv. a certain king abused by an alchymist , and of the kings fool , a pretty jest . the second example is of another alchymist that came to a certain king , promising to work by his art many great things , as well in compounding and transubstantiating of metals , as in executing of other exploits of no less admiration . but before he began , he found the means to receive by vertue of the kings warrant , a great sum of money in prest , assuring the king and his councell , that he would shortly return , and accomplish his promise , &c. soon after , the kings fool among other jests , fell into a discourse and discovery of fools , and handled that common place so pleasantly , that the king began to take delight therein , and to like his merry vein . whereupon he would needs have the fool deliver unto him a schedule or scroll , containing the names of all the most excellent fools in the land . so he caused the kings name to be first set down , and next him all the names of his privy council . the king seeing him so sawcy and malapert , meant to have had him punished : but some of his council , knowing him to be a fellow pleasantly conceited , besought his majesty rather to demand of him a reason of his libell , &c. than to proceed in extremity against him . then the fool being asked why he so sawcily accused the king and his council of principal folly , answered ; because he saw one foolish knave beguile them all , and to cousen them of so great a mass of money , and finally to be gone out of their reach . why ( said one of the council ) he may return and perform his promise , &c. then ( quoth the fool ) i can help all the matter easily . how ( said the king ) canst thou do that ? marry sir , ( said he ) then i will blot out your name , and put in his , as the most fool in the world . many other practises of the like nature might be hereunto annexed , for the detection of their knavery and deceits whereupon this art dependeth , whereby the readers may be more delighted in reading , than the practisers benefited in simply using the same . for it is an art consisting wholly of subtlety and deceit , whereby the ignorant and plain-minded man through his too much credulity is circumvented , and the humour of the other slye cosener satisfied . chap. v. a notable story written by erasmus of two alchymists ; also of longation and curtation . the third example is reported by erasmus , whose excellent learning and wit is had to this day in admiration . he in a certain dialogue intituled alchymistica doth finely bewray the knavery of this crafty art ; wherein he proposeth one balbine , a very wise , learned , and devout priest , howbeit such a one as was bewitched , and mad upon the art of alchymistry . which thing another cosening priest perceived , and dealt with him in manner and form following . mr. doctor balbine ( said he ) i being a stranger unto you may seem very saucy to trouble your worship with my bold suit , who alwayes are busied in great and divine studies . to whom balbine , being a man of few words , gave a nodde : which was more then he used to every man. but the priest knowing his humour , said ; i am sure sir , if you knew my suit , you would pardon my importunity . i pray thee good sir john ( said balbine ) shew me thy minde , and be brief . that shall i doe sir ( said he ) with a good will , you know mr. doctor , through your skill in philosophy , that every mans destiny is not alike ; and i for my part am at this point , that i cannot tell whether i may be counted happy or infortunate . for when i weigh mine own case , or rather my state , in part i seem fortunate , and in part miserable . but balbine being a man of some surliness , alwayes willed him to draw his matter to a more compendious form : which thing the priest said he would doe , and could the better perform , because balbine himself was so learned and expert in the very matter he had to repeat , and thus he began . i have had , even from my childhood , a great felicity in the art of alchymistry , which is the very marrow of all philosophy . balbine at the naming of the word alchymistry , inclined and yielded himself more attentively to hearken unto him : marry it was only in gesture of body ; for he was spare of speech , and yet he bade him proceed with his tale . then said the priest , wretch that i am , it was not my luck to light on the best way : for you mr. balbine know ( being so universally learned ) that in this art there are two wayes , the one called longation , the other curtation ; and it was mine ill hap to fall upon longation . when balbine asked him the difference of those two waves ; oh sir , said the priest , you might count me impudent , to take upon me to tell you that of all other are best learned in this art , to whom i come , most humbly to beseech you to teach me that lucky way of curtation . the cunninger you are , the more easily you may teach it me : and therefore hide not the gift that god hath given you , from your brother , who may perish for want of his desire in this behalf ; and doubtless jesus christ will inrich you with greater blessings and endowments . balbine being abashed partly with his importunity , and partly with the strange circumstance , told him that ( in truth ) he neither knew what longation or curtation meant ; and therefore required him to expound the meaning of these words . well ( quoth the priest ) since it is your pleasure , i will do it , though i shall thereby take upon me to teach him that is indeed much cunninger than my self . and thus he began : oh sir , they that have spent all the dayes of their life in this divine faculty , do turn one nature and form into another , two wayes ; the one is very brief , but somewhat dangerous ; the other much longer , marry very safe , sure , and commodious . howbeit , i think my self most unhappy that have spent my time and travel in that way which utterly misliketh me , and never could get any one to shew me the other that i so earnestly desire . and now i come to your worship , whom i know to be wholly learned and expert herein , hoping that you will ( for charities sake ) comfort your brother , whose felicity and well-doing now resteth only in your hands ; and therefore i beseech you relieve me with your counsel . by these and such other words when this cousening varlot had avoided suspicion of guile , and assured balbine that he was perfect and cunning in the other way : balbine's fingers itched , and his heart tickled , so as he could hold no longer , but burst out with these words : let this curtation go to the devil , whose name i did never so much as once hear of before , and therefore do much less understand it . but tell me in good faith , do you exactly understand longation ? yea , said the priest , doubt you not hereof : but i have no fansie to that way , it is so tedious . why ( quoth balbine ) what time is required in the accomplishment of this work by way of longation ? too too much said the alchymister , even almost a whole year : but this is the best , the surest and safest way , though it be for so many moneths prolonged , before it yield advantage for cost and charges expended thereabouts . set your heart at rest ( said balbine ) it is no matter , though it were two years , so as you be well assured to bring it then to pass . finally , it was there and then concluded , that presently the priest should go in hand with the work , and the other should bear the charge , the gains to be indifferently divided betwixt them both , and the work to be done privily in balbine's house . and after the mutual oath was taken for silence , which is usual and requisite alwayes in the beginning of this mystery , balbine delivered money to the alchymister for bellowes , glasses , coals , &c. which should serve for the erection and furniture of the forge . which money the alchymister had no sooner fingered , but he ran merrily to the dice , to the alehouse , and to the stewes , and who there so lusty as cousening sir john ! who indeed this way made a kind of alchymistical transformation of money . now balbine urged him to go about his business , but the other cold him , that if the matter were once begun , it were half ended : for therein consisted the greatest difficulty . well , at length he began to furnish the furnace ; but now forsooth a new supply of gold must be made , as the seed and spawn of that which must be engendred and grow out of this work of alchymistry . for even as a fish is not caught without a bait , no more is gold multiplyed without some parcels of gold : and therefore gold must be the foundation and ground-work of that art , or else all the fat is in the fire . but all this while balbine was occupied in calculating , and musing upon his accompt ; casting by arithmetick , how that if one ounce yield fifteen , then how much gains two thousand ounces might yield : for so much he determined to employ that way . when the alchymist had also consumed this money , shewing great travell a moneth or twain , in placing the bellowes , the coals , and such other stuffe , and no whit of profit proceeding or coming thereof . balbine demanded how the world went ; our alchymist was as a man amazed . howbeit he said at length ; forsooth even as such matters of importance commonly do go forward , whereunto there is alwayes very difficult access . there was ( saith he ) a fault ( which i have now found out ) in the choyce of the coals , which were of oak , and should have been of beech. one hundred duckets were spent that way , so as the dicing house and the stewes were partakers of balbines charges . but after a new supply of money , better coals were provided , and matters more circumspectly handled . howbeit , when the forge had travelled long , and brought forth nothing , there was another excuse found out ; to wit , that the glasses were not tempered as they ought to have been . but the more money was disbursed hereabouts , the worse willing was balbine to give over , according to the dicers vein , whom fruitless hope bringeth into a fools paradise . the alchymist , to cast a good colour upon his knavery , took on like a man moonsick , and protested with great words full of forgery and lyes , that he never had such luck before . but having found the errour , he would be sure enough never hereafter to fall into the like oversight , and that henceforward all should be safe and sure , and throughly recompensed in the end , with large increase . hereupon the work-house is now the third time repaired , and a new supply yet once again put into the alchymists hand ; so as the glasses were changed . and now at length the alchymist uttered another point of his art and cunning to balbine ; to wit , that those matters would proceed much better , if he sent our lady a few french crowns in reward ; for the art being holy , the matter cannot prosperously proceed , without the favour of the saints . which counsell exceedingly pleased balbine , who was so devout and religious , that no day escaped him but he said our lady mattens . now our alchymister having received the offering of money , goeth on his holy pilgrimage , even to the next village , and there consumeth it every penny , among bawds and knaves : and at his return , he told balbine that he had great hope of good luck in this business ; the holy virgin gave such favourable countenance , and such attentive ear unto his prayers and vowes . but after this , when there had been great travell bestowed , and not a dram of gold yeelded not levied from the forge ; balbine began to expostulate , and reason somewhat roundly with the cousening fellow ; who still said he never had such filthy luck in all his life before , and could not devise by what means it came to passe , that things went so overthwartly . but after much debating betwixt them upon the matter , at length it came into balbine's head to ask him if he had not foreslowed to hear mass , or to stay his hours ; which if he had done , nothing could prosper under his hand . without doubt ( said the cousener ) you have hit the nail on the head . wretch that i am ! i remember once or twice being at a long feast , i omitted to say mine ave mary after dinner . so so ( said balline ) no marvell then that a matter of such importance hath had so ill success . the alchymister promised to do penance ; as to hear twelve masses for two that he had foreslowed ; and for every ave overslipped , to render and repeat twelve to our lady . soon after this , when all our alchymisters money was spent , and also his shifts failed how to come by any more , he came home with this device , as a man wonderfully frayed and amazed , piteously crying and lamenting his misfortune . whereat balbine being astonished , desired to know the cause of his complaint . oh ( said the alchymister ) the courtiers have spied our enterprise ; so as i for my part look for nothing but present imprisonment . whereat balbine was abashed , because it was flat fellony to goe about that matter , without speciall license . but ( quoth the alchymister ) i fear not to be put to death , i would it would fall out so ; marry i fear lest i should be shut up in some castle or tower , and there shall be forced to tug about this work and broil in this business all the dayes of my life . now the matter being brought to consultation , balbine , because he was cunning in the art of rhetorick , and altogether ignorant in law , beat his brains in devising how the accusation might be answered , and the danger avoided . alas ( said the alchymister ) you trouble your self all in vain , for you see the crime is not to be denyed , it is so generally bruited in court : neither can the fact be defended , because of the manifest law published against it . to be short , when many wayes were devised , and divers excuses alleadged by balbine , and no sure ground to stand on for their security ; at length the alchymister having present want and need of money , framed his speech in this sort ; sir , said he to balbine , we use flow counsel , and yet the matter requireth haste . for i think they are coming for me ere this time to hale me away to prison ; and i see no remedy but to die valiantly in the cause . in good faith ( said balbine ) i know not what to say to the matter . no more do i , ( said the alchymister ) but that i see these courtiers are hungry for money , and so much the readier to be corrupted and framed to silence . and though it be a hard matter to give those rakehells till they be satisfied , yet i see no better counsel or advice at this time . no more could balbine , who gave him thirty ducats of gold to stôp their mouths , who in an honest cause would rather have given so many teeth out of his head , than one of those pieces out of his pouch . this coin had the alchymister , who for all his pretenses and gay gloses was in no danger , other than for lack of money to lose his leman or concubine , whose acquaintance he would not give over , nor forbear her company , for all the goods that he was able to get , were it by never so much indirect dealing , and unlawfull means . well , yet now once again doth balbine newly furnish the forge , a prayer being made before to our lady to bless the enterprise , and all things being provided and made ready according to the alchymisters own a●king , and all necessaries largely ministred after his own liking ; a whole year being likewise now consumed about this bootless business , and nothing brought to pass ; there fell out a strange chance , and that by this means ensuing , as you shall hear . our alchymister forsooth used a little extraordinary lewd company with a courtiers wife , whiles he was from home , who suspecting the matter , came to the door unlooked for , and called to come in , threatning them that he would break open the doors upon them . some present device ( you see ) was now requisite , and there was none other to be had , but such as the opportunity offered ; to wit , to leap out at a back window ; which he did , not without great hazard , and some hurt . but this was soon blazed abroad , so as it came to balbine's ear , who shewed in countenance that he had heard thereof , though he said nothing . but the alchymister knew him to be devout , and somewhat superstitious ; and such men are easie to be intreated to forgive , how great soever the fault be , and devised to open the matter in manner and form following . o lord ( saith he before balbine ) how unfortunately goeth our business forward ! i marvell what should be the cause . whereat balbine , being one otherwise that seemed to have vowed silence , took occasion to speak , saying ; it is not hard to know the impediment and stop hereof : for it is sin that hindereth this matter ; which is not to be dealt in but with pure hands . whereat the alchymister fell upon his knees , beating his breast , and lamentably cryed , saying ; oh master balbine , you say most truely , it is sin that hath done us all this displeasure ; not your sin sir , but mine own , own good master balbine . neither will i be ashamed to discover my filthiness unto you , as unto a most holy and ghostly father . the infirmity of the flesh had overcome me , and the devil had caught me in his snare . oh wretch that i am ! of a priest i am become an adulterer . howbeit , the money that erst while was sent to our lady , was not utterly lost ; for if she had not been , i had certainly been slain . for the good man of the house brake open the door , and the window was less than i could get out thereat . and in that extremity of danger it came into my minde to fall down prostrate to the virgin ; beseeching her ( if our gift were acceptable in her sight ) that she would , in consideration thereof , assist me with her help . and to be short , i ran to the window , and found it big enough to leap out at . which thing balbine did not only believe to be true , but in respect thereof forgave him , religiously admonishing him to shew himself thankfull to that pitifull and blessed lady . now once more again is made a new supply of money , and mutual promise made to handle this divine matter hence forward purely and holily . to be short , after a great number of such parts played by the alchymister , one of balbine's acquaintance espyed him , that knew him from his childehood to be but a cousening merchant ; and told balbine what he was , and that he would handle him in the end , even as he had used many others ; for a knave he ever was , and so he would prove . but what did balbine , think you ? did he complain of this counterfeit , or cause him to be punished ? no , but he gave him money in his purse , and sent him away ; desiring him , of all courtesie , not to blab abroad how he had cousened him . and as for the knave alchimister , he need not care who knew it , or what came of it ; for he had nothing in goods or fame to be lost . and as for his cunning in alchimistry , he had as much as an ass . by this discourse erasmus would give us to note , that under the golden name of alchymistry there lyeth lurking no small calamity ; wherein there be such several shifts and suits of rare subtleties and deceits , as that not only wealthy men are thereby many times improverished , and that with the sweet allurement of this art , through their own covetousness , as also by the flattering baits of hoped gain : but even wise and learned men hereby are shamefully overshot , partly for want of due experience in the wiles and subtleties of the world , and partly through the softness and pliableness of their good nature , which cousening knaves do commonly abuse to their own lust and commodity , and to the others utter undoing . chap. vi. the opinion of divers learned men touching the folly of alchimistry . albert in his book of minerals reporteth , that avicenna treating of alchymistry , saith ; let the dealers in alchymistry understand , that the very nature and kinde of things cannot be changed , but rather made by art to resemble the same in shew and likeness ; so that they are not the very things indeed , but seem so to be in appearance ; as castles and towers do seem to be built in the clouds , whereas the representations there shewed , are nothing else but the resemblance of certain objects below , caused in some bright and clear cloud , when the air is void of thickness and grosseness . a sufficient proof hereof may be the looking-glass . and we see ( saith he ) that yellow or orrenge colour laid upon red , seemeth to be gold . francis petrarch treating of the same matter in form of a dialogue , introduceth a disciple of his , who fansied the foresaid fond profession and practice , saying ; i hope for prosperous success in alchymistry . petrach answereth him ; it is a wonder from whence that hope should spring , sith the fruit thereof did never yet fall to thy lot , nor yet at any time chance to any other ; as the report commonly goeth , that many rich men , by this vanity and madness have been brought to beggery , whiles they have wearied themselves therewith , weakned their bodies , and wasted their wealth in trying the means to make gold ingender gold . i hope for ●old according to the workmans promise , saith the disciple . he that hath promised thee gold , will run away with thy gold , and thou never the wiser , saith petrarch . he promiseth me great good , saith the disciple . he will first serve his own turn , and relieve his private poverty , saith petrarch ; for alchymisters are a beggerly kinde of people , who though they confess themselves bare and needy , yet will they make others rich and wealthy ; as though others poverty did more molest and pity them then their own . these be the words of petrarch , a man of great learning and no less experience ; who as in his time he saw the fraudulent fetches of this compassing craft ; so hath there been no age , since the same hath been broached , wherein some few wise men have not smelt out the evil meaning of these shifting merchants , and bewrayed them to the world . an ancient writer of a religious order , who lived above a thousand years since , discovering the diversities of thefts , after a long enumeration , in alchymisters , whom he calleth falsificantes metallorum & mineralium , witches and counterfeiters of metals and minerals ; and setteth them as deep in the degree of theeves , as any of the rest , whose injurious dealings are brought to open arraignment . ii is demanded ( saith he ) why the art of alchymistry doth never prove that in effect , which it pretendeth in precept and promise . the answer is ready ; that if by art gold might be made , then were it behoovefull to know the manner and proceeding of nature in generation ; sith art is said to imitate and counterfeit nature . again , it is because of the lameness and unperfectness of philosophy , specially concerning minerals : no such manner of proceeding being set down by consent and agreement of philosophers in writing , touching the true and undoubted effect of the same . whereupon one supposeth that gold is made of one kind of stuff this way , others of another kind of stuff that way . and therefore it is a chance if any attain to the artificial applying of the actives and passives of gold and silver . moreover , it is certain , that quicksilver and sulphur are the materials ( as they term them ) of metals , and the agent is hear , which directeth ; howbeit it is very hard to know the due proportion of the mixture of the materials ; which proportion the generation of gold doth require . and admit that by chance they attain to such proportion ; yet can they not readily resume or do it again in another work , because of the hidden diversities of materials , and the uncertainty of applying the actives and passives . the same ancient author concluding against this vain art , saith , that of all christian law-makers it is forbidden , and in no case tolerable in any common-wealth ; first because it presumeth to forge idols for covetousness , which are gold and silver : whereupon , saith the apostle , covetousness is idol-worship ; secondly , for that ( as aristotle saith ) coin should be scant and rare , that it might be dear ; but the same would wax vile , and of small estimation , if by the art of alchimistry gold and silver might be multiplied ; thirdly , because ( as experience proveth ) wise men are thereby bewitched , cousenors increased , princes abused , the rich impoverished , the poor beggered , the multitude made fools , and yet the craft and craftmasters ( oh madness ! ) credited . thus far he . whereby in few words he discountenanceth that profession , not by the imaginations of his own brain , but by manifold circumstances of manifest proof . touching the which practice i think enough hath been spoken , and more a great deal than needed ; sith so plain and demonstrable a matter requireth the less travel in confutation . chap. vii . that vain and deceitfull hope is a great cause why men are seduced by this alluring art , and that their labours therein are bootless , &c. hitherto somewhat at large i have detected the knavery of the art alchymisticall , partly by reasons , and partly by examples : so that the thing it self may no less appear to the judicial eye of the considerers , than the bones and sinewes of a body anatomized , to the corporal eye of the beholders . now it shall not be amiss nor impertinent , to treat somewhat of the nature of that vain and fruitless hope , which induceth and draweth men forward as it were with cords , not only to the admiration , but also to the approbation of the same : in such sort , that some are compelled ruefully to sing ( as one in old time did , whether in token of good or ill luck , i do not now well remember ) spes & fortuna valete ; hope and good hap adieu . no marvell then though alchymistry allure men so sweetly , and intangle them in snares of folly ; sith the baits which it useth is the hope of gold , the hunger whereof is by the poet termed sacra , which some do english , holy ; not understanding that it is rather to be interpreted , * cursed or detestable , by the figure acyron , when a word of an unproper signification is cast in a clause as it were a cloud : or by the figure antiphrasis , when a word importeth a contrary meaning to that which it commonly hath . for what reason can there be , that the hunger of gold should be counted holy , the same having ( as depending upon it ) so many millions of mischiefs and miseries : as treasons , thefts , adulteries , manslaughters , truce-breakings , perjuries , cousenages , and a great troop of other enormities , which were here too long to rehearse . and if the nature of every action be determinable by the end thereof , then cannot this hunger be holy , but rather accursed , which pulleth after it as it were with iron chains such a band of outrages and enormities , as of all their labour , charge , care , and cost , &c. they have nothing else left them in lieu of lucre , but only some few burned bricks of a ruinous furnace , a peck or two of ashes , and such light stuffe , which they are forced peradventure in fine to sell when beggery hath arrested and laid his mace on their shoulders . as for all their gold , it is resolved in primam materiam , or rather in levem quendam fumulum , into a light smoke or fumigation of vapors , than the which nothing is more light , nothing less substantial , spirits only excepted , out of whose nature and number these are not to be exempted . chap. viii . a continuation of the former matter , with a conclusion of the same . that which i have declared before , by reasons , examples , and authorities , i will now prosecute and conclude by one other example ; to the end that we , as others in former ages , may judge of vain hope accordingly , and be no less circumspect to avoid the inconveniences thereof , than ulysses was wary to escape the incantations of circes that old transforming witch . which example of mine is drawn from lewis the french king , the eleventh of that name , who being on a time at burgundy , fell acquainted by occasion of hunting with one conon , a clownish but yet an honest and hearty good fellow . for princes and great men delight much in such plain clubhutchens . the king oftentimes , by means of his game , used the countrymans house for his refreshing ; and as noble men sometimes take pleasure in homely and course things , so the king did not refuse to eat turneps and rape roots in conons cottage . shortly after king lewes being at his palace , void of troubles and disquietness , conons wife will'd him to repair to the court , to shew himself to the king , to put him in minde of the old entertainment which he had at his house , and to present him with some of the fairest and choisest rape roots that she had in store . conon seemed loth , alledging that he should but lose his labour : for princes ( saith he ) have other matters in hand , than to intend to think of such trifling courtesies . but conons wife overcame him , and perswaded him in the end , choosing a certain number of the best and goodlyest rape-roots that she had : which when she had given her husband to carry to the court , he set forward on his journey a good trudging pace . but conon being tempted by the way , partly with the desire of eating , and partly with the toothsomness of the meat which he bare , that by little and little he devoured up all the roots saving one , which was a very fair and a goodly great one indeed . now when conon was come to the court , it was his luck to stand in such a place , as the king passing by , and spying the man , did well remember him , and commanded that he should be brought in . conon very cheerily followed his guide hard at the heels , and no sooner saw the king , but bluntly coming to him , reached out his hand , and presented the gift to his majesty . the king received it with more cheerfulness than it was offered , and bad one of those that stood next him , to take it , and lay it up among those things which he esteemed most , and had in greatest accompt . then he bad conon to dine with him , and after dinner gave the country-man great thanks for his rape-root ; who made no bones of the matter , but boldly made challenge and claim to the kings promised courtesie . whereupon the king commanded , that a thousand crowns should be given him in recompence for his root . the report of this bountifulness was spread in short space over all the kings houshold : insomuch as one of his courtiers , in hope of the like or a larger reward , gave the king a very proper gennet . whose drift the king perceiving , and judging that his former liberality to the clown , provoked the courtier to this covetous attempt , took the gennet very thankfully : and calling some of his noble men about him , began to consult with them , what mends he might make his servant for his horse . whiles this was a doing , the courtier conceived passing good hope of some princely largess , calculating and casting his cards in this manner : if his majesty rewarded a silly clown so bountifully for a simple rape-root , what will he do to a jolly courtier for a gallant gennet ? whiles the king was debating the matter , and one said this , another that , and the courtier travelled all the while in vain hope , at last saith the king , even upon the sudden ; i have now bethought me what to bestow upon him : and calling one of his nobles to him , whispered him in the ear , and willed him to fetch a thing , which he should finde in his chamber wrapped up in silk . the root is brought wrapped in silk , which the king with his own hands gave to the courtier , using these words therewithall , that he sped well , insomuch as it was his good hap to have for his horse a jewel that cost him a thousand crowns . the courtier was a glad man , and at his departing longed to be looking what it was , and his heart danced for joy . in due time therefore he unwrapped the silk ( a sort of his fellow-courtiers flocking about him to testifie his good luck ) and having unfolded it , he found therein a dry and withered rape-root . which spectacle though it set the standers about in a loud laughter , yet it quailed the courtiers courage , and cast him into a shrewd fit of pensiveness . thus was the confidence of this courtier turned to vanity , who upon hope of good speed was willing to part from his horse for had i wist . this story doth teach us , into what folly and madness vain hope may drive undiscreet and unexpert men . and therefore no marvell though alchymisters dream and dote after double advantage , faring like aesops dog , who greedily coveting to catch and snatch at the shadow of the flesh which he carried in his mouth over the water , lost both the one and the other : as they do their increase and their principal . but to break off abruptly from this matter , and to leave these hypocrites ( for why may they not be so named , who as homer , speaking in detestation of such rakehells , saith very divinely and truely ; odi etenim seu claustra erebi , quicunque loquuntur ore aliud , tacitoque aliud sub pectore claudunt : englished by abraham fleming ; i hate even as the gates of hell , those that one thing with tongue do tell , and notwithstanding closely keep another thing in heart full deep . ) to leave these hypocrites ( i say ) in the dregs of their dishonesty , i will conclude against them peremptorily , that they , with the rabble above rehearsed , and the rout hereafter to be mentioned , are rank couseners , and consuming cankers to the common-wealth , and therefore to be rejected and excommunicated from the fellowship of all honest men . for now their art , which turneth all kind of metals that they can come by into mist and smoak , is no less apparent to the world , than the clear sunny rayes at noonsted ; insomuch that i may say with the poet ; hos populus ridet , multumque torosa juventus ingeminat tremulos naso crispante cachinnos : englished by abraham fleming ; all people laugh them now to scorn , each strong and lusty blood redoubleth quavering laughters loud with wrinkled nose a good . so that , if any be so addicted unto the vanity of the art alchymisticall ( as every fool will have his fancy ) and that ( beside so many experimented examples of divers , whose wealth hath vanished like a vapour , whiles they have been over rash in the practice hereof ) this discourse will not move to desist from such extream dotage , i say to him or them , and that aptly , — dicitque facitque quod ipse non sani esse hominis non sanus juret orestes : englished by abraham fleming ; he saith and doth that every thing , which mad orestes might with oath averre became a man bereft of reason right . book xv. chap. i. of magical circles , and the reason of their institution . magitians , and the more learned sort of conjurers , make use of circles in various manners , and to various intentions . first , when convenience serves not , as to time or place that a real circle should be delineated , they frame an imaginary circle , by means of incantations and consecrations , without either knife , pensil , or compasses , circumscribing nine foot of ground round about them , which they pretend to sanctifie with words and ceremonies , spattering their holy water all about so far as the said limit extendeth ; and with a form of consecration following , do alter the property of the ground , that from common ( as they say ) it becomes sanctifi'd , and made fit for magicall uses . how to consecrate an imaginary circle . let the exorcist , being cloathed with a black garment , reaching to his knee , and under that a white robe of fine linnen that falls unto his ankles , fix himself in the midst of that place where he intends to perform his conjurations : and throwing his old shooes about ten yards from the place , let him put on his , consecrated shooes of russet leather with a cross cut on the top of each shooe . then with his magical wand , which must be a new hazel-stick , about two yards of length , he must stretch forth his arm to all the four windes thrice , turning himself round at every winde , and saying all that while with fervency : i who am the servant of the highest , do by the vertue of his holy name immanuel , sanctifie unto my self the circumference of nine foot round about me , ✚ ✚ ✚ . from the east , glaurah from the west , garron from the north , cabon from the south , berith which ground i take for my proper defence from all malignant spirits , that they may have no power over my soul or body , nor come beyond these limitations , but answer truely being summoned , without daring to transgress their bounds : worrh . worrah . harcot . gambalon . ; ; ; ; ✚ ✚ ✚ . which ceremonies being performed , the place so sanctified is equivalent to any real circle whatsoever . and in the composition of any circle for magical feats , the fittest time is the brightest moon-light , or when storms of lightning , winde , or thunder , are raging through the air ; because at such times the infernal spirits are nearer unto the earth , and can more easily hear the invocations of the exorcist . as for the places of magical circles , they are to be chosen melancholly , dolefull , dark and lonely ; either in woods or deserts , or in a place where three wayes meet , or amongst ruines of castles , abbies , monasteries , &c. or upon the sea-shore when the moon shines clear , or else in some large parlour hung with black , and the floor covered with the same , with doors and windowes closely shut , and waxen candles lighted . but if the conjuration be for the ghost of one deceased , the fittest places to that purpose are places of the slain , woods where any have killed themselves , church-yards , burying-vaults , &c. as also for all forts of spirits , the places of their abode ought to be chosen , when they are called ; as , pits , caves , and hollow places , for subterranean spirits : the tops of turrets , for aerial spirits : ships and rocks of the sea , for spirits of the water : woods and mountains for faries , nymphs , and satyres ; following the like order with rall the rest . triangle with circles at angles the reason that magitians give for circles and their institution , is , that so much ground being blest and consecrated by holy words , hath a secret force to expel all evil spirits from the bounds thereof ; and being sprinkled with holy water , which hath been blessed by the master , the ground is purified from all uncleanness ; besides the holy names of god written all about , whose force is very powerful ; so that no wicked spirit hath the ability to break through into the circle after the master and scholler are entered , and have closed up the gap , by reason of the antipathy they possesse to these mystical names . and the reason of the triangle is , that if the spirit be not easily brought to speak the truth , they may by the exorcist be conjured to enter the same , where by virtue of the names of the sacred trinity , they can speak nothing but what is true and right . but if astral spirits as faries , nymphs , and ghosts of men , be called upon , the circle must be made with chalk , without any triangles ; in the place whereof the magical character of that element to which they belong , must be described at the end of every name . as for spirits of the air , water , fire . woods , caves , mountains . mines , desolate buildings . chap. ii. how to raise up the ghost of one that hath hanged himself . this experiment must be put in practice while the carcass hangs ; and therefore the exorcist must seek out for the straightest hazel wand that he can find , to the top whereof he must binde the head of an owl , with a bundle of st. john's wort , or millies perforatum : this done , he must be informed of some miserable creature that hath strangled himself in some wood or desart place ( which they seldom miss to do ) and while the carcass hangs , the magitian must betake himself to the aforesaid place , at a clock at night , and begin his conjurations in this following manner . first , stretch forth the consecrated wand towards the four corners of the world , saying , by the mysteries of the deep , by the flames of banal , by the power of the east , and the silence of the night , by the holy rites of hecate , i conjure and exorcize thee thou distressed spirit , to present thy self here , and reveal unto me the cause of thy calamity , why thou didst offer violence to thy own liege life , where thou art now in beeing , and where thou wilt hereafter be . then gently smiting the carcase nine times with the rod , say , i conjure thee thou spirit of this n. deceased , to answer my demands that i am to propound unto thee , as thou ever hopest for the rest of the holy ones , and the ease of all thy misery ; by the blood of jesu which he shed for thy soul , i conjure and bind thee to utter unto me what i shall ask thee . then cutting down the carcass from the tree , lay his head towards the east , and in the space that this following conjuration is repeating , set a chasing-dish of fire at his right hand , into which powre a little wine , some mastick , and gum aromatick , and lastly a viol full of the sweetest oyl , having also a pair of bellows , and some unkindled charcole to make the fire burn bright at the instant of the carcass's rising . the conjuration is this : i conjure thee thou spirit of n. that thou do immediately enter into thy ancient body again , and answer to my demands , by the virtue of the holy resurrection , and by the posture of the body of the saviour of the world , i charge thee , i conjure thee , i command thee on pain of the torments and wandring of thrice seven years , which i by the power of sacred magick rites , have power to inflict upon thee ; by thy sighs and groans , i conjure thee to utter thy voice ; so help thee god and the prayers of the holy church . amen . which conjuration being thrice repeated while the fire is burning with mastick and gum aromatick , the body will begin to rise , and at last will stand upright before the exorcist , answering with a faint and hollow voice , the questions proposed unto it . why it strangled it self ; where its dwelling is ; what its food and life is ; how long it will be ere it enter into rest , and by what means the magitian may assist it to come to rest : also , of the treasures of this world , where they are hid : moreover , it can answer very punctually of the places where ghosts reside , and how to communicate with them ; reaching the nature of astral spirits and hellish beings , so far as its capacity reacheth . all which when the ghost hath fully answered , the magitian ought out of commiseration and reverence to the deceased , to use what means can possibly be used for the procuring rest unto the spirit . to which effect he must dig a grave , and filling the same half full of quick lime , and a little salt and common sulphur , put the carcass naked into the same ; which experiment , next to the burning of the body into ashes , is of great force to quiet and end the disturbance of the astral spirit . but if the ghost with whom the exorcist consulteth , be of one that dyed the common death , and obtain'd the ceremonies of burial , the body must be dig'd out of the ground at a clock at night ; and the magician must have a companion with him , who beareth a torch in his left hand , and smiting the corps thrice with the consecrated rod , the exorcist must turn himself to all the four winds , saying : by the virtue of the holy resurrection , and the torments of the damned , i conjure and exorcize thee spirit of n. deceased , to answer my liege demands , being obedient unto these sacred ceremonies on pain of everlasting torment and distress : then let him say , berald , beroald , balbin gab gabor agaba ; arise , arise , i charge and command thee . after which ceremonies , let him ask what he desireth and he shall be answered . but as a faithful caution to the practicer of this art , i shall conclude with this , that if the magician , by the constellation and position of the stars at his nativity , be in the predicament of those that follow magical arts , it will be very dangerous to try this experiment for fear of suddain death ensuing , which the ghosts of men deceased , can easily effect upon those whose nativities lead them to conjuration : and which suddain and violent death , the stars do alwayes promise to such as they mark with the stigma of magicians . chap. iii. how to raise up the three spirits , paymon , bathin , and barma : and what wonderful things may be effected through their assistance . the spirit paymon is of the power of the air , the sixteenth in the ranck of thrones , subordinate to corban and marbas . bathin is of a deeper reach in the source of the fire , the second after lucifers familiar , and hath not his fellow for agility and affableness , in the whole infernal hierarchy . barma is a mighty potentate of the order of seraphims , whom legions of infernal spirits do obey ; his property is to metamorphose the magician or whom he pleaseth , and transport into foreign countreys . these three spirits , though of various ranks and orders , are all of one power , ability and nature , and the form of raising them all is one . therefore the magician that desireth to consult with either of these spirits , must appoint a night in the waxing of the moon , wherein the planet mercury reigns , at a clock at night ; not joyning to himself any companion , because this particular action will admit of none ; and for the space of four dayes before the appointed night , he ought every morning to shave his beard , and shift himself with clean linnen , providing beforehand the two seals of the earth , drawn exactly upon parchment , having also his consecrated girdle ready of a black cats skin with the hair on , and these names written on the inner side of the girdle : ya , ya ✚ aie , aaie ✚ elibra ✚ elohim ✚ saday ✚ yah adonay ✚ tuo robore ✚ cinctus sum ✚ . upon his shooes must be written tetragrammaton , with crosses round about , and his garment must be a priestly robe of black , with a friars hood , and a bible in his hand . when all these things are prepared , and the exorcist hath lived chastly , and retired until the appointed time : let him have ready a fair parlour or cellar , with every chink and window closed ; then lighting seven candles , and drawing a double circle with his own blood , which he must have ready before hand : let him divide the circle into seven parts , and write these seven names at the seven divisions , setting at every name a candle lighted in a brazen candlestick in the space betwixt the circles : the names are these , cados ✚ escherie 🜂 anick ✚ sabbac sagun ✚ ✚ aba ✚ abalidoth when the candles are lighted , let the magician being in the midst of the circle , and supporting himself with two drawn swords , say with a low and submissive voyce ; i do by the vertue of these seven holy names which are the lamps of the living god , consecrate unto my use this inclosed circle , and exterminate out of , it all evill spirits , and their power ; that beyond the limit of their circumference they enter not on pain of torments to be doubled , yah , agion , helior , heligah , amen . when this consecration is ended , let him sprinkle the circle with consecrated water , and with a chasing-dish of charcole , perfume it with frankincense and cinamon , laying the swords a cross the circle , and standing over them ; then whilest the fumigation burneth , let him begin to call these three spirits in this following manner : i conjure and exorcize you the three gentle and noble spirits of the power of the north , by the great and dreadful name of peolphan your king , and by the silence of the night , and by the holy rites of magick , and by the number of the infernal legions , i adjure and invocate you ; that without delay ye present your selves here before the northern quarter of this circle , all of you , or any one of you , and answer my demands by the force of the words contained in this book . this must be thrice repeated , and at the third repetition , the three spirits will either all appear , or one by lot , if the other be already somewhere else imployed ; at their appearance they will send before them three fleet hounds opening after a hare , who will run round the circle for the space of half a quarter of an hour ; after that more hounds will come in , and after all , a little ugly aethiop , who will take the hare from their ravenous mouths , and together with the hounds vanish ; at last the magician shall hear the winding of a hunts-mans horn , and a herald on horseback shall come galloping with three hunters behind upon black horses , who will compass the circle seven times , and at the seventh time will make a stand at the northern quarter , dismissing the herald that came up before them , and turning their horses towards the magician , will stand all a brest before him , saying ; gil pragma burthon machatan dennah ; to which the magician must boldly answer ; beral , beroald , corath kermiel ; by the sacred rites of magick ye are welcome ye three famous hunters of the north , and my command is , that by the power of these ceremonies ye be obedient and faithful unto my summons , unto which i conjure you by the holy names of god , yah , gian , soter , yah , iehovah , immanuel , letragrammaton , yah , adonay , sabray , seraphin binding and obliging you to answer plainly , faithfully and truly , by all these holy names , and by the awful name of your mighty king peolphon . ; which when the magician hath said , the middle hunter named paymon , will answer , gil pragma burthon machatan dennah , we are the three mighty hunters of the north , in the kingdom of fiacim , and are come hither by the sound of thy conjurations , to which we swear by him that liveth to yield obedience , if judas that betrayed him be not named . then shall the magician swear , by him that liveth , and by all that is contained in this holy book , i swear unto you this night , and by the mysteries of this action , i swear unto you this night , and by the bonds of darkness i swear unto you this night , that judas the traitor shall not be named , and that blood shall not be offered unto you , but that truce and equal terms shall be observed betwixt us . which being said , the spirits will bow down their heads to the horses crests , and then alighting down will call their herald to withdraw their horses ; which done , the magician may begin to bargain with all , or any one of them , as a familiar invisibly to attend him , or to answer all difficulties that he propoundeth : then may he begin to ask them of the frame of the world , and the kingdoms therein contained , which are unknown unto geographers : he may also be informed of all physical processes and operations ; also how to go invisible and fly through the airy region : they can likewise give unto him the powerful girdle of victory , teaching him how to compose and consecrate the same , which hath the force , being tyed about him , to make him conquer armies , and all men whatsoever . besides , there is not any king or emperour throughout the world ; but if he desires it , they will engage to bring him the most pretious of their jewels and riches in twenty four hours ; discovering also unto him the way of finding hidden treasures and the richest mines . and after the conjurer hath fulfilled his desires , he shall dismiss the aforesaid spirits in this following form . i charge you ye three officious spirits to depart unto the place whence ye were called , without injury to either man or beast , leaving the tender corn untouched , and the seed unbruised ; i dismiss you , and licence you to go back untill i call you , and to be alwayes ready at my desire , especially thou nimble bathin , whom i have chosen to attend me , that thou be alwayes ready when i ring a little bell to present thy self without any magical ceremonies performed ; and so depart ye from hence , and peace be betwixt you and us , in the name of the father , son , and holy ghost . amen . when the magician hath repeated this last form of dismission , he will hear immediately a horn winding , after which the herald with the jet black horses , and the three spirits will mount upon them , compassing the circle seven times , with the herald winding his horn before them , and at every candle they will bow towards the horses crest , till coming towards the northern quarter , they will with great obeysance seem to march away out through the solid wall as through a city gate . chap. iv. how to consecrate all manner of circles , fumigations , fire , magical garments , and utensills . consecrations are related either to the person or the thing consecrated . the person is the magitian himself , whose consecration consisteth in abstinence , temperance , and holy garments . the things consecrated are the oyl , the fire , the water . the fumigations consisting of oriental gums and spices ; the magical sword , pensils , pens and compasses , the measuring rule and waxen tapers , the pentacles , periapts , lamins , and sigils , vests , caps , and priestly garments ; these are the materials to be consecrated . the sacred pentacles are as signs and charms for the binding of evil daemons , consisting of characters and names of the superior order of the good spirits opposite unto those evils ones whom the magitian is about to invocate : and of sacred pictures , images , and mathematical figures adapted to the names and natures of separated substances whither good or evil . now the form of consecrating such magical pentacles is to name the vertue of the holy names and figures , their antiquity and institution with the intention of the consecration purifying the pentacle by consecrated fire , and waving the same over the flames thereof . when the exorcist would consecrate places or utensils , fire or water for magical uses , he must repeat the consecration or dedication of solomon the king at the building of the temple , the vision of moses at the bush , and the spirit of the lord on the tops of the mulberry-trees , repeating also the sacrifice of it self being kindled ; the fire upon sodom , and the water of eternal life : wherein the magitian must still remember to speak of the seven golden candlesticks , and ezekiels wheels , closing the consecration with the deep and mysterious names of god and holy daemons . when particular instruments are to be sanctified , the magitian must sprinkle the same with consecrated water , and fumigate them with fumigations , anoint them with consecrated oyl : and lastly , seal them with holy characters ; after all which is performed , an oration or prayer must follow , relating the particulars of the consecration with petitions to that power in whose name and authority the ceremony is performed . and in like manner shalt thou consecrate and sanctifie every utensil whatsoever , by sprinklings , fumigations , unctions , seals , and benedictions , commemorating and reiterating the sanctifyings in the holy scripture , of the tables of the law delivered to moses ; of the two testaments in the new covenant , of the holy prophets in their mothers wombs , and of aholiah , and aholibah , whom the spirit of god inspired to frame all sorts of curious workmanship for the tabernacle . this is the sum of consecrationn . chap. v. treating more practically of the consecration of circles , fires , garments , and fumigations . in the construction of magical circles , the hour , day , or night , and season of the year , and the constellation are to be considered ; as also what sort of spirits are to be called ; and to what region , air , or climate they belong : therefore this method is to be followed for the more orderly and certain proceeding therein . first , a circle nine foot over must be drawn , within which another circle three inches from the outermost must be also made , in the center whereof the name of the hour , the angel of the hour , the seal of the angel , the angel of the day predominant , wherein the work is undertaken . note , these attributes are to be inscribed betwixt the circles round about with alpha at the beginning , and omega at the close . when the circle is composed , it must be sprinkled with holy water , while the magician saith , wash me o lord , and i shall be whiter then snow : and as for the fumigations over them , this benediction must be said ; o god of abraham , isaac , and jacob , bless these thy subservient creatures , that they may multiply the force of their excellent odors , to hinder evil spirits and phantasms from entring the circle , through our lord. amen . an exorcism for the fire . the exorcist ought to have an earthen censer , wherein to preserve the fire for magical uses , and the expiations and fumigations , whose consecration is on this manner . by him that created heaven and earth , and is the god and lord of all , i exorcize and sanctifie thee thou creature of fire , that immediately thou banish every phantasm from thee , so that thou prove not hurtful in any kind : which i beseech thee o lord to confirm by sanctifying and making pure this creature of fire , that it may be blessed and consecrate to the honour of thy holy name . amen . at the putting on the garments , let the magician say , by the figurative mystery of this holy stole or vestment , i will cloath me with the armour of salvation in the strength of the highest . ancor , amacor , amides , lheodonias , anitor . that my desired end may be effected through thy strength adonai , to whom the praise and glory will for ever belong . which ceremonies being finished , the exorcist shall proceed to the practical part of invocation and conjuration of all degrees of spirits , having every utensil and appendix in readiness for the performance , and proceeding according to the method in these following chapters . chap. vi. how to raise and exorcize all sorts of spirits belonging to the airy region . the garment which the exorcist is cloathed withall at the performance of this action , ought according to the opinions of the chiefest magicians , to be a priestly robe , which if it can no where be procured , may be a neat and cleanly linnen vest , with the holy pentacle fastned thereunto upon parchment made of a kids skin , over which an invocation must be said , and then the pentacle must be sprinkled with holy water . at the putting on the magical garment , this prayer must be repeated : by thy holy power adonai sabaoth , and by the power and merit of thine angels and archangels , and by the vertue of holy church , which thou hast sanctified , do i cloath me with this consecrated garment , that what i am to practice may take effect through thy name who art for ever and ever . now as for the time of operation , and the manner thereof , the instructions before set down , are sufficient to direct the exorcist ; only the acter and his scholar must be mindful in the way , as they go towards the place of conjuration , to reiterate the sacred forms of consecrations , prayers , and invocations , the one bearing an earthen vessel with consecrated fire , and the other the magical sword , the book and garments , till approaching nigh the place where the circle is to be drawn , they must then proceeed to compose it after the aforesaid manner . and at last exorcize the spirits on this following manner : seeing god hath given us the power to bruise the serpents head , and command the prince of darkness , much more to bear rule over every airy spirit : therefore by his strong and mighty name iehovah do i conjure you , ( naming the spirits ) , and by his secret commands delivered to moses on the mount , and by his holy name tetragrammaton , and by all his wonderful names and attributes , sadai , ollon , emillah , athanatos , paracletos , &c. that ye do here immediately appear before this circle , in humane form , and not terrible or of monstrous shape , on pain of eternal misery that abides you , unless you speedily fulfil my commands , bathar , baltar , archim , anakim , nakun . amen . when the exorcist hath finished this conjuration , he and his companion shall continue constantly turning themselves to the east , west , north and south , saying , with their caps in their hands , gerson , anek , nephaton , basannah , cabon ; and within a little space they will behold various apparitions upon the ground , and in the air , with various habits , shapes , and instruments ; after that , he shall perceive a troop of armed men with threatning carriage appear before the circle , who after they are conjured to leave off their phantasms , will at last present themselves before the exorcist in humane form . then the master must be mindful to take the consecrated sword , and the cup of wine into his hands ; the wine he shall pour into the fire , and the sword he shall brandish in his right arm , being girded about with a scarlet ribbon ; after this the magician shall say , gahire , gephna , anephexaton ; then the spirits will begin to bow unto the exorcist , saying , we are ready to fulfil thy pleasure . so that when the magician hath brought the spirits to this length , he may ask what ever he desireth , and they will answer him , provided the questions belong to that order whereof they are . now the properties wherein they excel , are these ; they can give the gift of invisibility , and the fore-knowledge of the change of weather ; they can teach the exorcist how to excite storms and tempests , and how to calm them again ; they can bring news in an hours space of the success of any battle , seidge , or navy , how farr off soever ; they can also teach the language of birds , and how to fly through the air invisibly . 't was through the assistance of these airy spirits , that charchiancungi , the tartarian emperour did give the chinois such a desperate rout near the year . for it is reported , that he had constantly in his presence two magicians , named ran and sionam , who perceived every motion of the china's army , and had intelligence by these spirits of the emperours private counsels and consultations . and it is credibly reported by magicians , that wonderful things may be with facility effected through the assistance of these aforesaid spirits , so that the exorcist must be very affable unto them , and gently dismiss them ( when he is satisfied ) in this following manner ; seeing ye have willingly answered all our interrogations and desires , we give you leave and licence , in the name of the father , son , and holy-ghost , to depart unto your place , and be ever ready to attend our call ; depart , i say , in peace , and peace be confirmed betwixt us and you . amen . ✚ ✚ ✚ . after all these ceremonies are finished , the spirits will begin to depart , making obeysance as they go ; and then the master must demolish the circle , and taking up all the utensils repeat the pater noster as they are going away from the place of conjuration . chap. vii . how to obtain the familiarity of the genius or good angel , and cause him to appear . according to the former instructions in conjuring spirits , we must proceed to consult with the familiars or genii ; first , after the manner prescribed by magicians , the exorcist must inform himself of the name of his good genius , which he may find in the rules of travius and philermus ; as also , what character and pentacle , or lamin , belongs to every genius . after this is done , let him compose an earnest prayer unto the said genius , which he must repeat thrice every morning for seven dayes before the invocation . the magician must also perfectly be informed to what hierarchy or order the genius belongs , and how he is dignified in respect of his superiours and inferiours ; for this form of conjuration belongs not to the infernal or astral kingdom , but to the celestial hierarchy ; and therefore great gravity and sanctity is herein required , besides the due observation of all the other injunctions , until the time approach wherein he puts the conjuration in execution . when the day is come wherein the magician would invocate his proper genius , he must enter into a private closet , having a little table and silk carpet , and two waxen candles lighted ; as also a chrystal stone shaped triangularly about the quantity of an apple , which stone must be fixed upon a frame in the center of the table : and then proceeding with great devotion to invocation , he must thrice repeat the former prayer , concluding the same with pater noster , &c. and a missale de spiritu sancto . then he must begin to consecrate the candles , carpet , table and chrystal ; sprinkling the same with his own blood , and saying , i do by the power of the holy names aglaon , eloi , eloi , sabbathon , anephexaton , iah , agian , iah , iehovah , immanuel , archon archonton , sadai , sadai , ieovaschah , &c. sanctifie and consecrate these holy utensils to the performance of this holy work , in the name of the father , son , and holy ghost , amen . which done , the exorcist must say this following prayer with his face towards the east , and kneeling with his back to the consecrated table . o thou blessed phanael my angel guardian , vouchsafe to descend with thy holy influence and presence into this spotless chrystal , that i may behold thy glory and enjoy thy society o thou who art higher then the fourth heaven , and know'st the secrets of elanel . thou that ridest upon the wings of the wind , and art mighty and potent in thy celestial and super-lunary motion , do thou descend and be present i pray thee , and desire thee , if ever i have merited thy society , or if my actions and intentions be pure and sanctified before thee , bring thy external presence hither , and converse with thy submissive pupil , by the tears of saints and songs of angels , in the name of the father , son , and holy ghost , who are one god for ever and ever . this prayer being first repeated towards the east , must be afterwards said towards all the four winds thrice . and next the . psalm repeated out of a bible that hath been consecrated in like manner as the rest of the utensils , which ceremonies being seriously performed ; the magician must arise from his knees , and sit before the crystal bare-headed with the consecrated bible in his hand , and the waxen candles newly lighted , waiting patiently and internally for the coming and appearance of the genius . now about a quarter of an hour before the spirit come . there will appear great variety of apparitions and sights within the glass ; as first a beaten road or tract , and travelers , men and women marching silently along ; next there will rivers , wells , mountains and seas appear : after that a shepherd upon a pleasant hill feeding a goodly flock of sheep , and the sun shining brightly at his going down ; and lastly , innumerable shews of birds and beasts , monsters and strange appearances , noises , glances , and affrightments , which shews will all at last vanish at the appearance of the genius . and then the genius will present it self amidst the crystal , in the very same apparel and similitude that the person himself is in , giving instructions unto the exorcist how to lead his life and rectifie his doings . but especially ( which is the proper work of every genius ) he will touch his heart and open his senses and understanding , so that by this means , he may attain to the knowledge of every art and science , which before the opening of his intellect was lockt and kept secret from him . after which , the genius will be familiar in the stone at the prayer of the magician . chap. viii . a form of conjuring luridan the familiar , otherwise called belelah . lvridan is a familiar domestick spirit of the north , who is now become servant to balkin , lord and king of the northern mountains , he calls himself the astral genius of pomonia , an island amongst the orcades beyond scotland . but he is not particularly resident there ; for in the dayes of solomon and david , he was in jerusalem , or salem , being then under the name of belilah ; after that he came over with julius caesar , and remained some hundred of years in cambria , or wales , instructing their prophetical poets in british rhimes , being then surnamed urthin-wadd elgin , from thence he betook himself unto this island , anno . and continued there for years , after which he resigned his dominion to balkin , and hath continued ever since an attendant unto this prince . he is a spirit of the air in the order of glauron , and is said to procreate as mortals do ; he is often sent by his master upon errands to lapland , finland , and strik-finia ; as also to the most northern parts of russia , bordering on the northern frozen ocean : his office ( being called by magicians ) is to demolish strong holds of enemies , destroying every night what they build the day before ; to extinguish fires , and make their gunshot that it hath no power to be enkindled ; for his nature is to be at enmity with fire : and under his master with many legions he wageth continual warrs with the fiery spirits that inhabit the mountain hecla in ise-land , where they endeavour to extinguish these fiery flames , and the inhabiting spirits defend the flames from his master and his legions . in this contest they do often totally extirpate and destroy one another , killing and crushing when they meet in mighty and violent troops in the air upon the sea ; and at such a time many of the fiery spirits are destroyed , when the enemy hath brought them off the mountain to fight upon the water ; on the contrary , when the battle is on the mountain it self , the spirits of the air are often worsted , and then great mournings and doleful noises are heard both in iseland and russia , and norway for many days after . o ye powers of the east , athanaton of the west , orgon of the south , ; ; boralim ; of the north , glauron i charge and command you by the dreadful names here mentioned , and the consecration of this terrible mountain , to present your selves one of every sort before this circle by the power of immanuel , and his holy name . ; after this hath with fervency been thrice repeated , the exorcist will hear great noises of swords and fighting , horses neighing , and trumpets sounding , and at last there will appear four little dwarfs or pigmies naked before the circle , their speech will be antient irish ; which afterwards being confined to a triangle , they will interpret ; the substance thereof will be from whence they came last , and what wonderful things they can do ; then the magician must ask them , if they know one luridan a familiar ; they will answer hamah ni trulloh balkin , he is secretary or servant unto balkin , and after the exorcist hath charged them to bring the said luridan unto him , they will immediately bring him like a little dwarf with a crooked nose , and present him before the magician in the triangle ; then the magician shall bind and tye him with the bond of obligation , and with his own blood , without any contract of conditions to be performed , that he will attend him constantly at his thrice repeating luridan , luridan , luridan , and be ever ready to go whether he will , to the turks , or to the uttermost parts of the earth , which he can do in an hour , and destroy all their magazines . after the magician hath so bound him , he shall receive from the spirit a scrole written in this manner ; 〈◊〉 〈◊〉 〈◊〉 which is the indenture to serve him for a year and a day ; and then the magician shall dismiss him for that time in the form of dismission . chap. ix . how to conjure the spirit balkin the master of luridan . as in the former chapter , the exorcist is instructed to draw the form of the mountain hecla within the circle , so in this form of conjuration he must do the same , adding these names to be written round the mountain mathiel ; rahuniel , seraphiel , hyniel , rayel , fraciel . these are the names of olympick angels , governing the north , and ruling over every airy spirit that belongs unto the northern climate ; so that the authority of these names must be used in the calling up of this spirit , because he is a great lord , and very lofty , neither will he appear without strong and powerful invocations . therefore the magician must make upon virgin parchment the two seals of the earth , and provide unto himself a girdle made of a bears skin with a rough side next his body , and these names wrote round about in the outerside , ✚ alpha ✚ coronzon , yah , laniah , adonay ✚ soncas ✚ damael ✚ angeli fortes ✚ pur pur ✚ elibra , elohim ✚ omega ✚ per flammam ignis ✚ per vitam coronzon ✚ amen . ✚ . also he must provide a black priestly robe to reach to his ankles , and a new sword with agla on the one side , and on upon the other ; having likewise been very continent and chast for three days before the execution of his design : and when the appointed night approacheth , he must take with him an earthen pan with fire therein , and a little viol with some of his own blood , as also some of the gum or rozin that comes from the firr-tree . and coming to the appointed place in some solitary valley , the circle must be drawn with chalk , as the former , one circle within another , and these powerful names in the circumference , otheos on panthon ✚ breshit hashamaim , vaharetz vahayah ✚ lohu ✚ va bohu ★ ✚ ✚ ✚ ★ magnus es tu ben elohim qui super alas ventorum equitaris ✚ . this circumscription is accounted amongst magicians of all the most powerful and prevalent . after this the circle , mountain , fire , turpentine , girdle , garments , sword and blood must be consecrated according to the foregoing forms of consecration , adding also this to the end of the consecration . mighty art thou o adonay , elohim , ya , ya , aie , aie , acimoy , who hast created the light of the day , and the darkness of the night , unto whom every knee bows in heaven and on earth , who hast created the lohu and the bohu , that is stupor or numbness in a thing to be admired , and mighty are thy magnificient angels damael and guael , whose influence can make the winds to bow , and every airy spirit stoop ; let thy right hand sanctifie these consecrated utensils , exterminating every noxious thing from their bodies , and the circumference of this circle . amen . calerna , shalom , shalom , agla on sassur , lafrac , angeli fortes . in nomine patris , filii , & spiritus sancti . amen , amen , amen . after that , he shall sweep the circle gently with a foxes tayl , and sprinkle the same round with his blood , dipping also the sword , or anointing it with the same , and brandishing the same in his right hand , he shall begin to conjure the spirit on this following manner : i exorcize and conjure thee thou great and powerful balkin , lord of glauron , lord of luridan , and of fifteen hundred legions , lord of the northern mountains , and of every beast that dwells thereon by the holy and wonderful names of the almighty iehovah , athanato ✚ aionos ✚ dominus sempiternus ✚ aletheios ✚ saday ✚ iehovah , kedesh , el gabor ✚ deus fortissimus ✚ anaphexaton , amorule , ameron ✚ ✚ ✚ panthon ✚ craton ✚ muridon ✚ iah , iehovah , elohim pentasseron ✚ ✚ trinus et unus ✚ ✚ ✚ ★ i exorcize and conjure , i invocate and command thee thou aforesaid spirit , by the powers of angels and archangels , cherubim and seraphim , by the mighty prince coronzon , by the blood of abel , by the righteousness of seth , and the prayers of noah , by the voyces of thunder and dreadful day of judgment ; by all these powerful and royal words abovesaid , that without delay or malitious intent , thou do come before me here at the circumference of this consecrated circle , to answer my proposals and desires without any manner of terrible form either of thy self , or attendants ; but only obediently , fairly , and with good intent , to present thy self before me , this circle being my defence , through his power who is almighty , and hath sanctified the same , in the name of the father , son , and holy ghost . amen . after the magician hath thrice repeated this conjuration , let him immediately set the fire before him , and put the rozin thereon to fumigate at the appearance of the conjured spirits , and at the instant of their appearance he shall hold the censer of fire in his left hand , and the sword in his right , still turning round as the spirits do . for in a little space after the invocation is repeated , he shall hear the noise of thunders , and perceive before him in the valley a mighty storm of lightning and rain ; after a while the same will cease , and an innumerable company of dwarfs or pigmies will appear mounted upon chamelions to march towards the circle surrounding the same . next comes balkin with his attendants ; he will appear like the god bacchus upon a little goat , and the rest that follow will march after him afoot . assoon as they come near the circle , they will breath out of their mouths a mist , or fog , which will even obscure the light of the moon , and darken the magician , that he cannot behold them nor himself ; yet let him not be discomfited , or afraid , for that fog will be quickly over ; and the spirits will run round the circle after balkin their lord , who rides upon a goat ; they will continue to surround the circle , till the magician begin the form of obligation or binding their leader or king in this form , with the sword in his right hand , the fire and rozin burning before him . i conjure and bind thee balkin , who art appeared before me , by the father , by the son , and by the holy ghost , by all the holy consecrations i have made , by the powerful names of heaven , and of earth , and of hell , that i have used and uttered in calling upon thee , by the seals which thou here beholdest , and the sword which i present unto thee , by this sanctified girdle , and all the sanctified and potent things aforesaid , that here thou remain peaceably , and of thy present shape before the northern quarter of this circle , without injury to me in body , soul , or fortune ; but on the contrary , to answer faithfully unto my demands , and not hence to remove , till i have licenced thee to depart , in the name of the father , son , and holy spirit . amen . when he is thus obliged , he will alight from his goat , and cause his attendants to remove further into the valley , then will he stand peaceably before the circle to answer the magician . after this the magician shall begin to demand into his own possession a familiar to build or pull down any castle or strong hold in a night ; and that this familiar bring with him the girdle of conquest , or victory , that the magician being girded with the same may overcome all enemies whatsoever , and further , the spirit is able to inform him of all questions concerning thunder and lightning , the motions of the heavens , the comets and apparitions in the air , pestilence and famine , noxious and malevolent blasts , as also of the inhabitants of the northern pole , and the wonders undiscovered throughout the world . likewise if the exorcist inquire concerning the habitations of starry spirits , he will readily answer him , describing their orders , food , life , and past-time truly and exactly . after the magician hath satisfied himself with inquiries , and curious questions unto the spirit , there will come from amongst the company a little spirit of a span long , like a little ethiop , which the great king balkin will deliver unto the exorcist to continue as a familiar with him as long as his life shall last . this familiar the possessor may name at it pleaseth him . the three last , who had this spirit into possession , were three northern magicians , the first honduros a norwegian , who called it philenar , and commanded it at his pleasure with a little bell. after him benno his eldest son injoy'd the same under the same name . and swarkzar a polonian priest was the last who enjoy'd it under the name of muncula ; all which names were imposed upon it , according to the pleasure of the masters ; and therefore the naming of this familiar is left to the discretion of the exorcist . now when the master hath taken this familiar into his custody and service , the spirit balkin will desire to depart , being wearied if the action continue longer then an hour . therefore the magician must be careful to dismiss him in this following form : because thou hast diligently answered my demands , and been ready to come at my first call , i do here licence thee to depart unto thy proper place , without injury or danger to man or beast ; depart , i say , and be ever ready at my call , being duly exorcized and conjured by sacred rites of magick ; i charge thee to withdraw with quiet and peace ; and peace be continued betwixt me and thee , in the name of the father , son , and holy ghost . amen . then the spirits company will begin to march about their prince , and in a formal troop will march along the valley , whilest the magician repeateth pater noster , &c. until the spirits be quite out of sight and vanished . this is a compleat form of conjuring the aforesaid spirit , according to the rules of vaganostus the norwegian . chap. x. the exposition of iidoni , and where it is found , whereby the whole art of conjuration is deciphered . this word iidoni is derived of iada , which properly signifieth to know ; it is sometimes translated , divinus , which is a diviner or soothsayer , as in deut. . levit. . sometimes ariolus , which is one that also taketh upon him to foretel things to come , and is found levit. . king. . isai . . to be short , the opinion of them that are most skilful in the tongues , is , that it comprehendeth all them , which take upon them to know all things part and to come , and to give answers accordingly . it alwayes followeth the word ob , and in the scriptures is not named severally from it , and differeth little from the same in sense , and do both concern oracles uttered by sririts , possessed people , or coseners . what will not coseners or witches take upon them to do ? wherein will they profess ignorance ? ask them any question , they will undertake to resolve you , even of that which none but god knoweth . and to bring their purposes the better to pass , as also to win further credit unto the counterfeit art which they profess , they procure confederates , whereby they work wonders . and when they have either learning , eloquence , or nimbleness of hands to accompany their confederacy , or rather knavery , then ( forsooth ) they pass the degree of witches , and intitle themselves to the name of conjurors . and these deal with no inferiour causes : these fetch devils out of hell , and angels out of heaven ; these raise up what bodies they list , though they were dead , buried and rotten long before ; and fetch souls out of heaven or hell , with much more expedition than the pope bringeth them out of purgatory . these i say ( among the simple , and where they fear no law nor accusation ) take upon them also the raising of tempests , and earthquakes , and to do as much as god himself can do . these are no small fools , they go not to work with a baggage toad , or a cat , as witches do ; but with a kind of majesty , and with authority they call up by name , and have at their commandement seventy and nine principal and princely devils , who have under them as their ministers , a great multitude of legions of petty devils ; as for example . chap. xi . an inventary of the names , shapes , powers , govenment , and effects of devils and spirits ; of their several segniories and degrees ; a strange discourse worth the reading . their first and principal king ( which is of the power of the east ) is called baell ; who when he is conjured up , appeareth with three heads ; the first like a toad ; the second like a man ; the third like a cat. he speaketh with a hoarse voice ; he maketh a man go invisible ; he hath under his obedience and rule sixty and six legions of devils . the first duke under the power of the east , is named agares ; he cometh up mildly in the likeness of a fair old man , riding upon a crocodile , and carrying a hawk on his fist ; he teacheth presently all manner of tongues ; he fetcheth back all such as run away , and maketh them run that stand still ; he overthroweth all dignities supernatural and temporal ; he maketh earthquakes , and is of the order of vertues , having under his regiment thirty one legions . marbas , aliàs , barbas is a great president , and appeareth in the form of a mighty lyon ; but at the commandement of a conjuror cometh up in the likeness of a man , and answereth fully as touching any thing which is hidden or secret ; he bringeth diseases and cureth them ; he promoteth wisdom and the knowledge of mechanical arts , or handicrafts ; he changeth men into other shapes : and under his presidency or government are thirty six legions or devils contained . amon , or aamon , is a great and mighty marquess , and cometh abroad in the likeness of a wolf , having a serpents tail , spetting out and breathing flames of fire ; when he putteth on the shape of a man , he sheweth out dogs teeth , and a great head like to a mighty raven ; he is the strongest prince of all other , and understandeth all things past and to come ; he procureth favour , and reconcileth both friends and foes , and ruleth forty legions of devils . barbatos , a great county or earl , and also a duke , he appeareth in signo sagittarii sylvestris , with four kings , which bring companies and great troops . he understandeth the singing of birds , the barking of dogs , the lowing of bullocks , and the voyce of all living creatures : he detecteth treasures hidden by magicians and inchanters , and is of the order of virtues which in part bear rule : he knoweth all things past and to come , and reconcileth friends and powers , and governeth thirty legions of devils by his authority . buer , is a great president , and is seen in this sign ; he absolutely teacheth philosophy moral and natural , and also logick , and the vertue of herbs : he giveth the best familiars ; he can heal all diseases , specially of men , and reigneth over fifty legions . gusoin , is a great duke and a strong , appearing in the form of a xenophilus : he answereth all things , present , past , and to come , expounding all questions : he reconcileth friendship , and distributeth honours and dignities , and ruleth over forty legions of devils . botis , otherwise otis , a great president and an earl , he cometh forth in the shape of an ugly viper , and if he put on humane shape , he sheweth great teeth , and two horns , carrying a sharpe sword in his hand : he giveth answers of things present , past and to come , and reconcileth friends and foes , ruling sixty legions . bathin , sometimes called mathim , a great duke and a strong , he is seen in the shape of a very strong man , with a serpents tail , sitting on a pale horse , understanding the vertues of herbs and pretious stones , transferring men suddenly from countrey to countrey , and ruleth thirty legions of devils . purson , aliàs curson , a great king , he cometh forth like a man with a lyons face , carrying a most cruel viper , and riding on a bear ; and before him go alwayes trumpets : he knoweth things hidden , and can tell all things present , past , and to come : he bewrayeth treasure : he can take a body either humane or aiery , he answereth truly of all things earthly and secret , of the divinity and creation of the world , and bringeth forth the best familiars ; and there obey him two and twenty legions of devils , partly of the order of vertues , and partly of the order of thrones . eligor , aliàs abigor , is a great duke , and appeareth as a goodly knight , carrying a lance , an ensign , and a scepter ; he answereth fully of things hidden , and of wars , and how souldiers should meet : he knoweth things to come , and procureth the favour of lords and knights , governing sixty legions of devils . leraje , aliàs oray , a great marquess , shewing himself in the likeness of a gallant archer , carrying a bow and a quiver : he is author of all battels : he doth putrifie all such wounds as are made with arrows by archers , quos optimos objicit trilus dielus , and he hath regiment over thirty legions . valefar , aliàs malephar , is a strong duke , cometh forth in the shape of a lyon , and the head of a thief : he is very familiar with them to whom he maketh himself acquainted , till he hath brought them to the gallows , and ruleth teu legions . morax , aliàs foraji , a great earl and a president ; he is seen like a bull , and if he take unto him a mans face , he maketh men wonderful cunning in astronomy , and in all the liberal sciences ; he giveth good familiars and wise , knowing the power and virtue of herbs and stones which are pretious , and ruleth thirty six legions . ipos , aliàs ayporos , is a great earl and a prince , appearing in the shape of an angel , and yet indeed more obscure and filthy than a lyon , with a lyons head , a gooses feet , and a hares tail ; he knoweth things to come and past , he maketh a man witty , and bold , and hath under his jurisdiction thirty six legions . naberius , aliàs carberus , is a valiant marquess , shewing himself in the form of a crow , when he speaketh with a hoarse voyce ; he maketh a man amiable and cunning in all arts , and specially in rhetorick ; he procureth the loss of prelacies and dignities ; nineteen legions hear and obey him . glasya labolas , aliàs caacrinolaas , or caassimolar , is a great president , who cometh forth like a dog , and hath wings like a griffin , he giveth the knowledge of arts , and is the captain of all manslayers ; he understandeth things present and to come ; he gaineth the minds and love of friends and foes ; he maketh a man go invisible , and hath the rule of thirty six legions . zepar , is a great duke , appearing as a souldier , inflaming women with the love of men , and when he is hidden he changeth their shape , until they may enjoy their beloved ; he also maketh them barren , and twenty six legions are at his obey and commandement . bileth , is a great king and a terrible , riding on a pale horse , before whom go trumpets , and all kind of melodious musick . when he is called up by an exorcist , he appeareth rough and furious , to deceive him . then let the exocist or conjuror take heed to himself , and to allay his courage , let him hold a hazel bat in his hand , wherewithal he must reach out toward the east and south , and make a triangle without besides the circle ; but if he hold not out his hand unto him , and he bid him come in , and he still refuse the bond or chain of spirits , let the conjuror proceed to reading , and by and by he will submit himself , and come in , and do whatsoever the exorcist commandeth him , and he shall be safe . if bileth the king be more stubborn , and refuse to enter into the circle at the first call , and the conjuror shew himself fearful , or if he have not the chain of spirits , certainly he will never fear nor regard him after : also if the place be unapt for a triangle to be made without the circle , then set there a boll of wine , and the exorcist shall certainly know when he cometh out of his house , with his fellows , and that the aforesaid bileth will be his helper , his friend , and obedient unto him when he cometh forth . and when he cometh , let the exorcist receive him courteously , and glorifie him in his pride , and therefore he shall adore him as other kings do , because he saith nothing without other princes . also , if he be cited by an exorcist , alwayes a silver ring of the middle finger of the left hand must be held against the exorcists face , as they do for amaimon . and the dominion and power of so great a prince , is not to be determined ; for there is none under the power and dominion of the conjuror , but he that detaineth both men and women in doting love , till the exorcist hath had his pleasure . he is of the orders of powers , hoping to return to the seventh throne , which is not altogether credible ; and he ruleth eighty five legions . sitri , aliàs bitru , is a great prince , appearing with the face of a leopard , and having wings as a griffin : when he taketh humane shape , he is very beautiful ; he inflameth a man with a womans love , and also stirreth up women to love men ; being commanded , he willingly detaineth secrets of women , laughing at them and mocking them , to make them luxuiously naked ; and there obey him sixty legions . paimon , is more obedient to lucifer than any other kings are . lucifer is here to be understood , he that was drowned in the depth of his knowledge : he would needs be like god , and for his arrogancy was thrown out into destruction , of whom it is said , every pretious stone is thy covering . paimon is constrained by divine virtue to stand before the exorcist , where he putteth on the likeness of a man : he sitteth on a beast called a dromedary , which is a swift runner , and weareth a glorious crown , and hath an effeminate countenance : there goeth before him an host of men with trumpets and well sounding cymbals , and all musical instruments . at the first he appeareth with a great cry and roaring , as in circulo solomonis and in the art is declared . and if this paimon speak sometimes that the conjuror understand him not , let him not therefore be dismayed . but when he hath delivered him the first obligation , to observe his desire , he must bid him also answer him distinctly and plainly to the questions he shall ask you , of all philosophy , wisdome , and science , and of all other secret things . and if you will know the disposition of the world , and what the earth is , or what holdeth it up in the water , or any other thing , or what is abyssus , or where the wind is , or from whence it cometh , he will teach you abundantly . consecrations also , as well as sacrifices , as otherwise may be reckoned . he giveth dignities and confirmations ; he bindeth them that resist him in his own chains , and subjecteth them to the conjuror ; he prepareth good familiars , and hath the understanding of all arts. note , that at the calling up of him , the exorcist must look toward the northwest , because there is his house . when he is called up , let the exorcist receive him constantly without fear , let him ask what questions or demands he list , and no doubt he shall obtain the same of him . and the exorcist must beware he forget not the creator , for those things that have been rehearsed before of paimon ; some say , he is of the order of dominions ; others say , of the order of cherubims . there follow him two hundred legions , partly of the order of angels , and partly of potestates . note , that if paimon be cited alone by an offering or sacrifice , two kings follow him ; to wit , bebal , and abalam , and other potentates ; in his host are twenty five legions , because the spirits subject to them are not alwayes with them , except they be compelled to appear by divine vertue . some say that the king belial was created immediately after lucifer , and therefore they think , that he was father and seducer of them which fell being of the orders : for he fell first among the worthier and wiser sort , which went before michael , and other heavenly angels , which were lacking . although belial went before all them that were thrown down to the earth , yet he went not before them that tarryed in heaven . this belial is constrained by divine virtue , when he taketh sacrifices , gifts , and offerings , that he again may give unto the offerers true answers . but he tarryeth not one hour in the truth , except he be constrained by the divine power , as is said . he taketh the form of a beautiful angel , sitting in a fiery chariot ; he speaketh fair , he distributeth preferments of senatorship , and the favour of friends , and excellent familiars : he hath rule over eighty legions , partly of the order of virtues , partly of angels ; he is found in the form of an exorcist in the bonds of spirits . the exorcist must consider , that this belial doth in every thing assist his subjects . if he will not submit himself , let the bond of spirits be read : the spirits chain is sent for him , wherewith wise solomon gathered them together with their legions in a brasen vessel , where were inclosed among all the legions seventy two kings , of whom the chief was biloth , the second was belial , the third asmoday , and above a thousand thousand legions . without doubt ( i must confess ) i learned this of my master solomon ; but he told me not why he gathered them together , and shut them up so ; but i believe it was for the pride of this belial . certain negromancers do say , that solomon being on a certain day seduced by the craft of a certain woman , inclined himself to pray before the same idol , belial by name ; which is not credible . and therefore we must rather think ( as it is said ) that they were gathered together in that great brasen vessel for pride and arrogancy , and thrown into a deep lake or hole in babylon ; for wise solomon did accomplish his works by the divine power , which never forsook him . and therefore we must think he worshipped not the image of belial ; for then he could not have constrained the spirits by divine virtue : for this belial , with three kings , were in the lake . but the babylonians wondering at the matter , supposed that they should find therein a great quantity of treasure , and therefore with one consent went down into the lake , and uncovered and brake the vessel , out of the which immediately flew the captain devils , and were delivered to their former and proper places . but this belial entred into a certain image , and there gave answer to them that offered and sacrificed unto him , as toex , in his sentences reporteth , and the babylonians did worship and sacrifice thereunto . bune , is a great and a strong duke , he appeareth as a dragon with three heads , the third whereof is like a man ; he speaketh with a divine voyce ; he maketh the dead to change their place , and devils to assemble upon the sepulchres of the dead ; he greatly inricheth a man , and maketh him eloquent and wise , answereth truly to all demands , and thirty legions obey him . forneus , is a great marquess , like unto a monster of the sea ; he maketh men wonderful in rhetorick ; he adorneth a man with a good name , and the knowledge of tongues , and maketh one beloved as well of foes as friends ; there are under him twenty nine legions , of the order partly of thrones , and partly of angels . ronove , a marquess and an earl ; he is resembled to a monster ; he bringeth singular understanding in rhetorick , faithful servants , knowledge of tongues , favour of friends and foes , and nineteen legions obey him . berith , is a great and a terrible duke , and hath three names ; of some he is called beal ; of the jews berith ; of necromancers bolfry ; he cometh forth as a red souldier , with red clothing , and upon a horse of that colour , and a crown on his head : he answereth truly of things present , past , and to come : he is compelled to a certain hour , through divine virtue , by a ring of art magick : he is also a lyer ; he turneth all metals into gold ; he adorneth a man with dignities , and confirmeth them ; he speaketh with a clear and subtil voyce , and twenty six legions are under him . astaroth , is a great and a stronge duke , coming forth in the shape of a foul angel , sitting upon an infernal dragon , and carrying on his right hand a viper ; he answereth truly to matters present , past , and to come , and also of all secrets ; he talketh willingly of the creator of spirits and their fall , and how they sinned and fell ; he saith he fell not of his own accord : he maketh a man wonderful learned in the liberal sciences ; he ruleth forty legions . let every exorcist take heed , that he admit him not too near him , because of his stinking breath : and therefore let the conjuror hold near to his face a magical ring , and that shall defend him . foras , aliàs forcas , is a great president , and is seen in the form of a strong man , and in humane shape , he understandeth the virtue of hearbs and pretious stones ; he teacheth fully logick , ethicks , and their parts ; he maketh a man invisible , witty , eloquent , and to live long ; he recovereth things lost , and discovereth treasures , and is lord over twenty nine legions . furfur , is a great earl , appearing as an hart , with a fiery tail , he lyeth in every thing , except he be brougnt up within a triangle ; being bidden he taketh angelical form ; he speaketh with a hoarse voyce , and willingly maketh love between man and wife ; he raiseth thunders , lightnings , and blasts . where he is commanded , he answereth well , both of secret and also of divine things , and hath rule and dominion over twenty six legions . marchosias , is a great marquess , he sheweth himself in the shape of a cruel she wolf , with griffins wings , with a serpents tail , and spetting i cannot tell what out of his mouth . when he is in a mans shape , he is an excellent fighter ; he answereth all questions truly ; he is faithful in all the conjurors business ; he was of the order of dominations , under him are thirty legions : he hopeth after years to return to the seventh throne , but he is deceived in that hope . malphas , is a great president , he is seen like a crow , but being cloathed with humane image , speaketh with a hoarse voyce ; he buildeth houses and high towers wonderfully , and quickly bringeth artificers together ; he throweth down also the enemies edifications ; he helpeth to good familiars ; he receiveth sacrifices willingly , but he deceiveth all the sacrificers ; there obey him forty legions . vepar , aliàs separ , a great duke and a strong ; he is like a mermaid ; he is the guide of the waters , and of ships laden with armour ; he bringeth to pass ( at the commandement of his master ) that the sea shall be rough and stormy , and shall appear full of ships ; he killeth men in three dayes , with putrifying their wounds , and produceth maggots into them ; howbeit , they may be all healed with diligence ; he ruleth twenty nine legions . sabnack , aliàs salmack , is a great marquess and a strong ; he cometh forth as an armed souldier with a lyons head , sitting on a pale horse ; he doth marvellously change mans form and favour ; he buildeth high towers full of weapons , and also castles , and cities ; he inflicteth men thirty dayes with wounds both rotten and full of maggots ; at the exorcists commandement , he provideth good familiars , and hath dominion over fifty legions . sidonay , aliàs asmoday , a great king , strong and mighty , he is seen with three heads , whereof the first is like a bull , the second like a man , the third like a ram , he hath a serpents tail ; he belcheth flames out of his mouth ; he hath feet like a goose ; he sitteth on an infernal dragon , be carryeth a launce and a flag in his hand , he goeth before others which are under the power of amaymon . when the conjuror exerciseth this office , let him be abroad , let him be wary and standing on his feet ; if his cap be on his head , he will cause all his doings to be bewrayed , which if he do not , the exorcist shall be deceived by amaymon in every thing . but so soon as he seeth him in the form aforesaid , he shall call him by his name , saying , thou art asmoday ; he will not deny it , and by and by he boweth down to the ground ; he giveth the ring of virtues , he absolutely teacheth geometry , arithmetick , astronomy , and handicrafts . to all demands he answereth fully and truly ; he maketh a man invisible ; he sheweth the places where treasure lyeth , and gardeth it , if it be among the legions of amaymon ; he hath under his power seventy two legions . gaap , aliàs tap , a great president and a prince , he appeareth in a meridional sign , and when he taketh humane shape , he is the guide of the four principal kings , as mighty as bileth . there were certain necromancers that offered sacrifices and burnt offerings unto him ; and to call him up , they exercised an art , saying , that solomon the wise made it , which is false : for it was rather cham , the son of noah , who after the flood began first to invocate wicked spirits . he invocated bileth , and made an art in his name , and a book which is known to many mathematitians . there were burnt offerings and sacrifices made , and gifts given , and much wickedness wrought by the exorcist , who mingleth therewithal the holy names of god , the which in that art are everywhere expressed . marry there is an epistle of those names written by solomon , as also write helias aierosolymitanus and helisaeus . it is to be noted , that if any exorcist have the art of bileth , and cannot make him stand before him , nor see him , i may not bewray how , and declare the means to contain him , because it is an abomination , and for that i have learned nothing from solomon of his dignity and office . but yet i will not hide this , to wit , that he maketh a man wonderful in philosophy and all the liberal sciences ; he maketh love , hatred , insensibility , consecration , and consecration of those things that are belonging unto the domination of amaymon , and delivereth familiars out of the possession of other conjurors , answering truly and perfectly of things present , past , and to come ; and transferreth men most speedily into other nations ; he ruleth sixty six legions , and was of the order of potestates . shax , aliàs scox , is a dark and great marquess , like unto a stork , with a hoarse and subtil voyce , he doth marvellously take away the sight , hearing , and understanding of any man , at the commandement of the conjuror ; he taketh away money out of every kings house , and carryeth it back after years , if he be commanded ; he is a horse-stealer ; he is thought to be faithful in all commandements ; and although he promise to be obedient to the conjuror in all things , yet he is not so , he is a lyer , except he be brought into a triangle , and there he speaketh divinely , and telleth of things that are hidden , and not kept of wicked spirits ; he promiseth good familiars , which are accepted if they be not deceivers ; he hath thirty legions . procel , is a great and strong duke , appearing in the shape of an angel , but speaketh darkly of things hidden ; he teacheth geometry , and the liberal arts ; he maketh great noises , and causeth the waters to roar , where are none ; he warmeth waters , and distempereth baths at certain times , as the exorcist appointeth him ; he was of the order of potestates , and hath forty eight legions under his power . furcas , is a knight , and cometh forth in the similitude of a cruel man , with a long beard and a hoary head ; she sitteth on a pale horse , carrying in his hand a sharp weapon ; he perfectly teacheth practick philosophy , rhetorick , logick , astronomy , chiromancy , pyromancy , and their parts : there obey him twenty legions . murmur , is a great duke and an earl , appearing in the shape of a souldier , riding on a griffin , with a dukes crown on his head ; there go before him two of his ministers , with great trumpets ; he teacheth philosophy absolutely , he constraineth souls to come before the exorcist , to answer what he shall ask them ; he was of the order partly of thrones , and partly of angels , and ruleth thirty legions . caim , is a great president , taking the form of a thrush ; but when he putteth on mans shape , he answereth in burning ashes , carrying in his hand a most sharpe sword ; he maketh the best disputers ; he giveth men the understanding of all birds , of the lowing of bullocks , and barking of dogs , and also of the sound and noise of waters ; he answereth best of things to come ; he was of the order of angels , and ruleth thirty legions . raum , or raim , is a great earl , he is seen as a crow , but when he putteth on humane shape , at the commandement of the exorcist , he stealeth wonderfully out of the kings house , and carryeth it whether he is assigned ; he destroyeth cities , and hath great despite unto dignities ; he knoweth things present , past , and to come , and reconcileth friends and foes ; he was of the order of thrones , and governeth thirty legions . halphas , is a great earl , and cometh abroad like a stork , with a hoarse voyce , he notably buildeth up towns full of amunition and weapons , he sendeth men of war to places appointed , and hath under him twenty six legions . focalor , is a great duke , cometh forth as a man , with wings like a griffin , he killeth men , and drowneth them in the waters , and overturneth ships of war , commanding and ruling both winds and seas . and let the conjuror note , that if he bid him hurt no man , he willingly consenteth thereto : he hopeth after years to return to the seventh throne , but he is deceived ; he hath three legions . vine , is great king and an earl , he sheweth himself as a lyon , riding a black horse , and carryeth a viper in his hand ; he gladly buildeth large towres , he throweth down stone walls , and maketh waters rough . at the commandement of the exorcist , he answereth of things hidden , of witches , and of things present , past , and to come . bifrons , is seen in the similitude of a monster , when he taketh the image of man ; he maketh one wonderful cunning in astrology , absolutely declaring the mansions of the planets ; he doth the like in geometry , and other admeasurements ; he perfectly understandeth the strength and virtue of herbs , pretious stones , and woods ; he changeth dead bodies from place to place ; he seemeth to light candles upon the sepulchres of the dead , and hath under him twenty six legions . gamigin , is a great marquess , and is seen in the form of a little horse ; when he taketh humane shape , he speaketh with a hoarse voyce , disputing of all liberal sciences ; he bringeth also to pass , that the souls which are drowned in the sea , or which dwell in purgatory ( which is called cariagra , that is , affliction of souls ) shall take airy bodies , and evidently appear and answer to interrogatories at the conjurors commandement ; he tarryeth with the exorcist , until he have accomplished his desire , and hath thirty legions under him . zagan , is a great king and a president , he cometh abroad like a bull , with griffins wings ; but when he taketh humane shape , he maketh men witty , he turneth all metals into the coin of that dominion , and turneth water into wine , and wine into water ; he also turneth blood into wine , and wine into blood , and a fool into a wise man ; he is head of thirty three legions . orias , is a great marquess , and is seen as a lyon , riding on a strong horse , with a serpents tail , and carryeth in his right hand two great serpents hissing ; he knoweth the mansion of planets , and perfectly teacheth the virtues of the stars ; he transformeth men , he giveth dignities , prelacies and confirmations , and also the favour of friends and foes , and hath under him thirty legions . valac , is a great president , and cometh abroad with angels wings like a boy riding on a two-headed dragon , he perfectly answereth of treasures hidden , and where serpents may be seen , which he delivereth into the conjurors hands , void of any force or strength , and hath dominion over thirty legions of devils . gemory , a strong and mighty duke , he appeareth like a fair woman , with a dutchess crownet about her middle , riding on a camel ; he answereth well and truly of things present , past and to come , and of treasure hid , and where it lyeth ; he procureth the love of women , especially of maids , hath twenty six legions . decarabia , or carabia , he cometh like a * , and knoweth the force of herbs and pretious stones , and maketh all birds flie before the exorcist , and to tarry with him as though they were tame , and that they shall drink and sing as their manner is , and hath thirty legions . amduscias , a great and a strong duke , he cometh forth as an unicorn , when he standeth before his master in humane shape , being commanded , he easily bringeth to pass , that trumpets and all musical instruments may be heard and not seen ; and also that trees shall bend and incline , according to the conjurors will ; he is excellent among familiars , and hath twenty nine legions . andras , is a great marquess , and is seen in an angels shape , with a head like a black night raven , riding upon a black and a very strong wolf , flowrishing with a sharpe sword in his hand ; he can kill the master , the servant , and all assistants ; he is author of discords , and ruleth thirty legions . andrealphus , is a great marquess , appearing as a peacock , he raiseth great noises , and in humane shape perfectly teacheth geometry , and all things belonging to admeasurements ; he maketh a man to be a subtil disputer , and cunning in astronomy , and transformeth a man into the likeness of a bird , and there are under him thirty legions . ose , is a great president , and cometh forth like a leopard , and counterfeiting to be a man , he maketh one cunning in the liberal sciences ; he answereth truly of divine and secret things ; he transformeth a mans shape , and bringeth a man to that madness , that he thinketh himself to be that which he is not ; as he that is a king or a pope , or that he weareth a crown on his head , duratque id regnum ad horam . aym , or haborim , is a great duke and a strong , he cometh forth with three heads , the first like a serpent , the second like a man having two * , the third like a cat ; he rideth on a viper , carrying in his hand a light fire brand , with the flame whereof castles and cities are fired ; he maketh one witty every kind of way ; he answereth truly of privy matters , and reigneth over twenty six legions . orobas , is a great prince , he cometh forth like a horse , but when he putteth on him a mans idol , he talketh of divine vertue , he giveth true answers of things present , past and to come , and of the divinity , and of the creation ; he deciveth none , nor suffereth any to be tempted , he giveth dignities and prelacies , and the favour of friends and foes , and hath rule over twenty legions . vapula , is a great duke and a strong , he is seen like a lyon with griffins wings ; he maketh a man subtil and wonderful in handicrafts , philosophy , and in sciences contained in books , and is ruler over thirty six legions . cimeries , is a great marquess and a strong , ruling in the parts of africa ; he teacheth perfectly grammar , logick , and rhetorick , he discovereth treasures and things hidden ; he bringeth to pass , that a man shall seem with expedition to be turned into a souldier ; he rideth upon a great black horse , and ruleth twenty legions . amy , is a great president , and appeareth in a flame of fire , but having taken mans shape , he maketh one marvellous in astrology , and in all the liberal sciences ; he procureth excellent familiars ; he bewrayeth treasures preserved by spirits ; he hath the government of thirty six legions ; he is partly of the order of angels , partly of potestates ; he hopeth after a thousand two hundred years to return to the seventh throne : which is not credible . flauros is a strong duke , is seen in the form of a terrible strong leopard , in humane shape he sheweth a terrible countenance , and fiery eyes ; he answereth truly and fully of things present , past , and to come ; if he be in a triangle , he lyeth in all things , and deceiveth in other things , and beguileth in other businesses ; he gladly talketh of divinity , and of the creation of the world , and of the fall ; he is constrained by divine vertue , and so are all devils and spirits , to burn and destroy all the conjurors adversaries . and if he be commanded , he suffereth the conjuror not to be tempted , and he hath legions under him . balam , is a great and a terrible king , he cometh forth with three heads , the first of a bull , the second of a man , the third of a ram ; he hath a serpents tail , and flaming eyes , riding upon a furious bear , and carrying a hawk on his fist ; he speaketh with a hoarse voyce , answering perfectly of things present , past , and to come ; he maketh man invisible and wise ; he governeth forty legions , and was of the order of dominions . allocer , is a strong duke and a great , he cometh forth like a souldier , riding on a great horse ; he hath a lyons face , very red , and with flaming eyes , he speaketh with a big voyce , he maketh a man wonderful in astronomy , and in all the liberal sciences , he bringeth good familiars , and ruleth thirty six legions . saleos , is a great earl , he appeareth as a gallant souldier , riding on a crocodile , and weareth a dukes crown , peaceable , &c. vuall , is a great duke and a strong , he is seen as a great and terrible dromedary , but in humane form , he soundeth out in a base voyce the aegyptian tongue . this man , above all other , procureth especial love of women , and knoweth things present , past , and to come , procuring the love of friends and foes ; he was of the order of potestates , and governeth thirty seven legions . haagenti , is a great president , appearing like a great bull , having the wings of a griffin , but when he taketh humane shape , he maketh a man wise in every thing , he changeth all metals into gold , and changeth wine and water , the one into the other , and commandeth as many legions as zagan . phoenix , is a great marquess , appearing like the bird phoenix , having a childs voyce ; but berore he standeth still before the conjuror , he singeth many sweet notes . then the exorcist , with his companions , must beware he give no ear to the melody , but must by and by bid him put on humane shape ; then will he speak marvellously of all wonderful sciences . he is an excellent poet , and obedient ; he hopeth to return to the seventh throne , after a thousand two hundred years , and governeth twenty legions . stolas is a great prince , appearing in the form of a night-raven , before the exorcist ; he taketh the image and shape of a man , and teacheth astronomy , absolutely understanding the vertues of herbs and pretious stones ; there are under him twenty six legions . note , that a legion is . and now by multiplication count how many legions do arise out of every particular . ✚ secretum secretorum , the secret of secrets : tu operans sis secretus horum , thou that workest them be secret in them . chap. xii . the hours wherein principal devils may be bound ; to wit , raised and restrained from doing of hurt . amaymon king of the east , corson king of the south , zimimar king of the north , goap king and prince of the west , may be bound from the third hour till noon , and from the ninth hour till evening . marquesses may be bound from the ninth hour till compline , and from compline to the end of the day . dukes may be bound from the first hour till noon ; and clear weather is to be observed . prelates may be bound in any hour of the day . knights from day dawning till sun rising , or from evensong till the sun set . a president may not be bound in any hour of the day , except the king whom he obeyeth , be invocated ; nor in the shutting of the evening . counties or earls may be bound at any hour of the day , so it be in the woods or fields , where men resort not . chap. xiii . the form of adjuring or citing of the spirits aforesaid to arise and appear . when you will have any spirit , you must know his name and office ; you must also fast , and be clean from all pollution , three or four days before ; so will the spirit be the more obedient unto you . then make a circle , and call up the spirit with great intention , and holding a ring in your hand , rehearse in your own name , and your companions ( for one must alwayes be with you ) this prayer following , and so no spirit shall annoy you , and your purpose shall take effect . and note how this agreeth with popish charmes and conjurations . in the name of our lord jesus christ the ✚ father ✚ and the son ✚ and the holy ghost ✚ holy trinity and unspeakable unity , i call upon thee , that thou mayst be my salvation and defence , and the protection of my body and soul , and of all my goods ; through the virtue of thy holy cross , and through the vertue of thy passion , i beseech thee o lord jesus christ , by the merits of thy blessed mother s. mary , and of all thy saints , that thou give me grace and divine power over all the wicked spirits , so as which of them soever i do call by name , they may come by and by from every coast , and accomplish my will , that they neither be hurtful nor fearful unto me , but rather obedient and diligent about me . and through thy virtue streightly commanding them , let them fufil my commandements . amen . holy , holy , holy , lord god of sabbaoth , which wilt come to judge the quick and the dead , thou which art Α and Ω , first and last , king of kings , and lord of lords , ioth , aglanabrath , el , abiel , anathiel , amazim , sedomel , grayes , heli , messias , tolimi , elias , ischiros , athanatos , imas , by these thy holy names , and by all other i do call upon thee , and beseech thee o lord jesus christ , by thy nativity and baptism , by thy cross and passion , by thine ascension , and by the coming of the holy ghost , by the bitterness of thy soul when it departed from the body , by thy five wounds , by the blood and water which went out of thy body , by thy virtue , by the sacrament which thou gavest thy disciples the day before thou sufferedst , by the holy trinity , and the inseparable unity , by blessed mary thy mother , by thine angels , arch-angels , prophets , patriarchs , and by all thy saints , and by all the sacraments which are made in thine honour , i do worship and beseech thee , to accept these prayers , conjurations , and words of my mouth , which i will use . i require thee , o lord jesus christ , that thou give me thy virtue and power over all thine angels ( which were thrown down from heaven to deceive mankind ) to draw them to me , to tie and bind them , and also to loose them , to gather them together before me , and to command them to do all that they can , and that by no means they contemn my voyce , or the words of my mouth ; but that they obey me and my sayings , and fear me . i beseech thee by thine humanity , mercy and grace , and i require thee adony , amay , horta , vegedora , mitai , hel , suranat , yston , ysesy , and by all thy holy names , and by all thine holy he-saints , and she-saints , by all thine angels , and archangels , powers , dominions , and virtues , and by that name that solomon did bind the devils , and shut them up , elbrach , evanher , agle , goth , ioth , othie , venoch , nabrat , and by all thine holy names which are written in this book , and by the virtue of them all , that thou enable me to congregate all thy spirits thrown down from heaven , that they may give me a true answer of all my demands , and that they satisfie all my requests , without the hurt of my body or soul , or any thing else that is mine , through our lord jesus christ thy son , which liveth and reigneth with thee in the unity of the holy ghost , one god , world without end . oh father omnipotent , oh wise son , oh holy ghost , the searcher of hearts , oh you three in persons , one true godhead in substance , which didst spare adam and eve in their sins ; and oh thou son , which dyedst for their sins a most filthy death , sustaining it upon the holy cross ; oh thou most merciful , when i flie unto thy mercy , and beseech thee by all the means i can , by these the holy names of thy son ; to wit , Α and Ω , and all other his names , grant me thy virtue and power , that i may be able to cite before me , thy spirits which were thrown down from heaven , and that they may speak with me , and dispatch by and by without delay , and with a good will , and without the hurt of my body , soul , or goods , &c. as is contained in the book called annulus solomonis . oh great and eternal vertue of the highest , which through disposition , these being called to judgement , vachoon , stumulamaton , esphares , tetragrammaton , olioram , cryon , esytion , existion , eriona , onela , brasim , noym , messias , soter , emanuel , sabboth , adonay , i worship thee , i invocate thee , i implore thee with all the strength of my mind , that by thee , my present prayers , consecrations , and conjurations be hollowed ; and wheresoever wicked spirits are called in the virtue of thy names , they may come together from every coast , and diligently fulfil the will of me the exorcist . fiat , fiat , fiat , amen . chap. xiv . a confutation of the manifold vanities conteined in the precedent chapters , specially of commanding of devils . he that can be perswaded that these things are true , or wrought indeed , according to the assertion of coseners , or according to the supposion of witchmongers and papists , may soon be brought to believe that the moon is made of green cheese . you see in that which is called solomons conjuration , there is a perfect inventary registred of the number of devils , of their names , of their offices , of their personages , of their qualities , of their powers , of their properties , of their kingdoms , of their governers , of their orders , of their dispositions , of their subjection , of their submission , and of the wayes to bind or loose them ; with a note what wealth , learning , office , commodity , pleasure , &c. they can give , and may be forced to yield in spight of their hearts , to such ( forsooth ) as are cunning in this art : of whom yet was never seen any rich man , or at least that gained any thing that way ; or any unlearned man , that became learned by that means ; or any happy man , that could with the help of this art , either deliver himself , or his friends , from adversity ; or add unto his estate any point of felicity : yet these men , in all worldly happiness , must needs exceed all others , if such things could be by them accomplished , according as it is presupposed . for if they may learn of marbas , all secrets , and to cure all diseases ; and of furcas , wisdome , and to be cunning in all mechanical arts ; and to change any mans shape , of zepar : if bune can make them rich and eloquent ; if beroth can tell them of all things present , past , and to come ; if asmodie can make them go invisible , and shew them all hidden treasure ; if salmacke will afflict whom they list ; and allocer can procure the love of any woman ; if amy can provide them excellent familiars ; if caym can make them understand the voyce of all birds , and beasts ; and buer and bifrons can make them live long ; and finally , if orias could procure unto them great friends , and reconcile their enemies , and they in the end had all these at commandement ; should they not live in all worldly honour and felicity ? whereas , contrariwise , they lead there lives in all obloquy , misery and beggery ; and in fine , come to the gallows , as though they had chosen unto themselves the spirit valefer , who they say bringeth all them with whom he entreth into familiarity , to no better end then the gibbet or gallows . but before i proceed further to the confutation of this stuff , i will shew other conjurations , devised more lately , and of more authority ; wherein you shall see how fools are trained to believe these absurdities , being won by little and little to such credulity . for the author hereof beginneth , as though all the cunning of conjurors were derived and fetcht from the planetary motions , and true course of the stars , celestial bodies , &c. chap. xv. the names of the planets , their characters , together with the twelve signes of the zodiack , their dispositions , aspects , and government ; with other observations . the characters of the planets . ♄ ♃ ♂ ☉ ♀ ☿ ☽ saturn . jupiter . mars . sol. venus . mercury . luna . the five planetary aspects . ☌ ⚹ □ 🜂 ☍ conjunction . sextile . quadrat . trine . opposition . the twelve signs of the zodiack , their characters and denominations , &c. ♈ ♉ ♊ ♋ ♌ ♍ ♎ ♏ ♐ ♑ ♒ ♓ aries . taurus . gemini . cancer . leo. virgo . libra . scorpio . sagittarius . capricornus . aquarius . pisces . their disposition or inclinations . good signes . ♈ ♋ ♉ ♓ ♐ evil signes . ♎ ♏ ♑ ♒ ♊ signes indifferent . ♒ ♏ ♋ ♓ ♍ very good signes . ♈ ♎ ♐ very evil signes . ♑ ♊ ♌ ♉ the disposition of the planets . ♄ ♃ ♂ ☉ ♀ ☿ ☽ planets good , ♃ ♀ indifferent , ☉ ☽ ☿ euill ♄ ♂ ♑ ♒ ♐ ♓ ♃ ♏ ♈ ♂ ♌ ☉ ♉ ♎ ♀ ♊ ♍ ☿ ♋ ☽ a fierie triplicitie . ♈ ♂ ☉ ♃ ♉ ♂ ☉ an earthie triplicitie ♌ ☉ ♃ ♍ ☿ ♐ ♃ ☉ ♑ ♄ ♂ a waterie triplicitie . ♋ ☽ ♃ ♀ ♊ ☿ an aierie triplicitie . ♏ ♂ ♎ ♀ ♄ ♃ ♓ ♃ ☽ ♀ ♒ ♄ ♃ the aspects of the planets . ☌ is the best aspect with good planets , and the worst with evil . ⚹ is a mean aspect in goodness or badness . 🜂 is very good in aspect to good planets , and hurteth not in evil . □ this aspect is of enimity not full perfect . ☍ this aspect is of enimity most perfect . how the day is divided or distinguished . a day natural is the space of four and twenty hours , accounting the night withal , and beginneth at one of the clock after midnight . an artificial day is that space of time , which is betwixt the rising and falling of the sun , &c. all the rest is night and beginneth at the sun rising . hereafter followeth a table shewing how the day and the night is divided by hours , and reduced to the regiment of the planets . the division of the day , and the planetary regiment . day lord day lord ☉ ♐ ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ day lord ☽ ♄ ♃ ♐ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ day lord ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ☿ ♀ ☽ day lord ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ day lord ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ day lord ☿ ♀ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ day lord ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♂ ♃ ☉ ♀ the division of the night , and the planetary regiment . night lord night lord ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ night lord ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ night lord ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ night lord ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ night lord ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ night lord ♂ ☉ ☿ ☽ ♄ ♂ ♃ ☉ ♀ ☽ ♀ ☿ night lord ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ chap. xvi . the characters of the angels of the seven dayes , with their names : of figures , seales and periapts . these figures are called the seals of earth , without the which no spirit will appear , except thou have them with thee . michael . gabriel . samael . yaphael . sachiel anael . calliel . vel gaphriel ✚ emanuel sabaoth adonay ✚ panthou ufyon ✚ messyas ✚ sother ✚ ✚ dut tha gen ✚ lap tenop ✚ ty●ithaoth ✚ otheos yon mala iij la aries leo ✚ mala iij alpha et ω on ely eloy who so beareth this sign about him , all spirits shall do him homage . who so beareth this sign about him , let him fear no fo , but fear god. chap. xvii . an experiment of the dead . first fast pray three dayes , and abstain thee from all filthiness ; go to one that i● now buried , such a one as killed himself , or destroyed himself wilfully : or else get the promise of one that shall be hanged , and let him swear an oath to thee , after his body is dead , that his spirit shall come to thee , and do thee true service , at thy commandements , in all days , hours , and minutes . and let no persons see thy doings , but * thy fellow . and about eleven a clock at night , go to the place where he was buried , and say with a bold faith , and hearty des●re ; to have the spirit come that thou dost call for , thy fellow having a candle , in his left hand , and in his right hand a crystal-stone , and say these words following , the master having a hazel-wand in his right hand , and these names of god written thereupon , tetragrammaton ✚ adonai ✚ agla ✚ craton ✚ then strike three strokes on the ground , and say ; arise n. arise n. arise n. i'conjure thee spirit n. by the resurrection of our lord jesus christ , that thou do obey my words , and come unto me this night verily and truly , as thou believest to be saved at the day of judgment . and i will swear to thee an oath , by the peril of my soul , that if thou wilt come to me , and appear to me this night , and shew me true visions in this crystal-stone , and fetch me the fairie sibylia , that i may talk with her visibly , and she may come before me , as the conjuration leadeth : and in so doing i will give thee an alms-deed , and pray for thee n. to my lord god , whereby thou mayest be restored to thy salvation at the resurrection day , to be received as one of the elect of god , to the everlasting glory . amen . the master standing at the head of the grave , his fellow having in his hands the candle and the stone , must begin the conjuration as followeth , and the spirit will appear to you in the crystal-stone , in a fair form of a child of twelve years of age . and when he is in , feel the stone , and it will be hot ; and fear nothing , for he or she will shew many delusions , to drive you from your work : fear god , but fear him not . this is to constrain him , as followeth . i conjure thee spirit n. by the living god , the true god , and by the holy god , and by their vertues and powers which have created both thee and me , and all the world . i conjure thee n. by these holy names of god , tetragrammaton ✚ adonay ✚ algramay ✚ saday ✚ sabaoth ✚ planaboth ✚ panthon ✚ craton ✚ neupmaton ✚ deus ✚ homo ✚ omnipotens ✚ sempiternus ✚ ysus ✚ lerra ✚ vnigentius ✚ salbator ✚ via ✚ vita ✚ manus ✚ fons ✚ origo ✚ filius ✚ . and by their vertues and powers , and by all their names , by the which god gave power to man , both to speak or think ; so by their vertues and powers i conjure thee spirit n. that now immediately thou do appear in this crystal-stone visibly to me and to my fellow , without any tarrying or deceit . i conjure thee n. by the excellent name of jesus christ Α and Ω the first and the last . for this holy name of jesus is above all names ; for in this name of jesus every knee doth bow and obey , both of heavenly things , earthly things , and infernal . and every tongue doth confess that our lord jesus christ is in the glory of the father : neither is there any other name given to man whereby he must be saved . therefore in the name of jesus of nazareth , and by his nativity , resurrection , and ascension , and by all that appertaineth unto his passion , and by their vertues and powers i conjure thee spirit n. that thou do appear visibly in this crystal-stone to me , and to my fellow , without any dissimulation . i conjure thee n. by the blood of the innocent lamb jesus christ , which was shed for us upon the cross ; for all those that * do believe in the vertue of his blood shall be saved . i conjure thee n. by the vertues and powers of all the royal names and words of the living god of me pronounced , that thou be obedient unto me and to my words rehearsed . if thou refuse this to do , i by the holy trinity , and by their vertues and powers do condemn thee thou spirit n. into the place where there is no hope of remedy or rest , but everlasting horror of pain there dwelling , and a place where there is pain upon pain , dayly , horribly , and lamentably , thy pain to be there augmented as the starrs in the heaven , and as the gravel or sand in the sea : except thou spirit n. do appear to me and to my fellow visibly , immediately in this crystal stone , and in a fair form and shape of a child of twelve years of age , and that thou alter not thy shape , i change thee upon pain of everlasting condemnation . i conjure thee spirit n. by the golden girdle , which girdeth the loins of our lord jesus christ ; so thou spirit n. be thou bound into the perpetual pains of hell fire , for thy disobedience and unreverent regard , that thou hast to the holy names and words , and his precepts . i conjure n. by the two edged sword , which john saw proceed out of the month of the almighty ; and so thou spirit n. be torn and * cut in pieces with that sword , and to be condemned into everlasting pain , where the fire goeth not out , and where the worm dyeth not . i conjure thee n. by the heavens , and by the celestial city of jerusalem , and by the earth and the sea , and by all things contained in them , and by their vertues and powers ; i conjure thee spirit n. by the obedience that thou dost owe unto the principal prince . and except thou spirit n. do come and appear visibly in this crystal-stone in my presence , here immediately as it is aforesaid , let the great curse of god , the anger of god , the shadow and darkness of death , and of eternal condemnation be upon thee spirit n. for ever and ever ; because thou hast denyed thy faith , thy health , and salvation . for thy great disobedience , thou art worthy to be condemned . therefore let the divine trinity , thrones , dominions , principates , potestates , virtutes , cherubim and seraphim , and all the souls of saints , both of men and women , condemn thee for ever , and be a witness against thee at the day of judgment , because of thy disobedience . and let all creatures of our lord jesus christ , say thereunto fiat , fiat , fiat . amen . and when he is appeared in the crystal-stone , as is said before , bind him with this bond as followeth ; to wit , i conjure thee spirit n. that art appeared to me in this crystal-stone , to me and to my fellow ; i conjure thee by * all the royall words aforesaid , the which did constrain thee to appear therein , and their vertues ; i charge thee by them all , that thou shall not depart out of this crystal-stone , until my will being fulfilled , thou be licened to depart . i conjure and bind thee spirit n. by that omnipotent god , which commanded the angel s. michael to drive lucifer out of the heavens with a sword of vengeance , and to fall from joy to pain ; and for dread of such pain as he is in , i charge thee spirit n. that thou shalt not go out of the crystal-stone ; nor yet to alter thy shape at this time , except i command thee otherwise ; but to come unto me at all places , and in all hours and minutes , when and wheresoever i shall call thee , by the vertue of our lord jesus christ , or by any conjuration of words that is written in this book , and to shew me and my friends true visions in this crystal-stone , of any thing or things that we would see , at any time or times ; and also to go and fetch me the fairy sibylia , that i may talk with her in all kind of talk , as i shall call her by any conjuration of words contained in this book . i conjure thee spirit n. by the great wisdom and divinity of his godhead , my will to fulfill as is aforesaid ; i charge thee upon pain of condemnation , both in this world and in the world to come , fiat , fiat , fiat . amen . this done , go to the place fast by , and in a fair parlor or chamber , make a ✚ ✚ ✚ sorthie , sorthia , sorthios . circle with chalk , as hereafter followeth : and make another circle for the fairy sibylia to appear in four foot from the circle thou art in , and make no names therein , or cast any holy thing therein ; but make a circle round with chalk ; and let the master and his fellow sit down in this circle , the master having the book in his hand , his fellow having the crystal-stone in his right hand , looking in the stone when the fairy doth appear . the master also must have upon his brest this figure here written in parchment , and begin to work in the new of the ☽ and in the hour of ♃ the ☉ and the ☽ to be in one of inhabiters signes , as ♋ ♐ ♓ . this bond as followeth , is to cause the spirit in the crystal-stone , to fetch unto thee the fairy sibylia . all things fulfilled , begin this bond as followeth , and behold , for doubtles they will come before thee , before the conjuration be read seven times . i conjure thee spirit n. in this crystal-stone , by god the father , by god the son jesus christ , and by god the holy ghost , three persons and one god , and by their vertues , i conjure thee spirit , that thou do go in peace , and also come again to me quickly , and to bring with thee into that circle appointed , sibylia fairie , that i may talk with her in those matters that shall be to her honour and glory ; and so i charge thee declare unto her . i conjure thee spirit n. by the blood of the innocent lamb , the which redeemed all the world , by the vertue thereof i charge thee thou spirit in the crystal-stone , that thou do declare unto her this message . also i conjure thee spirit n. by all angels and archangels , thrones , dominations , principates , potestates , virtutes , cherubim and seraphim , and by their vertues and powers . i conjure thee n. that thou do depart with speed , and also to come again with speed , and to bring with thee the fairie sibylia , to appear in that circle before i do read the conjuration in this book seven times . thus i charge thee my will to be fulfilled , upon pain of everlasting condemnation : fiat , fiat , fiat . amen . then the figure aforesaid pinned on thy brest , rehearse the words therein , and say , ✚ sorthie ✚ sorthia ✚ sorthios ✚ then begin your conjuration as followeth here , and say ; i conjure thee sibylia , o gentle virgine of fairies , by the mercy of the holy ghost , and by the dreadful day of doom , and by their vertues and powers , i conjure thee sibylia , o gentle virgine of fairies , and by all the angels of ♃ and their characters and vertues , and by all the spirits of ♃ and ♁ and their characters and vertues , and by all the characters that be in the firmament , and by the king and queen of fairies , and their vertues , and by the faith and obedience that thou bearest unto them . i conjure thee sibylia by the blood that ran out of the side of our lord jesus christ crucified , and by the opening of heaven , and by the renting of the temple , and by the darkness of the sun in the time of his death , and by the rising up of the dead in the time of his resurrection , and by the virgin mary mother of our lord jesus christ , and by the unspeakable name of god letragramaton . i conjure thee o sibylia ; o blessed and beautiful virgin , by all the royall words aforesaid , i conjure thee sibylia , by all their vertues to appear in that circle before me visibly , in the form and shape of a beautiful woman in a bright and white vesture , adorned and garnished most fair , and to appear to me quickly without deceit or tarrying ; and that thou fail not to fulfil my will and desire effectually : for i will choose thee to be my blessed virgin , and will have common copulation with thee . therefore make hast and speed to come unto me , and to appear as i have said before . to whom be honour and glory for ever and ever , amen . the which done and ended , if she come not , repeat the conjuration till they do come : for doubtless they will come . and when she is appeared , take your censers , and incense her with frankincense ; then bind her with the bond as followeth : i do conjure thee sibylia , by god the father , god the son , and god the holy gost , three persons and one god , and by the blessed virgin mary , mother of our lord jesus christ ; and by all the whole and holy company of heaven , and by the dreadful day of doom , and by all angels and archangels , thrones , dominations , principates , potestates , virtutes , cherubim and seraphim , and their vertues and powers . i conjure thee and bind thee sibylia , that thou shalt not depart out of the circle wherein thou art appeared , nor yet to alter thy shape ; except i give thee licence to depart . i conjure thee sibylia by the blood that ran out of the side of our lord jesus christ crucified , and by the vertue hereof i conjure thee sibylia to come to me , and to appear to me at all times visibly , as the conjuration of words leadeth , written in this book . i conjure thee sibylia , o blessed virgin of fairies , by the opening of heaven , and by the renting of the temple , and by the darkness of the sun at the time of his death , and by the rising of the dead in the time of his glorious resurrection , and by the unspeakable name of god ✚ tetragrammaton ✚ and by king and queen of fairies , and by their vertues i conjure thee sibylia to appear , before the conjuration be read over four times , and that visibly to appear , as the the conjuration leadeth written in this book , and to give me good counsel at all times , and to come by treasures hidden in the earth , and all other things that is to do me pleasure , and to fulfil my will without any deceit or tarrying ; nor yet that thou shalt have any power of my body or soul , earthly or ghostly ; nor yet to perish so much of my body as one hair of my head . i conjure thee sibylia by all the royal words aforesaid , and by their vertues and powers , i charge and bind thee by the vertue thereof , to be obedient unto me , and to all the words aforesaid , and this bond to stand between thee and me , upon pain of everlasting condemnation . fiat , fiat , fiat , amen . chap. xviii . a license for sibylia to go and come by at all times . i conjure thee sibylia , which art come hither before me , by the commandement of thy lord and mine , that thou shalt have no power in thy going or coming unto me , imagining any evil in any manner of wayes , in the earth , or under the earth , of evil doings , to any person or persons . i conjure and command thee sibylia by all the royal words and vertues that be written in this book , that thou shalt not go to the place from whence thou camest , but shalt remain peaceably , invisibly , and look thou be ready to come unto me , when thou art called by any conjuration of words that be written in this book , to come ( i say ) at my commandement , and to answer unto me truly and duly of all things , my will quickly to be fulfilled . vade in pace , in nomine patris , & filii , & spiritus sancti . and the holy ✚ cross ✚ between thee and me , or between us and you , and the lion of juda , the root of jess , the kindred of david , be between thee and me ✚ christ cometh ✚ christ commandeth ✚ christ giveth power ✚ christ defend me ✚ and his innocent blood ✚ from all perils of body and soul , sleeping and waking : fiat , fiat , amen . chap. xix . to know of treasure hidden in the earth . write in paper these characters following , on the saturday , in the hour of ☽ , and lay it where thou thinkest treasure to be : if there be any , the paper will burn , else not . and these be the characters . symbols described above this is the way to go invisible by these three sisters of fairies . in the name of the father , and of the son , and of the holy ghost . first go to a fair parlor or chamber , and an even ground , and in no loft , and from people nine dayes , for it is the better : and let all thy cloathing be clean and sweet . then make a candle of virgin wax , and light it , and make a fair fire of charcoles in a fair place , in the middle of the parlour or chamber . then take fair clean water , that runneth against the east , and set it upon the fire : and if thou washest thy self , say these words , going about the fire three times , holding the candle in thy right hand ✚ panthon ✚ craton ✚ muriton ✚ bisecognaton ✚ siston ✚ diaton ✚ maton ✚ tetragrammaton ✚ agla ✚ agarion ✚ tegra ✚ pentessaron ✚ tendicata ✚ then rehearse these names ✚ sorthie ✚ sorthia ✚ sorthios ✚ milia ✚ achilia ✚ sibylia ✚ in nomine patris , et filii , et spiritus sancti , amen . i conjure you three sisters of fairies , milia , achilia , sibylia ; by the father , by the son , and by the holy ghost , and by their vertues and powers , and by the most merciful and living god , that will command his angel to blow the trump at the day of judgment ; and he shall say , come , come , come to judgment ; and by all angels , archangels , thrones , dominations , principates , potestates , virtutes , cherubim and seraphim , and by their vertues and powers ; i conjure you thre sisters , by the vertue of all the royal words aforesaid : i charge you that you do appear before me visibly , in form and shape of fair women , in white vestures , and to bring with you to me , the ring of invisibility , by the which i may go invisible at mine own will and pleasure , and that in all hours and minutes : in nomine patris , & filii , & spiritus sancti , amen . * being appeared , say this bond following . o blessed virgins ✚ milia ✚ achilia ✚ i conjure you in the name of the father , in the name of the son , and the name of the holy ghost , and by their vertues i charge you to depart from me in peace for a time . and sibylia i conjure thee , by the vertue of our lord jesus christ , and by the vertue of his flesh and precious blood , that he took of our blessed lady the virgin , and by all holy company in heaven , i charge thee sibylia , by all the vertues aforesaid , that thou be obedient unto me , in the name of god ; that when , and what time and place i shall call thee by this foresaid conjuration written in this book , look thou be ready to come unto me , at all hours and minutes , and to bring unto me the ring of invisibility , whereby i may go invisible at my will and pleasure , and that at all hours and minutes ; fiat , fiat , amen . and if they come not at the first night , then do the same the second night , and so the third night , until they do come : for doubtless they will come , and lie thou in thy bed , in the same parlor or chamber ; and lay thy right hand out of the bed , and look thou have a fair silken kercher bound about thy head , and be not afraid , they will do thee no harm : for there will come before thee three fair women , and all in white cloathing , and one of them will put a ring upon thy finger , wherewith thou shalt go invisible . then with speed bind them with the bond aforesaid . when thou hast this ring on thy finger , look in a glass , and thou shalt not see thy self . and when thou wilt go invisible , put it on thy finger , the same finger that they did put it on , and every new ☽ renew it again : for after the first time thou shalt ever have it , and ever begin this work in the new of the ☽ and in the hour of ♃ and the ♋ ♐ ♓ . chap. xx. an experiment following , of citrael , &c. angeli diei dominici . michael . ☉ gabriel . ☽ samael . ♂ raphael . ☿ sachiel . ♃ anael . ♀ cassiel . ♄ say first the prayers of the angels every day , for the space of seaven dayes , o ye glorious angels written in this square , be you my coadjutors and helpers in all questions and demands , in all my business , and other causes , by him which shall come to judge both the quick and the dead , and the world by fire . o angeli gloriosi in hac quadra scripti , estote coadjutores & auxiliatores in omnibus quaestionibus & interrogationibus , in omnibus negotiis , caeterisque causis per eum qui venturus est judicare vivos & mortuos & mundum per ignem . say this prayer fasting , called * regina linguae . ✚ lemae ✚ solmaac ✚ elmay ✚ gezagra ✚ raamaasin ✚ ezierego ✚ mial ✚ egziephiaz ✚ iosamin ✚ sahach ✚ ha ✚ aem ✚ re ✚ he ✚ esapha ✚ sephar ✚ ramar ✚ semoit ✚ lamajo ✚ pheralon ✚ amic ✚ phin ✚ gergain ✚ letos ✚ amin ✚ amin ✚ . in the name of the most pitifulliest and mercifulliest god of israel and of paradise , of heaven and of earth , of the seas and of the infernals , by thine omnipotent help i may perform this work , which livest and reignest ever one god world without end , amen . o most strongest and mightiest god , without beginning or ending , by thy clemency and knowledge , i desire that my questions , work , and labour may be fully and truly accomplished through thy worthyness , good lord , which livest and reignest ever one god world without end , amen . o holy , patient , and merciful great god , and to be worshipped , the lord of all wisdom , clear and just ; i most heartily desire thy holiness and clemency , to fulfil , perform and accomplish this my whole work , through thy worthiness and blessed power , which livest and reignest ever one god , per omnia saecula saeculorum , amen . chap. xxi . howw to inclose a spirit in a crystal-stone . this operation following , is to have a spirit inclosed into a crystal-stone or beryl-glass , or into any other like instrument , &c. * first thou in the new of the ☽ being cloathed with all new , and fresh and clean aray , and shaven , and that day to fast with bread and water ; and being clean confessed , say the seven psalms , and the letany for the space of two days , with this prayer following . i desire thee o lord god , my merciful and most loving god , the giver of all graces , the giver of all sciences ; grant that i thy wel-beloved n. ( although unworthy ) may know thy grace and power , against all the deceits and craftiness of devils . and grant to me thy power good lord , to constrain them by this art : for thou art the true , and lively , and eternal god , which livest and reignest ever one god through all , amen . thou must do this five dayes , and the sixt day have in a readiness , five bright swords : and in some secret place make one circle with one of the said swords . and then write this name , sitrael , which done , standing in the circle , thrust in thy sword into that name . and write again malanthon , with another sword ; and thamaor , with another ; and falaor , with another ; and sitrami , with another : and do as ye did with the first . all this done , turn thee to sitrael , and kneeling , say thus , having the crystal-stone in thine hands . o sitrael , malantha , lhamaor , falaur , and sitrami , written in these circles , appointed to this work ; i do conjure , and i do exorcise you , by the father , by the son , and by the holy ghost , by him which cast you out of paradise , and by him which spake the word and it was done , and by him which shall come to judge the quick and the dead , and the world by fire , that all you five infernal masters and princes do come unto me , to accomplish and to fulfil all my desire and request , which i shall command you . also i conjure you devils , and command you , i bid you , and appoint you , by the lord jesus christ , the son of the most highest god , and by the blessed and glorious virgin mary , and by all the saints , both of men and women of god , and by all the angels , archangels , patriarchs , and prophets , apostles , evangelists , martyrs , and confessors , virgins , and widows , and all the elect of god. also i conjure you , and every of you , ye infernal kings , by the heaven , by the starrs , by the ☉ and by thee ☽ and all the planets , by the earth , fire , air , and water , and by the terrestrial paradise , and by all things in them contained , and by your hell , and by all the devils in it , and dwelling about it , and by your vertue and power , and by all whatsoever , and with whatsoever it be , which may constrain and bind you . therefore by all the aforesaid vertues and powers , i do bind you and constrain you into my will and power ; that you being thus bound , may come unto me in great humility , and to appear in your circles before me visibly , in fair form and shape of mankind kings , and to obey unto me all things , whatsoever i shall desire , and that you may not depart from me without my licence . and if you do against my precepts , i will promise unto you that you shall descend into the profound deepness of the sea , except that you do obey unto me , in the part of the living son of god , which liveth and reigneth in the unity of the holy ghost , by all world of worlds , amen . say this true conjuration five courses , and then shalt thou see come out of the north-part five kings with a marvellous company : which when they are come to the circle , they will alight down off from their horses , and will kneel down before thee , saying , master , command us what thou wilt , and we will out of hand be obedient unto thee . unto whom thou shalt say ; see that ye depart not from me , without my licence ; anll that which i will command you to do , let it be done truly , surely , faithfully , and essentially . and then they all will swear unto thee to do all thy will ; and after they have sworn , say the conjuration immediately following . i conjure , charge , and command you , and every of you , sitrael , malanthan , lhamaar , falaur , and sitrami , you infernal kings , to put into this crystal-stone one spirit learned and expert in all arts and sciences , by the vertue of this name of god tetragrammaton , and by the cross of our lord jesus christ , and by the blood of the innocent lamb , which redeemed all the world , and by all their vertues and power i charge you , ye noble kings , that the said spirit may teach , shew and declare unto me , and to my friends , at all hours and minutes , both night and day , the truth of all things both bodily and ghostly , in this world , whatsoever i shall request or desire , declaring also unto me my very name . and this i command in your part to do , and to obey thereunto , as unto your own lord and master . that done , they will call a certain spirit , whom they will command to enter into the centre of the circled or round crystal . then put the crystal between the two circles , and thou shalt see the crystal made black . then command them to command the spirit in the crystal , not to depart out of the stone , till thou give him licence , and to fulfill thy will for ever . that done , thou shalt see them go upon the crystal , both to answer your requests , and to tarry your licence . that done , the spirits will crave licence : and say ; go ye to your place appointed of almighty god , in the name of the father , &c. and then take up thy crystal , and look therein , asking what thou wilt , and it will shew it unto thee . let all your circles be nine foot every way , and made as followeth . work this work in ♋ ♏ or ♓ in the hour of the ☽ or ♃ . and when the spirit is inclosed , if thou fear him bind him with some bond , in such sort as is elsewhere expressed already in this our treatise . a figure or type proportional , shewing what form must be observed and kept , in making the figure , whereby the former secret of inclosing a spirit in crystal is to be accomplished , &c. alanta ● . thamaor . itrael . ifalaur . itrami . north south est west agla el ya panthon ✚ dextera dm̄i exaltauit me ✚ dextera dm̄i fecit unt●le ✚ dextera dm̄i exalfa●tine ✚ dextera d̄mi fect virtute ✚ messias emanuel alpha et ω chap. xxii . an experiment of bealphares . ✚ ✚ ✚ homo sacarus , museo lomeas , cherubozca . ✚ the two and twentieth psalm . o my god my god , look upon me , why hast thou forsaken me , and art so farr from my health , and from the words of my complaint ? and so forth to the end of the same psalm , as it is to be found in the book . this psalm also following , being the fifty one psalm , must be said three times over , &c. have mercy upon me , o god , after thy great goodness , according to the multitude of thy mercies , do away mine offences . and so forth to the end of the same psalm , concluding it with , glory to the father , and to the son , and to the holy ghost ; as it was in the beginning , is now and ever shall be , world without end , amen . then say this verse : o lord leave not my soul with the wicked ; nor my life with the blood-thirsty . then say a pater noster , an ave maria , and a credo & ne nos inducas . o lord shew us thy mercy , and we shall be saved . lord hear our prayer , and let our cry come unto thee . let us pray . o lord god almighty , as thou warnedst by thine angel , the three kings of cullen , jasper , melchior , and balthasar , when they came with worshipful presents toward bethelem ; jasper brought myrrh ; melchior , incense ; balthasar , gold ; worshipping the high king of all the world , jesus gods son of heaven , the second person in trinity , being born of the holy and clean virgin s. mary queen of heaven , empress of hell , and lady of all the world : at that time the holy angel gabriel warned and bad the foresaid three kings , that they should take another way , for dread of peril , that herod the king by his ordinance would have destroyed these * three noble kings , that meekly sought out our lord and saviour . as wittily and truly as these three kings turned for dread , and took another way ; so wisely and so truly , o lord god , of thy mightiful mercy , bless us now at this time , for thy blessed passion save us , and keep us all together from all evil ; and thy holy angel defend us . let us pray . o lord , king of all kings , which containest the throne of heavens , and beholdest all deeps , weighest the hills , and shuttest up with thy hand the earth , hear us most meek god , and grant unto us ( being unworthy ) according to thy great mercy , to have the verity and vertue of knowledge of hidden treasure by this spirit invocated , through thy help o lord jesus christ , to whom be all honour and glory , from worlds to worlds everlastingly , amen . then say these names , ✚ helie ✚ helion ✚ essejere ✚ deus eternus ✚ eloy ✚ clemens ✚ heloye ✚ deus sanctus ✚ sabaoth ✚ deus exercituum adonay ✚ deus mirabilis ✚ jao ✚ berax ✚ anepheneton ✚ deun ineffabilis ✚ sodoy ✚ dominatoz dominus ✚ on fortissimus ✚ deus ✚ qui , the which wouldest be prayed unto of sinners , receive ( we besiech thee ) these sacrifices of praise , and our meek prayers , which we unworthy do offer unto thy divine majesty . deliver us , and have mercy upon us , and prevent with thy holy spirit this work , and with thy blessed help to follow after , that this our work begun of thee , maybe ended by thy mighty power ; amen . then say this anon after ✚ homo ✚ sacarus ✚ musceolameus ✚ cherubozca ✚ being the figure upon thy brest aforesaid , the girdle about thee , the circle made , bless the circle with holy water , and sit down in the midst , and read this conjuration as followeth , sitting back to back at the first time . i exercise and conjure baalphares , the practiser and preceptor of this art , by the maker of heavens and of earth , and by his vertue and by his unspeakable name tetragrammaton , and by all the holy sacraments , and by the holy majesty and deity of the living god. i conjure and exorcise thee bealphares , by the vertue of all angels , archangels , thrones , dominations , principates , potestates , virtutes , cherubim and seraphim ; and by their vertues , and by the most truest and speciallest name of your master , that you do come unto us , in fair form of man or woman-kinde , here visibly before this circle ; and not terrible by any manner of wayes , this * circle being our tuition and protection , by the merciful goodness of our lord and saviour jesus christ , and that you do make answer truly , without craft or deceit , unto all my demands and questions , by the vertue and power of our lord jesus christ . amen . chap. xxiii . to bind the spirit bealphares , and to loose him again . now when he is appeared , bind him with these words which follow . * i conjure thee bealphares , by god the father , by god the son , and by god the holy ghost , and by all the holy company in heaven ; and by their vertues and powers i charge thee bealphares , that thou shalt not depart out of my sight , nor yet to alter thy bodily shape , that thou art appeared in , nor any power shalt thou have of our bodies or souls , earthly or ghostly , but be obedient unto me , and to the words of my conjuration , that be written in this book . i conjure thee bealphares , by all angels and archangels , thrones , dominations , principates , potestates , virtutes , cherubim and seraphim , and by their vertues and powers . i conjure and charge , bind and constrain thee bealphares , by all the royal words aforesaid , and by their vertues that thou be obedient unto me , and to come and appear visibly unto me , and that in all days , hours , and minutes , wheresoever i be , being called by the vertue of our lord jesus christ , the which words are written in this book . look ready thou be to appear unto me , and to give me good counsel , how to come by treasures hidden in the earth , or in the water , and how to come to dignity and knowledge of all things , that is to say , of the magick art , and of grammar , dialectike , rhetorike , arithmetick , musick , geometry , and of astronomy , and in all other things my will quickly to be fulfilled ; i charge upon pain of everlasting condemnation . fiat , fiat , fiat . amen . when he is thus bound , ask him what thing thou wilt , and he will tell thee , and give thee all things that thou wilt request of him , without any sacrifice doing to him , and without forsaking thy god , that is , thy maker . and when the spirit hath fulfilled thy will and intent , give him license to depart as followeth : a license for the spirit to depart . go unto the place predestinated and appointed for thee ; where thy lord god hath appointed thee , until i shall call thee again . be thou ready unto me and to my call , as often as i shall call thee , upon pain of everlasting damnation . and if thou wilt , thou mayst recite two or three times the last conjuration , until thou do come to this term , in throno , if he will not depart , and then say , in throno , that thou depart from this place , without hurt or damage of any body , or of any deed to be done ; that all creatures may know , that our lord is of all power , most mightiest , and that there is none other god but he , which is three , and one , living for ever and ever . and the malediction of god the father omnipotent , the son and the holy ghost , descend upon thee , and dwell alwayes with thee , except thou do depart without damage of us , or of any creature , or any other evil deed to be done ; and thou to go to the predestinated . and by our lord jesus christ i do else send thee to the great pit of hell , except ( i say ) that thou depart to the place , whereas thy lord god hath appointed thee . and see thou be ready to me and to my call , at all times and places , at mine own will and pleasure , day or night , without damage or hurt of me , or of any creature ; upon pain of everlasting damnation ; fiat , fiat , fiat . amen . amenl the peace of jesus christ be between us and you , in the name of the father , and of the son , and of the holy ghost , amen . per crucis hoc ✚ signum , &c. say in principio erat verbum , & verbum erat apud deum ; in thee beginning was the word , and the word was with god , and god was the word : and so forward , as followeth in the first chapter of saint john's gospel , staying at these words , full of grace and truth : to whom be all honour and glory world without end . amen . the fashion or form of the conjuring knife , with the names thereon to be graven or written . agla and on the other side this name a type or figure of the circle for the master and his fellows to sit in , shewing how , and after what fashion it should be made . agla el ya panthon dextera dm̄i fecit virtutem ✚ dextera dm̄i exaltauit me ✚ dextera dm̄i fecit virtutem ✚ dextera dm̄i exaltauit me ✚ mellyas emanuel alpha et . ω tetragrammaton iesus nazarenus adonay elfelbey magister this is the circle for the master to sit in , and his fellow or fellows at the first calling , sit back to back , when he calleth the spirit ; and for the fairies make this circle with chalk on the ground , as is said before . this spirit bealphares being once called and found , shall never have power to hurt thee . call him in the hour of ♃ or ♀ the ☽ increasing . chap. xxiv . the making of holy water . exorciso te creaturam salis , per deum vivum ✚ per deum ✚ verum ✚ per deum sanctum ✚ per deum quite per elizaeum prophet●m in aquam miti jussit , ut sanaretur sterilitas aquae , ut efficiaris sal exorcisatus in salutem credentium ; ut sis omnibus te sumentibus sanitas animae & corporis , & effugiat a que discedat ab eo loco , qui aspersus fuerit , omnis phantasia & nequitia , vel versutia diabolicae fraudis , omnisque spiritus , adjuratus per cum , qui venturus est judicare vivos & mortuos , & saeculum per igném . amen . oremus . immensam clementiam tuam , onmipotens aeterne deus , humiliter imploramus , ut hanc creaturam salis , quam in usum generis humani tribuisti , bene ✚ dicere & sancti ✚ ficare tua pietate digneris , ut sit omnibus sumentibus salus mentis & corporis , ut quicquid ex eo tactum fuerit , vel respersum , careat omni immunditia , omnique impugnatione spiritualis nequitiae , per dominum nostrum jesum christum filium tuum , qui tecum vivit & regnat in unitate spiritus sancti , deus per omnia saecula saeculorum . amen . to the water say as followeth . exorciso te creaturam aquae in nemine ✚ patris ✚ & jesu christi filii ejus , domini nostri , & in virtute spiritus ✚ sancti ✚ ut fiat aqua exorcisata , ad effugandani omnen potestatem inimici , & ipsum inimicum eradicare & explantare valeas , cum angelis suis apostatis , per virtutem ejusdem domini nostri jesu christi , qui venturus est judicare vivos & mortuos , & seculum per ignem . amen . oremus . deus , qui ad salutem humani generis maxima quaeque sacramenta in aquarum substantia condidisti , adesto propitius invocationibus nostris , & elemento huic multimodis purificationibus praeparato , virtutem tuea bene ✚ dictionis infunde , ut creatura tua mysteriis tuis serviens , ad abigendos daemones , morbosque pellendos divinae gratiae sumat effectum , ut quicquid in domibus , vel in locis fidelium haec unda resperserit , careat omni immunditia , liberetur à noxa , non illic resideat spiritus pestilens , non aura corrumpens , discedant omnes insidiae latentis inimici , & si quid est quod aut incolumitati habitantium invidet aut quieti , aspersione hujus aquae effugiat , us salubritas per invocationem sancti tui nominis expetita ab omnibus fit impugnationibus defensa , per dominum nostrum jesum christum filium tuum , qui tecum vivit & regnat , in unitate spiritus sancti , deus per omnia saecula saeculorum . amen . then take the salt in thy hand , and say putting it it into the water , making in the manner of a cross . commixtio salis & aquae pariter fiat , in nomine patris , & filii , & spiritus sancti . amen . dominus vobiscum , et cum spiritu tuo . oremus . deus invicte virtutis author , & insuperabilis imperii rex , ac semper magnificus triumphator , qui adversae dominationis vires reprimis , qui inimici rugientis saevitiam superas , qui hostiles nequitias potens expugnas ; te domine trementes & supplices deprecamur ac petimus , ut hanc creaturam salis & aquae aspicias , benignus illustres , pietatis tuae rore sancti ✚ fices , ubicunque fuerit aspersa , per invocationem sancti tui nominis , omnis infestatio immundi spiritus abjiciatur , terrorque venenosi serpentis procul pellatur , & praesentia sancti spiritus nobis misericordiam tuam poscentibus ubique adesse dignetur , per dominum nostrum jesum christum filium tuum , qui tecum vivit & regnat in unitate spiritus sancti , deus per omnia sacula saeculorum . amen . then sprinkle upon any thing , and say as followeth . asperges me domine hyssopo , & mundabor , lavabis me , & supra nivem dealbabor . miserere mei deus , secundum magnam misericordiam tuam , & supra nivem dealbabor . gloria patri , & filio , & spiritui sancto : sicut erat in principio , & nunc , & semper , & in saecula saeculorum . amen . et supra nivem dealbabor , asperges me , &c. ostende nobis domine misericordiam tuam , & salutare tuum da nobis ; exaudi nos domine sancte , pater omnipotens , aeterne deus , & mittere dignare sanctums angelum tuum de coelis , qui custodiat , foveat , visitet , & defendat omnes habitantes in hoc habitaculo , per christum dominum nostrum . amen , amen . chap. xxv . to make a spirit to appear in a crystal . i do conjure thee n. by the father , and the son , and the holy ghost , the which is the beginning and the ending , the first and the last , and by the latter day of judgment , that thou n. do appear in this crystal-stone , or any other instrument , at my pleasure , to me and my fellow , gently and beautifully , in fair form of a boy of twelve years of age , without hurt or damage of any of our bodies or souls ; and certainly to inform and shew me , without any guil or craft , all that we do desire or demand of thee to know , by the vertue of him which shall come to judge the quick and the dead , and the world by fire . amen . also i conjure and exorcise thee n. by the sacrament of the altar , and by the substance thereof , by the wisdom of christ , by the sea , and by his vertue , by the earth , and by all things that are above the earth , and by their vertues , by the ☉ and the ☽ by ♄ ♃ ♂ and ♀ and by their vertues , by the apostles , martyrs , confessors , and the virgins and widow , and the chast , and by all saints of mens or of women , and innocents , and by their vertues , by all the angels and archangels , thrones , dominations , principates , potestates , virtutes , cherubim and seraphim , and by their vertues , and by the holy names of god , tetragrammaton , el , ousion , agla , and by all the other holy names of god , and by their vertues , by the circumcision , passion , and resurrection of our lord jesus christ ; by the heaviness of our lady the virgin , and by the joy which she had when she saw her son rise from death to life , that thou n. do appear in this crystal-stone , or any other instrument , at my pleasure , to me and to my fellow , gently , and beautifully , and visibly , in fair form of a child of twelve years of age , without hurt or damage of any of our bodies or souls , and truly to inform and shew unto me and to my fellow , without fraud or guil , all things according to thine oath and promise to me , whatsoever i shall demand or desire of thee , without any hindrance or tarrying , and this conjuration be read of me three times , upon pain of eternal condemnation at the last day of judgment : fiat , fiat , fiat , amen . and when he is appeared , bind him with the bond of the dead above written : then say as followeth . ✚ i charge thee n. by the father , to shew me true visions in this crystal-stone , if there be any treasure hidden in such a place n. and wherein it lieth , and how many foot from this piece of earth , east , west , north , or south . chap. xxvi . an experiment of the dead . first go and get of some person that shall be put to death , a promise , and swear an oath unto him , that if he will come to thee , after his death , his spirit to be with thee , and to remain with thee all the days of thy life , and will do thee true service , as it is contained in the oath and promise following . then lay thy hand on thy book , and swear this oath unto him . i n. do swear and promise to thee n. to give for thee an alms every month , and also to pray for thee once in every week , to say the lords prayer for thee , and so to continue all the days of my life , as god me help and holy doom , and by the contents of this book , amen . then let him make his oath to thee as followeth , and let him say after thee , laying his hand upon the book . ✚ i n. do swear this oath to thee n. by god the father omnipotent , by god the son jesus christ , and by his pretious blood which hath redeemed all the world , by the which blood i do trust to be saved at the general day of judgment , and by the vertues thereof , i n. do swear this oath to thee n. that my spirit that is within my body now , shall not ascend , nor descend , nor go to any place of rest , but shall come to thee n. and be very well pleased to remain with thee n. all the days of thy life , and so to be bound to thee n. and to appear to thee n. in any crystal-stone , glass , or other mirror , and so to take it for my resting-place . and that , so soon as my spirit is departed out of my body , straight-way to be at your commandements , and that in and at all days , nights , hours , and minutes , to be obedient unto thee n. being called of thee by the vertue of our lord jesu christ , and out of hand to have common talk with thee at all times , and in all hours and minutes , to open and declare to thee n. the truth of all things present , past , and to come , and how to work the magick art , and all other noble sciences , under the throne of god. if i do not perform this oath and promise to thee n. but do fly from any part thereof , then to be condemned for ever and ever . amen . also i n. do swear to thee by god the holy ghost , and by the great wisdom that is in the divine godhead , and by their vertues , and by all the holy angels , archangels , thrones , dominations , principates , potestates , virtutes , cherubim and seraphim , and by all their virtues do i n. swear , and promise thee to be obedient as is rehearsed . and here , for a witness , do i n. give thee n. my right hand , and do plight thee my faith and troth , as god me help and holydome . and by the holy contents in this book do i n. swear , that my spirit shall be thy true servant , all the days of thy life , as is before rehearsed , and here for a witness , that my spirit shall be obedient unto thee n. and to those bonds of words that be written in this n. before the bonds of words shall be rehearsed thrice ; else to be damned for ever ; and thereto say all faithful souls and spirits , amen , amen . then let him swear this oath * three times , and at every time kiss the book , and at every time make marks to the bond . then perceiving the time that he will depart , get away the people from you , and get or take your stone or glass , or other thing in your hand , and say the pater noster , ave , and credo , and this prayer as followeth . and in all the time of his departing , rehearse the bonds of words ; and in the end of every bond , say oftentimes ; remember thine oath and promise . and bind him strongly to thee , and to thy stone , and suffer him not to depart , reading thy bond times . and every day when you do call him by your other bond , bind him strongly by the first bond : by the space of . days apply it , and thou shalt be made a man for ever . now the pater noster , ave , and credo must be said , and then the prayer immediately following . o god of abraham , god of isaac , god of jacob , god of tobias ; the which didst deliver the three children from the hot burning oven , sidrac , misac , and abednago , and susanna from the false crime , and daniel from the lions power : even so o lord omnipotent , i beseech thee , for thy great mercy sake , to help me in these my works , and to deliver me this spirit of n. that he may be a true subject unto me n all the days of my life , and to remain with me , and with this n. all the dayes of my life . o glorious god , father , son , and holy ghost , i beseech thee to help me at this time , and to give me power by thy holy name , merits and vertues , whereby i may conjure and constrain this spirit of n. that he may be obedient unto me , and may fulfill his oath and promise , at all times , by the power of all thine holiness . this grant o lord god of hosts , as thou art righteous and holy , and as thou art the word , and the word god , the beginning and the end , sitting in the thrones of thine everlasting kingdoms , and in the divinity of thine everlasting godhead , to whom be all honour and glory , now and for ever und ever , amen , amen . chap. xxvii . a bond to bind him to thee , and to thy n. as followeth . i conjure and constrain the spirit of n. by the living god , by the true god , and by the holy god , and by their vertues and powers i conjure and constrain the spirit of thee n. that thou shalt not ascend nor descend out of thy body , to no place of rest , but only to take thy resting place with n. and with this n. all the days of my life , according to thine oath and promise , i conjure and constrain thee spirit of n. by ehese holy names of god ✚ tetragrammaton ✚ adonay ✚ agla ✚ saday ✚ sabaoth ✚ planabothe ✚ panthon ✚ craton ✚ neupmaton ✚ deus ✚ homo ✚ omnipotens ✚ sempiternus ✚ ysus ✚ terra ✚ unigenitus ✚ salbator ✚ via ✚ vita ✚ manus ✚ sons ✚ origo ✚ filius ✚ , and by their vertues and powers i conjure and constrain the spirit of n. that thou shalt not remain in the fire , nor in the water , in the air , nor in any privy place of the earth , but only with we n. and with this n. all the dayes of my life . i charge thee spirit of n. upon pain of everlasting condemnation , remember thine oath and promise . also i conjure the spirit of n. and constrain thee by the excellent name of jesus christ , Α and Ω , the first and the last ; for this holy name of jesus is above all names , for unto * it all knees do bow , and obey both of heavenly things , earthly things , and infernals . nor is there any other name given to man , whereby we have any salvation , but by the name of jesus . therefore by the name , and in the name of jesus of nazareth , and by his nativity , resurrection and ascension , and by all that appertaineth to his passion , and by their vertues and powers , i do conjure and constrain the spirit of n. that thou shalt not take any resting place in the ☉ nor in the ☽ nor in ♄ nor in ♃ nor in ♂ nor in ♀ nor in ☿ nor in any of the twelve signs , nor in the concavity of the clouds , nor in any other privy place , to rest or stay in , but only with me n. or with this n. all the days of my life . if thou be not obedient unto me , according to thine oath and promise , i n. do condemn the spirit of n. into the pit of hell for over , amen . i conjure and constrain the spirit of n. by the blood of the innocent lamb jesus christ , the which was shed upon the cross , for all those that do obey unto it , and believe in it , shall be saved ; and by vertue thereof , and by all the aforesaid royal names and words of the living god by me pronounced , i do conjure and constrain the spirit of n. that thou do be obedient unto me , according to thine oath and promise . if thou refuse to do as is aforesaid , i n. by the holy trinity , and by his vertue and power do condemn the spirit of n. into the place whereas there is no hope of remedy , but everlasting condemnation , and horror , and pain upon pain , daily , horribly , and lamentably the pains there to be augmented , so thick as the starrs in the firmament , and as the gravel sand in the sea , except thou spirit of n. obey me n. as is afore rehearsed ; else i n. do condemn the spirit of n. into the pit of everlasting condemnation , fiat , fiat , amen . also i conjure thee , and constrain the spirit of n. by all angels , archangels , thrones , dominations , principates , potestates , virtutes , cherubim and seraphim , and by the four evangelists , matthew , mark , luke , and john , and by all things contained in the old law and the new , and by their vertues , and by the twelve apostles , and by all patriarchs , prophets , martyrs , confessors , virgins , innocents , and by all the elect and chosen , is , and shall be , which followeth the lamb of god ; and by their vertues and powers i conjure and constrain the spirit of n. strongly , to have common talk with me , at all times , and in all days , nights , hours , and minutes , and to talk in my mother tongue plainly , that i may hear it , and understand it , declaring the truth unto me of all things , according to thine oath and promise ; else to be condemned for ever , fiat , fiat , amen . also i conjure and constrain the spirit of n. by the * golden girdle , which girdeth the loins of our lord jesus christ , so thou spirit of n. be thou bound and cast into the pit of everlasting condemnation , for thy great disobedience and unreverent regard that thou hast to the holy names and words of god almighty , by me pronounced . fiat , amen . also i conjure , constrain , command , and by the spirit of n. by the two-edged sword which john saw proceed out of the mouth of god almighty : except thou be obedient as is aforesaid , the sword cut thee in pieces , and condemn thee into the pit of everlasting pains , where the fire goeth not out , and where the worm dyeth not , fiat , fiat , fiat , amen . also i conjure and constrain the spirit of n. by the throne of the godhead , and by all the heavens under him , and by the celestial city new jerusalem , and by the earth , by the sea , and by all things created and contained therein , and by their vertues and powers , and by all the infernals , and by their vertues and powers , and by all things contained therein , and by their vertues and powers , i conjure and constrain the spirit of n. than now immediately thou be obedient unto me , at all times hereafter , and to those words of me pronounced according to thine oath and promise : * else let the great curse of god , the anger of god , the shadow and darkness of everlasting condemnation be upon thee thou spirit of n. for ever and ever , because thou hast denyed thine health , thy faith , and salvation , for the great disobedience thou art worthy to be condemned . therefore let the divine trinity , angels and archangels , thrones , dominations , principates , potestates , virtutes , chrumbim and seraphim , and all the souls of the saints , that shall stand on the right hand of our lord jesus christ , at the general day of judgment , condemn the spirit of n. for ever and ever , and be a witness against thee , because of thy great disobedience , in and against thy promises . fiat , fiat , amen . being thus bound , he must needs be obedient unto thee , whether he will or no : prove this . and here followeth a bond to call him to your n. and to shew you true visions at all times , as in the hour of ♄ to bind or inchant any thing and in the hour of ♃ , for peace and concord ; in the hour of ♂ , to marre , to destroy , and to make sick ; in the hour of the ☉ , to bind tongues and other bonds of men ; in the hour of ♀ , to increase love , joy , and good will ; in the hour of ☿ , to put away enimity or hatred , to know of theft ; in the hour of the ☽ , for love , good will and concord : ♄ lead , ♃ tin , ♂ iron , ☉ gold , ♀ copper , ☿ quick-silver , ☽ silver , &c. chap. xxviii . this bond as followeth , is to call him into your crystal-stone , or glass , &c. also i do conjure thee spirit n. by god the father , by god the son , and by god the holy ghost , Α and Ω , the first and the last , and by the latter day of judgement , of them which shall come to judge the quick and the dead , and the world by fire , and by their vertues and powers , i constrain thee spirit n. to come to him that holdeth the crystal-stone in his hand , and to appear visibly , as hereafter followeth . also i conjure thee spirit n. by these holy names of god ✚ letragrammaton ✚ adonay ✚ el ✚ ousion ✚ agla ✚ iesus ✚ of nazareth ✚ , and by the vertues thereof , and by his nativity , death , burial , resurrection , and ascension , and by all other things appertaining unto his passion , and by the * blessed virgin mary , mother of our lord jesus christ , and by all the joy which she had when she saw her son rise from death to life , and by the vertues and powers thereof , i constrain thee spirit n. to come into the crystal-stone , and to appear visibly , as hereafter shall be declared . also i conjure thee n. thou spirit , by all angels , archangels , thrones , dominations , principates , potestates , virtutes , cherubim and seraphim , and by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ , and by the twelve signes , and by their vertues and powers , and by all things created and confirmed in the firmament , and by their vertues and powers , i constrain thee spirit n. to appear visibly in that crystal-stone , in fair * form and shape of a white angel , a green angel , a black angel , a man , a woman , a boy , a maiden virgin , a white greyhound , a devil with great horns , without any hurt or danger of our bodies or souls , and truly to inform and shew unto us , true visions of all things in that crystal-stone , according to thine oath and promise , and that without any hinderance or tarrying , to appear visibly , by this bond of words read over by me three times , upon pain of everlasting condemnation . fiat , fiat . amen . then being appeared , say these words following . i conjure thee spirit , by god the father , that thou shew true visions in that crystal-stone , where there be any n. in such a place or no , upon pain of everlasting condemnation , fiat . amen . also i conjure thee spirit n. by god the son jesus christ , that thou do shew true visions unto us , whether it be gold or silver , or any other metals , or whether there were any or no , upon pain of condemnation , fiat . amen . also i conjure thee spirit n. by god the holy ghost , the which doth sanctifie all faithful souls and spirits , and by their vertues and powers , i constrain thee spirit n. to speak open and to declare the true way , how we may come by these treasures hidden in n. and how to have it in our custody , and who are the keepers thereof , and how many there be , and what be their names , and by whom it was laid there , and to shew me true visions of what sort and similitude they be , and how long they have kept it , and to know in what dayes and hours we shall call such a spirit n. to bring unto us these treasures into such a place n. upon pain of everlasting condemnation ✚ . also i constrain thee spirit n. by all angels , archangels , thrones , dominations , principates , potestates , virtutes , cherubim and seraphim , that you do shew a true vision in this crystal-stone , who did convey or steal away such a n. and where it is , and who hath it , and how far off , and what is his or her name , and how and when to come unto it , upon pain of eternal condemnation , fiat . amen . also i conjure thee spirit n. by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ and by all the characters in the firmament , that thou do shew unto me a true vision in this crystal-stone , where such n. and in what state he is , and how long he hath been there , and what time he will be in such a place , what day and hour : and this and all other things to declare plainly , on pain of hell fire . fiat . amen . a licence to depart . depart out of the sight of this crystal-stone in peace for a time , and ready to appear therein again at any time or times i shall call thee , by vertue of our lord jesus christ , and by the bonds of words which are written in this book , and to appear visibly , as the words be rehearsed . i constrain thee spirit n. by the divinity of the godhead , to be obedient unto these words rehearsed , upon pain of everlasting condemnation , both in this world and in the world to come . fiat , fiat , fiat . amen . chap. xxix . when to talk with spirits , and to have true answers to find out a theif . the days and hours of ♄ ♂ ☿ and the ☽ is best to do all crafts of necromancy , and for to speak with spirits , and for to find theft , and to have true answer thereof , or of any other such like . and in the days and hours of ☉ ♃ ♀ is best to do all experiments of love , and to purchase grace , and for to be invisible , and to do any operation whatsoever it be , for any thing , the ☽ being in a convenient sign . * as when thou labourest for theft , see the moon be in an earthy sign , as ♉ ♍ ♑ , or of the air , as ♊ ♎ ♒ . * and if it be for love , favour or grace , let the ☽ be in a sign of the fire , as ♈ ♌ ♐ and for hatred , in a sign of the water , as ♋ ♏ ♓ . for any other experiment , let the ☽ be in ♈ . * and if thou findest the ☉ and the ☽ in one sign that is called in even number , then thou mayst write , consecrate , conjure , and make ready all manner of things that thou wilt do , &c. to speak with spirits . call these names , orimoth , beltmoth , lymock , and say thus : i conjure you up by the names of the angels satur and azimor , that you intend to me in this hour , and send unto me a spirit caded sagrigrit , that he do fulfill my commandement and desire , and that also can understand my words for one or two years , or as long as i will. chap. xxx . a confutation of conjuration , especially of the raising , binding and dimissing of the divel , of going invisible , and other lewd practices . thus far have we waded in shewing at large the vanity of necromancers , conjurors and such as pretend to have real conference & consultation with spirits and divels : wherein ( i trust ) you see what notorious blasphemy is committed , besides other blind superstitious ceremonies , a disordered heap , which are so far from building up the endeavors of these black art practitiers , that they do altogether ruinate and overthrow them , making them in their follies and falsehoods as bare and naked as an anatomy : as for these ridiculous conjurations , last rehearsed , being of no small reputation among the ignorant , they are for the most part made by t.r. ( for so much of his name he bewrayeth ) and john cockars , invented and devised for the augmentation and maintenance of their living , for the edifying of the poor , and for the propagating and inlarging of gods glory , as in the beginning of their book of conjurations they protest ; which in this place , for the further manifestation of their impiety , and of the witchmongers folly and credulity , i thought good to insert , whereby the residue of their proceeding may be judged or rather detected . for if we seriously behold the matter of conjuration , and the drift of conjurors , we shall find them , in mine opinion , more faulty then such as take upon them to be witches , as manifest offenders against the majesty of god , and his holy law , as apparent violators of the laws and quietness of this realm : although indeed they bring no such thing to pass , as is surmised and urged by credulous persons , coseners , lyars , and witchmongers . for these are alwayes learned , and rather abusers of others , than they themselves by others abused . but let us see what appearance of truth or possibility is wrapped within these mysteries , and let us unfold the deceit . they have made choice of certain words , whereby they say they can work miracles , &c. and first of all , that they call divels and souls out of hell , ( though we find in the scripture manifest proofs , that all passages are stopped concerning the egress out of hell ) so as they may go thither , but they shall never get out , for ab inferno nulla est redemptio , out of hell there is no redemption . well , when they have gotten them up , they shut them in a circle made with chalk , which is so strongly beset and invironed with crosses and names , that they cannot for their lives get out ; which is a very probable matter . then can they bind them and loose them at their pleasures , and make them that have been lyers from the beginning , to tell the truth , yea they can compel them to do any thing . and the devils are forced to be obedient unto them , and yet cannot be brought to due obedience unto god their creator . this done , ( i say ) they can work all manner of miracles ( saving blew miracles ) and this is to believed of many to be ttue ; tam credula mens hominis , & arrectae fabulis aures . englished by abraham fleming : so light of belief is the mind of man , and attentive to tales his ears now and than . but if christ ( only for a time ) left the power of working miracles among his apostles and disciples for the confirmation of his gospel , and the faith of his elect : yet i deny altogether that he left that power with these knaves , which hide their cosening purposes under those lewd and foolish words , according to that which peter saith ; with faigned words they make merchandize of you . and therefore the counsel is good that paul giveth us , when he biddeth us , take heed that no man deceive us with vain words ; for it is the lord only that worketh great wonders , and bringeth mighty things to pass . it is also written , that gods word , and not the words of conjurors , or the charms of witches , healeth all things , maketh tempests , and stilleth them . but put case the devil could be fetched up and fettered , and loosed again at their pleasure , &c. i marvel yet , that any can be so bewitched as to be made to believe , that by vertue of their words , any earthly creature can be made invisible . we think it a lye to say that white is black ; and black white ; but it is a more shameless assertion to affirm , that white is not , or black is not at all ; and yet more impudency to hold that a man is a horse ; but most apparent impudency to say , that a man is no man , or to be extenuated into such a quantity , as thereby he may be invisible , and yet remain in life and health , and that in the clear light of the day , even in the presence of them that are not blind . but surely he that cannot make one hair white or black , whereof ( on the other side ) not one falleth from the head without gods special providence , can never bring to pass , that the visible creature of god shall become nothing , or lose the vertue and grace poured therein by god the creator of all things . if they say that the devil covereth them with a cloud or veil , as m. mal bodin , and many other do affirm ; yet ( me thinks ) we should either see the cover , or the thing covered . and though perchance they say in their hearts ; tush , the lord seeth not , who indeed hath blinded them , so as seeing they see not ; yet they shall never be able to perswade the wise , but that both god and man doth see both them and their knavery in this behalf . i have heard of a fool , who was made believe that he should go invisible and naked ; while he was well whipped by them , who ( as he thought ) could not see him . into which fools paradise they say * he was brought , that enterprised to kill the prince of orenge . chap. xxxi . a comparison between popish exorcists and other conjurors ; a popish conjuration published by a great doctor of the romish church ; his rules and cautions . i see no difference between these and popish conjurations ; for they agree in order , words , and matter , differing in no circumstance , but that the papists do it without shame openly , the other do it in hugger mugger secretly . the papists ( i say ) have officers in this behalf , which are called exorcists or conjurors , and they look narrowly to other cosenours , as having gotten the upper hand over them . and because the papists shall be without excuse in this behalf , and that the world may see their cosenage , impiety , and folly to be as great as the others , i will cite one conjuration ( of which sort i might cite a hundred ) published by jacobus de chusa , a great doctor of the romish church , which serveth to find out the cause of noise and spiritual rumbling in houses , churches , or chappels , and to conjure walking spirits ; which evermore is knavery and cosenage in the highest degree . mark the cosening device hereof , and confer the impiety with the others . first ( forsooth ) he saith it is expedient to fast three days , and to celebrate a certain number of masses , and to repeat the seven penitential psalms ; then four or five priests must be called to the place where the haunt or noise is , then a candle hallowed on candlemas day must be lighted , and in the lighting thereof also must the seven psalms be said , and the gospel of st. john. then there must be a cross and a censer with frankinsense , and therewithal the place must be censed or perfumed , holy water must be sprinkled , and a holy stoal must be used , and ( after divers other ceremonies ) a prayer to god must be made , in manner and form following . o lord jesus christ , the knower of all secrets , which alwayes revealest all wholesome and profitable things to thy faithful children , and which sufferest a spirit to shew himself in this place , we beseech thee for thy bitter passion , &c vouchsafe to command this spirit , to reveal and signifie unto us thy servants , without our terrour or hurt , what he is , to thine honour , and to his comfort ; in nomine patris , &c. and then proceed in these words : we beseech thee , for christs sake , o thou spirit , that if there be any of us , or among us , whom thou wouldst answer , name him , or else manifest him by some sign . is it fryer p. or doctor d. or doctor burc . or sir feats , or sir john , or sir robert ? et sic de caeteris circumstantibus . for it is well tryed ( saith the gloss ) he will not answer every one . if the spirit make any sound of voyce , or knocking at the naming of any one , he is the cosenour ( the conjuror i would say ) that must have the charge of this conjuration or examination . and these forsooth must be the interrogatories , to wit ; whose soul art thou ? wherefore camest thou ? what wouldst thou have ? wantest thou any suffrages , masses , or alms ? how many masses will serve thy turn ! three , six , ten , twenty , thirty , & c ? by what priest ? must he be religious or secular ? wilt thou have any fasts ? what ? how many ? how great ? and by what persons ? among hospitals , lepers , or beggars ? what shall be the sign of thy perfect deliverance ? wherefore liest thou in purgatory ? and such like . this must be done in the night . if there appear no sign at this hour , it must be deferred until another hour . holy water must be left in the place . there is no fear ( they say ) that such a spirit will hurt the conjuror ; for he can sin no more , as being in the mean state between good and evil , and as yet in the state of satisfaction . * if the spirit do hurt , then it is a damned soul , and not an elect . every man may not be present hereat , specially such as be weak of complexion . they appear in divers manners , not alwayes in body or bodily shape ( as it is read in the life of s. martine , that the devil did ) but sometimes invisible , as only by sound , voyce , or noise . thus far jacobus de chusa . but because you shall see that these be not empty words , nor slanders ; but that in truth such things are commonly put in practice in the romish church , i will here set down an instance , lately and truly , though lewdly performed ; and the same in effect as followeth . chap. xxxii . a late experiment or cosening conjuration practised at orleance by the franciscan friers , how it was detected , and the judgement against the authors of that comedy . in the year of our lord . at orleance in france , the maiors wife dyed , willing and desiring to be buried without any pomp or noise , &c. her husband , who reverenced the memorial of her , did even as she had willed him . and because she was buryed in the church of the franciscans , besides her father and grandfather , and gave them in reward only six crowns , whereas they hoped for a greater prey ; shortly after it chanced , that as he felled certain woods and sold them , they desired to give them some part thereof freely without money , which he flatly denyed . this they took very grievously . and whereas before they misliked him , now they conceived such displeasure as they devised this means to be revenged ; to wit , that his wife was damned for ever . the chief workmen and framers of this tragedy were colimannus and stephanus aterbatensis , both doctors of divinity ; this colimannus was a great conjuror , and had all his implements in a readiness , which he was wont to use in such business . and thus they handle the matter . they place over the arches of the church a young novice ; who about midnight when they came to mumble their prayers , as they were wont to do , maketh a great rumbling and noise . out of hand the monks began to conjure and to charm , but he answered nothing . then being requireed to give a sign , whether he were a dum spirit or no , he began to rumble again ; which thing they took as a certain sign . having laid this foundation , they go unto certain citizens , chief men , and such as favoured them , declaring that a heavy chance had happened at home in their monastery ; not shewing what the matter was , but desiring them to come to their mattens at midnight . when these citizens were come , and that prayers were begun , the counterfeit spirit beginneth to make a marvellous noise in the top of the church . and being asked what he meant , and who he was , gave signs that it was not lawful for him to speak . therefore they commanded him to make answer by tokens and signs to certain things they would demand of him . now there was a hole made in the vault , through the which he might hear and understand the voyce of a conjuror . and then had he in his hand a little board , which at every question he strake , in such sort as he might easily be heard beneath . first they asked him , whether he were one of them that had been buryed in the same place ? afterwards they reckoning many by name , which had been buryed there , at the last also they name the maiors wife , and there by and by the spirit gave a sign that he was her soul . he was further asked , whether he was damned or no ; and if he were , for what cause , for what desert or fault ? whether for covetousness , or wanton lust , for pride or want of charity ? or , whether it were for heresie , or the sect of luther newly sprang up ? also , what he meant by that noise and stirre he kept there ? whether it were to have the body now buryed in holy ground to be digged up again , and laid in some other place ? to all which points he answered by signes , as he was commanded , by the which he affirmed or denyed any thing , according as he strake the board twice or thrice together . and when he had thus given them to understand , that the * very cause of his damnation was luthers heresie , and that the body must needs be digged up again : the monks requested the citizens , whose presence they had used , or rather abused , that they would bear witness of those things which they had seen with their eyes ; and that they would subscribe to such things as were done before . the citizens taking good advice on the matter , lest they should offend the maior , or bring themselves into trouble , refused so to do . but the monks notwithstanding take from thence the sweet bread , which they called the host and and body of our lord , with all the reliques of saints , and carry them to another place , and there say their mass . the bishops substitute judge ( whom they called official ) understanding that matter , cometh thither , accompanyed with certain honest men , to the intent he might know the whole circumstance more exactly ; and therefore he commandeth them to make conjuration in his presence ; and also he requireth certain to be chosen to go up into the top of the vault , and there to see whether any ghost appeared or not . stephanus aterbatensis stifly denyed that to be lawful , and marvellously perswading the contrary , affirmed that the spirit in no wise ought to be troubled . and albeit the official urged them very much , that there might be some conjuring of the spirit , yet could he nothing prevail . whilest these things were doing , the maior , when he had shewed the other justices of the city , what he would have them to do , took his journey to the king , and opened the whole matter unto him . and because the monks refused judgement upon plea of their own laws and liberties , the king choosing out certain of the aldermen of paris , giveth them absolute and full authority to make enquiry of the matter . the like doth the chancellor master anthonius pratensis cardinal and legat for the pope throughout france . therefore when they had no exception to alledge , they were conveyed unto paris , and there constrained to make their answer . but yet could nothing be wrung out of them by confession , whereupon they were put a part into divers prisons ; the novice being kept in the house of master fumanus , one of the aldermen , was oftentimes examined , and earnestly requested to utter the truth , but would notwithstanding confess nothing , because he feared that the monks would afterward put him to death for staining their order , and putting it to open shame . but when the judges had made him sure promise that he should escape punishment , and that he should never come into their handling , he opened unto them the whole matter as it was done ; and being brought before his fellows , avouched the same to their faces . the monks , albeit they were convicted , and by these means almost taken tardy with the deed doing ; yet did they refuse the judges , bragging and vaunting themselves on their priviledges , but all in vain : for sentence passed upon them , and they were condemned to be carryed back again to orleance , and thereto be cast in prison , and so should finally be brought forth into the chief church of the city openly , and from thence to the place of execution , where they should make open confession of their trespasses . surely this was most common among monks and fryers , who maintained their religion , their lust , their liberties , their pompe , their wealth , their estimation and knavery by such cosening practices . now i will shew you more special orders of popish conjurations , that are so shamelesly admitted into the church of rome , that they are not only suffered , but commandeth to be used ; not by night secretly , but by day impudently . and these , forsooth , concerning the curing of bewitched persons , and such as are possessed , to wit , such as have a devil put into them by witches inchantments . and herewithal i will set down certain rules delivered unto us by such popish doctors as are of greatest reputation . chap. xxxiii . who may he conjurors in the romish church besides priests ; a ridiculous definition of superstition ; what words are to be used and not used in exorcisms ; rebaptism allowed ; it is lawful to conjure any thing ; differences between holy-water and conjuration . thomas aquinas saith , that any body , though he be of an inferiour or superiour order , yea of none order at all , ( and as gulielmus durandus glossator raimundi , affirmeth , a woman , so she bless not the girdle , or the garment , but the person of the bewitched ) hath power to exercise the order of an exorcist or conjuror , even as well as any priest may say mass in an house unconsecrated . but that is ( saith m. mal. ) rather through the goodness and licence of the pope , than through the grace of the sacrament . nay , there are examples set down , where some being bewitched were cured ( as m. mal. taketh it ) without any conjuration at all . marry there were certain pater nosters , aves , and credoes said , and crosses made ; but they are charmes , they say , and no conjurations : for , they say , that such charms are lawful , because there is no superstition in them , &c. and it is worthy my labour to shew you how papists define superstition , and how they expound the difinition thereof . superstition ( say they ) is a religion observed beyond measure ; a religion practised with evill and unperfect circumstances . also , whatsoever usurpeth the name of religion , through humane tradition , without the popes authority , is superstitious : as to add or joyn any hymnes to the mass , to interrupt any diriges , to abridge any part of the creed in the singing thereof , or to sing when the organs go , and not when the quire singeth , not to have one to help the priest to mass , and such like , &c. these popish exorcists do many times forget their own rules . for they should not directly , in their conjurations call upon the devil ( as they do ) with intreaty , but with authority and commandement . neither should they have in their charms and conjurations any unknown names . neither should there be ( as alwayes there is ) any falshood contained in the matter of the charm of conjuration , as ( say they ) old women have in theirs , when they say , the blessed virgin passed over jordan , and then s. steven met her and asked her , &c. neither should they have any other vain characters , but the cross ( for those are the words ) and many other such cautions have they , which they observe not ; for they have made it lawful elsewhere . but thomas their chief pillar proveth their conjuring and charms lawful by s. mark , who saith , signa eos qui crediderunt ; and , in nomine meo damonia ejicient , &c. whereby he also proveth that they may conjure serpents : and there he taketh pains to prove , that the words of god are of as great holiness as the reliques of saints ; whereas ( in such respect as they mean ) they are both alike , and indeed nothing worth . and i can tell them further , that so they may be carryed , as either of them may do a man much harm either in body or soul . but they prove this by s. augustine , saying , non est minus verbum dei , quam corpus christi : whereupon they conclude thus , by all mens opinions it is lawful to carry about reverently the reliques of saints ; ergo , it is lawful against evill spirits , to invocate the name of god every way ; by the pater noster , the ave , the nativity , the passion , the five wounds , the title triumphant , by the seven words spoken on the cross , by the nails , &c. and there may be hope reposed in them . yea , they say , it is lawful to conjure all things , because the devil may have power in all things . and first , alwayes the person or thing , wherein the devil is , must be exorcised , and then the devil must be conjured . also they affirm , that it is as expedient to consecrate and conjure pottage and meat , as water and salt , or such like things . the right order of exorcism in rebaptism of a person possessed or bewitched , requireth that exsufflation and abrenunciation be done toward the west . item , there must be erection of hands , confession , profession , oration , benediction , imposition of hands , denudation and unction , with holy oyl after baptism , communion and induition of the surplis . but they say that this needeth not , where the bewitched is exorcised ; but that the bewitched be first confessed , and then to hold , a candle in his hand , and in stead of a surplis , to tye about his bare body a holy candle of the length of christ , or of the cross whereupon he dyed , which for mony may be had at rome . ergo ( saith m. mal. ) this may be said , i conjure thee peter or barbara being sick , but regenerate in the holy water of baptism , by the living god , by the true god , by the holy god , by the god which redeemed thee with his pretious blood , that thou mayst be made a conjured man , that every fantasie and wickedness of diabolical deceipt do avoid and depart from thee , and that every unclean spirit be conjured through him that shall come to judge the quick and the dead , and the world by fire , amen . oremus , &c. and this conjuration with oremus , and a prayer , must be thrice repeated , and at the end alwayes must be said , ergo maledicte diabole recognosce sententiam tuam , &c. therefore cursed divell know thy sentence , &c. and this order must alwayes be followed : and finally , there must be diligent search made , in every corner , and under every coverlet and pallet , and under every threshold of the doors , for instruments of witchcraft ; and if any be found , they must straightway be thrown into the fire . also , they must change all their bedding , their cloathing , and their habitation ; and if nothing be found , the party that is to be exorcised or conjured , must come to the church rath in the morning ; and the holier the day is , the better , specially our lady day . and the priest , if he be shriven himself and in perfect state , shall do the better therein : and let him that is exorcised , hold a holy candle in his hand , &c. alwayes provided , that the holy water be thrown upon him , and a stoal put about his neck , with deus in adjutorium , and the letany , with invocation of saints : and this order may continue twice a week , so as ( say they ) through multiplication of intercessors , or rather intercessions , grace may be obtained , and favour procured . there is also some question in the romish church , whether the sacrament of the altar is to be received before or after the exorcism ? item , in shrift , the confessor must learn whether the party be not excommunicate , and so for want of absolution , endureth this vexation . thomas sheweth the difference between holy-water and conjuration , saying , that holy-water driveth the devil away from the external and outward parts ; but conjurations from the internal and inward parts ; and therefore unto the bewitched party both are to be applyed . chap. xxxiv . the seven reasons , why some are not rid of the devil with all their popish conjurations ; why there were no conjurors in the primitive church ; and why the devil is not so soon cast out of the bewitched as of the possessed . the reason why some are not remedied for all their conjurations , the papists say is for seven causes : first , for that the faith of the standers by is naught : secondly , for that theirs that present the party is no better : thirdly , because of the sins of the bewitched : fourthly , for the neglecting of meet remedies : fifthly , for the reverence of virtues going out into others : sixthly , for the purgation : seventhly , for the merit of the party bewitched . and lo , the first four are proved by matthew the . and mark the . when one presented his son , and the multitude wanted faith , and the father said , lord help my incredulity , or unbelief . whereupon was said , oh faithless and perverse generation , how long shall i be with you ? and where these words were written , and jesus rebuked him , &c. that is to say , say they , the possessed or bewitched for his sins : for by the neglect of due remedies it appeareth that there were not with christ good and perfect men : for the pillars of the faith , to wit , peter , james and john were absent . neither was there fasting and praying , without the which that kind of devils could not be cast out . for the fourth point , to wit , the fault of the exorcist in faith may appear , for that afterwards the disciples asked the cause of their impotency therein : and jesus answered , it was for their incredulity , saying , thut if they had as much faith as a grain of mustard seed , they should move mountains , &c. the fift is proved by vitas patrum , the lives of the fathers , where it appeareth that s. anthony could not do that cure , when his scholar paul could do it , and did it . for the proof of the sixth excuse it is said , that though the fault be taken away thereby , yet it followeth not that alwayes the punishment is released . last of all , it is said , that it is possible that the devil was not conjured out of the party before baptism by the exorcist ; or the midwife hath not baptized him well , but omitted some part of the sacrament . if any object , there was no exorcist in the primitive church ; it is answered , that the church cannot now erre . and s. gregory would never have instituted it in vain . and it is a general rule , that who or whatsoever is newly exorcised , must be rebaptized , as also such as walk or talk in their sleep ; for ( say they ) call them by their names , and presently they wake , or fall if they climb ; whereby it is gathered that they are not truly name in baptism . item , they say , it is somewhat more difficult to conjure the devil out of one bewitched , then out of one possessed ; because in the bewitched he is double ; in the other single . they have a hundred such beggerly , foolish and frivolous notes in this behalf . chap. xxxv . other gross absurdities of witchmongers in this matter of conjurations . surely i cannot see what difference or distinction the witchmongers do put between the knowledge and power of god and the devil ; but that they think , if they pray , or rather talk to god till their hearts ake , he never heareth them ; but that the devil doth know every thought and imagination of their minds , and both can and also will do any thing for them . for if any that meaneth good faith with the devil , read certain conjurations , he cometh up ( they say ) at a trice . marry if another that hath no intent to raise him , read or pronounce the words , he will not stirr . and yet , j. bodin confesseth , that he is afraid to read such conjurations as john wierus reciteth , lest ( belike ) the devil would come up and scratch him with his foul long nails . in which sort , i wonder that the devil dealeth with none other then witches and conjurors . i for my part have read a number of their conjurations , but never could see any devils of theirs , except it were in a play. but the devil ( belike ) knoweth my mind ; to wit , that i would be loth to come within the compass of his claws . but lo , what reason such people have , bodin , bartholomeus , spineus , sprenger , and institor , &c. do constantly affirm , that witches are to be punished with more extremity than conjurors , and sometimes with death , when the other are to be pardoned doing the same offence ; because ( say they ) the witches make a league with the devil , and so do not conjurors . now if conjurors make no league by their own confession , and devils indeed know not our cogitations ( as i have sufficiently proved ) then would i weet of our witchmongers the reason ( if i read the conjuration and performe the ceremony ) why the devil will not come at my call ? but oh absurd credulity ! even in this point many wise and learned men have been and are abused : whereas , if they would make experience , or duly expend the cause , they might be soon resolved ; specially when the whole art and circumstance is so contrary to gods word , as it must be false , if the other be true . so as you may understand , that the papists do not only by their doctrin , in books and sermons , teach and publish conjurations , and the order thereof , whereby they may induce men to bestow , or rather cast away their money upon masses and suffrages for their souls ; but they make it also a parcel of their sacrament of orders ( of the which number a conjuror is one ) and insert many forms of conjurations into their divine service ; and not only into their pontificals , but into their masse-books ; yea , into the very canon of the masse . chap. xxxvi . certain conjurations taken out of the pontifical , and out of the missal . but see yet a little more of popish conjurations , and confer them with the other . in the * pontifical you shall find this conjuration , which the other conjurours use as solemnly as they ; i conjure thee thou creature of water , in the name of the fa ✚ ther , of the so ✚ n , and of the holy ✚ ghost , that thou drive away the devil from the bounds of the just , that he remain not in the dark corners of this church and altar ✚ . you shall find in the same title , these words following , to be used at the hollowing of churches . there must a cross of ashes be made upon the pavement , from one end of the church to the other , one handful broad ; and one of the priests must write on the one side thereof the greek alphabet , and on the other side the latin alphabet . durandus yieldeth this reason thereof , to wit , it representeth the union in faith of the jews and gentiles : and yet well agreeing to himself , he saith even there , that the cross reaching from the one end to the other ; signifieth , that the people , which were in the head , shall be made the tail . a conjuration written in the masse-book . fol. . i conjure thee o creature of salt , by god , by the god ✚ that liveth , by the true ✚ god , by the holy ✚ god , which by elizacus the prophet commanded , that thou shouldest be thrown into the water , that it thereby might be made whole and sound , that thou salt [ here let the priest look upon the salt ] mayst be conjured for the health of all believers , and that thou be to all that take thee , health both of body and soul : and let all phantasies and wickedness , or diabolical craft or deceipt , depart from the place whereon it is sprinkled ; as also every unclean spirit , being conjured by him that judgeth both the quick and the dead by fire . resp . amen . then followeth a prayer to be said , without dominus vobiscum ; but yet with oremus : as followeth : oremus . almighty and everlasting god , we humbly desire thy clemency [ here let the priest look upon the salt ] that thou wouldest vouchsafe , through thy piety , to bl ✚ ess and sanc ✚ tifie this creature of salt , which thou hast given for the use of mankind , that it may be to all that receive it , health of mind and body ; so as whatsoever shall be touched thereby , or sprinkled therewith , may be void of all uncleanness , and all resistance of spiritual iniquity , through our lord. amen . what can be made but a conjuration of these words also , which are written in the canon , or rather in the saccaring of masse ? this holy commixtion of the body and blood of our lord jesus christ , let it be made to me , and to all the receivers thereof , health of mind and body , and a wholesome preparative for the deserving and receiving of everlasting life , through our lord jesus . amen . chap. xxxvii . that popish priests leave nothing unconjured ; a form of exercism for incense . although the papists have many conjurations , so as neither water , nor fire , nor bread , nor wine , nor wax , nor tallow , nor church , nor church-yard , nor altar , nor altar-cloth , nor ashes , nor coals , nor bells , nor bell-ropes , nor copes , nor vestments , nor oyl , nor salt , nor candle , nor candlestick , nor beds , nor bed-staves , &c. are without their form of conjuration ; yet i will , for brevity , let all pass , and end here with incense , which they do conjure in this sort . ✚ i conjure thee most filthy and horrible spirit , and every vision of our enemy , &c. that thou go and depart from out of this creature of frankincense , with all thy deceipt and wickedness that this creature may be sanctified ; and in the name of our lord ✚ jesus ✚ christ ✚ that all they that taste , touch , or smell the same , may receive the virtue and assistance of the holy ghost , so as wheresoever this incense or frankincense shall remain , that there thou in no wise be so bold as to approach or once presume or attempt to hurt ; but what unclean spirit soever thou be , that thou with all thy craft and subtilty avoid and depart , being conjured by the name of god the father almighty , &c. and that wheresoever the fume or smoke thereof shall come , every kind and sort of devils may be driven away , and expelled ; as they were at the increase of the liver of fish , which the archangel raphael male , &c. chap. xxxviii . toe rules and laws of popish exorcists and other conjurors all one ; with a confutation of their whole power : how s. martin conjured the devill . the papists , you see , have their certain general rules and laws , as to abstain from sin , and to fast , as also otherwise to be clean from all pollutions , &c. and even so likewise have the other conjurors . some will say that papists use divine service , and prayers ; even so do common conjurors ( as you see ) even in the same papistical form , no whit swarving from theirs in faith and doctrin , nor yet in ungodly and unreasonable kinds of petitions . methinks it may be a sufficient argument to overthrow the calling up and miraculous works of spirits , that it is written , god only knoweth and searcheth the hearts , and only worketh great wonders . the which argument being prosecuted to the end , can never be answered ; in so much as that divine power is required in that action . and if it be said , that in this conjuration we speak to the spirits , and they hear us , and therefore need not know our thoughts and imaginations : i first ask them , whether king bael , or amaymon , which are spirits raigning in the furthest regions of the east ( as they say ) may hear a conjurors voyce , which calleth for them , being in the extreamest parts of the west ; there being such noises interposed , where perhaps also they may be busie , and set to work on the like affairs ? secondly , whether those spirits be of the same power that god is , who is everywhere , filling all places , and able to hear all men at one instant ? &c. thirdly , whence cometh the force of such words as raise the dead , and command devils ? if sounds do it , then may it be done by a taber and a pipe , or any other instrument that hath no life : if the voyce do it , then may it be done by any beasts or birds : if words , then a parret may do it : if in mans words only , where is the force , in the first , second , or third syllable ? if in syllables , then not in words : if in imaginations , then the devil knoweth our thoughts . but all this stuffe is vain and fabulous . it is written , all the generations of the earth were healthful , and there is no poyson of destruction in them . why then do they conjure wholesome creatures , as salt , water , &c. where no divels are ? god looked upon all his works , and saw they were all good . what effect ( i pray you ) had the seven sons of sceva , which is the great objection of witchmongers ? they would needs take upon them to conjure devils out of the possessed . but what brought they to pass ? yet that was in the time whilest god suffered miracles commonly to be wrought . by that you may see what conjurors can do . where is such a promise to conjurors or witches , as is made in the gospel to the faithful ? where it is written , in my name thay shall cast out devils , speak with new tongues ; if they shall drink any deadly thing , it shall not hurt them ; they shall take away serpents , they shall lay hands on the sick , and they shall recover . according to the promise , this grant of miraculous working was performed in the primitive church , for the confirmation of christs doctrin , and the establishing of the gospel . but as in another place i have proved , the gift thereof was but for a time , and is now ceased ; neither was it ever made to papist , witch , or conjuror . they take upon them to call up and cast out devils ; and to undo with one devil , that which another devil hath done . if one devil could cast out another , it were a kingdom divided , and could not stand . which argument christ himself maketh ; and therefore i may the more boldly say , even with christ , that they have no such power : for , * besides him there is no saviour ; † none can deliver out of his hand . who but he can declare , set in order , appoint , and tell what is to come ? he destroyeth the tokens of soothsayers , and maketh the conjecturers fools , &c. he declareth things to come ; and so cannot witches . there is no help in inchanters and soothsayers , and other such vain sciences : for , devils are cast out by the finger of god ; which matthew calleth , the spirit of god ; which is , the mighty power of god , and not by the virtue of the bare name only , being spoken or pronounced ; for then might every wicked man do it . and simon magus needed not then to have proffered money to have bought the power to do miracles and wonders ; for he could speak and pronounce the name of god , as well as the apostles . indeed they may soon throw out all the devils that are in frankincense , and such like creatures , wherein no devils are : but neither they , nor all their holy-water , can indeed cure a man possessed with a devil , either in body or mind , as christ did . nay , why do they not cast out the devil that possesseth their own souls ? let me hear any of them all speak with new tongues ; let them drink but one dram of a potion which i will prepare for them ; let them cure the sick by laying on of hands ( though witches take it upon them , and witchmongers believe it ) and then i will subscribe unto them . but if they which repose such certainty in the actions of witches and conjurors , would diligently note their deceit , and how the scope whereat they shoot is money ( i mean not such witches as are falsly accused , but such as take upon them to give answers , &c. as mother bungie did ) they should apparently see the cosenage : for they are abused , as are many beholders of juglers , which suppose they do miraculously , that which is done by sleight and subtilty . but in this matter of witchcrafts and conjurations , if men would rather trust their own eyes , then old wives tales and lies , i dare undertake this matter would soon be a ta perfect point ; as being easier to be perceived than jugling . but i must needs confess , that it is no great marvel , though the simple be abused therein , when such lies concerning those matters are maintained by such persons of account , and thrust into their divine service . as for example : it is written , that s. martin thrust his fingers into ones mouth that had a divel within him , and used to bite folk ; and then did bid him devour them if he could : and because the devil could not get out at his mouth , being stopt with s. martins fingers , he was fain to run out at his fundament . o stinking lye ! chap. xxxix . that it is ashame for papists to believe other conjurors doings , their own being of so little force . hippocrates his opinion herein . and still methinks papists ( of all others ) which indeed are most credulous , and do most maintain the force of witches charms , and of conjurors cosenages , should perceive and judge conjurors doings to be void of effect : for when they see their own stuffe , as holy-water , salt , candles , &c. conjured by their holy bishop and priests , and that in the words of consecration or conjuration ( for so * their own doctors term them ) they adjure the water , &c. to heal , not only the souls infirmity , but also every malady , hurt , or ach of the body ; and do also command the candles , with the force of their authority and power , and by the effect of all their holy words , not to consume ; and yet neither soul nor body any thing recover , nor the candles last one minute the longer : with what face can they defend the others miraculous workes , as though the witches and conjurors actions were more effectual then their own ? hippocrates being but a heathen , and not having the perfect knowledge of god , could see and perceive their cosenage and knavery well enough , who saith , they which boast so , that they can remove or help the infections of diseases , with sacrifices , conjurations , or other magical instruments or means , are but needy fellows , wanting living ; and therefore refer their words to the devil , because they would seem to know somewhat more than the common people . it is marvel that papists do affirm , that their holy-water , crosses , or bugs-words have such virtue and violence , as to drive away devils ; so as they dare not approach to any place or person besmeared with such stuffe ; when as it appeareth in the gospel , that the devil presumed to assault and tempt christ himself : for the devil indeed most earnestly busieth himself to seduce the godly ; as for the wicked , he maketh reckoning and just accompt of them as of his own already . but let us go on forward in our refutation . chap. xl. how conjurors have beguiled witches ; what books they carry about to procure credit to their art ; wicked assertions against moses and joseph . thus you see that conjurors are no small fools : for whereas witches being poor and needy , go from door to door for relief , have they never so many toads or cats at home , or never so much hogs-dung and charvil about them , or never so many charmes in stone ; these conjurors ( i say ) have gotten them offices in the church of rome , whereby they have obtained authority and great estimation . and further to add credit to that art , these conjurors carry about at this day , books entituled under the names of adam , abel , toby , and enoch ; which enoch they repute the most divine fellow in such matters . they have also among them books of zachary , paul , honorius , cyprian , jerome , jeremy , albert , and thomas : also , of the angels , riziel , razael , and raphael ; and doubtless these were such books as were said to have been burnt in the lesser asia . and for their further credit they boast , that they must be and are skilful and learned in these arts , to wit , ars almadel , ars notoria , ars bulaphiae , ars arthephii , ars pomena , ars revelationis , &c. yea , these conjurors in corners stick ( with justine ) to report and affirm , that joseph who was a true figure of christ that delivered and redeemed us , was learned in these arts , and thereby prophesied and expounded dreams ; and that those arts came to him from moses , and finally from moses to them : which thing both pliny and tacitus affirm of moses . also strabo in his cosmographie maketh the very like blasphemous report ; and likewise apollonius molon , possidonius , lysimachus and appian term moses both a magician and a conjuror , whom eusebius confuteth with many notable arguments : for moses differed as much from a magician , as truth from falshood , and piety from vanity ; for in truth , he confounded all magick , and made the world see , and the cunningest magicians of the earth confess , that their own doings were but illusions , and that his miracles where wrought by the finger of god. but that the poor old witches knowledge reacheth thus far , ( as danaus affirmeth it doth ) is untrue ; for their furthest fetches that i can comprehend , are but to fetch a pot of milk , &c. from their neighbours house , half a mile distant from them . chap. xli . all magical arts confuted by an argument concerning nero ; what cornelius agrippa and carolus gallus have written thereof , and proved by experience . surely nero proved all these magical arts to be vain and fabulous lyes , and nothing but cosenage and knavery . he was a notable prince , having gifts of nature enough to have conceived such matters , treasure enough to have imployed in the search thereof , he made no conscience therein , he had singular conferences thereabout , he offered , and would have given half his kingdom to have learned those things which he heard might be wrought by magicians ; he procured all the cunning magicians in the world to come to rome , he searched for books also , and all other things necessary for a magician ; and never could find any thing in it but cosenage and legierdemain . at length he met with one tiridates , the great magician , who having with him all his companions , and fellow magicians , witches , conjurors and coseners , invited nero to certain magical banquets and exercises ; which when nero required to learn , he ( to hide his cosenage ) answered that he would not , nor could not teach him , though he would have given him his kingdom . the matter of his refusal ( i say ) was , least nero should espy the cosening devices thereof . which when nero conceived , and saw the same , and all the residue of that art to be vain , lying and ridiculous , having only shadows of truth , and that their arts were only venefical , he prohibited the same utterly , and made good and strong laws against the use and practises thereof , as pliny and others do report . it is marvel that any man can be so much abused , as to suppose that satan may be commanded , compelled , or tyed to the power of man ; as though the devil would yield to man , beyond nature , that will not yield to god his creator , according to the rules of nature . and in so much as there be ( as they confess ) good angels as well as bad , i would know why they call up the angels of hell , and not call down the angels of heaven . but this they answer ( as agrippa saith ) good angels ( forsooth ) do hardly appear , and the other are ready at hand . here i may not omit to tell you how cornelius agrippa bewrayeth , detecteth , and defaceth this art of conjuration , who in his youth travelled into the bottom of all these magical sciences , and was not only a great conjuror and practiser thereof , but also wrote cunningly de occulta philosophia . howbeit afterwards in wiser age , he recanteth his opinions , and lamenteth his follies in that behalf , and discovereth the impiety and vanities of magicians , and inchanters , which boast they can do miracles ; which action is now ceased ( saith he ) and he assigneth them a place with jannes and jambres , affirming , that this art teacheth nothing but vain toyes for a shew . carolus gallus also saith , i have tryed oftentimes , by the witches and conjurers themselves , that their arts , ( especially those which do consist of charms , impossibilities , conjurations , and witchcrafts , whereof they were wont to boast ) to be meer foolishness , doting lyes and dreams . i for my part can say as much , but i delight not to alleadge mine own proofs and authorities ; for that mine adversaries will say they are partial , and not indifferent . chap. xlii . of solomons conjurations , and of the opinion conceived of his cunning and practice therein . it is affirmed by sundry authors , that solomon was the first inventer of those conjurations ; and thereof josephus is the first reporter , who in his first book de judaeorum antiquitatibus , cap. . rehearseth soberly this story following ; which polydore virgil , and many other repeat verbatim , in this wise , and seem to credit the fable , whereof there is scant a true word . solomon was the greatest philosopher , and did , philosophize about all things , and had the full and perfect knowledge of all their properties : but he had that gift given from above to him , for the profit and health of mankind ; which is effectual against devils . he made also inchantments wherewith diseases are driven away ; and left divers manners of conjurations written , whereunto the devils giving place are so driven away , that they never return . and this kind of healing is very common among my country-men ; for i saw a neighbour of mine , one eleazer , that in the presence of vespasian and his sons , and the rest of the souldiers , cured many that were possessed with spirits . the manner and order of his cure was this . he did put unto the nose of the possessed a ring , under the seal whereof was inclosed a kind of root , whose vertue solomon declared , and the savour thereof drew the devil out at his nose ; so as down fell the man , and then eleazer conjured the devil to depart , and to return no more to him . in the mean time he made mention of solomon , reciting incantations of solomons own making . and then eleazer being willing to shew the standers by his cunning , and the wonderful efficacy of his art , did set not far from thence , a pot or bason full of water , and commended the devil that went out of the man , that by the overthrowing thereof , he would give a sign to the beholders , that he had utterly forsaken and left the man. which thing being done , none there doubted how great solomons knowledge and wisdom was . wherein a juggling knack was produced , to confirm a cogging cast of knavery or cosenage . another story of solomons conjuration i find cited in the sixt lesson , read in the church of rome upon s. margarets day , far more ridiculous than this . also peter lombarb , master of the sentences , and gratian his brother , the compiler of the golden decrees ; and durandus in his rationale divinorum , do all soberly affirm solomons cunning in this behalf ; and specially this tale ; to wit , that solomon inclosed certain thousand devils in a brazen bowl , and left it in a deep hole or lake , so as afterwards the babylonians found it , and supposing there had been gold or silver therein , brake it , and out flew all the devils , &c. and that this fable is of credit , you shall perceive , in that it is thought worthy to be read in the romish church , as parcel of their divine service . look in the lessons of the day of s. margaret the virgin , and you shall find these words verbatim ; which i the rather recite , because it serveth me for divers turns ; to wit , for solomons conjurations ; for the tale of the brazen vessel , and for the popes conjurations , which extended both to faith and doctrin , and to shew of what credit their religion is , that so shamefully is stained with lyes and fables . chap. xliii . lessons read in all churches , where the pope hath authority , on s. margarets day , translated into english , word for word . holy margaret required of god , that she might have a conflict face to face with her secret enemy the devil ; and rising from prayer , she saw a terrible dragon , that would have devoured her , but she made the sign of the cross , and the dragon burst in the midst . afterwards , she saw another man sitting like a niger , having his hands bound fast to his knees , she taking him by the hair of the head , threw him to the ground , and set her foot on his head ; and her prayers being made , a light shined from heaven into the prison where she was , and the cross of christ was seen in heaven , with a dove sitting thereon , who said , blessed art thou o margaret , the gates of paradise attend thy coming . then she giving thanks to god , said to the devil , declare to me thy name . the devil said , take away thy foot from my head , that i may be able to speak , and tell thee : which being done , the devil said , i am veltis , one of them whom solomon shut in the brazen vessel , and the babylonians coming , and supposing there had been gold therein , brake the vessel , and then we flew out , ever since lying in wait to annoy the just . but seeing i have recited a part other story , you shall also have the end thereof ; for at the time of her execution this was her prayer following : grant therefore o father , that whosoever writeth , readeth , or heareth my passion , or maketh memorial of me , may deserve pardon for all his sins : whosoever calleth on me , being at the point of death , deliver him out of the hands of his adversaries . and i also require , o lord , that whosoever shall build a church in the honour of me , or ministreth unto me any candles * of his just labour , let him obtain whatsoever he asketh for his health . deliver all women in travell that call upon me , from the danger thereof . her prayer ended , there were many great thunder-claps , and a dove came down from heaven , saying , blessed art thou o margaret the spouse of christ : such things as thou hast asked , are granted unto thee ; therefore come thou into everlasting rest , &c. then the hangman ( though she did bid him ) refused to cut off her head : to whom she said , except thou do it , thou canst have no part with me ; and then lo he did it , &c. but sithence i have been , and must be tedious , i thought good to refresh my reader with a lamentable story , depending upon the matter precedent , reported by many grave authors , word for word , in manner and form following . chap. xliv . a delicate story of a lombard , who by s. margarets example would needs fight with a real devil . there was ( after a sermon made , wherein this story of s. margaret was recited , for in such stuffe consisted not only their service , but also their sermons in the blind time of popery ; ) there was , i say , a certain young man being a lombard , whose simplicity was such , as he had no respect unto the commodity of worldly things , but did altogether affect the salvation of his soul , who hearing how great s. margarets triumph was , began to consider with himself , how full of sleights the devil was . and among other things thus he said , o that god would suffer , that the devil might fight with me hand to hand in visible form ! i would then surely in like manner overthrow him , and would fight with him till i had the victory . and therefore about the twelf hour he went out of the town , and finding a convenient place where to pray , secretly kneeling on his knees , he prayed among other things , that god would suffer the devil to appear unto him in visible form , that according to the example of s. margaret , he might overcome him in battell . and as he was in the midst of his prayers , there came into that place a woman with a hook in her hand , to gather certain herbs which grew there , who was dumb born . and when she came into the place , and saw the young man among the herbs , on his knees , she was afraid and waxed pale , and going back she roared in such sort , as her voyce could not be understood , and with her head and fists made threatning signes unto him . the young man seeing such an ill-favoured foul quean , that was for age decrepit and full of wrinkles , with a long body , lean of face , pale of colour , with ragged cloathes , crying very loud , and having a voyce not understandable , threatning him with the hook which she carryed in her hand ; he thought surely it had been no woman , but a devil appearing unto him in the shape of a woman , and thought god had heard his prayers . for the which causes he fell upon her lustily , and at length threw her down to the ground , saying , art thou come thou cursed devil , art thou come ? no , no , thou shalt not overthrow me in visible fight , whom thou hast often overcome in visible temptations . and as he spake these words , he caught her by the hair , and drew her about , beating her sometimes with his hands , sometimes with his heels , and sometimes with the hook so long , and wounded her so sore , that he left her a dying . at the noise whereof , many people came running unto them , and seeing what was done , they apprehended the young man , and thrust him into a vile prison . s. vincent , by virtue of his holiness , understanding all this matter , caused the body that seemed dead to be brought unto him , and thereupon ( according to his manner ) he laid his hand upon her , who immediately revived , and he called one of his chaplains to hear her confession . but they that were present , said to the man of god , that it were altogether in vain so to do , for that she had been from her nativity dumb , and could neither hear nor understand the priest , neither could in words confess her sins . notwithstanding , s. vincent bad the priest hear her confession , affirming , that she should very distinctly speak all things unto him . and therefore , whatsoever the man of god commanded , the priest did confidently accomplish and obey ; and as soon as the priest approached unto her , to hear her confession , she , whom all cathalonia knew to be dumb born , spake and confessed her self , pronouncing every word as distinctly , as though she had never been dumb . after her confession , she required the eucharist , and extream unction to be ministred unto her , and at length she commended her self to god ; and in the presence of all that came to see that miracle , she spak as long as she had any breath in her body . the young man that killed her being saved from the gallows by s. vincents means , and at his intercession , departed home into italy . this story last rehearsed is found in speculo exemplorum , and repeated also by robert carocul bishop of aquinas , and many others , and preached publickly in the church of rome . chap. xlv . the story of saint margaret proved to be both ridiculous and impious in every point . first , that the story of s. margaret is a fable , may be proved by the incredible , impossible , foolish , impious , and blasphemous matters contained therein , and by the ridiculous circumstance thereof . though it were cruelly done of her to beat the devil , when his hands was bound ; yet it was courteously done of her , to pull away her foot at his desire . he could not speak so long as she trod on his head , and yet he said , tread off , that i may tell you what i am . she saw the heavens open , and yet she was in a close prison . but her sight was very clear , that could see a little dove sitting upon a cross so far off . for heaven is higher than the sun , and the sun when it is nearest to us , is . miles from us . and she had a good pair of ears that could hear a dove speak so far off . and she had good luck , that s. peter , who ( they say ) is porter , or else the pope , who hath more doings than peter , had such before as to stay at the gates so long for her . solomon provided no good place , neither took good order with his brazen bowl . i marvel how they escaped that let out the devils . it is marvel also that they melted it not with their breath long before ; for the devils carry hell and hell fire about with them alwayes : in so much as ( they say ) they leave ashes evermore where they stand . surely she made in her prayer an unreasonable request , but the date of her patent is out ; for i believe that whosoever at this day shall burn a pound of good candles before her , shall be never the better , but three pence the worse . but now we may find in st. margarets life , who it is that is christs wife ; whereby we are so much wiser than we were before . but look in the life of s. katherine , in the golden legend , and you shall find that he was also marryed to s. katherine , and that our lady made the marriage , &c. an execellent authority for bigamie . here i will also cite another of their notable stories , or miracles of authority , and so leave shaming of them , or rather troubling you the readers thereof . neither would i have written these fables , but that they are authentick among the papists , and that we that are protestants may be satisfied , as well of conjurors and witches miracles , as of others ; for the one is as gross as the other . chap. xlvi . a pleasant miracle wrought by a popish priest . what time the waldenses heresies began to spring , certain wicked men , being upheld and maintained by diabolical vertue , shewed certain signs and wonders , whereby they strengthened and confirmed their heresies , and perverted in faith many faithful men ; for they walked on the water and were not drowned . but a certain catholick priest seeing the same , and knowing that true signs could not be joyned with false doctrine , brought the body of our lord , with the pix , to the water , where they shewed their power and vertue to the people , and said , in the hearing of all that were present , i conjure thee o devil , by him , whom i carry in my hands , that thou exercise not these great visions and phantasies by these men , to the drowning of this people . notwithstanding these words , when they walked still on the water , as they did before , the priest in a rage threw the body of our lord , with the pix , into the river , and by and by ; so soon as the sacrament touched the element , the phantasie gave place to the verity ; and they being proved and made false , did sink like lead to the bottom , and were drowned ; the pix with the sacrament immediately was taken away by an angel. the priest seeing all these things , was very glad of the miracle , but for the loss of the sacrament he was very pensive , passing away the whole night in tears and mourning : in the morning he found the pix with the sacrament upon the altar . chap. xlvii . the former miracle confuted , with a strange story of st. lucy . how glad sir john was now , it were folly for me to say . how would he have plagued the devil that threw his god in the river to be drowned ? but if other had had no more power to destroy the waldenses with sword and fire , than this priest had to drown them with his conjuring box and cosening sacraments , there should have been many a life saved . but i may not omit one fable , which is of authority , wherein though there be no conjuration expressed , yet i warrant you there was cosenage both in the doing and telling thereof . * you shall read in the lesson on saint lucies dayes , that she being condemned , could not be removed from the place with a teem of oxen , neither could any fire burn her , insomuch as one was fain to cut off her head with a sword , and yet she could speak afterward as long as she list . and this passeth all other miracles , except it be that which bodin and m. mal. recite out of nider , of a witch that could not be burned , till a scroll was taken away from where she hid it , betwixt her skin and flesh . chap. xlviii . of visions , noises , apparitions , and imagined sounds , and of other illusions of wandering souls , with a confutation thereof . many through melancholy do imagine , that they see or hear visions , spirits , ghosts , strange noises , &c. as i have already proved before , at large . many again through fear proceeding from a cowardly nature and complexion , or from an effeminate and fond bringing up , are timerous and afraid of spirits , and bugs , &c. some through imperfection of sight also are afraid of their own shadows , and ( as aristotle saith ) see themselves sometime as it were in a glass . and some through weakness of body have such imperfect imaginations . drunken men also sometimes suppose they see trees walk , &c. according to that which solomon saith to the drunkards , thine eyes shall see strange visions , and marvellous appearances . in all ages monks and priests have abused and bewitched the world with counterfeit visions ; which proceeded through idleness , and restraint of marriage , whereby they grew hot and lecherous , and therefore devised such means to compass and obtain their loves . and the simple people being then so superstitious , would never seem to mistrust , that such holy men would make them cuckholds , but forsook their beds in that case , and gave room to the clergy . item , little children have been so scared with their mothers maids , that they could never after endure to be in the dark alone , for fear of bugs . many are deceived by glasses through art perspective . many hearkening unto false reports , conceive and believe that which is nothing so . many give credit to that which they read in authors . but how many stories and books are written of walking spirits and souls of men , contrary to the word of god , a reasonable volum cannot contain . how common an opinion was it among the papists , that all souls walked on the earth , after they departed from their bodies ? in so much as it was in the time of popery a usual matter , to desire sick people on their death-beds , to appear to them after their death , and to reveal their estate . the fathers and ancient doctors of the church were too credulous herein , &c. therefore no marvel though the common simple sort of men , and least of all , that women be deceived herein . god in times past did send down visible angels and appearances to men ; but now he doth not so . through ignorance of late in religion , it was thought that every church-yard swarmed with souls and spirits : but now the word of god being more free , open , and known , those conceits and illusions are made more manifest and apparent ; &c. the doctors , councels , and popes , which ( they say ) cannot err , have confirmed the walking , appearing , and raising of souls . but where find they in scriptures any such doctrine ; and who certified them , that those appearances were true ? truly all they cannot bring to pass , that the lyes which have been spread abroad herein , should now begin to be true , though the pope himself subscribe , seal , and swear thereunto never so much . where are the souls that swarmed in times past ? where are the spirits ? who heareth their noises ? who seeth their visions ? where are the souls that made such moan for trentals , whereby to be eased of the pains in purgatory ? are they all gone into italy , because masses are grown dear here in england ? mark well this illusion , and see how contrary it is unto the word of god. consider how all papists believe this illusion to be true , and how all protestants are driven to say it is and was popish illusion . where be the spirits that wandered to have burial for their bodies ? for many of those walking souls went about their business . do you not think , that the papists shew not themselves godly divines , to preach and teach the people such doctrine ; and to insert into their divine service such fables as are read in the romish church , all scripture giving place thereto for the time ? you shall see in the lessons read there upon s. stevens day , that gamaliel nicodemus his kinsman , and abdias his son , with his friend s. steven , appeared to a certain priest , called sir lucian , requesting him to remove their bodies , and to bury them , in some better place ( for they had lien from the time of their death , until then , being in the reign of honorius the emperor ; to wit , four hundred years buryed in the field of gamaliel ) who in that respect said to sir lucian ; non mei solummodo causa solicitus sum , sed potius pro illis qui mecum sunt ; that is , i am not only careful for my self , but chiefly for those my friends that are with me . whereby the whole course may be perceived to be a false practice , and a counterfeit vision , or rather a lewd invention . for in heaven mens souls remain not in sorrow and care ; neither study they there how to compass and get a worshipful burial here in earth . if they did , they would not have foreslowed it so long ; now therefore let us not suffer our selves to be abused any longer , either with conjuring priests , or melancholical witches ; but be thankful to god that he hath delivered us from such blindness and error . chap. xlix . cardanus opinion of strange noises , how counterfeit visions grow to be credited ; of popish appearances ; of pope boniface . cardanus speaking of noises , among other things , saith thus ; a noise is heard in your house ; it may be a mouse , a cat , or a dog among dishes ; it may be a counterfeit , or a theif indeed , or the fault may be in your ears . i could recite a great number of tales , how men have even forsaken their houses , because of such apparitions and noises : and all hath been by meer and rank knavery . and wheresoever you shall hear , that there is in the night season such rumbling and fearful noises , be you well assured that it is flat knavery , performed by some that seemeth most to complain , and is least mistrusted . and hereof there is a very art , which for some respects i will not discover . the devil seeketh dayly as well as nightly whom he may devour , and can do his feats as well by day as night , or else he is a young devil , and a very bungler . but of all other coseners , these conjurers are in the highest degree , and are most worthy of death for their blasphemous impiety . but that these popish visions and conjurations used as well by papists , as by the popes themselves , were mere cosenages ; and that the tales of the popes recited by bruno and platina , of their magical devices , were but plain cosenages and knaveries , may appear by the history of bonifacius the eight , who used this kind of inchantment , to get away the popedom from his predecessor coelestinus . he counterfeited a voyce through a cane-reed , as though it had come from heaven , perswading him to yield up his authority of popeship , and to institute therein and bonifacius , a worthy man : otherwise he threatned him with damnation , and therefore the fool yielded it up accordingly to the said bonifacius , an. . of whom it was said ; he came in like a fox , lived like a woolf , and dyed like a dog. there be innumerable examples of such visions , which when they are not detected , go for true stories : and therefore when it is answered that some are true tales , and some are false , until they be able to shew forth before your eyes one matter of truth , you may reply upon them with this distinction ; to wit , visions tryed are false visions , undecided and untryed are true . chap. l. of the noise or sound of eccho , of one that narrowly escaped drowning thereby , &c. alas ! how many natural things are there so strange , as to many seem miraculous ; and how many counterfeit matters are there , that to the simple seem yet more wonderful ! cardane telleth of one comansis , who coming late to a rivers side , not knowing where to pass over , cryed out alowd for some body to shew him the foord : who hearing an eccho to answer according to his last word , supposing it to be a man that answered him and informed him of the way , he passed through a river , even there where was a deep whirl-pool , so as he hardly escaped with his life ; and told his friends , that the devil had almost perswaded him to drown himself . and in some places these noises of eccho are far more strange than other , specially at ticinum in italy , in the great hall , where it rendereth sundry and manifold noises or voyces , which seem to end so lamentably , as it were a man that lay a dying : so as few can be perswaded that it is the eccho , but a a spirit that answereth . the noise at winchester was said to be a very miracle , and much wondering was there at it , about the year . though indeed a meer natural noise ingendered of the wind , the concavity of the place , and other instrumental matters helping the sound to seem strange to the hearers ; specially to such as would add new reports to the augmentation of the wonder . chap. li. of theurgie , with a confutation thereof ; a letter sent to me concerning these matters . there is yet another art professed by these cosening conjurors , which some fond divines affirm to be more honest and lawful than necromancy , which is called theurgie ; wherein they work by good angels . howbeit , their ceremonies are altogether papistical and superstitious , consisting in cleanliness partly of the mind , partly of the body , and partly of things about and belonging to the body ; as in the skin , in the apparel , in the house , in the vessel and housholdstuffe , in oblations and sacrifices ; the cleanliness whereof they say , doth dispose men to the contemplation of heavenly things . they cite these words of esay for their authority ; to wit : wash your selves and be clean , &c. in so much as i have known divers superstitious persons of good account , which usually washed all their apparel upon conceits ridiculously . for uncleanliness ( they say ) corrupteth the air , infecteth man , and chaseth away clean sprits . hereunto belongeth the art of almadel , the art of paul , the art of revelations , and the art of notary , but ( as agrippa saith ) the more divine these arts seem to the ignorant , the more damnable they be . but their false assertions , their presumptions to work miracles , their characters , their strange names , their diffuse phrases , their counterfeit holiness , their popish ceremonies , their foolish words mingled with impiety , their barbarous and unlearned order of construction , their shameless practices , their paltery stuffe , their secret dealing , their beggarly life , their bargaining with fools , their cosening of the simple , their scope and drift for money , doth bewray all their art to be counterfeit cosenage . and the more throughly to satisfie you herein , i thought good in this place to insert a letter , upon occasion sent unto me , by one which at this present time lieth as a prisoner condemned for this very matter in the kings-bench , and reprieved by her majesties mercy , through the good mediation of a most noble and vertuous personage , whose honourable and godly disposition at this time i will forbear to commend as i ought . the person truly that wrote this letter seemeth unto me a good body , well reformed , and penitent , nor expecting any gains at my hands , but rather fearing to speak that which he knowetn further in this matter , lest displeasure might ensue and follow . the copy of a letter sent unto me r. s. by t. e. master of arts , and practiser both of physick , and also in times past , of certain vain sciences ; now condemned to die for the same : wherein he openeth the truth touching these deceits . master r. scot , according to your request , i have drawn out certain abuses worth the noting , touching the work you have in hand ; things which i my self have seen within these xxvi . years , among those which were counted famous and skilful in those sciences . and because the whole discourse cannot be set down , without nominating certain persons , of whom some are dead and some living , whose friends remain yet of great credit : in respect thereof , i knowing that mine enemies do already in number exceed my friends ; i have considered with my self , that it is better for me to stay my hand , than to commit that to the world , which may increase my misery more than relieve the same . notwithstanding , because i am noted above a great many others to have had some dealings in those vain arts and wicked practices ; i am therefore to signifie unto you , and i speak it in the presence of god , that among all those famous and noted practisers , that i have been conversant withall these xxvi . years , i could never see any matter of truth to be done in those wicked sciences , but only meer cosenings and illusions . and they whom i thought to be most skilful therein , sought to see some things at my hands , who had spent my time a dozen or fourteen years , to my great loss and hindrance , and could never at any time see any one truth , nor sparkle of truth therein . yet at this present i stand worthily condemned for the same ; for that contrary to my princes laws , and the law of god , and also to mine own conscience , i did spend my time in such vain and wicked studies and practices : being made and remaining a spectacle for all others to receive warning by . the lord grant i may be the last ( i speak it from my heart ) and i wish it , not only in my native countrey , but also through the whole face of the earth , specially among christians . for mine own part , i lament my time lost , and have repented me five years past : at which time i saw a book , written in the old saxon tongue , by one sir john malborn a divine of oxonford , three hundred years past , wherein he openeth all the illusions and inventions of those arts and sciences : a thing most worthy the noting . i left the book with the parson of slangham in sussex , where if you send for it in my name , yon may have it . you shall think , your labour well bestowed , and it shall greatly further the good enterprize you have in hand , and there shall you see the whole science throughly discussed , and all their illusions and cosenages deciphered at large . thus craving pardon at your hands for that i promised you , being very fearful , doubtful , and loth to set my hand or name under any thing that may be offensive to the world , or hurtful to my self , considering my case , except i had the better warrant from my l. of leicester , who is my very good lord , and by whom next under god ( her majestie only excepted ) i have been preserved ; and therefore loth to do any thing that may offend his lordship ears . and so i leave you worship to the lord keeping , who bring you and all your actions to good end and purpose , to gods glory , and to the profit of all christians . from the bench this . of march , . your worships poor and desolate friend and servant , t.e. i sent for this book of purpose , to the parson of slangham , and procured his best friends , men of great worship and credit , to deal with him , that i might borrow it for a time . but such is his folly and superstition , that although he confessed he had it , yet he would not lend it : albeit a friend of mine , being knight of the shire , would have given his word for the restitution of the same safe and sound . the conclusion therefore shall be this , whatsoever heretofore hath gone for currant , touching all these fallible arts , whereof hitherto i have written in ample sort , be now counted counterfeit , and therefore not to be allowed , no not by common sense , much less by reason , which should sift such cloaked and pretended practices , turning them out of their rags and patched clowts , that they may appear discovered , and shew themselves in their nakedness . which will be the end of every secret intent , privy purpose , hidden practice , and close device , have they never such shrowds and shelters for the time : and be they with never so much cautelousness and subtil circumspection clouded and shadowed , yet will they at length be manifestly detected by the light , according to that old rimed verse . quicquid nix celat , solis calor omne revelat . englished by abraham fleming : what thing soever snow doth hide , heat of the sun doth make it spide . and according to the verdict of christ , the true nazarite , who never told untruth , but who is the substance and ground-work of truth it self , saying , nihil est tam occultum quod non sit detegendum , nothing is so secret , but it shall be known and revealed . book xvi . chap. i. a conclusion , in manner of an epilogue , repeating many of the former absurdities of witchmongers conciets , confutation thereof , and of the authority of james sprenger , and henry institor , inquisitors and compilers of m. mal. hitherto you have had delivered unto you , that which i have conceived and gathered of this matter . in the substance and principal parts whereof i can see no difference among the writers hereupon , of what countrey , condition , estate , or religion soever they be ; but i find almost all of them to agree unconstancy , fables , and impossibilities ; scratching out of m. mal. the substance of all their arguments : so as their authors being disapproved , they must coin new stuffe , or go to their grandams maids to learn more old wives tales , whereof this art of witchcraft is contrived . but you must know that james sprenger , and henry institor , whom i have bad occasion to alledge many times , were co-partners in the composition of that profound and learned book called malleus maleficarum , and were the greatest doctors of that art : out of whom i have gathered matter and absurdity enough , to confound the opinions conceived of witchcraft ; although they were allowed inquisitors , and assigned by the pope , with the authority and commendation of all the doctors of the university of collen , &c. to call before them , to imprison , to condemn , and to execute witches ; and finally to seize and confiscate their goods . these two doctors , to maintain their credit , and to cover their injuries , have published those same monstrous lyes , which have abused all christendom , being spread abroad with such authority , as it will be hard to suppress the credit to their writings , be they never so ridiculous and false . which although they maintain and stir up with their own praises ; yet men are so bewitched , as to give credit unto them . for proof whereof i remember they write in one place of their said book , that by reason of their severe proceedings against witches , they suffered intolerable assaults , specially in the night , many times finding needles , sticking in their biggens , which were thither conveyed by witches charms : and through their innocency and holiness ( they say ) they were ever miraculously preserved from hurt . howbeit they affirm that they will not tell all , that might make to the manifestation of their holiness : for then should their own praise stink in their own mouths . and yet god knoweth their whole book containeth nothing but stinking lyes and popery . which ground-work and foundation how weak and wavering it is , how unlike to continue , and how slenderly laid , a child may soon discern and perceive . chap. ii by what means the common people have been made believe in the miraculous works of witches ; a definition of witchcraft , and a description thereof . the common people have been so assorted and bewitched , with whatsoever poets have faigned of witchcraft , either in earnest , in jest , or else in derision ; and with whatsoever lowd liers and coseners for their pleasures herein have invented , and with whatsoever tales they have heard from old doting women , or from their mothers maids , and with whatsoever the grandfool their ghostly father , or any other morrow-mass priest had informed them ; and finally with whatsoever they have swallowed up through tract of time , or through their own timerous nature or ignorant conceit , concerning these matters of hags and witches : as they have so setled their opinion and credit thereupon , that they think it heresie to doubt in any part of the matter ; specially because they find this word witchcraft expressed in the scriptures ; which is as to defend praying to saints , because sanctus , sanctus , sanctus is written , in te deum . and now to come to the definition of witchcraft , which hitherto i did defer and put off purposely , that you might perceive the true nature thereof , by the circumstances , and therefore the rather to allow of the same , seeing the variety of other writers . witchcraft is in truth a cosening art , wherein the name of god is abused , prophaned , and blasphemed , and his power attributed to a vile creature . in estimation of the vulgar people , it is a supernatural work , contrived between a corporal old woman , and a spiritual divel . the manner thereof is so secret , mystical , and strange , that to this day there hath never been any credible witness thereof . it is incomprehensible to the wise , learned or faithful , a probable matter to children , fools , melancholick persons and papists . the trade is thought to be impious . the effect and end thereof to be sometimes evil , as when thereby man or beast , grass , trees , or corn , &c. is hurt ; sometimes good ; as whereby sick folks are healed , theeves bewrayed , and true men come to their goods , &c. the matter and instruments wherewith it is accomplished , are words , charms , signs , images , characters , &c. the which words although any other creature do pronounce , in manner and form as they do , leaving out no circumstance requisite or usual for that action , yet none is said to have the grace or gift to perform the matter , except she be a witch , and so taken , either by her own consent , or by others imputation . chap. iii. reasons to prove that words and characters are but bables , and that witches cannot do such things as the multitude supposeth they can ; their greatest wonders proved trifles ; of a young gentleman cosened . that words , characters , images , and such other trinkets , which are thought so necessary instruments for witchcraft ( as without the which no such thing can be accomplished ) are but bables devised by coseners , to abuse the people withal , i trust i have sufficiently proved . and the same may be further and more plainly perceived by these short and compendious reasons following . first , in that the turks and infidels , in their witchcraft , use both other words , and other characters than our witches do , and also such as are most contrary . in so much as , if ours be bad , in reason theirs should be good . if their witches can do any thing , ours can do nothing . for as our witches are said to renounce christ , and despise his sacraments ; so do the other forsake mahomet and his laws , which is one large stept to christianity . it is also to be thought , that all witches are coseners ; when mother bungie , a principal witch , so reputed , tryed , and condemned of all men , and continuing in that exercise and estimation many years ( having cosened and abused the whole realm , in so much as there came to her , witchmongers from all the furthest parts of the land , she being in divers books set out with authority , registred and chronicled by the name of the great witch of rochester , and reputed among all men for the chief ring-leader of all other witches ) by good proof is found to be a meer cosener ; confessing in her death-bed freely , without compulsion or inforcement , that her cunning consisted only in deluding and deceiving the people : saving that she had ( towards the maintenance of her credit in that cosening trade ) some sight in physick and surgery , and the assistance of a friend of hers , called heron , a professor thereof . and this i know , partly of mine own knowledge , and partly by the testimony of her husband , and others of credit , to whom ( i say ) in her death-bed , and at sundry other times she protested these things ; and also that she never had indeed any material spirit or devil ( as the voyce went ) nor yet knew how to work any supernatural matter , as she in her life time made men believe she had and could do . the like many be said of one t. of canterbury , whose name i will not literally discover , who wonderfully abused many in these parts , making them think he could tell where any thing lost became , with divers other such practices , whereby his fame was farr beyond the others . and yet on his death-bed he confessed , that he knew nothing more then any other , but by sleight and devices , without the assistance of any devil or spirit , saving the spirit of cosenage : and this did he ( i say ) protest before many of great honesty , credit , and wisdom , who can witness the same , and also gave him good commendations for his godly and honest end . again , who will maintain , that common witchcrafts are not cosenages , when the great and famous witchcrafts , which had stoln credit not only from all the common people , but from men of great wisdom and authority , are discovered to be beggerly sleights of cosening varlots : which otherwise might and would have remained a perpetual objection against me . were there not * three images of late years found in a dunghil , to the terrour and astonishment of many thousands ? in so much as great matters were thought to have been pretended to be done by witchcraft . but if the lord preserve those person ; ( whose destruction was doubted to have been intended thereby ) from all other the lewd practices and attempts of their enemies , i fear not , but they shall easily withstand these and such like devices , although they should indeed be practised against them . but no doubt , if such bables could have brought those matters of mischief to pass , by the hands of traitors , witches , it papists we should long since have been deprived of the most excellent jewel and comfort that we enjoy in this world . howbeit , i confess , that the fear , conceit , and doubt of such mischievous pretences may breed inconvenience to them that stand in aw of the same . and i wish , that even for such practices , though they never can or do take effect , the practisers be punished with all extremity ; because therein is manifested a traiterous heart to the queen , and a presumption against god. but to return to the discovery of the foresaid knavery and witchcraft . so it was that one old cosenor wanting money , devised or rather practised ( for it is a stale device ) to supply his want , by promising a young gentleman , whose humor he thought would that way be well served , that for the sum of forty pounds he would not fail by his cunning in that art of witchcraft , to procure unto him the love of any three women whom he would name , and of whom he should make choice at his pleasure . the young gentleman being abused with his cunning devices , and too hastily yielding to that motion , satisfied this cunning mans demand of money . which , because he had it not presently to disburse , provided for him at the hands of a friend of his . finally , this cunning man made the three puppets of wax . &c. leaving nothing undone that appertained to the cosenage , until he had buried them , as you have heard . but i omit to tell what ado was made hereof , and also what reports and lies were bruited ; as what white dogs and black dogs there were seen in the night season passing through the watch , maugre all their force and preparation against them ! &c. but the young gentleman , who for a little space remained in hope mixed with joy and love , now through tract of time hath those his felicities powdred with doubt and despair . for instead of atcheiving his love , he would gladly have obtained his money . but because he could by no means get either the one or the other ( his money being in hucksters handling , and his sute in no better forwardness ) he revealed the whole matter , hoping by that means to recover his money ; which he neither can yet get again , nor hath payed it where he borrowed . but till trial was had of his simplicity , or rather folly herein , he received some trouble himself hereabout , though now dismissed . chap. iv. of one that was so bewitched that he could read no scriptures but canonical , of a divel that could speak latine , a proof that witchcraft is flat cosenage . here i may aptly insert another miracle of importance , that happened within the compass of a childs remembrance , which may induce any reasonable body to conceive , that these supernatural actions are but fables and cosenages . there was one , whom for some respects i name not , that was taken blind , deaf , and dumb , so as no physitian could help him . that man ( forsooth ) though he was ( as is said ) both blind , dumb , and deaf , yet could he read any canonical scriptures ; but as for apocrypha , he could read none : wherein a gods name consisted the miracle ? but a leaf of apocrypha being extraordinarily inserted among the canonical scriptures , he read the same as authentick ; wherein his knavery was bewrayed . another had a devil , that answered men to all questions . marry her devil could understand no latine , and so was she ( and by such means all the rest may be ) bewrayed . indeed our witching writers say , that certain devils spaek only the language of that countrey where they are resiant , as french , or english , &c. furthermore in my conceit , nothing proveth more apparently that witchcraft is cosenage , and that witches instrument are but ridiculous bables , and altogether void of effect ; than when learned and godly divines in their serious writings , produce experiments as wrought by witches , and by devils at witches commandements : which they expound by miracles , although indeed meer trifles . whereof they conceive amiss , being overtaken with credulity . chap. v. of the divination of the sive and sheers , and by the book and key , hemingius his opinion thereof confuted ; a bable to know what is a clock ; of certain jugling knacks ; manifold reasons for the overthrow of witches and conjurors , and their cosenages ; of the devils transformations of ferrum candens , &c. to pass over all the fables , which are vouched by the popish doctors , you shall hear the words of n. heminguis , whose zeal and learning otherwise i might justly commend : howbeit i am sorry and ashamed to see his ignorance and folly in this behalf . neither would i have bewrayed it , but that he himself , among other absurdities concerning the maintenance of witches omnipotency , hath published it to his great discredit . popish priests ( saith he ) as the chaldaeans used the divination by sive and sheers for the detection of theft , do practice with a psalter and a key fastened upon the . psalm , to discover a thief , and when the names of the suspected persons are orderly put into the pipe of the key , at the reading of these words of the psalm [ if thou suwest a theef , thou didst consent unto him ] the book will wagge and fall out of the fingers of them that hold it , and he whose name remaineth in the key must be the theef . hereupon hemingius inferreth , that although conjuring priests and witches bring not this to pass by the absolute words of the psalm , which tend to a far other scope ; yet satan doth nimbly , with his invisible hand , give such a twitch to the book , as also in the other case , to the sive and the sheers , that down falls the book and key , sive and sheers , upstarts the theef , and away runneth the devil laughing , &c. but alas , hemingius is deceived , as not perceiving the conceit , or rather the deceit thereof . for where he supposeth those actions to be miraculous , and done by a devil , they are in truth meer bables wherein consisteth not so much as legierdemain . for every carter may conceive the sleight hereof ; because the book and key , sive and sheers , being stayed up in that order , by natural course of necessity must within that space ( by means of the air , and the pulse beating at the singers end ) turn and fall down . which experience being known to the witch and conjuror , she or he do form and frame their prophesse accordingly ; as whosoever maketh proof thereof shall manifestly perceive it . by this art , practice , or experience , you shall know what it is a clock , if you hold between your finger and your thumb a thred of six or seven inches long , unto the other end whereof is tyed a gold ring , or some such like thing ; in such sort as upon the beating of your pul●● , and the moving of the ring , the same may strike upon either side of a goblet or glass . these things are ( i confess ) witchcraft , because the effect or event proceedeth not of that cause which such coseners say , and others believe they do . as when they lay a medicine for the ague , &c. to a childs wrists , they also pronounce certain words or charms , by vertue whereof ( they say ) the child is healed ; whereas indeed the medicine only doth the feat . and this is also a silly jugglers knack , which wanteth legier demain , whom you shall see to thrust a pin , or small knife , through the head and brain of a chicken or pullet , and with certain mystical words seem to cure him ; whereas , though no such words were spoken , the chicken would live , and do well enough , as experience teacheth and declareth . again , when such as have maintained the art and profession of conjuring , and have written thereupon most cunningly , have published recantations , and confessed the deceits thereof , as cornelius agrippa did , why should we defend it ? also , when heathen princes , of great renown , authority and learning , have searched with much industry and charge , the knowledge and secrecy of conjuration and witchcraft , and finally found by experience all to be false and vain that is reported of them , as nero , julianus apostata , and valence did ; why should we seek for further trial , to prove witchcraft and conjuration to be cosenage ? also , when the miracles imputed unto them , exceed in quantity , quality and number , all the miracles that christ wrought here upon earth , for the establishing of his gospel , for the confirmation of our faith , and for the advancement of his glorious name ; what good christian will believe them to be true ? and when christ himself saith ; the works that i do , no man else can accomplish ; why should we think that a foolish old woman can do them all , and many more ? also , when christ knew not these witches , nor spake one word of them in all time of his being here upon earth , having such necessary occasion ( if at least wise they with their familiars could do as he did by the spirit of god , as is constantly affirmed ) why should we suppose that they can do as they say , but rather that they are deceivers ? when they are fain to say , that witches wrought not in that art , all those thirty three years that christ lived , and that there were none in jobs time , and that the cosening oracles are now ceased ; who seeth not they are witless , and madde fools that maintain it ? when all the mischiefs are accomplished by poysons and natural means , which they affirm to be brought to pass by words , it manifesteth to the world their cosenage . when all the places of scripture , which witchmongers allow for the proof of such witches , are proved to make nothing for their purpose , their own fables and lies deserve small credit . when one of the chief points in controversie ; to wit , execution of witches , is grounded upon a false translation ; namely , you shall not suffer a witch to live , ( which is in latine veneficam non retinelitis in vita ) where the word in every mans ear soundeth to be a poysoner , rather than a worker of miracles , and so interpreted by the seventy interpreters , josephus , and almost all the rabbins which were hebrews born : why should any of their interpretations or allegations be trusted , or well accounted of ? when working of miracles is ceased , and the gift of prophesie also ; so as the godly through invocation of the holy spirit , cannot perform such wonderful things , as these witches and conjurors by the invocation of devils and wicked spirits undertake , and are said to do ; what man that knoweth and honoureth god , will be so infatuate as to believe these lies , and so prefer the power of witches and devils , before the godly indued with god holy spirit ? when many printed books are published , even with authority , in confirmation of such miracles wrought by those coseners , for the detection of witchcraft ; and in fine , all is not only found false , and to have been accomplished by cosenage , but that there hath been therein a set purpose to defame honest matrons , as to make them be thought to be witches : why should we believe bodin , m. mal. &c in their cosening tales and fables ? when they say , that witches can flie in the air , and come●●n at a little coan , or a hole in a glass-window , and steal away sucking children , and hurt their mothers ; and yet when they are brought into prison , they cannot escape out of the grate , which is far bigger ; who will not condemn such accusations or confessions to be frivolous , & c ? when ( if their assertions were true ) concerning the devils usual taking of shapes , and walking , talking , conferring , hurting , and all manner of dealing with mortal creatures , christs argument to thomas had been weak and easily answered ; yea the one half , or all the whole world might be inhabited by devils ; every poor mans house might be hired over his head by a devil , he might take the shape and favour of an honest woman , and play the witch ; or of an honest man , and play the thief ; and so bring them both , or whom he list to the gallows : who seeth not the vanity of such assertions ? for then the devil might , in the likeness of an honest man commit any criminal offence ; as lavater in his nineteenth chapter do spectris , reporteth of a grave wise magistrate in the territory of tigurie , who affirmed , that as he and his servant went through certain pastures , he espyed in the morning , the devil in likeness of one whom he knew very well , wickedly dealing with a mare . upon the sight whereof he immediately went to that fellows house , and certainly learned there , that the same person went not out of his chamber that day . and if he had not wisely bolted out the matter , the good honest man ( saith he ) had surely been cast into prison , and put on the rack , &c. the like story we read of one canegunda , wife to henry the second emperor of that name , in whose chamber the devil ( in the likeness of a young man , with whom she was suspected to be too familiar in court ) was often seen coming in and out . howbeit she was purged by the tryal candentis ferri , and proved innocent ; for she went upon glowing iron unhurt , &c. and yet solomon saith , may a man carry fire in his bosom , and his clothes not be burned ? or can a man go upon coals , and his feet net be scorched ? and thus might the devil get him up into the pulpit , and spread heresies , as i doubt not but he doth in the mouth of wicked preachers , though not so grossely as is imagined and reported by the papist and witchmongers . and because it shall not be said that i belie them , i will cite a story credibly reported by their chiefest doctors , namely , james sprenger , and henry institor , who say as followeth , even word for word . chap. vi. how the devil preached good doctrin in the shape of a priest , how he was discovered , and that it is a shame ( after confutation of the greater witchcrafts ) for any man to give credit to the lesser points thereof . on a time the devil went up into a pulpit , and there made a very catholick sermon : but a holy priest coming to the good speed , by his holiness perceived that it was the devil . so he gave good ear unto him , but could find no fault with his doctrin . and therefore so soon as the sermon was done , he called the devil unto him , demanding the cause of his sincere preaching ; who answered : behold , i speak the truth , knowing that while men be hearers of the word , and not followers , god is the more offended , and my kingdom the more inlarged . and this was the strangest device ( i think ) that ever any devil used : for the apostles themselves could have done no more . again , when with all their familiars , their ointments , &c. whereby they ride invisibly , nor with all their charms , they can neither convey themselves from the hands of such as lay wait for them ; nor can get out of prison , that otherwise can go in and out at a mouse-hole ; nor finally cap save themselves from the gallows , that can transubstantiate their own and other bodies into flies or fleas , &c. who seeth not , that either they lie , or are belyed in their miracles ? when they are said to transfer their neighbours corn into their own ground , and yet are perpetual beggers , and cannot inrich themselves , either with money or otherwise : who is so foolish as to remain longer in doubt of their supernatural power ? when never any yet from the beginning of the world till this day , hath openly shewed any other trick , conceit , or cunning point of witchcraft , than legierdemain or cosenage , who will tarry any longer for further tryal ? when both the common law and also the injunctions do condemn prophesying , and likewise false miracles , and such as believe them in these days , who will not be afraid to give credit to those knaveries ? when hereby they make the devil to be a god that heareth the prayers , and understandeth the minds of men : who will not be ashamed , being a christian , to be so abused by them ? when they that do write most frankly of these matters , except lying sprenger and institor , have never seen any thing herein ; insomuch that the most credible proof that bodin bringeth of his wonderful tales of witchcraft , is the report of his host at an alehouse where he baited : who will give further ear unto these incredible fables ? when in all the new-testament , we are not warned of these bodily appearances of devils , as we are of his other subtilties , &c. who will be afraid of their bugs ? when no such bargain is mentioned in the scriptures , why should we believe so incredible and impossible covenants , being the ground of all witchmongers religion , without the which they have no probability in the rest of their foolish assertions ? when as , if any honest mans conscience be appealed unto , he must confess he never saw tryal of such witchcraft or conjuration to take effect , as is now so certainly affirmed : what conscience can condemn poor souls that are accused wrongfully , or believe them that take upon them impiously to do or work those impossible things ? when the whose course of the scripture is utterly tepugnant to these impossible opinions , saving a few sentences , which nevertheless rightly understood , releive them nothing at all : who will be seduced by their fond arguments ? when as now that men have spied the knavary of oracles , and such pelf , and that there is not one oracle in the world remaining ; who cannot perceive that all the residue heretofore of those devices , have been cosenages , knaveries , and lyes ? when the power of god is so impudently transferred to a base creature , what good christian can abide to yield unto such miracles wrought by fools ? when the old women accused of witchcraft , are utterly insensible , and unable to say for themselves ; and much less to bring such matters to pass , as they are accused of : who will not lament to see we extremity used against them ? when the foolisher sort of people are always most mistrustful of hurt by witchcraft , and the simplest and dotingest people mistrusted to do the hurt : what wise man will not conceive all to be but folly ? when it were an easie matter for the devil , if he can do as they affirm , to give them great store of money , and make them rich , and doth it not ; being a thing which would procure him more disciples than any other thing in the world ; the wise must needs condemn the devil of folly , and the witches of peevishness , that take such pains , and give their souls to devil to be tormented in hell fire , and their bodies to the hangmen to be trussed on the gallows , for nichels in a bag . chap. vii . a conclusion against witchcraft , in manner and form of an induction . by this time all kentish-men know ( a few fools excepted ) that robin-goodfellow is a knave . all wisemen understand that witches miraculous enterprises , being contrary to nature , probability and reason , are void of truth or possibility . all protestants perceive , that popish charms , conjuration , execrations , and benedictions are not effectual , but be toys and devices only to keep the people blinde , and to inrich the clergy . all christians see , that to confess witches do as they say , were to attribute to a creature the power of the creator . all children well brought up conceive and spie , or at the least are taught , that juglers miracles do consist of legierdemain and confederacy . the very heathen people are driven to confess , that there can be no such conference between a spiritual devil and a corporal witch , as is supposed ; for no doubt , all the heathen would then have every one his familiar devil ; for they , would make no conscience to acquaint themselves with a devil , that are not acquainted with god. i have dealt , and conferred with many ( marry i must confess papists for the most part ) that maintain every point of these absurdities . and surely i allow better of their judgments , than of others , unto whom some part of these cosenages are discovered and seen : and yet concerning the residue , they remain as they were before , specially being satisfied in the highest and greatest parts of conjuring and cosening ; to wit , in popery , and yet will be abused with beggerly jugling and witchcraft . chap. viii . of natural witchcraft or fascination . but because i am loth to oppose my self against all the writers herein , or altogether to discredit their stories , or wholly to deface their reports , touching the effects of fascination or witchcraft ; i will how set down certain parts thereof , which although i my self cannot admit , without some doubts , difficulties and exceptions , yet will i give free liberty to others to believe them , if they list ; for that they do not directly oppugn my purpose . many great and grave authors write , and many fond writers also affirm , that there are certain families in africa , which with their voices bewitch whatsoever they praise , insomuch as , if they commend either , plant , corn , infant , horse , or any other beast , the same presently withereth , decayeth and dyeth . this mystery of witchraft is not unknown or neglected of out witchmongers , and superstitious fools here in europe . but to shew you examples neer home here in england , as though our voyce had the like operation ; you shall not hear a butcher of horse-courser cheapen a bullock or a jade , but if he buy him not , he saith , god save him ; if he do forget it , and the horse or bullock chance to dye , the fault is imputed to the chapman . certainly the sentence is godly , if it do proceed from a faithful and godly mind ; but if it be spoken as a superstitious charm , by those words and syllables to compound with the fascination and misadventure of unfortunate words , the phrase is wicked and superstitious , though there were farr greater shew of godliness than appeareth therein chap. ix . of inchanting or bewitching eyes . many writers agree with virgil & theocritus in the effect of bewitching eyes , affirming that in scythia there are women called bithiae , having two bals or rather blacks in the apple of their eyes . and as didymus , reporteth , some have in the one eye two such bals , and in the other the image of a horse . these ( forsooth ) with their angry looks do bewitch and hurt not only young lambs , but young children . there be other that retain such venom in their eyes , and send it forth by beams and streams so violently , that therewith they annoy not only them with whom they are conversant continually ; but also all other whose company they frequent , of what age , strength or complexion soever they be , as cicero , plutarch , philarchus , and many others give out in their writings . this fascination ( saith john baptista porta neapolitanus ) though it begin by touching or breathing , is alwayes accomplished and finished by the eye , as an extermination or expulsion of the spirits through the eyes , approaching to the heart of the bewitched , and infecting the same , &c. whereby is cometh to pass , that a child , or a young man endued with a clear , whole , subtil and sweet blood , yieldeth the like spirits , breath , and vapours springing from the purer blood of the heart . and the lightest and finest spirits , ascending into the highest parts of the head , do fall into the eyes , and so are from thence sent forth , as being of all other parts of the body the most clear , and fullest of veins and pores , and with the very spirit or vapour proceeding thence , is conveyed out as it were by beams and streams a certain fiery force ; whereof he that beholdeth sore eyes shall have good experience . for the poyson and disease in the eye infecteth the air next unto it , and the same proceedeth further , carrying with it the vapour and infection of the corrupted blood , with the contagion whereof the eyes of the beholders are most apt to be infected . by this same means it is thought that the cockatrice depriveth the life , and a wolf taketh away the voyce of such as they suddenly meet withal and beholds . old women , in whom the ordinary course of nature faileth in the office of purging their natural monthly humors , shew also some proof hereof . for ( as the said j. b.p.n. reporteth , alledging aristotle for his author ) they leave in a looking-glass a certain froth , by means of the gross vapours proceeding out of their eyes , which cometh so to pass , because those vapours or spirits , which so abundantly come from their eyes , cannot pierce and enter into the glass , which is hard and without pores , and therefore resisteth : but the beams which are carryed in the chariot of conveyance of the spirits , from the eyes of one body to another , do pierce to the inward parts , and there breed infection , whilest they search and seek for their proper region . and as these beams and vapours do proceed from the heart of the one , so are they turned into blood about the heart of the other , which blood disagreeing with the nature of the bewitched party , infeebleth the rest of his body , and maketh him sick ; the contagion whereof so long continueth as the distempered blood hath force in the members . and because the infection is of blood , the feaver or sickness will be continual ; whereas if it were of choler , or flegm , it would be intermittent or alterable . chap. x. of natural witchcraft for love , &c. but as there is fascination and witchcraft by malicious and angry eyes unto displeasure ; so are there witching aspects , tending contrariwise to love , or at the least , to the procuring of good will and liking . for if the fascination or witchcraft be brought to pass or provoked by the desire , by the wishing and coveting any beautiful shape or favour , the venom is strained through the eyes , though it be from a far , and the imagination of a beautiful form resteth in the heart of the lover , and kindleth the fire where it is afflicted . and because the most delicate , sweet , and tender blood of the beloved doth there wander , his countenance is there represented shining in his own blood and cannot there be quiet ; and is so haled from thence , that the blood of him that is wounded , reboundeth and slippeth into the wounder , according to the saying of lucretius the poet to the like purpose and meaning in these verses ; idque petit corpus , mens unda est saucia amore , namque omnes plerunque cadunt in vulnus , & illam emicat in patem sanguis , unde icimur ictu ; et si comminus est , os tum ruber occupat humor . englished by abraham fleming , and to that body 't is rebounded , from whence the mind by love is wounded , for in a manner all and some , into that wound of love do come , and to that part the blood doth flee from whence with stroke we stricken bee ; if hard at hand , and near in place , then ruddy colour fils the face . thus much may seem sufficient touching this matter of natural magick ; whereunto though much more may be annexed , yet for the avoiding of tediousness , and for speedier passage to that which remaineth , i will break off this present treatise . and now somewhat shall be said concerning devils and spirits in the discourse following . the contents of the chapters in the sixteen fore-going books . book i. chap. i. an impeachment of witches power in meteors and elementary bodies , tending to the rebuke of such as attribute too much unto them . page . chap. ii. the inconvenience growing by mens credulity herein , with a reproof of some church-men , which are inclined to the common conceived opinion of witches omnipotency , and a familiar example thereof . page . chap. iii. who they be that are called witches , with a manifest declaration of the cause that moveth men so commonly to think , and witches themselves to believe that they can hurt children , cattel , &c. with words and imaginnations : and of cosening witches . page . . chap. iv. what miraculous actions are imputed to witches by witchmongers , papists , and poets , page . chap. v. a confutation of the common conceived opinion of witches and witchcraft , and how detestable a sin it is to repair to them for counsel or help in time of affliction . page . chap. vi. a further confutation of witches miraculous and omnipotent power , by invincible reasons and authorities , with disswasions from such fond credulity . ibid. chap. vii . by what means the name of witches becometh so famous , and how diverssly people be opinioned concerning them and their actions . page . chap. viii . causes that move as well witches themselves , as others , to think that they can work impossibilities , with answers to certain objections : where also their punishment by law is touched . page . chap. ix . a conclusion of the first book , wherein is foreshewed the tyrannical cruelty of witchmongers and inquisitors , with a request to the reader to peruse the same . page . book ii. chap. i. what testimonies and witnesses are allowed to give evidence against reputed witches , by the report and allowance of the inquisitors themselves , and such as are special writers herein . page . chap. ii. the order of examination of witches by the inquisitors . ibid. chap. iii. matters of evidence against witches . page . chap. iv. confessions of witches , whereby they are condemned . page . chap. v. presumptions , whereby witches are condemned . ibid. chap. vi. particular interrogatories used by the inquisitors against witches . page . chap. vii . the inquisitors tryal of weeping by conjuration . page . chap. viii . certain cautions against witches , and of their tortures to procure confession . ibid. chap. ix . the fifteen crimes laid to the charge of witches , by witchmongers , specially by bodin , in demonomania . page . chap. x. a confutation of the former surmised crimes patched together by bodin , and the only way to escape the inquisitors hands . page . chap. xi . the opinion of cornelius agrippa concerning witches , of his pleading for a poor woman accused of witchcraft , and how he convinced the inquisitors . page . chap. xii . what the fear of death and feeling of torments may force one to do , and that it is no marvel though witches condemn themselves by their own confessions so tyrannically extorted . page . book iii. chap. i. the witches bargain with the devil , according to m. mal. bodin , nider , daneus , psellus , erastus , hemingius , cumanus , aquinas , bartholomeus , spineus , &c. page chap. ii. the order of the witches homage done ( as it is written by lewd inquisitors and peevish witchmongers ) to the devil in person : of their songs and dances , and namely of lavolta , and of other ceremonies , also of their excourses . page . chap. iii. how witches are summoned to appear before the devil , of their riding in the air , of their accompts , of their conference with the devil , of his supplies , and their conference , of their farewell and sacrifices , according to daneus , psellus , &c. page . chap. iv. that there can no real league be made with the devil the first author of the league , and the weak proofs of the adversaries for the same . ibid. chap. v. of the private league , a notable table of bodin concerning a french lady , with a confutation . page . chap. vi. a disproof of their assemblies , and of their bargain . page . chap. vii . a confutation of the objection concerning witches confession . page . chap. viii . what folly it were for witches to enter into such desperate peril , and to endure such intolerable torments for no gain or commodity , and how it comes to pass that witches are overthrown by their confessions . page . chap. ix . how melancholy abuseth old women , and of the effects thereof by sundry examples . page . chap. x. that voluntary confession may be untruly made , to the undoing of the confessors , and of the strange operation of melancholy , proved by a familiar and late example . page . chap. xi . the strange and divers effects of melancholy , and how the same humor abounding in witches , or rather old women , filleth them full of marvellous imaginations , and that their confessions are not to be credited . page . chap. xii . a confutation of witches confessions , especially concerning the league . page . chap. xiii . a confutation of witches confessions , concerning making of tempests and rain ; of the natural cause of rain , and that witches or devils have no power to do such things . page . chap. xiv . what would ensue , if witches confessions or witchmongers opinions were true , concerning the effects of witchcraft , inchantments , &c. page . chap. xv. examples of foreign nations , who in their wars used the assistance of witches ; of eybiting witches in ireland , of two archers that shot with familiars . page . chap. xvi . authors condemning the fantastical confessions of witches , and how a popish doctor taketh upon him to disprove the same . page . chap. xvii . witchmongers reasons to prove that witches can work wonders ; bodin's tale of a friseland priest transported , that imaginations proceeding of melancholy do cause illusions . page . chap. xviii . that the confession of witches is insufficient in civil and common law to take away life . what the sounder divines , and decrees of councels determin in this case . ibid. chap. xix . of four capital crimes objected against witches , all fully an swered and confuted as frivolous , page . chap. xx. a request to such readers as loath to hear or read filthy and bawdy matters ( which of necessity are here to be inserted ) to pass over eight chapters . page . book iv. chap. i. of witchmongers opinions concerning evil spirits , how they frame themselves in more excellent sort than god made us . page . chap. ii. of bawdy incubus and succubus , and whether the action of venery may be performed between witches and devils , and when witches first yielded to incubus . ibid. chap. iii. of the devils visible and invisible dealing with witches in the way of lechery . page . chap. iv. that the power of generation is both outwardly and inwardly impeached by witches , and of divers that had their genitals taken from them by witches , and by the same means again restored . page . chap. v. of bishop sylvanus his leachery opened and covered again ; how maids having yellow hair are most cumbred with incubus , how married men are bewitched to use other mens wives , & to refuse their own . page . chap. vi. how to procure the dissolving of bewitched love ; also to enforce a man ( how proper soever he be ) to love an old hag : and of a bawdy tricky of a priest in gelderland . ibid. chap. vii . of divers saints and holy persons , which were exceeding bawdy and lecherous , and by certain miraculous means became chast . page . chap. viii . certain popish and magical cures for them that are bewitched in their privities . ibid. chap. ix . a strange cure done to one that was molested with incubus . page . chap. x. a confutation of the former follies touching incubus , which by examples and proofs of like stuffe is shewed to be flat knavery , wherein the carnal copulation with spirits is overthrown . page . chap. xi . that incubus is a natural disease with remedies for the same , besides , magica . cures herewithal expressed . page . chap. xii . the censure of g. chaucer , upon the knavery of incubus . page . book v. chap. i. of transformations , ridiculous examples brought by the adversaries for the confirmation of their foolish doctrin . page . chap. ii. absurd reasons brought by bodin , and such others , for confirmation of transformations . page . chap. iii. of a man turned into an ass , and returned again unto a man by one of bodins witches : s. agust . opinion thereof . page . chap. iv. a summary of the former fable with a refutation thereof , after due examination of the same . page . chap. v. that the body of a man cannot be turned into the body of a beast by a witch , is proved by strong reasons , scriptures , and authorities . page . chap. vi. the witchmongers objections concerning nebuchadnezzar answered , and their error concerning lycanthropia confuted . page . chap. vii . a special objection answered concerning transportations , with the consent of divers writers thereupon . page . chap. viii . the witchmongers objection concerning the history of job answered . page . chap. ix . what several sorts of witches are mentioned in the scriptures , and how the word witch is there applyed . page . book vi. chap. i. the exposition of this hebrew word chasaph , wherein is answered the objection contained in exod. . to wit , thou shalt not suffer a witch to live , and of simon magus , act. . page . chap. ii. the place of denteronomie expounded , wherein are recited all kind of witches ; also their opinions confuted , which hold that they can work such miracles as are imputed unto them . page . chap. iii. that women have used poysoning in all ages more then men , and of the inconvenience of poysoning . page . chap. iv. of divers poysoning practices , otherwise called veneficia , committed in italy , genua , millen , wittenberge , also how they were discovered and executed . page . chap. v. a great objection answered concerning this kind of witchcraft called veneficium . page . chap. vi. in what kind of confections that witchcrafty , which is called veneficium , consisteth : of love-cups , and the same confuted by poets . ibid. chap. vii . it is proved by more credible writers , that love-cups rather ingender death through venom , than love by art ; and with what toys they destroy cattel , and procure love . page . chap. viii . j. bodin triumphing against j. wier , overtaken with false greek , and false interpretation thereof . page . book vii . chap. i. of the hebrew word ob , what it signifieth , where it is found , of pythonisses called ventriloquae , who they be , and what their practices are , experience and examples thereof shewed . page . chap. ii. how the lewd practice of the pythonist of westwel came to light , and by whom she was examined ; and that all her diabolical speech was but ventriloquie and plain cosenage , which it proved by her own confession . page . chap. iii. bodin's stuffe concerning the pythonist of endor , with a true story of a counterfeit dutchman . page . chap. iv. of the great oracle of apollo the pythonist , and how men of all sorts have been deceived , and that even the apostles have mistaken the nature of spirits , with an unanswerable argument , that spirits can take no shapes . page . chap. v. why apollo was called pytho , whereof those witches were called pythonists , gregory his letter to the devil . page . chap. vi. apollo , who was called pytho , compared to the rood of grace , gregories letter to the devil confuted . page . chap. vii . how divers great clarks and good authors have been abused in this matter of spirits through false reports , and by means of their credulity , have published lies , which are confuted by arist . and the scrip. ibid. chap. viii . of the witch of endor , and whether she accomplished the raising of samuel truly , or by deceit , the opinion of some divines hereupon . page . chap. ix . that samuel was not raised indeed , and how bodin and all papists dote herein , and that souls cannot be raised by witchcraft . page . chap. x. that neither the devil nor samuel was raised , but that it was a meer cosenage , according to the guise of our pythonists . page . chap. xi . the objection of the witchmongers concerning this place fully answered , and what circumstances are to be considered for the understanding of this story , which is plainly opened from the beginning of sam. to the . verse . ibid. chap. xii . , , . sam. . expounded ; wherein is shewed that saul was cosened and abused by the witch , and that samuel was not raised , is proved by the witches own talk . page . . chap. xiii . the residue of sam. . expounded ; wherein is declared how cunningly this witch brought saul resolutely to believe that she raised samuel ; what words are used to colour the cosenage , and how all might also be wrought by ventriloquie . page . chap. xiv . opinions of some learned men , that samuel was indeed raised , not by the witches art or power , but by the special miracle of god ; that there are no such visions in these our days , and that our witches cannot do the like . page . chap. xv. of vain apparitions , how people have been brought to fear bugs , which is partly reformed by preaching of the gospel ; the true effect of christs miracles . page . chap. xvi . witches miracles compared to christs ; that god is the creator of all things ; of apollo , and of his names and portraiture . page . book viii . chap. i. that miracles are ceased . page . chap. ii. that the gift of prophesie is ceased . page . chap. iii. that oracles are ceased . page . chap. iv. a tale written by many grave authors , and believed by many wise men of the devils death . another story written by papists , and beleived of all catholikes , approving the devils honesty , conscience , and courtesie . page . chap. v. the judgment of the ancient fathers touching oracles , and their abolishment , and that they be now transferred from delphos to rome . page . chap. vi. where and wherein coseners , witches , and priests were wont to give oracles , and to work their feats . page . book ix . chap. i. the hebrew word kasam expounded , and how far a christian may conjecture of things to come . page . chap. ii. proofs by the old and new testament that certain observations of the weather are lawful . page . chap. iii. that certain observations are indifferent , certain ridiculous , and certain impious ; whence that cunning is derived of apollo , end of aruspices . ibid. chap. iv. the predictions of soothsayers and lewd priests , the prognostications of astronomers and physitians allowable ; divine prophesies holy and good . page . chap. v. the diversity of true prophets ; of urim , and the prophetical use of the twelve pretious stones contained therein ; of the divine voice called eccho . page . chap. vi. of prophesies conditional , whereof the prophesies in the old testament do intreat , and by whom they were published ; witchmongers answers to the objections against witches supernatural actions . ibid. chap. vii . what were the miracles expressed in the old testament ; and what are they in the new testament ; and that we are not now to look for any more miracles . page . book x. chap. i. the interpretation of the hebrew word onen ; of the vanity of dreams , and divinations thereupon . page . chap. ii. of divine , natural , and casual dreams , with the different causes and effects . ibid. chap. iii. the opinion of divers old writers touching dreams , and how they vary in noting the causes thereof . page . chap. iv. against interpreters of dreams ; of the ordinary cause of dreams ; hemingius opinion of diabolical dreams ; the interpretation of dreams ceased . ibid. chap. v. that neither witches , nor any other , can either by words or herbs , thrust into the mind of a sleeping man , what cogitations or dreams they list ; and whence magical dreams come . page . chap. vi. how men have been bewitched , cosened , or abused by dreams to dig and search for money . page . chap. vii . the art and order to be used in diging for money , revealed by dreams ; how to procure pleasant dreams ; of morning and midnight dreams . ibid. chap. viii . sundry receipts and ointments , made and used for the transportation of witches , and other miraculous effects ; an instance thereof reported and credited by some that are learned . ibid. chap. ix . a confutation of the former follies , as well concerning ointments , dreams , &c. as also the assembly of witches , and of their consultations and bankets at sundry places , and all in dreams . page . chap. x. that most part of prophesies in the old testament were revealed in dreams , that we are not now to look for such revelations ; of some who have dreamt of that which hath come to pass ; that dreams prove contrary ; nebuchadnezzar's rule to know a true expositor of dreams . page . book . xi . chap. i. the hebrew word nahas expounded ; of the art of augury , who invented it ; how slovenly a science it is ; the multitude of sacrifices and sacrificers of the heathen , and the causes thereof . page . chap. ii. of the jews sacrifice to moloch ; a discourse thereupon , and of purgatory . ibid. chap. iii. the canibals cruelty ; of popish sacrifices exceeding in tyranny the jews or gentiles . page . chap. iv. the superstition of the heathen about the element of fire , and how it grew in such reverence among them ; of their corruptions , and that they had some inkling of the godly fathers doings in that behalf . ibid. chap. v. of the roman sacrifices ; of the estimation they had of augury ; of the law of the twelve tables . page . chap. vi. colledges of angurers , their office , their number , the signification of augury , that the practisers of that art were coseners , their profession , their places of exercise , their apparel , their superstition . ibid. chap. vii . the times and seasons to exercise augury , the manner and order thereof ; of the ceremonies thereunto , belonging . page . chap. viii . upon what signs and tokens augurers did prognosticate ; observations touching the inward and outward parts of beasts , with notes of beasts behaviour in the slaughter-house . ibid. chap. ix . a confutation of augury ; plato his reverend opinion thereof ; of contrary events , and false predictions . page . chap. x. the cosening art of sortilege or lotary , practised especially by the egyptian vagabonds ; of allowed lots ; of pythagoras his lot , &c. ibid. chap. xi . of the cabbalistical art consisting of traditions and unwritten verities learned without bock , and of the division thereof . page . chap. xii . when , how , and in what sort sacrifices were first ordained , and how they were prophaned ; and how the pope corrupteth the sacraments of christ . page . chap. xiii . of the objects whereupon the augurers used to prognosticate , with certain cautions and notes . page . chap. xiv . the division of augury ; persons admittable into the colledges of augury ; of their superstition . ibid. chap. xv. of the common peoples fond and sustitious collections and observations . page . chap. xvi . how old writers vary about the matter , the manner , and the means , where things augurifical are moved . page . chap. xvii . how ridiculous an art augury is ; how cato mocked it ; aristotle's reason against it ; fond collections of augurers ; who allowed , and who disallowed it . page . chap. xviii . fond distinctions of the heathen writers concerning augury . page . chap. xix . of natural and casual augury , the one allowed , and the other disallowed . ibid. chap. xx. a confutation of casual augury which is meer witchcraft , and upon what uncertainty those divinations are grounded . ibid. chap. xxi . the figure-casters are witches ; the uncertainty of their art , and of their contradictions ; agrippa's sentence against . judicial astrologie . page . chap. xxii . the subtilty of astrologers to maintain the credit of their art ; why they remain in credit : certain impieties contained in astrologers assertions . page . chap. xxxiii . who have power to drive away devils with their only presence , who shall receive of god whatsoever they ask in prayer , who shall obtain everlasting life by means of constellations , as nativity-casters affirm . page . book xii . chap. i. the hebrew word haber expounded , where also the supposed secret force of charms and inchantments is shewed , and the efficacy of words is divers wayes declared . page . chap. ii. what is forbidden in scriptures concerning witchcraft , of the operation of words , the superstition of the cabalists and papists , who createth substances ; to imitate god in some cases is presumption ; words of sanctification . ibid. chap. iii. what effect and offence witches charms bring ; how unapt witches are , and how unlikely to work those things which they are thought to do : what would follow if those things were true which are laid to their charge . page . chap. iv. why god forbad the practice of witchcraft : the absurdity of the law of the twelve tables , whereupon their estimation in miraculous actions is grounded ; of their wonderous works . page . chap. v. an instance of one arraigned upon the law of the twelve tables , whereby the said law is proved ridiculous ; of two witches that could do wonders . ibid. chap. vi. laws provided for the punishment of such witches that work miracles , whereof some are mentioned ; and of certain popish laws published against them . page . chap. vii . poetical authorities commonly alledged by witchmongers , for the proof of witches miraculous actions , and for confirmation of their supernatural power . page . chap. viii . poetry and popery compared in inchantments ; popish witchmongers have more advantage herein than protestants . page . chap. ix . popish periapts , amulets and charms , agnus dei , a wastcote of proof , a charm for the falling-evil , a writing brought to s. leo from heaven by an angel ; the vertues of s. saviours epistle ; a charm against theeves ; a writing found in christs wounds ; of the cross , &c. ibid. a charm against shot , or a wastcote of proof . . against the falling-evil , ibid. a popish periapt or charm , which must never be said , but carryed about one against theeves . another amulet . . a papistical charm . a charm found in the canon of the mass . other papistical charms . a charm of the holy cross . . a charm taken out of the primer . page . chap. x. how to make holy-water , and the vertues thereof : s. rufin's charm ; of the wearing and bearing of the name of jesus ; that the sacrament of confession , and the eucharist is of as much efficacy as other charms , and magnified by l. varus . ibid. chap. xi . of the noble balm used by moses , apishly counterfeited in the church of rome . page . chap. xii . the opinion of ferrarius touching charms , periapts , appensions , amulets , &c. of homerical medicines , of constant opinion , and the effects thereof . ibid. chap. xiii . of the effects of amulets , the drift of argerius ferrarius in the commendation of charms , &c. four sorts of homerical medicines , and the choice thereof ; of imagination . page . chap. xiv . choice of charms against the falling-evil , the biting of a mad dog , the stinging of a scorpion , the toothach , for a woman in travel , for the kings-evil , to get a thorn out of any member , or a bone , out of ones throat : charms to be said fasting , or at the gathering hearbs ; for sore eyes , to open locks , against spirits , for the bots in a horse , and specially for the duke of alba's horse ; for sowre wines , &c. . for the falling-evil . ibid. against the biting of a mad dog. . against the biting of a scorpion . against the toothach . a charm to release a woman in travel . to heal the king or queens-evil , or any other soreness in the throat . a charm read in the romish church upon s. blaze's day , that will fetch a thorn out of any place of ones body . a bone out of the throat , &c. lect. . ibid. a charm for the headach . . a charm to be said each morning by a witch fasting , or at least before she go abroad . another charm that witches use at the gathering of their medicinable hearbs . an old womans charm , wherewith she did much good in the countrey , and grew famous thereby , ibid. another like charme . ibid. a charme to open locks . a charme to drive away spirits that haunt any house . a pretty charme or conclusion for one possessed . another to the same effect ibid. another charme or witchcraft for the same , ibid. a charme for the bots in a horse , ibid. a charme against vinegar page . . chap. xv. the inchanting of serpents and snakes ; objections answered concerning the same ; fond reasons why charmes take effect therein . mahomets pigeon , miracles wrought by an asse at memphis in aegypt , popish charmes against serpents ; of miracle-workers , the taming of snakes , bodins lie of snakes page . . chap. xvi . charmes to carry water in a sive , to know what is spoken of us behind our backs , for bleare eyes , to make seeds to grow well , of images made of wax , to be rid of a witch to hang her up ; notable authorities against waxen images ; a story bewraying the knavery of waxen images . . a charme teaching how to hurt whom yon list with images of wax , &c. ibid. chap. xvii . sundry spirits of charmes tending to divers purposes , and first , certain charmes to make taciturnity in tortures . . country charmes against these and all other witchcrafts , in the saying also whereof witches are vexed , ibid. a charme for the choine cough . for conporal or spiritual rest . charmes to find cut a thiefe . . another way to find out a thiefe that hath stoln any thing from you , . to put out the thieves eye . another way to find out a thief ibid. a charme to find out or spoil a thief ibid. s. adelberts curse or charme against thieves . another inchantment page . . chap. xviii . a charme or experiment to finde out a witch . . to spoil a thief , a witch , or any other enemy , and to be delivered from the evill , ibid. a notable charme or medicine to pull out an arrow-head , or any such thing that sticketh in the flesh or bones , and cannot otherwise be had out . . charmes against a quotidian ague . ibid. for all manner of agues intermittent . periapts , characters , &c. for agues , and to cure all diseases , and to deliver from all evil . ibid. more charms for agues . . for a bloody flux , or rather an issue of blted . cures commenced and finished by witchcraft . another witchcraft or knavery , practised by the same surgeon . . another experiment for one bewitched . otherwise , a knack to know whether you be bewitched , or no , page . . chap. xix . that one witchcraft may lawfully meet with another ibid. chap. xx. who are priviledged from witches , what bodies are aptest to be bewitched , or to be witches , why women are rather witches than men , and what they are ibid. chap. xxi . what miracles witchmongers report to have been done by witches words &c. contradictions of witchmongers among themselves how beasts are cured hereby , of bewitched butter , a charme against witches , and a counter charm , the effect of charmes and words proved by l. varius to be wonderful . . a charme to find her that bewitched your kine . . another , for all that have bewitched any kind of cattel . ibid. a special charme to preserve all cattel from witchcraft . page . . chap. xxii . lawful charmes , rather medicinable cures for diseased cattel . the charme of charmes , and the power thereof , ibid. the charme of charmes . otherwise page . . chap. xxiii . a confutation of the force and vertue falsly ascribed to charmes and amulets , by the authorities of ancient writers , both divines and physitians . ibid. book . xiii . chap. i. the signification of the hebrew word hartumin , where it is found written in the scriptures , and how it is diversly translated : whereby the objection of pharaohs magitians is afterwards answered in this book ; also of natural magick not evill in it selfe page . . chap. ii. how the philosophers in times past travelled for the knowledge of natural magick , of solomons knowledge therein , who is to be called a natural magician , a distinction thereof , and why it is condemned for witchcraft . page . . chap. iii. vvhat secrets do lie hidden , and what is taught in natural magick , how gods glory is magnified therein , and that it is nothing but the work of nature . page . . chap. iv. vvhat strange things are brought to pass by natural magick ibid. chap. v. the incredible operation of waters , both standing and running ; of wels , lakes , rivers , and of their wonderful effects page . . chap. vi. the vertues and qualities of sundry precious stones ; of cosening lapidaries , &c. page . . chap. vii . vvhence the precious stones receive their operations , how curious magitians use them and of their seales . page . chap. viii . the sympathy and antipathy of natural and elementary bodies declared by divers examples of beasts , birds , plants , &c. page . . chap. ix . the former matter proved by many examples of the living and the dead . page . chap. x. the bewitching venome contained in the body of an harlot , how her eye , her tongue , her beauty and behaviour bewitcheth some men : of bones and hornes yielding great vertue . page . chap. xi . two notorius wonders , and yet not marvelled at . page . chap. xii . of illusions , confederacies , and legierdemain , and how they may be well or ill used . ibid. chap. xiii . of private confederacy , and of brandons pigeon . page . chap. xiv . of publick confederacy , and whereof it consisteth . page . chap. xv. how men have been abused with words of equivocation , with sundry examples thereof . ibid. chap. xvi . how some are abused with natural magick , and sundry examples thereof when illusions is added thereunto ; of jacobs pied sheep , and of a black moore . page . chap. xvii . the opinion of witchmongers , that divels can create bodies , and of pharaohs magicians . ibid. chap. xviii . how to produce or make monsters by art of magick , and why pharaohs magicians could not make lice . page . chap. xix . that great matters may be wrought by this art , when princes esteem and maintain it : of divers wonderful experiments , and of strange conclusions in glasses ; of the art perspective , &c. page . chap. xx. a comparison betwixt pharaohs magicians and our witches , and how their cunning consisted in juggling knacks . page . chap. xxi . that the serpents and frogs were truly presented , and the water poisoned indeed by jannes and jambres ; of false prophets , and of their miracles ; of balaam asse . page . chap. xxii . the art of juggling discovered , and in what points it doth principally consist . page . chap. xxiii . of the ball , and the manner of legeir-demain therewith , also notable feats with one or divers balls . to make a little ball swell in your hand till it be very great . ibid. to consume ( or rather to convey ) one or many bals into nothing . how to rap a wag upon the knuckles . ibid. chap. xxiv . of conveyance of money . ibid. to convey money out of one of your hands into the other by legierdemain . ibid. to convert or transubstantiate money into counters , or counters into money . . to put one testor into one hand , and another into the other hand , with words to bring them together . ibid. to put one testor into a strangers hand , and another into your own , and to convey both into the strangers hand with words . ibid. how to do the same or the like feat otherwise . ibid. to throw a piece of money away , and to find it again where you list . ibid. with words to make a groat or a testor to leap out of a pot , or to run along upon a table . . to make a groat or a testor to sink through a table , and to vanish out of a handkercher very strongly , ibid. a notable trick to transform a counter to a groat . ibid. chap. xxv . an excellent feat to make a two-penny peece lye plain in the palme of your hand and to be passed from thence when you list . . to convey a testor out of ones hand that holdeth it fast . ibid. to throw a piece of money into a deep pond , and to fetch it again from whence you list . ibid. to convey one shilling being in one hand into another , holding your armes abroad like a rod. ibid. how to rap a wag on the knuckles . page . chap. xxvi . to transforme any one small thing into any other form by holding of paper . ibid. chap. xxvii . of cards , with good cautions how to avoid cosenage therein : special rules to convey and handle the cards , and the manner and order how to accomplish all difficult and strange things wrought by cards . ibid. how to deliver out four aces , and to convert them into four knaves . . how to tell one what card he seeth in the bottom , when the same card is shuffled into the stock . ibid. another way to do the same , having your self indeed never seen the card . . to tell one without confederacy what card he thinketh . ibid. chap. xxviii . how to tell what card any man thinketh ; how to convey the same into a kernel of a nut or cheristone , &c. and the same again into ones pocket ; how to make one draw the same or any card you list , and all under one device , ibid. chap. xxix . of fast or loose , how to knit a hard knot upon a handkercher , and to undo the same with words , . a notable feat of fast or loose , namely , to pull three bead-stones from off a cord , while you hold fast the ends thereof , without removing of your hand . ibid. chap. xxx . juggling knacks by confederacy , and how to know whether one cast cross or pile by the ringing . . to make a shoal of goslings draw a timber-log . ibid. to make a pot or any such thing standing fast on the cubboord , to fall down thence by vertue of words . ibid. to make one dance naked . ibid. to transform or alter the colour of ones cap , or hat. ibid. how to tell where a stolen horse is become . ibid. chap. xxxi . boxes to alter one grain into another , or to consume the grain or corn to nothing . . how to convey ( with words or charms ) the corn contained in one box into another . ibid. of another box to convert wheat into flower with words , &c. ibid. of divers petty juggling knacks . page . chap. xxxii . to burn a thred and to make it whole again with the ashes thereof , ibid. to cut a lace asunder in the midst , and to make it whole again , ibid. how to pull laces innumerable out of your mouth , of what colour or length you list , and never any thing seen to be therein . page . chap. xxxiii . how to make a book , wherein you shall shew every leaf therein to be white , black , blue , red , yellow , green , &c. ibid. chap. xxxiv . desperate or dangeroous juggling knacks , wherein the simple are made to think , that a silly juggler with words can hurt and help , kill and revive any creature at his pleasure : and first to kill any kind of pullen , & to give it life again . . to eat a knife , and fetch it out of any other place . ibid. to thrust a bodkin into your head without hurt . . to thrust a bodkin through your tongue , and a knife through your arm , a pitiful sight , without hurt or danger , ibid. to thrust a piece of lead into ones eye , and drive it about ( with a stick ) between the skin and flesh of the fore-head , until it be brought to the other eye , and there thrust out , ibid. to cut half your nose asunder , and to heal it again presently without any salve . ibid. to put a ring through your cheek . ibid. to cut off ones head , and to lay it in a platter , &c. which the juglers call the decollation of john baptist . . to thrust a dagger or bodkin into your guts very strangely , and to recover immediately . ibid. to draw a cord through your nose , mouth or hand , so sensible as it is wonderful to see . . the conclusion , wherein the reader is referred to certain patterns of instruments wherewith divers feats here specified are to be executed . ibid. book xiv . chap. i. of the art of alchymistry , of their words of art and devices to blear mens eyes , and to procure credit to their profession . page . chap. ii. the alchymisters drift ; the canons yeomans tale ; of alchymistical stones and waters . page . chap. iii. of a yeoman of the country cosened by an alchymist . page . chap. iv. a certain king abused by an alchymist ; and of the king's fool a pretty jest . page . chap. v. a notable story written by by erasmus of two alchymists ; also of longation and curtation . ibid. chap. vi. the opinion of divers learned men touching the folly of alchymistry . page . chap. vii . that vain and deceitful hope is a great cause why men are seduced by this alluring art , and that their labours therein are bootless , &c. page . chap. vii . a continuation of the former matter , with a conclusion of the same . ibid. book xv. chap. i. of magical circles , and the reason of their institution . page . chap. ii. how to raise up the ghost of one that hath hanged himself . page . chap. iii. how to raise up the three spirits , paymon , bathin , and barma ; and what wonderful things may be effected through their assistance . page . chap. iv. how to consecrate all manner of circles , fumigations , fires , magical garments , and utensils . page . chap. v. treating more practically of the consecration of circles , fires , garments and fumigations . page . chap. vi. how to raise and exorcise all sorts of spirits belonging to the airy region . page . chap. vii . how to obtain the familiarity of the genius , or good angel , and cause him to appear . page . chap. viii . a form of conjuring luridan the familiar , otherwise called belelah . page . chap. ix . how to conjure the spirit balkin the master of luridan . page . chap. x. the exposition of jidoni , and where it is found , whereby the whole art of conjuration is deciphered . page . chap. xi . an inventary of the names , shapes , powers , government , and effects of devils and spirits , of their several signiorities and degrees : a strange discourse worth the reading . ibid. chap. xii . the hours wherein principal devils may be bound ; to wit , raised and restrained from doing of hurt . page . chap. xiii . the form of adjuring or citing of the spirits aforesaid to arise and appear . ibid. chap. xiv . a confutation of the manifold vanities contained in the precedent chapters , specially of commanding of devils . page . chap. xv. the names of the planets , their characters , together with the twelve signs of the zodiack , their dispositions , aspects , and government , with other observations . . the twelve signs of the zodiack , their characters and denominations , &c ibid. their dispositions or inclinations . ibid. the disposition of the planets . ibid. the aspects of the planets . . how the day is divided or distinguished . ibid. the division of the day and the planetary regiment . ibid. the division of the night and the planetary regiment . ibid. chap. xvi . the characters of the angels of the seven days , with their names ; of figures , seals and periapts . page . chap. xvii . an experiment of the dead . page . chap. xviii . a licence for sybilla to go and come by at all times . page . chap. xix . to know of treasure hidden in the earth . ibid. this is the way to go invisible by th●se three sisters of fairies . ibid. chap. xx. an experiment of citrael , &c. angeli diei dominici . . the seven angels of the seven days , with the prayer called regina linguae . page . chap. xxi . how to inclose a spirit in a crystal-stone . ibid. a figure or type proportional , shewing what form must be observed and kept , in making the figure whereby the former secret of inclosing a spirit in crystal is to be accomplished , &c. page . chap. xxii . an experiment of the spirit bealphares . ibid. the two and twentieth psalm . . this psalm also following , being the fifty one psalm , must be said three times over , &c. ibid. chap. xxiii . to bind the spirit bealphares , and to lose him again . . a licence for the spirit to depart . . a type or figure of the circle for the master and his fellows to fit in , shewing how and after what fashion it should be made . page . chap. xxiv . the making of the holy water . ibid. to the water say also as followeth . ibid. then take the salt in thy hand , and say putting it into the water , making in the manner of a cross . . then sprinkle upon any thing , and say as followeth . ibid. chap. xxv . to make a spirit to appear in a crystal . ibid. chap. xxvi . an experiment of the dead . . now the pater noster , ave , and credo must be said , and then the prayer immediately following page . chap. xxvii . a bond to bind him to thee , and to thy n. as followeth . ibid. chap. xxviii . this bond following is to call him inso your crystal-stone , or glass , &c. . then being appeared , say these words following , ibid. a licence to depart . page . . chap. xxix . when to talk with spirits , and to have true answers to find out a thief . ibid. to speak with spirits . ibid. chap. xxx . a confutation of conjuration , especially of the raising , binding and dismissing of the devil ; of going invisible and other lewd practices . ibid. chap. xxxi . a comparison between popish exorcists and other conjurors ; a popish conjuration published by a great doctor of the romish church , his rules & cautions . page . chap. xxxii . a late experiment , or cosening conjuration practised at orleance by the franciscan fryers ; how it was detected , and the judgment against the authors of that comedy . page . chap. xxxiii . who may be conjurors in the romish church besides priests ; a ridiculous definition of superstition ; what words are to be used and not used in exorcisms ; rebaptism allowed ; it is lawful to conjure any thing ; differences between holy water and conjuration . page . chap. xxxiv . the seven reasons why some are not rid of the devil with all their popish conjurations ; why there were no conjurors in the primitive church ; and why the devil is not so soon cast out of the bewitched as of the possessed . page . chap. xxxv . other gross absurdities of witchmongers in this matter of conjurations . page . chap. xxxvi . certain conjurations taken out of the pontifical , and out of the missal . . a conjuration written in the mass book . fol. . ibid. oremus . ibid. chap. xxxvii . that popish priests leave nothing unconjured ; a form of exorcism for incense . page . chap. xxxviii . the rules and laws of popish exorcists and other conjurors all one , with a confutation of their whole power ; how st. martin conjured the devil . ibid. chap. xxxix . that it is a shame for papists to believe other conjurors doings , their own being of so little ; hippocrates his opinion herein . page . chap. xl. how conjurors have beguiled witches ; what books they carry about to procure credit to their art : wicked assertions against moses and joseph . ibid. chap. xli . all magical arts confuted by an argument concerning nero ; what cornelius agrippa and carolus gallus have left written thereof , and proved by experience . page . chap. xlii . of solomon's conjurations , and of the opinion conceived of his cunning and practice therein . page . chap. xliii . lessons read in all churches , where the pope hath authority , on st. margaret's day ; translated into english word for word . page . chap. xliv . a delicate story of a lumbard , who by st. margaret's example , would needs fight with a real devil . ibid. chap. xlv . the story of st. margaret proved to be both ridiculous and impious in every point . page . chap. xlvi . a pleasant miracle wrought by a popish priest . page . chap. xlvii . the former miracle confuted , with a strange story of st. lucy . page . chap. xlviii . of visions , noises , apparitions , and imagined sounds , and of other illusions ; of wandering souls , with a confutation thereof . ibid. chap. xlix . cardanus opinion of strange noises ; how counterfeit visions grow to be credited ; of popish appearances ; of pope boniface . page . chap. l. of the noise or sound of eccho , of one that narrowly escaped downing thereby , &c. page . chap. li. of theurgie , with a confutation thereof : a letter sent to me concerning these matters . ibid. the copy of a letter sent unto me r. s. by t.e. master of art , and practiser both of physick , and also in times past , of certain vain sciences , now condemned to die for the same : wherein he openeth the truth touching those deceits . page . book xvi . chap i. a conclusion , in manner of an epilog , repeating mary of the former absurdities of witchmongers conceits ; confutations thereof ; and of the authority of james sprenger , and henry institor inquisitors and compilers of m. mal. page . chap ii. by what means the common people have been made believe in the miraculous works of witches ; a definition of witchcraft , and a description thereof . page . chap. iii. reasons to prove that words and characters are but bables , and that witches cannot do such things as the multitude supposeth they can ; their greatest wonders proved trifles ; of a young gentleman cosened . ibid. chap iv. of one that was so bewitched , that he could read no scriptures but canonical ; of a devil that could speak no latin ; a proof that witchcraft is flat cosenage . page . chap v. of the divination by the sive and sheeres , and by the book and key ; hemingius his opinion thereof confuted ; a bable to know what is a clock ; of certain juggling knacks ; manifold reasons for the overthrow of witches and conjurors , and their cosenages ; of the devils transformations ; of ferrum candens . ibid. chap. vi. how the devil preached good doctrine in the shape of a priest ; how he was discovered ; and that it is a shame ( after confutation of the greater witchcrafts ) for any man to give credit to the lesser points thereof . page . chap. vii . a conclusion against witchcraft , in manner and form of an introduction . page . chap. viii . of natural witchcraft or fascination . ibid. chap. ix . of inchanting or bewitching eyes . page . chap. x. of natural witchcraft for love , &c. page . finis . a discourse concerning the nature and substance of devils and spirits . in two books . the first , by reginal scott esq the second , added in this third impression , as succedaneous to the first , and conducing to the compleating of the whole work. london ; printed in the year m.dc.lxv . a discourse concerning devils and spirits . book i. chap. i. the philosophers opinions concerning devils and spirits ; their manner of reasoning thereupon , and the same confuted . there is no question nor theme ( saith hierome cardane ) so difficult to deal in , nor so noble an argument to dispute upon , as this of devils and spirits ; for that being confessed or doubted of , the eternity of the soul is either affirmed or denyed . the heathen philosophers reason hereof amongst themselves in this sort . first , they that maintain the perpetuity of the soul , say , that if the soul died with the body ; to what end should men take pains either to live well or die well , when no reward for vertue , nor panishment for vice insueth after this life , the which otherwise they might spend in ease and security ? the other sort say , that vertue and honesty is to be persued , non spe praemii , sed virtutis amore , that is , not for hope of reward , but for love of vertue . if the soul live ever ( say the other ) the least portion of life is here : and therefore we that maintain the perpetuity of the soul , may be of the better comfort and courage , to sustain with more constancy the loss of children , yea and the loss of life it self : whereas if the soul were mortal , all our hope and felicity were to be placed in this life , which many atheists ( i warrant you ) at this day do . but both the one and the other missed the cushion . for , to do any thing without christ , is to weary our selves in vain ; sith in him only corruptions are purged . and therefore the folly of the gentiles that place summum bonum in the felicity of the body , or in the happiness or pleasures of the mind , is not only to be derided , but also abhorred . for , both our bodies and mindes are intermedled with most miserable calamities : and therefore therein cannot consist perfect felicity . but in the word of god is exhibited and offered unto us that hope which is most certain , absolute , sound and sincere , not to be answered or denyed by the judgment of philosophers themselves : for they that preferr temperance before all other things as summum bonum , must needs see it to be a witness of their natural calamity , corruption and wickedness ; and that it serveth for nothing , but to restrain the dissoluteness , which hath place in their mindes infected with vices ; which are to be bridled with such corrections ; yea and the best of them all faileth in some point of modesty . wherefore serveth our philosophers prudence , but to provide for their own folly and misery ; whereby they might else be utterly overthrown ? and if their nature were not intangled in errors , they should have no need of such circumspection . the justice whereof they speak , serveth but to keep them from ravine , theft , and violence : and yet none of them all are so just , but that the very best and uprightest of them fall into great infirmities , both doing and suffering much wrong and injury . and what is their fortitude but to arm them to indure misery , grief , danger , and death it self ? but what happiness or goodness is to be reposed in that life , which must be waited upon with such calamities , and finally must have the help of death to finish it ? i say , if it be so miserable , why do they place summum bonum therein ? s. paul to the romans sheweth that it cannot be that we should attain to justice , through the moral and natural actions and duties of this life : because that never the jews nor the gentiles could e●press so much in their lives , as the very law of nature or of moses required . and therefore he that worketh without christ , doth as he that reckoneth without his host . chap. ii. mine own opinion concerning this argument , to the disproof of some writers hereupon . i for my part do also think this argument , about the nature and substance of devils and spirits , to be so difficult , as i am perswaded that no one author hath in any certain or perfect sort hitherto written thereof . in which respect i can neither allow the ungodly and prophane sects and doctrines of the sadduces and peripateticks , who deny that there are any devils or spirits at last ; nor the fond and superstitious treatises of plato , proclus , plotinus , porphyrie ; or yet the vain and absurd opinions of psellus , nider , sprenger , cumanus , bodin , michael , andreas , janus , matchaeus , laurentius ananias , jambilchus , who with many others write so ridiculously in these matters , as if they were babes frayed with bugges : some affirming , that the souls of the dead become spirits , the good to be angels , the bad to be devils : some , that spirits or devils are only in this life ; some , that they are men : some , that they are women ; some , that devils are of such gender as they list themselves : some , that they had no beginning , nor shall have ending , as the manichees maintain : some , that they are mortal and die , as plutarch affirmeth of pan : some , that they have no bodies at all , but receive bodies , according to their phantasies and imaginations : some , that their bodies are given unto them : some , that they make themselves . some say , they are wind : some , that they are the breath of living creatures ; some , that one of them begat another : some , that they were created of the least part of the mass , whereof the earth was made : and some , that they are substances between god and man , and that of them some are terrestrial , some celestial , some watery , some airy , some firy , some starry , and some of each and every part of the elements , and that they know our thoughts , and carry our good works and prayers to god , and return his benefits back unto us , and that they are to be worshipped , wherein they meet and agree jump with the papists ; as if you read the notes upon the second chapter to the colossians , in the seminaries testament printed at rhemes , you shall manifestly see , though as contrary to the word of god as black to white , as appeareth in the apocalypse , where the angel expresly forbad john to worship him . again , some say , that they are mean betwixt terrestrial and celestial bodies , communicating part of each nature ; and that although they be eternal , yet that they are moved with affections : and as there are birds in the air , fishes in the water , and worms in the earth ; so in the fourth element , which is the fire , is the habitation of spirits and devils . and lest we should think them idle , they say , they have charge over men , and government in all countries and nations . some say , that they are only imaginations in the mind of man. tertullian saith , they are birds , and fly faster then any fowl of the air . some say , that devils are not , but when they are sent ; and therefore are called evil angels . some think , that the devil sendeth his angels alroad , and he himself maketh his continual abode in hell , his mansion place . chap. iii. the opinion of psellus touching spirits ; of their several orders ; and a confutation of his errors therein . psellus being of authority in the church of rome , and not impugnable by any catholick , being also instructed in these supernatural or rather diabolical matters by a monk called marcus , who had been familiarly conversant a long time , as he said , with a certain devil , reporteth upon the same devils own word , which must needs understand best the state of this question ; that the bodies of angels and devils consist not now of all one element , though perhaps it were otherwise before the fall of lucifer ; and , that the bodies of spirits and devils can feel and be felt , do hurt and be hurt : in so much as they lament when they are striken ; and being put to the fire are burnt , and yet that they themselves burn continually , in such sort as they leave ashes behind them in places where they have been ; as manifest tryal thereof hath been ( if he say truly ) in the borders of italy . he also saith upon like credit and assurance ; that devils and spirits do avoid and shed from out of their bodies , such seed or nature , as whereby certain vermin are ingendered , and that they are nourished with food , as we are , saving that they receive it not into their mouths , but suck it it up into their bodies , in such sort as sponges soke up waser . also he saith , they have names , shapes , and dwelling places , as indeed they have , though not in temporal and corporal sort . furthermore , he saith , that there are six principal kind of devils , which are not only corporal , but temporal and worldly . the first sort consist of fire , wandering in the region neer to the moon , but have no power to go into the moon . the second sort consisting of air , have their habitation more low and neer unto us : these ( saith he ) are proud and great boasters , very wise and deceitful , and when they come down are seen with streams of fire at their tail . he saith , that these are commonly conjured up to make images laugh , and lamps burn of their own accord ; and that in assyria they use much to prophesie in a bason of water . which kind of incantation is usual among our conjurors : but it is here commonly performed in a pitcher or pot of water ; or else in a vial of glass filled with water , wherein they say at the first a little sound is heard without a voyce , which is a token of the devils coming . anon the water seemeth to be troubled , and then there are heard small voyces , wherewith they give their answers , speaking so softly as no man can well hear them : because ( saith cardan ) they would not be argued or rebuked of lyes . but this i have elsewhere more largely described and confuted . the third sort of devils are earthly ; the fourth , watery , or of the sea. the fift , under the earth . the sixt sort are lucifugi , that is , such as delight in darkness , and are scant indued with sense , and so dull , as they can scarse be moved with charms or conjurations . the same man saith , that some devils are worse than other , but yet that they all hate god , and are enemies to man. but the worser moity of devils are aquei , subterranei , and lucifugi ; that is , watery , under the earth , and shunners of light : because ( saith he ) these hurt not the souls of men , but destroy mens bodies like mad and ravening beasts , molesting both inward and outward parts thereof . aquei are they that raise tempests , and drown seafaring men , and do all other mischiefs on the water . subterranei and lucifugi enter into the bowels of men , and torment them that they poss●ss with the phrinsie , and the falling evill . they also assault them that are miners or pioners , which use to work in deep and dark holes under the earth . such devils as are earthy and airy , he saith , enter by subtilty into the minds of men , to deceive them , provoking men to absurd and unlawful affections . but herein his philosophy is very unprobable ; for if the divel be earthy , he must needs be palpable ; if he palpable , he be must needs kill them into whose bodies he entereth . item , if he be of earth created , then must he also be visible and untransformable in that point : for gods creation cannot be annihilated by the creature . so as though it were granted , that they might add to their substance matter and form , &c. yet it is most certain , that they cannot diminish or alter the substance whereof they consist , as not to be ( when they list ) spiritual , or to relinquish and leave earth , water , fire , air , or this and that element whereof they are created . but howsoever they imagine of water , air , or fire , i am sure earth must alwayes be visible and palpable , yea , and air must alwayes be invisible , and fire must be hot , and water must be moist . and of these three latter bodies , specially of water and air , no form nor shape can be exhibited to mortal eyes naturally , or by the power of any creature . chap. iv. more absurd assertions of psellus and such others , concerning the actions and passions of spirits ; his definition of them , and of his experience therein . moreover the same author saith , that spirits whisper in our minds , and yet not speaking so lowd , as our ears may hear them : but in such sort as our souls speak altogether when they are dissolved ; making an example by lowd speaking afar off , and a comparison of soft whispering neer at hand , so as the devil entreth so neer to the mind as the ear need not hear him ; and that every part of a devil or spirit seeth , heareth , and speaketh , &c. but herein i will believe paul better then psellus , or his monk , or the monks devil : for paul saith , if the whole body were an eye , where were hearing ? if the whole body were hearing , where were smelling , &c. whereby you may see what accord is betwixt gods word and witchmongers . the papists proceed in this matter , and say , that these spirits use great knavery and unspeakable bawdery in the breach and middle parts of man and woman , by tickling , and by other lecherous devices ; so that they fall jump in judgment and opinion , though very erroneously , with the foresaid psellus , of whose doctrine also this is a parcel , to wit , that these devils hurt not cattel for the hate they bear unto them , but for love of their natural and temperate heat and moisture , being brought up in deep , dry and cold places . marry they hate the heat of the sun and the fire , because that kind of heat dryeth too fast . they throw down stones upon men , but the blows thereof do no harm to them whom they hit ; because they are not cast with any force ; for saith he , the devils have little and small strength , so as the stones do nothing but fray and terrifie men , as scare-crows do birds out of the corn-fields . but when these devils enter into the pores , then do they raise wonderful tumults in the body and mind of man. and if it be a subterrene devil , it doth writhe and bow the possessed ; and speaketh by him , using the spirit of the patient as his instrument . but he saith , that when lucifugus poss●ss●th a man , he maketh him dumb , and as it were dead : and these be they that are cast out ( saith he ) only by f●sting and prayer . the same psellus , with his mates bodin and the penners of m. mal. and others , do find fault with the physitians that affirm such infirmities to be curable with diet , and not by inchantments ; saying , that physitians do only attend upon the body , and that which is perceiveable by outward sense ; and that as touching this kind of divine philosophy , they have no skill at all : and to make d●vels and spirits seem yet more corporal and terrene , he saith , that certain devils are belonging to certain countries , and speak the language of the same countries , and none other ; some the assyrian , some the chaldaean , and some the persian tongue , and that they feel stripes , and fear hurt , and specially the dint of the sword ( in which respect conjurors have swords with them in their circles , to terrifie them ) and that they change shapes , even as sodainly as men do change colour with blushing , fear , anger , and other moods of the mind . he saith further , that there be brute beasts among them , and yet devils , and subject to any kind of death ; insomuch as they are so foolish , as they may be compared to flies , fleas , and worms , who have no respect to any thing but their food , not regarding or remembring the whole from out of whence they came last . marry devils compounded of earth , cannot often transform themselves , but abide in some one shape , such as they best like , and most delight in ; to wit , in the shape of birds or women ; and therefore the greeks call them neidas , nereidas , and dreidas , in the feminine gender ; which dreidae , inhabited , ( as some write ) the islands beside scotland , called druidae , which by that means had their denomination and name . other devils that dwell in dryer places transform themselves into the masculine kind . finally , psellus saith , they know our thoughts , and can prophesie of things to come . his definition is , that they are perpetual mindes in a passible body . to verifie these toyes he saith , that he himself saw in a certain night a man brought up by aletus lybius into a mountain , and that he took an hearb , and spat thrice into his mouth , and anointed his eyes with a certain ointment , so as thereby he saw great troops of devils , and perceived a crow to flie into his mouth ; and since that hour he could prophesie at all times , saving on good-friday , and easter-sunday . if the end of this tale were true , it might not only have satisfied the greek - church , in keeping the day of easter , together with the church of rome ; but might also have made the pope ( that now is ) content with our christmas and easter-day , and not to have gathered the minutes together , and reformed it so , as to shew how falsly he and his predecessors ( whom they say could not err ) hath observed it hitherto . and truly this , and the dancing of the sun on easter-day morning , sufficiently or rather miraculously prove that computation , which the pope now beginneth to doubt of , and to call in question . chap. v. the opinion of fascius cardanus touching spirits , and of his familiar devil . fascius cardanus had ( as he himself and his son hierome cardanus report ) a familiar devil , consisting of the fiery element , who , so long as he used conjuration , did give true answers to all his demands ; but when he burned up his book of conjurations , though he resorted still unto him , yet did he make false answers continually . he held him bound twenty and eight years , and loose five years . and during the time that he was bound , he told him that there were many devils or spirits . he came not always alone , but sometimes some of his fellows with him . he rather agreed with psellus then with plato : for he said they were begotten , born , died , and lived long ; but how long they told him not : howbeit , as he might conjecture by the devils face , who was years old , and yet appeared very young , he thought they lived two or three hundred years ; and they said that their souls and ours also died with their bodies . they had schools and universities among them : but he conceived not that any were so dull headed , as psellus maketh them . but they are very quick in credit , that beleive such fables , which indeed is the ground-work of witchcraft and conjuration . but these histories are so gross and palpable , that i might be thought as wise in going about to confute them , as to answer the stories of fryer rush , adam bell , or the golden legend . chap. vi. the opinion of plato concerning spirits , devils and angels ; what sacrifices they like best , what they fear ; and of socrates his familiar devil . plato and his followers hold , that good spirits appear in their own likeness ; but that evil spirits appear and shew themselves in the form of other bodies ; and that one devil reigneth over the rest , as a prince doth in every perfect common-wealth overmen . item , they obtain their purposes and desires , only by intreaty of men and women ; because in nature they are their inferiors , and use authority over men none otherwise than priests by vertue of their function , and because of religion , wherein ( they say ) they execute the office of god. sometimes , they say , that the fiery spirits or supreme substances enter into the purity of the mind , and so obtain their purpose ; sometimes otherwise , to wit , by vertue of holy charms , and even as a poor man obtaineth for gods sake any thing at a princes hand as it were by importunateness . the other sort of devils and defiled souls are so conversant on earth , as that they do much hurt unto earthly bodies , specially in leachery . gods and angels ( say they ) because they want all material and gross substance , desire most the pure sacrifice of the mind . the grosser and more terrestrial spirits desire the grosser sacrifices , as beasts and cattel . they in the middle or mean region delight to have frankincense , and such mean stuffe offered unto them , and therefore ( say they ) it is necessary to sacrifice unto them all manner of things , so the same be slain , and dye not of their own accord ; for such they abhor . some say , that spirits fear wonderfully vain threats , and thereupon will depart ; as if you tell them that you will cut the heavens in pieces , or reveal their secrets , or complain of them to the gods ; or say that you will do any impossibility , or such things as they cannot understand , they are so timerous as they will presently be gone : and that is thought the best way to be rid of them . but these be most commonly of that sort or company , which are called principatus , being of all other the most easie to be conjured . they say socrates had a familiar devil : which plato relyeth much upon , using none other argument to prove that there are such spirits ; but because socrates ( that would not lye ) said so ; and partly because that devil did ever disswade and prohibit , not only in socrates his own cases , but sometimes in his friends behalf ; who ( if they had been ruled ) might through his admonition have saved their lives . his disciples gathered that his devil was saturnal , and a principal fiery devil ; and that he , and all such as do naturally know their devils , are only such as are called daemonii viri , otherwise coseners . item , they say , that fiery spirits urge men to contemplation , the airy to business , the watery to lust ; and among these there are some that are martial , which give fortitude ; some are jovial , giving wisdom ; some saturnal , always using disswasion and dehorting . item , some are born with us , and remain with us all our life ; some are meer strangers , who are nothing else but the souls of men departed this life , &c. chap. vii . plato's nine orders of spirits and angels ; dionysius his division thereof not much differing from the same ; all disproved by learned divines . plato proposeth or setteth forth nine several orders of spirits , besides the spirits and souls of men . the first spirit is god that commandeth all the residue ; the second are those that are called ideae , which gave all things to all men ; the third are souls of heavenly bodies which are mortal ; the fourth are angels ; the fift archangels ; the sixt are devils , who are ministers to infernal powers , as angels are to supernal ; the seventh are half gods ; the eighth are principalities ; the ninth are princes . from which division dionysius doth not much swerve , saving that he dealeth ( as he saith ) only with good spirits , whom he likewise divideth into nine parts or offices . the first he calleth seraphim , the second cherubim , the third thrones , the fourth dominations , the fift vertues , the sixt powers , the seventh principalites , the eighth archangels , the ninth and inferiour sort he calleth angels . howbeit , some of these ( in my thinking ) are evil spirits ; or else paul gave us evil counsel , when he willed us , to fight against principalities , and powers , and all spiritual wickedness . but dionysius in that place goeth further , impropriating to every countrey , and almost to every person of any accompt , a peculiar angel ; as to jewry he assigneth michael ; to adam , razael ; to abraham zekiel ; to isaac , raphael , to jacob , peliel ; to moses , metraton , &c. but in these discourses , he either followed his own imaginations and conceits , or else the corruptions of that age . nevertheless , i had rarher confute him by mr. calvin , and my kinsman m. deering , than by my self , or mine own words . for mr. calvin saith , that dionysius , herein speaketh not as by hearsay , but as though he had slipped down from heaven , and told of things which he had seen . and yet ( saith he ) paul was wrapt up into the third heaven , and reporteth no such matters . but if you read mr. deering upon the first chapter to the hebrews , you shall see this matter notably handled ; where he saith , that whensoever archangel is mentioned in the scriptures , it signifieth our saviour christ , and no creature . and certain it is that christ himself was called an angel. the names also of angels , as michael , gabriel , &c. are given to them ( saith calvin ) according to the capacity of our weakness . but because the decision of this is neither within the compass of mans capacity , nor yet of his knowledge , i will proceed no further to discuss the same , but to shew the absurd opinions of papists and witchmongers on the one side , and the most sober and probable collections of the contrary-minded on the other side . chap. viii . the commencement of devils fondly gathered out of the . of isaiah ; of lucifer and of his fall ; the cabalists , the thalmudists and schoolmens opinions of the creation of angels . the witchmongers , which are most commonly bastard divines , do fondly gather and falsly conceive the commencement of devils out of the . of isaiah , where they suppose lucifer is cited , as the name of an angel ; who on a time being desirous to be cheekmate with god himself , would needs ( when god was gone a little aside ) be sitting down or rather pirking up in gods own principal and cathedral chair ; and that therefore god cast him and all his confederates out of heaven : so as some fell down from thence to the bottom of the earth ; some having descended but into the middle region , and the tail of them having not yet passed through the highet region , stayed even then and there , when god said , ho. but god knoweth there is no such thing meant nor mentioned in that place : for there is only fore-shewed the deposing and deprivation of king nebuchadnezzar , who exalting himself in pride ( as it were above the starrs ) esteemed his glory to surmount all others , as far as lucifer the bright morning star shineth more gloriously than the other common stars , and was punished by exile , until such time as he had humbled himself ; and therefore metaphorically was called lucifer . but forsooth , because these great clerks would be thought methodical , and to have crept out at wisdoms bosome , who rather crawled out of follies breeches ; they take upon them to shew us , first , whereof these angels that fell from heaven were created ; to wit , of the left side of that massie mold ; whereof the world was compounded , the which ( say they ) was putredo terrae ; that is , the rottenness of the earth . cabalists with whom avicen seemeth to agree , say , that one of these begat another ; others say , they were made all at once : the greeks do write , that angels were created before the world : the latinists say , they were made the fourth day , when the stars were made : laurence ananias saith , they were made the first day , and could not be made the fourth day , bacause it is written ; quando facta sunt sidera , laudaverunt me angeli : when the stars were made , the angels praised me ; so as ( saith he ) they were made under the names of the heavens . there is also a great question among the schoolmen , whether more angels fell down with lucifer ; or remainnd in heaven with michael . many having a bad opinion of the angels honesties , affirm , that the greater part fell with lucifer ; but the better opinion is ( saith laurentius ananias ) that the most part remained . and of them that think so , some say , the tenth part were cast down , some , the ninth ; and some gather upon s. john , that the third part were only damned ; because it is written , that the dragon with his tail plucked down with him the third part of the stars . chap. ix . of the contention between the greek and latine church touching the fall of angels , the variance among papists themselves herein ; a conflict between michael and lucifer . there was also another contention between the greek church and the latine ; to wit , of what orders of angels they were that did fall with lucifer . our schoolmen say ; they were of all the nine orders of angels in lucifer 's conspiracy : but because the superior order was of the more noble constitution and excellent estate , and the inferior of a less worthy nature , the more part of the inferior orders fell as guilty and offenders with lucifer . some say , the devil himself was of the inferior order of angels ; and some , that he was of the highest order ; because it is written , in cherubim extentus & protegens posuite monte sancto dei , extended upon a cherubim and protecting , i have put thee in the holy mountain of god. and these say further ; that he was called the dragon , because of his excellent knowledge . finally these great doctors conclude , that the devil himself was of the order of seraphim , which is the highest , because it is written , quomodo enim mane oriebaris lucifer ? for when didst thou rise in the morning o lucifer ? they of this sect affirm , that cacodaemones were they that repelled against jove ; i mean they of plato his sect , himself also holding the same opinion . our schoolmen differ much in the cause of lucifers fall . for some say it was for speaking these words , ponam sedem meam in aquilone , & similis ero altissimo , i will put my seat in the north , and i will be like the most high. others say ; because he utterly refused felicity , and thought scorn thereof : others say , because he thought all his strength proceeded from himself , and not from god ; others say that it was , because he attempted to do that by himself , and his own ability , which he should have obtained by the gift of another ; others say , that his condemnation grew hereupon , for that he challenged the place of the messias ; others say , because he detracted the time to adore the majesty of god , as other angels did ; others say , because he utterly refused it . scotus and his disciples say that it was , because he rebelliously claimed equal omnipotency with god ; with whom lightly the thomists never agree . others say , it was for all these causes together , and many more ; so as hereupon ( saith laurentius ananias ) grew a wonderful conflict between michael and his good angels on the one side , and lucifer and his fiends on the other : so as , after a long and doubtful skirmish , michael overthrew lucifer , and turned him and his fellows out of the doores . chap. x. where the battel between michael and lucifer was fought ; how long it continued , and of their power : how fondly papists and infidels write of them ; and how reverently christians ought to think of them . now where this battel was fought , and how long it continued , there is as great contention among the schoolmen , as was betwixt michael and lucifer . the thomists say this battel was fought in the empyreal heaven , where the abode is of blessed spirits , and the place of pleasure and felicity . augustine and many others say , that the battel was fought in the highest region of the air ; others say , in the firmament ; others , in paradise . the thomists also say , it continued but one instant or prick of time ; for they tarryed but two instants in all , even from their creation to their expulsion . the scotists say , that between their production and their fall , there were just four instants . nevertheless , the greatest number of schoolmen affirm , that they continued only three instants ; because it stood with gods justice , to give them three warnings ; so as at the third warning lucifer fell down like lead ( for so are the words ) to the bottom of hell ; the rest were left in the air , to tempt man. the sadduces were as gross the other way ; for they said , that by angels was meant nothing else but the motions that god doth inspire in men , or the tokens of his power . he that readeth eusebius , shall see many more absurd opinions and asseverations of angels ; as how many thousand years they serve as angels , before they come to the promotion of archangels , &c. monsieur bodin , m. mal. and many other papists gather upon the seventh of daniel , that there are just ten millions of angels in heaven . many say , that angels are not by nature , but by office . finally , it were infinite to shew the absurd and curious collections hereabout . i for my part think with calvine , that angels are creatures of god ; though moses spake nothing of their creation , who only applyed himself to the capacity of the common people , reciting nothing but things seen . and i say further with him , that they are heavenly spirits , whose ministration and service god useth ; and in that respect are called angels . i say yet again with him , that it is very certain , that they have no shape at all ; for they are spirits , who never have any ; and finally , i say with him , that the scriptures for the capacity of our wit , doth not in vain paint out angels unto us with wings ; because we should conceive , that they are ready swiftly to succour us . and certainly all the sounder divines do conceive and give out , that both the names and also the number of angels are set down in the scripture by the holy-ghost , in terms to make us understand the greatness and the manner of their messages ; which ( i say ) are either expounded by the number of angels , or signified by their names . furthermore , the school doctors affirm , that four of the superior orders of angels never take any form or shape of bodies , neither are sent of any errand at any time . as for archangels , they are sent only about great and secret matters ; and angels are common hacknies about every trifle ; and that these can take what shape or body they list ; marry they never take the form of women and children . item , they say , that angels take most terrible shapes ; for gabriel appeared to mary , when he saluted her , facie rutilante , veste coruscante , ingressu mirabili , aspectu terribili , &c. that is , with a bright countenance , shining attire , wonderful gesture , and a dreadful visage , &c. but of apparitions i have spoken somewhat before , and will say more hereafter . it hath been long , and continueth yet a constant opinion , not only among papists , but among others also ; that every man hath assigned him , at the time of his nativity , a good angel and a bad . for the which there is no reason in nature , nor authority in scripture . for not one angel , but all the angels are said to rejoyce more at one convert , than of ninety and nine just . neither did one only angel convey lazarus into abraham's bosome . and therefore i conclude with calvin , that he which referreth to one angel , the care that god hath to every one of us , doth himself great wrong ; as may appear by so many fiery chariots shewed by elizaeus to his servant . but touching this mystery of angels , let us reverently think of them , and not curiously search into the nature of them , considering the vileness of our condition , in respect of the glory of their creation . and as for the foresaid fond imaginations and fables of lucifer , &c. they are such as are not only ridiculous , but also accomptable among those impious curiosities , and vain questions , which paul speaketh of : neither have they any title or letter in the scripture for the maintenance of their gross opinions in this behalf . chap. xi . whether they became devils , which being angels kept not their vocation , in jude and peter ; of the fond opinion of the rabbins touching spirits and bugs ; with a confutation thereof . we do read in jude , and find it confirmed in peter , that the angels kept not their first estate , but left their own habitation , and sinned , and ( as job saith ) committed folly ; and that god therefore did cast them down into hell , reserving them in everlasting chains under darkness , unto the judgment of the great day . but many divines say , that they find not anywhere , that god made devils of them , or that they became the princes of the world , or else of the air ; but rather prisoners . howbeit , divers doctors affirm , that this lucifer , notwithstanding his fall , hath greater power than any of the angels in heaven ; marry they say , that there be certain other devils of the inferior fort of angels , which were then thrust out for smaller faults , and therefore are tormented with little pains , besides eternal damnation ; and these ( say they ) can do little hurt . they affirm also , that they only use certain juggling knacks , delighting thereby to make men laugh , as they travel by the high wayes ; but other ( say they ) are much more churlish . for proof hereof they alledge the eighth of matthew , where he would none otherwise be satisfied but by exchange , from the annoying of one man , to the destruction of a whole herd of swine . the rabbins , and namely rabbi abraham writing upon the second of genesis , do say , that god made the fairies , bugs , incubus , robin good-fellow , and other familiar or domestical spirits and devils on the friday ; and being prevented with the evening of the sabbath , finished them not , but left them unperfect ; and therefore , that ever since they use to flie the holiness of the sabbath , seeking dark holes in mountains and woods , wherein they hide themselves till the end of the sabboth , and then come alroad to trouble and molest men . but as these opinions are ridiculous and fondly collected ; so if we have only respect to the bare word , or rather to the letter , where spirit or devils are spoken of in the scriptures , we shall run into as dangerous absurdities as these are . for some are so carnally minded , that a spirit is no sooner spoken of , but immediately they think of a black man with cloven feet , a pair of horns , a tail , claws , and eyes as broad as a bason , &c. but surely the devil were not so wise in his generation , as i take him to be , if he would terrifie men with such ugly shapes , though he could do it at his pleasure . for by that means men should have good occasion and opportunity to flie from him , and to run to god for succour ; as the manner is of all them that are terrified , though perchance they thought not upon god a long time before . but in truth we never have so much cause to be afraid of the devil , as when he flatteringly insinuateth himself into our hearts , to satisfie , please , and serve our humours , enticing us to prosecute our own appetites and pleasures , without any of these external terrours . i would weet of these men where they do find in the scriptures , that some devils be spiritual , and some corporal ; or how these earthy or watery devils enter into the mind of man. augustine saith , and divers others affirm , that satan or the devil while we feed , allureth us with gluttony ; he thrusteth lust into our generation ; and sloth into our exercise ; into our conversation , envie ; into our traffick , avarice ; into our correction , wrath ; into our government , pride ; he putteth into our hearts evil cogitations ; into our mouthes , lyes , &c. when we wake , he moveth us to evils works ; when we sleep , to evil and filthy dreams ; he provoketh the merry to loosness , and the sad to despair . chap. xii . that the devils assaults are spiritual and not temporal ; and how grossly some understand those parts of the scripture . upon that which hitherto hath been said , you see that the assaults of satan are spiritual , and not temporal ; in which respect st. paul wisheth us not to provide a corselet of steel to defend us from his claws ; but biddeth us , put on the whole armour of god , that we may be able to stand against the invasions of the devil . for we wrestle not against flesh and blood ; but against principalities , powers , and spiritual wickedness . and therefore st. peter adviseth us , to be sober and watch ; for the devil goeth about like a roaring lion , seeking whom he may devour . he meaneth not with carnal teeth ; for it followeth thus , whom resist ye stedfast in the faith . and again st. peter saith , that which is spiritual , only discerneth spiritual things ; for no carnal man can discern the things of the spirit ; why then should we think that a devil , which is a spirit , can be known , or made tame and familiar unto a natural man ; or contrary to nature , can be by a witch made corporal , being by god ordained to a spiritual proportion ? the cause of this gross conceipt is , that we hearken more diligently to old wives , and rather give credit to their fables , than to the word of god ; imagining by the tales they tell us , that the devil is such a bulbegger , as i have before described . for whatsoever is proposed in scripture to us by parable , or spoken figuratively or significatively , or framed to our gross capacities , &c. is by them so considered and expounded , as though the bare letter , or rather their gross imaginations thereupon were to be preferred before the true sense and meaning of the word . for i dare say , that when these blockheads read jothams parable in the ninth of judges to the men of sichem , to wit , that , the trees went out to anoint a king over them , saying to the olive-tree , reign thou over us ; who answered and said , should i leave my fatness ? &c. they imagine that the wooden trees walked , and spake with a mans voyce : or else , that some spirit entred into the trees , and answered as is imagined they did in the idols and oracles of apollo , and such like ; who indeed have eyes , and see not ; ears and hear not ; mouths , and speak not , &c. chap. xiii . the equivocation of this word spirit ; how diversly it is taken in the scriptures , where ( by the way ) is taught that the scripture is not alwayes literally to be interpreted , nor yet allegorically to be understood . such as search with the the spirit of wisdom and understanding , shall find , that spirits , as well good as bad , are in the scriptures diversly taken : yea they shall well perceive , that the devil is no horned beast . for a sometimes in the scriptures , spirits and devils are taken for infirmities of the body : b sometimes for the vices of the mind ; sometimes also for the gifts of tither of them . c sometimes a man is called a devil , as judas in the sixt of john , and peter in the . of matthew . d sometimes a spirit is put for the gospel ; sometimes for the mind or soul of man ; sometimes e for the wil of man , his mind and councel ; sometimes f for teachers and prophets ; sometimes g for zeal towards god ; sometimes h for joy in the holy ghost , &c. and to interpret unto us the nature and signification of spirits , we find these words written in the scripture ; to wit , i the spirit of the lord shall rest upon him ; the spirit of counsel and strength ; the spirit of wisdom and understanding ; the spirit of knowledg and the fear of the lord. again , k i will pour out my spirit upon the house of david , &c. the spirit of grace and compassion . again , l ye have not received the spirit of bondage , but the spirit of adoption . and therefore st. paul saith , m to one is given , by the spirit , the word of wisdom ; to another , the word of knowledge by the same spirit , to another , the gift of healing ; to another , the gift of faith by the same spirit ; to another ; the gift of prophesie ; to another , the operation of great works : to another , the discerning of spirits ; to another , the diversity of tongues ; to another , the interpretation of tongues : and all these things worketh one and the self-same spirit : thus far the words of st. paul. and finally isaiah saith , n that , the lord mingled among them the spirit of errour . and in another place . o the lord hath covered you with a spirit of slumber . as for the spirits of divination spoken of p in the scripture , they are such as was in the woman of endor , the philippian woman , the wench of westwell , and the holy maid of kent ; who were indued with spirits or gifts of divination , whereby they could make shift to gain money , and abuse the people by sleights and crafty inventions . but these are possessed of borrowed spirits , as it written q in the book of wisdom ; and spirits of meer cosenage and deceipt , as i have sufficiently proved elsewhere . i deny not therefore that there are spirits and devils , of such substance as it hath pleased god to create them . but in what place soever it be found or read in the scriptures ; a spirit or devil is to be understood spiritually , and is neither a corporal nor a visible thing : where it is written , r that god sent an evil spirit between abimelech , and the men of sichem , we are to understand , that he sent the spirit of hatred , and not a bulbegger . also where it is said , ſ if the spirit of jealousie come upon him : it is as much as to say , if he he be moved with a jealous mind : and not that a corporal devil assaulteth him . it is said in the gospel ; t there was a woman which had a spirit of infirmity eighteen years , who was bowed together , &c. whom christ by laying his hand upon her , delivered of her disease . whereby it is to be seen , that although it be said , that satan had bound her , &c. yet that it was a sickness or disease of body that troubled her ; for christ's own words expound it . neither is there any word of witchcraft mentioned , which some say was the cause thereof . there were u seven devils cast out of mary magdalen . which is not so grossly understood by the learned , as that there were in her just seven corporal devils , such as i described before elsewhere ; but that by the number of seven devils , a great multitude , and an uncertain number of vices is signified ; which figure is usual in divers places of the scripture . and this interpretation is more agreeable with x gods word then the papistical paraphrase , which is , that christ under the name of the seven devils , recounteth the seven deadly sins only . others allow neither of these expositions ; because they suppose that the efficacy of christs miracle should this way be confounded ; as though it were not as difficult a matter , with a touch , to make a good christian of a vicious person ; as with a word to cure the ague , or any other disease of a sick body . i think not but any of both these cures may be wrought by means , in process of time , without miracle ; the one by the preacher , the other by the physitian . but i say that christs work in both was apparently miraculous ; for , y with power and authority , even with a touch of his finger , and a word of his mouth , he made the blind to see , the halt to go , the lepers clean , the deaf to hear , the dead to rise again , and the poor to receive the gospel ; out of whom ( i say ) he cast devils , and miraculously conformed them to become good christians , which before were dissolute livers ; to whom he said , z go your wayes and sin no more . chap. xiv . that it pleased god to manifest the power of his son , and not of witches by miracles . jesus christ , to manifest his divine power , rebuked the winds , and they ceased ; and the waves of water , and it was calm ; which if neither our divines nor physitians can do , much less our conjurors , and least of all our old witches can bring any such thing to pass . but it pleased god to manifest the power of christ jesus by such miraculous and extraordinary means , providing , and as it were , preparing diseases , that none otherwise could be cured , that his sons glory , and his peoples faith might the more plainly appear ; as namely , leprosie , lunacy , and blindness ; as it is apparent in the gospel , where it is said , that the man was not stricken with blindness for his own sins , not for any offence of his ancestors ; but that he was made blind , to the intent the works of god should be shewed upon him by the hands of jesus christ . but witches with their charms can cure ( as witchmongers affirm ) all these diseases mentioned in the scripture , and many other more ; as the gout , the toothach , &c. which we find not that ever christ cured . as touching those that are said in the gospel , to be possessed of spirits , it seemeth in many places that it is indifferent , or all one , to say , he is possessed with a devil ; or , he is lunatick or phrentick ; which disease in these dayes is said to proceed of melancholy . but if every one that now is lunatick , be possessed with a real devil ; then might it be thought , that devils are to be thrust out of men by medicines . but who saith in these times , with the woman of canaan , my daughter is vexed with a devil ; except it be presupposed , that she meant her daughter was troubled with some disease ? indeed we say , and say truly , to the wicked , the devil is in him : but we mean not thereby , that a real devil is gotten into his guts . and if it were so , i marvel in what shape this real devil , that possesseth them , remaineth . entreth he into the body in one shape , and into the mind in another ? if they grant him to be spiritual and invisible , i agree with them . some are of opinion , that the said woman of canaan meant indeed that her daughter was troubled with some disease ; because it is written in stead of that the devil was cast out , that her daughter was made whole , even the self same hour . according to that which is said in the . of matthew , there was brought unto christ one possessed of a devil , which was both blind and dumb , and he healed him ; so as , he that was blind and dumb , both spake and saw . but it was the man , and not the devil , that was healed , and made to speak and see . whereby ( i say ) it is gathered , that such as were diseased , as well as they that were lunatick , were said sometimes to be possessed of devils . chap. xv. of the possessed with devils . here i cannot omit to shew , how fondly divers writers , and namely , james sprenger , and henry institor do gather and note the cause , why the devil maketh choice to possess men at certain times of the moon ; which is ( say they ) in two respects : first , that they may defame so good a creature as the moon ; secondly , because the brain is the moistest part of the body . the devil therefore considereth the aptnest and conveniency thereof ( the * moon having dominion over all moist things ) so as they take advantage thereby , the better to bring their purposes to pass . and further they say , that devils being conjured and called up , appear and come sooner in some certain constellations , than in other some : thereby to induce men to think that there is some godhead in the starrs . but when saul was releived with the sound of the harp , they say , that the departure of the devil was by means of the sign of the cross imprinted in david 's veins : whereby we may see how absurd the imaginations and devices of men are , when they speak according to their own fancies , without warrant of the word of god. but methinks it is very absurd that josephus affirmeth ; to wit , that the devil should be thrust out of any man by vertue of a root . and as vain it is , that a●llanus writeth of the magical hearb cynospastus , otherwise called aglaphotis ; which is all one with solomon's root named baaros , as having force to drive out any devil from a man possessed . chap. xvi . that we being not throughly informed of the nature of devils and spirits , must satisfie our selves with that which is delivered us in the scriptures touching the same ; how this word devil is to be understood both in the singular and plural number ; of the spirit of god , and the spirit of the devil ; of tame spirits ; of ahab . the nature therefore and substance of devils and spirits , because in the scripture it is not so set down , as we may certainly know the same ; we ought to content and frame our selves faithfully to believe the words and sense there delivered unto us by the high spirit , which is the holy ghost , who is lord of all spirits ; alwayes considering , that evermore spirits are spoken of in scripture , as of things spiritual , though for the help of our capacities they are sometime more grossly and corporally expressed , either in parables or by metephors , than indeed they are . as for example ( and to omit the history of job , which elsewhere i handle ) it is written ; the lord said , who shall entice ahab , that he may fall at ramoth gilead ? &c. then came forth a spirit , and stood before the lord , and said ; i will go entice him . and the lord said , wherewith ? and he said ; i will go and be a lying spirit in the mouth of all his prophets . then he said ; go forth , thou shalt prevail , &c. this story is here set forth in this wise , to bear with our capacities , and specially with the capacity of that age , that could not otherwise conceive of spiritual things , than by such corporal demonstrations . and yet here is to be noted , that one spirit , and not many or divers , did possess all the false prophets at once . even as in another place , many thousand devils are said to possess one man ; & yet it is also said even in the self same place , that the same man was possessed only with one devil . for it is there said , that christ met a man which had a devil , and he commanded the foul spirit to come forth of the man , &c. but calvin saith , where satan or the devil is named in the singular number , thereby is meant that power of wickedness , that standeth against the kingdom of justice : and where many devils are named in the scriptures , we are thereby taught , that we must fight with an infinite multitude of enemies , lest despising the fewness of them , we should be more slack to enter into battel , and so fall into security and idleness . on the other side , it is as plainly set down in the scripture , that some are possessed with the spirit of god , as that the others are endued and bound with the spirit of the devil . yea sometimes we read , that one good spirit was put into a great number of persons ; and again , that divers spirits rested in and upon one man : and yet no real or corporal spirit meant . as for example ; the lord took of the spirit that was upon moses , and put it upon the seventy elders , and when the spirit rested upon them they prophesied . why should not this be as substantial and corporal a spirit , as that wherewith the maid in the acts of the apostles was possessed ? also elisha intreated elias , that when he departed , his spirit might be double upon him . we read also , that the spirit of the lord came upon a othniel , upon b gideon , c jeptha , d samson , e balaam , f saul , g david , h ezekiel , i zachary , k amasay ; yea it is written , that caleb had another spirit than all the israelites beside ; and in another place it is said , that l daniel had a more excellent spirit than any other . so as , though the spirits , as well good as bad , are said to be given by number and proportion ; yet the quality and not the quantity of them is alwayes thereby meant and presupposed . howbeit i must confess , that christ had the spirit of god without measure , as it is written in the m evangelist john. but where it is said that spirits can be made tame , and at commandment , i say to those gross conceivers of scripture with solomon , ( who as they falsly affirm , was of all others the greatest conjuror ) saith thus in express words ; no man is lord over a spirit , to retain a spirit at his pleasure . chap. xvii . whether spirits and souls can assume bodies , and of their creation and substance , wherein writers do extreamly contend and vary . some hold opinion , that spirits and souls can assume and take unto them bodies at their pleasure , of what shape or or substance they list ; of which mind all papists , and some protestants are , being more gross than another sort , which hold that such bodies are made to their hands . howbeit , these do vary in the elements , wherewith these spiritual bodies are composed . for ( as i have said ) some affirm , that they consist of fire ; some think , of air ; and some ; of the stars and other celestial powers . but if they be celestial , then ( as peter martyr saith ) must they follow the circular motion ; and , if they be elementary ; then must they follow the motions of those elements , of which their bodies consist . of air they cannot be ; for air is corpus homogeneum ; so as every part of air is air , whereof there can be no distinct members made : for an organical body must have bones , sinews , veins , flesh , &c. which cannot be made of air . neither ( as peter martyr affirmeth ) can an anybody receive or have either shape or figure . but some ascend up into the clouds , where they find ( as they say ) divers shapes and forms even in the air . unto which objection peter martyr answereth , saying , and that truly , that clouds are not altogether air , but have a mixture of other elements mingled with them . chap. xviii . certain popish reasons concerning spirits made of air ; of day-devils and night-devils ; and why the devil loveth no salt in his meat . many affirm ( upon a fable cited by m. mal. ) that spirits are of air , because they have been cut ( as he saith ) in sunder and closed presently again ; and also because they vanish away so suddenly . but of such apparitions i have already spoken , and am shortly to say more , which are rather seen in the imagination of the weak and diseased , than in verity and truth . which sights and apparations , as they have been common among the unfaithful ; so now , since the preaching of the gospel they are most rare . and as among faint-hearted people ; namely , women , children , and sick folks , they usually swarmd : so among strong bodies and good stomachs they never used to appear ; as elsewhere i haved proved ; which argueth that they were only phantastical and imaginary . now say they that imagine devils and spirits to be made of air , that it must needs be that they consist of that element ; because otherwise when they vanish suddenly away , they should leave some earthy substance behind them . if they were of water , then should they moisten the place where they stand , and must needs be shed on the floor . if they consisted of fire , then would they burn any thing that touched them : and yet ( say they ) abraham and lot washed their feet , and were neither scalded nor burnt . i find it not in the bible , but in bodin , that there are day-devils and night-devils . the same fellow saith , that deber is the name of that devil which hurteth by night ; and cheleb is he that hurteth by day howbeit , he confesseth , that satan can hurt both by day and night ; although it be certain ( as he saith ) that he can do more harm by night than by day ; producing for example , how in a night he slew the first born of egypt . and yet it appeareth plainly in the text , that the lord himself did it . whereby it seemeth , that bodin puteth no difference between god and the devil . for further confirmation of this his foolish assertion , that devils are more valiant by night than by day , he alledgeth the . psalm , wherein is written , thou makest darkness , and it is night , wherein all the beasts of the forrest creep forth ; the lions roar , &c. when the sun riseth , they retire , &c. so as now he maketh all beasts to be devils , or devils to be beasts . oh barbarous blindness ! this bodin also saith , that the devil loveth no salt in his meat , for that it is a sign of eternity , and used by gods commandement in all sacrifices ; abusing the scriptures , which he is not ashamed to quote in that behalf . but now i will declare how the scripture teacheth our dull capacities to conceive what manner of thing the devil is , by the very names appropriated unto him in the same . chap. xix . that such devils as are mentioned in the scriptures , have in their names their nature and qualities expressed , with instances thereof . such devils are mentioned in the scriptures by name , have in their names their nature and qualities expressed , being for the most part the idols of certain nations idolatrously erected , in stead , or rather in spight of god. for beelzebub which signifieth , the lord of the flies , because he taketh every simple thing in his web , was an idol or oracle erected at ekron , to whom ahaziah sent to know whether he should recover his disease : as though there had been no god in israel . this devil beelzebub was among the jews reputed the principal devil . the grecians called him pluto , the latins , sumanus , quasi summum deorum manium , the chief ghost or spirit of the dead whom they supposed to walk by night : although they absurdly believed also that the soul died with the body . so as they did put a difference between the ghost of a man and the soul of a man ; and so do our papists ; howbeit , none otherwise but that the soul is a ghost , when it walketh on the earth , after the dissolution of the body , or appeareth to any man , either out of heaven , hell , or purgatory , and not otherwise . a nisroch signifieth a delicate tentation , and was worshipped by senacharib in assyria . b tartak is in english , fettered , and was the devil or idol of the hevites . c baal-peor , otherwise called priapus , the gaping or naked god , was worshipped among the moabites . d adramelech , that is , the cloke or power of the king , was an idol at sepharvais , which was a city of the assyrians . e chem●sh , that is , feeling , or departing , was worshipped among the moabites . f dagon , that is , corn or grief , was the idol of the philistines . g astarte , that is , a fold or flock , is the name of a she idol at sydonia , whom solomon worshipped ; some think it was venus . h malcham that is , a king , was an idol or devil , which the sons of ammon worshipped . sometimes also we find in the scriptures , that devils and spirits take their names of wicked men , or of the houses or states of abominable persons : as astaroth , which ( as josephus saith ) was the idol of the philistines , whom the jews took from them at solomons commandment , and was also worshipped of solomon . which though it signifie riches , flocks , &c. yet it was once a city belonging to og the the king of basan , where they say the giants dwelt . in these respects astaroth is one of the special devils named in solomon's conjuration , and greatly imployed by the conjurors . i have sufficiently proved in these quotations , that these idols are dii gentium , the gods of the gentiles ; and then the prophet david may satisfie you , that they are devils , who saith dii gentium daemonia sunt , the gods of the gentiles are devils . what a devil was the rood of grace to be thought , but such a one as before is mentioned and described , who took his name of his curteous and gracious behaviour toward his worshippers , or rather those that offered unto him ? the idolatrous knavery whereof being now bewrayed , it is among the godly reputed a devil rather than a god ; and so are divers others of the same stamp . chap. xx. divers names of the devil , whereby his nature and disposition is manifested . it hath also pleased god to inform our weak capacities , as it were by similitudes and examples , or rather by comparisons , to understand what manner of thing the devil is , by the very names appropriated and attributed unto him in the scriptures ; wherein sometimes he is called by one name , sometimes by another , by metaphors according to his conditions . a elephas is called in job , behemoth , which is bruta ; whereby the greatness and brutishness of the devil is figured . leviathan is not much different from elephas ; whereby the devils great subtilty and power is shewed unto us . b mammon the covetous desire of money , wherewith the devil overcometh the reprobate . c daemon signifieth one that is cunning or crafty . cacodaemon is perversly knowing . all those which in ancient times were worshipped as gods , were so called . d diabolus is calumniator , an accuser , or a slanderer . satan is adversarius , an adversary , that troubleth and molesteth . e abaddon , a destroyer . f legio , because they are many . g prince of the air . h prince of the world . i a king of the sons of pride . k a roaring lion . l an homicide or man-slayer , a lyer , and the father of lyes . m the author of sin . n a spirit . yea sometimes he is called the spirit of the lord , as the executioner and minister of his displeasure , &c. sometimes , the o spirit of fornication , &c. and many other like epithets or additions are given him for his name . he is also called p the angel of the lord. q the cruel angel of satan . the ſ angel of hell. the t great dragon , for his pride and force . the u red dragon , for his bloodiness . a x serpent . an y owl , a kite , a satyr , a crow , a pellican , a hedghog , a griph , a stork , &c. chap. xxi . that the idols or gods of the gentiles are devils , their divers names , and in what affairs their labours and authorities are imployed , wherein also the blind superstition of the heathen people is discovered . and for so much as the idols of the gentiles are called devils , and are among the unlearned confounded and intermedled with the devils that are named in the scriptures ; i thought it convenient here to give you a note of them ; to whom the gentiles gave names , according to the offices unto them assigned . penates are the domestical gods , or rather devils that are said to make men live quietly within doores . but some think these rather to be such as the gentiles thought to be set over kingdoms ; and that lares are such as trouble private houses , and are set to oversee cross-wayes and cities . larvae are said to be spirits that walk only by night . genii are the two angels , which they supposed were appointed to wait upon each man. manes are the spirits which oppose themselves against men in the way . daemones were feigned gods by poets , as jupiter , juno , &c. virunculi terrei are such as was robin good-fellow , that would supply the office of servants , specially of maids ; as to make a fire in the morning , sweep the house , grind mustard and malt , draw water , &c. these also rumble in houses , draw latches , go up and down stairs , &c. dii geniales are the gods that every man did sacrifice unto at the day of their birth . tetrici be they that make folk afraid , and have such ugly shapes , which many of our divines do call subterranei . cobali are they that follow men , and delight to laugh , with tumbling , juggling , and such like toyes . virunculi are dwarfs about three handfuls longs , and do no hurt ; but seem to dig in minerals , and to be very busie , and yet do nothing . guteli or trulli are spirits ( they say ) in the likeness of women , shewing great kindness to all men ; and hereof it is that we call light women , trulls . daemones montani are such as work in the minerals , and further the work of the labourers wonderfully , who are nothing afraid of them . hudgin is a very familiar devil , which will do no body hurt , except he receive injury : but the cannot abide that , nor yet be mocked : he talketh with men friendly , sometimes visibly , and sometimes invisibly . there go as many tales upon this hudgin , in some parts of germany , as there did in england of robin good-fellow . but this hudgin was so called , because he alwayes wore a cap or a hood ; and therefore i think it was robin hood . fryer rush was for all the world such another fellow as this hudgin , and brought up even in the same school ; to wit , in a kitchin ; in so much as the self same tale is written of the one as of the other , concerning the skullion , which is said to have been slain , &c. for the reading whereof i referr you to fryer rush his story , or else to john wierus , de praestigiis daemonum . there were also familiares daemones , which we call familiars : such as socrates and caesar were said to have ; and such as feats sold to doctor burcot . quintus sertorius had diana her self for his familiar ; and numa pompilius had aegeria ; but neither the one nor the other of all these could be preserved by their familiars from being destroyed with untimely death . simon samareus boasted , that he had gotten by conjuration , the soul of a little child that was slain , to be his familiar , and that he told him all things that were to come , &c. i marvel what priviledge souls have , which are departed from the body , to know things to come more than the souls within mans body . there were spirits , which they called albae mulieres , and albae sybillae , which were very familiar , and did much harm ( they say ) to women with child , and to suckling children . denmus as a devil is worshipped among the indians in calecute , who ( as they think ) hath power given him of god to judge the earth , &c. his image is horribly pictured in a most ugly shape . thevet saith , that a devil in america , called agnan , beareth sway in that country . in ginnie one grigrie is accounted the great devil , and keepeth the woods ; these have priests called charoibes , which prophesie after they have lien by the space of one hour prostrate upon a wench of twelve years old , and all that while ( say they ) he calleth upon a devil called hovioulsira , and then cometh fourth and uttereth his prophesie : for the true success whereof the people pray all the while that he lieth groveling like a lecherous knave . there are a thousand other names , which they say are attributed unto devils ; and such as they take to themselves are more ridiculous than the names that are given by others , which have more leisure to devise them . in little books containing the cosening possessed at maidstone , where such a wonder was wrought ; as also in other places , you may see a number of counterfeit devils names , and other trish trash . chap. xxii . of the romans chief gods called dii selecti , and of other heathen gods , their names and offices . there were among the romans twenty idolatrous gods , which were called dii selecti sive electi , chosen gods ; whereof twelve were male , and eight female , whose names do thus follow : janus , saturnus , jupiter , genius , mercurius , apollo , mars , vulcanus , neptunus , sol , orcus and vibar , which were all he-gods : tellus , ceres , juno , minerva , luna , diana , venus and vesta , were all she-gods . no man might appropriate any of these unto himself , but they were left common and indifferent to all men dwelling in one realm , province , or notable city . these heathen gentiles had also their gods , which served for sundry purposes ; as to raise thunder , they had statores , tonantes , feretrii , and jupiter elicius . they had cantius , to whom they prayed for wise children , who was more apt for this purpose than minerva that issued out of jupiters own brain . lucina was to send them that were with childe safe delivery , and in that respect was called the mother of childwives . opis was called the mother of the babe new born , whose image women with child hanged upon their girdles before their bellies , and bare it so by the space of nine moneths ; and the midwife alwayes touched the child therewith before she or any other layed hand thereon . if the child were well born , they sacrificed thereunto , although the mother miscarried : but if the child were in any part unperfect , or dead , &c. they used to beat the image into powder , or to burn or drown it . vagianus was he that kept their children from crying , and therefore they did alwayes hang his picture about babes necks : for they thought much crying in youth portended ill fortune in age . cuninus , otherwise cunius , was he that preserved ( as they thought ) their children from misfortune in the cradle . ruminus was to keep their dugs from corruption . volumnus and his wise volumna were gods , the one for young men , the other for maids that desired marriage : for such as prayed devoutly unto them , should soon be marryed . agrestis was the god of the fields , and to him they prayed for fertility . bellus was the god of war and warriers , and so also was victoria , to whom the greatest temple in rome was built . honorius was he that had charge about inkeepers , that they should well intreat pilgrimes . berecinthia was the mother of all the gods . aesculanus was to discover their mines of gold and silver , and to him they prayed for good success in that behalf . aesculapius was to cure the sick , whose father was apollo , and served to keep weeds out of the corn. segacia was to make seeds to grow . flora preserved the vines from frosts and blasts . sylvanus was to preserve them that walked in gardens . bacchus was for drunkards . pavor for cowherds ; meretrix for whores , to whose honour there was a temple built in rome , in the midst of forty and four streets , which were all inhabited with common harlots . finally colatina , alias clotina , was goddess of the stool , the jakes , and the privy , to whom as to every of the rest , there was a peculiar temple edified : besides that notable temple called pantheon , wherein all the gods were placed together ; so as every man and woman , according to their follies and devotions , might go thither and worship what gods they list . chap. xxiii . of divers gods in divers countries . the aegyptians were yet more foolish in this behalf than the romans ( i mean the heathenish romans that then were , and not the popish romans that now are , for no nation approacheth near to these in any kind of idolatry . ) the aegyptians worshipped anubis in the likeness of a dog , because he loved dogs and hunting . yea they worshipped all living creatures , as namely of beasts , a bullock , a dog , and a cat ; of flying fowls , ibis ( which is a bird with a long bill , naturally devouring up venemous things and noisome serpents ) and a sparrow-hawk : of fishes they had two gods ; to wit , lepidotus piscis , and oxyrinchus . the saitans and thebans had to their god a sheep . in the city lycopolis they worshipped a woolf ; in herinopolis , the cynocephalus ; the leopolitans , a lyon ; in laetopolis , a fish , in nilus called latus . in the city cynopolis , they worshipped anubis . at babylon , besides memphis , they made an onion their god ; the thebans , an eagle , the mendeseans , a goat ; the persians , a fire called orimasda ; the arabians , bacchus , venus , and diasaren ; the boeotians , amphyaraus ; the africans , mopsus ; the scythians , minerva ; the naucratits , serapis , which is a serpent ; astartes ( being as cicero writeth the fourth venus , who was she , as others affirm , whom solomon worshipped at his concubines request ) was the goddess of the assyrians . at noricum , being a part of bavaria , they worship tibilenus ; the moores worship juba ; the macedonians , gabirus ; the poenians , uranius ; at samos , juno was their god ; at paphos , venus ; at lemnos , vulcan ; at naxos , liberus ; at lampsack , priapus with the great genitals ; who was set up at hellespont to be adored . in the isle diomedea , diomedes ; at delphos , apollo ; at ephesus , diana was worshipped . and because they would play small game rather than sit out , they had acharus cyrenaicus , to keep them from flies and flie-blows ; hercules canopius , to keep them from fleas ; apollo parnopejus , to keep their cheeses from being mouseaten . the greeks were the first , that i can learn to have assigned to the gods their principal kingdoms and offices : as jupiter to rule in heaven , pluto in hell , neptune in the sea , &c. to these they joyned , as assistants , divers commissioners ; as to jupiter , saturn , mars , venus , mercury , and minerva : to neptune , n●reus , &c. tutilina was only a mediatrix to jupiter , not to destroy corn with thunder or tempests , before whom they usually lighted candles in the temple , to appease the same , according to popish custom in these dayes . but i may not repeat them all by name , for the gods of the gentiles were by good record , as varro and others report , to the number of thirt thousand , and upward . whereby the reasonable reader may judge their superstitious blindness . chap. xxiv . of popish provincial gods ; a comparison between them and heathen gods ; of physical gods ; and of what occupation every popish god is . now if i thought i could make an end in any reasonable time , i would begin with our antichristian gods , otherwise called popish idols , which are as rank devils as dii gentium , gods of the gentiles , spoken of in the psalms : or as dii montinum , gods of the mountains , set forth and rehearsed in the first book of the kings : or as dii terrarum , or dii populorum , gods of the earth or of people , mentioned in the second of the chronicles , . and in the first of the chronicles , . or as dii terrae , gods of the earth , in judges . or as dii filiorum seir , gods of the sons of seir in the second of the chronicles , . or as dii alieni , strange gods , which are so often mentioned in the scriptures . surely , there were in the popish church more of these in number , more in common , more in private , more publike , more for lewd purposes , and more for no purpose , than among all the heathen , either heretofore , or at this present time : for i dare undertake , that for every heathen idol i might produce twenty out of the popish church . for there were proper idols of every nation : as s. george on horseback for england , ( excepting whom , there is said to be no more horsemen in heaven save only s. martine ) s. andrew for burgundie and scotland , s. michael for france , s. james for spain , s. patrick for ireland , s. david for wales , s. peter for rome , and some part of italy . had not every city in all the popes dominions his several patron ? as paul for london , denis for paris , ambrose for millen , loven for gaunt , rombal for mackline , s. mark 's lion for venice , the three magitian kings for cullen , and so of other ? yea , had they not for every small town , and every village and parish ( the names whereof i am not at leisure to repeat ) a several idol ? as s. sepulchre , for one ; s. bride , for another ; s. alhallows , all-saints , and our lady for all at once : which i thought meeter to rehearse , than a bed-roll of such a number as are in that predicament . had they not he-idols and she-idols , some for men , some for women , some for beasts , some for fowls ? &c. do you not think that s. martin might be opposed to bacchus ? if s. martin be too weak , we have s. urbane , s. clement , and many other to assist him . was venus and meretrix an advocate for whores among the gentiles ? behold , there were in the romish church to encounter with them , s. aphra , s. aphrodite , and s. maudline . but insomuch as long as meg was as very a whore as the best of them , she had wrong that she was not also canonized , and put in as good credit as they : for she was a gentlewoman born ; whereunto the pope hath great respect in cannonizing of his saints . for ( as i have said ) he cannonizeth the rich for saints , and burneth the poor for witches . but i doubt not , magdalen , and many other godly women are very saints in heaven , and should have been so , though the pope had never cannonized them ; but he doth them wrong , to make them the patronesses of harlots and strong strumpets . was there such a traitor among all the heathen idols , as s. thomas becket ? or such a whore as s. bridget ? i warrant you s. hugh was as good a huntsman as anubis . was vulcan the protector of the heathen smiths ? yea forsooth , and s. euloge was patron for ours . our painters had luke , our weavers had steven , our millers had arnold , our traitors had goodman , our sowters had crispine , our potters had s. gore with a devil on his shoulder , and a pot in his hand . was there a better horseleech among the gods of the gentiles than s. loy ? or a better sowgelder than s. anthony ? or a better toothdrawer than s. apolline ? i believe that apollo parnopeius was no better a ratcatcher than s. gertrude , who hath the popes patent and commendation therefore . the thebans had not a better shepherd than s. wendeline , nor a better gissard to keep their geese than gallus . but for physick and surgery , our idols exceed them all . for s. john , and s. valentine excelled at the falling-evil . s. roch was good at the plague , s. petronill at the ague . as for s. margaret , she passed lucina for a midwife , and yet was but a maid ; in which respect s. marpurge is joyned with her in commission . for mad men , and such as are possessed with devils , s. roman was excellent , and fryer ruffine was also prettily skilful in that art. for botches and biles , cosmus and damian ; s. clare for the eyes , s. apolline for teeth , s. job for the * pox. and for sore breasts s. agatha was as good as ruminus . whosoever served servatius well , should be sure to lose nothing : if servatius failed in his office , s. vinden could supply the matter with his cunning ; for he could cause all things that were lost to be restored again . but here lay a straw for a while , and i will shew you the names of some , which exceed these very far , and might have been cannonized for arch-saints ; all the other saints or idols being in comparison of them but bunglers , and bench-whistlers . and with your leave , when all other saints had given over the matter , and the saints utterly forsaken of their servitors , they repaired to these that i shall name unto you , with the good consent of the pope , who is the fautor , or rather the patron of all the saints , devils , and idols living or dead , and of all the gods save one . and whereas none other saint could cure above one disease , in so much as it was idolatry , folly i should have said , to go to job for any other malady than the pox ; nothing cometh amiss to these . for they are good at any thing , and never a whit nice of their cunning : yea greater matters are said to be in one of their powers , than is in all the other saints . and these are they : s. mother bungie , s. mother paine , s. feats , s. mother still , s. mother dutton , s. kytrell , s. ursula kemp , s. mother newman , s. doctor heron , s. rosimund a good old father , and divers more that deserve to be registred in the popes kalender , or rather the devils rubrick . chap. xxv . a comparison between the heathen and the papists , touching their excuses for idolatry . and because i know , that the papists will say , that their idols are saints , and no such devils as the gods of the gentiles were : you may tell them , that not only their saints , but the very images of them were called divi . which though it signifie gods , and so by consequence idols or fiends : yet put but an ( l ) thereunto , and it is divil in english . but they will say also that i do them wrong to gibe at them ; because they were holy men and holy women . i grant some of them were so , and further from allowance of the popish idolatry imployed upon them , than grieved with the derision used against that abuse . yea even as silver and gold are made idols unto them that love them too well , and seek too much for them : so are these holy men and women made idols by them that worship them , and attribute unto them such honour as to god only appertaineth . the heathen gods were for the most part good men , and profitable members to the common-wealth wherein they lived , and deserved fame , &c. in which respect they made gods of them when they were dead ; as they made devils of such emperours and philosophers as they hated , or as had deserved ill among them . and is it not even so , and worse , in the common-wealth and church of popery ? doth not the pope excommunicate , curse , and condemn for hereticks , and drive to the bottomless pit of hell , proclaiming to the very devils , all those that either write , speak , or think , contrary to his idolatrous doctrin ? cicero , when he derided the heathen gods , and inveighed against them that yielded such servile honour unto them , knew the persons , unto whom such abuse was committed , had well deserved as civil citizens ; and that good fame was due unto them , and not divine estimation . yea the infidels that honoured those gods , as hoping to receive benefits for their devotion imployed that way , knew and conceived that tke statues and images , before whom with such reverence they poured forth their prayers , were stocks and stones , and only pictures of those persons whom they resembled : yea they also knew , that the parties themselves were creatures , and could not do so much as the papists and witchmongers think the rood of grace , or mother bungie could do . and yet the papists can see the abuse of the gentiles , and may not hear of their own idolatry more gross and damnable than the others . chap. xxvi . the conceit of the heathen and the papists all one in idolatry ; of the council of trent ; a notable story of a hangman arraigned after he was dead and buried , &c. but papists perchance will deny , that they attribute so much to these idols as i report ; or that they think it so meritorious to pray to the images of saints as is supposed ; affirming , that they worship god , and the saints themselves , under the forms of images . which was also the conceit of the heathen , and their excuse in this behalf ; whose eyesight and insight herein reached as far as the papistical distinctions published by popes and their councils . neither do any of them admit so gross idolatry , as the council of trent hath done , who alloweth that worship to the rood that is due to jesus christ himself ; and so likewise of other images of saints . i thought it not impertinent therefore in this place to insert an example taken out of the rosarie of our lady , in which book do remain ( besides this ) ninety and eight examples to this effect : which are of such authority in the church of rome , that all scripture must give place unto them . and these are either read there as their special homilies , or preached by their chief doctors . and this is the sermon for this day verbatim translated out of the said rosarie , a book much esteemed and reverenced among papists . a certain hangman passing by the image of our lady , saluted her , commending himself to her protection . afterwards , while he prayed before her , he was called away to hang an offendor ; but his enemies intercepted him , and slew him by the way . and lo a certain holy priest , which nightly walked about every church in the city , rose up that night , and was going to his lady , i should say , to our lady-church . and in the church-yard he saw a great many dead men , and some of them he knew , of whom he asked , what the matter was , &c. who answered , that the hangman was slain , and the devil challenged his soul , the which our lady said was her : and the judge was even at hand coming thither to hear the cause , and therefore ( said they ) we are now come together . the priest thought he would be at the hearing hereof , and hid himself behind a tree ; and anon he saw the judicial seat ready prepared and furnished , where the judge , to wit , jesus christ , sate , who took up his mother unto him . soon after the devils brought in the hangman pinnioned , and proved by good evidence , that his soul belonged to them . on the other side , our lady pleaded for the hangman , proving that he at the hour of death commended his soul to her . the judge hearing the matter so well debated on either side , but willing to obey ( for these are his words ) his mothers desire , and loath to do the devils any wrong , gave sentence that the hangmans soul should return to his body , until he had made sufficient satisfaction ; ordaining that the pope should set forth a publick form of prayer for the hangmans soul . it was demanded , who should do the errand to the popes holiness ? marry quoth our lady , that shall yonder priest that lurketh behind the tree . the priest being called forth , and injoyned to make relation hereof , and to desire the pope to take the pains to do according to this decree , asked by what token he should be directed . then was delivered unto him a rose of such beauty , as when the pope saw it , he knew his message was true . and so , if they do not well , i pray god we may . chap. xxvii . a confutation of the fable of the hangman ; of many other feigned and ridiculous tales and apparitions , with a reproof thereof . by the tale above mentioned you see what it is to worship the image of our lady . for though we kneel to god himself , and make never so humble petitions unto him , without faith and repentance it shall do us no pleasure at all . yet this hangman had great friendship shewed him for one point of courtesie used to our lady , having not one dram of faith , repentance , nor yet of honesty in him . nevertheless , so credulous is the nature of man , as to believe this and such like fables : yea , to discredit such stuffe , is thought among the papists flat heresie . and though we that are protestants , will not believe these toyes , being so apparently popish : yet we credit and report other appearances , and assuming of bodies by souls and spirits ; though they be as prophane , absurd , and impious as the other . we are sure the holy maid of kent's vision was a very cosenage : but we can credit , imprint , and publish for a true possession or history , the knavery used by a cosening varlot at maidstone ; and many other such as that was . we think souls and spirits may come out of heaven or hell , and assume bodies , believing many absurd tales told by the schoolmen and romish doctors to that effect : but we discredit all the stories that they , and as grave men as they are , tell us upon their knowledge and credit , of souls condemned to purgatory , wandering for succour and release by trentals and masses said by a popish priest , &c. and yet they in probability are equal , and in number far exceed the other . we think that to be a lye , which is written , or rather fathered upon luther ; to wit , that he knew the devil , and was very conversant with him , and had eaten many bushels of salt , and made jolly good cheer with him ; and that he was confuted in a desputation with a real devil about the abolishing of private mass . neither do we believe this report , that the devil in the likeness of a tall man , was present at a sermon openly made by carolostadius ; and from this sermon went to his house , and told his son that he would fetch him away after a day or twain , as the papists say he did indeed , although they lie in every point thereof most maliciously . but we can believe platina and others , when they tell us of the appearances of pope benedict the eight , and also the ninth ; how the one rode upon a black horse in the wilderness , requiring a bishop ( as i remember ) whom he met , that he would distribute certain money for him , which he had purloined of that which was given in alms to the poor , &c. and how the other was seen a hundred years after the devil had killed him in a wood , of an hermite in a bears-skin , and an asses-head on his shoulders , &c. himself saying that he appeared in such sort as he lived . and divers such stuffe rehearsed by platina . now because s. ambrose writeth , that s. anne appeared to constance the daughter of constantine , and to her parents , watching at her sepulchre : and because eusebius and nicephorus say , that the pontamian virgin , origen's disciple , appeared to s. basil , and put a crown upon his head , in token of the glory of his martyrdom , which should shortly follow : and because hierome writeth of paul's appearance ; and theodoret , of s. john the baptist ; and athanasius , of ammons , &c. many do believe the same stories and miraculous appearances to be true . but few protestants will give credit unto such shameful fables , or any like them , when they find them written in the legendary , festival , rosaries of our lady , or any other such popish authors . whereby i gather , that if the protestant believe some few lyes , the papists believe a great number . this i write , to shew the imperfection of man , how attentive our ears are to hearken to tales . and though herein consists no great point of faith or infidelity ; yet let us that profess the gospel take warning of papists , not to be carryed away with every vain blast of doctrine ; but let us cast away these prophane and old wives fables . and although this matter have passed so long with general credit and authority ; yet many * grave authors have condemned long since all those vain visions and apparitions , except such as have been shewed by god , his son , and his angels . athanasius saith , that souls once loosed from their bodies , have no more society with mortal men . augustine saith , that if souls could walk and visit their friends , &c. or admonish them in sleep , or otherwise , his mother that followed him by land and by sea would shew her self to him , and reveal her knowledge , or give him warning , &c. but most true it is that is written in the gospel : we have moses and the prophets , who are to be hearkened unto , and not the dead . chap. xxviii . a confutation of johannes laurentius , and of many others , maintaining these fained and ridiculous tales and apparitions , and what driveth them away : of moses and elias appearance in mount tabor . furthermore , to prosecute this matter in more words ; if i say that these apparitions of souls are but knaveries and cosenages ; they object that moses and elias appeared in mount tabor , and talked with christ , in the presence of the principal apostles ; yea , and that god appeared in the bush , &c. as though spirits and souls could do whatsoever it pleaseth the lord to do , or appoint to be done for his own glory , or for the manifestation of his son miraculously . and therefore i thought good to give you a taste of the witchmongers absurd opinions in this behalf . and first you shall understand , that they hold , that all the souls in heaven may come down and appear to us when they list , and assume any body saving their own ; otherwise ( say they ) such souls should not be perfectly happy . they say , that you may know the good souls from the bad very easily : for a damned soul hath a very heavy and sowre look ; but a saints soul hath a cheerful and a merry countenance ; these also are white and shining , the other cole black . and these damned souls also may come up out of hell at their pleasure ; although abraham made dives believe the contrary . they affirm , that damned souls walk oftenest : next unto them the souls of purgatory ; and most seldom the souls of saints . also they say , that in the old law souls did appear seldom ; and after dooms-day they shall never be seen more : in the time of grace they shall be most freequent . the walking of these souls ( saith michael andr. ) is a most excellent argument for the proof of purgatory ; for ( saith he ) those souls have testified that which the popes have affirmed in that behalf ; to wit , that there is not only such a place of punishment , but that they are released from thence by masses , and such other satisfactory works ; whereby the goodness of the mass is also ratified and confirmed . these heavenly or purgatory souls ( say they ) appear most commonly to them that are born upon ember-dayes , and they also walk most usually on those ember-dayes ; because we are in best state at that time to pray for the one , and to keep company with the other . also they say , that souls appear oftenest by night ; because men may then be at be at best leisure , and most quiet . also they never appear to the whole multitude , seldom to a few , and most commonly to one alone ; for so one may tell a lye without controlment . also they are oftenest seen by them that are ready to die ; as trasilla saw pope foelix ; ursine , peter and paul ; galla romana , s. peter ; and as musa the maid saw our lady ; which are the most certain appearances credited and allowed in the church of rome : also they may be seen of some , and of some other in that presence not seen at all ; as ursine saw peter and paul , and yet many at that instant being present could not see any such sight , but thought it a lye ; as i do . michael andraeas confesseth , that papists see more visions than protestants ; he saith also , that a good soul can take none other shape than of a man ; marry a damned soul may and doth take the shape of a black-moor , or of a beast , or of a serpent , or specially of an heretick . the christian signs that drive away these evil souls , are the cross , the name of jesus , and the relicks of saints ; in the number whereof are holy-water , holy-bread , agnus dei , &c. for andrew saith , that notwithstanding julian was an apostate , and a betrayer of christian religion ; yet at an extremity , with the only sign of the cross , he drave away from him many such evil spirits ; whereby also ( he saith ) the greatest diseases and sicknesses are cured , and the sorest dangers avoided . chap. xxix . a confutation of assuming of bodies , and of the serpent that seduced eve. they that contend so earnestly for the devils assuming of bodies and visible shapes , do think they have a great advantage by the words uttered in the third of genesis , where they say , the devil entered into a serpent or snake ; and that by the curse it appeareth , that the whole displeasure of god lighted upon the poor snake only . how those words are to be considered , may appear , in that it is of purpose so spoken , as our weak capacities may thereby best conceive the substance , tenor , & true meaning of the word , which is there set down in the manner of a tragedy , in such humane and sensible form , as wonderfully informeth our understanding ; though it seem contrary to the spiritual course of spirits and devils , and also to the nature and divinity of god himself ; who is infinite , and whom no man ever saw with corporal eyes , and lived . and doubtless , if the serpent there had not been taken absolutely , nor metaphorically for the devil , the holy ghost would have informed us thereof in some part of that story . but to affirm it sometimes to be a devil , and sometimes a snake ; whereas there is no such distinction to be found or seen in the text , is an invention and a fetch ( methinks ) beyond the compass of all divinity . certainly the serpent was he that seduced eve ; now whether it were the devil , or a snake ; let any wiseman ( or rather let the word of god ) judge . doubtless the scripture in many places expoundeth it to be the devil . and i have ( i am sure ) one wise man on my side for the interpretation hereof , namely solomon ; who saith , through envie of the devil came death into the world ; referring that to the devil , which moses in the letter did to the serpent . but a better expositor hereof needeth not , than the text it self , even in the same place , where it is written ; i will put enmity between thee and the woman , and between thy seed and her seed ; he shall break thy head , and thou shalt bruise his heel . what christian knoweth not , that in these words the mystery of our redemption is comprised and promised ? wherein is not meant ( as many suppose ) that the common seed of women shall tread upon a snakes-head , and so break it in pieces , &c. but that special seed , which is christ , should be born of a woman , to the utter over-throw of satan , and to the redemption of mankind , whose heel or flesh in his members the devil should bruise and assault , with continual attempts , and carnal provocations , &c. chap. xxx . the objection concerning the devils assuming of the serpents body answered . this word serpent , in holy scripture is taken for the devil : the serpent was more subtil than all the beasts of the field . it likewise signifieth such as be evil speakers , such as have slandering tongues , also hereticks , &c. they have sharpened their tongues like serpents . it doth likewise betoken the death and sacrifice of christ : as moses lifted up the serpent in the wilderness , so must the son of man be lifted up upon the cross . moreover , it is taken for wicked men : o ye serpents and generation of vipers . thereby also is signified as well a wise as a subtil man : and in that sense did christ himself use it , saying , be ye wise as serpents , &c. so that by this brief collection you see , that the word serpent , as it is equivocal , so likewise it is sometimes taken in the good , and sometimes in the evil part . but where it is said , that the serpent was father of lyes , author of death , and the worker of deceit ; methinks it is a ridiculous opinion to hold , that thereby a snake is meant ; which must be , if the letter be preferred before the allegory . truly calvin's opinion is to be liked and reverenced , and his example to be embraced and followed , in that he offereth to subscribe to them that hold , that the holy ghost in that place did of purpose use obscure figures , that the clear light thereof might be deferred , till christs coming . he saith also with like commendation ( speaking hereof , and writing upon this place ) that moses doth accommodate and fitten for the understanding of the common people , in a rude and gross style , those things which he there delivereth ; forbearing once to rehearse the name of satan . and further he saith , that this order may not be thought of moses his own device ; but to be taught him by the spirit of god : for such was ( saith he ) in those dayes the childish age of the church , which was unable to receive higher or profounder doctrine . finally , he saith , even hereupon , that the lord hath supplyed , with the secret light of his spirit , whatsoever wanted in plainness and clearness of external words . if it be said , according to experience , that certain other beasts are farre more subtil than the serpent : they answer , that it is not absurd to confess , that the same gift was taken away from him , by god , because he brought destruction to mankind . which is more ( methinks ) than need be granted in that behalf . for christ saith not ; be ye wise as serpents were , before their transgression ; but , be wise as serpents are . i would learn what impiety , absurdity , or offence it is to hold , that moses , under the person of a poysoning serpent or snake , describeth the devil that poysoned eve with his deceitful wor●s , and venomous assault . whence cometh it else , that the devil is called so often , the viper , the serpent , &c. and that his children are called the generation of vipers ; but upon this first description of the devil made by moses ? for i think none so gross , as to suppose , that the wicked are the children of snakes , according to the letter ; no more than we are to think and gather , that god keepeth a book of life , written with pen and ink upon paper ; as citizens record their free-men . chap. xxxi . of the curse rehearsed gen. . and that place rightly expounded ; john calvins opinion of the devil . the curse rehearsed by god in that place , whereby witchmongers labour so busily to prove that the devil entered into the body of a snake , and by consequence can take the body of any other creature at his pleasure , &c. reacheth i think further into the devils matters , than we can comprehend it , or is needful for us to know , that understand not the wayes of the devils creeping , and is far unlikely to extend to plague the generation of snakes ; though they had been made with legges before that time , and through his curse was deprived out of that benefit , and yet , if the devil should have entered into the snake , in manner and form as they suppose , i cannot see in what degree of sin the poor snake should be so guilty , as that god , who is the most righteous judge , might be offended with him . but although i abhor that lewd interpretation of the family of love , and such other heretiques , as would reduce the whole bible into allegories : yet ( methinks ) the creeping there is rather metaphorically or significatively spoken , than literally ; even by that figure , which is there prosecuted to the end : wherein the devil is resembled to an odious creature , who as he creepeth upon us to annoy our bodies ; so doth the devil there creep into the conscience of eve , to abuse and deceive her : whose seed nevertheless shall tread down and dissolve his power and malice : and through him , all good christians ( as calvin saith ) obtain power to do the like . for we may not imagine such a material tragedy , as there is described , for the ease of our feeble and weak capacities . for whensoever we find in the scriptures , that the devil is called god , the prince of the world , a strong armed man , to whom is given the power of the air ; a roaring lion , a serpent , &c. the holy ghost moved us thereby , to beware of the most subtil , strong and mighty enemy , and to make preparation , and arm our selves with faith against so terrible an adversary . and this is the opinion and counsel of calvin , that we seeing our own weakness , and his force manifested in such terms , may beware of the devil , and may flie to god for spiritual aid and comfort : and as for his corporal assaults , or his attempts upon our bodies , his night-walkings , his visible appearings , his dancing with witches , &c. we are neither warned in the scriptures of them , nor willed by god or his prophets to flie them ; neither is there any mention made of them in the scriptures . and therefore think i those witchmongers and absurd writers to be as gross on the one side , as the sadduces are impious and fond on the other , which say , that spirits and devils are only motions and affections , and that angels are but tokens of gods power . i for my part confess with augustine , that these matters are above my reach and capacity ; and yet so farr as god word teacheth me , i will not stick to say , that they are living creatures , ordained to serve the lord in their vocation . and although they abode not in their first estate , yet that they are the lords ministers , and executioners of his wrath , to try and tempt in this world , and to punish the reprobate in hell fire in the world to come . chap. xxxii . mine own opinion and resolultion of the nature of spirits , and of the devil , with his properties . but to use few words in a long matter , and plain terms in a doubtful case , this is mine opinion concerning this argument . first , that devils are spirits and no bodies : for ( as peter martyr saith ) spirits and bodies are by antithesis opposed one to another ; so as a body is no spirit , nor a spirit a body . and that the devil , whether he be many or one ( for by the way you shall understand , that he is so spoken of in the scriptures , as though there were but a one , and sometimes as though b one were many legions , the sense whereof i have already declared according to calvins opinion ; he is a creature made by god , and that for vengeance , as it is written in ecclus. . v. . and of himself naught , though imployed by god to necessary and good purposes . for in places where it is written , that c d all the creatures of god are good : and again , when god , in the creation of the world , e saw all that he had made was good ; the devil is not comprehended within those words of commendation . for it is written , that he was a f murtherer from the beginning , and abode not in the truth ; because there is no truth in him ; but when he speaketh a lye , he speaketh of his own , as being a lyer , and the father of lyes , and ( as john saith ) a sinner from the beginning . neither was his creation ( so far as i can find ) in that week that god made man , and those other creatures mentioned in genesis the first , and yet god created him purposely to destroy . i take his substance to be such as no man can by learning define , nor by wisdom search out . m. deering saith , tha● paul himself , reckoning up principalities , powers , &c. addeth , every name that is named in this world , or in the world to come . a clear sentence ( saith he ) of paul 's modesty , in confessing a holy ignorance of the state of angels , which name is also given to devils in other places of the scripture . his essence also and his form is also so proper and peculiar ( in mine opinion ) unto himself , as he himself cannot alter it , but must needs be content therewith , as with that which god hath ordained him , and assigned unto him , as peculiarly as he hath given to us our substance without power to alter the same at our pleasures . for we find not that a spirit can make a body , more than a body can make a spirit : the spirit of god excepted , which is omnipotent . nevertheless , i learn that their nature is prone to all mischeif : for as the very signification of an enemy and as an accuser is wrapped up in satan and diabolus ; so doth christ himself declare him to be in the thirteenth of matthew . and therefore he brooketh well his name ; for he lyeth dayly in wait , not only to corrupt , but also to destroy mankind ; being ( i say ) the very tormentor appointed by god to afflict the wicked in this world with wicked temptations , and in the world to come with hell fire . but i may not here forget how m. mal. and the residue of that crew do expound that word diabolus ; for dia ( say they ) is duo , and bolus is morsellus , whereby they gather that the devil eateth up a man both body and soul at two morsels . whereas in truth the wicked may be said to eat up and swallow down the devil , rather than the devil to eat up them ; though it may well be said by a figure , that the devil like a roaring lion seeketh whom he may devour : which is meant of the soul and spiritual devouring , as very novices in religion may judge . chap. xxxiii . against fond witchmongers , and their opinions concerning corporal devils . now , how brian darcies he-spirits and she-spirits , titty and tiffin , suckin and pidgin , liard and robin , &c. his white-spirits and black-spirits , gray-spirits and red-spirits , devil-toad and devil-lambe , devils-cat and devils-dam , agree herewithal , or can stand consonant with the word of god , or true philosophy , let heaven and earth judge . in the mean time let any man with good consideration peruse that book published by w.w. it shall suffice to satisfie him in all that may be required touching the vanities of the witches examinations , confessions , and executions ; where , though the tale be told only of the accusers part , without any other answer of theirs than their adversary setteth down ; mine assertion will be sufficiently proved true . and because it seemeth to be performed with some kind of authority , i will say no more for the confutation thereof , but referr you to the book it self ; whereto if nothing be added that may make to their reproach , i dare warrant nothing is left out that may serve to their condemnation . see whether the witnesses be not single , of what credit , sexe and age they are ; namely lewd , miserable and envious poor people ; most of them which speak to any purpose being old women , and children of the age of , , , , , or . years . and note how and what the witches confess , and see of what weight and importance the causes are ; whether their confessions be not won through hope of favour , and extorted by flattery or threats , without proof . but in so much as there were not past seventeen or eighteen condemned at once at s. osees in the county of essex , being a whole parish ( though of no great quantity ) i will say the less : trusting that by this time there remain not many in that parish . if any be yet behind , i doubt not but brian darcie will find them out ; who , if he lack aid , richard gallis of windsor were meet to be associated with him ; which gallis hath set forth another book to that effect , of certain witches of windsor executed at abington . but with what impudency and dishonesty he hath finished it , with what lyes and forgeries he hath furnished it ; what folly and frenzy he hath uttered in it , i am ashamed to report ; and therefore being but a two-penny book , i had rather desire you to buy it , and so to peruse it , than to fill my book with such beastly stuffe . chap. xxxiv . a conclusion wherein the spirit of spirits is described , by the illumination of which spirit all spirits are to be tryed : with a confutation of the pneumatomachi flatly denying the divinity of this spirit . touching the manifold signification of this word [ spirit ] i have elsewhere in this brief discourse told you my mind ; which is a word nothing different in heb. from breath or wind . for all these words following ; to wit , spiritus , ventus , platus , halitus , are indifferently use by the holy ghost , and called by this hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sacred scripture : for further proof whereof i cite unto you the words of isaiah ; for his spirit ( or breath ) is as a river that overfloweth up to the neck , &c. in which place the prophet describeth the coming of god in heat and indignation unto judgement , &c. i cite also unto you the words of zacharie ; these are the four spirits of the heaven , &c. likewise in genesis ; and the spirit of god moved upon the waters . moreover , i cite unto you the words of christ ; the spirit ( or wind ) bloweth where it listeth . unto which said places infinite more might be added out of holy writ , tending all to this purpose ; namely , to give us this for a note , that all the sayings above cited with many more that i could alledge , where mention is made of spirit , the hebrew text useth no word but one ; to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth ( as i said ) spiritum , ventum , flatum , halitum ; which may be englished , spirit , wind , blast , breath . but before i enter upon the very point of my purpose , it shall not be amiss , to make you acquainted with the collection of a certain school divine ; who distinguisheth and divideth this word [ spirit ] into six significations ; saying , that it is sometimes taken for the air , sometimes for the bodies of the blessed , sometimes for the souls of the blessed , sometimes for the power imaginative or the mind of man ; and sometimes for god. again he saith , that of spirits there are two sorts , some created , and some uncreated . a spirit uncreated ( saith he ) is god himself , and it is essentially taken , and agreeth unto the three persons notionally , to the father , the son , and the holy ghost personally . a spirit created is a creature , and that is likewise of two sorts ; to wit , bodily , and bodiless . a bodily spirit is also of two sorts : for some kind of spirit is so named of spiritualness , as it is distinguished from bodiliness : otherwise it is called spiritus a spiriando , id est , a flando , of breathing or blowing , as the wind doth . a bodiless spirit is one way so named of spiritualness , and then it is taken for a spiritual substance ; and is of two sorts ; some make a full and compleat kind , and is called compleat or perfect , as a spirit angelical : some do not make a full and perfect kind , and is called incompleat or unperfect as the soul . there is also the spirit vital , which is a certain subtil or very fine substance necessarily disposing and tending unto life . there be moreover spirits natural , which are a kind of subtil and very fine substances , disposing and tending unto equal complexions of bodies . again , there be spirits animal , which are certain subtil and very fine substances disposing and tempering the body , that it might be animated of the form , that is , that it might be perfected of the reasonable soul . thus far he , in whose division you see a philosophical kind of proceeding , though not altogether to be condemned , yet in every point not to be approved . now to the spirit of spirits , i mean the principal and holy spirit of god , which one defineth , or rather describeth to be the third person in the trinity , issuing from the father and the son , no more the charity , dilection and love of the father and the son , than the father is the charity , dilection and love of the son and holy ghost . another treating upon the same argument proceedeth in this reverent manner : the holy spirit is the vertue or power of god , quickning , nourishing , fostering , and perfecting all things ; by whose only breathing it cometh to pass that we both know and love god , and become at the length like unto him : which spirit is the pledge and earnest penny of grace , and beareth witness unto our heart , whiles we cry abba father . this spirit is called the spirit of god , the spirit of christ , and the spirit of him which raised up jesus from the dead . jesus christ , for that he received not the spirit by measure , but in fulness , doth call it his spirit , saying ; when the comforter shall come , whom i will send , even the holy spirit , he shall testifie of me . this spirit hath divers metaphorical names attributed thereunto in the holy scriptures . it is called by the name of water , because it washeth , comforteth , moistneth , softeneth and maketh fruitful with all godliness and vertues the mindes of men , which otherwise would be unclean , comfortless , hard , dry , and barren of all goodness ; whereupon the prophet isaiah saith ; i will pour water upon the thirsty , and floods upon the dry ground , &c. wherewithal the words of christ do agree ; he that believeth in me , as saith the scripture , out of his belly shall flow rivers of waters of life . and elsewhere ; whosoever drinketh of the water that i shall give him , shall never be more athirst . other places likewise there be , wherein the holy spirit is signified by the name of water and flood ; as in the . of isaiah , the . of ezek. the . psalm , &c. the same spirit by reason of the force and vehemency thereof is termed fire . for it doth purifie and cleanse the wholeman from top to toe , it doth burn out the soil and dross of sins , and setteth him all in a flaming and hot burning zeal to prefer and further gods glory . which plainly appeared in the apostles , who when they had received the spirit , they spake fiery words , yea such words as were uncontrollable , in somuch as in none more than in them this saying of the prophet jeremy was verified , nunquid non verba mea sunt quasi ignis ? are not my words even as it were fire ? this was declared and shewed by those fiery tongues , which were seen upon the apostles after they had received the holy spirit . moreover , this spirit is called annointing , or ointment , because that as in old time priests and kings were by annointing deputed to their office and charge , and so were made fit and serviceable for the same ; even so the elect are not so much declared as renewed and made apt by the training up of the holy spirit , both to live well and also to glorifie god. whereupon dependeth the saying of john ; and ye have no need that any should teach you , but as the same ointment doth teach you . it is also called in scripture , the oil of gladness and rejoycing ; whereof it is said in the book of psalms ; god even thy god hath annointed thee with the oil of joy and gladness , &c. and by this goodly and comfortable name of oil in the scriptures is the mercy of god oftentimes expressed , because the nature of that doth agree with the property and quality of this . for as oil doth float and swim above all other liquors , so the mercy of god doth surpass and over-reach all his works , and the same doth most of all disclose it self to miserable man. it is likewise called the finger of god , that is , the might and power of god : by the vertue whereof the apostles did cast out devils ; to wit , even by the finger of god. it is called the spirit of truth , because it maketh men true and faithful in their vocation ; and for that it is the touch-stone to try all counterfeit devices of mans brain , and all vain sciences , prophane practices , deceitful arts , and circumventing inventions ; such as be in general all sorts of witchcrafts and inchantments , within whose number are comprehended all those wherewith i have had some dealing in my discovery ; to wit , charms or incantations , divinations , augury , judicial astrology , nativity-casting , alchymistry , conjuration , lot-share , popery which is meer paltry , with divers other : not one whereof , no nor altogether are able to stand to the tryal and examination , which this spirit of truth shall and will take of those false and evil spirits . nay , they shall be found , when they are laid into the balance , to be lighter than vanity : very dross , when they once come to be tryed by the fervent heat of this spirit ; and like chaffe , when this spirit bloweth upon them , driven away with a violent whirlwind ; such is the perfection , integrity , and effectual operation of this spirit , whose working as it is manifold , so it is marvellous , and therefore may and is called the spirit of spirits . this spirit withdrawing it self from the hearts of men , for that it will not inhabit and dwell where sin hath dominion , giveth place unto the spirit of errour and blindness , to the spirit of servitude and compunction , which biteth , gnaweth , and whetteth their hearts with a deadly hate of the gospel ; in so much as it grieveth their minds and irketh their ears either to hear or understand the truth ; of which disease properly the pharisees of old were , and the papists even now are sick . yea , the want of this good spirit is the cause that many fall into the spirit of perverseness and frowardness , into the spirit of giddiness , lying , drowsiness , and dulness ; according as the prophet isaiah saith ; for the lord hath covered you with a spirit of slumber , and hath shut up your eyes ; and again elsewhere , dominus miscuit in medio , &c. the lord hath mingled among them the spirit of giddiness , and hath made egypt to err , as a drunken man erreth in his vomit : and as it is said by paul ; and their foolish heart was blinded , and god gave them over unto their own hearts lusts . which punishment moses threatneth unto the jews ; the lord shall smite thee with madness , with blindness and amazedness of mind , and thou shalt grope at high noon as a blind man useth to grope , &c. in some , this word [ spirit ] doth signifie a secret force and power , wherewith our minds are moved and directed ; if unto holy things , then it is the motion of the holy spirit , of the spirit of christ and of god ; if unto evil things , then is it the suggestion of the wicked spirit , of the devil , and of satan . whereupon i inferr , by the way of a question , with what spirit we are to suppose such to be moved , as either practice any of the vanities treated upon in this book , or through credulity addict themselves thereunto as unto divine oracles , or the voyce of angels breaking through the clouds ? we cannot impute this motion unto the good spirit ; for then they should be able to discern between the nature of spirits , and not swerve in judgment : it followeth therefore , that the spirit of blindness and error doth seduce them , so that it is no marvel if in the alienation of their minds they take falsehood for truth , shadows for substances , fancies for verities , &c , for it is likely that the good spirit of god hath forsaken them , or at leastwise absented it self from them ; else would they detest these devillish devices of men , which consist of nothing but delusions and vain practices , whereof ( i suppose ) this my book to be a sufficient discovery . it will be said , that i ought not to judge , for he that judgeth shall be judged . whereto i answer , that judgment is not to be understood of three kind of actions in their proper nature ; whereof the first are secret , and the judgment of them shall appertain to god , who in time will disclose whatsoever is done in covert , and that by his just judgment . the second are mixed actions , taking part of hidden , and part of open , so that by reason of their uncertainty and doubtfulness they are discussable and to be tryed ; these after due examination are to have their competent judgment , and are incident to the magistrate . the third are manifest and evident , and such as do no less apparently shew themselves than an inflammation of blood in the body : and of these actions every private man giveth judgment , because they be of such certainty , as that of them a man may as well conclude , as to gather that because the sun is risen in the east , ergo it is morning : he is come about and is full south , ergo it is high noon ; he is declining and closing up in the west , ergo , it is evening . so that the objection is answered . howbeit , letting this pass , and spiritually to speak of this spirit , which whiles many have wanted , * it hath come to pass that they have proved altogether carnal ; and not savouring heavenly divinity have tumbled into worse than philosophical barbarism ; and these be such as of writers are called pneumatomachi , a sect so injurious to the holy spirit of god , that contemning the sentence of christ , wherein he foretelleth , that the sin against the holy spirit is never to be pardoned , neither in this world nor in the world to come ; they do not only deny him to be god , but also pull from him all being , and with the sadduces maintain there is none such ; but that under and by the name of holy spirit is meant a certain divine force , wherewith our minds are moved , and the grace and favour of god whereby we are his beloved . against these shameless enemies of the holy spirit , i will not use material weapons , but syllogistical charms . and first , i will set down some of their paralogisms or false arguments ; and upon the neck of them infer fit confutations grounded upon sound reason and certain truth . their first argument is knit up in this manner . the holy spirit is nowhere expresly called god in the scriptures ; ergo he is not god , or at leastwise he is not to be called god. the antecedent of this argument is false ; because the holy spirit hath the title or name of god in the fift of the acts. again , the consequent is false . for although he were not expresly called god , yet should it not thereupon be concluded that he is not very god ; because unto him are attributed all the properties of god , which unto this do equally belong . and as we deny not that the father is the true light , although it be not directly written of the father , but of the son ; he was the true light giving light to every man that cometh into this world ; so likewise it is not to be denyed , that the spirit is god , although the scripture doth not expresly and simply note it ; sithence it ascribeth equal things thereunto ; as the properties of god , the works of god , the service due to god , & that it doth interchangeably take the names of spirit and of god oftentimes . they therefore that see these things attributed unto the holy spirit , and yet will not suffer him to be called by the name of god ; do as it were refuse to grant unto eve the name of homo , whom notwithstanding they confess to be a creature reasonable and mortal . the second reason is this . hilarie in all his twelve books of the trinity doth nowhere write that the holy spirit is to be worshipped ; he never giveth thereunto the name of god , neither dares he otherwise pronounce thereof , than that it is the spirit of god. besides this , there are usual prayers of the church commonly called the collects , whereof some are made to the father , some to the son , but none to the holy spirit ; and yet in them all mention is made of the three persons . hereunto , i answer , that although hilarie doth not openly call the holy spirit , god : yet doth he constantly deny it to be a creature . now if any ask me why hilarie was so coy and nice to name the holy spirit , god , whom he denyeth to be a creature , when as notwithstanding between god and a creature there is no mean : i will in good sooth say what i think . i suppose that hilarie , for himself thought well of the godhead of the holy spirit : but this opnion was thrust and forced upon him by the pneumatomachi , who at that time rightly deeming of the son , did erewhiles join themselves to those that were sound of judgment . there is also in the ecclesiastical history a little book which they gave liberius a bishop of rome , whereinto they foisted the nicene creed . and that hilarie was a friend of the pneumatomachi , it is perceived in his book de synodis , where he writeth in this manner ; nihil autem mirum vobis videri debet , fratres charissimi , &c. it ought to seem no wonder unto you dear brethren , &c. as for the objection of the prayers of the church called the collects , that in them the holy spirit is not called upon by name : we oppose and set against them the songs of the church , wherein the said spirit is called upon . but the collects are more ancient than the songs , hymns , and anthems . i will not now contend about ancientness , neither will i compare songs and collects together ; but i say thus much only , to wit , that in the most ancient times of the church the holy spirit hath been openly called upon in the congregation . now if i be charged to give an instance , let this serve . in the collect upon trinity sunday it is thus said ; almighty and everlasting god , which hast given unto us thy servants grace by the confession of a truth to acknowledg the glory of the eternal trinity , and in the power of the divine majesty to worship the unity ; we beseech thee that through the stedfastness of this faith , we may evermore be defended from all adversity , which livest and reignest one god world without end . now because that in this collect , where the trinity is expresly called upon , the names of persons are not expressed ; but almighty and everlasting god invocated , who abideth in trinity and unity ; it doth easily appear elsewhere also that the persons being not named under the name of almighty and everlasting god , not only the father is to be understood , but god which abideth in trinity and unity , that is , the father , the son , and the holyghost . a third objection of theirs is this . the son of god oftentimes praying in the gospels , speaking unto the father , promiseth the holy spirit , and doth also admonish the apostles to pray unto the heavenly father , but yet in the name of the son. besides that , he prescribeth them this form of prayer : our father which art in heaven . ergo the father only is to be called upon , and consequently the father only is that one and very true god , of whom it is written , thou shalt worship the lord thy god , and him only shalt thou serve . whereto i answer , first by denying the consequent , the son prayed to the father only ; ergo , the father only is of us also to be prayed unto . for the son of god is distinguished of us both in person and in office ; he as a mediator maketh intercession for us to the father ; and although the son and the holy spirit do both together receive and take us into favour with god ; yet is he said to intreat the father for us ; because the father is the fountain of all counsels and divine works . furthermore touching the form of praying described by christ , it is not necessary that the fathers name should personally be there taken , sith there is no distinction of persons made ; but by the name of father indefinitely we understand god , or the essence of god , the father , the son , and the holy-ghost . for this name hath not alwayes a respect unto the generation of the son of god ; but god is called , the father of the faithful , because of his gracious and free adopting of them ; the foundation whereof is the son of god , in whom we be adopted : but yot so adopted , that not the father only receiveth us into his favour , but with him also the son and the holy spirit doth the same . therefore when we in the beginning of prayer do advertise our selves of god's goodness towards us , we do not cast an eye to the father alone , but also to the son , who gave us the spirit of adoption ; and to the holy spirit in whom we cry abba , father . and if so be that invocation and prayer were restrained to the father alone , then had the saints done amiss , in calling upon , invocating , and praying to the son of god , and with the son the holy spirit in baptism , according to the form by christ himself assigned and delivered . another objection is out of the fourth of amos , in this manner : for lo it is i that make the thunder , and create the spirit , and shew unto men their christ , making the light and the clouds , and mounting above the high places of the earth , the lord god of hosts is his name . now because it is read in that place , shewing unto men their christ ; the pneumatomachi contended that these words are to be understood of the holy spirit . but ambrose in his book de spiritu sancto , lib. . cap. . doth rightly answer , that by spirit in this place is meant the wind : for if the prophets purpose and will had been to speak of the holy spirit , he would not have begun with thunder , nor have ended with light and clouds . howbeit , the same father saith , if any suppose that these words are to be drawn unto the interpretation of the holy spirit , because the prophet saith , shewing unto men their christ ; he ought also to draw these words unto the mystery of the lords incarnation : and he expoundeth thunder to be the words of the lord , and spirit to be the reasonable and perfect soul . but the former interpretation is certain and convenient with the words of the prophet , by whom there is no mention made of christ ; but the power of god is set forth in his works . behold ( saith the prophet ) he that formeth the mountains , and createth the wind , and declareth unto man what is his thought , which maketh the morning darkness , and walketh upon the high places of the earth , the lord god of hosts is his name . in this sort santes a right skilful man in the hebrew tongue translateth this place of the prophet . but admit this place were written of the holy spirit , and were not appliable either to the wind , or to the lords incarnation : yet doth it not follow that the holy spirit is a creature ; because this word of creating doth not alwayes signifie a making of something out of nothing ; as eusebius dxpounding these wrrds ; [ the lord created me in the beginning of his wayes ] writeth thus , the prophet in the person of god , saying , behold i am he that made the thunder , and created the spirit , and shewed unto men their christ : this word created is not so to be taken , as that it is to be concluded thereby , that the same was not before . for god hath not so created the spirit , fithence by the same he hath shewed and declared his christ unto al men . neither was it a thing of late beginning under the son : but it was before all beginning , and was then sent , when the apostles were gathered together , when a sound like thunder came from heaven , as it had been the coming of a mighty wind : this word created being used for sent down , for appointed , ordained , &c. and the word thunder signifying in another kind of manner the preaching of the gospel . the like saying is that of the psalmist , a clean heart create in me o god : wherein he prayed not as one having no heart , but as one that had such a heart as needed purifying , as needed perfecting : and this phrase also of the scripture , that he might create two in one new man ; that is , that he might joyn , couple , or gather together , &c. furthermore , the pneumatomachi by these testimonies insuing endeavour to prove the holy spirit to be a creature . out of john the . ch . by this word were all things made , and without it nothing was made . out of cor. . we have one god the father , even he from whom are all things , and we in him , and one lord jesus christ , through whom are all things , and we by him , out of col. by him were all things made , things in heaven , and things in earth , visible and invisible , &c. now if all things were made by the son , it followeth that by him the holy spirit was also made . whereto i answer , that when all things are said to be made by the son , that same universal proposition is restrained by john himself to a certain kind of things . without him ( saith the evangelist ) was nothing made that was made . therefore it is first to be shewed that the holy spirit was made , and then will we conclude out of john , that if he were made , he was made of the son. the scripture doth no where say , that the holy spirit was made of the father or of the son , but to proceed , to come , and to be sent from them both . now if these universal propositions are to suffer no restraint , it shall follow that the father was made of the son ; than the which what is more absurd and wicked ? again , they object out of mat. . none knoweth the son but the father , and none the father but the son ; to wit , of and by himself ; for otherwise both the angels , and to whomsoever else it shall please the son to reveal the father , these do know both the father and the son. now if so be the spirit be not equal with the father and the son in knowledge , he is not only unequal and lesser than they , but also no god ; for ignorance is not incident unto god. whereto i answer , that where in holy scripture we do meet with universal propositions negative or exclusive , they are not to be expounded of one person , so as the rest are excluded ; but creatures or false gods are to be excluded , and whatsoever else is without or beside the essence and being of god. reasons to prove and confirme this interpretation , i could bring very many , whereof i will adde some for example . in the seventh of john it is said , when christ shall come , none shall know from whence he is ; notwithstanding which words the jews thought that neither god nor his angels should be ignorant from whence christ should be . in the fourth to the galatians ; a mans covenant or testament confirmed with authority no body doth abrogate , or adde any thing thereunto . no just man doth so ; but tyrants and truce-breakers care not for covenants . in john eight , jesus was left alone , and the woman standing in the midst . and yet it is not to be supposed that a multitude of people was not present , and the disciples of christ likewise ; but the word solus , alone , is referred to the womans accusers , who withdrew themselves away every one , and departed . in the sixt of mark , when it was evening , the ship was in the midst of the sea , and he alone upon land : he was not alone upon land or shore , for the same was not utterly void of dwellers ; but he had not any of his disciples with him , nor any body to carry him a shipboard unto his disciples . many phrases or forms of speeches like unto these are to be found in the sacred scriptures , and in authors both greek and latin ; whereby we understand , that neither universal negative nor exclusive particles are strictly to be urged , but to be explained in such sort as the matter in hand will bear . when as therefore the son alone is said to know the father , and it is demanded whether the holy spirit is debarred from knowing the father ; out of other places of scripture judgment is to be given in this case . in some places the holy spirit is counted and reckoned with the father and the son jointly ; wherefore he is not to be separated . elsewhere also it is attributed to the holy spirit that he alone doth know the things which be of god , and searcheth the deep secrets of god ; wherfore from him the knowing of god is not to be excluded . they do yet further object , that it is not convenient or fit for god after the manner of suters to humble and cast down himself ; but the holy spirit doth so , praying and intreating for us with unspeakable groans , rom. . ergo the holy spirit is not god. whereunto i answer , that the holy spirit doth pray and intreat , insomuch as he provoketh us to pray , and maketh us to groan and sigh . oftentimes also in the scriptures is that action or deed attributed unto god , which we being stirred up and moved by him doe bring to passe . so it is said of god unto abraham , now i know that thou fearest god : and yet before he would have sacrificed isaac , god knew the very heart of abraham : and therefore this word cognovi , i know , is as much as cognoscere feci , i have made or caused to know . and that the spirit to pray and intreat , is the same with that to make to pray and intreat ; the apostle teacheth even there , writing , that we have received the spirit of adoption , in whom we cry abba father . where it is manifest that it is we which cry , the holy-ghost provoking and forcing us thereunto . howbeit they goe further , and frame this reason , whosoever is sent , the same is inferior and lesser than he of whom he is sent ; and furthermore he is of a comprehensible substance , because he passeth by local motion from place to place : but the holy spirit is sent of the father and the son , john , . & . it is poured forth and shed upon men . acts . ergo , the holy spirit is lesser than the father and the son , and of a comprehensible nature , and consequently not very god. whereto i answer , first , that he which is sent is not alwayes lesser than he that sendeth : to prove which position any mean wit may inferre many instances . furthermore , touching the sending of the holy spirit , we are here to imagine no changing or shifting of place . for if the spirit when he goeth from the father and is sent , changeth his place , then must the father also be in a place , that he may leave it and goe to another . and as for the incomprehensible nature of the spirit , he cannot leaving his place passe unto another . therefore the sending of the spirit is the eternal and unvariable will of god , to do something by the holy spirit ; and the revealing and executing of this will by the operation and working of the spirit . the spirit was sent to the apostles ; which spirit was present with them , sith it is present every where ; but then according to the will of god the father he shewed himself present and powerful . some man may say , if sending be a revealing and laying open of presence and power , then may the father be said to be sent , because he himself is also revealed . i answer , that when the spirit is said to be sent , not only the revealing , but the order also of his revealing is declared ; because the will of the father and of the son , of whom he is sent , going before , not in time , but in order of persons , the spirit doth reveal himself , the father , and also the son. the father revealeth himself by others , the son , and the holy spirit , so that his will goeth before . therefore sending is the common work of all the three persons ; howbeit , for order of doing , it is distinguished by divers names . the father will reveal hims●lf unto men with the son and the spirit , and be powerful in them , and therefo●● is said to send . the son doth assent unto the will of the father , and will that 〈◊〉 be done by themselves , which god will to be done by them ; these are said to be sent . and because the will of the son doth goe before the spirit in order of persons , he is also said to send the spirit . yet for all this they alledge , that if the spirit had perfection , then would he speak of himself , and not stand in need alwayes of anothers admonishment : but he speaketh not of himself , but speaketh what he heareth , as christ expresly testifieth , john . ergo he is unperfect , and whatsoever he hath , it is by partaking , and consequently he is not god. whereto i answer , that this argument is stale : for it was objected by heretiques long ago against them that held the true opinion , as cyrill saith ; who answereth , that by the words of christ is rather to be gathered , that the son and the spirit are of the same substance . for , the spirit is named the minde of christ , cor. . and therefore he speaketh not of his own proper will , or against his will in whom and from whom he is ; but hath all his will and working naturally proceeding from the substance as it were of him . lastly they argue thus ; every thing is either unbegotten or unborn , or begotten and created ; the spirit is not unbegotten , for then he were the father ; and so there should be two without boginning ; neither is he begotten , for then he is begotter of the father , and so there shall be two sons , both brothers ; or he is begotten of the son , and then shall he be gods nephew , than the which what can be imagined more absurd ? ergo , he is created . whereto i answer , that the division or distribution is unperfect ; for that member is omitted which is noted of the very best divine that ever was , even jesus christ our saviour ; namely , to have proceeded , or proceeding : that same holy spirit ( saith he ) which proceedeth from the father . which place nazianzen doth thus interpret . the spirit , because he proceedeth from thence , is not a creature ; and because he is not begotten , he is not the son ; but because he is the mean of begotten and unbegotten , he shall be god , &c. and thus having avoided all these cavils of the * pneumatomachi , a sect of heretiques too too injurious to the holy spirit , insomuch as they seek what they can , to rob and pull from him the right of his divinity ; i will all christians to take heed of their pestilent opinions , the poison whereof though to them that be resolved in the truth it can do little hurt , yet to such as stand upon a wavering point it can do no great good . having thus farr waded against , and overthrown their opinons ; i must needs exhort all to whom the reading hereof shall come , that first they consider with themselves what a reverend mystery all that hitherto hath been said in this chapter concerneth ; namely , the spirit of sanctification , and that they so ponder places to and fro , as that they reserve unto the holy spirit the glorious title of divinity , which by nature is to him appropriate ; esteeming of those pneumatomachi or theomachi , as of swine , delighting more in the durty draffe of their devices than in the fair fountain water of golds word ; yea , condemning them of grosser ignorance than the old philosophers , who though they favoured little of heavenly theology , yet some illumination they had of the holy and divine spirit ; marry it was somewhat misty , dark , lame , and limping ; nevertheless , what it was , and how much or little soever it was , they gave thereunto a due reverence , in that they acknowledged and intituled it animam mundi , the soul or life of the world , and ( as nazianzen witnesseth ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mind of the universal , and the outward breath , or the breath that cometh from without . porphyrie expounding the opinion of plato , who was not utterly blind in this mystery , saith , that the divine substance doth proceed and extend to three subsistencies and beings ; and that god is chiefly and principally good , next him the second creator , and the third to be the soul of the world ; for he holdeth , that the divinity doth exttend even to this foul . as for hermes trismegistus , he saith , that all things have need of this spirit ; for according to his worthiness he supporteth all , he quickneth and sustaineth all , and he is derived from the holy fountain , giving breath and life unto all , and evermore remaineth continual , plentiful , and unemptyed . and here by the way i give you a note worth reading and considering ; namely , how all nations in a manner , by a kind of heavenly influence , agree in writing and speaking the name of god with no more than four letters . as for example , the egyptians do call him theut , the persians call him syre , the jews express his unspeakable name as well as they can by the word adonai consisting of four vowels ; the arabians call him alla , the mahometists call him abdi , the greeks call him theos , the latines call him deus , &c. this although it be not so proper to our present purpose , ( yet because we are in hand with the holy spirits deity ) is not altogether impertinent . but why god would have his name as it were universally bounded within the number of four letters , i can give sundry reasons , which requires too long a discourse of words by digression : and therefore i will conceal them for this time . these opinions of philosophers i have willingly remembred , that it might appear , that the doctrine concerning the holy spirit is very ancient ; which they have taken either out of moses writings , or out of the works of the old fathers , published in and set forth in books , though not wholly , fully , and perfectly understood and known ; and also that our pneumatomachi may see themselves to be more doltish in divine matters than the heathen , who will not acknowledg that essential and working power of the divinity whereby all things are quickened : which the heathen did after a sort see ; after a sort ( i say ) because they separated the soul of the world ( which they also call the begotten mind ) from the most soveraign and unbegotten god , and imagined certain differences of degrees , and ( as cyrill saith ) did arrianize in the trinity . so then i conclude against these pneumatomachi , that in so much as they imitate the old gyants , who piling up pelion upon ossa , and them both upon olympus , attempted by scaling the heavens to pull jupiter out of his throne of estate , and to spoil him of his principality , and were notwithstanding their strength whereby they were able to carry huge hills on their shoulders , overwhelmed with those mountains and squeized under the weight of them even to the death ; so these pneumatomachi , being enemies both to the holy spirit , and no friends to the holy church ( for then would they confess the trinity in unity , and the unity in trinity ) and consequently also the deity of the holy spirit ) deserve to be consumed with the fire of his mouth , the heat whereof by no means can be slacked , quenched , or avoided . for there is nothing more unnatural , nothing more monstrous , then against the person of the deity ( i mean the spirit of sanctification ) to oppose mans power , mans wit , mans policy , &c. which was well signified by that poetical fiction of the giants , who were termed anguipedes , snake-footed ; which as joachimus camerarius expoundeth of wicked counsellours , to whose filthy perswasions tyrants do trust as unto their feet ; and james sadolet interpreteth of philosophers , who trusting over-much unto their own wits , become so bold in challenging praise for their wisdom , that in fine all turneth to folly and confusion ; so i expound of hereticks and schismaticks , who either by corrupt doctrine , or by maintaining precise opinions , or by open violence , &c. assay to overthrow the true religion , to break the unity of the church , to deny caesar his homage , and god his duty , &c. and therefore let jovis fulmem , wherewith they were slain , assure these that there is divina ultio due to all such , as dare in the fickleness of their fancies arrear themselves against the holy spirit ; of whom sith they are ashamed hereupon earth ( otherwise they would confidently and boldly confess him both with mouth and pen ) he will be ashamed of them in heaven , where they are like to be so farre from having any society with the saints , that their portion shall be even in full and shaken measure with miscreants and infidels . and therefore let us , if we will discern and try the spirits whether they be of god or no , seek for illumination of this inlightning spirit , which as it bringeth light with it to discover all spirits , so it giveth such a fiery heat , as that no false spirit can abide by it for fear of burning . howbeit the holy spirit must be in us , otherwise this prerogative of trying spirits will not fall to our lot . but here some will peradventure move a demand , and do ask , how the holy spirit is in us , considering that infiniti ad finitum nulla est proportio , neque loci angustia quod immensum est potest circumscribi : of that which is infinite , to that which is finite there is no proportion ; neither can that which is unmeasurable be limited or bounded within any precinct of place , &c. i answer , that the most excellent father for christs sake sendeth him unto us , according as christ promised us in the person of his apostles ; the comforter ( saith he ) which is the holy spirit , whom my father will send in my name . and as for proportion of that which is infinite to that which is finite , &c. i will in no case have it thought , that the holy spirit is in us , as a body placed in a place terminably ; but to attribute thereunto , as duly belongeth to the deity , an ubiquity , or universal presence ; not coporally and palpably ; but effectually , mightily , mystically , divinely , &c. yea , and this i may bodldly add , that christ jesus sendeth him unto us from the father : neither is he given us for any other end , but to enrich us abundantly with all good gifts and excellent graces ; and ( among the rest ) with the discerning of spirits aright , that we be not deceived . and here an end of the first book . book ii. chap. i. of spirits in general ; what they are and how to be considered : also how farr the power of magitians and witches is able to operate in diabolical magick . . because the author in his foregoing treatise , upon the nature of spirits and devils , hath only touched the subject thereof superficially , omitting the more material part ; and with a brief and cursory tractar , hath concluded to speak the least of this subject which indeed requires most amply to be illustrared ; therefore i thought fit to adjoyn this subsequent discourse ; as succedaneous to the fore-going , and conducing to the compleating of the whole work . . the nature of spirits is variously to be considered , according to the source to which each caterva doth belong : for as some are altogether of a divine and celestial nature ; not subject to the abominable inchantments and conjurations of vitious mankind ; so others are the grand instigators , stirring up mans heart to attempt the inquiry after the darkest , and most mysterious part of magick , or witchcraft : neither is this their suggestion without its secret end : that is , that by the private insinuation , and as it were incorporating themselves into the affection , or desire of the witch , or magician ; they may totally convert him into their own nature : reducing him at last by constant practice , to such obdurateness and hardness of heart , that he becometh one with them , and delighted with their association , being altogether dead to any motions in himself that may be called good . . and if we may credit example , which is the surest proof ; the very imaginations , and affection of a magician , doth create an evil essence or devil ; which was not before in being : for , as the astral spirits are believed by many to germinate and procreate one another , so likewise are the infernal spirits capable of multiplication in their power and essence , according to their orders , ranks and thrones ; by means of the strong imagination in a witch , or malevolous person , earnestly desiring their assistance . . not that the spirits or devils so begotten do any whit add or contribute to the number in general ; for as they are capable of increasing into distinct and separated substances , so are they likewise again contracted , and as it were annihilated ; when the force of that imagination is gone , which was the cause of their production : the nature of a spirit , whither heavenly or hellish , being to dilate , or contract themselves into as narrow compass , as they please ; so that in a moment they can be as big in circumference as an hundred worlds , and on a sodain reduce themselves to the compass of an atome . . neither are they so much limited as tradition would have them ; for they are not at all shut up in any separated place : but can remove millions of miles in the twinkling of an eye , yet are they still where they were at first : for , out of their own element , or quality , they can never come : go whither they will , they are in darkness : and the cause is within them , not without them : as one whose mind is troubled here in england , can remove his carcase from the place where it was before ; but should he go to the utmost bounds of the earth , he cannot leave his perplexed and tormented minde behind him . . as for the shapes and various likenesses of devils , it is generally believed , that according to their various capacities in wickedness , so their shapes are answerable after a magical manner : resembling spiritually some horrid and ugly monsters , as their conspiracies against the power of god , were high and monstrous , when they fell from heaven : for the condition of some of them is nothing , but continual horrour and despair ; others triumph in firie might and pomp , attempting to pluck god from out of his throne ; but the quality of heaven is shut from them , that they can never find it , which doth greatly add to their torment and misery . . but that they are materially vexed and scorched in flames of fire , is inferiour to any to give credit to , who is throughly verst in their nature and existence : for their substance is spiritual ; yea their power is greater , then to be detain'd or tormented with any thing without them : doubtless their misery is sufficiently great , but not through outward flames ; for their bodies are able to pierce through wood and iron , stone , and all terrestrial things : neither is all the fire , or fewel of this world able to torment them ; for in a moment they can pierce it through and through . but the infinite source of their misery is in themselves , and is continually before them , so that they can never enjoy any rest , being absent from the presence of god : which torment is greater to them , then all the tortures of this world combin'd together . . the wicked souls that are departed this life , are also capable of appearing again , and answering the conjurations of witches , and magicians , for a time : according to nagar the indian , and the pythagoreans . and it cannot be easily conceived , that their torment is much different stom the rest of the devils : for the scripture saith : every one is rewarded according to their works . and , that which a man sows , that he shall reap . now as the damned spirits , when they lived on earth , did heap up vanity , and load their souls with iniquity , as a treasure to carry with them into that kingdom , which sin doth naturally lead into : so when they are there , the same abominations which here they committed , do they ruminate and feed upon ; and the greater they have been , the greater is the torment , that ariseth before them every moment . . and although these infernal spirits , are open enemies to the very means which god hath appointed for mans salvation ; yet such is the degenerate and corrupted mind of mankind , that there is in the same an itching after them for converse and familiarity , to procure their assistance , in any thing that their vain imagination suggesteth them with : to effect which , they inform themselves in every tradition of conjuration and exorcism ; as also in the names , natures and powers of devils in general , and are ever restless , till their souls be totally devoted to that accursed and detestable nature , which is at enmity with god and goodness . . now to proceed in the description of these infernal spirits and separated daemons , or astral beings , as also of those in the angelical kingdom ; they that pertain to the kingdom of heaven , are either angels which are divided into their degrees and orders ; or else the righteous souls departed , who are entred into rest : and it cannot be , but that the life of angels and souls departed , is the same in heaven , as also the food that nourisheth them , and the fruits that spring before them : nor is it possible for any , how expert so ever in magical arts , to compel either of them , of what degree soever they be , to present themselves , or appear before them : although many have written large discourses and forms of convocation , to compel the angels unto communication with them by magical rites and ceremonies . . it may indeed be believed , that seeing there are infinite numbers of angels , they are also imployed for the glory of god , and protection of mankind , ( but not subject to conjurations . ) and that they accompany many righteous men invisibly , and protect cities and countries from plagues , war , and infestings of wicked spirits , against which principalities and powers of darkness , it is their place to contend and war , to the confusion of the kingdom of darkness . . but such spirits as belong to this outward world , and are of the elemental quality , subject to a beginning and ending , and to degrees of continuance ; these may be solicited by conjurations , and can also inform magicians in all the secrets of nature ; yet so darkly , ( because they want the outward organ ) ; that it is hardly possible for any that hath fellowship with them , to learn any manual operation perfectly and distinctly from them . . many have insisted upon the natures of these astral spirits : some alledging , that they are part of the faln angels , and consequently subject to the torments of hell at the last judgment : others , that they are the departed souls of men and women , confined to these outward elements until the consummation : lastly , others , as del rio , nagar the indian magician , and the platonists affirm , that their nature is middle between heaven and hell ; and that they reign in a third kingdom from both , having no other judgment or doom to expect for ever . . but to speak more nearly unto their natures , they are of the source of the stars , and have their degrees of continuance , where of some live hundreds , some thousands of years : their food is the gas of the water , and the blas of the air : and in their aspects , or countenances , they differ as to vigour and cheerfulness : they occupy various places of this world ; as woods , mountains , waters , air , fiery flames , clouds , starrs , mines , and hid treasures : as also antient buildings , and places of the slain . some again are familiar in houses , and do frequently converse with , and appear unto mortals . . they are capable of hunger , grief , passion , and vexation : they have not any thing in them that should bring them unto god : being meerly composed of the most spiritual part of the elements : and when they are worn out , they return into their proper essence or primary quality again ; as ice when it is resolved into water : they meet in mighty troops , and wage warr one with another : they do also procreate one another ; and have power sometimes to make great commotions in the air , and in the clowds , and also to cloath themselves with visible bodies , out of the four elements , appearing in companies upon hills and mountains , and do often deceive and delude the observers of apparitions , who take such for portents of great alterations , which are nothing but the sports and pastime of these frolick spirits : as armies in the air , troops marching on the land , noises and slaughter , tempest and lightning , &c. . these astral spirits are variously to be considered ; some are beings separate and absolute , that are not constitute to any work or service : others are subservient to the angels , that have dominion over the influences of the stars : others are the astral spirits of men departed , which ( if the party deceased was disturbed and troubled at his decease , ) do for many years , continue in the source of this world ; amongst these airy spirits , to the great disquietness of the soul of the person , to whom they belong : besides the causes are various that such spirits rest not ; . when by witchcraft they are inchanted , and bound to wander so many years ; as thrice or fourtimes seven , before they can be resolved into nothing . . when the person hath been murthered ; so that the spirit can never be at rest , till the crime be discovered . . when desires and lusts , after wife , or children , house , lands , or money , is very strong at their departure ; it is a certain truth , that this same spirit belonging to the starrs will be hanckering after these things , and drawn back by the strong desires and fixation of the imagination , which is left behind it : nor can it ever be at rest , till the thing be accomplished , for which it is disturbed . . when treasure hath been hid , or any secret thing hath been committed by the party ; there is a magical cause of something attracting the starry spirit back again , to the manifestation of that thing . upon all which , the following chapters do insist more largely and particularly . chap. ii. of the good and evil daemons or genii : whither they are ; what they are , and how they are manifested ; also of their names , powers , faculties , offices ; how thy are to be considered . . according to the disposition of the mind , or soul , there is a good or evil daemon that accompanies the party visibly , or invisibly ; and these are of such rancks and orders , and names , as the capacity of the persons soul is , to whom they belong : their office is said to be , fore-warning the person of eminent danger , sometimes by inward instinct , sometimes by dreams in the night , and sometimes by appearing outwardly . the daemon or genius changeth its nature and power , as the person changeth his : and if from good , the party degenerate to iniquity ; then by degrees the good angel leaves him , and an evil daemon doth naturally succeed : for each thing draws after that which is like it self . . magicians mention three several wayes of enjoying the society of the bonus genius ; first by intellectual association , when secret and mental instigations do arise in their hearts , to do this or that , and to forbear the other : as in the manuscript of nagar the indian , his own testimony of himself is to this effect : my blessed guardian damilkar , hath now so sweetly communicated himself unto me ; that by all the manifestations , whereby a holy daemon can attend and converse with mankind , he appeareth unto me : first in the intellectual way , he is ever present , and every moment prompts me , what to act , what to forbear from acting : ah had he not rushed up through the powers of my soul , and suddenly warned me in my travel to quiansi in china , through the airy region , to turn nimbly to the right hand , at an instant , a mighty troop of devils , whose leader was grachnoek , coming through that tract of air , had crusht me into a thousand peices : this is the first degree of its appearing . . then he proceedeth in the language of sina , describing the second way of its manifestation : and when the deepest sleep hath over-poured we , i am never without him ; sometimes my damilkar stands before me like a glorious virgin , administring to me a cup of the drink of the gods , which my intellectual man exhausteth : sometimes he brings caelestial companies , and danceth round about me ; and when after the weariness of the senses , through contemplation i fell into gentle sleep on the holy mountain of convocation , which is called adan , he shewed me the motion of the heavens , the nature of all things , and the power of every evil daemon . . thirdly , he continueth to describe the external appearance of the genius , to this effect : damilkar appears before me at my desire ; for my desires are as his desires : when i slept a long space in my private dwelling , he appeared outwardly , and watering me with the dew of the fourth heaven , i awakned , when he had thrice said nankin nagar so the time being come , we mounted through the air , unto the holy mountain of convocation . ; . in this example the three degrees of the apparition of the bonus genius , or good daemon are excellently deciphered , which is also the same in the appearance of the bad genius : and according to the deepest magicians , there be seven good angels , who do most frequently become particular guardians , of all others , each to their respective capacities ; and also seven evil daemons , that are most frequent in association with depraved persons , as guardians to them . . these are the seven good angels , or daemons . iubanladace a mighty prince in the dominion of thrones , he cometh unto such as follow national affairs , and are carryed forth unto warr and conquest ; he beareth alwayes a flaming sword , and is girded about , having a helmet upon his head , and appearing still before the party in the air : he must be sollicited and invocated with chastity , vows , fumes , and prayers : and this his is character to be worn as a lamin . ● yah-li-yah one of the powers , accompanying such as are virgins , and devoted to religion , and a hetmits life : he teacheth all the names and powers of angels , and gives holy charms against the assaults of evil daemons : he must be addrest unto by prayer , resignation , and fasting , with a celestial song out of the canto's of nagar : this is his character . ● nal-gah appearing to those that are devoted to the knowledge of magick ; teaching them how to exercise infernal witchcraft without danger , and in despight to the devils : he must be sought by hours , minutes , constellations , privacy and blood , &c. he hath a bow bent in his hand , and a crown of gold upon his head : this is his character . ● maynom , one of the powers who hath the ability of subservient administration ; that is , at one time to be present with many ; he resembleth a ew with lamb , typifying his nature in that appearance . gaonim an angel , causing his pupil to go invisible , and transporting him at his pleasure in a moment , to the outmost parts of the earth . halanu the instructer in manual operations , by whom bezaliah , and aholibah were divinely inspired for the structure of the tabernacle . rama-umi who is the instructer in cabalistical magick , and reveals the secrets of numbers , the names of angels , and the vertue of boim . . these are the seven bad angels or daemons . as the power and capacity of the good , proceeds from the strength of god , in the quality of heaven ; so is the force of the evil genii , in the hellish quality correspondent : for it is to be noted , that these evil angels did before their fall , enjoy the same places and degrees that now the good or holy angels do : so that as their power is to instruct men in government , abstinence , philosophy , magick , and mechanick arts , for a good intent , and for the glory of god : the power of the evil ones is the very same to inform and instigate unto the same attainments , as farr as they may be instrumental for the devil , or the kingdom of darkness therein . . their names are . panalcarp , like a crocodile with two heads . . baratron appearing like a conjurer in a priestly habit . sondennah like a hunts-man . . greizmodal accompanying his pupil like a spaniel-dog . . ballisargon the grand inticer to theeving and robbery , till he hath brought his followers to destruction . . morborgran who can put on various likenesses , especially appearing as a serving-man . . barman who most commonly possesseth the soul of those that are joyned unto him . . these are the names of the good and evil daemons ; according to the antient writing , on the magical art : who do also to many particular cities and countries , ascribe certain good and evil angels ; the one whereof protects and defends , the other inflicts pestilence and famin upon them : like unto which is the story recorded by sigbertus in chronicis : that in the th year of the reign of constans , a good angel and a bad were seen by the whole city of constantinople , nightly to fly about the city ; and as often as by the command of the good angel , the other smote any house with a dart in his hand , such was the number that dyed in that house , according to the stroaks given . . and indeed it is to be feared , that whosoever have ever pretended , or do at present alledge , that they enjoy familiarity with a familiar spirit ; i say its greatly to be suspected , that all such familiars belong to the kingdom of darkness ; for such are too too officious , and ready to attend the depraved desires of mortal men ; whereas if communication with angels , or good and holy guardians be at all attainable , yet such is the difficulty of the attainment , that the examples thereof , if true , are exceeding rare : but in general , the writings of magicians and naturallists do plentifully abound with examples of this nature ; whether good or evil , is yet to be determined . i have been told of a certain country-man , in these dayes , who was continually pestered with the company of a woman , discerned by none but by himself : if he was upon horse-back , she would be behind him : if at dinner , she sate at his elbow ; if lying on his bed , there she was also present ; and if at any time he had taken a journey , or gone about some unprofitable business , at such a time she accompanyed him not ; and seldom escaped he some mischief when she was absent : but at last , for all her dutiful pretences , as she accompanyed him , riding through a deep and swift running river , she tumbled him into the deepest part , and lay upon him till she had strangled or drowned him . . amongst the jews this kind of idolatry was frequent , to consult with and associate themselves unto familiar spirits , whom they compelled to do them domestick service , dressing their camels , lifting their burthens , and doing their messages : for the attaining their service they had many blasphemous forms , and superstitious ceremonies and sacrifices ; making the holy names of god subservient to their accursed practices : one whose name was baal-ben-ammim , was adjudged by the law of moses to be burnt for the like practices ; being condemned in the time of one judah a high priest in the captivity for killing an infant , and with its blood performing sacrifice to baalzebub , with various ceremonies intermixed ; by which means his god had bequeathed unto him a certain lacky from the infernal troop to attend and serve him for his whole life time : this is to be found in zoar's coment upon berosus , and belus , who affirms , that at his tryal he endeavoured to prove , that the same was the good angel or genius given unto him by the mercy of god. . both the hebrew cabalists and heathen magicians , as also those addicted to magick in christianity , have all of them laid down certain forms of attaining the company of a good , or evil angel , by number and astrological observations , fitted to the rules of conjuration and invocations : and many of the superstitious rabbi's have affirmed , that they were able by such practices , to cause the ghost of adam , eve , or any of the holy patriarchs to appear unto them : which was surely the delusion of satan to harden their hearts . but in the addition to the th book of the discovery , this subject is more practically handled ; where many forms of obtaining the society of the bonus , or malus genius , are plainly decyphered : so far as with safety and convenience they could be described . chap. iii. of the astral spirits of men departed : what they are : and why they appear again : and what witchcraft may be wrought by them . . as the astral spirits separate , which belong not to any deceased person , do for many years survive , or continue ; so if the party deceased hath departed in discontent , and melancholy , it is often known that they return again , and causing terrour to families and houses , do wait for opportunity to disburthen themselves , that at length they may come into their desired rest . . the opinion of many is , that the devill in their likenesse is all that appears : but the more learned have sufficiently demonstrated , through example , and experience ; that the apparition is really proper to the person deceased . nor can it easily be denyd , that to every man , and woman , while they live the natural life , there belongs a syderial , or starry spirit ; which takes its original wholly from the elemental property : and according to the weaker , or stronger capacity of the party , it hath the longer , or shorter continuance , after the bodyes decease . . such persons as are secretly murthered , and such as secretly murther themselves , do most frequently appear again , and wander hear the place where their carcase is , till the radical moisture be totally consumed : according to the opinion of paracelsus , after the consumption whereof , they can re-appear no longer , but are resolv'd into their first being , or astrum , after a certain term of months , or years , according to the vigour , or force of that first attraction which was the only cause of their returning . . the manner and seasons of their appearing are various : sometimes before the person , unto whom they do belong , depart this life , they do by external presentations forewarn him , near the time , that the day of death approacheth . as it is reported of codrus laaenus , to whom an empty , meager ghost appeared at midnight , signifying unto him , how sad and lachrymable a tragedy was shortly to attend him ; and also adding , that he would visit him in the execution thereof : which proved not contrary to the words of the apparition ; for at the very instant , when his treacherous wife had stab'd him at the heart , on a suddain he beheld the same , with preparations for his interment , whilst he yet survived , after the fatall wound was given . . sometimes the starry spirit of a person appears to his beloved companion , many hundred of miles asunder , who was ignorant of the death of the party : and it hath often been heard , that when none of the kindred or family of the said party deceased , have ever been disturbed by it , or in the least been sensible of its appearing ; yet to some of its most intimate acquaintance , it discovers it self , and importunes them to perform some ceremony , or other , that it may be returned into rest ; or else discovers some treasure , which was hid by the party whilest alive , or else some murther which it had commited : but the most frequent cause of their returning , is when the party hath himself been privately murthered . . for such is the poysonous malice , and bloudy spirit of the murtherers , that it sufficeth them not to have privately bereaved them of their lives ; but also by certain earnest wishes , curses , and conjurations , they do afterwards adjure them , that for such a term of years , they shall never have power to appear again : which wishes , being earnestly given forth , from the hellish root in the murtherer , do exceedingly torment the murthered parties spirit , taking deep impression thereon ; so that it is alwayes in continual sorrow , and anguish , till the term of years be expired , and till the murther be made manifest to the world : after which discovery , it returns to perfect rest ; this is well known to those that are exercised in witchcraft , and cruell murthers , though not common to those that murther but once . . there be many ancient families in europe , to whom the ghost of their first progenitor , or ancestor appears immediately before the departure of some heir , or chief in the same family : which assertion is confirmed by cardan , in an example of an antient family , in the dukedome of parma , called the tortells , to whom there belongs an ancient castle , with a spatious hall ; near the chimney of the said hall an old decrepit woman , for these hundreds of years , is wonted to appear , when any of the family is about to dye : and it is reported amongst them that the same is the ghost of one belonging to the same name , and family , who for her riches , was murthered by some of her nephews , and thrown into a pit . . many such apparitions do for many years continue to be seen in one particular place ; ever watching for opportunity , to discover some murther , or treasure hid : and the cause of the difficulty of the said discovery , consists in the nature of their substance ; for could they make use of the organ of the tongue , they might quickly discover it : or if they had the outward benefit of hands , they might produce the said treasure , or carcase murthered , but this they are seldome able to accomplish ; being destitute of the outward organs , and mediation of hands to hold withall , or tongue to vent their grievances : and that this is true , the manner of their appearance doth confirm it : for all that they are able to effect , if they have been murthered , is commonly to appear near the very place , where their body lies , and to seem as if they sunk down , or vanished in the same ; or else to appear in the posture of a murthered person , with mangled , and bloudy wounds , and hair dishevel'd : but it is rarely known , that any such apparitions have plainly spoken , or uttered by words , the time of their murther , with the cause , the persons name , or place ; unless the murther , by circumstances hath been more then ordinary , horrid , and execrable : then the remembrance of the same doth sometimes enable the apparition to frame a voice , by the assistance of the air , and discover the fact . . but to speake in general concerning apparitions , why they are so seldome seen ; and why such spirits as appear , can not without mans assistance accomplish their design ; it may easily be apprehended , that all spirits , or spiritual substances , and devills , have their life , breath , and motion in another source , or element then this external world ; and as any creature , whom the element of water hath nourished , and bred , can live but short while upon the land ; so it s with them , when they come out of their proper habitations : which is the cause of the rarity of apparition ; it being as difficult for any spirit to manifest it self in this outward principle , of the four elements , as for a man to continue with his head under water : yea it is rather pain , then pleasure for any spirit , whether good , or bad , to come into this outward world . . great is the villany of necromancers , and wicked magicians , in dealing with the spirits of men departed ; whom they invocate , with certain forms , and conjurations , digging up their carkasses again , or by the help of sacrifices , and oblations to the infernal gods ; compelling the ghost to present it self before them : how this was performed in antient times , by hags , and witches , is notably described in the aethiopian history of heliodorus , in the practice of an antient woman , who coming into the camp , in the dead of night ; where amongst many slaughtered bodies , the body of her son was also slain ; whose carkase she laid before her , digging a hole , and making a fire on each side , with the body in the midst ; then taking an earthen pot from a three footed stool , she poured honey out of it , into the pit ; then out of another pot , she poured milk ; and likewise out of the third : lastly , she cast a lump of hardned dough , in the form of a man into the pit ; the image was crowned with lawrell : then she threw in some of the shrub called bdellium : this done , with a sword she ran frantickly up and down , cutting her self ; and with a lawrell branch sprinkled of her blood into the fire : at length whispering at her sons ear , she caused him to arise , and questioning him of the fortune of his brother , what was become of him , he answered dubiously speaking prosperity to two persons that secretly beheld her , and telling her , that suddain death for her impiety attended her , which came to passe ere she left the place ; after all these predictions , the carcase ceased to answer any more : and tumbled groveling on the ground again . . and although by most men , as also by the author in his foregoing discovery , it is constantly believed , that the witch of endor raised not samuel , nor the ghost of samuel , as not beleeving that there is an astral spirit or ghost belonging unto every man ; yet it is very probable , that by her conjurations she caused his sydereal spirit to appear : which is possible to be effected : and hath been often done : as weaver in his funeral monuments records of edward kelly , who in the park of walton ledale , in the county lancaster , with one paul waring , invocated a devil , and afterwards digg'd up the corps of a poor man , that had been buried that very day , in a place near the same , called law church-yard : whom he compelled by incantations , and conjurations to speak , and utter prophetical words , concerning the master of one of his assistants . . according to the state and condition wherein a person dyes , so is it with their astral spirit : for if they died in perfect peace , and had come through the valley of true repentance ; being dead to this life before it left them ; then their starry spirit doth enter into rest , in its proper source , or quality at the instant of their decease : nor is it possible for all the conjurations in hell , to cause them to return , or appear again . . but some might object , that samuel was an holy prophet , and attaind unto a perfect life ; which is thus to be answered , that before christ came into the world , none of the most holy prophets of god , did ever attain to that degree of blessednesse , that the christians after christ possessed : for in the time of the law , a covering , or vail was spread over the faces of all people : and something there was that letted , or hindred their souls from any plain and perfect vision , and fruition of god ; otherwise then through types , and shaddows , which partition wall , the end of christs incarnation was to break down . . in the writings of plato , there be many strange relations of the apparitions of souls , of their torments , and purgations , of the cause of their returning , what their nature is , what their substance and property is , and what their food , and nourishment is : but he mistakes the soul for the astral spirit : for the soul in its returning and apparition is farr different ; if a holy soul appear , it is to persons like it self , and that in sleep , warning them of dangers , and discovering heavenly secrets unto them : and if a damned soul appear , it is likewise to such as are of a nature like it self : whom it instigates , asleep , teaching them notorious villanies in dreams ; and provoking them to every wicked cogitation . . the sect of pythagoras have strange and antick opinions , concerning souls , and ghosts , or starry spirits : whom they alledge to be frequently converted into gods , or daemons , or demi-gods , and heroes : ( as the platonicks do , ) and that there is a continual traduction , and transmigration of souls , from one to another , till they attain to be deify'd at last ; and then that they do frequently appear , to those that be like themselves ; instructing , and forewarning them : it was also the belief of many wise , and antient philosophers , that the oracles were from such daemons , as had been the ghosts , or souls of wise and excellent men : as apollo's oracle , and the oracle of pallas , or minerva : which opinions have much of reason and probability . . it is also the opinion of some , that the particular spirits of famous men do after the death of the body , take up some particular habitations , near such places cities , towns , or countries , as they most do affect , as tutelaries , and guardians unto them ; which is reported by vopiscus , of apollonius thyaneus ; that when his city thyana was taken by aurelianus the emperour : and when he was in his tent , pondering furiously how to destroy the same ; the ghost of apollonius appeared unto him saying , aurelianus , if thou desirest to be a conquerour , suppose not to slay these my citezens : aurelianus , if thou wilt be a ruler , shed no innocent blood ; aurelianus , be meek , and gentle , if thou wouldst be a conquerour . . i have heard many wonderful relations from lunaticks or such as are almost natural fools , who have asserted , that being for many daies together conversant amongst faeries in woods , mountains , and caverns of the earth , they have feasted with them , and been magnificently entertaind with variety of dainties , where they have seen several of their neighbours or familiar acquaintance in the habit they were wont to weare , notwithstanding they were know to have been dead some years before . . and many learned authors have also insisted upon this particular , alledging that when such as the faeryes have brought into their society do feast and junket with them , though they have a real and perfect knowledge of their neighbours and acquaintance amongst the rest , yet their language they are not able to understand , neither do these acqaaintance of theirs acknowledge or take notice of them at all , but do either sit ( both they and all the rest ) in a profound and tedious silence , or else discourse in a most stupendious kinde of gibberish , not intelligible to strangers . . but more particularly to illustrate this conjecture , i could name the person who hath lately appeared thrice since his decease , at least some ghostly being or other , that calls it self by the name of such a person who was dead above an hundred years agoe , and in his life time accounted as a prophet or praedicter by the assistance of sublunary spirits . and now at his appearance did also give out strange praedictions concerning famine , and plenty , warrs , and bloodshed , and the end of this world . . by the affirmation of the person that had communication with him , the last of his appearances was on this following manner ; i had been , said he , to sell a horse at the next market town , but not attaining my price , as i returned home by the way i met this man aforesaid who began to be familiar with me , asking what news , and how affairs moved throughout the country ; i answered as i thought fit ; withall i told him of my horse whom he began to cheapen , and proceeded with me so far , that the price was agreed upon ; so he turned back with me and told me , that if i would go along with him , i should receive my money ; on our way we went , i upon my horse , and he on another milk white beast ; after much discourse i askt him where he dwelt , and what his name was ; he told me , that his dwelling was about a mile off , at a place called farran ; of which place i had never heard though i knew all the country round about ; he also told me , that he himself was that person of the family of learmonts so much spoken off for a prophet ; at which i began to be somewhat fearful , perceiving us in a road which i had never been in before , which increased my fear and admiration more . well on we went till he brought me under ground i know not how into the presence of a beautiful woman that payd me the moneys without a word speaking ; he conducted me out again through a large and long entry , where i saw above men in armour layd prostrate on the ground as if asleep ; at last i found my self in the open field by the help of moon-light in that very place where first i met him , and made shift to get home by three in the morning , but the money i received was just double of what i esteemed it , and what the woman payd me , of which at this instant i have several pieces to show consisting of nine pences , thirteen pence half-pennies , &c. . the variety of examples throughout the writings of learned men may serve as stronge inducements to confirm this particular of astral spirits , or ghosts that belong unto mortal men , returning after death untill the cause of their returning be taken away . in ancient times before the name of christianity , there was nothing more frequent then millions of apparitions in fields where battails had been fought , seeming to fight as they had done at first , which the ancient heathens believed to proceed from the want of burying . and from this arose the poetical romance of the wandring of ghosts besides the river styx for an hundred years . and the custome of solemn interment amongst them . . but with more probability , the custome of the funeral piles used by the romans , and the urns to reduce their corpses into ashes , was instituted at first to prevent the torment of the deceased , least his ghost should wander , or return , which doubtlesse from a natural cause may have the same effect , that the reducing of the carcase into ashes suddainly after its decease may prevent the return of the astral spirit ; for if it be true what is affirmed by paracelsus , that the starry spirit can continue no longer then the radical moisture in the body ; it will naturally follow that its appearance is at an end when the body is burnt , seeing that the moisture is totally exterminate and consumed thereby . and in some sense the ceremony may be said to be laudable and judicious , having so beneficial a consequence . . as there is some semblance of a natural cause in the custome of the antient urns , so likewise may the interment of slaughtered bodies by the like cause prevent the like appearances ; for many are the examples that i have read of such as appeared to their surviving kindred and acquaintance , after they had been slaughtered in the warrs , beseeching them to perform unto their bodies the sacred funeral rites that their ghosts might return into rest , for which many have consulted with the oracles to be informed whether the deceased deserved burial , because they held it unlawful to bury murtherers , inecestuous and sacriligious , persons , which nature her self doth also seem to hold if this following relation be not false : which was , that some learned men returning from persia where they had been to see the king cosroes , by the way interr'd a dead carcase which they found unburied : and in the following night the ghost of an ancient matron , as if it had been the spirit of the world or madam nature her self , appeard unto them , saying , why interr ye that nefarious carcase ? let the doggs devoure it ; the earth who is the mother of us all admitts not of that man that depraves his mother : so returning they found the carcase yet unburied . . to confirm the verity of astral spirits proper , and their returning , i shall conclude this chapter with the example of the famous aristeus the poet who in the isle marmora dyed suddainly , at which instant a certain philosopher of athens arriving there , affirmed , that he had lately been in company and discourst with him . in the mean time going to bury him they found him yet alive , but never after that had he any constant residence amongst mortals . seven years after that he was seen at proconnesus his native town , and remaind a while composing several poems and verses called arimaspei , and then vanished . in metapontis he was seen years after that , charging that apollo's altar should be erected by the name of aristeus praconnesius . the like stories are reported of apollonius , and pythagoras , whom their followers would have to be ubiquitaryes , affirming , that at one instant of time they were seen in several places thousands of miles in distance . and though in iamblichus who hath wrote the life of pythagoras , in philostratus that wrote the life of apollonius tyanus , there be many fabulous things reported as to the astral spirits separation , and return unto the body ; yet i have sufficiently here endeavoured to separate the true from the more poetical part in this particular subject of the starry spirits belonging to every individual man and woman , and their returning after the body falls away . chap. iv. of astral spirits or separate daemons in all their distinctions , names , and natures , and places of habitation , and what may be wrought by their assistance . . having in the foregoing chapter sufficiently illustrated the nature of the astral spirits proper , that belong to every individual ; the subject of this present chapter shall be to astral spirits separate ; which are not constitute to any peculiar work or service , but do only , according to their nature and temper , haunt such places in the sublunary world as are most correspendent to their natures , and existence . . according to the judgment of magicians , the seven planets have seven starry spirits peculiar to themselves , whose natures are answerable to that peculiar planet under which they are constitute . and they are said to be substitute under the seven caelestial angels that govern the influences of the superiour spheres , being equal in their name and continuance with that planet whose spirit they are , that is , till the consummation of all things visible . . and in that houre , month , day or year , wherein their planet hath the most dominion , then is their efficacy most prevalent , and their operation the most powerful upon inferiour bodies , whether to the destruction or prosperity of that animal vegitative or mineral subject to their influences , according to the dignification of the planet at that instant dominion ; for if ill affected , their nature is to blast with mildew , lightning , and thunder any vegetative proper to their planet ; to deprive any animal of sight or the motion of the nerves under their dominion ; and lastly , bring plagues , pestilence , and famine , storms , and tempests , or on the contrary to bring sweet and excellent influences upon animals , or vegetatives under their planetary regiment , if well and honourably dignified . . innumerable are the spirits that inhabit the aiery region , germinating amongst themselvs as magicians affirm , and begetting one another after a mystical manner . it is their property to be instant in storms and boistrous weather , which is said to be joy and delight unto them ; and in such a season they may with most facility be calld upon , and make their appearance , which they do accordingly to their age , and youthfulness , seeming young or old at their appearance answerable to their years . besides they march in mighty troops through the aiery region , waging warr amongst themselves , and destroying one anothers beings or existences , after which they are reduced to the primary source or nature of the starrs . this is likewise to be observed that according to the language , vigour , life , and habit of that region wherein they live , such is their habit , language , and ability , one caterva or company being ignorant of their neighbours , or enemies language , so that they have need of the assistance of such spirits as dwell in omnibus elementis , to be their interpreters . . and doubtless from hence arise the various deceptions thut men are incident unto in their judgments of apparitions , perswading themselves that they are portents and foretokens of warr and famine , when such numerous spirits are beheld fighting or marching either in the air , earth , or water : whereas it is nothing else but the bare effect of the natures and tempers of such aerial beings to fight and randevouse immediately after sun-set , or else later in the summer evenings , which is their principal time of such conventions . and though it must be confest that such spirits may be , and are the devils instruments as appertaining to the kingdom whereof he is ruler ; yet considered in themselves , their nature is wholly harmless , as to ought that may be called innate evill , having nothing in them that is eternal as the soul of man : and consequently nothing in them that is able to make them capable of enjoying heaven , or induring the torments of hell. . and it is believed by some , that according to the motion of the spheres , there are certain companies of aerial spirits good and bad that follow them in their motions round the earth , the good distilling influences that are good , and the bad , such influences as are destructive to every thing that is under their dominion . it is also believed that by the assistance of devils , and damned spirits , such aerial spirits are given for familiars to some magicians add witches with whom they are said to have actual copulation , and the enjoyment of every dainty meat through their assistance , being able thereby to go invisible , to fly through the air , and steal treasures and jewels from the coffers of princes , as also carouse in wine-sellers , and pantries of those that are most amply provided with the choisest daynties . . subordinate unto these of the air , are the terrestrial spirits , which are of several degrees according to the places which they occupy , as woods , mountains , caves , fens , mines , ruins , desolate places , and antient buildings , calld by the antient heathens after various names , as nymphs , satyrs , lamii , dryades , sylvanes , cobali , &c. and more particularly the faeries , who do principally inhabit the mountains , and caverns of the earth , whose nature is to make strange apparitions on the earth in meddows , or on mountains being like men , and women , souldiers , kings , and ladyes children , and horse-men cloathed in green , to which purpose they do in the night steal hempen stalks from the fields where they grow , to convert them into horses as the story goes . besides , it is credibly affirmed and beleev'd by many , that such as are real changlings , or lunaticks , have been brought by such spirits and hobgoblins , the true child being taken away by them in the place whereof such are left , being commonly half out of their wits , and given to many antick practices , and extravagant fancies , which passions do indeed proceed from the powerful influence of the planet in their nativity , and not from such foolish conjectures . . such jocund and facetious spirits are sayd to sport themselvs in the night by tumbling and fooling with servants aad shepherds in country houses , pinching them black and blew , and leaving bread , butter , and cheese sometimes with them , which if they refuse to eat , some mischief shall undoubtedly befall them by the means of these faeries . and many such have been taken away by the sayd spirits , for a fortnight , or a month together , being carryed with them in chariots through the air , over hills , and dales , rocks and precipices , till at last they have been found lying in some meddow or mountain bereaved of their sences , and commonly of one of their members to boot . . certainly the lares and penates , or houshold gods of the antient heathens were no other then such like spirits who for several years would keep their residence in one house till upon some displeasure offered , or offences done by any of the sayd family , they departed and were never afterwards heard of . there are plenty of such examples to be found in olaus magnus , and hector boethus in his history of scotland , relating wonderful passages of robin-good fellows , and such as have been familiar amongst mankind . . luridan a familiar of this kinde did for many years inhabit the island pomonia , the largest of the orcades in scotland , suplying the place of man-servant and maid-servant with wonderful diligence to these families whom he did haunt , sweeping their rooms , and washing their dashes and making their fires before any were up in the morning . this luridan affirmed , that he was the genius astral , of that island that his place or residence in the dayes of solomon and david was at jerusalem ; that then he was called , by the jewes belelah , and after that he remaind long in the dominion of wales , instructing their bards in brittish poesy and prophesies being called vrthin , wadd , elgin : and now said he , i have removed hither , and alas my continuance is but short , for in years i must resigne my place to balkin lord of the northern mountains . . many wonderful and incredible things did he also relate of this balkin , whom he called the lord of the northern mountains , affirming that he was shaped like a satyr and fed upon the air , having wife and children to the number of thousand which were the brood of the northern faeries inhabiting southerland and catenes with the adjacent islands ; and that these were the companies of spirits that hold continual wars with the fiery spirits in the mountain heckla that vomits fire in islandia . that their speech was antient irish , and their dwelling the caverns of the rocks , and mountains , which relation is recorded in the antiquities of pomonia . . i have read another wonderful relation in a book de annulis antiquorum , concerning a young man from whom the power of venus was taken away so that he could not company with his new marryed wife . the story is briefly thus ; being busy at play or exercise with some of his companions on his marriage day , he put his weddng ring on the finger of the statue of venus that stood besides the place least it should be lost ; when he had done , returning to take his ring , the finger was bended inward , so that he could by no means pluck off the ring to his great amazement , at which instant he forsooke the place , and in the night the image of venus appeared unto him , saying , thou hast espoused me , and shalt not meddle with any other : in the morning returning , the ring was gone , and the finger made straight again , which troubled him mightily , so that he consulted with a magician , who wrote a letter to some principal spirit in that dominion to which venus belong'd , bidding the party stand watching at such a place at such an houre till he saw many troops of spirits pass by him , and describing one in a chariot , of stern and terrible countenance , to whom he bad him deliver the letter ; all which he performed , and after the person in the chariot had read the contents thereof , he broke out into this expression , great god , how long shall we be subject to the insolencies of this accursed rascal , naming the magitian : but withal calling to a most beauteous woman from amongst the company , he charged her to deliver back the ring which at length she did with much aversness , and after that he injoyd his marriage rites without impediment . . besides the innumerable troops of terrestrial spirits called faeryes there are also nymphs of the woods , mountains , groves , and fountains , as eagle , arethusa , io , menippa , irene , &c. who are sayd to be altogether of the faeminine kinde , sporting and dancing , and feasting amongst the trees in woods , and bathing in clean and limpid fountains ; such have been seen by many , and are often alluded to , by the roman and greek poets . there is also a relation of a german prince , who being exceeding thirsty and weary with hunting and hawking , lost his company in the woods , on a suddain beheld an opening at a little hillock amongst the trees , and a most beautiful maiden offering a golden morn full of liquor , which he received and drunk , and after rid quite away with the sayd horn , not regarding the virgins tears , who lamented after him ; t is sayd that having spilt some of the sayd liquor , it fetcht the hair from off his horses skin , and the horn is yet to be seen in germany , which i have been told by one that hath seen and handled it , affirming , that the gold for purity cannot ba parallel'd . . another sort are the incubi , and succubi , of whom it is reported , that the hanns have the original , being begotten betwixt these incubi , and certain magical women whom philimer the king of the goths banished into the deserts , whence arose that savage and untamed nation , whose speech seemed rather the mute attempts of brute beasts , then any articulate sound and well distinguished words . to these incubi are attributed the diseases of the blood called the night-hag , which certainly have a natural cause , although at the instant of time when the party is oppressed , it is probable that certain malevolent spirits may mix themselvs therein and terrifie the soul and minde of the afflicted party . . and amongst such spirits as are resident amongst mortals , there is a very froward kinde , who take delight to pull down what man hath builded , who have been seen at the building of strong and mighty castles to come in the night and tumble all to the ground that the workmen had reared the day before ; of this sort were horon , stilkon , glaura , and ribbolla , four pestiferous , and turbulent animals that for many years infested the first founders of the emperours seraglio : till one of the holy musselmans did by certain charms , and exorcisms constrain and binde them , to tell their names , and the cause of their disturbing , which they declared , and were by him confined to destroy the mines of copper in hungaria . . there is also a relation extant in the life of paul the hermit of a satyr appearing to him in the woods , and discoursing with him that it was a mortal creature as he , and served the same god , dehorting the people to worship them for demi-gods , as they had been accustomed to ; like unto this is the story of the death of the great god pan ; that a mariner sailing by the island of cicilia , was called by his name from the shore , and by a certain voice was bid to tell the inhabitants of the next island , that the great god pan was dead , which he obeyd , and though in the next island there were no inhabitants , yet when he approached he proclaimed , towards the shoar that pan was deceased , immediately after which proclamation he could sensibly hear most doleful and lachrymable cryes , and noyses , as of those that lamented his departure . . ianthe , is sayd by magitians , to be a water spirit , who is ever present when any are drownd in the water , being delighted much in the destruction of mankinde , that it may enjoy the company of their astral spirits after their decease ; for according to the four complexions or constitutions of the body of man , the astral spirit associates it self with separated substances ; the phlegmatick , to the watry spirits : the sanguine , to those of the aire ; the cholerick , to the fire ; and the melancholy , to the terrestrial spirits . but this is only to be supposed of such persons as dyed in discontent , and restlesness . . of another sort are such aquatick animals as in former times have conversed , and procreated with mankinde bearing divers children ; and at length snatching all away into the watry element again , whereof there are variety of examples in cardanus and bodin . of this sort was the familiar of paulus a mendicant frier , called by him florimella , and entertaind as his bed-fellow for forty years , though unknown and unseen to any but himself , till upon some unhandsome carriage of the fryer , his companion accompanying him over the danube , leapt into the river and was never after seen . . innumerable are the reports and accidents incident unto such as frequent the seas , as fisher-men and sailers who discourse of noises , flashes , shadows , echoes , and other visible appearances nightly seen , and heard , upon the surface of the water . and as the disposition of the heavens is according to the constellations , and climates , so are these spectres appropriate to particular parts , and coasts , from the north to the southern pole . but more especially , abounding in the north , about norweigh isleland , green land , and nova zembla . . neither are the storyes of the greek , and latine poets all together to be sleighted in this particular ; for many verities are inter-woven with their fictions , they speak of vocal forrests , as dodona , of talkative rivers , as seamander , of sensitive fountains as arethusa , menippa , and aegle ; which more credible historians have partly confirmed in the relation of dodona , asserting that the trees do seem to speak by reason of the various apparitions , phantasms , that attend the forrest . and also in the story of the river scamander , which is sayd at this day to afford plenty of spectres , and prophetical spirits , that have nightly conversation with the turkish sailers coming by that way with gallyes into the mediterranean . . the like is reported of a castle in norweigh standing over a lake wherein a satyr appeareth sounding a trumpet before the death of any souldier , or governour belonging to the same , t is sayd to be the ghost of some murdered captain that hath become so fatal , and ominous to his successors . but with more probability may be called a spectre proper to the place according to the constellation . . and it hath been the conjecture of eminent speculators that from the loins of such arise the numerous brood of elves , faeryes , lycanthropi ; and pigmyes , sometimes visible , sometimes invisible in green-land and the adjacent rocks where they have no concomitants , but bears and scurvy-grass to mix , and make merry withal , except they pass from thence to the northern parts of america , where they shall find their off-spring adored for gods , and goddesses , by the ignorant inhabitants about new albion , and as far south as mexico , as is amply related in the discourses of drake , cortes and purchas concerning the conquest and discovery of these territoryes . . by apparitions upon the water many have been tempted to leap into the sea in pursuit thereof till they were drowned , of which spectres there is a sort called by psellus , ordales , who do appear like ducks or other water fouls , till they by fluttering upon the water , do entice their followers to pursue them so farr that many perish in the attempt , which doth greatly delight these faithless spirits who ( as we have said before ) do long to accompany their astral spirits after their decease . an example of this kinde i my self knew , besides the numerous relations i have had from the mouths of others , which confirm the opinions of the antient magicians concerning these water spirits , that of all the rest they are the most deceitful , and dangerous , like the flattering seas , and swift gliding torrents , that when they have wonn any thing , to admire , and sound them , do carry them violently into the abysse of their own element . . but we will leave the waters and insist a little on the nature of igneous or fiery spirits that inhabit the mountains in hecla , aetna , propo champ , and poconzi ; where the courts , and castles of these puissant champions are kept . the opinion of some is , that they are not astral , but infernal spirits , and d●mned souls , that for a term of years are confined to these burning mountains for their iniquities : which opinion although it be granted , yet we may assert , that for the most part the apparitions , sounds , noices , clangors , and clamors , that are heard about the mountan hecla in island and other places , are the effects of separated starry beings , who are neither capable of good nor evill , but are of a middle vegetative nature , and at the dissolution of the media natura shall be again reduced into their primary aether . . and from natural causes , it may be easily demonstrated , that there is great correspondence betwixt such substances , and the element of fire , by reason of the internal flagrat and central life proceeding from the quintessence or one only element which upholds them , in motion , life , and nourishment . as every natural , and supernatural being is upheld , and maintain'd out of the self-same root from whence it had its original , or rise ; so the angels feed upon the caelestial manna , the devils of the fruits of hell , which is natural to their appetite , as trash for swine ; the astral beings ; of the source of the stars , the beasts , birds , or , reptiles of the fruits of the earth , and the gas of the air , the fishes of the blass of the water ; but more particularly , every thing is nourished by its mother , as infants at the breast , either by exhausting or fomentation . . such spirits are very officious in the burnings of towns , or cole-pits , delighting much to dance and exult amidst the flames , and become incendiaries worse then the material cause of the combustion , often tempting men in drukenness , to burn their own houses , and causing servants carelesly to sleep , that such unlucky accidents may happen . as the story of kzarwilwui a town in poland doth confirm , which was reduced to ashes by three of these pestilentious animals , called saggos , broundal , and baldwin , who after many open threatnings for six months together , that they would destroy the city , and citizens , did on a dark and stormy night , set all on fire on a suddain in twenty or thirty several places , which irrecoverably destroyed the inhabitants . . as for the nourishment of fiery spirits , it is radical heat , and the influence of the aery region ; their sport and pastime consisteth for the most part in tumbling , and fooling one with another when the flames are most impetuous , and violent in the mountains : and it is likewise credited by some that their office is to cruciate and punish some evil livers , retaining , and tormenting their souls , or astral spirits for many years after the bodies decease , which is too empty a notion to be hearkened unto by any that are well informed of their natures . . neither is it to be wondered at that they are so much delighted with the fiery quality in regard of their affinity and appropriation with infernal spirits , whose state and being is altogether damnable and deplorable ; for although they have not the ability of attaining either the heavenly or infernal quality , by reason that they are utterly voyd of the innermost center , and may be rather called bruits , then rational animals , yet because they belong to the outermost principle , such is their innate affinity , and unity with the dark world , or infernal kingdome that they do often become the devils agents to propagate his works upon the face of the earth . . by the instigations of infernal spirits they are often sent to terrifie men with nocturnal visions , in the likeness of monstrous beasts or ghosts of their deceased friends . they are moreover often abetted to tempt and provoke melancholy people to execute themselves ; besides innumerable wayes they have of executing the pleasures of iniquous spirits through malicious instigations , and secret stratagems projected by them to the destruction of mortal men , especially when the work to be effected by the devil is too too hard for his subtle and spiritual nature to bring to pass , because the same belongs to the astral source or outward principle to which these dubious spirits do properly belong ; then are they frequently sollicited to mediate in such treacherous actions , as the hellish spirits have conspired against the lives of mortal men . . more particularly , these spirits that belong to the fiery element , are most officious in this kinde of service , being naturally such as the antecedent matter hath sufficiently demonstrated ; but according to the ranks and categoryes to which they belong , some of them are more inveterate , and malicious in their undertakings then the rest . but every kinde of astral spirit is obsequious to the kingdome of darkness , that the devilish spirits can effect little or nothing without their assistance in this external principle of the starrs and elements upon the bodies or possessions of mankind ; because their bodies are too crude and rough for the conveyance of their influence , either in dreams , raptures , philtres , charms , or constellations , as the following chapter of the nature of infernal beings shall make plain , wherein the nature and capacity of every damned spirit is decyphered according to the truth of the antient philosophy . . leave we now the spirits of the fire , to illustrate the natures of subterranean beings , whose orders , species , and degrees , are various ; for they consist in these distinctions , viz. spirits of men deceased , souls of men deceased , separated spirits astral , separate spirits semi-infernal , spirits appropriate to the constellations where any of the seven metals , viz. saturn , jupiter , mars , sol , luna venus , mercury , are found in the bowels of the earth ; and as farr as the natures of minerals are distinct one from the other , so much distant are these subterranean spirits in nature and faculty in respect of their places , shapes , names , and qualities . . but they are not all confined unto the metallick kingdome ; for there are also spirits of the mountains , vallies , caves , deeps , hiata's , or chasma's of the earth , hidden treasures , tombs , vaults , and sepultures of the dead . to the last belong the astral spirits of deceased mortals , that delight to hover over the antient carcases to which they belong'd , seeking still to be dissolved , and diligently enquiring the cause of their retention ; such are resident in silent caves , and solitary vaults , where the deceased lie till the humidum radicale be exciccate , and totally dryd up , after which their tricks are no more manifest , but are utterly extinguished , and annihilated . . to the next , belong such spirits as are protectors of hidden treasures , from a natural cause , from whence they do exceedingly envy mans benefit , and accommodation in the discovery thereof , ever haunting such places where money is conceal'd , and retaining malevolent and poysonous influences , to blast the lives and limbs of those that dare to attempt the discovery thereof : peters of devonshire with his confederates , who by conjuration attempted to dig for such defended treasures , was crumbled into atomes , as it were , being reduced to ashes with his companions in the twinkling of an eye . . and upon this particular , we have plenty of examples of the destruction of such as by magical experiments have discovered hidden treasures ; which instances do rather seem to prove , that such as haunt these places do more nearly belong to the infernal , then to the astral hierarchy , in regard that they are so infesting and inveterate to mortal men , that the grand intention of the prince of darkness may be accomplished in their designs . . but of all the rest such as haunt mines and mettle men , are the most pernicious , and frequent from the same cause with the former . the nature of such is very violent ; they do often slay whole companies of labourers , they do sometimes send inundations that destroy both the mines , and miners , they bring noxious and malignant vapours to stifle the laborious workmen ; briefly , their whole delight and faculty consists in tormenting , killing , and crushing men that seek such treasures , that mankind may never partake thereof to relieve their cares , and worldly necessities . . such was anaebergius a most virulent animal that did utterly confound the undertakings of those that laboured in the richest silver mine in germany , called corona rosacea . he would often shew himself in the likeness of a he-goat with golden horns , pushing down the workmen with great violence , sometimes like a horse breathing flames , and pestilence at his nostrils . at other times he represented a monk in all his pontificalilus , flouting at their labour , and imitating their actions with scorn and dedignation , till by his daily and continued molestation he gave them no further ability of perseverance . . thus , i have hinted the various distinctions , and sub-distinctions of astral spirits proper or common , illustrating their natures according to the opinions of the learned ; from thence i proceed to say what the infernal hierarchy is , and whereof it doth consist in this fifth chapter following . chap. v. of the infernal spirits , or devils , and damned souls treating , what their natures , names , and powers are , &c. . leaving the astral kingdome , i will now proceed to describe the natures , and distinctions of infernal spirits or devils , and damned souls , who are to be considered according to their ranks , and orders , exactly correspondent to the quires , and hierarchies of the angels , or celestial beings , wherein i will insist upon their names , shapes , places , times , orders , powers , and capacities , proceeding gradually from a general narration , to a particular anatomy of every sort of spirit in its proper place and order . . as for the locality or circumscription of the kingdome of darkness , it is farr otherwise to be considered then the vulgar account it , who esteem the hellish habitation , a distinct chasma or gulph in a certain place , above , under , or in the center of the earth , where innumerable devils , and wicked souls inhabit , who are perpetually scorched , and tormented with material flames of fire . this is the opinion which naturally all men are addicted and prone unto . but if we will rightly consider the kingdome of heaven and hell , in respect of one another , we must look upon the similitude of light and darkness in this outward world , who are not circumscribed , nor separate as to locality from one another ; for when the sun arises , the darkness of the night disappeareth , not that it removes it self to some other place or country , but the brightness of the light overpowereth it , and swallows it up , so that though it disappeareth , yet it is as really there as the light is . . this is also to be considered in the description of the habitations of good , or evill beings , that they are really in one another , yet not comprehended of one another , neither indeed can they be , for the evil spirits if they should remove ten thousand miles , yet are they in the same quality and source , never able to finde out or discover where the kingdome of heaven is to be found , though it be really through , and through with the dark kingdome , but in another quality which makes them strangers to one another . . a similitude hereof we have in the faculties of the humane life , as to the indowments of the soul considered in the just , and in the wicked ; for to be good , pure , and holy , is really present as a quality in potentia with the depraved soul , although at that instant the soul be cloathed with abominations , so that the eye which should behold god or goodness is put out . yet if the soul would but come out of it self , and enter into another source or principle , in the center it might come to see the kingdome of heaven within it self , according to the scripture , and moses , the word is nigh thee , in thy heart , and in thy mouth . . true it is that the devils and damned souls cannot sometimes manifest themselvs in this astral world , because the nature of some of them is more near unto the external quality then of others , so that although properly the very innermost and outermost darkness be their proximate abode , yet they do frequently flourish , live , move , and germinate in the aery region , being some of them finite and determinate creatures . . but according to their fiery nature , it is very difficult for them to appear in this outward world , because there is a whole principle or gulph betwixt them , to wit , they are shut up in another quality or existence , so that they can with greater difficulty finde out the being of this world , or come with their presence into the same , then we can remove into the kingdome of heaven , or hell with our intellectual man ; for if it were otherwise , and that the divels had power to appear unto mortals as they list , how many towns , cities , &c. should be destroyed , and burnt to the ground , how many infants should be kild by their malicious power ! yea few or none might then escape in lives , or possessions , and sound minds , whereas now all these enjoyments are free amongst mortals , which proves , that it is exceeding hard for evill spirits to appear in the third principle of this world , as for a man to live under water , and fishes on the land. yet must we grant , that when the imaginations , and earnest desires of some particular wizards , and envious creatures have stirr'd up the center of hell within themselvs , that then the devil hath sometimes access to this world in their desires , and continues here to vex , and torment so long as the strength of that desire remains which was the first attractive cause . . for the very cause of the paucity of appearances in these dayes , is the fulness of time , and the brightness of christianity , dispelling such mists , as the sun doth cause the clouds to vanish , not by any violence or compulsion , but from a natural cause ; even so the kingdome of light as it grows over mans soul , in power and dominion , doth naturally close up the center of darkness , and scatter the influences of the devil so that his tricks lye in the dust , and his will at length becomes wholly passive as to man. . in the time of the law , when the wrath and jealousie of the father , had the dominion in the kingdom of nature , all infernal spirits had more easie access unto mankind then now they have ; for before the incarnation of christ , the anger of god had more dominion over the soul of man , and was more near in nature unto the same ; so that the devils could with more facility spring up in the element of wrath , to manifest themselves in this outward principle , because the very basis and foundation of hell beneath , is built and composed of the wrath of god , which is the channel to convey the devil into this sublunary world. . but when christ began to be manifest unto the world , the multiplicity of appearances , and possessed with devils , began insensibly to decay and vanish . and if any should object , that betwixt the space of his incarnation and his suffering , such accidents were rather more frequent than in the times before : to this i answer , that the devil knowing well that his time was but short ; and also knowing , that till the great sacrifice was offered up , he had leave to range and rove abroad the kingdom of this world ; therefore he imployed all his forces and endeavours to torment those miserable souls and captives to whom christ came to preach deliverance . . but after the partition wall was broken down , and the vail of moses , and of the anger of god from off the soul in the death of christ , there was a sensible and visible decay of the devils prancks amongst mortals , and that little remnant of lunaticks and possessed , which continued after christ , did the apostles relieve and set at liberty , through the influence and virtue of the promise of the son of god ( to wit ) the holy ghost , or the comforter , which could not come until he went away : and on the day of pentecost , whilst they waited in humility for the fulfilling of his promise , the very effect of christs birth and sufferings did first manifest it self , when the holy ghost sprung up amongst them , to the destruction of sin and satan . . and so long as the purity of christianity continued in the primitive church , there were very few that the devil could personally or actually lay hold of in the astral man , for the space of two hundred years after the death of christ , until that from meekness and abstinence , the christians began to exalt themselves in loftiness and worldly honours ; then the devil began to exalt his head amongst the lip-christians , bewitching them into every lust ; and captivating their inward and outward faculties at his pleasure . as all along in popery is clearly seen . . yet notwithstanding , the coming of christ hath prevented the devils force in general . such nations as have never embraced the christian faith , are still deluded and bewitched by him ; because the center hath never been actually awakened in any of them , so that the devils power prevails over them mightily , to seduce them to worship things visible , and not the true god : for where the most darkness is in religion and worship , or in natural understanding , there his power is most predominant ; as in tartary , china , and the east-indies ; also in lapland , finland , and the northern islands . . in the west-indies or america , his access is very facil and freequent to the inhabitants , so that by custom and continuance they were at the first discovery thereof , become so much substitute and obsequious to his power , that though they knew him to be a power of darkness , yet they adored him lest he should destroy them and their children . and unto such a height were they come at the landing of cortes , drake , and vandernort , that they could familiarly convert themselves into wolves , bears , and other furious beasts ; in which metamorphosis their enthusiasms and divinations were suggested , and such were held in greatest esteem . . till upon the invasion of the spaniards , the greater evil drove out the less , and the cruel murthers of that antichristian tradition , did both depopulate the islands and most of the continent ; and also by accident , though not through any good intention , extirpate the race of such as addicted themselves to this infamous sort of divination . in which devastation , and bloody inquisition , their idols were discovered with their oracles and inchantments , far different from the european conjurers , and any of their ceremonies . . but that which is the most remarkable in the infernal proceedings , is this , that there is not any nation under the sun , but the devil hath introduced himself amongst them through their ceremonies and worship , though quite opposite to one another : for in the kingdom of china , by the sacrifice of blood and panaak , he is conjured and exorcized through the repetitions of several superstitious invocations to the sun and moon . in tartary the magicians go quite another way to work , with offerings to the ocean , to the mountains , and the rivers , fuming incense , and divers sorts of feathers ; by which means the devils are compelled to appear . so that we see how this proteus can dispose himself in the divers kingdoms of this world ; being called by other names in tartary , china , the east and west-indies , &c. then amongst the european conjurers . likewise the greeks and romans could invocate spirits by prayers unto the moon , and divers sacrifices of milk , honey , vervine , and blood. and those that are addicted to conjurations in christianity , have attained to a more lofty and ample manner of incantation and conjuring with magical garments , fire , candles , circles , astrological observations , invocations , and holy names of god , according to the kaballa of the jews . . so that every distinct nation hath conformed its conjuration unto the ceremonies of that religion which it professeth : and it is to be observed , that from a natural cause every nation hath its conjurations and names of devils , from the constellation under which the countrey lyeth , and from the air or wind to which such particular dominations do belong ; so that no effect would follow , if one countrey should traditionally inure themselves to the forms and exorcisms that are used by another nation . and therefore is it that so many attempts are offered in vain amongst professed christians to raise spirits , because they have little or nothing from their own constellation , but make use of what they have borrowed from the greeks and romans , or the ancient imbecillity of the aegyptians priests ; i mean , their simple forms of invocation . . but because we are rather upon the discovery of the infernal kingdom , as it hath no dependence upon the doings of mortal men ; therefore we will proceed to discover what the antients have said concerning it : so the next which we fall upon after the description of their habitations , and the manner of their appearances , is their names and appellations diversly considered . first , from the creation of the world to the coming of christ , they retained the hebrew names , as belial , baal , baalzebub , lelah , ador , abaddon , &c. according to the seculum under which they were invocated ; assuming names according to the present occasion about which they were imployed . . under the constellation of china , they are invocated by the names ran , sinoam , nantam , bal , baltal , sheall , the six governours or presidents : chancangian , the chief of the devils : po , paym , nalkin , nebo , the devils of the four winds : tean , tan , pan , adal , the devils of the four elements . and according to the nature of their language or words which do all consist of no more then one syllable , so are the devils named . yea , as it is conjectured by many learned magicians , this language of the chinenses is more magical and adapted to conjurations , then all the oriental tongues , because of the consonancy and copiousness thereof , together with the numerous and various characters used by them . . in the east-indies , and in tartary , the names are the same with those of china , though the ceremonies differ . in persia , arabia , natolia , aegypt , aethiopia , the names are the same with the jewish rabbins . but the greeks and romans have different from the rest , according to their language and superstitions . the turks , muscovites , russians , lapponians , and norwegians , make use of the sclavonian tongue in all their conjurations . the west-indians have very strange and antick names and ceremonies of their own , nothing depending on the traditions and practices of the old world ; for , as is related before , the devil is sufficiently capable of introducing himself through the religious superstitions of any nation whomsoever , according to the constellations , although strangers to the rites and ceremonies of others . . but though their names be conformable to the language and climate of that nation where they are raised or called ; yet have they divers names , suppose twenty or thirty to one devil , according to the several ministrations they have had from the creation to this day , leaving a several name behinde them at each of their appearances upon the earth ; for , according to the testimony of the devil himself , if credit may be given to devils , they , as they are abstractively considered in their own kingdom , have no imposed names of distinction , but are forced to assume them when they rise up in the external principle of this world : although in some measure it must be granted , that there be some principal kings and dukes in the infernal hierarchy , that have names establish'd upon them which cannot be transferr'd or altered . . as for the names that are recorded in this precedent discovery of witchcraft by reginald scot esq being a catalogue of devils in their rancks and hierarchies , they are supposed to be fictitious and totally imaginary , being taken out of bodin or wyerus , which they recorded from the mouth of tradition , and obscure manuscrips : and indeed were there any certainty in this list of devils , it were to be preferred as the most ample and exact delineation that is extant . but it is the rather to be suspected , because of the little coherence it hath with the former received names of devils eitheir in europe , asia , africa , or america . . but if we would speak of damned souls and their names or appellations , they are farr otherwise to be considered then the devils ; for such as their imposed names were here on earth , such is the name they have in the kingdom of darkness , after a magical manner , according to the language of nature in the first principle of darkness ; as the saints in heaven retain their names in a coelestial manner : and also , as the astral spirit of a man deceased , retains its antient name according to the astral source in the principle of the one only element . . for as the language of nature is found in the second principle , it is likewise manifest in the dark worlds property , according to the first principle of wrath ; as also the monstrous shapes of devils and damned souls is correspondent to the magical postures of their souls whilst they were alive ; of which i shall speak more largely when their shapes are to be described . according unto which , as also according to the rest of their attributes , viz. their rancks , numbers , times , powers , places , &c. their names are fitted and conformed according to the uniformity of name and thing in the principles of the eternal and external nature . . and as all other nations have their various appellations for devils and damned souls , like their natural tone or language ; so we can mention one kingdom more admirable then the rest , viz. the kingdom of fiacim at the northern pole , where all the counsellors are magicians ; and the names which they use in invocations , are mathematically disposed in a wonderful harmony and efficacy , to the performance of magical operations . so much of the places and names of infernal beings ; the next to be considered is their shapes and likenesses . . the shapes of devils are answerable to the cause of their fall , and the dominions to which they belong . those that belong to the supreme hierarchy , when they are called by magicians , do at first appear in the form of fierce and terrible lyons , vomiting fire , and roaring hideously about the circle ; from thence they convert themselves into serpents , monkies , and other animals , till the magician do repeat the form of constriction or confinement to a trine or triangle , as before is mentioned in the fifteenth book of the discovery . . after the conjuration is repeated , they forsake these bestial shapes , and indow the humane form at first like troops of armed men ; till at last by frequent repetitions of other ceremonies , they appear as naked men of gentle countenance and behaviour . yet is the magician to take care that they deceive him not by insinuations ; for their fraudulency is unspeakable in their appearance and dealings with mankind ; because we may be assured they appear not willingly , but are by forceable conjurations compelled : so that they will ever minde their own ends in medling with man ; that is , to deprave his minde , or subvert the lives and estates of others through his means and assistance . . the rest of the infernal dominions have various appearances . the two next orders affect to represent the beautiful colours of birds , and beasts , as leopards , tygers , pecocks , &c. but by conjurations they may be likewise reduced to a manlike form , wherein they will readily answer every demand within the compass of their capacity , answerable to the order unto which they belong : yet many of them appear in monstrous forms , and can hardly be conjured to desert them . though the exorcist charm them never so wisely , they will shew him a pair of crocodiles jaws , or a lyons paw , with other dreadful menaces , enough to terrifie any novice from such damnable injunctions as the practice of magick . . but more especially , the opinion of the antients is , that according to the division of the clean and unclean beasts in the law given unto moses , the shapes of devils are disposed in the infernal kingdom : so that the most perverse and potent amongst the devils represent the most ugly and mischievous amongst the beasts , according to this following division : viz. such devils as astaroth , lucifer , bardon , pownok , who incline men and instigate them to pride and presumptuousness , have the shapes of horses , lyons , tygars , wolves . such as instigate to lust and covetousness have the forms of hogs , serpents , and other filthy reptiles or envious beasts , as dogs , cats , vultures , snakes , &c. such as incline to murther , have the shapes of every bird and beast of prey . such as answer questions humane in philosophy , or religion , have more tolerable shapes , almost manly , but with crooked noses , like mermaids , or satyres . and of all the rest it is to be observed , that as not one single lust or vice hath dominion without mixture in the evil spirits , so they are not of a distinct shape lik one single beast , but compounded into monsters , with serpents-tails , four eyes , many feet and horns , &c. . and as in general , these are the shapes of devils , so the particular shapes of damned souls are to be considered in the same manner with the rest , only with this difference , that they are more addicted to metamorphose themselves and vary their appearances . though , for the most part , the damned souls retain the humane shape after a magical manner , so that the greatest part of that numberless number are in their antient shapes , especially when they appear in sleep to their surviving acquaintance . their aspects are very dismal and melancholy like the ghosts of the astral source . . now to speak of the times and seasons of their appearance . the better sort of magicians do square their times with astrological hours , especially of saturn , luna , and venus , in the moons increase , and the middle of the night , or twelve a clock at noon : in which hours they do likewise compose their garments , caps , candlesticks , figures , lamins , pentacles , and circles for conjuration . as for the times in respect of their infernal courses , the fittest are when they spring up in the wrath , or when they sink in the dispair , which is a mystery to the learned conjurers of europe . . in respect of this exterior world , they can most easily appear in solitary places , when the sun is down ; for they are naturally at enmity with the sun , because it stands as a type of the mediator , or heart and centre which they lost utterly in their fall , and now are destitute of , like a wheel without an axletree . and indeed , the want of this is the chief cause of all their torment , and of the rising of the gnawing worm , when they consider of their irrevocable sentence , and irrecoverable loss . . in storms of hail , or snow , wind , tempest , and lightning , is accounted amongst magicians , a time for conjuring at an easie rate . and they say , that such ceremonies will prove very effectual , if a conjurer begin his exorcisms in the hour and day of luna , in the middest of a furious storm of lightning , rain , and thunder , in a low vault or celler that is close and retired . also when the wind blows high , without rain , they say , the devils are more near the kingdom of this world , and may with great facility be sollicited or raised at such a season , because they delight in all extremities of weather , being themselves the first cause of the disorder of the properties in the kingdom of nature . . but in some countries they can more easily appear then in others , according to the constellations , for they delight much in the extremities of the two poles toward lapland , nova zembla , greenland , tartary ; and in the south towards the islands scattered about the confines of terra incognita . they are likewise easily invocated on the shoar amongst lofty rocks and precipices , or in deserts and wildernesses far from towns or inhabitan●● ▪ and it is said , they do much respect the motion of the seas in their appearance unto such as solicite them in places maritime or plagiary . . as for their rancks or orders , there is some difficulty in the true discovery thereof , by reason that we know not certainly of what orders they were that fell. the opinion of most men is , that of every order many fell . but those that better know the nature of the heavenly hierarchies , have sufficiently proved , that of any ranck or order none can fall unless all do follow . therefore with more reason may it be judged , that before the devils fell , the hierarchy of heaven did consist of three rancks or orders ; to wit , the order of vriel , of michael , of lucifer : that of lucifer is totally in hell : the other which is under michael , is the dominion of heaven : the last which is vriels , are more in the dominion of this third principle of the stars , having the planets in their dominion , with the influences thereof . . so that the foregoing catalogue , transcribed by the author of this discovery , is utterly feigned and fictitious , because it makes these many sorts of devils to have dominion over several legions in several distinctions of seraphims , powers , thrones , dominations , cherubims , &c. whereas the whole kingdom of hell consists but of one only hierarchy , which is that of lucifer and his legions , reduced by their exorbitances into that lacrymable posture wherein they now are and shall be for ever . which doctrine seriously weigh'd will prove the attempts of conjurers and magicians to be utterly vain , and their forms of invocation vanity and falshood . . their number may be thought upon more narrowly , if we consider that they consist of one hierarchy and no more ; yet must we confess that the limit is not to be put thereunto , because their nature is to germinate and multiply as they please , contracting and dilating themselves according to the force of their imaginative powers and faculties . but although this be granted , yet there is a setled number of devils that varyeth not . though of damned souls the number is numberless and unfathomable ; yet as to their extent of room or place , it is never the more because of their multitude , they being able to truss a thousand legions into the carcass of a man. as for the opinions of authors , they are various ; it is believed by some , that the starrs are answerable to their number ; others speak of the sands upon the sea-shore : however it be , this is certain , they are even innumerable in respect of humane capacities . . their natures are now to be considered as they belong to the hellish source or quality . in themselves they rest nor , neither are they capable of the length or shortness of time , nor of the alternate courses of day and night . the wickedness which they committed in this life , are their continual torment , which do magically gnaw and corrode them , rising and boyling up perpetually within them , all the refrigeration which they have , is by intercourse when the height of wickedness begins to stirr them in blasphemies against god , and towring up above heaven and goodness , in their adulterated imaginations , which is unto them as sport and pastime with one another , and lasteth such a space as with us makes up forty minutes . neither doth this any whit advantage them , but rather adds to their torment ; for pain discontinued is the greater : neither would vexation be vexation , if it had no respite or forbearance ; that the contrary might be also manifest , nam contraria juxta se posita majus elucescunt . yet is their torment exceedingly different , so that the torment of one , in respect of another , is but a dream or phansie ; i mean , amongst the damned souls , and not the devils , for the pain and sorrow of the devils is greater then the greatest of the lost souls , by many thousand degrees , according to the course of nature and reason ; for that which falls highest , suffers most , and optima corrupta fiunt pessima . . but wonderful and manifold are the torments which all in general of the infernal troops , do suffer according to the various lusts they reigned in whilst they lived upon the earth . the cruel murtherers that died in the boyling source of blood and envy , their torment is the greatest , they are continually murthering in their imaginations , and seeking , like dreaming men , to do what the want of the organ will not suffer them ; for according to the saying of the wisest upon this subject , this is the torment and misery of all the damned , that they are continually wishing and woulding ; and in wouldings they generate ideas and representations , which are the species of their continual aggravations and deceiving phansies . . those that were buryed in lust and gluttony , drunkenness and lasciviousness , are also in miserable torments , yet much inferiour to the first ; they are continually , imagining their former pleasures in the magia as in a dream , which when they wake , torments them cruelly ; they are often hanging , stabbing , and mangling themselves for love , and perpetually sinking down in sorrow and despair , if they were such as died in love , or in the height of their astral affections , leaving behind them a heap of desires and lusts , which are the only cause of all their torment . and we may well compare the passions of melancholy persons , or such as in deserts , woods , and mountains , pine away for love of women , unto their torments ; which indeed being the trouble of the mind , are absolutely the greatest and heaviest that the source or property of this world affordeth , i mean , the perturbations of the minde in general . . such souls in whom the boyling source of anger and rage , hath had a dwelling or receptacle , if they depart unmortified , do also enter into a most dreadful kind of torment , which continually ariseth as a biting worm and hungry fire to double and accumulate the excess of despair upon them , if they have much domineered therein whilst they lived in this world. also these that reigned in pride and envy , are ever seeking to pluck god from his throne , and towring up in their imaginations , as men that dream , still seeking for the kingdom of heaven , to insult and boast therein ; but the quality thereof is utterly occult and estranged from them ; so that they can never finde , taste , hear , nor see it , though it be through and through with their own peculiar principle . this adds perpetually to their misery , and ariseth at times with horrible pangs and gnawings , like the irksome and vexatious pains and aches subject to mans body , which cease a while and then begin to shoot and ake by intercourse , as the gowt , tooth-ach , head-ach , convulsion , gripings , and the stone . . thus their torments are in brief described , but indeed the capacity of man is not able to reach the description of their cruel miseries , and continual pangs which they contracted upon themselves ; for every faculty is sufficiently plagued . the sence of hearing is disturb'd with harsh and rugged sounds , which are as an antipathy to that organ ; as rough and scraping sounds externally offend the ears , and set the teeth on edge , by affecting the tender fibres of the same . their sight is likewise cruelly offended and affirighted with monstrous appearances and ideas represented continually to their imaginations . and there is not any loathsome taste in the kingdome of this world , either animal , vegetative , or mineral , which they are at any time void of , being continually pestered and suffocated with filthy fumes and smoaks of hellish fruits , as of sulphurean stinks , and abominations . . neither are the other sences of the touch and smell behind in participation of the like torments , which their own iniquities do perpetually excite and create unto them ; besides , they are ever vexing one another ; and if any be in the same misery with whom they had acquaintance here on eath , the very magical knowledge , and perceivance , or remembrance thereof , doth beyond utterance or conception , most miserably afflict and macerate their souls and all their sences . . for the nature of their habitation is such , that their torment is exceedingly aggravated thereby , because the extremity of the four elements is there converted into a whole principle of wrath and vexation . the excess of cold and heat , drought and moisture , are continually raging amongst them by intercourse . neither is there any light or lustre to be seen within their courts , but that which comes from their fiery eyes , as a deadly glance or glimmering , being sudden fiery flashes and sparkling , as the enkindling of gunpowder , or aurum fulminans for a similitude . . and as every kinde of being feeds upon somewhat of its own nature , property , and element , whither it be plant , animal , or metalline kinde ; so the devils are neither destitute of meat , drink , nor cloathing , according to their own kingdom and quality , having fruits springing and growing before them of hellish , sour and poysonous natures , which are real and palpable unto them , and not imaginary or typical , though to us magical and invisible ; neither is this to be wondered at , if we consider the nature of man's soul , in media natura ; for if it feed not upon the internal and substantial word , which is the very bread of life it self , it must of necessity ruminate on something else , viz. the fruits of iniquity , which it takes in and drinketh up as the oxe drinks water , so that to the soul the sin becomes palpable , glutting , and satiuting ; yea , so substantial unto the soul , as dirt or ink upon fair white linnen is to our external eyes ; neither can the soul be freed from these spots till the water above the firmament wash them away . . also in respect of the astral source they are not destitute of food , when they bring themselves into the same ; for the gas of the air and blas of the water is their nourishment , while they stay here , as is before alledged : these influences of the air and water they take into their limbus , and convert into their own poysonous natures ; as of sweet and wholsome herbs the filthy toads and other venemous beasts do make their poyson , converting them into a nature like themselves . and on the contrary , the poysonous herbs are converted into good and wholesome nourishment by other cleanly beasts . . and as the infernal troops are considered in respect of the four elements , they have a distinct and peculiar tone or language , which they exercise and speak one amongst one another , as mortals do . but they have utterly lost the dignity of their sounds according to the eternal nature . and are likewise totally corrupted in their pronouncing , or dialect , since they fell from their first caelestial glory ; so that their speech is harsh , doleful , and terrible , like the fruits they feed upon , and the life they dwell in . which depravation is very apparent in the kingdom of this world in the divided languages of every region , according to the constellation under which they are situated : the true and magical language of nature being hid from all the countreys of the earth . . but when they appear in the outward elements , they do many times express themselves in irish , welch , latine , or russian , which are the languages most affected by them to answer unto conjurations , or compacts . so that if any magician , who is ignorant of these aforesaid languages do at any time raise or exorcise such spirits , he must be mindful to confine them to his mother tongue ; least their gibberish prove altogether unintelligible ; for as every thing appears in what it most affecteth , or is addicted to ; even so the spirits have their distinct affections , passions , and postures , both in word , habit , shape , and gesture ; so that the magician must be wary in exorcizing with them , that he confine them to a different place , posture , shape , and language , to answer their intentions without impediment . . for they are very variable and unconstant in their dealings with mankind , nor will they stand to any thing that hath not bound them by the obligations of words , characters , and imprecations , except the skill of the exorcist be such , that he is able to confine them into a magical triad , which hath the certain force of obliging or compelling them to utter truth , and nothing false in all their answers , or informations . but with such miserable men and women as they have made covenants and indentures for body , soul , and works ; with such i say , they keep no faith , nor are they lyable to their commands ; but on the contrary , have them hampered and subjected to their will and power , till they have terminated their lives in their destruction . . yet have not any of the most potent princes in the hellish power , the least ability to destroy the least of the sons of men , without the consent of the mind and senses of the soul ; for until the will of the soul be opened unto him , his threatnings , sleights and stratagems are without any power or force , as the nerves of a dead man. although naturally every evil spirit boasteth , as if all the world were at its command , and every soul were subject to its authority and beck , with the goods or possessions of the external world. . when any evil spirit is raised up by conjurations , without league , or compact ; these spirits so raised , are exceeding fraudulent and deceitful , as stubborn servants that do their masters will by constraint , and not by any natural act of obedience unto his commands . but with such as they have compacted , they are frequent and officious , imploying them as agents for the destruction of others and their substance : and being marryed unto such , they are even become one with them , being incorporated into them , so that they are nothing different from incarnate devils , save that the spark of divine light , which was the gift of god unto repentance , is not totally eradicated until the body fall away . . from such as covenant with these unconstant spirits , do they daily obtain fumigations , odours , and offerings , or sacrifices of blood , fire , wine , ointments , incense , fruits , excrements , herbs , gums , minerals , and other ingredients , by which from a magical cause , they have more influence and authority over the bewitched party to insinuate into their affection , peircing even through their bones and marrow , till they have so habituated them to their service , that the same becomes their daily bread and sole delight in accomplishing every villany and abomination which the malicious and subtle instigation of satan leads them to . . thus have i essayed to illustrate the natures of infernal beings , which notwithstanding is a subject so intricate and copious in it self , that great difficulty accompanies the explication thereof ; by reason of the variety of their natures in the source of darkness , wherein they live , move , eat , breath , and inhabit , having qualities , actions , and passions innumerable , to us men-kinde utterly unknown and incomprehensible : so that to attempt an ample demonstration of this present subject , would require deeper speculation then the matter doth deserve , in regard that there be so many protei and changlings in that gloomy kingdom , who do never stay or continue in the same nature , property , and form for an hour together ; but may be compared to the swiftness of the windes , or the likeness and form of swift running waters , that pass away as a thought ; and are no more remembered : so it is with the spirits of darkness , whose life is a meer anguish and inconstancy from one sorrow to another unto all eternity . chap. vi. treating of the nature , force and forms of charms , periapts , amulets , pentacles , conjurations , ceremonies , &c. . before appearances are made , after forms of conjuration are repeated , the infernal spirits make various and wonderful shews , noises , and attempts as fore-runners to their appearance : at the first attempts of novices in conjuration , they are accompanyed with noises , tremblings , flashes , howlings , and most dreadful shriekes , till after further progress and experience therein they approach nearer unto this elemental nature , till by degrees they can manifestly be apparent unto their exorcist . . when chiancungi , and his sister napala , did first attempt to call up spirits , they begun with the spirit bokim , in the twentieth degree : they hung a vault under ground with black both on the top and bottom , lining it therewith ; and having drawn the circle of the order of thrones , with the seven planets , and their magical characters in the center , they proceeded to the ceremonies of conjuration after they had frequently repeated the forms of calling , and nothing as yet appeared ; they were grown so desperate therein , that forsaking the circle , and every defensive character or ceremony , they at last betook themselves to the most accursed and detestable branch of magick , which consists of compacts , or confederacy ; and having by a solemn league summoned the aforesaid spirit bokim , they obtain'd . years from the spirit , covenanting therewith for body , soul , and works . . in which damned life they continued exercising strange wonders in every countrey . by the help of this magician the tartars did destroy above sail of ships belonging unto china ; many losses did he bring upon that kingdom in their children , fruits , corn , silk , and navigation ; he could frequently transport himself through the air , and carry in one hand a thousand pound weight , to the astonishment of all that knew him . he had many publick contests with magicians of other countries , being tryals of skill in magical art , wherein he was said to excel all that ever went before him . . such another was lewis gaufridi a french priest , who had compacted with the devil , and served him years in these detestable works , sacrificing infants unto him , worshipping him in a filthy shape , and tempting others to their magical society or nocturnal conventions ; in which , as it is reported , they did ever feast and junket with varieties and dainties , which though they did seem delectable , were yet notwithstanding gustless and unsavoury . . leaving these relations , something shall be said of charms and spells , as they are divided in this following manner ; first , such amulets as being engraven and molded in the fashion of money , or coyn , do serve to provoke any one desired unto love and familiarity , being hung about the neck in certain planetary hours . secondly , spells or charms in parchment with magical characters , as periapts to cure diseases ; to make one valiant , memorative , and constant . thirdly , corselets , which are an ancient danish charm of neck-laces , composed of thunder-stones ingraven with magical letters , to resist all noxious influences , and the danger of lightning . . pentacles are a fourth sort of appendix , which conjurers , charmers , and magicians use , being made with five corners , according to the five senses , and the operation thereof inscribed upon the corners ; the matter whereof they are composed , is fine linnen doubled , and done with cere-cloth between . this figure the magician holds in his hand , lifting it up from the skirt of his garment to which it is annexed , when spirits that are raised are stubborn and rebellious , refusing to be conformable unto the ceremonies and rites of magick . . also by the holding forth of pentacles , with these words , glauron , amor , amorula , beor , beorka , beroald , anephexaron , repeated at the instant . the evil spirits that possess the bodies of bewitched people are cruelly tortured and amazed , being by the frequent repetition thereof forced at last to depart by the assistance of the exorcism of the sixth cannon for the order of seraphims . . when magicians exercise conjuration by moon-light in the mountains or valleys , they have another sort of charm by way of telesms , which they bury within a hundred paces of the place where the circle is composed towards the east , west , north , and south ; for such spells have the secret power to hinder any living creature for coming near them , till their exercize be done , except the infernal spirit , whose presence they do so ardently desire . . such spells as are made in some edible matter , with characters upon them , are given for agues , head-ach , epilepsie , mother , &c. especially being powerful in operation , when the party is ignorant of the charm taken in ; many such i know have taken wonderful effect . but as for philtres , potions , and love-cups , they proceed rather from a natural cause ; whether their effects be to afflict with diseases to poyson , or to provoke unto love of a party whom they disdain : neither are such to be numbered amongst charms ; because their effect is meerly natural , from a natural cause . . but to insist further upon the nature of conjuration , magicians do much exercise their time in fumigations unto those spirits whom they are about to provoke ; their fumes being distributed according to the nature of the spirit under any of the seven planets , which the antient conjurers were very punctual in observing , though in these days it be much forgot , as superfluous , or rather dangerous to insert amongst the ceremonies of conjuration . a division of fumigations according to the influence of the planets , and orders of spirits , we will here set down in this manner . . fumigations for saturn are made of frankincense trees , pepper-wort rooots , storax , and galbanum ; by these the spirits marbas , corban , stilkon , idos , &c. and all of the first order in the astringency are appeased and provoked , when the fumes are put upon a tripod in the hour of saturn according to the planetary division . these fumigations make these spirits appear like old men , with promiss beards , and meager looks ; like serpents , cats , wolves , badgers , panthers ; like old men in armour ; like trumpeters in many ranks and divisions . . for spirits under jupiter , they take lignum aloes , ashen-keys , benjamin , storax , peacocks-feathers , and lapis lazuli , mixing the same with the blood of a stork , a swallow , or a hart ; the brains being also added . the fumes are kindled in jupiters hour , and in a place appropriate to his nature . and by this sacrifice the spirits of the next order are called up , like glorious kings with many attendants , and mighty pomp ; with heralds before them , and ensign-bearers , trumpeters , guards , and all sorts of musical instruments . . they make fumigations unto such spirits of the order of powers , as are under mars , in the planetary division with aromatick gum , bdellium , euphorbium , load-stone , hellebore white and black , and an addition of sulphur to make them into an amalgama , with man's blood , and the blood of a black cat ; which mixtures are said to be exceeding magical : so that without any other addition , they say , this fumigation is able of it self to make such spirits to appear before the exorcist ; at their appearance they come with weapons brandishing , and shining armour , being terrible in their looks ; yet of power inferiour to the spirits of saturn , though they can likewise shew themselves as lions , wolves , tygers , bears , and all other cruel or ravenous beasts . . they do likewise unto the spirits under sol , being of the order of thrones , suffumigate saffron , musk , laurel , cinnamon , ambergriece , cloves , myrrhe , and frankincense , musk , and the balsamick tree mixed up together with the brain of an eagle , and the blood of a white cock , being made up like pills , or little balls , and put upon the tripod ; their appearances are castles , gardens , mountains , rivers , fisher-men , hunters , reapers , dogs , sheep , oxen , and other domestick beasts . . under venus are the spirits of the sixth order in the powers ; their appearances are very stately , like the nature of the planet ; like courtiers , ladies , princes , queens , infants , children , and fragrant smells . the fumigations appropriate unto them are roses , coral , lignum aloes , and sperma ceti , made up with sparrows , brains and blood of pidgeons to be fumigated with a song . . mercury sendeth horsemen , fishers , labourers , priests , students , servants , &c. also , foxes , serpents , dogs , hares , hyena's , hydra's , and other monstrous animals ; unto him they fumigate frankincense , mastick , cinkfoyl , incorporated with the brain of a fox , and the blood of a mag-pye . . spirits under luna are like ghosts and shadows , very gastly to behold ; though in humane shape sometimes male , sometimes female . fumigations are offered unto them of frogs dryed , white poppy-seed , bulls eyes , camphire , and frankincense , incorporated with gooses blood , and the menstruous blood of women . . these are the divisions of fumigations , neither can it be denyed , but that in many ceremonies of this kind , there is great inherent virtue according to the doctrines of sympathy and antipathy , whereby every thing is drawn by its like in the idea , whither by words or actions , according to the saying , in verbis , herbis & lapidibus latet virtus , so that the ceremonies and charms , with other circumstances used by magicians , are doubtless prevalent to the accomplishment of that work which they undertake ; to wit , the calling up and exorcizing of infernal spirits by conjurations . chap. vii . being the conclusion of the whole ; wherein divers antient spells , charms , incantations and exorcisms are briefly spoken of . . besides what the author hath set down , there be many other spells and charms , which tradition hath left unto posterity , being many of them effectual for the thing intended by them , as in the precedent chapter is set down , wherein the orders of fumigations are described . besides there are magical characters attributed to the planets , whereof telesms , periapts , amulets , and philters , are composed by buryings , writings , bindings , engravings , alligations , &c. to effect various purposes in astrological hours . to conquer enemies , cure diseases , overturn cities , stop inundations , render bodies invulnerable , and the like ; which are all effected by medium's of this kind , with the assistance of imagination . . yet are there many natural compositions , which have very stupendious effects of themselves , without assistance of superstition ; for the commixtion of things is of two-fold force or vertue : first , when the celestial vertues are duly disposed in any natural body ; so that in one thing are couched various influences of superiour powers . the second is , from artificial mixtures and compositions of natural things amongst themselves , in a certain proportion to agree with the heavens under certain constellations . this proceeds from the correspondence of natural things amongst themselves , whereby things are effected even unto admiration , as agrippa declares , cap. . lib. . . and as unto every planet certain fumigations are ascribed ; so unto such spirits as are under them , certain places are adopted for the ceromonies of conjuration , which magicians chose when they set upon their works of darkness . unto saturn are ascribed dark melancholy places , vaults , tombes , monasteries , empty houses , dens , caves , pits . unto jupiter , theaters , schools , musick houses , judgment seats . to mars , fields where battels have been fought , bake-houses , glass-houses , shambles , places , of execution . to sol , palaces , mountains , meddows , sunshine , groves , and upper rooms . to venus , fountains , meadows , gardens , and the sea-shore . unto mercury , all publick places belonging unto cities . to luna , wildernesses , woods , rocks , forrests , ships , high-wayes , &c. . in like manner are spells and charms adapted to the thing which they must effect , according to the matter , form and place of their composition ; as for the procuring of love , they bury rings , ribbons , seals , pictures , looking-glasses , &c. in stews , baths , beds , that in such places they may contract some venereal faculty : when they gather herbs or other ingredients ; they chuse the hour and place , when such planets have dominion as are over these herbs , which they collect , ever remembring to turn their faces to the east , or south , when saturnine , martial or jovial herbs are gathered , because their principal houses are southern signs ; for venereal , mercurial , or lunary herbs , they must look towards the west or north , because their houses are chiefly northern signs . yet in any solar or lunar operations the body of the sun and moon must be respected in the operation . . colours are also much regarded amongst magicians , according to the planet , as black , leaden , brown , unto saturn ; saphire , vernal , green , purple , golden , unto jupiter ; red , burning , violet , bloody , and iron colours unto mars ; golden , saffron , scarlet , &c. unto the sun ; white , fair , green , ruddy , pleasant mixed colours unto venus , mercury , and luna . in like manner they ascribe colours unto the twelve houses , and according to the planets have also certain compositions for fire that produce wonderful operations ; as lamps of serpents skins will make serpents to appear . oyl that hath stood under grapes , being lighted , presenteth the chamber full of grapes . centaury and the lapwings blood makes people seem like gyants , and in the open air will make the stars seem to move up and down in the elements . the fat of a hare lighted in a lamp , will cause women to be exceeding merry and facetious . and candles composed of things that are saturnine , raise terrours and melancholy in the party that lights them , and in those that are lighted by them . . such wonderful effects have natural things being fitted unto their hours and constellations , as also when they are used to prove such effects as the nature of the things doth produce of it self , though in a weaker degree . to raise tempests magicians burn the liver of a camaelion on the house top . to cause strange sights they hang the gall of an ox over their beds ; to bring apparitions and spirits , they make a strange fume of a mans gall , and the eyes of a black cat ; which , agrippa saith , he hath often made experience of . there is also a strange magical candle described amongst chymical authors , which being lighted , foretells the death of the party to whom it belongs : the manner thereof is thus ; they take a good quantity of the venal blood luke-warm as it came out of the vein , which being chymically prepared with spirit of wine and other ingredients , is at last made up into a candle , which being once kindled , never goes out till the death of the party whose blood it is composed of ; for when he is sick , or in danger , it burns dim and troubled ; and when he is dead , it is quite extinguished ; of which composition a learned man hath wrote an intire tractate , de biolychnio , or , the lamp of life . . but to proceed to the nature of characters , sigils , and other ceremonies , we find that not only such as pretend to command over all sorts of spirits ; but also they that do make compacts , and have sold themselves unto him , do make use of such ; which instance is sufficient to prove what a wise man hath asserted , that although evil spirits have so blinded mens eyes , as to make them believe they are defended by such ceremonies , and that these characters are as munitions against the devils malignancy ; yet these very characters , sigils , lamins , &c. are compacts themselves , which the devils did at first cunningly disguise with strange repetitions in uncouth language . . so that we have grounds to believe , that none is able absolutely without compact to call up any spirit . but that whosoever hath pretended to be famous in the art of magick or conjuration , hath ( to himself unknown ) compacted with and worshipped the devil , under strange repetitions and mystical characters , which to him seemed to have effects quite contrary to what they really had . . neither is this to be admired , that without the knowledge or consent of the magician , a contract is made with evil spirits ; when we consider the magical strength of words and characters , which of themselves can cure diseases , pull down , infect , save , destroy , charm and inchant without the parties assistance , either in knowledge of the cause , or in belief of the consequence or effect . . but on the contrary , i could instance a multitude of examples of such as have spent much time in conjurations to no purpose , still attempting by exorcisms and defensive prayers to conjure a spirit , or cause personal appearances , with severe imprecations and powerful charges , and yet notwithstanding have never attain'd their purpose , nor at any time heard , or seen any beeing , which may be called spectre , or apparition . . which is nothing wonderful , if we minde the sympathy of things in nature , how each desires its like , and hunteth after it as the loadstone draws iron ; the male coveteth the female ; the evil after the evil , and the good after the good ; which is seen in wicked men and their association , in birds and beasts of prey ; while on the contrary , the lamb delights not in the lyon , nor the sheep in the society of the wolf ; neither doth the nature which is totally depraved and estranged from god , care to be forced or drawn compulsively by another contrary nature , viz. innocent , just , and harmless . . neither doth it consist with natural reason , that evil spirits should affect the society of those that are their enemies , who make use of the dreadful and holy names of god in conjurations to call them up ; whereas they are rather antidotes against apparations , as may be seen in various examples of holy men , who by prayers and exorcisms have banished evil spirits in all ages , which is also further evident , in that the very form of dispossessing and exorcising is made up of divers prayers and defensive blessings against the obnoxious influences of infernal spirits . . therefore though i would be far from describing an undenyable course of conjuring spirits , or of causing apparitions : yet this i must assert conclusively from what is before alledged , that if any thing would be called or wrought upon , it must be with something which is of its own nature , as a bait to catch or tempt it ; for in catching birds , beasts , or fishes , such esculents as are properly for these animals , are made use of to allure them , neither can mankinde command them by any threats to come into his custody . . how much less is mankind able to compel the infernal spirits , the very least of which kingdom , is able , if let loose , to exterminate a thousand lives , and utterly over-turn poor mortals and their doings , as various by-past accidents can evince : but whosoever hath compacted with them for body , soul , and works , such they are at unity with , and unto such they appear for the advancement of their kingdom in the destruction of others ; for they are grafted into them and incorporated into their very heart and soul , which unavoidably becomes their wages when the body falls away . . yet many wayes there be by images , telesms , and amulets , which have little or no dependance upon conjuration , or the strength thereof , being rather effectual from sympathetical causes , as many natural conclusions prove . and paracelsus speaks of a way by the image of any bird or beast to destroy that animal , though at a distance ; so by hair , fat , blood , excrements , excrescences , &c. of any animal or vegetable , the ruin or cure of that thing may be effected . . which is seen in the armary unguent , and the sympathetical powder . in the instance of divers histories , of such as used waxen images , composed in divers postures , and under certain constellations , whereby several have been tormented and macerated even unto death ; and according to the punishment or torment which the magician intends to afflict , accordingly do they dispose the hour of the composition , and the posture or semblance of the image . . for if a malitious minded witch intends to consume and pine away the life or estate of any miserable man or woman , she makes his image of wax in such an ominous aspect as may conduce to her design , making several magical characters upon the sides of the head , describing the character of the hour or planetary time upon the breast of the image ; the name of the party on his forehead ; the intended effect to be wrought upon him upon his back . when they cause aches , pains , and violent pangs in the sinews and the flesh , they stick thorns and pins in divers places of their arms , breasts , and legs . when they cast them into feavers and consumptions , they spend an hour in every day to warm and turn the image before a doleful and lingring fire , composed of divers exotick gums , and magical ingredients of sweet odours , and strange roots of shrubs , efficient for their purpose . . wonderful are the various postures and pranks which magicians play with images ; neither will i mention the most perfect and prevalent part of the practice of images , and the powerful operations thereof , least the evil minded should work abominations therewith upon the persons or possessions of their neighbours . . according to the nature of what they would effect they frame their images ; if by images they would provoke two parties to love , or be enamoured on one another , they frame their images naked , with astrological observations and imbraces of those that are venereal ; to provoke unto enmity they place malignant characters and aspects , and the images in a fighting posture . . if their intentions be for good , all their characters are engraven upon the foreparts of the body . but if they would afflict the party with consumption , or with death , they thrust needles through the hearts , and engrave their characters upon their posteriors , or upon their shoulders , using all their conjurations retrograde , and repeating every charm opposite to the former . . thousands of strange and uncouth charms might be here described , according to the exact form wherein tradition hath left them ; but i have only insisted upon the description of the natures in general ; and as by images and telesms , the europeans have effected admirable things : so the tartars have a wonderful ways of producing the like effects , by botles , sheep-skins , rods , basins , letters , or missives , unto certain spirits , and many otherwayes unheard of in europe . . as for the tying of the point , which is a strong impediment in conjugal rites , to restrain the acts of secresie betwixt two marryed persons ; this knot or ligament is become so notorious both in the practice and effect throughout france , italy , and spain , as also in all the eastern countries , that the laws of several nations have prohibited the performance thereof ; neither is it fit to be openly described in this place . . other stratagems they have by turning the sive with a pair of sizzers by voices uttered out of skins , which is in common amongst the turks by letters wrote unto certain spirits , which by due appointments will have their answers returned . by the turning of the cord with several names wrapped round the same , which with certain repetitions will of it self be tyed into several strange knots which unty themselves again . besides the many wayes by lots , in extractings scrolls , consulting with the staff and the empty pot , with others tedious to be ennumerated . . the art of transplantation is also reckoned amongst charms with the vulgar . and indeed one member thereof , viz. the transferring of diseases is really magical , and much in practice amongst witches ; for by certain baits given to any domestick beasts they remove feavers , agues , and consumptions from martial men , or from one to another by burying certain images in their neighbours ground they bring all evil fortune to the owner of the ground , yet though they add strange words and conjurations in the practice , the effects thereof are more from nature then conjuration . . for , by the same cause , those that are profound , can destroy diseases , take off warts , and other excrescences , kill , cure , purge and poyson at a distance from the party , by their hair , fatt , blood , nails , excrements &c. or by any root , or carnuous substance , rubbed upon their hands , breasts or leggs , by burying which , they free them from diseases , which experiments take effect according to the mediums and their consumption under ground . . and as by natural reason every magical charm or receipt had its first institution ; in like manner have magicians disposed the matter and manner together with the times of their utensils and instruments , according to the principles of nature : as the hour wherein they compose their garments , must either be in the hour of luna , or else of saturn , in the moons increase . . their garments they compose of white linnen , black cloth , black cat-skins , wolves , bears , or swines skins . the linnen because of its abstracted quality for magick delights not to have any utensils that are put to common uses . the skins of the aforesaid animals are by reason of the saturnine and magical qualities in the particles of these beasts : their sowing thred is of silk , cats-guts , mans nerves , asses hairs , thongs of skins from men , cats , bats , owls , moles , and all which are enjoyn'd from the like magical cause . . their needles are made of hedge-hog prickles , or bones of any of the abovesaid animals : their writing-pens are of owls or ravens , their ink of mans blood : their oyntments mans fat , blood , usnea , hoggs-grease , oyl of whales . their characters are ancient hebrew or samaritan : their speech is hebrew or latine . their paper must be of the membranes of infants , which they call virgin-parchment , or of the skins of cats , or kids . besides , they compose their fires of sweet wood , oyl or rosin : and their candles of the fatt or marrow of men or children : their vessels are earthen , their candlesticks with three feet , of dead mens bones : their swords are steel , without guards , the poynts being reversed . these are their materials , which they do particularly choose from the magical qualities whereof they are composed . . neither are the peculiar shapes without a natural cause . their caps are oval , or like pyramids with lappets on each side , and furr within : their gowns reach to the ground , being furr'd with white fox-skins , under which they have a linnen garment reaching to their knee . their girdles are three inches broad , and have many caballistical names , with crosses , trines and circles inscribed thereon . their knives are dagger-fashion : and the circles by which they defend themselves are commonly nine fo●t in breadth , but the eastern magicians give but seven . and these are the matter and manner of their preparations , which i thought fit here to insist upon , because of their affinity with the instruments of charms , for both which a natural cause is constantly pretended . . thus i have briefly spoken of the nature of every spirit good or evil , so farr as safety or convenience would permit ; adding also this last discourse of charms and conjurations , in their speculative part , forbearing to describe the forms themselves , because many of them are not only facil , but also of mighty power when they are seasonably applyed : so that to describe distinctly , by what means magicians kill , cure , or conquer , were to strengthen the hands of the envious against their neighbours lives and fortunes . and therefore the readers must rest contented with what is here related of the nature of astral or infernal spirits . finis . the contents of the chapters in the discourse concerning devils and spirits . book i. chap. i. the philosophers opinions concerning devils and spirits ; their manner of reasoning thereupon : and the same confuted . page . chap. ii. mine own opinion concerning this argument , to the disproof of some writers hereupon . page . chap. iii. the opinion of psellus touching spirits , of their several orders , and a confutation of his errors therein . page . chap. iv. more absurd assertions of psellus and such others , concerning the actions and passions of spirits , his definition of them , and of his experience therein . page . chap. v. the opinion of fascius cardanus touching spirits , and of his familiar devil . page . chap. vi. the opinion of plato concerning spirits , devils and angels , what sacrifices they like best , what they fear ; and of socrates his familiar devil . page . chap. vii . plato's nine orders of spirits and angels , dionysius his division thereof not much differing from the same , all disproved by learned divines . page . chap. viii . the commencement of devils fondly gathered out the . of isaiah ; of lucifer , and of his fall , the cabalists , the talmudists and schoolmens opinions of the creation of angels . ibid. chap. ix . of the contention between the greek and latine church touching the fall of angels , the variance among papists themselves herein ; a conflict between michael and lucifer . page . chap. x. where the battell between michael and lucifer was sought , how long it continued , and of their power ; how fondly papists and infidals write of them , & how reverently christians ought to think of them . page . chap. xi . whether they became devils , which being angels kept not their vocation , in jude and peter ; of the fond opinions of the rabbins touching spirits & bugs , with a confutation thereof . page . chap. xii . that the devils assaults are spiritual , and not temporal ; and how grossly some understand those parts of the scripture . page . chap. xiii . the equivocation of this word spirit , how diversly it is taken in the scriptures , where ( by the way ) is taught that the scripture is not always literally to be interpreted , nor yet all gorically to be understood . page . chap. xiv . that it pleased god to manifest the power of his sonne , and not of witches by miracles . page . chap. xv. of the possessed with devils . page . chap. xvi . that we being not throughly informed of the nature of devils and spirits , must satisfie our selves with that which is delivered us in the scriptures touching the same ; how this word devil is to be understood both in the singular and plural number ; of the spirit of god , and the spirit of the devil ; of tame spirits ; of ahab . ibid. chap. xvii . whether spirits and souls can assume bodies , & of their creation and substance , wherein writers do extremely contend and vary . page . chap. xviii . certain popish reasons concerning spirits made of air ; of day devils , and night devils , and why the devil loveth no salt in his meat . page . chap. xix . that such devils as are mentioned in the scriptures , have in their names their nature and qualities expressed , with instances thereof . ibid chap. xx. divers names of the devil , whereby his nature and disposition is manifested . page . chap. xxi . that the idols or gods of the gentiles are devils , their diverse names , and in what affairs their labours and authorities are employed , wherein also the blind superstition of the heathen people is discovered . page . chap. xxii . of the romans chief gods called dii selecti , and of other heathen gods , their names and offices . page . chap. xxiii . of divers gods in divers countreys . page . chap. xxiv . of popish provincial gods , a comparison between them and heathen gods ; of physical gods , and of what occupation every popish god is . ibid. chap. xxv . a comparison between the heathen and papists , touching their excuses for idolatry . page . chap. xxvi . the conceipt of the heathen and the papists all one in idolatry ; of the councel of trent ; a notable story of a hangman arraigned after he was dead and buryed , &c. page . chap. xxvii . a confutation of the fable of the hang-man ; of many other feigned and ridiculous tales and apparitions , with a reproof thereof . page . chap. xxviii . a confutation of johannes laurentius , and of many others maintaining these faigned and ridiculous tales and apparitions , and what driveth them away ; of moses and elias their appearance in mount tabor . page . chap. xxix . a confutation of assuming of bodies , and of the serpent that seduced eve. page . chap. xxx . the objection concerning the devils assuming of the serpents body answered . ibid. chap. xxxi . of the curse rehearsed gen. . and that place rightly expounded . calvins opinion of the devil . page . chap. xxxii . mine own opinion , and resolution of the nature of spirits , & of the devil with his properties . page . chap. xxxiii . against fond witchmongers , and their opinions concerning corporal devils . page . chap. xxxiv . a conclusion , wherein the spirit of spirits is described , by the illumination of which spirit all spirits are to be tryed : with a confutation of the pneumatomachi flatly denying the divinity of this spirit . page . book ii. chap. i. of spirits in general , what they are , and how to be considered , also how far the power of magitians and witches , is able to operate in diabolical magick . page . chap. ii. of the good and evil daemons or genii ; whether they are , what they are , and how they are manifested ; also of their names , powers , faculties , offices , how they are to be considered . page . chap. iii. of the astral spirits of men departed ; what they are , and why they appear again , and what witchcraft may be wrought by them . page . chap. iv. of astral spirits , or separate daemons in all their distinctions , names , & natures , and places of habitations , & what may be wrought by their assistance . page . chap. v. of the infernal spirits , or devils , & damned souls , treating what their natures , names , & powers are . page . chap. vi. of the nature , force , & forms of charms , periapts , amulets , pentacles , conjurations , ceremonies , &c. page . chap. vii . being the conclusion of the whole , wherein divers ancient spells , charms , incantations , and exorcisms are briefly spoken of . page . the end . notes, typically marginal, from the original text notes for div a -e apoc. . . rom. act. . apoc. . luk. . dan. . , psal . . & . jerem. . job . & . sam. . king. . king. . isai . . zac. . & . amos . job . isai . . . prov. . insti . lib. cap. . sect . . item upon deut. c. lib. de lamiis , pag. . isa . . . rom. . . eccles . . . prov. . . jerem. . . psal . . . isa . . . in epistola ad john wier . notes for div a -e john . prov. . . act. . prov. . matth. . matth. . luk. . notes for div a -e rom. . . cor. . . notes for div a -e isa . . prov. . mal. malef. part . . quaest . . pet. . . danaeus in suo prologo . lam. . & . vers . . cor. . . vers . . gen. . . . arist . lib. problem . . . virg. georg. ecclus . . . lib. . cap. . de varietatib . rerum . amos . . lam. . . isa . . . rom. . . notes for div a -e job . mat. . in concione . psal . . psal . . eccles . . luke . matth. . mark . . luk. . . psal . . job . . eccles . . levit. . , . psal . . . nahum . . job . . job . psal . . jer. . & . ose . . psal . . &c. in epist . ad io. wierum . exod. . isai . . ps . . , . august . . de sancta trinit . mar. . . joh. . . * psal . . & . jer. . * hag. . . * idem . cap. . * joel . . levit. . tim. . . . tim. . . a story of margaret simons , a supposed witch . cardan de var. rerum . j. bodin . lib. . de damon . cap. . mal. malef. part . . quaest . . cap. . ovid lib. metamorph . . danaeus in dialog . psellus in operatione daem . virg. in damon . horat. epod . . tibul. de fascinat . lib. . eleg . . ovid. epist . . lex . . tabul . mal. malef. lucan de bello civili . lib. . virg. eclog. . ovid de remedio amoris lib. . hyperius , erastus . rich. gal. in his horrible treatise . hemingius . bryan darcy confessio windesor . virg. aeneid . . c. manlius astrol . lib. . mal. malef. part . . quaest . . cap. . cor. . . john , . mark . . to go to witches , &c. is idolatry . aristot . de anima lib. . acts . why should not the devil be as ready to help a theef really as a witch ? l. multum . l. si quis alteri , vel sibi . an objection answered . miracles are ceased . the opinions of people concerning withcraft are diverse and inconstant . car. de var. rerum lib. . cap. . an objection answered . w. w. his book printed in anno dom. . notes for div a -e mal. malef. quaest . . p. . i. bod. lib. . cap. . de daemon . arch. in c. alle . accusatus . in selz . super . verba . i. bod. lib. . cap. . de daemon . mal. malef. quaest . . pa. . & quae . . part . . ibidem . quae. . act . . the scottish custome of accusing a witch . i. bod. lib. de daemon . . cap. . l. parentes de testibus . k. childeberts cruel devise . p. grillandus . a subtle and devillish devise . bar. spineus & i. bod. de daemon . lib. . cap. . alexander . l. ubi numeris de testibus . j. bod. de daemon . lib. . cap. . parin . l. post lenotum his , de iis quibus ut indig . alex. cap. . l. . &c. in his foolish pamphlet of the execution of windsor witches . j. bod. l. c. . is there any probability that such would continue witches ? idem . ibid. joan. an. ad speculat . tit . de litis contest . part . . non alienem eodem . l. de aetat . . nihil eodem , &c. j. bod. de daemon . lib. . c. . j. bod. de daemon . lib. . c. . j. bod. de daemon . lib. . c. . l. decurionem de panis . panorm . & felin in c. veniens . . de testibus parsi causa . . lib. . numero . usque . l. . de adult . s. gl . & bart. c. venerabilis de electio , &c. i. bod. de daemon . lib. . cap. . idem . ibid. cap. preterea cum glos . extra . de test . panormit . in c. vener . col . . eodem , &c. mal. malef. super . interrog . seneca in tragoed . mal. malef. part . . quest . act. . . numb . . . sam. . . sam. . . mat. . & . & . & . & . luke . &c. seneca in tragoed . eccl. . . tryal of tears . mal. malef. quaest . . pae . . ja. sprenger . h. institor . mal. malef. pa. . quaest . . prolepsis , or preocupation . mal. malef. john bod. anno . a knave inquisitor . q. . de tempore & modo terror . blasphemous pope july , of that name the third . mal. malef par , . quae . . mal. malef. par . . quae . . act . . the question or matter in controversie : that is to say , the proposition or theme . a general error . the only way for witches to avoid the inquisitors hands . a bitter invective against a cruel inquisitor . john fox in the acts and monuments . peter's apostasie and renouncing of christ . danaeus in dialog . cor. . notes for div a -e the double bargain of witches with the devil . mal. malef. de modo professionis . homage of witches to the devil . bar. spineus , cap. . inanuo mal. malef. idem ibid. i. bod. de daemon . lib. . cap. , mal. malef. grillandus de sort . . vol. tract . danaeus in dialog . cap. . idem ibidem . idem in dialog . cap. . card. lib. de var. rerum . cap. . mal. malef. part . . quae . . cap. . upon what ground this real league began to grow in credit . the manner of witches private league with the devil . j. bodin lib. . de daemonomania . cap. . this agreeth not with their interpretation , that say , this is only done by vertue of the league ; nor yet to them that refer it unto words ; quoth not● . c. agrippa . cap. . tatianus contra gracos . the author speaketh upon due proof and trial . confession compulsory ; as by hispanical inquisition : look mal. malef . & j. bodin confession perswasory ; as by flattery : look bry. darcy against usu . kempe . john bod. mal. malef. l. absent . de panis . l. . cum glos . de iu ; qui ante senient . mortui sunt , sibi necem consciente . absurdities in witches confessions . i. bod. de daemon . lib. . cap. . in a little pamphlet of the acts and hanging of four witches , in anno . john bod. l. si per errorem jurisd . omni cum inde . c. sed hoc de publ . &c. bal. in leg . &c. of one that through melancholy was induced to think that he had a nose as big as a house , &c. danaeus in dialog . cap. . i. baptist . p. n. cap. . card. de var. rerum . i. wie . de prestigiis daemonum , &c. aristotle . john bod. a kentish story of a late accident . note the christian comfort of the husband to his wife . confutation . a comical catastrophe . h. card. de var. rerum . c. ● . jo. wierus de deprast . l. . aristotle de sownio . h. card. lib. . de var. rer . jo. bod. contra . jo. wierum . august . lib. de . trinit . . idem . de civit . dei. clem. recog . . jamblichus . jo. wierus . cardanus . pampia , &c. an objection . the resolution . a forged miracle . the ways that witches use to make rain , &c. nider . mal. malef. j. bod. fryer barth . heming , danaeus , &c. mal. males . par . . quaest . . c. . he that can ly , can steal , as he that can work can play . jer. . . dii gentium daemonia . the gods of the gentiles are devils . the natural generation of hail and rain . job . b . vers . . job . . mal. males . par . . quaest . . but these suppositions are false , ergo the consequence are not true . mal. malef. j. bodin . bar. spinaeus . witches in wars . eye-biting witches . pumher an archer . a skilful archer punished by an unskilful justice . concil . acquirens . in deoret . . quaest . . can. episcopi . august . de spiritu & anima cap. . fran. ponzivib . tract . de lam . numero . grillandus de ac sort . numero . . in histor . vel vita . sancti . germani . nonus mal. in quast . de strigib . cap. , , , &c. bar. spinaeus mal. malef. cap. . in quae . destrigib . mal. malef. pa. . cap. . guli . pharist . august . de spiritu & anima . lib. . cap. . de eucharist . it is not likely they would so do ; ergo , a lie . aug. de . civit. dei. isidor . lib. . c. . etymol . . qua . . ca. non mirum . ponzivibus de lamiis , vol. . l. error & l. cum post c. de juris & facti ignor . ac in l. de etat . s. item de interrog . action . per. glos . bal. & alios in l. . c. de confes . glos . nec si de confes . in . . s. ad leg . aquil. l neracius . s. fin . ut per bald. & aug. in l. . c. de con . &c. extra . de praesum . literas . per bald. in deleg . &c. extra detest . cum literis . mal. malef. pa. . qu. . c. . mal malef. qu. . pa. . c. de malef. l. nullus l. nemo . & l. culpa . and affirmed by mal. malef. quaest . . apostasie confuted . . seducing of the people , confuted . . carnal copulation with incubus , confuted . how the devil playeth succubus and incubus . a preoration to that readers . notes for div a -e mal. malef. part . . cap. . quest . . if his bodily eyes were out he would see but ilfavoredly . nider in for●icaro . t. brabant . in lib. de apib . in sen dist . . art . . gen. . . mal. malef . par . . quae . . a●g●de doctrina , christ . mal. malef . quae . . part . . danaens in dialog . de sortiariis . ja. sprenger in mal. malef . this was done at ravenspurge . mal. malef . mal. malef . cap. . quae . par . . ja. sprenger in mal. malef . par . . quae . . mal. malef . cap. . par . . quae . . note . in vita hieronym . saints as holy and chast as horses and mares . maids having yellow hair . mal. malef . par . . qu. . cap. . of a bawdy priest in gelderland . in col . patrum . gregor . lib. . dial . . in vitis patrum . heraclides in paradise . nider in fornicarii . aliter . aliter . aliter . aliter . aliter . aliter . sir thomas moor'e medicinable receipt , &c. aliter . aliter . jason pratensis de cerebri morbo , cap. . the priest is opinionative in the error of his fantasie . the priest recovered . merlin begotten of incubus . quia humor spermaticus ex succo alimentari provenit . ad facultatem generandi tam internae quam externa organa requiruntur . what incubus is , and who be most troubled therewith . m. malefic . par . . q. . c. . col . . leon. fuchsius de curandi ratione . turtul . in libro de habitu muliebri . sulp. sever. in epitome hist . sac . geoff. chau. in the begining of the wife of baths tale . notes for div a -e j. bod. lib. . de damon . cap. . j. bod. abuseth scripture to prove a lye . pudendis tunc primum erumpentibus . j. wier . lib. . de mag . cap. . j. bod. mendaciorum belluo . a warm season to swim in . i marvel that they forsake not the devil , who punisheth them so sore ; i wis they get not so much at his hands . levit. . deut. . stasus a witch could not be apprehended , and why . mal. malef. john bodin . barth . spin. &c. mal. malef. part . . an error about lycanthopia . august . lib. . de civit. dei. c. . idem , lib. de spiritu & anma , cap. . ironia . j. bod. lib. . de mag . daemon . cap. . , gen. . , , . j. bod. lib. de daemon . . c. . m. mal. par . . quae . . j. bod. lib. de daemon . . c. . m. mal. part . . quae . . cap. . what the devil should the witch mean to make choice of the english man ? a strange metamorphosis of body , but not of mind . note the devotion of the ass . aug. lib. . de civit. dei , cap. . & . at the alps in arcadia . card. de var. rerum . lib. . cap. . aug. lib. . de civit dei. canon . qu. . episcopi ex con . acquir . &c. his shape was in the woods : where else should it be ? mal. malef. par . . quae . . in my discourse of spirits and devils , being the . book of this volume . dan. in dialog . cap . aug. lib. de civ . dei. cap. . . hermer trismeg . in suo periandro . jam. . . phil. . . cor. . . cor. . . psal . . cor. . . ver . . &c. ver . . ver . . psal . . , , . their ground-work is as sure as to hold a quick eel by the tale . dan. . cor. agrip. de vanit . scient . cap. . paul. aeginet . li. . cap. . aëtius li. . c. . j. wier . de praest . doem . lib. . cap. . mat. . . luke . . answered to former objection . mat. . . job . . . . j. calvin in harmon . evang. in mat. . & luke . ezek . , . mal. malef. j. bod. lib. de doem . cap. . in mal. malef. job . . . . . . . job . . j. calvin in job . . j. calvin in job . serm . muscul . in loc . comm . idem . ibidem . j. calvin in his ser. upon job . j. calvin in job . serm. . mal. malef. par . . quaest . . idem . part . . quaest . . note what is said touching the book of job . in legenda aurea . . praestigiatores pharaonis . . mecasapha . . kasam , onen , ob , idoni . . habar . note . sam. . . reg. . . gal. . . mat. . . daniel . dan. . . acts . gen. . . exo. . , &c. acts . exod. . &c. act. . & . cant. . . deut. . . jerem. . acts . notes for div a -e joseph in judeorum antiquitat . gal. . . job . . act. . . act. . . reg. . . mat. . , , , . act. . . & . . rom. . . mark . luk. . . & . . john . & . & . apoc. . & . luke . . eccl. . . lev. . . deut. . , . isa . . . psal . . , . deut. . . luk. . . job . . psal . . . deut. . . luk. . , . luk. . . joh. . . hos . . act. . , . tim. . quae . . non obser . fact . . act . . august . de spirit . & anima . cap. . plin. lib. . c. . ovid metamo . lib. . aenoid . . lib. . venefica in italy . veneficae in genua and millen . of a butcher a right venefical witch . ovid lib. . de arte amandi . philtra , slibbersawces to procure love . ovid. lib. de remedio amoris . . hieron . in ruff. plin. lib. . c. . joseph lib. . de judaeorum antiquit . aristot . lib. . de natura animal . cap. . jo. wier . de nef . cap. . toyes to mock apes . dioscorid . de materia medicin . l. vairus de fascin . lib. . cap. . propt finem . j. bodin . notes for div a -e the holy maid of kent a ventiloqua . anno do . octob. . confer this story with the woman of endor , sam. . and see whether the same might not be accomplished by this devise . mat. . . the ventriloqua of westwel discovered . the pythonist of westwel convicted by her own confession . j. bodin lib. de daemon . cap. . the amphibologies of oracles . the subtilty of our oracles . john . . john . . eras . fol. . luke . . mark . mat. . . chap. . & . . euseb . lib. . cap. . note the cosenage of oracles . zach. . w. lambert in titulo boxley . isa . . . sam. . sap. . psal . . & . chrysost . hom. . in matth. luke . august . lib. quae vet . & novi . testam . quaest . . item , part . . cap. . item , quaest . . nec mirum . ad simplïcian . li. . . ad dulcitium . quae . . item , lib. de doct . chri. deut. . exod. . j. bod. lib. de dam. . cap. . sam. . cor. . j. martyr in colloquio cum triphone judaeo . lact. lib. . c. . cor. . . jud. vers . . pompanacius lib. de incant . cap. . j. bod. lib. de dam. . cap. . p. martyr in comment . in sam. . . isa . . . sam. . vers . . s. cicilies familiar . dr. burcot . feats . sam. . . ibid. . . ibid. . . ibidem . sam. . . sam. . . isa . . , . the manner of the witch of endors cosening of saul . sam. . . vers . . vers . . vers . . sam. . . ibidem . sam. . , . sam. . , . & . . sam. . , , . reg. . canon . . quaest . c. . nec mirum . right ventriloquie . j. bod and l. vairus differ herein . a bold , discreet and faithful challenge . * at canterbury by r. lee esq and others , anno . at rye by mr. maymor and others , anno . j. wier . l. ● . . c. . theodor. biz●ntius . lavit . de . spect . carda● . de var. rerum . peucer , &c. lavat . de spect . cardan . de var. rerum . j. wier . de praest . daemo . &c. athanas . de . humanitate verbi . the true end of miracles . john . . acts . . john . an ironical collation . mal malef. par . . quae . . c. . acts . . tim. ● . . col. . . athanas . symbol . apollo , pytho , uncased . notes for div a -e psal . . . & . . & . . isa . . . john . . & . . in annotat . in joan . isa . . august . de verbis dom. secundum . mat. ser . . james . . j. calvin . institut . lib. . cap. . sect . . idem . ibid. sect . . isa . . . act. . . idem . ibid. nempe j. cal. prov. . . h. card. de . miracul . isa . . . eccl. . . sam. . rom. . cor. . pet. . john. . p. marytr . loc . com . . sect . . p. martyr in loc . com . heb. . . pet. . . zech. . , . j. chrysost . in evang. johan . hom. . pet. blest . epi. . canon . de malef . & mathemat . thucydid . lib. . cicer. de divin . lib. . zech. . . mich. . . gen. . euseb . l. . c. . idem . ibid. porphyr . in lib. contra christ . relig . cic. de divin . lib. . j. chrysost . de laud. paul. hom . . porphyr . writeth verses in apollo's name , of the death of apollo , cited by j. bod. fol. . thamus having little to do , thought to play with his company , whom he might easily overtake with such a jest . a detection of thamus his knavery . legend aur . in vita sancti andreae . fol. . a gentle and a godly devil . athanas . de human . verb. fol. . & . strabo geog. lib. . j. wier . lib. . de praest . daem . cap. . h. haw . in his defensative against prophesies . in whose dayes oracles ceased in england . zech. . . psal . . , . isa . . . notes for div a -e j. wier . lib. de praest . daemon . all divinations are not condemnable . colebrasus erroneous and impious opinion . gen. . . & . . ecclus. . psal . . , . & . . ecclus. . baruch . . luk. . , . mat. . , . lactant. contra astrologos . peucer . de astrol . pag. . the ridiculous art of nativity-casting . julius maternus his most impious opinion . bodinus . danaeus . erastus . hemingius . mal. malef. thom. aquinas , &c. apollos passions . what prophesies allowable . j. bodin lib. de daemon . l. . c. . divers degrees of prophesie . reg. . j. bodin . joseph . de antiquit . josue filius levi lib. pirkeaboth . prophesies conditional . the subject of the prophesies of the old testament . deut. . . eccles . . . sam. . gen. . . gen. . dan. . a summe of christs miracles . mat. . , . luke . . notes for div a -e ecclus. . jerem. . eccl. . jerem. . , , . read the words . peucer in divinat . ex somniis . joel . . mat. . . & . . gen. . & . & . dan. . eccles . . . a dissonancy in opinions about dreams . the pleasant art of the interpretation of dreams . n. hemin . in admonitionib . de superstitionib . magicis vitandis . the end and use of prophesie , interpretation of dreams , operation of miracles , &c. seek for such stuffe in my book of hart●mim . dan. . gen. . . gen. . & . isa . . dan. . aristot . de somnio . such would be imbarked in the ship of fools . an english proverb . note this superstitious dotage . j. bap. neap. in natural . mag. lib. . cap. . fol. . & . confections or receipts for miraculous transportation of witches . vetulae , quas a strigis similitudine , striges vocant , quaeque noctu puerulorum sanguinem in cunis cubantium exsorbent . bar. spin. qu. de strigil . c. , . new matter and worthy to be marvelled at . legend . aur . in vita s. germani . kin. . , . king. . . isa . . ezek. . jerem. . j. bodin lib. de daem . . cap. . zech. . . eccles . . . jerem. . dan. . notes for div a -e the slovenly art of augury . reg. . . chr. . . deut. . . levit. . . & . . an invincible argument against purgatory . against the papists abominable and blasphemous sacrifice of the mass . psal . . . the gymnosophists of india their apish imitation of esay . the law of the twelve tables . magna charta h. . ed. . . r. . a manifest discovery of augurers cosenage . note the superstitious ceremonies of augurers . observations in the art augurifical . plato in phaedro , in timeo , in lib. de republ . wherein the papists are more blame-worthy then the heathen . soritlege or lotshare . levit. . . numb . . & . josh . . . chron. . & . proverb . . jonas . acts . of pythagoras lot . the art cabalistical divided . c. agrippa lib. de vanit . scient . the blasphemy of the cabalists . in concil . trident . gen. . . gen. . . gen. . . lev. . , &c. a gird at the pope for his sawciness in gods matters . plin. lib. natural . hist . . c. . arist . in auguriis . plutarch doateth his leave for all his , learning . aug. niphus de auguriis , lib. . who were not admittable into the colledge of augurers among the romans . o vain folly and foolish vanity ! martin de arles in tract . de superst . contra . maleficia . appian . de bello civils . augurifical toyes . seek more hereof in the word habar . averroes . . metaphysic . the fond art of augury convinced . arist . de som . august . lib. de doct . chri . . cap. . . psal . . . plin. lib. natural . hist . . cap. . tho. aquin. lib. de sortib . c ▪ epidius . homer . iliad . . the vanity of casual augury . isa . . . the vain and trifling tricks of figure casters . johan . montiregius in epist . ad blanchim . & gulielmus de sancto clodoald . rabbi levi. c. agrip. in lib. de vanit . scient . archelaus . cassand . eudoxus , &c. astrologers prognostications are like the answers of oracles . sir thomas moors frump at judicial astrologers . astrological blasphemies . john . , . the folly of our genethliaks or nativity-casters . senec. lib. de quaest . natural . . hilarius pirkmair in arte apodemica . joannes garropius in venet . & hyperb. zac. . , . notes for div a -e psal . . . . virgil. in damone . prov. . chron. . psal . . psal . . psal . . jer. . isa . isa . . exod. , , proverbs . . acts . jonas . tim. . . words of sanctification , and wherein they consist . an ample description of women commonly called witches . a common and universal error . i. bodinus . danaeus . hyperius . hemingius . bar. spineus . mal. malef. a notable purgation of c. f. c. convented for a witch . mal. malef. par . . quaest . . c. . punishment of impossibilities . a wise law of pope innocent & julius , were it not that they wanted wit when they made it . virg. eclgg. . virg. eclog. . ovid. fast . . virg. aene. . ovid. metamorph . . ovid. de medea . ovid de medea , epistola . . amo. eclo . . horac . epod . . tibul de falscinatricae , lib. . cleg . . lucan . lib. de bello . civili . . idem . ibid. idem . ibid. idem . ibid. c. manilius astronom . sua lib. . ovid metamorph . lib. . fab . . ovid. metamorph. l . fab . , . the authors transition to his purposed scope . beehive of the romish church , lib. . cap. . fol. . the manner of making a wastecoat of proof . the effects are too good to be true in such a patched piece of popery . this were a good preservative for a travelling papist . if the party fail in the number , he may go whistle for a pardon . sancta crux aequiparatur satutifero christo . o blasphemiam inenarrabilem . beehive of the romish church , lib. . cap. . fol. , . in ecclesia dedications . in rationali divinorum officiorum . pom. serm . . l. varius . lib. de fascin . . cap. . idem . ibid. idem . ibid. arg. fer. lib. de medendi methode . . cap. . de homerica medicatione . this would be examined , to see if galen be not slandered . four sorts of homerical medicins , and which is the principal . the force of fixed fansie opinion , or conceipt . j. bodinus lib. de daemon . . cap. . * that is , you shall not break or diminish a bone of him . * though neither the herb nor the witch never came there . note the force of constant opinion , or fixed fancy . * spell the word backward , and you shall soon see this slovenly charm or apphension . thievish charms . this is called and counted the paracelsian charm . psal . . luke . psal . . memorandum that hearing of mass be in no case omitted , quoth nota. johannes anglicus ex constantino , gualtero , bernardo , giberto , &c. barnard . de bustis in rosar . serm . . the smiths will can them small thanks for this prayer . o notable blasphemy ! psal . . , . virg. eclog. . ovid. metamorph . . jer. . . card. lib. . de var. rer . cap. . an objection answered . dan. in dialog . cap. . virg. geo. . feats his dog , and mahomets pigeon . a story declaring the great docility of an ass . j. bod. lib. de daemon . . c. . mal. malef. part . . qu. . c. . johan . bodinus . exorcisms or conjurations against serpents . l vair . lib. de fascinat . cap. . usurpers of kindred with blessed paul , and s. katharine . j. bodin . lib. de daem . . cap. . l. vairus lib. fascin . cap. . oratio tusca vestalis . of the word ( bud ) and the greec letters Π & Α. the practiser of these charms must have skill in the planetary motions , or else he may go shoo the goose a proved story concerning the premises . this charm seemeth to allude to christ crucified between the two thieves . psalm . luke . john . psalm . scripture properly applyed . o most wonderful vertue hidden in the letters of s. helens holy name ! card. lib. . de var. rer . cap. . * for if the cross be forgotten , all is not worth a pudding . these be meer toys to mock apes , and have in them no commendable device . this is not to do good to our enemies , nor to pray for them that hurt and hate us ; as christ exhorteth . * thus they make the holy trinity to bear a part in their exorcism , or else it is no bargain . mat. . * that is , in life we are in death , &c. a curse for theft . preservatives from witchcraft according to m. mal. l. vairus , and others . ovid de med. virg. in bucelicis . olaus goth. lib. de gentib . septentrional . l. . cap. . * a witches conjuration to make hail cease and be dissolved . l. vair . lib. de facin . c. . mal. malef. par . . quae . . cap. . note that you read never of any spirit that walked by day , quoth nota. aug. de civit dei , lib. . c. . the hebrew knight was canonized a saint , to wit , s. longinus . a crossed appension with other appensions . for body and soul . s. bernard overmatcheth the devil for all his subtilty . pretious restoratives . this is too mystical to be englished , quoth nota. fernelius . notable follies of the spaniards and italians . he must answer by none other , for she perhaps hath the curing thereof by patent . see j. wier . cap. . conf . the chirurgion here most impudently setteth his knavery abroach . a pretended conjuration . ad vada tot vadit urna quot ipsa capit . three morsels ; the first charmed with christs birth , the second with his passion , the third with his resurrection . a cosening physician , and a foolish patient . joh. bodin . kacozelia . mal. malef . p. . quaest . barth spin. in novo mal. malef . scotus in . distinct de impetio . dist . . gofrid . in summa sua . mal. malef. part . . quaest . cap. . * whereof look more in a little book set forth in print . l. vair . lib. de fascin . . c. . much like the eye-biting witches , of whom we have elsewhere spoken . who are most likely to bewitch and to be bewitched . l. vair . lib. de fascin l. . c. . * according to ovid's saying of proteus and medea ; which he indeed alledgeth therefore , nunc aqua , nunc ales , modò bos , modo cervus abibat . m. mal par . . quaest . . cap. . nider in praeceptorio , praecep . . c. . nider in fornicario . mal. malef . pag. . cap. . a good device to starve up poor women . mal. malef. part . . quaest . . cap. . a ridiculous charm. in any case observe the festival time , or else you marre all . l. vair . lib. de fascin . . c. . sapi. . gal. . psal . . direct and lawful-means of curing cattel , &c. a charm of charms taken out of the sixt chapter of st. paul to the ephesians . mal. malef . part . . quest . . cap. . tim. . . origen . lib. . in job . j. chrysost . in matth. * mark that here was no latine service . idem . ibid. august . . quast . ultim . galen . in lib. de comitiali morbe . hippocrat . lib. de morbo sacro . notes for div a -e hieronymus in gen. . . & . in exod. . . in dan. . . the authors intention touching the matter hereafter to be discoursed upon . * sap. . , , , , . see jidoni . eccles . . . a magician described and the art distinguished . read pliny in natural . hist . cardan de rerum variet . albertus de occulta rerum proprietate . barthol . neap. in natural . magia , and many others . natural magick hath a double end , which proveth the excellency of the same . pompanatius lib. de incant . cap. . j. wierius de lamiis . jasp . peucer . h. cardan . &c. of late experience neer coventry , &c. aristot . in lib. de hist . animalium . plin. de lanicii colore . ludovicus coelius rhod. lib. antiq . lect . . cap. . barthol . anglicus . lib. . * avicenna cano . . tract . . cap. . serapio agg . cap. dioscor . lib . cap. . plin. lib. . cap. . albert. lib. . cap. . solin . cap. . * rabbi moses aphor . part . . isidor . lib. . cap. . savanorola . marbodeus gallus in suae dactylotheca , pag. . vis gemmarum & lapillorum preciosorum negatur , quia occulta est , rarisfimeque sub sensum cadit . many moe authors may be named of no less antiquity and leatning . plin. lib. . cap. . albert. minor . lib. . cap. . solin . cap. . diurius in scrin . cap. de complexionibus & complexatis . geor. pictorius . villang . doct . medici in scholiis super marbod . dactyl . h. card. lib. de subtil . . h. card. lib. de var. rer . . cap. . marbodeus in sua dactylotheca , pag. , . memoramdum , the authors meaning is , that this stone be set in silver , and worn on the finger for a ring : as you shall see afterwards . vincent . lib. . cap. . dioscor . lib. . cap. . aristot . in lapidario . agreement and disagreement in sufferance . read a little tract of erasmus intituled de amicitia , where enough is said touching this point . zanthus in hist . prima . jub . lib. . cap. . this common experience can justifie . j. wierus . plutarch in vita pyrrhi . albert. lib. de mor. aximal . cap. . pomp an . lib. de incant . cap. . plutar. in vita catonis . the venom or poyson of an harlot . matth. . mark . luke . john . wonderfull natural effects in bone of fishes , beasts , &c. strange properties in a plece of earth . strange properties in a stone : the like qualities in other stones . * being in the . book of this discovery : where discourse is made of oracles , &c. look hereafter in this book for divers conceits of jugling set forth at large . example of a ridiculous wonder . this i have proved upon crows and pies . this might be done by a confederate , who standing at some window in a church-steeple , or other fit place , and holding the pigeon by the leg in a string , after a sign given by his fellow , pulleth down the pigeon , and so the wonder is wrought . a jest among water-men touching stone-church in kent , as light at midnight as at mid-day . a slender shift to save the credit of their cunning . the inconvenience of holding opinion , that whatsoever passeth our capacity , is divine , supernatural , &c. j. bap neapol . in natural . mag . m. malef. p. . q. . john . . colos . . . natural conclusions . to produce any fowl out of an egg , without the natural help of the hen. * the mother of marvels . two kind of toads , natural and temporal . maggots ingendred of the inwards of a beast are good for angling . giles alley . see the poor mans library . wonderful experiments . to set an horses or an asses head on a mans neck and shoulders . strange things to be done by perspective glasses . concerning these glasses remember that the eye-sight is deceived ; for non est in speculo res quae speculatur in illo . rash opinion can never judge soundly . an apish imitation in jannes and jambres of working wonders . jo. calvin . lib. institut . . cap. . cle. recog . . erast . in disputat . de lamiis . actions unpossible to devils : ergo to witches , conjurers , &c. jamb . de mysterius . pharaohs magicians were not masters of their own actions . exod. . god useth the wicked as instruments to execute his counsels and judgements . the contrary effects that the miracle of egyptian magicians wrought in the heart of pharaoh . that the art of juggling is more , or at least no less strange in working miracles than conjuring , witchcraft , &c. in what respects juggling is tolerable and also commendable . the three principal points wherein legierdemain or nimbleness of hand doth consist . great variety of play with the balls , &c. these feats are nimbly , cleanly and swiftly to be conveyed ; so as the eyes of the beholders may not discern or perceive the drift . memorandum that the juggler must set a good grace on the matter : for that is very requisite . this feat tendeth chiefly to the moving of laughter and mirth . the money must not be of too small nor of too large a circumference for hindering of the conveyance . this is pretty if it be cunningly handled ; for both the ear and the eye is deceived by this device . variety of tricks may be shewed in juggling with money . you must take heed that you be close and flie : or else you discredit the art. use and exercise maketh men ready and practive . this feat is the stranger , if it be done by night ; a candle placed between the lookers on and the juggler : for by that means their eye-sight is hindred from discerning the conceit . a discovery of this juggling knack . the juggler must have none of his trinkets wanting : besides that , it behooveth him to be mindful , lest he mistake his tricks . * a● , ailis , easyl , zaze , hit mel meltat : saturnus , jupiter , mars , sol , venus , mercury , luna , or such like . in these knacks of confederacy feats had the name , whilest he lived . a knack more merry than marvellous . another to the same purpose read in pag. . * such as you shall find in pag. . and . in the marginal notes , or some strange terms of your own devising . of dice play and the like unthrifty games , mark these two old verses : ludens taxillis bene respice quid fit in illis ; mors tua , sors tua , res tua , spes tua pendet in illis : and remember them . note . you must be well advised in the shuffling of the bunch , lest you overshoot your self . * for that will draw the action into the greater admiration . the eye bewrayeth the thought . tricks with cards , &c. which must be done with confederacy . a merry conceit , the like whereof you shall find in pag. . & . fast and loose with a handkercher . fast or loose with whip-cords and beads . this conveyance must be closely done ; ergo it must be no bunglers work . what is it ? what i st ? signs of confederacy . eleazer's feat of confederacy . * as , droch myroch , and senaroth betu baroch , assinaaroth , rounsee , farounsey , hey pass , pass , &c. or such like strange words . pope and tailor confederates . note the manner of this conveyance . you must take heed that when the corn cometh out , it cover and hide the leather , &c. these are such sleights that even a bungler may do them ; and yet pretty , &c. mark the manner of this conceit and device . that is , neatly and daintily . a throd cut in many pieces and burned to ashes made whole again . the means discovered . a common juggling knack of flat cosenage played among the simple , &c. juggling a kind of witchcraft . the invention of claruis . this knack is sooner learned by demonstrative means , than taught by words of instruction . this will seem rare to the beholders . where such books may be gotten . see more hereof in the . book of this discovery , in the title nahas , cap. . * the natural cause why a hen thrust thorough the head with a bodkin doth live notwithstanding . it must be cleanly conveyed in any case . the manner and means of this action . a form or pattern of this bodkin and knife you shall shall see described if you turn over a few leaves forward . this is easily done ; howbeit being cleanly handled it will deceive the sight of the beholders . this was done by one kings-field of london , at a bartholomewtide , an. . in the sight of divers that came to view this spectacle . necessary observations to astonish the beholders . of a juggler that failing in the feats of his art , lost his life . but herein see you be circumspect . a form or pattern of this bridle you shall see in the next page . among what actions juggling is to be counted . a matchless fellow for legierdemain . touching the patterns of divers juggling instruments . notes for div a -e alchymistry a craft , not an art. g. chaucer in the chanons mans prolog . the terms of the art alchymistical , devised of purpose to bring credit to cosenage . acts . g. chaucer in the chanons mans tale . idem . ibid. the points or parts of the art alchymistical which may be called the misty or smoky science . the alchymists bait to catch a fool . note the cosening coveyance of this alchymistical practitioner . a notable fool . a cousening device by running away to save the credit of the art . g. chaucer in the tale of the chanons yeoman● a king cousened by alchymistry . a wise fool . eras . in colloqu . de arte alchymistica . a flattering and clawing preamble . longation and curtation in alchymistry . note how the cousener circumventeth balbine . fair words make fools fain , and large offers blind the wise . balbine was bewitched with desire of gold , &c. notable cousenage . the alchymister bringeth balbine into a fools paradise . here the alchymister uttereth a notorious point of cousening knavery . mark how this alchymister goeth from one degree of cousenage to another . the mildest and softest nature is commonly soonest abused . en immensa cavi spirant mendacia folles . balbine is ashamed that he should be overshot and overseen in a case of flat cousenage . the substances of things are not transmutable . franc. petrarch . lib. de remed . utr . fort . . cap. . goschalcus boll . ordinis s. august . in suo praeceptorlo , fol. . col . b , c.d. & . no certain ground in the art alchymisticall . idem ibid. avaritia idol●rum cultus . of vain hope . * j. cal. in comment upon deut. serm . . pa. . col . . number . a maxim . erasmus in coloq . cui titulus coavivium fabulosum . a hungry belly will not be bridled . a princely largesse . sic ars deluditur arte . the morall of the premisses . homer . aul. persius , satyr . . idem ibid. notes for div a -e imaginary circles . the form of consecration . the time for conjurations . the places for circles . the reason of circles . the ceremonies of necromancy . the conjuration . the answers of the spirit . how to lay the spirit . another form . a caution for the exorcist . their order . the utensils to be used . the circle . the consecration . the conjuration . the appearances . the condition . the magicians oath . the girdle of victory . the form of discharge . what things are to be consecrated . pentacles . utensils . instruments . how to consecrate . circles how to be made . fumigations . fire . garments . practice . what sort of garments must be used . the manner of conjuring . the form . the apparitions . what these spirits can do . an example of their power . how to dismiss them . how to consult with familiars or genii . the form of consecration . the prayer . signs of the appearance . the appearance . the nature of luridan . his office. the warrs of spirits . the conjuration . the apparitions . luridan . the compact . the names of olympick angels . the large signification of the word iidoni . vide philast . brix . episc . haereseon catal . de phitonissa . j. wierus in pseudomonarchia daemonum . solomons notes of conjuration . baell . agares . marbas . amon. barbatos . buer . gusoin . botis . bathin . purson . eligor . leraje . valefar , morax . ipos . naberius . glasya labolas . zepar . bileth . vide amaimon . sitri a baudy devil . paimon . ezek. . . cautions for the exorcist or conjuror . the fall of belial . solomon gathered all the devils together in a brasen vessel . the babylonians disappointed of their hope . bune . forneus . ronove . berith a golden devil . astaroth . foras . furfur . marchosias . malphas . vepar . sabnack . sidonay . gaap . who was the first necromancer . shax . procel . furcas . murmur . caim . raum . halphas . focalor . vine . bifrons . gamigin . zagan . orias . valac . gemory . decarabia . amduscias . andras . andrealphus . ose . aym. orobus . vapula . cimeries . amy. flauros . balam . allocer . saleos . vuall . haagenti . phoenix . this was the work of one t.r. written in fair letters of red and black upon parchment , and made by him anno . to the maintenance of his living , the edifying of the poor , and the glory of gods holy name : as he himself saith . note , what names are attributed unto christ by the conjuror in this his exorcising exercise . what wonderful force conjurers do believe consisteth in these forged names of christ . see chap. . of this book . this is contrary to the scripture which saith , that every good gift cometh from the father of light , &c. a breviary of the inventary of spirits . the authors further purpose in the detection of conjuring . conjuring for a dead spirit . * for the cosenor ( the conjuror i should say ) can do nothing to any purpose without his confederate . note that numerus ternarius , which is counted mystical , be observed . ex inferno nulla redemptio , saith the scripture : ergo you lye quoth nota. note what these great words may do . * daemones credendo contremiscunt . a heavy sentence denounced of the conjuror against the spirit in case of disobedience , contempt , or negligence . * how can that be ; when a spirit hath neither flesh , blood , nor bones ? * the conjuror imputeth the appearing of a spirit by constraint unto words quoth nota. and why might not be do it himself , as well as madam sibylia ? the fairie sibylia conjured to appear , &c. the manner of binding the faire sibylia at her appearing . if all this will not fetch her up , the devil is a knave . this would be much practised if it were not a cosening knack . the three sisters of the fairies , milita , achilia , and sibylia . * such a ring it was that advanced giges to the kingdom of italy . plato lib. . de justo . the ring of invisibility . * o queen or governess of the tongue . * observations of clealiness , abstinence , and devotion . an observation touching the use of the five swords . a weighty charge of conjuration upon the five kings . a penalty for not appearing , &c. the five spirits of the north : as you shall see in the type expressed in the page next following . the names written within the five circles do signifie the five infernal kings : see pag. , , . memorandum that you must read the . and psal . all over ; or else rehearse them by heart ; for these are counted necessary , &c. * gasper , balthasar , and melchior , who followed the star , wherein was the image of a little babe bearing a cross , is longa legenda coloniae ; lie not . * which must be environed with a goodly company of crosses . on sundays , festival days , and holy days , none excepted . he dares do no other being so conjured i trow . absque exorcismo sal non fit sanctus . it is not convenient to english these . following exorcisms , the name and power of god is so often therein abused to a vain and ridiculous purpose . oratio ad deum ut sali exorcisato vires addat . oratio , in qua dicenda , exorcista sese sacri laticis aspergine debet perrorare . mark how consonant this is with popery , &c. for hidden treasure . promises and oaths interchangeably made between the conjuror and the spirit . note the penalty of breaking promise with the spirit . * three times , in reverence ( peradventure of the trinity , p.f.ss. ) note the sum of this obligation or bond . * scripture as well applyed of the conjuror , as that of satan in tempting christ , matth. . . note what sore penalties the spirit is in joyned to suffer for disobedience . * there is no mention made in the gospels that christ was worth a golden girdle . bugs words . * is it possible to be greater than s. adelberts curse ? these planetary hours must in any case be observed . * a popish supplement . * belike he had the gift to appear in sundry shapes , as it is said of proteus in ovid . lib. metamorph . fab . . and of vertumnus : lib. metamorph . . fab . . note , that the spirit is tied to obedience under pain of condemnation and hell fire . this is condemned for rank folly by the doctors , as by chrysost . sup . matth. gregor . in homil . sup . epiphan . domini ; and others . all the former practices briefly confuted . see the title of the book , with the authors intent , in a marginal note , page . luke . &c. an ironical confutation . pet. . ephes . . psal . . & . sap. . eccles . . to deny the subsistence or natural being of a thing material and visible is impudency . ezek. . & ▪ isa . . & . & . * john jaregni servant to gasper anastro both spaniards . anno. dom . . march. . after dinner upon a sunday this mischief was done . read the whole discourse hereof printed at london for tho. chard , and will. brome , booksellers . jac de chusa in lib. de a●paritionib . quorundam spirituum . observations for the exorcising priest . memorandum that he must be the veriest knave or fool in all the company . the spirits are not so cunning by day as by night . * for so they might be bewrayed . for so the cosenage may be best handled . a cosening conjuration . of this order read noble stuff in a book printed at frankeford under the title of alcoran franciscanorum . note how the franciscans cannot conjure without a confederate . o notorious impudency ! with such shameless faces to abuse so worshipful a company ! * the confederate spirit was taught that lesson before . for so might the confederate be found . an obstinate and wilful persisting in the denying or not confessing of a fault committed . a parecbasis or transition of the author to matter further proposed . in . dict . . sent . et glos . super . illo ad coll . . mendaces debent esse memores , multo magis astuti exorcistae . tho. aquin. super . marc ultim . mark . . a trim consequent . mal. malef par . . quaest . . rites , ceremonies , and reliques of exorcism in rebaptizing of the possessed or bewitched . memorandum that this is for one bewitched . note the proviso . tho. aquin. supr . dist . . proper proofs of the seven reasons why there were no conjurors in the primitive church , with other subtil points . a conjuror then belike must not be timerous or fearful . where a witch cureth by incantation , and the conjuror by conjuration . * tit. de eccl. de dicatione . in missal . fol. . the manner of conjuring salt. a prayer to be applyed to the former exorcism . a conjuration of frankincense set forth in form . papists and conjurors cosening compeers . sam. . . reg. . . jer. . . psal . . . psal . . . sap. . . eccl. . gen. . . act. . . mark . , . * isa . . . † vers . . chap. . , . chap. . . chap. . , , &c. luke . . mat. . . act. . , . mony is the mark whereat all witches and conjurors do aime . s. martins . conjuration : in die sancti martini . lect . . * to wit , vincent dominica in albis , in octa pasch . sermone . durand . de exorcist . a soul offence to backbite the absent , and to belye the dead . act. . . just . lib. . plin. lib. . c . strab. lib. . dan. in dialog . de sortiariis . tiridates the great magician biddeth the emperor nero to a banquet , &c. nero made laws against conjurors and conjuratons . c. agrip. lib. de vanitat . scient . probatum est , upon a patient before witness ; ergo , no lye . lib. . dist . . decret . aureum . dist . . rub. de exorcist . lect . & . lect. in die sanctissimae marg. ver . . lect. . look in the word iiodoni , pag. . * for the priests profit , i warrant you . this is common ( they say ) when a witch or conjuror dyeth . kacozelia . mutual error by means of sudden sight . s. vincent raiseth the dead woman to life . s. vincent maketh the dumb to speak . dist . . exepml . . serm . . cap. . secundam bord●num corrigens quae sit . m●tth tract . . sect . . psellus de operatione daemonam . in speculo exemplorum , dist . . ex lib exemplorum , caesaris , exempi . . memoramdum it is confessed in popery that true miracles cannot be joyned with false doctrin ; ergo , neither papist , witch , nor conjuror can work miracles . * lact. in die sanctae luc. . & . against the counterfeit visions of popish priests , and other cosening devices . this doctrine was not only preached , but also proved ; note the particular instances following . h. card. lib. de var. rer . lib. . c. . pope celestinus cosened of his popedom by pope boniface . visions distinguished . h. card. lib. de subtilitat . . idem . ibid. of winchester noise . appendents unto the supposed divine art of theurgie . mark the sum and scope of this letter . sir john malbornes book detecting the devices of conjuration , &c. the author his conclusion . andreas gartnerus mariemontanus . mat. . . mark. . . luk. . . & . . notes for div a -e the compilers or markers of the book called , a mallet to brain witches . no marvel that they were so opinionative herein , for god gave them over unto strong delusions . the definition or description of witchcraft . the formal cause . the final cause . the material cause . a necessary sequel . probatum est , by mother bungies confession that all witches are coseners . * j. bodin . in the preface before his book of daemonomania reporteth this by a conjuring priest late curate of islington : he also sheweth to what end ; read the place you that understand latine . note this device of the waxen images found of late neer london . a strange miracle , if it were true . there the hypocrite was over match for all his dissembled gravity . heming . in lib. de superst . magicis . the greatest clarks are not the wisest men . a natural reason of the former knack . c. agrip. in lib. de vanit sci-cut . & in epistola ante librum de occult . philosophia . plin. lib natural . hist . . c. . pet. mart. in locis communibus . note that during all christs time upon earth , which was . years , witches were put to silence , &c. but christs argument was undoubted ; ergo , &c. i marvel for what purpose that magistrate went to that fellows house . albertus crantzius in lib. . mertopolis . cap. prov. . , . mal malef . par . . quaest . . cap. . he should rather have asked who gave him orders and licence to preach . joan. bodin . yet many that bear the shew of honest men are very credulous herein . witches are commonly very beggers . a general conclusion against them whom the subject of this book concerneth . 〈◊〉 adorus . 〈◊〉 , &c. 〈◊〉 ●●●dinus . 〈◊〉 malef. with the like porperty , were the old illyric● people indued , if we will credit the words of sabinus grounded upon the report of aul. gell. j. bap. neapol . in lib. de naturali magia . this is held of some for truth . non est in speculo res ●uae speculntur in illo . nescio quis oculús teneros mihi fascinat agnos , saith virgil ; and thus englished by abraaham fleming . i wote not i what witching eye , doth use to hint my tender lamb sucking their dam● and them inc●●nt . notes for div a -e h. card. lib. de var. rer . . cap. . the platonists and stoicks . the epicureans and peripateticks . summum bonum cannot consist in the happiness of the body or mind . moral temperance . moral prudence . moral justice . moral fortitude . rom. . the question about spirits doubtful and difficult . plotinus . the greeks . laur. ananias . the manichees . plutarch . psellus . mal. malef . avicen , and the cabalists . the thalmudists . psellus , &c. the platonists . the papists . apoc. . . ibid. , , . the sadduces . psellus de operatione daemonum , cap. . such are spirits walking in white sheets , &c. psellus , ibid. cap. . idem . cap. . idem . ibid. c. . oh heathenish ; nay , oh papistical folly ! the opinions of all papists . a cosening knavery . h. card. lib. de . var. rer . . cap. . devils of divers natures , and their operations . the former opinion confuted . psellus lib. de operat . daem . cap. . if this were spoken of the tentations , &c. of satan , it were tolerable . cor. . . psellus ibid. cast . . if a babe of two years old throw stones from pauls-steeple , they will do hurt , &c. howbeit i think the spirit of tentation to be that devil ; and therefore christ biddeth us , wateh and pray , lest we be tempted , &c. psel . in operat daem cap. idem . cap. . beaslike devils . but psellus saw nothing himself . probable and likely stuffe . fas . card. operat . de daemon . the plationsts opinion . what kind of sacrifices each spirit liketh best . of socrates his private divel or familiar spirit . dionys . in coelest . hierarch . cap. , . ephes . . dionys . in coelest . hierarch . j. calv. lib stit . . c. . edw. deeri . in lect . upon the hebrews ▪ reading . . mal. . . isa . . the opinion of the thalmudists . laur. anan . lib. de natur . daem . . creavit coelum , & terram . laur. anan . lib. de natur . daem . . laur. anan . lib. de natur . dam. . laur. anan . lib. de natur . daem . . instans , viz. punctum temp . nempe individuum nunc. euseb . in eccles . histor . . johannes cassianus in confessione theolog . tripart . j. cal. lib instit . . cap. . sect . . mich. and. thes . . . idem . thes . , . luk. . . luk. . . j. cal. lib. instit . . cap. . reg. . . jud. vers . . pet. . . mal malef. part . . quaest . . cap. , . mal. malef. part . . cap. . quaest . . mich. and. laur. anan . mal. malef. &c. author . lib. zeor . hammor . in gen. . the gross dulness of many at the bearing of a spirit named . aug. in ser . . greg. . sup . joh. leo pont . ser . . nativit . eph. . , . pet. . . vers . . cor. . . judg. . , , , , , , , . a exod. . . b act. . . gal. . c joh. . . matth. . . d cor. . gal. . cor. . cor. . e luk. . cor. . philip. . thes . . f john . g tim. . h ephes . . i esai . . . k zach. . . l rom. . . m cor. . , , , . n isai . . . o isai . . . p sam. . hest . . q sap. . , . r judg. . . ſ numb . . . t luk. . . u mark. . . x lev. . prov. . luk. . y mat. . . luk. . . luk. . . z joh. . . luk. . . levit. . , . joh. . , &c. mat. . , &c. mat. . . mat. . . mal. malef . quaest . . pag. . * a maxime in philosophy , as the sun in aridis & siccis . joseph de antiquitat . jud. item de bello iud. lib. . c. . numb . . . chron. . , , . mark. . . luk. . , . j. cal. lib instit . lib. . cap. . sect . . numb . . . acts . king. . . a judg. , . b chap. . . c chap. . . d ibid. . . e numb . . . f sam. . . g sam. . . h ez●k . . i chron. . . k chron. . . l dan. . . m joh. . . eccles . . . for every natural motion is either circular or elementary . gen. . & . j. bod. lib. de dam. . cap. . exod. . . psal . . , &c. j. bod. lib. de daem . . cap. . levit. . king. . . mat. . . & . . mark. . . luk. . . a king. . . b king. . . c hos . . . numb . . . deut. . . d king. . . e numb . . . king. . . f judg. . . g king. . . h king. . . king. . . jer. . . joseph . lib. de antiquit . judaeor . . cap. . sam. . king. . psal . . . a job . . job . . isa . . . b mat. . . luk. . . c mat. . . d matth. . john . . apoc. . , . e apoc. . . f mark. . . luk. . . g ephes . . . h joh. . . i job . k pet. . . l joh. . . m joh. . . n act. . . o hos . . . p psal . . . chr. . . q cor. . . ſ apoc. . t ezek. . . u apoc. . . x gen. . . y isa . . . psal . . . juno and minerva . cosening gods or knaves . terra , aqua , aer , ignis , sol & luna . hudgin of germany , and rush of england . j. wier . lib. de praest . daem . . cap. . bawdy priests in ginnie . look in the word ( ob ) lib. . cap. . a good god and goddess for women . the names of certain heathenish gods , and their peculiar offices . a very homely charge . beasts , birds , vermin , fishes , herbs and other trumpery , worshipped as gods . imperial gods and their assistants . the number of gods among the gentiles . king. . chron. . chron. . judg. . chron. . king , &c. popish gods of nations . parish gods or popish idols . see the golden legend for the life of s. bridget . he-saints and she-saints of the old stamp , with their peculiar vertues touching the curing of diseases . * for the french-pox or the common kind of pox , or both ? this would be known . new saints . divos vocant grammatici eos qui ex hominibus dii facti sunt . cic. de natur . deorum . the papists see a moth in the eye of others , but no beam in their own . the idolatrous council of trent . exempl . . but our lady spyed him well enough ; as you shall read . the priests arse made buttons . our b. ladies favour . greg. . dialog . cap . alexand . lib. . cap. . & lib. . cap. , &c. greg. lib . dialog . c. . idem . cap. . and in other places elsewhere innumerable . micha . and. thes . . alex. ab alexand . lib. . genealog . dierum . cap. . plutarch . oratione ad apollonium . item . basiliens . in epist . platina de vitis pontificum . nauclerus . generat . . ambr. ser . . de passione agn. euseb . lib. eccl. hist . . niceph. bib . . cap. . hieronym . in vita pau. theodor . lib. hist . . c. . athan. in vita antho. * melancth . in calendar . manlii . april . marbach . lib. de miracul . adversus ins . johannes rivius de veter . superstit athan. lib. . quest . . august . de cura pro mortu . cap. . luk. . matth. . . luk. . . johan . laur. lib. de natur . daemon . mich. andr. thes . &c. idem thes . . & . idem . thes . . th. aq. . pag. quaest . . ar . . gregor . in dial . . mich. and. thes . , , . idem . thes . . leo serm . de jejuniis . mens . gelas . in epistola ad episc . mich. andr. thes . . greg. dial . . cap. , , . mich. and. thes . . greg. dial . . cap. . mich. and. thes . . mich. and. thes . . idem . thes . . idem . thes . . mal. malef. j. bod. &c. mich. and. thes . . idem . thes . . gen. . , . gen. . . cor. . . sap. . . gen. . . psal . . . numb . . & . joh. . . mat. . mat. . . j. cal. in gen. cap. . . idem . ibid. idem . ibid. idem . ibid. mat. . . isai . . . mat. . . & . luk. . . & , . gen. . . family of love. j. cal. lib. instit . . cap. . sect . . j. cal. lib. instit . . cap. . sect . . aug. de cura pro mort &c. p. mart. in loc . com . . sect . . a sam. . luk. . john . ephes . . tim. . pet. . b col. . . cor. . mat. . & . luk. . c sap. . apocal. . d tim. . . e gen. . f joh. . . joh. . . edw. deering , in his reading upon heb. . reading the . ephes . . . col. . . matth. . pet. . idem . ibid. mat. . . mal. malef . par . . quaest . . the crymon of the word diabolus . the book of w.w. published . at s. osees . or . witches condemned at once . isai . . . zach. . . gen. . . john . . eras . sntar . in dictio scholast . doctr . lit . s. erasm . sar. in lib. loc . & lit . praedictis . laurent . a villavicentio in phrasib . script . lit . s. pag. . rom. . . cor. . . john . . isai . . . john . . john . . jer. . . john . . psal . . . cyrill . in evang . joh. lib . cap. . exod. . . the holy spirit can abide nothing that is carnal and unclean . isai . . . isai . , . rom. . , . deut. . , . a question . an answer . a great likelihood no doubt . judgment distinguished . * josias simlerus lib. . cap. . adversus veteres & novos antitrinitarios , &c. mat. . , . . objection . the scripture doth never call the holy spirit god. the . answer . a refutation of the antecedent● &c. . objection . hilarie doth not call the spirit god ; neither is he so named in the common collects . the . answer . hilarius lib. . de triade . the place is long , and therefore i had rather refer the reader unto the book than to insert so many lines . collecta in die domin . sanctae trinit . . objection . the spirit is not be prayed unto , but the father only . . answer . the consequent is denied . joh. . : . objection . amos saith , that the spirit was created . . answer . spirit in this place signifieth wind. amos . . to create is not him to be made that was not . euseb . casariens . lib. . adversus marcemull . act. ● . . psal . . . . objectiun . all things were made by the son , ergo the spirit was also made by him . . answer . universal propositions or speeches are to be restrained . joh. . . . objection . the spirit knoweth not the father and the son. . answer . how exclusive propositions , or speeches are to be interpreted . . objection . the spirit prayeth for us . . answer . the spirit doth provoke us to pray . gen. . . rom. . . . objection . the spirit is sent from the father and the son. . answer . how the spirit is sent . . objection . the spirit speaketh not of himself . the . answer . cyrill . lib. . the saur . cap. . . objection . answer . the spirit proceedeth . joh. . . * such were the arrians , tritheits , samosatenians , &c. sus magis in coelo gaudet quam fonte sereno . the heathenish philosophers acknowledged the holy spirit . cyril . lib. . contra julianum . marfilius ficinus in arg . in cratyl . plat. ovid. lib. metamorph . . fab . . de gigantib . taelum obfident . jacob. sadol . in lib. de laud. philosoph . inscrip . phedrus . peter mart. in loc . com . part . . cap. . sect , . pag. . . joh. . . joh. . . & . . notes for div a -e the reason of this addition . the nature of sprits . the original of evil essences . their germination . their habitation . their shapes . their place of pleasure or torment . the cause of their torment . how magicians deal with them . the orders of heavenly beings . that they are not subject to conjurations . what spirits may be conjured . the nature of the astral spirits . their degrees . their actions and affections . the distinct orders of starry spirits . the office of daemons or genii . three ways of enjoying their society . the first way . the second way . the third way of their appearance . their number . the seven good angels . the nature of both . the seven evil genii , and the manner of their appearances . an example . the uncertainty of communicating with angels . familiars in the time of the jews . several men have wrote and methodized the art of conjuration . the spirits of men return again . all men have starry spirits . what sort of persons most frequently re-appear . the manner and time of their appearance . the reason thereof . the power of magitians over them . example . the cause the difficulty and paucity of appearances . more particularly of the same . the nefarious practices of necromancers in an example . example . the state of the starry spirit . why the ghost of samuel appeared . the opinions of plato . of phythagoras . of other philosophers . the raptures of lunaticks . their entertainments . a strange example . apparitions before christianity , were frequent . why funeral piles were instituted . what the want of burial causeth . the conclusion of this chapter with an example . astral spirits common . the spirits of the planets . the power of the planets . spirits the air. their actions . spirits appropriate to the spheres . terrestrial spirits . faeries . lares , and domestick spirits . luridan a famaliar spirit . balkin a familiar . a strange example . spirits of woods , and mountains . incubi , and succubi . a froward kinde of spirit . example . example . janthe a spirit of the water , watry spirits that procreate . apparitions on the water . prophetical rivers , and vocal fountains . example . spirits in green-land . destroying spirits . fiery spirits . what these spirits are . why they delight in the fiery element . spirits that burn cities . their food and pastime . why they delight in the fiery quality . astral spirits ministers to the devill . why the devil requires their help . subterranean spirits . spirits of the mountains , caves , and tombs . spirits of hidden treasures . the nature of such spirits . spirits that infest mines and miners . an example of a turbulent spirit . conclusion . what this chapter treats of . the place of hell or the habitation of devils . illustrated by a similitude . the differerence betwixt heaven and hell . how the devils can come into this world. the great difficulty of their appearance . the cause of few appearances now . the devils power in the time of the law. his power under christ in the flesh . under christianity . under apostacies . under idolatry . how power in new discovered lands . his power in america . the variety of conjurations according to the countries . why few are able to raise spirits . the names of devils in the time of the law. their names in china . in the east-indies . tartaria . greece . italy . west indies . the nature of their names . the names of of devils in scot. the names of damned souls . whence the names of devils are . the names of devils in the kingdom of fiacim . the shapes of devils . as they appear to magicians in the highest ranks . in the lower orders . that the devils are answerable to the unclean beasts . the shapes of damned souls . their times and seasons . their places of appearance . when tempests reign . according to the situation of regions . their ranks and orders . in three distinctions . their numbers . their natures and properties . their torments . the variety thereof . the nature thereof . their torment in the source of anger . in all the five senses . by their acquaintance on earth . the nature of hell. the food of devils . their food in the astral source . their speech . what language they affect . their unconstancy . their power . when they are called up . fumigations made unto them . the conclusion . shews before spirits appear . a relation of a magician . his actions . another magician . what charms are . pentacles . their force . telesms . for diseases . fumigations . for saturn . jupiter . mars . sol. venus . mercury . luna . why such ceremonies are of force . charms . natural operations . places ascribed to the seven planets . spells . secret conclusions . the candle of life . that characters are compacts . the force of words and characters . the vanity of conjuration . by similitude . exorcising , or casting out . like desires its like . nothing is compelled by contraries . of images of wax , and what is wrought by them . further concerning images . of images provoking love. forms of charms in tartary . the tying of the point . charming by the sive . by bottles , skins , letters , cords , lots . transplantation , ceremonious . and meerly natural . magical instruments : their matter , substance , and form. the conclusion . the admirable history of the posession and conuersion of a penitent woman seduced by a magician that made her to become a witch, and the princesse of sorcerers in the country of prouince, who was brought to s. baume to bee exorcised, in the yeare , in the moneth of nouember, by the authority of the reuerend father, and frier, sebastian michaëlis, priour of the couent royall of s. magdalene at saint maximin, and also of the said place of saint baume. who appointed the reuerend father, frier francis domptius, doctor of diuinity, in the vniuersity of louaine, ... for the exorcismes and recollection of the acts. all faithfully set down, and fully verified. wherunto is annexed a pneumology, or discourse of spirits made by the said father michaëlis, ... translated into english by w.b. michaelis, sébastien, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the admirable history of the posession and conuersion of a penitent woman seduced by a magician that made her to become a witch, and the princesse of sorcerers in the country of prouince, who was brought to s. baume to bee exorcised, in the yeare , in the moneth of nouember, by the authority of the reuerend father, and frier, sebastian michaëlis, priour of the couent royall of s. magdalene at saint maximin, and also of the said place of saint baume. who appointed the reuerend father, frier francis domptius, doctor of diuinity, in the vniuersity of louaine, ... for the exorcismes and recollection of the acts. all faithfully set down, and fully verified. wherunto is annexed a pneumology, or discourse of spirits made by the said father michaëlis, ... translated into english by w.b. michaelis, sébastien, ?- . w. b., fl. - . [ ], , [ ], , [ ] p. imprinted [by f. kingston] for vvilliam aspley, at london : [ ] dedication signed: f. sebastian michaelis. printer's name and publication date from stc. in two parts. part has separate title page which reads "a discovery of spirits", and separate pagination; register is continuous. with an index. signatures: a- s t⁴. part formerly also stc . reproduction of the original in the folger shakespeare library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books 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were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -- early works to . devil -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion the admirable history of the possession and conversion of a penitent woman . sedvced by a magician that made her to become a witch , and the princesse of sorcerers in the country of prouince , who was brought to s. baume to bee exorcised , in the yeere . in the moneth of nouember , by the authority of the reuerend father , and frier , sebastian michaëlis , priour of the couent royall of s. magdalene at saint maximin , and also of the said place of saint baume . who appointed the reverend father , frier francis domptius , doctor of diuinity , in the vniuersity of louaine , by birth a fleming , and residing in the said couent of saint maximin , vnder the regular discipline and reformation of the order of preaching friers , for the exorcismes and recollection of the acts. all faithfully set downe , and fully verified . wherevnto is annexed a pnevmology , or discourse of spirits made by the said father michaëlis , and by him renewed , corrected , and enlarged : together with an explanatory apology of the many difficulties touching this history and the annotations . erubescant impij , & deducantur in infernum , muta fiant labia dolosa . psalm . . translated into english by w. b. at london , imprinted for vvilliam aspley . aa to the qveene regent . madame , the history comprized within this booke , doth for sundry reasons appertaine vnto you . first , because those things which in themselues are great , rare , or admirable , doe properly belong to great personages , and your maiesty is the greatest queene and princesse of our age . secondly , for that your name seated in the highest place of the entry of this history , may occasion princes , lords , and gentlemen , to take the paines to reade ouer the same , which will aduantage and profit them as much , as any booke that hath been published these many yeeres . the third reason ( which is grounded vpon the two former ) is , that our little king your sonne will proue another iosias , who was crowned and made king of israel at eight yeeres of age , yet neuerthelesse became the most pious king that euer was in israel : who did parallel dauid himselfe in sanctity , crushed all manner of idolatry that for so long space was hatched amongst the people , broake downe their idols , and put to death all magicians and worshippers of baal . neither doe i slenderly coniecture this , because that since his raigne euen at the very first entrance vnto his crowne , there hath been made an admirable discouery of magicians and of the kingdome of satan , by the extraordinary prouidence of god. henry the great his deceased father and our so much desired king , gaue the first light and life thereof vnto him , who would rather die then giue credence vnto mag●cians : cleane opposite to saul , who did affect rather to make his addresse to such men , then to hazard himselfe any way to danger . to which may bee added that our present king gaue the first grace and pardon vnto her , who by seducements became the princesse of magicians : god hauing through his mercy touched her heart , and conuerted her vnto him , as he will doe all those , that of their owne accord doe make acknowledgement of their impieties : which is the most proper remedy to bring the said kingdome of satan to vtter confusion , and to attract and winne in his adherents and complices to the true knowledge of god ; neither can hee better assure his state and kingdome then by this meanes . king saul was dis-inuested thereof , because he went to a witch . and god was stirred vp to wrath against king manasses , in that hee countenanced magicians and sorcerers . vpon the like occasion was the great city of babylon ruined , as it is written by the prophets , esaias and ezechiel . contrariwise the good iosias , although god was much prouoked , and as it were challenged by their former offences , yet raigned religiously and peaceably one and thirty yeeres in ierusalem . the fourth and last reason is , because that in this history , our late king henry the great is mentioned not without grert attributes of honour and praise ; god hauing accepted of his piety and good desires as a sacrifice , and his death as a kind of martyrdome . to conclude , i am not ignorant , that some will heere alleage , that it is not expedient to beleeue all that is written in this history , and that it was not so fitly managed , to put this booke in print , by reason of the inconueniences which may arise thereupon . but to these two points i will answere in the following epistle , which i make to the reader ; fearing ( madame ) least i proue burthensome to your maiesty , who am , and alwaies will remaine your most humble and obedient subiect and seruant , f. sebastian michaelis prior of your couent royall of s. magdalene at s. maximin . from paris the . of october . . to the reader . friendly reader , when first i made mention to put this history in print , i found two sorts of men , that were of a contrary opinion . the first had the faire cloak and couerture of scripture , saying that wee must not beleeue nor giue credence to the diuell , vpon which ( say they ) all this history is founded . the second as more eagle-sighted then the former , alleage , that it is vnsitting to put it forth , to auoid thereby the scandall of many ( especially of those that are strayed from the catholicke faith ) which they will take at the publishing of this booke , when they shall vnderstand that these things were done by a priest. to these two points i answere , that as touching the former , iesus christ himselfe doth giue vs the resolution thereof , when speaking of the diuell he saith , that of a certainty there was no truth in him from the beginning of his fall ; but hee giueth a restriction and limitation to his axiome , adding immediately these words , cum ex proprijs loquitur , mendax est , that is to say , when he speaketh from himselfe , and of his owne accord , it is most certaine , he is alwaies a liar , euer endeauouring to worke mans preiudice and destruction ; but the case is altered , when being inforced and adiured in the efficacy of the name of god , hee speaketh and answereth to exorcismes . this wee see verified in the gospell , when iesus christ would vse his authority ouer the diuels ; as when they cried with a loud voice worshipping him , what haue wee to doe with thee iesus the sonne of the high god ? i charge thee by the same god ( said one of them ) that thou doe not torment me ; and earnestly besought him not to cast him out of that region , nor into the bottomlesse pit of hell , but to suffer them all to enter into the heard of swine . and iesus christ demanding the diuell that spake and was the chiefe of them what his name was ; he answered , my name is legion , for wee are many . in which we may obserue two remarkeable points ; first that christ iesus being adiured by the name of god , although it was done by a diuell , yet from the respect and reuerence which hee did beare to god his father , condescended vnto the request of this diuell and all his companions : as in the like occasion , being semblably charged by caiphas to declare whether hee were the sonne of god or no , hee then answered more cleerely and amply then at any time before , although hee well knew , that caiphas was vncapable of that mysterie , and would not make his aduantage of the same ? what ought we then to cōceiue of diuels , being adiured in the power of the name of god ? shall they not deliuer the truth , when by the vertue of the same name , they are compelled to relinquish and abandon the bodies of those , whom formerly they did possesse ? the second point to be noted is , that vpon the interrogatories of iesus christ , they haue spoken and answered truely , and consequently they doe somtimes tell truth , not of their owne accord or motion , but vpon constraint and that of him who is powerfull to constraine them , to wit , christ iesus , and his lieue-tenants that are endowed with this power : to whom hee saith ; i haue giuen you power to tread on serpents and scorpions , and ouer all the power of the enemy : and in another place he saith to the successors of the apostles , that they shall cast out diuels in his name . if then the answeres of diuels are inserted in the gospell , why may not the like answeres be now written and published to the world ? the old testament doth not stick to say , that the euill spirit of god hauing possessed saul , besides tormenting him , did prophesie also , that is to say , hee spake after the manner of prophets , of things absent and hidden from the vnderstanding of men . saint chrysostome in the . homily vpon saint matthew , giueth vs his resolution of this pointe , inueighing against atheists who deny the paines of bell . they are taught by the deuils ( saith he ) who being full of pride will not confesse that they indure any torments , and being replenished with malice , would disswade vs from beleeuing it : yet are they oftentimes compelled ( besides the confessions made by them in the gospell ) to say and confesse publickly the great torments which they suffer ; and are constrained thereunto by the omnipotency of god , and the excessiuenesse of the torments wherewith they are punished : as a malefactor that is questioned extraordinarily , doth by the force of the tortures that are presented vnto him , confesse the truth . if then the atheists will not beleeue the scriptures , god maketh the deuils themselues to confesse it , and those ( saith hee ) that will not then beleeue are worse then deuils . for answere vnto the second , wee will make remonstrance vnto them , that by their reckoning the scripture should net haue laid before vs the history of the yong preists that were the sonnes of hely : who did snatch the flesh from the pots that belonged to the sacrifice , and did deflower the deuout women , that came into the temple to watch there at night . neither should the narration of the sinnes of dauid who was a prophet and father of the future messias be set downe ; much lesse should the euangelists mention the treason of iudas : which are so farre from ministring occasion of scandall vnto the people , that on the contrary , many wholesome doctrines tending much to edification may be drawne from thence . this is declared by saint paul , when hauing spoken of hymeneus and philetus that did scandalize the church , hee addeth , the foundation of god remaineth sure , and hath his seale on those that are his . notwithstanding ( saith he ) is it not true , that in the house of a great lord , there bee vessels of gold and vessels of siluer , vessels of wood and vessels of earth , destinated vnto diuers vses ? if therefore any man purge himselfe frō the ordures which are in the contemptible vessels , the same shall be a vessel of honour in the house of god. true it is that the vessels of greatest contempt and dishonour , are the wicked preists : as for example iudas in the colledge of christ iesus , and diacrus nicolaus in the society of the apostles ; and the reasons thereof are apparent . first because of their great ingratitude , which maketh the grace of god to depart farre from them , and consequently they are the more blinded by the working of the deuill , ingrati , scelesti ; saith s. paul. another reason is , because they are more ignominious to christ iesus , as appeareth by magicians . the third reason is , for that the corruption of those things that are excellent , is worse then the corruption of things lesse excellent , as the putrification of the blood is more pernicious then of any of the other humours . and this would ieremy haue said in the vision of the two baskets of figges ; the one being full of figges not onely good , but excellently good , and the other full of figges not onely naught , but extreamely naught , in porta templi . and this is amply declared by saint augustine , in an epistle which he wrote vpon a suggestion against a preist of his , who was accused of some soule crime . in the house of adam ( saith hee ) there was abel and cain , in the arke of noah liuing creatures both cleane and vncleane , and in his house one cham with sem and iaphet . in the house of abraham , ismael with isaac : in the house of isaac , esau with iacob ; in the house of iacob , incestuous rubin with chaste ioseph : in the house of dauid , absolon with salomon : and how be it god himselfe had twice talked with salomon , and had bestowed on him so many indowments of his grace in the house of his father ; yea although himselfe was a prophet and the author of some of the sacred and canonicall writtes , yet did not the deuill cease to gaine vpon him , and to cause him to present vnto him the sacrifices that were appointed for god. finally saint augustine bringeth in the example of iudas , and concludes , i haue by long experiences learned , that as there are not on the earth better christians then good preists , so on the contrary i neuer knew a christian so euill as a wicked preist . to the same purpose speaketh saint ierome , no man did euer disesteeme the colledge of the apostles , because iudas plaid the villaine among them : no man euer misconceiued of the quires of angels , by reason of lucifer and his confederates : but rather by their vnhappy end we should learne to do well , and be strengthned the more in the christian faith , when it commeth into our consideration , that the deuill paineth not himselfe to draw a minister to make his supper in a synagogue , nor a rabbin of the iewes , nor a musulman of the turkes ; for from hence can redound no ignominy vnto christ iesus , neither can he by this gaine in any thing in his pretensions , as he would by the assistance of a wicked preist that doth consecrate the body of christ iesus . neither doth god suffer such execrable villanies to passe without great and maruellous wonders ( as shall be seene in this history ) but discouereth all by the extraordinary meanes , of his vnbounded power , and doth inforce the deuils themselues to make discouery and proclaime the same , to their vtter ruine and confusion . and from hence he ministreth matter and occasion vnto hereticks to make acknowledgement of their heresies : vnto magicians to abiure and abandon their abominations ; vnto catholicks to implant and establish themselues with better assurance in their faith . i haue made some annotations in the margent vpon the pointes of greatest difficulty , because i would giue contentment vnto euery one . i must intreate the courteous reader of this history to excuse mee , if in the second part heereof i haue bin constrained to make mention o●tentimes of my selfe , and those that were with me ; there was a necessity for the doing of it , for the more ample verification of the history . moreouer the courteous reader shall do wel to take heed , that in this history he do not therefore giue credit to the deuill , in that hee speaketh naught that is contrary to the gospell and doctrine of the church ; but to giue credit to him then , when hee would set on foote some new and contrary doctrine . besides he may obserue , that this tendeth not any way to the ouerthrow of the company of the virgines of saint vrsula , for there is many times mention and repetition made in this history , that god hath made special election of them to confound and crush in peeces all magicke , and the abhorred villanies thereof , and that for compensation of the same , they shall be extolled before god and before men . furthermore the freindly reader will hold me excused for the rude and vnpollished phrase of this booke , i hauing a regard in a businesse of this nature to write rather truely then elegantly : hee may remember that the french dialects are different , as it was in greece when it most flourished ; and that aristotle with his harsh kind of writing was no lesse profitable , then demosthenes with his atticke phrase was pleasing : and the stile of the gospell and of saint paul is more powerfull with vs , then all the oratory of the world . besides those that are possessed ordinarily spake their mother tongue , so that it was expedient for the more faithfull relation of the whole , to follow their vaine of speaking word for word . hence it commeth , that the phrases of the natiue french tongue could not be alwayes obserued . the scope of this history is , the feare of god and his iudgements , the detestation of vice whereby the maiesty of god is prouoked , and the auoiding of the paines of hell ; more particularly , to cause in vs a loathing of that abominable sinne of idolatry , which is perpetually committed in practising of magick , and in the schoole of satan . in the recollection of all , there hath beene vsed great faithfulnesse , without any additions whatsoeuer ; and the diligence that hath beene employed heerein may bee seene in the page of the actes of the eighth of ianuary , and in the following page . i haue suppressed this history for the space of a yeere and more , and made no account to haue had it published ; but the zeale of the catholicke faith hath induced me thereunto , after i had once seene a letter missiue of monsieur du vic , wherein he aduertised , that the aduersaries of our faith did triumph in rochel , when the depositions of the magician , now in question , were put forth in print , where it is said , that the said magician did celebrate masse in the synagogue . and thereupon they make an inference , that the masse is a diabolicall thing , but doe not withall consider , that the diuels aime is to vsurpe vpon the glory of god , and to inuade ( as much as in him lyeth ) the honour of his diuinity , that in conclusion hee may cause himselfe to bee adored as a god. for hee shamed not to demand it of christ iesus himselfe , saying vnto him , i will giue vnto thee all the kingdomes of the earth , if thou wilt worship me , that is to say , if thou wilt acknowledge mee to be the onely god and creator of all things , as saint chrysostome doth interpret it : as also hee dared to abuse the sacred scripture it selfe in the presence of christ iesus . to which purpose speaketh saint augustine : shewing that sacrifice appertaineth to god alone ; as in the old testament ( saith he ) the sacrifice of the law , in the new testament the sacrifice of the true flesh of christ on the crosse : and after his ascension , the sacrifice made in the sacrament , which is in commemoration of his death and passion ; hee goeth on and saith . these are things which those proud spirits the diuell and his angels do openly chalenge and demand . and in the . booke of the trinity , chapter . about the end of the chapter hee saith , non intelligunt ne ipsos quidem superbissimos spiritus honoribus sacrificiorum gaudere potuisse , nisi vni vero deo , pro quo coli volunt , verum sacrificium deberetur . that is , idolaters doe not vnderstand that these haughty spirits could not be so pleased with the honour of sacrifices , were it not that truesacrifice were due to the only true god , in whose steed they would be serued and honoured . another inducement wherewith i was much mooued , was a booke in latine lately printed in paris , intituled mimyca daemonum , compiled by henry de montaigne a gentleman of languedoc l. of s. iohn de la coste , where in his precursory epistle he giueth to vnderstand , that the occasion that gaue life and birth vnto this book ( which doth intend to shew that in al ages the diuel hath bin gods ape , and vsurpes vpon his glory ) is to beat flat that shallow , yet dangerous conclusion which the ministers of languedoc held touching the depositions of the said gaufridy ; adding these words , nouatores in re tam leui insistunt , & libellum confessionis praedicti gaufridij à suis curant ●mi , & venundari , vt rudi plebeculae , quam decipiunt , quasi horrorem sacerdotum ineutiant . but the truth of this history will cleerely demonstrate , that god was grieuously offended with such impiety , and that for to bring confusion on the same , hee vsed a maruellous and vnusual meanes , making the diuels themselues to be the discouerers of this magician , who was afterwards burnt . neither could it be otherwise detected ; for the truth of this could not sinke into their apprehensions that knew him , hee being after a strange manner by the aide and conuention of the diuell growne a couert and close hypocrite , and was after a stranger manner dis-masked and layd open by the omnipotency of god , whom the diuels themselues are constrained to obey , when it is his good pleasure . the streame of this history runneth mainly on this point , to shew , that al tendeth to ampliate the glory of god vnto vs , and to confirme our holy catholick faith . whence the courteous reader may also note , what regard god had of our priest hood , when to conuert one priest that had so strangely gone astray , hee did draw it on with such long and admirable solemnities . for matter of fact in this history , there is nothing to bee wondered at , which hath not beene obserued and published vpon other occurrences by three inquisitours of spaine in the yeere . which was the very yeere that this history was acted ; and at the heeles of that followed another booke of the same nature , made by monsieur d' ancre , one of the kings counsell in the parliament of bordeaux . but the wonders were done in the person of him , who named himselfe and indeed was the prince of all the rest in france , spaine and turky : and monsieur d' ancre doth write , that he found by the depositions of the sorcerers of biscaye , that one lewes came & taught them to accuse those that were innocent , to excuse the nocent , and to inueagle in as many sonnes and seruants to satan as they could . so that the prouidence of god , hath been the true meanes to put to rout al the army of satan in this kinde , in that his standard is ouerthrowne , and the very master of his campe trampled and troden vnder foote . moreouer hee that will more narrowly consider the history of balaam the magician , rehearsed in the booke of numbers , will not think it strange which by assiduall experiments is verified of the magicians and witches of our time . for it is there said , that king baelac being conscious to himselfe of his weakenesse to resist the army of israel , sent to seek out balaam as the greatest magician of that countrey , to charme and chaine vp the armes of the israelits , and so to come to his purpose by this meanes . it is also recited in that history , that to make his charmes and maledictions the more potent and effectuall , he caused seauen altars to be built , and this was to sacrifice and inuocate the seauen princes of the euill spirits , which bare sway in the kingdome of lucifer : wherein he doth by way of limitation endeauour to make himselfe like to god in his maiesty , who hath seauen principall angels to assist him . of whom s. thomas as also s. denis doe say , that the seauen superiour orders do command and send forth , and the two inferiour are commanded and sent ; and hence it is that these first are properly stiled princes . yet are we not to say , that the superiours doe not come vnto vs when they are sent from god , for s. michael and s. gabriel in the . of daniel , and in the . of luke , and raphael himselfe who is said to be one of the seauen assistants before god , were sent by him and in the of daniel , michael who is one of the chiefest is come to aide me . and in our very history , mention is made of seauen principall commanders amongst the other diuels , and the same is auerred in the late history of monsieur d' ancre touching the countrey of biscaye . these altars were built to sacrifice a bull and a sheepe vpon euery of them to these seauen diuels ( which was the very manner of sacrificing to god in the law ) and by these meanes to obteine of them that which he desired , dabo sicadens adoraueris me . and because they sought to worke against the honour of god , and the publicke good of the church by him that was the prince of all the magicians of the east , it is said , that god to discocouer and giue stoppage vnto such impiety against his maiesty , and villany against his church , did shew great and vnusuall wonders ; to wit , that a good angell did visibly appeare highly displeased , and exceedingly dreadfull , brandishing a sword in his hand , that an asse spake by as great a miracle , that the sorcerer himselfe became a prophet , god putting that into his mouth which was not in his heart , and he speaking oppositely vnto that which hee had determined , whereby magick was by the magician himselfe defeated and put to confusion : to the end ( saith s. ambrose ) that the perfidiousnesse of those that beleeued not in god , might by their owne south-faier and sorcerer bee reprehended . we are further to hope , that this history will be no lesse profitable and vsefull vnto france , then that of lion printed in french in the yeere . which greatly confirmed the catholicke faith , and conuerted many hereticks , that heard the diuell which possessed a virgin to say diuers times in a high voice , that these hereticks were his friends and confederates ; and that the reality of christs body was in the sacrament , because in it there was hoc . to this purpose speaketh s. augustine in the . booke of the concordance of the euangelists chap. . that in his time the paynims durst not blaspheme iesus christ , because their oracles were constrained by the power of god to speake well of him : and thereupon the paynims began to blaspheme the apostles ; but ( saith hee , speaking to the paynims ) question your oracles touching the sanctity of life of the apostles , and you shall cleerly see , that they will be enforced to speake well of them also . if they could not haue had a power to speake a truth , s. augustine had made these other more obstinate in their vnbeleese . s. thomas in his opusculum . cap. . answering to the fourth obiection of those that said , it was vnlawfull to receiue children into the orders of religion , because that sometimes it proceedeth from the temptation of the diuell , hee saith , that there is no danger to follow that which perhaps may be a temptation of the diuell , so that it bee to a good end , with this prouision , that if the diuell would afterwards wreath and wrest this to an euill purpose , as to scandalize or corrupt others , they doe not consent vnto the euill ; otherwise the diuell by this scruple may diuert vs from all goodnesse . thus did s. anthony practise who was well versed in this arte , as athanasius obserueth . and for resolution of all scrupulous doubts , a late doctor of prouince of the society of iesus , called father iohn lorin hath prettily collected , that the diuell may speake truth foure severall waies : first to beguile those that are vnbeleeuers and faithlesse , because they may say , this is not true , for the diuell saith it ; as s. chrysostome and oecumenius haue noted vpon the . chapter of the acts of the apostles , where it is said , that paul being with his associats in the city of philippi , a maid hauing an euill spirit vpon her , cryed after them and said , these men are the seruants of the high god , and doe shew vnto you the way of saluation . saint paul for a while suffered her to say this , thinking that it might bee auaileable vnto some ; but when shee still continued on for many daies , hee grew angry , and conceiuing that this might be hurtfull vnto others , hee commanded him to come out of the maiden in the name of christ iesus , which he presently did . secondly to flatter and collogue with the exorcist , that he would cease to torment him , or to cast him out : which reason is also alleaged by s. chrysostome vpon the same passage saying , that hee behaueth himselfe heerein as a guilty person before his iudge , and a boy before his schoolemaster , holding the rodde with his hands for feare of being scourged . after this manner did a diuell flatter christ iesus , saying , i pray thee torment me not iesus , thou sonne of god ; in which hee spake the pure truth . thirdly , ( which is the most ordinary fashion ) when they are enforced thereunto in despite of themselues , by the diuine and hidden prouidence of god , or in the vertue of his name by exorcismes ; which reason is alleaged by the sweet and religious poet arator , in his poems vpon the acts of the apostles , as also by venerable bede , and many others . fourthly , hee speaketh truth to gaine thereby an opportunity to accuse and giue attestation against vnbeleeuing and impenitent men , before the throne of gods iudgement . wherevpon saint anthony rehearseth the history of a diuell , that hauing taken on him the shape and habite of a preacher , made a very good sharpe sermon , and in the end declared before them all , that hee was a wicked spirit permitted by god to accuse vnbeleeuing and vnrepentent persons before the tribunall of gods iudgments . the friendly reader may be pleased to haue regard vnto two things ; first that this is a history making a bare declaration of a fact , & is no foundation whereupon to build our faith , though it may serue very fitly to stirre vs vp to ponder vpon the iudgements of god. the other is , that hee take not in ill part the frequent repetition of things , for that it was expedient to expresse and fashion this history to the truth : although those very repetitions were so varied and expressed with such vehemence , that they were neither vnfruitfull nor superfluous to the standers by , but did raise in them such passions , that they cast forth many sighes and teares , god for his goodnesse touch and make tender all our hearts by those many meanes and remedies , which he hath bestowed vpon vs. the svmmarie of the history of the magician burned at aix , in the yeare . the last of aprill . in the citty of marseille there was a priest called lewes gaufridi , that came from the side of the mountaines of prouince , and for the space of . yeres remained a magician . hee fell into it , by reading a certaine booke in written hand , where there was french verses with diuers characters : and this was found by him amongst the bookes of an vnkle of his , that died some yeeres past ; so that in conclusion the diuell did visibly appeare vnto him in a humane shape , and said . what wilt thou with me , for thou hast called me ? and after some discourse , the said lewes gawfridi said vnto him , if thou hast power to giue mee what i desire , i aske of thee two things . first that all the women that i shall be in loue withall , doe affect and follow me : secondly that i may gaine estimation and honour aboue all other priests of this country , and amongst men of worth and credit . the diuell hauing promised him these two things did reciprocally demand , to haue giuen him his body , his soule , and his workes : whereunto hee answered , that hee would freely bestow these three things vpon him , onely hee desired to make reseruation of administring the sacraments . and being thus agreed , the said gaufridi gaue him a schedule signed with his bloud , and the diuell interchangeably gaue vnto him another , and promised vnto him as aforesaid . and being now become such a one , hee endeuoured to seduce a young girle , of the age of nine or ten yeares called magdalene de demandoul , alias de la pallud , daughter vnto mounsieur de la pallud , a gentleman of prouinco , whose consent at last hee gained , and led her whiles shee remained at a grange of the said monsieur de la pallud ; to a caue or denne not farre from the said grange : where she saw a great number of people ( who were the synode of sorcerers ) and was much abashed at the same . but the magician told her , these are all our friends , and you must be marked like vnto them : and so tooke the poore affrighted girle and marked and abused her ; yet for all this shee would reueale nothing when she came home , neither to father , nor to mother , nor to any other . afterward she was ordinarilie carried by the deuill to that conuenticle , and was made the princesse of the synagogue , as the said lewes was the prince . notwithstanding this , whiles shee re mained still at her fathers , by the grace of god ( who had regard of her yong and tender yeares ) she had a desire to become one of the virgines of saint vrsula , that are resident at aix in prouince , vnder the conduct and gouernment of priests called the priests of the christian doctrine . this her intendment she communicated vnto the magician , who dehorted her from it with all the inforcements bec ould , and perswaded her to marry , promising to prouide for her a rich and proper man to be her husband . for all this she stil persisted in her first resolution , which put the magician into such passion and choler , that he menaced her and said , if thou do go thither i will destroy all the company , as well of the virgines of s. vrsula , as of the priests of the doctrine . being gone thither , the magician by witchcraft , & power of a schedule which she had formerly giuen the diuell signed with her bloud , so wrought that shee was possessed by belzebub , and many others of his associates . he also did by a charme bewitch a companion of hers called louyse capeau , by the force whereof ( as also because she had diuers times besought god , that shee might indure all torments euen to the paines of hell , as much as she could be capable of , that shee might conuert certaine of her sisters there , who were in a desperate estate , & deuoid of the grace of god ) the said louyse was possessed by a wicked spirit called verrine , and by two other his companions . this being so , father iohn baptista romillon superiour of the priests of the doctrine , perceiued by their extraordinarie gestures , that these two women , were possessed , and thereupon caused them priuately to bee exorcised in their chappell , as one that feared least this might tend to the defamation of that company . and hauing continued this for the space of a yeere and certaine moneths , and to his vnderstanding profited nothing ( for the diuels could neuer all that space be brought to speake ) hee brought the said magdalene as more manifestly possessed then the other to s. maximin , to craue there the aduise of father sebastian michaelis priour of the couent royall that is at saint maximin , where the body of s. magdalene lyeth : who was of opinion , that there should a generall confession be by her made to s. magdalene , and so she should receiue absolution from him , as from the inquisitour of the faith , least otherwise shee might reserue some particular fact to her selfe . afterward they made her make a vow for . daies in the chappell where the blessed s. magdalene doth lye , and did exorcise her euening and morning , in which time the diuells vsed strange motions and gestures , and greeuously tormented her , but would neuer speake . and now approached the time of aduent , in which the said father was to preach in the city of aix : hee therefore aduised father romillon to bring magdalene ▪ and louyse likewise to s. baume , a place where s. magdalene for thirty yeares space did her penance ; and as a vicarige that belongeth vnto the couent royall of s. maximin : and told him that some dates past he had sent thithe● father francis domptius a feming by birth and doctor of diuinity in the vniuersity of louaine , who beside ●his o●h●r sufficiencies had formerly exorcised in this kind . and all this was done accordingly . when the two that were possessed came to s. baume , vertine that was in the body of louyse began to discourse vpon the day of the conception of our lady , and spake a full hower ; and continued on these discourses twice a day at the two exorcismes till the third of ianuary ; saying that hee was abiding there by gods appointment ( although constrained and compelled thereunto ) to conuert and make knowne vnto the world two magicians , especially him who was the prince of them and commanded al the magicians of spain , france , england , and turkie , and had lucifer fo● his diuill . and further he added that god could no longer indure the blasphemies & iniuries , which they in the depth of night committed against his maiesty , and against the blessed sacrament , and said , that vpon speciall causes god had destinated him vnto this , and to be an instrument of their conuersion , which neuer yet tooke effect , because they had renounced god , the merits of christ iesus , his blessed mother , all the quires of angells , and all the blessed saints : as also all confessions and the other sacraments , all preaching and exhortations of men , all motions and inspirations from god , and al visible creatures which might any way lead them on to their conuersion vnto god : the diuell ( said he ) onely excepted . hence it is that god hath made choice by a great and new miracle of the diuells themselues ( said he ) for the manifestation and conuersion of them . in these discourses , he principally endeuoured the conuersion of magdalene , and did rudely lay to her charge in the presence of a great multitude of people that stocked thither euery day , that she was not intirely conuerted , that she had a heart of stone , and that she did still practise and hold intelligence with belzebub , hauing the day or the night before consented anew vnto him . finally he told her before all the standers by whatsoeuer she did in that synagogue of witches : and heereupon she became so ashamed of her selfe , especially when she heard him say she was a magician , that she began to shed many teares , and remained afterwards a perfect conuert . this once performed , verrine began to inueigh against the prince of the sorcerers , without naming him : but said , that hee knew well enough what was spoken of him , eyther by the report of wicked spirits , or himselfe comming there in person to hold his synode , or by the speech of the lookers on , who cryed with a loud voice , that if hee would not bee conuerted he should be burnt aliue , yet he made slight of his conuersion : and therefore one day hee named him aloud in the presence of much people , and wrote him a letter by the hand of the father the exorcist ; of which hee made little reckoning . the aduent being finished , father michaelis parted from aix after christmas , and came to saint baume , where he remained from the first of ianuarie till the fifth of february , to try whether the two women were really possessed , or no : because they spake diuersly of it , and himselfe had a desire to make tryall thereof , in regard they were in a church of his iurisdiction . so hauing obserued all , and being confident that the two girles were indeed possessed , as also seeing what strange euents had befallen , which were caused eyther by the diuells or the magicians : when the time of lent drew neere hee went againe to aix , to continue there his preaching , and acquainted monsieur du vair cheefe president of the court of parliament in prouince , with euery circumstance : and told him that there were three distinct infallible essences or realities in magdalene , which when he found to be true , he together with the parliament of aix proceeded against the magician , but obtained grace and pardon for magdalene from his maiesty , who had regard and compassion of her tender yeares and considered that the seducements were very full of craft and subtlety . the acts that were taken day by day from the beginning of december vntill the of aprill in the yeere . do extend and inlarge more amply all these strange euents and passages , as also any new occurrence that happened vntill that time . the said father michaelis was present at all the acts and exorcismes foure monethes together , to wit , ianuary , february , march , and aprill , besides that whereof he was an eye witnesse about the end of december , a table of the difficulties that are propounded touching this history . . whether it be lawfull for a woman to discourse and reason in a church ? . whether it behooues vs to beleeue all the diuell saith ? . he saith that antichrist is borne . whereupon it were good to be prepared least we should be surprised , as those in the time of the deluge . . whether salomon be damned , and nabuchodonosor saued ? . the diuell seemeth to command the exorcist . . whether henry the great , the fourth of that name be saued ? see the discourse of s. hierome vpon the first chapter of the prophet nahum . . that the blessed sacrament hath been trodden vnder foot . . whether it be lawfull to write letters vnto saints in paradise ? . whether the diuell may pray to god for to saue sinners ? . the diuell saith , that god did promise him a diminution of his torments . . whether there bee not heere an appearance of ambition . the report and explication of the passage of s. ierome , vpon the . chapter of the prophet nahum , where it is said : what doe you imagine against god ? hee will make an vtter destruction ( that is to say , he will bring all things to an end ) affliction shall not rise vp the second time : or according to the septuagints , hee will not take vengeance twice vpon the same subiect in affliction . hereupon s. ierome discourseth against the marcionites , and other ancient heretickes , who accused god in the old testament of cruelty , and alleaged the examples of those that perished in the flood , of those that were stricken with lightning from heauen , in sodome and the neighbouring townes : of the egyptians that were drowned in the red sea , and of a great multitude of people that died in the desert . to which he answereth , that in all this there is more mercy then iustice , for he afflicted them with some temporall punishment , that they might not bee eternally damned . this is cleer in the prophet , who saith plainly , that god will not take vengeance twice on the same subiect . then ( saith he ) those that haue been once punished , shall not bee punished afterwards ; otherwise it might occasion men to say that the scripture is not true , out subiect to lies . wee are then to say ( addeth saint ierome ) that these receper●nt mala in vita sua , and consequently not in the other world . hee groundeth this vpon the saying of s. peter , that many at the time of the flood repented them of their sinnes , and went not immediately into hell fire , but were put into a prison , from which christ iesus deliuered them when hee descended into hell . the same also must bee vnderstood of the others aboue named . after all this saint ierome maketh a very apposite question , saying : what shall wee then iudge of a christian , whom another findeth in adultery and cutteth off his head ? to this hee answereth in another manner , and saith : no man can preuent or anticipate the sentence of god our righteous iudge , thereby to giue impeachment vnto the course of his vengeance , which hee inflicteth according to the measure of those punishments , that are by him decreed for our great offences . he meaneth , that if a man should pretend to delude god , and say , i will hinder god from condemning of this sinner , and will punish him my selfe in this world , he would much deceiue himselfe . for the reason why god doth not punish in the other world , doth presuppose that god himselfe in his prouidence hath punished it , and that he who receiueth castigation in this world , doth whiles his affliction is vpon him repent him of his sinnes , and semblable vnto the good theese , aske pardon in his punishment . on the other side , if a christian be beheaded in the very act of adultery , he hath no leisure to make an acknowledgment , and craue pardon of god ; which is another case , and not comprized in the sentence of the prophet nahum . better it is ( saith s. ierome ) that the transgressor bee punished in this world ; as he who cursed the people of israel , or hee that gathered wood on the sabbath day , for they had time to acknowledge their sinnes , which yet were much more pardonable then the sinne of adultery . from this discourse of s. ieromes , some schoole diuines haue drawne this conc●●sion , that if a malefactor that is condemned to die , receiueth his death willingly because hee hath offended god , and in hope of the remission of his sinnes , hee is not to endure further paine in the other world : because there can bee no greater loue in the world , then freely and willingly to die for god , for the remission and satisfaction of the offence committed against his maiesty . an extract of the kings priuiledge . by the permission and priuiledge of the king , it is granted to charles chastellaine , sworne printer in the vniuersity of paris , to print or cause to be printed , to sell and to disperse this present booke , intituled , the admirable history of the possession and conuersion of a penitent woman , seduced by a magician , compiled and disgested into order by the reuerend father , michaelis , doctor of diuinity , and preacher . wee doe therefore sorbid all stationers , printers , and all others of what estate , quality , or condition soeuer they bee , to print , or cause to be printed the said booke , or to sell and vent the same during the tearme of six yeeres , vpon paine of confiscation of the said copies , and an arbitrary amersement besides : as is more lagely declared in the letters patents . giuen at paris the third of august , in the yeere of grace , . and of our raigne the third . by the king in his counsell . dv fos . an apologie vnto the dovbts that are proposed touching this admirable history of the possession and conuersion of a penitent woman , &c. an advertisement to the reader . this booke is a bare history , that maketh true declaration of all the passages which happened in the discouery of a magician , and conuersion of a seduced sinner . the wicked spirit that was the instrument of this discouery , called himselfe verrine , and declared that himselfe was a diuell , damned eternall , without hope or redemption . this he well shewed by his deeds , for from the moneth of december vntill the end of aprill , he did what in him lay to stoppe and hinder louyse , whom he possessed from making an end of her confession , and from receiuing the blessed sacrament : the like did belzebub by magdalene . god ( saith he ) is not my redeemer , but my seuere iudge . and addeth , that it is a wonder extraordinarily rare , that he is thus constrained to speake the truth ; yea it is more ( saith he ) then to create the world , in that the diuels in this constraint , resist as much they are able , and enter into dispute with god. he also said , i was not sent by god to preach the gospell , i should lye to say it ; but said that god had permitted him to enter into this body for his glory , and for the conuersion of many soules , especially of these two . both the deuils did discouer and declare , all the enormous and grosse villanies that these magicians committed in their cursed synagogue . verrine further said , i speake vnto you things tending to your saluation : take and make vse of that which is good ( as if a wicked preist should giue you good exhortations ) and if you will not , i tell you , you shall not be constrained vnto it . these particulars with many others of a semblable nature , will giue an easie checke to those apprehensions , that should misconceiue them to be angels of light : for they do plainly appeare what they are , to wit true deuils . and consequently , in this regard there is no danger of being abused , by those which speake in persons possessed , because we know they are very deuils , which in these cases we must alwaies presuppose as a foundation . the strange torments and gestures which do appeare beyond the strength of man in the bodies of those that are possessed , do prooue also the same vnto vs. this being presupposed , it remaineth now to cleere vp some difficulties that were propounded since the impression of this booke : which not withstanding consistunt in facto tantum , and not in any points of our faith . and although i had for the most part breefly swept away these doubts in my annotations in the margent , yet because i will giue no disrellish vnto any , i will make a longer explication of the same : alwayes supposing that which i haue noted in the . page vpon the day of saint iohn the euangelist , that touching the predictions to come , time will make the truth or false-hood thereof to appeare haereafter , and touching those things that are abstruse and hidden , wee must in the meane time hold vs to that , which is decreed and taught by the church . the dovbts by some propovnded tovching the history comprized in this booke . the i. dovbt . whether it bee lawfull that a woman should speake and preach in the church , since that saint paul forbiddeth a woman to speake there ? the answere . that a woman possessed should speake in the church , or rather the deuill by her mouth , during the time of exorcismes , is no new thing in the church of god ; and the fresh remembrance of the woman of laon that was possessed in the face of the whole court , and of diuerse prelates , doth giue ample attestation of the same , which history was word for word so largely written , that it ariseth to a iust volume ; and many graue personages haue alleaged the same , so that diuerse preachers made no scruple to make mention thereof in the pulpit as of a great miracle , sent from god , to confirme the catholicke faith , which began then to fluctuate and wauer in many , and also to conuert heretickes vnto the truth . this booke hath bin seene and receiued in all the quarters of christendome , as some haue obserued : yet neither bishops , nor the sorbone , nor any vniuersity did euer shew any disgust they tooke in the publication of the same , nay it hath bin found , that it hath wrought good effect in the propagation and aduancement of the faith . saint ierome thought it no scorne to write the history of a woman possessed through witch-craft , together with the manner thereof , and the questions of the exorcist saint hilarion , and the answeres made by the deuill . and in our time a nunne of millane that was possessed , did in like manner discourse out of the scripture , as ours do in this history . as for the matter of preaching which some may heere conceiue , the history it selfe will thwart all such imaginations ; for she neuer went into the pulpit , and the deuill himselfe did oftentimes protest that hee was no preacher , saying that if god should command him to go into the pulpit to declare who this magician is , hee must haue taken vpon him the shape and semblance of a man , because it would not befitt a woman to do it . the ii. dovbt . whether we are to beleeue all the deuill saith ? the answere . it is a note worthy of obseruation , that he neuer said it was necessary to beleeue him , but when hee spake out of the gospe●l and the scripture , and then he sharply rebuked all hereticks and vnbeleeuers : but when he speaketh otherwise , he plainly saith that he constraineth and tyeth none to beleeue him as appeareth in the . page , about the end of the act taken vpon christmas day . the iii. dovbt . he saith that antichrist is borne . answere . this hath bin said many times by the doctors , as by saint gregory and others ; and about . yeares after , saint vincent ferrier did say it , and preach it , and doth assure vs of the same in the treatise hee made de antichristo , which was verified in iohn husse burned at the councell of constance , vntill which time the said saint vincent liued : and this iohn husse was the first originall and sourse of heresies both of the age past and of this now present . quoniam antichristi multi sunt , & antichristus i●m venit , saith saint iohn . and who knoweth what god prepareth and storeth vp for the hainous transgressions of our age . the iiii. dovbt . whether salomon bee damned , and nabuchodonosor saued ? answere . the annotation which i haue made in the margent , doth make knowne that this is a probleme in the church , yet saint augustine holdeth he is damned vpon the . psalme , and in many other passages , as bellarmine noteth . tom . lib. . controuers . cap. . who is of the same opinion , together with lyra vpon the second of kinges the . chapter . touching nabuchodonosor saint augustine doth oppose him directly against pharaoh , and magnifies the iustice of god in pharaohs reprobation , and his mercy in nabuchodonosors saluation , although both ( saith he ) were equall in condition and dignity , and in the greatnesse of their sinnes . the repentance of the latter appeareth in the scripture : and epiphanius reporteth that nabuchodonosor after he recouered his witts , in all his life after did neuer eate flesh nor drinke wine ; and was aduised to do this by the prophet daniel . the v. dovbt . the deuill seemeth to command the exorcist , saying to him , take the stole and exorcise mee . the answere . heere is to be noted , that immediatly after it is said , command mee ; and hee doth oftentimes protest , that he neither can , nor will do any thing without his command . in which hee sheweth , that he speaketh not after the manner of one that commandeth , but of one that desireth and would bee commanded . example heereof we haue in the gospell , where it is said : sieijcis nos hinc , mitte nos in gregem porcorum : & ait iesus , ite , where it is cleere , thaty word mitte is not imperatiuely spoken , but by way of deprecation . saint athanasius reporteth , that when the deuil perswaded s. anthony to pray to god , hee prayed vnto him , not because the deuil said it , but because it was his duty , and that the deuill therein did speake agreeable vnto the word of god. the vi. dovbt . whether henry the great , the fourth of that name bee saued ? the answere . the diuell doth say it , and repeat it three seuerall times in diuers places . and whereas it may be obiected , that this may bring in a bad example , the answere is cleere , that contrariwise it is a maruellous example vnto vs against sorcerers , since that god doth so freely and largely pardon those , who are not hasty to giue credit vnto their abominations . and because it is said , that it was likely that his death was a kinde of martyrdome ; we are to interpret all doubtfull and indifferent things to the best , as wee are commanded in the gospell , especially in behalfe of our kings and princes . wee must suppose that before his assassinate , a germane astrologian did ●oretell the day of his death , and he was afterwards aduertised thereof by others . we must also suppose , that by the excellency of his iudgement , and through the great faith which he had in god , and by the instructions of his ghostly fathers , he had this faith and knowledge , as to thinke it a greeuous sin to beleeue iudiciarie astrologers , or magicians . all this being by vs supposed , as euery true french-man and indeed euery good catholicke ought , it is easy to resolue this difficulty , that his death was a kinde of martyrdome ; since is a man shall suffer death for any vertue be it morall or diuine , with faith , it is alwayes a martyrdome . beati qui persecutionem patiuntur propter iustiriam , quoniam ipsorum est regnum calorum . as for example , if some or other had foretold ioseph , that vnlesse he gaue consent vnto the lasciuious desires of his mistres , he should as he went out of the house be murthered . if this had happened , ioseph had bin a true martyr , because he rather made election to expose his life to danger , then to offend god through incontinencie . much more , when such a mischeefe as this befalls a man , because he would not transgresse the first commandement of the law , which is the waightiest and of most importance amongst them all ; the obseruation of which is most frequently commanded in the law , and the transgression the most seuerely threatned and auenged . this doctrine is the decision of saint thomas , who concludes that if a man suffer death for any vertue whatsoeuer , it is a true martyrdome , and he all eageth the example of saint iohn baptist , who was a true martyr , in that hee did defend continency against the incestuousnesse of herode . in like manner was that good monke declared by a councell to be a martyr , because in running betwixt two fencers to part them , hee was slaine by them . saint chrysostome doth precisely say , that he which may be healed of some malady by inchantments , and refuseth all such helpe , least he might offend god , and had rather dye , then haue the vse of the same , in this case ( saith he ) he is a martyr . furthermore cardinall caietane commenting vpon the aboue-cited article of saint thomas , saith , that if a man bee slaine to auoid a veniall sinne , that death is a martyrdome ; for it chanced vnto him , because he would not offend god , and because hee desired to support vertue . those that would play the philosophers and say ; the deceased king called not on the name of god in the last period of his life , let them know that he might do that so suddenly and secretly , that none about him might perceiue it , much lesse vnderstand it . how easily might he lift vp his heart and inward parts vnto god , and that in a moment of time , especially for that his precedent desire might minister quicke assistance heereunto ; because that day hee powred out his prayers vnto god , more particularly and for a longer space , then he accustomed to do . besides , that honorable company which were with him in his caroche , do shew that hee went not surcharged with any wicked proiect or purpose . the vii . dovbt . it tendeth litle to edification , where it is said , that the blessed sacrament was troden vnder feet . answere . i haue cleered this very largely in the epistle to the reader . besides the myracle which followed thereupon did much condemne sorcerers , and tended to the edification of good christians . it was further necessary to touch vpon this pointe , as well for the integrity of this history , as also because the said prophanation was already published , and all the hereticke ministers of xaintogne and languedoc made their best aduantages from the same , as may be seene in the said epistle . the but and aime of this history is , to declare how much god is offended with such vnhallowed and sacrilegious persons , as will appeare through the whole frame and body of this history . i should desire , that the historians in such cases would imitate the sacred scripture , which neuer sets before vs any prophanation of those things that are sanctified , but it presently subioynes a miracle , as may be seene in the history of the sonnes of heli , and of their death ; of the philistins prophaning the arke , and their plagues : of the bethsamites who were too curious to behold it , and the fire that fell from heauen vpon them : of the two sonnes of aaron , nabad and abiud , and the fire that went out from their censers and destroied them : of choran and dathan taking their censers , and the earth opening vnder them : of king ozias offering incense on the altar , and of the leprosie where with hee was stricken . in the new testament , of the prophaners of the temple , and the whippes wherewith they were chased away , which saint ierome taketh to be a great miracle : of ananias and saphira , and of their sudden death : and to come neerer to our purpose , of iudas prophaning the blessed eucharist , and of his death the morrow after , with his belly breaking asunder in the middle . saint paul was well practised in this , who when he had told the corinthians of this prophanation , he presently sets before their consideration those , that for this cause were dead , sick , and feeble , by the vengeance of the iust iudgement of god. and it is a cleere truth , that at sundry other times things sacred haue beene made prophane , which the holy ghost passeth ouer in silence , because there insued no miracle ●hereupon : which when it happeneth may edifie as much or more , then the prophanation can giue occasion of scandall . the same is held by s. cyprian , and s. gre●ory in his dialogues . to this purpose may bee alleaged ●he example of the donatists , that gaue the blessed sa●rament vnto doggs , who running presently mad , tur●ed vpon them and tore them in peeces . as also of him ●ho came in to the city of be●ith , recited in the workes of s. athanasius : and of him of paris , whose markes ●re yet in the church of bulliettes , in latine , ecclesia do●ini bullientis , the blessed sacrament being throwne ●●to a boyling cauldron . another miracle is to be seene 〈◊〉 the holy chapel at diion . besides the blessed eucha●●st is more prophaned , when it entereth into a soule ●●at is polluted with the infections of sinne , then it can ●e said to be in this place . the viii . dovbt . how and for what reason did magdalene by the aduice of her confessour , write one letter to the blessed virgin , and another to the glorious s. magdalene ? answere . it is a very profitable way which our spirituall fathers ● do vse , to instruct & inure those that haue any know●edge , to holy exercises and meditations ; and by this ●eans they become ready & expert therein . as a schole-●aster cōmandeth his scholar to write letters to his fa●her or mother , to the king or to the pope , not that he would haue the letters sent , but that his scholar should ●y this gaine some skil and ability : for it is one thing to write , and another thing to send a letter . so many in our ●ge haue with great deuotion dedicated the epistles of ●heir books to the blessed virgin , not with an intent to send them , but to giue contentment to their deuotion . as for example the epistle of the booke touching cases of conscience made by frier benedictus , and of the booke of euangelical demonstrations vpon the . maries , made by another frier . the same was also practised by the emperour theodosius , who wrote a letter to s. chrysostome , that was dead more then . yeeres before : which letter is to be seene in nicephorus . touching the correction of this letter which was made by the diuell , we are to conceiue , that he was inforced by god , to busy himselfe in the conuersion of magdalene , as is by experience verified vnto vs. there is no difficulty of this , for it is apparant , that a spirit is more sharpe-sighted and peircing , and more particularly familiar with mens faults and imperfections then any man can be either with his owne , or with others . the ix . dovbt . how the diuell could pray to god for the conuersion of the magician , presenting to god the father the merits of the death and passion of his sonne , of the blessed virgine , and of all the saints of paradise ? answere . when a good or bad spirit doth put motions into a man , if hee yeeld his consent and doth operate with them , then is the action said to be the mans and not the spirits ; because a voluntary action proceeding from free-will , is an action appertaining to a man. when it is said , that a spirit did aske of god to bee a spirit of lies in the mouths of the prophets of achab , although this lying spirit , did speake by the mouth of zedekias and other false prophets , yet the action of prophesying falsly , is attributed to zedechias and his companions . in like manner , when the wicked spirit came to saul , and made him throw his speare at dauid , ●his action is sauls and not the wicked spirits , because saul did consent and worke with him . so when the good angell came vpon sampson , by whose force and ●ower he slew a thousand philistins with the iaw-bone of an asse , the scripture doth appropriate this victori●us action vnto sampson holding the iaw-bone in his ●and . when the same good spirit made elizabeth to declare the praises of the virgin , the gospel doth make the action to be blessed elizabeths , exclamauit & dixit . the same may be said of s. iohn baptist , who leapt for ●oy in his mothers belly , because he did co-operate and ●eeld his consent thereunto , by his precedent free-will , ●s many of the fathers haue obserued . in the same sense ●oth saint augustine and others interprete that sen●ence of s. paul , spiritus postulat pro vobis gemitibus in●enarrabilibus , postulare nos facit & gemere . for they are the actions of the man , not of the holy spirit , but as he inspireth him . and when it is said that god hardened pharaohs heart , the interpretation heereof is two fold . first that it was god himselfe immediatly that did it , by withdrawing his grace : secondly , that it was by gods permission , who suffered satan to tempt him euen to obduratnesse of heart , without controule or hindrance . howsoeuer it bee , all the euill actions of pharaoh that proceeded from this hardnesse of heart , and euen that too , are attributed to pharaoh , indurauit pharaoh cor suum , saith the scripture ; and the reason heereof is , because he delighted and gaue his consent vnto this hardnesse of heart . thus fared it with the diuell that possessed louyse , when god by his absolute power ( as the diuell himselfe said , and often repeated that it was a very great miracle ) constrained the diuell to moo●e the tongue of louyse , and to imprint in her imagination all which she should say , louyse giuing her consent vnto it , out of a longing shee had to conuert the magician and magdalene . all these prayers were the actions of louyse and not of the diuell but as an inftigatour . peraduenture god would haue it so , to demonstrate the more how greeuous the offence of the said magdalene was ; shee at that time sending forth hideous yell's and cries with all the force she had for the space of an houre , till shee had lost her voyce ; as also to shew how much prayer and merit must be imployed in the conuersion of a miserable man , so farre banished from the presence of god. and although the wicked spirit did sometimes speake by parenthesis in his owne person , to declare that he was the author and moouer of this discourse , yet this lets not , but that those other actions might bee humane , shee working with them , and not these parentheses . and as wee haue noted vpon the passage in the . page , the act of the second of ianuary and the . page in the act of the . of december , she afterward said , that she did labour and consent vnto all those prayers , as if it had proceeded from her owne proper and first motion . which being so , there is no doubt but she might present the oblation of iesus christ to god his father , as all christians that are present at masse do or ought to doe . pro quibus tibi offerimus , vel qui tibi offerunt hoc sacrificium laudis pro se suisque omnibus , &c. heereunto i adde , that of s. thomas cited before in our epistle , who saith , that when a young man is tempted by the diuell to enter into the orders of religion , who hopes by this meanes either to ouerthrow him , or by him to spoyle others , and that this young man doth then pray to god to giue him grace to bee receiued , this action is meritorious and good , as being a humane action , proceeding from a good intention , although the diuell bee the author thereof . and if when the diuell straineth to put his first designe in execution , hee doe yet resist him , then gaineth hee a double conquest vpon his enemy . the same may bee said of all other good workes , as giuing of almes , or hearing the word of god. actiones sunt suppositorum . the x. dovbt . the diuell saith , that god promised him a diminution of his paines . answere . the essentiall torment of the diuels , which is the depriuation of the sight of god , and is the greatest of all others , together with the punishment allotted vnto them from the beginning , and proportionable vn●o their first sinne , cannot bee subiect to augmentation or diminution , as may those accidentall paines bee , which are often written and mentioned in exorcismes , augeo tibi poenas . the doctours of saint ieromes time were of opinion , that euill spirits haue new punishments ●nflicted on them , as oft as they offended god , & these punishments are temporall : as parallell heereunto , there is an accidentall ioy in the good angels at the conuersion of a sinner , which is lost againe , when hee ●eturneth and falles into a relapse , but their essential ioy ●emaineth for euer . besides god at the last iudgement will augment their paines . vt , quid venisti ante tempus ●orquere nos ? & tradidit cruciandos in iudicium reser●ari : although there should bee nothing else done vnto ●em , then the shutting and penning of them vp in hel , being now at more liberty in the aire . and when a ●ood angell binds a wicked spirit ( as in tobias and in ●e reuelation ) then is his paine increased , and when 〈◊〉 is loosed , then is it diminished and taken away . so ●all lucifer be serued at the end of the world , soluetur athanas iam alligatus . there is heere no doubt then , if ●e attribute this vnto the vnlimited power of god , by ●hich he is able to do all things , and of this power doth 〈◊〉 diuel expressely speake , as we haue before obserued . the xi . dovbt . there is a shew and semblance of ambition , by reason certaine praises are bestowed in common , and some giuen more particularly : which might well be spared . answere . touching this point , there are two fortes of learned men , which haue said their opinions of it . the first being led by the direction of their knowledge , answere candidely in three words , which for this purpose are as good as a thousand . it is a history . the others not regarding their knowledge ( by which they might easily vnderstand , that in the composure of a history , the truth must be purely told and written , and must neither wrappe vp in silence , reprehensions nor praises , vices nor vertues ) conclude , that it had beene better to haue spared them . notwithstanding moses in his bookes , hauing regard vnto the rules of a history , did otherwise , euen when he spake of his owne person . the same doth dauid in his psalmes , iob in his history , saint paul in his epistles . truth it is , that i would haue pared this off from the history , but those that were there present did withstand it , protesting that they would then declare openly , that the history was not syncere and full : which yet i wrote not , neither was i present at all these acts . the history was giuen mee in latine and french , and may word for word be iustified ; yet did i qualifie and moderate this in the margent , and said , that this might seeme to sent of flattery : and for feare least it should be misconceiued , that this was supposititiall . i afterwards subioyned , notwithstanding this hath beene said . concerning the trinity which hee speaketh of , himselfe maketh explanation of it in these words . when the creatures doe conforme their wills vnto the will of god , then haue they not but one will with god. and this is agreeable to saint paul , who faith , qui adhaeret deo vnus spiritus est cum eo . and christ himselfe witnesseth the same whē speaking generally of all christians he saith iohn . vt ipsi in nobis vnum sint . but neither my selfe nor any of ours doe arrogate or lay claime to this , especially i who am a poore and miserable sinner before god. men may iudge whether or no i haue beeue ambitious of mine owne glory , when in the annotation which i haue set downe on that pointe , where the diuell doth mention father lawrent , and father michaelis for preachers , without speaking word of others that were very famous in that kind , i haue added these words . he speaketh vnto the capacity of the simple people that were there present , because that these two did preach much in the cities of prouince . many will beare mee witnesse , that i forbad all odes and epigrammes to be inserted in the beginning of the booke , and i know not how the printer was wonne vnto it , vn●esse through the importunacy of some . as for that which concerneth the religious orders in common , the mother therrese and the abbot ioachim haue foretold as much , saying , that about the end of the world two orders should be reformed in the church , before the comming of antichrist , and all the other orders should follow , postea omnes ordines reformabuntur . touching particular men ( one of them being father romillon priest of the doctrine ) they are . yeeres of age , and this other not much short of it , so that it may be hence euinced , that their best rely is now on god , and that both their age and condition of calling will free them from any touch of worldly vanity : ●nd god he knowes , that this history was meerly pub●ished for his glory , for the supportation of the catho●ick church , and for to stoppe the mouths of hereticks , who wrested and abused the depositions of the magician , that to our great disgust were put forth in print ; which if it should passe vncheckt , it might adde obstinacy to the one , and bee a meanes to seduce the others . therefore it was needfull to vnderstand the course of this history , which is the true antidote against those cursed depositions . those that doe yet obiect , that hereticks will take their aduantage thereof , let them read with diligence my epistle to the reader , and they shall perceiue that nothing makes for them . to conclude , this history is true , to which nothing hath been added , and in which nothing is contained , either against saith or manners : against the authority of church or state ; no more then is in the collection of the exorcismes of the woman of laon. the reason why god hath permitted this wonder , may be on the one part the vnbeleefe of men , and on the other part the wrath of god for their vnbeleefe . saint chrysostome inferreth this conclusion against the athiests of his time , vpon the confessions which the diuils made , and their rehearsal of the tortures which they suffered in hell . this proceeded not ( saith hee ) from their owne accord , for their pride that alwaies swelleth and neuer abateth , is too repugnant thereunto ; but it is god that constraineth them to doe this , for the further conuiction of athiests , who beleeue not the word of god preached , nor yet the scriptures . wee are likewise taught by the scripture , that when god is wroth with vs , he maketh men to vnderstand his indignation , foure seuerall waies . first when hee sendeth them cruell and tyrannous princes : as in the . of o see it is said , i will giue thee kings in my displeasure , and rulers in my indignation . the second ( which is an argument of greater auger ) is , when hee suffereth euill and corrupt pastours to instruct the people either in doctrine ( by permitting them to beleeue lies , because they would not hearken vnto the truth ) or in manners , as he doth threaten them in the . of ezechiel , and in other places . so caiphas by prophesying amongst the scribes and pharisies , and inducing them to crucifie christ iesus , gaue as it were ● signall of their ensucing ruine . the third ( which is a greater demonstration of wrath then the former ) is , when the people are taught by magicians and sorce●ers . thus did balaam prophesie amongst the moabites , ●nd concluded that they should be totally ●destroied . et ●onteret duces moab . the fourth ( which is the greatest ●f them all ) is , when the diuell is permitted to giue intructions vnto men , not by an immediate operation of is owne ( for he is an inuisible spirit ) but by the bodies of those that he doth possesse . and in this manner ( saith s. chrysostome ) god doth conuict and threaten the a●heists , who will not beleeue hell fire . and thus did the diuels cry against the pharisies and vnbeleeuing iewes , ●hat christ iesus was the sonne of god. so that from this history we may draw three obser●able points : the conuersion of a sinner , by whom o●hers of like condition may take example : the dete●tion of a cursed magician ; and the iust wrath of god ●gainst those , who will not beleeue or follow that which is taught them by their pastours and preachers . but hee that will make vse of the foure signes aboue mentioned , shal thereby escape the displeasure of god , and shall acquire a full measure of reward before him . if then wee doe thus conceiue of this history , it can not chuse but minister much edification vnto our con●ciences . we are further to consider , that god as the creator ●nd soueraigne lord o● all , doth imploy both good and ●ad angels , about any thing that may tend to his glory ●nd the execution of his good pleasure , be it by meanes ●rdinary or extraordinary . of this second wee haue an ●xample in the scripture ; it is certaine , that the least ●ngell in paradise , is more potent then the greatest diuell in hell ; as the diuell himselfe doth precisely con●esse in this history : yet did god suffer the diuell to re●ist and stand in affront with michael the prince of angels , about the burying of the body of moses . and being not able to stoppe and vanquish him , hee had no other remedy but to flye to god , and to pray him to lay ●is command on satan . imperet tib● deus , increpet te deus , satan : especially in matter of iustice , whereof the diuels are the executioners . thus when god would trye iob in his iustice , and cause all his cattell to be taken from him , all his children to be destroied , his houses to be throwne to the ground , and fire to descend from heauen and consume all his substance , then spake hee friendly to satan , as is written at large in the booke of iob. and when hee would declare his iustice vpon achab , and had decreed to let him perish in battell for his transgressions , hee spake vnto a wicked spirit , and commanded him to goe and execute his pleasure . now because this history is an act of his iustice against one of the most impious and cursed magicians that euer was , as appeared in his end , and that it was not a woman that divulged this , but the diuell himselfe called verrine , who published the same in her : and further , in regarde that god would shew an act of iustice vpon the conuerted sinner , as the vnsufferable torments ( wherewith for the space of fix moneths shee was in all mens sight miserably afflicted ) doe very well testifie ; it is not to bee wondered at , if heerein hee imployed two executioners of his iustice . let vs then giue god leaue to doe whatsoeuer seemeth best vnto him , and not dispute thus against his powerfulnesse , and manifest good pleasure . conclvsion . we ought not to beleeue the diuell ; yet when hee is compelled to discourse and relate a truth , then wee should seare and tremble , for it is a token of the wrath of god. errata . pag. re . line . read , the dominican father . p. . l. . read , refractaric . p. . . read , contentations . p. . . . them , read , it . p. . l. . read , ouuert . p. . . it not so , r. it is not so . p. . l. . in margine , from any , r. from him . p. . l. vlt. or them , r. him . p. . l. . leaue out ( and further ) p. . l. . for them , r. him , . l. . for the , r. thy . p. . l. . for part , r. heart . p. . l. . r. to the blessed . . l. . for these , r. thes . p. ibid. l. . r , things . p. ibid. l. . r. store . p. . l. . r. ● . p. . l. . r. in a good way . p. . l. . as like , r. like . p. . l. . r. seared . . l. . leaue , r. liue . p. . l. . r. equall . p. . l. . redresse , r. addresse . p. . ● , r. ●auourably . p. . l. . in margine , for this saint , r. the same . p. . l. . or his , r. this . p. . l. . forwhom , r. which , p. . l. . questioned , r. question ▪ . l. . r. domini . p. . l. . r. follow . p. . l. . r. lessoned . p. . l. . ascent . p. . l. . r. ●●●nuisibly . p. . l. . r. thrones . p. . l. . the portment , deportment . errata in the discourse of spirits . pag. . line r. erant , read , erant . p. . l. . this , r. his . ibid. p. . leaue out , ●t . p. . l. . spiritum , r. spirituum . p. . l. . do , r. did . aa the admirable historie of a penitent woman conuerted , who was seduced by a magician in the country of prouince in france : and of the end of the said magician . the acts of the . of november . . the reuerend father and frier sebastian michaelis , prior of the couent of s. magdalen at s. maximin , of the order of preaching friers , hauing sent father francis domptius ( aboue-named ) to saint baume , a place of penitence of the ●id saints : about the same time also ( which was the ● . of nouember , . ) there came thither from saint maximin , by father michaelis his appointment , fa●er romillon , and father francis billet , together with magdalene de demandouls , and louyse capeau . and it ●as held expedient , that the said magdalene should ●ere soiourne , especially on s. andrewes day , to make ●ustrate the menaces of the diuels , that threatned to ●rrie her away that day , according to the compact ●ade betwixt them two yeeres before , as the said mag●lene confessed . being come thither , and she hauing been formerly ●xorcised in diuers places , as at nostre dame de grace , 〈◊〉 s. maximin , and at aix , by the space of many mo●eths ; in which affaire the said father francis billet did exercise much patience in himselfe , and charitie towards the said magdalene , yet was neuer able to draw the diuels , who did possesse her , to speake one word ; vpon the . . and . of nouember , the said father francis billet began againe to vndergoe the office of an exorcist at s. baume ; endeuouring to make the diuels to speake . in the meane time , by reason of some occurrence of busines , it behoued the said father francis to be absent for certaine daies from s. baume . vpon whose departure ( which was the . of december ) the said magdalene was very carefully watched ; for in the meane space , especially vpon s andrewes day in the euening , it chanced that the wicked spirits would sensibly and with great violence haue carried her away , euen when she was in the holy place of penitence , whither she was led to preuent the worst ; as also the night before they lifted her vp very high from the ground , and would haue carried her out at a window , which is in the highest place of the quire at s. baume . in so much that father romillon not being able to hold her , was forced to call for aide , and to contest with the diuels and say , she is ours . the . of december father romillon and the said father francis billet before his departure , did intreate father francis domptius the dominican , that he would make some exorcismes for father romillon , who by reason of his age was to vndergoe that labour ; assuring him that father michaelis would auow the fact , because he had taken him as his assistant , in his proceedings of inquisitour , to annihilate and breake off all contracts betweene the diuell and magdalene . to which father domptius then answered very coldly , because hee had been formerly trauelled and wearied with the pressure of the like charge . notwithstanding vpon the . of december he began to coniure louyse , and at the first exorcisme one of the diuels that was in her bodie , began to speake . then the said dominican father commanded him to worship god , and to bow himselfe in the adoration of him , and to doe things of the same nature , which he readily did to the great astonishment of the exorcist , who had vpon another occasion laboured three weekes , to make a diuell called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to performe an action of that kind . the ●nd . of december , vpon the continuance of the same exorcismes , twice a day , the diuels were asked and readily answered , that there were three of them in the bodie of louyse , and that they resided there by meanes of witchcraft : the first of them named himselfe verrine , the second gresil , and the last sonneillon : and that all three were of the third order , to wit in the ranke of thrones . during this time , verrine one of the diuels in louyse gaue a signe of his being in her bodie , and it was this : as the dominican ( who had been now an exorcist for the space of three weekes ) had after euen-song finished his rosarie , ( as is the manner of the order of s. dominicke ) hee did immediatly present three prayers vnto three saints , to the virgin mary the mother of god , to s. magdalene , and to s. dominicke ; and then did sensibly feele a maruellous power , deuotion , and attention in himselfe , so that he was amazed from whence such incitements might come , and endeuoured by al meanes to slake the force of them , and to know the reason of this strange motion . but he could not finde the reason of it , vntill hee affronted the diuell with an exorcisme , ●nd so demanded of him , what were the saints that did ●ost disquiet him ? who answered , they are those whom thou doest with such ardencie of affection pray ●nto . the exorcist asked him , whether it were not saint paul ( vnto whom he euer bore a particular deuotion ) . the diuell said , no ; but it is the virgin mother of god , magdalene , and dominicke : yet had not the exorcist ●poken a word of this to any person whatsoeuer . the acts of the . of december , which was the . feast of the second weeke of aduent , and the day of the conception of our lady . . this day in the euening , the said dominican father began to exorcise ; and vpon the entrie vnto the same , verrine began to speake in this manner following , to the honour and praise of the sacred mother of god , saying : a b . mary is the goodliest creature that euer the eternall father created , to my great griefe doe i speake it . she standeth incessantly before her sonne making intercession for you : she sheweth him the wombe that bare him , the breasts that gaue him sucke , and all the seruices that euer she did for him in the world . true it is that she is so faire , that the diuels themselues would endure all the tortures of the world only to haue a sight of her beautie ; but they could neuer haue the grace to see her in glorie , neither haue they deserued , or euer shall deserue the same , by reason of their excessiue pride and arrogancie . she is so amiable , so excellent , and so rich in all perfections , that neither angell , nor archangell , no not the seraphins themselues , can be equall matches vnto mary in beauty . she is rich and a queene together , so that it were an idlenesse to demaund , whether such a one as she be able to bestow on those that beg it of her : so is she wise , and doth therefore know all your necessities . besides , she is mercifull , and is euer in the presence of her sonne suing and saying : sonne , take compassion vpon these miserable sinners , for many times they vnderstand not what they aske . and in this ( said he ) they are like the mother of the sonnes of zebedeus , who prayed that one of her sonnes might sit at the right hand , and the other at the left , not knowing that she wronged her selfe in speaking so , and that those that were on the left hand should be damned . but your god , who knoweth better then you what is needfull for you , will answere , you know not what you aske . you will tell me , that this is no new thing which i vtter , it is true , but this is new , that the diuell doth speak these things . i say then , that it is good to loue , serue , and honour the most blessed and most worthie mother of god ; for all those that are carried with a full and perfect zeale vnto her , they shall neuer , it is true , it is true , it is true , they shall neuer , neuer ( o mary thou sacred mother of god ) be put to confusion . the diuell himselfe by the coaction of thy sonne is forced to honour thee , and to call thee the mother of god , a thing vnaccustomed to be done by diuels : for they call thee either plaine a mary , without any accession of title , as did the iewes in contempt , or they name thee by some other names of blasphemie in great indignation : but neuer before by this so excellent an attribute , as the blessed mother of god. and vsing these words , you say all that may bee said , of a ladie , in honouring her with the title of the mother of god ; then which no dignitie is more excellent , none more venerable . b shee is also all in all ; for she is the daughter of the father , the mother of the sonne , the spouse of the holy ghost , and the peerelesse temple of the sacred trinitie . shee is besides , sister vnto the angels , yea euen their queene and princesse . i say further , that next after the blessed humanitie of christ , shee hath her quire alone , as one whose excellence admitteth no partners or equals to keepe her companie . and in that shee is the onely and most matchlesse mother of god , it stands with reason , that hee who is cloathed with all power , wisedome , and bountie , should mould and fashion her to admiration : neither are we to wonder that it is so . many there are that haue a will to do good , but their impotencie and disability maketh them come short of their intendments : others haue knowledge , to doe good , but by reason of some bodily impeachments , or for want of grace they cannot imploy it thereunto : for the diuels haue knowledge , but it steedeth them very little . but c thou ( speaking of god ) it is true , i speake it constrainedly , and not out of affection , thou art omnipotent , all-knowing , and euerlastingly good , who art able to make out of nothing whatsoeuer seemeth good vnto thee . notwithstanding it is true , there are those that for all this are vngratefull . during these and the like discourses so full of vse and obseruation , the sister d catherine of france was sent for , and brought with her magdalene that was possessed , that she might know the rare and transcendent praises of the blessed mother of god ( for it was held vnmeete that * magdalene should be present at the exorcising of louyse . ) and being come thither and seated on the first step of the place of the holy penitence , verrine about the end of his discourse turned towards her , and began to yell with a hideous out-cry . belzebub , although thou be my prince , yet there is one greater then thy selfe , that commandeth me to speake in thy presence : yes , a yes , i am constrained to speake before thee . proud belzebub the prince of diuels , who was in the body of magdalene , hearing these words , began to bellow like a furious bull , and wresting aside the head and eies of magdalene , with great wrath and fiercenesse he tooke her shooe , and threw it against verrine , so that therewith he strucke louyse on the head . notwithstanding these brauadoes of belzebub , verrine addressed his speach vnto the said magdalene , and said . b o magdalene , how blest is s. baume in thee . it is true magdalene , blessed for euer is this s. baume , because in this place , if thou wilt , thou shalt become a second magdalene : but hitherto thou remainest arrogant , vnthankfull , obdurate . i tell the magdalene , that thy creatour is yet readie to die for thee . this is true , magdalene : marie intercedeth for thee , and pleadeth for thee before her sonne , and euer saith vnto him . my sonne , magdalene will be conuerted vnto thee . but o cursed , polluted , detestable woman as thou art , thou still shuttest vp the dore of thy heart . magdalene take heed vnto thy selfe ; take heede , take heede , take heede magdalene . i tell thee , neuer was iudas , neuer was herode so tormented as thou shalt bee , except thou amend thy life and conuersation . magdalene , forsake these diuels , belzebub , leuiathan , balberith , asmodee , astaroth , forsake this infernall societie , magdalene : they all doe thirst after nothing else but after thy damnation . louyse is but the instrument of this discourse , shee is possessed out of loue to thee . god giueth the touch vnto this instrument , to make thee listen after his melodious harmonie . it is true magdalene , this good god will receiue thee to grace ; if thou doe repent , thou wilt proue another thais ; humiliate thy selfe magdalene , and returne and obey s. vrsula . a c miracle , an vn-heard of miracle , and which will neuer happen againe , that the diuell should conuert soules , and be in steed of a physitian , an apothecarie ●nd a surgeon . after all these discourses , d magdalene still remained obstinate , and in her first desperate estate ; at which all ●he compassionate spectators were much amazed , not onely for the hardnesse of her heart , but also to heare ●uch high and mysterious discourses , and pronounced after more then a customarie manner . it was then held sit , to offer her vnto god by the . penetentiall psalmes and other prayers . when this was accomplished , the dominican father said vnto her . magdalene where are thy e teares ? where are those gnawings and remorses of conscience ? where are those sighes which a penitent woman ought to haue ? at this magdalene began to weep , and bitterly bewailing her selfe , she fell downe at the feete of those that were present , and asked forgiuenesse , with this protestation , that she knew her selfe to be a cursed and disconsolate sinner : so that euery one remained well edified thereby , and conceiued good hope of her conuersion . the acts of the . of december . on which day in the morning louyse and magdalene were by the said dominican father exorcised , and at the entrance of the same verrine began to speake in this manner . a accursed woman , listen and bee attentiue vnto what i shall now say vnto thee : i call thee accursed , because in the world there is none so impure as thou : it is true , thou art most wicked , and shalt bee most vnfortunate , vnlesse thou bee conuerted . neuer b was cain , neuer was iudas , neuer was pilat , neuer was the rich glutton so horribly tortured , as thou shalt bee . louyse is no philosopher , louyse hath no indowments of literature , louyse neuer was a student , and thou well knowest , that louyse vnderstandeth not the secrets of thy heart ; but almightie god who knoweth thy most reserued cogitations , compelleth me to say , that c thou hast againe harkened vnto belzebub with stronger attention ( dissembling and gracelesse witch as thou art ) then vnto thy creatour : and this thou couertly doest bay by day . gracelesse and accursed woman , i do here lay it vnto thy heart , that he is fearfully incensed against thee . and though it be an vncontroulable truth , that thou art a thanklesse and proud wretch , yet doth the d mother of god stand for thee : shee is euer , euer , euer speaking for thee ; she is euertelling her sonne : to morrow magdalene will be obedient , to morrow magdalene will be humbled , to morrow she wil turne to goodnesse , to morrow shee will be conuerted . o heart of stone , o heart of marble and of diamond , nothing can soften or make thee tender but the blood of the lamb. looke to thy selfe magdalene , and be no more wilfull , else art thou euerlastingly vndone : o thou a thousand and a million of times accursed , damned shalt thou be , and that more deepely then any other , the diuels shall carrie thee body and soule to hell . i say vnto thee , neuer was there , nor shall be such a wonder , as god hath now wrought for thy sake . it is true , thou vngracious and flint-hearted woman , that god could doe no good vpon thee neither by his inspirations , nor by preaching , nor by reading , nor by angels , nor by all those that are in heauen , nor by so many good men as haue prayed for thee . what ? must thou haue a diuell to conuert thee ? must thou haue a diuell to be thy physitian , apothecarie , and surgeon ? this is more strange , then to see a hundred , and a hundred , and a hundred dead bodies raised and enlifened againe . the defect is no where but in thee , to be if thou wilt , another magdalene , another thais , another mary of aegypt , and another pelagia . magdelene i aduise thee resist no longer , open the dore which thou hast locked against thy god , and he will compassion thy youth , and giue pardon to thy ●ransgressions . verrine continued on , and said . magdalene . thou knowest well , that louyse is very scrupulous and daintie of an oath ; and will not sweare for any good . i then doe sweare by your god and by your redeemer , that it is most true which i haue formerly spoken . and till this present thou diddest conceiue it was louyse : is not this true ? the all-powerfull god who seeth thy in-most imaginations , constraineth me to speake it . then hee cried . ha , woe is me . e ha , belzebub thou doest threaten me ; but i must not regard thy threates , for a maister more potent then thou , and all hell besides doth command me . then turning to magdalene hee said ; magdalene renounce belzebub , leuiathan , baal-berith , asmodee , astaroth ; say but , i renounce thee cursed belzebub , and thee wretched leuiathan , & thee baalberith , and thee astaroth , and thee asmodee . then he willed the exorcist that hee would force him to make this a abiuration , which hee did by the mouth of louyse . after the end of this discourse and of so terrible an inuectiue , the father dominican turned to magdalene , and commanded her to say , conuerte me domine , & conuertar ad te . then began she to weepe very tenderly , and in external appearance shewed maruellous great contrition for her life past , and oftentimes kissed a crucifix which she held in her hand . the dominican when he perceiued in her so much compunction , after the terrible batteries of such a hammer , that did so beate at the gate of her heart , asked her how she found her selfe . magdalene answered : ha! my father , i am at the brink of desperation . b to which the said father replied : no magdalene , god doth not call thee to reiect thee afterwards . be confident that the gate of his mercy is opened vnto thee , and that his hand is stretched out to receiue thee . magdalene resist not his motions any longer , but ponder well vpon them , for in them god doth offer vnto thee the remission of thy sinnes , and such abundance of grace , that if thou be willing , thou maist proue another magdalene . what inducement leadeth thee to be distrustfull of the bountie and mercie of thy redeemer ? to which , she said , i c am as it were swallowed vp in the immense sea of my offences , and with the soulnesse of my transgressions . then did verrine lay hold on those words , and said : i haue not spoken this vnto thee , to occasion thee to despaire : no , no , magdalene , although any other sinner should commit a million of impieties more then thy selfe , magdalene , it is true , god would pardon him vpon his comming home vnto him . god cannot lie , he hath said it : in d quacunque hora , he hath made no sessement of the number , or enormitie of sinnes , he desireth only vnsained repentance : and it is most true , god receiueth a sinner as the prodigall childe was receiued . these and the like words were vttered by verrine , so that the whole assemblie was possessed with more amazement , then on the day before . the same day after euening-song were louyse and magdalene exorcised by the same dominican father before the great altar at s. baume , where there remaineth a pourtrait or picture of the blessed mother of god , with her sonne iesus in her armes , hauing on one side of her the blessed s. magdalene , and on the other side s. dominicke . at the beginning of the exorcismes ●he said father demanded of magdalene : doe you acknowledge your selfe to be a proud , vngratefull , and refractorie woman , and to be the most miserable creature ●hat did euer tread on earth ? doe you renounce with your whole heart belzebub and his adherents ? are you ●eadie to set open your heart to god , who hath created ●ou ? to which she answered , yes : and in contempt of ●athan she spit e three seuerall times vpon the earth . then presently spake verrine , and said : magdalene true 〈◊〉 is , that this is the first time thou spakest from thy ●eart . magdalene , now doth the whole host of heauen ●●ioyce for thee , and all hell is in great sorrow and con●●sion ; the almightie compelleth mee to speake it . magdalene , take now vnto thee thy god and thy crea●or for thy father and husband . loue him , and him a●●ne with all thy heart , and let neither men , nor women , ●or any other creature whatsoeuer share or haue fel●●wship herein , but for his sake . magdalene deliuer vp ●●e key of the three faculties of thy soule vnto him , for he now begins to take affection vnto thee . f magdalene , thou doest affect beautie , thy spouse is the comeliest amongst men . hadst thou but once seene him , as hath that other magdalene , thou wouldest nothing but languish after him . it is true ( said he , turning to those that were present ) you know not this , but we know it well : yet neuer saw we him in his glorious beautie , although wee would endure whole millions of torments to gaine the fruition of the same . i say , magdalene , thy spouse is most louely , most gracious , most perfect : he would yet be readie to die for thee , and for all those that are here : he hath hands of iron for vs , and feete of wooll for you . he that knew the greatnesse of his beautie , would suffer millions of torments , to haue only a glance of him , as he passed by : yea the very diuels confesse , that he is beautie , goodnes , and perfection it selfe . thou louest riches and pleasures , magdalene ; thy spouse is powerfull to bestow vpon thee paradise and heauen , which are replenished with all riches and pleasures that may be . fie on diuels , fie on belzebub , fie on all hell . true it is , magdalene , that we diuels promise mountaines and maruels , but the wages wee giue to those that serue and pleasure vs , is meerely hell . but with thy spouse there are a thousand millions of pleasures , which doe neuer decrease , nor will euer haue end . the delights there are so infinite , the contentation so numberlesse , the ioyes so exquisite and immense withall , that though i should discourse thereof vntill the day of iudgement , yet could i not set foorth their vndescribeable greatnesse and excellencie . magdalene , thou louest noblenesse of blood : thy spouse shall ennoble thee , and place thee in the ranke and condition of a queene and princesse : onely loue him with all thy heart , sithence he loueth thee so much , and will inuest thee with so much honour . thou art also to take the most blessed mother of god for thy mother : for thy g naturall mother heere wisheth thee much good , but hath not abilitie of performance : but the sacred mother of god hath all power to satisfie thy desires ; all knowledge to vnderstand what is meete for thee : all goodnesse to grant thy requests vnto thee . magdalene , she is so amiable , that she is not to be paragond by any : we diuels neither haue seene her , nor shall see her ; but it is in thee to behold her , if thou wilt . magdalene , the diuels will assault thee againe and againe , euen vntill they tempt thee to despaire : but bee of good cheere , be of good cheere ; god will yeeld thee his assistance , if thou wilt but permit him to discipline and gouerne thy soule . and take thou no thought for any thing , for the victorie will remaine with thee . true it is , magdalene , that to enter into paradise , thou oughtest to tread in the paths of simplicitie . thou hast read many bookes , but art little aduantaged by them . the gate of paradise is so narrow , that there can enter in but one at once , neither can you passe so , but you must be forced to creepe vpon your belly . thou art to thanke h magdalene a thousand million of times , for she hath done much in thy behalfe , and will hereafter be thy aduocate , yea euen thy sister to be assistant vnto thee in all perils and dangers . thou oughtest also to render thankes vnto s. i dominicke , ( a great enemie of mine he is ) for he hath mediated much in thy behalfe . thou must doe the same vnto the angell that is thy gardian , who hath begged thee of his lord , saying : lord leaue magdalene to me , suffer her to be a day longer in my custodie , and she will be conuerted , she will ●epent , she will readily relinquish all the blandishments ●nd inticings of hell . courage then , magdalene , for ●hou hast gracious and diligent aduocates for thee vn●o god. then shewing her father romillon , and the fa●her the exorcist , he said vnto her , magdalene behold thy gods on earth , thou art yet as a childe , suffer thy selfe to be gouerned , humble thy selfe , be obseruant of them , and follow their aduice and counsell . verrine added : magdalene , tell me , didst thou neuer see k the diuels ? whereunto she answered , that she had . then said verrine : and knowest thou not , that the inferiour diuell dareth not to speake in the presence of his superiour . is it not thus ? speake ? to which she answered , that it was so . after this was spoken , verrine said to belzebub : i regard not at all thy threats ; a greater master then thou commandeth me . in hell i owe thee homage and obseruance , as one more powerfull then my selfe , but being in this bodie , i haue nought to doe with thee : for i am here by the appointment of thy creator . then towards the end , he addressed his speech again to magdalene , and said : thou hast been serued like a princesse , thou hast had the first place at the table , and the middle , and also the last . content thy selfe , and disgest this remonstrance well : all these discourses are intended to thee . when this was finished , the whole assembly thought it fit to say a te deum laudamus , &c. to giue thankes vnto the almightie for his manifold mercies shewred downe from aboue vpon the said magdalene ; which was done to the great ioy and contentment of her owne mother , who by accident was there present at s. baume . te deum laudamus , &c. being ended , magdalene cast her selfe at the feete of her mother , and humbly craued her pardon ; and performed the same to the whole assemblie , who receiued much comfort and gladnesse , to see the vnbounded and infinite bountie of god towards his creatures . at the same time some aduised magdalene to take her creator for her husband , the blessed mother of god for her mother , the holy s. magdalene for her sister , and s. dominicke for her father , and all the angels for her brothers : and so to call them by these seuerall appellations , when she prayed . this being done , she directed a letter by the aduice of the father her confessor to her blessed and gracious mother the virgin mary , in this following manner . my l most sacred , most glorious , most sweet and amiable mother , i salute you with my very heart , and present my selfe before you , as a poore afflicted daughter before her mother , to receive some consolation . i do addresse my selfe to you ( my dearest and most amiable mother ) as a poore desolate girle , that is on all sides destituted and defeated of comfort , deuoid of all goodnesse , and surcharged with whatsoever is naught . i therefore in all humilitie pray you to take pitie vpon me , and do here protest , that i offer and consecrate my selfe wholly vnto you , and doe freely bequeath you the keyes of my heart , that you may in the midst thereof implant the vnstained lilies of puritie and chastitie , that my dearest spouse iesus may repose himselfe and take his delight in the same . i giue also vnto you the keyes of the three powers of my soule : the key of my vnderstanding , to plant therein the lawrell of perfect hope , that i may trust wholly vpō my spouse : the key of my wil , to plant therin the rose of seruent loue , that i may aboue all things cleaue vnto him , and for his loue abandon all other by affection : the key of my memorie , to plant therein the violet of deepe humilitie , to put me in minde of my base and meane condition , that so i may deiect and debase my selfe to the feete of euery one , after the example of my beloued and dearest spouse . and i heartily beseech you my dearest and best beloued mother to accept these my prayers and offers , so shall i remaine now and for euer , your most humble , most obseruant , most vnworthie daughter , seruant and slaue , magdalene of iesus . this letter father romillon did then approue of , but the correction thereof was on the twelfth of december , as afterward appeareth by the acts of the said day . the acts of the . of december . . this day in the morning were louyse and magdalene exorcised by the dominican father , in the presence of foure pilgrimes come m from rome , and of many other persons of the countrey of prouince . then at the beginning of the exorcismes , verrine began to discourse in this sort . n call to remembrance the day of gods iudgement , how dreadfull it will be ; when hee shall separate the good from the bad , and shall say , come , giue me an account of your workes of mercie . he will not aske you , whither you haue read or prayed much , whether you haue been great or base , noble or ignoble : no , no , hee will not mention this , but will say , come , giue me an account , whether it be not true , that when i was a hungrie , you ( directing his speech to those that he reproueth ) gaue me no meate ; when i was thirstie , you gaue me no drinke ; when i was naked , you cloathed me not ; when i was a stranger , you receiued me not ; when i was sicke , you visited me not ; when i was a prisoner you redeemed me not ; when i was dead you buried me not . then shall they answere and say : what ? were you a hungrie ? were you thirstie ? could so great a lord as you stand in need of any thing ? could you be naked ? we neuer saw you thus . verrine followed on , and speaking in generall as well to those that were absent , as to those that were present , he said : o o miserable and vnthankfull men , how misunderstanding you are of the benefits of god. you call your selues christians , but doe not the workes of christians : you haue a god so good , that the very diuels doe confesse his ouer-much goodnesse . what more great expression and signe can you haue thereof , then to heare him speak these words , whatsoeuer you shall doe vnto the least of mine , i will take it done vnto my selfe . miserable is the state of those christians , who doe not loue and serue so good a god , know yee therefore , that those who remaine in their obstinacy and wilfulnesse , and yet haue heard those dreadfull words , which god spake to the cursed and reprobate , ite maledicti in ignem aeternum , ha! how well doe they deserue to incurre the most seuere castigation . we are to note , that verrine spake these words with such hideous cries , and fiercenesse , that he seemed desperatly enraged : and often repeated these words ite maledicti , about fiue seuerall times ; and gaue intimation , that since they had slighted and set at nought all the wounds of our sauiour , together with the blessed trinity , and the . commandements of the law ; it comported with good reason , that they should experiment and try that amazefull sentence . hereunto verrine added . your god is so full of indignation , and so dreadfull , that the beames proceeding from his eyes as from bright-shining flames , cannot be endured by the wicked : yea the paines of hell it selfe are not more vnsupportable , then is the fury of this great iudge , when once he is prouoked by them . i say further , that the soules p in hell are so horridly fearefull , that if any of them should be presented before you , the sight thereof would prooue vnto you so ghastly and vnsufferable , that you would dye in the place , to see all their deformities , pollutions , loathsomnesse , stinkes , and meruailous torments . but your god is so good , that he will giue to euery one according to his deseruings ( not for their q merits , but from his owne bounty , for if he should handle euery man according to his deserts , there would few scape hell : ) and this great god , be your good workes neuer so meane , yet if they flow from charity and the merits of his passion , hee will giue them a reward , as he hath promised , saying , come yee blessed of my father , &c. because when i was a hungry you gaue mee meate ; when i was thirstie you gaue me to drinke ; when i was a stranger , you tooke me in ; when i was dead , you buried me ; when i was sicke you visited me ; when i was naked you cloathed me ; when i was in prison you redeemed me . then shall he carrie them to paradise , to haue there the fruition of his pleasures , because they contemned all for his sake . and since they were his companions at the crosse , it standeth with reason , that they be his associates at his table . these words were no sooner ended , but hee cried , i am mad , i am mad ; i r am compelled to expresse this not for loue , but vpon constraint . it is strange that a souldier should kill himselfe with his owne weapons . it fareth so with mee , who take armes against my selfe , wherewith my owne throat is mangled . but what remedie : god will haue it so . is it not a thing that was neuer heard of before , that the diuell is at variance with the diuell , and that hell combateth against hell ? here is to be obserued , that this discourse and many others semblable vnto them , were spoken with such an emphasis and efficacie , that all the assembly began to weepe , and to aske god forgiuenesse : as also to confesse themselues , and to receiue the sacrament instantly vpon it . of which the foure aboue-named pilgrimes would needs giue attestation in forme as followeth . the . of december . there came to s. baume s monsieur arnoulde borffartigues , canon and sexton of the cathedrall church of cominge , doctor of diuinitie , iames audry merchant , of troy in champaigne , iohn gallois gold-smith , and claud gaùdet a merchant draper of troy in champaigne , which were present at the exorcismes , of the two women that were possessed , about three seuerall times , and heard very admirable accidents touching this particular . in witnesse whereof we of our owne proper motion haue subscribed our names , for the publique good , and for the reducement & bringing home of many millions of soules by the miraculousnesse of the same , where the diuell is enforced to vtter the truth of the gospell by the mouth of a woman called louyse , being thereunto commanded by almighty god. and hauing no further occasion to remaine or soiourne here any longer , as men harried with the trauell and toyle of our iourney from rome , we haue left our testimony in the hands of the venerable father the exorcist , in the presence of the fathers that were present , and of many others . in truth whereof we haue subsigned our names . borffartigues , iohn gallois , gaudet , audry . the same day in the euening were louyse and magdalene exorcised by the dominican father , and at the beginning of the exorcismes , verrine discoursed of the paines of hell , and other matters in this manner . the t paines of hell are so great and fearefull , that one alone diuell with his hideous shape , were able to strike a man dead vpon the place , although he had a thousand liues . the diuels themselues might not indure the soules of the damned , were it not that hell were the place that is destinated for euerlasting torments . when the accursed soules of the damned come vnto vs , wee make very much of them , wee cause them to sit on a great chaire of flaming fire ; we present vnto them balls of fire for their repast that are all very well sulphured : we giue them to drink a certaine liquor , bitter as gall or wormwood , and enforce also vpon them courtesies more bitter and more stinking then these . their eyes are fed with continuall visions of diuel● ; they haue for their songs and musicke , wherein they tooke their pleasure in their life time ; vucessant blasphemies against god , cursing the time that they were borne , their fathers and their mothers , together wirh all other creatures great and small . we fling and tumble them sometimes in the fire , sometimes vpon the yce , sometimes in sulphure , sometimes in snow ; and in exprobration of their transgressions we say vnto them . ha! accursed wretches , behold , u behold the recompense for your pleasures and delicacies . you that would not obey your god , you that made slight to trespasse against his commandements , you that haue whored after baal , and abandoned your creator , you doe deserue , you doe deserue to be thus tormented ; you deserue to bee thus handled . neuer shall you see god , but shall bee eternally depriued of those celestiall ioyes , and in briefe , you shall here be tortured for euer . besides ( said verrine ) we are cruell remembrancers vnto them of the fauours and blessings which they haue receiued from their creatour , not hereby to giue them any comfort or refreshment , but to torment them the more abundantly . we say vnto them . miserable caitifes as you are , you might haue gone to paradise , you might haue beene filled with heauenly blisse , you might haue beene companions to the saints of heauen ; but the tide is turned another way . behold , you are the bondmen of sathan , the gally-slaues of hell , and the food and nourishment of that vnquenchable fire . how wretched are you , who might haue had the liberty of the children of god , and doe now remaine in the thrall and seruitude of diuels . if you suffer tortures , you doe well deserue them ; yet are you not punished according to your misdeedes and demerits . then making a great out-cry , he said . o wonderfull miracle , o great misery ! the diuels speak against x themselues , yea and against all hell ; they disgrace their owne countrey , and dehort men from trauelling thither , and from cohabiting with them ; this is very strange . let two men speake together of their country , and it is not to be wondered at , if both of them be lauish in the praises thereof : but it is a great miracle that the diuell an enemie to god and heauen , recommendeth vnto men that celestiall country , and vilifieth the kingdome of hell . i further auerre , that men ride to hell easily in a coach , and the horses and all the furniture thereof may passe in with facility : but to paradise , you must goe a-foote , and enter in , stouping ; the gates thereof are narrow , so that much labour and toyle is requisite for the attainement of the same , and hardly may you enter in without doing penance . i also say , that the fire of hell is so deuouringly hot , that put all the fire in the world together , and it is but a painting in regard of it . yet are there soules so desperate , and vnnaturall , that they runne at full speede into these gulphes of brimstone . accursed magicians , abominable witches , and relentlesse sinners , can all of them relate vnto you such newes as this . then hee y cried with great and ghastly exclamations , and with a rage and fiercenesse beyond ordinarie , and spake these words fiue seuerall times . for euer , for euer , for euer , for euer , for euer ; alas shall the damned soules be depriued of the vision of god. you will tell mee perchance , that as yet i haue tolde you no great newes , it may be so : notwithstanding it is strange newes ( as i haue said formerly ) to heare a diuell speake for god , and for the saluation of your soules . all the assembly were so affrighted with these and the like words , and at the dreadfull passages which verrine had , touching the paines of hell , that there gushed from their eyes abundance of teares , when they called to remembrance their offences which they had committed . after this discourse , belzebub who was in the body of magdalene , cried out very z hideously . hola ! i will acquaint you with the repose and contentation which the soules of the damned haue in hell . and then taking magdalene , he a rudely and without intermission tossed her from one side of the church of s. baume to the other , and presently from that side backe againe , and so continued in tormenting of her without any , cessation , so that if it had not ended as it did , she would surely haue died . thus ( said hee ) doe wee torture the soules of the damned , without allotting vnto them the least moment of relaxation . besides this that hath beene said , verrine added , that b god was so beautifull , that the diuels would be content to vndergoe all the torments of the world , and all the paines of hell , so they might but once haue a sight of his beauty . the same day after dinner , magdalene wrote a letter to the blessed s. magdalene , the tenour whereof ensueth . most c holy , glorious , and beloued sister . i heartily beseech you to compassionate the deplored estate of your poore and worthlesse sister . take me by the hand , and leade mee to my dearest and louely spouse . and with all my soule i doe entreate you , to indow me with those fiue goodly qualities , where with you were able to prostrate your selfe at his blessed feete , and which induced him to receiue you with such speed for his best-be loued friend . the first is humility , that i may vnder-value and set at naught all things with you . the second is perfect contrition , that i may bewaile and euer abominate all my sinnes . the third is , perfect faith , that i may beleeue , that the almighty can pardon me . the fourth is perfect hope , that i may assuredly expect his mercy . the fifth is feruent charity and loue , that i may affect and cleaue to him as to my dearest spouse , and disingage my selfe from those incongruous desires , which may thwart or giue impeachment vnto the same . i instantly pray you ( dearest sister ) to begge for mee these fiue louely vertues , that i may be confident through them , to present my selfe to my most glorious spouse , and so to receiue from him the blessings and grace of heauen : that together with you i may praise and blesse him for euer . my most blessed and glorious sister . your most humble , obedient , vnworthie , and meanest sister and seruant , the wretched slaue , and forlorne creature , magdalene of iesus . the acts of the . of december . vpon that day the dominican father began to consider with himselfe , whither it were not expedient to force d the diuell to dictate the words and discourses , which he affirmed did come from god , and so to submit them to the censure of the church , to the end that the wilinesse and subtilties of sathan might be detected , and to make knowne , whither hee spake from his owne motion and scope , or no : that so both those that saw it not , and those that were present at it , and also those that are to come after vs , might be partakers of this history , to the encreasing of the glory of god , of his blessed mother , of s. mary magdalene , and of all other saints , to the extirpation of all heresies , and to the conuersion of mis-led and wandering soules . conceiuing for a certainty , that whither the pitcher fall vpon the stone , or the stone vpon the pitcher , it is still the pitcher that is broken , and all shall turne to the confusion of the diuell , be it this or that way . since that in strange and new occurrences , it is lawfull to vse and search forth new remedies ; prouided that nothing bee done against god and his church . this was for certaine daies put in execution , when as he exorcist not being able to write downe all for hast , verrine did dictate vnto him word after word , that which hee had formerly discoursed : and that for eight daies after : and this was done by the vertue of the exorcismes . afterwards hee had liberty to speake as hee would , which he also did . the same day came the reuerend father francis billet , priest of the christian doctrine . and in the morning louyse and magdalene were exorcised by the dominican father who saying masse to the honour of the blessed mother of god , belzebub e vpon these words ( ecce ancilla domini ) began to crye . o accursed words for vs. o would they had neuer beene spoken ! and a little before the beginning of the said masse , belzebub lifted himselfe vp with great arrogancy , and vnusuall fury , howling and crying with a loud voice : should i adore thee christ ? should i adore thee ! no , no ; i am as mighty as thy selfe . f see how vn-stoupingly and vpright i stand . in all this hee made the body of the girle serue his turne as his instrument . then verrine ( who was in the body of louyse ) said vnto him . ha! belzebub , wretched spirit as thou art , thou g wilt bee lasht and punished for this . belzebub answered . i regard not , i had rather be punished , then adore him . after masse , the priest holding the blessed hoast that louyse and magdalene might communicate , and saying ( ecce agnus dei ) belzebub began to cry , yes , yes , yes , hee is a lambe for others , but vnto vs a roaring lyon. then the dominican father said vnto him . adora deum tuum . to which belzebub replied : why should i worship this god ? i will not doe it , i will not doe it . ha god! in despight of thee , in despight of mary , in despight of magdalene , this magdalene is mine . then said verrine : ha thou cursed and as abominable as my selfe , thou hast nought to do with magdalene , thou shalt come short of thy reckoning . magdalene this is but to fright thee , feare not , be confident , and take god for thy husband . then answered belzebub . no , no ; shee is married to mee , i will make demonstration vnto you shee is mine , i haue the bondes , i haue the seales . vpon these words the exorcist said to magdalene , beleeue not this deceiuer and father of lies . your god calleth himselfe your spouse , the virgin mary stiles her selfe your mother , and saint magdalene your deare sister . then said belzebub . no , i will make it appeare that in all equity she is mine . verrine answered . no more then i am : thou diddest not create her , neither diddest thou redeeme her , and if thou hast lost thy pray , she is now become a sheepe of christ iesus . goe to h thou wretched and detestable spirit , thou shalt be well beaten by lucifer . to this belzebub replied : i will once againe bring backe this pray vnto him , for i haue a power to tempt her , and will practise a thousand and a thousand wiles to gaine her , i will now vse all my slights , subtilties , ambushes , and cautelous circumuentions , i will assiege and assault her so often , that at length i will carrie her . verrine said vnto him . her spouse will strengthen and illuminate her , and will also giue assistance vnto those who haue charge ouer her , to confound thy cunning and deceites . belzebub replied . they doe me wrong , and are iniurious in this particular vnto mee , because in all right shee is mine , and i will make proofe thereof by many speciall allegations ; and if shee be the wise of christ , where are her vertues . verrine said vnto him : she hath made confession of all , and hath kept in nothing ; belzebub replied . that is true , but confession without contrition and satisfaction is nothing . where is her penance ? verrine said , shee shall doe it . belzebub answered , cursed be that , she shall doe it . when sinners offend , they talke presently of that which shall be , and neuer of what is past : this maddeth me . god for one pranke of pride could punish vs. cursed , i cursed , cursed may hee be for the same . after this dialogue , the dominican father holding still the said host in his hands , said to him . adora deum , belzebub answered him : should i worship him . no , no ; i will not . then replied verrine . ha miserable wretch , i doe perceiue thou art ouercome , and hast no more force to yeeld resistance . these are onely thy brauadoes and shewes to gaine time . the dominican father hauing againe commanded him to worship god in the blessed host , vpon the suddaine k he prostrated himselfe flat on the ground , and all the assembly troad on him , as one that was conquered and put to the worst , and were required by the father exorcist so to doe ; there being also fiue or sixe priests present at that time . as soone as louyse and magdalene had receiued the sacrament , verrine began to cry , harken and consider me well . god constraineth me , ( it is a truth ) and enforceth me to speake . the l day of iudgement is not farre off , the world was neuer so repleate with all pollutions and wickednesses , as now it is . sermons haue lost their operation and efficacie : learned preachers are listened vnto meerly for curiositie , and ignorant preachers , that men may carpe at them and deride them . there is now no esteeme made of holy motions ; and reading with other ordinarie meanes is held in mis-prision . churches are as stables , and are now become the places where greatest villanie is contriued , and where men doe most transgresse . behold the last remedy is , that god would conuert soules vnto him by the diuell . be yee therefore penitent . the same day towards euening louyse and magdalene were exorcised by the dominican father . at the beginning whereof verrine began to cry out after this manner . the m christians are cursed and obdurate caytifes , for although god hath done so much for them , yet do they not returne vnto him any acknowledgement for the same . the loue which god beareth them , and alwaies hath borne them , euen to desire to die for them , and to put this desire in execution , is slighted and not accounted of . o wretched and vnhappy as you are , your god dyed for you on the crosse , and hath indured g●eeuous torments for your sakes , and would you go to heauen in your litter , or caroche ! no , no , no ; you get not thither so easily . the gates are there very narrow and low , and you must be humbled before you can enter . i say further , you must trauell thither with an extraordinary lowlinesse , and as it were creeping with the belly on the ground . i ascertaine you this , that the hauty and curious shall neuer touch on paradise , if they persist in their pride and curiosity : you will tell me , that i speake no new thing vnto you , and that you know this already ; that is true and i am contented to deliuer vnto you the truth , as being here by the appointment of god. know that the day of doome is at hand , and that it is now high time to repent , as did the people of niniuie . thē verrine addressing his speech to god , said : n what , lord ? are there not preachers enough ? there are many learned personages , many doctours , many wise philosophers , many good bookes . they haue also the holy scripture , they haue the liues of all those that haue ●ed vertuous and exemplary liues . o no , no , saith the lord : i regard not that , i will declare that i am the almightie , and that i can serue my turne by the diuels ●hemselues when i please , and when it maketh for the ●xecution of my pleasure . what ? is lucifer greater ●hen i ? verrine answered : many there are that will not be●eeue this , but will obiect and say , that wee are the fa●hers of lies . i tell thee lord , there are many that for ●his cause will not beleeue . i am not astonished at it , yet when others shall haue information thereof , because ●hey cannot sound the bottome of this businesse , they will conceiue very strange of it . i say this is a miracle altogether vnheard of : i further say , that when thou thy selfe ( meaning christ iesus ) didst preach , wert not thou truth it selfe ? vndoubtedly thou wast . yet were there some found readie to gainsay thee , witnesse the pharisie , and those that demanded signes and miracles . so that it is not to be admired , if i shall not easily be beleeued , because these things are plenteous in admiration , and hee who knoweth or seeth them not , can neuer without much scrupulousnes beleeue and vnderstand them , as he ought . but i haue said , that to beleeue it , you must humble your selues , and must not in a thing of this nature vse any curiositie , but say , that god is omnipotent , and can at his pleasure out of basenesse worke great effects . then did verrine replie to god. what , lord ? if thou wilt work an vnusuall wonder , take some great doctor , philosopher , or preacher , and then will men beleeue . to which god after an internal and intellectual manner replied . what ? haue i need of the counsell of men , much lesse the aduice of diuels ? verrine answered him : i say vnto thee ( o great god ) that thou art most powerful , and yet there will p be found some so wretched , that will conceit , that all thy power , all thy wisedome , yea and the whole trinitie with all perfections thereof , may bee comprehended and shut vp in their vnderstandings , as if they were of an able capacitie to conceiue all this . but in thy behalfe i tell them they cannot , and that they are so swolne with pride , that except they humble themselues , they are not worthie to receiue that true illumination , which streameth and proceedeth from faith : for , say i , the haughtie and curious person is in the end deuoid of faith . hereupon i affirme , that if they be humble , they will acknowledge that thou art omnipotent , and that being so , thou art able to wring truth from the very diuels , not from their free disposition and will , for we are all of vs accursed , but compulsorily and as constrained thereunto by thy power . we are more loyall vnto god then many christians , yet for all this we are still diuels . and heere q must they denie the authoritie of the church . why is it , that those that are possessed be exorcised , if it bee not auaileable , and if the diuell cannot speake truth ? i say it is all lost labour ; you may take your bookes ( speaking to the exorcist ) and throw them all into the fire . then he spake in a great rage to her that was possessed , and said : what thinkest thou louyse ? why doest thou suffer thy selfe to be exorcised , if neither by god , nor the tenents of the church we are able to tell the truth ? ha miserable wretches ! how many othes haue been taken in the vertue of the name of god by exorcismes : all which must proceede from louyse , if they must not be accepted of our part . but miserable and abhorred wretches as you are , you deceiue your selues , you are exceedingly replenished and surcharged with vnthankfulnes , and mis-apprehension . you haue so good a god , that if it were needfull that hee should suffer death for you againe , he would willingly vndergoe it ; more especially for two soules , which now i cannot name . magdalene it is true , that louyse is for thy sake possessed , and will if it be requisite , lay down her bodie for thy soule . it is true , all sinners are accursed , and obstinate . you will peraduenture say , that god doth loue much . and why lord ? hast thou neede of christians ? no , no , thou couldest not bee god , and haue neede of the aide of any creature whatsoeuer . i say , the creature hath neede of thee . and it is a fixed truth , that the more miserable the creature shall bee , the more cleerely shall thy bountie shine and appeare in relieuing it . it is not so great a wonder that children should goe to heauen , but this is the miracle , that sinners who haue a long time snored in their obstinacie , should repent and turne to god. i doe assure you who heare this , that if you doe not treasure vp these things for your profit and health , we will be your accusers at the day of iudgement . we must here note , that some daies past , r magdalene told the dominican father , that vpon the eighth exhortation , which verrine made vnto her , she felt her selfe so affrighted , as if she had alreadie one foote in the pit of hell . the acts of the . of december . which was the third aduent sunday . on a this day it was thought behoofull , that the father of the doctrine , and the dominican father , should so interchangeably aid one another , that whiles the dominican father was busied in exorcising one of the possessed , father francis should supplie the place of a scribe , to note summarily the sentences that proceeded from the diuell by the mouth of louyse . on the other side , when the father of the doctrine did exorcise , the dominican father should transcribe , that so in conclusion all might be subiected to the censure of the church , for the further glorie of god. the same day in the morning were louyse and magdalene exorcised by the dominican father . in the beginning whereof ( many persons of the neighbouring townes and villages , which were by this time aduertised of this accident that happened at s. baume , being assembled thither in great troupes ) verrine began thus to speake . cursed be this b witchcraft for from hence will god worke out a thousand benefits , and a thou●and acts of his mercie . it was not our intendment , nor the purpose of the magician that such accidents should happen . our proiect was to get her consent , that so wee might haue carried her to hell . cursed , cursed , cursed be s c baume , a thousand , thousand , thousand times accursed . it is a wonderfull thing that the slaues of hell should be the instruments to conuert the children of light . do but obserue what i shall say vnto you . some hunt after riches , and all their affection is enuassailed and taken vp therewith , who by giuing a little almes imagine to goe to heauen in a featherbed , without any more adoe , or obseruation of the law and commandements of god. some others are poore , and haue a conceit , that for their pouertie they shall enter into glorie . indeede happie are the poore , but they must be poore in spirit . you that d are poore , endure your pouertie with patience , and you shall merit much . haue you in your cogitations the god of glorie ; how he was borne in pouertie for your sakes , and laid in the manger of a stable . god from all eternitie foresaw this day , and that in s. baume the diuels should discouer themselues , to the conuersion of soules . do not repine at your comming nither , you ( i say ) who oftentimes haue prostituted ●our selues to the hazard of losing your goods , bodies ●nd soules , to offend and trespasse against him . what a ●hame will it be , that any should not be conuerted , whē●he diuell himselfe exhorteth them thereunto ? god is ●ost powerfull , and is able to bestow rewards and ri●nes vpon you : but he is not able to doe two things , he ● not e able to sinne , and hee cannot faile of his pro●aise . shake off your sins you who haue mortally sinned , ●nd depart not from hence vntill you be co●sessed ; to ●y extreame griefe and vexation doe i speake this . ●orsake your couetous desire of worldly goods , which ●oth so much possesse you . you poore people , reioyce in your pouertie . this day ●m i compelled by mary and magdalene to tell it ●nto you : by mary from her sonne , by magdalene●om ●om her master . humble your selues after the example of him who ●ecame poore for your sakes . he died for you , and not for vs. mary knoweth well , that he died on a crosse , being naked , and not able to get a glasse of water . the same knoweth magdalene , and iohn the euangelist , and that for you he suffered death on the crosse. it is strange , that hell should exhort you to goe to paradise . and speaking to louyse , he said : cursed bee thy desires , thou hast longed aboue a thousand times to suffer euen the paines of hell for thy neighbour . humble thy selfe louyse and that speedily , f otherwise beleeue it , thou art the most vnhappy , the most abhorred , the most detestable , and accursed of all creatures . louyse beleeue me . enter into the abisme of thy lesse then nothing . god would haue thee humbled . desist from beleeuing all that men will thrust vpon thee . the sinnes from which god hath preserued thee , are as great benefits , as those for which he hath pardoned thee . thou hadst beene in hell if god had not preserued thee : thou hadst g remained a huguenot , and shouldest not haue had the vnderstanding , to begge for that , which was conuenient for thee . preachers doe trauell themselues much to thinke vpon what they haue to say , wee also thinke vpon many things , but it is for wicked purposes . be yee deuout and obseruant vnto mary , and vnto magdalene , vnto dominicke , and vnto all the saints in paradise , and the diuell shall haue no power to hu●● you . the word of the diuell is in this respect as good , a● the word of a great philosopher , doctor , or preacher . the diuell is alwaies in extreames , be it in despaire or be it in presumption , but here i am forced to keep the middle , when god commandeth me . it is a h great matter , that the masse of a wicked priest should bee as auaileable , as the masse of a hol● man. if you should see a malefactor punished , and yet hi● iudge to yeeld obedience vnto him , you would be much abashed at it , for it were a strange case . i thus doth god obey a wicked priest , in descending on the altar at his command : the creatour obeyeth the creature , the father his childe , the redeemer his slaue , and the iudge his malefactour . hereupon the priest held forth the blessed host , that louyse and magdalene might communicate ; and said , ecce agnus dei. which verrine straight takes hold of , and saith . true , he is a lambe for you , but a lion for vs : it is the innocent lambe , the true god and your father , but our iudge ; a lambe sacrificed for you , and not for vs. then the priest presented the blessed host vnto magdalene , and said : receiue thy spouse magdalene , the sonne of thy good mother . vpon which belzebub began to torture k and tosse all her body , making her to knocke her head against the ground , yet without wounding her , and made her to wreath and bend her body in diuers manners ; sometimes backward , and sometimes with her head doubled downe to the earth ; saying to those that were present , thus doe we practise in hell , learne how we torment soules . if we now torment them thus , when the edge of our power is blunted and abated , thinke how we plague them in hell , when we are enabled to imploy all our fury thereunto . aye me ! god doth enforce me to torment her thus , to present vnto your view the punishments of hell . then the priest said vnto him ; belzebub , worship thou god with thy face on the earth . at this belzebub began to yell and cry as if hee were enraged , and said : ha miserable and accursed l caitise ( speaking to magdalene ) i am enforced to worship christ , for the contempt which at midnight i receiued from thee . in the meane space verrine spake to these that were present , saying : beleeue that your redeemer is heere with his flesh and bones , and with all his diuine essence , really and truly . wee m worship him although hee be our iudge , you worship him as your sauiour and redeemer ; and yet doe you serue him but badly . we put his commandements in execution by compulsion , and you haue no respect vnto them at all . preachers make sermons either for loue or for reward , and god will plenteously reward them , but we preach by force . it is no wonder that a man preacheth vnto another man , that so they may attaine vnto a place , whither all men desire to come . but the wonder is , that diuels should preach to men , that they may haue accesse vnto that place , where they themselues haue no meanes to be . it is no small matter , that the diuels should occasion the angels to reioyce , who in times past were their brethren , but are n now their mortall enemies . then speaking to magdalene he said : cursed be thy desire , which wrought in thee a liking to enter into the order of s. vrsula . vrsula , vrsula : thou hast cost mee deare . but no man is exalted , vnlesse he be first humbled . we were o all set loose , to ruine this company , we haue tempted them all to goe into monasteries , would god they had all gone thither , then should we not haue beene put to this paine . o you of that company ! you haue beene mis-prised , and set at naught , yet were you abashed at nothing . therefore shal you hereafter be exalted , and that by the meanes of diuels , to our infinite sorrow and confusion . lucifer thou hast no power left thee , nor thou belzebub . o great confusion ! that diuels to our exceeding griefe should preach against diuels . then said belzebub to magdalene : god confound thee , and all hell swallow thee . for thou art the occasion of my downe-fall . at which words belzebub and verrine began to cry , as though they were outragiously mad , confundetur infernus , confundetur , by our selues . louyse cursed be thy force , and him that gaue it vnto thee . and verrine speaking to god , said : thou couldest not be god if thou wert not stronger then vs and all hell besides . lucifer it must bee so , thou art to be obedient . p then the priest commanded verrine , that in testimonie of the truth of that which he had said , he should suffer louyse to communicate : to which verrine answered , in confirmation of all which i haue said , i obey the blessed host , let her communicate . then q did belzebub and verrine agree both together to take an oath . and belzebub beginning said to the priest : i sweare vnto thee , my soueraigne maketh me to sweare , that i doe shew you the truth how wee cruciate and torment soules from time to time without any intermission . after belzebub , verrine spake . i sweare , that god hath enforced mee to say all these things in the vsuall tongue and language of prouince , for the instruction of the ignorant : in which the full bounty of your god towards his creatures , doth make cleare manifestation of it selfe . the same day towards euening louyse and magdalene were exorcised by father francis billet , and presently verrine began to make relation of the eternall glory of the angels , and discoursed of many other matters in this sort . cursed , cursed , cursed be the charme and he that gaue it . but should it not haue beene giuen to her , it had beene giuen to some body else . wee are bound vp from doing mischiefe , but let loose to doe good . we desired to be r loosed to tell you your sinnes in another fashion , but we cannot resist the almighty . lucifer and all hell are but flies , hand-wormes , pismires , gnats ; and wee haue no more power then what god pleaseth to giue vs ; he bestoweth vpon vs so much as will try who are his that are to be placed in paradise . witnesse iob who is the patrone of patience , as is magdalene of repentance , and francis of humility . you are s all vnthankfull to your good angels , whom your redeemer hath giuen vnto you ; they attend alwaies vpon you , they doe euer preserue you from a thousand dangers , from fire , from water , and other like perils , and without them you would many times bee choaked in your sleepe . speaking this , t he added withall in a great fury , and said , it is to our exceeding griefe , and to our confusion and deepe damnation , that i say this . great goodnesse of god! hee giues vnto you creatures of that transcendencie in perfection , to waite vpon you ; and those who are his pages of honour , and part of his court , are seruants vnto you . yet are there many that make more reckoning of their gromes and lackies , then you doe of your good angels , who alwaies behold their god and their king in the face , and by onely looking vpon him , doe know the will of their maister , and doe euermore render their obedience vnto him . they are so wonderous faire , that if you should but see one of them , you would worship him , and think that you beheld a deitie . if the seruant bee so louely , how amiable ought the maister then to be . you haue the witnesse of iohn the euangelist heereunto , who would haue worshipped an angell which hee saw , but he raised him vp , and would not permit that hee should worship him . an angell is more powerfull then all hell ; and one of them is sufficient vtterly to ruine and ouerthrow it . mary the mother of god is the most pure of all creatures , & most louely in her u humility . cursed be those words when mary said , that she was the hand-maide of her god ; and that she held her selfe vnworthy to be the hand-maide of those that are hand-maides vnto him , for by this meanes she deserued to be the mother of god. x magdalene because shee loued so much , is there where she now remaineth , and is the chiefest ( amongst those that haue sinned ) that are about the sonne of god ; because shee and iohn the euangelist loued him more then others . y dominicke , iohn the euangelist , and iohn baptist , be all our enemies , yet must we found forth their praises . all those that are in heauen , haue such a longing that the day of iudgement should come , as cannot bee expressed : to the end that you may haue the fruition of what they enioy , and that you may taste of those delicacies , wherewithall they are plenteously fed . they haue a good maister , that z prepareth their viandes for them , and the holy ghost is the maister of the banquet of soules . they that are in paradise would willingly transport you vnto that mountaine of blisse , and they doe so burne with the feruencie of this desire , that they would bee more pregnant and ready to descend and accompany you thither , then we that are diuels can be to carrie you to hell . paradise is so exceedingly faire , that if you could but behold one of the soules there ( i speake not now of angels ) you would worship the same , and thinke it to be a deity , so louely is it , being cloathed and couered with the cleere brightnesse of god. the soules of iohn the euangelist , of iohn baptist , of peter , of paul , of stephen ( our greatest enemie ) haue had some participation of this glory before they died , but nothing comparable to that , wherewith they are now adorned . it is a great wonder , that so grieuous sinners as they haue beene in the world , should haue their soules so beautified in heauen . this is it that plungeth vs into despaire , and maketh vs runne outrageously madde . for let them commit ten thousand millions of sinnes , yea let them leaue no transgression vnpractised , yet shall they finde mercie , and out of the euill which they doe , there shall be drawne much goodnesse . witnesse paul , when hee heard the voyce , saul , saul , why persecutest thou mee ? he heard a voyce , he felt no stroke . your god loueth you so much , that be it good , or be it hurt which is done to one of his , hee will take it as done to himselfe . a paradise is so beautifull , that the walles thereof are framed of precious stones ; as carbuncles , emraudes , diamonds , saphyrs ▪ iacinths , which do all signifie some manner of vertue . he that will come thither , must build him a tabernacle here , and that by good works . there is a mansion prepared for you in paradise , but you must bring with you the stones that betoken vertues ; and before your iourney thither , it is needful that you ioyne and set these stones together . euery bodie shall haue there a countrey more spatious then the whole earth : and notwithstanding all this beautie and riches of your god , how few are there that doe loue and serue him ? contrariwise , b we are so deformed , so horridly foule , that if you should see one of vs , you wil be struckē dead with feare vpon the place . and if a soule of the damned should but present it selfe vnto your view , you could not endure to behold so gastly a spectacle , but would fall downe dead presently . yea so horrible is their semblance , that hell it selfe could not suffer them , but that it is the place destinated by god for their punishments . the good iesus hath many friends at his table , but very few on mont caluary . many lose their part in paradise for their delights , others for gluttonie , and some for their curiositie : wee alwaies assault them where they are weakest and most c ouvert vnto danger , and on that side , which we know most inclinable to vices . we shall neuer see god but in iudgement , when he shall rouse himselfe vp as a roaring lion against vs , and when flames of fire shall flash from his eyes , which wee shall neuer endure to behold . after this discourse , whilest the assemblie said their credo , at the article , sedet ad dexteram patris , verrine spake of iesus , and said : before he sate at the right hand of his father , he did endure so much , and did suffer such an ignominious death , as no martyr did euer vndergoe the like . i say further , that not only no one martyr , but all of them together , did neuer endure so much as hee , although all glorie were alreadie his owne . there is no ransome bee it of king or of emperour , that can equall the price wherewithall god hath redeemed you to be heires of paradise : yet doe you reckon no more of it , then if it had cost him nothing . i speake generally as well for those that are heere , as for those that are absent . you regard it no more then if it had stood him but two liards , or a sons . no , no , it is not so cheape , he hath bought it with the price of his blood . and when they came to sanctam ecclesiam , &c. verrine said : euery one beleeues not this church , witnesse the caluinists : and many stray from her , and so depart from the light to be shadowed with darknesse . i am forced to speake this with more compulsion , then any gally-slaue , or one that is a captiue amongst the turkes . d there were then fiue princes of the diuels in the bodie of magdalene , to wit , belzebub , leuiathan , baal-berith , asmodee , and astaroth , with many others of inferiour ranke and condition . yet did verrine braue them all , and lucifer himselfe also , saying , that god commanded it , and that they al in regard and comparison of him were but flies ; and were to yeeld their seruice and obedience vnto him , when hee should command it , as seruants doe vnto their prince . that same day did magdalene reade the letter which she had before addressed to blessed magdalene , and the assemblie there heard it , without any hindrance or contradiction from verrine . afterward she read the letter , which she had formerly , the day before her conuersion , directed to the blessed mother of god by the order and aduice of the father romillon ; in reading of which , verrine rebuked her and taxed her of pride , saying , that pelagia being conuerted by a sermon , e nonnus refused to baptize her ; but she threw her selfe downe at his feete , and said , that she would demaund satisfaction of him at the day of iudgement , whereupon he did baptize her . then hee said : take courage magdalene , for god will giue assistance vnto thee ; but beware thou neglectest not the fiue counsels and instructions , which were giuen to louyse this morning ; to wit , a good intention , puritie of affection , puritie of conscience , faith , and humilitie . francis for his simplicitie and humblenesse is in paradise ; hee suffered himselfe to bee accounted a foole , yet was hee garnished with all sorts of excellent vertues , for god giueth grace to the humble , and resisteth the proud . he was also indowed with the gift of obedience , for without obedience there is no going to paradise ; yea the sonne of god himselfe said to his father in the garden of oliuet : fiat voluntas tua ; and finally , resignation is to be made of all worldly desires . after this , hee caused the tenour of the letter to bee changed , saying , that it sented of nothing but of pride and nicenesse ; and he made it to be mended in manner as followeth : * my most deare , glorious , worthie and vnspotted mother of god , and the most louely mother of my spouse , i salute you in the heartiest manner , and present my selfe before you , as a wretched malefactor before his iudge , to the end that you would be pleased to intercede for me to your best beloued sonne , and to offer vnto him your holy and chast wombe that bare him , and your blessed breasts that gaue him sucke ; as also to pray your dearest sonne to present his fiue wounds vnto his father , that so i may haue remission of all the sinnes , which i haue committed in my fiue senses . i am a poore miserable creature , vnworthie to lift vp mine eyes to heauen , or once to name of my creator . but i will say like another thais , he who hath created me and framed me of nothing , take pitie vpon me , who am not worthie to tread on the earth , or to lift vp my spirit and voyce to pray , no not to s. magdalene , s. dominicke , my good angel , and all the saints of heauen , or other reasonable creatures , as well absent as present . i magdalene of demandouls , haue written this letter to the most sacred and worthie mother of god , who doe not merit as much as to name her , deliuered by a diuell called verrine , that spake by the mouth of louyse , because i haue not made those instructions vsefull vnto mee , which by so many learned personages ( whom i little esteemed of ) were recommended to my practise . i haue rather hearkened vnto lucifer then to them , and doe now make my protestation before god , that i shall neuer hereafter giue eare to belzebub nor to his adherents , by the assistance of his grace , and through the prayers of the virgin mary the sinners aduocate , and specially of s. mary magdalene , of all angels , and of all saints . protesting in despite of belzebub , the chiefe of the diuels , which are in my bodie , and of al hell , i will heedfully obserue those fiue points , which were recommended vnto me : to wit , a good intention , a pure affection , puritie of conscience , simplicitie , humilitie , as also obedience , and resignation of the world . all this i doe here promise by the aide and grace of my god. the subscriptiō of the said letter was dated in manner as followeth , verrine saying , that the subscription of letters that were to be sent to great personages , ought to be no lesse polite and elegant , then the bodie of the letters themselues . your most humble , and prostrate hand-maid , replenished with all presumption , in that she hath been so hardie as to write vnto so great a queene , although my great and compelling necessities haue pressed me vnto it ; and i saw that you were the sanctuarie and refuge of those that were forlorne ; as also i was transported thereunto , by reason of the great and violent assaults of temptations , which belzebub and all his complices did force vpon me . and hauing vnderstood such wonders spoken of your greatnesse , i was embold●●d to take you for my mother and aduocate ; and will remaine all my life long , vntill the last houre of my death by the helpe of my god , your most forlorne , and worthlesse slaue magdalene of demandouls . the superscription was thus : to the most sacred , worthie , pretious , and glorious mother of my god , and aduocate for sinners . the acts of the . of december . being the feast of s. luke . that day in the morning , the dominican father came to conferre of the discourse of the day past , that he might orderly couch and set downe in writing , what he had obserued . and seeing that hee could not conceiue where to begin , hee remained a little sad , that it should bee thus in hazard to bee forgotten . at the length he was resolued , to take the stole , and to adiure the diuell verrine , that if it were the good pleasure of god , that this should bee written to the end that the church might take knowledge of the same , it was then his part and dutie to repeate and dictate what hee had spoken , to the confusion of the diuell , and to the glorie of god. presently did the diuell begin to dictate in the presence of the fathers of the congregation , as is aforesaid . the diuell protesting that he was now inforced to ●he repetition thereof , but would hereafter dictate all ●nto the church so leasureably , that a man might haue ●he opportunity to write after him . the same day in the morning , louyse and magda●ene were exorcised by the dominican father , and at the ●eginning of the exorcismes verrine began to dictate ●hat which here followeth , in the hearing of many ; ta●ing the subiect of his discourse from the gospell in ●rincipio , which the priest read after masse . hee cried ●ut : cursed be in principio , if i were able to smother ●t , how willingly would i doe it ? these last words ●lunge vs into despaire , verbum caro factum est , & ha●itauit . the beginning speaketh of your redemption , ●he conclusion of your glorie , there is no habitauit●or ●or vs ; it is for others . and this habitauit is it , that ●addeth vs. the miracle doth not consist in this , that iohn the euangelist wrote it , but f the wonder is , that ● diuell doth auow it , and is constrained to his in●nite sorrow , to annunciate this truth vnto you . the ●iuels are compelled to speake the truth , when god al●ighty doth expresse and wring it from them , and are ●s gally-slaues forced vnto it . this is that god whom ●e christians worship . after masse was finished , hee began to speake after ●is sort , touching the great counsell of the most sa●ed trinitie , about the reparation of mankinde . when adam had transgressed , god was highly ●●spleased against him , yet would he not by and by in●ct his vengeance and indignation vpon the soule , ●hich was so goodly a creature , although it had recei●ed a taint and blemish by the pollution of sinne , and ●as growne refractarie and mutinous against him , who ●d showred downe so many blessings vpon the same ; ●at had shaped and created the whole world for man , ●d did assubiect all creatures vnto him , to vse them as ●e thought good , euen downe to the very beasts . this ●ould man haue excused , when he said , eue did cause me to doe this ; but in this he did bewray the impotencie of his iudgement , that would so facilely beleeue the counsell of a woman . yet if hee had humbled himselfe without excusing his g faults , he should not haue felt so much displeasure , as he did . god loueth not , that men should endeuour to euade by excuses . if that adam had craued pardon , god would presently haue forgiuen him : yea the very angels that fell , if they had humbled themselues , should haue tasted of his mercy . now the blessed trinity held h their counsell vpon this point concerning man. the eternall father according to true iustice would haue him punished ; but presently did the diuine word giue himselfe vp to be your pledge , saying that hee would be incarnated , and take your flesh vpon him , and would be euer readie to endure whatsoeuer the father would thinke fit to be inflicted . then presented themselues the two daughters of the eternall father , to wit , iustice and mercie , and made them readie for the encounter . i iustice as the younger daughter said , that they were to be punished for their disobedience , and that they did very well deserue it . mercie as the elder said . my father , i am thy eldest daughter , and my sister here is much younger then my selfe , it therefore standeth with reason that i be beleeued , and that for many causes . as first , to what end haue you created a creature thus beautifull ? to cast him headlong into hell ? there is a remedie to saue him . for there will come a woman called mary , that will be more humble , then eue hath beene proud after her transgression ; and will bee more replenished with simplicity , then euer eue was with curiositie . mary will be more obedient then euer eue was rebellious ; and more prompt to say , i am the handmaid of the lord , then euer eue was to take and taste the apple . from thence shall proceede that great pay-maister of debts , that shall giue satisfaction more then a hundreth fold . on the contrary part , iustice pleaded that they did well deserue sharpest castigation , who doe yet stand vpon their iustification , although they are guilty of the highest treason , in rebelling against their prince , yea such a prince as their god is . that they knew the edict of their king , yet would not obserue the same , and sinned not through ignorance , but through their too much knowledge , that brought them to their destruction . to this the a diuine word made replication . father , father , you are to pardon them , you are to pardon them , repeating the same often ( not in words but by the power of vnderstanding ) and euer saying , that hee would take vpon him your flesh for your sakes . the eternall father , according to the rigour of iustice , and as being iustly prouoked against them would not haue ●t so : but alwaies the diuine word did oppose himselfe vnto it , and said , father i will endure for their sakes a more ignominious death , then euer any creature shall be able to suffer . the eternall father hauing regard vnto the person which was to suffer , and giue plenarie satisfaction , and that by no other meanes then this could a thing of that nature be accomplished , as also knowing how much hee was to suffer ( for in god all things are present , and there is nothing past or to come ) did yeeld vnto this ouerture : yet what father would haue consented to giue vp his sonne as he did . for he fore-saw ●he ingratitude and disesteeme which you would beare vnto him , yet was he contented to agree vnto this , because his sonne alwaies said father , some or other will be conuerted . the holy ghost gaue assistance vnto the word , for he is the god of loue ; the father is the god of power and of vengeance ; the sonne , the god of wisedome , and the holy ghost the god of bountie . but the diuels themselues doe confesse that there is but one god in three persons , and haue made confession of the same at baume , the place of s. magdalens penitence , in the presence of the whole assemblie . then spake mercie and said , father , it is expedient that the voyd seates of the cursed angels that fell should be filled vp , and why was this goodly fabricke and frame of the world created , and the heauen so varied with diuersities of beauties ? was it for your selfe alone ? let them liue , let them liue , they will be repentant , and haue vertuous children , and iust abel will proceed from them . hereunto c iustice replied , that there should be a cain as wicked as the other was iust . but mercie did alwaies ingeminate , that many of them would proue good , as mary , who should make reparation of the fault committed by eue. and in truth , mary hath been more vertuous , then euer eue was wicked , and gaue more reputation vnto good , then euer eue gaue aduantage vnto sinne . the serpent held diuers discourses with eue to cause her to fall , but gabriel spake but a few words and mary presently obeyed , saying , ecce ancilla . then the word said to his father , that as the person offended was diuine , so a diuine person should giue satisfaction , since no other could make reparation of the same ; the person offended being infinite , might iustly expect satisfaction from a person infinite . that there was no creature , neither men nor angels , that could make vp this offence , which was committed by a man that at the time of his tentation was altogether innocent . and as this sinne was committed in a garden , so reparation thereof should be made in a garden , at what time he should say fiat voluntas tua , and this should be the act of his giuing himselfe vp vnto death . to conclude , this transgression came by eating of an apple , and ●hould be remitted by the fruite of life issuing from the ●arden of mary . vpon this mention of the virgin , ●errine tooke occasion to say : this was a d garden hed●ed in , where that goodly fruite of her puritie remai●ed , excellently qualified with beautie , sent , and taste : which make representation of the properties of the ●lessed trinitie . in this garden there were all sorts of goodly trees , whose roots were humilitie , whose leaues were vertuous desires , and whose fruites were good workes , that might deseruedly bee placed vpon the ta●le of the king of glorie . and vpon this table are euer ●trowed all kinds of flowers , which signifie her vertues , ●nd these she hath kept fresh by her humilitie , acknow●edging that all the good which euer she had receiued did streame from her sonne , and proceeded not from her selfe . by these meanes of humbling her selfe she conserued them , and lent also of her store vnto others . the word was content to repaire the fault of adam , and in ●egard thereof to subiect himselfe to all the torments which adam had deserued , and said , that by his obedience there would redound more benefit vnto man●ind , then euer did preiudice by adams transgression : ●nd by how much the greater the offence was , so much ●he greater would his mercie appeare : that his bountie would then shine cleerest , when these his creatures appeared most miserable , as hath been verified in peter , paul , dauid , the publican , matthaeus , and iames the hermite : as also in magdalene , pelagia , mary of aegypt , thais , and the woman of samaria . that his boun●ie would dart forth the raies thereof so effectually vpon his creatures , that many soules by their examples ●hould be conuerted . besides , the sonne made offer vn●o his father to endure all the torments that should bee put vpon him , and that he would debase himselfe euen ●o the cratch to giue satisfaction for the pride of a●am● that he would be obedient , for his rebellion , euen to the death of the crosse : that for the wantonnesse of adam , hee would vndergoe all vexations , and would fast for his gluttonie : that the offence was committed by a tree , and should bee remitted by the tree of the crosse : and that at the same houre or instant that the first man offended , the breach in mankinde should bee built vp in the second . doe but consider , that at that time when in his humanitie he suffered , the loue which he did beare to you , did cause him to crie out that hee was thirstie , that is to say , after the saluation of your soules . this is euident by the theefe , who speaking vnto him but these words , memento met , was by him refreshed , as also was longinus , and all those which at that time were conuerted . obserue further , that hee died with a great longing to haue his very tormentors to be conuerted ; and his sorrow , to leaue his enemies plunged in their obstinacie , ( as pilate , caiphas , annas ; and herod ) was more apparent and sensible , then to leaue his mother whom he so much loued , magdalene , iohn the euangelist , or martha . witnesse those words which he spake , pater ignosce illis , father pardon them , for they know not what they doe . his second griefe was to leaue his children the iewes , hardned in their wickednesse , sorrowing that they would make such bad compensation vnto him fo● all his benefits . for neuer was there naturall father that hath powred downe so many blessings vpon his children , as your god hath done vpon the people of the iewes . it was no nouell thing with them to disobe● his commandements , and mutinie against him . the● made a calfe of golde and worshipped him , and without sense or consideration of his manifold blessing they did long for the garlike , onyons , and leekes of aegypt : so gluttonous and rauenous were they . notwithstanding all this , he cried vpon the crosse , pater ignosce illis . then did verrine cause this which ensueth to be adioyned vnto that letter that the day before hee did dictate vnto the blessed virgin : i protest by the assistance of god to obserue the good instructions which were giuen vnto me vpon the vigile of s. luke , and wil reade them fiue times a day . obserue heere , that verrine said that they would proue fiue exorcismes more terrible vnto belzebub , then all those that were comprehended in bookes : and added , cursed be your exorcismes . after this , he said that magdalene was to say at least an hundred times a day , if she could , he who hath created and fashioned me , haue mercie vpon me : as one that well knew how vnworthie she was to name the name of god , and to suffer for his loue ; or that belzebub himselfe should remaine in her bodie , since that her god did patiently beare the appellations of foole , drunkard , and possessed by belzebub , and that hee wrought wonders in the name of belzebub . but the good woman in the gospel confessed that all which they obiected were lies , and that hee wrought those wonders by a peculiar puissance of his own , without borrowing the assistance of any creatures . afterward as they should haue communicated , magdalene was vpon the sudden strangely tempted by belzebub . but verrine taking vpon him as her counsellor and admonisher , did lay before her the imbecilitie of the diuell , and dismasked all his slights and subtilties . and it happened , that after magdalene had receiued the holy host in her mouth , belzebub made shew , as if he would force her to spit it out vpō the earth . in which fact , hee discouered that there was some a enormous sin in magdalene , which was familiar only vnto those that knew the inward guilt of her conscience . the same day in the euening louyse and magdalene were exorcised by father francis billet : and verrine began to speake in this manner : it is requisite first to passe the altar of thornes and kniues , before you come to the altar of crownes . i tell you that b lucia was a poore woman , and of such base condition , to outward semblance , that a man would not haue bestowed a farthing vpon her : yet being betrothed , she abandoned all for the loue of him who had redeemed her , and in regard of him vnderualued all worldly things whatsoeuer . so must all they whom he takes to wife , they must forsake father , mother , brothers and all , and onely set their affection on him who doth so wholly deserue it . hee will place them there where no person is able to sing the hymnes which they shall sing , and they shall follow the lambe wheresoeuer hee goeth , to the great vexation of the diuell and of all hell . magdalene doth not sing at all , yet is she next vnto mary : for in loue she doth surmount martha . martha is the next that singeth after the mother of god : she was hostes vnto him , and lodged him in her house , and next vnto the mother of god was the principall virgin. catherine of sienna thou bearest a part in that song , and thou barbara , and thou lucia , and thou clara. vrsula is a queene , and catherine is another , and thou c victoria hast also thy share in that melodie . it is true , i rage against those that liue chastly in their monasteries , but the companie of * vrsula makes mee starke mad , both by their christian doctrine , and by their holesome instructions : and the exceeding great labour which they take for the good of their neighbours , maketh hell it selfe to bee swallowed vp in despaire . i doe not speake this to puffe them vp , let them be as humble as they will : but the truth is , that all the diuels doe straine their vttermost subtilties to worke their finall extermination . god is desirous to haue them proued , cursed be my words , they will cost me ful deare . mary , why shouldest thou so affectionatly loue them ? wherein haue they been seruiceable vnto thee ? wee haue sisted them all by temptation , to breede in them a longing to leaue their vocation . wee suggested that their order of religion was meere brocage , and their vocation vnapproueable . this wee said to discourage them from that course , and distilled diuers other temptations into them against their superiour , but principally against cassandra their superiour at aix . wee haue filled them with grudging and murmuring against their superiours , perswading them not to obey or beleeue them , and haue baited both men and women with our temptations : the men gaue best heede vnto vs as those that were the prouder . we also hatched a conspiracie against romillon , and the order of the doctrine , that they might be forsaken of euery one . whilest the diuell was thus discoursing , there came to s. baume sister catherine of isle , with another of the same companie . whereupon d one that was present said vnto the dominican father , whether hee thought the diuell could presage of their arriuall : who being asked thereof , without seeing or hearing of her , answered it was she . then being demanded , whether there came but one or no , he answered , there is none but catherine of france : which was not true : and when one of the assemblie did reproach his ignorance , verrine said , doe you wonder at that , this is not the first lie that i haue told . then the dominican father softly rounded father romillon in the eare ▪ and said , it is no wonder though he intermingle something of his owne , when men out of meere curiositie doe aske him questions . scarce had the father finished these words when e verrine said , it is true , i am not bound in that case to speake the truth , for i neuer doe it but by constraint , or for some sinister and malicious purpose . about the same time , the diuell verrine was obserued against his customarie manner to be very still and silent , and being demanded why he thus held his peace , he answered , because some think that the things which i doe vtter are not worthie to be written . and indeede some were of opinion , that they ought not to giue heed to these discourses , but onely to the deliuerance of these poore creatures : at the least , that it was not necessarie to booke-downe what he spake . yea , some conceiued tha● it was no diuell that spake in louyse , but as soone a● they reuoked that their opinion , verrine then began to discourse as he was accustomed . the acts of the . day of december . vpon that day father francis billet priest of the christian doctrine saying masse , at the eleuation of the blessed sacrament , verrine began hideously to yell , as if hee had been mad and desperate , saying , tha● he adored the god of the christians , and confessed him to be his creator and iudge . hee further said , that hee was in the chalice blood and bones , clothed with hi● humanitie and diuinitie , as when hee was crucified o● the tree of the crosse : and was there as great and as ful● of dimensions as when hee was vpon the same tree : ye● was his bodie couered vnder a morsell of bread , and hi● blood vnder a little wine really and substantially . he● made also repetition of the same at the masse , which was said by frier francis domptius of the reformed order of s. dominicke . verrine also added , i said in m● rage , that thou wert of the reformed order : cursed b● the inspiration of michaelis who began this reformation , which will be an occasion to correct the disorder of many monasteries as well of men at of women . thi● is it that maketh vs to despaire . i say besides , that som● will giue out , that romillon hath taught louyse , &c. al● this hee repeated againe at the eleuation of the blessed sacrament , father iames de rets priest of the doctrine saying masse . the same day in the morning was sister louyse an● sister magdalene exorcised by the dominican father● and there happened a long dispute betweene god of the one part , and the diuell of the other , whether god ●ught to make the companies of s. vrsula and of the ●octrine , as also the sister louyse his instruments to ●ut that in execution , which he intended to accomplish . ●ow because i had no leisure to write it downe , ver●ine did afterwards will me to write that which then ●ad bin disputed , but first would haue me to command ●im to doe this by vertue and power of the exorcismes , ●s they alwaies vse to doe . as soone as i had comman●ed him , he began to speake in this manner : i haue spo●en formerly ( meaning in his discourse the day past ) in ●he honour of martha and of the angels . this i did ●pon good reason , f for virgins are the sisters of an●els , and shall be exalted , because mary would haue it ●o : yet alwaies without any preiudice to magdalene , ●or in paradise there is no ambition . i also said , that the sonne did much esteeme of mag●alene , by reason of her affection ; and the mother of god did exceedingly loue martha in that she vowed ●irginitie ( which she did in imitation of the mother of god ) she also loued martha , because she was the ho●esse of her sonne . i said , that yesterday i had spoken of lucia and of ●irginitie , and that virgins were sisters vnto the an●els , and that they did sing a new hymne , which none ●ould sing but themselues . i also said , that married women might bee happie ●nough , and go to heauen , but that virgins did attaine ●nto it with more facilitie then they . g besides , i entred into disputation with god , say●ng : why hast thou instituted the sacrament of mari●ge , if thy intendment were not that all should be mar●ied ? his replie was , that they who were vnmaried were all espoused vnto him . to which i reioyned , that ●uch pismires as they , could not deserue so great a king ●or their husband . god answered me , that they had forsaken all for his ●oue , and that for a lumpe of earth ( thereby meaning man ) they did bequeath and betroth themselues to him . and in liew of those momentarie blessings and riches , which for his sake they had abandoned , he would open vnto them the treasures of paradise : and for a little pleasure which passeth away as the winde , hee would glut them with the delights of paradise which endure for euer . furthermore , i did obiect that hee did prepare crownes for them as if they were queenes , and had well deserued it : but , said i , they haue merited nothing . he answered me that they were true queenes . i replied , that they were chamber-maides , and that i should not haue wondered at vrsula which was a queene , at margaret the queene of hungary , at catherine of alexandria , at gertrude , at margaret the martyr , who haue performed many memorable exploites , for the loue of him and of many others . he answered mee , that his custome was that from basenesse and from things of the meanest condition , hee vsed to worke matters of great moment for his glorie , and for the conuersion of soules . to this i replied , that i should not haue wondred if in a matter of this nature hee had made election of some great philosopher or doctor , or of some great queene , or of some magnificent empresse and princesse : but i was confounded with wonder when i perceiued he would make choice of personages of so high a qualitie , from such pismires as was louyse . he answered me , that he did not this for her , as if she had deserued it , but had done it for his glorie , and for the conuersion of soules . h then ( said i ) cursed be that desire which swaied in her ( speaking of louyse ) and made her readie to endur● hell it selfe ( if it had been expedient ) for the glorie of god and saluation of soules . and heere i began tohowle as one surcharged with despaire and madnesse , and more fearefully indeede then i can expresse it , saying , that she was a huguenot , and that her father and mother died huguenots , and that she was baptized in the i kitchen of monsieur de mailhians at s. rhemy , and that ioseph dessade of beaucamp , brother of michael dessade of lagoy was godfather to louyse , and louyse of pourcelet daughter of monsieur de mailhians was her godmother , in whose house she was baptized by a minister . then god told me that many soules had been conuerted to him by catherine of sienna , & that humiliation is to goe before , that exaltation may follow after : and that the calling of this wretch ( meaning her that had the diuels in her bodie , to wit , louyse de cappeau ) had been debased and exposed to derision , as also dishonoured and disrespected by the diuels , who would haue waded further into these aduantages , if they might be suffered . many incongruities are committed in the iudgements , which men and women make vpon the euent of things ; but this calling should by the same meanes purchase much glorie and reputation , through which formerly it was depressed : and that god should bee magnified euen by those who did offend herein , when they should once comprehend all the circumstan●es of this businesse . and this is it where withall the diuels are so enraged . then cried lucifer , come and ●elpe vs , belzebub , leuiathan , balberith , asmodeus , astaroth , carreau , and let all hell come , for we are at our wits ends , and can make no longer resistance . i also added , that we were now all desperate , that hell it selfe ●ad entertained a dreadfull combination and conspira●ie , and that wee were all vnloosed to ruine and fling ●eadlong into perdition the whole order of the do●trine , and the whole k companie of vrsula : and that we had inuironed them with all sorts of temptations as well men as women of both companies , from the least and youngest vnto the greatest of them : and that wee ●ad giuen impeachment vnto others to be of that com●anie , and suggested vnto them , that they might doe well to encloyster themselues in monasteries , where ●hey might abide in the house of god their father , and might doe much good , as frequenting hospitals and churches . moreouer , that by bringing of the companie of the doctrine vnto ruine , we should easilie roote out the other companie , to wit of s. vrsula , because these are guided by them . for the priests of the doctrine are founded and established expressely to guide and gouerne them , and were particularly reformed for that purpose . as also because the two companies had a reference the one to the other , and were to be fellow labourers for gods glory , and the saluation of their neighbours , and were to march hand in hand , that is , where there was a house appointed for the sisters , there was also to be a house for these fathers . then verrin began to crie as if he had been mad , that there l were sixe sisters 〈◊〉 s. vrsula bewitched or possessed , to wit , magdalen● catherine of isle , margaret burles , martha of gazier and that vnhappie louyse : for anne of bonieux said , he is full of sorrow . the diuell ( said he ) is not in the bodi● when he ●will , but when it conduceth with the glori● of god. there be that demand the same with much instance and sollicitation , but that which others doe so vrgently demaund , and for the most part are denied hath been graunted vnto this vnluckie woman . i further say , that i would rather chuse to be in the bodie of a dogge or of a hogge , then to be where i am and i haue petitioned lucifer , that he would take m● off from this bodie , because there is nothing here to b● gotten ; and i cursed belzebub that he would not com● and take me from hence , and that i would rather sa● vpon a supper in hell , then tast that dinner which i ha● at s. baume . he further said that a certaine disputatio● betwixt god and him was acted in s. baume at the fee● of s. magdalen as here ensueth . i said to god he might doe well to discouer by visio● to this vnhappie woman what he intended , he answered me that visions were too dangerous , and that he would cause her to vnderstand his pleasure when and how he ●leased , and that shee should doe well to humble her ●elfe ! i said vnto him that it was the diuell that made ●er speake , but god replied vpon mee that it was not ●rue , and that all came from him , and to vnderstand this said he ) there needs no m other argument thē this , that ●er soule is in repose , and that she is full of gladnes , and ●he diuell doth not possesse-those soules that are peaceable and chierefull . also god the more to trie her , told ●er that shee was to humble her selfe euen to the pro●oundest gulfe hell , and that she should recken of her selfe no more , then if she were a handfull of dust , or of durt , or as the leafe of a tree that falleth to the ground : ●nd further that she should conceiue her selfe to be vnworthie to tread on the face of the earth . then said the diuell , this will swell her with pride ; but god made ●nswere , that his grace should suffice to preserue her vn●ainted by vaine-glorie , and that she should make recognition that all was deriued from him ; and that of her selfe shee was nothing , but was confident that hee would giue her his grace , to acknowledge this nothing . then i added , that the date of miracles was now ●xpired . and his reply was , that hee was still ●he same god , who wrought them in times past , and that hee was both as powerfull and willing , as hee was in those ●aies . the diuell answered ; that she was not indowed with ●hose vertues , as were those in whose time such miracles were done . what ? shee is no saint , shee is a pis●mire . then god commanded me to be gone , and holde my ●eace , and so i was inforced to withdraw my selfe , and ●o suffer louyse to finish her deuotions . all this was ●one in the presence of her creator , and of the blessed ●acrament , that was there , and of her superior , iohn bap●ista romillon , and of catherine of isle . to conclude , ●he diuell was so impatient of this discourse , that hee ●egan to roare , as vnable to indure such talke any longer : and cried thrice , that hee had lost all hope both o● god , and that vnhappie woman . this dispute internally and externally indured little lesse then an howre and a quarter , in saint baume : an● much of this disputation was repeated at the time o● masse the same day in the mornings discourse . then was louyse commanded to tell her superiou● and all those that had charge of her soule , as also to him that did exorcise her , and to all those to whose benefi● it might any way appertaine , all her temptations and internall conferences , for feare least she should be deceiued by the diuell . in conclusion , they recalled to her remembrance those fiue points which that last sonday they recommended vnto her : to wit , a good intention , a pure affection , puritie of conscience ( which i● one of those points ) humilitie which is another , obedience , and resignation of the world which is another this done , verrine spake and said , i haue formerly said that some priests goe to the church as if they were to goe to a stable without any preparation , or premeditation of that which they haue to doe . i haue also said that the sonne of god did yeeld more n obedience to you then you to god , and that as soone as a priest doth speake , god presently descendeth vpon the altar . ● haue also said , that the priest was equall in honour vnto the mother of god , yet did not his mother dare to touch him but with feare and reuerence , no not she● which had carried him in her wombe nine moneths . i said , that if they were to behold him they would drawe backe and be dazeled with his exceeding brightnes , or at least would prepare themselues better the● they doe . then louyse said , that it was reuealed to si●ster louyse in saint baume in that disputation , how the magician should bee conuerted by the prayers of ou● lady , if hee hardened not himselfe against them , and how god had inwardly commanded sister louyse to pray for him . after this , there was a letter directed to bee sent to ●e sisters that were the co-adiutors in the house of vrsula at aix as here ensueth . most deere , best loued and euer honoured sisters , i vnworthie to call ●u my sisters doe beseech you to pray vnto your re●emer to take mercie vpon me desolate and distressed ●etch , vnworthie to call vpon the name of god. i doe ●aue pardon of you as oft as i haue grieued , prouoked , ●d debased you , and that many times vpon no ground . your most humble obedient and indeede vnwor●y to name you , the seruant and slaue of catherine , ●pirite , magdalene honorate , and of all those whom ●od hath created and formed ( god be mercifull vnto ●em all ) louyse cappeau . while the said letter was di●ated , the diuell began to say , ha god , thou goest a●ut to humble one , and i will cause foure other to fall ● infusing into them vaine glorie . then he said , god ●swereth me that he would humble them by those fiue ●ints aboue mentioned to louyse , which shee should ●ake familiar vnto them , and should not faile to per●rme it . the same day in the euening the two that were pos●sed were exorcised by father francis billet : when ●rrine began to speake of hell and of sundry other ●iects saying , catherine humble thy selfe , and remember what i said vnto thee in the morning , that the ser●nts of god were to humble themselues and to endure ●tiently , to be scorned and troden vnder foote . men ●e so vngratefull , that they serue god with lesse re●ect and veneration then they beare vnto their grooms ●lackies . also , men doe so little regard his commanments as if a groome had made them : yet notwith●nding he who gaue them vnto moses hath recom●nded them vnto you . there be ten commandements , and yet they are but ●o . when men preach vnto men of hell and paradise , there is no more heede giuen vnto it , then if they preached of some rocke of stone . s. francis o preached to stones , and anthony of padua to fishes . it is strange , the very , beasts did bow downe their heads , thereby making recognition after their mariner of the benefits they had receiued , and therefore shall rise vp against men at the day of iudgement . in hell we make wondrous much of men in requitall of their obedience which they carried towards vs. we say vnto them , p damned and ingratefull as you are , you would not serue and acknowledge your god , and then we lay on loade as it , were with barres of iron , and doe intollerably torment them . there are no gates for men to get out of hell , but the gates to enter in are very large and spacious . the repast and fare which they haue in hell are serpents , toads , scorpions , and whatsoeuer else is filthie and abhorred : the drinke is brimstone , wormewood , rhew , and all bitter and distastfull liquours . wee put them in a seate of flames and fire which doth grieuously scorch them , and doe oft remember them of paradise , thereby to augment their torments . vpon the earth they eare white bread , but here they must gnaw vpon crusts , and that without their teeth . in stead of perfumes wee stuffe their nostrels with stinkes and loathsome fauours , and in stead of delightsome songs wee fill their eares with derisions , blasphemies , and cursings , saying , cursed be the god that hath created thee , cursed be the father and mother that haue begotten thee , cursed bee the ayre that thou diddest breathe , cursed bee the foure elements , cursed bee the creatures that haue any way obeyed thee . and to adde vnto their torments , we set before them heauen , together with the glorie and those pleasures which they haue lost , because they haue transgressed through malice , not through ignorance , and remained obstinate in the same . he that would dine at ease in this world must sup in hell. we also prouide milke for them , in comparison of which the haile of laurent is a heape of roses . all miserie is contained in hell , as in paradise all happinesse doth abound . the damned soules are more horredly deformed then the diuels themselues , and eternally , eternally , eternally , eternally , eternally shall they blaspheme the name of god. and wee haue permission to inflict vpon them most sharpe and exquisite torments , for their vncleane and bestiall speeches . and as the hangman doth his office when hee tortureth a malefactor that is condemned by the iudge , so the diuels are not nice to performe their charge they haue to torment soules . the torments of hell are torments indeed , and the greatest tortures of the world which are inflicted vpon malefactors , compared with these , are but as flowers and roses . they shall bee damned euerlastingly , euerlastingly , euerlastingly , without hope of intermission or end , euerlastingly , euerlastingly . the diuels shall binde you hand and foote , and , being thus manicled , they shall throw you into a boyling chauldron : and after you haue been burned in these flames , you shall be engulfed in a sea of ice . none can resist the almightie when hee hath a purpose to doe a thing . god hath giuen you a soule , and appoynted her to be the mistresse : it standeth with good reason that the mistrisse should beare sway , and not the chamber-maide . god hath giuen your three faculties or powers : giue him the keyes thereof , and suffer him to haue the gouernment of them . locke fast your gate , that is to say , your will , against all manner of vice : shut vp your windowes , to wit , the fiue externall senses , that theeues steale not in and make a cheate vpon your soules . then verrine said , i had rather an hundred thousand times sup in hell , then haue giuen you such a supper , as by this discourse i haue done , and withall swore , that hee had vttered all , which is aboue mentioned , for the glorie of god , that all proceeded from god , and that the diuel was forced thereunto as a slaue or a captiue in the galleys . then he said to those that were there present : this baume , this rocke , these leaues will rise vp against you at the day of iudgement , if you make not your aduantage of these things . your god loueth you so well , that if it were behoofull for you , hee would at this very instant returne to mount caluary . the same day , this dialogue chanced to be betweene verrine and belzebub . verrine said , you that heare masse doe say , i beleeue that my god is there in blood and bones , and that in the chalice , both his flesh and bones , his humanitie and diuinitie are present . but you must conceiue , that you are there as poore malefactors before your iudge : pray therefore vnto your iudge and he will heare you , for hee giueth grace vnto the humble , and casteth downe the proud of heart . oh how narrow is the gate of paradise , and how low you are to stoope to enter into it . then q belzebub said : ha god , thou art too plenteous in thy pitie to sinners : the diuell is enforced to acknowledge it . i am not at this time possessed with the scheduls , lewis hath them in his custodie : to the confusion of diuels is this great mercie shewed towards sinners . christ iesus is euer shewing his wounds to his father hee doth alwaies renue and make them fresh , and doth still represent them vnto him . all hell is confounded : misericordia dei plena est terra . o mercie , thou art too too exceedingly great ! you haue no more to doe but only to crie peccaui , and presently all is pardoned : a mercy indeede too spatious . let a man renounce god , his passion , and all the merites of the same , and let him onely say miserere mei , and presently all is pardoned : confusion vnto vs , confundatur superbia diabolorum . lord , thou diddest cast forth the angels which would haue bandied themselues against thee , and diddest crush in pieces all their forces : yet let a sinner cast himselfe headlong into hell , and renounce thy precious blood and wounds , yet wilt thou euer mediate for them to thy father , and wilt receiue them into grace if they bring with them a pure desire to returne backe to god for thy sake : a mercy too large for sinners , and damnation too great for the diuell . cursed be the wound that cost me so deere , because in it all sinnes are swallowed vp : cursed be long in us that made that wound . o god most bountifull vnto sinners : o vertuous and most mercifull mary . the diuell is their god , and yet o mary thou art alwaies falling at the feete of thy sonne ; thou art euer interceding for them : thou art alwaies saying , to day and to morrow , and doest euer prolong and driue things off . in saying this hee desired against his ordinary manner to haue an oath ministred vnto him : and for further confirmation of the truth , he said that one of magdalens r gloues should fall to the ground , and that hee would stretch himselfe flat vpon the earth . then said verrine to him , humble thy selfe belzebub . what is now become of thy strength ? belzebub said , confundatur su●erbia diaboli : i am now constrained to humble my selfe . then verrine said : all you that are here , come and tread vpon him , speaking this to the assembly . then belzebub began to cry : what , vnder the feete of men ? doe men resist god , and am not i able to doe the same ? verrine said , god is so mercifull , that he will fill vp the empty seates in heauen , and will pardon men ●heir offences . then did belzebub inferre , o what a iudgement is heere against those which will not turne and be conuerted . next after lucifer , i am the proudest , yet learne from hence to humble your selues . for one offence am i damned for euer , for euer , for euer . and that iustly said verrine ; we are damned because wee had more illumination then was giuen vnto men . o , o , o , mercy ( said belzebub ) how great art thou for the sinner , o iustice , how seuere art thou against vs ? occasions of doing good are neuer wanting vnto the sinner : he hath the benefit of preachers , of confessours , and of miracles , & yet remaineth obstinate in his sinne , and still god is so fauourable in his behalfe , that he will at the last cast make vse of diuels for his conuersion , verrine replied , superbos humiliat , he is more powerfull to attract sinners vnto goodnesse , then are the diuels in their malice to allure them vnto ill . further hee said , i feare not belzebub , nor lucifer , nor all hell besides . i am not to bee punished for this . god hath commanded me , and yet there be some found that will not beleeue this . neuer busie your selues further about repentance , for the day of s iudgement doth approach , and 〈◊〉 very stones shall rise vp , and the leaues shall bandy themselues against those that shall dwell still in their obstinacie : i warne you all of this both young and olde , for death is a thiefe that spareth none , but sweepeth all away rich and poore , great and small and as the hooke moweth downe the hay , so death with his sithe cutteth downe all . t then said belzebub , it is no longing of ours to deliuer the truth . whereupon verrine tooke occasion to say ; magdalene , this he vttereth in confirmation of the letter directed to the blessed mother of god , and pronounced by verrine in the mouth of louyse ; reade i● often , and keepe it as thou wouldest doe relickes . then said belzebub : i sweare that i haue reasoned of the mercy of god , to confound all diuels , magicians , and witches , that are in the world , and all them that do● practise or trade with magicke . at this verrine said , through maine compulsion art thou drawne to sweare , and although thou bee my prince , yet at this present thou art but as a fly. where are thy braues and forces now ? thou that but a while since diddest out-face heauen and earth , doest now humble thy selfe vnder the feete of frauncis . then verrine setting his foote vpon belzebub , said , i am thy vassall . thou wouldest haue pluckt god from his throne . consider you that are here , whither monsieur de guyse your gouernour would euer haue endured , that a lackey should braue him thus , as i doe now my prince . and turning to magdalene he said : endure patiently magdalene , for the remission of thy sinnes , and thinke thy selfe euen vnworthie to humble thy selfe ; resist thou belzebub , for thou seest how i braue him , and yet there are heere fiue princes in this body . the diuels would haue laid diuers foule aspersions and disgraces vpon the companies of the doctrine and of saint vrsula , but god is pleased to exalt them as it were by pismires and leaues of trees . labour therefore for the glory of god. then hee swore that whatsoeuer had beene by him deliuered , of hell , and of the mercie of god , and of those that were obstinate , was all true : by the obstinate , he tacitly meant those that were negligent in their deuotions to saint u martha , and lazarus . afterwards the priest saying fecit potentiam , verrine thus discoursed . all things are the workes of the hands of the almighty . it is strange , that they say euerie where , there is nothing that withstandeth god or the church . i say that many christians are gods friends at his table , but fewe followed him to mount caluary ; your redeemer was forced to bee there almost alone . some will be contented to be present at a masse , and then desire that within halfe a quarter of an houre it should all be ended . try your selues , and bee regardfull of your soules , for you haue but one , and let that be surrendred vp to him that gaue it . wee could be contented , that there were none but rockes and trees to heare vs. this is it that pusheth vs on to despaire , that neuer any preacher did deliuer so much , and that this fact of ours will bee diuulged all abroad . then he spake to the sister catherine , and said : catherine thou art entangled with many encumbrances , thou must suffer thy selfe to be instructed , and to say , gods will be done . cursed be that word that hath cost me so deere , whereby the diuell doth lesson others against the diuell . catherine suffer it to bee done , for thou art yet vnexperienced . then verrine spake to the diuels that were in the body of sister catherine , saying , speake accursed spirits , come into the field . belzebub also said : there is no meanes to hide thy selfe , thy prince is humbled , therefore take not thou in scorne to humble thy selfe . let vs goe and disclose our selues . obedi deo , & mariae virgini , mariae magdalenae : obedi maledicte , maledictio dei omnipotentis sit super te superbe . obedi deo , confundatur superbia . i command thee by almighty god , tell mee thy name , x i command thee by the virgine mary , by saint vrsula cum socijs , confundatur superbia . wilt thou yet make head against thy captaine ? i wil make thee speak , and fall vnder my feete , for since that i haue humbled my selfe , i will haue thee humbled also . surge , augeo tibi poenas , thou art but a proud spirit . i regard not whither thou speakest or no , for i will tell , that thou art a spirit called sabathon . and speaking to the exorcist , he said , encrease his paines , seeing he will not tell his name . verrine said , we are of the ranke of thrones , and doe yet yeeld our obedience , but here the men would be better then their masters . that time is not yet come . physitians are contented to giue physicke , and wee must giue both physicke and restoratiues . you that are heere present will testifie and say , that you haue seene three women possessed for the glory of god , and for the estimation of the two companies of saint vrsula and of the doctrine , and that the diuell neuer met with such an affront and encounter : for all hell is amazed at it . cursed be the charme , cursed be hee that aduised to giue it . o what a great reparation will this make in the breach that was caused by sinne . louyse , thou art but a poore wench and of base condition : yet could we wish thou hadst been a queene , a saint , or skilled in philosophie . thou doest but lend thy tongue in the vtterance of these things , and hast now deliuered twelue seuerall discourses , by the which thou art much confirmed ; be content with this : you haue seene the beginning , the progresse and issue of this matter . y o michaelis , thou art now preaching , and hast said many things and that truly , but hast gained verie little by the same . louyse neuer studied , and yet hath in a summarie comprehended all manner of perfection . then he said , that vpon a tuesday was the birth-day of louyse being the feast of anthony of padua , and vpon that day he entred into the order of saint vrsula : vpon a tuesday was the day of saint maximin , where we were discouered ; and vpon that day wee departed from aix to come hither . vpon a tuesday louyse made her generall confession , and was borne about midnight on a tuesday , the same houre that your lord was born , being the thirteene of iune ; and it is about thirtie yeeres agoe since she was borne . the same day belzebub and verrine began to curse in the chamber where they were saying , cursed be him who first began to write these euents : cursed bee the printer that shall put them foorth : cursed be the doctors that shall examine them : and cursed be those that shall compile the contents hereof in a volume : cursed be the pope that shall giue his approbation thereunto : cursed be the cardinals arch-bishops and bishops that shall giue any passage or assistance vnto the same . for since the beginning of the world vntil the day of iudgement there neuer hapned , nor euer shall happen an accident of a semblable nature . the acts of the . of december . vpon which day in the morning louyse and magdalene were exorcised by the dominican father . and at the beginning of the exorcismes verrine tooke occasion to speake of saints in this manner . gods pleasure is that i speake of the saints which are in paradise , my mortall enemies . i would haue here resisted god and the blessed trinitie , but they doe constraine me to speake . belzebub , thou art but as a pismire in comparison of god. how strange a thing it is that deuils must bee faine to discourse of the glory of saints whose mortall enemies they are , and would , if it lay in their power , pluck them from thence , and carry them headlong to hell . frauncis is in heauen : and lucifer lost his splendor by his excessiue pride , to the attainement of which frauncis hath aspired by his humilitie . if a z michaelis , a father lawrence , or some great learned personage should preach this , i would not be abashed at it , but that a deuill should speake it by the mouth of a pismire , there lyeth the wonder . but the god of the christians wil haue it so , and he which lyeth in the blessed sacrament at s. baume commandeth it . mortifications are by them that are vnacquainted with their vertues accounted yrksome . iohn baptist with all his repentance was contemned , but is now high in glory in paradise , he is sanctified , and is one of the great familiars and friends of god : who to shew to sinners the way vnto repentance , tooke vpon him repentance when he had not sinned . a wee are therefore to passe through mortification if we would attaine vnto the place of blisse and glory . is it not strange that the deuils should teach men mortification and aduise them thereunto ? ioannes euangelista was the great friend of god , and maryes gardian for her chastitie . stephanus , cursed may'st thou be , i must trumpet foorth thy charity in praying for those that stoned thee . o pernardus , thou art maries darling , and thou dominicke , & thou stanislaus also , though few take notice of thee . p●ulus , thou wert a sinner and persecutor of the christians , but afterwards diddest become a great preacher of vertues . anthonius of padua , through thy humilitie , and for thy other vertues thou art now in paradise . by thy obedience , o abraham , thou art the father of beleeuers : dauid is the glasse of repentance wherein sinners may behold themselues , and how they are to returne vnto their god. tu petrus , thou hast denied thy maister . accursed peter , thou hast cost me deere : o peter , by thy example those that haue denied god will learne to be conuerted . william the hermite was a great sinner , yet by his repentance he found mercie . some go to heauen through repentance , others through innocence . mary is in paradise for her innocence , magdalene for her repentance . lewes king of fraunce is the patron of kings . it is the good pleasure of god , that men of all conditions should be saued . hee hath made election of emperours , and also of the basest sort of people , of shooe-makers , and of husband-men . crispinian was a cobler : athanasius a labouring-man , yet was hee at length chosen to be a bishop . there are of all sorts in heauen ( to our confusion be it spoken ) to the end that none might haue any pretension for excuse . god placeth those in paradise which loue his commandements and keepe them , and doe not quench in themselues his good inspirations . hee sets them at his table : he causeth them to eate of his bread , and drinke of his wine : he doth not as the men of this world doe , vse their seruants as if they were slaues ; nay , there bee diuers that doe a great deale worse , who cherish and make much of their dogges , but doe euill entreate their seruants . then he said that hee should not be abashed if god would elect princes and not men of base condition : yea , we could be contented to haue patience that he should chuse men ; but that women should bee gadding to paradise , that is it that maddeth vs. b cunigonda was an empresse , and is in paradise , so is catherine of alexandria , and eleuen thousand virgines went in one day to paradise , besides men which are not numbred . c margaret of hungary was a queene , shee entred into a monastery , and became so humble that shee would not be called the daughter of a king but of a citizen . cursed be her humility for which we haue payd so deere . to this belzebub replied , amen . then verrine continuing on his discourse , said : barbara was beheaded by her owne father , and presently the diuell slew him vpon the place . the earth and paradise are two countries very distinct and different , heere those that are most rich goe formost , in paradise those that are most good , most humble , and most obedient . d marie was a poore chamber-maid , and the chamber-maid of a paynim , yet is shee now espoused vnto the king of glory , and as great as cunigunda . margaret of scotland was a married woman , and yet shee went to heauen . codelana also was a married woman , whose husband strangled her , and afterwards caused her to be throwne into a pit . elizabeth was the queene dowager of hungary , and in her great humility betooke her selfe to be the mistresse of an hospitall . notwithstanding we could let passe all this with patience , but wee cannot chuse but bee enraged at those that haue committed folly and were great sinners , as were pelagia , thais , and magdalene : which we speake without any preiudice to them or their glorie , it doth rather conduce with the glorie of god and his bounteousnesse , that he would vouchsafe to take them into blisse , who did a thousand times deserue hell. they that will not beleeue what is here spoken , will say that these two here be women , and haue had their lesson giuen vnto them : by which meanes these discourses will not proue vse-full vnto them , which doth put vs in great comfort . a preacher is often wearied in preaching of one sermon , and i haue already made fifteene discourses by the mouth of this woman here ( meaning louyse ) and haue sometimes made two or three in a day of greater extent and length , then preachers in their aduents . cursed be thy force , and cursed be him that hath bestowed it vpon thee . belzebub at this discourse cried out . o power ! then verrine said , it is the force which god giueth her . how strange is it that diuels should preach the commandements of god and his counsels , and should teach the religious , clergie men , priests , and seculars , and all sorts of people ? i tell you , here are viands for all people to eate ; eate he that will. there are not a few of vs who are not well pleased with the sauce , but would rather chuse the sauce of hell. you shall finde notaries that for a matter of fiue sous will register the acts false , and breake their oathes . the diuels are more faithfull vnto their maister then you men are . when the diuels haue once sworne according to the purpose of god and his church , being thus adiured vnto the truth they want ability to lye . men haue their free-will , if they doe ill , they doe goe forth-with to hell ; if good , they are straight admitted into heauen . but the diuell is meerely constrained to speake the truth when god would haue it so : they haue no free-will to doe that which is good , but are enforced , accursed fiends as they are , to deliuer a truth . otherwise to what purpose scrueth the authority of the church , if oathes haue no tye or power ? or to what end are these bookes of exorcisines published ? for they that denie this , must denie the authoritie of the church , and those that haue composed and allowed the said bookes . they must further say , that there was neuer any dispossessed after the taking of an oath . but they plunge into a gulfe , from whence they can neuer issue out , and either they must make search and inquisition , after the curious persons that are in hell , to make explanation of their curiosities , or after the saints in heauen , to cause them to say , that all their writings are nothing worth : and so by a consequence they wil come to deny the church , and so stand defiled with the infectious opinions of the caluinists . how wonderfull is this ? that diuels should preach of good intention , pure affection , puritie of conscience , simplicitie , humilitie , and resignation of the world , and teach men not to reserue the least loue of themselues : as also to shew the meanes toward the attainment of paradise , and to discourse of chastitie and pouertie ? the diuels will be a meanes of the reformation of many monasteries , the diuels will yeeld more furtherance hereunto , then their bishops , abbots , or prelates are able ; to their great griefe doe they reueale it : this must be the meanes of that reformation . then he tooke an oth after this forme : i doe here sweare by that god , whom you worship , and who is your creator and redeemer , that whatsoeuer i haue here spoken is true , and that all is done for his glorie , the saluation of soules , and instruction of the clergie , and laytie , and all sorts of people ; for the good and the bad , and for the reformation of many monasteries as well of men as of women ; all which is most true . i sweare this according to the intention of god and his church , which i neuer did before , and this oth i haue taken vpon the blessed sacrament , and without being spoken vnto by you ; and haue sworne this with all the solemnities that are required to a true oth , according to the intention of god and his spouse the church , that whatsoeuer i haue deliuered was for his glorie , as also for the conue●sion of soules , and the extirpation of heresies , and magicke : all which is true , and nothing is heere vttered against the glorie of god , or against his church ; and i haue said , that it shall haue approbation from the church , and that i neuer tooke such a kind of oth before . and when i was to take this oth , i said , i doe sweare by the liuing god , which is the greatest oth that may be taken . after this he said : those that are so preiudicate as to say , these things are false and very vnsutable to truth , shall doe a wrong to god. they affirme that god is omnipotent , and yet in effect denie his omnipotencie ; and perhaps 〈◊〉 that god is lesse a puissant then the diuell . and in regard these euents runue in a course beyond ordinarie , there are many that will rather denie gods power , then confesse that this is true . the diuell by the first article of their creed , credo patre●s omnipotentem , doth proue , that they are to beleeue that god is omnipotent : and if it be so , he might then haue done all this by a pismire , yea and greater things then these ; for hee can ( if the concurrence of his will and power should resolue thereon ) create a hundred thousand worlds out of nothing . after this , louyse retired her selfe into her chamber , as being all in a sweate , through her exceeding toyle and the vehement action of the diuell . presently did belzebub prince of the diuels in the bodie of magdalene , begin to contest against the mercie of god , in manner as followeth . b o mercie too great ! o god , canst thou not be contented to take from vs sinners , but must thy mercie also extend to those , who haue giuen and made ouer vnto vs bodie and soule , and whatsoeuer else they did or could possesse ? and this they gaue vs in writing , and in schedules signed with their blood , yet for all this doest thou take them from vs ? it is c strange , that thou takest them from vs in such a manner , when they haue made renunciation of thee , thy father , and the holy ghost , together with all his goodnesse , loue , and mercie , that they might bee made vncapable of the same , and bee damned for euermore . they haue renounced thy mother , and all her prayers that she might make for them , with her wombe and breasts , that they might neuer proue compassionate in their behalfe ; her remembrance that she might neuer be mindfull of them ; her will , that she might neuer pray vnto her sonne for their conuersion ; her vnderstanding , that she might neuer think vpon them , but might abandon and giue them vp into the hands of the diuels : all angels , and all saints , and all 〈◊〉 benefits which god had euer bestowed vpon them , or was to bestow vpon them hereafter : all inspirations that might be infused into them to draw them vnto him . they haue cursed all that euer god created for the good of man : all the prayers that angels , saints , and men might make in their behalfe , to the end they might be without all possibilitie of returning to god , saying , they had nought to doe with him , his blessings , fauours or paradise . they haue renounced his passion and blood , with all the merits thereof , that they might haue no power or efficacie vpon their soules , but might lay a pressure vpon them of greater obstinacie . they haue inuocated vpon themselues the wrath of almightie god , of his all-knowing sonne , of the euer-bounteous holy spirit , as also the indignation of the mother of god , of all angels , and of all saints : saying , the blood of the sonne of god fall vpon vs bodie and soule eternally . yet for all this doest thou take them from vs. and notwithstanding that in despite of thee , and all that thou hast done for them , they are desirous to be ours , yet doest thou take them frō vs. they haue taken the diuell and the magician for their god , creator , and redeemer , sauiour , and sanctifier , and will not haue any reference or dependance vpon god , but from the diuell and from the magician , and doe worship , magnifie , and praise as well the diuell as the magician , as if they were gods. they haue renounced god who hath created all : they haue blasphemed him , making retractation of all the good that euer they did for gods sake , and attribute all their subsequent actions to the diuell and the magician : yet for all this art thou so good that thou wouldest bereaue vs of them , and hast thy armes alwaies open to receiue them . they were bequeathed and consecrated to thee , and notwithstanding this , they haue by a sure earnest contracted mariage with the diuel and the magician : for greater confirmation whereof , they did not sticke to signe it with their owne blood : witnessing , that they had now nothing to doe with god , but were affianced wholly vnto the diuell . this mariage was authentically solemnized in the presence of the blessed sacrament , and written by the priest that was the magician : yet for all this , thou art still so good that thou wouldest bereaue vs of them . i said to mary , what hast thou to doe with them to present them to thy sonne , for they haue prostituted themselues to all kinde of voluptuousnesse , as well of men as of diuels and beasts . what hast thou then to do to present such to thy sonne , who is puritie it selfe ? they renounce their good angels , lest they might infuse some inspiration into them to returne vnto thee . and in counterchange they take the diuell for their gard-angell to direct them in whatsoeuer they doe : yet art thou so good and so mercifull , that thou giuest them in exchange theirvsuall angell , and wilt doe the same twentie , thirtie , fourtie times , and in the end wilt cause all the angels to to bee assistant to plucke them from betwixt our hands . they make protestation that they haue conceiued such great anger , rage , disdaine and indignation against god , that they would willingly become diuels , that they might the better hinder others from the fruition of the glorie of god , by those temptations which they would lay close vnto them : d cursing god that hee had made them men , and not diuels : inuocating and heartely praying vnto lucifer , that hee would change his state and condition with them , and that by exchange he would seate himselfe in their place , and they in his : protesting , that they would vndergoe all the torments , paines , and punishments of all the diuels , and of all damned soules , which are and might be so , if they might be able totally to bandie themselues against god , and to ouerthrow his intentions : in respect whereof , they would no more care for all these torments , then they would for a flye . they cause the pictures of their bodies to bee drawne , to the end to giue them to diuels and magicians , that they might make vse of them to offend god. in despight of thee , o god , the diuels , the sea and the earth doe conspire together to swallow them vp , at what time thou wouldest conuert them . they renounce thy passion , and the blessed sacrament of confession , and doe pray , that when the priest should giue absolution vnto them , that then the wrath and indignation of god might fall vpon them and their blood , for their finall condemnation . they protest before your sauiour , that their desire is that when they shall truly and really receiue the blessed sacrament , that then the ayre may bee thronged with multitudes of diuels to take possession of their soules and bodies , and of whatsoeuer else is in them . they protest , that they haue no part or portion in god , but would bee possessed by all the diuels , imagining this to bee the greatest good fortune that euer could happen vnto them , to haue the diuels as guests within them . yea they haue still such a spleene and e disdaine against thee , that by their will there should be nothing in their bodie , that should not some way or other make a shift to offend god : giuing all the parts of their bodie , as their blood , their marrow , their bones , their humours , the haire of their browes , and all to the diuell and to the magician to make charmes of the same , or whatsoeuer else may displease god , his mother , all angels , and all saints . o mercie of too large extention for sinners ! thou makest shew as if thou diddest not see nor vnderstand of al these their villanies and abominations , but art euer readie to present thy wounds vnto thy father , that hee might not vnbend and let flie his indignation vpon them : saying alwaies vnto thy father : father , consider here what i haue endured for sinners , i pray you haue regard vnto my death , and to the loue you beare towards mee , and giue these vnto mee . i will send vnto them so many angels , so many preachers , and sanctified inspirations , that in conclusion they shall be enforced to cast themselues into my armes , as did the poore prodigall childe . let not my blood be shed for them in vaine . belzebub continued on , and said , o , ô , ô , the bountie and mercie of god , of too large an extent for sinners , o iustice , too cruell for hell. and said , he doth vs wrong to take frō vs those who by so many meanes haue been knit and fastned vnto vs , and to the art of magicke . his bountie vnto them is so great , that , to the end they may be conuerted , he doth trauell them with great sicknesses , and by strange and violent temptations : yet for all this they would not be conuerted . he doth permit ( to the vtter confusion of diuels ) that they should be possessed for their more easie conuersion : he causeth the diuell to shew them the iudgements of god , the greatnes of their sinnes , and the paines belonging vnto them , for their more easie conuersion : yet for all this do they remaine for the most part obstinate , saying , that all these things are trifles , and that they are not the first that haue offended god , but that there are many others as well as they : yet for all this god is so gracious that he euer knocks at the doore of their hart , that so at last he may win them home vnto him . f mary doth euer present her wombe , and her breasts vnto her sonne in their behalfe , yet haue they many times despised and renounced them . she prayeth her sonne that for her sake he would compassion their wretched estate , and inspire some or other to pray for their conuersion : that being thus beset and besieged on euery side , they may no longer resist god , but may runne and shelter themselues vnder the wings of his goodnesse and mercie , as a chicken runneth vnder the wings of the henne that nourisheth it . o , ô , ô , confusion of the diuell , of all hell , and of all the sabbaths and assemblies of witches . if the g sinner did but know the bountie and mercy of god , he would be ready to creep & trale his belly vpon the earth , and to pray vnto stones , thornes , trees , flowers , fruites , the sea , the earth , and in briefe all things that euer were created , to conspire and bandie against him for the sinnes and offences which he hath committed against his god. he would desire to be forsaken of all gods creatures , because he hath so grieuously transgressed : he would thinke himselfe vnworthie to tread on the earth , yea vnworthie of eternall damnation , conceiuing and assuredly beleeuing , that the greatest grace that god can bestow vpon him , is to stirre vp all the diuels in hell to punish , torture and giue castigation vnto his villanies , thinking that all this was nothing in comparison of his transgressions . furthermore , sinners would pray all that euer was created to aske mercie of god for them . but , lord , sinners are so stuffed with pride and presumption , that they thinke much , when they haue transgressed , to reueale their sinnes to a confessor : but say , what will hee doe for vs , if wee should confesse our grieuous sinnes vnto him ? and because ( lord ) they are so loaden with pride and obstinacie , giue , giue , giue them to vs ; otherwise you doe offer vs exceeding iniurie . thus being readie to retire and hide my selfe , i cried with a loud voyce in a great rage , for i was driuen into desperation , and deliuered this whole discourse with great furie , and was indeede besides my selfe . finally , turning towards sinners , i said thus vnto them : ha! sinners ; thinke , thinke , thinke vpon the goodnesse of your god ; saying vnto them againe , ha , ha , ha ! thinke vpon his goodnesse , and haue in your remembrance the mercie of your redeemer , creator , and sanctifier . goe your waies , and assure your selues , that if you make not your vse hereof , the wrath and indignation of god will fall vpon you , and all hell will rise vp in iudgement against you . the same day in the euening were louyse and magdalene exorcised by father francis billet ; and in the beginning of the exorcismes , belzebub did fearefully shake the body of magdalene , and said : o mercie of god , thou art too spatiously great ! doest thou alwaies ( lord ) present thy wounds vnto thy father in the behalfe of sinners ? is this a bagge that neuer shutteth ? then he said , we that are diuels doe thus torment the soules in hell in the middest of the flames , sometimes wee tosse them of one side , and sometimes of another , and snatch them from the fire to throw them on ice . what say ye ? will you goe into this countrey ? and speaking vnto magdalene , hee said , cursed be the houre wherein thou wert first possessed , which will cost me so deare that i shall haue cause to remember it for euer . o wisedome of god , too great ! o infinite , incomprehensible , admirable wisedome ! o what space and distance haue the iudgements of god , and the iudgements of men ! o wonder , o iudgemēt of god! whom god is disposed to saue , nothing can doe him annoyance , & whom god will retaine , hell cannot take from him . then belzebub spake to the diuels which were in the bodie of catherine of isle , who began a little to grumble and to make a noyse : come , come , let vs march into the field , we must awake and rouse vp our people . then said verrine , responde maledicte , h obedi ecclesiae , doest thou hope to bee greater then thy maister . to which belzebub replied : it is not the manner of seruants to speake before their maister . verrine said , yet doe i speake before thee , although i am of lesse authoritie then thou . belzebub answered , but it is full sore against thy will. verrine saide , that is true , for i am constrained vnto it . is it fit that diuels should fall out with diuels ? and turning to sister catherine , hee said , they will not suffer thee to eate or sleepe , yet doest thou beleeue that all this proceedeth from naturall causes , is it not so catherine ? catherine , doe not thou hinder or giue a checke hereunto , i beleeue thou art possessed . and speaking to the priest , he said : come your waies , adiure him in the name of iohn , peter , and bernard ▪ what ? must k the diuels acquaint you with the verie meanes ? and speaking to sabbathon , whose name belzebub had formerly discouered , he said : lucifer could not resist , and doest thou that art but as a petty cooke in hell , make shew of an abilitie of resistance ? obedmaledicte . but thou shewest , that a pesant is more fierce and rugged in his disposition , then a gentleman . whilst the priest was exorcising and saying these words , sacro-sancti baptismatis vnda regeneratus ; there are many ( said verrine ) that are baptised , but few that are saued : there are those that would goe to heauen i● a feather-bed , but shall be censured with the iudgemen● of fire . then he began to cry , that he was to speake ( bu● it was vpon compulsion ) of the l workes of mercie virginitie is not sufficient of it selfe to leade vs to heauen , as the foolish virgins conceited : other things ar● also requisite , such as are the workes of mercie . for god hath said that he will not take an account whether men haue read much or said ouer their beads often , but they must do good works , because whē the day of iudgemēt shall come , god will not reckon with our soules what knowledge they haue , but what works they haue done . for he will say ( speaking vnto the reprobate ) whē i was an hungry , you gaue me not to eate ; when i was thirstie , you gaue me not to drink : when i was sicke , you visited me not , when i was in prison , you redeemed mee not : when i was naked , you clothed me not : when i was a stranger , you receiued me not : when i died , you buried me not . by the like reason will he also say , when i wandred & went astray , you reprehended me not for my sin : when in my members i liued ignorantly , you taught me not : when i was in doubt & misaduised , you counselled me not : when i was in affliction , you comforted mee not : when i would suffer in you , you haue not borne patiently the iniuries that were offered vnto you : when any one offended mee in you , you haue not pardoned these offences : when i was persecuted in you , either in the paines of purgatory , or in this world , you tooke no pitie vpon those that persecuted me , either for the good of your neighbours , or for the good of those that were dead . hereupon it is that god saith , whatsoeuer you shall doe vnto the least of mine ( speaking of the poore ) i shall take it as done vnto my selfe . and alleaging that place of the gospel when your lord reproueth iudas of his auarice in blaming of magdalene , he said , the poore you haue alwayes with you , but mee you shall not haue alwayes . and he bare record that magdalen had done a good worke , saying vnto her , that she should be had in memory throughout the world , wheresoeuer this gospel shold be preached . i further say , that he shal set apart those that are damned , & shal say vnto thē , ite maledicti in ignē aeternū , which is prepared for you and for the deuils . then shal he turne to the right side & shal say vnto the good , come ye blessed : when i was hungry , &c , i say the foolish virgins reposed too much confidence in themselues , imagining as many doe in these dayes , that baptisme , faith and virginitie were sufficientlie powerfull to bring them to heauen . no , it not so : for your lord did obiect , that they had no oyle in their lampes ; vnderstanding thereby good works . and when they came to be admitted vnto the supper ( whereby is signified the day of iudgment ) and to be presented before their spouse , he said vnto them , neseio vos . i am a bed , you cannot come in . that is to say , obstinate sinners you come too late , you will repent you of your lazinesse . then shall he turne to the elect , and say , come ye blessed of god my father , possesse the kingdome of heauen which is prouided for you and my angels . it is meete that the emptie seats of the euill angels should be filled vp with men : who though they are nothing but lumpes of clay , yet shall they be installed into their places . then i said , that the angels were very beautifull , and demāded the reason why such goodly creatures should for one sinne be throwne downe from heauen . it was answered mee , because they had more knowledge then men to vnderstand what was good , and auoyde what was euill : but ignorant and fraile sinners , although they commit thousands of offences , shal yet be receiued into mercy whensoeuer they will returne . then hee began to cry againe as loud as hee could , saying , i know not what to doe : i am constrained to tell thee magdalene , that thou art a witch . it is true magdalene , thou hast beene deceiued : god will that i reueale it . it is true magdalene , thou wast deceiued by a priest who was thy confessor . it is not to be wondred if there be a lost sheepe when the sheepeheard is starke naught . this is true magdalene , hee is of marseille , and is called m lewis : he is of the church of acoules ; francis knoweth him , but louyse that heere speaketh neuer saw him . true it is magdalene , that n louyse would haue resisted this , and was not willing at the beginnig that this should be published . thou hast giuen and bequeathed thy selfe vnto the diuell o magdalene , and hast renounced thy god and his mother : thy baptisme , and all heauen : thou hast giuen a schedull to the diuel magdalene , which louyse neuer saw . it is a truth magdalene , that when thou wert first seduced , thou wert in thy fathers house : and as true is it , that thou hast giuen leaue and licence vnto the diuell to enter into thy body . take heede p magdalene , take heede , take heede , least thou incurre some dreadfull iudgement , thou being now confessed as thou art : if it were not so , i had no reason to speake it . thy confessours are wise , and haue not reuealed thy sinnes vnto me . this is most true magdalene : louyse knoweth nothing of it : beware therefore , beware , beware , how thou doest coniecture that this should come either from thy confessours , or from louyse . this is true magdalene , this is true , neuer striue and struggle for the matter : it is for the glory of god , and thou shalt receiue benefit by it . it is true magdalene that hee stands not in neede of thee , for he should not be god if he had neede of thee , or of any other creature . all shall redound vnto thy profit ; doe not vexe at it . god is so gracious that his end is not to publish any mens disgrace to the world , but to conuert them . then hee ●aid to those that were present ; if you doe not make inquirie after him , you shall all stand charged with him ( thereby meaning lewis ) . he further said with a high voice : you priests , be not you troubled at any thing : euill priests cannot preiudice those that are good , neither are the good to be despised or disesteemed because there are some that are euill . if lewis will not be conuerted , hee well deserueth to be burned aliue . it is true magdalene , hee first seduced thee to renounce thy god , thy baptisme , and thy part in paradise . thou hast chosen hell for thy mansion place , yet shalt thou not goe thither , because god will assist thee . it is true magdalene , the magician hath those schedules : trouble not thy selfe , he shall be forced to restore them . it is true magdalene , the r priests haue watched with thee , and happie was it for thee that they did so : if they had not , the diuels would haue carried thee away . it is true magdalene , thou art a witch , and hast performed whatsoeuer belongeth thereunto in great solemnitie : thou hast renounced god at three seuerall masses , one at mid-night , another at the dawning of the day , and the third was at high masse . it is true magdalene , god hath pardoned thee : resist cursed belzebub : the diuels haue no more force then is allotted vnto them . it is true magdalene , thou hast alwaies withstoode thy god , his inspirations , and all other admonitions as well of the angels of heauen , as of the men of this world , so that they could preuaile nothing in thy behalfe : yet is thy god so gracious magdalene , that hee hath harkened vnto many soules that haue beene acceptable vnto him , when they made intercession for thee . it is true magdalene , many haue said masses : many haue done pennance , and giuen almes : many haue wrought good workes for thy sake , and all this hath beene done by thy fathers and mothers as well corporall as spirituall . s magdalene , if the starres of heauen were capable to thanke god for thee , or the leaues of trees , or the very stones of this baume , they would willingly do it : for thy sinnes in number doe surmount the sand of the sea. o magdalene , the goodnesse of god doth not shine so bright in peter , paul , dauid , william the hermite , in theophilus , or in cyprianus as it shineth in thee . it appeareth not so bright in magdalene the sister of martha , nor in pelagia , nor in thais , nor in marie of aegypt , nor in the woman of samaria as it shineth in thee . yet magdalene art thou a greater sinner then they , then verrine cried to all the assembly , that they should haue compassion of her soule , and that if god did not protect them with his grace , they would bee farre worse then she . then he said , humble thy selfe magdalene , and acknowledge that thou art lesse then nothing . it were no wonder to see a little innocent goe to heauen , but ( o great wonder ) to see a soule that hath renounced her maker , baptisme , and heauen , to returne to god , hell it selfe is confounded thereat . lucifer , now doe all thou canst , call together all the princes which are in the body of magdalene : for this is done against thee . then he began to talke in this manner . what t a wonder would it be to see a king take a pismire , and exalt it vnto honour . men would be amazed to see him thus honour a pismire ; and this amazement would be encreased if he should take it , and set it in his chamber to honour it the more . his princes would mocke at him , and say , there were ladies enough for him to honour without exalting a pismire : or if hee should take a country wench to wife , they will say that kings ought u to wed with equals , and those of their owne ranke . yet for all this the pismire should not haue eares to vnderstand when it was honoured , nor words to vaunt and boast it selfe , nor a proud body to swell at it : and continuing still a pismire , it would neuer come to be a lyon , a leopard , or an horse , but would alwaies remaine a pismire . so louyse because thou art a pismire , thou shouldest the more admire the puissance , wisedome , bounty , and humilitie of thy king that hath made election of thee ; and would haue thee to be prouident as is the pismire , fore-casting in the summer how to liue in winter . so must thou ( pismire ) doe ; thou must amasse and treasure vp much good workes in the summer of this world against the winter , which is the houre of thy death . from this pismire will god glorifie himselfe , and make vse of her , although she be but a pismire ; for hee is able to make a pismire speake , if he please . this will he doe , to gaine soules vnto himselfe ; and she shall doe well to conceiue that all proceedeth from god , and that she her selfe is but as a leafe of a tree , nay lesse , nay that she is nothing thereby , to declare that all this commeth from god. then turning againe to magdalene , he said : magdalene thy soule is like a common-wealth ; thou must put to death the x princes that are within , that a peace may bee there established . it is true magdalene , disarme them all , their weapons are thy consents ; cut off their heads , and thy common-wealth will be free from danger . doest thou not know , that god doth alwaies worke order out of disorder ? courage magdalene , humble thy selfe , and subiect thy selfe vnder the feete of euery one . then speaking to belzebub , verrine said , humble thy selfe cursed belzebub ; and verrine was the first that made him to humble himselfe ; who setting his foot vpon his head , said , accursed , miserable , and proud spirit , thou wouldest on sunday last haue plucked god from his throne if thou haddest been able , and wouldest not worship him , yet now thou art debased vnder my feete . then he cried to the assembly , come heere , and helpe to humble this cursed belzebub ; let euery one of you set his foote on his head , and in contempt of him say three times , ite maledicti in ignem aeternum . then he commanded on gods behalfe , that euery one should deiect magdalene , and humble her , by putting their feete on her head ; and said , take courage vnto thee magdalene , this i● behoofefull for thee , for the remission of thy sins , and the confusion of lucifer , belzebub , and all hell . o great confusion ! that the diuels should be at ods , and combat against diuels , and take part with god ; it was neuer before heard of . hold thy selfe magdalene to bee the most vile and detested creature that is vpon the earth , and thou shalt proue another magdalene , and shalt die a penitent . o magdalene , thou shalt be a y helper vnto s. vrsula , and shalt be much honoured . a great sinner shall find great mercy , witnesse the prophet dauid , and a lesse sinner ●esse mercy . o great , great , great mercy ! let euery one pray for it . then the priest tooke the blessed sacrament at verrines owne instance , to make him sweare , who said , magdalene , i say this in thy behalfe , adoramus te christum , & miserere ei , miserere ei . and as those that were there presēt were saying miserere mei deus , vpō a suddē he began to howle and cry like a galli-slaue , and as if he were framed out of rage and despaire , saying , miserere tui , z miserere tui , miserere tui , magdalene ; to shew how god doth reioyce at the conuersion of this soule . o magdalene , the angels of heauen would triumph at it , and lucifer with the whole kingdome of hell would grow sad and dumpish vpon the same . it is true magdalene , thou art in a desert very happie for thee . cursed be s. baume , o how fortunate is it vnto thee , o how disasterous vnto hell . this is the sheepe , which the prophet saw deuoured by the wolfe , whereof nothing but the peeces of the eares was remnant ; which signifieth the soule of an obstinate sinner ; for men in an agonie lose their hearing last . that you may therefore be conuerted , you must haue the eares of your hearts open , thereby to receiue in the inspirations of god. o magdalene ! worship the right hand of thy god , worship also his left hand ; worship his side magdalen , where all thy sins lie buried ; worship his head that was couered with thornes for thy sake , magdalene ; and beg from him one thorne of true compunction . it is true magdalene , thou hast offended him in thy fiue senses , and magdalene , his fiue wounds haue made reparation of the same . a braue miracle magdalene , that the diuels should say , miserere tui and should beg mercy for thee . a and then verrine sware , according to the meaning of god and his church , vpon the blessed sacrament ( confessing in the said sacrament the reall presence with his humanitie , diuinity and all his glory ) that louyse knew nothing of this , neither vnderstood shee that magdalene was a witch , or of the schedule : all which ( said he ) is true , and hee that would denie this , must denie the power of god , the authoritie of his church , and the vertue and efficacy of exorcismes : god hauing told peter , that the gates of hell should not preuaile against his church . tu es petrus & super hanc petram . they should further denie all bookes of exorcismes , if they denie that the diuell cannot speake truth , when god forceth him thereunto . and turning againe vnto magdalene hee said vnto her : thy b father gaue thee not vnto the diuell magdalene . it is true magdalene , thou diddest indeed abide in thy fathers house at that time , magdalene , and yet tookest not thy bane with s. vrsula . it is no wonder that a yong girle should bee led astray as a sheep when her shepheard is the meanes hereof : but this was no shepheard of the gospell , but of the number of those that fly away when they see the wolfe ; nay worse , he is the wolfe himselfe , and hell is well stuffed with such as hee . it is true magdalene thou wert and art possessed , and it was expedient that the priests should watch with thee ; for otherwise the diuels had carried thee away , such power had they ouer thee both here and abroad , and wheresoeuer thou wentest . then he discoursed of lewes , and said : o c lewes , if thou be not conuerted thou shalt bee burned aliue : but if thou be , then shalt thou proue a theophilus , and a cyprian . mary will endeauour to conuert thee ; therefore beware lewes how thou resist her . i am the executioner of that high iustice , and am constrained by force vnto obedience . d if i were capable of heauen you would peraduenture pray vnto god for me , but your prayers will not be auaileable vnto me ; i am deba●'d from paradice , the sentence is gone forth against me . the sentence of the highest is not as an earthly sentēce , obnoxious vnto change , and repealeable for money . ite maledicti , venite benedicti , shall stand for euermore . iurauit dominus & non poenitebit , he shall neuer repent himselfe thereof . if the kings of the earth make good the performance of what they haue promised , who are in comparison but as gnats ; much more will the king of glory , and god of israel auow his denuntiations . then hee said , o great miracle , full of rarenesse and nouelty destinated to gods glory , and to the conuersion of sinners ; there is nothing in it preiudiciall to god or his church : it is for the reputation and honour of the fathers of your doctrine , the diuels hauing conspired to root them and the companie of s. vrsula out of the church ; but it is a greater wonder that a diuell should adore god and should confesse and say vnto the blessed sacrament , behold my god and my iudge , then if all the christians in the world should without intermission call vpon all the names of god , and should returne backe to goe them ouer againe till the day of iudgement . it is no wonder if those doe well that haue a power thereunto , that is , if they doe often call vpon and worship their god : but this is an exceeding great wonder that those e who of themselues haue no capacity vnto goodnesse , should yet doe the thing that is good , when it is commanded them from god. this the diuels doe without any expectance or hope of compensation . and whiles that pange lingua was said , to the honour of the blessed sacrament , which the priest held , vpon the rehearsall of this verse , sola fides sufficit , verrine cryed , o this is most true , sola fides sufficit , faith a-alone is sufficient . how can it bee that so f great a god should be contained in such a little host ? and he cryed out , saying ; yet is it true , hee is present here ; worship you him , for hee is here really and truly ; cursed bee the curious . curiositie will let them drop into a pit , from whence they shall not bee able to issue forth at their pleasure . we our selues are constrained to worship him and to beleeue his presence there : we suggest many forgeries and falshoods vnto the curious , so that they are more pregnant to beleeue vs , then to listen vnto god. g after all this he said , that the diuels were theeues ; and added : wee vse to enter in at the gate that is , the will , but when that gate is shut , we enter in at the windowes , ( as we practise in the houses of magitians and witches where wee come in at the windowes , that is , the fiue senses . for our manner is to make our approches and assaults on that side , where we finde them most vnable for resistance . this might suffice to conuert many soules , yea euen the diuels themsel●es if they had a possibility to be conuerted . s. iohn saith , possumus bibere , we cannot say this , we cannot be reclaimed : for , in inferno nulla est redemptio . the acts of the . of december . . on this day in the morning , there chanced to arriue thither a religious person of the order of s. francis de paul , a minime fryer ; who kneeling on his knees neere the steps , by which you goe to the holy penitence , there befell this dispute that followeth . when belzebub began to cruciate and shake the bodie of magdalene , verrine , one of the diuels that was in the body of lonyse de capeau , began to say : feare not magdalene , thou art very happy to be thus tortured in this world , for they shall not haue power vpon thee in the world to come : so it is magdalene , that god desireth to make triall in this world of those whom he loueth . beleeue magdalene , this is a certaine truth , and i am constrained to vtter the same , although my desire was to palliate and keepe it close . i know not what to doe , i am not able to withstand it . then h the said religious person said vnto verrine : peace thou accursed spirit , thou art the father of lies and falshood . to which verrine replyed : it is true , i am the father of lies , but being compelled therunto by the vnresistable working of the almighty , i must of necessity deliuer the truth . the frier answered : pease thou damned spirit , thou canst not speake a truth , thou art the father of lies , and therefore art not capable to speake any thing truely . s. thomas saith , that truth is no vertue in him that onely speaketh it , but when the person that vttereth the same , is thereby made vpright and sincere , then , and not before it is a vertue . ae . . qae . . art . . he further saith , that i this vertue is no theologicall or intellectuall vertue , but a morall ; and therefore may be pronounced either by one that speaketh truth , or by a lyar . doctor maldonat vpon the k . chapter of s. iohn doth with great subtility obserue , that the diuell may speake a truth , for he spake the truth in confessing christ iesus to be the sonne of god : and albeit it may be obiected that he doth this to an euill purpose , yet was it not so in this particular : for although it is to be coniectured that he spake by constranit , yet doth not this hinder but that he might speake the truth . hee spake the truth in the third of kings , . chapter , when he said that hee would be a lying spirit : as also when he alleaged scripture to iesus in the desert , although it was leuelled to a wicked purpose . notwithstanding wee ought to beware how we beleeue what hee saith , if it be not cleere , that it is by coaction and in the vertue of the name of god by exorcismes , and that he speaketh conformable vnto the scriptures and the doctrine of the church ; and in this case wee are not to beleeue him , but the scripture . then said verrine , i will proue vnto thee that what i haue spoken is true , & that the diuell is able to speake truth . he replyed thou canst not , for thou hast no ability to doe good , thou art an accursed and wicked spirit . verrine answered : it is true , i am an accursed , wicked , and damned spirit , and am not able of my selfe to speake any thing but falshood , and to act nothing but mischiefe . it is true , that of mine owne free will i cannot doe the thing that is good , but when i am constrained by almighty god , there is a necessity laid vpon me to deliuer the truth . then the frier hearing that masse was begun , held his peace . and verrine said , i will take gods part , and since i am forced vnto obedience , i will serue him with more obedience then you . then he cried out as loud as he could : b who dares deny that diuels may speake truth ? i say they may as wel denie that god is omnipotent , and that there is no authority in the church , and that all the bookes of exorcismes are idle and of none effect . they must also denie and disapproue of all the oathes which exorcists do● cause the diuels to take : for why do they demand it of them , and make them sweare to deliuer the truth , if they are disabled to speak the truth ? or why do they lose so much time which they employ about those that are possessed , if they can draw nothing but falshood from them . true it is ( said verrine ) when the exorcists are not circumspect and well aduised , it is likely the diuels make their aduantages thereof , and so somtimes sweare falsly against god and his church : but this is no fault of ours , it is the exorcists fault , because they haue not had that circumspection as to cause them to sweare , as i haue done , according to the intention of god and his church , and also according to the meaning of the exorcist : in which case wee cannot lye , but are constrained to speake the truth . if this were not so , i should then say that the diuell had more power then god. but it is cleere , the diuell must acknowledge a subordination vnto god , not out of loue , but by compulsion , by which they are tied vnto obedience . then the frier said vnto the priests and other religious persons that were there : make this diuell hold his peace , and himselfe said , peace thou cursed spirit , peace . but the diuell euer shewed himselfe more and more couragious to speake on gods behalfe , and said resolutly , that he would not obey him , for he had a superior mightier thē he ( meaning the frier ) yea more powerfull then the exorcist that did command him . at this the frier grew angry and said : peace thou wicked spirit , peace : get thee into hell thou damned fiend ; and spake to the assemblie : my masters , you should make him hold his peace : this is a cursed spirit , and speakes nothing but lyes , and saith that god is his redeemer . to this verrine answered , that hee lyed : for hee had said that god was his creator and iudge , but not his redeemer . to which the frier answered , that hee vnderstood him so . then verrine told him , that hee had no good eares , and vnderstood him amisse . hereupon the frier said : i do assure you , you ought to make him hold his peace : & he himselfe began to threaten him saying : peace thou blasphemous beast , peace : cōmest thou here to preach lies ? thou saiest that thou art sent from god to preach the gospell : wee haue preachers enow without thee . to this verrine replied , thou lyest , and doest misvnderstand me , i said not so : thou knowest not the bottome of this businesse , l and that maketh thee to speake so foolishly as thou doest . it is most true , i neuer so much as said that i was sent from god to preach the gospell : i should lye to say it . i said that i was here in the bodie of this vnhappie woman , who hath begged from god that shee might bee humbled euen to the paines of hell , for the saluation of her neighbours . i said , that god had permitted me to enter into this body for his glorie , and the conuersion of many soules , and in particular of these two , which thou curious fellow knowest not . thou art a proud arrogant fellow , and worse then a diuell , except thou humble thy selfe , and i will proue it vnto thee that thou beleeuest not thy god to be omnipotent . thou art worse then an hereticke , except thou repent and beleeue what i haue spoken . get thee gon , get thee gon accursed spirit ( said the frier ) i will not beleeue the diuell . then said verrine , i doe adiure thee by the liuing god to come with me and sweare that all which i haue said is true . for thou deseruest to bee burnt aliue , if thou doest not beleeue thy god to be omnipotent . why saiest thou thy credo , if thou beleeuest not what i haue spoken ? it is not to bee auoided : thou must either denie the puissance of god , or confesse that this is true . to this the frier replied , that there was a m woman in paris much resembling the condition of this woman , in whom was discouered a great deale of knauerie and iugling , and that she did deceiue much people . verrine told him that it was true : shee did indeede cousen many : but louyse was trulie possessed . let her life belooked into , and let her be turned ouer to the examinations of the sharpest vnderstandings . shee would bee readie euen to suffer martyrdome to maintaine this auerment , if need did so require , because it would redowne vnto the glorie of her god. then verrine ingeminated that speech to go● and sweare with him , and that louyse could not communicate till they were both sworne . the frier made great resistance hereunto , and would by no meanes obey it , saying , that hee would not bee commanded by a diuell . hereunto verrine answered : it n standeth not with reason to obey the diuell : i command thee not from my selfe , but say vnto thee on gods behalfe , that thou ●ome along and sweare with mee : it waxeth late , and louyse is to communicate . then the frier said vnto the priest which held the blessed sacrament : father , doe ●ou commaund me , for i will not obey the diuell . whereupon the priest commanding him , he came and wore vpon the te igitur , and then vpon the blessed ●acrament . verrine also taking such an oath , the like whereof hee had neuer taken before , said thus : i doe weare by the liuing god , that whatsoeuer i haue said , i ●aue been constrained to vtter the same vnto you . it is ●rue , o god , who art here really and truly with thy bo●ie and blood , with thy diuinitie , power , wisdome , and ●ountie . the said frier was present , when hee swore ●hus , to whom he said : i doe sweare by the god of is●ael , and by the god of the christians , that all which i ●aue spoken is true . i sweare vnto thee according to ●he meaning of god and his church , and according to ●he exorcists intention also , that when wee are infor●ed thereunto by god , we must put his good pleasure 〈◊〉 execution , keeping all the solemnities that are requi●te in taking a true and perfect oath . then the frier submitted himselfe , and said that hee ●ad spoken nothing against god or his church , and be●eeued that god was omnipotent , and was able to ●orce the deuill to deliuer a truth when it pleased him . ●nd so . submitting himselfe , he rested satisfied . the deuill thereupon told him , thou art exceeding ●roud , learne to humble thy selfe , and bee not so ouer-●urious : for the curious fall into a pit , from whence ●hey cannot free themselues when they will : alleaging caluin , beza , luther , iulian the apostata , simon ma●us ; and saying , doe not thou boast thy strength aboue heirs , for there haue been priests and religious per●ons that afterwards became heretikes , as caluin , beza , luther . verrine further said vnto him : and of what religion art thou ? doth thy order command thee to bee proud ? i will proue vnto thee , that thou art arrogant and selfe-opinioned , and wouldest circle in the omnipotencie of god within thy narrow vnderstanding . humble thy selfe , for it ill beseemeth one of thy coate to bee thus drenched in curiositie . the o supremest seraphins doe euery day make new discoueries of great perfections in god , the same doth his mother , and all the angels . salomon , when hee dedicated his temple , said , hee that created heauen and earth , whom the heauen of heauens cannot containe : and wilt not thou that art but a worme which crauleth on the earth , submit thy selfe but wouldest hoope in the omnipotencie , bountie , and wisedome of thy god within the cancels of thine owne memorie and braine . vpon this the frier rested satisfied , and submitted himselfe with many words of humiliation . verrine also discoursed touching the reason of these present writings , in forme of a letter missiue : the tenour whereof here ensueth . the men of these times are so curious , that god must bee as a gardener vnto them , ( witnesse magdalen , to whom he appeared in the semblance of a gardener ) and fit diuers sorts of sallets vnto their palats , lest they should be disrelished ; wherein he resembleth a good father , who doth so affectionately loue his child , that he is euer asking him , what wilt thou eate childe ? and if the childe chance to say , i haue no appetite , i see nothing i can eate , the father will cause daintie and exquisite meate to bee set before him , the best that may bee gotten : if then the childe should say ; nothing heere pleaseth me ; the fault is not in the victuals , but in him that is sicke , and hath his tafte ill-affected . what doth the father then ? doth he fall a beating of him ? doth he threaten and chide him ? no ; but goeth about and searcheth after other strange victuals , which may chance to please them for their noueltie , as being such which hee had neuer seene , tasted , or heard talke of . euen so doth your god by you , for he is an hundred times more carefull then all the naturall fathers that are . this father both of your soules and bodies , when he obserueth that the soule hath no appetite vnto such varietie of good meates , which as a father hee hath solicitously prouided ; such as is the holy scripture ( it is true , euery one doth not vnderstand this ) which is a meat too lushious , too delicious , too precious ; and all cannot rellish and like the same , especially women and fooles ; it is too hot for them , and there are hundreds that burne their p fingers , for being too nimble and presumptuous , and because they would make their priuate interpretations vpon the same , which they vse to square by their owne iudgements : and further , hee prouideth for them other good wholesome foode , to wit , the liues of saints , and many miracles ; yet for all this they are euer squemish , and cannot downe with these course cates . where lieth the fault ? it is because their palate is by some infirmitie and indisposition disseasoned , for the meate remaineth good , though the taste bee naughtely affected . what doth this father then ? he doth loue his children so tenderly , that hee enquireth after fresh and vnaccustomed delicacies by new and vnusuall miracles . like vnto the spouse who loueth his wife so dearely , that he is euer presenting her with some new token of his affection . o church reioyce now at thy husband ; thou art that chast wife , whom if any will follow , hee must not walke in darknesse , for the holie ghost doth guide thee by his light and illumination . i am not a whit abashed , that the caluinists make refusall of thee , for they are exiled from the bosome of the church , and haue no light to vnderstand the truth : but i wonder most , that the children of this church doe not make vse of the light of the gospell . here now is nothing spoken either against god or his church . the same day in the euening the sister louyse and the sister magdalene were exorcised by father francis billet . then verrine turning himselfe toward magdalene , said : beware magdalene , belzebub would cast thee downe headlong into despaire : it is a good signe , magdalene . he saith that thou shalt not be able to resist him ; but magdalene hee lieth in saying so , for thou hast more brothers in heauen , then thou hast aduersaries in hell . take courage magdalene , one of thy brothers is able to doe more , then all hell set together . and speaking to belzebub , he said : ha wretched fiend , thou doest tempt magdalene , and tell her that she shall be damned : i say no , magdalene , thou shalt be saued : and i tell thee againe from the liuing god , magdalene thou shalt be saued . he said againe to lucifer ; in hell i acknowledge thee for my superiour , but in this body god hath made me thy master . it is not to bee wondred at , if many men shall with difficultie bee induced to beleeue a matter altogether vnusuall . a great sinner ought to vse great repentance : thou shalt repent magdalene , and god shall giue thee life : put thy confidence in him , for he shall more helpe thee , then all hell can hurt thee . god hath promised to heare the prayers of the iust : a thousand ( magdalene ) haue begged for thee mercie and grace , and at the last haue found it : for thee magdalene haue they knocked at the doore of mercie , and at length it hath been opened vnto them . thy good workes ( magdalene ) shall not be able to saue thee , but the blood of thy redeemer . it will bee q proued that there haue been more then a thousand masses said for thee ; and doest thou think that so many sacrifices haue been all barren and vneffectuall ? shall not the eternall father haue regard vnto his son , equall vnto him in power , wisedome , and bountie ? take a good courage magdalene , i doe assure thee that hee is omnipotent and euer-bounteous : that he hath pardoned thy offences , and being that all-knowing vnderstanding , he hath taken notice of thy miseries : for in the glasse of his owne essence he seeth all things , and there is a perfect representation in him of all euents whatsoeuer , as if they were now present . it is true , r thou blessed mother of god , thou hast presented thy breasts for her , more then ten thousand times . and thou magdalene hast made tender of thy repentance ; and thou peter prince of apostles , hast shed many teares for the conuersion of this magdalene . ioannes baptista hath also interceded for thee , and did present his innocencie in thy behalfe . and thou dominicke hast been very fauou●able vnto her : and thou bernardus and antonius haue prayed for her . take a good heart magdalene , keep thy owne magdalene , and thou shalt become another magdalene , or another thais . god is wearied in expectation of thee : giue him to drinke magdalene : but o lord how canst thou bee thirstie , since thou hast no neede of thy creatures ? but as christ demanded drinke of the samaritane woman , and then also when hee was nailed to the crosse : so magdalene , thou shalt doe well to let him drinke of thy teares , and for a little of this liquour hee shall bestow vpon thee the wine of his loue , and shall take from thee all thirstinesse and alteration whatsoeuer . s who will beleeue that the diuell should thus endeuour to conuert magdalene and the magician ? magdalene , i doe assure thee from god , that he who hath deliuered the children of israel from the red sea , will , if thou humble thy selfe , euen to the pit of hell , although thou haddest committed an hundred million of sins more then thou hast done , receiue thee into grace , saying : in quacunque hora. for magdalene , hee cannot be lesse then his word . this and many other discourses of a semblable nature did hee confirme and strengthen with his accustomed oath . quod licet dicere , licet scribere : whatsoeuer is lawfull to be said , is lawfull to be written . but as the wicked spirits doe not speake vnto men but by the tongues of men , so neither can they write to men , but by the ministerie and seruice of men : god not permitting vnto them a free vse either of the one or the other . vpon the same day did verrine dictate many letters , saying to father francis billet , write me certaine letters after this tenure , and first of all one to the priest t lewis . lewis , for the saluation of thy soule , for the glorie of god , and edification of thy neighbour , come to s. baume , and obey the sonne of the virgin that calleth thee vnto him , or doth otherwise threaten thee , that if thou doe not obey him for loue , thou shalt be enforced thereunto by iustice . come if thou be wise , come if thou be wise , come if thou be wise , obey , obey , obey for the honour of the blessed trinitie , come along with those that goe to seeke thee , who will accompanie thee , and will become pledges for thee . if thou be well aduised thou wilt come . for there is a great processe betwixt the iustice and mercie of god , which are the two daughters of the eternall father : obey mercie the eldest daughter , for she is euer fauourable vnto sinners : the virgin mary is thy aduocate , and theophilus prayeth for thee , and is one of thy solicitors : cyprian is another , and was a magician as thou art : dauid is another : william the hermite doth also pray for thee , and so doth matthew the publican . mary the sister of martha is thy aduocate : pelagia is another : mary of aegypt is another : thais also is another , and the woman of samaria is another : who doth inuite thee to come and slake thy thirst with that water which god gaue vnto her when he was so weary , as she also gaue him to drinke when she was conuerted . our lord was so exceedingly thirstie , that being fixed to the tree of the crosse , he cried , i thirst , that is to say , after the saluation of soules , especially of obstinate soules , such as thine is : and god from all eternitie hath foreseene this miracle . be conuerted , be conuerted , be conuerted vnto me , saith iesus christ , to all trangressing and sin-burthened soules : for i desire not the death of a sinner , but that he should liue and bee conuerted , that god might take mercie vpon him . take heede how thou check and giue impeachment to the words contained in this letter , and how thou doest slight and disesteemest the same . thinke thy selfe vnworthie , yea most vnworthie of that solicitude and care , which god of his great goodnesse hath of thy soule . hee hath said it , that hee came not for the iust but for sinners : and by how much the greater their transgressions are , by so much the more will the glory u of god bee magnified , and the greater will the compensation bee which they shall receiue at gods hands , if there doe precede a great contrition that they haue offended him . beware of the temptations and subtilties of lucifer , belzebub , leuiathan , balberith , asmodee , and asteroth , who doe slily drop their temptations into thee . but as thou diddest not feare to renounce thy god , thy baptisme , and part in paradise , so bee not thou affraid seriously to renounce lucifer , and all the aboue named princes , and that portion which is prepared for thee in the depth of the lowest hell according to thy demerits . s doe not saile to come hither , for vpon thy comming all hell will fall into despaire , and the diuels will be put to their last shifts and subtilties . behold the seales of those that haue seene this miracle , and haue beene present when louyse capeau was exorcised , and when one of the diuels named verrine began to cry as loud as hee could , that hee was constrained from the liuing god to say , that lewes gaufridy whose aboad is at accoules neere the palace , is a magician : and hath said and sworne , that whatsoeuer he hath spoken is true , to the glory of god and saluation of soules . the oath was taken vpon the blessed sacrament with great solemnitie , according to the meaning of god and his church , and of the priest that did exorcise him . and also the vnder signed witnesses doe promise all in generall , that is the said lewes be conuerted priuatly in s. banme , they will silence his sinnes as if they were his confessours . x it was signed after this manner . i paschalis vnworthie priest haue seene and vnderstood the oath that is within written , and am thereof an eye-witnesse . i geraud vnworthy priest , yea the most vnworthie of all haue seene and vnderstood the oath that is within written , and am thereof an eye-witnesse . i peter michaelis , vnworthy , haue seene and vnderstood the oath that is within written , and am thereof an eye-witnesse . i denis guillemini prior of romoules , most vnworthie , haue seene and vnderstood the oath that is within written , and am thereof an eye-witnesse . i balthazar charuaz haue seene and vnderstood the oath that is within written , and am thereof an eye-witnesse . then did hee dictate the manner , how the said witnesses who did voluntarily tender themselues to carrie the saide letter , were to proceede in the execution of this information in manner y as followeth . to remember that if they came late , they should goe to the z capuchins , and should giue the letter to the father gouernour , together with the three that hee would chuse to conferre with lewes : and they all should bee present at the reading of the letter , and should first heare masse although it were before day , and should receiue the communion to this purpose : and the a capuchins should make themselues ready to seeke him out as soone as it was day , and should cause a masse to be said for a soule that had great neede thereof . and if they shall finde him well disposed to renounce magicians with all due ceremonie and solemnitie as the church hath commanded , and to returne to his god , the capuchins are then to bring them to their church , and to examine him , that all may bee by him performed , that is requisite to draw him from the hands of the diuell , and to reseate him in the grace of his god. and in this case it shall not neede to bring him hither , vnlesse it be afterwards to giue thankes vnto god , to his and mary magdalenes glory , and to the further honour and reputation of saint baume . and if he be conuerted , then those that goe thither are to tarry there two or three dayes if there bee occasion for the same , and shall make knowne vnto him many particulars which they haue obserued from these exorcismes : and shall speake of the ingratitude of obstinate soules vnto god , to their euerlasting perdition , and to the confusion of diuels and all hell. as also , how one of the seruants of belzebub was forced to cry out : o the great mercy , o the great mercy , o the great mercy of god! men are vngratefull , and notwithstanding all their ingratitude and renunciation of god , he doth yet take them into fauour without any exprobration of their faults against them . also , how the said seruant of belzebub did out-braue lucifer , and adiured belzebub , treading him vnder his feete , and commanding the whole assembly to set their feete vpon his head , and how he was contented to assubiect himselfe to whatsoeuer was commanded him by his owne slaue ( meaning verrine ) and how that if verrine had beene capable to be prayed for , they would haue made intercessions for him : but they being not to doe this for him , because his place was determinatly set downe to be in hell , god commanded him to say vnto them , that they should rather haue compassion of this soule that had a capacitie to bee conuerted , and should pray to god for him . among other memorials touching lewis the priest , there was this ensuing aduertisement set downe . that they should chuse three of the most auncient , learned , and able capuchins , that the father the gouernour could make election of , who were to goe to the house of madame b blanquart , and to cause lewis to come along with him : and that those who were to goe to enquire after him , should disclose nothing to madame blanquart , c but should onely say that they were come about an affaire of importance , and that she should rest satisfied with this generality . there were then fiue of them that were to goe from hence , who with the three capuchins should make eight , and lewis himselfe the ninth : and thereupon they should tell him that the nine quires of angels would reioyce at his conuersion , and that he should turne home if he were wife , being now detected by the prouidence of god. after this did he dictate another letter to the superiour of the capuchins , of the couent at marseille in the name of father francis billet : the forme whereof here ensueth . my brothers , i beseech you for the honour of god forth-with to enquire after m. iames d priest of the church of accoules , that you together with him may finde out m. lewis , whom you are not to leaue vntill you haue brought him into the house of madame blanquart ; the priest that shall be with him will be able to giue assistance vnto you . and if the said lewis shall be any whit bettered by this present letter , the other is to be kept backe , and you are to shroud all these things in secrecie as if you had heard it in confession : thereby to shew , that this proceedeth from god and his church , e who will not haue sinners to bee openly discouered , till they haue beene charitably admonished by their brethren , as christ saith in his gospell . and he himselfe saith , that if any one sinneth , admonish him priuatly between you and him . he hath had already one admonition from francis billet , priest of the doctrine , which hee hath vtterly reiected , and made no account thereof , and would not bee brought to confesse the truth . he is now vpon the second point , which is , when god commandeth to take men fit and proper to execute a worke of this nature . wish him to beware that he make his vse of the third point : which is , that except hee be conuerted , god layeth his command vpon his church , that is bound more then any wife of the world to obey her husband , with extremitie of rigour to punish all them that are not obseruant of his commandements and counsels . the superscription was . to my deerest brothers the reuerend father the superiour , and friars of the couent of marseille of the order of the capuchins , at marseille . within the saide letter there was a scrowle containing this that followeth . take heede of the third : cursed bee the priest whose conuersation suteth not with the wayes of god , and who hath promised his church , when his f orders were giuen vnto him to serue , loue , and feare god , reiecting the loue of all creatures for the loue of him . and seeing the diuell is more powerfull ouer the soule then god , and since thou doest acknowledge , obey , and harken more vnto lucifer , belzebub , or whatsoeuer else is hellish , then to thy god , and doest entombe the glory of god , the saluation of thy soule , thy part in paradise , and the edification of thy neighbours in neglect and vtter obliuion : as also , because thou giuest occasion of scandall , if thou bee not wise to follow first the counsel of god , and then the aduise of thy best friends : hence it is that the diuell doth seriously imploy himselfe , and labour the conuersion of thy soule , although he be forced thereunto : all vengeance and malediction light vpon thee . o rare and euer to be admired wonder : god himselfe who is almightie , was not able to plucke thee back from thy perdition and sinfull estate , neither could his mother , nor the angels , nor saints , nor any terrestrial creatures whatsoeuer worke any good vpon thee : yet did hee make reseruation of the most vnmatchable wonder that euer was brought forth to act , that the diuell called verrine should be the instrument of thy conuersion , not from his proper and franke will , but constrainedly and by enforcement , worse then any gally-slaue or captiue that euer was exposed to command : being , terribly threatned thereunto , and hauing a desire to giue stoppage and hindrance to these proceedings , obiecting if a man did well , hee had a ground whereon to frame vnto himselfe some hope of recompence , but that this man was in expectation of nothing but of his eternall damnation : for so will it happen vnto thee if thou resist the almighty . make vse therefore of these admonitions , and put in practise the precepts comprised in these letters , for it is impossible for thee to palliate thy faults before god , as adam and the pharisie thought to doe . the pharisie boasted of his good workes , and contemned the publican , saying that he was not as that man , yet was the one of them wicked before men , the other before god : the one confessed that he was not worthy to lift vp his eyes to heauen , and returned to his house iustified : the other was confident of his works , and hypocriticall countenance , and returned home like vnto the ( iewes ) full of sinnes : but god wil receiue thee into grace , as he did theophilus , and cyprian who was a magician as thou art . hee that is more desirous of your welfare then you your selfe are , sendeth this letter vnto you . beware that hell open not her iawes to deuour thee , if thou neglect these letters , which are directed vnto thee by the appointment of god , and pronounced by a diuell named verrine , that now remaineth in the body of louyse capeau , as thou well knowest ; neither gauest thou him vnto her by thy charmes , with this intendment or purpose to conuert thee , although if thou bee not too wilfull in thy vnbeleefe , it will so fall out vnto thee . then did g he dictate another aduertisement to the capuchin fathers , as here h ensueth . my * dearest fathers , i beseech you for gods cause to put a deed of charity in execution , to the glory of his sacred name , and saluation of soules . come along with this priest , and suffer him not to step a foot from you , but let your vigilancy haue an eye ouer him , as if he were a malefactor . for hee is in the diuels clawes , you shall do well to binde him with a stole vnder the mould of the head , and bring along with you the booke of exorcismes , and if you shall thinke it necessarie , you may doe well to exorcise him , forbidding belzebub and all hell to hinder it . god grant you his grace to execute his will , and that you giue no stoppe vnto the same , that the said malefactor may be brought to s. baume , where the miracle shall be wrought if he himselfe be no hinderance thereunto . the . of december . . then hee dictated a letter for the father gardian , as followeth . i entreat the father gardian , that he would cause ( if so hee please ) three of his friers , such as hee knoweth best able to walke , to goe vnto s. baume , for a businesse purely aiming at the glory of god , and the saluation and conuersion of a soule , that is in great distresse . after this was finished , he dictated another letter to madame blanguart , as here ensueth , in the name of father romillon . my daughter , i pray you for the loue of god , to lend a chamber vnto these men , who are come to treate of a businesse of great waight and importance ; neither is it fit to make you as yet acquainted therewithall , it being forbidden me by one that hath power and authority both ouer you and me . curiosity is the mother of much mischiefe , and the daughter of lucifer , where as opposite hereunto , humility , simplicity , and obedience are the sisters of christ iesus . in the meane time you may enjoy and gather the fruit of this obedience , which will be very aduantageous vnto you . and remember , that when god commanded abraham to sacrifice his sonne , he asked not why or how : but humbled himselfe , and did adhere rather to him that commanded him then to himselfe . so should the true and perfect paragon of obedience demeane himselfe , if hee will do the will of god. i rest your spirituall father iohn baptista romillon , superiour of the christian doctrine in despite of lucifer . from s. baume this . of december . . superscribed , to madame . blanquart at marseille . within the said letter was enclosed an aduertisement to sister catherine of france , as followeth . h catherine , of france , be you very circumspect how you out of curiosity doe reueale any thing to madame blanquart , of the priest you wot of ; and withall beware how you tattle of it vnto the sisters , but remit the manage of all this businesse vnto him , who is euer wakefull for his owne glory , and the saluation of those soules , whose ransome he hath paid at a dearer rate , then euer you are able to value . further , you are to take heed vpon paine of disobedience vnto god himselfe , how you intermingle your opinion and iudgement in things that are impertinent for you to meddle withall . be satisfied with this , that god is good and so vnsearchably wife , that hee hath no need of your aduice of the same . verrine hath dictated this letter by gods appointment , and i francis billet the vnworthie priest of the christian doctrine haue written it in the name of father romillon , and at the foot of the letter , there was written : louyse de capelle humbly recommendeth her selfe to the praiers of martha d' aguisier , and of catherine of france , and sendeth vnto them , to beseech them , that they would cause all the sisters at marseille to pray for her , for shee standeth in great need of the same ; but principally shee desireth the said martha to pray to god for her , that he would enable her to endure whatsoeuer her redeemer shall bee pleased to lay vpon her , and that shee may suffer all things meerely for his sake . i after this did he dictate another letter to the superiour of sister louyse as here ensueth . shee that is most vnworthie to call you her mother , doth pray you for gods sake , and entreateth you from your superiour , to obey k him in those things which hee shall now impose vpon your performance , without any replication , gainsaying , or contradiction whatsoeuer ; and without disputing or saying , how shall wee bee able to vndertake such a businesse ? wee could not come if wee were all at home , and how shall we now ( when wee are but few ) venture vpon that which many would not dare to vndergoe ? it is the diuels craft and wilinesse , euer to cauill and dispute against obedience , yea to cause grudgings and mutinies against superiours and gouernours ; obiecting vnto you , that they doe many times impose vpon you such difficult and vneasie commands , that it is almost impossible to effect them . but remember that the most worthy mother of god is the gouernesse of this house ; giue therefore the keyes vnto her , for the gouernment appertaineth to her , and she shall be more regardfull and studious of your good then your selues can possibly be ; for she is not tied to those hinderances as you are , to your spirituall exercises , to your prayers , and to the holy communion ; neither is she filled with selfe-loue as you are . vnder a shadow and pretence of good , many times religious persons doe withdraw themselues from the commands of their superiours , and commit many great and grosse incongruities , although not so much out of malice , as for the most part out of ignorance and selfe-loue , which at some times wee are content to acknowledge , but for the most part our depraued nature causeth vs to dissemble it , so that it lyeth hidden in the face of hypocrites . for ( say they ) how can the desire to receiue the sacrament often , to pray , and performe those exercises that conduce vnto repentance proceed from the diuell ? alleaging that god hath spoken by his prophet : repent , for if you doe not repent , you shall die the death : who dares say that this is not true ? it is confessed to be a truth , but god looketh further , hee would haue a perfect cassandra , a full humiliation , obedience , simplicity , and resignation of all things . hee doth therefore let you know , that you are not to neglect the least word of your superiors command , louyse doth therefore pray you to embrace that councell which is very reasonable , and which at the time of her departure from you , you were pleased to lay close vnto her ; which is , that she would endeauour to be obedient , and to put her selfe wholly in the hands of god. which she taking in good worth , doth likewise desire you to share in this aduice , and to enioyne the same vnto your spirituall daughters : exhort margaret burle , and martha d' aiguisier to doe the same . it standeth with reason , that when the gouernesse is obedient , none of the rest should behaue themselues with any dislike or contumacie ; for rebellion and disobedience is the daughter of lucifer , as humility is the daughter of god , and should therefore be your sister . come therefore accompanied with her , she is of a noble parentage , but yet doth so bow her selfe to obedience that shee is continually prest and actiue to doe the will of god her father . she will go with you to heauen , and will assist you to climbe that steep & wearisome mountaine : expect when you are come hither , things so full of strangenesse and admiration , that you would not for all the gold in the world but see , vnderstand , and bee made familiar vnto them . but hee that will haue profit must take paines for the acquisition thereof . no paine , no gaine . the subscription was , your most vnworthy slaue , full of great boldnesse and presumption , sendeth this vnto you ; you know my insufficiencie and want of vnderstanding , perfectly well : so that you will apprehend with ease , that shee that sendeth this , had neuer that ability of iudgement to fashion such a letter , nor the boldnesse to speake vnto her gouernesse with so little respect and ceremony . but this proceedeth not from her selfe , god would haue it done , by a diuell that did dictate al these sayings . your slaue louyse capelle . keep this letter safe , and bring it back with you , and reade the same aloud before all the sister nuns and assistants , except the little pensioners : also reade it before mistris de saint iaques , and pray for louyse , who hath great need thereof . the superscription was , to sister catherine , gouernesse of the house of s. vrsula at aix . then did hee dictate another letter to the fathers andrew and matthew arnoult priests of the christian doctrine in manner as followeth . my dearest brethren , i send vnto you to request your speedy presence heere at s. baume , that you may bee acquainted with some things of that rare and admirable quality , as the like hath not been seene from the beginning of the world . and in regard that loue is the daughter of god , i ●m commanded by my l superiour and yours , to send you out of my loue this letter , which i could not but performe ; for i should haue been shrewdly burthened , ●f i had neglected the same . it is to tell you , that you ●orthwith come hither without faile , and not aske wherefore , or how , or wee cannot come , because wee ●aue a great charge , and are here but few in number , ●hese excuses and tergiuersations doe all flow from the diuell . remember that true obedience doth neuer ●nter into dispute , especially when the good pleasure of god is to bee executed in matters of such importance ●s these are ; humble your selues in imitation of christ ●esus , and doe not murmur and say , this crosse is hea●ier then i am able to beare . he would neuer vtter such ● thing but like an innocent lambe , and as an oxe vnder ●he yoke , he suffered himselfe to bee led away , and car●ied his crosse without disputing or reasoning the mat●er with the hangman . he said not , this mountaine is so ●teepe that i cannot climbe vp vnto it , but submitted ●elfe to the guidance and gouernment of his heauenly father . it standeth with good reason that the seruant should be directed by his maister , since that the maister hath bene content to bee ledde by his slaues and cursed seruants , yea , by hell it selfe . m therefore humble your selues and bee obedient , otherwise you shall incurre gods heauy displeasure , vnlesse you doe that which i haue aduertised vnto you . i deserue not to bee obeyed at your hands , * but hee who caused this letter to be written , doth wel deserue it from you . after all this , hee did dictate another letter , which beginneth , andrew chicolle , louyse prayeth thee to cal● to remembrance the speech which thou diddest vse vnto her in the chappell of s. vrsula in confession , when shee said , that shee had prayed vnto god to haue the grace to suffer for his sake . then diddest thou say vnto her ( obserue well my speech , looke you obserue it well , and call it to minde ) suffer thy selfe to bee guided and directed : which aduise shee afterward found to be of speciall vse vnto her , and being now acquainted with the truth thereof , shee is desirous to returne vnto you some fruite of your owne counsell , whereby you did the● particularly giue instance , in the obedience which we● did owe vnto our superiour , when hee sendeth for vs. n you wel remember the resistance and denyalls which shee at that time made against god and her superiour , notwithstanding your counsel together with the aduise of mathew arnout , and of peter thion was treasured vp in her hart , and proued afterward very vsefull vnto her . and god is well pleased that acknowledgment of these thinges bee first made to him , and then vnto his creatures for the loue of him . shee doth therefore exhort you thereunto , since for her owne part shee hath sped so well in obeying the pleasure of god and of her superiour : which shee hath no reason to conceiue but that you ( if you be wise ) will also be very ready to performe . for vnhappy and miserable is that man , who giueth good counsell vnto others , and can practise or follow none himselfe . your most humble and vnworthy , the slaue of god , and for his loue the slaue also of his creatures , louyse . pray vnto god for her , and cause others to doe the like , for shee standeth in great need of the same . the same day departed the said paschalis preist , geraud preist , peter michaelis , denis guillemini priour of ramoules , and balthazar charuas to goe to marseille with the said letters ; who promised to giue a good account of their proceedings . the acts of the . of december . this day , verrine for an insallible marke to discerne whither this spirit came by gods permission or no , did yeeld very readily his obedience : and in token that he was there on gods behalfe , hee said hee would suffer louyse to communicate without any resistance whatsoeuer , vpon the commandement of her superiour , father romillon : which before this time hee neuer did ; and did dictate very distinctly vnto vs the disputation of the . of this present moneth , by the vertue of the like commandement . also louyse being twice or thrice as it were rauished in an extasy , shee recouered and came to her selfe , as soone as her superiours command was layd vpon her . the same day magdalen was shrewdly tempted by the deuill , and was depressed with a great and extraordinary sadnesse . and whiles masse was saying , the temptation ended ; magdalen performing all acts of humility , and weeping very bitterly in s. baume , when shee called to minde what had happened vnto her . in the morning shee was exrocised by the dominican father , and verrine began to speake in this manner . let the luxurions liue , let those that beare false witnesse liue , let these and the like liue for hell : but let obedience , simplicity , a good intention , pure affection , vnspotted conscience , humility and resignation of the world liue for the liuing god ; as doe all they that are belonging vnto the traine and company of the lambe : i say , that immaculate lambe . hee that will conquer , must suffer . petrus thou hast seene thy maister in the mountaine of glory , and hast indured martyrdome for his sake : and thou iames hast drunke of his cup , which thy mother did so litle esteeme of . surrender your selues vp into the hands of god , hee knoweth what is good for you , and shall be a guide vnto you in all your waies . ioannes euangelista thou diddest tell thy maister , possumus ; and diddest indeed afterward prooue a martyr ; but it was a martyrdome of passion and greese , when thou wert with thy maister at the crosse. he that will goe to heauen must honour god , and loue his neighbour as himselfe : and be ready to depart with his goods for his neighbours body , and with his owne body for his soule : and if any shall remaine obstinate , they shall frye in those vnquenchable flames . it is true , many o sacrifices haue beene offered vp vnto god in the behalfe of magdalen and lewis the priest. thou louyse diddest beg of god to suffer for his sake , and thou shalt suffer , and for the better support of thy patience , god will augment and double thy force vpon thee . and to show that this proceedeth from god he shall make thee obedient . then belzebub said , that magdalen had giuen vp her keyes vnto him . verrine answered , thou lyest , god seeth more cleerly then thy selfe , thy aime is to ouerthrow her and make her perish , by impaciency and despaire . no , no , belzebub , this soule belongeth vnto god : but put case she had made a bequeath of her soule vnto thee , i say that god may at any time take her home vnto himselfe ; cannot a king enter into his owne palace at any time that pleaseth him ? belzebub answered , that is true , but not against the will of the creature . then said verrine vnto him , hee will enter either by force or loue , and will haue her to himselfe , although she had committed all the sinnes of those that are damned in hell . if iudas had been penitent , if cain had craued pardon , if adam p had not stood vpon his iustifications and excuses , god would haue forgiuen them : of such vnspeakable goodnesse is the god of the christians , and so wel doth humility please & accord with him . the god of the turks and the gods of the gentiles are all deuils , there is but one god , one church , one baptisme . the god of the christians is the true god , the baptisme of the christians is the true baptisme the church of the christians is the true church . q the baptisme of turks or iews is of no auaile for the soule ; the christian shall say , in te domine speraui , and shall neuer perish . it is true magdalen , thy life shall be written and described from the first three yeeres of thy age ; and louyse shal endure much sorrow , and afterwards dye in paine ; but the end crowneth the worke . thinke not magdalen that thy god will come to thee and take thee by the hand : no , no , hee will not descend in his humanity for such a purpose . where is thy credo , magdalen ? thou must now beleeue magdalen , dost thou looke for miracles , as many others doe ? to this belzebub said , i haue nothing to doe with that credo . verrine replyed , ha wicked spirit ; it was not for thy sake i spake it . magdalen shall be conuerted in despite of lucifer and of all hell besides . i am true of my word . belzebub answered , no , no , she shall be mine , she shall be damned , for the gate of mercy is shut against her . then said verrine , it is not so , her will to doe wel wil proue acceptable and pleasing ; and thou saist this ( accursed as thou art ) to plunge her into dispaire . but the ●ust shall say , in te domine speraui , and shall finde the gates of paradise opened vnto them : as witnesseth s. r augustine . the church shal examine this whole tract , wherein is nothing contained either against god or his church . ● hereshal many be illuminated , & he that shall diue into the botome of the sacke , shall easily approoue the same ; the curious and proud shall haue their abode in the pit of hell , and shall not haue the power to beleeue . then hee said , s carreau cannot fill thy hart , magdalen , thy part is set triangle-wise , and the blessed trinity is to replenishe and comfort the same . the same day verrine told magdalen roundly and rigourously of her faults being in her chamber , and spake vnto her in this sort . magdalen , if thou resolue not vpon thy conuersion between this and christmas , thou shalt bee euerlastingly damned , and burnt aliue , and shalt not for all this escape our hands : as none haue euer scaped vs these hundreth ninty nine yeeres , because wee made them all to dispaire . this indeed will bee the magicians confusion , but shall leaue no touch or taint vpon the company of s. vrsula , the company of the christian doctrine , or vpon thy father , whom i haue pronounced innocent , though belzebub t tooke a false oath against him , saying that thy father had giuen thee vnto him , which was false , for thou of thy owne accord , and from a full and franke will diddest giue thy selfe to lucifer , and to all his adherents , renouncing god , the blessed trinity and paradise : renouncing all the merits of the passion of christ iesus ; all the prayers of the sacred mother of god , and of all angels and saints : taking and chusing hell , accepting the same as thy last and euerlasting habitation : saying , that thou hadst rather liue in this world in all varieties of delights and villanies , then to serue god thy creator , u and thy redeemer iesus christ : promising belzebub to bee obedient vnto all his commands , and that thou diddest giue him with all thy heart , thy body and soule , with the powers thereof , reseruing nothing to thy selfe but hell , which those that are culpapable of the like abominations doe deserue , if they remaine and dye in their sinnes : making a schedule written in thy bloud by thine owne hand , and giuing it to belzebub ; which afterwards the magicians got into their custody . it is true , she did not enter into these infernall courses her self , but was induced and by allurements drawne vnto it , by the theeues of her soule . but lodouicus seeing that dreadfull wolfe of hell to approch , left this sil●ie sheepe to be seazed by him , yea intised her into the clawes of rauenous wolues , which are the diuels of hell . shee was young , which will bee a good plea for her ; because god is accustomed to compassionate youth , witnesse the prodigall child , who left his fathers house , as magdalene hath done , and fed with hogs , as she did . yet did he not die in his obstinacie , but acknowledged his fault , and prostrated himselfe at the feete of his father , in great humilitie . so if magdalene shall cast her selfe at the feete of the mercie of her god , and shall knock at his gate , that father of pitie will commaund her to be let in , and will bid the fat calfe to be killed : he will also cause new garments to be fetched and cast vpon her , which signifieth a good conscience and repentance , and will put a ring on her finger , to declare the faith and trust she ought to giue to the words of her father , and how grateful she should be in her acknowledgements of his benefits : then is shee to ●o say , father , father , i haue sinned against heauen , and against thee , and am no more worthie to be esteemed thine , intreate me as one of your hirelings , although most vnworthie of such a place as that . thus should magdalene humble her self , and should say , approaching to the seate of his mercie , father , i haue sinned against heauen and against thee , against thy blessed mother , against the whole court of heauen , and against all thy creatures , i am therefore vnworthie to bee called your daughter , nay your slaue , nay i am not worthie to lift vp mine eyes to heauen ; but take mee vnto your mercie , ( if it stand with your good pleasure ) who am the most wretched and disconsolate creature that liues vnder the heauen , or vpon the earth . then he added further : magdalene be conuerted , and abandon thy sinnes : thou hast been hitherto gently led on in calmenesse and in softnesse : thou hast been priuilie reproued by secret inspirations , by preaching , by reading of good bookes , by many spirituall instructions which haue from time to time been infused into thee , as well in the house of s. vrsula , as by the fathers the confessors , and other learned and illuminated personages , who haue giuen them vnto thee both for thy practise , and for a remedie against thy aduersaries . he further said , magdalene being rebelliously bent against her god , and the admonitiōs of his spouse the church , and god seeing her perdition so neere , and her selfe so obstinate in her sinnes , and hauing by all the aboue-named remedies profited nothing , hath permitted that an vnworthie , yea thrice-vnworthie sister of the companie of s. vrsula , louyse capelle , who of her selfe is lesse powerfull then the leafe of a tree , a stone , or a pismire , yea who conceiueth her selfe to be vnworthie of the title or stile of one of gods creatures , should pronounce these things by the appointment of god almightie , and a diuell , named verrine , should by her mouth dictate and deliuer all these writings . then hee made this remonstrance vnto magdalene , saying vnto her in a great a surie and chase , as if he had been mad , that god was infinitly angrie with her if she were not amended , or did remaine in a determinate kinde of obstinacie . and he for his part did speake with as great assurednesse from god , as euer the prophet ionas did speake to the people of niniue , when he said vnto them , if you repent not , you shall all perish : but they were wise , as magdalene will be , and followed the example of their king , who tooke ashes and cast them vpon his head , to appease and slake the wrath of god against them . he also said to b magdalene , art not thou an accursed woman , that the witches sabbath is kept here ? blushest thou not , that these sabbaths and abominable conuentions are kept here for thy sake , and that magicians , witches , hags , and sorcerers doe bewitch all these that are here ? yea , father c francis himselfe hath taken in a charme whilest he was drinking . verrine further said vnto sister magdalene : if god were capable of sadnesse , he would bewaile , magdalene , the great vncertaintie and suspense wherein thou keepest him , touching thy conuersion . then did verrine threaten her with more absolutnes and authoritie , then euer her superiour did vse towards her , or any creature in the world beside . and good reason hath he for the same , because hee was to execute the will of the creator , being ( as hee himselfe said ) as the kings sergeant , who speaketh in the kings name and authoritie , and commandeth , saying , if you doe not put this in execution , and obey the king , you shall be grieuously punished , because hee that withstandeth his king , deserueth the most seuere punishment that can be inflicted . so the sinner that rebelleth , and growes obstinate against his god , not keeping his commandements , nor obseruing his and the churches counsels , he deserueth sharpe correction , yea tortures and hell it selfe . also he said : o magdalene , conuert thy selfe , god is most gracious , and full of pitie . thou art vexed magdalene , to contemne and set at naught the delights of this world , and yet regardest not the pleasures of eternitie . then he said : d miserable , accursed , and damned as thou art , art thou not truly vnhappie , to beleeue that which commeth from lucifer , and giuest no heede vnto me who am here from god ? art thou not vnhappie to beleeue that louyse is the author and expresser of these things ? o magdalene , thou doest beleeue it , and this beleefe is exceedingly preiudiciall vnto thee . it is true magdalene , and i must lay it close vnto thee , thou diddest double and hadst a false intention before god , and thy opinion was that louyse spake these things from her owne head . and this is true , magdalene ; as for louyse she is possessed , catherine is also possessed , and so are the rest that are bewitched , but they know nothing of what is here deliuered ; whereof thou magdalen art the only vnhappy cause . it is true magdalen , thou art proud and vngratefull , hauing a heart of stone , a heart harder then a diamond : thou conceiuest that god is thy debter ; o thou proud caitise , how willing wouldest thou haue been to plucke him , if thou hadst been able , from his throne of maiestie . but be of good courage magdalene , and humble thy selfe , thy god is so good , that although thou hadst runne through all the sinnes of the world , and of all the damned , thy god can shew thee mercie , yea and wil pardon thee thy offences , if thou humble thy selfe and be penitent . the same day in the euening louyse and magdalene were exorcised by father francis , and verrine spake in this manner : who hath euer beheld the like , that a diuill should enter the lists against a diuell ? wee are all damned for euer , and what we do , wee do by constraint , for there is no iot of charitie dwelling in vs. i auerre that this woman is possessed , and hath three diuels in her bodie , for the particular conuersion of two principally , and then for the conuersion of many others . he that will not trauell to mount caluarie , shall not ascend mount thabor : god did intimate thus much vnto the mother of the children of zebedeus . peter denied his master , but he repented , and wept very bitterly , yea afterwards died for him ; & was crucified for his names sake . our lord had many friends and associats that did beare him company at the table at easter , whitsontide and christmas , but there were few that receiued him worthily , and a smal number that presented themselues before him with due and serious preparation . i take god to witnesse , his blessed mother , and all saints , that i doe now tell you , if you doe not repent , and acknowledge the benefits that god hath so plentifully powred vpon you , you are not worthy to be partakers of any sacrament , nay you deserue to dye without the comfort of them . those that are curious , are liquorous of more knowledge then is expedient for them ; which they make inquisition after in the pit of hel , as doe the caluinists , and all other hereticks , who would interprete the passages in holy writ , not according to gods meaning , but interpose their owne giddy and priuate fancies , and reiect the meaning and exposition of the church . yong e people bee you penitent , you pamper vp your flesh with such delicacies and nicenesse , & let in al pleasures with such a full scope vnto you , that you stand vnder the arrest of high treason against god. wee tempt youth and make them fall like mellow figges from a tree when they are shaken by a strong winde , neither need wee to helpe this winde by our breath . i am as a sergeant , and execute my commission ; i say , you may attaine , if you will , vnto heauen : yet are you obstinate , and thinke that god is endebted vnto you , and that the way to heauen is easy and open . no , no , i tell you that god cannot sinne , nor lye ; ponder well vpon this so fearfull a sentence , ite maledicti in ignem aeternum . goe ye cursed into hell , and liue for euer in all misery in that other world , together with those whom in this life you haue obeyed and hearkned vnto . wee that are deuils doe dandle and make much of them with a thousand varieties of torments : we bestow sights and visions vpon them , but they are the visions of deuils , that would at one clap strike all men starke dead , to haue but a side long glance of their horrid deformities . they doe also see the soules of the damned , who hauing in their first creation beene fashioned with much bewty , are now as hideous in their semblance as are the deuils themselues . you haue indeed the saints to intercede for you , saying , lord giue them of the water of life ; but you are to conceiue your selues to bee vnworthie of that life , vnlesse you humble your selues , beleeuing that you are vnworthy of such a place as hell , nay , if that god shall make ten thousand helles , yet are you to thinke that your deserts doe surmount the torments of them all . if you fast in this world , you shall feast in the world to come . the excellency of the choise delicacies of the world to come , doth breed a sacietie and disgust of the meats you heere enioy : and whosoeuer could but get a crumme or the least rellish in the world of those dainties , they are so exquisitely prepared , that they would cause all the viands of this world to bee loathed . wee may talke of them , but wee shall neuer taste them , it is too late now to repent vs. that horse is not a horse of price and value that gallopeth not but when hee is spurred ; and hee who serueth god with an ill will , is of no reckoning . it is many times a greater fault , to omit that thou oughtest to doe , then to doe that which thou oughtest to omit . f there are three sorts that serue god , the first serue him as slaues , and they are those that are alwaies in hell : others serue him as hirelings , and those haue regarde to nothing but to the rewarde of heauen ; and are like those that work and trauel meerely for their profite : and there are those that serue him more faithfullie , who serue him as children out of meere loue . a vertuous childe hath no regard vnto the goods of his parents , neither doth hee murmure at those blowes which for his reformation they giue vnto him ; but is respectiue of his duty , and is seruiceable vnto them meerely out of affection : so doe the children of god , they serue him , not out of expectancie of reward , but from the strength of their loue . a cup of fresh water that is giuen vnto the poore , payeth a whole yeeres ransome in purgatorie . o great god , it is no wonder , if neither beasts , barbarians , nor g indians doe know thee : for they either haue no vnderstanding or doe liue in darknesse : but i meruaile at thy children the christians , that they doe not acknowledge thee , whose name and stampe they carrie . for a christian hath his appellation from christ , as the bride beareth the name of the bridegroome . in the blessed baptisme , god the father taketh the soule for his daughter ; the sonne taketh it for his sister ; the holy ghost for his spouse ; and all the blessed trinity for their temple . h you doe so little reckon of baptisme , that when you approach to this sacrament a man would say , that you went to some may-game or dance , for you talke in the church , and doe nothing but laugh , vsing many other scandalous misdemeanments of this nature , and do indeede any thing , rather then conceiue of this sacrament with reuerence . s. iohn did not runne into such an error , but when he baptized our lord , hee baptized him in great feare and deuotion . how great an ouersight is this in you , thus to dis-esteeme the sacraments that haue their institution from god himselfe , and are the pillars on which this church doth lea●●e ; neither is there any sacrament that hath not drawne blood from him . then verrine set his foote vpon belzebub , and said ; belzebub , i doe adiure thee by the liuing god , that if thou haue any thing to reply , that what i haue now said is not true , thou giue answere thereunto ; speake belzebub , whether that which i haue spoken be true or no. i doe further adiure thee by lucifer , that if thou canst take me tripping , thou doe directly tell mee wherein i lye . o cursed belzebub , thou canst not reply against me , for i deliuer the truth , and that by the appointment of god. thou art accursed , and as wretched as my selfe : speake wicked spirit if thou hast any thing to say . then verrine began to cry . all you i here may obserue ( speaking to the assembly that was there present ) he is my prince , but i doe not now acknowledge him to be so . it is true belzebub , thou art my prince , but i here renounce any superiority which thou pretendest to haue ouer me . i also renounce thee lucifer , and the authority of all the diuels in hell , for wee are not powerfull to resist the almightie . you , who take lucifers part , can reply nothing of any moment or importance , neither haue you more force then a sort of flies . all this while did verrine , in contempt , tread vpon belzebub , saying : thou proud spirit , and full of arrogancie as my selfe , thou swellest & art in the highth of pride . i hope there is no offence done , if that these proud creatures bee deiected and throughly dishattened . then verrine said to magdalene , magdalene the gate of heauen is opened , so is the gate of hell , and there men may enter in at full carroche , yea foure caroches together may haue easie passage thither , and all foure may enter in a front : but the gate of paradise is so narrow , that few passe in thereat , and much humiliation is expedient to enter in at the same . ouer this gate , obedience is seated , and vnder it is humilitie , on the one side standeth charitie , on the other , hope ; and perseuerance is the porter that letteth in those that come thither . humilitie represents the birth of the sonne of god , and obedience signifieth that the sonne of god hath humbled himselfe from his birth , vntill the time of his death . sinne is more vgly and deformed then the diuell . if a man-had a conuenient house of his owne , and a reasonable competencie wherewith to liue , and yet without cause should giue and cast himselfe into the hands of turkes , and should from them receiue hard vsage and entertainement : if such a one should plaine himselfe , men would say vnto him ; friend , you were not well aduised : you liued well in your owne house , and who is cause of this calamitie but your selfe ? i say there is no man that would compassionate such a fellow : euen so , euery man hath somewhat whereby hee is enabled to make opposition against the world , prouided that hee haue the grace of god : but if he will sinne and inuassall himselfe to the diuell , who will pitty his case ? he is disabled in his braine , that enioyeth libertie , and doth voluntarily render himselfe vp to slauerie . then hee confirmed this speech with a solemne oath , and after said , to what vse and purpose are wholesome waters if there be none to drinke of them ? you must frequent the sacraments , that you may make your profit and aduantage of them . magdalene , the iudgements of god are not to bee squared by the iudgements of men : you are to stoope and abase your selues in this world , if you will ascend to that which is to come . this which i haue spoken ( magdalene ) was neuer hammered in the shop of hell. the diuels haue at sundry times preached , and broached diuers curiosities to the preiudice and perdition of those that entertained the same , but the things which i deliuer , conduce to the amendment of mens liues and conuersations . the soules of men fall as thick into hell , as the corne doth from the mill. men goe to hell by thousands , but they enter one by one into heauen : though it bee not alwaies so . at times , there haue gone to heauen . martyrs in one day , and . virgins in another day , and many other arriue there after sundry manners , according to the good pleasure of god. the same day verrine was asked , why magdalene was not yet endowed with vpright intention , since she followed his instructions , and the day before the conception had hartely renounced satan . to this hee answered , that he is perfectly possessed with vpright intention , that casteth no lustfull winke or glance of the eye on any creature ; yet a man might haue an honest heart , although his intention doe fleete and wauer , and might be as it were placed in the middle , seazed vpon by neither party . then he said , that he was not able to speake one word before another , but as he receiued them from aboue , so he spake them . the acts of the . of december . the same day , as father francis one of the order of s. dominick did say masse , at the eleuation of the chalice , verrine began to cry , saying : it is a truth , that the body and blood , and the whole humanitie and diuinitie of our lord , all , all is here present . god is at this time contented to obey him that sayeth masse . this god who is so k powerfull , doth subiect himselfe to obedience : yet you that are but lumpes of clay , are so refractarie and rebellious , that you labour to withdraw your obedience from so good a god : obey him , obey him . after this , when some would haue louyse to communicate , hee spake aloud , and said : goe , and call mee hither romillon ; this is to teach you obedience . o l romillon , thou must command me in the power of that blessed obedience , and by the same power thou must command her to communicate . then he said , communicate all you first ; louyse shall be the last . and before she did communicate , verrine began to say , be well aduised how you goe to m confession : there be many that goo to confession , and enquire after a priest , and desire the priest to make their confession for them , saying : father , tell me a little my sinnes , for i haue forgot them . what fooles are these , doe they thinke that priests are gods and prophets , or that they know those sinnes which they haue neither seene nor committed . i am verily of opinion , that such as they should giue absolu●ion vnto the priest , because it accordeth with reason , ●hat he that confesseth should receiue absolution . there ●re others , that will not sticke to commit many sinnes , ●nd when they come to confession , they say , why ●hould i confesse my sinnes to a priest ? i thinke it very ●nfit to reueale all vnto such as they : they are men and ●inners as we are . but i would know of them why such ●inde of men should goe to confession at all , if they ●oe not subiect themselues vnto the authoritie of the church ? the church doth positiuely command and ●ay , thou art to confesse all thy sinnes at the least once a ●eere . then hee said : take good heede to your con●ession : it is a businesse of no small importance : this i ●ffirme to my owne confusion and damnation , but god ●lmightie doth force me thereunto . then hee swore ●hat this was true , and that in confirmation thereof , lo●yse should n communicate without any contradiction ●r repugnancie : an accident that neuer happened since ●ee came thither , but onely once , to strengthen and ●onfirme the disputation which hee had with the mi●ime friar . when magdalene was about to reade the aboue ●entioned letter , directed to the blessed mother of god , belzebub began to resist , and hinder the same : whereupon verrine stood vp and said : take courage magdalene , perseuere , and hold firme for god : mag●alene beleeue mee , belzebub is almost disweaponed : ●ake courage magdalene and perseuere ; thou hast be●un well i assure thee magdalene , and will sweare it ●nto thee . it is true , i am the o sergeant sent by commission from ●ny king to execute that designe which he hath recom●ended vnto my charge much against my will : but like ● gally-slaue i am forced to obey him , and am come with a rod , and knocke at the doore p of magdalenes heart : but i found it shut , and all the windowes closed vp , so that i knew not where to enter , but was vpon the point of returning backe . but god commanded mee , that i should knock at the gate in good earnest , and should get it opened . i performed his pleasure , and haue not varied from it a iot . yesterday i knocked , and to day it was opened , and then the stone which kept the doore fast , was taken away . it standeth with reason , that hee who proueth rebellious , should haue the most greeuous punishments inflicted vpon him . this is true magdalene , perseuere , perseuere magdalene , for thy god is come to dwell with thee . god herein resembleth a king , who sendeth his sergeant at armes to see his commission executed . when the sergeant comes , he saith : open doore , for i come from the king : then are they constrained to open vnto him , and he casteth his staffe into the house , and returneth to the king saying , his commission is executed . the king maketh vse of a paltry sergeant that is not worth a farthing for the performance of his seruices , as if he were a man of value and estimation , for the kings authoritie hath no reference or dependencie vpon the sergeant● so doth god make vse of me ( who am of no reckoning ) to be the instrument of things that are good and commendable . take courage magdalene . thou hast indeede a great inditement , but take comfort magdalene , for mary is thy aduocate , thy president , commissary , and solicitor , euen as monsieur du vair being the first president , is also the most sufficient solicitor that is in the parliament of aix : cheere vp thy selfe magdalene : all are thy aduocates on high in the parliament of paradise . it is true magdalene , thou hast but begun to day seriously and in good earnest to be conuerted : at all other times thou wert newtrall and betwixt two , neither against god , nor for the diuell : but now thou dost re●olutely take armes against belzebub . this is true magdalene , this is true . then belzebub began to bustle vp himselfe and said , there is yet a time wherein shee may be had : whereupon verrine rose vp and tooke belzebub rudely by the hand , saying : thou lyest belzebub , thou hast no part or portion in magdalene . beleeue it magdalene thy sinnes are forgiuen thee : it is most true , and i will take my oath of it . then he sware vpon the gospell , that all which hee had deliuered was true , saying : i sweare by the liuing god , by the power of the father , by the wisedome of the sonne , by the goodnesse of the holy ghost for confirmation ( magdalene ) of all the words which i haue spoken . but doe not you thinke that i will leaue magdalene thus : there is no reason that shee should goe to paradise without humbling her selfe vnder the burthen of repentance . i tell thee magdalene , thou must bee repentant , and must with all lowlinesse and debasement of thy selfe make resignation of whatsoeuer appertaineth vnto thee into the hands of thy god ; thou art to suffer him to do with thee whatsoeuer shall seeme good vnto him ; thou art to obey thy superiour as if he were a god on earth : for it is said : honour the priests because of their dignity and calling : which in regard the angels themselues cannot paragon or equall , it standeth with reason that you should haue them in good esteeme and veneration . o magdalene , these are thy gods on earth : honour them , and doe all that which they shall command thee , agreeable to god , his church , and their authority : obey , magdalene , and humble thy selfe , craue pardon of all , and beseech euery one to say a q miserere for thee ; fall downe groueling vpon the ground , and bid all come and put their feet vpon thee , to the vtter confusion of belzebub , lucifer , and of all hell , yea of r verrine himselfe that doth command it . after this he began to say , take all this as spoken to thy shame , and thou shalt reape profit by it ; it will minister vnto thee occasion of contrition , and of satisfaction ; it will asswage and lessen the paines which thy sinnes haue deserued . then he cried aloud as one beside himselfe , it is true magdalen , thou hast been buffit●ed , thou hast been spit vpon , and hast borne a thousand disgraces and disparagements , but bee of good cheere magdalene , all shall turne to thy aduantage . hee further made great exclamation , saying , s o great goodnesse of your god! how wretched shall you be if you doe not serue him with all fidelity ? for a little affliction which you endure in this world , you shall bee clothed with robes of honour in paradise . your god is so gracious , that for a little paine which a man here endureth for his sake , yea for a glasse of water giuen for his loue , or for a little mortification in this world , hee will esteeme more of these , then of a long and languishing durance of the flames in purgatorie : and turning againe to magdalene hee said , bee of good cheere magdalene and be glad , and take into thy possession and vse those two wings , wherby mens soules doe soare vp to heauen , that is , loue and feare : the one toucheth the earth , the other climbeth heauen . the two wings that carried magdalene to s. pilon , were the loue which shee did beare towards her god , and that filiall feare which kept her back from offending against him . the same day did those that were sent to marseille with a purpose to giue the letter vnto lewes , returne from thence , hauing effected nothing in the businesse ; for it seemed strange vnto the capuchin fathers , that they should be actors in reclaiming of him , and would by no meanes proceed in the same , till they had taken aduice and direction from father michaelis , vnto whom they sent certaine fragments of this their brotherly resolution , and one of their reasons against this was , because at that very time there was in the city of aix one possessed in the couent of the capuchins ; where the diuell swore crosse and opposite to that , vpon which the correction and pretended reformation of lewes was founded , saying , that lewes the priest was no magician , neither was magdalene bewitched . this being thus related in the presence of verrine and belzebub , verrine said that this d●uell was sent from lucifer to stagger and make doubtfull the truth of these things , and that he had taken a fal●e oath ; for the exorcist did not deale with that circumspection as hee should , in exacting this oath with those solemnities that are requisite vnto the same : that is to say , hee was not made to sweare according to the meaning of god , of his church , &c. yea belzebub himselfe contrary to his wont and custome ( for hee did alwaies stand in opposition against verrine ) said in great choller and fury : yes , that which verrine tels you is most true : for that diuell was expresly sent from hell , to say that lewes was no magician , and that magdalene was not bewitched : but hee spake not truth in saying so , neither did he sweare according to the meaning of god and of his church , and that hee was now grieuously punished for the same . all which hee confirmed with a solemne oath , vnto the which hee was enforced , as magdalene did afterwards testifie to haue inwardly felt in her selfe . the t same day i receiued a letter from father michaelis , dated the . of december . . in this te●our . reuerend father , pax christi vobiscum . i was well pleased to heare such good newes from you , and to vnderstand that your labour towards those poore soules was not idle and without fruit : of the which i doe so well approue , that i delegate ouer vnto you all my authority as well of inquisitour and priour , as of vicar generall . cudgell these diuels lustily , who are gods and our sworne enemies . the manage of these affaires i wholly leaue vnto your selfe , as being well practi●ed and dextrous in things of this kind , and by gods assistance hope to see you after christmas . so recommending me vnto the praiers of your reuerend selfe , of the father vicar , and of father gadrij , saluting you , and desiring you to tell frier simon from me , that hee bestirre himselfe lustely herein , i rest , yours most affectionate in the lord , fr. sebastianus michaelis , vicarius generalis , prior , & inquisitor fidei . from aix , the . of december . . the same day after dinner magdalene seemed to be much changed , being full of spirituall ioy , and ready to doe and leaue all for the loue of god. she said , that the day before shee had receiued many blowes , and much disgrace without any feare or trembling in her heart , although lucifer endeauoured at the same time to make it appeare otherwise in outward shew ; and that she had receiued and taken in good part those instructions and dis●ourses which in s. baume were proposed vnto her . she said that in the said place shee did for the space of . or . howres sensibly feele a kind of gentle sweetnesse , softly distilling and dropping vpon her heart , with a quiet internall silence so admirablie pleasing , that in all her life she had not knowne , nor seene , nor heard the like . she was also that day shut vp within s. baume , and confessed , that the u sabbath and assembly of witches was kept in s. baume . in the euening they were exorcised by father francis , and verrine after his accustomed manner began to say , they that make difficulty to beleeue that the diuell constrained by exorcismes may auow and sweare a truth , are worse then hereticks , because they must deny the vertue of exorcismes , the authority of the church , and the omnipotency of god. i could tell you all the villanies and sins you haue committed , but i am tyed vp from doing mischiefe . wee that are diuels can doe nothing but that which is euill , and angels can doe nothing but that which is good : but men are able to doe either good or euill , as being endowed with a free will , and yet , o god , there are of these creatures that doe rebelliously demeane themselues against thee , and are indeed worse then diuels . the paines that men suffer in this world are as flowers and roses in comparison of the paines of hell , which are true torments indeed : i tell you the fiers of this world are imaginarie and painted in respect of the fiers there , and all furnaces are as nothing if they be compared but to a sparke in hell : diuels are as wild and rauenous beasts : they bite in their embracements . wee promise much and performe nothing , because where nothing is nothing can bee expected . you that are x priests bee circumspect and aduised in your calling , because it is no offence if a man neglect and turne from an angell of heauen , to doe honour and reuerence vnto you . the angels indeed doe incessantly behold the face of their god , but you with foure words doe make him descend vpon the altar , and since herein the king obeyeth his vassall ; how wretched must that priest bee that doth rebell and mutter against his superiour : you lumps of clay , it will not go well with you , vnlesse you humble your selues and bee repentant . disobedience was it that turned adam out of paradise , and the same disobedience cast lucifer headlong out of heauen ; if god were capable of sadnesse , hee would weepe when he seeth a rebellious and disobedient man , so highly doth that sinne displease him . euery one ought to liue contentedly in his vocation . you that are priests and religious persons ought to studie , preach , and search out the truth , for you are sequestred from this world to be seruants vnto the light . many seeke truth and cannot find it , because they search after it with a dim and obscure lanthorne : other search it with a greater and fuller light , and they finde it . faith is this light , and humility the doore that openeth vnto truth . the curious walke vpon the brinke of hell , and thinking alwaies that they shall finde out what they make inquisition after , they doe at last stumble and fall downe , the head first , and the rest of the body after : witnesse the caluinists , caluin , beza , luther , these were the heads of our new hereticks , and all the body , to wit , those , that follow and adhere to their opinions doe fall into this gulfe , if they die obstinately in their fancies : this is it they must looke for vnlesse they be conuerted . you that are in religious orders attend seriously vnto your vocation , and obserue the commandements and counsels of god , and know that your life is a light vnto worldlings , and a patterne or copie of their liues and conuersations : you must studie a new booke , a booke that hath but two leaues ; the first leafe containeth the manner of attaining vnto perfect humility in the birth of the son of god ; the other leafe containes the obedience which till his death hee euer practised . i tell you , that those who shall reade this booke aduisedly and as they ought , i dare bee bold to promise them on gods behalfe life eternall , because in this booke is comprehended the beginning and end of perfection . he that is humble is neither curious nor rebellious , but is apt for commands and full of obedience ; and the obedient cannot die but liue eternally : by obedience i vnderstand such a kind of subiection that shall no way be disagreeable vnto god or his church , or the saluation of soules ; for if i should say otherwise i should lie . and i say ( turning himselfe to the assembly ) speaking vnto you in generall , not in particular , that our lord had twelue disciples , of whom one was starke naught : the iewes were formerly the true children of god , but now they are a reprobate nation : so i say , if you see a wicked priest , you are not presently to ground from hence that all the rest are like vnto him : if you see a wicked frier or religious person , you are not by and by to coniecture that their religion is naught ; but here is the great misery of worldly men , who when they see a wicked priest , are presently ready to say , this is the conuersation of them all : i say vnto them that herein they doe bely them , and they are not to speake after this manner ; for the wicked cannot preiudice or disparage the good , and those that thus despise priests doe it to this end that they may haue freer scope to liue in liberty and licentiousnesse . the booke of humility is hard to be vnderstood by a man that is not very intelligent , but when hee once shall know the interpretation of the same , hee will find all manner of vertues contained therein : for she is a queene that bringeth with her many princesses and ladies in her traine : and as in a chaine one ring followeth and dependeth vpon another ; so doth humility vpon obedience : the ground-worke of true perfection is humility , and the end is obedience . great god for this cause wast thou borne , for this cause didst thou die ; thou wert borne in a manger , and died'st naked vpon the crosse , and hast endured death it selfe , yea a most cruell and ignominious death . y cursed be those that shall fight in single cumbate , for hereby they transgresse the commandement of god , and of their king , and doe contemne the excommunication of the church . many children are so il-aduised , that they beleeue neither father nor mother , and doe well deserue the miseries which doe afterward ouertake them ; absolon may be a true witnes of the same . in the world all things goe by friendship and partiality , but it is not so with god ; the monarch and the begger ; the faire and the foule ; the lame and the perfect are all alike , if they be in grace alike . you of the laity keepe the commandements of god and his church , and you shall be saued : heauen was not made meerely and solely for religious persons : bee you onely carefull to loue god , and to serue and obey him . such and so admirall is the power of god , that he stinteth not himselfe to the praises of angels or of his creatures , but goeth further , and commandeth the deuill himselfe , ( by compulsion and not out of loue ) to glorifie him and to put his good pleasure in execution . though all angels , all men , and all hell should incessantly enlarge and extend their speaches to relate at full the glory and perfections of god , yet could they neuer attaine vnto the same ; it is an abisme whose bottome is inscrutable , and cannot be diued into by the greatest seraphins , or the mother of god her selfe , god is onely he who can comprehend it . many curious persons conceiue their iudgments so able that they can comprise within the same all gods power , all his sapience and goodnesse , and all his other perfections . ha! how short commeth their vnderstanding of these mysteries ; they must humble themselues if they will goe to paradise , you cannot goe any other way ; beleeue mee , this is the path that leadeth to heauen . z the same day verrine bid father francis billet to take the stole , and the booke of exorcismes , and willed him from god , & in the vertue of thē to command him to dictate this ensuing letter directed vnto a preist of the christian doctrine that was tempted to doubt of his vocation : the exorcismes being performed accordingly , he began to dictate in forme as followeth . dearest and welbeloued brother , i heere aduertise you that we assuredly know for a truth , that whatsoeuer your reuerence hath conceiued against your vocation is nothing else but a meere suggestion of the deuil , who is an vtter enemie to god and all obedience . he endeuoureth to infuse into you rebellion against god and your superiour , and would haue you to beleeue that your iudgment is able to comprehend all the secrets of god. but i assure you it would require and take vp all our time if we should endeauour to learne and enquire into the secrets of god. for his secrets and iudgments are so abstruse that none of themselues can bee certaine of the manner of them . many there are that haue a conceite they know the will of god , and that their vnderstanding is very perfitely illuminated : but for the most part they are beguiled . for wee see by daily experience , that they may be deceaued , and no question are deceaued , since euery day there are new wonders full of rare and admirable strangenes , discouered in this our god. and perceauing a burthen and pressure vpon my soule , if i should bee wanting vnto you in this office , i haue sent this letter vnto you to wishe you instantly to dispatch your selfe hither for s. baume with as much speed as possibly you may . if you come before christmasse , you shall vnderstand , as i conceiue , diuers passages so excellent in themselues and so aduantageous vnto you , that you would not for the world but bee made familiar with them , for they are so full of nouelty and strangenesse , that no man aliue did euer see the like . knowe that louyse capean whom you haue formerly beene acquainted withall , one of the vnworthiest and meanest sisters of the company of s. vrsula that are at aix , is bewitched and possessed by three deuils that are within her body . it was a charme that gaue way to this possession of deuils , which did befall her by the permission of god , and out of a zeale shee had to suffer hell it selfe , and all the paines thereof ( so that she might not be separated thereby from her god ) for his glory and the saluation of soules . and being setled for many yeares in this resolution , and comming often times to blessed communion , shee prayed still vnto god that he would take compassion vpon the soules of her neighbours , and this she demanded with such ardency of desire , that it is almost impossible for any to attaine vnto the like . and being moued by him that internally spake vnto her and said : whether , if it were expedient , to hazard thy body and to expose it euen vnto death for the saluation of thy neighbours , wouldst thou willingly vndertake the same ? she accepted of it many times , saying , that shee was ready to endure all , and that it was fit to prefer the soule of our neighbour before our body or our owne life . thus god out of his great goodnesse hath made choice of her for a worke which neither you nor i euer dreamed of , nor should euer haue beleeued , if wee had not seene the experience of the same : and those who haue not had the oportunity to behold it , may perchance heereafter at the least haue meanes to read this wonder . for euery one laboureth with all diligence that may be to make such vnhard of euents , and so strange a miracle to appeare vnto the world . and i doe assure you , if you did but vnderstand it aright , you would leaue meate and drinke , nay your very studies to haue knowledge of that , which euery day offereth it selfe vnto our considerations . for father michaelis being inspired from god , counselled father romillon to bring magdalene from palud , and to search out al other that were bewitched and bring them to s. baume , that they might there make their vowes . being there , louyse capeau came from aix her selfe alone , accompanied with none of the rest that were possessed , where shee found magdalene already arriued . touching louyse , she would by no meanes at the first heare tell of exorcismes , saying that she was not possessed , and that all might arise from naturall causes , or by the sleights and power of the deuils that were in the body of magdalene . she was at aix when they a discouered themselues , and it was done in the time of confession● ( then was magdalene at s. maximin ) and although her confessours did cleerly demonstrate vnto her , that this straine and fancie of hers against possession , could no way sute with probability , yet was shee so swolne with pride arrogancy and rebellion , that shee would not submit her iudgment vnto her superiour , who commanded diuerse to make inquiry of this matter at s. baume . and the deuill within her said , i will not obey him : so that when it was offered vnto her consideration , how that she was no win the presence of god himselfe ( for it was within the church of s. vrsula ) and when he that confessed her at the time the deuils began to bee discouered , did reproue her , and say , b how darest thou to speake thus before thy superiour ? she answered , that she would subiect her selfe to the command , neither of gouernour , nor gouernesse , neither would she regarde or thinke of them : that shee thought her selfe more knowing , how to conduct her selfe in her owne behauiours and deportments , then they could be : that she would rely vpon her owne iudgment ; and that superiours did many times command things very vnfit to be put in execution . all this while did not she vnderstand , that this was a stratagem of the deuils , to giue hindrance and stoppe vnto the worke which is now so well begun . and although the deuill would haue shifted this off by sundry slights and collusions , yet in the end either by force or out of loue she was contented to be obedient ; although she still was stiffe in her opinion , that she would not suffer her selfe to be exorcised . but god changed her intendment , and disposed her hart to embrace the good pleasure of god and of her superiour , and to renounce and disclaime her owne : so that she came to s. baume , and there suffered her selfe to be exorcised . whereupon one of the deuils named verrine began to speake and to tell his name , and after many adiurations where withal he was chained and bound vp , he reuealed the names of his companions ; and vpon the continuance of the exorcismes , he said and swore ( taking a solemne oath with all the properties and particulars there unto belonging ) vpon the blessed sacrament , saying these words . i sweare by the liuing god , that all which i haue spoken is true . and further , i sweare according to the meaning of god and his church , that the deuill and all hell haue made a combination and solemne agreement to ruinate the company of the christian doctrine , and the company of s. vrsula , because there is a dependance of one vpon another , and by abolishing the one , the other will of it selfe fall to decay . many other things he spake at this exorcisme , and bade vs not from romillon but from god to send and search after all c those that were tempted , and particularly one who is very high and haughty , and is too ful of conceite of his iudgment and of selfe-will , and to warne him , if hee bee wise to submit himselfe to the will of god , and to his obedience , that is , to returne to his calling , and that he come hither to plead for himselfe , for heere is ( said hee ) an aduocate , that is so skilfull in matters of pleading , that he will quickly ease and disburthen him of all care and scruple , and of all those doubts which did stagger him in his apprehending of the pleasure of god : for hauing sought the same with an obscure and dimme lanthorne , it was not to bee wondered at , if hee were not able to finde it . but god seeing him thus benighted , did send vnto him a bright and cleare burning flame , so that hee can now no longer shift things off with excuses ; if hee bee wise let him come , that it may bee discerned what belongeth vnto the light and what vnto darknesse ; what to lyes and what vnto truth , and what difference there is betweene his iudgement , and the iudgment of god. come therefore hither with all promptitude and readinesse , and for-slow not your time , to bee informed in a point that toucheth you so neerely , and call to minde how earnestly you haue besought god for this very particular : and these prayers of yours god hath heard , so that you need not feare to be forsaken ; as they haue beene a sweete sacrifice vnto him , so shall they prooue very profitable vnto you , if you wil but humble your self to his good pleasure . remember what god hath spoken , that hee will giue grace to the humble , and resist the proud of heart . you are vnworthy to know his pleasure , neither shall you euer vnderstand the same , if you doe not bow vnder obedience , and humble your selfe towards him . you may turne ouer as many bookes as you will ; this is a new booke and very lately composed , and not yet published to the world : within this booke there are not aboue two words ; and yet heere is comprised the epitome and abridgment of all perfection : this is our philosophy and diuinity , which wee are so seriously to study . call also to your remembrance , that they who will not read this booke , are very vnworthy to ascend vnto so great and sublime perfections . come therefore , and trifle not with any studied or prepared delaies , for god expecteth you , that he may bestow vpon you that which with such ardency you haue besought at his hands , that is , to open your vnderstanding , that you may be made acquainted with his will. remember what hee saith , aske and you shall haue , seeke and you shall finde , knock and it shall be opened vnto you . call to minde , how often you haue knocked at the gate of this king , and how he who had the key of this gate , to wit , peter , hath said , yea , and interceded for you as for the cananite , saying , lord , giue to this poore blinde man that which he demandeth ( who would haue thought then that thou wouldest haue prooued so darke in the knowledge of gods will ? ) but god grew angry at these intercessions and said , i doe not vse to cast away my graces vpon a proud man. if thou say , that thou art not proud , then thinke thy selfe to be depriued of light , and that hee who conceiteth himselfe to bee humble , doth notwithstanding appeare in full pride before god. but if thou say that thou art proud , i also will confesse the same , and there is no hurt done , if proud men be taught and lessoned to bee humble . if thou tell mee thou art humble , i must bee bold to say that it suteth not with truth : for he that is humble indeed taketh no notice of his owne vnderstanding or will , but suffereth himselfe to be guided as a blind-man by him that leads him , and verely beleeueth that the other feeth better then hee : and if thou be blinde , then can it not bee hurtfull , that he who of himselfe is depriued of light , should goe and seeke it of him who hath the same . and i doe assure thee thou shalt plentifully finde it , if thou obey the will of thy superiour , and acknowledge thy selfe to be subiect vnto him : that is to say , to the reuerend father romillon . louyse prayeth you for the loue of god to begg of god fiue things for her which shee hath long desired , and that you would also lay hold vpon them for your selfe , that is , an vpright intention , a pure affection , integritie of conscience , simplicity and humility , together with obedience and resignation of your selfe in all things that may concerne the glory of god , for the saluation of soules , and for our good in particular . she further intreateth , that you would be pleased to pardon her , if she hath beene too presumptuous to take on her to teach you ; for it is not her intention so to doe , but the vrgent necessitie of the matter is such , that shee hath beene hold to make thus much familiar vnto you , which shee prayeth you to take in good part . shee should be very sorry , notwithstanding any pride that may be in her , but to take all your counsels and admonitions with due respect , and to humble her selfe to him whom she knoweth to be inuested with so great dignitie as is the calling of priests : for she desireth nothing more then to honour them as gods on earth , and as befitteth so high a dignitie . your most humble , affectionate and obedient seruant to doe whatsoeuer you shall be pleased to command , francis billet the most vnworthie preist of the congregation of the christian doctrine , being a witnesse of what is aboue mentioned . the acts of the of december . . this day at the eleuation of the blessed sacrament , verrine began to speake aloude when he saw them take the was candles which they vse to light at the eleuation of the sacrament . this light which you heere see , represents the faith which you ought to haue , of gods being in the blessed sacrament with his diuinity , humanitie , and blood : yea , i say further , he is also within the chalice . what seekest thou further ? i confesse it , it is a truth , is it not sufficient that i haue confessed these to be present in the blessed hoast ? and so fell downe and worshipped him . speaking of god , he said , yes i adore thee , adoramus te christe . and when they came to these words , redemisti , &c. he cryed out , you , you , not me , for he is not my redeemer , but a seuere and terrible iudge . then he made an exclamation , and said , o great miracle ! although in saying thus , what noueltie doe i speake ? for it is no new thing that the sonne of god should yeeld obedience vnto a d preist . e ha god! it is no great wonder for thee to raise the dead , to make the blinde to see , or the dumbe to speak , with many works of wonder of a parallell nature : but the wonder of wonders is , that the sonne of god with foure words should be made to descend vpon this altar : although i could tell you another great wonder too , and that is , that the deuill is here forced to deliuer the truth . i doe auerro , that it is more strange that a deuill should thus deliuer truth , then to create . worlds , or to raise . from the dead : for it is a matter of ease and course with god , to command those things that giue no stoppe or resistance vnto his will. when god created the world , hee said but , fiat : when he raised the dead , he said but the word , and all thing obeyed him : but when he comes to command a deuill , he had need to employ all his power to enforce him to performe his will. for the deuill is so mischeeuously bent , that he f resisteth as much as he is able , and is euer disputing with god , propounding diuers reasons vnto him , saying , they haue preachers , and they haue stoore of bookes , let them giue credite vnto them . he further said : god is like the master of a great shop , he is his crafts-master in all trades , and will giue euery one of you wherewith all to employ himselfe . he is so skilfull and gallant a taylor , that hee cutteth out garments with much dexterity , and wants nothing but whom he may set on worke . hee is well experienced to cut out your worke , you ecclesiasticall men may doe well to employ your selues vnder him , because you that are priestes ought rather to lead the life of angels then of men , and are to bee instrusted with the counsels and commandements of god. then he turned himselfe to the layity , and said ; no no , the priests haue not the world at will as you conceiue : they must be humble , chast , and poore , and must chastice and mortifie themselues sundry waies , which is a point full of difficulty vnto those that are deuoid of charity . then he spake to the g monkes , and said : you that liue in cloisters , haue an eye vnto your estate , for it is not enough to bee mued vp in your walls , and then to liue at your ease , no , you must rise at midnight , you must be very studious ; you must bee humble , you must be modest . you should be a glasse vnto secular persons , and harmelesse and vnblameable in your conuersations : yet doe you worldlings thinke that religious persons doe liue in idlenesse and ease . i tell you , that the employment of one houre at mens studies is a greater toile then the trauels of a labouring man that sweateth at his worke a whole weeke . the good conuersation of religious persons is of inestimable vse amongst christians , therefore obey god and his church , and ten thousand soules will be conuerted after your example . say not wee are young : if you had a licence or warrant from another world , i might then perchance aduise you to delay your amendment : but thinke of death , and consider how suddenly men are surprised by it . death is a theese , and stealeth vpon men when they least looke for it . happie are they that are found to doe good , and miserable are they that wallow in their sinnes when death approacheth : for death will spare neither great nor small . h then he spake vnto the laity , and said : you are to line euery one according to his calling . in paradise there are kings , and there are poore people : for some of all estates and conditions are saued . doe not mutter and say , wee are poore , wee haue not wherewithall to liue : god will haue regard vnto your pouerty , and will saue you : but the great ones cannot excuse themselues : you that are poore haue reason to reioyce , when you shall consider that god became poore for your sakes . god is a taylor that wanteth nothing but workemen ; he is a physition and a surgeon that maketh enquirie after those that are infirme or wounded . reade well the booke of the crucifix , and you shall there find all variety of knowledge : if thou doest obiect , i am not able to reade this booke , i tell thee thou liest , for this booke may bee read by men and women : yea by people of the most grosse and muddy capacity that may bee : you may reade it in churches , in your houses , in your beds , and in the fields , and all manner of vnderstanding is treasured vp in this booke , that may any way concerne the saluation of your soules . looke on this booke and reade it well , for in it you shall find all sorts of vertues : humility , pouerty , patience , obedience , and whatsoeuer else may make full a mans perfection . rich and poore , and people of all conditions , looke in the glasse of the crosse , and behold therein a god so great , so humble , and yet so full of maiesty : you shall there see your god poore , & will you then hate or detest pouerty ? if pride suggest these haughty thoughts into you , thinke that your god tooke man vpon him to humble himselfe to the death of the crosse. it is a greater miracle to see god dwelling in the flesh of man , then to behold the creation of one hundred thousand worlds . the word equall vnto his father hath taken humane nature vpon him , to suffer and to be put to a cruell death . and you mary haue endured much also which hath bin the cause of the saluatiō of many soules . if a king should haue a slaue , and would redeeme him by giuing . crownes for his ransome : this were a great summe and an extraordinarie fauour ; but if he should giue a million of gold , his grace and loue would shew it selfe the more by how much the more the summe encreased . but this would appeare but a slender curtesie , if hauing but one only sonne he would giue him away to redeeme and purchase back this slaue vnto him : how infinitely would men maruell at the cortesie of such a king ? but all this is nothing in comparison of your god who hath but one only sonne , yet gaue him vp for you that are sinners : this sonne ( i say ) that is equall to his father in power , in wisedome , and in goodnesse , that is , the blessed word . o great wonder ! that the sonne of god should thus suffer for such vngrateful creatures , who make so little profit of the same . if stones were capable of vnderstanding , they would expresse some action of acknowledgment ; and if leaues could bee furnished with the same , they would also declare their thankfulnesse : but you are the most vngratefull of creatures , and doe not acknowledge the loue and tender care that god hath ouer you , whose greatnesse is such , that if you had but the least knowledge or side-long glance thereof , you would creep with your belly vpon the earth , and would esteeme your selues vnworthy of that deiection . god is a glasse , and blessed is he that taketh christ iesus , and the mother of god for his glasse to looke on . it is true , that whilest shee liued in the earth shee was contemned and held to bee a woman of meane condition : but know you not that gods custome is to abase the proud ? you that are poore would very faine liue in the desert of this world , but you want money to buy drugges or confections of the apothecaries : this want may easily be endured . come and vnderstand what may more neerely import you , how you ought to be deuout to the blessed mother of god. i tell you those that are deuout vnto her shall neuer die in mortall sinne . mary is the sinners aduocate . there is a great inditement betweene god and the soule , the blessed mother of god makes the report , the angels and saints are the aduocates . mary is the poore sinners refuge , and thou magdalene hast obtained remission of thy sinnes . let the crosse therefore bee your grammer , your philosophy , and your s. thomas . then he confirmed all this discourse , and diuers other matters by an oath as his maner was . then he spake to i magdalene , and said ; well magdalene , are you satisfied now ? is it not better to obey god then belzebub ? then magdalene said aloud , yes , i finde a great deale of difference betwixt them . verrine replied , a minute of the ioyes of god is more thon the eternity of all hell , and all the delights of the world put together . k magdalene , thou must change thy selfe , thy name shall remaine still magdalene , but touching thy first workes , thou shalt bee magdalene no longer . thou shalt be changed magdalene , and as it were transformed from what thou art into a new forme . you know that those who make cheese when they haue failed in making it good , they doe vnmould it againe and make it better : euen so god , when hee seeth a soule disfigured and defeated of shape by sinne , hee taketh it vnto him , and doth alter and fashion and new frame it , and so makes it pliable vnto his will. and as the cheese doth still remaine the same cheese , so doth the creature remaine still the same creature : but he that hath refashioned the same is omnipotent , vnto whom all things owe subiection , and whom the diuels themselues obey when they are constrained to execute his pleasure . the creature may for a short space resist , but god hauing waited a long time , and growing now impatient to stay so long without doores , saith these words . no , no , i will enter in , i am master of this house , and am come to fashion this image a new , whom the diuell hath so deformed . i am the l painter ; shall not i mend this picture when it seemeth good vnto me ? witnesse my passion , when my holy and sacred face was couered ouer with spittle , but it was to make my countenance shine the brighter : i am content that in this world you should be despised and defaced euen by the diuels themselues , for all creatures are my pictures : i am the painter , and haue made them all : but the diuels my mortall enemies doe often come by stealth and disfigure these portraictures , and do deface them after such an outragious manner , that i my selfe doe tremble to behold them . but remembring that they were my handy-worke , i take the pencell of holy inspirations with the colours of my graces , and come to this picture and giue him the first draught by contrition , and another by confession , and after that by satisfaction . i am content that the linnen cloth should still remaine the same , that is , the body and the soule of the creature . now god , who hath all manner of liuely colours in his hands , knowes well to dispense these colours as seemeth best vnto him : giuing men the white of humility , the red of charity , the orange of patience , the greene and yellow of hope , that he may one day take comfort in this-his pourtraying : and that this excellent peece may come and giue him thankes in that he hath framed him and fashioned him anew , when the diuell in his malice had razed and disfigured him . thus doth god by the soule of magdalene : shee was a portraicture that god himselfe had made , but belzebub , lucifer , and all hell did bandie themselues and were resolued to deface it : not once or twice , but i dare say a thousand times . god being impatient to see them so maliciously bent , was desirous to conuert her , gaue her to vnderstand , that hee had a long time with patience waited for her , threatned her with great authority , with words so strong , with such violent strokes as it were with hammers , that she was constrained to open the gate to him who saith ; open vnto mee and i will enter in , and dwell with thee , it is long since that i haue been heere at thy gate magdalene , suffer me to enter in and giue me thy keyes . the m same morning , after the exorcismes were finished , magdalene performed three acts of humilitie : at the first she craued pardon of the whole assembly : at the second she desired to be forgiuen by all those that were absent , confessing that she was not worthy so much as of hell , and intreating , that they would set their feete and treade vpon her . hereupon verrine said , that this was more pleasing to god , then a whole yeares repentance . at the third , she said to the assembly , that she would lie along at the entry of the church , desiring all that were present to tread vpon her , as the most wretched creature of the world , which was accordingly performed : then n verrine said , that such an act of humiliation was neuer before performed by any that euer was possessed , and that belzebub would rather chuse to be tortured in hell a thousand yeares then to haue endured such an affront and infamy in the body of magdalene . o the same day about two a clock in the afternoone there came thither in the company of certaine gentlemen , a huguenot that would needs dispute with the deuill . when suddenly the deuill verrine began to say , shee whom thou seest heere is the daughter of an hereticke , shee is of s. rhemy , her father and mother died huguenots , and monsieur de beaucamp is her kinsman , who would haue disswaded her from dedicating her selfe to the seruice of god ; but now by his permission she is bewitched and possessed , hauing three deuils in her body . doe not thou conceiue that thou art now to enter into the lists of disputation with a woman ; no , thou shalt not direct thy speech to her , it is i that will grapple with thee . come neere , and aske what thou wilt . to this he answered i aske nothing . then said the deuill , you are quickly satisfied ; it seemes you are very rich , that you haue need to aske nothing . and bid the gentle-man propound what hee had thought to haue said ; what is it ( said hee ) that you would bee resolued of ? to this the gentle-man said , how prooue you that the church was the true church ? the deuill answered , there is one god and one church . the huguenot replyed vpon this , i beleeue the church . verrine said , dost thou beleeue the true church which is the church of rome , i know thou dost not beleeue it ? he answered , let vs leaue that point , i affirme that i am in the true church . verrine replyed that it was not true . then did the other bid him to show some reason , whereby it might bee declared whither the saints may pray for vs or no. verrine said , who so denyeth the prayers and intercessions of saints , denyes an article of his creede , which doth confesse the communion of saints . then replyed the other , i am not satisfied with this giue me a better reason . to which verrine answered , doe not you your selues pray sometimes one for another ? you know full wel , that you pray for your kings and princes , and doe you conceite , that there is lesse charity in paradise ? i say no : for standing before the presence of god , and god being charity it selfe , it falles not within the compasse of doubt , that saints pray for vs. but the other said , that for all this hee was not yet satisfied . then verrine told him , thou art proud , yea and curious in thy nature , thou deseruest not to haue fruition of the light , for thou dost not endeauour to search forth the same . then they fell vpon the point of the blessed sacrament , and the huguenot said , that it was necessary to beleeue that his diuinity onely was there , and not his humanity . verrine answered that he was really and truely there , both in diuinitie and humanity , and alledged diuerse reasons for the same , saying , that who so denyeth that , denyeth the first article of his creede , thou dost acknowledge ( said hee to the huguenot ) in thy creede , that god is omnipotent , and yet dost now crosse that , and denyest heere his omnipotency : for if hee be omnipotent , then is hee of powerfulnesse to performe the same ; which he also doth for his body and diuinity are in the blessed sacrament , whereunto hee added , that gods word ioyned with his power could not but take effect , and that when god had affirmed a thing , it was impossible for him to lye . then said the other , and i affirme that wee receiue him not but by faith. verrine answered , this ( by faith ) will lead you all to hell , if you bee not humbled , and giue way , vnto the truth . the other said , and how is the body heere , when it is said , that he sitteth at the right hand of god ? verrine replyed . it is true , hee is so : yet doth he not say , i can be no where but at his right hand , he said , when he made the first institution of this blessed sacrament ; take , this is my body and my bloud , it is not said , this is by faith , but it is said , this is my body : as often as you doe this , you shall doe it in remembrance of my passion . then verrine added . you deceiue your selues , in that you thinke that the body of our lord doth fill or take vp any place . no , no , it is not thus , for his body is a glorified body , and is adorned with all the qualities of a glorious body , yea i doe further say , that he being more perfect then all , hath therefore a body so blessed aboue all other , that hee occupyeth no place , but is couered and shrouded in a litle o bit of bread onely . * then there began a disputation between leuiathan and verrine in the presence of the said huguenot and of sundry catholicks , one of the deuils speaking an● sustaining the cause of god ( which is verrine ) and the other , to wit , leuiathan ( who is the master of all hereticks ) the cause of lucifer , and speaking interchangeably , they reasoned to this purpose . what ? ( said verrine ) is not god omnipotent ? may not hee exact this seruice from the deuill , to enforce him to doe his will , when it shall be best pleasing vnto him ? p leuiathan taking the huguenots part , replyed . my friend , doe not beleeue him , wee are all the fathers of lyes . ha! you shall shew your selfe very weake to giue credite to his words ; beleeue me you are in good way , beleeue me , and hold on your course . verrine answered , thou lyest , and art not able to prooue it . leuiathan said , i will sweare solemnly that he is in a good way . verrine replyed , thou art an accursed spirit , and wilt take a false oath against god and his church . leuiathan said vnto him , no , i say , i will take mine oath according to the meaning of god and his church . verrine answered , thou canst not doe it , vnlesse thou haue some sinister and reserued intention . leuiathan said , leaue this talke , you neede not search so deeply into the botome of this . i onely bid thee , answere to what thou oughtest . verrine said , i am heere on gods behalfe . it is true ( said leuiathan ) and i am heere , on the behalfe of lucifer . then verrine said , that is the very reason that thou art not able to say what i say , but onely tellest lies , thou art in the body of magdalene , that thou maist destroy soules , but i am heere to saue them . that is true , leuiathan . then said verrine , wilt thou take an oath , as i will , affirming that there is but one god , one baptisme , and one church ? i am heere to take part with god. leuiathan turning himselfe towards the huguenot , said , bee resolute my friend , bee resolute , thy church is the true church , thou mayst safely follow these paths . then verrine told him that hee lyed , and that it was the church of darknesse , wherein no truth was to bee found : and because they tooke not the help of a candle to direct them to the habitation of truth , but stumbled along with a dimme and darksome lanthorn , what wonder was it if they miscaryed from their way , and could not attaine vnto it . leuiathan said , no , this is the true church , which is beawtified with the fair appellation of the reformed church . verrine replyed , i tell thee it is the gulfe of hell , because the curious tread dangerously on the brimme of that gulfe , and are euer labouring and digging neere the brinke thereof , and not being able to finde that which they search after , they doe at length tumble in : and when the head falleth into this pit first , the rest of the members of that body doe easily follow after : witnesse beza , caluin and luther , who alledged and said , that they were preists and religious persons , yet did they despise all religion , and all ecclesiasticall discipline . and although darknes issued from thence where light should haue remained , yet for all that , ( said verrine ) men ought not to take away preist-hood , or to abolish the orders of religion , because there are some wicked preists , and ill-disposed religious persons . for prooofe whereof he alledged , that in the company of our lord himselfe , there was a iudas : yet who would bee so foolish to conclude that the rest must be as wicked as hee . then said the huguenot , q how prooue you that god hath commanded vs to pray to saints ? verrine answered him , it is an article of your creede ; if you be wiser then god , why goe you not and pluck him from his throane ? to this he said , i am not yet satisfied in this point , but tell mee , how prooue you there is a purgatory ? verrine replyed , yes . i will prooue it easily vnto you : i affirme that god hath said , that no defiled thing shal enter into the kingdome of heauen . to this the other answered , that he was not content with his replications , because the deuill is the father of lies . verrine said it is true , wee are the fathers of lyes when wee haue free and vncontrouled scope to speake from our selues ; but being constrained by god , wee haue a necessity imposed vpon vs to deliuer the truth . what ? thinkest thou that thou disputest with the woman heere ? thou art too arrogant ; thou deseruest not to haue thy vnderstanding inlightned : thou art too curious , and what thou hast heere heard will not bee auaileable vnto thee . the huguenot replyed , hold thy peace , thou art not able to answere , and art indeed but a block head . verrine answered , it is not words will bring men to heauen , there must be an addition of some thing else : faith & good works are to be thought vpon by those that will goe to paradise . here upon leuiathan said , turning himselfe towards the huguenot : my friend beleeue mee , stand stoutly to it , i will accompany thee if it seeme good vnto thee . r then the huguenot said , with all my heart , shake hands , & let vs goe if thou wilt . to this verrine said ( directing his speech to the huguenot ) soft and faire , soft & faire , the deuil hath no power on her body , although he vse her toung as his instrument to expresse himselfe . but you sir , where doe you conceiue you are , in some wood or at some may-game ? and taking him vp very sharply he said , the deuil take al those who neuer go to church , but to commit a thousand sinnes and impieties . the other said vnto him , is there no shame in thee , that speakest thus before thy god : thou art worse then a deuill to pronounce these words . o accursed wretch , said verrine , thou doest not deserue the least glimse of light : for when thou spakest this , thou diddest conceaue thou haddest spoken vnto a creature not vnto the deuill : thou miserable loathed , and abhominable caytiffe : thou art worse then the deuill : yea , thou hast inwardly resolued to commit some notorious sinne : get thee gone thou wretch , get thee gone . darest thou to be so hardy , as within a church where the blessed sacrament remaineth to conceiue that which thou hast conceiued : thou deseruest death , thou obstinate fellow . then s the huguenot departed , & verrine said vnto the catholicks that were present . what ? did you see how this wretch shrunke away , learne you by his example , and doe not doe as you haue been accustomed , kneeling onely vpon one knee when you came to heare masse . no , no , you should not misdemeane yourselues thus , but should behaue your selues as malefactors before your iudge . in t the euening , magdalene onely was exorcised , and during the time of exorcisme there was represented vnto her a vision full of horror and amazement , for she saw two diuels in the semblance of serpents , each of whom held a soule in their mouth that seemed vnto her more deformed then hell it selfe : and the fright of this spectacle did endure long after the exorcisme , and had not quite left her when shee made relation of the same . the same day father francis billet wrote vnto the priests of the doctrine in this manner . u dearest and best beloued brethren , i beseech you in the name of almighty god , that you would be pleased to come hither as soone as possibly you can : yea if you could to depart vpon the very day or the day after at farthest , that this messenger shall arriue vnto you , and to come hither ; where you shall vnderstand of diuers passages and occurrences so strange , so vnheard of , and so vsefull , that hee who is not present to see and to be made acquainted with the same will hardly beleeue it . for they are things of that high nature , that who so vnderstandeth not the bottome and foundation of it , will hardly humble his iudgement vnto the truth thereof . but come , because this matter toucheth the glory of god , and of his church , the conuersion of soules , and the honour and aduancement of your vocation . come then , and doe not wonder if , i do so often inculcate this word ( come ) vnto you , for i doe assure you that it is a matter of importance . letters speake but once , & therfore i had reason to make frequent repetition of this word . come then with all the speed you may . i should conceaue my selfe guilty of a great offence if i had not disburthened and cleared my conscience by writing this letter vnto you . you may obiect vnto me , that i am too easie of beleefe , but come and you shall see , that i am not alone of this opinion : if i am deceiued , there are others in the same case , whose iudgements i must beleeue to be more able and more piercing then mine owne . i doe assure you , that if you had seene and obserued these things , you would receiue great contentment thereby , and would rest very well satisfied . for god hath permitted , that a sister of the company of s. vrsula , most vnworthy though shee be , to bee bewitched , hauing three diuels in her body . her name is louyse capeau , who hauing from her youth begged of god to set her in some course of life wherein shee might remaine to his greater glory for the saluation of her soule , and the profit & good of her neighbour : and being entred into that vocation wherein now she standeth , in the first yeere of her nouiciatship god began to instill into her , strong and vehement desires to endure , for her neighbours , all temporall paine whatsoeuer : yea to vndergoe the torments of hell it selfe , if it might bee done without her separation from god ; and hauing persisted till this time in her request , especially when she was to receiue the blessed sacrament , at length she had her desire , and did accept with great patience all the said paines and torments euer saying these words : lord i thinke my selfe vnworthy to suffer any thing for the loue of you . shee made all these requests without asking any mans aduice , because shee euer conceiued , that it was no way within the compasse of sin , so that when shee found her selfe possessed , shee was much abashed thereat , and wondred with her selfe from whence it might proceed . but god , from whom this was not hidden , did saue vs a great deale of labour , by laying his charge vpon one of the diuels that were in her body to answere vnto the exorcismes , and to deliuer the truth what the end was , wherefore he remained in her body . and although the diuell after many adiurations which the exorcists made vnto him , seemed obstinate in his silence , and would giue no resolution vnto any thing that was propounded ; yet being commanded on gods behalfe , and by the authority which he hath giuen vnto his church , and by the vertue and powerfulnesse of exorcismes , hee did in conclusion roare aloud , as though hee had been outragiously mad , with such high and affrightfull cries , that he was heard a great way off ; and so turning to magdalene of palud , hee said three seuerall times , it is true magdalene , it is true , it is true , louyse is possessed for thy sake , and for thee doth she suffer this affliction . o magdalene , louyse is thy pledge , and repeated these words three times : her body shall bee afflicted particularly for thy soule , and by a consequent for many others . then speaking to louyse he said ; consider that thou art an accursed , detestable , wretched and abominable creature , and so repute of thy selfe before god. i am constrained to lay it close vnto thee : endeauour to beleeue that of thy selfe which diuers would perswade thee to beleeue . if thou thinkest thou shalt be hurt thereby , thanke thy selfe , i cannot doe withall . doest thou not know what is commonly said ? harme watch , harme catch , thereby meaning the torments which shee had and was to suffer , saying vnto her , that she was not to vex her selfe , if these afflictions did fall heauie vpon her : for , said he , why wouldest thou then aske them ? cursed bee the charme by the which god shall receiue so many offerings of thanksgiuing , and men so many showers of benefits ; and repeating three times cursed bee that charme , it was not ( said hee ) our intention , no● the purpose of the magician and the rest that agreed thereunto , that these things should bee brought to so vnexpected an issue . our intendment is alwaies sinister and mischieuous , to cause all villanies to be set on foote and acted , and to procure iudgement to follow on the necke of them : wee haue been constrained from god to pronounce and declare him innocent , whom wee suggested vnto louyse to bee the author of her troubles ; wee haue opened and disclosed the name of the magician by the vertue of exorcismes , and haue cried aloud that he is such an one . notwithstanding all this declaration of mine , yet will your apprehension come short of these things whose life consisteth rather in their action then in their relation . afterward , vpon the day of the conception of the blessed mother of god towards euening there were diuers discourses vttered , full of excellency and vse , which hee promised should continue till christmasse . hee did in particular labour the conuersion of magdalene , and in her the conuersion of many others : so that those who heard it twice a day at the time of the two seuerall exorcismes returned from thence with full satisfaction , the whole assembly being filled with the admiration of it : whereupon i will ingeminate this word vnto you againe , come if you be wise , and herein make declaration of your wisedome : for true wisedome is to harken and be obedient vnto the will of god. but you may obiect , how proue you that this is the will of god ? doe but come and these doubts shall bee cleared vp and dispelled . you know that there is no good but is accompanied with some difficul●y , come , come , and bee assistant vnto our lord , and suffer your selues to be a little diseased for his sake who for the loue of you did not feare to approch to mount caluary : doe not you then from the dutie you should be are vnto him , be dishartened to vndergo i● is trouble : hee hath shewed you the way , follow your captaine . and since you are his souldiers , it standeth with reason that you should abide in your carrisons ( i meane your vocation . ) come and bee not fearefull to combate with his enemies , for now occasion doth present it selfe , the enemy is discouered , and you are to fight no longer in corners : and god hauing regard vnto their patience that haue suffered so much for his sake , will in a full measure recompence the same . the diuell had sworne very solemnly , that all hell had a resolution to abolish and root out the christian doctrine and the company of s. vrsula , to their vtter ruine and perdition ; if their power bad been of sufficiency to compasse the same , god himselfe permitting this for his glory , as he did tolerate the like practise vpon iob. and to assure vs the better hereof , hee hath suffered the diuel to reueale it , who hath been enforced to affirme that god would doe now as hee did by iob , worke good out of these tentations , which the diuell projected for euill purposes . god is very cunning to draw good out of euill , and is like a skilfull surgeon who when hee obserueth a man to abound with more blood then is expedient for his health , hee launceth him , and draweth that vnnecessarie superflux of blood from him , not thereby to kill him , but as the surgeon taketh some blood from him that is sicke , the better to prepare him to be cured , and this is done to preserue him from many inconueniences and dangerous maladies which otherwise would grow vpon him : so doth god demeane himselfe towards vs hauing permitted that we all , without exempting any one should be tossed in this tempest . for the diuell himselfe did affirme , that hee had left none of vs vnattempted , but said aloud , francis , be not angry , thou hast had thy share in these tentations as wel as others : and so hast thou iames ( speaking to father rets . ) it is true romillon , it is true , all thy people haue been tempted , but be of good cheere romillon , for thou shalt regaine them all . peter barmond hath been tempted likewise but you will recover him , and most vnhappie shall he be if he doe resist it . and hee charged vs to send for him : whereupon there was a letter written which also did concerne the fathers of aix , and was deliuered by father rets . we doe already see a good and happy beginning in magdalene of palud who is now much strengthened , and exceedingly altered in her inward man. belzebub and all the diuels in magdalens body are forced to obey god ; and verrine doth so taunt and braue them on gods behalfe , that we all remained greatly astonished . he would not sticke to say , cursed art thou belzebub , and you balberith , leuiathan , asmodee , astaroth , and carreau : yea hee out-dared lucifer himselfe , telling him that it was fit almighty god should bee obeyed , and not lucifer or hell , or the rest of the diuels . hee would oftentimes cry aloud , belzebub thou art my master , and i am a vassall of thine when i am employed from lucifer , but now i haue my abode here by the appointment of god : hence it is that i speake so arrogantly before my prince , and doe braue all hell , saying to belzebub , belzebub i charge thee in the name of almighty god that thou lie all along vpon the ground ; and so treading vpon him , verrine vttered these words full of arrogancy and pride : where are thy princes now belzebub ? and you that are there abiding , what is become of you now ( speaking to the diuels ) you are all of you princes , at the least fiue of you : if you haue any command or authority , i charge you answere me , i giue you leaue to call lucifer to your aide , now hee hath an excellent occasion to shew himselfe . how now belzebub , wilt thou suffer thy slaue to tread thus disdainfully vpon thee ? then crying to all the assembly hee said : these are my princes , but now i doe not acknowledge them to be so , but i do this by compulsion not by loue , by constraint , not by grace . belzebub answered him not a word , but stood full of shame and confusion , and was able to resist no longer . verrine then began to speake aloud to those that were there present ( for there was much people there ) come all of you , come , come , i say and feare not to triumph ouer gods enemies and yours . then the company came and trod vpon him , belzebub not daring to reply against it , or to mutter one word , but remaining exceedingly dismayed . many other discourses were deliuered by him , the relation of which would take vp too much time ; come you if you please , and you shall bee more particularly acquainted with him . your most humble and most affectionate seruant francis billet priest of the christian doctrine , hath written this letter . then hee signed it , as did also franciscus domptius , and a good distance below it was written . i magdalene of demandoul doe testifie and confirme that all which is written in this letter is true , especially that which mentioneth my repose of conscience . i find my selfe much changed , blessed be god and his sacred mother ; for i assure you shee hath much assisted me . pray vnto god that hee will giue me perseuerance , and his grace , that i may be a thankfull acknowledger of his manifold blessings which in such plenty he hath heaped vpon me . the acts of the . of december . this day louyse and magdalene were exorcised , and in the middle of the exorcismes , x leuiathan entred into the lists of discourse , and said vnto verrine . o verrine now thou hast nothing to say : then verrine replyed , it is not for thy sake i speake , i now belong vnto a greater master then thy selfe , and him am i to obey . leuiathan said , hold thy peace thou art a proud spirit . to this verrine replied , it is true , wee are all the children of pride . but is it not true , haue not i humbled thee ? no said leuiathan , thou hast not been any cause thereof ; i tell thee it was the creature whom thou hast humbled . verrine said , thou liest , it was not that creature ; whatsoever hath been done , hath been done for thy confusion and her conversion . wretched caitiffe as thou art , i am heere an embassadour from the living god , and thou an agent from lucifer ; darest thou deny this said verrine to leuiathan . not i , said leuiathan : then verrine said , i am an ambassadour from god , who hath sent mee hither to put his will and not mine owne ends in execution . to this leuiathan replyed , are there not other ambassadours ? there are angels , and there are preachers , is it not so ? it is true said verrine , but thou art not ignorant that when a king would employ an ambassadour , hee hath choice of princes , great lords , and gentlemen ; yet if his pleasure be to send some lackey ; why , he is a king , and may command and doe what seemeth good vnto him ; for he may vse small things to effect matters of great waight and importance . leuiathan answered , there is a great difference betweene them . true ( said verrine ) yet if the kings of the earth be invested with this power , how abundantly more shall the king of glory possesse the same . it is true , there are princes , there are angels , and great preachers : yet if his pleasure be to command his meanest slave , who shall hinder him to doe it , since hee is omnipotent ? yet is he not a whit the lesse king , or the lesse great , this doth not diminish or bring an ebbe vpon his glory : nay it is so different from that , that it is a touch of his greatnesse to bee able to force our will , for of our selves we are all wicked , but god is able to transforme our rebellious nature into obedience , yea to make thee leuiathan , and thee lucifer to stoope and double vnder the yoke of subjection ; for hee is above you all and can easily force obedience from you . leuiathan said , what ? dost thou looke to draw mens attention vnto thee ? thou art but a divell . true ( said verrine ) i am but a divell , but being by god compelled to deliver a truth , i cannot but performe it . knowest thou not , that hee raised lazarus from the dead , and that his all powerfull word in speaking a fiat , framed whatsoever seemed good vnto him ? yes , ( said leuiathan ) but lazarus did not hinder or resist that miracle that was wrought vpon him , but these creatures here doe impeach and stoppe ( as much as in them lieth ) the execution of gods pleasure . verrine answered , he is omnipotent , and changeth evill into good , nay , hee is of more force to attract and expresse grace out of sinne , then hell is of malice , to draw sinne out of grace : for he is king of the whole earth , and when he commandeth whatsoever suteth with his good pleasure , i see he is obeyed ; because he that doth command it , is a king. god were not himselfe , if he were not more powerfull then his creatures , nay i affirme , that then the divell would be mightier then god , for he can worke evill out of good , and cannot god worke good out of evill ? you see how bold i am . leuiathan said : god doth indeed call y men vnto him by many secret inspirations , by the teaching and instructions of learned men , by the threatning of his judgements , and by the angels themselves , yet for all this they are so hardned in sinne , and so grosse of heart , that although they see themselves hemmed in on all sides , and cannot avoid to be converted vnto their god , yet in their arrogancy and flintinesse of heart , they will not sticke to say , lord thou art willing to receive me , but i am not desirous to come vnto thee , for i have nought to doe with thee . i had rather be a pray vnto the divels , and have a full fruition of all sorts of pleasure , then bee received of thee , and casheere them . it is true , said verrine , that thou hast spoken . there be sinners of that improvident obstinacie , that they will remaine determinately setled for many yeeres together in their wickednesse , so that god is incited to a kind of anger , and would be full of impatiencie at it , if such passions could take place in god. but i affirme , that they cannot reside in god , for they would argue an imperfection in him : but if god were capable of impatiencie , or if he could bee grieved , i say , hee would weepe when hee beholdeth those obstinate soules . but god is not subject vnto griefe : for they who affirme that the sinnes of men doe strike a sadnesse into the holy ghost , are not to be vnderstood as if the holy ghost were indeed grieved , it is a sinne to thinke so , but that he doth dislike and abhorre these abominations ; yet being an excellent painter , he is able , when he pleaseth , to correct any deformitie in this his portraicture . thou knowest leuiathan that this is true , and that i am here by the appointment of god , but am tied and bound from revealing of sinnes . leuiathan said , thou lyest , for thou hast divulged them , and art now convicted of a manifest vntruth . it is true , ( said verrine ) but this is done for the good of these sinners , neither could the miracle be manifested , if the sinnes were not divulged . then turning himselfe to saint magdalene , hee said these words : it is true magdalene , thou wert a sinner , neither doth it redound vnto the dishonor of god , or lay any disreputation vpon thee that thou wert so , nor is there any diminution of thy happinesse because thou diddest formerly offend . that is true , said leuiathan , but there is a great difference betweene this and that magdalen : she needed no divels to convert her , but was reclaimed by her owne care and industry , and therefore it is not probable that god hath sent thee into this body for the conversion of these two soules , since there be many other meanes to bring this to passe without thy helpe who art the father of lies , and whom no man will scarce beleeve . hold thy peace ( said verrine ) accursed spirit as thou art , and give me audience . it is true , i am in this body , god having suted and fitted his pleasure to the desire of this creature : i am here expresselie from almightie god , for his glory , and particularli● for the conversion of these two soules , and miserable shall they bee if they bee not converted . thou tellest me , that saint magdalene was not converted by the divell , it is true , but wee live not now in that time when god came downe from heaven , and with his humanitie and devinitie did labour the conversion of soules : but i say withall , that he is still the same god ; and therefore is able to give birth vnto those works , whose greatnesse may equall the former . it is a truth ( said leuiathan ) that god is not in the world as in times past , yet hath he bequeathed vnto his church his sacraments , preachers , and many other remedies which were not practised in those daies . but none did euer reade that god made divels his instruments to convert soules , since they are the fathers of lies , and stuffed with all kind of malice and falsehood . who without great difficultie would give credite vnto them ? there is no man but would be readie to object , that god hath many other meanes to gaine soules vnto him , without taking the service and furtherance of the divels . it may be so ( said verrine ) but tell me leuiathan , are there not oathes whereby a truth may be averred . leuiathan answered , knowest thou not that we z never sticke to take a false oath ? i am sure thou knowest it ; witnesse the oath that was lately taken amongst the capuchins , you know my meaning . to this verrine said , either make it appeare vnto mee that there is no oath that may bind and stand in full strength , or else thou art vanquished . for i say , that an oath taken according to the meaning of god and his church , with all other due ceremonies and circumstances requisit thereunto , doth bind and is in force , and whosoever will deny this , must deny the omnipotencie of god , all the authoritie of the church , and all the bookes of exorcismes . to what purpose doe men exorcise , and make interrogatories vnto diuels , if their replies be never consonant vnto truth ? it were an idlenesse to be prodigall of so much time , and to wast so many yeeres , if this were so . it were much better that exorcists should spend their time otherwise , and take vpon them some other course of study . to this leuiathan answered , i have affirmed , that all oathes are not true , because of the sinister and perverse meaning and reservations of the divels . i confesse ( said verrine ) all are not true , because when the exorcists are not heedy and well advised of what they goe about , wee are so mischeevous that wee reserve some secret and sinister intention , but when we are enforced like gally-slaves by the power of god , i tel thee wee must obey his pleasure ; and therefore leuiathan thou art consounded . for i my selfe , not from my owne will , but vpon constraint from god , haue lessoned and warned the exorcists to apprehend aright all the intentions and ceremonies whatsoever that are requisite in the making vp of a true oath . then said leuiathan , how darest thou speake thus in my presence , knowest thou not that i am mightier then thy selfe . i grant it , ( said verrine ) thou art mightier then i to do a mischiefe , for thou hast more knowledge to doe it , thou being of the order of seraphins , and i onely of the order of throanes . i am one of your slaves , but let me tell you i doe not now respect any of you , ( meaning the princes that were in the body of magdalen , every one of whom hee braved one after another . ) what ? ( said he ) answere you nothing ? are you such gallant doctors , and can you make no reply ? ha , you would answere now if you knew what . come on , speake , speake . a leuiathan replied , knowest thou not that when sinners are obstinate , they are vncapable of conversion : nay , god himselfe is not able to winne them vnto him ; witnesse iudas , whom our lord could not convert . how canst thou then conceive , that a divel should bring this to passe , when god himselfe by the practise of all his art and cunning cannot accomplish the same . verrine said , i have affirmed that god is omnipotent , and may make an alteration in the free will of man , and change it from evill to good . knowest thou not that god is a cunning painter , who can fashion and make vp a picture when it seemeth good vnto him , and is contented , if they doe but leave him the table to worke vpon . it is true ( said leuiathan ) if the creature doe not hinder it ; for god hath created man without his aide , but cannot save him vnlesse he co-operate and give assistance vnto it . verrine answered , if the body and soule doe remaine together , it is all that god desireth , who well knowes when to take his pencels to correct and perfect vp this table . i affirme further , that if he will he is able to make it more beautifull and more goodly then ever it was before , which he may easily doe by laying on colours of more freshnesse and luster . knowest thou not that hee is the father of the prodigall child ? if the fathers of this world be thus loving towards their children , and doe cherish them , and yet doe sometimes threaten them , not to hurt them thereby but to make them wiser and better advised : how much more shall hee shake the rodde of his iudgements over them to preserve them from the hands of iustice. and when the child of god shall acknowledge his fault , then shall he returne vnto his father , and humble himselfe before him ; for as the prodigall child did demand his patrimony to be giuen vnto him , which when he had gotten from his father into his owne hands , hee wasted all in riot , and was at length driven to such necessitie , and extreame penurie , that he was forced to feed with hogges : so fareth it with sinners , god heapeth on them such plentie of his blessings , that they are even glutted with the multitude of them : yet when they have consumed all in the heighth of prodigalitie , this gratious father embraceth them , and taketh them vnto him , if they will not adde wilfulnesse vnto their wast . for if worldly fathers are so loving , shall not god who hath created them , bee much more gracious and good then they ? i grant ( said leuiathan ) that there are many prodigall children , but very few propose that first prodigall child for their imitation , that like vnto him they may returne to god. for when they have trifled and melted away all their goods , and have fashioned themselves to take the impression of all manner of impieties , yet doe they remaine in their obstinacie , and are still nailed fast to whatsoever savoureth of malice and mischiefe : and notwithstanding that god calleth vpon them by many inspirations , yet are they resolved to reply vnto these his holy motions ; we will take our fill of all worldlie pleasures , whatsoever it cost vs. it is true , said verrine , but yet when god will , he can worke good out of evill , for otherwise he could not be omnipotent . it is no impotencie or imperfection that he is not able to sinne or lie ; it is rather an argument of his omnipotencie , and of his transcendent perfection . we are both of vs sargeants , and doe both execute our commission , though after a different manner : for thou doest here fulfill the will of lucifer , but i doe accomplish the good pleasure of the almightie . thou maiest thinke that i doe brave thee ; i tell thee still that wee are sargeants sent , as it were , from two severall parties , and doe the wil of them that sent vs : and although we doe not both execute the same cōmand , yet are we stil sargeants . so if two preach , and both think they deliver truth : as for exāple , a preacher of the church , and a minister , although the action of preaching be commō vnto them both , yet doth it not proceed frō the same spirit , because the preacher of the church vttereth the truth , but the minister hath his vnderstanding perverted by errors , and doth interpret divers passages of the scripture according to the giddines of his privatfancy , and is so self-conceited ( for they have al of them a touch of curiosity ) that he doth imagine he is able to bound in the omnipotencie of the father , the wisdome of the son , and the goodnes of the holy ghost within the narrow limmets of his owne vnderstanding . but such come far short , and have their braine too much scantled , to comprehend god & his infinite perfections . god is wise , for he is wisdome it self , & needeth not the advise either of angels or men , much lesse of divels . i tel thee leuiathan , that i am but the bare reporter of these things , and to effect this i doe thus trouble her that is possessed : for except god did put in vse his authoritie and force which he hath over divels , he were not god. i am of opinion , that those who will not humble themselves , might doe well to assault god , and take his glorie from him , and translate lucifer from hell to seat him in paradise . it is a grosse errour to conceive that god is not more able to convert evill into good , then the divell is to change good into evill . i affirme that god is omnipotent , and therfore may do al things , and when he pleaseth to put his power in practise , he can force the divel as a gally-slave , & as like vnto a iudge , can make the malefactor to tremble before him , and can compell him to accomplish his will when it seemeth good vnto him . they that do not beleeve this , are accursed , & want the first article of their creede , which faith , that god is almighty . i submit my selfe to these things , because god himself obeyed his executioners when they nailed him to the crosse . the saints , whēthey were lead to the place of their martyrdome , obeyed the will of their executioners , and yet thereby they did not intend any glory either to the hangman , or to the divell , no more then did our lord , vnto whom the vertue of obedience is most pleasing and acceptable : whereof i will now speake . i resisted as much as i could , and said vnto our lord , no , i will not deliver this truth : hee told me , thou shalt be inforced thereunto . i answered , no , no , they have bookes enough that doe plentifully declare this argument , but hee constrained me so that i must now begin with the vertue of obedience . then verrine began to say . what say you now to this point , learned doctor ( speaking to leuiathan : ) thou art the doctor of the b hereticks , come and deliver your opinion . and thou belzebub , thou art that proud one , and doest fill men with curiositie , and cocker them vp in their arrogancie : and thou balbarith , thou art hee that saiest , hee that loveth god , will have him often in his mouth , and by this meanes makest mē to fort weare god : and thou asmodee , thou art he who doest corrupt youth with thy loose speeches , and lascivious lookes : and thou astaroth , thou art he who assaultest men with idlenesse , especially you that are religious persons : and thou carrean , thou hardnest mens hearts , and thinkest to gaine all before thee : knowest thou not that with one poore word , with a fiat , he can doe whatsoever seemeth good vnto him ? doest thou not know that he is able to raise the dead ? i tell thee it is very easie for him to doe it ; witnesse the daughter of the chiefe ruler of the synagogue , when he tooke her by the hand and bad her rise ; which signifieth vnto vs , that a sinne committed in thought , and only knowne vnto god and onely hurtfull vnto the soule alone of him that doth commit the same , is easilie pardoned . c there are three sorts of dead men , as there are three sorts of sinnes : for there is the child of naym the widow , whom they carried out to be buried : thereby intimating vnto vs , that there are some who are dead in vaine speaches , and they are carried out of the citie , that is : they flow from the soule into the mouth , and are there vttered , and the offence thereof commonly tendeth to the scandall of their neighbours . this is represented vnto vs by that young man , whom our lord commanded to rise , and gaue him to his mother . wherby hee gaue signification vnto sinners , that when they have offended , they are to be presented vnto their mother , which is the church , as god commanded to bee done by the young man , as you well know . there are others that are dead in works , who are , for the most part , those that dwell in their sinnes , and remaine obstinate in them . . . . yeeres , represented by lazarus who had a stone laid over his graue . and the reason why god commandeth to vnbind him is , that hee might declare how much authoritie hee hath bequeathed vnto his church , and how much priests ought to be had in honour and estimation ; in reproofe of those who say they will not confesse themselves , obiecting , why should i humble my selfe before a priest ? is he not a man , nay , is hee not a sinner as well as i ? why then should i declare my sinnes before a priest ? god is gratious , and will pardon me without confession . then verrine began to speake of obedience in this manner . d obedience of all vertues is the most pleasing vnto god. charitie is a great vertue , because without it there is no entrance into paradise . faith is also a necessarie vertue , for without faith it is impossible to please god. hope also holdeth the same ranke , because it is our guide to heaven . humilitie also is the ground-worke of all vertues . to bee briefe , all morall vertues are profitable , good and praise-worthie : for i doe not affirme that a man may attaine vnto heaven without humilitie , and without charitie and other vertues ; but i averre , that hee who stands possessed of obedience , is garnished with all other vertues whatsoever . obedience is the most excellent of all vertues , i meane perfect obedience , for he that is perfectly obedient , is humble and charitable , he is confident , and persevereth vnto the end : nay , i say further , he that is truely obedient cannot die , i meane an eternall death . for some may obiect vnto me , that isaac was very obedient vnto his father abraham , yet did he finish the course which nature had proportioned for him , and died . i say no , for saint paul saith , that those that are blessed from above doe not dye , but saith they sleepe as it is true . isaac , thou sleepest , and shalt bee awakened at the day of iudgement . if thou have the integritie of obedience , there will be no opposition against thee : consider this well you that are religious persons , and haue vndertaken the vow of obedience . remember that your god was obedient euen vnto the death , i say vnto the death of the crosse : he did not murmure against his father , and say , father this mountaine is too steepe and vneasie to come vnto ( meaning mount caluary ) no , hee said not so . he did not speake vnto his father that he should so prouide that he might suffer death in a chamber or in a hall , because this mountaine was so loathsome , and so full of displeasing obiects that it seemeth a very compound of noysome sauours . no , no , with a full desire and free acceptation hee embraced death for the loue which he bare vnto you . you that are religious persons learne to obey your superiours when they impose any thing vpon you , and say not my superiour commandeth mee things of such vneasie performance , yea , almost so impossible to bee done that i know not how to turne mee vnto them . a religious person will not stick to say : ha , my superiour commandeth mee to declare my fault openly before people : this will edifie my neighbour but a litle . let his superiour command him to goe to rome , and hee shall say , i know not the way thither : let him inioyne him to fast , and hee will say , ha , my father , i am of so tender a constitution that if this pennance bee imposed vpon me , i shall be sick : how harsh and vnpleasing is it to be put to weare shirts of hayre . my superiour is so froward that he is not to be endured . if the superiour shall say vnto him , thou shalt vndertake to murther one of thy brethren , and the other not knowing the intention of his superiour , who speaketh this from his mouth not from his heart , onely to prooue him , will gaine-say him , he is not obedient , and therefore not humble : for obedience is the daughter of humilitie , and hee that is truely humble is alwayes obedient . learne you that are monkes and fryars , and read in this excellent booke , that is to say , vpon the tree of the crosse : it is your god who hath obserued his three vowes carefully , and as he ought : the vow of chastity , for hee is puritie it selfe , and surpasseth all the angels and creatures whatsoeuer as one that is immaculate and without blemish . touching the vow of pouertie , he hung naked vpon the crosse. he might haue beene accompanied with his traine of princes ( which are the angels ) hee might haue had garments to couer him , and whatsoeuer else was needfull , yet hee despised all , to demonstrate vnto you that are religious , that you ought to surrender your purse and treasure vnto him , and suffer your father to prouide for that which is necessary for his children . touching the vow of obedience , he hath been more obedient then euer any was , i speake this to you preists and monkes : behold your selues well in this glasse , and read ouer this booke aduisedly , it consisteth but of two leaues , and yet containeth all perfection : there are but two words within this booke , obedience and humilitie , yet if a man be rightly informed how to draw out the quintessence of this booke , he shall there finde all sorts of vertue that may any way further or yeeld conducement , to the attaining of so high and sublime a perfection . to what end doe you exhaust your selues with studying , and doe so painefully imploy your selues in reading of bookes ? be but conuersant in this booke and you shall be able to performe the will of god. if a seruant obey his master , how much more ought a childe so to doe ? wee that are deuils are as seruants or rather slaues , and doe nothing but constrainedly and by compulsion : but you that hope for an heritage in heauen , are bound to loue and serue him . i further say , that god hath three sorts of seruants : there are that serue him onely by constraint , and those are such as onely feare hell , and if that stumbling block were away , they would not care to drench themselues in the puddell and pollution of any sinnes whatsoeuer . others serue like hirelings , as doe those whose scope and aime is the attainement of heauen , saying , god hath promised vnto vs paradisus therefore we shall doe well to obey him . but there are a third sort more aduised , who doe not make either paradise or hell their scope , but doe the wil of their father purely out of loue , and haue not their end mixed with any secondary regarde of recompence : they set their confidence in god with their whole heart , and beleeue his prouidence in preparing for thē whatsoeuer is necessary : for ( say they ) if his care descend to birds and beasts , how much more will this his care extend to vs ? god heerein behaueth himselfe like a marchant who separat's farthings from sous , crownes from peeces of fower , setting euery sort a part by it selfe against the time he shall haue imployment for them , yet doth he not contemne his other money . so fareth it with god , hee taketh religious persons , and those whom hee hath marked foorth for his seruice , and putteth them to his vse and imployment , that they may performe some seruice of importance for his glory : yet doth he not despise the lay-men , but receaueth them all if they walke in his commandements , as doth the marchant all the rest of his money . those that are refractary would haue their superiour to bee obedient vnto them and not they vnto him : this is not well . no , they must be obedient beyond others , for know you not that they are tempted by the deuill beyond others ? if a great prince or a great lord offer to appropriate himselfe to the seruice of god , presently doe wee oppose and affront this his godly designement , we tempt him and say , sir you leaue at ease in your own house , you haue thus many pages , and thus many gentlemen that waite vpon you , besides many groomes and lackies : you are able to liue plentifully and neuer trouble your selfe : besides you are of a great house : sir , doe not slaue your selfe when you may liue in libertie you shall haue a superiour of base parentage , will you euer endure to obey him ? you must beare the scrip vp & downe the towne : you must weare a shirt of haire , and must discipline your selfe . ha sir , this is too great a burthen , you will neuer be able ro hold on this course : diuert this resolution , beleeue mee ( saith the world ) and they are not a few that beleeue and follow these perswasions . the childe in reason ought rather to obey his father then the slaue his master . the master and mistresse , when they haue disobedient and stubburne seruants , doe presently pay them their wages , and say vnto them , you are not for our turne , you are to depart and goe forth of our doores : so should a superiour demeane himselfe to his inferiours when he seeth them inclined to contumacy and rebellion , get you gone , goe foorth of doores , for you are not to be heere to follow your owne fancy , those that behaue themselues vnduetifully are not to abide heere . but they may obiect that it is lawfull to propound vnto the consideration of their superiour some kinde of commands whose lawfulnesse may be questionable , and say , father , in my opinion such a thing may be better done this way . no , beware of replications , for such a one ought to submit himselfe and thinke that his iudgement may easily goe awry . i grant , that in some cases hee may modestly reprehend his superiour , but alwaies in great charitie , not by way of reprehension but by way of aduise , saying . father , it seemeth vnto mee that you haue done such a thing , or haue vttered such a speach , which in my opinion might better haue beene done or spoken after this manner . but this is to be done in great humilitie and feare , as if he were to speake before god. because superiours are gods on earth , and those that yeeld vnto them obedience cannot doe amisse , prouided alwayes , that the thing which is commanded bee not e against god or the rules of his order or against himselfe : for in this case he is not tyed vnto obedience . nay , i say further , he is bound to slight him , to oppose him , and to reprehend him if hee should command any thing that might directly derogate from god or the good of his neighbour , that is to say , he is to speake home vnto his superiour , to open his fault and lay it before him if the fault be publick , as if he should command any one to preach heresies , or to doe something contrary vnto his vowes , i affirme that in this case it is lawfull for the inferiour to reprehend his superiour . in the euening , louyse and magdalene were exorcised by father francis , and the priest who exorcised them recited many appellations of god. then verrine said , say but the god of the christians , and thou hast reckoned them all , for that is the beginning and the end of them . all these names of perfection and ten hundred thousand more doe agree vnto him : these are no matters of scorne or mockery , cursed are al they that doe not beleeue it . then god being willing that f verrine should speake something touching confession that mens soules might be instructed and bettered by it . verrine answered god , that they had banqueted sufficiently , and that there was no reason why deuils should be mens phisitians : they will not beleeue angels , nay they wil giue no credit vnto god himselfe : for they haue said , that he was a dronkard , and a foole , much more will they affirme that the deuill is a liar . if thou saiest , that then by a consequent they must deny thy power , the authority of thy church , and the vertue of exorcismes , i answere , that they doe already deny the communion of saints and the sacraments . and if thou saiest that thou wilt guide them with thy light , i answere that they neither search nor seeke after the same . the turkes may haue some shadow of excuse , and may pretend ignorance , but christians may learne ( if they will ) those things , which they are to beleeue and take knowledge of . you are the pictures of this master painter ; and vnhappy are they that suffer themselues to bee soothed vp by the faire semblances of the diuell . g cursed be the houre wherein i am thus forced to open the meanes how men are to confesse themselues . * thou art hee leuiathan who makest some to deny the wisedome , others the goodnes , and many the power of god : thou art hee who teachest them new interpretations , which antiquity neuer heard of ; thou art the author of all heresies that euer were , are , and shall bee . thou art accursed , and wouldest haue plucked god from his throne : thou art blinde , and those that follow thee , say credo without credo ; and when the blinde leadeth the blinde , both fall into the pit . thou art the doctor of the false church , and although the father and mother should forsake their owne childe , yet would god neuer abandon his church . h a father is not to answere for the sinnes and faults of his childe ; but hee that is a father of soules must bee accountable for the transgressions that are committed by his children . you therefore that are the father and chiefe pastour , looke you vnto your charge . confession is to preceede the holy communion , and humility must take possession in your harts , if you will haue your requests granted vnto you . if a king be to be intertained in your house , you will presently decke foorth the same , and make your preparations sutable to so great a state ; and how dare you then receiue into your vncleansed houses the king and lord of glory , when your consciences are defiled with all manner of pollutions ? it is as if you would lodge god in hell. * for the sinfull soule is the habitation and cage for diuels , and is a christian soule , not indeed , but by appellation onely . you come into a church and kneele vpon the ground , and wish that masse may bee quickly finished , but you doe not consider that the priestly dignity surmounteth the ranke and condition of angels . i tell you , you are to bow your knees as oft as you shall heare the name of iesus : wee are a great deale better then you , for although wee obey not god for loue , yet doe wee yeeld vnto his pleasure by constraint , and in the vertue of exorcismes . if a harbinger of court should come and tell thee , behold the king is desirous to come and lodge in thy house ; thou wouldest make many excuses , because thou dost esteeme thy selfe vnworthie of such honour ; and wouldest labour to garnish thy house with whatsoeuer might be pleasing , or might adde any beawty vnto thy habitation . so should you take the broome of true contrition and repentance , to brush and sweepe the chambers and roomes of your soule , that when the king shall come to reside there , hee may make it his palace . you that are poore and ignorant people , you must not say when you kneele to the priest in confession . father , declare vnto me my sinnes ; this is no good forme of proceeding : for if in matters of slight importance concerning the body , euery man hath his vnderstanding i quick and able , much more should their conceptions bee free from dulnesse and earthinesse , in those things that appertaine vnto the benefite of their soules , and which are of a higher consequence : yet contrariwise men for the most part are insensible and dull in the apprehension of them . there are those that doe daily confesse themselues , and doe yet forget many of their offences ; how then shall they giue an exact account of them , that confesse themselues but from yeare to yeare , or from six moneths to six moneths ? thou wilt not shame to say , father i doe not remember my sinnes , let me heare you to aske and examine mee . o deafe and blinde caitife ! art thou able to giue audience vnto the diuell , and to fall into those sinnes , which hee inticeth thee to plunge into , and dost thou refuse to harken vnto the voice of god , who desireth to breath into thee the remembrance of thy misdeeds ? others say , to what purpose should i confesse my selfe ? is not the priest a sinner as i am ? haue i nothing to doe but to expose my sinnes to his knowledge ? beware of these contempts , i tell you they are instigations of sathan , framed purposely to bring priest-hood into disgrace , which is a calling more high and noble then is the dignity of angels : for the angels doe indeed contemplate the face of their god , but he k discendeth from heauen vpon the altar , at the consecration made by a priest. your processe that is entred in the high court of heauen , is full of difficultie and doubt , so that the euent thereof is not knowne to the saints themselues : yet is the mother of god a party with you , who together with your guide-angels is euer pleading on your behalfe , and saying , lord take compassion on them . before the time of confession , prooue your selues , examine your owne consciences , pray vnto god with teares , and make your intercessions vnto peter , magdalene , and the good theefe . the good theefe of his owne accord confessed his sinne , and reproued his companion , what ? hast thou no feare of god ? he was also pricked in heart by contrition , saying , domine memento mei . lord remember me , he also did in a sort satistisfie by dying , for hee linked and mingled his death and torments with the death and torments of christ iesus . your god doth endeuour to draw you vnto him by many admirable meanes , he will diuide the contrition , and acknowledgment of your sinnes amongst you , and will stirre you vp to recall them into remembrance , if you will giue eare vnto him . you should be patient in whatsoeuer aduersity may befall you : you should euer stand before your iudge , like vnto men that are guilty of high treason , and should thinke that the paines of hell are not of equall proportion vnto your demerits , and that you are not worthy to l suffer them . god is better knowne vnto them that cast downe their eies on the * earth , then to those that stare vp to heauen . for what are you but a compound of dust and ashes ? meate for wormes , and a pitcher of hansome earth , apt to breake , and subiect to a thousand miseries and mischances ? you are therefore to abstract your cogitations , and to place them aboue vpon the goodnesse of god , who for your sakes hath created the heauens , and filled vp the number of angels , yet are you still hardned in your iniquities . god pardoneth mans offences easily , if so bee that hee lendeth his helpe and forwardnesse vnto it : for god is hee that doth operate , and man doth co-operate with him . if you should dwell in a darksome house , and would faine enioy the benefit of the light , you ought to open the doore vnto him that bringeth his torch lighted vnto you , for hee is not worthie to bee enlightned by the torch , that will refuse to open the doore to him that bringeth it . and if hee should afterwards complaine , that hee sitteth in darknesse , and by meanes of being depriued of this light , hee is not able to worke , hee will bee answered , that himselfe is the cause of his owne misery , and that hee iustly looseth the light of the day , because he shutteth his doores against it . thus when god speaketh to the soule that is ouercast with mists and darknesse ; open thou poore blinde soule , open the gates of thy will vnto mee , i am that sunne of iustice , which will m illuminate and shine vpon thee : yet will not the soule open vnto mee , but chuseth rather to bee wrapped vp in darknesse . and why ? because if i should enter in , i should discouer by the cleernesse of my light whatsoeuer lieth buried in obscurity , and should chase thence that palpable darksomnesse , wherein the soule is so dangerously muffled . but alas ! it rather laboureth to be shadowed with darknes , and to wallow stil in voluptuousnesse and delights , ( which are lost in their very fruition ) then by paines and industry to bee blest with the full possession of a perfect light . confession followeth contrition , and before confession euery one ought to examine himselfe , and say , o my god! what am i , that i should receiue such manifold blessings at thy hands ? thou hast redeemed mee from the clawes of sathan , and hast retired mee vnder the couerture of thy wings . good god , i esteemed my selfe a malefactour waiting to heare the sentence of death pronounced against mee , and yet hast thou in goodnesse repriued mee from this prison , which is narrow , darke , and full of horrour , and besides the free donation of my life , thou hast infranchised mee with the seruants of god. good god , i was a malefactour and stood conuicted of grieuous and master-sinnes , yet was it thy good pleasure to remit them vnto mee . after n confession , euery one is to looke vnto satisfaction , but how many are there that hold not themselues endebted to god , but that god is a debtour vnto them ? who so demeaneth himselfe in this sort , let him know , that heauen is barred against him , except hee labour to strengthen himselfe with good workes , and not to appeare empty-handed before his god. for to what purpose serue the commandements , if good workes be not necessary to saluation ? you goe awry , if you imagine to bee saued by doing of nothing ; for god cannot lie . therefore you may boldly say vnto him , ha! my god , with what aboundant mercy hast thou brought back my soule from hell , and endowed it with thy sanctified grace ? good god what haue i miserable creature deserued to haue thy fauours doubled and heaped vpon me ? o infinite and immense eternitie , thy benefits towards mee know neither end nor number , and i frankly confesse my incapacity to comprehend them . god of mercy , thou hast condemned those once-beawtifull and goodly angels to the pit of hell , for one sinne of pride , and doest thou take compassion of me ? what of me , that haue so often transgressed against thee ? after o this discourse god commanded verrine to giue the assembly there present the last course of confections and sweet meats . then began verrine to confesse and say , i am able to say no more , let them goe to the apothecaries if they will , and buy them comfeits . what regard i whether their mouthes be sweetened or distasted ; for my part i would they might bee all dragged by vs to hell , they should see how well wee would entertaine them . god answered him , this supper is not dressed for thee . i command thee to say and doe that which i haue now decreed . after much resistance , verrine said , i can resist no longer , he is farre stronger then i ▪ and being omnipotent as he is , he will bee obeyed by faire meanes or foule , otherwise he could not be omnipotent . then said verrine , god himselfe hath instituted the blessed sacrament of the eucharist , i speake it as forced vnto it , and against my custome , and the fashion of the other diuels . for when they were to speake of god , or of mary , they were all accustomed to say , him and her , without any other addition ; but i who take gods part , p and am not now-sided with hell , am constrained to speake these words , sacred , and saint , and paradise , for confirmation of which i am ready to take my oath . then before the communion of the priest , verrine added ; ponder in your selues how god saith , open mee thy heart : for to you doth it belong to open , and garnish it with faith , hope and charity ; and to beleeue that christ iesus is in the blessed sacrament with his humanity and diuinity . q you will aske mee , how or by what meanes is hee there ? i tell you , you are not with such curiosity to pry into the meanes . beleeue simply that hee is a glorified body , and taketh vp no place , and therefore may easily lie hidden vnder the species of bread . hauing spoken thus , hee said vnto the priests that were there present : you that are priests , how could you dare to touch your god , if hee were there visibly and not vnder the forme of bread ? i tell you , you could not be so hardy as once to approch vnto so great a light : for his sacred mother on the day of his natiuity , dared not as it were to touch his hands , although she had carried him nine moncths in her wombe . know ye not that moses when hee came downe from the mountaine , and had spoken with god , was faine to couer his face with a vaile ; for otherwise the people could not endure to speake with him , so brightsome was the light that beamed and proceeded from his face ? then he suddenly turned to leuiathan , one of the diuels in the body of magdalene , and said , hola ! you that are such an illuminate doctor , what is it you now say ? pleade now thine owne cause ( o doctor ) in a close corner of hell , as heereafter i my selfe may chance to doe , but now i am a partisan with the doctor of doctors , who is also wisedome it selfe . then againe hee turned his speech and said , beware , beware r you that approch vnto the holy communion , how you receiue god in your harts , whom the heauen of heauens cannot containe . if the king of france ( o man ) were desirous to come to thy house , wouldest not thou presently say , ha , sir , my house is too little to giue entertainment or harbourage vnto your maiesty ; i beseech you sir , spare your paines to visit my poore cottage , and haue respect vnto my wants and pouerty . to this some or other will answere , it is the kings pleasure to haue it so , hee is wealthy enough , and will cause whatsoeuer is necessarie to bee conueyed vnto thy house , for hee hath his pages , seruants , and traine , that will take care of these things ; he hath no need to borrow thy goods , or any thing else that belongeth vnto thee , it shall suffice that thou lend him thy house ; and because where the king is , there is the court also , by a consequent the king honouring thy house with his presence , it shall put on the nature and appellation of a palace . so doth god when hee commeth to thy soule , if thou doe but bequeath vnto him the habitation of thy will , he will hang the roomes thereof with the rich tapistrie of all sorts of vertues . the holy communion is the table of the king of glory , yet do you carelesly venture vpon the same , as if it were the common boord of an inne , or as if it were a may-game , and place to dance in . the pages and seruitours of this table are the angels , yet not regarding all this , you giue a thousand occasions of scandall in the church , to wit , by thoughts , words , and other misdemeanours which i will not speake of , yea you there act diuers villanies and vncleannesses , where of the turkes would blush to be found guilty . aske therefore those sweet fruits , the seven guifts of the holy ghost , and so shall god water you with the dew of his grace in this world , and cloth you with eternall glory in the world to come . how easily would you loath all the pleasures of the world , if you had relished your mouthes neuer so little with the delicacies of your god. you that are poore are many times riotous , and spend in an howre all that you haue gotten in a whole weeke for the maintenance of your families . a christian should imitate christ iesus ; and since that reward is the fruit of labour , in vaine doth hee who will not labour expect a reward . thinke againe and againe vpon this fearfull sentence , which god will one day pronounce ite maledicti , then all processes shall bee ended , and there shall bee no more appeales . giue thankes vnto god after you haue receiued the communion , for it is a great blessing , which hee bestoweth vpon you , in that he hath vouchsafed to admit you to the participation of his body . it were a clemency not easily parallelled , if a king should gr●●t life and liberty to a man that stands conuicted of high treason ; but it is a greater wonder to withdraw soules from sinne , and to winne them to grace : for sinne is of a greater distance from grace then heaven is from earth : s hence it is that the remission of one onely sinne , doth chalenge from you a perpetuall giuing of thankes . the least blessing that god bestoweth vpon a man is of more worth , then if a mighty king would make a free donation vnto him of all his dominions . and what thinke yee ? did not god giue you a soule accompanied with the three goodly faculties thereof , that you might vse it and them to his glory ? the sinne that is committed out of frailty is against the father , and is easily pardonable : the sin against the sonne , who is the eternall wisedome of his father , is out of ignorance , and is excusable : but the sinne against the holy ghost , who is that euerlasting goodnesse is hardly pardoned ; some may bee reclaimed that offend this way , but very rarely . after this , verrine by a most solemne oath confirmed all which is aboue rehearsed , and in honour of the fiue wounds he said fiue seuerall times , adoramus te christe , &c. and towards the end saying this word , redemisti , he subioyned redemisti , that is , you , and not vs diuels , who are in hell . then hee said , great god i adore thee , who art heere couered vnder a little host ; cursed be that christian , who reputeth himselfe to bee a christian , and doth not beleeue it , hee is farre worse then a diuell . this same day in the morning , belzebub departed out of the body of magdalene and said vnto her , farewell , i goe to see thy friend who is in great perplexity : and so he went to marseille to aide the magician ( as he said ) against those , that did aduise him from father michaelis , to haue regard vnto his conscience . the same day father iames de rets came from aix to s. baume , and brought newes that father michaelis had t consulted at aix with the capuchin fathers , touching this particular , and that hee had sent diuers vnto marseille and willed them to bee carefull in a businesse of so rare and high a consequent . the acts of the . of december . this day in the morning the dominican father did exorcise ; and assoone as the exorcismes began , one of the diuels which was in louyse asked him saying , in the name of god , why dost thou exorcise mee ? who gaue thee authority to doe it ? the exorcist answered him , god and his church . then said the diuell , can god compell a diuell to deliuer truth ? the exorcist replyed , that he could . to this verrine said , beleeue it not , for we are all the fathers of lies . true ( said the exorcist ) you are the fathers of lies when you speake from your selues and that which is your owne ; but when you are constrained by almighty god , i affirme that then you may speake truth . verrine replyed vnto him . tell me if there bee any power or authority in the bookes of exorcismes to force vs to take a true and a binding oath , answere mee now to this ? it is true , that we may take a true oath ? as for example , when you interrogate vs in the name of god almighty , and by the authority of the church , tell me if in that case god hath giuen that power vnto you , to force vs to take an oath that bindeth , to wit , according to the purpose of god , and the meaning of the church . it is a truth ( answered the exorcist ) that god hath bestowed this power vpon his church , and vs. verrine replyed ; i spake this in confutation of those that auerre , that diuels cannot speake truth : i tell you that such doe in effect deuise the omnipotencie of god ; and therefore they may saue a labour in saying their creed : and if they doe say it , it is after the hereticks cut , that say their credo without a credo ; for they say it with their mouth , and deny it in their heart . i therefore auow , that since god is omnipotent , he may easily constraine the diuell to execute his will. u then did verrine turne himselfe towards leuiathan , and said : speake leuiathan , if thou hast any thing to say for thy selfe . leuiathan answered : i shall loose of mine honour , to hold discourse with my slaue , i am not disposed to talke . thou art faine to say this ( said verrine ) because thou hast not wherewith all to oppose or thwart that , which on gods behalfe i haue deliuered . leuiathan answered : god doth not vse to send diuels abroad to preach . that is true , ( said verrine ) x neither is my errant hither , to bee a preacher . leuiathan answered : what need all these words then ? they are no words of mine ( said verrine ) all my knowledge is nothing auaileable vnto me ; but he who causeth me to speake , is wisedome it selfe , and all these things doe proceed from the almightie . speake now ( illuminate doctor ) defend thy selfe , o thou doctor of heretickes ? i doe heere my dutie , and discharge my commission , speaking meerely from the strength of that which god commandeth , and not out of any fancie i haue thereunto : i haue not so much charitie in me , as to speake it from my selfe , but what i haue deliuered , is wrung out of me by maine force and compulsion . speake now vnto this , perchance you may get aduantage by that which i haue spoken . then said leuiathan , if i did see here any one whom i might call mine , ( meaning heretickes ) i would not make daintie to speake . thinkest thou ( answered verrine ) that god is like vnto men , who are curious and choise in their phrases , and lay a varnish of eloquence vpon their speeches ? i y tell thee , that with one sole motion of his will , he reuealeth by an intrinsicke manner of vnderstanding , whatsoeuer he pleased shal be accomplished : but the truth is , thou art pusillanimous , and hast nothing to replie . leuiathan answered , i neither feare god nor his angels ; and why then should i feare thee who art but as it were a lackey . it is true ( said verrine ) i am but as thy lackey , yet mightest thou answere if thou hast any courage residing in thee . but thou art a very illiterate doctor , and those that follow thee , must needs stumble in the darke , so full of obscurenesse and falsehood is all thy doctrine . darest thou sweare that thy doctrine is consonant vnto truth , as i wil sweare that whatsoeuer i haue here deliuered , proceedeth from the liuing god ? leuiathan answered , yes , i affirme , that it is all true . verrine replied , accursed spirit , darest thou sweare as i will ? yes , that will i , said leuiathan . verrine answered him , thou canst not without reseruing some priuate and malitious meaning . leuiathan then said . well , let vs breake off this discourse . to which verrine answered : if thou mightest be let alone , i doe easily conceiue thy inclination to sweare falsely ; and the reason is cleare , for thy doctrine is false , and if thou a shouldest take thine oath , thou wouldest sweare falselie , and not according to the intention of god and his church , not so ( said leuiathan ) i tell thee i wil sweare according to the meaning of the church . wilt thou sweare according to the meaning of the catholicke , apostolicke and romane church , said verrine ? leuiathan replied : what neede all these cautions and restrictions . they doe declare ( said verrine ) that thou are vanquished : for thy intendment was to haue sworne according to the church that is called the reformed church ; and is the church of caluin , beza , luther , arius , and the like heretikes . you may doe well ( said leuiathan ) to beleeue this babler , you may perhaps find him to be a great prophet . verrine said : it is true , i am of my selfe a b miserable diuell , as thou art , but after much resistance , and long disputation against god , i was at last constrained to speake the truth : for god is the prophet of prophets , and hee it was , that made balaams asse to speake . leuiathan answered : what ? doth god interchange commerce of language and conference with a diuell ? yes , that he doth ( said verrine ) but by a secret kind c of intelligence , and we resist ( as much as is possible for vs ) his commandments , yet at length we are of necessitie tied vnto obedience . then answered leuiathan : for mine owne part , i frequent no companie , but the societie of braue and worthie fellowes . accursed spirit as thou art ( replied verrine ) knowest thou not that when god doth worke , hee worketh not for the bodies sake , but from his regard vnto the soule ? i tell thee , the soule of a pesant that is endowed with the grace of god , is as pretious before his creator , as is the soule of a great king or monarch . it cannot bee denied but they are poore , yet god is able to inrich them , and to store vp much grace within them . speake now leuiathan , it may be thou shalt gaine some one or other vnto lucifer , and shalt not loose all thy labour . leuiathan answered , ha verrine , thou knowest well , that i gaine more vpon great personages , then vpon pesantly and base people . it cannot bee gaine said ( quoth verrine ) but that a man of note and qualitie is more incumbred to cleere himselfe of euill , and to applie all his actions vnto good , then is a poorer man : yet may an honest plaine countrie man be a cause of much good ; as a clowne of a wicked disposition may bee apt enough to practise a great deale of mischiefe . poore and rich are indifferently equally in paradise , for there is no distinction in that place betweene them . and least any one should mis-understand mee , and conceiue that there is an errour in my words , i do explane my selfe ; i do not say , that there shall be no diuersitie amongst them in the seuerall degrees of glory , for who so in this world is stored with most grace , shall in that other world attaine vnto a great portion of glory : as appeareth in magdalene , who hauing loued much , had much sinne remitted vnto her ; and therefore she is the second person after the d mother of god , and so is it also decreed and ordered by the church in the letany . o e dominicke , thou art my mortall enemie , and art now dwelling amongst the thrones , and holdest that place , which formerly did appertaine vnto me : i say not that thou art there as an angell , but as a saint blessed for euermore : for as there fell angels of euery order some , so god to fill up the seates that were void by the downefall of angels , hath placed the soules in them , diuiding vnto euery one that place of glory which he iudged they had deserued . then said leuiathan , what haue i to doe with this preacher ? verrine answered , i came not to preach , and those who vnderstand me , cannot say that they haue heard a f sermon , but that they haue seene two persons possessed to bee exorcised , and that the diuell in one of them did speake and discourse variouslie . then verrine spake to the exorcist , and said : why doest thou not command leuiathan to speake . vpon this the exorcist said , leuiathan , why speakest thou not . verrine answered , because hee hath nothing to replie . then said leuiathan , i doe warrant it vnto you , that my doctrine is the truth , & not the doctrine of the church of rome . true , said verrine , according to thy perplexed and cursed intention . i tell thee , that although the bishop of rome should leade an vngodly and a vitious life , ( which yet i affirme not , for i touch vpon no man in particular ) but suppose that it were so , yet should not the authoritie and the power that god hath delegated vnto his church be hereby diminished or impaired : for the power is alwaies the same , as in the church the sacrifice is alwaies the same be the priest good , or be he bad that doth sacrifice : for the priest deriueth his power from god , not god from the priest. then he cried , hola lucifer , come hither , for i will dispute with thee of the masse , of purgatorie , and of inuocation of saines : my doctrine issueth from a fountaine which is neuer dried vp , to wit , iesus christ , who is the light of the world , as saith iohn the euangelist . leuiathan , among the supreame seraphins , thou wert the third after lucifer : what sayest thou now learned doctor ? darest thou affirme , that in the sacrament of the eucharist christ iesus is not really and truly there . i my selfe am able to tell thee , o doctor without knowledge , that god being omnipotent , may make his bodie descend vpon an hundred thousand seuerall altars . doest thou vse thus to baite mens soules with thy faire speeches , steeped in all alluring sweetnesse ? and g thou balbarith , who doest make the gentrie to beleeue that it is a peece of vallour to sweare and blaspheme the name of god without intermission , speake if thou wilt . approch thou also astaroth , who art the master of idlenesse . and thou asmodee , who doest vndoe and debauch youth by thy continuall allurements . and thou carreau , who hardnest mens harts . i perceive you haue nothing to say for your selues , and yet doe you labour secretly the subuersion of men . vpon this verrine turned him to the assembly and said : looke you obserue the commandements of god , and of his church , which is not subiect vnto errour : for christ iesus her spouse is euer with her , and guideth her by that cleere light which euer streameth from him . bee attentiue vnto sunday and holi-day masses , for those that obserue them not , hauing no maine or canonicall impediment to hinder them , doe sinne mortally . the church is more solicitous to instruct you then a naturall mother can be ready to succour her child that is in danger . there are who goe to heare masse as a labouring man goeth to his worke without preparation , or as if a man would goe to plaies or reuels . consider , consider these things that are so full of admiration ; i verrine , as i am a diuel , would rather chuse to suffer the paines of hell . . . . yeeres , then to tell you one word sutable vnto what i now speake : and if this creature here were of force and strength sufficient , i would crie so loud in her , that men should heare mee halfe a league off . conceiue of me as of one that is nothing else but a fire-brand in hell , not worthie to be burned in that fire : and in these contemplations thinke of your selues , and the paines of that other world , as a malefactor would doe that waiteth hourely for the sentence of his death . i tell you that this expectation is many times more grieuous then the torment it selfe , and doth oft preuent punishment by hastening on of death . say vnto your soule , soule remember thy worth , and consider how god hath created thee capable of eternal blisse . how expedient then is it , that thou walke in the commandements of thy god , and that the bride should be obseruant of her spouse ? al that thou canst performe is not able to ballance the least of his mercies ; yea , hee should shew compassion towards thee , in punishing thee with the tortures of hell . you that goe to church to heare masse , are to say , soule whether goest thou ? thou goest to receiue either thy saluation or damnation . i doe not say ( said verrine ) that sinners offend god afresh in going to heare masse , but i affirme that they are like vnto those , who when a shower of raine falleth , stop all the spouts and conduit-pipes of their cisterne , for feare left the water should be conueied into it . if those are not watered with the dew of gods grace , the priest is no cause thereof but they themselues , whose heart is fashioned out of stone , not composed of earth which is apt to bring foorth fruit . say further : soule , let vs goe and craue pardon of god : for being a wretched malefactor , and worthie of condemnation , it is reason the soule should prostrate it selfe and implore his mercie . yet fareth it not with sinners as with malefactors , who appeale vnto the court and counsell of the king at paris , for oftentimes , notwithstanding their delaies and paines , they loose their life , and the first sentence of death is ratified against them . but your god doth inuite you vnto him , saying : come vnto me and i will refresh you : aske and i will giue you . notwithstanding , the requests which you present vnto me , must be of vertues and of spiritual blessings which concerne the saluation of your soules , not of earthly goods , or of riches , or of knowledge , or of any curiositie whatsoeuer . search after the light of your soules , for god doth communicate it to all the world , to rich and poore , to noble , and to men of base condition . your memorie h resembleth the eternall father , your vnderstanding the sonne , your will the holy ghost , and all your soule the sacred trinitie . the father saith vnto you , call to mind the benefits which i haue diuided amongst you : the sonne saith , in these benefits which you haue receiued from your god contemplate his power , and his mercie , his wisedome and his iustice : the holy ghost pusheth you on to the feare and loue of your god. the memorie , the vnderstanding and the wil are three things , and yet but one thing : the father ; the sonne , and the holy ghost are three persons , and yet but one god. when you heare masse , enter you into a deepe meditation , and say thus vnto your selues : infinit god , and saint of saints , i do not know but this may be the last masse that euer i shall heare : for you are to take a strict account of your conscience , as if your last houre were pronounced against you , since that death doth threaten you all , at all times , and in all places . but alas , what man thinketh vpon these things : the angels tremble before the maiesty of god , and the malefactors are lulled asleepe in their stupide repose and securitie : the first borne do honour their creator with all awfull reuerence , and the seruants go on in their vneuen courses without any feare at all . then he cried vnto god , saying : of a truth thou art the god of might and puissance , and makest thy selfe to bee obeyed by men and angels , yea , by the diuels themselues , as it plainely appeareth at this instant . herein thy omnipotencie doth make full declaration of it selfe , and amazeth the world with this new wonder : for , o great god , thou doest not esteeme the wisdome of this world , but al they that humble themselues shall participate of thy light , and those that are puffed vp shall remaine obstinate in their pride . you should demand three things from your god before all things else whatsoeuer : first the glory of heauen , then whatsoeuer appertaineth to your saluation , and thirdly the good of your neighbour . you are also to beg of your creator in humility of spirit , that hee will make you prosper and grow by the dew of his grace , and this you are to doe as malefactors vpon your knees with an halter about your necke , and must say : my god and my lord , grant me thy light to consider & confesse my sins , implant within me a penitent and broken heart , that i may bewaile my offences , and haue my sinnes in detestation , that so i may bee accounted worthy to receiue absolution from the priest. if thy body may stand thy brother instead to saue his soule , doe not delay to bestow it vpon him , or if his body haue need of sustentation by thy goods , thou art not to deny them vnto him : for it is not the will of god that you should giue a soule for a soule , or a body for body , or goods for goods , but that you should preferre the saluation of a soule before the life , and the life before goods and worldly possessions : not that you should alwaies be tied vnto this but that hee who putteth it in practise doth doe the will of god : for god hath said , thou shalt loue thy neighbour as thy selfe , but how few are there that doe this ? then he cried out , and alleaging an example answerable vnto what he formerly spake , he said , ha thomas , thou wert not ignorant of the death of thy master : thou knewest well that hee was to rise againe , yet diddest thou say , except i touch the prints of the nailes , and put my hand into his side , i will not beleeue . i doe not speake this to disgrace thee ; but i say , that if thou haddest beene more pregnant to beleeue , thy sauiour had not reproued thee : neither shouldest thou , as afterward thou diddest , haue had experience of thy frailty , yet wert thou named in the roll of the apostles as well as the rest , and diddest afterward constantly suffer death in confirmation of that truth whereof thou haddest formerly doubted . god pardoned dauid , that you might know he hath power to remit sinnes : hee did eate with the publican , to declare that hee came not meerely for the iust : nay , i say further , that your god doth make narrower search and inquisition after the lost sheepe , which is the sinfull soule , then after that soule that standeth in her sanctity and innocency . o great god , thou art that true shepheard who hath laid downe his life for the saluation of his wandring flocke : thou hast searched and at last found thy sheepe , which stragled away from the pasturage of their shepheard . the same day magdalene said , that there came a certaine diuell from abrode to speake with carreau , who was one of those that resided in her body , saying , come quickly , for belzebub calleth for thee , and forthwith carreau flew forth from her like lightening . she also said that belzebub was departed from her body all that day , and had neuer stayed from her so long . and that she saw belzebub to returne , while she was reading a letter , that made mention of the mother of god. the same day also , father d'ambruc sub . prior of the couent of s. maximin came to s. baume , to informe himselfe touching louyse , because many gaue out that she was not possessed . and the same day towards euening were the two women exorcised by father francis billet , whereupon verrine began to speake in this manner . what belzebub , art thou returned ? belzebub answered , whence had'st thou notice of my returne ? verrine said , the seruant knoweth his master : and added , the head draweth after it the whole body , so that if it fall into a pit the body must of necessity follow after . the flocke of sheepe goeth after the shepheard , witnesse vs accursed spirits who haue beleeued lucifer as our head , and as our shepheard . i haue been desirous to gaine thus much vpon the beleefe of louyse that shee would conceit her selfe not to be possessed , and that i am heere by the appointment of lucifer : for this day haue wee compassed her in with these tentations , telling her , that shee of her selfe gaue life to all these actions and gestures , and that a woman might of her selfe deliuer all such discourses as these . there are those that say , put case that god would conuert a soule , or reueale some truth vnto his church , is it probable that hee would make the diuell his agent in an employment of so high a nature ? but i auerre that the church hath receiued the inuestiture of authority from god , whereby it is enabled to command diuels , and to enforce them in the vertue of exorcismes to deliuer truth , and that the diuell by his oath may giue assurance of the truth , if so be hee bee forced thereunto by the power of god communicated vnto his church , and by the vertue of exorcismes , and that all the conditions and ceremonies of a solemne oath be performed : yet for all this there is a religious person who faith , that i am not able to speake a truth : i answere him , that as i am a diuell i cannot speake truth indeed , but am herein of his opinion : yet as i am sent from god who is able to draw good out of euill i am constrained to deliuer truth , and to take an oath for the further ratification thereof . he must deny the first article of his faith , and in stead of credo , say non credo , if it be false that the diuell may be forced to vtter a truth : for god hath giuen all his authority to the church to command diuels , and to constraine them to obey the charge which is laid vpon them . but i am not a whit abashed , if this woman stand doubtfull whether shee bee possessed or no , when the religious persons themselues make question of the same . i then he spake to god and said , i could endure with more ease the torments of hell yeeres together , then to pronounce thy name onely one time ; yet doest thou force from my mouth speeches of reuerence vnto thy saints , which is much against the nature and custome of diuels . giue this charge to thy children who looke for a share in thy heritage , and expect a recompence for their obedience vnto thee . they haue so many famous and notable preachers and many bookes furnished and fraught with al variety of learnings , and wilt thou haue me then to speake to men of all sorts both wise and foolish , who waite for no other retribution but the torments of hell ? it is no wonder if the diuels seeke to withstand god , when his very children who haue a portion in paradise declare themselues heady and refractary against him . was it euer knowne that diuels should aduise men to inuocate the saints , yet am i constrained to perswade you to pray vnto them , especially vnto s. dominicke . cursed k be thy deuotion dominicke which thou diddest beare towards the virgin mary the mother of god. cursed bee those religious persons that haue entred into thy order ; i would rather be tortured in hell , then to found forth thy praises and the commendations of bernard . let me possesse you with this truth , that the saints make intercession for you , and that dominicke is one of the intimate friends to the virgin , as also is bernard . it is thou great god that constrainest me to exalt dominicke my greatest enemy , and wouldest make it cleere vnto all , how blessed and good a thing it is to honour and loue thy mother , and hast enforced me to make thus much familiar vnto men , that they may with the greater feruency of deuotion serue her . dominicke i hate thee as i doe the plague , and i should take more contentment in that externall darkenesse of the bottomlesse pit of hell , then in these discourses which i lauish thus vpon thy praises . thou wert l euer very deuout vnto the virgin , as were also bernarnardus , stanislaus , anselmus , and thou stephanus who hast contracted great familiarity with her . he that will bee beloued by the blessed mother of god must serue dominicke in feruency of spirit : you are first to craue the mediation of the mother , and then to make your redresse vnto the sonne . there are many who are deuout to their creator but few vnto the virgine , yea there are not many amongst women themselues that consecrate their deuotions vnto her : and yet hee that will gaine eternall life must make his approch vnto this mary , mary is the m ladder of heauen , & the saints are the steps of this ladder , so that hee who will enter into the pallace of the king must first ascend by these staires . you are all guilty of high treason , and there is not any that can coniecture what will bee the state and issue of your cause but god onely : therefore present your selues before mary with all humble and submissiue behauiour , before you approch vnto her sonne : and first take the aduise of dominicke before you prostrate your selues to the mother of god. for it would sauour of intrusion and much presumption to thrust into the conference of a queene , and not to prepare her vnto the same by a mediatour . bee you therefore regardfull to gaine the good opinion of some one of her familiars and fauourites , by meanes of whom you may more confidently get accesse and admittance into her chamber , and haue spaedier audience when you are presented vnto her , whereby your request shall bee with greater expedition granted vnto you : for this is the will of him who is the fountaine of all grace . dominicke , though thou be my sworne enemy aboue all that are in heauen , yet am i compelled to depain● thy praises and haue already made worthy mention of thy order vpon the day of the conception of the virgin : and it is gods pleasure that men should now bee more deuout & addicted vnto thy order then euer formerly they haue been , because thou art the virgins darling , and art able to preuaile much with her in mens behalfe . you will tell me , that god hath created heauen not for beasts , nor for turkes , but for christians ; i grant it , yet for all this your deuotion must not coole within you , neither must your life bee bestiall , nay worse then the conuersation of infidels . the saints who are full of charity and all perfection will obtaine sanctification for you , if you direct your prayers to them for that purpose , and doe not make intercession for these temporall and momentary commodities . by performance where of you shall fulfill the will of the saint of saints . you may peraduenture conceit that god will come downe from heauen and take you by the hand , and so leade you with him to his kingdome : hee doth indeed behold you a great way off , and goes before you with open armes , but before you bee entertained with his embracements , you must haue recourse vnto dominick , stanislaus , ●ernardus , anselmus , stephanus , and to your guard-angell , and entreat them to conuey you into the palace of his maiesty . also those that are desirous to speak vnto the queene must run the same course : for it is she aboue all that maketh intercession for you , neither is there any better acquainted with the pangs and torments which her deare son suffered for your sakes , then is her selfe . n honour the angell that is your guardian , for hee is one of the pages of your soueraigne king , and alwaies beholdeth the face of god in his full of maiesty and glory . be euer carefull of your saluation , and say vnto him , o my good angell that takest charge of me , lend me thy hand and bring me the directest way vnto the court of this king ; and doe me this fauour as to make my introduction vnto some grace with your prince . i tell you that all saints are kings and princes , and haue great authority and power in the court of that soueraigne king. the body of a man is not more different from the soule , then is the court of this world from that celestial mansion . if you had but tasted the delicacy of the wine of loue which was broached in the mount of tabor , without doubt you would despise all things in cōparison of it . this wine is at one time both delicate and pure ; but the wine of voluptuousnesse is mingled and sophisticated with water , and retaineth no sweetnesse or sauour . who so drinketh of the wine of heauen , shall quench his thirst as magdalene did , who dranke at the feet of our sauiour . the court gates of the king of glory are very narrow , and euery one that will , cannot enter in thereat . for first a man must knocke at the gate of mercy , taking an angell for his guide , and humility and obedience for his two companions ; for you can haue no admittance into the kingdome of heauen if you bee not associated with these two vertues . the sonne of god is the protector thereof , who died obediently vpon the crosse : nay more in being obediēt vnto his executioners he was obedient vnto the instrument of the diuell , & may therefore in right now challenge obedience frō him . he who shall deuoutly serue the mother of god , and dominick , shall bee sure to obtaine plenary remission for his sins . after , all this , verrine confirmed all with an oath which he tooke very solemnly , imprecating the wrath of god vpon himselfe and all hell . then hee said three seuerall times , but with a great deale of resistance , aue maria , and in saying of ora , he added , orapro illis miseris peccatoribus nunc , & in hora mortis , to the honour of the mother of god and of dominicke . and then hee cried , o dominicke , neuer diddest thou receiue so much honour from a diuell , but thou dost merit this and much more ; and turning to the sub-prior , he said : cursed bee thy comming hither , which hath brought such shame and confusion vnto diuels . the acts of the . day of december . this day in the morning the dominican father did exorcise ; in the beginning whereof there happened a disputation between father peter d'ambruc , sub-prior of the couent royall of s. magdalene at s maximin of the order of s. dominicke , and the diuell verrine , who was one of those that possessed louyse capeau . the said sub. prior affirmed , that hee could conceiue no true proofe or demonstration , to induce him to beleeue , that the said louyse was possessed . verrine answered him , thou pleasest me well in not beleeuing it , and in affirming that all these extraordinary actions and gestures doe expresly proceed from her selfe . the said father said , i will neuer beleeue her possession . i perceiue well ( answered verrine ) what thou beleeuest , thou saiest credo , and non credo , and art indeed irresolute and doubtfull . thou maiest tell mee that thou art bound to beleeue it , because it is an article of faith ▪ but what commendation is this vnto thee , when thou doest not beleeue it ? the said father replyed ; thou art not able to speake latine : to which verrine answered , god will not haue it so , but constraineth me to speake in the vulgar tongue . then said the father , thou lyest in saying so . i lie not ( said verrine , ) i tell thee againe , god will not haue it so , that louyse may be the more abundantly humbled , and that wee might haue the greater power to tempt her concerning this point ; that so shee might for a time giue easie credit vnto those , who tell her , that either this which shee doth , proceedeth from god , or from the diuell alone , or that all these strange deportments , and discourses , are made and counterfaited by her selfe . no no , gods pleasure is that she should be deiected ; for it is no matter of difficulty to beleeue that which a man beholdeth . then replyed the said father , it is false , and thou giuest my ielousies no satisfaction verrine answered , what desirest thou to build and firme , in thee a beleefe that louyse is possessed ? doest thou beleeue it , or doest thou not ? i doe very well perceiue that thou are not hasty to beleeue ; yet is this a very vnusuall accident , neither is shee possessed after the ordinary fashion of many , who striue to expresse themselues with eloquent and affected phrases , and so make a cheate vpon mens beleefe and vpon their soules also : but i am heere on gods behalfe , to conuert soules , and not to deceiue them . then the exorcist holding the booke of exorcismes in his hand , commanded him in the name of god to answere vnto such things , as hee would demand of him . but verrine snatched away the booke by violence , and threw it to the ground , saying , what ? wilt thou exorcise louyse , when shee is not possessed ? then hee said vnto her that was possessed . no louyse , doe not suffer thy selfe to be exorcised any longer , thou art a foole , and art not possessed . if thou permit them to exorcist thee , i will cry aloud , that thou art giuen over vnto the diuell ; but i will take heed how i sweare this . notwithstanding this , the exorcist gaue not ouer to exorcise and to adiure him that he should answere . verrine then said vnto him , what wouldest thou haue mee answere vnto ? afterward hee turned to the subpriour , hauing first made answere vnto certaine latin words in the exorcisme , and said . thou art well skilled in latin , is this latin of the vulgar kinde or not ? louyse vnderstandeth all this passingly well , her father and mother haue brought her vp to speake a great deale of latin , haue they nor ? and so mocking him , hee continued on his speech , the hereticks haue a custome to teach and instruct their children in the latin tongue ▪ doest thou not know this ? ha! it is but a litle time since louyse first learned her consit●or , and was not able to read the office of the virgin. all this while the exorcist ceased not to adiure him : vnto whom verrine said , i will not answere to any thing , but am resolued to resist as long as i am able , and when i can resist no longer , i will prostrate my selfe on the earth , and will withstand god with all the force i haue . this he spake in an extreame fury and violence , making semblance as if hee would flee from his place of abode . then verrine began to speake vnto god , saying , no , no , i will doe nothing , i will oppose my selfe against thee with the greatest reluctancy that i possibly may , i haue no stomach to praise and doe honour vnto mine enemy . o why should i praise him , whom i would , if it lay in my power , willingly disseate from the place he holdeth ? i will doe nothing , it is in vaine , especially since some of his order are heere present ; i will doe nothing , i will not giue them so great an occasion of consolation . after this he said , hee hath commanded mee to quyet my selfe , and therefore like a gally-slaue i am constrained to doe gods pleasure , and to say to my confusion and despite , that dominick hath obtained a grant from the mother of god , that those of his order may liue in great perfection ; yea , that they shall liue vntainted from the pollutions of any mortall sinne . p yet before hee spake this , in that disputation betweene the subpriour and him , he had affirmed , that the walls and inclosures did not sanctifie mens soules , and that many times , much villany was hatched in cloysters : but his purpose was not to accuse any in particular , and that those who were naught did not blemish or lay any aspersion of infamy vpon the good . then the sub-priour said , are not we to commit any mortall sinne by our rule ? verrine answered , no. and being asked if the order of s. francis might beare a mortall sinne . verrine said that it might : as might also the order of claire . then he subioyned , that the diuell did more cast about to circumuent a man that was in a religious order , then to triumph and get the victory of a thousand others : because ( said he ) wee priuily vndermine the wordlings of these times , and doe manage them as wee please , and as the mother would doe her childe : wee suggest vnto yong women , that they should not be so strict in obseruance of the masse vpon sundaies and holydaies , but should bequeath that time to the decking vp and imbellishing of themselues , and to other vanities . to yong gentlemen wee say , thou art yong , now or neuer thou must abandon thy selfe to thy pleasures , make much of thy selfe , and frequent tennis-courts , and publick meetings for dancing . thus doe we take them off from deuout meditations , and quench in them any motion and desire to be present at euening-song , or to doe that which is the duety of a christian to performe ; but contrariwise wee doe present vnto them a thousand occasions to commit villany . but when wee labour to seduce a religious person , wee vse more warinesse and circumspection : astaroth is he that then bestirres himselfe , sometimes suggesting , that hee neede not make such haste to say masse ; sometimes endeauouring to make him carelesse in his deuotions , and telling him that it is a matter of slender consequence , and that he should not make it so haynous , to bee wanting sometimes in the obseruation of these petty duties . much cunning is to be spent in hooking in one of these , wee must knock at his gate , and at his windowes , that we may get entrance into his mansion : yet are wee for all these attempts oftentimes crossed of our designement , so surely doe they shut vp all the passages that lead into them . i speake it not , as if all did so , there are not a few that giue easte entrance and accesse to astaroth . then q hee said , that there were three exorcismes made against him in heauen , one from god , another from the virgin , and the third from dominick . hereunto hee added , that if hee had power hee would disgorge all his curses against him , who first began the reformation , and against all his inspirations . ha michaelis ! thou hast neuer seene louyse , yet doe we striue to gaine so farre vpon the beleefe of men , as to perswade them , that romillon and michaelis haue taught and lessoned louyse , but she shall bee better examined . i am not abashed , that there are many who beleeue not these things , for it is the maner in all new miracles of god , to finde some stoppe and contradiction , as appeareth in the miracles of christ iesus , and in those which were afterwards wrought by the apostles , as also in those that were of olde performed by the prophets . the workes that proceed from the diuell are intertained gladly ; so that when a great euent befalleth , and receiueth no r affront or repugnancy , it is an argument that it commeth not from god. great god , thou hast many friends at thy table , but how is their number diminished when thou commest to suffer on the crosse ? the kings of the earth vse to eate alone , but the king of glory with company . peter , when thou did dest deny thy master , then diddest thou begin to suffer with him . what should become of the miserable sinner , if that all the saints had liued in innocency ? magdalene , what should become of the penitent , if thou haddest beene as catherine of sienna . o blessed mother of god , thou wast conceiued without originall sinne , and hast alone liued without s any spot or taint at all . martha did follow thee in thy example of virginity , and is a great familiar of thine ; as magdalene is of thy sonnes . miracles doe euer meete with some opposition , as appeareth heere in this : for this is a new miracle , & an euident demonstration of the omnipotency of god , the like whereof hath not been wrought since the first being of the world , and yet can god worke a hundred and a hundred miracles , fuller of astonishment and rarenesse , then this is . this miracle was wrought by god , at the particular instance and solicitation of the virgin , of magdalene and of dominick , and intended primarily for the reformation of his order . and cursed bee him that doth reforme it , for they are not few that will redresse all disorders both in themselues and in their fellowes , especially in the order of dominick : and whosoeuer shall remaine vnconformable to this reformation , shall be in great and imminent danger . some will say , i haue nothing to doe with the reformation ; another will obiect , i am of a tender and delicate constitution : another will excuse himselfe with , father , i am too yong , and this is too hard for me to vnder-goe . neuerthelesse , many shall take vpon them the order of dominick , because his rule cannot tollerate any mortall sinne , and because of the reformation of his order . and they will make choice of this order , when they shall vnderstand what great immunities and priuiledges dominick hath obteined for it at the hands of the sacred mother of god : vnto whom he was euer exceedingly deuoted , and is beloued againe by the virgin for his continency and puritie . many also shall enter into this habit when they shall heare of the perfection of this order , and what a sweete sauour it rendreth vp vnto the almightie . in like manner shall the congregations of the christian doctrines and of vrsula floorish and spread their branches , yet without any preiudice vnto other orders , and the reformed shall liue in puritie as the angels of god. at the end of the exorcismes it was held fit that verrine should solemnly sweare vpon the blessed sacrament , for confirmation of that which he had aboue spoken . and first they asked him in what manner he had spoken of the conception of the virgin : to which hee answered in these words . those who are heere present are of different opinions . the exorcist commanded him to expresse himselfe distinctly and cleerly , if it were the will of god that he should vtter the truth herein , and if god had reuealed any thing vnto him concerning this point . then he plainly told them that t she was immaculate from the beginning . then did the exorcist command him againe , that hee should more amply discourse of this point before them all : whereupon he beganne to speake in this manner . i affirme that the eternall father when hee was resolued to send his word vpon the earth to repaire the breach of mankinde , and that the word was ready to doe the will of his father , then did he determine to create a creature particularly for that purpose , to be the blessed mother to his sonne : who being also that king of power , was able so to fit all things , that his mother should co-operate together with those blessings and guifts which he would endow her with all ; which was iust and agreeable vnto reason . i say , that when hee saw and knew ( for hee is the wisedome of his father ) that his blessed mother would not oppose against that which hee had decreed to doe in a matter of such consequence and importance , as was the coniunction of the diuine nature vnto the nature of man , he iudged it fit and expedient that shee should be for euer exempted from the vassalage of sinne , whether it were originall , actuall , mortall or veniall : hence it commeth , that she neuer did trespasse against god her father . and if iohn baptist and ieremie were sanctified from their mothers wombe , how much more should the sacred mother of god out-shine them in puritie , when amongst al the creatures that were euer fashioned by the hands of the almighty , shee is the most eminent and perfect , next vnto the humanitie of her sonne . and as in god there is no time either past or to come , but all is present with him , and being besides a cleere and spotlesse cristall , that is neuer misted ouer or made dimme by darknesse , he fore-saw in this idea or glasse , that his blessed mother should in the whole race of her life gently submit her selfe to his good pleasure , and obey the angell when hee came vnto her . for if eue had her creation exempted from sinne , it standeth with reason that the second eue should haue a greater dowry of integritie then euer the first had . and as the first adam being the type and figure of iesus christ , was created without sinne , and from a mould of earth that neuer was mingled with vncleannesse ; how much more shall this second adam surmount the first in the excellency of his humanitie . and as god tooke from the first adam when hee was a sleepe one of his ribbes , and thereof created eve , so god the father while the second adam that was to come slept in his bosome , u tooke one of his ribbes and framed x another eve from the same , that is , the blessed mother of god. the father contributed thereunto his power , the sonne his wisedome , and was content that shee should haue a greater portion of wisedome then the seraphins or any other creature whatsoeuer , next to his humanity that was to come , and manifest it selfe vnto the world . and the ribbe which almightie god tooke from adam when hee slept did prefigure and fore-shew what i haue aboue declared . in like manner the holy ghost did communicate his goodnesse vnto her , not that essentiall goodnes which is co-eternall with him , but a goodnes of that proportion and magnificense as could possibly be bestowed vpon a pure and immaculate creature . after this discourse , verrine did dictate the forme that was to be held , to giue testification that all this was spoken and vnderstood in this manner . wee whose names are vnder-signed haue heard and seene all that which hath beene spoken by the mouth of louyse cappeau who is possessed by three diuels by some witch-craft that together with them was giuen vnto her : and further we haue heard one of the diuels named verrine , after much resistance and renitency against god and the exorcismes , yet being at the length forced by god vnto the same , to deliuer all that is heere written touching the blessed mother of god and the eternall word , to their glory and the saluation of soules . he further confessed in a great agony and chase , that there was no saluation out of the church of rome : that there was but one god , and one holy baptisme , and therefore by a consequent but one church . afterward he said that al these acts were , to confirme that which he had formerly touched , concerning the order of dominick , and to show how agreeable his rule was to god , and his blessed mother , and that this miracle was wrought in fauour of that order . obserue heere , that this was spoken , after that verrine had said that this miracle was wrought for the glory of god , and for the honour of his blessed mother , magdalene and dominick . then to confirme whatsoeuer he had aboue spoken , he tooke an oath the strongest and most binding that a diuel possibly could take , and if euer an oath had power to tye , it was this oath . and added , that there were some of opinion , that no oath was of validitie before god ; yet when hee said vnto his apostles that they should cast out diuels , and foresaw that these diuels being full of all iniquity , would not by their good will obey the commands of the church , vnlesse they were adiured in the name of almighty god , hee gaue his church authority ouer diuels , to bee able to constraine thē by the vertue of exorcismes . i affirme therefore , that the oathes of diuels are in force whē they are discreetly ministred vnto thē . and the oath now inquestion is taken with as great solemnitie as possiblie may be in such a case , i hauing sworne vpon the honoured and blessed sacrament in the name of the father almighty , in the name of the eternall wisedome , which is the sonne ; and in the name of that infinite goodnes , which is the holy ghost . it is also taken according to the intention of the whole church militant and triumphant against the meaning of hell , and any sinister or reserued purpose whatsoeuer , whereof the diuels many times make their aduantage if the exorcist doe not looke about him with great warinesse . and after hee had taken this oath , hee called for the wrath of god , of the blessed trinitie , and of the whole church militant and triumphant to fall vpon him . the like imprecation he made against all hell , and that in the presence of the whole assembly . you may heere behold the list of those that were present and heard that which is aboue spoken , and who signed their names vnto the same , frier peter dambruc , francis billet priest of the christian doctrine the exorcist , romillon priest vnworthy , godam doctor in diuinity , frier peter foruer , vicar of s. baume , a. porchieres , lange , carret , baltazar charuaz , a. lymory priest , honorat , boeuf , iohn flotte priest , denis guillemini priour of romoules , frier william cadry . then in confirmation of whatsoeuer he had spoken , verrin was constrained to worship the holy and blessed sacrament , and to say three times , adoramus te christe , quia per sanctam crucem tuam redemisti hos , non autem nos . after the said oath , hee said as hee did the day before three times , aue maria : and then he said other three times , oraproillis sancta mater dei : and againe other three times , ora pro illis sancta magdalena : and other three times , ora pro illis sancta martha : and other three times , ora pro illis sancte lazare . but in the salutation of the virgin he refused to say mater dei , because ( said hee ) it is a name of the greatest excellency and perfection amongst all the attributes of her praises . after dinner in the presence of the sub-prior afore named while he was speaking to magdalene , belzebub returned & entred into the body of the said magdalene , & bad leuiathan come forth , who presently y performed the same ; he said the like to asmodee , who came foorth like a flame of fire mingled with sulphure : hee further said to astaroth , come thou foorth likewise , and he flue out of her with extreame stinke of rosen & sulphure . afterward , as verrine did dictate the disputation that happened betweene him and the sub-prior afore said , belzebub came and demaunded to haue the two diuels that were with verrine , to wit gresill and sonneillon . verrine told him they will doe you no good , for thou seest that the princes who are with thee are able to stand thee in no stead . belzebub said vnto him , come thou also along with me . verrine told him , i cannot yet leaue my master , let it suffice thee that i bestow my seruants vpon thee , and immediatly gresill and sonneillon came out of the body of louyse , and shee sensibly felt that they came from her in the manner of winde . yet did not belzebub leaue intreating of verrine to goe with him . verrine answered , z why doest thou thus intreat mee ? i cannot goe , and if i should goe , my a presence would preiudice your dessignement . belzebub said , speake not thus , for we are companions . not altogether so ( said verrine ) the diuell hath seduced her and the diuell shall bring her home to the confusion of all hell. then said verrine , wel , i must goe then , but it shal be to conuert the magician , and bid the exorcist to b take the booke of exorcismes , and to command him in the name of god to goe thether , which the exorcist did , and presently verrine came foorth , saying , i goe against belzebub . then did louyse feele his departure from her like vnto a winde . but as he was comming foorth , hee said , i doe not leaue thee altogether . being departed from her , louyse remained in her ordinary temper resenting onely the paines that proceeded from the witchcraft . the same day in the euening were these two women exorcised by father francis priest of the doctrine , and verrine began to speake as followeth . souldiers follow their captaine , and when belzebub departed wee went after him . god would winne vnto him the soules of such as are growne stony in their obstinacy : his desire is that you would shunn that which is naught , and apply your selues vnto that which is good . wee haue been at marseille , and haue diuerse times knocked at his gate , and belzebub , obserue how slender thy forces are when thou doest demand for help of my seruants . belzebub , thy affaires runne in a low ebbe , and this is the reason why thou art now so sad and dumpish , belzebub thou art at thy wits end what to follow . then he spake to magdalene and said , magdalene , let not thy courage be abated for those few torments which thou now endurest , for the paines of hell are farre more grieuous . after this hee spake vnto the diuels , and said , come all yee diuels of the aire , all yee diuels of the earth , and all the diuels of hell , come all to helpe and succour belzebub ; but your comming wil be to no purpose , and your assistance not worth your comming , for all of you are in comparison , but as leaues of trees . then turning to belzebub , he said : be of good cheere belzebub , knowest thou not , that where thou loosest one , thou shalt gaine tenne : ha cursed spirit , oughtest thou not to consider , that these soules were not created by thee ? doest thou not see , that god will take them vnto himselfe ? thou hast inueagled thousands from him , and thinkest thou that hee will euer dissemble this ? if c it were possible that leaues of trees could weepe , they would shed forth teares of blood for this wretched sinner , so vast are his offences before god. then verrine turned his discourse to god , and said : great god! how good , how bountifull , and how sweet art thou ? i am tortured and tormented , and haue not the patience to behold thy great goodnesse towards the grossest sinners , especially towards this man whom i am forbidden to name . o all powerfull god , why doest thou not vntie and let out those heapes of water , or hurle downe thy lightning from heauen to destroy this wretch , and to bring him to vtter perdition , who sendeth soules to hell more in number , then the haile that falleth vpon the earth ? i tell you , god can dissemble this no longer , neither will he any more indure his execrable villanies : but his pleasure is , that he be either conuerted or punished . the impatiencie which god taketh at the losse of these and other obstinate soules , is not such a kind of impatiency as may any way darken or preiudice his perfections , but it is rather an argument in him of vnblemished goodnesse : for god in iustice should dart downe lightning from heauen to destroy them , or suffer the earth to gape and swallow them vp , who haue better deserued this punishment then dathan and abiran , whom the earth deuoured vp for their rebellion . o lord god , he cannot flie from thee ; whether he descend to hel , for according to thy essence thou art there , or whether he doth imagine to stray from thee by wandring like a vagabond vp and downe the world , for thou seest all , and art euery where : or if he would ascend vnto heauen , for there the gates are shut against him . so that if he be not repentant , hee may perchance flie , but he cannot euade . great god , thou hast made reseruation of three things to thy selfe , and wouldest not that sinners should intermeddle or dip their fingers in them , to wit , thy glorie , iudgement and vengeance . and because the guidance and gouernement of things is most proper vnto him , you must let him alone in his course of gouernement , for he knoweth wel when to take the cause of innocencie into his owne protection . what ? thinke ye that god will suffer this iniquitie to branch vp higher ? i tell you he is wearied with his long sufferance ; and therefore wil see the end of this inditement , and howsoeuer this busines shal fal , he wil be sure to fashion and shape it to his glory , & the saluation of soules . d i say further , that if he be not conuerted , he shal be burned aliue : if he wil needs perish , god will leaue him to himself , for this good god for his part was not wanting to him in any thing . god resembleth a father of many children , who are all stubborne and rebellious against him , and will not obey him neither by allurements , nor by threats : then doth this father say vnto them that they deserue to be punished , because they are disobedient to their father , and will not harken vnto him , neither for hope of inheritance , nor for any other admonitions or inducements that may bee laid before them , but doe continue on in their contempt against him . it is a thing full of astonishment , that god should prouide this great remedy for you miserable and accursed sinners , and yet the number of those that lay hold vpon it should be so small . there are some that conceiue that god is indebted vnto them , thinking with themselues , that hee hath promised paradise vnto them , and that heauen was not destinated to intertaine beasts or infidels , but for christians . it is true , god is vexed with a holy kind of impatience , when he considereth the mischieuous and malitious purposes of men : he hath purchased their soules at an high and inestimable rate ; for the satisfying of which paiment , it was expedient that diuinitie should be vnited vnto a humane nature . thou also , who art the powerfull mother of god , did'st suffer much for their sakes , and wert vnder the crosse , and neere vnto thy sonne : yet for all this , do they renounce thy passion ( o god ) the nailes , and al other instruments of thy torments ; and doest thou still hearken after them , and willingly subiect thy selfe to death , to saue them ? why art thou so fond ouer them ; is not thy blessed mother in heauen with an infinite number of saints and angels ? if all the drops of water in the sea , all the leaues of trees , all the starres of heauen were capable to sound forth thy praises , they would all blesse thee , o god , and giue thee thanks for those manifold benefits which thou hast conferred vpon men : yea , the blessing of their creation alone doth challenge euerlasting giuing of thanks . besides this , he hath giuen his angels charge ouer you , who doe euer intercede on your behalfe , and say , they will be conuerted , they will be conuerted , you must haue a little patience . the virgin marie is also euer mediating for you , yet are you regardlesse of all this , especially this wretch , who shall either be burned , or be conuerted : for god can no longer suffer or looke on villanies of so soule a nature ; and this will be the end of this businesse . the messengers of the king haue been at his gate and haue diuers times knocked there : i my selfe also was present , but not any way to further the proiect of belzebub . then he spake to belzebub , and said : accursed feind , thou diddest imagine that i would combine with thee , but thou art deceiued : for i cannot swarue from the commission of my master . i did indeed suffer my seruants to giue thee assistance , but for my selfe i tooke part against thee , and made that iourney of set purpose to declare vnto him , that as the diuel had seduced him , so the diuell should bee an occasion to set him right in the true way . then hee tooke a solemne oath , that whatsoeuer hee had now vttered , was agreeable vnto truth . the same day , when verrine was dictating that which hee had formerly deliuered touching the immaculate conception of the blessed ▪ virgin marie , the mother of god , he was asked what he meant in saying , that the humanitie of the sonne of god did repose it selfe in the bosome of his father , and that then god did forme his blessed mother out of one of his ribs . to this verrine answered ; you may here cauill and say , that then this proposition must bee true , the sonne is before his mother . i tell you , that the humanitie of christ iesus ( as all other things whatsoever are ) was alwaies present with his celestiall father : for with him nothing can bee said to bee past , or to come , but all is present : the sonne is before his mother , e because the father did first f behold the humanitie of his sonne , before hee beheld his mother : yet for all this you cannot properly say , that the one precedeth the other , for in god all things are present . the acts of the . of december . this day verrine began to make a furious inuectiue g against the magician , saying with great out-cries : accursed wretch , thou deseruest to haue thy life restored vnto thee tenne thousand times , that thou mightest so many times suffer death ; yea , thou shouldest die as oft as thou hast sacrilegiouslie offended . notwithstanding , god would yet deale fauourable with thee , if thy selfe giue no stop thereunto . ha you capuchins ! you shall bee punished with temporall calamities , because you did vary from the forme which was prescribed vnto you . you might well conceiue ; that almighty god hath communicated power vnto his church , to bee able to command diuels : and your charity that you should beare vnto your neighbours might haue perswaded you hither , that you might take information of all things ; but hee is not alwaies absolute , that conceiteth hee is already sufficiently informed . then said verrine to the dominican father ( who euer wrote what hee deliuered ) i must goe thither the third time ; consider how god loueth this soule : before christmas you shall see the bottome of this sacke emptied , there was neuer such villany seene , neither was there euer the like miracle , or the like remedy . verrine also said vnto the dominican father , in the presence of the aboue-mentioned sub-prior . h take the booke of exorcismes , and enioyne me in the name of god to goe the third time to marseille , to solicite and labour the conuersion of the magician . when verrine issued forth , gresil who held his place , declared that he would speake to the magician in another manner then he did to magdalene . and as magdalene at the first would not beleeue , because the diuell busied himselfe in the cause of god ; or rather because louyse did take vpon her to teach and instruct her , or else some diuell in her ( as was reported ) so should not this magician regard any thing which should be spoken for his reformation . the same day in the morning the dominican father did exorcise , & verrine began to speake in this manner , the will that is guided by the grace of god is able to compasse any thing , and is mightier then the powers of hell it selfe . how idle then are they that say , i cannot be conuerted ? it is vnbeseeming to adde excuses to your sinnes , it was the old dotage of adam and eue. adam thou haddest sufficient grace to keepe thy selfe vntainted , but thou diddest suffer thy selfe to bee abused , as many wretched sinners doe euery day . the soule is the mistrisse , and the body as the chambermaid : yet when the soule shall say , let vs rise betimes to pray and serue god , the body will forthwith oppugne it , and say , i am yet but young , let old age first approch : we shall haue leisure and time enough before vs , to be repentant . the memory will say , let vs call to mind the blessings which are showred vpon vs from aboue : the vnderstanding will thereunto adioyne , let vs contemplate the goodnesse , wisedome and power of the creator in these his blessings ; and the will is ready to push vs on , to loue and feare this good god , because he is the sourse and first originall of all your happinesse . the soule will say , i will heedfully obserue thy diuine inspirations , and will bequeath my selfe vnto thy seruice , i will endure no longer that my seruant should inuade the gouernment of my house . to which the chambermaid will reply , ha mistrisse ! what meane you to doe with your selfe ? take compassion of your tendernesse , you are of too delicate a composition , to bee martyred with such austere courses of life : you haue time enough to repent you , solace and glut your selfe with delights , whiles occasion is offered , and vse your goods with freenesse and profusenesse , that you may varie and runne through all manner of pastimes , whiles the time will giue this liberty vnto you . then verrine said , my words ( you see ) sauour of the spirit , and doe maintaine , that the soule is and ought to be the mistrisse of the body . it is certaine that where the chambermaid holdeth the raines of gouernment in her hands , the family will soone sinke and fall to decay : therefore it ill beseemes the body to beare sway , because it resembleth a woman , who wanteth discretion to gouerne her selfe ; and god will not exact a reckoning from the body , but from the soule , and the soule shall haue the precedency of the body both in the reward and in the punishment ; because the soule ought rather to beleeue him that framed it , then the seruant . a blind man is vnfit to raigne , and why ? because he is blind . i the soule is a common-wealth , and if the conscience bee in quiet , all the rest is the more peaceable : hence it is that the soule should gouerne and not the body , because it is deuoid of all true apprehension of the misery which it may suffer . eue spake but once in excuse of her fault , but the body grumbles and kickes perpetually . your god hath an armory garnished with all perfections , and can euery day present new graces , to those that demand them of him , for hee keepeth them in his storehouse to bestow them vpon his children . in like manner hath your god giuen the holy scriptures , the new testament , and the liues of saints vnto his church , yet he resteth not heere , but doth euery day offer new presents vnto her . embrace your god , who for you hanged naked vpon on the crosse ; for he is your father , and the blessed mother of god is your aduocate , angels and saints are your brethren , and their pedigree is very noble . god will also ennoble you after the same manner , and this nobility is more venerable then all the royalty of descents that may bee giuen to the kings of the earth . k the king of france lately deceased did worthily esteeme of this nobilitie ; he did humble himselfe , and call vpon his god , demeaning himselfe in his presence as a malefactor , and oftentimes heard masse with much deuotion and effusion of teares . i tell you , many priests doe not so attentiuely meditate vpon the greatnesse and excellency of god , as he did ; therefore was his death a kinde of martyrdome , because hee would rather suffer death for the regard and reuerence which he bare vnto his god , then giue credit to that which the magicians had foreshowne vnto him , and in dying hee pronounced the word iesus , and recommended his soule into the hands of god. hee had offended his god , as david had done before him , and was guilty as hee was , and they were both kings of mighty nations : but this had been infected with heresie , as thou louyse formerly wert : yet o henry , it is a truth , thou art now in paradise . be glad marie of medicis , for thou hast the honour to haue wedded a king , who is now a saint in heauen : and if thou shalt imitate his godly end , god will inuest thee with the same honour : and thou dauphin now a young tender king , bee thou an imitator of the rare indowments of thy father , who was so solicitous to giue thee vertuous education . and doe you all loue this prince , for he well deserueth to beeloued by you , and cursed be him that shall bandy or plot against this prince , and will not yeeld all dutifull obedience vnto him , especially vnto a prince of so sweet and harmelesse a nature as this is : who will proue another lewes in france , that for his great vertue was canonized a saint . reioyce little king , for thy father is high in the glory of heauen . i speake now to you , that are but wormes of the earth , examine well your selues ; for if your prince did so humble and deiect himselfe , how much more should you be prostrated in the lowlinesse of spirit ? thinke and consider seriously of these things . l since also the holy father doth humble himselfe , who knoweth no superiour in this world , it is to be admired that you should bee negligent or dainty in humbling of your selues . the same day verrine went againe to the magician ; but before hee departed from the body of louyse , hee discoursed of the wretched estate of the magician , and of the mercy of god towards him , almost in these very words . m certainly lewes thou art an hypocrite , and a pharisie , and vnder the shew of piety thou hast heaped vp such a multitude of transgressions and other damnable sacrileges , that they are not to bee numbred . of a truth lewes , thou dost out-strip all magicians in malice and impiety , and art the chiefe of all their sabbaths and assemblies . of a truth lewes the diuels are of opinion , that hell it selfe will not bee sufficient to afford punishments for thee proportionable vnto thy villanies . i tell thee lewes , they will protest against god , if thou bee not conuerted , & will beg of him , that he would make hell six times more horrid and terrible then it is , that thou mightest be tormented there for euermore . of a truth lewes , cain , and iudas shall bee adiudged innocents in comparison of thee : for christ iesus had not as then shed his blood for them , as he hath done for thee . i tel thee lewes , thy abominations are of that heighth & vnsufferable presumption : that god himselfe would bewaile thy wretched estate , if hee were capable of teares : and euery one would willingly bring a fagot to burne thee , and would say ; iust god make this impious villaine to liue a thousand times , and so many times to suffer death : yet is it a certaine truth , lewes , that this good god is ready to die againe for thee , and would , if need were , come now downe from heauen , and suffer himselfe to be crucified on this n crosse. besides the blessed mother of god and all the saints doe of pure pitty plead thy cause , i tell thee truth lewes , : not that they haue any need of thee , but that thou mayest bring backe those soules which thou hast led into perdition . of a truth lewes god hath sent his messengers and guard vnto thee , and they haue cast the rod of their power into thy house . nay , i say more , vnreasonable creatures would beg mercy for thee at gods hands , if they were endowed with reason . what i deliuer is most true , for nothing is impossible to god , who is able to make a diuell of an angell , and a saint of a sinner . the same day in the euening father francis billet did exorcise , at the beginning whereof magdalene moued all the assembly to commiserate her case , by reason of the deepe and extraordinary sighs which shee pitifully breathed forth , whiles the diuels were inwardly torturing her . and verrine said , you that hope for a future reward , see you obey your god , and you that are already saints with him in heauen , and haue now the full fruition of grace and eternall glory , as the end and vp-shot of your labours , bee you also plentifull in your duty and obedience towards him . but i damned o wretch as i am , expect no recompence of my paines and trauell . the acts of the . of december being christmas-eve . this day in the morning the dominican father did exorcise , and verrine discoursed in these words . gods pleasure is that all men vnderstand , that the diuels themselues doe obey him , and tremble before him . i tell you p god was wearied with your impieties , and therefore leaped downe from heauen to earth in the wombe of his blessed mother that hee might redresse them . blessed mother of god , thy sonne was impatient to be inclosed vp so long in thy flesh , not for that he deprehended in thee any thing which might distast him , but because his desire was to come into the world , and to yssue ▪ foorth from thy holy prison with all the speed hee might , to giue light vnto the world that remained darke , and to make his brightnes communicable vnto his creatures . of a truth mary thou art the moone , and thy sonne the sunne of this world : the saints are also the starres that shine in the same . and therefore was this sunne sent by the celestiall father not onely to illuminate and deriue part of his light to the moone and starres , but to giue light vnto euery man that commeth into the world : which illumination could not spread it selfe ouer the earth , vnlesse he had manifested himselfe to the earth by his natiuity . wonder not that i haue often said , that this was a worke of admiration : for kings haue their pallaces and bedds furnished euen to prodigality , but good god , thou couldest scarce finde a place to bee borne ; yet mightest thou haue built for thy selfe a paris , or haue chosen the cittie of rome in her greatnes , or haue caused some royall palace to bee prepared for thee , for thou art wisedome and goodnes it selfe , and hast created heauen and earth of nothing : neuerthelesse , though the guide and prouidence of all things depend of thee , yet wouldest thou not make choise of eminent and magnificent places for thy natiuitie , nor of queenes and princesses that might be assistant vnto thy mother in the time of her t anell . great god , thou art more powerfull then all the great ones of the earth , and yet how il doe thy creatures demeane themselues towards thee . ioseph q thou diddest doubt at first the veritie of these things , but wert afterwards fully satisfied that the mother of god was a virgin before her deliuery , at her deliuery , and after her deliuery . thus r doe many now question this very miracle which god hath wrought among you , to wit , that the diuell should tell the truth , but so is the wil of the most highest , who by his meanes would renue the league and amitie which is betweene his loue and his creatures . o blessed mother of god , thy sonne is the true god , begotten of his father . let it enter into thy consideration , how choise and exquisite a mansion did so mighty a father prouide for this onely and welbeloued sonne , in whom he was so well pleased : and thinke with thy selfe , what presentments did thy deare sonne prepare to offer vnto thee as his mother ? blessed spirit , where was the goodly beds with all the rich and pompous furniture which thou diddest prouide for thy spouse ? where were thy easie litters to carry her ? where were the caroches ? where were the horses ? there was but an oxe and an asse there present , for other liuing creatures are too proud to be witnesses to such humility . i say that god refused those creatures that were proud , as is the horse : he reiected the lyons , who figure vnto vs arrogancy : he cared not for mules , who are the hieroglyphicks of malice : hee was onely contented that the oxe and the asse should be present , who are beasts full of simplicity and deuoid of maliciousnesse . the asse pointeth out vnto vs the body , the oxe the vnderstanding , so as , when the asse and oxe doe draw together , they doe beare the yoake of the lord. the angels were there the princes , lords and courtiers , which is euidently declared vnto vs by that melodious song , gloria in excelsis deo. thou francis , couldest well haue distinguished the difference betweene the musick of this world , and such celestiall harmony , for thou diddest so well apprehend the sweetnes of that heauenly instrument , that vpon the touch of one onely string thou diddest forget nature and those necessary actions of eating and drinking . for it is most certaine , that who so hath but a tast of the sweetnesse of heauen will haue all the pleasures of the earth in no estimation . great god! all things are subiected vnto thy will , for doe thou but speake the word , and what is there that dareth resist thee ? hence it is that thou mad'st choice of a poore and contemptible virgin to bee thy mother , because thou wouldest paterne and square foorth from thy selfe , a perfect example of humility vnto others . who would euer haue affirmed , that such a one as shee should bee the mother of almighty god ? who would euer haue thought that her sonne which she carried in her armes had beene the liuing god , creator of heauen and earth ? in like manner diddest thou yssue foorth from that chast wombe of thy blessed mother , without any taint or corruption of thy integrity , as a sun-beame passeth through the glasse without breaking of the same , but rather maketh it more cleere and brightsome . great god , thy blessed mother and ioseph , when they were at bethlem were forced to vse an vnknown stable for their dwelling place . i am much displeased at this thy too great humility , when i obserue the haughtines which swelleth mankind : i meane not kings and princes , but i speak of baser and more subordinate fellowes , who are indeed very shrubbs and flyes , yet if they faile in their expectation of the smallest commoditie that may befall them , they presently fall a murmuring , and thinke thou doest them wrong , although it be nothing so , and that these cogitations are miscreated in them by errors & the wrongfull mis-apprehension of things . o ioseph , thou diddest enquire after some lodging wherein you might retire your selues , but there was no roome in the inne , and why ? because they knew you not : for if they had had aduertisement who you were , they would assuredly haue lodged you in their house . but god was content to take harborage in a poore beggerly lodging , being almost vntiled and open euery where , and not being locked and made sure for their safety . you therefore that are poore can haue no place for excuse of your intemperatnesse and impatiency , but you are to be contented if you haue but where-with-all to intertaine your life and soule together . you are not without a stable and a cratch wherein to lodge the king of glory , the stable is your soule , and the cratch your heart . ioseph and mary accepted of the stable , although christ for his part could haue beene contented to bee borne without doores in the open fields : but hee made election of a stable , not because hee had need of it , but in regard that it had need of him , that so it being honoured by his presence , might bee a place of more renoume then all the kings palaces of the world . if god had permitted the ordering and determination of this affaire to the will of the seraphins , or sages of this world , i tell you they would haue runne a cleane contrary course vnto that which god had ordained . but good god , thou diddest by inspiration put it into iosephs heart to chuse the stable , because thou wouldest publish vnto the world , that thou doest not despise the soule of any man , that so , all pretext and shadow of excuse might be taken away from those that would otherwise obiect , i am too poore , i am not fitt to lodge my god : for the soule of a poore man is as acceptable vnto him as is the soule of a king , if it stand established in the grace of god. the place where god was borne , is no more a stable , it is a palace , and a church , and many account it a great happinesse to behold it : so thy soule shall no longer remaine a stable , but shall become a temple and a palace when god shal take vp his lodgeing in the same . prophane not therefore this stable with mortall sinne , but rather sanctifie it , and make it more venerable then this baume , into which no man may enter but bare-footed . bid sinne and satan , when they labour to thrust themselues into that place , to depart from thence , because it is a stable reserued onely for god ▪ to come and take his repose therein . then will your god come vnto you as a little childe , wrap him vp charily in his swathling bands , make much of him , cherish him , and handle him with gentlenes and deuotion . mary brought him forth into the world , yet did she not dare once to touch him , much lesse would you be so hardy to handle him if you were acquainted with him : but feare without loue is fruitles and vnprofitable , and if loue should not surmount feare , what man is hee that would haue the boldnesse to appeare before him ? thou that art his church , how vngratefull a spouse shouldest thou be , if thou diddest not make acknowledgement of thy husbands benefits towards thee . art thou ignorant what the lord said to peter ? feede my sheepe , for you that are preists could not be true shepheards , vnlesse you were carefull to feede and giue sustentation vnto your flocke . i doe not speake this , as if i would haue you conuey them into some fat pasturage of this world , but my meaning is , that you should communicate the doctrine of their god vnto them . it is true iohn the euangelist , that thou wert priuy to many mysteries , and hast not buried thy talent nor fed vpon these royall viands alone , but thy resolution euer was , to make distribution of the same to others : and dare you , proud and haughty wretches , conceaue that you are humble , and yet will not diuide some portion of your knowledge vnto your neighbours ? besides ô iohn , thou hast diuulged the visions which thou hast seene and thou iohn baptist , thou hast not bin silent all this time of aduent , but hast said , let all mountaines be humbled , and yet how many mountaines are there that extoll themselues ? michaelis , thou hast also enlarged thy voice at aix in imitation of iohn baptist saying : make straight the way of the lord : yet haue there bin those , that were present at thy sermons , that carpe at thee , and say , that thou hast not a glib and eloquent toung : others there are , who haue bin meerely incited out of curiosity to harken vnto thee : others murmure , that thy gesture which thou doest vse in preaching , is not gracefull : to some others they obiect , that their vaine of preaching is too domesticke and familiar , and say , they had rather heare young diuines preach , because they are more curious and neate in their composures . these are not worthy to heare the word of god , and deserue to be shut vp in the dungeon of hell , because they will not harken vnto gods word , whereby they may be nursed vp to saluation . s then he said , accursed wretches , do you deeme that the trauells of preachers are nothing ? i tell you , they many times forbeare to feede when hunger seaseth vpon them , and to repose themselues when sleepe doth ouertake them : they warme not themselues when they are benummed with colde , and doe trauaile a fresh when they are already tyred and wearied . wherein they doe like faithfull children who are not allured by the promises of heauen , nor yet affrighted with the threats of hell ; but as a dutifull childe obeyeth his father , not out of any second respect but meerely out of affection , so the true children of god respect not their particular interests , neither do they decline those laborious courses which they haue vndertaken , but discharge that duty whereunto god by a sanctified vocation hath called them . and of this number are preists , religious persons , and preachers . t one signe and infallible argument of eternall predestination , is to heare the word of god with willingnes and alacritie , to make a free confession of himselfe , to communicate , and to serue mary the mother of god , with all submissiuenesse and deuotion . u then he said , it standeth with good reason , that he who was to be the guardian vnto the virgin should be inuested with a prerogatiue of greater excellency then all other saints , and was to haue precedency of iohn baptist and the prophet ieremy . for hee was to bee the spouse vnto the mother of god : and was to be the maintainer and putatiue father of her son . mary was indeed thy sister , ioseph and thou doest alwaies shew thy selfe a deare and trusty associate vnto her . he said further , that ioseph had for a space a touch of feare and iealousie vpon him , not vnderstanding the mistery which lay vailed ouer in silence , neither doe i wonder at it ( said he ) for mary was not of the humour of the women of these times , who doe blab and disclose vnto their husbands all they know : shee was of a contrary straine , and did commit all that was reuealed vnto her by gabriell the archangell who came from that supreme counsell of the blessed trinity , vnto the close custody and guard of secrecy and silence . al her words that came from her were full of waight and wisedome , for mary was not like vnto eue , a multiplyer of words and impertinent discourses . at dinner also verrine spake of sundry subiects , tending much to edification : and amongst the rest he discoursed , that the soules in blisse did more thirst after the saluation of our soules , and the enioying of our company with them in paradise , then hell and all the diuels together could after their ouer-throw and perdition ; for the power and efficacy of the saints in heauen , farre surmounted the impiety and malice of the damned . he further said , when you sit downe to eate , imagine that those blessings which are set before you doe point out vnto you three things , accipe , redde , time. accipe , take thy refection ; redde , giue thanks vnto god ; and time , beware how thou bee found vngratefull for such manifold blessings . in the meane space some or other had giuen part of a honny-combe to these two women , which they had found lying on the ground , and was blowne downe from a tree by the winde . and verrine from this honny-combe tooke occasion to discourse , and to say vnto magdalene , magdalene thou shouldest propose the bee vnto thy imitation , which silently flieth vp and downe and gathereth the extraction of whatsoeuer iuice is most precious among the flowers , by this i meane vertues . magdalene x goe thou likewise to saint vrsula , and from euery one of thy sisters pluck a vertue : from one gather humility , from another patience , from another an vpright intention , from another charity , from another obedience : for thus , magdalene doth that industrious honny-fly demeane himselfe , & sometimes dieth through his laboriousnes and trauell , for hee was framed to take paines . you are to doe the like , and should die after the same manner . then he spake further of the blessed virgin saying , o immense god! mary did beare thee according to thy humanity , and thou diddest support her according to thy diuinity : for of a truth thou wer 't at one time a litle childe , and a mighty god. god y would haue the creature to co-operate with him , as is verified in thee o mary : vnto whom although god did inlarge his bounty , and did garnish thy minde with rare and inestimable indowments , yet diddest thou still appeare more humble , and shouldest not indeed be the mother of god vnlesse thou haddest contributed some-what of thine owne vnto his working : it being his good pleasure that his creatures should euer make contribution of some-thing . you haue nothing to bestow vpon him but your will , from which no man is to exempt himselfe : giue him therefore your body and soule , for that will content him . the same day verrine compared himselfe to a barren and withered tree , and although ( said he ) god hath spouted such sappe into mee , that by the power of it i doe bring foorth sweete and wholesome fruite , yet am i still a barren and an accursed tree ; and shall neuer behold the face of god , but shall alwaies remaine a diuell : yet thus much i may say , that there was neuer any deuill raised to the like honour as to laud the name of god , and to accomplish his pleasure , as i now am : and he further said , that he had promised vnto him a diminution z and abatement of some degrees of his punishment , if he did his duty with faithfulnesse . the acts of the , of december being christmas day . a on christmas day , towards midnight the three diuels which were in louyse were commanded to goe to marseille , to labour the conuersion of lewes the magician . at that time was magdalene lulled , and as it were , benummed with a heauy slumber , which proceeded from the diuell , and indured all the time that masse was saying , and the masse once ended shee returned againe to her accustomed temper . the same day , and houre aforesaid , the dominican father did exorcise louyse and magdalene ; and then b verrine began to speake in this manner . hee that will come to the knowledge of his god , must looke for him vpon the earth , and make inquiry after the litle childe which lieth in the stable : as hee is your iudge , you must looke vp to heauen , and tremble at his diuinity , but as hee is a litle childe , you must intertaine him in your affections . according to his humanity he is but litle , but according to his diuinity hee is a great god , and worthy to be praised . euery one may ( if hee will ) dedicate his seruice vnto this litle childe , neither can any excuse himselfe from the same , for there is no man but hath an oxe and an asse ; the asse signifieth the body , the oxe the soule ; for the soule resembleth the oxe , that easily knoweth his masters cribb . this oxe and this asse must vngrudgingly beare the yoak that their master laieth on them , that is to say , all mortifications , afflictions and troubles , and whatsoeuer else hapeneth vnto a man by the will of god , all which may bee said to be the yoake of the lord. this yoake is sweete , and this burthen light to all those that doe perfectly loue him : you must not therefore say , i am not able to beare it , for god commandeth nothing that is impossible . it is a truth , that hee indeed was loaden with a yoake that was very combersome , and with a burthen exceedingly heauy , for his crosse did ouerlay him with an intollerable pressure ; yet did hee not call vnto you , behold my crosse , carry you it as i haue done : no , hee saith not so , because hee knoweth your debilitie will easily sinke vnder the same ; but hee saith , carry my yoake , because the burthen thereof is very portable , to those that loue god and serue him as they ought . god hath his troopes of angels and saints about him , neither is it to bee wondred that angels obey him , and that men put his will in execution , but that deuils , who are already condemned to the gallies of hell should yeeld him their obedience , heere is it that doth amaze vs with astonishment and admiration . great god , why doest thou not cause these things to be deliuered by some seraphin , or some learned preacher , and not to bee divulged by the mouth of this silly woman ? or why should i bee constrained to disclose my name , in an action that is directly preiudiciall vnto hell , and to my great griefe , that am forced to pronounce it ? then he said , many beleeue not this ; but i answere them , they haue not seene god nor paradise , and yet they beleeue both the one and the other . certainly thomas thy god ( vnto whom it is impossible that hee should tell a lie ) hath said , that hee would rise the third day : and what ? did hee not rise the third day ? certainly hee did , but because thou diddest not see it , thou wouldest not beleeue it , but diddest say , i will not beleeue it , except i may touch the prints of the nayles . there is none among you that euer saw him die in person , yet doe you beleeue that he suffered death for you . know you not what god said to thomas , blessed are they that shall not see these things that thou seest , and shall beleeue . there is no neede of faith in those things which wee manifestly and plainly see : as if i should tell you that this priest is standing at the altar , i imagine you would beleeue mee , neither should this faith of yours containe any great matter of merite , because you see this together with mee . all the fruitlesse sciences and speculations of cicero , plato , and the other heathen philosophers , to what purpose serue they , but to trauell and consume the spirits of a man by imaginary contemplations ? these waters cannot appease the thirstinesse of the soule , and by consequence are not powerfull to yeeld due and conuenient refreshments : but the smallest delights of a spirit indued with vertue , doth surpasse all worldly delectations : and cursed may they bee , who for the fruition of momentary pleasures heere , hazard the losse of that eternall felicity . your god is a cunning surgeon , and of the choisest esteeme amongst those that are most famous : hee well knowes when to serch the wound , and forecasteth how it may be healed : and apprehending the meanes , he presently commeth furnished with such salues and medicaments , as hee conceiueth most proper for the cure . god is father vnto two daughters , mercy and iustice ; but mercy obtained the right of eldership in the house of god , and you know those that are the elder haue a kinde of prerogatiue ouer the other . mercy is sister vnto christ iesus , and shee it was that said vnto him , that it was fit that he should suffer al those torturings and contempts , which afterward he subiected himselfe vnto in his passion . and although both these sisters proceeded from the same father and mother , yet is it a certainty , that the one is in more grace and neerenesse then the other . for god the father was more indulgent vnto mercy then iustice , yet are they sisters , and both daughters vnto him ; because he is no lesse iust in exercising his iustice , then he is gracious in declaring his mercy . it is no argument of imperfection in god , that he powreth down the viols of his wrath vpon the wicked , and rewardeth the good endeauours of the iust , it is rather a demonstration of his omnipotency , to render vnto euery man according to his workes . of a truth thy inward parts ( o mother of god ) are as the shop of an apothecary full of fragrant and aromaticall odours , which the holy ghost hath furnished with all varieties of perfumes and spices ; that is to say , with his fruits , and with the adundance of vertues and graces . i further say that mary is an inclosed garden , and the holy ghost is the gardener , who could well tell how to manure this blessed plot of earth , sowing therein all kinds of beautifull flowers , and ingraffing goodly and vernant trees , charged with excellent flowers and fruits . thou ( mary ) art also a tree , thy holy cogitations are the leaues , thy seruent desires are the flowers , and thy little iesus is the fruit that was brought forth for your saluation . the nature of this fruit is admirable , so that it was accounted worthy to bee made a present for the eternall father , on the tree of the crosse , for the expiation of your sinnes . let your memory recall into your remembrance these blessings of your god , and let ioseph who signifieth your vnderstanding , bow his knees in a corner of the stable , and take in so high a mystery with his most attentiue contemplation . mary as hauing a greater portion of light , is of more neerenesse , and figureth vnto vs the will : the vnderstanding laboureth to comprehend him , but the will shunneth such wild conceptions , and demeaneth it selfe like vnto the mother of christ iesus , who dared not at the first to touch him , but at length mary who is the will , taketh him in her armes , and beareth him vp and downe ; for loue at the last ouercommeth feare . take therefore the child iesus , play with him , and wrap him charily in his swathling bands , hee is but a little one , and therefore very tractable ; endeauour then to bee diligent about him , bring with you little bands to roule him in ; and to be breefe , prouide your selues of whatsoeuer may bee needfull for him . hee is a little child , and yet a great god , as it is written , vnto you a child is borne , and vnto you a sonne is giuen . hee is young and tender , his hands are swathled vp , so that hee cannot strike , come therefore and draw neere vnto him ; but withall consider that he is also a seuere iudge to those that refuse to obey his will. if abraham should haue reasoned the case with god , when hee commanded him to sacrifice his well-beloued sonne isaac , and should haue said , how or in what manner is this possible to bee done ? i tell you , he had not merited to bee the father of the faithfull . bee you humbled therefore before this god , and beleeue that he is yonder in the blessed sacrament , for his body is a glorified body , and taketh vp no place . i say further , that it , is not enough to haue this child iesus wrapped vp and swathed in his clours , but you must warme him with the milde heate of perfect deuotion , which is a permanent and standing seruency of the blessed spirit . he also spake many other things ; to wit , that those that were most humble are most high in paradise , as christ iesus and mary doe well exemplifie vnto vs , that loue allayeth and extenuateth labour , for the diuels c failing in the point of loue , are more grieued and extremely cruciated in saying an aue maria , then in suffering the torments of ten thousand yeeres in hell . it standeth also with reason ( said hee ) that if princes bee forced vnto obedience , the inferiour seruants doe not stand out in defiance . hee further said , that if a man could but see the soule that standeth in the state of grace , and haue a full view of the totall beauty thereof , he would sinke downe and die for ioy and admiration , thinking that he beheld the glorious deity : but this is a request not fit to be demanded . if thy body complaine of thy hard vsage , say vnto thy soule , soule , thou must not groane and sinke vnder this burthen , take notice of thy owne worth , how thou art created to sway and haue dominion : be thankfull therefore vnto him that hath framed thee , god is not like vnto men , for a man doth many times omit to doe a good turne to him that hath deserued it from him , and is ingratefull for those benefits which hee hath receiued : but your god foresaw the ingratitude of men , and heard with his eares their sinnes that cried loud for vengeance , yet for all this his resolution was firme to giue his sonne vnto you . your redeemer was borne at midnight , receiue him in to you : your body is the stable , your soule the cratch to entertaine him : and although hee bee a king , yet doth hee not disdaine so meane a place as a stable : there is no man therefore that can excuse himselfe . you are to warme this little child , and doe not say , i haue no fier to warme him by , for the holy ghost is a burning furnace , and will let you haue fier enough if you will but lend him fuell , that is to say , your sinnes , whom hee will cast and consume in the neuer-dying flames of his loue . after all these and many other discourses in a great rage and violent agitation , hee made this abiuration as followeth . i verrine in the name of all magicians of both sexes , forcerers , and forceresses doe renounce and disclaime all the abiurations which they haue made against the power of the father , the wisedome of the sonne , and the goodnesse of the holy ghost : i do further renounce all the abiurations by which they haue disclaimed and forsaken the blessed virgin , all the angels , and all the saints in paradise . i also renounce all their abominable impieties through which they haue made choice of hell for their eternall habitation , and haue told god that they did not regard his inspirations and graces , but desired an euerlasting sequestration from him and his angels . then in the name and right of all hell hee cried , i disclaime all donations and schedules which they haue made vnto the diuell . afterwards he said , beleeue me , god is so powerfull , that hee is able to cause the diuels to bring together in this church the bodies of all sorcerers and witches , that they may heare their sentence and iudgement pronounced against them . i speake in generall , not in particular . then d he added , that therefore god would not vse the ministerie of an angell , because if hee should come inuisibly , men would say that hee was a diuell : but if hee should appeare in the forme of a man , they would say , this is but a man , and would not regard his message . god herein resembleth a king , who hauing many princes , subiects and seruants waiting on him , taketh one of a more ordinary and cheape condition , to bee employed in his ambassage : and this hee doth , not so much to honour this seruant of his , but rather to manifest and magnifie his greatnesse ; for he needeth not the countenance or authority of his ambassadour , because all the power and splendour where withall hee goeth is deriued vnto him from the king. so god would not chuse any prince or great subiect of his court , but was pleased to serue his turne with the most sordide and base slaues hee could thinke vpon , who are the diuels , not thereby to honour them with the same of his employments , but to publish the more his greatnesse and absolute command , vnto to the world . for god compelleth the diuell to bee the instrument of effecting his will , and giueth him authority to bring that to passe , which hee shall adiudge fit , to his greater glory , and to the vtter confusion of all hell . hence it ariseth , that god is pleased to make experience of a new remedy , for the conuersion of soules , and for the more ample expression of his bounty . when verrine bad done , gresill his companion made the like abiuration , as afore-said , & that was also made by the mouth of louyse whom he possessed . after him the third diuell , that was in the same body , and was called sonneillon , made his renunciation like vnto the former ; and added , that when the magicians and witches were there present , they were mightily dismayed to see and heare these things : and that this would turne either to their greater condemnation , or else to their conuersion , if they would apply their wills thereunto . then did they all three confirme that which they had auowed by a solemne oath , and added , that something or other they were to discourse of , at the celebration of euery masse . at the morning masse , the dominican father began to exorcise , and verrine spake in this manner , man is the head and chiefe of his family ; it is a thing vnsightly and full of indecency , that the gouernment should bee put into the hands of a woman , for women are to bee subiect vnto their husbands . it therefore is proper vnto the head to gouerne , and vnto the master to command : the soule is the head , the body but the woman : the soule is the mistrisse , and the body but the chambermaid : yet doth the body euer grudge and grumble against the soule , saying , why doe we disquiet our selues with this early rising ? we should now take our repose , and make vse of the creatures for our pleasures and contentments , while wee haue time to doe it ; and in the declination and setting of our age wee may haue leisure enough to thinke of our conuersion . if the mistrisse bee discreet and well aduised , shee will keepe this chambermaid no longer , that taketh thus vpon her to prescribe and giue directions , but will turne her out of her house . thus ought the soule to demeane it selfe towards the body , when it complaineth , and ought to say , flesh , thou art but the chambermaid , and not the mistrisse ; it is thy duty to serue , not to command . i tell thee , if thou wilt eate hereafter with me of those choice and rare delicacies , whose plenty knoweth no satiety , thou must not now grudge and repine at labour . knowest thou not , that it will bee said vnto me , soule , render me an account of what thou hast done , thou wert ' the mistrisse , and shouldest therefore manage thy gouernment with discretion . a man that chanceth vpon a sober discreet wife , is in reason to intrust her , and not his seruant with the domesticke and home-businesses of his family : but thou hast done cleane contrary . you that are men are iust of the same humour and say . wee are tender and of a delicate composition , and must a little cherish and make much of our selues . others will say , let vs bee frolicke , i can liue without working ; i haue many goodly possessions ; i am noble in my blood , and am descended from such a race : i am able to keepe thus many horses ; maintaine thus many gentlemen in my attendance , and bee waited on with thus many pages and lackeies . another will complaine of his old age , and how vnable hee is to vndergoe the burthen of penance at those yeeres . for this cause do those families perish and lie buried in their ruines , where this cursed chambermaid beareth sway . do not you resemble those that as the prouerbe noted of them , are facete and pleasant abroad , but sullen in their owne houses . then verrine speaking to the assembly said , you promise paradise vnto your selues ; but thinke you not to attaine vnto it without much sufferance and aduersities in this world ; for the seruant is not greater then his master : and if god was first to suffer , and then to haue admittance into glory , would you expect to enter into heauen on horse-backe , or in your caroach ? i tell you nay ; but you are to come thither on foot , and to bee besides loden with store of good workes : otherwise it will be told you , i know you not , you cannot come in , for i and my children are in bed . whereby you are not to conceiue , that these beds are beds of doune and delicacy , as some lazy persons might apprehend it ; no , these words shall be spoken to the stuborne and obstinate sinner , that hateth to be conuerted . if you will bee saued , you must not abandon your selues vp to wantonnesse , which doth emasculate and weaken all vertuous desires in you . you all stand charged with the heauie burthen of your sinnes , prostrate your selues before this little childe , which lieth in the manger , and come vnto him with the full burthen of your transgressions , that hee may vnload you . if you say vnto mee , you haue no sinne ; i must tell you , that it is false , for all men are sinners . sinne is like vnto wood , pile it vp and lay it on a heape , that when the holy ghost commeth , hee may set fire to the same , i meane the fire of his loue , which searcheth still for stubble , and other such combustible matter , that it may consume and burne it . what man can heere excuse himselfe ? hath not euery one a staffe in his hand , whereon to leane and support himselfe , which is the will ? whatsoeuer you haue besides , you owe vnto god , but this will is your owne , since god hath made it ouer vnto you ; and therefore take this staffe vnto you : for god is the shepheard and you are the sheepe of his pasture , whom if the woolfe come to rauin vpon and to deuoure , hee will take the staffe of your will , and will swinge him so soundly , that hee shall neuer returne for his prey , but to his owne confusion . then did verrine inuite all the creatures of heauen , all the quires of angels , all saints , especially the blessed mother of god , as also the whole church triumphant and militant , to praise god for the repentance of sinners , especially of those that were obstinate , as magicians and witches , sorcerers and sorceresses , in these words . verrine in the name of al magicians & witches , sorcerers and sorceresses , and by the appointment of that soueraigne god saith , o yee foure elements praise yee the lord , all creatures reasonable and vnreasonable praise the lord , whatsoeuer hath grouth or motion laud the name of god : earth , sea , aire and fire , trees and starres praise ye all the lord , &c. i tell you , that if all the creatures of the world could make their eies gush foorth with teares of bloud , they would bewayle as much as in them lyeth the impieties of magicians and witches , so abominable are their courses before god. all these things were pronounced by him whilest the priest held the blessed sacrament in his hands to giue the communion to louyse and magdalene . after this he renounced those abiurations of magicians and witches , sorcerers and sorceresses , as he had formerly done at midnight masse . gresill and sonneillon did also the same three seuerall times , once when the crede was said in the masse , another time at the eleuation , and the third time at the communion . in like manner these three diuels confirmed by oath all that was aboue mentioned , in the same manner as at the midnight before . the same day the dominican father wrote a letter to father michaelis in answere vnto one of his , written the . of this moneth , wherein hee intreateth him to come to s. baume . the same day verrine said vnto the dominican father , command mee in the name of god , and by the authority of the church triumphant and militant to goe foorth about an imployment which god hath imposed vpon mee : then hee called father romillon and father andrew godan of the order of s. dominick to be witnesses hereunto and then departed . moreouer , there happened a very memorable accident on the same day , for belzebub began to speake in this strange manner as followeth . verrine not long agoe cryed out that all hell was constrained by god to renounce whatsoeuer the magicians and witches had proiected ; and i e belzebub cheefe of the diuels that are in the body of magdalene , am compelled by the almighty to make the like abiuration ▪ in effect , contrary to my resolution , and the greatnesse of my pride . f yes , yes , yes , in despight of my selfe , and against my customary pride and rebellion in the name of all my companions , i renounce . i renounce , i renounce , i say , whatsoeuer i haue suggested vnto magdalene , as well for the time past as for thetime to come , both against her god and conscience : yes , yes , yes , i reuoke it all , i condemne and disclaime it now at this very instant . the same day at high masse were the two women that were possessed exorcised by the dominican father , and verrine began to speake in this manner . thou god of power , cause now an angell to descend from heauen , vpon this altar that these men may beleeue . what meanest thou to doe ? wilt thou vse the ministry of a diuell in a businesse of this importance ? thou hast here doctors able and ready to say the same that i say , men will euer bee saying that louyse is not possessed , cursed be her folly , i could endure hell better then her . then g the said verrine began to scoffe at belzebub and his princes in this manner , what belzebub , art thou the master of pride , and doest thou now slinke away in this sort ? thou art he that doest suggest vnto the nobility : what sir ? will you yeeld to him , you are noble and of an ancient stock , why will you abase your selfe before a fellow of such cheapenesse ? you must not doe it , it doth detract from your nobility . miserable belzebub , was it not thou that wouldest haue throwne god from his seate of maiesty ? how art thou now abased , hauing nothing to reply , and being swallowed vp in shame and confusion . and thou leuiathan the arch-doctor of h hereticks , art thou not hee that bestowest vpon them the apparance and shew of light ? but thy light is nothing else but darknesse , for no man can giue that which hee hath not . thou bringest an itch vpon the curious , to dispute of this place , and of that place of scripture , because it is not interpreted as it ought to bee ; and seing them to bee proud beyond measure , thou diddest by this course hinder them from humbling themselues . i tell thee that the proud and curious shall not enter into paradise vnlesse they become humble and lay aside their curiosity . what answerest thou vnto this , thou art a iolly doctor , and very pregnant in replyes ; but i see thou hast litle to say for thy selfe and giuest sufficient proofe of thy insufficiency . there bee heere very able men that would gladly heare thee argue , but it appeareth that thou art confounded as much as thy companion . and i thou balberith that doest secreetly whisper in the eares of gentle-men , and doest tell them , that what they loue in their hart they should oftētimes vse in their mouth : and by this meanes thou makest them to deny and foresweare god from the head to the soale of the foote . thou doest also suggest vnto them ; what sir ? doe you not meane to defend your reputation ? can you endure such an affront ? remember such and such speaches , and how he thus and thus belyed you : hee is a base fellow , and in an vnder-ranke vnto you ; i tel you you must reuenge yourselfe vpon him , and call him into single combate . thus though they be forbidden by god , excommunicated by the church , and prohibited by the kings edicts , yet are they transported beyond their temper and reason , and doe desire nothing but to come to blowes : neither lyeth it in the power of man to giue preuention vnto these mischances . k then verrine iested at asmodee , and said , and thou ( accursed fiend ) doest perswade yong folke that it is no sinne to offend god , and so doest spread a vaile over their eies , that they cannot haue the light to bee their guide , but are forced to stumble in the darke . and thou astaroth , master of the slouthfull , be thou their speaker , & defend thy cause , for thou art a powerfull prince , and doest excuse no man : kings and clergy men are allured by thy blandishments , and thou hast accesse euery-where , euen when the gates and windowes of mens hearts are locked vp . and l thou carreau art he that maintainest that lazarus could not be raised vp to life , by lazarus meaning the obstinate sinner : but i doe hold it as a truth , that he may bee raised againe , not of himselfe , but by the assistance of the church and of god , who said , lazare veniforas , and so commanded the stone to be taken away . hee it is , that is able without paine vnto him , to doe whatsoeuer seemeth pleasing in his sight . i affirme that god is able to take away the stone from the heart of an vnrepenting sinner : but hee must confesse himselfe & receiue absolution from the priest , according vnto that authority which god hath giuen vnto his church : and in this manner is the dead raised vp to life . then he said , hee that wants charity is not truely noble , for true nobility commeth from aboue . all the citizens of heauen did reioyce at the birth of the sonne of god ; m neither is there any difference there put betweene the soule of a king and of a begger , if it stand in the state of grace . vnto you a child is borne , and to you a son is giuen : he is both a king & a iudge , yet but litle in his natiuity , that it might be published vnto all , how tractable he is and how easie to be appeased , euen with an apple . the apple signifieth the soule with the three powers thereof ; the memory pointeth out vnto vs the father : the vnderstanding , the son : and the will , the holy ghost d●dicate and bequeath your thoughts , your desires , and your workes , to this childe , whereby you shall also offer vp vnto him , the odour , sweetnesse and bewty of this apple : this is the present that will appease and still him ; and for this cause was hee made contemptible that you might bee bold to tender the same vnto him . he is co-eternal with his father , which marie , and none but shee did at the first vnderstand , yet had he not where to lay his head ; giue therefore now vnto him the stone of your heart , that hee may make a pillow of the same whereupon to repose himselfe . if the deceased king of glorious memory should haue giuen his sonne the dauphin vnto you , it is to be conceiued , that you would haue receiued him with great ioy and applause : the celestiall father hath giuen vnto you the dauphin of heauen , equall to himselfe in maiesty ; the kings of the east came from a farre to seeke after him and to worship him , and doth it not become you to adore him in like manner ? the time is at hand , that god will fill the voide seates of heauen ; that great day of the lord approacheth , wherein hee will place you in paradise for euermore . then verrine said , i verrine doe renounce , &c. as is before mentioned at midnight masse . after that , he inuited againe all creatures to praise god , for his vnexpresseable bounty and infinite mercy , as is afore written . when he b had finished his abiurations , gresill followed with the like , and last of all sonneillon did the same : who further added , almighty god mai'st thou be pleased to create a thousand hells anew for all those that will not be conuerted , giue vnto them a thousand liues , and as many as there bee starres in the firmament ( for all this is very possible vnto thee , that they may suffer as many seuerall deaths , as they had seueral liues bestowed vpon them . the same day in the euening the two possessed women were exorcised by father francis billet priest of the doctrine , and verrine began to discourse thus . the heate of hell is not more vnsupportable vnto mee , then are thy exorcismes , and would god , i had beene dease when i was first exorcised . then he said , belzebub , thou tormentest magdalene , yet let it not trouble thee magdalene , for it is now our custome to doe thus , because wee were guided neither by reason nor counsell . the exorcist said vnto him , recede maledicte , who answered him in latine , non est tempus . and when the exorcist said , angeli decantanerunt , gloria , verrine spake these words , the diuels themselues did say , gloria in excelsis deo , for that it was no wonder that the angels did sing , gloria in excelsis deo , but the miracle was , to heare this gloria chanted forth by the diuels : and if it were put to their choice , they would rather make election to suffer all the torments of hell then once to pronounce this gloria . hee m farther said , some men doe cauill and say , that the diuels cannot deliuer a truth , miserable and stupid wretches , is not god powerful to make angels and men and diuels to obey him ? others say , that these are meere iuglings and fables : others , that they are stage-playes and inuentions : others murmur , because they see no signe , and because those that are possessed doe not speake all kinde of languages : others beleeue that louyse might cary away these discourses which shee had vttered from the many sermons which shee had heard . it is not to bee wondred that men beleeue it not , for it is a thing full of nouelty and rarenesse . and thou n michaelis art to examine all this , and then the censure of the church must passe vpon it . but as hee was esteemed healthie who was indeed infirme before god , as appeared by the pharisie , so hee esteemed himselfe infirme before god , who was indeed sound and healthy , witnesse the publican . o blessed mother of god , thou didst not imitate eue , nor questioned the angell with o quare & quomodo , but thou diddest forth with say ecce ancilla domini . the serpent suggested vnto eue , god hath giuen you to eate of all the fruit of these trees that are in paradise : whereunto eue answered , he hath commanded vs , not to eate of this fruite , and added much idle language besides , so that at the last shee gaue credence vnto the serpent , whereupon adam fell also by the perswasions of eue ; but he should haue said , that it was not lawfull for her to take the apple , that he had no commandement from god to do it , nay that he was expresly forbidden . wretched sinner if thy body say vnto thee take and eate there is no offence in it , thy soule as mistrisse of the body must giue checke vnto it , and say , i will not venture vpon it , for god himselfe hath prohibited it : and if thou chance to be so seduced , beware how thou follow the dangerous tract wherein adam walked , but humble thy selfe without asking quare & quomodo , but rather confesse thy selfe to be vnworthy to suffer euen the paines of hell for thy sinnes . then he said , there are many that say vnto the preist , father reueale and remember vnto mee my sinnes , but the preist must in reason answere them , it is your part to examine your selues , and to disclose vnto mee what your transgressions are , for i am not god or a prophet , that i should be able to know the secrets of your consciences ; your cause is heere to be heard and pleaded , the client ought to furnish his advocate with instructions . i tell you in this case the preist is to demand his absolution from him , because he is confessed and not to penitent person : and men of this humor are worse then vnreasonable beastes . the confessour is sharply to reprehend such kind of men , but his reproofes must be interlaced with discretion , and must say vnto them that they wittingly , and willingly haue offended , and therefore they are to pray vnto god , for his illumination , who is not dainty to grant the same to those , that beg it of him in humilitie : wee must search for this light if wee will finde it ; and knocke at gods mercie-gate that we may attaine vnto it . for it is the sister of that eternall word , which doth easilie open this gate vnto you : nay i say farther that this word is mercie it selfe , and yet it is enuironed with awfull iustice. iustice is the sister of mercie , and the indiuiduall companion of princes ; take away the punishments of offenders and behold all order in confusion , and all ciuill policie trampled vpon and contemned . p after this hee spake to magdalene , and said , magdalene keepe this childe with all the charinesse that may bee , wrap him vp in the swathling bands of the mortification of the fiue fenses , for hee is euer presenting his fiue woundes to god the father in thy behalfe , which he receaued vpon the crosse for thy saluation . these are those pretious pearles whose estimate is so beyound all value , that god the father casting but his eyes aside vpon them can deny no suite which he propoundeth vnto him . iesus is a goodly flower in the garden of mary , and alwayes standeth in the sight and presence of his father . marcella , it was thou that diddest cry , blessed is the wombe that did beare thee , but the diuine word answered , rather blessed are they which heare the word of god and diligently keepe the same . then hee said , o yee kinges of the east , you haue worshipped this childe ; what pompe found you with ioseph and mary his mother , surely nothing but an asse and an oxe in a stable . who reuealed vnto you that the king of glory was there ? you did certainly behold the brightnesse and radia●●re of his face as the witnesse of his diuinity , with this he strucke the souldiers to the ground who came to apprehend him , and to binde him with cordes . and thou good theise , who told thee , that hee that was crucified vpon the crosse with thee , was a king ? i am sure thou didst not behold any crownes , scepters and triumphes , or any such customarie pompes and preparations : yet didst thou not desist from crying memento mei cum veneris in regnum tuum . for although hee had a crowne of thornes platted vpon his head , yet insteed thereof hee hath acquired for you a crowne of immortalitie , and in stead of his nakednes , hee hath clothed you with the robes of glory . if a king should say vnto a gallie-slaue , i will take thee for my adopted sonne , were not hee senselesse and dishearted , if he should replie vnto the king ; sir , i am tyed vp heere with a chayne and therefore i will not bee called your sonne . you are all guiltie of high treason , and your estate baser and more full of slauerie then those that rowe in gallies , for they at the least canne beholde● the heauen and earth , but you that are sinners are ouertaken , and incompassed with darknesse . god saith vnto you i will make you kings , i will enroll you in the catalogue of my children , i will set you at mine owne table , and will inrich you with all my treasures , onely clense your selues , and purge your soules from those filthy and ill fauouring ordours wherewithall it is is defiled . o christians , bee not solicitous how to nourish your bodies , but be you carefull for the foode of your soules , receaue the communion often , for christ iesus is many times consecrated , and many times sacrificed . before you doe communicate , see that you diligently examine your selues , for you cannot too worthily approach vnto this table , for although you should liue a . yeares , yet ought you euer to prepare your selues : let your humility keepe wing with gods mercie , for so you shal draw vnto you the humanity and diuinity of your god. o blessed mother of god you haue attracted the god of gods from heauen to be conversant vpon the earth : he made this great leape ( as a giant ) because you became the seruant of seruants , whose humility when hee had once perfectly vewed , hee presently made choice of you for his mother . the holy ghost is the god of loue , of deuotion , of good desires and of compunction : knock at his gate , and hee will giue you whatsoeuer you shall demand of him , as he did inlarge his bounty to magdalene , peter , david , and the good theefe . besides , all these saints are most ready to fly to your aide , and doe desire your saluation an hundreth thousand times more then your selues . god hath made three things , vnto whose greatnesse no other worke of his can aspire vnto : that is , heauen , the humanity of his sonne , and his mother . ioseph noteth vnto vs the vnderstanding , and mary the will : say therefore vnto mary , teach mee to obey and loue my brother : say vnto ioseph , ( who is maries guardian ) make me to apprehend and to bee sensible of my misery : and then will this childe streame downe vpon you the dew of his grace , and feare ; of his loue , and obedience . your redemer obeyed his mother and ioseph , yea he was content to stoope vnto the commands of the ministers of satan , not that he would thereby adde any reputation vnto him or his kingdome , but because hee would be a president vnto the proud of his great humility . the diuell doth heere discourse of wholesome and vsefull obseruations , do you cull out the things that are good ( as if a wicked priest should propose these exhortations vnto you ) and if you will not , i tell you , you shall not be by me a constrained thereunto . after all this he tooke his oathe , and did call the wrath of god vpon himselfe , if he had not sworne sincerely and in truth : he also added sancta maria ora pro eis , sancte ioseph , sancta magdalena , sancte dominice , sancte stephane , the arch-enemy vnto sonneillon , orate pro eis . cursed bee they who say , that the blessed saints doe not make intercessions for you the acts of the . of december being the feast of saint steuen . this day in the morning the dominican father did exorcise and at the beginning of the exorcismes , sonneillon who was in the body of louyse began to discourse in this manner . i am constrained to speake of stephen , and concerning superstition . come hither asmodee . thou art that accursed one which teachest magicians to vse ligaments , portractures & resemblances of wax , brasse and stone , together with other abominations of the like nature , to the end that they may fire men and set an edge vpon all fleshly prouokements vnto lust . then doest thou cause the priest who is the magician , to baptise these statues , wherein he doth commit a most greeuous sinne , so that he that should baptise a doue , an eagle , or any other ●oule of the aire , should come farre short of the abomination of the same : for the birds doe after a sort blesse god by their melody and voices ; although they haue not a capacity of being baptised , because they are beasts and are without vnderstanding : yet doe i affirme , that those who should doe this , should bee lesse culpable and sinfull , then those that baptise these idols which are the statues of diuels . o execrable priest how carelesse art thou of thy dignity and calling ? i speake of wicked priests not of those that are good , in generall not in particular , and i doe aduertise you , that they are magicians , and by a consequent , slaues vnto sinne and satan . a there are many sorts of magick , of magicians and witches , sorcerers and sorceresses . ha wicked asmodee , thou blindest and seducest the great ones of the world , by telling them : you are mighty and powerfull , who will call you to an account if you offend god ? you may doe whatsoeuer your heart desireth , none dare reprooue you . the law is not made to cage in or controule such as you , you are he that made the law : who then dareth to wagge his tongue or to attempt any thing against you ? there are also some great personages that giue eare vnto magicians , and are schollers of this diabolicall art , that by the assistance thereof they may aspire vnto places of greater eminency . asmodee thou art euer whispering in their eares , and saying , sir you are a prince , sublime your braue conceptions , and lift them vp to a kingdome , then you are to thinke of an empire , and then you must conquere the whole world , like another alexander . by these meanes their reprose is disseasoned with these wilde and whirling apprehensions : and they are many times so forgetfull of man , which they continually beare about them , that they giue commandement to be adored as gods : as appeareth by him , who waded into the sea , to see if any thing were mightier , and more powerfull then himselfe . the deuill doth cherish all ambition , and whatsoeuer sauoureth of goodnesse he hath in detestation : hee doth euer solicite all sorts of men of what quality or condition soeuer they bee . but would to god hee onely insinuated himselfe vnto the houses of great personages , hee is euery-where , and tempteth all persons without choice or distinction of sexes . this b appeareth in nabuchodonosor , who was tempted with a desire , that whatsoeuer hee did eate , might be converted either into gold , or into the semblance and shew of gold ; who for his pride was afterwards by gods permission transformed into a beast , and so at last became humble : for when he remembred what he was and grew penitent for his excessiuenesse of pride , hee afterward was thought worthy to be saued , c salomon , i can tell you , was the worlds wisedome , yet did the diuels intrappe and take him by magicians and women , so that he is now burning in the flames of hell because he neuer was bruised and humbled with such repentance as deserued acceptance from god. dauid indeed offended his god , but hee did seriously repent , dewing and watering his couch with teares , and eating his bread mingled with ashes , that hee might declare vnto all , how much his heart was humbled and made tender . he further said to asmodee , accursed spirit , thou art also he , that doest vaile and cast a mist ouer the eyes of such soules as are seduced by thee , and then thou lockest vp their eares , that gods word may not pierce and penetrate euen to the pith and inmost part of the heart : that so being both deafe and blind , they may lose all hope of their share in the kingdome of god. i meane not the deafnesse and blindnesse of the body , but a spirituall deafnesse and blindnesse , for it is not doubted but those that are corporally blinde may enter into the kingdome of heauen , neither is the light of this world necessarie thereunto : else what should become of the poore men that are blind ? there should not one of them be saued ; therefore i say that god speaketh not of the light which wee see and comprehend , but of the light of faith . then he a spake to baalberith and said , impious and accused baalberith , thou art he that doest continually make gods name to be blasphemed . thou also suggestest . what ? are not you a great counsellor ? doe not you moderate the scales of iustice ? are not you a great familiar of the kings ? whereof should you stand in feare : vpon these suggestions doest thou lay the first foundations of single combats and magicke . but thou thy selfe being blinde and full of villany , doest make those to fall , that followes the paths wherein thou doest trace . thou doest also say , your ranke and quality will beare thus many lackeys , thus many horses , thus many pages : for from these externall apparances will men iudge of your true nobility : but i tell thee , b true nobility is euer accompanied with liberality , and as it is studious to act those deeds that sauour of charity and bounty ; so doth it hate all viciousnesse and prodigality . thou wilt neuer stand forth to answere for thy disciples , when god shall demand of them an account of their workes . resist the diuell and he will fly from you : there are too too many that suffer themselues to bee deceiued : for some will chase at the poore that beg almes of them , and tell them they are too importunate ; yea they will not stick many times not onely to withdraw their almes , but to bestow many stripes and blowes vpon them : others say vnto the diuels , giue vs a dinner in this world , and wee will bestow a supper vpon you in the world to come : others there are that will lay an imputation vpon a whole company , for the default of some one that doth not orderly demeane himselfe . behold baalberith , cursed are all thy doctrines and instructions . hee c further said , there are those who when their children are bewitched , will vse vnlawfull meanes to know who the witch is that did it , and in stead of hauing recourse vnto god that hee may by his good blessing cure the same , they goe vnto a witch , and entreate him to come and heale their children : wretches as you are , your misfortune proceedeth from the diuell , and you with your children were innocent , but are now partakers of the euill . ought you not to goe to god , who knoweth the reason why he hath permitted this euill , and not to the diuell or the sorcerer , to vnderstand from them the remedy ? you ought not to haue familiarity with him , but to giue the church notice of the same , and seeke redresse from them , who haue the care and charge of soules : but cleane contrary vnto this , you eate and drinke with sorcerers , and by a necessary inference with the diuell , vnto whom they haue abandoned themselues bodies and soules , surrendring vp their part of paradise , and all the pretensions they may haue for heauen . d nay i say further , they are of that impious and execrable disposition , that if it lay in their power , they would betray god into the hands of diuels . the e diuels doe also cause them to renounce that natural affection which they should carry towards their fathers and mothers , and to all those vnto whom they are tyed vnto by propinquity of blood : they forbid them to pray for them , and which is more to bee abominated , they doe many times command them to murther them : for it is the custome of diuels , to mischieue those whom they should loue , and to returne euill for good ; as it is the property of god to render good for euill . i say further , that the children of darkenesse , doe serue the diuell with more diligence then the children of light doe their god ; f yet is there a great difference betweene the seruice of god , and the seruice of the diuell . for your seruice vnto god is associated with a setled and in-disturbed repose , but the bondage of the diuell is full of great vexations : for he commandeth them day and night , winter and summer , in sicknesse and in health , and in what state soeuer they bee , they must make their apparance , and if they faile but the least scruple or minute of time , i tell you they are well beaten for their slacknesse , so that a gally-slaue is not so manicled and bechained , nor a lackey so buffetted and beaten , as they are chained and beaten , that make but the least omission in the diuels seruice : and which is worse , he giueth least recompence vnto those that serue him most , for he hath nothing indeed to bestow vpon them . doe you serue him with the gr●atest faithfulnesse that may bee , yet all the reward you shall gaine thereby , is nothing but the horrid paines of hell ; witnesse those that haue died without confessing themselues , and such as haue departed the world in the like sort : i speake in generall not in particular . the children of god when they die , doe recommend their soules vnto god , saying , in manus tuas , &c. but the last words that the children of satan breath forth are , g the diuell take me body and soule . this is the recompence which they demand of him , whom they haue so industriously serued , and this is it which he hath promised to bestow vpon them . and certainly they doe well deserue hell . then he said to asmodee . what saiest thou ? is it not all true which i haue here deliuered ? asmodee answered , that it was so . sonneillon replyed , sweare ( asmodee ) that it is true , and i will take my oath with thee . asmodee said , i will not sweare with thee . h sonneillon answered , sweare thou then by lucifer , and i will take mine oath on the behalfe of god. to this asmodee replied , i tell thee i will not sweare , yet i confesse and doe assure euery body that what thou hast said is consonant to the truth . then said sonneillon , doe you not perceiue the malice of this accursed fiend . hee vseth these tergiuersations and delaies , to stagger your beleese ; and it is gods pleasure that you should merit more in that god ( to try you ) will not comn and him to sweare , then if hee had actually commanded him to take his oath ; for then hee must of necessity obey . but let it suffice , that i doe sweare by the liuing god , that whatsoeuer i haue aboue spoken is most true , and therefore let this satisfie you ; which being spoken he accordingly tooke his oath . i hee further said , i will also sweare that the church will approue of all this , and that neuer diuell spake in the presence of his princes as i haue done : hence it is that i shall k receiue an abatement and mitigation of my torments . besides , god would neuer endure that this should be acted if it were counterfaited , because it would set open a vast gap , to let in the perdition of many soules . he further said , consider heere the goodnesse of your god , whose manner is to set first before you those things that are worst : for you know that hither-vnto , the viands which were serued in vnto you , haue not been very pleasing , because wee did nothing but ingeminate your offences . wee must therefore now serue in vnto you a banquet of confections . then l he said , god hath commanded me , who am a great enemy vnto stephen , to praise those that in imitation of stephen doe forgiue their enemies ; he pardoned those that maliced him after the example of his great master christ iesus , saying , pater ignosce eis , quia nesciunt quid faciunt . but o great god , why diddest thou not first recommend thy mother to iohn , and iohn vnto thy mother ? the reason was , not because thou wouldest not doe it , but because thou wouldest giue an example vnto all the world , of remitting and pardoning the iniuries done by their enemies . the riches of this world are but trash and of-scowring in comparison of paradise . you will heere obiect : what , is there silthinesse in paradise ? i say vnto you , that there is not , for no vncleane or imperfect thing can enter into heauen , but i call riches trash , because the elect make no account of them , and the blessed saints doe not esteeme of siluer , gold , precious stones , and all the riches of the world . the seruant is not greater then his master : the master entred not into heauen on horsebacke , but naked , and hanging vpon the tree of the crosse. why therefore should you tremble at afflictions , troubles , persecutions , or whatsoeuer may deiect and make you humble ? it is for your good and his glory that these crosses make you thus to double vnder the waight of them , for by this meanes will he place your soules and bodies in paradise . o wondrous accident ! the world is conquered with the desires of it , satan is an enemy to satan , and his kingdome is rent and diuided within it selfe , not by his consent , but by an vnresistable compulsion . after all this discourse he said vnto god , m ho! cause an angell to speake , or a man to deliuer these things , and let mee befreed from this vnpleasing office . there are indeed many preachers , but few harken vnto them , and if any goe to heare them , they goe to surprise and entrap them in their sermons , and to quote their gestures and actions . o blindnesse ! that men should bee more attentiue to the voice of the diuell , then to the word of god vttered by a preacher . imitate stephen and pray for your enemies , for by this prayer did he merit to behold the sonne of god , and did win saul to the bosome of the church , who before was a persecutor of the same , and did keepe the garments of those that stoned him : and saul thou knowest , that his charity did plead for thee at the barre of the almighty . stephen whiles hee was yet young was one of the first deacons and treasurers of the church , a louer of the poore as if they were hi● brethren and a great familiar of god : it was therefore needful that he should suffer , as did you margaret , vrsula , and the . virgins , and also you catherine , barbara , and catherine of sienna : that so by your examples others might be lessened to be filled with sufferance and patient bearing of whatsoeuer tribulations should bee laid vpon them . and thou stephen if thou haddest not been such a notable instrument of gods glory , as thou wert ' , the apostles would neuer haue thus esteemed and honoured thee . say but ( father ) euery day for thine enemies , and it is sufficient , for it is a powerfull prayer and full of efficacy . the abridgement of all perfection is , to pray for your enemies , and it is a n well-pleasing sacrifice vnto god , for he loueth the soules of his enemies a hundreth times more , then he doth the bodies of his friends : and one aue said for your enemies is of more waight and importance , then an hundred ( pater ) for your friends . it is an easie matter to pray for your friends , but it is harsh and vnpleasing to pray for your enemies and such as go about to kill you : this is a morsell not easily swallowed , yet doth it exceedingly conduce vnto saluation , and is the path which chalketh out vnto you the way of life ; if it be done in vprightnesse of intention , in purity of conscience , and in charity , for the glory of god and saluation of soules . i tell you such prayers are no lesse effectuall then the prayers of many saints ; yea then extasies and rauishing in spirit , and other such admirable mysteries . hee that prayeth for another , hath said enough for himselfe . then hee said vnto belzebub , thou art startled at that which i haue spoken , i plainly see that it doth much disquiet thee : what answerest thou vnto these things ? and thou asmodee , make thy part good if thou hast what to reply : but i see you are tongue-tied and cannot answere , therefore i will prosecute these things further . then he swore that al which he had spoken should by publicke approbation bee allowed : and speaking to himselfe , he said : o o sonneillon , thou art hee which temptest men with enuie , and doest withdraw men from praying for their enemies : for this cause gods pleasure is thou shouldest speake against thy selfe and against all hell , hee hath taken thy owne weapons and forced thee to beate thy selfe with them . then he was asked touching three articles , first of the state of nabuchadonosor , next of the state of salomon , and then whether hee had said that s. stephen was broiled vpon a gridiron , for thus did some vnderstand him . he directly made answere , that nabuchadonosor was saued , and salomon damned , that this opinion was a p probleme in the church , and that his damnation was reuealed to many saints , but in modesty they would not attempt to make it knowne : that now god will haue his church to be certified of the truth therof , for many reade his fault , but no man euer saw any mention of his repentance : that god would cleere vp and dispell all the doubts that shadow his church , before the consummation of the world : for he will endow his church with some new donations , and will enrich his faithfull spouse with some fresh remembrances of his affection . and this standeth with reason ; for if a king to grace his queene will make expression of the affection which he beareth towards her by new gifts and presentments , how much more shall god being more great and good then the kings of the earth haue both ability and will to enrich his church with new immunities and endowments . iohn the euangelist , thou art an eagle and hast soared higher vpon the wings of diuine wisedome then any other : and although many mysteries haue been reuealed vnto thee , yet diddest thou not vnderstand all of them , for the armory of god is inscrutable and full of hidden perfections , and hee may from thence , when it seemeth good vnto him , bring forth many strange nouelties . i affirme further , that neither the highest seraphin , nor the blessed mother of god her selfe doe comprehend all the secrets of her sonne , or of his humanity . for god is aboue all , and after him is mary , who although she be a woman , yet is shee the second after god , and is neuerthelesse the mother of god. after dinner , sonneillon vttered many things tending to edification , that vertue was ascended vp to heauen , and in her ascent had let her q mantle fall , which , impiety that remained vpon the earth , tooke vp and clothed it selfe therewithall : vnder which couerture and maske it commeth abroad to deceiue men , who otherwise would decline the rock of such seducements . he further said that the damned should bee punished in all the faculties of their soule , in their memory , vnderstanding , and will , together with their fiue senses , and all this by the vision of diuels . at the euening verrine said , that the time would come that his r name should bee rased out , and that many men should see the same . the same euening louyse was not exorcised , but verrine made a terrible inuectiue against magdalene , because she grew coole in the acknowledgement of gods mercie towards her , and had not yet humbled her selfe with a full and perfect repentance . then he admonished euery one in particular , how they should discreetly carry themselues in that great businesse of their saluation . the acts of the . of december being the feast of s. iohn . this day in the morning , the dominican father exorcised , and verrine after his acustomed manner began to speake thus . harken and be attentiue , the s houre of that great day of iudgement is at hand , for antichrist is borne and brought forth some moneths past by a iewish woman . t god will rase out magick & al magicians , and witches shall returne home vnto him : the soueraigne high priest shall giue them plenary absolution , and all their complices shall be laid open vnto the world . these are not fables or fancies , or words of ieast and derision : i foretell you these things by the appointment of the holy ghost , all which is true , i beare but the name thereof , and the church shall heereafter admit it as a reuelation . god would preuent the diuel , and therefore he doth cause this annunciation to be made , that the day of u iudgement is at hand , and that x antichrist is borne . seauen yeares before the great day of the lord , the earth shall bring forth no fruite , the women shall not conceiue , and many signes and wonders shall bee seene as is in part already made manifest . for the sonne rebelleth against his father , the daughter against her mother , as you see by experience euery day , and that now there are some of all nations vnder heauen who are conuerted . iohn the euangelist , thou hast beene intrusted with many celestiall secreets : thou wert a doue in thy simplicity , and diddest leane vpon the breast of thy redemer at his last supper , and doest now take thy rest in paradise y moses , enoch and elias you are there also , for your bodies were neuer found vpon the earth . great god of the christians , thy saints haue many reuelations , but such a one as this was neuer disclosed vnto them , because the time of this reuelation was not then come ; and the sonne of perdition was vnborne . i tell thee o spouse of god , thou shalt bee beyond measure vngratefull if thou make nice to receiue so excellent a present sent vnto thee by thy husband , but i am assured thou wilt receiue it , as shal also the chief dealers in magick , if they will be conuerted , whereby they shall reape much mercy and fauour , and then the secular arme shall haue no power to inflict the rigour of iustice vpon them . it is the good pleasure of god , that his goodnesse should be founded forth by them , and that they should bee the meanes of the conuersion of many soules , as they were the instruments of their perdition . the z priests duety is to absolue magicians and witches that shall repent , and craue of god the remission of their sinnes . and thou a prince of magicians shalt be particularly sis●ed and examined , and god shal menace and affright thee by the diuell , because other creatures haue no force to worke vpon thee . france is infected with this dangerous art of magick : all the sisters of the company of vrsula are bewitched at marseille , at aix , and at many other places , so that the country swarmeth with the multitude of charmes . come , and draw neere vnto the childe iesus , his hands be tender and cannot gripe you hard : yet euer haue you in remembrance that this childe onely shall be your iudge : that of all nations some shall bee conuerted , and that this miracle shall bee spread abroad ouer all the world . there are yet many voyd seates in heauen which god will haue filled . lucifer b , thou goest about to get those soules , for whom thou hast payed no ransome , but god hath fully shewed that no man can wring that out of his hands which hee hath determined to saue . in this , god doth offer vnto consideration a new tract of his wisedome , power and authority , which thou couldest not perceiue : for hee confoundeth and beateth thee by a diuell , who is thy seruant and subiect , and by two women hee doth conuert soules , and set all hell in an vproare and distraction . for since the time of this accident , more then a thousand soules haue beene conuerted to the faith : yet diddest thou accursed spirit think , that thou knowest all things , when as i ●ell thee , marie her selfe knoweth not all , although she be inriched with perfection , and hath much authority and power in heauen . these discourses are not drawne from the pit of hell , for the tree is knowne by the fruite . when god giueth the fire of charitie , he also adioyneth thereunto the cinders of humility ; for the fire is conserued vnder the ashes . then hee spake to carreau , and said ; thou also art a wretched spirit ; thou art he that saiest that god was not able to raise lazarus to life , i tell thee thou liest , and he shall conuert the cheife and ring-leaders in magick , and god shall be praised for his great goodnes by those that shall behold the same . c god perceaueth , that men esteeme not of his preachers , and therefore sent the diuell to deliuer his truth by the mouth of a woman : phisitians to new maladies haue new remedies and appliances : so because this sicknesse of men went beyond ordinary , it was expedient , for the cure thereof to apply extraordinary remedies , especially to those whom the diuell had deceaued and conquered . i affirme , that it is necessary to goe to rome , for god will haue this businesse examined and looked into . then he desired to haue his oath ministred vnto him ; and because hee had reuealed diuerse things full of nouelty and admiration , it was thought fit , that he should sweare vpon the blessed sacrament . and whilest the priest was holding the same , verrine spake of diuers matters , and amongst the rest , that the d company of the christian doctrine , and of saint vrsula , and the order of saint dominicke should sprout vp and flourish , ( alwaies without offence vnto other orders , as vnto the iesuits and the like ) that the father , mother , vncle and aunt , and almost all the kindred of louyse were damned ; that it was thought fit that shee should speake this with her owne mouth , and that he himself was constrained to reueale , that they were damned , saying , e louyse of a truth thy father and mother are damned in hell. who would euer haue told iohn cappeau , and louyse de baume that their daughter would openly publish vnto the world their eternall damnation . i doe not conceiue louyse that thy heart is made of stone . then louyse wept very bitterly so that the assembly was so melted with compassion , that they all fell a weeping also . after that verrine had for a season keept silence , vpon the sudden he cryed out againe , the father of thy father , the father of thy mother , the father of thy grandfather , and the father of thy grand-mother , and all thy kindred be damned : then hee said , the king f of france of happy memory was an heretick , but died in the state of grace : father romillon , the superiour of louyse was also an heretick , but now he is her spirituall father ; also louyse her selfe was at the first brought vp after the fashion of hereticks . then verrine began to cry , that god might do well to vse the seruice of a queene , or a princesse in a worke of this nature , in the which if hee had made choice of vrsula who was a queene or some such as shee was , it were not to be wondred . and directing his speech vnto god , hee said , why diddest thou not rather chuse a queene or an empresse , then this worme here ? but thou wilt reply , that thou hast no need of thy creatures , but that they haue neede of thee , that thou art alwaies ready to bestow vpon thē , if they wil further & co-operate with thy heauenly pleasure , that it sufficeth thee to finde a soule framed & disposed vnto that which thou wouldest impose vpon it . of a truth louyse , thou hast begged at gods hands to suffer the paines of hell , if it might be agreeable vnto him , and this thou hast desired for the enlarging of his glory : yet that this might bee without any finall depriuation of the sight of god , according to thy request , god hath yeelded vnto thy petition , because thou diddest put thy selfe vpon his pleasure , and diddest not indent with him to suffer after such & such a fashion , but diddest make a free offer of thy selfe to be disposed by him as hee pleased . and the truth is , all shall redound to the glory of god , to the exaltation of his church , and to the aduancement of thy calling : yet art thou to expect nothing but confusion and shame hereby , which thou doest confesse thou hast well deserued , to wit , all sorts of iniuries and reproachfull contempts which thou canst suffer for his loue . g it is true michaelis , thou diddest indeed affirme that thou haddest an inspiration infused into thee , to put such an intended reformation in practise ; i tell thee , it is rather a reuelation , but thy humility was pleased to giue it that modest appellation , for those that are humble , had rather call it by that name . i tell you , that the reuelation of michaelis , the inspiration of romillon , and the will of god , doe make a trinitie , that is , one thing in three , for the other two are dissolued into the will of god. if two different persons do meet in the concurrence of friendship , i affirme that there is but one heart and one soule , so when the creatures conforme their wil vnto the wil of god , they haue then the same will with god. after many other discourses hee swore in behalfe of the sacred trinity , and of all the church triumphant and militant to the confusion of all diuels , and to his owne vtter disgrace and shame ; which oath he tooke in great solemnity vpon the blessed sacrament , disauo●ing all double and sinister intention . moreouer he called belzebub , and all his companions , saying vnto them , speake now if you haue any thing to reply , if i haue keept in any thing that is fit to be reuealed , i promise you to deliuer it , for all this not one of them dared so much as to grumble . then verrine began to cry in the presence of the blessed sacrament , how admirable is thy power great god , who hast permitted , yea and commanded the diuels to bring hither to his church magicians and witches to bee informed of that which from thee i am constrained to speake against them . hell is diuided and in distraction , it waxeth feeble , and the cousonages and subtleties thereof are dismasked . h lewes the magician shall exorcise , the witchcrafts of the house of s. vrsula are at an end , and all the sisters shall be deliuered , except louyse and magdalene , who are to goe to rome where verrine by the mouth of louyse with magdalene shall make his declarations . the same day verrine said to magdalene , giue the keyes of thy house to god , who is the father of thy family , as the soule is the mistresse , and the body the seruant of the same : giue the keyes to god the father , the staffe of command vnto the sonne , and the fewell that is in thy house vnto the holy ghost , for they will setle a good order there , which is beyond the spheare of thy power to accomplish . the same day also verrine was asked how hee meant that moses was in the terrestriall paradise , because the scripture mentioneth his death . hereunto he answered , i hee may well be dead , and yet be in the terrestriall paradise too , according to his body , for god might raise him vp to life , because he is one of the foure trumpets , who are appointed in the last daies of the world to denounce the iudgements of god to the foure parts of the earth : and it is certaine that neither his body nor the body of iohn the euangelist could euer be found . but some man may heere cauill that the apocalypse mentioneth but two witnesses , to wit enoch and elias whom antichrist shal put to death , verrine answered , that which iohn hath said of the two witnesses is a firme truth , yet doth hee not exclude others but maketh mention onely of them that were to giue testimony of god by their death , and not of iohn or moses who had already tasted of the same . k then he said , that his ranke was amongst the number of thrones , and that hee had command ouer three legions of angels . that the greatest ruine and downfall that was in heauen was the fall of thrones : that all the princes and heads of all the orders were fallen , that the greatest breach was made by the ruine of thrones , and that therefore god would fill vp his breach by the meanes and labours of thrones . he further added , that belzebub had tempted adam and himselfe eue , and spake to her in the shape of the serpent , but in all his temptations which hee vsed towards her , hee euer retained the face of a gitle . the same day in the euening the dominican father exorcised , in the beginning whereof verrine began to gibe and to be pleasant with belzebub , saying , a princes fashion is not to beate a base fellow himselfe , but commandeth one of his meanest seruants to doe it : so fareth it with thee belzebub , thou art not worthy that i should auenge my selfe vpon thee ; i doe not care if . i bid my seruant to doe it . then he spake to gresill and said , cudgell me this belzebub , wicked wretch as hee is , that would dare to pluck god from his throne , but therein his forces and designements were broken and crusht to peeces . i am gods apparitor , i will bee paid with good money , yet shall neither thou , nor i euer attaine to paradise , although he were willing to bestow it vpon mee . i doe not say that he will giue it me , but i affirme , that i shall be more happy then thy selfe , because there is a reward that attendeth vpon my labors and paineful endeauours : so that although i shall not enioy felicity , yet at the least i shall not bee tormented with the like extent of punishment ; for god hath promised to allay and giue l mitigation to the same . moreouer he said , wretched belzebub , i see thou wilt speake , speake on , for all will light vpon thy owne head . belzebub replyed , i speake not to thee ▪ ha belzebub , said verrine , i perceaue it goeth hard with thee , the keyes of magdalens soule are not now in thy custody , for the gates are shut vp , and the rod of command is taken from thee . then the exorcist spake these words , ecce non dormitabit , whereupon verrine said , true , the diuel neuer sleepeth , but is euer wakefull to doe a mischeefe : god neuer sleepeth also , but hee alwaies is vigilant to doe good , for his goodnesse is greater then the iniquity and malice of all hell . iohn , thou wert the disciple of loue , and magdalene the hand-maid of affection . m antichrist when he commeth shall cause himselfe to be adored , and shall haue kings and princes to bee attendants in his traine , but what reward shall they haue of him ? iust nothing . hee shall cause himselfe to bee carried pompously in the aire , and say that hee is christ and the messias , but hee shall be conuicted of a lie , and be prooued to be antichrist . then shall there be discerned the difference and distinction betweene the children of god and the children of satan . the iewes were once gods best beloued children , but because they would not take knowledge of their god , but after a flood of so many blessings , did crucifie him vpon the crosse , for this cause did god repudiate and reiect them . christ iesus was promised vnto them , but they would none of him , no not when hee prayed for them , therefore they are deseruedly depriued of so glorious a light ; for he that hateth that which is good shall in the end be seased vpon by that which is euill : the patient is well enough serued , if the phisitian leaue him , when he refuseth and scoffeth at his counsell . n you are all subiect to sicknesses , some are infirme in their head , others in their braine , some in their eyes , others in their eares . now if god who is the true physition of your soules , shall aske you whether you be sicke or no , will you answere you are not sicke when you are ? for hee well knoweth by your pulse how you are affected . to those that are troubled with a paine in their head , that is to say to the proud , he ministreth the sweet and gentle physicke of deepe humility ; to others that are sicke of impatiency , of curiosity , or the like diseases , he doth o ordaine and point forth for euery man a particular remedy according to the nature of his infirmity . but there is alwaies some bitternesse in these potions , which breedeth a difficulty in the patient to take them . mis-conceiue me not , as if i should speake of corporall medicaments which are composed of hearbs and simples , i speake spiritually of all sorts of vertues , which are the true receits to cure languishing soules ; take therefore and taste this medicine , i dare assure you it wil make you whole , although you were sicke euen vnto death , for you haue a very cunning physition . p then he said , alas , behold the great day of iudgement is at hand , for antichrist is borne . if vertue seeme bitter vnto your taste god will sweeten your mouthes with diuine consolations , and will not that you should rise from his table with your palate disseasoned . it is high time o yee christians to surrender and giue vp your will into the hands of your creator : giue vnto him the three powers of your soule , your memory , that you may haue him in remembrance , your vnderstanstanding , that you may thinke vpon his benefits , and your will , that you may be obedient vnto him . imitate the oxen who feede all the day and chew the cud , or ruminate in the night : and let the seruant no longer gouerne your house . the holy ghost is at your beds side , and hath in his hand a potion for the health of your soules : the ingredients are , a little humility , a little charity , a little patience , a little perseuerance , a little hope , and a little resignation . this potion is not without some bitternes and mortification , but he is at hand with the sugar of his consolations to sweeten and allay the offensi●enesse thereof . ought you not first to goe vnto mount caluary , and there taste vineger and gall , befor you feed on those delicious viands , and drinke that sweet wine and hipocras of heauen , or haue the fr●ition of the vision of that eternall brightnesse ? receiue therefore the sacrament of the altar , for it will preserue you , it will restore you , it will consolidate whatsoeuer is loose and disioynted within you : yet must euery one of you alwaies say vnto himselfe , i am a miserable sinner , and most vnworthy to receiue my creator . thou iohn baptist was by wer 't this great s●crament was first instituted ; thou diddest rest thy selfe vpon the breast of the sonne of god , at what time there were many celestiall secrets reuealed vnto thee : thou knowest full well that this is a sacrament of loue , and that the best aduice that may be giuen is , that men frequent the same euery q fifteenth day , and haue this meditation continually in their mindes , that antichrist is borne . you are therefore to play the parts of valiant and able souldiers , and not to shew your selues base or womanish ● nay i say further , that virgins and married women are likewise to arme themselues against him : for r the church had neuer such plenty of martyrdomes as shall bee in the time that is prepared for the same . there shall bee two bands and two armies , the one belonging to god , the other fighting for the diuell , and in this army shall antichrist bee . god would saue his whom he hath redeemed with the price of his blood : on the other side , the diuell would rauine vpon that , which is none of his owne . nothing happeneth but by the prouidence and will of god , and his pleasure it is that this time should come . when antichrist shall be in his ruffe and brauery , hee will say , i am christ , i am the messias , and he will haue many associates that will auow the same : but the true christians shall tell him , thou art not hee , thou art antichrist . the same god who said vnto the niniuites , repent , doth now call vpon you , my iudgement is at hand , repent therefore and be conuerted . children , obey the voice of your father : shut , shut , o shut your gates against satan , if he would enter , say that god hath the keyes . if the diuell be importunate , if he knocke with impatience , if hee would enter by violence , goe presently to the master of the house , and tell him , sir , you are our good shepheard , there are strangers without that would enter forcibly vpon vs , and if we bee not mistaken , there bee wolues without at the gate . sir , you haue the keyes , you haue the staffe to beate them hence , you are able with the least winke of your eye to make them auoid the place : vpon this information he will rise and chase them away to their confusion . haue your recourse to the child iesus , he will bee your purueier and supply your necessities . present your seruice to mary , and shee will aide you . why doe you rather chuse to lauish away your time , then to pray for the health of your soules ? you are first to honour the blessed mother of god , s. iohn , and magdalene , and then the loue of god shall be conferred vpon you . is it not good reason to reuerence the blessed mother of god since that you are her children ? i assure you , that no man liuing can make a bad end who hath honoured and reuerenced the mother of god , magdalene , martha , catherine , vrsula , dominicke , anselme , stanislaus , stephen , anthony of padua , and the innocent children , but be wary , for in the greatest feasts and solemnities there is most vnrulinesse and disorder . s you deceiue your selues when as you say , that if god would haue reuealed these things vnto his church , he would haue chosen the ministry of preachers , not of diuels : but god is wise enough , yea hee is wisdome it selfe , and doth little need to haue your aduice , or the counsell of angels themselues . if he would haue taken the aduice , either of angels or of men , when he selected and culled forth his blessed mother from all women , they would haue told him , that it had been better to chuse a queene or a princesse ; for the blessed virgine was accounted meane and contemptible in the eyes of the world . in like manner , if hee had taken any to aduise with all , touching the place of his natiuity , they would haue told him , what lord , chuse a stable ? can you not with as much ease chuse a palace ? but it is the custome of god to doe that which seemeth good vnto him , and not to follow the fancies and giddy conceits of men . then did verrine take his oath , that all this aboue mentioned was true , as hee formerly vsed to doe . the acts of the . of december being the feast of innocents . on this day the dominican father exorcised , and verrine began to speake in this manner : there are two bookes , t god keepeth the booke of life , the diuell the booke of eternall death , in which hee registreth downe all mens sinnes , as god in the other booke setteth downe all mens good workes , whereof s. martin is witnesse . the diuell ruineth all , and god restoreth all , for from a worke of basenesse he draweth actions of wonder , and maketh that which is vnfruitfull to become fertile . the way of life vnto death is a broad and beaten way , but the way to returne from sinne to grace is full of mistakes and windings . it is not gods manner to imploy the seruice of those that are drenched in mortall sinne , when hee would bring about some important worke for the aduantage and good of his church : as also the diuell doth not effect any great matter for the aduancement and augmentation of the kingdome of hell when he vseth the ministry of one that is setled in the grace of god. for there is a sympathie and consent betwixt god and his creature , whom hee employeth in his businesse . god being omnipotent can easily out of vnfruitfulnesse , nay out of a straw worke plenty of wonders , yet is it requisite , that this straw do not let or giue hinderance thereunto : for the reasonable creature hath free will giuen him by god , that by doing well he may merit , as by stooping to that which is nought , hee may be punished . it is not with men as it is with diuels , for we are forced to doe the commandement of god , which men absolutely are not , although god being the lord of all , and their creator , redeemer and sanctifier may lay his command vpon them : but the diuell whose nature is depraued and deuoid of the grace of god , doth nothing but by compulsion . god hath created his creatures without any consent or approbation of theirs , yet hee doth not operate in his creatures without them , neither shall any be haled into the kingdome of heauen if hee haue no minde to goe thither : god will open many meanes for the attainement of that endlesse blisse ; but if a man will none , u god will leaue him to himselfe , and then hee is vtterly cast away . this shipwracke of him●elfe commeth not from god , but from the creature , who out of pure malice doth abandon the mansion of his father , that by his precipitate courses , hee may cast himselfe into the fier of hell. a good king maketh a good subiect . the x deceased king of famous memory was a louer of peace in his life time , and therefore god did crowne him with glory and peace in that other world . doe not contend and cauill , whether hee were an hereticke or a catholike , for the end crownes the worke : hee had offended with dauid , and god shewed mercy vnto him as he did vnto dauid . it is the diuels property to bring men from euill to worse , but god nurseth men vp from good to better ; for no vncleane thing shall enter into heauen . then verrine said , at the pronouncing of these words of the exorcismes , tu innocentium persecutor . of a certainty herod , thou wast a blood-thirsty man , thou wouldest haue thy selfe stiled the messias , and yet diddest endeauour to slay the true messias indeed , in that massacre of innocents : and although hee was able enough to defend himselfe from thy murtherous designements , yet would hee decline thy rage , that hee might teach vs not to tempt the prouidence of god. herod thought to kill christ iesus , yet on the other side the kings of the east came to worship him . good kings ! what saw you in him to draw you to such an action so derogatory ( as it might haue seemed ) from your states ? hee appeared vnto you but a little childe : mary was no queene , and there was no traine , onely ioseph , an oxe and an asse . where was his crowne , where was his scepter , where were his hangings of tapistry ? where was the royall bed ? what could you behold there but cob-webs of spiders sticking on the rafters , and an oxe that heated the child with the abundance of his vaperous breath . thus you must doe . the holy ghost breatheth on you the breath of deuotion , and doe you lend your breath vnto the little infant , and being ioyned together , he shall be the fire and you the ashes . the breath of the holy ghost is a fire , and representeth vnto vs charity ; and your breath is the ashes of the meekest humility , for vnder the ashes is the fire preserued . learne hence to speake of sacred things , aduisedly , and seriously according vnto truth , and beware whether you bee rich or poore , how you blaspheme against him . y the pouerty of this world is not the meanes to make you happie , neither doth god esteeme much of this pouerty , for there be many that are now howling & frying in those infernall flames , that reposed too much confidence in this pouerty . blessed bee the poore , but they must bee poore in spirit , for theirs is the kingdome of heauen . are you ignorant in what this pouerty of spirit consisteth ? it consisteth in this , to possesse no other thing but god and him alone , for there are many poore people in the estimation of the world , who are rich enough in their ambition , and yet are there many kings , princes , and noble personages , who are owners of nothing but of god and themselues : for riches are amongst indifferent things , neither hurt they those that make good vse and appliance of them , according vnto the commandement of god , z then verrine turned to the poore that were there , and said , there is not one amongst you , but is better accommodated for his necessities , then was the sonne of god when he lay in the manger , you should therefore say vnto him , when hee profereth his kingdome vnto you . good god , i am not capable of such a blisse , and still you are to acknowledge your owne infirmitie : you must also descend downe as it were to hell , which you are to doe either in this life , or after you are dead : when therefore you are afflicted with aduersities say vnto him , i am ready to suffer with my redeemer , for i haue deserued much more , yet doth he compassion my tottering and distracted estate , and cheereth me vp with the beames of his mercy . i assure you , that both i & you haue to do with a seuere iudge , therefore humble your selues and you shall enter into the kingdome of heauen . grudge not that god hath made such an one rich and thee poore , or that hee hath endowed such with wisedome , and hath left vnto thee nothing but foolishnesse . for hee created the angels and marshalled them in their orders , there are the seraphins , the cherubins , and the thrones , &c. euery one in their seuerall ranke and station , and although there bee such variety and diuersity amongst them , yet you cannot say that they are subiect to confusion . if you direct and leuell your actions by an vpright intention , that is to say , if you square all your doings by the rule of gods glory , the saluation of your soule , and good of your neighbour , satan will easily flee from you . let your soule be furnished with three things , with vpright intention in your memory , with pure affection in your will , and with sincerity of conscience in your vnderstanding . the memory by calling to remembrance some wicked thing , offendeth not god ; the vnderstanding by considering thereof , incurreth no mortal sinne ; but when the will interposeth it selfe , then is there a consummation of the sinne . a read diligently the booke of the crucifix , for in this booke you shall learne pouerty , patience , humility , and al vertuous knowledge : be not curious to make inquisition after humane literature , for this shall bee sufficient for your full instruction . he further said , that if a damned soule could breake from hell , hee would indure all torments whatsoeuer in hope to inioy the vision of god , yea , this soule would say , that all these torments were but as flowers and roses . then hee added , god is vnited vnto his church , as the nayle vnto the finger of the hand . the acts of the . of december . on this day while the dominican father was saying masse , verrine held disputation with god , and on the sudden hee thus expressed himselfe by the mouth of louyse . b great god , i offer vp vnto thy maiesty all the sacrifices that haue beene offered vnto thee from the first creation of the world , and doe also make tender of all those that are or shall bee presented before thee , vntill the consummation of time bee ended , and all this will i doe for lewes . i also present vnto thee all the teares and repentance of all the saints that are in thy court triumphant and militant ; and all this will i doe for lewes . i offer all the praiers which haue beene , are or shall bee made vnto thee , and al this wil i doe for lewes . i further tender vnto thee all the extasies and rauishments in spirit , as well of men as of angels , which haue beene , are or shall bee sent vnto them , and all this will i doe for lewes . moreouer , i would ( by gods appointment i speake this and not as i am a diuell ) that the multitude of such as offer , were mightily inlarged in their number that so the oblation might be the greater , and all this i desire for lewes . then he said , euerlasting father , i now present and lay before you your wel-beloued sonne , who is in the hands of the priest that now saieth masse , and all for lewes . c i doe further offer vnto you all the merits of his blessed , and dolourous passion , trusting that you wil take compassion on him . after this he said , pater de coelis deus miserere lodouici , fili redemptor mundi deus , miserere lodouici , spiritus sancte deus , miserere lodouici : sancta trinitas vnus deus , miserere lodouici . sancta dei genitrix ora pro lodouico , sancta virgo virginum ora pro lodouico : sancta maria ora pro lodouico : sancti angeli & archangeli , orate pro lodouico : sancti patriarchae & prophetae orate pro lodouico : sancti apostoli & euangelistae , orate pro lodouico : sancti martyres orate pro lodouico : sancti confessores orate pro lodouico : sancta virgines & viduae , orate pro lodouico : omnes sancti & sancta dei orate pro lodouico . o lodouice veni , veni lodouice . d why doest thou linger thus to be conuerted vnto thy god ? god is wearied , god is thirsty , and craueth to haue his thirst slaked by thee lewes , but thou like vnto the woman of samaria refuseth him , and saiest , thou hast not a pitcher wherewithall to draw water for him . yet is not this a sufficient excuse , because he desireth to drinke of the water of thy soule , which thou maiest minister vnto him by thy conuersion . lewes , lewes , lewes , take the speediest and swiftest coursers that thou canst get , and come quickly , for if thou wilt thou maiest yet bee conuerted . god is more powerfull then the diuel , neither can any one pul by violence from him that which hee hath resolued to retaine vnto himselfe . after this was spoken , the dominican father did exorcise , and at the beginning of the exorcismes , verrine was very pleasant with belzebub , and scoffed at him saying . hola belzebub ! i pray thee relate vnto vs in what estate are the affaires of hell : if i bee not deceiued thou droopest , and seemest to bee troubled with the headache : it may bee that these honest men haue affrighted thee . thou doest not imitate my example , who desire the censure of the inquisitour of the faith , and of mine owne accord cal for the most penetrating and iudicious persons that are . but i perceiue thy stinge is taken from thee , yet is it not fiftene dayes agoe , that thou diddest conceite with thy selfe , that thou wer 't able to chase god away from s. baume . i would haue thee now expresse thy selfe . belzebub answered . i will speake when i see cause , and not when thou wilt haue me . well , well , said verrine , i see thou hast nothing to answere . then hee said to carreau , thy weapons are wrested from thee , for that stone which was before so hard , is now mollified , and the bloud of the lambe shall souple and soften the same . lewes say , miserere mei , for thou art yet blinde , but at thy arriual hither , e peraduenture thou shalt haue a greater portion of illumination . o poore princes , where is now your state and power , how cursed is hee that lendeth his eare vnto your sly suggestions ? what ? can you giue away that which you haue not ? ha , ha , if the princes bee astonished and at their wits end , what shall the poore lackeies then doe ? i tell you , that since god hath appointed me to be heere , i will dis-mantle and vnfould all your subtleties . f i doe not wonder if this seeme harsh vnto some mens beleefe , for if a man should shew vnto another that is altogether ignorant and vnexperienced , the egges of silke-wormes , and that this man had neuer seene or heard what manner of thing this silke or these wormes were , and should bee told , that by the assistance of that industry which god hath bestowed vpon man , there should wormes bee ingendred of these egges , which being fomented and diligently cherished , would in time spinne and make silke , whereof excellent veluets and taffaties should bee made , from a peece of which a fair altar-cloth might be taken : i say , that this rustical fellow being deuoyd of iudgement to apprehend these particularss , and altogether vnpractised in this art , would in conclusion say , that hee did not beleeue one word of this , for it is a difficult matter to beleeue that which a man cannot comprehend . but he that is conuersant heerein doth very well vnderstand the art of cherishing and bringing them to their perfection . your merchants also doe easily beleeue it , for they know the manner how the wormes make silke , and the art how to dresse a faire peece of damaske from the same , yet they had neede of great patience before they can see a peece perfected vp and finished . g so fareth it with god in this worke , he hath taken a litle , graine such a one as my selfe ( said verrine ) and another abiect creature a litle graine also , called louyse , and will from their weaknesse draw workes of power and wonder , that you may know that hee needeth not the helpe of his creatures when he would put any great designe in execution : for being almightie , and the soueraigne master-fencer , hee doth alwaies reserue some blowes and passages of his art , of his power , and of his wisedome to the confusion of all hell : but the diuell doth presently teach all the skill hee hath to those that giue themselues vnto him . moreouer he said , you are all of you prodigall children , for some of you will not tary at home in your fathers house , other of you that tary at home , lead a debauched and vicious life , and at the last are forced to dyet with hoggs . wallow not in these your delights , for they are but the outward pills and rindes of akornes , the fragments of the feeding of hoggs : let it enter into your consideration , that the composition of your soules is very noble , and that it standeth neither with decency nor honesty to serue kings with huskes , for if the steward should serue them so , he should well deserue to bee sharpely punished . it is not gods pleasure that you should seed vpon such course and sordid viands ; he hath set you at his table , and will feede you with the bread of angels . the tables of great personages are abundantly profuse in delicacies , but what agreemēt is there betwixt christ and belial ? the loftiest trees are most obnoxious to stormes and falling , but the low shrubbs stand safe vpon the ground . it is not enough to be seemingly honest in the eies of men , as the pharisie was , and yet to haue a heart stieped in the gall of malice before god. then verrine said , that hee would discourse no more as hee had done , but bade them ruminate well on that which he had said , for louyses voice was to bee preserued for other occasions . the same day in the euening the dominican father exorcised , in the beginning whereof , verrine and belzebub did dialogue-wise confer one with the other , thei● speech was touching the state of magicians and witches , and of diuerse kinds of superstitions to the astonishment and admiration of the whole assembly . hee further said that very euening , that father michaelis had been dogged and pryed into by soure diuels and so many witches , to bewitch him , and that the charme was so violent in operation , that if hee had once taken it he could not haue out-liued it three dayes . the acts of the . of december . this day in the morning the dominican father did exorcise the two women that were possessed , and before the exorcismes began , the said father did humble himselfe before them all , and craued pardon of the assembly , in that he had the day before , beene guilty of some open impatience . then verrine said , many times the mistresse is as foolish as the chamber maide , and doth nothing that is pleasing in the eies of the master , but is too much addicted to her ease and delicacies . what then doth the master , he complaineth on them both , and taketh away the keies of the house from them , yet without any manner of violence . h the same doth god by the soules of men , for when he perceiueth that neither the chamber-maide who is the body , nor the mistresse who is the soule , doth performe any action agreeable vnto him , he ( as master of the house ) takes the keyes from them , and shut's the gates and windowes himselfe , that theeues might not breake in vpon them : yet doth hee all this without violence or noise , and patiently causeth the said keyes to be deliuered vp vnto him . then he laboureth an attonement and reconciliation betweene the mistresse and the seruant , but in case they should resist and grow refractary , then doth hee suffer them to fall , through their owne default into the bottomlesse pit of hell : for as the proueth hath it , they that neglect to doe good are at length o●ertaken with euill ; and hee who doth not chuse christ iesus for his host , shall haue the diuell to be his companion . christ iesus is the good sheep-heard that leadeth his sheepe into pastures fatned by his body and blood : hee is a sheepe-heard and a lambe together , and was offered vp as a sacrifice for your sinnes : giue him the staffe of your will , and leaue the guide and gouernement of your selues vnto him , for he will preserue you from the fury of rauening wolues . cursed be the sheepe that doth not suffer it selfe to be guided by him , it doth well deserue to be deuoured . the sheepe doth graze and chew the cudde , so ( saith christ iesus ) must you take and eate not flesh that is dead , but the liuing and celestiall foode of his body , there is no dainty in the world comparable to this viande . paul in his extasie of spirit had an essay thereof , so had also some others after him : yet is there stil plenty of this food , and the treasure of gods mercies is so infinite , that the seraphins themselues cannot found the depth or know the end of his riches : for they doe euer see new and vndiscouered perfections in god , maruell not therefore if hee bestow a new repsent vpon his church . then he turned to the image of s. magdalene , and said , o magdalene , thou wer 't abiding in this baume , where thou diddest repent , neither is it lawfull for any man to enter into the litle caue where thou diddest lye , but vpon his bare feete , and i verrine am of opinion that god will hardly giue way to a man hardened in his sin to passe into that sacred place . god spake to moses from the ●iery bush , put off thy shooes , for the place whereon thou treadest is holy ground , and i also affirme that this place is no lesse sacred then that , because the sacrament resteth here which is the saint of saints , and i christ iesus himselfe in his diuinity & humanity came downe from heauen to visite magdalene in this baume . consider therefore seriouslie you that approach vnto the communion , how pretious a foode it is which is administred vnto you ; to the seruing in of which the angels themselues are assistant as the seruants and pages of god. o marie , sacred mother of god , thou wer 't the first that diddest taste of this meate , and wer ' more familiar there withal then any other creature whatsoeuer , for thou diddest humble thy selfe at the comming and salutation of the angell , and diddest repute thy selfe vnworthy to be the seruant of seruants of the lord. it is the custome of god where hee bestowes other vertues to circle them in all with perfect humility , to the end that the soule bee not stayned with the spots or pollutions of ingratitude , but may acknowledge those benefits which it hath receaued . for the grace of god is a waight by which a man sinketh into the gulfe of his nothing , and is drawne vp againe on high to make a coniunction and concurrence of the creatures will to the good pleasure of the creator : by this meanes also doth he vnderstand how slauish and fearefull his condition were , if that god did not wing and protect him from all danger . mary , thou art shee that like a waight diddest draw downe thy sonne from heauen to earth , not for thy owne sake alone , but for all other distressed sinners , so that he who will enioy euerlasting life , must haue recourse vnto thee . god indeed is that fertile cloud from whence all vertues drop downe vpon men . thy sonne doth indeed present his wounds before his father , and thou art a remembrancer vnto thy sonne of all the seruices and offices which thou hast done vnto him , not by way of ostentation , but out of loue , and to the end thou maiest obtaine mercy and forgiuenesse for comfortlesse sinners . whilest thou liued'st in this world thou wer 't fired with zeale and charity , how much more now when thou art so neere vnto the furnace of loue , and the fountaine of mercy . k then hee said , lewes hath committed an infinite number of sacrileges against god , and hath caused a thousand and a thousand persons to deny their sauiour : but god is desirous to expect a litle longer the euent of things . magick is the most pernitious and diabolicall art that may be . france hath taken a strong & spreading infection of the same , and at paris the schooles of magick are more frequented then the diuinity lectures in auignon . god hath oftentimes offered himselfe and as it were way-laid the soule of lewes , sometimes by preaching , and sometimes by other inspirations , but he would not giue him a drop of drinke . belzebub drew him on to practise magick and inchantments , the schedules are now in his hand , he hath been the occasion that many haue died very strange and sudden deathes ; and although god doth labour his conuersion , yet doth hee thrust away and reiect the same . all that which hath beene aboue spoken , began vpon the day of the conception of the virgine in the very place of pennance , to figure out vnto you , that you are first to receiue into your embracements repentance , represented vnto you in mary magdalene ; and then innocence , pointed out by mary the mother of god. when hee had thus said , hee tooke his oath as hee was accustomed . the same day in the euening were these two possessed women exorcised ; whereupon l belzebub said , i am assured that about this time they hold their synod and assembly , will he relinquish this charge , to come hither ? i must goe see . then asmodee issued forth to giue aduertisement vnto the magicians and witches , as he said . the same time , which was about nine of the clocke at night , father michaelis came to s. baume , from aix , m whence hee came with his companion father anthony boilletot , and the master of the chapter-house at aix , hauing finished his sermons for the aduent . vpon whose arriuall , there was inquiry made after lewes , for father michaelis did imagine that lewes was come , because hee set forth from aix the day before , in the company of two capuchin fathers : but hee was not as then arriued . the acts of the . of december . . this day in the morning were the two possessed women exorcised by father domptius the dominican : and verrine began to speake in this manner . n blessed mother of god , veni maria , veni in adiutorium lodouico ; sancta maria magdalena , veni in adiutorium lodouico : sancte ioannes euangelista , veni in adiutorium lodouico : sancta martha veni in adiutorium lodouico . then he said , most sacred mother of god , thou knowest those insupportable paines which thy sonne suffered on the crosse ; verrine also did inuocate many other saints , that were assistant vnto christ at his passion on mount caluary . afterwards he added , o sacred humanity , i adiure and charge thee in the name of thy eternall father , that thou offer thy wounds for lewes : i charge thee , that thou present before him , all the paines , punishments and tortures , which thou diddest suffer , for lewes ; make thou profer also of that thirstinesse which caused such a drought in thee vpon the tree of the crosse. and continuing his speech to christ iesus hee said , what lord ? are you thirsty ? you are a fountaine that can neuer be drawne dry , you are a sea of waters ; you are the seller of all sorts so excellent wines , and doe you cry sitio ? lord the soules that are in paradise are able to quench this thirst . but some one will obiect , what ? can christ iesus bee subiect to thirst , and such naturall infirmities ? is not his body glorified ? said he not , that the saints in heauen should no more hunger and thirst ? how can god who is the center of all perfections , haue vpon him such an impotency in nature ? verrine answered , god is wearie without wearinesse , he is impatient without hastinesse ; he was thirsty on mount caluary , but it was after the saluation of soules , for whose sake if it were expedient hee would once againe be re-crucified , on this very o crosse of s. baume , if his body were passible and subiect to suffering : o how vnexpressable is his compassion towards you ? then he said , this is the friday of your redemption , and the day of lewes his iustification , if he please : let him ponder vpon these words , remittuntur tibi o lodouice peccata tua : and also these , vade in pace . lewes why doest thou thus fore-slow thy comming ? o ye capuchins , capuchins , capuchins , hasten your pace , and come quickly . but you will obiect , that you are bare-footed , and that it is impossible for you to make such festination . p indeed hell did yesterday and to day raise such a storme , and made the clouds to spout downe raine after that vnmeasurable manner , that the diuels had well hoped to giue some stop vnto thy worke ( o god ) but thou art euer omnipotent , and doest make thy creatures to stoope vnder thy commands , although they be most rebelliously bent against thee . then speaking to magdalene he said , sigh not thus , god hath the key of thy soule , and will giue thee meate from his owne table . thou belzebub art heauie , but i am glad ; knowing that whatsoeuer is held by the puissant hand of god , cannot be plucked from him , by the strength or policy of hell . q the soule is a goodly vineyard , purchased at an high rate , but the number of those that manure and labour the same , is small and not worthy to come into consideration : yea some of the labourers themselues suffer the wolfe to steale in , and to make hauocke in this vineyard : the master whereof is the sonne of god , who is without mother in heauen , and without father on earth , a second adam , conceiued of a virgine without sinne . the eucharist is the sacrament of loue , and the nourishment of soules , translating you vnto glory , and making you as gods. paradise is the habitation of saints : but if thou wouldest be absolute and compleate in perfection , descend by contemplation as low as hell , and say , i am vnworthy to suffer the paines of hell , although that horrible pit of sulphure was built for such as i am , who carry in my bosome the well-spring of all sinnes and wickednesses . but how few are there that arriue to this point of humiliation , and vnder-valuing of themselues , although it bee the center from whence they are to begin , and the highest assent whereunto they are to climbe : yet this debasement of themselues taketh little roote with the greatest sort of men . who is hee that will beleeue that himselfe is the cause of all the euils , paines and iudgements , that haue been so fearefully rained downe vpon you ! especially if hee haue from his youth liued in some religious order , and obserued the rules and precepts of his superiors ? yet is this humility the extract of all perfection , & the queen that draweth after her , all the other princesses , ladies , and damsels : and which is more , the mother of god is humility it selfe , and doth therefore the rather exact it from you . god hath giuen two wings vnto the soule , the one of feare , the other of loue ; the first hath regard vnto sinne , the second doth apprehend the goodnesse of god. hee that eateth at a kings table , will not sit with foule and vn-washed hands , though otherwise hee bee of a rude and boysterous behauiour : and will not you be careful to wash your hands with the water of contrition , and make confession of your sinnes ? christ iesus at the first institution of the blessed sacrament , did wash the feet of his apostles , and peter at the beginning would haue hindered him ; but when hee saw , it was the good pleasure of his master , hee then subiected himselfe thereunto . iudas himselfe set his feet vpon the breast of the sonne of god , that they might be washed , yet would he not for all this be conuerted . iohn leaned vpon the heart of his master , and therefore had the wings of an eagle giuen vnto him ; so that hee was afterwards the adopted sonne of the blessed virgine . the iudgements of god and men are infinitely different ; for many are sickly , and in a consumption by their sinnes before god , who in the estimation of men are very healthfull : and contrariwise those that are sound before god , are ●eeble before men . god will come to iudgement with terrour and power , all things shall tremble before his face ; the r angels and the righteous shall go before him like burning torches , all creatures shall behold this awfull spectacle , and shall bee arrested before this maiesty . then shall the bookes bee vnfoulded , and all shall be laid open in publike . you haue many heere that are shamefast and nice to confesse their sinnes : in the meane time the diuell booketh downe all that is actionable , and hath euer his pen and ink-horne ready , so that he omitteth nothing , and intendeth to obiect it against you openly and to your disgrace . it were a folly beyond pardon to beg a straw of a mighty king , for princes presents are like themselues , magnificent , and they are not to be disseasoned with petty suites : thus , should not you craue the straw and stubble of temporary blessings from the king of kings , but you should beg of him the treasures of heauen , which hee himselfe is contented you should request at his hands . pray him to giue you patience , humility , and other vertues ; and bee not euer solliciting him for faire weather , for raine , for the riches and preferments of this world . whether it raine , or whether it bee faire , bee thankfull vnto god , and co-operate with him in al things , so shall you giue best satisfaction vnto him . s this day in the euening there came to s. baume , lewes gaufredy with father d' ambruc sub-priour of the couent at s. maximin , and two capuchin fathers : where it was thought fit that lewes the priest should exorcise louyse , and to that end father michaelis granted vnto him all his power and authority . whereupon verrine made louyse to cry very loud , and began a prayer full of zelousnesse and deuotion , desiring christ iesus to take compassion on lewes : and hee pronounced this prayer so passionately , and with such affection , that he made many mens hearts to throb and melt with compassion : yet some others did breake off this prayer , & said , that it was not fit to suffer verrine to make such praiers . notwithstanding after these interruptions were blowne ouer , verrine propounded certaine interrogatories vnto t lewes , saying : primo , whether god bee omnipotent or no ? to which lewes answered , that hee was omnipotent . secundò he demanded of him , whither the church hath power and authority to command diuels ? lewes answered , that the church had such power . tertiò hee asked him , whither diuels may be inforced to vtter a truth . lewes answered that they might . quartò he demanded , whither the oathes which are taken by the diuel , with all the conditious and solemnities requisite vnto the same be of validity or no ? to which lewes answered , that they were of validity . u then said verrine to the fathers that were present . marke well with me what he hath heere granted . and so he bade lewes to exorcise him , which accordingly x hee did . but not being able to read , and being altogether vnacquainted with matters of exorcismes , at euery word he asked of father michaelis , must i say thus and thus : to which the said father answered , yes ; and bad him to proceed . here is to be obserued , that the fathers , michaelis and the rest questioning with him of the truth of the fact , whither he were indeed a magician or no , with other interrogatories vpon that point , in steed of inuocating the name of god , he bad all the diuels of hell to fetch him , if it were true : which he oft repeated to all the questions that were propounded vnto him , and made shew as though he wept , yet as experience taught vs , and as belzebub himselfe did aduertise vs , he did not shed a teare . about the end of this exorcisme , verrine exhorted lewes to renounce all magick , and to turne vnto his god , and to this purpose laid before him many pregnant motiues and inducements . it befell , as the said lewes was exorcising magdalene , y belzebub and verrine beganne both together to laugh a loud , saying , who would euer haue thought that lewes would haue exorcised magdalene & louyse ? at the exorcismes that were said by lewes , and also when they were ended , magdalene shut her eies , because shee z would not see him , hauing him in detestation because he was a seducer , a magician , and a man so execrable , as indeed he prooued . a when verrine had once layd him open , who hee was , to wit , that he was a magician , that he had seduced magdalene , that he was the prince of them all , and many other particulars touching the art of magick , and the charmes which he gaue as well to the house of s. vrsula , as to many other persons and places , he tooke his oath vpon the blessed sacrament , that all these things were most true . also b magdalene confirmed the same by a double oath , and that vpon the blessed sacrament also . after al this verrine said , that they might do wel to shut vp lewes in the place of penance , and that it might bee locked fast vpon him , with a lock of iron , and that two priests should lye and watch with him in the said place of penance , and two should remaine without that he might be safely kept from making an escape . the acts of the first of ianuary being the feast of circumcision . . this day in the morning father michaelis together with the two capuchin fathers , father d' ambruc sub-priour of the couēt of preaching friers at s. maximin , and two other priests m. gaubert and m. de rets , held a c counsell at the kings chamber , where it was concluded that father romillon , father francis billet , and father francis domptius the dominican , who had assisted these two possessed women since the beginning of aduent , should bee excluded from the counsell , because the said father michaelis ment to proceed legally , and to that d purpose had sequestred and examined seuerally the said women , that the verity of this fact might be sifted and sound out , and that nothing but the pure truth might be published . the same day father michaelis did minister the communion to louyse , and verrine against the commandement that was imposed vpon him not to speake , began to discourse and say , that god by reuelation bad him make declaration of those admirable discourses , which hee must vtter to those that were come purposely to heare him . e the dominican father who was the exorcist demanded leaue and licence of father michaelis his superiour to goe home to his country , but not with that modesty which is wont to be vsed to one of his ranke : yet did he prostrate himselfe to the feete of the said father , after the fashion of his order , in the presence of the capuchin fathers , not without some appearance of spleene and anger . his resolution was to get him home , because father michaelis gaue order that he should not bee present at the consultations , nor heare or examine that which had been declared by verrine : for his purpose was to examine and looke into these particulars himselfe , together with the aboue mentioned fathers . and this was done by good aduice and reason : for the said father was a party and wrote all that verrine had said during the whole time of aduent , so that it stood not with conueniency that he should be present at these examinations , that it might bee the more fairely carryed and not obnoxious to any partiality or passion . f the same day in the presence of the said father michaelis the capuchin fathers , and the others aboue named , magdalens desposition was heard , who , in perfect sense & memory and in the presence of lewes gaufridy desposed many things against him touching her possession , seducement , and the like , described at large in the acts that were gathered by father michaelis from the eleuenth of ianuary vntill almost the last of aprill . furthermore , she shewed the marke which shee had in her feete , which to outward appearance seemed to haue lost all sense , as experience made it cleare when they made proofe thereof , by putting pinnes into them . notwithstanding this deposition , lewes would by no meanes make acknowledgement of his fault , but in a menacing sort he said , that in time hee doubted not but to haue reason against those that had accused him , and that he would neuer desire to stirre aliue from s. baume , if he were not found innocent . g this euening father michaelis did exorcise the two women that were possessed , whereupon lewes , by the aduice of some of his friends , renounced the art of magick , and at euery renunciation verrine answered , anen : and in disclayming all the scheduls verrine likewise answered , amen , and said vnto him , lewes , prepare thy soule , and god will giue thee the light of his grace . as father michaelis in the exorcismes was saying these words , qui inferni triumphator fuit , verrine replyed , he shal triumph of hel againe which is now ful of anguish and distraction ; and when the exorcist said , quem ad imaginem suam fecit , verrine spake and said , it was a goodly image indeed before it was defaced , but god doth once againe take his pencills and colours to repaire and make full those lineaments that are impared . after this verrine spake to lewes and said h adam vbi es ? adam vbi es ? cry vnto god from the bottome of thy heart , and he will heare thee , pray vnto him that thou maiest goe where the quier of heauen doth sing sanctus , sanctus , and not where they curse father and mother , and the euer-liuing god himselfe . then he said to belzebub this house is yet open , and full of ruines , but if lewes will but lend the table of his heart to god , he is so good a workeman that hee will depaint a liuely portraicture vpon the same . after this father francis the dominican tooke the stole and demanded astaroth why he spake not ; wherevnto verrine answered , thou seekest truth of him that taketh part with lucifer , and not of him that taketh part with god. then did verine exhort lewes and endeauoured to perswade him to bee conuerted , inuiting the sonne of god to present his wounds vnto his father : the virgin mary , to shew her breasts vnto her sonne : peter and magdalne , to obtaine grace for lewes by their teares , repentance , sorrowes , and contritions . i wee are heere to note , that verrine said to lewes , thou art like a desperately sick man that lyeth at the point of death , who although he haue the vse of none other of his members but of his tongue and eares onely , yet if when the phisitian doth aske him touching the cause and progresse of his maladie , and hee shall answere that hee knoweth nothing , and that hee hath lost the vse of his memory , notwithstanding all this he may recouer as long as his soule is in coniunction with his k body : for it sufficeth the phisitian that the patient conceaueth himselfe to haue neede of helpe , and permitteth that they minister vnto him those remedies that are fit for his recouery . so lewes , the diuels haue taken away thy l memory , but it is sufficient to recouer thy health if thou wilt but be queath the manage of thy selfe vnto the true phisitian of soules , who will incontinently apply those medicaments vnto thee , by the force whereof thou shalt easily recouer . the acts of the second of ianuary being sonday . this day in the morning the dominican father exorcised , whereupon belzebub told them that hee was bound by an oath which lewes had takē , but being discharged and vnbound he swore very solemnly , m that louyse was really possessed , that lewes was the prince of magicians , and that he himselfe had suckt vpon him certaine vndiscerneable markes ; one in his head , and another in his side : that lewes had bewitched louyse , and that by a charme of his , shee was possessed . and this charme hee gaue vnto her to cause her to commit some soule cryme against her god , but hee of his meere grace had preserued her . verrine also confirmed the said oath of belzebub , and called vpon all sorts of creatures to take vengeance of lewes , if hee were not conuerted . then hee rendred the reason , why god would make vse of him in the discouerie of lewes , because ( said hee ) hee had renounced all things that might conuert and discouer him except the diuell . then verrine by the tongue and consent of louyse presented before god the father , the n wounds of his sonne , and said , if thou wilt thou canst pardon lewes , and a drop of thy sonnes blood is able to appease thee . hee further said , mother of god , restore vnto this poore infirme wretch the vse of his senses , and to this blinde man the light of his vnderstanding : plunge thy selfe lewes into the wounds of thy redeemer , and hee will receaue thee into his protection . then he turned to the assembly and said , there are of you that shall see the time of the persecution which shal bee made by o antichrist , and many shall then suffer martyrdome . then he said , it is not so difficult a matter to purchase back the soules of cain , pilate , herod and iudas from hell , or the diuels themselues , who are too wel acquainted with the torments of that place , as to withdraw the soule of lewes from his abominations whereunto it is so strongly glewed . p lucifer himselfe , and the whole rabble of diuels would not resist with so setled and resolued obstinacy , if god were to call them to repentance , as this lewes now doth . q the same day there was a consultation held , wherein father michaelis made this proposition , that his intendment was to exorcise louyse , and magdalen , that he might haue certaine information whither they were really possessed or no : which particular the presidents and counsellors of the citty of aix were very desirous to vnderstand . heere-upon it was concluded that they should be separated , that magdalene should remaine in the kings chamber , and louyse in another chamber , both of them attended by certaine women appointed for that purpose that they might not speake one to the other : that father romillon , father francis domptius , and father francis billet might not be present at the consultation , nor at the examinations which should be taken of them , but should onely bee admitted to the exorcismes , that so all suspition and doubt might bee remoued , which some iealous braines might conceiue of this fact . r the same day in the euening , father paul , priest of the doctrine who was purposely come about this businesse , a man of extraordinary note , did exorcise , in the beginning whereof verrine spake as if hee had been louyse her selfe , s saying ; exorcise me no more , for i am not possessed . then the exorcist demanded leuiathan what was become of belzebub , hee answered that hee was entred into the body of lewes : to this the exorcist replyed : why doest not thou get thee out of this body which is none of thine ? leuiathan answered , that hee would not goe forth , because hee was destin●ted thither for to torment her . then father michaelis asked him , quod tibi nomen : he answered , leuiathan : then he demanded of him againe ; how many are there in her ? there are of vs ( said he ) in euery part of her body . whereupon , asking him againe , why they did not get them gone . he replyed , we cannot goe from hence vntill the schedules bee deliuered . then hee was asked where these schedules were . hee t answered that hee would not tell them . then lewes who was in a chamber hard by was called for to come into the church , and to renounce all the property and right which hee might pretend to haue by those schedules ; whither being come , he made his renunciation accordingly . then leuiathan said , this renunciation commeth not from his heart . after all this , a capuchin father began to exorcise lewes : and when verrine profered him his assistance , and the meanes to doe it , the capuchin father said , i haue to doe with thy master , obmutesce maledicte . ha michaelis ( quoth verrine ) god hath vnloosed mee , and doest thou tie me vp ? then the exorcist said againe vnto him , obmutesce maledicte . but verrine would not hold his peace , and turning him to lewes hee said , whence ariseth it that thou art not able to impose silence vpon the diuels which are in the body of louyse , and yet hast power to chaine vp those that are in the body of magdalene ? as i am a diuell i cannot know thy inward thoughts and apprehensions , but as i am heere by gods appointment , i doe easily diue into thy most reserued cogitations . the acts of the . of ianuary . this day in the morning ( after that lewes had been with father michaelis in his chamber , and made semblance to weepe , although he played the hypocrite in all this ) magdalene being much tormented with the exorcisme , verrine began to speake in this sort : almighty god , why doest thou not send an angell , u or some famous preacher to vnfould these mysteries , but doest thus make a seely woman the instrument of thy glory ? but it is enrolled in thy eternall decrees , that thou wilt vtterly confound the damned art of magick , by the meanes of poore and dis-respected creatures . make me to change states with the magician , and i will ass●re thee that i will repent mee of my sinnes : for if i might obtaine this grace at thy hands , i do not say that i will prostrate my selfe onely at thy feet , but would also humble my selfe to the lowest depth of the pit of hell , and pray thus vnto thee : good god , erect a ladder from the bottome of hell , which may reach vnto the heauens , and let all the steps bee framed of the sharpest razors , and i will with all my heart passe vp and downe vpon the same , ascending and descending til the day of doome shall aproach : all which i would esteeme as easie as to tread on flowers and roses , and should accept thereof as of a high and singular fauour . this magician lewes ( o god ) hath somtimes pronounced the words of consecration , and at other times not , he plaies the hypocrite and pharisie , making iourneyes into turkey and flanders , to visit the synagogues and assemblies of satan . it is not for mee ( good god ) to finde fault with thy maiesty , yet i wonder why thou wouldest permit such prodigious villanies to bee contriued and acted . of a truth i see thou wilt shew hereby the vn-exhausted riches of thy bounty , as thou diddest in times past to peter and dauid . a wicked life and a good end doe seldome follow one the other : hee that will die well , must liue well . then he said vnto s. magdalene . magdalene , thou haddest once thy body possessed by diuels , but not after the manner that magdalene heere is possessed . thou wer 't once a courtizan , and wert amorously enclined to keepe company with proper and handsome men , but at the last thou diddest fall in loue with the fairest among the sonnes of men , as this magdalene now doth . x then verrine said , lewes vnto outward appearance seemeth to be a saint , but inwardly he is full of all impiety : he pretendeth abstinence from flesh , yet doth he glut himselfe with the flesh of infants . heere is to bee noted that belzebub also witnessed the same at an exorcisme : wherein it was demanded of him what the reason was , that during the space of nine or ten daies , that lewes remained at s. baume , taking his meales with the religious persons there , he euer left his meate vpon his trencher and would eate nothing : to which hee answered , sporting and gibing at him , tush , hee little regardeth your pottage and egges , hee feedes vpon good flesh , the bodies of infants , which are inuisibly sent vnto him from the synagogue . y moreouer verrine said louyse shall not liue long to enioy the glory and good of this action : for z shee shall die soone after the church hath approued of these acts . you aske to haue signes shewed vnto you of her possession : some would haue mee speake greeke , others spanish , and many aske questions of me in latine ; but i tell you this worke is very farre distant from the admittance of any curiosity . i haue foretold you many things already happened , as that louyse should be examined , and magdalene conuerted , and doe you yet with the pharisies hunt after signes and wonders ? then he said , all the conuentions of sorcerers are in an vprore , and hell it selfe is in confusion , seeing that the conuersion of their prince lewes gaufridy is so closely pressed : they are more distracted then the kingdome of france would bee , if her most christian king should become a sarazen , or then the church would be , if the pope should proue an hereticke . he further said , god will roote out this cursed race , and will fill vp the seates of the angels that fell , because the day of iudgement is now at hand , and a antichrist is already borne of a iewish woman that was got with child by an incubus . god will now prepare his souldiours for the field , and the diuell his : magicians shall be the forerunners and prophets of antichrist . b this day about three of the clock in the afternoone the two capuchin fathers departed to goe to marseille , which iourney they vndertooke both by the aduice of father michaelis , and of their owne voluntary desire , to informe themselues of the life and manners of lewes gaufridy , and to search his chamber and bookes , if peraduenture amongst them any schedules or characters of magicke might there be found . the same day in the euening whiles father michaelis was exorcising , belzebub cried out , see , see , the c witches , that are come to visit their prince lewes : to which verrine said , their prince called for them , but god muzleth vp the wolfe that commeth to deuoure the sheepe . it is the dogs duty to obey his shepheard , and to barke and giue notice vnto him of the wolfes comming , and d thereupon he presently fell a barking like a dog , which hee did at sundry other times when the magicians and witches came to s. baume inuisibly . then he said , will you not suffer mee to talke , who am an instrument in the discouery of these witches ? and belzebub being asked what they were that were lately come thither , and from whence they came , he answered i am bound to silence . whereunto verrine said , do not wonder that he speaketh not , it is by reason of your vnbeleefe ; would you haue god come downe from heauen and leade you vp and downe by the hand . you haue the prince of magicke in your hands , will not this satisfie you ? but you are so blind you will beleeue nothing . then he cried with a loud voice , magicians & witches , god confound the whole rout of you : what seeke you heere in this church ? this is not a place for your cursed synagogue : but i see your e proiect is to checke the diuell and keepe him from speaking , and thou accursed magician , the ringleader of this rabble ; god confound thee thou stinking goate . then hee tooke his oath that the diuels in magdalene were bound , and could not speake , and that hee was free from the same , and therefore ( said hee ) you ought to listen vnto mee who am of a contrary faction vnto them . vpon this hee was bid to discouer the ambushments of the diuell : whereunto verrine said , since you will needs haue mee to expresse and explaine vnto you what i formerly had said , listen vnto me . it is the pleasure of god , that all men know what i haue said this morning , and not the confessors of louyse onely : for god will now make demonstration of his exceeding bounty . the truth is magdalene is not throughly conuerted , but is perpetually vexed with the incubi , who commit a thousand impurities with her . it is true f michaelis that god will bee offended with thee , vnlesse thou take some order that this be redressed : and doe not thinke that i speake it for her behoofe , or for the sake of her heere , whom i now possesse : for if shee bee not possessed , why doe you exorcise her , were it not better to send her backe into the kitchen ? she would be contented with such a place , as she was formerly before she came hither . what think you , why doth not magdalene harken now vnto mee : the reason is , because i speake the truth and shee is not yet throughly conuerted : shee obeyeth not her superiours , and confesseth her sins with nicenesse and affectation like a player . magdalene you must not confesse them so , but you are to reueale them vnto the priest with much penitency and compunction . then verrine was commanded to speake lower ; for he cried as loud as possibly the forces of a woman could giue assistance thereunto . vnto which verrine answered , when i speak low you despise mee , and when i talke aloude you put me to silence . sodome , neuer were such abominations spoken by thee ; nor in the time of the flood did there euer happen so strange a fact as this is , yet were they drowned in the waters , and burned with the fire . was it euer heard of before , that the diuell should come to reprehend sinners ? you know there is a g difference to haue a diuell in the body , and to haue a diuell in the soule , or to haue him in the body for the conseruation of the soule . afterward when some or other had told him that hee was to obey the church as the spouse of god , hee answered that this spouse also was to humble her selfe before her husband . god goeth about to enlighten you with the brightnesse of his grace , yet do you euer cry vnto me verrine h obmutesce . i tell you i will speake , but it shall be for the glory of god. did i euer bid you worship verrine ? no , i euer told you that i was a damned diuell . if i haue spoken euill , reproue me of this euil ; but good god ( said hee ) command me to speake hebrew , or to doe some other prodigious and amazefull act , for these poore blind caitiffes are yet calling vpon me for a signe . but what did you lord to those that asked a signe of you : you could haue giuen them signes from heauen which their curiosity did itch after , but you would not satisfie their brain-sicke fancies herein , because they wanted faith , which should be in men . michaelis , the young sucking infants which they haue eaten , and others which they haue strangled , and digged vp from graues to make pies withall , cry loud for vengeance before god , for crimes so punishable , and full of execration . yet are not these accursed magicians contented , but will plucke god from his throne : they worship a i goate , and sacrifice vnto him euery day . what ? thinke ye not that god is exceedingly incensed by these audacious prouocations ? at their tables and meales they vse no kniues , because they will not pare off their imperfections : they vse no salt , because they hate the vertue of wisedome , they haue no oliues nor oyle , because they loue nothing but crudities and cruelties . in this very baume doe they keepe their sabbaths : in this very baume doe they deuoure man● flesh : in this very baume do they belch forth vnconceiueable blasphemies against the sacred trinity , the sacraments , the mother of god , and all the saints in paradise . hath not god then inst occasion to bee incensed against them ? the turke with his vnbeleefe ; the iewes with their expectation of the messias , the heretickes with their adorations of the bastardly figments and conceptions of their owne braines , are not to bee held in such detestation as these magicians heere : for they doe day by day renounce god , and there passeth not a minute wherein they crucifie him not . i do further affirme , that if this which hath been pronounced and published in s. baume had been declared at geneua , they would haue shaken off the chaines and ●etters of their obstinacy : yet doe the children of the church keepe the magician from mee , and will not suffer mee to speake vnto him . o michaelis , the magician is now in thy custodie , haue a curious and quick regard ouer him , for hee doth yet put magdalene to shrewd plunges . after this lewes was sent for from his chamber to come vnto the church , and as he entred k verrine did barke and bay wondrous like a dogg , and said , meruaile not that i thus barke , for i see the woolfe . then he spake to lewes and said , thou art a magician , thou art an execrable sorcerer , i lay it heere before thee , that if thou be not speedily conuerted thou l shalt bee burned : and these two women heere must bee exorcised before the parliament at aix . if lewes be not conuerted within eight dayes , i tell you heere before hand , and doe call to witnesse the blessed mother of god , the seraphins , martyrs , virgins , saints , and as many as be of you , that m he shall be deliuered vp into the hands of the gouernour of marseille , and then let them speak whither louyse were possessed or no. heere is to bee obserued , that the capuchin fathers found not any thing in the chamber of lewes that might any wayes concerne magick , and this search displeased many at marseille , and presently it was bruted abroad through all the citty , that father michaelis was the author of all this . you must further note , that the magicians and witces which came inuisibly into s. baume left very vile and offensiue sauours behind them , and cast , now vpon one , and now vpon another certaine powders and oyles once vpon father francis billet , and twice vpon father anthony boilletot , who found himselfe benoynted ouer the lippes , and when hee asked lewes what the meaning thereof might bee , hee onely laughed at the same . they also threw such kinde of stuff vpon sister catherine , who was co-adiutour of the company of s. vrsula , so that shee was a long time greeuously sick vpon the same . n besides all this , verrine tooke his oath on gods behalfe , the creator of heauen and earth , and on the behalfe of the blessed mother of god , and of angels , patriarches , apostles , martyrs , doctors , confessors , virgins and widowes , and on the behalfe of the whole church triumphant and militant , and to the irreparable confusion of all hell , that except lewes gaufridy be conuerted he should be taken , bound , and burnt . and added , that if euer oath were in force and validity , it was this which he had taken : and therefore ( said hee ) doe not aske further for any signes , and so inuocated the wrath of god vpon himselfe if it were not true . he further said , that if he would be conuerted , there should no harme betide vnto him ; but it was more probable that he should be punished . the acts of the . of ianuary . this day , during the time of masse which louyse heard , verrine cryed lord , suffer me to speake spanish or greeke , for they o are euer demanding signes of me : or permit this sub-prior who is so ful of doubts and incredulity to be blinde of an eie , or this father who is a capuchin to fall presently lame , or command fire from heauen , so they shall haue signes enough . then he said , if you make a doubt of the wisedome and discretion of your god , you were best to helpe him with your aduice . they demand signes , and say , that whatsoeuer is done or spoken , proceedeth onely from louyse , notwithstanding they suffer her to receaue the communion , who hath so many times called for the wrath of god to fall vpon her . i would say thus , if she be not possessed ( as some would haue it ) she is worse then lucifer , and deceaueth the church of god by vnfoulding so many propositions that are wrapt vp in admiration and astonishment : as that salomon is damned , and antichrist borne . shee were worthy to bee taken and burnt , or that god should open the wombe of the earth to swallow her vp aliue , if shee should bee guilty of a practise so full of insolency and boldnesse . then verrine spake to louyse and said . poore wretch looke well to thy selfe , alas , who will defend thee ? thou art but a simple woman , and doest put thy selfe in hazard of thy life , if thou say that thou hast in all these discourses spoken no heresie . but i tell you that there was neuer seene a thing like vnto this which you now behold . what saiest thou louyse ? speakest thou nothing ? thou must bee apprehended and burnt in steed of the magician . o miserable blindnesse ! it is no wonder if hereticks beleeue not , since you your selues after my relations of so many admirable things , and after the booke which is already written , doe thus stagger in your beleefe ? michaelis thou knowest well whither louyse spake this or no , for thou art priuy to all her confessions . then he said , take heed good christians , for euery one that thinketh himselfe to bee in the bosome of the church shall not be saued , neither shall all those that be in religious orders enter into the kingdome of heauen : and added , i protest before thee , o lord , that i haue faithfully discharged thy commission . see you not that belzebub is contrary vnto mee , and i to him ? come , come , accursed p magician , thou wilt be said to be innocent , and then shall they suffer thee to depart . the acts of the . of ianuary . vppon this day was magdalene exorcised by the dominican father , whereupon q there went out of the body of magdalene two and twenty diuels , being commanded thereunto by the prince that was within : yet so as they were to returne thither againe after a certaine space . and in their issuing forth one after the other they made a rusling and noyse , euery one calling himselfe by his owne name , as agrotier , perdiguier , and so of the rest as they are afterward set downe in the following acts of the moneth of ianuary . then astaroth said in the latine tongue that belzebub , leuiathan and carreau , were entred into the body of lewes , saying : belzebub est in intellectu , leuiathan in voluntate , carreau in corde . the acts of the . of ianuary . vpon this day was magdalene exorcised by father paul priest of the christian doctrine : whereupon belzebub said , as long as magicians are partizans with vs , we doe neuer vse to possesse them , at the least not visibly , but r when they begin to apostate from vs and relinquish our synagogue , then we do begin to torment them , and if i had leaue to tyrannize vpon the body of magdalen , and to let out my rage against her at the ful , i would handle her in such an impetuous manner , that she should neuer depart from hence with her life . and when hee was bid to point forth the magician that had bewitched magdalene , he answered , he is not far from hence : and added , i am bound . after dinner was louyse exorcised by father francis domptius the dominican : whereupon verrine said , you will not yet beleeue , but at the end and catastrophe of this history , which is not yet perfected , you will giue credence thereunto : god hath reserued to himselfe an illustrious manner of working , by which in conclusion he will get the vpper hand . they are to s goe to marseille & to auignon before the vicelegate , & there it shall be seene whether the witch-craft of louyse bee imaginary onely , and builded vpon a coniecturall conceite ( as it was giuen out at s. baume ) and whether the scope whereunto shee doth addresse her actions , bee ambition or no. the schedules also must be restored , otherwise these two cannot be freed . then one of the company said , thou art not to presse that too farre : whereunto verrine suddenly replyed without being questioned thereof , call to minde the miracle of theophilus and t basill , it could not indeed stand with expediency to presse this , if no man should haue notice where they were , but it is well knowne where these are , and in whose custody they lye . i tell you god is now more angry then hee was in the time of the niniuites , for the aire is infected with their malice , and the earth can no longer bury in silence the death of so many children which they haue deuoured : they please their appetites with the relish of this delicate flesh which doth cost them nothing . the same day in the euening was magdalene exorcised by mr. paule , whereupon belzebub being demanded whither the diuell did torment magicians or no ? he made answere that they did not , except when they were conuerted , or when they were in the way to conuersion : but whensoeuer such conuersions should happen , they might well bee filed in the lyst and catalogue of myracles . there be an hundred and an hundred that are dead , and yet but one onely parisian that in visiting of lazarus was conuerted , and three dayes after hee dyed . and being asked touching the witch-craft of louyse , hee answered , that it was two yeares since shee had these charmes vpon her , and that shee had on her body inchantments , markes , ligatures and oyntments . the acts of the . of ianuary . this day before the communion verrine played many prankes full of resistance and insolency , saying , louyse , thou art lunatick as they report of thee : thou art foolish , thou doest counterfait and vse much iugling : doest thou think to put a trick vpon the whole world ? then he added , what , doe madd women receaue the communion ? then he spake to father michaelis , and said , michaelis command mee , u for i am as much tyed to obedience vnto thee , as is louyse . x the same day verrine disputed with god , as was collected by his speaches saying , great god , they are not content to heare thy ambassage from me , send vnto them a blessed angell : bid gabriel , raphael , or michael , or else rafael , who was adams good angell , to goe in this errand , that they may bring back and conuert this third adam . god answered him , i will not send my angels , for if hee whom i should send should speake vnto them in an inuisible forme , they would say that he were a diuell : if in a humane and visible shape they would cauil that he were a man. then said verrine , send vnto them the mother of thy sonne : god answered , that this mission would not bee auaileable , no not if i should send my sonne againe amongst them , for if he should come downe from heauen visibly , they would againe crucifie him . whereunto verrine answered , send then vnto them some famous preacher . god replyed , no , it is my will that this imployment should be vndertaken by thee . lord , said verrine , they will not beleeue mee , but doe euer aske for signes . god answered , leaue that to me , i will prouide them signes sufficient to create a beleefe in them . then verrine applying his speach vnto the time , which was the day of the kings , said to those that were present . euery one must make enquiry after the childe iesus in the company of the three kings , who represent vnto you your three faculties : for the memory offereth the mirrhe of contrition by calling your sinnes vnto remembrance : the vnderstanding presenteth incense by contemplating and thinking vpon the blessings of god : and the will giueth the gold of charity , but the starre of faith must guide you and goe before you , for good workes without faith , are barren and vneffectuall . here is to bee obserued , that all the time that lewes gaufridy remained at s. baume , which was nine or ten daies , they read certaine chapters of the bible while they sate at dinner and supper , according to the custome of the order of preaching friers , and by meere chance lighted vpon the y prophecie of ezechiel , where the chapters that were read for the space of nine or tenne daies ( being a thing chancefull and not premeditated ) did all point out the conuersion of a sinner , and laid downe the threatnings against those that should be obstinate , and the mercy vnto those that should proue penitent , to so good purpose , and so expressed to the life that we were all amazed at the same , and thought of no other thing while we sate at meate . notwithstanding this , and all other exhortations , which somtimes one father , and somtimes another gaue vnto the said lewes ; yet were they not of any force to mollifie and soften him , the chapters that were read were continued from the . to the . the acts of the . of ianuary . this day lewes gaufridy after dinner departed from s. baume to returne to marseille : the z bishop of which place had sent foure of his canons to seeke him out , who came to s. baume vpon friday being the seuenth of that moneth , in the euening . then belzebub triumphed , thinking that hee had gained the better of the cause , because the magician was suffered to depart as innocent , and the precedent acts were in a manner condemned , so that verrine for a season was put to silence : and euery one expected to see the censure which father michaelis , and the fathers that were with him would passe vpon this fact , that they might enforme the court of parliament at aix of the truth thereof , as monsieur du vair the first president , and the rest of the councell did desire : so that father domptius the dominican and exorcist in the time of aduent was commanded to surrender all the papers which hee had written ; which he denied to do , conceiuing that father michaelis would either teare or burne thē , in so much as they were cōstrained to force open his chamber dore , to get into their hands all the acts that were past euen to this day , a and all for the stricter examination of the cause . the said father being thus incensed was commanded to his chamber for certaine houres , and was afterwards prouoked by the mockes and taunts of some of the said fathers , who made a iest of that which hee had written , and told him that there was nothing contained in those writings but fables and falshoods . they also were euer contradicting him in many particulars , and hoped by some tricke and deuice of theirs to cause the said acts to be abolished in the synod of the right reuerend father the bishop of marseille , and in the meane time to giue it out , that all was meere gullery and cheating : but this deuise of theirs tooke not , as shall appeare hereafter , although that lewes , together with some that were dealt withall by those aboue named , did not long after goe to b auignon , and to aix , to declare and make intimation of his innocency , affirming that the whole body of this fact was meerely practise and foolery . the same day the said father domptius went to auignon , although hee gaue out that hee would goe to marseille with the fathers aforesaid , that hee might from thence returne to his countrey of flanders ; where being come , he communicated all this businesse with the reuerend father the chaplaine vnto the most reuerend the archbishop of auignon : where all his allegations and reasons which he could enforce for the cleering vp of the truth of these acts , were heard at large , but they remitted him to c father michaelis inquisitor of the faith in all the legateship of auignon , being willing to put off from themselues the prosecution and examination of this busines . whereupon father domptius returned to aix , and entred into the same communication which monsieur garandeau vicar generall to the most reuerend the archbishop of aix , and afterward deputed for a commissary in the cause of lewes the magician , as monsieur thoron the counsellor also was ; but the said monsieur garandeau sent him backe to father michaelis as belonging vnto him who was his superiour , and vnto whom he was bound to render all obedience . then the said father domptius the exorcist returned to s. baume , and humbly submitted himselfe to whatsoeuer should bee determined by the said father michaelis , as inquisitor of the faith and his superiour . all these acts being throughly examined , and the two women found to bee possessed , the court was then certified of the whole ; and father michaelis contrary to the opinion of many men gaue backe the acts vnto father domptius to dispose them into order and method against the end of the moneth of ianuary . yet was there prosecution made of the same for the more ample verification of these things from the eleuenth of the said moneth vntill about the end of april , as shall afterward appeare . the end of the first part . the acts that were collected and digested into order by father michaelis priour of the couent royall of s. maximin , and of s. baume ; who came thither after christmas , in the yeere . returning from preaching his aduent sermons in the towne of aix in prouince . the acts of the . of ianuary . . after wee had read the acts that were formerly taken by father francis domptius , and were verified by many eye-witnesses , men fearing god , and worthy to bee beleeued , who had euer been in presence and had an eye vpon the two women that were possessed : wee then proceeded vnto the exorcismes and continuation of administring the sacrament , and for the more ample verification of possession by wicked spirits , we narrowly sifted and pryed into the words and gestures which they vsed . vpon the eleuenth day of ianuary after masse was said , magdalene was exorcised , and belzebub being charged to come forth ; answered : vpon the day of the exaltation of the holy crosse last past , at the exorcisme performed at aix in the chapell of the doctrine , thou holding the blessed sacrament in thy hand ( speaking to father d francis billet who did exorcise ) by vertue of the same , and by the power of the holy crosse , as also by the virgine maries interposing her selfe by her entreaties , there issued forth out of this body diuels , very priuately and without noyse , who are not returned backe vnto this place , so that now there are of vs still remaining seuen princes , and ▪ inferiour diuels within and without . and being asked when and how these diuels came out of her , he would answere nothing thereunto , but onely that they issued forth by the powerfull prayers of mary , magdalene , dominicke , and francis. whilest the exorcismes were pronouncing , he drew backe and was euer flying away , in so much that magdalene was saine to bee stopt and held fast by maine force . at the second exorcisme in the euening , belzebub made answere vnto nothing , onely hee seemed sad and composed the face of magdalene to melancholinesse . whereupon verrine said , belzebub , i guesse at the cause of thy sadnesse , it is because there are foure magicians with many others as well men as women at marseille , at aix & else where , in the high way to co●uersion . then the exorcist admonished magdalene to renounce the diuell , & all the schedules which she had made vnto him , which she did in very ample maner , saying : i magdalene of demandoul do renounce c lucifer , belzebub , leuiathan , asmodee , balberith , astaroth , carreau , and all the diuels of hell , together with all those that liue in the ayre , in the water , & in the earth : and all those which are in the bodies of such as are possessed . i do also renounce all the schedules which i haue made vnto them , and do prostrate my selfe at the feet of my redeemer christ iesus , putting my selfe vnder his protection , and humbly crauing pardon for my enormous transgressions : and for the better attainement hereof , i doe implore the f aide of the glorious mother of god , queene of all the angels of s michal , and the angels of ioseph , and all the patriarches , of s. peter , and all the apostles and euangelists , of s. steph●n and all the martyrs , of s. gregory and all the doctors , of s. martin and all bishops and confessors , of s. anthony and all monkes and hermites , of s. dominicke , and s. francis , and all friers , of s. ursula and all virgins , of s. monica , and all widowes , of the glorious s. magdalene and all penitent sinners ; promising vnto god by the assistance of his grace , neuer to adhere more or to giue my consent vnto the diuell . g whilest shee made these renunciations , belzebub did tosse and wreath her body after a strange manner , the agitation whereof was such , that it made her tremble ouer all her body : neuerthelesse she did resoluedly continue on her abiuration although her voice trembled by reason of this extraordinary shaking . then verrine by the mouth of louyse said , belzebub , thou hast now good cause to bee sad ; for magdalene hath from her heart renounced thee and all the rest of vs. the acts of the . of ianuary being the day of the octaue of epiphany , for vpon the day before , which was the . belzebub spake nothing , verrine telling vs that he was bound by the magician . the . day about seauen a clocke at night , when belzebub was pressed and vrged to speake , at the beginning of the exorcismes , he tooke magdalene by the throate as if he would haue strangled her . and this endured a long time , vntill hee was commanded to get him downe and to leaue her . after the exorcisme , magdalene being retired vnto her chamber , and all of vs keeping her company ( because it was not yet time to withdraw our selues , ) belzebub , by the toung of magdalene ; as being now vnloosed , ( for he had bin tyed onely during the time of exorcisme ) said that he would now speake . h i my selfe ( said he ) am he that tempted adam , and i asmodee taking on him the face of a hansome woman , did with sweete and sugered speeches steale into eue by his temptations , and perceauing that she began to fluctuate , and was yet but a nouice in the world , he was incouraged to inforce and double his temptations and so at length remained victorious . i am he ( said belzebub ) that tempted christ iesus in the wildernesse with the two first temptations : at the third which was the strongest to witt , to cause him to fall downe and worship me , i tooke leuiathan for my coadiutor , but not being able to gaine vpon him , we had a strong coniecture and suspition that he was the messias , whereas before wee onely esteemed of him as of a great and perfect prophet , for although some called him christ , yet did they speake it either doubtfully , or flatteringly . but we began to doubt no longer of him when he once prayed for his enemies , after they had at my instigation ( said belzebub ) so blasphemously reuiled him , whom also i animated , to cast him downe headlong vpon the stones as a blasphemer . i was on the right side of the crosse , asmodee at the foote , and leuiathan on the left side , but he ouercame vs all . k leuiathan is the prince of hereticks , asmodee of wantons , and i ( said belzebub ) am the prince of pride , yet did he ouercome those three mighty aduersaries , the world , the flesh , and pride . they fastned the crosse with cords , and in setting it vp in the hole which was forced into the rocke , by the shaking and shogging of the same they opened againe all his wounds , he was nayled with l three long nayles , hauing one foote nayled ouer the other to augment the greatnes of his torment : and in crucifying him they turned the crosse and his face towards the earth , to fitt and fasten the nayles on the other side . this crosse ( said he ) was very high , of the height of the crosse which you haue below at the comming in vnto saint baume , if you adde the height of a foote thereunto , and was two foote broader then that . the forme of this crosse was not made in the manner of a [ t ] but it had a beame of wood aboue , and the iewes turning the crosse downe on the other end did hoise vp his leggs aboue his belly . of a truth ( said he ) your god hath suffered more for you then you imagine . after hee was dead , hee visited the fathers in lymbo , and all hell trembled at his arriuall . adam and eue were the first that presented themselues vnto him , who came with great contrition , and hartely prayed him to pardon their sinnes that had occasioned those manifold torments which he suffered . he deliuered , like a great king , all the soules aswell of those that were in lymbo , as of those that were in m purgatory , but the bodies which he had raised did vpon this deliuerance dye againe . when belzebub had said this , vpon the sudden hee blew out the candle which stood on the table , whereat we were somewhat abashed , for it was night : and crying with a loude voice , he said , lodouice veni , veni , for the magician was indeed come , as magdalene who sawe him when he came , recited vnto vs. and belzebub said to magdalene , thou hast not seene him since he hid himselfe behind the bed , when thou wouldest haue done him some outrage , but he went away as he entred in , and was carried from hence through the chimney . after this we went to the church to say matines as our maner is , which being ended , father romillon aduertised vs that belzebub played strange horse-play in the chamber , and would not suffer magdalene to confesse her selfe , nor to kneele vpon the earth . then father michaelis flung towards her chamber , and there did threaten him that he should bee brought into the house of holy penance , and causing it to bee done accordingly belzebub cryed , that he would rather bee there all night long , then suffer her to bee confessed . yet at the presence of the blessed sacrament which was shewed vnto him , and by the holinesse of the place , hee was so dispirited and his forces so farre spent , that shee confessed her selfe in that very place to father michaelis with great contrition and deuotion to the singular comfort of her soule : and performed diuers actions of humility and submission to all those that were there present , especially to father romillon whom shee had resisted in her chamber , and so remained reposedly , and in good quiet that night till about an hower after midnight : at which time lewes the magician came againe vnto her as she afterward auowed , and cast a caracter vpon her head to trouble her imagination , memory , and other faculties of her soule , that they might stand her in no steed against him in the accusations of the crimes wherewith he was burthened . the acts of the . of ianuary . . this morning at the exorcismes , belzebub made all the body of magdalene to swell , and caused her n visage to bee exceeding red , so that shee cast about strange and diabolicall lookes , hauing her eyes sparkling and fiery , her lippes open , her necke swollen like a toade : sometimes hee was ready to strangle her , and sometimes tumbled her on the ground , sometimes hee made her laugh , and sometimes he made her cry . being exorcised , and asked wherefore the night before , when magdalene was brought to the holy penitence he cried and repeated it diuers times , that she was not to haue absolution after her confession , because shee had committed a sacriledge , he would not make answere thereunto vntill his paines were augmented by a new coniuration . and then hee answered , that hee had said it to make her fall into despaire , by suggesting this scruple vnto her , that he had caused her to enter hastily into the holy penitence , so that she forgot to put off her shooes as the maner is . after this verrine speaking by the mouth of louyse , said : the last euening , when at the time of exorcismes you heard a great cry aboue o vpon the church , it was a great number of magicians that came thither ; some because they beleeued not that magdalene was conuerted , others to listen what was said , others to spread abroad their charmes and so to deceiue her , others to see a thing so worthy of admiration , that verrine an inferiour deuill should braue belzebub who was his superiour . then verrine began to barke like a hunting dogg , saying : that the wolues were come againe , thereby meaning the magicians whom hee saw carried thither by the deuils . then said verrine , the world is turned vpside downe , for the deuils do now labour to preserue men , and to pleade for them as their aduocates and proctors : so that it is now no wonder , if god , the angels , and the saints do succour and giue assistance vnto them : and added , that this was like the time of antichrist , when nations should rise against nations , so do now the deuils bandy themselues , against deuils . then he inueighed against magicians & reprehended them for their great folly to combine and oppose themselues against god : then he turned to belzebub and said : i am not ignorant that thou belzebub with thy companions haue determined to torment and beate me greeuously when i am once departed out of this body , but i regard it not as long as i do my duety , and for the time to come , let it hap as hap will. but see my braue princes , the princes of p tharasques ( for so he called the sorcerers ) you haue now no more force then a flie , or a pismire , although you were of the seraphins and my selfe but of the thrones , and thou belzebub wert . faine to intreate me to side with thee , or at the least that i would giue thee my two companions gresill , and sonneillon to aide thee , in soliciting the magicians to hold out , but i refused thee , for i heere take part with god. at the second exorcisme at euening asmodee by the commandement of belzebub ( who was the cheefe in her body ) did shake and tumble magdalene after a q beastly and odious manner , that hee might shame her , and so bring her backe vnto him , by perswading her to auoide the shame and imputation of these things which were done in the sight and presence of men . and he continued these courses aboue . daies , so that in conclusion magdalene vtterly refused to go to exorcismes , when there were any strangers by . in the meane time verrine reproched belzebub , that hee was now driuen to his last shiftes , and that the magicians and witches did nothing but runne in and out , to hinder the working of god : which yet they were very vnable to bring to passe . then he said , there are at marseille , and elsewhere , many persons of good ranke and place , that go to masse , and do neuerthelesse traficke with the deuill : yet if they will be conuerted , god is not desirous they should be punished or burnt , and doth therefore force the deuils to carry them heere to s. baume , that they might heere vnderstand our discourses : and then hee added . o r you that are come from marseille ( we silence your names for your credits sake ) to bring backe the magician , and to giue out that hee is a holy and innocent man , retire your selues , retire your selues you shall see the end . the silke-worme doth but now begin to weaue the materials , but the tapistry that must bee made thereof , is not yet finished . the acts of the . and . of ianuary , being saturday and sunday . vpon the saturday , which was the day wherein the friends and fauourers of lewes , did lead him to marseille that hee might there iustifie and cleere himselfe , all was in an vprore at saint baume . verrine did nothing but cry as loud as louyses forces would permit , that the prince of magicians was like to bee declared guiltlesse : saying , o my lord of marseille , why haue you licensed these men to carry lewes away with them ? you do not rightly vnderstand the businesse , but do offend through ignorance . there were also many men on this day tempted to distemperatnesse , and much impatiency , for the deuill had been sowing his tares amongst those that were at s. baume , although through the prouidence and grace of god , they were quickly choaked . the sunday morning , belzebub spake not , except when the exorcist did reckon vp all the parts and members of her that was possessed , saying , a capite , a collo , ab oculis , a naribus , ab arterys , a pulmone , a spatulis , a corde , &c. whereupon belzebub said ( expressing a sensible gesture in euery part of the body , iust when it came to bee named , as stamping with the feete , when they were named , and lifting vp the knees , when they were pronounced , and so of the rest ) there are charmes in euery part of her , he that wanteth any , let him come to palud , for shee hath them in abundance . at the same exorcisme verrine cryed , and tooke on very terribly , when the exorcist set his hand on louyses head , saying , take of this hand ( which hee repeated diuers times ) you should torture rebels , such as belzebub is , and not mee . and added , i onely am tormented , and not my two companions gresill and sonneillon . being exorcised , and adiured , to speake , why he was tormented , he said , that the last night he was exceedingly importuned by lucifer , to take his part , which hee s had promised to do . he had also tempted louyse to pray no more for magdalene , and had made her fall into a mortall sinne by procuring her consent ; hee also had made louyse to say , that one of the fathers was a proud fellow : and shee had deceiued her confessour , with a confession which himselfe counterfeited , and was not made by louyse : for all which delinquencies ( said hee ) dominicke my aduersary hath procured from god , that i should receiue due chastisement . being commanded by exorcismes to sweare as abouesaid , hee answered , with all my heart , i will take mine oath , for dominicke hath also obtained this fauour from god. then the exorcist commanded him to put both his hands vpon the words of the consecration of the chalice , and presented vnto him the canon of the masse in folio . louyse who was altogether vnlearned , did neuerthelesse put both her hands vpon the said wordes . then did the exorcist command him againe to put them vpon the second prayer , which the preist had said before the communion , which he accordingly did , and withall added , what art thou yet satisfied ? and so beginning his oath he said . i sweare vnto thee by the power of the father , by the wisedome of the sonne , and by the goodnesse of the holy ghost , according to the intention of the church triumphant & militant , and according to thy meaning , and the meaning of all these heere , without reseruation of any sinister intention whatsoeuer , that what i haue now said is true , to witt , &c. repeating that which hee had before deliuered . the same day at the euening exorcismes belzebub did shake magdalene , as hee was accustomed , alwaies drawing backe her head , when the exorcist would make the signe of the crosse ; and snatching the booke of exorcismes out of the exorcists hands , he threw it to the ground , and cryed , get you gone , and open the doore for romillon , for he would come in ; which indeed they found to be true . t being asked , which of them two was the greater and of most authority , himselfe or verrine , hee answered , it is a friuolous question , and sauoureth of nothing but of impertinency , and is not worth an answere . when the exorcist was naming all the parts of her body , as is already declared , mentioning the reines , the deuill did strangely shake and stirre the same , saying : that the day before blanche a witche of marseille , had laide a charme made of golde and siluer , and other ingredients , vpon magdalen's reines , and had cast another through a trunke vpon her eyes , that vpon whomsoeuer magdalene should looke , he should appeare to her to be the magician lewes . u and magdalen being at her good times questioned vpon the same , confessed , that it was the greatest torment vnto her that could be , to haue that obiect and apparition of lewes euer before her eyes , when any one came in her sight , although it were her confessour , or the priest at masse . but this charme wrought not on her aboue . dayes , through the assistance of god and by the efficacy of her frequent receiuing of the communion , which they ministred vnto her euery day : for this is the soueraigne remedy to scape , or to take away the force of charmes , as the deuils themselues in the vertue of exorcismes would not sticke to confesse : and did further affirme , that the priests which did celebrate the communion euery day , could not be charmed . the same day verrine said , x wee vnderstand and know god better then you , but in loue vnto him , i must confesse you do out-strippe vs ; but if you knew god as well as wee , you would be fond of him . we tempt euery body , and albeit they thereby fall into mortall sinne , yet are not wee punished for the same , if we exceed not our limits , or the expresse commandement of god , intimated vnto vs by his angels ; because it is in their owne choice whether they will sinne , or no ; but we are sure to pay for it , when we are the cause that they are exorcised , and stirre vp rebellion in them : y and these paines are accidentall , and do indure but for a season , as for an hower , or a day , &c. being asked , whether hee had borne the name of verrine from the beginning , he z answered that the deuils haue no names , for they know one another perfectly well , but they then take a name vpon them , when they enter into a body ; and it is for distinctions sake : they do also change their names as they please , when as they enter into other bodies . to conclude ( said hee ) i am a spirit of the aire , and therefore lesse malicious then those that are lower in hell : the most malicious of vs all is lucifer , who although hee be a chained vp in hell , yet hath he aduertisements from all the quarters of the earth , and commandeth and giueth directions vnto others . being demanded , how lucifer could vnderstand all the occurences of things if he bee thus chained vp , hee began to laugh , and said , you are deuoid of sense , and ordinary apprehension : doth not a king that abideth in his palace , know whatsoeuer passeth in his kingdome , by meanes of ambassadors , messengers , and postes ? so the deuils go to hell , ( for they are there very speedily ) and take instructions from lucifer , who is more knowing , and of greater command then them all . the acts of the . of ianaary , which was munday , being the feast of s. anthony . whiles masse was saying , there grew a great contestation betweene belzebub , and verrine , belzebub did intellectually and by an intrinsicke conference with verrine , make impression in his vnderstanding standing to desire him to go with his associates to marseille , and to lend him his helping hand to harden the magicians and witches , that were now at a stand , and very shreudly shaken in their former resolutions , because their prince was detected and named . vnto whom verrine audibly made answere , that hee would not go ; saying , that hee had sworne alleageance vnto god , and did not therefore feare the paines which they threatned him withall : that hee might go thither himselfe , if hee had any fancy thereunto : and that since hee would needs boast his greatnesse and command , hee should do well to try his forces . but as for mee , and my companions ( said hee ) god hath hired vs yesterday morning , as a man will hire a labouring man to dresse and trimme his vineyard : so that thou commest to late to hire vs to thy seruice : thou wert lazy and diddest slip thy time , i do not meane to worke at thy request : for when i haue industriously wrought for thee , what reward canst thou giue me but the paines of hell ? thou hast no other thing to bestow . but b god hath promised vnto me b an asswagement and lessening of my paines , and therefore i will labour for him in this businesse : tempt not mee nor my companions any more . o what braue princes you are , that do neither defend nor gouerne your people any better ! it is very obseruable , that verrine being the night before tempted in the same nature , tooke on , and plained himselfe like a child , saying : they will force me to go to marseille to strengthen the magician , god will punish mee , if i do it . and after some distances he would often repeate these words , no , no : so that it seemed , that god had restored some part of his c former force to belzebub , that hee might labour verrine , and almost constraine him to his pleasure : and he did once in a manner consent vnto him ( as wee haue formerly obserued ) for the which he was well beaten . after masse belzebub , being departed from the body of magdalene , as it seemed to go to marseille for the aboue named purposes , the exorcist demanded , which of the deuils did then beare sway in her body . one of them answered , that it was balberith . and being asked of what order he was , he made very dainty to vtter it , yet at last he spake these words . i am constrained by god vpon the intercessions of the virgin mary , of magdalene , of michael , and of francis , to declare this , and other things of the like nature vnto you . . belzebub was prince of the seraphins , and next vnto lucifer : for all the princes , that is to say all the cheefe of the nine quiers of angels are fallen , and of the quire of seraphins there fell the three first , to witt , lucifer , belzebub , and leuiathan , who did all reuolt , but the fourth who was michael , was the first that resisted lucifer , and all the rest of those good angels followed him : so d that now hee is the cheefest amongst them all . lucifer when christ descended into hell , was there chained vp , where hee commandeth all , and euery one of them knoweth how to traficke in his owne trade . e belzebub tempteth men with pride : and as iohn baptist holdeth lucifers place in paradise , because hee was the greatest amongst men , and had obtained this great fauour by his singular humility , opposite vnto the pride of lucifer : so belzebub hath frauncis for his aduersary in heauen , who was father and founder of the friars minorites , and a great example of humility . . leuiathan , is a prince of the same order , and is the ring-leader of the hereticks , tempting men with sins , that are directly repugnant vnto faith , hee hath peter the apostle , who is vicar of christ iesus , and chiefe bishop in the church , for his aduersary : vnto whom the promise was made , portae inferi non praeualebunt . . asmodee is of the same order , hee continueth a seraphin to this day , that is , he burneth with the desire to tempt men with his sinne of luxuriousnesse , and is the prince of wantons . iohn baptist is his aduersary in heauen , who liued and died a perfect virgin. . f balberith is prince of the cherubins , hee tempteth men to commit homicides , and to be quarrelsome , contentious and blasphemous . his enemy in heauen is barnabas the apostle , because of his great modesty . . astaroth prince of the thrones , is alwaies desirous to sit idle and bee at ease : hee tempteth men with idlenesse and slouth . bartholomew the apostle is his enemy in heauen , who prayed to god , a hundred times a day , and a hundred times a night , kneeling in great humility vpon the earth . hee did also vanquish that idole astaroth . . verrine is also one of the thrones , & next in place vnto astaroth , and tempteth men with impatience . his aduersary in heauen is dominick your father , who was singularly patient in all iniuries and aduersities . . gr●ssib is the third in the order of thrones , and tempteth men with impurity and vncleannesse , and his aduersary in heauen is bernard , whose conuersation was vnblameable and full of purity . . sonneillon is the fourth in the order of thrones , and tempteth men with hatred against their enemies . his aduersary in heauen is stephen , who prayed for his enemies . . carreau prince of powers , tempteth men with hardnesse of hart , his aduersaries in heauen are the two vincents , the ou● a martyr , the other surnamed ferrier , of the order of preaching friers , whose hearts were full of tendernesse and softnesse . and this diuell is euer about magdalene , laying the nets of his temptations to make her obstinate . . carniueau is also a prince of powers , and doth tempt men to obscenitie and shamelesnesse . his aduersary in heauen is iohn the euangelist , who was a virgin . . oeillet is a prince of dominations : he tempteth men to break the vow of pouerty . his aduersary in heauen is martin , who gaue halfe his cloake to a begger . . rosier is the second in the order of dominations , and by his sweet & sugered words , he tempteth men to fall in loue . his aduersary in heauen is basil , who would not listen to amorous and inchanting language . . verrier is prince of principalities and tempteth men against the vow of obedience , and maketh the neck stiffe and hard as iron , and vncapeable to stoope vnder the yoake of obedience . his aduersary in heauen is bernard a great friend of the virgin 's , and indeed an imitator of her in her obedience . fiat mihi , &c. . belias prince of the order of vertues tempteth men with arrogancy . his aduersary is francis de paule for his great and doue-like humility . he also tempteth gentle-women to pranke vp themselues with new fangled attires , to make wantons of their children , and to prattle vnto them whiles masse is saying , and so to diuert them from the seruice of god. . oliuier prince of the arch-angels tempteth men with cruelty and mercilesnesse towards the poore . his aduersary in heauen is laurence , qui dispersit & dedit pauperibus . . iuuart is prince of angels , but hee is in another body , and hath not his aboade heere . this euening balberith was coniured by the vertue of exorcismes to name all the diuels which were in the body of magdalene , who answered , i will name the chiefe of them , but not the whole rabble who are heere in great number , and are as pettie lackies who deserue not to be named . besides the twelue which i haue already named to be in this body , there are also , carton , arangier , bladier , baal , agrotier , raher , coustelier , perdiguier , the two planchers , potier , stone-strong , hard-hart , stop-mouth , fire-stone . there you haue seauen and twenty of them : and adding vnto them the three which are in louyse , they make vp the number of thirty . i will reckon vp no more . being coniured to say what their temptations were , and what saints were their aduersaries , he constrainedly made answere . a carton doth tempt men with vanity and pride . his aduersary is iames the hermite , who held all the vanities pompe and preferment of the world in misprision . arangier doth tempt men with pleasures . his aduersary is sebastion , who did shun the allurements of earthly contentations , and liued in great continency . bladier was the ninth in the order of cherubins : hee tempteth men against their vocation , and maketh them weary of inspirations and confessions . his aduersary is ioseph the husband of mary , who was very constant in his vocation sweetly reposing himselfe in good inspirations , and was very diligent in his charge without grudging at the same . baal was the . in the order of thrones . he tempteth men to commit murther . his aduersary is raymond of capua , confessor vnto catherine of sienna , who was of your order , vpon whom wee could neuer gaine or fasten any of our purposes , for hee loued euery body with all his heart . agrotier tempteth men with a thirst of honor . hee is of the order of dominations , and his aduersary is ierome , who contemned all the honors of the world . raher was the third arch-angell . hee tempteth men to hardnesse of heart as carreau doth : his aduersary is vincent ferrier , who continually remained penitent , and was of your order . coustelier was of the order of vertues : he tempteth men with contentions , wranglings and making of processes . his aduersary is peter the martyr one of your order also , who was of an admirable sweete and clement disposition , and frankly forgaue all iniuries . perdiguier was of the order of powers : he tempteth men also with impurity , for one cannot be euery where with those of his troope . his aduersary is bennet for his great purity . plancher was of the order of arch-angels ; hee tempteth men with disobedience . his aduersary is iames that was of your order , who in writing left the letter ( o ) imperfect thereby to shew his obedience . potier is the second in the order of cherubins : hee hardneth mens hearts that they should not pray to god nor meditate vpon his mercies . his aduersary is victor the martyr who is euer praying or meditating . stone-strong was the eight in the order of thrones : he tempteth men with the difficulties and molestations which they must meete withall in the attainement of vertues , especially of humility . his aduersary is iohn chrysostome , which euer practised himselfe in all sorts of vertues . hard-hart is the . in the order of arch-angels : he impeacheth men from lifting vp their harts vnto god. his aduersary is william of the order of augustine , who euen at his time of meales did euer lift vp his heart vnto god. stop-mouth is the second in the order of angels , hee tempteth men with friuolous and impertinent speaches , breeding a disgust in men that would speake of god , and endeauouring to interrupt the current of all vertuous language . his aduersary is cyprian the martyr and doctor , who was euer talking and meditating vpon god. plancher is the . in the order of powers , who together with the other plancher , the order of archangels doth tempt men to doe good workes for sinister and reserued intentions . his aduersary is mark● the euangelist , whose intention in all things was euer vpright and pure . fire-stone is the . of the order of vertues : he tempteth men to choller and anger . his aduersary is alexus , who practised his patience in the house of his father by his meekenes , and by the sufferance of those insolencies which his seruants offered vnto him . belzebub in his discourse to the other diuels which were with him in the body of magdalene , named the two familiar spirits of lewes the magician , to wit candelier and ferrier . the acts of the . of ianuary being tewsday . as soone as the two that were possessed had kneeled vpon the ground before the altar at s baume , belzebub turning towards louyse , said vnto verrine , behold our learned preacher , that doth so much boast of his sufficiency in making of sermons . whereunto verrine replyed , b thou lyest , i neuer said that i made sermons , or that i was a preacher . goe to thou cursed lyar , remember that i euer maintained , that i was sent from god to publish and disclose a truth , and to dismaske thy knauery . diddest not thou ( said belzebub ) affirme that god hath promised paradise vnto thee ? thou lyest ( answered verrine ) i neuer said so , onely i did auow thus much , that god by c his absolute and boundlesse power hath granted vnto me diminution of my torments . then he said to magdalene , be of good cheere , for god hath hyred thee and the three faculties of thy soule , to be imployed about his seruice . no ( said belzebub ) shee is hyred by me . verrine answered , thou lyest , and shalt not gaine that for which thou now pretendest . and if it were not for feare of michaelis , master of this place , i would lay open such a throate , as the whole frame of this house should tremble . thou bearest magdalene in hand that thou wilt cure her , i pray thee , take thou no thought for her health , for shee is sufficiently prouided of good phisitians of her owne , let her ( a gods name ) beleeue her confessours . it was obserued by some , that shee vsed a particular kinde of gesture and motion with the finger of her hand , on which shee did weare a ring of siluer ; and thereupon verrine said , take d away that ring from her for it is charmed : but when they endeauoured to pluck it from her finger , they were not able , by reason that her finger was swollen so big , that they were faine to cut it asunder with a paire of sizers . and we found that in the middest of the ring within side , there was engrauen the head of an owle in a circle , and right opposite against it , there was engrauen the name of iesus : which was cut in peeces and cast into the fire . after dinner , it was thought fit , to take aduantage of the time , and to purge the soule of magdalene , from those leprosies and pollutions , where-withall it was tainted , and by this meanes to delude belzebub and his adherents . whereupon the friers together with the fathers of the doctrine came priuatly into magdalens chamber , hauing in their company an ancient matrone of s. vrsula's order , called sister catherine of france , and another that was an associate or coadiutor there . and as we exhorted her to name all the witches which she had formerly seene in their synagogue , the diuell spake vnto her , when shee was opening her mouth to reueale them vnto vs , and said , if thou offer to prate of this , i will strangle thee . yet for all this , shee began to speake , where-upon e the diuell came vp about the bignesse of a toade , and seazed her throate in so terrible a manner , that hee was like to choake her , in so much as she lost her speech , and turned vp the white of her eies , as if shee should instantly haue died . but herselfe remembring to make the signe of the crosse , and the exorcist saying that part of the gospell in principio erat verbum , and the whole assembly addressing themselues to prayers , the diuell at last was forced to quit her , after the space of a quarter or halfe a quarter of an houre ; and then he would returne to racke and torture her : which f cruell handling indured the space of the three weekes , wherein the examination of these things was to passe vnder the censure of the fathers . when shee came againe to herselfe shee followed on her discourse , as if shee had felt no hurt , and had receiued no interruption . but when the magician saw her resolution to stand in that steddy course of repentance , he sent vnto her many sorcerers and witches , which were sensible vnto her and not vnto vs , who came to cast their charmes vpon her , that shee might loose her memory or wits : they came in at the chimney as magdalene reported ; and when the charme had seazed her , she remained a long time , as if shee had been in a trance , or were halfe dead . but this being also blowne away by the power of exorcismes , shee was then asked , what was the cause of these trances : whereunto shee made answere , you shall perceiue how this comes vnto mee , when as i open my mouth . it is the g diuell that causeth this in mee , to force mee to take those charmes , which they blow into mee through a cane ; which you might obserue by my sneezing and coughing , as though there were something sticking in my throte which i would faine ridde my selfe of . all this happened againe presently after that she was questioned touching another confederacy so that father peter fournez an ancient graue man , and vicar of s. baume being close vnto her , and seeing her to begin to gape , hee put his hand ouer her mouth , and the charme was seene to fall visibly vpon the apron of her that was possessed , which father michaelis tooke vpon his knife , and shewed it to all that were there present , to their great astonishment and admiration . the charme appeared to bee a glutinous kinde of matter , as it were a mingle of hony and pitch . when all the fathers that were there present had seene this , and knew for a certainty that these were realities and not shewes , they determined to furnish the house with h swords and halbards to defend themselues against these wicked assaylants . and the same accident happening againe not long after , a valiant gentle-man called monsieur gombert kept close to the chimney with a sword in his hand , euer beating and thrusting into it , and others betooke them to their halberds , striking and laying about them ouer all the chamber . but vpon the sudden magdalene cryed out , alacke poore mary , what makest thou heere ? and made an out-cry like vnto a woman that seeth one man murthering another , beating her thighes with her hands , and plucking her selfe by the haire . when this was passed ouer , she was asked the reason of her out-cry , who made answere , that a companion of hers whom shee loued the best of al the synagogue ( for she was of a very gentle and courteous disposition ) called mary of paris came into her chamber with a seruant of hers named cecile , to bring her a loue-letter from the magician , which she refused to receiue . and they being fearefull to returne through the chimney , were carryed vp and downe the chamber by the diuels , skipping and flinging about for feare of being wounded . mary ( said shee ) was striken ouer the breast with a halbard , and also hurt on the left side , and cecile was wounded in the back , and i feare me , mary is dead . being asked why they had not broken through the leaues of the i window which were made of paper : shee answered , that the diuell hath no power to breake or make a forcible passage through any thing , without the permission and consent of the master of the house ; but if there bee a passage , or if the windowes stand open , then indeed hee hath a deuice to make the witches passe through , prouided that the hole through which they are to passe be of that capacity and bignesse that a reasonable great cat may get in and out through the same . vpon sunne set , wee heard through the window a k lamentable voice of a woman that seemed to be ready to giue vp the ghost : and as we thought , it came from an adioyning mountaine iust ouer against s. baume , these lamentations continued for a long season , so that we called for magdalene to vnderstand of her what the matter was : who when shee came to the window , shee said , looke , looke , doe not you see lewes the magician that holdeth mary vpon his knee to comfort her ? for shee is ready to dye , and her father and mother with much other company are very busie about her . about nine of the clock at night , the fathers with certaine women there present did see in the aire great store of m torches and candles burning very bright , and carryed in manner of procession towards marseille . the acts of the . of ianuary . this morning was belzebub exorcised , and diuers times questioned , and charged to tell who that creature was which the day before did so lamentably bemone her selfe . in conclusion , being constrained to answere , he said , that it was a young woman which was wounded : whereupon it was demanded of him in what part of the body shee had receaued this wound ; vnto which , after many refusals , he made answere that it was about the heart : then they asked him whether the wound were mortall or no : at which question hee began to laugh , and told them that she was already dead . being demanded where shee dyed ; hee answered , in yonder adioyning hill that is opposite vnto s. baume . being asked , what time she dyed ; hee answered , about eight of the clock at night . being questioned where they had buried her , hee made answere , that shee was cast n into the sea behind the abbey of s. victor at marseille , where all the magicians and witches were assembled at her buriall . beeing asked of whence this young woman was , hee answered , that she was a parisian , and her fathers name was henry alhponsus , a gentle-man dwelling neere the louure vpon the left hand . being asked whether she were damned , he laughed and said , i beleeue she is so . being asked if any other had receiued hurt , hee replyed that the chamber-maide of the same mary , whose name was cicile was hurt in the back , but the wound was not mortall . after belzebub had deliuered all this , hee came forth through the mouth of her that was possessed , and in his issuing forth he made a noys● much like vnto a belch saying these words , he is departed . when this was ended , the exorcist began to adiure the diuell that did then gouerne in the body of magdalene . then did one of the diuels begin to neigh like a horse , and presently added , this is leuiathan whom you heare . then he was demanded , who it was that issued forth of her body : he made answere , that it was belzebub . being asked , if hee would sweare & auow that which belzebub had said , he answered that he would , and to that purpose had receaued commission and leaue from him to doe it : so causing him to put both the hands of magdalen vpon the holy gospel , he swore thus . i sweare according to god and the truth , and according to the churches intention and yours without reseruation of any secret , sinister , or contrary meaning to my selfe , that all which belzebub hath said is certainely true . then hee was againe questioned and adiured to tell , whether any other besides them , which belzebub spake of , were hurt or no. after many refusals and impositions of a thousand degrees of paines , and by as many martyrs as euer suffered since s. stephens time , he answered that one briget of marseille had some dayes since receaued a hurt on her right side , but was now recouered of the same . also a woman of carpentras was wounded on her left side , but hee made dainty to tell her name , saying , that shee dwelt neerer to them then paris : but they imploring the aide and assistance of the sacred virgin , s. magdalene and of the angels especially of s. michael , and hauing shut vp magdalene within the holy penitence , and put the holy pix vpon her head after much adiuration and charging of him , at last hee spake disdainefully , and said , shee is called cecile of monts : whereupon wee presently dispatched away a messenger thither to enquire the truth thereof , but some were of opinion that there should no enquiry bee made after these things , for feare least tho diuell should accuse some body wrongfully , and so bring many innocents into danger . after dinner about two of the clocke in the afternoone magdalene was questioned touching the manner and fashion which they held in their sabbath , who answered , since my conuersion there is a sabbath held euery day , but before , it was kept but three times in the weeke , beginning at eleuen of the clocke at night , and continuing till three of the clocke after midnight , sometimes more , sometimes lesse : the alteration of the place is day by day appointed by the prince of the synagogue , and the witches are gathered together by the sound of the cornet which is winded by a diuell . and this found doth tingle and ring in the eares and vnderstandings of sorcerers in what part of the world soeuer they be : then the sorcerers by the power of a certaine oyntment which they vse are carried in the ayre and brought close vp to the prince of sorcerers , who is supported in the aire by diuels in the mid-way , and passing by him they bow vnto him and make him reuerence , and so are hurried to the synagogue at the place designed : where being assembled , first the hagges and witches , who are people of a sordid and base condition , and whose trade and custome is to murther infants , and to bring them to the sabbath , after they haue been buried in their graue , are the first that come to adore the prince of the synagogue who is lucifers lieftenant , and he that now holdeth that place is lewes gaufridy : then they adore the princesse of the synagogue who is a woman placed at his right hand . next they goe and worship the diuell who is seated in a throne like a prince . in the second place come the sorcerers and sorceresses , who are people of a middle condition , whose office is to bewitch and spread abroad charmes , and these performe the same kind of adoration with the former , kneeling vpon the ground , but not prostrating themselues as doe the other ; although they kisse the hands and feet of the diuell as the first likewise doe . in the third place come the magicians who are gentlemen and people of a higher ranke : their office is to blaspheme god as much as they can , and are possessed with a madnesse like vnto the raging of a mad dogge ; these are full of a diabolicall hatred , fretting and fuming when they cannot plucke the deity in peeces , especially the precious humanity of christ iesus . their duty also is to renounce the sacred trinity , their baptisme and all inspirations which god may infuse into them , as also all the sacraments , preachings , prayers , confessions , and whatsoeuer else god might vse as the meanes and instruments of their saluation . euery one of these haue their seruants or chambermaids to disperse abroad their charmes : for at euery sabbath the prince of the synagogue ( vpon the suggestion of the diuell who roundeth him in the eare ) commandeth and appointeth what charmes euery one shall haue to throw about the next day , which euery one performeth in his owne person , except the magicians who leaue the execution hereof to their seruants and chambermaides . m this being performed , in the second place they prouide a banquet , setting three tables according to the three diuersities of the people aboue named . they that haue the charge of bread , doe bring in bread made of corne which inuisibly they pilfer and steale from diuers places . the drinke which they haue is malmsey , to prouoke and prepare the flesh to luxurious wantonnes : and this liquor is brought by certaine deputed for that purpose from sellers whence they steale the same . the meate they ordinarily eate is the flesh of young children , which they cooke and make ready in the synagogue , somtimes bringing them thither aliue by stealing them from those houses where they haue opportunity to come . they haue no vse of kniues at table for feare least they should bee laid a crosse , and emblematically to shew that they must not cut off the foreskin of their damnable customes and habits : and it may bee also to auoide the massacring one onother in the sabbath by reason of some enmity or hatred . they haue also no salt , which figureth out wisedome and vnderstanding ; neither know they the vse of oliues or oyle which represent mercy . n when this is done , the magicians and those that can reade , sing certaine psalmes as they doe in the church , especially laudate dominum de coelis : confitemini domino quoniam bonus , and the canticle , benedicite , transferring all to the praise of lucifer and the diuels : and the hagges and sorcerers doe houle and vary their hellish cries high and low counterfaiting a kinde of villanous musicke . they also daunce at the sound of viols & other instruments , which are brought thither by those that were skild to play vpon them . o finally , they committed vncleannesse one with another : vpon sundaies they pollute themselues by their filthy copulation with diuels , that are succubi and incubi : vpon thursdayes they contaminate themselues with sodomy : vpon saturdaies they doe prostitute themselues to abominable bestiality : vpon other daies they vse the ordinary course which nature prompteth vnto them . when this is finished , about three of the clocke after midnight euery one is caried to his owne home , and those that are seruants doe carry the prince and the princesse in state , some supporting the body , others the feet , and the rest the head . vpon wednesdaies and frydaies , their sabbathes of blasphemies and reuenge are held , where they doe nothing but blaspheme god and the saints , and by all the contriuances of their braine they study to take vengeance of their enemies . magdalene also said , that all magicians , sorcerers , &c. are ordinarily marked in three places , vpon the braine , vpon the heart , and vpon the reines , and sometimes in other parts ; but commonly the markes of the prince and princesse are more inward that they may not be found . she further said , that that accursed magician lewes instigated thereunto by the outragiousnesse which raigned in him , & which might parallel that of lucifer , p did first inuent the saying of masse at the sabbaths , and did really consecrate and present the sacrifice to lucifer , and in the distribution of the consecrated bread euery one trampled it vnder his feet , and then they cast it vnto dogs , which the hagges and witches brought with them from their granges . she said that vpon a certaine day the magician commanded a great mastiffe to be brought to eate the consecrated bread which he made vp into a lumpe to be deuoured by him : but the dog being brought before the blessed sacrament , he as it were kneeled with his hinder feet , & closed his two fore feet together , bowing downe his head as if hee had worshipped the same ; in so much as they could not beate him from thence , neither with blowes of staues , nor stones : whereupon many of them fell a weeping , so that it was ordained , that from that time forward they should bring no more dogs to these assemblies . she also related , that the said magician did sprinkle the consecrated wine vpon all the company , iust like the priest when he deales about the hallowed water , at which time euery one cryeth , sanguis eius super nos & filios nostros . she further said , that one of the hansomest fellowes in all that troope crying vpon a time as high as possibly he could , sanguis eius , &c. a rocke , vnder which hee stood , brake in peeces at the top , so that a stone thereof fell vpon his head , and did shrewdly cut him : but hee continuing his cry , it thundred so terribly in the ayre , and the ratling of the thunder was so fearefully intermingled with flakes of fire , that they were all amazed at it . but he still persisting in his blasphemous cry , sanguis eius , &c. was hurried away in the ayre , euer keeping the same cry , so that at the last he was carried out of the sight of all the spectators , and neuer afterward appeared : whereupon many of them were conuerted . the acts of the . of ianuary . as magdalene was confessing her selfe in the morning in her chamber , belzebub cryed out diuers times , and endeauoured to interrupt the confession , and would by no meanes permit that they should giue absolution vnto her ; saying aloud , that he had rather bee in hell then suffer it , and that this absolution did burne him more then the fire of hell did , which hee also sundry times repeated when the said magdalene went to confession . he also said , some daies before , that he had rather be shut vp in hell then enter into the church of s. baume , especially into the place of penitence , where the sorcerers had no power to spread and cast abroad their charmes and enchantments : whereunto verrine added , that none were to enter thither but such as were in the state of grace , and those were to goe in bare-footed . it happened towards the euening at the time wherin magdalene was accustomed to come to s. baume to be exorcised , they found her stiffe as a statue of marble in all her limmes , and very dull and drowsie , so that they were forced to carry her betweene foure to the church , where shee remained a good space at the foote of the high altar , and could not bee brought to her selfe , till they carried her to the place of the blessed penitence , applying and laying the holy pix vpon her face , whereupon she came to her selfe and went forth to be exorcised . this euening at the second exorcisme , belzebub was sullen and would not speake a word : whereupon verrine said ; he doth this to make you leaue your exorcising ; for hee feareth lest being enforced to speake , the magicians who are oftentimes carried hither by diuels , should reuolt from him and bee conuerted , as diuers of them haue already done . the acts of the . of ianuary . at the euening exorcismes belzebub was questioned whether hee were in the body of magdalene or no : who answered that he was . being asked why he together with his companions left not that body , and being many times adiured to make his answere vnto the same , he would say nothing thereunto . yet after that the priests had powred forth their prayers before god , and had laid many grieuous paines vpon him , hee made answere in a great rage : haue not i told thee that the obstinacy of lewes the magician was the cause hereof , and that wee would neuer depart from hence , vntill he bee conuerted , or dead , or else punished by iustice ? being asked what the reason was that this magician was so hardened in his sinne , and had such a cauterized conscience , shut against all good admonitions , and what aduantage hee did conceiue would redound from hence vnto him ; hee would make no answere a long time , till at last by encreasing the degrees of his punishments vnto the number of daies that s. magdalene had remained in the place of her pennance , hee answered , it proceedeth from the hatred hee beareth vnto god , and because hee would still liue in his licentiousnesse , without the checke and controule of his conscience . being asked if any sorcerers or witches had beene hurt the day before after dinner , when the charmes that were vsually throwne against magdalene were dispersed , hee made answere , that there were two hurt and they were called rousse and marine . being demanded in what place they had their abode , hee answered , in the city where the prince of the turkes remaineth : for the prince of the magicians commandeth all those of france , spaine and england ( where their number is greater ) as also those of turkey , his power reacheth vnto them also . this being said , belzebub and leuiathan did very sensibly depart from her as they vsed to doe . the acts of the . of ianuary being saturday . after dinner belzebub committed many outrages in the chamber , dauncing and singing , and within a while hee ranne suddenly , and hauing opened the doore , hee made magdalene to runne very nimbly towards the great gate of s. baume , but she was presently followed and taken . afterward belzebub being exorcised with the stole , to make answere why hee had so done , at length replyed , that the magician lewes and his lieftenant stayed for her at the fountaine , to the end they might transport her together with themselues , if shee would yeeld consent therunto , pretending they would giue her a charme to that purpose : and this happened three or foure seuerall times . at night after the exorcismes , belzebub fell to his old trickes , by reason whereof they were inforced to bring her into the holy house of penance , where being once setled , she fell so soundly a sleepe , that she seemed for a while to be dead , but in the end the holy host being applyed vnto her , shee awoke and was againe exorcised . the acts of the . day of ianuary being sunday . at the morning exorcisme belzebub being often adiured and not willing to answere , yet at length ( and surely wee haue often tried it , that long patience with perseuerance in prayer ouercomes the wicked spirits , and that as well at confession , as at the time of exorcismes and the communion ) after wee had imposed as many degrees of punishments on him as there were masses said that day in the catholicke church , ( it was then about eleuen before noone ) hee answered by my pride i despise as much as i can your exorcismes , and in what i can doe obey the magician , who commands me in the name of lucifer my master . being put to the question why they delayed to goe forth before the magician were either conuerted or dead : hee answered , if wee goe forth , who is it that would induce him to conuersion , or make his designes manifest ? verrine added , we are indeed confined hither by inchantment , but god hath turned it to the aduancement of his glory , and the conuersion of magicians . belzebub being againe adiured to leaue magdalene , and to goe and torment the magician corporally , fell a laughing , and answered , sure a likely matter that i should goe and torment him , q sithence we neuer torment or possesse magicians , for they are ours already ; and for the body we care not much , so wee possesse the soule : but being possessed of the body and not of the soule , ( as it falleth out in this case ) wee desire rather to remaine in hell , where wee feele onely our ordinary punishment , then heere where we suffer daily addition to our vsuall torments . notwithstanding hauing hope to gaine a soule to hell , wee care not what torture wee vndergoe . whiles the exorcist was reading his exorcisme intituled luciferiana not marking the rubrique which directed him to the pronouncing of certaine words in the eare of the possessed with a lowe voice , and passing beyond it in the same tenor of sound , belzebub cryed out , thou shouldest haue spoken that in her eare , and it being looked into , it was indeed found to bee so . being demanded to what end the day before after dinner , so many charmes were in magdalens mouth , he set himselfe to laugh saying , it is to very good purpose . afterward beeing often adiured and hauing grieuous punishments imposed on him for the speaking of the truth , to what end hee threw so many powders and liquors vpon her , he answered , what meane you by powders and liquors . i vnderstand it not , vnfold it to mee . i meane ( quoth the exorcist ) charmes and inchantments , then hee replyed , it was to prouoke her to the loue of one who was not far from thence , for she loues the magician no more but rather hates him . and it is to bee obserued , that a certaine person came thither within a while after , who confessed that hee had been extremely affected in that kind , and did penance for it . the acts of the . of ianuary being munday . after this magdalene complained that since midnight she had been vexed with visions , as namely , that the magicians liuetenant had brought her letters frō the magician himselfe , written in characters of gold to incense her to loue the magician , as shee had done in former times , which she refused to read . after that a young maid of paris her familiar friend and ancient acquaintance at the synagogue , brought her from the same magician a faire picture of our lady , which shee had brought from paris for magdalene to behold , and to pray vnto , for the loue of the magician : but shee vtterly refused once to looke on it as knowing , that this were to yeeld cōsent to the suggestion of the diuel , vpon this occasion belzebub was adiured to tell the place where the meeting had been held the night before . he answered , that it was kept at the holy pillar in the cleft of the rock of s. baume , where were assembled all the magicians of prouince , of dophine & languedoc , to consult what course they should take for the regaining of magdalene , and at last it was concluded that a charme should be made her of hote spices , as peper , cinnamon , ginger & the like , to inflame her to lust : and it was indeed found to be true , as both magdalen her selfe confessed & those who watched with her obserued , where we may note that verrine affirmed , that the matter or stuff of charmes worketh nothing , but that there are three diuels bound , as it were , or fettered to euery charme , which according as occasion presents , worke , for the effecting of his intention who made it : and further , we may obserue that inchantments or charmes are giuen for two respects , either for the vexation of the body , as are palsies , choliques , turning of the guts , deafnesse , and the like , and these god permits sometimes to be inflicted vpon the iust ( as he did vpon iob ) seruing for merits and satisfaction for their sinnes , and in that case we must arme our selues with patience , as he that lay sick of the palsie at the poole of bethesda , and pray to god either for deliuerance or patience : and these mischiefes which meerely concerne the body , are common to all , euen to young infants in their cradles when they are newly baptised . other charmes are spred to mooue mens passions , as ambition , hatred , reuenge , carnall lust , and to set men head-long after these affections ; and when a christian perceaueth that those passions are beyond measure , irregular and altogether extraordinary he ought to feare , lest they be wrought by charmes and inchantments , and in such cases hee ought to haue recourse to the vse of his free will , and the inuocation of gods grace , by meanes of which ( as s. paul speakes ) he is enabled to doe what he doth . and this second kinde also may seaze vpon good men , for their triall and the increase of their merit , as it befell s. paul , to whom was sent the angell of satan to buffet him with the sting of the flesh , notwithstanding , the assaults of the diuell vpon iust men , haue alwaies prooued vneffectuall , r and the diuels themselues haue confessed , that their charmes haue no power vpon presidents , or iudges , or bishops , or generals of orders , which we haue tryed by experience , for almost all the nunns of s. vrsulaes order in the cittie of aix were bewitched by the cunning of the magician , who desired ●o dissolue that societie , excepting their abbesse named cassandra , and the abbesse of the conuent of marsrelles named catherine of france . moreouer themselues haue coufessed and verrine by name , that since in languedoc they haue often assayed to bewitch father michaelis , and that to death within two dayes , which notwithstanding they were not able to performe , by reason he was a superiour , and the magician himselfe confessed being in prison , and conferring with the capuchins , the one a gardian in the citty of aix called father celsus , and the other his compagnion ( who did him that charitable fauour as to lie with him in prison and exhort him to conuersion ) that being at s. baume . he often set his diuels a worke to breake father michaelis and father romillons neck , but they could not effect it , because they were superiours . they haue also made it knowne in their exorcismes that the true s remedy to auoide inchantments is , the frequenting of the sacraments , and that the priests which offer worthelie euerie day , can hardly bee inchanted . the euening following , whiles they were at seruice in the quier , the clarke of s. baume named iohn palouse of the age of . yeares came into the quier , like a man affrighted t affirming that newes was brought that the witches were heard crying belowe in s. baumes wood : where-upon the priour sebastian michaelis went downe and hearing the noise , caused the vicar of s. baume peter fornez to be sent for , and frier anthonie boilletot companion to the said michaelis , and some others who plainly heard diuers voices of men and women and children , who seemed to be in number about an hundred , and cryed loud as if they had beene singing the black sance , and this hubub lasted a long time , which confirmeth the truth of that opinion that holdeth that witches keepe their assemblies in woods and forrests , the acts of the . of ianuary being tewsday . belzebub being demanded and adiured in the exorcisme to tell why the day before hee had cast powder in the eies , and hands , and mouth of magdalen : he answered , that they u were three magicians , the one cast powder in her eies , that shee might no more know those who came vnto her , the second in her mouth , that she might not bee able to speake , the third vpon her hands , thereby to incite her to vnchast touchinges , and another powder was cast vpon her to make her loathsome to those who attended her , which indeed came to passe ; and another made of the haire and the vrine of a certaine person , with whom they tempted her . being demanded touching the magicians who came thither the night before , to what purpose their comming was : hee answered with great skorne , no , no ; as who would say , hee would not answere . and continuing in his obstinary , verrine asked him , vnhappy creature why answerest thou not ? it is a matter of importance which is demanded of thee , belzebub replyed , tell it thy selfe . verrine answered i know it as well as thou vnhappy creature . take the goune and the cap and exorcise mee , and i will tell it , which was as much as if he had said , he had no commission to doe it . then belzebub held his peace , and being diuers times adiured , at length he spake in the eare of the priest as vnwilling to be heard . the synagogue adored the picture of magdalene as of a princesse , which was set in the same place where her selfe was wont to sit in the synagogue , and al reuerence was performed to her supposed presence , as if she had been really present all which was done to mooue her to returne vnto them , considering the honour which they did her picture . farther it was confessed that euery night they held a meeting about s. baumes church to that purpose , and euery night shee was inchanted to hinder her from confessing and the exercise of those vertues which were inioyned her , and to draw her to the hatred of them , and to cause in her a wearisomnesse of praying vnto god and speaking of him , together with a delight to be talking of the diuel . being demanded what company there was in that assembly , he answered , they came together from many quarters , as paris , lions , marseilles , turkie . being demanded how it came to passe that he trembled not , nor made any adoe during the exorcisme ( as hee had wont to doe formarly euer since hee was first exorcised ) he began to make it very dainty , and after many shiftes and much resistance , and many punishments imposed vpon him , being inforced hee at length made answere , my pride it was to dissemble the torments i suffered , and in so saying , he feched a deepe sigh turning his neck and scratching his head . afterward going out of the church , and being followed by company , would you know ( faith hee ) where the synagogue was held ? behold the place & vpon that bench sat the prince , hauing by his side the image of that miserable woman which all the sorcerers adored . being demanded whether or no they conceiued it not to be a great madnesse to adore a mortall and corruptible creature , carying nothing but durt and excrement within her , who must shortly also die when it pleased god , hee there-upon turned aside his face and answered nothing . the acts of the . of ianuary , being wednesday . after many out-cryes made as well by verrine as belzebub during the holy masse celebrated by father anthony billetot , they cryed and said , wee will get vs from hence , wee had rather be in hell then in this body . then did verrine fall a blowing , giuing vs to vnderstand that hee was in an hoate place , and cryed out vpon the pronouncing of the word ( hell ) in the exorcisme and said , hold thy tongue , speake not that word , cursed are they that now are or hereafter shall be in hel . thou tellest vs that in hell death is euerlasting , hold thy tongue , wee knowe that well enough , wee i say , who are accursed as are all those who seek after it . belzebub being demanded what charmes had beene cast vpon magdalene the day before , answered , that x one was cast into her right eare to make her hate the word of god and not to harken vnto it ; another into her left eare , to make her impatient of correction and exhortation : the third into her mouth , to make her out of loue with the holy eucharist , the mercy and the goodnesse of god. being demanded if any other were giuen her to other ends , after many denials he was adiured in the behalfe of magdalene , and by the merits of her patience and penance , whereupon he answered , that the charme also tended to hinder her from the discouering of their ingling and from the receauing of grace by the sacrament , and to make her vnable to resist them . verrine being put to the question in these words , cur miser vt soleb as non contremiscis ? he answered , i am a poore ignorant idiot which vnderstand not latine . then said belzebub , sir , you vnderstand it not , because you will not , knowe you not what contremiscis meaneth : it is , why tremble you not ? i haue interpreted it , now speake . well quoth hee , i see he playes the counterfait , scobillon who is the least of the diuels in hell vnderstands that latine . verrine replied , answere thou who art more learned then i , i giue thee leaue to speake . belzebub answered with some indignation , y true sir , it is fit indeed that i should obey you . the acts of the . of ianuary being thursday at the very entrance of the exorcisme the wicked spirits which possessed the body of magdalene hauing cunningly dissembled their feare two dayes before , began now to tremble strangely , manifesting that outwardly which inwardly they suffered , and belzebub beeing adiured to speake , which of the saints were the greatest aduersaries to the synagogue of the magicians , refused to answere a long time , but after sundry punishments inflicted on him for his often refusals , at length hee answered , that they were specially two , namely z cyprian and gregorie nazianzen . cyprian , by reason that he had beene a magician labouring to seduce iustin : and gregorie who persecuted the magicians in his country , and wrote an history of cyprian the magician : but ( said hee ) of those kinde of people there are many more now adayes , then were in those tymes . a afterwards verrine being demanded and adiured to tell , wherefore he had been so bitter against s. chrysostome ( it fel out then to be his holiday ) he answered , that there were other aduersaries of the magicians , as b aegidius of your order , ( who was himselfe a magician ) and theophilus , but aboue all peter the apostle , who incountred simon the first magician in the church , yet for mine owne particular , my speciall aduersaries are dominicus , sebastianus , and chrysostome ( but aboue all dominicus ) by reason of their great patience . c being adiured to tell wherefore he said , that he had tempted eue , and what garment she wore : he answered , a garment of innocencie , all made of one peece by a master-worke-man , and innocency ( quoth hee ) hath no need of couering . being demanded wherefore the day before belzebub was mute ; he answered in latine , erat ligatus . being demanded wherefore belzebub suffered himselfe to be bound by a magician , sithence he was princeps daemoniorum : hee answered , the one bestowes a dinner vpon the other , and the other againe a supper vpon him , as much to say , that by the power of lucifer the magician bound belzebub , but otherwise belzebub mastered him . being demanded how it came to passe that himselfe was neuer bound by the magician , hee answered , because he cannot bind me being heere on gods behalfe . towards the euening magdalene fell a singing and dancing , and playing many tricks in the chamber , so that they threatned to carry her to the holy house of penance , which being done , belzebub made her sleepe so soundly , as if she had been dead for the space of three or foure houres . at last after many prayers , psalmes , letanies and exorcismes , fetching a deepe sigh she began to awake , affirming that the magician had againe inchanted her , and would haue strangled her , and indeed shee was like to die at that instant , feeling herselfe extremely perplexed , yet recommending her selfe to god , the diuels power ceased , and how beit the night before whiles they held their assembly , the d magician had presented himselfe vnto her vpon his knee , with an haltar about his neck , praying her to returne vnto him , not to discouer him and the other magicians , and in her presence had adored her statue all gilded ouer , drawing bloud out of the hands of the witches with rasors , and saying vnto her , behold what honour wee would doe your person , considering wee doe so much to your picture , yet would shee by no meanes yeeld her consent , but remained victorious . o that wee were so carefull , and would take so much paines for the conuerting and the sauing of soules as these magicians doe to peruert and destroy them , for they watched euery night during the moneth of ianuary , to recouer to thēselues this poore soule ! magdalene added that the magician seeing her continue in her constancy , cryed out , saying to the whole company , is there any heere present that would die for her , and presently there presented himselfe a young man , declaring that himselfe was ready for that purpose , whom the magician twice stabbed with a poniard : yet would shee by no meanes yeeld her consent . now whether this history were acted truely and indeed , or onely in imagination , yet was it surely for her a very great temptation . the acts of the . of ianuary being friday . at the morning exorcisme verrine began to cry out against those who voluntarily offend god , giuing themselues to the diuell of their owne accord . o belzebub ( quoth he ) thou alwaies gainest some one or other , and registrest him in thy bookes . and as the exorcist made mention of the paines of hell , verrine cryed out vpon there damnable state , who rather chuse the paines of hell then the ioyes of heauen : o belzebub , thou art eased of much paine which the magician lewes beareth for thee . for we must vnderstand that belzebub being commanded by the magician to torment magdalen in all sorts that might be , to the end to constrain her to resume her former course of magicke , or at least wise to make her mad & sottish : his answere was , that the exorcist would then impose so much punishment on him as he should not be able to endure it : the magician replyed , that hee would vndergoe the third part of the torments which were imposed on him , and oftentimes hath belzebub spoken to father michaelis when he imposed punishments on him , impose them on the magician who is the cause of that which i doe , and oftentimes they haue confessed in their exorcismes that the magician suffered inwardly so great tortures , that he would willingly haue taken his bed vpon it , had it not been for feare of discouering himselfe , and yet notwithstanding was hee euery day more obstinate then other . during the masse father michaelis came from the cloister to the church , the doore of the cloister being shut , at which belzebub cried out , behold father michaelis is come , and instantly the said father opened the doore and entred into the church to the astonishment of all the beholders . the same morning belzebub discouered another peece of businesse as strange as the former . the day before being the . of ianuary , there came thither two men of marseilles , and one of them desired to heare newes of his wife , who rysing very early in the morning , e tooke leaue of him vpon innocents day , and returned not since , who receaued answere of father michaelis , that it became him not in that holy place to demand such curiosities of diuels , but hee should rather recommend both himselfe and his wife vnto god , who would not faile to help him . as soone as they were once entred the church , belzebub began to cry out , turning himselfe towards the husband , and saying , you haue wel sought your wife , she walkes through the cloudes in the aire , and was heere two or three dayes since in company of some others , and there-with-all comming neere him , hee touched him , saying againe , you haue well sought your wife ? haue you not ? there were present at this action father francis billet , and father peter fournez vicar of s. baume , and a good company besides . this being done , the said men came to father michaelis to certifie him of that which passed to whom he answered , i did indeed make a doubt thereof before , for about . or . dayes since , the father of the lost woman being come to the same place to seeke her , the possessed said that shee had seene her with some other witches vpon the hill ouer against s. baume , and moreouer that she had f strangled two yeares since a daughter of her owne named margarite , of the age of two yeares a fair childe , and that she did this at the instance of the magician , who told her that hee longed to eate of her childes flesh ; whereupon shee was taken out of her graue by the rest of the witches and carried to the assembly , o bloudy tyrannie of the diuell and his vnder officers , more cruell then that of pharaoh ! and o the miserable estate of them who put their necks vnder his yoke . the woman that was possessed said farther , that this woman was lifted vp in the aire thereby , to be the better inabled with her companions to cast inchantments against her , which because shee would not doe , fearing to receaue hurt as the rest did , the diuell broke her neck and cast her into a vally betweene two hils . and indeed since that time shee hath not beene found . the two men which sought after this woman were honest citizens of marseilles , whose names the parliament of aix noted in their processe against the magician . the acts of the . of ianuary being saturday . at the morning exorcisme belzebub was very insolent , not suffering magdalene a long time to kneele before the altar , and when the exorcist would haue inforced her , shee knocked him on the shinnes with her feet ; and when he would hold her hands , shee scratched him till the bloud came , which was a cleare argument that the diuell had gained more footing in her the night past . afterward magdalene turned her selfe toward the church doore looking earnestly vpon the hill ouer against it , and being demanded why shee did so ; shee answered , that it was the place where the magician lewes offered sacrifice to lucifer , which hee performed on thursday , saturday , and sunday . about two of the clock in the afternoone , father michaelis , and father francis billet , and father anthony boilletot discoursing with magdalene being then in her sound and perfect iudgement , about the princes of the . companies of angels , whether or no she had not heard verrine say , that hee was a prince of the thrones , ( which they demanded thereby to vnderstand what any of the diuels which haunted magdalene , and were verines opposits would answere thereunto ) vpon the suddaine , magdalene ratled in the throate , and astaroth mounted into her tongue , neighing as it had bin a feirce horse , and saying , heere am i astaroth , the prince of thrones , and not verrine who is but a base companion . being demanded why verrine spake not latine , sithence he was a spirit , hee answered it is for reasons which i could now declare : but one day you shall see verrine to bee verrine . astaroth being retired and magdalene returned to her selfe , shee demanded in writing the names of those saints which were opposits to the wicked spirits that possessed her , that she might call vpon them for helpe , for when we called vpon them , shee perceiued that the deuils stirred and vexed themselues : belzebub said she possesseth the braine , asmodeus the reines , carreau the heart , and in like sort others whom she named , and as we discoursed vpon the reason and cause of there opposition , whether it proceeded from the holding of there place in paradise , or for the contrarietie of their vertues to the others vices , which they exercised most , father michaelis arguing , that it could not bee the former cause , in as much as saint bartholomew was the saint contrary to astaroth , who was but of the order of thrones , and saint francis to belzebub , who was of the order of seraphins ; whereupon astaroth instantlie mounted vp into her tongue againe , and said : bartholomew is mine opposite , because he defaced the idoll of astaroth , and since that time he hath alwaies opposed himselfe against me . and being about to retire , now saith he , i will make magdalene feele my furie , and there with she began to rage and foame , being whollie plunged as it were and swallowed vp in the torments which she suffered , but it lasted not long , astaroth being threatned with an hundred thousand degrees of punishments , if he withdrew not himselfe , for that is it which they most feare , daemones credunt & contremiscunt . and it is g surely worth the obseruing , that the like punishments may also bee imposed on magicians , who haue spred abroad their inchantments , which wee well vnderstood , because the diuels desired that the punishment which was imposed on them , might bee turned ouer vpon the magician as being the principall author of that tragedie , which it behooues preists cheifely to remember , it being of good vse in dispossessing , my meaning is that h after the inuocation of gods assistance , the true remedie to stop the inchantment is to impose greiuous and fresh punishments vpon the author of the mischeife . oderunt peccare mali formidine poenae . experience teacheth vs out of the confessions of the wicked spirits themselues , that neuer yet any exorcist imposed any degree of punishment on them , but the dew execution thereof followed vpon the same by gods iust iudgement , who hath said to his church dedi vobis potestatem , calcandi supra serpentes & supra daemonia . the same day after euen-song , belzebub being demanded how it came to passe that the magician being at saint baume , for the space of . dayes ( whether he was called by i father michaelis ) became so pale , that thereupon father anthony boilletot exhorted him to repentance : hee answered , that it was by reason hee had touched him to the quicke in his conscience , hauing at that time many inspirations . being demanded why the magician so often opened the window of the refectorie where he abode , and that in the midst of winter he answered , because that sometimes their assemblie is held aboue on the top of the house , and then hee had commerce with the witches , calling vpon the diuels for fauour and saying : diabolos venite in adintorium meum ; being reprooued for his in congruitie of speech , he answered that he reported the words of the magician , in the same sort as he pronounced them , for he can not speake latine , said he . being demanded wherefore he went so often to the garden next the refectorie , hee answered , that all the while he stayed at saint baume : the assemblie of witches was alwayes held the neerest they could to the place where hee was , to the end they might the more easily haue conference with him . being demanded whence it came to passe , that eating with vs in the refectorie , hee left vpon his trencher all the meate that was giuen him , he answered smiling , is he a man fit to seede vpon your fish ? he eates of the flesh of pies , which wee bring him from the assemblie inuisible . being demanded why hee walked so often with his head hanging downe : hee answered , that he then walked with the witches . being demanded wherefore hee being inioyned to lie all night in the holy house , could not abide there but a litle while : hee answered , that it was because the assembly could not be held there , which he must of necessity be present at . at night at the second exorcisme belzebub being demanded and adiured to tell how it came to passe , that so great a number of princes were in the body of magdalene : hee answered , shee is a princesse and deserues well to be honoured of princes . being demanded whether the punishments imposed on the magician were not of force to bring him to some grieuous disease or to death : he answered , yes for that he suffered from the head to the foote , as if he had been in a continuall fire . k notwithstanding out of his great obstinacy , hee had demanded whether hee could not liue till the comming of antichrist to assist him , and to whet his rage and malice against iesus christ. to which i answered ( said hee ) that he could not , it being onely in gods power to effect that ; neuerthelesse hee should comfort himselfe in this , that he did as great iniuries to iesus christ , as antichrist himselfe should bee able to doe and greater too ; but antichrist cannot be begotten by thee as thou desirest ( said he ) for hee shall be borne of a iewish woman , and conceiued far enough from hence . being demanded whether the paines hee indured softned his heart : he answered that they rather hardned him the more , and that he would be well content to indure all the paines of the damned vpon condition , hee might regaine magdalene . there is extant an example hereof in the hardnes of pharaos heart , among the plagues which god sent vpon him . l being demanded whether his paines should bee grieuous after his death : he answered , if he be damned , his punishment shall be more heauie then that of lucifer , for with more malice and lesse respect hath he been iniurious * to iesus christ. the acts of the . of ianuary being septuagesima sunday . in the morning magdalene being willing to present her selfe for confession ( as shee was wont ) to father michaelis , belzebub would not suffer her to kneele , but ran diuers times towards the church doore ; yet at length the forenamed father imposing on him very grieuous punishments , if he suffered her not to confesse . hee replyed , impose all these punishments on the magician , who commanded me to doe it , and command him also to forbeare me , if i shall suffer her to confesse . which when the said father had performed in the vertue of gods name , and the bloud of iesus christ , magdalene returned to her selfe , and being in her sound and perfect sense made her confession . after this at the masse of father francis billet he comted great outrages , plucking the priest by his cope , and taking hold of him , hee also cryed aloud and hindred his deuotion . being exorcised after the masse , and adiured to yeeld the reason of his vnusuall out-rage , hee answered vpon sunday the magician endeuoureth to doe the greatest iniury he can to iesus christ. hee came to me this morning and said , in despite of god i will vse my greatest rage in the church this day , doe thou the same at the masse of thine exorcist . he hath confessed to day ( said he ) at m acoules , and cast forth gentle soft cries as he was taking the confessions ; and being demanded by the women whose confessions he tooke , why he did so : he answered that hee found himselfe some-what ill , but in very deed his greatest torments were the punishments imposed on him by the priest. being adiured diuers times in the name of god , to shew the meanes how the magician might be inforced to render back magdalens obligations , he would answere nothing , remaining as it were dumbe : at last after many grieuous punishments imposed , he answered , that they should neuer be rendred , vnlesse that he were either conuerted or punished by iustice , or dead of a naturall death , and yet ( said he ) after death they cannot be restored neither , being buried deepe in the earth . being demanded why hee had not rendred them when hee was commanded by father michaelis , being priour of the place , and inquisitour of the faith , hee answered , that lewes was not subiect to him , but to his bishop . being adiured and commanded to goe to marseille , and to bring the writings thither : hee answered , that it could not bee done without the consent of the magician , who had them in keeping . and further added , that in vaine men seeke after those kinde of writings , for before they can come to the houses where they are , the diuels conuay them some-where else : n in vaine also ( quoth he ) doe they search after those who are either slaine or wounded , for they cast the dead carkases either into the sea , or into some riuer neere adioyning : and for such as are hurt , if the wound bee not deadly , they know how to couer and heale it with an oyntment , notwithstanding they remaine sick ; and when the wound is deadly , they conuay away the witches some-where else , and in this fashion many women are made away , if heed were taken of it . o at night at the entrance of the exorcismes , belzebub began to torment magdalene in fearfull manner , causing her to tremble euery ioint , and making her head to tumble , some-while backwards , and againe suddenly forward , euen to her belly , beating the earth with both her hands , in so much as they were inforced to put a cushion vpon the ground for her to beat vpon , notwithstanding shee still vexed her selfe , and this continued for the space of aboue halfe an houre . being adiured to tell why he tormented her so terribly , hee answered , that it was because shee had submitted her selfe to her superiour . afterwards belzebub himselfe was sorely tormented , in so much that he cried out aloud for very paine : and being demanded why he did so , he answered , that the angell michael and cleare-sight the gard angell of the exorcist , and fortitude the gardian of magdalene tormented him , and added force to the flames in which hee fried , because some daies since hee had hindered magdalene from her confessions , and had made her insufferable to her superiour , and all that resorted vnto her , whereof although he had receiued expresse prohibition from god , yet did he rather desire to obey the magician then the almighty . being demanded wherefore the night before the wicked spirits would haue choaked father francis billet : he answered , because he prayed , and strongly assisted magdalene against vs. not long after magdalene craued pardon of louyse , for those malicious wrongs whereby shee had offended her , and so reconciled her selfe vnto her , whereat the diuels began to cry out , we haue spunne a p webb to catch this flie , tempting her to hate louyse , but shee hath now broken the webb , and we haue lost our labour . the same afternoone belzebub and his companions expressed a great rage , whiles magdalen demanded pardon of father romillon for her stubbornnesse and obstinacy against him . the acts of the . of ianuary being monday . at the morning exorcisme , belzebub did maruel lously torment magdalene , making her to q bow her head downe wards , rubbing the earth within , but not striking it against the ground . hee continued ●he said motions by the space of an houre , during the exorcismes , and the like shee did with her hands . then the woman that was possessed began to complaine , and belzebub told her , it was to accomplish her punishments . afterwards taking her by the throte , hee would haue strangled her , but hauing an hundred thousand degrees of punishments imposed on him , if hee forsoke not his hold , he let goe his gripe , and mounted into her tongue . being adiured to tell why he tormented her so vehemently , after many refusals , he answered , it is to gaine that from her by torments , which cannot be compassed by other meanes : and besides , the chiefe of the magicians commands me to doe so , who is heere present in the church , but not to bee seene of you : hee now presents to magdalene so filthie a thing , that shee is forced to turne her eies aside , yea euen at this instant hee commandeth vs to torment her yet more grieuously . and turning himselfe to the magician , hee said , what wilt thou that i doe ? her body is so weakned already , as she can indure no more . a while after hee got him vp againe into her throte , but hauing inuocated the name of iesus christ , and the assistance of the holy virgin , and imposed as many degrees of punishment on belzebub and the magician , as there are angels in heauen . belzebub forsoke his holde , but said , loe heere the magician who mocketh at michaelis and the exorcist for that they see him not . after this belzebub began to blowe and to shew by manifest tokens that himselfe was sorely tormented ; being adiured to tell why . it is fortitude ( quoth he ) magdalens good angell , who torments both mee and my companions , because wee tempted her to indeuotion and blasphemie . being demanded whether those sorcerers and witches which magdalene named in the afternoone the day before , were such indeed : hee answered yes , and swore vpon the booke of exorcismes , reseruing to himselfe no sinister or secret intention , to their vtter confusion and damnation . being a adiured to tell and to name the good angel , of frier peter fournez vicar of s. baume : he answered , hee is called the vision of god , and is the thousandth of the order of vertues . being demanded if they knew one another , both the good and the bad , hee set himselfe to laugh , and said , i beleeue it well , wee were all created together . being adiured to name the good angell of father michaelis , he answered : hee hath three , his good angell from his natiuitie is the hundreth of the powers , and is called iesia ; as he is inquisitor he hath an arch-angell , which is the . of the same order : as superiour and prelate of the rest , hee hath for his guardian the hundreth of the order of throes . the angell of father frier anthonie boilletot is the . of th' arch-angels , and is called simplicity . the angell of father romillon , is the . of the arch●angels , called burning-inflammation . the angell of father francis billet is the . of the arch angels named cleere-sight . magdalene being demanded if shee patiently indured all those paines , answered yes , and that shee suffered all in hope of the remission of her sinnes : and told vs that the same day after dinner lewes the magician according to his wont came vnto her , together with diuers others , telling her that hee was exceedingly tormented , notwithstanding he willingly indured all those torments for her sake , howbeit she refused him . at euening during the time of the second exorcisme belzebub tormented her that was possessed in like manner as hee had done in the morning , affirming that the magician was there present , and inioyned him to do as he did ; and as if he had compassion on her , he said , she can indure no more , if this last but one halfe houre , all this tragedie will be ended . being demanded in what state the magician then was : he answered with indignation , goe looke , hee is tormented in all his body , particularly in his head , his reines and his heart , and yet not visibly before men , but secretly in his chamber from . at night vntill the morning , and would keepe his bed were it not for feare of discouering his griefe . then said verrine , the magicians are worse then diuels , for the diuels adore god , and tremble , specially when the possessed receaue the communion , hiding and retiring themselues , or getting vnder the tongue to let their mr. passe ouer ; and if god should create a thousand hell 's , the magician were worthie of more punishment then they all could inflict vpon him . being demanded by what meanes hee might be conuinced to be the man : by this meanes ( quoth he ) if he be apprehended and imprisoned by the bishop of marseille , you shall finde that hee is marked on the head with the marke s of the diuel , as priests and religious persons carry shauen crowns for the marke of iesus christ. then said he , there is one come hither vnder the pretence of deuotion , but indeed to see magdalene , with whom he is sottishly fallen in loue since her possession , yet at length it may be out of t despite , he will be drawen to accuse the magician . the acts of the first of february , being tewsday . belzebub at the morning exorcisme , tormented magdalene in the same fashion as he had done the day before , saying , this is enough to make an end of thee ; and being adiured , he said , that he was commanded to doe so , and that the magician was there present , and so tormented her still more vehemently , by reason whereof they brought him into the holy house where belzebub vttered these speeches : thou saiest , that i must go fetch the writings , i go , and there with all he issued out of her body very sensiblie . in the meane season magdalene renounced the diuell and all writings made vnto him after her wonted manner , belzebub was obserued vpon his returne to bring the writings to the magician , requyring him to ratifie them a new for the farther hardning of her to be of the diuels side , and to resist the inspirations of god. at the euening exorcismes belzebub continued to torment magdalene , and a litle after he said , what wilt thou ? i can torment her no more , for shee wanteth strength ; if shee had as much strength as the maide of aix , i would worke more powerfully vpon her , and as we vnderstood it , he talked to the magician : but in the u meane time hee ceased not to torture her , casting her somewhiles downe to the ground vpon her belly , and sometimes againe vpon her back , and that with great violence ; and after that hee tooke her three or foure times by the winde-pipe to choake her , but by the strength of the prayers of those which were present , and specially of those words , et verbum caro factum est , he forsooke his hold . after this belzebub by the hand of the maide opened the yron doore of the holy house saying , get in quickly : we vnderstood thereby that he let in the magician to ratifie ( as he had said ) the writings brought from marseille , and then issued forth , as if hee had crept through the hole of the yron gate , crying and saying , within there it is too hote , and they which abide there , burne ; for the heate is too great to abide it any long time . the acts of the . of february being wednesday and the purification of our lady . at the morning exorcisme belzebub continued his wonted outrages , laughing , dancing and singing loue-songs thereby to prophane the holiday according to his wont , yet did hee not torment magdalene in that high degree as hee had done the dayes before , saying that lewes was then hindred from being present by reason that he heard diuers confessions at marseille , being taken vp with businesse there all the morning . at the euen-song as they were singing magnificat , and being come to that verset y deposuit potentes de sede , he beganne to cry aloud , and to grunt and shewed himselfe much moued as he had done to the former part of the euen-song the day before , yet all this day was magdalene quiet . being demanded and adiured to tell whether or no we had inclosed the magician , when we shut the doore of the holy house the last night , and opened it not afterwards , he answered , goe looke . being demanded whether he would sweare that he was not there : he answered , i wil neither sweare that he is there , nor that hee is not there . being adiured with punishments imposed , he answered , he indeed entred , but he came presently forth againe . after this magdalen fully renounced the diuels , and all the powers of hel , imploring the mercy of iesus christ , and calling vpon the saints in manner as wee haue formerly declared . the acts of the . of february being thursday . at the morning exorcisme belzebub sharply tormented magdalene , as hee had done the dayes before . being demanded whether the magician lewes were shut into the holy house : he answered , he is so far from that , that behold him there , pointing with his finger to the middle of the church , he is there ( quoth hee ) with his liuetenant , they entred indeed but fearing to be taken , they made no stay , but pronounced whiles they abode there these speeches : i renounce god , and ratifie the writinges made vnto lucifer , and all that i haue promised and sworne vnto him . being commanded to sweare vpon the third prayer of the canon , which the priest saies after the communion , without any more adoe he laid his hand on the booke , and swore with the conditions required . adding farther , i sweare that we will not goe forth hence till the magician lewes be either conuerted or dead , for by this meanes god will root out al the synagogue of magicians and witches , such is his will , and so hee hath reuealed it vnto vs. being demanded if hee would sweare by the words of the consecration of the bloud , hee presently put his hands vpon those words , saying , i belzebub sweare in the name of the father , the sonne and the holy ghost , that it is gods pleasure , we should not depart from the possession of this body , vntill lodouicus prince of the magicians be either conuerted or dead , as well for the rooting out of his synagogue , as for the confusion of lucifer , and this i sweare according to your meaning and the intention of the church triumphant and militant , without any sinister reseruation whatsoeuer . being demanded whether the magician knew the will of god in that behalfe , or vnderstood what had then been sworne : he answered laughing , yes , for hee is euen now here present , but skornes all that hath been said , affirming that hee will liue a magician in despite of god. the exorcist being about to impose punishments on him , why ( said he ) should you impose punishments on me since i obay you : impose it on the magician who would hinder mee from obeying , and command him not to beat me for obeying , and likewise command his liuetenant the same , who beats mee in his absence , and so it was done accordingly . being demanded how it came to passe that all yesterday magdalene was quiet . it was ( quoth hee ) because the magician could not be present , being z taken vp in the morning ( it being the holiday of his church ) with confessions , and at night with the priests of his church , but as for me god hath preuailed against me , and fortitude the good angell of this maide was the instrument of the victory . the acts of the fourth of february , being friday . at the euening exorcisme ( for at that in the morning , there was no new thing deliuered ) belzebub was adiured to name the good angell of father a friar honore lyon ( who was newly come thither ) & turning towards him he said : his good angell is called agilitie ; and ( quoth hee ) if thou wert so nimble to serue god and to obserue his commandements , thou wouldest be a braue fellow . being demanded wherefore that euening hee committed so many outrages , laughing and playing of tricks : it is ( quoth he ) because this day which is friday , lewes hath offered great iniurie to the consecrated host in despight of christs passion , of which this day is a commemoration : he farther added , that b all the nunnes of saint vrsula should bee deliuered , either from the deuils which possessed them ( there being fiue of them possessed ) or from their inchantments , but that magdalene should not be deliuered till the whole processe of the magician was ended : but yet she should not be so tormented as now she was . being adiured to tell with whom he talked that afternoone : for he answered some body , and yet we perceaued not the voice of any that talked with him , he replied that it was with fortitudo the good angell of magdalene , and after many refusals and punishments imposed on him , he answered farther that he had reuealed vnto him from god , that the almighty had decreed that the magician should be discouered with all his complices if they repented not ; and that all his synagogue should be dissolued , & that by one of these three meanes : c either that belzebub when the magician was at aix , should crie alowde by the mouth of magdalene in the presence of an honorable company , and some iudges of the parliament , giuing them to vnderstand that lewes gaufridy was prince of the magicians ; and he would be so lowde , that they should be very deafe if they heard him not . or if he escaped from them , that then whiles the forenamed lewes was saying masse at acoules in marseille , when hee should turne himselfe to the people , and should say orate fratres , belzebub by his mouth would crie alowd ; lewes gaufridy priest of acoules in marseille is the cheife of the magicians . or lastly , belzebub going foorth of magdalene , would take vpon him the shape of a man ( because that function belongs not to women ) and going vp into the pulpit would preach publiquely in the church of acoules , where the said gaufridy abode , that lewes preist of acoules was the prince of magicians , and would withall lay open all his knaueries and inchantments , which hee had practised since the time he first tooke that profession vpon him . being demanded when that would come to passe , hee answered d that it was onely reuealed to him . he farther said and swore , that fortitudo holding a sword in his hand , forbad him on gods behalfe to tempt magdalene any more to vnchast behauiour by making the inchantment to worke in her for that purpose : and in this ( said hee ) i could not resist the will of god intimated vnto mee by e fortitudo , and howbeit the magician hath sollicited me to do so , threatning me in the name of his master lucifer , yet i answered him that i could not and that god hindred me , telling him farther that if he knew that which was reuealed vnto mee it would astonish him , yet did i not tell him that which i knew , though now i haue vttered it being forced by the vertue of exorcismes . he farther said and swore vpon the canon of the masse , laying his hands ( being first commanded thereunto ) vpon the prayer made after the offering ( howbeit the f exorcist shewed him another to trie what he would doe ) that the last night as the magician was saying masse to the assemblie of the witches , magdalene looked on , but was not able to moue her selfe or to crie out that her assistants might take notice of it : and he brought and presented vnto her the consecrated host to receiue it at his hand , which shee refused to do or any way to yeeld consent vnto it , and as the said magician continued instantly to importune her , shee g saw within the host a little infant , marueilous faire , shining and casting forth very pleasant beames and saying vnto her , i will not my daughter that thou receiue mee from the hands of mine enemies , but onely from the hands of my seruants ; with which shee was exceedingly comforted and strengthened . this did belzebub when hee went out of her , report to the magician and to his adherents , who sawe not the miracle , which as soone as they heard they began to weepe , foreseeing their ruine : notwithstanding they came againe to magdalene and prayed her to receiue the host , in as much as shee was conuerted , and that it might be shee had some vision , which was but an illusion , yet she still refused it , and though the diuell opened her mouth by force , yet had not the magician the power to put the host into it . but after that shee had long resisted , at length the foresaid child shut her lippes . h after this the magician desired an haire of her head , which she refused to giue ; knowing that that were to do homage to the deuill if any thing were giuen him : after that againe he demanded halfe an haire , which when shee refused to doe , he then caused her to suffer grieuous punishments , in so much as she rested not all that night , nor fiue dayes after during the exorcismes ; which notwithstanding shee indured with great patience , for the loue of god , and the remission of her sinnes . the assistants who watched with her all the night , witnessed that shee lay still as one in a dreame not able to speake so much as one word , and magdalene her selfe confessed that it was all true which hath bin deliuered of the host. the acts of the . of february being saturday . at the morning exorcisme there being a frier of the order of s francis come thither , and bringing with him some reliques which i a cardinall had giuen him at rome , hee laid them softly and secretly on magdalenes back , at which the diuell began to cry out that they should take that away , for it burned him being adiured to tell what it was : he answered there are two things which i specially feare , the wood of the crosse , and a bone of s. lawrence , the others i feare not much , and it was indeed found to bee true which he had said . the same day after dinner father michaelis with his companion father frier anthony boilletot , parted from s. baume to goe to s. maximin , and from thence to aix to preach there the lent following ; and being arriued at aix , he went presently to salute monsieur du vair chiefe president of the court of parliament , giuing him to vnderstand what had passed at s. baume from the first of ianuary . to the fifth of february , touching the trial whether those two maides ( of whom there was so much talke in all the country ) were indeed possessed or not , and vpon triall hee found that they were in very truth possessed , and to that purpose he had discouered three reall tokens in magdalene : the first that shee was truely possessed , as appeared by sundry vndoubted effects : the second , that being of the age of nineteene yeares , she was found to be d●floured , as her selfe confessed : the third , that shee had the markes of the diuell vpon her bodie , which were depriued of sense and feeling , as himselfe had discouered at s. baume : and that besides this the wicked spirits which possessed both louyse and magdalene , protested that all this hapned by the inchantments of one lewes gaufridy chiefe of the magicians and dwelling at marseille . which as soone as the forenamed president vnderstood , he thought good to send for the two maides to aix , k who arriued there the . of the same moneth of february . the acts of the . day of february , being thursday and the day after ashwednesday . this day after dinner monsieur du vair chief president , came to the arch-bishops palace where magdalene was ; there being also come thether garandeau vicar to the lord arch-bishop of aix , and some others , and began to put magdalene to certaine interrogatories , assuring her shee should finde fauour and escape vnpunished , if she would tell the truth how matters had passed from the beginning to the end . and as she began to relate how the magician first seduced her , the l diuel caught her by the winde-pipe within , thereby not suffering her to speake , and making as if hee meant to choake her , he made her eies to turne in her head , and this lasted a pretty while . at which the said president and the other beholders much merueiled . after certaine exorcismes the diuell left his hold , and magdalene went on with her discourse , which beeing ended she shewed the marke of the diuell in her foote , and the said president thrusting a pinne into it vp to the very head , magdalene felt nothing neither did any bloud issue forth , but at the thrusting in of the pinne they might easily perceaue a noise as it had beene the pearcing of parchment . he saw besides this another euident proofe , which was that belzebub held himselfe in the former part of her head , making there a continuall motion , and heauing vp that part in such sort that a man laying his hand on it might easily perceaue it . and belzebub being commanded by the exorcist ( who was for that time father michaelis ) to leaue her by the space of one miserere , he presently left her , issuing sensiblie out of her mouth , and thereupon instantly the motion of her head ceased , as the said president found by laying his hand on the place . the time prefixed being expired , he returned again , making a great noise in token of his repossession , where-upon hee presently felt the motion againe as before . the same passages played leuiathan who held the hinder part of the head , and if they were commanded to leaue her for the space of three misererees , they exactly obserued their time ; and this was euery day tried by the iniunction of the exorcist , when any personages of note came thither to see her . and besides this , m monsieur fonteine doctour of physick and the kings professour , made the same experiment and found it to bee true the . of february . the like did the other phisitians of the same citty , namely merindol and grassi doctours and professours in physick , together with monsieur bon●temps a skilfull surgeon and anatomist of the same cittie , all iudging it to be a matter aboue the ordinary course of nature . the acts of the . and . of february being the friday and saturday . the said monsieur fonteine beeing come thither to make triall of that which we haue spoken of vpon the possessed , wore a goune that he had and said , if thou be belzebub i am the curat of a village not farre from hence , and am come to exorcise thee . then answered n belzebub ( for the maid had neuer seen him nor knowne him in all her life ) if thou bee a priest take thy stole and shew mee thy shauen crowne ; but thou art of the number of them which cure when they can , and when they can not they giue ouer . at the masse the priest hauing forgotten to put wine in the chalice , belzebub cryed out , wilt thou say masse without masse . where-upon the priest looking into it , put wine in his chalice . the same day belzebub played his olde trickes , and father romillons seruant being about to binde magdalene with the tippet , belzebub strucke him saying , is it for thee to binde me ? where-upon the priest himselfe tooke it and bound him without any resistance . in the meane time , whiles the o commissioners seguiran and rabasse the kings aduocate parted from aix to marseille to fetch the magician : belzebub and the other diuels ceased not to cry and howle , not suffering magdalene to confesse or communicate . the acts of the . of february being sunday . the magician being that day come and clapt vp in prison about ten of the clocke at night , there was heard the skriching of a great owle from the top of the prison tower , and many dogs howled about the prison . the acts of the . . and . of february belzebub being demanded at the exorcisme where the magician was , and what he then did ; he answered ; he is now no longer in the dungeon , yet is hee very sad : and so he was indeed found : for monsieur seguiran one of the commissioners gaue order to set him at large with the rest of the prisoners . and sequiran comming to the arch-bishops palace after dinner , belzebub told-him all that hee had done p at marseille , whereat hee was exceedingly astonished : as first that lewes freely and of his owne accord rendred himselfe vnto him , as it had beene an innocent lambe : and that the ladie liberta and other gentle-women became suiters vnto him in the behalfe of lewes , affirming that he was a very honest man , and alleging other such matter to the like purpose . he farther said , that hauing aduertised lewes of the commissioners comming thither . lewes answered , what should i doe ? shall i goe any where from hence ? where-unto he answered , that it behoued him to take heed to that , for by this meanes he would make himselfe guilty . yea , but said the magician , they will put mee to the rack . belzebub answered , i will take order that thou shalt haue no feeling of that . then the magician replyed , it may be so , but yet many dye there-with . belzebub reioyned , what is that to the purpose , if thou imploy thy life in the seruice of so great q a lord as lucifer , who hath done so much for thee ? heere-upon the magician was silent , and resolued to doe as belzebub perswaded him . after this day the wicked spirits began to put magdalene to the rack , turning and wresting her armes and legs , lifting her vp on high , and laying on her many tortures three or foure times a day . and this spectacle some of the presidents and counsellors , as well of the one court as of the other , stood by , and looked on diuers times , hearing him say withall , thou wilt cause lewes to be put to the rack , it is good reason then that i put thee to the rack , and at the exorcismes hee made her to cry so loud and so long , that they feared least shee had broken a vaine . the acts of the . of february being fryday . belzebub being at the exorcisme adiured to tell whence hee came the day before , being thursday , and the . of february , when as he had left the posses sed woman for a time : hee answered , from visiting our mr. lewes , who is in prison very sad . being adiured to tell what conference he had with him there : hee answered , he delt with mee to hide the markes of his body , and to turne them inward : as also those of magdalene that they might not serue as testimonies against him , which i promised him to doe . being demanded whether it was in his power to doe it : he answered , yes , and that he would doe it to make men beleue that such markes were but imaginary . and further , i haue promised ( quoth hee ) to freé him from prison within these eight daies . we haue found by experience that this was a fallacy , for it is true indeed r that he departed out of prison eight daies after he was committed , but it was to bring him to the palace there to confront him with magdalene , and afterwards to search for his markes . the acts of the . of february being saturday . about foure of the clock in the after-noone the phisitians founteine and grassi , together with b●ntemps the surgeon and anatomist found againe the motion in the s forenamed parts of magdalens head , as if it had been frogs mouing in the inside but belzebub being once departed out of her , they found the beating of the braine to cease , and to be in her as in other men . and hauing felt her pulse in both armes , and found that it beat equally without any alteration , they thereupon concluded , that the foresaid motion was not naturall , but arysing rather from voluntary then naturall spirits . at the same time asmodeus the cheiftaine of luxurie began to moue magdalene to wanton and vnchast actions , as hee had often done at s. baume , thereby to bring her to shame . after this the said phisitians and surgeons caused her sometimes to walke , and then to sit and to make repression of those motions as much as she could , but she being then in her right senses answered , that she could not by any meanes hinder it , nor could they themselues withstand or remedy this same whence they inferred that by the course of nature this could not be . t it is obseruable , that euery day during the holy masse the diuell assaulted her extremely in all the parts of her body , and it was maruelous to the beholders to see , that when shee had once receaued the holy communion , presently those motions ceased , and there followed a great calme as well in her soule as in her body . the same day one of the diuels , who called himselfe carton , cried and howled saying , that hee was beaten and burned . being adiured to yeeld the reason why , he onely answered , it is that accursed fortitude the good angell of magdalene which beats mee often repeating , accursed u fortitude let mee alone , and this lasted by the space of an houre . the acts of the . of february being sunday . father francis billet saying masse , and being come to his memento , belzebub cryed out foure times , why x prayest thou for magdalene ? and when masse was ended , the priest assured vs that hee then prayed for her . afterward the diuell would not suffer her to set her knee on the ground . and as they forced her to doe it , belzebub said , no , it is not yet time : but as soone as the priest had ended the last words of the consecration , presently he made her kneele saying , loe there . after dinner the markes of the woman that was possessed were searched which shee had in her feet , in her reines and right ouer against her heart , and they were all found to be voyd of sense . then said belzebub , i laboured to make them sensible , but god hath hindred me , after this the diuels put magdalene to the rack very sorely by the space of a quarter of a houre , in the presence y of monsieur thoron counsellor in the court of parliament , and deputed for a commissioner in this businesse , and monsieur garandeau vicar generall vnto the most reuerend the arch-bishop of aix , and also one of the deputed commissioners , there being withall present thomassin the aduocate generall in the court of accompts and de calas of the kings counsell in the parliaments of aix . concerning the foresaid z markes it is worth the marking , that monsiour simeonis , an honest man and a wife , well knowen in that citty , who managed all the affaires of the arch-bishop , told father michaelis , that after the markes were found vpon the magician , hee went to see him , beeing of his acquaintance since his youth , who in a familiar manner assured and told him , i shall but mock the world in comming thither , for i haue a spirit at my command who can free mee from all men liuing and couer my markes . and hee demanding how they were then found . the magician answered , gods finger is in it . the acts of the first of march being tewsday , untill sunday . from that day vntill the . of the same moneth , during the holy masse , belzebub began to make his a renouncements in behalfe of the magician , as lewes had giuen him comission to do , thereby to assure his obstinacy and fastnesse to him . but hauing in charge to do it inwardly , god intended to manifest his malice by the ministery of fortitude , and therefore caused them to make them outwardly with as loud a voice as the maide could cry , in so much as it was doubted , least shee had broken a vaine , terrifying all the beholders , and driuing away some who were the more fearefull . he cryed saying , i renounce paradise in the behalfe of lewes gaufridy . i renounce the trinity , the father , the sonne and the holy ghost , in the behalfe of lewes gaufridy . i renounce the eucharist , all holy inspirations , all the members of iesus christ ( naming them all from the head to the feet , and particularly renouncing euery particular member ) all the masses and prayers which were said for him , and any thing that might serue as a meanes for his saluation . after this hee added i renounce the virgin mary , i renounce michael , gabriel , raphael , vriel , fortitude , and all the quiers of angels . peter and all the apostles . lawrence and all the martyrs . gregory and all the doctours . lazarus and all the bishops . dominique and francis with all the confessours and votaries . mary magdalene and all penitents . martha and all virgins , all instructions and sermons , adding to euery one , in the behalfe of lewes . lastly hee concluded , with the b masses of michaelis , romillon , francis billet , and anthony boilletot . and when the chalice was eleuated , hee cryed out sundry tymes , lord , i renounce thee and thy bloud , and let the bloud of the iust one fall vpon me in the behalfe of lewes gaufridy . c there was at that present an heretick walking in the hall which ioynes vpon the chapell of the palace , whom his brother being a catholike , had brought thither to beholde these strange sights , but hee durst not enter the chapell . then belzebub cryed , make that heretick come in , whereat the by-standers were much astonished . then said the brother of the heretick who was there present , he speakes truth , for my brother who is an heretick walkes in the hall . d thus continued he all the dayes following , during which time the magician lewes was brought to the chappel , to the end he might vnderstand the renouncements which belzebub made on his behalfe . and as lewes beheld magdalene thus tormented of the diuel , belzebub turning himselfe towards him , said , come hither my friend , and see if i doe not torment her as much as thou desirest . at this passage was present monsieur thoron counsellour of the court of parliament , and commissioner in this businesse , with diuers others . this hapened on saturday after masse . e the same saturday after dinner , the magician was againe brought to speake with magdalene face to face , who still maintained stoutly and stifly all that shee had before deliuered against him . f this done at euening hee was visited by the three physitians founteine merindol and crassy , and two chirurgeons bontemps and pronet : and hauing stripped him in the presence of thoron and garandeau , the forenamed commissioners , they found him in a shamefull and odious fashion , whereat they were ashamed themselues , and turned their faces aside . afterwards being blindfolded they searched him with needles , and when they touched the sensible parts , hee cryed saying , you hurt mee ; and when hee cryed not , they thurst in the needle vp to the head without any appearance of sense . by which meanes they found vpon his body three markes , where-upon hauing his eies vnmufled , and being re-apparelled , hee thought that they had found no markes on his body , and so returned very merry to the prison : but two dayes after being aduertised of the relation which the forenamed phisitions and surgeons had made , he was much dismaid at it , g and would needs moue a question , whether the diuell had power to marke a christian without his consent . then said father michaelis to monsieur thoron , if this man were in auignion he should be burnt to morrow next , for such markes doe plainely conuince him , and they are neuer found but vpon magicians . for god permitteth not that his children who are members of the mysticall body of iesus christ , should beare the marke of his enemie , but hee markes them inwardly by the holy ghost , and the character of baptisme , and outwardly in the forehead by the chrisme and the signe of the crosse , and by this marke hee distinguisheth the elect from the reprobate in the . of the reuelation . and as it is said in the same booke , he will not suffer his elect to carry the marke of the beast , some being willing to dispute vpon the point , alleaged that god permitted satan to strike iob in all his bodie . to which the said father answered , there is great difference betwixt a blow or a stripe , and a marke ; the blow is giuen for correction , the marke in token of subiection : the slaues of turkie carry their masters marke in their forehead , burnt with an hoat yron , but it is another matter when their masters whip them till the bloud come . s. antony and other holy men haue beene beaten by diuels as iob was : but you shall neuer finde that the diuell stamped markes vpon their bodies , the stripes cease , but the markes remaine , and if that could be , the diuell would marke the pope himselfe and all the iudges , and who is that father of a family who would suffer his sheepe or bull to carry another mans marke ? and so the question was at an end . h the selfe same saterday at the confronting of the one against the other . magdalene said vnto the magician , thou canst not deny foure things : first thou canst not but remember how thou diddest abuse my body , and take away my virginity at my fathers house in marseille . secondly , how thou diddest lead me to the synagogue , and with thine owne hand diddest baptise me in the name of the diuell , and anoynt me with their execrable chrisome , causing me to renounce god , and my portion in paradise , and to make all other renounciations which they vse to doe in synagogues . thou diddest also stampe the diuels markes vpon me , which i still carry in my body . thirdly , thou hast giuen me an i agnus dei , and a peach charmed . fourthly , how thou hast sent the diuels vnto mee , which doe now possesse mee , because i would enter into the order of s. vrsula . to these accusations , lewes the magician made answere , that they were all false , and that hee would take his oath in the name of god , the virgin , and s. iohn baptist that it was most maliciously vntrue . then said magdalene , i vnderstand you well . this is the oath of the synagogue , where , by god the father , you meane lucifer : by the sonne , belzebub : by the holy ghost , leui●ithan : o damned villaine . by the mother of god , thou meanest the mother of antichrist , and thou callest the deuill , who is the forerunner of antichrist saint iohn baptist. whereupon the said magician remained much confounded . and for the more ample demonstration of his villany . it is to be noted that in an exorcisme performed at saint baume within the holy penitence belzebub said , that this magician was more swolne with rancor and malice against christ iesus then themselues were : for they did abhorre and hold in detestation , the more then deuellish inuentions which hee daily deuised : hee also made certaine accursed memorialls to helpe the remembrance of those that were in the synagogue , that they might more abundantly and readily blaspheme , and do villany to christ iesus , especially during the time that he liued vpon the earth . but ( said he ) he hath cousened himselfe , for we haue deceaued him in the schedule which he hath made vnto vs , wherein it is couenanted , that after the tearme of . yeares he was to be ours , and we were to carry him away body and soule : but wee haue so cunningly changed the number of yeares that there are but two yeares remaining . it is . yeares agoe since he was first a magician , and now we haue reduced the schedule to sixteene yeares . it is to be obserued that magdalene did vpon this occasion tell vs that she had vnderstood by him , that at the first he was but a sorcerer , but the synagogue seeing that he had a practicke head , and did performe the deuillish acts that were enioyned him to their content and liking , as also because he was a great inuenter of new d●uice● , thereby to aduance the kingdome of sathan , they made him a magician , and at last they made choice of him for their prince . k in the whole course and current of the magicians obstinacie we haue obserued : that as the true christian hath a true sympathie with the hart of christ iesus , and therefore his heart is humble , charitable , patient , &c. so the magicians haue in their heart a participation of the obstinacy of lucifer , vnto whom they haue dedicated themselues : but this is not by any infusion , for that were impossible , but by adhering and consenting to the ceaslesse batteries and temptations of the deuill , by which they are endarkned and remooued from the beame of grace . the acts of the . of march being sunday . as well at the exorcismes as at all the masses which were said this day in the chapel of the archbishops palace , belzebub did not cease to make diuers renunciations in the name and behalfe of lewes gaufridy , as wee haue formerly noted vpon the first of march : but now he vsed more vehemency and cryed so lowde that magdalene grew hoarse , so that her words could hardly be vnderstood , yet did the deuill still go on with that impeatuous course of speaking . the same day belzebub made recitall of the conference he had with lewes in prison , after that hee was searched whether he had any markes vpon him , or no , saying vnto him , if thy markes be found betake thy selfe presentlie to renounce god , and all other things as before , and bequeath thy selfe wholy to the seruice of lucifer . vnto whom lewes made answere , why if the markes be found . i do not possitiuely affirme this , said belzebub , but i say and demand , if such a thing should happen , wouldest thou endeauour thy selfe to renounce god as formerly thou hast done ? to which the magician replied , i will renounce him for euer , and will for euer serue lucifer . it is worth obseruation , that when as at sundry times he recited vnto vs things of the like nature tending to the dismasking and opening of the magician , and we would aske him , why hee made detection of these things that did so much preiudice his confederate and seruant , he made answere , i am constrained thereunto by your exorcismes : when i am with him i make shew of great friendship , l and seeme ready to do for him whatsoeuer he will command me , but when i am here with you i betray him and make a mocke of him . know you not that there are traytors amongst men , and that there is no sinne which a man may commit that is not more amply residing in deuils , or at the least committed by their instigations and suggestions ? if men be traytors wee deuils are so too● if men bee proud , we goe beyond them also in pride and arrogancy . the acts of the . of march being munday . belzebub still continuing to make the renunciations aforesaid at the time of masse , magdalene grew hoarse more and more , so that she could scarsly speake a word . vpon this there came in by chance a certaine honest priest an almner vnto a b●shop , vnto whom belzebub turned himselfe , and said : behold a m true priest , who goeth in good clothes , and is not like one of these poore snakes ill fauouredly attired and al to be tattered : nay , which is more he hath crownes in his purse . all which was found to be true , the said priest confessing that he had indeede certaine crownes about him . so that it appeareth that the gaudy and soft rayments of priests is pleasing to belzebub , who is wonderously contented to see silkes and veluets worne by priests in their owne clothes which they vsually weare : but hee cannot endure to see them worne in the priestly vestments that belong vnto the altar . the acts of the . and . of march being tewsday and wednesday . vpon these two daies belzebub at the time of masse did make magdalene to skud and runne vp and downe the chapel from one end to the other , although m she were vpon her knees , laughing and making mouthes , which was very wonderfull to behold . at the gospell , belzebub held her in , and beganne to make his accustomed renunciations as afore said , crying and making repetition of them in behalfe of lewes gaufridy . and monsieur perrin a burgesse of marseille chancing to come into the chapel , hee disclosed vnto him n that his wife was beset and inuironed with a dreadfull troope of diuels . vpon wednesday about foure of the clock in the after noone , there came a certaine man of marseille into the chamber where magdalene remayned of purpose to see her . at which very time all the diuels which were in magdalens body were o in an vprore against the magician , and did endeuoure to expresse their rage by crying and making a noyse as magdalene reported , who affirmed that shee strugled with all her forces to hinder them from making this out-cry , so that her face became extreamly red there-with-all , as the reuerend father celsus , gardian of the capuchin fathers at aix , and another frier his companion together , with many others who heard this report , did rightly obserue . p at the morning exorcisme father francis the capuchin being assisted by father lawrence of the same order , did adiure belzebub by the power of god , to disclose what the nature of that strāge sicknes was , wherewith father angel the capuchin was for the space of foure yeares so grieuously tormented . after much renitency and imposition of punishments , hee answered , that he was charmed at marseille , when he sat at supper in the house of monsieur de greau , where lewes gaufridy and magdalene , were also present , where the said lewes caused the charme to bee put in the said fathers glasse by the inuisible assistance of diuels , which was compounded of many powders , and of the bones of young children which they had eaten in their sabbaths . and the said charme did inuade his whole body , so that he is not yet able to helpe himselfe , and hath no diuels in his body , but without . also one named cordon sell sick , & lay bound in his body , to the end that a charme which the magician gaue him , out of ha●●ed that he had been reprooued by him , when he preached at marseille and lodged in his house , about his ouer much familiarity with women , might haue the better operation . it is a note very obseruable , that this day there was a new charme cast vpon magdalene to breed in her a loathing of eating flesh , fish , or eggs , and of drinking wine , to the end that by dis-seasoning and distempering her , shee might die for hunger , or at the least make retraction of her depositions again●● the magician . and q the truth is , that as soone as shee to shew her obedience did offer to taste the least bitt of those things , the diuell presently pulled her from the table , and r racked her in a horrible manner , wresting backward her legs and armes , and making her bones to crack and grate one against the other , and making her fingers crooke sundry ways , which indured sometimes for the space of halfe an houre , sometimes a quarter of an houre , and sometimes an houre . and this terrible handling continued till the end of aprill , at what time the magician fessed the fact . there also came much people of the best note in the citty of aix , at the time when magdalene vsed to dine and sup purposely to see this spectacle . one day after dinner a ladie brought her some drage powder , and some syrope to giue her to drinke , but the diuell would neuer permit her , shutting vp her teeth and saying , all these things are too too nourishing . the acts of the . of march being thursday . vpon this day magdalene reported to vs , that about midnight last past , shee being not able to take her rest , walked vp and downe in her chamber , and vpon the sudden found her selfe circled & ringed in by a troope of diuels , who all perswaded her to returne vnto them . vpon her refusall , they bad her call to remembrance , whether the day before being the wednesday in mid-lent , shee and some others had not bequeathed halfe their hearts vnto the diuell , and the other halfe to the prince of magicians , and whether shee had not done the like by her body ? which shee did remember by this accident , although formerly shee had not thought vpon the same : but hauing many tymes renounced all these diabolicall donations , the diuels presently vanished away . at the morning exorcisme belzebub cryed with a loud voice , the diuell take all magicians , who are the cause of these so vnsupportable torments which i endure : for wee might easily perceaue that hee was grieuously tormented by his puffing , and fuming , and turmoyling himselfe , as if hee had been in a hot boyling caldron . then taking magdalene by the throate , as his manner was , making shew as if he would strangle her , father anthony boilletot s did put two of his consecrated fingers vpon her throte , where-upon belzebub cryed , the diuel take these consecrated fingers that doe put me to this paine . here is to be noted , and experience it selfe doth cleer it vp vnto vs , that when a priest doth put his consecrated fingers in the mouthes of those that are possessed , and betwixt their teeth , the diuels dare not byte them , and are at a stand , as an horse checkt with a bit , crying and saying , put other fingers heere , and thou shall see how wee will vse them . this experience ought to put the ministers of hereticks with all their adherents to vtter shame and confusion . the acts of the . and . of march being fryday and saturday . the magician lewes did vpon fryday intreate monsieur garandeau , and monsieur thoron , two of the comissaries to send vnto him monsieur gombert priest of nostre dame de grace , and of the congregation of the oratory , that he might confesse himselfe vnto him , hauing at that time some glimpse and dawning of that diuine light , although t afterward there could no great signe of contrition be perceaued in him . the same fryday after dinner , a certaine gentleman publickly knowen to bee an heretick through all the city of aix , came vnto magdalen and said vnto her , wench take away all these crosses that thou hast about thee , and thou wilt presently be deliuered , for all is nothing but u imaginatiōs : for my part i could wish that al the diuels which are in thy body might enter and take possessiō of me , this was thoght to be a very rash speech . vpon saturday monsieur garandeau did question magdalene , what those red pimples were which were found vpon the reines and shoulders of lewes . she answered , i know thē wel , for euery wednesday and friday in the moneth of march , the magicians are marked by diuels with a peece of hote yron in contempt of the wounds of christ iesus . in discoursing thus , the diuell who euer since thursday was silent , and had withdrawne himselfe , leapes vp into her tongue and said furiously , thou makest a discouery of me . being asked who it was that spake : she answered , it was balberith , who in scripture is called baalberith . iudg. . the acts of the . . . and . of march being sunday , monday , tewsday and wednesday . dvring these foure dayes there happened no new occurrents , but onely certaine strange gestures , and some renunciations as vpon former dayes . the acts of the . and . day of march being thursday and fryday . the thursday at night , because the sexton of the cathedrall church at aix called s. sauiour , which is ioyning vpon the arch-bishops house , had reported vnto monsieur garandean , that in the chapel which is called the chapel of s. sauiour , and is the most priuate place of all the church , and the most charily kept , there was a reliquary locked with a key , where there were many bones decently and reuerently ranked , and no man knew what it was , but that there was a likelyhood that it might be the relicks of saints , the said garandeau was of opinion to haue her that was possessed to be brought thither , and to exorcise her in that very place , to see the countenance and the portment of the diuell . being come thither , they tooke two skulls , one of a lesser size and another greater , and applyed them one after the other vnto her that was possessed : where-upon she wagged her head from one side to the other , and could not stand quyet , but euer said , take this away . the diuell being many times exorcised to tell what relicks these were . he answered , with some renitency : they are the relicks of b●shops : would to god that i were as holy as they , yet are they at deadly send and enmity with me . he that spake this was belzebub . then he cryed . i can indure this no longer , i must get mee gone , and so he departed as he was accustomed . and when the priests that were there present , had giuen thankes vnto god , saying . te deum and the prayer to the blessed trinity , monsieur garandeau began againe to exorcise , and applied vnto her the said skulls , whereupon shee turned her head heere and there , as shee had formerly done , saying , touch mee not , i doe very s●fficiently feele the vertue that is in them . being asked who it was that spake , the deuill answered , i am oscillon that doe now speake , for belzebub is gone to giue the magician aduise to weepe ( because it was commonly said , that magicians doe neuer weepe ) and magdalene being questioned concerning the same , when the priests had left exorcising , she confessed , that when magicians or sorcerers would weepe , they put the two fingers next the thumbe vpon the two temples of their head , and then they fall a weeping presently , but not from apprehension of greefe as others doe , albeit they see themselues in danger of death , but coldly and forcedly , so that you shall scarsly see their teares to descend lower then their cheekes . father celsus , gardian of the couent of the capuchins at aix , being together with his companion , aduertised hereof , x who did conuerse in prison with the magician , and kept him company all the time of lent vntill his death , remaining with him at night to comfort him & to exhort him to repent , that so he might dis-engage himselfe from those wicked spirits , which should come to visit him for further confirmation of his obstinacy , which they did with great charity and mortification . god so blessing them that they did not loose their paines , but were the instruments of the acknowledgment which he made of his sinnes , and of the confessions and depositions which hee afterward set downe : these two charitable fathers ( i say ) hauing had information heereof , did forbid him to put his fingers vpon the said places , where-upon his weeping left him . but returning to our former purpose , oscillon was adiured to tell whose these two skulls were : where-upon he answered , thou together with thy relicks shalt not know this , onely thus much i will giue you to vnderstand , that they vnto whom these skulls did formerly belong , did master the diuels better then all you ; looke and you shall finde others also . then they applyed againe vnto her the lesser skull of the two , where-upon he said : y this is the head of an archbishop who is my arch. enemie : and so the deuill retired himselfe and would speake no further . magdalene being demanded what she felt in her body when the skulls were applied vnto her , she answered that she felt as it were a great flame of fire in her body , and that she heard the deuils speake within her , that the lesser skull did sometimes appertaine vnto one that was a great enemy of oscillon , and the most mortall foe that belzebub had : so growing very late euery man retyred himselfe to his owne home . the next day which was friday at the morning exorcisme performed in the chapel belonging to the arch-bishop , belzebub was adiured , who without making any great resistance , after the application of the two skulls which they had purposely brought thither , said thus . the greater skul is raymonds bishop of arles : z the lesser is anthonies , bishop of aix . i wonder ( said he ) you did not also bring the head of charles : whereupon , they afterward looking among the said bones did indeede finde another head . the said monsieur garandeau vicar generall of the arch-bishopricke , commanded a priest of the church called master claude meffredy to bring a skul from the church-yard , which being applied as the former belzebub laughed at it , and suddenly issued forth being called ( as it seemed ) by the magician as he was wont . the diuell being againe exorcised , oscillon came sorth and said ; this is the skull of one that is damned , whom we burne and fry in hell : but these heads of anthony and raymond do burne me more greeuously then the fire in hell , and so he wreathed her head from one side to another , shaking it and causing it neither to stand nor to lye still , as long as those two skulls were vpon her , and said : these skulls ought to bee had in as much veneration , and deserue aswell to be inchased in gold , as those that are below in the vestry of saint sauiour ; and he chollerickly added , the sabbath could not bee kept heere in her chamber for feare of ●hese two skulls . for the truth is , these two skulls were brought and laid all night in magdalenes chamber . the acts of the . . . . and . of march , being saturday , sunday , munday , tuesday , and wednesday . dvring these fiue dayes there happened no new passage : onely the sunday after dinner as magdalene was walking in the gallery which was ioyning vpon her chamber , there came vnto her a magician called iohn baptista , who with a pin did pricke the finger which is next to the little finger , and tooke some blood from her and presently vanished . at that time father francis billet , and fryer anthony boilletot did walke in the said gallery , and magdalene stood at the window looking downe into the base court and leaning with her hand vpon the window : as soone as the thrust was giuen she went vnto the said fathers , and shewed them the blood which still dropped from her finger , and they saw three dropps of blood vpon the window . and being astonished herewithall , they acquainted monsieur thoron the commissary and monsieur grassy a physitian , who were in the hall , with this accident . this blood was drawne from her to make a charme therewithall against her , because her loue to the magician grew cold : which charme did worke the next day so vehemently , that it caused her to leape and skipp with great violence , so that foure men could not hold her in : and being gotten vp vpon an high place , if she had not beene by fine force taken from thence , she had been in danger to haue fallen and hurt her selfe . also , the said charme did breed great paines in her inward parts , so that shee oftentimes fell into a swoune : which did thenmore especially happen , when any mention of this charme was made vnto her . after dinner the singing men and musitians of s. sauiour came to solace & refresh the poore possessed woman : & as they were singing a straine of musick , the diuel was sore vexed , and tormented her al the time of the singing , with extraordinary violence . besides , the said charme tooke away from her her appetite to eate , and being commanded by father romillon to eat vpon paine of disobedience , and in despite of the d●uell , she obeyed the same , and was presently racked by the diuels , as she had been before when she would offer to taste any fish or wine , for they wrested her armes and leggs backward , and lifted them vp on high in a very strange manner . the acts of the . and . of march , being thursday , fryday and saturday . on thursday was magdalene in token of her humility and obedience commanded to sweepe the chapel : which when shee accordingly performed , the diuell made her cast the besome on the ground , and then tortured her , as hee had done the day before . for god had permitted him to redouble her torments euery day twice , that shee might mortifie her selfe , and giue satisfaction for her sinnes . the next day in the morning about . of the clock , she was desirous in token of her obedience , to sweepe the church : but the diuell being impatient to see this her humility , did grunt and grumble , crying , the diuel take him that is the cause of this , and so she began to be at quiet , and remained very well comforted . on these three dayes , whensoeuer the blessed sacrament was tendered vnto magdalene , the diuell would draw back her head , and make her so haue the hickcough which continued for a long season , vntill the exorcismes and patience of the priest did master him : and then she remained in good comfort . the saterday which was the vigil or eue of palme-sunday , father michaelis would haue confessed magdalene in the chapel , but the diuell would none , running and skipping from one corner of the church vnto the other . then did the said father exorcise him , and adiured him to tell his name , who answered , a i am carreau , that harden mens hearts , and am commanded to make her heart hard as steele , that shee may not this day confesse her selfe or communicate . then did the said father r●ply , cursed spirit , art thou not ashamed to resist thy god and thy creator ? to which he answered with a smal complaining womanish voice , i remember indeed that god hath created me , and then hee presently after sent me to hell . and deseruedly ( said the father ) because after , so great a blessing , thou wouldest by defection fall from him . b carreau said , wee were at such ease , and were such goodly creatures , that wee would not bee in subiection vnto man. but since ( said the father ) such is the pleasure of god , why then resistest thou ? carreau answered , when a captaine leadeth a band of souldiers , they doe all follow him , and doe not you obey your kings when they command you ? then ( said the father ) true , but it must be according to our high soueraignes intention , and the obedience which we owe vnto him ; lucifer did not create thee . i grant it ( said carreau ) but let a man all daies of his life treasure vp a multitude of impieties for the wrath of god to take vengeance on , yet doth he euer finde mercy and c we committed but one sinne , & were forth with damned . god ( answered the father ) doth obserue that men are full of ignorance and frailty , but your offence was founded vpon meer malice . but ( said carreau ) they returne to their vomit , and doe more transgresse then wee that are diuels . then ( said father michaelis ) come hither , when the soule is diuorced from the body , it is as pure a spirit as are your selues , doth god euer take pitty vpon them then ? to which the diuell answered . he doth not , and so presently held his peace , and magdalene had liberty to confesse her selfe , and receiue the communion . the acts from the . of march being palm-sunday , till good-fryday being the . of aprill , vpon sunday at morning masse , there came a wicked spirit sent from the magician , and entered into the body of magdalene , his name was aurey , and he said that hee was the sixth in the order of seraphins , who laughingly and in ieasting manner told them , that he would not leaue her tongue vntill hee had executed his commission . being adiured to tell why hee laughed so immoderatly : because ( said he ) yesterday about . of the clock , it is iust . yeares agoe since lewes gaue himselfe vnto the diuell , and to day this very houre it is so long agoe since hee made vnto vs his first schedule written with his bloud , drawing the same from the fingar of his left hand where the veynes of his hart do lye . this being done , hee began to make his renunciations in the name of lewes , as hath formerly beene declared , crying aloud so that hee was heard a great way off : and when they applyed vnto her back a crosse of gold , he said , take away this , there is a crosse behind me , and touched one of the nayles of the feete in the said crosse . after dinner there was a man brought to marseille who was much doubted to be possessed . and as soone as he entred into the chamber , the diuels that were in magdalene began to bussell a litle , and at last fell a bellowing , one of them saying , this man hath . diuels within him , and a legion that watch him without : if he bee not looked vnto , he will within these . dayes bee vtterly vndone . hee was possessed vpon the feast of s. michael they that gouerne and are the cheefe within are two , garanier and sandrié . it is to be noted , and we haue had experiment of the same , that the diuels who are in diuers bodies cannot indure to be together ; if they doe , they d grumble one against the other , and seeme to be ready to deuoure one another , like wolues and hogs . hence was it , that wee were forced to separate magdalene and louyse , which proceeded from their pride and malice . vpon holy munday in the morning magdalene was shrewdly tempted to deny confession vnto her owne confessor father francis billet , and this temptation continued from the morning till eleuen of the clock , when the diuell-being ouercome by the patience and perseuerance of the said priest , did giue ouer his assault , and shee acknowledging her fault , confessed her selfe vnto the said father , although shee had before protested that she would more willingly confesse her selfe to any other . where by the way wee may note , that to change our confessors is many times a temptation of the diuell . about this time , he of marseille that was possessed was brought vnto the chapel , where-upon the diuels that were in magdalene began to bellow so hideously that they were forced to constraine him to goe out of the chapell . heerein the diuell behaueth himselfe like vnto a tyrant , who cannot indure to haue a great lord dwell neere him : so high is his heart swollen with malice and arrogancy . after dinner belzebub made magdalene take a knife and set it against her breast , tempting her to kill her selfe with her owne hand . when the knife was taken away , hee caused her to lay hold on her owne throate , and would haue strangled her , if they had not hindered him . about two of the clock in the after-noone belzebub cryed so hideously , that father michaelis and his companion heard it into their lodging , which was on the other side of the arch-bishops house a great way off : which when they heard , they ranne thither , and being adiured by the said father to tell what the reason of this so terrible an out-cry was : he answered , i cannot but bee mad that magdalene doth thus surrender vp and make e resignation of her owne will. vpon this day monsier thoron the commissary did relate vnto vs , that the saturday last past beeing palme-sunday eue , the court , as their manner is , went in visitation of the prisoners , where lewes gaufridy to excuse himselfe said vnto them , that hee did giue himselfe wholy to the diuell , if hee were not innocent , which is agreeable vnto that which aurey said on palme-sunday when he laughed , and was so merry that the magician had giuen himselfe vnto the diuell . then the said monsieur thoron said vnto him speake not after this manner , for hereby you doe but settle and confirme your sin with greater assurednes . vpon holy tewsday in the morning carreau whose imployment is to harden mens hearts , did withhold magdalen from confession , so that the combate continued till twelue a clock against him , and when the exorcist did impose more punish●ents vpon him , he said he was a torturer and a hangman , but in conclusion they remained with the victory against satan . vpon holy wednesday in the morning monsieur de segoyer one of the counsellors of the k●ng seing the strange gestures and torments which magdalene , according to her custome , did suffer during the time of masse , hee being on his knees did p●●uatly and a-part powre out his prayers to god in behalfe of her that , was possessed , which hee did very heartily and with much affection . then belzebub turned himselfe towards him and said , pray for thy selfe and let her alone . whereat this counsellor was much abashed , for hee prayed with great silence . on this day magdalene was asked by the two aboue named charitable capuchin fathers ( who tooke the paines to remaine all night in prison with the f magician , to see if they could conuert him ) what the reason was that the magician did so often fix his eies vpon the ground when they spake vnto him . where-unto she answered , a magician may be knowen by his eies when hee looketh fixedly vpon the earth , and cannot endure to settle his eies vpon those that looke vpon him . they are also knowen ( said she ) when they stoope downe to the ground and take vp a straw , for then they aske aduice of the diuell , and doe homage vnto him by bowing for this straw . which being once obserued by the said capuchin fathers , they found that the magicians custome was to doe so . vpon holy thursday the diuels did torment and vex themselues during the time of exorcismes , tossing the woman that was possessed heere and there to her great disquiet . after the communion was ended , shee presently sound ease . the acts of the first and second of aprill being holy fryday and saterday . vpon g holy fryday in the morning the magician , by diuine grace and the particular influence of that celestiall light , began to confesse his sinne to the two capuchin fathers who had watched with him in prison , after they had all the time of the lent by many perswasions diligently exhorted him there-unto , saying , that hee who had as vpon that day forgiuen those that had crucified him , would take pitty vpon him , that had handled him a thousand-fold more strangely and ignominiously , so that the magician was determinatly bent to make confession of his witch craft vnto iustice , as afterwards he accordingly performed . this crosse is the instrument , and this death of christ iesus is the efficient cause of the remission of all our sinnes , be they neuer so enormous or numberlesse . as magdalene was hearing the passion sermon at a window of the arch-bishops house , otherwise called the chapter-house , father michaelis who was at that time the preacher did inueigh against magiciās , whereupon belzebub began to say aloud , there is no small number of them in the citty of aix , and afterward added , there is a frier in this assembly that is fallen a sleep , and indeed they found that one of those , who was wont to watch with the said magician in prison , did at that time slumber a little being sate amongst the people . vpon holy saturday magdalene , in token of her humility and obedience , tooke the besome to sweepe ●he chamber , whereat the diuell grumbled and cryed very fiercely . and when the confessor would haue confessed her , belzebub did so dull her and make her sleepie , that she remained without motion iust as a pillar of brasse . and after many exorcismes , prayers and impositions of punishments shee came to her selfe , and belzebub departed from her . whilest the exorcisme yet continued he returned againe , and thrust a pinn in magdalenes eare , which caused much paine and anguish vnto her , shee crying and pointing to the said pinne , but they could not pluck it forth with their fingers , and were forced to haue litle pincers to draw it forth by maine strength . belzebub being adiured to tell what his purpose was in bringing the said pinne thither . hee answered , i haue taken the same from vnder the heart of the magician , and it was put there to shut vp his heart and make it obstinate , for it is charmed and inchanted . and i haue put it into the eare of this dragon h tharasque ( for so he called magdalene ) to hinder her from hearing the word of god , and all wholesome instructions . the acts of the third of aprill being sunday and easter-day . vpon easter day , belzebub at the time of masse did in a restlesse manner vex and torment himselfe , casting himselfe on the ground crying and offering to goe out of the chapel , and at the last hee slipped out indeed . that night at supper belzebub did nothing but grumble , and father francis billet said vnto him , why doest thou snarle thus ? canst thou not let the poore woman suppe in quyet ? then hee answered , i haue a secret to tell thee whether i will , or no. in the morning when i did so turmoyle my selfe at masse , the reason was , because that i fortitude did lay his command vpon mee , offering to force mee to take off my markes from magdalene , which i was constrained to doe presently after the communion . question her , whether shee did not suffer great anguish and paine in euery part about her , vpon which these markes were branded , when i tooke them off from her : which the woman confessed , but did not then know any reason of the same : the places also where these markes remained were searched , which then had sense and feeling , and were able then to yeeld bloode , whereas before they were deaded vp and made insensible , and not a drop of bloud would fall from them , but would rattle and make a noise like parchment , when it is pierced with a knife . magdalene further said , since my conuersion i was much agreeued with my selfe to haue the diuels marks still stamped vpon mee , but i dared not to pray vnto god for the abolishment of them , although hee then knew , and hath since granted my desire . belzebub being againe adiured did deliuer that fortitude had reuealed vnto him , that this was obtayned by the prayers of the blessed virgin , s. iohn baptist , s. michael , s. peter and s. paul , and they that did execute this commandement were fortitude and cleare-sight . he further said , that god had extended this singular fauour towards her , to take away the opinion of some , who conceaued that magdalene was not yet thorowly conuerted , and to giue assurance vnto her that she was no longer in the diuels clawes , that so she might with courage and resolution persist in that , which was so well begunne . the acts of easter-monday being the . of aprill . at the morning exorcismes the chapel was locked vp by reason of the prease of people that flocked thither . and frier anthony boilletot the companion of father michaelis comming towards the chapel , belzebub cryed , open the doore , k for behold tony would come in ( for so he called the said father after the rude manner of the pesants in the countrey of prouince ) and iust as he said , so it was . and there being put vnto his back de ligno crucis , belzebub cryed out and said , i doe wonderfully feare and tremble at this , and being adiured to tell why , hee said , it was part of the wood that touched the back of christ iesus . the acts of easter-tewsday being the . of aprill . monsieur garandeau vicar generall died this day in the morning , and belzebub whilest masse was saying , spake aloud these words , garandean is dead : i was at his death to try whether i could gaine him , and laboured to stagger his faith , but i could doe no good vpon him : he is now in the hands of the almighty . a good honest woman who was there present , hauing heard what hee had spoken , said , i make no doubt but he is now in paradise : where-unto the diuell said , soft l and faire , soft and faire . it is to be remembred that all this while magdalene was racked and exceedinglie tormented . the acts of wednesday being the . of aprill . as the father who was gardian of the capuchins was searching after a marke in one of magdalenes feete , belzebub gaue him a box on the eare , where-upon being exorcised and adiured , he was constrained with great submission and sorrow to aske him forgiuenesse . at the euening exorcisme belzebub said , that on easter day at . of the clock in the morning , hee went to hell to craue counsell of lucifer , what hee should doe with lewes , who already began to shake and prooue irresolute : he told him that he was to perswade lewes to recant , that so hee might haue his life saued , otherwise he was but a dead man , and bid him sit vpon his tongue and speake for him , because ( said he ) he is a very dotterell ( which is a foolish kinde of bird ) stopping and stammering at euery word . but in other things belzebub was to make him as meeke as a lambe , that men might haue a good opinion of him . the acts of thursday being the . of aprill . father romillon was of opinion , that it was fit to cut close magdalens haire , because shee tooke such delight in the yellow and golden colour of the same . whereat belzebub was exceeding angry , and tormented her without intermission all the time of the exorcismes , making her to plunge with her head downe to the ground , and by a continuall forced motion to bow it arch-wise , sometimes forward and some-times backward , and constrained her to beate her face with her first saying , i will teach thee to cut thy haire , for if i loose this hold , where shall i next betake my selfe ? the next ensueing time about midnight , the diuels did forceably cause her to tumble and leape , that so they might get her out of the chamber , where they that watched with her , did lye : but it was perceaued by father francis billet , who caused her to returne . yet when he was departed to take his rest , the diuels would haue caryed her through the chimney , and shee was found with her head against the wall of the chimney , as though shee had beene by violence lifted vp thither . but fortitudo her good angell did wi●hstand these their attempts . the acts of the . and . of aprill , being fryday and saturday . ever since good fryday the diuels did torture magdalene beyond ordinary , because that day about no one , the synagogue that was held at marseille had decreed , that she should dy through the vnsufferablenes of her torments . and that this was true , belzebub tooke his oath with all the circumstances and ceremonies belonging there-unto , and without reseruation of any malicious meaning what-so-euer , as experience it selfe hath since declared . for at the beginning of dinner they tortured her halfe an houre , and so againe at the end of dinner ; and in the middle they did euer disquiet her with continuall plunges of her head towards the ground . and at supper they tortured her after the same manner for the space of an houre , wreathing her armes and leggs backward , and making a generall dislocation of all the parts of her body : they did also make her bones to crack and clatter one against the other , and did displace her bowels and turned them topsie turuy ( as she her selfe afterwards reported ) so that the sound of these vnnaturall motions was easily heard . when these tortures were ended , then did they cast her into a dead sleepe or lethargie , so that shee seemed stark dead : and when she came to her selfe , and for obedience sake offered to eate her supper , they caused these strange motions of her head towards the ground to bee put in practise as before . the same was likewise done after the two exorcismes euery day , making her to cast her head towards the ground forward and backward , with which violent agitations , her face became as read as a coale of fire . in this fashion continued these torments till our departure from aix , which was the fiue and twentieth of aprill . on saturday the ninth of aprill , they caused her iawes to wag by extraordinary and vnnaturall motions , as monsieur fonteine , a learned and skilfull physitian , who was there present did obserue . the same day belzebub at the exorcismes tooke his oath that he and his companions were to bee constrained to yssue forth as soone as euer the schedules were deliuered . the same day the lo. arch-bishop of aix his almner did bring a certaine instrument of glasse made triangle wise , and none of the assembly did vnderstand for what purpose that instrument serued . where-upon belzebub being asked what it was , he readily made answere , it is an optick glasse to make a man see that which is not : which saying of his was found agreeable vnto truth , for it caused men to see woods , castels and arches in the aire of all manner of colours and other things of the like nature . the acts of the . of aprill being sunday . belzebub did take on and yell very hideously at these exorcismes , and being adiured to tell the reason thereof , he said , fortitudo and cleare-sight doe beat me by the power of the praiers of your lady mary , because , hauing had warning from god not to touch magdalene the night past , i plucked three haires from her head , which shee had diuers times refused to giue me . my purpose heerein was to lead her on to desperation , and to perswade her , that god had abandoned her since he suffered me to haue power ouer her . they did also beat mee , because i would not suffer her last night to take her refection , that i might weary the patience of the fathers which gouerned her , and so at last get the vpper hand of them . being charged to returne those three haires , he answered , i can not doe it , for i haue giuen them vnto magicians to make a charme thereof , which for some malicious purpose is already cast against the exorcists . the acts of the . . . . . and . of aprill , till the . and . day being sunday and monday . the said torments did still continue on , at dinners and suppers daily increasing more and more , which made the poore woman to cry so loud , that her voyce was heard a great way off , and did affright those that heard the same . belzebub also vexed her inwardly by strong batteries and temptations of dispaire ( as sh●e her selfe reported vnto vs ) suggesting vnto her that she had neuer made a perfect confession , or that her confessions were spyced and intermingled with much hypocrisie and dissemblance , egging her on to cast her selfe out at the window as shee stood there , or to stabb her selfe with a knife when she was alone . the night before he would haue had her burne her selfe , and when shee would not consent vnto it , hee cast her against the fire , where shee was found lying in a sound with her head close against the fire . euer at the exorcismes the gestures and torments did continue , but as soone as she had receaued the blessed sacrament these motions and gestures did forthwith cease to the admiration of all men . vpon fryday he tortured her in the chapel it selfe , but when the blessed sacrament was presented vnto her , and vpon the ●eceauing of the same , the wicked spirits did presently leaue her . at which tyme monsieur d' opede one of the kings counsellors , and three gentle-men heretickes , together with many catholicks were there present . vpon saturday , sunday , monday , tewesday , and wednesday shee was tortured m foure seuerall tymes with strong and extreame to●ments , as well in the chapel as in her chamber . the acts of the . of april being monday . there was a certaine young man of the age of two and twenty yeares , being a natiue of the citty of geneua called dauid meyrot , the sonne of peter and susan manteliere , who presented himselfe before father michaelis as inquisitor of the faith , that he might be receaued into the bosome of the church . as hee came into the chapel , the diuell said vnto him , beware how thou be conuerted , stick close to thy religion , and leaue mee not , for thou art of our side : this language did occasion in him a more setled confirmation to returne vnto the church , then before , because shee had neuer seene him , neither did she know the cause of his comming . being vpon his knees before father michaelis , he was asked whether he did abiure and renounce with all his heart , and as long as hee should liue the heresies of luther , caluin , and all other hereticks , the diuel cryed , o , not for so long a time . and as the said father continued on to aske him whether hee beleeued the catholick , apostolick , and romane church , the diuel cried , doe not say the romane church : and being full of fretting and fuming at what was done , hee violently would pluck her by the haire , whilest the man was making his recantation . when he had made profession of his faith , monsieur merindol a physitian and the kings professor , for the ioy hee tooke of the gaining in this new conuert , prayed vnto god to send him his grace to liue and dye in this faith . whereupon the diuell rose vp in a great furie and cried , merindol , if i come at thee i will mischiefe thee ; and so running towards him , he was held in by those that were present , which might be some tenne in number . then said the diuell , if belzebub were heere hee would crie and bee more outragiouslie furious then i am , being asked where belzebub was , hee answered ; he is gone foorth in a great chase at the time of the exorcisme , because she that is possessed was commanded to pricke his name with a pinne , and in contempt to tread it vnder her foote : which disgrace belzebub could in no wise endure . belias also is issued foorth , fearing lest hee might be so serued also , because his name was knowne . the acts of the . of aprill being tuesday . at these exorcismes the diuell brought vp a new fashion of torments , making magdalene to leape when she was vpon her knees , and as she was kneeling he caused her to giue great iumpes , so that she broke the stoole which was vnder her knees , although they had laid two cloakes vpon the same . his meaning was to haue broken her legges , as he afterwards declared : for lucifer did euer feede them with new experiments . the acts of the . of aprill being wednesday . belzebub being asked and adiured to tell whether magdalene were truly conuerted , or no , ( for some made a doubt thereof ) hee answered that she was , and that verrine and he did iumpe and agree in this : you may easily beleeue it ( said he ) since by the commandement of god i haue taken away those markes that were vpon her , which is a great miracle , and an infallible argument of her conuersion . being adiured to tell whether the magician were conuerted , or no , he answered : not very soundly . being adiured to tell whether he would surrender vp the scheduls , or no , he said : yesterday by reason of an act of humilitie and obedience that magdalene had performed , fortitudo did aduertise me from god , that if the magician were conuerted hee should surrender them himselfe : if not , then belzebub should bee constrained to present them openly in the face of the court both ecclesiasticall and ciuill , and then all charmes and poss●ssions should haue an end . then they applied a relique vnto the backe of magdalene , whereupon hee cried ; take her away from me , for she is an enemie vnto the synagogue . being adiured to explaine the meaning here of , hee answered . the synagogue hath three great enemies , magdalene , for her repentance , catherine of sienna , for her charitie towards her neighbours , and catherine of boulongne , for her puritie and great humilitie . and the reliques doe belong vnto this last . the acts of the . of aprill being thursday . vpon this day magdalene was seuen sundrie times tormented very cruelly both in the chapell and in her chamber : and at supper time she had some rest . but presently after supper leuiathan came and said : belzebub and i cannot be here , for we are busied at the prison . then he said , mistresse , since you haue not been made much of all supper time , we will now bestow the ●●ck vpon you : and incontinently foure diuels , whō she visibly saw , did giue her the racke for the ●pace of three quarters of an houre , after such a cruell manner , that three men , who kept her from falling , were all in a bath with sweating and labouring about her , so that they could endure the toyle thereof no longer . that which most disquieted her ( as she afterward told vs ) was the n vehement temptations wherewith they did inwardly assault her , which alwaies happened when she was not corporally tormented : so that she was vncessantly assaulted either within or without . the acts of the . of aprill being friday . after dinner there was an assembly held to proceed legally against belzebub , and to commaund him and his companions to auoid , or else to giue in the reasons o● their refusals . but as this decree was ready to be pronounced , belzebub came foorth of the body and fled away , ( as he had oftentimes formerly done at these assemblies ) for he would not answere but hid himselfe , and seldome caused those accustomed motions in her braine , but rather for the most part absented himselfe from thence altogether : and when she made signes that hee was there , hee would presently thereupon depart from her . in this assemblie was monsieur ioseph pelicot , prouost of the cathedrall church of s. sauiour at aix , vicar generall in the archbishoprick of aix , and in this businesse vicar surrogate to the bishop of marseille , because the prisoner was a priest belonging vnto that sea. there was also father michaelis as inquisitor of the faith , father laurence prouincial of the capuchins , father celsus gardian of the couent of the capuchins at aix with his companion ; father iohn la tour , corrector of minime friers at aix , who had been imploied to heare the prisoners confession , and to labour as much as possibly he could his conuersion ; father iohn francis a minime frier , who did exorcise in this assemblie ; father romillon , superiour of the priests of the doctrine ; father francis billet priest of the said doctrine , the ordinarie confessor and exorcist of this woman that was possessed ; master maifredy , almner to the archbishop of aix ; master lewes frank , sexton of s. sauiour ; father francis domptius , doctor in diuinitie of the order of preaching friers , with father anthony boilletot of the same order . louyse being brought before them , verrine in the exorcisme was asked where belzebub was ; he answered , that he stood close to lewes gaufridy his right eare , who was there present . father iohn francis being exorcising , commanded verrine to declare by externall and visible gestures the manner of the seraphins adoration of god , who answered ; how is it possible for me to shew it , for they haue no bodies ? being againe commanded vnto it , hee forcibly stretched foorth both his armes , and moued with them as birds vse to wag their wings when they flie , making expression by sundrie gestures of some great and inward affection , as one that did mightily long for something : in which action he bore himselfe strait and stedie . being commanded to reueale the adoration vsed by cherubins , he stretched out his armes as before , but not with so great vehemencie . being commanded to shew the adoration vsed by thrones , hee cast himselfe with incredible swiftnes flat vpon the ground , and stretched out his armes as wide as possibly he could . the acts of the . of aprill being saturday . vpon this day the masses which were celebrated thorow the whole citie of aix , for the conuersion of the magician , were ended : for monsieur pelicot , prouost and vicar generall aforesaid , had commanded thorow all the parish churches , priories and other like places of religion in the citie of aix , that vpon the thursday all the priests should sing the holy ghost , vpon the friday halfe the priests should sing the conuersion of s. paul , and the other halfe the conuersion of s. magdalene : vpon the saturday all should sing the hymne of our ladie : by the power and efficacie of all which , and through gods assistance , lewes gaufridy the magician was found in better case touching his conuersion . the monday following being the . of aprill , father michaelis departed from aix with the rest of his companions , hauing receiued directions from the most reuerend the generall of his order , to be present at the publike synod held at paris the feast of pentecost then next ensuing . whither being come , hee receiued aduertisement , that the said prisoner was burned at aix the last day of aprill by vertue of the arrest , which was pronounced against him . the tenour whereof heere ensueth . the arrest of the covrt of parliament of prouence , giuing sentence of death against master lewes gaufridy . it hath pleased the court to examine and search into the criminall processe and other proceedings , made by the authoritie of the said court , at the instance and procurement of the kings attorney generall complainant , in the case & crime of rape , seducement , blasphemie , magick , witchcraft , and the like abominations , against master lewe● gaufridy , originally descended from beau vezer lez colmats , priest , and beneficed in the church of acoules in the citie of marseille , defendant and prisoner in the prison that belongeth vnto the palace . the verball processe of the proofes and arguments is , that magdalene of demandoulz , otherwise of pallud , one of the sisters of the companie of s vrsula , was possessed , and held to be really possessed by wicked spirits , that were knowne and obserued to haue remained within her at s. baume , from the first of ianuary last past till the fifth of february , by frier sebastian michaelis doctor of diuinitie , vicar generall of the reformed congregation of preaching friers , and prior of the couent royal at s maximin : which attestation was formallie , and dulie confirmed by diuers other fathers , bearing date the . of the said moneth . the decree of the court containing the granting out of a commission to master anthony seguiran counsellor in the said court , to take informations which might concerne the fact of the said accusation , and to attach the said gaufridy and commit him to the prison of the palace : vpon the . of the said moneth . the informations and inq●isitions taken by the said commissarie , and the verball processe of the apprehension and commitment of the said gaufridy . another decree of the said court , which containeth a commission granted foorth vnto master anthonie thoron a counsellor likewise in the said court , to heare the said magdalene of pallud , and to take particular information of the proofes and principall allegations giuen in by the atturney generall ; and himselfe , together with monsieur garandeau vicar vnto the archbishop of aix , to indite the said gaufridy : vpon the . of the said moneth . the hearing , deposition , and confessions of the said magdalene touching the said rape , seducement , and subornation of her to practise those impieties which belong to magicke : as also touching the contract and promises made vnto the wicked spirits , besides many other abominations , mentioned in the verball inditement of the of the said moneth . another libell of informations taken by the said commissarie the . of the said moneth . the attestation of master anthonie merindol doctor of physicke and the kings professor in the vniuersitie of the citie of aix , touching the strange and extraordinarie gestures and passages that happened vnto the person of the said magdalene of pallud , during the time that he had her in cure , and before the manifestation of her possession : vpon the . of the said moneth . the report made by the appointment of the said commissaries , and giuen into the court b● maste● iames fonteine , lewes grassy , and the said merindol doctors and pro●esso●s of p●ysicke , and peter bontemps surgeon and profest anatomist in the said vniuersitie , touching the qualitie and nature of those extraordinary motions , which at set times and pauses did affect the head and braine of the said magdalene of pallud , and what might be the cause of them : as also touching the nature , causes , and reasons of those markes in her bodie , which made the place deuoid of the sense of feeling where they were , and which were also shewed by her : as also touching her virginitie and her being defloured : vpon the . and . of the said moueth , and the . of march last past . the interrogatories and answers of the said gaufridy vpon the . of february , and the . of march last . another decree of the said court , that the said master anthony thoron , who was formerly deputed to be commissarie , should take the full view and information of the said inditement : vpon the . of march. the verball processe of the confronting and personall contestation betweene the said magdalene of pallud , and gaufridy aboue named : vpon the . of the said moneth . the report of the markes found vpon the body of the said gaufridy : following the instructions and directions of the said magdalene , vpon the of the said moneth of march. the publication of the said report , with the confronting of him , with the said physitians and surgeons , deputed and commanded thereunto by the said commissioners . there re-examination and confronting of other witnesses , vpon the . of march. another libell of informations taken in the citie of marseille : vpon the fifth , sixth , and seuenth of aprill last past . the hearing of mistris victoire de courbier , said and pretended to haue been bewitched by the said gaufridy , by reason of the crasinesse and indisposition of her vnderstanding , as also because of her disordinate and scandalous affection to the said gaufridy : vpon the sixth of aprill . the second interrogatories made vnto the said gaufridy touching the truth of the said information , which contained his confession , that hee had bewitched the said victoire by breathing vpon her : the twelfth and sixteenth of the said moneth of aprill . the verball processe of the voluntarie confessions made by the said gaufridy , touching other facts and crimes laid vnto his charge , the . and . of the said moneth . the retractations of the said gaufridy , the fifteenth day of aprill aforesaid , in the afternoone . the letters of the bishop of marseille to master ioseph pellicot , prouost of the metropolitane church of the citie of aix , and also vicar vnto the arch-bishop of aix , that in his name , authoritie and place , he should proceed iudicially against the said gaufridy , belonging vnto his diocesse , in such ample and full manner as the bishop himselfe might doe if hee were there present in his owne person : vpon the . of the said moneth . the deputation of a proctor made by the said gaufridy before the said prouost , who by vertue of the foresaid letter was his ordinary , that so prosecution might bee made for the restitution of those schedules , which are aboue mentioned , in the informations there contained . the order of the said counsellor and commissarie , and of the said master pellicot , as well by vertue of his place of being vicar to the said bishop of marseille , as also by reason of his being vicar vnto the arch-bishop of aix : that the said magdalene of pallud should be re-examined concerning her allegations and depositions , and should bee againe confronted with the said gaufridy . diuers other new confessions made and respectiuely repeated by him the . and . of aprill , conformable vnto the former . another report of the foresaid doctors of physicke and surgeons touching the abolishment and taking away of the markes of the said magdalene of pallud ; with the re-establishment and confirmation of the manner of them , laid open in the former report of the . of march. the verball processe of the interruptions and extraordinarie accidents which happened vnto the said magdalene during the time of her confession : the tortures and torments which she suffered , and the words which proceeded from her : besides the matters contained in the interrogatories and answeres , the proofe and witnesse of the abol●shment of the markes , the re-establishment and confirmation of the same , on easter day , and the feasts following , during the celebration of the blessed masse . the iudgement of these obiects , and the conclusions of the kings atturney generall thereupon : the day of hearing of the said gaufridy in the chamber , and the report of the commissarie deputed for the same . whereupon it was published : that the court hath and doth declare the said lewes gaufridy attainted , guiltie , and conuicted of the cases and crimes aforesaid , where with-all he hath been burthened : and to make some amends and reparation for the same , the said court hath and doth condemne him to be deliuered vp into the hands of the executioner for matters capitall , and to bee led thorow , all the vsuall streetes and quarters of the citie of aix , and before the great gate of the metropolitane church of s. sauiour to performe this penance , that is , to goe thither bare-headed , and bare-footed , with a linke burning in his hand , and a rope about his necke , and vpon his knees to aske forgiuenes of god , the king , and iustice. which being performed he is to be brought to the place of preaching in the said towne , and there to be burnt aliue in a pile of wood , ( which shall be prepared for that purpose ) vntill his bodie and bones be consumed and turned to ashes , which are also afterward to be scattered and cast into the winde , and all his goods and euery parcell thereof to be seazed vpon and confiscated to the king. and before he be executed , hee shall be tortured and put vpon the racke both after the ordinarie and extraordinarie manner , to force from his mouth the true detection of his complices . neuerthelesse , before he haue the said execution of death performed vpon him , hee shall be giuen vp into the hands of the bishop of marseille , his diocesan , or in his absence , into the hands of any other prelate of qualitie besitting the same , to be degraded from his orders , according to the accustomed manner in such cases prouided . giuen in the parliament of prouence residing at aix , and published at the barre of iustice , and to the said gaufridy in the palace-prison : who at the same time was put to the racke both after the vsuall , and extraordinarie manner , the commissaries that were deputed vnto the same being there present . and about fiue of the clocke in the afternoone he was put to death , being first degraded by the l. bishop of marseille his diocesan in the church of preaching friers at aix , in the presence of the said commissaries , following the forme and tenour of this present arrest , the last of aprill . . signed maliverny . in the moneth of iuly , father michaelis was aduertised by letters from father romillon , and father francis billet , who had beene both exorcists vnto magdalen , as also from the gardian of the couent of capuchin fathers at aix , and of another of the capuchins ; wherein they declared diuerse admirable occurrences , which by the permission of god did befall louyse and magdalene , since his departure from them . and also , that the very same day vpon which the magician was burnt , sister margaret burle , a very honest woman , and of the company of s. vrsula was deliuered from three diuels , and from the charmes which she had in her body . after certaine dayes , there was another woman , and after her there was also another freed from the like slauery , who had been formerly possessed by the force of charmes and witch-craft . moreouer , that two diuels , to wit , gresil and sonneillon had quite left the body of louyse , so that there remained none behind but verrine , who said , that the end of the history was not yet come . also , that magdalene had beene for many dayes together depriued of her sight and hearing , and could not eate : neuerthelesse , by reason of the good hap which againe befell vnto her on that a blessed feast of whitsuntide , shee hath recouered all againe , and is moreouer deliuered of the diuell asmodeus and two other diuels , and that afterward she was no more troubled with those incubi that were wont to haunt her : that belzebub did still possesse her , and had strangely forced her tongue downe into her throat , tormenting her more and more with his accustomed ra●kings and tortures : that by reason of the letters which were written , shee was now deliuered from all her torments , and that shee held belzebub bound and chained vp in her body by the permission of god , and that when he would intreate her to giue him licence to goe forth of her body but for a quarter of an houre onely , that he might set some stay touching his sabbaths and meetings , she would by no meanes allow him so to doe . it was further aduertised in these letters , that magdalene had a vision of the state of lewes gaufridy , how he was continually tormented in hell , with more extremitie then euer was indas . and that this vision was the cause that shee became an vnfeined penitentiary : for shee would goe along to the wood with the poore women of carpentras ( whether she was fled ) bare-footed , and would gather bundels of sticks , and would sell them in the market place , and would giue the money that did arise from hence vnto the poore , besides that which shee daily sent to bee giuen at the porch of the great church . moreouer , that shee made great reckoning of any act of humility and patience , and wa● afflicted and disfauoured by those that were neerest of her blood , by reason that shee thus debased her selfe . they farther aduertised , that verrine began already to be wray the cōplices and asfoclats in magick by their names and sur-names : and amongst others a woman called honoria that was blind of both her eies , who being apprehended had the markes found vpon her , and was conuicted of witch-craft and so burnt , although she died with great contrition and sense of her sinnes . let vs therefore pray vnto god , that all may redound to his glory , and the good of the church , and to the vtter ruine and desolation of the kingdome of satan . amen . the conclvsion . the end and scope of this history ( which is the discouery of a magician by the diuell , and his execution which followed there-upon ) doth cleerly demonstrate the vndoubtable truth contained in the same , since there was nothing in the world more secret and incogitable then that the said gaufridy was a magician : but contrariwise , hee stood fauoured and well esteemed of , by gentle-men and others of his owne quality , the diuel infusing into him an insinuating and well fashioned deportment of himselfe , with so winning a manner of conuersation , that hee was wel-be-loued and well entertained by all men . but god would not suffer such hypocrites to lurke in his church vndiscouered and vnpunished , as wretched iudas gaue the first proofe thereof ; be it spoken without offence and preiudice to s. peter and the rest of the apostles . god be blessed and praised for euer , for all those miracles which he hath been pleased in his good time to worke amongst vs , for his glory , and the further instruction of his church . amen . the whole is submitted to the iudgement of the church . the approbation . we the vnder-written doctors in the sacred facultie of diuinity at paris , doe certifie that we haue fully and diligently suruayed and read this present treatise , intituled , the admi●able history of the possession and conuersion of a penitent woman , seduced by a magician . the collections whereof were gathered by the reuerend father michaelis doctor , preacher , and inquisitour of the catholicke , apostolicke and romane faith , established by our holy father the pope . in which treatise and collections wee finde nothing which is not orthodox , and conformable vnto the decrees and orders of our holy mother the church . yea , wee haue therein obserued many notable things , that may tend to the great comfort and edification of all faithfull christians , as well temporall as spirituall , and may induce and spurre vs on to repentance , and to the practise of vertue . from our studies in paris this present tewsday the . of iuly in the yeare of grace . g froger . fr. p. dum. a discovrse of spirits , containing whatsoever is necessarie for the more full vnderstanding and resolution of the difficult argument of sorcerers . written and composed by the reuerend father frier sebastian michaëlis , doctor of diuinitie , of the order of preaching friers , and prior of the couent royall of s. maximin in prouence . by wisdom · peace by peace plenty · printer's or publisher's device at london , imprinted for vvilliam aspley . the preface . friendly reader , i doe protest with tertullian , that in the argument of sorcery , ( which is the subiect of this discourse ) i neuer was so farre transported with curiosity , as to plunge my selfe into an ouer-diligent intelligence of the same : because it is a science that serueth for nothing but to disseason and perplex my spirit , as being an enemy vnto my soule , and therefore the vnderstanding thereof distastfull to mee . the consideration whereof is common to all those , who leuell their actions to godly purposes , whereof that holy and ancient father doth draw a learned and generall deduction in these notable words . nos spiritualia nequitiae , non quidem socia conscientia , sed inimica scientia nouimus : nec invitatoria operatione , sed expugnatoria dominatione tractamus , multiformem luem mentis humanae , totius erroris artificem , salutis pariter animaeque vastatorem . in which he hath spoken a certaine truth : for what other thing can a man gaine by this vnnecessary , yet dangerous knowledge , but a true plague of man-kind , a palpable blindnesse in all sorts of error , and last of all , an ir-recouerable slide and downe-fall both of body and soule , into the pit of hell ? notwithstanding the theorick and contemplation of these things is not vnnecessary vnto vs that are clergy-men , because we are expresly commanded by christ iesus , in the persons of his apostles , to cast out and chase away all wicked and vncleane spirits by the powerfulnesse of his name : for his pleasure is , that wee should be in direct opposition against magicians , who doe call vpon them and wooe them to appeare vnto them by their softest and sweetest supplications . but we ( as is already said ) non inuitatoria operatione , sed expugnatoria dominatione ipsos tractamus . so that the admirable effects which doe continually flow from so high and weighty a charge , may giue full answere and solution to the obiection of payn●●s , who were wont , by way of réproch , to aske the primitiue christians , wherein their knowledge of wicked spirits did excell and surmount other mens . vnto whom the same good father tertullian answereth : that it was necessary that christians should haue a greater knowledge of diuels , because ( as experience did well witnesse ) none but christians had authority and power to cast them out with violence and in despite of them . for as a lord , or master who is euer labouring to tame his slaue that is refractary and rebellious against him , hath occasion to know his peruersues more thorowly then other men : euen so fareth it with christians in respect of vncleane spirits . daemonia itaque affirmamus esse , inquit , sane quasinon & probemus , qui ea soli de corpore exigimus . hence wee may make this deduction , that for the readier way to dissipate and ouerthrowe the kingdome of satan , this kinde of science is necessarily required in church-men : as the knowledge of heresies is necessary vnto catholick doctors , that they may the better confute them , and those diseases that are pestilentiall must be vnderstood by phisitians , if they hope to expell them . i doe heere desire , that in a subiect of this nature , there might bee a methode obserued in our manner of speaking , as the stoicks anciently did in their discourses of the world , esteeming it as a great abuse to call things that in themselues were odious and filthy , by honest names , or things that were vertuous and honest , by filthy names : but insteed thereof , euery thing was to be expressed by words and appellations apt and proper to figure out the same . for vertuous actions were to bee expressed by termes that should breath and sound forth nothing but a decent and equall commendation , but vicious and discommendable actions were to be set forth with such fit and conuenient epithetes , as might breed an ●orrour and detestation of their filthinesse . neither doe i desire this without iust cause , since that the malice of our times hath mis-applied the names of things that are sacred to that which is base and ridiculous : and contrariwise , those things which are stayned with pollutions much vnworthy of christians , are many times graced with goodly and glorious appellations . hence it ariseth , that many haue so farre ouer-shot themselues , that they hold those for barbarous and illiterate fellowes , who in speaking of the diuell doe vse the proper greeke name , diabolus , or the hebrew name , satan , or the word borrowed from the latins , malignant , which signifieth an aduersary , a back-biter , and one repleat with all maliciousnesse : names so proper and proportionable vnto their nature , that the holy scripture doth sundry times vse the same : yet is the vse thereof so discontinued in these times that we finde no mention of them in any bookes . euery one doth contend to sound forth no other name then the goodly appellation of daemon , which signifieth one learned and wise : and indeed plato and other great philosophers and poets haue vsed it as a name of god , who knoweth all things , as tertullian obserueth : whereas insteed thereof they might vse plenty of names very frequent in the scriptures , and particularly recited by s. ierome ; such as are the diuell , satan , beliall , the aspe , the basiliske , the roaring lyon , the great dragon , the apostate , the deceauer , and the like , which make a singular expression of his bloody and malicious nature . i could also wish , that in our french language , men should haue the vse of those names that would best befit the ordure and infamy of the desperate condition of these blinde and more then beastly sorcerers . for the tearme of sorcerer signifieth nothing else , but one that casteth lot , being drawne from the latine word sors , which is sometimes taken in good part , and may safely and religiously bee vsed , as these passages of the scripture doe clearely shew vnto vs. mittens super vtrumque hircum sortem . cuius fo rs exierit domino offeres . iosua forte terram diuidet , forte exiit vt incensum poneret . cecidit sors super mathiam . so that there may yet be vse of lots in the administration of ecclesiasticall affaires , which are of most importance , as s. thomas after s. augustine doth notably obserue . heereupon it is that i desire the imposition of some tearme , that should not thus gild-ouer this abominable art , but as they that practise the same are the most filthy and brutish creatures of the world , so should their appellation bee so odious , that it should import nothing but downe right villany , and should strike an horrour and detestation of them , into those that speake of them , or heare them mentioned . and this was the opinion of plato and the stoicks , when they would labour to prooue that the first institution of names , did signifie according to the natures of things , and had not their imposition by chance , which they also euince by experience . for ( said plato ) when i say mee , i draw in my voice towards my selfe , but when i say , thee , i retort and let it out against him vnto whom i speake . and these subtle touches of philosophy are experienced to bee true , not onely in the greeke tongue , in which plato wrote , but also in the two other principall tongues the hebrew and the latine . if therefore these people had the stampe of these appeliations vpon them , men enthralled vnto diuels , the slaues of satan : or as s. augustine calleth them , worshippers of diuels , or by such like tearmes as may best sute with their natures , they should be expressed vnto the world a great deale more naturally and more vnto the life , then by misterming them by the name of sorcerers , which is deriued from the latine word sortilegus : and by this meanes men would haue the malice and villany of such kinde of people in more horrour . for if wee narrowly sift and looke into them , it will be found , that there is no appearance or remnant of goodnesse in them , but onely they are good in their naturall essence , like vnto diuels : and of a truth they are the most grosse and impure idolaters that euer were or may bee found , since that they worship the diuell , and know him to be the diuell . whereas when idolaters did worship him , they had euer an opinion that he was god. and therefore ( saith s. augustine ) the ignorant people that are idolaters , doe not sinne so grieuously , as doe your learned philosophers : for the simple people doe not apprehend the spring and first originall of these idolls , but philosophers doe well know the head from whence they flow , which proceeded from vncleannesse and from the vices and inuentions of men : so that without comparison , the christians who are more particularly acquainted with the will of god , shall bee in a farre more damnable estate then the former . after this discourse touching their names , i come now vnto the fact . i am not ignorant , that many haue formerly trauelled their spirits and pennes in this argument of sorcerers , so that i might quit this labour , and repute my selfe vnworthy to publish my gleanings after their baruest : yet may i iustly vse the excuse of lactantius firmianus , who crauing pardon in that hee had vndertaken to write against the gentiles in fauour of christian religion , since that such great and learned personages , as iustin , origen , tertullian and arnobius had formerly written of the same ; i haue done it ( said hee ) as it were vpon constraint , and to giue rellish and contentment vnto the variety of mens wills , because wee are bound to fit and accommodate our selues both to the learned and vnlearned , for the aduancement of the common good . some ( said he ) haue written against the gentiles , meerly from the grounds and authority of scripture , in which they giue no satisfaction vnto the gentiles , in that they doe repudiate the same , but doe onely confirme the christians and partly the iewes . others haue argued the case , and grounded the iudgment of their conceptions vpon naturall reason , wherein those doe finde a main and an extraordinary delinquency , who doe sagely and soberly prefer the scripture , before all other humane reason whatsoeuer . but none ( saith he ) did euer mingle both together in any authour , which is it that now remaineth to be done . and thereupon lactantius concludeth , that if hee did make a hansome medlie or mingle of all these diuersities , he hoped to giue contentment to euery body , euen downe to the atheist . all which i apply vnto my selfe for my lawfull excuse . for some haue intreated of sorcerers onely by way of a bare collection of histories , and of the criminall proceedings against them , together with the relation of their owne auerments and confessions . others haue proceeded more scholastically , and haue not departed or swarued from the commentaries which are made vpon the . bookes of the sentences . a third sort , not rellishing this manner of proceeding , haue followed the steps and opinions of some auncient paynim philosophers , as mercurius , proclus , iamblicus , whom they doe too much adhere vnto , euen where they thwart the authority of the holy scripture . whereupon i did apprehend , that there was yet left vntraced another way a great deale more safe and lawfull , and more apt for the course and scope of my studies , ( who for the glory of god , and releefe of the church against the opposition of heresies , haue for the space of . yeares giuen ouer the reading of all sorts of bookes , but the holy scriptures , and the fathers of the church ) to wit , that this discourse should be drawne from the scriptures , and from the reading of auncient fathers : vpon which we are to ground the principall foundation , although other authors bee alleaged on the by , to adde strength and illustration therevnto . for touching the first , they doe ●akedly report the fact , but produce no proofes of the same . the second , doe propound their scholesticall resolutions of this point , but the nicenesse of these times will not digest such fare . as for those of the third sort , wee will oppose against them by way of admonition , that which tertullian faith , daemonem soli nouerunt christiani , vel quaecunque apud dominum secta . and in another place he rendreth a reason of this , saying , cui veritas comperta sine deo ? cui deus cognitus sine christo ? cui christus exploratus sine spiritu sancto ? cui spiritus sanctus accommodatus sine fidei sacramento ? by which gradation hee pointeth out vnto vs , that no man could euer exactly and without grosse errour know what belongeth vnto the soule , or vnto good and bad spirits ( for hee speaketh of such in these aboue-cited passages ) vnlesse he haue dranke of the water of christ iesus . philosophers ( saith he ) haue sometimes chanced vpon the truth , yet was it neuer without some mingle of errour , or else they did draw and borrow it from the scripture , or it fared with them as with one that hath lost himselfe in a maze or labyrinth , who if after many crookings and distractions , he chance to light vpon the right way out , it is to be attributed to hap and not to election ; for they haue no assurance and certainty in whatsoeuer they say or inuent : and therefore the academicks doe rather freely confesse , that they haue no certaine knowledge of any thing . s. augustine is iust of tertullians opinion : if mercurius trismegistus ( saith hee ) or any other doe deliuer any thing that is good , it is not of authority sufficient to teach vs a wholesome doctrine , but it is onely able to conuince and disprooue the infidels . and as concerinng their sayings , that they are agreeable vnto truth , there is no lesse discrepancy and distance between their authority and the authority of the prophets , then there is between diuels and angels . for the diuels haue sometimes spoken truth , yet are we not presently to build a conclusion of catholick doctrine vpon the same . the question then in hand is to be debated by that which is conformable to the holy scriptures , and which hath been taught by the auncient fathers of the church : which is the onely scope vnto which i aime in this worke , where we will also alleage ( when there shall be a conueniency thereof ) certaine philosophers ( which for the most part are already cited by s. thomas ) as farre as we shall finde them in conformity and league with scriptures and the fathers . and if any shall oppose against them , tdey shall find themselues repelled and confuted by the ponderous and waighty allegations of naturall reason , to content and gaine in , or confound the atheists , whose number is farre greater then it should be , although much inferiour vnto those ( to my great greefe i speake it ) that doe symbolize and comply themselues to sorcerers , and adhere vnto them by an infinite number of superstitions : in which foule crimes men of the best ranke do sundry times inbarke themselues . so that i may well say with chrysostome , that if it were as easie to execute iustice vpon the great ones , as it is vpon the baser sort , all the prisons would be presently stuffed with magicians and sorcerers . and else-where doth this good father with large effusion of teares deplore the blindnesse of such people , where he saith , lachrymis & gemitibus digna vaticinia , obseruationes genesis , signa , ligaturae , diuinationes , incantationes , & caetera huiusmodi . quae omnia magno profecto scelere praesumuntur , denique iram prouocare consueuerunt , atque eò magis , quo post ingentis be●euolentiae & insignis miserationis indicia , postquam ille filium suum pro redimendis hominibus misit , haec nesario aufu admittimus . to this purpose doth s. augustine prettily teach vs , that this is a thing which god permitteth , thereby to occasion vs to fly into the close embracements of christ iesus our mediatour , when we shal vnderstand , how shamelesly and brutishly the diuell doth dragge vs vnto him , and worrieth vs as a famished wolfe doth the harmeles sheepe . quantò quippe in haec ima ( inquit ) potestatem daemonum maiorem videmus , tantò tenacius mediatori est inhaerendum , per quem de imo ad summa contendimus . it remaineth that i should also handle , whether those things , which are spoken of sorcerers , doe proceed from dreames and illusions , or whether they are reall and true . but fearing a glut of words in this long epistle , which may perhaps seeme vnto some more wearisome then delightfull , i haue remitted and fitted that discourse to the conclusion of this booke , hauing euer before me that which s. augustine wittily obserueth , that a reader , when hee seeth the end of a booke , or a chapter , is as glad , as a passenger to see the signe of his inne , where hee is to repose himselfe . a discovrse of spirits , containing whatsoever is necessary for the more full vnderstanding and resolution of the difficult argument of sorcerers . chap. i. whither there be spirits or no : there are foure points to be obserued touching spirits : that there are spirits ; what their nature is , from whence they came ; and the end why they are . touching the first point ; it is an ordinarie method in all things which men are desirous to comprehend , first to search into their causes : otherwise they shall not want occasions to remaine vnresolued and doubtfull , and their spirits will not cease to be full of discontentment and perplexitie . for this is the nature of man , especially when hee seeth vnusuall and extraordinary effects ; as is cleere by the example of countrie people , set downe and expressed by aristotle ; who when they see an eclipse of the sunne or moone , they are presently stricken with admiration , like vnto the children of israel , who wondred at the new foode of manna , and demanded what it was . and such kindes of admiration ( saith aristotle ) haue been the seed-plot , and head of all philosophie : for those spirits that had a touch of generousnes and industrie , did presently endeuour to comprehend the cause of those vnusuall euents . the like course of proceeding is here to bee obserued , and the rather , because it seemeth so much the more admirable and incredible by how much the more distant the knowledge and experience thereof is from the best and soundest part of men . we are therefore to diue into the causes , which when we once shall steddily comprehend , it will easily bow and incline our vnderstandings to the beleefe of those things , and make vs conceiue them not only to be possible , but of a more ordinarie frequencie then hath hitherto bin beleeued . and in regard that spirits are the cause of these euents ; wee are first to know , whither there are spirits , or no. there are three sorts of men that haue denied spirits : the first are philosophers ; the second are the sadduces , and the third are atheists . touching aristotle the prince of philosophers , hee is of opinion , that there is one supreme cause not tyed to the pressure and incumbrance of a bodie : and he sets downe . spirits subordinate to that supreme cause , according to the number of motions , which he obserued in the celestiall orbes of heauen , thinking with himselfe that those heauenly bodies could not so ordinately moue , vnlesse they were animated and quickened thereunto by some spirits of life . now whither hee had stolne this out of the holie scripture , ( or at the least had borrowed it from his master plato , who might take it from thence ) because it is said in ezekiel , speaking of the celestiall bodies , which are there called wheeles , spiritus vitae erat in rotis ; or whether hee had inuented the same by the collections which his experience had made from his frequent obseruing of them , i cannot tell ; but surely he said truth , except where hee seemeth by exclusion to shut out the rest , as if there were no more then those that he recited . wherein he might consider , that if those spirits were necessarie for the vniforme and vncessant motions of the spheares , and by a consequent for the seruice of man , qui est quodammodo finis omnium , much more is it conuenient , that this first and supreme cause , whom hee calleth the alone prince of all things , should be waited on with an infinite number of them , for his owne vse and seruice . whereunto agreeth that of daniel , who teacheth vs , that a millia millium ministrabant ei ▪ & decies centena millia assistebant ei : thousand thousands ministred vnto him , and tenne thousand times tenne thousand stood before him . whereof dauid giueth the naturall reason , saying , ministrieius vt faciant voluntatem eius : and this doth tacitely agree with the saying of ezechiel : spiritus vitae erat in rotis . mercurius trismegistus , as s. thomas recites him , doth determinately denie that there are good spirits , except those who wheele about the heauens : and in this he agreeth with aristotle , although hee was a better diuine then the other , because he yeeldeth , that god did make and create them , which aristotle seemed to deny , who frameth to himselfe an eternitie euen of thistles and butter-flyes : but touching the number of spirits they are both of one opinion . aristotle doth deny that there are wicked spirits ; whose authoritie physitians did follow and adhere vnto , as psellus witnesseth , intending those that were not christians , or which had apostated from the true religion . this sort of men doth ordinarily fall into two grosse errors ; the one against the immortalitie of the soule , as it is recited in the . of wisedome , saying , that the soule doth altogether resemble the flame that is nourished from the lampe : the other is against spirits ; for when they are shewed the effects wrought really by the diuell in the bodies of those hee doth possesse , they do adiudge of it more meanely then aristotle did , and affirme , that these incongruities doe happen through the indisposition and depraued temper of humours and vitall spirits . and thus as they doe by the immortalitie of the soule , so heere also they change an immortall and incorruptible spirit into a spirit more earthly : and which they would haue to bee quintessented from the temperament of naturall qualities , which indeed is nothing else but a blast or smoake . hence it is that s. augustine doth to this purpose fitly alleage the historie of a physitian , who , saith hee , was constrained to confesse the immortalitie of soules by a vision which hee had when he lay asleepe , wherein hee saw , although the casements of his eyes were shut vp ; and heard , although his sense of hearing was tied vp and possessed by sleepe , his good angell speaking vnto him , and making him to consider , that his soule of it selfe without the aide or seruice of the bodie , or any of the organs thereof , did see and heare . and this is the reason why such kinde of people doe relie and leane too much vpon philosophie , and causes in nature . the sadduces also may be ranked with them , because they also denie spirits as it is recited in the acts of the apostles : from thence they fall into another inconuenience , and that is , to deny the immortality of the soule : whereupon it followeth of necessitie , that they must deny the resurrection of the body ; which three points are common vnto atheists , and all those that deny spirits . others there are , that are not so frontlesse and grosse in their opinions , as the former , but grant , that as there are good spirits , ( for the motion of the heauen doth force from them that confession , in that so good and necessarie a worke cannot proceed but from a good agent ) so there are also bad spirits , and that from them many actiōs of villany and naughtinesse doe proceed . of these porphiry maketh mention in epistola ad anebuntem , cited by s. thomas , saying , that these are the masters of sorcerers , and of all that vse witchcraft , and that they neuer direct any man in a course of goodnesse , but giue all passage and furtherance vnto those , who haue any propension to doe mischiefe . plato also and his sect doe grant that there is a great number of spirits , whose residence is in the highest region of the aire , as birds haue their abiding place in the low and middle region , and fishes in the water : but they doe heere intermingle many absurdities , as wee will declare heereafter . to conclude , none haue euer perfectly knowen the nature of spirits , but those that haue receiued and vnderstood the holy scripture . now against philosophers and painims wee haue experience : against the saduces who are hereticks amongst the iewes ( as tertullian saith ) wee haue the fiue bookes of moses which they themselues admit : and for catholicks and christians , wee haue the consent of all the holy scriptures , both of the old and new testament . s. thomas in his third booke against the gentiles doth solidly and learnedly dispute against all the arguments of the philosophers , who affirmed , that when any prodigie in nature did happen , it was to be attributed to the influence of celestiall bodies , which are able to bring forth many things that are hidden and buried from our knowledge . it is true ( saith hee ) that nature is able to doe much , yet notwithstanding it is bounded in and limited so strongly , that for the most part it is tyed to the production of one manner of effects , either from the property of the efficient cause , or from the impotency or vnaptnesse of the matter which hath no capacity but to bring forth one thing : as the sunne , and all the heauens cannot in the sapp of a vine shape vp or bring forth any other thing but grapes , nor from an apple tree any thing but apples . whereupon it must bee granted , that there are many effects which are against and aboue the power of nature : as oracles which were nothing else but statues that did speake and giue resolution vnto those doubts that were propounded vnto them , and did vnfold many things that were absent , hidden , and to come : as also that some men haue suddenly , and without any study or paines taking therein , spoken hebrew , greeke and latine , syriac , chaldey , and all other languages , citing sentences of poets and orators , although they neuer were conuersant in them or in any other kinde of literature : that oxen and asses should speake , and other prodigious accidents should happen , against the power and course of nature ; that a vestall virgin , being suspected of light behauiour and wantonnes , should in witnesse of her chastitie cary vp and downe before the romansa sure full of water . claudia also vpon the same occasion did draw a great ship after her with her girdle , and actius naeuius did with a rasor cut a whet-stone in peeces . it hath been found true by experience , and mention is made of the fame in the lawes of the . tables , that a certaine island did fleet vp and downe from one place to another . it is also knowen by obseruation , that they who practise such things as these , do vse certaine words , characters , prayers , protestations , and other manners of behauiour , which cannot without folly and vanity be presented vnto any , but vnto substances that haue vnderstanding and reason . from whence hee draweth this conclusion , that it is euident that al these prodigies doe proceed from spirits , and therefore there are spirits . and if the authority of the scripture may heere take place ( which they may admit of at the least as any other history ) it is impossible to conceiue , that the course of the sunne should be stayed , and that the heauen should goe backward in the time of iosua , and es●chias by any naturall force or power . for aristotle himselfe faith , that this is impossible euen for intelligences themselues , to wheele back the heauen , as it is impossible for the soule to yssue forth of the body at pleasure , or not to enlifen and actuate the body , whiles it remaineth in it , because there is a necessity in nature that compelleth the same . therefore it is plaine , that those euents proceed from some thing else then from the motion of the heauens : and it must necessarily be granted , that prodigies ought not to be appropriated to the motion of the heauens , but to some other secret causes , which stand involued with much ambiguity and mistinesse . mercurius trismegistus would indeed haue answered that argument touching oracles , in saying , that it was true that god did create as many spirits as are in nature , yet it was the art of men to make the oracles to speake , by sitting thereunto certaine influences of the heauens : for ( saith hee ) such statues might be so aptly accomodated to certaine aspects of the heauens , as that they might speake , diuine , and foretell , and might strike men with diseases , and heale them againe , and might in breefe worke miracles . but it fareth heere with him , as it doth with plutarch , who endeuouring to giue a reason why oracles did cease to doe those wonders , which they were wont , ( letting slippe the true reason , which was the comming of christ iesus in the flesh , by whom the kingdome of satan was vtterly ruined ) he maketh a booke exprespresly to shew the reason of their cessation and silence : but hee falleth so short in his discourse , that hee alleageth no reasons but such , whose insufficiency and weaknesse may bee easily confuted , nay which is more , the most of them are ridiculous , and vnworthy of so great a philosopher : in so much as he is driuen to say , that they were nourished by exhalations drawne vp from the earth , which when they ceased and were exhausted , those oracles were famished , and dyed for want of their accustomed sustenance . in the same maze wandereth trismegistus , when hee would yeeld a reason of their ouerthrow : for it may be easily demanded of him , first , why men in these times may not doe the like ( as those of former ages haue done ) by the same obseruations of the heauens , since now they are more skilled in their motions , then formerly they haue beene : and whē now our modern astrologers haue conuicted both aristotle and ptolomy of many errours . againe , how may it bee possible that the cause should be of lesse excellency then the effect , and if a man ( as hee affirmeth ) can by his indust●y make such oracles , it will in sound philosophy bee necessarily inferred , that hee may also produce and worke the same thinges in another man. and if it be replyed , that there must bee a concurrence of the heauens influence vnto such a worke , i answere , why may not the like influence as well happen vnto a man , as vnto a statue of wood ? nay , why should it not rather agree vnto him , as being more capable of reason , speech , and all other actions , then a statue ? since then it was neuer knowen that a man was an oracle , we may conclude , that this reason is most insufficient ; for it is certaine that in all ages there haue beene some , who would not haue desired a better purchase , then by this meanes to bee esteemed gods , wherein they retaine a remnant of that poyson , wherewith the serpentinfected our first parents , telling them , erit is sicut dij ; ; and gregory , nazianzene allegeth a number of examples , as of arist●ur , empedo●●mus , and trophonias , who hid themselues vnder ground , that they might be esteemed gods , empedocles also cast himselfe head-long into the sulphurous mountaine of sicily , which perpetually vomited 〈◊〉 ●lakes of fire : and iulian the apostate was incited with the same 〈…〉 and did so burne with the cogitation of the same , that hee would haue drowned himselfe in a great riuer . aristotle himselfe , who laboured to giue a reason in nature for all things , could not comprehend the 〈◊〉 and satisfying cause of the ebbe and flow of the sea eurip●● , now called negrepont , where with hee was so vexed , that hee threw himselfe violently into the same , crying , because aristotle cannot containe this sea , this sea shall conteine aristotle ( as iustin martyr writeth of him . ) hence it is that hee studied to render a naturall reason for those memorably strange accidents in man , which cannot be attributed to any cause , but either to god or spirits ; and therefore he affirmed that the sibills and those excellent emperors and great philosophers were dis-affected by a melancholick humour , through which they spake and did many strange things . in which words hee seemeth to preuent the argument , which might be obiected against this his assertion , touching demoniaks and possessed , which is a cleare and vnresistable experience against all the philosophers of the world : for it is infallible that before aristotles time there was possession , since salomon himselfe did teach men exorcismes to cast out dinels from mens bodies , as iosophus and others doe wituesse . how then can all this be attributed to a melancholick humour ? but will aristotle dare to auow that this grosse and earthy humour is more excellent in a man , then his vnderstanding and reason ? now if reason can by no meanes whatsoeuer discouer those things which it hath neuer learned , nor speake any other language , then that which for a long time it hath been vsed vnto ; nor diuine of future euents , nor alleage or interprete sentences , which it hath neuer conceiued , how is it possible that this muddy and grosse humour should bee so cleared as to doe all these thinges ? especially when they are the proper effects that flow from reason . and if a man should require from them the cause , why such an humour should comprehend that which is farre remote from vs , both by distance of place and time , rather then reason , they could make no answere thereunto . to which may be added that they are things which doe as vsually happen vnto those that are of a different complexion , as vnto melancholick men . for it is probable that the corinthian fornicatour who was possessed with a diuell , was of no melancholick and lupmish constitution , but rather of a more pleasant and iouiall behauiour : which is not barely coniecturall , because s. paul reprooueth the corinthians for that they laughed and were merry with him , before he was possessed ; which may make vs to conceiue , that he was witty and pleasant , as also all the epicures were who were wont to say , comedamus & bibamus cras enim moriemur , & post mortem nulla volupt as . in like manner were alexander and hymen●us possessed , who were much like vnto the former . moreouer , it were a ridiculous thing to say , that when the diuels were cast out of an humane body , and entered into the swine , the melancholy of the man did descend into the hogs ; so that it doth fully appeare , that these experiēces aforesaid are sufficiently powerfull to confute all philosophers , that there are spirits who doe secretly conuerse with men , and doe many times visibly appeare vnto them : which aristotle could not deny to haue happened vnto socrates platoes master who from his infancy had a spirit that did at times appeare vnto him : as tertullian hath obserued , lib. de anima . in these words , socratem puerum , adhuc spiritus demoniclus inuenit . let vs now come to the saduces , of the which sect there is yet a great multitude of iewes in constantinople , and in the kingdome of persia , where almost all the iewes doe adhere to their opinion . it is strange in them , that they should deny spirits ▪ whē in the fiue bookes of moses , which they onely admit of as the sacred writ , there is nothing more common then the mention of spirits , and there is more spoken of that argument , in those bookes then in the whole scripture besides . wee will anone yeeld the reason why moses did not mention their creation or fall , although in the beginning as it were of his booke , hee bringeth in the serpent , speaking and discoursing with such craftinesse and cunning , as that hee made a conquest vpon the vnderstanding , and perswades the will both of the woman and the man. now there is nothing more discerneable , then that this was no vnreasonable beast , that spake from his owne braine and apprehension , because nothing is more disproportionable and auerse from beastes then speach and reason : heereupon it is that orators doe properly tearme them animalia muta , because speech is the expresser and interpreter of inward reason , and can proceed from no cause but from thence . but put the case they should bee so stupide as to say that in those times beastes could speake , as plutarch seemeth to intimate in his booke which is intituled , that beasts are not deuoide of reason , and as some grosse capacities conceiue of aesops fables , and the like , being it may be drawne to beleeue it from s. basils opinion , who holdeth that before the temptation the serpent had feete , and did goe vpon his legs as other foure footed beastes vse to doe , and that as soone as it was told him supra a pectus tuum gradieris , the vse of feete was taken away from him and all his kinde , because that curse did descend downe to all posterity and succession : as it is said , inter semen tuum , & semen illius . but where doe wee finde , i pray , that god saith vnto the serpent , thou shalt speake no more , but shalt bee mute and vtterly depriued of discourse and reason ? which hee might in reason haue said , since it was not the outward forme and shape of the serpent that beguiled our first fathers , but the reasons that he alleaged , & the promises which he made vnto them . but touching this the scripture speaketh nothing , for besides the ridiculousnesse of such a conceite , it would breed a manifest repugnancy in the scripture , which saith that god created liuing creatures , but hee afterwards made man after his owne image and likenesse , which similitude lyeth onely in this pointe , that hee framed him with the indowment and vse of reason , whereby hee might direct himselfe and euery other thing , as god doth guide and gouerne all things by his wisedome and prouidence . and this is it ( as s. augustine hath notably obserued ) which is presently there added , vt praesit piscibus maris , & volatilibus coeli , & uniuersis animantibus quae mouentur super terram . it must needs therefore be an intellectuall substance , that made the serpent to speake , for it was neither man nor woman , because there were none but adam and eue , as the text saith , erunt autem ambo nudi . moreouer there is mention made of a cherubin , who was appointed to keepe the doore of paradise , for feare least man should returne back againe , and should eate of the fruit of life ; and in his hand he held a bright flaming sword , to strike a terrour into man , if hee should be so presumptuous . this could not be a man , as we haue declared , and must therefore be a spirit . there is also frequent mention made of the angels of god , who appeared vnto men , as vnto abraham , lot , iacob and others , foretelling them of things , which was beyond the compasse of mans knowledge , as that an olde barren woman should conceiue ; that sodome and gomorra should be destroied , and the like . as also that the people of israel should be led through the wildernesse by a cloud , and by a pillar of fire : there could no other reason be giuen heereof , but that they were spirits sent as guides by god vnto them . praesedet te ( said god to moses ) angelus meus : and moses replyed saying , nisi tu ipse praecedas nos , so that it appeareth that these spirits were the messengers of god. the ex perience also of those that are possessed , is a sufficient argument to confute the saduces . heere upon it came ( saith iansenius ) that christ iesus did permit the diuels in his time to inuade not onely men , but swine also , for conuiction ( saith hee ) of the errour of the saduces , whom christ iesus was saine to traine vp by such rutourage , as knowing , that if a man did once apprehend there were spirits , hee would forth-with beleeue that there is another world , where they make their abode , and from thence would easily bee induced to admit the immortality of the soule , and the resurrection of the body . whereas contrariwise , hee who doth not beleeue that there are spirits , can hardly conceiue that there is another world , or that the soule is immortall , or that it is possible for god himselfe to call men vnto him by resurrection from the dead . heereupon s. luke reciting the principal errours of the saduces , doth ioyne these three points together . concerning christians and catholicks , besides the aboue named bookes , they haue s. stephen in the acts of the apostles , and s. paul in the . to the galathians , to witnes that the law was giuen to moses and the people by the ministery of angels : that god hath appointed good angels to guard vs from the perrills of this world , and from the attempts of wicked spirits against vs , in the . psalme . moreouer , that they ayde and succour vs so farre as to combate for vs : none ( said an angel to daniel ) did aide me in the people of israels deliuerance but michael prince of this people ; and that the number of them is exceeding great , doth clearly appeare by the history of helizeus when he opened the eies of his disciple , & made him see the great multitude of angels , at what time he was afraide of the huge army of the assirians . plures ( saith he ) nobiscum sunt quā cum illis . the same spake iacob who saw himselfe circled in with an heauenly army when hee stood in feare of his brother esau ; castra ( inquit ) dei sunt haec . their office is to praise god vncessantly , as esay and ezechiel doe declare , the one speaking of seraphins , the other of cherubins . he that shall ●ound the trumpet to raise the dead shall bee an arch angell , and presently there shall come a great troope of angels to collect and gather in the elect from all quarters of the world , and to assemble them in one place . touching wicked spirits , it is declared in the history of achab , that a spirit did offer himselfe to be a spirit of lyes : and satan tempted dauid to number his people in the pride of his heart , and did much mischiefe in egypt , as being there the hang-man of god , immissiones ( saith dauid ) per angelos malos . god also frequently forbiddeth in the law to sacrifice vnto diuels , which hee would not doe but that there were diuels . it was the diuell that did afflict iob in his body , goods , children and seruants : it was he that dared to tempt christ iesus , and did exact adoration from him as if he were a god : it is hee , that by his commandement and by the prayers of the apostles hath beene so often cast out from mens bodies ; and for conclusion , ( for the places that may heere bee brought are numberlesse ) god will say at the last day to the reprobate : ite maledicti in ignem aeternum , qui paratus est diabolo & angelis eius . being then ascertained that there are spirits both good and bad as well from the grounds of naturall reason , as from inuincible experiences , and especially from the authority of the holy scripture , we are in the next place to know whether they haue bodies , or no. chap. ii. whether spirits haue bodies . this question beareth with it more difficultie then any other , either in philosophy or diuinity next after the question of the diuine nature : first , because spirits do approch neerer vnto the nature of god then any other creature : as also , because it is impossible to see or comprehend them but onely by their effects ; as by the print of the foote which is left in the sand wee know that a man hath passed that way , yet haue we not a possibility to conceiue of his vertue , knowledge , force , beauty , or constitution thereby : and hence it ariseth , that so many ingenuous spirits as haue laboured in this argument haue almost all of them missed their scope , and run into some errour . for if ( as saint augustine teacheth ) it bee one of the most difficult things in the world to know the essence of the soule , which aristotle also toucheth in his first booke of the soule , where he reciteth an infinitie of opinions together with their seuerall mistakes , and exorbitances from the truth , much more shall this argument of spirits be incumbred with many difficulties , since there is no man who hath not daily experience of the nature of soules euen in their very dreames . which maketh me say with saint thomas of aquin , that themistius the philosopher hath more grossely ouer shot himselfe in this point then any others . for he did not onely teach it for a truth , that in this mortall life we might attaine vnto the full and complete knowledge of angels , but also that this kinde of knowledge was more facile then any other , by reason of their constancy and naturall stabilitie , whereby it commeth to passe , that they are not so obnoxious vnto change , as all other elementary bodies are . against this saint thomas doth learnedly oppose himselfe , laying downe demonstratiuely , that whatsoeuer knowledge a man might attaine vnto in this mortall life ( for after this life our knowledge shall , without comparison be farre more excellent by the contemplation of that great myrrour that comprehendeth all things ) it doth all necessarily proceed and flow from the outward senses and in the intermission of their working , a man doth afterward apprehend a conception of that which was offered and imprinted into his sense ; the truth of this may be obserued in a man that is blind and deafe from his natiuitie , who hath no knowledge of any thing whatsoeuer . since then spirits haue no bodies , they cannot be seene by the eye nor receaued into any externall sense : and thereupon it ariseth , that a man cannot forme them in his imagination , vnlesse it bee because we see them dimly by their effects : saint augustine himselfe confesseth , that it is one of the hardest questions in the world ; and is not ashamed to vse these words : fateor excedere vires intentionis meae , and aristotle as it were to preuent themistius , doth declare that this obscurity doth not proceede from spirits , but from the imbecility both of our senses and vnderstanding , which as he prettily noteth , resembleth the eye of an oule that cannot endure the brightnesse of the sunne , although it be the most conspicuous thing that is . hence it is that as many as haue laboured to discouer the intricacy of these subtilties do resemble those that by a mathematicall demonstration would prooue , quadraturam circuii : for being not able to reach vnto it , they haue an infinity of false hypotheses and suppositions . among these the two arabicke philosophers may be numbred , aben rois ( whom some by corruption of speech cal auerrois ) and aben pace , whose opinions are largely confuted by saint thomas . but to come to those who haue drawne neerer vnto the truth , aristotle doth affirme and prooue , that those few spirits whom he had knowledge of , were certainely free from any masse or pressure of bodies , and were substances separated and abstracted from all composition of elements : for he well knew that a corporeall forme ought to be proportioned vnto the body wherein it doth act and produce motion . if then the intelligences who moue the heauens were corporeall , it must needs be , that their bodies should be proportionable vnto the quantity of the heauenly bodies , which is so great that it comprehendeth and compasseth in all the world , and as touching the outward superficies it is contained in no place . if then these spirits should be fashioned to such greatnes , they would be exceeding monstrous and hideous to looke vnto : which is not to be conceited of these substances which are the most noble and excellent of all others . they moue then the heauens , as the reasonable soule doth our bodies , that is , meerely by their will , which the body in his corporall motions cannot possibly resist , if so be it be furnished with organs proper for the same , mouet voluntate non tactu : which manner of working is strange and incomprehensible , because it is a spirituall kind of working and not a corporall . many other reasons are alleaged by aristotle , but because they are drawne from naturall philosophy , and cannot easily be vnderstood , but by those that are well versed in the maximes of that science , it shal be sufficiēt that we haue alleadged these few . plato seemeth to himselfe to haue soared higher in his philosophy , but he is not without this errours : for hauing got the sight of the holy scriptures and taking the words according to the rigor of the letter , he affirmeth that these excellent spirits haue a thinne and subtile kinde of body , made of fire or ayre ; wherein he followeth the scriptures which seeme to say that they are made of winde , or of a flame of fire , and do alwayes mention their appearing to be clothed in such materiall shapes , as when they speake of the angell that conducted the people in the wildernesse , it is said that hee was as a pillar of fire vnto them in the night , and as a cloud in the day . besides in the mountaine of sinay there were seene lightnings , lampes and flames of fier , as also the two cherubins of the mercies seate resembled two yong boyes with winges , and helias , his taking vp to heauen was by horses of fire . but plaeto vnderstood not , that it is an vsuall thing with the holy scripture to set before vs the highest mysteries by metaphors borrowed from things that are more vile , so they be more familiar vnto vs. in like manner are the fowre elements , the seauen planets , and that supreame heauen of all , where god and his saints do dwell blessed for euermore , are represented vnto vs in the mercies seate by artificiall things : the seauen planets by the seauen lampes , in the middest of whom one was more bright and conspicuous then the rest , and that represented the sunne : the like may be said of other things , as that in the garments of auron the high priest , there was representation made of the whole world , and a kinde of expression of the maiesty of god , as the wise man saith , in veste aaron erat descriptus orbis terrarum . the linen breeches did betoken the earth , not onely because the earth bringeth forth flaxe and linnen , but also because it is one of the worst stuffes that is there described : the large girdle wherewithall the priest did engirt himselfe , represented the ocean sea that compasseth all the earth : the coate of blew veluet with the little bells of pomegranets , the aire which is of the same colour , and is the shopp where all thunders and lightnings are hammered : the rochet that was vpon his shoulders beautified with all variety of precious colours , the heauen , where all the starres do like spangles beautifie that place : the twelue precious stones that were set into this garment , the twelue signes of the zodiacke : the miter vpon his head , the highest heauen , and the plate of gold in which the ineffable name of god was ingrauen , and which was vpon all the rest did represent the mai●sty of god. in the like manner god is shadowed out vnto vs with eyes , eares , and hands , that is to say , seeing , hearing , and doing all things : which these anthropomorphites not vnderstanding , did maintaine ; ( wherein they fell into platoes errour ) that god had also a body , but how monstrous a body must this be , since god himselfe is euery where . they may as well say , that he is a lambe , a lyon , or a beare , and the like , then which borrowed speeches nothing is more frequent in scripture . so that when angels are figured out with winges , and are said to be clothed with winde or fire , it signifieth nothing else vnto vs , but that they are swift and ready to execute the will of god , as the psalmist doth explaine it , speaking of angels and saying , potentes robore seu virtute ad audiendam vocem sermonum eius . the ethnicks also , hauing stolue the same from the iewish antiquities ( as iosephas calleth them ) that is to say from the holy scripture , doth set forth mercury with winges , and describe the winde in the shape of a man hauing winges , thereby to expresse the swiftnesse and celerity which they conceiued and saw in these things . and hamer when he would speake of gods descent vpon the earth ( whom he alwayes calleth iupiter ) hee bringeth him downe couered and wrapped in a cloud : which he stole from the bookes of moyses where god is alwayes said to come downe in a cloud , descendebat columna nubis ad ostium tabernaculi , and as king dauid saith , descendit dominus & caligo sub pedibus eius . the winde also is figured out to be a man with winges which is drawne from that place , qui ambulas super pennas ventorum . and that we may more fully vnderstand the maiesty and antiquity of the holy scripture , from whence the opinions of plato had their first ground and originall , and which the most famous philosophers and diuines haue followed in part , as we will by and by demonstrate , it is expedient to obserue breefely that which the ancients haue more largely expressed vnto vs , especially clemens alexandrinus , origen , eusebius , and tertullian : and that is , that whatsoeuer poets and philosophers whether they were greekes or latines haue truly and excellently left vnto posterity , they haue stolne or borrowed the same from the customs of the people of israel . s. chrysostome commendeth the inuention of poets , in describing the sonne drawne in a burning chariot by foure horses running at full speede : this is not a meere fable saith he , if it be rightly vnderstood : because the sunne in greeke is called helios . for finding that helias was carried to heauen in a firy chariot drawne with foure horses , they applied this vnto the sunne , conceiting that the scripture spake metaphorically , and by helias meant helion , that is the sunne . the cherubins also are said to be drawne in a chariot , and abacuc calleth them the horses of god , saying : qui ascendis super equos tuos ; this the poets would expresse when they say , that the heauens are wheeled and rowled about by angels , as if they were drawne by swift horses . moreouer , whereas the iewes had within their temple two manner of oracles , the one vocall , the other mute and without a voyce : the first was when god spake out of the midle of the tabernacle to moyses , the other when from the precious stones of the high priests ephod , their beamed forth a certaine splendor that betokned good fortune , which is mentioned in the . of kings . the gentiles herein endeauoured to imitate the iewes , and had also two manner of oracles , the one which spake and was called oraculum dodoneum , the other which spake not , and was called oraculum hammonium : which word oracle signifieth in the hebrew nothing else , but a place of speaking , and where answeres are commonly giuen , for it is called debir : in greeke it may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in latine loquuterium , as saint ierome hath obserued . and as it is commanded in the law that they should offer cakes vnto god in their sacrifices , but that no sacrifice should be without salt , so doth pliny also note of the gentiles , omnibus sacrificijs adhiberi solitam molam salsam , which is also witnessed by ouid : ante deos homini quod conciliare valebat far erat , & puri lucida mica salis . hence haue the customes of the gentiles there beginning , and this plato hath more excellently and accurately followed then any other : whereupon he gained the surname of diuine being commonly styled diuinus plato . we are not then to wonder though plato do affirme that angels haue bodies of fire or ayre , since that the scripture doth so cleerely and frequently make repetition of the same : and it may be that he vnderstood those speeches according to the sense and meaning of the scripture , that is to say metaphorically , because either they are not so grosse and heauy as humane bodies which indure wearinesse in their motion , or rather , because they are like birds or clouds in the ayre , or else because they appeare to men in such formes and fashions . for if it bee lawfull for moyses to say that god is a fire : deus noster ( inquit ) ignis consumens est , because he was thus represented vnto him in the bush and vpon the mountaine , why may it not be lawfull for vs to say that spirits are made of aire or fire , because in their apparitions they euer take an airie or a firie body vpon them ? and thus wee are to vnderstand s. augustine , when he seemeth to affirme that spirits haue bodies : and thus s bernard also is to bee interpreted , that is , that spirits are then said to haue bodies , when they would appeare vnto vs : for they can haue no other meaning , since our eye hath no proportion with spirituall substances . it may well be , that some haue thus spoken of them , thereby to intimate that spirits are not pure qualities , but essences subsisting of themselues : which maketh much against the error of the sadduces , who reduced all the apparitions recited in the fiue bookes of moyses , to the imaginations and fancies of men ; whereas indeed , angels doe vnderstand , conferre , and direct men , managing , and gouerning prouinces and kingdomes , and as our sauiour saith , they doe alwaies behold the face of god the father which is in heauen . thus ought tertullian to be vnderstood when he saith , that god hath a bodie , not that he hath the least composition of matter , but he is a body , that is to say , a thing really subsisting , accommodating his manner of speaking to the weakenes of ruder apprehensions , and it may bee to the vnderstandings of certaine . anthropomorphites , who , as cassianus saith , by reason of their great dulnesse and simplicitie , could not conceiue that any thing could bee reallie subsisting , vnlesse it had a body , not being able , as wee are vsed to say , to iudge further then their nose . notwithstanding the experiēce of the soules working , may be sufficient to sublime mens thoughts from such earthie conceptions touching spirits , since the soule doth discourse and worke , although the body be fallen into a sound sleepe . adam , when he sleeped very profoundly ▪ saw god when he tooke from him one of his ribbes thereof to make the woman , and when the soule at the houre of death is diuorsed from the body , it cannot bee seene by any because it is a spirit , as christ himselfe vpon such an occasion did say : pater in manus tuas commendo spiritum meum , and afterward , & inclinate capite emisit spiritum . that we may vse these phrases of speaking in a good sense , it appeareth by that which wee haue formerly said , for wee cannot doe amisse in vsing scripture-phrases , if so bee they bee taken according to the meaning of the scripture , as christ iesus himselfe declareth in s. iohn , chap. . where he argueth against the pharisies , who in those daies stood nicely vpon words , as wee haue many of that captious b●ood amongst vs in these times . againe , it is not to be conceiued , that so great and learned personages should be so ignorant as not to be conuersant in the texts of the new testament , which doe cleerely declare that they haue no bodies . in the third place , they doe for the most part expresse and interpret themselues , as s. atbanasius amongst the rest , who in his definition of angels , doth briefly say , angelus est animal rationale ; but because the word ( animal ) doth signifie a bodily substance , he doth therefore afterwards explane himselfe and say ▪ est autem expers materia . wherein although he seemes to contradict himselfe , yet his meaning is , that since the holy scripture doth stile these spirits animalia , in exodus , and abacuc ; in medio duorum animalium , it is no absurditie to giue vnto them the same appellations : but these places are to bee vnderstood metaphorically , and then there can be no inference of bodily substance fastened vpon them . thus doth didymus , s. ieromes master , say , that an angell can bee but in one place at one time : and lest any man should misconceiue him , as though he should maintaine them to be corporeall , because it is the propertie of a body to be circumscribed in a place , hee addeth in that very passage , that they are not properly inuironed or bounded in , by any place ; thereby letting vs vnderstand , that his meaning was not to attribute any bodily substance vnto them . the like may be obserued out of s. ierome , who saith with saint paul , that angels and soules doe bow their knees before god ; yet are wee not here ( saith he ) to conceiue , that they haue their members and dimensions like vnto vs. before wee descend to the proofes out of scriptures , wee shall doe well to examine , whether the opinion of those that take the scripture-phrase according to the rigour of the letter , may bee defended . s. thomas dispureth against it , and saith that it cannot be defended . for first , if they had bodies made of aire ( as apuleius dreamed ) they could not bee immortall , but would in the end fall into corruption , as we doe : because whatsoeuer is compounded of elementarie qualities , must of necessitie be framed of contrary and repugnant natures , which in the end by their perpetuall opposition and fight do ruine one the other ; and this truth is beyond exception . secondly , the aire is a body , which the philosophers terme homogeneall , that is , whose least part is of the same nature and condition with the whole , as euery drop of water is water , as well as whole riuers or the sea : from whence this absurditie would follow their opinion , that the whole bodie of the aire must be one immense angelicall substance . thirdly , the men bers of a liuing bodie , must haue seuerall organes fit for the performance of those functions , whereunto nature doth ordaine them , which cannot be true of the aire : and if they were made of aire , they may thē be dissolued and melted into water as the clouds are , they should also be hot & moist like vnto the aire ; as if they were cōposed of fire , then must they burne . all which absurdities doe euidently shew , that they are said to bee airie only , because they abide for the most part in the aire . and therfore saint paul writing vnto the ephesians , who were great philosophers , and much addicted vnto magicke , ( as s. ierome obserueth ) giueth them to vnderstand , that this opinion was not repugnant vnto christianitie , but that they were to hold it for a truth , that there are a great number of spirits in the airie region , against whom they were to combat : insinuating thereby , that they may in this sense bee called airie , if thereby wee meane that they are spirits , without flesh and bones . non est nobis ( saith he ) colluctatio aduersus carnem & sanguinem , sed aduersus principes & potestates aeris huius : he also calleth them , spiritalia nequitiae in coelestibus . wee may safely ( saith that father ) call them airie or heauenly , but wee must alwaies suppose them to be spirits . in this sense doe the hebrewes call birds the fowles of the heauen and of the aire , and men are by them stiled terrestriall : not that birds haue bodies of aire , or men of earth , but because they doe inhabite in the aire and dwell vpon the earth . for conclusion of this point , let vs hearken what the holy scriptures say ; and for the old testament , king dauid calleth them spirits where he faith , qui facis angelos tuos spiritus : as if he should haue said , lord thou hast ordained that those whom wee call angels , should be spirits ▪ now there is a contradiction and antithesis betweene a bodie and a spirit , so that the consequence by negation doth necessarily follow one vpon the other : as if such a thing be a bodie , it will be negatiuely inferred , then is it not a spirit ; and contrariwise if it be a spirit , then is it not a bodie : which conclusion christ himselfe maketh vnto his apostles , when after his resurrection they conceiued him to be a spirit : touch me ( said he ) and looke what i am ( being risen with my true bodie ) for a spirit hath neither flesh nor bones , as you see i haue . so that this were sufficient to proue , that a spirit hath no body , although there should bee no other place or text to strengthen the same . and lest wee should fall into the opinions of certaine stoicks , who maintained diuersities of kindes in angels , and that some had bodies , and others had not , s. paul doth direct vs vnto this generall maxime , which is without exception , when hee pronounceth this sentence : omnes sunt administratorij spiritus ; and in another place he saith , that amongst gods creatures there are some visible , and some inuisible , such as are thrones , dominations , principalities , & powers : for confirmation whereof wee may adde that , which we haue alreadie alleaged out of the epistle vnto the ephesians , where there is an opposition expressed between the things that appertaine to flesh and blood , and the things that belong vnto the spirit . touching diuels , they are also called spirits ; but to put a difference betweene the good and them , there is euer subioyned some restriction ; as in the historie of achab , one of them speaketh in this manner : ero spiritus mendax in ore prophetarum . christ iesus often calleth them vncleane spirits , or the diuels angels ; conformable whereunto s. paul termeth them the angels of satan , which must be vnderstood to proceed from their imitation , not from their creation . but it may be obiected , that they haue a body , and are tyed so really vnto the same , that abraham washed their feete , they tooke lot by the arme , and by strong hand drew him forth out of sodome ; and iacob wrestled a whole day with them . it is true indeed , they are supported sometimes by a body , for otherwise they could not be seene , because of themselues ( as s. paul saith ) they are inuisible : yet wee are not to detract from the authoritie of scriptures , that do cleerely teach vs that they haue no bodies of their owne : for wee must affirme with tertullian : habere corpora peregrina sed non sua : they haue bodies ( saith he ) which they borrow , but haue none in their owne nature . wee know that a spirit did appeare vnto our grandmother eue in the forme of a serpent : yet was there neuer any of so blunt & earthy an apprehension , that would affirme that this body of a serpent was the body of an angell . wee are then to say , that this body was framed of one of the foure elements , not of fire , for it would burne : nor of water , for such a body would easily fleet away and be dissolued : nor of earth , for that would remaine sollid vnto the view , and should afterward also bee found : it must therefore necessarily bee framed of aire , both because spirits haue their places of abode from aboue , the good spirits dwelling in heauen , and the bad in the aire , as also for that this element doth easily take the impression of all colours & formes : as we see what great variety of colours are in the rainebow , and what diuersities of shapes and semblances bearing the formes of dragons , serpents , and the like , are represented vnto vs in the clowds . and these formes are dissolued into that from whence they were exhaled and drawne , faith tertullian : eadem ratione species illa intercepta est , qua & edita fuerat , si non fuit initium visibile , nec finis . by which it appeareth that the doue , that descended from heauen and lighted vpon christ iesus , was fashioned of aire , and not of earth : for it is said , descendit spiritus sanctus corporali specie sicut columba in ipsum . the like may be said of the firy tongues , that sate vpon the apostles at the feast of whitsontide : factus est repente de coelo sonus tanquam aduenientis spiritus vehementis . so that it is cleere that these apparances are framed of aire , as the cloud out of which god the father spake to his sonne in his transfiguration , which vanished into aire , as did moyses also , whose body in that apparition was composed of the same element : and whiles the apostles eyes were fixed on these obiects it vanished , and they saw none but christ iesus alone . so when the angell appeared to manoah the father of samson , he mounted vp into heauen in a flame of fire , and in his ascent was visibly seene of him : but by little and little manoah and his wife lost the sight of him , because his body began to dissolue into the first matter whereof it was framed . thus did the angell that accompanied tobias in his iourney , it is now time ( said hee ) for me to returne to him that sent me ; and presently hee vanished from them . and for addition vnto the truth hereof , some alleage experience , saying , that if a man should cut such airie bodies , it would fare with them as it doth with the sun-beame , which doth runne together , and presently vnite it selfe , without any signe of such separation : which very well agreeth with the nature of aire , and is fit to confute the error of psellus , who in the seuenth chapter of his booke , maintaineth that they haue a naturall body , yet in the . chapter he granteth , that such bodies being smit asunder , doe ioyne againe , as doth the aire when it is diuided ; whence he might easily haue collected , that these bodies must bee made of aire , and not proper vnto angels . for touching the reason which he bringeth , that if they had not bodies , they could not be tormented with fire , it is certaine , that the diuine prouidence may easily bring to passe , that a body may really worke vpon a spirit , and likewise the contrary : which no christian can deny , to bee by diuine prouidence wrought in the sacrament of baptisme , where the water as the instrument of the diuine bountie , doth really and truly wash and purge the soule that is a spirit : and experience teacheth vs this truth in nature , for imaginations , which are corporall things , doe depresse the soule and make it heauie euen vnto death , as christ iesus himselfe said . besides , by this reason we should say , that the soules of the damned being departed from this world , are not cast into hell-fire because they haue no bodies , and must therefore bee impassible : and so wee shal fall into their heresie , that maintaine that the soules lie sleeping till the day of iudgement , which doth directly oppose the holy scriptures ; which shew vnto vs , that the soules of good men returne vnto god who hath created them , to be at quiet in his hands and vnder his protection ; as s. stephen saith , domine suscipe spiritum meum : and s paul wished for death to no other end , but to be with christ , cupio , inquit , dissolui & esse cum christo : which is confirmed by s. iohn in the reuelation , saying , henceforth doe the soules rest from their labours , for their good workes follow them ; and death ( saith s. paul ) shall be a gaine vnto me : on the other side they teach that the soules of the reprobate are tormented in the flames of hell , as appeareth in the gospell by the rich glutton , and by the saying of saint iohn baptist , who told the pharisies , that the axe was alreadie applied vnto the roote of the tree , and euery tree that brought not foorth good fruite , should bee hewen downe and cast into the fire . this s. iude affirmeth is already happened to the sodomites , as also to chorah , dathan , and abiron with their complices , and that they went quicke downe to hell . but here may an obiection be made , how spirits are able to frame vnto themselues such bodies at their own pleasure ? s. augustine answereth , that spirits by a certaine agilitie and naturall power can bring to passe whatsoeuer may be done in nature : for they doe perfectly know not onely the effects of nature , but the causes also ; which proceedeth from the refinednesse and subtilitie of spirit , wherewith they are indowed : which they so well know how to manage and applie , that whatsoeuer nature maketh successiuely and at leisure , they doe the same in an instant . we see the aire diuers times being disposed thereunto by certaine causes , is variously depainted with colours and diuers semblances ; and in the sommer wee sometimes see toades and frogs fall with the raine , which proceedeth frō the corruption of the aire , from whence also butter-flyes and catterpillers , and the like vermine are ingendred ; all which is produced from the successiue operations of nature . the like effects may bee produced by spirits , by vniting of causes , whereupon the effects doe necessarily follow . thus we reade that the diuell tooke vpon him the forme of a serpent , which cannot be denied ; as also that pharaohs magicians , by the assistance of satan , did make serpents and frogs appeare before the people : and surely they may in the like manner shape and counterfeit any other figure , yea of a man himselfe , as is cleere by the apparitions recited in the book of genesis . from whence we must draw this necessarie conclusion , that it is contrary both to naturall reason , and to scrip that spirits should haue bodies , but that they are incorporeall and inuisible . the resolution of all this discourse may bee had in the booke intituled , de ecclesiastic is dog matibus , which is amongst the workes of s. augustine , where in the . chapter he saith : we beleeue that god is inuisible and incorporeall , because hee is euery where , and is present in all places , yet not bounded in by any place : but we beleeue that intellectuall substances are corporeall , because they are circumscribed in a place , as the soule within the body : and hence it is that they are called corporeall , because they are limited in their substances . it remaineth that wee endeuour to know when they were created , since moyses maketh no mention of it ; and from whence it proceedeth , that there is a difference betwixt spirits , so that some are good and some bad . chap. iii. of the creation , goodnesse , or maliciousnesse of angels . saint athanasius when he was to giue his full resolution and opinion concerning spirits vnto prince antiochus , demandeth in the first place , whether angels were created , or no ; for moses maketh no mention thereof in the first chap. of genesis where hee purposely laboureth to magnifie the power and goodnesse of god in the worke of creation . and in good reason doth he take his beginning from this question , since the weightiest argument that saduces and atheists can alleage for themselues is , that moses speaking of all the creatures of god , and of the heauens themselues doth yet make no mention of angels : whereupon the ancients haue endeauoured to giue a satisfying resolution heereunto , as s. chrysostome , s. athanasius , theodoret and others . s. chrysostome particularly in two passages doth determine this point . i know well ( saith hee , speaking vnto the people ) that you are accustomed to demand , why it is not said , in principio creauit deus angelos & archangelos , as well as it is written , in principio creauit deus coelum & terram , especially since angels and archangels are vndoubtedly compositions of more noblenesse and puritie then heauen or earth . you are to know ( saith hee ) that the holy scripture is nothing else but a letter missiue , which god by his ministers doth send vnto vs : no lesse then when wee read that helias was sent from god vnto ioram king of israell with a letter missiue to reclaime him from his faults , and to instruct him in the will of god. now when a great lord writeth his letters missiue , hee doth accommodate the stile and matter of them vnto the qualitie and capacitie of the person vnto whom he doth addresse them : for hee must write to a prince after one fashion , and after another fashion vnto a philosopher , and in a different maner from these , when hee writeth to his wife or to his children . now the first letter missiue , which god in his goodnes sent vnto man , was the fiue bookes of moses , which hee directed to the people of israel . this people of israel , vnto whom the letter was addressed , was a rude and an ignorant people , because they were newly infranchised from the slauery and seruitude of egypt , where they had been for the space of yeares very cruelly oppressed , being all of them constrained to apply themselues to manuall trades and workes , as to gather straw and clay , & to carry great baskets vpō their shoulders ful of such stuffe , wherof they were afterwards to make bricks , and then to carry them where the cities and pyramides of aegypt were a building : and this they daily did , not hauing leasure to breath or to serue their god one day , as may be easily seene in the beginning of exodus so that whatsoeuer was said of ioseph , may very appositly be applied vnto this people : diuertit ab oneribus dorsum eius , manus eius in cophino seruierunt . which was the cause that they were a rude nation , & altogether vnacquainted with good literature . and this is the peculiar slight of tyrants ( as aristotle writeth in his politicks ) who will not permit their subiects to study and attaine vnto learning : which was the practise of iulian the apostata against the christians . they were all then very ignorant except moses who was exempted from such rudenesse , because he had his education in the kings palace , and was the adopted sonne of king pharaoes daughter , and this s. stephen well obserueth , saying , erat moses doctus in omni scientia aegyptiorum : for he had skill in astronomy , geometry , and the mathematicks , but the rest of the people were exceedingly ignorant , and could not conceiue of any thing but what they could see with their eyes , which is the ordinary fashion of illiterate people , who are not able to eleuate their spirites higher then the earth , and laugh at philosophers when they dispute of the roundnesse of the sunne , of the height of heauen , and of the sphericall forme of the sea and earth : and heereupon it is that moses saith to god , alas lord , i assure my selfe that they will not beleeue that which i shall say vnto them , for when i shall speak of thee lord , what fashion shall i hold in my discourse to make thy maiesty knowen vnto them , since their apprehensions doe sauour so much of earth and dulnesse . but god answered him , it shall be sufficient for thee to tell them , that hee ( who is ) hath spoken vnto thee : for hee would not that hee should speake vnto them in a higher straine then of his being onely , which is a thing common and agreeable to the least creature of the world , although if these words bee vnderstood by nature , not by participation , they haue a high and mysterious meaning : but this distinction was not mentioned vnto them , because he would fit his discourse to their vnderstandings . and this is the very opinion of s. dydimus , who sheweth , that according to the diuersitie of tymes and persons there came prophets and others in the name of god : some with the name of him that was almighty , others with the name of him that was replenished with all goodnes , and others with the name of vnappeasable rigour and iustice . and thus ( saith hee ) was moses sent vnto this rude people with the name of him that is , for god would at that time exact nothing from them , but that they should vnderstand that the god of their fathers is , and was not like the false gods of egypt , who indeed were not , because they had not so much as an existence which is the least that any thing may haue . in like manner when christ iesus did addresse himselfe vnto the seauen churches of asia , hee set downe diuers attributes of his maiestie in the beginning of those letters according to the diuersitie of persons . and s. paul preaching at athens among the philosophers did purposely decline to make particular mention of the trinity , but thought it sufficient to expresse vnto them that there was a god who created heauen and earth : deus ( inquit ) qui fecit mundum , & omniae quae in eo sunt coeli & terrae ' dominus , non in manu factis templis habitat . s. peter also in his first sermon to the iewes , doth not at the first cast plainely expresse that christ iesus was the true god , but accommodating himselfe vnto them hee is contented , if at the first he may winne thus much vpon their beleefe , that christ iesus was a holy and innocent man sent from god , iesum ( inquit ) nazarenum virum approbatum a deo signis & virtutibus : but afterwards he speaketh vnto them in a higher straine , hauing once prepared them for more diuine instructions . and so heere likewise in processe of time did god manifest vnto this people , that there were angels , and that they had their creation from him , as wee shall presently see . which is also more expresly vnfoulded in the new testament , at what time men grew more familiar and better acquainted with the secrets of god. this is s. chrysostoms reason which is very probable and fit to be admitted . s. athanasius yeeldeth another reason saying that this people was exceeding ready to beleeue and admit plurality of gods , which in processe of time they tooke from the superstitions of the egyptians : which conceite being once growne into an habite and custome , it did at length become almost naturall vnto them , and brake out openly in the desert , when they said●n the plurall number , hi sunt dij tui israel quite eduxerunt de terra aegypti . and hereupon god tooke occasion to insist vpon the explication of this in the first commandement of the law , ( which saith , dominus deus tuus deus vnus est ) longer then vpon all the rest of the commandements , because the people were so much inclined to this plurality of gods , and had then lately made and worshipped a calfe . which they may doe well to obserue , who because it is afterwards said , thou shalt not make any likenesse of any thing that is in heauen or in earth , doe conceite that this is the second commandement , and aske the cause why curats doe not so pronounce the same in their seruice , not vnderstanding that the curate doth pronounce but a short summary of the commandements of god , and that this whereof they complaine , is not properly a commandement , but a more ample exposition of the first commandement , against which the people had for a long time most transgressed . therefore doth s. athanasius well obserue , that it was not safe to mention angels vnto them , because they would presently haue thought them gods : which carpocrates , basilides , and other disciples of simon magus also did , as s. ireneus and tertullian haue written . whereunto we may adde a third reason drawne from the more moderne diuines , and that is , that christ iesus was the end and scope of the law , who was to take vpon him the flesh of adam , and not the nature of angels as s. paul noteth , finis legis christus & nusquam angels apprehendit , sed semen abrahae apprehendit . since then christ iesus was not to be the redeemer of spirits , but of men . moses did with good reason passe ouer angels in silence , and bounded his discourse with the mention of visible creatures , ouer whom man had dominion , that in conclusion hee might inferr that man alone had the priuiledge to bee made after gods image and likenesse , that in the end hee might be deifyed and made a partner in the diuine nature thorow iesus christ. by which hee thought to leade and conduct man the more easily vnto the knowledge of the grace of god towards him , since that he had more remembrance of him then of the angels themselues , who were iustly passed ouer without mentioning , if wee consider hou much our humane nature was honoured by the diuine word : so that hee who is god adored by all , is a man as wee are ; being as absolutely man as i am , and being as truely man , as he is truely god. and this is the conclusion which s. paul maketh against the iewes when he speaketh of angels : nusquam angelos apprehendit , sed semen abrahae . it is also manifest that the old testament maketh no mention of the sinne of lucifer and his adherents , but indirectly and by glances , as when the haughty minded men are compared vnto him , so in esai the . chap. where mention is made of nabuchodonosor king of babilon , and in ezechiel . where the king of thir is described , both of them being meruailous proud and presumptuous against god ; they are ( saith the scripture ) like vnto lucifer . but of set purpose there is no relation made hereof except it bee incidentally , and ( as wee say ) per accidens . for christ iesus did pay no ransome for wicked spirits as he had done for men , but he hath clearly declared himselfe , that hell fire is from all eternity prepared diabolo & angelis eius . but although moses did not make direct mention of them , yet did hee tacitly insinuate the same , when hee saith of the seauen daies , that they followed one the other , and that the heauens went on in their course , making day & night , euening and morning , which could not possibly be without the ministry and helpe of angels . moreouer when he concludeth igitur perfecti sunt , coeli & terra & omnis ornatus eorum , by the perfect ornament of heauen he meaneth angels . for that excellent ornament which addeth such grace vnto the heauens is their motion , without which ( as aristotle himselfe well knew ) the heauen could beame downe no influence vpon the earth , as is intimated by s. iohn when hee saith , iurauit per viuentem in secula quod non erit ampllus tempus . for if wee should say , behold a perfect man , this speech doth import that hee hath a soule , and that his body is disposed and fitted for those motions which are naturall vnto man. whereupon s. chrysostome admonisheth that by this ornament wee are not to vnderstand the light or starrs onely , but many other perfections , both of higher and baser consideration . but because this manner of speaking is very obscure , s. athanasius , theodoret and s. chrysostom moue the question , whether the scriptures doe directly say that the angels were created by god or no : and their resolutions are that they doe so say . first king dauid maketh vs an expresse psalme touching the creation of the world , where hee speaketh generally of all creatures , spirituall , rationall , sensible , terrestriall ; as also those creatures who haue their being in the water and aire in the . psalme , where he beginneth to speake of the maiestie of god in this manner , confessionem siue maiestatem & decorem induisti , amictus lumine , siout vestimento : next hee speaketh of the heauens saying , thou hast stretched them our ouer vs like a tent ; then doth hee adioyne the angels , qui facis angelos tuos spiritus , who makest ( saith he ) thy angels spirits . where by the way wee may obserue for our better information in this and the like places of scripture , that the hebrews haue but three tenses in their verbes , the praeter-perfect tense , the present , and future tense ; and haue not the vse as the greeks and latins haue of the praeter-imperfect and praeterpluperfect tenses , whence it ariseth that the present tense with the hebrewes may ( as the sentence will beare it ) bee translated by the praeterimperfect tense , as also by the praeterperfect , and by the praeterpluperfect tense . and this is practised by the hebrewes in this very passage of scripture , as if they should say in latine , quifaciebas angelos spiritus ; that is to say , lord in the time of creation thou diddest make and fashion these spirits , to bee the messengers and ministers of thy good pleasure . by which place dauid doth not onely shew that god created angels , but also , contrary to the opinion of the greekes and latins , that the angels were created , when god made heauen and earth , and not as some would say , many thousands of yeares before : so that it is not chancefully done , that he first made mention of the essence of god , and then of angels , and last of all of other creatures . the same methode he obserueth in the . psalme , where he inuiteth all things to praise their creator , and doth not omit the angels , but placeth them in the first rank , laying , laudate eum omnes angeli eius , laudate eum omnes virtutes eius , and concludeth that god fashioned and created them as hee hath done all other creatures ; quoniam ipse dixit & facta sunt , ipse mandauit , & creata sunt . the same order is obserued by the three men that were cast into the firy furnace at babilon , who in their thanksgiuing doe inuite all the workes of gods hand to blesse their creator , and descending to particulars ▪ they bring in the angels as the excellentest creatures of all , harmoniously to sing and say , benedicite omnia opera domini domino , cantate & superexaltate eum in secula . benedicite angeli domini , domino ; benedicite coeli domino . where it is very remarkable , ( that we may not digresse from the argument in hand ) against those , who conceite that the creation of angels was long before the creation of heauen , that therefore in this place and some others , the heauen is said to bee set after the angels , thereby to figure out vnto vs the transcendency of angels aboue all other creatures : but why the heauens should be mentioned and not the angels , there can be no other probable and literall reason rendered , then that which wee haue formerly alleaged . s. chrysostome affirmeth that s. iohn made mention of the creation of angels , where he saith , omnia per ipsum facta sunt , & sine ipso factum est nihil . and s. paul doth , as it were , comment vpon this sentence of s. iohn , as hauing bin rapt vp to heauen after him , in his epistle to the colossians , quoniam in ipso condita sunt vniversa in coelis & in terra visibilia , & inuisibilia , siue throni , siue dominationes , siue principatus , siue potestates , omnia per ipsum & in ipso creata sunt . and this doth vndoubtedly confute al the manicheans , marcionists , and other sectaries and disciples of simon magus . so that wee may from hence conclude , that god did create all angels good at first , that is , perfect in all goodnesse both of nature and grace : for whatsoeuer god made , he saw that it was passing good , as moses expresseth it : and towards the end of his bookes hee giueth a reason of the same vnto the people , saying , dei perfecta sunt opera : whereunto agreeth the wise-man , who giueth vs to vnderstand , that god made all things in number , waight and measure , in which the most captious can not finde the least discord or blemish . and christ iesus himselfe doth assure vs , that the diuell did not persist in the truth , that is , in his first integrity wherein hee was created : and that hee was once in heauen , but was fallen from thence like lightning . s. peter and s. iude doe giue the reason of this fall , because , say they , hee sinned against god , which sinne being folded vp in the pleates of malice and obstinacy , was without the proportion of remission and pardon . the same meaning hath iob in the . chapter , in angelis suis reperit pravitatem . and although there were no other text sutable vnto this purpose , then that which is alleaged in saint matthew , where christ iesus doth foretell , that he will cast the diuell and his angels into hell fire , yet would this bee an argument sufficient ( as theodoret well inferreth ) to prooue that he was created in perfection and goodnesse , but that from his owne desire and malice he made choice of euill , by his rebellion against god. non est enim ( saith hee ) iusti dei proprium eum punire quinecessitate malus sit . and certainely it is repugnant vnto the nature , goodnesse and iustice of god , who neuer condemneth any , that doe not through malice deserue such punishment . hence it is that s. augustine doth worthily reprooue porphiry the philosopher , because his assertion was , that there were a kinde of spirits , who from their first nature were originally euill and deceitfull . this proceeded not from their nature ( saith he ) but from their will. it remaineth now , that we declare what manner of sinne it was , whereof they were conuicted . s. augustine giueth vs the resolution heereof , saying , since they are spirits , wee are not to conceiue , that they were fornicatours , drunkards , or addicted to any of those grosse vices , which haue their sting in the flesh : but we are to obserue , that there are two sorts of sinnes ; the first are spirituall , because they are proper to spirituall substances , such as are pride , and enuy : the other are carnall , and proceed from the flesh . s. augustine spake not this of his owne head , but grounded it vpon the scripture , which specifying the sinnes that are peculiar vnto satan , maketh mention of these ; as esay and ezechiel when they would exaggerate the great ouer-weening and pride of the kings of babylon and thir , he maketh a comparison betwixt lucifer and them . and our sauiour when he saw his apostles to be a little pussed vp and swolne in spirit , because at their words and commandement the diuels were cast out , reioyce not ( saith hee ) in this , for i saw satan fall from heauen like lightning : by which words hee insinuated thus much , that the downe fall of the diuell proceeded from pride . s. paul also in his admonition vnto bishops that they should be humble , doth charge the bishop not to bee pussed vp with pride , least hee should fall into the same condemnation with the diuell . touching the sinne of enuy , it is also written inuidia diaboli mors intrauit in orbem terrarum . and the reason why mention of mankinde is made heerein , is , to giue vs to vnderstand , that the diuell fell not into the sinne of enuy , till after the creation of man , and that pride was his peculiar sinne , for the which he was thrust out of heauen . now whether it were , that by reason of his great endowments of nature , hee did so farre ouerballance his owne worth , that hee might conceite that hee was able to make himselfe an associate and partaker in the diuine nature ( which is the highest degree whereunto an intellectuall substance may aspire ) and that by his owne naturall and peculiar forces ( as esai and exechiel doe seeme to imply ) or whether he would not acknowledge christ iesus the mediatour of men and angels for his head , which mystery might by reuelation be proposed vnto him , ( as it was afterwards also vnfolded vnto adam and all the fathers of the old testament ) it is most certaine that from his owne will , and in the pride of his heart , he rebelled against god , so that there was a battell fought in heauen , after the manner that spirites combat one against another , by a strong renitency and resistance of the ones will against the others , euen as wee also fight against them . but the good angels would by no meanes adhere or fauour that damnable attempt , but resisted it with all their forces , accomplishing that which is written of them . benedicite domino omnes angeli eius potentes virtute , qui facitis verbum eius , ad audiendani vocem sermonum eius . thus were the euill spirits thrust out of heauen for their pride , whereas the good spirits were still made blessed in the participation of the vision and presence of god. this did christ signifie vnto his apostles , when out of pride they demanded of him , who among them should bee the greatest in the kingdome of heauen : hee tooke a litle childe by the hand saying , if you become not like vnto this litle childe , yee cannot enter into that kingdome : and beware how you offend one of these litle ones , for their angels doe alwayes see the face of my father which is in heauen : whereby he giueth to vnderstand , that children by reason of their naturall humility are like vnto angels , which angels by this meanes doe see the face of god. since this great reuolte in heauen , there hath euer been a contrariety and warre betweene the will 's of good and bad spirits , and betweene good and bad men also : as between abel and cain : isaac and ismael : iacob and esau. and this is it which s. iohn speaketh of in the apocalypse , that there was a great battell in heauen between michael and his angels , & the dragon with his angels : and s. iude bringeth in the same michael , disputing and chiding with satan . since therefore hee is full of wickednesse , and altogether depriued of the grace of god , he can doe nothing but what is naught , and because hee cannot wreake his malice vpon the saints in paradise , hee conuerteth his fury against man , that is made after the image of god , and is heere seated vpon the earth , that hee may worship his creator , and acknowledge and serue him with his whole heart , that so he may at length participate of that diuine glory and felicity , which the diuell by reason of his pride is vtterly depriued of , as we haue already alleaged . and this is the next pointe , which offereth it selfe to consideration , in the ensueing chapter . chap. iiii. the meanes which diuels haue , to appeare and come vnto vs ; in what part of the world they reside ; how they are bound ; and their sundrie waies to tempt men . touching the meanes which spirits haue to performe this , the scripture teacheth vs , that in their downe-fall from heauen , some remained in the middle region of the aire , which is darksome & obscure , because the sun-beames passe through the same without refraction of any solid body , which by repercussion might double their force and light , and without which they shine not at all : as is euidently seene in a caue , where there is no light at all perceiued , but in the place where the sunne-beame doth fall . and although we had no other proofe , then that generall rule of saint ierome , it might sufficiently euince the same : for these are his very words ; omnium doctorum opinio est , quod aër iste , qui coelum & terram medius diuidens , inane appellatur , plenus sit contrarys fortitudinibus . since then there was neuer any doctor of the church , which made scruple of the truth hereof , wee must thinke that they had good warrant for the same from the scripture . they did no doubt consider , that our lord in the parable of the seede , did by the birds of heauen , which deuoured the corne , vnderstand and also interpret it to be the diuels , whom he calleth the birds of heauen , thereby meaning the aire , according to the vsuall hebrew phrase , and agreeable vnto our maner of speech also , who commonly say , the raine falleth from heauen , when the meaning is , from the aire . for as s. ierome hath well obserued , all philosophers doe agree in their opinions , that the clouds ( by the dissoluing of which the raine is engendred ) are not drawne vp aboue two miles at the most from the earth , whereas the distance betwixt heauen and earth is incomparably greater . and this is s. pauls meaning , when hee telleth the ephesians , that our fight is not chiefly against men , but against the princes of this world , which are the wicked spirits , that haue their abode aboue in high places : and as himselfe explaneth all these authorities in the second chapter of the same epistle , by these high places he meaneth the aire : secundum seculum mundi huius ( saith hee ) secundum principem potestatis aëris huius , spiritus qui nunc operaetur in filios diffidentiae . ( which is also declared by s. iude in his canonicall epistle ) shewing that these wicked spirits are abiding in that darksome aire , & are there reserued for the day of iudgement , when they shall heare these words , goe yee cursed into hell fire , which is from the beginning prepared for the diuell and his angels . his words are these : angelos qui non seruauerunt suum principatum , sed dereliquerunt suum domicilium in indicium magni diei , vinculis aeternis sub caligine reseruauit . and here may be fitly alleaged that which is written in s. luke , where it is related , that the diuels besought christ iesus , not to send them out into the deepe , but rather into the heard of swine : and they doe likewise complaine vnto our sauiour , saying , vt quid venisti ante tempus torquere nos ? as if they should haue said , we are assured of our totall and vtter damnation , but the time thereof is not yet come , for this shall bee put in execution at the last day of iudgement , which being not yet present , thou maist doe well to leaue vs in these parts , vntill that time approch . the like may be said of that place in the reuelation , vah mari & terrae , quia descendit diabolus ad vos , habens iram magnam : and it is againe declared in the same booke , that our aduersarie the diuell was cast into the lake of fire and brimstone . and that wee may resolue , what the difference is betweene the diuels that are in hell , and those whose abode is in the aire , although s. ierome maketh daintie to meddle with it , because he conceiued it to be from the matter , whereof he intreated , as also for that hee feared ( as himselfe excuseth it ) lest hee should trespasse too farre vpon the readers patience , in dwelling so long vpon this argument ; yet will we speake somewhat of the same , because this present discourse doth demaund it . it is an infallible truth , that there are great multitudes of wicked spirits , who abide in that gloomie region of the aire , and come also lower and neerer vnto vs , which god in his prouidence hath and doth permit . first , because himselfe imployeth these his creatures , although it be in base and seruile offices ; as a king or ciuill iustice are accustomed to condemne certaine malefactors not vnto death , but vnto the performance of some worke , which aduantageth these offenders nothing at all , but is onely charged with laboriousnesse and toyle , and tendeth meerely to the publike good . thus were many in times past banished , or confined to some isle or mountaine , to labour and digge in the quarries of marble , for the princes profit and behoofe , and did euer carrie their chaines of iron on their feete , and had a good guard to watch them . the like is done vnto those that are slaues in the galleys . secondly , for our exercise , as s. bernard hath it , and it is also the obseruation of s. hierome , who applieth this vnto the iebusites , philistins , and other barbarous people , that by diuine permission were left in the borders and skirts of the land of promise , to exercise the people of the iewes , who otherwise would haue spurned at gods commandements : and these were the type and figure of those wicked spirits , that christ iesus after his death and passion , was to leaue in the aire , to exercise vs in whatsoeuer is good and praise-worthy : as sand which of it selfe is fruitlesse and barren , yet serueth very fitly to scoure and make bright the vessels of gold or of siluer , which are carefully looked vnto in the great house of a father of a familie . thus was iob exercised , and thus haue all good men been tried , as s. paul witnesseth of himselfe and saith , that hee endured the buffetings of satan : and doth conclude in the epistle aboue cited , where he mentioneth these things , that christ our redeemer , doth by the merits of his death and passion lend vnto vs all , a compleate armour , that so we may be the true champions of god. the sword is the word of god ( saith he ) the helmer , hope : the corslet , charitie : and the shield , faith , as s. peter saith , cuiresistite fortes in fide . to be briefe , if wee be thus armed , the diuell shall haue no power ouer vs , as s. augustine obserueth . first , because as soone as wee brandish these spirituall weapons against him , hee presently turneth his backe and flieth from vs , which s. iames also witnesseth , resistite ( saith he ) diabolo , & fugiet à vobis . secondly , because he can doe no good vpon those that doe resist him , and onely gaineth on those that make no preparation to stand against him , non vincit nisi volentem . being houering so neere about vs , they haue yet a curbe & snaffle to restraine them , and that is gods prouidence , which either by the ministerie of good angels , or otherwise as it shall seeme good vnto him , doth hold in their rage and malice with so strong a hand , that they haue no power to do that which is within the compasse of their naturall forces , and like slaues they are faine first to aske leaue of god , before they dare attempt any thing . thus we see the diuell asked leaue of god to afflict iob in his person and goods ; and the diuels mentioned in the gospell dared not to enter into the swine , vntill they had gotten particular license from christ iesus , as tertullian sheweth at large . of this curbe s. paul speaketh , when he saith , fidelis deus qui non patietur vos tentari supra id quod potestis . he permitteth satan to do many things , but with such limitations , that those assaults wherwithal he would force vs , are neuer aboue our abilities of resistance . we are not therefore to dispute , and aske the reason why god afflicteth one man more then another , and that by such diuersities of temptations , let it suffice that he knoweth , when a young man like vnto dauid , hath both courage and force to encounter with the giant goliah , which attempt would haue crushed in peeces the strongest men in israel , as flesh and blood would haue conceiued . the diuell doth thus trie and exercise vs , both out of malice which hee beareth towards god , and out of enuie which hee carrieth vnto vs ; by which hee doth daily make full the measure of his punishments . for wee are to note , that those diuels , who after their creation offended most by their pride , malice and ingratitude , were cast into the deepest dungeon of hell , and are already tortured with all the extremitie that may bee ; but they that did not transgresse in that heighth of wickednesse , fell no lower then the aire , and do there acquire vnto themselues new damnation , not in their depriuation of the vision of god , for that is common to them all , but in the accession and increase of paine in the pit of hell . and this the doctors of s. ieromes time were wont to relate , saying , that if a christian did resist the diuels temptations , he doth not only aduantage himselfe thereby , but doth doe a good turne vnto the diuell his aduersarie , because by this meanes hee is not punishable with so great torments , as if hee had ouercome the christian : whereas else he should be plagued for the same , in that he was the cause of that sinne . hereupon it is that the diuels were afraid to be sent into the deepes , after they had a long time tempted and tormented the poore iew. this prouidence of god hath in like sort withheld it selfe from casting them all into the lowest bottome of the pit of hell , although they are tied vp for the most part in some quarter of the world : which is nothing else , but when god commandeth them not to budge from a certaine set place , and restraineth their workings elsewhere . and this ligation , or chaining vp , is the greatest torment vnto them that may be●in regard that they are spirits , and therefore of a generous and actiue nature , fashioned with all free scope and libertie to worke in all places , which they haue a minde vnto . and therefore doth tertullian call them quodammodo volucres , because they are of a more excellent agilitie , then the swiftest bird when he is vpon his wing . so that wee are to conceiue , that by this restraint and confinement they are as it were cooped vp in a cage ; and are not able to flie vp and downe to execute their purposes , by reason of this compulsorie detainment : but are infinitly vexed at this commandement which god imposeth vpon thē . thus must the passage in the booke of tobias be vnderstood , where it is said , that raphael tooke the diuell asmodeus ( which in hebrew signifieth a banished man ) and banished him into the desert of the vpper aegypt : and in like manner that passage in the apocalypse is thus to be interpreted , where it is said that satan was bound and loosed againe : which importeth nothing but this , that all his power and actiuitie was for a time taken from him by god , and was afterwards restored vnto him againe . for in the last daies of the world he shall be vntied , and shall haue full permission giuen vnto him to powre foorth all his rage and venome vpon the children of god , yea so farre shall the authoritie of antichrist gaine vpon the world , as that they shall be able to worke miracles , as to make fire visibly to descend from heauen , and such like wonders , described at large by s. iohn in the reuelation . but the diuell is now tied vp from doing of these things , although in his owne nature he be able to doe as much mischiefe as hee did in iobs time , and as hee will doe , when antichrist shall bee borne . hee was confined and chained vp by the death and passion of christ iesus , from speaking any more by oracles , as appeareth by the apocalypse , and as experience it selfe teacheth vs : but when the end of the world shall approch , hee shall speake vnto men in a more familiar manner , and shall appeare vnto them in a visible shape . all which discourses are epitomized in a word by saint thomas , when he saith , daemones dicuntur ligari quando impediuntur agere , quae naturaliter possunt , & solui , quando permittuntur . the diuell then hauing this permission , like a subtle serpent , and one that well vnderstandeth his grounds whereupon hee buildeth his attempts , hee practiseth diuers and cunning slights to inueagle and gaine vpon the sillines of men : which we may manifestly see in two visible apparitions set downe in the scriptures , the one in the old , the other in the new testament ; and this ought to be sufficient to informe our beleefe heerein . it also plainly appeareth by the experience which the good old father anthonius monachus had thereof , whose history is written at large by saint athanasius for in that discourse it seemeth , that this good man was selected by god himselfe , expresly to indure the assaults of satan both sensibly and visibly so that we may learne from him what the subtilties of the diuell are , and what meanes we haue to keepe vs from his snares and ambushes . touching the first visible apparition of satan , which is described in the third chap. of genes . it thereby appeareth that he may take a visible body vpon him , and so appeare vnto men , not that it is in his power to take a body vpon him when hee pleaseth , for the confusion and danger that might grow thereby would be exceeding great . repraesentaret enim se vxori tanquam maritus , seruo tanquam dominus , religioso tanquam praelatus , poenitenti tanquam confessarius , & sic nullus esset securus , & tentaremur suprae id quod possemus , . corinth . . et esset contra prouidentiam dei. he is therefore inhibited and restrained by the omnipotencie of god , as both s. augustine , and s. thomas doe notably shew : but god doth sometimes permit the same , partly to force a beleefe vpon our vnderstandings , that there are wicked spirits , which practise nothing else then how they may destroy vs , and partly to informe vs how foule and vgly these vncleane spirits bee , since the time that they were chased from god , and tooke armes against him . for now the diuell appeares in a fearfull and hideous shape , as in the forme of a serpent , or some such deformed beast . and therefore in the beginning of the bible he is set foorth vnto vs like a venomous snake , which is agreeable vnto the second reason , and in the beginning of the gospell preached by christ iesus , he is described to be one full of talke and pratling ( which-answereth the first reason ) but he hath no other end in this talke then to snare vs , and to breake our neckes . and from the abundance of his cunning , his custome is to accommodate and fit himselfe vnto the humour of those whom hee would circumuent ; wherein he sheweth himselfe to bee gods ape , who doth descend vnto our capacitie and imperfection , and doth practise that saying of paul : omnia omnibus factus sum , vt omnes lucrifacerem . thus when the diuell commeth vnto a silly woman that hath little knowledge , but what by nature and sense is prompted to her , he wil straight begin to derogate from god , and to make it questionable whether those things that are affirmed of him be true , or no. and because he knoweth that this sex is very liquorous of honour and greatnes , he will not stick to make large promises vnto them . and in the third place , beside the exquisite meates and drinkes , he further promiseth vnto them all sensuall and fleshly pleasures whatsoeuer : all which temptations are easily discerned in the assaults which hee vsed , to tempt the first woman , who representeth vnto vs all those that forget god and his blessings . for it is a certaine truth , that if hee had applied himselfe vnto adam , hee would haue laboured his subuersion by more couert & guilefull meanes then hee vsed towards the woman . and therefore s. paul attributeth the glory of this conquest to haue proceeded from a womanish simplicitie , concluding in these words : ne sicut serpens seduxit euam , ita seducantur sensus vestri à simplicitate quae est in christo iesu. but when he was to tempt christ iesus , he tooke another course , for without any derogation from god ( because a man of a setled vnderstanding and faith doth abhorre such grossenes , and stoppeth his eares against it ) hee beginneth with that which seemeth to haue no apparancie of euill , but rather to haue bin vsed by holy men , as moyses did by his prayer change the blood of the riuer into water , and made the rocke to gush forth with fresh and wholesome streames , as it is written : qui conuertit petram in stagna aquarum , for then the people were in great extremitie for water . so he laboured to perswade christ iesus to make the stones bread , when as it might seeme hee had neede of sustenance , and was in the desert as moyses was . secondly , knowing that christ iesus was conuersant in the holie scriptures , and would be most attentiue vnto them , he alleageth diuers passages from thence . and being able to doe no good that way , he offereth vnto him the monarchie of the world ; knowing , that science puffeth vp those that haue no charitie , and maketh them beleeue that they are able to sit at the sterne , and gouerne the whole world better then any other whatsoeuer . to conclude , he resembleth the crocadiles of aegypt , who when they perceiue a traueller neere vnto nilus , they begin to faine the voyce of a man , weeping and taking on as if they had great neede of succour , and when the poore man shall simply make his approch , he is suddenly deuoured . s. athanasius reciteth , that on a time the diuell did thus plaine himselfe , neere vnto the cell of of that godly father antonius , who demanding him what he was , hee answered ( when hee saw that hee was discouered ) that he had iust cause to complaine , for all the world did taxe and burthen him to be the author of all the villanies that were done , although he were very innocent and free from any such matter . and sometimes hee would sing psalmes , the better to insinuate himselfe vnto him ; but hee stopped his eares against him , and would take no heed what the diuell did sing , practising that which is written , ego autem tanquam surdus non audiebam . at other times he presented himselfe before him with great glorie , transforming himselfe into an angell of light ; but he shut his eyes , and would not gaze vpon the beautie of satan : so that when hee perceiued that he could gaine nothing by all these baites and allurements , ( for by his often prayers , weeping , and fasting , hee had obtained the gift which s. paul calleth discretio spiritum ) he then came vpon him with a hideous noise to affright him , sometimes appearing in the semblance of a dragon , and sometimes in the shape of some other dreadfull beast : and then he would stand before him like a man , but of such an enormous and vast size and stature , that he seemed greater then any giant , and did touch the cloudes with his head , although his feete stood vpon the ground . then would hee make a great noise as if the cell had been inuironed with horses , chariots , and armed men ; but he euer recommended himselfe vnto god , and regarded not these collusions of the diuell , remembring that which is written : hi in curribus , & hi in equis , nos autem in nomine domini nostri inuocabimus . the diuell forgot not to cast wedges of gold in his way by which he was to passe , that so he might baite him with auarice , yet at the signe of the crosse ( saith s. athanasius ) they all presently vanished . he also appeared vnto him in the shape of a woman to tempt him vnto the sin of the flesh ; and when by none of these meanes hee could preuaile against him , hee then began to exhort him to watch , and spend the whole night in prayers , to fast often , and to practise all other spirituall exercises , that so hee might either breed a disgust of these things in him , as being perswaded thereunto by the enemie of nature , or at the least , that hee might seeme to do something at his request : but this holy man , who might well say with s. paul , non ignoramus astutias eius , did not for all that , disaccustome his holy exercises , but rather encreased his deuotion , not because the diuell commanded it , but because christ iesus taught it both by word and example : knowing well that whatsoeuer the diuel saith or doth , it is for an ill purpose , and therefore by how much the lowder hee was in his confession , that christ iesus was the sonne of god , by so much the more did christ check his speech , and commanded him to silence . the last way which hee vsed was in chiding him for his austerity of life , shewing vnto him that this was a rigorous , strict & burthensome way , and it would be a means to hasten his destruction being one of gods creatures , rather then to enable him for his seruice , and that it was no sin to vse the creatures of god freely with thanksgiuing , so that there were no excesse or gormundizing in the same . lastly , hee threatned to beate him and to kill him by breaking his neck . but hee was readily answered , that since hee could not hurt the least sheepe that iob had , nor enter into the heard of swine without leaue , much lesse could he endamage a man who is sheltered vnder the wing of gods protection , and who hath the haires of his head numbred , so that not one of them can fall to the ground without the expresse will of god. chap. v. that the diuels scope is to make himselfe to be worshipped as a god , and to deceiue men : that the diuell knoweth not things to come , neither can be penetrat● or diue into the secrets of mans heart . when we would speake definitiuely of the diuell , and inquire into his nature , we must euer call to minde those two sinnes which are peculiar vnto satan , and that is , pride and enuy : for from these two spirituall vices , all other effects doe streame forth as from two plentifull fountaines . therefore as at the first he , together with his angels did sinne thorow pride , and would iniuriously inuade god , and share with him in equality of glory , so doth he still persist in this peruersenes , and remaineth hardned thorow the great impenitency and obduratnesse which swayeth in him , in somuch that he doth not yet forbeare to say in his heart , similis ero altissimo . this he practised from the beginning , for if we behold what manner of conference hee held with the woman , it is easily seene , that hee did driue all vnto this head , that she would worship him as a god. when a tyrant would by vsurpation take vpon him another mans kingdome , hee laboureth to eclipse the naturall prince , and to perswade all men that himselfe ought to be receiued and acknowledged for their true soueraigne : so when satan would perswade eue , that god did grudge and enuy them , and would be very much grieued that they should bee aduanced vnto that height , whereunto their owne excellency did carry them , the conclusion and inference that was to bee made thereupon , could imply nothing else but that they were to conceiue that this god was not the true god , because the true god like a true father wil straine his vttermost endeauours , to set his childrens fortunes high and in the top of honour : and further , since he desired to bee thought such a one as did long for nothing more then their aduancement , and seemed for that purpose to appeare , and to speake familiarly vnto them , although hee was of an inuisible nature , and of a substance more refined and excellent then theirs , yet did he make shew that hee was willing to direct and guide them to the supreamest felicity , euen to bee like vnto god ; from thence be might easily conclude that he was the true god , and therefore as the true god was to be worshipped by them . neither was his purpose wholly frustrated , for many nations haue since conceiued , that the serpent , which spake by the serpent , was the true god : insomuch as the greeks haue from hence drawne their etymologie of serpents , as s. athanasius hath well obserued , for ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , a serpent is so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , one that speaketh , because it was the serpent that spake to our first parents . for they had an opinion that this speech was for the great benefit and good of mankinde : which conceite was not onely intertayned by the grecians , but passed for currant thorow the whole romane empire , after that an oracle had told them that the plague which raigned in rome should haue no end , vntill they had sent vnto the god aesculapius . the ambassadors who were purposely designed for this imployment , being come vnto the place which the oracle had pointed out vnto them , found a great serpent , which they tooke into their ship and carryed to rome , where he remained for the space of three dayes . and valerius maximus maketh sober and serious mention of the same , as being a matter that much conduced vnto the worship of the gods , and ouid shameth not to call it his god cum cristis aureus altis in serpente deus praenuncia sibila misit . lucian hath composed a treatise heereof , and affirmeth that the oracles , which proceeded from the mouth of a certaine serpent , lead vp and downe by a magician called alexander , were more diuine , and to be held in greater veneration then those that came from priests , because ( saith hee ) these came immediatly from the very mouth of god. nay , which is more to be wondered , there were hereticks in the primitiue church that affirmed so much , and were perswaded that the serpent which spake vnto eue was a true god : and therefore their custome was to place a serpent vpon their altar , vnto whom they offered their sacrifices , and heereupon were called ophites , that is to say , serpentines , or people that adored serpents . of farre greater probabilitie was the conceite of the assyrians , chaldeans , and other easterne nations , who affirmed ( as appeareth by the writings of pherecides syrus ) that the great god of heauen hath chased away all the diuels from thence , whose captaines name was ophianus , that is to say in latine serpertinus : these ophites haue in this ( as lactantius well answereth the idolaters ) much abused themselues mistaking black for white , and the prince of diuels for the prince of men who is god alone . all this digression tendeth to no other end , then to declare that the true intendment of that old serpent the diuel , was , to make himselfe to bee adored as a god , which doth clearly appeare in the whole progresse of those temptations which he vsed against christ iesus : for the last assault he reserued these words , which were indeed the very marke and scope whereunto he leuelled all his temptations , si cadens adoraueris me . from hence it ariseth that he hath caused temples to be built for him , altars to be erected , feasts to be ordeined , priests to be interteined , and sacrifices to bee presented vnto him , because he seeth that god hath ordeined the same for his seruice ; not ( as s. augustine well sheweth , that hee is pleased with the smell of the rost proceeding from these creatures or the like , but because hee is much delighted that the honours which are due vnto god should be mis-applyed vnto him . wherein he seedeth himselfe with a fantasticall shew of contentment to see himselfe in apparence honoured for a god , although he be damned and tortured for euermore . daemones non cadauerinis nidoribus ( saith s. augustine ) sed diuinis honoribus gaudent . to maintaine himselfe in this state and greatnesse , he could not deuise a readier way then to speake familiarly to men , and to tell them those things which were secret and hidden ; and this hee doth by way of oracles , the first whereof we may tearme the oracle of the serpent speaking vnto eue. for what importeth it whether hee entered into the body of a serpent , or into a statue of marble ? this hindereth not , but that a man may well say , that the first oracle was , when hee spake vnto the first woman . and therefore doth tertullian iustly place the first woman in the first catalogue of hereticks , because to speake so familiarly vnto the diuell , was an apostacy . after the stood , oracles began to be more frequent , and had their originall from the posterity of cham : whereupon it came that the most auncient oracle which wee find in authors is oraculum hammonium , as if we should say , oraculum chammonium : for the name of cham is written in hebrew with a strong aspiration , and therefore our translatour rather maketh it cham then ham , although it be all one in sense , and the very name doth sufficiently shew that the antiquity and originall of oracles after the flood came from cham , who was cursed of god , and of his father : and this inuention of worshipping the diuell was found out by him to build vp the city of the diuell , as cain had formerly begun to oppugne the city of god built by abel and continued vntill noah . we also see in the scripture that wicked kings did send vnto the oracles of the gentiles , as vnto acharon and other places to haue their doubts and questions resolued and answered . thus satan hath not forgotten his old wont , but as hee would at the first haue inuaded gods honour , by predictions of hidden and future things vnto the first woman , apperientur ( saith he ) oculi vestri & eritis sicut dij scientes bonnm & malum , so now also would hee continue his cosenage amongst men who haue a naturall desire and curiositie to know secret and future things , which they drew from adams depraued nature , who desired to become as god , knowing that the property of god is to diue into all hidden euents , especially to vnderstand mens thoughts and things to come . the scripture teacheth vs these two points : the first in ieremy , inscrutabile est cor hominis , & quis cognoscet illud ? ego dominus probans renes & corda . and for the second point esay saith , annunciate nobis quae ventura sunt , & dicemus , quia dij estis vos . so that if we shall more narrowly sist into the passages of histories , we shall find that oracles tended to no other end then to beget an admiration in men , and to relish and giue contentment vnto that pride which naturally is rooted in them . yet the truth is , that the diuels neuer vnderstood either the one or the other of these points of knowing things hidden or to come : which we will a little enlarge , that the curious of these times may know how much they abuse themselues , in thinking that they are able to attaine vnto the knowledge of these two things , either by a secret league or familiarity with the diuell , or otherwise by superstitions and magick . for the first , diuines haue learnedly laboured in the same , grounding their discourses vpon that sentence of ieremy , and vpon the saying of s. paul , nemo scit quid sit in homine , nisi spiritus hominis qui in ipso est : and dauid also doth often appropriat that vnto god alone scrutans corda & renes deus . so that man alone doth by nature know what hee thinketh in his heart , which no other substance can search into but god onely . this is well verified in the history of nabuchodonosox , who when hee had forgotten his dreame , would haue had his southsayers to diuine what it was : but it was told him that he demanded an impossibility . sermo enim quem tu quaeris res grauis est , neo reperietur quisquam qui indicet illum in conspectu regis , exceptis dijs quorum non est cum hominibus conuersatio . where it is very obseruable , that hee had assembled not onely philosophers and astrologers , but magicians also , as the text expresly declareth : and although it be certaine that these magicians had contracted secret familiarity with wicked spirits , whom peraduenture they might conceite to be gods , yet doe they set a distance ▪ and difference betwixt the gods that doe sometimes conuerse with men , and those who hold no traffick or intercourse with them : nay they doe confesse that those who familiarly conuerse with men , can by no meanes vnderstand that which is hidden in mens hearts : but in the end daniel gaue the resolution of it , saying , mysterium quod rex interrogat , sapientes , magi , areoli , & aruspices nequeunt indicare regi , sed deus est in coelo reuelans mysteria , qui indicauit tibi nabuchodonosor quae ventura sunt nouissimis temporibus . dydimus saint ieromes master doth of set purpose handle this pointe , proouing that the holy ghost is therefore the true god , because he entereth into the chamber of the heart , and openeth the most secret cogitations there . and hee giueth the naturall reason of this , for the soule hath no quantity or corporall dimensions , but is a pure and spiritual substance , not bounded in by any limits whatsoeuer , but only by that natiue purenesse wherin it was created , so that it must needs follow , that if any thing doe penetrate this substance , it must bee the very vncompounded substance of the soule , or that quickning vertue which was able to put life into the fame : so that there are but these two things absolutly simple and without mixture in the soule . the diuel thē can neither be the substance , nor the life of the soule , and therefore cannot penetrate into it : but god it is who giueth this vertue of life vnto the soule , and without whose concurrence the essence and life of the same would presently be consumed to nothing , and be as it was before the creation of it : whereupon dydimus saith , imparticipabilis diabolus est non creator sed creatura subsistens , introiuit ergo in cor iudae , non secundum substantiam , sed secundum operationem , quia introire in aliquem increatae est substantiae . heereupon hee concludeth , that whereas we finde that the diuell entred into the heart of iudas , it must bee vnderstood of iudas his will : and whereas he is said to fill the heart of ananias , the meaning is , that he filled it with his suggestions of malice , of auariciousnesse , and the like enormities : which can not enter into a man , vnlesse he set his heart open , and giue consent to these temptations . and the very word ( to tempt ) importeth nothing else but an essay or triall of something . satan then doth endeauour to informe himselfe of our goodnesse or naughtinesse , and if hee may coniecture , that there are some feeds of goodnesse in the heart , hee imployeth all his forces to shake the same by those obiects and deuises which hee daily practiseth . s. ierome , dydimus his scholler hath learnedly opened this point , and as it were commented vpon that which his master obscurely deliuered . they that conceite ( saith he ) that wicked thoughts proceed from the diuell , and not rather from their owne depraued will , are worthy to bee sharpely reprooued : for the diuell may suggest and occasion wicked thoughts in men , but cannot be the author of them . hee is indeed an incendiary , and setteth our flesh on fire with burning sensualitie , yet can he not reach the inward part of our heart , but doth coniecture of the same by the habite and behauiour which hee obserueth in vs : as when hee seeth a man gazing often vpon a woman , and applying himselfe wholly vnto her , he presently from hence doth surmise , that he beginneth to commit adultery in his heart , whereupon hee doth forthwith minister vnto him occasion of incouragement , putting many fancies into his head , which when hee reiecteth not , but rather delighteth to entertaine them still , of himselfe and from his owne freewill he sendeth them vnto his soule . the diuell abuseth those that are made to beleeue , that hee knoweth the secresies of the heart ; hee may peraduenture haue some coniecturall knowledge , but because it is in the liberty of mans freewill to abandon and giue ouer such fancies when hee pleaseth , the diuell is oft cousened of his aime , and prooueth a notorious lyar . s. augustine hath made a treatise of this very argument , intituled , de scientia daemonum , where hee largely handleth the same , and concludeth , that they can no more foretell of things to come , then they are able to discerne the thoughts that are within vs. yet would the diuell seeme to make predictions of future accidents , by the answeres of oracles . the king ochosias did purposely send messengers vnto them , to vnderstand whether hee should recouer his sicknesse , or no : and saul did the like , that hee might bee informed , what should be the yssue of the battell which he was to fight against the philistims , whereby they offended against the expresse word of god , which saith , non aocedetis ad magos , neque ab●hariolis aliquid sciscitabimini . and this was the occasion of their ruine , where we may obserue , that it ordinarily by gods permission so falleth out , that if the diuell ( whether it be personally by himselfe , or by any oracle of his , be it liuing or be it dead ) do foretell any good fortune , it seldome falleth out to bee true , but if hee foretell any mischance , it doth assuredly prooue to bee so , because commonly such misfortune is the punishment of this apostasie . and this is easily discerned in the history of saul , and must remaine vnto vs as a maxime or generall rule , which is also the obseruation of s. chrysostome , vide locum in fine huius capituli . also s. athanasius in his resolution of this pointe to the prince of antioche , doth soberly proceed in his discourse by experiences . there be two things ( saith he ) which neither the good nor the bad angels are able to vnderstand , and they are , the secrets of the heart , and things that are to come . it is true ( saith hee ) that sometimes magicians ( whom i tearme the liuing oracles of the diuel ) doe foretell that which doth afterwards happen , by the fore knowledge and reuelations of diuels , but their predictions are of euents that are already happened in other places ; as for example , when they see it raine in india , and that the weather is fit and likely to carry those cloudes towards egypt , he maketh his oracles to foretell , that it will very shortly raine in egypt : so when he obserueth the abundance of snow that lieth vpon hills , is melted , or beginneth to melt , he so resheweth that nilus or some such great riuer , will ouerflow their bankes : so that he telleth nothing but what he seeth , onely this aduantage he hath , that by his nimblenesse hee pre●enteth the effects , which birds themselues might do , if they were indued with naturall reason : yea many times they do foretell things in their flight from one climate to another ; in so much as many philosophers haue bin held in admiration , for their diuinations of those things : which they obserued by their knowledge of the nature of these birdes . therefore saint athanasius doth conclude . resolue with your selues to do something , whereof none can haue the least coniecture , and then go vnto the deuils oracles , who are the magicians , and aske them if they can informe you of this which you haue determined to do , and you shall finde them vtterly ignorant , and vnable to satisfie you . saint athanasius had heard anthonius monachus discourse of this argument , and it is probable , that he had most of his resolutions from him , as from one that had the best experience heereof of any man in the world : for we finde that hee heere reciteth all most the very same sentences which hee did formerly alleage in the discourse of anthonies life : where hee addeth , that the deuils do no more , then one that rideth post and aduertiseth vs of some things that are done farre from vs ; or as a physitian who by feeling a mans pulses , will shew him that hee is likely to fall into a feauer : or as a husband-man who seeing a glutt and ouerflow of waters , will foretell a scarcity of corne to ensue : to conclude ( saith he ) they know whatsoeuer is already done , not what is to come : yet from hence did idolatry and all those newe gods of the heathen take their beginning , and they were esteemed by the simple people to be the true gods. and this assertion which is so waighty , and of such importance , may be strengthened both by scripture , & by prophane authors also : for the most famous oracles that euer were , did flourish in the time of cyrus , in affricke , and in greece , as herodotus writeth : in which times the prophets esay , ezekiel , daniel , and others had foretold diuers great mutations , which were to befall the most renowned nations of the world , as the assyrians , the babylonians , the grecians , and the romanes : yea th●y were so plaine as to point out the grecians , and to call cyrus by his proper name ; the like did the sybilles also foreshowe . now when the deuils were thus armed , they then began to foretell that which they had stollen from the reuelation of prophets , and to deliuer the great euents of things . but if a man did offer to decline from these paths , and did question them of lesse affaires , and of particular businesses , whereof they could haue no knowledge or coniecture , they did so mince and perplexe their predictions with ambiguous speeches , that whatsoeuer should happen , they would still haue a hansome shift and euasion . many graue authors both amongst the greekes and latins , haue handled this pointe , and amongst the latins , we haue many notable passages of lactantius ; and of s. ierome , who hath descended vnto some particulars heerein ; saying apollo delphicus & loxias , deliusque , & clarius , & caetera idola , futurorum scientiam pollicentes , reges potentissimos deceperunt : and hee alleageth many examples of their ignorance : but ( saith hee ) if there were no other thing to discouer their weaknesse but this , that they could not foretell their owne ruine vpon the comming of christ iesus in the flesh , it would sufficiently prooue their imbecillity in the apprehension of things to come . it is reported , that a good vnderstanding man , who was desirous to trie the blockishnesse of a magician , or chiromantick , did shew him his left hand , to haue his fortune told him ; and as the magician was attentiuely vewing the lineaments of his hand , hee strooke him with his right hand a sound boxe on the eare saying vnto him , if thou knowest things that are to come , why dost thou not first learne that which doth concerne thy selfe ? this saith saint ierome of oracles . where by the way we may see , how grossely they are abused , who make any compacts and bargaines with this vncleane spirit , vpon promise to vnderstand from them those euents that are afterwards to follow : as also how greeuously they offend , who addresse themselues vnto such kind of people , which is no lesse then to apply themselues vnto the oracles themselues , as the idolaters of former times did , since the deuill is he that speaketh both in the one and in the other : and this is that fearefull apostasie from the faith , which is so frequently forbidden in the law of god. but saith this good father anthonius , what good shall a man get in suffering himselfe to bee palpably cousened , and in stead of a carkanet , to buy a bracelet of cockles ? especially since this is the way to estrange him from god , and to make him sell his poore soule vnto the deuill for meere lies and gulleries . but put case , that hee told vs truth , yet should we not labour to get this knowledge from the enemy of god and mankinde , for feare he conuey poyson into this hony , as hee did vnto our first parents . hereupon it was that our sauiour commanded the deuill to hold his peace , although hee spake pure truth . and albeit ( saith this good monke anthonius ) hee should appeare vnto vs full of splendour and brightnes , as sometimes he transformeth himselfe into an angell of light , yet are we to shut our eyes , and to turne aside our face from the light which proceedeth from the deuill . the history of saul doth declare , that hee had done what lay in his power , to know that which did so much import him , and had addressed himselfe vnto god and vnto the preists , and prophets , till at the last when he saw , that god would make him no answere , he went as at the last cast vnto a witch , and that hastened on his ruine . let vs learne then to make our addresse vnto god , and if he do not aide vs forth-with , yet to hope still in him , and to waite his leasure with patience : knowing that all doth worke together for our good : but wee will speake heereof more at large in the ensuing chapter . there is another obseruation which saint chrysostome noteth , and suteth notably with this argument , nemo quum fallunt , attendit : sed solum si quid verum praedixerint , aspicit . and againe he saith , qui● homo se dedit diabolipotestati , deus id permittit accidere . men take no heede vnto their falshoods , but do onely looke to that which falleth out to bee true ; but ( saith he ) touching the misfortunes which do fall vpon them , god doth iustly permit them to happen , as the scourge and punishment for their sinne . chap. vi. that sorcerers are as detestable , and as much forbidden by the law of god , as the very oracles of the heathen and their idols were : that it is an idle speech which is giuen out of sorcerers , that princes should take heed of them : the diuersities of customes , whi●h the sorcerers vsed in the olde time : all proued by the scripture . although pliny was of opinion , that magicke was really nothing , but meerely a bare name without a thing , and was no more in nature then is a chim●ra : which hee goeth about to prooue by the experience of nero , who was so hot in the pursuite of these curious arts , that hee did initiate and dedicate hims●lfe vnto this trade , and yet for all this he could neuer giue satisfaction vnto himselfe in this kinde , although hee wanted neither wit nor will , much lesse authority , riches , and the most knowing men in these artes , that he could get from all the quarters of the east . yet ought we not to entertaine this opinion that pliny hath , no more then his blasphemous conceite of the deity , ( for he affirmeth that there is no other god but the sunne ) or his gibing at the resurrection of the flesh , which hee thinketh a meere ridiculous fancy : for in these two points he playeth the par● of an atheist , as indeede hee was ; but the rule in logicke doth easily ouerthrow his collection , when from a particular instance he would inferre an vniuersall proposition : for as wee say , ex particularibus nihil concludi potest , & a particulari ad vniuersale conclusio nulla . we could also allow vnto him the history of iulian the apostatate , who had as much authority , riches , wit , and as many masters as nero euer had , and a great deale of more will , but by the permission of god , he grew more weary of the incertainty and barrennnesse thereof , then hee was before heated with the desire of knowing it . and this did rather happē vnto them both ( that we may answere the obiection of pliny ) because their maine drift and designe was , to abolish and annihilate the memory of christ iesus , and to prooue him a lyar , in that he had said , ecce ego vobiscum sum vsque ad consummationem seculi . but thereupon to deny the effects of the deuill practised by his instruments the witches , it would sauour of too much rashnesse , especially since many authors so ancient and so renowned , are full of them . let it suffice to haue alleaged for confirmation heereof certaine passages out of lactantius and saint augustine , who giuing a reason of such admirable effects , do attribute them to wicked spirits . we will onely adde that which philostratus hath written of a sorceresse , who by her art did prouide a sumptuous banquet for her louer menippus : who being sate at table with many others , and hauing a good appetit to taste of those delicacies , vpon the suddaine all was taken away , and they were forced to rise more hungry then they were before . but wee will draw our proofes from the scripture , least some should with pliny conceite this relation to bee fabulous . first saint paule maketh mention of the iamn●s , and iambres , whose history is recited in the booke of exodus , that they resisted moyses , and did worke by magicke , whatsoever moyses could do by diuine power : they changed their roddes into serpents , and water into blood : they also made frogges to come and couer the land of aegypt : yet at the third plague ( not at the third signe , as it is vulgarly receiued ) they could not do as moyses did before them : not because ( as the hebrewes would alleage ) the deuill cannot counterfeit any thing that is lesse then a barly corne , in regard that those things that are least require ( say they ) greatest subtilty to shape them , and therefore although the magicians did make great snakes and frogges , yet they could not bring lice vpon the land of aegypt as moyses did ; for this opinion is not iustifiable , because afterwards they could not make great flyes , nor raise those hugh botches and tumours which were in the bodies of men , neither could they make haile , or lightning to descend from heauen , or cause the windes to blow and combate against themselues , which neuerth●lesse he did in iobs time : but the reason was , because at the third time , god tyed vp the power of satan , and restrained him from passing further , as hee also inhibited him in the like case to put iob to death , as he did his children . and this the magicians were forced to confesse , saying , digitus dei est hic . from hence it is apparant , that there are those who contract secret familiarity with the deuill , and by this meanes worke strange things , although for the most part they are ordained vnto wicked purposes . the prophet dauid doth take his similitude from the charmer who by his arte doth charme serpents ; so that this is a truth not to bee gaine-said , especially since god himselfe doth no lesse detest and prohibite such kinde of men in his law , then he doth idols and oracles of the deuill . for when sathan sawe that the people of god did abhorre his oracles that were senslesse , and framed by the hands of men , hee insinuated himselfe amongst them by another way more subtile then the former , by speaking vnto men , and making himselfe to be secretly adored by them . this is it which is so strictly forbidden in leuiticus , non declinetis ad magos , nec ab heriolis aliquid sciscitemini , ne polluamini per eos . and hee repeateth the same afterwards , anima quae declinauerit ad magos & hariolos , & fornicata fuerit cumeis , ponam faciem meam contra eam , & interficiam eam de medio populi sui . also it is said in exodus , maleficos non patieris viuere , where the hebrew word doth particularly apply it selfe vnto witches . and in deutronomy god speaketh thus vnto his people . quando ingressus fueris terram quam dominus deus tuus dabit tibi , caue ne imitarivelis abominationes illarum gentium , nec inueniatur in te qui lustret filium suum , aut filiam ducens per ignem , a●t qui ariolos sciscitatur & obseruat somnia atque auguria , net sit maleficus , nec incantator , neque qui pythones consulat , nec diuinos , & quaerat à mortuis veritatem . omnia haec abominat●r dominus , & propter istiusmodi scelera delebit eos in introitu suo : perfectus eris & a●sque macula cum domino deo tuo , gentes ist ae quarum possidetis terram , augures & diuinos audiunt tu autem a domino deo tuo aliter institutus es . to bee breife , the scripture doth often speake of these people , in so much as there is scarce a booke in the whole bible , where mention is not made of them . besides the passages already cited , those that are desirous may see . num. . ios. . . reg. . and . . paral. . esay . and . mich. . na●um . . in the new testament there is simon magus , elimas the south-sayer , barieu , and a woman who had a familiar spirit , and did foretell many things , by which meanes she brought in much gaine vnto her masters . there is also mention made of the ephesians , who were exceedingly addicted to all kinds of curious artes , and these were nothing else amongst the ancients but the artes of magicke . but when they had their vnderstandings rectified by saint paules instructions , they burned all their bookes , that were valued at . thousand peices of siluer . when good king iosias would reduce the religion of god into that first integrity , wherein it formerly stood , thereby to appease the wrath of god against the people of the iewes , hee called a generall councell in the temple at hierusalem , where amongst other things sit to be redressed , it was decreed , that all sorcerers and witches should be put to death : which the good king accordingly practised . pythones ( saith the text ) & ariolos , & figuras idolorum , & immunditias , & abominationes , quae fuerunt in terra iudae & hierusalem , abstulit iosias , vt statueret verba legis . after his raigne all good princes did the like , the law of god hauing expressely forbidden the vse of the same . as also in the codices there are many lawes religiously ordained by christian emperours , as constantius and others , against witch-craft and mathematicians . and how could they bee wanting in this duty , since the heathens themselues haue made the practise of them punishable . cornelius tacitus doth relate , that there was a law made in roome , by whi●h all mathematicians and magicians were banished from all italy , as excommunicated persons , and not worthy to liue amongst honest men . which law was put in execution in the time of christ iesus , not without a mysterious and diuine meaning : for as our sauiour by his comming into the world , did driue away and cast out the deuils , so his pleasure was , that their speciall attendants and worshippers , should by earthly princes bee bannished out of their dominions : which action did belong vnto the externall seate of iustice. appollonius thianeus a great magician was cited to appeare before the emperour domitian , because hee was a sorcerer ; as was apuleius also before the gouernour of affricke in the raigne of antonius pius ; and was faine to purge himselfe by two apologies which he made to cleere this accusation , or else he had beene put to death . so that we must not imitate those of geneua , ( which is the well-spring of all atheisme and diabolicall adorations ) where none is accused or condemned to dye , vnlesse hee be conuicted to haue cast abrode some charme hurtfull vnto man or beast , although they know him to b●long vnto the deuils synagogue . it is certaine , that the greatest exorbitancy in this sinne is , that they who practise the same , do apostate from the true religon of god , and adore the deuill : which is cleerely prooued in the scriptures , for they do not much aggrauate this obliquity with any other great inforcement , then that they commit idolatry , which is a sinne directly against the maiesty of god , and not against our neighbour . thus in exodus . a little after these wordes , thou shalt not suffer a witch to liue , it is added , whosoeuer shall sacrifice vnto other gods , but the true god , hee shall be put to death . in the . of leuiticus it is said , you shall not go to magicians , neither shall you aske questions of sorcerers , least you be defiled by them ; and the conclusion thereupon inferred is : i am thy lord thy god. whereupon it doth follow , that therefore this sinne is so enormous , because it is dire●●ly against the maiesty of god : the same may be noted in the following chapter also , which is the . the soule ( saith god ) that shall go vnto magicians and sorcerers , and shall commit fornication with them , i will set my face against them , and will cut them off from among my people . it followeth , sanctifie your selues therefore and bee holy , for i am the lord your god. in the . chapter of deutronomy it is also said : let there not be found among you that vseth witch-craft , or that asketh counsell of charmers and south-sayers , for this was the sinne of the gentiles , whom for these abominations i cast out from their land , and placed you in their steed . as for thee thou hast bin otherwise taught by the lord thy god. and then he addeth , god will raise vp a prophet vnto you , who shall speake familiarly with you , not as i spake in the mountaine in fire : but hee shall bee like vnto one of you , and vnto him shall you hearken . and whosoeuer will not harken vnto him , i will take vengeance vpon him . it is well worth the obseruation , that both by the letter of the text , a● also by the exposition which saint stephen in the acts of the apostles maketh of the same , by this prophet is meant christ iesus . all which doth sufficiently declare that this impiety is against the maiesty of god and particularly against the person of christ iesus our sauiour and redeemer . for when from worshipping of an inuisible substance , these kinde of people do adore the deuil , when he presenteth himselfe before them in a visible forme , it is manifest that in this he would rob the sonne of god of his glory , who made himselfe visible , that he might be visibly adored . when samuel would aggrauate the sinne of rebellion and contempt , which saul committed against the diuine maiesty , he telleth him , that this sinne is like vnto the sinne of sorcerers and magicians , he could not compare this disobedience and rebellion to a greater sinne , then that of witches and magicians . and the euent declared how odious it was : for when saul had thus set at nought the commandement of god , he was left vnto himselfe , and could neuer after that receiue any answere either by preists or by dreames , and nocturnal reuelations , or by prophets . yet for all this was he still king of israel , but when he once did seeke vnto a witch , he fell into the gulph of all impiety , and was the next day slaine with his children , so that none of that stocke did euer after raig●e or beare sway in israel . and which kings and princes should regardfully obserue , it is said in the . of kings . that good king iosias hauing laboured all he could to reduce true religion to that first state and integrity wherein it stood , yet was not god fully appeased with this people , but did afterwards deliuer them vp into the hands of the barbarous babylonians , to be oppressed and in slauery vnto them : which happened by reason of his grand-father manasses , who did alwayes intertaine magicians and witches in the kingdome of israel , and himselfe also was of that trade . non est auersus ( saith the text ) dominus ab ira furoris sui magni , quo iratus est furor eius contra iudam propter irritationes , quibus prouocauerat eū manasses . the abominations of manasses are described in the . booke of kinges the . chapter , amongst which there is mention made of his south-saying , and diuinations , and how he had for that purpose a great number of magicians and sorcerers about him , labouring to augment and adde reputation vnto that trade : by which abominations , and by other his daily prouocations of god , hee plucked downe the viols of his wrath vpon him . it is very obseruable , that god for this very fault did sharply chastise the kings of the earth , who were vtterly vnacquainted with his law : as appeareth in esay , where god threatneth to destroy the great citty of babylon , and the whole empire thereof , because ( saith he ) of the great multitude of witches , that raigne within thee , and of that flintinesse of heart which hardneth thy inchanters and sorcerers . and in ezechiel the king of babylon is represented vnto vs standing in the middle betwixt two wayes , and by the arte of magicke disposing and placing of arrowes , to know what would befall vnto him : but god threatneth to punish him greeuously for the same . and heere may we fitly speake vnto christian princes , and say with the kingly prophet dauid , nunc reges intelligite , erudimini qui iudicatis terram , ne quando irascatur dominus & pereatis de via insta . for there is no sinne in the world , that doth more transplant the crownes and kingdomes of the princes of the earth , especially of christian princes , then to tollerate by any indulgence or conniuencie whatsoeuer , an impiety so derogatory from god , and christ his sonne , and to let it spread in the middest of the church . hence dauid concludeth according to the hebrew phrase , k●sse the sonne least hee bee angry , and ye perish in the way , ●hen his wrath shall suddenly burne . to kisse and to worship the sonne , is to adore christ iesus with all purity and sincerenesse of heart , who will haue no fellowship or alliance with beliall as s. paul teacheth . we are not to imitate those of geneua before mentioned , but wee are to execute the rigour and extremity of iustice vpon those that are guilty of this crime , because it is agai●st the diuine maiesty , and directly contrary to the first commandement of the law , although it be true withall , that this art cannot bee practised without the endam●agement of our neighbours , as shall heereafter appeare by their depositions . but the honour of god must take vp the first consideration , and wee are not to inuert and misplace things , or as the common saying is , put the cart before the horse . yet it is not to be maruelled that the practise of geneua runneth thus ; for besides their rage in depressing as much as in them lies the honour of god and his saints ( which was foretold in the reuelation , that they should blaspheme god , his tabernacle , the humanity of christ iesus , and them that dwelt in heauen , they haue the property that all hereticks naturally haue , to loue magicians and sorcerers ; as appeareth by the fi●st h●retick simon magus , mentioned in the acts of the apostles , and by the rest that followed after him , as irenaeus and others do declare it . the turkes ( as i conceiue ) doe not much esteeme these arts , but the sarazens did permit that men should teach this impietie publikely , about a thousand yeeres after christ. and if antichrist bee to proceed from the ●urkes , whereof there is great likelihood , then is their monarchie pointed out vnto vs by babylon and the sauage beast , that was to receiue great power & strength from the great dragon , by vertue whereof hee might worke wonders , euen to make fire to descend from heauen : all which he should doe through the power of the diuell , shadowed out vnder the nature of the dragon . touching the meanes , which such kinde of people vse in their witchcrafts , there can bee no certaine number set of them , for they are infinite , and the diuell is so craftie and malicious withall , that ( as it is said of a naughty fellow ) habet mille technas , mille nocendi artes . he inuenteth euery day new deuises , the more to please him , whom hee most desireth to hold fast in his gripe : and seeing that some are delighted with one thing , and some with another , he fitteth all according to their seuerall humours . and put case that these seuerall manners of charmes be not hurtfull vnto the body , yet doe they defile and staine the soule of the sorcerer , because they are euer tyed vnto superstition , which is a kinde of idolatrie . neuerthelesse , the diuell striueth as much as hee can , to practise those charmes which are hurtfull vnto men , as bloodshed and murther : but when he meeteth with any ( as sometimes he doth ) whose consciences are scrupulous to commit murther , or otherwise to hurt mens persons , hee then is contented to applie himselfe vnto them , that at the least hee may gaine vnto him their beguiled soules . and it is probable ( since there are so many diuersities of them mentioned in the hebrew bible ) that as the diuels in the scriptures take their denominations from the effects that are obserued in them , so haue the sorcerers their diuersities of names from the diuersities of effects and charmes , which they ordinarily practise . thus the magicians of pharaoh , to make their charmes more powerfull , besides the roddes which they had in their hands , to shew themselues equall vnto moyses , they also vsed ( whether secretly or openly it is not expressed ) certaine plates of red-hot iron , newly forged ; and their charmes in the . chapter of exodus are called by the word lahatim , which signifieth , burning plates : and so is the flaming sword called which the cherubin brandished in his hand in the fourth chapter of genesis ; which is the particular obseruation of rabby dauid quimhi . and from hence we may gather an excellēt morall , since as s. paul teacheth vs , the magicians in this historie did represent heretikes , as moyses did shadow forth the catholike doctors . moyses did remaine contented with the rod which he held in his hand , & the catholike doctor doth shake the rod of gods word ouer those that doe transgresse against the same . the heretike likewise holdeth the rod of gods word in his hand , but hee cannot preuaile with it , except hee also vnsheath that flaming sword , which betokeneth warre , and the effusion of blood . and it may well be , that they mingled the blood of men , in the tempering and making of such swords : which is in these daies practised , and hath been vsuall in former times amōgst the theraphins . but let vs descend to other passages . in the . and . chapters of leuiticus these magicians are called by this word aob , which signifieth a pitcher , or a barrell . and it might be , there were a kinde of sorcerers which did vse such vessels , as many doe in these daies , who cast certaine names into a vessell or bason full of water , to diuine and presage of something . in the . of deuteronomy they are called menahhesh , which importeth as much as , to vse serpents , and it is probable enough , that they vsed serpents in their charmes , as wee haue heretofore noted of the romanes , who did the like ro rid rome of the plague . aben ezra doth thinke , that it was nothing but certaine figures and characters of serpents , which such people did vse in their charmes and inchantments . king manasses , who was the greatest sorcerer of the world , was accused to bee mecasheph , which word is deriued from a verbe that signifieth to paint , or by imbellishing the face with colours to attract and deceiue men , which is the propertie of wanton women , as rabby dauid quimhi saith in his comment vpon nahum : and thereupon aben ezra , who together with quimhi is quoted by sanctes pagninus , and by munsterus , doth declare , that these are sorcerers , who make a shew that they transshape things , and by this meanes doe grossely abuse those men , whom they doe blinde with their apparitions , and so make them beleeue they see that , which indeed they doe not see : like vnto those loose and light women , who set a glosse of whitenes vpon their face , which is not indeed in their persons . there is another word in the . of michah , that also expresseth these magicians , and that is quassam , which dauid quimhi ( as is to be supposed , by the passages already alleaged ) doth interprete to signifie all manner of charmes and inchantments . although then there bee diuers sorts of charmes inuented by the diuell , as it may bee conceiued that the superstitious vse of these things tooke strength with time , and grew more familiar , when once the spirit of man was tickled with the delight of them , yet are wee not to thinke , that these diabolicall charmes are endued with any naturall efficacie , or that wicked spirits are more delighted with one thing then another , or allured by some speciall charme , to doe whatsoeuer the sorcerer would haue them : but it is to be attributed , by the third and generall reason , to the malice of the diuell , who in all things is gods ape , as tertullian hath it . for hee cunningly obserueth , that god maketh choyce from his pure and absolute will of certaine materiall substances , thereby to confirme and make effectuall his promises vnto men : as are the bread and wine in the sacrament of the eucharist , and water in baptisme ; yet haue these outward elements no natiue force in themselues , to declare that vnto vs , which god by his power worketh in vs : and hereupon the diuell maketh a voluntary election of such things as he thinketh fittest , whereby as by signes he maketh good those promises which he offereth vnto men , and taketh occasion to shew the greatnesse of his forces . and this is the resolution that is giuen by s. augustine , daemones ( inquit ) alliciuntur herbis , non tanquam animalia cibis , sed tanquam spiritus signis . an asse indeed is moued at the sight of oates , and the sheepe is greedy to browse vpon a tender twig which is set before him ; but it is not so with spirits , for they haue no need of any corporall substance for their necessity , but vse outward things , as signes and pledges , whereby they expresse their pleasure vnto men , who otherwise could haue no aduertisement of the same . for it is the property both of reasonable and intellectuall creatures , to declare their will by externall signes ; and therefore we are not to conceiue that it was the sound of dauids harpe that droue away the wicked spirit from saul , or the gall of the fish that made asmodeus to runne away ; for hee standeth not in feare of any corporall thing , in respect that it is corporall , yea it cannot imprint any action into him , nor so much as touch him : yet when such materiall substances are the instruments by which god worketh , and when vertuous people are confirmed by faith , of gods power herein , then is it effectuall against the diuell : and then must wee doe as wee are commanded by s. peter , cuiresistite fortes in fide . it is certaine that the diuell doth somtimes obserue the course of the moone in his workings , which is a corporall substance : and this is plaine in the fourth , and seuenteenth chapter of s. matthew , where mention is made of one that was lunatickly possessed ; but herein ( saith s. ierome ) he did secretly labour to desame gods creature , and to make men beleeue , either that it was the diuels creature , as the manicheans conceited , of many creatures that were very vsefull vnto man , or else that it was to bee adored as a god , because of the great power it had ouer the bodies of men : whereunto we may adioyne the saying of s. augustine , that the diuell , as one that is exceedingly cunning and wise ( from whence also hee hath his name ) when hee would apply naturall causes one vnto the other , for his more easie and ready way , doth obserue the course of the moone , which doth naturally giue assistance and inclination to such effects , as haue their origine from lunacy . this experience teacheth to bee true in lunatick persons ; and therefore the best practised physitians doe obserue the same course , in the cures which they vndertake of this kind . as for bodily substances , he hath no vse of them , but as they serue for signes to binde sorcerers vnto his seruice : as the outward elements in the sacraments doe serue for tokens of gods good pleasure in the vse and institution of them : so that such signes are meerly voluntary , although they bee the true images and representations of those , against whom they would practise their witchcrafts ; as we reade in zonaras that certaine lewd persons had made the very image of simon prince of bulgaria ; and as soone as they had cut off the head of the said image , the prince was instātly found dead . vpon the like occasion did king , lewes cause a certain woman called claudia , to be burned aliue , because shee had made his resemblance in wax , and would haue set it neerer and neerer vnto the fire , that so as this image in wax did melt away , so should he by little and little languish and pine away , and at last die . and because this history doth occasion vs to speake of women ; let vs see whether they are giuen to these arts as men are . chap. . of witches ; and that women are more addicted to witchcraft then men are . if the diuell haue power in a thing so execrable , to gaine men vnto his seruice ; it is no wonder if he haue also ensnared and enticed women into his nets , especially because hee doth first labour to win them , whom hee knoweth to be open vnto perswasions , and more easie to be deceiued , in regard of the naturall impotency and simplicity of their sex . and this doth s. paul signifie , when he saith , take heed you be not deceiued through the simplicity that proceedeth from christ iesus . thus did the diuell tempt eue , albeit shee was then in her originall integrity ; and hee did the rather buckle vp himselfe to giue this onset , because hee knew well how fit air organ she was to draw the man to yeeld his consent vnto her liking . and this hee practised from the beginning , and hath since still obserued that this sex hath this property , to bee exceedingly addicted vnto somthing , be it good , or bee it bad : so that if a woman addict her selfe to well doing , shee is more seruent in it then a man ; and so contrariwise , if shee abandon her selfe to euill , she is more obstinate to persist in the same then a man is : which is well obserued by s. chrysostom , in these words : contentiosum est ( inquit ) hoc animal & importunum ac victoriae amans , siue ad malum declinet , siue ad bon●m . so that wee may speake of them as wee speake of angels in generall , and say with the diuines , cui adhaerent , immobiliter adhaerent . and hereof all histories are full : it shall bee sufficient amongst profane authors to alleage one example set downe in the romane histories . macrina a noble lady of rome did resolue not to speake or looke vpon any man liuing , vntill her husband torquatus , who was sent abroad by the romans to subdue diuers cities and prouinces , should returne home vnto her . it so fell out that eleuen yeeres after , there was a wild or sauage man brought to rome , who had but one eye in the middle of his brow , and was found in the deserts of aegypt : which , when shee vnderstood by her chambermaid , she was exceedingly moued with a violent desire to see this nouelty ; neuerthelesse shee did command her longings so well , that she did not interrupt her first resolution . and when vpon a day this sauage man passed by her house , and her selfe was in the chamber , that looked out into the street by which he was to passe , although she heard the noyse and cries in the streets , as the fashion of the common sort of people is when they see any strange spectacle , yet did shee so strongly represse her passions , that shee would not so much as come vnto the window to see him , whereof she not long afterward died . it shall also be sufficient to select from ecclesiasticall histories that example which theodoret relateth of the matrons of rome , who when they saw that their husbands the senators and others , dared not to intercede to the emperour in fauour of liberius the pope of rome , whom he had causelesly banished , for that hee would not consent to the bringing in of heresie , they resolued among themselues to goe vnto the court , where with their cries and importunity , they neuer left vntill the emperour had called back their chiefe pastor from banishment . the scripture also is plentifull in these examples . iudith and hester will sufficiently exemplifie the goodnesse of women that loue god ; and iosephs mistrisse with iesabell will fully declare the violence of those that abandon themselues to euill . and as we see by experience euen in these daies , that sober and vertuous women , although in their nature they are most propense vnto compassion , yet they are they that cast the first stones against sorcerers , and cry louder then the rest to haue them burnt : so contrariwise , sorceresses are more obstinate , and more addicted vnto witchcrafts , and doe with lesse remorse of conscience plunge themselues into the most execrable facts that may bee , then men : so that it is certaine that women are imployed to strangle children , and to carry and present them to the diuell , and to make a kind of oyntment of their grease ; but sorcerers and men witches doe seldome or neuer dip their fingers in these bloody actions . hence is the reason grounded , why the first prohibition to practise witchcraft , whereof mention is made in the law of god was addressed to women and not to men , as sanctes pagninus hath well obserued , saying ; that whereas in the two and twentieth chapter of exodus , wee haue it in the plurall number , maleficos non patieris viuere , it is in the fountaine of the hebrew expressed by the word mechashepha , which signifieth a woman witch , and then the sense is thus : thou shalt not suffer a sorceresse to liue , because ( saith hee ) it is a trade more ordinary and vsuall vnto women then vnto men . and this appeareth by the history of saul , who when he had formerly put to death all manner of magicians and witches ; yet at the last , seeing himselfe forsaken of god for his iniquities , hee resolued to resort vnto the diuell , and to that purpose hee demanded his seruants whether there were any woman witch left or no : looke me out ( saith he ) one that hath a spirit that i may goe vnto her , and may by her procurement bee aduertized of what i desire to know . where we are to obserue that saul did not aske whether there were a man that was a witch , but whether there were any woman witch : as if he should haue said , that notwithstanding all that he had done against them , it could not be but that there remained yet aliue some woman or other of this occupation : and in truth it is almost impossible to discouer them so easily as men . the conclusion was , saul was not deceiued in his expectation , for his courtiers , who doe oftentimes make their repaire vnto such people ( as the custome of them is ) did redily name one vnto him , vnto whom when saul came , shee began to make her protestations that she was an honest woman , and would for no good attempt such a thing , which was prohibited both by god and the king : but being a little foothed vp with faire promises , shee quickly made the diuell to attend this seruice : and therefore the hebrewes are not contented to tearme them by appellations common vnto them all , both men and women , which we haue particularly collected in the former chapter , but would marke them out by a peculiar attribute , which properly is to be vnderstood of women , as may be seene in helias the leuite in his thisby , who reporteth according to the traditions of the iewes , that there are women whom they call the diuels mothers , and tearme them by this word lilith , which is deriued from another hebrew word signifiing the night , because they vse to goe secretly and in the night . and this haue the latines imitated or borrowed from the hebrewes , calling them striges or lamiae , which signieth monsters and stranges birds that vse to goe in the finight . and the said helias further saith , that a great lord hauing asked the question of the ancient fathers of the synagogue , how it chanced that young children that are but eight daies old were so often times found suddently dead , they answered him , that they were lilith who put them to death : which is the appellation of sorceresses , for the hebrew word is of the feminine gender , as appeareth more plainely by the participle and feminine adiectiue which is ioyned with the word lilith , and also because hee saith that they were nashim , that is to say , women . and the iewish women are so fully perswaded of the truth thereof ( for they are the most superstitious women of the world ) that they vse to make foure circles with chalke , or with a cole on the outward parts of the chamber walles where they vse to lie , and vpon euery side or quarter of the chamber they make a circle , writing in one of them the name of adam , in the other the name of eue , in the third the word huts , which signifieth ( without ) and in the fourth the word lilith : as if they should haue said ( as i conceiue it ) adam and eue are the first parents and progenitors of mankind , and therefore get you hence all witchcrafts whatsoeuer . within the chamber they write the names of the angels , whom they thinke to bee protectors of their children : to wit , senoy , sansenoy , and samangueloph , saying that lilith did teach the iewish women to doe this before shee died : where it is to bee supposed , that this was the name of some great sorceresse , heeretofore much renouned amongst them , whom therefore they called lilith , because shee commonly went in the night : and it is probable shee taught her daughters or some others all the superstitions and art she had , before her death ; and afterward in processe of time such kind of women were called lilith . howsoeuer it be , this discourse of helias the leuite doth sufficiently declare the antiquitie of sorcerers , that goe by night and strangle young children , and hee doth there assure vs , that these things are no fables . which relation would receiue strength and accession of authority , if wee will allow that iesus the sonne of sirac did make that discourse , which doth at large mention all these things , and is attributed vnto him in the hebrew booke . we also finde the word lilith in the scripture , and particularly in the foure and thirtieth of esay , which saint ierome translateth and thinketh to be a sorceresse . ibi cubauit lamia : whereby is meant such women as vse to goe in the night . againe in the lamentations of ieremy he interpreteth this word lilith to be a sorceresse , saying , sed & lamiae . lamia ( saith duris ) was a woman , who was iealous that her husband had begotten a child vpon another woman , and thereupon in a great surie she gaue secret order to haue the child strangled , and did the like by all those whom shee could get into her hands : and from her are such kinde of women by the latines called lamiae , whose custome was ( as ieremy hath it ) to shew and offer their breasts vnto little children , thereby to still them , and to allure them to come vnto them , that so they might strangle them with greater secresie . therefore when god threatneth babylon or ierusalem , that witches should frequent thither , and shew their teates ; it is but to shew that such places should be left desolate , and vtterly ouerthrowne , because desolate places are altogether frequented by witches , who come there to make their assemblies , and are carried for the most part thither by the diuell , that in such remote corners they might the more freely exercise the mysteries of their abominations : like as theeues and murtherers haunt such kinde of sollitude . pliny lib. . hist. cap. . saith that women doe farre exceed men in this trade , and quintilian in declamat . saith , latr●cinium in v●ro facilius , veneficium in foemina . the other kinde of witches is not so execrable , because there is no expresse bargaine with satan , but onely a tacite agreement . and against them s. chrysostome homil . . in . ad timotheum teacheth vs to proceed in another fashion . si quis ( inquit ) ligatur as inanes , aut aliud quippiam eiusmodisciens & prudens sequitur , praecepto atque imperio tantum arcendus est , sin vero ignarus in ea inciderit , docendus est . that is to say , we are to informe the ignorant , and to shew vnto them how foule the offence is , where men leaue god to adhere vnto superstitions . chap. viii . an answere vnto those that demand what danger there is in crauing the assistance and aide of the diuel . it is a general obseruation which is made of those that forget god , to fall ( if they doe not returne vnto him speedily ) into blindnesse of vnderstanding , and into an obduratnesse of heart , like vnto that of diuels and the soules of the damned . for as there is a sympathy and participation of good men with those that are in paradise ; so that it may bee said , that liuing in this world , they haue their conuersation in heauen , so are there others , who differ very litle from the damned , insomuch ( saith theodoret ) as a man may truely say , that there are diuels in hel better then they , because they exceed the diuels themselues in mischiefe and malice . the diuels doe at the least beleeue and tremble , damones credunt & contremiscunt : but these doe neither beleeue nor feare the iudgements to come . whereupon the wiseman saith , that when a wicked man is come vnto the depth and bottome of sinne , hee scoffeth and maketh a ieast of all admonitions . and to digresse no further , the truth hereof is seene by the experience of those , who haue giuen their poore captiue soules vnto the diuell , and did thinke that these things were meerely fabulous , which did any way remember them of eternall damnation . and what danger is there ( say they ) to command the diuell ? did not christ iesus himselfe the same ? doth not god sometimes vse them ? and did not the apostles also serue their turnes with them , by commanding them , as they thought good ? vnto these wee may propose the question , which saint athanasius once did to arrius , si quis sathanam adoret , rectene an malé fecerit ? vnto which arrius replyed , although his vnderstanding was darke and blind , impius & sine deo est neque communem sensum habet , nec meretur hominis appellationem . so that by the very confession of a limme of the diuell , wee haue foure markes of him that adoreth the diuell . first he is full of all impiety and wickednesse : secondly , hee is a true atheist : thirdly , he is deuoyd of common sense : and lastly , he is not worthy the appellation of a man. in this arrius spake wonderously well , being forced vnto this confession by the truth , which ouercommeth all things . for if our first parents fell into such labirynths , and are euer since stiled hereticks , blinde , senselesse , brute beastes , although their simplicity and ignorance was much abused , because they neuer heard talke of the cunning and malice of satan , how much more ought they to be called by such infamous appellations , who at first dash giue themselues ouer vnto satan and all his workes , although they are admonished by many passages of the holy scripture , yea and warned by the mouth of christ iesus , his apostles , and all the church to auoyd and resist satan , and to make continuall intercession to god , that they yeeld not vnto his temptations , because hee is euer wakefull , and is fierce like a roaring and famished lyon in the wildernesse . but wee liue in so wretched an age that although it were formerly said , happy is he that hath not drunke of the doctrine of arrius , yet wee are forced to wish the blinded men of our times a conscience of that vprightnesse and sensiblenesse , as the conscience of that accursed arrius was . for let vs see how deceitfull and how full of lyes their sophistry is . how vntrue is it that a man is to imitate god , and his sonne christ iesus in all things ? it is a good note which a certaine ancient father hath : in diuinis rebus quaedam sunt credenda , quaedam admiranda , quaedam verò imitanda : as for example . when we find that christ iesus did of bread make his body by his owne might and authority , it is a worke to be apprehended by beleefe , not to be expressed by imitation : when he raised men from the dead , this myracle is proposed vnto vs , onely that wee might admire his diuine power , so that if any one should labour to expresse so much , hee is to bee accounted an vsurper vpon the glory of god , which is the very scope whereunto the diuell doth by his collusions leade poore blindfolded soules . by this meanes he wrought our first parents destruction , perswading them as himselfe had already practised , to make themselues as god , well knowing that this was the true cause of his expulsion out of paradise , to make themselues as god , well knowing that this was the true cause of his expulsion out of paradise , for hee had said in his heart similis ero altissimo , and laide also this baite for the man and the woman eritis sicut dij . thus doth he circumuent those , who would assume vnto themselues that authority , which is peculiar vnto god , not remembring that god is the author and creator of all things visible and invisible , as s. paul well sheweth , ex ipso , & per ipsum , & in ipso sunt omnia , siue quae in coelis sunt , siue quae in terris sunt , visibilia & inuisibilia , & in ipso flectitur omne genu coelestium , terrestrium & infernorum . so that being the creator of all things , he may vse and dispose of them as seemeth good vnto him : and this he may doe by the right of creation which hee hath ouer all creatures : by which right he is adored with a supreame and soueraigne worship which is called , latria , proper and peculiar to him alone , adorate deum ( saith s. iohn ) qui fecit coelum & terram , mare & omnia , quae in ijs sunt : yet would our luciferians ( for so may those that imitate lucifer bee called ) bee parellell vnto god and share with him in this worship , as if they had beene his companions in the creation of visible and inu●sible substances , yea they would vse and dispose them to their behoofe and pleasure , without regard or consideration that god hath appropriated diuers things vnto himselfe , which hee would not haue communicable vnto men ; as is his glory , whereof he saith , gloriam meam alteri non dabo . of the same nature and condition is the knowledge of mens inward cogitations , the auengement vpon our enemies , the soueraigne power which he hath ouer all his creatures , in which number are wicked spirits , which are sustained , and haue their consistence by his prouidence no lesse then the wicked men of this world haue , who doe heere mutiny and arme themselues against him . another fault that is committed in their sophistry , is their not apprehending that the rule or ballance of all our actions ought to bee directed by the word of god , from which we are not to decline neither to the right hand nor to the left , but the word of god doth strictly prohibite such trafficke and familiarity with satan : yea , it commandeth that whosoeuer hee bee , that hath recourse vnto magicians or witches , vpon what occasion soeuer , although he speak not directly vnto the diuell , yet is that person to bee stoned to death without mercy . by which we are taught that this is direct idolatry , since in our extremities wee leaue god to haue redresse and succour from his aduersary , and to rely and haue confidence in him , acknowledging that whatsoeuer good betideth vnto vs proceedeth from the diuell , which is nothing else then worshipping him , and making him practise that which in times past hee said , haec omnia tibi dabo , si cadens adoraueris me . and this did open the gapp vnto the ruine of ochosias , saul , and many others who might as well haue pleaded for themselues , as the athiest and magicians of our times in this manner . what danger is there , if wee serue our turne with them at our need , since god himselfe doth vse them when hee pleaseth . the third fault is , that they are so farre from doing as christ iesus ●id , that they doe cleane contrary vnto that which he practised . for christ iesus was so farre from euocating and calling diuels vnto him , that hee fortified and armed himselfe against their temptations by prayers and admirable fasting : and when satan appeared vnto him vnsent for , he thrust him back behind him with hard language , saying , vade retro sathana , scriptum est , dominum deum tuum adorabis , & illi soli seruies . and heereupon the diuell departed from him , for he cannot indure to stay where he findeth resistance ; and therefore saint iames glancing at this example of christ iesus , doth thus lesson vs , resistite diabolo & fugiet à vobis : agreeable vnto that of s. peter , cuiresistite fortes in fide . heere we may see what wee are commanded to doe after the example of christ iesus : wee are bid to pray , and to fast that hee may not come vnto vs , and in case that hee should present himselfe before vs , we are to resist him by faith , and to push him from vs with all eagernesse , as s. martin hath done before vs , who as seuerus sulpitius reciteth of him , when he saw the diuell close by him he spake , quid hic astas cruenta bestia ? and this charge was laid vpon man from the beginning of the world , to breed the greater detestation of the diuell in him . god did make a couenant of enmity betweene men and the diuell , saying , inimicitias ponam inter te & mulierem , inter semen tuum & semen illius : i will put mortall hatred ( said god ) between the serpent and the seed of the woman : for this great guider and ouerseer of nature did well foreknow , that what faire pretext soeuer the diuell might pretend , hee hunted after nothing more then after mans destruction , as wee haue already compared him vnto the crocodiles of egypt , who doe counterfaite the voice of a man that they may deuoure him . so that a man had neede to learne wisedome of the doggs of egypt , who knowing their guile and bloody rauenousnesse , doe not tarry long to drink of this riuer , but if they are pressed thereunto by thirst , they giue a lapp and away , keeping on their course without long tarrying . thus ought a man to auoide all the temptations of satan , and if at some times he haue wicked thoughts suggested vnto him , he must by no meanes giue way vnto them , but continue on his course , and disburthen his minde of such cogitations , otherwise if hee should giue the least passage vnto them , he will be in danger to be deuoured : for the diuell neuer goeth any where but with a purpose to swallow vp all that lye faire for his mouth . and therefore our lord who knew well his bloudy malice would by no meanes permit , that he should confesse him to be the sonne of god : for he made not this confession ( as s. athanasius well noterh ) for any good purpose , but to lay some defamatory suspition vpon christ iesus , and to abuse the world by this meanes . the fouth fault is , that men doe not marke what power christ iesus gaue vnto his apostles and their successours ouer diuels : at first , this power was giuen by god to bruse the serpents head : and to tread him vnder foote , as hee had foretold , that the seed of the woman should crush his venemous head : and the same doth christ iesus say vnto his apostles , dedi vobis potestatem calcandi supra serpentes : which is also witnessed by s. paul , deus autem conterat sathanam sub pedibus vestris . in the second place , this power was giuen vnto the church thorow the merits of the precious death of christ iesus , with a charge to chase and driue him away . thirdly , this power was to be exercised in calling vpon the name of christ iesus , which two last points are comprehended in these words : in nomine meo daemonia eijcient . but sorcerers and magicians doe not vse to resist the diuell and bruse his head , but they flatter him and call him vnto them by a certaine bargaine or agreement , which directly importeth a subiection and dependancy : and to be briefe , they doe first worship him before hee will come vnto them . againe , in steed of repelling him , they come vnto him for aduise , aide , or fauour , whereas christ iesus would not so much as suffer him to speake : and this is not ( as origen obserueth ) to force the diuell , by inuocation vpon the name of god , it rather argueth a familiarity and intercourse which they haue together . so that if wee doe seriously consider all circumstances , they doe crosse and goe a contrary course vnto christ iesus and the apostles . it cannot bee gaine-said , but that sometimes they will make a semblance as if they wept , although in truth it be nothing so . s. augustine reciteth the history of a certaine magician , who boasted much what a command hee had ouer diuels , saying , that when they were lasie to doe that he commanded them , he threatned to pull the heauens with such violence that they should fall vpon the earth , and thereupon the diuels would readily execute what he had enioyned them , for feare least they should be brused betweene heauen and earth , as corne is brused betweene two milstones . but who seeth not that this is the craft and counterfaite weeping of crocodiles , that is to say diabolical fictions framed for deceit and cousonage ? for first , it is not the power of angels to make the heauen descend and touch the earth , because vnto them ( as s. paul saith ) god hath not subiected the round frame of the world : non enim ( saith he ) angelis suis subiecit deus orbem . nay it is so farre from being so , that it is not in the naturall power of all wicked spirits that are , to wheele about the orbe of the moone , which is the least of all the rest : for as god hath appropriated the natural operations of mans body vnto a reasonable soule , so that it is not in the power of an angell to make this body to liue the life of plants , the life of beasts , or the life of man , although he can enter at his pleasure into the same , as we see by experience in those that are possessed : euen so god hath limited the passiue power of the motions of the heauens , vnto certaine angels whom hee hath destinated thereunto , so that it is a ridiculous thing to conceiue , that spirits may be brused or crushed in peeces . but they doe herein take the aduantage of mens simplicity and their owne craft , by infusing these fables into them , wherein they resemble naughty seruants that wait for an occasion to cut their masters throates . the fifth error that blindeth those sorcerers is , because they haue a conceite that the diuell is very ready to doe them seruice : but how is it possible that the diuell should inuassall himselfe vnto man , that is but a worm of the earth ? since that thorow the excessiiuenes of his pride which brooketh no equals , hee scorneth to bee the seruant of god , whom he knoweth to be his creator . how can he debase himselfe to be mans lackey , when hee did rather choose to relinquish his portion in paradise , and to burne euerlastingly in hell fire , then he would acknowledge christ iesus for his better . for when it was laid before him that hee should become man , the diuel said in his heart , no ; before i will acknowledge a man and a worme of the earth , i will first be damned : as that deuoute and auncient father s. bernard hath well expressed it . he doth indeed make shew of seruice vnto man , but to this end , that he may be his master : for if hee be delighted corporally to possesse a man , when hee hath gotten the mastery of his body , how much more is hee pleased when by his subtilties , and by taking from him the knowledge of god , hee getteth possession of his soule ? for when hee possesseth the body , this affliction is many times the instrument of saluation , as s. paul saith , traedidi huiu smodi sathanae , vt spiritus eius saluus fiat . but when hee possesseth the soule , and withdraweth it from the grace of god , hee is then the instrument of damnation . and therefore the scripture doth euer figure out satan vnto vs by things that are both dangerous and dreadfull vnto men , as by a serpent , by a dragon , and by a roaring lyon , for feare least wee should say as athiests doe , that the diuell is not so black as men doe paint him : whereas contrariwise , he is so terrible and so dangerous that all the comparisons of centaures , doggs with three heads , and the like monsters described vnto vs by poets , fall farre short of his vglinesse . if then any one should be familiar with such furious beasts , might hee not well bee accounted mad and depriued of common sense ? yet witches and magicians do ordinarily expose themselues to these things and this horridnesse of diuels was declared vnto iob , who had partly experimented the rage and bloody malice of satan : but hee tryed not all his forces , because god suffered him not to doe , all that he was willing to inflict vpon iob. god then described satan vnto him by the similitude of the most great and horrible monster of the world called behemoth . this beast saith god , is the most fearfull and cruell monster of the world : his body is armed as it were with iron , his flesh is harder then stone , so that hee cannot be crushed or hurt by the violent strokes of hammers , neither can the sharpest launces enter into him , nor pierce him more then so many strawes : if men should goe about to strike him downe with tumbling vpon him great stones from a rock , it would be but lost labour , and hee would be no more endāgered thereby then if they threw balls of flax against him . god further speaketh vnto iob of this monster : dost thou thinke to put a hooke into his nostrills as men take fishes , or when hee is before thee dost thou conceiue that he is affraide of thee ? nunquid multiplicabit tibi preces , aut loquetur tibi mollia . will he behaue himselfe like a dogg that flattereth his master , and lyeth at his feet for feare of being beaten ; or if hee come to some agreement with thee , doest thou imagine that he doth it to any other end then to deuoure thee ? nunquid feriet tecum pactum , & accipies eum quasi seruum sempiternum ? wilt thou play with him as a bird , and tye a thread about his legg to keep him in , or to let him fly at thy pleasure ? nunquid illudes ei quasi aui ? last of all god saith , memento belli , nec vltra addas loqui : remember that hee is a murtherer from the beginning , that hee is thy arch-enemy , and doth continually wage warre against thee . doe not hurt thy selfe by these foolish speeches , and by saying that thou vsest him as thy seruant , it is impossible : for hee is to be mastered onely by faith , and not by couenant or agreement . he is a liar , and when hee spieth his aduantage will deceiue thee , and when against his promise he shall breake thy neck , before what iudge wilt thou bring in thy action , to haue reparation of the wrong hee doth thee . another thing that offereth it selfe vnto consideration is , that being a lyar , and being not ashamed to lie manifestly to christ iesus , in promising him that which hee was not able to performe , saying , haec omnia tibi dabo : men ought not to deceiue themselues , and say , that he would be ashamed to promise vnto a man that which is not in his power to compasse , as not to be slaine in battell , or to warrant and preserue him from all dangers ; whereof wee haue an example in gregory nazianzen , who reporteth of s. cyprian that he became a magician before hee was a christian , that hee might enioy a young woman whom he loued : and although the diuell had promised him to satisfie his desire , yet hee was at last constrained by gods commandemēt to confesse vnto him , that he had promised him a thing which was not in his power to performe , which was the ●ause of his conuersion to the christian religion . s. athanasius who was familiarly acquainted with antonius monachus , a second iob in the time of the gospell , doth eloquently describe the sleights and subtleties of satan . he dissembleth and hideth ( saith he ) that which he is indeed , appearing in a goodly shape , and gracing himselfe with some name of humour , which he shall perceiue to be most pleasing vnto our honour . wherein hee resembleth pirates , who when they espy any pretty children on the shore , they draw neere vnto them , and flatter them , speaking as faire vnto them as their fathers and mothers possibly could ; they shew them apples , and cast vnto them other toyes , which they conceiue may please and stay these children : but when they haue enticed them a shipbord , they presently hoyse saile , and carry them farre enough from father or mother , selling them and making them slaues in a strange countrey as long as they liue . i would haue all those , who haue suffered themselues to be thus abused by satan , to remember well this discourse of so famous a man ; and with the prodigall childe to returne vnto the house of their father , and by some trick or other to make an escape from that bloudy and mercliesse tyrant , that setteth before them nothing but huskes to eate : that is , hee promiseth vaine , friuolous , and vnnecessary things , full of deceitfulnesse and cousonage . but in case they will not returne , then must that be put in execution , which is set downe in the law of god , in the . chapter of exodus , that is , to put them to an extraordinary death , which may strike a terrour into others , and serue as an example for all kinde of people . this was religiously practised in auignon in the yeere of grace . by the diligence of father florus prouin , at that time inquisitour of the faith in those parts , vnto whom i was an associate in the said inquisition , where there were . men and women executed , who were conuicted and very deseruedly condemned , after they had by their owne depositions and mutuall accusations one of another , giuen sufficient proofe of their guiltinesse , as shall appeare by the sentence pronounced against them ; the extract whereof ensueth next after this following chapter , to the end that euery one may see how farre these kinde of men are separated from the knowledge of god , and how iustly they deserue to bee burned . for conclusion and resolution of this discourse , let vs onely marke that which tertullian teacheth vs , to wit , that neither christ iesus , nor his apostles , nor any well deseruing sonnes of the church , did euer call vnto them wicked spirits , but rather did repell and driue them from them by the efficacy and power of gods word . it cleerly appeareth in the gospel that this was the practise of christ iesus : erat iesus eijciens daemonium ; si in digito dei eijcio daemonia : so that whatsoeuer christ iesus did in this behalfe , he did it to this end to cast them out , and to make them odious and abominable before men . and as it appeareth in the ttenh of matthew , the power that he gaue vnto his apostles was onely to cast out diuels : for it is there said , that hauing chosen them for his apostles , he sent them forth with authority ouer vncleane spirits , but limited and restrained vnto this , to repell and cast them out . dedit eis potestatem ( saith the text ) spirituum immundorum , vt eijcerunt eos . and againe after his resurrection he sent them abroad vnto all places of the world , and gaue them power ouer diuels , but with the abouenamed restriction , to cast them out , saying , in nomine meo daemonia eijcient . read the acts of the apostles , and you shall finde that they did nothing else but cast out wicked spirits , neither did any man of worth in the church of god euer exceed these limits , and those who haue trespassed in passing further , doe shew that they are aliens from the church of christ iesus , and are disciples in the schoole of satan . and this is it which tertullian did well note , nos non inuitatoria operatione , sed e●●ugnatoria dominatione tractamus . and in another place , hee witnesseth , that none but christians could cast out deuils , insinuating thereby , that painims and magicians had trafficke and intercourse with wicked spirits , but that christians neuer had to do with them , but according to the power which was bequeathed vnto them by christ iesus , to driue and cast them out . and for further illustration hereof , see the passages that are cited in the beginning of the preface of this booke . chap. ix . whether the articles contained in the depositions of sorcerers ought to be taken as idely and dreamingly spoken , or whether they ought to be receiued for truth . this question is as difficult as it is necessary , it is difficult because i neuer , lighted vpon any author ancient or moderne , that hath debated or determined the same : it is necessary , because in this one point the very knot of the difficulty lyeth , which we are now about to vntye , that is to say , whether that which sorcerers do depose do happen vnto them by dreames and diabolicall illusions , or whether they really practise the same . iustin martyr ( as saint ierome reporteth ) made a treatise in his time touching the nature and property of wicked spirits : the which but that time hath bin so iniurious vnto vs , as to snatch and as it were rauish it out of our hands , would haue ministred vnto vs ( as we may easily coniecture by his other writings that do yet remaine vnto posterity ) very ample and cleere resolutions of this doubt , and would teach vs , that what is commonly spoken of witches , is not fabulously giuen out , but assuredly verified to be true . for in his first apologie which he made for the christians , hee is bold confidently and resoluedly to affirme , that wicked spirits haue had carnall knowledge sometimes with women and sometimes with men . and in his second apologie he saith , that deuils will seildome do what a man would haue them , except it be with certaine conditions , as in necromancy hee will haue a boy to bee brought vnto him , that is yong and tender of age . and in the . question which he proposeth vnto christians , he wisheth all men to proceede warily and with all aduised circumspection in this argument of wicked spirits & of sorcerers . in which he giueth vs to vnderstand that we are not to goe on inconsideratly in searching after two things , which are very strange vnto the simple people , and which we now will recite out of him : ( for we ought to imbrace the aduise of so great a personage , seeing saint paul himselfe doth declare vnto vs , that the workes of sathan shall bee set out with all signes and wonders , so that they shall exceede all our naturall forces ) for resolution hereof wee must heere make a distinction , which many not obseruing haue runne and plunged themselues into many errors . the distinction is this : amongst all the effects that sathan doth practise in the behalfe of those that owe their seruice vnto him , there are two manners of working : the first doth happen vnto them when they sleepe ; the second is practised also when they wake . hereunto wee might adioyne many sub-diuisions , but it shall suffice hereafter to alleage such as we shall adiudge necessary for this purpose . now that this happeneth after these two seuerall wayes , the scriptures in many passages doth confirme it : for numbring vp the workes which satan practiseth for them , that haue made an expresse couenant with him , they do seildome faile of the one side to alleage the obseruation of dreames , and of the other side the abhomination of charmes ; where we may obserue , that diuination from dreames is euer practised by sleeping , and charmes when men are awake . the first place that confirmeth the truth hereof may be taken from the . of leuiticus , where it is said : non augurabimini nec obseruabitis somnia . another place is in the second booke of the chronicles the . chapter , where it is said of king manasses : obseruabat somnia , sectabatur auguria , maleficis artibus inseruiebat , habebat autem secum magos & incantatores , multaque mala operatus est . there is another passage in the . chapter of ieremy , where god saith vnto his people : vos ergo nolite audire prophet as veslros , & diuinos , & somniatores , & augures , & maleficos . the fourth place is in the tenth of zacharie , where it is said : diuini viderunt mendacium , & somniatores locuti sunt frustra . and this was the very practise of balaam whose custome was first heedfully to obserue his dreames , and when he was awake to make his charmes , as you may see in the . chapter of numbers . i am not ignorant , that some may here cauil & say , that those dreames were of a different quality vnto the dreames of the sorcerers of our times : notwithstanding it doth sufficiently make for our purpose , if we declare by scripture , that among the wicked and prohibited workes , which satan acteth in those that giue themselues vnto him , some are by way of dreames , and others are done waking , and are really true . and although the natures of dreames may be infinitely varied , ( a thing incident to all dreames , whether they be diuine , naturall , or diabolicall , which is the full and complete diuision of dreames , that tertullian maketh in his booke of the soule in the chapter de somnijs ) yet cannot these seuerall qualities or diuersities , make these dreames that they should not bee the reall workes of satan , as in like manner the diuersity of them doth not hinder them , to be diuine or naturall . this distinction doth prompt vnto vs another , and that is , that those things which are dreames to some , are truthes to others , and this is also common vnto diuine and naturall dreames , for there is no repugnancy that one man may really practise that , which another man dreameth of himselfe : as in the booke of iudges , we heare of a souldier who dreamed that gedeon came to assault and force their campe , and at the same time , gedeon did indeede come vnto their campe , and did that which the other dreamed . i do purposely let passe diuers other , whether they be diuine , naturall , or diabolicall , which are recited by tertullian in the place aboue alleaged : let it suffice to relate one discourse out of saint augustine very pregnant for the purpose now in hand : where he maketh mention of a certaine man of his time , who was very desirous to vnderstand the meaning of a passage in plato , that was very obscure vnto him , and to that purpose did oftentimes addresse himselfe vnto a philosopher , and repared much vnto his house to haue his opinion concerning the same , but he could neuer vnderstand the interpretation of it . at the last , as this man was vp late in his study there came vnto him , as he thought , this p●ilosopher and began to speake vnto him of the said passage , and in conclusion did so cleerely explaine and vnfold it , that he rested very fully satisfied . it chanced not long after , that this philosopher came againe vnto him , whereupon hee demanded him , why he would not giue explication of the said passage at home in his owne house , but had rather interpret it in the house of another man. to which the philosopher replied , i did indeede dreame that i had expounded this passage vnto you , but the truth is i neuer did . from hence saint augustine inferreth , that the same thing which is a dreame to one may be a truth to another : for whiles the philosopher was dreaming that he was expounding the said passage , the other receiued waking the reall words of that exposition . he also telleth of another , who hauing slept diuers dayes together , so that hee could bee waked by no meanes that they could vse vnto him ; he told his seruants when he did awake , that hee dreamed that hee was changed into an horse , and that hee hid prouender in a certaine field which hee described vnto them , and it was indeede found that such an accident had happened . vpon these two suppositions we affirme , that those things which are reported of sorcerers might bee both dreamed and done , and that which was a dreame to one might bee a truth to another . and for the first , wee are to attribute vnto dreames , whatsoeuer is written in the . distinction of the decretals in cap. episcopi , which is so often alleaged by those that hold all witch-crafts whatsoeuer to be nothing else but dreames , when as the particulars there recited are not onely false and fabulous , but repugnant vnto scripture , and impossible to satan , such as is the raising of herodias to life : this opinion wee ought to haue of the like sentences and authorities . in the second place we are to ranke all charmes and wicked practises wrought by sorcerers and magicians , which the holy scripture , the fathers , and a cloud of histories do mention , as things really put in execution . by which meanes we shall easily reconcile as well the scriptures , and the fathers , as histories also , which otherwise might seeme to crosse and contrary one the other . as for example , iohn baptista the neapolitan in his . booke and . chapter , reporteth that himselfe being curious to know the truth of that which witches do depose , he so ordered the matter that he beheld with his owne eyes that which they did , and indeede hauing gotten the consent of an olde witch , hee saw all their manner of proceeding thorow the chinke of a doare , and beheld an olde woman standing naked , and annointing her selfe with a certaine oyntment , which when she had done she fell into such a sound sleepe , that she could not be awaked by the most violent stripes that could be laid vpon her . at the last being awaked , shee affirmed that she had passed ouer the seas , and had seene diuers strange sights which shee recited in his presence , and in the presence of diuers others who together with him came to see the same . and when they shewed vnto her the markes of the stripes which shee had receaued when she was a sleepe , shee would beleeue nothing of these things . apuleius reporteth of himselfe , that being curious to see the fashions of witches , hee was brought by a chamber-maide to a secret place , where he might behold them , and looking in like manner thorow the chinke of the chamber doore , he saw a naked witch besmearing of her selfe with an oyntment which she had , and while she was rubbing and annointing her selfe , she was transformed by little and little ( as seemed vnto him ) into an oule , and at the last there appeared winges vpon her , and soone after she flew abroad through the window : of which strange metamorphosis himselfe , as hee said , was the spectator . these two histories reported by two men curious beyond ordinary to vnderstand the truth of these secrets , do well shew that both the one and the other might be true enough : for we ought not to giue more credite to iohn baptista the neapolitan then to apuleius the affrican , since saint augustine himselfe dared not to affirme , that those strange things which apuleius wrote were fables : hee rather sheweth how these things may bee done . wee may therefore do well to yeeld both to the one and the other , and not from a particular fact to inferre a generall conclusion , as they doe who attribute all these things vnto dreames onely , which is against the rule in logicke , à particulari ad vniuersale consequentia nulla . there might also be mistakes and mistes in the eyes , as saint augustine teacheth in the booke and chapter before cited : where relating the history of iphigenia , he saith , that she was not really sacrificed as all the assemblie did imagine , but there was a stagge conueyed in steede of her , which by the charms of the deuil did appeare vnto the lookers on to bee iphigenia . it may also fall out , that thorow the same impostures of the deuill , men may thinke they see the body of a man , when it is nothing so , and hauing their eyes dazeled and disaffected , they may mistake one thing for another . and hereof there are many relations in saint clement , which he reciteth in his bookes of recognitions , where hee also describeth sundry feates which he saw simon magus to practise . yet on the contrary part , it is not alwaies true that this happeneth thorow impostures and illusions , as the history of hermotymus w●ll witnesseth , who sundry times told his wife that in the time of his sleepe hee visited diuers parts and quarters of the world , his soule for a time relinquishing his body , and afterwards returning home vnto him , whereof hee was verily perswaded . his enemies would make triall of the truth hereof by cutting his throat , but as tertullian ieastingly saith , his soule came not backe againe in time , so that he neuer waked after . now if this had been done by charmes and delusions , hee had been in no danger to haue died , because they should not haue medled with his body , but with a seeming and supposititious body ; but it being otherwise , it appeareth that it was his owne body . so that there are three manners of proceeding ; for either they sleepe and dreame , or they goe thither really , or the diuell putteth himselfe in their place , and carrieth them some where else . thus may these sundry waies be all true , and such an accident may happen either meerely in a dreame , or really and indeed ; or else the body which appeareth to lie asleepe may proue a phantasme , although it may so fall out , that sometimes it is the true body of him , whose wee thinke it to bee . the difficulty then lyeth in the distinguishing and discerning when such a thing really is acted , or when there is but an apparancy of the same by dreames and impostures . s. augustine in that notable chapter aboue cited , doth if wee marke him well , giue vs the resolution hereof : for hee telleth vs , that in these cases there are three remarkeable rules , that present themselues vnto our obseruations . the first is , that you must iudge of these things by the experience and reality that ensueth thereupon ; as if a man would know , whether there were the true and perfect reality of that which was represented in the sacrifice of iphigenia , the answere is , that there was not , but that there was another substance by a diabolicall art foysted into her place : for experience ( saith he ) did afterwards declare that iphigenia was found in another country farre remote from thence , whether she had been carried aliue by the diuels , and liued a long time after this accident . by the like experience he concludeth , that the companions of diomedes were not turned into birds as was conceiued , because , the said birds did build their nests , and multiplyed their kind as other birds vsually doe . now this propagation of their kind is a reality which giueth sufficient proofe to conclude , that these men were carried into other places by diuels , and these birds were cunningly and suddenly conueied into their roomes : neither could these birds be meerely apparances , but they were truly as they seemed , and the experience of the reality of their nature doth blow away all suspitions of illusion . besides , the diuels impostures ( as s. thomas hath learnedly obserued ) can haue no long time of subsistence , because they are not reall natures , but onely common accidents ( as the logicians tearme them ) whose property is to bee easily changed by any naturall alteration . this rule giueth vs to vnderstand , that what moyses did in aegypt and in the wildernesse was not done by illusion ; for the fishes did die indeed in the riuer that was changed into blood , and the caterpillers and other vermine that spoyled the corne , the barly , the vines , and trees of aegypt were truly that which they seemed to bee . it also declareth that what the diuell wrought against iob was not seemingly done , but really acted with a great deale of malice ; witnesse the death of his children and seruants , and the downefall of the house vpon them . this rule we are to practise in the charmes of witches , and to see if there be any reality in that which they giue out they haue done : which falling out so frequently true , we are no longer to question the verity of the same . there is a reality in their murthering of infants ; for it is confirmed by the report of their parents , that the children which they said they had strangled , were found strangled indeed , as they had themselues deposed . in like manner the dis interring of their bodies was a truth , because their bones were not found lying in their graues . there is a reality in the mark which they beare in their bodies , the which of all other parts is leprous , and deuoid of sense , and which can bee found vpon none but vpon such as are said to be witches . there is also a reality in the peece of their garment , which in signe of homage they present vnto the diuell , and wee haue seene with our eyes , that such a like peece was wanting in their garment , as they themselues had reported . there is a manifest reality in the charmes which they cast vpon man and beast , making them dull and almost dead , and by their words reuiuing and setting them in as good plight as they were before ; not ( saith lactantius ) that they can heale diseases , for this is not in the compasse of the diuels power , although it be in their naturall power to infuse an infirmity into any part of a liuing body , as appeareth in the history of the demoniaek that was both dumbe and deafe , and of the woman that was crooked , so that shee could not lift vp her eyes to heauen ; and therefore by taking away this impediment they doe not really cure a disease , but withdraw the stop that hindered those operations of nature , god somtimes permitting him by his iust , though hidden iudgement to doe this , although further then this hee cannot passe , as s. augustine often inserreth . so that it is apparant by the first rule , that the confessions made by sorcerers are not alwaies dreames , but doe oftentimes containe facts that haue been really practised . the second rule drawne both from s. augustine , and from s. thomas is , to obserue whether all that is spoken in this argument , doth lie in the naturall power of the diuell . this s. augustine obscurely noteth when in the history of diomedes hee saith , that this transmutation was by a secret substraction and conueying away of their bodies , because it doth transcend the naturall power of diuels to change one body into another according to their substance ; and therefore it must needs bee that this collusion was by transporting and placing one body into the roome of another . s. augustine would not yeeld vnto the first , because as hee had already declared , it was aboue the naturall power of the diuell : but he granteth the second , in regard that it is within the compasse of his force and working : neque enim ( saith he ) daemonibus iudicio dei permissis huiusmodi praestigia difficilia esse possunt . and as hee expresseth it else where , the diuell can do this when he will , & how he will , if so be that god doth expresly command him , or doth leaue him to his owne nature : quando volunt , & quomodo volunt deo vel iubente vel sinente . s. thomas betaketh himselfe to this rule when he saith , that if the diuell should busie himselfe in the resurrection of the dead . or in any other supernaturall workings , wee must be strong that all these things are meere illusions : for although god by his vniuersal prouidence doth imploy wicked spirits vpon many occasions , yet doth hee neuer vse them in working of miracles , which he reserueth vnto himselfe , and to his , because diuels haue no capacity to receiue such supernaturall endowments . this rule did distinguish the magicall workes of simon magus from those of s. peter and the other apostles , as s. clement , and s. ireneu● doe witnesse : and this rule shall make the workes of antichrist to bee discerned from those of the christians . and this rule gaue saint augustine occasion to say , that not onely the admirable workes of the diuell comprehended in the old and new testament were to bee beleeued , but also many other things were to be credited , which prophane histories , and poets themselues doe mention of them , and which were in former ages accounted fables : although s. augustine out of the great subtility of his spirit , and his deepe knowledge in holy writ , would not venture to say that they were fables ; hee rather sheweth that this might bee true either really or in outward apparance . for as tertullian said : daemones , soli nouere christiani . from whence could the christians better know this then from the scriptures ? whereupon it followeth , that none can truly and iudicially determine this point , vnlesse he bee conuersant in the holy scriptures , and in the ancient fathers , from whence the true resolution hereof may be drawne . to conclude this point touching the extent of the diuels naturall power , and how farre it teacheth , it is not my intendment to enlarge my discourse thereof to the full ; i will onely say with saint thomas who had the soule of s. augustine , as a mā may say , doubled vpon him , that it is in the diuels naturall power to doe as much as the vtmost strength of nature can reach vnto : for he is able to vse those meanes which nature accustometh to serue her selfe withall , and applieth one thing vnto another , iust as nature doth : as when a man by applying a torch vnto char-coale doth presently fire the same , which nature would also produce but at more leisure : and this appeareth in the causes of lightning , which are longer ere they produce their effect , whereas wee shoot off our artillery suddenly and without premeditation . and this we are taught by experience : for the angels , who wheele about the heauens , by the application of their motions vnto these i●feriour elements , doe cause naturall things to bee produced , euer presupposing a matter and forme whereupon to worke , which were immediately created by god himselfe . hence it is that they are called both in the psalmes and in the gospel , virtutes coelorum : for without them the heauens would haue no more efficacie or power in the production of things , then the body hath to worke without a soule ; which s. augustine wel glanceth at in the third booke against maximin the arrian , the seuenteenth chapter : so that those things which sorcerers depose are within the natural power of satā ; as may be seene in the whole frame of this booke , especially in the annotations vpon the ensuing sentence . therefore it is plaine that the second rule doth positiuely conclude that all these workings are not meerely dreames : and this is not repugnant to scripture , fathers , or histories , much lesse vnto reason ; and for further verification of this second rule , obserue that which is written in the booke of exodus , where mention is made of pharaohs magicians , and also that which is set downe in the first three chapters of the booke of iob. the third rule is grounded vpon generall causes and occurrences . s. augustine dared not to call these things fables , but amasseth and heapeth together whatsoeuer had been formerly practised , or remained in vse in his time , in all the quarters of the world . some of those whom he questioned with , did tell him what they had heard related vnto them by very credible persons , others what they had seene and found by their owne experience . see s. augustine in the . . and . chapters of the eighteenth booke of the city of god. this generality gaue occasion vnto hippocrates to speake diuinely , of those vniuersall and nationall diseases , saying that a generall plague cannot proceed from ordinarie causes in nature , but must bee attributed to come from god , and from inuisible causes . the same may be said in this theame of witches , which is no lesse important . it is a wondrous thing , that the witches of france and of our times , should depose no more nor no lesse , then those of germany , . or . yeeres agoe . and and whereas it may be said that they haue been traded in the bookes which haue been written either in latine or in the vulgar tongue , by learned men , that haue set downe their behauiours agreeable vnto the truth of their owne depositions : yet wee shall find them to bee mechanicall persons , so deuoid of all shew of learning , that through the earthinesse of their vnderstandings , they rather seeme to be beasts then men . hence we may inferre , that this generality and conformity of the facts , doth make a full declaration of the truth thereof , if wee will yeeld vnto probabilities and reason : which is another ground that wee will propound to those that say , that there is a repugnancy in reason against these things . for how can that which happeneth vpon a set day , as vpon a thursday , or the like , bee said to bee a dreame ? if it were so , why might it not as well fall out vpon some other day ? yet is it agreed vpon at all hands , that these assemblies of witches are neuer held but vpon thursdaies : whereupon we demand , why rather on this day then vpon any other ? againe , if it were but a dreame , how chanceth it that so many people , in such diuersity of places , and dwelling in countries so remote one from another , should in one and the selfe same time haue all one kind of dreame ? physitians hold , that the diuersities of meates , and their seuerall quantities , doe breed and cause the variety we haue in dreames : and is it likely that all those persons , doe at the same time vse the same kinds of meates , and in the selfe same quantity , that they thus iumpe and concurre in dreames of the same chance and nature ? they further affirme , that the seuerall complexions of men doe also beget a diuersity in dreames : so that the sanguine man dreameth of pleasant things : the melancholicke of sad accidents : the martialist of warre : in like manner , the dreames of young men are ordinarily different from the dreames of old men ; and the dreames of men doe vary from those of women : wherein i appeale to aristotle , artemidorus and others , who haue made set treatises of this argument . since then for the most part these kind of witches are different in complexion , age , sex , and sect , how happeneth it that they should all dreame ? or if they doe dreame , whence ariseth it that they should all dreame the selfe same thing , without variation in any circumstance one from another ; and which is more , in the same day and houre ? it will bee said , that the diuell is assuredly the cause hereof . be it so , now you come neere vnto the truth , since you grant that this doth transcend the forces of man , and that it must be attributed to the working of the diuell . thereupon i demand , since that it is by them decreed vpon , that this is a true dreame , because it is in the diuels power to effect such a thing , why are they so precise to acknowledge a reality in the fact , when it is also in the compasse of the diuels power , to accomplish the same ? besides experience confirmeth it , neither is it against scriptures , fathers , or histories : nay it is foreshowen vnto vs , that at the end of the world , these things should bee more frequent then euer they were before ; as we will afterward proue . but it is not probable , that such a generality and conformity should bee a dreame foysted in by the diuell . for first , one diuell can worke but in one place at one time , as iustin martyr , didymus , and s. thomas do declare . so that it cannot be one diuell alone that is to labour this businesse , but they must bee many , and their number must equall the number of the sorcerers and witches that are to dreame ; and then must they labour and runne in and out , yea and tye themselues vnto a set day and houre ; which is as strange as the reality of the fact . for why should the diuell denie to doe such a thing , but at a set time , and should tye himselfe vnto this day and houre , rather then to any other ? it may happen that the diuels aduantage shall at that very time lie another way , and there may some great occasion offer it selfe to tempt others in matters of a far more execrable nature then these dreames are , so that they cannot attend this , and then it must needs follow , that many of these sorcerers cannot dreame , because their diuels are imployed in more diabolicall negotiations , and vse therein both their art and apprehension . besides the diuell may stirre the phantasie of a man as appeareth by the temptations which he presenteth before vs , and as he practised vpon iudas , anaenias , and saphira , but he cannot vse our phantasies at his pleasure , and present vnto them whatsoeuer he will , because it is in our power to diuert his working from them . for as s. thomas saith , he cannot make an impression of colours into the phantasie of one that is borne blind , neither can he make the sound of a voyce in one that is naturally deafe ( which is beyond the power of nature her selfe ) yet is he able to moue the phantasie , and to offer vnto it , those obiects which it hath formerly receiued . now the phantasies of all these kinds of people are not in euery respect alike , neither are they at all times , and vpon all occasions equally disposed ; so that it will bee very improbable , to attribute this cōfluence of phantasies vnto dreames , yea it will bee more incredible , then to affirme that these things are palpablie and really practised , considering what wee haue already alleaged for confirmation of the same . for there is no absurdity that can follow thereupon , neither is it against the scripture , fathers , histories , or reason . but touching the first assertion , that they are but dreames , there are many inconueniences that doe vnauoidably follow vpon it , as we haue in part declared . one point remaineth vnresolued , which may s●agger weake and vnaduised persons in reading the fathers . lodouicus viues of granada , who hath commented vpon s. angustines bookes of the city of god , when he vndertaketh to comment vpon that notable and learned chapter , which wee haue so often alleaged , he sheweth himselfe to be a very meane diuine , as indeed he was , although he was well seene in humane learning : and those who reade his commentaries will perceiue that he was ( if i may so speake ) rather an idiot then a diuine . he then seeing s. augustine was cleere of opinion , that these things are not alwaies fables , but might fall out indeed ; as where apuleius reporteth of himselfe , that hee was transformed into an asse ; that is to say , hee was couered with the likenesse of that beast ; he ( i say ) not being able to comprehend this with saint augustine , doth runne into three g●osse faults : first he accuseth s. augustine of ignorance , and saith that he read not lucian , because hee cared not for the greeke language . secondly , that apuleius had drawne his discourse from lucian , who saith that he had made this of his owne head for sport and pastime . the third fault that he committeth ( which is the absurdest of all ) is , that whereas s. augustines conclusion is , that these things may either bee fables , or practised truthes ( which is the very resolution of our discourse ) viues doth oppose against this , and saith , that it cannot be but that all these things are meerely imaginary and fabulous ; and alleageth the authority of pliny , that they are not to be held for true . touching his accusation , that s. augustine was ignorant , and had not read the workes of lucian ; it cannot bee made to appeare that it is so : how many greeke authors can wee cite both sacred and prophane , whom saint augustine hath fitly and to good purpose alleaged ? although it be true , that he did naturally hate the greeke tongue , as himselfe confesseth in his bookes of confessions , and did therefore the more apply himselfe vnto latine . a commentatour should not lightly burthen his author , whom he goeth about to explaine , with ignorance , he should rather defend him in whatsoeuer may admit of a defence . touching the other imputation , that apuleius had taken his history from lucian , it is so farre from being true , that it rather appeareth to the contrary . for lucian saith , that those things which he had written were fables deuised by himselfe : but apuleius affirmeth confidently , that what hee had set downe , was a certaine truth : hee goeth further , and reproueth those , that conceiue these things to be dreames , and saith that such do shew themselues to be altogether vnpractised in affaires of of such secresie and importance . and if apuleius had conceiued that these things were imaginarie onely , why had hee not , when hee was personally cited before the gouernour of africke for witchcraft , and magicke , made a short resolution of this doubt in both his apologies , which hee published to cleere himselfe , and said , that it was but a popular report and a very fable . but we see he doth not so , but endeauoureth to purge himselfe from the suspition of being one of those that practised these things . touching the third ; either viues had not read , or at the least remembred not the sentences of tertullian and saint augustine , alleaged in the preface vnto this discourse : by the which it is euinced , that paynims were blind and ignorant in the knowledge of good and bad spirits ; yet doth viues preferre the opinion of pliny an infidell and an atheist , before saint augustines , who was the most celebrious and learned doctor of the church of god. certainely if viues had continued this fashion down to his last commentaries , where saint augustine doth largely proue , that there shall bee a generall resurrection in the same flesh and bones ; viues might as well haue said that this was not to bee credited , because pliny is of a contrary opinion , and might haue ieasted also at this as at a thing full of impossibility and falshood . so that whatsoeuer saint augustine doth affirme in this behalfe , hee did not take the same from the schooles of philosophers , but from the scriptures , and schooles of christians , which he calleth the city of god. this chapter of saint augustine hath beene much better explained by a certaine doctor of diuinity , well seene in the scripture , and conuersant in the fathers , and in the doctrine of saint thomas , who commented vpon the said bookes b●fore viues his time , and although he were not so learned in humane sciences as viues was , yet was he a better diuine then he . who when he commeth to the explication of this chapter , he onely giueth this briefe aduertisement of the same . hic ( inquit ) diligenter notandus est modus possibilitatis quem ponit augustinus in transformationibus hominum & bestiarum , qui à minus studiosis videt●r difficilis ad intelligendum . in which hee thwarteth viues , and toucheth him to the quick , who doth not onely conceite this to be d●fficult but also impossible . to conclude , he that is desirous to see a large and learned comment vpon this chapter of s. augustine , let him read s. thomas in his first part question , art . . in the yeere . a germane lawyer , called mr. george goldeman did first publickly defend by argument ( as himselfe declareth ) and afterward caused . propositions to bee printed , which wholy tended to prooue , that the things which sorcerers depose , are nothing else but dreames and fancies . vnto which it will be needlesse to make a full and distinct answere , because they are all of them confuted in diuers passages of this discourse . yet wee shall doe well to obserue , that hee affirmeth , that before him no man did make the distinction betweene a magician , a sorcerer , and a poysoner , and that the default of this distinction was the cause that none hitherto could resolue this difficultie . and although hee grant that magicians and poysoners are worthy to suffer death , yet hee denyeth that sorcerers are to be punished with the like , because they haue nothing that is hurtfull in them but meere imaginations and illusions : yea , hee is bold to say , that although , when they are awake , they yeeld their assent vnto such imaginations , yet are they no way culpable either before god or men . and to excuse them the more colourably , he alleageth that they are drawne into it by the deceite and sub●letie of satan , and thorow ignorance and feare : but heerein hee sheweth himselfe too zealous and eager in their defence . for , if there bee a consent and delectation in such fantasies , there can not possibly bee a constraint : and if those concupiscentiall and fleshly cogitations which arise from the corruption of our nature bee condemned by the law of god , how much more execrable is that impure carnall commixtion with diuels , although there be onely a desire , delectation or contentment in the same . but to confute him in one word , since in his . proposition he mainteineth that magicians doe really renounce god and their baptisme , and doe adore the diuell , doing all which hee commandeth them , and putting their whole trust and confidence in him , so farre as to recommend their soules and bodies vnto him at the point of death : wee would aske a reason of him , why sorcerers should not be as lyable vnto death as those whō he calleth magicians , when they trespasse in the same , or in amore abominable manner then the others doe . for example , if a murtherer be guilty of death , much more doth a parricide deserue the same , and if a fornicatour be seuerely punished , a far greater degree of castigation ought to be inflicted vpon him that committeth adultery : but it is certaine that sorcerers are knowen to do whatsoeuer he conceiueth magicians are able to performe : nay many tymes they doe a great deale worse , and therefore are more punishable then they . and what letteth it , but that all these things may concurre in one man ? since the scripture itselfe maketh mention of some that were inchanters , magicians , diuiners , poysoners and witches altogether , as amongst the rest king manasses for one . so that we shall do wel to call those sentences to minde which wee haue formerly cited to this purpose , as also those which are alleaged in the . chapter of this booke . but this mans errour is , in that he thinketh it an impossibility , that diuels should carry men or women in the aire , or should haue carnall knowledge with women , or that such kind of persōs should haue the resemblāces of woolfes , doggs or cats , as hee expresseth it in his . proposition , as also in the . and . all which errours haue their full confutation in this booke . the grace of our lord be present with vs alwayes . amen . the extract of the sentence given in avignon , against eighteene men and women witches , in the yeere of grace . at which i my selfe was present , and was an assistant vnto the inquisitour of the faith : which is heere set downe in latine , iust as it was then read and pronounced . exemplar sententiae contra fascinarios latae auenioni , anno domini . visis processibus contra n.n.n. &c. coram nobis constitutosreos accusatos , & delatos , quibus tam per vestram & quorumlibet vestrum relationem ac propriam confessionem iuridicè coram nobis factam saepius inramento vestro medio , quàm per testium depositiones eorumque accusationes & altas legitimas probationes , ex dictis actis , & processuresultantes , nobis legitimè constitit & constat , quod vos & vestrum quilibet , deum nostrum omnium creatorem & opificem , vnum & trinum abnegastis , & immitem diabolum , hostem antiquum humani geneneris coluistis , vosque illi perpetuò deuonistis , & sacratissimo baptismati , & his qui in eo fuerant susceptores leuantes & proparentes vestraeque parti paradisi & aeternae haereditatis quam provobis & toto generi humano dominus noster iesus christus sua morte acquisiuit , coram praefato cacodaemone in humana specie existente , abrenunciastis , infundente fundente ipso rugiente diabolo denuò aquam , quam accepistis , vestro vero mutato nomine , in sacro baptismatis fonte vobis imposi●o , sicque aliud commentitium nomen vobis imponi fictitio baptismate passi fuistis , & accepistis , atque in pignus fidei daemoni datae vestimentorum vestrorum fragmentum & particulam illi dedistis , & . vt à libro vitae vos dele●i & obliterari pater m●ndacij curaret , signa vestra propria manu ipso mandante & iubent● , in reproborum , damnatorum mortisque perpetuae libro nigerrimo ad hoc parato apposuistis : & vt ad tantam perfidiam & impietatem vos maiori vinculo deuinciret , notam vel stigma cuilibet vestrum veluti rei suae propriae inussi● , & illius mādatis & iussis iureiurando super circulo quod diuinitatis symbolum est , in terram sculpto quae scabellum pedum dei est , per vos & quemlibet vestrum praestito vos obstrinxistis , signo dominico & cruce conculcato , & illi parendo , adminiculo baculi quodam uefandissimo vnguento ab ip●o diabolo vobis praescripto illit i cruribus , & positi per aera ad locum constitutum intempesta nocte hora commoda malefactoribus statisque diebus ab ipso tentatore portati , & translati fuistis , ibique in communi synagoga plurimorum aliorum maleficiorum , sortilegorum , & haereticorum , fascinariorū , cultorumque daemonum accenso igne tetro post mult as iubilationes , saltationes , comessationes , compotationes , & ludos in honorem ipsius praesidentis belzebub principis daemoniorum in formam & speciem foedissimi & nigerrimi hirci immutati , vt deum , re & verbis adorastis , & adillum complicatis genibus supplices aecessistis , & candelas piceas accensas obtulistis , & illius foedissimum ac ●urpissimu anum prob pudor ! summa cum reuerentia ore sacrileg● deosculatiestis , illumque sub veri dei nomine inuocastis , illiusque auxilium & pro vindicta in omnes vobis velinfensos vel petita denegantes exercenda efflagitastis , atque abipso edocti vindictas , maleficia , fascinationes , ium in human as creaturas , tum etiam in animalia exercuistis , atque homicidia infantium quam plurima commisistis , imprecationes , ablactationis tabes & alios grauissimos morbos ope iam dicti sathanae immisistis , infantes que per vos , nonnullis etiam scientibus tantum & annuentibus , arte iam dicta malefica , oppressos , confossos & interfectos fuisse , ac denique in coemeterio sepultos noctu & clàm exhumastis , atque in synagogam praedictam fascinariorum collegium poriastis : denique daemoniorum principi in solio sedenti , obtulistis , detracta & vobis conseruata pinguedine , capite , manibus , & pedibus abscissis , truncumque decoqui & elixari & interdum assari curastis , iubentéque ac mandante praefato patre vestro comedistis & damnabiliter deuorastis , mala denique malis addendo , vos viri cum succubis , vos mulieres cum incubis fornica●i est is , sodomiam veram & nefandissimum crimen misere cum illis tactus frigidissimo exercuistis , & quod etiam detestabilissimum est , augustissimum eucharistiae sacramentum per vos in ecclesia sancta dei aliquando sumptum , iam dicti serpentis à parad●so eiecti praecepto in ore retinuistis , illudque in terram nefariè expuistis , vt cum maiori omnis contumelia , impietatis & contemptus specie deum nostrum verum & sanctum dehonestaretis , ipsum verò diabolum eiusque gloriam , honorem , triumphum & regnum promoueritis , atque omni honore , decore , laudibus , dignitate , authoritate & adoratione honoraretis , decoraretis & honestaretis . quae omnia grauissima , horrendissima , ac nefandissima sunt directè in omnipotentis dei omnium creatoris contumeliam & iniuriam . quam ob causam nos fratres florus , prouincius ordinis fratrum praedicatorum , sacrae theologiae doctor , ac sanctae fidei in tota ista legutione auenionensi inquisitor generalis , dei timorem prae oculis habentes , pro tribunali sedentes , per hanc nostram sententiam diffinitiuam quam de theologorum & iurisperitorum consilio more maiorum in his fermus scripti , iesu christi domini noslri ac beatae mariae virginis nominibus pie inuocatis dicimus , declaramus , pronunciamus & diffinitiue sententidmus , vos omnes supra nominatos & vest rum quemlibet fuisse & esse veros apostatas , idololatras , sanctissimae fidei defectores , dei omnipotentis abnegatores , & contemptores , sodomiticos & nefandissimi criminis reos , adulteros , fornicatores , sortilegos , maleficos , sacrilegos , haereticos , fascinarios , homicidas , infanticidas , daemonúmque cultores , sathanicae , diaebolicae atque infernalis disciplinae & damnabilis ac reprobatae fid●i assertores , blasphemos , periuros , infames & omnium malorum facinorum & delictorum conuictos fuisse . ideo vos omnes vestrúmque quemlibet tanquam sathanae membra hac nostra sententia curiae seculariremittimus realiter & in effectu condignis & legitimis poenis eorum pe●uliari iudicio plectendos . annotations vpon the sentence giuen against the witches . whether the deuill may at any time visibly shew him selfe . per vestram propriam confessionem , &c. & infra , &c. cacodaemone in humana specie existente , &c. it appeareth by the inditement , that all both men and women do agree in this , that the deuill doth appeare vnto them in a humane shape , but the meanes and occasions are diuers . one of the women deposed , that when she was , vpon the losse of a daughter of hers , who was a little before deceased , very melancholicke , and almost distracted , there appeared vnto her a man clothed all in blacke about the age of . or . yeares , saying : i see good woman that you are in great distresse and much grieued , yet if you will beleeue me , i will shew you the meanes how you shall bee very happy . others depose , that in the time of the great dearth , when the poorer sort ●of people were constrained to eate wilde hearbes , and to dry and seeth the dunge of horses and asses : and when they had now no meanes left them to giue sustenance vnto their children , a certaine man appeared to them , all in blacke , saluting them , and speaking vnto them , and being aged as it is aboue mentioned , who laboured to draw them vnto him ; but the most of them do depose , that at the first they would not condescend vnto his purpose , but yeelded at the second or at the third time , after that they had a little accustomed themselues thereunto . from whence we are to learne how pleasing it is to god , and how profitable vnto our owne soules to succour and giue sustenance vnto the poore in their necessities and disconsolation : since that it is as much as to preserue or gaine them from the iawes of that great infernall lyon , so that it is not without cause , that the workes of mercy shall bee particularly mentioned at the great day of iudgement either to our saluation or to our condemnation . for as saint iames saith : whosoeuer shall turne a side a soule from the way of perdition , he shall saue his owne soule and shall by this meanes couer a multitude of his sinnes . which the apostles well knowing , did ordaine as the first policie in the church , that there should be men deputed to helpe and minister vnto the poore : and fo●eseeing that in their time there would a great dearth happen , they gaue order for a generall collection thorow all the cities and townes where any christians were , thereby to succour and relieue the necessities of the poore : in which worke saint paul did diligently imploy himselfe as appeareth by his epistles , and money was sent from all quarters , as from corinth , thessalonia , and other townes , to ierusalem and iudea , where there was little to be had by reason of the warres , and the garrisons which were set ouer them by the romanes : so that as it was said of their preaching . in omnem terram exiuit sonus eorum , the same might be said of their almes , in omnem terram exierunt elecmosynae eo●um . by their example the first christian emperors and princes , as constantine and others gaue large and goodly temporall possessions vnto the church , and built many hospitals : in so much that iulian the apostate could not deny but that it was religiously and piously done , and there vpon gaue order that more hospitals should be founded and plentifully endowed , because he scorned ( as he said ) to bee in this particular out-stripped by christians . those who with-hold the possessions of the church , and others that haue a conuenient estate where with all to liue in a plentifull and decent manner , and do not releiue the poore , are guilty of this crime : for those necessitous persons , who by reason of their pouerty haue vowed and dedicated themselues vnto the deuil , shall one day be presented before them , because they haue receiued no succour from them . on the other part , poore people should consider that christ iesus himselfe the vndoubted sonne of god and king of glory was content to become poore in this world , to teach vs , that for his sake we are to endure , what necessity so euer he shall be pleased to try vs with all : especially since this pouerty is an instrument of our saluation , and is daily perfecting vp a crowne of glory for vs , enriched with all the treasures and pretious stones which a man can expresse or imagine . thus it happened vnto poore lazarus who could not obtaine the crummes of bread which were cast to doggs vnder the table , although he laboured what he could to get the same : but putting his confidence in god , and bearing his pouerty with patience , he was after his death thought worthy to bee carried vnto god by the angels of paradise . christ iesus himselfe had scarce a pillow whereon to rest his head ; and at his birth he was glad to haue a cratch for his cradle , and was faine for his bed to vse straw and hay : to be briefe as saint paul saith , cum diues esset egenus pro nobis factus est . concerning the visible apparition of the diuell , we are not to thinke so strangely of it , especially in these dayes of which the prediction goeth : soluetur sathanas . he also appeared visibly vnto eue , and discoursed familiarly vnto her : touching his assumption of an humane shape , it cannot be denied but that he thus presented himselfe before christ iesus : yea hee tooke stones and shewed them vnto him saying : dic vt lapides isti panes fiant . as for the appearing of good angels , there is no difficulty to bee made hereof , considering that euery where , especially in the booke of genesis , there is mention made how angels appeared vnto men in humane shapes , and if the diuels did represent serpents , froggs , and the like before pharaoh and all the people , it is not to be wondred , if he shew him selfe vnto a man in a manly semblance : for thus he presented himselfe before iob during the time of his temptation , as saint chrysostome doth well declare saying : that the messengers who came to bring him newes so suddenly one vpon the necke of another , were diuels in the disguise of men : for otherwise it cannot wel be reconciled , how a man being in a house , which in an instant was vtterly ouerthrowne and demolished , could scape the ruine of this house ; nor how these losses being acted so farre one from the other , ( as the sheepe which were consumed by the fire that fell from heauen , the camels that were carried away by the chaldeans , the house which was rooted vp from the foundations ) could bee so timed in the relations of them , that as soone as one had deliuered his newes , another should come at his heeles and tell what detriment iob had receiued in other places . and since satan had liberty to kill not onely the sheepe but the sheepheards , and not to ouerwhelme the house alone , but to wrap vp also those that were within it in those ruines , it is not probable , that he who is bloodily minded , a murtherer of men , and a rauening wolfe , that deuoureth whatsoeuer commeth in his way , would let any one of them escape to bring the newes , especially since it was in his power as well to deliuer the message , as to commit the riotts and murther , and since he had leaue to do vnto iob whatsoeuer hee would , except one onely thing . tantum ( saith god ) ne tang as animam eius . so that these newes tempting him most , it were no absurditie to say , that the diuell was the bringer of them : neither doth the text in reciting these crosses make mention of any one that did escape , but onely that he who brought the newes-said thus and thus : although as the amalechite told dauid that he had slaine saul , although the truth was that hee had slaine himselfe : irruit super gladium suum ; so might this father of lyes mis-report one thing for another therefore saint chrysostome doth not thinke it strange to say , that the diuell appeared vnto iob in the habite of a messenger or seruant , or to be of the age ( as it is to bee presumed , that such and so swift messengers were ) of . or . yeeres . saint augustine doth not onely say that this might be , but also giueth the reason why it might be , and that is by the application of naturall causes , by which he shapeth vnto himselfe what body soeuer he desireth to assume , especially for the quantity and quality which are meere accidents . and this body the diuell can mooue by a kind of locall motion : yet doth he not viuificate and operate in the same , as the reasonable soule doth in a mans body , for this body is not a liue body , but is onely clothed with externall accidents , and seemeth to haue life by the secret working of these spirits , euen as the celestiall bodies are turned about by a locall motion which proceedeth from the angels : and yet cannot such bodies be properly said to liue . this is saint augustines resolution : diabolus optat sibi corpus aliquod tanquam vestem : and in this sort did hee oftentimes visibly appeare vnto saint anthony as saint athanasius reporteth , and once to saint martin , as seuerus sulpitius writeth . to conclude neuer did any father of the christian church deny , but that this either might be , or hath bin really practised . the marcionites and manicheans , who thought strange that the deuill should touch christ iesus , denied not that the deuill did visibly and corporally appeare vnto him , but they rather held that christ iesus was not clothed with true flesh , but had a body of the same condition as those are , which are formed by spirits . saint paul teacheth vs that satan transformeth himselfe into an angell of light : the meaning is , that he sometime taketh a comely humane shape as good angels vse to do , to familiarise himselfe vnto men : as we see in the gospell that the good angels , who appeared vnto those godly women that sought christ iesus in his sepulcher , were like yong men of . or . yeeres of age : so that this point is cleere and without controuersie both in the scripture and amongst the doctors of the church . it would therefore appeare to be an ignorance and rashnesse too too grosse , to make doubt of the truth hereof , since there is such a cloud of histories to giue confirmation of the same vnto vs , as for example : the history recited by gregory nazianzen of a magician , vnto whom the diuell spake familiarly , and the like . but that we may not exceede the iust limits of annotations , it shall suffice that we obserue , that among other predictions of the end of the world saint hippolytus writeth , that a great number of diuels shall appeare vnto men in humane shapes , and being thus disguised in borrowed formes , they shall assemble themselues in mountaines , dennes , and desert places ; all which predictions do fitly agree vnto the depositions of sorcerers . it will not be amisse to note the antiquity and authority of this glorious martyr , for the better resolution of diuers passages in the fore-cited place , which by some might be offensiuely taken . he was more ancient then origen , at the least he liued in the same time with him , for saint ierome telleth in his homilies how he preached , and how origen was present at his sermons . it is then to be presumed that since he tooke vpon him to speake of things to come , which were not expresly comprehended in the scriptures , he had either the gift of prophesie , wherewith all many were indued in the primitiue church , as saint paul teacheth , and which endured downe vnto the times of saint ireneus , or hee had learned these things from the disciples of the apostles : as saint ir●neus telleth how he writ many things , which he h● learned from the disciples of iohn the euangelist , and that it happened vnto him as it did vnto diuers others who liued neere vnto the apostles time , who hauing faithfully treasured vp those things , which the most familiar disciples of the apostles did reueale vnto them , yet there were some that would adde thereunto certaine conceits of their owne braine , which they themselues did coniecture might be deliuered by the apostles . but in this they notably abused themselues , as wee may plainely see in ireneus , papias , and others . the same happened vnto this holy man , in whom wee may obserue many tracts directly flowing from the spirit of prophesie , and other vsefull instructions proceeding from his owne iudgement . amongst this later sort of reuelations from the apostles , wee are to place that which he speaketh of antichrist , whom hee saith shall be a deuill taking vpon him the shape of a man. and this we may easily see to be his drift , for he speaketh not absolutely , but addeth that for his part he is of this opinion . hanc opinor dilecti carnis suae substantiam phantastieam assumet organi vice . it may therefore well bee , that all these things were reuealed vnto him by the disciples of the apostles saying , that at the end of the world the prince of deuils shall shew him selfe vnto men in a humane forme , and shall speake vnto them , as one man doth vnto another , that hee may with the more ease seduce them , and that there shall be a great number of other diuels with him in the like formes . but the good father doth from himselfe conclude that such a one antichrist should be , and therefore addeth the word , opinor ; and this is not onely probable but necessary , to excuse so great a personage , who further addeth that there shall be at the end of the world many wicked spirits in the shape of men . daemones ( inquit ) congregabit humana specie . and this in effect the same which sorcerers doe depose , that there are a great company of diuels in their assemblies , and both men and women haue euery one a diuell , to commit abomination with them . s. augustine out of the obseruation which hee tooke from the scripture that saith , that in the last three yeeres wherein antichrist shall raigne , all power shall bee giuen vnto the diuell , asketh this question , whether those fathers that are christians shall then bee able to procure their children to bee baptised , and shall haue power to resist the incursions of the diuels , who at that tyme will bee euery where busied . tertullian saith , that diuels haue no naturall impeachment to hinder them from entering into any place , whereunto they haue a fancy , because god hath not circumscribed or limited their nature to any place , and therefore ( saith he ) it is an vndenyable truth , that diuels may not onely enter into mens houses , but euen into their very cabinets . nemo ( inquit ) dubitauerit , domos quoque daemonijs paetere , nec tantum in aditis , sed in cubiculis homines imaginibus circum●enire . he addeth the reason , vtique non clausa vis est , nec sacrariorum circumscribitur terminis , vaga & peruolatica , & interim libera est . from whence s. augustine draweth this conclusion , that because the diuels shall in those daies bee vnbound , they shall bee able to goe in and out where they please ; yet are wee not to vnderstand this , as though they could be at one tyme in diuers places , as iustin martyr well declareth in his . question . now wee are witnesses of the beginning hereof , by their frequent appearing vnto those whom they abuse , and in whose behalfe they effect some things which are in themselues meerely diabolicall : and as s. paul saith of the schollers of simon magus , and others of the same condition , qui & nunc operatur in filios diffidentiae . to conclude , the diuell may take vnto himselfe a body made of aire , and may shape it after what forme and figure hee will , and clap it about him as a garment , vnlesse hee be expresly forbidden by the diuine prouidence , as wee haue formerly vnfolded . and this is the resolution of s. thomas , who next to augustine doth thus affirme it , potest formare corpus ex aëre cuiuscunque formae & figurae , vt illud assumens in eo visibiliter appareat . p.p.q. . art . . ad . cardinal caietan in his comment vpon s. thomas doth obserue , that when a wicked spirit is so hardy , or else hath permission to shew himselfe visibly vnto a man , it is an argument , that such a one is either forsaken of god , and hath one foote in hell already , or that he is a man of an extraordinary holinesse , and god permitteth it to the confusion of satan , as appeareth by christ iesus in the wildernesse . the second annotation . whether the diuell can make men renounce god and their baptisme ? deum rerum omnium creatorem & opificem vnum & trinum abnegastis &c. & infra . et sacratissimo baptismati &c. it is an ordinary practise of the diuell to labour and perswade men to deny their god. venit diabolus ( saith christ iesus ) & tollit verbum de corde eorum , ne credentes salui fiant . he is the authour of al the heresies that euer were in the world , and amongst other inuentions he brought in the plurality of gods : and to that end he stirred vp diuers agents of his , as basilides , carpocrates , and others . hee it was that made the arrians deny the sacred trinity , and perswadeth atheists that there is no god ; all which hee practiseth , that hee may by vsurpation inuade the glory of god : for he stil holds him to his first pretension , when hee said in his heart , i will be like vnto the highest . therefore s. augustine doth well obserue , that the greatest ambition which the diuell hath , is that men should performe vnto him those honours which they are accustomed to offer vnto god. daemones ( inquit ) diuinis honoribus gaudent . and this hee can by no meanes wrest and extort from christians , vnlesse they do first deny the trinity of persons , because the very beleefe of the blessed trinity is of sufficiency enough to giue stop vnto all idolatry : for by it we beleeue an vnitie in trinitie , and a trinitie in vnitie , which when wee once comprehend , it cannot be fastned vpon our beleef to worship or acknowledge any thing for god , except the father , the sonne , and the holy ghost : for our faith is limited to these three persons , and therefore excludeth all other things whatsoeuer , in regard that they are as much inferiour and subordinate vnto these three persons , as the creature is vnto the creator . and therefore basilides and others of his likenesse , must first haue ●ost all beleefe of the blessed trinity , beefore they could giue admittance vnto this plurality of gods. the like may be said of the arrians and sabellians , who denyed the three persons in vnity of essence and trinity of persons . hence it ariseth , that neither the diuell nor any other creature whatsoeuer can be worshipped by a christian , vnlesse hee first abandon the faith which he hath of the blessed trinity . so that it is no wonder if the diuell doth first exact this of christians in his synagogue , for if hee should doe otherwise , hee could haue no colour to passe further . whereupon wee may obserue , that there can scarce an heresie bee found , if a man search narrowly vnto the same , which hath retained the full and intire beleefe of the trinity . this we see daily practized by the sabellians of our time , who misconceiue of the distinction of persons , and haue opened a gap to the trinitarians of this age , to mock and make a ieast of the blessed trinity , as if it were a chimera , or a conceite framed and feined in the braine of man. in like manner it followeth of necessity , that they must renounce their baptisme also , which is administred in the name of the blessed trinity . s. hippolytus a very ancient father and martyr made no difficulty to grant , that the diuell should at the end of the world visibly appeare to christians , and should tell them , i will that thou deny thy baptisme : for he is of opinion that antichrist shall bee a diuell , cloathed with the semblance of an humane body , although there be not many that adhere to this opinion , because s. paul doth plainly affirme , that hee shall bee a true man , and shall at last be put to death by the power of christ iesus . howsoeuer it be , he saith , positiuely that the diuel shal propose these words vnto the christians , nego creatorem coel● & terrae , nego adorationem à me deo praestari solitam , nego baptisma , tibi adhaeresco , in te credo . another reason why the diuell would haue vs deny our baptisme is , because by baptisme our soules are affianced and wedded to christ iesus , and by it wee reciue the ring of faith from him , and therefore by accepting of this , we doe expresly renounce the diuell and all his workes . there are also certaine exorcismes vsed against satan in baptisme , and therefore hee had rather that men should deny their baptisme then any other sacrament , nay , hee hath for a long time had his baptisme also , euer imitating and aping god almighty . tertullian doth well witnesse this , hic quoque ( inquit ) studium diaboli recognoscimus res dei aemulantis cum & ipse baptismum in suis exercet : whence hee concludeth , that many in his time did by experience find it , that the diuels did for this cause exceedingly haunt fountaines and pooles . the third annotation . whether the wicked spirit doth cause the names to bee changed which were giuen in baptisme . mvtato vero nomine , &c. aliudque commentitium , &c. there are two things to bee considered of in this point , for the better instruction of parents : the first is to cause such names to bee giuen vnto their children , which may put them in minde to make head against the diuell : the second is to prouide for them godfathers and godmothers of honest report and conuersation . for since the diuell is not contented to make men renounce their baptisme , but will haue them also to renounce their godfathers and godmothers , and are desirous to change the name which is giuen them in baptisme , it is an euident signe that these things are very contrary vnto him . and this is certainely true , for if wee marke , the auncient fathers of the iewes did giue vnto children their names vpon the day of their circumcision , as appeareth in the gospell by the circumcision of christ and s. iohn baptist : so that then they were wholy deliuered from the bondage of satan , and were inrolled in the band , and were to fight vnder the banner of the true god , that they might hence foreward manfully combat against his aduersary the diuell . as therefore souldiers when they are receiued vnder the banner and pay of an emperour or captaine , doe presently cause their names to bee registred , that they may be alwaies ready to march when they shall be commanded thereunto , so that in the monarchie of roome , nomen dare , did signifie all that which hath bin now said : in like manner in this sacrament , men doe giue names vnto children , that they may alwaies remember , what they haue promised , and vnder what banner they ought to march . and this was a custome amongst the very gentiles , as s. ierome hath well noted , who gouerned themselues moraly well according to the law and light of nature , and did not impose idle or friuolous names vpon their children , but rather made choise of certaine names appellatiues , that betokened some vertue , vnto which they would appropriate and dedicate their children , and to admonish them to liue conformeable vnto the signification of their names . thus wee finde many who haue beene called by these names victor , castus , commodus , pius , probus , and amongst the greekes sophronius , eusebius , theophilus . but the fathers of the old testament obserued another custome : for although many were called by names which signified good manners , as the word micah , which signifieth humilitie , yet for the most part they added vnto their names the appellation of god , as in heliseus , samuel , abdias , zacharias , esayas : ( and this is a generall obseruation to bee noted in angels , who are called by the names of michael , gabriel , raphael ) or at the leaft , they reteined the name of some holy man , that their childrē might imitate his vertues . and therefore those that were present at the circumcision of s. iohn baptist , did wonder why they would call him iohn , since that there was neuer any man of that ancient and illustrious family who was so called . which very wel declareth , that they did more religiously retaine the names of their good auncestors , then they did the heritage which was left vnto them . heereupon s. chrysostome did admonish the people not to vse any superfluous thing in baptisme , but to looke well vnto this rule , to giue no names vnto their children but the names of saints : and for the children , that they should retaine this name , and not suffer it to bee changed for any other vpon what occasion soeuer . they must doe as ioseph did , who notwithstanding that pharaoh had changed his name after the aegyptian manner , would yet keepe him still vnto his first name as appeareth when he said , ego sum ioseph frater vester . and the scripture it selfe doth euer call him by the name of ioseph , and passeth ouer that prophane appellation which pharaoh imposed vpon him : the same did daniel and his three companions , for although nabuchodonosor had called daniel by the chaldean name of balthasar , and the other three by the names of sidrac , misac , and abednago , yet when daniel writeth his booke he euer saith , ego daniel : as also the three children being in the furnace cryed out , benedicite anania , asaria , misael domino , neither did they acknowledge any other names , but these that were giuen vnto them in iudea . s. chrysostome giueth the reason heereof . these kinde of names , saith hee , were giuen to children , to put them in minde to imitate holy men whose names they carryed : for if they doe not imitate such and such a saint , it is an assured truth ( as hee said else where ) that the prayers and merits of this saint shall not bee auaileable vnto them for their saluation . from whence this conclusion may be drawne , that it is not lawfull to giue the names of sinfull men vnto children , although they haue beene famous in their generations , or haue been our progenitours and ancestours , because such impositions can serue for nothing , but for spurrs in their sides to prick them on to imitate their pride and wicked conuersation . how worthy then of reprehension are those fathers and mothers , who disdaine the name of saints , and had rather giue their children the names of infidels and idolaters , who are now frying in flames of hell . and it is to be doubted , that if our lord had specified the name of the rich man in the gospell , they would rather haue taken it and called their children by the same , then haue giuen the name of lazarus vnto them : but hee would not mention his name for many waighty reasons , and amongst the rest this may serue for one . it is therefore cleere that this is a meere trick and deuise of satan , because hee abhorreth the name giuen in baptisme , and taken ( as the vsual custome of christians is ) from saints , who vpon this occasion are the readier to aide vs , and to beare a particular fauour vnto vs. the germanes are obserued to haue for a long tyme retained a barbarous fashion in two things especially : first in eating bacon without seething it , and feeding vpon horse flesh : the second in giuing scythian names vnto their children when they were baptised : yet at last vpon better instructious they redressed and mended these faults . it is therefore expedient to chuse honest people for godfathers and godmothers , which is an auncient custome in the church , and practised euer since the time of pope thelesphorus , who was but . yeeres after the death and passion of christ iesus . for in regard that faith in baptisme is not infused into the childe to operate , but onely to purifie the soule , it behooueth him to haue a godfather to instruct him in the workes of faith , and to protest in his behalfe that he shall beleeue in christ iesus , and shall be one of his church ; and this is to be done although the childe be dumbe and deafe , as s. ierome hath it . and further , it is to bring him to receiue the sacrament of confirmation , where the child , who hath bin baptised , commeth now to ratifie the promise made by his godfather and godmother for him at his baptisme , and by a consequent hee commeth to receiue new grace , that hee may bee strengthened to resist all the assaults and temptations of the diuell . hence it commeth that because in these dayes this sacrament is so vniuersally neglected , the diuell doth deceiue so many people , and maketh them with ease to renounce their baptisme , which they haue not yet confirmed : for hee doth no more but make them say , i am not tyed to that which my godfathers and godmothers haue promised for me . and therefore saint cyprian doth not wonder that nouatus had abandoned his faith promised in baptisme , because , saith hee , hee did not ratifie the same by the sacrament of confirmation . hereupon ought the pastors of the church , and fathers and mothers also to be vigilant in this particular , left it should happen both to the one and to the other as chanced vnto hely and his children , vnto whom anna , and little samuel were directly opposite in their courses . and concerning alteration of names , magdalene did affirme that all did change their names in the synagogues , to the end that they might not be discouered by those who perchance might call them into question for the same . the fovrth annotation . whether the diuell exacteth any homage or tribute . vestimentorum vestrorum fragmentum , &c. the diuell hath no need of any thing we haue in this world , except the faith and grace of god which is infused into vs : yet because , as wee haue formerly alleaged out of s. augustine , he is greatly delighted that men should doe him homage as to a god , hee willeth these poore hood-winkt wretches to present vnto him in signe of their acknowledgment some thing or other , as for example a peece of their garment . hee exacteth this from these poore people , who haue nothing dearer vnto them amongst their earthly fortunes , then is their garment . and therfore god in the old law doth strictly forbid , that any one shuld take a poore mans clothes for a pawne : and if he should take them , hee commandeth that they be rendred vnto him againe before sun-set , otherwise he threatneth to take vengeance on such a person . thus wee see this accursed beast getteth them to offer vnto him the best of what they haue : for of all the goods of fortune , he desireth the garment : of all the gifts of nature , he craueth mens children ; and of all the endowments of grace and spirituall blessings , he longeth after faith and baptisme . he also doth somtimes desire the blood of men , as appeareth by the priests of baal , who when they would pray that fire might descend from heauen , they cut and flashe their flesh with launces . but because most men did abhorre and hold this mangling of themselues in detestation , he did from thence forward content himselfe with mens goods , such as are their garments ; and it may be he desireth by this kind of tribute to be acknowledged for a king. for it was the custome of the iewes , when they would make or proclaime any one king , to put off their vpper garments , and to vse them for the seruice of this king , by putting them vnder his feet for him to tread on : as wee see in the history of iehu , and in the relation of christ iesus his being receiued after a triumphant manner into ierusalem vpon palme-sunday . to these poore and blinded wretches we may fitly apply the greeke prouerbe , which in latine runneth thus : veste circumfers ignem . for their garment is an externall signe , that they are for euer chained vnto that eternall fire . and that may well agree vnto them which is commonly said , vest is virum facit . to the same purpose is that which tertullian said , diabolus tunc se regnare putat , quando sanctos à religione dei deturbat . the fifth annotation . whether the diuell doth marke witches . signum seu stigma cuilibet vestrum , &c. this point alone is able to conuince those , who conceit that these things are meerely dreames . for experience doth demonstratiuely proue , that this kind of marke which they haue in their bodies is leprous , and deuoid of all sense ; in so much ( as we haue tried with a needle or a pinne ) that if a man doth secretly and finely thrust vp a pinne into the same , they feele it no more then if they were direct lepers . but there must good heed be taken that they do not perceiue you , for if they doe , they wil make shew they feele the same when they doe not ; but howsoeuer , you shall be sure that you shal draw no blood from those marked parts . and this manner of satan is very ancient , although it hath receiued diuers changes according to the diuersity of times . tertullian saith , that the diuels custome is to marke those that bee his , in imitation of god , who doth inwardly marke vs in baptisme , by a stampe or character , that doth adheare and cleaue vnto our soules , as both s. paul and s. iohn do witnesse : and againe , he doth externally marke vs by the chrisome and signe of the crosse. thus doth satan stampe in the soules of his seruants the marke of sinne , and not content with this , hee now addeth an outward badge , although it may be very possible , that the diuell in former ages did not vse to marke his with the like stampes as now hee setteth vpon them . for ( as tertullian saith ) it is the diuels property to excogitate new deuices euery day : and it is cleere in scripture , that the diuell laboureth and aspireth as much as in him lieth , to set his badge vpon those that are his . saint iohn foresheweth , that at the end of the world there shall be a certaine kind of people , who shall beare vpon them the signe and character of the beast : which is litterally to bee vnderstood , as the text it selfe doth sufficiently declare ; for hee saith , that by this marke wee shall haue accesse vnto those wicked men , which carry the same either in their front or in their hand . and although there were no other proofe but this , yet may it sufficiently euince vnto vs , that this and the like texts are thus litterally to bee expounded , which s. hippolytus doth very well obserue and foreshew in these very words , where he speaketh of the diuell that should take vpon him a phantasticall and imaginary body . adducet ( inquit ) eos ad adorandum ipsum ac sibi ob●emporantes sigillo suo no●abit . so that a man would thinke that these poore mis-led sorcerers and witches had read this oration of so glorious a martyr , so aptly doe their depositions agree with his predictions . the sixth annotation . whether magicians make a circle , or no ? svper circulo quod diuinitatis symbolum est , &c. the circular figure is the most remote and distant from the figure of the crosse that can be . the crosse must of necessity haue foure corners , whereas this hath none at all . the diuell vseth those markes that are most different and opposite from the signe of our redemption and his ruine : and if any of his doe vse the same ( as nazianzene writeth of iulian the apostate ) hee presently leaueth them as soone as they haue made the signe of the crosse. whereunto many later histories doe agree , which report that diuerse who came vnto the assemblies of witches , when as they had once made the signe of the crosse , they were left alone in the field . the same also happened ( as it is more at large amplified in the inditement made against the witches at auignon ) vnto a young man , who by his father was carried to the synagogue where they were to meete : but when hee saw what abominable villanies they did , hee was much affrighted , and making the signe of the crosse he spake these words , iesu what is the meaning of this ? whereupon they all vanished away , and the young man remained all alone , and the next day hee came home to the village where he dwelt , which was distant from the synagogue ( as they call it ) aboue three leagues , and accused his father for leading of him thither , and euer since those of that village haue called him in their language masquillon , that is to say , a little witch : and this boy remained in the prison belonging to the pallace of auignon , at the time that the said execution was done , where he was detained for the discouery of the like practises . epiphanius haeres . . doth report , that a young magician did fly throw the aire , and iustled against a christian woman who was washing her selfe in a bath , but shee had no sooner signed her selfe with the crosse , but she repelled him farre enough from her : and therefore satan doth cause all crosses to bee defaced where he commeth , and teacheth his disciples to vse other markes very different , and ( if a man may say it ) contrary vnto the signe of the crosse , as is plaine in the characters of magicians , which agrippa a great fauourer of the sect of the beast did vnhappily publish vnto the world . wee may further call to mind ( for the diuell vnder one externall thing doth hatch and couer a thousand impieties ) what iulian the apostate did conceiue hereof , who was a man exceedingly addicted vnto diuels . he made this interpretation , that when crosses were enclosed in a circle , it signified that the religion of christ iesus was to bee depressed and abolished , and that not long after such a signe this should be put in execution . wee also see that the roaring lion when hee goeth about to deuoure his prey , doth with his taile expresse a circle , out of which the poore beast that is inuironed with the same , dareth not in any sort to stirre , such is the feare that hee conceiueth of his aduersarie . so that we may well apply this short sentence of peter vnto the diuell : circuit quaerens quem deuoret . thus doe these poore and ignorant wretches stand in awe of the diuell , fearing that since they haue sworne fealty vnto him , hee would breake their necks , if they should back slide from the same , as appeareth by their owne confessions : for they haue voluntarily slaued themselues vnto this cruell tyrant , and therefore doe , as it is written , qui facit peccatū seruus est peccati , a quo quis superatus est eius & seruus est : as on the contrary it is said vnto those that are religiously giuen , simanseritis in sermone meo , verè liberieritis , & vbi spiritus domini ibi libertas . the seventh annotation . whe●her witches doe vse their staffe and oyntment that they may be transported and carried in the ayre ? adminiculo baculi , quodā nefandissimo vnguento , &c. that sorcerers haue for a long time vsed staues , it appeareth by that which aben ezra hath written vpon leuiticus : where it is prohibited to doe any act appertaining or belonging vnto this diabolicall art . and hee expresseth by what meanes this was practised , and saith , ( as sanctes pagninus hath translated his words ) non facietis experimenta per figuras , per baculos , per opera , per motus , per dies & per horas . in which he seemeth to haue touched the principall points contained in this sentence and inditement against sorcerers . for touching figures , we see they vse the circle , and for workes , they commit wicked prankes vpon the dead , especially vpon young children , as wee will shew hereafter : for motion , their bodies are hurried from one place vnto another : for daies and houres , they obserue thursday after midnight , at which time they are onely thus transported , as they all agree and affirme : and the reason hereof may be because the diuell is desirous to haue the first fruits , and to be acknowledged in the first part of the weeke : for the turkes celebrate the friday , the iewes the saturday , as the christians doe the sunday : but the diuell hath instituted his sabbath before them all , that hee may haue the first adoration . this is that arrogancy of satan , which is spoken of in the reuelation , blessed are they that haue not knowne nor tried altitudinem satbanae . last of all , touching the staffe which this hebrew doctor doth mention , we see it by experience , that the sorcerers of our times vse staues , bestriding them , and putting them betwixt their legs . neither was this opinion of so great and learned a rabbi without the ground and witnesse of the holy scripture , as arias montanus hath well obserued . for mention hereof is made in osea , where it is said , populus meus in ligno suo interrogauit , & baculus eius annunciauit ei . and it may bee that the diuell did inuent this custome to counterfait moyses , who vsed a staffe or a rod in the working of his great miracles : and mention is also made of aarons rod that budded , and miraculously brought forth fruit . as for the oyntment wherewithall they annoint their staues and bodies , it is certaine that the diuel the better to abuse these people , and to cloake and couer his owne malice doth make a compound of sundry idle and vneffectuall ingredients , as of hearbes , rootes , and the like : for the diuell knoweth full well , that this medley is not a whit powerfull to transport their bodies thorow the ayre from one place to another : and experience it selfe doth also sufficiently auow the same . so that he doth this to couer his malicious ends , and his aime is leuelled at no other marke then to commit murthers , and imbrue their hands in sheading of blood , as doth cleerely appeare by the depositions of all sorcerers , who doe concurre and agree vpon this point , that at the first it sufficeth , if they can borrow oyntment of their neighbours , but when they are at the assembly , the diuell doth declare vnto them that they are to haue oyntment of their owne , and that it cannot be effectuall and for their purpose , vnlesse they get the grease of young children that haue been strangled by them . it is then vndoubtedly true that all these hearbes and flowers are nothing else but parerga , that is to say , things that serue for no vse but to set a glosse and colour vpon that , which is their principall and primary intention : as when a painter draweth some lines or florishes about the border of a perfect portrature . and these are the goodly workes which aben ezra doth in more obscure tearmes mention . helias the leuite reporteth , that lilith , that is to say , a woman that wanders by night , vsed secretly to steale into the bed-chambers of those that are newly deliuered , to kill young children , that were not aboue eight daies old . he also saith that the therasins , whereof the scripture maketh mention , could not be made without murther . saint ierome writeth that witches cast abroad their charmes by touching of dead bodies . attingunt ( inquit ) malefici corpora mortuorum : and tertullian doth inlarge himselfe in tearmes more perspicuous for our purpose , saying : pluribus notum est daemoniorum quoque opera , & immaturas & atroces effici mortes , quas incur sibus deputant . and a little before : per vim ( inquit ) & iniuriam saeuus & immaturus finis extorsit : where he saith , that the diuell doth bring to passe all these goodly deuises of his , by the meanes of those who haue vowed themselues vnto his seruice . and therefore s. augustine wondreth with himselfe , and asketh a reason why god should permit that such massacres should bee committed vpon poore innocent children , yea and vpon those who haue receiued the character of his baptisme : whereunto he answereth , that this proceedeth from the iudgement of god , which is hidden and remoued from our knowledge , and if there were no other thing but the tribute which wee owe vnto death thorow originall sinne , it would sufficiently conclude that god doth permit this according to all equity . neither is this so new a thing vnto vs , since by diuine permission so many young children were slaine in aegypt by pharaoh , and in iudea by herod , vnto which these two tyrants were incited by the instigations of the diuell . we are further to obserue what apuleius writeth touching this argument ( who was a part of his owne history ) by seeing a young woman that was a witch playing of her prankes before him : whereupon he was accused to bee a sorcerer , and because thos● that were contaminated with this diuellish art were then put to death without mercy , he was saine to make two apologies , thereby to purge himselfe of these crimes before the gouernours of africke . there are some that conceiue his history to bee meerely fabulous : but as himselfe reporteth of a great orator , who when hee saw that apulei●s would by no meanes credit , that a man might bee carried thorow the ayre , or transformed into an owle , tooke him vp short and told him ; friend , you talke like a young man that hath as yet made no experience of things , which a●e so full of secresie and importance . and he further reciteth that afterward he had experience of the truth of the same . but that which giueth reputation and authority vnto his history is , that s. augustine doth oftentimes alleage him , and doth not brand him with any hard opinion of lightnesse or fiction . this apuleius doth declare , that on a certaine euening by the assistance of a chambermaid , hee was brought about midnight to behold the mistrisse of the house , wherunto he was guided , annointing of her selfe with a certaine vnguent which she had within a pot , and when she had made an end of besmearing her selfe shee was changed into an owle , and began to flie out of the house . he also doth relate what the ingredients of this vnguent were , to wit , certaine aromaticall hearbe● , and some parts of dead bodies that had beene buried and were digged vp againe for that purpose : that all was boyled together in a great brason caldron in well water together with the milke of a cow , the hony of mountaines , and other stuffe of the like nature , vsing certaine magicall words ouer the whole compound . and this we found also verified by the witches that were condemned by the aboue cited sentence , who confessed that they did boyle dead bodies , whom they came and digged vp by night , and with the grease of their kidne●es and cer●aine othe● hea●bes they made a certaine oyntment which they did vse . from hence it did arise that the romās of apuleius his time did punish witches with death , because they did violate the graues of the dead , to pilfer from thence the bodies of those which lay there ●n●erred , which is not onely repugnant to the law of nature , but vnto the law of nations , called , ius gentium . for if those who forced open sepulchres , that they might from thence steale the iewels and rings which were buried with the dead corps , were without mercy put to death as sacrilegious persons ; how much more seuerely ought they to bee punished , who steale away the bodies themselues ? which apuleius also witnesseth , relating that it was then the custome to hier certaine men to watch dead courses , for feare least the witches should come to gnaw and dismember them : adding that himselfe one euening being set to watch a course that lay in a certaine hall , there came a weesell to gnaw the said course , but this being discouered by him , the weesell ran out at the hole thorow which it entred . so that it is authentically true , that the diuell hath anciently practised this villany , for seeing that himselfe cānot discharge his ful malice vpon mā , whom he capitally hateth , he leaueth it to be executed by those that are his members : and it giueth some satisfaction vnto his sanguinary nature , that he may wreake his anger vpon the dead . and therefore hee is often called in the reuelation the red dragon , to expresse how furious , outragious , and blood-thirsty he is , being as christ iesus himselfe saith , a murtherer from the beginning . and as god is called by the grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , a louer of men ; so by a contrary the diuell is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , a man-hater . the eighth annotation . whether witches goe in the ayre ? per aëra ad locum constitutum , &c. some do doubt whether the deuill can make a humane body to goe in the ayre , or no. but this doubtfulnesse of theirs doth argue a defect and maime in their knowledge , not vnderstanding aright the nature and property of spirits : nay they are conuinced to be ignorant of the scriptures themselues , for a spirit is of a more excellent and noble composition then any body whatsoeuer , and therefore he hath a power in his nature to mooue according as himselfe will. it is certaine that man is sheltred particularly vnder the safegarde and protection of gods prouidence , yet doth not this hinder , but that god may sometimes suffer this to be done , as it is cleere by christ iesus himselfe , who was carried by the deuill vnto a desert , from thence vnto a pinacle of the temple , and thence vnto a mountaine . if the deuill did this to christ , how much more shall hee be able to effect the same , whē miserable men do quitte the seruice of god , to adore the deuill ? the deuill also in the wildernesse of aegypt did bring before pharaoh and the people many great serpents : for s. augustine and after him s. thomas do agree and conclude , that they were true serpents . we are also to call vnto remembrance that , which we haue before alleaged out of apuleius , and which he saith that hee beheld with his owne eyes : and wee are to obserue the points which we haue handled in the sixth chapter of this booke . for why should any man conceite strangely of this point , since simon magus himselfe was carried in the ayre by diuels ? and least any might apprehend that this was meerely fancied and not really done , the history saith that he brake his necke , being forsaken ( by the commandement of god and his good angels ) by the deuils who were about him for his supportation . semblable hereunto is that which saint hippolytus reporteth , saying : that antichrist shall cause himselfe to bee carried in the ayre by deuils : whereof there is some probability in the scriptures . and to descend vnto more moderne authors , certaine chroniclers and historiographers do report , that berengarius ( who was a great sorcerer ) was at rome at night , and yet the very same night he was found reading of a lecture at tours in touraine : whereunto may bee added that which wee haue noted in the sixth annotationof the yong man , who leaped in the aire after a woman . the ninth annotation . whether witches doe eate , drinke , and dance in their synagogue . saltationes , compotationes , comessationes , &c. the workes of satan or of the flesh are as saint paul saith , gluttony , drunkennes , and whoredome , and this was the people of israels case when they danced be●ore their calfe , as our sorcerers do before their deuill : for it is said of them ; comederunt & biberunt , & surrexerunt ludere , id est , fornicari , euen so the deuill doth make his seruants leape and dance , and afterward he causeth them to banquet and make merry , and at last as we shall see , to commit fornication and all vncleannesse , and this is saint ieroms obseruation , when hee writeth these very words : nam & barbara quaedam nomina corum esse dicuntur , vt saepe confessi sunt hi , quos verè vulgus maleficos vocat : & incantationes , & preces , & colores var●● & diuersa velmetallorum velciborum , ad quae inuocati assistere daemones , & infelices animas capere memorantur . now whereas s. ierome saith that the deuils do agree vpon a set place to receiue certaine victuals which are promised vnto them , this is to be vnderstood of the dead bodies , which the witches do dedicate and set before them in a place that shall be designed for that purpose : where they cause them to be sodd and afterward eaten by the whole assembly after an abhominable kind of anthropophagy : and in all likelie-hood this is done to shake the article of the resurrection . for as pliny doth atheistically argue , how can those bodies rise againe in their owne substance , although god put his finger thereunto , when as now the flesh is eaten by others , and is changed into the substance of those who haue deuoured the same . besides , by this barbarous and brutish manner of seeding , he maketh them to transgresse the very law of nature , and so indeede maketh them like vnto beasts , so that when saint ierome writeth that the deuils are very seruiceable vnto those , that will promise vnto him such kind of victuals , it is not to bee conceiued that they do eate any thing , for they are spirits , but that they induce & perswade others to eate of these diabolicall viands , because they know the impiety and wickednes of such an execrable diet : for it is directly against the first commandement which god gaue vnto man after the flood , to re-establish the law of nature , which by giants and other wicked people had been much violated and prophaned . i giue you leaue ( saith he ) to eate of all liuing creatures vpon the face of the earth , but i forbid you to spill the blood of man ; that is , to eate and deuoure mans flesh . for in this passage of genesis , as the text it selfe declareth it , there was no question or mention of murther , but onely touching the diuersity and vse of meates . so that by this text , anthropophagy , or eating of mans flesh is expresly forbidden , and therefore the deuill hath brought vp the practise thereof amongst his people , because it is a thing against humanity and reason : and this is the cause why hee gathereth them together , and inciteth them to those abominable banquets and meriments . touching other victuals and refreshments which hee causeth them to take , although in the eating of them they please and giue contentment vnto their tast , yet when these poore wretches returne vnto their owne homes , they are then as much or more hungry then they were before . conformable hereunto is the obseruation of saint thomas , who saith , that although all naturall bodies in respect of motion and quality are vnder the command of spirits , yet can they not change the substances of them , of which god is the sole creator , but are onely powerfull to make an alteration or change in the accidents . and therefore the deuill cannot make a stone bread : so that we may hence conclude , that this is out of the compasse of his naturall power , and that such meates are so onely in apparancy , being clothed with certaine qualities of bread , wine , or flesh : & these qualities are but of short continuance , for as saint thomas saith , the workes of the deuill cannot be permanent , because they haue not the prop and ground worke of true substances . so that this was it , that shewed christ iesus to be the true god , because he had not onely caused fiue thousand to eate , but had also fed and filled them for a long time after . thus the bread that was baked in the ashes and eaten by helias , was framed by the fingar of god , because in the strength thereof he walked . dayes and forty nights . the same may be said of the manna in the deser● , which did fill and satisfie those that did eate of the same , as it is said , pae●e caeli saturauit eos . therefore it is a property peculiar vnto god alone to giue corporall foode and sustenance vnto men , either by the meanes of his creatures , or by some other extraordinary power . i a●t a ( said dauid ) super dominum curam tu●m , & ipse te e●●triel ; & aperis tu ( domine ) manum tuam , & ●mple● omne animal benedictione . this being altogether hid from these miserable creatures , they goe a whoring after satan in the time of their necessitie , and imagine that it is in his power to keepe them from hunger or from any other want , wherewith they are pinched , by giuing vnto them victuals or mony according to his promise : from which we may also draw this conclusion with s. thomas : that when these kind of people are changed into cats , wolfes , or any of the like resemblances , ( as witches haue deposed , and saint augustine doth largely make mention of the same , as of a truth in his time beyond exception , and as apuleius vincentius in his history , and ephordiensis do all witnesse ) we are not to conceiue that the true substance of the man or of the woman is changed into the nature of these beasts , ( for this doth surmount the power of the deuill ) but that the deuill doth couer and cloth their bodies with a cloud of ayre , hauing the resemblance of such a beast . for as he sometimes seemeth to bee a perfect man , because he hath taken such an airy forme vpon him , so doth it also appeare vnto those that behold these witches , and vnto themselues also that they are perfect beasts , although in truth it bee otherwise : and thereupon s. thomas doth thus conclude . illae transmutationes corporalium rerum quae non possunt virtute naturae fieri , nullo modo operatione daemonum secundum rei veritatem perfici possunt . sicut quod corpus humanum mutetur in corpus bestiale , &c. and afterward hee commeth to describe the meanes how this is done , in apparancy and shew . cum daemon possit formare corpus ex aëre , cuiuscunque formae & figurae vt illud assumens in eo visibiliter appareat : potest eadem ratione circumponere cuiuscunque rei corporeae quamcunque formam corpoream , vt in eius specie videatur . and this is farther prooued by the sentence taken out of s. augustine in the . booke of the citty of god. it may also very well be , that the deuill may imprint into their fantasies such kind of shapes , and then they will apprehend them as though they were true and reall formes : the experience whereof we are taught by those that are frantick , wh● thinke they see toads , serpents and dragons flying and crawling vp and downe their chambers where they lye , neither can any one perswade the contrary vnto them , because these shapes are as properly inherent in the common sense as in the phantasie it selfe , whether they are sent by transmission from the eies . neither ought wee to thinke that nabuchodonosor was substantially changed into a beast , although that this happened vnto him by the power and finger of god , but that hee was rather depriued for a tyme of his vnderstanding , thereby to chastise a●d humble him for his transgressions , and was afterward by speciall grace re-setled in his former senses . and the text affirmeth not that his substance was changed , but his heart , which himselfe doth afterward interpret , when he saith , sensus meus reuer sus est ad me . whereupon s. ierome saith , quand● dicit sensum sibi fuisse redditum , ostendit se formam non amisisse , sed mentem . as therefore a man whose senses are taken from him , doth not care if he cohabite with beasts , and feed amongst them , the same was nabuchodon●sors case vntill god had compassion of him , at what time hee was reclaimed and reduced vnto himselfe , and craued pardon of almighty god. touching lo●s wife , shee was indeed changed into a pillar of salt , but it was either after her death , or vpon the very instant of the same , and her body in succession of tyme was turned into the mould from whence it was taken . thus we see the diuels disabilitie in changing the substance or shape of man , although he may counterfaite and couer the same with his shewes and apparances . of this nature shall the myracles of antichrist be , which shall be lying signes , framed to all kinds of deception by the industriousnes and arte of diuels . thus when s. augustine reci●eth the history of the hostesses of italy , who vsed to giue a certaine kinde of broth vnto their guestes of their owne making , which when they had once eaten , they were presently changed into horses , mules , or asses , and were made to carry all burthens and loads which they pleased to put vpon them , till they came to a certaine place ; wee must not thinke that these men lost the vse of their naturall reason , because by vertue thereof they saw and conceiued themselues to bee beasts according to their bodily shapes , and being come vnto the said place they returned vnto their former estate . saint augustine saith not that these things are fables , but that they may either bee so indeed , or else may seeme to bee what they are not , by charmes and collusions . and concludeth , that when it is so indeed , wee are not to thinke that the substance of the man is turned into the substance of the beast , but that it is onely thus in externall appearance by the working of the diuell ▪ nec sane ( inquit ) daemones naturas creant , si aliquid tale faciunt de qualibus factis ista vertitur quaestio : sed specie tenus , quae á vero deo sunt creata commutant , vt videantur esse quod non sunt . and speaking of apuleius , whom he reporteth to haue beene turned into an asse , hee saith , that either apuleius did counterfaite and deuise such a thing , or did set it downe in writing as it really happened . i ste ( inquit ) aut iudicauit aut finxit . and for the burthens which he carryed , it was ( said hee ) the diuell who did beare and vndergoe them for him . the tenth annotation . whether witches worship the diuel in the forme of a goate ? coluistis & adorastis in formam & speciem foedissimi & nigerrim● hirci , &c. that the diuell is ambitious of nothing more then to bee worshipped as a god , wee haue formerly at large declared , and concerning the visible forme in which hee doth appeare , wee haue likewise shewed out of s. augustine , that it is not permitted vnto him to inuest himselfe with what forme he will or naturally can take vpon him , but hee is limited vnto such semblances as god is pleased to permit vnto him : and therefore saith s. augustine , there is no question but he would haue taken a goodlier and more specious resemblance vpon him , then the forme of the serpent was , if god would haue suffered him so to doe : but god would not haue it so . when hee comes to bee adored , he appeareth not in a humane forme , but as the witches themselues haue deposed , as soone as they are agreed of the time that he is to mount vpon the altar ( which is some rock or great stone in the fields ) there to bee worshipped by them , hee instantly turneth himselfe into the forme of a great black goate , although in all other occasions hee vseth to appeare in the shape of a man : for god will not suffer him thus to abuse the nature of man , because christ iesus his onely sonne is a true man , and worshipped as god and man both together : for the hypostaticall vnion of both natures is so indissoluble and so fast linked one to the other , that there is but one essence or person that ariseth from both natures . againe , if the diuell had presented himselfe in an humane forme , our first parents might haue conceited him to haue beene the messias , who was already reuealed and fore promised to adam , as saint paul expresseth it . hence it is that god will not suffer him to assume the forme of the sonne of god when hee goeth about to bee worshipped , but onely of a beast , or of some such monstrous and i● fauoured shapes , which are one halfe of them beasts , and the other addition of a different forme vnto it , as are centaures and other such prodigious resemblances , which were indeed nothing else but diuels : and many times they appeare , as pliny saith of sea monsters , with a long taile of a serpent , by which exorbitant parts and so vnusuall in the course of nature , they are knowen to be true monsters . and this is s. iohns meaning when in the reuelation hee doth so often ingeminate , that men shall come and worship the beast : by which a man may probably gesse that hee meaneth satan changing himselfe into a beast : for wee need not to make inquiry after a mysticall sense of such places as these , when literally a man may interpret the scripture . touching the forme of the beast , which hee ordenarliy assumeth vnto himselfe , it is a thing not to bee controuerted that hee presenteth himselfe in the forme of a goate . and heere we are to note , that there are three or foure passages in the scripture which haue a great resemblance and affinity with this point . the first is in the . of leuiticus , where it is said , nequaquam vltra immolabunt hostias suas daemonibus . the second and third passage is in the . and . of esay . pilosi saltabunt ibi . in which places the hebrew word sehir signifieth three seuerall things ; first a goate , secondly something that is hairie , as esau was for his hairynesse surnamed sehir , and the mountaines vnto which hee vsed to resort were called , montes sehir : thirdly , it signifieth the diuell , and thus doth s. ierome render the word in the . chap. of leuiticus : the like also doth the author of the chaldean translation . touching the two first significations , it appeareth that the one hath a dependance vpon the other , because a goat is the most shaggie beast of al other creatures : but why the diuel should be called by the name of goate , or of a beast that is shaggie , rabby quimhi , the best interpreter of hebrew words amongst the iewes , rendereth this reason , because hee appeareth in the shaggie forme of a goate to those that put their confidence in him . this is the obseruation of s. thomas . q. . art . . and doctor lyranus vpon the . of ●xod . and . reg. . hence it is that the chaldean interpreter and s. ●erome haue by this word goate , meant and interpreted the d●uell , and thus is hee called by the witches themselues , as is euinced out of their owne depositions . so that it is no new thing that the diu●ll doth shew himselfe in the forme of a goate to those that haue sl●u●d themselues vnto him , and doe him homage and seruice . sanctes pagninus following the same signification vpon the place of the . and . of esay , where the text saith , that the sebirins shall leape and daunce in the wildernesse , doth thus interpret the same . the diuels shall daunce there . and this also is verified by the witnesse of witches , who affirme that this goatish diuell doth leape and daunce amongst them in their night assemblies in the deserts . moreouer , it is very remarkable that the septuagint interpreters haue rendered this hebrew word of the . of leuit. by the greeke word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , fooles : and the italians borrowing that word from the grecians , doe call those that are ridiculous and impertinent in their behauiour , matos , that is to say , fooles . and the truth is , men doe now in the countrey of prouince call such spirits fooles , or mad-capps , because they play many fond prankes , as laughing , leaping , dauncing and whisteling : and in this respect haue the septuagints trāslated the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to this purpose is the saying of s. thomas , who affirmeth that the diuels doe shew many light and carelesse behauiours , as laughing , leaping & whisteling which are but veniall sinnes in men , but the diuels vse these kind of gestures thereby to familiarize themselues with men , and in conclusion to intice them into his nets by these semblances of merriment . thus s. a●hanasius maketh mention of diuels that sung songs . in prophane histories wee find that the two most auncient oracles , the one called hammonium , which commeth from the word ham , or as wee pronounce it cham : the other called dodonaeum , which commeth from the word dodonum , of whom mention is made in the tenth of genesis amongst the grand-children of noah , the first of them was in the forme of a goate , and the second in the shape of a ramme with great hornes . so that it is no nouelty to affirme that the diuell doth cause himselfe to be adored in the forme of a goat . and to descend to our more moderne relations , alphonsus de castro doth report that in the countrey of biscay they haue found it to bee certaine , that diuers women and some men haue assembled themselues together in a mountaine , where a black goate did visibly present himselfe before them , whom they all worshipped . in this late history of the magician gaufridy , belzebub repining at the too abundant mercy of god , doth reprehend the magicians for their adoring of a goate . the eleventh annotation . whether there be incubi and succubi ? vos viri cum succubis , vos malieres cum insubis fornicati estis , &c. from hence wee may learne the reason why the diuel appeareth in the forme of a goate , because hee is the most ranke and the most lustfull of all other creatures whatsoeuer , neither doth hee euer obserue set times for his hot luxurious nature , as all other beasts vse to doe . the diuell doth assemble his people in a place designed for such a purpose , and there maketh them to commit vncleannesse , and himselfe is the first and forwardest to practise the like abominations , and appeareth vnto women in the shape of a man , and vnto men in the fashion of a woman , by which meanes hee induceth them to defile themselues with those diuelish and execrable copulations with him ; not that hee receiueth any delectation or pleasure from the same , but as s. thomas saith , ( giuing the reason why s. augustine did affirme , that the diuell tooke more delight in idolatry and fornication , then in any other sinne whatsoeuer ) hee therefore is delighted with them both , because by the first he vsurpeth vpon the glory of god , which is his first and principall intention : and secondly , he keepeth both men and women in his clawes with more security , by fastning them vnto him through the sinne of lust ; for by reason of the strong and vehement delectation which it carryeth with it , hee maketh them to sticke close vnto him , so that when they fall into the same , they will bee hardly able to recouer themselues againe . hee also maketh them to loose the vse of their reason , so that they haue no more command and soueraignty of themselues , then the very beastes haue : especially when they are once enured to these sensuall delights which are so vehement , that tertull●an was of opinion , that as the body of an infant is ingendred from a portion of corporeall substance , so is the soule also begotten from a part of his soule that doth beget : for ( saith he ) wee see that in the act of generation , the soule , as if it were diuided into portions , hath not the power to produce any act of reason . and heereupon it groweth , that the diuell is so much taken with this filthy and vncleane sensuality , as appeareth by the reasons which we haue alleaged . neither are we to question whether such a thing may bee practised by the helpe and working of the diuell , since it is out of all controuersy , that he doth and may take ( when he is not in the act of adoration ) any externall forme , that he pleaseth to inuest himselfe withall , especially amongst those who haue abandoned themselues vnto him , and haue done him fealty and homage . and although there were no other proofe then that two of the most famous doctors , the one amongst the fathers , the other amongst the schoolemen , that is to say , s. augustine and s. thomas doe concurre and agree vpon this point , and doe expresly auerre , that it were impudence to deny the cleerenesse of this truth , yet is this confirmation enough to create a beleefe in men , that it is a certaine and vndoubted verity . and heereupon it is , why the turkes do not thinke it strange which we haue amōgst the articles of our creed , that a virgin should bee conceiued by the holy ghost , because they thinke that this may bee easily done vnto all virgins , since they are assured by experience , that bee there virgins neuer so closely restrained and kept from the company of men , yet are they many times found to bee with childe : and this is the cunning and practise of the diuell , qui surripit aes demum in fundit semen . moreouer this is shadowed out vnto vs by the auncient histories and poets , who doe frequently mention , that their gods came downe from heauen to commit folly and vncleannesse with their fairest women , and had often times yssue by them . the like doth apuleius report of his times : and these gods ( as they tearmed them ) are nothing else but diuels , as it is written , omnes dij gentium daemonia . to conclude this and the precedent annotation , i should thus remember these kinde of people , that god doth permit the diuell to appeare vnto them in the forme of a goate , thereby to put them in minde , that they are to assure themselues they shall bee placed amongst the goates in that great and last day of iudgement , because they haue leagued and combined themselues with goates in this world , and haue committed execrable idolatry vnto them , as if they had beene gods. wee will onely adde , that the greatest part of the auncient greeke and latine poets are cleare of opinion , that diuels doe desire and practise to haue carnall knowledge with women : yea s. ierome himselfe vseth these words . daemones quibujdam amoribus seruiunt , &c. and iustin martyr saith that this is not peculiar to women alone , but is common vnto men also , whereby he doth plainly expresse himselfe , that deuils doe vary sexes : which is also the opinion of s. augustine . for although they , that did labour to interpret and accommodate the sixth chapter of genesis to this particular , are worthily reproued by him , because the precedent and following passages doe declare , that the mention which is there made , is of men , and not of angels : as s. augustine well sheweth , yet doth hee not disapproue the opinion of the ancients touching this carnall commixtion , but on the contrary hee affirmeth , that it is an impudency to deny it . iustin the historian in his . booke relateth , that olympias mother vnto alexander the great , did freely confesse vnto her husband , that alexander was no sonne of his , but was begotten by a serpent , with whom she had carnall knowledge . and heereupon did her husband repudiate her as an adultresse , and euer after would alexander stile himselfe the sonne of the gods , and not of philip. hee also reporteth in his . booke , that loadice mother vnto seleucus did affirme , that shee kept company with the god apollo in her sleepe , who ( as shee thought in her dreame ) gaue a ring vnto her , and when she awoke in the morning , shee found the ring in her bed . but such kinde of women , are full of impiety , and god hath vtterly abandoned and giuen them vp vnto themselues . finis . ad authorem epigramma . angelicum nomen claris virtutibus aequas conueniunt rebus nomina saepe suis , angelus vt domini magna virtute draconum turbam deuicit , corpora foeda necans . sortilegos tua sic vincit doctrina michaël , quae clarè illorum dogmata falsa probat . angelicae laudi tua credito gloria par est , damonis astutiam fortis vter que fugat . baptista badervs parisiensis in eodem parisiensi senatu patronus . an alphabeticall table of the principall matters contained in the first part . a abominations of the synagogues of magiciās . . abraham sacrificeth his sonne . absolution required in him that confesseth himselfe . abyron & dathan swallowed vp by the earth for their impieties . accusation of sorcerers . the acts of adoration of verrine . . . an act of humility in magdalene . adoration of verrine . . . adiuration of verrine . . adam driuen out of paradise for his disobedience . adams repentance . adam , and what he did . . . . adoration of the eucharist . . adoration of the goat in the synagogue . adoration of god by a diuell in a miracle . an aduertizement vnto monkes and priests . . an aduice to write that which the diuell deliuered . an aduice giuen to priests . . and vnto religious persons . . and generally vnto all men . . . the age wherein we are to doe penance . agnus dei is a lambe for true christians , but a roaring lion for diuels . against such as addresse themselves to witches . allusion made by the diuell touching the constraint which be suffereth in exorcismes . saint andrewes day appointed by the diuels to carry away magdalene . . angels of heauen and their force . angels which are our guardians ought to bee worshipped , and why ? angels and saints are our aduocates . angels are not able to sing at full the praises of god. angels that were goodly creatures condemned to hell for their pride . angels are waiters at the table of god. answers of the diuels which were in the body of louyse . . antichrist borne . . . . . antichrist will cause himselfe to bee adored , and the kings of the earth shall serue him . apostrophe vnto s. magdalene . apostrophe to the laity . . arriuall of lewes to s. baume . arriuall of s. magdalenes mother to s. baume . arriuall of father michaelis to s. baume . arriuall of magdalene to s. baumie . the attributes giuen to diuine persons . audience giuen to magdalene . an auie said for our enemies waighes more then a pater for our friends . authority of the church . authority of priests . b balberith is he that tempteth mē to blaspheme god. s. baume ought to be reuerenced . . baptisme not regarded . barbarous nations liue in darkenesse the bee ought to be proposed to our imitation . beatitude not essentiall but accidentall may bee augmented . belzebub tosseth magdaleue from one side to another belzebub belloweth like a bull , and casteth magdalenes shooes at louyse head . belzebub maketh an out cry when he heard these words ecce ancilla domini . belzebub sweareth that louyse is possessed . belzebub in speaking to another diuell doth imitate the exorcist . belzebub humbled and troden vnder feete . . belzebub complaineth to god of his too great mercy . . . . s. bernard a great familiar of the virgins . beauty of paradise . . beades without workes are of none auaile . . birds of the aire blesse god. blindnesse of men he is blind who neither hath vnderstanding nor will to do good . booke of life and death in gods keeping . the booko of the crucifix . . the booke with two leaues . bread taken for the species and forme of bread . c caluenists beleeue not the church of rome . capuchins goe to marseille . carreau one of the diuels . . catherine of france gardian vnto magdalene . caroches enter into hell , but men goe to paradise on foote . . a change in the life of magdalene . the charity of saints . the charity of christ iesus . charity the daughter of god. christians that serue not god are miserable . the church shall examine all these things . out of the church there is no saluation , and it is but one . single combats prohibited by god. . confession of magdalene . the holy communion the table of the king of kings . confession without due preparation is not good . confessours and exorcists are excluded from the consultations . consultations touching the verification of the acts . considerations to bee thought vpon when wee sit at table . . consultation touching the businesse of the magician . conuersion of magicians . . it is a miracle . constraint of verrine . . . . . . constraint of belzebub to renounce the actions of the magicians . constraint of the diuels to speake truth . . . . and to humble themselues . . . . . contradiction when the miracles of god are wrought . contradiction of leuiathan cooperation of the creature with god. fiue counsels or instructions giuen to louyse . . and to magdalene . the contrition of magdalene . another consultation how to proceed in case that the magician would not confesse . the contempt of diuels towards our lady . . . the contempt which some haue of priests is not to bee regarded by priests . the crosse a glasse in which we are all to looke , christ iesus is the same also . the cruelty of the magician lewes . all creatures obey god. damnable curiosity touching the blessed sacrament . the curious fall into a pit out of which they cannot get when they will. . . the custome of the dominicās in saying of their rosary d damnation the recompence of diuels . . dathan and abyron swallowed vp for their impieties . death , and the sundry sorts thereof . the deformity of diuels and the damned . . the diuell begins to speake at the first exorcismes , but by constraint . . . the diuell boweth himselfe to worship god. the diuell that is inferiour , dareth not speake before his superiour . diuels make dainty to tell their names , for feare of being exorcised , commanded and punished . the diuell seene by magdalene . the diuels beaten . . the diuels are constrained to speake at s. baume . the diuels would ouerthrow the cōpany of s. vrsula . . the principall diuels that were in magdalene . the diuels condemned for one onely sinne , and why . . diuels are theeues . diuels are vncapable of conuersion . the diuel commandeth not : neither are we to obey him . the diuell doth falsely affirme that lewes was no magician , and that magdalene was not bewitched . the diuell imployed by god , and why ? the diuels that tempted our first parents . the diuell exprobateth lewes with his villaines . the diuels are bound . the diuell resisteth and disputeth against god. . the diuell is proud , and is vexed that god would chuse a woman to be the instrument of so important a business . . the diuell issueth forth like a blast from the body of louyse . . the diuels keepe magdalene bound in all her body to make her to despaire . diuels who are forced by god or his church to sweare a truth cannot lie . . . . . . . diuels doe laugh at those who are curious . the diuels and their number which was in the body of louyse . a dialogue of the soule and the body . a dialogue betweene verrine and leuiathan . . a dialogue betweene verrine and belzebub . a dialogue betweene verrine and the exorcist . a dialog●e between leuiathan & one of the fathers . that it is difficult to beleeue what wee cannot comprehend . . the difference of possession . the first discouery of the magician . discourse touching the blessed trinity . . . and of their consultation . discourse touching the french king lately deceased . . . discourse touching the possession of louyse and the progresse thereof . . discourse vnto the people discourse touching the three kings . discourse of the paines of hell . . discourse of the birth of our lord well worthy to bee read . . . discourse of verrine touching saints . . disputation betweene one of the fathers and verrine . . . disputation betweene the exorcist and the diuell . disputation of leuiathan with verrine . . . disputation of belzebub with verrine . . diuersities of offices amongst the diuels . . s. dominick with the good angell of magdalene intercede for her . . verrines enemy . . . s. dominicks praises . . . . . doubt of the truth of this history . e the earth made of nothing . the end crowneth the worke . enmity betweene diuels . eucharist . . . . . eue created without sinne . examination of the acts . example of the publican and pharisee in s. luke . exclamation touching the conception of our lady . exclamation vpon the praises of god. exclamation touching the day of iudgement . exclamation of verrine to god who constrained him . exclamation against the proud and curious . exclamation vnto the church . exclamation of the diuell . . . . exhortation to magdalene . . . exhortation to the poore . . the exorcist demandeth the diuell verrine what saints did most trouble him . the exorcist changed . f faith sufficient in receiuing of the sacrament . fasts recommended . father d' abruc commeth to s. baume . . a father is not to answere for his sonnes offences , and of what sonne this is to be vnderstood . feare is not auaileable without loue . a feeling of deuotion and strength at the prayers of the saints . force of diuels limited . the force of louyse . francis billet exorciseth at saint baume . francis billet vseth much patience . francis billet writeth to the priests of the doctrine a letter , and the tenure thereof . . the friends that god hath at his table the foure feastes of the yeere . frequenting of the sacrament . the fright wherein magdalene was . g gally-slaues are more happy then sinners , and why ? the guardian of magdalene . the guardian of mary was ioseph . the gates of paradise very narrow . . the holy ghost called a fire . gloria in excelsis sung at the birth of our sauiour . gloria in excelsis to bee sung by diuels is a great miracle . god adored in the cratch with bowing downe of the knees . . gods goodnesse towards men . . his mercy . . . . and goodnesse towards magdalene . god is a physitian . god speaketh by an inward intelligence . . god resisteth the proud , & giueth grace to the humble . god is neuer a witnesse vnto falshood . god preuenteth the sinner . god is so beautifull that the diuels would willingly endure all torments to haue but one glance of him . god maketh reseruation to himselfe of three things . god is incomprehensible . . . god calleth no man to reiect him afterwards . god cannot lie . god is mercifull . . . god is not to be serued out of expectation of recompence , but rather out of loue . god doth expresly command that they who keepe not his law should be punished . . god is obeyed by all his creatures . . god created the creature without any consent of it . god descendeth vpon the earth , and how . the gouernment of a family appertaineth not to women but to their husbands , vnlesse they doe prudently manage things . the grace which was giuen to the virgin. . . grace is farre remoued from the sinner . a great reprehension of men . a great sinner needeth great repentance . gresill a name of one of the diuels . h hardnesse of magdalenes heart . hell in an vproare . . an hereticke withdraweth himselfe much confounded . an hereticke reproued ; as also those that are curious . . . this history is to be published vnto all . this history found fault withall . honour ought to be snewed vnto priests . honour ought to be giuen vnto baptisme . humility representeth the birth of god. humility recommended vnto vs. . . . . . the humility of our lady . . . the humility of magdalene . i ieremias sanctified from his mothers wombe . iesus christ hath a glorified body in the sacrament , which taketh vp no place . iesus christ descends in his diuinity and humanity in saint baume to visit saint magdalene . iesus christ a king. . iesus christ is before his mother , and how ? . iesus a painter . . incredulity reproued . . . . . ingratitude of men . . . intellectuall conferences internally expressed . . . . . . interrogatories propounded to lewes . interrogatories of the exorcist . interrogatories of the exorcists to magdalene . an inuectiue against the magician . . iohn the euangelist compared to an eagle and his prerogatiues . . ioseph is in doubt , . and is sanctified . the iudgement day of godwill be very terrible . . . iudgement that is rash is naught . k the king of the nineuites did wisely take sack-cloth and ashes , to appease the wrath of god. l a letter of magdalene vnto the virgin changed and corrected . . . a letter of magdalene to saint magdalene , and the tenour thereof . a letter sent to sundry persons . . . . . . lewes vnlearned . lewes despised of the diuels . lewes striketh an horror into magdalene . . lewes had no memory in him . lewes accused by belzebub to be a magician . lewes accused by leuiathan . . and by verrine . lewes goeth to auignon and aix , there to bee declared innocent . lewes is shut vp in the place of holy penance , which was locked with a key . lewes very familiar and deare vnto the capuchin fathers . lewes playeth the hypocrite and pharisee . . light what it signifieth . the loue of god and the recompence that attendeth it . the loue of a mans selfe . louyse reciteth to her superiour all her tentations and intrinsick speakings . . louyse to be examined . louyse exorcised by father francis domptius . . baptized in a kitchin. louyse was an huguenot . . . . louyse possessed for magdalenes sake . . in louyse many signes of possession . . . . . she is at peace with conscience although she be possessed . louyse exorcised by lewes the priest . louyse is possessed for the conuersion of two soules especially , and by a consequent of many others . louyse offreth her praiers to god for lewes . . . lucia for saketh all for the loue of god. m magdalene troubled with incubi . . magdalene shall be repentant . magdalene contemneth and resisteth the diuels . magdalene brought to the holy place of penance to auoid a danger . magdalene spitteth at the perswasion of the exorcist . magdalene strongly tempted by belzebub at the time of communion . magdalene changed . magdalene at times wauereth . . . magdalene weepeth and prostrateth her selfe at the feet of the dominican . . saint magdalene the first among sinners . . and in beauen is the next after the mother of god. magdalene a table . magdalene giuen to the diuell and by whom . magdalene falleth downe at her mothers feet . s. magdalene intercedeth for magdalene . magicians are not possessed . magicians spread abroad ill sauours , and cast some of their stinkes vpon two fathers . magick much vsed . maladies of men . . malice of this world . maliciousnesse of lewes . . . man is endowed with free will. the manner of magdalenes transformation in soule , and of others also . the mantle or cloake of impiety . mary the moone , and her sonne the sunne . . and the saints , starres . ibid. mary intercedeth for sinners . mary conceiued without originall sinne . . mary the sinners aduocate . . . . mary the goodliest creature that euer god made . she is a garden . . . mary is a ladder . . mary is all in all . . she is the temple of the blessed trinity . . maries praiers . . martha next after the mother of god , and why ? . she is loued by mary . martyrdome of s. lucia and the virgins . martyrs ten thousand went in one day to paradise . the masse of a wicked priest is good . memory representeth the eternall father . menaces of the diuell to carry away magdalene . menaces of belzebub . menaces of lewes the magician . the mercy of god. . . . and his iustice . the mercy of christ iesus . . . . and of our lady . mercy and iustice the two daughters of god. miracles discouered . . . . . . miracles oppugned . a great miracle that the diuell should praise heauen . a great miracle , that god by the pronouncing of foure words should descend vpon the altar . miserable is he who giueth good counsell vnto others , and keepeth none for himselfe . . . mortification recommended vnto vs. . the mother of god euer intercedeth for magdalene . the mother of god dared not to touch him vpon his birth day . moses one of the foure trumpets , who together with saint iohn shall come and summon men to iudgement . n nabuchodonosor turned into a beast , and is saued . . names of the diuels which were in the body of louyse . the name of verrine shall be rased forth . neighbours necessities to be relieued . . euery night two priests watch with magdalene no man without sinne . true nobility . true nobility commeth from heauen . nonnus would not baptize pelagia . nostre dame de grace , the place where magdalene was exorcised . o the oath of the diuell . oathes that are of validity . . . . the oathes of belzebub and verrine . . . without obedience no paradise . obedience in some cases not to be giuen . obedience recommended . . . . obstinacy and hardnesse of heart in magicians accompanied with a great blindnesse . offices to be performed by religious persons . offices of the diuels . . the order of s. dominicke admitteth not mortall sin . the order of s. dominick extolled . . the order that is hierarchichall and appertaining to the church is not among the good angels themselues . order among the diuels . p the paines of hell are not so vnsufferable as the wrath of that great god the paines of hell . . . . . paines of this world as flowers , but the pames of hell are truly punishments . gates of paradise very narrow . . pardoning our enemies . the pastour is to giue an account of his sheepe . patrons of prouince . pennance recommended . . . . people flocke by troupes to s baume . a great perfection to omit nothing that is good . perswasion of verrine to magdalene . physitians of the soule . the holy pillar . a plot to ruine the companies of the doctrine , and s. vrsula . possessed persons are much eased at the departure of diuels . possession by witchcraft . possession of magdalene by her spirituall father . the power of god towards sinners . the power of god. . . . . prayers powred forth by verrine vnto god. prayers for our enemies . . prayers cause teares . prayers for magdalene . prayers made by magdalene vnto the virgin , by the aduise of her confessour . preachers labour much , & haue not such easie liues as some imagine . the praises of the nunnes of s. vrsula . . . . . prediction of the punishment and death of the magician , bound with a solemne oath . . . . prediction yet to come . . . . predictions already happened . . . . . priests ought to be had in reuerence . . priests ought to study and preach , because they are separated from the world . the priest is not the cause why sinners receiue no grace by hearing of the masse , but they themselues . pride of the diuell . . fiue prinses of the diuels in the body of magdalene . proceedings to conuert the magician very charitable and repugnant vnto diuels . . promise of witnesses to keepe lewes his sinnes secret . the proud shall not enter into paradise . the great punishments of those that doe not obey god. purgatory . purity recommended . r the rage of the magicians . ▪ . . . . . the rebels person displeaseth god. recompence which the diuell giueth to those that serue him . . redemption of man. . reformation . . refusall of father francis domptius to exorcise , & why . to render euill for good is the property of diuels . renunciations of magicians . . . and of verrine . . reprehension of magdalene . . . . reprehension of christians . . resignation of louyse . . resistance to withstand their comming to saint baume . resistance of the diuell at the communion . returne of lewes to marseille as innocent . riches of this world the of scourings of paradise . father romillon could not hold in magdalene but crieth for helpe . ruine of angels . s the sabbath held in saint baume . . the same sacrifice is alwaies seene in the church . sacrifices that are publicke , and why they are offered . saints deuoted to the virgin. saints and their vertues . . . . they pray for vs. salomon the worlds wisedome damned . . . satisfaction followeth confession . schedules restored to theophylus and others . science of diuels full of malice . science of god knoweth all things . science of cicero and plato to what vse they serue . separation of the two women . . the seruice of diuels is laborious , but the seruice of god delightfull . the shame which magdalene tooke to bee proclaimed a witch before all people . signes of the day of iudgement . signe of predestination what it is . signes of magdalenes possession . . . signes of louyses possession . . . . . . . sinners are not punished according to their offences . . sinners reprehended . . . he sinneth mortally who heareth not masse vpon holy-daies and sundaies . the sinnes of magdalene . sonneillon the name of a diuell , and to what hee tempteth men . sorcerers abominable before god. . their superstitions . . they goe inuisible . . the sorrowes of christ iesus in his passion . the sorrow of verrine to be constrained . . . the soule of a poore man as welcome to heauen as the soule of a king , so that it stand in the grace of god. the soules in heauen doe thirst after the saluation of our soules . . the soule is a mistrisse , and the body as a●chambermaid . . the soules of the damned were faire at the first , but afterwards by sinne grew most deformed . euery soule belongeth to god. the soule representeth the sacred trinity . the soules fall as thick into hell as flower doth from the milstone . the soule is a vineyard . the soule compared to a common-wealth . . the souldier to kill himselfe is an extraordinary accident . spirits goe and come exceeding swiftly . the stable made honourable by the birth of our sauiour . three suffrages presented by the dominican father to three seuerall saints . we are to suffer for to raigne . the sunbeame doth not breake glasse , but addeth a brightnesse vnto it . suspicions of a certain● father . sympathy betweene god and his creatures . t te deum sung by the assembly to giue thankes vnto god. temptation of some persons . temptation to hardnesse of heart . temptation of the world . . temptation to single combats , and against youth . . temptations of diuers sorts . . . temptation against the gentry and hereticks . . temptation of the diuell to magdalene . thankesgiuing ought to be vsed after the communion . the thirst of christ iesus . s. thomas was not ignorant of the death of his master . three things we are to aske of god. three sorts of people serue god. . time past or future is not in god. the time prepared for martyrs . torments of hell . . . torments of the diuels . . . torments of magdalene . . v verity a morall vertue . verrine doth nothing but at the command of the exorcist . verrine causeth that which was spoken & disputed by him , to be written . verrine doth dictate word by word that which he spake vnto the dominican . . verrine maketh excellent discourses , leauing all men full of astonishment at the same . verrine doth renounce all magicians of both sexes , sorcerers and sorceresses . verrine remaineth mute and silent ; and why . verrine confesseth god to be in the host , and in the chalice with his blood and bones , with his humanity and diuinity . . verrine disputeth with god. . . . verrine braueth belzebub . . . verrine neuer said miserere mei . verrine curseth s. baume . verrine the executioner of gods iustice. verrine incapable to be prayed for . verrine denieth that god is his redeemer . . verrine denyeth that he●is a preacher . . verrine gods sergeant . . . & his ambassadour . verrine craueth to be commanded . . . verrine constrained . . . . verrine asketh his owne confusion . verrine an accursed diuel . . and a lyar when he speaketh besides his commission . . is damned . . . verrine a naughty and barraine tree . verrine saith he shall haue diminution of his torments . sonneillon saith the same . verrine forceth no man to beleeue . verrine is angry at vnbeleeuers . verrine complaineth that he is made the instrument of this history , by the mouth of louyse . verrine barketh like a dog . . verrine neuer assured the conuersion of lewes . verrine resisteth god. . verrine turneth towards magdalene , and crieth as much as he can . verrine crieth out when he heard them say ; in principio . verrine disputeth with bezebub . . verrine one of the diuels in louyse body , and why . . vertues recommended . . vertues properly tearmed the physicke of the soule . vices are as princes . virgins . went in one day to paradise . virgins praised . vision of the damned very fearefull . a vision which struck a great fright into magdalene . the vnderstanding representeth the sunne . . vnion of the humane nature with the diuine . vnion of god with his church . vocation and the first grace , is from the meere and sole fauour of god. w women possessed of the company of s. vrsula . wicked spirits laboured to carry away magdalene by maine force . the will desireth to doe well . the will representeth the holy ghost . the will and power thereof . the wings which carry vs into heauen , is loue and feare . . witchcraft changed into a blessing . . witnesses of the acts . . . . the words of verrine . . . . the words of verrine to magdalene . . . . . , &c. the words of verrine to lewes . . . the words of verrine to louyse . the words that sinners are to say when they are conuerted . . y the yoke of our lord is easie and his burthen light . young people doe not thinke it a sinne to offend god. an alphabeticall table of the principall matters contained in the second part of this booke . a abnegare s●ipsum , is the perfection of true contrition . acoules a parish in marseille . acts of humility performed by the woman that was possessed . adam was the first that presented himselfe to christ iesus in lymbo . adoration of the eucharist by the diuell . aegidius giueth himselfe to the diuell that hee might bee a skilfull physition . affectation of priests in their cloathes very pleasing to belzebub . an agnus dei charmed and giuen by a magician to magdalene . an angell assisteth magdalene . angels who are gardians vnto men are of an inferiour order , and are commanded by the superiour angels . the angell which is magdalene gardian tormenteth the diuell , and why . . father angell the capuchin bewitched at marseille . anthony bishop of aix . arrest of the court of parliament in prouince against lewes gaufridy . arriuall of the women that were possessed at aix . asmode● tempteth eue taking on the shape of a girle . asmodee prince of wantons and his tentations . . asmodee shaketh magdalene by the commandement of belzebub with vncleane gestures . . astaroth tempteth men to lazinesse , and his enemy in heauen is s. bartholomew . aurey the name of a diuell . b balberith tempteth men to single combats and his enemy in heauen is barnabas . the banquets in the synagogue . saint baume held in detestation by the diuels . s. baume to be reuerenced . belias the diuel prince of vertues , and his tentations . belzebub taketh magdalene by the throat to strangle her . belzebub saith that many diuels did issue forth vpon the day of the exaltation of the holy crosse. belzebub was he that tempted adam and christ. belzebub goeth forth out of the body of magdalene . belzebub goeth to the magician to teach him to weepe . belzebub the prince of pride , and his tentations . belzebub beginneth to speake . belzebub saith that absolution burned him more then hell fire . belzebub shaketh magdalene . belzebub bound . belzebub interrupteth confession . . belzebub discourseth of diuers things that were absent . blood drawne from the finger of the left hand , where the vaines of the heart are , of lewes the magician to write the schedule . the body of magdalene swolne by belzebub . the brauado of verrine vnto the other diuels . the broome , wherewith magdalene ( to shew her obedience ) swept the church , is by the diuell cast vpon the ground . c the charity of two capuchin fathers . charmes to what end they are giuen . . and the remedy against them . charmes spread abroad by sorcerers , . charmes blowne through a cane by sorcerers . . . and the composition and ingredients of them . charmes in the eyes of magdalene . the cherubins manner of adoring god. commissaries deputed to apprehend the magician . confession of the magiciā vnto the capuchin fathers . confronting of magdalene and the magician . contrition truly practised . conuersions of men successiuely and by degrees . . cries of magdalene . cries of belzebub . the crosse of our sauiour very high . the crosse not made in the forme of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the crosse applyed to the back of her that was possessed . d defence prepared against the sorcerers that came inuisibly to saint baume . diuels tied to charmes , and the remedy against them . the diuell runneth in and out in the chapell , when the woman which he possessed was to be confessed . . one of the diuels answereth the exorcist , and reuealeth many things vnto him . . diuels not able to bewitch men that are superiours , as bishops , abbots , &c. the diuell first blindeth men , and after iests at them , and why . the diuell complaineth of god. the diuell excuseth his sinne . diuels are deceiuers . diuels by constraint may speake truth . diuels bound . diuels tormented . . diuels feare the relicks of saints . diuels feele the efficacie of prayers . diuels change their names as they please , when they enter into sundry bodies . diuels haue no names , and why . the diuels by constraint haue reuealed the bodies and relicks of saints . the diuel answereth that god was purposed that the magician and his adherents should be discouered . diuels labour to bewitch father michaelis and cannot● . . the cause , ibid. . diuels in a body of acertaine man. . diuels in the body of magdalene besides inferiour diuels . dialogue between belzebub and the magician . an excellent dialogue betweene one of the fathers and the diuell . the difference between a marke and a stripe . difference in the knowledge of god. diligence of the sorcerers to turne magdalene vnto them . . diuers tentations of diuels . . . . &c some doctors hold that our lord was nayled to the crosse with foure nayles . a dog kneeleth before the blessed sacrament . doggs forbidden to be brought to the sabboth . the dueties of those who goe to the sabboth . e the excellent effect of consecrated fingers . exhortation of the exorcist vnto magdalene to renounce the diuell . an exorcisme called luciferiana . exorcismes , and the diuels answers vnto them . . the exorcist called hangman by the diuel . experience teacheth that witches being beaten or threatned doe make their withcrafts cease . f fingers that were consecrated put vpon magdalens throat . fontaine the physitian counterfaiteth himselfe a priest to deceiue belzebub . the forces of magdalene fayle her . . force of exorcismes . fortitudo magdalens good angell . father francis the capuchin doth exorcise magdalene , and what he asked her . a franciscan putteth reliques vnto magdalens back . and what reliques they were . ibid. frequencie of the sacraments a true remedy against witchcraft . . . holy friday apt for the remission of sinnes . g a gallery neere magdalens chamber to which she vsed to come . monsieur garandeau leadeth the woman that was possessed into the chapel of s. sauiour . garandeau vicar generall vnto the arch-bishop of aix doth question magdalene . garanier the name of a diuell . gaufridy prince of magicians priest of acoules . a gentleman of the pretended religion speaketh vnto magdalene , and the summe of his discourse . a girle digged out of her graue by witches god bindeth and looseth diuels when and how he pleaseth . gombert priest of nostre dame de grace is sent to confesse the magician . the gormundizing of lewes . great store of magicians come and make a noise at louyses exorcismes . great iniurie done to the host by lewes . a great light sent from god , when corporall punishments are lesse esteemed then spirituall tentations . great strokes giuen by the diuell to magdalene , being on her knees . grassy a doctor of physick tryeth magdalene , and is helped by other physitians . . gresill and his temptations the grumbling of the diuels when they are together . h the hate of magdalene infused into her by the diuell . the head of an owle engrauē within a circle in a ring . henrie alphonsus the father of marie . an heritick spied out by the diuell as he came to see these wonders . the host could neuer be put into magdalens mouth by the magician , although her mouth was forced open by the diuell . the host presented by the magician in the sabbath vnto magdalene , and her refusall of it . in the host a young childe is seene by magdalene , and what he said vnto her . ibid. the hickcough in magdalene when she should communicate . honore lyon of the couent of s. maximin lately arriued and his angell . horrible gestures vsed by belzebub towards magdalene . i iames the hermit despised all honour and dignities . the image of our ladie brought by mary , one of magdalens acquaintance , vnto her . imploring of helpe from the virgin. imploring of aide from the blessed virgin and all angels by magdalene . . impotencie of diuels . impudence of diuels . insolence of belzebub . . . . an instrument of glasse foure cornered , and the vse of it . intellectuall conferences externally expressed . interrogatories put vnto belzebub and his answers . the iumping of magdalene vpon her knees . k six knights came from marseille to leade away the magician , and fauoured him , as their speciall friend . knowledge of things absent . l ladies and other women intercede for lewes gaufridy . laudate dominum sung by magicians . father lawrence prouinciall of the capuchins letanie sung to awake magdalene . a letter brought vnto magdalene by the magicians lieutenant . leuiathan neigheth like an horse . leuiathan prince of hereticks . lewes is ignorant . lewes celebrateth masse in the sabbath . lewes the magician throweth a character vpon the head of the woman that was possessed . lewes tormented . . lewes vsed magick . yeares . lewes gaue himselfe to the diuel . yeares past . lights and candles seene in the ayre . lucifer chained vp in hell . . lucifer knoweth what soeuer is done in the world , and how ? m magdalene relateth that the diuels were in euery part of her body . magdalene confesseth her selfe and doth communicate . magdalene called tharasque ( a dragon ) by belzebub . magdalene beaten by the diuell because she cut her haire . magdalene is not suffered to eate by the diuell . magdalene maintaineth her accusation against the magician . magdalene recouereth her hearing , sight and appetite on whitsontide . magdalene prickt in the heart finger by iohn baptista a magician . magicians cannot looke directly vpon a man. magicians not possessed , and why ? magicians are marked vpon wednesdaies and saturda●es by diuels , and with what ? magicians beaten or threatned , make their charmes to cease . the magician searched by surgeons with pins , and found very vgly to be looked vpon . the magician is greatly tormented inwardly . the magician sprinckleth a kind of consecrated wine vpon the whole assembly . the magician commeth to magdalene with a cord about his neck . the magician marked in the head by the diuell . magicians wounded to death , and what becomes of them . magicians compared to woolues . magicians worse then diuels . the magicians watch euery night through the moneth of ianuarie to turne magdalene . malice of the magician . the man sick of the palsie calleth for the mercy of god to be deliuered from his miseries . mary of parise carrieth a loue-letter to magdalene and is wounded . markes made by the diuels , and found vpon her that was possessed . . the markes of witches . the markes of lewes the magician . . . the matters whereof charmes are made are of no vse or power . memorials made by the magician to blaspheme christ iesus . foure men cannot hold magdalene . men offend god daily . men are fraile and ignorant . menaces of the diuell in magdalene . mention of the parts of the body of her that was possessed , by the exorcist . merindol , fontaine and grassie try magdalene . saint michael the chiefe of angels . father michaelis threatneth the woman that was possessed bring her into the place of penitence . miracle of the blessed sacrament . musitians sing to cheare vp magdalene who was tormented . n names taken by the parliament of aix of two that scratched a woman . at night the diuels make magdalene leaue her chamber , but she is fetched backe by father francis billet . no consent to be giuen to any thing which is offered by the diuell , or magicians . notable instructions for priests to make charms to cease . the number of magicians exceeding great in spaine , france and england . o the oath which was taken by the diuel . . . an oath taken by the diuell not to depart from magdalenes body vntill lewes were either conuerted or dead . obedience vnto superiours commanded . obstinacy of the magician and the cause . . . o eillet the name of a diuell and his tentations . offices of diuels . the operation of the blessed sacrament . oscillon the name of a diuell . an owle and dogs heard at the arriuall of the magician . p paines imposed vpon diuels . . . . . paines that accidentally be fall diuels . much people come from all quarters to the sabbath , and what they doe there . . . much people heare the voices that cried in the wood . . red pimples found on the veines of the magician . a pinne put into magdalenes eare by belzebub . the holy pix applied vnto magdalene maketh her to come vnto her selfe . . a prayer which magdalene often vsed . . vpon the prayers of the blessed virgin , belzebub leaueth his hold on magdalenes throat . prayers of the assembly aided to chase away the diuel . predictions which afterwards happened . . . priests be bewitched , and why ? the pride of the diuell , and all wicked spirits . . the prince of the magicians commandeth all the witches in spaine , france and england . the principall diuels are related and named who are in magdalenes body . proceedings of the diuell for the discouerie of the magician lewes . . proceeding in the exorcismes . promise of belzebub vnto lewes . promise of magdalene to cleaue no longer to the diuell . proofe and triall of the diuels . . . purification the feast of acoules . q a question friuolously asked by the magician touching his markes . r rabafse the kings aduocate goeth from aix to marseille to fetch the magician . the rack giuen to magdalene by the diuell . the rage of lewes . . . . raymond bishop of arles . three realities found in magdalene by father michaelis recommending of a mans selfe to god in his aduersities , the aduise of father michaelis . reconciliation doth frustrate the diuels purposes . relicks applyed vnto magdalene . . remedy against witchcraft . . remedy against the peruersnesse of the diuell at exorcismes . . renunciation which magdalene maketh of diuels , hell and the schedules . renunciation of paradise made by the diuell in behalfe of lewes . reuerence due to the place of penitence of saint magdalene . . reuelation of the fact , not of the time . a ring enchanted , and what was found within it . the robes of eue what they were . rosier the name of a diuell , and his tentations . s the sabbath not kept in the chamber of magdalene because of two skulles . the sabbath in what place it is kept , and what the witches doe there . . the sabbath how many times kept in a weeke . . the sabbath of blasphemy and reuenge . the sabbath kept at saint baume . saints aduersaries to the synagogue , who they are . sandrie the name of a diuell . some schoolemen hold that christ iesus did not deliuer all the soules that were in purgatory , but all the soules in lymbo he did deliuer . the schedule of the magician reduced to . yeeres . the sexton reporteth to the vicar generall what reliques and bones he had in the chapell of s. sauiour . segoyer prayeth vnto god for her that is possessed , and what the diuell said thereupon . . signes of magdalens possession . . . . . . . signes of louyses possession . signe of the crosse chaseth away the diuels . . six thousand six hundred and sixty diuels depart from the body of magdalene . skulles applyed to her that was possessed . songs at the sabbath . sorcerers are damned . sorcerers called tharasques by verrine . sorcerers buriall . surgeons proue magdalene . a syrrope brought vnto magdalene by a woman . t te deum sung with a prayer vnto the sacred trinity . the teares which witches shead , full no lower then their cheekes . tentation of the diuell to change our confessours . tentations of sundry diuels , and the saints opposite vnto them . . the time of antichrist . mounsieur thoron is present at the exorcisme . the throat of magdalene quitted by the diuell . . tortures and the rack giuen vnto magdalene by diuels . . tortures which the diuels inflicted vpon magdalene . . torments which magdalene endured more then ordinary . . . torments redoubled vpon magdalene twice a day . a tyrant will not suffer any great lord to dwell neere him . v verrine a diuell , and prince of principalities , with his tentations . verrine tormented , and why ? verrine saith he shall haue diminution of paines . ibid. and verrine and his tentations . verrine saith not that he is a preacher . verrine saith , he is sent of god to speake truth . verrine was neuer bound , and the reason . verrine crieth aloud because some would declare the magician to be innocent . verrine barketh like a dog . the vertue of the blessed sacrament . vestments of priests . villanies committed in the sabbath by witches . ● violins and other instruments of musick vsed in the sabbath . vision of the blessed host. the vision of magdalene red as fire . the voice of a woman dying . the voices of the witches plainly heard . w wantonnesse of the sabbaths . weeping of witches , and the manner . wicked spirits cannot be consecrated fingers . witchcrafts and charmes cast into magdalens eares , and why ? witchcrafts and charmes giuen to two ends . witnesse of physitians and surgeons . witnesses of the markes of the magician . witnesses touching those that were possessed . a woman lost and sought after , and the place where shee was . a woman bewitched . the working of diuels is in vaine against the iust . when god worketh not , all is darke , but when hee worketh , euery thing is full of light . y a young man that was an heretique , confirmed the more in the catholick religion by the words of the diuell . . and is conuerted by father michaelis . ibid. the end of the table . a table of the chapters contained in the discourse of spirits . . whether there be spirits or no : there are foure points to be obserued touching spirits : that there are spirits ; what their nature is , from whence they came ; and the end why they are . . whether spirits haue bodies . . of the creation , goodnes , or maliciousnes of angels . . the meanes which diuels haue , to appeare and come vnto vs ; in what part of the world they reside ; how they are bound ; and their sundry waies to tempt men . . that the diuels scope is to make himselfe to bee worshipped as a god , and to deceiue men : that the diuell knoweth not things to come , neither can he penetrate or diue into the secrets of mans heart . . that sorcerers are as detestable , and as much forbidden by the law of god , as the very oracles of the heathen and their idols were : that it is an idle speech which is giuen out of sorcerers , that princes should take heed of them : the diuersities of customes , which the sorcerers vsed in the old time all proued by the scripture . . of witches ; and that women are more addicted to witchcraft then men are . . an answere vnto those , that demand what danger there is in crauing the assistance and aide of the diuell . . whether the articles contained in the depositions of sorcerers ought to be taken as idely and dreamingly spoken , or whether they ought to bee receiued for truth . finis . notes, typically marginal, from the original text notes for div a -e . king. . . king. . & . esa. . ezek. . the acts of the . of december . pag. . notes for div a -e iohn . marc. . nemo poterat cum domare , catenas disrumpebat , & compedes diminuebat & videns lesum à longè cucurrit & procidens . matth. . adorauit eum & clamans voce magna dixit . quid mihi & tibi iesu fili dei altissimi ? vid , acta . . decemb. pag. marc. . luc. . matth. . dedivobis potestatem calcandi supr a serpentes , &c. luc. . et in nomine meo daemonia eijcient . marc. . . sam. . . reg. . . ad timoth. . rom. . epist. . a thorne in a garden cannot blemish the roses or the garden ; but that a man may still say . behold a faire garden . hiero. contra vigil . matth . august , lib. . contra faustum manich. c. . printed by iohn de mongastonat lon. grond . the . booke and . discours pag. . numb . . apoc. . d. thom. . partic . quest . . art . tob. . the second part pag. . act of the . of ian. and the . act of the . decem. pag. . book discours pag. . after cardan and strozzi . math . assumpsit . spiriritus nequiores se. marc. . de qua eiecerat . demonia . see dr. maldonat vpon the pastages which he literally maketh of the seauen diuels . bartholomaeus fayus praeses . parisiensis in energumenico hadrian . hofstadius ser. . de eucharistia . ioan. lorinus in acta apost . c. . vers . . anthanas . in vit . anthonii . ioan. lorin in act . apost , c. . vers . . marc. . the discours of the history which is faithfully gathered shall giue you to vnderstand that the diuell spake after this manner . notes for div a -e boleze , . bartholomaeus fayus praeses paristensis in energumenico . hadrianus ho●●tadius serm . . de eucharistia . iohannes lorinus in acta apost . cap. . & . hieron in vita hilarions . ioan. lorin . in act. apostol . cap. . in registro , d. antonius in historia . in decretis de poenitentia . lib. de interitu prophetarum , in danielem . matth. . & marc. . athanas●n vita anthonij . nolite iudicare , &c. dijs non detrahes , principi populitui non maledices . hoc maximum est & primum mandatum . . . quaest . . art . . apud theodoretum , in hist. ecclesi●st . chrysost. hom. . in . ad thessal . hieron , in matth. cyprian . serm. de lapsis . lib. . eccles hist. cap. . s. thom. . . quaest . . art . . . reg. . . reg. . inuasit spiritus dei malus saul & prophetabat in medio domus suae , tenebatque lanceá & misit eam , &c. hierom super . cap. matth. marc. . matth. . . pet. . tob. . apoc. . act. of the . of decem. pag. . ribadeneira in her life and workes . ioachin abbas in hieremiam . homil. . in matth. notes for div a -e magdalene carried vp by diuels . first speech of verrine . the act of adoration of the said verrine . possession by witchcraft . the exorcist tries the diuel . a wee are to take these and the following discourses , as we take the discourses of balaam the inchanter , and of caiphas that prophecied of christ iesus ; not of their owne voluntarie or proper motion . s. athanasius faith , that when the diuell perswaded s. anthony to pray vnto god , he prayed vnto him , not because the di uell said it , but because hee spake agreeable vnto the word of god athanasan vit . anthonij . thus we beleeue the diuels saying , in mat . mark. . luk. . that christ iesus was the messias , and the son of the liuing god ; not because they said it , but because they were inforced to speake according to the scriptures . they feare and tremble ( saith s. iames ) vnder the puissant arme of god , who serueth his turne with them as he pleaseth dragons and serpents , fire and haile , doe all worke the will of god , saith dauid , psalm . . b exclamation vpon the conception of our ladie . a the cōtempt of the diuels towards our ladie . b he limiteth this afterwards , saying , next to the humanitie of thy sonne . c exclamation in the praises of god. d this was magdalenes gardian , a woman admirably vertuous , whom we haue beheld rauished in a trāce , as soone as she had with teares receiued the blessed sacrament . * there was obserued a great hatred betwixt the two possessed , proceeding from the diuels that were contrarie . a the diuell that is inferiour , dares not speake in the presence of his superiour without his permission , because he is restrained by one mightier then he : for the order they haue in hell is naturall . and we haue obserued that the two companions of verrine would neuer speak without his permission ; nor the companions of belzebub without his permission , or in the absence of the said belzebub . b the first reprehension of magdalene . c he here begins to discouer this miracle . d the hardnesse of magdacenes heart . e prayer causeth teares . a the . reprehension of magdalene . b these are as strokes of a hammer , to conuert a relentlesse person , and to bruise & bray his heart . c the first accusation of the sorceresse . d exclamation that our lady intercedeth for sinners . e belzebub inuisibly menaceth him , according to the mutuall language , that spirits haue . a verrine neuer made oth or abiuration but by the commandement of the exorcist . magdalenes contrition . b the exorcists exhortation . c she was also much ashamed that she was proclaimed a sorceresse in the presence of all the people . d the mercie of god. e she spit at the perswasion of the exorcist . f verrine his perswasions to magdalene . g the arriuall of magdalenes mother . h s. magdalene intercedeth for magdalene . i dominicke an intercessor for magdalene . k she had seene them often at the synagogue and elsewhere . l the letter that magdalene wrote to the mother of god. see the answere vnto the doubts in the . obiection after the epistle to the reader . m great troupes did daily flocke thither . n exclamation touching the last iudgement . o a worthie reprehension of christians . p the sight of the damned fearefull . q the vocation and first grace is the pure & meere grace of god. r the constraint of verrine , which he auowe●h in all his discourse . s the pilgrimes arriuall , and testimonie of the precedent acts , besides ordinarie witnesses . t exclamation of the paines of hell . u the reproches and sorrowes of the damned . x the sorrow of verrine , because he was constrained . y exclamation of the wicked spirit . z the maruellous paines of hell . a belzebub throweth magdal●ne from one side of the church to the other . b the will as a faculty of nature , desiretn euer that which is good . c the letter to s. magdalene . see the answer to the doubts , after the epistle to the reader . obiect . . d the triall of the wicked spirit . e the first exclamation of belzebub . f the deuills pride . g they are beaten to augment their torments : as wee haue proued to be true by their howling and crying . i burne . i can endure it no longer : and foame and boyle with the paines of it . among the deuills the superiou● beateth the inferiour , as being more powerfull then hee . the good angells also beate them , and torture them when god is pleased to haue it so . besides they are tormented by vertue of exorcismes , as experience sheweth it , and thēselues confesse it , mark . venisti torquore nos . and christ iesus himselfe hath giuen this power to his apostles , to tread on serpents , and ouerall the power of the enemie . h he would here say , that because hee had lost her , and suffered her to scape his clutches , lucifer would be enraged against him , and would beate him , as one more mighty then he . i this is the diuels language in hell . non mortui laudabunt t● domine , &c. k the adoration of the blessed eucharist . l exclamation vpon the wickednesse of the world . m exclamation vpon the ingratitude of men . n exclamation of verrine , that god constrained him . o verrine expresseth the answere of god ; or else the good angell on gods behalfe , did make an internall impressi●n thereof vnto him as in iob , chap where god by a mutuall colloquie spake to satan . now verrine , because hee speaketh by coaction , desired that god would exhort sinners by some other instrument . p exclamation against the proud and curious . q reasons why the diuels may speake the truth . r the fright of magdalene . a the resolution to write that which was spoken by the diuell . b god changeth the witchcrafts and charmes of the m●gician into good . c the diuels were not inforced to discouer themselues and to speake , till he poss●ssed were brought to saint baume , a place sanctified and apt for that purpose through the conuersion of a famous sinner . d on that day the whole assemblie consisted of the poore of the adioyning villages . e deus mentiri non potest , seipsum negare non potest . but this disabilitie ( as we terme it ) is a supreme power : as it is a great excellence in spirits and soules , that they haue no power to dye . f louyse at some intermissions did contemne & detest magdalene , as hauing beene by her charmes possessed , as she conceiued . g louyse was baptized by a minister , and for a time remained a huguenot . h hauing respect to the consecration , not to him that consecrates . i it may be spoken well , if it be vnderstood in a good sense , by way of exaggeration . as in the tenth chapter of iosuah it is written . obediente deo voci hominis . god obeying the voice of man. and to speake properly , god doth no more herein , then hee hath ordained and promised , the priest doing his office . k magdalene cruelly handled by belzebub . l magdalene had manfully resisted the iucubi , which ordinarily belzebub sent vnto her . m the diuels worship him by constraint , as they also beleeue by force and trembling . marc. . videns iesum à longè cucurrit & adorauit eum , clamans voce magna : quid mihi & tibi iesu fili dei altissimi , &c. n when god permitteth them , they are vnloosed , and doe all they can against men . o they intended to haue hindered this new erection of religion , which was to profit the church of god ; who made profession to teach girles their catechisme , deuotion , and good manners . thus would the diuels haue hindered the first monks of the deserts . p both the diuels did much resist , that the two women should receiue the blessed sacrament . and it was needfull to be very patient , for by that meanes at length they were ouercome . they would say . it is too hot for vs , we will taste none ; and this happened euery day , which we tried often from the moneth of nouember , till the moneth of may. q the oth of belzebub and verrine . r they were bound there to discouer the prince and princesse of magicians , and to exhort others . and beyond this bound they could not passe . s ingratitude of men to their good angels . t this is a new torment vnto them , when they thinke thereupon : because they doe enuie and malice the elect of god , who are i●ucsted with their places in heauen . u the humilitie of the mother of god. x s. magdalene the chiefest amongst sinners . y dominicke is the saint that is aduersarie vnto verrine ; whom therefore he ranketh first as if he were superiour to his two cō ▪ panions . he doth then first place his saint that is aduersarie vnto him . z the charity of the saints is greater then the diuels malice towards men . a the beautie of paradise . b the deformitte of the diuels and soules of the damned . c we must say with dauid : et obseruab● mè ab iniquitate mea . d there were seuen there in ordinarie as they declared afterwards , but many times they wēt forth and returned very sensibly , neighing as it were , and saying to belzebub : see i am here . belzebub possessed her fore-part , leuiathan the middle of her head , and astaroth the hinder part . the part of the head where they were did beate and moue perpetually contrarie to nature : but when they depa●ted forth , that part stirred not . and when at any time wee commanded b●lzebub to leaue her for the space of a miserere , hee went out of her very sensibly , and ma●e a noyse in the mouth of her that was possessed . and the prefixed time being past , he presently returned , that i● might be well perceiued , as we haue said . and being departed , the physicians and oth●rs tha● felt her head , found it in moueable but vpon his returne they felt and saw the motions . and this was also proued by leuiathan , and astaroth . this hath been tried at s. baume and at aix many weekes together , to the great astonishment of the beholders , especially of those who wou●d not beleeue it . e this nonnus was bishop of edesso : of whom mention is made in the romane martyrologe , the . of december . * magdalenes first letter corrected . see the answere to the doubts , the . obiection , after the epistle to the reader . f the wonderous miracle of the compulsion of diuels to speake the truth . g he had not beene subiect to so much miserie as he was : for the excuse did aggrauate the fault . h the counsell of god is eternall , but the scripture stileth the execution of his eternall counsell , after this manner . it is also a phrase of scripture to say , that god holdeth his counsel , when he would execute his will. as in the . of genesis in the creatiō of man the metaphore is borrowed frō the custome of mē , when they would execute any thing . i mercy and iustice are equally twinnes with god , a●● all other perfections are . yet in the putting of them in execution , one sometimes gaineth vpon another according to the good sentence and pleasure of god. and vpon this is the metaphore drawne from two aduocates , each pleading their righ●● one against another . now although the determination and sentence abideth in the iudge yet doth not this hinder , but that either the one or the other might alledge iust and ponderous reasons in diuers sorts . diuines maintaine the idea of things in god. a the mercie of christ iesus . these are the attributes of the diuine persons . c the knowledge of god foreseeth all things . d the virgin mary likened vnto a beautifull garden . a she had not confessed this sinne either frō obliuion or out of shame . b the martyrdome of s. lucia and the virgins . c that victoria is registred in the romane martyrologe . december , who was put to death because she would not take eugenius the paynim for her husband . * the praises of the companie of s. vrsula . d experience doth teach that in matters of curiositie they doe laugh and make a lest of men . e we haue often made triall , that when verrine spake according to his commission that tended to the conuersion of the two witches , he alwaies told the troth and neuer failed : but being put from that he declared himselfe to be a true diuell , oftentimes interrupting confession , and a long space endeuouring to hinder the receiuing of the communion . the reason whereof is set downe in the acts of the of ian. in the mar●ēr . f the prosecution of the praise of virgins . g the conference of verrine with god , or with the good angell sent from god. h the desire of louyse to suffer patiently . i louyse baptized in a kitchē by a minister . k touching . the companie of s. vrsula . l godpermitted this for his glorie , and the exaltation of that company . m in confession and out of cōfession she still said , that she regarded not to be possessed , since it was gods pleasure for the manifestation of his glory . n in the scripture phrase as we haue formerly cited out of the booke of iosua the . chapter . o whē it pleaseth god all things accomplish his will. he commanded the rauen of helias , and the worme that withered ionas his gourd p discourse of hell. q the discourse of belzebub cōplaining to god of his ouer great mercie to sinners , euen to the magician himselfe , in whose custodie remained the scheduls of magdalene . r the gloue of the girle was too little for her , and could not be pulled on but by violence . s exclamation against sinners . t belzebub constrained to sweare and to tell the truth . u these are the patrones of the country of prouince together with saint magdalene , where their bodies lie interred . x the diuels are euer very daintie and squeamish to discouer them selues , or to tell their names for feare of being exorcised , commanded , and by punishments imposed on them , tormented . y this was in that houre wherein the sermon of the aduent was ended at aix , where he preached about eleuen a clock in the forenoone . z he speaketh according to the capacitie of the simple people that were there present , because these two did vse to preach in the townes of prouince . a that mortifications are ●equ●s●te toward the attainement of paradise . b in the martyrologe the third of march. c in ribadineira . ianuar. d in the martyrologe . nouemb . a if god were not powerfull to compell the diuels , it must be so . b an admirable inuectiue and complaint of belzebub to god , where he setteth downe a briefe of the cu●sed abiu●ations and execrations made by the magicians when th●y receiued the marke of the diu●ll , and abominably gaue thēs●lues vnto him . c a discouerie worthie of admiration , and of feare . d o blindnes , more great thē that of infidels , or of the diuel , thēselues . the cursed and miserable rage of magicians doth resemble mad dogs , or rather the diuell himselfe , being partakers of his obstinacie , as doe also the good communicate of the vertues of iesus christ. e the diuels did say that they had in horror those cursed inuentions of lewis the magician , which he did daily contriue to prouoke god and iesus christ with fresh iniuries . f the compassion and mercy of our lady . g an exclamation against sinners . h there is an order among diuels . i very shame did force from her , teares , after the discouerie being a gentlewoman of quality , and of her selfe very harmelesse . k he was very cholericke , because the exorcist was not very expert to constraine the diuels , & was grieued that hee should be made the instrument hereof . l concerning workes of mercie . m the first discouery of the magician . n louyse held her tung when verrine would haue opened and named the magician . o this was done after the manner of all other magicians , but god disposed it by his speciall grace for her saluation . p magdalene was much vexed at this discouery , fore-seeing that she● should also bee publiquely detected . r all night long two priests of the doctrine , and two matrones did watch with magdalene and found that for the greater part of the night she could not stirre nor cry : the diuels holding her bound in all her body the better to tempt her , or cause her to despaire , if by relapse she did not fall backe vnto them . s the goodnes of god towards magdalene . t an exclamation of verrine against the honour that god gaue to louyse . u the diuell is proud , and is vexed , that god should cull forth a simple woman to bee the instrument of such an important action ; & disdaining her , was desirous it might haue bin some queene or princesse , by which more admiration & honour might be gotten . x the princes , that is to say , the vices and sinnes that doe raigne & beare sway : according to that of saint paul. let not sin raigne in you . rom. . y a helper , that is , an assistant and seruant to the religious women of s. vrsula . z it is not to be forgotten that when men did attend and watch , to see whether these words miserere mei would scape at any time from any , yet they neuer did . a verrine his oth . b magdalene had said that her father gaue her vnto the diuell , and that in the power therof she was possessed , but being conuerted , she declared that belzebub did cause her to equiuocate meaning within her selfe her spirituall father . which declaration did much comfort her father , who was very sory if it should so fall out , that through his fault she should be possessed . c an exclamation against lewes , and that he should be burnt . d the assembly was much agrieued that verrine was damned , considering the excellent remonstrances which he made . e he meaneth this of themselues , hauing reference vnto the constraint whereby god enforceth them to say or doe somthing for the good and saluation of reasonable soules . f damnable curiosity touching the blessed sacrament . g diuels are theeues . h the disputation betweene verrine and a frier . i this is an annotation found there in the margent . k that the diuell may speake truth . b it is to be vnderstood , if god were not able to constraine and put his ●urbs vpon diuels . see the aduertisement to the reader , in the last leafe . l the hierarchicall order of the church doth not appertaine or agree , no not to good angels . m there are many women possessed in paris . n we are not to obey diuels . o all angels haue their essentiall beatitude , which neuer augmēteth : yet their accidentall blisse doth somtimes increase ; as when god reuealeth somewhat of his blessed pleasures vnto thē : by which they doe in a larger measure know the bountie , sapience , or omnipotencie of god , and doe admire the same , and doe worship him anew , and are desirous to receiue from him fresh reuelations , non in verbo , ( as diuines say ) sed in proprio genere . and in this sense doth s. denis say . that angels propose demaunds and questions to christ iesus himselfe , ipsi iesu quaestiones faciunt . p the diuell here speaketh after his manner , for when the blessed sacrament was to be giuen to the two that were possessed , he resisted a long time , saying it was too hot , because the presence of christ iesus , and the new grace which they receiued in the vertue of the same , did augment the paine of the wicked spirit , which is by fire . ( as s. peter saith ) the diuels are chained vp in eternall fire . q the truth is , that many priests and religious persons did euery day say masse for her conuersiō , as the angels themselues in cessabili voce proclamant , and the other saints neuer cease , reuel . . non habent requiem nocte ac die . r the wicked spirits might haue knowledge hereof by reuelation . s obserue well how god honoureth priesthood in this world , when he vseth such extraordinarie and vnheard of remedies for the conuersion of a priest that wandred out of his way . t here he beginneth to perswade and labour particularly the cōuersion of the magician , hauing called him publikely by his name and sur-name , in a full assemblie of people , after he had alreadie wonne home magdalene . u the glory & magnificence of the mercy of god hath the greatest luster in sinners , as magdalene and paul , but the glory of his goodnesse snineth mo●e in the innocents s the angels , the blessed virgin and saint iohn baptist. x strangers that besides the ordinary were witnesses to the discouerie of the magician . y this processe is very conformable to the gospell , and altogether opposite to the diuels manner of proceeding . z he was very familiarly acquainted with the capuchin fathers , the better to set a glosse and couering vpō his abomination . a the religious of s. dominicke and s. francis haue a priuiledge to say masse before day , when they shall conceiue it to be a matter expedient . b she is a deuout and vertuous woman . c the better to couer the businesse that was in question . d this was a great friend & familiar of his . e a charitable and euangelicall manner of proceeding is no way compatible , or agreeable with the diuell . f the punishment & transgression of the commandements is generally addressed vnto all ; but that of counsels vnto those only that haue made vowes . g another maner of proceeding in case he doe not repent vpon the sight of the letter . h in the name of father francis billet , as before . * he presupposeth , that those who carried the letter , had made rehearsall of whatsoeuer was passed . h she was the superiour of the sisters of the order of s. v●sula at marseille , and was at that time vpon speciall occasions at marseille . i in the name of louyse . k these sisters made dainty to send their gouernesse to s. baume , although their superiour had sent for her . l the father romillon as her superiour commandeth her . m these good fathers would not heare talke of those things , and did , as it were , blush at thē . they were rather of opinion , that they were meer fancies , & had no communion or agreemēt with father romillon * hee said hee was commanded & constrained by the appointment of god. n louyse being commāded by her superiour to come from aix , resisted & made scruple of the same ; being tender of her reputation , and fearing the defamation of being possessed by the deuill . o there were publick sacrifices for all sinners , especially for the most enormous : of which they haue of all other the most need : and this was done for sinspast , present and to come . p adam afterward did repent . sap. . q that is to say , of their law . r s. augustine doth prettily discourse vpon the . psal. in the interpretation of these words speaking of the merits vvhich haue not pieceded , and the benefites of god which haue preuented the sinner . hoc me eruit ( saith he ) quod me iustificat , quod ex impio , pium facit , quod ex iniquo iustum quod ex caeco videntē , ex cadente surgentem , quod ex flēte gaudētē . s carreau did tempt her to obstinacy . magdalene was often persecuted and extremly tempted by the deuils , so that shee did sometimes seem to wauer . t belzebub took this false oath , and did afterwards thus excuse and glosse the same , saying hee meant her spiritual father . u the blindnes and desperat madnes of magicians . a magdalene suffered her selfe to be gained away at times . b he meaneth that magdalene had not as then shewed so great signes of her repētance , as that the diuels had left all hope to regaine her . c francis billet felt strange motions within himselfe , but resisted them , and called for the grace of god. d magdalene did at times wauer shrewdly , like to one that begins to be recouered of a grieuous and long sicknesse , and staggers when he offers to goe , and is readie to sinke for weaknesse , but then leaneth & staieth himselfe on his staffe . e against youth f three sorts of seruants of god. g he meaneth the indians in that state wherein they were before their conuersion , being people remooued farre frō god , as s. paul speaketh of the gentiles , ephes. l. h irreuerent behauiour in baptisme . i the people of townes & villages there adioyning did flocke thither in great troupes . k see the page . l he desireth to be commanded . see the answere to the fifth doubt after the epistle to the reader . m of those that goe to confession without due preparation . n see the . page . o verrine stileth himselfe gods sergeant . p a profitable and vse-full dis . course vnto magdalene . q this was the fashion of publike pennance . r verrine craueth his owne confusion . s it is a chapel , where behinde a certaine pillar there is a peece of the mountaine , whereun●o the angels carried s. magdalene with great singing and melody , much reioycing at her repentance which she there performed for the space of . yeeres , as she told an honest religious person , that presently died after she had reuealed this vnto him , as was foretold him , in token of the truth thereof . syluest . prieras hath wrote the history of her fol. . post . pasch. t father michaelis at that time preached the aduent at aix . u they oftentimes assēbled in a place that is vnder the church , and ioyning vnto the chamber where magdalene lay . x vnto priests and religious persons . y against single cumbates . z see the answere vnto the fifth obiection to the doubts after the epist. to the reader a it was discouered by certaine strange and vnusual gestures . b they did at first impure all vnto louyse , but after the discouery was made , it was iudged that the deuils within her , made her speak in that manner . c some preists of the doctrine were tempted to forsake their vocation , because of these possessions , and grew factious at the last against their very superiour . d when it is said , that god obeyed the voice of iosua , the meaning is , that he granted him that which was desired of him , that is , he stayed the course of the sunne . e it is not strāge that almighty god should begin a new creation , or raise the dead : but the strangenesse is , that a deuill should to his rume discouer his owne associats in relating truely the fact as is in this history . f the example of satan communing with god is set downe in the . chap. of iob. g a discourse vnto the monkes and religious persons . h a discourse vnto the poore people that vvere present in that assembly . i an exhortation vnto magdalene . k the manner of magdalens transformation in soule , and of other persons . l iesus the painter , magdalene the picture and image . m magdalens act of humiliation . n that it should bee performed in this humble manner , for al those that passed by did tread vpon her that was possessed . hee speaketh onely of those that were actually possessed . o disputation betweene an heretick and verrine . o he meaneth the visible accidents , and speaks according to the phrase in scripture . * disputation between leu●athan and verrine . p leuiathan did cōtradict him , for he is the father of lyes , & did lye in whatsoeuer he heere vttered . q hee speaketh of the whole sect of them . r thinking that he had all this while spoken vnto her that was possessed a mayden of some . yeares . s he went away much discountenanced and ashamed . t the diuell might represent vnto her imagination both the one and the other at one time . the very same happened vnto the woman of laon that was possessed . u he doth inuite them to come thither , to shake off that tentation which they had , to relinquish their company and order , as receiuing much scandall from the same . x the conference between verrine and leuiathan . y against sinners . z of these false oathes , see the acts of the . of december . a the answere vnto this blasphemie is set downe in the following discourse . b the places and offices of divels are distinct . c three sorts of dead men . d touching obedience . e in what case the superiour is not to bee obeyed . f by way of reuelation or intrinsick intelligence . g the cōstraint which the diuels s●fter whē god commandeth them . * against leuiathan the seducer . h he meaneth a childe that is at liberty , and keepeth house of himselfe : for then the father is not bound to cary an eie ouer his child , but the pastour of his soule is to take care ouer him , as long as he liueth . * of confession and pennance . i signatum est super nos lumen vultus tui domine . rom. . conscientia accusante , aut etiam defendente . k it is a phrase of speech vsed in the scripture where it is oft-ten said , that god descēded on earth , or the word came from heauen , as also the same phrase is giuen to the holy ghost , although they stirre not frō thence , neither moue they by a natural & locall motion , but they are here often in the truth . l that is to say , they are worthy of a higher punishment , & that to indure them , is a fauour in respect of their deseruings : as a parricide is not worthy of whipping . * the example of the publican and the pharisie in s. luke . cap. m dilexerunt homines magis tenebras quam lucem . n satisfaction . o by intelligence and reuelation . see the following act. this is also a discourse of the blessed sacrament : but hauing mentioned by compulsion the same things formerly , he was vnwilling to begin another discourse of an argument to full of disgust vnto him : and touching which he had as yet no commission to speake of . p god leauing him to his naturall disposition , and not employing his absolute force against him . q of the blessed sacrament . r of the holy communion . qui manducat indigne , &c s the divels and the damned are witnesses of this . t a consultation of this businesse with sundry religious persons . u a dialogue betweene verrine and leuiathan . x see the answere to the first obiection after the epistle to the reader . y obserue the maner of speaking when god will discouer any thing to spirits , or will keepe any thing close from them . dicta & facta sunt . a god is neuer a witnesse vnto falsehood . b verrine in all his discourses confessed himselfe to bee a diuell . c obserue , that it is by intelligence . d there is nothing repugnant hereunto why this should not be so . e s. dominick an enemie to verrine . f verrine denieth that he is a preacher . see the answere to the first obiection after the epistle to the reader . g the distinct offices which diuels haue in tentations . h touching the blessed trinitie . i verrine constrained to speake . k touching s. dominicke . l the saints who are most deuoted to the virgine . m scala coeli , so fulgentius calleth her in his sermon of the virgins praises : for without the fruit which she carried there had been no ladder for vs to mount vp into heauen , and the tree was as a ladder whereby we were enabled to plucke this fruit . n touching the angels that are guardians vnto men . o s. dominick an aduersary vnto verrine . p it is a great perfection not to omitt to doe wel● because omission doth not necessarily imply a mortal sinne . q it is an allusion to the constraint which was forced vpon him by the exorcismes . as if hee should haue said that he was compelled three manner of waies , by the will of god , by the merits of the virgin , and by the intercessions of s. dominick , all this being acted in a church of his order . r this for the most part falleth out to be so . s original , actuall and veniall . t touching the conception of the virgin. u by his eternal knowledge & foresight into things . x by his intimate graces which are communicable vnto a creature . and it is a metaphore borrowed from the ribbe of adam y thus did magdalene afterward report . z he speaketh of lewes the magitian . a see the answere vnto the . doubt after the epistle to the reader . b they that were thus possessed felt thēselues much lighter and in greater ease , when the euill spirits departed from them . c an inuectiue against the magician . d a prediction that the magician should be burned . e that is , with the eye of his grace . f because of his dignity . g an inuective against the magician . h see the apology vnto the . doubt . i the soule compared to a common-wealth . k see the apology vnto the . doubt : there is further mention made hereof in the pag. a discourse touching the late king. mounsieur boutereau aduocate in the counsell , doth elegantly ( as his manner is ) expresse this saint , in the life of henry the lately deceased , which was composed by him : who did expresly send into flanders to father francis domptius , that faithfully collected this history , to be informed of that which is heere spoken : which for the better assurance and attestation of the truth , hee sent vnto him word for word : although there be also other witnesses thereof . the two discourses in latine and french did containe this relation heere word for word : so that we dared not to change one title hereof , as we haue for borne the like alteration through the whole frame and body of this history . god turne it all to his glory . l he is called seruus seruorum . m a mauellous apostrophe vnto the magician . n he meaneth the crosse set vp in s. baume . o verrine confesseth himselfe to be damned . p a discourse vpon the natiuity of christ iesus very obseruable & worth the reading . q s. gregory in his . homily maketh a comparison between ioseph & s. thomas , for both of them were scrupulous & doubtful of the truth for a season . god permitting such staggerings sometimes in our vnderstādings , to the end that our assurance may bee the stronger . r the doubt that some haue of this history . s touching the labours and paines taken by preachers . t a signe of predestination . u gerson and some others hold this tenent , that he was sanctified from his mothers wombe . x acquisition of vertues . y the co-operation of the creature with god. z see the answere vnto the doubts , the . obiection . a a pious discourse vpon the feast of christmas . b spirits doe goe and come with incredible celerity . c as a man that being obstinately set and bent on a thing , will rather be plucked asunder in peeces , then be beaten off the same . d why a diuell was employed in this worke , he being but a contemptible and slauish caitise . e belzebub constrained to make an abjuration . f before the tribunall of god all things are so exactly waighed in al the circumstances that the diuels haue nothing to reply against it . g the temptation vsuall against nobility . h the temptation vsuall against hereticks . i temptations to single combats . k temptations against youth . l temptations to hardnesse of heart . m a breefe discourse touching the feast of christmas . b diuers iudgements touching this history see the pag. . . m diuers iudgments touching this history . see the p. . n he did examine this , two seueral times , first at s. baume in the moneth of ianuarie then next ensuing , where he looked into the verification of all these discourses , and tooke knowledge of the witnesses that had been present at the acts . in the second place hee did read with great aduisednes and attention this whole cōposure written in the latine & french copies . there is a likelihoode also that the whole body of this history wil be re-examined at rome by the authority of the supreme inquisition . o after the angel had once said , spiritus sanctus superueniet in te , &c. shee neuer replide against it with the quomod● of infidelity . p an apostrophe vnto magdalene . a obserue that he tyeth no man to beleeue him . see the answere vnto the . obiection after the epistle to the reader . a the slights and subtleties of asmode● . b this is a description of pride and selfe-loue , which esteemeth that the hayres and nayles , nay the ve●y excrements themselues are as gold or pretious stones . c touching the point of salomons saluation their appeareth no certainty of any thing touching the same in the scripture . there are arguments of both sides , and the doctors of the church do differ in their opinions vpon this particular . it is ●uident that nabuchodonosor repented . see the apology vnto the . doubt , after the epistle to the reader . a the slights and tentations of baalberith . b touching true nobility . c against those that goe to witches . d the outragious madnesse of magicians . e the witches that were conuerted did assure vnto vs that this was true , so that they are but plagues and the authors of mischiefe in the house where they abide . f it is a toyle to serue the diuell , but it is a repose and contentment to serue god. g the finall obstinacy and hardnesse of heart of witches , together with their blindnesse of vnderstanding . h the dialogue between sonneillon and asmodee . i this oath containeth foure remarkable points and obseruations . k see the apology vnto the doubts , the . obiect , aftet the epistle to the reader . l a discourse touching s. stephen . m sonneillon his constraint . n the powerfulnesse of prayer for our enemies . o the tentations of sonneillon . p it is a probleme in the church . q the mantle of impiety . r he repeated this ouer diuerse times , time will make the truth therof to appeare . s the reuelation hereof ( if it be true ) was reserued for the feast of s. iohn the euangelist . t these are predictions whose truth or falshood time wil bring to light , in the meane time we must hold vs to that which the church teacheth and practiseth . u after the signes of the last iudgment , there shal come a shortime wherein all things shall be husht & quiet , in which men shall lull themselues in securitie and sleep as in the time of no●h . luk. . x see the apology vnto the doubt after the epistle to the reader . y some doctors are of opinion that s. iohn is in paradise body and soule , but in the parallell with the three following he meaneth that his body is in that terrestrial paradise with the body of moses . z the conuersion of magicians . a this was put in practise at aix , as it shall afterward appeare . b the brauado of verrine to lucifer . c a great reprehension & inuectiue against men . see the apology why this is the highest signall of gods indignation . d touching religious orders . e it were a strāge wonder that a woman honourably descended should speake this of her father and mother in publick from her selfe , out of her fits she is of a composed vnderstanding & very sensible in her discourse . f see the page . touching king henry the fourth . g when his discourse is not drawne from scripture the diuel constraineth no man to beleeue . and we conceaue that this which is here so spoken is spoken out of flattery . h he did exorcise when he was at s. baume as shal be seene afterwards in the acts of the last of december . pag i this is a new reuelation . k the fall of the angels . ' l see the apology , the . doubt after the epistle to the reader . m the action of antichrist . n the seuerall sicknesses of men . o the medicines for these sicknesses . p see the apology , the first doubt after the epistle to the reader . q the frequenting of the blessed sacrament . r the time that is prepared for martyrdome . s the reprehension of the wise men of this world . t the booke of death kept by satan is nothing else but the sleights and deuices which he hath to ensnare vs. but if by this booke of death you vnderstand reprobation , then is this booke in the eternity of god as the booke of predestination is . u the shipwrack of men commeth from themselues . x concerning the deceased king henry . see more at large in the page . y which kinde of pouerty is the best . z consolation vnto the poore a the booke of the crucifix . b on this day lewes the magician was vpon his way iourneying towards s. baume this was vttered with an admirable vehemency of spirit , so that the woman was all ouer in a great sweate . he seemeth to lesson vs with what seruency of spirit and charity we should pray vnto god for such mis-led & wandering soules . and hee made louyse pray , by moouing her tongue , as also he caused her to dictate letters in the name of louyse , not in his owne name , to which the said , louyse gaue consent as vnto a thing which shee much desired . see the annotations vpon the . pag. c see the apology and the answere vnto the . doubt . d a prediction of the comming of lewes e he neuer assured the conuersion of lewes . f a simile against ●hose that are s●rupulous in beleeuing this wonder . g the application of the simile . h the goodnes of god , and the malice of men . i an authentical history reporteth this . k an inuectiue against lewes the magician . l he spake of the magician . m the arriuall of father michaelis to s : baume . n this is to be vnderstood , as in the piecedent acts. o there is a great faire cros●e at s. baume . p the stop which was laid to hinder the magicians comming by great store of raine , that tell downe in great plenty two daies together . q the soule is a vineyard . r touching the day of iudgement . s the arriuall of the magician . t the diuels interrogatories vnto the magician ▪ u the diuels inference vpon the magician . x lewes performeth the office of an exorcist , which was according to the prediction mentioned in the page . y belzebub and verrine laugh at the magician , for that hee was become an exorcist . z the feare that magdalene had to looke vpon the magician . a the diuel reproueth the magician and telleth him his wicked acts . b magdalene and the diuel doe both accuse the magician . c a counsell held for the verification of the precedent acts , with the exclusion of the fathers , the exorcists and confessors . d the two women that were possessed are separated that they might bee examined . e the dominican father was ● litle discontented because he was excluded from the counsell , for he ●●ceaued that they did him wrong as suspecting him of partiality . f the audience of magdalene . g the magicians renouncing of sorcery . h verrine would often say that the magician was the loste of an infinite number of soules , ●s ad●m in times past had been . i verrines exhortation to lewes . k that is to say there is no hope of men after they are dead . l the magician told vs , that if we did vnderstand his condition wee would be amazed at it , for he had no memory . but in this he did co-operate with the diuell , & gaue his consent there unto , which being by the diuels oftentimes practized vpon magdalen they could neuer by any charmes bring the same about ( as shall be seene heereafter ) because she would neuer consent there-unto . m belzebub accuseth lewes the magician . n louyse related vnto vs that she vnderstood wel al that verrine had prompted vnto her , and did readily co-operate and gaue her assistance to all the praiers that were powred forth for the conuersion of the magician . o touching antichrist see the apology vnto the doubts . p the hardnesse of the magicians hart q the aduice for the seperation of the women possessed . r the exorcist changed . s leuiathans answeres . t he said this because hee was put to silence vpon the accusations against lewes , for a season . u the diuels exclamation and inuectiue against the obduratenesse of the magician . x the hypocrisie of the magician . y this is very obseruable , for he made repetition diuerse times of the same . z the death of louyse . a touching antichrist , see the doubts after the epistle to the reader . b two capuchin fathers go to marseille . c witches are carried inuisibly . d verrine barketh like a dogge . e the superiour diuels doe tye and binde vp those that are inferiour and in subordination vnto them , as amongst men the stronger bindeth him that is weaker , and maketh him to hold his peace . so amongst liuing creatures , one by the instinct of nature , doth master another . f we were yet in indifferency , and were at that time making inquiry after these things . g the difference of diuels . h by this often reprouing of the diuell they gaue intimation vnto him that they did not beleeue him . i the adoration of a goat in their synagogues . k verrine barketh against lewes . l the prediction that lewes should bee burnt , and the two women exorcised at aix , as it afterward happened . m he was degraded by the bishop of marseille , who was also deputed a commissary at the hearing of his cause . n the prediction of the execution & death of the magiciā ratified by a solemne oath which prediction the diuel gaue as a signe ▪ o the difficulty which the father 's made of the truth hereof . p the prediction that the magician should be enlarged vpon supposition of his innocence : which was verified the . & . of ianuary . q these departures were very sensible , as well by the blast which brake forth frō her mouth as by their names which in their issuing ●orth they gaue themselues . r magicians are not possessed . s this is to be seene . t there were schedules rendered to theophilus the magician , and to s. basil for an other magician , as is set downe at large in their liues . u being in a church of his iurisdiction . x verrines complaint vnto god. y the prophesie of ezechiel accidentally lighted on and read . z these canons did alleage that lewes was a priest appertaining to the dioce●●e of the bishop of marseille ; to whom we answered , that hee was come thither not vpon command but by aduice . a inquisition into the verity of the writings . b lewes the magician went away to auignon with some others to make declaration of his innocency , but he was remitted backe againe . c father domptius sent backe vnto his superiour . notes for div a -e d this was a priest of the doctrine , confessor in ordinary to the sisters of s. vrsula and particularly to magdalene since her poss●ssion : a man godly and learned , and at this present superiour in the house of the priests of the doctrine in the city of aix in prouince , who did exorcise magdalene in his church . c she named all the wicked spirits in their order as readily as any one could reade them in a booke . f this was her vsuall prayer when she was among the sisters of her order which she said by heart . g belzebub strangely shaketh magdalane . h this was said after the exorcismes were past . i belzebub vaunteth that he had tempted adam , and christ iesus . k the distinct places , and office of diuels . l some doctors are of opinion , that he was fastned with foure nailes . m some schoole-men do hold , that he did not deliuer all the soules that were in purgatory , but all those that were in lymbo , otherwise called abrahams bosome . n the horrible gestures of belzebub in the body of magdalene . o great cries heard on the top of the church . p tharasque was a monstrous dragon that deuoured men in tharascon in prouince . q the filthy gestures caused by asmodee . r six knights came from marseille to lead with them the magician , whom they fauoured and gaue countenance vnto , as their speciall friend . s out of his commission we might easily conceaue him to bee a true deuill , when hee was left to his owne nature ; the iudgement of god permitting this to happen , least otherwise men might mistake , and beleeue him to be no deuil . t they try the deuils , whether they would contradict themselues . u charmes cast into the eyes of magdalene . saint clement in his recognitions reciteth the like of his mother , who thought , that she had euer simon magus before her eyes . x the difference of the knowledge of god. y the accidentall paines of the deuils . z from whence the names of deuils haue their originall . tertullian saith , ibi nomen , vbi pignus . a lucifer chained vp in hell . b see the apology vnto the . doubt after the epistle to the reader . b see the apology vnto the . doubt after the epistle to the reader . c god bindeth and vnbindeth the deuils , how and when it pleaseth him : yet he doth this but at times , permitting them sometimes to do whatsoeuer their naturall power can accomplish ; at other times he weakneth this power of theirs , as seemeth good vnto him . examples heereof are in the . of iob in the . and . of the apocalypse , and elsewhere . d michael the cheifest of the angels . e what the temptations of deuils are , and who are their aduersaries in heauen . f balberith . iudg. . a obserue the order which he here keepeth in numbring of them in the same place & ranke as when hee first deliuered them . b verrine denyeth that he is a preacher . see the . doubt after the epistle to the reader . c the absolute power of god. d a charmed ring . e magdalens throte seased on by the diuel . f the tortures which magdalen suffered . g charmes cast into magdalene which she reuealeth . h either to beat vp and downe in the aire with them , or to defend themselues against such attempters . i o the goodnesse of god that will not so much as suffer the diuell to force through a casement of paper . what ought the christian to conceaue of his wil which is of an infinite resistance when he saith , nolo . k the doleful cry of one giuing vp the ghost . m torches seene in the aire . n the sea the graue for sorcerers . m the banquet of the synagogue . n the songs vsed in the sabbath . o the abominable sensuality practised in the sabbaths . p o prodigious and vnheard of impiety , but this accursed magician deceaued himselfe , for he could not consecrate . saint thomas saith that those who crucified christ iesus , could not be said to sacrifice , although in their action christ iesus was the host and oblation , because their intention was not in their off●ring to present this th●ir action vnto god , for they did this out of pure malice . . pag. q. . art : . ad . q magicians not possessed . r superiours not to be bewitched . s the remedy against inchātments . t the noise of the witches plainly heard . u the damnable industriousnesse of sorcerers to diuert magdalen . x another charme cast vpon magdalen and why . y behold here the pride that is amongst wicked spirits . z the saints that are aduersaries vnto the synagogue of witches . a he had raged and stormed against s. chrysostome . b this aegidius whiles he liued gaue himselfe to the diuell , that he might be a skilful physitian . he was a portugese , and his history was made by father sampaye of portugal olso . we wondered that an illiterate woman could relate such an history that is almost vnknown vnto all men : and came not forth in print , bnt a while since , and was written and published in latine by a portugese , after it had lyen a long time obscurely among the manuscrips of our library . c verrine did scarce euer refuse to answere at the exorcismes . d the diligence of the magicians to diuert magdalene e a woman that was lost , and sought after , and the place where she was abiding . f the said fellow and father of this child , said that he had indeed a daughter called margaret that died two yeares agoe . g notable instructions for preists , to hinder the working of charmes . h experience teacheth that sorcerers being menaced or beaten do make the charmes to cease . i father michaelis sent for him thither to purge himselfe from those publike defamations , which the deuils with open throate daily proclaimed against him . and the two good capuchin fathers , into whose familiarity he had wonne himselfe the better to couer his villianies , did beare him company . hee remained with vs . dayes , vntill there came some persons , and carried him from thence in great scorne . wee caused him to exorcise both the one and the other , of those that were possessed : and thereupon the deuils began to sport at it saying , who would euer haue thought that thou shouldest exorcise vs ? afterwards he pretended as though he could not read , and intreated father michaelis to read the exorcismes for him . k magdalene reported vnto vs , that in deflouring of women in the synagogue , hee had this end & scope , to be the father of antichrist . but the diuels made him to vnderstand his ignorance of the scriptures . l the diuell first blindeth them , and then ( when they are thus hood-winkt ) he scoffeth at them . * because he had prophaned the holy host. m parish church in marseille . n what become of magicians when they are either hurt or slaine . o the tormēts of magdalen . p reconciliation doth frustrate ye●ttēpts of the diuell . the hate which the one did beare vnto the other was so great , that they could not indure to bee neere one another : so that we were const●med to exorcise them a part for a certaine season . q the great tortures which magdalene indured , and the reason why . a the angel● who are gardians vnto men , are of an inferiour degree of angels , & are commanded and sent by their superiour angels . s the markes which witches haue vpon them . t it fell out so indeed about . moueths after . u god permitted these extraordinary tortures which indured vntill the magician was vpon the last of april burned , that magdalene might be truely conuerted , who had escaped from a great gulfe of voluptuousnesse and sins . to breake therefore these euill habits , which long custome had made familiar vnto her , shee needed great mortifications , and that which was said of the canaanitish woman , may well be said of her . male à daemonio vexatur . y he made this out-cry , because he was occasioned to remember his fall . z the day of the purification was the feast of the church of acoules at marseille . a hee is one of the ancients , in the couent at saint maximin . b this prediction fell out afterward to be true . c this happened at aix many dayes together in the archbishops chappell when they said masse : for hee then would cry as lowde as he could , that he renounced christ and his passion in the name of lewes gaufridy prince of magicians . many heard the same , and some iudges of the court were there also . see the acts of the . day of march. d the fact , not the time reuealed . e the good angell is assisting vnto magdalene . f the triall of the deuill . g a vision in the holy host. h we must not consent or giue way vnto the deuill in the least thing that is : so that if he come and demand but a rush of vs , wee are not to giue it vnto him . i another trial of the diuel . k the arriual of the two womē that were possessed at aix . l the signes of magdalens possession and her markes . m the witnes of physicians and surgeons . n he speaketh vnto monsieur ●onteine the physician . o the commissioners that were deputed to fetch the magician . p belzebub reciteth things that were acted in remote places . q see the impudence of diuels . r the diuell is a cousener and deceiueth euen those that he calleth his . yet here it was no deceite , but an impotency and want of ability : ●od gaue hinderance here vnto by his good angell , because the magicians markes might be found out . s another trial made by the physitian● . t a notable & sensible effect of the blessed sacrament . u the diuell vvel swinged by the good angel. x he felt the vertue of the prayer , for he cannot vnderstand or diuine the secrets of the heart . y diuers men of quality present at magdalenes tortures . z witnesse of the magicians markes . a this is the accomplishment of verrins prediction , who foretoldat s. baume that belzebub himselfe should discouer the magician in a church , in the presence of iudges and counsellors of the parliamēt , and should cry so loud , that they should be very dease who heard it not . and that if after all this they did not execute iustice vpon him , god would vse two other meanes in the citty of marseille . see the acts of the . of february aboue written . b it is to bee noted , that these . had on this day said masse in the chapel of the arch bishops pallace at aix for his conuersion . c the diuels knowledge of things absent . d lewes the magician brought into the chapel . e they were saine to keeps the chapel doore shut , because of the throng of people . f the markes found by the physitians vpon the magician . g the friuolous question of the magician . h magdalenes accusation and stoutnesse against the magician . i magdalene did afterwards make relation of this vnto vs , for we were not present at their confrontments , but the commissiaries haue the acts of these things in their hands . k the difference betwixt the heart of a catholicke and the heart of a magician . when god doth not operate all is endarkned ; but when he beginneth to put his operations in act , euery thing thereby receaueth life and light , as appeareth in the worke of the creation . gen. . now by reason of this participation of magicians with lucifer , they are not onely possessed with obstinacy and blindnesse , but also with a diabolicall rage , which we haue formerly touched . l o wretched magicians ! can you haue any affiance in deuils ? pu● your trust in your good god , quia fidelis dominus in omnibus verbis suis , & sanctus in omnibus operibus suis. m the vestments of priests . m the strange manner of magdalens running vpon her knees . n this woman was bewitched by the magician , concerning which , there is mention made in the sentence giuen against the said magician . o it is the manner which some haue welobserued to be vsuall among diuels , that they hate others that come vpon their ground & possessions : which proceedeth from their pride & enuy . p a charme giuen by the magician . q ye that are sinners consider seriously how grieuous the punishments are vnto which your sins make you liable . r the horrible and rude handling vsed by the diuels towards magdalene . s the diuels haue no power to bite consecrated fingers . t mens conuersions from those faults that are enormous , doe ord●narily goe by degrees & succession , as hath been experienced in the conuersion of magdalene , which at length was perfected vp & approoued by the markes that departed from her . a demonstration or externall embleme hereof is in the blinde man in s. mark chap. . vpon whom christ iesus laid his hands two seuerall times , & so at first he began to see imperfectly , afterwards his sight became more perfect . u he conceited that it was nothing but imagination , not hauing been much conuersant with her that was possessed . the diuels that were in the bodies of some harmelesse and innocent sisters of s. vrsula , vpon their being exorcised did say , wee will depart from hence in time , but wee are already prouided of a body to enter into it at our pleasure . yet would we not iudge this to be ment de indiuiduo . x the great charity of two capuchin fathers . y in the acts of the apostles the . chapter . the handkerchifes of saint paule being applied vnto those that were possessed , did chace away euill spirits . z the deuils are oftentimes constrained to reueale the bodies & relicks of saints : as appeareth by the ecclesiasticall histories , concerning the bodies of those notable saints iohn and paule whom iulian the apostata had caused secretly to bee hid : as he also ●ndeauoured to silence the memoriall of their martyrdome . but they were knowne by an vndeceiuable marke , which is by the miracles that were wrought by them : which doe beare a more assured witnesse of them when they are dead , then when they are aliue : as was seene in the person of christ iesus : for in mens life time they are not alwayes ineuitable arguments of predestin●tion . mat. . . cor. . but they are certaine tokens of the same after their death . and by this point shall antichrist be discouered , euen by his own that shall beleeue in him . a an excellent dialogue betweene one of the fathers and the diuell . b as if this miserable , obstinate and blind spirit should say , that there was good cause of their reuolt , so to excuse and make good his sin . c he returneth to his first speech where he complaineth of god. d like vnto sundry theues that are possessed with diuers towers , euery one standing vpon his owne guard : or like two doggs snarling one against the other , when they both are gnavving of a bone . e behold the consummation and perfection of true contrition , abneget semetipsum . f oculos suos statuerunt declinare in terram . g holy fryday a day fit & apt for remission of sinnes . h tharasque is a monsterous dragon that deuoured men at tharascon●n ●n prouince , and afterwards was s●●ne by s. martha . i o notable miracle being performed vpon the blessed day of easter at the time of holy masse , & by the vertue of the worthy receauing of the body of christ iesus : al being wrought by the power of god , who is alone able to enlifen that which is dead , the diuel hauing no power to quicken the least branch of a tree , after it is once withered vp and dryed . thus doth god by his bounty and omnipotency take from vs the stampe of the diuel , which is sin , & in steed thereof setteth vpon vs the scale of his grace by quickning & putting life into our soules . these are notable hansels and tokens of easter day . k for antony they say tony. l meaning that men doe not goe so presently to paradise . m obserue heere good christian , by these fore passed euents , and by those accidents that doe now happen , & shall heereafter follow , what extraordinary torments god by his iust iudgments imposeth vpon those that haue transgressed against him . for whē he would seate this distressed sinner in the state of grace , he loaded her patience with many paines that did draw neer vnto the torments of hell , and that by the ministery of her cruell enemies the diuels , and without compassion vnto the outward man● secundum mensu●am delicti , &c. n it is a great light of god when corpor●l torments a●e not so much ●stee●●d as internall temptations . notes for div a -e a in like manner vpon the blessed feast of easter , the markes of the diuell were perfectly taken from her as the tokens and hansell of her conuersion . notes for div a -e tertul. lib. de anima . marc. . tertul. lib de testim . animae hierom. lib , . commen . in esai . ad c. . tertul. lib. de anima . hierom. lib. . in esai . ad cap. . leuit. . deuter. . luc. . act , . s. thom. . . art . . august . serm . . in psal. . plat. in cratil . s. august . in epist . . calleth them daemonicolas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . worshippers of diuels . vpon the . psal. where he tearmeth them worse then idolaters . august . lib. . contr . faust. tertul. lib. de testi . ani . tertul. lib. de nima . august . lib . contr . faust. mani . cap. . chrysost. hom . . . epist. ad heb. hom . . in . epist. ad timoth. aug. lib. de . ciuit . dei cap. . notes for div a -e lib. . metaph. cap. . exod. . lib. , physic. lib. . metaph . text ▪ . ezech. . s. thom. lib. . cont . gent. c. lib. . metaph. & lib. . de anima . a dan. . psal. . ezech. . s. thomas . s. thom. . p. q. . art . . psell lib. de energia daemonum , c. . sap. . august . epist. . ad euodium . act. . matth. . iust. apolog. . haectria vnico medio probat . s. thom. lib. . contr . gent. cap. . & . & august . lib. . de ciuitat . cap. . & euseb. lib. . de praeparat . euang. cap. . tertull. de prescript . heretic . helias in thisbi dictione qua rain . s. thom. cont . gent. lib. . cap. . . mercurius trismegist . in asclepio . lactan. lib. inst . & aug. lib. de ciuit , . . arist. lib. . phys. & lib. de coelo & mundo . vide august . lib. de ciuit . cap. . plutarch . lib. de taciturn . oracul . genes . . gregor . nazian . orat . . in iulian apostat . iust. mart. orat paraenetic . ad gentes . arist. prob. sect . . tertull. lib. de testimonio animae . ioseph . lib. antiquit . . corinth . . . corinth . . marc. . tertul. lib. de anima . d. genebard . in chronol . gen. . s. basil. in examer . august . lib. . de gent. ad tit . cap. . exod. . . . iansen . lib. concord . euang . acts . theodor. lib. in epitom . diuin . decret . act. . ad gal , . dan. . . reg. . gen. . esai . . ezech. . ad thes. . marc. . . reg. . . paralip . . . reg. . psalm . . iob. . matth . august . lib. de orig . animae . arist. lib. . de anima . s. thom. lib. . contra gent. cap . ex commentatore comment . & lib. . de anima . imaginatio non transcendit continuum . aug lib. . de trinit . cap. . arist. lib. . metaph. s. thom. li. . cont . gent. ●cap . . . . aristot. li. . phyc . & li. . metaph. psalm . . exod. . . . par. . . reg. . exod. . . sap. . s. thom. . . quaest . . art . . ●x probauss . rabin . & clement . alexandr . lib. . strom . cassian . collatio . . cap. . . psalm . . exod. . psal. . clem. alexand . in strom. origen . cont . celsum . euseb. de praepar . euang. tertul. de praescrip . & in apologet . chrysostom : hom. de ascensione heliae . . paral. . aback . . num. . . regum . . hieron . sub fin . lib. in epist. ad ephes. ouid. in fast. lib. . august . lib. . de trinit . b●rnard . in cantic . cant. & lib. de considerat . ad eugenium . august . lib. de haeresib . haeres . . s. thom lib. cont . gent. cap. . ait sic tenuisse ; sed august . lib. de haeres . . & . conatur excusare . cassian . collat . c. , . . matth . ioan. . athanas. lib. de communi essentia patris & filij . abac. . didym . lib. de spiritu sancto . hieron . lib. . comment . in epist. ad ephes. ad cap. ● . s. thom. cont . gent. vbi supr . hieron . in epist . ●d ephes. in prologo . ephes. . ephes. . luke . psal. . psal. . luke . heb. . . reg. . matth. . . cor. . tertul. de carne christi . tertul. de carne christi . tertul. lib. de carne christ. matth. . act. . iudic. . psell. lib. . de energia daemon . c. . & . act. . philip . apocal. . iud. in canonic . athanas. q. . ad antioc . princip . chrysost. homil . . in gent. & homil . de iesunio , & gen . lect . . paral . exod. . psal. . arist. polit. lib. . socrat. lib. . hist eccles. cap. . act. . exod. . dydimus lib. de spiritu s. apoc. . . act. . act. . athanas. . ad annoc . princip . exod. . deut. . exod. . iren. lib. . tertul. de praescript . baeret . iacob . christopolitanus episcop . in psal. . rom. . heb. . esay . . ezechiel . . matth. . genes . . genes . . apocal . chrysost homil . in genes . theodoret in epitom diuin . decret . lib. . psal. . hierom. in epistol . ad titum . s. thom. . p. q . ap . . psal. . dan. . chrysost hom . de ieiunio . genesi . lect . ioan. . coloss. . genes . . deut. . sapient . . ioan . august . lib. . de ciuit . cap. . iud. in canon . petri. . iob. . matth. . theodoret. lib. epitom . diuin decret . august . lib. . de ciuit . cap. . august . lib de ciuit . . esay . . ezech. . luc. . . tim. . cap. psal. . matth. . apoc. . iudic. in canonic . of the place or residence of wicked spirits . hieron . lib. . in epist. ad ephes. ad cap. . luke . hieron . vbi supra . ephes. . iud. in canonic . . pet. . luke . matth. . apoc. . hieron . lib. . comment . in epist. ad ephes. bernard . hieron . ioco citato . & august . contra faust. manich. iob . . cor. . ephes. . . pet. . august . lib. de natura & gratia , cap. . iames . tertul. lib. de fuga in persecut . iob. . matth. . . corinth . . hieron lib. . comment . in matth. cap. . luke . the chaine wherewithall they are boūd . tertul. lib. de anima , cap. de somni●s . tob. . apoc. . apoc. . & . ad thess. . apoc. . s. thom. in quaest . de potent . q. . art . . & august . lib. . de ciuit . cap. . vide locum . their meanes to tempt and deceiue vs. athon . in vita anth. genes . . chrysost hom . . de lazaro . august . lib. . de gene . ad litt . s. thom. . . q. . art . . ad . . cor. . genes . . . cor. . psal. . matth. . athan. in vita ant. psal. . . cor. . psal. . vide aug. lib. de ciuit . c . . cor. . luc. . iob. . matth. . luc. . the diuell chalengeth adoration . esa. . athan. in definicion . prici . valer. maxim. lib. . ouid. lib. metamor . lucian . epiph. lib . cont . ha●●●ses vide brinium iib. . natural . historiae . lactan. in diuinis institutionibus . matth. . aug. lib. . de ciuit . the diuel is ignorant of things to come genes . . tertull. de praescrip . haeret . genebrar . in chron. . reg. . ierem. . esay . . . cor. . psal. . dan. . dydim . lib. . de spirit . sanct . ios. . hieron . lib. . comment . in matth. ad c. . august lib. de scientia daemonum . . reg. . & . reg. . leuit. . athanas. q. . ad antioch . princ. athanas. in vita anthon. herod . in initio . esay . . . ierem. . dan. . . lactant. lib. diuin . institut . hieron . lib. . comment . in esaiam . ad cap. . athanas. de vita anthon. luk. . chrysost. homil . . in . . epist. ad timoth . sorcery a greeuous and abhominable sin . plin. lib. . natur . hist c. . philostrat . lib. . . timoth. . exod. . & . rabbi , leui , ben. gerson in cap. . exod. psalm . . leuitic . . & . exod. . deut. . act. . . . hieron . prolog . in epist. ad ephes. . reg. . . cornelius tacit. apuleius in vtraque apolog . exod. . leuitic . . leuitic . . act. . . reg. . reg. . . reg. . esay . . ezechi . . psal. . psalm . . osculamini filium ado●ate pure ! opposite against that damned custo●e of sorcer●●● , who k●sse the diuell in the likenesse of a goate , as shall afterwards be specified . corinth . . apoc. . iren. lib. . apoc. . the dra●on is bound in the apocalypse chap . that is to say lucifer . ezod . . genes . . rabby dauid quimhi . . timoth. . vide heliam leuitam in thes b. dictione theraphm . leuit. . & . deuteron . . . paral. . rabby dauid qu●mhi in naum prophetam . sanctes pagnin . in thesauro . munsterus in l●xico . mich. . tertul. lib. de baptis . matth. . & . hieron . in matth. & chrysost. august . lib. . de ciuitat . s. thom. . p. q. . art . . zonar . tom . . genebrard . lib. . chron. . corinth . . chrysost. hom . . de fide ann. theodor. lib. histor . sanctes pagninus in thesauro . . reg. ● . helias leuit. in thisby . esay . thren . . duris lib. . de rebus lybicis . esay . chrysost. hom . . in . ad timoth. theodore . in haeretic . fabulis athanas ▪ in ●disputatione contra arrium in niceno concilio tertul. lib. . cont . marcio . coloss. . erasm. in chiliad . luc. . athan. orat . . cont . arrian . origen . in numer . august . lib. . de ciuit . cap. . . cor. . hieron . aduersus vigilant . iob. . . matth. . gregor . nazian . orat . in cyprian . athanas oration . . aduersus arrian . hieron lib. de scrip . eccles. . thes. . leuit. . . paralip . . ierem. . num. . tertul. lib. de anima cap. de somnijs . iudg. . august . lib. . de ciuitat dei cap. . distinct. . cap. episc . apul. de asino aureo . august . de ciuitate lib. . cap. . clemens in recognitionib . tertul. lib. de anima cap. de hermotymo . caiet . in . m ● . q. . art . . august . lib. . de ciuit . dei. cap. . d. thom. exod. . iob. . lactan. li. . diuinar . inst . cap. . luc. . luc. . august . lib. . cont . aduersa legis cap . & lib. . cont . faust. cap. . & lib. de s. virg. cap. . & . august . lib. . de ciuit . cap. . d. thom. . p. q. . art . . ad . clemens in recognit . lib. . irenaeus lib. . cap. . tertul. lib. de anima . s. thom. p. q. . ar . . sixtus senensis biblioth . sacrae lib. . in thoma . vid. iustin. q. ● . ad orthodox . psal. . luc. . august . lib. . cont . maxim. cap. . exod. iob. . . . august lib. . de ciuit . cap. . . . hippocrates lib. . de morbis , & lib. de affection . arist. lib. de som. artemidor . de somnior . interpretatione . iustin mart. q . didym . lib. . de som. thom. . p. q. ioan. . act. . s. thom. . p. q. . art . . ad . . m aug. lib. conf. apul. apol. . & . tertul. lib. de anima . augustin . d. thom. . p. q. . a●t . . ioan. georgius goldemanus in disputatione habita rostochii . februarii anno in collegio fratrum excussa , francofurt : propositione prima , secunda & tertia . propositione . . . propositione . vsque . exod. . matth. . notes for div a -e matth. . iacob . . act. . act . . cor. . psal. . niceph. hist. ecclesiast . luc. . matth. . luk. . . cor. . apoc. . genes . . matth. . august . tra . . in iob. diabolus serpente indutus locutus est mulieri . exod. . iob. . chrysost homil . . de patient . iob. . reg. . . reg. . august . lib. . de trinit . cap. . lib. . quest . ● . athanas. in anton. seuerus sulpit. epiphan . tertul . de carne christi . . cor. . matth. . greg. nazian . de orat. cypr. hippolyt . ora. de antichrist . hieron . lib. de scripto ecclesiast . . cor. . . ireneus . euseb. lib. histo. ecclesiast . hippolit . orat . de fine seculi . august . lib. . de ciuit . cap. . tertul. lib. de anima c. de somn . luc. . iren. lib. . tertull. lib. aduersus valentin . esa. . august . lib. . de ciuitat . & lib. . contra faust. manich , cap. . sanctes doth treat of the blessed trinity in his atheismes . hippol. orat . de antichrist . . thess. tertull. lib. de baptism . luc. . . hieron . prolog in lib. . comment . in micheam . chrysost. homil . . in . ad corinth . genes . . daniel . . genebrard . in chronolog . hierou . in epist . ad galat. euseb. lib. hist. eccles. cyprian . lib. epi. deuteron . . reg. . . reg. . . reg. . matth. . erasm. in chiliad . . tertul lib. . aduersus iudaeos ca probat . natiuitat . christi . tertul. lib. de coron . mili . & de baptismo . ephes. . . tertul. lib. de veland . virg. apocal. . hippol. orat. de consummat . mundi . nazianzen . orat. . cont . iulian. apost . nazian . orat. in iulian apostat . . pet. . . pet. . iohn . cor. . aben ezra in leuit. leuit. . sanct. pag. in thesaur . apoc. . apoc. . osea . arias montan. in os. helias in thisby . see lyran. genes . . hieron . lib. . comment . in dan ad cap. . terrul . lib. de anima . f. . . august . lib. . de ciuit. apulelus lib. de asino aureo . cap. . apul. apolog. . & . august . de ciuit . dei. clemens lib. recogn . hipp. orat . de antichrist . thessalon . polid. lib. . h●st . aug. guli . naugiac . gal. . exod. . hierony . lb. . commen . in ep●st . ad ephes. ca. . genes . . . reg. . psal. . p. p. q. . art . . hieron . in dan. genes . . ephes. . apoc. . leuit. . esa. . . versio . cada . rabbi quimh●in lib. radit . esa. . . s. pagnin . septuagint . in terpret . s. thom. . . q. ●● . art . . ad . athanas. in vita an●hon . genes . . alphons . de castro . aduers. haeres . lib. . cap. . august . in leuit . s. thom. . . q. . art . ad . . tertull. de anima . august . lib. . de ci●●t . cap. thom. p. q. . art . . ad . sadducimus debellatus: or, a true narrative of the sorceries and witchcrafts exercis'd by the devil and his instruments upon mrs. christian shaw, daughter of mr. john shaw, of bargarran in the county of renfrew in the west of scotland, from aug. to apr. . containing the journal of her sufferings, as it was exhibited and prov'd by the voluntary confession of some of the witches, and other unexceptionable evidence, before the commissioners appointed by the privy council of scotland to enquire into the same. collected from the records. together with reflexions upon witchcraft in general, and the learned arguments of the lawyers, on both sides, at the trial of seven of those witches who were condemned: and some passages which happened at their execution. cullen, francis grant, lord, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) sadducimus debellatus: or, a true narrative of the sorceries and witchcrafts exercis'd by the devil and his instruments upon mrs. christian shaw, daughter of mr. john shaw, of bargarran in the county of renfrew in the west of scotland, from aug. to apr. . containing the journal of her sufferings, as it was exhibited and prov'd by the voluntary confession of some of the witches, and other unexceptionable evidence, before the commissioners appointed by the privy council of scotland to enquire into the same. collected from the records. together with reflexions upon witchcraft in general, and the learned arguments of the lawyers, on both sides, at the trial of seven of those witches who were condemned: and some passages which happened at their execution. cullen, francis grant, lord, - . [ ], p. printed for h. newman and a. bell; at the grasshopper in the poultry, and at the crosse keys and bible in cornhill near stocks-market, london : . by lord francis grant cullen. reproduction of the original in the trinity college library, dublin. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng shaw, christian, b. ? witchcraft -- england -- early works to . trials (witchcraft) -- england -- early works to . executions and executioners -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion sadducismus debellatus : or , a true narrative of the sorceries and witchcrafts exercis'd by the devil and his instruments upon mrs. christian shaw , daughter of mr. iohn shaw , of bargarran in the county of renfrew in the west of scotland , from aug. to apr. . containing the journal of her sufferings , as it was exhibited and prov'd by the voluntary confession of some of the witches , and other unexceptionable evidence , before the commissioners appointed by the privy council of scotland to enquire into the same . collected from the records . together with reflexions upon witchcraft in general , and the learned arguments of the lawyers , on both sides , at the trial of seven of those witches , who were condemned : and some passages which happened at their execution . job . . and the lord said unto satan , behold he is in thy hand ; but save his life . math . . . have mercy upon me , o lord , thou son of david ; my daughter is grievously vexed with a devil . rom . . . and the god of peace shall bruise satan under your feet shortly . london , printed for h. newman and a. bell ; at the grashopper in the poultry , and at the cross-keys and bible in cornhill near stocks-market . the preface . wise men do justly suspect , and are hardly brought to believe , the accounts of extraordinary stories ; especially about witchcraft : because the frequent impostures which the romanists have obtruded on the world in their miracles and legends ; the many relations of odd things as done by daemons or wizards , which yet , were either false , or meerly the product of natural causes ; the ignorance of several judges and juries , who have condemned silly creatures meerly upon their own ridiculous confessions , or other slender proof ; and the difficulty of conceiving the manner or philosophy , of some operations and appearances , tho undoubtedly true in fact ; are good prejudices against a sudden belief , and may serve as precautions to make an exact inquiry into those matters before we believe them . but they are men of weak souls , and destitute of cleer thoughts ; who deny all , because they have discovered error in some ; or condemn all facts , as false , because they know not how they came to exist : by the same rule of reasoning they may argue that there are no enthusiasts , because the best men have been sometimes mistaken for such , and that there are no criminals , because several have been punished that were not truly such : because many historys are fabulous , that there are none to be trusted : and that all the phaenomena in nature , whose invisible causes they cannot comprehend , are meer delusions . the following narrative , as to the truth of the matter of fact , is the best attested piece of history of this kind , that has occurr'd in many ages : the most of the matters therein represented having gained the assent of private scepticks ; and been prov'd before publick judges . so that its more surprising than witchcraft it self , that any man should seriously deny the beeing of any such thing , and from thence doubt the falling out of such strange providences at a distance , when the certainty of the matter of fact has dispell'd all objections in the places where they happened . many authors have proved , at large , that there are witches and witchcrafts , from reason , scripture , antiquity and the experience of all nations and ages : and they have solved the difficultys which might obstruct the belief of this positive proof , by hypoth●…ses of philosophy : where it 's to be observed , that tho such explications of the natural manner of phenomena are subject to cavil , yet the existence of a thing which has so certain an●… positive evidence cannot be denyed in sound reasoning ; because angels and men not being made for civil converse together in this world , and all communion with devils being forbidden us , the scripture needed to unfold little of their way of acting ; and still the next age , may discover what this could not , as there have been those things explain'd already in this age which were thought unexplicable in the last . therefore such a short hint , as may somewhat illustrate the events in the subsequent discourse , is sufficient in the present case : especially since providence designs those eminent occurrences , rather for our practical instruction , then for a subject of ●…otional speculation . the devil can assume a bodily shape , and speak to man out of it : as he did to eve , to our saviour , and in some heathen oracles ; to make men capable of entring into contract with him , for satan is willing thus to ensure mortalls of being enemies to heaven , to other men , and to their own salvation . the insatiable itch that prying wits have after hidden and curious knowledge , the desire of honour , revenge and of the knowledge of secrets , in some who are great in the world , the desire of riches , and many times likewise of revenge in worldlings and the poorer sort of people , and the eager pursuit after the enjoyment of sensual pleasures by those that are voluptuous , do by the just judgment of god render all those sorts of persons liable to his tentations and easie to be prevail'd upon by his proposals to gratify them in those things which they seek after as their chief good . we see daily , how the lusts of criminals inflamed by satan , divert their horrour not only of eternal and distant , but also of temporal and imminent torments ; and pervert those instincts of nature which might otherwise frighten them from a surrender . but further , he commonly facilitates his conquest over witches , by decoying them gradually to his lure , through the mediation of others that are already embarrr'd with him , till they be sufficiently prepar'd for making an explicite transaction to obey him . that accordingly he has de facto prevailed in making sorcerers and witches , appears from the testimony of the wisest and best of men in all ages and nations . the heathens , by nature and practice , discovering this truth , made laws against malefico's and mathematico's , and some of the last ( tho they assumed the name of an art much encouraged by the legislators ; being known , under the pretext of that , to consult the devil , as to the distinies of men and states ) were punish'd by the senate and people of rome . and even the persians , in some good reigns , did the like . in the old testament we have an account of the magicians of egypt and babylon , who were baffled by moses and daniel ; of balaam and the witch of endor ; and that iesabel , manasseth , and the ten tribes were punished by just judgments for their sorceries and witchcrafts amongst other crimes ; and there also we have an account of the laws made against such , as distinct from those against other criminals . the new testament gives us an account of simon magus who bewitched the people of samaria ; of elimas the sorcerer that was struck blind at paul's rebuke ; of the pythonisse who seems to have been possest by consent , because she was not tormented , but got profit thereby ; and of such as confessed , shewed their deeds , and burnt their books in ephesus ; which are all of 'em undeniable instances of witches and witchcraft . there are also prophesies of false christs with signes and wonders , able to deceive , if posible , the very elect : general councils have made canons against those wretches ; and the experimental knowledge of injured mortalls in all ages , with the publick sentences of courts of judicature thereupon , are delivered down to us by all historians . pet. mamo●…ius in his book de lamiis , gives us an account , that gulielmus linensis , a popish doctor was justly put to death tho he dyed penitent , he having confessed witchcraft , had the written covenant with satan in his pocket , and own'd that his share of the devils service was to preach and perswade people that witches were only silly deluded melancholians , and therefore their confessions were no proof . his success in this work of darkness was such , that the people and judges did slacken their procedure against those miscreants , by which means the witches were vastly multiply'd in a few years , as we are told by the same author , who gives an account of the whole process , from authentick records . it is observ'd , that satan has ofttimes chang'd his scene in the different periods of time , and turned himself into such shapes as he found most convenient for his purpose . ●…o that the manner of his apparition has been different , according to the state of the times . of old he appeared devil like , and was worshiped as such by those that deprecated his mischeif : as some of the barbarous indians do to this day . in the darkness of popery he was transformed into a more innocent sort of spirit called brounie or fairie , ( that pretended to fortell deaths , to reveal the deceaseds will , discover hidden murders , and do other friendly offices , &c. which were subtile means of inducing people to rely on him ) those spirits were then very frequent , he having the impudence thus to appear openly proportiona●…ly ●…o the knowledge of men , over whom his reign was so universal : and as travellers and authors in●…orm u●… he continues to do so in the more northerly regions to this day . but since the ligh●… of the gospel has broke out in our horison , he oftner works externally by magicians and witches , and internally on the lusts of men , being now mostly restrain'd to his own sphere or subjects . yet still he ensnares too many , partly by aping the ordinances of god ; especially as they are corrupted in the romish church , whence so many monks and nuns , as being well 〈◊〉 ●…o his hand , have been easily overcome by him . thus he keeps publick 〈◊〉 in the night as things of extraordinary merit : they formally worship him by many 〈◊〉 〈◊〉 . ●…e imprints on them a kind of sacrament : he inflicts dread●…ul penances on such 〈◊〉 have not executed the commanded mischiefs : he teaches them odd word ●…nd ●…ignes , upon repeating of which exorcisms , he effects the operations agreed on beforehaud . but though what he does of himself , or by the watch-word of sorcerers or witches , may , by collection , and an artful disposal of matter and form ; appear very surprising : yet he cannot work against nature ; or overturn the course of it ; since that is only in the power of its author who alone can do true miracles , or know immediatly the thoughts of men. it is probable moreover that since the fall satans natural power is below that of good angels ; and it is certain , that he is often baffled in his designs by providence : yet beyond all doubt he retains so much poweras ( being permitted by god ) is sufficient to bring about , by unseen natural means , most of the extraordinary appearances , that the generality of the learned , have ascribed to him : and particularly those in the subsequent narrative : many of which , tho they are beyond the efficiency of disease , deceit , or any visible cause ; yet may be the effects of some such unperceived means , as follow . there is no difficulty in satan's transmiting in a short time an account of things which are past ; since it s known he goes to and fro in the earth : yea , he may have certainly foretold some future events , as that of alexander's success against persia , &c. seeing he understands and may steal , the great revolutions of the world out of the prophets ; wherein they are so graphically described : or he may discover his own resolutions whenever he is commissioned or permitted to execute a judgment ; as in the case of those who , for seeking their horoscops , are given over to him by god ; and thus he gave saul an exact account of his own end by the philistines . but without some such aids satan can only guess like a phisician by the symptoms , or a politician by the crisis of states : which is the cause that most of his oracles are ambiguous . his transporting of witches is elsewhere explained . he can raise hurricanes ( as appears in iob ) which are known to carry very ponderous bodies over great tracts of sea and land. it s easy for him to condense a part of the vehicle ; which may protect the breathing and yet cut the air , like the fence of dyvers , &c. the beak of a sloop : in which also he affects the magnifying of his own natural power , and to make his followers believe that it is no less then that of the good angels , who transported ezekiel and elijah through the air. his covering of the witches from sight , at some times , is also cleared , from the difficulties which seem to attend it , in another place of this book : where it appears very possible that his skill in opticks , reflection and refraction of light &c. to which his power and agility as a spirit subministrats materials ; may effect all that can be prov'd to be matter of fact in that case . glanvil , more , and others lay down another hypothesis in both , viz. that the soul is separable from the body in some cases , without death : when by god's permission , satan with the parties consent , gets power over both soul and body ; whereby he may carry away the one from the helm of the other , and bring it back again into its seat ; provided the vital spirits which make the body a fit receptacle , be well preserved by ointments , that constrict the pores , till the return of its guest : but death ensues from a separation when the organs of the body are rendred altogether unapt to obey the soul's commands in its functions . if such an opinion could be true , satan might imploy this captivated spirit to actuat any shape he thinks fit . but there needs not so much metaphysicks to unridle the appearances of witches in the shape of beasts , and the like : since their real persons may be covered with a vehicle ; which by disposal of the rays comming from it , may deceive the eyes by the same impressions that come from the true sight of such things . his power of representing another thing in lieu of that which is truly present ; is so certain that it 's found he may make up the image or resemblance of persons who are not present at all : for it is not doubted but spiritual devils may sometimes be permitted to represent by phantoms the most innocent and praise-worthy men , aswell as incarnate devils , are suffered to tr●…duce them . he that accuseth the brethren and imitats an angel of light , may likeways personate the children of ligh●… by his delusions : yet the antecedents , concomitants , and consequents , of such providences , do generally discover the falshood ; so as the just man , for the 〈◊〉 part shall not perish in his righteousness , and god , in his ordinary providence , will not laugh at the trial of the innocent ; tho sometimes it falls out , that the sons of belial may swear away the life of an innocent naboth . there are several other things of less difficult explication . particularly , the devil , or witches might have been heard in converse by the maid and not by others ; the sa●…e 〈◊〉 as a sound directed through a speaking trumpet reaches the ears to which it is aimed without dispersing it self towards those that are not in a streight line betwixt ' em . the confederate devil may , upon the witches desire , infuse poisonous humors , extracted from herbs , of the same invisible operation with the steem of mad-dogs , or the pestilence ; which being joyned to the rapid course of the patient 's own spirits , humors , and blood , and satan , by ingyring himself into them , may , through the natural means of pulsion , set 'em in such a career as may very well produce those extraordinary motions which are mentioned in the following account . the devils delight much in the torture , or destruction , of young children , out of envy to christ , who is tender of such little ones ; and because the crime is the greater the less the patient has offended , or can resist . they use , or make others to repeat , scripture-words for gaining credit , or alleviating the terror , or to disgrace the word , by such a mock-use ; as they did in the time of our saviour , and therefore their testimony was by him rejected . it 's observable from many passages ; that he hastens , sometimes , and effects the discovery of witches by his malice against their present temporal enjoyments , the uncertainty of their continuance in his service , and unsatiable desire for their full ruine : yet some of them , who are most maliciously bent , he thinks fit to keep here , as useful instruments ; and providence permits others to live , that by a wilful filling up the measure of their wickedness , under the means of the gospel , they may be rendered finally inexcusable . as for those , whom , in secret judgment , the devil is permitted to torment ; but , in mercy , not to overcome : he may be influenced thereunto by a design of perverting them with terror , whereof he is at last disappointed : and it is likewise certain , that the defacing of god's image in man , especially in despite of iesus christ , who honoured that nature by assuming it , is his chief delight : or he may be constrained to make such stupendious appearances against his will ( because he 's most successful when he is least known ) for a visible testimony superadded to the greater gospel proofs , in gross times , that there are spirits , and a devil to torment sinners , as it 's observable that this was denied by mr. aikenhead , yet he died in full conviction of it ) by the passages contain'd in the ensuing narrative : or providence may suffer things to fall out , that , though they be intended by the devil for an instance of malice ; they may , by their notoriety , be a means of promoting the discovery , and bringing to justice those miscreants , whom he made use of as his instruments ; and who , perhaps , may have liv'd long in rebellion against heaven , and destroying mankind by services of the same nature , as fell out in the case now in hand . in the last place , god may permit such things for the magnifying of his own grace , which was so conspicuous in enabling this young girl to resist the fierce and cunning assaults of the wicked one ; and there is no doubt but the devil himself hath the greatest malice against those countries or persons , over whom he perceives his reign to be nearest at an end . there are many other profitable instructions that may be learnt from this wonderful providence , for such dispensations have their own language , and the man of wisdom shall see god's name . the use of charmes for men or beasts , certain characters , words , verses , and spells : the observation of times and seasons as lucky , or unlucky : the belief of having success by care rying about one some herbs , plants , or branches of trees : and many the like superst●…tions ; which can have no natural causality on the effects desired , are the very rudiments of witchcraft , and an implicite application to the devil for vertues which god has deny'd to those things : whence they are to be abhorred as sinful in themselves , and introductory to an explicit engagement with the devil . so , gross ignorance , prophane loosness , stupid forgetfulness of god , and neglect of his worship in closets and families ; malice , envy , revenge , discontent , oppressive fear of want , and distrustful anxiety of spirit : and lastly , a libidinous temper , curses , imprecations , and sinful curiosity , are to be avoided , as paving the way to the same mischief . let none enveigh against a profession of religion , because some , under that specious covert , have been found in league with the devil . it 's because of the glorious lustre and excellency of our holy faith that these miscreants paint themselves with it ; that they may be the less suspected , and the more able subtilly to gain others , and do their masters work : it was no stain on the apostles that one of their number had a devil , was a traitor and cheat : nor that satan transformed himself into an angel of light , on design that the good ways of the lord may be evil spoken of . neither let us be under a slavish fear and terror of that hellish tribe , in truckling to their humor , least they should do harm , which savours of worshiping and paying homage to the devil ; whereas we ought only to make the lord of hosts our fear and our dread . there is no just ground to reflect on particular persons or families , upon account of such troubles . for no man knoweth either love or hatred by all that 's before them : all things happen alike to all : we must not suppose , that these were sinners above all the galileans , or above all that dwelt in ierusalem : the infinite wise god may thus try our faith , patience , and christian fortitude . iob and our saviour were assaulted ; and seven devils cast out of mary magdalen , a chosen vessel . a daughter of abraham was bound by satan for eighteen years ; and his messenger was sent to buffet the great apostle of the gentiles . the woman of canaan , math. . . and the godly man , mark . . had their nearest relations vext in this manner : and blessed be the lord that he has le●…t such instances on record for prevention of s●…umbling ; though it must be confessed , that the same charity which judges well of all things , cannot but alter its remark when its proof is sufficiently clear from the way in which the person affected did formerly walk , since presumptions do always yield to truth , and lawyers have a maxim , that in re clara non est locus conjecturis . the deaf adder that stops her ears at the charming voice of a sun-shine gospel , will , one way or other , fall into the charms of satan , or his instruments : when men will have none of christ , he gives them up to their own lusts , and the power of their spiritual adversary ; as , when israel had forsaken their god ▪ he gave them up to worship the host of heaven . what holy caution , and pious use of our baptismal covenant , ought we to make , as the best amulets against being either enticed by the attempts of his instruments . but how much ought we to be humbled ? and how great diligence ought to be used in the discovery of so many hidden achans that are in the camp of israel ? yet poverty , age , the features , yea , ill fame , or the like slender grounds , which could not be worthy of being represented to a magistrate ; ought not to move us to suspition , much less to defame : since charity hopes all things , and we ought to do to others , as we would be done by . these things we doubt not will meet with a very different reception , especially in this unhappy age and place of the world , where britain may be termed the unfortunate island ; africk never having been more fertile in the production of monsters : since it s observ'd , that through all the successions of men , there was never before any society , or collective body of atheists till these dreggs of time ; though there might have been here and there some mishapen births . but wisdom is justify'd of her children , and it 's the season for sampson to awake when dalilah gives the alarum , that the philistines are upon him . what peace , so long as the whoredomes of iezebel and her witchcrafts are so many . but good things are hoped of our magistrates , who have already so happily begun . the apostle said of iob's tryals , ye have heard of the patience of iob , and have seen the end of the lord. so , in this narrative , you have a deplorable account of this maids dreadful fits , and of the powers of darkness that combind together , not only for the ruining of her body ; but also for murdering her soul. in the mean time the hearts of many were bleeding for her , and much application was made to god in her behalf : divers solemn facts were observed , both in her fathers family , in the parish , and throughout the bounds of the presbitry , and else-were ; her case was expresly minded in publick addresses to the throne of grace , till at length there was a general fast religiously kept in most parts of the synod , that god might give an effectual check to satan's rage and dominion in the countrey . boasting of prayers is to be abhorred ; yet it is our duty , with all gratitude , to acknowledge god to be the hearer of prayer , and to proclaim to the world the excellency of them upon this very occasion : for he hath not turned away his ear from us ; it being the comfortable result of this history , that the girl hath been perfectly well for many months : so that we may well say , t●…at she is a brand plucked out of the fire ; and the instruments wherewith the witches thought to have destroyed her , have fallen upon some of their own heads . the devil could not enter the herd of swine , nor touch one hair of iob's head , without permission from him whose kingdom ruleth over all : whence it appears , that tho our enemies be indefatigable and invisible , yet we are under the conduct of a watchman who neither slumbers nor sleeps ; to whom darkness and light are both alike ; and greater is he that is in us , than he taht is in the world : so that unless we wilfully ●…orfeit our priviledge , 〈◊〉 is no fear of our being able to resist the wicked one ; since neither angels , principalities , nor powers , shall be able to separate us from the love which is in christ jesus our lord : and though no argument can be drawn from any merit in us , yet we shall carry the day against all the militia of hell , under the captain of our salvation . it will not be a natural sturdiness of temper , nor a formal mentioning of the name of god or christ , that can shelter us from those devourers , as appears by the seven sons of s●…eva , acts . they wrestle most successfully against principallities and powers , who fight upon their knees , by prayer ; this is the true way of resisting the devil , so as to make him flee from us . if satan's possession of bodies be so great a plague , how much worse is it to have him reign master of our souls ? wherefore let us watch and pray against every sin , the least of which is more pleasing to him , and worse to us then to be tormented bodily . if satan , as a spirit , can insinuate himself into our humours , it is no wonder , if , by having such an advantage of our temper , he influence the flegmatick person to sloth , the cholerick to anger , the sanguine to lust and sinful pleasure , the melancholick to despair , &c. so that they that think they stand , have need to take heed least they fall : and to pray , that the watchman of israel may make an hedge about them and their house , and about all that they have on every side . let this not only rouze our diligence , and stir up our gratitude , for not being afflicted in the same manner ; but let it also raise up our admiration and love of iesus christ , who hath freed our souls and bodies from the power and slavery of satan : and finding our selves too weak to resist those deluding pleasures which occasion our being deserted by god , and given up to this fearful thraldom ; let us run to the rock of ages for protection and support , our sufficiency being only in god. seeing devils take so much pains to contract for the souls of witches ; the saducee's the judicially blinded in their reason , are hereby rendred inexcusable by very sense ; ill books , which corrupt and ensnare curious fancies , who are seldom endow'd with accurate judgments , ought to be restrain'd : as also such ridiculous pamphlets , as no doubt by the instigation of satan , have lately been sent abroad , designedly to frustrat any good use which might be made of such extraordinary providences as these contained in the ensueing narrative . the authors of those pamphlets having either forged other subjects or disguised this . the publication of this narrative has been delayed so long , partly , that there might be the more narrow scrutiny made into the matters of fact ; and partly , by some accidents which did retard it . the reader is not to expect any accuracy of stile ; because the designed brevity occasion'd the wraping up of much matter in few words , naked and exact truth in every circumstance being our chief aim . the narrative . about the end of august one thousand six hundred ninety six , christian shaw , daughter to iohn shaw of bargarran gent. in the parish of erskine and county of renfrew ; a smart lively and well inclin'd girl , of about eleven years of age , perceiving one of the maids of the house , named catharine campbel , to steal some milk , she told her mother of it ; whereupon the said maid ( being a young woman of a proud and revengeful temper , and much addicted to cursing , swearing and purloining ) did , in a mighty rage , imprecate the curse of god three times upon the child ; and at the same time did thrice utter these horrid words , the devil harle ( that is drag ) your soul thro' hell. this past on munday , august . in presence of several witnesses , who afterwards gave evidence of it . upon the friday following , being august . about sun-rising , one agnes naismith , an old ignorant woman , of a malicious disposition , addicted to threatnings , ( which sometimes were observed to be followed with fatal events ) came to bargarran's house ; where finding the said christian shaw in the court with her younger sister , she ask'd how the lady and young child did , and how old the young sucking child was ? to which christian replied , what do i know ? then agnes ask'd , how she her self did , and how old she was ? to which she answered , that she was well , and in the eleventh year of her age. on the saturday-night after , being august the . the said christian shaw went to bed in good health ; but assoon as she fell asleep , began to struggle and cry , help , help : and then suddenly got up , and did fly over the top of a bed where she lay , to the great astonishment of her parents and others in the room , with such violence , that probably her brains had been dasht out , if a woman , providentially standing by , had not broke the force of the childs motion ; she was afterwards laid in another bed , and remained stiff and insensible as if she had been dead , for the space of half an hour ; and for forty eight hours after could not sleep , crying out of violent pains thorow her whole body , and no sooner began to sleep or turn drowsie but seemed greatly affrighted , crying still help , help . after this a pain fixt in her left side , and her body was often so bent and stiff , that she stood like a bow on her feet and neck at once , and continued without power of speech , except in some very short intervals , for eight days ; during which time , she had scarce half an hours intermission together , the fits taking her suddenly , and coming on and going off by a swoon , or short deliquium , but she appeared perfectly well and sensible betwixt whiles . about the middle of september her fits returned , in a manner differing from the former , wherein she seemed to fight and struggle with something that was invisible to the spectators ; and her actions appear'd as if she had been defending her self from some who were assaulting , or attempting to hurt her , and this with such force , that four strong men were scarcely able to hold her ; and when any of the people present touch't any part of her body , she cry'd out with such vehemence , as if they had been killing her , but could not speak . when she was seized with those fits , her parents sent to pasley , for iohn whyte an apothecary , their near relation , and afterwards for dr. iohnston ; who order'd her to be let blood , and apply'd several things to her , without any discernable effect : all the while of these later fits she was afflicted with extraordinary risings and fallings in her belly , like the motion of a pair of bellows ; and with such strange movings of her body , as made the bed she lay on to shake . some days after she was able to speak during her fits , and cried , that katharine campbel and agnes nasmith were cutting her side , and other parts of her body ; which were at that time violently tormented : and when the fit was over she still asserted , that she had seen those persons doing the things which she complained of in her fit ; ( it being observable , that in the intervals , she was still as well and sensible as ever ) and could not believe but that other persons present saw them as well as she : in this condition she continued with no considerable variation , either as to the fits or intervals , for the space of a month. after which she was carried to glasgow , where doctor brisbane , an able physician , order'd mr. henry marshall , apothecary , to prepare medicines for her ; so that having stayed in glasgow about ten days , she was brought home to her father , and had near a fortnights intermission . but then her fits returned , with this difference , that she knew when they were coming , by a pain in her left-side : and in these fits her throat was prodigiously drawn down toward her breast , and her tongue back into her throat ; her whole body becoming stiff , and extended as a dead corpse , without sense or motion : and sometimes her tongue was drawn out of her mouth over her chin , to a wonderful length , her teeth closing so fast upon it , that those about her were forced to thrust something betwixt , for saving her tongue . and it was often observed , that her tongue was thus tortured when she attempted to pray . in this condition she was for some time , with sensible intervals , wherein she had perfect health , and could give a full account of what she was heard to utter while in her fits. her parents resolved to carry her again to glasgow , for the greater conveniency of being under the doctors inspection and care , and for the further discovering the nature of her distemper , and making use of the most probable natural remedies . but being on her way thither , in her grand-mothers house at northbar , she thrust , or spit out of her mouth parcels of hair , some curled , some plaited , some knotted , of different colours , and in large quantities : and thus she continued to do , with several fainting fits every quarter of an hour , both in her passage to glasgow , nov. . and after she arrived there , for the space of three dayes ; then from munday to thursday following , she put out of her mouth coal-finders about the bigness of chesnuts , some of 'em so hot , that they could scarely be handled , as dr. birsbane witnesses in his atttestation . then for the space of two days , in her swooning-sits , there came out of her mouth great numbers of straws , by one at a time , folded up , but when out return'd to their natural shape ; and it was observable , that in one of them there was a pin : after this there issued out of her mouth bones of various sorts and sizes , and then some small sticks of candle-firr ( a sort of firr in this countrey that burns like a candle ) one of 'em about three or four inches long ; which , when any attempted to pull out , they found them either held by her teeth , fix'd upon them , or forcibly drawn back into her throat ; particularly archibald bannatine of kellie , junior ; observing a bone in her mouth , like that of a duck's leg , and essaying to pull it out , he declared he found something drawing it back into her throat ; so that it required a deal of strength to pull it out . it is to be observ'd , that hitherto she knew not how these things were brought into her mouth , and when they were pulled out , she immediately recover'd of her fit for that time . after this there came out of her mouth some quantity of hay , intermix'd with dung , as if it bad been taken out of a dunghil ; which stunck so , that the damsel could not endure the tast and smell of it , but was forc'd to wash her mouth with water . then for a days space she put out of her mouth a great number of feathers of wild-fowl ; after that a stone , which , in the judgment of beholders , had been passed by some person in a fit of the stone ; with some small white stones , and a whole nut-gall ( with which they use to dye cloath and make ink ) also lumps of candle grease , and egg-shells : of all which there were many witnesses . when the sticks above-mention'd came out of her mouth , she foretold that she was to be grievously tormented with sore fits that night , which accordingly fell out : for a little after , she fell into a swoon , wherein she had no use of her senses : and though the spectators called to her aloud , and moved her body , and mr. bannatin above-named , gave her a very sore pinch in the arm , she was not sensible of it . after she recover'd from the swoon , but continuing in her fit , she fell a reasoning with katharine campbel after this manner , thou sit'st there with a stick in thy hand to put in my mouth ; but thorow god's strength thou shalt not get leave : thou art permitted to torment me ; but i trust in god , thou shalt never 〈◊〉 my life , tho it 's my life thou design'st . and callin●… 〈◊〉 ●…or a bible and candle , said , come near me kate , and i 'll let thee see where a godly man was given up to satan to be tormented : but god kept his life in his own hand : and so i trust in god , thou shalt never get my life , and all that thou shalt be permitted to do unto me , i hope thorow god's mercy , shall turn to my advantage . this man was rob'd of all , and tormented in body , and had nothing left him but an ill wife . come near me kate , and i 'll read it to thee . and reading that passage of job , when she came to the place where his wife said to him curse god and dy , the damsel considering these words alittle , said ; o! what a wife was this , that bid her husband curse god and dy ? she who should have been a comfort to him in his trouble , turned a cross to him ? then after reading of the chapter to the end , she lookt towards the foot of the bed and said . now kate , what think'st thou of that ? thou seest , for all the power the devil got over iob he gain'd no ground on him ; and i hope he shall gain as little on me . thy master the devil deceives thee , he is a bad master whom thou serv'st , and thou shalt find it to thy sorrow , except thou repentest ; there is no repentance to be had after death : i 'll let thee see kate , there is no repentance in hell , and turning over the book citeing luke , chap. . near the latter end , and reading the same said , kate thou seest , there is no repentance in hell , for this rich man besought abraham to testify to his five brethren , that they come not to the place of torment , where he was ; but repent and turn to the lord , for there is no getting out if once they come there ; now kate , thou hear'st this , what think'st thou of it ? i 'll let thee hear another place , which should pierce thy very heart , and turning over the book said . she would read about adam and eve , thou know'st kate , the serpent ( the devil thy master ) thought to have ruined mankind at the beginning , his malice was so great at that blessed state wherein they were , seeing himself cast down from all hopes of mercy , he used all means possible to subvert their happiness , by suggesting to them fair promises , and a prospect of advantage in causing them to eat of that forbidden fruit ; and were made subject to god's curse for ever : but god did not suffer them to remain in this condition , but of his infinit mercy shewed to them a better way whereby they might have life eternal by revealing to them that blessed promise , the seed of the woman shall bruise the head of the serpent . now kate what think'st thou of that promise ? but observe this , thou 'lt get no advantage by it , it 's not made to thee , who hast renounced god's service , and listed thy self under the devil ; thou art his slave , thou deny'st this ; but i know thou art a hypocrite ; for i remember , when thou wast in my mothers house , thou boughtest a catechism upon a pretence to learn to read , to cloak thy sin : wilt thou hear me ? know'st thou the reward of the hypocrit ? i 'll let thee hear it ; i remember mr. william gillies was lecturing the other day upon the of mathew , where many a wo is pronounced against the hypocrit , eight dreadful wo's here kate , and some of them belongs to thee : but i 'll tell thee more , know'st thou the reward of the hypocrit they shall be cast into the lake that burns for ever , that 's their portion ; do'st thou hear this now ? thou turn'st thy back to me , when i am telling thee truth ; if i were reading a story-book , or telling a tale to thee , thou would'st hear that . remember it will be thy portion too , if thou do not repent , and confess , and seek mercy . again turning over the book , she read about pilat , saying ; pilat he made a shew of cleansing himself of christ's blood , he wash'd his hands and declar'd himself innocent ; but for all his washing he had a foul heart , he would not loose his office for the saving of christ's life : he knew well enough that christ was an innocent person ; but he perferred his honour before christ ; therefore to please the iews , and to quench the strugling in his conscience , he washt his hands , and then delivered christ to be crucified by them . thus she continued for more then two houns space ; reasoning at this rate , and exhorting her to repent , quoting many places of scripture , in the revelations and evangelists . and when any one offered to take her bible from her , she uttered dreadful schreeks and out-crys , saying , she would never part with her bible as long as she liv'd , she would keep it in spight of all the devils . before we pass from this it will be needful to give the reader notice of some few things . . that while she call'd for her bible and a candle , she neither heard nor saw any of those persons who were then actually and discernably present in the room with her , and that katharine campbel to whom she directed her speech was not discernably present to any body but her self . and the pinch mr. bannatine gave her in her insensible fit , she complain'd of afterward , but knew not how she came by it , nor did she blame any of her tormentors for it . . that these words set down as spoke by her , were the very same both for words and order as nearly as they could be gathered and remembred by the hearers , without any addition of their own . . that altho she was a girl of a pregnant spirit above her age , knew much of the scriptures , and had a pretty good understanding , above what might be expected of one of her years , of the fundamental principles of religion ; yet we doubt not but in so strong a combat , the lord did by his good spirit graciously afford her a more then ordinary measure of assistance . sometime after the trash above-mentioned issued out of her mouth she fell into extream violent fits , with lamentable out-crys , four persons being hardly able to hinder her from climbing up the walls of the chamber , or from doing her self hurt , in the mean time she had no power to speak , her back and the rest of her body was grievously pained , and in this condition she continued four or five days with the usual intervals : during which she declared , that four men , alexander and iames anderson , and other two ( of whom she gave particular and exact marks , but knew not their names ) were tormenting her . it was observ'd , that many of those she named were known to be persons of ill fame , as were these two persons last mention'd : it is also remarkable , that for some time she knew not the name of the said alexander anderson , till one day that he came a begging to the door of the house , where she was , then she immediatly cryed out , that was he whom she had seen among the crew . after this she fell into other fits , wherein she saw the persons before-named , with some others , and heard and saw several things that past among them . particularly , she sometimes foretold when she was to have the sits , and how often she should have them , ( which fell out accordingly . ) about the eighth of december , being brought home again from glasgow , and having had six or seven days respite from her fits , she fell into a frightful and terrible relapse : the occasion whereof she declar'd to be , her seeing the devil in prodigious and horrid shapes , threatning to devour her ; she would fall down dead , and became stiff , with all the parts of her body stretcht out , like a corpse , without sense or motion ; those fits came suddenly , without her knowledge , and she did as suddenly recover and grow perfectly well ; and they usually came on her when she offer'd to pray : sometimes she knew when the other fits were a coming , how long they would continue , and when they would return : in which fits her eyes alter'd strangely , and turned in her head , to the admiration of the spectators , with a continual pain about her heart ; sometimes her joynts were contracted together , and her forehead drawn forcibly about toward her shoulders ; these fits she took by falling into a swoon , and would instantly recover in the same manner . during this time her fits alter'd again , as to their times of coming , and continuance , in which she sometimes endeavour'd to bite her own fingers , or any thing else that came in her way ; she did the like when she saw the persons before-mentioned , or any one of them about her , she would point out where they were to the people with her , but they could not see them ; and sometimes she declared , that she had hold of them by their cloaths . particularly , december . being in a sore fit , she cry'd out of several persons that were tormenting her ; and being in the bed , grasped with her hands towards the foot of it , and cry'd out , that she had catched hold of the sleeves of one i. p's . jerkin ( or jacket ) which was , as she said , ragged at the elbows : and , at that very time , the damsels mother and aunt heard the sound of the rending or tearing of a cloth , but saw nothing , only they found in each of the girles hands a bit of red cloth , which lookt as if it had been torn off of a garment ; of which kind of cloth there was none in the room , nor in any part of the house : at the same time she told them , there was such an one among the crew going to pinch her tongue , which was thereupon instantly pull'd back into her throat , and she lay dumb for a considerable space . sometimes after her recovery from her fits , she told that she heard several things spoken by her tormentors , but durst not make them known , because they threatned to torment her more if she did ; and accordingly when her mother or others prevailed with her to tell them any thing , she was instantly tormented . she added that her tormentors appear'd to her usually with lights and strange sorts of candles , which were frightful to look on . thus she continued till the first of ianuary , . in such fits as before-mention'd with some alterations , and had likewise other swooning fits , wherein she continued for two or three hours together , sometimes more , sometimes less , with very short intervals , in which fits she did not complain much of pain ; but had a great palpitation in her breast , and sometimes strange and unaccountable motions in other parts of her body , which continued in a greater or lesser degree during the whole time of the fit , wherein she was somewhat light-headed , and not so solid in her mind as at other times ; tho in the intervals of these , as of all other fits she was composed enough , and these fits , as all the rest , came suddenly on and went as suddenly off by a swoon . before we proceed any further it is fit to observe , . that agnes naismith before-mentioned , being brought by the parents a second time to see the girl , did ( without being desired ) pray that the lord god of heaven and earth might send the damsel her health and discover the truth : after which , the child declared that tho the said agnes had formerly been very troublesome to her ; yet , from that time forward she did no more appear to her , as her tormentor ; but as she thought defended her from the fury of the rest . . that katharine campbel , before-mentioned , could by no means be prevailed with to pray for the damsel , but on the contrary cursed them and all the family of bargarren , and in particular the damsel and all that belonged to her , with this grievous imprecation ; the devil let her never grow better , nor any concern'd in her be in a better condition then she was in , for what they had done to her . which words she spoke before diverse credible witnesses . . that bargarren having prevailed with the under sheriff to imprison the said katharine campbel , she never after appear'd to the damsel , ( tho formerly she was one of her most violent tormentors ) except once or twice , when it was found upon enquiry , that she was not in the prison , but either in the jaylors house , or when she had liberty to go to church . . that at the time when the damsel voided at her mouth the hair and other trash as above related , katharine campbel being taken into custody , there was found in her pocket a ball of hair of several colours , which being thrown into the fire the child from that time forward vomited no more hair , she declared that she heard her tormentors say that katharine campbel made the ball , of the hair cut off of christians head when her trouble began . upon the first day of ianuary about ten a clock at night , she swoon'd and fell into fits differing from the former , in that , after her swooning was over she lay still as if she had been dead , yet at the same time she was heard talking mournfully with a low voice , and repeating several storys in meeter , which they thought to be an account of the rise and progress of her own trouble ; and thus she continued ( naming some of the forementioned persons at times ) till her parents and others offered to rouze her , by touching and moving her body , whereupon she uttered horrid shreeks , and cry'd as if she had been pierced thorow with swords , and assaulted for her life . after this she fell a singing , leaping and dancing for a long time , laughing with a loud voice , in an unusual manner , tearing down the hangings of the bed , and pulling off her head-cloaths ; in which extravagances she was acted with such force and strength that her father and the minister tho joyning their whole strength , could not hinder her from dancing and leaping . but after prayer , the minister finding her composed , enquired if she remembered what she had done in the time of the fit ; to which she reply'd , that she distinctly remembered her miscariages , and in particular her singing and dancing , adding , that the witches enclosed her in a ring ( or circle ) and dancing and singing about her , was the occasion of her dancing , which she then gladly performed with the rest . for some days after she had fits much after the same manner , with some small variation : in one of 'em she tore off her head-cloaths , and would have stript her self of all her cloaths if she had been permitted . about the eleventh of ianuary , she fell into fits different from the former , in which she was carried away from her parents and others that were about her , with a sudden flight , and the first time ( to their great amazement ) thorow the chamber and hall down a long winding stair towards the tower-gate , with such a swift and unaccountable motion , that it was not in the power of any to prevent her , her feet did not touch the ground , so far as any of the beholders could discern ; and as she went she was heard to laugh in an unusual manner : but by divine providence the gate being shut , her motion was stopt till such time as some of the family could overtake her , who endeavouring to carry her back , she immediately fell down and became stiff like a dead corps , and being brought back to her chamber , lay so for a considerable space : upon her recovery she declar'd , that there were about nine or ten persons who carried her away as if she had been in a swing , wherein she then took pleasure , her feet not at all touching the ground , to her apprehension . the night following she was suddenly carried away , as before , from her parents and others thro the chamber and hall , and sixteen large steps of a winding stair towards the top of the house , where she met with apparitions of strange and unaccountable things , but was carried down again 〈◊〉 she thought in a swing by six women and four men 〈◊〉 the the gate , where she was found , and thence 〈◊〉 up as formerly with all the parts of her body distended and stiff like one dead ; she lay so for some time , and when recover'd , declared , that both then and before , she had endeavoured to open the gate , and that those she saw about her helped her , with a design to get her to the court to drown her in the well , which she heard them say they intended to do , and that then the world would believe she had destroyed her self . it is observable that in one of these fits afterwards , she was stopt at the gate , tho it was not bolted nor lock'd , yet the providence of god order'd it so that neither she nor her tormentors could open it so that they left her there as usual . before we proceed further , it is fit to take notice that as soon as the damsels affliction was observ'd to be extraordinary and preternatural there was ( besides former private prayers and fasts by the family ) at the desire of the parents and minister of the parish , and by the presbytries special order , a minister or two appointed to meet one day every week to joyn with the family , the minister of the parish and other good christians of the neighbourhood , in fasting and praying . and on the th . of ianuary it being the turn of mr. patrick simpson a neighbouring minister to be there ; when he came he found the minister of the parish , and the other who was to joyn with him absent upon necessary occasions , yet resolved to carry on the work with the assistance of three elders and some other good people that were present . when he first saw the damsel he found her under some lesser fits which came and went off quickly : she was quiet and sober during prayer , but in time of singing the psalm she fell into a sore fit , of greater continuance , first laughing , then making a sound like singing , after that pulling her head-cloathes over her face , and lastly turning so outragious in her motions that her father could scarce hold her till the fit abated : after her recovery she was quiet and composed all the time of prayer , and while the minister lectur'd on mark . from . verse to the . was very attentive , carefully looking for the scriptures quoted , and so continued till the religious exercise was ended , and sometime after , when she acquainted the company that she had something to tell which she heard some among her tormenters say ; but durst not reveal it ; upon which the minister and her mother urg'd her to be free and not to obey the devil , but before she got a sentence fully pronunced in her mothers ear , she fell into a violent fit , so as her mother and others could scarcely hold her till the violence thereof began to abate , and then her mother told the company that she was speaking of a meeting and a feast her tormentors had spoken of in the orchard of bargarran , but was able to say no more . after her recovery , her mother desir'd her to tell the rest of it , and she began again to wisper in her ear , but could not get one word uttered till she was seiz'd again with a fit , as violent as the former , whereupon the minister desired them to forbear troubling her any further . but it was observed afterwards that elizabeth anderson , iames lindsay and thomas lindsay , three of those that tormented her confessed that they and others had a meeting in the orchard at that time , tho neither of 'em knew what the girl had said , or what the others had confessed concerning it . a little after this , she was again suddenly carried from them down a stair , which goes off from a corner of the chamber to a celler just below it , whether her brother and sister were providentially gone a little before , to bring some drink with a lighted candle , which she soon put out : but they crying and holding her by the head-cloaths , quickly discovered to the rest where she was . upon which mr. alexander king minister of bonnil made hast down stairs where her brother and sister had lost their hold of her ; but mr. king having caught hold of her again , keept her in his arms till another candle was brought , and endeavoring to bring her up stairs , declared that he found something forcibly drawing her downwards , but still keeping his hold , she fell as one dead upon the stairs , and being carried up and laid in bed , she lay ▪ so for a considerable space . when recovered from her fit , she declar'd that the occasion of her going down stairs with such force , was , that the crew had suggested to her while she was light-headed , that the devil was in the meal chist in the celler , and that if she would go down and put out the candle , she might force him out of it . when some fits of this kind were ready to seize her , she now and then gave notice thereof to those that were present and earnestly desired their help to prevent her motion , which usually proved to be of good effect , wherein the divine mercy toward her is much to be observed . when she was in these flying fits , she used to utter horrid shreeks and crys not like those of rational creatures : and there were heard for three nights together , when the damsel was asleep in bed , shreeks and crys of the same kind in the court , when none of the family was without doors , to the great afrightment of those that heard them , because they exactly resembled the crys and shreeks the girl used to utter in her fits ; and in one of her intervals hearing the family talking of those crys and shreeks , and alledging they had been uttered by some wild beast or other , she told them they were mistaken , for it was margaret and two others of the name of margaret call'd by the crew their maggi's , that uttered those shreeks , the devil having promised to them at that time to carry her out of the house that they might drown her in the well , where there were eighteen more waiting for her . after this she fell into freting and angry fits , in which she was cross to all those about her , nothing they did or said proving to her satisfaction ; but when restored to a right composure of mind , she declar'd that her tormentors did still suggest to her and advise her to go to such and such remote places of the house alone , and bring with her a string or cravat or some such thing , promising her almonds and other sweet-meats , and bid her bring her apron with her to hold them in , and accordingly when she was seiz'd again with fits of this nature she did resolutly endeavour to repair to those places with a string , cravat and apron , and would suffer none to be in her company , which put her parents and others under a necessity of detaining her by force , and being thus prevented she would utter hideous shreeks and crys . thursday ianuary th . at night a young girl appear'd to her with a scabbed face amongst the rest of her tormentors , telling her she was to come to the house to morrow about ten a clock , and forbidding her to reveal it . the next day in the afternoon the damsel earnestly enquired at her mother and the rest of the family what beggars had come to the gate that day , and of what countenance and visage they were ? but not knowing her design in such a question , they gave no heed to it ; yet she still insisting on it , and being in company with her mother and another gentlewoman , about four a clock at night she said to them , she thought she might tell them somewhat ( the time being now past ) that she was forbidden to reveal ; but as she begun to tell it , she presently fell a crying that she was tormented and pricked thorow her whole body , however recovering from her fit , she went on and told 'em that a scabbed-fac'd lass appear'd to her yester-night and was to be at the gate this day at ten a clock . whereupon the servants being enquired at what sort of beggers had been there that day , they declar'd that among others , there had been a begger woman at the door and a young lass with her who had scabs on her face , and receiv'd their alms. ianuary , th and th , when recovered of her swooning fits , she voided at her mouth a great number of pins , which she declared i — p. — and a gentlewoman , who had been always one of her most violent tormentors , had forc'd into her mouth . ianuary , her fits altered again , after this manner , she would fall into them with heavy sighs and groans and hideous out-crys , telling those about her that cats , ravens , owles and horses were destroying and pressing her down in the bed : and at the same time her mother and another gentlewoman being in the room with her , did declare that immediatly after they had taken the girl out of her bed in this condition , they did see something moving under the bed-cloaths as big as a cat. the same morning in the interval of her fits , she said , she heard her tormentors whisper amongst themselves , and suggest to one another , ( naming i — p. — the andersons and others ) that the devil had promised and engaged to them , to carry her out at the hall window , to the end they might drown her in the well which was in the court ; and then they said the world would believe she had destroyed her self ; and the same day and several days after , when seiz'd with her grievous fits , she did attempt with such force to get out at that window , that the spectators could scarcely with their whole strength prevent her . about this time , nothing in the world would so discompose her as religious exercises , if there were any discourses of god or christ , or any of the things which are not seen and are eternal , she would be cast into grievous agonies ; and when she assayed in her milder fits to read any portion of the scriptures , repeat any of the psalms , or answer any questions of the catechisms ( which she could do exactly well at other times ) she was suddenly struck dumb and lay as dead , her mouth opened to such a wideness that her jaws seem'd to be out of joynt , and anon they would clap together again with incredible force . the same happened to her shoulder blade , her elbow , and wrists . she would at other times ly in a benum'd condition , and drawn together as if she had been ty'd neck and heels with ropes ; and on a sudden would with such force and violence be pull'd up , and tear all about her , that it was as much as one or two could do to hold her in their arms : but when ministers and other good christians ( seeing her in such intollerable anguish ) made serious application by prayer to god on her behalf , she had respite from her greivous fits of this kind , and was ordinarly free of them during most of the time of prayer , tho seiz'd by them before ; usually when ministers began to pray she made great disturbance by idle lowd talk , whistling , singing , and roaring , to drown the voice of the person praying . particularly ianuary . she was more turbulent then at other times , and continued some space after the minister began to pray , singing and making a hideous noise , fetching furious blows with her fist , and kicks with her feet at the minister , uttering reproachful talk to him , and calling him dog , &c. yet being compos'd , and her fits over before prayer was ended , the minister , when he had done , finding her sober and in a right composure of mind , enquired why she made such disturbance ? she reply'd , she was forc't to do it by the hellish crue about her , and that she thought they were none of her own words that she uttered . ianuary th . she said that some things relating both to her self and to others had been suggested to her by her troublers ; but that they had threatned to torment her if she should offer to make them known . and accordingly as she essay'd to express her mind , she was cast into two grievous fits , in which she cry'd out of violent pains ; all the parts of her body becoming stiff and extended like a corps , her head was twisted round , and if any person offered by force to obstruct such dangerous motions , she would roar out exceedingly ; sometimes her neck-bone seem'd to be dislocated , and yet on a sudden became so stiff that there was no moving of it ; and when those grevious agonys were over , she again essay'd to express her mind in writing , but to no purpose ; for she was cast instantly into other two very grievous fits , wherein she was struck dumb , deaf and blind , and her tongue drawn to a prodigeous length over her chin. and when the fits were over she declar'd , that the andersons i. p. the gentlewoman , and i. d. with the rest of the hellish crew , some of whom she could not name , had been tormenting her in her fits , and that there had been fifteen of them about the house all last night ; but were now all gone save one who was to stay about the house till her fits were over . and accordingly her brother and sister declared that they saw in the morning a woman in the garden with a red coat about her head , sitting at the root of an apple-tree ; but bargarren with most of the servants being abroad , that matter was not further search't into . that same day about six at night , she was seiz'd with variety of greivous fits , in which sometimes she lay wholly senseless and breathless , with her belly swel'd like a drum , her eyes were pul'd into her head so far that the spectators thought she should never have us'd them more , sometimes when she was tying her own neck-cloaths , her enchanted hands would tye them so strait that she had certainly strangled her self if the spectators had not prevented her ; sometimes she offered with violence to throw her self into the fire , and divers times she struck furiously at her near relations . in her fits she 'd maintain discourse with her tormentors , ask questions concerning her self and others and receive answers from them ; which none but her self could hear : she reasoned particularly with one of them after this manner ; o what ail'd thee to be a witch ! thou say'st it is but three nights since thou wast a witch , o if thou would'd repent , it may be god might give thee repentance , if thou would'st seek it , and confess ; if thou would desire me i would do what i could ; for the devil is an ill master to serve , he is a lyer from the beginning , he promises but he cannot perform . then calling for her bible , she said , i 'll let thee see where he promised to our first parents , that they should not dye , and reading the passage , said , now thou seest he is a lier ; for by breaking of the commandment , they were made liable to death here and death everlasting . o that 's an uncouth word ; long eternity never to have an end , never never to have an end : had not god of his infinite mercy , ordain'd some to eternal life through jesus christ. the devil makes thee believe thou wilt get great riches by serving him ; but come near , and having uttered this word she lost the power of her speech , her tongue being drawn back into her throat ; yet beckning with her hand to the spectre to come near her , and turning over the book , kep't her eye upon that passage of holy scripture , iob. . . and pointing with her finger at the place , and shaking her head , turn'd over the book again . and recovering speech , said , i 'll let thee see where god bids us seek and we shall find , and reading over the place said , it is god that gives us every good gift , we have nothing of our own , i submit to his will tho i never be better ; for god can make all my trouble turn to my advantage , according to his word , rom. . . which place she then read , and thus continued reasoning , for the space of an hour . sometimes she cry'd out of violent pain , by reason of furious blows and strokes she had received from the hands of her tormentors , the noise of which those that stood by heard distinctly , tho they perceiv'd not the hands that gave them . one night sitting with her parents and others , she cry'd out something was wounding her thigh ; upon which , instantly her mother putting her hand in the damsels pocket , found her folding knife open'd , which had been folded when put into her pocket , but her uncle not believing the thing ; did again put up the knife and leaving it folded in her pocket on a sudden she cry'd out as before , that the knife was cutting her thigh , being unfolded by the means of i. p. and others : upon which her uncle searching her pocket , found the knife open'd as formerly . this happened twice or thrice to the admiration of the beholders , who took special notice that neither she her self nor any other visible hand opened it . ianuary th . she was again seiz'd with her swooning fits , with this remarkable variation ; her throat was sometimes most prodigiously extended , and sometimes as strangely contracted , so that she appear'd in palpable danger of being choak't , and through the violence of pain in her throat and difficulty of breathing struggled with her feet and hands , as if some body had been actually strangling her , and she could neither speak nor cry out to any ; with these kind of fits she was frequently seiz'd for several days ; and in the intervals declar'd that the fore-mention'd persons , and others ( whom she could not then name ) were strangling her , and that the occasion of her not having power to speak or cry in the fit , was a ball in her throat , which also was visible to the spectators ; for they did clearly discern a bunch in her throat ( while in the fit ) as big as a pullets egg which had almost choak't her . sometimes she was kep't from eating her meat ; having her teeth close together when she carried any food to her mouth . also she was diverse times kept from drinking when at meat ; no sooner tasting the drink , but she was in hazard to be choak't ; sometimes she held the cup so hard betwixt her teeth , that it was not in the power of those that were with her to unloose it . and when any thing had fallen out amiss in the place where she was , as the falling and breaking of a cup , any body's receiving harm or the like ; she would fall a laughing and rejoyce extremely ; which was far from her temper at other times . february st . she attempted to tell some things that she had been forbidden by her tormentors , upon which she was grievously tormented ; at the beginning of her fits she would look odly ; sometimes towards the chimney , sometimes towards other places of the room , but could not always tell what she saw ; yet ordinarily she 'd name such and such persons , who , she said were then come to cast her into fits. and when any desired her to cry to the lord jesus for help , her teeth were instantly set closs , her eyes twisted almost round , and she was thrown upon the floor in the posture of one that had been some days laid out for dead : and on a sudden she would recover again , and weep bitterly to think what had befal'n her . that same day , when her fits were over , she said , she perceiv'd it was by means of a charm , that such restraints were laid upon her as she could not tell what the witches had forbidden her to make known , but the charm might be found out ( as she said ) by searching beneath the bed where she lay ; and having quickly done it her self , she found ( to the apprehension of the spectators ) an egg-shell open in the end , which being thrown into the fire , did melt after the manner of wax , without any such noise as egg-shells use to make when thrown into the fire . after this she said , she should not now be handled so severely , upon essaying to make known what the witches had forbidden her , only her tongue would be drawn back into her throat , which accordingly happened . she did likewise inform her friends of many things she had not liberty to do before the charm was found out , particularly that her tormentors had frequently solicited her to become a witch her self , and promised her great riches , and perfect health to induce her thereunto . which tentation , she through the infinit mercy of god still resisted , reasoning with them after this manner : the devil promises what he cannot perform ▪ and granting he could fulfill his promises ; yet i am sure from the scriptures , hell and the wrath of god will be the final reward of all such as yeild to this wickedness . to which she receiv'd this reply ( which indeed none but her self could hear ) that hell and the wrath of god so much talk't of , was not so formidable as represented . she also said , the witches had importunatly urged her to give her consent to the taking away the life of her young sister , who was at that time upon her mothers breast ; which tentation also she was enabled throw the grace of god to resist . she told her parents likeways , there had been a charm laid upon the top of the house where her young sister was ( the child having been sent out to nursing by reason of the continued affliction of the family ) and that the charm had been plac'd there by pinch'd maggi , who thereby did design the taking away of her sisters life ; and that this was the cause why she had so often for some weeks before desired her mother to bring home her sister , constantly affirming , that the child would daily decay as long as she stayed there : whereupon her parents observing the decay of the infant ; even to skin and bone , they brought her home , where she recovered . and the girl being asked how she came to the knowledge of these things ? reply'd , that something speaking distinctly as it were over her head , had suggested these and other things of that nature to her . february d . being in the chamber with her mother and others , she was on a sudden struck with great fear and consternation ; and fell a trembling , upon the sight of one iohn lindsay of barcloch , talking with her father in the hall. she told her mother , the foresaid lindsay had been always one of her most violent tormentors , and that she had been threatned with extreame tortures , if she should offer to name him ; whereupon she was desired to go toward the place where he was , and touch some part of his body , unknown to him , which having done , with some aversation , she was instantly seiz'd with extreame tortures in all the parts of her body . after which lindsay was examin'd thereupon ; but giving no satisfying answer , was desir'd to take the damsel by the hand , which being unwillingly prevail'd with to do , she was immediately , upon his touch , cast into intolerable anguish , her eyes almost twisted round , and all the parts of her body becoming stiff , she fell down in the posture of one that for some days had been dead , and afterwards got up on a sudden , and tearing her cloaths , threw her self with violence upon him , and when her fits were over , the spectators did also take the damsel by the hanud , but no such effects followed . about six at night there came an old highland fellow to bagarren , who calling himself a weary traveller , said , he behooved to lodge there that night ; but the servants refusing him lodging , gave him something by way of almes . at this time the damsel being in the chamber with her mother , and another gentlewoman , said , to her best apprehension , there was one of the wicked crew in or about the house at that time ; whereupon her mother made hast with her daughter down stairs toward the kitchen . and finding there unexpectedly the highland fellow , whom the girle then accused , as one of her tormentors , she desir'd him to take her daughter by the hand , which he being urg'd to do , the girle immediately , upon his touch , was grievously tormented in all the parts of her body . whereupon bargarran gave orders to secure him . the next morning the minister being come to visit the damsel , called for the highland fellow , and having examin'd him about this matter , without any satisfyfying answer , he brought the child out of ●…he chamber , covering her face , and almost her whole body with his cloak ; and giving signs to the highland fellow to touch her in this posture , as he had order'd him before , without the damsels knowledge , he did it with great aversion ; and the girle not knowing of his touch , was instantly cast into intollerable agonies ; yet others afterwards touching her , no such event followed . and when her fits were over , she besought the highfand fellow to allow her the liberty to discover the persons that haunted and molested her , whom he had forbidden her to make known : upon which the old fellow looking at her with an angry countenance , her mouth was instantly stop't , and her teeth sett : but being desired by those present to speak her mind freely ; whether he would or not , at length she reply'd , that she was affraid to do it . and when by the importunity of the lairds of dargavel and porterfield of fulwood , and some other gentlemen there present , she essay'd to declare her mind , she was seiz'd with her fits again . before this time , the lamentable case of the afflicted damsel and family had been represented to his majesty's most honourably privy-council , who , upon serious application made to them , granted a commission to a noble lord , and some worthy gentlemen , to make enquiry into the matter . by vertue of this commission some suspected persons were seiz'd ; particularly on february . alexander anderson ( an ignorant , irreligious fellow , who had been always of evil fame , and accused by the afflicted damsel ) was by a special order from the commissioners for enquiry , apprehended and committed to prison ; as was also elizabeth anderson his daughter , upon strong presumptions of witchcraft ; for the other year iean fulton her grand-mother , an old scandalous woman , being cited before the kirk session , and accus'd for cursing , and imprecating mischief upon several persons , which had been followed with fatal events ; the fore mentioned elizabeth anderson her grand child , who liv'd in the house with her , did declare before the session , she had frequently seen the devil in company with her grand mother , in the likeness of a small black man , and that he usually vanished on a sudden , when any body came to the door . upon this presumption was the said elizabeth anderson seiz'd with her father , and committed to custody ; but at first most obstinatly denied any manner of accession to the sin of witchcraft , until afterwards , that being seriously importun'd in prison by two gentlemen , she did , before she came to bargarran's house , confess her guilt . and that she had been at several meetings with the devil and witches , and , amongst others , she accus'd her own father , and the fore-mention'd high-land fellow , to have been active instruments in the girl 's trouble ; and before she was confronted with him , gave exact marks of this highland man , tho' she knew not his name ; yet when she saw him did accuse him , and affirm'd he was the person she spoke of . february th . a quorum of the commissioners being met at bargarran , and the persons then accused by elizabeth anderson to have been at meetings with the devil , and active instruments of the damsels trouble , viz. alexander anderson her father , agnes nasmith , margaret fulton , iames lindsay , alias curat , katharine campbel , were all of them confronted , with christian shaw , before the lord blantyre , and the rest of the commissioners , and several other gentlemen of note and ministers ; and accused by her as her tormentors . and they having all severally touched her in the presence of the commissioners , she was , at each of their touches , seiz'd with grievous fits , and cast into intollerable agonies ; others then present did also touch her , in the same manner , but no such effect followed . and it is remarkable , that when katharine cambel touched the girle , she was immediately seiz'd with more grievous fits , and cast into more intollerable torments than upon the touch of the other accused persons ; whereat cambel her self being daunted and confounded , tho' she had formerly declined to bless her , uttered these words ; the lord god of heaven and earth bless thee , and save thee both soul and body ; after which , the damsel , when the fits were over , in which she had lain a most pitiful spectacle , did declare she was now loos'd , and that she might freely touch any of the accus'd persons , or they her after this , without trouble , which accordingly , upon trial , fell out : and being enquired how she came to the knowledge of that , answered as formerly in the like case ; that something speaking distinctly as it were over head , suggested this to her ; and likewise , usually gave her the knowledge of the names of her tormentors , and places in which they liv'd . february . the girle being seiz'd with sore fits , something was seen in her mouth like pieces of orange-pills , which were invisibly convey'd thither ; she seem'd ; in her agonies to chew them ; and having got them down her throat , she fell down as if she had been choak't , strugling with her feet and hands , and at the last gasp , and her throat swelling in a prodigious manner , to the affrightment of the spectators ; when she recover'd she was light-headed for some time , and would say , o it was a very sweet orange-pill which i got from the gentlewoman ; declaring also , that there had been others there , particularly margaret l. or pinch't maggi , whose sirname she had neither power nor liberty to express , neither durst she of●…er to do it , least she should be tormented as was threatned , and alwayes came to pass when she essay'd to do it , either by speaking or writing , as had appear'd the day before in presence of the commissioners . about this time , thomas lindsay , a young boy , not yet twelve years of age , was seiz'd , upon strong presumptions of witchcraft ; he had said before several credible persons , that the devil was his father , and if he pleas'd he could fly in the likeness of a crow , up to the mast of a ship ; he sometimes caus'd a plough to stand , and the horses to break their yokes upon the pronouncing of some words , and turning himself about from the right-hand to the left , contrary to the natural course of the sun. this he would do upon the desire of any body for a half-penny . upon these and the like presumptions he was apprehended , and at first continu'd most obstinate in denyal ; yet afterwards confess'd to the minister , in his own house , before credible witnesses , his compact with the devil , and that he had receiv'd the insensible mark from him , which is visible upon his body : as also , that he had been at several meetings with the devil and witches , where he said were present his brother iames , with others , and particularly those who had been accus'd by anderson . this he confest , with some others of the like kind , before he was committed to custody . after this , bargarran made diligent search for iames lindsay , elder brother to thomas , he having been all along accused by the afflicted damsel , as one of her troublers , by the name of the gleid , or squint-ey'd elff , ( the rest of her tormentors having call'd him so , because of his squint eyes ) when he was brought to the place , he did at first obstinately deny his guilt , yet , at length , by the endeavours of mr. patrick simpson , a neighbouring minister , ingenuously confessed it , and did agree in every material circumstance with the other two , tho' he knew not what they had confest , he having neither seen them before his confession , nor had any occasion of information in conference with others , being immediately brought thither from the prison of glasgow , where he had been shut up some weeks before as a vagabond , in order to be sent to forreign plantations . a more particular account of what all of them freely confess'd and acknowledg'd before the commissioners for enquiry , we have , for the satisfaction of the reader , subjoyn'd to the narrative ; with an abstract of the report made by the commissioners , to the lords of his majesty's most honourable privy-council , concerning the who●…e affair . february . there was by the presbitry's appointment a publick fast kept on the damsels account in the church of erskine , in which mr. turner , minister of the place , begun with prayer , expounding rev. . from vers. . to vers. . mr. iames hutchison minister at killellan took the next turn of prayer , and preach'd on pet. . . and mr. simpson concluded the work , preaching on mat. . , . the girl was present all day ; and before she came to church that morning , told , that while she was in one of her fits the night before , she heard the devil speaking of that publick fast , and what ministers were to be there ; and that the old man mr. iames hutchison , should stumble , and his peruick fall off as he went up to the pulpit , and all the people should laugh at him ; and he should break his neck in going home . and when she came out of the church , she said , the devil was a liar , for no ●…uch thing fell out as he had threatned . she was all day very quiet in church ; though troubled with some of her light fits , during which some spectres appear'd , as she told afterwards . about six at night there were present in the chamber with the damsel , mr. simpson with his wife , the lady northbarr ; and others , discoursing and conferring about her case ; and while they were thus conferring together , she told them , she would gladly make some things known , if she durst , for her tormenters ; and afterwards attempting to do it , was instantly seiz'd with a violent fit ; in which she leapt strait up , and appear'd as if she had been choak'd , so that it was as much as one or two could do , to hold her fast in their armes : and when the fit was over , mr. simpson going about family worship , did expound psalm . and speaking of the limitted power of the adversaries of our lord jesus chist , from the latter part of verse . she was on a sudden seiz'd with another grievous fit , and some blood issued from her mouth , which rais'd grounds of fear and jealousy in the minds of the spectators , as to the occasion of it ; yet they could not get her mouth open'd , her teeth being close set . and in the interval of the fit being ask'd , if she found any thing in her mouth that had been the occasion of that blood ; she reply'd , she found nothing , nor knew not the cause of it ; but opening her mouth , they found one of her double-teeth newly drawn ; yet tho' search was made for the same , it could not be found : after which the minister proceeded upon the same subject , but was again interrupted by her renewed fits , yet closed the exercise with prayer ; after which she was taken to bed , without any farther trouble that night . february . margaret laing and her daughter martha semple , being accused by the three that had confessed , and accused by the girl to have been active instruments in her trouble , came of their own accord to bargarran's house , and before they came up stairs the girl said , she was now bound up , and could not accuse margaret laing to her face : and accordingly the girl 's mother having desired some of those who were sitting by her to feel her body , they found her so stiff and inflexible , that there was no moving of it , and immediatly again found some parts of her body contracted and drawn hard , as if by cords ; after this margaret laing and her daughter , having gone to the chamber to the girl ; did in presence of the ministers and others , desire the damsel to come to her ; for she ▪ would do her no harm , and laying her arms about her , spake very fairly to her , and question'd her if ever she had seen her or her daughter amongst her tormentors , to which the girl did positively reply , she had frequently seen her daughter ; but declined throw fear to accuse her self , saying faintly no ; after which margaret and her daughter returning into the hall , and the minister requiring at her why she said no , seeing she had accus'd her before , she answered , you must take my meaning to be otherwise , upon which she was seiz'd with a grievous fit ; and after her recovery being urg'd again to tell her mind freely , whether or not margaret laing was one of her tormentors , the child thereupon essaying to say yes , and having half pronounced the word , was cast into unexpressible anguish ; and again in the interval of the fit , she essay'd to express the same thing , and saying only the word tint ( that is lost ) was on a sudden struck with another fit , and when the fit was over , and the child returned to the chamber , margaret laing who was sitting near the hall door , spoke these words the lord bless thee , and ding ( that is beat , or drive ) the devil out of thee . a little after which , margaret going down stairs , the damsel came to the hall and said , her bonds were now loos'd , and that she could accuse margaret laing to her face , and declar'd the occasion of her being so restrain'd while margaret was present , was her letting fall a parcel of hair at the hall door as she came in ; being a charm made by her for that end , which also had been the occasion of her uttering the word tint in the former fit : and accordingly a parcel of hair had been found at the hall-door , after margaret laing had gone straight from the hall to the chamber , which immediatly was cast into the fire and burnt . and its remarkable , that it could be attested that there was no hair , or any other thing else in that place before margaret laing came in , and the girl being enquired , what way she knew margaret laing had laid the fore-mentioned charm upon her , replyed , that something speaking distinctly to her as it were over her head , inform'd her so . about eight at night she was severely handled in her fits , much after the former manner , and while she was in her swooning fits , there was seen in her mouth a pin , wherewith she seem'd almost choak't ; but by divine providence it was got out , tho with great difficulty . after this she was somewhat composed , and did not much complain of pain ; but was distinctly heard to entertain discourse with some invisible creatures about her , and the reply's given by her , and heard by those who took care of her , gave them ground to conclude she was tempted to set her hand to a paper then presented to her , with promises that upon her yielding thereunto she should never be troubled any more ; as also that she should have sweet meats , a glass of sack , and a handsome coat with silver lace : she was also distinctly heard to say , resisting the tempter , thou art a filthy sow , should i obey thee ; this was not the end of my creation , but to glorify god and enjoy him for ever ; and thou promisest what thou canst not perform : art thou angry at me for saying thou sow , what should i call thee but thou filthy sow ? art thou not the filthy devil , for as brave as thou art with thy silver and gold lace ? wouldst thou have me renounce my baptism ? dost thou promise to give me brave men in marriage , and fine cloaths , and perfect health , if i should consent thereunto ? dost thou say my baptism will do me no good , because thou alledgest he was not a sufficient minister that baptized me ? thou art a liar , i 'll be content to dye ere i renounce my baptism . o thorow the grace of god i 'll never do it . and thus she continued reasoning , being both blind and deaf , for the space of two hours ; and when she came to her self did declare it was the devil , who first presented himself tempting her in the shape of a sow , to renounce her baptism , as is hinted ; and that he did chide her when she call'd him , thou sow , and immediatly appear'd to her again in the shape of a brave gentleman , having gold and silver lace on his cloaths , still urging her to renounce her baptism , which temptation through the special assistance of the grace of god she effectually resisted : she also said , that it had been suggested to her by the spirit , speaking to her as formerly over her head , after the combat with the tempter was past , that one of her tormentors would be at the house to morrow . february . she was seiz'd with a sore fit about twelve a clock of the day , in which she continued for more than two hours , both deaf and blind . those in the room with her cry'd to her aloud , and pinch'd her hands and other parts of her body ; but all to no purpose . and in this posture she was hurried ●…o and fro with violence thorow the room : and when any body offer'd to hinder the dangerous and violent motion she seem'd to be in , she 'd roar exceedingly , sometimes she 'd desire her father and mother and others to come and take her home ( supposing her self not to be in her fathers house ) when she was in this deplorable condition , margaret roger who liv'd in the neighbour-hood , came to the house of bargarren enquiring for the lady ; and having come up stairs , the parents of the damsel remembering the girl had said the night before , that one of her tormentors was to come that day to the house , brought margaret roger to the chamber where she was , and so soon as she entered the door ; the damsel tho she could discern none of those who were present with her , nor answer them when they cry'd to her ; yet presently saw her and ran towards her , crying , maggi , maggi , where hast thou been ? wi●…t thou take me with thee , for my father and mother have left me . whereupon the spectators being astonish'd , caus'd morgaret to speak to the child ; which she having done , the girle distinctly heard and answered her every word . after this , the three that had confessed , were also brought up to the chamber where the damsel was ; and as soon as they entered the door , she ran also to them , laughing , as if she had been overjoy'd , answering them when they spoke to her : and margaret roger being confronted with them , they declared that she had been at meetings with the devil and witches in bargarran's orchard , consulting and contriving the childes ruine . the lord's day following , being february . after some short intervals , she was again seiz'd with her fits , in which she said , margaret laing , and her daughter martha semple , were tormenting her , and cutting her throat ; which words , through violence of pain , and difficulty of breathing , she uttered with a low , and scarcely , audible voice ; and upon the naming of margaret laing and her daughter , she was tossed and dreadfully tormented in all the parts of her body , being made sometimes to stand upon her head and feet at once , sometimes her belly swelling like a drum , and falling again on a sudden ; and sometimes her head , and other parts of her body were like to be shaken in pieces , so that the spectators fear'd she would never speak more . and when the fit was over , she declar'd , margaret laing said to her , while in the fit , that she would give her a tosty ( which imports hot and severe handling ) for naming her . at this time she was seldom free of her light-headed-fits , which , for the most part , were all the respite and ease she had from the unexpressible agonies she endur'd in her more grievous fits ; unless when asleep : and while she was in these fits , no body could perswade her to pray ; yet , when in a right composure of mind , she 'd weep bitterly at the remembrance of this , expressing her fears , least it might be an evidence that god would for sake her . february . about two in the afternoon , she being in a light-headed-fit , said , the devil now appear'd to her in the shape of a man ; whereupon being struck with great fear and consternation , she was desir'd to pray with an audible voice , the lord rebuke thee satan : which essaying to do , she instantly lost her power of speech , her teeth being sett , and her tongue drawn back into her throat ; and attempting it again , she was immediately seiz'd with another grievous fit ; in which her eyes being twisted almost round , she fell down as one dead , struggling with feet and hands , and getting up again on a sudden , was hurried with violence too and fro , thorow the room , deaf and blind ; yet was speaking with some invisible creature about her saying , with the lord's strength thou shal't neither put straw nor sticks into my mouth . after this she cry'd in a pitiful manner , the bee hath sting'd me : then presently sitting down , and untying her stocking , put her hand to that part which had been nip't or pinch't ; whereupon the spectators did visibly discern the lively marks of nails of fingers deeply imprinted on that same part of her leg. and when she came to her self , she did declare , that something speaking to her , as it were over her head , told her it was m. m. in a neighbouring parish ( naming the place ) that had appear'd to her , and pinch't her leg in the likeness of a bee. she likewise declared , that the forementioned m. m. instantly after this had been suggested to her , appeared in her own shape and likeness , as she us'd to be at other times . shortly after this , being still seiz'd with her light fit , she whisper'd in her mothers ear , the devil was now appearing to her again in the shape of a gentleman : and being instantly seiz'd with her light fits , in which she was both blind and deaf , was distinctly heard , arguing after this manner . thou think'st to tempt me to be a witch ; but through god's strength thou shalt never be the better : i charge thee , in the name of god to be gone , and thy papers too ; in the lord's strength i 'll not fear thee : i 'll stand here and see , if thou can come one step nearer me ; i think thou fearest me more then i fear thee . then turning her self again , she was hurried to and fro with violence thorow the room as formerly , saying , she was bitten or pinch't very sore in the hands with teeth , and nip't with fingers above twenty four times ; which occasion'd her to utter horrid shreeks , and out-crys at every time she receiv'd them , shewing and pointing with her finger to those parts of her arm and leg which had been pinch't and bitten , but neither saw nor heard any about her . and accordingly the spectators did visibly discern the evident marks of the teeth and nails of fingers upon her arms and legs . in this postute the girle continued from two to five in the afternoon ; and when her miseries were over , she sa●…d , m. m. told her in the fit , that margaret laing , then in custody , had ordered her to handle her after that manner . and that margaret laing had a commanding power over her . on friday and saturday , february and . she was frequently seiz'd with the foremention'd fits , and violently bitten , pincht and nipt in her hands , neck , and other parts of her body , so that the marks of the nails of fingers and teeth , with the spittle and slaber of a mouth thereupon were evidently seen by spectators . when she was seiz'd with her blind and deaf fits , a crooked fellow appear'd to her , having his two feet deform'd , his two heels turning inwards toward one another , and the fore-parts of his feet outward , so that the broad side of his feet mov'd foremost ; and upon the appearing of this fellow , her feet were put in the very same posture during the time he tormented her . it is to be observed that there is a fellow in one of the neighbouring-parishes , whose feet are exactly deform'd in that manner , who has been of a long time of evil fame , and accused by those that confessed , to have been at meatings with the devil , and the rest of the crew in bargarren's orchard . saturday , february . the whole family being gone to bed , they had left a great quantity of peets ( or turff ) by the hall chimney , which , the next morning , they saw burnt to ashes , though there had been no fire in the chimney , nor near them , so that the plaister and stones of the wall , where the peets or turff lay , were , in a great part , turn'd to rubbish by the violence of the fire , but no other damage followed , the hall-floor being laid with stones , and the peets lying within the brace of a large chimney . febr. th . the chamber-fire having been covered with ashes in the chimney when the family went to bed , the next morning , though a good quantity of ashes had been left ; yet they found all clean sweept away , and no appearance of ashes nor fire at all , th●… none in the family had been there after the fire was covered . in fits of this kind she continued for several days after , naming the foremention'd crooked fellow , i. r. and m. a. two women that lived in the neighbouring parishes , which two latter were accus'd ( by the three that had confessed ) to be amongst her tormenters , and particularly upon the lords day february . and the munday following , the said i. r. appearing to her grievously vexed her , telling her she was commissioned so to do , the gentlewoman m. m. having a pain in her head at that time , and so not being able to come forth . concerning which it is worthy of remark , that the damsel declar'd m. m. to have appeared to her about two days after , with her head bound up with a handker-chief , in which posture she did not formerly appear . upon thursday february . she continued in the former fits , weeping bitterly and complaining of a pain in both her sides , she also told in the interval of her fits , that she was that night to be in very grievous and sore fits , her tormenters being resolved to choak her , by putting pins in her mouth , which ( tho she emptied her self of all that were in her cloaths ) yet accordingly came to pass : in those fits she was both blind and deaf , leaping up and down in an extraordinary manner , and thus continued for some days voiding out of her mouth a great quantity of small broken ●…ins , which she declar'd i. r. had forc'd into the same . upon the lords day being the last of february , about five a clock in the afternoon she fell into grievous fits , accompained with loud laughing , leaping , and runing with violence to and fro , and thereafter wept sore , crying out of pain , and that a little highland man ( whom she knew to be such by his habit and speech ) was now breaking her leg ; which ( because of pain ) she scarce could get told in the fit , and putting her hand to the part of her leg affected , the spectators untying her stocking , distinctly observed a sore bruise in her shin bone ; which when touched did so pain her , that she uttered horrid shreeks and crys ; and when recovered did declare , that the little highland fellow had given her that bruise . after this , she voided at her mouth a crooked pin , which she said the highland fellow had forc't into her mouth , and design'd to choak her . the first eight days of march she continued in her former fits ; with little variation , voiding at her mouth a great number of small pins and often fainted and fell as dead upon the ground on a sudden , strugling with feet and hands ; by all which her natural spirits were much weakned and exhausted ; sometimes also she attempted to go into the fire . about this time when ministers and other christians met in the family for prayer , she us'd at the beginning of the work to make great disturbance , particularly march . which day being set apart for fasting and praying , she was for some time very composed , until of a sudden , a strong blast of wind forced open the windows of the room ; upon which she was instantly seiz'd with a violent fit , whilst the minister was supplicating god that she might be delivered from satans bonds : in this fit she was both blind and deaf as to all , except her tormentors , was hurried with violence to and fro in the room , sometimes falling down as one dead , sometimes singing and making a hideous noise , sometimes naming m. m. and others , who she said , were there present afflicting and tormenting her , and named the particular places of the room where she saw them standing and sitting . and when recovered from the fit , she told that a gentlewoman and a little highland fellow came in with the blast of wind , which forc'd open the windows . this falling out upon the tuesday , she continued in the light fit without any intermission , till the sabbath after , not being seiz'd with any of her sore fits : and having gone to church the lords day following , was perfectly well ●…or the most part of the day ; yet affirmed she saw ianet wagh and others in one of the windows of the church , tho invisible to all others . tuesday being march the th . her mother and margaret campbel her cousin took the damsel to walk with them in the orchard ; and returning back to the house , her mother entered the tower gate first , with the damsel at her back and margaret campbel tarrying a little while at the gate , her mother went into the kitchen , supposing they had both been with her , whereas the damsel was of a sudden carried away in a flight up stairs with so swift and unaccountable a motion , that her absence was not in the least suspected , but her mother turning about and missing her , cry'd , where is christian and margaret campbel ? and instantly runing up stairs to look for the damsel heard a noise and following the same , found her leaping and dancing upon one of the stairs being seiz'd with fits , out of which being recovered she told , that i. p. had carried her away from her mothers back as she entred the kitchen door ( her feet not touching the ground to her apprehension ) with a design to strangle her in an high wardrob with ropes on which they us'd to to dry linnen , but that the said i. p. could carry her no further then the place where she was found , and did therefore leave her in such a violent sit . upon the lords day after being march . her fits altered , her mouth and nose were prodigiously distorted , and her face thereby strangely and horridly deform'd . that same day being at church in the forenoon , her glove falling from her , was again put into her hand by some invisible agent , to the amazment o●… the beholders . to which we may add here , as that which is worthy of remark , that all this while an invisible beeing haunted her on all occasions , suggesting many things to her , both concerning her self and others ; but yet wa●… never heard by any but her self . the same day betwixt sermons , she foretold that she was to be violently tormented in the afternoon ; which accordingly came to pass , and in her fits she named one i. k. a woman living in the neighbourhood , of whom she said , that she had seen her in the church . as also , that she was master of these kind of fits she was now afflicted with ; withal asserting , that it the said i. k. were not sent for , she would grow worse and worse ; which her parents finding to be true , sent in the evening for the said i. k. threatning her , if the damsel was any further troubled with her , that she should be apprehended as others had been ; after which the damsel being in the mean time in a very sore fit , the forementioned i. k. prayed ( tho not desired ) that god might send the damsel her health ; whereupon the damsel was no more troubled with these kind of fits ; but did instantly recover , by falling into a swoon as she us'd to do before her recovery out of any of her fits . tuesday march , she was again seiz'd with her other fits , all the parts of her body being stiff ; and sometimes she was heard conversing with the gentlewoman ( as she call'd her ) vindicating her self of what the gentlewoman alledged against her , viz. that she had accused some innocent persons as her tormentors , to which the damsel distinctly reply'd , that she was a lyar , saying , it was you your self , and no other ever mentioned any such thing . thus she continued until the friday after , being never free of the light fits , and now and then also falling into swoons , and appear'd to be almost choaked by the means of some charms and inchantments , invisibly convey'd into her mouth ; which , to the apprehension of spectators , were like pieces of chestnuts , orange-pills , whites of eggs , or such like , all which were distinctly observed ; when occasionally in the fit she opened her mouth , and when the spectators essay'd to get them out , she kept her mouth and teeth so closs , that no man could open the same . and when recover'd out of the fit , she told , that l. m. a woman living in the neighbourhood , had put them in her mouth . upon friday , march . she was violently tormented with sore fits , in which her neck was distorted , and bended back , like a bow , towards her heels , she strugling with her feet and hands , and was sometimes stiff , blind and deaf , and voided at her mouth a great number of small pins , which she said the foremention'd l. m. had put there . about six a clock that same night , being violently tormented , she fell a crying , that if the gentlewoman was not ●…hended that night , it would be in vain to apprehend her to morrow : ●…or , said she , i have 〈◊〉 〈◊〉 suffer at her hands betwixt twelve and one a clock in the morning . after this , the damsel 〈◊〉 up her eye lids with her hands , and looking upwards , said , i●… ha●… art thou that tells me , that the sheriff and my father are coming here this night ? after which the sheriff , her father , and iames 〈◊〉 , macer to the justiciary court instantly came up stairs , to the amazement of those who remembred what the damsel had just said . the girl continued afterwards blind and deaf , yet was heard , in the presence of the sheriff , &c. discoursing distinctly with some invisible being near her , saying , is the sheriff come , is he near me ? and stretching out her hand to feel if any person were near her , the sheriff put his hand in hers ; notwithstanding which , she said to the invisible being , that discours'd with her , i cannot feel the sheriff , how can he be present here ? or how can i have him by the hand as thou say'st , seeing i feel it not ? thou say'st he hath brown clothes , red plush breeches with black stripes , flowred mu●…ling cravat , and an imbroidered sword-belt , thou says , there is an old gray-hair'd man with him , having a ring upon his hand ; but i can neither see nor feel any of them : what , are they come to apprehend the gentlewoman ? is this their errand indeed ? and the girl being enquired at , how she came to the knowledge of these strange things ? reply'd , as formerly , in the like case , that something speaking distinctly , as over her head , suggested them to her . it is very observable , that the persons aforesaid had that same afternoon got an order from the commissioners of justiciary to apprehend the same gentlewoman , and were so far on their way to put it in execution against next morning ; but being witnesses to the damsels trouble , and hearing what she had told , viz. that a delay in that matter would prove exceeding dangerous to her , they went straight on in their journey to the gentlewomans habitation , and put their warrant in execution that same night ; the damsel continued to be violently tormented , sometimes lying with her neck , and other parts of her body upon the ground , as if they had been disjoynted , and sometimes essaying to throw her self into the fire . about ten a clock , her father ( who had not gone with the sheriff ) began to read in the bible , and she repeated the words after him , though blind and deaf , which made the spectators to apprehend , that she had the sense of hearing in those fits , at least when the word of god was read : to find out the truth of which , her father ceas'd from reading ; yet she continued to repeat the following verses of the chapter , though none in the room were reading , and her self had no book , but was heard to say to some invisible being , wilt thou teach me a part of the old testament as well as the new. she continued in her fits , and said unto the people that were present , now it is twelve of the clock ; oh it is now past twelve : sometimes lying as one dead through the violence of pain , and decay of her natural spirits ; sometimes again recovering , she essayed to express somewhat , but could not ; a great quantity of crooked pins issued out of her mouth , and her body being prodigiously distorted , she complain'd of great pain . thus she continu'd until half an hour after twelve at night ; when , on a sudden , she recover'd , to the admiration of the beholders , telling them , she might now go to bed , being told by some invisible informer , that the sheriff , and the other gentleman , to wit the macer , had now entred the gentlewomans house ; and accordingly going to bed , she was no further troubled that night . it is worthy of remark here , that the sheriff and macer , at their return , declared , that it was just about that time they entered the gentlewomans house , which the damsel mention'd . saturday , march . about ten a clock in the forenoon , she was , of a sudden , seiz'd with fits , falling down as dead , with her eyes closed , and sometimes again opening and turning in her head , she saw nor heard none about her , but was hurried with violence to and fro through the room , crying with a loud voice when any one offered to hinder her motion . being in this posture , and deprived of her senses , iames lindsay , one of the three that had confessed , was brought into the room , and no sooner entered the door but was perceived by her , and she ran towards him smiling , saying , jamie , where hast thou been this long time ? how is it with thee ? and answered him distinctly to every word he spake , though , at the same time , she neither heard nor saw any other in the room , nor could she converse with them , which was tryed by several experiments for that purpose , particularly a tobacco-box , being held before her eyes by one of the company , she did not see it ; but assoon as it was put in the hand of iames lindsay , she enquired at him , where he had got that box ? she continuing in this condition , the sheriff and her father being present , thought it fit to confront m. m. who was now come , to try if the damsel would hear or see her , as she had done iames lindsay , which accordingly they did . and as soon as m. m. entered the door , the damsel ( though still in the fit ) presently smiled and said , i see the gentlewoman now : though she had never seen her personally before , but only by her spectre in the fits. she likewise heard when she spoke to her , and answered distinctly to some questions proposed by her , such as , when it was she had seen her 〈◊〉 her . to which she answered , she had seen her the other night in her fits : and further challeng'd her , why she had 〈◊〉 her from making known the highland womans name ? adding , thou pretendest thou knowest no●… what i say , thou knowest well enough . upon which the gentlewoman , on a sudden , ( without being de●…ired ) prayed , that the lord might send the damsel her health , saying , " lord help thee poor foolish child , and rebuke the devil . which words were no 〈◊〉 uttered , then the damsel fell down as dead ; and being carried to another room forthwith recovered of her blind , deaf , and light-headed fit , became perfectly well , and continued so for some time : being thus recovered , and m. m. removed into another room , the damsel was examined , whom she had seen in her last fit ? to whi●…h she reply'd , she had seen the gentlewoman : though , in the mean time , she was altogethe●… ignorant of her having been personally present with her . that same day the commissioners of justiciary being come to bargarren , m. m. and the damsel were again confronted , on which the child ( being in her light fit ) upon the first look of m. m. was suddenly seiz'd with sore fits , and when recovered , accused her as being one of her most violent tormentors , particularly mentioning such and such times in which she had in an extraordinary manner afflicted her , as also what words she spoke in her hearing while in the fit , and which is yet more remarkable , did question the gentlewoman if she did not sometime in december last when she was tormenting her , remember how she went away from her in great hast , saying she could stay no longer being obliged to attend a childs burial at home . in confirmation of which it is very credibly informed that w. r. a near neighbour of hers had a child burried that same day , and that the gentlewoman came not in due time to attend the corpse to the burial place , but the corpse being near to the church-yeard ere she reached the house from whence they ●…ame , she returned again to her own lodging , and so did not accompany the burial at all . the lords day following being march ▪ she fell into swooning fits , complained of a pain near her heart , and fell down as dead , not only when the fits seiz'd her , but also during the intervals , sometimes singing after an unusual manner , and informing the spectators that i. g. constrained her to that kind of musick , her own lips not at all moving in the time , which the beholders saw to be true , but her tongue mov'd , for preventing of which she frequently put her hand in her mouth . at this time when either she her self , or those about her , offered to read any part of the scripture , she was violently tormented , declaring if she did but so much as hear the word of god read that day , she would certainly be extremly tortured ; in confirmation of which when some essay'd to read heb. . , . . isa. . psal. . she uttered horrid shreeks and out-crys , complaining that she was pinched , in evidence of which , the prints or marks of the nails of fingers were distinctly seen on her arms , and being thus pinched or bitten four several times with great violence and pain , the skin it self was torn off those parts of her arms and fingers where the prints of the teeth and nails were observed ; so that the parts affected fell a bleeding , and her blood was both seen and handled by the spectators . while she was in this sad and lamentable condition she seem'd to be extreamly affected and oppressed with sore sickness , as one in a fever , crying sometimes to remove those dead children out of her sight ; which she frequently repeated from six to nine in the morning , she continued thus the rest of the day , and it was observed that some charm , and inchantments were put in her mouth as formerly , of which being very sensible , she fell down on a sudden to the ground putting her hand to some spittle which came out of her mouth , and lifted up some trash which she again cast down to the ground , so as it made a noise , yet nothing could be seen in her spittle , nor elsewhere by spectators , tho in her mouth they could distinctly observe something like orange pils , whites of eggs , and peeces of chesnuts . munday , being march . the before mentioned l. m. or i. g. came to bargarrans house , and being confronted with the damsel , questioned her if ever she had seen her in any of her fits , alledging that she withal could be none of her tormentors , because she was not now seiz'd with a fit , tho looking upon her , as she us'd to be , when she look'd upon any of her other tormentors ; upon which the damsel being for sometime silent , i. m. or i. g. did again propose the same question , to which the damsel distinctly reply'd yes , upon which l. m. reply'd , perhaps you have seen the the devil in my shape . as to this conference there are several things exceeding remarkable , as first , that the damsel upon her answering , yes , was immediatly seiz'd with a fit. dly . that tho after katharine campbel had touch'd the damsel in presence of the commissioners , upon the th . of february last , she had ever since that time freedom to touch any of her tormentors without being seiz'd with her fits , as has been hinted , yet true it is , that in the room of that charm a new one took place , viz. when any time she looked upon her tormentors in the face , at the very first look she was seiz'd with her fits ; which charm she declar'd was laid on her by the said l. m. or i. g. and taken off again by her that very morning before she came to visit the damsel , and this she said was suggested to her by some invisible beeing , speaking distinctly over her head ; and that therefore the damsel now had freedom to look l. m. in the face without being seiz'd with fits , which for a considerable time before she could not do when confronted with any of her tormentors . ly . it is yet more observable , that the same morning before ever l. m. came to visit her , it was told by the damsel to several persons in the family , that l. m. had taken off that charm , of her being seiz'd with fits when looking any of her tormentors in the face , but withal that she had laid on another it is room ▪ to wit , that as soon as the damsel should by words confer with any of her tormentors , so soon should she be seiz'd ▪ with a fit , which accordingly w●… verified when she spoke to l. m. or i. g. on tuesday march d , the damsel being asleep in the bed with her mother about three a clock in the morning was on a sudden awakned ( having for sometime struggled in her sleep ) in great fear and consternation , and being seiz'd with her blind and deaf fits , took fast hold of her mother , declaring to her father and her , that the devil was standing near the bed assaulting her , upon which she try'd out suddenly : god almighty keep me from thy meetings . i 'll die rather then go to them , i 'll never thorow the grace of god renounce my baptism ; for i 'll certainly go to hell if i do it : thou sayest i 'll go to hell however , because i am a great sinner ; but i believe what the word of god sayeth , tho i have many sins ; yet the blood of christ cleanseth from all sin , and i will not add that great wickedness to my other sins , which thou art tempting me too . it s no wonder thou lie to me seeing thou wast bold to lie i●… gods face . i know thou art a liar from the beginning ; and the red coat thou promisest me , i know thou canst not perform it . and altho i should never recover , i 'm resolv'd never to renounce my baptism , it is god who hath kept me all this time from being a witch , and i trust he will yet by his grace keep me , not because of any thing in me , but of his own great mercy , and that he who hath kept me hitherto from being devoured by thee , i hope will yet keep me . this conference continued near the space of an hour , her father , mother and others being ●…ar witnesses to the same . and after recovery the damsel declared that it was the devil , who ( in the ape of a naked man in a shirt , having much hair upon his hands and his face , like swines bristles ) had appear'd to her tempting her as aforesaid . until sabbath following she continued in the light fit , but withal every morning and evening was still seiz'd with her sore fits , and continued still to name m. m. ( who was at this time set at liberty ) the forementioned l. m. e. t. an highland woman , and others as being her tormentors . it is fit to be observed here , that m. m. being set at liberty upon bail , the very day after she went home , she again appear'd to the damsel tormenting her in her fits , and continued so to do several days , particularly on the saturday march after she was set at liberty : on which day the damsel was heard name her in her fits , and saying to her , wilt thou say god help me poor mad or foolish child as thou saidst the other day before the iudges ? art thou wishing the devil to take me ? where is the habit thou wast cloathed with the other day ? on ●…abbath morning , march . the damsel throw god's great mercy towards her , was perfectly recovered from all her fits , and became as well , sensible and composed as ever . if it be questioned , how the truth of all these strange things is attested ▪ there is none of those particulars , but had the witnesses names inserted at the end of every particular paragraph , and were attested before the commissioners for enquiry at renfrew , by the subscriptions of the respective witnesses . but seeing the placing of them so now , would have occasioned the repetition of several persons names and made the narrative swell too much ; therefore we judg'd it fittest to set down the names of the chief witnesses altogether at the end of the narrative ; and the rather because those things fell not out in a private corner ; but thousands in this countery have been eye and ear witnesses of 'em , and been fully convinced of a diabolical hand in the affliction of the damsel : we shall only here make mention of a few , viz , besides the father , mother , grand-mother , and nearest relations of the damsel , and servants of the family , who were always present with her in her fits : such of the commissioners for inquiry , and of justiciary as had occasion to be on the place of the events , were as follow , the lord bantyre , mr. francis montgomery of giffen , sir iohn maxwell of pollock , sir iohn houston of houston , alexander porterfield of porterfield , the laird of black-hall younger ▪ the laird of glandeertone , the laird of craigens , porterfield of ●…ullwood , iohn alexander of black-house , mr. semple sheriff of renfrew : and several other honourable persons of good sense and quality as the earl of marshal●… , the laird of orbiston , the laird of killmarnock , the laird of meldrum , the lairds of bishopton elder and younger , gavin , cochran of craigmure , william denneston of colgrain , dr. mathew brisben , &c. and several ministers , who kept days of humiliation and prayer weekly in the family , and sometimes in the parish-church with the congregation , viz. mr. iames hutchison , minister of the gospel at killelan , mr. patrick simson of renfrew , mr. iames stirling of kilbarchan , mr. thomas blachwal of paisly , mr. iames brisban of kilmacolme , mr robert taylor of houston ; and of neighbouring presbytries , mr. neill gillies , mr. iames brown , mr. iohn gray ministers of glasgow , while the damsel was there ; mr. iohn ritchie minister of old kilpatrick , mr. alexander king of bonui●… , mr. archibald wallace of cardross , mr. iohn a●…son of drymmen , mr. andrew turner minister of the place , who was frequently there : besides mr. menzies of cammo , and mr. grant of cullen , advocates ; who were eye and ear-witnesses to several important passages of the damsels affliction , and the convincing evidences of its flowing from the operation of the devil , and his instruments . the truth whereof is further demonstrated by the progress and issue of the tryal , at which were present , at several occasions , not only sir iohn hamiltoun of halcraig , one of the senators of the colledge of justice , sir iohn shaw of greenock , commissar smollet of bonnill , mr. iames stewart advocat , who were concerned in the commission with the others before mentioned : but also a great confluence of several of the nobility and gentry out of the countrey , such as the earl of glencairn , the lord killmares , the lord semple , &c. the report made by the commissioners appointed by his majest's privy-council for enquiry : and of the confession of elizabeth anderson , james lindsay , and thomas lindsay ; transmitted by those commissioners to the council , before granting of the commission for a trial . to which is subjoyned , the sum of the confessions of margaret and jannet rogers , who did confess ( during the tryal ) of the rest , beyond expectation . together also with an account of the confession and death of john reid , who made a discovery agreeable to that of the former witnesses , after the trial was over . and , in the last place , there are added some passages which fell out at the execution of the seven witches who were condemned . the commissioners ▪ for enquiry having met at bargarran in february , did chose the lord blantyre for chairman , and took the confession of elizabeth anderson , aged about years , as follows . that about seven years ago the stayed with iean fultoun her grand-mother , and playing about the door , she saw a black grim man go into her grand-mothers house : after which , her grand-mother came to the door , called her in , and desired her to take the gentleman ( as she nam'd him ) by the hand ; which she did , but finding it very cold , became affraid ; and immediately he ●…anish'd . about a month after , her grand-mother and she being in the house together , the said gentleman ( whom she then suspected to be the devil ) appeared to them , and fell a talking with her grand-mother ▪ and whispering in one anothers ears : upon which , the grand-mother desired her to take him by the hand , being a friend of hers ; but elizabeth refusing , her grand-mother threatned , that she should have none of the cloaths promised her unless she would obey : yet elizabeth withstood , saying , the lord be between me and him ; whereupon he went away in a flight , but she knew not how . elizabeth was not troubled for a long time after , till her father desiring her to go with him a begging through the countrey ; and ●…e saying , that she needed not seek her meat , seeing she might have work ; her father pressed her to go along with him , and took her to a heath in kilmacome , where were gathered together , at that and other subsequent meetings , katharine campbel , margaret fulton ( her grand aunt ) margaret lang , iohn reid , smith ; margaret and ianet rodgers , the three lindsays ( besides the two confessing ones , ) &c. and several others whom she did not know , and the foresaid gentleman with them ; he came to her the said elizabeth , bidding her renounce her baptism , promising that if she would consent thereunto , she should have better meat and clothes , and not need to beg. but ( as she declared ) she would not consent . then he enquired what brought her thither ? she answered , that she came with her father : whereupon the devil and her father went and talked together apart , but she knew not what . she declares , that in that meeting was conserted the tormenting of mr. william fleeming minister of innerkipp's childe . the said elizabeth confesses she was at another meeting with that crew above the town of kilpatrick , with the foresaid gentleman , whom they called their lord : and that she went with her father to the ferrie-boat of erskin ; where the devil , with the rest of the band , overturn'd the boat , and drowned the laird of bridghouse , and the ferriman of erskine , with several particular circumstances concerning that affair , as that some of the crew would have saved the ferriman , but one of them , viz. his mother-in-law gainstood it , because he had expelled her out of his house a little while before the meeting . she acknowledges she was present with them at the destroying of william montgomeries child , by strangling it with a sea handkerch ; that having entered the house , they lighted a candle which was somewhat blewish , and agnes naismith saying , what if the people awake , margaret fulton replyed , ye need not fear : she also declares , that about five weeks before the date , her father brought her on foot to bargarran's orchard , into which they entred by a breach in the wall , and there were present the persons before-named , &c. and the devil , who told them , that no body would seem them , at which they laugh'd . at this meeting , they , with their lord , contriv'd the destruction of christian shaw : some being for stobbing her with a a rappier , others for hanging her with a cord , a third sort for choaking her , and some intended to have her out of the house to destroy her ; but fearing they might be taken before the next meeting , their lord ( as they call'd him ) gave them a piece of an unchristened child's liver to eat ; ( but the deponent , and the other two confessers avoided the eating of it ) telling them , that though they were apprehended , they should never confess , which would prevent an effectual discovery : and further , several of them being affraid that the deponent would confess , and discover them , as she had formerly done her grand-mother , they threatned to tear her in pieces if she did so ; and particularly margaret laing threatned her most . after two hours , or thereabouts , they disappeared and flew away , except the deponent , who went home on her foot. she confesses likewise , that one night her father raised her out of her bed , and going to the river side , took her on his back , and flew with her over ; from whence they went on foot to dunbritton , and in mr. iohn hardy , the ministers yard the crew and their lord being met , they formed the picture of mr. hardy , and dabbed it full of pins , and having put it amongst water and ale mixed together , roasted it on a spit at a fire , &c. after which her father and she returned in the same manner as they went. iames lindsay , ( aged years ) declares , that one day he met with the deceast ▪ iean fulton his grand-mother , at her own house , where she took from him a little round cap , and a plack , or ⅓ of a penny ; at which being vexed , he required them from her again , and she refusing to restore them , he called her an old witch , and ran away ; upon which she followed him , and cryed , that she would meet him with a vengeance . about three days after , being a begging in the countrey , he met his grand-mother with a black grim man , whom she desired him to take by the hand , which he did , but found it exceeding cold , and his own hand mightily squeezed ; whereupon the said gentleman ( as she termed him ) asked the deponent if he would serve him , and he should have a coat , hat , and several other things ; to which iames answer'd , yes , 〈◊〉 do it : and after this , the foresaid gentleman ( whom the deponent knew afterward to be the devil ) and his grand-mother went away , but knows not how . he acknowledges he was frequently after at meetings with the devil and witches , particularly those mentioned in elizabeth andersons confessions : that their lord came to iames at the first publick meeting , took him by the hand , and for●…d him to discover : that they contrived before hand at the said meeting the drowning of brighouse , and concurrs with elizabeth anderson , as to the design of saving the ferriman , which his mother in law did divert . he being examined , declared he did not see i. k. and i. w. at the committing of the foresaid fact : ( and indeed they were then in prison ; that they with a cord strangled mathew park 's child ; and that the person who waited on the child finding it stifled , cryed out mathew , mathew , the child is dead : elizabeth anderson concurrs in this particular ; and tells that when they had done , they took the cord with them . he declares , that he was present at strangling william montgomeries child with a sea handkerchief , and heard agnes naismith say draw the ●…not . that about five weeks since he was carryed to them in bargarrans orchard , and concurrs with elizabeth anderson in what was treated there , as to the destroying christian shaw , and the charm against confessing . he likeways acknowledges the meeting in dunbritton about mr. hardy : and that he has several times appeared to christian shaw both in glasgow and bargarran , with the rest that tormented her , and put in her mouth coal cinders , bones , hay , hair , sticks , &c. intending thereby to choak her : that he and they did oft-times prick and stob her in the following manner , viz. he had a needle which if he put in his cloaths , her body would be pricked and stobed in that place where he fixt the needle , and if he put it in his hair , that part of her head would be tormented : that he saw her void the pins they had put in , on which time he cryed out in these words , help i. d. who was also then present : that when the ministers began to pray in bargarrens house at several occasions , the devil and they immediatly went away , &c. thomas lindsay being under age , declares that the same iean fulton his grand-mother awaked him one night out of his bed , and caused him to take a black grim gentleman ( as she called him ) by the hand ; which he felt to be cold : and who having enquired if thomas would serve him and be his man , and he would give him a red coat , he consented : and the gentleman ( whom he knew afterwards to be the devil ) pinch'd him in the neck which continued sore for ten days . that one day after his grand-mothers decease , coming by her house , he thought she appeared to him stroaking his head , and desiring him to be a good servant to the gentleman to whom she had given him , and forbid him to reveal it . he declares , that one night lying in bed in the house of one robert shaw , he was awaked out of his sleep and carried as if he had flew to mathew parks house , where were present the particular persons named by him , and concurrs as to the manner of strangling of the child with iames lindsay his brother : and that another night being in the house of walter alexander , he was brought to the strangling of william montgomeries child , and agrees likeways in the manner of it with his brother ; only he sayes the sea-handkerchief with which they committed the fact was ●…pecled . he likewise concurrs as to the meeting in bararrans orchard about five weeks ago , and in what was acted there . as also about mr. hardy ; with this addition , that he himself turned the spit on which the picture was roasted , &c. it is to be observed , that as the three confessers were apprehended seperatly upon several occasions , so ( after their obstinacy to discover was abated ) they made these confessions in several distinct places without communication , without knowledge of one anothers confessions . the commissioners examined them by other trying questions that were new , on purpose to make experiment of their agreement , or disagreement : but still found them to agree in , the matters of fact ( declared by them , ) particularly in strangling of the children , the death of the minister , the drowning of those in the boat , and the tormenting of bargarrans daughter . the commissioners did also confront them both with christian shaw the afflicted girl , and the other persons accused ( whom they had caused to be apprehended ) and both the girl and the confessers did accuse them to their faces , and convince them by circumstances with great steddiness and agreement , tho separatly brought in . the commissioners did also try some experiments about the girls falling in fits on the approach of the accused , as is exprest in the narrative ; and examined her , with those who were commonly about her , as to the particulars of her sufferings : they tryed to cause her to write ( since she could not speak ) the name of a person , whom she first called margaret , or pinch maggie , and asserted to be one of her chief tormenters . but , upon writing margaret , and the letter l. of her sirname , the girl was presently taken with a fearful convulsion , the pen was struck out of her hand , and she fell dead , with heavier groans than ordinary : after her recovery , some ministers shew'd her a passage of the bible , but assoon as she attempted to cast her eyes on it , she fell into vehement pangs ; but one of the commissioners ordering the book to be closed , she immediately came to her self , &c. in the last place , the commissioners called before them those persons who had signed the passages of the several days in the written journal of the girles sufferings ; and , having examined them upon it , transmitted the same , with the declarations of the three confessers , and several of the passages that occurred in the precognition , to his majestys privy council , by whom they were appointed to enquire into the matter . besides all this , the signed attestations of dr. mathew brisbane , physician , and mr. henry marshall apothecary in glasgow , did very much influence them to the belief of an extraordinary cause of those things that befel katharine shaw. the doctor's attestation . about the th or th of october last , the lady bargarran brought a daughter of hers , a child of eleven years old , or thereabouts , to glasgow , to take advice of physicians concerning her . when i was first brought to her , i could hardly be perswaded there was any need of me , or any man else of my profession ; the child appeared so brisk , and vigorous in motion , so cheerful , and of so florid and good a colour , and , in a word , to outward appearance , every way healthful ; but , it was not long , till i found my self obliged to alter my thoughts of her ; for , i had not been above eight or ten minutes in the room by her , till she arose from her seat , and acquainted the company , that she was instantly to be seized with a fit ; and so being straightway carryed to bed , i observed a considerable stiffness and distention in her left hypocondre , which falling in a tryce , she was taken with horrid convulsive motions in most parts of her body , but her back and neck especially ; this was accompany'd with heavy groans at first , which , so soon as she was able to frame words , were converted into a kind of expostulatory murmuring against some women , two whereof she always named ; one of them she called nasmith , ( as i remember , ) and the other campbel : all these symptoms , i thought , were very reduceable to the effects of hypocondrick melancholy ; and therefore putting her in such a course , as i thought proper , against that kind of malady , i was in absolute security , as to her case ; the child having continued free from all the above-mentioned symptoms , for the space , i think , of a week in this town , and some eight or ten days more in the countrey . and i was perfectly surprized , when a friend of the lady bargarrans told me , that the child was returned to town again , and worse than ever ; for now she was in great hazard of being choaked with mouthfulls of hair , which she apprehended the women above-named to be pressing down her throat , had not she her self pulled it out . having read many such stories in authours , and heard the like from other hands too , but never seen any such thing , i was the more earnest to see the child again ; and , for some weeks that she stayed in this place , i was frequently with her , observed her narrowly , and was confident she had no humane correspondent to subminister the straw , wool , sinders , hay , feathers , and such like trash to her ; all which , upon several occasions , i have seen her pull out of her mouth in considerable quantities , sometimes after several fits , and at other times , without any fit at all , while she was discoursing with us ; and , for the most part , she pulled out all these things , without being wet in the least ; nay , rather , as if they had been dryed with care and art : for one time , as i remember , when i was discoursing with her , and she with me , she gave me a sinder out of her mouth , not only dry , but actually hot , much above the degree of the natural warmth of a humane body . during the time she was thus exercis'd , though she had daily , not only light convulsive motioos , but two strange convulsions , such as we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to a high degree and rigidity of the whole body ; yet she fancyed , as at other times , she saw many such people , as have been already named , about her ; but the voiding , or rather pulling out of the things above named , did no sooner cease , but , as in all her fits , when she was able to speak , she constanstantly cry'd out , that they were pinching , or pricking her : those fits were both more severe , and more frequent than before , and followed with an alienation of mind for some time . i have seen her too when otherwise , free of all fits , suddenly seiz'd with dumbness , her tongue , being strangely contracted , that it appeared , to her self , as she expressed it , as if people were drawing it down her throat . this i declare on conscience , and in most solemn manner , is what i have seen and handled ; and , were it not for the haires , hay , straw , and other things , toto genere , contrary to humane nature , i should not despair to reduce all the other symptomes to their proper classes in the catalogue of humane diseases ▪ written and signed at glasgow the thirty first day of december , . by me , sic subscribitur , a. brisben , m. d. the declaration of mr. henry marshall , apothecary . being desired by john shaw of bargarran , to declare what i know of his daughter christian's condition , i do it as follows . about the latter end of october last , she was brought hither to have dr. brisbens advice about her health , and i was imployed as apothecary . the child was about eleven years of age , of a good habit of body , as far as i could judge ; but now and then fell into convulsions , swoons , and a little lightness of head ; and when recovered , out of those fits , she would be perfectly well again ; and , by the use of the means the dr. prescribed , she seemed to be free of her distemper : whereupon she was taken back to the country ; but , had not been long there , till she became worse then before , and was sent hither again to be under the doctors care ; and after her fits she took out of her mouth , without any pressure , or vomiting , tufts of hair , straw long , and folded together , burnt coals , pieces of bones , leather , chips of timber , and several other things , divers of which she hath taken out of her mouth and given to me , while we were conversing together : and upon the th of november last , when i went to see her , i found her in a swoon , whereinto she had fallen just as i came to the house : when she had lain so for some time , she arose in a great rage , beat all about her , frowning with her countenance , and uttering a great deal of unknown language in an angry manner : then she put the tuft of a highland belt , with which she was girt , into her mouth , and pulled , with her hand , so hard , that if we had not cut the belt with a knife , she had , in all probability , drawn out her teeth ; whereupon she tore the tuft all to pieces with her teeth , and afterward fell a tearing her cloathes , and her shooes which she pulled off , and every thing she could get into her hands ; then she fell into a dumb fit , as she termed it , wherein all her body was so convelled and distorted , that i endeavoured to put her armes into a better posture , but found them so stiff , that i could not bring them to their natural posture without breaking them : then she arose out of that fit , and went up and down the room , and would have gone through the wall , muttering the former unknown language ; after this she fell headlong upon the ground , as if she had been thrown down with violence , where she lay for some time as dead , but afterward arose , as if she had been somewhat recovered , and fell a reasoning , very distinctly , thus ; ketie , what a●…eth thee at me , i am sure i never did thee wrong ? why should thou trouble me ? come , let us agree , let there be no more difference between us : and putting out her hands , as if she would take her by the hand , said , let us shake hands together : then pulling in her hand again , she said , well , ketie , i cannot help it , you will not agree with me : and having pronounced those words , immediately she fell into another fit , and swoon'd ; and out of that into another rage , wherein she bit her own fingers , and tore her hands upon pins that were in her cloathes ; after which she appeared angry , pulled out all the pins , and threw them away . and after she had been thus tortured for more then half an hour , without any intermission , she recovered , and became perfectly well : whereupon i asked her , how she was ? to which she reply'd ; she had just now a very bad fit , for , during the fit , she knew no body , neither took any notice of me , though i moved her body , and spoke often to her : i asked her again , what she saw in her fits ? she replyed , i saw katherine cambel , agnes nasmith , alexander anderson , and others that she did not know . i enquired again , what katharine cambel was doing ? she told me , she was going to thrust a sword into her side , which made her so desirous to be agreed with her : and when she had told me this , instantly she fell into another swoon , and repeated all that was said before , and much more , which i have partly forgot : and in each of those two fits she continued halfe an hour . all this i declare upon conscience , and in most solemn manner , to be a truth ; in testimony whereof , i have writ and subscribed this at glasgow , the first day of ianuary , ●… . sic subscribitur , henry marshall . while the trial was depending ianet and margaret rodgers confessed in this manner , the commissioners had adjourned to two several times ; and though they were to meet on the third , yet it was not expected that they would proceed till providence should make the guilt of the prisoners appear by the further testimonies of those who might confess ; but on the very morning before they were to meet the third time , those two women above mention'd , confessed which was a surprize to every one that came to attend the court , since these women were not formerly taken notice of as others were ; but confessed of their own free motion without any persons desiring it , nor had they such means of instruction as were administred to others : their confessions agreed as to the meetings and the things acted in them with those of the three former , and the other evidences of visible matters of fact : only they were so punctual as to name some of the indited persons whom they did not see at those rendevouzes ; and great care was taken to compare their testimonies with what had been already discovered , and to try their certain knowledge by new questions when they were separated from one another , &c. thus the whole matter was so evident that the commissioners , with the general approbation of the most intelligent men of the countery , who came to attend the court , approv'd the going on of the process , and bringing seven of the best known criminals , ( for whom an advocat appeared ) to trial ; accordingly there were some days allowed for the persons indited to give in their informations upon the finding of the bill : and at the term , there was much time spent in producing wittnesses , an account whereof is referred to another place . upon the th . of may . after trial of the seven witches , there is an attestation subscribed by m. patrick simson minister of renfrew , walter scot baily there , &c. of this import , iohn reid smith at inchennan prisoner , did in presence of the said persons and some others , declare , that about a year ago the devil ( whom he knew to be such thereafter ) appeared to him when he was travelling in the night time , but spoke none to him at the first encounter . at the second appearance he gave him a bite or nipp in his loyn ; which he found painful for a fortnight . that the third time he appeared to him as a black man , &c. desired him to engage in his service upon assurance of getting riches and comfort in the world ; and that he should not want any thing that he would ask in the devils name : and then he renounced his baptism , putting the one hand to the crown of his head , and the other to the sole of his foot ; thereby giving himself up to satans service : after which the pain of the bite or nipp ceased . he told that hitherto there was none others present with them ; but afterwards he was at several mettings , particularly that in bargarrans yard , about the time when there was a fast for christian skaw , where the devil appeared in the same kind of garb as he first appeared to him , and they consulted christians death either by worrieing or drowning her in the well ; and the devil said , he should warrand them , that they should neither be heard , seen , nor confess , to which end he gave every one of them a bit of flesh , that the deponent got one of them , but let it fall , and did not eat it . he afterwards own'd this confession in presence of the laird of iordanhill , the minister , mr. andrew cochran town clark , and baily paterson ; and being enquired at by iordanhill how they were advertised of their meetings , he said that ordinarly at their meetings the time of the next was appointed ; but for particular warning there appeared a black dog with a chain about his neck , who tinkling it , they were to follow , &c. and being enquired at by the minister if he did now wholly renounce the devil ( for he had formerly told how satan had not performed his promise ) and give himself to jesus christ , and desire to find mercy of god through him : he assented thereunto . it is to be observed that john reid after his confession had called out of the prison window , desiring baily scott to keep that old body angus forrester , who had been his fellow prisoner , closs and secure ; whereupon the company asked john when they were leaving him on friday night the th . of may , whether he desired company or would be afraid alone , he said he had no fear of any thing : so being left till saturday in the forenoon , he was found in this posture , viz. sitting upon a stool which was on the hearth of the chimney , with his feet on the floor and his body straight upward , his shoulders touching the lintel of the chimney , but his neck tyed with his own neck-cloath ( whereof the knot was behind ) to a small stick thrust into a hole above the lintel of the chimney , upon which the company , and especially iohn campbel a chyrurgeon who was called , thought at first in respect of his being in an ordinary posture of sitting , and the neck-cloath not having any drawn knot , but an ordinary one which was not very strait , and the sticks not having the strength to bear the weight of his body or the struggle ; that he had not been quite dead ; but finding it otherways , and that he was in such a situation that he could not have been the actor thereof himself , concluded that some extraordinary agent had done it , especially considering that the door of the room was secured , and that there was a board set over the window which was not there the night before when they left him . we shall add but little as to what past at the execution of the seven witches , because there is no subscribed attestation concerning it : and the design of ▪ the publisher is , to advance nothing but what stands warranted by testimonies of known credit beyond contradiction . yet this is well known , that when they were going to the stake , one of the lindsays was over-heard to say to the other , now , brother , it is high time that we should confess , since our keeping it up will serve us to no purpose , or the like expression ; to which the other answered , that they should never do that , &c. and margaret lang , before execution , own'd , that when the devil first appeared , she knew him not to be such till afterwards ; that he gave her the insensible marks found upon her body : she yielded to engage her self in his service by a covenant ; and besides publick meetings , she had been above times in private conferences with him . being asked by a near relation of her own , as to her being in bargarrans house , tormenting christian shaw , she answered in these words ; the devil having an absolute power and dominion over me , carryed my shape whither he would : and it is known how she confessed unnatural lust , and profound hypocrisy , &c. though truely it did appear from her mein , and other circumstances , that these things dropped from her at seasons , when natural ingenuity , and the vigour of truth got the ascendant over the devil . so agnes nasmith , &c. frequently told the minister , that their hearts and tongues were bound up in such a manner , that they could not express what they would : and sometimes it appear'd by ocular inspection of their visage , that convulsive-damps did seize their heads , when they attempted to make any such discovery . there are two remarkable instances in the case of katharine campbel , who was the chief instrument and author of the girles trouble , viz. an eminent minister discoursing , before reputable witnesses , to the said katharine , and enquiring , if she did not distinctly remember the godly counsels , and gracious admonitions , which christian shaw , while in a fit , ( mention'd in the narrative , ) gave her at a certain time ? and instancing some particulars thereof ; she answer'd , with heavy groans , yes , i remember . but being asked , why she would not confess the rest , as well as that passage ? and finding her self thereby to be caught , she began to retract , and seemed to be confounded . this happen'd while she was in prison , before the tryal : and after it , in presence of several witnesses , she spoke these words , that the doom pronounced on her was most just , and that she could not free her self of witchcraft : but , upon such attempts , she fell down dead , strangely distended , and that six or seven times successively , with a suddenness , that was both surprising and convincing to the spectators : on which occasion it was observed , that immediately before her falling into those fits , and upon her essaying to speak , when things were charged home to her conscience ; her mouth seemed to be contracted , and she uttered heavy moans ; whereupon convulsions followed ; and after rising out of them , she turned more obstinate and inflexible : and whenever there was any appearance of her being more plyant , the foresaid fits did overtake her . i shall only add some passages which were omitted in the narrative , but are attested by some of the same persons that were witnesses to the other matters mentioned therein . particularly , the girle declares , that in one of her conflicts with the devil , he told her , how a certain minister ( for whom she had a special respect ) did compile his sermons throughout the week ; what books he chiefly made use of ; and several other matters , as to his method of study in his closet , that no mortal could know by ordinary means : by which , no doubt , satan did partly design ( though by a very false argument ) to raise the esteem of books above sermons collected out of them : cencealing , in the mean time , both the gift of improving helps , and the blessing promised to the hearer of the word preacht . when the lady bargarran received the two pieces of red cloath , that the girl had torn from one of the witches sleeves , as is before-mentioned ; she locked 'em up , and kept the key : notwithstanding which caution some friends having come to visit the girle , and being destrous to see the said pieces of cloath ; she being in one of her fits , laughed , and said . that her mother needed not to s●…ek for them in the place where they were locked up ; the witches having taken them away , and laid them in a corner of the cellar ; and accordingly being searched for , they were found in the particular place she mentioned . another such passage happened to a friend of bargarrans , who went with him to sollicit a commission from the council : for he having brought along with him those pieces of cloth , buttoned up in his pocket , and secured them , as he thought , they were missing in the morning ; but , after search , found at a good distance from his pocket , though no visible thing had been in the room to open it , or carry them off . in the last place it is to be observed , that the young girl , christian shaw , discovers a great sagacity in her discourse and observationss , but accompanyed with extraordinary modesty : she observed , among other things , that the doors and windows did open and shut upon the entry of the witches , and that there was , at no time , such a number of them about her , as the room might not very well contain , with the visible persons that were present therein : she observed them to shift their place with a great agility , when any other came into it , or offer'd to attacque them , upon her pointing where they were : and she often averred from the instance of the spirit that spoke to her above her head , told their names , and gave her other means of discovering of them , &c. that satan does often contrive their ruine , by the most undiscernible methods he can ; because , if he did it openly , it would scare others from engaging with so faithless a master , &c. two letters , giving an account of what appeared most material or curious in the tryal of the seven witches . the truth of the strange things mentioned in the preceeding narrative was at first carefully searched into only by private persons : but at last became so notorious , that , upon application founded on a journal of those extraordinary events , and attested by many of the gentry in the country ; the privy council gave a commission for enquiring into it . the honourable persons to whom this was recommended , did , with great impartiality and exactness , make a report : which influenc'd the government to order the execution of justice on some of those witches , who otherways , might have lurked without being discovered . for , hereupon , the council directed a second commission , for trial of those who appeared to them to be most charged by the evidence of the witnesses , produc'd on the first commission . several of the judges were not only persons of honour , but also of singular knowledge and experience , and accordingly proceeded with extraordinary caution , and were so far from precipitancy in the affair , that , after several diets of court they adjourned to a long term , that , in the mean time , the prisoners might be provided of advocates . accordingly an advocate appeared for them , and managed their defence with all the accuracy that could be expected . there were above twenty hours imployed , at one diet , in examination of witnesses : and the jury being shut up spent about six hours in comparing the evidence : whereupon seven of the most notorious criminals were convicted and condemned . the crimes charg'd and proven against them , were not meer spectral imaginations ; but obvious and plain matter of fact : viz. the murders of some children , and persons of age ; and the torturing of several parsons , particularly bargarran's daughter : and both these , not at a distance , but contiguously by natural means of cords , pins , and the like . besides the other ordinary works of witchcraft , such as renouncing baptism , entering in contract with , and adoring the devil in a corporal shape , &c. which could not but be sustained as sufficient ground for a trial in scotland , since there is an express statute parl. . act. . queen mary ordering such persons to be put to death . to make the probation the more convincing , it was adduced orderly in three periods . the first consisted of unsuspected witnesses , who proved facts : from whence it was necessarly inferred , that there was witchcraft in the case . the second did include , also unexceptionable witnesses , who deponed upon facts ; which made it probable , if not necessary , that the persons indited were the witches . the third did comprehend six positive testimonies , of those who did see and hear the witches committing the crimes charged in the inditement . the only valuable subject of debate , was as to the import of these last testimonies ; five whereof were by confessants , who had been at the meetings in which the crimes were committed , and the sixth of bargarran's daughter , who was one of the persons afflicted . the antecedent part of the probation was by witnesses beyond exception ; and the judges upon a long debate did fustain four of these six only cum nota , and two of them to be examined without oath . so nice were they in favour of the criminals lives , since some of these witnesses might have been admitted in such a crime without any quality ▪ by the most scrupulous judicatory in europe . but all things were carried on in this procedures with tenderness and moderation : for even the advocates , who were sent to prosecute the enditement by his majesty's council and advocate , did not act with the byass of partys ; but on the contrary , shewed an equal concern to have the accused persons absolved , if it could be found compatible with justice . this is the reason for which the publisher doubts not , but the two following letters ( one whereof gives an abridgment of the advocates speech to the jury , and the other , of their answers to the objections against the confessant witnesses ) will afford a satisfying view of the chiefest part , of the trial : since the objections which were , or might have been made are therein stated and answered , or anticipated and prevented ; and the intended brevity would not premit to print at this time the whole process , which being extant upon record , any who are cautious may have easy access thereunto . there is scarce any need to take notice of a late scurrilous pamphlet , that has been printed in england , pretending to give an account of those proceedings : for any who reads it may easily find , that the author has been either fool or knave , or both , there being neither good language , sense nor truth in the most part of it . the first letter . sir , you having told me , that the odd passages which occur in the west , have put many of your neighbours and your self , upon reading all the books you can get that treat of witchcraft : and therefore desired me to transmit to you my observations at the trial : i shall not prepossess your opinion by giving them in my own form ; but herein i send to you the exactest copy of the advocates speech to the jury that i could obtain ; and by the next post you shall have something more curious : viz. a collection of their answers to the objections against the six last witnesses , that were adduced for concluding the proof : having these , you will want little that could be agreeable to such an accurat pallat as yours is . the speeches to the jury were ▪ to this effect . good men of the iury ; you having sitten above twenty hours in hearing the evidence : and being now to be inclosed , where , its like , you will take no small time to re-consider and compare it : we shall not detain you with summing up the same in particular ; but shall only suggest some things , whereof it is fit you take special notice in your perusal of it : viz. st . the nature of your own power , and the management thereof . dly . the object of this power which lies before you ; wherein you are to consider , in the first place , whether or not there has been witchcraft in the crimes libelled ? and , in the next place , whether or not these prisoners are the witches ? as to your power , it is certain , that you are both judges and witnesses , by the opinion of our lawyers and custom : therefore you are called out of the neighbourhood , as presumed best to know the quality of the prisoners , and the notoriety of their guilt or innocence . your oath is , that you shall all truth tell , and no truth conceal ; which does plainly imply , that you are to condemn or absolve , according to your own conscience . such is the excellent constitution of juries in england : and ought to hold more specially in thi●… circumstantiat ●…ase , where there is such a chain of different kinds of probation concurring against the same prisoners , as will appear by the review thereof in its proper place . we are not to press you with the ordinary severity of threatning an assyse of error , in case you should absolve ; but wholly leave you to the conduct of god and your own consciences , and desire that you proceed with all the care of the prisoners lives that is possible for you , as the honourable judges have set to you a desirable pattern , by their great caution in this matter . as to the probation it self ; you see , that it is divided into three parts , viz. the extraordinariness of the crimes : the probability of the concurring circumstances : and the clearness of the positive probation . as to the first part , the crimes , or corpora delicti , are proven by unexceptionable witnesses , to have fallen out in such an odd and extraordinary manner , that it points out some other cause , than the ordinary course of nature , to have produced those effects . for clearing of this , particularly in relation to the torments of bargarran's daughter , you may consider not only the extraordinary things that could not proceed from a natural disease , which ly proven before you ; but also several other matters of fact , which is notorious ; have been seen by some of your selves , and ly here in a journal of her sufferings : every article whereof is attested by the subscriptions of persons of entire credit , before the honourable commissioners appointed by his majesty's privy council , for making enquiry into the matter . this girl 's throwing out of hair , pins , and coals of greater heat than that of her body or blood ; as also so dry , that they appeared not to have come out of her stomack ; nor had she any press of vomiting at the time , that she declared the same to have been put in her mouth by her tormenters : is deponed by doctor brisban , in his opinion not to proceed from a natural cause . she was not tormented by any of the criminals after their imprisonment : except two nights by katharine campbell ; which being a surprise , it was thereafter discovered , that these two nights the jaylor's wife had let out katharine campbell to spin in her house . she having been speaking to one of her tormenters as present ( tho' invisible to the by-standers ) and asking how her tormenter had got those clouted red sleeves ; she suddenly gets up , takes hold of them , the company heard the noise of the cloaths tearing , and she pulls away two pieces of red cloth , which all the by-standers beheld with amazement in her hands : nor was there any other piece of this kind of cloth to be found in the room at that time . she told , that her tormentors were giving her a glass of sack , an orange pile , &c. ( thereby ensnaring her to accept of a favour from them ) and accordingly she was seen to move her lips , and to have the orange-pile betwixt her teeth ; tho' there was no visible hand that could have done it . she advertised before-hand , that one of her tormentors was to be at the door at a particular hour : and that another of them was in the kitchin ; before any did tell her thereof ▪ which accordingly fell out : and these being brought to her presence , became obnoxious to the ordinary means of discovery . when her glove fell down from her , at a time that several persons were about her : it was lifted up again by a hand invisible to them . she was not only transported throw the hall and down stairs , without perceiving her feet to touch the ground : but also was hurried in a flight up stairs : and when a minister endeavoured to retain her ; he found a sensible weight , besides her own strength drawing her from him . when she complained , that her tormenters had bitten and scratched her ; the marks of the nails and teeth were seen upon her skin , with blood and spittle : about the wounds , which were above twenty four ; while neither her own , or any others teeth that were visible , could have done it . she was most vehemently distorted , upon attempting to tell , or even to write the names of her tormenters : yet that ceased as to any of them , how soon that person was accused by any other , and particularly she had liberty , after many painful attempts , to accuse margaret laing , so soon as the charm of hair to restrain her ( which margaret had left behind the door ) was found and burnt ; the girl having told it to have been lost , as mentioned in the depositions . she did throw out no more hair after the finding and burning of a ball of hair , of the same colour and kind with that thrown out by the girle ( in katharine campbell's pocket ) with pins in it . after agnes nasmith had prayed for her , she did appear to her , but not torment her . she foretold , that her tormenters had conserted to throw her , at a certain hour , in a fit , ( whereof they did forewarn her , on design to fright her , to renounce her baptism by the terror ) and had left one of their number to execute it : and accordingly there was a woman with a red-coat seen under a tree in the orchard , and the torment was brought on at the time appointed . when she told , that there was something tormenting her under ▪ the cloaths ; the spectators saw the bed-cloaths move in an extraordinary manner , after the girle had been raised out of them . when she complained that she was beaten : the by-standers heard the noise of the strokes . she cried out at a time , that her thigh was hurt : and one of the company having searched her pocket , found a knife ; but unfolded : however , having folded up the same , and put it in a second time , she cries out a-new : and , upon the second search , ( though secured by the spring ) it is found open , to the great wonder of the beholders ; since they did watch , that no visible thing could have possibly opened it . she told of a charm under the bed : and accordingly it was found in the shape of an egg , which melted away being put into the fire : she told also , that her sister that was boarded abroad , had charms put above her in the house , and would not recover of the decaying sickness till she were brought out of it : and accordingly , the child being brought home , straightway recovered . she told of their meeting in the yeard of bargarran , for consulting about the destroying of her : and accordingly the confessants have deponed , that they did meet and consult her ruine in that place . the story about her telling , that the commissioners , though at three miles distance , had granted a warrant to the sheriff , to apprehend one of her tormenters : her giving so perfect an account of the sheriff , and of mr. guthrie who was with him , while her eyes were cieled and fast : her being in excessive torments ( as she fore-told till that person was apprehended , and immediatly thereupon , tho' at many miles distance , her telling that her tormenters were now taken , betwixt ▪ twelve and one a clock in the morning ; and the sheriff when he returned , did declare the seisure to have been about that time : is so notorious and so well attested that we need only to put you in mind of it . her falling in fits upon the sight , or touch of her tormenters , was no effect of imagination : for she was fully hood-winked with a cloak , so as she saw no body whatsoever ; yet upon the approach of her tormenter , she immediately fell down dead : whereas she no ways startled upon the touch of any other : which experiment was tried for ascertaining this mean of discovery . in the last place , she is naturally sagacious and observing : and discovered her integrity in the face of the court. for when the president asked , whether or not she knew one of the prisoners names that was to be pricked ? she answered , that though she knew her well enough of her self ; yet one had told her the name of this prisoner when she was sent for to be confronted with her : so far did this girle discover her aversion from any thing that might seem intended to aid the natural evidence of truth unfairly : and her firmness to the utmost against temptations of becoming a with ; particularly against the last assault of satan , wherein he perswaded her at least to go to their meetings ; and she answered , that she would not follow such a base fallen creature : and he rejoyning , that she would go to hell however for her other sins ; and she answering , that he was a liar from the beginning , and the blood of iesus would cleanse her from all iniquity : whereupon he disappeared , and she perfectly recovered upon the sabbath thereafter , was an happy end put to this fearful tragedy of witchcraft , and confirms , to conviction , the reality of it . as to the murdering of the children , and the minister , charged in the inditement ; you may observe several extraordinary things appearing in them ; particularly , the witnesses depone , the minister to have been in excessive torments , and of an unusual colour , to have been of sound judgment ; and yet he did tell of several women about him , and that he heard the noise of the door opening , when none else did hear it . the children were well at night , and found dead in the morning , with a little blood on their noses , and blewness at the root of their ears ; which were obvious symptoms of strangling : besides , that the mother of one of them cried out , matthew , mathew , the child is dead . and the house of the other was whitened within , with sifting of meal the night before . both which particulars were told and discovered by the confessants , before the witnesses , which now concur with them in it , were examined . secondly . the second part of the probation consists of several adminicles , or corroborating evidence proven by unsuspected witnesses , which lead us to suspect those prisoners to be witches , as so many lines drawn from a circumference to a center , and as an avenue to the positive probation thereafter adduced : and these either strike at the whole prisoners in general , or some of them in particular . in general ▪ we need not enumerate all these adminicles , but remit you to the probation , which is so full concerning it ; only you will be pleased to take notice , that it is clearly proven , that all the accus'd have insensible marks , and some of them in an extraordinary manner ; that most of them have been long reputed witches , and some of them in . by a confessing witch , whose subscribed confession has been produced . you see that none of ▪ them do shed tears , nor were they ever discovered to do it since their imprisonment , notwithstanding their frequent howlings : so that it is not a sudden grief or surprise . and finally , that the girle fell in fits of torment upon the prisoners approach to her , and that she did name them all frequently , either in , or out of her fits. in particular , you see how katharine cambell was provoked by this girles discovering her theft ; whereupon she has brought in the rest of her confederats to act the following mischiefs : how thereupon cambell did curse and imprecate in a terrible manner : how she stayed out of her bed at night , and was frequently drousie in the morning : how she was named by the girle , particularly the two nights she was out of prison : the ball of hair was taken out of her pocket and burnt ; whereupon the girle 's voiding of hair at her mouth did cease : she could not express one word , even when on her knees , of prayer for the girles recovery : and the insensible marks on her were very remarkable . agnes nasmith did not torment the girl , after she had prayed for her : she was reputed a witch , and hath the marks . she came early in the morning to bargarran's yard , when , by her refusing to go in , it appeared she had no business : yea , it is plain , that she had a resentment , because she got not a greater alms the last time she was there . the girl declared ex incontinenti , that nasmith asked her health and age ; which , in these circumstances , was a shrewd presumption of her evil design : and she acknowledged her self ▪ to have done this , when she asked the age of another child ; wherein , by providence , she was befooled ; since that which she thought would have been an excuse , tended to discover her guilt . and lastly , a●…ter this appearance of agnes nasmith , the girl did take her first fit , and nominate her amongst the first tormentors . margaret lang , that great impostor , has been a master-piece of the devil ; she has confessed unnatural lust , which is known to some of your number . she sat near the door , where the charm of hair was found , which the girle declared did keep up her tongue ; and , upon burning thereof , it was loosed . the girle fell in fits upon her approach : she has notable marks ; particularly one , which the confessants declare she lately received ; and , by inspection , it appears to be new. when she came from her private conversation ( no doubt with the devil ) she raged as if she had been possest , and could not but declare , that she expected a violent death . she looked in the face of iames miller's child , and asked her age , whereupon that child sickned the same night , and named margaret lang on her death ▪ bed ; it appears she was ready to show to ianet laird a sight of her mother , who had been three years dead . and finally , she has been taken in several lyes , and gross prevarications ; particularly , you may remember , how six hours ago , when the witnesses were examined on the ball of hair found with katharin campbell , a gentleman ( mr. stewart of ) heard her say to katharin in the ear ; this is well bestow'd on you , because ye would not put it away when i desired you , &c. vvhich the said mr. stewart did openly testifie in court upon oath ; notwithstanding which this impudent vvretch had the confidence to deny it , tho katharin cambell also confest , that she had pulled her , and had spoke somewhat to her , to which she did not advert , which was no wonder , the vvitnesses deponing , at the time being close upon katharin . margaret fulton was reputed a vvitch , has the mark of it ; and acknowledged , in presence of her husband , that she made use of a charm ; which appeared full of small stones and blood. that her husband had brought her back from the faries ; and her repute of being a vvitch is of an old date ; besides her being named often by the bewitched girl . as to the lindsays , they all have the mark ; and were all of a long time reputed to be vvitches . iohn lindsay of barloch was accidentally discovered by the girles taking a fit upon his coming to the house . iohn and iames lindsays were accused by a confessing vvitch in anno , vvhich confession is publickly read before you ; and there was money given to the sheriff-depute for the delaying of the pursute . iames lindsay appeared to william semple suddenly , and flew about like a fowl , for an opportunity to strike him , in revenge of the quarrel mention'd in the deposition , and at last prevailed to strike him dead over a vvall. and finally , which is a remarkable indication , both of truth and providence , the very vvitnesses adduced in defence of the lindsays , deponed so clearly against them , even beyond the pursuers vvitnesses , that their advocate was daunted at it ; and thereupon desisted from calling any more vvitnesses to be examined in their defence . it is true , some of these indications may be in one , and others of them in another , either from nature or accident ; and yet that person not be a vvitch : but it was never heard or read , that all these indications , which are so many discoveries by providence , of a crime that might otherways have remain'd in the dark , did ever concur in one and the same individual person that was innocent : yea , on the contrary , they , by the vvisdom and experience of all nations , do as convincingly discover a vvitch , as the symptoms of a leprosie concerted by all physicians argue the person affected with the same to be leprous . but grant they are not sufficient of themselves : yet their tendency and meaning , being cleared and applyed to their proper cause , by a plain and positive probation ; there wants no more to determine you as to the prisoners guilt . and therefore , thirdly . as to the third part of the probation , vve remit the positive depositions of the confessants , and against whom they do concurr , wholly to your own perusal and examination : only be pleased to take notice . first , some things which very much add to the credibility of their testimonies , arise from their examination in court. secondly . we shall explain to you the import of the word nota , which is added to the decree of the judges , admitting these last witnesses . as to the first . elizabeth anderson is of sufficient age , being seventeen ; yet so young and punctual , that her deposition appears no effect of melancholly : she accused her father to his face when he wa●… dying in the prison , as now there are two of her aunts in the inditment , which certainly must proceed from the strength of truth , since even dives retain'd a natural affection to his relations . she went on foot to the meetings with her father , except only that the devil transported them over the water of clyde , which was easy to the prince of the air who does far greater things by his hurri-canes ; she tells that montgomeries house was meallie when his child was strangled : and she declares that she never renounced her baptism ; but was carried along by the compulsion of a parent : so that nothing can be objected against her testimony in any judgement , much less in an excepted crime . iames lindsay it is true , is of less import : yet by his weeping when he came in and was admonished of the greatness of his guilt , it appears that he had a sense of it : he hath a natural precipitancy in what he speaks , yet that is commonly the concomitant of ingenuity , as importing his expressions not to be fore-thought . he concurrs in most things with the others , and yet he has declared , that he saw not margaret fulton at dumbartoun , &c. which implys that he does not file the prisoners all at randome , but tells what occurred to his senses , &c. ianet and margaret rodgers are instances of a singular providence , for they did confess the same morning that the court did last sit , of their own proper motion , there being neither ministers nor judges by them at the time . agnes naismith is ianets relation , and she tells that she never saw katharine campbel , as margaret declares that she did not see iohn lindsay of barloch : which plainly demonstrats that they tell only the dictats of their natural conscience arising from discretion and knowledge of the true matters of fact : they both professed their repentance last sabbath in the church : and do persist with a great firmness , and you see their deportment in deponing to be congruous and exact . thomas lindsay and christian shaw , being under age , we did not press their being put to an oath ; yet you saw that they did declare in court against these criminals in such an harmony with the rest of the deponents , and gave such a cause of their knowledge , that it is certain their youngness in years adds extreamly to the credit of their testimony : because thereby it is incredible , that they could have contrived or executed the acting so by concert . as to the second . since these witnesses are admitted by the judges ; it necessarily inplyes , that they meant them to be probative ; only they added the words cum nota : that is , you must take notice , or notandum est . that there must something else concurr to prove the guilt of the prisoners , besides the depositions of any two such witnesses : but so it is , that all the circumstantial evidence , on which you have seen probation led , for more then sixteen hours of your time , are strenghtening evidences , of those witnesses credibility , and cannot but have been taken notice of by you as inferring the same things which they depone . whereby the nota is fully taken off by the concurrence of four other positive testimonys , agreeing with that of two of these witnesses : by the extraordinariness of the corpora delicti : by the probability of circumstances : and finally by the whole chain of this affair , and the sparkles of an infernal fire , which in every place have broke out of it . it is true there are some few of the circumstances that are proven only by one witness . but as to this , you may consider , st . that a witness deponing de facto proprio , is in law more credited than any other single witness : and this is the present case as to some of the circumstances . dly . the antecedent , concomitant , and subsequent , circumstances of fact , do sustain the testimony and makes the semi-plenary probations to become full . but , dly . the other circumstances , undoubtedly proven by concurring witnesses , are per se , sufficient : and therefore you saw us , at the desire of the judges , forbear to call the far greatest part of our witnesses ; because the time had already run to so great a length , and it was thought that there was already enough proven of presumptions : for it may as reasonably be imagined , that the most regular and curious scheme had emerged from the fortuitous concourse of atoms roving without rule , as that so many indications should concenter against each of these prisoners , and yet they remain innocent of witchcraft . now upon the whole , you will take notice , that presumptions being vehement , make a more certain probation then witnesses : because presumptions are natural emanations of the thing it self , which cannot be bribed ▪ whereas witnesses are obnoxious : so in our law there was one condemned for theft , another for falshood , and a third for murdering of a child , meerly upon presumptions , as is related by mc. keinzie in his criminal treatise : much more may presumptions , add to the credit of , and take off the nota from , positive witnesses , for it is a gross mistake , that several proofs , which have each of them some import , may not be joyned to make a full evidence , the same way as two small candles in a dark room , will not suffice ; yet several others being added to them , will make a sufficient light , to discover the murderer ▪ two boys will be able to carry a weight which one of them would not be able to sustain ; as two units make a full number : one witness of whatsoever dignity proves nothing ; yet out of the mouth of two or three witnesses every truth shall be established . and finally , tho one coal make not a fire that can do the work ; yet several coals added to it encrease the flame ; which is hoped will be sufficient for the operation . we shall therefore leave you with this conclusion , that as you ought to beware to condemn the innocent , and ought to incline to the safest side : so if these prisoners be proven legally guilty ; then , as to what is past , your eye ought not to spare them , no●… ought you to suffer a witch to live : and , as to the future ; in doing otherways you would be accessory to all the blasphemies , apos●…acys , murders , tortures , and seductions , &c. whereof these enemies of heaven and earth , shall hereafter be guilty , when they are set at liberty . so that the question seens simply to come to this , whether upon year oath de sideli , you can swear , that the prisoners , notwithstanding all that is proven against them , are not guilty of witchcraft ? in the determination whereof we pray god may direct you to the right course . the jury being inclosed near six hours , brought in their verdict to court , that they found the inditement . i am , &c. the second letter . sir . i have collected according to my promise , what appeared to me most specious in the reasonings , either in court , or private conversation about receiving of the confessants as witnesses . you are not to imagine , that the prisoners were condemned on the credit of these : for i do believe the probation by unexceptionable witnesses , led antecedent to this last , was so pregnant , that the prisoners might have been condemned on it , tho' these last had not been adduced . i may have missed the energy of the argument sometimes , in a case which in it self is so abstruse : however , you have it in such manner as i was able to comprehend it ; as follows . in order to the more satisfactory answering of the objections made against these last witnesses , we shall first , lay before you the state of the case : and , then , clear up the ●…mination of it . as to the first , the question is not , whether partners in the crime , or others mentioned in the objections , can be a concluding proof of themselves , tho' two of them should concurr as to the same act of witchcraft : but whether the corpora delicti appearing already to imply witchcraft , and the extrinsick presumptions being so pregnant , to infer that these prisoners are the witches : there concurring such characters , as by the observation of all nations and ages , are the symptoms of a witch ; particularly the marks , fame , not shedding of tears , &c. which are providencial discoveries of so dark a crime , that like avenues lead us to the secret of it . and finally , when six persons of different ages and stations , fiye confessants , and the girl , do , when separatly examined , agree in their answers to every material question that is put to them , even tho' it be new ; so that it could not be concerted : we say , whether or not in such a case may witnesses be received to compleat the evidence by a positive probation , of a matter of fact which is the object of sense , tho' otherways they be liable to exception , if such extraordinariness of the corpora delicti , clearness of the circumstances , and of the diagnosticks of the witches ; did not preceed them ; as you have seen it proven they do ? the case is not , whether these witnesses would be good in an ordinary crime , which commonly happens to be exposed to other witnesses , then those concerned in it : but whether they can be received in this extraordinary , occult , and excepted crime of witchcraft ; wherein there are two special cases to be consider'd ; viz. sometimes the acts thereof are open and admit the choise of witnesses ; such as charms used in the day-time , when the actor is visible . but that part of witchcraft , whereby witches meet in the night-time , adore their lord , contrive their mischievous designs , and accordingly afterwards put them in execution , when other witnesses are asleep , or the witches themselves are covered from sight : we say , that this can be no otherways proven than by these that are privy to it , joyned to the positive proof and presumptions before-mentioned . we do not alledge , that persons altogether destitute of knowledge and natural conscience are to be admitted in any case , such as infants , mad , foolish persons , &c. neither do we contend , that thomas lindsay and christian shaw , who are under age , should be put to their oath ; for they are only to be examined separatly before the court , upon queries , by which it may appear , whether or not they agree with the four other confessants , that are to depone before them ; and this is the prisoners advantage in case of disagreement : but we insist , that any person above nonage , giving evidences of considerable knowledge and natural conscience ( which is a sufficient fond for all the credit that we need in this case , that is already almost fully proven ) is to be received as a witness . as to the d . we shall make this as clear as noon-day . st . from reason and the nature of the thing . dly . the unanimous judgment of lawyers in all nations and ages . dly . our own customs and decisions . and thly . the singularity of this circumstantiat case . as to the first . the going to , and coming from meetings , especially on ●…oot ; the falling down , and worshiping the devil there , untler a corporal shape ( which he had when he tempted our saviour to do it ) the actual murdering of children by a cord and napkin ; and the tormenting of others by pins , &c. are plain objects of sense : and therefore he senses are to be believed concerning them . for as reason hath things intelligible , and faith things supernatural ; so the senses have things c●…rporeal to their object , as to which they are to be trusted , until it be proven , that the appearance is impossible , or that the witness of it , is an impostor . it is part of the witches purchase from the devil , that they cannot be seen on some occasions : so that the abominations committed then would remain unpunished , if such witnesses were not admitted . i●… cannot be thought that witches ( who of all criminals are the most backward to confess ) would venture the loss of their own lives , by deponing against others , against whom they have no special pi●…que ; yea , for whom they have particular affection , as several of the prisoners are some of the witnesses relations . nor has the devil any peculiar interest to instigat them thereunto : for several of the prisoners have confessed other execrable crimes : whereby it cannot be supposed , that satan would be divided against himself . god in his ordinary providence has taken such care of publick judgments , that the enemy of justices special power ceases as to that , as appears by the witches not being able either to do more harm , or to escape , after god's ministers begin to counteract satan's instruments by imprisonment . and finally , the oddness of the crimes , the concurrence of the presumptions ; and the existence of matters of fact , wherein these consessants ( tho' not knowing the same otherways ) do agree with other unexceptionable witnesses , &c. do sufficiently add to their credibility : for as falshood being a crime , is never presumed ▪ so ●… person found true in many things , is still presumed to continue such , till the contrary be evinced . as to the second . socius criminis &c. admittitur si delictum sit nefandum men. a. i. q. l. d . l c. c. is . . n. . seq . aut ocultum & veritas aliunde haberinon p●…sit m●…s . ●…ol . . c●…n . . n. . aut di●…ficilis probationis farin . lib. . op. criminalium . ●…it . . q. ●… . n. . mas. v●…l . ●… . co●… . . n. th . menoch . l. d . cas. . l. st . q. . nocturno tempere comi●… qu●… dis●…ilis dicuntur probationis boer . deci●… . . n. . menoch . d. cas. . n. . 〈◊〉 〈◊〉 〈◊〉 presump●…iva & conjectur at a probatio sufficit , verum etiam in habiles admit●…tur faria . ●… . d . ●…r . . q. . n. ▪ mas●… . l. . con. . n. . i●…em in dilictis commissis in ere●… , 〈◊〉 , mo●…te alio●… loco secreto , gomez . var. res , tom. d. c. . n. . far. d. tit. . q. . ●… . sed o●…cultum non dicitur quod ac●… non intervenerint , at quod de natura delidi vel r●…ne 〈◊〉 & ●…poris a●…ii tes●…s habitu intervenire non po●…uerint : ut est mal●…ficium 〈◊〉 quo socius 〈◊〉 , &c. a●…mittitur . men. l. d . cap. . cas. . n. . campeg . te test . reg ●… . ●… ▪ 〈◊〉 . . c●…otus 〈◊〉 〈◊〉 . part th . n. . o●…dindorp . d●… . ●…est . ●…il . de personis testium n. . in a word all lawyers who have writ particular treatises on witch●…rast in germany , italy , love●… , fran●… , and spain , &c. do concl●…de , that inhabile witnesses ; and particularly socii are to be admitted in vvit●…craft ; only the strictest of them do think , that this admission is to be cum nota ; or as delrio in the place cited for the prisoners expresses it , ex his so●…is , the judge is not to condemn , nor do we require it . as to the ●…hird . we have the testimony of our famous k. ia. th . de●…on . lib. . c. ult . telling us , that it is our law , that boys , girls , infamous persons , &c. are not to be rejected any more in witch●…rast , than in humane lese majesty , even tho' they assert others to have been presen●… at imaginary meetings : because this supposes their having entred into a pre-contract : he say●… , th●…t 〈◊〉 mark , and the want of tears , are pregnant aids to the discovery , quod deus prat●… 〈◊〉 ordi●…em voluit ess●… secretae iman●…tatis judictum , & co non permittente ut fedissimi criminis 〈◊〉 〈◊〉 . he gi●…es an instance of a girl , who having named several witches 〈◊〉 her 〈◊〉 , they 〈◊〉 all condemne●… upon 〈◊〉 concurring presumptions . this is not a 〈◊〉 〈◊〉 , but ●… man who as cur●… u●… , was exact : as ●…rudent did not publish such ●…hings 〈◊〉 the approbation of the best divines and lawyers ▪ as a pri●…ce , is to be craedited about the law of his own country ; and as a king has determined any doubt that might have remained in this ●…oint , as far as the law of our government will permit . but further our judges and lawyers have followed his majesty : for in all the processes in the journals ; fame , and accusation , and the mark , are still sustained , as most pergnant presumptions ; upon which , and a very small probation besides , witches have been frequently condemned . so in the processes against the bewitchers of sir george maxwel of pollock , and hamilton of barns , anno , . socius criminis , tho under age , is sustained to be a witness : and witnesses are adduced before the jury for proving , that the mark was found upon some of the witches . women and minors have been received by multitudes of decisions cited by mckenzie . tit. prob . by witnesses , and tit. witch●…raft . and he also cites decisions , where , in paralel cases , socii criminis and others inhabile were admitted ; particularly in treason and in falshood : and all lawyers conclude , that witchcraft is as much an excepted crime as these . as to the th . what ever inhability these witnesses might be under , it is fully made up , and they rendred unexceptionably habile by the chain of this whole business . it is true one m●… thro the concurrence of corrosive humors , may have an insensible mark ; another be enviou●…y defamed : a third may thro sudden grief or melancholly , not be able to weep , &c. a fourth may be loaded with suspitious circumstances , when extraordinary things fall out in t●… country : and a fifth may be deponed against by two false vvitnesses , tho neither of these separatly be truly vvitches . but by the known observation and experience of mankind , none except vvitches have had the unhappy medley and concurse of all or most of these indicia , and ordinarly , and for the greater part , vvitches have them : so that since the rules of judgment are established upon that , quod plerumque fit , which does obtain till an excepti●… be apparent in a special case , the conjunction of these in one per●…on , does as plainly give 〈◊〉 character , as the most certain symptoms of the plainest disease , being universally concer●…d in all parts of the vvorld , points out to us that the haver of them is a person ●…ruly affected with that disease , whereof he hath the concurrent diagnosticks . in a word , one or other 〈◊〉 these may concurr in the innocent ; but no vvriters do attest , that all of them have concentred in any other person in the world but a vvitch : and on the other hand , their taking place in witches , through all parts of the world , must proceed from a common , and not from a peculiar humour or cause . the specifick aptitude , of some of the nicest of the indicia , which appeared from the probation already led , to discover a witch , do serve to clear the ground of the worlds observation concerning them . particularly the devil , as aping god , imprints a sacrament of his covenant : besides that , commonly this mark being given at the first meeting , does by its intollerable pain , force the witch to a second randevouz for curing it , at which the poor wretch being under this furious necessity , fixes the paction by renewing it with deliberation , ha●…ing been diverted in the mean time from considering the horridness of the first 〈◊〉 〈◊〉 the pain . the inability to shed tears may be a characteristick of harden●…ng , th●… not alw●… ▪ in the case of christians ; yet in these who have ceased to be such ; lest the devil giving the●… such words of scripture and prayer as many have , it should be impossible to discover their hypocri●…y ; and that is not satan's own interest , since by this discovery occasion i●… given to buffoon the profession of holiness . a report often arises without ground , but a consta●… report that keeps footing ▪ implyes for the most part a surer cause ; especially when it is o●… persons below envy ; and by persons above calumny . the girls falling in fits at the approach of the prisoners might proceed from antipathie , arising from the poisono●… steems of the witch accustom'd to produce that effect through a vertue affixed thereun●…o by the dev●… , by conjunction of natural causes ( the same way as the invisible ●…estilence does operat ) of his promise of casting the girl in fits at the witches presence , might have been general ; whereby the witch was eventually befooled and discovered , as it often falls out : for satan envies even their temporal felicity , and fears lest by continuing here , they should be pluck●…d out of his hands by conversion : when they come to perceive the delu●…ion of his promises to make them rich and the like , &c. there was one thing further , which was tried before your lordships , viz. none of the prisoners that were tried ( tho most sagacious and knowing , and perfect in memory , so that it could not proceed from ignorance or forgetfulness ) could make out the attempt of saying the lord's prayer ; which may either be a secret judgment for renouncing their first lord , from whom it is pecul●…arly denominated ; or by restraint of their new lord , who may think that too special an homage to his adversary . but we have hindered you too long with that which is not necessary : for this being incontravertible law and custom , there needs no phylosophy to support it : since legislators do reason , but subjects must obey : and both the fool and the lazie ( who have neither read nor thought enough to understand this subject ) are to be left to their own chimera's : yet least they should insult , we shall answer in their fashion , such of the objections as the prisoners advocate thought any ways worthy to be repeated in this place . whereas it is objected , that delrio sect. . sess. . says , that socii are not to be admitted witnesses ad condemnandum ; especially considering , that the probation ought to be luce meridiana clarior . it is answered , that the place it self confutes this inference in the present case : for it says , ex his solis non est procedendum ad condemnationem , s●…io contrarium communius ●…eneri & in praxi ●…tinere , &c. so that it is evident , first . that the common opinion and custom is in the contrary , even when there is no other probation , but by the partners of the crime . yet , second●…y , we are not so strai●…ned , but subsume in his very words , ex his solis , we do not desire the prisoners should be condemned ; but your lordships see these witnesses we are to adduce , are not soli , or alone ; for the probation led these last sixteen hours , are so many concomitants and discoveries of providence , which astruct and make up any defect in their credit that can be desiderat . hence , thirdly , the meaning of that maxim ( which is metaphorical , as appears by the words , clarior luce meridiana , an equal clearness being sufficient ) is fully answered , and takes place in the present case , for the extraordinariness of the corpora delicti , pregnancy of the presumptions , and punctualness of the positive probation , being conjoyned ; there is not a clearer proof upon record in any nation , than that to which , 't is hoped , these will amount . whereas this allegation is enforced , by pretending it were of dangerous consequence to allow such witnesses to prove meeting with the devil , since satan might have represented other●… by their false shapes . it is answered . first . that we are not straitned in this ; because there are many articles proven , which ●…ould not have been falsifyed . but if we give some scope to reasoning , even in this point , it is to be considered , that the rules of judgement are established upon that , which , for the most part , does still obtain ; and rules are to be followed , till an exception be proven in a particular circumstantiat case . but so it is , by the experience and observation of the wisest divines , lawyers , philosophers , physicians , states-men , judges and historians , at home and abroad ( that are too wise to be imposed upon , and too ingenuous to deceive us , when they all concur in the same matter of fact ) beside the testimony of witches themselves every where ; makes the apparitions of withes to be commonly and mostly real ; so delrio tells us , lib. . sect. . illusi rarissime contingit , ita iaquerias , comensis , sprengirus bien●…dus , &c. and therefore the testimony of the senses is always to be credited concerning them , until it be disprov'd . for single or few instances of false representations to the s●…nses esteeming them to be true , or a possibility of appearances being false , can no ways invalida●… the rule established upon experience , which is common , and for the most part , whereby no exception is to be proven in a special case ; since a wonder does not subvert the proof draw●…●…rom the common course of nature ; logick admits not to argue a 〈◊〉 , or from possibility to existence ▪ law puts the burden of proving simulation on the affirmer , and that which se●…dom occurrs , is not considered by the legislators . for illustrating of which , it is further to be considered , that for the most part and ordinarily , the witches are personally existent in the places where they appear ; because it 's more easie for the prince of the air to transport them in his hurricanes which he can raise , as is plain in the instance of iob ( who was put in his power , i. e. his natural power without delegation ) forming a fence upon their face , whereby the violence of the air may be diverted from choking them : than to form the curious miniature of such various transactions on their brain : the difficulty whereof is the ●…eater , that all their 〈◊〉 are not disposed at all times the same way ; and they have not the seeds of this work , unless they had once acted it in reality . it is both the greater crime and pleasure to act in reality , which therefore the devil and witches do rather chuse ( unless the place be far distant , or the party indisposed ) and this de facto is attested to be so , by the writers and witches in all nations and ages . secondly . notwithstanding that the rule must hold , till an exception of exculpation be evinced , as to a particular person , by evidencing , that the real appearance was in that special case a true mistake ; yet this exception is sufficient for safety of the misrepresented ; since the same providence which permitted the affliction , will order the out-gate and exculpation ; either by the aerial bodies not abyding the touch , or some other distinction , as providence commonly allowes the devil to personate only with cloven feet , or that the apparition was solely to one single witness , who cannot be a proof ; or that the innocent can prove alibi ; or finally , the known character of a samuel , will purge and dispel the aspersions of satan , contrived on purpose to discredit the evidence of sense , by which alone his instruments can be discovered . especially this character being joyned to the other circumstances of the providence ; such as when good men are disguised , they are mostly passive in the scene and presumptions . whereas witches are personally active in their common life by such words and deeds , as ( in conjunction with these appearances ) conspire to make us know , and distinguish them from the truely good ; since these witches open profanity , naughtiness , or unvailed hypocrisy , being cleared by fame , sealed by the mark , and confirmed by the other discoveries of the presumptions that ly proven before you , do still make a land-mark betwixt the children of darkness and light. so delrio , lib. . sect. . n. . tells of athanasius and st. germanus , against whom probation was adduced for sorcery , but providence did disprove it . it 's a famous instance of susanna , represented by the elders ; which , though not in the case of spectre , yet agrees in the rationale . the representation by pharo's magicians had concomitants , by which they were discovered and confounded . but lastly , suppose that god , in the depth of his wisdom ( to convince the error of too much self confidence ) should permit all necessary probation to concur against an innocent person ; yet the judge , following the faith of proofs , established by divine and humane laws , is altogether innocent : and since this case is very rare , the evil is less than the establishing a principle , by which most of all these monsters could not be cut off . upon the whole , it is certain , that tho' oft-times false witnesses set on by the devil , have taken away an harmless life , by accusing it of crimes ; yet the testimony of witnesses must still be credited , till they be made evident : so these appearances of witches , with the other specialties before exprest , being proven , ought to be esteemed real , till the fallacy be made evident . especially seeing there are examples in ancient and modern history of satan's representing the best of men , as committing murther , buggrie , &c. in effigie ; so delrio , lib. . sect. . n. . relates , that st. silvanus was represented by the devil , as committing a common capital crime : and the like of a monk : whereof there are several modern paralel instances ; yet this cannot enervate the rule and faith of publick judicatures , founded on no more but upon the sight of the like appearances ; and any argument against the probation in witchcraft , will equally hold against the probation of any other 〈◊〉 〈◊〉 . wherefore the rules of them both must be common , as to believing the 〈◊〉 〈◊〉 , 〈◊〉 supra ; till their error be individually discovered . finally , the certainty is noways diminished by the extraordinariness of the appearance to the senses : for in law and nature reality and not simulation is presumed , 〈◊〉 the contrary be made appear by proving the thing not possible in nature , or tho' it be possible , that it is actually false . this is answer enough to those who place a great part of their small wit in a nonsensical arguing against all divine authority : but writers further illustrate that the extraordinariness of a matter of fact , does not exclude its reality from being the subject of the testimony of vvitnesses , in our saviours miracles , transfiguration , vvalking on the vvater , standing in the midst of the disciples while the doors were shut , and arguing assurance by their senses , that a spirit had not flesh and bones , tho' indeed the surer vvo●…d of prophe●…e did put these beyond doubt . nor could it be alledged for the prisoners ( tho they had the last word , as perhaps they have not , in objections against witnesses , since therein re●…unt acto●…es by atta●…qing the presumed hability , or legality of the vvitnesses ) that it s not conceiveable , how the girl or vvitnesses could see what the bystanders could not behold : besides the impossibility of the real bodies entering at closs doors and windows , or not intercepting the sight o●… what is at its back . for to this it would be answered . st . proven facts must not be denyed , tho' philosophers have not yet certainy reached the invisible manner of their existence : so in nature , the load-stone draws the iron , the compass turns always to the poles , &c. in scripture the angel●… ( and the devil was once such , retaining as yet his natural powers ) smote the sodomites , that they could not see the poor ; tho' they saw the house . balaam's ass perceived the angel that stood undiscover'd to himself ; and the rod thrown down by the magicians of egypt , was no doubt , seen by themselves , tho' invisible to the by standers . vvhich holding of their eyes , interpreters explain to have been done by natural means ; and yet the manner thereof is certainly difficult . however , it is also certain , that if a possible way can be proposed , the reality of a proved fact is not to be contradicted : and this can be done in the present case : for , secondly . satan's natural knowledge , and acquired experience , makes him perfect in the opticks and limning : besides that , as a spirit , he excels in strength and agility ; whereby he may easily bewitch the eyes of others , to whom he intends that his instruments should not be seen , in this manner , as was formerly hinted , viz. he constricts the pores of the vvitches vehicle , which intercepts a part of the rayes reflecting from her body ; he condenses the interjacent air , with grosser meteors blown into it , or otherwayes does violently move it , which drowns another part of the rayes : and lastly , he obstructs the optick nerves with humors stirred toward them : all which joyned together , may easily intercept the whole rayes reflecting from these bodies , so as to make no impression upon the common sense ; and yet at the same time , by refraction of the rayes , glyding along the fitted sides of the volatile couch , wherein satan transports them , and thereby meeting and coming to the eye , as if there were nothing interjacent , the vvall , or chair , behind the same bodies , may be seen ; as a piece of money lying out of sight in a cup , becomes visible , so soon as the medium is altered by pouring some vvater on it . several of your number do know , that the girle declared , that she saw and heard the doors and vvindows open at the vvitches entry , when , no doubt , the devil had precondensed a soft stoppage on the eyes and ears of others , to whom that was unperceiv'd . so apolinus escaped domitian's sight ; and giges became invisible by his magical ring . iohn of sali●…bury tells us of a vvitch , that could make any thing not to be seen : and mejerus mentions another , that had the like power . some italian vvitches of greater then ordinary wit confessed to grillandus , the devils opening doors and windows for them , tho the more ignorant , by a fascination , think themselves actors of this . whence it ought not to be doubted , by any reasonable man , what in all times and places is so uncontestible fact. finally , the prisoners could not insist , that those confessants are to depone only on their imagination . which can prove no more against themselves , or others , than a dream . for still it s to be minded , that there are other proofs to which this is only necessary , as a consonant circumstance . but further , arg. causa , it is answered , that the allegation is a mistake ; seeing they declare plain matters of fact , obvious not only to one , but to several of their senses , viz. some of them went the greatest part of the way to these meetings on foot : they there saw and touched their confederates ; they heard their combinations to destroy and torture the infants , the girle and the ministers : they returned on foot again : and even when they were carried thither , or back again , they knew , on the next day that it was no dream , by the same way as all other mortals discover the difference . but moreover , this is confirmed by some real effects of a personal presence , as you have seen in the probation : and it is yet further cleared by the journal of bargarrens daughters sufferings ; which was attested before the former commissioners , and is known in the country ; particularly the glas●… of sack , and orange pi●…e ; the pieces of the clouted sleeves ; the words expressed on the sudden murther of the child , by the woman that looked after it , which are constantly told by some of the confessants ; as also the houses being strewed with meal that night . the girle , the hood-wink'd , her falling in fits at their approach , &c. and others , which shall be pointed at to the jury , conjoyned together , can be ascribed to no other cause then the real ex●…stence of the witches persons in the place : unless it be said , that satan might possibly have foisted and suborned all those ; and thence it be concluded , that the devil did actually so , in which case the objecters are the persons that found their opinion on imagination , without any positive ground of the reality of what they fancy ; yea , against positive grounds , of belief in the contrary ; which arguing from possibility to existence , is already sufficient exploded . whereas , for strengthning the objection it is alledged , that the confessants having been in the devils service , and renounced christ , they are not capable o●… the religion of an oath . it is answered , first . in the rules of charity , &c. the confessants , tho once witches , have now , at least the majority of them , ceased to be such , having had the use of means , by the ministers and word , and actually declared their repentance , and the devils ceasing to molest them ; particularly elizabeth anderson was only carried along violently by her father , and stood out , to the last , renouncing of her batism , or consenting to those crimes which were contrived in their meetings . ianet and margaret rodgers do testifie a great remorse , and avowed the same last sabbath in the face of the congregation . so those three are sufficient , whatever might be said against the other two , especially if we joyn the improbability , either of hazarding their own lives , or the devils sending them out against these prisoners , or their destroying their own relations ; as was remarked before . but , secondly . whether they remain witches or not ; it is certain , by reason and experience , that the devils peculiar influence ceaseth when they are brought to judgment : by the common course of providence : and therefore the authors before cited admit witches whether penitent or not . thirdly . all the supposed defects of their evidence is supplied , and the intireness thereof compleated , by their testimonies being so wonderfully confirmed ; particularly the confessants are constant from the first discovery ; uniform in such various circumstances , not only with themselves , but with the girle : they declare nothing but what is probable , most of the prisoners having been reputed witches , all of them having the mark ; and one or other of them , ( to whom their associates who delighted in mischief , never failed to joyn ) having had particular provocations to take revenge by the torture and deaths mentioned : besides , the other presumptions of guilt already proven before you . the confessants were threatned to retract by the prisoners themselves and their friends : besides the bad usage from others in the countrey . they concurr with the bewitched girles testimony , and amongst themselves , even when examin'd singly : and upon new things : as several of your number have tryed the experiment : on this head delrio , lib. . sect. . n. . wisely observes , quamvis tam facile foret demoni plures decipere quam unum tamen non est censendus deus hoc aeque p●…rmi tere ne omnis ratio probandi talia delicta occulta judicibus adimatur ; hoc enim est dissentaneum provid●…ntiae divinae . the reiteration of the acts which they declare , as to some persons that they never saw , except in these congresses , and yet whom they knew now on the first sight , is unaccountable , if they were cheats : and that they are not such is further confirm'd by some of the prisoners being accused , by a confessing witch in anno . and you know that others accus'd by these confessants , were lately brought in guilty by the verdict of a former inquest , &c. which are so many joynt proofs of the witnesses integrity , and make a chain of evidence and moral demonstration both against error in themselves , and delusion , in relation to others , &c. there were some things objected from the law of scotland , of which also i shall give you a touch . whereas it was alledged , that irretiti criminibus capitalibus , those who are indicted for capital crimes , and so under the pursuers power , cannot be admitted to be witnesses ; conform to a statute in regiam majestatem . to this it was answered , that we need not say , that these statutes have not the force of law , except in so far as they are received by custom ; and are conformable to law. a laick cannot witness against a clerk , or e contra , &c. nor need we make use of that which is obvious , viz. that these statutes are only common rules in ordinary crimes ; which have their exception in all occult and excepted crimes , such as witchcraft , &c. nam omnis regula subverti potest , and particularly this rule is actually so restricted in the case of witchcraft , by the opinion of lawyers and the customes before-mentioned , which are the best interpreters of laws : for if this application should hold , a socius criminis could never be admitted : but we positively deny , that those confessants are under our power or influence ; seeing elizabeth anderson is not guilty of witchcraft , for any thing that does appear : the lindsays were never indicted for it ; and the inditement against ianet and margaret rogers was drop'd ; as the whole commission is to expire against the first of iune , betwixt and which time , they are to proceed no further then this particular trial. so that this objection vanishes into smoak . whereas it is pretended , that the rogers's cannot be received , because not given out in the list of witnesses ; conform to the regulation , whereby the prisoners might have proven their objection by their exculpation . it was answered , st . this objection ought to be rejected ; because , besides that the act speaks only of criminal libells , and not indictments , which with the list of the witnesses may be given in far shorter time than the additional list has been given to the prisoners indited , being prisoners : this act is interpreted by the common custom of the justice court ; of giving additional lists after the first , upon shorter time then this has been given : as is particularly attested by iames guthry macer , who gave them , and being a person in officio , his testimony is to be credited in what relates to his office : so that the old custom confirmed by a decision , august d. ▪ where alexander forrester was cited apud acta against a vvitch , continues as to this point , as is related by mckenzie , pag. . but dly . any objection that the prisoners pretend against these witnesses , is in jure , or may instantly appear . dly . the case is altogether extraordinary and circumstantiat : for these witnesses had not confessed : and so were not existent under that reduplication when the principal list was given out : whereby the act of parliament can only be understood of witnesses , that were then existent . and finally the prisoners got a general warrand of exculpation for citing of any witnesses they pleased , and they have had several days since they got this additional list , so that they might have cited witnesses to prove their objections , were it not the truth is , they have none , besides these that are common and before answered . thus i have given you hints that your own reason ( which i know to be refin'd ) may improve and apply , so as to dissolve the quibles which the petty witts , who have not soul enough of themselves to penetrate into the depth of that which is abstruse may raise against it : it being their common talent either to skipp over things superficially , or else to attaque some of the slightest outworks , and then to triumph as if they had obtain'd the victory . i must confess that none could be more sceptical as to the truth of such odd things as i had heard ; nor inquisitive for canvassing the reality , and explications of them , then i was before my attendance at bargarrans house , and the several dyets of court ; and my conversation with some of those concerned in the matter . but now , after all that i have seen , reasoned , and heard ; i do acknowledge may self entirely captivated by the dictats of natural understanding and common sense , into a firm belief and perswasion , that , as there is such a thing as witchcraft , so it was eminent in its forementioned effects ; and that the seven prisoners were some of the witches . i have troubled you little with my own observations ; yet lest you should think me too lazy i shall make one , and that is , that i do not think the greater part of the condemned prisoners will ever fully confess : for which conjecture i have two grounds , viz. that they are neither ignorant nor melancholick ; but on the contrary , some of them would seem to have been once enlightned before they fell away , so that if this be a sin unto death , there is no appearance that they will glorify god by confession . several of them are persons of singular knowledge and acuteness beyond the common level of their station : particularly margaret lang did make harangues in her own defence , which neither divine nor lawyer could well out-do : yet i thought that when they sp●…ke in a matte●… of any concern , their eyes stood squint and fixed , as if they had been turning their ears and attending to some invisible dictator . their answers to the trying questions put to them , were surprisingly subtile and cautious : tho indeed , by the indu●…ry of some of the judges and lawyers , they were sometimes catch'd in lyes , prevarications , and contradictions ; which might have proceeded either from natural or perternatural causes . some of them were esteemed in the country to be very sagacious and exact in their bussiness : margaret lang having been a noted midwife , and one of the lindsays having acquired a considerable fortune by his tillage and trade : yet it was observed , that there did commonly break out in their hypocritical way of living , something odd either of iniquity or affectation ; and lindsay did cunningly enough get off from the sheriff when he was formerly accused in . melancholy persons are lovers of solitude ; witches of society , and feasts : those are commonly pale and heavy ; many of these corpulent and ●…oluptuous witches are hard to confess as knowing their guilt ; the melancholy delight to discover their horridest damps , because they think them no crime : the contessions of the one are every where uniform ; the others phantasms are as various as their humours . finally , witches teach their trade ; whereas conceits would dye with the melancholy ; and can no more be conveyed by them to others then the humour which is the specifick cause thereof . as these distinguishing characters do hold in the general , so in this particular case there are several others : such as , most of the prisoners were of middle-age , one of them not much above twenty ; and the first confessants are known to be young : so that dotage or melancholly are the less to be suspected ; yea was morally impossible in many of their cases . for the facts which the confessants had formerly declared before the commissioners for enquiry , were sworn to by other unexceptionable witnesses before the commissioners for the trial ; and their circumstances were such , that one of 'em could not know what was to be deponded by the other : as it 's already manifest , that the real effects in several passages of bargarrans daughter were not possibly producible by any imagination or humour ; and it is special in this case , tha●… neither the prisoners nor confessants were distempered by being kept from sleep , tortured , or the like , which were too usual in former times ; but all the measures were strictly observed , that are requisits to a truly impartial judgment . i needed not insert the copies of the depositions themselves : because it is not deny'd that they are such as represented in the pleadings ; the chief question being about the legality of the last deponents . nor is there any need to insert the defendants part of the debate , seperately by it self ; in respect that it is faithfully repeated or implied in what you have here sent you . upon the whole i do believe ; that there is scarcely a more remarkable providence of this nature to be found in any true history ; nor was there ever a more exact caution in any enquiry or trial of this kind : a more clear probation , without confession of the prisoners themselves , or , a more just sentence , putting together all circumstances , upon record . i am , what you have made me , yours , &c. finis . we have brought our hogs to a fair market: or, strange newes from new-gate; being a most pleasant and historical narrative, of captain james hind, never before published, of his merry pranks, witty jests, unparallel'd attempts, and strange designs. with his orders, instructions, and decree, to all his royal gang, and fraternity; the appearing of a strange vision on munday morning last, with a crown upon his head; the speech and command that were then given to cap. hind; and the manner how it vanished away. as also how he was enchanted by a witch at hatfield, for the space of three years; and how she switch'd his horse with a white rod, and gave him a thing like a sun-diall, the point of which should direct him which way to take when persued. with his speech; the old hags charm; and the raising of the devil in the likeness of a lyon; to the great admiration and wonder of all that shall read the same. g. h. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing w thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) we have brought our hogs to a fair market: or, strange newes from new-gate; being a most pleasant and historical narrative, of captain james hind, never before published, of his merry pranks, witty jests, unparallel'd attempts, and strange designs. with his orders, instructions, and decree, to all his royal gang, and fraternity; the appearing of a strange vision on munday morning last, with a crown upon his head; the speech and command that were then given to cap. hind; and the manner how it vanished away. as also how he was enchanted by a witch at hatfield, for the space of three years; and how she switch'd his horse with a white rod, and gave him a thing like a sun-diall, the point of which should direct him which way to take when persued. with his speech; the old hags charm; and the raising of the devil in the likeness of a lyon; to the great admiration and wonder of all that shall read the same. g. h. p. : ill. (woodcuts) for george horton, imprinted at london, : [i.e. ] "to the reader" signed: g.h. partly in verse. refer's to hind's imprisonment in newgate; he was executed in . annotation on thomason copy: "jan. "; the in the date has been crossed out and replaced with a . reproduction of the original in the british library. eng hind, james, d. . brigands and robbers -- england -- early works to . witchcraft -- england -- early works to . royalists -- early works to . a r (thomason e _ ). civilwar no we have brought our hogs to a fair market: or, strange newes from new-gate;: being a most pleasant and historical narrative, of captain jam g. h. f the rate of defects per , words puts this text in the f category of texts with or more defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion we have brought our hogs to a fair market : or , strange newes from new-gate ; being a most pleasant and historical narrative , of captain james hind , never before published , of his merry pranks , witty jests , unparallel'd attempts , and strange designs . with his orders , instructions , and decree , to all his royal gang , and fraternity ; the appearing of a strange vision on munday morning last , with a crown upon his head ; the speech and command that were then given to cap. hind ; and the manner how it vanished away . as also how he was enchanted by a witch at hatfield , for the space of three years ; and how she switch'd his horse with a white rod , and gave him a thing like a sun-diall , the point of which should direct him which way to take when persued . with his speech ; the old hags charm ; and the raising of the devil in the likeness of a lyon ; to the great admiration and wonder of all that shall read the same . unparallel'd hind . imprinted at london , for george horton , ● . to the reader . beloved countrey-men , whereas there hath been sundry various relations lately divulged upon the proceedings of captain james hind , and divers impertinencies therein recited , which he detests against : in order whereunto at his request and desire , ( for general satisfaction ) i have drawn up this ensuing tract ; wherein is presented to thy view , his merry pranks , witty jests , unparalleld attempts , wonderful escapes , unexampled designes , never before published , and attested under his own hand ; so that what hatred the effects of his feates purchased , the quaintness of them palliated ; that we may well conclude , though clavil's fortune far more happy prov'd ; this lives , and yet may die , much more belov'd . g. h. o yes , o yes , o yes . these are to certifie all persons whom it may concern , that i james hind , do here strictly charge and require , all and every one of the bilbo blades , lattely appertaining to our royal gang and fraternity , that they do not recede or flinch from their principles , nor to betray each other for the lucre of l. which is the reward , and which will make them swallow a false oath as easily , as one do would butter'd fish ; i do likewise conjure you to keeep your hands from picking and stealing , and to be in charity with all men , except the caterpillars of the times , viz. long-gown men , committee-men , excize-men , sequestrators , and other sacrilegious persons . i do likewise strictly order and command , that you keep your hands from shedding of innocent bloud ▪ that you relieve the poor , help the needy , cloath the naked , and in so doing ▪ you will e●●●nize your fame to all ages : and make the cutting trade renowned . farewel , j. hind . how hind was betrayed by two whores ; who sent two high-way men to take his money ; and how he killed one of their horses , and rob'd the other of his money . hind being full of gold , past away the day very merrily , and towards night , rides to an inn which stood in a private road , where it seems some high-way men did use ; after he had seen his horse carefully drest and fed , came into the house , where were two h●nd●ome ladies by the fire ; he bespoke a good supper , and invited the ladies to it ; when supper was ready , he called for wine , & made them merry ; they seemed very coy to him ; but knowing their humour , puld out of his pocket a handful of gold , singing the song , maid ▪ where are your hearts become , look you what here is ! after much mirth , to bed he went ; he had not been long a bed ; but the two men came in who kept these two whores , to whom they said , that there was a gentleman in the house that had abund●nce of gold about him : they resolve to watch his going , and to follow him in the morning ; hind being wakeful , rose early in the morning , and was mounted before those lads were stirring : when they heard his horse prance , they looked out at a window to see him ; but the theev●s seeing he had so good a horse , were like to fall out who should have him : one said , i will have the horse , and you shall have his money : nay , said the other , i will have his horse . they quickly made themselves ready , and rod after hind ; when they had overtaken him , they asked him which way he rod ; he answers them ▪ towards cambridge : and coming to a place where no people were nigh , one of the the●ves jears hind , holding money in his hand , & sings , maids where a●e your hearts become , look you what here is ! hind seeing their intent , and knowing he was betray'd , answers them in the same tune : now you rogues , you are bot● undone , look you what here is ; firing at one of them , and shot his horse in the head ; which the other seeing , betook himself to flight ; but hind soon overtook him , and takes away his money , saying ; is there but one master-thief in england , and would you venture to rob him : verily , were you not of my own profession , neither of you should have lived ; but seeing th●u ventured hard for it , thou deservest something : so hind gave him his money back which he had taken from him , saying to him , remember what i say unto you : disgrace not your selves with small sums , but aim high , and for great ones ; for the least will bring you to the gallows ; and so farewell , o precious councel . how hind was in●hanted by a cunning woman , who after some discourse switched him with a ch●rmed r●d , not to b● taken or harmed during the time this charm should last , w●●ch was for three years . 〈…〉 high-way-men of their money , it was his chance 〈…〉 george-inn being then the posthouse , where 〈…〉 gentlemen that were there : in the morning very early hind cals for his horse , to be gon ; being now mounted , he takes leave of the gentlemen ; but as he rod along hatfield , at the towns-end , an old woman asked an alms of him , his horse was so charitable minded that he presently staid , and would go no further ; sir , said the old woman , i have something to say to you , and then you shall be gon ; hind not liking her countenance , pul'd out s. and gave her , thinking she would but like a gipsee , tell his fortune : said , good woman i am in hast : sir , said she , i have staid all this morning to speak to you ; and would you have me lose my labour : speak your mind , said hind . then the old woman spake as followeth : captain hind , you ride and go in many dangers ; wherefore by my poor skill , i have studied a way to preserve you for the space of three years : but that time being past , you are no more then an ordinary man , and a mischance may fall on you , as well as another : but if you be in england , come to me , and i will renew the vertue of this charm again ; in saying these words , she pul'd out of her bosom a box like a sun-diall , and gave it cap hind , saying ; when you are in any distress , open this , and which way you see the star turn ( being set at the end of a needle like a diall ) ride or go that way , and you shall escape all dangers : so she switched him with a white rod that was in her hand , strook the horse on the buttocks , and bid him farewel . the horse leaped forward with such courage , that hind had much ado to turn him to give her thanks . the time of this charm was expired in the year . since which time , many strange visions have appeared unto him , but especially since he came to newgate ; where , on munday last in the morning , falling into a dream , there appeared a vision , in the likeness and portraicture of the late king charles , with a crown upon his head , saying , repent , repent , and the king of kings will have mercy on a thief . portrait of king charles i the next morning ( being tuesday ) he told one of the keepers ▪ that he had heard of many men going to heaven in a st●nig ; but he had bin there in a dream , where he saw his master the king , the nobl● lord capel ; but could not see duke hamilton . the keeper 〈…〉 hind , was you mad to leave such a glorious place , for to come again to this dark dungeon . truly , i am afraid you will sca●ce ever come there again ; and so they parted 〈…〉 how hind robbed two gentlemens servants neer dunstable , and ●aused a presbyterian minister to be apprehended for a high-way man , and escaped himself . hind being informed of a purchase , mounted himself upon his steed , and ranging the road , espyed some gentlemen drinking at an alehouse on horseback , having sent their servants before : hind passed by them ; but riding at a good rate , quickly overtook the gentlemens servants ; and soon perceived by their portmantle● that there was money in them , said ; stand , deliver your money ; or , by the life of pharaoh , you must forfeit your lives ; the two gentlemen being to loath to dispute it with him , yielded ; and resigned up the portmantles , which he soon cut open , took out the money , and tying the bags together , laid them before him , and rid full speed away : one of the servants rod to acquaint their master , who persued hind hard : hind met a parson , and said to him , sir , i am like to be robbed , you must stand to it ●ow for your own good as well as mine : they would have this money from me , which you see . come sir , be of good chear , one honest man will skare ten theeves : you shall have one of my pistols : so hind gives the parson a pistol ready cockt and charged , and bids him fire at them that come first ; while i ride down to the next village , and raise the countrey people to be our help . the parson having been at a wedding , and pot-valiant , rid up boldly to the gentlemen , and fired his pistol at them ; but he was immediatly taken prisoner , who cries out , spare my life , and you shall have all my money : no sirra , said the gentlemen , we will have you hanged : what ? a parson and rob on the high way : they presently hale him to the next justice of the peace telling his worship , that they were rob'd almost of l. and that this parson was one of the theeves ; but the parson related the manner how he was drawn in by a younger brother , protesting his innocency , and that he never wrong'd any man of a peny : the justice laughed to see the parson of the parish apprehended for a high-way-man ; but passed his word for his appearance the next assises : who when he was brought before the bench , was cleered : but he made a vow never to ●ire pistols more . how hind being way-laid at harborough in liecestershire , raised the devil , in the likeness of a lyon , and cleered his way , to the great terrour and amazement of all that beheld him . hind having plaid some notable pranks in leicestershire , fled to the crown inn in harborough , where he betook himself to a chamber , but immediatly privy search was made after him , and strong guards set about the said inn , which he perceiving , came into the gallery , and inquired the cause thereof ; answer was returned , that they came to make search for one who had committed a great robbery , and that there was great suspicion that he was the man . who i , said hind ; no , i will make it manifest to the contrary ; standing in this posture : portrait representing highwayman hind gentlemen , i am a man sent to do wonders ; and many visions have appear'd ; and sundry voices have i heard , saying , o thou great and mighty lyon , thou a●t decreed to range the countries to work and manifest to the people strange wonders : at which instant , a rampant lyon appeared visible , but immediatly vanished ; to the great admiration of the spectators ; who peaceably departed to their several habitations , to tell the strangenesse of this wonder . lion rampant the scene 's quite alter'd , for we plainly see our english hind is the only man : 't is hee doth far excel the spanish gusman ; who did many brave and handsom robb'ries too , yet is far short in that , as 't is exprest ; for hind could neatly rob , and neatly jest . 't is he ; the sadlers son , the butchers boy , his fathers grief and once his mothers joy . who run from 's master , and to london came to seek his fortune , and to get a name : where he not long had been , but quickly made himself a member of the cutters trade . and grew therein so excellent , that he soon commenc'd master of that company : and this to 's honour is recorded further , the poor he rob'd not , nor committed murther . coasting the countrey's , at the last a witch enchanted him , and gave his horse a switch ; which lasted but for three years time , and then his spell expir'd , and he 's as other men . and to be short , he now in newgate lies , in th'hole a pris●ner , till he 's clear'd or dies . let this suffice thee reader , for thou l't find the famous gusman is our english hind . finis . satan's invisible world discovered, or, a choice collection of modern relations proving evidently against the saducees and atheists of this present age, that there are devils, spirits, witches, and apparitions, from authentick records, attestations of famous witnesses and undoubted verity : to all which is added, that marvellous history of major weir, and his sister : with two relations of apparitions at edinburgh / by georg sinclar ... sinclair, george, d. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing s estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) satan's invisible world discovered, or, a choice collection of modern relations proving evidently against the saducees and atheists of this present age, that there are devils, spirits, witches, and apparitions, from authentick records, attestations of famous witnesses and undoubted verity : to all which is added, that marvellous history of major weir, and his sister : with two relations of apparitions at edinburgh / by georg sinclar ... sinclair, george, d. . [ ], , [ ] p. printed by john reid, edinburgh : . first edition. reproduction of original in duke university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng weir, thomas, ?- . superstition. witchcraft. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - rina kor sampled and proofread - rina kor text and markup reviewed and edited - pfs batch review (qc) and xml conversion satans invisible world discovered ; or , a choice collection of modern relations , proving evidently against the saducees and atheists of this present age , that there are devils , spirits , witches , and apparitions , from authentick records , attestations of famous witnesses , and undoubted verity . to all which is added , that marvellous history of major wei● , and his sister : with two relations of apparitions at edinburgh . by mr. george sinclar , late professor of philosophy , in the colledge of glasgow . no man should be vain that he can injure the merit of a book , for , the meanest rogue may burn a city , or kill an hero , whereas , he could never build the one , or equal the other . sr. g. mck . edinburgh , printed by iohn reid . . to the right honourable george earl of winton , lord seton and tranent , &c. and one of his maiesties most honourable privy council . my lord , i present your lo : with an oblation , both lame and imperfect . 't is all which my ability can afford . i must sacrifice with barley-meal , because i want frankincense . farre litabit qui non habet thus . but what imperfection is in it , i supply it with the sincerity of my respects , who presents it . 't is a subject , that the learndest prince , and greatest monarch in his time was not ashamed to treate of . i seriously implore your lordships protection , for , i have to do with many adversaries of this visible world , who will not fail to ride tilts at me , with bul-rushes and windle-strawes . as for those of satans invisible uuorld , in the name of the lord , i defy them . i know the acutness of your lordships ingine and profoundness of your knowledge , in all such and other matters , that there is no theme which i am able to treat of , or thesis which i am able to publish , but your lordship is able by your power and authority to protect it , and by your reason to defend it . i am the more encouraged to offer this to your lordship , a noble patrician , because i have seen tracts of this subject consecrated to kings , dukes , and princes . i have sure experience of your lordships bounty and favourable aspect , which gave wings to my new philosophical experiments , to flie thorow holland , france , and germany , which have made them so acceptable to strangers . neque phoebo gratior ulla est , quam sibi quae vari praescripsit pagina nomen . if my writings had such good fortune and success abroad , by the auspicious conduct of your lordships name upon the frontispice , what must they have at home , where your power , interest , and relations are so considerable ? where your ancestors are so famous , having been useful to their countrey , in peace and war ; others of them imployed in publick affairs at home and abroad , and all of them most eminent for their unstained loyalty to their prince , and zeal for his interest ; and that since malcome the third , six hundred years agoe , to your lordship , who is the twentieth and fifth , lineally descended from dougald the first of the family . what a faithful achates , and companion was christopher seton the third , to king robert the bruce , in all his troubles ? whose love to his king , was like the love of jonathan to david , for which , and his valiant atcheivements , be bestowed his sister christin upon him in marriage , and the flower-de-luce to his coat of arms , one of the chief ornaments of the royal badge . — patruo te principe celsum , bellipotens illustrat avus . — was not alexander seton , the second son of lord william , and lady katharin sinclar , or rather , saint katharin , who builded the famous chappel of seton , for his excellent endowments of body and mind , made head of the noble family of gordons , by marrying the heretrix of huntly ; and that three hundred years ago ? and was not his sister isabel , by the same mother , bestowed in marriage upon that most princely youth john stuart of darnly , from which two , the royal race is descended : so that i may say without flattery , your family is come off princes , and reciprocally , princes are come off your family . quis venerabilior sanguis , quae major origo quam regalis erit ? — what was that illustrious knight alexander the third , who during the time of john the balliols vsurpation , three hundred and fifty years ago , was made governour of berwick , whom the king of england , while he was beseiging the town , could neither by threatnings , nor fair promises , inveigle or perswade to betray his trust. the garison labouring under great penurie of provision , a truce was made upon this condition , that if relief came not before such a limited day , the town should be delivered up . the scottish army approaching , under the conduct of the valiant douglas , and king edward fearing that the town might be releived , sent to the governour , certifying him ( though the dayes of truce were not yet expired ) that if he did not render it forthwith , both his sons , the one an hostage , the other a prisoner of war , should be crucified immediately before his eyes . but the magnanimous father , and incomparable mother , being driven to this insuperable dilemma ; dextrum scylla latus , laevum implacata charybdis obsidet — love to their dearest children perswading , and love and respect to their countrey , and familie disswading , carrie like two invincible hero's , and by admirable resolution , and constancy , beyond what roman histories can parallel , they prefer their countrie to their dearest pledges , fidelity to treacherie , and glory to shame . on which barbaritie , the famous poet johannes johnstonus aberdonensis , writteth thus in his book intituled , the scots hero's , huc averte oculos , neu tristia fata tuorum , respice — vincit amor patriae constansque in pectore virtus , omnia pro patria sustinuisse valens . this strange tyrannical , barbarous , and monstruous fact , is suppressed in the histories of england , and buried in silence , not unwiselie , it being capable neither of defence , nor excuse . my lord , neither can i pass over in silence lord george , the fifth of that name , claros inter habent nomina clara viros . your great grand-fathers father , who being master of the royal oeconomy to the queen , was sent by order of parliament to france , to make up a match between francis the dolphin , and mary queen of scots . and after , was sent by king james her son , to henry the third , for confirming the ancient alliance , whose third son alexander , for his knowledge and skill in juris-prudence , was manie years a senator of the colledge of justice , and thereafter president to the senate , and one of the kings honourable privy counsellors , and at last made by king james , earl of dumfermling , and lord high chancellour of scotland ; from whom , by his two daughters he had two grand children , two matchless hero's , john duke of lauderdale , and john earl of tweeddale , both of them , as was said of julius caesar and cato , ingenti uirtute , men of most eminent parts and endowments . fortes creantur fortibus , & bonis est in juvencis , est in equis patrum virtus : nec imbellem feroces progenerant aquilae columbam . i come at last to your lordships father and grand-father , who imitating their noble ancestors , were notable examples of love and piety towards their soveraign : both of great humility and goodness . your grand-father was admirable , even to excess for liberalitie to his other children , and hospitalitie to freinds and strangers , more becoming a prince , than a subject . your mother of the renowned gordons , a paragon of nature for her matchless beauty and goodness , rara quidem facie ; forma pulcherrima dido . my lord , i have touched a little the historie of your familie , but cannot relate all it deserves . it is well done by others , and augmented by the learned notes of sir alexander seton of pitmeden , knight baronet , that honourable gentleman , one of the honourable senators of the colledge of justice . but for what end ( my lord ) have i celebrated the praises of your predecessors ? is it because i have nothing to say of your self ? far be it . your large possessions purchased by the prudence and heroick valour of your fore-fathers , are managed with frugalitie and moderation . non minor est virtus quam quaerere , parta tueri : casus inest illic , hic erit artis opus . the ancient honour and dignitie of your familie is preserved without the least stain or spot of disloyalty ; so that i may trulie say , as is ingraven upon the frontispice of your statelie palace , decus decori addis avito . this treatise is called satans invisible uuorld discovered , but i am ascertain'd , that by your transcendent skill , you have discovered an invisible world , far beyond what any of your ancestors could do ; i mean your subterraneous world , a work for a prince , and a subject to write of , by that great philosopher kircher . what meanders and boutgates are in it , are rather to be admired then beleived . there daedalus for all his skill would mistake his way ? what running of mines , and levels ? what piercing of gaes ? what cutting of impregnable rocks , with more difficultie , than hannibal cutted the alpes . — qui montes rupit aceto . what deep-pits , and air-holes are digged ! what diligence to prevent damps , which kill men and beasts in a moment ! what contriving of pillars , for supporting houses and churches , which are undermined ! what floods of water run thorow the labyrinths , for several miles , by a free level , as if they were conducted by a guide ! how doth art and nature strive together , which of the twain shall advance your lordships interest most ! what curious mechanical engines has your lordship , like another archimedes , contrived for your coal-works , and for draining of coal-sinks ! what a moliminous rampier , hath your lordship begun , and near perfected , for a harbour of deep water , even at neip-tides ! portus ab accessu ventorum immotus & ingens . how bountiful has nature been in forming a choice coal under ground , within a stone-cast of your new-haven ? your experimental skill in improving your coal , for making of salt , is praise worthie . your defending of the salt-pans against the imperious waves of the raging sea , from the n. e , is singular . your renting of rocks , for clearing of passages into your harbours , which none of your predecessors were able to do , is stupendious . as the result of the wise government of your affairs , redounds to your self , so does it to the publick . advantage of the countrie , and others , so that men may say , — te toti genitum se credere genti . how manie hundreds of young and old have their beeing and livelie-hood , by their dependence on your lordships vertuous actions about the coal and salt , and things belonging thereunto , who art your self the greatest coal and salt-master in scotland , who is a nobleman , and the greatest nobleman in scotland , who is a coal and salt-master ; nay , absolutelie the best for skill in both , of all men in the nation . what fruitful corn-fields , where ceres hath her chief habitation lye within the prospect of your dwelling house at seton ▪ which perswades me to maintain this paradox , there is no subject in britan has so much casual and land-revenue within a mile of his house , as your lordship has . in a word , your affability in converse , your sobriety in dyet and apparel , your friendship and kindness to your freinds , your candor and ingenuity , with the prudent management of your affairs , have indeared all men to you ; so that i may say , if your predecessors were famous of old for their feates of war , in the time of war , so is your lordship famous for your arts of peace , in the time of peace . but , my lord , i fear i am wearisome , and therefore i shall close as i began , imploring your patrocination to this small enchiridion . and as i have been long since devoted to you in all dutie and love , so shall i ferventlie pray for your preservation and happiness here and hereafter , while i live , and shall think my self happie to be under the character of your lordships , most dutiful and obedient servant , george sinclar . in auctorem & opus , encomiasticon . miramur tam multa tui monumenta georgi ▪ ingenii & claram famam , quam scripta per orbem conciliant docta dum lucubrata quotannis conspicimus tot missa manu : dum falsa refutas dogmata divini pandens mysteria verbi ; et monstras rectum per tanta pericula callem , quo sacrae veritatis amans , incedere possit tutusiter , sacro firmatus lumine mentem : et vero faciles non flectat tramite gressus . nunc aliud conaris opus , regnique recludis atria tartarei , qualisque potentia diti sit permissa dei rerum cui summa potestas consilio sapiente doces , & quanta sit ejus impietas , quae dira paret , semperque minetur exitia humano generi , quae funera saevus ediderit , miserasque animas demiserit orco . mira etiam sed vera refers simulachra per urbes visa per obscurum noctis errantia passim , horrendum dictuque nefas animasque sepulchris excitas , notos , questu implevisse penates confessasque suae non ullis cognita vitae crimina , medeas artes , aut foedera diri servitii stygio se cum pepigisse tyranno aut caedem graviusve nefas . nec longe petitis uteris exemplis , sed quae vicinior aetas protulit , & nostris etiam conspeximus oris . esse igitur manes , & subterranea regna . et flammâ & stygio ; stagnantem sulphure lacum atque animas , queis posse mori natura negavit qui dubitent cum haecmira legant , atque affore tempus quo tandem notis redeant corporibus omnes spiritus , exactae capiant & praemia vitae . ergo homines horum memores , dum certa facultas dum ratio tempufque finunt , & carpitis auras aethereas , properate gradum , pacemque verendi numinis , & veniam vestris exposcite factis . tu quoque de vera sic relligione mereri perge modo quo coepisti sinclare , tuisque non deerit laus digna piis conatibus unquam : postera sed vestros celebrabit fama labores . patricius sinclarus . reader , if thou call in question , what i have said in the preface , anent the number of these absurd tenets , maintained by the cartesian philosophers abroad . i refer thee , for full satisfaction , to petrus van mastrick , that famous professor of theology at utricht , who in his late book entituled gangraena carte sianismi , has set them all down , and far more than i have mentioned , citing author , book , and page , and has notably confuted them . for proof of what i have written anent these other tenets , mentioned in the last page of the book , see malebranche his books , la recherche de la verite . de la nature , & de la grace , and his meditations chrestiens , together with mr. arnaulds book de vraes , & de fausses idees , where all these opinions are ridiculed , and most rationally confuted . the preface to the reader my purpose is only by some few collections to prove the existence of devils , spirits , witches , and apparitions . the philosophical arguments , which are brought for this end , though very cogent , yet many of them are so profound and speculative , that they require a greater attention and sagacity , than many learned men , that are not used to consider , will allow . neither can the common and vulgar sort of readers , reach the understanding of such reasonings . therefore i judge they are best convinced by proofs which come nearest to sense , such as the following relations are , which leave a deeper impression upon minds and more lasting , than thousands of subtile metaphysical arguments . the essay considered in it self , is but mean and of small moment , but taking it as it relates to one of the out-works of religion , which the bold , and too much daring infidelity of some have assaultd , it will be thought seasonable , especially now , while atheism , and quakerism that sink of , folly and madness ( as one calls it ) out of which there is no great leap into the other , doth now so much obtain . and while parties venting there animosities one against another and men scrambling for conceits , and their own private advantadges , do not see how this damnable evill , a lesson never believed in hell , nullus in inferno atheus est , ante fuit , comes on by large strides , and enters the breach , which they have made . if this prevail , farewell all religion , all faith , all hope of a life to come . let us eat and drink for to morrow we must die . sober and wise men have often said , if they did not believe to live again , they would not desire to live a moment . the relations are plain and easy , and all of them may be attested by authentick records , or by famous witnesses , there are here , no old wives trattles about the fire , but such as may bide the test , and strick trial of any mans examination . what belief can be given to any human histories , and matters of fact , related by famous writters , as much may be given to these following relations . i have collected some of them from saducismus triumphatus , that excellent book composed by doctor glanvil , and doctor more , and the rest are purchased from persons of eminent honesty and faith. this book is not the worse , but the better , that i have transcribed some of the choisest relations there , and insert them here . it is not possible to write a book of this nature , but the author must collect , since it depends , not upon a man 's own invention , but essentially upon information from others . the advantage lays here , that a man may have this book for a small price , though no other relations had been in it , but what are there . whereas that other book cannot be sold in the shops under six or seven shillings . there is one relation here , viz , the devil of glenluce , which i have been at great pains to be informed of , which doctor more hath so much valued that he hath taken it word by word from my hydrostaticks , and has thought it worth his while to insert it among his relations . it is now enlarged by many excellent additions , and publishd here again . none yet , that ever i heard of had the confidence to say , that it was but a trick , and an imposture to amuze and wonderstricke simple and credulous persons . i believe , if the obduredest atheist among men , would seriously and in good earnest consider that relation , and ponder all the circumstances thereof , would presently cry out , as a dr : of physick did , hearing a story less considerable . if this be true , i have been in the wrong closs all this time , i must begin my account a new . this one relation is worth all the price that can be given for the book . some indeed have also said , that the daemon of tedworth , was but an imposture , and that doctor glanvil confessed so much himself , but he hath sufficiently vindicate that , men only speak as they would have it . glad would many be , if all such relations were acknowleged to be but tricks and waggeries , that they might live as they list ; because men are horribly afrayed to believe there should be any spirit ; lest there should be a devil , and an account after this life : they are impatient of any thing that implyes it , that they may with a more full swing , and with all security from an after reckoning indulge their lusts , living like brutes , and dying so . i have insert likewise a notable story of the devil that troubled a protestant ministers house , at mascon in france , to let see , that none can plead a protection from his malice . the devil endeavours more to smite the shepherd , than any of the flock , though he be an utter enemy to both . many worthy ministers of the gospel have been the butt of the devils malice , an instance whereof is clear from the twentieth and first relation . but what are the reasons , why there is so much disbelief of devils , witches , and apparitions ? there is first an affected humour in many to droll , scoff ' and mock at all such relations , and are rather willing to believe a world in the moon , than the truth of such a narrative . and witchcraft being a large subject to expatiat upon , men find ample occasion to speak of cheats ▪ and impostors , of jugling tricks , of melancholious fits of distempered persons , of old wives fables , which they talk of at an high rate , and so conclude by their frolick and wanton fancy ▪ that whatever is spoken by sober men , anent the reality of witches , and spirits , are but ridiculous , and inconsistent with reason . and to this purpose the drolling wagge actuating and elevating his scoffing vein , especially with a glass of good claret , quibles luckily , and by making others laugh , they think him , and he thinks himself , a third cato fallen from heaven . whereas he is but a man like his neighbours . and though at first , he only intended to play the wanton , yet by such frequent merriments ( as a man by lying in sport , comes at last , by an habit , to lye in earnest ) his reason becomes an obedient slave to his fancy , and concludes in seriousness , there are neither devils nor witches . the half-witted hearers admire him , and take every jest for an argument , and his loud laughs upon an idle tale of a devil or a witch for demonstrations , that no such creatures are . the other reason , why folk disbelieve witches and spirits , is atheism . for if a man take good notice , he will find there is of it lurking at the root of the saducean principle . 't is probable that the saducees in christs time , were as great patrons and advocates of witches , as either scot the inglishman ; the father of the witch patrons , whom king iames mentions in his demonology , or webster , wagstaff . or the author of the namle pamphlet . printed anno . a third reason is , because it is commonly believed that many innocent persons have suffered as witches , especially such as have b●en tortur'd to a confession . let it be so , but will it follow , that all suffer after that manner , and though many of their confessions seem ridiculous , as their transformation into catts and hares , and their transportation into far countreys which is evident enough ; yet such things as their renouncing their baptism , and giving up themselves from top to toe , to the devils service and receiving his mark ( they willing to take it ) and injunctions to do all manner of evil , cannot be thought ridiculous . if we can believe , that the devil can speak with an audible voice , and come under a visible shape , as is very probable , he appeared to our savior , why should it be thought incredible , that he may not do the like to men and women . satan offered to make a fair bargan with christ ; if thou wilt fall down ( says he ) and worship me , i will give thee all these kingdoms . why ( much more ) may he not make compacts with men and women ? if witchcraft , were but a new trade , which had never been heard of before , and but a few in a countrey-side , that profest their skill in it , and told such foolish stories of themselves , that man might be esteemed singular , that would believe them . but since this employment hath been verified by millions in all ages , in all places , and hath obtained the general approbation of all sober judicious men , but especially so well verified from holy scripture , why should any man as webster and wagstaff , judge all witchcraft but delusions . samuel said to saul , that rebellion was like the sin of witchcraft ; that is , the one is as great a sin as the other . would ever the spirit of god compare rebellion , especially against himself , to a non-ens , to a thing that is not , or to jugling tricks , or legerdemain , such as the hocus pocusses play . were jannes and jambres the egyptain magicians , who withstood moses , only two juglers , or couzening rogues , that cast down before pharoah carved and painted serpents instead of real ones . they have been very artificially done , that the true serpents mistook them for real ones . it was a victory to brag of indeed , that moses obtained over pharoahs magicians , if they were but arrant cheats , who had no more to do with evil spirits , or evil spirits with them , then evil spirits have to do with other sinners . there is that well known place , exod. . . thou shalt not suffer a witch to live , which would be a law of extream severity , or rather cruelty against a poor jugler for his tricks of legerdemain . why is witchcraft call'd a work of the flesh , and reckoned up among the rest of these damnable sins , gal. . the greek word is pharmakeia , veneficium , sorcery , or the art of poysoning , whereof they have great skill from the old drugist their master . not that they mischieve people ordinarly by natural poyson , as arsenick , or the like , but rather by some hellish malignancy infused into things , by the art and malice of the devil . it is such a poyson , that no alexipharmacon or orvieton can be an antidote against . men and women have been wronged by the touch of a witches hand , by the breath , and kiss of their mouth , as is well known of late . by their looks , which is called fascinatio physica , a forelook or ill-eyes . the greek word is bascania , from bascaino to bewitch or envy , quasi phasei kaino , oculis interficio , as when a witch sendeth forth from her heart thorow her eyes venemous and poysonful spirits , as rayes , which lighting upon a man , will kill him . the basilisk killeth this way , but the devil and the basilisk are both serpents . what was simon magus ? but especially that notable magician apollonius thianeus , one beyond most that ever the world knew . and that damsel possessed with a spirit of divination : in the greek a spirit of python , by which name apollo ( the devil ) was called by the heathens . the witch of endor is so notable and evident an instance of confederacy with the devil , that the witch patrons to find an evasion , have set theit wits upon the rack . but it is such a choak-pear to them as that they shall never be able to chew or swallow . doctor glanvile maintains , it was the true samuel that appeared to saul . but it is far more probable that it was the devil in samuels lickness . for it is most incredible , that god who had just now refused to answer saul , by the means which himself had appointed , would answer him , or suffer samuel to answer him , by the use of those means , which god detested . secondly , if it had been the true samuel , or some good spirit , he would not have received that worship from saul , which good spirits would not suffer ; rev. . . and . , . thirdly , among the other sins , for which he condemneth saul , he omitteth this of asking counsel of one that had a familiar spirit to enquire of it , for which transgression with others he is expresly said to have died ; chron. . . which the true samuel who was so zealous for gods honour and so faithful a reprover of sin , would never have neglected , especially now ▪ when he took saul , in the very fact , lastly , he pretends himself to be disquieted and brought up by sauls instigation , and the witches art , which is most false , impious , and absurd to imagine concerning those blessed souls who are returned to their god ; eccl. . . isa. . . luke . . rev. . . many in all ages have written of devilry and witchcraft , men of eminent knowledge and parts , as we may see by one instance of king iames his demonology , a piece as far beyond all other mens writtings on that subject ; as himself was beyond all princes in his time . i cannot omit to mention the opinion of his majesties present advocat , ( sir george mackenzie , ) a gentleman of great knowledge and experience in all such matters , in his . pleading for mevia accused of witchcraft ; i am not of their opinion ( sayes he ) who deny that there are witches , though i think them not numerous , and though i believe that some are suffered by providence , to the end that the beeing of spirits may not be denyed , &c. and in his criminals , he acteth the part both of a divine , a lawyer , and a good philosopher , in order to witchcraft . but what can be the reason of so much atheism in the world ? there are many , but i shall only touch at two : first , there are a monstruous rable of men , who following the hobbesian and spinosian principles , slight religion , and undervalue the scripture , because there is such an express mention of spirits and angels in it , which their thick and plumbeous capacities cannot conceive . whereupon they think , that all contained in the universe comes under the notion of things matterial , and bodies only ; and consequently , no god , no devil , no spirit , no witch . hobbs the inglishman is too well known by his atheistical writtings . benedictus spinosa , or rather maledictus ; a stranger abroad , a profain abuser of the scripture ; will have all those devils , which christ and his disciples cast out , to be but diseases in mens bodies . there is a second reason , namely the absurd principles of the cartesian philosophy , eagerly maintained by cartes his followers , in their publick writtings and disputations abroad . they do not indeed assert , there is no god , but rather seem to prove so much , especially by his idea , which is connatural to all men . this may seem a plausible reason , but when it s put to the test , or touchston , it , with others of that kind , are not found sufficient , nor able to convince atheists . that their principles are absurd , and dangerous , i shall mention a few of them , which are owned and maintained publickly abroad , especially in holland . as ( ) that we must doubt of all things , before we can come to any clear distinct knowledge of them . we must suppose ( they say ) there is no god , no heavens , no earth ; nay which a man ought to tremble at to speak of , that god is a deceiver . ( ) they incroach upon the sound orthodox religion , and the articles of our faith , and go quite contrary to all christian , and protestant divines , and would have the orthodox theology reformed by their fanatical philosophy . ( ) that philosophy is not subservient , or an hand-maid to divinity . ( ) that philosophy is as sure , as divine , and also revealed as the scripture is . ( ) that the scripture in things natural , speaks according to the erroneous opinion of the vulgar . that philosophy and philosophers are the interpreters of the scripture in things natural . ( ) that the scripture in things moral and practical , speaks according to the erroneous judgment and opinion of the vugar . ( ) that the scripture in matters of faith speaks also according to the erroneous opinion of the vulgar . ( ) that philosophy is the infallible interpreter of the scripture . ( ) that the cortesians their clear and distinct perception is the onely rule of all truth . ( ) that there is in every man an idea of god , without the consideration of which , no man can attain to the knowledge of gods existence , and nature , though he were never so well furnished with the light of nature , and the knowledge of the works of creation and providence . ( ) that god may be properly defined . ( ) that the divine essence consists only in cogitation . ( ) that god cannot properly be called a spirit ; because ( say they ) a spirit , to speak properly , denotes some corporeal thing . ( ) that the life which the scripture attributes to god , and whereby he is called the living god , is nothing else but his understanding and his will. ( ) that god by his power can make one thing contradictory to another , ( ) that god can deceive , if he please . ( ) that god can make an infinitum , both as to bulk and number . ( ) that god is from himself , not only negative , but also positive . that is , he is not only independent from all things whatsoever , but is from himself , as if he were the cause of himself both prior and posterior to himself . ( ) that his omnipresence , is nothing else , but his most efficacious will , by which he sustains and governs all things . ( ) that the mysterie of the trinity , may be demonstrat by natural reason . ( ) that the communicability of the divine essence , doth not arise from its infinitness . ( ) that the three persons of the god-head are neither distinguished among themselves , really , nor modaliter . ( ) that the three persons , are neither distinguished from the divine essence , really , nor modaliter , nor ratione ratiocinat● . ( ) that in explaining the work of creation , we may lawfully make use of false suppositions . ( ) that the first chaos , was able of it felf , to produce all things material . ( ) that god did not creat all things for man. ( ) that the world hath a soul. ( ) that the world as to its bulk is indefinite , but may be infinite . ( ) that there is a world in the moon . ( ) that the angels might have existed and been ; before the world was made . ( ) that the essence of angels consists only in cogitation . ( ) that what marvellous works have been performed by angels ( as killing an hundred fourscore and five thousand of the assyrians ) wer done by their bare thought and cogitation . ( ) that the essence of the soul of man consists only in cogitation . ( ) that every man hath two souls , one rational the other animal . ( ) that the rational soul may be absent , and yet the bodie living , by vertue of the animal soul. this ( by the way ) is a brave invention to let see how witches may be transported to balls of dancing , and far countreys , and their bodies tary at home . for the devil may put their rational soul into some aerial vehicle , or a body made of condensed air , and carry it whithersoever he pleases , while the animal soul may keep life in the body at home . ( ) that it is proper only to the will to affirm , and deny . ( ) that the will is infinite after its own manner , and that it can will all things which god can will. ( ) that the idea of god in man , belongs to the image of god in man. ( ) that brutes want life , sense and perception . ( ) they confound gods omnipresence with his providence . ( ) that the explication of original sin , is to be sought for , from the inmost cabins of the cartesian philosophy . ( ) that the intellect doth not err , nor can err . ( ) that it is in the will of man , not to assent , but to things clearly and distinctly perceived . ( ) that the decree of god leaves the free actions of men , indetermined . ( ) that the personal subsistence , namely , that subsistence , by which the humane nature subsists is but a meer figment of divines . ( ) that the divine nature cannot be present , or united to the humane nature , but by an external operation . ( ) that grace in the conversion of a man is not irresistable . ( ) that faith is not knowledge . ( ) that faith doth not belong to the understanding . ( ) that faith consists only in hungering and thristing after righteousness . ( ) that death is not the separation of the soul and body . ( ) that the resurrection is not the re-union of the soul and the body . ( ) that the souls of the righteous do not properly pass immediatly into heaven . ( ) that the souls of the wicked do not presently pass into hell . these are a part of the cartesian tenets . what dangerous principles they are , and what dreadful consequences may be drawn from them , is evident to all sober men . james arminius , and his followers called remonstrantes bred much trouble to the belgick churches : , but not comparable , to what this man cartes , especially his followers , have done . the arminian tenets were but five in number , as to heads and had some shaddow of reason . but the cartesian novelties far exceed the number of heads , which the hydra or lernean serpent had . they are big with , and ready to be delivered of vaninianism , arianism , socinianism , vorstianism , nestorianism . novitates cartesianae ( says a learned man ) multis parasangis supera●t arminianas , the cartesian novelties go far beyond , for number and weight the arminian tenets . they not only gnaw about ( arrodunt ) as a gangren , but ( exedunt ) they eat up the most part of the whole body of theology , to the utter ruin of the christian faith. let no man mistake me , for it s not my design to discourage any man that teaches or learns new philosophy . ego ipse amo novam philosophiam ; verum non quia est nova , sed quia est bona . it is very fit , that students in philosophy , should have ex omni aliquid , should know all the different sects and opinions of learned men , for their accomplishment , providing first , as the great philosopher says , this axiom be observed , quicquid movetur aliquo quiescente movetur . there ought to be layed down some sure principles , as a foundation upon which students may walk surely , which for their evidence and certainty , may never be called in question . archimedes said well when one asked him , if he was able to move the earth with his mechanical engines ? da ubi stabo , & terram movebo . give me a place to stand upon ( says he ) and i shal move the earth ; intimating , that no desing how small , or how great soever can be accomplished without sure grounds layed down first as a foundation : otherwise men might resolve to build castles in the air. to put an end to this matter , i shall inquire at the witch patrons , why pharo's magicians , were not able by their inchantments to turn the dust of egypt into lice , as aaron did with his rod. they cast down their counterfeit serpents , turn water into blood , brought up frogs upon the land of egypt ; and yet were not able to produce lice , the meanest of all vermin . it is said , the magicians did so with their inchantments , that is , they endeavoured by their magical art to do it , but could not , for say they to pharo , the finger of god is in this ; for neither we nor the devil our master can counterfeit this miracle . it must be said , that either the lord laid an inhibition upon these evil assisting spirits , that they had no power to withstand moses any longer , or ( if these sorcerers were onely men , that used legerdemain and slight of hand ) that he restrained them from playing their tricks any more . if the first be granted then there must be wretched wights , that do strange miraculous things by the assistence or consociation of evil spirits , and consequently wizzards or he-witches . if the second be said , viz , that the lord only restrained these juglers from using bare slight of hand , then what will not follow . first , that poor jugling fellows , were able to contend and debate with moses , who was immediately assisted by the power of god. secondly , that this victory , which moses obtained over these men , was but mean and small , not to be boasted of , which is the basest derogation to the glory of that victory , and the vilest reproach against the god of israel , and his servant moses , that ever was heard of . it is evident that this conflict was between the kingdom of light , and the kingdom of darkness , and the evil spirits thereof . and is it likely that the spirit of god , would compare seducers , men of corrupt mindes , reprobate concerning the faith , nay the worst of men ( tim. . from the first to the . verses . ) to jannes and jambres , if they had been but cheats , and juglers . they have been famous at that time for their sorceries , that they were remembred many years after , as witness numenius the pythagorean philosopher , that mentions jannes , and pliny that mentions that same wizzard . the lord put such an affront upon the devil , and his instruments , while they were not able to produce a louse , that they never compeired again with their enchantments . this was a part of that glorious victory . speaking of the cartesian philosophy , i forgot to relate that mr. forbes one of the regents of the kings colledge of aberdeen , has this year in his publick theses , confuted the chiefest points of the cartesian philosophy , both iudiciously , and modestly . my little book , i send thee forth into the world where some will welcome thee , some mock thee , some contradict thee , be not discouraged , though thou be the youngest of five . degeneres animos timor arguit . thy brethren before thee , have met with foul and maleapart censures . tune cede malis ; sed contra audentior ito , quam tua te fortuna sinet . say with valiant aeneas , when the prophetess sibylla was shewing him what bad fortune he was to meet with — non ulla laborum o virgo , nova mi facies inopinave surgit omnia praecepi , atque animo mecum ante peregi . per varios casus per tot discrimina rerum tendimus in latium . carmen steliteutieon . euge sy geryonos rhopalo tria somata ripsas , amphitrioniades hos megas allos ese , heimati t'allotrio seo cerbere keuthe karenon . ou dynaton phoreein eelioio phaos . satans invisible world discouered : or , a choice collection of relations anent devils , spirits , witches , and apparitions . relation i. touching the troubles which sir george maxwel of pollok met with from the devil and his haggs . pollok of iune , . sir , i send you herewith the true account , my father caused me write from his own mouth , which is the surest relation i can give , either of his own trouble , or what concerns jennet dowglas , the first discoverer of these pictures . there fell out some less matterial circumstances in the family during her abode there , whereby it fully appeared , that she knew what was done in distant places , and understood languages . for instance , when a chapter in the greek new-testament was read , she made us understand by signs what the purposes were , ( for at that time she was dumb , whether really or counterfeitly , its hard to determine ) and did exactly give an account to my self , what we did at two miles distance from the place where she was , without any information given to her , which i know of . i rest your affectionat friend , john maxwel . vpon the . of october , . my father was surprised at glasgow , in the night time , with a hot and firy distemper ; and coming home the next day , he was fixed to his bed . the physician fearing a pleurisy , and a fever , opened a vein , and the application of medicaments being made , the firy heat was abated ; he remaining for seven weeks together under a great pain chiefly in his right side , though not fixed to his bed . there had come to pollok-town a young dumb girle , but from whence was not known , who had remained there for four weeks before , but seldom frequenting sir george maxwels house , till at length she came to some more familiarity , and converse with his two daughters . and having observed sir george sick , and weak in his body , she signified unto them , that there was a woman , whose son had broke his fruit-yeard , that did prick him in the sides . and seeing this woman one day in the hall of pollok amongst a great many other company , she assured his daughters that this was the woman . and the day following , she told the gentlewomen , that this woman ( whose name was jennet mathie , relict of john stewart , under-miller in schaw-mill ) had formed an wax-picture , with pins in the side , which was to be found in her house , in a holl behind the fire , offering to bring it unto them , providing she were accompanied with men to protect her from violence . at first , they hardly understood her , till she went to one of the gentlewomens closets , and bringing thence a little bee-wax , she plyed it before the fire , shewing the dimensions and quantities of the picture . the gentlewomen not regarded the information , because they thought it fabulous ; yet his two servants laurence pollok , and andrew martine , knowing how much the girle loved their master , and knowing that his life was in hazard , if this picture were not found ; resolved at all adventure , to try whether the information were true or false ; and therefore going alongs with her to the said jennet mathies house , one of them planted himself on the one side of the fire , and the other on the other side , while in the mean time , the little girle coming quickly by laurence pollok , putteth her hand in the holl behind the fire , and then slips into andrew martine , beneath his cloak the waxen-effigie , which had two pins in it , one in each side , but that in the right side , so long as to pierce thorow to the other ; that in the left was not so long , nor so deeply thrust in . this picture being brought to pollok , sir george his son , without acquainting his father , apprehended jennet mathie , procuring the next day , the lord ross his order for conveying her to prison . she being interrogat touching the picture , after several subterfuges , alledges , it was the deed of the dumb girl . it was also enquired , whether sir george or his lady had given her at any time provocation to this malice ? but it was well known , they had been courteous to her , and upon her complaints , had rebuked some for spreading bad reports upon her name , as not appearing sufficiently well founded to a conviction . only upon the of october , above specified , before sir george went to glasgow , he had called before him a servant in pollock-toun , that had broken his orchard in harvest last , who confest the fact , and that hugh-stewart a son of jennet mathies , was his complice . but a bystander declared , that he was not now in pollok-land , but in the darnlie . to whom sir george replied , i hope my fingers may reach him in darnlie . this was all , which could be thought a provocation to mathie . no harme being done in the mean time to her son , whom sir george to this hour doth not so much as know by the face , but hath suffered him all the time of his sickness to live in his mothers house , evensince her imprisonment . in the mean time ▪ mathie remaining obstinat , was searched for insensible marks , before the sheriff depute of renfrew , and many famous witnesses at paisley , and very many found upon her . after the finding of the picture of wax foresaid , there was some abatement of sir george his sickness , but not to any observable degree , so low was he brought . but upon the fourth of january following , his sickness recurred with that violence , that for four or five days , his friends and relations had no great confidence of his life . but they were more amazed on the th . of january , being the sabbath day when they had an express from the dumb girle , who was at pollok-town , but could not get over the water to the house , the river being so swelled at that time ) signifying , that john stewart , mathies eldest son , had four days since formed an effigie of clay , for taking away sir george his life . and when she was called for , she declared , it was in his house , beneath the bolster among the bed-straw . the next day following , james dunlope of houshill , and ludowick stewart of achinhood , with some of sir george his servants , and tennents , went to stewarts house , taking the little girle with them , resolving to make a very exact trial , that it might not be said , that the dumb girle had brought any thing hither . wherefore , they caused john stewart himself to light a candle and hold it , while ludowick stewart , and another did in his sight , lift the clay effigie from among the bed-straw , beneath the bolster ( the little girle , all the while standing at a distance from the place ) but the picture having been made , only three or four dayes before , and not sufficiently hard , did break into two pieces . in it were three pins , one in each side , and one in the breast . stewart had nothing to say for himself , but that he knew not , who had put that thing there . he was instantly apprehended , and so was a little sister of his lately entered into the fourteenth year of her age , named annabil stewart , who was said to have whispered before , some-what of the waxen effigie . this poor creature proved thereafter through gods favour a key to the detection of making both the pictures . at first , she was very obstinate , but the next day she confessed , that being present in her brothers house , the fourth of january while the clay picture was formed , the black gentleman being present , ( which was the name she gave the devil ) together with bessie weir , marjorie craig , margaret jacksone , and her brother john : but when confronted with her brother , she did not with confidence adher to her confession . vpon the finding of this picture , sir george did very observably recover in his health , and all the pain , which was in his side did by degrees wear away . iohn stewart remained , notwithstanding his sisters confession above measure obstinct , untill he was searched the next day for insensible marks , whereof he had great plenty . at the finding whereof , he was so confounded , that immediatly he confest his paction with the devil , and almost all the other heads exprest in his judicial confession afterwritten ; and declared , that his complices who formed the effigie with him were the same , his sister had named . she also came to a free and full confession of her paction with the devil , and her accession to the forming both of the waxen picture in her mothers house , and of the clay one in her brothers house . vpon information of the premisses , the earle of dundonald and the lord ross , granted a warrant for apprehending bessie weir , margaret jackson , and marjorie craig , who had been fellow sisters in the foresaid sorcerie . margaret jackson , a woman aged about fourscore of years , after a day or two , confessed paction with the devil , and her accession to the making of both the pictures , and condescended upon the complices above named . many insensible marks were found in her body . vpon the of january last a third portrait of clay was found under jennet mathies bolster in the prison-house of paisly , which the dumb girle had given information of . but it seemed to be the picture of some woman , and probably of some of the family of pollok . for annabil stewart did freely declare , that their malice was against the whole family of pollok . for turning to young pollok , and his lady , she said , and against you also . this portrait was found before four famous witnesses . the lords of his majesties privy council , being informed of these pictures and effigies , the depositions of three confessing witches being sent , did grant a commission for their trial , and also for the trial of the other three , that were obstinat . and in regard of the singularity of the case , they ordered the process to be very solemn , commissionating for the trial some judicious gentlemen in the countrey . viz. sir patrick gauston of gauston , james brisband of bishoptoun , sir john shaw younger of greenock , and john anderson younger of dovehill . to whom they added mr. john preston advocat ( a gentleman well seen in criminals , and who exercised the office of a justice-depute for several years ) a sine quo non , in the commission . and that the whole process might be the more exact , they appointed george lord ross assessor , with power to vote , and decide . and further ordered mr. robert martine clerk to the justice court , to be clerk to the process , which was to be recorded in the publick books of adjournal . the commissioners of justiciarie held their first court at paisly , the of ianuary ; before whom annabil stewart deponed that in harvest last , the devil in the shape of a black man , had come to her mothers house , and required the deponent to give her self up to him , and that the devil promised , she should not want any thing that was good . that being , enticed by her mother jennet mathie , and bessie weir , who was officer to their several meetings , she did put her one hand to the crown of her head and the other to the sole of her foot , and did give up her self soul and body ( whole seal here is bad seal ) to the devil . that her mother promised her a new coat , for the doing of it . that the new name the devil gave her , was annippy . that he took her by the hand , and nipped her arm , which continued to be sore for the space of half an hour . that the devil in the shape of a black man lay with her in the bed , under the cloaths . that she found him cold . that thereafter he placed her nearest to himself . that she was present in her mothers house , where the picture of wax was made , and that it was made to represent sir george maxwel of pollok . that the black man , jennet mathie her mother , whose name was from the devil lands-lady ; bessie weir , whose name was sopha , marjorie craig , whose new name was rigeru , margaret jackson whose new name was locas , were all present at the forming , and making of the said effigie . that they bound it on a spit , and turned it about before the fire . and that it was turned by bessie weir , saying as she turned it , sir george maxwel , sir george maxwel , which was exprest by all of them . that this picture was made in october last . that upon the third day of january following , bessie weir came to her mothers house , and advertised her to come to her brother john stewarts house , the following night by twelve a clock in the night . and that accordingly she came to the place , where she found bessie weir , marjorie craig , margaret jackson , and her brother john stewart , a man with black cloaths and a blew band , and white handcuffs , with hoggers on his feet , and that his feet were cloven . that she sat down at the fire side with them , where they made a picture of clay , and placed pins in the breast , and in the sides . that they did place pins in the picture of wax , one in every side . that the black man did put the pins into the picture of wax , but is not sure , who did thrust them into the picture of clay . that the pictures produced , are the pictures she saw made . that the black mans name is ejoall . this declaration was made before famous witnesses , subscrived by the two notars publick for her , robert park younger , patrick carswel in paisley , and subscrived by the commissioners . john stewart did judicially depone before the justices , that upon the third day of ianuary instant , bessie weir in pollok-toun came to him late at night . he being without doors at his own house . that she did intimate unto him , that there was a meeting to be at his house , the next night ; and that the devil in the shape of a black man , margaret jackson , marjorie craig , and the said bessie weir , were to be present , and that bessie weir required him to be present which he promised to do . that the next night , after he had gone to bed , the black man came in , and called him quietly by his name , upon which he arose from his bed , and put on his cloaths . that margaret jackson , bessie weir , and marjorie craig , did enter in at the window , in the gavil of his house . and that the first thing , which the black man required was , that he should renounce his baptism , and deliver up himself wholly unto him , puting one of his hands , on the crown of his head , and the other to the sole of his foot . and that he was tempted hereunto by the devil , promising he should not want any pleasure , and that he should get his heart sythe on all that should do him wrong . that the new name given to him by the devil was jonas . that thereafter the devil required every one of their consents , for the making an effigy of clay for taking away the life of sir george maxwel of pollok , to revenge the taking of his mother jennet mathie . that every one of the persons above named , did give their consent to the making of the said effigie . and that they wrought the clay , and that the black man did make the figure of the head and face , and the two arms to the said effigie . that the devil set three pins in the samine , one in each side , and one in the breast . and that the said john did hold the candle all the while the picture was a making . that he observed one of the black mans feet to be cloven , and that the black-mans apparel was black , and that he had a blew band about his neck , and white handcuffs , and that he had hoggers upon his legs without shooes , and that the black mans voice was hollow and ghousty . that after they had begun to the forming of the picture , his sister annabil ( a child of or years of age ) came knocking to the door , and she being let in by him , stayed with them a considerable time , but that she went away before the rest , he having opened the door unto her . that the rest went out at the window , thorow which they entered . that the picture was placed by bessie vveir , in his bed-straw . further confessed , that he had envy and malice against the said sir george . her quarrel being , as he conceived , that sir george , had not entered her husband to his harvest service . that the effigie was made upon the fourth of january last . and the devils name amongst them was ejoal . that the new name given to himself was jonas , and bessie vveir her name , who was officer , was sopha . that margaret jacksons name from the devil was locas , and that his sisters name was annipy , but doth not remember what marjorie craigs name was . this confession had the same solemnities , which the former had . mar●aret jackson , did the same day judicially confess , that she was present at the making of the first effigie , which was made in jennet mathies house in october last , and that the devil in the shape of a black man , jennet mathie , bessie vveir , marjorie craig , and annabil stewart were present at the making of the said effigie which was made to represent sir george maxwel of pollok , for taking away his life . that years since , or thereby , she was in pollok-shaws croft , with some few sticks on her back ; that the black man came to her , and that she did give up her self to him from the top of her head , to the sole of her foot , having first renounced her baptism . and that the new name she had from the devil was locas . that about the third or fourth of january last , or thereby , in the night time when she had wakened , she found a man in the bed , whom she supposed , had been her husband , who had died twenty years before , or thereby , and that the man did immediatly disappear . and that this man was the devil , and that this was the first time she knew him . that upon thursday the fourth of january last , she was present in the house of john stewart at night , when and where the effigy of clay was made , and that she saw the black mans cloaths were black , and that he had white handcuffs , and that bessie vveir in pollok town , and annabil stewart in shaws , and marjorie craig were present the foresaid time and place at the making of the foresaid effigy of clay . that she gave her consent to the making of the samine . that the devil , who had appeared in the shape of a black man , his name was ejoal . this confession had the same solemnities , which the two former had . vpon the fifteenth of february , the justices being conveened again in court at paisley , john stewart , and annabil stewart , with margaret jackson , did adhere to their former judicial confession . but jennet mathie , bessie weir , and marjorie craig did obstinately deny . one remarkable passage there was concerning jennet mathie . the iustice upon the of january commanded the iaylour to fix her feet in the stocks , that she might not do violence to her own life . the man declared , that the next morning he found her bolster , which the night before was laid at least six yards distant from the stocks , now placed beneath her ; the stocks being so heavy , that two of the strongest men in the countrey could hardly have carried them six yards . he wondering , did ask her , how she had win to the bolster ? she answered , that she had creept alongs the floor of the room , drawing the stocks to the same place . and before the court , she said , she had gotten one foot free out of the holl , and with the other had drawn the stocks , a thing altogether impossible , the stocks being so weighty , nor she able to take out her foot out of the hole . the iustices having examined all witnesses in matters of fact , touching the effigies , sir george his sickness , and the recovery of his health , upon the finding of the same : considering also the bad fame of those who were obstinate and having confronted them with the confessing witches , who in their faces avowed their accession , in manner exprest , in the confession above written . considering lastly , all other circumstances of their case , committed them to the trial of a judicious inquest , who being found guilty were condemned to the fire to be burnt , and their effigies with him . only annabil , in regard of her nonage , and the evidences she seemed to give of her penitencie was reprived by order of council , but to remain in prison . in the mean time both she , and her brother john , did seriously exhort their mother to confession , and with tears did annabil put her in mind of the many meetings she had with the devil in her own house , and that a summers day would not be sufficient to relate what passages she had seen between the devil and her . but nothing could prevail with her obdured and hardned heart . it is to be noted , the dumb girle , whose name was j●nnet douglas doth now speak , nor very distinctly , yet so as she may be understood , and is a person that most wonderfully discovers thines past , and doth also understand the latine tongue which she never learned . relation . ii. being a wonderful discovery of murder by an apparition . about the year of our lord . near unto chester in the street , there lived one walker , a yeoman of good estate , and a widower , who had a young woman called anna walker to his kinswoman , that kept his house , who was by the neighbours suspected ●o be with child , and to as towards the dark of the evening one night sent away with one mark sharp , who was a collier , or one that diged coals under ground , and one who had been born in blak-burne-hundred in lancashire , and so she was not heard of , for a long time , and no noise , or little was made about her . in the winter time , one james graham , being a miller , and living about two miles from the place , where walker lived , was one night alone very late in the mill grinding corn. and as about twelve , or one a clock at night he came down the stairs , from having been puting corn in the hopper , the mill-doors being shut , there stood a woman upon the midst of the floor with her hair about her head hanging down , and all bloody , with . large wounds on her head . he being much affrighted and amazed , began to bless himself , and at last asked her , who she was , and what she wanted ? to whom she answered , i am the spirit of such a woman , who lived with walker , and being got with child by him , he promised to send me to a private place , where i should be well lookt to , until i was brought to bed , and well recovered , and then i should come home again , and keep his house . and accordingly said the apparition , i was one night late sent away with one mark sharp , who upon a moor ( naming a place which the miller knew ) slew me with a pick ( such as men dig coals withal ) and gave me these five wounds , and after threw my body into a coal pit hard by , and hid the pick under a bank : and his shoes , and stockings being bloody he endeavoured to wash : but seeing the blood would not wash forth , he hid them there . and the apparation further told the miller , that he must be the man to reveal it , or else that she must still appear and haunt him . the miller returned home , very sad and heavy , and spoke not one word of what he had seen , but eshewed as much as he could to stay in the mill after night without company , thinking thereby to escape the seeing again of that frightful apparition . but notwithstanding , one night when it began to be dark , the apparition met him again , and seemed very fierce and cruel , and threatned him , ( that if he did not reveal the murder she would continually pursue and haunt him . yet for all this , he still concealed it , until some few nights before christmas , when being soon after sun-set walking in his garden , she appeared again , and then so threatned him , and affrighted him , that he faithfully promised to reveal it the next morning . in the morning he went to a magistrate , and made the whole matter known , with all the circumstances . and diligent search being made the body was found in a coal pit , with five wounds in the head , and the pick and shoes and stockings yet bloody , in every circumstance , as the apparition had related to the miller . whereupon walker & sharp were both apprehended , but would confess nothing . at the assize following , ( viz. at durham ) they were arraigned found guilty , condemned , and executed , but would never confess the fact . there are many persons yet alive that can remember this strange murder , and the discovery of it : for it was , & somtimes yet is , as much discoursed of in the north of england as any thing , that almost hath ever been heard of , and the relation was printed , though now not to be gotten . relation . iii. touching the witch-craft of agnes sympson . though this be of two old a date , to comply with the title of our stories , yet being a true copy of record so authentick , though not so fresh , it may haply not be amiss briefly to name some effects , kinds , and circumstances of her sorcery ; as her skill in diseases , that the sickness of william black was an elf-shot . her taking the sick parties pains and sicknesses upon her self for a time , and then translating them to a third person . her use of long scriptural prayers and rhyms , containing the main points of christianity , so that she may seem to have been not so much a white witch , as an holy woman : her useing of such nonsensical rhyms , for the instructing of ignorant people and teaching them to pray , as these two prayers , the black and white pater noster in meeter , in set forms to be used morning and evening , and at other times , when occasion offered . white pater noster , god was my foster . he fostered me under the book of palm tree . saint michael was my dame , he was born at bethelem . he was made of flesh and blood , god send me my right food : my right food , and dyne two , that i may to you kirk go . to read upon you sweet book , which the mighty god of heaven shoop , open , open , heavens yaits , steik , steik , hells yaits . all saints be the better , that hear the white prayer , pater noster . the black pater noster runs thus . four newks in this house , for haly angels , a post in the midst , that 's christ iesus , lucas , marcus , matthew , joannes , god be into this house , and all that bel●ngs us but when she sought for an answer from the devil upon any occasion , he appeared to her in the shape of a dog , but the way of dismissing , and conjuring him to goe was thus , i charge thee to depart on the law thou lives on , as she did , when she dismist him , after her consulting him about the old lady edmistons sickness . but the manner how she raised the devil , was with these words , elva come and speak to me ; who came in the lickness of a dog. her sailing with her cummers , and fellow withes in a boat to a ship , is very remarkable , where the devil caused her and them to drink good wine and bear without money , she neither seing the mariners , nor the mariners her . and after all , the devil raised a wind , whereby the ship perished . her baptizing , and using other ceremonies upon a cat , with other witches , to hinder queen ann , from coming into scotland . her raising of a spirit to conjure a picture of wax for destroying of mr. iohn moscrope . but to be more particular , i shall give you her own confession to king james . item fyled and convict of sameckle , that the devil in mans lickness met her going out to the fields from her own house at keith , betwixt five and six at even , being alone , and commanded her to be at north-berwick kirk the next night . to which place she came on horse-back , conveyed by her good-son , called iohn couper , and lighted at the kirk-yeard , or a little before she came to it , about eleven hours at even . they danced along the kirk-yeard , geilie duncan playing on a trump , and iohn fein mussiled led the ring . the said agnes and her daughter followed next . besides , there were kate gray george moilis his wife , robert grierson katharin duncan , bessie wright , isabel gilmore , iohn graymail , duncan buchanan , thomas barnhil and his wife , gilbert mackgill , iohn mackgill , katharine mackgill with the rest of their cummers above an hundred persons , whereof there were six men , and all the rest women . the women made first their courtesy to their maister , and then the men . the men turned nine times widder-shines about , and the women six times . iohn fein blew up the kirk doors , and blew in the lights , which wer like mickl black candles sticking round about the pulpit . the devil started up himself in the pulpit like a mickle black man , and calling the row , every one answered here , mr. robert grierson being named , they all ran hirdie girdie , and were angry : for it was promised he should be called robert the comptroller , alias rob the rower , for expriming of his name . the first thing he demanded was , if they kept all promise , and had been good servants , and what they had done since the last time , they had conveened . at his command they opened up three graves , two within , and one without the kirk , and cutted off from the dead corps , the ioints of their fingers , toes , and niese , and parted them amongst them , and the said agnes sympson got for her part , a winding-sheet , and two ioints . the devil commanded them to keep the ioynts upon them while they were dry , and then to make a powder of them , to do evil withall . then he commanded them to keep his commandements , which were to do all the evil and mischief they could . before they departed , and were dismist , they behoved to kiss his arse , with reverence to the reader . he had on him , an gown , and an coat , which were both black ▪ and they that were assembled , part stood , and part sat . john fein was ever nearest the devil at his left elbock , graymail keeped the door . that which is observable in john fien is , that the devil ▪ appeared to him not in black , but in white raiment , but proposed as hellish a covenant to him as those fiends that appear in black . his skimming on the sea in a boat , is remarkable , with those of his complices , and his foretelling the leak in the queens ship by the help of the devil . his raising winds with the rest , when the king sailed into denmark , by casting a cat into the sea , which the devil delivered to them , and taught them to cry hola , when they first cast it in . his raising a mist , at the kings return from denmark , by getting satan to cast a thing like a footbal , ( it appearing to john like a wisp ) into the sea , which made a reek to arise , whereby the kings majestie might be cast upon the coast of england . his opening of locks by sorcery as one by mere blowing into a womans hand , while he sate by the fire . his embarquing in a boat with other witches , and all of them sailing over sea , and entering within a ship , and drinking good wine and ale there , and sinking the ship , when they had done , with the persons in it . his kissing satans arse , ( with reverence ) again at another conventicle . his being swiftly carried above in the air in chasing of a cat to catch her , to cast into the sea , thereby to raise winds , according to the prescription of satan . his pretending to tell any man how long he should live , if he told him but the day of his birth . relation iv. a proclamation over the mercat cross of edinburgh , at twelve a clock at night . after that king james the fourth , had mustered his army in the borrow-moor , being at that time a large spacious field , and most pleasant and delightful , by reason of many staitly oaks , which overshadowed the place ; about midnight , in the moneth of july , there is a proclamation heard at the mercat cross of the town , summoning a great many burgesses , gentlemen , barons , noblemen , to appear before the tribunal of one plot-cock . the provost of the town standing in his own fore-stair , or gallery , having heard his own name cited , cryed out , that he declined that judicatory , and appealed to the mercy of god almighty . this was the army which the king led into england , and were defeat at floudon , on that fatal day , tuesday the th . of september , . where the king , with near about five thousand of the noblest and worthiest families of the kingdom did fall . relation v. a miraculous cure of a dutch-w●man , accompanied with an apparition . the narrative taken by a dutch-merchant from her own mouth , begins thus , a miraculous cure upon jesch claes , a woman about fifty years of age , for these many years , well known to my self and the neighbours . this woman for fourteen years had been lame of both her legs , one of them being dead and without feeling , so that she could not go , but creep upon the ground , or was carried in peoples arms as a child , but now through the power of god almighty , she hath walked again , which came to pass after this manner , as i have written it from her own mouth . in the year about the . or . of this moneth october , in the night between one and two of the clock , je●●h claes being in bed with her husband , who was a boatman , she was three times pulled by the arm , with which she awaked , and cryed out , o lord ! what may this be ? hereupon she heard an answer in plain words : be not afraid , i am come in the name of god , to tell you , that your malady which hath been for many years upon you shall depart , and it shall be given you from god almighty , to walk again . but keep this to your self till further answer . whereupon she cried aloud , o lord ! that i had a light , that i might know what this is . then had she this answer , there needs no light , light shal be given you from god ▪ then came a light over all the room , and she saw a beautiful youth about ten years of age with curled yellow hair in white rayment to the feet , who went from the beds head to the chimney with a light , which a little after evanished . hereupon did something gush from her hip , or diffuse it self through her leg as a water to her great toe , where she found life rising up , and feeling it with her hand , she cries out , lord give me now again my feeling , which i have not had for so many years . and further she continued crying and praying to the lord according to her weak measure . yet she continued that day , being wednesday , and the next day thursday , as before till evening at six a clock . at which time she sat at the fire , dressing the food . then there came as like a rushing noise in both her ears , with which it was said to her , stand , your walking is given you again . then did she immediately stand up , that had for so many years crept , and went to the door . her husband meeting her , was exceedingly afraid , drew back . in the mean while , she cryed out , my dear husband , i can walk again . the man thinking it was a spirit , drew back saying , you are not my wife : but his wife taking hold of him , said , my dear husband , i am the self same that hath been married these years to you . the almighty god hath made me to walk again . but her husband being amazed , drew back to the side of the room , till at last she clapt her arms about his neck , and yet he doubted , and said to his daughter , is this your mother ? she answered , yes father , this is my mother indeed , i have seen her walk also , before you came in . this person dwells upon princes island in amsterdam . this relation , is attested by many famous witnesses . relation vi. strange pranks plaid by the devil at wood-stock in england , anno . the commissioners , october . . with their servants being come to the mannor-house , they took up their lodging in the kings own rooms ; the bed-chamber , and withdrawing-room : the former whereof , they also make their kitching , the council-hall their brewhouse : the chamber of presence , their place of sitting to dispatch business , and a wood-house of the dining-room , where they laid the wood of that ancient standard in the high-park , known of all , by the name of the kings oak , which ( that nothing might remain that had the name of king affixed to it ) they digged up by the roots . october and they had little disturbance : but on the there came as they thought somewhat into the bedchamber , where two of the commissioners , and their servants lay , in the shape of a dog which going under their beds , did as it were , gnaw their bed-cords : but on the morrow finding them whole , and a quarter of beef , which lay on the ground untouched , they began to entertain other thoughts . october - something to their thinking removed all the wood of the kings oak out of the dining-room into the presence-chamber , and hurled the chairs and stools up and down that room . from whence it came into the two chambers , where the commissioners , and their servants lay , and hoyested up their beds-feet so much higher than their heads , that they thought they should have been turned over and over : and then let them fall down with such a force , that their bodies rebounded from the bed a good distance , and then shook the bedsteads so violently , that themselves confest their bodies wer sore with it . october . something came into the bed-chamber , and walkt up and down , and fetching the warming-pan out of the withdrawing-room , made so much noise that they thought five bells could not have made more . and october . trenchers were thrown up and down the dining-room and at them who lodged there ▪ whereof one of them being wakned , put forth his head to see what was the matter , but had trenchers thrown at it . october . the curtains of the bed in the withdrawing-room , were drawn to and fro , and the bedstead much shaken , and eight great pewther-dishes , and three dozen of trenchers thrown about the bed-chamber again . this night they also thought whole armsful of the wood of the kings oak , were thrown down in their chambers , but of that in the morning they found nothing had been moved . october . the keeper of their ordinary , and his bitch , lay in one of the rooms with them , which night they were not disturbed at all . but october . though the bitch kenneld there again , to whom they ascribed their former nights rest , both they and the bitch were in a pitiful taking , the bitch opening but once , and that with a whining fearful yelp . october . they had all their cloaths pluckt off them in the withdrawing-room , and the bricks fell out of the chimney into the room . and on the . they thought in the dining-room that all the wood of the kings oak had been brought thither , and thrown down closs by their bed-side ; which being heard by those of the withdrawing-room , one of them rose to see what was done , fearing indeed that his fellow commissioners had been killed , but found no such matter : whereupon returning to his bed again , he found two or three dozen of trenchers thrown into it , and handsomely covered with the bed-cloaths . october . the curtains of the bed , in the withdrawing-room , were drawn to and fro , and the bed-stead shaken as before , and in the bed-chamber , glass flew about so thick ( and yet not one lozen of the chamber windows broken ) that they thought it had rained money . whereupon they lighted candles , but to their grief they found nothing but glass . october . something going to the window opened and shut it : then going into the bed-chamber , it threw great stones , for half an hours time , some whereof lighted on the high-bed , others on the truckle-bed , to the number in all of above fourscore . this night there was also a very great noise , as if fourty peece of ordinance had been shot off together . at two several knocks it astonished all the neighbouring dwellers which is thought might have been heard a great way off . during these noises which were heard in both rooms together , both commissioners and their servants were struck with so great horror , that they cryed out to one another for help : whereof one of them recovering himself out of a strange agony he had been in , snatcht a sword , and had like to have killed one of his brethren coming out of his bed in his shirt , whom he took for the spirit that did the mischief . however at length they got all together , yet the noise continued so great and terrible , and shook the walls so much , that they thought the whole mannor would have fallen on their heads . at its departure , it took all the glass of the windows away with it . november first , something as they thought walkt up & down the withdrawing-room , and then made a noise in the dining-room . the stones , which were left before , and laid up in the withdrawing-room , were all fetcht away this night , and a great deal of glass ( not like the former ) thrown about again . november the second . there came something into the withdrawing-room treading as they conceived much like a bear , which first only walked about a quarter of an hour : at length it made a noise about the table , and threw the warming-pan so violently , that it quite spoiled it . it threw also a glass and great stones at them again ; and the bones of horses , and all so violently , that the bed-stead and the walls were bruised by them . this night they planted candles all about the rooms , and made fires up to the rantle-trees of the chimneys , but all were put out , no body knew how , the fire and burn-wood , which made it , being thrown up and down the rooms , the curtains torn with the rods from their beds , and the bed-posts pulled away , that the tester fell down upon them , and the feet of the bed-stead cloven into two . and upon the servants in the truckle-bed , who lay all the time sweating for fear ; there was first a little , which made them begin to stir , but before they could get out , there came a whole tub full , as it were of stinking ditch-water down upon them , so green , that it made their shirts and sheets of that colour too . the same night the windows were all broke by throwing of stones , and there was most terrible noises in three several places together , to the extraordinary wonder of all that lodged near them . nay the very rabbet stealers , who were abroad that night , were so afrighted with the dismal thundering , that for haste they left their ferrets in the holes , behind them , beyond rosamonds well . notwithstanding all this , one of them had the boldness to ask , in the name of god , what it was , what it would have , and what they had done , that they should be disturbed after this manner ? to which no answer was given , but it ceased for a while . at length it came again , and as all of them said , brought seven devils worse than it self . whereupon one of them lighted a candle again , and set it between the two chambers in the door-way , on which another fixing his eyes , saw the similitude of a hoof , stricking the candle , and candlestick into the middle of the bed-chamber , and afterwards making three scraps on the snuff to put it out . vpon this , the same person was so bold , as to draw his sword , but he had scarce got it out , but there was another invisible-hand , had hold of it too , and tugged with him for it , and prevailing , struck him so violently , that he was stunned with the blow . then began violent noises again , insomuch that they calling to one another , got together , and went into the presence chamber , where they said prayers , and sang psalms , notwithstanding all which , the thundring noise still continued in other rooms . after this , november d. they removed their lodgings over the gate ; and next day being sunday , went to ewelm , where , how they escaped , the authors of the relation knew not . but returning on munday , the devil ( for that was the name they gave their nightly guest ) left them not unvisited , nor on the tuesday ▪ following , which was the last day they stayed . relation vii . an apparition to king iames the fourth , and his courtiers , in the kirk of lithgow . while the king stayed at lithgow , attending the gathering of his armie , which was defeat at flowdon , being full of cares and perplexity , he went into the church of saint michael , to hear evening-song , as then it was called . while he was at his devotion , an ancient man came in , his amber coloured hair hanging down upon his shoulders , his forehead high , and inclining to baldness , his garments of azure colour , somewhat long , girded about with a towel , or table-napkin , of a comely and very reverend aspect . having enquired for the king , he intruded himself into the prease , passing through , till he came to him , with a clounish simplicity , leaning over the canons-seat , where the king sate . sir , said he , i am sent hither to entreat you , to delay your expedition for this time , and to proceed no further in your intended journey : for if you do , you shal not prosper in your enterprise , nor any of your followers . i am further charged to warn you , not to use the acquaintance , company , or counsel of women , as you tender your honour , life , and estate . after this warning , he withdrew himself back again into the prease . when service was ended , the king enquired earnestly for him , but he could be no where found , neither could any of the bystanders ( of whom diverse did narrowly observe him , resolving afterwards to have discoursed with him ) feel or perceive how , when , or where he passed from them , having in a manner vanished in their hands . relation . viii . anent the major who returned from death , to tell the captain , whether there was a god or not . concerning the apparition of the ghost of major george sydenham ( late of dulverton in the county of somerset ) to captain william dyke ( late of skilgate in this county also , and now likewise deceased : ) be pleased to take the relation of it , from a worthy and learned gentleman , doctor thomas dyke , a near kinsmans of the captains thus . shortly after the majors death , the doctor was desired to come to the house to take care of a child , that was sick there , and in his way thither he called on the captain , who was very willing to wait on him to the place ; because he must , as he said , have gone thither that night , though he had not met with so encouraging an opportunity . after their arrival there at the house , and the civility of the people shewn them in that entertainment ; they were seasonably conducted to their lodging , which they desired might be together in the same bed ; where after they had lyen a while , the captain knockt , and bids the servant bring him two of the largest and bigest candles lighted , which he could get : whereupon the doctor enquires what he meant by this ? the captain answers , you know cusin , what disputs my major and i have had touching the beeing of god , and the immortality of the soul. in which points , we could never yet be resolved , though we so much sought for and desired it . and therefore it was at length fully agreed between us , that he of us who dyed first , should the third night after his funeral , between the hours of twelve and one , come to the little house which is here in the garden , and there give a full account to the surviver , touching these matters , who should be sure to be present there at the set time , and so receive a full satisfaction . and this says the captain , is the very night , and i am come on purpose to fulfill my promise . the doctor disswaded him , minding him of the danger of following strange counsels , for which he could have no warrant , and that the devil might by some cunning device make such an advantage of this rash attempt , as might work his utter ruine . the captain replies , that he had solemnly engaged , and that nothing should discourage him . and adds , that if the doctor would wake a while with him , he would thank him , if not , he might compose himself to rest : but for his own part he was resolved to watch , that he might be sure to be present at the hour appointed . to that purpose , he sets his watch by him , and assoon as he perceived by it , that it was half an hour past , he rises , and taking a candle in each hand goes out by a back door , of which he had before gotten the key , and walks into the garden-house , where he continued two hours and an half , and at his return declared , that he neither saw nor heard any thing more than what was usual . but i know said he , that my major would surely have come , had he been able . about six weeks after , the captain rides to eaton to place his son a scholar there , when the doctor went thither with him . they lodged there at an inn , the sign whereof was the christopher , and tarried two or three nights , not lying together now as before at dulverton , but in two several chambers . the morning before they went thence , the captain stayed in his chamber longer than he was wont to do , before he called upon the doctor . at length he comes into the doctors chamber , but in a visage and form much differing from himself , with his hair and eyes staring ▪ and his whole body shaking and trembling . whereat the doctor wondering , presently demanded , what is the matter , cousin captain ? the captain replies , i have seen my major . at which the doctor seeming to smile , the captain confirms it , saying , if ever i saw him in my life ; i saw him but now . and then he related to the doctor what had passed thus . this morning after it was light , some one comes to my bed-side , and suddenly drawing back the curtains , calls captain , captain , ( which was the term of familiarity that the major used to call the captain by ) to whom i replied , what my major ? to which he returns , i could not come at the time appointed , but i am now come to tell you that there is a god and a very just and terrible one , and if you do not turn over a new leaf ( the very expression , as by the doctor punctually remembred ) you shall find it so . the captain proceeded . on the table by , there lay a sword , which the major had for●erly given me . now after the apparition had walked a turn or two about the chamber , he took up the sword , drew it , and finding it not so clean and bright as it ought , captain , captain , says he , this sword did not use to be kept after this manner , when it was mine . after which words he presently disappeared . the captain was not only throughly perswaded of what he had thus seen and heard , but was from that time observed to be very much ▪ affected with it . and the humour , which before in him was brisk and jovial , was then strangely altered . insomuch as very little meat would pass down with him at dinner , though at the taking leave of their friends , there was a very handsome treat provided . yea , it was observed , that what the captain had thus seen and heard , had a more lasting influence on him , and it was judged by those who were well acquainted with his conversation , that the remembrance of the passage stuck closs to him , and that those words of his dead friend were frequently sounding fresh in his ears , during the remainder of his life , which was about two years . relation . ix . a remarkable story of discovered witch-craft at lauder , anno . and of the wyls which the devil used in deceiving poor creatures . in the beginning of the year , a common report passing up and down in all mens and womens mouths , of an eminent warlock whose name was robert grieve , alias hob grieve , traffecking in these parts of the country , and deceiving many simple people , he was at last discovered , apprehended , and imprisoned , at the town of lauder , and after long shiftings , and denyal , wherein he had learned of his hellish-master , to be most subtile ; by the great goodness of god , he was at length brought to a serious acknowledgement of his guilt , and confession of his being the devils officer in that country for warning all satans vassals to come to the meetings , where , and whensoever the devil required , for the space of eighteen years and more . he acknowledged also , that his wife ( who twenty years , or thereabout before , was burnt at lauder ) was the occasion of his coming into that snare : for they being poor , and having little or nothing to live upon , he began to grudge under that condition , and to complain of his lot ; which his wife perceiving , desired him not to be troubled , but shewed him , that if he would follow her counsel , she should acquaint him with a gentleman , who would teach him a way how to become rich . to which motion he hearkned , and at her desire went down with her to a haugh on gallow-water , near to the stow , where she trysted the gentleman : and when they had come to that place , and tarried a considerable space , seeing no body , he began to wearie , and tell her , that he would be gone ; but she pressing him to stay , and assuring him , that the gentleman would not fail her : at length there came a great mastiff bigger than any butchers dog , and very black running upon him , which put him into such a confusion , and astonishment of spirit , as that he knew not where he was : but his wife laboured to comfort him , under that consternation , assuring him , that the gentleman would come presently and perform what he had promised to him . and accordingly in a short space the devil apeared in the shape of a black-man , and fitting his discourse to the mans tentation , made many promises to him , that if he would become his servant , he would teach him wayes , how to be rich , and how to be much made of in all the countrey . vnto which demand of the devil , he acknowledged , that he consented to , not so much for any hopes of future riches , as for fear least he should instantly be devoured by him , ( for he suspected in the very mean time , that it was the devil , ) and then he gave him that charge , to be his officer to warn all to the meetings ; ( as was said before , ) in which charge he continued for the space of eighteen years and more , untill he was apprehended . he was most ingenuous in his confession , an great evidence whereof was this , that there was neither man nor woman delated by him , but were all confessors , when apprehended ; and confronted with him , and dyed confessing . one instance is remarkable , and worthy of observation , which is this . after he had delated many , and as many of those were apprehended , as the prison could conveniently contain and the keepers attend , he gave up another woman in the town of lauder , whose name the magistrates resolved to conceal for a time , till the prison should be emptied of some of those , who were already apprehended , and had confessed ; and accordingly secrecy was engaged unto . but the devil , came that same night unto her , and told her , that hob grieve had fyled her for a witch , but assured her , that if she would rise up and go and challenge him for it , and never come away , till he and she were confronted , that then he would deny it . whereupon she arose and came to the prison window , and railled upon hob grieve , calling him warlock and slave to the devil , and all evils which her mouth could utter : and when desired to go home by the centries , and also by the magistrate , she sat down upon the tolbuith-stair , and said she should never go to her house , till she and that slave to the devil were confronted , whereupon the baillie came to the preacher desiring him to come and speak to her , to desire her to go home to her house , for there were none accusing her , who accordingly came , and entreated her to go home : but she obstinately refusing to go , till she should be confronted with that rascal , who had delated her an honest woman , for a witch . the baillie was constrained to her desire . whereupon many being present as witnesses , she was conveyed up to the prison to the room , where hob grieve was . and so soon , as she came in his sight , she fell down upon her bare knees , and began to scold the man , and to accuse him of a lie , in speaking of her name . says she , thou common thief , how dar thou for thy soul say , that ever before this time , thou saw me or i saw thee , or ever was in thy company , either alone , or with others . all which language he heard very patiently till he was desired by the baillie to speak . whereupon he asked her , how she came to know , that he had delated her for a witch . for says he , surely none but the devil , thy old master , and mine has told thee so much . she replyed , the devil and thou perish together , for he is not my master , though he be thine . i defy the devil , and all his works . whereupon he sayes to her , what needs all this din , does thou not know , that these many years , i have come to thy house , and warned thee to meetings , and thou and i have gone alongs together . and thereafter he condescended to her upon several places , and actions done in these places by her , and others , to all which i am ( said he ) a witness . by this she was so confounded , that immediately in presence of the bailly , the preacher , the school-master , and many witnesses , she cryed out , oh now , sayes she , i perceive that the devil is a lyar , and a murderer from the beginning : for this night he came to me , and bade me come and abuse thee , and never come away , till i was confronted with thee , and he assured me that thou would deny all , and say , thou false tongue thou lyed . and having said this , she with many tears confessed , that it was all truth which he had said , and prayed the minister , that he would intreat god for her poor soul , that she might be delivered out of the hands of the devil . vnder this confession she continued even unto the day of her death . another evidence of ingenuity in him was this , that after five or six men and women , whom he had delated , were also convinced , and had confessed their witch-craft , he earnestly desired , that he and they might be taken to the church , on the lords-day , to hear the word of god ; which being granted , and they conveyed with a guard to the church , all of them sat down together before the pulpit . the preacher lectured on these words , mark . . and oft times it hath cast him into the fire , and into the water to destroy him , &c. the father of the lunatick-child complained to christ of the devils cruelty towards his son . and the preacher briefly noted , that observation from the words , that what ever the devil did to such as he had gotten any power over , his aim and end was always to destroy the poor creature both soul and body . this truth being seriously applyed , and spoken home by the preacher to the said hob grieve , and the rest of the confessing witches , and warlocks , they were all immediately so confounded , that all of them cryed out with a dreadful and lamentable noise , a lace ! that is a most sure truth ; oh , what will become of us poor wretches ? oh , pray for us . but hob grieve especially bare witness to that sad truth , by a general declaration , in the face of the congregation , that he had experience of the truth thereof . for , said he , there is no trusting to his promises ; for in musselburgh water , when i had a heavy criel upon my back , he thought to have drowned me there ; and since i came into prison , he did cast me into the fire , to destroy me , as is well known to the present preacher , and magistrates of the place , and many others ; and concluded with an exhortation to all , to beware of the devil ; for whatever he says or doth , his purpose is to destroy you , and that you will find to be the end of his work , as we know to our dolefull experience this day . another evidence of the devils art in studying the destruction of the poor creature , was manifest in that same place , and year . a certain woman in the town of lauder was fyled ( not by hob grieve , but by some other ) and for a long time denyed . the magistrates of the place for this cause , were loath to meddle with her , but adjudged to death all the rest , who had confessed ; and ordained them to be burnt upon the munday after : she hearing of this , and that she alone was to remain in prison , without hopes of escape , was prompted by the devil to make up a confession in her own bosom , as she supposed might take away her life , and thereupon sent for the minister , and made that confession of witch-craft which she her self had patcht up before witnesses ; and in the close she earnestly intreated the magistrates , and the ministers , that she might be burnt with the rest upon munday next . her confession was , that she had covenanted with the devil , and had become his servant , about twenty years before , when she was but a young lass , and that he kissed her , and gave her a name , but since , he had never owned her , and that she knew no more of the works of the devil , as she should answer to god , but what she said was true . but intelligent persons began to be jealous of the truth of that confession , and began to suspect , that out of the pride of her heart , in a desperate way , she had made up that confession to destroy her life , because she still pressed to be cut off with the rest upon munday . therefore much pains was taken on her by ministers , and others , on saturday , sunday , and munday morning , that she might resile from that confession , which was suspected to be but a tentation of the devil , to destroy both her soul and body , yea it was charged home upon her by the ministers , that there was just ground of jealousie , that her confession was not sincere , and she charged before the lord to declare the truth , and not to take her blood upon her own head . yet stifly she adhered to what she had said and cryed always to be put away with the rest . whereupon on munday morning being called before the judges , and confessing before them , what she formerly said , she was found guilty , and condemned to die with the rest that same day . but being carried forth to the place of execution , she remained silent , during the first , second and third prayer , and then perceiving that there remained no more , but to rise , and go to the stake , she lift up her body , and with a loud voice cryed out . now all you that see me this day , know that i am now to die as a witch by my own confession , and i free all men , especially the ministers and magistrates of the guilt of my blood . i take it wholly upon my self : my blood be upon my own head . and as i must make answer to the god of heaven presently , i declare i am as free of witch-craft , as any child : but being delated by a malicious woman , and put in prison , under that name of a witch , disowned by my husband and friends , and seing no ground of hope of my coming out of prison , nor ever coming in credit again , through the temptation of the devil i made up that confession , on purpose to destroy my own life , being weary of it , and chosing rather to die than live , and so died . which lamentable story , as it did then astonish all the spectators , none of which could restrain themselves from tears , so it may be to all a demonstration of satans subtility , whose design is still to destroy all , partly by tempting many to presumption , and some others to despair . these things to be of truth , are attested by an eye and ear witness who is yet alive , a faithful minister of the gospel . relation . x. a true narrative of the drummer of ted-worth . in the year , about the middle of march a gentleman named mr. mompesson , in the county of wilts , being at a neighbouring town called ludgarshal and hearing a drum beat there , he enquired of the bailly of the town , at whose house he then was , what it meant . the bailly told him , that they had been for some days troubled with an idle drummer , who demanded money of the constable , by vertue of a pretended pass which he thought was counterfeit ; vpon this mr. mompesson sent for the fellow , and askt him by what authority he went up and down the countrey in that manner with his drum. the drummer answered , he had good authoritie , and produced his pass with a warrant under the hands of sir william cawly and collonel ayliff of gretenham . mr. mompesson knowing these gentlemens hands , discovered that the pass and warrant were counterfeit , and thereupon commanded the vagrant to put off his drum , and charged the constable to carry him before the next justice of the peace , to be further examined , and punisht . the fellow confessed the cheat , and begged earnestly to have his drum. mr. mompesson told him , that if he understood from collonel ayliff , whose drummer he said he was , that he had been an honest man : he should have it again , but in the mean time he would secure it . so he left the drum with the baillie , and the drummer in the constables hands who it seems was prevailed on by the fellows intreaties to let him go . about the midst of april following when mr. mompesson was preparing for a iourney to london , the bailly sent the drum to his house . when he was returned from that iourney , his wife told him that they had been much afrighted in the night by thieves and that the house had been like to have been broken up . and he had not been at home above three nights , when the same noise was heard , that had disturbed his family in his absence . it was a very great din and knocking at his doors , and the outsides of his house . hereupon he got up and went about the house with a brace of pistols in his hands . he opened the door where the great knocking was , and then he heard the noise at another door . he opened that also , and went out round his house , but could discover nothing , only he still heard a strange noise , as a thumping and drumming on the top of his house , which continued a great space , and then by degrees went off into the air. after this the noise of thumping and drumming was very frequent , usually five nights together , and then it would intermit three . it was on the outsides of the house , which is most of it , of board . it came constantly as they were going to sleep , whither early or late . after a moneths disturbance without , it came into the room where the drum lay , four or five nights in seven , within half an hour after they were in bed , continuing almost two hours . the sign of it just before it came was , they still heard an hurling in the air over the house , and at its going off , the beating of a drum , like that at the breaking up of a guard. it contitinued in this room for the space of two moneths , which time mr. mompesson lay there to observe it . in the fore part of the night , it used to be very troublesome , but after two hours all would be quiet . mistris mompesson being brought to bed , there was but little noise that night she was in travail , nor any for three weeks after , till she had recovered strength . but after this civil cessation , it returned in a rudder manner than before , and followed and vext the youngest children , beating their bedsteads with that violence , that all present expected when they would fall in pieces . in laying hands on them , one should feel no blows , but might perceive them to shake exceedingly . for an hour together it would heat on the drum , round-heads , and cuckolds , and tat-too , and several other points of war , as well as any drummer could . after this they would hear a scraping under the childrens bed , as by something that had iron tallons . it would lift the children up in their beds , follow them from one room to another , and for a while haunt none particularly but them . there was a cock-loft in the house , which had not been observed to have been troubled , thither they removed the children , putting them to bed , while it was fair day , where they were no sooner laid , but their troubler was with them as before . on the first of november ▪ it kept a mighty noise , and a servant observing two boards in the childrens room seeming to move , he bid it give him one of them ; upon which the board came ( nothing moving it , that he saw ) within a yeard of him . the man added , nay let me have it in my hand ; upon which , it was shoved quite home to him ; he thrust it back , and it was driven to him again , and so up and down , to and fro , at least twenty times together , till mr. mompesson forbad his servant such familiarities . this was in the day time , and seen by a whole room full of people : that morning it left a sulphurious smell behind it , which was very offensive . at night the minister one mr. craig , and diverse of the neighbours came to the house on a visit. the minister went to prayer with them , kneeling at the childrens bed-side : during prayer-time , it withdrew into the cock-loft , but returned as soon as prayer was ended , and then in sight of the company ; the chairs walkt about the room of themselves ; the childrens shoes were burled over their head , and every loose thing moved about the chamber . at the same time a bed-staff was thrown at the minister , which hit him on the legg , but so favourably , that a lock of wool could not have fallen more softly ; and it was observed that it stopt just where it lighted , without rolling or stirring from the place . mr. mompesson perceiving that it so much persecuted the young children , he lodged them out at a neighbours house ▪ taking his eldest daughter , who was about ten years of age , into his own chamber , where it had not been a moneth before . as soon as she was in bed , the disturbance began there again , continuing three weeks drumming , and making noises ; and it was observed that it would exactly answer in drumming any thing that was beaten or called for . after this , the house where the children were lodged out , happening to be full of strangers , they were taken home , and no disturbance having been known in the parlour , they were lodged there , where also their persecutor found them , but then only pluckt them by the hair , and night-cloaths , without any other disturbance . it was noted , that when the noise was loudest , and came with the most sudden and surprising violence , no dog about the house would move , though the knocking was oft so boisterous and rude , that it had been heard at a considerable distance in the fields , and awakened the neighbours in the village , none of which live very near the house . the servants somtimes were lift up with their beds , and then let gently down again without hurt , at other times , it would ly like a great weight upon their feet . about the latter end of december . the drummings were less frequent , and then they heard a noise like the gingling of money , occasioned as it was thought , by somewhat mr. mompessons mother had spoken the day before to a neighbour , who talkt of fairies leaving money , viz. that she would like it well , if it would leave some to make amends for their trouble . the night after the speaking of which , there was a great gingling of money over all the house . after this , it desisted from ruder noises , and employed it self in little apish , and less troublesome tricks . on christmass-even a little before day , one of the boyes arising out of his bed , was hit on a sore place on his heel , with the latch of the door , the pin that it was fastned with , was so smal that it was a difficult matter to pick it out . the night after christmsas-day , it threw the old gentlewomans cloaths about the room , and hid her bible among the ashes . in such silly tricks it was frequent . after this it was very troublesome to a servant of mr. mompessons , who was a stout fellow , and of a sober conversation . this man lay within during the greatest disturbance , and for several nights something would endeavor to pluck his cloaths off the bed , so that he was fain to tug hard to keep them on , and sometimes were pluckt from him by force , and his shoes thrown at his head . and now and then he should find himself forcibly held , as if he were bound hand and foot : but when ever he could make use of his sword , and struck with it , the spirit quitted its hold . a little after these contests , a son of sir thomas bennet whose workman the drummer had sometimes been , came to the house , and told mr. mompesson some words that he had spoken , which it seems were not well taken . for as soon as they were in bed , the drum was beat up very violently and loudly ; the gentleman arose , and called his man to him , who lay with mr. mompessons servant , just now spoken of , whose name was john. as soon as mr. bennets man was gone , john heard a rusling noise in his chamber , and something came to his bed-side , as if it had been one in silk . the man presently reacheth after his sword , which he found held from him , and it was with difficulty , and much tugging that he got it into his power : which as soon as he had done , the spirit left him ; and it was alwayes observed , that it still avoided a sword , about the beginning of january . they were wont to hear a singing in the chimney , before it came down . and one night about this time , lights were seen in the house . one of them came into mr. mompessons chamber which seemed blue and glimmering , and caused stiffness in the eyes of those who saw it . after the light , something was heard coming up the stairs , as if it had been one without shoes . the light was seen also or times in the childrens chamber ; and the maids confidently affirm , the doors were at least ten times opned and shut in their sight , & when they were opened they heard a noise , as if half a dozen had entered together . after which , some were heard to walk about the room , and one rusled as if it had been in silk . the like mr. mompesson himself once heard . during the time of the knocking when many were present a gentleman of the company , said , satan , if the drummer set thee to work , give three knocks and no more , which it did very distinctly and stopt . then the gentleman knockt , to see if it would answer him , as it was wont , but it did not . for further trial , he bid it for confirmation , if it were the drummer to give five knocks and no more that night , which it did , and left the house quiet all the night this was done in the presence of sir thomas chamberlain of oxford-shire , and diverse others . on saturday morning , an hour before day , january . a drum was heard beat upon the outsides of mr mompessons chamber , from whence it went to the other end of the house , where some gentlemen strangers lay , playing at their door , and without , four or five several tunes and so went off into the air. the next night , a smith in the village , lying with iohn the man , they heard a noise in the room , as if one had been shoeing of an horse , and some what came , as it were with a pair of pincers snipping at the smiths nose most part of the night . one morning mr. mompesson rising early to go a journey heard a great noise below where the children lay , and running down with a pistol in his hand , he heard a voice crying a witch , a witch , as they had also heard it once before . vpon his entrance all was quiet . having one night played some little trick at mr. mompessons beds feet , it went into another bed , where one of his daughters lay . there it passed from side to side , lifting her up as it passed under . at that time , there were three kinds of noises in the bed. they endeavoured to thrust at it with a sword , but it still shifted , and carefully avoided the thrust , still getting under the child when they offered at it . the night after it came panting like a dog out of breath . vpon which one took a bed-staff to knock , which was caught out of her hand , and thrown away , and company coming up , the room was presently filled , with a bloomy noisome smell , and was very hot though without fire , in a very sharp and severe winter . it continued in the bed panting and scratching an hour and a half , and then went into the next chamber , where it knockt a little , and seemed to ratle a chain : this it did for two or three nights together . after all this the old gentlewomans bible was found in the ashes the paper side being downwards . mr. mompesson took it up , and observed that it lay open at the third chapter of mark , where there is mention of unclean spirits falling down before our saviour , and of his giving power to the twelve to cast out devils , and of the scribes opinion , that he cast them out through beelzebub . the next night they strewed ashes over the chamber , to see what impressions it would leave . in the morning they found in one place , the resemblance of a great claw , in another of a lesser , some letters in another , which they could make nothing of , besides many circles , in the ashes . about this time ( says my author ) i went to the house on purpose to inquire the truth of those passages of which there was so loud a report . it had ceased from its drumming , and ruder noises before i came hither , but most of the more remarkable circumstances before related , were confirmed to me there , by several of the neighbours together , who had been present at them . at this time it used to haunt the children , as soon as they were laid . they went to bed that night i was there about eight of the clock , when a maid-servant coming down told us it was come . the neighbours that were there and two ministers who had seen and heard diverse times , went away : but mr. mompesson , and i , and a gentleman that came with me went up . i heard a scratching , which was very strange , as i went up the stairs , and when we came into the room , i perceived , it was just behind the bolster of the childrens bed , and seemed to be against the tyking . it was as loud a scratching , as one with long nails could make upon a bolster . there were two little modest girls in the bed between seven and eleven years of age , as i guest . i saw there hands without the cloaths , so that they could not contribute to the noise , that was behind their heads . they had been used to it , and had still some body or other in the chamber with them , and therefore seemed not to be much afrighted . i standing at the beds-head , thrust my hand behind the bolster , directing it to the place , whence the noise seemed to come . whereupon the noise ceased there , and was heard in another part of the bed. but when i had taken out my hand , it returned , and was heard in the same place as before . i had been told , that it would imitate noises and made trial by scratching several times upon the sheets as and and which it followed , and still stept at my number . i searcht under , and behind the bed , turned up the cloaths to the bed-cords , graspt the bolster , sounded the wall behind , and made all search that possibly i could to find if there were any trick , contrivance , or common cause of it : the like did my friend , but we could discover nothing . so that i was then verily perswaded , and am so still , that the noise was made by some daemon or spirit . after it had scartcht about half an hour or more , it went into the midest of the bed under the children , and there seemed to pant like a dog out of breath very loudly . i put my hand upon the place , and felt the bed bearing up against it , as if something within had thrust it up . i graspt the feathers to feel , if any living thing were in them . i looked under , and every where about , to see if there were any dog or cat , or any other creature in the room , and so we all did , but found nothing . the motion it caused by this panting , was so strong , that it shook the room and windows very sensibly . it continued thus more then half an hour , while my friend and i stayed in the room , and as long after , as we were told . during the panting , i chanced to see as it had been something , ( which i thought was a rat or mouse ) moving in a linning bag , that hung up against another bed , that was in the room . i stept and caught it by the upper end with one hand , with which i held it , and drew it quite through the other , but found nothing at all in it . there was no body near to shake the bag , or if there had , no one could have made such a motion , which seemed to be from within , as if some living creature had moved in it . my friend and i lay in the chamber , where the first and chief disturbance had been . we slept well all night , but early before day in the morning i was awakned ( and i awakned my bed-fellow ) by a great knocking just without our chamber door . i askt who was there several times , but the knocking still continued without answer . at last , i said , in the name of god ▪ who is it , and what would you have ▪ to which a voice answered nothing with you we thinking it had been some servant of the house , went to sleep again . but speaking of it to mr. mompesson , when we came down , he assured us , that not one of the house lay that way , or had business , thereabout , and that his servants were not up till he called them , which was after it was day . which they confirmed , and protested , that the noise was not made by them . mr. mompesson had told us before that it would be gone in the midle of the night , and come again divers times earlie in the morning about four a clock , and this i suppose was about that same time . there came one morning a light into the childrens chamber , and a voice crying a witch a witch , for at least an hundred times together . mr. mompesson at another time ( being in the day ) seing some wood move that was there , as of it self , discharged a pistol into it , after which they found several drops of blood on the hearth , and in divers places of the stair . for two or three nights after the discharge of the pistol , there was a calme in the house , but then it came again , applying it self to a little child newly taken from the nurse , which it so persecuted , that it would not let the poor infant rest for two nights together , nor suffer a candle in the room , but carry them away lighted up thorow the chimney , or cast them under the bed. it so scared this child , by leaping upon it , that for some hours , it could not be recovered out of the fright . so that they were forced again to put the children out of the house . the next night after , some-thing about midnight came up the stairs , and knockt at mr. mompessons door , but he lying still , it went up another pair of stairs to his mans chamber , to whom it appeared standing at his beds-foot . the exact shape and proportion he could not discover , but he saith he saw a great body with two red glowring , or glaring eyes , which for some time were fixed steadily upon him , and at length disappear'd . another night strangers being present , it purr'd in the childrens bed like a cat , at which time , the cloaths and children were lift up from the bed , and six men could not keep them down : hereupon they removed the children , intending to have ript the bed. but they were no sooner laid in another , but the second bed was more troubled than the first it continued thus four hours , and beat the childrens leggs against the bed-posts , that they were forced to arise , and sit up all night . after this it would empty chamber pots into their beds , and strew them with ashes from the hearth , though they were never so carfullie watcht . it put a long picked iron in mr. mompessons bed , and into his mother a naked knife upright . it would fill porrengers with ashes , throw every thing about the room , and keep a noise all day . about the beginning of april , . ae gentleman that lay in the house , had all his money turned black in his pocket . and mr. mompesson coming one morning into his stable , found his horse , he was wont to ride on , laying on the ground , having one of his hinder leggs in his mouth , and so fastened there , that it was difficult for several men to get it out with a leaver . after this , there were some other remarkable things ; but my account goes no further . only mr. mompesson write me word , that afterwards the house was several nights beset , with seven or eight in the shape of men , who as soon as a gun was discharged , would shuffle away together into an arbour . the drummer was tryed at the assizes at salisburg upon this occasion . he was committed first to gloucester-gaol for stealing , and a wilt-shire man coming to see him , he askt , what news in wilt-shire ? the man answered , he knew of none . no , saith the drummer ! do you not hear of the drumming at a gentlemans house at tedworth . that i do enough , said the other . i quoth the drummer , i have plauged him , and he shall never be quiet , till he hath made me satisfaction for taking away my drum. vpon information of this , the fellow was tryed for a witch at sarum , and all the main circumstances , which i have related were sworn at the assizes by the minister of the parish , and diverse others of the most intelligent and substantial inhabitants , who had been eye and ear witnesses of them , time after time for diverse years together . the fellow was condemned to transportation , and accordingly sent away : but i know not how ( it is said by raising storms , and afrighting the sea-men ) he made a shift to come back again . and it is observable , that during all the time of his restraint , and absence the house was quiet , but as soon as ever he came back at libertie , the disturbance returned . he had been a souldier under cromwell , and used to talk much of gallant books ; which he had of an odd fellow who was counted a vizzard . vpon this occasion , i shall here add a passage , which i had ( saith my author ) from mr. mompesson , but yet relates to the main purpose . the gentleman , who was with me at the house mr. hill , being in companie with one comton of summer-set-shire , practised physick and pretends to strange matters , related to him this story of mr. mompessons disturbance . the physitian told him , he was sure it was nothing but a rendezvous of witches and that for an hundred pounds , he would undertake to rid the house of all disturbance . in persuit of this discourse , he talkt of manie high things , and having drawn my friend into another room a part from the rest of the company , said , he could make him sensible , he could do something more then ordinary , and askt him whom he desired to see . mr. hill had no great confidence in his talk , who was then manie miles distant from them at her home . upon this compton took up a looking-glass that was in the room , and setting it down again , bid my friend look in it which he did , and there , as he most solemnly and seriously protested , he saw the exact image of his wife in that habit , which she then wore , and working at her needle in such a part of the room , ( there represented also ) in which , or about which time she reallie was , as he found upon enquirie , when he came to his own house . the gentleman averred this to me , and he is a very sober intelligent , and credible person . compton had no knowledge of him before , and was an utter stranger to the person of his wife . thus i have written the sum of mr. mompessons disturbances , which ( saith my author ) i had partly from his own mouth related before diverse , who had been witnesses of all , and confirmed his relation , and partly from his own letters , from which the order and series of things is taken . the same particulars he writ also to doctor creed ; then doctor of the chair in oxford . relation . xi . the devil of geuluce enlarged with several remarkable additions from an eye and ear witness , a person of undoubted honesty . this is that famous and notable story of the devil of glenluce , which i published in my hydrostaticks , anno , and which since hath been transcribed word by word by a learned pen , and published in the late book intituled saducismus triumphatus , whom nothing but the truth thereof , and usefulness for refuting atheism could have perswaded to transcribe . the subject matter then of this story , is a true and short account , of the troubles , wherewith the family of one gilbert campbel , by profession a weaver in the old parish of glenluce in galloway , was exercised . i have adventured to publish it de novo in this book , first because it was but hudled up among purposes of another nature . but now i have reduced it , to it 's own proper place . next , because this story is more full , being enlarged with new additions , which were not in the former , and ends not so abruptly , as the other did . it happened ( says my informer , gilbert campbels son who was then a student of philosophy in the colledge of glasgow , ) that after one alexander agnew , a bold and sturdy beggar , who afterwards was hanged at drumfries for blasphemy had threatned hurt to the familie , because he had not gotten such an almes , as he required , the said gilbert campbel was often times hindered in the exercise of his calling and yet could not know by what means this was done . this agnew , among many blasphemous expressions had this one , when he was interrogate by the judges , whether or not , he thought there was a god , he answered , he knew no god but salt , meal , and water . when the stirs began first , there was a whistling heard both within and without the house . and jennet campbel going one day to the well , to bring home some water , was conveyed , with a shril whistling about her ears , which made her say , i would fain hear thee speake , as well as whistle . hereupon it said , after a threatning manner , i 'le cast thee iennet into the well . the voice was most exactlie like the damsels voice , and did resemble it to the life . the gentle-woman that heard this and was a witness , thought the voice was very near to her own ears , and said the whistling was such , as children use to make , with their smal slender glass whistles . about the middle of november , the foul fiend came on with new and extraordinary assaults , by throwing of stones in at the doors , and windows , and down the chimney-head , which were of great quantity , and thrown with force , yet by gods providence , there was not one person in the family that was hurt . this did necessitate gilbert campbel , to reveale that to the minister of the parish , and to some other neighbours and friends , which hitherto he had suffered secretly . notwithstanding of this , his trouble was enlarged ; for not long after , he found often-times his warp and threeds cut , as with a pair of sizzers , and not only so , but their apparel were cut after the same manner , even while they were wearing them , their coats , bonnets , hose , shoes , but could not discern how , or by what mean. only it pleased god to preserve their persons , that the least harm was not done . yet , in the night time , they had not liberty to sleep , something coming and pulling their bed-cloaths , and linnings off them , and leaving their bodies naked . next , their chests and trunks were opened , and all things in them strawed here and there . likewise the parts of their working-instruments , which had escaped were carried away , and hid in holes and bores of the house , where hardly they could be found again . nay , what ever piece of cloath , or houshold-stuff was in any part of the house , it was carried away , and so cut and abused , that the good-man was necessitate in all haste and speed , to remove and transport the rest to a neighbours house , and he himself compelled to quite the exercise of his calling , whereby he only maintained his family . yet he resolved to remain in his house for a season ; during which time , some persons about , not very iudicious , counselled him to send his children out of the family , here and there , to try whom the trouble did most follow , assuring him , that this trouble was not against the whole family , but against some one person or other in it , whom he too willingly obeyed . yet , for the space of four or five dayes , there were no remarkable assaults , as before . the minister hearing thereof , shewed him the evil of such a course , and assured him , that if he repented not , and called back his children he might not expect , that his trouble would end in a right way . the children that were nigh by being brought home , no trouble followed , till one of his sons called thomas that was farest off came home . then did the devil begin a fresh for upon the lords day following in the afternoon , the house was set on fire , but by the help of some neighbours going home from sermon ; the fire was put out , and the house saved , not much loss being done . and munday after being spent in private prayer , and fasting , the house was again set on fire upon the tuesday about nine a clock in the morning , yet by the speedy help of neighbors it was saved , litle skaith being done the weaver being thus vexed , and wearied both day and night , went to the minister of the parish , an honest and godly in andesiring him , to let his son thomas abide with him for a time , who condescended , but withal assured him that he would find himself deceived , and so it came to pass , for notwithstanding that the lad was without the family , yet were they that remained in it , sore troubled both in the day time , and night season , so that they were forced to wake till mid-night , and sometimes all the night over , during which time , the persons within the family suffered many losses , as the cutting of their cloaths , the throwing of piets , the pulling down of turff and feal from the roof , and walls of the house , and the stealling of their cloaths , and the pricking of their flesh , and skin with pins . some ministers about having conveened at the place , for a solemn humiliation , perswaded gilbert campbel to call back his son thomas , notwithstanding of whatsoever hazard might follow . the boy returning home , affirmed that he heard a voice speak to him , forbidding him to enter within the house , or in any other place where his fathers calling was exercised . yet he entered , but was sore abused , till he was forced to return to the ministers house again . vpon munday the of february , the rest of the family began to hear a voice speak to them , but could not well know from whence it came . yet from evening till mid-night too much vain discourse was kept up with satan , and many idle and impertinent questions proposed , without that due fear of god , that should have been upon their spirits under so rare and extraordinary a trial. they came that length in familiar discourse , with the foul-thief , that they were no more afrayed to keep up the clash with him , than to speak to one another . in this they pleased him well , for he desired no better , than to have sacrifices offered to him . the minister hearing of this , went to the house upon the tuesday , being accompanied with some gentlemen , one james bailie of carphin , alexander bailie of dunraged , mr. robert hay , and a gentlewoman called mistris douglas , whom the ministers wife did accompanie . at their first in-coming the devil says , quum literarum , is good latine . these are the first words , of the latine rudiments , which schollars are taught , when they go to the grammar school . he crys again a dog. the minister thinking that he had spoken it to him , said , he took it not ill to be reviled by satan , since his master had troden that path before him . answered satan , it was not you , sir , i spoke it to , i meant by the dog there , for there was a dog standing behind backs . this passing , they all went to prayer , which being ended , they heard a voice speaking out . of the ground , from under a bed , in the proper countrey dialect , which he did counterfeit exactly , saying , would you know the witches of glenluce ? i will tell you them ; and so related four or five persons nam●s that went under a bad report . the weaver informed the company , that one of them was dead long ago . the devil answered , and said , it is true , she is dead long ago , but her spirit is living with us in the world. the minister replied saying ( though it was not convenient to speak to such an excommunicat and intercommuned person ) the lord rebuke thee , satan , and put thee to silence ; we are not to receive information from thee , whatsoever fame any person goes under ; thou art seeking but to seduce this family , for satans kingdom is not divided against it self . after which all went to prayer again , which being ended ( for during the time of prayer no noise or trouble was made , except once , that a loud fearful youel was heard at a distance ) the devil with many threatnings boasted and terrified the lad tom , who had come back that day with the minister , that if he did not depart out of the house , he would set all on fire . the minister answered , and said , the lord will preserve the house , and the lad too , seeing he is one of the family , and hath gods warrant to tarry in it . the fiend answered , he shall not get liberty to tarry ; he was once put out already , and shal not abide here , though i should pursue him to the end of the world . the minister replyed , the lord will stop thy malice against him . and then they all went to prayer again , which being ended , the devil said , give me a spade and a shovel , and depart from the house for seven days , and i will make a grave , and ly down in it , and shall trouble you no more . the good man answered , not so much as a straw shal be given thee , through gods assistance , even though that would do it the minister also added god shal remove thee in due time . the spirit answered , i will not remove for you , i have my commission from christ to tarry and vex this family . the minister answered , a permission thou hast indeed , but god will stop it in due time . the devil replied , i have sir , a commission , which perhaps will last longer than your own . the minister dyed in the year in december . the devil had told them , that he had given his commission to tom to keep . the company enquired at the lad , who said , there was something put into his pocket , but it did not tarry . after this , the minister and the gentlemen arose , and went to the place , whence the voice seemed to come , to try if they could see , or find any thing . after diligent search , nothing being found , the gentlemen began to say , we think this voice speaks out of the children , for some of them were in their beds . the foul spirit answered , you lie , god shall judge you for your lying , and i and my father will come and fetch you to hell , with warlock thieves : and so the devil discharged the gentlemen to speak any thing , saying , let him speak that hath a commission , ( meaning the minister ) for he is the servant of god. the gentlemen returning back with the minister , sat down near the place , whence the voice seemed to come , and he opening his mouth , spake to them , after this manner , the lord will rebuke this spirit in his own time , and cast it out . the devil answering , said , it is written in the th . of mark , the disciples could not cast him out . the minister replyed , what the disciples could not do , yet the lord having hightned the parents faith , for his own glory did cast him out , and so shall he thee . the devil replyed , it is written in the th . of luke , and he departed and left him for a season . the minister said , the lord in the dayes of his humiliation , not only got the victory over satan , in that assault in the wilderness , but when he came again , his success was no better , for it is written , iohn . behold , the prince of this world cometh , and hath nothing in me , and being now in glory , he will fulfil his promise , and god shal bruise satan under your feet shortly , rom. . the devil answered , it is written , matth ▪ . there were ten virgins , five wise , & five foolish ; and the bridegroom came , the foolish virgins had no oyl in their lamps , and went unto the wise to seek oyl , and the wise said , go and buy for your selves ; and while they went , the bridegroom came , and entered in , and the door was shut , and the foolish virgins were sent to hells fire . the minister answered , the lord knows the sincerity of his servants , and though there be sin and folly in us here , yet there is a fountain opened to the house of david for sin and for uncleanness , when he hath washen us , and pardoned our sins , for his names sake , he will cast the unclean spirit out of the land . the devil answered , and said , sir you should have cited for that place of scripture , the chap. of zech. and so he began at the first verse and repeated several verses , and concluded with those words , in that day i will cause the prophet , and the unclean spirit , pass out of the land , but afterwards it is written , i will smite the shepherd , and the sheep shal be scattered . the minister answered , and said , well are we that our blessed shepherd was smitten , and thereby hath bruised thy head , and albeit in the hour of his sufferings , his disciples forsook him matth. . yet now having ascended on high , he sits in glory , and is preserving , gathering in , and turning his hand upon his little ones , and will save his poor ones in this family from thy malice . the minister returning back a little , and standing upon the floor , the devil said , i knew not these scriptures , till my father taught me them . then the minister conjured him to tell whence he was . the foul-fiend replyed , that he was an evil spirit , come from the bottomless pit of hell , to vex this house , and that satan was his father , and presently there appeared a naked hand , and an arm from the elbow down , beating upon the floor till the house did shake again , and also he uttered a most fearful and loud cry saying , come up father come up , i will send my father among you , see there he is behind your backs . the minister said i saw indeed an hand , and an arm , when the stroak was given , and heard . the devil said to him , saw you that ? it was not my hand , it was my fathers : my hand is more black in the loof . o said gilbert campbel , that i might see thee , as well as i hear thee ! would you see me , says the foul-thief ; put out the candle , and i shal come butt the house among you like fire balls . i shall let you see me indeed . alexander bailie of dunraget says to the minister , let us go ben , and see if there be any hand to be seen . the devil answered , no , let him come ben alone ; he is a good honest man , his single word may be believed . about this time the devil abused mr. robert hay a very honest gentleman very ill with his tongue , calling him witch and warlock . a little after the devil cryes ( it seems out of purpose and in a purpose ) a witch , a vvitch , ther 's a witch sitting upon the ruist , take her away : he meant a hen sitting upon the halk of the house . these things being past , all went to prayer during which time he was silent . prayer being ended , the devil answered and said , if the goodmans sons prayers at the colledge of glasgow , did not prevail with god : my father and i had wrought a mischief here ere now . to which alexander bailie of dunraged replied , well , well , i see you confess there is a god , and that prayer prevails with him , and therefore we must pray to god and commit the event to him . to whom the devil replied , yea sir , you speak of prayer with your broad lipped hat , ( for the gentleman , had lately gotten a hat in the fashion with broad lipps ) i 'le bring a pair of shears from my father , which shal clip the lipps of it a little . whereupon he presently imagined , that he heard and felt a pair of shears , going round about his hat , which caused him lift it , to see if the foul-theif had medled with it , during this time , several things but of less moment passed , as that he would have tom a merchant , rob a smith , iohn a minister , and hue a lawier , all which in some measure came to pass . as to jennet the goodmans daughter he cryes to her , jennet campbel , jennet campbel , wilt thou cast me thy belt. quoth she , what a widdy would thou do with my belt ? i would fain ( says he ) fasten my loose bones closs together with it . a younger daughter sitting busking her puppies , as young girls use to do , being threatned by the fiend , that he would ding out her harns , that is brain her , answered without being concerned , no if god be to the fore , and so fell to her work again . the good wife of the house having brought out some bread was breaking it , to give every one of the company a piece . cryes he , grissel wyllie , grissel wyllie ; give me a peice of that hard bread ( for so they call their oat cakes ) i have gotten nothing this day , but a bit from marrit , that is as they speak in that countrey margaret . the minister said , beware of that , for it is a sacrificing to the devil . the girle was called for , and asked if she gave him any hard bread , no says she , but when i was eating my due piece this morning , something came and clieked it out of my hand . the evening being now far spent , it was thought fit , that every one should withdraw to his own home . then did the devil cry out fearfully , let not the minister goe home , i shall burn the house if he go , and many other ways did he threaten . after the minister had gone foorth : gilbert campbel was very instant with him to tarry , whereupon he returned , all the rest going home . when he came into the house , the devil gave a great gaff of laughter : you have now sir done my bidding . not thine , answered the other , but in obedience to god , have i returned to bear this man companie whom thou doest afflict . then did the minister call upon god , and when prayer was ended , he discharged the weaver , and all the persons of the familie , to speak a word to the devil , and when it spak , that they should only kneel down , and speak to god. the devil then roared mightily , and cryed out , what ? will ye not speake to me , i shall strike the bairns and do all manner of mischief . but after that time no answer was made to it , and so for a long time no speech was heard . several times hath he beat the children in their beds , and the claps of his loof upon their buttocks would have been heard but without any trouble to them . while the minister and gentle-men were standing at the door readie to goe home , the ministers wife , and the good-wife were within . then cryed satan , grissel put out the candle . sayes she to the ministers wife , shall i do it ? no says the other , for then you shal obey the devil . vpon this he cryes again with a louder shout , put out the candle . the candle still burns . the third time he cryes , put out the candle , and no obedience being given to him , he did so often reiterat these words , and magnify his voice , that it was astonishment to hear him , which made them stop their ears they thinking the sound was just at their ears . at last the candle was put out . now sayes he i 'le trouble you no more this night . i must insert here , what i heard from one of the ministers of that presbytrie , who with the rest were appointed to meet at the weavers house , for prayer , and other exercises of that kind . when the day came , five only met . but before they went in , they stood a while in the croft , which layes round about the house , consulting what to do . they resolved upon two things , first there should be no words of conjuration used , as commanding him in the name of god to tell whence he was , or to depart from the familie , for which they thought they had no call from god. secondly that when the devil spake , none should answer him , but hold on in their worshipping of god , and the duties they were called to . when all of them had prayed by turns , and three of them had spoken a word or two from the scripture , they prayed again , and then ended , without any disturbance . when that brother who informed me , had gone out , one hue nisbit , one of the company , came running after him , desiring him to come back , for he had begun to whistle . no , sayes the other , i tarried as long as god called me , but go in again i will not . after this , the said gilbert suffered much loss , and had many sad nights , not two nights in one week free , and thus it continued till april ; from april to july , he had some respite and ease , but after , he was molested with new assaults ; and even their victuals were so abused , that the family was in hazard of starving , and that which they eat gave them not their ordinary satisfaction , they were wont to find . in this sore and sad affliction gilbert campbel resolved to make his address to the synod of presbyters , for advice and counsel what to do ; which was appointed to conveen in october . namely , whether to forsake the house or not ? the synod by their committy appointed to meet at glenluce in february . thought fit that a solemn humiliation should be kept through all the bounds of the synod ; and among other causes , to request god in behalf of that afflicted family ; which being done carefully , the event was , that his troubles grew less till april , and from april to august , he was altogether free . about which time the devil began with new assaults , and taking the ready meat that was in the house , did sometimes hide it in holes by the door-posts ; and at other times did hide it under the beds , and some times among the bed-cloaths , and under the linnings , and at last , did carry it quite away , till nothing was left there , save bread and water . this minds me of a small passage , as a proof of what is said . the good-wife one morning making pottage for the childrens break-fast , had the tree-plate wherein the meal 〈◊〉 snatcht from her quickly . well says 〈◊〉 , let me have the plate again . whereupon it came flying at her , without any skaith done . 't is like , if she had sought the meale too , she might have got it ; such is his civility when he is entreated . a small homage will please him ere he want all . after this he exercised his malice and cruelty against all persons in the family , in wearying them in the night time , by stirring and moving thorow the house , so that they had no rest for noise , which continued all the moneth of august after this manner . after which time the devil grew yet worse , by roaring , and terrifying them by casting of stones , by striking them with staves on their beds in the night-time . and upon the . of september about midnight he cryed out with a loud voice , i shall burn the house . and about . or . nights after , he set one of the beds on fire , which was soon put out , without any prejudice , except the bed it self . thus i have written a short and true account of all the material passages which occurred . to write every particular , especially of lesser moment , would fill a large volum . the goodman lived several years after this , in the same house : and it seems , that by some conjuration or other , the devil suffered himself to be put away , and gave the weaver a peaceable habitation . this weaver has been a very odd man , that endured so long these marvellous disturbances . relation . xii . anent mother iackson her vvitch-craft . this story hath as much certainty with it , as any human story can have . the author that writs it is a famous minister of the gospel , and attested by famous witnesses . this woman was arraigned and condemned at newgate for bewitching one mary glover a m 〈◊〉 rchants daughter in themes-street . one doctor boncraft did inform judge anderson then lord chief justice , that the said mother jackson was wronged and that the maid did counterfeit . whereupon the lord chief justice gave order to sir john crook then recorder of london to make trial of them in his chamber at the temple . the maid being sent for came with her mother and diverse of her neighbours : and about an hour after , the witch was sent for , and was brought in disguised like a countrey-market-woman , with a mufflet hiding her face , and an old hat , and a short cloack spattered with mire . when she entered the chamber the maid suddenly fell down backward upon the floor , with her eyes drawn into her head , her tongue toward her throat , her mouth drawn up to her ear : her bodie became stiff , and senseless . her lips being shut closs , a plain and audible voice came out of her nostrills , saying hang her , hang her . then did the recorder call for a candle , and a sheet of paper , and held the paper flaming to her hand , till her hand did blister . the blister did break and water came out , which dropt down upon the floor , the maid lying still and senseless as a dead body , with the voice coming out of her nostrills saying hang her , hang her . then the recorder called for a long pin , which he held in the flame of the candle , till it was very hot , and thrust the head of it into her nostrills to see if that would make her neese , wink , or bend her brows , or stir her head , which she did not , but lay still as one dead , and senseless , then i told the recorder ( saith my author ) that i had often prayed with the maid , and that when i did conclude with the lords prayer , the maid , as soon as i said ( but deliver us from all evil ) was tost up , and shaken as if a mastive dog should take a little curr into his mouth , and shake him . then the recorder bad the witch say the lords prayer , which she did till she came to these words , but deliver us from evil , which she skipt over and would by no means be brought to say them . then they bad her rehearse the articles of the christian faith , which she did , till she came to these words ( our lord ) but would by no means be drawn to confess that jesus christ was our lord. i told the recorder also that when the maid was in her senseless and dead fits , if the witch did but lay her hand upon her , she was tost and thrown towards her . thereupon the recorder caused the maid to be taken up , and layed upon a bed , and cloaths to be layed upon her , especially her head , because she should not see , nor hear . then he made signes to the women to stand round about the bed , and that the witch should stand among them and that everie one should lay hands one her softly , which they did , and the maid did not stirr , till the witch laid her hand upon her . then all the cloaths were thrown off , and the maid tost towards her . whereupon the recorder looking upon the witch said , lord have mercy upon thee , woman , and sent her to new-gate . then as soon as she was gone , the voice that came out of the maids nostrils ceased , and she came to her self , and went home with her mother . about weeks or a moneth after the witch was condemned , the maid continued every second day in most strange and fearful fits , and torments . the recorder hearing of it , did blame me , and all the ministers of london . and told me , that we might all of us be ashamed to see a child of god in the claws of the devil , without any hopes of deliverance , but by such means as god had appointed , fasting and prayer . within few dayes after , it pleased god to make me an instrument to draw five ministers , and other good christians together to set a day a part , and to joyn with me , in that holy exercise , wherein we continued from morning till after candle lighting . then on a sudden , after a fearfull conflict which did much amaze some , and caused them to cry with a confused noise , jesus help , jesus save , the maid did start up out of a wand-chair , where she sat , and with her strength did lift me up with her , i kneeling behind her , and holding her in my arms , she did throw white froth out of her throat and mouth round about the chamber , and on a sudden fell down into the chair , as one truely dead , with her head hanging down into the chair , her neck , arms limber and souple , which before were stiff as a frozen thing : then suddenly life came into her whole body , and her eyes which were drawn into her head , and her tongue , which was pulled into her throat came into their right place . then she looked up with a chearful countenance round about the chamber , and with a loud voice spak , saying , o he is come , he is come , the comforter is come , the comforter is come , i am delivered , i am delivered . her father hearing these words , wept for joy , and with a faultring voice , said , o these were her grand fathers words , when he was at the stake , the fire crakling about him . it seems he died a martyr in queen maries time . then she kneeled down , and offered a sweet evening sacrifice of thanks and praise to god for her deliverance , till her voice grew weak . then did the minister speak to her to forbear , and let one of them end the day with thanksgiving . and in regard that i ( saith the minister ) had begun the day with prayer , the companie desired me to make an end with thanksgiving . this being done , care was had of her , to put her to some minister for a year , least satan should assault her again . and by common consent she was put to me , and i took her home to my own house , for being my servant for that time , and her mother and sister , and lodged them at my house in great saint helens . which then was my living this relation was publisht in the year . by the minister , whose name is lewes hughes and is yet to be seen in print . relation xiii . king duff the king of scotland bewitched . though this be well known to all who read our scots histories , yet it will not be amiss to insert it here , as in its own place , for their sake especially who have not heard of it . while the king was about the setling of the countrey , and punishing the troublers of the peace , he began to be sore afflicted in his body with a new and unheard of disease , no causes of his sickness appearing in the least . at length , after that several remedies and cures were made use of to no purpose , a report is spread , the authors thereof being uncertain , that the king was brought to that sickness and trouble by witches . this suspicion arose , from an unusual sweating he was under , his body pining and withering away by little and little and his strength failling day by day . and since all his physicians ; had done their utmost , and yet no appearance of recovery , it was supposed his case was extraordinary , therefore all men being vehemently intent upon the event , news came to court that night-meetings were kept at forres a town in murray , for taking away the life of the king , this was presently received and believed for truth , because no other thing did occurr for the present more probable . whereupon trusty and faithful men are presently sent away to one donald governour of the castle there , in whom the king had the greatest trust and confidence . this man having gotten some knowledge of the business from a certain young wench , whose mother was under a bad report of being skilful in this black-art , found out and discovered the whole matter . the young harlot is taken , because she had spoken some words rashly anent the kings sickness , and that within a few dayes his life would be at an end . some of the guard being sent , found the lasses mother , with some haggs , such as her self , roasting before a small moderate fire , the kings picture made of wax . the design of this horrid act , was that as the wax by little and little did melt away , so the kings body by a continual sweating , might at last totally decay . the waxen-image being found and broken , and those old haggs being punished by death , the king did in that same moment recover . compare this with the first relation , and you will find them jump and agree exactly . relation xiv . the apparition of edward avon , to his son in law thomas goddard . thomas goddard of marleburgh in the county of wilts , weaver ; on the ninth of november going to ogburn , at a style on the highway about nine in the morning , met the apparition of his father in law , one edward avon of this town glover , who dyed in may last , having on to appearance , the same cloaths , hat , stockings , and shoes he did usually wear when he was living , standing by , and leaning over that style . which when he came near , the apparition spake to him with an audible voice , these words , are you afraid ? to which he answered , i am , thinking on one who is dead and burried whom you are like . to which the apparition replyed with the like voice . i am he you were thinking on , i am edward avon your father in law , come near to me , i will do you no harm . to which goddard answered , i trust in him that bought my soul with his precious blood , you shal do me no harm . then the apparation said , how stand cases at home ? goddard askt what cases ? then it askt him , how do william and mary , meaning as he conceived his son william avon , a shoe-maker here , and mary his daughter , the said goddards wife . then it said , what ? taylor is dead , meaning as he thought one taylor of london , who married his daughter sarah , which taylor dyed about michaelmas last . then the apparition held out his hand , and in it as goddard conceived , . or shillings in silver , and then spake with a loud voice . take this money , and send it to sarah for i shut up my bowels of compassion toward her in my life time , and now here is somewhat for her . and then said , mary ( meaning the said goddard's wife , as he conceived ) is troubled for me , but tell her god hath shewed me mercy contrary to my deserts . but the said goddard answered , in the name of iesus i refuse all such money . then the apparition said i perceive you are afraid , i will meet with you some other time . and immediately it went up the lane to his appearance . so he went over the same style , but saw it no more that day . he saith , the next night about . of the clock , it came & opened his shop windows and stood in the like cloaths , looking him in the face but said nothing to him . and the next night after , as goddard went forth into his back-side with a candle light in his hand , it appeared to him again in the same shape , but he being in fear , ran into his house , and saw it no more then . but he saith , that on thursday the . instant , as he came from chilton , riding down the hill between the mannor-house and axfoord-farm-field , he saw some what like a hare crosing his way , at which his horse frighted , threw him into the dirt , and as soon as he could recover on his feet , the same apparition there met him again in the same habit , and there standing about eight foot directly before him in the way , spake again to him with a loud voice : source ( a word he commonly used when living ) you have stayed long , and then said to him , thomas , bid william avon take the sword that he had of me , which is now in his house , and carry it to the wood , as we go to alton , to the upper end of the wood , by the way side , for with that sword i did wrong thirty years ago , and he never prosper'd since he had that sword . and bid william avon give his sister sarah twenty shillings of the money which he had of me . and do you talk with edward laurence , for i borrowed twenty shillings of him several years ago , and did say i had payed him , but i did not pay it him ; and i would desire you to pay him twenty shillings out of the money which you had from iames elliot , at two payments . which money the said goddard now saith was five pounds , which james elliot a baker here owed the said avon on bond , and which he the said goddard had received from the said elliot since michaelmas at two payments , viz. . shillings at one , and pound shillings at another payment . and it further said to him , tell margaret ( meaning his own wife as he conceived ) that i would desire her to deliver up the little money which i gave to little sarah taylor the child , or any one she will trust for it . but if she will not , speak to edward laurence to perswade her . but if she will not then , tell that i will see her very suddenly . and see that this be done within a twelve moneth , and a day after my decease , and peace be with you . and so it went away over the rails into the wood there in the like manner , as any man would go over a style to his apprehension , and so he saw it no more at that time . and he saith , that he paid the twentie shillings to edward laurence of this town , who being present , now doth remember , he lent the said avon twentie shillings about twentie years ago , which none knew but himself and his wife and avon and his wife , and was never paid it , again before now by this goddard . and this goddard further says , that this verie day by mr. majors order , he with his brother in law william avon went with the sword , and about nine a clock this morning , they laid down the sword in the copse near the place the apparition had appointed goddard to carry it : and then coming away thence , goddard looking back , saw the same apparition again in the like habit as before . whereupon he called to his brother in law ▪ and said , here is the apparition of our father , who said , i see nothing . then goddard fell on his knees , and said , lord open his eyes that he may see it , if it be thy blessed will. and the apparition to goddards appearance , beckned with his hand to come to it . and then goddard said , in the name of the father , son , and holy ghost , what would you have me to do ? then the apparition said to him , thomas take up the sword and follow me . to which he said , should both of us come , or but one of us ? to which , it answered , thomas , do you take up the sword. and so he took up the sword and followed the apparition about ten poles in length further into the copse , and then turning back , he stood still about a pole and a half from it , his brother in law staying behind at the place where they first laid down the sword. then goddard laying down the sword upon the ground saw something stand by the apparition like a mastiff-dog of a brown colour . then the apparition coming towards goddard , he stept back about two steps . and the apparition said to him , i have a permission to you , and a commission not to touch you : and then it took up the sword , and went back to the place , at which before it stood , with a mastiff-dog by it as before , and pointed the top of the sword into the ground , and said , in this place lies buried the bodie of him , whom i murdered in the year . which is now rotten and turned to dust. whereupon goddard said , i do adjure you in the name of the father , son , and holy ghost , when did you commit this murder . and it said , i took money from the man , and he contended with me , and so i murdered him . then goddard askt him , who was confederate with him in the said murder ? and he said , none but my self was accessory thereto . then goddard said , what would you have me to do in this thing ? and the apparition said , this is , that the world may know that i murdered a man , and buried him in this place in the year . then the apparition laid down the sword , on the bare ground there , whereon grew nothing , but seemed to goddard to be as a grave sunk in . and then the apparition rushing further into the copse , vanished , and saw it no more . whereupon goddard his brother in law avon , leaving the sword there , and coming away together , avon told goddard he heard his voice , and understood what he said , and heard other words distinct from his , but could not understand a word of it , nor saw any apparition at all . which he now also present affirmeth , and all which the said goddard then attested under his hand , and affirmed , he will depone the same , when he shall be thereto required . relation xv. some observable passages of gods providence to a godly minister , in giving him full clearness concernin bessie graham , suspect of witch-craft . she was apprehended about the end of august . upon some threatning words , she had spoken in her drunkenness to john rankins wife in kilwinning . whereupon the poor woman ten dayes after took sickness , and shortly died . she was imprisoned in the steeple , for the space of thirteen weeks , all which time i ( the minister ) repared to her , but found her still more and more obdured . in all her discourses she was so subtile , that not only i could get no advantage by her words , but sometimes she made me think , that she was an innocent woman ; so that i was much grieved for her hard usage , if it could have been helped , and had my own secret wishes , she had never been medled with . yea , if she could have made an escape , i being innocent of it , i could have been glade : for i feared much , that all we could get proven on her , would not have been a sufficient ground , for the civil magistrate , to give a warrant , for putting her to an assize . or if they had given a warrant i feared the assize would not condemn her unless i had advised them thereto , wherein i was not clear , so that she should have been set at libertie , and i blamed for it , by reason of my not advising the assize to condemn her . at this nick of time one alexander bogs skilled in searching the mark , came , being often sent for , and finds the mark upon her ridge-back , wherein he thrust a great brass pin , of which she was not sensible : neither did any blood follow , when the pin was drawn out . i lookt upon this but as a small evidence , in respect of what i found afterwards ▪ yet this some-what inclined the judges to send the process to edinburgh , though there were small hopes of obtaining a commission for putting her to an assize . my fears deceived me , for i was informed that a commission was granted , though with difficulty . but here my strait was augmented , for the chiefest man in the parish refuseth to meet professing he thought all that was proven on her , were but clatters . and i was informed , that others of the judges did say little less . however , i , my self could not but think her guilty : yet if the assize had put her to it , i was not so clear to advise them , by reason , that the things were proven but by one witness . this put me to manie thoughts and prayers , wherein i did engadge my self to god , that if he should find out a way for giving me , and the assize full clearness , either by her own confession or otherwise , i should remarke it as a singular favour , and special mercy . this resolution i did often reiterate , lord make me mindful of it . after a short time , providence brought to light an unexpected presumption of her guiltiness , which did convince me more , than any of the rest . vpon wednesday the of november in the evening i went to exhort her to a confession , with alexander sympson the kirk-officer , and my own servant with me : after labouring with her in vain , we leave her . but when i came to the stair-head , i resolved to halt a little to hear what she would say . within a very short space , she begins to discourse , as if it had been to some body with her . her voice was so low , that i could not understand what she said , except one sentence , whereby i perceived , she was speaking of somewhat i had been challenging her of , and she had denyed . after she had spoken this , after a little while i hear another voice , speaking and whispering ; as it were conferring with her , which presently i apprehended to be the foul-fiends voice : but being uncertain , if those who were with me had heard it , so as they could give testimony concerning it , & not daring to ask them , least she hearing our whispering should have spoken no more , i resolved to stand a little longer , she having kept silence a time , upon occasion , as i thought of some little din amongst us , at our hearing of an uncouth voice . she began to speak again , and before she had well ended , the other voice speaketh as it were a long sentence , which though i understood not what it was , yet was so low and ghoustie , that i was certainly perswaded that it was another voice than hers . besides , her accent and manner of speaking was , as if she had been speaking to some other : , and that other voice , to my best remembrance , did begin before she had closed , so that two voices were to be heard at once . by this time fear took hold on alexander sympson , being hindmost in the stair , and thereby he cries out . i did exhort him with a loud voice not to fear ; and so we came all of us down the stair , blessing god that had given me such a clearness in the business . they both who were with me declared , they had heard the uncouth how voice , both the times . within a quarter of an hour i go up again , with two or three able men with me , and brought her down to the school , having placed six men to watch , where she remains at the time of my writing hereof , november . obstinate and obdured , and i fear she shall be so to her death . some special providencies i observed in all these . first , that however we knew nothing at our first apprehending of her , but only that she was of a bad report , and had some boasting words to john rankings wife , after which she dyed shortly , yet partly more and more light brake up until so many presumptions were proven on her , as the civil magistrate did judge it equitable to put her to an assize . ( ) that alexander bogs came and found the mark upon her , at that very nick of time , when there was an inclination to let her go free : which though it did not say much , yet it was a mean to keep her still in prison . ( ) that a commission was granted upon more slender grounds , than any which had been granted before : and that the lord keeped up the greatest evidence of her guilt , untill the commission was obtained , and the day for the assize appointed . ( ) that the commission being granted , i was in a great strait , what to do , no less being presented to me than her blood-guiltiness , if i should advise to condemn her , and the sparing of an enemy to god , if i should not advise . this made the mercy , in giving me so full clearing the more acceptable . ( ) that god did make all other means misgive which i did use , untill he should clear me by these , wherein more of himself was soon . ( ) that before he gave me clearing , i was made to engadge my self , to a special observation of his most remarkable providences towards me . ( ) that i had often thoughts to use these means of trying her , by going to watch in the night , if i could hear the devil and her conferring together , but was always hindred until this time , having no such resolution , when i was coming out from her , but only a present purpose to stand but a little , not thinking to hear any thing of this kind , and if she had not presently begun to speak , i would have gone away . ( ) that i my self was present at the hearing of their conference . if it had been any other , i would neither have been so fully satisfied my self , nor yet others who should hear of it . ( ) that not only i , but two with me did hear also , which will make a legal proof . ( ) that i was born up with courage all the time acting faith in god , that the foul spirit should not have power to do us harm , though he was so near unto us . ( ) that i heard as much as did give full clearing , that it was another voice , though i could not get any of the words understood . the lord thinking it sufficient to loose me out of my strait , though he would not satisfy my curiositie . ( ) though i could not get the words understood , yet there was as much evidence as made it clearly appear , it was another voice than hers . as first , that we heard twise . and ( ) that three of us did so think . ( ) that i was in courage , and so my judgement not jumbled by any fearful apprehensions . ( ) that the accent and way of her discourse , and in what we did understand of it , was not after the manner , how one regrates a thing to himself , but of one conferring with another . ( ) that the other voice was to my certain hearing of a different accent from hers , so hollow and ghoustie , that it was as easie to me to put a difference between them in the mean time , as between the voice of a man and the voice of a child . ( ) that to my best remembrance the uncouth voice began before she ended , so that two voices were to be heard at once . lastly , alexander sympson under stood their language , and afterward did depone the words judicially . it is good ( ) for folk to hold on in doing of dutie , though they foresee insuperable difficulties before they come to the end of it . let a man go on till he come to the difficulty , and ere he come that far on , god will remove it . ( ) it s good in asking mercies to engadge the heart to some duties of thankfulness , upon the granting of them . ( ) how zealous is the devil to get souls damned . that though he be of an excellent substance , of great natural parts , long experience , and deep understanding , yet he will so far inslave himself to poor miscreant bodies , as to be ready at their call , to discourse and keep company with them , that at the last he may get them . ( ) how serviceable and trustie so ever the devil seems to be unto witches , yet he cares not to insnare them at the last : for he could not but know , that we were waiting on to hear him and her : so that on purpose he hath entered in discourse with her , that she might be taken in the grin . i come to some other remarkable passages concerning elizabeth graham before her death , giving evidence that she was most guilty of witchcraft , though she died obstinate , and would not confess . vpon saturday night , november she seemed to incline to a confession , and promised to william wat to tell me to morrow after sermon all that was in her heart . at which time , i had none with me , but william wat. when i spake with her , she regrated her mispent time , but especially her malice towards my self ; which she affirmed the devil tempted her to . all which time she spake with a very low voice , that although i desired her to speak out , we could scarcely hear her . whereupon , i enquired the reason , why she was not able to speak louder ? she replyed , that when she set her self to speak any thing that was for her souls good , she dought not get spoken . these were her words but if she would scold and flyte , as she used to do , the devil would give her strength enough to speak as loud as ever she did . within a little i posed her , if she was guilty of witch-craft ? she stareth with her eyes by me , first to the one side , and then to the other : at which time , i think certainly she saw the devil . for immediately after , she began to rail upon me , although she had confessed her malice at me , was partly the cause of her greatest grief , and still as she went on in railling , her voice became stronger and stronger , till at last , she spake as loud as ever she did . vpon munday before noon , she was most bitter in her language . i posed her , what grounds of confidence she had , if it would be well with her soul ? she answered , she had no grounds yet ; for she had lived a wicked woman , and had not yet repented ; but she hoped , she would get heaven , and get repentance , and a change wrought in her : and though she was to live but a short while , she was sure of it , and that i would soon see it . i thought in the mean time she had spoken that in her rage . but after , i perceived the devil and she had an further design in it , as appears by what follows . that same day afternoon they came , and told me , that she had fallen to pray , and had many gracious words , expressing her own vileness , and the sense she had of gods mercy , and with tears , in which strain she continued till after supper . i came then to see her , at which time she was continuing still as before in aggreging her sin , and guilt , and shewing her hopes of salvation , and her desire to die , and all alongs she had such pithy expressions , and scripture so often , and plentifully cited , that i was put to wonder ; considering that i had ever found her altogether ignorant of the grounds of religion , both before and after she was put into prison . after i had wondered at it a while , without speaking to her , considering what she had foretold so confidently before noon , i concluded in my own mind , that it was a draught between the devil and her , to fenzie repentance in such an odd way , that we might be deceived ; being made to think , that she was not a witch , else she would confess it , seing god had given her repentance . whereupon i seriously considering the matter , i posed her of guiltinesse , she confessed all the particulars of the processe , which did not certainly conclude her to be a witch , but for the rest of the particulars , she denyed , as also the crime of witch-craft it self . however , she said , she knew she would die , and desired not to live ; and she thought we would be free before god of her blood , because , that however she was free , yet there were so many things deponed against her , that though it was hard for us to think otherwise of her than we did , yet she knew well enough her own innocency . thus i have written all these particulars , as i found them in the authentick record written by the ministers own hand . she was soon after executed , and died without any acknowledgement of witchcraft . relation xvi . anent the apparition of sir george williers . some few days before the duke of buckingham went to portsmouth where he was stabbet by felton , the ghost of his father sir george williers appeared to one parker , a religious and sober man , who had been a servant to the said sir george , but now servant to the duke his son , he appeared to him ( i say ) in his morning-chamber-gown , and charged him to tell his son that he should decline that employment and design , he was going upon , or els he would certainly be murdered . parker promised to the apparition to do it . the duke making preparations for his expeditions , the apparition came again to parker , taxing him very severely for his breach of promise , and required him not to delay the acquainting his son of the danger he was in . then parker the next day tells the duke , that his fathers ghost had twice appeared to him , and had commanded him , without any further delay , to give him that warning . the duke slighted it , and told him , he was an old doting fool. that night the apparition came to parker a third time , saying , parker thou hast done well in warning my son of his danger , but though he will not yet believe thee , go to him once more however , and tell from me by such a token ( naming a private token ) which no body knows but only he and i , that if he will not decline this voyage ; such a knife as this is ( pulling a long knife out from under his gown ) will be his death . this message parker also delivered the next day to the duke , who when he heard the private token , believed he had it from his fathers ghost . yet said he , that his honour was now at the stake , and he could not go back from what he had undertaken , come life come death . this passage , parker after the dukes murder communicated to his fellow servant henry celey , who told it to a reverend divine a neighbour of mine ( saith my author ) from whose mouth i have it . this henry celey has not been dead above twentie years , and his habitation for several years before his death was at north-currie , but three miles from this place . my friend the divine aforesaid was an intimate acquaintance of this henry celey's , and assures me he was a person of known truth and integritie . relation xvii . anent hattaraik an old warlock . this mans name was sandie hunter , who called himself sandie hamilton , and it seems was called hattaraik by the devil , and so by others , as a nick-name . he was first a neat-herd in east-lothian to a gentle-man there . he was much given to charming . and cureing of men and beasts by words and spels . his charms sometimes succeeded , sometimes not . on a day herding his kine upon a hill side in the summer time , the devil came to him in form of a mediciner and said sandie , you have too long followed my trade , and never acknowledged me for your master . you must now take on with me , and be my servant , and i will make you more perfect in your calling . whereupon the man gave up himself to the devil , and received his mark , with this new name . after this , he grew very famous throw the countrey , for his charming and cureing of diseases in men and beasts , and turned a vagrant fellow , like a iockie , gaining , meal , flesh , and money by his charms , such was the ignorance of many at that time . whatever house he came to , none durst refuse hattaraik an alms , rather for his ill , than his good . one day he came to the yait of samuelstoun , wh●n some friends after dinner were going to horse . a young gentleman brother to the lady seing him , switcht him about the ears , saying , you warlok cairle , what have you to do here ? whereupon the fellow goes away grumbling , and was overheard say , you shall dear buy this ere it be long . this was damnum minatum . the young gentle-man conveyed his friends a far way off and come home that way again , where he supt . after supper taking his horse , and crosing tine-water to go home ; he rides throw a shadowy piece of a haugh , commonly called the allers , and the evening being some-what dark , he met with some persons there that begat a dreadful consternation in him , which for the most part , he would never reveal . this was malum secutum . when he came home , the servants observed terror and fear in his countenance . the next day he became distracted and was bound for several days . his sister the lady samuelstown hearing of it , was heard say , suerly that knave hattaraik , is the cause of his trouble . call for him in all haste . when he had come to her , sandie , says she , , what is this you have done to my brother william ? i told him , says he , i should make him repent his stricking of me at the yait lately . she giving the rogue fair words , and promising him his pock full of meal , with beaf , and cheese , perswaded the fellow to cure him again . he undertook the business , but i must first ( says he , ) have one of his sarks , which was soon gotten . what pranks he plaid with it cannot be known . but within a short while the gentleman recovered his health . when hattaraik came to receive his wadges , he told the lady , your brother william shal quickly go off the countrey but shall never return . she knowing the fellows prophesies to hold true , caused her brother make a disposition to her of all his patrimony , to the defrauding of his younger brother george ▪ after that this warlock had abused the countrey for a long time , he was at last apprehended at dumbar , and brought into edinburgh , and burnt upon the castle-hill . i have insert this story , which i had from the gentleman 's own brother , a thing well known at that time thorow the countrey , not so much for any great matters in it , as that it may be an occasion to me to speake a little of charms . the word charm , or incantation comes from the latine word carmen , signifying a verse , because the romansouthsayers gave their charms in verse . it is only a strange composure of words to blind the vnderstanding of people , pretending that by vertue of words great matters may be brought to pass . but words of themselves , either spoken or written , ( as these charms ) have no force to bring any thing to pass . it is only the power of almighty god. charming is much practised by the pope , and the romish-church . their whole form of religion both in private and in publick consisting of charms of all sorts . pope leo had a charm , which he said he had from an angel , who taught him , that who soever earried that charm in writ about him , and said every day three pater nosters , three aves , and one creed , shall not that day be conquered of his enemies , nor be in other danger ghostly or bodily , but shall be protected by these holy names of jesus christ written , with the four evangelists , and crosses between them , as † jesus † christus † messias † soter † emanuel , &c. it is still a common practise among the papists to carry charms about them , to make them shot-free when they go to war , as also hath been found by experience in the late irish wars , many of the idolatrous irish being found with charms in their pockets , composed by the popish clergy . they make their holy water by a charm or conjuration thus . i conjure thee , thou creature of water : in the name of the father , son , and holy ghost , that thou drive the devil out of every corner of this church and altar ; so that he remain not within our precinks , which are just and holy. this is used in the dedication of their churches . thus by holy water , they not only conjure the devil from their churches , but from dwelling houses , from meat and drink , from salt upon the table . they dedicate their bells in steeples , which have power to clear the air from devils . it is likewise a sort of charm , which many witches have prescrived namely to cut the rouan-tree between the two beltan days . if any man or woman , horse , or cow shall have a piece thereof upon them , no devils or fairy ▪ shall have power , to medle with them . an old woman whom i read of , used this charm , when she went to bed. matthew , mark , luke and john , the bed be blest that i ly on . another old woman taught her neighbour this charm , when the butter would not churn . come butter come , come butter come , peter stands at the gate , waiting for a butter'd cake , come butter come . relation xviii . the appearing of the ghost of mistris bretton . doctor bretton late rector of ludgate , at deptford , lived formerly in herefordshire , and married the daughter of doctor santer . this gentlewoman was a person of extraordinary piety , which she expressed as in her life so at her death . she had a maid , that she had a great kindness for ; who was married to a near neighbour , whose name as i remember was alice . not long after her death , as alice was rocking her childe in the evening , she was called from the cradle by one knocking at the door , which being opened , she was surprised at the sight of a gentlewoman , not to be distinguished from her late mistris , neither in person , nor habit. she was in a morning gown , the same in appearance with that she had often seen her mistris wore . at first sight she expressed very great amazement , and said , were not my mistris dead , i should not question but you are she . she replyed , i am the same that was your mistris , & took her by the hand which alice affirmed was cold as a ston . she added , that she had business of great importance to imploy her in , and that she must go immediately a little way with her . alice trembled and beseeched her to excuse her , and entreated her very importunatly to go to her master , who must needs be more fit to be employed . she answered , that he who was her husband , was not at all concerned , but yet she had a desire rather to make use of him , and in order thereunto had several times been in his chamber , but he was still asleep , nor had she power to do more than once uncover his feet towards the awakening of him . and the doctor said , that he did hear a walking in his chamber in the night , which till now he could give no account of . alice next objected , that her husband was gone a journey , and she had no one to look to her child , that it was very apt to cry vehemently , and she feared if it awakened before her return , it would cry it self to death , or do it self mischief the apparition replyed , the child shall sleep till your return . alice seeing there was no avoiding it , sorely against her will followed her over a style into a large field , who then said to her , observe how much of this field i measure with my feet . and when she had taken a good large and leisurely compass , she said , all this belongs to the poor , it being gotten from them by wrongful means , and charged her to go , and tell her brother , whose it was at that time , that he should give it up to the poor again forthwith , as he loved her , and his deceased mother . this brother was not the person , who did this unjust act , but his father . she added , that she was the more concerned , because her name was made use of at some writing , that related to this land. alice askt her how she should satisfy her brother , that this was no cheat or delusion of her fancy . she replied , tell him this secret which he knows , that only himself and i are privy to , and he will believe you . alice having promised to her to go on in this errand , she proceeded to give her good advice , and entertained her all the rest of the night , with most heavenly and divine discourse . when the twilight appeared they heard the noise of horse-bells . whereupon the apparition said , alice , i must be seen by none but your self , and so she disappeared . immediately alice in all haste runs home , being thoughtfull for her child , but found it as the apparition had said , asleep as she left it . when she had dressed it and committed it to the care of a neighbour , away she went to her master the doctor , who amazed at the account she gave him , sent her to his brother in law. he at first hearing alice's story and message , laughed at it heartily . but she had no sooner told him the secret , but he changed his countenance , and told her , he would give the poor their own , and accordingly he did it , and they now enjoy it . this with more circumstances many times has been related by doctor bretton himself , who was well known to be a person of great goodness and sincerity . he gave a large narrative of this apparition of his wife to two of my friends , saith my author . first to one mistris needham , and afterwards a little before his death to doctor whichcot . relation xix . touching an apothècaries servant that returned to the shop , after he had been dead . this is a known passage , which happened in the year , at crossen in silesia . this is a part of germany , which long since was under the polonians , but is now subject to the crown of bohemia . the chief magistrate of that town at that time was the princes elizabeth charlotta , a person famous in her generation . in the spring of the aforesaid year , one christopher monig , a native of serbest , a town belonging to the princes of anhalt , servant to an apothecary , died and was buried with the usual ceremonies of the lutheran church . a few dayes after his decease , a shape exactly like him in face , cloathes , stature , meen , &c. appeared in the apothecaries shop , where he would set himself down , and walk sometimes , and take boxes , pots , glasses from the shelves , and set them again in their places , and sometimes try and examine the goodness of the medicines , weigh them in a pair of scales , pound the drugs with a mighty noise in the mortar . nay serve the people , that came with their bills to the shop , take their money , and lay it up safe in the counter . in a word , do all things that a iourney-man in such cases uses to do . he looked very ghastly upon these that had been his fellow-servants , who were afraid to say any thing to him . and his master being sick at the time of the gout , he was often very troublesome to him , would take the bills that were brought him , out of his hand , snatch away the candle sometimes , and put it behind the stove . at last , he took a cloak that hung in the shop , put it on , and walked abroad , but minding no body in the streets , entered into some of the citizens houses , and thrust himself into their company , especially of such as he had formerly known , yet saluted no body , nor spoke to any one , but to a maid servant , whom he met with hard by the church-yeard , and desired her to go home to his masters house , and dig in a ground chamber , where she would find an inestimable treasure . but the maid amazed at the sight of him , sounded , whereupon he lift her up , but left such a mark upon her flesh , with lifting her , that it was to be seen for some time after . the maid having recovered her self , went home , but fell desperatly sick upon it , and in her sickness discovered what monig had said to her : and accordingly they digged in the place , she had named , but found nothing but on old decayed pot with an hematites , or bloodstone in it . the princes hereupon caused the young mans body to be digged up , which they found putrified with purulent matter flowing from it : and the master being advised to remove the young mans goods , linnens , cloathes , and things , he left behind him , when he died out of the house , the spirit thereupon left the house , and was seen no more . and this some people now living will give their oath upon , who very well remember they saw him after his decease , and the thing being so notorious , there was instituted a publick disputation about it in the academy of leipsig , by one henry conradus , who disputed for his doctors degree in the university . and this puts me in mind of an apothecary at reichenbach in silesia , about fifteen years ago , who after his death appeared to diverse of his acquaintance and cr●ed out ▪ that in his life time he had poysoned several men with his drugs . whereupon the magistrates of the town took up his body and burnt it ; which being done , the spirit disappeared , and was seen no more . relation . xx. a wonderful story of one robert church-man , inveigled in quakerism , and possessed by a spirit , and how he was recovered : written by way of letter by doctor iohn templar . sir , your desiring to be acquainted with some passages concerning the quakers in this town of balsham , obligeth me to give you the following account . at my first settlement her● in the ministry , i found them very busie in enticeing my people to a complyance with their perswasions in religion . this desinge they did attempt to accomplish by dispersing their papers among them . two of my parishioners i had a particular eye upon , namely , robert church-man , and his wife , they being persons of a very good life , and a pleasant estate . i was under a fear , that their departure from the church , might be a means to induce others to the same practise . the first , in my discourses i had with him , did manifest a very strong inclination to the principles of the quakers . the second was so far engaged , ( meaning the said roberts wife ) that the quakers did commonly report , that a principle was begun in her . as i was one day in conference with the said robert churchman , i desired him , that when any of their books came to his hand , he would do me the kindness to bring them to me , that we might read them over together , assuring him of no unwillingness in me to hearken to what soever should appear reasonable . what i desired he performed not long after . when i had received the paper into my hand , before i began to read , i suggested to him , that it would be convenient , that the person who had been the cause of his seduction should be sent for , and hear what was replyed to the contents , which he willingly consented to . when the quaker was come , one branch of our discourse was , whether the scripture is to be owned as a rule , which the quaker denyed , asserting that the rule was within them . after the expence of two or three hours discourse about this and other matters , i desired robert churchman to take notice , that the quakers did not own the scriptures for their rule . which before this conference i had intimated to him , but found him unwilling to believe it . it pleased god so far to bless what was spoken that the next time he met his brother thomas churchman , he told him of what had passed at my house , and that now he was assured that the quakers did not acknowledge the scripture for their rule ; and for his part he would not be of that religion , which doth disown the scripture in that particular . not long after , the wife of the forementioned quaker coming to his house to visite his wife , he met her at the door and told her she should not come in , intimating that her visit would make division betwixt them . after some parley the quakers wife spake unto him in these words , thou wilt not believe except thou see a sign , and thou mavest see some such . within a few nights after , robert churchman had a violent storm upon the room where he lay , when it was very calm in all other parts of the town , and a voice within him , as he was in bed , spake to him , and bid him sing praises , sing praises telling him , that he should see the new jerusalem , about which time a glimmering light appeared all about the room . toward the morning , the voice commanded him to go out of his bed naked , with his wife , and children . they all standing upon the floor , the spirit making use of his tongue bid them to lye down , and put their mouths in the dust which they did accordingly . it like-wise commanded them to go , and call his brother , and sister , that they might see the new jerusalem , to whom he went naked about half a mile . when he had delivered his message , that which spake within him , charged him to denounce wrath against them , and declare that fire and brimstone would fall upon them as it did upon sodom and gomorrah , if they did not obey , and so he returned to his own house . where , upon the floor of a low room , he stood naked about three or four hours . all that while , he was acted in a very unusual manner . sometimes the spirit within forced him to sing , sometimes to bark like a dog. when his brother and sister who followed him , were very importunate with him to resist it , it bid him to kill them , making use of these words , these my enemies which would not , that i should reign over them , bring and slay them before my face . it made him to utter with great readiness many places of scripture , which he had no knowledge of before . the drift of what was spoken was to perswade him to comply with the quakers , and it named some , who live in the neighbouring towns . about three or four hours being thus spent , he came to himself , and was able to give a perfect account of what had befallen him . several nights after , the same trouble returned upon him . his wife was tortured with extraordinary pains . the children which lay in the room complained that their mouths were stopped with wool , as they were in bed. the disturbance was so great , that he had thoughts of leaving his house for a time , and made it his desire , to be with me at mine . i prevailed with him , not to be so sudden in his removal , but to make some further trial . it pleased god upon a continuance with him in prayer every day in the house , that he was at last perfectly free from all molestation . the quakers hearing of his condition , gave it out , that the power of god would come upon him again , and that the wound was but skinned over by the priest , which made me the more importunate with him to keep close to the publick service of god , and have nothing to do with them , or their writings . which direction be observed till novem. and perusing one of their books , a little after , on the of that moneth his troubles returned . a voice within him , began to speak after the former manner . the first sentence it uttered was , cease from man whose breath is in his nostrils , for wherein is he to be accounted ? the design which he discerned , that it did aim at was this , to take him off from coming to the church , ( where he had been that day ) and from hearing the word of god. it suggested several other scriptures , in order to the perswading him to a complyance with the quakers , and told him , that it would strive with him , as the angel did with jacob. vpon wednesday at night , he was peremptory in his resisting of it . when it began to solicite him , he replyed , that he saw it was a spirit of delusion , which he would not obey . vpon which the spirit denounced a curse against him , in these words , go ye cursed into everlasting fire , and so left him with a very great heat in his body . after this , he was in his own apprehension in a very comfortable condition , and while he was considering what had happened , a voice within him spake to him saying , that the spirit which was before upon him , was a spirit of delusion , but now the true spirit of god was come unto him . now satan is turned into an angel of light. it acquainted him that the doctrine of the trinity was true , and that god had an elect people , and that those whom the father had elected , the son had redeemed , and whom christ redeemeth , the holy ghost sanctifieth . and told him , that the minister of the town would further instruct him about the truth of these things . vpon thursday morning about break of day , it set him upon his knees , as he was in bed , and bid him farewell . the same day it came upon him in the fields , as he was going to , and coming from the mercat , and pressed upon him to believe , that it was the good spirit which he was acted with , which be still doubted of . one night that week amongst many arguments , which it used to that purpose , it told him , if he would not believe without a sign , he might have what sign he would . vpon that robert churchman desired , if it was a good spirit , that a wier-candlestick which stood upon the cupboard might be turned into brass , which the spirit said , he would do . presently there was a very unsavoury smell in the room , like that of the snuff of a candle newly put out ; but nothing else was done towards the fulfiling of the promise . upon the lords-day following , he being at church it came upon him . when the chapters were named , he turned to them in his bible , but was not able to read . when the psalm was sung , he could not pronounce a syllable . vpon munday morning his speach was wholly taken from him . when i came to him , and asked him , how it was with him ? he moved his head towards me , but was not able to speak . i waited an hour or two in the room , hoping that his speach might have returned unto him , and that i might have gained from him some account of his condition . but finding no alteration , i desired those who were present to joyn with me in prayer . as we were praying , his body with much violence was thrown out of the bed , and then with great vehemency he called to me , to hold my tongue . when prayer was done , his tongue was bound as be-before , till at last he brake forth into these words , thine is the kingdom , thine is the kingdom , which he repeated above an hundred times . sometimes he was forced into extream laughter , sometimes into singing . his hands were usually imployed in beating of his breast . all of us , ( there present ) who stood by could discern unusual heavings in his body . this distemper did continue towards the morning of the next day , and then the voice within him , signifying to him , that it would leave him , bidding him to get upon his knees in order to that end which he did , and then presently he had a perfect command of himself . when i came to him , he gave me a sober account of all the passages of the day before , having a distinct remembrance of what the spirit forced him to do , and what was spoken to him by those who stood by . in particular he told me , he was compelled to give me that disturbance in prayer which before i mentioned , the spirit using his limbs and tongue as it pleased , contrary to the inclination of his own thought and mind . upon the thursday following the spirit began to rage after its former manner , as i was praying with him , it was very discernable how it wrought upon his bodie , forced him to grate his teeth , and draw his mouth awry . he told me , after i had done that it bid him to denounce woe against me . it pleased god pon continuance in prayer with him , to release him of all his trouble , and so far make it advantageous to him and his wife , and some others , which were too much byassed with the principles of the quakers , that now they have a perfect dislike of that way , and do diligently attend upon the publick service of god in the parochial church . sir , you may be confident of the truth of what is here related by your assured friend john templar , basham . jan. . . relation xxi . touching isabel heriot . this woman was born at peaston in the parish of ormiston , and was for several years a very useful servant to the minister there , for all manner of out-house-work . she was of a low stature , small and slender of body , of a black complexion . her head stood somewhat awry upon her neck . she was of a drolling and jearing humour , and would have spoken to persons of honor with great confidence . after several years service , the min●ster began to dislike her , especially upon the account of her not profiting in the knowledge of god , she having so much opportunity and occasion to know and learn. therefore she was put away , and went to other service , for a long time . after which , she returned to ormistoun town , and was sometimes haunting the ministers house , but without his knowledge . she took sickness about the beginning of winter . and about the time of her death , her face became extreamly black . within three or four nights after she was buried , one isabel murray relick of william craig the kirk-officer , saw her apparition about twelve a clock at night , in her white robes upon her , such as she was put into her coffin with , walking from the chappel towards the ministers louping-on-stone , where ( according to her custome when she was alive ) she halted a little while with her elbow leaning upon it . after this , she observed her to walk in at the ministers back-yait , toward the stable . we have onely the bare testimony of this one woman for it . within some few nights after , there was a throwing of stones over the ministers house , and some thrown at the hall-door and windows . the stones were found in the clos● the next morning . when they lighted , they fell softly for the most part . the minister coming in one night , ( against whom the devils malice chiefly was ) at the back-door , and shutting it after him , had a great stone cast after him , which hit the door very smartly , and left a mark and impression behind it . this she did , ( or rather the devil ) in imitation of a prank she had plaid , while she was alive ▪ for the minister having caused the other servants thrust her out at the same door , she threw a great stone at it with violence , out of wrath and anger . the foresaid isabel murray coming out of the ministers house one night , or going into it , was hit very sharply with a stone upon her back . the servant man that keeped the horses , after he had been at his devotion , and was going into his bed in the stable , was by somewhat gripped by the heel , to his great amazement . he giving a great and loud cry , the mistris of the family and others came into the stable , and found the lad under a great afrightment . this night several clods and stones were thrown , but no person touched . one thing remarkable was , that an old horse-comb which had been a wanting for several years , was thrown at the lads bed●stead with great violence ; yet wronged no body . the horses would have been found the next morning standing and lying disorderly , and sometimes all in a great sweat . while this servant-man had been dressing the garden he hath found several stones thrown at him , but was never touched , save by one , which hit him very favourably . the house was sometimes troubled within with some small noise and din. one time there was a burning coal thrown under one of the beds . one of the family upon a night , had his night-cap taken off his head in the bed , and found the next morning full of sinders and ashes , lying under the chimney . if the devil could have done more , surely he would have done it . this is the most part of the trouble , which the family met with , which continued for eight or nine weeks , not every night , but now and then . during which time frequent and fervent prayers were sent up to god , by those of the family , and others out of it , which wanted not success . there was much talking of this ghost , and things spoken rashly , and some out of malice did invent lies and untruths . one jearingly said , now let the minister , and his brethren with all their prayers , drive away the devil . 't is very remarkable , that after that time there was no more trouble found about the family . for what follows , we have only the simple word of the foresaid isabel murray , who coming home from the church between sermons to the town of ormistoun , to visit her house , and kail-yeard , for fear vagrant cows had come over the dyke ; and going down her yeard , she saw in the ministers yeard , being next adjacent , the apparition of isabel heriot , in that same very habit she was laid into her coffin with . never was one egg liker to another than this apparition was like to her , as to her face , her stature , her motion , her tongue , and behaviour . as like was the devil to her , as apollo was to old butes , whom virgil excellently descrives in the . book of his aeneiods , bringing him down from heaven , to wait upon ascanius . ascaniumoue petit , forma tum vertitur oris antiquum in buten . — ibat apollo omnia longaevo similis , vocemque coloremque et crines albos , & saeva sonantibus arma . apollo went , and from the heaven descends , and in old butes forme , to ascanius bends . in all points like the old man still he went , whom then to wait on 's son aeneas sent . such his white-hair , complexion , and his voice , and dreadful arms , ratling with mighty noise . her face ( said the woman ) was black like the mouten soot , ( one of her own expressions ) the very colour which her face had when she died . she saw her walking under the fruit-trees , and over the beds , where the seeds had been sowen , bowing her body downward , as if she had been seeking somewhat off the ground , and saying to her self , a stane , a stane , for so she pronounced the words . for she had gathered a considerable number of small stones in her lap , which the woman saw her throw down at a bush-root , near to the foot of the yeard . some may apprehend that these were the stones , which she frequently cast in the night time . this woman seeing her , says with very great confidence , wow ! what 's thou doing here , isabel heriot ? i charge thee by the law thou lives on , to tell me ? see the like expression , page . she replyes , or rather the foul-fiend in her likeness , i am even come again , because i wronged my master , while i was his servant . for it was i that stealled his shekel , ( this was a jewish shekel of gold , which with some other things , had been stollen from him several years before ) which i hid under the hearth-stone in the kitching and then when i flited took it into the canongate , and did offer to sell it to a french woman who lodged where i served , who askt where i got it . i told her , i found it between leith and edinburgh . one night ( says she ) i was riding home late from the town , and near the head of fauside brae , the horse stumbled , and i said , the devil raise thee , whereupon the foul ▪ thief appeared presently to me and threatned me , if i would not grant to destroy my master the minister , he would throw me into a deep hole there , which ( i suppose ) is yet remaining , or if i could not get power over my master , i should strive to destroy the shool-master . it was very remarkable , that one of the ministers servant-women , had given to the school-masters servant-woman some linnings to make clean among which there was a cross-cloath of strong linning , which could never be found , though diligent search was made for it , till one morning the master awakening , found it bound round about his night cap , which bred admiration both to himself and his wife . no more skaith was the devil or the witches able to do him . what way this was done , or for what end , it cannot be well known , but it is somewhat probable , that they designed to strangle and destroy him in the night time , which is their usual time in working and doing of mischief . this happened about the time ( i suppose ) that the devil had charged isabel heriot to destroy this honest man. yet within two days a young child of his , of a year old fell sick , which was quickly pulled away by death , none knowing the cause or nature of the disease . but i proceed . she confest likewise , how the devil met with her , a second time at elfiston mill , within a quarter of a mile of ormiston , and told what the devil did to her . and ( says she ) i was coming home one night from hadington mercat with horse-corn , and met with the devil at knokhills , who bad me destroy thomas anderson , who was riding with me . and because i refused , he threw the horse-corn off the horse . this thomas anderson was a christian man. it is well remembred yet , that she went the next morning timously , and brought home her oats , which had layen there all the night . and moreover says she , i cheated my master when i went to the mercat to buy oats , for i made him believe , i gave more money for the boll , than i did . and do not you remember , isabel murray , that one night , you coming out of the ministers house , got a sore knock upon the back with a stone ? it was i , but it was not for your own sake , but for your good-mans sake willy craig , who threw me one day into the jaw-hole , and abused me . she told this woman likewise , that she would fain have spoken a word with her master . after this conference , the woman began to be feared ; and came running home in haste . during all this time , there was no person in the family , that m●t with any hurt , or skaith , or saw any thing , such was the lords kindness to them all . one isabel elliot a witch , confest to the minister , that many nights his house and yeard would have been beset with witches . the same woman askt the devil one time , why they could not get a mends of him ? he told her , he was locked up . this woman isabel heriot , was never reputed a witch , nor delated by anie , for witch-craft . some jearingly would have called her so . she was indeed ignorant of religion , notwithstanding of the excellent opportunities she had for gaining of knowledge . next her riding and travelling from far places in the countrey , in the night , as well as in the day time and coming home late without fear , and her stunkard and ill nature bred suspicion . if she had confest a compact with the devil , before her death , it might have been a good ground . but this trouble happening to the family immediately after her death , and her apparition being seen , gave all occasion to say she was a witch . but these things , do not infallibly conclude . but what could her apparition be ? it behoved , either to be her reall body informed and acted by the devil ( for her soul could not be brought back ) or only the devil taking upon him her shape and form , acting and imitating her to the life , which is more probable . i have adventured to publish this without his knowledge , presuming so much upon his goodness , and love of truth , and useful instruction of the world , though i should displease his own humour , whilst haply i may , upon his better consideration , gratify some more noble principle in him . for i know nothing in the thing , that can turn to his dishonour , for the best of men , and families have suffered from the devil in extraordinary wayes , and it has been their glory , that by their faith and courage , and confidence in the arm of god they have overcome him . if i have erred in some circumstances , or in any other thing , i am to be excused , since i was not an eye witness . and what i have written , anent the apparition , was most part from the womans own mouth . relation . xxii . anent a magician at antwerpe . mr. tindal , the first translater of the scripture into inglish , after the reformation , being at antwerpe whilst the persecution was hot in england against the truth , he was shewed by some english merchants there , of a notable magician in the place , whose use was at feasts , or when they used to meet at supper , to bring to the table , whatever wines , or delicious fruit , the company would desire , and set presently before them , with other amazing proofs of the power of the devil . mr. tindal perceiving what a snare this might be to some , desired that when they met together with him , he might be present , without being known what he was . and after they were met , and at table , this wretched magician after his manner , began to try his black art , but it would not do with him . for whilst he had wearied himself , in observing his spells , charms , and incantations , and what the furthest that hellish skill and power could do , to satisfie the company , he was at last enforced to that confession before them all , which he spake with great wrath and anger , that there was one in the company that hindred his work , by reason of whom he could get nothing done at that time . i may add to this a strange providence of god. master john craig , that was a minister to king james here in scotland , being , when he was a young man , apprehended at room , for venting heresie as they called it , was shut up in prison . in the mean time , paul the fourth dies . the banditi that night broke up all the prison doors , and set at liberty all the prisoners . mr. john craig escapes , with an intention to go to bononia . but fearing hurt there , he set his mind towards millain . when he had travell'd some days , declining the high-wayes out of fear , he came into a forrest , a wild and desert place , and being sore wearied , lay down among some bushes , at the side of a little river , to refresh himself . he lay there pensive , and full of thought . for neither knew he in what place he was , nor had he any means to carry him out the way . in the mean time , there came a dog fawning upon him , with a purse in his teeth , with money , and layes it down before him . he strucken with fear , rises up , but construing the same to proceed from gods favourable providence , he accepted of it , and held on his way , till he came to vienna in austria . relation xxiii . anent a great doctor of divinity , that raise out of the bier , and spoke to all that were present . it is written in the life of one bruno , that a doctor of great note for learning and godliness being dead , and being brought to the church to be buried , while they were in their popish devotions , and came to these words , responde mihi , the corps arose in the bier , and with a terrible voice cryed out , justo dei judicio accusatus sum , i am accused at the just judgement of god. at which voice , the people ran all out afrighted . on the morrow when they came again to perform the obsequies , to the like words as before , the corps rose again , and cried with a hideous voice , justo dei judicio condemnatus sum ; i am judged at the righteous judgement of god. whereupon the people run away amazed . the third day almost all the city came together , and when they came to the same words as before , the corps rose again , and cried with a more doleful noise than before , justo dei judicio condemnatus sum , i am condemned at the just judgement of god. the consideration whereof , that a man reputed so upright , should yet by his own confession be damned , caused bruno , and the rest of his companions , to enter into that strick order of carthusians . the author and relator makes this use of it . if the voice of the dead man could afright them into superstition , should not the warning of god afright us into true doctrine ? relation xxiv . touching some drunkards destroyed by the devil . this hath been published in a sermon by a godly minister . but i must insert it here in its own proper place . on the of february ( saith my author ) in the year , a company of drunkards , whose names are recorded as followeth , adam gibbons , george keepel , john keysel , peter horsdroff , john warner , simon heamkers , jacob hermons , and hermon frow . these eight drunkards in contempt of the blessed sabbath , agreed to go to the tavern on the lords day to be merry : and coming to the house of one antony hodge , an honest godly man , they called for burnt-wine , sack , clarat , and what not . the good-man refusing to give them any , advised them to go to church to hear the word of god ; but they all save adam gibbons , refused , saying , they loathed that exercise . whereupon the host departed , who being gone to church , they began to curse and ban , wishing , he might brake his neck , ere he returned ; and wishing the devil might brake their own necks , if they went from hence , till they had some wine . whereupon the devil in the likeness of a young-man appeared unto them , bringing in his hand a flagon of wine , and so drank unto them , saying , good fellows be merry , you shall have wine enough , you seem to be lusty lads , and i hope you will pay me well : who answering said , they would either pay him or engage their neck for it . yea , rather than fail , their bodies and souls . thus these men continued drinking , and swilling so long till they could hardly see one another . at last the devil their host told them that now they must pay for all , at which their hearts waxed cold . but the devil bid them be of good chear , for now they must drink fire and brimstone with him in the pit of hell for ever . at which the devil breake their necks assunder and destroyed them . and thus ended these drunkards , their miserable dayes . this by the way , may serve for a document for all drunkards for ever , and to perswade folk , that the lord has the devil for his executioner , when he pleases to execute his vengeance upon notorious sinners . relation xxv . touching one william barton a warlock . about thirty years ago , more or less , there was one william barton apprehended for witch-craft . his confession was first , that if he had twenty sons , he would advise them to shun the lust of uncleanness . for said he , i never saw a beautiful woman , maid , nor wife , but i did covet them , which was the only cause that brought me to be the devils vassal . one day says he , going from my own house in kirkliston , to the queens ferry , i overtook in dalmeny muire , a young gentlewoman , as to appearance beautifull and comely . i drew near to her , but she shunned my company , and when i insisted , she became angry and very nyce . said i , since we are both going one way , be pleased to accept of a convey . at last , after much entreaty she grew better natured , and at length we came to that familiarity , that she suffered me to embrace her , and to do that which christian ears ought not to hear of . at this time i parted with her very joyful . the next night , she appeared to him in that same very place , and after that which should not be named , he became sensible , that it was the devil . here he renounced his baptism , and gave up himself to her service , and she called him her beloved , and gave him this new name of iohn baptist , and received the mark. she likewise bestowed fifteen pound scots upon him in name of tocher-good , and so parted . after he had gone a little way off , she calls him back and gave him a merk-piece in good and sufficient money which she bad him spend at the ferry , and desired him to keep entire and whole the . pound , which he declared was real and true money . he confest that they never met together , but they plaid their pranks . after this confession he begged liberty to sleep a little , which the iudges granted to him . after he had sleept a short time , he awakened with a great laughter . the iudges inquired the reason . he replyed , being seriously urged , that the devil had come to him , and rebuked him with anger , and threatned him most furiously , that be had confessed , and bad him deny all , for he should be his warrand . after this , he turned obdured , and would never to his dying hour acknowledge any thing , for the devil had perswaded him , even from his first ingaging , that no man should take his life , which promise he firmly believed , to the very last . when they told him in the prison-house , that the fire was built , and the stake set up , and the executioner coming to bring him forth : he answered he cared not for all that , for said he i shal not die this day . but the executioner got presently orders to lead him forth , and he steping in at the prison door in an instant shot to dead , as they say , and never stired again , in this strait , they appointed the executioners wife to strangle him , which she did willingly , a reward being promised to her . when the warlock heard this , that a woman was to put him to dea●h ; o , crys he , how hath the devil deceived me ? let none ever trust to his promises . all this was done at kirkliston before famous witnesses . the eexecutioners name was andrew martain and his wifes name margaret hamilton , who when her husband died clapt her hands , and cryed often , dool for this parting , my dear burd andrew martin . this bartons wife had been likewise taken with him , who declared , that she never knew him to have been a warlock before ; and he likewise declared , that he never knew her to have been a witch before . she confest that malice against one of her neighbours , moved her to ingage in the devils service . she renounced her baptism and did prostrat her body to the foul-spirit , and received his mark , and got a new name from him , and was called margaratus . she was asked , if ever she had any pleasure in his company , never much says she . but one night going to a dancing upon pentland-hills , he went before us in the likeness of a rough tanny-dog , playing on a pair of pipes . the spring he played ( says she ) was , the silly bit chiken , gar cast it a pickle and it will grow meikle . and coming down the hill when we had done which was the best sport , he carried the candle in his bottom under his tail , which played ey wig wag , wig wag . she was burnt with her husband . there is one thing remarkable in this story that he bestowed so much money upon the warlock , which proved good and sufficient coin ? 't is seldome he is so liberal . but surely he would be more liberal , if the lord would suffer him to steal , or make use of treasures lying hid in the ground , or in the bottom of the sea. if this liberty were granted , he ●ight deceive the most part of men and women in the world , with his gifts . the next relation , shall be in confirmation of this . relation xxvi . a wonderful and strange accident which fell out at lions in france . a lieutenent of a guard called jaquette having supped one night in a rich merchants house , was passing home and by the way , said , i wonder what i have eaten and drunken at the merchants house , for i find my self so hot , that if i met with the devils dame this night , i could not forbear using of her . hereupon , a little after , he overtook a young gentlewoman masked , whom he would needs usher home to her lodging , but discharged all his company except two . she brought him as to his apprehension , to a little low house hard by the city wall where there were only two rooms . after he had enjoyed her he desired that according to the custom of french gentlemen , his two comerads might partake also of the same pleasure . so she admitted them , one after the other . and when all was done , as they sat together , she told them , if they knew well , who she was none of them would have adventured upon her . thereupon she whistled three times , and all evanished . the next morning , the two comerads , that had gone with the lieutenent jaquette were found dead under the city-wall , among the odure and excrements , and jaquette himself a little way off half dead , who was taken up and coming to himself again confessed all this , and presently dyed . this may verify the preceeding relation . relation xxvii . a marvellous prank plaid by the devil at hamelen , a town in germany . this city was annoyed with rats and mice . it happened that a pied-coated-pyper , came thither , who covenanted with the chief burgers for such a reward , if he could free them from the said vermine , nor would he demand it , till a twelve moneth and a day after . the agreement being made , he began to play on his pipes , and all the rats and mice followed him to a great lough hard by , where they all perished ; so the town was infected no more . at the end of the year the piper , returned for his reward . the burgers put him off , with slightings and neglect , offering him some small-matter , which he refused . and staying some dayes in town , on a sunday morning at high mass , when most people were at church , he fell to play on his pipes , and the children up , and down , followed him out of the town , to a great hill not far off , which rent in two , and opened , and let him and the children in , and so closed up again . this happened about . years since . and in that town they date their bills and bonds , and other instruments in law , to this day from the year of their going out of their children . besides , there is a great pillar of stone erected , at the foot of the said hill , where this story is ingraven . relation . xxviii . a relation of the strange witch-craft discovered in the village mohra in swedeland . the news of this witch-craft coming to the kings ear , his majesty was pleased to appoint commissioners some of the clergy , and some of the laity , to make a iourney to the town aforesaid , and to examine the whole business ; and accordingly the examination was ordered to be on the . of august ; and the commissioners met on the . instant , in the said village , at the parsons house , to whom both the minister , and several people of fashion complained , with tears in their eyes , of the miserable condition they were in , and therefore begged of them to think of some way , whereby they might be delivered from that calamity . they gave the commissioners very strange instances of the devils tyranny among them ; how by the help of witches , he had drawn some hundreds of children to him , and made them subject to his power , how he hath been seen to go in a visible shape through the countrey , and appeared dayly to the people , how he had wrought upon the poorer sort , by presenting them with meat and drink , and this way allured them to himself , with other circumstances 〈◊〉 be mentioned hereafter . the inhabitants of the village added , with very great lamentations , that though their children had told all , and themselves sought god very earnestly by prayer , yet they were carried away by him ; and therefore begged of the lords commissioners , to root out this hellish crew , that they might regain their former rest and quietnesse ; and the rather , because the children , which used to be carried away in the county or district of elfdale , since some witches had been burnt there , remained unmolested . that day , i. e. the th . of august , being the last humiliation-day instituted by authority for the removing of this iudgement , the commissioners went to church , where there appeared a considerable assembly both of young and old : the children could read most of them , and sing psalms , and so could the women , though not with any great zeal or fervour . there were preached two sermons that day , in which the miserable case of those people , that suffered themselves to be deluded by the devil , was laid open ; and these sermons were at last concluded with very fervent prayer . the publick worship being over , all the people of the town were called together in the parsons house , near three thousand of them . silence being commanded , the kings commission was read publickly in the hearing of them all , and they were charged under very great penalties to conceal nothing of what they knew , and to say nothing but the truth ; those especially , who were guilty , that the children might be delivered from the clutches of the devil . they all promised obedience , the guilty feignedly , but the guiltless weeping and crying bitterly . on the th . of august the commissioners met again , consulting how they might withstand this dangerous flood , after long deliberation , an order also coming from his majesty , they did resolve to execute such , as the matter of fact could be proven upon . examination being made , there were discovered no lesse than threescore and ten in the village aforesaid , three and twenty of which confessing their crimes , were condemned to dye , the rest , one pretending she was with child , and the other denying and pleading not guilty , were sent to fahluna , where most of them were afterwards executed . fifteen children which likewise confessed that they were engaged in this withery , died as the rest . six and thirty of them between nine and sixteen years of age , who had been less guilty , were forced to run the gantlet . twenty more , who had no great inclination , yet had been seduced to those hellish enterprizes , because they were very young , were condemned to be lashed with rods upon their hands , for three sundays together , at the church door , and the aforesaid six and thirty were also doomed to be lashed this way once a week for a whole year together . the number of the seduced children was about three hundred . on the twenty fifth of august , execution was done upon the notoriously guilty , the day being bright , and glorious , and the sun shinning , and some thousands of people being present at the spectacle . the order and method observed in the examination was this . first , the commissioners and the neighbouring justices went to prayer : this done , the witches , who had most of them children with them , which they had either seduced , or attempted to seduce , some seven years of age , ( nay from four ) to sixteen were set before them . some of the children complained lamentably of the misery and mischief they were forced sometime to suffer of the devil and t●e witches . the children being asked whether they were sure , that they were at any time carried away by the devil ? they all declared they were ; begging of the commissioners , that they might be freed from that intolerable slavery . h●reupon the witches themselves were asked , whether the confessions of these children were true , and admonished to confess the truth , that they might turn away from the devil unto the living god. at first , most of them did very stifly , and without the least sheding the least tear , deny it , though much against their will and inclination . after this , the children were examined , every one by themselves , to s●e whether their confessions did agree or no , and the commissioners found that all of them , except some very little ones , who could not tell all the circumstance , did punctually agree in the confession of particulars . in the mean while the commissioners , that were of the clergy examined the witches , but could not bring them to any confession all continuing steadfast in their denials , till at last some of them burst out into tears , and their confession agreed with what the children had said . and these expressed their abhorrency of the fact , and begged pardon . adding that the devil , whom they called loeyta , had stopt the mouths of some of them , so loath was he to part with his prey . and had stopt the ears of others : and being now gone from them they could no longer conceal it , for they had now perceived his treachery . the confession which the witches made in elfdale , to the iudges there , agreed with the confession they made at mohra : and the chief things they confessed , consisted in these three points . first , whether they used to go ? secondly , what kind of place it was they went to ; called by them blockula , where the witches , and the devil used to meet ? thirdly what evil and mischief they had either done , or designed there ? first , of their journey to blo●kula . the contents of their confession . we of the province of elfdale , do confess , that we used to go to a gravel-pit , which lays hard by a cross-way , and there we put on a vest over our heads , and then danced round , and after this ran to the cross-way , and called the devil thrice , first with a still voice : the second time somewhat louder : and the third time very loud , with these words , antecessor come and carry us to blockula . whereupon immediately he used to appear , but in different habits : but for the most part , we saw him in a gray-coat , and red and blew stockings . he had a red beard , a high crowned hat , with linnen of diverse colours , wrapt about it , and long garters upon his stockings . it is very remarkable , that the devil never appears to the witches , with a sword at his side . then he asked us , whether we would serve him with soul and body ? if we were content to do so , he set us on a beast , which he had there ready , and carried us over churches , and high walls : and after all , we came to a green meadow , where blockula lies . we must procure some scrapings of altars and fy●lings of church-clocks : and then he gives us a horn with a salve in it wherewith we do anoint our selves , and a saddle , with a hammer , and a wooden naile , thereby to fix the saddle . whereupon we call upon the devil , and away we go . those that were of the town of mohra , made in a manner the same declaration . being asked , whether they were sure of a real personal transportation , and whether they were awake , when it was done , they all answered in the affirmative , and that the devil sometimes laid something down in the place , that was very like them ▪ but one of them confessed , that he did only take away her strength , and her body lay still upon the ground : yet sometimes he took away her body with him - being asked how they could go with their bodies through chimneys , and broken pans of glass , they said , that the devil did first remove all that might hinder them in their flight , and so they had room enough to go . others were asked , how they were able to carry so many children with them , they answered , that when the children were asleep they came into the chamber , and laid hold of the children , which straightway did awake , and asked them , whether they would go to a feast with them ? to which some answered , yes . others no , yet they were all forced to go . they only gave the children a shirt , a coat , and a doublet , which was either red or blew , and so they did set them upon a beast of the devils providing , and then they rid away . the children confessed the same thing : and some added , that because , they had very fine cloaths put upon them , they were very willing to go . some of the children concealed it from their parents , but others discovered it to them presently . the witches declared moreover , that till of late , they had never power to carry away children , but only this year and the last , and that the devil did at this time force them to it : that heretofore it was sufficient to carry but one of their children , or a strangers child with them , which happened seldom , but now he did plague them , and whip them , if they did not procure him many children , insomuch that they had no peace , nor quiet for him : and whereas that formerly one journey a week would serve turn , from their own town to the place aforesaid , now they were forced to run to other towns and places for children , and that they brought with them , some fifteen some sixteen children every night . for their journey , they said they made use of all sorts of instruments , of beasts , of men of spits and posts , according as they had opportunity : if they do ride upon goats , and have many children with them , that all may have room , they stick a spit into the back-side of the goat , and then are anointed with the aforesaid ointment . what the manner of their journey is , god alone knows . this much was made out , that if the children did at any time name the names of those , either men or women that had been with them , that had carried them away , they were again carried by force either to blockula , or to the cross-way , and thereby beaten , in so much that some of them died of it . and this some of the witches confessed , and added , that now they were exceedingly troubled and tortured in their minds for it . the children thus used lookt mighty bleak wan and beaten . the marks of the whips the judges could not perceive in them , except in one boy , who had some wounds and holes in his back , that were given him with thorns . but the witches said , they would quickly vanish . after this usage , the children are exceeding weak . and if any be carried over-night , they cannot recover themselves the next day : and they often fall into fits , the coming of which they knew by an extraordinary paleness , that seizes on the children . and when a fit comes upon them , they lean on their mothers arms , who sits up with them , sometimes all night . and when they observe the paleness coming , shake the children , but to no purpose . they observe further , that their childrens breasts grow cold at such times ; and they take sometimes a burning candle , and stick it in their hair , which yet is not burned by it . they swooun upon this paleness , which swooun lasteth sometimes half an hour , sometimes an hour , sometimes two hours , and when the children come to themselves again , they mourn and lament and groan most miserablie , and beg exceedinglie to be eased . this the old men declared upon oath before the judges , and called all the inhabitants in the town to witness , as persons that had most of them experience of the strange symptome of their children . a little girle of elfdale confessed , that naming the name of jesus , as she was carried away , she fell suddenly upon the ground , and got a great hole in her side , which the devil presently healed up again , and away he carried her , and to this day the girle confessed , she had exceeding great pain in her side . another boy confessed too , that one day he was carried away with his mistris ; and to perform the iourney , he took his own fathers horse out of the meadow , where it was feeding , and upon his return , she let the horse go in her own ground . the next morning the boys father sought for the horse , and not finding it gave it over for lost : but the boy told him the whole story , and so the father fetcht the horse back again : and this one of the witches confessed . we come next to the place , where they us●d to assemble called blockula , and what they did there . they unanimously confessed ▪ that blockula is situated in a large meadow , like a plain sea , wherein you can see no end . the place or house they met at , had before it a great gate painted with many diverse colours on it ; through this gate they went into a little meadow distant from the other , where the beasts went , which they used to ride on . but the men whom they made use of in their journey , stood in the house by the gate in a slumbering posture , sleeping over against the wall. in a huge large room of this house , they said , there stood a very large long table at which the witches did sit down . and that hard by this room , was another chamber , where there were some lovely and delicate beds . the first thing they said , they must do at blockula was , that they must deny all , and devote themselves body and soul to the devil , and promise to serve him faithfully , and confirm it with an oath . hereupon they cut their fingers , and writ their name in his book . they added , that he caused them to be baptized too , by such priests as he had there , and made them to confirm their baptism with dreadful oaths and imprecations . hereupon the devil gave them a purse , wherein there were fyllings of clocks with a big stone tyed to it , which they threw into the water , and then were forced to speak these words . as these fyllings of the clock do never return to the clock , from which they are taken , so may my soul never return to heaven . to which they add blasphemy , and other oaths and curses . the mark of their cut fingers is not found in all of them . but a girle who had been slashed over her finger , declared , that because she would not stretch out her finger , the devil in anger had so cruely wounded it . after this they sat down to table , and those that the devil esteemed most , were placed nearest to him ; but the children must stand at the door , where he himself gives them meat and drink . the dyet they did use to have there , was , they said , broth with colworts , and bacon in it , oat-meal bread spread with butter , milk and cheese . and they added that sometimes it tasted very well , and sometimes very ill . after meals , they went to dancing , and in the mean while swore and cursed most dreadfullie , and afterward went to fighting one with another . those of elfdale confessed , that the devil used to play upon a harp before them , and afterwards to go with them that he loved best into a chamber , where he committed venereous acts with them . and this indeed all confessed , that he had carnal knowledge of them , and that the devil had sons and daughters by them , which he did marry together , and they did couple , and brought forth toads and serpents . one day the devil seemed to be dead , whereupon there were great lamentations at blockula : but he soon awaked again . if he hath a mind to be merry with them , he lets them all ride upon spits before him ; and he takes afterwards the spits , and beats them black and blue , and then laughs at them . and he bids them believe that the day of judgement will come speedilie , and therefore sets them a work to build a great house of stone , promising that in the house he will preserve them from gods fury ; and cause them to enjoy the greatest delights and pleasures : but while they work exceeding hard at it , there falls a great part of the wall down again , whereby some of the witches are commonly hurt which makes him laugh , but presently he cures them again . they said , they had seen sometimes a very great devil like a dragon , with fire round about him , and bound with an iron-chain : and the devil that converses with them tells , that if they confess any thing , he will set that great devil loose upon them , whereby all swedeland shall come unto great danger . they added , that the devil had a church there , such another as in the town of mohra . when the commissioners were coming , he told the witches , they should not fear them , for he would certainly kill them all . and they confessed , that some of them had attempted to murder the commissioners , but had not been able to effect it . some of the children talked much of a white angel which used to forbid them what the devil had bid them do : and told them that those things should not last long ; what had been done , had been but permitted because of the sin and wickedness of the people and their parents , and that the carrying away of the children should be made manifest . and they added , that this white angel would place himself sometimes at the door betwixt the witches and the children : and that when they came to blockula , he pulled the children back , but the witches went in . wee come in the last place to shew the mischief and evil , which the witches promised to do to men and beasts . they confessed , that they were to promise the devil , that they would do all that 's ill : and that the devil taught them to milk , which was after this manner . they used to stick a knife in the wall , and hang a kind of a label on it , which they drew and stroaked , and as long as this lasted , the persons they had power over were miserably plauged , and the beasts were milked that way , till sometimes they died of it . a woman confessed , that the devil gave her a wooden knife , where-with , going into houses , she had power to kill anything , she touched with it . yet there were few , that would confess , that they had hurt any man or woman . being asked whether they had murdered any children . they confessed that they had indeed tormented many , but did not know , whether any of them died of those plagues . and added that the devil had shewed them severall places , where he had power to do mischief . the minister of elfdale declared , that one night these witches , were to his thinking , upon the crown of his head , and that from thence , he had a long continued pain of the head . one of the witches confessed too , that the devil had sent her to torment that minister ; and that she was ordered to use a naile and strike it into his head , but it would not enter very deep ; and hence came that head ach . the minister said also , that one night he felt a pain , as if he were torn with an instrument , that they cleanse flax with , or a flax-comb , and when he awaked , he heard some body scratching and scraping at the window , but could see no body . and one of the witches confessed , that she was the person that did it , being sent by the devil . the minister of mohra declared also , that one night one of these witches came into his house , and did so violently take him by the throat , that he thought , he should have been choaked , and awakeing , he saw the person that did it , but could not know her , and that for some weeks , he was not able to speak , or perform divine service . an old woman of elfdale confessed , that the devil had helped her to make a naile , which she struck into a boys knee , of which stroke the boy remained lame a long time . and she added , that before she was burnt , or executed by the hand of justice , the boy would recover . they confessed also , that the devil gives them a beast about the bigness and shape of a young cat , which they call a carrier , and he gives them a bird too , as big as a raven , but white . and these two creatures , they can send any where , and where-ever they come they take away all sorts of victuals they can get , as butter , cheese , milk , bacon , and all sorts of seeds , whatever they can find , and carry it to the witch . what the bird brings , they may keep for themselves ; but what the carrier brings , they must reserve for the devil , and that 's brought to blockula , where he doth give them of it so much , as he thinks fit . they added likewise , that these carriers fill themselves so full sometimes , that they are forced to spew by the way , which spewing is found in several gardens , where colworts grow , and not far from the houses of those witches . it is of a yellow colour like gold , and is called the butter of the witches . the lords commissioners were indeed very earnest , and took great pains to perswade them to shew some of their tricks , but to no purpose ; for they did all unanimously confess , that since they had confessed all , they found that all their witchcraft was gone , and the devil at this time appeared to them very terrible , with claws on his hands and feet , and with horns on his head and a long tail behind , and shewed to them a pit burning with a hand out : but the devil did thrust the person down again with an iron-fork , and suggested to the witches , that if they continued in their confession , he would deale with them in the same manner . the above relation is taken out of the publick register , where all this is related with more circumstances . and at this time through all the countrey there are prayers weekly in all churches ; to the end that almighty god would pull down the devils power , and deliver those poor creatures , which have hitherto groaned under it . the lord lyon bergh envoy extraordinary for the king of sweden confirmed this , at london march . . and gave it under his hand , that the matter of fact mentioned here , is true . relation xxix . anent an apparition seen in gladsmuire . i find among some of my notes , written in the year , that richard chaplain , and his brother george both of them merchants in hadington , coming home late from edinburgh upon a saturday night , being the fourth of november , and riding off the muire at a place called the two-mile cross , within two mile of their own home , saw four men in gray cloaths , and blew bonnets standing round about a dead corps laying swadled in a winding-sheet . their dog was so feard that he durst not go forward but came running back among their horse feet . the one brother is yet living , a sober and christian man , who can attest this . if i have varied , it is only in some small circumstance , which doth not alter the thing it self . it is the more remarkable , because it was about days before rullian green. there was one alice duke an english woman , that was taken anno , and confest before the judges , that after their meetings , all the witches make very low obeysances to the devil , who appears in black cloaths , and a little band. he bids them welcome at their coming , and brings them wine , beer , cakes , and meal , or the like . he sits at the higher end , and usually anne bishop sits next him . they eat , drink , dance , and have musick . at their parting they use to say , merry meet , merry part , and that before they are carried to their meetings , there foreheads are anointed with greenish oyl , that they have from the devil , which smells raw . they for the most part are carried in the air. as they pass they say , thout , tout , a tout , tout , throughout and about . pass●●ng back they say , rentum tormentum , and another word which she does not remember . i read of an old gentleman an excellent justice of peace in england , who did always dispute against the immortality of the soul , and its distinction from the body , and of the existence of spirits . no reason could convince him , but palpable experience . he being a bold man , and fearing nothing , used all the magical ceremonies , he could to raise the devil , or a spirit , and had a most earnest desire to meet with one , but never could do it . but while his servant is one night drawing off his boots in the hall , some invisible hand gave him such a clap upon the back , that it made the hall ring again . he went immediately to his field to try if any spirit had called him to converse with him ; but found none . when neither rhyme , nor reason could perswade him that there were spirits , sayes the gentleman , that debated with him , well well , do you remember , the clap you received upon your back one night ? yes , said he . assure your self , said the other , that goblin will be the first that will welcome you into the other world . vpon this his countenance changed most sensibly , and was more confounded with this , than with all the philosophical , or rational arguments , that could have been brought against him . there was one julian cox an inglish woman apprehended for witch-craft . the first that deponed against her was an hunts-man , who swore that he going out with a pack of hounds , to hunt a hare , did start one not far from julian cox her house the dogs hunted her very close , and the third ring hunted her in view , till at last , the hunts-man perceiving the hare almost spent , and making towards a great bush , he ran on the other side of the bush to take her up , and preserve her from the dogs . but assoon , as he layed hands on her , it proved to be julian cox , who had her hands groveling on the ground , and her globs ( as he exprest it ) upward . he knowing her , was so afrighted that his hair on his head stood on end . she was out of breath , so that she could not speak . the dogs came up , and smelt her , but did no more . this narrative saith my author , hath the most authentick confirmation that human affairs are capable of sense , and the sacredness of an oath . relation xxx . anent one spalding in dalkeith . about the time , that the earle of traquair , was his late majesties commissioner in scotland , it happened at dalkeith where he resided , that one spalding a towns-man killed his neighbour one sadler . the murderer fled , and absented himself , for a year and more . yet sometimes , came home in the night time , finding that no man pursued him . after he had been wearied of this way of living , he resolved to cast himself upon the commissioners mercy . he coming one day near to the town of dalkeith in coatch , spalding came in a most humble manner , and prostrat himself before him , and begged mercy . the commissioner enquired what the business was ? the servants told him , he was such a man , that had killed his neighbour a townsman . thereupon , he appointed him to be conveyed to prison , where he lay for a year and more . at last ane assize found him guilty , and appointed him to be hanged . when he heard this sentence , he cried out , oh must i die like a dog ! why was not i sentenced to lose my head . after he came to the scaffold , and prayer was ended , he goes up the ladder , and the rope being put about his neck , he cryes with a loud voice in the audience of all , lord ( says he ) let never this soul of mine depart from this body till it be reconciled with thee . and having said this , the executioner threw him off the ladder . when he had hung the ordinary time sufficient to take away any mans life he was cut down , and his body put into a bier , and carried to the tolbuith to be woon . when they had opened the lid of the bier ; the man bangs up upon his bottom , and his eyes staring in his head , and fomeing at the mouth , he made a noise and roared like a bull , stricking about him with his fists , to the great consternation of all . the magistrates hearing of it , gave orders , that he should be strangled better . the executioner fell to work , and puting the rope about his neck , stood upon his breast , and strained his neck so hard , that it was no bigger about than his vvrist . and he continuing after this manner for a sufficient time , was carried to the grave : and covered with earth . notwithstanding of all this , he made such a rumbling and tumbling in it , that the very earth was raised , and the muiles were so heaved up that they could hardly keep them down . after this his house at the east end of the town ( as i am informed ) was frequented with a ghost , which made it stand empty for a long time . whether any have dwelt in it since i know not . this i have from a very creditable person , who being a schollar there , at that time , was an eye and ear witness , who is yet alive . relation xxxi . of the devil of mascon in france . anno one monsieur perreaud a protestant minister there , being from his own house one night , and his wife being in bed , she was much troubled with noise , and din in the house : the next night , she felt somewhat that pulled the blankets from the bed ; and the same night , all the pewter vessel , and brass candlesticks were thrown about the room . the minister coming home , was told this , who carefully searched every corner of the house before he went to bed , and secured all the doors and windows , to prevent suspicion of imposture : he was scarce well in bed , when he heard a strange noise in the kitchen , like the rowling of a great iron bullet , beating against a partition of wanscot : upon this the minister went to the room , but found nothing ; the next morning he made it known to the elders of the church , and a publick notary , one francis tornous , who sate up with him every night till midnight , but they heard nothing till september . at which time about nine a clock at night in the presence of all , who were there , the devil began to whistle three or four tunes , with a loud and shril voice ( though somewhat hoarse ) which seemed to be about three or four steps from them , singing a little tune of five notes , which birds are taught to whistle , and after , he often repeated this word minister , minister , to which master perreaud said , yes indeed , i am a minister , and servant of the living god , before whose majestie thou tremblest . said the other , i know nothing to the contrary . i have no need of thy testimony , sayes he . this being done , he says over with a loud voice , the lords prayer , the creed , the ten commandments , and the morning and even prayers , and sings the eighty and first psalm . he told the minister , that his father had been poysoned , and named the man that did it . he told him , that as he came by his elder brothers house that night , he saluted him , and asked if he had any service to command him with to mascon , to his brother : and told that they were very kind to him , and remembred their love to the minister . it was told him afterwards by those who were present , that a fellow of strange shape came riding on a very lean horse , hanging down his head and spake to that purpose . at another time the devil began to mock god , and all religion , and said over the doxology , but skipped over the second person , and made a foul horrible , and detestable equivocation upon the third person . he also earnestly desired them to send for mr. du chaffin the popish priest of st. stevens parish , to whom he would confess himself , and withal he desired him to bring some holy water along with him , for that ( said he ) will presently send me a packing . that great mastiff ( said he ) dare not bark against me ( this was the great house dog ) because i have made the sign of the cross upon his head . then he fell a scoffing and jearing , and told how he did fall off the ladder into the ditch among the frogs while the savoyes , were scalding the walls of geneva : and did most exactly imitate their croaking : at another time , he told them with a lamentable voice , that he had a mind to make his latter-will and testament , and bid the maid call for mr. tornous the publick notary , and declared to him what legacies he would leave , and to one present he said , he would bequeath five hundered pound ; but he answered , i will have none of thy money , thy money perisheth with thee . at another time , while he was speaking , a man who was present rushed into the place , whence the voice seemed to come , and searched it strictly , but found nothing except a small bottle , which he brought forth , at which the devil fell a laughing , and said to him , i was told long since , that thou wast a fool , and i see now thou art one indeed , to believe that i am in the bottle . i should be a greater fool my self to go into it ; for so i might be catched by stopping the mouth of the bottle with ones finger . at another time , the minister said to him , go thou cursed into everlasting fire prepared for the devil and his angels , to whom he replyed in great wrath , thou lyest i am not cursed , i hope yet for salvation by the death and passion of jesus christ. the devil threatned the minister , that he would pull him out of his bed by the feet , and pull the blankets off him . he answered , i will lay me down and sleep , for the lord maketh me to dwell in safety , thou canst have no power over me , but what is given thee from above . whereupon he said , it is well for thee , it is good for thee . and at last he confessed , that he could not prevail against the family because they did too much call on the name of god. and indeed it was observed , that as often as they kneeled down in prayer , the devil left talking , and often said , while you are at your prayers , i 'le go take a turn in the street . but no sooner was prayer ended , but he began as before , which course he continued till the . of november , at which time he spake these last words , alas , alas , i shall speake no more the minister told mr. du-moulin , that a grave divine once coming to his house , and hearing the devil speak profanly , rebuked him sharply for it . whereupon the devil answered , minister , you are very holy and zealous in this company , but you are not so when you were singing such a baudy song in such a tavern . and having said this , he sang the same baudy song over before them all . the divine said , it is true , satan , i have been licentious in my younger years , god of his mercy hath given me repentance , and pardon for it , but for thy part , thou art hardned in sin , and shall never get repentance nor pardon . after this , the devil said , o poor hugonits ( those of the reformed religion ) you shall suffer much within a few years ; o what mischief is intended against you ! a popish officer , that belonged to a court of justice being a lawyer , came out of curiosity to the ministers house , to ask some questions concerning many matters . the minister forbad him ; but he would not forbear . and after the devil had resolved him many things , anent absent friends , private business , news and state affairs , and questions in law , he says to him , now sir i have told you all , you have demanded , i must tell you next , what you demanded not , that at this same very time such a man ( whom he named ) is taking a word of your wife at home . and then he discovered many secrets and foul practises of the lawyer . and at last sayes , now sir let me correct you for being so bold , as to question with the devil , you should have taken the ministers counsel . then upon a sudden , the whole company saw the lawyer drawn by the arm into the midst of the room , where the devil whirled him about , and gave him many turns with great swiftness , touching the ground only with his toe , and then threw him down upon the floor with great violence ; and being taken up , and carried to his house , he lay sick and distracted a long time . the last ten or twelve dayes , the devil threw stones about the ministers house continually , from morning to evening , and of great quantity , some of them being of two or three pound weight . one of those dayes , the publick notary mr tornous had a great stone thrown at him , which falling at his feet , he took up , and marked it with a coal , and threw it into the backside of the house : but presently the devil threw it at him again . when he took it up , he found it to be very hot , thinking it had been in hell , since he handled it last . the next day upon the of december the devil went quite away , and to morrow after , there was seen a great viper going out of the ministers house , which the neighbours about seized upon with a pair of pincers , and carried it all over the town crying , here is the devil that 's come out of the ministers house . it was found by an apothecary to be a true and natural viper , a serpent rarely seen in those countreys . compare this with the twentieth and first relation , and you will find a notable proof of the wonderful kindness and mercy of god to these two religious ministers , and their families . relation xxxii . anent margaret wilson . this is a true narrative of what happened to her one night , while some persons were attending her . for what past other nights i cannot relate , since i want information . they say , that the gentleman her vncle , in the parish of gallashiells , came one sunday after sermon to the minister there , master wilkie , and told him , that the devil was at his house , for , said he , there is an odd knocking about the bed where my niece lyes . whereupon the minister went along with him and found it so . she rising from her bed sat down to supper , and from below , there was such a knocking up , as bred fear to all that were present . this knocking was just under her chair , where it was not possible for any mortal to knock up . supper being ended , they went all to prayer , and she rising from her place , went and kneeled down in another place , and there also a knocking was heard below her , even during the time of prayer . when she was put to bed , many persons attending , she fell into a deep sleep . then her body was so lifted up , that many strong men were not able to keep it down . sometimes her body would have made such a motion in the bed , as if something had been gripping her by the feet , and pulling her up and down . in the mean while , they heard a loud noise scratching upon the feather-bed , as with long nails . and likewise the minister affirms , that he heard a loud risping at her heart , such as risping irons make upon wood or timber . when she awaked , she told him of many things the devil had been speaking to her , offering her gifts and presents . she was hardly perswaded to pray ; nay could not , when even the words were put into her mouth . the minister desired her to enter into a personal covenant with god , which he drew up , but finding one composed already to his hand , in that little treatise , called the christians great interest , he made her subscrive it . when she had done this the devil perswaded her with many arguments to break it . this was the method , the devil observed ordinarly every night , during 〈◊〉 〈◊〉 trouble . that same night about twelve a clock , the minister took her uncle out to his own garden , to take a turn or two , and began to bear in upon him , the s●nse of this sore affliction which was upon the family , and exhorted him to reflect upon his wayes , and consider , if he had done any thing that had provoked the lord against him , and particularly he charged him with one thing , whereof there was a loud report . he solemnly protested , and that with dreadful imprecations , he was innocent of that particular , which was said of him , and absolutely denyed it . she confest , that she had seen the devil a in mans likeness , but especially once going to church , when he forbad her to go and hear sermon . after much trouble of this kind , and much noise and talking , the young woman , being but twelve or thirteen years of age , came to edinburgh , and tarried with a friend there , and from thence she went to leith , where she served a mistriss . at last she went to easter-didiston ( it seems ) and married there a husband with whom she lived some years at the magdalen-pans , where she died . i do not hear that ever she was molested after . if all the particulars of this business were truely collected , they would amount , to a far longer relation , than i have set down . relation xxxiii . a short information anent iennet douglas . edinburgh , octob. th . . for mr. sinclar . sir , when i was at glasgow in the summer , . i was desirous to see the dumb girle , whom you mention in your first relation . at my first incoming she declined to entertain discourse , but by friendly expressions , and giving her some money , i gained her . i first inquired anent her parentage ? i do not remember ( says she ) of my parents , but only that i was called by the name of jennet douglas by all people who knew me . i was keeped , when i was very young by a poor woman that proved cruel to me , by beating , and abusing me , whereupon i deserted the womans house , and went a begging . i enquired next , how she became dumb ? she told me , by reason of a sore swelling she tooke in her throat and tongue ; but afterwards , by the application of album graecum , which i thought said she was revealed to me , i recovered my speech . i asked her , how she came to the knowledge of witches and their practises ? she answered , that she had it only by vision , and knew all things as well this way , as if she had been personally present with them , but had no revelation , or information from the voice of any spirit . nor had she any communication with the devil , or any spirit of that kind : only ( sayes she ) the devil was represented to me , when he was in company with any of the witches , in that same shape and habit he was seen by them . she told me , she was altogether ignorant of the principles of the christian religion , but had some smattering knowledge of the lords prayer , which she had heard the witches repeat ( it seems by her vision ) in presence of the devil ; and at his desire ( which they observed ) they added to the word art , the letter w , which made it run , our father which wart in heaven , and made the third petition thus , as on earth , so it may in heaven ; by which means the devil made the application of the prayer to himself . i remember , that one day , there was a woman in the town who had the curiosity , to give her a visit , who asked her how she came to the knowledge of so many things ? but the young wench shifted her , by asking the womans name . she told her name . says the other , are there any other in glasgow of that name ? no sayes the woman . then said the girle , you are a witch ; says the other , then are you a devil . the girle answers , the devil doth not reveal witches . but i know you to be one , and i know your practises too ▪ hereupon the woman run away in great confusion , being indeed a person suspected of witchcraft , and had been some time imprisoned upon that account . another woman , whose name was campbel had the curiosity likewise to come and see her , and began to ask some questions at her . the wench shifting to give her an answer , says i pray you tell me , where were you yesternight , and what were you doing ? and withall ( says she ) let me see your arm . she refusing , the land-lord , laid hold upon the woman , with some others of the house , and forced her to make bare her arm , where jennet douglas shewed them an invisible mark , which she had gotten from the devel . the poor woman much ashamed run home , and a little time after , she came out and told her neighbours , that what jennet douglas had said of her was true , and earnestly entreated them that they would shew so much to the magistrates , that she might be apprehended , otherwise the devil ( says she ) will make me kill my self . but the neighbours judging her to be under a fit of distraction , carried her home to her house . but early the next morning , the woman was found drowned in clyde . the girle likewise told me at glasgow , being then under no restraint , that it was revealed to her , she would be carried before the great council at edinburgh , imprisoned there , and scourged thorow the town . all which came to pass : for about a year after she was apprehended , and imprisoned in the tolbuith of the canongate , and was brought before the council . but nothing being found against her , she was dismist . but thereafter for several crimes committed within the town of edinburgh , she was taken again , and imprisoned , scourged , and sent away to some forrainge plantation , since which time , i have not heard of her . there are several other remarkable passages of her which i cannot informe you of , which others perhaps may do , therefore i shall abruptly break off , and say no more , but that i am your affectionat friend . this information i have from a discreet understanding gentle-man who was one of my scholars at glasgow several years agoe . relation xxxiv . anent helen elliot burnt at culross . for mr. sinclar , edinb . octob. . . sir , i cannot but much approve your design in publishing satans invisible world discovered , especially at this time , when there are so many , that deny the existence of devils , spirits and witches , and will credit nothing , but what they see with their eyes . i shall informe you , with three remarkable stories , which may be attested by famous witnesses , many of which are yet living . i had the curiosity , when i was a scholar , to pass over from borrowstonness to culros , to see a notable witch burnt . she was carried to the place of execution in a chair by four men , by reason her legs , and her belly were broken , by one of the devils cunning tricks which he plaid her . this woman was watched one night in the steeple of culros , by two men , john shank a flesher , and one john drummond , who being weary went to another room , where there was a fire , to take a pipe. but to secure her , they put her leggs in the stocks , and locked them , as well as might be . but no sooner were they gone out of the room , but the devil came into the prison , and told her he was obliged , to deliver her from the shame she was like to suffer for his sake ; and accordingly took her out of the stocks , and embracing her , carried her out of the prison . at which she being terrified made this exclamation by the way , o god wither are you taking me ! at which words , he let her fall , at the distance from the steeple , about the breadth of the street of edinburgh , where she brake her leggs and her belly . i saw the impression and dimple of her heels , as many thousands did , which continued for six or seven years upon which place no grass would ever grow . at last there was a stone dyke built upon the place . my second relation shall be of some witches of borrowstonness : which were the occasion of much inquiry after them there . anno . a certain woman in the town , came about eight a clock in the morning into her neighbours house , after a most furious manner , and assaulted her , by scratching her face , and pulling the hair out of her head , saying , thou traitour thief , thou thought to have destroyed my son this morning , but it was not in thy power . the ship wherin the young man was a sailler , had been under a dreadful tempest aff and on , with saint abbs head , that morning . with the violence of a sea , which came in upon the deck , he was cast over-boord on this side of the ship , and to the admiration of all , he was cast in upon the deck again , upon the other side , without harm . this marvellous business being reported about eight a clock at night by the mariners , when they came a shoar , and being compared with what the one woman said to the other that morning , both of them were apprehended , and after their confession were both burnt , many hundreds being spectators whereof i was one . the last , which is more remarkable , shall he anent the wife of one goodaile a couper in the parish of carrin . this woman was about thirty and two , or three and thirty years of age , a most beautiful and comely person as was in the countrey about . she was often fyll'd and delated by many , who had been burnt . they told , that amongst them all , she was the person , whom the devil at their meetings , did most court and embrace , calling her constantly my dear mistris , setting her alway at his right hand , to the great discontent of his old haggs , whom , as they conceived , he now slighted . she was apprehended , and committed to prison . at this time there was one james fleming a master of a ship there , a person of great courage , strength and resolution , who had it insinuat to him by her , when he was exhorting her to confess , that in respect she understood , he was to be upon her watch the next night , if she got no deliverance , as she expected before one a clock in the morning , she should lay her heart open to him before others . at which he being apprehensive of what might fall out , as indeed he had reason , went to his uncle , a grave and experienced person , who advised him to take all his ships company , to the number of fourteen able men and keep watch , not forgetting the reading of scripture , and earnest prayer to god. the night was still and calme , as an summers evening , without the least appearance of change , when upon a sudden at midnight , as james fleming himself was coursing her too and again , as the custome was , holding her by the hand , i say upon a sudden , a terrible tempest , like an hirricano came on , which took the roof from the house , to their great consternation . and a voice was heard three times , calling her by a strange name to come away . at which she made three several loups upward increasing gardually , till her feet were as high as his breast . but he held her by both her armes , and as he used to say , when he spoke of it ) he betooched himself strongly and earnestly to god , though with great amazement , his hair standing widdershins in his head . and after the third call , he prevailed against the greatest effort , which ever he felt , and threw her on the ground , she groveling and fomeing like one having the falling-sickness , where she fell into a profound sleep , for the space of two or three hours . when she awaked , she declaimed most bitterly against the devils treachry , and perfidiousness , who had promised to carry her to irland before four a clock in the morning , and to touch at paisley where she might see her sister in passing . she made a free and full confession , and deleated many women , some of them of good repute , who afterwards confessed , and died so . the author of this letter is a person of great honesty and sincerity from the first relation of his , we have an evident instance that the devil can transport the bodies of men and women thorow the air ; ` t is true , he did not carry her far off , but not for want of skill and power . neither was he afraied to hear the name of god spoken ; but purposing to destroy both the soul and the body of the poor creature , he has pretended so much , to excuse himself , at her hand . the first story puts me in mind of one craich a witch put in prison , in the steeple of culross , to whom several years agoe , mr. alexander colvil , justice depute came , a gentleman of great sagacity and knowledge as to witches . he asked if she was a witch . she denyed . dar you hold up your hand and swear that you are not a witch ? yes sir said she . but behold , what a remarkable iudgement of god come upon her . while she is swearing with her arm lifted up , it became as stiff as a tree , that she could not pull it in again , to the amazement of all that were present . one person yet living there , was a witness and can attest this . the gentleman seing the vengeance of god upon her for her wickedness falls down presently upon his knees , and entreated the lord in her behalf , who was graciously pleased to hear him . some are of opinion , that the devil cannot raise winds and storms upon the sea and land. this is evident from the last relation in the letter . which puts me in mind of a terrible tempest of wind in the firth , that day when bessie fouler was burnt at mu●●elburgh in may anno . the devil ( it seems ) had promised to her , that she should not die at that time whereupon she looking out at the prison window spake very confidently to the folk below , you think to see me burnt the day , but you will all be deceived . the hirricano did so prevail , that in effect , everie body suspected that she should not have died that day . the morning and the forenoon were very calme . relation xxxv . anent some prayers , charms and avies , used in the highlands . in the time of ignorance and superstition , when the darkness of paganism was not dispelled by gospel light ; spirits keept a more familiar converse vvith families , and even in the time of popery , what was more frequent in houses than brownies whom they employed in many services . it were unseasonable and tedious , to rehearse all the stories , which have been told of brownies , and pharies , commonly called our good-neighbours , how there was a king and a queen of pharie , of such a court , and train , as they had , and how they had the teind and dutie , as it were of all corns , flesh , and meale , how they rode and went alongs the sides of hills , all in green apparel . i verily believe many have seen such spectres , but what were they ? nothing but the delusion of the senses of sundry simple people , whom the devil made believe they did see and hear such things . browny was a spirit , that haunted divers houses , ( familiarly ) without doing any evil , but doing necessary turns up and down the house , and frequently was found working in the barn , threashing the corn in the night time , who appeared like a rough hairy man. such then was the ignorance of many , that they believed their house was all the sonsier that browny was about it . as k. j. says in his demonology . i will not speak of ridiculous friets , such as our meeting with a lucky or unlucky foot , when we are going about important business ; these unquestionably are the devils lessons for the most part , and a denying of gods providenee . the practise of the heathen was to attribute good or evil luke to the slying of birds as virgil sayes , saepe sinistra cava praedixit ab ilice cornix . whether there be any magie in the practise of some young women too curious , who upon allhallow even goe to bed without speaking to any , having first eaten a cake made of soot , and dreaming , see in their sleep , the man that shall be their husband , i shall not determine . but it looks like a very bad practise . i heard of a woman , who dipt her smock in south-running-water , on that night , and hanged it up before the fire to dry . one comes in , in the likness of the man , who was to be her husband , and turns it , and went immediately to the bed , where she was attending the event , and kist her . it seems she did not believe it was the devil . to speak of the second sight i cannot , till fuller information be given . i am undoubtedly informed that men & women in the highlands can discern fatality approaching others by seeing them in waters or with winding-sheets about them . and that others can lecture in a sheeps shoulder bone a death within the parish , seven or eight days before it come . it is not improbable but that such preternatural knowledge comes first by a compact with the devil and is derived downward by succession to their posterity , many of such i suppose , are innocent , and have this sight against their will and inclination . charms and spells have been first taught to men and women in confederacy with the devil , many of which are received by tradition , and used by witches and ignorant persons too . the vertue of curing , must be from the devils active invisible application of them , to such or such a disease , as the curing of an universal gout by this unintelligible charm. etter sheen etter sock , et ta leur etta pachk wipper si caan easemitter in shi , fo leish in shi corne , orn sheip twa till ane curht mach a mainshore . there is in some part of galloway a charm for curing a disease called the ling , in these words , cathari duni chini brini . another there is , which some use for effectuating that , which others do by casting three knots , far si far , fa far fay u , far four na forty kay u mack straik it a pain four hun creig weil mack smeoran bun bagie . this language cannot be interpreted . besides this , there are prayers and avies among the highlanders , wherein they think , there lays great vertue , as in repeating the lords prayer in latine thus . paidder nohter kish in sheali sanctishetar noman du , ta renada , ta langa tu , quidi honum aicht in dearrich , an dingas , an dangis , a nipis a nopis , nduramis indaramis , indittimis , indattamis , shecli sheclorum , amen . their avi mary runs thus . avi mari crashi plena du na tekamis penedicata tus anti willi yeramis , penidicata rucata shendri esum chrisum amen . at night in the time of popery when folks wen to bed , they believed the repetition of this following prayer was effectual to preserve them from danger , and the house too . who sains the house the night , they that sains it ilk a night : saint bryde and her brat , saint colme and his hat. saint michael and his spear , keep this house from the wear . from running thief , and burning thief ; and from a ill rea , that be the gate can gae , and from an ill wight , that be the gate can light . nine reeds about the house ; keep it all the night , what is that what i see , so red so bright beyond the sea ? 't is he was peirc'd through the hands , throw the feet , throw the throat , throw the tongue ; throw the liver and the lung . well is them that well may , fast on good-fryday . another prayer used by the thieves and robers on the borders after meat , in order to stealling from their neighbours . he that ordain'd us to be born , send us maire meat or the morn , part of 't right and part of 't wrang , god let us never fast ov'r lang , god be thanked and our ladie , all is done that we had ready . a countrey man in east lothian used this grace always before and after meat . lord be blest for all his gifts i defy the devil and all his shifts god send me mair silver , amen . as the devil is originally the author of charms , and spells , so is he the author of several baudy songs , which are sung . a reverend minister told me , that one who was the devils piper , a wizzard confest to him , that at a ball of dancing , the foul spirit taught him a baudy song to sing and play , as it were this night , and ere two days past all the lads and lasses of the town were lilting it throw the street . it were abomination to rehearse it . relation xxxvi . anent one elizabeth muidy at hadington . this woman was a servant to margaret kirkwood there , a woman of good repute once , who before her death took some trouble of mind , but upon what account , i cannot determine . she made some insinuation ( it seems ) to some of her friends , that she inclined to put hand in her self ; whereupon she was attended and waited upon ; but had her own liberty to retire her self to private prayer , in which exercise she was frequent . vpon a sabbath forenoon , when all were at church and she at home , none with her save only a servant-maid , she went into some high room or other , as she was wont to do to her devotion ; and there before the maid could know , she hanged her self . in this very moment of time , this lissie muidy , her old servant being in church was observed to number upon her fingers . or . which number being ended she cryes out with a loud voice in presence of all , now the turn is done . she was presently taken away as a distracted person , and news coming to the church , that such a woman had hanged her self , her old mistris , she was taken away to prison , but what her confession was , it is not well known . there are many other things reported , whereof i cannot give an account . this tragedy was acted within these few years at hadington . finis . the index page the troubles of sir george maxwel . a wonderfull discovery of murder by an apparition . the witchcraft of agnes sympson . a proclamation over the mercat cross of edinburgh , a miraculous cure of a dutch woman . the devil at wood-stock in england , an apparition to king iames the fourth the major appears to his captain . a remarkable story of witchcraft at lauder . the drummer of tedworth . the devil of glenluce . king duff bewitched . edward avon appears to his son in law. anent bessie graham a witch in kilwining . the apparition of sir george willers . anent hattaraik an wizzard in east-lothian . the ghost of mistris bretton . of robert church-man inveigled in quakerism . touching isabel heriot . touching a magician at antwerpe . a doctor of divinity rises out of the bier . some drunkards destroyed by the devil . touching william barton a warlock at kirklistoun . touching a wonderful accident at lions in france . touching the piper at hamelen in germany . touching the witchcraft in mohra in swedeland . an apparition in gladsmuire . anent one spalding in dalkeith . the devil of mascon in france anent margaret wilson . anent iennet douglas . anent helen elliot burnt at culross . anent charms and avies . anent elizabeth muidy . advertisement there is a young man that goes under the authors name , that pretends to be a poet , that for money , has presented his verses to several persons of qualitie . let no person think that mr. sinclar has any interest in that man , or his verses ; as indeed he makes many believe . this is subjoyned to the end of his book , by mr. sinclars affectionate friend who knows this to be true . i. s. advertisement . if any gentlemen , and others , will be pleased to send me any relations about spirits , witches , and apparitions , in any part of the kingdom ; or any information about the second sight , charms , spells , magie , and the like ; they shall oblige the author , and have them publisht to their satisfaction . direct your relations to alexander ogstouns shop stationer , at the foot of the plain-stones , at edinburgh , on the north-side of the street . postscript . being a relation anent major weir . i have subjoined this relation , by way of postscript , because it came to my hand after the book was finished by the printer , from a gentleman that knew exactly all the matters of fact , and all the circumstances of the business ; which is as follows , nov. th . . for mr. sinclar at edinburgh . sir , i have so far condescended to give you satisfaction in the desired particulars , that i have looked over these memoires , which i had by me , touching the life and death of thomas weir , that from eye-witnesses , and his sisters declaration , i can assert the truth , as followeth , this man thomas weir was born in clydsdaile , near to lanerk , who had been a lieutenent in ireland long since . what way he came to get some publick command in the city of edinburgh , in the year . and . i know not ; but it seems he has been alwayes called major weir , since that time . many things might be narrated of him , which for brevities sake i cannot meddle with ; since i intend to speak only of his sorceries , and other things relating thereunto . it seems , he had , before he was burnt , some charge over the waiters at the ports of the city , being as it were a check to them . coming one day as his custome was , he found some of them in a cellar , taking a cup of aile , neglecting their charge . after a gentle reproof , one of them replyed , that some of their number being upon duty , the rest had retired to drink with their old friend and acquaintance mr. burn. at which word , he started back , and casting an eye upon him , repeated the word burn four or five times . and going home , he never any more came abroad , till a few weeks after , he had discovered his impieties . it was observed by some , that going to liberton sometimes , he shunned to step over that water-brook , which is ordinarly called liberton-burn , but went about to shun it . some have conjectured , that he had advise to beware of a burn , or some other thing , which this equivocal word might signify , as burn in a fire . if so , he has foreseen his day approaching . a year before he discovered himself , he took a sore sickness , during which time he spake to all , who visited him like an angel , and came frequently abroad again . this man taking some dreadful tortures of conscience , and the terrours of the almighty being upon his spirit , confessed to several neighbours in his own house , and that most willingly , his particular sins which he was guilty of , which bred amazement to all persons , they coming from a man of so high a repute of religion and piety . he ended with this remarkable expression , before god ( sayes he ) i have not told you the hundred part of that i can say more , and am guilty of . these same very abominations he confessed before the iudges likewise . but after this , he would never till his dying hour confess any more , which might have been for the glorifying of god , and the edification of others , but remained stupid , having no confidence to look any man in the face , or to open his eyes . when two of the magistrates came to his house in the night time , to carry him to prison , they asked , if he had any money to secure ? he answered , none . his sister said , there was . whereupon to the value of five dollars , in parcels here and there , were found in several clouts . his sister advised the two magistrates to secure his staff especially ; for she also went to prison . after he was secured in the tolbooth , the bailies returned , and went into a tavern , near to weirs house , in the west-bow , a street so called there . the money was put into a bag , and the clouts thrown into the fire by the master of the house and his wife , which after an unusual manner made a circleing and dancing in the fire . there was another clout found with some hard thing in it , which they threw into the fire likewise ; it being a certain root , which circled and sparkled like gunpowder , and passing from the tunnel of the chimney , it gave a crack like a little cannon , to the amazement of all that were present . the money aforesaid , was taken by one of the two bailies to his own house , and laid by in his closet . after family prayer was ended , he retired into the same closet , ( where i have been ) during which time , his wife ( who is yet living ) and the rest of the family were afrighted , with a terrible noise within the study , like the falling of an house , about three times together . his wife knocking gave a fearful cry , my dear are you alive . the bailie came out unafrayed , having ( as he said ) heard nothing : whether he concealed this upon the account his wife was with child , or otherwise , it cannot be well known . the money was presently sent away to the other bailies house , a great distance from weirs , where , as was reported , there was some disturbance , but in broken expressions . during the time of his imprisonment , he was never willing to be spoken to , and when the ministers of the city offered to pray for him , he would cry out in fury , torment me no more , for i am tormented already . one minister ( now asleep ) asking him , if he should pray for him ? was answered , not at all . the other replyed in a kind of holy anger . sir i will pray for you in spite of your teeth , & the devil your master too : who did pray , making him at least to hear him : but the other stairing wildly , was senseless as a brute . another , who is likewise at rest , demanded , if he thought there was a god. said the man , i know not . that other smartly replyed . o man the argument that moveth me to think , there is a god , is thy self , for what els moved thee to inform the world of thy wicked life . but weir answered let me alone . when he peremptorly forebad one of his own parish ministers ( yet alive ) to pray . one demanded , if he would have any of the presbyterian perswasion to pray . he answered , sir , you are now all alike to me . then said the minister to him , i will pray with you . do it not said the other upon your peril , looking up to the beams of the house . but prayer was offered up , so much the more heartily , because the company about expected some vision . it is observable , that in things common , he was pertinent enough ; but when any thing about almighty god , and his souls condition came about , he would shrugg , and rub his coat and breast , saying to them , torment me not before the time . when he was at the stake to be burnt , the city ministers called to a church-man there , looking on , being one of that perswasion , whereof weir was formerlie deemed to be , to speak to him ; but no sooner he opened his mouth , than he made a sign with his hand and his head to be silent . when the roap was about his neck to prepare him for the fire , he was bid say , lord be merciful to me , but he answered let me alone , i will not , i have lived as a beast , and i must die as a beast . the fire being kindled , both he and his staff , a little after fell into the flames . whatever incantation was in his staff , is not for me to discuss . he could not officiat in any holy duty without this rod in his hand , and leaning upon it , which made those who heard him pray , admire his fluency in prayer . it s falling into the fire with him ( let others search out the disparity ) minds me of this passage . in shetland a few years agoe . a judge having condemned an old woman and her daughter called helen stewart for witch-craft , sent them to be burn'd . the maid was so stupid , that she was thought to be possessed . when she had hung some little time on the gibbet , a black pitchy-like ball foamed out of her mouth : and after the fire was kindled , it grew to the bigness of a walnut , and then flew up like squibs into the air , which the judge yet living attests . it was taken to be a visible sign that the devil was gone out of her . i shall make no application of this , as to major weirs staff. i know from good hands , that if this man repented of any thing in prison , it was for causing a poor maid to be scourged , who affirmed , she had seen him commit beastiality going to new miles to a solemn meeting . this poor woman lived about two years after his death , and heard of his fatal end . his incest with his own sister , was first , when she was a young maid . the place , where this abomination was committed , was cursed , for contrary to nature , it remained always bare without grass . a reverend minister told me ( i mention this as from my self , not from the author of the letter ) that major weir confessed so much to him , and told him , that the place layes off the road-way between kirkaldy and kinghorn , upon a little hill side , which he had the curiosity to goe and see , and found it so . this was done the matter of fifty years agoe . many other things he confessed , which christian ears should not be defiled with . before i come to his sister , take this notable remark from two persons yet alive , dwelling at the foot of the westbow , at the head whereof dwelt major weir . this gentlewoman , a substantial merchants wife was very desirous to hear him pray , much being spoken of his utterance , and for that end spoke to some of her neighbours that when he came to their house , she might be sent for . this was done , but could he never be perswaded to open his mouth before her , no not to bliss a cup of aile , he either remaining mute , or up with his staff and away . it troubled her then , but i suppose both her husband and she smiles at it now . some few dayes before he discovered himself , this gentlewoman coming from the castle-hill where her husbands neice , was laying in of a child , about midnight , perceived about the bow-head three women in windows , shouting , laughing , and claping their hands . the gentlewoman went forward , till just at major weirs door , there arose as from the street a woman above the length of two ordinary femells , and stepped forward . the gentlewoman not as yet excessively feared , bid her maid step on , if by the lanthorn , they could see what she was ; but hast what they could , this long legged spectre was still before them , moving her body with a vehement cachinnation , a great unmeasurable laughter . at this rate the two strove for place , till the giantiss , came to a narrow lane in the bow , commonly called the stinking-closs , into which she turning : and the gentle-woman looking after her , perceived the closs full of flaming torches ( she could give them no other name ) and as it had been a great multitude of people , stentoriously laughing and gapping with tahies of laughter . this sight at so dead a time of the night , no people being in the windows , respecting the closs , made her and her servant haste home , declaring all , which they saw to the rest of the familie , but more passionatly to her husband . and though sick with fear , yet she went the next morning with her maid , to veiw the noted places of her former nights walk , & at the closs , inquired who lived there ? it was answered major weir . the honest couple now rejoycing , that to weirs devotion they never said amen . i know there are some , who precariously assert the unreasonableness of believing such visions and apparitions , but you have made them sufficiently evident from your relations foregoing . these in all probability , have been a presage of his approaching death , and of the manner of it , links and torches signifying an honourable interrment , which perhaps has been promised to him . there was one minister in the city , that could never be perswaded to speak with him in prison , but no soonner was he dead , but he went to the tolbooth , and called for his sister , who had some remorse , of whom i shall now speak . he told her , that her brother was burnt , and how he died ( though he saw him not execute , as i heard from himself ) she believed nothing of it , but after many attestations , she asked where his staff was ? for it seems , she knew that his strength and life lay therein . he told her , it was burnt with him . whereupon , notwithstanding of her age , she nimbly , and in a furious rage fell on her knees , uttering words horrible to be remembred . and in rising up , as she was desired , her rageing agony closed with these words . o sir , i know he is with the devils , for with them he lived . she intreated that minister to assist her , and attend her to her death , which at her violent importunity be yeelded unto , though it was not his course to wait upon condemned persons . what she said in private to himself , he says must die with him . she avouched , that from her being sixteen years of age , to her fiftieth , her brother had the incestuous use of her body , and then loathed her for her age . she was pretty old at this time , and he when he died was about seventy . he asked her , if ever she was with child to him ? she declared with great confidence , he hindred that by means abominable , which she beginning to relate , the preacher stopped her . some bystanders were desirous to hear the rest , but saies he ( gentlemen ) the speculation of this iniquity is in it self to be punished . in often and returned visits , she was interrogat if she had any hand in her brothers devilty ? she declared , but in a passive way , and gave this for an instance . a fiery chariot , or coatch , as she called it , coming to his door , at broad day , a stranger invited him and her to goe visit a friend at dalkeith , a small town some four miles from edinburgh . they both entered , and went foreward in their visit , at which time ( says she ) one came and whispered something in his ear , which affected him . they both returned after the same manner , that they had gone out . and weir going after , to make some visits , told them he had strong apprehensions , that , that day , the kings forces were routed at worcester , which within two or three days was confirmed by the post. she affirmed that none saw the coatch , but themselves . the devil hath wrought far greater farelies in his time than this . she knew much of the inchanted staff , for by it he was enabled to pray , to commit filthinesse , not to be named , yea even to reconcile neighbours , man and wife , when , at varienoe . she oft hid it from him , and because without it , he could do nothing , he would threaten and vow to discover her incest , fearing which , she would deliver it again . being asked the cause of her much spinning , which she was famous for ? she denyed any assistance from the devil , but found she had an extraordinary faculty therein , far above ordinary spinsters : yet owned , that when she came home , after her being abroad , she found , there was more yarn on her wheel than she left . and that her weaver could not make cloath thereof , the yearn breaking or falling from the loom . once there came a stranger to her , while she was at her wheel , and proposed a way to her to make her rich , for they both lived almost upon alms. the way was this , stand up and say , all crosses and cares go out of this house . she answered , god forbid i say that , but let them be welcome when god sends them . after two or three visits more , she asked this stranger , where she dwelt ? she replyed , in the potter-raw , a street in the suburbs of that city , but finding neither such a house , nor such a woman , i judged , said she , it was the devil , one of my brothers acquaintance ; for i know , he had familiarity with the devil . his poverty minds me of a wizzard accused and execute in shetland , before named , for witchcraft several years ago , called luggie , to a nick-name , who being a fisher , had a trick at any time , when hungry at sea , to cast out his line , and would out of neptuns lowest kitching , bring cliverly up fish well boiled and roasted . and his comerades by a natural courage , would make a merry meal thereof , not questioning who was cook. he had another piece of art , at any time in the year , or in great storms , to go up to an high hill near his own house , whereupon there was a deep pit , out of which , with his lines he drew up codlings , or keeling for his provision , which never man could do but himself . this story is true , being yet to be seen in the criminal books of that countrey . she was asked anent her parents ? she was perswaded her mother was a witch ; for the secretest thing that either i my self , or any of the family could do , when once a mark appeared on her brow , she could tell it them , though done at a distance . being demanded what sort of mark it was ? she answered , i have some such like mark my self , when i please , on my forehead . whereupon she offered to uncover her head for visible satisfaction . the minister refusing to behold it , and forbidding any discovery , was earnestly requiested by some spectators to allow the freedom . he yeelding , she put back her head-dress , and seeming to frown , there was seen an exact horse-shoe shaped for nails in her wrinckles . terrible enough i assure you to the stoutest beholder . in the morning before her execution , she told the minister , she resolved to die with all the shame she could , to expiate ( under mercy ) her shameful-life . this he understood to be an ingenuous confession of her sins , in opposition to her brothers despair , and desperate silence , to which he did encourage her . at her parting with him , she gave him hearty thanks for his pains ; and shaking his hands , ( offering to kiss them ) she repeated the same words , which he bade her perform . ascending up the ladder , she spake somewhat confusedly of her sins , of her brother , and his inchanting-staff ; and with a ghaistly countenance , beholding a multitude of spectators , all wondering , and some weeping , she spake aloud . there are many here this day , wondering and greeting for me , but alace , few mourns for a broken — at which words , many seemed angry . some called to her to mind higher concerns . and i have heard it said , that the preacher declared , he had much ado to keep a composed countenance . the executioner falling about his duty , she prepares to die stark naked : then and not before , were her words relating to shame understood . the hangman strugled with her , to keep on her cloaths , and she strugled with him to have them off . at last he was forced to throw her over open-fac'd , which afterwards he covered with a cloath . so much from the gentleman , that gave me this information , to which i shall add , that this is not published with a design to reflect upon men of this , or that perswasion . far be it . the devil can counterfeit what religion he pleases , and ordinarly a good one . true religion can never suffer any prejudice from a hypocrite his wearing a cloak of it , more than the good angels can suffer a stain from satans transforming himself into an angel of light. the devil hath his laikies , and pages with christs livery upon them . was not judas , who was but one of the twelve , a vile hypocrite ? it is a wonder where there are a thousand professing christ in a congregation , that a hundred of them are not as bad . his glistering cloak of religion dazled all mens eyes . this was needful , foul faults must have a fair cloak to cover them . the apostle jude speaks of some , that go after sarkos heteras , which may be understood , not only of that sin mentioned , rom. . . but of another sort of flesh , not to be named . he was a demonstration proving evidently that there is a god ; viz. by the terrours terrours of his conscience . it is evident also , there is a devil , that hurries men on into sin . he had this expression to two ministers that came to see him in prison ; there was no temptation which the devil could propose to him , but he was capable to accept of it . it is evident also , there is either an explicite or implicite compact between some men and the devil . horrible sins covered with religion , bring utter despair at the last . desperation is hell in fieri . some men as well as devils are tormented before the time . let us not count the less of religion , that it s made a cloak for covering sin . let us beware that such a mans fall prove not a neck break to us ; let us idolize no man for his profession , or that he is of this or that perswasion , or of such a party : let no man rest in a bare profession of religion . men in compact with the devil , may be assisted both to preach and pray . the devils servants are well rewarded at the last . profession and practise must go together . a clinking profession with an unbridled tongue , is a vain religion . pure religion and undefiled before god , and the father , is to visit the fatherles and the widows in their affliction ; and for a man to keep himself unspotted from the world. major weir was burnt between edinburgh and leith , at a place called the gallow-lie , on thursday . of april , . an apparition seen in a dwelling house in mary kings closs , in edinburgh . sir , within these few years , there was one t. c , by profession an agent about the session-house , who about flitting-time was removing his furniture from a lower part of the city to an higher . one in the afore-said closs seing his maid on the saturday carrying some light furniture to such a house , asked her , if she was to dwell in that house . yes said she , for i am hired for this half year . her friend told her , if you live there , i assure you , you will have more company than your selves . and after twice or thrice , more going up and down , and several informations anent the business , she was perswaded to tell her mistris , she would not tarry a servant in that house , it being haunted with a spirit or ghaist , and gave her the ground of her intelligence . the mistriss informed her husband , desiring him to forbear that house , least she might be afrighted , even with apprehensions . but he out of a natural courage and fortitude of mind smiled at the relation , and resolved to tarry , lodging there that same very night . to morrow being the sabbath-day , they went both to church in the forenoon . but in the afternoon , he being indisposed , fitted himself for a sleep . his wife took the bible , and a the head of the table near the bed , resolved to spend the time in reading of the holy scripture , appointing the maid-servant to go to church , which she did , but came no more to the family . as the mistriss was reading to her self , she chanced to cast her eye to a little chamber door just over against her , where she spyed the head and face of an old man gray-headed with a gray beard , looking straight upon her , the distance being very short . at which sight , she endeavouring to awaken her husband , fell a sown and fainted , and lay in that posture , till she heard some of her neighbours open their doors , after sermon was ended . then she told her husband what was done , and what she had seen , the apparition being evanished . he pleaded it was some fancy or delusion of her senses , and bad her be of good courage . after supper , both being alone , the good-wifes fear still continuing , she built on a large fire , and went to bed . after a little time , the good-man casts his eve toward the chimney , and spyed that same old-mans-head in the former place . he told his wife , who was like to fall into her former passion . he riseth , lighteth a candle , setteth it on the table , and went to his bed again , encouraging themselves in the lord , and recommended themselves to gods care and protection . after an hour and more was spent thus , they clearly perceived a-young child , with a coat upon it , hanging near to the old mans head . at which sight , the good-man tom flew out of his bed , and his wife after him . he taking her in his armes kneeled down before the bed , and with fervent devotion they entreated the lord to be freed from that temptation . he lighted a second candle , the first being spent , and knocked upon his neighbours , but getting no answer , they both returned to their bed , where they both kneeled , and prayed , an excessive fear and sweat being upon them . by and by a naked arm appears in the air , from the elbow downward , and the hand streatched out , as when one man is about to salute another . he then skipt out of his bed , and kneeling down begged help from heaven . the arm had now come within its own length to him as it were to shake hands with him . whereupon he immediatly goes to his bed again , and at the opening of the curtain , it offered another salutation to him . the man and his wife embracing one another through fear , and still eying the naked arm , they prayed the more earnestly . but the cubit offering to touch him , he was in such a consternation and amazement , that he was as one distracted , but taking some courage from god , he boldly spake to it after this manner . in the name of the living god , and of our savior jesus christ , tell me why thou troubles my family ? to my knowledge , i never wronged any man , by killing or cheating , but hath lived honestly in the world. if thou hast received any wrong , if i can right thee , i shall do my utmost for thee , but trouble me no more . notwithstanding of this , the arm and hand came nearer than before , still after a courteous manner , with an offer of acquaintance . they fell to prayer again , both of them being drowned with sweat , and in the mean time they saw a little dog come out of that little room aforenamed , which after a little time looking about , and towards the bed , and the naked arm , composed it self upon a chair , as it were with its nose in its tail to sleep . this somewhat increased their fever . but quickly after , a cat comes leaping out from the same room , and in the midst of the hall began to play some little tricks . then was the hall full of small little creatures , dancing prettily , unto which none of them could give a name , as having never in nature seen the like . it is not possible to narrate the hight of passion , and fear these two were under , having all these apparitions at once in their eye , which continued a long time . the honest couple went to their knees again within the bed , there being no standing in the floor of the room . in the time of prayer , their ears were startled , with a deep , dreadful , and loud groan , as of a strong man dying , at which all the apparitions and visions at once evanished , and as the honest couple thought , they retired to the little room , whence they came , and the house was quiet . after this , they both went hand in hand to the little room where the drink stood and refreshed themselves therewith . after they had taken a second draught , the husband said , my dear , god hath made me this night to bear , that which would have afrighted to death the stoutest of them all . the day approaching , they dressed themselves , and made no secret of it . but looking back upon what happened , they wondred , that none of them had the wit to open the door , and to flie from the house , which had been easier to have done , than to light the first candle . but they behoved to undergoe this trial , having no power to escape it . and by this means , the good-man had the courage to dwell in the house after till he died : yet would never want some good-fellows or others with him , concluding the worst was over as indeed it was . a few weeks after , he on a sabbath day went with his wife to carstorfin , a village two miles from edinburgh , to hear sermon . in the evening he took some refreshment there , at a publick inns : and steping to the door , to ease nature , he was instantly surprised with a vehement shivering and trembling in all his joynts . coming from the end of the aforesaid village , with a purpose to come home , he was accompanied with some crows flying above him , and almost keeping pace with him , til he came to portsburgh , a part of the suburbs of the city , where they left him , and returned to their own lodging . these crows ( my dear says he ) do prognostick that i must die shortly . he fell sick of a pain in his head , with an excessive aiking . but before i go furder on in this narration , i must make a visit to the countrey . a gentle man near tranent or in it , a town about seven miles from edinburgh , whose agent this man was , in managing his law affairs , and keeped his papers for that effect , had a singular kindness for thomas , as he had for him . this gentleman being in bed one morning with his wife , his nurse and a child laying in a truckle bed near them , the nurse was afrighted with something like a cloud moving up and down the room , but not shaped as such . she called to her master , and his wife , and awakned them . he seing the cloud figured like a man , nimbly skipt over the bed , and drew his sword . and going to bed again , layed it by his side , and recommended the family to god. for a time it continued in the forementioned dark form , but anone they all saw perfectly the body of a man , walking up and down . the gentleman behaved himself more like a christian , than a combatant . at last this apparition looked him fully and perfectly in the face , and stood by him with a ghaistly and pale countenance at which the gentleman with great courrage said to the spectre , what art thou ? art thou my dear friend thomas coltheart ? for so was the agent called . art thou dead my friend ? tell me , if thou hast any commission to me from almighty god , tell it me and it shall be welcome ? the ghost held up its hand three times , waving and shaking it towards him , and immediatly disappeared . this was done about the very hour ( as was guessed ) of the agents death . the sunday after his death , among many accompanying his corps to the common burial place , some of the town ministers were there , and by chance a friend of his , thanked one of them for his attendence : and said ( sir ) it was a pity , that some of you saw him not before he died . the minister asked him , if any remarkable thing was the cause of his sicknesse ? so much was told , as gave the minister ground to make a visit to the widow , who made him very welcome with many tears in her eyes . after she had composed her self , he prayed . prayer being ended , she began the fore-related story , and told it from the beginning . but when she came to the dogs part , she telling him , that he was just now sitting upon the chair , where the dog lay asleeping , the minister rises up , and taking the mistris by the hand , come ( said he ) if i have seen his chair : in the name of almighty god , i will see his chamber too ; and so went in to see the little room from which the apparitions came , and to which they returned , in which room she gave the minister an account of what followed the dog. in the mean time a gentleman came in , whom she knew by his voice , and running to him with great fervor , they embraced one another affectionatly with tears . to make an end , this stranger was the gentleman , to whom the ghost of the deceased husband appeared , about tranent , the very hour , when he was expiring at edinburgh . he told likewise , that , that morning the ghost appeared to him , he was resolved to attend the duke of lauderdaile from lithingtoun to edinburgh , but this apparition discomposing his wife , he could not . but with his first conveniency , ( he told her ) he had come in , to see her , and get an account of his papers , being touched with what he saw at his house . these things coming to the duke of lauderdails ears , as remarkable stories , he called for that minister , and had the same account of the particulars , before many of the nobility narrated to him , an apparition of a deceased wife to her husband , at edinburgh . sir , that which i narrated to you the other day , i have now sent it under my hand , as a thing very certain and sure . i knew a servant maid that served a gentlewoman in the old provosts closs , as they call it , who was married to a butcher called iohn richy about twelve years agoe . she lived about five years with him , and bore him four children , and then died . within a few dayes after her burial , he went in suit of a young woman , courting her for marriage . he had a comerade of the same trade , to whom he revealed his intention , & desired him to meet at such a house , near to the court of guard , down some closs or other , that he might see his new mistriss . the appointment is keeped . the two lovers sat down together on a bed-side , and the comerade sat opposit to them , there being a table between them , and a window or shot at the head of the room , that gave them light . the closs or wynd was narrow to which they had a sight . and while the two , are dallying together in the bed , the other smiling at them , behold while this man is casting his eye about the room , he perceived distinctly the body and face of the dead wife , in her dead cloaths , looking towards them from an opposit window . at which , this man , his comerade , rose up afrighted , saying to the other , iohn what 's that ? whereupon all stood up looking , and saw perfectly the buried woman , lifting up her hands ( as appeared ) to take the dead dress from her head , but could not reach it . the man threw her out of his arms , with a purpose to be gone quickly . but his comerade vowed he would not stir , till he get some thing to comfort his heart . they got a little brandy , and then went away , not without wondering and fear . vpon this the man took sickness for three or four days , and his comerade coming to give him a visit , counseled him to delay , or wholly to desist from that purpose of marriage . but affection would not suffer him to forbear , and though not fully recovered of his frenzie , he made a new address to his mistris . but while he is putting on his shooes , his dead wife appears again in her ordinary habit , and crossing the room in his sight , says , iohn will you not come to me ? and with that evanished . vpon this , he took sickness again , and called for his comerade , and told him of this second apparition , who most freely intreated him to desist , or at least to delay . his sickness increasing , he died . about which time he spake of a third visit his wife gave him , blaming him , as if he had too soon forgotten her . but did not tell it distinctly , and therefore his comerade could not be positive in it . he was buried within a moneth of his wifes decease . one of the ministers of edinburgh , who had been acquaint in the house , where she served , hearing some whisper of the apparition , sent a servant secretly to call for the mans comerade , who gave him a just and true narration of all which i have written . adding , that he having seen the vision first ; some told him , he would quickly die , but he is yet living in the town a flesher , the minister having married him to two wives since . the deceast wifes name was helen brown. i intended to have published another relation anent the devils coming in the night-time , and knocked three several times at such a mans door ; but i was desired to forbear . having no kindness for the cartesian philosophy , i must fall upon it in the close , as i did in the beginning . i will not name nor cite the author , that maintains the following blasphemous opinions , tho i may . . that there is an infinit intelligible extension , which is god , in which we see all bodies . . this author makes christ , the eternal word , speak in the quality of a cartesian philosopher . . he destroyes altogether the providence of god. . he sayes that god hath not made all things for his own glory . . that it was necessar that all men should be sinners , that there might be a diversity of glory . . works done without grace are good-works . . god is not the author of every good thing , that is in us . . he destroyes the authority of the scripture , and exposes it to be despised by the profane . . the thoughts of iesus christ are the occasional causes of the distribution of grace . . god could have created spirits from all eternity . . all creatures are full of iesus christ. . he ruins the nature of sin , by the idea , which he gives of liberty . . that liberty is not essential to spirits . . a man transported by his passion , doth not sin . . every habit or passion , or temperament , which we cannot over come doth make the most ugly and enormous actions , to be no sins . and thence , sodomy , incest , murder , adultery , rebellion , witchcraft , are no sins , if they be habitual . these are but a few of his blasphemous and atheistical opinions . this philosophy would please some now adayes very well , that habituate themselves in murder , in murdering some in their lodgings , and others on the kings high-way , as is most unchristianly done by some ! o dementia ! huccine rerum venimus ? finis . a guide to grand-iury men diuided into two bookes: in the first, is the authors best aduice to them what to doe, before they bring in a billa vera in cases of witchcraft, with a christian direction to such as are too much giuen vpon euery crosse to thinke themselues bewitched. in the second, is a treatise touching witches good and bad, how they may be knowne, euicted, condemned, with many particulars tending thereunto. by rich. bernard. bernard, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a guide to grand-iury men diuided into two bookes: in the first, is the authors best aduice to them what to doe, before they bring in a billa vera in cases of witchcraft, with a christian direction to such as are too much giuen vpon euery crosse to thinke themselues bewitched. in the second, is a treatise touching witches good and bad, how they may be knowne, euicted, condemned, with many particulars tending thereunto. by rich. bernard. bernard, richard, - . [ ], , [ ] p. printed by felix kingston for ed. blackmore, and are to be sold at his shop at the great south dore of pauls, london : . cf. folger catalogue, which gives signatures: a-m¹² . reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 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and xml conversion a gvide to grand-ivry men , divided into two bookes : in the first , is the authors best aduice to them what to doe , before they bring in a billa vera in cases of witchcraft , with a christian direction to such as are too much giuen vpon euery crosse to thinke themselues bewitched . in the second , is a treatise touching witches good and bad , how they may be knowne , euicted , condemned , with many particulars tending thereunto . by rich. bernard . prou. . . he that iustifieth the wicked , and he that condemneth the iust ; euen they both are an abomination to the lord. thou shalt therefore inquire and make search , and aske , diligently , whether it bee truth , and the thing certaine , deut. . . london . printed by felix kingston for ed. blackmore , and are to be sold at his shop at the great south dore of pauls . . to the right honovrable ivdges , sr. iohn walter , knight , lord chiefe baron of his mai●ties court of exchequer : and sr. iohn denbam , knight , worthy baron of the same honourable court. the reuerend and r●ligious iudges in this westerne circuit , that wis●dome from aboue , with power and courage , be in and vpon them from the lord in all causes before them , to their due praises and endlesse comfort . right worthy iudges , since your lordships sate at tanton the last summer assises , i haue ( as time and leasure from other studies , and the execution of diuine duties in my function would permit ) giuen my selfe to the reading of many approued rebations touching the arraginement and condemnation of witches : as also treatises of learned men , concerning the deuilish art of witchcraft , adding withall not a few things , which otherwise i haue learned and obserued . the occasion offered and the reasons drawing mee to this studie , were the strange fitts then , and yet continuing vpon some iudged to be bewitched by those which w●re then also condemned and executed for the same : my vpright meaning in my paines-taking with bull mistaken , a rumour spred , as if i fauoured witches , or were of master scots erroneous opinion , that witches were silly deceiued melancholikes . this my labour in all these will cleare mee : which i am bold to present to your lordships , as a plaine countrey ministers testimony of his hearty reioycing , that god hath sent vs such wished-for vpright and religious iudges . i hope it shall not bee imputed as euill vnto me , that i haue chosen such worthily-honoured patrons , so learned in our lawes , of so great authority in the execution thereof , so iudicious in discerning of causes , so iust in punishing sin , and so religiously disposed to aduance vertue and religion . i doe the more herein presume , for that i haue obserued your lordships holy attention to the word deliuered befor● you , and your worthy respect vnto gods ministers ; and therefore i doubt not of a fauourable acceptance of my best seruice honestly intended for publike good . yet humbly neuerthelesse crauing pardon , if in any thing herein i haue taken too much vpon mee , and ●o praying hartily for your happy dayes , and your redoubled honour in your seruice of god for our king and countrey , i humbly take leaue . batcombe . feb. . your lordships in the tender of his seruice to be commanded , ric. bernard . to the right worshipfvll . gerard wood , doctor of diuinity , and archdeacon of wells : and arthur duck d. of the ciuill law , & chan. to the right reu. fa. the l. bishop of bath and wells . right worshipfull , for two books haue i made a double choice of patrones for p●otec●ion : because a treatise of this nature , neede●h shelter vnder both , an● that which is fortified , ●am ecclesiatico , quàm s●cularibrachio , will be more auaileable , and passe more acceptably among all sorts . the sin of witchcraft , and the diabolicall practice thereof , is omnium scelerum atrocissimum , and in such as haue the knowledge of god , the greatest apostacie from the faith , they renouncing god , and giuing themselues by a couenant to the diuell . bad witches many prosecute with all eagernesse ; but magicians , necromancers , ( of whom his late maiestie giueth a deadly censure in his daemonologie ) and the curing witch , commonly called , the good witch , all sorts can let alone : and yet bee these in many respects worse then the other . would god my endeauours might so preuaile with men bound by solemne oath , that they would make conscience to present vnto you the ecclesiasticall iudges , both the witches themselues , as also all such as resort vnto them . impunitas peccandi licentiam peperit . yet the euils growing hereupon , both to bodies and soules , cannot sufficiently bee expressed . i neede not , i hope , with many words intreate your good care to suppresse such foule and damnable courses : for i know , that citò dicta & percipiunt sapiētes , & viris rerū suarum satagentibus non placet vrgeri : and what need is there calcar currentibus addere ? i haue heretofore purposed somtime or other to expresse my due respect vnto you both , as being my worshipful good friēds . to the one , as iustly clayming a thankefull remembrance for his so long continued loue , and for not a few fauours , the true fruits of a good affection : who is to mee , quia filio meo , bengnissimus & incorrupte patronus , to whom wee remaine euer obliged . to the other , for so kind and euer louing tenance , with a readinesse , vpon any iust occasion , to doe me any lawfull fauour . let it please you now , eo vuliu sereno , quo meipsum soletis , tractare , hoc qualecunque munusculum accipere ; and ● shall reckon so fauorable ●n acceptance , as a suffici●nt recompence for my la●our and paines . and so with due and dutifull respect i take leaue , batcombe . feb. . your worships at command , ric. bernard . the summe of these two bookes . in the first booke . that gods hand is in all crosses , who ruleth ouer deuils , & ouer all their instruments . ii. that strange diseases may happen from onely naturall causes , and neither be wrought by deuils nor witches , and how to bee discerned . iii. that one supposed to be possessed , or b●witched , may be a very count●rfeit , and how he may be discouered . iiii. that deuils may doe much mischiefe to man and ●●ast , of themselues ( through gods permission ) without any association with a witch , and how to know this , with diuers questions , concerning satans knowledge , his power to doe mischiefe , of his possessing of bodies , and of his casting out . v. that christian minds , may not ( as commonly many doe ) forthwith ascribe their crosses to witchcraft , with the reasons of the manifold euils , which come therby . in the second booke . that there are witches . ii. what sorts of people are most apt to be seduced and to bee made witches . iii. how these doe prepare themselues for satan , when hee enticeth to witchcraft . iiii. that satan sheweth ●imselfe commonly in some visible ●ape to witches . v. of ●n ●xpresse league ●ade betweene the spirit and ● witch , and how it is ratifi●● . vi. the proofes for this ●●ague : also why hee inticeth to ●uch a contract , and the reasons , ●●ewing how it commeth to passe , ●hat such are ouertaken , to enter ●nto such a couenant with the deuill . vii . that some there are which onely make a secret league with satan , and who these be . viii . that there are such as be called good witches , and how they may be knowne to bee witches . ix . that none ought to goe to these kind of witches for helpe . x. that many yet neuerthelesse runne vnto them , and their reasons , which are answered . xi . that there are bad witches , and here of their common practice , of their familiars , how they come by them , and how many things must concurre , before any can bee bewitched . xii . of the signes to know whether one be bewitched . xiii . what be the witches watchwords , and their deedes which they doe ; both being as signes to their familiars to set them on w●rke . xiiii . who they bee that are most subiect to be hurt by witches , and what the remedies be against them . xv. of the meanes which diuers vse to helpe themselues , when they suspect themselues to be bewitched . xvi . that witches may be discouered , albeit there be herein many difficulties , and what bee the causes thereof . xvii . of the great presumptions of the practice of witchcraft , for which the suspected may be brought before au●hority , and examined . xviii . what the maine ●oint is , by which the suspected ●ay bee certainely conuicted of ●itcherie , with the euident proofs ●hereof . xix . the manner of exa●ining the suspected , thereby to bring him or her to confesse the crime . xx. that all witches are condemned by holy writte , with the seuerall names therein expressed , and so of their seuerall sorts mentioned in scripture . xxi . that euery witch ought to die , the imagined good , as well as the bad . xxii . that the rude carriage of people against euen the bad sort of witches , when they bee vnder the power of authoritie , ought to be reformed . xxiii . in the end is added how satan in and by his witches striueth to imitate god in many particulars , the consideratio● whereof will cleare the reader● vnderstanding in many things re●● lated between the deuill and th● witches , grounded vpon this his damnable imitation , to prouoke the lord to wrath , and to dishonour his name . a gvide to grand-ivrie men. the first booke . chap. i. gods hand is first to be considered in all crosses , whatsoeuer the meanes be , and whosoeuer the instruments : for he ruleth ouer all . man is vnder the authority of his maker , who seeth all his waies and his wandring by●aths , and to recall him , layes ●is chastisements vpon him : for afflictions come not out o● the dust , iob. . . neither happen they by chance as the priests of the philistims once spake , . sam. . . but the euill of punishment is from the lord , amos. . . the lord smote all the first borne both of man and beast in egypt , exod. . . hee smote i●horam , the sonne of i●hosaphat , for his turkish cruelty towards his brethren , with an incurable disease , till his bowels fell out , . chron. . , . nebuchadnezzar , dan. . . by the hand of god vpon him , was made brutish , to liue like a beast . and did not gods angell smite herod , causing wormes to eate him to death ? deuils doe much mischiefe ▪ but euen by these also doth god worke his will , and these doe nothing without the hand of his prouidence : for , i. these wicked & vnclean spiri●s , he doth send , as the execu●●●ners of his iustice , as hee did ●●ongst the egyptians , psal. . ●● . also betweene abimelech 〈◊〉 the sichemites , iudg. . . ●●e sent an euill spirit vpon 〈◊〉 to vexe him , . sam. ●● . and a lying spirit into the ●●uthes of the false prophets , ●●●ing . . and it is plaine in ●●●nt marke that the deuils ●●●red christ to send them in●●●he herd of swine , mar. . . ii. when he hath sent them , 〈◊〉 doe not what they list , but ●●oceede so farre onely , as he ●●●aseth , whether to hurt a ●●ns body , or his children , or 〈◊〉 goods : they are strictly li●●●tted , and cannot goe beyond ●●●ir commission , as may bee ●●●ne in the story of iob , . . 〈◊〉 . . yea , though they be 〈◊〉 a few , but a very legion of ●euils , they cannot enter into 〈◊〉 swine of the filthy gada●●nes , without gods leaue and licence , matthew . . iii. as they cannot doe what they will , so they cannot stay to vexe or afflict any , longer then he pleaseth : for hee can bind the deuill by his angels , reu. . . he can giue man power ouer them , mar. . . and when he commandeth , they must giue ouer , though neuer so sore against their wils , luk. . . if he thus rule ouer deuils , we may well thinke that hee hath an hand ouer his instruments , witches and sorcerers . he gaue the magicians and sorcerers of egypt , leaue for a while to worke their feates : but when he pleased , he restrained them , and then they could doe no more , exod. . . and did not the witch balaam confesse , saying , though ●alak would giue him his house full of gold and siluer , he could not goe beyond the word of the lord , to doe lesse , or more , num. . . although balak thought otherwise , that balaam could bless● & curse whom he lifted : but if god doe not cur●e , a witches curse is of no force , num. . . elymas was a famous sorcerer : but how quickly did god confound him by the ministrie of paul , and strucke him blind , before the deputie and the people , act. . ? neither diuels , nor w●tches , nor wicked men , can doe any thing without the lords leaue , gen. . . & . . isa. . . these things being so , the consideration hereof should teach men : i. to take heede , not to prouoke god to wrath , who is the god of hostes : who hath his angels in heauen to send out against vs , the powers of all his creatures to punish vs : as the fire to consume vs , as he did sodom : the waters to drowne vs , as he did the egyptians : the earth to open and swallow vs vp , as it did the rebell corah and his company . the w●cked of the world can he make to rise vp , and to kill one another , . chr. . . yea , he hath deuils at command to goe out and torment men , . sam. . . and hee can let them loose to worke for witches , that they may haue their desires vpon the wicked , to make men alwaies feare and tremble before him . ii. being afflicted , not to curse or blaspheme , as satan labours to make men doe , and as the wicked will doe ; nor to be furiously enraged against su●pected instruments , as vaine , dissolute , and irreligious people commonly doe , which desire forth with to bee reuenged on them , as if it were those onely that afflicted them : but first , men ought with all reuerence and feare , to acknowledge , that all that befalleth them , to be gods hand : yea , though they know , the deuill and his diuelish instruments , to haue their hands therein . iob in his trouble said , the lord giueth , and the lord taketh away , iob. . . his terrours , hee called them the terrours of god , chap. . . and he said , that god scarred him with dreames , and terrified him with visions , chap. . . ioseph in his troubles , yea , in his brethrens vnnaturall d●alings , saw the lord therein , gen. . , . and said it was not they , but the lord , that sent him into egypt . yea , the church in h●r great calamities , though shee saw the instruments and felt there wrath , yet shee saith , that god had done these things , lam. . . & . , . and this acknow●edgement is sometimes in the mouthes of very witches , confessing , that the euill befalling them and others , is the very finger of god , exo. . . and so said sauls seruants of the euill spirit : that he was sent of the lord vpon saul to vexe him , . sam. . . . therefore to bee patient towards the instruments , as was dauid towards shimei , who threw stones at him , railed on him , and cursed him : . sam. . . he yet held his peace , because he knewe the lords will was therein , and that he had done it , psa. ● . . we may not be like to iehoram the sonne of a iezabel , who though he knewe , that the lords hand was vpon him and his people , and also did acknowledge so much , yet was he so impatient to indure the miserie , and so hellishly enraged , as he swore to be reuenged vpon elisha the prophet , and to take away his life , . king. . , . as if he had beene the cause of their calamity . true it is , that euill instruments are to bee punished , and our patience should not hinder nor hold backe the course of iustice : but this is not to bee looked vnto in the first place , nor , the instruments to bee pursued with wrath and with a reuengefull spirit , as if they were onely to bee blamed , and not men themselues for their sinnes , procuring such euils to themselues . . seeing gods hand vpon vs ( who doth not willingly grieue vs , if ●ee prouoke him not , lam. . . ier. . . ) this must draw vs to a searching of our waies , lam. . . to the acknowledgement of our sinnes , and to confesse god to be iust : and so humble our selues in fasting and prayer , leauing our ill courses , and labouring to be refo●med , and so remoue gods hand . and afterwards , if there bee euident proofe , and iust cause , then to proceede ; yet with charity , against wicked instruments , seeking to haue them punished , for their amendment . this is religion : this is christian-like : thus ought the affl●cted to behaue themselues , and not sweare & stare , curse and rage , against such as they suspect to harme them , seeking to be reuenged of them , plotting their deaths , and r●ioycing that they haue their wills , and so thinke all to bee well : though their wai●s be wicked , going on still without reformation , euen to the pit . and as the affl●cted should be hum●led vnder gods hand , so the b●holders looking on the● affl●ct●ons , should not sit down to c●nsure them , because they suffer such things ; as iobs friends did him ; but should learne christs lesson , thereby to see their owne danger , and know , that except they repent , they may likewise bee so tormented , and perish , luk. . , . chap. . strange diseases may happen either to man or beast , and the same originally from some naturall cause , and neither effected by deuils , nor yet proceede from witches . it is the generall madnesse of people to ascribe vnto witchcraft , whatsoeuer falleth out vnknowne , or strange to vu●gar s●nce . i will here ther●fore w●i●e downe the particular instances of st●ange and wonderfull diseases set downe by a learned a phisicion ; in all which is a deceiuing apparance , comming neere to the similitude of bewitching , in ordinary and common apprehensions which cannot discerne o● diseases , nor the true cause● thereof . i will here write them out , as i find them in his discourse , yet a little more distinctly , for common capacities . in one kind of disease ( hee calleth it catalepsis or catoche ) the whole body is as it were in a minute suddainely taken in ●he midst of some ordinary gesture or action ( whether sitting , standing , writing , or looking vp to the heauens , as b another physicion speaketh ) and therein is continued some space ●ogether , as if frozen , generally starke and stiffe , in all parts without sence or motion ; ye● with the eyes open and breathing freely , as if the party were a liuing image . what common conceit beholding this ( as it be fell to a child of one master bakers of couentry , who was thus affl●cted , ) but would thinke there were witchcraft here practized ? in another disease , ( as in the apoplexia , or in morbo attonito , as hee speaketh ) the sicke are also suddenly taken and surprized with a senselesse trance and generall astonishment , or sideration and benumming of all the limbes , voide of all sense and mouing , many houres together , onely the breath striueth against the danger of suffocation , and still the pulse beateth . in another , the sicke are swiftly surprised with so profound and deadly a sleepe , as no call , nor cry , nor noyse , no stimulation can in many houres awake and raise them . so was one master rosin of northampton taken for the space of two dayes , and two nights . iulius the . pope of that name , was thus afflicted , and ioann●s scotus ( as c another writeth ) lying , by this sicknesse , as dead , was buryed before he was dead . in another ( by galen ( saith hee ) called coma vigilans ) the sicke are doubtfully held , in some part waking , in another part sleeping : in some respects , manners and parts , expressing wakefull motions ; sense , speech , right apprehension , memorie and imagination : but in other respects , parts and manners , as asleepe , voide of the liberty and vse of sense , motion , or any other facultie . now contrary to these former , he maketh mention of diuers others , as of the falling sicknesse , and of diuers kinds of conuulsions : in these diseases , . some will bite their tongues , and flesh . . some make fearefull and frightfull outcries and shreekings . some are violently tossed and tumbled from one place to another . . some froth , gnash with their teeth , with their faces deformed , and drawne awry . . some haue all parts pestered , and writhen into ougly shapes : as their heads forward , their faces backward , eyes rolling , inordinately twinkling , the mouth disto●ted into diuers formes , grinninig , mowing , g●ping wide , or close shut . . some haue their limbes , and diuers members suddainely with violence snatched vp and car●yed aloft , and by their owne weight suffered to fall againe . . some haue an inordinate leaping , and hopping of the flesh , through euery member of the body , as if some liuing thing were there . and as the bodie is metamorphosed into such strange shapes , so in some diseases ( saith hee ) is the mind strangely transported into visions and apparitions : so as sometimes they will complaine of witches and deuils , broadly describing the shapes and gestures of such as are comming towards them . one example amongst many other , he bringeth of a gentlemans daughter in warwickshire , his patient , afflicted in an vnknowne manner , & strange , to her parents , neighbours , and to some physicions also . . shee had a vehement shaking , and violent casting forward of her head euery day at a set time , in a much marueiled fashion , and indeede with a lowd and shrill inarticulate sound of two sillables ipha ipha . . shee had diuers tortures of her mouth and face , with staring and rowling her eyes , sprawling and tumbling vpon the ground , grating and gnashing of her teeth . . sometimes shee fell into a deadly trance , therein continuing the space of a day , representing the shape and image of death , without all sense and motion , sauing breathing and her pulse , neither was she moued with pinching , or the like . . when shee came out of the same , she would , as if fearefully affrighted , cast her eyes looking backward , then on either side , and ouer her head , as seeing something , and then her eyes would be staring open , and her mouth gaping wide , with her hands & armes strongly stretched out aboue her head , with a generall starknesse and st●ffenesse . . when shee was out of her fits and seemed to sleepe and slumber , then her imagination ledde her hands to diuers actions and m●tions , arguing folly , and defect of reason , with her hands onely feeling ( without the help of any other sense ) she would dresse and a●tire the heads of such women , as were by her , so strong was her imagination to leade her feeling . these and other particulars are mentioned ; yet the causes naturall , and na●urall meanes were vsed by him , and at leng●h by the benefit of the baths she was cured . another story he records of a poore boy of ●ichley in northamptonshire , who was sudd●nly surprised with a vehement conuu●sion , drawing his head and heeles violently backward , carrying his whole body into a roundnesse , tumbling vp and downe , with much paine and inward groaning . the p●rents held him bewitched , and therefore sent for a wise woman , who played her witchery trick●s , but could doe nothing . the doctor shewed the naturall cause to be worms , which in some time after , the boy did void , and was perfectly well ▪ in another book of his , called th● t●yall of witchcraft , chap. . pag. , , . he mak●th mention of diuers sorts of persons tormented with diseases , wit● their terrible accidents and afflictions to the body , of men , women and children , the reason whereof could not bee discerned till after death : but their bodies being opened , the reasons in nature , were very euident in sight . amongst the rest , one story he relates , to shew the pestilent euil of seeking to a white witch and wizard , of a gentlewoman strangely affl●cted , with varietie of strange tormenting diseases together ; and being almost cured , it was by a wizard whispered , and thereupon beleeued , that shee was meerely bewitched : which supposed witches were thereupon attached , accused , arraigned , found guilty and executed ; and yet ( saith he ) in true reason , and iudicious discerning , it is as cleere , as the brightest day , that no accident befalling her , was other then naturall . an accursed crediting then of a wizard , vniustly occasioned the taking away of the liues of these so suspected ; but thogh the diseases ceased for some sixe yeeres , yet some of her fits returned againe in the seuenth yeere following , and continued longer vpon her , then the other ; and now if they will beleeue a wizard againe , they must goe & conceit other witches , and hang them too . but now to leaue diseases , it is good to obserue the force of fancie and feare , whereby may bee found witches . but where ? only in a foolish sconce ( as he speaketh . ) and to shew this , hee instanceth the force thereof in two women going to a physicion , one after another . to the one hee said , shee was like to bee vexed with the sciatica , whereof he saw the apparant signes , which shee affirmed neuer to haue had the motion of in all her life : now the same night returning home , shee was painefully and grieuously afflicted with it . to the other , comming some two or three dayes after , besides the paine she made knowne , hee by signes told her of the crampe , which she before sensibly neuer had felt , yet that night also it came to her . now the first party knowing how it hapned to her selfe , and hearing the like of her neighbour , presently concluded , that shee surely was bewitched by the physician . but after her husband , ( an vnderstanding man ) to satisfie his wiues minde being impatient during her paines ) had gone and returned from the physician , shee was altered in her opinion , and then prayed her husband to go once more to aske him forgiuenesse , and if hee so would , then should shee be well , and indeed so her imagination wrought , that at her husbands returne , shee met him at the doore , and told him that she was well . how did a lusty young man at the assi●es presently faint in reading a conference of two spi●●ts , whilest the suspected witch was at the barre , meerely vpon feare to be in danger to be bewitched , as was euid●nt by hi● words , saying , o thou rogue , wilt thou bewitch me too ? feare and imag●nation make many witches among countrey people , being superstitiously addicted , and led with foolish obseruations , and imaginarie signes of good and bad lucke . therefore seeing there may be such naturall causes truely alledged for those things , which seemed to be infl●cted by satan , and the prouocation of witches : i. let such as suspect themselues to bee bewitched , consider whether the cause of their v●xation be not naturall and enquir● not of a diuellish w●zard , but of learned and iudicious physicians to know their disease , lest they suspect their neighbours vniustly , and for a iu●t punish●ent , god giue them ouer into the hands of those that they doe feare . so likewise should they in the losse of their cattel , looke to the na●urall causes of their death : ●or a beast and horse may die suddenly , and not be bewitched ; as an horse of one master dorington in huntingtonshire , suddenly falling downe dead , was opened , there was found in his heart a strange worme round together like a toade , but being spred , had . branches , and was seuenteene inches long . ii. the gentlemen of the grand-iury , in case of witchcraft , when cōplaints are made ; should . be ●●quisitiue of the grounds leading the complainant , why he thinketh himselfe , or any of his , to be bewitched ? whether it bee not rather from his owne feare , then from any other cause ? or whether the affliction bee not from some naturall cause ? . to inquire whether hee hath taken aduice of some learned physicians , and hath also vsed their best helpes , for remedie , before they enter into consideration of the practices of witcherie : because vnlesse the witchcraft be very cleere , they may bee much mistaken ; and better it were , till the truth appeare , to write an ignoramus , then vpon oath to set down billa vera , and so thrust an intricate case vpon a iury of simple men , who proceed too often vpon relations of ●eere presumptions , and these sometimes very weake ones too , to take away mens liues . it is vndoubtedly true , that there is a very great likenesse , and also a deceiueable likenesse , betweene some diseases naturall , and those that be really and truely supernaturall , comming by the d●uell and witchery , and therefore neede the iudgement of some skilfull physician to helpe to discerne , and to make a cleere difference betweene the one and the other , that men may proceed iudiciously , and so rightly with comfort of conscience , that they be not guilty of bloud . sometimes with a naturall disease satan may also intermix his supernaturall worke , to hid● his , and the witches practices , vnder such naturall ●iseases , when they at one time work● together . this requireth great vnderstanding , to make a true decision , and right distinction of one from the other , by reason of the illusion ( as one saith ) of their d●ceiueable likenesses . but though to the simple , the likenesse be●weene both may seeme one and the same , yet the truth is , the diuell cannot so m●xe his worke with a naturall disease , but the same may be detect●d in the m●ni●●st oddes , and that in two thing● very cleerely , as i haue read out of a learned physician . i. by the symptomes and effects , which shew themselues beyond the natu●e of the disease . the naturall disease , with the true causes , and proper e●fects being first knowne , the other effects must needs be fro● the secret working of some supernaturall power . as for exampl● in a conuulsion ( with w●ich a noble young man was extraordinarily for a long time tormented ) according to the ordinarie causes thereof in nature , it bereaueth the patient of motion : for his limbes are starke and stiffe : also it depriueth him of sense and vnderstanding . therefore in a conuulsion to haue ( as the young man had ) an incredible swiftnesse of motion , and withall vnderstanding and sense perf●ct , it must needs be supernaturall . ii. by naturall remedies discre●tly and fi●ly applyed according to art● for there are tw● wayes by these , to detect the finger of satan . . when these naturall meanes do lose their manifestly known● nature , and certainly approoue● vse and operation alwayes i● their due application to the disease , whereto they properly belong . . withall , when the vse o● these remedies doe produce effects cleane contrary to thei● proper and naturall oper●●ion : as when one laboureth of a vehement burning ●hirst , and sha●● receiue some mo●st and cooling thi●g to allay the heat , the same shall not one●y lose his na●ure , but also cause a greater thirst immediately , and withall the hard closing vp the mouth therupon . this must needs be supernaturall . this second is to bee added to the former , because medicines may , for want of gods blessing , lose their operation , and because that god will perhaps haue sometime the ●●sease to be incurable . chap. . the supposed to be bewitched and tormented by the diuell , may be a very counterfeit . there may bee neither any naturall disease , nor any ●upernaturall worke of the di●ell in the seemingly afflicted ●arty : but a meere counter●●iting of actions , motions , passions , distortious , perturbations , agitations , writhings , tumblings , tossings , wallowings , ●oamings , alteration of speech and voice , with gastly staring with ●he eyes , trances and relation of visions afterwards . for there is nothing almost in things of this nature so really true , but some can so li●ely resemble the same , as the spectators shall iudge the parties to be so indeed , as they seeme to bee in outward apparance . there was one marwood , a confederate with weston , dibdale , and other popish p●iests , who did so cunningly act his part , in trembling , foaming , and raging , when he was touched with campions girdle , forsooth , as made the gull'd lookers ●n to weepe , in beholding t●e cogging and iuggling companion in such a seeming miserable plight . the like i saw of a lewd girle at wells ; who to be reuenged of a poore woman , which had iustly complained against her to her mistresse , counterfeited to be bewitched by her , and so plaide her part , as shee made many to wonder , and some to weepe , as if she had been possessed . the boy of bilson his counterfeiting discouered , is notorious throughout the land ; which boy seemed to bee bewitched , and cryed out of a woman to haue bewitched him ▪ and when she was brought in very secretly , he could discerne it . he had strange fi●s , and seemed therein deafe and dumbe ▪ hee could writhe his mouth aside , roule his eyes , as nothing but the white would appeare , and his head shake as one distracted . hee vsually would cast vp his meate , vomit pinnes , ragges , strawe , wrest and turne his head backward , grate with his teeth , gape hideously with his mouth , cling and draw in his belly and guts ; groane and mourne pittiously ; tell of the apparition of a spirit after his fits , seeming like a blacke bird . he made water like inke sometimes , which some tried , and wrote with it . at the mentioning of the beginning of saint iohns gospell : in the beginning was the word , &c. he would fall into his fits , as if he could not indure to heare these words : hee became with f●sting very weake , and his limbes by induring extremities , were benummed . and to conclude , so resolued was hee to beare out his counterfeiting , as when hee was pinched often with fingers , pricked with needles , tickled on the sides , and once whipped with a rodde ( being but thirteene yeeres old ) hee could not bee discerned by either shrinking , or shrieking , to bewray the least passion or feeling . and yet was hee discouered to be a counterfeit , and openly confessed the same , and bow he came to learne these trickes , and by whom , and wherefore . at the assises hee cryed god mercy , craued pardon of the poore woman ; and lastly , prayed the whole countrey to admit of his hearty confession and satisfaction . to this may bee added another example deliuered by master scot , in his discouerie of witchcraft , booke . chap. . and . the story is of one mildred a bastard of one alice norrington , seruant to one william spooner of westwell in kent ; anno . shee feigned the voice of a diuell within her , distinct from her owne voice . this counterfeit diuell made answer to a great number of questions propounded by ministers : hee named one old woman for a witch , one old alice , who kept him twenty yeeres in two bottles , on the backe side of her house , and elsewhere , and that he came in the likenes●e of two birds , and was called partener , and that at her instigation hee had killed three , and named who they were , with many other things : of all which , there were many witnesses , the names set down by master scot , and yet all this was counterfeited , and found out by one master wotton , and one master darrel , iustices , she confessed , and for the same receiued due punishment . in this strange counterfeiting , it may yet verily bee thought , that satan might therein help him and her to play so cunningly this part as they did : for satan is euer ready to further wickednesse , especially tending to the shedding of bloud , and to further popish idolatry , which the boy of bilson was enti●ed to doe , and the pop●sh priests sought for to establish , in exorcising the boy , and professing to dispossesse him of three diuels , if his parents would turne , forsooth , cathol●ques . did not our late king iames , by his wisedome , learning , and exp●rience , discouer diuers counterfeits ? of iugglers , and their quicke conueyances ; as also of tumblers ▪ dexteritie , agilitie and viuacitie of spirit , what they can doe euen to worke admiration● as also of feining a voice and hollow speaking , ●uen to deceiue the sharpest apprehension : let such as please , reade peter de l●ier de spectris , transl●ted by za●●●rie iones , cap. ● . of a count●rfeit d●m●niacke , one for many is martha brosier , a french woman , of whom a lar●e discourse is written by the physici●●● of p●●●s ▪ to the king of france . t●is young woman of some two and twenty yeeres of age , had many sp●ctator● , bishops , a●bat● ▪ eccl●si●sticall persons , diuines , r●ligious ●en , cou●sellors of s●●te , ad●o●ates , gentlemen , ●●dies and gentlewoman , with many learned p●ysicians , mentioned in the discourse ▪ she would fetch her breath very short , put her tongue ou● very far , gnash with her teeth ▪ writhe her mo●th , as if shee had a con●●lsion , roll and turne her eyes , disfigure her face , with diuers foule , vnseemely and deformed lookes , seeme now and then to bee vexed and tormented with many differen●●nd furious motions of all the visible parts of her body . there was a rumbling noise , like the spleene vnder her short ribs , on the left side , and her flanke shee would sha●eas a panting ●orse after a violent ●●ce ; often she would vtter a roaring voice , when some read these words ; verbum caro fact●● est , & homo factus est : then with all her ●●rength shee would play he● gambols : sometimes lying vpon her backe , she would as it were skip , and ●t foure or fiue such lifes , shee would remooue her selfe a great way , 〈◊〉 once from an altar , to the doore of a great chappel , to the astonishment of the beholders , as if a very diuell had carried her : and though her motions were violent and sudden , yet there seemed no change of pulse , breath , or colour . in her fi●● shee would indure witho●t shew of paine , the deepe pricking of pinnes in her hands , and necke , and hardly any signe of bloud . and yet for all these things , after diuers moneths shee was wisely discouered to be a lewd counterfeit , and so adiudged by the parliament , & that iudgement maintained for sound by the learned physicians of paris , as is to bee seene in the published discourse , wherein they giue reasons of these her practices . and whereas it was reported that she spake in her belly and brest , when her mouth and lips were shut , they shew ▪ that it is no argument to proue a diuell to be such an one , and doe bring two instances ; one of a woman ( as mildred before mentioned ) that could doe so ; and another of a rogue , as they call him , who by this tricke and such other deuices got much money . now of these counterfeits , some play their parts for gaines , as the last named : some for reuenge , as the wenc● a● wel● : some to aduance poperie , as did marwood : some to please others , which would haue it so , as one mairo another companion with ▪ westen and d●bdale , did in feining his trances , though he was indeed no counterfeit in his disease , ( called hysterica passio ) but hi● trances hee confessed to be feined : some of a pleasure they take to gull spectators , and to bee had in admiration , when they perceiue their feates and deuised tricks to get credit , and by relation to bee made much more then they be , as the many false reports went of the aforesaid martha , that she was life vp into the ayre , and , that she spake greeke and latine , and other things , which she neuer did . for when people come to see such supposed to be possessed by a diuell or diuels ; some are filled with fancyfull imaginations , some are possessed with feare ; so as they at first time on a sudden , thinke they heare and see more then they doe , and so make very strange relations without truth , if they take not time , & come againe , and againe , to see and co●sider with iudgement , and with mature deliberation such deceiueable resemblances . therefore heere the gentlemen of the grand iury , before they write billa vera , are with all serious attention to looke vpon the seeming bewitched , and to ponder all the circumstances , left they be deceiued by a counterfeit : for such a one , without very wary circumspection , may soone be taken for one indeed bewitched , and that vpon these grounds : . through mens sudden beholding such vnaccustomed strange feates , as these counterfeits can act . . by their simple apprehension of the outward apparances of things , not imagining that therein is deceit . . he vpon their easie beliefe , to take it as they see and imagine also to be , without diligent search to diue farther into the deceit . . by the relation of that that they haue seene & heard , with not a few additions of their owne mistake , setting all out with words of wonderment , to allure others to their vaine beliefo ▪ . lastly , by the credulousnesse of too too many , receiuing these reports as true , and ouer-confidently ●●●●ing them so to be ▪ to the settling of m●●● opinions , that those shewes are indeede subs●●n●●● , and that the partie , or parties are bewitched , without all peraduenture . therefore let the wise iury hee●e make diligent inquirie , . after the wisedome and discretion of the witnesses , whether they can discerne well betweene reall and counterfeit acts ; and how they so discerne the same . . what sufficient triall hath beene made of the supposed bewitched , as also , by whome , and how long . . and to these le● them ad , for still better satisfaction , their owne endeu●●● , to disco●●● the iuggling tricks . b●● here 〈…〉 be demanded , how cou●●●●fe●●s may be discouered ? to answer to this , wee must consider , first , what a counterfeit is , and secondly , what it is that 〈◊〉 endeuors to counterfeit● . a counterfeite is not that truely , which he pretendeth to bee , but onely a shadow thereof in a most cunning manner , resembling it , that by the likenesse bee may deceiue others , to further his owne intended ends therein : so that in the resemblance & app●rant shewes lieth the deceite . to this , the spectatours must diligently take heede , obserue warily , set themselues downe to examine them afterwards , and to be carefull not to credit any thing at first vi●w . a counterfeit is not restrained by the power of that which hee or shee 〈◊〉 shadow out , whether a thing naturall , o● supernaturall ▪ which in one , not a counterfeit , haue a power ouer him or her , in whom , or on whom they be ; so as they cannot shew them at their owne pleasure , but when the naturall , or supernaturall power worketh : but the counterfeit is his owne , to doe his tricks when he pleaseth , for his best aduantage . therefore the iudicious spectatours , are to weigh seriously the occasion of entring into the fits , with all circumstances , before whom , at what time , in what place , who those be which are about him or her , what both the p●rty and they doe before , in the time of the fit , and after ; and withall , to obserue the manner how the partie entreth , continueth , and endeth the fits : that out of either some , or out of all these , his or her fraud may be disco●ered , as vndoubtedly it may in conuenient time , though not on a suddaine , not in the concourse of an ignorant , wondring , talking , and amazed multitude , necessarily to bee remoued , in trying a cunning counterfei●e . ii. hauing thus considered the first thing for the discouerie , the next is , to know what he goeth about to counterfeite , not professedly , as stage-players doe , the actions , manners , conditions , places , and states of men ; but one of these two , either the naturall ( but violent ) diseases , or supernaturall workes of the deuill . if he or she counterfeite naturall diseases , as the apoplexie , the epilepsie , the convulsion , the frensie , histerica passio , the suffocation of the matrix , or the mother , the motion of trembling and pan●ing , the crampe and stifnesse , or the diseases mingled of these , the learned , iudicious and experienced physicians must discouer him or her so counterfeiting . but in absence of these , for the present , if any be otherwise learned , and haue bookes , let him or them , i. consider the nature of any disease , and the accidents thereof , which is to haue their times of beginning , of increasing , of full force , and so of declination . now this being so , the nature of naturall diseases and ●ccidents thereof , as physici●ns doe teach : enquiry must be made , whether they began by little and and little , increasing in time to full force : or that at the first , when they seemed to take beginning , they at once then mounted to the vtmost extr●mitie ; and doe likewise cease all in a moment : then the disease and accidents thereof , are either counterfeit , or supernaturall , ●s were the boyles on the egyptians , and blaynes suddenly breaking out , as did the sore boyles on iobs body , and were not naturall . ii. consider the fits and to what speciall disease those fits may be resembled ▪ and if any haue such bookes , as doe describe : the nature of such , dis●eases , let them looke thereinto , and compare them together ▪ to see the ●ddes and differences betweene them . iii. consider how that naturall ▪ diseases and motions thereof especially violent ▪ ( which these vndertake to counterfeite ) leaue the bodies wea●●●●● ▪ the vsage pa●e , the breath panting , the pulse ; changed the spirits infeebled , with such other effects , as violent diseases , from naturall causes doe produce , and leaue as true testimonies of the truth thereof . if therefore after the violent fits , the parties be strong , can walke about , talke with merry company , tosse the pot , whiffe the tobacco pipe and such like ; the disease , if it be not supernaturall , it is counterfeite ; for it is not naturall . but before i leaue this ; one thing more may be noted , that euen a counterfeite may haue some naturall disease vpon him or her , and make aduantage thereof , adding their owne iuggling tricks therto . as mahomet the turkish false prophet made benefit of the falling sicknesse , with which disease hee was afflicted . so some with mealancholy affected , may become pale and meager , and being subtile in their inuention , will thereof make vse to play their prankes . many before named , had the hysterica passio , and added thereto counterfeit trances . care therefore must be had , to difference the counterfeiting , from that which is naturall , wich requireth iudgement . and therefore , albeit , i haue set downe these , ●s some helpes , where the physician cannot be had , to informe the gentlemen of the iewry ; yet if it be possible , let them vse the learned mens helpe and aduice in these things . and thus much for the discouering of a counterfeit in naturall diseases . but now if he or shee counterfeit . diabolicall practices of persons bewitched and possessed ; then are the gentlemen to acquaint themselues with the true signes of such as bee poss●ssed , so to discouer the dissembler ; and according as i finde in holy scripture , they be these : i. an extraordinary strength , accompanyed with exceeding fiercenesse , to be able to pull chaines in sunder , and to breake fetters in pieces , to cut themselues with stones , to teare off their cloathes , & to go naked ; to runne into solitary and hideous places , and not to be tamed : here is a deuil , mar. . . . luk. . . ii. when one is suddenly taken vp , and throwne with violence among and in the 〈◊〉 of a c●mp●ny , and not be ●ur , luk. . . iii. when one is lunaticke , taken often and cast into the fire , or water to be d●stroyed , math. . m●r . iv. when one walloweth , foameth , gnasheth with his teeth , is rent and throwne to and fro , and withall pineth away in body , as in mar. . , . and that for a very long time , to be so tormented . v. when sight , hearing , and speech , is taken from one strangely , as in math. . . mar. . . vi. when one is violently tormented , the spirit bruising the partie , making him or her , with tearings to foame againe , and suddenly to crie out , luk. . . vii . when one speaketh , in his or her fits , in an extraordinary manner , not after their owne naturall or ordinary course of vnderstanding , as did saul , . sam. . . speaking such truths , as possible they by no naturall apprehension , or by instruction , could attaine vnto , as did diuers possessed , concerning christ , who , they said , was the holy one of god. mar. . . the son of god , mar. . . the sonne of the most high god , mar. . . and as the pythonysse said of paul and sylas , these are the seruants of the euer liuing god , and teach vnto you the way of saluation , act. . this knowledge they had not by naturall reason : for flesh & blood reuealed it not , mat. neither did they learne it of men : for the iewish teachers opposed these truths , math. . . & . . it was then the deuill in them , that knew him , who made them so speake , mar. . . we may reade in learned relations , of such , as in their fits , would speake strange languages . fernelius , an vndoubted testimony , mentioneth , how he saw an ignorant and franticke boy , and heard him in his madnesse to speake greeke . melanchton saith , that hee saw a damoniacke woman in saxony , who could neither write nor reade , and yet spake both greeke and latine . viii . when one diuineth , as the pythonisse did , act. . & foretelleth 〈◊〉 such as come to demand questions of things to come , or doeth reueale hidden things . as sleiden in his commentary telleth of anabaptisticall maides , when some hid their monies , they would ●ell where they hid the same . ix . when holy means is vsed , as christ did by his word and power , thē the party to cry with a lowd voice , to be sore torne , & 〈◊〉 spirits departing , to be 〈◊〉 or d●ad in the iudgement of the beholders , mar. . . & . , luk. & . . thus it tell out w●●h t●e p●ssessed , recorded in holy scriptures , let the pract●ces of counterfeits be tryed hereby , and also by the signes of those that are bewitched . of which ( in the next booke and . chapter ) hereafter . chap. iv. that the diuell and euill spirits , through gods permission , may doe much euill vnto the godly for their tryall , and vnto the wicked for their punishment , without any association of witches . it is too common a receiued errour , amongst the vulgars , yea , and amongst not a few persons of better capacitie , that if any bee vexed by a spirit , that such are bewitched . but it is a cleere truth , that the diuell may afflict man or woman , their children and their ca●el , without the knowledge , consent or association with any witch . . the history of the euangelists accuse the diuell and vncleane spirits , for all the vexations , torments , and tortures which many possessed endured , and not a word of any witch , to set the diuell on worke . . the people which brought the possessed to our sauiour , complained onely of the diuell , matth. . . luk. . . they made no mention of witches , nor ( for any thing wee reade ) had any suspition of them . . we finde that god hath often sent the diuell , as the executioner of his displeasure , without any means of a witch , as amongst the egyptians hee sent euill angels , as before i haue shewed out of psal. . . betweene ahim●lech and the sichemites , iubg . . . so vpon saul , . sam. . . and so were a legion sent by christ into an herd of swine , mar. . thus we see diuels sent immediately from god , without any instigation of witches , who are giuen ouer of god into the hands of the diuell : neither doth god vse them , as his instruments to worke by , as hee doth by deuils , and other wicked men , in other cases : as hee did by nabuchadnezzer with his hoste , so by cyrus , and others , to punish by them , whom he had determined so to deale with . . we reade that the diuell entred into the serpent , when there was yet no witch , gen. . hee , when god gaue him leaue , entred into the sabaeans , and chaldeans to rob iob of his cattel . hee burnt his sheepe with fire , blew down the house vpon all iobs children , and killed them , and at length tormented iobs bodie , and affrighted him with visions and dreames , iob . & . & . . and without any setting on by a witch . . the scripture telleth vs , that satan needs no prouoker to set him forward : for the text saith , that hee compasseth the world to and fro , iob . and goeth vp and downe like a roaring lyon , seeking whom hee may deuoure . . pet. . hee is ready , ( if god giue way ) to be a lying spirit in the mouthes of ahabs prophets to seduce him , . king. . and to beguile them . . lastly , the diuell may take possession of a man or woman , not by the instigation of another , but this may come to passe by the very parties owne default that is possessed , by inuocating the diuell , as to say , the diuell take mee , or , would the diuell had me , if a thing be not so and so , which may bee spoken in so vnhappy a time , as god may giue the diuell then leaue to enter , of which there haue beene examples . . by intermeddling with curious arts , and so become possessed of a diuell . . or by buying a familiar spirit , as a gentleman did a ring of another , wherein was , as he was told , a familiar inclosed , of whom hee would know many things . which ring bee at length ( being displeased with the spirit for telling him many lyes ) one day cast into the fire , vpon which the spirit seazed vpon him , and became his tormentor . a iust plague to such as would conferre , heare and learne of a diuell . . such as will increase their skill by satan , as hermolans barbarus did , and as the chymicke mekets , seeking the philosophers stone , but failing by their art , haue asked counsell of the diuell , as bodinus relateth from an approued witnesse ; it is iust with god to let the diuell possesse some of them . thus we see the diuell may bee the sole agent , without the fellowship of a witch . and therefore this point the gentlemen of the grand-iury are to take into their serious consideration : lest some be vniustly prosecuted and condemned , when the diuell onely is the deede-doer , as they may see in the many instances before set downe in holy writ ; and may bee read in other histories . also if such as be afflicted , or their friends , would consider with themselues , how that satan may be the sole worker ; i● would . make atheisticall hearts to shake off securitie , and worke in them a dread & feare of god , when they shall consider a fiend of hell , not sent of a witch , but of god , to be their tormentor . . this would cause them to seeke to god for helpe in the first place , knowing that he onely , and none but hee can ouerrule and command satan , and make him to giue ouer his practices . . if there be any grace in them , it will cause them to vse holy meanes , such onely as god alloweth of , as remedies to helpe them , as fasting and prayer , with a searching of their wayes , and the reformation of their liues . . in this case they neither can tell how , nor dare to imagine which way to bee reuenged of the diuell , as the vaine generation of men labour● to bee reuenged vpon suspected witches , for sending the diuell ; vpon which witches onely they fly with violence , like raging ▪ ●ygers in heart , thinking so to remoue a diuell from them , neglecting irreligiously the former sanctified meanes for their comfortable deliuerance . but you will perhaps heere aske , how one may know that satan is the onely agent , without the consent of a witch ? i answer . . if there be not any suspition at all of a witch , but onely some apparition of a spirit , as i could giue herein a very rare instance of an afflicted person neere by me . . if there be a suspition , yet the same not iust , but an idle , vaine , and foolish suspition , without any good ground , of which idle suspitions , you shall heare in the next booke . . if the suspition be vpon great probabilities , and very strong presumptions , yet vnlesse these doe leade to proue , that the suspected hath made a league and compact with the diuell ▪ hee worketh not with them ; but is the sole agent : for without this league , hee will not bee an agent for witches . how to proue this league : see the second booke , chap. . . if the suspected be proued a witch , by making the league , yet for all this , it may be the diuell alone , except it can be proued , that the suspected witch or witches haue procured satan to afflict those , for whose cause they are prosecuted . for although they be witches , yet it will not therefore follow , that euery one afflicted in their bodies , or in their children , or in their seruants , or in their cattel by satan , are so vexed by the procurement of those witches , except vpon further proofe , which must bee inquired after ; as the proofe of their falling out , their malice in bitter cursing , their threates to bee reuenged of them , therefore telling of euils to befall them , the ●ll accidents which happen thereupon presently on a sudden , or in a very short time , of which more at large in the other booke , chap. . thus by these may men discerne , whether the diuell bee the sole agent or no. before i end this chapter , some other questions may bee propounded touching spirits or diuels . quest. . what it is the diuell can doe , if god be pleased to giue him leaue ? answ. to answer to this question , i will take the examples in holy scripture ; and so from thence gather the particulars . . gen. . . wee heere learne , that the diuell may enter into a dumbe creature . . that he can out of the same vtter a voice intelligible . . that he wil offer conference ( if any will hearken to him ) to deceiue . . that hee chooseth the sub●illest creature to deceiue by , and the weaker vessell to conferre with . . hee is powerfull in his perswasions to ouercome . . exod. . . . and . . with psal. . . hee can deceiue the eyesight , and seeme to change one creature into another , as a rodde into a serpent , water into bloud , and to make , as if frogges were before vs , and he can greatly trouble vs. . iudg. . he cā set people at odds , to deale treacherously one with another , and to make them rise vp and murther one another , as this story sheweth . . . sam. . . hee can trouble and terrifie a man , and can also rap him beyond himself to make him prophesie , chap. . . as he did the sybylles . he will force to murther , chap. . . . iob . & . he can stirre vp wicked men to spoile and rob vs , and to kill and murther our seruants , chap. . , . he can make fire fall downe , as from heauen , to burne and consume man and beast , chap. . . hee can raise a winde to blowe downe our houses ouer our heads , and kill vs , chap. . . he can smite our bodies with sore byles all ouer , chap. . . hee can scarre vs with dreames , and terrifie vs with visions , iob . . & . . . . sam. . , , . he can counterfeit the resemblance of an holy man , his person and his words , and relate truely things past , and also foretell some things to come , as they shall fall out , as heere , and as often hath beene found true , which hee doth : . by his knowledge of diuine prophecies , and his vnderstanding of the drawing neere of their accomplishment . . by his exquisite skill in naturall things , not onely by the generall causes , but the subordinate to them , with the particular operations , what necessarily they must produce . . by his diligent obseruation of innumerable instances , from the worlds beginning , of the periods of kingdomes , and families , of the causes of their changes , and ruine , and so conclude by experience of the like to come . . by his owne , and his fellow deuils diligence in all places , whereby they are acquainted with all secret plots , consultations , resolutions , and preparations , which they will relate to others , which know them not , as predictions , which are onely that which they elsewhere see and heare . . by his owne perswasions , and working through his suggestions in mens hearts , and his obseruing the eff●ctuall operations thereof , prouoking to bring the same about , and so can foretell what such will doe . thus hee could haue told of caines murthering of abel , and of iudas his treason , because hee had wonne them thereunto . . by his knowledge of gods will , to allow him to doe this or that , as he did to iob , to abimelech and the sichemites , of which hee could haue foretold . thus can he tell many things , as he did sauls death , and the israelites ouerthrow . . matth. . , . here he dares to make an assault vpon any , if thus vpon our sauiour . . hee can take men and carrie them from place to place . . hee can set a glorious representation of these worldly things vnto the eye . . he labours for ●a league , and to bee worshipped . . matth. . . and . . and . . and . . with mark. . . and . , . and . . and . , . , , , . and luk. . . and . . and . , . and . . and . , . out of all which places wee may obserue , that the deuill can bereaue one of his wits , and make one lunaticke , deafe , dumbe , and blind , bow the body together , so that one shall not be able to lift vp himselfe . hee can enter in , and possesse any really , and make them inuincibly strong , and worke other effects : of all which , before in the latter part of the . chapter . . acts . , . and . . he can be witch the people , making them beleeue , that his works are the great power of god : and can , by the tongue of the possessed , diuine and foretell things , and vtter great praises of the seruants of god. quest. . what sorts of persons may the diuell possesse ? answ. children , luk. . . young folkes , mark. . . men , mark. . , , . women , luk. . . matth. . . yea , such as bee the elect of god. iob. chap. . and . a daughter of abraham , luk. . , , and mary magdalen , luk. . . quest. . how long may people be thus vexed by satan ? answ. for a long time , luk. . . from a child , till one be growne vp , mar. . . euen . yeeres luke . . . quest. . how many deuils may be in one at once ? answ. seuen , luk. . , and more , luk. . . yea a whole legion , mark. . . quest. . may not a deuill and a good angel be together in one man ? answ. i thinke not ; for of good angels i reade , that they pitch about the godly , psal. . they guide and beare vp the godly in their waies , psal. . and are ministring spirits , sent forth to minister for them that be ●eyres of saluation , heb. . . but of entring into them , i reade not . againe , that a deuill may bee ventriloquus , i haue heard , and read of , but neuer of a good angell to bee so . moreouer , for him to be in a godly man , there is no necessity , to pleade for him against a deuill ; he hauing the holy spirit , and by him the word of god , for instruction and comfort . and to conceite him to be in an vncleane person , a vaine and loose liuer , and one of an vnreformed life , sensuall , voide of the spirit of grace , to comfort him , is beyond all warrant of holy scripture . obiect . but it will be said , that two haue beene heard sometimes to speake in one man , one like a deuill , in a great voice , and another pleading against him with a small voice . answ. what then ? . may not one deuill counterfeit two voices , as well as one man can , very artificially , three or foure , one after another ? if they speake at once together , there is two ; but it cannot bee concluded , that there are two , because of the change of voice , and one speaking after another . secondly , if two be supposed , they may bee both deuils , for all their pleading , as is recorded in a booke inti●uled , the admirable history of a magician , where , in one person was a dialogue betweene verrin a little deuill , who spake all after an holy manner , and belzebub the great deuill , who spake wickedly , and blasphemously . the one counterfeiting the possessed , the other , threatning and terrifying . the pretended good angell , is the worse deuill , soothing vp the vaine man in a foolish conceite of gods great fauour , as hauing an angell sent for his soules safegard , as if he were so precious in gods eyes , to witnesse him to be his by an angell , to whom the lord hath not vouchsafed his spirit to witnesse his adoption , in the worke of regeneration . a very illusion . quest. . when the deuill is in one , how he may be cast out ? answ. . not by any power in , or of man : for satan is the strong man , in matth. . . mark. . . whom man cannot binde , or ouermaster . . not by any force of popish exorcismes , as romish priests brag : for wee reade of priests , yea chiefe priests , professed exorcists , adiuring spirits in the name of iesus , and yet the daemoniacke set vpon them and wounded them . moreouer wee may reade , how romish exorcists haue vsed their exorcismes , aboue a yeere together , vpon one person , and neuer the better . bodinus , in his daemonomania , telleth vs of a deuill , that told them , that he would not come out for any mans sake , but for a priest called m●tanus who was a magician . so little careth the deuill for a priests power in exorcising . their words cannot coniure a diuell : for if they could worke effectually , what neede they set vp so many counterfeits , to pretend to bee possessed , on whom they might shew their imagined power ? to which , if any diuell hath at any time yeelded , it was because hee would , and not for that hee was inforced thereunto , to beguile the superstitious exorcists and others , relying vpon such meanes . . not by the power of any great diuell , to force out another , as our sauiour teacheth , matth. . , . mar. . , . and therefore not by a●t magicke , which beleeuers doe detest , act. . . as being the diuels inuention , to which hee may voluntarily yeeld , to vphold the diuellish art ; but by which hee cannot bee forced , because both the art and the practice is from his owne selfe . therfore diuels are to be cast out onely by the finger of god , luk. . . euen by the power of his holy spirit , matth. . . and the meanes to haue this aide of the power of god , is to bee obtained by fasting and prayer , math. . . mar. . . and this was the onely meanes in the primitiue church , & not by exorcismes , as euen bodinus a papist doth witnesse , and citeth the testimony of austin , chrysostome , clement , sozomenus , and the practices of saint hilarion , who without the host , without adiuration , without questioning with the diuell , by onely vsing prayer to god , cast out the diuell . in ancient times the daemoniackes , saith the same author , were brought into the congregation , and there publique prayers were made to cast out the diuell , and such meanes haue preuailed in these our dayes , and warrant wee haue from christ and his ancient church to vse the same , and not these superstitious , idolatrous , and very diabolicall practices of the romish antichristians . quest. . whether the diuels be willing to depart easily out of the possessed ? answ. no verily ; as appeareth from the plaine euidence of the scripture , by their crying , when they were to come out . act. . . by tearing the possessed , when they were commanded to come out , luk. . . and . by their petitioning christ to send them into other creatures ; as swine , before they would goe out , matth. . . by the force of the word , which saith , that they were cast out . by that place of luke . . which seith , that he hardly departed . lastly , by the diuels acknowledging it to be a torment , to bee commanded to come out of the man , luk. . , . if then there be no forcing of him , but by the power of god , through fasting and prayer performed in faith : but that the diuell goeth out , and leaueth the afflicted willingly : great cause there is to suspect ( if there be no counterfeiting ) that the diuell doth , one way or other , some greater mischiefe , or else intendeth to returne againe , with seuen other worse then himselfe , and so make the last state of the partie worse then the first , mat. . . chap. v. that seeing men , or women , or beasts may bee afflicted , from some naturall causes : or that some persons may counterfeite cunningly many things : or that the deuil may be the sole worker , without consent of a witch : people are not rashly and in the first place to ascribe the cause to witchcraft . it is an euill too common amongst the ignorant vulgars , amongst the superstitious , the popishly-affected , amongst others of a vaine conuersation , which are protestants at large , neutrals in heart , sensuall , without the power of religion , and amongst all the generation of vaine people , to thinke presently , when any euill betideth them , that they , or theirs , or their cattell are bewitched , that some man or woman hath brought this euill vpon them . from which irreligious & vncharitable thought , so preiudiciall to their soules safetie , many reasons may withdraw them . i. the consideration of gods owne hand , of some naturall causes , of some power of satan , without any witch , as in the former chapter is shewed at large . ii. an approued truth by long experience , that such as little dreame of witches , and lightly regard them , are hardly at any time or neuer troubled with them : but on the contrarie , such as euer liue in suspition of them , such as feare them , giue to them for feare , and vpon any ill hap are euer dreaming , that they are the instruments , and are most plagued by them , which plainely sheweth , that this their suspition , feare , and ascribing their harmes to witches , doe much displease god , who maketh them to feele the smart thereof . iii. all doe grant , which haue any knowledge of the power of witches , that they worke by the diuell ; they curse , banne , threaten : but hee workes the mischiefe . therefore keepe off the diuell , and there is no feare of a witch . she may bid him goe , but that is , if he himselfe lift ; or if hee please , to satisfie her reuengefull heart , he must haue leaue from god. for her sending giueth not , nor increaseth any power in the diuell , either to worke his owne , or her malice vpon any . if a mans own sinnes prouoke not god , if our wayes please him , and that hee hedge vs about ( iob . ) wee need feare neither witch , nor diuell . but let vs cease to sinne , feare god , obey him , and wee shall be safe enough . iv. the manifold euils which happen and fall out vpon this so present imaginarie conceit to be bewitched . . it withdraweth mens minds from the consideration of gods hand so , as they doe not humble themselues before him , as they ought . . it maketh them thinke , that though it be a diuell that afflicteth them , yet that he neither is sent of god ( as ill spirits sometimes be ) nor that hee commeth of his owne malicious disposition against mankinde ( when the scriptures shew the contrarie ) but that the witch only hath sent him , else had hee not come to torment them . so as heere their thoughts are wholly vpon the witch , as if hee or shee were the onely commander and ruler in this action . . the deuill hereupon taketh great aduantage , and worketh mightily vpon such persons , which bee so apt to beleeue themselues to be bewitched : for first , hee worketh in them a slauish feare , to stand more in awe of the creature , then of the creator . secondly , vpon this feare , if any thing happen amisse , hee suggesteth a suspition of this or that party to be a witch . thirdly , the suspition a little settled , hee then stirreth the man or woman to vtter the suspition of this or that neighbour . fourthly , the diuell worketh credulitie in those neighbours , and withall sets them on worke to second the relation , with opening of their suspicious thoughts of the same partie ; and withall , to tell what they haue either heard from others , or obserued from themselues , that may tend to increase the suspicion , that such an one is a witch . fiftly , through this credulitie , this relation , and rumouring this suspicion , from one rattling gossip to another , it is taken for granted , that such an one is a witch , and hath bewitched such a man , woman , child , seruant , or beast . sixtly , vpon this groweth a generall dislike , with a feare of the said party suspected , so as others vpon any ill hap , begin likewise to blame the same partie for that ill accident . seuenthly , to make vp the diuels plotted mischiefe herein ; he maketh the party suspicious to marke all the words and deeds of the suspected , and to interpret the worst of them , to gather matter to accuse the same of witchcraft . and to performe this , the diuell perswades some to seeke to a wizard for helpe and counsell , which hel-hound telleth them , that they are bewitched , that they liue by ill neighbours : and hereupon returning home , they publish it amongst their neighbours , that now without all peraduenture , such an one is indeed a witch , and hath done this and that harme . lastly , hereupon the diuell stirreth vp some more impatient , more fiery and inraged thē the rest , to seeke reuenge , to hale the suspected before authoritie , to procure his or her imprisonment , and at last , perhaps , follow him or her to death , which is that which in all these things the diuell laboured for . for he is a murtherer , and delighteth in bloudshedding , especially of innocent bloud , as it may fall out in this case , and ( as learned men write ) sometimes it doth , vpon onely fallible presumptions . v. and lastly , they may be drawn from this their rash conceit so sudden , and soon in their minde , by the scriptures silence , no where ascribing tortures , pa●nes , vexations , anguish in minde or body , losses of cattell or other goods to witches ; but to gods hand , iob . . psal. . . or to men openly and violently wronging , robbing , spoiling and killing , as in iob . , . or to diuels , matth. . . luk. . . but , as is said , no where in all the bible to witches . quest. it may heere bee demanded , why the scriptures doe not any where ascribe , ( as men doe now ) bodily harmes vnto witches , seeing there is such mention of witches and witchcraft in many places ? ans. the scriptures of god doe neuer assigne instruments to bee set on worke by him , which haue not power in themselues to doe what he imployeth them about , whether it bee angell , diuell , man , or any other creature ; nor ascribeth vnto them any deede , which they cannot do of themselues , without the helpe of some other : but witches are satans slaues , who cannot doe those euils , which men accuse them of , but the diuell doth it for them . therefore the scriptures ascribe the acts to the diuell as his owne , and not vnto witches ( though they consent ) because they doe them not themselues . ii. it is done in speciall wisedome from god , to teach all that bee godly ( for whose sakes the scriptures are penned , and who indeed make them their rule and guide ) to ascribe least vnto witches , or rather nothing at all in this kinde to them , as the multitude do . but to iudge of a witch as a witch , and of her actions , as they are in the practices of witchcraft , distinct from the working of the diuell , and her or his consent with the diuell in euils . for so shall witchcraft be detested as witchcraft , as it ought to be ; and not onely because of the mischiefes which befall men thereby , as generally men imagine , which yet are the diuels , and not the witches practices , as shall in the booke following bee more fully declared . a gvide to grand-ivrie men. the second booke . chap. i. that there are witches . though some haue gone about to proue that there are no witches : yet the contrarie tenent is vndeniably true , that there are witches . . from the lawes that god himselfe hath made against them : . forbidding the practice of witchcraft , and that none amongst his should bee witches , wizards , necromancers , and such like , deut. . , , . . forbidding any to goe to them , leuit. . & . isa. . . . his commandement to put witches to death , exod. . . if there were no witches , what neede these lawes ? ii. from the historie of the bible , which nameth to vs certaine witches , as the sorcerers of egypt , exo. . iannes and iambres , . tim. . those in babylon , and persia , dan. . & . . isa. . . those amongst the philistims , isa. . and among the nations driuen out before the israelites , deut. . , . so wee reade of other witches which were of balaam , numb . . ios. . . of iezabel , . king. . . of manasses , . chron. . . of simon magus , act. . . and elymas , act. . , . it maketh mention of the practices of witches . exod. . . chr. . . isa. . . ezek. . hest. . . thirdly , it speaketh of some going to them , . sam. . . and sending to them , num. . . ios. . . fourthly , it relateth how some kings put them to death . . sam. . , . and cut them off , . king. . . all this should be false , if there were no witches . iii. from comparisons and similies fetched from witchcraft by samuel , . sam. . & by isa. . . which were absurd , if there were no such thing . iv. from saint pauls mentioning witchcraft amongst the workes of the flesh , gal. . . v. from gods threatning damnation vpon sorcerers , reu. . . vi. experience of the truth , both amongst our selues and in other countries . vii . the confession of infinite number of witches condemned and executed . viii . the truth of histories and many relations of their arraignements , and conuiction . ix . the lawes of nations both heathen and christian against them . it is idle to spend time farther in so manifest a truth , therefore hereof , thus much briefely . chap. . what kind & sorts of persons they bee , which are most apt to become witches . witchcraft being , as s. paul saith , amongst the fruits of the flesh , gal. . . one may fall into this sinne , as well as into any other , if god preuent it not . and albeit there bee men witches , as balaam , and elymas ; and women witches , as the witch of endor ; and of both these sexes , of all sorts , young , middle and old age ; of all which , instances may bee giuen : yet of witches there be commonly more women then men : this is euident , i. from gods publishing his law against witches , exo. . . in the feminine gender . praestigiatricem ne sinito viuere . ii. from sauls speech , when he said , seeke me out a woman that hath a familiar spirit , . sam. . . . chr. . , . in naming a woman , and not a man , it seemeth that women were more addicted thereunto then men . iii. from experience it is found true here , and in all countries , especially of hurting witches . iv. from stories , and relations , euen from these in our owne kingdome : as of the witches in lancashire ; in one of their meetings , there were of nineteene or twenty assembled , but two or three men . the witches bewitching , the earle of rutlands children , were women . those of vvarby were women , and but one man. women exceed the men , and it may be for these reasons . . satan his setting vpon these rather then on men , since his vnhappie onset and preuailing with eue. . their more credulous nature , and apt to be misled and deceiued . . for that they are commonly impatient , and more superstitious , and being displeased , more malicious , and so more apt to bitter cursing , and farre more reuengefull , according to their power , then men , and so herein more fit instruments of the diuell . . they are more tongue-ripe , and lesse able to hide what they know from others , and therefore in this respect , are more ready to bee teachers of witchcraft to others , and to leaue it to children , seruants , or to some others , then men . . and lastly , because where they thinke they can command , they are more proud in their rule , and more busie in setting such on worke whom they may command , then men . and therefore the diuell laboureth most to make them witches : because they , vpon euery light displeasure , will set him on worke , which is that which he desireth . see instances in bodin , in his daemonomania . l. . cap. . p. . . and the confession of mother demdike a lancashire witch : for hee will aske and presse to be commanded : and if hee be called vpon , and not set on worke , it may cost the party his or her life : so displeased is hee , if he bee not set on worke , which women will bee ready enough to doe . but whether they be men , or women , these sorts following are the aptest to be the deuils scholers herein . i passe by the infidels , heathen people in former ages ( from whom these abominations mentioned in deut. . , , . came into israel ) as also pagans , and saluage nations now , ( amongst whome , by trauellers relations , witchcraft is rise ) and i will speake onely of such sorts as be called christians , and these be the sottish ignorant , whose eyes are blinded by satan , . cor. . . and are led captiue by him , . cor. . . this appeareth in those witches , which commonly are detected amongst vs , ignorant , fillie sottish persons , most of them . the malicious spirits , impatient people , and full of reuenge , hauing hearts swolne with rancor , vpon the least displeasure , being bitter banners , and cursers , and threatning requitall . this is manifest , by the nature , quality , words and deedes of witches conuicted , who haue shewed themselues to be such , and euer found to bee so . to these may be added , astrologians , monthly prognosticatours , diuiners , figure-casters , fortune-tellers , charmers , obseruers of times , of luckie and vnluckie daies : for all these are reckoned vp , where witches , wizards , inchanters , and sorcerers are forbidden , deut. . , . isa. . , . iuglers also and such legerdemaine companions , who striue to deceiue the eyes , and withall vse speeches , as if they dealt with a familiar , saying , hey iacke , vp aloft , iacke , passe , and repasse , iacke , for thy masters aduantage . though they thus speake , to beguile people , and sometimes with a moales skinne stuffed , or a rats , by candle-light in a corner , feare simple fooles , doing that they doe by actiuitie and nimblenesse of the hand . yet for that they sport with such resemblances , and vtter words , as the inuocating of a spirit : the reality whereof is called abomination before god , it may be iust with god , to giue ouer such , ( by law , rogues ) into satans snares and deceits , to make them his owne in earnest , whose they would seeme to be in sport , being lewde and vaine fellowes , children of disobedience , as saint paul speaketh . to these adde tumblers , gipsy , rogues , and such like , apt to be made satans slaues in witche●●e , as they be otherwise his in impietie . such as professe to cure diseases , but by such meanes , as haue no reason in the worke of nature to doe the cure , not hath by any ordinance of god from his word any such operation to heale the infirmitie , and therefore such remedies must be diabolical , and the practisers either witches already , by their implicite faith , or the next doore to witches : such be they , as vse spels , charmes , and which cure a wound by anointing the instrument which made it , and such like . to these may be added , such as d. cotta a physician reckons vp in a discourse of his , empericks , quacksaluers , ephemerides masters , wandring chirurgions , and such like . those that are giuen to curiositie , to seeke after vaine knowledge , in pride of heart to goe beyond others , to vnderstand secrets , & hidden things , to know things to come . such as these , not bounding themselues within the limits of reason , nor of gods reuealed will , fall foule at vnawares vpon the diuell , and are in great danger to be intrapped by him , and by his inticements made his slaues . thus was faustus taken , so some alchymisters catched , seeking for the philosophers stone . for curiositie of knowledge , if reason and art faile , will moue men to seeke helpe of a spirit , who is ready at hand attending their call , and to draw them into this pit of magicke , sorcery and witchcraft . a iust plague for proud & prophane wits . of this danger speaketh one master cooper : from which he and another by gods preuenting grace , was deliuered . those that with vnsatiable greedinesse gape after worldly wealth , and immeasurably thirst after honors , as did syluester the . benedict . alexander . ioh. . & . who gaue themselues to magicke and witchcraft , and so to the diuell , to come to be popes . those that bee superstitious and idolatrous , as all papists be . that of these very many the diuell works vpon to make witches , is not to be doubted : for sorcery is the practice of that whore , the romish synagogue , reuel . . . secondly , it is found true , that healing witches doe vse many of their superstitious ceremonies , lip-prayers , aue-maries , creeds , and pater-nosters by set numbers . thirdly , when poperie beare sway heere , then diuels and spirits often appeared , and at that time were many more witches then now . fourthly , they allow of coniurers and diabolicall exorcismes . witcherie trickes , inuentions of satan . fiftly , where that iewish , heathenish , and hereticall religion is , there still are innumerable witches . bodin relateth , that one trescalanus a notorious witch , in charles the . dayes , hauing his life giuen to discouer others , told the king that there were in his kingdome aboue . also the same bodinu ; telleth vs , that there had beene executed in loraine , while one man remingius was gouernour there , nine hundred witches . sixtly , and lastly , wee may reade in the admirable history of a magician , set out by papists , and dedicated to the q. regent of france , that the diuell called verrine , iustified most of the superstitious and idolatrous practices in that church , 〈…〉 innocation of saints and angels , with the rest : is it not likely then , that there the diuel can haue power ouer the professors of that religion , which he so well liketh , and approueth of ? this is euident in this something , that so many priests , religious men , and religious women of their orders , haue beene found to be witches , as bodinns hath lese recorded to posterities in his daemonomania . thus wee see the sorts , which principally may be insnared by satan , to turne witches . chap. iii. before the diuell come to sollicite to witchcraft , hee sindeth some preparednesse in such parties , to giue him hope to preuaile . the miserable man or woman which becommeth a witch , maketh way for the diuel to set vpon them , to make them such . hee goeth thither , where he is either sure , or well hopeth of entertainment , mat. . , . he therefore watcheth the time when he may best offer his seruice vnto them . the preparednesse ( besides that which is common , as impenitencie , prophanesse , vnconscionablenesse , and irrespect to the power of religion ) are distempered passions , and violence of affections , vaine curiosities , i company , through which occasions he taketh aduantage , and worketh to haue his will. as for example : when any fall into a passionate sorrow , accompanied with solitarinesse , for some losse , as did a woman for the death of her child : in which sorrowfull melancholy moode , the diuell offered himselfe to comfort her . so at that time to others also in the time of a great death , extremely pinched , and in desperate cases , hee appeared , and at length wonne the former woman , and these to become witches : for which they were afterwards ( being found out , confessing how they so became such ) condemned , and executed . when a man is impatient of pouerty , and wil needs be rich , euen against gods prouidence , heere is preparation for a diuell . as wee may reade of a young man thus affected , to whom the diuell offered himselfe to supply his wants , and to fulfill his desire , if hee would become his ; to which he yeelded , and wrote a band with his owne bloud for the ratification . when one is inraged with anger , plotting reuenge , heere is worke for the diuell : thus hee tooke hold of one mary smith of lynne , and brought her to be a witch , and to make a league with him . when one is familiar with such a● are witches : thus one alice nutter , a rich woman in lancashire was seduced , and one alison d●uire , and anne c●●tto● , which they confessed , and were executed for their murthers and witchcrafts . when any are addicted to the reading and study of dangerous bookes , inticing to the practice of hidden mysteries of magicke , and inchantments . thus was 〈◊〉 g●●fred● , a priest , catched , and became a witch , a very diuell incarness , in the height of villanies for his pride and teacheries . thus by these , and other like meanes , which may bee gathered from the confessions of witches , they prepare themselues for satans temptations to draw them to witchcraft . chap. iv. of satans appearing in some uisible shape , to those that he inticeth to witchcraft . when the diuell hath once perceiued a man or womans preparednesse , hee taketh his sit time to discouer himselfe , in some visible forme to be seene of them . that hee can take a shape , it 's not to be doubted ; for , . hee appeared in a forme like samuel to saul , . sam. . and diuines doe thinke , that the seruants that came so immediately one vpon another , to bring iob heauy tidings , were diuels , iob i. and it is held , that he appeared to christ visibly , matth. . . histories make mention of his visible appearing , and such as doe write de spectris , de bonis & malis angelis , affirme as much . . witches generally confesse it , as we may reade in the relations of those many in lancashire , those in northhampton and bedfordshire , and in all other places . now these appeare not in one , but in varietie of shapes and formes , as in the shape of a man , or woman , or a boy , of a browne and white dogge , of a foale , of a spotted bitch , of a hare , moale , cat , kitling , rat , dunne chicken or owle , of a toade , or crab ; of these haue i read in the narrations of witches , to which more may be added ; for no doubt he can , if god permit , take any forme vpon him , for his aduantage to deceiue ; though some write , that he cannot take the forme of a doue , or lambe . wee may in reading finde , that hee varyeth in his appearances , according to the nature , quality and condition of the persons to whom hee presents himselfe . to base fordid ▪ filthy , nasty and blockish , more beast-like then christian people , hee commeth in the baser formes and more abhorred shapes : to some of them in the shape of toads , as you haue heard , to be loathed , euen of nature it selfe , if they had not lost it . but to a faustus , in a religious persons habit , to gaufredy a priest , one of some learning and wealth , he appeareth in some humane shape , like a gallant fellow , and so vnto others : for hee fashioneth himselfe so , as hee knoweth to bee best liked , to whom hee commeth to shew himselfe , to make them his . chap. v. of the league betweene the diuell and the witch , with the sealing and confirmation . when the diuell hath once appeared vnto them , hee leaueth them not , till he get them to make an expresse league with him . this he procuteth of some , sometimes at the first comming , sometimes of others , not before the second , or third comming ; for all yeeld not so readily to this alike : but howsoeuer ; hee is so importunate for this , that he at length preuaileth withall to make them yeeld . the league on the man or womans part is , to giue their soules to him ( which hee most commonly asketh , as witches haue confessed ) and to renounce god , as hath beene also acknowledged by gaufredy and others : sometimes the diuell asketh not onely the soule ( as he asketh it o● the sottish sort , which care not for it , so they may thinke their bodies safe ) but hee also asketh the whole person , and sometime his goods spirituall and temporall , as the diuell dealt with gaufredy , as he plain●ly confessed before he was burnt , who gaue himselfe body and soule , and all to lucifer . the couenant on the diuels part , is his promise , to helpe the poore to foode , the sicke to health , the ref●ll to bee 〈…〉 , the curious to knowledge , the ambitious to honour , as hee did the forenamed popes , and the satisfying of lust to the lecherous , as he did to gaufredy , to whom the diuell gaue a seedule signed by himselfe , comprehending the vertue and power of his breath , to inflame any woman or maid with lust , if he could but breathe on them . this league is vttered either by word of mouth , of such as cannot write ; or in writing by others , and that by their owne bloud : so did faustus also the young m●n spoken of by master fox : so haue others done ( as bodin relateth ) and haue subscribed the band with their owne hands ; thus many haue confessed . and bodinus deliuereth it for a most certain truth , that such as exercise the art of witchcraft , of what kinde so euer ( if the diuell haue visibly appeared ) do make an expresse league with satan . this league being thus made and sealed , hee hath a sacrifice offered vnto him of some , & of others some ( as of their ordinary witches ) hee desireth to sucke bloud : for hee will haue his couenant sealed with bloud one way or other . he sucketh in diuers parts of the body , as on the crowne of the head , as the boyes of bradley , on the brests vnder the paps , as alison de●ices , on the thighes , as mother suttons and mary her daughters , vnder the right eare , as ioane willimots : vnder the left flanke , as hellen greenes : the necke , as philip flowers : in the secret parts , as margaret flowers : the chinne , as mother samuels of warboys . thus the diuels chuse their sucking places , as they please ; which they doe , as some haue confessed at the change , or full of the moone , or when they are set on worke by the witches . besides this sucking , they leaue markes vpon them , sometimes like a blue spot , as it was on alizon deuice , or like a little teate , as it was on mother sutton and her daughter , of milton milles in bedfordshire . these markes are not onely , nor alwayes in the sucking place , for the marke was not on mother samuels chinne of warboys , but they bee often in other very hidden places , as vnder the eye-browes , within the lips , vnder arme-pits , on the right shoulders , thigh , flanke , in the secret parts , and seate . now after all these assurances made betweene them , that satan may claime them for his owne , then commeth he to be familiar with them . all haue not one familiar spirit , but some haue moe then others . some indeed haue but one , as old denob dike : some haue two , as chattox , ionne flower , & willimot : some three , as one arthur bill : some nine , as mother samuels of warboys . to these they giue names ; such as i haue read of are these : mephastophilus , lucifer , little lord , fimodes , dauid , inde , little robin , smacke , lightfoote , non-such , lunch , make-shift , swart , pluck , blue , catch , white , callico , hard name , tibb , hiff , ball , puss , rutterkin , dick , prettie , griffet and iacke . and they meet together to christen the spirits ( as they speake ) when they giue the spirit a name . by these familiar spirits they doe what they doe ; these they aske counsell of , they send abroad to 〈◊〉 their desires , if god giue leaue , and they doe verily thinke , that they haue these spirits at command , vpon the making of this damnable and most abominable league , to doe whatsoeuer they please to serthem about . chap. vi. that such an expresse league is made with the diuell : why hee inticeth his vnto it , and how it is possible , that any christian should so bee ouertaken , to yeeld thereunto . though some may question the truth of this compact , as if such a thing could bee gained at any mans hands that knoweth what a diuell is , euen mans mortall and irreconcileable enemy , yet is this a certaine truth . . from varietie of scripture , in psal. . . the words are to be read thus ; the mutterer ioyning societies cunningly : that is , the witch with spirits . . from the hebrew word , chabor , an inchanter , deut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . isal. . , . which signifieth one ioyned to another in league and societie . now what other can that be , with whom the inchanter is in league , but the diuell ? . from the confession of witches generally . cyprian ( whether the ancient father or no , i am not certaine ; for some affirme , some question it ) confidently from his owne knowledge auerreth is , that all make the league , as he once did , when he practised art magicke . the story of faustus confirmeth it , and all the relations of witches with vs , as before is noted in the other chapter . . and lastly , the markes found vpon witches , and also the bloudy bonds sometime , doe strengthen the truth-hereof . for the young mans bond , of whom master fox speaketh , was thrown into the assembly , gathered together in prayer for his deliuerie from satan . if any arke why satan so laboureth for this couenant ? i answer , it may be , i. to anger the lord in imitating him , ( as h●e labours to doe in all things ) but yet therein to oppose him : for as god maketh a couenant with his , so will the diuell with his : as god hath his sea●e of his couenant , so will the diuell haue his markes as god confirmeth his by bloud , so will the diuell haue bloud to ratifie the couenant , which he and his make . . to increase the sinne of the witches , to make them desperately wicked without hope of mercy , when they shall remember how they haue renounced god , and 〈◊〉 themselues to the diuell , and thereby haue prouoked the iust wra●h of god to their vtter dam●●tion , which is that which satan herein labours for . . to make them hereby surely his owne , without starting backe , if possibly it may be . . to beguile them the more cunningly , when hereby hee maketh them beleeue , that as they are his , so now hee is theirs , at euery call to be commanded , and to doe what they would haue him to doe , according to their lusts . this conceit pleaseth them greatly , by this they grow proud in heart , that they haue spirits at command to tell them things , to teach them cures , to reuenge their wrong , to worke feare of themselues in others , to haue in many things their wils and desires ; by these are they so fast tyed , as they alwayes hold on this hellish trade , euen to death , except the lord preuent some with his more speciall grace . if any wonder how it may be possible , that any reasonable soule , endued with any knowledge of god , and of the nature of a diuell , should thus be enthralled , let him weigh these things : . that man hath lost the image of god , in which he was created , and is wholly polluted with sinne and corruption . . that hereby he is become of very neere kinne vnto the diuell , euen his owne babe . . that being his child , he will doe his fathers lusts , and that , no doubt , in one thing as well as in another ; for men loue darknesse more then the light ; yea and naturally are giuen to worke all vncleannesse , euen with greedinesse , so captiuated are they to their lusts . . that man giuen ouer to his vnruly passions , is violent , inconsiderate , and vehemently greedy to haue his desired ends , by what meanes soeuer he can attaine them ; which maketh him seeke means of the diuel , to become inioyer of his inordinate desires , regarding more the hauing of his present will , then respecting his future state after death : and is more taken vp to obtaine what hee liketh for the body and outward estate in the world , then with care of his spirituall condition and estate before god , which the naturall man very little , or nothing at all regardeth . . that satan hath his wyles , ephes. . his de●ices . . cor. . . his depth and policies , reu. . . his snares to catch people at vnawares , . tim. . . . tim. . . . that hereupon hee being thus furnished , he dare set vpon any ; yea , euen vpon christ himselfe , to follicite him , yea , and that to a most execrable implety , euen to haue christ to fall down and to worship him a diuell ; for hee watcheth opportunities , hee seeketh occasions , and the least offered , hee espyeth , and quickely taketh the same , and so preuaileth often , not onely with the rude and so●tish , but with the greatest spirits , and sharpest wits sometimes . . that he hath ouer meere naturall men a ruling power , ephes. . . who are already in his snare , and at his owne will are taken captiue , . tim. . . . and lastly , that being giuen ouer of god vnto satans temptation in this kinde , how can they resist ? man is weake , satan is strong , and withall subtill to beguile , they may easily therefore yeeld . all these things now considered , it is no wonder to know man to bee thus seduced , and thus by this league to apostate so from god. chap. vii . that besides the former expresse league , there is a secret league made with satan by some , and who they be . it is a generall tenent of diuines , which write of this subject , that there is a double league , the one open and expressely made with the diuell visibly appearing , of which in the former chapter : the other is close , secret , and implicite , in a mutuall consent , but without any expr●sse termes from either the one or the other , as in the former . with this league the diuell contenteth himself sometimes , to wit , there , where hee will perceiueth that the party will not be brought vnto the other , which is such a one , as he intendeth not to imploy , otherwise then about seeming good things : or such an one , as he is contented to let him or her to make an outward shew of religion , to goe to the church , to heare the word , and to be able to talke thereof , as one that hath written the mysterie of witchcraft , hath by his experience obserued . for it s very probable , that satan dealeth not altogether with all his now , as hee did once amongst the heathen , and yet now doth amongst pagans ; nor as he did with the blind sots vnder popery , or with some of the better learned in that kingdome of darknesse ; nor as he doth with some ignorant , sillie , blockish people amongst vs , vncapable of the knowledge of the truth and power of religion : but that now , as hee hath taught his grand-sonnes , the iesuites , to refine popery somewhat , and to hide from their proselites in the entrance , the grossenesse of their idolatrie , to make them swallow downe popery at the first the more easily : so hath satan done in this arte of witcherie . or , it may be this , as christ allowed some , which openly as yet did not follow him : to haue power to cast out deuils in his name , mar. . , , . who were not , as hee said , against him , nor could lightly speake euill of him ; so will satan haue some also , which shall not openly bee his followers , but yet shall worke by his power , and herein also imitate christ. if it be asked , who these be , that thus are by a secret league workers by satan ? i answer in some sort , by way of similitude , from the direction of that place in mat. . . for satan will bee gods ape in all things whatsoeuer he can , and therefore will be also imitate , christ herein . . they are such as inuocate the deuill , by certaine superstitious forms of words and prayers , beleeuing that these meanes can effect what they haue offered them for , and doe withall earnestly desire , to haue them eff●ctuall . now the deuill hereto consenteth , and affordeth his power , at the vtterance of the words , to bring the thing to passe which is desired : here therefore , is a couenant and mutuall consent on both sides . for if a man or woman bee content to vse superstitious formes of inuocation for helpe in time of neede , and in vsing them , desireth in heart to haue the thing effected , if the deuill worke the feate , there is a secret compact : for they haue desired , and he hath consented . . they are such as doe know , that neither by gods worke in nature , nor by god● ordinances from his word , the things they doe , are warrantable , ( but rather heare such things forbidden , ) and that they also are absurd to common reason , and yet will they doe them , because they find an effect answerable to their expectation ; as for example , to vse spells , and charmes , which are plainly forbidden by god , and against which many arguments are alleaged by a learned man. hereto adde that which before i haue mentioned : the healing of a wound by anoynting the instrument which gaue the wound , which ke●kerman , both by reason and diuinity proueth to be witcherie , and sheweth that one anselmus the author thereof , was a very witch . many other witchery trickes better to be concealed , the● named , many vse , by which they suppose to find helpe . for if the remedie be not naturall , then it is supernaturall ; if supernaturall , then either from god , and so hath warrant from his word , and is ordinary , not miraculous ; for that worke of god hath ceased long since ; or else it is from the deuill , as the workes wrought by spels , and charmes , superstitious prayers , and such like , forbidden by god , must needs be . therefore such as doe these things , are in a kind of league with the deuill , though ignorantly they thinke otherwise ; because they are pleased to lay aside their reason , as men , to iudge of a naturall working , and their religion as christian men , in that they will doe such things , which neither in themselues , nor by gods ordinance , haue any power to effect that which they goe about to worke by them ; but only by the diuels power , who therefore is very well contented , to satisfie herein , their desire , and so is there betweene them a secret compact and league . . as those which in christs name cast out deuils , though they openly followed not christ , yet finding successe in their attempts , were not against christ , nor likely could speake ill of his power , by reason of their secret and implicit faith & couenant with christ : so these sorts of persons , finding their practices succesfull , are not against satan , nor can lightly speake ill of his working power , because of the secret and implicite league they haue with him , and especially , because of the profit they find come to them thereby . quest. it may be here asked , why satan will not vrge these , to make a more open league ? answ. it may be , besides the former reasons noted before , that he rests satisfied with this thought of them , that they are on his part , because they are not against him ; as also he is content to let them please themselues with hope of gods mercy , for that in thus doing , they suppose they sinne not , nor are in danger of the deuill , nor vnder gods wrath , as the other are , because they fall not so fouly into the pit of destruction , by an expresse league , as the other sort doe . chap. viii . that there are such as be called good witches , and how they ●●●y be knowne . as in gods church there be good and bad ; so in this kingdome of satan , there are good and bad witches . these good for white witches are commonly called blessers , healers , cunning wise men ; or women ( for there are of both sex●s ) but of this kind , many men . these haue a spirit also , as one ioane willimor acknowledged , and are in league with the diuell , as well as the bad and black witches be . by their spirit they learne , who are bad witches , and where they dwell , who are strucken , forespoken , and bewitched , and by them they learne how those doe , whom they vndertake to amend ; for the spirit is sent vnto their patients from them ; all which the foresaid ione vvillimot acknowledged before authority in her examination . the profession of these witches is , for the most part , to heale and cure such as bee taken , blasted , strucken , forespoken , as they vse to speake , and bewitched : all which cures they doe by their compact with the deuill . but though these witches be almost all healing witches , and cannot doe to man , or beast any hurt , except they procure some other to doe it , yet we may finde , that some of these sometimes haue the double facultie , both to blesse , and to curse , to hurt , and to heale , as it is probable balaam had , at the least in balaks imagination , numb . . . for he ascribeth to him the power of blessing & cursing , as had a famous witch , one hartley in lancash●re , and a woman witch ; of both which , master cooper in his mysterie of witchcraft doth make mention . but , i say , for the most part , i finde them curing witches ; some more obscure , and some more notable then others , as was the sorcerer simon magus , who be witched the people so , as they verily supposed that he did that hee did , by the power of god. when the text telleth vs , ●hat it was by sorce●ie , and ●o by the power of the diuell . their reward is for their curing , what people commonly wil giue them ; some take more , some take but a little , often nothing , and some may not take anything at all , as some haue professed , that if they should take any thing they could doe no good ; of such an one bodin maketh mention , which went ●ll in patched and ragged cloathes . heere also the diuell will imitate christ , who said freely ye receiue , freely giue . the good witches ( vntruely so called ) may be sundry wayes knowne . i. from the qualitie of the party , one commonly very ignorant of religion , an oberue● of times , of good & bad dayes , of good and bad lucke , very superstitious in many things not induring willingly such as ●care god , and such as delight in his word . they are also fantastically proud , as simon magus was , who boasted much o●●imselfe , as these doe of their gift and power ; as those in spaine , which call themselues salutadorres . ii. by his or her vnwillingnesse to conferre , either with godly and learned diuines , of their faith & good prayers , by which they professe to do such cures , or with godly and learned physicians , about such ●edicines as they prescribe to procure health : both which they auoid , lest their works of darknesse should come to light , and they be discouered to bee witches . iii. by their priuate and secret whisperings , mumblings and muttering● with a low voice , 〈◊〉 was the manner of witches to doe in old time , isa. . . & . . iv. by professing to bee able to helpe such as bee bewitched and forespoken : for the supernaturall worke of the diuell , as in case of be●itching , cā●ot be cured ( as learned men affirme ) by any natural meanes : this witches haue confessed also , and therefore must be by a league betweene the diuel and the witch . v. by the meanes which they doe vse to helpe such as come to them for helpe : as by onely touching the party : bodinus giueth instances , who thus cured the ague & tooth-ach . . by saying certaine prayers , as anne baker did , and ioane willimot : which be popish set prayers many of them ; as so many creeds , aue-maries and pater-nosters , as a witch confessed to me . . by charmes and spels , absurd , barbarous and ridiculous forms of words , and such like meanes , which haue no power from naturall working , nor from the ordinance of god , and therefore must needs be from the diuell . vi. by the remedies which these prescribe vnto others to doe , to haue helpe , as * one or two medicines for all diseases , impossible in nature to bee a●aileable in so great varietie , and therefore do no good , and are prescribed onely to couer their diabolicall practice and witchery . so to prescribe medicines made of such things , as are abhorring to nature , of which bodin maketh mention . to prescribe charmes , popish prayers , popish superstitions , and very witcheries themselues , as to hang amulets about the necke , and certaine pieces of holy scripture , to goe and scratch the suspected , to burne some of his or her haire , or some part of the beast bewitched , to pricke a needle or bodkin vnder the stoole where the witch sitteth , to make a witch-cake of bakers meale , and the bewitched parties v●ine : see for this and some others the like vanities , in master roberts practices , vnbesitting reasonable men , and ●ober christians . vii . by their foreknowledge to tell who those be that come to them , why , and for whom they come . thus could the witch of endor tell , that he tha● came disguised , was saul . thu● could hee that made the witchcake , tel the party which came to him to helpe his wife , of whom master roberts doth write . that such are witches , bodinus bringeth instances out of flanders , portugall , france . to tel also who are bewitched , and how , and who are witches , and where their marke is ; these be witches : for all these things they know by their spirit , as ioane willimot the leicestershire witch did confesse ; part hereof in her first , & part in her second examination , before seuerall iustices . for this foreknowledge physicians haue not by their art , neither haue these ignorant persons this by diuine inspiration , and therefore by compact with the diuell . viii . by shewing the suspected in a glasse , as hee that made the witch-cake did , before mentioned , who shewed the witch mary smith in a glasse . fernelius speaketh of such a witch , whom he , as himselfe saith , saw . this is an vndoubted marke of a witch , as one master edmunds of cambridge told me , who was one that for a time professed to helpe men to goods or money stolne , who was once by the heads of the vniuersitie questioned , as he confessed to mee , when hee had better learned christ , and giuen ouer his practice that way . he told mee two things ( besides many others , in a whole afternoones discourse at castlehiningham in essex ) neuer to bee forgotten . . that by his art he could find out him that stole frō another , but not for himselfe . . that the ground of this art was not so certa ine , but that hee might mistake , and so peraduenture accuse an honest man , in stead of the offender , and therefore gaue it ouer , albeit he said hee might haue made two hundred pound per annum of his skill . ix . by paines and like torment comming vpon this good witch , which is vpon the bewitched . conference i had once with a suspected healing witch , a man miserable poore , and of an horrid countenance , of whom i asking how hee knew a man or beast to be bewitched , hee told mee by two things . first , by his trouble in saying his prayers for the bewitched , which then he could hardly remember , and much adoe he had to make an end of them ; which prayers were so many creeds , so many aue-maries , so many pater nosters . secondly , by the paine which would seaze on himselfe as soone as he began his prayers , the very same which was vpon the bewitched . this skill hee learned of a woman , which taught him a secret , but what that ground of this witchcraft was , that could i by no meanes procure him to reueale . some know who are bewitched , as before i shewed , by their spirit , & some by some witchery means , of which bodinus maketh mention , and of many vaine people yet put in practice , when they suspect a party ; for which they deserued to be punished , if they had their desert . x. lastly , by requiring faith of such as come vnto them : physicians expect it not , neither dare any truely fearing god , rob thus god of his honour ( who curseth such as trust in man ) and yet these vvitches professe , that they cannot heale such as doe not beleeue in them . this bodinus sheweth by examples three or foure , whereof one healer came to a bishop , and willed him to trust in him to cure him , and this was in the hearing of bodinus himselfe , there in the chamber , and one doctor faber , a learned physician . thus may these , falsely so named good vvitches , be discouered . chap. ix . that none ought to goe to these wizards , witches , blessers , healers , cunning men or women , for helpe . that none ought to resort to these miscreants and cursed caitises , there be plenty of reasons . . the charge and cōmandement of god , forbidding the same expresly , leuit. . . . it is a spirituall defilement and whoredome , for the scripture faith , they go a whoring , leuit. . . and are defiled by them , leuit. . . . it is a dealing with the deuill , and seeking of helpe from him , as ahaziah did : for you haue heard by the confession of a witch , that such haue a familiar , and some haue beene knowne to inuocate the deuill to cure another : and surely their mumbled , and senselesse prayers , what are they , but watch words betweene the deuill and them ? i knew one , that hearing a little boy greatly tormented in the next roome where hee was , went out into a back-side , and staying sometime there , returnd in againe , but yet in a great sweate , the boy that had cryed a whole weeke , ceased presently his crying : the wizard prescribed ( if the child telt paine againe ) a certaine medicine of diuers hearbes , which i had from the man himselfe : but ouer the head , and before hee beganne to prescribe the medicine , these words must bee written , as they were taken from his owne mouth . onguint manera iaiaanquintmanera , very senselesse ; but in these words were hidden the power of the medicine , and were the watch-word betweene the deuill and him , to effect the worke . those therefore which goe to these wizards , seeke helpe of the deuill . it is an heathenish practice , to seeke to such , i●a . . . & . . . king. . . now wee should not be like the abominable heathen , in any euill , much lesse in these abominations . . they which seeke vnto them , are commonly wicked , and euill people , haunted themselues by an euill spirit , who suggesteth this course into them , as hee did into saul , . sam. . yea , such as esteeme of these , and thinke they worke in gods name , and by his power , are bewitched in so thinking , act . , . . it is found true by dayly experience , that those which most vse them , most neede them : for these vvitches either breede , or nourish diuelish and vncharitable conceits , in those that seeke v●to them : as that they dwell by ill neighbours ; that when any ill happeneth vnto them , to theirs , or to their cartell , that they are blasted , taken with an ill planet , strucken , that some ill thing went ouer them , that they are ouer-looked , forspoken , and bewitched by some one or other , and therefore they must seeke for helpe , and this must be of them , or of such as be like them , wizards and vvitches . by which speeches , and wicked counsell , they are continually kept on worke in daily seeking to them , when any , the vry least crosse happeneth vnto them , because they are euer imagining vvitchcraft , and that the onely remedy for helpe is , to seeke vnto these . . learned men of all sorts generally condemne this running to these wizards : saint augustine , saint busili and saint chrysostome . hippocrates an heathen , calleth those nebulones , which by satannicall meanes , professe to cure diseases , and saith , ( marke an heathens words ) that god which purgeth the most desperate euils , is our deliuerance . some schoolmen hold it to bee an apostasie , to seeke and vse helpe of witches : aquinas , bonanen . albertus , durand , cited by bodin . master roberts citeth the lawes of emperours , and the decrees against such . all the godly and learned diuines in our dayes doe condemne the same , the dead by writing , the liuing vina voce in their sermons . . they often lose their labour , for sometimes the healer is but a counterfeit witch , ( worthy seuere punishment for deluding people : ) and though a witch , yet can hee , or shee doe nothing , but by the deuils helpe , and he himselfe hath confessed to the vvitch , that hee cannot cure that sometimes , which at the bad witches instigation hee hath inflicted . againe , satan , though hee hath his healers , yet must they liue one by another : therefore he healeth for one vvitch , one or two diseases , for another more , not for one all , and this , as it happeneth by their conditions , in the bargaine-making with the deuill , when they enter into league with the deuill . sometime this white vvitch cannot cure the bewitched , without the consent of the bad vvitch , which caused it , or ( which is fearefull to thinke vpon , ) till the same disease be put vpon some other , or that the witch be bewitched to death , which hath inflicted the torment vpon the diseased partie . all these bodinus noteth , with examples cut of sprangerus an inquisitour that examined , had the confessions , and put to death great numbers of witches . these vvitches , to keepe their credit , often deliuer their medicines with an i● : if it doe no good , come againe . when they r●turne and finde that the deuill hath not remoued the disease , or that god being displeased , will not let them ; then the vvizards blame them , that they came not in time , or they applied not the meanes aright , or that they wanted faith to beleeue , or at least they acknowledged their power not great inough , and therefore they aduise them to goe to a more cunning man or woman , and so direct them vnto another vvitch , or deuill , for helpe , worse then themselues . . and lastly , the lord threatneth to set his face against that soule , and to cut him off from amongst his people , that seeketh vnto them . let these reasons disswade vs therefore , from helping our selues by such detestable means so abhorred and hated of god. chap. x. that many yet runne vnto these witches , and their reasons which they alleadge , answered . there is no action so bad , but if men either get , or saue thereby , there will bee both the practice , and the approbation thereof , euer by some : so are men captiuated to the care of a bodily safety , and preseruation of an outward estate in this life . so it happeneth in this case , of going vnto , and seeking helpe of vvitches , who vse such reasons as these , to countenance their going to them . i. such surely worke by god , because they vse good prayers , and good words , and often name god. but to answer this , let them remember that the diuell himselfe can vse good words , mar. . . and . . act. . that hee can counterfeit the habit and words of an holy man samuel , . sam. . , , . that he can turne himselfe into an angell of light , . cor. . therefore hee can teach his seruants to faine holinesse . as for their prayers , they are foolish , popish , superstitious , if not all , most of them , and some of them learned of the diuell himselfe , as some haue confessed . ii. that they vse oyntments , hearbs and medicines to cure the diseased . i answer , these are but colourings to couer their witcherie . . because they vse but one medicine , and the same commonly to cure many diseases . . because they cannot cure any disease , but that which is by cherie , and therefore they say , that such persons , or that thing is bewitched , for which the commers to them seeke remedie , shewing hereby what diseases they can cure . therefore naturall medicines to cure supernaturall diseases , are vsed onely to hide their witchcraft , and sorceries . iii. that it may be , as some thinke , that they haue a gift from god , this way to doe good . answ. there is no reasonable probabilitie for this , for then god would not condemne them , nor such as seeke to them : neither would hee suffer his seruants to bee so afflicted , ( as you haue heard ) in vsing his gifts ; hee would not so ill reward his seruants : and this conceit of being the power of god , was in the bewitched samaritans , who thought so ou r●well of simon magus , as these samari●an-like bewitched people do of these silly ma-gooses . iv. that they haue indured great torment , and great losses of cattell , and could not otherwise finde helpe . iob was in another manner tormented , and receiued farre greater losses , yet he depended vpon god , patiently waited his leisure , resolued to trust in god , though hee should haue dyed , and therefore was at length deliuered . a woman which had a disease twelue yeeres , & had spent all she had , vnder the hands of physicians to be cured , but could not , but rather grew worse , yet shee resorted not to diabolicall means ( that we reade of ) though ordinarie meanes failed her , but waited gods good time , and was miraculously deliuered , mar. . . . so another woman had a spirit of ●●fi●mi●ie , and was bound by satan eighteene yeeres ; yet she would not ( for any thing wee know ) vse any ill meanes for her helpe : for the text saith ; shee was a daughter of abraham , luk. . , . and therefore was at the length also cured . v. that many haue gone to such , and found present remedy . . as some haue found remedy , so other some haue not , euen by your owne testimony ; so set one against the other . . the lawfulnesse of an action is not to bee iudged by the successe . wicked men in ill wayes prosper sometimes , to the hardening of their heart in euill , and so is there a spirituall plague vpon them for their wickednesse , which they doe not consider of . . wee haue the apostles lesson . we may not doe euill , that good may come thereof : the going to them god forbids , and therefore euill : and bodily ease will not excuse the sinne before god. . let such consider what before is deliuered , touching such as bee holpen , whether they continue well , or whether a worse euill hath not after befalne them , or whether the like hath not hapned to some of theirs , or to some of their cattell , or to some of their friends , as stories shew , that so it hath hapned , and so it may still fall out . vi. that they haue helpe from these at a little or no cost at all , whereas physicke is very chargeable . but let such consider , that physicall meanes is of god , in the vse whereof wee may pray for a blessing ; whereas this is of the diuell , and the remedy with a curse . we cannot , wee may not pray to god to finde remedie in seeking to the diuell . it 's also a miserable sparing , to spare the purse , and to damne the soule . vii that these speake against bad witches , and often discouer them , and therefore cannot they themselues be bad . this is no good argument ; for hee may bee bad inough himselfe , that speaketh against another , in some thing worse then himselfe . as for the discouerie of a bad witch , you haue heard by the testimony and conf●ssion of a witch , that this they doe by the diuels telling : therefore being in league with the diuell , they are for all these pretexts to bee detested , and their villanies before god to be abhorred . chap. xi . that there are bad witches ; and here of their profession , and practice , and how many things must concurre in bewitching any thing . all witches , in truth , are bad witches , and none good ; but thus we distingu●sh them , after the vulgar speech : it is needlesse to make particular proofe of this sort : historie , experience , and confessio● of such witches are euidence inough . of this sort are men , but very many women , yonger , and older , but almost all very miserably poore , the basest sort of people , both in birth and breeding , most incapable of instruction , and cursedly negligent , and prophanely contemners of the sauing knowledge generally , people they are of ill natures , of a wicked disposition , and spitefully malicious against any with whom they are displeased , eagerly pursuing to be reuenged . the profession of these is , by the diuels instigation , onely to doe hurt . to doe mischiefe is their common practice : ye● some of them also ( as with the white witch ) the diuell dispenseth with , to helpe , as well as to hurt , as the lancashire witch chattox could by he owne confession : and that ol● mother witch dembdike , as o●her witches at the barre con●●ssed of her . so could iohn samuel the witch of warboys bewitch and vnbewitch , as his wife confessed : and examples of these bodinus giueth . all these witches haue diuels and familiar spirits , as is ●uident by the confession of a multitude of witches ; those in la●cashire , leicestershire , bedfordshire , northamptonshire ; by others in france , germany and other places ; so as this is a truth not to be doubted of . these spirits appeare in sundry shapes , yea the same spirit to the same party in diuers forms , as chattox diuell called fansie , would be sometimes to her , like a browne dog , sometimes like a man , and sometimes like a beare , as shee confessed . these spirits are receiued of one from another witch , as ioane willimot had a spirit by william berry her master , who receiued it by his blowing into her mouth . this ioane afterward helped ellen greene to two spirits . many such instances may be brought . but the diuell vncalled commeth and offereth himselfe to most , as hee did to dembdik● , to iames deuice , to lewis gaufredy , and infinite others . some call for one by name , through the perswasion of another , as once a boy at bradley calling bun , bun , looking vp to the thatch of the house , there leapt a toade to him , which went vp to his crown , and sucked . some witch calleth spiri●s to g●ue them to others , when before they haue drawne them to consent to haue them , as the forenamed willimot did , called pusse and hiffe , and gaue them to ellen greene. some witch teacheth another to vse some ceremonie to haue a spirit , as to goe to the sacrament , and bring away the bread , and to giue it to the next thing which they should meet , as old dembdike aduised iames deuice to doe : or to goe about the churchyard , and to kisse whatsoeuer they meete . by these , and many other such like wayes these common witches come by their spirits : for of other magicians i speake not heere . by these damned spirits doe these cursed caytiffes worke all their malice and mischiefe . for these they call , whē they would doe harme , as farre as these spirits haue power to doe hurt , and then bid them doe this or that for them . thus iames deuice willed dandy his spirit to goe and kill mistresse townley . elizabeth deuice the mother , called ball , her browne dogge , to kill iohn robinson . chattox called for fansy her dogge , to goe and byte one moores cow to kill the same . for these spirits can doe great mischiefe , if god permit , many wayes . they can worke vpon the minde of men and women to stirre vp lusts and ill passions . gaufredy had a spirit to st●rre vp lust in any hee breathed vpon . philip flower had a spirit , to make one thomas simson to loue her : other instances master roberts doth giue . they can make men and women madde and frantique , as mary smithes spirit did edmund newton . they can annoy the body many wayes ; the relations of the tryall and arraignment of witches , are full of variety herein . they can kill both man and beast , and blast corne , and doe many other euils and harmes : needl●sse it is to take vp time with instancing particulars : they can bespot linnen cloathes with pictures of toads , snakes , and other vermine ; as the spirit of one hellen ienkenson did a buck of cloathes of mistresse moulshow , because she had the day before helped to search the witch , and found the marke vpon her . thus they worke by their spirits , and else by themselues can effectuate nothing : neither can the spirits doe any thing without gods permissiō . for this wee must know , that three things must concur in the bewitching of one man , or any other thing whatsoeuer . . before any of gods creatures can be annoyed , he must giue way and permit the same : this all will grant , who acknowledge a diuine power and prouidence of god ruling and disposing of all things . ii. then the operation of the deuill , according to the power of god permitting , which hee knoweth either before , as is cleare in the story of iob , chap. . and . also by the relation touching the witches , which bewitched the e. of rutlands children ; where wee may reade , how ioane flower , called for , and willed rutterkinne her cat , to goe and mischiefe the lady katherine , and the cat cried mew , and thereby shewed the witch , that she could not doe her any hurt . or the spirit knoweth not before , but when he hath gone and made triall , and then findeth his power limited , as we may reade in the relation of the warbois witches : how mother samuel sent two of her spirits against master throgmorton and his wife , who making triall what they could doe , returned , and told her , that god would not suffer them to preuaile . iii. before the spirit worke for any witch ( though he will goe for himselfe , and of himselfe , where he hath no league with the witch ) yet to do for her or him , hee will not , without their consent and will , to make them guilty with him . the witch therefore must doe something to set him on , as to call him , to bid him goe , to giue him something before he goe , as an old witch gaue him a cocke : of which wee may reade in master giffords dialogue of witches . so they send , but the deuill doth the harme , and not they . neuerthelesse they are made guilty of these mischiefes . . because they call them and bid these spirits doe such euls . . because they speake , and doe such things as please the deuils , and which they desire and counsell to haue done , while they themselues goe about and doe the mischiefe , ( which though the deuils can doe ) yet will they not doe it for them , without these watch-words , and signes . . that they thinke verily , that they haue giuen them power to do the mischiefes , laid to their charge , and thereupon they confesse , they hurt such and such persons , or killed this or that man or beast . . because they assume to themselues , a kind of glory within themselues , when the people feare them , and they haue a ioy in their hearts , that they can awe others so by such thoughts of them . . and lastly ▪ by the couenant made with the deuill , they thinke , that what hee doth , is done by their commanding power ouer them , and that they must so do , because they will haue them to doe so . for these reasons may the deuils deedes bee imputed to them : and they may be said to doe , what the spirits doe , though their owne words and deedes haue no force in them of themselues , to effect their wills ; albeit satan maketh them beleeue otherwise : but herein are they notably deceiued , as also when they thinke themselues to haue him at command to doe their pleasures : for , . the spirit will do more sometimes , then the vvitch would haue him . for agnes samuel a vvitch of vvarboys , i●treated the spirit blue ▪ that mistresse ioane throgmorton might not haue any such extreme ●its : but shee could not preuaile with him . . he will not vndoe that sometimes which the witch wisheth to be vndone againe , as the witches of vvarboise , all three , endeauoured to vnwitch the lady cromwell , but could not . . hee will threa●en the witch , and offer some violence vnto her , if shee will not doe what he would haue her , as the spirit did old dembdike , who shoued and pushed her into a ditch , because she would not goe and helpe chattox the witch ( whome dembdike could not abide ) to make pictures . so chattox spirit threw her downe , because when hee appeared , shee would not speake vnto him . yea , bodinus telleth vs , that when one called his spirit , and then did not set him on worke , he presently killed him . . hee will annoy them , as he did mother samuel , tormenting her in her body grieuously : & as he did chattox , taking her eye-sight from her , yea , and would sometimes come gaping vpon her in the forme of a beare , with open mouth , as if he would haue worried her , as shee confessed . . hee will discouer the witches practices , and will endeuour to bring them to their confusion and end : as the spirit told master throgmortons children in their fits . . and lastly , hee will faile them , and breake promise with them , in their greatest neede ; as he did a famous witch in hungarie , after shee was in prison , where wanting food , did then eate her owne flesh and perished . thus wee may see , how little command they haue ouer spirits , but as the spirits lift , for their owne aduantage . chap. xii . to know whether one bee bewitched , and the signes thereof . god permitting , and the deuill working at the witches command , man or woman , beasts or other creatures may be bewitched . now , to know who are bewitched , what course better can bee taken , then to gather the signes frō such as certainly haue beene knowne to haue beene bewitched , and that by the confession of witches arraigned and condemned for the same : as , when learned and skilfull physicions can find no distemper in the body , or any probable reason of any naturall cause of such griefe , pangs , and violent vexations , as the patient in the iudgement of all the beholders doth endure : as master throgmortons child did , when neither doctor barrow , nor master butler , learned physicions , could yeeld any sound reason of ; as to neeze lowde and thicke , almost halfe an houre together , till blood come out of the nose and mouth : to haue a great swelling , and heauing in the belly , then a passing to the throate ready to stoppe her breath , to make one speechlesse , and set the teeth together , to shake sometimes the legge , sometimes the arme , sometimes the head , as it were a feuer or some running palsie , to thrust out ones arme so stiffe and straight , as not possible to bow it , and such like motions as befell those children . when some parts of a man , now fingers , now toes doerot , and no rules of art , or experience can doe any good , but rather the worse , by the best meanes ; or if seeming in the euening to bee healing , in the morning to be found to haue gone backward , as it did with one iohn orkton , bewitched by one mary smith of linne . when a very healthy body on a suddaine shall feele violent torture , pinching at the heart , bereauing him of sense , and so distract the patient , as hee or shee is ready to teare the haire of their head , as it befell one elizabeth hancock , bewitched by the forenamed mary smith , or being in health , strong and trauelling by the way , to be suddainely taken , and to fall down lame , become speechlesse , lose the vse of one side saue the eye , to haue the head drawne awry , the face and countenance deformed , hammes lame and turned out of course , feeling within prickings , as with elsons and sickles , as did one abraham law , bewitched by one alizon deuice , meeting him by the way . when two or moe in the same family , or dwelling asunder , one or moe in one towne , and othersome in another , are taken in the like strange fits in most things , as were master throgmortons children , the lady cromwell , who had visited those children and burnt some haire of the suspected witch : so was master auery , and his sister one mistresse belcher , dwelling in seuerall places : for such violent strange fits cannot come vpon naturall causes , so suddainly alike to diuers persons , in so seuerall places , except some infectious disease should happen among them , to take it one of another . when the afflicted partie , or parties in their fits , do tell truly many things : some things past , as the elder daughter of master throgmorton did , who told what the witch had beene doing . some things in doing : as shee told where her vncle and others were in the towne : where the witch was , and whither going , what they said and did when they met her . these sisters could tell in their fits , in what case and state one and another were , at the same instant , being . . or miles asunder , and also when the witch fed her spirits , and what shee said vnto them , as mistris ioane could tell some things to come , as in her first fit , how many in that house should be bewitched , and named the number and persons : also the other ( as well as this sister , ) told what the witch agnes samuel would doe , if m. throg . would go and speake with her ; they foretold their fits in their fits , how many afterwards , and how long they should hold them : that mother samuel should willingly confesse her fault , and the time whē . all these proued very true : yet these things are no effects of naturall diseases . when one shall doe many things , neeze , scritch , groane pittifully , start fearefully , heaue vp the belly , bounce vp with the body stran●ely , become senselesse , not hearing , seeing , or feeling : to speak also many things to purpose , and yet out of the fit to know not any thing hereof : as it hapned with these children . when there is strength supernaturall , as that a very strong man shall not bee able to keepe downe a child of nine yeeres old vpon a bed . so it was with one of master throgmortons . when the diseased doe vomit vp crooked pinnes , iron , coales , brimstone , nayles , needles , leade , waxe , haire , strawe , or some such like things ; such haue beene seene to haue been vomited vp : as doctor cotta witnesseth and produceth the witnesses for the same , and those learned men . when ( with other things concurring , else this is no sure signe ) any doe see , not in a fancie or dreame , but visibly some apparition , and thereupon some mischiefe to befall them : as it did to one master young of london , the apparance of a water-dogge to runne ouer his bed ; and at another time one cloathed in russet , with a bush beard , speaking to him . so also toads and crabs , crawling about his house , after which hee was tormented . so master auerie , whom before i haue mentioned , saw as hee rode in his coach homeward a vision , and forthwith his coach-horses fell downe dead . one master engersmen in bedfordshire , driuing a cart of corne to bedford , saw a great blacke sow grasing , which went along with them : at length the horses brake their carriage , and ranne away to bedford : so at the returning backe they saw the same sow , and had the like violent course of horses : the chiefe man , afterwards , by a stroake of a beetle vpon his brest , fell into a trance suddenly , and was in his senses distracted , and continued for a long time in extasies and grieuous perplexitie . to these may bee added what formerly is written of the signes of such as the diuell tormenteth ; for what hee can doe without the association of a witch , that can he doe when hee is willed by the witch to doe his worke . and thus much briefely for these signes of persons bewitched . chap. xiii . what those things be which witches doe , by which they doe set their spirits on worke to doe mischiefe , and by which they are said to bewitch . though as you haue heard , witches doe not the harme themselues , yet doe they that which the spirit will haue them to doe , before hee will worke the mischiefe . hee sets them on , puts into their hearts euill thoughts : hee inflameth them with rancor , yea and appeareth visibly speaking to them , counselling and vrging them to doe this and that ; before hee doth the hurt , they agree ; and so the witch sendeth him , who is ready inough to goe of himselfe , but he will not , in cases of witchcraft . that which the witches doe , are a● watch-words and signes , that the diuell may know , as it were , when , where , and vpon whom to doe mischiefe . the meanes which they vse , are diuers , and many , by which ( as we commonly speake ) they bewitch man , or beast . by cursing and banning , and bitter imprecations : this is very vsuall with such : and the diuell encourageth them thereto , as he did one mary smith of linne , the effect whereof fell on iohn orkton , whose fingers she wished might rot off , when he was strong and well , and so they did , and his toes too afterward . by threatnings with curses : as chattox the lancashire witch did one hugh moore , anne nutter and others , who dyed thereupon . by charms & spels , the words whereof being repeated , the diu●ll will doe hurt . bodin mentioneth how a maide could get no butter , when a boy repeated a verse , till he was made to pronounce it backward againe . by a charme did gaufredy bewitch one louyse chapeau , into whom the diuell entred . by certaine formes of words like prayers , vsing the name of god and the lord iesus , or the virgin mary , whom they call our lady ; seeming hereby to call vpon them for a blessing , they vse these as a watchword for their spirits , as when they say , here is a good horse , god saue him , &c. by praising and by words of commendations : this bodinus confirmeth by many testimonies : and p. de loyer de spectris , who citeth au. gellius his noctes atticae for the same : wherevpon the italians hearing any to praise others very much , say , di gratia no gli diate mal d'ochio . by their lookes , if with an intent to hurt : thus could one gamaliel greete do , into whom whilst he was swearing , a spirit like a white mouse entred , as ioane willimot , the leicestershire witch confessed before authoritie . bodinus also mentioneth this kinde of hurting , and virgil , in this verse , nescio quis oculis , teneros mihi fascinat agnos . by their breath , as a witch in the diocesse of constance , who blowing , infected the whole body of a man with leprosie : so did gaufredy bewitch with his breath . by touching with the hand or finger , as ellen greene , one of the leicestershire witches , touched one iohn patshets wife and her child in the midwiues armes , and then sent her spirits to witch them to death . for the spirit dandy said to the lancashire witch iames deuice , whē hee went to one duckworths house , thou hast touched him , and therfore haue i power ouer him . a witch touched but the brests of a woman that gaue sucke , and d●yed vp her milke : this danaeus witnesseth , mary sutton , a bedfordshire witch , did but touch the necke of one mr eng●rs seruants onely with her finger , and he was presently after her departure miserably vexed . by making pictures of waxe and clay of those which they would bewitch , and either roast them , or bury them , that as they consume , so wil the parties ; a notable story hereof is in boëtius of one king duffe , a scottish king , which is recorded fully in the chron. of scotland , the lancashire witch chattox , and some others were much exercised in this diuellish practice , as their confessions in their examinations doe witnes . ioane flower , which bewitched the earle of rutlands children , would curse the lo : rosse , and take feathers and bloud & boile them together , vsing many diuellish speeches and gestures , as her daughter philip confessed . by tying of certaine knots , as saint ierome testifieth in vita hilarionis . by sacrifices , as balaam attempted : and as a woman before-named did offer a cocke , and another a beetle ( as serres in the french chronicle witnesseth in henry the . dayes ) or some the very paring of nailes , or but a piece of a girdle , as a spirit asked of the forenamed ioane flower . by getting something of those whom they meane to bewitch : so the witch flower got the right hand gloue of the lord rosses , which shee first rub'd on the backe of her spirit rutterkin , then put it into hote boyling water , after taking it out , pricking it often , and wished that the lord rosse might neuer thriue . there was a boy at bradley , which a spirit in for●e of a toade called bun ; which spirit as he confessed , told him , that to kil a mans horse , which he rode to the water , hee must get the owner to giue him something , as bread & cheese , or what else , before hee could kill him . by the witches giuing something , as inchanted powder , oyntment , hearbs , yea , or apples , or strawberries , bread , cheese , drinke : this hath beene found true many times . by these ( and no doubt many other wayes ) they worke to effect their wils , and do bewitch others . chap. xiv . who they be that are most subiect to be hurt by these bad witches : and of the remedies against witchcraft . though god may try his dearest children this way , yet it is very seldome , and vpon their goods rather then vpon their bodies : yet sometimes it hath beene found , that they haue preuailed to the taking away of the life of some , who haue been reputed religious . such as vsually & most commonly are plagued by them , are , . carnall gospellers , such as professe religion● , without the power of religion , new●rals , time-seruers , very worldlings , libertines , profane , onely outsides , lukewarme laodiceans , and such like . ii. grosly superstitious , heathenish obseruers of times , of good or bad lucke , or vnlucky dayes , being dismayed at signes , as at the power of planets : so when they stumble at first going out at the doores , when they meete with a splay-footed woman , or a hare crossing them , when they put on . hose or shoo before another , as the left before the right , their bleeding suddenly at the nose , their burning of their eare or cheeke , right or left , the falling of salt , the croaking of rauens , the chattering of magpies , with a thousand of other heathenish obseruations . iii. such as vpon any manner of crosse are easily led away to thinke themselues bewitched : for wee commonly finde where people least suspect such , there is the most freedome from such . iv. those that most feare them , whom they doe suspect to bee witches , and for feare doe giue something vnto them . for such are often paid home for this their feare of man , when ( it may be ) in their course of life , they feare neither god nor diuell , bu● liue very licenciously . the veritie of these things wil appeare , by obseruing commonly such as bee bewitched and by considering what manner of persons they bee for the most part . therefore to preuent the power of diuels , & whatsoeuer witches can doe , let vs labour , . to entertaine and vphold the preaching of the gospell . for where it commeth , downe goeth the power of witchery , act. . & . histories tell vs , where the gospell came amongst the heathen , there this hellish power of deuils and spirits , greatly diminished : as in norway , and those other northerne coasts . and doe we not see , that where the word is faithfully preached , and people obedient thereto , how these places are , either not at all , or very rarely troubled with witches ? where poperie and prophanenesse is , with contempt of preaching , or vile neglect thereof , there such miscreants are rife . for surely there is no inchantment in iacob , nor any diuination in israel . ii. with outward meanes labour to bring forth fruits worthy the gospell , and amendment of life : for god hedgeth the vertuous man about , iob . so as satan cannot come at him , without very speciall licence from god , and that onely for a triall : the angels of god doe also pitch their tents about such , psal. . yea , and haue charge ouer them to keepe them in their waies , psal. . , . iii. to haue holy and religious duties in our families , to pray with them rising vp , and lying downe , and to lift vp our hearts in holy and heauenly eiaculations in our going out , and in performing the duties of our particular callings : for , pray continually , saith the apostle , . thes. . and saint iames telleth vs , that the prayer of a righteous man auaileth much , if it bee feruent . dauid did not onely serue god openly in the tabernacle , but returned home , to blesse his house , . sam. . . and iob euery day sacrificed to god , and sanctified his children and family , chap. . . and god gaue to israel a law to sanctifie their houses . iv. to goe euer well armed against these rulers of darkenesse , deuils and euill spirits , furnished with the heauenly furniture and spirituall weapons , of which the apostle speaketh , ephe. . , . v. being thus qualified , and thus armed , to trust in god only , who will keepe thee vnder the shadow of his wings , psal. . and feare no witches , nor deuils ; knowing euer this , that they cannot doe the very least harme to any of the least creatures of god , without leaue from him : no , not to enter into the swine of the very gadarens . therefore rest on him , and when any crosse happeneth , say with an holy subiection to his will , it is the lord , let him doe what seemeth him good , . sam. . . it is the lord that giueth , it is the lord that taketh away , blessed bee the name of the lord , iob . . chap. xv. of the meanes which haue beene vsed by diuers to helpe themselues , when they thinke they , or any thing they haue is bewitched . it is a miserable thing to see the vanity of people in so clear light of gods gospell , how they runne yet , either to vnlawfull , or to weake and very vncertaine meanes , to relieue themselues in cases of suspected witchcraft , as these and such like ; for i will recite onely the most vsuall . i. to runne to a white witch , and to seeke helpe so from the deuill , and to put in practice his or her tricks of witcherie ( of which before ) to driue away a deuill , and to helpe the bewitched : an vgodly course as before is proued , and accursed before god. ii. to beate the suspected , as master enger did mary sutton the bedfordshire witch , vpon which , his seruants were well ; so one william faireborne did bear anne baker , the leicestershire witch , wherevpon his sonne thomas recouered and amended . sometimes such effects follow after , but wee must remember , . that this is not euer so , as fell out with one henry mills , who had ill nights after . . except it bee by the appointment of the magistrate , it is against the law of man , and being a priuate reuenge , is against the law of god. . this then being euill , we may not doe it , that good may come thereof , it s no meanes of gods appointment . . the torment vpon the partie is by the deuill , which sometimes the witch cānot remoue , if shee would : the three witches of warboyse , would haue vnwitched the lady cromwell , but could not : if shee doe , it is by making a prayer to him ; of which bodin giueth a fearefull example of a witch , praying to the deuill , to cure one whom shee had bewitched : and if the deuill doe cease to torment , it is because he would nourish this reuengeing practice against both gods law , and against the law of the land ; we may not violently iniure others , because they haue hurt vs. iii. to burne something of the witches , which , what effect it may haue to heale the bewitched , i know not , nor vpon what ground , either in naturall reason or in religion : but this i am sure of , that when the lady cromwell , made some haire of mother samuels to be cut off , and her hairelace with it to be burnt , the children of master throgmorton were not the better , and the lady was bewitched soone after , so as when mother samuel had tryed her husband , and after , her daughter to vnwitch her , they could not . for they may send their spirits to do mischiefe , but it appeareth by this , that the deuill , except he list , is not at their command to helpe and heale the partie . iv. to fetch the suspected , and to scratch him or her to get blood , as one master auery and his sister did scratch two witches , and drew blood of them at northhampton , & presently found ease : but this must wee know , . that albeit they had a little ease , while the witches were with them , yet they were no sooner out of sight , but hee and shee were in their old fits , and more vehemently tormented then before . this is then no certaine remedy . . it is no lawfull remedie , no more then beating the suspected . violence vpon priuate motion , is a reuenge , and wee may not offer it to another , to ease our selues . . this is a remedy which the deuils themselues haue confessed to practise , & which the diuell hath strengthened some to be able to do : as you may reade in the relation of master throgmortons children in foure seuerall places , especially of one mary , a little child , kneeling on her knees , who scratched the yong vvitch a big maide , whilst the child was in her fit , and said that the spirit bade her doe it ; that the spirit willed her not to pity the witches crying , that the spirit held downe the witch to her , that it forced her to scratch , stretching forth her armes , and straining her fingers , whether shee would or no , to doe it . is this a good and christian remedy , wherewith the deuill is so well pleased ? neither for all the scratching did the children amend , but were againe in their fits , and that often afterwards . yea i haue read , that a woman vvitch willed voluntarily one to scratch her to helpe him . v. some in the fits bring in the suspected , and make the same to touch the afflicted partie . this may be vsed , but yet no resting therevpon : for , . i haue shewed , that by touching they bewitch people : the signe is therefore vncertaine . . by the suspecteds presence , though sometime the afflicted hath had ease , as was proued in master throgmortons children often ; yet in that relation we find two things : first , that at mother samuels presence , when mistresse iane throgmorton began her fits , she grew worse , and the rest fell into their fits at another time , as soone as they saw her . secondly , that the said mother samuel , when shee perceiued afterwards , that the children were the better for her being with them , made a new composition with the diuell , that they should be ill wen she was with them , and this the children in their fits reuealed openly . so that the witches presence or absence is but a very vncertaine meanes , seeing that is of no force either way , but as they make their league with the deuill : for there is no naturall reason for it , nor diuine ordinance . there was another triall vsed very often by m. trogmorton , to bring his children out of their fits , which was this : to make the witch to say , i charge thee , thou deuill , as i loue thee , & haue authority ouer thee , and am a witch , & guilty of this matter , that thou suffer this child to bee well at this present : and by and by the child should be well . but here note , that the story telleth vs , that one of the spirits was the author and counsellor to this , and told one of the children in her fit , that if agnes samuel were made to speake these words , the child should for the present be well . what warrant they had to take the deuils instruction , and to make her vse these words , so cursed & fearefull , i leaue to the iudgement of the wise and religious . vi. some goe to them , and threaten the suspected , to carry them before authority , to prosecute law against them , and to hang them ; & thereupon some haue been well . bodinus giueth diuers instances hereof . this may be vsed : they may be threatned with the course of iustice , to make them feare . but this is no certaine remedy : for some witches are so far from being hereby moued to cease their witcheries , as on the contrary they are the more prouoked to euill , as was mary smith of linne , who being threatned by iames scot , that he would hang her , if his wife had any such fits , as aforetime shee had , did soone after bewitch her againe , & she was tormented as formerly she had beene . this and such other like means people do vse for ease & helpe , but they are either vncertaine or vnlawfull . the best is fasting and prayer , to remoue a diuell , as before hath beene deliuered : for god onely can free vs from diuels and witches , and his meanes appointed must we only vse , and therein expect from him a blessing . chap. xvi . that witches may be discouered , though there be many difficulties therein , and the causes thereof . it is not to bee doubted , but that witches may be detected ; this is certaine . . from god , in the giuing of his law against witches , exo. . . thou shalt not suffer a witch to liue . which implyeth a discouery of them , or else it could neuer be put in execution , and so should bee a law to no purpose . . from history : first diuine : for saul found our witches , and executed the law vpon them , . sam. . and so did good iosias , . kin. . . secondly , wee haue chronicles and many relations made of the euident discourse of witches . . how tryals in our owne countrey at many assises . so as it is cleere that witches may be discouered , though it cannot bee denied , but that there are some difficulties therin , and that for these reasons : i. because of the secrecy of the grounds of witchcraft so close and hidden , as being one of the greatest works of darknes committed this day vnder the sun. ii. for that from naturall causes may arise very strange tortures , pangs and torments , as if the afflicted were bewitched in the iudgement of most ordinary apprehensions . iii. because of cunning counterfeits , who can so liuely expresse the outward & visible apparances of such as are bewitched , as if they were indeed really possessed & bewitched . iv. for that witnesses may feigne their accusations , yea and confirme them by oath to be true : of which wee haue a notable example of one grace , or rather gracelesse , sowerbutts , inticed by a priest or iesuite called tomson , alias southworth , to accuse her owne grand mother , her aunt , and another woman , all three protestants , of witchery , and that she had by them been afflicted , and seene them in their practices of witchery , in the night , somtimes in one place , & sometimes in another , naming when , where and how , and the ground of all this was , because they wold not become , forsooth , romane catholiques : a bloudy practice , fit for a romanist , and very vnnatural . v. because of the strong imagination of such as suspect themselues to bee bewitched , which will make them thinke verily that they see strange apparitions ; and for feare will dreame of the suspected , and so may cry out and talke of him or her in their fearefull dreames , the fantasie being oppressed . and if the disease called the mare , happen to such an one , then their sweating , their mouing , and struggling , with an imagination of one creeping vpon them , from the feete to their brest , ( they awaking in feare and trembling ) will make them say and sweare too , that they are bewitched . vi. for that vaine persons many times are the pursuers of the suspected , who are so transported with rage and vncharitable desire of reuenge , ( they still fearing some harme by them , except they can rid them out of the way ) that they will ouer-diligently gather matter to strengthen their suspicions : some out from meere imagination ; some from words & deeds taken in the worst sense ; some from the sight of some creature on a sudden , as a cat , weasell , polcar , or such like , late in the euening , where they saw not any before ; some from idle relations of superstitious neighbours ; some from accidents hapning vpon others , vpon a suspected person , and ( their falling out ; & if the pursuers be of some abilitie , to these shall bee added the too confident auouching of some flatterers , that such an one is a witch , and all tending to further the rage of the pursuer , to bring the suspected to his or her end . vii . because there may concurre many seeming probabilities , which commonly mis lead many for want of iudgement , and for want of throughly weighing the weight of them in such a case , taking such presumptions for sufficient proofe , when they are nothing so . viii . and lastly , for want of deepe search into the subtilty of satan , who ( as is proued ) often worketh without any association , or league with the witch : yea ( as is also before declared , ) the diseases or death of men or beasts may be meerely naturall , and no work of satan therein at all , and yet euen in these things he hath his mischieuous deuices , to make them to be cast vpon some man or woman , altogether innocent of the same and thus he doth it . he knoweth when his power is granted him of god to doe hurt to man or beast , also hee knoweth the growing of a naturall disease in man or beast : he knoweth the ripening thereof , & at what time it will breake out . now marke , before his owne act , or that in nature breake out , he stirreth vp some occasion to make the party , man or woman , to be afflicted in their persons , or cattel , to fall out with some angry neighbor , man or woman , either immediately , or some smal time before ; that so this act of his owne , or of nature may be imputed vnto that angry waspish-natured & shrewd-tongued neighbours , so come to bee reputed a witch : which hee hauing gained by two or three such pestilent practices , he setteth wicked people on to follow such an one to death , that innocent blou● may be shed , & many become guilty thereof , which he thirsteth after . a mischi●uous subtiltie of all the wise-hearted grand-iury gentlemen seriously to be considered of . and this should make angry malicious natures , such as be giuen to cursing , railing and bitter speeches , to be reformed , euen in this respect , lest god punish them , by giuing them ouer vnto this bloudy practise of satan , to their shame and destruction . for these reasons it happeneth , that it is an hard thing to discouer the practices of witchcraft , without more diligen● search , then is commonly vsed to detect witches . chap. xvii . that there are some great presumptions of a witch , for which he or shee may be brought before authoritie to be examined . i will not heere trouble my selfe to set downe the many surmises of people that such & such are witches , because they be the vain cōceits of the addle-headed , of silly fooles , or of ●rattling gossips , or of superstitiously fearfull , or of fansiefull melancholicks , or of discomposed and crazed wits , as a diuine speaketh . but heere i will set downe such probabilities , as may iustly cause the suspected to be questioned , as these : i. to be much giuen to cursing and imprecations , vpon light occasion , and withall to vse threatnings to be reuenged . and presently thereupon euill to happen , and this not once , or twice , to one or two , but often , and to diuers persons . this is a great presumption ( all these circumstances withall considered ) because satan offers himselfe ( as before is shewed ) vnto such , and such meanes , wee finde that witches vse to bewitch men and beasts ; yet is this but a presumption , for that many are so bitter spirited , that they will curse & ban , & threaten reuenge , and yet be no witches . also satan is subtill , as is noted in the former chapter , to make vse of gods leaue giuen to himselfe , and of the working of naturall diseases , which vpon cursings breake out , as is caused thereby . ii. an implicit confession , when any come & accuse them , for vexing them , hurting them , or their cattell ; they shall hereupon say , you should haue let me alone then : as anne baker a witch , said vnto one miles : or , i haue not hurt you yet , as mother samuel said to the lady cromwell , when she caused her haire to be burnt : or to say to one , i will promise you that i will doe you no hurt , vpon this or that condition , as others haue said . these kinde of speeches are in manner of confession of their power of hurting , and yet but a presumption ; because such speeches haue beene , and are vsed vpon diuers occasions , by others which are no witches . iii. the suspecteds diligent inquiry after the sicke party , and an ouer-inquisitiuenesse to know how such an one doth , falling sicke presently vpon his or her cursing and threatning , with the suspecteds comming to visit him or her vnsent for , especially after they be forbidden the house . thus haue those done which haue beene found condemned for witches : yet but a presumption , because mans heart being reuengefull , and hauing cursed and threatned , and hearing of some sudden mischance , is so taken vp with a cursed ioy , as maketh him or her thus to do , and yet by no league with the diuell . for salomons words may not onely bee applyed to witches , but euen to all others , as an inbred euil in mans heart , reioyce not at the fall of thine enemy . and for comming being forbidden , it is the impudency of some of the poorer sort , rude and ill-mannered to doe so , and to bring some small thing to curry fauour againe . iv. the naming of the suspected in their fits , and also where they haue been , & what they haue done here or there , as master throgmortons children could doe , and that often , and euer found true . this is a great presumption ; yet is this but a presumption ; because this is only the diuels testimony , who can lye , and that more often then speake truth . christ would not allow his witnesse of him in a point most true : nor saint paul in the due praises of him and sylas . his witnesse then may not be receiued , as sufficient in case of ones life . he may accuse an innocent , as i shewed before out of m. edmunds giuing ouer his practice to finde stolne goods . and satan , wee reade , would accuse iob to god himselfe to bee an hypocrite , and to be ready to bee a blasphemer . and hee is called the accuser of the brethren . albeit i cannot deny , but this hath very often proued true : yet seeing the diuell is such an one , as you heard , christian men should not take his witnesse , to giue in a verdict vpon oath , and so sweare that the d●u●ll hath therein spoken the truth . be it far from good men to confirme any word of the diuell by oath , if it bee not an euident t●uth , without the diuels testimony , who in speaking the truth , hath a lying inten● , & speaketh some truths of things done , which may be found to be so , that hee may wrap with them some pernicious lye , which cannot bee tryed to be true , but must rest vpon his owne testimony to insnare the bloud of the innocent . v. an apparition of the party suspected , whom the afflicted in their fits seeme to see . this is a great suspition : for some bewitched haue cryed out , seeing those who were suspected to be witches , and called vpon them by name , as mistresse belcher in northamptonshire , of ioane vaughan , m. engers man , or mary sutton of bedfordshire . so did m. throgm . children vpon mother samuel : yet this is but a presumption , though a strong one : because these apparitions are wrought by the diuel , who can represent vnto the fantasie such as the parties vse to feare , in which his representation , hee may as well lye , as in his other witnesse . for if the diuell can represent the witch a seeming samuel , saying , i see gods ascending out of the earth , to beguile saul ; may wee not thinke he can represent a common ordinary person , man or woman vnregenerate ( though no witch ) to the fantasie of vaine persons , to deceiue them and others , that will giue credit to the diuell ? vi. the common report of neighbours of all sorts , if withall the suspected be of kin to a conuicted witch , as sonne , daughter , brother , sister , neece , or nephew , or grandchild , or a seruant man or maid , or of familiar acquaintance with such an one . this is a cause of suspicion : for common reports of neere neighbours of all sorts do arise out of some shewes , and witches are known to endeuour to make others witches , such as they dayly conuerse with , as mother samuel of warboys did her daughter : old dembdike the lancashire witch did her grand-daughter , & grand-son , her daughter and a neighbour of hers ; yet all this is but a presumption ; because a common report may arise , though not vpon no grounds , yet vpon very weake grounds , being duely examined : and though witches doe labour to make others like themselues ; yet we find , when mothers haue beene executed for witchery , some of their children haue not onely beene no witcherly miscreants , but by gods mercy , haue become religious and zealous christians , of which i could giue some instances . vii . the testimony of a wizard , the cunning man or woman ; this may be a great presumption : for who can better discouer a witch , then a witch ? and many haue bin found such , whom the wizard hath accused to be witches . but yet this is but a presumption ; because , if he be not a counterfeit ( taking vpon him to know more then hee doth ) but indeed a very witch ; yet is his testimony sometime the testimony onely of the di●ell , by whom he commeth to know another to be a witch , and not vpon his owne knowledge ; and though in this case he be found to speake true sometimes , yet may he lye also , being instructed by the father of lyes . but as concerning this witnesse , if a wizard happen to cast out of himselfe an accusation against another without asking , it may bee vsed for a presumption : but none may goe to such an one to aske his testimonie , nor vse his skill to discouer a witch , no more then for this end , to goe to the diuell himselfe . to vse a sieue and a paire of sheeres , with certa●n words : to put something vnder the threshold , where the suspected goeth in , or vnder the stoole where he or she sitteth , and many such witchery tricks and illusions of satan to be detested . to burne some cloathes in which the sicke party lyeth , for to torment the witch ; to burne part of the creature in paine ; to burne aliue one , to saue the rest ; & to make the witch to come thither : these are execrable sacrifices made to the diuell , to be abhorred of all true christians . the romanes in old time put to death such as by magick would discouer theeues , to come by their goods stolne . christians then should abhorre these abominations . some think it lawfull to try one suspected , by casting him or her into the water , and binde their armes acrosse : and if they sinke not , but doe swim , then to be iudged witches , as m. enger tryed vpon mary sutton , the first time bound as before , and then shee swamme like a planke : then was shee sear●hed , and the marke found ; and by counsell giuen him , she was the second time cast into a mill-damme very deepe , thus bound ; her right thumbe to her left toe , and her left thumbe to her right toe , who sate vpon the water , and turned round like a wheele , as in a whirlepoole , yet they had her tyed in a rope , lest shee should haue sunke . but doctor cotta doth by many reasons , disswade from this tryall , as not naturall , nor according to reason in nature , and therefore must come from some other power , but not of god : for that were a miracle , which wee are not now to expect from god , and therefore this strange worke is from the diuell . the obiections made he answereth fully . there needs no miraculous meanes more to detect witches , then other secret practices , and it is an adulterous , and vnbeleeuing generation to looke for a signe : and what is this but a presumptuous expectation of an extraordinary reuelation from god without warrant ? of other vnlawfull tryals , see delrio , lib. . c. . sect . . chap. xviii . of the maine point to conuict one of witchcraft , and the proofes thereof . to conuict any one of witchcraft , is to proue a league made with the deuil . in this only act standeth the very reality of a witch ; without which neither she nor he ( howsoeuer suspected , and great shewes of probability concurring ) are not to be condemned for witches . without this league , they bee free , though the deuill hurt mens bodies , kill their ca●tell , and that ill haps fall out , vpon his or her cursing . this is the principall point to be enquired after in all enquiries ; this must be only aimed at ; all presumptions must tend to proue this , and to discouer this league ; without which , no word , no touching , no breathing , no giuing nor receiuing , are of force to bewitch any . if this be not proued , all the strange fits , apparitiōs , naming of the suspected in trances , suddaine falling down at the sight of the suspected , the ease which some receiue when the suspected are executed , bee no good grounds for to find them guiltie of witchcraft , and to hang them . this league therfore , though neuer so secretly made , is to bee discouered ; seeing it is that only which maketh a witch , & by which all is done , which iustly can be laid to her or his charge . now , they that make this league , haue a familiar spirit . for this is true , as soone as the league is made , the spirit , one or moe , is familiar with them , as before is proued . this was proofe sufficient of a witch in sauls , and iosias time . tthen witches were knowne to haue familiar spirits : and such haue they now , by which , after the league made , they worke all their mischiefes . now the witch thus in league and familiarity with the deuill , is conuicted by these euidences : . by a witches marke , which is vpon these baser sort of witches , and this by sucking , or otherwise by the deuils touching , experiēce proueth the truth of this , and innumerable instances are brought for examples . tertullian found this true , & saith , it is the deuils custome to marke his : god hath his marke for his , ezek. . reu. . & . the beast will haue his marke , re. . ( who is the deuils lieutenant ) so the deuil himselfe will haue his marke : see the relations of witches , & the witnes of many learned mē , writing of witches and witchcraft . therfore where this marke is , there is a league and a familiar spirit . search diligently therefore for it in euery place , and lest one bee deceiued by a naturall marke , note this , from that . this is insensible , and being pricked will not bleede . when the mark therefore is found , try it , but so as the witch perceiue it not , seeming as not to haue found it , and then let one pricke in some other places , & another in the meane space there : it s somtimes like a little teate , somtimes but a blewish spot , sometimes red spots like a fleabiting , somtimes the flesh is sunke in and hollow , as a famous witch confessed , who also said , that witches couer thē , and some haue confessed , that they haue bin taken away ; but , saith that vvitch , they grow againe , and come to their old forme . and therefore , though this marke be not found at first , yet it may at length : once searching therefore must not serue : for some out of fear , some other for fauour , make a negligent search . it is fit therefore searchers should be sworne to search , and search very diligently , in such a case of life and death , and for the detection of so great an height of imp●ety . ii. by witches words : as when shee or he hath bene heard to call vpon their spirits , or to speake to them , or to talke of them to any , inticing them to receiue such familiars , offering one , and counselling to doe something to get one . also , when they haue beene heard telling of the killing of some man or beast , or of the hurting of them , or when they haue not onely threatned reuenge vpon any , or their cattell , but haue foretold particularly what shal happen to such an one , and the same sound true , and their boasting afterwards thereof . furthermore , if they haue beene heard to speake of their transportation from home to certaine places of their meetings with others there , of which transportations stories make mention : and also the relations of the lancashire witches meeting at malkin tower , some . together , and were carried by spirits in l●kenesse of foales , as those witches confested . these speeches are to be inquired after , & who can witnes them : for they proue the league and familiarity with the diuell . iii. by the witches deeds , as when any haue seen them with their spirits , or seene to feede some creatures secretly , or where th● witch hath put such , with the smell of the place , which ( as very learned men doe auo●c● , & is found true by experi●nce ) w●ll stinke detestably . a●●o , when it can be found , that they haue made pictures ( as the lancashi●● witches did ) hellish compositions , or any such witchery arts , as is before mentioned , cha . . moreouer when they giue any thing to any man , or other creature , which immediately causeth either paines , or death . iv. by the witches extasies , which some of them haue been found in , of which peter de loyer , in his book de spectris . giueth liuely instances , with which the delight hereof witches are so taken , as they will hardly conceale the same , but will tell it to one or other ; and if they do not , it cannot be , but at one time or other they will be found therein . v. by some one or moe fellow witches , confessing their owne witchcraft , & bearing witnesse against others , so as they can make good the truth of their witnesse , and giue sufficient proofe thereof : as that they haue seene them with their spirits , or that they haue receiued spirits from them ; that they can tell , when they vsed witcherie tricks to do harme ; or that they told to do harme ; or that they had done ; or that they can shew the marke vpon them ; or that they haue bin together in their meetings , and such like , as the lancashire witches gaue testimony one against another of these things . vi. by some witnesse of god himselfe , hapning vpon the execrable curses of witches vpon thēselues , praying god to shew some token , if they be guilty , as fell vpon mother samuel the warboys witch , who by bitter curses vpon her selfe , seeking to cleare her selfe , wishing some signe to be shewed , if she were guilty , presently her chinne did bleed , the very place where her spirits did sucke , as afterwards sh●e confested . so one i●nn●t pr●st● a york●h●re 〈◊〉 was brought to the 〈…〉 one m. lister bewitched by her to death , which shee no sooner did touch , but the corps bled fresh bloud . such an euidence sometimes , though not alwaies , is giuen from god , when he is so pleased to detect such malefactors guilty of bloud . vii . by the witches owne confession of giuing their soules to the diuell , and of the spirits which they haue , and how they came by them . if any thinke that it is almost impossible to make witches confess● thus much , they are deceiued ; for i find by histories exceeding many to haue confessed , and in our owne relations of arraigned and condemned witches , wherein i finde how a witch hath confessed the fact , to the afflicted , being brought vnto him , and charged with bewitching him : as alizon deuice did to iohn law. so to the afflicted friends , as did mother samuel to m. throgmorton . some to iustices , when they were examined , as did the lancashire and rutland witches . some to the iudges so freely , as made the iudges and the iustices to admire thereat , as they did at lancaster . some in terrour of conscience , truely apprehending the fearefulnesse of their league made , as did one magdalen a french gentlewoman , seduced by lewis gaufredy , who also himselfe at length made a large con●ession before his death . we see therefore , that witches may be brought to confesse their witchcraft . and thus much for the sound euidences , more then presumptions , vpon which they may bee found guilty , and iustly be condemned , and put to death . chap. xix . of the maner of examining witches . there is required great diligence , wisedome and circumspection in the examination of a witch . it were fit and necessarie for such as be in authoritie , and haue witches brought before them , that they should bee men , in some sort , well seene in treatises of witchcraft , to know how to proceed vnderstandingly in detecting them , & ●o be able to iudge whē the witnesses speak to the point . that which the witnesses speake in this case , may be reduced to three heads . . to weake coniectures , which are commonly alledged by the weaker sort , arising out of their owne imaginations , or idle speeches of some others . all of this kinde the wise examiner may draw together , to make so of all , perhaps , a presumption ; and in hearing the suspected par●ies answer to these , may collect matter of more weight . . to strong presumptions , such as are before set down , cha . . which are much to bee insisted vpon . to suffi●ient proofes , o● which in the former chap. last before . the proofe of the first , if no further presumptions can bee made , may cause a watchful ●y● ouer the suspected , & do deserue a sharpe admonition 〈◊〉 authoritie , that the party take heede for increase iustly of any 〈◊〉 though light suspicions , for th● time to come , and so to sen● her or him home againe , if th● law will permit . the second sort , which ar● great presumptions , being iustified by some witnesses , are iust cause of the suspecteds imprisonment , and are worthy , after triall at the barre ( though not of death ) yet of very seuere punishment for the same , such as th● wisedome of the iudge , and the lawes will allow of . but good euidence for the third , maketh the party or parties iustly guilty of death , and they ought to dye for the same . now , concerning the parties to be examined , they are many and in this order to be brought in , and that apart , & not in the hearing one of another . . is the afflicted party , if he o● she can come to giue testimony . this party is to bee questioned in these things : . how , when and where , and vpon what occasion the paine hap●ed to him or her ? . how they be in their fits ? what vnderstanding or memory they retaine , and with what apparitions their minds be troubled ? . how the fit ends , and how they be aft●r the same ? by th●se may be gathered the naturall or supernaturall quality of the disease . . whether they haue had the iudgement of some learned and iudicious physician , touching the nature of the disease ? . why they should thinke the disease to come by witchcraft , and not rather , either to be a naturall disease , or satans worke , through gods permission , without any league with a witch ? . and lastly , who it is they do● suspect , and vpon what good grounds ? ii. are the friends , father , mother , brethren , sisters and such as are neere , and dayly attend the affl●cted in their fits ? . the same questions may bee demanded of these also . . they are to be questioned in the presump●●ōs very throughly , as they be , in chap. . lastly , whether any search hath beene made , to find the marke ? if they haue searched and found any , then how they know it from a naturall marke ? if search haue not beene made , then to command some fittest for the purpose , to make diligent search . . are indifferent neighbours . but some are fearfull , superstitious , or children , or old silly persons , whose testimonies are to be heard , but not easily credited , as being persons in such a case as this is , very much subiect to mistaking . other neighbors , such as be of vnderstanding , wel aduised and conscionable , are to be questioned , and their testimonies regarded . in questioning of these , it is to bee demanded , . whether they haue seen the party or parties in their fits , and how often ? . what the life and course of such hath been ? . what they thinke of the disease , whe●her natural , or by the diuel , or whether the party doth not counterfeit , and their reasons euery way ? . what they think of the suspected party , his or her life and conuersation ? . if they suspect any , then vpon what grounds ? and heere inquire of them the presumptious , and the more euident proofes . . are suspected aduersaries , either to the afflicted , or to the suspected witch . though ill wil , we say , neuer speaketh wel , as being willing wilfully to mistake : yet is ill will desirous to finde matter , and will pry very narrowly into euery thing , to discouer what they desire to finde . therefore though it bee wisedome to suspect ill will , yet may some things be found out by them , which otherwise may be mistaken , or lye hid . inquiry may be made of these : . touching the afflicted person , what his conuersation is ; and whether there be any probabilitie of counterfeiting ? then concerning the suspected , what hee or she is , and why thought to be witches ? . the physician , if vse haue beene made of him . it is very necessary to haue his iudgement in this case , to know whether the disease bee naturall , as hee vpon mature deliberation , and diligent search hath found it ? or whether there bee any counterfeiting herein ? or if the disease be not naturall , yet whether satan may not mixe with it his supernaturall power , beyond the force of the disease ? these are for physicians to iudge : and therefore it is very requisite to haue the aduice of some iudicious physiciā herein . . the report of a white or good witch , as the people call him or her . this witch must be brought before authority , and it must be demanded of him or her , . what they haue reported of the suspected partie ? . vpon what grounds they haue thus accused the said partie ? for such an one may know the other to be a witch , one of these two waies : . either vpon some inward acquaintance ; and so either by sight hath obserued , or by conference hath learned so much from the suspected , or by his owne familiar spirits , as before i haue shewed by example in chap. . in one ioane willimot . now , if such an one bee a witch indeede ; he or shee can discouer the other , and can tell where their marke is , what bee their practices of witchcraft , & so is able to conuince the other of the crime . therefore such a witnesse in these things must be diligently examined . and if he or she cannot bring sufficient proofe to make the accusation good , such an one deserueth seuere punishing , for their speeches against the suspected . vii . are the suspected witches whole family able and fit to answer , and to giue euidence , also such as be known to haue had inward familiarity with the suspected ? these vpon the parties present apprehension , are to be brought before authority also , and forthwith , vpon their attaching , to be kept asunder from the suspected , and one from conferring with another , except it be openly heard what they say : for these of all other are most likely to be able to detect the suspected , in his or her secret sayings , or doings . at their apprehension , then also to search the house diligently , for pictures , or powders , bones , knots , po●s , or places where their spirits may be kept , oyntments , and for haire cut , books of witchcraft , or charmes , and such like . these are to be examined , . of the suspecteds cursings and threatnings . . of his or her much inquiry after the afflicted partie , how he doth ; and when he or she began to be so inquisitiue ; as whether , vpon some present falling out , and after his or her cursing and threates ? . in hearing the party to be il , whether he or she boast any thing , or reioyced thereupon , with the reasons thereof ? after the examination of these presumptions , then to inquire further : . whether they haue seene him or her call vpon any spirit , or to speake of it to them , or to haue seene them feeding them , or found any secret place to be suspected , and giuing forth a noysome and stinking smell ? . whether they haue heard the suspected to foretell of mishaps to befal any , or heard them speake of their power to hurt this or that , or of their transportation , to this or that place , or of their meetings in the night there ? or knowne them to haue vsed charmes or spels ? . whether they haue seene them with any other suspected of witchcraft , and to haue secretly receiued any thing from them , and what it was ? to haue made any pictures ? or to haue vsed any other tricks of witchcrafts ? see delrio , l. . s. . p. . . whether they haue desired to haue something belonging to the afflicted , before the same party were afflicted ? or whether the suspected hee or shee did get any thing , to send or to carry to the foresaid afflicted , and what fell out thereupon ? and what the suspected did at his or her returne ; . whether they euer found the suspected in any extasie or trance , when & where ? & what he or she hath told them therevpon afterwards ? . what he or she hath been heard to say or doe vpon the afflicted ? his or her crying out of the said suspected in the fits or trances ; & of his after accusing the suspected out of the fits ? whether before hearing they should be apprehended , feare of death surprised him or her , and being apprehended , if he or she sought to get out of the way ? now , while these sorts are in examining , it were very good , in the meane space , to haue a godly and learned diuine , and somewhat well read in the discourses of witchcraft and impieties thereof , to be instructing the suspected , of the points of saluation , of the damnable cursednesse of witchcraft , and his or her fearefull state of death eternall , if guilty and not repentant . that thus by gods blessing , in the ministers instruction , and his earnest praying for a blessing before he begin , the suspected may bee haply prepared to confession before authority , when he or shee is examined . viii . after all the rest , is the suspected to bee examined , but alone also at the first , from the hearing of all the other witnesses , or examinates . the examination of this must bee according to the answers of the others , and their proofes & reasons , & that in the order as they were examined , & to make this suspected to answer distinctly to euery oftheir testimonies against him or her . in thus orderly examining him or her suspected to marke his or her downe-cast lookes , feare , doubtfull answers , varying speeches , contradictions , cunning euasions , their lying , or defending of this or that speech and deede , or excusing the same . also to obserue , if any words fall from him or her , tending to some confession , as to say , if you will bee good vnto me , i will tell you , &c. and whether hee or she can be brought to shead teares , or no : for it is auouched by learned men , vpon experience in many trials of witches , that a witch indeede , will hardly or neuer shead a teare , except god worke the grace of true repentance , which will appeare by a free confession . if after this examination alone , he or she will not confesse , then to bring the witnesses , one by one , to his or her face , to iust fie their former testimonies ; and to heare his or her answeres againe , and to marke how they either agree or disagree from the former . if n●ne of these will worke to bring them to confesse , then such as haue authority to examine , should begin to vse sharp speeches , and to threaten with imprisonment and death . and if the presumptions bee strong , then if the law will permit ( as it doth in other countries in this case ) to vse torture , or to make a shew thereof at least , to make them confesse , as many haue done hereupon in other countries . but this extremitie shall not neede , if thus an examination be made , as it ought to bee , and withall , that prayer be made to god for a blessing in proceeding thereto ; as once in france , vpon the examination of that grand witch lewis gaufredy , before noble commissioners ? one o● these being ( as the story saith ) zealously affected , when hee perceiued how cunningly the witch by his answeres soug●t to blind the eye of iustice , and that they could not catch him ; he intreated the rest to pray with him ; which hauing beene done with one accord , the wretch in his answers was so confounded , as he was taken in his own words , and so by gods hand , being thereto inforced , he fell to a full confession of his fearefull apostasie from god ; and so was condemned and burnt aliue , as witches be there . chap. xx. the holy scriptures do condemne all sorts of witches . the distinctions of witches into good and bad , is only according to the vse of speech amongst the people : for witches are all bad , and condemned by god , not onely for that they do hurt , but because they are witches . yea such witches god doth condemne , as abomination to him & to be rooted out , as men of all sorts both heretofore , and y●t now too many , are ouer fauorable vnto : this is cleare and manifest many waies : as . by the words of the law , where it is said , thou shalt not suffer a witch to liue : as if it had bine said , if thou shalt find one that is a witch : though such an one as thou couldest bee contented to winke at , and to passe by ( as people now doe such as be called with vs , good witches ) yet shalt thou not suffer him or her to liue ; no more then a bad witch : if a witch , then ought he or shee to die for the same . ii. by the examples of all recorded in the scriptures , whom we find to be such kind of witches , as got credit and estimation , loue and liking ( as good witches doe , and not as the bad , hatred & ill will ) with potentates and great persons in the world , as did the m●gicians & sorcerers with pharaoh , with nab●chadnezar & b●lthazzar . as did 〈◊〉 simon magus with 〈…〉 who was held to be the great power of god , act. . likewise elymas was with sergius paulus , and the pythonisse with her masters , act. . such they were , as by great persons were sent for , as those in egypt and caldea . such as they would make vse of , as balak did of balaam , as manasseh did of wizards , and as saul did of the witch of endor . such they were , as many of the people ( as ours do too , to good witches ) sought vnto , inquired after , ier. . . resorted vnto , yea and counselled one another to seeke vnto , whom they heard and beleeued , as they did their false prophets . to these they had regard , and after these , as the scripture speaketh , they went a whoring such they were as were openly known among the heathen , as among the egyptian● , exo. . ca●aa●te● deu. . ● . p●ilistims . isa. & caldeans , dan. & & al●● amongst the israelites , as appeareth by their resorting to them , and yet these god vtterly condemned , howsoeuer men esteemed of them . iii. by all the meanes giuen vnto them , by which these sorts are set forth , & rather such as be now held good witches , then such as be held cursing and bad witches . . is chosem , deut. . . . king. . which commeth of chasam , futura praedixit . a diuiner foreshewing things to come . such , people delighted in , and consulted with , ier. . ezek. . . such an one was balaam , ● . . . . is megnonen or gnonen , deu. . . gnanan , nubem abduxit , this is called a southsayer excontemplatione coeli , aut nubium , eorumque colore & motu aliquid praedicere : obseruator nubium : a gazer on the heauens , and from the cloudes to foretell something . to these did the people giue eare , ier. . . and such an one was manasseh . . is m●nachesh . deu. . . of nachash , explorauit , scrutator , a searcher out , qui dies vel hor as explorat , & so coniectures and foretelleth . an obseruer of times , to know when it is best to begin a businesse , as hamans witches did , by casting lots before him . of this manasseh also was guilty . . is mechashshepth , deut. . . isa. . . of chaphash , magiam exercuit , a magician , one that can deceiue the eye-sight , by making something appeare to the sight , otherwise then it is : such pharaoh called to him to oppose moses , those two , iannes and iambres , of whom s. paul speaketh : and hereof also was m●nasseh guilty , . chron. . . . is choreb , deut. . . of chabar , consociatus est : an inchanter , or coniure● : one ioyned in league with another , as the witch is with 〈◊〉 diuell : such an one vsed ch●rmes to tame serpents , psal. ● . . many such were in babylon , isa. . . this is the same that lachash is , eccl. . . incantatio . 〈◊〉 ob , deut. . . leuit. . . one which hath a spirit , in hebrew is called ob , which in him or her doe giue answer to such as come to inquire of them : such an o●e was the witch of endor , . sam. , quaeritè mihi mulierem ; babentem ob , or pythonem : such an ●ue was ●he pythonesse , which brought her masters much gaine , act. . such as haue this spirit within thē , make answer out of their belly , of things past , present and to come , to such ●s come to enqu●re of them ; their bodies being swolne like a bottle ● or speaking low , as out of the ground , a whisperer , isa. . . and hereupon he or she is called ventriloquus . to such the people had regard , leu. . . and incouraged one another thereto , isa. . . . is iidgnoni . deut. . . of iadang , nouit , a wizard , . sa. . . one also that can foretell things , and so called for his or her knowledge , as now wee terme a wiseman , such an one a wise man , or a wise woman . after this sort the people also sought , leuit. . & ● . . . is doreshel-hammathim , deut. . . con●ulens mortuos , a ne●romancer , one that consulteth with the dead , isa. . . to know what he would desire of them . to which perhaps may allude that supposed speaking of diues , of o●● rising from the dead to tell his brethren what they should doe , luk . . a●e ha●t●●m , isa. . ● o● at ●●●udo , ●uch as whisper with secret and 〈◊〉 words , as our white witches doe , in endeuouring to helpe man or beast . to these the egyptians sought , as they did to their idols , as the prophet sheweth . these are by vs translated , charmers . . are chartummim , exo. . . some doe call them iuglers , deceiuers , beguiling the sight : some hold them to bee casters of natiuities , genethliaci ; which tell people their fortune , by the time of their birth : and they are called chartummim , from their making of circles , and characters : being compounded of cheret , calamus , a quill or pen , & ataman , clausit , shut vp . these are onely the names expressed in the hebrew tongue , in all the old testament , which set out rather good witches , then these cursing bad witches , which none can abide , but such as bee of their society . in the new testament we find , onely the word magus , a magician , act. . the septuagints translate the hebrew words by diuers greeke words , to set out rather the good , thē bad witch . as cledomizomenos from his same : another apophthegnomenos for his short and sententious speaking : another ornithescopos , because hee foretold things by flying of birds : another eggastromuthus , one speaking out of the belly : another gnostes from knowledge , a diuiner . so that all the names of hebrew and greeke in the old and new testament , run vpon such witches , as the world doth follow after , rather then vpon this hurting , and cursing , which i note not , as if these could doe no harme , but , . to shew how crosse god is , in his iudgement and condemnation of witches , from the common course of men , who wholly , and only fly vpon the blacke witches , hunt them , imprison them , and hang them ( as they deserue well ) but they can passe by these white witches , whom the holy scriptures doe so decipher to vs , and condemne . these they can countenance and maintaine : because these can satisfie their vaine curiosities , their inquisitiue natures , idle fantasies ; yea and sometimes their mischieuous purposes : but the end of such courses will be bitter : let saul and manasseh bee a warning to all this kinde . . to manifest the bloudy malice of satan in these latter times against mankinde , who hath stirred vp such cruel witches , as bee wholly vpon reuenge , tormenting men , and women , and their cattell , making a trade of killing and murthering , of which sort the scriptures hardly giue an instance , except it bee in balaam hyred to curse gods people . it may be , others could and did mischiefe : but it cannot bee concluded , either from the instances of examples , or from their names , except , perhaps , somewhere the septuagint do vse the word pharmacos , which yet is vsed , as well in the better , as in the worse sense . let vs therefore learne to follow the lord , hate witches , wizards , magicians , southsayers , fortune-tellers , astrologians , inchanters , iuggling companions , dealing with sorcerie and witchcraft . . for the great dishonour offered to god by these hellish miscreants , in the entrance , in the practice , and end of their diuellish arts. . in conscience to gods commandement , vtterly forbidding to regard such , leuit. . . for it is spirituall whoredome , and defilement , leuit. . . . because such as vsed them first , were heathē , as egyptians , canaanites , philistims● & chaldeans : such as in israel followed the heathenish customes , were wicked and vngodly : as saul , who was a murtherer , . sam. . a profane neglecter of gods worship , . chron. . . and one whom god had forsaken had taken his spirit from , . sa. . . an euil spirit was vpon him , to whom god vouchsafed no answer by sacred means , . sam. . . and therefore he fell to witches . and what was manasseh , but an idolater , and an obseruer of times , & so fell to witchery , and to such as had familiars ? and the people which delighted in these , were haters of the true teachers , and beleeued false prophets , dreamers , and diuiners , ierem. . . and with vs , what are they which regard these sorts , but ●ither superstitious papists , or neuterals , or atheists ? . the euill which in the end will ensue to such as hearken to these ; what got saul by going to them ? they may soothe vp for a time these vaine persons , but at length the diuell wil pay them home : examples abroad , and in histories , and within our selues obserued , may terrifie all good christians from seeking vnto , and regarding of such . for it 's plainly said , that the lord setteth his face against such , to cut them off , luk. . . and if god be against them , what may they looke for in the end ? chap. xxi . that all sorts of witches ought to dye , euen because they be witches . there ought no such distinction of witches to be made into good and bad , blessing and cursing , white and blacke witches , as thereby either sort should escape death . they may differ in name , but al are abomination to the lord , and ought to dye . . the law of god saith , without exception ; thou shalt not suffer a witch to liue . if a witch , iustly conuicted , death is due to such an one . . they all make a league with the diuell : an act so execrable , to renounce god , and to b● take themselues to the diuel , as for this thing onely they deserue death in the highest degree . . for these abominations the lord vtterly destroyed the canaanites , deut. . . and plagued manasseh , . chron. . . which wickednesse of his was so abhorred of god , as in his displeasure he mentioned it many yeeres after by ieremy , as a cause of remouing the iewes from their land , and of leading them away captiue into a strange land , ier. . . . idolaters ought to dye , exod. . . & . , . and inticers to idolatry , deut. . . because they worship diuels , psal. . . . cor. . . reu. . . but witches worship diuels , they inuocate them , craue helpe of them , worke by them , and doe them homage , sacrifice to them , and they doe it not to stocks and stones so mediately to the diuell , as other idolaters doe , but immediately to the very diuell himselfe . and therefore are the greatest idolaters that can be , and so most worthy of death . it will bee granted that bad witches ought to dye , as being guilty some of murther , other some of committing filihinesse with diuels , by the confession of innumerable witches ; and for much mischiefe , and manifold harmes which they doe . but still some doubt of so round dealing with the white witches , which cure folk , & do as they imagine great good , tell wonders , and delight their hearers , & sometimes their beholders . the imagined good witches , the coniurer , enchanter , magician , southsayer , and the rest ought to dye ; for besides the former reasons ; . as hath beene proued ; the course of the scriptures is generally against these . . saul and iosias put these sorts to death , . sa. . . kin. . . and king iames in his booke saith of magicians and necromancers , that they ought to be dealt with , as sorcerers . . in other countries such haue beene put to death . in flanders was there a magician , which by curing many diseases became famous , and was reputed a holy man , couering his witchery , with appointing people to fast , to say their pater noster , & to goe on pilgrimage to this or that st , but his magick practices being found out , hee had his desert . in france there was a woman witch , which did cure some with a pretended medicine , and by saying these words , in the name of the father , and of the son , and of the holy ghost , & of st anthony , and st michael , thou maist be cured of thy disease , cōmending withal the party to heare masse nine dayes : but for all this , she had iudgement to be burnt for her witchcraft . for these healers are oftentimes hurting witches withall , and all healers do entice people from god , in requiring faith of them , & do cause the people to run a whoring after them , as moses speaketh , leu. . . being therfore in league with satā , being abominable idolaters , intising people from their faith in god , they are worthy to die . . very heathen emperours haue put to death such as were necromancers , such as vsed to cure diseases , such as would vndertake to foretell successe of warres , & such haue bin exiled , if not put to death , as would by art. magicke ; discouer them , see examples of these in bodins daemonomania . they offend then that countenance them , that preuent their apprehension , their iudgement , and iust deserued punishment . chap. xxii . that the bad witches in their tryall , persecution , conuiction , and condemnation , should bee dealt with , as is befitting , in the course of iustice. it is miserable to behold how maliciously , how ragingly , in bitternesse of spirit , the rude headlesse multitude , and other vaine people cry out against these sorts of wretched caytifs , saying , ●ye vpon them , away with them , hang them , and some of them sticke not to curse them . a brutish and vnchristianlike carriage . it is true that their sinne is very grieuous , hatefull to god , and to bee detested of all true christians , as an execrable falling from god , into the deepest seruice of the diuell : but yet let men consider : . a difference between their fearfull sinne , and their persons ; hate the one , but not the other . . that satan is a powerfull deceiuer , and seducer , who can make an eue in paradise , ( being in the state of perfection ) to beleeue him , the diuell , before god. . that by nature corrupt , we are no lesse apt to be mis-led by him , then they ; walking in sinnes and trespasses , according to the course of the world , and according to the prince of darknesse , in inordinate affection , and other lusts , being foolish , disobedient , deceiued , seruing diuers lusts & pleasures , liuing in malice , enuy , hatefull , and hating one another . thus by nature are we the children of wrath , and bemyred with the filth of sinne , as wel as they . . that therefore our difference ariseth not , from within our selues , as from our owne wisedome , will and power : but we are kept from their apostasie , either by gods restraining power : as he kept the king of gerar abimelech from adulterie : as also pharaoh from abrahams wife : or by his conuerting grace ; so euery one must say with saint paul : by the grace of god , i am that i am . . consider , that some so dreadfully catched by satan , may be gods seruants , and bee conuerted ; as was manasseh , and also saint cyprian , of whom before . and did not such as vsed curious arts , euen magicke , turne to god and beleeue ? therefore let vs behold in them a spectacle of mans miserie , as being left of god vnto the power of the diuell , and so be moued with compassion , to pray for their conuersion . in our selues preserued , behold the mercifull goodnesse of our god , and so bee stirred vp to praise his name . thus shall we make a good vse of both , and behaue our selues as sober christians ought to doe . chap. xxiii . satan striueth to imitate god , in whatsoeuer he may , as farre as god will permit him . many things may seeme very strange , and hardly to be beleeued , which are related to bee done betweene the diuell and witches . but all this will seeme no wonder , if men doe wisely consider , that satan endeuoureth to bee an imitator of god , not to please him , but rather to crosse him , and to beguile these hellish apostates , and to increase the more their sinnes , and iust condemnation . behold , what the lord doth : . the lord hath his set assemblies for his seruants to meete together . . the lord hath his sabbaths . . the lord hath visible congregation which consist of good and bad persons , learned and vnlearned , but of these the last are the most . . amongst these is the vse of baptisme , where they giue to the baptized a name . . the lord maketh a couenant with his people , and they with him . . the lord confirmeth his couenant with blood . . the lord marketh his . . the lord giueth to those that are his , his spirit and gifts withall . ● . these doe honour the lord and worship him . . these call vpon the lord , when they would haue his helpe . . the lord had some which wrought by his power , though they by open profession did not follow him . . the lord requireth faith of such as seeke to him for helpe . . the lord had such as by words cured diseases , by prayer , and did anoynt the party infirme : so by some things brought them from the sicke , and carried to the sicke againe , iam. . mark. . . act. . . . the lord by his seruant raised some from the dead , . king. . . act. . . the lord had such as freely vsed their gift of healing , mat. . . . the lord had some , which by cursing and threatning procured euill vpon others , . king. . . act. . . the lord tied his to certaine rules , & ordinances in his seruice , and sometimes to a certaine number , ios. . . . kin. . . . the lord maketh some to be his , either by his owne immediate in spiration , and speaking to them , or winneth them to him by his instruments . . the lord appointed some burnt offering for atonement , and so to free his from some euils . . in the scripture is found the cutting of haire & burning it , num. . . the writing of words , and the blotting of them out a gaine , and to giue them vnto one , num. . . also the giuing of a potion . num. . ● . . the lord cast some ●f his ●nto trances , in which they saw many things , and seemed to be in other places , ezek. . . and . ● . . and . . re● . . . the lord would take some of his , and suddenly carry them from one place to another bodily , act. . . . the lord had such as could tell of things past , things present , but hidden , and of things ●o come . . in the scripture is told of curing one disease , and the same to fall vpon another . . ki. . . . the lord had such as could work miracles & strange wonders . . the lord by his heauenly worke moueth men to holy actions , as preparatiues to further them to a better knowledge of him ; when hee shall be pleased fur●her to reueale himselfe , act. . . . the lord spake by a beast vnto a witch , num. . . . the lord ordained sacrifices to be offered vnto him . . the lord hath promised earthly blessings , to stirre vp people to serue him . behold , what satan doth : . so the deuil hath his set meetings for his magicians and witches to come together . . so satan with his witches haue their times , which they call their sabbaths . . so the meetings of these are of good and bad witches , some learned , and some ignorant , but of these the greatest number . . so it is amongst these ; for they meete to christen ( as they speake ) their spirits , and giue them names . . so doth satan and the witches couenant one with the other . . so doth satan ratifie his couenant with blood . . so satan marketh his . . so satan giueth to his a familiar or spirit , and gifts to doe this or that tricke of witchcraft . . so these doe homage to satan , and worship him . . so when these would haue helpe , they call vpon their spirit , or deuill . . so satan hath some which worke by his power , though they make no open or expresse league with him . . so doth satan by his instruments require saith of such as come to him for helpe . . so hath satan such as seeme by words to cure diseases , so by formes of prayers and by oyles : also by bringing something from the sicke party , and carrying the same backe againe . . so satan maketh shew by his seruants to raise vp the dead , . sam. . . so will the diuell haue such as shall professe to cure for nothing . . so satan hath such , which by cursing & threats procure mischiefe to others . . so satan tyeth his witches to certaine words and deedes in going about his seruice , & to obserue ●●bers , to doe a thing so & so often , . times , . times , &c. . so satan maketh some witches by inward suggestions , & his speaking to them , or by vsing other witches to gaine them to him . . so satan hath taught his to burne something ( as a sacrifice to him for an atonement ) to free the bewitched from paine . . so satan teacheth his to cut off haire , and burne it , & to write a charme and blot it out , and then giue it one , also to vse ●otions ; thus seeming by these imitations to haue scriptures or warrant . . so the deuil casts some of his into trances , in which they seeme to themselues to be in other places : where they verily beleeue that they see and doe many things . . so satan will take some of his , and carry them bodily from one place to another , del. de disq . mag. l. q. & l. . s. . p. . . so satan hath his , whom he teacheth to tell of all these sorts of things . . so we may find how , when a disease is cured by a witch , it is transferred sometime vpon another person or creature . . so satan hath his magicians and sorcerers , to worke wonders , exo. . . so satan by his hellish suggestions and operation , stirreth vp people to thinke of , plot and purpose euil● ; so preparing them for himselfe , to accept of his counsell when hee appeareth to them . . so satan speaketh to witches sometimes in forms of beasts , & somtimes in the very creatures themselues . . so satan hath taught his to offer sacrifice , num. . . so satan promiseth such things to witches , as motiues to serue him , mat. . thus we see in these few things , how satan obserueth the lords doings and sayings , and therein striues to be like him . the truth of these things on gods part is euident out of the holy scripture : on satans part the truth is set out before in these two bookes confirmed by many testimonies in the margin euery where . the end of publishing these ( not hitherto set forth by any ) is to shew some ground of those things which wee finde related in the writings of men , and to be don● between witches and deuils , which otherwise may seeme to be beyond all credit , an● to be reiected as fabulous ; which if wierus , scot and others had known , & diligently weighed , they had not so lightly esteemed of the true relations of learned men , and imputed the strange actions , vndoubtedly done by witches , and deuils , only to brainesicke concei●s , and mad melancholie . finis . notes, typically marginal, from the original text notes for div a -e acts . . iob . & . . reu. . . scot disc. of witch . p. . . chr. . . a d. c●t●a in his discourse of emperick● . and chap. of witchcraft . catalepsis . b d. mason in his pract . of phys. part . c. . sect. . f●l . . apoplexia . the carum . c bodin . in daem●nomae nia , ●ib . . c. . coma vigilans . note this . in the same book● , c. . in his book against empericks , c. ● : h●w●s chr●n . s●l . . see delrio in d●sq . mag . lib. . cap. . s●● . ● . . pag. . fernel . ●ib . . cap. ● . d● abd●●is r●r●m causis . see the declaration of popish imposture . the boy of bilso● . martha brosier . to speake in the brest or belly , with the mouth close shut . in the decla●ation of po●ish imposture . quest. answ. how to discouer a counterfeit of naturall diseases . exo. . iob. . . how to detect a counterfeiter of diabol and supernanu . tricks . lib. de abd . verum causis , ● . . bodin . de da●ono . l. . c. . see for what sinnes the diuell by gods permission seizeth vpon any . delrio lib. . par . . quest . . sect . . p. . pride , hatred , vncleannesse , persecuting the inst , falling from truth , blasphemie , cursing , vnmercifulnes , & prophane contempt of holy things . see the theater of gods iudgement in cursing . bodin . de demonomania . cyted in roberts his treati●e of witchcraft , pag. . de daemono . l. . c. . p. . quest. answ. quest. . answ. see delrio de disq . mag . l. . q. . . . . . concerning the power of spirits . how the diuell can tell things to come . delri● lib. . cap. qu. . . pag. . quest. . answ. quest. . answ. quest. . answ. quest. . answ. iude. . obiect . quest. . answ. io. bap. r●mi●ian a superiour . i● . billet in the admirable h●●●ory of a ●●gician . see the b. called the boy of bilson , against the romish exorcists . lib. . c. ● . de da●●●●mama . quest. . answ. quest. answ. notes for div a -e of astrol. see delrio . l. . c. . . . of iuglers and their tricks , see scot. b. . cap. . . . bodiu . de daemo . l. . cap. . detrio lib. , monit . , . pag. , . mystery of witchcraft , pag. ● . see the pageant of popes and be●●● . see the boy of bilson . de dae●●● . lib. . cap. . in a discourse of spirits , by sebastian michaelis d. of diuin . a frier . fox in acts and monuments . ●ol . . iast edition . master roberts treatise of vvitchcraft , p , . tryall of witchcraft in lancaster . see the book of the life & death of lewis gaufredy . delrio , lib. . q. sect . of satans appearing visibly . zanch. de ●per . ib. . die . l. . cap. . delrio , lib. . q. sect. . see the testimony of many , in detrio lib. . sect. . pag. . l. . q. . pa . in lavesshire , bodin . l. . cap. . in his life and death . lib . cap. . in co●f●● . wuri . lancashire witch . in bedfordshire . in lancashire . warboy witch . ellen g●●●● . bodin . de damon . l. . cap. . witches in northhamptonshire . warboys witch . leices●●gshire . lancashire witches . in gifford dial. of witchcraft . de●in . l. . sect. . p. . 〈…〉 martyri● . quest. answ. see for satans imitation of god , the last chapter in this booke . . iob. . . ioh. . . iohn . . ephes. . . matth. . m. cooper , his mystery of witchcraft . answ. master perkens his discourse of witchcraft , chap. . deut. . m. roberts in his treatise of witchcraft , p. . . anselmus parmensis . delr●● , ● . . c. . p . . for vaine & superstitious obseruations , see debio , l. . p. . q . sect. . p●g . . . quest. answ. in the discourse of wichcr●ft , against the e. of ●uil . children . act. . in damon● . lib. . cap. . deut. . bodin . in dem. l. . c. . &c. . p●●lo iudeus . see del●io , lab. . cap. ● . & ● . leicestershire witches . b●di● , e . . * our late reuere●d dioćelan b. l●kes , worthy of eternall memory said , this was a note of witch if not a counte●feit . bodin daemo●o . lib ● . cap. . & . see sc●t of witchcraft , for charmes , amul●● , and other things , b. . c. . . delrio lib. ● . c. . . , his treatise of wi●cher . pa. . . see bodin . demo. l. . cap. ●● . sam. . lib. . d●●mo . cap. . giff●dia his try all of witchcraft , fernel . l. c. . ●● abdit rer●●● causas . reade pater de l●●●● de spectris transl . by zach. la●● , ●● . . pa. ● . lib. . cap. . lib. . c. . & . delrio li. . sect. . q. . pa. . . . kin. . . bodin . lib. . cap. . ie . . lib. . de ●●u●t dei. in p● . . in hom . . ad colossenses k. iames in daemon . l. . c. . in his treatise of witch . p. . . see all that haue written on the com. exod. leuit. deut. scot. b. . c. . & b. . c. . bodin . l. . c. . & . see in scot , booke chap. . a notable coozening trick of such a w●tch , to make her speech true in accusing an honest woman , for a w●tch . leuit. . . bodin . l. . c. . rom. . . the tryall of lancashire witches . in the arraignment of the w●tche of warboys in daemono . l. . c. . discouery of leicester witches . in wiltshire ●ancaster witch . delrio , l. . q. , , , , , ● . in his life and death . leic●s●er wi●ch . in his treatise of witchcraft . roberts pag. , . delrio , lib. . part . q. . sect . . , . northhamptonshire witch . delrio , lib. . p. . q. . pag. . dod i● l. . c. . p. . lanc. witches . in his booke de daemon● . warboys witches . roberts in his treat . of witchcraft , p. . delrio . l. . c. . sect. . q. . p. . roberts his treatise . relation of lancashire witches . in no●thāptonshire . pag l. . c. . in his triall of witches . delrio , lib. . par . . q. . sec. . pa. . m. roberts treatise , pag. . . in the discourse of witches executed at northhampton . see cotta , p. , . delrio , lib. . par . . q. . pa. ▪ q. . q. . the truth of these things appeares in relations of witches confessions . m. roberts , pag. . lib. . cap. . scot , b. . ch . & . in the summary before the admirable history of the magician . li. . cap. . lib. . cap. . delrio , l. . par . . q. . sect . . in the story of the earle of rut●an●s children . lib. . cap. . bod●n . l. . c. . in the booke of his life and death . confessed in his examina●ion . in dial. de soruarijs . delrio , l. . par . . q . sect. . lib. . see scot. b. . cha . . aust. in ciu●t . d●● . l. . see master cooper his treatise of witches . lib. . cap. . sect . . ier. . . for superstitious obseruations . see delrio , l. . par . q. . s. , . p. , . bodi● . l. . c. . p. . num. . . in or against either reading . iam. . . of charmes and other detestable remedies vsed by vaine people , see scot. b. . chap. . rom. . . li. . c. . in the triall of the witches at northampton . the warbois witches . the child but . yeeres old . see giff●rds discourse of witches . l. . c. & l. . c. . roniglus in daemonolatria , l. . c. . true means . of popish superst . remedies , see delrio , l. . c. . s. . q. . in the tryall of the witches of lancaster . of weake coniectures . de●io , l. . sect . . relation of warboys witches . mar. . . act. . iob . reuel . . p. de loyer de spectris . . sam. . bodinus in daemo . l. . c. . in bedfordshire . see also against this , delrio , l. . c. . q. . sec. . pag. . in his tryall of witches . cap. ● . see m. perkins against this in his discourse of witchcraft , cap. . sect. . . sam. . . kin. . . lib. de cor● . milit . & bapt. see bodin . de michaelis his desc . of spirits . annot. perkins and others . delrio , lib. . p. . l. . p. . see the life and death of lewis gau●ridus . bod●n . his daemon● . detrio , lib. . q. . de d●sq . magicae . delrio , in disq . mag . li. . ●ar . ● . q. . s. . cap. ● . see p. de loyer in lib. de spectri● , his many reasons hereof . delrio , l. . sect. . . delrio , lib. . sect. . , num . . delrio , l. . sect. . p. . see his life and death . exo . & . isa. . ez●k ● . . dan . . act. ● . num . king. . . . sam . isa. ● . . ier. . . leuit. . . & . . isa. . . . chr. . . hest. . . & . . . chr. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . isa. . . p. de lo●er de spectri● , c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . artem magicā exe●cens . . chro. ● . mich. . . leuit. . . & . . sam. . , . kin. . . delrio , l. . pag. . m●nit . . & delrio , lib. . s. . pa , , . exod. . . leuit. . delrio , lib. ▪ pa. . delrio , lib. . sec . pa. . incu●● & 〈◊〉 in his daemono . l. . c. . bodin . daemo lib. c. . lib. . cap. ● . see master roberts his treatise of witchcraft , from pag. . to the end . bodin . li● . c. . & . & l. . cap. . delrio , lib. . sec. . p. , , . ephes. . , . col. . , . titus . . ephes. . a pleasant treatise of witches their imps, and meetings, persons bewitched, magicians, necromancers, incubus, and succubus's, familiar spirits, goblings, pharys, specters, phantasms, places haunted, and devillish impostures : with the difference between good and bad angels, and a true relation of a good genius / by a pen neer the covent of eluthery. pen neer the covent of eluthery. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing p estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a pleasant treatise of witches their imps, and meetings, persons bewitched, magicians, necromancers, incubus, and succubus's, familiar spirits, goblings, pharys, specters, phantasms, places haunted, and devillish impostures : with the difference between good and bad angels, and a true relation of a good genius / by a pen neer the covent of eluthery. pen neer the covent of eluthery. [ ], p. printed by h.b. for c. wilkinson ... and tho. archer and tho. burrell ..., london : . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -- great britain. demonology. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - rina kor sampled and proofread - rina kor text and markup reviewed and edited - pfs batch review (qc) and xml conversion a pleasant treatise of witches . their imps , and meetings , persons bewitched , magicians , necromancers , incubus , and succubus's , familiar spirits , goblings , pharys , specters , phantasms , places haunted , and devillish impostures . with the difference between good and bad angels , and a true relation of a good genius . by a pen neer the covent of eluthery . london , printed by h. b. for c. wilkinson at the black boy in fleetstreet , and tho. archer and tho. burrell under st. dunstans-church , . to the reader . there is an inward inclination and desire of knowledge ( gentle reader ) which hath moved many grave & learned authors , amongst the rest of their inquiries , to search into the nature of those things ; which because they are beyond the reach of common capacity , seem to the vulgar , fables only , and poetical fictions . amongst the rest of those things , there is nothing hath been more cry'd down by some , and upheld by others ; nothing has had more defendants on either side , than the possibility of man's having familiarity with demons . this general curiosity drew me in among the rest , that were ignorant of such matters , and caused me , for my own recreation as well as satisfaction , to allot some spare hours , to a stricter inquiry into these things ; but their scope being so large , and so far extended , so many arguments stand on the one side , so many on the other , that i fell short of any just determination : nevertheless , like that merchant that misses sometimes his designs , yet alwayes comes home well laden , i have found many things by the way , and fill'd this small treatise with the pith and marrow of above a hundred antient and modern authors , whose pleasant relations have not only been delightful to my self in their collection , but have wrought so effectually on the ears of some that have heard but two or three of them ; that not through any desire of mine , but by their frequent and earnest intreaties , i have used these means to satisfie them , and to present thee with this compendious treatise ; and that thy acceptance of it may be kind according to my desires ; you shall find nothing here , of those vulgar , fabulous , and idle tales that are not worth the lending an ear to , nor of those hideous , sawcer-eyed and cloven-footed divels , that grandams affright their children withal ; but only the pleasant and well-grounded discourses of the learned , as an object adequate to thy wise understanding . farewel . index . chap. i. the manner of the witches profession . chap. ii. their imps and meetings . chap. iii. persons bewitched . chap. iv. magicians and negromancers . chap. v. incubus and succubus . chap. vi. familiar spirits , goblings , and pharies . chap. vii . specters and phantasms . chap. viii , places haunted . chap. ix . divellish impostures . chap. x. an admirable and true process of a woman that wrought miracles by the help of the divel . chap. xi . the horrid end of witches and negromancers . chap. xii . the difference between good and bad spirits , and the true relation of a good genius . a pleasant treatise of witches , &c. chap. i. the manner of the witches profession . incoherent , various , and deceitful will all the institutions of satan appear , whether we consider him in his ambiguous oracles deceiving the heathen world , in his subtilty to create himself a worship , and followers so obedient , as to sacrifice their of-springs to him ; but more especially , in his seducing some poor miscreants , so far as to contract a bargain with them for their bodies and souls for ever . such are persons ( st. chrisost. lib. de provid . ad stag. monac . ) perversly instituted in religion , envious , malicious , and distrusting gods mercyes , who to satisfie their unreasonable desires , in those things they could not otherwise perform , have hearkened to his flatteries , renounced their faith , and made themselves his slaves , and subjects . nevertheless to make his worship become more solemn , and his servants tye the greater , many horrible and detestable ceremonies are perform'd at their first reception ; the summ of all is this . the wizards and witches being met in a place and time appointed , where the devil appears to them in humane shape , admonisheth them to be faithful , & promises them success , and length of life ; they that are present recommend the novice to him : and the devil , if the party will renounce the christian faith , the sacraments , and tread upon the cross , gives him his hand , adding moreover , that this is not alone sufficient , but that he will have an homage also , containing , that he give himself to him body and soul for ever , and bring as many as possibly he may into the same societ●…y : furthermore , that he prepare himself certain oyntments . this we inquisitors , say the authors of a book called malleus maleficarum , know being fully informed by a young witch . another marryed youth is said to have confessed to peter judge in boltingen after this manner . that the rest of the society , on sunday before the water was consecrated , brought the new disciple into the church , where he denyed his faith & c. and promised homage to his little master ( for so they call him , magisterulum , and no otherwise ) then he drinks out of a bottle presently , which being done he begins to conceive something of his profession , and is confirmed in the principall rites of it . manlius writes concerning their abominable profession , that in the year . two witches sto●…e a child from their neighbour , kild it , cut it in pieces , and put it into a kittle to boil , when the sorrowful mother looking for her infant , came by chance into the house , and found the limbs thereof horribly consumed . for which abominable fact the authors of it were burnt , having first in their torture confessed this part of their horrible profession . two other witches are reported by spranger to have kild , the one , forty children unchristned , the other an infinite number ; and r. p. p. valdarama the spaniard relates , that in germany were taken eight witches , who confessed to have murthered one hundred forty & five children in the making their oyntments . chap. ii. of their familiar imps , and their meetings . they are likewise reported by the same author , to have each of them a spirit or lmp attending on , and assigned to them , which never leave those to whom they are subject , but assist and render them all the service they command . these give the witches notice to be ready on all solemn appointments , and meetings , which are ordinarily on tuesday or wednesday night , and then they strive to separate themselves from the company of all other creatures , not to be seen by any : and night being come , they strip themselves naked , and anoint themselves with their oyntments . then are they carryed out of the house , either by the window , door , or chimney , mounted on their imps in form of a goat , sheep , or dragon , till they arrive at their meeting place , whither all the other wizards and witches , each one upon his imps , are also brought . thus brought to the designed place , which is sometimes many hundred miles from their dwellings , they find a great number of others arrived there by the same means : who , before lucifer takes his place in his throne as king , do make their accustomed homage , adoring , and proclaiming him their lord , and rendring him all honour . this solemnity being finished , they fit to table where no delicate meats are wanting to gratifie their appetites , all dainties being thither brought in the twinckling of an eye , by those spirits that attend the assembly . this done at the sound of many pleasant instruments ( for we must expect no grace in the company of devils , ) the table is taken away , and the pleasant consort invites them to a ball ; but the dance is strange , and wonderful , as well as diabolical , for turning themselves back to back ; they take one another by the arms and raise each other from the ground , then shake their heads to and fro like anticks , & turn themselves as if they were mad . then at last , after this banquet , musick and ball , the lights are put out , and their sleeping venus awaks . the incubus's in the shaps of proper men satisfy the desires of the witches , and the succubus's serve for whores to the wizards . at last before aurora brings back the day , each one mounts on his spirit , and so returns to his respective dwelling place , with that lightness and quickness , that in little space they find themselves to be carryed many hundred miles ; but are charged by their spirit in the way , not to call in any wise on the name of god , or to bless themselves with the sign of the cross , upon pain of falling , with peril of their lives , and being greivously punisht by their demon. sometimes at their solemn assemblies , the devil commands , that each tell what wickedness he hath committed , and according to the hainousness and detestableness of it , he is honoured and respected with a general applause . those on the contrary , that have done no evil , are beaten and punished : at last when the assembly is ready to break up , and the devil to dispatch them , he publisheth this law with a loud voice , revenge your selves or else you shall dye , then each one kissing the posteriors of the devil ( a sweet bit no doubt ) returns upon their aiery vehicles to their habitations . these meetings are made commonly towards midnight , when the earth is covered with darkness ; yet cardan writes , that a friend of his , a bookseller , returning from alemagne , where he had newly been , saw several assemblies met near a mountain , both wizards and witches dancing , some on horseback , some on goats , others on dragons , some on other phantasms , but drawing n●…er within a stones throw , they all vanished and were no longer seen . the places of these meetings are in some desart , either in a fair plain , or under some large tree , of which pomp. mela writes , that on the side of the mountain atlas in mauritania , are seen by night certain lights , and noises are heard of cimbals , and almost all sorts of musical instruments , which in the day time cease , and the phantasms vanish , and disappear . solin and olaus affirm the same , that the shepherds living neer this place are often frighted by the troops of spirits that go dancing and brawling toward this mountain , esteem'd by the common people to be aegyptians . valderama speaks farther concerning these meeting places , which ought in no wise to be omitted , that by t●…e new castle belonging to the earle of francesquin , he saw under a high chesnut-tree , hard by a little wood , a circle of the breadth of twenty foot , being made so round , that it seemed to be made by a geometrical compass , where he imagined these witches and spirits to have been ; and what most astonished him , was that upon this round circle grew no flower nor grass , although in the middle and round about abundantly . suspecting therefore that the earth was consumed by the quality of some ill humour , which hindred the herbs to grow , he caused it to be dug up and diligently lookt upon , but found the earth of the very same quality and goodness with the rest ad joyning . paul grillaud , a most famous doctor of the law , reports that a certain pesant had a wife accustomed to go to such meetings , with her other companions , which her husband suspecting , often taxed her with it , which still she denyed as obstinately ; till at last resolving to know the truth , he feigned himself , one night , drunk and in a sound sleep , which hapned to be the time she was advised by her spirit to go to the assembly . so that looking round about her that all things were sure , her doors fast and her husband to appearance dead drunk , she retired into a private corner of the room , strip't her self naked , and ano●…ted her body : then in an instant as if she had wings , she flew up the chimney . this her husband perceiving , rose and hid the box of oyntment , till the next morning ; when examining her where she had been that night , he could neither by fair nor foul means bring her to confess , that she had been out of the house , till ●…hewing her the box of oyntment , see here , said he , the witness that will so convince thee , that thou shalt be no longer able to deny thy wickedness ; and unless thou resolve to tell me immediately , whither and by what means thou wen●…'st , expect not to go out of my hands alive . then did he w●… , ●…mbling at her husbands threats , an●… convicted of what she had done , confess the truth , and all the things committed in their impure society ; above all , she se●… forth the pleasures of it with such cunning fla●…tery , that the lusty young pesant had a mind presently to be partaker of those delights , and promised her pardon for what she ●…ad done , if she would conduct and bring ●…im also to the place . this she promised willingly , and the time being come , after she had asked leave of her spirit to bring her husband with her , she caused him to strip himself naked as she was , and both being anointed , they mounted , the spirit attending on them in the form of a sheep , which flying softly through the air , carryed them to the designed meeting place . the poor man seeing so many men and women so richly cloathed ( as to him they appeared ) such preparations for a feast , such strange musick , and so many lighted torches around him , stood long time amazed . but at last after they were all set at the table by the commandment of the devil ; the country man not loosing time , but finding the meat unsavoury and without ●…ast ( for according to the proverb , the devils were the cooks ) he began to ask for salt , and at last a spirit waiting there in form of a youth , brought him some , which receiveing , he said , god be praised for this good salt. at which words , in a moment , the table , meat , servants , guests , men and women , musick , lights , spirits , and all vanisht away from ●…im , who found himself next morning naked in the countrey of bene●…ent under a great walnut-tree , almost a hundred miles from his own home ; whither with must distress at last became , accused his wife and many o●… of the company , who after confession on the rack , of their profession , were afterwards burn●… . it is reported by the same author of another witch named lucresse , that being carryed away from her house towards a meeting place , on the sabbath , when the bell was ringing to mattins , the sound of the saints-bell did so affright the devil , that he let her fall in a place thick with brambles and thorns , where the next day she was found in pittyful plight , and accused , but what became of her afterwards the devil knows . chap. iii. of persons bewitched . antonius sucquetas knight , o●… great fame in flande●…s , had besides three lawful children , one bastard who marryed a wife at brage ; this woman a little after her marriage continually vexed with an evil spirit , that wheresoever she was , even from among the company of chast matrons , she was snatcht away , and was drawn from the table or seat where she was , and thrown into this or that corner ; notwithstanding , all that were present did what they could to hinder it . all this happned without any hurt to her , which many were perswaded was caused by some witches means , that envied her , or loved her husband who was very beautiful : to be short , while she was thus tossed too and fro by the evil spirit , she was at last with child ; and when her pains began to come upon her , and she had sent the maid who was then alone with her , to fetch the midwife ; the witch suspected before to be so , came in and performed that office privately , while the gentlewoman by reason of her extraordinary pains was in a swoun . afterwards when she came to her self , she found h●…r self delivered , but the child could no where be found , which caused great astonishment . but the next morning , she found her child by her in the bed in swadling-cloaths , which for some time she suckled , till at last it was taken one night from her side and never after heard of . in the year ( saith langius ) , in a certain village called fugestal , a country man by name ulricus neussesser was cruelly tormented with strange pains in his body ; insomuch that when he despaired of all other remedies he cut his own throat . about three days after when he was to be buryed , eucharius rosen of uveissemberg and many skilful p●…rsons anatomised the body , and found in his ventricle , a rough and hard peice of wood , four knives and two peices of iron , all being about a span long ; there were also seen round bundles of hair , and things that could never en●…er into a living man , but by the deceit and subtilty of the devil . to this purpose it is also related of a servant to a noble man of the castle of bontenbrouch , that all the time he was bewitched , he vomi●…ed nails , pins , needles , and strings ; and being asked concerning it , he said t●…at a certain woman met him one day & breathed upon him , from which time he became thus troubled . but afterwards when the evil spiri●… left him , he confessed that there had no such thing hapned to him but that the devil made him say so , and that those he voided as needles , pins , and the like , came not from his stomack , but were put into his mouch by the devil . wierus in like manner writes of a horrible vexation of certain n●…ns at ●…verketes bewitcht as 't was thought on this manner . a certain old woman had one day restored some salt to these nuns of whom she had borrowed , and besides what was due , gave as much more . after which restoration , there was often found about their chambers a white substance in form of salt , no body knowing by what means it came thither . then was there often heard in the night , a voyce groaning and desiring help , but when they came to the place whence it proceeded , thinking it had been one of their companions that implored their aid , they could see nothing . sometimes they were pulled by the feet out of the bed , otherwhiles so tickled on the souls of their feet , that they w●…re ready to dye with laughing ; some had peieces of their flesh nipt out , and all were tormented in some part or other , vomitting a black and acid humour , so strong that it fetcht the skin off their mouths . one time when their friends were come to see them , they were lifted up from the ground , notwithstanding , all resisted , some fell down as dead , some walked on their hams as if they had no legs , others would run up tree●… like cats : and the abbess her self , while she was talking to the lady margaret countess of burens is concerning these things , had a peice of flesh pulled out of her thigh ; the wound was of colour , what we call black and blew in relation to bruised flesh , and was afterwards cured . these outrages of satan , lasted for three years , but concerning the end i find no mention . one thing only more is remarkable of these nuns , that if at any time they were hindred from beating and striking each other , they were hugely tormented inwardly : if by the desire of their friends , they went to pray , their tongues were tyed , nor could they seriously attend to any good thing . but when they talked concerning idle or lascivious sports , they were much refreshed and recreated . it happened in the year . at the town of levensteat under the duke of brunswick , that a certain maid , by name margaret , the daughter of one achils , about the age of twenty , was making clean a pair of shoes of her sisters with a knife , whose sheath lay by her with another in it , at which time an old woman came in asking the maid how she did , for she had been sick of a fever , and hearing her answer went out of the house immediately ; when the maid had done her work , she looked for the other knife and the sheath , but could find neither ; so searching very diligently , she saw at last a great black dog under the table , which she beat away , hoping to find the knife under him ? but the dog seemed very angry , and grinning with his teeth , leapt over the hatch of the door and ran away . the maid presently began to be giddy , and a chilness seemed to come from her head , all over her body ; in the end she ●…ell in a swoun , and continued , as if she had been dead three dayes ; then she began to come again to her self , and being ask'd the reason of her distemper , answered that she was sure the knife that she had lost was in her left side ; and although her parents and friends judging her thoughts proceeded from melancholly , hunger , and the like , gave no credence to her words : nevertheless she still persisted in affirming of them , grieving the more to hear every one contradict and think that impossible , of which she was sure . at length after three months , there appeared , on the left side , a little above the spleen , a swelling , about the bigness of an hens egge , which according to the change of the moon increased and decreased ; then said shee , hitherto you have contradicted me alwayes , but i hope you will now beleive what you see , and pressing hard upon the swelling , a great quantity of matter gushed out , and th●… knife's end appeared in the rupture . the maid would ●…ave pulled it out , but her friends hindred her , and sent immediately for the dukes chyrurgeon of the castle of u uolffenbuttle , who first sent a minister to her to comfort her , and instruct her in god's word , for as much as she had been troubled by the devil ; and on the next day , which was sunday , he opened the flesh and took out the knife , which was the very same that was lost , being only consumed a little about the edge . hector boethius gives us an admirable relation concerning king duffus , that he fell into a great malady , yet not so greiveous , as it was hard to be known by the best physitians of that time ; for without any signe of bile , phlegme , or the redundancy of any evil humour , the king was grievously tormented every night with perpetual watchings and continual sweatings , and found but very little ease in the day-time ? his body wasted away by degrees , his skin grew hard and close , shewing to the beholders both the veins , nerves , and situation of the very bones . nevertheless by the regular motion of his pulse , it was manifest that nothing of his radical moisture was wasted , and the colour of his lip , cheeks and ears , still remained vigorous and temperate , and his appetite was no way abated . these good signs in a languishing body , and one that was afflicted with much pain , the physitians much admired ; and when by all their art they could neither cause him to sleep , nor make his sweating cease , but that the king grew worse and worse to both , they desired him to be of comfort , for it might be that some physitians of other nations knew the nature of his disease , and could cure it , whom they would send for , by which means he might recover his health . but by this time there grew a strange rumour amongst the common people that the king was bewitched , and that his disease proceeded not from any natural cause , but by the magick art of certain women living at forres a city of moravia , who used those means to the destruction of the king. this report soon came to the kings ear , and least the witches , hearing they were discovered , should make their escape , there were men sent secretly to moravia to enquire concerning this matter : the messengers dissembled the cause of their coming , and under pretence of a league they were to make between king duffus and those of moravia , they came to the city forres , and were by night let into the castle ( for that stood as yet for the king ) here they told the governour donevaldus , what the king had commanded them to search , and desired his aid and assistance in this matter . now a certain young whore ( whose mother was a witch ) one of her lovers a souldier , had learned by what means her mother wrought her inchantments , and had learnt something concerning the kings life and fortune ; this he told donevaldus , and donevaldus related it to the kings ambassadors , and sent for the woman , who was then in the castle , whom he constrained to tell the whole matter , and the manner of her mothers proceedings , and souldiers were sent at night secretly to search the business more narrowly . the messengers came to the witches house , broke it open , and found one of them turning , on a spit by the fire , a waxen image , made by their art like to king duffus : another was reciting certain spels , and pouring leisurely a certain liquor upon the image . they took them both , and brought them to the castle , with the image and the liquor , where being examined the cause of these deeds , they confessed , that while the image was roasting , the king never ceased to sweat , and while they recited their charms , he never slept , and that as the wax melted away , so the king consumed , and would dye after all was spent , as the devil had informed them ; moreover , that they were hired , to do this , by those of moravia . these things so incensed the hearers , that they caused them both immediately to be burnt , with the image ; at which very time , ( as afterwards it was known ) while this passed at forres , the king was eased of his pain , and rested that night without swearing , and the next day his former strength returning , he grew better , and lived long after in as perfect health as ever he had been before this calamity happened unto him . gulielmus malmesburiensis monachus , writes in his history , that there were in the time of peter damion , two old women living in the way that leads to rome , that kept an inn , and that as oft as they had any single passenger , they turn'd him into an ass or hog , and sold him to the merchants ; at last having for their guest a young man , that by fidling and jugling got his livelihood , they turn'd him into an ass , who by the strangeness of his actions ( for his understanding was nothing altered ) drew many passengers to the house , and by this means they gained great custome , and no small advantage ; at last a neighbour of theirs proffered great summs of money for him , and at length purchased him , but with this caution , that he was never to ride him into the water , which for some time was punctually observed : but the ass getting one day at liberty , ran into the next pool of water , where after he had cooled himself a little , he came to his former shape . the like is reported by the inquisiter spranger , of a souldier in the isle of cyprus , who was also turned into an ass , yet his reason remained , and he followed his old companions to their ship ; but supposed to be a real ass was beaten away , and forced to return to the witche , house that had so transform'd him . in this shape he serv'd her three years , till passing one day before a church , he was seen to kneel on his hinder legs , and to lift up them before , at the holding up of the sacrament of the altar ; which action some geneva merchants perceiveing . apprehended the owner , and with torture made her confess how she had inchanted him , and converted him into that form , and to render him the likeness of man again . the witch was burnt at famagoste , and the youth returned to england , affirming that his mind was never so much troubled , but that he knew himself to be a man ; nevertheless his imagination was so deceived by the devil , that he sometimes thought himself to be a beast , and yet had alway this contentment , that he was known by the other magicians and witches to be a true man. chap. iv. of magicians and negromancers . cornelius agrippa the great magician , going one day out of town from louain where he dwelt , left the keyes of his study with his wife , charging her strictly to let no body go in ; but it hapned so that day , that a young companion of agrippa , a schollar , and having ever had a curiosity to see some of this negromancers books , came to the house , and with much importunity gained the keyes ; then entring the room and viewing the books , he perceived a manuscript of agrippa's amongst the rest , as it were a compendium of them : this he reads , and in short space raises an ill . favour'd devil ; who entring the study , asked what he would have that he call'd him so ; the young man unexperienced , frightned , and ignorant what to say , was choaked by the spirit and left dead on the ground . agrippa not long after returns home , and finds the devil dancing , and shewing tricks upon the house top ; at which , astonished , he goes into his study , and finds the dead body , which he commands his spirit to enter , and carry to the place where the students used to meet ; this being done and the spirit quitting the body , it fell down and was buryed for dead , having some marks only of strangulation about the throat . but not long after the matter was discovered , and agrippa for safty fled to lorrain . there was in the emperor maximilians court , a famous negromancer ( as authors affirm ) who at his command , and promise of pardon and reward , took upon him to shew the shapes of the three great warriers , hector , achilles , and king david , upon condition of silence when they appeared : and the emperor he places in the midst of his magick circle , seats him in his throne , and afterwards reading and murmuring certain charms out of his pocket-book , he desires silence . hector then knocks at the door so vehemently , that the whole house shook , and the door being opened , he came in , with a bright speer in his hand , his eye fiery , and his stature exceeding other mens . not long after in the same majestical postture , came in achilles , looking fiercely towards hector , and often shaking his speer , as though he would have invaded him . thus having thrice passed by the emperor , and made obeysance , they vanished . afterwards came in king david in his crown and princely robes , with his harp in his hand . his countenance was more gracious then that of the other two ; and he passed likewise thrice by the emperor , but wi●…hout reverence to him , and went away . the magician being asked by the emperor , why king david denyed him the respect the other two gave , answered , that all things were subject to his kingdom , for asmuch as christ sprang from him . saint augustine writes of pythagoras , that ( whether by natural magick or some secret agreement with the devil , it is doubted by authors ) he kept a bear of prodigious greatness with him many years , and at last making him swear never to hurt any beast , gave him liberty , and sent him into the woods . the same magician being near tarent , and seeing an ox eating in a field of beans , called to the herdsman to drive the beast from eating the beans . but the surly clown made answer , he might chastise him himself if he would , as he used to whip his boys . whereupon pythagor as making certain magick characters on the ground , and muttering some charms to himself , caused the beast to come out of the beans , as if it had been endued with reason ; and ever after it refused the yoke , and retired to tarent , living among the inhabitants , and taking her food from the hands of men , women , and children . a certain magician at madeburg , was us'd to shew a little horse to the people in the market place for money , commanding it to do many rare things which always it performed . but complaining one day to the people in the end of his shew , that he had got very little , that the times were very hard , and the like , he wisht that he were in heaven : then throwing up the bridle into the air , the horse followed it ; and he , as if he would have stayed it by the tail , was carryed up also : his wife catched hold of him , his maid of her , and all fly up into the air like so many links of a chain . now while the people were looking and wondring at it , a certain citizen came to the multitude , and understanding the matter , affirmed that he met but a little before , the magician going to his inn. to this purpose niderius also reports , that in the year , a certain magician , in england , was seen to mount on a black horse on a sabbath day , and to be carryed away through the air . henry the third king of france , had a brother called the duke of allenzon , who came to england formerly to be a suiter to queen elizabeth , in whose retinue was the valiant busidamboyes who took the dukes part , between whom and the king was a perpetual sued the king , therefore by nature timerous and suspicious , was always afraid of this valiant person , and after his return into france , devised several means to take him out of the way . amongst the rest coming by night out of the louure , he was set upon by seventeen armed and appointed men , ye●… behaved himself so stoutly , that he killed five of them , and made his escape . the king seeing he had mist of him , and that ever after he stood upon his guard , put in tryal another way . for there being a constant report at court that bussidamboyes was in favour with the earl of monsurrous wife , he sent for an italian negromancer , famous at that time , and called ●…riscalino . of him he enquires if he could shew or declare to him , what bussidamboyes was then doing , which the magician after certain conjurations shewed him in a glass , where was bussidamboyes in bed with a lady . hereupon the king sent for his courtiers , amongst whom was the earl of monsorrou at that time , and a●…ked if they knew that lady . the earl much abased , replyed , it was his wife . then said the king , i will have no culckolds to be my courtiers . to which the earl made answer , that to hinder what was done was not in his power , but that it was in the kings , to give him leave to avenge himself , which he earnestly requested . the king glad to be any ways rid of bussidamboyes , gave his assent , and the earl posted away immediately to his own house ; and coming betimes in the morning to his wife , as she lay in bed , offered her the choice of three things , either a draught of poyson , a dagger to kill her self , or to write such a letter as he would dictate to her . the miserable woman terrified with the thoughts of death , consented to the latter ; and , according to her husbands dictating , sent for bussidamboyes , who suspected nothing , to come unto her . in the mean time the earl concealed himself in the house , armed with six more , and behind the curtains in her chamber . bussidamboyes came not long after , and offering to go up stairs in his accustomed manner , was desired by a page , set for that purpose , to leave his spurs and his sword below , because his lady was ill , and the least noise disturbed her . this he did , not mistrusting what would follow ; but as soon he entred the chamber , the lady gave a sign , and all rusht in upon him . nevertheless , being of an undaunted courage , he took the first chair he found , and so behaved himself with that weapon , by reason of his great strength , that he kild two of them ; and then being wounded in divers places , he leapt out of the window into the garden . but fell by misfortune upon a pole that prop't up a vine , and there stuck fast by the breeches , which the conspirators perceiving , ran down and made an end of him there . the negromancer according to the kings promise , had his pardon , and being asked , by the king , how many witches he thought were in his dominions , answered above a hundred thousand which he knew , and of whom he was master . mr. baudovain de ronssey , in his epistles , gives us this relation ; that in ostbrook neer utrect a place in holland , dwelt a certain negromancer , whose servant observing that his master went constantly on certain nights into the stable , and laid hold on the rack , resolved to do the same unknown to his master , and see what would be the event . thus following his master who was gone half an hour before into the stable , and returned no more ; he laid hold on that part of the rack , and was posted immediately , he knew not how , through the aire , till at last he found himself , in a large cave , amongst an assembly of witches . his master astonished and angry at his coming , fearing also least by this means , their nocturnal meetings might be discovered , asked the counsel of the rest concerning him ; 't was agreed upon at last to receive him , and make him swear secrecy . this the poor fellow out of fear did , and promised whatsoever else they desired : at last , when the time of departure came , they resolved he-should be carryed back , because he had sworn to be of the society , and to that end his master took him upon his back ; but in their way through the air , as they came over a lake , his master fearing to be discovered by him , and finding this opportunity , let him fall , hoping therein to have drowned him and stifled him in the mudd ; yet providence permitted not the youth to be drowned , or his fall to be deadly , for the abundance of rushes and sedge , saved its violence , and there he lay with no great harm done to his body . the next day , as he cry'd for help , he was heard by some travellers , and by his voice found , and holpen out ; the occasion of his coming thither being examined , he was conducted to the burgomaster of utrect , named iohn of cullenburg , who making farther inquiry into this extraordinary accident , with intention to prosecute the negromancer , sent for him to the place of his habitation ; but whether advised by his spirit , or warned by the report , he was fled and could no where be heard of . iohn theuteme , canon d' albestan , being oftimes reproached to be a bastard , and that he merited not to be a canon , which belonged only to those of better extract , invited his revilers one day to dinner , and after the table was taken away , asked them if they would see their fathers ; to which they answered they all were willing : then caused he his familiar spirits to appear in their likenesses , one like a cook , another like a groom , a third like a pesant , but his own father came in the form of a canon , cloathed in a long gown , at which sight the company was much amazed , and never after reproached him of his extract , since their own was no more honourable . chap. v. of incubus and succubus's flegon trallian made free from slavery , by the emperor adrian , writes , in his book of admirable things , that philinion daughter to a vintener , fell in love with machates a young forrester , but crost by her friends , took it so to heart that she dyed suddenly after , and was buryed publickly . not long after this sad funeral , machates passing by , came and lay at the house , to whom philinion appeared , being alone in his chamber , asserting she was not dead , but had raised that report to deceive her friends ; insomuch that they both lay that night together , and he gave her towards morning at her departure his ring in token of his love , and in recompence she gave him another : while these things thus passed , a servant that lay in the next chamber , hearing philinions voice , supposed really that her masters daughter was alive , which she constantly affirmed for truth : her master desirous to know the certainty of it , found means to get the young man to stay longer at his house , and caused persons to watch every night in the next chamber ; at last , hearing her voice , they went into the chamber , and ran towards the bed , where she lay , to embrace their daughter : but the spirit said , o cruel father and mother , since you hindred me to enjoy this youth in life , you can expect no kindess from me , and lo now i leave you . at which words the spirit went out of her , and her carcass fell down in the bed . her tomb was immediately after opened , but nothing found there , save the ring the forrester gave her , which the spirit had left . her body was seen , as likewise the tomb , by thousands of people that came to see the truth of this admirable accident . and at last by the councel of the divine hillo , the dead body was carryed out of town and buryed . but machates by this accident was so frightned , that he fell shortly after into despair , and killed himself . another no less admirable history , we find of an incubus , who , in the shape of policrates , was created prince of the aetolians , and was marryed to a young lady of locres , with whom after he had lain three nights , he vanished , and was no more seen by the people . the lady brought forth for her child , a monstrous hermophrodite ; at which her parents being astonished , assembled the people , the priests , and diviners , to consult what should be done with the child , or rather divelish off-spring , and at last it was concluded it should be burnt . but then policrates the father appeared again , in a mourning garment , and , with threats , demanded his son , which being denyed , he rushed upon him , and toar him to pieces , and then devoured all his members , excepting the head , and vanisht . the people resolved to send to the oracle at delphos , to enquire concerning this matter , but the head that was left on the ground , began to speak , and with a loud voice and eloquent oration , informed the multitude of all the evil that 's threatned them , which came to pass the year after in the war they had with the people of acarnania . boethius the historian writes lib. hist. scot. that a young maid , very beautiful , and one that had refused the marriage of many noble persons , fell into strange familiarity with a devil . till at last her big swelling belly declared what she had done , and forced her to disclose the matter to her parents ; how a handsome young man , came constantly by night and lay with her , but from whence , or whither he went , she knew not . her friends though they gave little credence to these words , yet resolved to search into the matter more narrowly ; and about three days after , being informed by her maid that the man was with her , they unlockt the door , and entered the chamber with a great company of lights , and saw by their daughter a most horrid monster , more terrible in shape , then what can be described believed ▪ the beholders of this strange spectacle , all run away , save an holy priest that staid , & began to read st. johns gospel ; and when he came to this passage , the word was made flesh , the evil spirit with a horrid noise , flew away with the window of the chamber . and the woman at the fright , was delivered of a horrid monster , which the midwives , least it might be a reproach to the family , burnt upon a pile of wood immediately . in the year . as the same author affirms , a merchants ship was going to flanders to traffique , when on a sudden , there arose so vehement a storm that the mast was broke , and great damage done to the rest of the tackling ; insomuch that nothing could be expected but present destruction . the master wondring at this unclemency of the air , ( for it was then about the summer solstice ) when he could attribute it to no natural cause , concluded it was rather by some evil spirit . which as he related to the passengers , comforting them , forasmuch as he trusted god would not suffer them to perish by those means of the devil , a pittiful voyce was heard from the bottom of the ship , of one of the passengers , a woman , accusing her self , that for many years she had had familiarity with a devil in mans shape , and that he was then with her , and that she deserved to be thrown into the sea to save the rest from the imminent danger . the minister therefore , was sent down to this distressed creature , who pray'd by her , and after her confession , earnestly entreated her to repent , and ask of god forgiveness for what she had done . this the poor distressed woman no so●…ner began to do , but a black and thick mist , seemed to rise up out of the pump of the ship , and with a great noise , flame , smoak and stink , threw it self into the sea ; after which the tempest ceased , and the ship got safe to harbour . vincentius writes that a certain strong young man well skilled in swimming , was bathing himself by moon-shine in the sea , and that a woman swimming after him , took him by the hair , as if it were one of his companions that would have ducked him : to whom he spoke , but no answer was made ; nevertheless , she followed him to shoar , and the youth taken by the great excellence of her beauty , covered her with some of his garments , and brought her to his home , and not long after , marryed her . but being jeered often by his companions , that he had marryed a phantasm , forasmuch as she would never speak , he drew his sword one day , and threatned he would kill the child she bore , if she would not speak , and tell her original . alas poor man , said she , that loosest a good wife by forcing me to speak . i had remained long with thee , and done thee much good , had i not broken the silence enjoyned me , and therefore henceforth thou shalt see me no more , and then she vanished . but the child grew , and began to use himself much to swim , till at last as he swimmed one day in the sea , many people admiring him , he was taken way out of their sight by his mother . hieronymus reports the like of a monk , invited to uncleaness by a succubus in the shape of a very fair and beautiful woman ; but when went to embrace her , she sent forth a great cry , & as she was nothing in reality , but a meer shade and phantasm , vanished out of his arms , deceiving and deriding the foolish monk that had , by his lust , rendred himself like the horse and bruit beasts , without understanding . chap. vi. of familiar spirits , goblings , and pharies . gilbert writes in the eight book of his narrations , that a young gentleman of lo●…rain , of a good family , but corrupted by ill company , frequenting often ordinaries , and such like houses of debauchery , was one day walking in the fields melancholy by himself , for want of money . to whom a spirit appearing in mans shape , asked the reason of his solitariness , profering to do him service in whatever troubled him , providing he would stedfastly believe all that was in a little book he would give him , and swear never to open or shew it to any body . this when the young man had promised , the other produced a little book in his left hand , and shaked . crowns out of it into his right , bidding the young man do the like , who produced the same effect . but at last when he wanted for nothing , being overcome with curiosity , he resolved to see what was contained in it ; and opening it , he saw in the midst a round circle , divided with certain lines in form of a cross , on which was painted a horrible face of a devil . at this sight the young man was so frighted , that his eyes became black , and his brains turned , that he thought to have some heavy load on his shoulders . he was forced therefore to confess the matter to his friends , who perswaded him to through the book into the fire , which although there was nothing in it but paper , yet remained an hour in the fire before it consumed . a certain souldier travelling through marchia a country of almaigne , and finding himself weary in his journey , abode in an inn till he might recover his strength , and committed to his hostesses custody , certain money which he had about him . not long after , when he was to depart , he required his money , but the woman having consulted with her husband , denyed the receit , and return thereof , accusing him also of wrong in demanding that which she never received : the souldier on the other side fretting amain , accused her of cousenage ; which stir when the man of the house heard ( though privy to all before ) yet dissemblingly took his wives part , and thrust the souldier out of doors : who being throughly chafed with that indignity , drew his sword , and ran at the door with the point of it : whereat the host cried , theeves , theeves , saying that he would have entered his house by force , so that the poor souldier was taken and put in prison , and by process of law , to be condemned to death : but the very day wherein this hard sentence was to be pronounc●…d and executed , the devil entred into the prison , and told the souldier he was condemned to dye ; nevertheless if he would give himself body and soul to him , he would promise to deliver him out of their hands : the prisoner answering , said that he had rather dye being innocent , then be delivered on such conditions : again , the devil propounded to him the great danger his life was in , and also used all cunning means possible to perswade him . but the other resolutely withstood his temptation , that at last he promised to revenge him of his enemies for nothing ; advising him moreover to plead not guilty , to declare his innocency and their wrong , and to entreat the judge to grant him one that stood by in a blew cap , to be his advocate : the souldier accepted this offer , and being called to the bar , and indicted there of fellony , presently desired to have his attorney , who was there present , to plead for him : then began the fine and crafty doctor to plead , and defend his client very cunningly ; affirming him to be falsly accused , and unjustly condemned , and that his host did withhold his money , and offered him violence : and to prove the assertion , he reckoned up every circumstance in the action , yea , the very place where they had hid the money . the host on the other side stood in denial very impudently , wishing the devil might take him if he had it : at these words ( for the subtil lawyer waited for this advantage ) the devil laid hold on the host , and carrying him out of the sessions house , hoisted him into the air so high , that he was never after seen or heard of . a gentleman neer the city of torga , who got his living by ro●…bing and ranging the fields , met one day with a spirit in form of a horseman , who saluted him , and profered him his service : the other accepting of it , made him his groom , and ever when he went out , gave him special charge of a certain horse which he esteemed very much of ; the devil finding he could never please his master , concerning this matter , and that , notwithstanding , all his double diligence , his master never thought him well enough look't after , took the horse one day when ●…is master was abroad , and carryed him to the top of a high tower , & put his head out of the window . the horse seeing his master , come home , began to neigh and stomp , as though joyful of his return , but the servant never came again to fetch him down , and left all the neighbourhood in great admiration . froissard reports that a certain priest going to law with a parishioner , was cast by him ; and , that resolving not to stop there ( for he had skill in magick ) he raised a spirit , whom he sent to torment him , upon promise of such a reward . the spirit posts immediately to the gentlemans house , and there by his noise and the pranks he play'd , soon manifested what he was . the gentleman upon this strange vexation , got his neighbours , good religious men , to watch with him , and when at midnight the spirit came , it was resolved he should speak to it . the devil according to his agreement with the priest , never mist his hour , but came as he used to do that night , throwing the chairs and stooles up and down the house , making a noise and great disturbance . whereupon the gentleman boldly asked in gods name , what he was . ah quoth the devil , and laught , do you not yet know that i am a spirit ? yes said the gentleman again , but who sent thee hither ? the priest , said the spirit , because thou overthrewst him at law , and hath promised me also ten crowns for my pains . away said the gentleman for shame , art thou so bare as to serve such a pittyful rascal for so little money ? i will give thee forty crowns to serve me , and all thy business shall be , only to bring me news from all parts of the world. i 'le do 't , said the devil , but if ever you desire to see me , you shall certainly lose me . thus did this gentleman know , before any post could come , of all the transactions in the world , and had news from the remotest parts of it : insomuch , that he began to be sought after by every one for news , since nothing in the whole world was done , of which he had not intelligence . but at last perceiving this familiarity would bring him into the trouble and strict inquiry of the law ; and fearing least the spirit might shew him some slippery trick for his forty crowns , he resolved to put him away . and thereupon , the next time he came , artan , said he , ( for so the spirit called himself ) since thou hast been so punctual hitherto in thy service , i would now ●…ain see thee in some shape or other . you shall , replyed he , and the first thing you see upon the floor of your chamber to morrow morning , shall be me . the morning being come , the gentleman lookt on his floor , but could see no body . wherefore when he heard the spirit next , did you not promise , said he , to appea●… to me in some shape this morning in my chamber ? well , and did you not see , reply'd the devil , two straws tumbling over each other , that was i. but i minded them not , said the gentleman , and have not as yet seen thee as i desire . mind better then answered he , and the first creature you see to morrow out of your window , shall be me . so the next morning , when the gentleman rose to the window , he could see nothing in his yard , but a great , leaner and uglier sow , then can be described , insomuch that calling to his servants , he commanded them to hunt that ugly creature out of the yard , which as they were doing , it vanished in a tempest , and the house was troubled no more . olaus relates , that a gentleman passing by a forrest with his servants , was belated in the way , and forced to stay in the woods all night , having nothing to eat ; at which he said merrily to his retinue , would sir hubert of whom so many stories pass , would provide us some food in this solitary wood. which words , he had no sooner spoken , but a great wolfe rushed by them , and returned immediately with sheep on his back , which he let fall in their sight , and vanisht ; leaving them to dress the meat the devil had sent them . alexander ab alexandro , writes , that a monk of the monastery of ardens , going early in the morning through the forrest to a town thereby , overtook a man of a stern countenance , loose kind of vesture , and very tale stature , with whom he travelled , till at last they came ●…o a great wash ; where the man profered the monk , being a religious person , and of lesser stature , to carry him over on his back . the monk gl●…d of this profer , got up ; but casting his eyes down toward the water that was very clear , and seeing his porters feet , of a strange and deformed shape , he blessed himself with the sign of the cross ; at which the devil hasted so fast away in a whirlwind , that it toar up a great oak by the roots ; which gave the poor monk cause to think that if he had not in time perceived the devil to be his porter , he should have been stifled in the waters by him . fincelius reports , that in the year . a certain gentleman to torment a poor tenant that owed him rent , commanded him with threats , to bring to his house that night for fuel ( it being the christmas tide ) a certain great oak out of such a wood , which if he failed to do , he would turn him out of his house . the poor man , although the thing was impossible , nevertheless , to shew his willingness , went with his ax towards the wood , much afflicted at the hard commands of his lord. thus as he is going , he is overtaken by a tall man , that having asked his grief , profers him his help in the matter ; the poor man over-joyed with his courtesie , questioned not the means , but went with him to the oak , and was now preparing himself for the work , by pulling off his doublet and breeches . but the other contrary to his expectation , takes the vast oak in his arms , and pulls it up by the root , and laying it on his shoulder ( for 't was as easy to be carryed , as pul'd up ) he brought and threw it down into the gentlemans yard ; where afterwards it became so hard , that it could never be hewn in pieces with axes , nor burnt with fire , but remained a lasting monument in that place . i judge there is none so ignorant of the manners and fashions of his neighbouring countryes , but knowes they are far different , and in some manner how they differ . i shall leave it therefore to the judicious reader to suppose in his fancy , a countrey man of france , in his wooden shoes , leather doublet , and high crown'd hat , his syth on his shoulder , bag and bottle at his waste : which things , though in england , have nothing admirable , yet in persia , mosco●…y , and the like forreign nations , the whole habit will seem most strange and wonderful . such a poor countrey fellow going to a peice of ground two or three miles distant from his own habitation , to mow , is overtaken by a man on horseback , whom taking for no other than some countrey man , he fell into discourse with him concerning his journey , so that at last being both to go the same way , the other profered him the use of his horse , to ride behind him , which the honest mower willingly accepted of ; but being well seated , and thinking now to have proceeded in his journey , he is carryed through the air with such swiftness , that the astonishment gave him no time to speak , and fear made him hold fast to the other . thus passed they over many towns and countreys , till at last coming over the market-place in turky , good god , said he , what people are these , and whither am i going ? the spirit confounded at the holy name , let him fall in the midst of the multitude , but by reason of the great store of tents , and clothes that kept the commodities from the scorching heat of the sun , the vehemency of his fall was abated , and in short space he came again to his sences . by this time an infinite number of turks were assembled in a ring around him , but a great distance , for some supposed him he was a god dropt from heaven ; others that saturn the heathen deity of time with his syth on his shoulder , was come to hide himself again on earth ; others interpreted it that time was ceasing to be , and that the world was now at an end : in brief , all were amazed , as you may imagine , as well at each particular part of his habit , which was wonderful , as the strangeness of his coming being no less admirable . yet still their astonishment increased , to hear him speak in a strange dialect , but he thinking they could not hear him , approaches towards them ; on the other side fear still makes them to recede . by this time news of this rare accident came to the grand seignior , and interpreters were sent , to know the matter perfectly ; which being done , he was sent back to france by the ambassadors means , then residing in turky , that the king and all the world might be certified of what had happened . siarra a spaniard , left in his manuscript what is wonderful to relate , concerning spirits in america , that when the spaniards began their conquests in that place , certain of them chased a great liou , with their guns and swords ; and when they thought they had shot him , and that he fell down dead , and were going to cut off his head , he vanish'd in a strong wind that beat them all back ▪ some yards , but without great damage . another spaniard being alone , thought he met with a foul black moor , and discharged at him , but the moor came running upon him with fingers open like to the laws of a cat , which caused him to trust no longer to his weapon , but to call on god for help , at whose name the foul fiend vanish'd . six other spaniards seising upon a young moor , near to a mountain , that seemed to cry , and be almost starved , threatned him , to see if he would confess of any thing that was left by the enemy and hid ; whereupon he brought them to a concavity in the mountain , and bid them follow him and he would shew them great treasures , two of the company were so bold , but before they were gone far in , the rest heard a pittiful noise , and none were so fool-hardy as to venture after them ; from which time the place is called to this day the devils den. the next delusion the devil put upon them , was about a fortnight after , but despairing of his former practises , he now assumed the shape of a spaniard , exhorting some fifty more to follow him , and he would go to the top of an hill and spy the enemy ; where as soon as they were come he vanished in a strong wind and smoak , dispersing and throwing them all down the hill , to the loss of seven , and much hurt to the rest : this , saith the author , was evident in the sight of part of our army , and forced beleif from those that before gave no credit to what particular persons often related . yet what is more admirable , is this , that as siarra and his comrade were one day travelling together , a little blackamoor of exquisite shape , addressed himself to his companion , desiring he would take him to wait upon him ; this he spoke with such a grace , beyond what could be expected from any moor , that by siarra's perswasions , the other took him for his servant . now whatever his master set him about , he did it with most admirable speed and diligence , insomuch that haveing left a knife one day four or five miles off , where the army last encamped , he would send the boy for it , to whom siarra said , this is indeed a task for the devil himself ( at which words he remembred afterwards the boy to be very attentive , and his eyes to sparkle ) and it were as good to seek a needle in a field of hey ; therefore trouble not your boy about it ; nevertheless the boye 's forwardness incited his master to send him for it , and as though he had wings he went presently out of their sight , returning again in short space with the knife : at which so speedy arrival , his master expected he should have been breathless , but he skipped and jumped as it were for joy that he had pleasured his master . another time about five hundred moors rising out of an ambush , set upon a party of fifty spaniards whereof siarra and his companion were two , yet for all their number , contrary to the spaniards expectations , the moors ran away , terrified at something , whereof the spaniards were wholly ignorant , who dared not to follow least they should bring themselves into some unknown treachery . many such like services did the young blackmoor to siarra and his companion , the last was as followeth . as these two with four more were travelling up a certain mountain , to view the subjacent places , they perceived a man of prodigious stature , walking up and down very melancholy , who often cast such terrible looks upon them , that as well by a certain fear caused by the extenuation of the air , when spirits are near , as by a conception they had that he was so , they were much astonished and afraid ; whereupon the young blackmoor that served siarra's companion , ran towards him , and kneeled down , and as it were entreated him , whereupon he immediately flew up into the air out of their sight . this caused greater astonishment , then what ever had hapned before , and therefore his master never left examining his boy what he was , till at last , he confessed after this manner . i am , though otherwise i have appeared to you in form of a boy , a spirit of this region , subject to the great master agnan , whom you just now saw ascend into the air , after he seemed to bewail the loss of his people , and his worship which the spaniards have destroyed ; he was certainly come to do you mischief , as formerly he had done to some of your company , but my intreaties disswaded him , having told upon what account i served you ; nor shall any of his ministers torment you as long as you stay in this place , as you may beleive by what is already past : for when the five hundred set upon you , i caused above a thousand spaniards to appear before their sight , which was the cause of their suddain flight . now the reason why i serve you ( for according to the charge laid upon me ; i was to declare it , before i left you ) is , because you spared formerly a moor whom you took with your own hand in flight , a tall person , with a hawks nose ; the same was a priest to our great master , and had a spirit granted him , to attend on him ; by his charge i was sent to protect you , as long as you stay in this countrey , for the favour you shewed him in sparing his life . having thus said , he ran a little from them , and beating the ground thrice with his foot , he was carryed into the air out of their sight . not long after , as they returned to spain , a great storm arose , during which , it was so dark that none of the heavenly light appeared , and all hopes of safety were taken away , till at last siarra perceived as he thought , the young moor in the shrouds , after which that dismal storm ceased , and their voyage became calme and pleasant . pharies . of pharies also those little mimick elves , that appear alwayes very small of stature , and busy themselves chiefly in imitating the operations of men ; we read in georgius agricola that great searcher of subterraneal mines , that they appear frequently in those places whence precious metals are dug , and from their manners are called cobali , or imitators of men ; these seem to laugh , to be cloathed like the workmen , to dig the earth , and to do many things , that really they do not ; mocking sometimes the workmen , but seldome or never hurting them . the latins have called them lares and larvae , frequenting , as they say , houses , delighting in neatness , pinching the slut , and rewarding the good housewife with money in her shoe . siarra hath left us this notable relation , that there lived in his time in spain , a table and beautiful virgin , but far more famous for her excellence at her needle ; insomuch that happy did that courtier think himself , that could wear the smalest piece of her work , though at a price almost invaluable . it hapned one day , as this admirable semstress sate working in her garden , that casting aside her eye on some fair flower or tree , she saw , as she thought , a little gentleman , yet one that shew'd great nobility by his cloathing , come riding towards her from behind a bed of flowers ; thus surprised how any body should come into her garden , but much more , at the stature of the person , who as he was on horseback exceeded not a foots length in height ; she had reason to suspect that her eyes deceived her . but the gallant spurring his horse up the garden , made it not long , though his horse was little , before he came to her : then greeting the lady in most decent manner , after some complements past , he acquaints her with the cause of his bold arival ; that forasmuch as he was a prince amongst the pharies , and did intend to celebrate his marriage on such a day , he desired she would work him points for him and his princess against the time he appointed . the lady consented to his demands , and he took his leave , but whether the multitude of business caused the lady to forget her promise , or the strangeness of the thing made her neglect the work , thinking her sight to have been deceived , i know not ; yet so it fell out , that when the appointed time came , the work was not ready . the hour wherein she had promised the phary prince some fruits of her needle , hapned to be one day as she was at dinner with many noble persons , having quite forgot her promise , when on a suddain casting her eye to the door , she saw an infinite train of pharies come in : so that fixing her eyes on them , and remembring how she neglected her promise , she sate as one amazed , and astonished the whole company . but at last the train had mounted upon the table , and as they were prancing on their horses round the brims of a large dish of white-broth , an officer that seemed too busy in making way before them , fell into the dish , which caused the lady to burst into a suddain fit of laughter , and thereby to recover her sences . when the whole phary company was come upon the table , that the brims of every dish seemed fill'd with little horsemen , she saw the prince coming towards her , hearing she had not done what she promised , seemed to go away displeased . the lady presently fell into a fit of melancholly , and being asked by her friends the cause of these alterations and astonishments , related the whole matter ; but notwithstanding all their consolations , pined away , and dyed not long after . 't is reported likewise of a countrey girl , being sent out dayly by her mother , to look to a sow that was then big with pigs , that the sow alwayes stray'd out of the girls sight , and yet alwayes came safe home at night ; this the maid often observing , resolved to watch her more narrowly , and followed her one day so close , till they both came to a fair green valley , where was layd a large bason full of milk and white bread ; the sow having eaten her mess , returned home , and that night pigg'd eleven pigs , the good wife rising early the next morning to look to her beast , found on the threshold of the stye ten half crowns , and , entring in , saw but one pig , judging by these things that the pharies had fed her fow and bought her pigs . a certain woman having put out her child to nurse in the countrey , found when she came to take it home , that its form was so much altered , that she scarce knew it ; nevertheless not knowing what time might do , took it home for her own . but when after some years it could neither speak nor go , the poor woman was feign to carry it with much trouble in her arms ; and one day a poor man coming to the door , god bless you mistress said he and your poor child , be pleased to bestow something on a poor man : ah ! this child , reply'd she , is the cause of all my sorrow , and related what had hapned ; adding moreover that she thought it was changed , and none of her child . the old man , whom years had rendred more prudent in such matters , told her that to find out the truth , she should make a clear fire , sweep the hearth very clean , and place the child fast in his chair that he might not fall before it ; then break a dozen eggs , and place the four and twenty half shells before it , then go out and listen at the door , for if the child spoke it was certainly a changeling , and then she should carry it out and leave it on the dunghil to cry , and not to pity it , till she heard its voice no more . the woman having done all things according to these words , heard the child , say , seven years old was i , before i came to the nurse , and four years have i lived since , and never saw so many milk-pans before . so the woman took it up and left it upon the dunghil to cry and not to be pittied , till at last she thought the voice went up into the air ; and coming out , found , there in the stead , her own natural and wel-favoured child . chap. vii . of specters and phanthasms . the history of milan gives credit to an adventure very notable , which hapned to two merchants passing through the wood of turin to go to france , who met with a spirit in form of a man of tall stature , who called after them , saying , return , return back again , and go to louys sforce , to whom you shall give this letter from me . then they asked him who he was , to which he answered ; that he was galaas sforce his brother : now galaas sforce , had been dead long before . the merchants therefore much astonished , promised to do his commands , and went back to milan to the duke , to whom they presented the letter . the duke thinking it a cheat and illusion , put them in prison : nevertheless , because they persisted still in affirming the truth of it , the senate was assembled , where much dispute passed , touching the opening of this letter ; at last there was none but galeas viscount , that dared to lift up the seal and read what was written therein . o louys , take heed to thy self , for the venetians and french , joyn together against thee to thy hurt , and will utterly destroy thy race ; nevertheless , if thou wilt give me three thousand crowns , thou shalt see the matter reconciled , for i will avert thy sad destiny . farewell . but the duke could by no means be induced to believe this , which afterwards did truly come to pass . by lovys , the eleventh king of france , who sent him prisoner to his kingdom . marsilius ficinus , as baronius relates , made a solemn vow with his fellow platonist , michael marcatus ( after they had been pretty warmly disputing of the immortality of the soul , out of the principles of their master plato ) that whether of them two dyed first , should appear to his friend , and give him certain information of that truth ; ( it being ficinus his fate to dye first , and indeed not long after this mutual resolution ) he was mindful of his promise when he had left the body . for michael marcatus , being very intent at his studies betimes in a morning , heard an horse riding by with all speed , and observed that he stopped at his window ; and therewith heard the voice of his friend ficinus crying out a loud , o michael , michael , vera , vera sunt illa . whereupon he suddenly opened his window , and espyed marsilius on a white steed , whom he called after , but he vanished in his sight . he sent therefore presently to florence , to know how marsilius did ; and understood that he dyed about that hour he called at his window ; to assure him of his own , and other mens immortality . dionysius , the siracusian tyrant , a little before his death , saw as he sate in his house , molested with some troublesome thoughts , a filthy and ugly specter , brushing and cleansing his palace , from which fear he was not free , till he dyed . marcus brutus likewise , when he was meditating something against octavius , and antonius , in his chamber by a candle in the night , heard somebody come into his chamber , and looking about to see if it were any of his domestick servants , saw a great and deformed specter in shape of a man. nevertheless , not much frighted at the sight , ●…e asked him whether he were a spirit or a god , or what he would have . i am said he , thy evil genius , and i 'le meet thee at philippi . to whom brutus again , as a true and valiant roman , i 'le meet thee there . then having inquired of his servants if they had let any such person in , and finding they had not , he began to doubt of the success of that war , as afterwards it hapned , where again this genius met him . alexander ab alexandro ; writes an admirable history of a gentleman that had newly buried his friend , and returning to rome , lay at an inn by the way . where being alone and awake , there appeared to him the phantasm of his deceased friend , pale and wan as when he dyed ; whom when he saw and could scarce speak for fear , he asked at last what he would have . but the specter returning no answer , seemed to pull off his cloaths , and came to ly by him in the same bed . the other being extreamly frighted , gave way to him , who perceiving he accepted not of his company , lookt upon him with a stern countenance , and having drest himself departed . the other out of exceeding fear , fell extreamly sick , affirming for truth , that the feet of this phantasm were as cold as ice . a gentleman of naples travelling in the road , is reported to have heard the voice of a man imploring and desiring help ; and that going to the place , he saw a terrible specter beating a young man , but by his prayers , caused him immediately to vanish . afterwards he brought the young man to his house , and although it were long before he came to himself ( for the phantasm ever appeared before him ) yet at last he confessed many great crimes that he had most wickedly committed . the like , we read of a youth of mean parentage amongst the gabis at rome , that going thither , and meditating some treachery against his parents , met the devil in his way , in shape of a man ; so that falling into discourse together , they came to the same inn and lay together that night . but when the other was a sleep , his cursed companion laid hold on him to strangle him , but that the other awaking , began to pray to god for help , at whose name satan made such hast to be gone , that he broke through the top of the house ; by which fear the youth afterwards changed his evil intentions , to an honest and religious life . a rich gentleman , that lived thirteen miles from goi●…is , had made a great feast , and invited his friends , but they came not . whereat being extreamly incensed , come , said he , all the devils that will , since my friends are so unworthy . and immediately after , came in many goblings , as it were , in the several habits of merchants , and gentlemen , forreiners , who were kindly welcomed , and sate down to table . but stretching forth their fingers like cats claws , they were perceived indeed to be demons ; and the gentleman making some invocation to god ( as people in fear naturally use to do ) they all vanished , but so perfum'd the room , that few guests ever came into it afterwards . sabellicus writes for a true and admirable relation , that a secretary of lewis alodiser lord of i●…ole , travelling to ferrara , met in a valley between two great hills a phantasme in shape of lewis's father , who dyed and had been magnificently buried not long before , appearing on horsback , and with a hawk on his fist , as it was his custome when he went a hunting in his life time . this specter charged him to return presently to his son and tell him , that he should come the next day and meet him in that place , for he had matters of great importance to discover to him : the secretary through fear and obeysance went back to imole , where he related what had hapned : but lewis , whether he feared some ambush in that place , or credited not the relation , would not go in person , but sent another in his name to see what the spirit would declare : the ambassador being arrived with the secretary at the place , the same shadow appeared to them , complaining greatly of the prince that he would not come himself , and hear what he dared not to reveal to any other . nevertheless , he commanded them to return , and tell their master , that before two and twenty years , specifying the month and the day , he should lose the government of that place . the time being come , lewis stood upon his guard , remembring the threats pronounced by his fathers ghost . yet notwithstanding , all his preparations , that year , that month , and day , the souldiers of philip duke of milan , passed the trenches , scaled the walls , and obtained the town , and took him prisoner . cardan relates , that a friend of his , going in a dark night from milan to galerat , saw a strange apparition of fiery spirits , who inform of pesants , ran behind him in the way upon a fiery cart , crying with a loud voice , take heed , take heed ; and although he spurred his horse , and made all the hast possible , yet they were still at his back : till at last , when he came to st. lorences church , which is without the castle-gate , he recommended himself to god , and presently he thought he saw those pesants , with their burning cart and oxen , swallowed up in the earth . after this , it was observed , that the inhabitants of galerat , were tormented that year with a cruel plague , and other great afflictions . p. matthieu historiographer to henry the fourth king of france , writes , that in the year . as that king was hunting in the forrest of fountainebleau , a great cry of hounds and huntsmen , was heard at half a miles distance ; which sometimes again , as they drew neer a wood , seemed to be within twenty paces of them . whereupon the king commanded the earl of soissons to set spurs to his horse and see what it was , believing that there was none so bold as to meddle with his game , or hinder his pastime . the earl of soissons went , and still heard the noise , not perceiving whence it came , till a tall man in black presented himself in a thick mist , crying , do you hear me ? do you hear me ? and suddenly vanished . at which words , the stoutest of them , resolved to leave off hunting for that day , wherein nothing but danger and fear was expected . now although fear commonly ties the tongue , and freezeth the words , nevertheless , they related this matter , and have caused it to be inserted in the history of that king ; which many would think to be a fable of merlin or urgand the unknown , if the truth affirmed by so many persons of credit , and seen by so many judicious eyes , had not put away all doubt . there is a history no less admirable , of a merchant of sicely , that travelling in the year . upon the one and twentieth day of march , not far from the castle of tauriming , met in the way with ten demons in form of blacksmiths , a little farther with ten more , and again with another that seemed a true vulcan , and having questioned him whither he went , he answered he was going to forge at mount aetna ; to which the merchant reply'd , that he wondered they should go to forge on a mountain that was always covered with snow . alas , said the other , thou knowst not my strength , but ere long shalt perceive it , and then he vanisht . the next day toward night , a great earth-quake opened the mount in several places , and much mischiefe was caused by the fire to the inhabitants . chap. viii . of places haunted . there was in athens , a great and spacious house , but very infamous for a report that it had for long time been haunted by an evil spirit . that in the dead time of the night , a strange noise was heard , at first as it were from the yard , which came neerer and neerer , till there stood before them an old man , lean , pale , and with a long beard , having his hands and feet chained , which he often shaked . by these terrors , the inhabitants fell sick , and many dyed ; for the rememberance of the image impressed on their fancy , caused a deadly fear . insomuch that at last , it was left desolate . nevertheless , bills were set up in several places of the city , if peradventure any one would venture to hire and inhabit it . at that time the phylosopher athenodorus came to athens , and reading one of these bills , and the small rent it was to be let at , by reason of its infamy , bought it , notwithstanding what the people reported of it . and gave order the first night , that his bed should be made in the first room of it , some books and his pen and paper to be brought , that his mind being imployed and busied , might cause no vain fears . in a studying posture therefore he watched , and when at midnight he heard the noise of chains and irons , as had been reported to him , he neither lifted up his eyes nor left writing , till it seemed to be in the room . then looking towards the door , there appeared the image of an ancient man loaded with chains , beckoning , as it were , for him to follow : the phylosopher on the other side , made signes with his hand that he should stay a little till he had made an end of what he was writing . but the spirit began again to shake his chains , at which the other left off writing , and taking the candle in his hand , followed the ghost , who proceeded slowly , as if he were very aged , and much loaded with his chains , till he came into the yard where he vanisht . the phylosopher being left alone , left a mark upon the place , and the next morning caused it to be dug up ; where were found the bones of a man chained , for the flesh was putrified and eaten away ; these being gathered and buried publickly ; the house was never haunted afterwards . sabellic . lib. exempl . cap. . erasmus in his epistles writes , that on the tenth of april . in an inn of sciltac a town in switzerland , there was a certain hissing heard about night time , which seemed to come out of one of the chambers of the house ; wherefore the host fearing their might have been thieves , ran thither immediately but could find no body , yet still heard the same noise in the garret , and not long after upon the top of the chimney : then supposing that it was an evil spirit , he sent for the priest to exorcise him , who no sooner began his conjuration , but the spirit answered he cared not for them , since one was a twhoremaster and both were theeves , and herefore he would in spight of them burn the town as he had undertaken ( all this was thought afterwards to proceed by the means of a familiar spirit , which the maid of that house confessed on her death-bed , to have had familiarity with , for the space of fourteen years ) the spirit therefore took this maid to the top of the chimney , and commanded her to spread such fire as he gave her , which she did , and in less than an hours time all the town was consumed , notwithstanding the great abundance of water the inhabitants brought to quench it . here we may observe the reality of it , as also that the fire was real that the devil brought , but of another nature than the common or any artificial fire is , and that it did not fall from above as lightning , which burneth only very little , unless it happens on matters easily combustible , as it hapned in the year . at paris , when the lightning fell upon the tower of billy where the powder was , and since that at venice . furthermore , philippus camerarius saith of it , that the fire fell here and there upon the houses in form of burning bullets , and if any one went to help his neighbour , he was presently call'd back to help his own . moreover , i have heard ( saith camerarius ) the relation of this woful visitation from the vicar of that place , and many others worthy to be beleived , forasmuch as they were spectators of all things according to the former relation . the vicar also had as it were a crown about his hair ( which he wore long , after the graecian manner ) of all sorts of colours , which he said hapned by the same spirit , who threw a hoop at his head . moreover the same daemon asked him once if ever he heard a raven cr●…ak , and thereupon croaked so horribly , that they were almost dead for fear . the curate also did affirm ( though not without blushing ) that he often told him , and many others , of their private sins so exactly , that they were forced with shame to quit the place . chap. ix . of devillish impostures . about the year hapned at corduba a famous city in spain , a most wonderful imposture of satan . a young girle of a poor family named magdalene de la croix being but five years old , was put , by her parents , into a monastery of nuns , whether through devotion or poverty , 't is unknown , since her years were so few . nevertheless ( as the judgements of god are unsearchable , and his ways past finding out ) the devil appeared to her in shape of a blakamore , and although she was at first sight much afraid , yet the fiend did promise her so many toyes wherein children delight , that he brought her to discourse with him , ever injoyning herstreightly , that she should never disclose ought of their private conversation . about that time , the girle began to show a very quick and apprehensive wit , and a nature different from others , which gained her no small esteem from the rest of the nuns , both old and young . being come to the age of twelve , she was sollicited by the devil to marry him , and for her dowry , he promised her that for the space of thirty years , she should live in such a reputation of holiness through all spain , that the like was never before . thus while magdalene under this contract , passed the time in her chamber with this wicked spirit , that entertained her with his illusions , another demon took her shape and resemblance , and constantly resorted to the church , to the pulpit , and to the cloysters , and all the assemblies made by the nuns , with a great deal of seigned devotion ; he told magdalene also after he had gone to church in her place , all that was done in the world ; of which she giving notice to those who had her already in great reputation , began not only to be accounted an holy virgin , but to bear the name of a prophetess : wherefore although she was not yet come to full age , yet she was elected mother abbess by the consent both of the monks and nuns . now when the nuns went to communion on easter day , and other great festivals among them , the priest alwayes complained that some body had stolen one of the hosts from him , which was carryed by this angel of darkness unto magdalene , who being in the mid'st of her sisters , shewed it unto them , and put it in her mouth as a great miracle . moreover , it is said , that when she was not present at mass , though there were a wall between her and the priest , yet at the elevation of the corpus christi , the wall did cleave that she might see it . it is also very well known that if at any festival day the nuns carryed her in procession with them , to make the action more venerable , by some extraordinary action , she carryed a little image of christ newly born , which she covered with her hair that grew down to her feet . many more such illusions she used chiefly on solemn dayes , that they might be the more recommendable . by this time the pope , the emperor , and the grandees of spain did write to her , and by their letters intreated her , to remember them in her prayers , and asked her advice and councels in all matters of great concernment , as by several letters found in her closet was manifested . many ladies also and gentlewomen would not wrap their new-born children in swadling clothes , till they had been blessed by the abbess magdalene . but god permitted not this diabolical cheat to lye longer concealed ; for magdalene after she had spent about thirty years in this acquaintance with the devil , and had been abbess twelve years , repented of her former life , and detesting these abominable acts and the horrid society of satan , she freely discovered , when every one thought least on it , all this notorious wickedness to the visitors of the order ; yet some report , that perceiving the nuns began to find the deceit , prevented their discovery , by her own confession ; for such is the custome in spain , that he obtains his pardon that doth voluntarily confess his crime . at the hearing of this confession , magdalene was imprisoned in the monastery of which she was abbess . nevertheless , in the mean time , satan still continued his illusions , taking the chief place in the church according to its wonted manner , and was seen on its knees praying and staying for the rest of the nuns : insomuch that every one thought it had been their abbess , and that the visitors had given her leave to assist at mattins , for the great signs she gave of repentance . but the next day finding she was still in prison , the matter was related to the visitors ; and her process was at last sent to rome , but because she had willingly confessed , she received absolution . this history is affirmed by zuinger , au theatre de la vie humaine ; by bodin also , and cassiodore reny . iosephus relates in his book and th . chap. that there was at rome a noble woman named paulina , no less famous for her paarentage than her virtue and beauty , in the flowre of her age , and marryed to saturninus , a person not unworthy of her . now , decius mundus fell so extreamly in love with this lady , that after he had offered for one nights lodging , two hundred thousand drachms , and was repulsed by her , he resolved to end his life in misery . but his fathers man , a person of evil and subtil nature , conscious to his passion , promised for fifty thousand drachms to bring her into his arms : and the money being paid , he proceeded in this manner . paulina being much given to the worship of the goddess isis , he calls together her priests , and silence being sworn , he procures them with large rewards to go to paulina as sent from the god anubis to fetch her unto him . this message she received gladly , and h●…r friends rejoyced that she should be thought worthy of the god anubis : no●… did her husband knowing her chastity to be so great , any wayes let her preparations . the night being come , she was after supper shut by the priests in the temple , where mundus met her , whom she obeyed and pleasured that night , supposing he had been the god she worshiped . but it was not long after before mundus meeting her in the city , thou hast wel done paulina , said he , that thou savedst me two hundred thousand drachms : nor is it any matter that thou denyedst me as mundus , since thou hast entertained me for anubis . at these words she tore her hair and rent her cloathes , and related the matter to her husband , and her husband to the emperor tiberius ; who upon strict inquisition , hanged the priests , raced the temple , and commanded that the statues of isis and anubis , should be thrown into the river tyber ; but decius mundus , escaped with banishment only , his crime being referred to the strength of a passion that had deprived him of reason . eusebius reports the same of one of saturns priests , by name tyrannus , who procured that such and such a lady , as by the will of the god , should every night be shut in the temple ; nor did any husband think himself unhappy in this , but sent his wife richly adorned that night to the temple , and also great presents , that she might be the more acceptable to the god . now tyrannus constantly shut the temple , delivered up the keyes , and went away . but 't was not long before he returned through his secret doors into the image of saturn that was hallow at the back and joyned to the wall . then did he speak to the woman as she prayed to him , & at last commanding her to put out the watch taper , descended to her betwixt fear and joy , that she was thought worthy to accompany a god . this practise had long time passed undiscovered , till a chast matron abhorring the fact by perceiving that it was the voice of tyrannus , that spoke to her , complained to her husband of the disgrace ; who incited also by his own , brought him to the tormentors ; where by confessing the abominable fact , he filled the ▪ pagan nobility with shame and confusion , their mothers being adulteresses , their fathers cuckolds , and their children bastards . henricus stephanus , in his book entituled apologie pour herodote gives us an admirable relation to our purpose , after this manner . there hath been formerly ( saith he ) and remaineth still even to this day , a great quarrel and dispute between the dominican and fvanciscan fryars , concerning the conception of the blessed virgin. the former hold she was conceived in sin , the franciscan that she was not . insomuch that a dominican friar of francford , named vigand , made a book to maintain that the virgin mary was conceived and born in sin , and found fault with all the preceding doctors that had been of a contrary opinion . on the otherside , iohn spengler the franciscan , thinking himself wronged by the said vigand , procured that a publick meeting should be had at heidlberg , where the matter should be discussed . but the prince philip palatine , hindring this , the dominicans 〈◊〉 the franciscans to rome , where the case lay undecided a long time . at last the dominicans held their general meeting at vimtffen , where among other things , they consulted how they might uphold their opinion , although it was rejected by almost the while world , and several doctors had written so much against it , and perswaded the world to the contrary . they resolved therefore by some false miracle , to strengthen their opinion , and four dominican friars were to put the same in execution . these by the means of francis ulchi , who was under prior and a negromancer , brought their design to pass in this wise . it hapned a while after , that a journeyman taylor named iohn jetzer born in zurzea , was admitted into their order , and after he had received the habit , one of the conspirators went to him by night to his cell , and began to feign himself to be a spirit , being wrapt in a sheet , and making a strange noise with small sticks and stones that he threw . the other much terrified , began to complain the next day , even to those persons that were the authors of it . but all comforted him and exhorted him to be patient . and one night among the rest , the counterfeit ghost spoke to the poor novice , and charged him to do penance for him , which the novice imparting the next day to the fryars , 't was resolved he should do publick penance for the relief of that spirit . at which time one of them began to preach , and expound to the people why that penance was done , not without magnifying his order , to which that spirit had addressed it self , blaming on the contrary that of the franciscans . one time amongst the rest , the spirit commended to the novice , the order of the dominicans , as well for the number of learned men that had been of it , as for the holy manner of life they followed : adding , that he was not ignorant how their order was hated by many , because of their dr. st. thomas , whom they followed in that opinion , that the virgin mary was conceived in original sin. nevertheless , many of their enemies were grievously tormented by the vengeance of god , and the town of berne would perish , if it did not expell the franciscan friars , who were of opinion that the virgin was conceived without and that particularly dr. alexander , dr. ales , and iohn scotus the subtil doctor , both franciscan fryers , were grievously tormented in purgatory , for inducing the people to hold that opinion . at last the said spirit did counterfeit the virgin mary herself , assuring him she was conceived with sin , and certified him also in many other things he desired to know from her . she made also in his right hand , a mark of her son jesus christ , by peircing his hand with a very sharpe naile : then to appease the pain , she put lint into it , made of the clouts she wrapped her child with in aegypt . but not contented alone with this , the said friers gave him to drink , a certain magick liquor by which he lost his sence and understanding , and then with aquafoŕtis made four more wounds upon him . afterwards when by means of a second liquor , he came to himself , he was much astonished at his wounds ; but they perswaded him , they came from god ; and put him afterwards into a little cell all hung with the pictures of the passions of christ : they gave him also a drink that made him froath at the mouth ; and perswaded him that he was then fighting against death as christ had done . to conclude , they play'd so many pranks with this poor monk , that at last he began to perceive the delusion , and escaping out of their hands , discovered all their devillish practises . whereupon the actors of this wickedness , iohn vetter prior , steven boltzhorst preacher , francis ulchi under-prior , and henry steniecker receiver of the rents , were condemned to be burnt alive in a field , before the company of the franciscans . there is a pleasant relation amongst the narrations , mundi fortuitas , which i shall not omit in this place ; how in a village of france inhabited by rude country boors , a man fitter for the cart than a pulpit ; yet as being the best scholler in the town , was made vicar : and according to custome , nothing was done , nothing thought upon , but the vicar was ever present among the good women . insomuch , that by such frequent familiarily , he grew to be well acquainted with one lisetta a parishioners wife . her husband was not so blind , but he could perceive his horn a growing , and from that time , permitted not the vicar to come any more to his house . thus was all the fat in the fire , and their hopes cancelled , had not love found out another way : for according to the vicars instruction , lisetta counterfeited her self possessed with the devil , turning her eyes , arms and legs in strange postures , froathing at the mouth , and ratling in her throat . the simple neighbourhood astonished at these actions , cry'd she was possessed ; and her poor husband not a little troubled at it , forgot what was past , and goes for the vicar , to exorcise the spirit . alas my friend saith the other , thy jealousy and suspition , i fear , of our holy order , hath been the cause of this misfortune , for asmuch as the chastest matrons have ran mad , and have been possessed upon this account . then taking his robes , book , and what was fitting on this account , he goes along with him to his wife , and the usual ceremony in such cases , being performed , he askes the spirit , who it was ? lisetta , as she was before instructed , answered in a small voice , i am the father of this young woman , who am to do penance for ten years space , in one body or other . her husband thinking it to be her fathers spirit , my father , said he , i desire thee for gods sake , to come out of her . then the spirit reply'd , i will indeed come out of her , but i shall enter into thee , to compleat the rest of my time alloted for my penance . the poor man was so terrified at this , that falling at the parsons feet , my friend said he , do you not know some way to avert this heavy judgement , either by prayers , fastings , alms , or other charitable deeds ? then lisetta perceiving all things to succeed according to her desire , thou art too poor , said she , to hinder thy fate by alms or charitable deeds , and instead of these , thou must go visit forty religious places , and pray in every one , and entreat god to forgive thee thy sins , otherwise never look to escape what heaven hath ordained . moreover the spirit went on concerning his false jealousy and suspition of holy men , insomuch , that he fell at the vicars feet , asking forgiveness , and shortly after began his pilgrimage . in the mean time , the vicar was always with his wife , under pretence ▪ to lay the spirit , but 't is questionable whether he raised not a worse . in the year . the praetors wife aurelia , had taken care before she dyed , that she might be buried privately , without pompe and ceremonies ( for then it was a custome in erance ) that when any noble person dyed , the heralds should call the people together by cymbals and such like instruments , and then rehearse the nobility and worth of the person deceased , desiring the people to pray for them : many mendicant fryars also attended the corps with an infinite company of lights . so that by a kind of emulation , the more the pompe was , and the greater the concourse of people , the nobler the family was esteemed . but her husband obeying her last desire , gave no more to the franciscans that buryed her , than six crowns , whereas much more was expected ; and afterward , when he cut down wood and denyed them some , they were so incensed , that they resolved in revenge , to make the people believe , his wife was damned in hell. to which purpose , they placed a youth upon the roof of the church , who at night in prayer-time , made a great noise there ; and notwithstanding their exorcisms and conjurations would answer nothing ; then being commanded to give some sign that he were a dumb spirit , for a sign he made a great noise : the next day , the franciscans related to the people what hapned , but desired them not in any wise to absent themselves for that , so the next night , when prayers began , the spirit also made a noise in the former manner ; but being asked what he was , made a sign that he was not to speak ; he was commanded therefore to answer by signs ( for there was a hole made where the youth could hear what the exorcists said ; and he had a tablet in his hand , by striking upon which , he gave signs that could be heard beneath ) first therefore being asked if he were any of those that had been buryed there , he made a sign he was , then many names being recited of all the persons buryed there , when they came to the praetors wife , he knoc'd for a sign that he was her spirit , then they asked if she were damned , and for what fault ? whether for covetousness , lust , pride , or for the new heresie and lutheranisme ? and what she desired by her unquietude ? whether that her body should be removed into another place ? to which questions , the spirit by its signs , did give either its affirmation or negation ; and when it had signified that it was tormented for lutheranism , and desired to be removed from that place : then they desired the people to bear witness of it , but the people fearing the praetors displeasure would not do it . nevertheless the franciscans removed thence their bread and water , and all the sacred vessels , till at last , the bishops vicegerent to be better certified concerning this matter , came in person with many honourable and religious men , and commanded them to exorcise the spirit in their presence , and to send some body to the roof of the place to see if they could perceive any thing . this the authors of this villany withstood , saying , the spirit was not to be troubled ; and although he was very urgent , yet could he not prevail with the franciscans to permit any one to go up . the praetor in this time went to the king , and because the franciscans standing upon their priviledges , hindred a strict inquiery into the matter ; the king sent some of his councel with full power to examine all things . those of the franciscans therefore that were suspected , were laid hold on , yet for fear of a shameful death , confessed nothing : but at last , the king promising them pardon , they disclosed the whole business . nevertheless , they were condemned to be sent again to aurelia , and put in prison , till they had publickly before all the people confessed their crime , in the place that malefactors used to be executed . chap. x. a true and admirable process of a witch that wrought miracles , by the help . of the devil . mr. iosse donhoadere , a learned lawyer of flanders , in his book , intituled practique criminal , writes to this purpose . there was in the time that i was counsellor in the town of bruges , an old woman , that in carriage , clothes , and manner of life , was in appearance irreprehensible ; insomuch , that she gained an esteem from all , and every one had a reverence for her ; forasmuch as she healed , as it were miraculously , the children of many honourable families ; straightning the crooked , and setting broken joynts instantly in their places ; not by art or physick , but certain words and ceremonies of devotion : as to fast three dayes , with bread and water , to say so many times the lords prayer , to go on pilgrimage to nostre dame d' ardenbourg , or to st. arnoul d' audenbourg , or to st. iosse , or to st. hubert of ardennes , or to say a mass or two in a day , or to say other certain prayers and anthems : these devotions being exactly performed : the sick people were healed , through the faith they and their relations had in this woman . the carriage and miracles of this woman being published through the countrey , the counsellors and magistrates , that had more wit than the vulgar sort , caused her to be apprehended one night ; to be put in prison and examined , by what authority and means , and by what confidence she performed such cures . to which she answered , alwayes confidently , that she did them upon good intentions , and that there was no reason they should torment and persecute her for doing good . nevertheless the councel being moved by manifest signs , condemned her to be rackt , gently exhorting her to declare the truth ; but still she persisted in her first answer , affirming there was nothing unlawful , and that all was done without any compact or agreement with the devil . there was then present at the examination the bourgomaster of bruges , a man very much tormented with the gout , that of times he cry'd out as if he had been rack'd himself ; which the old woman perceiving , and turning her self to him , said , mr. bourgomaster , have you a mind to be rid of the trouble of your gout , if you have , i shall cure you , and that very soon ; if it were possible , replyed the bourgomaster , i would willingly give two thousand crowns to be whole , and you shall have them if thou performest what thou saist . then the other judges and registers that were present told him . sir , pray have a care what you say , and what you do , believe us and let us send back this witch into her chamber , and hear patiently what we shall declare unto you : the woman being carryed back , see said they , what danger you put your self into , by a vain perswasion that this woman should be equal to the apostles , and can cure you of your gout by lawful means . all indeed that she doth , seemeth apparently holy and divine ; but if you look more narrowly into the matter , there is much to be said against it . let us call for her therefore again , and inquire how she pretends to cure you ; if she promise to cure you miraculously , as the apostles have done the diseases of their time , and that she followes the means they have made use of , we shall not be against her , knowing that the hand of god is not straigntned : but if she make use of unlawful means , and puts her trust in them , there is reason that all her proceedings should be suspected both by you and us also . therefore when she was sent for back again , one of them said , if thou presumest to cure the bourg master of the gout , what remedies and means will you apply ? none other , said she , but that the bourg-master believe and be perswaded for certain that i have power to cure him , so shall he be sound , and set upon his feet . hereupon she was sent out back to her chamber , then the judges with one accord , told the bourg-master and standers by . you see gentlemen by the answer of this woman , that she doth nothing , but by the power of satan , and that she undertakes to cure the bourg-master by unlawful means ; for in her way she doth not follow the holy apostles , who cur'd the sick by divine faith and power , saying to the lame man , in the name of our lord iesus christ , rise and walk : and to the blind , in the name of our lord iesus christ , recover thy sight ; so that one was set upon his feet , and the other recovered his sight ; not by humane help , but by the divine power , in the name and faith of jesus christ. now this witch boasteth only to cure , if the patient put his trust in her and believe that she can do it : such faith , or rather perfidicusness , is directly against the practise of the apostles . this answer being well apprehended and digested , the bourg-master was sorry for what he had done , gave no more credit to woman , and ever after repented him of his levity . but to return to the witch , because she did persevere in denying those things she was accused of , it was concluded she should be put to the rack , where being stretch roughly , she acknowledged some light faults , but as for witchcraft , she utterly deni'd it . whereupon she was released for that time , and lockt in her chamber . a while after being again accused by new evidences brought against her , she was the second time put to the rack , where again she confessed some small faults , as before . but finding her self tortured , she began to cry and say , takeme away hence , or i shall stink you all out of the room , for i can hold my ex●…rement no longer . there was a house of office neer , whither the standers by would have her carryed ; others more judicious , were of opinion she should not , fearing some greater difficulty might arise ; but by plurality of voices , she was untv'd , and carryed thither : and having staid there half an hour and more , although she were called twice or thrice , she was at last compelled to come forth , and was put to the rack again , and was tortured more vehemently then before . but she without crying or lamenting as she had done before , fell a laughing , and derided and mocked the judges , bidding them do what they would , their cruelty could prevail nothing against her . hereupon the standers by , thought the devil had made her impassible , for she would confess nothing that was charged against her : but being stretcht on the rack , she either laught or slept . therefore by the councel of some more judicious in such matters than the rest , she was taken , and shaved in all parts of the body where hair used to grow , and was searched by divers woman , who found ty'd about her arms , certain small parchment notes , containing the names of evil spirits , with some crosses intermixed . these bills being presented to the magistrate , she was again stretched on the rack , where , at the first pull she began to roar and confess all , whereof she had been accused : and being examined concerning her former obstinacy in her denials , she said that if she had not been wholly shaved , and deprived of those bills , the truth had never came out of her mouth , this being brought to this pass , the judges proceeded to condemnation , some were of opinion she should be burnt alive , others for the most part , that she should only be put to a rigorous fine , to be banished from the countrey and never to return upon pain of being burnt : according to this last opinion , she was set upon a scaffold , with a false periwig made on purpose , which was taken off her head by the hangman and thrown in the fire kindled to that end . afterwards she was conducted by two judges and the attorney of bruges out of their territory . thus out of flanders she went into zealand , and dwelt some time at middlebroug , where she presently fell to her former trade . the lord florent dam judge of the town , was advised by us , of what was past concerning this woman , and in favour of justice , the copies of her accusations and confessions , and sentence was sent him ; which made him strictly observe her , and finding by undeniable truths , that she persevered in her diabolical witchcraft , caused her to be apprehended and put in prison , and having narrowly examined her , by her wilful confessions , and according to her former sentence , he condemned her to be burnt alive . after which he sent a letter , with the whole relation to bruges , whereof danhoudere hath given us this relation . chap. xi . the horrid end of witches and negromancers . zacoes and arfaxad the great persian magicians , at the very hour st. simon and iude suffered martyrdome , were struck dead with lightning . cynops the prince of negromancers , was at st. iohn's prayers swallowed up with waters ; and methotin who by his diabolical illusions , got to be high-priest , was stoned . several have been taken away alive by the divel , but one more wonderfully , as we may read in spec. hist. lib. . c. . after this manner . there hapned one day that a certain daw that an old witch kept , spoke ; at which , the woman let fall the knife out of her hand as she was at dinner , and grew extream pale ; till at length after many sighs and groans , she broke out into these words . this day my plough is come to its last period , and i shall certainly suffer some great evil . whilst she thus spoke , a messenger brought word that her son was dead ; upon which newes , she fell immediately sick , and sending for the rest of her children which were two ▪ a monk and a nun : i have by my wretched fate , said she with grief , these many years , followed witchcraft , and given my self , body and soul , to the devil , that perswaded me to this wickedness , and will be the punishe●… as well as the author of it . i desire you therefore that you would not 〈◊〉 〈◊〉 〈◊〉 me to asswage my 〈◊〉 〈◊〉 〈◊〉 struction of my soul is 〈◊〉 〈◊〉 〈◊〉 shall also ●…ew up my 〈◊〉 〈◊〉 〈◊〉 skin , and put it into a 〈◊〉 〈◊〉 ●…ing fast the top wa●… 〈◊〉 〈◊〉 〈◊〉 shall bind it with 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 if i lye securely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall bury me ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sung for me , fifty 〈◊〉 〈◊〉 〈◊〉 prayers said . all these things her two children obeyed , after the death of their mother , but prevailed not , for the first two nights , when the monks began to sing hymns about the body , the devils opened the church doors , that were shut with a great barr , and broke two chains , but the middlemost being stronger , remained whole : the third night , the noise was so great of those demons that came to fetch the body , that the very foundation of the church was shaken . but one devil in shape more terrible than the rest , broke down the doore , and went toward the coffin , commanding the body to arise , which answered , it could not for the chain ; thou shalt be delivered , replyed he , from that hindrance ; and going to the coffin , he broke the chain , and with his foot thrust off the covering , then taking the woman by the hand lead her out of the church in presence of them all , to the door , where stood a black horse ready , and proudly neighing , upon which the woman was placed , and all the company of devils went away with her through the air , their noise being so great , that the inhabitants thereabouts were no less astonish'd then the beholders . chap. xii . the difference between good and evil angels , with an admirable relation of a good genius . having hitherto in some manner , declared the acts of evil and cursed spirits , 't will be reasonable , that before i conclude this treatise , i give you some account , of those blessed angels , which god oft times , for reasons best known to himself , hath caused to appear unto men , and to distinguish the one from the other , there are three ways of discovery . the first is according to jamblic●…s d' mysterijs , that the good never appear in any phantastical shape , nor strive to deceive us , or offer to councel us in wicked matters . evil angels on the contrary , appear always in strange shapes ; and although sometimes they strive to imitate the children of light , to be thought angels of god , yet because of their evil nature , if desired to do evil , they willingly consent to it , and are unconstant , and unstable in all their actions . the second rule to distinguish them , is , that the works of unclean spirits , profit no body , as to make a starue walk , an image speak , and the like , as simon the sorcerer , it said to have done : but those of divine powers , allway contribute to mans good , thus our saviour made the blind see , the lame walk , cast out devils ; and the like did the apostles , which simon magus could not do . thirdly , they are discovered according to athanasius by st. antony , from their manner of appearing . for the aspect of evil spirit is terrible , their noise horrid , their speech ●…ordid ; when it hap●…eth that our mind is terrified at their sight , and our sences stupified . at their departure likewise , they terrify us most , and alway leave a noysome scent behind them . but the holy and blessed spirits appear with a meek and gentle countenance , for they never scold nor brawl , but bring joy and hope to a penitent sinner ; forasmuch as they came from god , the author and fountain of joy ; nor is our mind troubled much at the sight , but is rather illuminated , and desires forthwith to leave this earthly tabernacle , and to hasten with what it sees to an eternal mansion ; and as the angel that saluted the virgin , that spoke to zacharias , that told the shepherds concerning our saviours birth , that they should not fear ; so they remove all fear from us , and leave us in a joy unspeakable . an admirable history of a good genius or guardian angel. bodin makes mention of a friend of his that had alwayes a spirit accompanying him , which he began first to perceive , at the age of seven and thirty , not but that he thought the same spirit had alwayes been with him in his life-time , by reason of many dreams and visions by which he had been forewarned to shun many imminent dangers and vices ; but that he never perceived it so plainly as he did at that age and upwards , which hapned after this manner . 't was his custome to pray so continually , that for above a year he had not ceased to desire of god , morning and evening , that he would be pleased to send him a good angel to guide and direct his actions . he spent also certain houres after his prayers in contemplating on the works of god , meditating , and reading the bible , to find out , among the multitude of opinions which was the true religion , and to this purpose he often repeated the psalm . me deus informa quae sit tuasancta voluntas morrigerasque manus praesta , gressasque sequaces : namque eris ecce deus semper mihi tramite recto spirituus ille tuus divinaque virgula ducat . and reading many holy authors , he found in philo the jew , de sacrificiis , that a good and perfect man , could offer no better sacrifice to god than himself ; whereupon he offered his soul to god : from which time forward , he had dreams and visions full of admonition ; sometimes to correct this or that vice , sometimes to give notice of ensuing dangers , other while to solve some great dificulty , as well in divine as humane affairs . amongst the rest of his dreams , he heard a voice saying to him , i will save thy soul , i am the same that hitherto hath appeared unto thee . afterwards dayly about three or four a clock in the morning , the spirit knock'd at his door , but when he rose and opened it he saw no body . thus the spirit continued every day , and never ceased knocking till he arose ; this put him in fear it might be some evil spirit , wherefore he never ceased in his prayers to desire god to send his good angel , singing psalms and prayses to god continually . upon this the spirit manifested it self to him as he watched one night , by striking gently upon a glass vessel that was in the room , which very much astonished him ; two dayes after he hapned to entertain his friend the kings secretary at dinner , who was much affrighted to hear the spirit knock on a bench that was near him ; insomuch that he was forced to declare the whole matter to him : and from that time ever after , the spirit waited on him , admonishing him alwaies by some sensible sign , sometime by pulling his right ear , if he had done any evil ; as also it any one came to deceive or cheat him , his right ear was pulled , and the left , if good men on honest designs : likewise if he went to eat and drink any evil , he was admonished to desist ; if good , to proceed . and as often as he went to praise god in psams and hymns , or to meditate on his wonderful works , he was strengthned , and confirmed by an extraordinary and spiritual power . and to the end he might discern the better , his inspired dreams , from those that proceeded either from the temperament of his body , or perturbation of his mind ; he was wakened by the same spirit , about two of the clock , after which time he slept again , and dreamt those that were true , which admonished him of what he was to do , and believe , concerning those things of which he doubted . so that from that time forwards , nothing hapned to him of which he was not forewarned ; nor did he at any time doubt of any thing to be beleived or rejected , but he was certified concerning it . wherefore he chose one day in the week particularly to prayse god , and seldome went out ; if p●…radventure he did , he was alway seen to be of a joyful countenance , according to the scriptures , vidi facies sanctorum laetas ; but if in discourse and conversation , with others , there passed any evil ; or if at any time he omitted his prayers , he was admonished of it in his sleep : if he read in any evil book he was pulled softly by the ear till he laid it down , and was hindred from doing any thing prejudicial to his health ; but chiefly he was admonished to rise early , and if at any time he slept late , he heard a voice say , who will rise first to prayer ? he was warned also to give alms , which the more he did , the better did things prosper under his hand ; once when his enemies came by water to take away his life , he dream'd his father bought him two horses , a red and a white one , therefore he gave order that two horses should be bought , and although he had said nothing to his servant , concerning their colour , nevertheless he bought two of those colours . now the reason why he never spoke to this spirit , was , because he had once desired it , and on the suddain it struck so vehemently against the door , as if it had been with a mallet , whereby he shewed it was unpleasing to him , the spirit also never permitted him to read or write long , and often he could hear a small shrill voice , but not distinguish what it said : nor did he ever see this spirit in any shape , but of a certain clear light , in a round square or circle : once only when he was in great danger of his life , and he had incessantly pray'd to god to save him ; about morning , as he lay in his bed , he saw a boy in white garments of excellent countenance and form . another time being in great danger , and going to lye down , he was often hindred by this good genius , till such time as he arose and passed the night in prayers ; after which he escaped death miraculously , and heard in his sleep a voice saying , qui sedet in latibulo altissimi , &c. thus in all difficulties he received councel , and in all dangers he was assisted and saved by his guardian angel. now the truth of this relation we may gather from several circumstances , as well that the person said his ear was struck by the good angel to admonish him what was to be done , according to that of esaiah , dominus , saith he , vellicavit mihi aurem diluculo : as also that he said , the good angel manifested himself by knocking , as it were , with a hammer , for we read in the book of judges , concerning manoah , that the angel began to knock before him , the original of the word whereby it is expressed , being , tintinabulum or tympanum . but whether every one hath his genius , good or bad , attending on him , 't is hard to determine , although it hath been an old and received opinion , according to these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . finis . the anatomie of sorcerie vvherein the wicked impietie of charmers, inchanters, and such like, is discouered and confuted. by iames mason, master of artes. mason, james, m.a. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the anatomie of sorcerie vvherein the wicked impietie of charmers, inchanters, and such like, is discouered and confuted. by iames mason, master of artes. mason, james, m.a. [ ], , [ ] p. by iohn legatte, printer to the vniuersitie of cambridge. . and are to be sold in pauls church-yard at the signe of the crowne by simon waterson, printed at london : [ ] variant: title page has "anotomie". reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion the anatomie of sorcerie . vvherein the wicked impietie of charmers , inchanters , and such like , is discouered and confuted . by iames mason , master of artes. printed at london by iohn legatte , printer to the vniuersitie of cambridge . . and are to be sold in pauls church-yard at the signe of the crowne by simon waterson . to the reader . thou maiest maruaile ( gentle reader ) what hath moooued mee ( after so many zealous and learned diuines ) to take in hand this treatise against sorcery . wherfore i haue thought it good to certifie thee ( in some measure ) of my meaning herein . it was my chance to fall into communication with a notable supporter of those wicked vanities , which are spoken against in this booke : who not contented to practise the same himselfe , went about to perswade others thereunto : and to that end had framed reasons and arguments to vphold his assertion . which when i heard , and vnderstood , considering that he was a man of place , and some learning , and therefore might preuaile the more in this mischieuous deuise : i determined to search out what authors had written concerning that matter . but finding them all that i could hit vpon to be more occupied in making inuectiues against sorcerie in generall ; then in particular setting downe what it was , or wherein it consisted : thereby leauing a dare open to these vaine and wicked men to creepe out at : by reason the chiefe grounds were not taken away , whereon they stand . therefore i resolued to make some treatise of mine own . and because i thought i should haue thereby fit occasion , both to answer his arguments , and also to speake of other matters very meete and necessarie in this case : i made choice of this text in the actes of the apostles : and so much the rather , for that it was a place alleadged by the aforesaid partie himselfe : that so i might ( as it were , ) vna fidelia duos parietes dealbare . that is ( as we say ) stoppe two gappes with one bush ; both answering to the aduersaries reasons , and likewise opening the meaning of the said place , to all such simple and true meaning christians , as should heare or reade the same . howbeit at the first i had no such purpose , as to make it common to all ; but onely to such of my friends and acquaintance , to whom i meant to commit it , and my selfe should thinke good . notwithstanding , afterward at my aforesaid friends request , who did beare me in hand , that it would be profitable to the church of god ( if it should come abroad into the open view of the world , ) at the last ▪ i yielded , as thou seest . god graunt that it may worke that effect which i wish for : the which if i shall perceiue , it shall encourage me to imploy my studies hereafter , for thy further benefit . in the meane while i commit thee to the tuition of him , who is able to doe more then we can wish , or desire . and so i bid thee heartily farewell . iames mason . act. cap. . the , , , , , and . verses . . and god wrought no small miracles by the hand of paul. . so that from his bodie were brought vnto the sicke , napkins or hand-kerchefes , and the diseases departed from them , and the euill spirits went out of them . . then certaine of the vagabond iewes , exorcists , tooke in hand to name ouer them which had euill spirits , the name of the lord iesus , saying , we adiure you by iesus whome paul preacheth . . ( and there were certaine sonnes of sceua ; a chiefe priest of the iewes , about seauen , which did this . ) . and the euill spirit answered , and said , iesus i acknowledge , and paul i know : but who are ye ? . and the man in whome the euill spirit was ranne on them , and ouer came them , and preuailed against them , so that they fled out of that house , naked , and wounded . when our sauiour christ iesus was to depart out of this world ( as pertaining to his bodily presence ) and to ascend vp into heauen , he commaunded his apostles to preach the gospel , promising that he would ratifie the same with signes and wonders , as appeareth cap. . of marke . the fulfilling of which promise , as in many other places , so in this chapter it is most notably set downe . for wheras before , the spirit of god had shewed the preaching of saint paul , as also his confutation of the aduersaries of the gospel in disputation ; in these words hee declareth how god confirmed the same by miracles , especially in the . and . verses . then followeth the peruerse emulation thereof by the wicked coniurers , in the . and . verses . and lastly , the effect or punishment of this their practise in the . and . verses . for the first . the miracles which saint paul is here said to worke , are set downe first generally , in the . verse , and afterward in the . verse , the same is amplified by particulars . in the generall we must obserue two things , viz. the chiefe efficient cause of miracles , which is god. and the instrumentall cause , which in this place is the apostle saint paul. but before we enter into the particular discourse of these points , we must consider the coherence of these words , with those which went before : and that is insinuated by this word ( and ) in greeke ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which is a copulatiue coniunction , & ioyneth these words with the former : as if he should haue said , that not only the gospel was preached by the apostle saint paul , but also the same was ratified , and confirmed of god by miracles . and truly if we looke throughout the whole booke of god , we shall finde the working of miracles alwaies annexed vnto the word , to giue credit and authoritie thereunto ; and to confirme the vocation of those that are setters forth of the same . so the lord furnished moses with a most excellent gift of working miracles ; but hee first appointed him to deliuer his will vnto pharaoh , for the bringing of the children of israel out of egypt . the like may be said of iehosuah , and samuel , and also of all the rest of the prophets in the olde testament , which for breuity sake i omit to name , leauing them to your owne consideration , to examine the truth in this case . as for the apostles , and disciples of our lord and sauiour iesus christ , i thinke no man wil denie , but that they were indued with the gift of working miracles , to this end , that thereby their calling might the better be confirmed , and the gospel of christ magnified . neither can the contrarie bee prooued in any of the holy men of god , which haue wrought miracles . and saint paul in the first epistle to the corinthians , cap. . vers . saith , that this gift of working miracles is giuen to profit and edifie the church , and not for any mans priuate vse , as it may be necessarily gathered out of the circumstance of that place . the which if it be so , thē most abominable are the dealings of those most cursed blessers , commonly called wise & cunning men , and women , who hauing no publike calling , either ordinarie , or extraordinarie , whereby to set forth ( in any speciall manner ) the gospel of christ iesus , doe take vpon them the working of miracles : nay rather they dishonour god , and discredit his word , arrogating vnto themselues , that which is proper vnto god , asking oftentimes when any commeth vnto them , whether they do beleeue , that these wizzards can do that for them , which they come for : when as we cannot read in the whole scripture , of any of the prophets , or apostles , or any other holy men , which euer required the like at any mans hand . indeede our sauiour iesus christ did so , but he was the eternall god , in whome we ought to beleeue , and to put our whole trust and confidence onely ; and not in any childe of man , whose breath is in his nosthrels , as saith the prophet esay , cap. . vers . . for vaine is the helpe of man , when as he cannot thinke a good thought of himselfe . . cor. cap. . vers . . much lesse performe any good action . wherefore saint iames in the . chapter of his epistle , inueigheth mightily against those , which doe presume to affirme peremptorily , that they will doe any thing , when as they know not whether they shall liue till the morrow . wherefore we ought to say , if the lord will , and if we liue , we will doe this or that . but now ( saith he ) ye reioyce in your boastings : all such reioycing is euill ; and therefore the lord , by the prophet ieremie saith , cursed be the man that trusteth in man , ierem. cap. . vers . . then cursed are these wizzards , which would haue others to beleeue , and trust in them : for in god we liue , mooue , and haue our beeing , act. cap. . v. . and he is the onely worker of miracles , as it followeth in the next words . god wrought ] it is not said that ( paul wrought ) but that ( god wrought . ) this thing nichodemus seemeth very well to haue vnderstood , when he saith . ioh. c. . v. . that hee knew that christ iesus was a teacher come from god , because that no man could doe such miracles , except god were with him ; as though no man of himselfe , or by any other meanes , but only by the power of god alone working in him , could effect such miraculous workes . and our sauiour christ doth insinuate as much in the . chapter of saint iohns gospel , vers . saying : if ye beleeue not me , yet beleeue the workes , that ye may knowe and beleeue that the father is in me , and i in him . as if he should haue said : if i doe not such workes , as are farre aboue the reach of any mortal man to do , then beleeue me not : but if i doe , then thinke that god , which is the onely worker of all such miracles , is the author of those which ye see done by me . wherefore the apostle saint peter ( after that hee with s. iohn , had healed the creeple which was borne lame ) lest the people should attribute the said worke of healing to their power , or godlinesse , telleth them , that it was done onely in the name , and by the power of iesus christ , act. cap. . so he telleth aneas , who had kept his bedde ( by reason of a palsie ) the space of eight yeares , that iesus christ had made him whole ; and not he : and therefore biddeth him to arise and make his bedde , act. cap. . vers . , . there are many other places of scripture , which inforce the truth of this matter , but the case is so cleare , that i will stand no longer vpon it , but will passe ouer to that which followeth . no small miracles ] that is great miracles : and it is an vsuall kinde of speech in many languages . the words in greeke doe signifie no common or ordinarie powers , because that thereby the power of god is shewed , after an vnwoonted sort : which power ( being supernaturall ) albeit it belongeth , and is proper to god alone , yet he doth otherwhiles exercise the same by his creatures : as it is said heare . by the hands of paul ] that is by the ministery of paul , for so the words doe signifie in this place . and it is an vsuall phrase in the scripture , as act. cap. . vers . . it is said , that by the hands of the apostles , were many signes and wonders shewed among the people . so act. cap. . vers . . also . and it seemeth to bee a metaphor borrowed from the common course , & accustomed dealings of masters with their schollers , especially of those which beginne to learne to write , whose hands ( the master ruling ) although the scholler holdeth the penne in his hand , yet the master maketh the letter . the like case is theirs , which do worke miracles : for god is the onely worker of them , howsoever it pleaseth him to vse those men as instruments in effecting of the same , for his greater glorie , both in himselfe , as the chiefe efficient cause , and also in his instruments , to the further confirmation of their calling , and of the truth of his word . and to that end , in the . chap. vers . , & . of the actes , the apostles saint peter , & saint iohn , do pray vnto god , that he would stretch forth his hand , to worke miracles by them , in these wordes : graunt vnto thy seruants with all boldnes , to speake thy word , so that thou stretch forth thine hand , that healing , and signes , and wonders may be done , by the name of thy holy sonne iesus . by which prayer it appeareth , that god doth not bestow the gift of working miracles , for any man whatsoeuer , to vse at his owne pleasure , or after what manner he thinketh good : but so as that god may haue alwaies one end of the staffe ( as they say ) in his own hand , to vse , or not to vse , as he knoweth most conuenient ; both for his owne glorie , and for the good of those , for whose sake secondarily , those miracles are wrought . for wee vse rather to giue thankes , then to pray for that which we haue alreadie receiued : except it be for the continuance of it . and that this is true , it is manifest by . cor. . where s. paul reciting the spirituall gifts of the h. g. bestowed vpō the church at that time , for the edification of the same : reckoning the gift of working miracles for one : in the end he concludeth , that al these things worketh euen the self same spirit , distributing to euery man seuerally , euen as he wil. if as god wil , then not as man wil : neither in regard of the circumstance of time , & place , nor yet in maner of working . and to speake generally of the time , it is more then probable , that miracles are now ceased : so saith s. chrysostome about yeares since , vpon the . chapter of matthew , vers . . in these words : cúm hodie ista ( viz. miracula ) in ecclesia non fiant , an propterea dicemus christianos destitui fide ? auertat deus , vt de populo deitam male sentiamus . adest fides iustificans , sed ea quae miraculorum dicitur , iam desijt : which is thus much in english : because that now at this day these things ( to wit miracles ) are not wrought in the church ; shall we therefore say , that christians are altogether without faith ? god forbid , that we should thinke so badly of god his people . for they haue iustifying faith , but that which they call the faith of miracles , is alreadie ceased . for seeing that the ende of working miracles was to confirme the word , as saint paul saith , . cor. cap. . vers . . of the miraculous gift of languages ; that it was a token to them that beleeue not , and not to them that beleeue , to prepare and mooue their mindes to the imbracing of the gospel : which gospel , beeing now a great while since sufficiently prooued , and the truth therof established by miracles , what needeth the continuance of the said gift amongst vs ? and that the gift of working miracles , was but for a certaine time , at the beginning onely , bestowed vpon his church , as diuers other spirituall gifts were , which are rehearsed in the . chap. of the . epist. cor. it is very manifest : because that all the rest of miraculous gifts there recited are ceased , & out of vse at this present . wherefore the wizzards of these our daies , howsoeuer they colour their legerdemaine in this behalfe ; yet they are farre from the true practise of working miracles , giuen and accepted of god : by reason that the vse thereof is ceased with the end , for which it was giuen , and ordained . neither are we to thinke that the hand of the lord is shortened therby , no more then it was , when manna ceased among the israelites . but the lord knoweth , and doth alwaies , that which is most conuenient , and profitable , both for his owne glorie , and for our eternall comfort . yea , by his prouidence he so moderateth the particular actions of all those , vpon whome hee bestoweth this grace of working miracles ; that they doe nothing in this behalfe , but onely as he doth direct , and assigne them . so moses did his miracles alwaies at god his appointment : and the disciples of our sauiour iesus christ , could not heale the lunaticke childe , in the . chap. of saint matthew . howbeit at other times they did greater wonders . and the prophet nathan in the second booke of samuel , cap. . because he was not first directed by god , failed in giuing counsaile vnto dauid , to build the temple . neither may wee thinke , that it hath beene otherwise in this case with any other of the seruants of god. for albeit it bee not expressed alwaies in the scripture ; yet it is out of doubt , that were inwardly ledde by the spirit of god , to doe euery particular miracle , that they wrought : euen as the disciples of our sauiour christ were , what they should speake in the . chapter of matth. where our sauiour christ saith vnto them : take no thought how or what ye shall speake : for it shall be giuen you in that houre , what ye shall say : for it is not ye that speake , but the spirit of your father which speaketh in you . wherefore our sauiour christ in the . chapter of the gospel after saint luke , findeth fault with his disciples , because they would haue had fire to come downe from heauen vpon the samaritans , as elias did procure to fall vpon the two fifties of men , and their leaders , in the . booke of the kings , cap. . saying , that they knew not of what spirit they were : as though he should haue said : if that ye did know , and consider ( as the truth is ) that elias was mooued by the spirit of god , to execute his iudgement vpon those men : and that ye are onely ledde by your desire of reuenge , ye would neuer haue motioned this matter ; for now ye aske ye wot not what . but those that are counted cunning men amongst vs , doe at no time looke for god his direction : but for the opposition , and coniunction of the planets , with a sort of other vaine and wicked obseruations , fitter for heathen men , thē for those that beare the names of christians : which god hath flatly forbidden in the . chapter of deuteronomy : and leuiticus , cap. . vers . . and by the prophet ieremy he saith , cap. . learne not the way of the heathen , and bee not afraid for the signes of heauen , though the heathen bee afraid of such , for the customes of the people are vaine . for the right vse of the starres , and the motions thereof , is set downe by god himselfe , in the . cap. of gen. vers . , and . in these wordes . and god said , let there be lights in the firmament of heauen , to separate the day from the might , and let them be for signes , and for seasons , and for daies , and yeares , and let them be for lights in the firmament of heauen , to giue light vpon the earth . the like impietie is to be found in these men ; when they appoint , and set downe vnto themselues , and their disciples in what place , such and such wonders are to be wrought . as though the power of god were tied to one place more then vnto another . wherein they are like the aramites in the . cap. of the . booke of the king. when they say , that the god of israel is god of the mountaines , and not of the valleies : and therefore the lord slew them with the edge of the sword . furthermore for euery particular miracle god directeth ( if it be done as it should be ) the meanes , and manner how it should be wrought : either outwardly , by his word : or inwardly by his spirit . thus the lord when he did send moses to worke miracles before pharaoh . exod. the , , and chapters . he instructeth , and telleth him , after what manner he should doe them : so when he ledde the children of israel ouer iorden , by the hand of iehosuah : cap. . he biddeth him to command the priests , that did beare the arke of the couenant , that when they came to the brinke of the waters of iorden they should stand stil in iorden : whereby the people went ouer that riuer dry . in like manner in the . cap. of the booke of iehosuah the lord declareth vnto iehosuah what he will haue done , that the walles of the citie of iericho might fall downe before the children of israel : the which being once done , the wall sell flat downe ; so the people went vp into the citie , euery man straight before him : and they tooke the city . so in the . booke of the kings . cap. . assoone as the man of god had vttered the word of the lord against the altar , it claue asunder , and the ashes fell out . but in the . booke of the king. cap. . because that elisha did presume of himselfe , without the lord his direction , to deuise a course to raise the womans child being dead to life againe , by laying the staffe vpon the childes face , by the hand of gehazi his seruant : therefore it tooke no effect . neither ought we to imagine by this , that god is tyed to these , or any other meanes of like sort . for he doth the selfe same , sometimes by one meanes , sometimes by another , as in the . cap. of exod. vers . . he biddeth moses to powre the water of the riuer vpon the dry ground onely , and it should be turned into blood , and in the . cap. of exod. vers . . he commaundeth him to stretch out his hand with the rodde in it , ouer the waters , & they should be blood , yea god doth bring to passe contrarie things , by one and the selfe same meanes , as in the . cap. of exod. the sea is both made dry for the israelites to go ouer : and the waters returne againe to couer the egyptians , when moses stretcheth forth his hand ouer the same as before . nay seeing the lord is omnipotent , he can doe what he will , as well without , as with meanes : but that it pleaseth him to exercise his children , to attend vpon his ordinances : and not to feine vnto themselues deuises of their owne braine , which the lord alloweth not : as doe the cunning men , and women in these our daies : thinking thereby to worke those wonders which they desire . the which , although the lord permitteth the diuell to bring to passe for them , yet is it not therefore a necessary consequent , that god is the author or allower of this their worke ; for god doth it other-whiles to try them , as he saith in the . cap. of deuteronomy . so the sorcerers of egypt in the . cap. of exod. did bring to passe some things by their inchantments ; as did moses and aaron , by the finger of god , whereby the heart of pharaoh was hardened . and if it be so ( will some say ) how shall we discerne the seruants of god , from the seruants of the diuell in this behalfe ? to these i answer ; that albeit it be not very easie , ( especially to the children of disobedience ) as the spirit of god by saint paul , . thess. cap. . speaking of antichrist , the man of sinne saith : that his comming is by the working of satan , with all power and signes , and lying wonders , and in all deceiueablenesse of vnrighteousnesse , among them that perish , because they did not receiue the loue of the truth , that they might be saued . and therefore god shall send them strong delusions , that they should beleeue lies that all they might be damned , which beleeued not the truth , but had pleasure in vnrighteousnesse . and our sauiour christ in the . cap. of the gospell after saint mathew saith : that there shall arise false christs , and false prophets , and shall shew great signes , and wonders , so that ( if it were possible ) they should deceiue the very elect . yet they may be discerned by three especial means , and notes . viz. first by their vocation & calling . secondly by their manner of working : and thirdly , by the end and intent of their working . as for the first it is euident , that in the primitiue church the gift and grace of miracles working , was annexed vnto the ecclesiasticall function : as it appeareth in the . cap. of the . epist. cor. vers . . where saint paul saith , that god hath ordeined in the church , first apostles , secondly prophets , thirdly teachers , then doers of miracles , after that the gifts of healing , helpers ▪ gouernours , diuerse tongues . and therfore the papists , least they should seeme any thing to be inferiour vnto the primitiue church , haue ( like apes ) appointed ( exorcistae ) ( as they tearme them ) for one of their ecclesiasticall orders , albeit in vaine , they hauing not their inward calling from god : who at the first planting of his gospell , did bestow this grace vpon his church , that whereas the onely preaching of the word tooke little or none effect , yet by those miracles , which they see done in the church , they might be conuerted and acknowledge the truth . thus the lord , when he sent moses vnto the children of israel to tell them , that by his hand god would deliuer them out of their bondage in egypt , because that moses seemed to doubt least they would not beleeue : therefore the lord appointed him to worke miracles before them : at the sight whereof they beleeued . exod. cap. . and sergius paulus in the . cap. of the actes of the apostles , when he did see the miraculous striking of elimas the sorcerer blind , is said to beleeue , and to be astonied at the doctrine of the lord. so also the iaylour in the . cap. of the actes . was conuerted to the faith , when he saw the miracle wrought in the prison : where whilest paul and silas prayed , and sung psalmes in the night , suddainely there was a great earth-quake , so that the foundation of the prison was shaken : and by and by all the prison dores opened , and euery mans bonds were loosed . and the ruler in the . cap. of the gospell after saint iohn , with all his houshould beleeued in our sauiour iesus christ , when he had seene the miracle which he had done in healing of his sonne . to these i may adde that which saint paul saith in the . cap. of the . epist. cor. vers . . where affirming the miraculous gift of languages to be a signe vnto those that beleeue not , seemeth to insinuate the like end and effect of other miracles . and experience doth approoue the same : for since the time of constantine the great , that the christian religion hath bin publikely professed , and by godly emperours maintained , the gift of miracles hath ceased . many more proofes might be alleadged to this purpose : but because this matter hath beene handled before in a fitter ( as i take it ) and a more conuenient place , i wil therefore passe it ouer , and returne to the point which i had in hand , against the which it may be obiected , that tertullian in his bookes , de idololatria , and de corona militis . seemeth to affirme : that marchants and souldiers did miracles in his time : and therefore this gift is not alwaies annexed to the ecclesiasticall function . to this it may be answered : that although their outward vocation seemed to be meere laick ( as they tearme it ) yet were they inwardly and extraordinarily called of god , to the working of miracles : to the which no doubt was ioyned the preachin ; of the gospell , either by themselues , or els some other of the clergy . so saint paul albeit a most excellent . apostle , and preacher of the gospell in the church of god , is said to be a tent-maker , and wrought of the same trade for his liuing , as it is set downe in the . cap. of the actes . vers . . so that a mechanical trade , or any other honest and lawfull profession of trafficke in marchandize , or warrefare , doth not exclude them altogether from being of the clergy . but as for our cunning men ( as we tearme them ) what ecclesiasticall function haue they ? or how doth their profession belong thereunto ? seeing that for ordinarie callings , we haue none such in our churches : except ( as i said ) it be among the papists , wherein how ridiculous they are , who seeth not , which is not wilfully blinded . and that they haue no such like extraordinarie calling , it appeareth plainely , both by reason , and experience . for as our sauiour christ in the . chapter of s. marke , vers . . and saint luke the . cap. vers . . saith , that a candle is not lighted to be put vnder a bushell , or vnder the table : but on a candle-stick that they that enter in may see the light : so these men , if they had an effectuall calling from god , they could not but in some measure exercise the same , to the glory of god , and the good of his church . as the prophet ieremy , when as he saw little or no profit of his labours , in so much that he was euen smitten , and cast into prison for preaching of the word : yet he could not forbeare , but saith , that the word of god was in his heart as a burning fire , shut vp in his bones : so that he was weary with forbearing , and could not stay . ieremy the . cap. vers . the . but these men , of whome i speake , are much vnlike to the prophet ieremy . for they are either so ignorant in the word of god , and christian religion , that they know not the truth thereof , and therefore how should they giue testimony vnto the same by the working of miracles : or els their life is so lewd and vaine , that their witnes would rather giue offence , then any wise confirme the truth of the word preached . but to leaue this , and come to the next note or marke , whereby we may discry the working of miracles whether it be of god or not . let vs first consider the nature and difference of miracles . a miracle may be defined a rare and vnwoonted thing , or worke , which either is , or seemeth impossible to be wrought by any naturall force , or meanes , and thereby mooueth admiration . hence we may gather two kinds of miracles : namely , right and true miracles : and false or feined miracles . the true miracles are those , which cannot possibly be done by any naturall meanes , or creature , but onely by diuine vertue , and power , and these are of two sortes . for some are so , of , and by themselues : as was the feeding of the children of israel with manna in the wildernesse in the . cap. of exod , vers . . the staying of the sunne in the time of iehosuah , cap. . vers . . the raising of the dead : yea and the healing of diseases , that by no natural meanes of any creature can be cured , and a great many more , such like set down in the scripture : the which cannot be wrought but onely by the finger of god : and therefore not by any diuilish meanes or sorcery : albeit the diuell may sometimes counterfeit the same . yet his legerdemaine is heere sooner espied , then in any other kind of miracles , by reason that he wanteth the ground of naturall causes to support it . the second sort of right and true miracles , are those which are so onely in regard of their manner of working , being not effected by , nor proceeding from any naturall cause , but from the power of god. as the curing of diseases , with the onely shadow of peter , act. cap. . ( if the said diseases were otherwise curable ) although hardly by naturall meanes . and in this chap. ver . . with the napkins and partletes of saint paul. as also the raine and cloudes of elias in the first booke of the king. cap. . and the thunder of samuel , . sam. cap. . in this sort of miracles the diuell doth often intermeddle ; his ministers the sorcerers vsing otherwhiles the same outward meanes , which the seruants of god haue vsed in such like cases : and the diuel vnder this veile worketh the effect intended , by naturall meanes : as many sorcerers in these our daies doe send cloathes vnto their patients , the which being done , the diuell doth secretly infuse some naturall remedy , whereby the malady , wherewith they are greieued , is cured . and when things are thus wrought , they are not true , but false miracles , for right and true miracles ( as i said before ) are those which are effected by the diuine power of god onely : of which sort were all those which were done by the prophets , apostles , and our sauiour christ himselfe , and his disciples . for the grace of working miracles is a spirituall gift and not a naturall , as it is set downe in the . cap. of the . epist. cor. and therefore the meanes of the said working , must needs be supernaturall , being wrought by the same spirit who is the author , and distributer of the said gift . for euen as the lord god hath created heauen and earth , so hath he giuen to euery thing therein , in the creation a seuerall nature , vertue , and property , to be wrought , or to worke this or that effect ( if it be rightly vsed and applyed ) the which it is not possible for any creature in the world to alter , or change , but onely for the creator , who made al things of nought at the first , as the psalmist saith . he set the earth vpon hir foundations , that it neuer should mooue . psal. . wherefore neither man , angell , nor diuell can doe any thing , but onely by naturall meanes ; for they cannot create any thing of nothing , for that is proper to god alone : and therefore they of themselues can doe no true and right miracles ; but as god himselfe by his diuine power , doth supernaturally worke the said miracles by them . but they may worke false and counterfeit miracles . which are those , which either are not the thing that they seeme to be ; or els if they be so , yet are they wrought by naturall meanes , albeit to vs vnknowne . for the diuell doth often times deceiue and delude the senses , so that things do shew to be other , and otherwise , then they are indeede ; as it commeth to passe in night spells ( as they tearme them ) when as it seemeth that a wal , or some great water , is obiected and set against the party that is within the circle of the said spell , that he cannot passe forth . which is nothing els but a meere delusion of satan : for let them goe backward and they may passe the circle without any such let : with many other such like . howbeit sometimes he exhibiteth the thing it selfe , which in shew appeareth , as was the fire which consumed iobs sheepe , and his seruantes , iob. . cap. and this he doth by diuerse and sundry waies , and meanes : but especially by three . the first is by applying the efficient , or working cause vnto the matter whereof they know any thing ( which they intend ) may be effected . and so it is thought , that pharaohs sorcerers made the frogges before him , exod. . the like wherof we may see by daily experience amongst vs : when as by the blowing of flyes vpon flesh , there arise wormes , or maggotes . and by this means partly they both bring diseases vpon men , and likewise sometimes cure them by applying , or infusing secretly , either inwardly or outwardly to the bodie , things that may hurt or heale the same . secondly , by the stirring and moouing of things : as in the aire , when he raiseth windes and lightnings : as iob. cap. . vers . . and when he maketh any to be carried aloft in the same . in the waters when he causeth inundations . in the body of man , or beast , when he mooueth the spirits or humours , whereby diuers and sundrie diseases are ingendred , the which it were long here to recite . thirdly , whereas the diuell of himselfe is an inuisible spirit , he taketh often vpon him the shape of other creatures : whereby & wherein he appeareth vnto men after diuers sorts : sometimes in insensible things : as he gaue his oracles in olde times , otherwhiles out of images set in the temples of the heathen gods : as also it is reported , that hee did out of an oake in a wood neere to the citie dodona . sometimes in sensible creatures , as he did deceiue our grandmother eue by , & in the serpent . sometime in reasonable creatures , as in man ; whereof there are many examples in the new testament , of those whose bodies he had possessed : and in our time also the like hath beene seene and obserued : as fernelius in the . chapter of his second booke de abditis rerum causis , recordeth a historie , wherof himselfe was ( as it seemeth ) an eye-witnes : of one which was possessed with a diuell , who beeing a young man of good place and calling , and being grieuously pained ( as it is there set downe ) did send for diuers physitions : who hauing vsed their best skill to cure the said malady , did notwithstanding all their labour , and cunning , nothing preuaile . in the end ( about some three moneths after ) it was found out , that hee was possessed with a spirit ; as well by other things , as also , and that especially by speaking of greeke and latine : whereas the party diseased was vtterly ignorant of the greeke tongue ; wherefore after that the fitte was somewhat slaked , he confessed that hee had vttered those speeches against his will : and to conclude , after these waies , and meanes , and such like ; the diuell doth worke counterfeit miracles ( as i haue said , ) to the which he is apt and able rather then man , both in regard of his nature in his first creation : and also in regard of his long experience since . for beeing a spirit , he easily doth pierce into that which a solide substance cannot : and also beeing void of that burthen of the flesh , wherewith man is clogged , and pressed downe , hee is able to mooue himselfe as well vpward , as downeward , or sidewaies ; and that with such speede as it passeth mans capacitie to conceiue of it . thus he sometimes stirreth vp windes , and lightnings in the aire , as iob. cap. . from whence also he espyeth what is done , or to bee done vpon the earth beneath : sometimes raising earthquakes , and fire , and vapours out of the earth : sometimes passing from place to place , as occasion serueth , to marke , to see , or to doe , that which is most fitting for his owne turne , as the apostle saint peter saith , . epist. cap. . vers . that he goeth about like a roaring lyon , seeking whome he may deuoure . and further , at the first beeing made an angell of god , euen by nature he surpasseth man farre , as well in vnderstanding and knowledge , as also in power and dexteritie , to put their knowledge in practise . all which are much confirmed and augmented by his daily experience , the which hee hath had from the creation of the world , the which is graunted to no mortall man ; and therefore he is rightly called the olde serpent in the apocal. cap. . vers . . and albeit he bee fallen from his former integritie , by reason of his transgression , yet his naturall powers and faculties are not vtterly taken away , but onely corrupted : being now prone to all kinde of mischiefe , and naughtines . for whereas god almightie at the first , framed him a most excellent creature , furnished with most admirable gifts as the other angels , to the obedience of his will : now hee is become an enemy both to god , and man : turning his wit and knowledge , into cunning , and deceit : and his strength and such like qualities , to the working of sinne and iniquity : euen to the ouerthrow of all vertue and goodnes : but that the lord hath put a bridle in his mouth : so that he can go no further then god will permit him , no not in naturall causes , as it is manifest in the booke of iob , c. . & . where it is set downe , that he could not touch iobs goods without especial licence : and when he had done that , he could proceed no further without a new commission to touch his bodie : yet hee opposeth himselfe ( as much as in him lyeth ) against god , erecting to himselfe by tyranny a kingdome of his own , withdrawing by all meanes possible , mankinde from the obedience of the almightie , to serue him . and to bring this matter the easier to passe ( as neere as he can ) he wil notwithstanding imitate god in these actions , thereby to set a better glosse vpon his bad dealings . in so much that as the lord hath giuen a law vnto his subiects , namely his word , wherin is set downe , both how himselfe will bee worshipped , and also they should deale amongst themselues . euen so the diuell giueth rules of instruction to his liege people , which haue giuen as it were their names vnto him to serue him ; i meane the magitians , witches , sorcerers , inchanters , and such like ; how they should vse themselues towards him , both in regard of his owne person , and also how they should do mischiefe , and worke counterfeit miracles , and vaine trickes of legerdemaine amongst themselues , and other men . howbeit nothing is brought to passe indeede by these meanes : but the diuell himselfe , vnder the colour therof , to wit of certaine sette formes of words , or characters , of what forme or fashion soeuer they be , whether circular , angular , crossewise , or in the figure of man , beast , or any other thing which is vsed in magicke . the diuell ( i say ) vnder the colour of these , and such like , doth worke those effects , which by his ministers are intended . for what can words of themselues doe , but onely signifie : neither can characters doe or effect any thing , but onely represent . for if they doe any thing , it must bee either of their owne nature ; or else by god his institution aboue , and beyond nature . but not of their owne nature , seeing that the meanes and matter onely of words at the beginning were made , when as god created al things , and gaue vnto them their naturall properties : and words were deuised by man afterward ; for otherwise they would be the selfe same among all nations ; which we see is false : and this seemeth true , and approued by the second chapter of genesis , the . and . verses , where it is said , that the lord god formed of the earth , euery beast of the field , and euery foule of the heauen : and brought them vnto the man , to see how hee world call them : for howsoeuer the man named the liuing creature , so was the name thereof : the man therefore gaue names , vnto all cattell , and to the foule of heauen , and to euery beast of the field . and as for characters , they ( as euery man may see ) are not things naturall , but artificially made , and formed ( as we say ) according as it pleaseth the painter . and as for this prerogatiue of words by god his institution : besides that there can no warrant out of the scripture be brought to approoue it : so it seemeth confutable by the . v. of this present chap. where the exorcists are said to vse the same words in effect , which the apostles had vsed in the like cases , and brought nothing to passe ; which could not haue bin , if the lord had appointed and giuen such vertue to the words alone , to worke such supernaturall effects . but to leaue this , and to returne to our former purpose . in the . cap. of deuteronomy , vers . . it is thus set downe : the prophet that shall presume to speake a word in my name , which i haue not commaunded him to speake ; or that speaketh in the name of other gods , euen the same prophet shall die . the which place , although it may seeme by the words , to bee vnderstood of the prophets , or preachers of the word onely ; yet it may also bee vnderstood of workers of miracles : in as much as they ( for the most part ) were the workers of miracles : and therefore in the . cap. vers . . & . of this booke , they are mentioned togither , in these words : if there arise among you a prophet , or a dreamer of dreams , & giue thee asigne , or a wonder , &c. yea euen prophesying it selfe is a supernaturall worke , and a miracle : and further , the circumstance of this . chapter of deuteronomy , from the . verse , doth insinuate the same sense . for after that the lord by the hand of moses , had giuen the israelites in charge , that when they came into the promised land of canaan , they should not seeke to sorcerers , witches , inchanters , necromancers , and such like ; hee telleth them that he would raise them vp prophets , which should supply all those wants , whereof they sought to bee releeued by the aforesaid diuelish practisers ( so farrre forth as god should see it needefull ) and therfore there should be no reason , why they should vse to goe vnto such : but rather to vse god his ordinarie meanes , which he hath allowed in his word , and sanctified . and lest any of the aforesaid magitians , or any other beeing not lawfully called , should intrude himselfe into this function , therefore hee threatneth them , that they should be slaine , whether they pretended the name of the true god for this their practise , or vsed the name of any other false god , to bring their purposes about . in which place we may note two especiall meanes in generall to bee set downe , whereby the prophets did prophesie , and worke wonders among the people . the one is in the name of ( other ) that is ( straunge ) or ( false ) gods : which is , when they do it in the name , and as it were , by the meanes of any thing , or creature , but onely of god almightie . for seeing there is but one god alone , which is the true god , and creator of al things , and from whome euery good gift proceedeth , and euery miracle is wrought ( as i haue prooued before ) it followeth of necessitie , that whosoeuer worketh any wonder in the name , or by the meanes of any thing in the world , but onely of him , and by the meanes that himselfe hath appointed , and allowed , maketh thereof a god , and in the roome of the true iehouah , placeth the creature . and of this sort are all they which worke by the name of any , either angell , diuell , saints , or men deceased , or any other creature , or by any other words deuised by man , or satā , whether it be in regard of the words thēselues alone , or in regard of the maner : as whether they be pronoūced , or written , or how often this is to be done : or in respect of the order , or any other circumstance of time , or place , or such like . the which also may bee said of figures , or characters , of what forme , or fashion soeuer they be . all these meanes are simply euill , and against the first commaundement ( thou shalt haue no other gods but me ) and therefore abominable , and by no meanes to be vsed . the other meanes of working miracles , is in the name of the onely true god. that is , when they vse any , or all the names of the holy trinity : or the meanes set downe in the word , and exercised by the prophets and apostles : as is praier , and fasting and such like . they which doe vse the name of god , as it consisteth of letters and syllables in these cases , whether pronounced with the mouth , or written , doe exceedingly abuse , and blaspheme the name of god against the third commaundement . thou shalt not take the name of the lord thy god in vaine , vsing it vnto another end , then he hath ordeined it . for god hath not appointed his name for men to worke wonders by it , but that therby he might be knowne , and glorified . for whereas god in himselfe is incomprehensible by the wisedome of man , it hath pleased him to manifest himselfe by certaine names , which doe in some measure expresse his nature vnto vs , so far forth as the weaknes of our capacity can beare : and as god thinketh it to be most meete , & conuenient both for his owne glory , & the good of his people , as he saith vnto the israelites in exod. . . that the appeared vnto abraham , isaack and iacob , by the name of god almighty : but ( saith he ) by my name iehouah , was i not knowne vnto them . as for those which doe vse certaine set formes of prayers , and other meanes vsed by the holy men of god in working miracles : albeit at the first it may seeme to be very lawfull , and good , yet if they haue not an especiall gift , and calling from god to worke the same , their practise is to be suspected . nay it is most vnlawfull and wicked , and a sinne against the third commaundement . in that the meanes aforesaid are vainely vsed , when as god hath giuen no such vertue vnto those words alone : neither haue they any commission from him , to worke miracles by his authority or power : for although our sauiour christ in the . cap. of matth. vers . . and mark. cap. vers . . seemeth to insinuate , that some miracles are not wrought without prayer and fasting ; ( speaking of the casting out of diuels ) yet it followeth not , that god hath graunted such force and vertue vnto the words in prayer , or to the action of fasting , of themselues to worke miracles , howsoeuer they be vsed ; for our sauiour christ doth there speake vnto his disciples , vpon whome he had bestowed the grace of working miracles before : and yet neuertheles , he will haue them to vse harty praier in this busines , that thereby they may acknowledge god almighty , to be as well the continuer , as the first author and giuer of all such graces : and that they might altogether depend vpon him , for his continuall assistance with the same . wherfore heere we must haue regard vnto the first note of difference , betweene the seruants of god , and the seruants of satan before set downe : namely , their calling . but because that wolues doe often times enter into the sheepefold in sheepes cloathing , neither hath euery one of the church of god the gift of working miracles ( albeit an ecclesiasticall person ) as it is plaine by the . cap. of the . epist. cor. vers . . and . therefore we must marke and consider the third note of difference . vvhich is to what end and intent , they doe worke miracles . and this note or marke may be gathered out of the . cap. of deut. where the lord saith thus ; if there arise vp among you a prophet , or a dreamer of dreames , and giue thee a signe , or a wonder , and that signe , or wonder which he hath foretold , come to passe , saying , let vs goe after other gods , which thou hast not knowne , and worshippe them hearken not thou to the words of that prophet , or dreamer of dreames : for the lord your god , trieth you , to know whether you loue the lord your god with all your heart ▪ and with all your soule , follow the lord your god , and feare him , and keepe his commaundements , and giue eare vnto his voice , and worshippe him , and cleaue vnto him . by which words it appeareth , that whosoeuer he be , that worketh miracles , and doth not thereby seeke the glory of the onely true god , but rather his owne gaine , praise , or commendation : or doth it for any other sinister respect : we are not to goe , nor to hearken vnto him : for he doth not the lords message , but his owne : neither is he sent of god , but vsurpeth the authority of himselfe , or is satans minister herein . the which the lord sometime doth suffer to be done , to try what is in the heart of his people : whether in loue they wil cleaue vnto him , and keepe his commaundements which he hath set downe in his word , for confirmation whereof he hath wrought so many , and so wonderfull miracles . and indeed the gift of working miracles , as also other such like graces , wherewith the lord doth indue , and adorne his church , and the ministers of the same : is in a manner bestowed vpon it to this end , that his elect children being in minde , and conscience assured , setled , and grounded in the truth of gods word ; may grow , and encrease together , more and more , in the faithfull and zelous practise thereof , in all godly and honest conuersation , to the glory of god and their owne saluation . this is prooued to be true by the . cap. . epist. cor. where saint paul recounting the spirituall gifts of god bestowed vpon his church in these words saying , that to one is giuen by the spirit the vtterance of wisedome , to another is giuen , the vtterance of knowledge by the same spirit : to another faith by the same spirit : to another the gift of healing by the same spirit : to another power to do miracles : to another prophesying : to another iudgement to discerne spirits : to another diuerse tongues : to another the interpretation of tongues : saying in the seauenth verse going before in the same chapter , that all and euery one of these gifts is giuen to profit withall . but whome , not him selfe alone , to whome any of the aforesaid spirituall graces is giuen : but the church of god : and therefore the apostle making a comparison afterward in this same chapter betwixt the naturall body of man , and the church , which is the mysticall body of christ , seemeth thus to reason viz. euen as there are many members in mans body , yet none of them is for himselfe alone , but each of them is carefull to procure the health , and welfare of the whole body : so in the church of god , euery member thereof , ought to vse those gifts , and graces aforesaid , and such like ; not to their owne gaine , commodity , or glory : but to the good of their fellow-members , and of the whole church . and that in spirituall matters , pertaining to the true knowledge , and seruice of god , and eternall saluation in christ iesus : and not in temporall and wordly things ; but so farre forth , and to that end , that thereby they may the better be inabled to goe forward in their spirituall course vntill they come to the end thereof , which is the saluation of their soules . for as the gift of working miracles , and the other gifts aforesaid are spirituall : so the obiect , and end of the same is spirituall : namely , the edification , and building vp of the church , as it is the mysticall body of christ iesus , whereof himselfe is the head ; as it is plaine ▪ by the . cap. of the epist. of saint paul to the ephesians , where the apostle speaking of the aforesaid spirituall gifts ( although he rehearseth not all ) saith that they were giuen , for the gathering togither of the saints , for the worke of the ministery , and for the edification of the body of christ ( vntill we all meete togither in the vnity of faith and knowledge of the some of god ) vnto a perfect man , vnto the measure of the age of the fulnesse of christ , that we henceforth be no more children , wauering and caryed about with euery winde of doctrine , by the deceit of men and with craftinesse , whereby they lay in waite to deceiue : but let us follow the truth in loue , and in all things grow vp into him , which is our head , euen christ. and therefore saint paul continuing his speech concerning the spiritual gifts begun , & set downe . cor. . hath these words vnto them in the . c. of the same epistle . seeing that ye couet spirituall gifts , seeke that ye may excell to the edifying of the church . as if he should haue said . if so be that ye be so desirous to excell others , in the extraordinary gifts of the spirit : see that ye may goe beyond others in the right vse of the same , which is the edificatiō of gods church . wherfore they which make not this vse of the aforesaid spirituall gifts , and namely of working of miracles ( which is the chiefe thing which we stand vpon at this time ) doe most mightily abuse the same : nay rather ( which is more probable ) they haue not this gift giuen and inspired into them by the spirit of god , but they are the diuels seruants , and ministers herein : by whose meanes and aide , they may be thought to effect those wonders . for euen iudas iscariot , albeit otherwise a most wicked person , and one that afterward betraied his master : yet when he had receiued of our sauiour christ the gift of working miracles , he preached the gospell of the kingdome , as did the other apostles . for whomsoeuer the lord doth furnish with such extraordinary spirituall gifts , he will haue them ( will they nill they ) to vse them to that end which he hath appointed . and as saint paul saith in the . epist. cor. cap. . vers . . and . if i preach the gospell , i haue not wherin to boast , for necessity is laid vpon me . woe be to me therefore , if i preach not the gospell : for if i doe it willingly , i haue a reward , but if i doe it against my wil , the dispensation is committed vnto me . so when the lord had made ionas his prophet to goe vnto niniue , to tell them what he had determined concerning their destruction , although ionas was very vnwilling to doe it , in so much that he fled another way , onely that he might eschew the performance of that message : yet god drew him backe againe , as it were through the midst of the sea , and constrained him to fulfill his commaundement herein . and balaam howsoeuer before , and at other times he may seeme to haue beene a sorcerer , and to worke by inchantment , for his owne estimation and profit : neuertheles when it pleased god to make him his minister , and had inspired him with the gift of prophecy , to pronounce his blessing concerning the children of israell , albeit he laboured by all meanes possible to the contrary , being thereunto mooued with the desire of wealth , and preferment promised to him by king balack , as it is in the . cap. and . cap. of the booke of numbers . notwithstanding at the last he was forced to yield to gods determinatiō in blessing the israelites , whom before he endeauoured to curse . numbers , cap. . now they which are only satans instruments in working wōders , haue no purpose at al , to glorifie god in obeiing of his precepts , and in preaching of his word to the edifying of his church . for as satan the aduersary both to god , and man , is the author of these miracles , so will he haue his ministers , to direct their actions accordingly . neither doth the lord inforce them , to make that vse of their faculty of working miracles , which he appointeth to all those that are wrought by his spirit : because they haue neither receiued the gift from him , nor yet any commandement to doe any such thing . but they are led of themselues , and of their master whome they serue , to aime in all their practises at other ends , and work for other worldly , and deuilish respects . as the sorcerers of egypt wrought miracles , onely that thereby they might disgrace moses the seruant of god , and discredit his office , and authority . so bariesu the sorcerer in the . cap. of the act. of the apostles endeauoured what he could to turne away sergius paulus from the faith of christ which paul preached . and what was the end of simons practises , which in the . cap. act. is said to haue vsed witchcraft ? but onely his owne gaine , and worldly honour , and credit , as it appeareth by the circumstances of that place . and although the magitians , sorcerers , & such like people , sometime do vse good and godly words , in outward appearance , and that ( as it may seeme ) to a good end : yet at other times , and that for the most part , you shall find them to haue other badde , worldly , and wicked intents : and to doe this but onely in hypocrisie , to couer and colour their owne wicked dealings , and that they may worke the greater mischiefe afterward : as it may be gathered out of the sixteenth chapter of the actes of the apostles , by the history of the damsell , which being possessed with a spirit of diuination ( which seemeth to be such an one as they vse amongst vs to goe vnto , to know of them their fortunes , or what is become of things lost , stolne , or such like ) whereby shee inriched her maister with whome shee dwelt , shee ( i say ) this damsel seeing paul , with the rest of his company passing by , cryed out saying . these men are the seruants of the most high god , which preach vnto vs the way of salnation . but to what end ( thinke ye ) did shee this ? to confirme the gospel which paul preached ? no : for that is farre from satan , and all his ministers . but rather because that shee , or satan by her , and in her , thought it the best course to bring to passe their purpose : that whereas they neither could , nor durst openly , and manifestly contrary the preaching of the gospel : yet by this means they might thinke secretly by crafty pollicy to weaken , and diminish the authority of the same , by bearing men in hand ( as it were ) that they were indued , & led by one & the selfe same spirit , that the apostles were , & that there was no difference in their doctrine . so that hereby the doctrine of the gospel might be brought into suspition . the which when paul perceiued , & fore-seeing the inconueniēce that might arise therby , to take away al occasion of misdeeming , he commanded the spirit to depart out of the said damsel ; making therby ( as it were ) an open profession of the enmitie betwixt satan & him , and so of the contrariety of both their doctrines , and of the endes of the same . so in like manner our sauiour christ commaunded the foule spirit to hold his peace , when hee said hee was the holy one of god , mark. . cap. and luk. cap. . now to conclude : if these three notes before set downe , be duely weighed , and considered , with a single eye , and an vpright heart , they will not a little helpe to discerne the true seruants of god , from the instruments of the diuell in the working of miracles . but alas ; now a daies people are more prone and readie to lay a stumbling blocke before their owne steppes , and to hang a veile before their owne eyes , that they may not see the truth in this behalfe : feigning and framing vnto themselues reasons and arguments against the same , to vpholde and maintaine magicke and sorcery in deede , and in truth ( albeit they like not altogither of these names . ) to the which arguments i meane ( god willing ) to answer when i come to the handling of the . verse of this chapter . in the meane time i will proceede vnto the next , which is the . verse . so that ] in the which ( as i tolde you before ) the particular amplification of the miracles , which god wrought by saint paul , is set downe : where wee are to obserue two things . viz. the matter of these miracles , or the miracles themselues ; and the meanes by which they were wrought . but for the better explaining thereof ( although it be placed last in the text ) yet wee will speake first of the miracles themselues ; whereof two especiall and principall are here rehearsed , ( to wit ) the healing of the diseases of the body ; and the dispossessing of satan the enemy of the soule , in these words : and the diseases departed from them , and the euill spirits went out of them ] these two sorts of miracles our sauiour christ in the . chap. of the gospel after saint matthew , and marke cap. . and luke cap. . when he sent them forth to preach the gospel , gaue power and authoritie vnto his twelue apostles to worke . and so likewise hauing made , and appointed saint paul in the . chapter of the actes to be an apostle to preach his gospel vnto the gentiles , endued him with gifts of the holy ghost , and as we see heere , adorned him with the same grace of working miracles , which he had bestowed vpon the other apostles aforesaid ; thereby ratifying & confirming his functiō , & ministery , as he did of the rest . where we may also note , that these miracles were no vaine , and iugling trickes , to mooue laughter amongst pleasant heads : nor yet framed , or deuised for those of grauer wittes to wonder at : but they were wrought for the profit , and commodity of mankind in this mortall life ; albeit that be not the chiefe end , wherefore god gaue them this power to worke the same . but his owne glorie ( as i said ) and the edification of his church : and therefore when the apostles at any time sawe , that the aforesaid kinde of miracles serued not so fitly for that purpose : they tooke a contrarie course , as appeareth in the actes . chapter , where it is said , that ananias and saphira his wife , fell downe dead at the speech of s. peter , when he tolde them of their wicked dissimulation , and hypocrisie before god , in selling of a certaine possession , and bringing part of the price vnto the apostles , to the vse of the church ; pretending that they had brought the whole . by which example the people were mooued to glorifie god for his iust iudgement vpon these hypocrites ; and also were put in feare lest at any time the like offence should lay hold vpon them . whereas if he had not done thus , it might haue bin a meanes to make them goe on still in their wickednesse , and to haue encouraged others to haue done the like . in like manner , in the actes , . chapt . when saint paul caused bariesu to be stricken blinde , for resisting the preaching of the gospel by saint paul ; wee see what effect it wrought in the conuersion of sergius paulus . for truely all the spirituall giftes of god , giuen and graunted vnto his apostles , and ministers , in regard of their said calling and function , is for the edification of the church , and not for the destruction thereof , as saint paul saith in the . epist . cor. cap. . vers . . in these words : if i should boast of my selfe somewhat more of our authoritie or power , which the lord hath giuen vs to edifie , and not to destroy , it should not be to my shame . howsoeuer somtimes they seeme to doe otherwise , yet it is but as the physition or chirurgion , who doe not alwaies applie milde & mollifying medicines , but somtimes biting corrosiues , according to the nature and condition of the disease : yea somtimes they cut off a member , for feare of infecting the rest : as the poet singeth . omnia tentanda ▪ sed immedicabile vulnus enserescindendum est , ne pars sincera trahatur . so paul in the . chap. of the . epist. cor. verse . deliuered the man that had committed incest , vnto satan ( as he saith ) to the destruction of the flesh , that the spirit might be saued in the day of the lord iesus . but of this i haue spoken somewhat afore : wherefore i will go forward to the particular discussing of the aforesaid two sorts of miracles . and first of the miraculous gift of healing , because that is first placed in the text . and the diseases departed from them ] it is not heere particularly set downe , what kinde of diseases were healed by the apostle : but it is certaine by the circumstance of the place , that hee cured all whatsoeuer , for curing whereof he sent napkins and partlets : and it agreeth very well to the commission which our sauiour christ gaue to his apostles in the . chapter of the gospel after saint matthew , verse . where it is said , that he gaue power vnto his disciples to heale euery disease , and euery infirmity , that is , all maner of diseases , which the spirit of god did mooue them to take in hand : and this is confirmed by their continuall practise throughout the whole new testament , wherein we cannot finde ( especially after the ascension of our sauiour christ ) that they euer failed in healing any disease whatsoeuer , which they tooke vpon them to cure . for this extraordinarie power of healing , is not a naturall facultie , but a diuine gift of god , supernaturally inspired by his holy spirit : to whome nothing is impossible , and all , and euery thing is of like easines ▪ yea that which to vs seemeth , nay and is indeede most hard , and difficult , is soonest brought to passe , when as god will haue his glorie shewed ( in a speciall manner ) thereby , as in this kinde of healing . wherefore they which pretend this miraculous gift of healing , and cannot , or doe not cure all , but some certaine of those diseases , which they take in hand , are greatly to be suspected : of which sort are those , which amongst vs are called wise , and cunning folkes ; whereof some can cure but some one , or a fewe particular diseases : as for example , they which haue a charme for the toothach : a prayer or a blessing for a fistula , and such like . others doe professe the curing of all diseases ; and yet neither of them both doth alwaies , and at all times performe that which they pretend in this behalfe : no not in those diseases , in curing wherof they would seeme to be most expert . the reason is this : when diseases cannot be cured by naturall meanes , then are they past the diuells reach to heale : and therefore his instruments must needes faile therein . to make this more plaine , wee must note , that amongst all the diseases set downe by the physitions in their treatises , some are curable , and some are vncurable , i call those curable , which nature either of her selfe alone , or by the helpe of medicines is able to worke out , and expell . of this sort we see many examples by daily experience , which nature cureth , if shee bee strong , and the cause of the disease light ; or if shee be weake , or the cause of the disease stubborne , by the meanes of physicke . now these kindes of griefes the forcerers can , and do heale : and for as much as some diseases are more difficult then other : yea some are so hardly cured , as that fewe , euen of the best sort of physitions ( except god his especiall assistance ) can heale them , whose cure notwithstanding is wrought by these forcerers . here therefore satan in these his ministers is greatly honoured , who in regard of the subtilty of his nature , and his long experience ( as i haue said before ) doth more readily finde out the disease , with all the circumstances thereunto belonging , as also a fit remedie therof , then most men can doe : and yet for all that the disease by man ( if hee could hitte vpon the right methode ) and that by naturall meanes , not vncurable : for that disease is vncurable from which the partie grieued by no naturall meanes , or medicines , can be recouered : of which kinde the physitions doe account all deepe wounds in the braine , heart , or liuer : also the deuiding of the sinewes asunder , which are deriued from the braine or spirituall marrow to any limme , or member of the body , to giue sense , and moouing thereunto , ( whether it bee by a wound , rupture , or any such like ) causeth a palsie , which is vncurable . so is deafenes , if it haue continued from the birth : as also blindnes , according to that which the blinde man saith to the pharisies in the gospel after saint iohn , cap. . vers . . since the world beganne was it not heard , that any man opened the eyes of one that was borne blinde . the like may bee said of them that could neuer smell . an vlcer or sore that is deepe in the liuer , is counted vncurable : and so is an absolute , and exquisite hardnes without sense or feeling in the same : as also in the mylt . an vlcer in the bladder likewise is thought vncurable , especially if it be deepe . in like manner no member which is altogither mortified , can be recouered . now these aforesaid and such like diseases , are iudged simply vncurable ; by reason that at no time , nor in any person , they are seene to bee healed . but there are diuers and sundrie other maladies , which are not simply , and altogither so , but onely in regard of some circumstances : as the consuming feuer , which is called febris hectica , at the first is easily cured ; but after that it is confirmed , it is past remedie : as also that kinde of leprosie , called elephantiasis . the gout likewise , when as it hath continued so long , that hard knobs or knots are of grosse humours ingendred in the ioynts , is esteemed vncurable , according to the saying of the poet. tollere nodosam nescit medicina podagram . so there are many diseases , which in young folks are healed ; but in olde persons they are vncurable : and diuers kindes of feuers are cured in many persons , but in some they admit no remedy , as we see by daily experience : and it is manifest by the . chap. of the second booke of the kings , that ezechias was irrecouerably sicke , and that ( as it is thought ) of a pestilent feuer , from which oftentimes other are recouered by the helpe of medicines . and albeit hee was restored to health againe , and a medicine applyed vnto his disease ; yet was his sicknes deadly , as it is in the first verse of the said chapter . neither was it cured by any naturall meanes , but supernaturally : as appeareth in the . verse , where god saith , that himselfe had healed him , before that any naturall remedie at all was applyed vnto his sore . there are many other vncurable diseases of both sorts , the which it were too long and tedious here to recite : none of all which ( beeing past remedy by naturall meanes ) can be healed by any charmer , or sorcerer , nor by the help of satan , or any other creature what soeuer , but onely by the supernaturall power & finger of god : by the which all the holy prophets , apostles , and saints of god from time to time , haue wrought all their miracles : and therefore the miracle of healing . as for the outward meanes & manner which they haue vsed ( which is the second thing which i obserued in these miracles : ) it maketh nothing at all to the curing of any disease : but whereas the eyes of our vnderstanding are so obscured & blinded , that they cannot see into the inward power , and working of the spirit of god , which is the onely author of this gift and grace of healing : it pleaseth god otherwhiles to put into the mindes of his seruants in these cases , to vse some outward sensible meanes , by the view whereof , as by certaine signes & tokens , men might bee admonished , and further induced to a deeper consideration of gods hidden working herein . not that any thing is effected by these meanes , for then would the holy men of god haue vsed alwaies one , and the selfe same outward meanes in producing of the same effects : or els all the same meanes are effectuall alwaies , and in all persons : but the first is false , for our sauiour christ cured by his word onely , and peter in the . cap. act. vers . . is said to heale diseases , euen with his shadow . and heere saint paul is reported to haue cured them with napkins and partletes . and as for the second we see it cannot be true by common experience : for who cureth now by his shadow onely as peter did . indeede many of our sorcerers will seeme like apes , to imitate saint paul in this place , sending napkins or cloathes vnto those that are sicke : but their working is ( as i haue said before ) by naturall meanes . for it seemeth very certaine in all reason : that by the same meanes generally , that the diuell inflicteth diseases vpon man , or beast , he doth expell and driue away the same . now it is euident by many examples , that he inflicteth diseases by naturall meanes : for iohannes langius in his . medicinall epistle reciteth an history of one vlricke neucesser , who being extreamely pained in one of his sides , vpon a time laid hold of a naile , that lay vnder the skin there : which naile when the chirurgion had cut out , and the paine nothing allaied , the man despairing of any recouery cut his owne throat , and afterward being opened before his buriall , ( in the presence of many ) by two chirurgions , whom he there nameth : there were found in his belly a long round piece of wood , foure kniues of steele , partly sharpe , and partly nickt like a saw , and two sharpe instruments of iron , that were more then a spanne long , and haire rowled together in forme like a ball . so anthonius beneuenius , de admirandis morborum causis : telleth of a certaine woman of florence , who being pained with an exceeding great torment in her stomacke sodainely cast vp by vomit crooked nayles , needles of brasse , with waxe and lumpes of haire ; and lastly a piece of flesh so bigge , that it was thought impossible to be auoided . in like manner benedictus veronensis in his booke , and . chapter saith , that he saw two women dwelling in the same towne , and very familiar friends : which being both extreamely vexed , and tormented with vomiting : one of them ( with much adoe ) cast vp a great needle , or pinne wherewith women vse to trimme their haire , being crooked after the manner of a hooke , and wrapped together with the haire of a womans head , wherein were infolded the pairings of nayles : the which being voided ▪ she notwithstanding lay as it were strangled , and so dyed the next night . the other cast vp the haire of a womans head , with pieces of glasse , and three peices of a doggs taile dried with the haire vpon it , which if they had beene set togither againe , would haue made the length or quantitie of the whole taile . there are many other such like examples of diseases laid vpon mortall men , which might be brought to this purpose : none of all which could possibly be done , but by inchantment : and yet we see that they were done or inflicted , but onely by naturall meanes . neither can any man prooue the contrary ( as i thinke ) in any other . the which if it be so , then may we conclude that all these , and such like , which are done by inchantment , are done by naturall meanes . but some man may obiect and say : that as one swallow maketh not summer , so a few particular examples cannot inferre a generall conclusion . to this i answer : that many particular examples recited , with the rest all are in generall implied , so that there can no instance be brought to the contrary is a sufficient argument . besides this the very name giuen by men of former age in latine , to magitians , charmers , sorcerers , inchanters , necromancers , and such like : calling them venehicos , doth decipher the manner of their working : as though they made and infused such matter , or medicines , as altereth the nature and temper of those things into which they are infused , and wherewith they are mixed : and the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , betokeneth the same thing . neither do i see wherefore satan should vse naturall meanes , in the parties before specified , and such like : rather then supernaturall , if it had not past his reach : seeing that he doth for the most part endeauour to couer his dealing ( as much as he can ) that it may not be espied . as he did when he laid his hand vpon iob , as it apeareth in the first chapter of his booke . and therefore it is to be thought , that he made vse ( in the aforesaid persons ) of those naturall meanes which came first into his minde , and were nearest at hand for that present time . and as concerning the second kind of miracle , which s. paul is heere said to worke by napkins , and partlets sent vnto the parties grieued : to wit the casting out of diuels : the same is to be iudged and said , which hath beene spoken of the miracle of healing : both in regard of the outward , and also of the inward meanes of the same . for as for the inward , which is the onely meanes : it is the power and spirit of god alone : and as for the outward manner , it maketh ( as i said before ) nothing to the working of the miracle . wherefore they are all in a mighty errour , which thinke that satan can be cast out , by certaine set and conceited words , or characters , as they vse in magicke : for we must not thinke that the diuell is either so simple , or so weake ( if god permit him to vse his strength ) as to be ( as it were ) blowne out with the winde , or sound of words : or so timorous , that he may be fraied away with the sight of figures , or characters , when as he durst tempt our first parents in their state of innocency . gen. cap. . nay he was not afraide to set vpon our sauiour christ , as it is in the . cap. of saint luk. although he was god , albeit in the forme of man , phil. cap. . vers . . and s. peter likeneth him to a roaring lyon in his first epist. and cap. . and our sauiour christ in the . cap. of s. mathewes gospell , seemeth to compare him to a strong man , which will not yield , till a stronger then he compelleth him . indeede sometime he will faine as though he were forcibly dispossessed by the vaine trickes of magitians , and coniurers : but it is onely to this end , that he may thereby the more strengthen and enlarge his owne kingdome , by bringing into , & detaining men in this wicked errour , to thinke that such things are brought to passe by magicall conceits : when as the diuell goeth out of himselfe : euen as when we see two men pulling at a thing , one of them contrary to the other : and the stronger will seeme to be forced to yield , and so letteth goe his hold , but it is when he seeth his most aduantage to giue his aduersary the greater fall . euen so satan albeit he may sometime seeme to be forced , yet indeed , and in truth it is but policy , thereby to worke the more harme . for he is not constrained to go out by any such vaine follies , or by any other howsoeuer vsed , but onely by the meere power and finger of god , as it will appeare by that which followeth in the text . then certaine of the vagabond iewes [ exorcistae . ] heere in this verse we see the effect of those miracles , which paul is said to worke in this place in the wicked sorcerers : who ( when the apostle had preached the gospell of our sauiour christ : and by his power , and in his name had done these said miracles , for the confirmation of the same ) went about most wickedly to abuse his sacred name , to the establishing of their magicke , and sorcery . for although the name which they are called by , may seeme to haue no badde , but an indifferent signification , being vsed in the primitiue church for those , which hauing receiued the gift of working miracles from god , did vse his name in casting out of diuels , and the very etymologie of the word in the originall tongue doth shew the same : yet it is most euident by the circumstance of this place , that these men were nothing but meere wicked magitians , and namely , of that sort which we cal coniurers : who although there be no difference in respect of the substance of their wicked seruing of satan in this behalfe : notwithstanding the fashion , and manner of their seruice , seemeth somewhat to differ . for those which we call witches , or sorcerers , seeme to be in a more vile , and slauish condition , being alwaies at the diuels commaundement : but these which we terme coniurers , will make as though they commaunded the diuell , howbeit they profit nothing thereby , sauing that they serue his turne herein , and sometime their own : so farre forth as their practise may stand with the furtherance of satans purpose in the same , which is the enlargement of his owne kingdome . otherwise they may commaund ( as they say ) and goe without : he will doe what himselfe listeth , and not what they would haue him to doe . the which peraduenture , when these exorcistes saw , hauing eftsoones vsed their accustomed manner , and ceremonies of coniuration , and neuertheles many times missing of their purposes : and likewise seeing , and considering the apostle saint paul , how he neuer fayled in the working of his miracles by the name of the lord iesus : they thought that they would make triall , what they could bring to passe thereby : and so as they traueliled about the country , as fortune-rellers , charmers , inchanters , and such like do with vs , they tooke in hand to cast out diuels , out of those which were possessed with the same , by naming ouer them which had the said euill spirits the name of the [ lord iesus ] marke i pray you the incredible boldnes of these wicked coniurers : who not considering , neither the occasion , end , nor authority whereby s. paul did worke : nor their owne daunger , which might ensue vnto them thereby : rashly take vpon them to doe such miracles by the name of our lord iesus , without any further direction . but such is all kinde of magicke and sorcery being founded neither vpon reason , nor yet vpon common sense : albeit they will seeme to make an art of it . for whosoeuer shal examine the truth of the grounds , and principles thereof in their bookes , shall finde no pith , nor any sound matter worth the noting : but onely foolish and vaine trickes , as are circles , characters , and such like : or words notvnderstood : or vainely , or wickedly applied : as in abusing the name of god , or his word , and such like : when they vse them not to that end , for the which they were appointed : as doe heere the aforesaid forcerers , the exorcists : and therfore for the most part they are frustrate of their purposes , except it be sometime ( by god his permission ) that the diuell of his owne minde ( for causes before rehearsed ) doth worke the effect for them . the which when the emperour , nero saw ( as it is recorded in the thirtieth booke , and first chapter of plinies naturall history ) who was one that fauoured this wicked craft , no man more , hauing sufficient store of wealth and power : and magitians sent for from all parts of the world to conferre with : and yet for all that , in the end , left it as vaine and friuolous . and common experience doth teach vs euen the very same . for whosoeuer shall looke into the dealings of those persons , which are accounted the onely cunning men in the world amongst vs , he shall see that they vse no other outward meanes , but a sort of charmes : the most of them so ridiculous and foolish , that a wise man must needes laugh at them , and euery one that hath but a sparke of religion , to loath & detest them : which are either newly deuised by the diuell and his ministers : or els receiued afore by tradition from one to another . and if so be they vse good words and sensible , which is very seldome in al points : yet are they vttered with an euill intent , thinking by them alone to worke such wonders : as the exorcists doe heere . seeing that the words of themselues can doe nothing , how glorious soeuer they appeare , without further authority and power from god. and yet we see that this vaine & wicked craft , and the practises of the same , haue many fauourers in the world , especially of those that are profane , and want knowledge in religion . the which also haue deuised many reasons to vphold the said craft : whereof some of the chiefest i will heere recite . and first they say , that these cunning men doe vse no euill meanes , and especially the diuell is not the author of this their working . for ( fay they . ) the diuell neither can , nor will doe any good : but these cunning folkes doe good , and therefore they doe it not by the diuell , or by any euill meanes . to answer vnto this argument , we must more deepely weigh and consider of the matter , then it seemeth , that those which framed this argument did . for i thinke they vnderstood not what they meant themselues by this word ( good . ) if they vnderstand thereby that which is absolutely , altogether , alwaies , and in all respects ( good ) then we deny their assumption : for in this manner there is none good but god alone : as our sauiour christ saith in the . cap. of the gospell after saint matth. vers . . as for all other creatures they are good , so farre forth as it pleaseth god the chiefest goodnesse to esteeme , and accept of them . for whereas it is said in the first chapter of gen. vers . . and god saw all that he had made , and loe it was very good . we must vnderstand by ( goodnesse ) the perfit estate of all things both generally , and particularly , whereby they were conformable to the will and minde of god the creator , who approoued them when they were made . for no creature is good of it selfe first , and for that cause approoued : but because god approoueth it , therefore it is good . now the lord seemeth to haue approoued these his creatures , in three especiall respects . first in regard of the beautie , comelines , and glorie of all , and euery creature in their kinde . secondly in regard of the excellent vertue which god gaue to euery thing . for as hee hath made nothing in vaine , but euery thing to some especiall ende : so hath hee furnished the same with sufficient power and vertue , for the accomplishment of the same end . thirdly , in respect of the exceeding benefit , and profit , which came by them vnto man. as for the two first , no man will say that in those respects these cunning folke can , or doe any good by reason that they concerne the creatures themselues alone , without any reference vnto man : and we know that no man can make , no not one haire of his head white , or blacke , as it is in the chapter of saint matthewes gospel vers . . therefore it must needes be in the third respect , which is in regard of the profitte that redoundeth thereby vnto men : so that their meaning is , that whatsoeuer doth exhibite , doe , or procure any benefit , or profit vnto any man , is by their reason said to doe him good . but let them consider this : that albeit at the first the lord created euery thing very good , yet since the fall of adam this goodnes of the creature is partly corrupted , and partly diminished : not only in the two first respects , but also , & that especially in the last . for wheras the creatures were in some measure made for mans vse , so when man had transgressed the commandement of god , both man himselfe fell from that integrity of nature , wherein he was first created ; beeing now corrupted and depraued , as well in all the powers & faculties of the body , as of the minde : as it is manifest by the punishment laid vpon the man , and likewise vpon the woman in the . chapter of genesis : in so much as saint paul in the . chapter to the romanes , vers . . in the name or person of al men confesseth , that in him , that is , in his flesh ( whereby is meant the whole man , as he is now by nature , consisting both of body and soule ) is no good . yea that we cannot thinke a good thought of our selues , as it is in the . epist. cor. cap. . vers . . and also the lord cursed the earth for mans sake : as it is in the aforesaid . chapter of genesis . the whole creature beeing now subiect vnto vanity , as saint paul speaketh to the romanes cap. . so that the creatures are not now so profitable vnto him , as hee is a naturall man , as saint paul saith in the . chapter to titus , vers . . that to those that are defiled , and vnbeleeuing , nothing is pure ; but their mindes and consciences are defiled . whereby it appeareth , that before god hath purified the heart by saith , nothing can doe him good , nothing is pure vnto him . but euen as an impure vessell defileth whatsoeuer is put into it : so whatsoeuer happeneth vnto the wicked , it is for ther further damnation : and what doth it profit a man if he gaine the whole world , and lose his owne soule , as our sauiour christ saith in the . chapter of s. matthewes gospel . and for as much as no man is altogither regenerate in this life , but hath alwaies the flesh striuing and lusting against the spirit . gal. c. . v. . therefore it pleased god ( to the end that they might see the haynousnes of sinne , and the grieuousnes of the fall of our first parents ) to suffer those thinges which were in their first creation ordained for their good , to be euen vnto his deere children , an occasion of their fall , albeit not eternally . so dauid beeing a man after god his owne heart , abused that goodly , strong , and healthfull state and temper of his body , which is set downe in the . chapter of the first booke of samuel , to the horrible committing of adulterie with the wife of vrias : as it is the . cap. of the second booke of samuel : the which no doubt he would neuer haue done , if he had beene a weakeling , and crased with sickenes . the which thing was very well vnderstood by alurede king of the most part of this realme of england , who beeing a faire , comely , and a goodly personage , was therewithall giuen to the vice of the flesh : wherefore hee desired god to chastise him with some continuall sickenes , whereby he might serue god the better , and yet not be made vnapt to worldly busines : wherefore by the ordinance of god he was taken with the disease called ficus , and was thereof sicke a long time . and the good king ezechias , so long as the lord exercised him vnder the crosse of troubles and sicknes , walked before him in all dutifull humilitie : but after that he was deliuered from them , and restored to health againe , he beganne ( as it were ) to be lifted vp in the pride of heart , & in the vanitie of his minde , he shewed the embassadours of the king of babylon all his treasure , and prouision : as it is in the second booke of the kings chap. . and the . chap. of the second booke of the chronicles . and what was it that made dauid so grieuously to offend god , in numbering of the children of israell ? as it is in the second booke of samuel , cap . but onely prosperity , health , & ease . the which when he had more deepely considered ; and had seene that the lord had alwaies called him home againe into the right way by aduersity and troubles : he saith in the . psalme , vers . . that it was good for him that he was in trouble . and againe , in the . verse of the same psalme he saith , that before he was troubled , he went wrong , but then did he keepe gods words , or commaundements . so that oftentimes , nay for the most part affliction , whether it be in body , or minde , or goods , is more expedient and profitable for the children of god , then worldly pleasure , health , or prosperity . for god is said to chasten his deerest children , in the . chapter to the hebrewes , vers . , , & . in these words : whome the lord loueth , he chasteneth , and he scourgeth euery sonne that he receiueth . if ye endure chastening , god offereth himselfe vnto you , as vnto sonnes : for what sonne is it that the father chasteneth not ? if therefore ye be without correction , whereof all are partakers , then are ye bastards , and no sonnes . and saint paul saith in the . chapter of the . epist. cor. vers . . that he beate downe his body , and brought it into subiection : lest by any meanes , after he had preached vnto other , himselfe should be reprooued . the which if it be so , then no maruaile though the ministers of the diuell , the sorcerers , are willing to procure somtimes temporall benefits of health , and riches vnto men , seeing ( as i haue said before ) that oftentimes they are more hurtfull , then profitable vnto them . and it is the soule altogither that satan hunteth for : the which that he may obtaine , he careth not so much if they enioy wordly prosperity , & felicity for a time . for as for worldly , and temporal commodities , they are as well common to the wicked , as to the godly : nay the vngodly doe most flourish in this life , as wee see it daily by experience before our eyes . and it is plainely prooued by diuers places of the scripture : as in the . psalme , their prosperity is described , whereat the psalmist fretted himselfe , as hee saith , when hee did see the prosperity of the wicked : for there are no bandes in their death , but they are lustie and strong , they are not in trouble like other men : and againe , their eyes stand out with fatnes , they haue more then heart can wish . here we see that they haue not riches alone , but also they are lusty and strong without diseases of the body : neither are they grieued in minde , as other men ; but all things whatsoeuer , yea more then heart can wish , they haue and enioy , as well for their pleasure , as for their profit : as iob saith in the . cap. wherefore doe the wicked liue and waxe olde , and growe in wealth ? their seede is established in their sight with them , and their generation before their eyes . their houses are peaceable without feare , and the rodde of god is not vpon them . their bullocke gendreth and faileth not , their cowe calueth , and casteth not her calfe . they send forth their children like sheepe , and their sonnes daunce . they take the tabret and harpe , and reioyce in the sound of the organes . they spend their daies in wealth , and sodainely they goe downe to the graue . as it were without any long , or languishing sicknes . and this happeneth not onely to themselues , but euen vnto their children , to whome they leaue plenty also of goods : as it is in the . psalme , where the prophet saith , that god filled their bellies with his hidde treasure , and their children had enough , and left the rest of their substance for their children . the which prosperity of the wicked , when he had set downe , hee concludeth the said . psalme with these words saying : but i will beholde thy face in righteousnes ; and when i awake , i shall be satisfied with thine image . as though he should haue said : let the wicked triumph as much as they will , for they haue their portion in this life : but as for me , howsoeuer i be troubled and afflicted , i will ( as neere as i can with gods assistance ) so liue in godlines , and holines of life , now in this world , as i may attaine vnto eternall ioy and felicity in the world to come . for truly all earthly things are but meere vanities , as the spirit of god saith by salomon , in the booke of the preacher : but godlines is profitable to all things , as that which hath the promise of this life , and of the life to come , . tim. cap. . vers . . wherefore we neede not to doubt , but that this will be good and profitable vnto all them which haue it rightly , and soundly wrought in their heart by the spirit of god , whereby they are renewed and regenerated vnto newnes of life , by putting off the olde man with the deedes thereof , and putting on the new man , which is renewed in knowledge , after the image of him that made him . but satan beeing an aduersarie both to god , and to all the children of men , hath neuer any intent , or meaning , ( except it be in hypocrisie ) that either himselfe , or any of his instruments , the sorcerers should mooue , perswade , or minister any occasion vnto godlines of life , whereby the soules of men might be saued in the day of the lord : but only that they should feede & ford them on with temporary benefits , the which by god his permission both the diuell , and his seruants the sorcerers by his helpe , both can , and sometime will doe . as the damsell in the . chap. act. vers . . is said to bring her master great gaines by meanes of the diuellish spirit of diuination , wherwith shee was possessed . and simon the sorcerer , in the . cap. act. is reported to haue purchased such honour by his witcherwft , and magicke , that the people of samaria extolled him aboue the common condition of men calling him , and saying , that hee was the great power of god. but it will be obiected and said : that riches and honours , and such like , are thinges without a man , and therefore may the rather bee procured by satan . but health is not so easily to bee wrought ; by reason it is within , euen in the bodie of man. besides that , it is so neere , and deere vnto man , that the diuell will not doe it for him , if he could . so that he neither can , nor will procure health vnto mankind by this reason , howsoeuer he dealeth in other temporall benefits with him . to answer to this obiection , we must cōsider that ( albeit he may seeme to enuie euen worldly commodities , which are bestowed vpon men ) yet satans chiefest drift & maine point that he aimeth at , is the inlargement of his owne kingdome , by the eternall destruction of man in the life to come . the which that he may bring to passe , he leaueth ( as they say ) no stone vnturned : euen as the greate politicians of the world , who to win a horse , will lose the saddle . so the diuell is content to bestow sometimes temporary benefits vpon men in this world , that their soules may bee damned in the world to come : yea and such is his crafty pollicy , that he feedeth them with those commodities , wherein they take most delight , and whereof they are most desirous ; that so hee may the easier drawe them vnto his lure , whether it be riches , honours pleasure , health , or whatsoeuer else . but for as much as this will not serue his purpose in some men , as it appeareth by iob : therefore he vseth ( if he may ) in them a contrary meanes , namely , vexations and troubles , as he did in iob : seeking thereby to make them desperate . for riches , and honours , procuring vnto them pouerty : and for health , extremity of paine , both in bodie , and minde . neither can i see any reason ( if he be willing ) wherefore satan should not be able , as well to cure diseases in man , as he is to inflict them vpon man ; seeing that the one requireth as inward a working in the body , as the other : & it is manifest by diuers places of the scripture , that hee doth insinuate himselfe into the very thoughts of men , and namely , in the chapter of the second booke of the chronicles , vers . . where it is said , that he will be a lying spirit in the mouth of all achabs prophets ; and therefore much more into their bodies ; the which also otherwhiles he doth possesse ; as it is plaine by sundry places of the new testament . furthermore , seeing that god doth bestow all kinde of temporarie , and worldly blessings , whether they pertaine to the bodie , or to the minde : as are all artes , sciences , and worldly wisedome and learning , as well vpon the wicked , as vpon the godly ; as we see by experience : and it is said by our sauiour christ iesus , in the . chapter of the gospel after saint matthew , vers . . that god maketh his sonne to shine , as well vpon the badde , as vpon the good : and his raine to fall as well vpon the wicked , as vpon the godly . by these two blessings ( to wit ) the sunne & raine meaning al other earthly benefits whatsoeuer , by the figure synechdoche . and if he deale thus bountifully with wicked men , whose end is destruction with the diuel and his angels : why may he not bestow such like giftes euen vpon the diuell ? albeit he abuse the same . we know , that although our sauiour christ calleth ( as it were ) iudas iscariote for his wickednes , and trechery a diuell , in the . chapter of saint iohns gospel , vers . . yet in the . chapter after saint matthew , hee had giuen him the grace of healing diseases , as well as the other apostles . but to come more neerely to the point which wee haue in handling , wee must remember , that the scripture in diuers and sundry places , as in leuit. . & deut. . . & ps. . . & . cor. . . saith , that they which doi worship , and dosacrifice vnto idols , doe it vnto duels . the which although it be expounded to be spoken , in regard that therein they serued the diuell , and not god : yet it is certaine by diuers auncient histories , that the diuell himselfe did worke by , and in some of those idols : as apollo dodonaeus did speake out of an oake : and hermes trismegistus , as he is alleadged by apuleius & others , hath these words : homo statuas ad similitudinem suam facit : in quas arte magica spiritus inuitat , aut ipsi ad eas vltro accedunt : & hi humano generi futura praedicunt , which may be thus englished : man maketh idols or images like vnto himself : into the which he inuiteth or procureth spirits , or else they come into them of themselues : and these do foretel vnto men things to come . and a little after he saith , aesculapius asclepii avus , et mercurius avus meus , qui apud hermopolen aegypti adorabantur , homines erant , quorum corpora seu cadavera sepulta sunt , illius quidē in libya , at huius in aegipto , in vrbe quae inde hermopolis vocatur : sed sub his nominibus coluntur daemones , quos ego in eorum statuas pellexi . that is aesculapius grandfather to asclepius , & mercurius my grandfather , which were worshipped as gods at hermopolis a city in aegypt , were men , whose bodies or dead corpes are buried , the one of them in libya and the other in aegypt , in the city which thereof is called hermopolis , but vnder these or their names , spirits or diuels are worshipped , the which i haue prouoked or brought into their images . and truely if the diuell did not worke in , and by them , they could say or doe no more then a stocke or a stone , as the prophet dauid saith , psal , . that they haue mouths & speake not , eies & see not , eares and heare not , noses , and smell not , hands and handle not , feete and walke not . the which being so , it followeth of necessity , that whosoeuer is cured of any disease by any idol , or image , is cured by the diuell . now it is more then probable , that some haue beene cured by idoles . for we read in the first chapter of the second booke of the kings , that ahaziah king of israel being sicke , sent vnto baalzebub , which was an idol ( which they of ekron worshipped for god ) concerning the recouery of his health . and albeit it is there set downe , onely that he sent to know whether he should recouer of his health or not : yet it is very likely , that wicked men vsed to go to those idols , as wel to be cured of their diseases , as to know whether they were curable or not . for as in all other things ( as neare as he can ) the diuell as an ape will imitate god , to set thereby a better colour vpon his wicked dealings : euen so in this matter of healing , it is most certaine , that satan by his seruāts , & ministers , did the same which god did by his prophets : but it is manifest , that the prophets of god did as well cure diseases , as foretell the euent thereof : for the damsell which waited vpon the wife of naaman the syrian , told her mistris , that if her master naaman were with the prophet elisha in samaria , he would soone deliuer him of his leprosie : the which no doubt shee would neuer haue done , if she had not knowne , or heard that he had done the like before . nay if it had not been well knowne , that they which went to the idol baalzebub , had sometimes obtained their purpose in those cases , ahaziah being a man of that power and authority would not haue sent vnto him . but to leaue this , & come to their next argument , which is . that oftentimes they vse good and godly words and characters : and therefore their doings are not euill , nor wrought by satan . but herein they doe mightily bewray their ignorance in the crafty policies of the diuell : who euer ( as neare as it is possible for him ) will couer his wicked entents and dealings with the cloake of holinesse and honesty , turning himselfe , as the apostle saint paul saith , . cor. cap. . vers . . into an angell of light . for euen as the holy angels in heauen doe indeede performe all duties , and vse al good and godly meanes according to god his commandements , to the honour of god , and the good of his elect : euen so satan and his ministers , the sorcerers , will seeme to doe the same : albeit they haue alwaies another , yea a contrary entent and meaning . so the diuell in the beginning would not seeme to doe it himselfe , but when there was no humane creature vpon the earth to suborne in that behalfe , he entred into the serpent , vsing him to perswade the woman to disobey the commaundement of god , in eating of the forbidden fruit : because he was the wiliest beast of all that god had made : and therfore eue might the rather be drawne thereby , to follow his counsell : which he would seeme to giue vnto her for her good , as one that wished her well , and sought her commodity : when as he went about her eternall destruction , and of all her posterity . and in the . cap. of the first booke of the king. he did not take a direct course , to shew himselfe according vnto his intention in that action : but he vsed the tongue of the prophets to tell lies : that thereby achab might be perswaded to goe and fall in battell . and albeit they were all of them false prophets , yet they were not so reputed or esteemed of the king , who asked counsell at their hands . and it is manifest in that place , that they pretended the authority and commaundement of god by the suggestion of the diuell , as it is in the aforesaid chapter , v. . where it is said that zidkiiah made hornes of iron saying , thus saith the lord with these shalt thou push the aramites , vntill thou haue consumed them . we see also in the . cap. of saint mathewes gospel and likewise in saint luke . that satan himselfe in his owne person vsed the words of the scripture to couer his mischieuous intent , when he tempted our sauiour christ. the which if it be so , then why may not his seruants and instruments the sorcerers vse the like meanes to colour their wicked practises ? nay whosoeuer shall looke into their bookes and writings ( albeit for the most part they be badly , and without any sense or reason applied ) yet he shall find often times very good words and sentences , partly out of the scripture , and partly of their owne deuising ) the which a man would not thinke to be greatly to be found fault withal , if their intent were good , and their authority from god lawfull and allowed . as it is manifest by histories . that the aegyptian sorcerers vsed in their sorceries these words . to wit : the god of israell : the god of the hebrewes : the god which drowned the aegyptians , and their king in the red sea . and is it not most manifest by the plaine words of this text , which i haue in hand , that the exorcistes vsed the same words in effect which saint paul , and the other holy apostles of our sauiour christ did ? making ( as it were ) a charme of the scripture of god ? for what is a charme els ? but a certaine , or set forme of words , either by themselues alone , or ioyned with characters , without any commission , or especiall authority from god , vsed to the intent , that by them some extraordinary worke , or wonder might be wrought : so that how glorious soeuer , or how goldy soeuer the words may seeme to be in outward shew , yet if they be vsed without gods especiall direction , or commaundement to the aforesaid end , they are but meere charmes . albeit my selfe haue heard some being patrones of these kinds of wicked practises , who haue said : that then it is a charme onely , when as such words are vsed , which are not vnderstood of him which vseth them . the which is confuted in the . psal. in these words : they are as venemous as the poyson of a serpent : euen like the deafe adder , that stoppeth hir eares : which refuseth to heare the voice of the charmer , charme he neuer sowisely . in which words , the prophet dauid describeth the obstinate wickednesse of his aduersaries , in the court of king saul , who hauing beene often reprooued , and told their duty out of the word of truth ; did notwithstanding wilfully persist in their sinnes : giuing no eare to that wholesome counsell , whereby they might be bettered : much like vnto the adder which will not heare when she should with inchantment be bound , and restrained from hurting with her poison : but stoppeth her eares , least shee should hear the voice of the charmer charming . now if a charme cannot be vnderstood , what it signifieth , what needeth the adder to stoppe her eares at it ? or what wisedome or cunning can be discerned therein ? if so be the meaning thereof is not to be knowne what is said or sung ? or finally how serueth this comparison to the purpose of the psalmist , if no difference may be perceiued betwixt one charme , and another , whether of them is the better , or morewise or cunning . nay the very etymologie of the word doth insinuate vnto vs , that it may be vnderstood . for it is certaine , that the word ( charme ) is deriued of the latine word ( carmen ) the letter ( h ) being put in , as we see in the word ( inchantment ) when as in the latine word ( incantamentum ) whereof it is deriued , the said letter is not found : but in the french tongue it is put in . wherefore both these words . viz. ( charme ) and ( inchantment ) seeme to come from the latines vnto the french men first , and from them to vs by the comming in of william the conquerour : as it appeareth by auncient recordes that ( charmes ) and inchantments ) in old time were called ( spells , ) which seemeth to haue the same signification that ( carmen ) hath in latine , as it may be gathered out of chaucer , where he saith . listen to my spell , which is as much to say , as listen to my words , or worke in vers . for a ( spell ) as also ( carmen ) among the latines , is when a set forme , order or number of words in matters are ( as it were ) so religiously to be kept , that it is not lawfull to alter , or chaunge the same . now because that in poeticall workes in verse , this is chiefly to be obserued : therefore they are most commonly called by the aforesaid names . howbeit , all charmes and inchantments , by reason that they are also tyed to a certaine forme , order or number of words , are also termed ( spelles ) as ( night-spells ) and ( wood-spells ) and such like . as also in latine ( carmina ) as it is manifest by diuerse latine authours : and namely , in virgil in his eight eglogue by these words . ducite ab vrbe domum mea carmina ducite daphnim , &c. and for as much as the same were sometimes pronounced in a singing manner , therefore they were also called otherwhiles ( incantamenta ) that is ( as we translate it ) inchantments of the latine word ( canto ) which doth betoken ( to sing ) and also ( to charme or inchaunt ) as it is in the aforesaid eglogue : where it is said frigidus in pratis cantando rumpitur anguis . so that heere we see , that one & the selfe same thing in effect is signified by diuerse words , although in diuerse respects . yea and the originall word in the aforesaid . psal. which is there translated a charmer , and in some translations an inchaunter , doth naturally betoken one that whispereth , muttereth , or mumbleth , speaking softly as it were betwixt the teeth . and because the charmers , and inchaunters do so , as it is manifest by experience , and likewise by the . cap. of esa. vers . . in these words . and when they shall say vnto you , inquire at them that haue a spirit of diuination , and at the south-sayers which whisper and murmur , &c. and esa. the . cap. vers . . thy voice shall be also out of the ground , like him that hath a spirit of diuination , and thy talking shall whisper out of the dust . wherefore that we may not striue or contend about words alone , let vs returne to the very point , and pith of the matter , which we haue in handling : which is , what is lawful in this case , and what is vnlawfull . the which may easily and briefly bee determined , if wee call to mind , what i haue said before , concerning the difference betwixt the seruants of god , and the seruants of the diuell in this behalfe . for seeing that there be three especiall things required in him that is a lawfull worker of miracles . first that he haue an especiall calling from god : secondly , that the means and manner which he vseth be lawfull , good , & godly : and thirdly , that he doth it to the glory of god , and the edification of his church : whosoeuer wanteth any one of these three things in his working , what words or characters , or what meanes soeuer he vseth , hee is but a charmer , or inchanter : and the meanes , or manner which hee vseth , are but meere charmes , and inchantments ; and therefore vtterly vnlawfull , and abominable before god. albeit some doe holde that the signe of the crosse is very effectuall in these cases , as it is much vsed in charmes , & inchantments . and to approoue their assertion , they alleadge the figure which appeared vnto constantine the great , wherein it was said , that hee should ouercome , as it is in latine : in hoc signo vinces . but this may be easily answered : that it was not the signe of the crosse , but of christs name : for the said figure was made of two greeke letters conioyned togither . viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is manifest in eusebius in the life of constantine . l. . cap. . . so that it is not signum crucis , that did this , but fides crucifixi , or rather christ himselfe . and although it pleased god at that time to shew this signe of the crosse to that emperour to confirme his faith : yet it followeth not , that that figure was to be vsed afterward to worke wonders by : or that there was any such vertue therein . nay otherwhiles it commeth to passe , that the same which god hath commaunded to be vsed for a time , vpon especiall occasion knowne to himselfe alone ; and hath giuen vertue and power to it , to worke some especiall good vnto his children : doth after lose the same vertue , & is an occasion of falling to them that vse it : as the brasen serpent , which the lord appointed to be set vp vpon a pole , and whosoeuer then beeing bitten of the fiery serpents , which are there spoken of , did looke vpon it , recouered health , as it is in the booke of numbers , the . chapter , vers . . besides that it was a type of our sauiour christs passion : as it is in the . chapter of saint iohns gospel , vers . . yet we cannot reade , that euer afterward it wrought the like effect . yea hezekiah seemeth to be commended in the second booke of the kings , cap. . ver . . for breaking the same in pieces . but let this suffice concerning their second reason . the third argument which they vse to defend these sorcerers , which they call cunning folkes , is : that they worke these things by the saith of miracles : and therefore by no euill , or diuellish meanes . to this i answer : that if their antecedent were true , i could easily graunt their consequent . but that by no possible meanes can be prooued by them . for albeit our sauiour christ in the . chapter of the gospel after s. matthew , vers . . saith vnto his disciples . verily i say vnto you , if ye had faith , as much as is a graine of mustard-seede , ye shall say to this mountaine , remooue thy selfe hence to yonder place : and it shall remooue , and nothing shall be vnpossible vnto you . yet it followeth not , that these cunning folke ( as they are termed ) doe worke by the said kinde of faith . for our sauiour christ speaketh in that place vnto his disciples , vpon whome he had bestowed the gift of working miracles before as it is in the chapter of the gospel by saint mathew : and yet notwithstanding their faith wauered , so that they could not cast out the diuell out of that childe , as it is in the said . chapter of the gospel after saint matthew . euen as we see also in peter : who although our sauiour christ in the . chapter of the said gospel , did bidde him come vnto him walking vpon the sea : yet through infidelitie he had beene drowned , if christ had not taken him by the hand , and ( as it were ) againe renewing his former faith , and strengthening it . for it is most certaine , that no man liuing hath the faith of miracles , except the lord hath first giuen him the grace and gift of working miracles . for seeing that faith is a beliefe : and how can a man beleeue that which he knoweth not ? and how can he know without some especiall promise . for to build his faith of miracles simply vpon the word of god alone , as it is generally set downe in the scripture , is not sufficient , vnlesse he haue further an especiall promise , or reuelation from god. for otherwise euery one that beleeueth , might bee a worker of miracles by the same faith , which is false . for simon the sorcerer in the . chap. of the actes of the apostles is said to beleeue , and yet had not the gift of working miracles ; but would haue bought it for money afterward of peter . nay it is manifest by the . chap. of the . epist. cor. that euen the elect children of god , and those that are workemen , and builders in his church , beeing of the clergy , haue not all this gift . but will some say : this maketh nor so much to the purpose : for why may not our cunning men and women be of the number of those , vpon whome god hath bestowed that gift ? to this i answer : that besides that i haue shewed before : that the said grace of working miracles is already ceased : it is requisite , that they shew some especiall promise , or reuelation from god , by the which they doe work . or else they do but only presume thereof , taking the authority vnto themselues before the same be giuen thē ; which is most abominable sacriledge . euen as the exorcistes doe in this place . for it is not enough to prooue , that they are indued with the grace of working miracles from god : and that they doe that which they doe in this behalfe , by the faith of miracles , because that otherwhiles they bring to passe such vnwoonted , and extraordinary things as they take in hand . for so it may as well follow : that the sorcerers of egypt spoken of in the . and . chapters of exod. did worke by the aforesaid meanes . which cannot possibly be . for they themselues doe in a manner confesse the contrary : when as in the . vers . of the said . . cap. of exod. they are said to affirme , that the finger of god was there . that is the lies spoken of in the vers . going before were made , and brought forth onely by the almighty power of god. as if they should haue said . heretofore whatsoeuer we haue done in turning our roddes into serpents : the water into blood : or procuring of frogs : it was by naturall meanes : and such as was ministred vnto vs by satan our master : but now this causing of lice after such a manner doth passe our cunning , or any meanes that can be vsed by man : but onely by the diuine , and supernaturall power of god , and authority from him . the which we want : and therefore we cannot effect this thing . but as for moses and aaron , they haue their commission from the almighty : and therefore whatsoeuer they haue done in this action of causing these lice , it is by no other meanes saue onely by the finger , and mighty power of god , working by them , and in them : wherefore it is no maruaile , though they goe beyond vs herein . and it is most apparant by the circumstance of the . cap. of the act. that simon the sorcerer did many wonderfull things in the eyes of the people , and yet it is as cleare as the sunne , that he did them not by any godly and lawfull meanes , but onely by magicke : and therefore not by any authority or gift from god , or by the faith of miracles . and truely if so be extraordinary , and wonderfull things were not sometimes wrought by euill meanes , god would neuer haue inueighed so much against the same in the holy scriptures , as it appeareth that he doth in diuerse places thereof . but to goe further with them in this case . if so be that the gift of healing , and other miracles working , be the meere grace and gift of god , being giuen onely to some especiall body , vpon special occasion ( as the truth is ) why can these cunning folkes doe nothing without their ordinary set forme of prayers , or characters , and such like ? or so many times repeated ? when as our sauiour christ findeth fault with such things in the . cap. of s. math. gospell , where he saith to his disciples these words . viz. when ye pray , make no vaine repetitions as the heathen doe : which thinke to be heard for their much babling , be ye not therefore like vnto them . and why doth one of these sorcerers giue vnto another certain set formes of prayers , or blessings ( as they call them ) to cure such or such a disease ? or to worke these or those wonders , if god alone be the onley author of their working ? what ( i pray you , is this els ? but to tie the power and will of god in this behalfe vnto words , and characters , that is , vnto his creatures , then which there can be no greater idolatry or sacriledge . the fourth and last reason which they bring ; is not so much to confirme the lawfulnesse of the action of going to these wizzards , as to induce or insinuate , a tolerablenesse in regard of the necessity ( as it should seeme ) thereof . for say they , there are diuerse and sundry kinds of maladies , which though a man do goe to all the physitions that can be heard of , yet he shall find no remedy : whereas sometimes they are cured by those which are called cunning folkes : and therefore in all likelihood ( admit it be not altogether so allowable by the word as the common and ordinary manner of curing by medicines ) yet because that there seemeth to be no other meanes left ( as it were ) to cure the said diseases , we hold it to be tollerable , and in such cases to be vsed without any great offence vnto god : vnlesse we should neglect , and make no account of our health : nay not of life it selfe , which is a most especiall benefit , and gift of the almighty . to this i answer : that indeede otherwhiles the sorcerers by the meanes of satan doe heale-diseases , which many physitions cannot . the which he is more apt and able naturally to bring to passe then man is , both ( as i haue said before ) in regard of his nature in his creation : and also his long experience , especially if the diseases be inflicted by him selfe , as many times they be . yea after such a sort , and by such meanes , that no mortall man can find out the causes or reason of the same as you may perceiue before fol. , , & . and in these cases as our common prouerbe hath , he that hideth can best find , and he that made the wound , and he that wrought the griefe best knoweth the cause thereof ? and therefore can best cure it , being ( as he is ) so skilfull in such matters . and as the diuell doth at the first cause certaine diseases , so it is very likely that he continueth , and vpholdeth the same so that by no ordinary meanes they can be cured , and that to this end , that men may seeke to him , or to his instruments for helpe , contrary to the word and commandements of god. the which ought not to be done . for saint paul in the . cap. of the epist. rom. vers . . sheweth , that we ought not to doe euill that good may come thereof . and he insinuateth as much in the . cap. of the same epist. vers . , and . besides this : what good is it ( i pray you ) that they looke for at these wizzards hands ? but onely health , and riches , and such like temporall benefits , which soone passe away ; and oftentimes ( as i haue prooued before ) are cause of the vtter ruine of him that hath them . what madnes is it then for vs , in regard of such momentany and transitory things , in going to such kind of men to procure gods iust iudgement to fall vpon owne heads , vnto our eternall destruction . yea and sometimes euen in this life , god layeth his punishment vpon such offenders ( as i haue said before ) and as it is manifest by the first chapter of the second booke of the king. where the lord affirmeth by the mouth of elias : that because that abaziah had sent vnto baalzebub the god of ekron concerning the recouery of his health : therefore he should not come off from his bedde where he did lie , but should most certainely die . and we haue a most fearefull example of king saul , of the iudgement of god against this sinne . the which if it be duly weighed and considered according to all the circumstances thereof , it will be sufficient to ouerthrow all excuses of going vnto sorcerers : as it will appeare by the history therof set downe in the scripture . for whereas in the . cap. of the first booke of samuel vers . . it is said that saul , had put away the sorcerers , and the south-sayers out of the land : it followeth in the next two vers . that the philistims assembled themselues and came and pitched in shunem . and saul assembled all israel , and they pitched in giboa . and when saul saw the host of the philistims he was afraid , & his heart was sore astonied . now saul being in this miserable extremity , at the first vsed gods ordinary meanes : and as it is in the . vers . he asked counsell of the lord. and because the lord did not answer him , neither by dreames : nor by vrim : nor yet by prophets . the which were meanes whereby often times it pleased god to reueale his will vnto men in those daies . therefore saul being thus beset with his enemies , and seeing that god did not vouchsafe , albeit he had sought vnto him in some measure ( as he thought ) to instruct him any waies , what he was to doe in this case : whether to yield , or to ioyne battell with the philistims : neither what successe he should haue in this busines . therfore ( i say ) as one that would not , or peraduenture ( as he thought ) that could not stay the lords leisure , he resolued to leaue off seeking any more vnto him , but to the diuell : & therupon he went to endor to aske counsell of asorceresse which dwelt there , as it followeth in the same chapter . but what was the end of this act of his ? truly a most miserable destruction both of himselfe , as also of many of the israelites , his subiects , as appeareth most notably , both in the . chapter of this booke , and likewise in the . chapter of the first booke of the chronicles , where it is said , that the philistims compelled the israelites to flie , slue his three sonnes , ionathan , abinadab , and melchisna : and draue saul into such a streight , that he killed himselfe for feare , with his owne sword : and the philistims finding his body dead amongst the rest of the slaine , hung it vp reprochfully vpon the wall of their city bethsan . and least any should thinke , that this punishment did not happen for seeking vnto such wicked , and abominable sorcerers , it is said in the . and . verses of the aforesaid . chapt . of the first booke of the chroni . that saul dyed for his transgression , that he committed against the lord , euen against the word of the lord , which he kept not : and in that he sought and asked counsell of a familiar spirit , and asked not of the lord : therefore the lord slewe him , and turned the kingdome vnto dauid the sonne of ishay . heere in this historie we may plainely perceiue , that no cause , or occasion can free from punishment , or make the going vnto sorcerers tollerable . for then might saul haue had some excuse : who sought not for helpe of them , vntill he was in such distresse and daunger , both of his owne life , and of his peoples , that hee sawe ( as it seemed to him ) no other way or meanes of escape : neither did hee goe vnto them , vntill hee had first asked counsaile of the lord : and that hee had ( as it were ) refused to heare or answer him in this his extremity , by any meanes allowable , as it is heere said . neither by dreames , nor by vrim , nor by prophets . and yet notwithstanding it is saide in this . chapter of the first booke of chronicles , that because he sought , and asked counsaile of a familiar spirit , and asked not of the lord : therefore the lord slue him , &c. where we see that verified , which is spoken in the . cap. of ezechiel , vers . . viz. if the righteous turne away from his righteousnes , and commit iniquitie , and doe according to all the abominations , that the wicked man doth , shall he liue ? all the righteousnes that he hath done , shall not be mentioned ; but in his transgression that he hath committed , and in the sinnes that he hath sinned , in them shall hee die . for albeit saul is said in the . chap. of the first booke of samuel , vers . . that saul asked counsell of the lord : and the lord answered him not . yet because hee left off that good course which hee had begunne , and afterward went vnto a sorcerer ; it was all one , as if he had not asked counsaile of the lord at all . he ought rather to haue repented him of his sinnes , and to haue turned vnto the lord by faithfull , and heartie prayer , and amendment of life : and then no doubt the lord would haue hearkened vnto him , and haue graunted his petition , so soone , and so farre forth , as he had thought it meetest , and best for him at least wise in the world to come . this knew king dauid very well , and that was the cause that mooued him in the . booke of sam. cap. . ( when as absolon his sonne pursued him with an host of men , and brought him vnto such a distresse , that he was compelled to flie for the safegard of his life ) to yield himselfe in all humanity vnto the meere mercy , and goodnesse of god : and to waite the lords leisure , as it appeareth in the . and . vers . of the same chapter , by the words which he spake vnto zadok the high priest : who had brought the arke of god out of the city in that flight , saying vnto him the said zadok , carry the arke of god againe into the citie : if i shall finde fauour in the eyes of the lord , he will bring me againe , and shew me both it , and the tabernacle thereof . but if he thus say : i haue no delight in thee , behold heere i am , let him doe to me as seemeth good in his eies . so that this was his resolution : to depend vpon the mercifull prouidence of god , whatsoeuer it should please god to doe with him . he did not as king saul had done before him : who sought for helpe and comfort of sorcerers : but as the holy man iob saith , in the . cap. and . vers . that albeit the lord did slay him , yet he would put his trust in him : and this hath beene the course that the saints of god haue taken from time to time . and this ought to be our course , if we will arriue at the happy hauen of saluation in the world to come . for it is not a thing indifferent , but a matter of exceeding great moment . in so much that whosoeuer doth not obserue the same , he shall not ( without repentance ) enter into the kingdome of heauen . these foure are the chiefe of their reasons which i haue heard . the rest are either of small weight or moment , or els they may be referred to the foure aforesaid : wherefore i will hast to the next words , which the exorcists are heere said to vse in their coniuration : which are these following . we adiure you by iesus , whome paul preacheth . this speech seemeth to be borrowed of the common course of iudges in their sessions , and such like : who when they would haue anything done exactly and diligently , doe vse to sweare them vnto it . euen so in this place , the exorcists are said to vse the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is deriued of the noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth an oath : and so doth the latine word adiuro come of iusiurandum which betokeneth the same thing . as for english terme we haue none ( that i know ) that can in all points expresse the greeke , or latine word , wherefore we are constrained to make an english word of the latine , saying ( we adiure ) for the common vsuall word of coniuring in our language , cannot well stand with the sense of this place : neither doe i know how it hath crept into our tongue in these matters , seeing that it signifieth rather ( conspiring ) when diuerse haue conspired , and as it were sworne together to doe any act . how heit according as they are vsed now amongst vs , there us little , or no difference in the meaning : and may be vsed ( for the most part ) the one word for the other . but notwithstanding in the auncientest translations they vse this word ( charge ) which because it carieth not that ( emphasis ) with it , which the greeke and latine words doe , therefore it in altered heere , and ( adiure ) put in for it . but howsoeuer it be , it is most certaine , that these exorcists did mightily offend the maiesty of god in so profaning of the most holy name of christ iesus , by making thereof a charme or inchantment : and abusing it to their owne priuate fame , and commodity , without any such commission , or authority from god. for euen as all authority and power is appointed by him , in ciuill causes and matters of the common wealth , as it is in the . cap. rom. vers . . all power is of god , & the powers that be , are ordeined of god. so it is in gods church wherin euery man hath his place , euery man hath his especiall gift , according as it pleaseth god to appoint , and giue him , as it is manifest by the . cap. of the . epist. cor. and whosoeuer is not content with that measure which god by his spirit hath bestowed vpon him , but presumeth of greater gifts in this behalfe then he hath , is a vsurper , of which sort were corah , dathan , and abiram , in the . cap. of the booke of numbers , with their adherents , whose most fearefull punishment is set downe in that place . nay euen vzza in the second booke of samuel , cap. . was stricken with present death , because he touched the arke of god to stay it , least it should haue fallen , or haue beene hurt : which he seemed to doe of a good intent . the which if it be so , then no doubt the sinne of these exorcists cannot be but most horrible , in abusing thus the name of christ iesus : for god will not hold him guiltles that taketh his name in vaine : as it is in the third commaundement . and truely it is very much to be maruelled at , that men of such place , and knowledge , as it may seeme that these were : should fall into such grosse errours and impietie . for they were the sonnes of scena a chiefe priest of the iewes which did this . ] now wee know that the priestes lippes should preserue knowledge , and the law should be required at his mouth , for he is the messenger of the lord of hostes , malachy . cap. . ver . . wherefore if it were the duty of all the israelites , to teach their children the preceptes , and commandementes of the lord , as it is in the . cap. of deuteronomy . ver . . & . . and cap. . ver . . then much more were the priestes bound to doe it , vnto whom all the rest were to resort to light their candle of knowledge . but that seemeth to bee most truly verified of the people in that age , which the prophet esay in the first chapter verse . & . . saieth , viz. the whole head is sick of one and the same disease : the whole heart is heauy : euen from the soale of the foote , vnto the crowne of the head there is no whole part , but woundes , and swellinges , and filthy sores . for iosephus a iew , one of their owne countrie men , liuing not long after this time , a most excellent historiographer in his booke , de antiquitate iudaeorum cap. . and in other places , doth say that this most wicked art of magick was neuer more vsed , then it was in his time . in so much that some doe report in their writings , and those of their owne nation and countrie : that their . senators , and as they terme them in their language the sanhedrin , which were the cheife counsailours of state amongst them : and were wont to sit with the king for the gouernmēt of that common wealth were infected with the poison of this art , and had great skill and cunning in the same . wherefore the afore-said iosephus in the place before alledged hath these words . erat tunc temporis iudaea latronum , praestigiatorum , & planorum , asylum & spelunca : & certè quia deus extrema iudaeorum impietate offendebatur : vrbemque ideò , & templum abominabatur , romanorum exercitum induxit , vt tanquam per ignem expurgaret . quin ( ait ) si romani vel tantillum eius excidium distulissent , proculdubio aut terrae hiatu absorpti , aut nouo diluvio mersi , aut incendio consumpti fuissent . haec enim generatio sodomiticâ ipsa longè sceleratior & flagitiosior erat . which may bee englished thus : at that time was iudea a receptacle and denne of theeues , iuglers , and notable deceiuers . and truly because god was offended with their exceeding great impiety : therefore hee detested also the cittie and the temple , he brought in the army of the romanes , that thereby he might purge them as it were by fire . yea ( and that more is ) if the romanes had deferred the destruction thereof neuer so little a while , without doubt either the earth had swallowed them vp , or they had beene drowned with some straunge and vnwoonted deluge , or ouerflowing of waters , or else the fire had consumed them . for this generation was farre more sinneful , and wicked then those that dwelt in sodome . here wee see , that this iosephus ( who was an eye-witnes and partaker of that misery and calamity , which he wrote of ) doth reckon magicke and iugling , or charming , for one of the chiefe capitall sinnes , for the which the cittie of ierusalem was destroyed . and doubtlesse , when men are come to this passe , that they maintaine , and practise magicke , and sorcery , it is a signe that they are come ( in a manner ) vnto the highest degree of wickednes . for here they seeme to make ( as it were ) a publike profession of the religion , and seruice of the diuell : whereas they doe not so altogether in other sinnes , except it bee in open blasphemy : wherefore when this is generally practised without controlement in any cittie , or countrey : it cannot possibly bee , but that the lord must needes bring a vniuersall destrustruction vpon the same . the which i beseech god to keepe farre from vs : for i am perswaded , that this kinde of wickednes ( albeit the good and wholesome lawes which are made against it ) was neuer more practised amongst vs , especially for the recouery of health . for many , i might say , most men now a daies ( if god doe not restore them to health , when , & how they thinke good , they will leaue gods ordinarie meanes by physicke , and will goe to sorcerers : that is , to the ministers of satan , which is all one , as to go to satan himselfe . and although it may be , that they will answer me , and say : that they whome they goe vnto for remedy , doe vse good meanes , and godly words in these cases . yet it followeth not ( as i haue said before ) that they are therefore no sorcerers . for no doubt , those which iosephus speaketh of , vsed as good meanes in outward appearance : and so do the sonnes of sceua in this place . but because this pertaineth not so directly to the verse , which i haue in handling , i will passe to the next words , where i shall haue fitter occasion to speake of this matter , when i come to the . and . verses . in the which ( as i haue said before ) is set downe the issue , or euent of the practise of these lewd sorcerers , and that in two respects . first , in regard of that which was said vnto them in the . verse . and secondly , what was done vnto them in the . verse . the wordes which were spoken vnto them are these , iesus i know , and paul i know , but who are ye ? ] the which is an answer of the foule spirit vnto the aforenamed sorcerers : being as much in effect , as if hee should haue said in this manner . whereas you sorcerers the sonnes of sceua , doe charge and commaund me so straightly by the name of iesus , to goe out of this man : i see no reason why ye should doe so . indeed i know iesus to be the sonne of the eternall god : yea god himselfe , equall to the father as touching his godhead : and therefore of sufficient might & power , euen of himselfe to driue me out of possession where i am . and likewise i knowe paul to be sent , and to haue lawfull power & authority from him , to cast me out : but as for you , and such as you are : i acknowledge you for none such , neither by your selues , nor by any commission from god , to commaund me to goe out : but ye are onely vsurpers , and presume to doe that which ye are not able to performe . for although god doth bestow this grace of casting such as i am out of those men , whom we haue possessed , vpon some men whome it pleaseth him , vpon speciall occasion ; yet ye are none of the number of them to whome he hath granted this gift . therefore in vaine doe ye take in hand to dispossesse me , with your goodly and glorious wordes : for it is not the words which is able to worke such wonders , but it is onely the working power of god , which bringeth such mighty things to passe , as ye shall well see : and so hee caused the man which hee had possessed , to run vpon the said sorcerers , and all to beat them , and wounded them , as it followeth in the next verse . thus wee may perceiue that god doth not tye his power of working miracles vnto words , or characters whatsoeuer , or howsoeuer vsed : for then might euery one be a worker of miracles , which could vse those meanes : but god bestoweth that grace vpon the person : and that not vpon euery one , nor vpon the most part : but only vpon some particular , and that vpon especiall occasion ( as i haue said before ) and this place doth most euidently prooue : especially in the next vers . where it is said . the man in whome the euill spirit was , &c. ] we must not thinke that it was this man alone heere spoken of , which dealt thus with these sorcerers . for could one poore silly man be able to ouercome so many , being young , ( no doubt ) and lusty men ? who ( as it appeareth plainely by the words of the text ) did not stand still , and suffer themselues to be thus shamefully intreated and handled , but resisted what they could . for it is heere said , that he ouercame them ( as it were ) in the combat : and so preuailing against them did driue them out of the house , both naked and wounded : wherefore it was the diuell which was the chiefe actor in this fray : and vsed the man possessed as an instrument , to bring this matter to passe . where we see that the lord doth oftentimes especially punish that sinne , wherein men doe take most delight , and thinke that it should be most for their honour , commoditie or pleasure : euen that doth god turne to their greatest shame and confusion : and to his greater glory . so our first parents when they had thought to haue gained pleasure , profit , and wisedome by eating of the forbidden fruit , they lost themselues and their posterity , with all good things els : had not the lord to the great glory of his mercy saued some of them by the promised seed of the woman . and those men in the old world genesis . cap. . which imagined to keepe themselues from being dispersed by building of that huge tower , and citie of babylon : were by the same occasion scattered into all partes of the world . so the faction of corah , dathan , and abiram , dreamed of honour , and preferment , by resisting of moses : in the . cap. of the booke of numbers , but it was the cause of their euerlasting shame , and ouerthrow , as it is there set downe . there are infinit examples in the scriptures , which doe inferre the truth of this point : but i will let them passe , and come to the text it selfe , where we may behold these sorcerers most extreamely and shamefully beaten of him , euen of the diuell : by whose seruice in this action they had thought to haue obtained greatest credit . neither are we hereby to gather that satan was grieued with this profaning of the name of christ iesus , or with this sorcery of theirs . but because god bringeth ( as it were ) light out of darknesse , and therefore foreseeing that god would turne this their wicked act into his owne glory , and the furtherance of the gospell : therefore satan being as it were in a rage for this their vnseasonable vsing of the name of the lord iesus in their charmes : at such a time , and in such a place as they did deale thus with them : whereas at other times , when it might haue serued his owne turne better , no doubt he would haue beene so farre from hurting them for such an act , that he would haue seemed to yield vnto them therein : that thereby he might the better haue confirmed his wicked craft of magicke and sorcery . nay it is to be doubted , that euen at this time , he would haue giuen place , at the aforesaid words vttered by the sorcerers , if the wonderfull prouidence of god had not ouer-ruled him : who by this act had determined to glorifie the gospel of his sonne christ iesus : as it may appeare by the , , and verses following : where it is set downe . that after this was knowne , both iewes and gentiles , which dwelt at ephesus , magnified the name of the lord iesus , confessing their sinnes . and among the rest , those that had vsed vaine and curious artes ; that is , charmes , inchantments , coniuring , and other magicall deuises , came moreouer , and brought their vaine books , and burned them in the sight of the people . the worth of them being counted , came ( at the least rate ) to about eight hundred pounds . for hereby they were driuen to consider more deepely of the infinit power of the godhead of christ iesus , to tame the vnbridled rage , and malice of satan : and also the wicked vanitie of magicall conceits , whereby these sorcerers could bring nothing to passe : and finally the punishment of the same which albeit it may seeme not to be so great to be beaten and wounded : yet whosoeuer shall weigh the circumstances of the text , shall finde that it was no ordinarie kinde of combate , that did driue the beholders into such a maze . but it was such an one ( no doubt ) as the like had not bin seene in their time . and it is very likely , that they did further conceiue by this example , of the iust iudgment of god threatned against such in the scriptures : wherein the spirit of god doth mightily inueigh against this kinde of wickednes : as in the . chapter of leuiticus , vers . . he commaundeth , that they should be put to death in these words . if a man or a woman , haue a spirit of diuination , or sooth-saying in them , they shall die the death , their blood shall be vpon them . and likewise in the cap. of exodus , vers . . he saith : thou shalt not suffer a witch to liue . and the lord himselfe saith in the . cap. of the prophet malachy . vers . . that he will come in iudgement , and that he will be a swift witnesse against the south-sayers . wherefore the good king iosiah in the feare of the lord , tooke away all that had familiar spirits : and the sooth-sayers , as it is in the second booke of the king. cap. . vers . . but it may be , that some men will obiect and say , that these places seeme to be vnderstood of those onely which haue made ( as it were ) a real contract , or haue priuate conference with the diuell , the which is a thing that themselues will confesse to be abominable : but as for all those which vse any other kind of conceit or deuise : whether by word , character or otherwise , so it be not manifestly wicked and blasphemous : they will defend their doings therein to be good , or at least wise not hurtfull . to these i answer , that let them looke into the booke of god , and they shall finde the one , as well as the other to be condemned : as namely in the . cap. of deut. the spirit of god hath these words . viz. let none be found among you that maketh his sonne or his daughter to goe through the fire , or that vseth witchcraft , or a regarder of times , or a marker of the flying of foules , or a sorcerer , or a charmer , or that counselleth with spirits , or a sooth-sayer , or that asketh counsell of the dead . for all that doe such things are abomination vnto the lord : and because of those abominations , the lord thy god doth cast them out before thee , &c. vvhere we may euidently see , and perceiue a difference to be made betweene the one and the oother , and that not onely contracts , counselling , and conference with spirits is forbidden : but also all other kinds of vaine , friuolous and superstitious artes are counted abominable vnto the lord : as namely , witchcraft . ] the original words do signifie him which vseth diuining , of which sort are those which will tell of things lost , stolne , or conueied away , and other such like hidden and secret things . secondly regarders of times , as they are which will haue one time more lucky then another : to be borne at one hower more vnfortunate then at another . to take a iourney , or any other enterprise in hand , to be more dangerous , or prosperous at one time , then at another . as likewise if such a festiuall day fall vpon such a day of the weeke , or such like , we shall haue such a yeare following : and many other such like vaine speculations , set downe by our astrologians , hauing neither footing in gods word : nor yet natural reason to support them : but being grounded onely vpon the superstitious imagination of mans braine : wherefore this kinde is much spoken against , in the booke of god , as i haue somewhat touched before . the next are the markers of the flying , or noise of foules : as they which prognosticate death by the croaking of rauens : or the hideous crying of owles in the night or some misfortune , if a hare do crosse a man : with many other such like vaine and wicked toyes . by ( sorcerers ) in this place seemeth to be vnderstood , those wicked persons , which take in hand to hurt any man , in his body , or goods : wherefore the old translation termeth them maleficos , as it were harme-doers , or workers of mischiefe . and because these kind of people doe oftentimes vse crafty and cunning sleights to bring their matters to passe , therfore they are by tremellius called praestigiatores , of their iugling trickes of leger demaine , whereby the senses of men being deluded they would seeme to doe one thing , when as they doe another , and that by another meanes then in shew they pretend . and of this sort seeme our witches to be among vs , whose doings in this behalfe it would belong , and needles to recount : seeing that they be so well knowne by common speach , and experience . as for inchanters and charmers , for they are both one , i haue spoken somewhat before , although not all that might be said to that purpose . these are they , which by vsing of certaine conceited words , characters , circles , amulets , and such like vaine and wicked trumpery ( by gods permission ) doe worke great maruailes : as namely in causing of sicknesse , as also in curing diseases in mens bodies . and likewise binding some , that they cannot vse their naturall powers and faculties : as we see in night-spels . in so much as some of thē doe take in hand to bind the diuell himselfe by their inchantments . wherfore those , which we terme cōiurers , are not vnfitly to be referred to this kind : and by the same reasō the exorcists spokē of in this text . and to speak generally , whosoeuer worketh any extraordinary wonder , by any of the last aforesaid means of words , characters , amulets , & the like : doth worke by charming , and inchantment : albeit he maketh no contract , nor hath any conference with satan , as they haue which are spoken of in the next place , which take counsel of spirits in those matters wherin they would haue them to serue their turne , as the damsell in the acts , , . which had a spirit of diuinatiō wherby she procured much profit vnto her master . and the woman in the first booke of sam. . . to whome king saul went for counsell , when the philistims came against him . and of these sorts are all those which haue a familiar spirit , or by any meanes doe vse conference with satan , vpon any occasion , or in any matter wherein they would vse him . these that are heere called ( sooth-sayers ) seeme to be those which doe foretell , and prognosticate things to come : as are alterations of kingdomes , and common wealths , dearth , or plenty of victuall , and such like : as the prophets of god were wont to doe by the speciall motion of gods spirit so these would seeme to imitate them in this behalfe , hauing no warrant for the same out of the word , nor any priuate reuelation from god : but are ledde thereunto by some imaginary conceit , or superstition , or els by the instinct of satan : as were the false prophets in the booke of god : who seeme then especially to be called by that name , when as they falsely vsed the name of god to confirme their predictions . the next and last kind of magicke set downe in this place is of those which aske counsell of the dead , not that the dead doe or can resolue them in any such doubtfull case , or that they are able by these or any other meanes , to raise them vp againe , being once departed : as it may be prooued both by reason , and diuerse places of the scripture . but because it was so thought and beleeued of the people , both in regard that oftentimes it was vsed about the tombs of men deceased : and also by reason that the diuell did appeare vnto them in the forme of those which were dead when they gaue answer to those things which they were demaunded , as it is plaine by the . chap. of the first booke of samuel , where the holy seruant of god samuel is said to bee raised vp by the woman to certifie king saul , what successe hee should haue in the battaile against the philistimes . neither ought any man to maruaile at this : that i haue cited this last example before , when i spake of those which aske counsaile of spirits . for we must not thinke that all the afore-said kindes of magicke , are so strictly to be distinguished , but that they do communicate otherwhiles in some points , one with the other : yet so , as then they are rather to be tearmed compound , then simple ; and may in diuerse respects be referred to diuers kinds of magicke ; as in the last alleadged example . in regard that the woman did counsaile with a spirit , shee may bee referred to the number of that kinde of magitians . but because he appeared vnto her in the likenes of a dead man , shee may bee called a necromancer , that is , one that asketh counsaile of the dead . and if she vsed any sette forme of words , or characters in this action ; then might shee haue beene called a charmer , or inchanter . finally , if she had done it to haue hurted , or harmed any body , we might haue placed hir among the sorcerers before spoken of . and so in like manner may wee iudge of all the rest , according to the circumstances to be obserued in each kinde of magick . howbeit it is manifest by the afore-said . chapter of deuteronomy , whereas the counsellours with spirits are reckoned for an especiall and seuerall kinde of magitians , that the same doth differ from the other kindes , or at least wise from some of them , euen in this behalfe . so that in all of them , there is not alwaies a contract , or personal conference with satan , as it appeareth by this present text : where it is probable , that these exorcists had not the personal consent of the diuell , at least wise in this action : but beeing vaine and irreligious persons , and hauing a desire to surpasse other men , tooke vpon them to practise magicke ; and because they did see saint paul , and the other apostles to bring to passe such great miracles , by the name of iesus : therfore they of their owne head , tooke vpon them to doe the like : and to draw the same into their magicall artes ( had not the lord confounded them in their said enterprise ) according vnto the common custome of many men in these our daies , who to winne themselues a name in the world , will by all meanes possible procure what magicall bookes they can heare of : and likewise if they know any man to vse any manner , or forme of words , or characters in curing of any disease , or working of any other wonder ; they will presently ( after they haue obtained the knowledge thereof ) put the same in practise also , especially if it carrie any colour , or shew of holines in it ; as that of the exorcists did , thinking it no sinne so to doe . nay and because they see not an expresse couenant made with satan herein ; therefore they will defend them to bee good : whereas the spirit of god doth condemne this kinde of magicke ( for it is no better then magicke ) as wel as al the rest . the which the ephesians in this . chapter of the actes , did very well vnderstand : wherefore vpon the view and sight of the iudgement of god vpon the exorcists , they are said to burne their bookes of curious artes : whereby is meant , not only the grossest kind of magicke , wherin is a manifest compact , or conference with the diuell ; but also al vaine , & superstitious deuices of diuining , soothsaying , charming , and such like , which haue no warrant out of the word of god , nor any reason out of the whole course of nature to confirme them : such as they vsed , which in the afore said . chapter of deuteronomy , are said to be regarders of times , markers of the flying of foules , soothsayers , and charmers : as also they which diuined by looking into beasts intralls , as many did among the heathen , as it may be partly gathered out of the . cap. of ezechiel , v. . and it is manifest by histories , that the ephesians were giuen to such like superstition ; for it is recorded in diuers authors : that in the image diana , which was worshipped at ephesus , there were certaine obscure words , or sentences not agreeing together , nor depending one vpon another ; much like vnto riddles written vpon the feete , girdle , and crowne of the said diana : the which if a man did vse , hauing written them out , and carrying them about him , hee should haue good lucke in all his businesses : and hereof sprung the prouerbe , ephesiae literae : where one vseth any thing which bringeth good successe . and it is very likely , that a great part of those bookes , which are said to be burned in this , chapter of the actes , were filled with such like vaine and friuolous deuices . of which sort we haue an infinite number also vsed amongst vs , as namely in palmestry , where mens fortunes are tolde by looking on the palmes of the hands : and also by foredeeming of euill lucke , by pulling on the shooe awry , or by the falling of salt toward one : and likewise of good lucke , if drinke be spilled vpon a man : or if he finde olde iron . and furthermore , by erecting of a figure , to tell of stolne goods . by the turning of a sieue , to shew who hath bewitched one . by curing diseases with certaine words or characters , or such like : with many more foolish and superstitious vanities , needles heere to recite , seeing that by these fewe we may easily iudge of the rest . all which are an abomination vnto the lord , in so much as hee ouerthroweth , and rooteth out whole countries because of the same , as hee did the chananites before the children of israel , according as it is set downe in the afore-said . cap. of deuteronomy , vers . . & . and afterward , when the israelites had committed the like offence , the lord laid the like punishment vpon them : as it is manifest in the second booke of the kings , cap. , vers . . where it is said , that they made their sonnes and their daughters to passe through the fire , and vsed witchcraft and inchauntment : yea solde themselues to doe euill in the sight of the lord , to anger him : wherefore the lord was exceeding wroth with israel , and put them out of his sight . and if he deale so with whole nations , yea with his owne peculiar people ; among whom ( no doubt ) some were godly and religious , and abhorred the aforesaid sinnes : what shall those particular men look for , which do practise the same ? and take pleasure therein ? truely nothing else , but the heauie and iust iudgement and vengeance of god , to be laid vpon them for this their wickednes : yea sometimes euen in this world , either vpon themselues , or vpon their posterity : but especially eternall damnation in the world to come , with the diuell whome they serue ; as it appeareth in the . chapter of the apoc. vers . . where it is said , that the fearefull , and vnbeleeuing , and the abominable , and murtherers , and whoremongers , and sorcerers , and idolaters , and all lyers : shall haue their part in the lake , which burneth with fire and brimstone , which is the second death . neither let those which goe , and seeke to such vaine wizzards , and superstitious sorcerers for counsaile & helpe , thinke to escape the like punishment . for the lord in the . chapter of leuiticus , vers . . forbiddeth the going vnto such in these words : you shall not regard them that worke with spirits , neither soothsayers : ye shall not seeke to them to be defiled by them : i am the lord your god. as if hee should haue said , see that ye make no account of magitians , inchaunters , soothsayers , or any such like vaine persons : and much lesse goe and seeke vnto them for helpe , or counsaile , lest ye be defiled therewith : for it is no better then spirituall fornication : for i am the lord your god , which doe abhorre all such vncleanenes : who also am able , and will surely punish the same . and therefore hee saith in the . chapter of leuiticus , vers . . if any turne after such as worke with spirits , and after soothsayers , to goe a whoring after them : then will i set my face against that person , & will cut him off from among his people . the which place albeit it seemeth to be meant of earthly punishment only , when as god doth root them so out , that there remaineth no memoriall of them ( as it were ) in this world , that may sound to the good & credit of them or theirs . yet it may be vnderstood also of their eternall destruction . for euen as abraham , isaac , and iacob are said , genesis , cap. . vers . . & cap. . vers . . & cap. . vers . . to be gathered vnto their people , when they departed this life : that is , to be receiued into the fellowship of the saints of god , which were gone before them into heauen . so those which seeke vnto sorcerers , inchanters , and such like : when they are said to be cut off from among their people , may thereby be vnderstood to be for euer separated from the company of the faithfull , and to be cast out into hell , with the diuel & his angels . and no maruel though this heauie iudgement bee laid vpon them : for there seemeth to be no more difference in effect betwixt them that seeke to the afore-said sorcerers , and other such like superstitious practisers , then is betwixt a thiefe , and him that is accessarie vnto his felony : or a traytour , and him that consenteth thereunto . for although they bee not chiefe and principall actours in this wicked busines ; yet by seeking vnto such persons , they shew their loue , and liking of those means which the afore-said persons dovse , and that they doe giue their consent thereunto , and doe allowe of the same . but what of that will some say ? indeede if so be that we knew those whome wee seeke vnto , to be such as you would beare vs in hand they were , then your comparison might well holde . but seeing that we are ignorant thereof : nay we doe rather take them to be contrarie , and their meanes , which they vse to be good and lawfull : and therfore we are of this opinion , that wee may goe vnto them without offence to god : albeit vnto others , which are not so perswaded of them , wee thinke that they doe amisse , if they goe vnto such : for whatsoeuer is not of faith , is sinne . to these i answer . that herein their knowledge and iudgement is very shallow : for the principle and ground which they would seeme to stand vpon in this point , is taken out of the . chapter of the epistle to the romanes , and is to bee vnderstood of things indifferent onely : as the circumstance of that whole chapter doth set downe vnto vs : of which sort are meates and drinkes , and the obseruation of festiuall daies . the which things , albeit of themselues they be neither good nor bad ; yet in regard of the person , and the minde , or intent of him that vseth them , they may sometimes bee otherwise . for he that in vsing them , is not fully setled in conscience , but is in doubt whether the vse thereof be lawfull or not , doth greatly offend : and the reason is alleadged in the . verse of the same chapter , where it is said : that whatsoeuer is not of faith , is sinne . now it is certaine by the . chapter of this epistle , that true faith is grounded vpon the word of god. wherefore whatsoeuer action it bee ( let men pretend what they will ) if it haue no warrant out of the scripture , it is but a meere imagination of their owne braine , springing either of their own corrupt nature , or else of the suggestion of the diuell : and therefore is wicked and sinnefull . the which thing , if it be so , it followeth of necessity , that the seeking vnto sorcerers , charmers , inchaunters , and all such like wizzards , albeit men beleeue neuer so much , that they may lawfully do so ; yet because that it is not onely not allowed , but also condemned in the word of god : therefore this their beliefe is no true faith , but a vaine & diuellish presumption , and most abominable in the sight of god. neither will ignorance which they pretend serue their turne , to couer their offence herein ; albeit it may sometimes extenuate and lessen the fault : as our sauiour christ saith in the . chapter of the gospel after s. luke , vers . . & . that seruant which knew his masters will , and prepared not himselfe , neither did according to his wil , shall be beaten with many stripes . and he that knew not his masters will , and committed things worthy of stripes , shall be beaten with fewe stripes . so that here wee see , that there is no defence for ignorance : but whosoeuer he be that sinneth , whether it be of ignorance , or of knowledge , must needes bee punished for it . for , cursed are all they , which doe not continue in all the commandements of god , as it is in deuteronomy , cap. . vers . . and the apostle saint paul saith , in the . chap. to the romanes , vers . . that as many as haue sinned without law , shall be punished without law : and as many as haue sinned in the law , shall be iudged by the law . wherefore as dutifull seruants , in those things which wee know , wee ought to bee diligent to put the same in practise ; and if we be ignorant of any thing , we ought to seeke and inquire what the will of god is out of his word , and not to rush forth into those actions , which we know not whether the lord doth allow or not . but if we seeke for knowledge in those matters , no doubt , but god wil instruct vs therein by his holy spirit , & by his word , as our sauiour christ saith , matthew , cap. . vers . . aske , and it shall be giuen you : seeke , and ye shall finde : knocke , and it shall be opened vnto you . and truely if we would vse zealous prayer , and godly meditation comming vnto them with faith , and humility , and such like , wee shall finde the scriptures , not to be so hard and obscure , to be knowne & vnderstood , as we take them to be ; but most plaine & euident , for our comfort and instruction , both in this point concerning those vaine , & friuolous arts , whereof i haue so much spoken : and also in all other matters of faith , & good workes , what we should follow , and what we should eschew : as god in the . chapter of deuteronomy , verses , , and . saith , this commaundement which i commaund this day , is not hidde from thee , neither is it farre off : it is not in heauen , that thou shouldest say , who shall goe vp for vs to heauen , and bring vs , and cause vs to heare it , that we may doe it ! but the word is very neere vnto to thee , euen in thy mouth , and in thy heart , for to do it . so that it is our own pride , negligence , contempt , or such like sinister affections , which is cause of this our ignorance ; and that in some more , and in some lesse , according to the outward meanes of knowledge , and as they are inwardly mooued in this behalfe . in so much that we may hereof gather two kindes of ignorance to be in men . one is , that which although it be not without the afore said euill affections : yet they doe little appeare in their actions , ( no not to the parties offending themselues , and much lesse vnto others ) thinking that to be good , which is euill ; and that to bee euill , which is good . and such was the ignorance of saint paul , before he was illuminated by the spirit of god , as he saith in the first epistle to timothie , cap. . v. . that he was before-time a blasphemer , a persecutor , and an oppressour : but hee was receiued to mercy , because hee did it ignorantly through vnbeliefe . and yet notwithstanding for all this , hee accounteth himselfe the chiefe of all sinners for the same : and most worthily doth attribute his conuersion to the wonderfull and exceeding great mercy of god alone , who had not onely forgiuen him this his sinne , but also had made him a fit vessell , to cary his name abroad , and to preach the gospel among the gentiles : whereas he had reiected other of his countrimen , which offended of ignorance as well as he : as it is in the . cap. of the epistle to the romanes , vers . . where speaking of the iewes , or israelites , he hath these words . i beare them witnes , that they haue a zeale but not according to knowledge . the other kind of ignorance is that , wherein malice , and hatred doth preuaile , as it did in the chiefe of the iewes , which crucified our sauiour christ , as it is in the . cap. of ioh. ver . . in these words . if i had not done those things among them , which no other man did , they should haue had no sin , but now haue they seene , and hated both me and my father . and to say the truth , not onely this latter kind , but also all of vs , before we are regenerate , are by nature so corrupt , that we cannot but bring forth most vile fruites of wickednesse : and therefore we doe couet naturally rather to be ignorant of gods lawes , and commaundements : thereby thinking to couer the hainousnesse of our sinnes : wherefore our sauiour christ in the gospell after saint iohn , cap. . vers . . saith , this is the condemnation , that light is come into the world : and men loued darknes more then light , because their deedes were euill . whereupon the lord in his iust iudgement in times past , seeing they regarded not to know him : euen so he deliuered them vp into a reprobate minde , to doe those things which are not conuenient : being full of all vnrighteousnesse : and so forth , as it is in the . cap. of the epistle to the rom. vers . , , and . euen as he saith also of the scribes , and pharises , math. cap. . vers . . and in them to all other such like : in these words . let them alone , they are blind leaders of the blind : and if the blind lead the blind , both shall fall into the ditch . as if he should haue said : these men are void of the right knowledge of religion , and true seruice of god : and yet they wil be instructers of others : so that by this meanes they are not onely wilfully ignorant themselues , but endenour to bring those that will follow their doctrine into the same condition . wherefore let them alone , let them goe on still therein : and in the end you shall see : nay , it is most certaine ( if they be not renewed by faith and repentance ) they shall fall both the sorts of them , into the pit of euerlasting destruction . by all this it is plaine , that if we transgresse the commaundements of god , in committing of any sinne , it is not ignorance that shall excuse . for then would not the lord haue commanded sacrifice to be offered for the same , as he doth in the . cap. of leuit. ver . , and . in these words : speake vnto the children of israel : saying if any shall sinne through ignorance , in any of the commandements of the lord , ( which ought not to be done ) but shall doe contrary to any of them . if the priest that is annointed doe sinne ( according to the sinne of the people ) then shall he offer , for his sinne which he hath sinned , a young bullocke without blemish vnto the lord for a sinne offering . the which law is repeated also in the epistle to the heb. cap. . vers . . and the prophet abacuck , maketh a solemne prayer for ignorances in the . cap. of his prophesie . furthermore the same is manifest in the whole course of the scriptures , by the punishment that hath beene laid vpon such like offenders : as we may perceiue by the . cap. of the second booke of the king. where when the lord had cast out the ten tribes of israell with their king , out of their owne country , for their wicked abominations , & that shalmaneser had caried them away captiue with him : he sent other of his own natiue people to supply their roome in ludea : who because they were gentiles , and had not beene brought vp in true religion , therefore it is said in the , and . verses of the same chapter : that at the beginning of their dwelling there , they feared not the lord : therefore the lord sent lyons among them , which slew them , wherefore they came to the king of ashur saying , the nations which thou hast remooued , and placed in the cities of samaria , know not the manner of the god of the land : whereupon the king commaunded , to send vnto them a priest of the israelites to instruct them : as it followeth in the next vers . of the same chapter . and in the prophet esa. cap. . vers . . the lord hath these words . therefore my people goeth into captiuity , because they haue no knowledge . out of which two places we may note , that the lord doth not onely , not hold guiltles those offendours , which haue the greatest meanes of knowledge in religion , as were the israelites in times past : as it appeareth by the . cap. of the epistle to the rom. where it is said by saint paul , that to them were committed the oracles of god , euen as the gospel of christ iesus is now vnto vs gentiles : but also doth punish those , to whome it is not graunted to haue such oportunity to learne . and truely no maruaile . for if we account it lawfull for an earthly prince , to punish those whosoeuer , which doe dwell within his dominion , if they offend against his lawes being once set forth , though they doe it of ignorance , why should not the king of kings , and lord of lords , exact the like obedience vnto his lawes set downe in his holy word , of all those whome it pleaseth him to place in his visible church and kingdome heere vpon earth . for the lord hath giuen vs his word as a law , wherein he hath set down whatsoeuer he would haue done learned , or beleeued : and likewise what he would haue vs to eschew : as the apostle saint paul doth say in the . epistle to tim. cap. . vers . . & . that the whole scripture is giuen by inspiration of god : and is profitable to teach , to improoue , to correct , and to instruct in righteousnesse : that the man of god may be perfect , and prepared vnto all good workes . so that whatsoeuer god would haue vs to know , or doe , it is contained in the same . howbeit we must , as our sauiour christ saith , iob. . cap. v. . search the scriptures . it is not enough for vs negligently , and carelesly , and ( as it were superficially , to read them : but we must with all diligence , reuerence , & humility , study them : and as the prophet dauid did : meditating therein day and night : conferring of one place with another : and considering the drift of the holy ghost in euery of them : and aboue all things vsing humble and hearty prayer vnto god , that he would graunt vs his holy spirit , which may so enlighten vs , that we may see those wonderfull things which are contained in his lawes : that we may conceiue aright of the truth in his sacred word . for as saint peter , . epist. cap. . vers . . saith : no prophesie in the scripture is of any priuate interpretation : that a man may expound it according to his owne mind and imagination , but holy men of god did speake as they were directed , and ledde by the holy ghost , as it followeth there in the next vers . who as he is the onely author , and inditer of the scripture , so he is the onely interpreter of the same , as being alone , priuie to his owne meaning . and therefore the euangelist saint iohn , in his first epistle cap. . vers . . doth bidde vs not to beleeue euery spirit , but to try the spirits whether they be of god or not as if he should haue said . there are many which will make a great shew of religion , and godlinesse , and will seeme as though they had warrant from god for all their dealings , when as it is nothing so . wherefore beleeue note uery one vntill you haue first madetriall , and examined their actions , by the touch-stone of the scriptures , whether god be the author of them or not . the which precept if the prophet spoken of in the . cap. of the first booke of the king. had obserued , he had done well , but because he did not so , but beleeued the false tale of the old prophet , and came backe again contrary to the cōmandement of god : and did eate and drinke in bethel by his procuremēt : when as the lord had said vnto him , that he should neither eate bread nor drinke water there . therefore the lord said , that his body should not come into the sepulchre of his fathers : which came to passe presently : for he was slaine of a lyon in the way as he returned home , and so was brought againe to bethel , and there buried . whereas if hee had first examined the truth of the olde prophets speech , he had no doubt neuer fallen into that daunger . for he had a sufficient warrant from god afore , for that which he did : vpon the which he might safely haue relyed , if hee would haue gone forward according vnto the same , and not haue hearkened to the deceitfull words of the said olde prophet : vnlesse the lord himself had giuen him another contrary commaundement , as otherwhiles he doth in particular cases : as it may appeare by genesis , chap. . where after that god had giuen abraham in charge , to sacrifice his sonne isaacke in the . verse of the same chapter : afterward it is said , that the angel of the lord did bidde him not to doe it , when he had prooued his faith , and obedience therein : till which time , he could by no meanes be drawne from executing the former commaundement of god. euen so wee , seeing that we are forbidden by the word of god to goe , or seeke vnto any witches , inchaunters , charmers , or any such like vaine , and superstitious practisers : and seeing that ignorance will not excuse vs , as hath beene before declared : it behooueth vs to trie , and examine the dealings of euery one in this case , whether they be of god or not , by their calling in this behalfe , by their meanes they vse , and by the ende whereat they aime , and by all other waies and meanes , which it shall please god to minister by his holy spirit , out of his word ; before wee giue credite vnto them , whatsoeuer shew they make of religion , and godlines in this point : lest the lord in his wrath lay vpon vs , all those plagues & punishments threatned in his word ( as hath beene said before ) against such persons . there are many other things , which might be fitly , and profitably gathered & noted out of this text , which i haue willingly omitted , both because they haue beene sufficiently handled at large by other men ; and also because it was my only purpose at the beginning to vtter that , which i thought meetest concerning sorcery , and such other like wicked , vaine , and diuellish abominations before spoken of . it remaineth therefore now , to exhort euery good christian to consider diligently , & to make vse of it : and to desire almighty god , that he would make it profitable , which hath beene said , both to his owne glorie , and to our eternall comfort in christ iesus : to whom with the father and the holy ghost , bee all honour , praise , and thanksgiuing , now and euermore . amen . finis . a blow at modern sadducism in some philosophical considerations about witchcraft. to which is added, the relation of the fam'd disturbance by the drummer, in the house of mr. john mompesson, with some reflections on drollery and atheisme. / by a member of the royal society.. glanvill, joseph, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing g wing g estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : , : ) a blow at modern sadducism in some philosophical considerations about witchcraft. to which is added, the relation of the fam'd disturbance by the drummer, in the house of mr. john mompesson, with some reflections on drollery and atheisme. / by a member of the royal society.. glanvill, joseph, - . [ ], p. printed by e.c. for james collins, at the kings head in westminster-hall,, london, : .. attributed to joseph glanvill by bm and wing ( nd ed.); ms. note on t.p. attributes to j. gifford "one of the puritians". in two parts, each having special t.p.; register and paging are continuous. imperfect: errata and the general t.p., "a blow at modern sadducism" lacking at reel : . reproduction of original in trinity college library, cambridge, england and osler library, mcgill university.. a philosophical endeavor in the defence of the being of witches and apparitions -- palpable evidence of spirits and witchcraft. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -- early works to . apparitions -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - elspeth healey sampled and proofread - elspeth healey text and markup reviewed and edited - pfs batch review (qc) and xml conversion a blow at modern sadducism in some philosophical considerations about witchcraft . to which is added , the relation of the fam'd disturbance by the drummer , in the house of mr. john mompesson : with some reflections on drollery , and atheisme . by a member of the royal society . london , printed by e. c. for james collins , at the kings head in westminster-hall , . a philiosophical endeavour in the defence of the being of witches and apparitions : with some things concerning the famous greatrek's . written in a letter to the much honoured robert hunt , esq london , printed in the year , . preface . there are a sort of narrow , and confin'd spirits , who account all discourses needless , that are not for their particular purposes ; and judge all the world to be of the size , and genius of those within the circle of their knowledge , and acquaintance : so that with a pert and pragmatical insolence , they censure all the braver designs , and notices that lie beyond their ken , as nice and impertinent speculations . an ignorant , and proud injustice ; as if this sort were the only persons , whose humour , and deeds should be consulted . and hence it comes to pass , that the greatest and worthiest things that are written , or said , do alwayes meet with the most general neglect , and scorn ; since the little people for whom they were not intended , are quick to shoot their bolt , and to condemn what they do not understand , and because they do not . whereas on the other side , those that are able to judge , and would incourage , are commonly reserv'd and modest , in passing judgments ; or , if they should endeavour to do right to things that are worthy , they are sure to be out-voiced by the rout of ignorant contemners . vpon which accounts i have often thought , that he that courts and values popular estimation , takes not the right way , if he endeavour at any thing that is really excellent ; but he must study the little plausibilities , and accomodate the humour of the many , who are active ministers of fame ; being zealous , and loud in their applauses , as they are clamorous and impetuous in their oppositions . as for these , 't is one of my chief cares to make my self as much unconcern'd at their censures , as i am at the cacklings of a flock of geese , or at the eager displeasure of those little snarling animals , that are angry when i pass by them . and ( if that may signifie any thing to keep them from troubling themselves about the following considerations ) i desire they would take notice from me , that i writ not those things for such as they ; and they will do well to throw up the book upon this advertisement , except they will stay to hear , that though philosophical discourses to justifie the common belief about witches , are nothing at all to them , or those of their measure ; yet they are too seasonable , and necessary for our age , in which atheism is begun in sadducism . and those that dare not bluntly say , there is no god , content themselves , ( for a fair step , and introduction ) to deny there are spirits , or witches . which sort of infidels , though they are not ordinary among the meer vulgar , yet are they numerous in a little higher rank of understandings . and those that know any thing of the world , know , that most of the looser gentry , and the little pretenders to philosophy and wit , are generally deriders of the belief of witches , and apparitions . and were this a slight or meer speculative mistake , i should not trouble my self , or them about it . but i fear this error hath a core in it that is worse than heresie : and therefore how little soever i care what men believe , or teach in matters of opinion , i think i have reason to be concern'd in an affair , that toucheth so near upon the greatest interests of religion . and really i am astonisht sometimes to think into what a kinde of age we are fallen , in which some of the greatest impieties are accounted but buggs , and terrible names , invisible titles , piccadillo's or chimera's . the sad and greatest instances , are sacriledge , rebellion , and vvitchcraft . for the two former , there are a sort of men ( that are far from being profest enemies to religion ) who , i do not know whether they own any such vices . vve finde no mention of them in their most particular confessions , nor have i observed them in those sermons that have contained the largest catalogues of the sins of our age , and nation . 't were dangerous to speak of them as sins , for fear who should be found guilty . but my business at present is not with these , but the other , vvitchcraft , which i am sure was a sin of elder times ; and how comes it about that this age , which so much out-does them in all other kindes of wickedness , should be wholly innocent in this ? that there may be vvitches and apparitions in our dayes , notwithstanding the objections of the modern sadduce , i believe i have made appear in the considerations following ; in which i did not primarily intend direct proof , but defence , as the title of the first edition , which is restor'd in this mention'd . but i have now added the evidence of the divine oracles , and two relations of fact , that are clear and unexceptionable . i have no humour nor delight in telling stories , and do not publish these , for the gratification of those that have ; but i record them as arguments for the confirmation of a truth , which hath indeed been attested by multitudes of the like evidences in all places , and times : but things remote , or long past , are either not believed , or forgotten : whereas these being fresh , and near , and attended with all the circumstances of credibility , it may be expected , they should have the more success upon the obstinacy of unbelievers . errata . page . line . r. a large , p. . l. . r. intrigues , p. . l. . and . r. appetites , p. . l. . r. taxe p. . l. . r. ludicrous fagaries , p. . l. . dele is , p. . l. . dele re , p. . l. , . r. multitudes . p. . l. . dele her , p. . l. . r. scrutiny , p. . l. . r. effaeminacies . p. . l. . r. geninses , p. . l. . r. aggravated , ibid. r. herd . p. l. . r. he sucks . some considerations about witchcraft : in a letter to robert hunt , esquire . sir , the frequent and late dealings you have had in the examination of witches , and the regards of one that hath a very particular honour for you , have brought you the trouble of some considerations on the subject . and though what i have to say , be but the careless and hasty product of a sitting or two ; yet i hope it may afford you some , not unreasonable , accounts of the odde phoenomena of witchcraft and fascination , and contribute to the defence of the truth , and certainty of matters , which you know by experiments that could not deceive ; in spite of the little exceptions of those that are resolved to believe nothing in affairs of this nature . and if any thing were to be much admired in an age of wonders , not only of nature ( which is a constant prodigy ) but of men and manners ; it would be to me matter of astonishment , that men , otherwise witty and ingenious , are fallen into the conceit that there 's no such thing as a witch or apparition , but that these are the creatures of melancholly and superstition , foster'd by ignorance and design ; which , comparing the confidence of their disbelief with the evidence of the things denied , and the weakness of their grounds , would almost suggest , that themselves are an argument of what they deny ; and that so confident an opinion could not be held upon such inducements , but by some kind of witchcraft and fascination in the fancy . and perhaps that evil spirit , whose influences they will not allow in actions ascribed to such causes , hath a greater hand and interest in their proposition than they are aware of . for that subtil enemy of mankinde ( since providence will not permit him to mischief us without our own concurrence ) attempts that by stratagem and artifice , which he could never effect by open wayes of acting ; and the success of all wiles depending upon their secrecy and concealment , his influence is never more dangerous than when his agency is least suspected . in order therefore to the carrying on the dark and hidden designs he manageth against our happiness , and our souls , he cannot expect to advantage himself more , than by insinuating a belief , that there is no such thing as himself , but that fear and fancy make devils now , as they did gods of old . nor can he ever draw the assent of men to so dangerous an assertion , while the standing sensible evidences of his existence in his practices by and upon his instruments are not discredited and removed . 't is doubtless therefore the interest of this agent of darkness to have the world believe , that the notion they have of him is but a phantome and conceit ; and in order thereunto , that the stories of witches , apparitions , and indeed every thing that brings tidings of another world , are but melancholick dreams , and pious romances . and when men are arriv'd thus far , to think there are no diabolical contracts or apparitions , their belief that there are such spirits , rests only upon their faith and reverence to the divine oracles , which we have little reason to apprehend so great in such assertors , as to command much from their assent , especially in such things in which they have corrupt interests against their evidence . so that he that thinks there is no witch , believes a devil gratis , or at least upon such inducements which he is like to finde himself disposed to deny when he pleaseth . and when men are arrived to this degree of diffidence and infidelity , we are beholden to them if they believe either angel , or spirit , resurrection of the body , or immortality of souls . these things hang together in a chain of connexion , at least in these mens hypothesis ; and 't is but an happy chance if he that hath lost one link , holds another . so that the vitals of religion being so much interessed in this subject , it will not be impertinent particularly to discourse it . and in order to the proof that there have been , and are unlawful confederacies with evil spirits , by vertue of which the hellish accomplices perform things above their natural powers ; i must premise , that this being matter of fact , is only capable of the evidence of authority and sense : and by both these , the being of witches and diabolical contracts , is most abundantly confirm'd . all histories are full of the exploits of those instruments of darkness , and the testimony of all ages , not only of the rude and barbarous , but of the most civiliz'd and polish'd world , brings tidings of their strange performances . we have the attestation of thousands of eye and ear-witnesses , and those not of the easily deceivable vulgar only , but of wise and grave discerners , and that when no interest could oblige them to agree together in a common lye : i say , we have the light of all these circumstances to confirm us in the belief of things done by persons of despicable power and knowledge , beyond the reach of art and ordinary nature ; standing publick records have been kept of these well attested relations , and epocha's made of those unwonted events . laws in many nations have been enacted against those vile practises ; those among the jews and our own are notorious ; such cases have been often determined near us , by wise and reverend judges , upon clear and convictive evidence : and thousands in our own nation have suffered death for their vile compacts with apostate spirits . all these i might largely prove in their particular instances , but that 't is not needful , since those that deny the being of witches , do it not out of ignorance of these heads of argument , of which probably they have heard a thousand times ; but from an apprehension that such a belief is absurd , and the things impossible . and upon these presumptions they contemn all demonstrations of this nature , and are hardened against conviction . and i think , those that can believe all histories are romances , that all the wiser world have agreed together to juggle mankinde into a common belief of ungrounded fables , that the sound senses of multitudes together may deceive them , and laws are built upon chymera's ; that the gravest and wisest judges have been murderers , and the sagest persons fools , or designing impostors : i say , those that can believe this heap of absurdities , are either more credulous than those whose credulity they reprehend , or else have some extraordinary evidence of their perswasion , viz. that 't is absurd and impossible there should be a witch or apparition . and i am confident , were those little appearances remov'd , which men have form'd in their fancies against the belief of such things ; their own evidence would make its way to mens assent , without any more arguments than what they know already to enforce it . there is nothing then necessary to be done , in order to the establishing the belief i would reconcile to mens minds ; but to endeavour the removal of those prejudices they have received against it , the chief of which i shall particularly deal with ; and i begin with that bold assertion , that i. ( i. ) the notion of a spirit is impossible and contradictious , and consequently so is that of witches , the belief of which is founded on that doctrine . to which objection i answer , ( ) if the notion of a spirit be so absurd as is pretended , that of a god , and a soul distinct from matter , and immortal , is likewise an absurdity . and then , that the world was jumbled into this elegant and orderly fabrick by chance ; and that our souls are only parts of matter , that came together we know not whence , nor how ; and shall again shortly be dissolv'd into those loose atoms that compound them : that all our conceptions are but the thrusting of one part of matter against another ; and the idea's of our mindes meer blind and casual motions : these and a thousand more the grossest impossibilities and absurdities ( consequents of this proposition , that the notion of a spirit is absurd ) will be sad certainties and demonstrations . and with such assertors i would cease to discourse about witches and apparitions , and address my self to obtain their assent to truths infinitely more sacred . and yet ( ) though it should be granted them , that a substance immaterial is as much a contradiction as they can fancy ; yet why should they not believe that the air and all the regions above us may have their invisible intellectuall agents , of nature like unto our souls , be that what it will ; and some of them at least as much degenerate as the vilest and most mischievous among men. this hypothesis will be enough to secure the possibility of witches and apparitions : and that all the upper stories of the universe are furnish'd with inhabitants , 't is infinitely reasonable to conclude from the analogy of nature ; since we see there is nothing so contemptible and vile in the world we reside in , but hath its living creatures that dwell upon it ; the earth , the water , the inferiour air ; the bodies of animals , the flesh , the skin , the entrails ; the leaves , the roots , the stalks of vegetables ; yea , and all kinde of minerals in the subterraneous regions : i say , all these have their proper inhabitants ; yea , i suppose this rule may hold in all distinct kindes of bodies in the world , that they have their peculiar animals . the certainty of which i believe the improvement of microscopical observations will discover . from whence i infer , that since this little spot is so thickly peopled in every atome of it , 't is weakness to think that all the vast spaces above , and hollows under ground , are desert and uninhabited . and if both the superiour and lower continents of the universe have their inhabitants also , 't is exceedingly improbable , arguing from the same analogy , that they are all of the meer sensible nature , but that there are at least some of the rational and intellectual orders . which supposed , there is good foundation for the belief of witches and apparitions , though the notion of a spirit should prove as absurd and unphilosophical , as i judge the denyal of it . and so this first objection comes to nothing . i descend then to the second prejudice , which may be thus formed in behalf of the objectors . ii. ( ii. ) there are actions in most of those relations ascribed to witches , which are ridiculous and impossible in the nature of things ; such are ( ) their flying out of windows , after they have anointed themselves , to remote places . ( ) their transformation into cats , hares , and other creatures . ( ) their feeling all the hurts in their own bodies , which they have received in these . ( ) their raising tempests , by muttering some nonsensical words , or performing some little ridiculous ceremonies . and ( ) their being suck'd in a certain private place of their bodies by a familiar . these are presumed to be actions inconsistent with the nature of spirits , and above the powers of those poor and miserable agents . and therefore the objection supposeth them performed only by the fancy ; and that the whole mystery of witchcraft is but an illusion of crasie imagination . but to this objection i return , ( ) in the general , the more absurd and unaccountable these actions seem , the greater confirmations are they to me of the truth of those relations , and the reality of what the objectors would destroy . for these circumstances being exceeding unlikely , judging by the measures of common belief , 't is the greater probability they are not fictitious ; for the contrivers of fictions use to form them as near as they can conformably to the most unsuspected realities , endeavouring to make them look as like truth as is possible in the main supposals , though withal they make them strange in the circumstance . none but a fool or mad-man would relate with a purpose of having it believed , that he saw in ireland , men with hoofs on their heads , and eyes in their breasts ; or , if any should be so ridiculously vain , as to be serious in such an incredible romance , it cannot be supposed that all travellers that come into those parts after him should tell the same story . there is large field in fiction ; and if all those relations were arbitrary compositions , doubtless the first romancers would have framed them more agreeable to the common doctrine of spirits ; at least , after these supposed absurdities had been a thousand times laugh'd at , people by this time would have learn'd to correct those obnoxious extravagancies ; and though they have not yet more veracity than the ages of ignorance and superstition , yet one would expect they should have got more cunning . this suppos'd impossibility then of these performances , seems to me a probable argument that they are not wilful and designed forgeries . and if they are fancies , 't is somewhat strange that imagination which is the most various thing in all the world , should infinitely repeat the same conceit in all times and places . but again ( ) the strange actions related of witches , and presumed impossible are not ascribed to their own powers ; but to the agency of those wicked confederates they imploy : and to affirm that those evil spirits cannot do that which we conceit impossible , is boldly to stint the powers of creatures , whose natures and faculties we know not ; and to measure the world of spirits by the narrow rules of our own impotent beings . we see among our selves the performances of some out go the conceits and possibilities of others ; and we know many things may be done by the mathematicks , and mechanick artifice , which common heads think impossible to be effected by the honest wayes of art and nature . and doubtless the subtilties and powers of those mischievous fiends are as much beyond the reach and activities of the most knowing agents among us , as theirs are beyond the wit and ability of the most rustick and illiterate ; so that the utmost that any mans reason in the world can amount to in this particular , is only this , that he cannot conceive how such things can be performed ; which only argues the weakness and imperfection of our knowledge and apprehensions , not the impossibility of those performances ; and we can no more from hence form an argument against them , than against the most ordinary effects in nature . we cannot conceive how the foetus is form'd in the womb , nor as much as how a plant springs from the earth we tread on ; we know not how our souls move the body , nor how these distant and extream natures are united : and if we are ignorant of the most obvious things about us , and the most considerable within our selves , 't is then no wonder that we know not the constitution and powers of the creatures , to whom we are such strangers . briefly then , matters of fact well proved ought not to be denied , because we cannot conceive how they can be performed . nor is it a reasonable method of inference , first to presume the thing impossible , and thence to conclude that the fact cannot be proved . on the contrary , we should judge of the action by the evidence , and not the evidence by the measures of our fancies about the action . this is proudly to exalt our own opinions above the clearest testimonies , and most sensible demonstrations of fact : and so to give the lye to all mankind , rather than distrust the little conceits of our bold imaginations . but yet further , ( ) i think there is nothing in the instances mention'd , but what may as well be accounted for by the rules of reason and philosophy , as the ordinary affairs of nature . for in resolving natural phoenomena , we can only assign the probable causes , shewing how things may be , not presuming how they are . and in the particulars under our examen , we may give an account how 't is possible , and not unlikely , that such things ( though somewhat varying from the common rode of nature ) may be acted . and if our narrow and contracted mindes can furnish us with apprehensions of the way and manner of such performances , though perhaps not the true ones , 't is an argument that such things may be effected by creatures , whose powers and knowledge are so vastly exceeding ours . i shall endeavour therefore briefly to suggest some things that may render the possibility of these performances conceivable , in order to the removal of this objection , that they are contradictions and impossible . for the first then , that the confederate spirit should transport the witch through the air to the place of general rendezvous , there is no difficulty in conceiving it ; and if that be true which great philosophers affirm concerning the real separability of the soul from the body without death , there is yet less ; for then 't is easie to apprehend , that the soul , having left its gross and sluggish body behinde it , and being cloath'd only with its immediate vehicle of air , or more subtile matter , may be quickly conducted to any place it would be at , by those officious spirits that attend it . and though i adventure to affirm nothing concerning the truth and certainty of this supposition , yet i must needs say , it doth not seem to me unreasonable . and our experience of apoplexies , epilepsies , extastes , and the strange things men report to have seen during those deliquiums , look favourably upon this conjecture ; which seems to me to contradict no principle of reason or philosophy ; since death consists not so much in the actual separation of soul and body , as in the indisposition and unfitness of the body for vital union , as an excellent philosopher hath made good . on which hypothesis , the witches anointing her self before she takes her flight , may perhaps serve to keep the body tenantable , and in fit disposition to receive the spirit at its return . these things , i say , we may conceive , though i affirm nothing about them ; and there is nothing in such conceptions but what hath been own'd by men of worth and name , and may seem fair and accountable enough to those who judge not altogether by the measures of the populace , and customary opinion . and there 's a saying of a great apostle that seems to countenance this platonick opinion ; what is the meaning else of that expression : [ whether in the body or out of the body i cannot tell ] except the soul may be separated from the body without death ; which if it be granted possible , 't is sufficient for my purpose . and ( . ) the transformations of witches into the shapes of other animals , upon the same supposal is very conceivable , since then 't is easie enough to imagine , that the power of imagination may form those passive and pliable vehicles into those shapes , with more ease than the fancy of the mother can the stubborn matter of the foetus in the womb , as we see it frequently doth in the instances that occur of signatures and monstrous singularities ; and perhaps sometimes the confederate spirit puts tricks upon the senses of the spectators , and those shapes are only illusions . but then ( . ) when they feel the hurts in their gross bodies , that they receive in their aiery vehicles , they must be supposed to have been really present , at least in these latter ; and 't is no more difficult to apprehend how the hurts of those should be translated upon their other bodies , then how diseases should be inflicted by the imagination , or how the fancy of the mother should wound the foetus , as several credible relations do attest . and ( . ) for their raising storms and tempests , they do it not , be sure , by their own , but by the power of the prince of the air , their friend and allie ; and the ceremonies that are enjoyn'd them , are doubtless nothing else but entertainments for their imaginations , and are likely design'd to perswade them ▪ that they do these strange things themselves . and ( lastly ) for their being suck'd by the familiar , i say ( ) we know so little of the nature of doemons and spirits , that 't is no wonder we cannot certainly divine the reason of so strange an action . and yet ( ) we may conjecture at some things that may render it less improbable . for some have thought that the genii ( whom both the platonical and christian antiquity thought embodied ) are recreated by the reeks and vapours of humane blood , and the spirits that derive from them . which supposal ( if we grant them bodies ) is not unlikely , every thing being refresh'd and nourish'd by its like . and that they are not perfectly abstract from all body and matter , besides the reverence we owe to the wisest antiquity , there are several considerable arguments i could alledge to render it exceeding probable . which things supposed , the devil 's sucking the sorceress is no great wonder , nor difficult to be accounted for . or perhaps ( ) this may be only a diabolical sacrament and ceremony to confirm the hellish covenant . to which i added , ( ) that which to me seems most probable , viz that the familiar doth not only suck the witch , but in the action infuseth some poisonous ferment into her , which gives her imagination and spirits a magical tincture , whereby they become mischievously influential : and the word venefica intimates some such matter . now that the imagination hath a mighty power in operation , is seen in the just now mention'd signatures and diseases that it causeth ; and that the fancy is modified by the qualities of the blood and spirits , is too evident to need proof : which things supposed , 't is plain to conceive that the evil spirit having breath'd some vile vapour into the body of the witch , it may taint her blood and spirits with a noxious quality , by which her infected imagination , heightned by melancholly , and this worse cause , may do much hurt upon bodies that are impressible by such influences . and 't is very likely that this ferment disposeth the imagination of the sorceress to cause the mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or separation of the soul from the body , and may perhaps keep the body in fit temper for its re-entry ; as also it may facilitate transformation , which , it may be , could not be effected by ordinary and unassisted imagination . thus we see 't is not so desperate to form an apprehension of the manner of these odde performances ; and though they are not done the way i have describ'd , yet what i have said may help us to a conceit of the possibility , which sufficeth for my purpose . and though the hypothesis i have gone upon will seem as unlikely to some , as the things they attempt to explain are to others , yet i must desire their leave to suggest , that most things seem unlikely ( especially to the conceited and opinionative ) at first proposal ; and many great truths are strange and improbable , till custom and acquaintance have reconciled them to our fancies . and i 'le presume to adde on this occasion , ( though i love not to be confident in affirming ) that there is none of the platonical supposals i have used , but what i could make appear to be fair and reasonable , to the capable and unprejudic'd . iii. but ( iii. ) i come to another prejudice against the being of witches , which is , that 't is very improbable that the devil who is a wise and mighty spirit , should be at the beck of a poor hag , and have so little to do , as to attend the errands of the impotent lusts of a silly old woman . to which i might answer , ( ) that 't is much more improbable that all the world should be deceiv'd in matters of fact ; and circumstances of the clearest evidence and conviction ; than that the devil , who is wicked , should be also unwise ; and that he that perswades all his subjects and accomplices out of their wits , should himself act like his own temptations and perswasions . in brief , there is nothing more strange in this objection , than that wickedness is baseness and servility , and that the devil is at leasure to serve those he is at leasure to tempt , and industrious to ruine . and again , ( ) i see no necessity to believe that the devil is alwayes the witches confederate ; but perhaps it may fitly be considered , whether the familiar be not some departed humane spirit , forsaken of god and goodness , and swallowed up by the unsatiable desire of mischief and revenge , which ●●●…ssibly by the laws and capacity of its st●●e it cannot execute immediately . and why we should presume that the devil should have the liberty of wandering up and down the earth and air , when he is said to be held in the chains of darkness ; and yet that the separated souls of the wicked , of whom no such thing is affirm'd in any sacred record , should be thought so imprison'd , that they cannot possibly wag from the place of their confinement , i know no shadow of conjecture . this conceit i 'm confident hath prejudic'd many against the belief of witches and apparitions ; they not being able to conceive that the devil should be so ludricous as appearing spirits are sometimes reported to be in their frolicks ; and they presume , that souls departed never revisit the free and open regions ; which confidence i know nothing to justifie : for since good men in their state of separation are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , why the wicked may not be supposed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the worst sense of the word , i know nothing to help me to imagine . and if it be supposed that the imps of witches are sometimes wicked spirits of our own kinde and nature , and possibly the same that have been sorcerers and witches in this life : this supposal may give a fairer and more probable account of many of the actions of sorcery and witchcraft , than the other hypothesis , that they are alwayes devils . and to this conjecture i 'le adventure to subjoyn another , which also hath its probability , viz. ( ) that 't is not impossible but that the familiars of witches are a vile kinde of spirits , of a very inferiour constitution and nature , and none of those that were once of the highest hierarchy , now degenerated into the spirits we call devils . and for my part i must confess , that i think the common division of spirits much too general ; conceiving it likely there may be as great a variety of intellectual creatures in the invisible world , as there is of animals in the visible : and that all the superiour , yea , and inferiour regions , have their several kindes of spirits differing in their natural perfections , as well as in the kinds and degrees of their depravities ; which being supposed , 't is very probable that those of the basest and meanest orders are they , who submit to the mention'd servilities . and thus the sagess and grandeur of the prince of darkness need not be brought into question . iv. but ( iv ) the opinion of witches seems to some , to accuse providence , and to suggest that it hath exposed innocents to the fury and malice of revengeful fiends ; yea , and supposeth those most obnoxious , for whom we might most reasonably expect a more special tutelary care and protection , most of the cruel practices of those presum'd instruments of hell , being upon children , who as they least deserve to be deserted by that providence that superintends all things , so they most need its guardian influence . to this so specious an objection i have these things to answer . ( ) providence is an unfathomable depth ; and if we should not believe the phoenomena of our senses , before we can reconcile them to our notions of providence , we must be grosser scepticks than ever yet was extant . the miseries of the present life , the unequal distributions of good and evil , the ignorance and barbarity of the greatest part of mankinde , the fatal disadvantages we are all under , and the hazard we run of being eternally miserable and undone ; these , i say , are things that can hardly be made consistent with that wisdom and goodness that we are sure hath made , and mingled it self with all things . and yet we believe there is a beauty and harmony , and goodness in that providence , though we cannot unriddle it in particular instances ; nor , by reason of our ignorance and imperfection , clear it from contradicting appearances ; and consequently , we ought not to deny the being of witches and apparitions , because they will create us some difficulties in our notions of providence . but to come more close , ( ) those that believe that infants are heirs of hell , and children of the devil as soon as they are disclosed to the world , cannot certainly offer such an objection ; for what is a little trifling pain of a moment , to those eternal tortures , to which , if they die as soon as they are born , according to the tenour of this doctrine , they are everlastingly exposed ? but however the case stands as to that , 't is certain , ( ) that providence hath , not secur'd them from other violences they are obnoxious to , from cruelty and accident ; and yet we accuse it not when a whole townful of innocents fall a victim to the rage and ferity of barbarous executioners in wars and massacres . to which i adde ( ) that 't is likely the mischief is not so often done by the evil spirit immediately , but by the malignant influence of the sorceress , whose power of hurting consists in the fore-mention'd ferment , which is infused into her by the familiar . so that i am apt to think there may be a power of real fascination in the witches eyes and imagination , by which for the most part she acts upon tender bodies . nescio quis teneros oculus — for the pestilential spirits being darted by a sprightful and vigorous imagination from the eye , and meeting with those that are weak and passive in the bodies which they enter , will not fail to infect them with a noxious quality , that makes dangerous and strange alterations in the person invaded by this poysonous influence : which way of acting by subtil and invisible instruments , is ordinary and familiar in all natural efficienties . and 't is now past question , that nature for the most part acts by subtil streams and aporhaea's of minute particles , which pass from one body to another . or however that be , this kinde of agency is as conceivable as any of those qualities ignorance hath call'd sympathy and antipathy , the reality of which we doubt not , though the manner of action be unknown . yea , the thing i speak of is as easie to be apprehended , as how infection should pass in certain tenuious streams through the air from one house to another ; or , as how the biting of a mad dog should fill all the blood and spirits with a venomous and malign ferment ; the application of the vertue doing the same in our case , as that of contact doth in this . yea , some kindes of fascination are perform'd in this grosser and more sensible way , as by striking , giving apples , and the like , by which the contagious quality may be transmitted , as we see diseases often are by the touch . now in this way of conjecture , a good account may be given why witches are most powerful upon children and timorous persons , viz. because their spirits and imaginations being weak and passive , are not able to resist the fatal invasion ; whereas men of bold mindes , who have plenty of strong and vigorous spirits are secure from the contagion , as in pestilential airs clean bodies are not so liable to infection as are other tempers . thus then we see 't is likely enough , that very often the sorceress her self doth the mischief ; and we know , de facto , that providence doth not alwayes secure us from one anothers injuries . and yet i must confess , that many times also the evil spirit is the mischievous agent ; though this confession draw on me another objection , which i next propose . v. ( v. ) then it may be said , that if wicked spirits can hurt us by the direction , and at the desire of a witch , one would think they should have the same power to do us injury without instigation or compact ; and if this be granted , 't is a wonder that we are not alwayes annoy'd and infested by them . to which i return , ( ) that the laws , liberties , and restraints of the inhabitants of the other world are to us utterly unknown ; and this way we can only argue our selves into confessions of our ignorance , which every man must acknowledge that is not as immodest , as ignorant . it must be granted by all that own the being , power , and malice of evil spirits , that the security we enjoy is wonderful , whether they act by witches or not ; and by what laws they are kept from making us a prey , to speak like philosophers , we cannot tell : yea , why they should be permitted to tempt and ruine us in our souls , and restrain'd from touching or hurting us in our bodies , is a mystery not easily accountable . but yet ( ) though we acknowledge their power to vex and torment us in our bodies also ; yet a reason may be given why they are less frequent in this kind of mischief , viz. because their main designs are levell'd against the interest and happiness of our souls , which they can best promote , when their actions are most sly and secret ; whereas did they ordinarily persecute men in their bodies , their agency and wicked influence would be discover'd , and make a mighty noise in the world , whereby men wonld be awaken'd to a more suitable and vigorous opposition , by the use of such means as would engage providence to rescue them from their rage and cruelties , and at last defeat them in their great purposes of undoing us eternally . thus we may conceive that the security we enjoy may well enough consist with the power and malice of those evil spirits ; and upon this account we may suppose that laws of their own may prohibit their unlicenc'd injuries , not from any goodness there is in their constitutions , but in order to the more successful carrying on the projects of the dark kingdom ; as generals forbid plunder , not out of love to their enemies , but in order to their own success . and hence ( ) we may suppose a law of permission to hurt us at the instance of the sorceress , may well stand with the polity of hell , since by gratifying the wicked person they encourage her in malice and revenge , and promote thereby the main ends of their black confederacy , which are to propagate wickedness , and to ruine us in our eternal interests . and yet ( ) 't is clear to those that believe the history of the gospel , that wicked spirits have vexed the bodies of men , without any instigation that we read of ; and at this day 't is very likely that many of the strange accidents and diseases that befall us , may be the infliction of evil spirits , prompted to hurt us only by the delight they take in mischief . so that we cannot argue the improbability of their hurting children and others by witches , from our own security and freedom from the effects of their malice , which perhaps we feel in more instances than we are aware of . vi. but ( vi ) another prejudice against the belief of witches , is , a presumption upon the enormous force of melancholy and imagination , which without doubt can do wonderful things , and beget strange perswasions ; and to these causes some ascribe the presum'd effects of sorcery and witchcraft . to which i reply briefly , and yet i hope sufficiently , ( ) that to resolve all the clear circumstances of fact , which we finde in well attested and confirm'd relations of this kinde , into the power of deceivable imagination , is to make fancy the greater prodigy , and to suppose , that it can do stranger feats than are believed of any other kinde of fascination . and to think that pins and nails , for instance , can , by the power of imagination be convey'd within the skin ; or that imagination , should deceive so many as have been witnesses in objects of sense , in all the circumstances of discovery ; this , i say , is to be infinitely more credulous than the assertors of sorcery and demoniack contracts . and by the same reason it may be believ'd , that all the battels and strange events of the world , which our selves have not seen , are but dreams and fond imaginations , and like those that are fought in the clouds , when the brains of the deluded spectators are the only theatre of those fancied transactions . and ( ) to deny evidence of fact , because their imagination may deceive the relators , when we have no reason to think so but a bare presumption , that there is no such thing as is related , is quite to destroy the credit of all humane testimony , and to make all men lyars in a larger sense than the prophet concluded in his haste . for not only the melancholick and the fanciful , but the grave and the sober , whose judgements we have no reason to suspect to be tainted by their imaginations , have from their own knowledge and experience made reports of this nature . but to this it will possibly be rejoyn'd , the reply will be another prejudice against the belief i contend for , viz. vii . ( vii ) that 't is a suspicious circumstance that witchcraft is but a fancy , since the persons that are accused are commonly poor and miserable old women , who are overgrown with discontent and melancholy , which are very imaginative ; and the persons said to be bewitch'd are for the most part children , or people very weak , who are easily imposed upon , and are apt to receive strong impressions from nothing : whereas were there any such thing really , 't is not likely , but that the more cunning and subtil desperado's , who might the more successfully carry on the mischievous designs of the dark kingdom , should be oftner engaged in those black confederacies , and also one would expect effects of the hellish combination upon others than the innocent and ignorant . to which objection it might perhaps be enough to return ( as hath been above suggested ) that nothing can be concluded by this and such like arguings , but that the policy and menages of the instruments of darkness are to us altogether unknown , and as much in the dark as their natures , mankinde being no more acquainted with the reasons and methods of action in the other world , than poor cottagers and mechanicks are with the intriques of government , and reasons of state. yea peradventure ( ) 't is one of the great designs , as 't is certainly the interest , of those wicked agents and machinators , industriously to hide from us their influences and wayes of acting , and to work , as near as is possible , incognito ; upon which supposal 't is easie to conceive a reason , why they most commonly work by , and upon the weak and the ignorant , who can make no cunning observations , or tell credible tales to detect their artifice . besides ( ) 't is likely a strong imagination , that cannot be weaken'd or disturb'd by a busie and subtil ratiocination , is a necessary requisite to those wicked performances ; and without doubt an heightned and obstinate fancy hath a great influence upon impressible spirits ; yea , and as i have conjectur'd before , on the more passive and susceptible bodies . and i am very apt to believe , that there are as real communications and intercourses between our spirits , as there are between material agents ; which secret influences , though they are unknown in their nature , and wayes of acting , yet they are sufficiently felt in their effects : for experience attests , that some by the very majesty and greatness of their spirits , discover'd by nothing but a certain noble air that accompanies them , will bear down others less great and generous , and make them sneak before them ; and some , by i know not what stupifying vertue , will tie up the tongue , and confine the spirits of those who are otherwise brisk and voluble . which thing supposed , the influences of a spirit possess'd of an active and enormous imagination , may be malign and fatal where they cannot be resisted , especially when they are accompanied by those poisonous reaks that the evil spirit breathes into the sorceress , which likely are shot out , and applied by a fancy heightned and prepared by melancholy and discontent . and thus we may conceive why the melancholick and envious are used upon such occasions , and for the same reason the ignorant , since knowledge checks and controuls imagination ; and those that abound much in the imaginative faculties do not usually exceed in the rational . and perhaps ( ) the daemon himself useth the imagination of the witch so qualified for his purpose , even in those actions of mischief which are more properly his ; for it is most probable , that spirits act not upon bodies immediately , and by their naked essence , but by means proportionate and suitable instruments that they use ; upon which account likely 't is so strictly required , that the sorceress should believe , that so her imagination might be more at the devotion of the mischievous agent . and for the same reason also ceremonies are used in inchantments , viz. for the begetting this diabolical faith , and heightning the fancy to a degree of strength and vigour sufficient to make it a fit instrument for the design'd performance . and these i think are reasons of likelihood and probability , why the hellish confederates are mostly the ignorant and the melancholick . to pass then to another prejudice . viii . ( viii ) the frequent impostures that are met with in this kinde , beget in some a belief , that all such relations are forgeries and tales ; and if we urge the evidence of a story for the belief of witches or apparitions , they will produce two as seemingly strong and plausible , which shall conclude in mistake or design ; inferring thence , that all others are of the same quality and credit . but such arguers may please to consider , ( ) that a single relation for an affirmative , sufficiently confirmed and attested , is worth a thousand tales of forgery and imposture , from whence cannot be concluded an universal negative . so that , though all the objectors stories be true , and an hundred times as many more such deceptions ; yet one relation , wherein no fallacy or fraud could be suspected for our affirmative , would spoil any conclusion could be erected on them . and ( ) it seems to me a belief sufficiently bold and precarious , that all these relations of forgery and mistake should be certain , and not one among all those which attest the affirmative reality , with circumstances as good as could be expected , or wish'd , should be true , but all fabulous and vain . and they have no reason to object credulity to the assertors of sorcery and witchcraft , that can swallow so large a morsel . and i desire such objectors to consider . ( ) whether it be fair to infer , that because there are some cheats and impostures , that therefore there are no realities . indeed frequency of deceit and fallacy will warrant a greater care and caution in examining ; and scrupulosity and shiness of assent to things wherein fraud hath been practised , or may in the least degree be suspected . but , to conclude , because that an old woman's fancy abused her , or some knavish fellows put tricks upon the ignorant and timorous , that therefore whole assises have been a thousand times deceived in judgements upon matters of fact , and numbers of sober persons have been forsworn in things wherein perjury could not advantage them ; i say , such inferences are as void of reason , as they are of charity and good manners . ix . but ( ix ) it may be suggested further , that it cannot be imagin'd what design the devil should have in making those solemn compacts , since persons of such debauch'd and irreclaimable dispositions as those with whom he is supposed to confederate , are pretty securely his , antecedently to the bargain , and cannot be more so by it , since they cannot put their souls out of possibility of the divine grace , but by the sin that is unpardonable ; or if they could so dispose and give away themselves , it will to some seem very unlikely , that a great and mighty spirit should oblige himself to such observances , and keep such a-do to secure the soul of a silly body , which 't were odds but it would be his , though he put himself to no further trouble than that of his ordinary temptations . to which suggestions 't were enough to say , that 't is sufficient if the thing be well prov'd , though the design be not known . and to argue negatively à fine , is very unconclusive in such matters . the laws and affairs of the other world ( as hath been intimated ) are vastly differing from those of our regions , and therefore 't is no wonder we cannot judge of their designs , when we know nothing of their menages , and so little of their natures . the ignorant looker-on can't imagine what the limner means by those seemingly rude lines and scrawls which he intends for the rudiments of a picture ; and the figures of mathematick operation are non-sense , and dashes at a venture to one un-instructed in mechanicks . we are in the dark to one anothers purposes and intendments ; and there are a thousand intrigues in our little matters , which will not presently confess their design even to sagacious inquisitors . and therefore 't is folly and incogitancy to argue any thing one way or other from the designs of a sort of beings , with whom we so little communicate ; and possibly we can take no more aim , or guess at their projects and designments , than the gazing beasts can do at ours , when they see the traps and gins that are laid for them , but understand nothing what they mean. thus in general . but i attempt something more particularly , in order to which i must premise that the devil is a name for a body politick , in which there are very different orders and degrees of spirits , and perhaps in as much variety of place and state , as among our selves ; so that 't is not one and the same person that makes all the compacts with those abused and seduced souls , but they are divers , and those 't is like of the meanest and basest quality in the kingdom of darkness ; which being supposed , i offer this account of the probable design of those wicked agents , viz. that having none to rule or tyrannize over within the circle of their own nature and government , they affect a proud empire over us ( the desire of dominion and authority being largely spread through the whole circumference of degenerated nature , especially among those , whose pride was their original transgression ) every one of these then desires to get him vassals to pay him homage , and to be employed like slaves in the services of his lusts and aptetites ; to gratifie which desire , 't is like enough to be provided and allowed by the constitution of their state and government , that every wicked spirit shall have those souls as his property , and particular servants and attendants , whom he can catch in such compacts ; as those wild beasts that we can take in hunting , are by the allowance of the law our own ; and those slaves that a man hath purchas'd , are his peculiar goods , and the vassals of his will. or rather those deluding fiends are like the seducing fellows we call spirits , who inveigle children by their false and flattering promises , and carry them away to the plantations of america , to be servilly employed there in the works of their profit and advantage . and as those base agents will humour and flatter the simple unwary youth , till they are on ship-board , and without the reach of those that might rescue them from their hands : in like manner the more mischievous tempter studies to gratifie , please , and accommodate those he deals with in this kinde , till death hath lanch'd them into the deep , and they are past the danger of prayers , repentance , and endeavours ; and then he useth them as pleaseth him. this account i think is not unreasonable , and 't will fully answer the objection . for though the matter be not as i have conjectur'd , yet 't will suggest a way how it may be conceiv'd , which nulls the pretence , that the design is inconceiveable . x. but then ( x. ) we are still liable to be question'd , how it comes about , that those proud and insolent designers practise in this kinde upon so few , when one would expect , that they should be still trading this way , and every where be driving on the project , which the vileness of men makes so feisable , and would so much serve the interest of their lusts . to which , among other things that might be suggested , i return , ( ) that we are never liable to be so betrayed and abused , till by our vile dispositions and tendencies we have forfeited the tutelary care and oversight of the better spirits ; which , though generally they are our guard and defence against the malice and violence of evil angels , yet it may well enough be thought that sometimes they may take their leave of such as are swallowed up by malice , envy , and desire of revenge , qualities most contrary to their life and nature , and leave them exposed to the invasion and sollicitations of those wicked spirits , to whom such hateful attributes make them very suitable . and if there be particular guardian angels , as 't is not absurd to fancy , it may then well be supposed , that no man is obnoxious to those projects and attempts , but only such whose vile and mischievous natures have driven from them their protecting genius . and against this dereliction to the power of evil spirits , 't is likely enough what some affirm , that the royal psalmist directs that prayer , psal . lxxi . ix , x. cast me not off in the time of old age , forsake me not when my strength faileth . for — they that keep my soul [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the lxx and the vulgar latin , qui custodiunt animam meam ] they take counsel together , saying , god hath forsaken him , persecute him and take him , for there is none to deliver him . but i adde , ( ) that 't is very improbable , that the state wherein they are , will not easily permit palpable intercourses between the bad genii and our nature , since 't is like enough that their own laws and government do not allow their frequent excursions into this world . or , it may with as great probability be supposed , that 't is a very hard and painful thing for them , to force their thin and tenuious bodies into a visible consistence , and such shapes as are necessary for their designs in their correspondencies with witches . for in this action their bodies must needs be exceedingly compress'd , which cannot be well supposed without a painful sense . and this is perhaps a reason why there are so few apparitions , and why appearing spirits are commonly in such haste to be gone , viz. that they may be deliver'd from the unnatural pressure of their tender vehicles , which i confess holds more , in the apparitions of good than of evil spirits ; most relations of this kinde , describing their discoveries of themselves , as very transient , ( though for those the holy scripture records , there may be peculiar reason , why they are not so ) whereas the wicked ones are not altogether so quick and hasty in their visits : the reason of which probably is , the great subtilty and tenuity of the bodies of the former , which will require far greater degrees of compression , and consequently of pain , to make them visible ; whereas the latter , are more foeculent and gross , and so nearer allyed to palpable consistencies , and more easily reduceable to appearance and visibility . at this turn , sir , you may perceive that i have again made use of the platonick hypothesis , that spirits are embodied , upon which indeed a great part of my discourse is grounded : and therefore i hold my self obliged to a short account of that supposal . it seems then to me very probable from the nature of sense , and analogy of nature . for ( . ) we perceive in our selves , that all sense is caus'd and excited by motion made in matter ; and when those motions which convey sensible impressions to the brain , the seat of sense , are intercepted , sense is lost : so that , if we suppose spirits perfectly to be disjoyn'd from all matter , 't is not conceivable how they can have the sense of any thing ; for how material objects should any way be perceiv'd , or felt without vital union with matter , 't is not possible to imagine . nor doth it ( . ) seem suitable to the analogy of nature , which useth not to make precipitious leaps from one thing to another , but usually proceeds by orderly steps and gradations : whereas were there no order of beings between us , who are so deeply plunged into the grossest matter , and pure unbodied spirits , 't were a mighty jump in nature . since then the greatest part of the world consists of the finer portions of matter , and our own souls are immediately united unto these , 't is infinitely probable to conjecture , that the nearer orders of spirits are vitally joyn'd to such bodies . and so nature by degrees ascending still by the more refin'd and subtile matter , gets at last to the pure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or immaterial minds , which the platonists made the highest order of created beings . but of this i have discoursed elsewhere , and have said thus much of it at present , because it will enable me to adde another reason of the unfrequency of apparitions and compacts , viz. ( . ) because 't is very likely , that these regions are very unsuitable , and disproportion'd to the frame and temper of their senses and bodies ; so that perhaps , the courser spirits can no more bear the air of our world , than bats and owls can the brightest beams of day . nor can the purer and better any more endure the noysom steams , and poysonous reeks of this dunghil earth , than the delicate can bear a confinement in nasty dungeons , and the foul squallid caverns of uncomfortable darkness . so that 't is no more wonder , that the better spirits no oftner appear , than that men are not more frequently in the dark hollows under ground . nor is 't any more strange that evil spirits so rarely visit us , than that fishes do not ordinarily fly in the air , as 't is said one sort of them doth ; or that we see not the batt daily fluttering in the beams of the sun. and now by the help of what i have spoken under this head , i am provided with some things wherewith to disable another objection , which i thus propose : xi . ( xi . ) if there be such an intercourse between evil spirits and the wicked , how comes it about that there is no correspondence between good spirits and the vertuous ? since without doubt , these are as desirous to propagate the spirit and designs of the upper and better world , as those are to promote the interest of the kingdom of darkness . which way of arguing is still from our ignorance of the state and government of the other world , which must be confest , and may , without prejudice to the proposition i defend . but particularly , i say , ( ) that we have ground enough to believe , that good spirits do interpose in , yea , and govern our affairs . for that there is a providence reaching from heaven to earth , is generally acknowledg'd ; but that this supposeth all things to be order'd by the immediate influence , and interposal of the supreme deity , is not very philosophical to suppose ; since if we judge by the analogy of the natural world , all things we see are carried on by the ministry of second causes , and intermediate agents . and it doth not seem so magnificent and becoming an apprehension of the supreme numen , to fancy his immediate hand in every trivial management . but 't is exceeding likely to conjecture , that much of the government of us , and our affairs , is committed to the better spirits , with a due subordination and subserviency to the will of the chief rector of the universe . and 't is not absurd to believe , that there is a government runs from highest to lowest , the better and more perfect orders of being , still ruling the inferiour and less perfect . so that some one would fancy that perhaps the angels may manage us , as we do the creatures that god and nature have placed under our empire and dominion . but however that is , that god rules the lower world by the ministry of angels , is very consonant to the sacred oracles . thus , deut. xxxii . viii , ix . when the most high divided the nations their inheritance , when he separated the sons of adam , he set the bounds of the people , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the number of the angels of god , as the septuagint renders it ; the authority of which translation , is abundantly credited and asserted , by its being quoted in the new testament , without notice of the h●brew text , even there where it differs from it , as learned men have observ'd . we know also , that angels were very familiar with the patriarchs of old ; and jacob's ladder is a mystery , which imports their ministring in the affairs of the lower world. thus origen and others understand , that to be spoken by the presidential angels . jer : li. ix we would have healed babylon , but she is not healed , forsake her , and let us go . like the voice heard in the temple before the taking of jerusalem by titus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and before nebuchadnezzar was sent to learn wisdom and religion among the beasts , he sees a watcher , according to the . an angel , and an holy one come down from heaven , dan. iv. xiii . who pronounceth the sad decree against him , and calls it the decree of the watchers , who very probably were the guardian genii of himself and his kingdom . and that there are particular angels that have the special rule and government of particular kingdoms , provinces , cities , yea and of persons , i know nothing that can make improbable : the instance is notorious in daniel , of the angels of fersia and graecia , that hindred the other that was engaged for the concerns of judaea ; yea , our saviour himself tells us , that children have their angels , and the congregation of disciples supposed that st. peter had his . which things , if they be granted , the good spirits have not so little to do with us , and our matters , as is generally believed . and perhaps it would not be absurd , if we referr'd many of the strange thwarts , and unexpected events , the disappointments and lucky coincidences that befal us , the unaccountable fortunes and successes that attend some lucky men , and the unhappy fates that dog others that seem born to be miserable ; the fame and favour that still waits on some without any conceivable motive to allure it , and the general neglect of others more deserving , whose worth is not acknowledg'd , i say , these and such like odde things , may with the greatest probability be resolv'd into the conduct and menages of those invisible supervisors , that preside over , and govern our affairs . but if they so far concern themselves in our matters , how is it that they appear not to maintain a visible and confest correspondence with some of the better mortals , who are most fitted for their communications and their influence ? to which i have said some things already , when i accounted for the unfrequency of apparitions ; and i now adde what i intend for another return to the main objection , viz. ( . ) that the apparition of good spirits is not needful for the designs of the better world , whatever such may be for the interest of the other . for we have had the appearance and cohabitation of the son of god , we have moses and the prophets , and the continued influence of the spirit , the greatest arguments to strengthen faith , the most powerful motives to excite our love , and the noblest encouragements to quicken and raise our desires and hopes , any of which are more than the apparition of an angel ; which would indeed be a great gratification of the animal life , but 't would render our faith less noble and less generous , were it frequently so assisted : blessed are they that believe , and yet have not seen . besides which , the good angels have no such ends to prosecute , as the gaining any vassals to serve them , they being ministring spirits for our good , and no self-designers for a proud and insolent dominion over us . and it may be perhaps not impertinently added , that they are not alwayes evil spirits that appear , as is , i know not well upon what grounds , generally imagined ; but that the extraordinary detections of murders , latent treasures , falsified and unfulfill'd bequests , which are sometimes made by apparitions , may be the courteous discoveries of the better , and more benign genii . yea , 't is not unlikely , that those warnings that the world sometimes hath of approaching judgements and calamities by prodigies , and sundry odde phoenomena , are the kind informations of some of the inhabitants of the upper world . thus , was jerusalem forewarned before its sacking by antiochus , by those aiery horsemen that were seen through all the city , for almost forty dayes together , mac. v. ii , iii. and the other prodigious portents that fore-ran its destruction by titus : which i mention , because they are notorious instances . and though , for mine own part , i scorn the ordinary tales of prodigies , which proceed from superstitious fears , and unacquaintance with nature , and have been used to bad purposes by the zealous and the ignorant ; yet i think that the arguments that are brought by a late very ingenious author , to conclude against such warnings and predictions in the whole kinde , are short and inconsequent , and built upon too narrow hypotheseis . for if it be supposed , that there is a sort of spirits over us , and about us , who can give a probable guess at the more remarkable futurities , i know not why it may not be conjectured , that the kindness they have for us , and the appetite of fore-telling strange things , and the putting the world upon expectation , which we finde is very grateful to our own natures ; may not incline them also to give us some general notice of those uncommon events which they foresee . and i yet perceive no reason we have to fancy , that whatever is done in this kinde , must needs be either immediately from heaven , or from the angels , by extraordinary commission and appointment . but it seems to me not unreasonable to believe , that those officious spirits that oversee our affairs , perceiving some mighty and sad alterations at hand , in which their charge is much concerned , cannot chuse , by reason of their affection to us , but give us some seasonable hints of those approaching calamities ; to which also their natural desire to foretell strange things to come , may contribute to incline them . and by this hypothesis , the fairest probabilities , and strongest ratiocinations against prodigies , may be made unserviceable . but this only by the way . i proceed to the next objection , which may be made to speak thus . xii . ( xii . ) the belief of witches , and the wonderful things they are said to perform by the help of the confederate daemon , weakens our faith , and exposeth the world to infidelity in the great matters of our religion . for if they by diabolical assistance , can inflict and cure diseases , and do things so much beyond the comprehension of our philosophy , and activity of common nature ; what assurance can we have , that the miracles that confirm our gospel were not the effects of a compact of like nature , and that devils were not cast out by beelzebub ? if evil spirits can assume bodies , and render themselves visible in humane likeness ; what security can we have of the reality of the resurrection of christ ? and if , by their help , witches can enter chambers invisibly through key-holes and little unperceived crannies , and transform themselves at pleasure ; what arguments of divinity are there in our saviour's shewing himself in the midst of his disciples , when the doors were shut , and his transfiguration in the mount ? miracles are the great inducements of belief , and how shall we distinguish a miracle from a lying wonder ; a testimony from heaven , from a trick of the angels of hell ; if they can perform things that astonish and confound our reasons , and are beyond all the possibilities of humane nature ? this objection is spiteful and mischievous , but i thus endeavour to dispatch it . ( . ) the wonders done by confederacy with wicked spirits , cannot derive a suspition upon the undoubted miracles that were wrought by the author and promulgers of our religion , as if they were performed by diabolical compact , since their spirit , endeavours , and designs were notoriously contrary to all the tendencies , aims , and interests of the kingdom of darkness . for , as to the life and temper of the blessed and adorable jesus , we know there was an incomparable sweetness in his nature , humility in his manners , calmness in his temper , compassion in his miracles , modesty in his expressions , holiness in all his actions , hatred of vice and baseness , and love to all the world ; all which are essentially contrary to the nature and constitution of apostate spirits , who abound in pride and rancour , insolence and rudeness , tyranny and baseness , universal malice , and hatred of men. and their designes are as opposite , as their spirit and their genius . and now , can the sun borrow its light from the bottomless abyss ? can heat and warmth flow in upon the world from the regions of snow and ice ? can fire freeze , and water burn ? can natures , so infinitely contrary , communicate , and jump in projects , that are destructive to each others known interests ? is there any balsome in the cockatrice's egge ? or , can the spirit of life flow from the venome of the asp ? will the prince of darkness strengthen the arm that is stretcht out to pluck his usurp't scepter , and his spoils from him ? and will he lend his legions , to assist the armies of his enemy against him ? no , these are impossible supposals ; no intelligent being will industriously and knowingly contribute to the contradiction of its own principles , the defeature of its purposes , and the ruine of its own dearest interests . there is no fear then , that our faith should receive prejudice from the acknowledgement of the being of witches , and power of evil spirits , since 't is not the doing wonderful things that is the only evidence that the holy jesus was from god , and his doctrine true ; but the conjunction of other circumstances , the holiness of his life , the reasonableness of his religion , and the excellency of his designs , added credit to his works , and strengthned the great conclusion , that he could be no other than the son of god , and saviour of the world . but besides , i say , ( . ) that since infinite wisdom and goodness rules the world , it cannot be conceiv'd , that they should give up the greatest part of men to unavoidable deception . and if evil angels , by their confederates are permitted to perform such astonishing things , as seem so evidently to carry god's seal and power with them , for the confirmation of falshoods , and gaining credit to impostors , without any counter-evidence to disabuse the world ; mankinde is exposed to sad and fatal delusion . and to say that providence will suffer us to be deceived in things of the greatest concernment , when we use the best of our care and endeavours to prevent it , is to speak hard things of god ; and in effect to affirm , that he hath nothing to do in the government of the world , or doth not concern himself in the affairs of poor forlorn men. and if the providence and goodness of god be not a security unto us against such deceptions , we cannot be assured , but that we are alwayes abused by those mischievous ▪ agents , in the objects of plain sense , and in all the matters of our daily converses . if one that pretends he is immediately sent from god , to overthrow the ancient fabrick of established worship , and to erect a new religion in his name ; shall be born of a virgin , and honour'd by a miraculous star ; proclaimed by a song of seeming angels of light , and worshipped by the wise sages of the world ; revered by those of the greatest austerity , and admired by all for a miraculous wisdom , beyond his education and his years : if he shall feed multitudes with almost nothing , and fast himself beyond all the possibilities of nature : if he shall be transformed into the appearance of extraordinary glory , and converse with departed prophets in their visible forms : if he shall cure all diseases without physick or endeavour , and raise the dead to life after they have stunck in their graves : if he shall be honoured by voices from heaven , and attract the universal wonder of princes and people : if he shall allay tempests with a beck , and cast out devils with a word : if he shall foretell his own death particularly , with its tragical circumstances , and his resurrection after it : if the veil of the most famous temple in the world shall be rent , and the sun darkened at his funeral : if he shall , within the time foretold , break the bonds of death , and lift up his head out of the grave : if multitudes of other departed souls shall arise with him , to attend at the solemnity of his resurrection : if he shall after death , visibly converse , and eat , and drink with divers persons , who could not be deceived in a matter of clear sense , and ascend in glory in the presence of an astonisht and admiring multitude : i say , if such a one as this should prove a diabolical impostor , and providence should permit him to be so credited and acknowledged ; what possibility were there then for us to be assured , that we are not alwayes deceived ? yea , that our very faculties were not given us only to delude and abuse us ? and if so , the next conclusion is , that there is no god that judgeth in the earth ; and the best , and most likely hypothesis will be , that the world is given up to the government of the devil . but if there be a providence that superviseth us , ( as nothing is more certain ) doubtless , it will never suffer poor helpless creatures to be inevitably deceived , by the craft and subtility of their mischievous enemy , to their undoing ; but will without question take such care , that the works wrought by divine power for the confirmation of divine truth , shall have such visible marks and signatures , if not in their nature , yet in their circumstances , ends , and designs , as shall discover whence they are , and sufficiently distinguish them from all impostures and delusions . and though wicked spirits may perform some strange things that may excite wonder for a while , yet he hath , and will so provide , that they shall be baffled and discredited ; as we know it was in the case of moses and the aegyptian magicians . now , besides what i have directly said to the objection , i have this to adde to the objectors , that i could wish they would take care of such suggestions ; which , if they overthrow not the opinion they oppose , will dangerously affront the religion they would seem to acknowledge . for he that saith , that if there are witches , there is no way to prove that christ jesus was not a magician , and diabolical impostor , puts a deadly weapon into the hands of the infidel , and is himself next door to the sin against the holy ghost : of which , in order to the perswading greater tenderness and caution in such matters , i give this short account . the sin against the holy ghost is said to be unpardonable ; by which sad attribute , and the discourse of our saviour , mat. xii . from the xxii . to the xxxiii . verse , we may understand its nature : in order to which we consider , that since the mercies of god , and the merits of his son , are infinite , there is nothing can make a sin unpardonab●● , but what makes it incurable ; and there is no sin but what is curable by a strong faith , and a vigorous endeavour : for all things are possible to him that believeth . so that , that which makes a sin incurable , must be somewhat that makes faith impossible , and obstructs all means of conviction . in order to the finding which , we must consider the wayes and methods the divine goodness hath taken , for the begetting faith , and cure of infidelity ▪ which it attempted , first , by the prophets , and holy men of antient times , who , by the excellency of their doctrine , the greatness of their miracles , and the holiness of their lives , endeavoured the conviction and reformation of a stubborn and unbelieving world. but though few believed their report , and men would not be prevail'd on by what they did , or what they said , yet their infidelity was not hitherto incurable , because further means were provided in the ministry of john the baptist , whose life was more severe , whose doctrines were more plain , pressing and particular ; and therefore 't was possible that he might have succeeded . yea , and where he failed , and could not open mens hearts and their eyes , the effect was still in possibility , and it might be expected from him that came after , to whom the prophets and john were but the twilight and the dawn . and though his miraculous birth , the song of angels , the journey of the wise men of the east , and the correspondence of prophesies , with the circumstances of the first appearance of the wonderful infant : i say , though these had not been taken notice of , yet was there a further provision made for the cure of infidelity , in his astonishing wisdom , and most excellent doctrines ; for , he spake as never man did . and when these were despised and neglected , yet there were other means towards conviction , and cure of unbelief , in those mighty works that bore testimony of him , and wore the evident marks of divine power in their foreheads . but when after all , these clear and unquestionable miracles which were wrought by the spirit of god , and had eminently his superscription on them , shall be ascribed to the agency of evil spirits , and diabolical compact , as they were by the malicious and spightful pharisees in the periods above-mentioned ; when those great and last testimonies against infidelity , shall be said to be but the tricks of sorcery , and complotment with hellish confederates , this is blasphemy in the highest , against the power and spirit of god , and such as cuts off all means of conviction , and puts the unbeliever beyond all possibilities of cure. for miracles are god's seal , and the great and last evidence of the truth of any doctrine . and though , while these are only dis-believed as to the fact , there remains a possibility of perswasion ; yet , when the fact shall be acknowledg'd , but the power blasphemed , and the effects of the adorable spirit maliciously imputed to the devils ; such a blasphemy , such an infidelity is incurable , and consequently unpardonable . i say , in summe , the sin against the holy ghost seems to be a malicious imputation of the miracles wrought by the spirit of god in our saviour to satanical confederacy , and the power of apostate spirits ; then which , nothing is more blasphemous , and nothing is more like to provoke the holy spirit that is so abused to an eternal dereliction of so vile and so incurable an unbeliever . this account , as 't is clear and reasonable in it self , so it is plainly lodg'd in the mention'd discourse of our saviour . and those that speak other things about it , seem to me to talk at random , and perfectly without book . but to leave them to the fondness of their own conceits , i think it now time to draw up to a conclusion of the whole . therefore briefly , sir , i have endeavoured in these papers , which my respect and your concernment in the subject have made yours , to remove the main prejudices i could think of , against the existence of witches and apparitions : and i 'm sure i have suggested much more against what i defend , than ever i heard or saw in any that opposed it ; whose discourses , for the most part , have seemed to me inspired by a lofty scorn of common belief , and some trivial notions of vulgar philosophy . and in despising the common faith about matters of fact , and fondly adhering to it in things of speculation , they very grosly and absurdly mistake : for in things of fact , the people are as much to be believ'd , as the most subtile philosophers and speculators ; since here , sense is the judge . but in matters of notions and theory , they are not at all to be heeded , because reason is to be judge of these , and this they know not how to use . and yet thus it is with those wise philosophers , that will deny the plain evidence of the senses of mankinde , because they cannot reconcile appearances with the fond crotchets of a philosophy , which they lighted on in the high-way by chance , and will adhere to at adventure . so that i profess , for mine own part , i never yet heard any of the confident declaimers against witchcraft and apparitions , speak any thing that might move a mind , in any degree instructed in the generous kinds of philosophy , and nature of things . and for the objections i have recited , they are most of them such as rose out of mine own thoughts , which i obliged to consider what was possible to be said upon this o●casion . for though i have examined scot's discovery , fancying that there i should finde the strong reasons of mens dis-belief in this matter ; yet i profess i met not with the least suggestion in all that farrago , but what it had been ridiculous for me to have gone about to answer : for the author doth little but tell odde tales , and silly legends , which he confutes and laughs at , and pretends this to be a confutation of the being of witches and apparitions : in all which , his reasonings are trifling and childesh ; and when he ventures at philosophy , he is little better than absurd : so that 't will be a wonder to me , if any but boyes and buffoons imbibe any prejudices against a belief so infinitely confirmed , from the loose and impotent suggestions of so weak a discourser . but however observing two things , in that discourse that would pretend to be more then ordinary reasons , i shall do them the civility to examine them . it is said then , ( . ) that the gospel is silent , as to the being of witches ; and 't is not likely ▪ if there were such , but that our saviour or his apostles had given intimations of their existence . the other is . ( . ) miracles are ceased , and therefore the prodigious things ascribed to witchcraft are supposed dreams and impostures . for answer to the first in order , i consider ( . ) that though the history of the new testament were granted to be silent in the business of witches , and compacts , yet the records of the old have a frequent mention of them . the law , exod. xxii . xviii . against permitting them to live ( which i mention'd in the beginning ) is famous . and we have another remarkable prohibition of them , deut. xviii . x , xi . there shall not be found among you any one , that maketh his son or his daughter pass through the fire , or that useth divination , or an observer of times , or an enchanter , or a witch , or a charmer , or a consulter with familiar spirits , or a wizard , or a necromancer . now this accumulation of names , ( some of which are of the same sense and import ) is a plain indication that the hebrew witch was one that practised by compact with evil spirits . and many of the same expressions are put together in the charge against manasses . ii chron. xxxiii . viz. that he caused his children to pass through the fire , observed times , used inchantments , and witchcraft , and dealt with familiar spirits , and with wizards . so that though the original word which we render witch and witchcraft should , as our sadduces urge , signifie only a cheat and a poysoner ; yet those others mention'd , plainly enough speak the thing , and i have given an account in the former considerations , how a witch in the common notion is a poysoner . but why meer poysoning should have a distinct law against it , and not be concluded under the general one against murder ; why meer legerdemain , and cheating should be so severely animadverted on , as to be reckon'd with inchantments , converse with devils , and idolatrous practises : i believe the denyer of witches will finde it hard to give a reason . to which i may adde some other passages of scripture that yield sufficient evidence in the case . the nations are forbid to hearken to the diviners , dreamers , inchanters , and sorcerers , jer. xxvii . ix . the chaldeans are deeply threatned for their sorceries , and inchantments , isa . xlvii . ix . and we read that nebuchadnezzar call'd the magicians , astrologers , sorcerers , and chaldeans , to tell his dream . all which , 't is like enough , did cheat and delude by their predictions ; but that they did not confederate , and transact with evil spirits , is an assertion without a reason , contrary to the express letter , and to what was generally believed in those times . and the story of the witch of endor , sam. xxviii . is a remarkable demonstration of the main conclusion , which will appear when we have considered , and removed the fancy , and glosses of our author about it , in his discovery , where to avoid this evidence , he affirms , this witch to be but a cozener , and the whole transaction a cheat and imposture , managed by her self , and a confederate . and in order to the perswading this , he tells a fine tale , viz. that she departed from saul into her closet , where doubtless , sayes he , she had a familiar , some lewd crafty priest , and made saul stand at the door like a fool , to hear the cozening answers . he saith , she there used the ordinary words of conjuration , and after them , samuel appears , whom he affirms to be no other than either the witch her self , or her confederate . by this pretty knack and contrivance he thinks he hath disabled the relation from signifyfying to our purpose . but the discoverer might have consider'd , that all this is an invention , and without book . for there is no mention of the witches closet , or her retiring into another room , or her confederate , or her form of conjuration : i say nothing of all this , is as much as intimated in the history ; and if we may take this large liberty in the interpretation of scripture , there is scarce a story in the bible , but may be made a fallacy , and imposture , or any thing that we please . nor is this fancy of his only arbitrary , but indeed contrary to the circumstances of the text. for it sayes , saul perceived it was samuel , and bowed himself , and this samuel truly foretold his approaching fate , viz. that israel should be deliver'd with him into the hands of the philistines , and that on the morrow he , and his sons should be in the state of the dead , which doubtless is meant by the expression , that [ they should be with him ] which contingent particulars , how could the cozener and her confederate foretell , if there were nothing in it extraordinary and preternatural ? it hath indeed been a great dispute among interpreters , whether the real samuel was raised , or the devil in his likeness ? most later writers suppose it to have been an evil spirit , upon the supposition that good and happy souls can never return hither from their coelestial abodes , and they are not certainly at the beck , and call of an impious hagg. but then those of the other ●ide urge , that the pi●ty of the words that were spoke , and the seasonable reproof given to despairing saul are indications sufficient that they come not from hell ; and especially they think the prophesie of circumstances very accidental to be an argument , that it was not utter'd by any of the infernal predictors . and for the supposal that is the ground of that interpretation , 't is judged exceedingly precarious ; for who saith that happy departed souls were never employed in any ministries here below ? and those dissenters are ready to ask a reason , why they may not be sent in messages to earth , as well as those of the angelical order ? they are nearer allyed to our natures , and upon that account more intimately concern'd in our affairs ; and the example of returning lazarus is evidence of the thing de facto . besides which , that it was the real samuel they think made probable by the opinion of jesus syrac , eccles . xlvi . xix , xx . who saith of him , that after his death he prophesied and shewed the king his end : which also is likely from the circumstance of the womans astonishment , and crying out when she saw him , intimating her surprize , in that the power of god had over-ruled her inchantments , and sent another than she expected . and they conceive there is no more incongruity in supposing god should send samuel to rebuke saul for this his last folly , and to predict his instant ruine , than in his interposing elias to the messengers of ahazias when he sent to beelzebub . now if it were the real samuel , as the letter expresseth , ( and the obvious sense is to be followed when there is no cogent reason to decline it ) he was not raised by the power of the witches inchantments , but came on that occasion in a divine errand . but yet attempts and endeavours to raise her familiar spirit ( though at that time over-ruled ) are arguments that it had been her custom to do so . or if it were as the other side concludes , the devil in the shape of samuel , her diabolical confederacy is yet more palpable . by all this it is evident , that there were witches in ancient times under the dispensation of the law , and that there were such in the times of the gospel also , will not be much more difficult to make good . i had a late occasion to say something about this , in a letter to a person of the highest honour , from which i shall now borrow some things to my present purpose . i say then ( . ) that there were compacts with evil spirits in those times also , is methinks intimated strongly in that saying of the jews concerning our saviour , that he cast out devils by beelzebub ; in his return to which , he denies not the supposition or possibility of the thing in general , but clears himself by an appeal to the actions of their own children , whom they would not task so severely . and i cannot very well understand why those times should be priviledg'd from vvitchcraft , and diabolical compacts , more than they were from possessions , which we know were then more frequent ( for ought appears to the contrary ) than ever they were before or since . but besides this , there are intimations plain enough in the apostles . writings of the being of sorcery and vvitchcraft . st. paul reckons witchcraft next idolatry , in his catalogue of the work● of the flesh , gal. v. xx . and the sorcerers are again joyn'd with idolaters in that sad denunciation , rev. xxi . viii . and a little after , rev. xxii . xv . they are reckon'd again among idolaters , murderers , and those others that are without . and methinks the story of simon magus , and his diabolical oppositions of the gospel in its beginnings , should afford clear conviction . to all which , i adde this more general consideration . ( . ) that though the new testament had mention'd nothing of this matter , yet its silence in such cases , is not argumentative our saviour spake as he had occasion , and the thousandth part of what he did , and said , is not recorded , as one of his historians intimates . he said nothing of those large unknown tracts of america , nor gave he any intimations of as much as the ●●●●…nce of that numerous people ; much 〈◊〉 did he leave instructions about their conversion . he gives no account of the aff●●●s and state of the other world , but only 〈◊〉 general one of the happiness of some , and the misery of others . he made no discovery of the magnalia of art , or nature ; no , not of those , whereby the propagation of the gospel might have been much advanced , viz. the mystery of printing , and the magnet ; and yet no one useth his silence in these instances as an argument against the being of things , which are evident objects of sense . i confess , the omission of some of these particulars is pretty strange , and unaccountable , and concludes our ignorance of the reasons , and menages of providence ; but i suppose , nothing else . thus sir , to the first . but the other pretence also must be examined . ( ) [ miracles are ceast , therefore the presumed actions of witchcraft are tales , and illusions . ] to make a due return to this , we must consider a great and difficult problem , which is , what is a real miracle ? and for answer to this weighty question , i think , ( . ) that it is not the strangeness , or unaccountableness of the thing done simply , from whence we are to conclude a miracle . for then , we are so to account of all the magnalia of nature , and all the mysteries of those honest arts , which we do not understand . nor , ( ) is this the criterion of a miracle that 't is concluded beyond all natural powers ; for we are ignorant of the extent , and bounds of natures sphere , and possibilities : and if this were the character , and essential mark of a miracle , we could not know what was so ; except we could determine the extent of natural causalities , and fix their bounds , and be able to say to nature , hitherto canst thou go , and no further . and he that makes this his measure whereby to judge a miracle , is himself the greatest miracle of knowledge , or immodesty . besides , though an effect may transcend really all the powers of meer nature , yet there is a world of spirits that must be taken into our account . and as to them also , i say , ( ) every thing is not a miracle that is done by agents supernatural . there is no doubt but that evil spirits can make wonderful combinations of natural causes , and perhaps perform many things immediately which are prodigious , and beyond the longest line of nature . but yet these are not therefore to be called miracles ; for , they are sacred wonders , and suppose the power to be divine . but how shall the power be known to be so , when we so little understand the capacities , and extent of the abilities of lower agents ? the answer to this question will discover the criterion of miracles , which must be supposed to have all the former particulars ; ( they are unaccountable beyond the powers of meer nature , and done by agents supernatural ) and to these must be superadded . ( . ) that they have peculiar circumstances that speak them of a divine original . their mediate authors declare them to be so , and they are alwayes persons of simplicity , truth , and holiness , void of ambition , and all secular designs . they seldom use ceremonies , or natural applications , and yet surmount all the activities of known nature . they work those wonders , not to raise admiration , or out of the vanity to be talk't of , but to seal and confirm some divine doctrine , or commission , in which the good , and happiness of the world is concern'd . i say , by such circumstances as these , wonderful actions are known to be from a divine cause , and that makes , and distinguisheth a miracle . and thus i am prepared for an answer to the objection , to which i make this brief return , that though witches by their confederate spirit do those odde , and astonishing things we believe of them , yet are they no miracles , there being evidence enough from the badness of their lives , and the ridiculous ceremonies of their performances , from their malice and mischievous designs , that the power that works , and the end for which those things are done , is not divine , but diabolical . and by singular providence they are not ordinarily permitted , as much as to pretend to any new sacred discoveries in matters of religion , or to act any thing for confirmation of doctrinal impostures . so that whether miracles are ceased , or not , these are none . and that such miracles as are only strange , and unaccountable performances , above the common methods of art or nature are not ceas'd , we have a late great evidence in the famous greatrak ; concerning whom it will not be impertinent to adde the following account which i had in a letter from the reverend dr. r. dean of c. a person of great veracity , and a philosopher . this learned gentleman then is pleased thus to write . the great discourse now at the coffee-houses , and every where , is about mr. g. the famous irish stroker , concerning whom it is like you expect an account from me ; he undergoes various censures here , some take him to be a conjurer , and some an impostor , but others again adore him as an apostle . i confess i think the man is free from all design , of a very agreeable conversation , not addicted to any vice , nor to any sect , or party , but is , i believe , a sincere protestant . i was three weeks together with him at my lord conwayes , and saw him , i think , lay his hands upon a thousand persons ; and really there is some thing in it more then ordinary ; but i am convinc'd it is not miraculous . i have seen pains strangely fly before his hand till he hath chased them out of the body , dimness cleared , and deafness cured by his touch ; twenty persons at several times in fits of the falling sickness , were in two or three minutes brought to themselves , so as to tell where their pain was , and then he hath pursued it till he hath driven it out at some extream part ; running sores of the kings evil dryed up , and kernels brought to a suppuration by his hand , grievous sores of many months date , in few dayes healed , obstructions , and stoppings removed , cancerous knots in the breast dissolved , &c. but yet i have many reasons to perswade me , that nothing of all this is miraculous ; he pretends not to give testimony to any doctrine , the manner of his operation speaks it to be natural , the cure seldom succeeds without reiterated touches , his patients often relapse , he fails frequently , he can do nothing where there is any decay in nature , and many distempers are not at all obedient to his touch . so that i confess , i refer all his vertue to his particular temper and complexion , and i take his pirits to be a kinde of elixir , and universal ferment , and that he cures ( as dr. m. expresseth it ) by a sanative contagion . this sir , was the first account of the healer , i had from that reverend person , which with me signifies more , then the attestations of multitudes of ordinary reporters ; and no doubt but it will do so likewise , with all that know that excellent mans singular integrity and judgment . but besides this , upon my inquiry into some other particulars about this matter , i received these further informations . as for mr. g. what opinion he hath of his own gift , and how he came to know it ? i answer , he hath a different apprehension of it from yours , and mine , and certainly believing it to be an immediate gift from heaven ; and 't is no wonder , for he is no philosopher . and you will wonder less , when you hear how he came to know it , as i have often received it from his own mouth . about three or four years ago he had a strong impulse upon his spirit , that continually persued him whatever he was about , at his business , or devotion , alone , or in company , that spake to him by this inward suggestion [ i have given thee the gift of curing the evil. ] this suggestion was so importunate , that he complained to his wife , that he thought he was haunted : she apprehended it as an extravagancy of fancy , but he told her he believed there was more in it , and was resolved to try . he did not long want opportunity . there was a neighbour of his grievously afflicted with the kings-evil , he stroked her , and the effect succeeded . and for about a twelve-month together he pretended to cure no other distemper . but then the ague being very rife in the neighbourhood , the same impulse after the same manner spoke within him , [ i have given thee the gift of curing the ague ; ] and meeting with persons in their fits , and taking them by the hand , or laying his hand upon their breasts , the ague left them . about half a year after the accustomed impulse became more general , and suggested to him [ i have given thee the gift of healing : ] and then he attempted all diseases indifferently . and though he saw strange effects , yet he doubted whether the cause were any vertue that came from him , or the peoples fancy : to convince him of his incredulity , as he lay one night in bed , one of his hands was struck dead , and the usual impulse suggested to him to make tryal of his vertue upon himself , which he did , stroking it with his other hand , and then it immediately returned to its former liveliness . this was repeated two or three nights ( or mornings ) together . this is his relation , and i believe there is so much sincerity in the person , that he tells no more than what he believes to be true . to say that this impulse too was but a result of his temper , and that it is but like dreams that are usually according to mens constitutions , doth not seem a probable account of the phoenomenon . perhaps some may think it more likely , that some genius who understood the sanative vertue of his complexion , and the readiness of his minde , and ability of his body , to put it in execution , might give him notice of that which otherwise might have been for ever unknown to him , and so the gift of god had been to no purpose . this sir , is my learned and reverend friends relation , and i judge his reflections as ingenious , as his report is sincere . i shall say no more about it but this , that many of those matters of fact , have been since critically inspected and examined by several sagacious and deep searches of the royal society , whom we may suppose as unlikely to be deceived by a contrived imposture , as any persons extant . and now , sir , 't is fit that i relieve your patience ; and i shall do so , when i have said , that you can abundantly prove , what i have thus attempted to defend : and that among the many obligations your country hath to you , for the wisdom and diligence of your endeavours in its service ; your ingenious industry for the detecting of those vile practicers , is not the least considerable . to which i will adde no more , but the confession who it is that hath given you all this trouble ; which i know you are ready to pardon , to the respect and good intentions of sir , your affectionate and obliged honourer and servant , j. g. palpable evidence of spirits and witchcraft : in an account of the fam'd disturbance by the drummer , in the house of m. mompesson . with another modern and certain relation . in two leteers , one to the right honourable vvilliam , lord brereton ; the other , to the learned dr. henry more , d. d. london , printed by e. c. for james collins , at the kings head in westminster-hall , . to the right honourable , william , lord brereton . my lord , the entertainments your lordships discourse hath often given me in matters of the best consequence , have left a relish on my minde , which 't is a pleasure to me to remember and acknowledge . and certainly , of all the matters the various , and busie minde of man imployes it self in , there is nothing more agreeable , and importing , than the enquiries of the other world , about which your lordship is so much , and so affectionately concern'd . indeed , as things are for the present , the land of spirits is a kinde of america , and not well discover'd region ; yea , it stands in the map of humane science like unknown tracts , fill'd up with mountains , seas , and monsters : for we meet with little in the immaterial haemisphere , but doubts , uncertainties , and fables ; and whether we owe our ignorance in these matters , to the nature of the things themselves , or to the mistakes and sloth of those that have enquired about them , i leave to your lordships happy sagacity to determine . only , perhaps more of the supra mundane light had shone in upon us , but for superstition , despair , and the wranglings of the schools . and did the society of which your lordship is an illustrious member , direct some of its wary , and luciferous enquiries towards the world of spirits , i believe we should have other kinde of metaphysicks , than those are taught by men that love to write great volumns , and to be subtil about nothing . for we know not any thing of the world we live in , but by experiment , and the phoenomena ; and there is the same way of speculating immaterial nature , by extraordinary events and apparitions , which possibly might be improved to notices not contemptible , were there a cautious , and faithful history made of those certain and uncommon appearances . at least it would be a standing evidence against sadducism , to which the present age is so unhappily disposed , and a sensible argument of our immortality . now though you , my lord are in no danger of that cold and desperate disease , the disbelief of spirits and apparitions ; nor need confirmation in the article of our future existence , yet being ingaged by my promise , and more by my desire of serving you , to send your lordship the story of the drummer at mr. mompessons house at tedworth , ( one of the most remarkable ones in our time for the confirmation of that great affair ) i have now at length put the most of those particulars i could obtain , into your hands ; which i had sooner done , but that i have been in a long expectation of additional circumstances , which mr. mompesson promised me . but his occasions it seems have hindered the performance ; and mine by reason of the distance of our abodes , would not permit personal solicitations , which possibly might have expedited the matter . to which i might adde , my lord , that a person intimately concerned in it , was unwilling mr. m. should meddle any more with relations , lest thereby the troublesome guest should be awakened to an unwelcome return ; which fear though perhaps but a panick , had yet an interest in the frustrating my expectations of the desired additionals . that which i had from the gentleman himself , i now send your lordship in the subsequent relation , which you may please to take as follows . master john mompesson of tedworth in wiltshire , being about the middle of march , in the year . at a neighbouring town , called ludgarshal , heard a drum beat there , and being concerned as a commission officer in the militia , he enquired of the bayliffe of the town , at whose house he then was , what it meant . the bayliffe told him , that they had for some dayes been troubled by that idle drummer , who demanded money of the constable by vertue of a pretended pass , which he thought was counterfeit . upon this information master mompesson sent for the fellow , and ask't him , by what authority he went up and down the countrey in that manner , demanding money , and keeping a clutter with his drum ? the drummer answered , he had good authority , and produced his pass , with a warrant under the hands of sir william cawly , and colonel ayliffe of gretexham . these papers discover'd the knavery , for mr. mompesson knowing those gentlemens hands , found that his pass , and warrant were forgeries ; and upon the discovery , commanded the vagrant to put off his drum , and charged the constable to carry him to the next justice of peace , to punish him according to the desert of his insolence and roguery . the fellow then confest the cheat , and begg'd earnestly for his drum. but mr. mompesson told him , that if he understood from collonel ayliffe , whose drummer he pretended to be , that he had been an honest man , he should have it again ; but that in the interim he would secure it . so he left the drum with the bayliffe , and the drummer in the constables hands ; who it seems after , upon intreaty , let him go . about the midst of april following , when mr. m. was preparing for a journey to london , the bayliffe sent the drum to his house ; and being returned , his wife told him , that they had been much affrighted in the night by thieves , in his absence , and that the house had like to have been broken up . he had not been at home above three nights , when the same noise returned that had disturbed his family when he was abroad : it was a very great knocking at his doors , and the out-sides of his house . mr. m. arose , and with a brace of pistols in his hands , went up and down , searching for the cause of the disturbance . he open'd the door , where the great knocking was , and presently the noise was at another : he opened that also , and went forth , rounding his house , but could discover nothing ; only he still heard a strange noise , and hollow sound ; but could not perceive what was the occasion of it . when he was returned to his bed , the noise was a thumping and drumming on the top of his house , which continued a good space , and then by degrees went off into the air. after this it would come nights together , and absent it self . knocking very hard on the out-sides of the house , which is , most of it of board . this it did constantly as they were going to sleep , either early or late . after a months racket without , it came into the room where the drum lay , where it would be or nights in , making great hollow sounds , and sensibly shaking the beds and windows . it would come within half an hour after they were in bed , and stay almost two . the sign of its approach was an hurling in the air over the house ; and at its recess they should hear a drum beat , like the breaking up of a guard. it continued in this room for the space of two months ; the gentleman himself lying there to observe it : and though it was very troublesome in the fore-part of the night , yet after two hours disturbance , it would desist and leave all in quietness : at which time perhaps the laws of the black society required its presence at the general rendezvous elsewhere . about this time the gentleman's wife was brought to bed ; the noise came a little that night she was in travail , but then forbore for three weeks till she had recover'd strength . after this civil cessation , it returned in a ruder manner than before , applying wholly to the younger children ; whose bedsteads it would beat with that violence , that all present would expect , when they would fall in pieces . those that laid their hands upon them , could feel no blows , but perceived them to shake exceedingly . it would for an hour together beat , what they call roundheads and cuckolds — the tattoo , and several other points of warre , and that as dexterously as any drummer . after which it would get under the bed , and scratch there as if it had iron tallons . it would lift the children up in their beds , follow them from one room to another , and for a while applyed to none particularly but them . there was a cockloft in the house which had been observed hitherto to be untroubled ; thither they removed their children , putting them to bed while it was fair day : and yet they were no sooner covered , but the unwelcome visitant was come , and played his tricks as before . on the th . of novemb. . it kept a mighty noise , and one of the gentlemans servants observing two boards in the childrens room that seemed to move , he bid it give him one of them , and presently the board came within a yard of him . the fellow added , nay , let me have it in my hand : upon which it was shuft quite home . the man thrust it back , and the daemon returned it to him , and so from one to another at least times together , till the gentleman forbad his servant such familiarities . that morning it left a sulphurous smell behind it , very displeasant , and offensive ; which possibly , my lord , some would conjecture to be a smack of the bituminous matter brought from the mediterranious vaults , to which we may suppose the vehicles of those impure spirits to be nearly allyed . at night the minister of the place , one mr. cragge , and many of the neighbours came to the house , and went to prayer at the childrens bed-side , where at that time it was very troublesome , and loud . during the time of prayer it withdrew into the cockloft , but the service being ended , it returned ; and in the sight and presence of the company , the chairs walked about the room , the childrens shooes were thrown over their heads , and every loose thing moved about the chamber : also a bed-staffe was thrown at the minister , which hit him on the leg , but so favourably , that a lock of wooll could not have fallen more softly . and a circumstance more was observ'd , viz. that it never in the least roul'd , nor mov'd from the place where it lighted . the gentleman perceiving that it so much persecuted the little children , lodg'd them out at a neighbours house , and took his eldest daughter , who was about years of age , into his own chamber , where it had not been in a month before . but no sooner was she in bed , but the troublesome guest was with her , and continued his unquiet visits for the space of three weeks , during which time it would beat the drum , and exactly answer any tune that was knock't , or call'd for . the house where the gentleman had lodged his children being full of strangers , he was forced to take them home again ; and because they had never observed any disturbance in the parlor , he laid them there , where also their old visitant found them ; but at this time troubled them no otherwise than by plucking them by the hair , and night-cloathes . it would sometimes lift up the servants with their beds , and lay them down again gently without any more prejudice , than the fright of being carried to the drummers quarters . and at other times it would lie like a great weight upon their feet . 't was observed , that when the noise was loudest , and came with the most suddain , and surprizing violence , yet no dog would move . the knocking was oft so boysterous and rude , that it hath been heard at a considerable distance in the fields , and awakened the neighbours in the village , none of which live very near this house . about the latter end of decemb. . the drummings were less frequent , and the noise the fiend made , was a gingling as it had been of money ; occasioned , as 't was thought , by some discourse of an antient gentlewoman , mother to mr. m. ( who was one day saying to a neighbour that talked of fairies leaving money , that she should like it well , if it would leave them some to make amends for the trouble it made them ) for that night there was a great chinking of money all the house over ; but he that rose earliest next morning , was ne're a groat the richer . after this it desisted from its ruder noises , and imployed it self about little apish tricks , and less troublesome caprichio's . on christmas-eve , an hour before day , one of the little boyes arising out of his bed , was hit on a sore place in his heel , by the latch of the door , which the waggish daemon had pluckt out and thrown at him . the pin that fastned it was so small , that 't was for the credit of his opticks , that he pick't it out without candle light . the night after christmas-day it threw all the old gentlewomans cloaths about the room , and hid her bible in the ashes . in such impertinent ludricous fegaries , it was frequent . and such passages are to me considerable intimations that the imps of witches , and other troublesome appearing spirits , are not alwayes devils , as i have discours 't in my considerations about witchcraft . after this the spirit was very troublesome to a servant of mr. mompessons , who was a stout fellow , and of sober conversation . in the relation of whose vexations , i beg your lordships leave to be a little less solemn . this gamester then had the hardiness to lye within during the greatest disturbance . his master permitted him to give this proof of his courage , and lodg'd him in the next room to his own . there was john engarison'd , and provided for the assault with a trusty sword , and other implements of war. and for some time there was scarce a night past , without some doubty action and encounter , in which the success was various . one while john's bag and baggage would be in the enemies power , doublet and breeches surprized , and his shooes raised in rebellion against him ; and then lusty john by dint of weapon recovers all again , suppresseth the insurrection of his shooes , and holds his own in spight of satan , and the drummer . and for the most part our combatant came off with honour and advantage , except when his enemy out-watch'd and surprized him , and then he 's made a prisoner , bound hand and foot , and at the mercy of the goblin ; till he hath got the opportunity of recovering his diabolical blade , and then our champion is in good plight again . sometimes the scuffle was so great and loud , that mr. m. himself was fain to come in to john's assistance , which he took in very ill part , as a distrust of his courage ; as if he were not singly able to deal with the devil , who is a very coward , and fights with the disadvantage of a chain at his heels . after these contrasts , sir tho. bennet's son whose workman the drummer had sometimes been , came to the house , and told mr. m. some words that he had spoken , which it seems was not well resented ; for as soon as they were in bed , the drum came with a mighty rattle : the gentleman arose and call'd his man to him , who lay with john ; and no sooner was mr. bennets servant gone , but there came a rushing noise as if it had been a gentlewoman in silk , to johns bed-side . our champion takes the alarm , and catches at his sword to assault the lady , contrary to all the rules of knight errantry . 't was with much difficulty and tugging that he got it into his possession : for it seems the aiery damosel was not willing to be courted with john's cutting complements : but being possest of that dreadful blade , the amazon of the aire withdrew her self from the danger of his provoked ire , and left the champion to admire the effects of his courage . but enough of plaisance upon the occasion of john's chivalry , and encounters . by several instances it hath been discover'd , that this spirit was afraid of a weapon , or at least pretended to be so ; for when they used a sword , it alwayes cautiously avoided . and of this my lord , i have given an account elsewhere . about the beginning of jan. . they were wont to hear a singing in the chimney , before it came down . and one night about this time , lights were seen in the house ; one of which came into mr. mompessons chamber , which seemed blue and glimmering , and caused a great stiffness in their eyes that saw it . an intimation that this daemon had its vehicle from the bituminous mines of the lower regions . after the light , something was heard coming up the stairs , as if it had been some one without shooes . the light was also or times seen in the childrens chamber ; and the maids confidently affirm , that the doors were at least ten times opened , and shut in their sight . they heard a noise at the same time when the doors were opened , as if half a dozen had entred in together . after which some were heard to walk about the room , and one rusled as if it had been in silk . the like mr. m. himself once heard . during the time of the knocking , when many were present , a gentleman of the company said , satan , if the drummer set thee a work , give three knocks and no more , which it did very distinctly , and stopt . then the gentleman knockt , to see if it would answer him as it was wont , but it remained quiet . he further tryed it the same way , bidding it , for confirmatton , if it were the drummer , to give knocks and no more that night , which it did accordingly , and was silent all the night after . this was done in the presence of sir tho. chamberlain of oxfordshire , and several others . on saturday morning , jan. . an hour before day the drum was beaten upon the out-sides of mr. mompessons chamber , from whence it went to the other end of the house , where some gentlemen , strangers , lay , playing at their door , and without , or several tunes , and so went off into the air. the next night a smith of the village lying with john , they heard a noise in the room , as if one had been shooing of a horse there ; and somewhat came as it were with a pair of pincers , and snipt at the smiths nose most part of the night , one morning mr. mompesson rising early to go a journey , heard a great noise below , where the children lay , and running down with a pistol in his hand , heard this voice , a witch , a witch , as they had also heard it once before ; but upon his entrance all was quiet . having one night played some little pranks at mr. mompesson's beds feet , it went into another bed , where lay one of his daughters , where it passed from side to side , and lifted her up as it went under her . at that time there were three kindes of noises in the bed. they endeavoured to thrust at it with a sword , but it very carefully avoided them , still skipping under the childe , when they were ready to thrust . the night after it came panting , like a dog out of breath ; upon which one took a bedstaff to knock , which was taken out of her hand , and thrown away . upon this company came up , and presently the room was filled with a bloomy noisome smell , and was very hot , though without fire , and in midst of a very sharp and severe winter . it continued in the bed , panting , and scratching and hour and half , and then went into the next chamber , where it knockt a little , and seemed to rattle a chain . thus it did for two or three nights together . after this the old gentlewomans bible was found in the ashes open , the paper side being downwards . mr. mompesson took it up , and observed that it lay open at the third chapter of s. mark , in which there mention is of the unclean spirits falling down before our saviour ; of his giving power to the to cast out devils , and of the scribes opinion , that he cast them out through beelzebub . the next night they strewed ashes over the chamber , to see what impressions it would leave . and in the morning , found in one place the resemblance of a great claw , in another of a lesser ; some letters in another , which they could make nothing of ; besides many circles and scratches in the ashes : all which i suppose were ludicrous devices , by which the sportful daemon made pastime with humane ignorance and credulity . about this time , as i formerly told your lordship , my curiosity drew me to the house , to be a witness of some of those strange passages . it had ceas't from its pranks of drumming , and ruder noises before i came ; but most of the more remarkable circumstances before related , were confirmed to me there by several of the neighbours together , who had been present at them . at that time it used to haunt the children ; i heard it scratch very loudly and distinctly in their bed , behinde the boulster . i thrust in my hand to the place where the noise seemed to be , upon which it withdrew to another part of the bed ; and upon the taking out of my hand , it returned as before . i had heard of its imitating noises , and therefore made the trial , by scratching certain determinate times upon the sheet , as . and . and . which it did also , and still stopt at my number . after a while it went into the midst of the bed under the children , and there panted like a dog , very loudly . i put my hand upon the place , and felt the bed bear up against it , as if something had thrust it up ; but by grasping , could feel nothing but the feathers : and there was nothing under it . the motion it caused by this panting was so strong , that it shook the room , and windows . it continued thus for more than half an hour , while i stayed , and as long after . i was certain there could be no fallacy nor deceit in these passages , which i critically examined ; and i am sure there was nothing of fear , or imagination in the case ; for i was no more concern'd than i am at the writing this relation . but to proceed with mr. mompesson's own particulars . there came one morning a light into the childrens chamber , and the voice , crying , a witch , a witch , for at least an hundred times together . mr. m. seeing at a time some wood move that was in the chimney , when no one was near , discharged a pistol into it ; after which they found several drops of blood on the hearth , and in divers places of the stairs . there was a seeming calm in the house for or nights after the discharge of the pistol ; but then it came again , applying it self to a little childe , newly taken from nurse ; which it so persecuted , that it would not let the poor infant rest for two nights together , nor suffer a candle in the room , but would carry them away lighted up the chimney , or throw them under the bed. it so scared this childe , by leaping upon it , that for some hours it could not be recovered out of the fright . insomuch as they were enforced again to reremove the children out of the house . the next night after they were gone , something about midnight came up the stairs , and knock't at mr. mompesson's door ; but he lying still , it went up another pair of stairs , to his man's chamber , to whom it appeared , standing at his beds foot . the exact shape and proportion he could not discover ; but saw a great body , with two red and glaring eyes , which for some time were fixt steddily upon him , and at length disappeared . another night strangers being present , it purr'd in the children's bed like a cat ; and at that time the cloaths and children were lift up from the bed , and . men could not keep them down . upon this they removed them thence , intending to have ript up the bed. but they were no sooner laid in another , but this second bed was more troubled than the former . it continued thus . hours , and so beat the childrens legs against the beds-posts , that they were forced to arise , and sit up all night . after this it would empty chamber-pots into their beds , and strew them with ashes ; and that though they were never so carefully watch't . it put a long piked iron into mr. mompesson's bed , and into his mothers a naked knife upright . it would fill porrengers with ashes , throw every thing about , and keep a noise all day . about the beginning of april , . a gentleman that lay in the house had all his money turn'd black in his pockets . and mr. mompesson , one morning coming into his stable , found the horse he was wont to ride , on the ground , with one of his hinder legs in his mouth , and so fastned there , that 't was difficult work for several men , with a leaver , to get it out . after this there were some other remarkable things ; but my account goes no farther : only mr. mompesson told me , that afterwards the house was several nights beset with . or . in the shape of men , who as soon as a gun was discharged , would shufflle away together into an arbour . the drummer was tryed at the assize at salisbury , for some petty fellonies he had committed ; and there these passages also were produc'd , and urg'd . he was condemn'd to the islands , and was accordingly sent away : but i know not how , made a shift to come back again . and 't is observable , that during all the time of his restraint , and absence , the house was in quiet ; but as soon as ever he came back , the disturbance also returned . he had been a souldier under cromwel , and used to talk much of gallant books he had of an odde fellow 's , who was counted a wizard . and upon this occasion i 'le mention to your lordship a passage , which i had not from mr. mompesson ; but yet is not irrelative . a gentleman , who was with me at the house , being in company with one who practiseth physick , and pretends to strange matters , was telling the doctor this relation : the physician told him , he was sure 't was nothing but a rendezvous of witches , and that for an hundred pounds he would undertake to clear the house from all disturbance . in consequence of which discourse he talk'd many high things ; and having got my friend alone in another room apart from the company , said , he would shew him he could do something more than ordinary , and askt him who he desired to see . the gentleman had no great confidence in his talk , but yet he pressing that he would name some one , said , he desired to see no one so much as his wife . upon this the doctor took up a glass that was in the room , and setting it down again , bid him look in it , which he did ; and professeth that he saw the perfect image of his wife : which is the more strange , in that this person was an absolute stranger to her . this my lord , my friend averr'd to mee for a certainty ; and he is one in whose word i can repose , being a man very sober , and intelligent . i understand since , that this doctor hath the name of a very odde person among his neighbours ; and not only among the credulous , and easie vulgar , but even among those of more sense and judgment . thus my lord , i have given your honour the summe of the relation , which i extracted from mr. mompesson's own letters . the same particulars also he writ to the doctor of the chair in oxford . he is a gentleman of whose veracity in this account i know not the least ground of suspicion , he being neither vain , nor credulous ; but a discreet , sagacious , and manly person . you know , my lord , the credit of matters of fact depends much upon the consideration of the relators ; and if they cannot be deceived themselves , nor supposed any wayes interessed to impose upon others , we may , and we ought to acquiesce in their reports : for upon these circumstances all humane faith is grounded , and matter of fact is not capable of any proof besides , but that of immediate sensible evidence . now this gentleman cannot be thought ignorant himself of the truth , and certainty of what he relates , it having been done in his family , and himself a witness , and that not of a little circumstance , or two , but of a hundred ; not for once , or twice only , but for the space of some years ; during which time he was a concerned , and inquisitive observer . so that it cannot with any shew of reason be supposed that any of his servants abused him , since in all that time he must needs have detected the deceit : and what interest could any of his family have had ( if it had been possible to have managed it without discovery ) to continue so long , so troublesome , and so injurious a fallacy . nor can it with any thing of more probability be imagined , that his own melancholly deluded him ; since ( besides that , he is no crasie or imaginative person ) that humour could not have been so lasting and pertinacious : or if it were so in him , can we think he infected his whole family , and those multititudes of his neighbours and others , that think themselves as well assured of those actions , of which they were witnesses , as himself ? these are wilde supposals , and not like to tempt any but those whose wills are their reasons . the main relator then knew himself , whether what he said was true , and whether those things which were acted in his house were juggles , and contrived impostures , or extraordinary realities . and if so , what interest could he serve in maintaining such a cheat , if it were one , and he knew it to be so ? he suffered by it in his name , in his estate , in his affairs , and in the general peace of his family . those that believ'd not any thing of spirits , or witchcraft in those transactions , ( which were not a few ) took him for an impostor . those that did , many of them judg'd the permission of such an extraordinary evil , to be the judgment of god upon him , for some notorious impiety . thus his name was continually exposed to censure , and his estate suffered by the concourse of people from all parts to his house , whom he could not dismiss without the civility of an entertainment . and besides this , he was hindered , and diverted from the prosecution of his affairs , and he could hardly get , or retain any in his service . to which , if i adde the continual hurry that his family was in ; the affrights , vexations , and tossings up and down of his children , and the watchings and disturbance of his whole house ; in all which himself must needs be the most concerned person . i say , the putting together of these circumstances will be evidence enough , that he could have no interest in designing to put a cheat upon the world , in which he would most of all have injured , and abused himself . or , if he should have designed and managed so incredible , so unprofitable an imposture , 't is strange he should trouble himself so long in actuating an abusive artifice , only to deceive , and to be talk't of . and 't is yet more so , that none of those numerous inquisitive persons , that came thither purposely to criticise , and examine the truth of those matters , could make any discoveries . especially since many came prejudiced against the belief of such things in general , and others resolved before-hand against the belief of this ; and all were permitted all possible freedom of search and inquiry : and after things were weighed and examined , several that were prejudicated enough before , went away strongly convicted . to which i adde , that there are divers particulars in the story , in which no abuse or deceit could have been practised ; as the motion of boards and chairs of themselves , the beating of a drum in the midst of a room , and in the air , when nothing was to be seen ; the heat that fill'd a whole room without fire in excessive cold weather : the scratching and panting where nothing ordinary could be suspected for the cause ; and several others such like : all which have numbers of sober and uninteressed persons to attest them . 't is true my lord , that when the gentlemen the king sent were there , the house was quiet , and nothing heard , or seen that night . and this was confidently , and with triumph reported by many as an evidence of the untruth of the story . but certainly 't was but poor logick to conclude in matters of fact from a single negative , and such a one against numerous affirmatives ; and to inferr that a thing was never done , because omitted at such a season ; and that no body ever saw , what this man , or that did not . by the same rule of consequence i may say , that there were never any robbers upon salisbury plains , because i have often travelled over them , and never met any of those sorts of violence ; and the french-man inferred well , that said , there was no sun in england , because he was weeks here , and never saw it . this my lord , is the common argument of those that deny the being of apparitions ; they have travel'd all times of the night , and never saw any thing worse than themselves ; and it may be so : therefore spirits and apparitions are bugs and impostures . but why do not such arguers conclude , that there was never a cut-purse on ludgate-hill , because they have past that way a hundred times , and were never met with by any of those nimble practitioners . certainly , he that denyes apparitions upon the confidence of this negative , against the vast heap of positive assurances , is credulous , if he believe there was ever any high-way-man in the world , if he himself was never rob'd . and the tryals of ass●ses , and attestations of those that have , if he will be just , ought to move , his assent no more in this case , than in that of witches and apparitions which have the very same evidence . but for the particular of the quiet of mr. mompesson's house , while the courtiers were there , it may be remembred , and considered , that the disturbances were not alwayes constant , but interrupted by intervals of cessation , sometimes for several dayes , and sometimes for weeks , as is mention'd in the relation ; some passages of which , that record those cessations , were i am sure written in mr. mompesson's letters , before those gentlemen had been at tedworth . so that its omitting at that time 't is like was meerly accidental ; or possibly the malicious spirit was not willing to give so publick a testimony of its being , and troublesome incursions , for the convincing those , he had rather should continue in the disbelief of his existence : but however it were , this circumstance will afford but a very slender inference against the credit of the story , except among those who are willing to take any thing for an argument against things they have an interest not to acknowledge . there are other exceptions made against the truth of this relation , and dr. h. more sent me an account of some particulars that were objected at cambridge , to which i have answered in a letter to him , and have sent it your lordship in company with this . thus , my lord , i have given your honour the sum of this affair ; and i have taken notice of , and recorded the particulars of the relation , not to satisfie curiosity , or feed the humour that delights in wonders , which are but mean designs , and unbecoming one that pretends to any thing that is generous . but i consider it as a great evidence against sadducism , the disease of our age. and though those passages are not so dreadful , tragical , and amazing , as there are some related in stories of this kinde ; yet are they never the less probable , or true , for being less prodigious , and astonishing . and they are strange enough to prove themselves the effects of some invisible extraordinary agent , and to demonstrate , that there are spirits that sometimes sensibly intermeddle in our affairs . and i think they do it with as many clear circumstances of evidence as any thing that is extant . for these things were not done long ago , or at far distance , in an ignorant age , or among a barbarous people ; they were not seen only by or of the melancholick , and superstitious , and reported by those that made them serve the advantage , and interest of a faction . they were not the passages of a day , or night , nor the vanishing glances of an apparition . but those circumstances were near , and late , publick , frequent , and of years continuance ; witnessed by multitudes of competent , and unbiast attestors , and acted in a searching and incredulous age ; arguments enough for the conviction of a modest , and capable reason . this relation , my lord , you perceive proves the being of spirits and apparitions , but not so directly that of witches and diabolick contracts ; and therefore , while i am about it , i shall adde the other narrative which i promised your honour , and which i received from the justice of peace , who took the examination upon oath : 't is the same gentleman to whom i directed my letter about witchcraft , and a very judicious , searching , and sagacious person . he was pleased to give me his own copy of the examination ; the sum of which is in the following relation . on sunday , . of nov. . about three of the clock in the afternoon , rich , jones , then a sprightly youth , about ▪ years old , son of henry jones of shepton mallet , in this county of somerset , being in his fathers house alone , and perceiving one looking in at the window , went to the door , where one jane brooks of the same town ( but then by name unknown to this boy ) came to him . she desired him to give her a piece of close bread , and gave him an apple . after which she also stroked him down on the right side , shook him by the hand , and so bid him good night . the youth returned into the house , where he had been left well when his father , and one gibson went from him : but at their return , which was within an hour , or thereabout , they found him ill , and complaining of his right side , in which the pain continued the most part of that night : and on monday following in the evening , the boy roasted the apple he had of jane brooks ; aud having eaten about half of it , was extreamly ill , and sometimes speechless ; but being recovered , he told his father , that a woman of the town on the sunday before , had given him that apple , and that she stroked him on the side , as above . he said he knew not her name , but should her person , if he saw her . vpon this jones was advised to invite the women of shepton to come to his house , upon the occasion of his son's illness ; and the child told him , that in case the woman should come in , when he was in his fit , if he were not able to speak , he would give him an intimation by a jogg , and desired that his father would then lead him through the room ; for he said he would put his hand upon her , if she were there . after this he continuing very ill , many women came daily to see him : and jane brooks the sunday after , came in with two of her sisters , when several other women of the neighbourhood were there . upon her coming in ; the boy was taken so ill , that for some time he could not see , nor speak ; but having recovered his sight , he gave his father that item , and he lead him about the room . the boy drew towards jane brooks , who was behinde her two sisters , among the other women , and put his hand upon her ; which his father perceiving , immediately scratcheth her her face , and drew blood from her . the youth then presently cryed out that he was well , and so he continued . or . dayes . but then meeting with alice coward , sister to jane brooks , who passing by , said to him [ how do you my honey ? ] he presently fell ill again . and after that , the said coward , and brooks often appeared to him : the boy would describe the cloath●s and habit they were in at the time , exactly , as the constable , and others , have found upon repairing to them ; though brooks's house was at a good distance from jones's . this they often tryed , and alwayes found the boy right in his descriptions . on a certain sunday about noon , the childe being in a room with his father , and one gibson , and in his fit , he on the sudden called out , that he saw jane brooks on the wall , and pointed to the place , where immediately gibson struck with a knife ; upon which the boy cryed out , [ o father , coz. gibson hath cut jane brooks 's hand , and 't is bloody . ] the father , and gibson immediately repaired to the constable , a discreet person , and acquainting him with what had past , desired him to go with them to jane brooks house , which he did . they found her sitting in her room on a stool with one hand over the other . the constable ask'd her how she did ? she answered , not well . he ask'd again , why she sate with one hand over the other ? she replyed , she was wont to do so . he enquired if any thing were amiss with her hand ? her answer was , it was well enough . the constable desired he might see the hand that was under ; which she being unwilling to shew him , he drew it out , and found it bloody , according to what the boy had said . being ask't how it came so , she said , 't was scratched with a great pin. on the . of december , . the boy , jane brooks , and alice coward , appeared at castle cary , before the justices , mr. hunt , and mr. cary. the boy having begun to give his testimony upon the coming in of the two women , and their looking on him , was instantly taken speechless , and so remained till the women were removed out of the room , and then in a short time , upon examination , he gave a full relation of the mentioned particulars . on the . of january following , the boy was again examined by the same justices at shepton mallet , and upon the sight of jane brooks was again taken speechless , but was not so afterwards , when alice coward came into the room to him . on the next appearance at shepton , which was on the . of february , there were present many gentlemen , ministers , and others : the boy fell into his fit upon the sight of jane brooks , and lay in a man's arms like a dead person : the woman was then willed to lay her hand on him , which she did , and he thereupon started , and sprang out in a very strange and unusual manner . one of the justices to prevent all possibilities of legerdemain , caused gibson , and the rest to stand off from the boy , and then that justice himself held him . the youth being blinde-folded , the justice call'd as if brooks should touch him , but winked to others to do it , which two or three successively did ; but the boy appeared not concern'd . the justice then call'd on the father to take him , but had privately before desired one mr. geoffery strode to bring jane brooks to touch him , at such time , as he should call for his father ; which was done , and the boy immediately sprang out after a very odde and violent fashion . he was after touched by several persons , and moved not ; but jane brooks being again caused to put her hand upon him , he started and sprang out twice or thrice , as before . all this while he remained in his fit , and some time after ; and being then laid , on a bed in the same room , the people present could not for a long time bow either of his arms , or legs . between the mentioned . of nov. and the . of jan. the two women appeared often to the boy , their hands cold , their eyes staring , and their lips , and cheeks looking pale . in this manner on a thursday about noon , the boy being newly laid into his bed , jane brooks , and alice coward appeared to him , and told him , that what they had begun , they could not perform . but if he would say no more of it , they would give him money , and so put a two-pence into his pocket . after which they took him out of his bed , laid him on the ground , and vanished ; and the boy was found by those that came next into the room lying on the floor , as if he had been dead . the two-pence was seen by many , and when it was put into the fire , and hot , the boy would fall ill ; but as soon as it was taken out , and cold , he would be again as well as before . this was seen and observed by a minister , a discreet person , when the boy was in one room , and the two-pence ( without his knowledge ) put into the fire in another : and this was divers times tryed in the presence of several persons . between the . of decemb. and the . of feb. in the year mention'd , divers persons at sundry times heard in the boy a noise like the croaking of a toad , and a voice within him , saying , jane brooks , alice coward , twelve times in near a quarter of an hour . at the same time some held a candle before the boyes face , and earnestly looked on him , but could not perceive the least motion of his tongue , teeth , or lips , while the voice was heard . on the . of feb. between two and three in the afternoon , the boy being at the house of richard isles in shepton mallet , went out of the room into the garden ; isles his wife followed him , and was within two yards when she saw him rise up from the ground before her , and so mounted higher and higher , till he passed in the air over the garden wall , and was carried so above ground more then . yards , falling at last at one jordan's door at shepton , where he was found as dead for a time . but coming to himself , told jordan that jane brooks had taken him up by the arme out of isles his garden , and carried him in the air , as is related . the boy at several other times was gone on the suddain , and upon search after him , found in another room as dead ; and at sometimes strangely hanging above ground , his hands being flat against a great beam in the top of the room , and all his body two or three foot from ground . there he hath hung a quarter of an hour together ; and being afterwards come to himself , he told those that found him , that jane brooks had carried him to that place , and held him there . nine people at a time saw the boy so strangely hanging by the beam. from the . of nov. to the . of march following , he was by reason of his fits much wasted in his body , and unspirited ; but after that time , being the day the two women were sent to goal , he had no more of those fits. jane brooks was condemned , and executed at charde assises , march . . this , my lord , is the sum of mr. hunts narrative , which concludes with both the justices attestation , thus , the aforesaid passages were some of them seen by us , and the rest , and some other remarkable ones not here set down , were , upon the examination of several credible witnesses , taken upon oath before us . subscribed , rob. hunt. john cary. this , i think , my lord , is good evidence of the being of witches ; and if the sadduce be not satisfied with it , i would fain know , what kinde of proof he would expect ? here are the testimony of sence , the oaths of several credible attestors , the nice and deliberate scruteny of quick-sighted and judicious examiners , and the judgment of an assize upon the whole . and now the security of all our lives and fortunes depends upon no greater circumstances of evidence then these . if such proof may not be credited , no fact can be proved , no wickedness can be punish'd , no right can be determined , law is at an end , and blinde justice cannot tell where to strike . all men are lyars , and the long sword must settle properties , and resolve all doubts of truth , and claim . these large morsels , my lord , he that denies such evidences of fact must swallow , and then let him tell me by what title he holds any thing he possesseth ? how proves he his relation , and consequently succession to the rights of his presumed progenitors ? and 't is no great matter whether he can or no , since when that is done , how will it appear , that his bonds , entails , and leases are not forgeries , and tricks of cousenage ? and how will he clear his own bargains and transactions of business from being dreams and illusions ? certainly , he that runs upon all these rocks , and layes the train of so many dangerous absurdities , hath some mighty winde that drives him , and some huge necessity for his conclusion , and nothing else can justifie his assertion , that those things of witches are not true ; but this other , that they are impossible ; and when he hath done that , i 'le use his arguments to prove all the world is a great inchanted house , and nature a grand imposture , viz. that really there are no such things as are represented to our gull'd and abused sences , but that all are meer prestigious shews , and phantastical idaeas . i say , my lord , i 'le prove this by the same method of arguing that concludes against the possibility of the actions of witchcraft , which i know can proceed but to this inference , that the mode of those performances is not perceived ; from whence , if it be just to infer , that the things are not ; i 'le set up for a sceptick , and use the argument against all the objects of my sences ; which i have elsewhere said , and proved to be really as unconceiveable and unaccountable as the obstrusest matters of magick and fascinations . but , my lord , my pen runs out to your lordships trouble ; i recal it , and must permit it to adde no more , but that i am , my lord , your lordships most obliged humble servant , j. g. a letter to the reverend and learned dr. henry more , about the drummer of tedworth . honoured sir , the scrupulous care you take in examining the story of the disturbance at tedworth , is no more then becomes a philosopher , and one that is not willing to be deceived . and without such a cautious , and particular enquiry , you could not answer the murmures , and petty evasions of wilful unbelievers . those objections you pickt up at cambridge , have the ill fortune to miscarry in almost every circumstance ; and are in no likelihood of being believed , but at a great distance . some of them , i could have answered upon mine own knowledge ; and concerning the rest , i have made a strict inquiry of mr. mompesson himself , and others , when i was last in those parts ; and upon certain information , i give you this account . to the ( . ) that saith , the house is rented , and that this is a device to beat down the value of it . i answer from his mouth , that the house is his own ; and so the foundation of this shift is overturned . the second of those that say , it is a trick to get money from those that come to see the prodigy , hath as little truth , but much more malice in the first contrivers than the former . for this gentleman being a person of estate , i 'me confident scorns so base , and so beggerly a policy ; and is so far from making any advantage by the disturbance , that it hath done him very material prejudice in his fortunes , and affairs . and those strangers that come to see the prodigy , use to leave nothing behinde them , except thanks for the civility of their entertainments . 't is true ( . ) as others say , that the house is boarded without , at least a great part of it : but there are no cellars ( as the objection adds ) save only under the parlour ; and the disturbance was most inother rooms . and whereas ( ) 't is objected , that a knight that offer'd to go down , could not be permitted . 't is answer'd me , that the gentleman might have gone down , had he pleas'd ; and his servant did , who made a careful search , but could finde nothing that might be a cause of the noise , which he affirmed to be above ; and that it proceeded not from the cellar . and to disable what other objectors say , viz. ( ) that there was no drumming in the midst of any room , but only a striking on the boards as it were with a hammer , in a corner of the outsides of the house : i say , to null this pretence , mr. mompesson and others assured me , that the noise was oft in the midst of the room , and oft overhead ; and he saith that there is scarce a man , or childe , in the village , but hath heard , and can witness it . and after the first moneth it was almost alwayes within . thus sir , to the objections of others which you have gather'd . and to your own quaeries i make this return . whereas you inquire ( . ) what part of the childrens bed did the daemon beat , and what noise did it make ? 't is answered , that it beat against the head and posts of the bed , and that when hands were laid on each side of them , at those times they would shake as if they would fall in pieces ; but nothing else could be perceived , or felt . the noise was like to that of striking with a hammer . and then ( . ) to that , whether the drummers drum was ever looked on while it beat ; or was it only in the dark ? i am assured , that it was seen while the noise was made upon it , both by the light of fire , and candle . ( ) to the quaery , what were the boards that moved , by what light was their motion seen , and by whom ? mr. mompesson answers , they were seen move forwards , and backwards in the light of clear day , before the sun was set , and by a whole house full of people . and whereas ( . ) you ask , in what clearness of light were the chairs seen walk about , and by what witnesses ? 't is answered , that they were seen to do so by candle-light , and by divers persons . as to what i was a witness of my self , i adde these circumstances for the satisfaction of your quaeries . the children were in bed , when the scratching and panting was ; but i am sure did not contribute to those noises . i saw their hands above the cloathes , during the scraping , and searched the place whence the noise came : to which i might adde , that they were little , harmless , modest girles , that could not well have been suspected guilty of the confidence of such a juggle , had it been possible they could have acted in it . for the panting , i am certain there was no dog in the bed ; for i graspt it with my hand , and felt it in all parts , especially there where the original motion was . the bed also was searcht under , but no dog , nor any creature else could be found there . the floor i said shook with the panting sensibly , and yet it was as strong and substantial an one , as ordinarily is seen . but the children indeed did not seem to be much concern'd , having been us'd to those , and ruder noises , and there was company in the room to assure them . thus , sir , i have briefly answer'd others objections , and your quaeries . and because i have an humour to say little more , i 'le consider ( what you know as well as any man alive ) the reasons men are so apt to cavil at this kinde of relations , and are rather willing to believe any thing than the truth of such a narrative . they are chiefly , i think , an affected humour of drollery , and scoffing , and a worse cause , atheism . for the first , the subject of witches , and apparitions is an apt , and ample occasion . and the cheats of impostors , the conceits of melancholly , the credulity of ignorance , the tricks of waggery , the more solemn vanities of superstition , and the tales of old women ; these are excellent topicks for a frolick and wanton fancy . and the desire the humourist hath to be some body , and to have a name above those of common apprehension , will be sure to actuate the scoffing vein ; in the exercise of which , if he have quibled luckily , and made folks laugh , he is encouraged to take all such occasions to prove himself a wit , and to shew he had a pretty way to play the fool. and when he hath wanton'd a while , and frolickly toy'd in his affected merriments , his reason becomes an obedient servant to his fancy . he makes himself believe , by those arguments , that at first were intended only to make him laugh , and in the end , concludes in earnest , that there is neither witch , nor apparition : and 't is well if he stop there . now these , sir , are the wits ( if we will believe them ) and their admirers take every jest for an argument , and a loud laugh upon an idle tale of a devil , or a witch , for a demonstration of the non-existence of such beings . and thus the humour propagates , and sadducism is the fashion . nor is this all , but by the same method every thing that is sacred , or serious hath been exposed , and both government , and religion made the objects of idle , and phantastick buffoonry . and must we call this wit sir ? i confess there are few things that urge me to more indignation , than to hear that name which deserves to signifie better , to be so injuriously apply'd . certainly wit is not an odde metaphor , or a lucky simile , a wilde fetch , or unexpected inference , a mimick action , or a pretty knack in telling of a tale . but it is a faculty to profound into the depth of things , to finde out their causes , and relatives , consonances , and disagreements , and to make fit , useful , and unobvious applications of their respective relations and dependances ; for which great , and noble exercises of the minde , the droll is the most unfit and incompetent person in the world ; and those that on this account assume the prerogative of being the only wits , are of all men the most incapable of being so . for that trivial , and pedling way of fancy , and humour , to which they are addicted , emasculates their mindes , and makes them superficial , flashy , and phantastical , by imploying them upon effaemancies , and little apish fooleries . and by these darling entertainments of a too fondly indulged fancy , the minde is made incapable of serious and deep reflections , which give it the noblest , and most valuable improvements : so that i have observ'd , that the drolling humorists are for the most part , remarkably defective , in close ratiocinations , and the worst in the world at inference ; which is no wonder , since fancy is a desultory , and roving faculty ; and when 't is not under the conduct of a severe judgment , not able to keep it self to a steady , and resolved attention ; much less , to make coheherent chains of rational deduction . so that 't is next to impossible for such wits as these , to arrive to more than a knack of scoffing at what they understand not . and they are under almost an invincible temptation of doing so , by every thing that is too great for their comprehension ; for the humour that acts them is proud , and assuming , and would not have any thing to be valu'd , of which it self is incapable ; and therefore it depreciates all the nobler and more generous matters which it hath very great reason to despair of ; and endeavours by a ridiculous , and insolent scorn , to lift it self above them . and yet this presumed wit which raiseth them to such an elevation in their own conceit , is but a young and boyish humour ; and the very first essayes of juvenile inventions are in these exercises of fancy , which the maturer spirit out-grows . for you know , sir , our sences are the first powers we exercise , and indulge in our greenest years : from them , by degrees our imaginations grow up , and their actions , and gratifications are the pleasures , and entertainments of youth ; which is easie to observe in the little flirts , quibbles , and tricks of fancy , with which the younger students in the universities are so much tickled , and transported . but when age and experience ripens the judgment ( which is the faculty of slowest growth ) we then slight this wantonness , and ioying of our fancies , and apply our selves to pursuites that are more manly , and concerning . and when the judgment is come to its full exercise , and pitch , and hath overcome , and silenc'd the futilities and prejudices of imagination ; we are then , and not till then , grown into manhood . and those that never arrive to this consistence , but spend their age in fooling with their fancies , they are yet children , though they have gray hairs , and are still boyes , though past their great climacterical . i confess , sir , i am not so cynical , and severe , but that i allow even to the more improved genuises their relaxations and pleasant intervals , and sage socrates himself sometimes rid the boyes hobby-horse . fancy may be permitted its plaisance , and in-offensive raileries , so long as they are governed by the rules of vertue , and a prudent judgment . and no doubt god himself allows all our powers , and faculties their innocent gratifications , yea , and i acknowledge a delightful prettiness in the results of a managed and judicious fancy , while it is employed in exposing vice , and conceited follies , to deserved scorn , and laughter . but when imagination is rampant , loose , and ungoverned , when it knows no bounds , and observes no decorums , but shoots at randome , and insolently flies at all things that are august , and venerable ; its sallies are then vitious , and detestable excesses ; and those that are of this humour , are but a sort of fleering buffoons , that is , a better kinde of apes , in the judgment of the wise , though wits in their own , but sir , i intimated a greater charge against these quibbling debauches , ( viz. ) that they are the enemies of government and religion , and shall prove it , with this addition , that they are so of all the better sorts of knowledge . for government you know sir , its influence depends much upon the reverence its rulers have from the people ; and while they are men , there will be miscarriages in publick affairs , and managements of state ; and if all the slips , and imperfections , all the mistakes and faults of the supreme ministers of rule , be tattled and aggrevated among the heard , the government will thereby be exposed to the scorns of the rabble , and lose a great part of its force with its reverence . and in this it suffers infinitely from the drolling phantasticks , who blow in the sores , till they have rankled them , with their malicious , and poysonous breath , and shoot libels at the government till they have made deep wounds in its reputation , and reverence , and turned every tongue into a weapon of war against it . thus do these chams discover their fathers nakedness , and rejoyce to publish the shame of those , whose failures and infirmities , loyalty , prudence , and regard to the publick quiet , should oblige them to conceal . nor ( . ) is religion more beholden to them . for a minde that useth to whiffle up and down in the levities of fancy , will finde a very great indisposition to the serious and solemn exercises of piety , and that will grow into an aversation , which will be sure to prompt the humourist to take all occasions to expose it : so that he quickly jests at scripture , and makes a mock of sin , playes with eternal flames , and scoffs at those that fear them . as if the sacred oracles were but a legend of idle tales ; and sin but a name coin'd by fancy , and vain fears ; as if hell were but a painted fire , and the religious a sort of timerous fools , that are afraid of buggs , and the imagery of dreams : and if these are not yet the real articles of their creed , their extravagant fancies , and vile affections are like in a short time to encline these light , and impure spirits , to make them so , and this sort of wits are either atheists , or as great prodigies of folly , if they are not ; since to believe a god that made , sees , and will judge them ; and to scoff at that tremendous majesty before whom their brother-wits below tremble , to think the scriptures are the inspirations of the god of heaven , the laws of souls , and grand instruments of immortal happiness , and yet to droll upon them , and to jest with the records of eternity , to believe endless torments , and everlasting joyes in the state immediately succeeding these our short and uncertain beings , and yet to sport with the wrath of god , and to make tricks at eternal terrors ; to talk trivially of beatifical enjoyments , and to make as bold with heaven , as they do with an imaginary elisium : these , i say , are follies , these are degrees of impudence beyond all aggravation , or possibilities of expression ; and did not sad experience shew them , one would scarce believe there were such prodigious monsters in nature . and to these things i adde . ( . ) these idle drollists have an utter antipathy to all the braver and more generous kindes of knowledge . for that they are perfectly indisposed for philosophy , and all deep researches , i have said some things that may suffice for proof already . and i adde this observation to confirm it , that among the numerous youth i have seen bred in a great school , and in the university , i have noted , that those of them who were most remarkable for waggishness and jesting , seldom arrived to any great maturities , or capacity for things of consequence , and weight , and indeed frolickness of fancy , and solidity of judgment , require dispositions of brain that are very different , and such as seldom meet in great degrees , but in some very few , extraordinary tempers . but generally i believe the droll is very unfit for matters of sublimity and substance : and therefore ( as i intimated ) indeavours by his scoffs and injuries , to make them appear as much below his serious notice , as they are indeed above his reach : and in this design he hath many great advantages for his abuses , for the pedantry of disputers that make a loud claim to knowledge ; the vanity of the extravagant sort of chymists , the fond boasts of some hold pretenders to philosophy , and experiment ; the strangeness of things that soberer inquisitors declare practicable , but have not yet succeeded , the meanness and seeming contemptibleness of many subjects , the experimenter is often obliged to deal in : these afford plausible arguments for drolling harangues , and those advantages are taken to make the most useful theories , and endeavours appear ridiculous and vain . and for the incouragement of the phantastick , in his insolent humour of injustice , and abuse , there is a certain envy in mankinde against those that attempt any thing extraordinary , which makes men willing to embrace and applaud that which exposeth what themselves cannot act , nor comprehend ; by reason of which ill nature in the generality , yea , even of those that pretend to something : this kinde of wit becomes the most pestilent enemy to knowledge , and its improvements , especially to philosophick wisdom . for philosophy can shame , and disable all the reasons that can be urged against it ; but jests , and loud laughter are not to be confuted : and yet these are of more force to degrade a thing in the esteem of some sort of spirits , than the most potent demonstrations : and the mischief of it is , that these quibblers and buffoons that have some little scraps of learning matcht with a great proportion of confidence , have commonly the luck to be celebrated among the vulgar for men of great parts and knowledge ; and that opinion of them gains credit to their insolencies , and abuses . but , sir , i perceive my zeal against those pedlars of wit hath transported me to your trouble , i therefore make an abrupt return to my other reason mention'd , of mens disbelief of the being of witches , and apparitions , and that is , ( . ) atheism ; the folly of which accursed madness , you , sir , have so fully discovered to the world , in your incomparable works , and so throughly understand the mysteries of that black conspiracy against heaven , that 't would be fond for me to think to suggest any notion on the subject , which you could not teach . but sir , i have a relation about this matter to make you , which i believe you will not be unwilling to hear . and you shall have it when i have said something to the purpose of the particular i have mention'd . concerning which , 't is too sadly certain that there is a latent atheism at the root of the sadducean principle : for too many deny witches , because they believe there are no spirits ; and they are so perswaded because they own no being in the world , but matter , and the results of motion , and consequently , can acknowledge nothing of a god. it hath indeed been a question , whether 't is possible there should be such a prodigy as a speculative atheist in nature ; and i could wish it were so still : but alas , our age and experience hath ended the dispute ; and we need not search the dark , and barbarous corners of america , nor seek the monster among the wilde men of the desart ; we have found him in times of light , in a witty and civiliz'd region , and in an age of the greatest knowledge and improvements : he sculps not among the thickest of the woods , nor seeks caverns for concealment , but braves the sun , and appears in the clearest day . and the fool is not so modest as he was in the dayes of the royal prophet , to say only in his heart , there is no god : we know a bolder sort of infidels , and i can say , sir , from a particular experience , that there are , who deny the existence of a deity . i met with one such some years since in london , who confidently , and without mincing , denyed that there was any such being , and bid me prove it . i wondered at the boldness , as well as the impiety of his saying ; and because i had a great compassion for one in so deplorable a state , i resolved not to exasperate him by passion , hard words , or damning sentences , but calmly , and without seeming emotion , discoursed the business with him ; i granted him all i safely or reasonably could , and all that might serve my design for his conviction , before we began the close ingagement , that so he might have less prejudice against what was said by one whom he might see not to be of a narrow , confined judgment ; and that i might not have the disadvantage of being put upon the impugning of principles which are plausible by the great names , or reasons of any eminent philosophers , and that were not absolutely necessary for the defence of the proposition , for which i undertook , such were the platonick anima mundi , the eternity , and immensity of the world ; which sir , though i should not affirm , yet i would not at that time deny , but quietly granted them as hypotheseis ; being willing to permit his belief of these , in order to the convincing and abusing him in his main , and deadly conclusion . and by these concessions i gain'd the advantages i expected ; for hereby he was disappointed of all those plausibilities , which i perceived he was wont to urge for those doctrines . and i saw , that when he was prest with the necessity of a cause of all things , and a first , his refuge was that old epicurean one , of an eternal , infinite matter ; which when his unwary opposites would attempt to disprove by endeavouring to demonstrate the beginning , and finiteness of the world , they gave him the opportunity of a colourable defence , and diverted from the main thesis , which might be evinced though the immensity and eternity of the universe were granted . and so they let him go from an assertion that is most impious , and absurd , to another which is tollerably accountable , and specious , and the conclusion would be at last , that since the undertaker could not prove the world was not infinite and eternal , he could not make it appear , there was a god. by which procedure the arguer falls from a proposition which is the most demonstrative one in nature , to an other , which cannot be cleared but by supposing the main thing in question . but besides this shift which my concession made insignificant , when my atheist was urged with the order , harmony , contrivance , and wisdom that is visible in the creatures , he would betake him to his anima mundi ; the existence of which , when those other antagonists he had dealt with would endeavour to overthrow , they undertook a thing of harder profusion , than the main conclusion . i say therefore , sir , i permitted him to assume these principles , and then proved , that though the world were immense . and eternal , yet , that 't is not possible meer blinde , unguided matter should shuffle it self into such regular , and accurate productions , as we see are the results of every day , without the manuduction of some knowing agent , and contriver , as you have fully made good in your excellent antidote . and when he at this turn took sanctuary in an anima mundi , as the cause of all the art , and exactness in nature , i granted him the being , but askt him , whether he took it for a substance , that was intelligent , or devoid of reason , and perception ? when he seemed to incline to this latter , i shewed him , that such a principle as had no sence , or knowledge , signified no more to his purpose , than if he had stuck in the hypothesis of meer matter , and motion . but when he allow'd his great soul to be an intellectual being ( as he at last did ) and that it was immense and eternal ( as he was forced to do by his assertion , that this soul was diffused through the whole mass of his infinite and eternal matter . ) i shewed him , that in effect he was brought by his own principles to the acknowledgment of a god , though he gave him another name . thus sir , i pursued my infidel into all his starting holes , and retreats , and drive him from one assertion to another , its contradictory , and then back again upon the first thesis , and so up and down till at length he began to be ashamed of his shuffling , and confest that i had said to him more then he had heard , and some things that he would consider . he desired that i would give him the substance of my discourse in writing , which i prepared for him , and shall perhaps e're long give an account of these , and other dependent matters to the publick . after the heat of our ingagement was over , i was willing to learn by what means he came into that desperate infidelity , and understood from him , that he had run through the several stages of modern sects , not stopping till he came down to that sink of folly , and madness , quakerism , and thence made a step into atheism ; which is no great leap ; for east and west at long run meet , and are the same . and certainly he that places his religion in opinions , and judgeth it now to lie in this form of belief , and then in another ; when he comes to consider the vast variety of sects , the confidence of each in his own reasonings , the pretences of all to scripture , reason , and antiquity ; the antipathy they have one against another , and the doubtfulness , if not falshood , of things , that each of them hold sacred , and certain : i say , he that takes religion to be an adherence to sects and opinions , is upon the accounts mention'd , when he reflects , in mighty danger of being an atheist . and except he fix at last upon the few , plain , acknowledg'd essentials of belief , and good life ( if he be of an anxious , inquisitive mind , and not obstinately resolv'd in the way of his particular sect. ) 't is a miracle if he ends not there at last , for he having establisht this , that religion consists in the way , or form of some party , or other ; and then having successively deserted those sects that had most of his favour and affection ; and so past from one to another , through all the steps of descent , when at length he is fallen out with the last , he hath nothing else to fly to but contempt of all religion , as a meer juggle and imposture . this i took to be this gentleman's case ; and i believe much of the general atheism of our dayes is to be ascribed to this cause . thus , sir , i have followed the humour of writing , as it lead me , and expect your pardon of this ramble , upon the account of that liberty which vses to be allowed in intercourses of this nature ; and more from that friendship with which you are pleased to honour , sir , your affectionate humble servant , j. g. finis . a brief and true narrative of some remarkable passages relating to sundry persons afflicted by witchcraft at salem village, which happened from the nineteenth of march to the fifth of april, collected by deodat lawson. lawson, deodat. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a brief and true narrative of some remarkable passages relating to sundry persons afflicted by witchcraft at salem village, which happened from the nineteenth of march to the fifth of april, collected by deodat lawson. lawson, deodat. p. printed for benjamin harris, and are to be sold at his shop ..., boston : . reproduction of original in massachusetts historical society library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -- massachusetts. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion a brief and true narrative of some remarkable passages relating to sundry persons afflicted by vvitchcraft , at salem village : which happened from the nineteenth of march , to the fifth of april , . collected by deodat lawson . boston , printed for benjamin harris and are to be sold at his shop , over-against the old-meeting-house . . the bookseller to the reader . the ensuing narrative being , a collection of some remarkables , in an affair now upon the stage , made by a credible eye-witness , is now offered unto the reader , only as a tast , of more that may follow in gods time. if the prayers of good people may obtain this favour of god , that the misterious assaults from hell now made upon so many of our friends may be thoroughly detected and defeated , we suppose the curious will be entertained with as rare an history as perhaps an age has had ; whereof this narrative is but a forerunner . benjamin harris . on the nineteenth day of march last i went to salem village , and lodged at nathaniel ingersols near to the minister mr. p s. house , and presently after , i came into my lodging capt. walcuts daughter mary came to lievt . ingersols and spake to me , but , suddenly after as she stood by the door , was bitten , so that she cried out of her wrist and looking on it with a candle , we saw apparently the marks of teeth both upper and lower set , on each side of her wrist . in the beginning of the evening , i went to give mr. p. a visit when i was there , his kins-woman , abigail williams , ( about years of age , ) had a grievous fit ; she was at first hurryed with violence to and fro in the room ; ( though mrs. ingersol , endeavoured to hold her , ) sometimes makeing as if she would fly , stretching up her arms as high as she could , and crying whish , whish , whish ! several times ; presently after she said there was goodw n. and said , do you not see her ? why there she stands ! and she said goodw n. offered her the book , but she was resolved she would not take it , saying often , i wont , i wont , i wont , take it , i do not know what book it is : i am sure it is none of gods book , it is the divels book , for ought i know . after that , she run to the fire , and begun to throw fire brands , about the house ; and run against the back , as if she would run up chimney , and , as they said , she had attempted to go into the fire in other fits. on lords day , the twentieth of march , there were sundry of the afflicted persons at meeting , as , mrs. pope , and goodwife bibber abigail williams , mary walcut , mary lewes , and docter grigg's maid . there was also at meeting , goodwise c. ( who was afterward examined on suspicion of being a witch : ) they had several sore fits , in the time of publick worship , which did something interrupt me in my first prayer ; being so unusual . after psalm was sung , abigail williams said to me , now stand up , and name your text ! and after it was read , she said , it is a long text. in the beginning of sermon , mrs. pope , a woman afflicted said to me , now there is enough of that . and in the afternoon , abigail williams , upon my referring to my doctrine said to me , i know no doctrine you had , if you did name one , i have forgot it . in sermon time when goodw c was present in the meetinghouse ab. w. called out , look where goodw. c sits on the beam suckling her yellow bird betwixt her fingers ! anne . putman another girle afficted said there was a yellow-bird sat on my hat as it hung on the pin in the pu●pit ! but those that were by , restrained her from ●●●aking 〈◊〉 about it . on monday the st . of march , the magistrates ●f salem ●ppointed to come to examination of goodw c. and about twelve of the clock , they went into the meeting-house , which was thronged with spectators : mr. noyes began with a very 〈◊〉 and pathetic l prayer ; and goodwife c. being called to answer to what was alledged against her , she desired to go to prayer , which was much wondred at , in the presence of so many hundred people : the magistrates told her , they would not admit it ; they came not there to hear her pray , but to examine her , in what was alledged against her . the worshipful mr. hathorne , asked her , why she afflicted those children ! she said , she did not afflict them . he asked her , who did then ? she said , i do not know ; how should i know ? the number of the afflicted persons were about that time ten , viz. four married women , mrs pope , mrs. putman , goodw. bibber , and an ancient woman , named goodall , three maids , mary walcut , mercy lewes , at thomas putman's , and a maid at dr. griggs's , there were three girls from to years of age , each of them , or thereabouts , viz. elizabeth parris , abigail williams and ann putman ; these were most of them at g. c's examination , and did vehemently accuse her in the assembly of afflicting them , by biting , pinching , strangling , &c. and that they did in their fit , see her likeness coming to them , and bringing a book to them , she said , she had no book ; they affirmed , she had a yellow-bird , that used to suck betwixt her fingers , and being asked about it , if she had any familiar spirit , that attended her , she said , she had no familiarity with any such thing . she was a gospel woman : which title she called her self by ; and the afflicted persons told her , ah ! she was , a gospel witch . ann putman did there affirm , that one day when lieutenant fuller was at prayer at her fathers house , she saw the shape of goodw. c. and she thought goodw. n. praying at the same time to the devil , she was not sure it was goodw. n. she thought it was ; but very sure she saw the shape of g. c. the said c. said , they were poor , distracted , children , and no heed to be given to what they said . mr. hathorne and mr. noyes replyed , it was the judgment of all that were present , they were bewitched , and only she the accused person said , they were distracted . it was observed several times , that if she did but bite her under lip in time of examination the persons afflicted were bitten on their armes and wrists and produced the marks before the magijestrates , ministers and others . and being watched for that , if she did but pinch her fingers , or graspe one hand , hard in another , they were pinched and produced the marks before the magistrates , and spectators . after that , it was observed , that if she did but lean her breast , against the seat , in the meeting house , ( being the barr at which she stood , ) they were afflicted . particularly mrs. pope complained of grievous torment in her bowels as if they were torn out . she vehemently accused said c. as the instrument , and first threw her muff at her ; but that flying not home , she got off her shoe , and hit goodwife c. on the head with it . after these postures were watched , if said c. did but stir her feet , they were afflicted in their feet , and stamped fearfully . the afflicted persons asked her why she did not go to to the company of witches which were before the meeting house mustering ? did she not hear the drum beat . they aceused her of having familiarity with the devil , in the time of examination , in the shape of a black man whispering in her ear ; they affirmed , that her yellow-bird , sucked betwixt her fingers in the assembly ; and order being given to see if there were any sign , the girl that saw it , said , it was too late now ; she had removed a pin , and put it on her head ; which was found there sticking upright . they told her , she had covenanted with the devil for ten years , six of them were gone , and four more to come . she was required by the magistrates to answer that question in the catechism , how many persons , be there in the god-head ? she answered it but oddly , yet was there no great thing to be gathered from it ; she denied all that was charged upon her , and said , they could not prove a witch ; she was that afternoon committed to salem-prison ; and after she was in custody , she did not so appear to them , and afflict them as before . on wednesday the of march , i went to thomas putmans , on purpose to see his wife : i found her lying on the bed , having had a sore fit a little before she spake to me , and said , she was glad to see me ; her husband and she , both desired me to pray with her , while she was sensible ; which i did , though the apparition said , i should not go to prayer . at the first beginning she attended ; but after a little time , was taken with a sit : yet continued silent , and seemed to be asleep : when prayer was done , her husband going to her , found her in a fit ; he took her off the bed , to set her on his knees , but at first she was so stiff , she could not be bended ; but she afterwards set down ; but quickly began to strive violently with her arms and leggs ; she then began to complain of , and as it were to converse personally with , goodw. n. saying , goodw. n. be gone ! be gone ! be gone ! are you not ashamed , a woman of your profession , to afflict a poor creature so ? what hurt did i ever do you in my life ! you haue but two years to live , and then the devil will torment your soul , for this your name is blotted out of gods book , and it shall never be put in gods book again , be gone for shame , are you not afraid of that which is coming upon you ? i know , i know , what will make you afraid ; the wrath of an angry god , i am sure that will make you afraid ; be gone , do not t●urment me , i know what you would have ( we judged she meant , her soul ) but it is out of your reach ; it is clothed with the white robes of christs righteousness . after this , she seemed to dispute with the apparition about a par ticular text of scripture . the apparition seemed to deny it ; ( the womans eyes being fast closed all this time ) she said , she was sure there was such a text ; and she would tell it ; and then the shape would be gone , for said she , i am sure you cannot shand before that text ! then she was sorely afflicted ; her mouth drawn on one side , and her body strained for about a minute , and then said , i will tell , i will tell ; it is , it is , it is ! three or four times , and then was afflicted to hinder her from telling , at last she broke forth and said , it is the third chapter of the revelations . i did something scruple the reading it , and did let my scruple appear , lest satan should make any , superstitious lie to improve the word of the eternal god. however , tho' not versed in these things , i judged i might do it this once for an experiment . i began to read , and before i had near read through the first verse , she opened her eyes , and was well ; this fit continued near half an hour . her husband and the spectators told me , she had often been so relieved by reading texts that she named , something pertinent to her case ; as isa . . isa . . isa. . . and several others . on thursday the twenty fourth of march , ( being in course the lecture day , at the village , ) goodwife n. was brought before the magistrates mr hathorne and mr corwin , about ten of clock , in the fore noon , to be examined in the meeting house , the reverend mr. hale , begun with prayer , and the warrant being read , she was required to give answer , why she aflicted those persons ? she pleaded her owne innocency with earnestness . thomas putman's wife , abigail williams and thomas putmans daughter accuscd her that she appeared to them , and afflicted them in their fitts : but some of the other said , that they had seen her , but knew not that ever she had hurt them ; amongst which was mary walcut , who was presently after she had so declared bitten , and cryed out of her in the meeting-house ; producing the marks of teeth on her wrist . it was so disposed , that i had not leisure to attend the whole time of examination but both magistrates , and ministers , told me , that the things alledged , by the afflicted , and defences made by her , were much after the same manner , as the former was . and her motions , did produce like effects as to , biteing , pinching , bruising tormenting , at their breasts , by her leaning , and when , bended back , were as if their backs was broken . the afflicted persons said , the black man , whispered to her in the assembly , and therefore she could not hear what the magistrates said unto her . they said also that she did then ride by the meeting-house , behind the black man. thomas putman's wife , had a grievous fit , in the time of examination , to the very great impairing of her strength , and wasting of her spirits , insomuch as she could hardly , move hand , or foot , when she was carryed out . others also were there grievously afflicted , so that there was once such an hideous scrietch and noise , ( which i heard as i walked , at a little distance from the meeting house , ) as did amaze me , and some that were within , told me the whole assembly was struck with consternation , and they were afraid , that those that sate next to them , were under the influence of witcheraft . this woman also was that day committed to salem prison . the magistrates and ministers also did informe me , that they apprehended a child of sarah g and examined it , being between and years of age and as to matter of fact , they did unanimously affirm , that when this child , did but cast its eye upon the afflicted persons , they were tormented , and they held her heed , and yet so many as her eye could fix upon were afflicted . which they did several times make careful observation of : the afflicted complained , they had often been bitten by this child , and produced the marks of a small set of teeth , accordingly , this was also committed to salem prison , the child looked hail , and well as other children . i saw it at lievt . ingersols after the commitment of goodw. n. tho : putmans wife was much better , and had no violent fits at all from that th of march , to the th of april . some others also said they had not seen her so frequently appear to them , to hurt them . on the th of march , ( as capt. stephen sewal , of salem , did afterwards inform me ) eliza. paris , had sore fits , at his house , which much troubled himself , and his wife , so as he told me they were almost discouraged . she related , that the great black man came to her , and told her , if she would be ruled by him , she should have , whatsoever she desired , and go to a golden city . she relating this to mrs. sewall , she told the child , is was the divel , and he was a lyar from the beginning , and bid her tell him so , if he came again : which she did accordingly , at the next coming to her , in her fits . on the th of march , mr. hathorne , mr. corwin , and mr. higison , were at the prison-keepers house , to examine the child , and it told them there , it had a little snake that used to suck on the lowest joynt of it fore-finger ; and when they inquired where , pointing to other places , it told them , not there , but there , pointing on the lowest point of the fore-finger ; where they observed , a deep red spot , about the bigness of a flea-bite , they asked who gave it that snake ? whether the great black man , it said no , its mother gave it . the . of march there was a publick fast kept at salem on account of these afflicted persons . and abigal williams said , that the witches had a sacrament that day at an house in the village , and that they had red bread and red drink . the first of april , mercy lewis , thomas putman's maid , in her fitt , said , they did eat red bread like mans flesh , and would have had her eat some : but she would not ; but turned away her head , and spit at them , and said . i will not eat , i will not drink , it is blood &c. she said , that is not the bread of lif● that is not the water of life ; christ gives the bread of life , i will have none of it ! this first of april also marcy lewis aforesaid saw in her fitt a white man and was with him in a glorious place , which had no candles nor sun , yet was full of light and brightness ; where was a great multitude in white glittering robes , and they sung the song in the fifth of reverlation the ninth verse , and the psalm , and the psalm ; and said with her self , how long shall i stay here ! let me be along with you : she was loth to leave this place , and grieved that she could tarry no longer . this whiteman hath appeared several times to some of them , and given them notice how long it should be before they had another fit , which was sometimes a day , or day and half , or more or less : it hath fallen out accordingly . the third of april , the lords-day , being sacrament-day , at the village , goodw c. upon mr. parris's naming his text , iohn , . one of them is a devil , the said goodw. c. went immediately out of the meeting-house , and flung the door after her violently , to the amazement of the congregation : she was afterward seen by some in their fits , who said , o goodw. c. i did not think to see you here ! ( and being at their red bread and drink ) said to her , is this a time to receive the sacrament , you ran-away on the lords-day , & scorned to receive it in the meeting-house , and , is this a time to receive it ? i wonder at you ! this is the summ of what i either saw my self , or did receive information from persons of undoubted reputation and credit . remarks of things more than ordinary about the afflicted persons . . they are in their fits tempted to be witches , are shewed the list of the names of others , and are tortured , because they will not yield to subscribe , or meddle with , or touch the book , and are promised to have present relief if they would do it . . they did in the assembly mutually cure each other , even with a touch of their hand , when strangled , and otherwise tortured ; & would endeavour to get to their afflicted , to relieve them . . they did also foretel when anothers fit was a-coming , and would say , look to her ! she will have a fit presently , which fell out accordingly , as many can bear witness , that heard and saw it . . that at the same time , when the accused person was present , the afflicted persons saw her likeness in other places of the meeting-house , suckling her familiar , sometimes in one place and posture , and sometimes in another . . that their motions in their fits are preternatural , both as to the manner , which is so strange as a well person could not screw their body into ; & as to the violence also it is preternatural being much beyond the ordinary force of the same person when they are in their right mind . the eyes of some of them in their fits are exceeding fast closed , and if you ask a question they can give no answer , and i do belive they cannot hear at that time , yet do they plainely converse with the appearances , as if they did discourse with real persons . they are utterly pressed against any persons praying , with them , and told by the appearanees , they shall not go to prayer , so tho. putmans wife was told , i should not pray ; but she said , i should : and after i had done , reasoned with the appearance , did not i say he should go to prayer ! the forementioned mary w. being a little better at ease , the afflicted persons said , she had signed the book ; and that was the reason she was better . told me by edward putman . remarks concerning the accused for introduction to the discovery of those that afflicted them , it is reported mr. parris's indian man , and woman , made a cake of rye meal , and the childrens water , baked it in the ashes , and gave it to a dogge , since which they have discovered , and seen particular persons hurting of them . in time of examination , they seemed little affected , though all the spectators were much grieved to see it . . natural actions in them produced preternatural actions in the afflicted , so that they are their own image without any poppits of wax or otherwise . . that they are accused to have a company about or and they did muster in armes , as it seemed to the afflicted persons . . since they were confined , the persons have not been so much afflicted with their appearing to them , biteing or pinching of them &c. . they are reported by the afflicted persons to keep dayes of fast and dayes of thansgiving , and sacraments ; satan endeavour to transforme himself to an angel of light , and to make his kingdom and administrations to resemble those of our lord jesus christ. . satan rages principally amongst the visible subjects of christ's kingdom and makes use ( at least in appearance ) of some of them to afflict others ; that christ's kingdom may be divided against it self , and so be weakened . . several things used in england at tryal of witches ; to the number of or which are wont to pass instead of , or in concurrence with witnesses , at least or of them are found in these accused : see keebles statutes . . some of the most solid afflicted persons do affirme the same things concerning seeing the accused out of their fitts as well as in them . . the witches had a fast , and told one of the afflicted girles , she must not eat , because it was fast day , she said , she would : they told her they would choake her then ; which when she did eat , was endeavoured . finis . doctor lamb revived, or, vvitchcraft condemn'd in anne bodenham a servant of his, who was arraigned and executed the lent assizes last at salisbury, before the right honourable the lord chief baron wild, judge of the assise. wherein is set forth her strange and wonderful diabolical usage of a maid, servant to mr. goddard, as also her attempt against his daughters, but by providence delivered. being necessary for all good christians to read, as a caveat to look to themselves, that they be not seduced by such inticements. by edmond bower an eye and ear witness of her examination and confession. bower, edmund. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing b thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) doctor lamb revived, or, vvitchcraft condemn'd in anne bodenham a servant of his, who was arraigned and executed the lent assizes last at salisbury, before the right honourable the lord chief baron wild, judge of the assise. wherein is set forth her strange and wonderful diabolical usage of a maid, servant to mr. goddard, as also her attempt against his daughters, but by providence delivered. being necessary for all good christians to read, as a caveat to look to themselves, that they be not seduced by such inticements. by edmond bower an eye and ear witness of her examination and confession. bower, edmund. [ ], p. printed by t.w. for richard best, and john place, and are to be sold at their shops in grays-inn-gate and furnivals-inn-gate in holburn., london, : . annotation on thomason copy: "july. ". reproduction of the original in the british library. eng witchcraft -- england -- salisbury -- early works to . trials (witchcraft) -- england -- salisbury -- early works to . a r (thomason e _ ). civilwar no doctor lamb revived, or, vvitchcraft condemn'd in anne bodenham: a servant of his, who was arraigned and executed the lent assizes last at bower, edmund. b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - robyn anspach sampled and proofread - robyn anspach text and markup reviewed and edited - pfs batch review (qc) and xml conversion doctor lamb revived , or , vvitchcraft condemn'd in anne bodenham a servant of his , who was arraigned and executed the lent assizes last at salisbury , before the right honourable the lord chief baron wild , judge of the assise . wherein is set forth her strange and wonderful diabolical usage of a maid , servant to mr. goddard , as also her attempt against his daughters , but by providence delivered . being necessary for all good christians to read , as a caveat to look to themselves , that they be not seduced by such inticements . by edmond bower an eye and ear witness of her examination and confession . london , printed by t. w. for richard best , and john place , and are to be sold at their shops at grays-inn-gate and furnivals-inn-gate in holburn . . to the right honourable the lord chief baron wild . my lord , when your honour was pleased to approve of my intentions of acquainting the world with this narration , i beheld it with much fear , and had not your lordships incouragements answered all the objections i met with , i had chosen rather to deny the world a knowledge of it by my hand , than to expose it to the critical view of this censorious age ; but now since your lordships former incouragements have transported me through all difficulties , i humbly lay my endeavours at your lordships feet , and hope , that although i have not satisfied my own desires , nor others expectation , yet your lordship will condescend to the acceptance of my endeavours , which are in all things to be found at your lordships service . edmond bower . from my chamber in shaston , april . . witchcraft condemnd , or , a narration of the tryal of anne bodenham . there lived in fisherton anger , adjacent to the city of new sarum , in the county of wilts , one anne bodenham , wife to edward bodenham clothyer , aged . years , who formerly was ( as she confessed ) a servant to doctor lamb of london long since deceased , but in her later years , taught divers young children to read , pretending to get her livelyhood by such an employment . she was a woman much adicted to popery , and to papistical fancies that she commonly observed , and would declare to her neighbours ; she would often tell those , that had converse with her of lucky and unlucky days , which she would have them observe in their employments ; she was likewise addicted much to gossipping ( as the vulgar call it ) to tell strange unheard-of tales and stories of transactions , and things that have been , and might be done , by cunning and wise people ; she was one that would undertake to cure almost any diseases , which she did for the most part by charms and spels , but sometimes used physical ingredients , to cover her abominable practices ; she would undertake to procure things that were lost , and to restore stoln goods , upon which employments she was made use of by many people , and amongst the very many that came to her , there came one anne styles ( then a servant to richard goddard esquire , of the close in new sarum ) who had lost a silver spoon of her masters , and it was suspected by many servants of the house , that the spoon was stollen , who amongst themselves resolved to send this anne styles to anne bodenham , or the cunning woman , to discover the person that had stoln the spoon ; she whereupon having receiv'd from the cook maid bread and meat to give the vvitch , went to the witches house , where she was entertain'd very kindly , and at her comming the vvitch shaked her by the hand , rubbed her head and temples , and told her she knew wherefore she came , but said the wind did not blow , nor the sun shine , nor jupiter appear , so that she could not help her to the spoon ; withall told her , that she should shortly have occasion to come again to her about a greater matter ; and then the vvitch took of the maid . pence , and also bid the maid give her a jug of beer , which she did ; after which the vvitch told the maid the spoon should be brought again shortly , by a little boy which did use to her masters house ; and when the maid came home , she told the cook maid , and elizabeth roswel an other of the servants in the same house , what the vvitch , had told her ; at which time then elizabeth rosewel told anne styles , that master thomas mason , son in law to master goddard , had lost three pieces of gold , of . shillings a piece , and that master mason desired her to go to the vvitch to know who had the same , and withall bid her give the vvitch what mony she demanded , and he would repay her ; whereupon the maid went to the vvitches house again , who bade her come in , and told her she was welcome , and asked her wherefore she came ; to whom the maid answered , for gold that was lost ; and the vvitch immediatly replyed , it was mr. masons gold , and that master goddards boy , robert beck-ford , had been twice before with her about it ; the vvitch put on her spectacles , and demanding seven shillings of the maid which , she received , she opened three books , in which there seemed to be severall pictures , and amongst the rest the picture of the devill , to the maids appearance , with his cloven feet and claws ; after the vvitch had looked over the book , she brought a round green glass , which glass she layd down on one of the books , upon some picture therein , and rubbed the glass , and then took up the book with the glass upon it , and held it up against the sun , and bid the maid come and see who they were , that she could shew in that glass , and the maid looking in the glass saw the shape of many persons , and what they were doing of in her masters house , in particular shewed mistriss elizabeth rosewel standing in her mistriss chamber , looking out of the window with her hands in her sleeves , and another walking alone in her masters garden , one other standing in a room within the kitchin , one other standing in a matted room of her masters , against the window , with her apron in her hand , and shewed others drinking with glasses of beer in their hands ; after the witches shewing this to the maid , she then bad her go home , which when she came home , she asked the people ( she so saw in the witches glass ) what they had been doing while she had been wanting , and by their answers to her she found that they had been doing what she saw they were in the glass , and the maid relating this to elizabeth rousewel , she replyed , that mistriss boddenham , ( meaning the said witch ) was either a witch , or a woman of god . this being about one of the clock in the afternoon the maid went about her imploiment till . a clock in the evening , about which time elizabeth rosewel acquainting the maid , that her mistriss going to borrow money of her daughter in law mistriss sarah goddard , the money was stained black , and thereupon elizabeth rosewel told the maid that her mistriss was afraid of being poysoned by the said mistriss sarah , and by her sister mistriss anne goddard , for that she had been thrice before in danger of being poysoned , and therefore desired the maid to go to the vvitch , to know if there were any such things intended , and the maid as it was almost dark went to the vvitches house , and to her apprehension there was a little black dog that ran before her over crane-bridge , in the way between her masters and the vvitches , and so brought her to the vvitches house , where the doors flew open without her knocking , and the vvitch met her at the second door , and told her , she knew wherefore she came , and that it was about poysoning , and told the maid further that it was intended that her mistriss should be poysoned , and that there was moneys found in mistriss sarahs pocket , that was stained , but she would prevent it ; and further said to her , that it was mistriss sarahs intention to go a journy into summerset-shire , but she would shew her a trick , as she spoke the words , she should break her neck before she went out of the gate ; and then the vvitch took five shillings of the maid , ( that she had received from mistriss elizabeth rosewel ) and so the maid left her and went home , and when the maid came home , she went into master masons chamber , where master mason and mistriss elizabeth rosewel were , and acquainted them with what the vvitch had told her , and upon that , one of them replyed , the devill appeared in the faces of mistriss sarah and mistriss anne , and desired the maid to go again the next day , to know of the vvitch what the time should be that her mistriss should be poysoned , and the next morning about six or seaven of the clock , the maid went to the vvitches house , and carried five shillings along with her , and gave it the vvitch , and told her she was come to know the time when her mistriss should be poysoned , and the witch told her , it should be on a friday , but she would prevent it before that time , and bade the maid come again in the afternoon ; and when the maid returned home , master mason spoke to her immediatly to go again to the witch , to know of her , if one master rawley did intend him any mischief , for winning his money from him at play , and gave the maid two shillings to give the vvitch , and the maid did accordingly go , and did ask of the witch what master mason bid her , and the witch told her that master rawley had intended some mischief against him two several times , and had way-layd him , but she had and would prevent it , and would send him a charm , and took a piece of paper and put therein yellow powder , and so made it up in a cross figure , and gave it to the maid to deliver it to master mason to wear about his neck ; and the witch further told her , that if the charm were about him he need not fear what mony he owed , for no bay liff could take hold or meddle with him , and so the maid returned home and gave him the charm . the next day master mason sent the maid again to the witch , to tell her that he intended some law sutes with his father in law master goddard , and to know of her whether he should have the better of it , and gave the maid three shillings to give the witch , and when the maid came to the witches house and told her what she came for , the witch took her staff , and there drew him about the house , making a kind of a circle , and then took a book , and carrying it over the circle , with her hands , and taking a green glass , did lay it upon the book , and placed in the circle an earthen pan of coles , wherein she threw something , which burning caused a very noysome stinck , and told the maid she should not be afraid of what she should then see , for now they would come , they are the words she used , and so calling belzebub , tormentor , satan , and lucifer appear , there suddainly arose a very high wind , which made the house shake , and presently the back door of the house flying open , there came five spirits , as the maid supposed , in the likeness of ragged boys , some bigger than others , and ran about the house , where she had drawn the staff , and the vvitch threw down upon the ground crums of bread , which the spirits picked up , and leapt over the pan of coals oftentimes , which she set in the middest of the circle , and a dog and a cat of the vvitches danced with them ; and after some time the vvitch looked again in her book , and threw some great white seeds upon the ground , which the said spirits picked up , and so in a short time the wind was layd , and the vvitch going forth at her back door the spirits vanished , after which the vvitch told the maid , that master mason should demand fifteen hundred pound , and one hundred and fifty pound per annum of master goddard , and if he denyed it , he should prosecute the law against him , and begone from his father , and then he should gain it , with which message the maid returned and acquainted master mason . she was sent by mistriss rosewel divers times to enquire concerning sweet-hearts , when she should be marryed , and how she should dis-ingage her self from her sweet-hearts that formerly had solicited her in a way of marriage , the one now in france , the other with whom she broke a piece of gold to bind their contract , to which the vvitch gave her directions , and told her what would be the result and issue of those passages , and of many more of the like nature , that she was sent to propound to the vvitch , and in a short time after , mistriss rosewel sent her again to the vvitch , to know of her when the day should be , that mistriss goddard should be poysoned , and delivered her eight shillings to give the vvitch , so the maid went again to the vvitch accordingly , and gave her the eight shillings , and the witch replyed she could not tell her then , but gave the maid one shilling , and bid her go to an apothecary , and buy some white arsenick , and bring it to her to prevent it , which the maid did , and carryed it to the witch , who said to her she would take it and burn it , to prevent the poysoning , but she burnt it not as the maid could see at all ; then the maid returned home , and told master mason and mistriss rosewel what she had done , who laughed at it . the next day being tuesday , she was again sent by master mason , to know where the poyson should be found that should be given her mistriss , and when the maid had proposed the question to the vvitch , she took her stick ( as formerly is related ) and making therewith a circle , the wind rose forthwith , then taking a beesom she swept over the circle , and made another , and looking in her book and glass , as formerly , and using some words softly to her self , she stood in the circle and said , belzebub , tormentor , lucifer , and satan appear ; there appeared first a spirit in the shape of a little boy as she conceiv'd , which then turned into another shape something like a snake , and then into the shape of a shagged dog with great eyes , which went about in the circle ; and in the circle she set an earthen pan of coles , wherein she threw something which burned and stank , and then the spirit vanished , after which the vvitch took her book and glass again , and shewed the maid in the glass , mistriss sarah goddards chamber , the colour of the curtains , and the bed turned up the wrong way , and under that part of the bed where the bolster lay , she shewed the poyson in a white paper ; the maid afterward returned home , and acquainted mistriss rosewel with what the witch had shewed her in a glass , that the poyson it lay under mistriss sarahs bed , and also spoke to her that they might go together and take it away ; but mistriss rosewel replyed no , let it alone for gods sake , and would not , neither did she take it or suffer it to be taken away . and the witch further told the maid ( when she was with her the thursday ) that the next day being friday , about . or . of the clock at night , there should be sage ale made for her mistriss , and that there should be a white pot set upon the dresser in the kitchin wherein poyson should be put , but mistriss goddard should not drink it , and that mistriss rosewel knew best what to do ; and on the friday night , there was aleset on the fire ( as the witch before related ) the maid being that while sleeping in the hall ; mistriss rosewel awaked her and bid her go into the kitchin , and see whether or no there was not poyson in the cup ; and the maid looked and found something there , and called to mistriss rosewel , and told her there was something in it , which swimmed on the top , and something in the bottom , as the witch before had told the maid should be . and then mistriss rosewel took the same and carried it up to her mistriss , and shewed it her , and the maid afterward asking mistriss rosewel if she had told her mistriss of it , she replyed , that her mistriss knew well enough of it by her looks . the next day following being saturday the maid was sent again to the witch , to get some example shewen upon the gentlewoman that should procure the poyson , upon which the maid went again to the vvitch , and told her for what she was sent . then the witch made a circle as formerly , and set her pan of coles as formerly , and burnt something that stank extremely , and took her book and glass as before is related , and said belzebub , tormentor , lucifer , and satan appear , and then appeared five spirits , as she conceived , in the shapes of little ragged boyes , which the vvitch commanded to appear and go along with the maid to a meadow at wilton , which the vvitch shewed in the glass , and there to gather vervine and dill , and forthwith the ragged boys ran away before the maid , and she followed them to the said meadow , and when they came thither the ragged boys looked about for the herbs , and removed the snow in two or three places , before they could find any , and at last they found some , and brought it away with them , and then the maid and the boys returned-back again to the vvitch , and found her in the circle paring her nayls , and then she took the said herbs , and dryed the same , and made powder of some , and dryed the leaves of other , and threw bread to the boys , and they eat and danced as formerly , and then the vvitch reading in a book they vanished away ; and the vvitch gave the maid in one paper the powder , in another the leaves , and in the third the paring of the nayls , all which the maid was to give to her mistriss ; the powder was to put in the young gentlewomens mistriss sarah and mistriss anne goddards drink or broth , to rot their guts in their bellies ; the leaves to rub about the brims of the pot , to make their teeth fall out of their heads ; and the paring of the nayls to make them drunk and mad . and the vvitch likewise told the maid , that she must tell her mistriss , and the rest , that when they did give it them , they must cross their breasts , and then say , in the name of our lord jesus christ , grant that this may be , and that they must say the creed backward and forward . and when the maid came home and delivered it to her mistriss , and told her the effects of the powder , and the other things , her mistriss laughed , and said that it is a very brave thing indeed . and her mistriss sent her again the same day to the witch , to desire her to send her some charm , or writing under her own hand , that should keep her from ill , and preserve her from danger . and the vvitch took pen ink and paper , and wrote something , and put some yellow powder therein , and gave it to the maid to give it to her mistriss , and bad her tell her , that she must never look in it , and must carry it in her bosom by day , and lay it in a purse under her head by night ; and the monday following , the maids mistriss , master mason , and mistriss rosewel importuned her to go again to the vvitch to know of her whether or no she could not make the young gentlewomen exemplary some other ways , seeing that they could not give them the powder , and whether she could not send a spirit to bring them upon their knees , to ask her mistriss forgiveness ; but the vvitch told her she could not have any power of them unless shee could get her the tayls of their coats , or of their smocks , and if she had but that she could make the house fall about their ears , and could do more than master lilly or any one whatsoever ; which message the maid carryed to her mistriss , upon which her mistriss replyed , that would be pretty to be done , and mistriss rosewel spoke to the maid to cut off the same when they should be a bed , but the maid refused to do it , the young gentlewomen mistriss sarah and mistriss anne , hearing of these transactions about poyson , and that it should be laid to their charge , that they had a designe , and provided poyson to poyson their mother ; being much moved at it , and to vindicate themselves , that no such aspersion might lie on them ( in regard it was also reported , that they should buy one ounce and halfe of poyson that cost d. at an apothecaries ) they went about sarum to enquire whether any such thing was bought , and by whom , that the truth might be discovered , and the aspersion might be removed ; and having found where the poyson was bought , the maids fellow-servant mirian and mris. rosewell told the maid , that her mistris wished her to goe away and shift for her selfe , otherwise they supposed that she should be examined before some justice , and so there might some trouble and disgrace come upon them in the businesse : and the same night the maid went out of her masters house , and lay at one mattershawes the cookes : the next day in the morning mris. rosewell sent her word that she would speak with her at longmans house , and the maid went thither , where mris. rosewell brought her her cloaths , and wisht her to goe to london , and brought her s. which she laid out before to the witch , and d. as a gift from mr. mason ; and mris. rosewell sent to the witch , before she went , to know whether she did approve of her journey to london , and the witch wished her to go , and told her that she would send a paper by her to mr. mason , and did then write in the paper divers crosses and pictures , and other things , and put black and yellow powder therein , and told the maid she should give the same to mr. mason , and bid him use it how he pleased ; which paper the maid carryed along with her as far as sutton towards london , and there burnt it : but before the maid went away from the witch for london , the witch asked the maid whether she would goe to london high or low to which she replyed , what doe you mean by that ? she answered , if you will goe on high , you shall be carryed to london in the air , and be there in two hours ; but if you goe a low , you shall be taken at suttons towns end , and before , unlesse you have help : but before she departed , the witch earnestly desired the maid to live with her , and told her , that if she would do so , she would teach her to doe as she did , and that she should never be taken ; then the maid asked her what she could doe ? she answered , you shal know presently , and forthwith she appeared in the shape of a great black cat , and lay along by the chimny : at which the maid being very much afrighted , she came into her own shape again , and told her , i see you are afraid , and i see you are willing to be gone , and told her , if she was , she should say so , and not speak against her conscience ; and the maid replyed , she was willing to goe , and not to dwell with the witch ; then the witch said , she must seal unto her body and blood not to discover her ; which she promising to doe , she forthwith made a circle as formerly she had done , and looking in her book , and called beelzebub , tormentor , lucifer , and satan appeare , then appeared two spirits in the likenesse of great boys , with long shagged black hair , and stood by her , looking over her shoulder , and the witch took the maids fore-finger of her right hand , in her hand , and pricked it with a pin , and squeesed out the blood , and put it into a pen , and put the pen into the maids hand , and held her hand to write in a great book , and one of the spirits laid his hand or claw upon the witches , whilest the maid wrote , and when she had done writing , whilest their hands were together , the witch said amen , and made the maid say amen , and the spirits said amen , amen ; and the spirits hand did feel cold to the maid as it touched her hand , when the witches hand and hers were together writing ; and then the spirit gave a peece of silver ( which he first bit ) to the witch , who gave it to the maid , and also stuck two pins in the maids head-cloathes , and bid her keep them , and bid her be gone , and said also i will vex the gentlewoman well enough , as i did the man in clarington park , which i made walk about with a bundle of pales on his back all night in a pond of water , and could not lay them down till the next morning . the maid took her journey immediately for london , and about park cooner , two miles on her journey , there overtook her a man on horse-back , who asked her , whether or no she was going for london ? and she telling him yes , he lighted , and set her on horse-back , and went a foot by her about two miles , and then carryed her behinde him to stock-bridge , and then she went a foot through the town , but afterwards rode again , untill she was overtaken by mr. chandler and others , at sutton towns end . friendly reader , what is here related was delivered upon oath at the assises before the judges by the maid her self , and is not a fancy , but a truth ; yet if thou shouldest doubt it , suspend thy judgement till the last , and hear what others depose besides her , and many witnesses usually fully confirme what may be dubious upon one information . i must confesse i have used some other names in the narration before going , mris. goddard , mr. mason , mris. betty rosewell , mris. sarah and mris. anne goddard , and others , but i could not avoyd them , for i have related as the maids evidence was , and should i not have related the ground and foundation of the businesse , or if any of these passages should have been omitted , i should have much covered the wickednesse , and sewed fig-leaves to hide the vilenesse of the witch . and further know , judicious reader , i am not here to give a partiall relation of any thing , or to speak in the praise or dispraise of any person , neither doth it behove me to meddle with any actions of any persons besides the witches and the maids , therefore mistake me not , my intention was not , neither is it , by this , to lay any calumnies or prejudices on mris. goddard , mr. mason , or others , far be it from me ; i must confesse they were something to blame in sending up and down the maid , if they knew the woman to be a witch , and no doubt but they are sorry for it , that such an accident should happen , but the title and drift of the following part of my book , shews , my intent is to discover the practise of the witch , and should willingly let passe any thing else that relates not to it ; but , since i am digressed a little , let me here insert a word or two , and that is thus : there was for some short time some conceivings or thinkings that the young gentlewomen , mris. sarah and mris. anne goddard , should plot and attempt to poyson their mother in law : i need not say much in their vindication , they have already sufficiently cleared themselves , and the relation before shews they knew of no such thing ; besides their stirring and going about to the apothecaries , to finde out the ground-work of the plot , was the first rise and ground of the discovery of the witch : so that they are so far from lying under any imputation , that it is to be acknowledged by all that they were the instruments of its discovery , and therefore mris. goddard or others have no ground to cōjecture any such thing against them : i speak not any thing partially , for mris. goddard is a gentlewoman altogether unknown to me , mr. mason is one whom i never to my knowledge saw , and the young gentlewomen i never had any acquaintance with , and should i speak any thing to their dishonor or disesteem , i should speak it not knowingly : therefore friendly reader , harbour not any prejudicate opinion against any of them , by reason of what is here inserted ; for my owne part i bear none against them , and i hope this will not raise or stir up any in the reader ; for what is before said , is not enough to make them much faulty , but it shews and much aggravates the lewdnesse and wickednesse of the witch . but now to return where i left ; you have heard what hath been the practise of the witch in some measure , now i shall proceed to shew how she got power over the maid , and what miserable torments she was an instrument in bringing on her . mr. chandler son in law to mris. goddard , hearing that his mother in law was in danger of being poysoned , and that a servant of hers had bought the poyson , and was fled or gone away , he forthwith with one other man , william atwood ( that gave intelligence which way she was gone ) made after her , and overtook her neer sutton , and had her into the inne at sutton , and up into a room , she being then and at the time of her being apprehended in a great trembling and shaking , and so continued , and after a while mr. chandler and the other man bringing back the maid towards sarum , upon the way between sutton and stockbridge , the maid did confesse and acknowledge all the transactions and passages between the witch and her , as are related before : and when the maid was brought to stockbridge , in the inne at night , she also confessed the contract she had made with the devill , as is before related , and said she had received a peece of silver of the devill , which she shewed and delivered to mr. chandler , which is accounted to be ten pence half-penny , and the two pins which the witch stuck on her head , she also delivered to him , which he took of her and threw them into the fire , and presently took the money out of the fire again , but found not the pins ; and this was about twelve of the clock at night : and the maid then said upon delivery of the said money and pins , that she should be troubled , for that the devil had promised her that she should never be troubled as long as she kept it secret , and now having revealed it , she feared she should be troubled : and about one hour after , the maid sitting by the fire , upon a sudden fell into a trance , and cryed out she should be thrown into the fire ; and upon that , mr. chandler with the rest that were present with her , held her as fast as they could , yet could hardly keep her out of the fire ; and when the trance was leaving her , the man that went along with mr. chandler , cryed out to him , and bid him look there , poynting behinde the maid , and mr. chandler looking ( as he conceived ) he saw a black shade goe from her , and then she coming to her selfe , mr. chandler with her and the rest went to prayers , and the maid seemed to have such a carriage in prayer as if shee minded it , and prayed fervently , holding fast about mr. chandler's leg , and as they were concluding their prayers , william atwood called to the maid , and asked her what it was that she had thrown into the fire , and she said , it was something that the devil had given her to throw upon mr. chandler : and after prayers were ended , the maid arising from her knees , was not able to goe , and then said , that base and plaguy witch mris. boddenham hath bewitched me ; and afterwards the maid would cry out , and say that the devill , the witch , and the five ragged boyes did appeare before her as they formerly had done when she was at the witches house : and about two of the clock at night , the maid found her self very sleepy , & said , pray god blesse me , i wish it may be for my good , i am very sleepy : whereupon mr. chandler perswaded her to lie upon the truckle bed , which she did , and then mr. chandler lay down on the high bed , leaving the servants of the house with william atwood by the fire side ; and shortly after hearing a great noyse , and a groaning , mr. chandler found the maid in a great agony , and much perplexed , and notwithstanding he himself , william atwood , and the servants of the house held her as much and as fast as they could , yet she was taken from them , and those parts which were holden by them were thrown from them upon the floore , onely her feet which were not holden continued upon the bed , but the head and the rest thrown down , and all the while making a hideous noyse , with skrieking and crying out , in an agony she continued about one quarter of an hour ; and then about four of the clock the same night she was taken again , in the same manner , but onely the people then in the room were able to hold her , and she was not thrown away from them as before ; and about day-break the maid was taken with another terrible fit , and continued in the same about one quarter of an hour , but mr. chandler , william atwood , and the servants in the house could hardly keep her from tearing her selfe : and when the day appeared , and the night was past ; they brought the maid to sarum , and being examined before edw. tucker esq ; one of the justices of the peace for the county of wilts , she was committed on suspicion of the poyson pretended to be provided for her mistris , as before , and the witch also apprehended , and both put into prison , where the maid remained about three weeks till the assises , and was constantly taken with violent fits , as strange , as strong , not parallel to any fits that ever any person was known to have naturally , and so strong in them , that sometimes six men , sometimes more could not keep her from being hurryed from them , although holding her at the greatest advantage that possibly they could take her , keeping her down on a low bed , lying on the same , and every man holding a particular part of her body : so violent were her fits , and so strong was the motion of her body in them . these fits were also as frequent as violent , she having not for the most part one quarter of an hours respite from torment between them , and they continuing halfe an hour , sometimes an hour and more , and in this sad condition she continued sometimes two hours ; and so , many dayes together : and the monday morning following i comming to sarum , where there was a great rumour about the city of a witch that was found out , that had bewitched a maid , and they both were in prison , and that the maid was often troubled with such strange fits that drew both pity and admiration from the beholders , through the perswasion of some friends i accompanyed them to the prison , and when i came into the chamber where she lay , she was then in her fit , and so had been half an hour before i came , and i continued there one hour and half , and all that while her fit seised on her , she lying on a low bed in the midst of a chamber , and severall compassing her , holding her down : the nature of her fits i am unable to demonstrate by my pen , onely thus far , they suddenly seised on her , and would cause an exceeding trembling in all the members of her body , causing her to tear her self unlesse held , and she was so strong in them , that two men could not hold one arm , but many times would be pulled from them , she miserably groaning and skrieking , being deprived of her speech and sight , and many times she grinded her teeth , and sweat in her fits continually , constantly in motion , seeking to tear her self , and when her fits were taking their leave of her , she usually had an exceeding trembling , and a little reposed frame for two or three minutes before her violent hurryings would cease : this being the first time i saw her , and beholding so sad a spectacle , i could not but pity her , and by enquiry of other beholders , i understood she was sensible of what was said in her presence during her fits many times , though she was not able to speak her self , ( as she said between her fits ) and did desire the prayers of all such as came to her , to seek god on her behalf : but there being no minister then in the room , wee our selves went to seek god for her , and after wee had concluded our prayers , the maid continuing in her fits not able to speak or discourse , i then left her for some time , afterwards went ( being accompanyed with a multitude ) into the room where the witch was , where she sate neer the fire in the midst of a room , with many spectators , and she in a very senselesse idle manner and discoursing with them , and now and then cursing them if they used any distastefull words to her ; i finding others conversing with her , after them began to propound some questions unto her , and asked her whether she was sensible of her miserable condition ? she answered , i am not beside my senses . i told her , i did not mean , whether or no she had lost the common reason ( all men and women naturally ( more or lesse ) had ) by a frenzy , madnesse , or the like ; but i told her i meant in respect of her spirituall condition , whether she was sensible of her damnable estate by nature , and the guilt she had contracted on her self by reason of her wicked living , and the vile and abominable practises she had ( as it was to be feared ) used , and whether she had any minde or desire to be saved ? she answered , yes , from the jury ; i replyed , but have you any minde to be saved from hell ? yes , said she , i hope i have . q. on what do you ground your hope on ? a. a good faith in christ . q. do you know what faith is ? a. my good meaning . q. doe you know the fundamentalls of religion ? which must be known , or else there is no hope of any salvation . a. if i doe not , i wish you or some body would teach me , i desire to learn any thing for my good . q. why doe you not desire the prayers of ministers , and their company , to reveal your minde to them , and learn from them , which way you may forsake these wicked courses , and abominable practises , for now it is time to shame the devill ? a. i would very gladly have mr. connant , mr. stickland , mr. stone or any minister come to me to teach me , and to pray for me , but i am resolved never to hear our minister of fisherton more , if i am released , but i know i shall never be , but hanged i will warrant you ; and i wish you would now teach me , and i will learn ; pray with me and i will with you . q. can you pray for your self , and doe you make it your constant businesse to beg guidance and assistance from god , to direct you in the whole course of your life , and daily return him prayse and thanks for the mercies you receive ? a. i can say a great many good prayers , and i say them constantly ; i doe alwayes say the creed forward and backward every night , and other good prayers that i finde in my book . these and many more such questions i propounded to her , she answered me in such manner as abovesaid . before i had ended my discourse with the witch , one came to me , and told me that the maid was now out of her fits , and desired to speak with me ; upon which i went to the maid again , where i found her freed from the violent tormenting of her body ; who sitting up , desired to discourse with me ; upon which i propounded these questions : quest . how doe you apprehend your owne state and condition to be ? ans. oh very damnable , very wretched ; this hand of mine writ my name in the devils book , this finger of mine was pricked , here is yet the hole that was made , and with my blood i wrote my own damnation , and have cut my self off from heaven and eternall life ; the devill came , oh ! in a terrible shape to me , entred within me , and there he lies , swelling in my body , gnawing at my heart , tearing my bowels within me , and there is no hopes , but one time or other will tear me all in pieces ; had i not been held , i had been in hell , the devil never leaves but tels me so ; i see him also now standing on the top of the house , looking on me , and now and then he strives to get me from the people , and i think i were as good goe with him , for then i shall be at better ease and quiet ; i am not able to bear his beating and tearing me , he will kill me , there is no hope , i can scarce breath already , he will torment me as long as i am here , and will carry away my soul , hee tels me so , and i must goe . qust doe you not know salvation is to be had for the worst of sinners , if they are willing to be saved ? greatnesse of sin cuts not off mercy , if any have a minde to be saved ; manasseh voluntarily consulted with familiar spirits , yet had mercy ; christ himself when he was in the world made it much of his work to dispossesse evill and wicked spirits , he crossed the sea once on purpose , and all the work he did , was to dispossesse one possessed , and lodged among the tombes ; your case is not worse then theirs , for yours was a forced act , theirs voluntary , you may have salvation ; are you but sensible of the dishonor you have done to god , and have a minde to break off your league with the devill , and would have salvation . answ. oh , my act was willingly done as well as theirs ; the witch perswaded me indeed , but i freely consented , yet i doe heartily desire salvation with my whole soul ; oh , what would i doe to be freed from hell ! any thing in the world would i doe if i might for all this be saved ; sure i have deserved hell , but if god would have mercy on me , i doe with my heart desire it , and i would beg all the world to blesse god for it : oh the devils torments ! how can i be saved , when it was my own act to sell my selfe into the hands of the devill ! i cannot have one hours rest , and long i cannot be in this condition , the devil in a while will have me , doe what i can for my life , i shall not be able to help my self , i perceive he is too strong for me , and will get the masterdome of me at last : oh this base witch , this wicked damnable woman , that should make me murther my own soul , and would have carried me along with her into hell ! oh how shall i abide her company , it would be my death to see her , i was well enough before i saw her ; no indeed , i was an ignorant wicked creature , and should then have gone to hell , but yet i was not in such torments ; not one man or woman in the world knows my pain how great it is , but i hope this shall be the worst of my misery ; but how can i hope so that deserve hell , and the devill is within me , and if any thing at the present would give me ease , it must bee the burning of the witches cat and dog , for then i know and am sure that the devill will leave me , and goe and torment the witch . but a while i was perswading her that it was but a fancy , and a cure of the devils own suggestions , and not a lawfull cure ; she then fell into another violent fit , and the night approaching , i left her , to follow my occasions that called me thither , and it was not in my thoughts to return to the prison ; but on the next day being tuesday , as i was going in the street , a gentlewoman altogether unknown to my self , met me , and told me that the witch in prison earnestly desired to speak with me , and if i would come to her , she would reveal that to me which she was resolved to keep secret from all the world besides . and also that the maid did wish for my company , and did desire , if any knew me , to finde me forth if they could , and perswade me to come to her . whereupon , i did goe to the prison , and when i came , found her in one of her former fits , not able to speak or see any man , lying foaming , raving , groaning , skrieking , trembling in an unheard of manner , impossible to be related so exactly as it deserves for the novelty ; in which condition she remained all the time i was there , which was about one hour and half , and had been in that fit halfe an hour before i came ; in which time , the violence thereof had wearied six men that held her ; and such had been her condition all that night before , having not one quarter of an hours respit between her fits . upon serious consideration of which , it was thought , that in all humane probabilities 't was impossible for her body and soul long to keep together ; and by her words there was some ground of hope that she had not quite sinned away mercy , but that mercy might be obtained for her : the result of our thoughts that were then present ( being many ) was , to spend that afternoon in seeking god for her ; having a great many there in the presence , and also one mr. allena prisoner , very well gifted in prayer , and some knowledge concerning the nature of this wicked art : i ( for the present ) departed , and saw not the witch , but in the afternoon came to the prison again , about one of the clock ; and when i came , the maid was in her fits , in such manner as formerly , and was not able to speak , being by the violent hurryings of her body ( quite ) almost wearyed , which were so strong , that it was impossible any naturall strength could support her long . before we began our exercise , the maid was set up in a chair , and four or five men endevoured to hold her in it ; but she got out of it notwithstanding their endevours , and tore the chair in pieces , and being hurryed halfe way to the end of the room , they were scarce able to recover her to the bed , that so laying her along they might have the advantage of holding her , but at last by very much strength they got her down , and so had such advantage an they held her ; at which time there came into my thoughts a story which i had long before read in mr. scot's discovery of witchcraft : that one way of discovery was , to bring the suspected party into the afflicteds presence ; upon which i desired that the witch might be in the room that afternoon , while we were seeking god for mercy on the behalf of the maid ; i had my desire granted , and authority to bring them together ; and so the witch was brought up into the maids chamber , but unknown to the maid , she lying this while under most grievous hurryings and tortures of body ; and as the witch came into the roome , divers stood between the maid and the dore that they could not see each other ; at the very instant of time as the witch set one foot within the room the maid gave a most hideous glance with her eyes , and shut them presently after , and fell asleep in a moment , before it could be spoken almost . there were at that time in the room some women that were friends to the maids , that had taken up a resolution to fall foully on the witch and get some blood from her ; for prevention of which i stood by the witch to save her , she being very much afraid , and crying out , the wicked people will scratch and tear me : now to insinuate into her , i began to enter into discourse with her , and said to her as followeth : mris. boddenham , you see here is a maid in a very sad condition , and thus she hath been manydayes ; while i was thus speaking , shee broke forth into bitter speeches against the maid ; saying , ah whore ! ah devil ! she hath belyed me , and the devils will tear her for it , i will warrant you . i replyed to her , mris. boddenham , the businesse now is to know if you can prescribe any thing that can cure her , you have formerly cured divers ( many people say ) that have been in the like condition ; pray prescribe a cure likewise for this maid . she answered , i have cured hundreds , and beleeve can cure this maid also , if you will let me alone with her ; but we suffered her not to meddle with her , but desired her to prescribe what means she used in the same case : to which she replyed , nothing but good prayers , and also hanging something about her neck . and being asked what it was she hung about the neck ? she answered , a spell written in a peece of paper : and heing demanded to whom she did pray for cure ? she answered , to jupiter , he is the best and fortunatest of all the planets , and in such a case as this we always pray to the planet jupiter . i then told her ( after a long discourse of the like nature ) that the businesse that we had her here for , was , to the intent , that since the purpose of our hearts here present was to call on god , and wait on him at the throne of grace that afternoon , to shew mercy to the afflicted maid , it being a lawfull way , and that which hath been a means formerly of prevailing with god in the like nature ; and the way that christ taught his disciples , when they would learn to caste out devils , telling them that it was to be done by fasting and prayer ; therefore we would know of her whether she would willingly joyne with us ? we told her our prayers should be , that god would cast an eye of pity on the maid , and release her from her misery ; that hee would acquit the innocent , discover the guilty , and bring to light the hidden and abominable works of darknesse : she answered , yes , shee would joyn in prayer with us . and when we had concluded our seekings of god , it was desired that the maid might be awaked , for that she had slept ever since mris. boddenham the witch came into the roome , which was almost three hours , and had not been known to sleep , or take any rest in many dayes and nights before ; and i did apparently see , that the maid was , and is the better at ease for the witches presence : the witch presently took hold about me , crying out , oh pray by no means doe you awake the maid ; for if she should awake , i should then be torn in pieces , and the devill would fetch me away bodily ; yet , notwithstanding her cryings out and perswadings to the contrary , i desired the people to awake her ; and they tryed what they could , stopt her breath , put things up into her nostrils , took her from lying along , and held her upright , and struck her extreamly ; yet all the means we possibly could use did not awake her ; which was a great admiration to all spectators , that she could not take any rest for many dayes and nights before , and should be in such violent fits untill the witch came into the room , and then she should be on a sudden so eased of her torments and pain , and fall asleep that no art or means could awake her . i then desired the witch to use what means she could to awake her , which she was very loath to doe , saying , the maid hath an ague , and this sleep would make her well , yet we made her to try to awake her : the witch onely took her by the hand , but trembled extreamly , and called the maid by her name , awake , awake ; and that was the most we could make her doe ; but still begging and desiring the people not to awake her : we seeing there was no remedy or means to awake her , ( for my intention was to have caused them to have discoursed together , thinking by their discourse something might be found out to prove the suspected a witch , and to convict her the more evidently ) i caused the witch to goe forth of the chamber , but she would not goe unlesse i went along with her , for she then said , i should awake the maid , and then she should be torn in pieces ; but i would not yeeld to goe along with the witch , but was resolved to see the maid awake out of her sleep ; but when ( partly by force and partly by entreaty ) we had gotten the witch out of the chamber downe the stairs , as soon as ever she was gone from under that roof where the maid was , into the prison-house where she used to reside , the maid began immediately to awake , in such an orderly manner , as if she had been at the sweetest repose and rest that possibly could be , and afterward having recovered her senses both to look abroad and speak , she said , i blesse god the devill went away from me but even now , and to my owne thinking i have been in so sweet a sleep as ever i had in my life , and to my apprehension was in the most sumptuous pleasant place that ever my eyes beheld , where all the most pleasant sights of flowers and delights are : oh how sorry am i that i slept no longer ! yet blessed be god i am now at ease , the devill went forth of my stomach even now ; indeed he made my body tremble when he went out , but that was the worst he did to me ; he is now departed , he hath stood all this day on the top of the house , in the likenesse of a lyon , with flaming eyes , but he is now likewise gone from thence , and i see him no where , and i hope never to be vexed more : indeed i have deserved to be torn in pieces by him , but my lord jusus christ in mercy hath now freed me , and i am verily perswaded shall not be tormented more , the hour of mercy is now come ; i have indeed had mercy in being kept out of hell , but now i have more mercy to be freed from my pain ; 't is a wonder to me , i should be so well in so short a time , that had more pains on me then ever i could , or shall be able to expresse : my body is now free from pain , my minde is now quieted , sure god hath heard your prayers for me , the lord hath stirred up some people to call on god for my salvation , and i trust he hath heard them ; sure i shall never in the least requite you all for your love , i hope god will likewise shew you all the same mercy , as ( blessed be the lord ) i am this hour made partaker of . i now begin to be hungry , and i thank the lord i have an appetite to my food , i would now eat any thing , and if you would help mee upon my feet , i am confident the lord would enable me of my self to goe about the chamber : which she did doe , and said , the greatest pain she felt was the bruisings of her body , by reason of the peoples forcible holding her , and a swimming in her head by reason of the long distractions of her minde she had lain under , but said , blessed be the lord it is so well as it is with me , i am resolved to serve this god that shewed mee this mercy ; i will hereafter heedfully live , and will for ever avoyd such base company as this witch , and for her i will never have any thing to doe with , while i live ; yet i blesse god , she can doe me no harm , she hath done the worst she can already ; the devill hath told me many times , if i would keep counsell i should not be tormented , but i will not hearken to him , i will speak the truth , though it be my death , for i have dishonoured god too much already . many more such like expressions she used , but are too many to be enumerated . the night being come , we returned prayse to god for his seasonable deliverance of the maid , and because he had mercifully and suddenly given a gracious hearing to our prayers : in this time i desired some to eye the person and carriage of the witch , that was in the prison-house some distance from the maid : who informed me , that as soon as ever the maid awaked , and began to be at ease , the witch began to be tormented , and to roar and cry out , oh the devill , the devill , the devill will tear me in pieces , running from one corner of the room to the other , shaking and ratling her fetters , striking with a stick in her hand those that were in the room , prisoners and others ; crying out , and cursing the maid , saying , oh this whore will be the death of me , she will hang me , and i shall be killed and torn in pieces : and she was in such an hideous rage , that the people were fearfull to stay neer her : i being made acquainted that she was very importunate to speak with me , i left the maid , and was going away , but i at a distance called to her , having then no great minde to come very neer her , she being in such a furious condition , and to satisfie her , told her that the maid was now very well , and i make no doubt but she would in a while be released : she replyed , yes , at the gallows , no where else , for i am sure i shall be hanged ; and said to me , for your part , i see you are a knowing man ; and if you will come to me to morrow morning , when i may speak privately with you , i will tell you all my art : i told her , i would hearken to any thing she would tell me , and would come to her the next morning . the next day , being wednesday , in the morning i went to the prison , where i found the maid then very well freed from her former fits , and was informed , had been all that night before freed from them , and had took her rest very well . i then went to the witch , who desired me to go into a room by my self with her , which i did , and she shut the dore after we were in ; she then would have called for some beer to drink to me , but i would not permit her , telling her , i was resolved not to drink ; she then made me sit down by her , and she took a peece of silver , i think it was a shilling , and offered it to me , telling me i must take that peece of silver of her , if i intended to learn any thing of her : i replyed , i had no need of a shilling , and would not take it , for i was able to give her a shilling ; said she , give me one then , and that will be as well : i replyed , not so neither , you doe not want one . shee then fell a cursing and swearing that i must take that silver of her , otherwise she could not teach me any thing : i replyed , tell me what you can doe first , happily i can doe already what you can , if not , i may learn it afterward : she replyed , thou must keep my counsell , or else all will doe thee no good ; and thou must now promise to me , that thou wilt not come to undermine me , to undoe me : i answered , you need not think so , for you see i am come into a room privately , that none else might know what you teach me . she then said , shee could cure diseases by charms and spels , and had prayers that would doe so likewise ; and they could cure such diseases as the best doctors could not doe ; she could discover stolen goods , and shew any one the theef that had them , in a glasse ; and that she could raise spirits by reading in her books . i asked her , what books she had , and where she had them ? she answered , she had a great many notable books , and she had most part of them of dr. johnson ; and withal told me , if i would keep them secret , she would let mee have them , if i would accept of them : i told her yes , she should let me have what books she would , and i should be very thankfull to her for them ; but desired her to let me see the red book that the maid set her hand to , that was written half over with blood ( being the names of witches that had listed themselves under the devils command . ) she replyed , i cannot help you to that book , for withers hath that , a man that lives in hampshire . but then said i too her , pray let me have what books you can help me to : so she sent her husband with me to her house , with one man more , to deliver mee her books : and when i had them , i left them with a gentleman in sarum to keep them safe , that they might be brought to the fight of the judges at the assises . i then went to the witch , and told her , that the books i had were nothing concerning her art ; i would willingly have that book that did raise the spirits : ah! ( saith she ) that is safe enough from my hu●band , that is a book of charms , he is hid safe , but that thou shalt have it , if i could have my liberty to goe home , for that book is worth thousands of other books , and can doe more ; i will shew the use of him , and what charm thou shalt use to finde out a l. that lies hid in the north part of wilton garden , being hid by the old earl of pembrook , father to the last deceased , and 't is not to be found but by a charm : but for the present i could not have her liberty to goe for it , so that i had it not . and she then also told me that she had been a servant to dr. lambe , and the occasion she came to live with him , she said was , that she lived with a lady in london , who was a patient many times to him , and sent her often in businesse to him , and in particular , she went to know what death king james should die ; and the doctor told her what death , and withall said that none of his children should come to a natural death ; and she said she then saw so many curious sights , and pleasant things , that she had a minde to be his servant , and learn some of the art ; and dr. lambe seeing her very docile , took her to be his servant ; and she reading in some of his books , with his help learnt her art , by which she said she had gotten many a penny , and done hundreds of people good , and no body ever gave her an ill word for all her paines , but alwayes called her mris. boddenham , and was never accounted a witch but by reason of this wicked maid now in prison , and then fell a cursing of and reviling at the maid extremely . having spent out this forenoon likewise , i then left the prison , and departed ; and heard no more of any thing concerning the witch or the maid , onely that the maid remained well , and that the witch would tell those shee esteemed her friends , that surely she did beleeve that i was a witch , and did think i should doe many notable things with her books . and about three weeks after i received a letter from edw. tucker and francis swanton esq ; two justices of the peace , to be at the assise to prosecute against the witch , who withall in their letter acquainted me that the maid was now troubled as formerly , and desired me to come to sarum again , to see if i could discover any thing more of the witches practise , and i came on the friday following the tuesday night in which the maid began to relapse into her former fits , and was tormented as formerly ; and at night about eleven or twelve of the clock , the maid was miserably tormented , crying out , the devill would carry her away before the morning ; and in short time after she was pulled from those that held her , and the people in the room run away for fear : the maid being thrown from the low bed whereon she lay , to the top of the high bed , and her cloaths torne off her back , and a piece of her skin torn away , the candle in the room standing on a table , was thrown downe , and put out ; at which time , there being a little boy that was almost asleep , but with this noyse being frighted , had not power , with the rest , to goe out of the room , stayed there , and saw a spirit in the likenesse of a great black man , with no head , in the room scuffling with the maid , and took her and set her into a chair , and told her that shee must goe with him , he was come for her soul , she had given it to him : but the maid answered , that her soul was none of her owne to give , and he had already got her blood , but as for her soul he should never have ; and after a while tumbling and throwing about of the maid , it vanished away . it came into some of our thoughts that were afrighted out of the maids chamber , to goe into the witches room to see whether she was asleep , and when they came , they found her running about the room with her cloaths off , and her iron fetters about her legs , and asked her what was the reason shee was not in her bed asleep at this time of the night , and why she run about the room ? the witch answered , i cannot keep my bed , nor lie in it at quiet , but am pulled forth by violence . they asked her the reason why ? she replyed , pray what is the matter in your chamber : who being not willing to discover the truth said , nothing , but a childe is not wel , that we are troubled with . the witch replyed , do you not lie to me ? for i know what is the matter as well as your selves . the witch sate then down by her bed side , and there cursing and banning the people , they left her , and went again to the maid , where they stayed all that night , holding the maid from mischieving her self in her fits . that the witch might yet more evidently be discovered , melier damer , alice cleverly , grace stockes , and other women , searched the witch in the gaol , and they delivered on their oaths at the assises , that they found on her shoulder a certain mark or teat , about the length and bignesse of the niple of a womans breast , and hollow and soft as a niple , with a hole on the top of it : and searching further , they likewise found in her secret place another teat , soft , and like the former on her shoulder : and afterward , when the witch was on her tryall , as the women were giving in this their evidence , they were ordered to look on that teat again on her shoulder , as she stood at the bar , who did , and they then said , that the teat was more dryer then , and something lesse then it was before , and did seem not to be so freshly pulled and sucked as before . after which time , i coming to the prison , went to the maid , who was at the present under some inward conflict and horror of conscience , who complained very much of her damnable condition , and said , there was now no hope of her salvation , for the devill was returned again to her , and had got faster hold of her then ever ; and also said , my hope is now quite gone , in vain is it for me to expect salvation : how can god save me ? i know he cannot , and the worst is , he will not ; and it cannot be long before the devill will tear me in pieces . i then told her the occasion of her present trouble might be in giving way to some suggestions of satan . she replyed , i doe as little as i can : but he tels ' me i shall neer be at quiet , untill i get my name blotted out of the red book , that the witch made me set , when i sealed with my blood to be a slave all the dayes of my life to lucifer ; and if i could have that peece of silver i had at that time given me , to give again to the devill , i should then be at rest : but after a while i perswaded her not to harbour any such fancies within her , for that they were the meer suggestions of satan ; which she was at last brought to beleeve : she in a short time after began to fall into her former fits , but not so violent as the former were : but after it was over , i asked the maid whether she was willing the witch should be brought into her chamber , ( knowing that the other time it was a means of her ease ) to which she would not consent for some time : at last i perswaded her to let her come and they should talk together . then i went to the witch to bring her ; and when i came to her , she pretended she did not remember me ; for i heard she was prejudiced against me at this second coming ; for that some had perswaded her that i did but ensnare her , and did what i could onely to discover her ; so that i could not without much perswasion cause her to own any acquaintance with me . i asked her how she did ? who replyed , very naught , not well ; and the maid and i had undone her , for shee should be hanged : i perswaded her to goe to the maid , and talk with her : but she replyed , ah whore ! ah rascall ! i will see her in hell first , i will never see her more , she hath undone me , by raising these reports of mee that am an honest woman ; 't will break my husbands heart , he grieves to see me in these irons : i did once live in good fashion , and did not lie as now i doe ; i am sick in my stomach , i am tormented that i cannot sleep at night , and am almost torne in pieces ; and being not well , i will not goe forth without the dore this day . i seeing i could not perswade her , went to the maid , and perswaded her to come into the presence of the witch ; and after many entreaties i perswaded her to go to her , which she did : but being come into the room , with multitudes of people pressing in along with her ; ( the witch was in a very spacious upper room , that was capacious enough to hold people ) so soon as ever the witch saw the maid , she ran skrieking and crying out from the maid to the further side of the room , where a bed stood , and fell down , she fell on her knees , and went to creep under the bed , but the people pull'd her out again , whereupon she cryed out exceedingly , that there was not any talking to her ; maliciously-cursing those that held her , striking them with her stick , and scratching and biting them , making a most hideous noyse ; words cannot expresse the manner of it ; crying out , have out of my sight this devillish maid , i shall be torne in pieces . i went to perswade her to be quiet , telling her , none shall doe her any harm . she answered , oh! the devill will tear me if i see her : and constantly she kept crying out and roaring . i thought that in half an hour shee would be tyred out , making such a noyse , and then shee must of necessity be silent : but all the while the maid was there , she kept such a roaring and hideous noyse , which was almost an hour : now the maid looking on her , seeing her in such a torment , was at ease ; and the maids ease was her trouble . i being in the presence of the witch this while , had it come into my thoughts , that mr. holland mr. tucker's clerk , had told me the morning before , that he being a day or two before in the prison with others , in company with the witch , he saw about her neck a green silk string , with something tyed at the end of it , like a little bag , hanging down her stomach : hee asked her , what was that about her neck ? she replyed , it was a thing that she could doe many things with ; and if he would give her but half a dozen of ale , shee would make a toad spring out of it : the remembrance of which , caused me to observe if i could see any such thing about her neck , which i did ; i then desired a gentleman that stood by me to endevour the secret getting it away from her ; and to that end some kept a great disturbance , pulling about her : which while they were so doing , the gentleman got away the bag and string about her neck ; which she felt gone immediately : she then roared and cryed out much more then before ; saying , now shee was undone , her jewell was taken from her , her life was lost ; now there was no hope but that she should be hanged . but seeing there was no remedy , or possibility of pacifying her , we all left her in her rage , and the maid went again to her own chamber ; so her being in the presence of the witch , was a second time of freeing her from her torments . we then went and opened the bag so taken away , that hung to the string about her neck : it was a little silk bag , in which there was some powder and pieces of white paper , with severall sorts of seeds in them ; probably such a charm as she did often use : and for the powder , both my self and those that were physitians that saw it , could not otherwise judge of it , but that it was some sympatheticall powder , that should have caused such evidence that came in against her , not to have testifyed any thing prejudicial to her : and probably it might be such a powder , in regard of her trouble of losing it . and magicians write much of the nature of an herb called anacrampferos , and the hearb sowbread will work love and affection in any party whose good will and love they desire to obtain ; and this foolish conceit without doubt she had , to think that the wearing such a powder about her neck would have wrought such a love in the judge and jury , that the one should not have found her guilty , nor the other condemned her . but in this , as wel as in the rest , the devil deceived her : for the assises being held at sarum for the county of wilts , the witch was there arraigned on three several bils of indictment touching her compact and practise of witchcraft ; and found guilty on all three , and sentence passed on her most justly for such practises , by the lord chief baron wilde , then judge of life and death at that assises . after that sentence was passed on her , she was brought from the court to the prison again ; but never valued it , or was much troubled that she was to die . in the evening after her condemnation , mr. langley a grocer of sarum , with others came to the prison to her , and entring into discourse with her , she began to rail against me , and said i had betrayed her and wronged her , and they ( to please her ) spoke against me : likewise , she hearing that , began to be familiar with mr. langley , and told him that she lived with dr. lambe , and he taught her to raise spirits , and she told him how people came to learn it : if those that have a desire to it , doe read in books , and when they come to read further then they can understand , then the devil will appear to them , and shew them what they would know ; and they doing what he would have them , they may learn to doe what they desired to do , and he would teach them : and further she did in generall terms confesse to him , that she did what the maid had told of her , and did likewise promise him her books , but because i did prosecute her , and informed the judge what she told me , she would not teach me any thing ; but because ( as she said ) mr. langley seemed to be a good honest man , she would let him have her books , and teach him her art . i went from sarum to dorchester after the judges to the assises , and after i had accomplished my businesse i had there i returned to sarum again , to speak with her , and to see her executed : she hearing i came from the judges , and some persons informing her ( though without cause ) i had endevoured for a repreive for her , she was willing to speak with me . the morning before she was to be executed , i went to her ; and when i came there , there was onely with her ( the dore being shut ) mr. foster a minister , who comforted her up to bear death christianly , boldly , and chearfully ; and after he had brought her to that pitch as to promise him she would goe a true penitent to her place of execution , and to die as a lamb , he then kneeled down , and read over to her much of the book of common-prayer , and she repeated it after him : i being at the dore , when he had done , spoke to him to propound some questions , which i told him were very requisite should be discovered : he did goe and say something to her , then returned to me , and told me that she would say nothing to it , and that it was not fit she should now be troubled , but to be left to her devotion ; he also told me that she denyed the things she was condemned for , and that she wrongfully suffered death , and did lament extremely , and desired to die quietly : i replyed to him , god would have more honour by her confession of other witches , then she can have comfort by a few prayers , and a little smoothing up at last . i was resolved to put it home to her , and make her confesse what i could of her practise , and whom shee knew that practised such art ; though what she said would not be enough to convict any , yet it would he enough to suspect and examine them . he replyed , he was very willing truth should be discovered , and so went away . i then told her that this morning was to be the time of her execution , and there was no hope of any reprieve , but die she must ; if any thing moved the judge to mercy , it would be her confessing her faults , and to say truth , and to confesse other witches , and to tell what things they had done , that they might be convicted : she answered me , if i must die this morning , i care not ; and swore three times one after another , by the name of god , she was prepared to die : and for confessing she said she would never say that the maid told truth , but the maid belyed her , and the devil would torment her for it ; and as she had dealt with her , she said , she prayed to god that he would deal with her ; and for her part , she would never forgive the maid the wrong she had done her : and further said , that before she had been put to this shame , she would have given forty pounds for the saving her life ; but now she would not live if she should , but was resolved to be hanged , and her earnest desire was that she might be buryed under the gallows : and she said , she had made her will , and given legacies to many of her friends . but i told her , her husband might choose whether he would let them have them : she replyed , if he doe not , the devill shall never let him be quiet . she also said she had writ a letter , and put it into her pocket , which was to her husband , that he should never live in his own house more ; and that her will was to goe directly to the gallows , and there be hanged , and then brought back into her owne house , and there to be shrowded , and then to be carryed back to the gallows , and there buryed . her will was also , that the women that shrowded her should goe into her garden , and gather up all her herbs , spoyl all her flowers , and tear up the roots . she also was very desirous for drink , and had not mr. undersheriffs prudence been such as to restrain her from it , she would have died drunk : she said , she would not have any psalm sung , or any prayers for her at the gallows ; but she would have a psalm sung at the gaol , and immediately she her self began to sing . i also asked her who she knew to be witches ? she said , she knew none but withers , that lived by rumsey in hampshire , he did use to make charms for her ; and he did help the woman that was owner of the brick kill by sarum to a spell , and she did frequent him for a while ; and he could do the most tricks of any one she knew : shee did also name one or two more that she said was able to do many such things as she could . i asked her , whether she had any ground or testimny that repentance was wrought in her ? she replyed , i hope for all this to be saved by my saviour the lord jesus christ : and i defie the devill ; and i am wronged and abused , and so these rogues and rascals shall all know , for all this yet ; and then she swore an oath , i that they should . she then would make a shew of sorrow , complaining , i have not been in bed these three nights , but have been abused , and the maids that were with me last night stole the money out of my purse , that i had there to pay for my supper , and to buy me some drink ; and then she would make a noyse as if she wept ; that i my self , and i also desired others to observe , but she was never seen to let fall a tear ; but yet many times she would make such an artificiall noyse , that one would have thought she wept : and in such discourse she spent the morning : and if any did bid her pray , she would swear at them , and revile them . mr. under-sheriff coming into the prison to her , told her , she must goe along with him to the place of execution . she replyed , be you ready , i am ready , in a jolly manner , and forth she went : but before mr. undersheriff came in , i had so perswaded her , that when she came to the place of execution , she would confesse every thing ; and in regard she should not be able to speak loud enough , she desired me to stand by her , and she would tell it unto me , and i should speak it out to all the people : which i told her i would : and she said , she would then tell every thing , and keep nothing secret . afterwards she fell into a rage , and wished for a knife , she said she would run it into her heart-blood : being replyed unto by some , oh mris. boddenham you would not offer to doe such wickednesse , would you ? she swore by the name of god , but she would , had she a knife . she then went forth to the place of her execution , where a numerous company were spectators ; and as she went along towards the gallows , by every house she went by , she went with a smal piece of silver in her hand , calling for beer , and was very passionate when denyed ; one of the men that guarded her on the way , told her that mr. sheriff would not let her be buryed under the gallows , upon which she railed at the man extremely that told her so , and said , she would be buryed there . when she came to the place of execution , she went immediately to goe up the ladder , but she was pulled back again and restrained : i then pressed her to confesse what she promised me she would , now before she dyed , but she refused to say any thing . being asked whether she desired the prayers of any of the people , she answered , she had as many prayers already as she intended , and desired to have , but cursed those that detained her from her death , and was importunate to goe up the ladder , but was restrained for a while , to see whether she would confesse any thing , but would not : they then let her goe up the ladder , and when the rope was about her neck , she went to turn her self off , but the executioner stayed her , and desired her to forgive him : she replyed , forgive thee ? a pox on thee , turn me off ; which were the last words she spake : she was never heard all the while she was at the place of execution to pray one word , or desire any others to pray for her , but the contrary . thus you have her wicked life , her wofull death . those that forsake god in their lives , shall be forsaken of him in their deaths . a postscript . history often speaks , and common observation assures us , that bees gather excellent honey out of the bitterest herbs : so , were we wise , we might make good use of this foregoing relation : wherein we may consider how the devill gulls and deceives the souls of the sons of men , he ( without doubt ) to bring them into such an unhappy league with himself , promiseth them to be no inferiors to the greatest in the world . to the poor hee promiseth food ; to the sick , health ; to the irefull , to be revenged ; to the curious , knowledge ; to the ambitious , honour ; and the satisfying lusts to the lustfull : he makes large promises when he means no such thing : could ever any man at the last say he was a gainer by his contract with satan ? indeed he promised adam fair , but the conclusion was a turning out of paradise ; he promised sodome fair , but the conclusion was burning : and how many can our experience testifie of , that ( without doubt ) after their league with him , built many castles of hope in the air of their thoughts , of their future happynesse ; but what a sad end have they came unto ! how many hanged and burned ! and when they need most protection from the devil , they have been most disappointed by him : shall any therefore wilfully be deceived by his allurements ? suppose the best , that such a shamefull end shall not betyde them : yet is there any happynesse or any good to be found in the devils service ? can he procure lost goods , can he restore decayed health , can he satisfie a proud heart , can he content the ambitious minde , can he satisfie a fleshly lust , can he bestow on thee and let thee really enjoy all the glory of the world ; yet he cannot save thee from death : can he prolong thy life in the land of the living , he cannot create comfort to thee in the day of gods wrath : what will you then doe ? indeed your lusts perhaps by him have been satisfied , your health by him recovered , your lost goods by him restored , your ambitious minde something for a while quieted : but all this while your soul is not saved . consider how god himself pities thee : what will you doe , saith the lord in the day of my wrath ? intombing your souls in the world will not shelter you , nor your agreement with hell and death cannot relieve you : besides , what outward , temporall , forenamed accommodations you have by him , as health , wealth , and the like ; you give a dearer rate then the most chargeable physician in the world would or possibly could demand of you for the restauration ofyour lost health ; and it is much sweeter , easier , and lesse charge , to goe so long a voyage as to the indies , and there dig for gold and silver , accounting all its difficulties , then to have it of the devils sending or bringing it to us . in this sad foregoing relation , thou hast the great and glorious attributes of gods justice and just judgement , and of his rich mercy and free grace . to demonstrate the last first : friendly reader , thou hadst in this narration the torments of a poor maid , so fully expressed , that in the reading thereof thou mayst take notice of the goodnesse of god in her support ; sure i am , no naturall strength could have subsisted under such violent and strong racks , tortures and pangs as did seise on her for almost five weeks : besides , a maid so poorly principled as she was ; for as she could not read , so shee could not answer , neither did she know , but was altogether ignorant of the fundamentall grounds of religion ; and besides , lived profanely , yet in the extremity of her condition , and in the lowest ebbe of her sorrows , there was a ground of hope , and expressed by her self in such terms as these : being asked whether she gave way to the devill , in yeelding to any thing that he suggested into her thoughts and minde : she answered , no : indeed ( saith she ) the devill now appears to me from the top of the house in a fearfull shape , with flaming eyes , and calls to me to come away : but i tell him , i cannot , i am held , and glad i am that i am held , else i am afraid i should be carryed away by force . and at any time , when she had a little ease from the violent hurryings of her body , she was desirous to discourse , and said , she would not keep the devils counsel ; the devil ( saith she ) claims his promise , and would have me away , for i have given him my soul : but , saith she , i know my soul is none of mine own to give , christ hath bought it , and his it is , & none of my mine ; and though i did so wickedly as to promise it him through the perswasions of a witch , which i am heartily sorry for , yet i have not my soul in my own custody to dispose of as i will ; and this ( saith she ) i tell him , but it will not satisfie him . what ever questions she was asked against her self between her fits , when she was able to speak , she would freely relate it , though never so much against her self ; replying , i have deserved death and hell a thousand times over , and if god shew me mercy , sure i doe not deserve it , yet i hope god will : i finde ( saith she ) that the devill is within me , he is got into my stomach , and there he lies , and hath broken all my bones , yet i hope to be saved at last ; i know god is mercifull , the devill had else torne my body in pieces , he hath tryed what he can , but god hath yet kept me , and i beleeve he will still for all the devill and this wicked base woman : and further she said , i heartily desire the prayers of the ministers and all good people , i doe desire it surely with my whole soul , for though i am a sinfull wretch , yet sure i doe beleeve god will hear their prayers for me . and many other expressions she used , which are set down in the former narration . i onely relate these here , to shew the divine support she had in her distresse . and reader , hadst thou seen the strength of her spirit , and of her minde in giving in her evidence , thou wouldst have beleeved she spoke truth : and i think there are none of an unprejudicate opinion , but did beleeve what she then said : she sometimes in her accusation , or rather in her evidence , accused her owne obnoxiousnesse , and how guilty she her self was of death and hell : and after sentence was passed on the witch , i came to the maid , and asked her whether she was willing the witch should be reprieved ? she replyed , with all my heart , and glad i should be if any body could prevail for her reprieve ; and i doe wish some body or other would try , if they did think they should not sin in so doing : she then at the same time wept exceedingly , and complaining , oh my madnesse and my folly ! oh wicked creature that i am , that ever i should sin against so good a god , that hath been so mercifull to me in my torments ! surely the devill in one of those long nights would have carryed me away , had not god been mercifull to me : how hath christ preserved me ! did i ever deserve svch mercy ? sure i did not ; and it will be my sorrow so long as i live , should i sin against so loving a christ , and give away my soul from so good a god , and all by the perswafions of so base a woman : how can i forget this ? surely i shall never forget it as long as i live : i am resolved to serve such a god as this is , i will not count any thing too hard to doe for him that would have mercy upon me , that had given my soul to the devil . i am not yet too old to learn , i will learn to read , sure , if god will be pleased that i shall , though i break my sleeping time to learn ; and i will , if possibly i can , get into some good ministers house or service , because i would not have any let from living a holy life : i wil learn the knowledge of religion , that i may serve god , since i have done so much to his dishonour . i am this day to go away home , i hope now to begin a holy life : and many more gracious expressions she used , that those that were present can testifie as well as my self . all which she spoke weeping bitterly : and longer discourse i had had with her , but by reason of her much weeping , she had not freedome of speech . i relate not here any fancy , but a reall truth , and i beleeve all my own actions are under diviue observation , and i should much offend , if i should under pretence of relating truth , do otherwise ; and truly i doubt not but all these transactions and providences , are but the fore-runners of her day of conversion , and god usually , or at least sometimes , makes use of a wilderness condition to be a passage into canaar . o how many souls hath god in heaven , that have had their passage thither by hels gate ? manasses prison was a means to break off his league with familiar spirits , so may i say , a prison was the place , where god in mercy visited this poor maid , and did there disthrone satan , and gave her freedom of spirit and liberty of body in one day ; and i make no doubt but the same god , that hath brought to the birth , and i beleeve brought forth , will not suffer to be despised the day of small things , but will make her a monument to his own praise , and although jacob is but small , yet he shall arise . i come to the period of my narration , and shall close up all with a word or two of the discovery of gods judgement , and justice on the witch . i need not reiterate what formerly hath been said , i have shewed something of her miserable life , and of her wofull death , but nothing in respect of what might be said ; i have only spoken of her practice concerning this maid , but at her tryal there were many other things brought in against her , and there was at the least eight witnesses that gave in their accusations against her on oath , and it was not solely this business that she was condemned for , but many other passages were brought in against her , of many of her vile and abominable practices , which would take up too much time to insert ; but here is enough already said sufficiently to evidence unto the world how vile and wicked she was ; and notwithstanding this her miserable condition ( to the apprehension of all spectators ) she desired nothing more than her end ; thus the devil makes such people willing slaves to himself , and notwithstanding she came to such misery and sad condition , by reason of her wicked practices , yet she would keep the devils councel to the last , and would not discover others in league with her self , although she saw the issue of the practitioners by her self , neither would she forewarn spectators of the like practice ; we may see much of the justice of god herein , that those that will rebelliously harden their hearts against god , shall be judicially hardned by him ; all judgements cannot break the heart , or humble the sinner , if god soften it not ; outward miseries may break the back , not of themselves melt the heart ; all the torments the devils indure cannot bring down their pride , but they remain still proud , though in hell . what a madness rests in the sons of men , to think they can repent when theywill ? i am confident this witch could not shed one penitential tear , though thereby she might have been reprieved from death . 't is dangerous to follow that trade will harden the heart , and 't is usual that those that are so besotted and hardned , as to sin under daily mercies , are in time so hardned , that the worst of judgements and torments cannot mollifie them . this narration was penned to reclame poor people from running after such persons , for the restauration of lost health , or recovery of stollen goods , they may read the issue thereof by this maid , she can and doth speak forth , both by word of mouth , and also by her sufferings she lay under , the misery of such as resort to them ; thou hast heard before how low she was brought , into as sad an estate as poor creature could be brought , and live , both in respect of her bodily torments and inward condition . i have not related every particular word she spake of her condition , neither indeed can i remember them all , but one time she was brought so low with her pain , being in a trance , that when she came to her self , she said to a god●y minister of the city of sa●um then with her , that she was just then falling into hell , and the devil was too strong for her , do what she could for her life , and was carrying her by might and force to hell , and she had irrecoverably been thrown in , had not one little twig ( or stick ) held and stayed her , she had no refuge in the world but that twig , and no support by any , or assistance from any , but that twig , which was the greatest comfort to her she ever met with in all her sorrows , that such a seasonable support should come to her , when she was as she apprehended swallowed in at hels mouth . here see a poor creature , as to its own apprehension , could not lye under greater misery , why then should the devil prevail with any , thus to treasure up to themselves sorrow ? besides the condition of the maid , the witch her self infinitely more bespeaks all not to follow after , or practice such wicked arts . who would willingly have lived her life ? but who then would dye her death ? she had sorrows enough entayled to her practice here , while she lived , but infinitely more now dead ; 't is no indifferent thing , such a practice , but without infinite mercy 't is damnation to the followers of it , and very few are reclamed from it , but as they live , usually they dye . and my friendly reader , not to detein thee from thy more serious imployment any longer , i say , thou hast this relation , truly and faithfully related unto thee ; for what good or advantage would it be to me , to give a false relation of the same ? which if i should , many hundred spectators can disprove me ; but my own heart knows , and all observers can testifie , that the foregoing history , is the birth and true issues of the life and death of the witch ; neither hast thou it penned or illustrated with counterfeit colours of curious language , for i know it matters not what speech we use in telling truth , and i obliged my self in my undertakings to use the same words and expressions as both the witch and maid used , and have not made them speak my words in this relation . it is expected by some , having been urged thereto , to annex to this narration , a word or two concerning the practice of witches , their nature and compact , how they may be discovered , and wherein there power consists ; what power witches have over others , more than any other person , and how they came by their power , and that the practice of this witch , is the way and common practice of such as make compacts with devils ; but those to whom my self am known , do also know , that i have other publike employment , to exercise my pen , and head about , than such a work as this ; but providence casting me on the afore-related business , i could not bury what i knew of it in oblivion , knowing that my self knew the passages in general , aswel as any , and i know none that would take the task to publish it but my self , and i could not ( being solicited by many justices of the peace , that were at the bench and heard the tryal , and other men of eminent worth ) wave i● ; but for clearing any objections in writing , that partial readers might raise on the same , i think it a work needless ; but for the narration , if any notwithstanding what hath been said doubt the truth of it , if it be any living in the western circuit , master clark of the assises , or any of 〈◊〉 clarks or servants , can fully satisfy them the truth of it , and also the truth of it will be made manifest by eminent persons to be beleeved to every clark of assizes of every circuit in england , and they will be able throughout , their whole circuits to satisfy the truth of it to any that are dubious as to the belief thereof . and now friendly reader , having given thee as brief a narration of the judicial proceeding against this witch , as possibly i could , i beg thy candid peru●al thereof , and such an observation of the passages therein , as they call for from thee . finis . notes, typically marginal, from the original text notes for div a e- she named mrs. boddenham , but i name her witch for distinction sake . under the name of mrs. boddenham . pandaemonium, or, the devil's cloyster being a further blow to modern sadduceism, proving the existence of witches and spirits, in a discourse deduced from the fall of the angels, the propagation of satans kingdom before the flood, the idolatry of the ages after greatly advancing diabolical confederacies, with an account of the lives and transactions of several notorious witches : also, a collection of several authentick relations of strange apparitions of dæmons and spectres, and fascinations of witches, never before printed / by richard bovet ... bovet, richard, b. ca. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) pandaemonium, or, the devil's cloyster being a further blow to modern sadduceism, proving the existence of witches and spirits, in a discourse deduced from the fall of the angels, the propagation of satans kingdom before the flood, the idolatry of the ages after greatly advancing diabolical confederacies, with an account of the lives and transactions of several notorious witches : also, a collection of several authentick relations of strange apparitions of dæmons and spectres, and fascinations of witches, never before printed / by richard bovet ... bovet, richard, b. ca. . [ ], p. printed for j. walthoe ..., london : . reproduction of original in bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng demonology -- early works to . witchcraft -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - robyn anspach sampled and proofread - robyn anspach text and markup reviewed and edited - pfs batch review (qc) and xml conversion the faithful and diligent servant of the lord , blessed at the coming of his lord . as it was lately unfolded in a funeral discourse on the death of mr. thomas cawton . and now on the earnest desire of the hearers published by h. hurst . london : printed for tho. parkhurst at the bible and three crowns in cheapside near mercers-chappel , . to the christian reader , and to those who desired the publishing of the ensuing discourse . christian reader , it would be an indecorum , as custom now obtaineth , to send abroad a discourse , without direction where it may seek its entertainment : whether this be to be imputed to the great unkindness of readers , or to the unreasonable multitude of writers , it concerns me very little to enquire , and thee as little to know . to them i send it , who i hope intended honestly , when they desired this plain discourse might be publish'd ; and though perhaps it might be weakness in me to let your desires have this effect on me , yet it is no fault to wish it may , and to hope it will do thee good . it was a plain discourse in my mouth , and it was needful it should be so ; and it is plain now in paper and ink , because i was desir'd to publish what i preach'd : if it be somewhat more concise , it is not without reason ( somewhat being proper enough to the hearers , which might be less proper to readers , who knew not those circumstances the hearers were acquainted with ) . and you need quarrel the brevity of it no sooner than you find you were at the end of it before you were willing . i am sure i had an excellent pattern of fidelity and diligence in gods family , when i had his life in my eye , whose death was occasion of this discourse ; i will not praeoccupate your judgment , whether i have well commended the duty to you , or encouraged you to the performance of it . i pray of you a serious and heedful reading : and i pray to god that he would give you such a heart as he requireth , such a life of holy care to save your selves and others , that god may give you the blessedness of faithful servants in life , at death , to eternity . that this may contribute to all these , prayeth , your souls friend , h. hvrst . april . . luk. xii . ver. . blessed is that servant whom his lord when he cometh shall find so doing . i think i need not give a reason of my choice of this text , when i have told you the occasion of the words : if you will look into the context , you will soon see how great agreement there is in it , to this mournful occasion ; and that there was sufficient reason why i should fix here , where the best encouragement of faithful servants is laid before us , and an example of such an one is to be treated by us . nor shall i need other reason to perswade you to attend to what shall be spoken . our blessed lord , having exhorted his hearers to a readiness and watchfulness , which becometh servants whose lord will certainly come , though they know not when , ver . , . and having encouraged them with the proposal of blessedness , ver . , , in case they do attend diligently to this duty , and persevere in it unto his coming ; and withall , proposing it in so comprehensive a manner , that it did not appear whether it were spoken to all equally , or to some more than unto others : saint peter , either out of desire to know his duty , or out of curiosity to know his lords mind , doth ( as in some other cases he did ) make the enquiry , ver . , whether the parable were spoken unto all , or only to the disciples and apostles , lord , speakest thou this unto us , or even unto all ? unto which query , christ gives such an answer as doth more closely bind our duty on us , and awakeneth all concerned in it , to see to it that they do their duty , be ready for their account , and wait for their blessedness ; and the lord said , who then is that faithful and wise steward , & c ? christ seems to have answered with a check to his curiosity , but with a direction to his and our willingness to our duty ; as if christ had plainly told him , i speak to as many as hope to be blessed by their lord when he cometh , excluding none who pretend to the relation of servants to the lord , or to the hoped reward ; who so would be found faithful in his work , and blessed for it ; who so is either servant or steward , to him i speak ; and according to the proportion of the talents and trust , i do advise to diligence and fidelity in their employs , and assure of blessedness to their fidelity . be then your condition what it will , whether higher or lower in your lords family , if you are in that condition faithful , and wise , and helpful to your fellow-servants , and so continue to be till your lord shall come , you are and shall be blessed . for , blessed is that servant , whom his lord when he cometh shall find so doing . the words i shall , with your leave , briefly paraphrase : [ blessed ] , we so express a good , comfortable , and desirable state : it is well with him that is blessed ; and he is thus well , who is thus well doing , and found in it . [ is that servant , whom , &c. ] this noteth the universality of it , extending to all , and yet pointeth out the persons , who are here put under the character of blessedness ; that servant , though no more ; that steward or ruler , if so much , is the person christ speaks of , who shall be blessed , when his lord , who hath authority and right to require and direct our obedience , who hath right of calling us to account , and of distributing rewards ; when christ shall come , then they who served him faithfully , shall be blessed , and in a good condition . [ when he cometh ] which referreth both to the time when , and to the manner how he cometh ; at what time soever , or in what manner soever our lord shall come , all his faithful servants shall be blessed , for they are found [ so doing ] ; which you must refer , partly to what was spoken more remotely in the parable , and concerneth all according to the capacity in which they are , servants in the family ; and partly to what was spoken in the foregoing verse , where stewards and rulers in the family , giving to the family its portion of meat in season , are described , and supposed to be found faithful and wise in this charge ; and these are they who are so expresly pronounced happy in their so doing . briefly , this so doing , is doing the office of our places , and doing it according to the rule thereof , wisely , faithfully and diligently . the words thus opened , do lay in open view before us , . a lord who will sometime or other certainly come to see what his servants are in their several places doing . . a blessedness or happy condition of some of those servants . . the character of those who shall be happy , which character is made up of the particulars mentioned distinctly in ver . , and summ'd up in the text in so doing . hence then passing by other particulars , i commend to your attention this doctrine . doct. that whensoever , and however our lord shall come , all his servants , especially his stewards , who have been wise , faithful , and diligent in his family , giving to all their portion in season , shall be found in a good and happy state . it is not certain when or how our lord will come ; but whenever it is , or however it may be , they are servants and stewards in happy state who are found fit for , and faithful in the lords service . his condition is and shall be good , who is a good servant to the great and good god. the meanest , and most ordinary servants in the family being faithful , are blessed according to their capacities ; the stewards who are above ordinary servants in their charge , abilities , and account , are also above them in their blessedness , when they are found faithful to their lord. it is a good , and a great imployment to be a servant : it is a better and greater thing to be a steward in gods family , the church of christ . it is the best temper to be wise and faithful in discharge of either , as our lord shall appoint to us and require of us . now in handling this doctrine , that i may speak fully to it , i shall desire you with me to consider , . the time when our lord cometh . . the manner in which he cometh . . the scriptures do assure us his faithful servants are happy . . wherein their happiness doth consist . . why appropriated to so doing , i. e. to giving the portion to each , &c. . why deferred until the coming of our lord. when these are dispatched , the doctrinal part will afford us profitable application . now to the first thing proposed , i answer : . that our lord in his coming , doth not observe the same time towards all ; he cometh sooner to some , he stays longer to others ; our experience and observation herein is an undeniable witness . some parents god hath taken away sooner , and left in younger days both widows and fatherless children : some preachers have had the opportunities of forty or fifty years , when others have been called to their rest at half that period . you know not how long god may continue you to yours , or them with you ; you had not been now mourning under this loss , if god had given to all his faithful ministers the same length of time for their work , to which some attended longer than others have lived . the years of labour to some exceeding by much the years of life given to others . thus or end the life , and of these , some or years end the labours of this servant of god ; yet he dyed not the youngest minister that ever yet dyed . but the unaccountable variety here bids me forbear to enquire farther into it . . that our lords coming is according to his own determined purpose : our times for life and service are in gods hand ; they are reserved with him , and he will come in his own time . were our times in other hands , we might be unseasonably hurried too soon out of life and labour , by unkind hands of ill-willers ; or detained too long by the unwillingness of our friends to part with us . but our lord hath appointed , and will keep his own set-time to come to us . . there can no measures be given beforehand , what time our lord will take to come to us in . nor may we expect any such rules from any by which to guess how long it will be ere our lord will come to you , or me ; thousands have within our time and observation ( if we had heeded it ) been summoned , when all about them have thought they might have continued much longer . parents have lost their children , wives have lost their husbands , and people have been deprived of their pastors on a sudden , when no such calamity was fear'd . our lord hath not made an hour to come sure to any of us , or invested us with a right to another succeeding moment . our rule is , work now , attend on the present business god lays before us , for our lord comes at an hour we know not of , as matth. . , sooner or later ; expected , or unexpected ; seasonably to our comfort , or unseasonably to our friends , relations , and churches grief ; we cannot foretel . sure we are , he cometh not to all at one age , nor to any in any time but his own ; nor with certain fore-warnings of weeks , or days , or hours ; he hath no where told us he will stay a day longer for the youngest of us : it is enough that he doth assure us , if we are faithful in our places , and serve him , we shall be blessed in so doing . and as the time is thus various , so in the second place , his manner of coming is various ; of which next . . gen. there are five several ways wherein the lord is pleas'd to come toward us . . he cometh in publick afflictions , and general calamities upon kingdoms , or nations , or people , among which many of his faithful servants dwell , and are with others oftentimes involved in their troubles and sorrows : when the lord did call ( psal . ) his saints together , vers . , he tells us a fire shall devour before him ; and this is the effect when god shall come , and not keep silence . of such a coming isaiah speaketh in these words , the lord shall come out of his place to punish the inhabitants of the earth , isa . . . the faithful servants of god inhabiting the earth with others , may thus feel the castigatory indignation of their father . and in his prophetick lofty strains , the same prophet doth lively describe this coming of the lord , chap. . , , , , , , verses , who is represented coming with the weapons of his indignation , vers . , and the day of destruction cometh , vers . , to lay the land desolate , vers . , which was indeed accomplisht in its time on jerusalem and the jews after they had rejected christ , and crucified him ; yet then at this coming , those that were faithful , were found in a good condition ; they were blessed who served the lord , and prepar'd for his coming ; though this be not the coming chiefly meant in the text , yet the doctrine is sound in this regard . . sometime the lord cometh in that manner , that particular families or persons are found out by the rod and corrections . lev. . , god speaks of cutting off a house or person . deut. , , . god warneth persons in a family , and the family too ; now if such do not take warning , but provoke him , he will in his own time come to correct or punish such a person or family : of this manner of proceeding are we to understand that of sam. . , , and cap. . . when god doth thus visit persons , or families , he is properly enough said to come against them , and in such cases still it holdeth true , those servants of god who are faithful in their service to god , are blessed , or in a good condition . so eli was , though he smarted under the rod ; and david comforted himself in the prospect hereof , sam. . , though his house should not grow ; though severe corrections and rebukes should cause the beauty of his house to wither ; yet god would give him the covenant-salvation , it should be well with him , in case of such coming : though the text less intend it , the doctrine is both true and useful . . sometime the lord cometh to search and try mens state , and conscience is awakened to make enquiry , and to discover them to themselves . while god stands as at a distance , men are secure ; but when he cometh by his word and spirit , and commands an admission , he sets up that light within the mans soul that discovers what he hath done , what he may expect , and what he farther must do . the word is sharp as a two-edged sword , and searcheth the reins , heb. . . and thus the secrets of mens hearts are discovered , when god cometh with his word , cor. . , among men . when god heweth men by his prophets , and maketh his judgments as the light , hos . . , then he cometh into the heart and conscience . now certainly the faithful and diligent are in a good condition , when their hearts do not condemn them , when they know god will not condemn them . but oh the sad condition of those that dare not look themselves in themselves ! that are self-condemned , and afraid to know what god discovereth at such coming ! the kings of judah , who did not obey the command of the lord , could not endure the prophets , or their word . but josiah who was faithful to god , can bear such a searching word , chron. . . & . ver . who desire to be faithful to god , they dare abide this coming ; it doth discover their sincerity , and declare them happy . in this case ( though not directly intended by the text ) it holdeth true , all gods faithful servants and stewards are found in a good and happy state . but next , which is that coming intended chiefly in the words and doctrine : . when death is the messenger god sendeth to let us know he is coming to us , when he fetcheth us from amidst men , and cometh to take account of each of us ; each man by man , thus visited , is either more or less happy , as he is found more or less faithful and diligent at this coming of the lord ; this is that coming , of which by concurrent vote of our interpreters the text doth speak , as also doth its parallels , matt. . ver . , . and mark . ver . , , . of which i say the less , because it passing with so general consent , needs not much proof . but , fifthly and lastly , the lord cometh in his glory and majesty to raise the dead , and to judg all men . they who now do , shall not eternally sleep in the dust ; god will come and call them out of their beds : the lord jesus will descend with the voice of the trump , and the dead shall hear and rise , to the great , general and last judgment . thus he cometh to judg the world ( psal . . , and . , ) with righteousness , and the people with equity . places that , speaking of the kingdom of the messiah , do include this royal procedure which shall consummate his ministerial government . when he cometh ( as rev. . , ) in view of every eye , for every eye shall see him when he thus cometh ; or as 't is described , cor. . , , , at this coming the faithful diligent servant is in good state . briefly then , whether our lord come sooner or later to try the heart by his word , or families by his rod , or nations , as he did try the jews by more publick calamities ; in these cases the most faithful of his servants and stewards are in the most safe and blessed state ; but when he cometh as the judg of all men to particular judgment , calling each man by death ; and to the general judgment , calling all men before him ; he , and he only is in a good and blessed state , who is found to have been faithful and diligent in his stewardship and service within the house and family of god , giving to each what portion of meat is due to them . which is in the third place now to be proved by the more general testimony of the scriptures . where we find all faithful and diligent servants , and stewards especially , pronounced blessed and happy in their attendance to the work of doing good to all as they are able , and therein serving their lord , and waiting for his coming . so rev. . , blessed are the dead which dye in the lord : death is the greatest , as well as last enemy to our life ; yet if that natural life be spent for the lord , and we dye in him , we are blessed ; for such mens works do follow them , and they rest from their labours . now certainly lesser troubles , and lighter afflictions cannot render him or her unhappy , whom death found and left in a blessed state ; so that to work those works which we would have to follow us , and to dye in the lord , as they prove our fidelity , so they do prove our felicity , and at once prove us good christians , and in good state . again , matth. . , , come ye blessed of my father , &c. these are such who fed , cloathed , harboured , visited , and refreshed those in the lords family , though the least of his family , vers . , which was as much a duty to them who could do it , as it was useful to others for whom it was done : now they are declared happy ones , who had thus , according to their opportunity ministred unto others . and much more will they appear blessed , who have faithfully directed thirsty souls to the fountain of living waters , hungry souls to the bread of life , naked souls to the white robes , wandring souls to the rest of souls . again , matth. . , not he that saith , lord , lord , but he that doth the will of my heavenly father , &c. not a fruitless profession , but a faithful obedience ; not an unactive complement , but a diligent fulfilling the will of our lord , is at last a blessing to us ; he is in a good state indeed , whose lord doth reward his service with an entrance into , and enjoyment of eternal life in heaven . and nothing can alter it to him , who altereth not his course of faithfulness and diligence . such an one is ( jam. . , ) blessed in his deed : now who is blessed in doing his work , can never be in ill-state whilst he is doing it ; and he is in better state when the work done is rewarded : whose work is his happiness , cannot but be happy , whilst he attends his work ; and this is the case of all diligent and sincere observers of gods commandments , the keeping them is a great reward . christians consider it , if glory , honour , immortality , and eternal life , can be a blessedness to us , we are assured of this , for every soul that doth good ( as god requireth ) whether jew or gentile , rom. . . there is a crown of righteousness ( tim. . . for st. paul who had fought a good fight , &c. yea , but if it were limited to his person , none could rejoyce herein with assurance for themselves ; or were it limited to his excellent qualifications , and unparallel'd diligence , few or none of us could argue our own right hereby ; therefore it is added , not for me only , but for all that love his appearing . it is then unquestionable , that when the lord shall come by death and particular judgment to any of us ; and when he shall come in the general judgment to us all , every faithful and diligent servant shall be blessed . and the blessedness of that future state , will as much make and keep every state here in our way to it , good and happy , as gains of thousands yearly will make and keep him rich who loseth some farthings or pence now and then . thus in general , the common and ordinary servants find their diligence and fidelity to be their happiness ; stewards and ministers of the grace of god find it much more their happiness to have been faithful and diligent . so the holy ghost seems to speak for encouragement to the angel of the church of smyrna , rev. . . and cor. . , ministers of the gospel are mentioned , who did handle the word of god faithfully , and commended themselves to the consciences of men , vers . . who did preach not themselves , but christ , vers . . who were troubled on every side , vers . . of these it is said , that light and momentary afflictions work for them a far more exceeding and eternal weight of glory , vers . , . the share ministers shall have in answer to the diligence and faithfulness of their labours , shall be greater than the share of common or ordinary christians at the coming of him who is lord to them all . when each believer hath his crown , and all their joys are full , then are those believers an accession to the glory and joy of their faithful diligent ministers , who labour'd for their conversion , and helped forward their final and eternal salvation , thes . . , . and once for all , that of dan. . , who turn many to righteousness , shall shine as the brightness of the firmament , &c. each faithful minister shall have his aureola , golden ornament added to his crown : though all the faithful servants of the lord shall be as the stars , yet one star differeth from another ; the most bright and glorious will be those who were on earth the stars that christ held in his right hand , rev. . . these scriptures , with others , which might be added , do confirm the blessed future state of faithful and diligent servants , and stewards , who in the lords family attend to their work , and serve the lord by their affording what help they can to all ; and in proportion to their trust and fidelity , shall be their happiness at death and judgment . and in the mean time , in what ever way of corrections or judgments the lord may come to others , and to them while they are among others , and are liable to troubles ; yet they shall be found blessed in publick troubles , blessed in private troubles , blessed under personal trials , at death more , in the resurrection most blessed , happy , and in good state in all these cases . now wherein this blessedness consisteth , is the fourth proposed head of our discourse , to which your attention is now desired , that you may be throughly affected with this undoubted truth , and be brought to a greater resolution for fidelity and diligence according to your talents , and may at last have a larger measure of this present , and that future blessedness , which i thus range before you . . the faithful and wise servant of the lord is blessed in the pardon of his sins , and culpable blemishes , which intermix with his services . he that will be so wise for , and faithful to his fellow servants , as to perswade , direct , encourage and help them to serve the lord , cannot be suppos'd will not be wise for himself , or unfaithful to himself , or neglect to sue out a pardon for his known and unknown infirmities : the good man nehemiah , cap. . , sought this pardoning grace from the greatness of gods mercy , when he reflected upon the great services he had done for god and his church . david , the man after gods own heart , joins this suit for pardon , to his requests for guiding in the ways of god , to which he was fully addicted , psal . . , , . and in midst of troubles he sueth for the same mercy , psal . . ver . , , . when his feet were in the net , v. . when desolate , v. . when troubles were enlarged into distresses , v. . then he pray'd that god would forgive all his sin . so the returning church , hos . . ver . , prays , and god promiseth he will do it , ver . . and so micah . ver . . . now this maketh any condition good and safe : the man whose transgression is forgiven , psal . . ver . , is in every place and in every condition a safe and happy man. god who pitieth infirmities , pardoneth them where he finds sincerity in his servants . he that faithfully warns another , and calls on him to repent , and seek his pardon ; he that faithfully endeavours to engage others to do their duty , and seek for mercy , is a man whom god hath affected , so as to ensure the blessedness for himself which he perswades others to look after . parents , husbands , wives , friends and ministers , who heartily desire and labour to get others into the service of god , on terms and encouragements sufficient to prevail with them , are indeed the persons whom we must in charity believe are pardoned . i should think he were pardoned who commended the grace of his prince , who perswaded to all due allegiance for future , and urged his fellow subject to sue for pardon of what had been ill and undutifully done already . it is certain the faithful are forgiven and blessed therein , though perhaps they have not sense of it , or we evidences to prove it of them . now no condition can come on such a man , to render him miserable or in evil state . . the blessedness of such faithful and diligent ones does lie in that gracious acceptance which god doth afford to them for all their sincere and willing obedience , though imperfect in it self , unsuccessful to others , and altogether unprofitable to god. it is a blessed thing to be accepted with god ; this is heaven upon earth ; this is heaven after we leave earth . the lord rejecteth none that he hath fitted for , and who are faithful in his charge : this was a blessing that david intreated of the lord , psal . . , let the meditations of my heart , and the words of my mouth be acceptable in thy sight , &c. this gracious acceptance did in davids troubles counter-balance the grieviousness of his troubles , psal . . ver . , , with ver . . he could bear the reproach of enemies , when he knew his prayer should be acceptable unto his god. no courtier despis'd by rebels is so happy in his prince's favour , and free access to his prince's person , as such diligent and faithful servants are in their access to , and acceptance with their god. you may guess at what i say by the resentment cain ( of men one of the worst ) had of gods refusing to accept him , gen. . ver . . it cast him down , and fill'd him with trouble . no condition is uneasy to a soul that enjoys gods favour ; for it is better than life , psal . . ver . . and every condition is dark and doleful without his favour . what is hell , but a place where hopeless souls are under the inconceivable tortures of an eternal rejection and separation from god ? what is heaven but a glorious , free , full and eternal state of nearness to god , and of favour with him ? this acceptance is the great blessing god hath promised to such as serve and love him , isa . . . it is the sum of all we obtain through christ , in whom we are accepted with god , eph. . ver . . matt. . ver . , well done good and faithful servant , is enough to make us blessed now ; enter thou into the joy of thy master is fulness of the future blessedness . in every state , and at the coming of the lord , thus blessed is the good servant . . this blessedness of the faithful and good servant , doth lie partly in the peace and tranquility of his mind , perswaded that now sin is pardoned and his duties are accepted : every condition shall at last give place to what is best , and all shall work together for good to him ; though various troubles do toss him , yet they ( like rowling waves ) carry the ship toward the harbour . it is well with him , because he knoweth the knife which lanceth him , doth not make him a sacrifice under avenging justice . and though he is corrected , yet it is under the hand of a father , he is not destroyed by the hand of an executioner . he is satisfied that it is good for him that he hath been afflicted , psal . . ver . , , . when he suffers with others , he seeth he needed it ; so all appears seasonable , necessary and profitable to him , pet. . , we are in heaviness for a season if need be , and for our profit , heb. . ver . . it is blessed to be refined , and god doth by his coming intend this , isa . . ver . , that he may chuse them before others . now this considered , the faithful servants of god do account their condition good , for that it is always tending to , and shall at last end in what is best for them : it is on the increase towards full happiness . . the faithful and good servants happiness doth partly consist in that support which his lord giveth to him under his burthens ; while he submits to the will of his lord waits for him , and doth his duty , he is supported by the presence of his lord : he sinketh not , because the lord upholdeth him , psal . . ver . , . when davids feet did well nigh slip , the lords mercy held him up . it is an unutterable variety of helps that god affordeth to his faithful ones , they are very secret , unexpected , strong and satisfactory , many times beyond the belief of strangers , and the hope of those who receive them , isa . . , in midst of rivers and waters , in midst of fire and flames ; if god promise to be with us , we may account our condition good and safe ; for his presence shall save us from rivers , that they do not overflow us , and from fire , that it kindle not on us . now thus safe and good is the condition of every faithful servant of god , he is pardoned , accepted , bettered , and supported still , the angel of gods presence is with him , and saveth him , isa . . ver . . he is blessed whom god will save , whom god will support . it is sad to be left sinking under our burthens ; but to be supported under them , is next to a blessed freedom from them , or next to a life above them . . however , it may be death shall be the sad consequence of a faithful and diligent servants sufferings with others ; yet he is in this case blessed too : for he might die in peace and joy ; he doth at least die in safety , and free from danger of future evils . it is possible a good servant may die under fears , but he doth not die under danger of condemnation ; who walk in their integrity , enter into their rest , isa . . ver . . though death be an enemy , it is last to a child of god : stewards and servants though faithful and diligent , yet they must die ; but after death there is no other enemy , all is then safe to them : they pass by death to the enjoyment of the love of their lord , to be filled with that love which is inconceivable , and possess that love which is eternal ; from which , nothing can ever separate them , rom. . ver . , . thus death is theirs , cor. . ver . . now that is a blessed state indeed which is so full of safety : how do dying men acknowledg this ! when death brings no danger with it , we are happy indeed : this balaam wish'd for , though he never attained it . the untrusty and slothful servant is unhappy in his death , because he dyeth under greatest danger , he dyeth an evil and wicked servant ; the good servant dyeth as safe as he can wish , and as happy as he can be made . which will appear in the sixth thing , wherein the blessed state of such doth consist : they pass after death immediately into an inconceivable glory , where their souls purifi'd from all sin , and made perfectly holy , enjoy a blessed , though not a full consummated glory : they are in the joys of their master ; they live in the sight of their glorifi'd redeemer , triumph over sin and temptation ; assured of the future resurrection of their bodies , without tediousness of a delay wait for it ; they possess their building of god , their house not made with hands , which is eternal in the heavens , cor. . . they are before the throne , &c. rev. . . thus blessed in life , in death , after death , are the faithful servants of the lord. and yet , this is not all , there is a seventh thing , part of their blessedness , which , when their lord cometh , they shall enjoy , that is the resurrection of their bodies in a glorious conformity to the glorifi'd body of their redeemer . when the lord of these servants and stewards we speak of , shall come and awaken all out of their beds of dust ; his good servants , whose bodies were sown in dishonour , shall receive their bodies raised in honour : those bodies which were sown mortal and weak , shall be raised immortal , and in strength , fit to be the eternal habitation of immortal souls ; and both soul and body united , shall ever live in a most delightful , regular and sinless harmony and friendship . you that admire the unparallel'd beauties of mortal creatures , and judg that their happiness , which is your envy or wish ; withdraw your eye , and look to the grave , whence the rarest beauties are at last to rise , whence the firmest strength , the most desirable activity , and the spiritfullest vigor . and then say whether you can think them less than blessed , who have their part in this resurrection , to allude to that of saint john. nothing shall ever be able to hinder them from this , which though exceeding great , is yet followed with another part necessary to their happiness ; which is , thly , a publick , solemn and full declaration of their absolution from the charge which men or devils , in their accusation of them , would load them with ; nay , the charge wherewith the law would burthen them , shall be fully and solemnly taken off : when they shall be justified before men and angels , from all that from which they could not be justified by the law of moses , act. . , which shall be when our lord shall proceed in judgment towards all , when according to the order of the resurrection , those that are christs , shall be first called , judged and absolved ; when according to the order of the parable , matt. . , those shall be adjuged to glory first , who fed the hungry , cloathed the naked , took into their houses those that were strangers , &c. this i doubt not , you 'l confess is a great happiness indeed : well , when our lord cometh , thus happy shall all his faithful and diligent servants be , who in life laid out themselves in labour for the lord , who in death rest from their labours , and whose labours follow them into judgment , to be examined , pardoned and rewarded according to the riches of grace . thly , our lord , when he cometh , will add another thing to their happiness : they shall then with him , as assessors and approvers of his righteous proceeding with the rest of the world , sit judges of the world ; of this we are assured , jude , the lord cometh with ( or in midst of ) ten thousand of his saints to judg , &c. of this the apostle speaks more clearly , cor. . , the saints shall judg the world : nay , more , we shall judg angels , saith the apostle . this honour have all his saints ; and in this they are blessed : and this is enough to make every condition good to them , until the glorious coming of their lord , until they are thus advanced : in a word , christ seems to promise to his , who are more than the ordinary servants in his family , a more than ordinary degree of this honour , luk. . ver . , , . with matt. . . i will not enquire how far faithful stewards and ministers are herein , next to the apostles , concerned : it is well for them , their faithfulness to souls shall then be manifested and honoured . thly and lastly , christ our lord , when he cometh in the glory of his father judg of all , will , when the solemnity of judgment is finished , and the wicked world is cast into hell , thrown into the place of torment , where their worm dieth not , where the fire is not quenched ; then christ will take all his faithful ones , and pass with them into the inconceivable and eternal glory of his kingdom , brought to the fullest degree of greatness and majesty that is foretold to us . when they shall ever be with the lord , and behold his glory ; when they shall be like to him whom they see , and be filled with that glory that shineth on them ; when all the saints of god , and none others , shall be amassed into one great and general assembly , and all orderly ranged before the throne of god , and the lamb ministring in sinless praises , love and adoration for ever . now certainly , could you and i lift up our eyes towards this illustrious assembly ; could we view them there , we should ever be satisfied , that diligence in , and faithfulness to the service of our lord , according to our capacity , now is , and will , at the coming of our lord , appear to be as much our comfort and happiness , as it is our duty , and ought to be our care . oh then , let us consider , what it is to be acquitted from guilt : what to be approved and rewarded : what 't is to be bettered by all providences : what to die in safety at last : is not this to be blessed ? is not this to die the death of the righteous ? why christians , your faithfulness and diligence shall so be found , and so end , if you continue it . do we believe a glory succeeds our death , a resurrection our burial , a publick absolution our being judged ? shall we sit assessors , approvers , and witnesses to the great judg , and pass with him into glory everlasting ? and shall not our unwearied diligence and faithfulness exercised in his service , prove we believe the truth , and expect this benefit hereof ? i hope now you will be less moved with present difficulties , and more fixed for future diligence in serving the lord , and doing good to his family , expressed here by giving the portion of meat in season ; in which appears the wisdom and fidelity of servants and stewards , and to which blessedness is annexed and appropriated in the text. the reason whereof , is the fifth general head of discourse , and which we shall now briefly touch upon . . wisdom and faithfulness in servants and stewards , are the best qualifications , and comprise all that a lord and master requireth , or need require in them : for wisdom makes them meet for such a trust , and faithfulness encourageth their lord to trust them . and both these appear in their observing what is sit for each person and season , and applying to both accordingly . so when fathers know what is fit for children , and masters know what is fit for servants , and ministers for their people , and accordingly instruct , reprove , warn , encourage , or comfort them : here is both the widom and fidelity requisite to a good servant ; and the lord , who intends in the text to oblige us to all that good servants and stewards should do , hath thus closely couched all our duty in this comprehensive phrase . so the blessedness is appropriated , not to a single duty , but to the universal diligent discharge of all our duty ; which is summed up in this giving to each other our portion of meat in season . . thus we are seasonably minded of that great and necessary duty , which the last and worst age of the world doth neglect ; we are minded of giving mutual help and furtherance to each other in the way of holiness and obedience . our disputing , quarrelling , censuring , and condemning age , is ready to turn one another out of the way , to dispute each other out of the truth , and to quarrel each other for doing their duty , instead of helping each other to do it : but this little becomes servants and stewards in the same family ; this is no part of their wisdom or fidelity ; christ knew we should ( unto his coming ) need each others help , and hath therefore so commended it as our wisdom and fidelity , and so encouraged the discharge of it by this large reward . let us then have so much reason to see the excellency of the duty and temper , and so much religion before god , and love to our selves , as to get this temper that we may do the duty , and receive the reward , and be at last blessed with those we helpt towards heaven . . this giving the portion of meat in season : this charitable benificence , puts a great honour upon religion , and commends it to others : and christ doth therefore expect we should thus adorn our profession ; and he encourageth us to it , by such a declaration of the blessedness of those who attend this duty . a wise , faithful , and diligent physitian credits his profession , and convinceth men , that it is very useful and profitable to mankind . a christian of such a temper in christianity , and so exercising himself to do this comprehensive good in his place , doth as much convince the world , that christianity is of all professions most useful to mankind , who are by it helped forward in the arduous and important affairs of eternity . . thus we are awakened to greater watchfulness over our selves and others , and minded of observing , laying hold on , and improving opportunities ; which , though we are so engaged not to let slip , yet we too too often let fall quite out of our own hands : and that becometh for ever impossible to us , which once might have been easily effected by us . time is not easily redeemed , but opportunities are more difficultly recovered , and for most part once slipt , and for ever lost : well then , might such emphasis be laid on this duty of giving a portion in season , that all might be awakened to heed what opportunities are in their hand . oh consider it , i beseech you , parents for your children , husbands for your wives , masters for your servants , elder ones for the younger , and ministers for their people ; you cannot always live , they must dye , and neither can give or receive helps when death swallows up your opportunities . you 'l never hear him catechising , preaching , praying , and exhorting , who now rests in his grave ; and you are not sure you shall ever have such another . how heedful should we be then to receive our portion when offered , and to offer it to others while we may ; and be so found prepared for the reward which is promised to these good servants , but is reserved until the coming of our lord : the reason of which delay or adjourning of our happiness is the sixth general branch of our discourse , and now cometh to be considered . and so , . the seasons and manner of our lords coming before death and judgment , are notable discoveries of the unhappiness of sinners , and therefore do by a necessary consequence manifest the happiness of the servants of god ; though light is always pleasant , yet it was most pleasant in goshen , when egypt lay in darkness . heaven is always desirable , but when the misery threatned involves the contemners of it , they will appear blessed indeed , who sought it , and obtain'd it . the various coming of our lord doth shew the world the evil state in which the unbelieving and rebellious sinners are found , and so cannot but shew the good state in which the faithful are found to be at his coming . . there is somewhat of royal prerogative in it : god will have his last coming to be the season , because it seems good to him that it should be so . and this were reason enough , though there were no other ; he hath reserved times and seasons in his own hand : and he who gives the reward freely , may ( surely ) choose the time wherein he will give it . that ever he will give , it is grace ; that he will give it at last , is his pleasure ; of which none ever complain'd , when they received the blessing . . there is much of decorum , and due order herein : it would not be so seasonable at any other time ; their service is for the lord their master , and he is the fittest to view their service , and to assign their recompence ; they did not expect their happiness before his coming , and yet they professed they should receive it at his coming ; and now when times and seasons suit their expectations and declared hopes , there appears a just order and harmony between times and things : now the promise , and their hopes are consonant to each other . . there is somewhat of that we call necessary in the case , their happiness is reserved to that time , because it could not be sooner . for , . all the greatest good gods servants can receive before this coming of their lord , is too little and mean to be their blessedness ; besides that , most of external advantages are the rewards of such as shall never have better , and are given to hypocrites , now 't is necessary that faithful servants should stay till they may receive a better reward than hypocrites have . . it is necessary all their work be done , before they receive their full blessedness ; now their work ends not till they dye , then their works follow them , and they are blessed . it is not more necessary a labourer do his work , ere he receive his wages ; or a soldier conquer , ere he triumph ; than that the faithful servants of the lord do all their work ere they are blessed and fully recompenced for it . . full blessedness of gods servants must be in a place and state where all ( not one excepted ) may meet , and be joynt-heirs of the same inheritance . now this cannot be in any place or state , but that to which ( at the lords coming ) they shall be carried . now we come into the world , live a few days , and in small numbers together , and cannot live all together , nor long together ; your tears witness it : but we must be all gathered together ere all tears shall be wiped from all faces , and this cannot be but where our lord will be with us for ever , which will not , cannot be till his coming . . vntil death be conquered , and we raised immortal , which cannot be till the last coming of our lord , we are not able to bear that glory which must be our final and full blessedness : none can see god while they live , mortal flesh is too weak for immortal glory , this is too weighty a crown for heads that must lye down in dust : we must dye , that we may be raised immortal , and so be made capable of our final happiness . vlt. lastly , in a word , the eternal presence of god with us in the immediate fruits of it , is our objective happiness , and necessary to our reward ; and this cannot be hoped or enjoyed whilst we are on this side eternity , and are measur'd by time : but when the last coming of our lord shall determine the periods of time , and fix our eternity , which shall commence at the expiration of time : then he will never more be absent from us , or hide his presence , or abate it to us . this being necessary to our happiness , it is necessary we stay until his last coming ; wherein you will , i hope , and wherein i pray that you may meet the faithful and diligent servants of god , his stewards ; wherein i perswade my self you will meet this faithful servant of christ , whom you now lament , but shall then ever rejoyce with him . sirs , i believe you will scarce doubt the truth i have preached ; i am sure you cannot with reason contradict it : i hope you will not through slothful hearts lose the proposed blessedness which is last , that it may be best to you . i have now done with all the doctrinal part , and think i have spoken to as much as needed to be handled in it : i proceed to the uses of the point ; which i shall confine to these two following : . information : hence we may learn , . that the care and business of christians is as their priviledg , very great : happiness in every condition and state is an exceeding great priviledg ; and to be faithful and diligent in the lords family , according to our talents and relations , is no light and easy care , or work ; it requires much wisdom , and much heedfulness . i wish we were more apprehensive of both , that our endeavour to be faithful might somewhat answer our hopes to be happy ; if you separate them now , god will separate you from them hereafter , when death shall cut you off from your opportunities , and judgment shall cut you off from your hopes . be holy , and serve your lord , as ever you hope to be happy with your lord. . hence learn , the first part of a faithful servants and stewards work is the more troublesome , the last part is most sweet , and satisfactory ; sincerity and diligence are sweetest at last . the idle revelling servant is most at ease when his master is at farthest distance ; but the diligent and faithful servant doth most rejoyce when his work is nearest an end , his master nearest coming , and his reward nearest to his hand . all that is difficult , is at first somewhat harsh to our weakness ; but when difficulties are well nigh conquered , it is greatest quiet and satisfaction to the diligent hand , and willing mind . religion grows sweetest to us at last , if we are sincere in it . . hence learn , that best men , though they shall be fully blessed at last , yet that last shall not be but when the lord pleaseth . none have our times in their hands , to prolong them , or shorten them to their humors or passions : good christians should live too little , and serve god and the church too little , if bad men might measure out the time of their service : such men would send them to their happiness sooner than would be convenient for those that neeed them . and were our arrival in glory at the disposal of our friends , and such as love us , we should be kept longer from it than we would . it is fit it should , and 't is best that it be in god our gracious soveraign and lords hand , to measure out the time of our service , and to fix the time of our reward , which shall be when he cometh ; and he will come when he pleaseth , and never to the loss of his faithful servants . . hence learn , to check the inordinate and excessive grief or impatience of spirit under our losses , in the death of our relations . a thousand disputing thoughts will start up in your breast , which must not be allowed any debate : it is the lord who might have come sooner , though we should possibly think he came too soon ; crush such like surmizes , look rather to the known piety , diligence , faithfulness and labours of your deceased christian relations , and consider to whom they lived servants , to whom they are passed , with whom they now do , and ever shall live . be followers of them , as they were of christ ; that in gods time , i. e. the best and fittest time , you pass to them , and be with your lord and theirs , in fulness of rewards and joys . but secondly , by way of exhortation . since the faithful and diligent servant shall be blessed at his lords coming ; be perswaded , all , whether hearers or readers , especially you who have such examples , and who have a more peculiar concern in the occasion of these lines ; be perswaded to get such a temper of soul , and lead such a course of life , as may best become the servants of such a lord who will come , and as may most comfort you when he cometh . i will not prolixly direct how you may thus do , nor farther move with argument ; i will suppose you willing already , and desirous to hear how you may be blessed in your temper , life and death . . wisdom is necessary ; the verse before my text tells us as much , therefore you must get wisdom from the scriptures . read , consider and remember them , they are the rule our lord hath left for direction of his whole family : the entrance into these , giveth wisdom , and this wisdom will attemper both heart and life , that both may be holy , and the end happy . . settle your resolutions to do all the known will of your lord : let it be your motive why you do , and your warrant when you have done the things that are proper to your places and callings . an unresolved man will never be throughly faithful or diligent : the full purpose of your heart must be to do all the good to all as you can ; which is the will of him who is good to all , and whose tender mercies are over all his works . . whatever advantage you have on men , whether it be advantage of interest or authority , use it all for god , and the good of their souls , who in likelihood will hearken to you , and be advised by you : perhaps you may thus save some . where you may forbid , let not sin be committed , unforbidden : where you may command let not good be omitted through want of your command : use the power god gives you to engage others to serve god. abraham would command his house to keep the covenant of the lord , so do you . . watch over your selves , that you may watch over others ; and ere you pretend faithfulness to others , and diligence and care to make them good , be sure to be good your selves ; none can believe you are in earnest bent on the good of souls , if you neglect your own . first , do the good which your places require , and then perswade others to mind their duty in their places . masters , fathers , and teachers will do more hurt by bad examples , than they can do good by best counsels . . look frequently to the future blessedness , under the conditions with which it is proposed to you and others , in the text , context , and other places : a frequent view of that blessedness , will heighten your desires and hopes : a frequent view of the conditions , will awaken your care , and provoke to diligence , lest you should come short of your hopes , and be disappointed of your best desires . we are apt to forget our hopes , therefore look often to that blessedness ; we are apt to indulge our ease and sloth , therefore look well and often to the terms on which it must be expected . though many weaknesses are passed by and covered , yet wilful negligence and insincerity will not be passed by ; you must be faithful and sincere , if you will be happy and blessed : this light is sown for the upright ; and the spirit in which is no guile , is , and shall be blessed , psal . . . . remember and imitate the best examples that fall under your observation . beside what are recorded in sacred scripture , ( to which you must look ) it will be helpful to you , if you will remember and imitate those whose life and carriage was much in your eye . and let me tell you , in the copy our late faithful brother set you , there are remarkable for your imitation . a prudent care to manage soul-concerns ; a constant unwearied diligence in labours for their good ; an undaunted resolution for known duty to god and man ; a tender and meek spirit , gently dealing with the weak , yet willing enquirers after god ; a ready and full-willing mind to minister on every occasion to the edifying of those he conversed with : an even and steddy practice of what he commended as excellent or urged , as necessary duty , an acquaintedness with the importance of duty and reward . a serious mindfulness of death and judgment , on which he discoursed frequently , and lively ; dying to the world , but living to god , and still valuing most what was so good , god would not , and men could not take from him : which appear'd in his deportment and frame of spirit , when loss of dying children , and uncertain riches , raised his esteem and value of the gospel , and his and your hopes set before us in the gospel ; a heart full of love , and thoughtfulness for your good ; whence those last desires and requests in order to the promoting of your good , which i am informed he left you to consider : prize a guide that will be faithful to your souls ; keep the unity of the spirit into which you are called by the gospel ; and seek god earnestly for both . now could we prevail with you who heard , and with others who read this discourse , to endeavour for such a frame of spirit , and to act according to it , i know there would be more faithfulness , diligence , and mutual hope among the servants of the lord , and his family would be more beautiful in sight of others , and more comforted and edified in their own souls . read then , and read again , and be in your houses ( which should be little families , or churches of god ) in directing , and helping them to heaven , what he desired and labour'd to be amongst you all ; i do think he gave you the copy of faithfulness and diligence , or i would not have thus set it before you ; and i commend it to you as becomes both me and it , viz. it is the copy of one who whilst he was good , was still a man ; but though i could wish you would excel him , i will not flatter you with a hope you will do it ; oh that you would equal him , of whom allow me to say , he could do as much as most of best men , scholars , christians , husbands , fathers , brethren , ministers ; and his will was ever equal to his ability ; the service of his lord was his life : though he lived not on it , he would not , he could not live without it ; by a gracious master sitted for , succeeded in , carried through much work in a little time ; and i believe now rewarded with a crown of life and righteousness , which he knew he did not merit , though he knew it should be his wages . in brief , he was such an one as friends who knew him , desire they may be ; and now is such as they hope they shall be ; such an one as some enemies already ( as i am inform'd ) have wisht they might be , and others will once at last wish they had been . he had a worth known to himself , and others , but it did not puff him up . should i say all i could , strangers would think i exceed , friends would know a better orator might justifiably have spoken more . yet once for all ; if either readers or hearers carp at the character i have given him , i have two things to say : first it will be easier to quarrel at the praises , than to deserve them : next , i would defraud none of the commendation due to them ; nor do i prefer him above all ; there are some ( but too few ) superior in gifts and graces , i hope there are many his equals ; i am sure the most are lower by head and shoulders , who likeliest to misinterpret me , shall have a good wish for them , or rather a serious prayer , testimony of a hearty love to their persons , and unfeigned desire of their own good , comfort and welfare ; and of all these , to theirs , and the church of god , in this , and after ages ; for them i say , i will pray more days , fewer troubles , and that they may be in other things altogether such as he was . finis . only on particular men , women , and children ; but even on whole towns , and countries ; many of which have been miserably afflicted , and some even totally destroyed by tempests , fires , pestilences , and other strange accidents , whereof no cause in nature could appear . and this hath been attested not by one or two private , or ignorant men , but transmitted from one generation to another as the opinion of the most authentick historians , physicians , and divines , grounded on the best , and strictest enquiries of such who have taken indefatigable pains to sift and search out the truth of what they have related : nor have we alone the authority of such , but the consent of whole courts of judicature , and the most learned assemblies of states-men , and divines ; who in all ages by their publick & solemn sanctions have declared their belief , & detestation of such cursed practices . besides the undeniable testimony of the sacred scriptures , ( before mentioned ) to whose unerring suffrage we ought to submit our belief ; and not by our fidelity contradict the authority of the almighty ; and take upon us to be the patrons and champions of those hellish practises we seem to disbelieve . by charmers , in a strict sense , may be understood such as by some spell , or form of words employ their familiar spirits to bring at their call such creatures as they shall demand , rendering venomous creatures disarmed of their noxious quality during their pleasure ; and the most ferose and wild brutes , to become tractable , and couchant . such were they who could suscitate , or call together great numbers of snakes or serpents , and cause them to go of their own accord into the fire , which was inclosed within a magical circle of which dr. casaubon , of credulity and incredulity , gives an account at large , page . . some have charmed flyes , and grashoppers , when the fields have been infested with them , and the fruits of the earth in danger . and of this sort of operators the psalmist seems to speak , ps . . v. . which will not hearken to the voice of the charmer , charming never so wisely . so ecclesiastes ch . . . v. surely the serpent will bite without enchantment , and the . of the prophet jerem. . v. i will send serpents , cockatrices amongst you , which will not be charmed , and they shall bite you , &c. southsayers , were such , as by inspection into the entrails of beasts , or the flying of birds , were wont to prognosticate of weather , what tempests , or other seasons , were like to ensue , they gave their opinions too with relation to other contingencies , as events of battle , the fatality of seasons , or attempts ; this they foretold by some certain omens , for which the heathen priests were wont to inspect the bowels of their sacrifices , according to that in the poet. — consulit exta augur , & absolvens , superis effata recantat . these weather-gagers , were antiently applyed to , to secure corn , ground , vineyards , and cattle , as well as towns , and houses from storms and tempests ; mentioned by seneca in his fourth book of natural questions . they were deputed to a certain office , to observe , & give notice to the people when a storm was coming ; who upon such warning hastened to kill a lamb , or a chick , or some young thing or other ; or if they had none of these to offer , they were to prick their finger , and that blood was accepted and the storm ceased or was prevented . this was indeed a strange kind of oblation , and one might well conclude with seneca , that the clouds have little affinity with blood , or a prickt finger : but what will not the great enemy of souls do , if he can but abuse and delude poor men into a belief that by some outward means tempests may be diverted , that they may have the less suspicion of themselves , and be less suspected by others ; whilst in the mean time they are hereby ensnared into a diabolical idolatry . by sorcerers , such may be understood , who ( having contracted a familiarity , and entred into a confederacy with the devil , or some of his infernal spirits ) consult , and advise with their hellish confederates about the affairs in which they are employed , and make their determinations according to the advice of their familiars . nay many extraordinary things which seem to be done by the sorcerer , are really done by the spirit , so , that they seem to exchange forms one with the other ; the daemon sometimes appears in the shape and resemblance of the sorcerer , & at another time the sorcerer shall haunt ye in semblance of the daemon . of this more will appear , when we come to particular instances in the subsequent discourse . magician is a name which imports the esteem the ancients had for such as could perform feats above the reach and conception of ordinary men , whether by that which is called natural magick , or some stricter familiarity with the inhabitants of the lower world : they were by them esteemed wise-men , for so the word magi signifies ; and that is the name which the turks give to their conjurers , and such as deal in those forbidden arts at this day . such were those whom the hardened pharaoh called for , by their magical operations to perform things semblable , in some sort , and like those wrought by holy moses , by a divine command and power , for the wicked king saw them turn water into blood , rods into serpents , and with multitudes of frogs to cover the face of the earth . nor is it improbable that the evil angels were permitted by an extraordinary providence thus to exert and shew their power , by the hand of their evil ministers , in a judicial way , for the hardening of that seared king : so that seeing the seeming miracles wrought by his magicians , he might be the more confirmed in his obstinacy against the counsel of god by his servant moses . for the sacred text assures us that he was raised up in an extraordinary manner , to be to future ages , an example of the righteous judgment of god upon hardened , self-deluded , and deluding infidels . and some we read of are given up to strong delusions , that they might believe a lie. by a witch , is commonly understood a femal agent , or patient , who is become in covenant with the devil ; having in a literal sense sold her self to work wickedness , such whose chief negotiation tends to the spoiling their neighbours persons , or goods . they have commonly certain excrescencies like teats , or nipples in private parts of their bodies , which their familiars often suck . sometimes personally , and sometimes in a dream , or trance they revel with the evil spirit in nightly cabals and consults . those particularly intended here , are such as are commonly called black witches ; there is besides another sort termed white witches ; these by a diabolical complaisance , or good-nature , are to uncharm and give ease to those the other have afflicted : but sometimes it so happens that one or other of the witches dyes by force of the counter-charm . both these are condemned to death by the divine law exod. . . the suasion of such hath been sometimes sought unto , and used to entice young maids to unclean folly but witches are themselves imposed upon as well as they impose on others ; the grand impostor the devil deceiveth , them , as they deceive those that seek unto them : and the cures which by these imps are performed on the bodies of their deluded patients tend to the tainting and infection of the soul. there are divers other general names for the students of this infernal art , as enchanters , wizzards , dreamers , observers of times , of divers of which there will be instances in the following collection of relations ; but these being mostly included under the definitions herein specified , being much of the same import and signification , it will be superfluous to mention in this place ; but the further notion of those black scholars will be better discerned , as we come to give relation of their several ways , and methods of their operations , as they appear in the subsequent chapters . having thus displayed the various degrees and kinds of those confederates with the lower world , we shall now enter upon the proofs that the heathen priests of old and the idolatrous papists of later date , have been , and are the great promoters of this infernal and accursed defection from the eternal fountain of happiness ; and the great encouragers of daemonolatry , as well as idolatry ( that is to say of devil-worship ) which is the highest homage he expects from his infatuated vassals , and on the account of which he ( principally ) instructs them in the dark and devilish mysteries of hell-craft and fascination . it was alwaies the custom of the nations to seek unto their gods for counsel , in the case of war , and other extremities : and as the holy one commanded his people to seek his face , and call upon his name , and expresly in the first table forbids the making any semblance or likeness of any image , in heaven , in earth , or in the waters under the earth ; thereby strictly forbidding all manner of idolatry : so the wicked angel hath at all times been seducing and alienating the hearts of men from their obedience to the righteous command , by setting up false gods. and as the prophets and holy men of god spake as they were inspired by the holy ghost ; so the idol priests and pythonists delivered the devils oracles to the people : they were enquired of , and sought unto , in relation to future events and contingencies . nay so far had these infernal priests imposed upon the biggotted world , that their daemons , or familiars for their deities were no better ) obtained divine adoration , and wanted not their high-places , groves , and altars ; so this devil-worship was promoted under the notion of religion , and their services abounded with the ostentatious pomps of devilish rites and ceremonies . and as the offering of bullocks , lambs , doves , and such like were ordained by the divine command to be offered in the time of the ceremonial law , when the priest entered into the holy of holies , and that not without blood , as the apostle of the gentiles notes : so were the altars of the ethnic idols steeped in blood , and that not only of beasts ; but they reek't with humane gore : so we read that they caused their children to pass through the fire to that canibal moloch and often in the history of these deluded oriental nations , we read they sacrificed sometimes a youth , sometimes a young damsel , to pacify their incensed deities . in the . chapter of the . book of kings , in that mighty defeat of the priests of baal , when they contended with the prophet of the lord , in the . verse they cut themselves with knives , and lancers , after their manner , 'till the blood gushed out upon them . by which it appears that it was customary for those biggotted wretches to implore the aid of their detestable mock-deities . nor can any one that reads the modern histories of witch-craft and sorceries , be ignorant , that the compacts and confederacies of those deluded ones are confirmed with their blood , either by making their mark with it on certain cov'nants drawn between them ; or by permitting their familiar to draw their blood at those bestial teats ( which for that purpose ) the succubus draws in the parts of their bodies . what were the pythones , or pythonici so much resorted to of old ? but because by the predictions they uttered by the assistance of the black angel , they had got the estimation of prophets , and prophetesses . this made king saul in the . sam. . chap. . vers . enquire for one that had a familiar spirit , or a pythonem as the latain translation hath it : and this was it which caused the king of moab thrice to send his princes and servants to the son of behor ; for they had in their hand the reward of divination , numb . . vers . . so that if they had not believed him to have had such a familiar or spirit , for what reason should they carry that reward with them ? besides they apprehended that he had the power of blessing and cursing , ver . . as the biggotted papists at this day impute to their pythonic priest the pope ; tho it be the command of our great high priest to his disciples , that they bless , and curse not . it is farther observable that balak took balaam to the high places of the idol baal , from one place to another , where they used to offer sacrifices , and expect the answer of their diabolical gods , by the mouth of the priest , who used to divine unto the people . they imputed a great virtue and power to those places where their lying spirits used to confer with them ; therefore when the prophet could not curse israel from one of the high places , the king takes him to another , and to a third , with a peradventure thou mayst have a power to curse them from thence : but the prophet being commanded by god , was compelled to declare to him , in chap. . ver . . surely there is no inchantment against jacob , neither is there any divination against israel . it is evident to any one who hath read the histories and classick authors of former ages that the great apollyon , and abaddon hath uttered his oracles , riddles and sayings not only out of the bodies , & part of the bodies of humane kind , ( as he spake out of the demoniac in the gospel ; and mornaeus de veritate religionis , chap. . quotes it out of diodorus , that oracles were edit a per pudenda puellae ; and there were too your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. e. ) ventriloqui , or such as were heard to have discourse or words uttered and pronounced in their bellies : ) but this spirit hath spoken sometimes out of trees , as in dodonos oak , out of statues , as that of memnoe , and many others , of which more will be said hereafter ; the caves of the earth , and sometimes the open air have resounded with voices , sentences , and noises of this infernal daemon , sometimes assuming the vehicle of one shape , sometimes of another ; and at other times not at all exposing himself in any visible form . it is almost incredible how antient authors abound with relations of this kind , how frequently they mention the feigned gods , and goddesses of the field , of woods , of houses , of mountains , rivers , desarts , & springs , and such like ; offering themselves to men and people , at some times in one shape , at other times in other forms ; requiring worship , ceremonies , and rites after divers manners and fashions ; now and then accosting people with pleasant and diverting encounters and sometimes affrighting them with furious shapes , gestures , and menaces . of these plato in his epominede speaks very largely , treating of the force and powers of the defunct heroes which the latins named lemures & houshold gods , also manes ghosts , and genij , and demons diversly sorting themselves in the air , earth and divers regions of the world , distinguished by several offices , and affairs to which they sometimes apropriated themselves . they had multitudes of other names conferred on them , as fauns , satyrs , nymphs , hamadriades , and a great number of others . the learned antiquary mr. cambden in his britannia , among the antiquities of the romans which he records to have been found in this island , makes mention of divers altars to the diis manibus and other loci genij , &c. and the apostle paul mentioneth many altars erected by the athenians to these kind of deities , amongst which he found one inscribed to the unknown god. but those to whom the gospel of truth hath been preached have been taught to believe that there is but one only true god , and therefore may be well assured that these were evil spirits , and diabolical delusions ; and that paying adoration to their impious shrines , or teaching others so to do , is a doctrine of devils . and that such have been and are still by many barbarous nations acknowledged is evidently confirmed by the universal agreement of all histories , records , and times ; and that they were manifestly seen , known , and familiarly discerned by the outward senses ; cannot by any rational and candid reader be denyed , haveing been so fully proved by testimonies both divine and moral . in the next place we shall compare the idolatries of the roman church with those of the ancients , and prove by natural consequence , that idol worship is a confederacy with devils , and a practice necessarily promoting that detestable sin of witch-craft . 't is very true that the catholick doctors ( as they call themselves ) affirm that they do not teach images to be worshipped ; but certainly when we have enquired into the doctrines , as well as practices of their church we shall find that such like evasions are but jesuitical shams , and pious frauds with which they would wipe off the odium of their gross superstitions amongst the ignorant and credulous . for their jesuites , and fathers generally maintain that images are to be honoured with the same worship that is due to the original , or prototype : so that the images of god , and of the trinity ( for such they are not ashamed to make , as will be seen by and by ) and of our lord jesus christ must be adored with the highest divine worship that any creature is capable to pay : and if any have come short herein , and have not preached up this excess of devotion , the constant practice of the popish church runs counter to their doctrine . they set up images every where in their churches , and enjoin their people to worship them , and the more they cringe and creep , the more devout catholicks they are accounted . and as their predecessors the priests of baal , and the gentile idolaters prostrated themselves , and cryed , and macerated their bodies before their idols ; so the popelings bow before their idols , pray unto them , smoke their nostrils with perfumes , and erect abundance of wax-lights about them , and in loud quires chant the praises of their idol saint , and when this rotten god happens to fall into repair , and to be patcht and mended , happy is he that can get one of the consecrated chips , & present it to some biggotted lady , or nobleman to sanctify their closets . and to convince the world that it is certainly the image that they worship & adore , and not the virtues , or remembrance of the original , they pay a great deal more superstitious homage to a graven image than to a painted one , though they represent the same person ; besides the same image , hath much more reverence in one place than in another , as their lady of loretto , and st. james of compostella , &c. to which you shall have them trot a hundred leagues , or more , in pilgrimage , when perhaps they have the image of the same saint altogether as decent , and as like at home in their own parish church . but all this can be supposed for no other but that they might keep close to the copy of the heathen idolaters , who though they had many groves to moloch , and astoreth &c. yet they had their capital high places ; where ( in case the petit country deities could not give them redress ) they appealed as to a higher court , and with vast presents , and chargeable pilgrimages sought to obtain an answer to their petitions . so the oracle of apollo at delphos had more veneration than any other of his shrines , though many others were erected to him ; but however it happen'd , other climates did not so well suit with the temper , or constitution of that deity ; perhaps they might be too cold , or hot , the catering of the scullion priests , not so agreeable to his pallate as the delphick ragousts and entertainments : certain it was , the god was more sullen , and seemed to be tongue-tyed in other places , or spoke in some language which the priest did not understand ; whereas those at delphos soon resolved the doubts , and answered the petitions of their suppliants . at nants and tours , and some other places they erected a monstrous image to our lord which they call st. saviours about . or . foot high , now this saint , distinguishable from their petty saints by his large bulk and stature , is worshipped by them for the preservation of corn , and of their vines , from cold , frost , and tempest , for curing their horses of the staggers , keeping sheep from the rot , bees from dying , and for defending their lambs from wolves . therefore on his festival where these great images are erected , you may see an infinite number of pilgrims of all ages , and conditions , bringing their gifts to those statues . some bring one thing , some another , according to their qualities , or capacities ; for the idol or rather the priest , are not so squeamish but any thing will go down with them for advantage , and their temples ( like parsonage barns ) will entertain any sort of grain . there you might see vast quantities of wool , corn , thred , butter , bacon , hony , sucking piggs , grapes ; all brought mony , or some other good thing as valuable , and none came without wax tapers , to burn all the while that masses were saying at the altar : so that besides chests full of the fore-recited materials , tables loaden with great pieces of meat , and a number of all sorts of provisions : there have been gathered up , in five hours time , of short ends of candles , full threescore and ten pounds of wax , by the light of which you may certainly see the dreadful idolatry of the romish church . de la mot , sermon at the savoy , . page . . it was , and is the doctrine , and ought to be the belief of every true son of the church of england , that the church of rome is an idolatrous church ; see . article of the church of england ; and then see the d part of the homily for whitsuntide , pa. . where you have these words . that the church of rome as it is presently , and hath been for the space of nine hundred years and odd , is so far wide from the nature of the true church , that nothing can be more , and in peril of idolatry , pa. . that it is an idolatrous church , not only an harlot ( as the scripture calls her ) but also a soul , filthy , old wither'd harlot , and the mother of whoredom , guilty of the same idolatry , and worse , then was amongst ethnicks and heathen , pa. . pa. . with abundance more to the same purpose . my lord chief justice pemberton affirms in the tryal of plunket , pa. . that popery is a religion ten times worse than all the heathenish superstitions . but further to prove that popish idolatry is but ethnick idolatry new dipt , see again what the church of england saith of it in tom. . of her homilies , pa. . and for that idolatry standeth chiefly in the mind , it shall in this part first be proved that our image-maintainers have had , and have the same opinions and judgments of saints , whose images they have made and worshipped , as the gentiles idolaters had of their gods , and afterwards shall be declared , that our image maintainers and worshippers , have used , and use the same outward rites of honouring and worshipping their images , as the gentiles did use before their idols ; and therefore that they commit idolatry as well inwardly and outwardly as did the wicked gentiles idolaters . and concerning the first part of the idolatrous opinions of our image-maintainers . what i pray you be such saints with us to whom we attribute the defence of certain countries , spoiling god of his due honour herein , but dii tutelares of the gentiles idolaters , such as were belus to the babylonians and assyrians , osiris and isis to the egyptians , vulcane to the lemnians , and to such other ? what be such saints to whom the safe guard of certain cities are appointed , but dij presides with the gentiles idolaters : such as were at delphos , appollo ; at athens , minerva ; at carthage , juno ; at rome quirinus , &c. what be such saints to whom , contrary to the use of the primitive church , temples , and churches be builded , and altars erected but dij patroni , of the gentiles idolaters : such as were in the capitol , jupiter ; in paphos temple , venus ; in ephesus temple diana ; and such like . alass we seem in our thus thinking and doing to have learn'd our religion not out of gods word , but out of the pagan poets , who say , excessere omnes adytis , arisque relictis , dij quibus imperium hoc steterat , &c. that is to say , all the gods , by whose defence this empire stood , are gone out of the temples , & have forsaken their altars . and where one saint hath images in divers places , the same saint hath divers names thereof , most like to the gentiles . when you hear of our lady of walsingham , our lady of ipswich , our lady of wilsdon and such other : what is it but an imitation of the gentiles idolaters , diana agrotera , diana coriphea , diana ephesia , &c. venus cypria , venus paphia , venus guidia . wherein is evidently meant , that the saint for the image sake , should in those places , yea , in the images themselves have a dwelling ; which is the ground of their idolatry ; for where no images be , they have no such means . terentius varro , sheweth that there were three hundred jupiters in his time , there , were no fewer veneres , and dianae , we had no fewer christophers , ladies , mary magdalens , and other saints . oenomaus , and hesiodus shew , that in their time there were thirty thousand gods. i think we had no fewer saints , to whom we gave the honour due to god. and they have not only spoiled the true living god of his due honour in temples , countries , cities , and lands , by such devices , and inventions , as the gentiles idolaters have done before them : but the sea & waters , have as well special saints with them as they had gods with the gentiles , neptune , triton , nereus , castor and pollux , venus , and such other . in whose places be come st. christopher , saint clement , and divers others ; especially our lady , to whom ship-men sing , ave maris stella . neither hath the fire scaped their idolatrous inventions ; for instead of vulcane & v●sta , the gentiles gods of the fire , our men have placed saint agatha , and make letters on her day to quench fire with . every artificer , and profession hath his special saint , as a peculiar god : as for example , scholars have saint nicholas , and saint gregory ; painters st. luke ; neither lack souldiers their mars , nor lovers their venus , amongst christians . all diseases have their special saints , as gods the curers of them . the pox , st. roche ; the falling evil st. cornelis ; the toothake , st. apollin , &c. neither do beasts and cattle lack their gods with us , for saint loy is the horse-leech , and st. anthony the swine-herd , &c. where is gods providence , and due honour in the mean season ? who saith the heavens be mine , and the earth is mine , &c. but we have left him neither heaven , nor earth , nor water , nor country , nor city , nor peace , nor war , to rule and govern , neither men nor beasts , for their diseases to cure : that a godly man might justly for zealous indignation cry out , o heaven ! o earth ! and seas ! what madness and wickedness against god are men fallen into ? what dishonour do the creatures to their creator and maker ? and if we remember god sometimes , yet because we doubt of his ability , or will to help , we join to him another helper , as if he were a noun adjective , using these sayings ; such as learn , god and st. nicholas be my speed , such as neese , god help and st. john : to the horse god and st. loy save thee ; thus are we become like horses and mules , which have no understanding . for is there not one god only , who by his power and wisdom made all things , and by his providence governeth the same , and by his goodness maintaineth and saveth them ? be not all things of him , by him , and through him ? why dost thou turn from the creator to the creature ? this is the manner of the gentiles idolaters : but thou art a christian ; and therefore by christ alone hast access to god the father & help of him only . these things are not written to any reproach of the saints themselves , who were the true servants of god , & did give all honour to him , taking none unto themselves , and are blessed souls with god : but against our foolishness and wickedness , making of the true servants of god , false gods , by attributing to them the power , and honour which is due to god only . and , pa. . it is further added , if answer be made , that they make saints but intercessors to god , and means for such things as they would obtain of god : that is even after the gentiles idolatrous usage , to make them of saints , gods , called dii medioximi , to be mean intercessours , and helpers to god , &c. the homily calls it a lewd distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for it is evident that the saints of god cannot abide that as much as any outward worshipping be done , or exhibited to them ; and to attribute such desire of divine honour to saints , is to blot them with a most odious and devilish ignominy and villany ; and indeed , of saints , to make them satans , and very devils , whose property is , to challenge to themselves the honour which is due to god only , see pa. . and , pa. he proceeds , but in many points they have far exceeded in all wickedness , foolishness , and madness particularly in this , they pass the folly , and wickedness of the gentiles ; that they honour and worship the reliques & bones of saints ; which proves that they be mortal men , and dead , and therefore no gods to be worshiped : which the gentiles would never confess of their gods for very shame . and after a great many ridiculous practices of theirs , in reference to the reliques are reckon'd up , the homily concludes that they are , not only more wicked than the gentiles idolaters , but also no wiser than horses , asses , and mules , which have no understanding . great pitty it is that so useful , and pious a detection of the idolatries of the roman church , should be neglected to be read in such a time , when they have the impudence to face us down with their bold and false denyals of their ethnick doctrines , and practises . hereby we see what opinion the reformed church of england hath of their detestable polytheism , or making a plurality of gods ; in this they act exactly as the holy scriptures speak of the workings of antichrist , with all deceiveableness of unrighteousness : and teach up the very doctrines of devils . that the original of this saint and angel worship was from the heathen , is plain from nicephorus , a very credible author , in his church history , book the . cap. . where he informs us that one peter gnapheus , an heretical bishop of antioch , in the fifth century ( which was before the year ) was the first that instituted the worship of the virgin mary , and that her name should be called upon in the publick prayers of the church ; which is likewise testifyed by the historians of magdeburg , cent . . chap. . and this may fairly be reckoned as the first publick entrance and establishment of saint-worship in general ; since 't is probable the blessed mary obtained the honour ( or rather dishonour ) of their misdirected devotions , as soon as any other meaner saint : yet true it is that some private men , transported with blind zeal , and a little tinctured with platoes notions , did before begin to hanker after some such thing , and some of the fathers , now & then , seemed to give too much encouragement thereto , by unwary panegyricks ; and flashes of rhetorick on departed martyrs ; amongst the rest st. jerom was much addicted thereunto , and for the same justly opposed by vigilantius , in a treatise wrote on that very occasion . the worshiping of angels had no better ground , for that practise was anciently introduced by certain hereticks , thence called angelici , as st. augustin witnesseth , ad quod vult deum , cap. . and indeed these seem to have infested the church in the apostles days , occasioning that caution of st. paul , coloss . . . let no man beguile you in a voluntary humility , and worshiping of angels , not holding the head , &c. which the greek scholiast , pa. . thus interprets . there were ( says he ) divers , that under pretence of modesty , forbad them to go to christ by themselves , but that the favour of angels must be intreated to introduce us to god , so theodoret on the same text , p. . useing pretence of humility , they gave counsel to pray to angels ; saying , we could neither see , nor comprehend , nor come to god ; and therefore must conciliate his favour by mediation of angels . it is evident this saint and angel worship is a piece of revived paganisme . for the gentiles besides their dii superi , which they owned to be gods by nature , had their daemons , and their hero's the spirits of brave men departed , whom they worshipt ( just as our papists do , ) not simply and absolutely , but as intercessours for them to the superiour deities . hence tully in his book de legibus , deos , &c. let the gods be worshiped , as well those of the upper house , who were always counted celestial , as those whom their own merits have called into heav'n . and again he says , deorum manium jura sancta sunto , hos letho datos , divos habento ; let the rights of the ghost-gods be kept inviolable , and let them after death be worshiped as second-rate deities , by which is evident how exactly our catholick romans have renewed the idolatrous laws of their heathen ancestours . the gentiles attributed the same offices to their demons , which our papists expect from their saints ; to be mediators , factors , or agents for them , so plato in synopsi . all intercourse between gods , and men is performed by demons ; they are the carriers of mens prayers to the gods , and they bring back rewards of devotion to mortals , so apuleius in his demon son. cuncta coelestium voluntate , numine , & authoritate fiunt , sed demonum obsequio , operì & ministerio . all things ( says he ) are done by the will , power , and authority of the celestial gods , but by the means dispatch , and ministration of demons . by which they did not ascribe an absolute , but only an intercessive power to them . it is certain that the papist can no farther prove their setting up , and worshiping of images to be lawful , and not of heathenish original ; then the israelites could the setting up their calves at dan and bethel , or solomon and the succeeding kings justify their setting up the altars of baal , and moloch , and the rest of their abominations , which are reckoned amongst the highest provocations against the almighty , who always by his prophets warned them against that detestable and crying sin , & denounced the wrath of god against them ; which ever follow'd them with severe judgments for those horrid impieties , in psal . . , to , there the idols of the heathen are called devils , to which they sacrificed innocent blood , so that 't is said in , vers . . the wrath of the lord was kindled against his people , insomuch that he abhorred his own inheritance . one of the first images that ever we read of , that was set up purposly to be worshiped , was that consecrated to belus the successor of ninus amongst the assyrians who were paynimas ; and eusebius testifieth in his , eccl. hist . l. . cap. . or in the greek . the men of old out of a heathenish custom were wont after that manner to honour those they called hero's or saviours . and in the year of our redemption . boniface the fourth pope of rome caused a heathen temple called pantheon , because built to the honour of all the gods , to be dedicated to the virgin mary , and all saints : and likewise instituted that festival called all saints day , wherein the pope himself must read service . diverse also of the images which the pagans had worshipped , were dipt into the name of saints , and under that notion are still worshipped . upon the whole then here is a bare exchange of pagan gods , for popish idols , and heathenish heroes , for modern saints . so that it may be said of them , they have changed their gods , but not their religion . but they are still stocks , and stones , and the work of mens hands , by what names or titles soever they dignify and distinguish them , & are guilty of as much , yea much more idolatry and blasphemy than their predecessors the heathen romans , for they knew not the evangelical rule , and could not be reckoned such willful , obstinate , & incorrigible opposers of the divine command . so that what lamech said to his two wives , may with some alteration be applyed in this case . if the pagan be avenged seven fold surely the papist seventy and seven fold . they pay the same adoration to their images , as they do to god the father , for him they represent by ( sometimes ) the image of an old man with a globe in his hand , and a reverend beard . sometimes they figure the trinity as the heathen poets did cerberus , by an image with three heads , and faces , &c. with a solemn pace they pass before them , and fall down to the ground on their marrow bones , they go pilgrimage to them , present them lamps , and candles , and offer up incense , and gold : whilst some pretending strange miracles and lying wonders , hang up crutches , chains , legs , arms , and whole men of war at their shrines ; as if by them they had been delivered from lameness , sickness , captivity , or ship-wrack , some of these they pretend have more vertue , and holiness in them , than others : such a one ( say they ) was sent from heaven , like the palladium , or diana of the ephesians ; another was brought by angels , a third came it self from east to west , as dame fortune fled to rome . with abundance of such fopperies , wherein they not only act over all the fictions , and fables of the heathenish poets , but vastly transcend them . they invocate their images as gods , bestowing divine attributes upon them ; taking them to be at the same time in all parts of the world , giving audience both in this and the lower hemisphere , at millions of distant places , at once , as well as their privy chambers , as loretto , compostella , canterbury , &c. they solicit them for pardon of sin , and conferring the graces of the spirit , and to bring them into a state of glory after this life . for all which they apply themselves to saints , and angels , as well as to god the father ; which is plain by the words of their prayers , in their several offices , by all which it evidently appears , that these bigotted wretches seek unto devils , instead of god , for the saints , cannot , dare not hear them ; and they worship they know not what ; nor can it be doubted that they who seek to the devil in forbidden images and idols , will be ready to entertain him in a stricter confederacy , and that religion that teaches them to sense and smoak his statues , and altars , will embolden , if not lead them into nearer familiarities and acquaintance . therefore i hope the reader will pardon me that i have been thus long exposing their damnable idolatry ; it being from thence , as the fountain that all other their delusions , & wicked practises naturally flow . and those whom the devil can draw away to the worship of false gods , he may easily impose upon to set up a shrine to his infernal deity , and enter into all the mysteries of those black and diabolical arts and confederacies , which are the subject of the ensuing narrations . some of which will give an account of the proficiency of divers popes , and fathers in that hellish science of sorcery necromancy , and witchcraft . chap. iv. considerations , and arguments proving the being of witchcraft , and witches , with a refutation of the incredulity of some who deny the being of such . in an age productive of prodigies and wonders , it doth not seem to be the least to men of sound judgment , and accurate scrutiny ; that a sort of witty and ( otherwise ) ingenious , persons should openly , and with great zeal profess a disbeleif of the existence of daemons , and witches : as if thereby they intended to declare , that the best and most authentick historians of former times , the most learned and strict divines ; yea , the unerring wisdom of god himself , had all conspired to impose upon them a belief of things purely fabulous , and mere chimerical fantoms . thus whilst they assume to themselves an arrogant confidence to deny the divine verity , and the power of the omnipotent ; arraigning the equity of the preceding ages , the justice of the most solemn judicatories , and that of all times , and nations ; and deride the wisdom of the most learned councils , which hath still run counter to their fancies . themselves seem to be a proof of what they deny ; and are perfect demonstrations of the power of fascination , and a prevailing daemon . for 't is hardly to be supposed , that any thing less should render men impenetrable to the most convincing reasons , and repeated proofs of that which they contend against : notwithstanding all which , they oppose their simple ipse dixit , against the most unquestionable testimonies , of persons of the greatest integrity and generosity , amongst whom they converse , persons of that caution and candour , that any disinterested and ingenuous man could not possibly imagin to have any design to impose upon others , what themselves had not with the greatest investigation of circumstances , been convinced to be beyond a possibility of doubting . yet such was the bold confidence of some of these witch advocates that they durst effront that relation of the daemon of tedworth , published by the ingenious mr. glanvil , and attested by mr. mompesson , a gentleman , and a divine , who ( to all that knew them ) were never over fond of crediting stories of that kind ; yet ( i say ) had some of this sort of men the impudence to declare to the world that that whole relation was but a figment , or forgery , and that mr. mompesson , and mr. glanvill had retracted , whatever they had published touching that transaction . this notorious falsity they had the misfortune to disperse , when mr. glanvils sheets were scarce dry from the press , and the noise of the drum hardly out of the ears of the neigbourhood at todworth . so that we see in the second edition of saduceismus triumphatus , both mr. glanvil , and mr. mompesson , again renew , and confirm the truth of their former testimony , thereby giving the world a just occasion to detest the base artifices of such bold impostors , besides a peremptory and staring confidence , which must huff and swagger down all the most undeniable proofs ; i have not met with any argument of theirs which hath not been sufficiently refuted and baffled , by those learned and ingenious pens who have still made it their business to vindicate and rescue substantial truth , from the attacques of atheists , and scepticks . all that seems to remain unconquered of these incredulous , is a fleering sort of sham-stories , and mock-relations ; in the recital of which , it is pleasant to observe with what elevation they make their foolish triumphs over those truths , one of which is enough to vanquish a thousand of their little figments . these small pickierers deserve commiseration ; haveing deluded themselves & endeavouring to delude others into an opinion , that because there is such a thing in the world as a lye ; therefore it is impossible there should be any truth . they might with as much reason affirm , that because there is a night , therefore there can be no day ; or because there is such a quality as heat , therefore there can be no cold . another sort there are , who having had their education in a christian kingdom , are loth to seem incredulous of the holy scriptures , which the church in which they have been bapt●zed commands them religiously to submit unto , and not to dispute the truth therein delivered ; these will acknowledg that they ought to believe whatsoever is therein contained , and therefore will not question that there has been such a thing in the world as a witch , because in the sacred pages mention is made of the witch of endor ; whom they are bold to affirm to be the only pythoness that ever was in being , & presuming to declare , that she was raised up , or permitted , for that very end , to delude the credulity of saul ; and that besides her there hath been no other . which opinion ( if they will not allow it to proceed from incredulity ) appears to be the effect of rank ignorance ; for who that hath read the holy bible discerns not , that saul before this time , had cut off those that had familiar spirits , and the wizzards out of the land , sam. . ch . ver . the . so that it appears there were many , before the witch of endor , even in the days of saul , besides what hath been ment●oned before of the king of moab , who sent his servants to balaam , with the reward of divination ▪ neither can any one that considereth the story of saul at endor , imagine that the woman there , was permitted but in the case of saul only . for the servants of saul knew her to have a familiar spirit , before the kings intention of enquiring of her was supposed , verse th . besides , it seems evident that the samuel there raised up , was not by the power of the witch ? for she was affrighted when she saw samuel , and cryed out , like one in a surprise , and under a disappointment of what she expected : this was none of her familiars that appeared , for then we may conclude she had not been transported with such a fear ; her confederates were tyed up , and could not answer her : but it is most probable to be the prophet samuel raised by the power of god to pronounce the sentence of death upon saul and his sons , for his disobedience , which the holy man had told him was as the sin of witchcraft ; and for violating the righteous command , in applying himself to the witch of endor contrary to the declared will of god. not unlike to this was that dreadful judgment of fire from heaven , which ( at the prayer of eliiah ) fell upon the two captains and their fifty's , when ahaziah king of samaria had sent his servants to enquire of baalzebub , the idol , or daemon of ekron . in . chap. book of kings . but how many more of this kind are mentioned in scripture , besides the witch of endor , will appear , if we read what is recorded of manasseh , jesebell , simon magus , and elimas the sorcerer , with many other instances of the same kind , whereof the new testament , as well as the old , hath divers extraordinary relations , but of that the passage in the prophesie of isaiah chap. . ver . . they are southsayers , like the philistines . and it is evident by the . verse of the . chap. of the same prophesie ; that the jewish nation were in a great measure given up to the satanicall delusion of enquiring after witches , and sorcerers , and such as divined to them by pythons ; so that they forsook the holy oracles of the divine law ; and in their difficulties they counselled one another to apply themselves to those forbidden abominations . therefore it must proceed from a neglect , or careless perusal of the sacred books , that any one should be ignorant of other instances of witches , besides that of the pythoness of endor . suidas has a most considerable proof of the daemons answering the heathens by oracles ; where speaking of augustus caesar's enquiring at an oracle who should be his successor , the oracle returned him this answer . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which may thus be englished . — a boy of hebrew offspring , whom the gods adore , commands me hence , to hell , my proper shore ; henceforth forbear our altars to implore . the emperour at his return , commanded an altar to be erected in the capital , having this inscription : haec est ara primogeniti dei. this is the altar of the first-born of god. now it is plain that our saviour was born dureing the reign of this augustus , for in the second chap. of st. luke we find , that joseph and mary , went up to judea to be taxed , at that time when augustus had imposed a general tax upon the world and that during their abode at bethlehem , the blessed nativity happened : of which the eastern sages had notice by his star ; and that the roman cesar had some such apprehension ( or impression at least ) the words upon the altar do plainly manifest . and if this relation of suidas obtain credit , it may easily be evinced that they were daemons , or crafty spirits which answered at the oracles of the heathens : for if we admit that many answers were given by the cunning , and jugling of their priests ; yet it could not make for their interest to discredit their oracle , nor for the credit of their deity . but the almighty power of the son of god forced those infatuating spirits to acknowledge his soveraign divinity as the unclean spirit in the . chap. of luke , verse . what have i to do with thee jesus , thou son of the most high god. thus at the arising of the son of righteousness , did the dark oracles vanish , as the shadows of the night are chased away , by the appearing of the sun beames . to which may be added what plutarch relates in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he tells yee , that a certain company sailing from greece towards italy , happened of a sudden to be becalmed , and one thamus , an egyptian , who was of the ships crew , was called three times , at the third call he made answer here am i ; whereupon the voice bad him , when he came to the palodes ( certain shelves in the ionian sea ) that then he should publish that the great pan was dead . and then the ship was discharged of her restraint and went forward , so that wh●n they came to the place appointed , thamus from the poop of the ship , published what he had been commanded ; whereupon followed a great noise of shrieking and lamenting together , so that the sea resounded with the lamentation . the emperour tiberius having been made acquainted with this passage , demanded of his wise men ; who this great god pan might be ? but the best answer they could give him , was , that he was the son of mercury and penelope . but this circumstance happening just at the time when our saviour was crucified , it was concluded by more intelligent and considerate men , that by the great god pan was meant the blessed redeemer of mankind ; who by his death on the cross , overthrew the kingdom , and power of satan ; so that the devils were now to quit those oracles by which they had so long deceived the world : and on this account those spirits might be thought to make that great and dismall lamentation . for from that time they soon ran into decay , and the delphi oracula cessant , which juvenal records , makes it plain that they were but of short continuance , after the fatal blow given them on the cross , when our blessed saviour gave up the ghost with an it is finished . now had these oracles been managed only by the subtilty and artifice of the priest , it is very improbable but they might have been of longer continuance , for the priests continue to be as crafty and covetous as ever , and as dexterous at all the feats of juggling and legerdemain . but it is plain the time of their delusions was expired , and it is no small argument of the power of the gospel of truth , that those vanquished spirits flye before it ; they retire , with the molten , and carved images to the owls and to the batts , not being able to endure the splendour of the tidings of salvation . hence it is that in those countries where there is least idolatry , and where the sincere preaching of the word of power is countenanced , there it is very rare , comparatively to meet with instances of the satanical craft and power ; his strong holds are beaten down ; tho some small forts he still retains amongst the ignorant , and superstitious : but in countries where idolatry , and paganism prevail , he governs , as among the children of disobedience ; here he hath his groves , his cells , and hermitages , and altars ; he passes for a god , receiveth publick adoration ; whilst every priest hath his familiar , and the doctrine of devils passes for saving truth . in countries more barbarous , he is worshiped for fear , ( as amongst the indians ) and there he often shews himself to them in monstrous shapes , dreadful to behold , to affright them into their damnable sacrifices , and idolatries . in countries where humane learning hath obtained , a pretended antiquity , and doctrine of the ancients is that by which they justify their superstitions ; whilst a blind obedience , and misguided zeal , tumbles whole nations down the dreadful precipices of blasphemy and devil-worship . and to these the grand impostor appears in shapes , and figures divine and angelical ( for the most part ) sweetning them in their heathenish apostacy and idolatry , by glorious apparitions and revelations , sometimes to one saint sometimes to another ; and this in order to the promulgation of some doctrine that may advance his dark empire , and designs ; which must be confirmed by seeming miracles and lying wonders , the more to infatuate the minds of their deluded bigots , and confirm in them a belief of their diabolical impostures . and tho some perhaps may imagin that what hath been said , signifies little to the proof of the existence of witches ; they may by weighing , and comparing the argument , find an evident demonstration thereof : for what less than the sorceries of their priests , and the prevailing influence of evil angels , could possibly shut up so many nations , and that from the first ages , under such gross , and stupendious blasphemy , idolatry , and atheism ? so that if the question were put , which the apostle paul demands of the galatians , chap. vers . . o foolish galatians , who hath bewitched you , that you should not obey the truth ? it might truly be answered , that the devil with the assistance and confederacy of their idol priests hath done it . this indeed , is the most deplorable kind of fascination , whereby mens souls and faculties are captivated to their spiritual enemy , and their minds and consciences are defiled . it is impossible almost to relieve men in this kind of delusion , because the whole current of their misguided devotion , runs diametrically opposite to the means of their cure. but of this more will be said in a following chapter , where the witchcraft of idolatrous , and popish priests , will be particularly treated of . others there are amongst the devils advocates , that would fain insinuate , that because some particular men have endeavoured to attain this hellish art , and could not arrive to it ; others have gone a little way in magical performances , but could never do any great exploits , or shew any extraordinary feats in that profound science , that therefore such acquirements are not at all attainable , but above the reach of the black mysteries ; such was nero , who because his pursuit of that infernal study was not attended with any fatal proficiency , he is said to have contemned the magicall art , as pretending to such performances , as it could never attain to and therefore he sate down a despiser of such as boasted their knowledg in those mysteries : but it is no wonder that the devil complyed not with his studies in that school , since nero of his own nature was so much a devil , that had he been furthered with any of those more subtil assistances , it is probable he might have attempted such things as should have exceeded all that went before him , and have put his drudging spirits upon such performances as ( tho they might not exceed the fierceness of their dispositions , yet ) might surmount their power . but , from hence to argue that there are no witches , seems as incongruous , as if i should say there is no such thing as a lyon , or a wolf , which kill and devour the herds , and flocks , because i have a little dog at home that cannot do it . nor ought it to be attributed to a miraculous power , that daemons and witches present themselves in various shapes , somtimes humane , somtimes bestial , at other times monstrous , and now and then in their proper forms : for as we cannot understand the profound knowledge that subtil and spiritual beings have of natural causes above the stretch of our enquiry ; so can we much less limit their free and unconfined agencies , to qualities and reasons within our comprehensions for as they have the advantage of a larger intelligence , they can from time to time impart things strange and foreign to us : and their airy substances are capable of putting on diversities of figures , and they can assume such a vehicle as may represent any resemblance they please ; that it is much easier for us to conceive they may borrow the resemblance of lower shapes , than the garb and mien of the angels of light. and if at any time they cloath their daemoniac confederates in representations different from their proper existencies , it is to be attributed to that knowledge they have of occult qualities , which is above the investigation of our scrutinies . by the following relations , it will appear that at the same time a cat or other creature hath been cut , or wounded ; the hurt hath manifestly appeared upon the body of the witch , in that very part where the other assumed resemblance hath to apearance received the blow given . nor would we have the reader imagin that the authority of the bare following relations is all that we insist upon as a proof of what is here asserted ; but these are published as a farther confirmation of matter of fact which to the judgment of all ingenious and unprejudiced persons , are already sufficiently proved , not only by the histories of all former ages , and that not barely of the rude and barbarous , but even of the most civilized and polite times ; besides the exquisite pens of the most learned and sober writers of our age , which have given ample and undeniable attestation of the existence of witches , and diabolical contracts . to those that object the improbability of such transactions , and that the stories of witches transmuting of shapes , flying in the air , and such like , are impossible to natural reason : so much hath already been said in their refutation , that it would be preposterous to add any thing more . onely this may be added , that the more unaccountable these things seem to be in themselves ( the real matter of fact being proved ) it ought the more to prevail towards a belief of those extraordinary agencies ; for such as endeavour to impose strange fictions upon the credulous , use to adapt them as near as they can to a supposal of truth in the management ; tho attended with very strange , and seemingly prodigious circumstances : and if they would have them to appear to be imaginary fictions ; yet it is strange that people of all sorts , in all ages , should agree to publish to the world the same exploded conceits . and for those that say they cannot conceive how such things can be done ; that is no small argument of the weakness of the conceptions , apprehensions , and knowledg of such , who are apt to dispute the certainty of any thing that is above their sphere ; and it will not be found at all available against the possibility of such performances , no more than a mans doubting how it is possible that the sea doth ebb and flow , should be an argument that there were no such thing in nature . we cannot conceive how from such small , and various seeds , such different species of plants and trees receive their formation ; or how the extream distant natures and compositions of soul and body are united : but yet notwithstanding our ignorance , these things are very obvious to our sense ; tho beyond the comprehension of our reasons : and therefore it is no wonder if we are strangers to the constitutions , and powers of creatures that do not appear to us . therefore the best judgment we can make of such extraordinary things is by the evidence , and not the measure of our fancies . for by this we are certainly convinced that such things are really so , tho by reason of our confined circumstances we are not able to penetrate into the rationality of their contingencies . chap. v. propositions or assertions concerning witches and witchcraft . the character of a witch . same considerations of the original of their power . the last chapter having designed that idol worship ( as the devil is therein proposed objectively to be adored ) is not only a great countenancer , but tends vastly to the promotion of diabolical confederacies . before we proceed to a particular and historical account of ancient and modern witches , it may be necessary a little farther to explain what we mean by a witch ; and how far the power of such a one may be understood and this being a nice and difficult determination ; the candid reader shall find very little new asserted notions either in relation to their persons or practices ; but we shall chuse to lay down what the most unprejudiced , learned , and sober writers of things relating to matters of this nature have upon their best search and enquiry determined . and first it is agreed that it is very difficult to prove such , or such a one to be a witch , and it ought to be done with the greatest caution and tenderness imaginable : the loss being greater on the part of a false testimony , than on that of a supposed criminal ; infernal contracts are not supposed to be made in the presence of witnesses ; being as hath been said , against the law of god and man ; so that the devil out of a seeming regard to the safety and immunity of his prostitute may omit the ceremony of testes ; the black pupil acting with greater security when she apprehends none knows of , or is privy to the confederation . yet is there no doubt but the devil is as secure of his prey as if the whole world had subscribed a teste to the indenture ; for by the consent of the party , he hath seisin of her as his property ; which he will be sure never to part with , unless ejected by a stronger than he. those hellish compacts therefore , are managed like the filthy intrigues betwixt a fornicator and his strumpet , where it may be no eye sees them that may expose them to the penalties of humane laws ; and it is difficult to prove matter of fact between them ; but at last a spurious off-spring , or a more nauseous rotteness unveils them to the world , and they linger out to a more infamous death , than if the law had chastised them ; the rotteness of their bones giving them more severe pains and twinges than the rod of justice could have done : not unlike this do some of these infernal prostitutes escape the hand of the publick justice until at last their loath'd and miserable lives are seized as forfeitures to the devil ; and they are found ( like faustus ) with broken necks , or with some other wrack upon their nauseous bodies , that evidently discovers their souls to have been extorted from them , and that they have been forcibly ejected upon forfeiture of their lease . some too , may have been unjustly accused for witches ; either by an ignorance of causes meerly natural , or misapplying causes that in themselves are supernatural : so that the very same operations which to intelligent , and enquiring philosophers , are meerly the product of natural sympathies , or antipathies of heat , or cold , or the like , to the unskilful shall appear , as done by art magical , or diabolical ▪ so the freezing a cup of snow-water to a stool by the fireside , looks to some weak persons , with an aspect very strange and unaccountable , whilst to those that consider and know the restringent quality of the salt , the others admiration becomes almost ridiculous . it is acknowledged by all naturalists that the power of imagination hath had , and may have strange effects , especially upon tender and irrational bodies , such as children , chickens , lambs &c. according to that of virgil , nescio quis teneros oculus mihi fascinat agnos . and very strange performances may be effected by an exalted and fixed imagination , the intention of which vastly contributes towards the effecting things seemingly impossible . the formation of the child in the mothers womb ▪ which if good authority may be credited ) hath been imputed to the force of an imagination strongly possessed with such , or such a belief . and to this purpose , it is very remarkable what is by a learned pen related of a lady , who being used to wear patches , and that during the time she was with child , a gentleman told her that her child would have such a patch in its forehead ; and accordingly at the birth of the child , such a spot was discerned in the place described , and still remained in that same part of the ladies face , as a testimony of the impression a powerful imagination may have on tender bodies . infinite more are the experiments that might be mentioned of this kind , but if i should enumerate never so many , it would nevertheless appear that the feats , and performances of infernal confederacies vastly surpass whatsoever can be thought attainable in this kind ; and this will be so evident , by matters of fact related in the following collection that it would be needless to speak any thing more to it in this place . besides , if it be supposed that some have been suspected for witches , barely for having deformed bodies , ill aspects , or melancholy constitutions doth it any ways appear from hence , that there is really no such thing as a witch ? or may it not with as much reason be alledged , that because some for having arms found about them , have been wrongfully accused for being robbers ; that therefore there is no such thing as a high-way man. such allegations as these , do not at all disprove the existence of such haggs . tho i must confess that there is no reason that any person ( by reason of those deformities which may be only the effects of old age , or the product of some disease ) should be presently indicted and trust up for a witch ; nor can i imagine that ever such a thing hath been in a civilized nation , without the concomitant circumstances of some other proofs : that would be a hard case indeed ! but i think it will not be difficult to prove that there have been some whose insides have been blackned with as foul and damnable confederacies as others ; who have notwithstanding appeared with faces very charming , and angelical . for we have no account of any very nauseous deformity that sate on the forehead of jesabel , joan of arc , or joan queen of naples . and perhaps the attempts of these hellish agents may pass with less suspicion , when under the plausible disguise of a handsom face : for from objects nasty and deformed , men naturally turn away , with a kind of innate aversion and contempt ; whilst under the charming attraction of a fair face , the magical enchantment insensibly steals upon men . nor is the devil at any time more dangerous , than when he appears as an angel of light. spotswood in his history of the church of scotland , book the th . page . reports that there was one agnes sampson amongst the witches and sorcerers of that kingdom , who was comonly called the wise wife of keith , who was very remarkable ; being ( as he says ) a woman not of the sordid and base sort of witches , in outward appearance , but of a matron like , and grave mein , settled , and seemingly judicious in her answers ; who upon her examination declared , that she had a familiar spirit , which upon her invocation usually appeared to her in a visible form , & resolved her of doubtful matters , especially concerning matters relating to the life or death of persons lying sick , and that he had taught her , when she called him , to use the word holla master . upon which he usually appeared to her . see wanly's wonders of the little world. lib. . chap. . so that deformity alone is no more an argument of a witch , than beauty may be said to be an evidence of a whore. somtimes , it is objected , that some have come in and given evidence against themselves ; and being brought before magistrates , have ( it may be thought ) causlesly accused themselves , by confessing themselves to be witches , and relating divers things by them done ( as they have supposed ) by the help of the devil . and all this may be the effect of a deep melancholy , or some terrour that they may have been under : or perhaps an argument that themselves have at the same time been under the power of witchcraft ; or at least in some kind of delirium of phancy . so some lunaticks have fancied themselves to be kings , or queens , and it hath been beyond the power of the most rational arguments , and demonstrations to convince them of the contrary : but the self-accusations of such is as little to be credited , as the self-compurgations , and applauses of others ; without some more substantial testimony . it is observable that witches are commonly of the female sex , and some there are that confine that term wholly to them : and ever since the prevalence of the first temptation upon the first woman ; it is no wonder if the subtil adversary still offer his baits to such palats as are most desirous to taste fruits forbidden ; and more negligent in enquiring into the nature of what they swallow . it was an observation of fulgentius , nescio quid habet muliebre nomen semper cum sacris . and it has been a long time observed of them , that if they incline to virtue and piety , few go beyond them ; but if they take up with superstitious and evil courses , none surpass them in heights of wickedness and mischief . tho these wretched artists are commonly distinguished into those of the black , and white orders ; they are certainly the same , and cannot be said to differ in deeds of darkness , which admit of no difference of colour , they are certainly both alike guilty in compounding with the devil . the black are those which are looked upon to do the most mischief , because they commonly torment mens bodies , or injure them in their estates ; and the white , are reckoned to be such as restore people to health , and to goods lost : so that accordingly they have acquired the names of good and evil women . but what fellowship hath light with darkness , or what communion hath christ with belial . both these deal in the same forbidden arts , and equally bring clients to their hellish master . they may be said to be like the glasiers boys about the town , who employ themselves to break the neighbours windows , that their masters may have the profit of mending them again . some ancient arts and mysteries are said to be lost , but we have reason to believe that the father of mischeif will not let fall any of those trades by which he brings souls to perdition , as long as he can have scholars , and servants to carry on his purposes . so that we need not doubt the continuance of that ancient devil-craft , and infernal combination , as long as a sordid ignorance , revengeful malice , or blind superstition remain in the world. the ignorant resort to it as to a school of instruction , where they proceed and graduate themselves in the cursed mathematicks , and mysteries of the lower world. the malicious apply themselves for revenge , to wreak their spleens upon those they have animosity against : and they are all the better part of mankind : for if once they become in league with the devil , they must be supposed to have espoused his interest so far , as to stretch out their malice answerable to his enmity , which is against all mankind in general , but particularly against those of the greatest integrity : as is evident in the case of our first parents , job , our blessed saviour and his holy apostles . and in the revelation of st. john , the angel tells the church of smyrna , that the devil should cast some of them into prison that they might be tryed . and luke . chap. . vers . he tells peter that satan had desired to winnow him , as they do wheat , but our lord had prayed for him , &c. and this must be imputed to that enmity which was put between the seed of the woman , and that of the serpent ; so that ever since the apostate angel hath by himself , and his wicked agents , continually been attempting to wreak his revenge upon them . the superstitious are with as much ease , as any , drawn into the fatal snare , for they often become witches , by endeavouring to defend themselves against witchcraft . these doubting that some witch might have power to hurt them , arm themselves with the devil's shield against the devil's sword : putting on the armour of charms , and spells piecemeal by degrees ; until at length they come to be devil-fenc'd cap-a-pie : and so at first they are drawn into a league defensive ; until at last it comes to be declared offensive too . that art is quickly learnt ; which wants nothing but credulity and practice to attain it ; and where the devil once finds an invitation , he ever after haunts . of these proficients in the black mysteries , there are some who at first begin with feats rather diverting , than hurtful ; for they are sometimes entertained by ludicrous and gamesom spirits , who ( to appearance ) do things seemingly pleasant : but this pastime costs them dear in the end ; for they play so long on the brink of hell , until at length they tumble in , and sport with the devouring lyon , until they are seized by his griping paw ; from whence they never after have power to extricate themselves . others there are that are prevail'd with by none of these considerations ; but take up the use of magical forms , and simples by tradition : those that were their predecessors deriving down to them the use of some mystical words , or ceremonies upon the recital of which , they acquire the knowledge of many strange , and remote secrets ; and are assisted in the performance of things much above the reach of a power meerly humane . we have no reason to think it improbable that the apostate spirit may have obliged himself , upon the bare naming , or repeating such or such set forms of words ( by himself , perhaps appointed ) to attend upon those that make use of them . and upon this account it is that balaam and the wisemen of nebuchadnezar ( mentioned in the book of daniel ) are acquitted by learned men , from having a particular covenant with the devil , or acting by the rules of the greater sorcery . and here i cannot omit relating a passage which was told me when i was a shool-boy in the house of a learned and religious divine in the country , that there formerly lived in the same house a parson , who likewise taught the latin tongue , and having several lads under his care ; they ( one day when he was at dinner at a gentlemans house about a mile from the place ) happened to go into his study , and ( whether out of curiosity , or by accident , is uncertain ) were reading in a book of his , relating to that forbidden art ; the lads continued reading , 'till divers spirits came into the room to them ( as i remember ) i was told in the shape of boys , which seemed with a nimble motion to caper and play about them : their master , who was then at such a distance from them , and at dinner , had some notice of what was doing at home , and immediatly rose from table , and repaired to them , where he found them very perplexed at their new company , but knew not how to be rid of them but upon the coming in of their master , they were soon discharged . not unlike to this may be the case of some , who having by them books of conjuration , may perhaps ignorantly , and undesignedly peruse them , without any previous compact ; until at length their inquisitive inclinations are so wrought upon , as to make use of the more interdicted means for their information . nor is it improbable , but that some students in astrology , may ( in their first addresses to that science ) aim no farther than the satisfaction of their curiosity , in the knowledge of hidden and remote questions ; and future events ; whilst those mischievous spirits ( who like beasts of prey ) watching all occasions to entrap and get them into their envious reach : may work upon their overcurious and inquisitive genius's to search after the more prohibited means of satisfying their sinful curiosity . so that judicial astrology may well be lookt upon , as a fair introduction to the diabolical art. and it seems not improbable , but it might at first be set on foot as a lure to draw the over-curious into those snares that lye beyond it . and whosoever but seriously considers the nature of those questions , which the pretenders to that art undertake to resolve , will find reason to think that they step somwhat beyond those bounds which are set to their enquiries . and it is too much to be doubted , that those who take upon them to predict and calculate of such occult contingencies , and futurities ; are not always free from inticements and solicitations to the more dangerous correspondencies . tho all this while it is not denyed but that there may be an observation of sydereal and planetical motions , which falls not under the black character of those interdicted arts ; but if kept within the modest directions of natural speculation , may not only be lawful , but of good use , to excite in us an admiration and adoration of him that stretched out the heavens like a courtain , and bindeth up the sweet influences of the pleiades , causing the stars in their courses to fight against such as oppugn his righteous purposes . as we read in the sacred pages . nor would we be thought to include all manner of intimation of future events under the notion of unlawful divination ; since it is very apparent , that as the practitioners of the forbidden study do by the indication of the devil and his wicked angels , arrive to a dear-bought knowlegde of things to come : so oftentimes it pleaseth god ( by the blessed guardians of his saints , and ) by the ministry of holy spirits , to impart to such as truly fear him , and call upon his name , some certain intimations of his divine pleasure in relation to mundane affairs , and the changes that may happen either to his church in general , or to particular countries , families , or persons . many instances of this kind might be produced , of which , for proof some few shall be mentioned . such was the dream of nebuchadnezar , interpreted by the prophet daniel , and mentioned in the . chap. of that prophesie and such may that voice which was heard in the temple before the destruction of jerusalem , be well thought to be : when by a migremus hinc , an alarm was given to the jews to remove before the storm of that dreadful war came upon them , which occasioned the destruction of their city and temple . the late reverend and learned bishop vsher , as is written in his life , predicted the massacre in ireland , many years before the bloody execution of it . and king james , strangely discovered the horrid powder treason , by that letter to the lord mont-eagle ; which can hardly be imputed to any thing less than the courteous intimation , or impulse of some good genius . nor is it at all unlikely that we are beholden to those watchful admonishers of us , for the seasonable hints of approaching calamities , which often shew themselves to us either in aerial , or other prodigies . for these by the most considerate men of all ages have been acknowledged to be the prodroms of great calamities , or catastrophies . so our blessed saviour tells us that there shall be signs in the heavens , and signs in the earth , before that great and terrible day of the lord. and who knows , but these indexes may be through the care of those good and tender guardians ; who out of tenderness of our welfare may give us those cautions , and admonitions to provide our selves against a day of tryal . the dreadful desolations that happened in germany , and england , in the late unnatural warrs ( which whether or no they were presaged by them , yet certainly had many tremendous apparitions in the air , and on the earth &c. before those calamities broke forth amongst them ; ) i say these are dismal testimonies of the consequence of such presages . but these kind of predictions , as they are the effects of the benevolence of heaven , to us sinful mortals , so they generally startle and awaken a secure and sinful world to meet god in the way of his judgments : or if they have not that good effect on the sensual and disobedient ; they are at least messengers of joy , and harbingers of grace to those who apply themselves to study the voice of god in his providences . whilst we are foretold in the holy scripture that wicked men and seducers shall wax worse & worse , deceiving , and being deceived . for the spirit of delusion to which they adhere , shall betray them into gross mistakes , and palpable deviations ; such are generally impenetrable by the warning of heaven , they are judicially blinded , and infatuated , that they should not come to the knowledge of the truth . thus the prophet ezekiel tells us of a spirit of lying , which entered into the false prophets , and they cryed peace , peace ; when a sudden desolation , and destruction from the lord was coming upon them . and this will be the dreadful case of those miserable wretches who have given themselves up to the conduct of the father of lyes ; who either out of a belief that they have no souls , have given themselves over to work wickedness ; or else despising the glories of a blessed eternity , have listed themselves under the banner of satan , to fight against the power of the omnipotent . and that atheism , idolatry , sensuality , and debauchery , have a natural tendence to promote this impious and diabolical confederacy , hath been hinted in the forgoing pages . which being so regulary , learnedly , and largely treated of by the excellent pens of dr. h. m. and mr. j. g. before mentioned , in the second part of saducismus triumphatus ; i shall presume to wade no further in the argumentative , and philosophical part ; but proceed now , to give an account of the most atested relations of ancient witches ; and thence descend to some very remarkable , and credible modern relations , most of which have happened in these few years , and will be attested by persons of unquestionable worth and reputation now alive amongst us . chap. vi. examples of witchcraft , and familiarity with devils amongst the antient druids , sybils , vestal virgins , and heathen priests . it is one of the black marks which the apostle of the gentiles gives us of antichrist , that he shall sit in the temple of god , and shew himself to be worshipped as god. and if we consider the temples , groves , altars , sacrifices and priests that the antients in the days of their blindness , and stupid idolatry erected , and consecrated to their infernal deities , we shall find that this exaction of worship and adoration which antichrist lays claim to , was in the former ages paid unto the devil himself ; and that the apostate church of rome usurped to her revolted head those sacred rites in conformity to those sacrifices which their idolatrous ancestors paid unto the revolted and apostate angels . this chapter therefore shall be filled with an enumeration of some of the first proficients in the black infernal mysteries , that we may make way to parallel them with an account of the proficience of divers popes and orders among the idolatrous romanists in the same dark and diabolical arts , in some of the following pages . but what astonishment may it well raise in us , if we but remark , that not only those barbarous nations that never knew the true god , nor had the advantages of his law , and his prophets , amongst them , should follow the foul abomination : but even the chosen israelites , to whom ( as the psalmist elegantly expresses ) the almighty arose early , and sent his prophets , who saw his wonders in egypt , in the red sea , and in the wilderness , who saw the lightnings , heard the thunders , and the solemn noise of trumpets , when their captain moses receiv'd the law from the mouth of the most high on mount sinai , and had there that first , positive and repeated command against idol-worship , which ( by the dreadful and amazing judgments inflicted on them for that provoking sin ) can be thought to be understood no otherwise than devil-worship . see exod. . . yet notwithstanding , that this israel should forsake the god that bought them , and marked them by special favours from all the nations of the earth ! this you 'l say is stupendious ingratitude , and tremendous apostacy . what can be thought of that biggotted ahab , who is said to have taught israel to sin ? he had been nurst up under a whorish , idolatrous mother , the patroness of the priests of baal : and he makes little less than a challenge to the almighty to contend with his adored baalim . see kings . they were then so besotted , that they thought baal to be a greater god , that he who laid the foundations of the earth , and whose thunders their rebellous fathers had heard on the sacred mountain . was it possible that those infernal priests should expect an answer by fire from their detestable idol , unless they had at some time or other by some voice , or motion , or by some success of their impious adorations been deluded into an opinion that there was something sacred in that which they reared their shrines unto ? it is ( i think ) indubitable , that the devil , the father of lyes and blasphemies , had some way or other gull'd them into that opprobrious worship . they skipt up and down upon his altars , and lanced themselves until the blood gushed out ; with their devils littany , o baal , hear us , or , we beseech thee to hear us , o baal . what can this be but an invocation of the devil ? and bears so near a resemblance unto witchcraft , as if it were the original of it . do the false prophets call upon the devil in their idol ? so do the witches call upon their familiar : do they offer sacrifice to their gods ? so do these to their goblins : they allure them with incense and perfumes ; they eat and drink by way of oblation to them , as the priests used to do in their idol-temples : and as the hellish priests offered their own blood to baal ; so do these infernal haggs in their contracts with beelzebub . so that having now cleared the way by explaining the foul conformity and analogy betwixt idolatry and witchcraft , it may well be expected that i should assume the premised method , and give some instances of antient examples to make good the thesis . therefore not to look back upon those dreadful examples , which the sacred writings afford us of the hardened israelites , i shall proceed with some remarks upon the antient , and much celebrated sybils . and that it was the usual compellation the ignorant antients gave to their familiars , spirits , or genii , to call them gods , none need doubt who have read what is related of the pythoness of endor in the book of samuel , where she replies to king saul , i see gods coming up out of the earth . so in kings . . the syrians speak of the gods of the hills , add of the valleys , by which it is evident they reckon'd those daemons which used to shew themselves unto them in those places to be gods ; nay , the idolatrous gentiles paid an adoration to them . no wonder then if the sybils obtained their name from an apprehension that they had communion and converse with the gods ; for so it is thought the words sios and beel do import . it always hath been , and still is , the custom of all nations to affix something of a sacred and venerable title or character on persons they have esteemed to be inspired , or in favour with their gods , and that even amongst the most uncultivated scythians and indians . that the sybils did generally by their raptures and enthusiasms promote and encourage an affiance in , and dependance upon the heathen oracles and idols , none need doubt who have seen the account zozimus gives of them ; who particularly relates many of their verses full of superstitions and tradition , having no affinity at all with the holy religion , but tending to advance the credit of their pagan shrines . the learned wierius in his book de praestigiis daemonum , lib. . cap. . reckons most of the sybils to be no better than futhusiastae , and pythonistae , and amongst the number of such against whom the mighty prophet moses made a law , that those who resorted to them , should be stoned ; and he is farther of opinion , that through their writings the frantick romans were drawn into many of their extatick and superstitious pursuits of their multiplied deities . and although some extraordinary prophecies relating to the birth of the glorious messiah , are to be found in some of their writings , yet will not those excuse the gross daemonolatry of the rest , any more than that praediction of the delphick oracle before cited can be supposed to atone for the wretched derelictions of the true and holy god , occasioned by the libidinous quest of the nations after that idol . besides , we have no mention made so much as of one of them in the holy register , tho their writings had a date long before the records of the blessed evangelists and apostles . nor need it be thought strange that an elogy in praise of our saviour , should come from the pen of a pagan ▪ prophetess , more than that an acknowledgment that he was the son of god , should be proclaimed by the mouth of the father of lies , and the promoter of false gods himself ; who hath been compelled by the irresistible power of divine truth to pay that acknowledgment to the soveraign of all . or , whether those divine praedictions attributed to them , were properly their own , or the works of others of later date , and pretended to be theirs , shall not be my task here to determine . they were generally priests consecrated to apollo , or the delphick , or some other oracle ; and in furious raptures pronounced their prophecies . plato was of opinion that they were inspired by the gods , or some spirit . and jamblicus tells us , that the sybil of delphos two several ways received her inspirations , either by a soft breath which came upon her whilst she was , or seemed to be in a trance or extasie ; or else by sitting on a tripod of brass , before the mouth of a cave , from whence proceeded fire , or a whispering voice , upon which she either resolved the questions demanded of her , or uttered her prophecies . see heywoods hist . of women , p. . to these resorted the great captains , to know the fate of their wars ; the country-man to enquire of the fertility of the ensuing season ; and others sought their direction in emergent cases . they appointed where temples and altars should be reared , and when their sacrifices were to be observed : and altho according to the language of those times , all females ( as there were then many ) that were rapt with this prophetick fury were called sybils ; yet our modern authors have reduc'd the number to ten , or twelve , because to them peculiarly are attributed those praedictions concerning the evangelical times . they are thus named sybilla persica , called antiquissima vaticinantium ; she is said to have divided the term of years until the coming of christ into seven ages , reckoning the first from adam to noah years , and from the flood to abraham ; from the time of abraham to the children of israels coming from egypt . from that time to the building the temple by king solomon ; and from thence to the babylonish captivity years ; and from thence to the birth of our saviour the number of years ; which being added together , with the number of years , since the redemption by the sufferings of the immaculate high priest , makes the number of six thousand nine hundred and thirty years , which comes within years of the roman account ; whereas by the scripture reckoning it will amount to but five thousand six hundred thirty and three years . so that upon the whole we see the roman priest keeps a nearer touch with the priest of apollo , than the sacred chronicle . . was called sybilla lybica ; and a great dispute there is whether she or the forenamed were the more antient. . was sybilla delphica , she is said to have prophesied of the trojan war. this by some is affirmed to be that daphne whom ovid feigns in his metamorphosis , to be changed into a laurel , to avoid the embraces of apollo ; and if we can credit their writings , we shall find the delphick deity mightily enamoured on his female priests . . is said to be sybilla cumaea ; of whom it is reported , that being one of the branchidae , or priests of apollo , that attended an old altar in the milesian fields , near the city of cuma , when pactias the persian had fled for refuge to the inhabitants thereof , and was by mazares their great general commanded to be delivered into his hand ; the cumaeans thereupon consulted their old oracle , and were commanded by the sybil to deliver him up ; but one aristodicus , who was a person of note among them , loth to deliver one who had committed the protection of his life into their hands , delayed going out of the temple , and espying about the place some nests of young sparrows , was about to carry them away ; when sudddenly he heard a voice from the altar , speaking thus to him ; o thou most wicked of men , what arrogant boldness hath so far possest thee , that thou presumest to take hence my suppliants and such as i have taken to my protection ? upon which , aristodicus returned this bold and free answer ; dost thou o king , succour and protect thy suppliants , and commandest us to betray the life of pactias to the persians ? . is reckoned to be sybilla samia , because born in the island of samos , a place notoriously famous for idolatry ; and where the neiades , a sort of old fashioned goblins are first reported to have shewed themselves , and entred into a converse with mortals . . sybilla cumana , called likewise amalthea ; of her are devised abundance of fabulous stories , she hath likewise ascribed to her a prophecy of christs incarnation . . sybilla hellespontica ; she is said to be descended from the trojans , and to have written of the wars between the greeks , and that city . . sybilla phrygia , called besides vates ancyrae . it is said of her , that she was to have prostituted her self to apollo , to obtain the spirit of divination , which she refused , after he had inspired her , so that afterward , in revenge , he so ordered it , that no one gave credit to her predictions . she is likewise said to have prophesied of the destruction of troy , and of the coming of christ . . they say was sybilla europea ; little is said of her , only a prophecy assigned to her concerning the coming of the blessed day of our redemption . . is accounted sybilla tyburtina , or italica , being born near the river tyber . she is reckoned to have lived in the time of augustus caesar ; and that upon account of her devotion , heaven opened , and shewed the b. v. with her glorious infant to the emperour , at such time as the romans were asking the oracle about deifying of augustus : and that at the same time a voice was heard in the air , haec est ara primogeniti dei , which they say is since dedicated to the blessed virgin ; who in time perhaps may give his holiness thanks for it . , . are named sybilla egyptia , and sybilla erithrea , to both which are assigned certain prophetick verses relating to our saviour , and to the last a clause in commendation of st. peter ▪ which makes it seem to me as if inserted by some of those who pretended to have been his successors . besides these , there have been reckoned abundance more sybills , who never pretended to exceed the order of the bacchidae , who still attended the groves , and altars of the heathen oracles , and thence returned such answers as their daemon inspired them withal , by hi●●h it is demonstrable to whom they did belong , by the office assigned them . tibullus in his second book makes mention of some of them . quicquid amalthea , quicquid marpesia dixit , heriphile phaebo grataque quod monuit . politianus likewise reckons up divers of the phaebaiedes , or sybills , with others skilful in divination , in his poem on that occasion , whereof this is a part , — quod & veteres prompsere sybillae carmen amalthaea , &c. see heywood as before . besides these , there were another sort of votaries to the goddess vesta , who were tied by their order to the strictest virginity for thirty years ; and upon conviction of any lapse in that kind , they were immured , whil'st alive . their office was to keep the fire always burning on the altar of vesta , they were under the discipline of the flamen , or high priest , who instructed them in the ceremonies , and had the charge of punishing their delinquencies . this order seems to have been of great antiquity and veneration amongst the trojans , by whom it was brought into italy in those early days , before the building of the city lavinum . as virgil records in his aeneids , lib. . — vestamque potentem , aeternumque aditis effert penetralibus ignem . dr. cotta in his discovery of witchcraft , makes a quotation out of livy , of one of this ancient order , named claudia , who ( unassisted by any humane help ) did ( only with a small string fastened thereunto ) draw a mighty ship along the river of tyber ; which by reason of its vast weight and greatness , could not be moved by the force of many strong men , assisted by cattle that were used to draw heavy burthens , which with good reason he concludes she could not have performed without the co-operation of some evil spirit . he likewise mentions tuccia , another of that sister-hood , who by muttering some invocation , or inchantment , could take up water in a sieve , and carry it at a good distance from the river tyber , without spilling a drop . besides , he takes notice out of carion , quoted by melancthon , of a druid amongst the nation of the tungri , who did foretel to dioclesian , that after he had killed a boar , he should be emperour of rome . which came to pass after he had killed one aper , who was at that time an usurper , and whose name in the latin tongue , signifies a boar. heywood reports in page . that alexander the great went to the oracle of delphos to demand the success of his expedition against darius ; after many importunities , was answered by the prophetess with an invictus ●ris o alexander . by which his great victories , and triumphs were foretold , although had he met with contrary misfortune , the subtle devil could have salved the reputation of the oracle , by construing the words with relation to himself : so that if alexander had been vanquished by darius , yet had he remained invictus , because by his importunities , he overcame the oracle . it would be endless , should i go ●bout to enumerate the many instances , with which histories do abound in this kind ; nor do i desire to tire the reader with a tedious transcript of relations so common amongst authors : that which is here represented , will be sufficient to evince , that idol priest-craft , and devil-worship , are inseparable dependants one upon the other : that the devils empire hath been supported , and promoted by the collusion of his priests , and the reputation of the priest hath been acquired by his converse , and intercourse with the devil and his oracles . the apostate angel was not contented to have his altars advanced , his oracles sought unto , his idols adored , his priests had in admiration among the great and pompous eastern , and western monarchies : but he hath stained the remote indians with his foul and contagious worship ; and with the help of his more pagan priests , and brachmans , enslaved those barbarous nations to a diabolical adoration of his horrid shrines . sometimes they sacrifice , and supplicate unto his image in the most foul and monstrous figure ; sometimes he personally appears unto them , and frights them into a panick adoration of his tremendous deity : oftentimes he scares them with dreadful apparitions in the air , which he rends with violent tempests , and devouring fire , and frequently mischiefs them , not only in their fields , but in their persons too , which occasions their supplicating him to avert his terrours from them . the histories of america give a large account of the many slaveries they are drawn into by this their infernal deity , who seems to have obtained a personal empire , and dominion amongst them . the history of persia gives a large relation of the many monstrous idols , and pagods , to which that people pay divine worship , and adoration , to some of which they offer their children by way of immolation , as the idolatrous israelites of old did unto their monster moloch . to some of their idols they prostitute their daughters , whom they reckon not fit for the nuptial rites , until they have permitted a penetration of their bodies , by the wanton member of their beastly idol : or rather some sordid and lascivious spirit , that sometimes actuates it from within . see herberts travels , which i take it , gives a particular , and distinct account of these , and divers other abominations among them . nor have the inhabitants of china , and the eastern india , escaped the pollution of this devil-worship . for ferdinand mendez pinto , a portuguize , who travelled many years amongst them , hath very largely set forth the many idolatries and superstitions of that people : they have amongst them a vast number of priests , which they have in high veneration ; and a prodigious accumulation of rites and ceremonies . and though the turks in their extended empire do forbid the use of idols , yet we find in knowles his history of them , that they have amongst their priests abundance of conjurers , which they call wise , or cunning men , by which they maintain a correspondence with the black inhabitants of the infernal world : so that , tho they do not permit the use of the more lawful and liberal studies , they yet give themselves up to be scholars , and disciples to the most interdicted mysteries . in lappland they maintain such an ordinary correspondence with the expulsed spirits , that a lappland witch is almost grown to a proverb with us : and though it be common amongst the inhabitants to converse , and revel with their daemons , and familiars ; yet the priests among them generally acquire a dexterity in the art above what the rest can pretend to : so that they do as ordinarily train up their people in those black arts , as we do ours in trades , and liberal sciences . there was in the year . or . a book printed , intituled , the history of lappland , which gives a full relation of their many methods of raising their spirits ; and of divers forms and shapes , in which they ordinarily shewed themselves to their invocators , and conversed with them , sometimes like a satyr , sometimes in the likeness of a man : and there is amongst them such a kind of familiarity maintained , as if they were of the same country , and descent . amongst the many ways they have to call the spirits to their attendance , none is more in use then that of a magical drum they have , and in great esteem amongst them ; they are very well described in the book above mentioned , and i have lately seen one of those drums in gresham colledge ; it is all over marked upon the vellam with a sort of necromantick characters , somewhat like the arabick letters ; but doubtless a sort of orthography , taught by the black master of the infernal science . when one of these drums is beaten ( with the addition of some diabolical ceremonies , and incantations , ) the spirit presently attends , and either answers to what is demanded , out of the drum , or else appears in some form in a place assigned him , and there resolves the matter for which he was invocated . it is notorious , amongst all historians , that the people of lappland sell winds to merchants for certain voyages ; by which they much enrich themselves . but i fear i have stretched this chapter beyond its due length , though i have used all possible brevity to contract it . i shall therefore here put a period to this , and hasten to the seventh chapter . chap. vii . confederacy of several popes , and roman priests with the devil . such the principal incouragers and promoters of idolatry in the church . having as succinctly as i could , given an account of the gentiles , and jewish idolatry , with the mischievous consequences thereof , in the former chapters : my method now leads me to relate in this chapter how fatal idol-adoration hath been , and must still be to those that continue it , tho under a different denomination : so that rome antichristian , will appear not to come short of , if not to exceed , the daemonolatry of rome pagan . i shall therefore first begin with a list of some of their popes , as i find them registred by the learned and ingenious mr. wanly , in his wonders of the little world , page . where , ( out of their own authors , and particularly their celebrated platina , ) he gives a catalogue of divers of them , who stand recorded for conjurers , and such as have had familiarity with the devil . and here it ought not to pass without good observation , that in the first centuries , before their bishops had made a defection from the humility , and purity of the evangelical doctrine , we find none of them branded with that blackest of characters ; but after the apostacy from the primitive simplicity had gradually obtained among them , then came they to fall off from the worship of god himself , to a down-right contracting with , if not worshipping of the devil . we will first observe by what degrees this defection obtained upon them : for , . alexander the first introduced that which they call holy water , mixed with salt , and ordered it to be used . . sixtus the first ordered , that priests should minister in linnen surplices . . faelix the first appointed yearly sacrifices in memory of the martyrs . . marcus the first brought in the singing of the nicene creed , and the giving the pal to the bishop of ostia . . zosimus brought the use of tapers into the church . . boniface the third obtained of phocas , a murtherer of his lord , that popish supremacy , which to this day is so much stood upon , and was the first that usurped the proud title of universal bishop . . boniface the fourth instituted all-hallow day , and dedicated the temple of pantheon , ( an idol temple ) to the virgin mary . . martin the first , ordered priests to shave their polls , and to keep themselves single . . vitalianus the first , first brought organs in use in the church of rome . he sent theodorus , and hadrian into england , to introduce the latin service . . leo the second , ratifyed the sixth synod , to confirm the mass , and brought in the kissing of the pax. . john the seventh , noted for building churches , and erecting images . . gregory the second excommunicates the emperour leo isaurus , for standing against images . . gregory the third excommunicates the emperour upon the quarrel about images . . paul the first excommunicates the emperour constantine capronimus upon the same quarrel , upon which , it was well worth noting that the emperours , who were descended from idolaters , and persecutors , withstood images , being convinced of the dangerous consequences of them ; when those who pretended to be the successors of the apostles , were the introducers of heathenish idolatry into the church of god. . stephen the third brought in worshipping , and censing of images . so the point was gained . . martin the second , his father palumbus was acknowledged to be a conjurer : by which arts it is said he sought the papacy . . christopher the first is recorded to have got into the chair by the aforesaid evil arts : and was therefore deposed , and thrust into a monastery . . sergius the third ordained the bearing of candles in the feast of the purification of the virgin mary . . john the thirteenth , a man from his youth polluted with all kind of villany and dishonesty , deposed in council by the emperour otho , slain in the act of adultery . . john the fourteenth began to baptize bells , and give them names . . silvester the second was a magician , and contracted with the devil for the papacy . . john the nineteenth given to magick ; he took off the election of the pope from the people ; and appointed the feast of all-souls . . benedict the ninth , a conjurer , wont with laurence and gratian ( two conjurers ) whom he made cardinals , to wander in the woods , to invocate devils , and bewitch women to follow them . . nicholaus the second , a great contender for transubstantiation . . innocent the third brought in the doctrine of transubstantiation . . sixtus the fourth brought in beads into the divine worship . . alexander the sixth , incestuous with his own daughter , and gave himself to the devil . by this short , yet dreadful list , it may appear by what degrees , first superstition , then idolatry , and after that daemonolatry , or a correspondence , if not a confederacy with the prince of darkness , crept into the world ; nay , that part of it that claims the name of an apostolick church : tho nothing more contrary , or rather diametrically opposite to the doctrine and faith established by the holy jesus , and his blessed apostles . the heathen oracles had been struck dumb by the coming of the eternal redeemer , and the divine miracles wrought by him in confirmation of the everlasting gospel ; the magicians , and sorcerers confounded by the sacred authority derived to the constituted apostles , as we find recorded in their acts , in the cases of simon magus , and elimas the sorcerer , with divers others of that kind : but after the christian doctrine had been confirmed by so many , and unquestionable divine miracles , so that there wanted nothing that might assure the world of the mighty hand of god that accompanied his ministers in their first planting the gospel of salvation : then again do we find the arch-enemy of our souls unchained , and we may well calculate his losing from the time of stephen the third , which was that fatal period that again spread the foul contagion over the apostate church : for now the mystery of iniquity shewed itself in the temple of god , and the old serpent began again to be worshipped as god , and 〈◊〉 〈◊〉 his altars in the obnoxious tem●●●… and here i cannot omit that which is irrefragably urged upon this argument by the learned doctor brevint , in his book , intituled , saul and samuel at endor ; a treatise , that perhaps gives some of the clearest demonstrations of the defection of the roman church , of any thing yet extant : though many of our reverend and learned divines have acquitted themselves with singular honour upon that occasion , to whose memories posterity will be obliged to pay the most grateful acknowledgments : but this gentleman had the opportunity of a long co-habitation amongst their fathers beyond the seas , and the advantage of making such discoveries , and observations , as cannot fall under the cognizance of others . i shall therefore make bold to cite some passages out of the fore-named book of that excellent authors , in refutation of the pretended roman miracles . i shall begin with p. . where he makes a quotation out of st. august . de civit. l. . c. . there are some of the devils miracles , saith st. austin that as to the work itself , seem to be no lesser then gods are , but their end must distinguish them . and therefore he will have the miracles of the latter times to be tryed by the true church , as we find it in the scriptures : and not the church by these miracles . bring roman miracles to this rule , you may divide them into three ranks ; for some of them are but meer tales ; some are counterfeit impostures , and artificial tricks of juglers : others have a real being , but the question is , whence they have it . as for the first sort of miracles : the papists have by little and little , heaped them to such an extravagancy , that divers of their communion , who have some modesty left them , can scarce forbear blushing at the relation . gregory of tours , and gregory the first bishop of rome , ( if the four books of dialogues be truly his ) did begin pretty well to tell stories : but these are nothing to the advances made by other prelates , and great roman doctors , in the following ages : and i may say confidently that these romanists are not much short of the most extravagant romancers . there you shall read of constantine the great being a leper , and transferring his roman empire upon that pope that made him clean , of wolves , and lyons bringing back lambs , and restoring them out of their entrails , after they had torn them to pieces ; of birds flocking about to hear sermons ; and of asses becoming roman catholicks , at least kneeling to adore the mass-sacrament , &c. they cannot conceive any great man to be a saint , unless he hath an extraordinary gift for the working of such miracles . how true they be , you may best learn of the very saints , who deny them : as for example , s. bernard , s. chrysostom , and st. gregory , and yet they are forced upon them : and you can hardly pass for a true catholick , unless you believe that st. bernard was saluted , and suckled several times by our lady in her image ; that st. chrysostom did raise the dead , did cure all sorts of incurable diseases ; and had every night st. paul himself whispering in his ear , what he did write on his epistles . and as to st. gregory the great , he had no meaner whisperer then the holy ghost in person , under the shape of a pigeon sitting quietly upon his head , and sometimes stretching down her bill into his mouth , when he was preaching . and we know that the grand impostor , mahomet , pretended somewhat the like about the same time . now you may be sure all these things are fabulous , since disowned by the very men who are pretended to have had them , and who therefore knew best the truth of all these works , and assistances . much like to these are the miracles of ignatius loyola , when he cures women in their travail , if you but set his seal , or signet on their belly ; when he makes the house where he happens to be , horribly shake ; and when himself grows as hot , and as terrible as mount aetna , by the fierce motion of that spirit , which from a debauch'd soldier , made him a holy jesuit : or when he sees the soul of his dearest friend hosius mounting up into the sky , far more gorgeous then the soul of any other : or when he works greater miracles with his own name in a little piece of paper , cum nomine suo chartae inscripto , then moses and the apostles did in gods name . we cannot deny ( says the bishop of canaries ) but sometimes very grave men write , and leave to posterity such reports about saints miracles , humouring hereby both themselves and the people , whom they perceive both prone to believe , and importunate to have them do so . for the authority of the above cited fables , that worthy divine quotes their own various authors , citing the several books , and pages , where they are related ; for confirmation of which , i must refer you to the th p. of his book before mentioned . and is it not hereby evident to all that will not wilfully blind themselves to their own delusion , that these stories , if true , are no other than diabolical cheats ; being such , as in no wise can be imagined to confirm the evangelical doctrine , but rather the superstitions and orders by the romanists , imposed upon the world : or if they are not true , then may we conclude them to fall within the number of those lying wonders foretold of in the scripture , by which antichrist shall endeavour to establish his blasphemies amongst a credulous , and bigotted generation . and what can their fathers , that report those sottish legends , be thought to be , but such a sort of people as are marked out by the prophet ezekiel , when he says , the prophets prophesy lies , and the priests bear rule by their means , and my people love to have it so , and what will you do in the end thereof ? o depraved , and adulterous church , that imposeth on her proselytes the credit of such fictions , that thereby she may procure a reverence , and belief of those superstitions , and idolatries , which her tainted doctors teach . let us now go on to the second sort of miracles mentioned by dr. brevint , which are such as are made up all of artifice , and imposture . pope boniface in this matter once behaved himself like a man , when through a pipe or sarbutane , he conveyed so dexterously this oracle , caelestin , get thee away , if thou hast a mind to be saved ; that pope calestin took it , it seems , notwithstanding his infallibility , for an angelical warning , and so left the popedom to the cheat. pope hildebrand had once another as good intentention of cheating , but as it was much more cruel , it had not so happy a success , when he had ready a huge stone , which should have fallen from a high vault , like a judgment out of heaven , upon the head of the emperour henry the third , when at his devotions ; but the poor wretch , who was employed in that good affair , made too much hast , for he fell down with his great stone , wherewith he was crusht all to pieces , before the emperour came under that place , where he used to kneel at prayer . it was a pretty trick of the country curate , ( mentioned by card. benno , ) who getting crabs , with little candles fastened to their backs , set them a crawling up and down his church-yard at night ; and persuaded his people in the morning , after he had taken them in again , that they were poor distressed souls , which wanted masses . images , and crucifixes have been found very commodious for working this kind of miracles , especially when they are set up close to thick walls , as the great serapis of alexandria was once , for then 't is an easy matter to get up behind by secret ways , to anoint the face of the saint , and to put in a chafing dish , that shall make him both sweat and weep , by heating , and melting that liquour . springs , and wheels ; and such like engines , are of great use to make them move , and bow , and speak ; by such a miracle the marrie , priests unhappily lost their good cause once at winchester ; for when they were upon the point of winning it , a crucifix started at it , and declared against the priests . this voice in the synod being well seconded by the monks , went presently for an oracle : so either simple were the men , or strong the impostors of those days ; nor are they now much less in many places . although syranus tells all the world , that great delusions are often put upon the people by mass-priests , and their counterfeited wonders and signs . but the third and last sort of roman miracles reckoned up by the forementioned learned author , are those that indeed come nearest to our purpose , and do unquestionably prove , that as the heathens of old under the images of serapis , molech , baalim , and apollo , &c. worshipped base and infernal spirits ; so the romanists now adays , ( though they have new dressed and inscribed their idols ) do no less than pay an adoration to the apostate angels , and delusive spirits , which act in , and actuate those interdicted images . for my part ( says he ) when i do read in grave and famous roman writers , that a consecrated host will flie and flutter in the air sometimes , till a mass-priest holds up his pix to receive it ; that shapes of flesh and young children have appeared upon their altars , at the elevation of the said host ; that by many good experiences , horses , and mules , and cows , have been cured of their diseases , when some masses were sung for them to the honour of s. barbara ; that s. dominick did write books , which upon several tryals no fire could ever burn ; that once he was seen perfectly in the shape of a crucifix , with the five wounds in his body , and a crown of thorns on his head , that at the consecration at mass , something like christ was seen hard by him , with the same signs of his cruel passion , dropping out of his own wounds some of his own dear blood on this dear saint ; that the b. virgin beheld all this , and of her own accord plaid the mass-priest , and administred the very body of her son , in one moity of a consecrated wafer to this same saint in token of special friendship ; and all this averred , and sworn as true , by a formal oath in the name of the blessed trinity , and under pain of all kinds of gods curses , in case of a lie or a mistake , with five hundred such and greater marvels : i think it a kinder , and safer part in me to take them for something , then for meer tales . but for my pains of believing so , let me , who by gods grace am a protestant , have the liberty which the papists allow themselves , when they controul what is done by pagans ; to say , as perhaps it is true , that when the emperour vespasian once cured a blind and lame man , it was the devil , who hindring the sight of the one , and the motion of the other , seemed really to heal both , when really he did but cease from hurting and anoying them . sometimes papists will come so far , as to suspect their own miracles , and to take them but for sportings of unhappy and wicked spirits ; and for this he quotes biel in canon . lect . . those ordinary shews of a young child , or of a man of compleat stature , that appear sometimes , as they say , among their holiest mysteries , and upon the fists of their best priests . they might as well , if their interest would suffer it , find the like flaws in all the rest , and you may easily do it , if you compare their own roman , with all averred christian miracles . i fear there may be some will think i have been too long in this transcript ; but if they consider the consistence of the argument , and upon what great authority it is deduced , will find no reason to complain : and i could heartily wish that every english papist had before him those books to peruse of the roman writers , out of which our author makes his citations ; i should think it impossible but the opinion , and authority of those of their own religion , must certainly prevail with some of them , that are ingenuous , at least not to pin their faith upon the traditions of some of their over-superstitious fathers , but i must again return , and go on with our excellent author , to observe how the roman miracles distinguish themselves from those of our blessed saviour and his apostles : and here he admirably distinguishes , . the works in themselves . . the tendency and design of them . . the time , or period of their operation . whenas the so much-boasted popish miracles have in them , . an intrinsical impertinence , and frivolousness . . a general aptitude and tendency to confirm any trifling piece of superstition ; rather than any fundamental , solid point of religion . . an appearing , and exerting themselves in the latter times ; and even those marked out by our saviour for times of a general defection , and delusion , and are branded for false miracles , such as antichrist at his coming should enchant men with , thess . . rev. . . as to the first black character ( he says ) whereas the ancient miracles of god are grave and serious works , and do carry along with them both some image of gods wisdom , and some holy impression of the divine hand that causes them : the modern and roman miracles are commonly such sports and pranks , as can become but fairies , and hobgoblins . what is there in the whole world more impertinent then to make the most blessed and holy virgin mary come purposely out of heaven , whence it was not heard she came before , to drudge here and there about monks , about sick wives , about images and such like things ? who could take for a holy soul or a good angel ( much less for that ever blessed saint ) that which appears under her name like a woman shewing her breast , embracing men , giving them suck , enticing them with her favours , hoods , vests , and sometimes fine rings which she makes for them of her own hairs . to such purpose she is said to have brought down her heavenly train , and to have sat in s. ildephons's own throne , whilst thousands of her virgins stood singing about her , and about the reading pulpit ; and all this great appearance to compliment the bishop , and present him with a white robe , which she said she had taken out of her sons wardrobe ; and it was to be worn only upon her days ; and all this because the eye of his faith was continually bent to her service ; ( for this is the best eye of roman faith ) he was to wear it in that church , and after to have joy in her closet or apartment , in promptuariis meis . this gown is shewn at toledo . at another time ( they say ) she came to church ( having it seems often before chid vdo the then bishop for lying with her nuns , thou hast had , ( says she ) sport enough , do so no more ; ) notwithstanding afterwards she found him a bed with no meaner miss than the mother abbess her self : at which she calls her son ( it is not to be supposed to be the second person in the trinity ) and caused their angels to pluck him off the bed , where they beat him till at every blow he vomited up one of those hosts which he had consecrated whilst in that sin : and because of her sons dirty lying ( if there be such a thing as transubstantiation , it must be so ) she held the chalice to take both the wafers and her son in it . then the queen of heaven , says the historian , takes up these vomited wafers , and washes them clean with great care , and lays them up reverently on the altar . abundance more of feats he reckons up reported in the roman historians , and authors of the same spirit , which they would perswade their blinded bigots to be the virgin mary ; as her going to orleance with a box of ointment , to dress the back of a dean ; giving special pills to a monk to purge his choler ; feeding s. albert , with a sort of bread , after which he resolv'd to feed on nought but herbs and roots : coming ( they say ) down from heaven , but more likely from the power of the air , to uncover her breasts , and put her paps into the mouth of s. hubbert , and s. bernard ; then they make her to woo sweet-hearts , and give them rings of her own hair , as to s. alan , and s. harman , to both which they say she was married , and that in the presence of all her saints , ( spirits like her self relating a thousand other ridiculous , if not blasphemous stories of her , too tedious here to mention . then they bring down ( whom they would impose upon us to be the eternal son of the father ) lying as if dead under the hand of a mass-priest , or shewing tricks of activity , like a young child among the novices , in their churches and covents : one says , he hath seen this little child creeping out at the mouth of a crucifix ( 't is all a sparrow could do , but the devil can do much more ) and thence jump into the lap of an image , thence flying up again the way that he came . another says s. ida had him , and kissed , and embraced him , ut sponsa sponsum ; then he must hang about her neck whilst she sings an anthem ; s. agnes had him too , whilst she stole a little cross out of his bosom : they say he was brought by his own mother , to be kissed by s. catharine , of the order of clara upon a christmas eve ; and that the same dame brought him to bed to s. boniface , in swadling cloths . they will have it , that s. lucia of the order of s. dominick had him three days and three nights , during which time the image of the virgin had no baby on its left arm ; after that , they marry him to her , when he looked as if he had been but seven years old . s. hostradus and others took this illusion for a real appearance of the holy infant , and thereupon offered him as we do children , something to eat ; some would dandle him on their knees , and others play with him , and s. john , who was his companion at it . thus , with grief , may pious souls see according to the prophesies , jerusalem trodden and danced upon by ugly owls and wild satyrs . isa . . . so the roman church is become a stage for vile spirits to act upon ; for where are the good saints or angels that will represent , much less act christ and the blessed virgin , under such shameful personages ? then as for s. francis , you have sheep and asses running to hear his sermons ; swine falling dead under his curse , for having hurt a poor lamb ; all sorts of cattel recover with the water he washt his feet in ; women eased of their travel by applying to them some of the hay his mule used to eat of . again , you may find s. dominick at mass , hanging in the air like a bird ; or at the bed-side of a sick woman transubstantiating worms into pearls ; or by the water side , raising the river into a flood ; or at his devotions , forcing the devil to hold candle to him , 'till the poor pugg burn his own fingers in the service : or , sometimes you may find him changing the sex of a young girl unto a boy . nor did the women come behind hand for extraordinary feasts ; for if you read but the life of s. christina , you will find that she rose from the dead twice , before she died for good and all , and so died thrice . she had a mighty knack at miracles all her life long ; for to save souls from the pains of purgatory , she loved to throw her self into all the hottest ovens , and burning fires she could find , that she might endure here what they suffered there ; and to atone for gluttons , she resolv'd to starve her self , till finding the pains of a sharp hunger , she had milk came into her paps , so allayed the cravings of her stomach , by sucking her self ; she expiated for proud souls , by applying her self to the worst way of common begging ; she could distinguish too between the honesty and dishonesty of those which gave her alms , for the bread that came from good hands tasted like bread , but that which came from wicked hands tasted like toads-flesh . to satisfy for all sorts of sins contracted by those which used much company keeping , she resolv'd to forsake mankind , and to come near none but beasts ; at last that she might be safe from all contagion of flesh and blood , she parched her self on the tops of trees ; there her thin body being made thinner , both by continual fasting , and great fervency of spirit , she did at her prayer contract her self into a round form , much like that of a hedg-hog . she could climb up the highest trees like a squirrel , and swim in rivers like a fish ; till her friends , barbarous , it seems , and not believing all these miracles , put her in chains as a mad woman ; and there she miserably lacerated her poor body with struggling hard to free her self ; and this violence in prison gave occasion to more miracles , for the milk in her breasts turned into oyl , wherewith she did anoint her sores , and sometimes too , she used it as butter to sweeten her bread. cardinals and whole towns can aver these extravagancies , and therewith we shall conclude the first kind of roman miracles ; omitting what might be said of s. brigit , s. julia , s. clara , s. vrsula , with hundreds more known and famous in that church , with whose stories their voluminous legends do crawl all over . in the mean time it will not be amiss for satisfaction of the curious , to insert the names of those authors our reverend doctor hath made use of in this section . alan . rediv. part . c. . jul. ●omer in vita ildeph . ap sur. . jan. chronick deipar . an . . leander in vita reginald . robert. archid. in vita s. albert. ap . sur. . apr. chronic. deip. an . . histor . eccl. carnot . an . . chronic. deip. an . . ibid. an . . ibid. an . . matth. paris in vita s. godric . menol. cisters . . octob. bov. . anal . an . . n. . flamin . in vita s catharin . henriques fascicul . s. s. chronic. ord . praedict . henriques . jam chronic. deip. an . ibid. an . . s. bonavent in vit . s. fran. job . garg . in vita s. dominic . tho. cantapr . in vita s. christinae ap . sur. jun. an . . jacob de vitriaco , in vita s. mariae ocigniar . chap. viii . a further evidence of the confederacy of roman priests with evil spirits . the argument that we are now upon , having already taken up too much paper for one section , i have thought it proper to continue it in the following chapter , lest , those who are ignorant of satans devices , and of the artifices of his priests , should want so convincing a demonstration of the danger of communion with them , as is laid before them in the subsequent lines . i must therefore resume the discourse as it is continued in the forecited book of the reverend dr. brevint ; and having already transcribed the sum of what he speaks upon the first head , namely , that the miracles of the roman church , are ordinary , such trifling , and ludicrous pranks , as cannot possibly seem to hold any proportion with those solid and divine operations , which attested the truth and excellency of the doctrine of the holy gospel : the second evidence that he mentions is , the tendency and design of the popish miracles ; which look quite another way from those wrought by our blessed saviour , and his apostles : for whereas those last confirmed the faith , and doctrine of the first preachers of the doctrine of salvation ; and those which anciently were wrought at the sepulchres of the primitive martyrs , cannot be thought to justify or assert any other faith , or doctrine than what was taught , believed , and practised by those holy men ; aug. de civit. l. . c. . says , what is it that these miracles will attest but the resurrection and ascension of christ ? st. paul tells us , that they taught nothing , but what was concluded within the law and the prophets ; and it cannot be supposed that the extraordinary things done by them should confirm any other doctrine than what they taught . so at this day , tho all sorts of operations were to be seen at the sepulchre of st. paul ; they could not be presumed to confirm the popes bulls , or the innovations of the roman church , but those truths which were contained in his preachings , and his epistles . but as for roman miracles , they follow their novel doctrines , which sometimes are contrary to , and always quite different from the true christian gospel . how many volumes would be required to contain all the revelations , and the strange wonders , that encourage , and excite men in general to the worship of the virgin mary . as many more are bestowed upon the doing it by special ways , and at her particular feasts ; for upon that score great indulgences are promised to her adorers ; or else what mean those swarms of monks that lie hid under her coats , or the ladders whited with her milk , from which no body ( that takes that way to heaven ) can ever tumble down ? or those quires of supposed angels heard in the bottom of a deep well to sing her praises ? what can be thought of those images that bleed , or speak , or fly as light as feathers , unless it be to bring mankind to the worshipping of wood , or stone , or something more sordid and abominable , which seems to give motion to those inanimate stocks ? what all those thousands of sad souls to ramble up and down the world , since the time of pope gregory , but to reveal purgatory , and recommend masses for the dead ? what abundance of strange feats have been done by st. francis , and st. dominic , on purpose to confirm their new orders , and ways ? what can signify those heaps of excommunicated flies ; and a poor raven pining to death under the same curse , for having fled away with a bishops ring , but to shew the terrour of the roman keys ? and those multitude of small and great toads crawling in and out of mens mouths , when they do observe well or ill the rules of auricular confession , but to justify that jugling piece of priest-craft ? or the many little children standing upon consecrated wafers , but to maintain the doctrine of transubstantiation ? what can the many pretended miracles wrought by the five wounds in the body of st. francis , or the rope about his loyns signify , but to keep up an opinion of the sanctity of that order ? then the doctor asks your opinion of the following miracle , which he thus relates . a bishop moved with passion against a covent of franciscans , was resolved to turn them out of his city , and to do it the next day : the night before , behold their sacrist sees in a vision the image of st. paul , and the image of st. francis , both painted in the church window , talking earnestly one with the other . he hears st. paul extreamly blaming st. francis for no better defending his own order ; and st. francis answering to him , what shall i do ? says he , i have but a cross , and that is no defensive weapon ; but had i a sword , as you have ( for commonly they represent them so ) perhaps i might do somewhat more . the man being awak'd , starts out of his bed , and his imagination being full of this , runs to the church , finds the two pictures had exchanged their arms : paul in the window had the cross , and st. francis had the sword. this amaz'd the whole covent ; but that which is more then all the rest , st. francis had not st. pauls sword in vain , for that same night the bishop had his throat cut . what evangelical doctrine can be confirmed by these three wonders ? pictures that can speak and move ; st. paul , that exhorts to revenge ; and a saint , who during his life , made conscience , as they say , to kill a louse , now can cut his bishops throat : what can be infer●d from this , unless it be this wholsome doctrine , that bishops are not jure divino , but friers are ? all these , and whole millions of other such roman miracles , are not fit for christs calendar , because they never were accommodated for persuading men of the truth of christs gospel , and upon that account must needs proceed from any other than his spirit . authors quoted for proof of this second mark are . s. anth. . part hist . l. . c. . ser. . chron. diep . an . . hist . carnat . an . . archiev . buburg . in fraud . an . . menol. cistere . . april . leand. in vita hyacinthi ap . sur. . august . gregor . in dialog . passim . specul . exemp . tit. excommunicatio exemp . . ibid. exemp . . ibid. tit. confessio exemp . . ibid. tit. eucharistia . s. bonav . in vita franc. hieron . platus de bono statu relig. l. . c. . the third foul mark he mentions of roman miracles , and which will put it beyond all doubt , that they are the effect of diabolical confederacies , and impostures , is , that besides the evil tendency of them , they appear , and shew themselves unto the world in such suspicious times , as may justly discredit , and call in question even true , and real miracles . the gift of miracles being unto teachers , what credential letters , and royal colours are unto publick officers , which signify much unto good subjects , whilst they know them granted to none but such as the king doth really send ; but very little , after they see those in the hands , these on the backs of every dirty carrier , who hath a mind for his own ends to counterfeit them , and rant with them . no man takes for good payment whatsoever hath caesars image , after he hears of false coiners , who have dispersed vast sums abroad , and marked them with the same stamp we are not now in the priviledged days either of moses , or elias , or of jesus christ , or his apostles ; when neither all the magicians could make one louse ; nor all the baalims light fire on one altar ; nor all the workers of false wonders open their mouth against the son of god. we live in such times , when the devils in all mens account , are let loose from such a restraint , and the church left unguarded of such a protection : when false prophets may arise with such prophesies , and false christs with such miracles , as , if it were possible , might deceive the very elect. now the mirabilarians , as st. augustine calls them , are abroad , against whom , saies he , cautum me fecit dominus . the lord himself , and his apostles after him , have given us all sufficient warning ; so that it would be a great folly in us to take notice , or run after such , as have a permitted power of counterfeiting true miracles , therewith to amuse the simple . the glorious work of our blessed saviour , his disciples , and other apostolical fathers , were done in such clear days , as dissipated , and scattered all suspicions , and imaginable clouds of imposture ; the devils had not so much as the liberty to preach the truth , mark . . if either simon magus , or elimas , tho sorcerers of the highest rank , did but offer to play their old game , and shew their devilish feats , you read in the acts , how they were kept in . thus this mighty restraining hand , rather than the intrinsecal greatness of the work , was an infallible evidence , which in those days shined about all true miracles ; whereas the revelations , and feats of the romanists must needs be full of suspicion , and noted for such by all good christians , since they came forth , when all false christs , and false prophets have the liberty to work them . then come up the apparitions of sad souls , by thousands , to acquaint their friends with their condition underneath : and what neither moses , nor the prophets , nor jesus christ himself , nor his apostles ever thought to mind us of ; distressed groaning spirits make it their principal business to throng about , craving for help , for pilgrimages , and masses . then come images to bleed , or sing or mourn , as occasion requires : and the consecrated elements , the better to justify what they are not , appear with blood , with flesh , and even sometimes with whole children . it passes all understanding , how the virgin mary , who kept her self so long above , would not come down among us mortals , either sooner , or in less suspected times , or on more serious errands . five hundred years may be accounted , when all good authors will justify that she continued as quiet above ; and that she , after so long rest and abode in the blessed mansions , should take such an unlucky , and obnoxious time to come down , and shew her self to men , when the devil , and his foul spirits are permitted to play their pranks ; this indeed is very admirable ! it can hardly be imagined , that she who never did appear to any of the primitive holy fathers , in a less suspected juncture , should in these last and branded times , shew her self to a dirty monk. did not st. austin , before he died , being besieged by barbarians , deserve as well her protection , and a guard of her armed angels , as st. dominick did , whilest he held a poor pitiful heretick about the neck with his rosary ? wherefore had none of these holy men , st. athanasius , st. hillary , st. cyprian as well the comfort of a kiss , or an embrace , as loyola , stephen the minime , and a thousand more less deserving it ? or how comes she , who never was known to take notice of any trouble , disease , or imprisonment of true saints , as the head-ach of st. chrysostom , the sickliness of st. basil , the infirm body of st. gregory nazianzen , the prisons , and tortures of all the martyrs ; now to be running up and down to relieve all sorts of persons : to cure a jesuit with her child , whom she laid by him in his bed : to cure whole countries of purple feavers ; and to free several rogues , that had well deserved hanging , from the gallows , from dungeons , and from all imaginable sorts of dangers ? how comes this fancy to take her so late of bringing down out of heaven , crosses , hoods , books , robes , holy water , and such other utensils , which the fathers in former times never had , nor expected from her ? the truth is , these kind of apparitions and miracles were most advisedly reserved until such times , as these latter are , dark , and confused , and more propitious to imposture ; and these strange new transactions have another reason besides , which i wish roman-catholicks would seriously consider , and it is this . as long as the blessed virgin had no more honour in the church , then what became a creature , and was allowed to her by the fathers , to be honoured , not adored ; no antient author will tell you that she ever appeared among men . but as soon as the latter times brought in publick services to pray with unto her , and images to pray to her by ; then she ( or rather some other spirit under her name ) began first to bestir her self : then she , and a multitude of other saints with her , seem to come down , and appear at the voice of these new prayers , just as the soul of samuel did , ( or rather seemed to ) come up at the mysteries of endor . ever after the pretended queen was seen in the roman church , as in her heavenly palace : and she had more angels to wait on her in the least of her ordinary progresses , then our blessed saviour himself had in any of his most solemn appearings : but as when the devils will look like angels , you may still , they say , either perceive a cloven foot , or smell a stinking vapour , that betrays the pretended glorious appearance , so roman miracles , and visions , have commonly some black mark , which may convince any sober man , that they are not really what they seem to be . consider in the holy scriptures what the true saints and angels of god have done , whenever they met with more honour then was their due : or ask st. austin what those spirits are , who take it when it is given , or call for it when it is not : no saint , nor angel , says the good father , will take of others what they know to be due only to god : as it appeared by paul and barnabas , who tore their cloaths , when the people offered to worship them , to shew they were meer men : and by that angel who rejected adoration . they are unclean spirits that are for worship , and tho they care little for flesh ; yet they pride themselves in sacrifices , because god , under the law , appointed them for his own service ▪ and in another place he says , good angels are for this one thing , that with them we may serve god , in whose contemplation they are happy : but they who invite us to serve themselves , are like proud men , &c. only the serving of proud devils is more hurtful . and in another place he says , coelestial , and happy spirits will have us sacrifice ( not unto themselves , but ) unto god , whose oblation they are , as well as we ; and therefore , all revelations , and miracles that invite us to serve more than one god , are such seductions of devils , as any pious , and prudent men must needs throw off ; for this is their proud malice , who by that token are noted , neither to be good angels themselves , nor the angels of a good god. for the good angels love us so well , that they will not have us to serve them , but the true god only . this was the opinion of st. austin in his time , by which it appears what his thoughts were of saint , and idol-adoration . let us now bring to these christian rules , most of the roman miracles , and apparitions . let us see when ever this humble spirit did ( with the good angel ) reject one worshipping , or devout adoration ; shew , wherever she once tore her cloaths at the hearing of te deum , and the whole psalter of david sung , and applied most blasphemously from god to her . certain it is , that for several centuries of years , the steps of another spirit are to be found in her ways , seeking continually for more honour . we may behold one who strokes , and kisses pious men , because they both begin and end their best devotions with her praises : who teaches in what godly form they must pray to her for all blessings : who calls them into brakes of thorns , and nettles , and sometimes into holes under ground , to find , and adore her images : one who can put on the shape of a stag , or a pigeon , or a great queen , purposely to shew the place , and stone where she must needs have an altar , or a chappel , or a great church that there she may be served and worshipped to the worlds end ; and there walk , and delight her self ; one who in all these churches , brags among men , as if she were the mother of compassions , the lady of the house of prayer , and the fountain of all blessings : lastly , one who spreads forth about her a great mantle , therewith to betoken the largeness of her mercies and favours ; which she says , she denies to none that will come to her with faith . and now let st ▪ austin , or any good christian judge what kind of creatures these spirits are ; and what great difference there is between those which among the pagans did perpetually labour for sacrifices , and these , which now among the papists , are all for masses , and the greatest oblations that can be set on romes altars . mean while we may be confident , that none but god alone can own sacrifices , altars , and churches to be served with ; none but devils ever owned images to speak , move , or any wise to work in ; such spirits as these may be the authors of all the boasted miracles , apparitions , and revelations among the romanists ; and such appearances , and delusive operations are very fit for such spirits : and both foretold , and reserved for the last times ? and so it may be guess'd what that church is that hath her proper establishment both from such wonders , and such saints . for proof of what is spoken upon this third head , relating to the timing of popish miracles , see the following authors . aug. in joh. trac . . sub fin . ibid. specul . exemp . tit. ros . exemp . . attich . cron. ord. minim . an . chron. diep . an . . oliver l. mirac . mar. montis . albert. de viris illust . ord. praedic . epiphan . contr. haeres . l. . adv . collyrid . august . contr . faust . l. . c. , . idem de vera relig. c. . idem de civit. l. . c. . ibid. c. . ibid. c. . item l. . c. . caesarius l. . hist . c. . leander . de viris illust . chron. diep . an . . chron. diep . an . . franc. hierasc . in vita henr. silice . odo gisseus hist . virg . aniciensis . in vita manaveriap . sur . . jun. arch. gian . cent . . annal. l. . c. . od. gissaeus supra . niceph. eccl. hist . l. . c. . blosius in monili . menol. cisterc . . dec. chron. diep . an . . tho. malvenda tom. . annal. ord. praed . an . . much more doth the learned doctor urge , to prove that what the papists offer to the shrine of that which they call the blessed virgin , can be nothing less than giving divine honour and adoration to an unclean spirit ; but i fear i have been tedious in transcribing this ; tho it were to be wished that all professed christians were truly convinced of the danger , and damnableness of this roman doctrine . for , if that which was never commanded by god in his word , ought not to be introduced into his worship : if , whatsoever pretended saint or angel claims a religious adoration , be to be reputed diabolical , and unclean ; then what can be concluded of those worshippers , and these saints in the roman church , unless it be this , that they have not introduced only the doctrine , but the down-right worshipping of devils . it is not for nothing that the holy spirit of god doth in the sacred writings , by his inspired pen-men so often warn , and call off his people from idolatry ; it is not for nothing that the eternal fountain of blessedness expresses such an inflamed jealousy against the israelites for departing after strange gods ; and that the divine vengeance always followed that impious abomination with such tremendous , and smoaking judgments : for when once the profligated spirits can obtain for deities in their temples and altars ; it is not to be expected that the true , and eternal god should have any place in the heart of such a people . therefore the scripture calls idolatry a departing from the holy one , a going a whoring from him . the samaritans had that opinion of the works which simon the sorcerer performed by witchcraft , and a diabolical confederacy , that they called him the mighty power of god , in the th chap. of the acts. but by the verse preceding , it appears that he had fascinated their minds , and laid his charms on their understandings , that they were in such a condition as paul terms the galatians , they were bewitched , that they should not obey the truth . and it cannot be supposed that any thing short of some forcible enchantment could prevail with those of the roman communion , to give faith to those lying wonders , and divine worship to those eluding spirits , which upon that account , have the shrines erected amongst them . by what hath been said , it is evident , that those ghosts , or spirits which require temples , and worship , are no other then some of the tainted , expulsed legions ; and that the strange miracles performed by the images , or at the shrines of these deities , are the old delusions continued ; whereby they drew the antient pagans after their oracles , groves , and pythons , &c. and the papists now a days into an adoration of images , altars , and relicks . still the old confederacy is kept up , tho under new forms , and notions . and perhaps it is none of the smallest policies of the agents of that communion , to impose upon their credulous ones the belief that there is no such thing as a witch ; that so their performances of that kind may the better pass under the notion of a miracle . but by the following discourse , any one that will not wilfully blind himself , may discern the strange , and vast power that the deceiver of the nations still maintains amongst the degenerate race of men . and so i have put an end to the first part. the second part of pandaemonium , giving an account of divers most remarkable witchcrafts . also a further account of daemons , and spectres , never before published . by what hath been said in the foregoing pages , it is evident , that the prince of darkness hath a very large dominion among the sons of men ; that he hath his temples , altars , and sacrifices : and though under new and different names , still draws off poor biggotted wretches to pay unto his implous shrines that honour , homage , and adoration , which is only due to the most high. there are besides these , another sort of the infernal disciples , who give themselves up immediately to the conduct , and disposal of the apostate angel , by entring into league , and covenant with him , and giving themselves up to those black , and interdicted mysteries , which justly are punished with death , both by the divine , and human law. these have their familiars of the dark region , that assist them in the execution of their hellish purposes ; by this means they attain to performances vastly transcending the capacity of human agents , as much as can be supposed that spiritual , and angelical beings exceed in subtilty , agility , and power , whatsoever can be pretended to by meer mortals . it would swell this volume to too large a bulk , should i speak of the divers ways and manners , by which they enter themselves scholars to the school of darkness ; besides , divers learned and famous authors have taken great pains herein . i shall therefore no longer detain the reader from an account of divers very remarkable relations , never yet printed ; the truth of which will be averred from persons of unquestionable reputation now alive ; the things themselves having been done within the compass of these very few years : and if some sober , and ingenious persons would undertake but to commend to the publick the occurrences of this nature in every county ; it would doubtless be a work very acceptable to all good men ; and of great use for the conviction of others . the first relation . an account of the troubles that happened in the house of peter pain , a shoe-maker , living in mary poel street , in the city of bristol , extracted out of a letter sent me from mr. j. r. a gentleman of good ingenuity , and reputation , an inhabitant of the city aforesaid . dated , june . . sir , according to your desire in a letter i received from you on saturday last , i have here sent you the true , and real account of the passages you desired . that which was related by our late dean , was thus ; that about years since , the house of peter pain , then a shoe-maker in st. mary poel street in this city , was extreamly disturbed with most surprizing , and unaccountable noises for some time ; and one night above the rest , about of the clock , the usual noise was accompanied with so great a light through the whole house , as if every room had been full of burning tapers , or torches ; these repeated scenes of horrour so amused the whole family , that they applied themselves to mr. toogood , the then minister of st. nicholas , who was easily prevailed withal to visit the house ; which he had no sooner entred , but he became an ear-witness of the most dreadful , and accustomed noises ; so , together with the whole family , he repaired into a chamber at one end of a gallery , at the other end of which , was a large bulky trunk , full of old lumber , and so heavy , that four or five men were not able to lift it : having shut the door to them , the minister went to prayers , during part of which time , the noise continued , and on a sudden something was flung against the chamber door , with extraordinary violence , upon which the noise immediately ceased . when prayer was ended , they went to go forth of the chamber door , but could by no means force it open , until they had called for the assistance of some of the neighbours , who running in to their relief , found the door barr'd close with the great trunk aforesaid ; upon which they all concluded that it was cast there in that violent manner , when they heard that mighty shock against the door , just before the ceasing of the noise . this is a true account of that passage , which the gentleman aforesaid had from the son of the late dean above mentioned , who was then an apprentice in the house ; and the whole transaction is still recent in the memories of the neighbours , who were witnesses of the amazing troubles , which at that time disturbed that house . divers other stupendious circumstances accompanied these noises , which by reason of the great distance of time , and place , we can have no particular account of . the second relation . is an account of another passage in the same letter , from the party aforesaid , relating the strange manner of fits which seized the children of mr. merideth of bristol . from mr. merideth i was informed that january last was eight years , he had a son , and three daughters , ( all between the age of fourteen , and eight years ) taken with violent convulsive fits , within a weeks time of each other , to the great amazement of many physicians , and divines , and multitudes of others that beheld them . the first symptoms they observed of their coming , was the childrens complaining of intolerable pains in their heads , and sides , suddenly upon which their limbs , mouth , and eyes would be distorted into unimaginable alterations , and their arms and legs , though of those tender years , extended for some time beyond the strength of the stoutest man to reduce them ; during these fits , they would sometimes laugh , at other times cry for an hour together , then on a sudden creep about the floor , up against the bed-posts and the tester of the beds , like so many cats , as the gentleman phrases it . ( a lady of the neighbourhood told me they would hang about the walls , and cieling of the room , like flies , or spiders . ) sometimes they would foam at the mouth , then fall down as dead , & in a short time repeat their actions , appearing in the room in the same strange , and stupendious postures ; towards night their fits always left them , and they slept undisturbed most part of the night , but instantly upon their awaking , their fits returned , and tormented them more or less , with very little intervals all the day . one of the daughters three days following , in the height of her fit repeated in a solemn majestick sort of manner the same form of speech ; which was a praedicting her own death to be in some few days , and the happy state she was entring into , as also several things which should speedily befal her father , and family ; but nothing of it ever came to pass . another of them vomited pins ; during their whole indisposition , they were daily attended by ministers praying with them , and continued in a course of physick prepared by the advice of the ablest doctors in the city . in the may following they recovered , and are well ever since to this day ; and ( which is very admirable ) when their fits had wholly left them , they did not appear the least weakened by them . advertisement . tho in the relation now recited , there be no mention made of any suspected witch , by whose power the aforesaid children were reduced to that deplorable state , and some of the physitians that administred to them , are of opinion that there was nothing of fascination in the case , but what was purely the effect of a natural distemper . i must crave their pardon if i dissent from them , for these following reasons . . though the account mr. r. gives of it do not make mention of any witch , or resemblance of such a one that appeared to the children , during the time of their fits : it is very probable he might have no account of that particular , and as likely that the confederate agent might purposely avoid shewing any personal figure to them , lest the relations , upon such notice , should detect and prosecute the peccant party . . here are symptoms vastly transcending the effects of any natural distemper ; not to insist on the distorting of the limbs and parts of their bodies , which are frequently the concomitants of convulsions ; but that the extension of their leggs and arms should so vastly transcend the power of a strong man to reduce them ; looks somewhat above what nature alone could pretend to , especially in children of their age. . who can look upon their crawling and hanging about upon the bed-post and the walls , without plainly discerning the cloven-foot of fascination ? could a natural indisposition furnish them with tallons , or claws to fasten themselves to those places after such a manner ? this hath been observed by others that have been under the power of with-craft , that the witch , or her familiar have lifted the patient by all four against the ceiling , or held them so against the side of a wall , where they have seemed to hang in the air ; ( an example of which mr. glanvil mentions in his third relation , containing the witch-craft of elizabeth stile ) that i think it needless to urge this point any further . . but what can possibly be thought of the vomiting of pins ? if there could be imagined any natural distemper that could breed brass wyre in the body , it would be hard to imagin how they should come to be pointed , and headed , without an artificer ; this sort of torture is so familiarly practised upon the bodies of persons , under those sad circumstances , that if there were no other mark of the black art ; this it self were enough to remove all scruple . . whatever others may think of their being so soon restored to a state of convalessence , upon the removing of their fits ; by all the violences they underwent : this alone were enough to evince the distemper to be preternatural : for if those torturing pains and convulsions had been the effect of any natural infirmity ; it could not be supposed but that bodies so battered would have required some proportionable time , gradually to arriveo a state of health . the third relation . a remarkable passage of one named the fairy-boy of leith in scotland , given me by my worthy friend captain george burton , and attested under his own hand . about fifteen years since having business that detained me for some time at leith , which is near edenborough in the kingdom of scotland , i often met some of my acquaintance at a certain house there , where we used to drink a glass of wine for our refection ; the woman which kept the house , was of honest reputation among the neighbours , which made me give the more attention to what she told me one day about a fairy-boy ( as they called him ) who lived about that town ; she had given me so strange an account of him , that i desired her i might see him the first opportunity , which she promised ; and not long after passing that way she told me , there was the fairy-boy ; but a little before i came by , and casting her eye into the street , said , look you sir , yonder he is at play with those other boys ; and designing him to me , i went , and by smooth words and a piece of money got him to come into the house with me ; where in the presence of divers people , i demanded of him several astrological questions , which he answered with great subtility ; and through all his discourse carryed it with a cunning much above his years , which seemed not to exceed ten , or eleven . he seemed to make a motion like drumming upon the table with his fingers , upon which i ask'd him , whether he could beat a drum ? to which he replied , yes sir , as well as any man in scotland ; for every thursday night , i beat all points to a sort of people that use to meet under yonder hill ( pointing to the great hill between edenborough and leith ) how boy quoth i ? what company have you there ? there are sir , ( said he ) a great company both of men and women , and they are entertained with many sorts of musick besides my drum ; they have besides plenty of variety of meats and wine , and many times we are carried into france , or holland in a night , and return again ; and whilst we are there we enjoy all the pleasures the country doth afford : i demanded of him , how they got under that hill ? to which he replied , that there were a great pair of gates that opened to them , though they were invisible to others , and that within there were brave large rooms as well accommodated as most in scotland . i then asked him , how i should know what he said to be true ? upon which he told me he would read my fortune , saying , i should have two wives , and that he saw the forms of them sitting on my shoulders , that both would be very handsom women ; as he was thus speaking , a woman of the neighbour-hood coming into the room demanded of him what her fortune should be ? he told her that she had had two bastards before she was married ; which put her in such a rage that she desired not to hear the rest . the woman of the house told me that all the people in scotland could not keep him from the rendesvous on thursday night ; upon which by promising him some more money , i got a promise of him to meet me at the same place , in the afternoon the thursday following , and so dismist him , at that time . the boy came again at the place and time appointed , and i had prevailed with some friends to continue with me ( if possible ) to prevent his moving that night ; he was placed between us , and answered many questions , without offering to go from us , until about eleven of the clock he was got away , unperceived of the company , but i suddenly missing him , hasted to the door , and took hold of him , and so returned him into the same room ; we all watched him , and on a sudden he was again got out of the doors , i follow'd him close , and he made a noise in the street as if he had been set upon ; but from that time i could never see him . george burton . advertisment . this gentleman is so well known to many worthy persons , merchants and others upon the exchange in london , that there can be no need of my justifying for the integrity of the relation ; i will only say thus much , that i have heard him very solemnly affirm the truth of what is here related : neither do i find any thing in it , more then hath been reported ( by very unquestionable pens ) to the same purpose . what this manner of transvection was , which the boy spoke of , whether it were corporeal , or in a dream only , i shall not dispute , but i think there be some relations of this kind that prove it may be either way , & therefore that i leave to the reader to determine . but the captain hath told me that at that time he had a virtuous and a handsome wife , who being dead , he thinks himself in election of another such . that too of the womans having had two children , happened to be very true , though hardly any of the neighbours knew it in that place . his getting away in that manner was somewhat strange , considering how they had planted him , and that besides he had the temptation of wine and mony , to have detained him ; arguments very powerful with lads of his age , and fortune . the fourth relation . giving an account of the daemon of spraiton in the county of devon , anno. . that which was published in may . concerning the daemon , or daemons of spraiton , was the extract of a letter from t. c. esquire , a near neighbour to the place ; & though it needed little confirmation further then the credit , that the learning & quality of that gentleman had stampt upon it , yet was much of it likewise known to and related by the reverend minister of barnstable , of the vicinity to spraiton . having likewise since had fresh testimonials of the veracity of that relation ; and it being at first designed to fill this place ; i have thought it not amiss ( for the strangeness of it ) to print it here a second time , exactly as i had transcribed it then . about the month of november in the year . in the parish of spraiton , in the county of devon , one francis fey ( servant to mr. philip furze ) being in a field near the dwelling house of his said master , there appeared unto him , the resemblance of an aged gentleman , like his masters father , with a pole or staff in his hand , resembling that he was wont to carry when living , to kill the moles withal : the spectrum approached near the young man , whom you may imagin not a little surprized at the appearance of one that he knew to be dead ; but the spectrum bid him not be afraid of him , but tell his master ( who was his son ) that several legacies which by his testament he had bequeathed were unpaid , naming ten shillings to one and ten shillings to another , both which persons he named to the young man , who replyed , that the party he last named was dead , and so it could not be paid to him ; the ghost answered , he knew that , but it must be paid to the next relation , whom he also named : the spectrum likewise ordered him to carry twenty shillings to a gentlewoman , sister to the deceased , living near totness in the said county , and promised if these things were performed to trouble him no further ; but at the same time the spectrum , speaking of his second wife , ( who was also dead , called her wicked woman ; though the gentleman who writ the letter knew her , and esteemed her a very good woman : and ( having thus related him his mind ) the spectrum left the young man ; who according to the direction of the spirit took care to see the small legacies satisfied , and carryed the twenty shillings , that was appointed to be paid the gentlewoman near totness , but she utterly refused to receive it ; being sent her ( as she said ) from the devil : the same night the young man lodging at her house , the aforesaid spectrum appeared to him again ; whereupon the young man challenged his promise , not to trouble him any more , saying , he had performed all according to his appointment , but that the gentlewoman , his sister , would not receive the money : to which the spectrum replied , that was true indeed ; but withal directed the young man to ride to totness , and buy for her a ring of that value , which the spirit said she would accept of ; which being provided accordingly , she received : since the performance of which the ghost , or apparition of the old gentleman , hath seemed to be at rest , having never given the young man any further trouble . but the next day after having delivered the ring , the young man was riding home to his masters house , accompanyed by a servant of the gentle womans near totness , and near about the time of their entrance ( or a little before they came ) into the parish of spraiton aforesaid , there appeared to be upon the horse behind the young man , the resemblance of the second wife of the old gentleman , spoken of before . this daemon often threw the young man off his horse , and cast him with such violence to the ground , as was great astonishment , not only to the gentlewomans servant ( with him ) but to divers others , who were spectators of the frightful action , the ground resounding with great noise , by reason of the incredible force , with which he was cast upon it . at his coming into his masters yard , the horse which he rid , though very poor , & out of case , leaped at one spring foot , to the amazement of all that saw it . soon after the she-spectre shewed her self to divers in the house ( viz. ) the aforesaid young man , mistress thomasin gidly , ann langdon born in that parish , and a little child , which by reason of the troublesomenes● of the spirit , they were fain to remove from that house . she appeared sometimes in her own shape , sometimes in forms very horrid , now and then like a monstrous dog belching out fire , at another time it flew out at the window , in the shape of a horse , carrying with it only one pane of glass , & a small piece of iron . one time the young mans head was thrust into a very strait place , betwixt a beds head , and a wall , and forced by the strength of divers men to be removed thence , and that not without being much hurt , and bruised , so that much blood appeared about it : upon this , it was advised he should be bleeded , to prevent any ill accident that might come of the bruise ; after bleeding , the ligature , or binder of his arm was removed from thence , and conveyed about his middle , where it was strained with such violence , that the girding had almost stopp'd his breath , and kill'd him , and being cut asunder , it made a strange and dismal noise , so that the standers by were affrighted at it . at divers other times he hath been in danger to be strangled with cravats , and handkerchiefs , that he hath worn about his neck , which have been drawn so close , that with the sudden violence he hath near been choaked , and hardly escaped death . the spectre hath shewed great offence at the perriwigs which the young man used to wear , for they are often torn from his head after a very strange manner , one , that he esteemed above the rest , he put in a small box , and that box he placed in another , which he set against the wall of his chamber , placing a joint-stool , with other weight , a top of it ; but in short time the boxes were broken in sunder , and the perriwig rended into many small parts and tatters : another time , lying in his masters chamber , with his perriwig on his head , to secure it from danger , within a little time it was torn from him , and reduced into very small fragments . at another time one of his shoe-strings was observed ( without the assistance of any hand ) to come of its own accord out of his shoe , and fling itself to the other side of the room ; the other was crawling after it , but a maid espying that , with her hand drew it out , and it strangely clasp'd , and curl'd about her hand like a living eel , or serpent ; this is testified by a lady of considerable quality , too great for exception , who was an eye-witness . the same lady shewed mr. c. one of the young mans gloves , which was torn in his pocket , whilst she was by ; which is so dexterously tatter'd , and so artificially torn , that it is conceived a cutler could not have contrived an instrument , to have laid it abroad so accurately , and all this done in the pocket , in the compass of one minute . it is farther observable , that if the aforesaid young man , or another person , who is a servant maid in the house , do wear their own clothes ; they are certainly torn in pieces on their backs , but if the clothes belong to any other , they are not injured after that manner . many other strange and fantastical freaks have been done by the said daemon or spirit , in the view of divers persons : a barrel of salt of considerable quantity , hath been observed to march from room to room without any human assistance . an hand-iron hath seemed to lay it self cross overthwart a pan of milk that hath been scalding over the fire ; and two flitches of bacon have of their own accord descended from the chimney , where they were hung , and placed themselves upon the hand-iron . when the spectre appears in resemblance of her own person , she seems to be habited in the same cloaths , and dress , which the gentlewoman of the house ( her daughter-in-law ) hath on at the same time . divers times the feet and legs of the young man aforesaid have been so intangled about his neck , that he hath been loosed with great difficulty : sometimes they have been so twisted about the frames of chairs , and stools , that they have hardly been set at liberty . but one of the most considerable instances of the malice of the spirit against the young man , happened on easter eve , when mr. c. the relator , was passing by the door of the house , and it was thus . when the young man was returning from his labour , he was taken up by the skirt of his doublet , by this female daemon , and carried a heighth into the air : he was soon missed by his master , and some other servants that had been at labour with him ; and after diligent enquiry , no news could be heard of him , until at length ( near half an hour after ) he was heard singing , and whistling in a bog , or quagmire , where they found him in a kind of trance , or extatick fit , to which he hath sometimes been accustomed , ( but whether before the affliction he met with from this spirit , i am not certain ) he was affected much after such sort , as at the time of those fits ; so that the people did not give that attention , and regard to what he said , as at other times ; but when he returned again to himself ( which was about an hour after ) he solemnly protested to them , that the daemon had carried him so high , that his masters house seemed to him to be but as a hay-cock ; and that that during all that time , he was in perfect sense , and prayed to almighty god not to suffer the devil to destroy him : and that he was suddenly set down in that quagmire . the workmen found one shoe on one side of his masters house , and the other on the other side , and in the morning espied his perriwig hanging on the top of a tree : by which it appears he had been carried a considerable heighth , and that what he told them was not a fiction . after this , it was observed , that that part of the young mans body , which had been on the mud in the quagmire , was somewhat benummed , and seemingly deader than the other ; whereupon the following saturday , which was the day before low-sunday , he was carried to crediton , alias kirton , to be bleeded , which being done accordingly , and the company having left him for some little space ; at their return they found him in one of his fits , with his fore-head much bruised , and swoln to a great bigness , none being able to guess how it happened , until his recovery from that fit : when , upon enquiry , he gave them this account of it ; that a bird had with great swiftness , and force flown in at the window , with a stone in its beak , which it had dashed against his forehead , which had occasioned the swelling which they saw . the people much wondering at the strangeness of the accident , diligently sought the stone , and under the place where he sat , they found not such a stone as they expected , but a weight of brass or copper , which it seems the daemon had made use of on that occasion , to give the poor young man that hurt in his fore-head . the persons present were at the trouble to break it in pieces , every one taking a part , and preserving it in memory of so strange an accident . after this , the spirit continued to molest the young man in a very severe and rugged manner , often handling him with great extremity ; and whether it hath yet left its violences to him , or whether the young man be yet alive , i can have no certain account . i leave the reader to consider of the extraordinary strangeness of the relation . advertisement . the first of these apparitions seems to be like that of mistress bretton , mentioned in mr. glanvills sixteenth relation , it came not in a tempestuous boisterous way , nor upon an errand of vncharitableness , but to see the will of the defunct performed , only it left a black character on the second wife , by which , it seems , as if there had not been the best accord between them . the female ghost comes with a great deal of violence , and an impetuous temper , as if disgusted for the performance of what the other spectre enjoined , and this seems the more probable , if we consider how quickly she gets behind the young man , after he had answered the desires of the other ghost ; she permits him not to go home in quiet , but seizes him as soon as he comes within the verge of the parish : by which it looks as if these spirits were tyed to some limits , or bounds , that they cannot pass . this spectrum hath assumed all the shapes , actions , and ways of operation that we shall find among many ; and that snatching the young man up in the air , is such an action as is rarely to be met withal ( after such a manner ) unless where infernal spirits have immediately acted . the whole narrative of that she-daemon abounds with a great deal of malice , and a great many ludicrous passages ; but doubtless ( were it not for the restraining power of the almighty ) the comical part would soon end in dreadful tragedy . the fifth relation . being an account of a strange piece of w●thcraft on the body of the wife of j. h. of seavington , in the county of somerset , and upon her son , about years of age. this woman had been the wife of a vicar belonging to the quire of winchester , and had been very honestly and well educated , and lived in good reputation with her first husband , and during the time of her widow-hood , when she taught a school of girles in winchester , which practice she continued in the country when the wife of j.h. and lived with him in modest and virtuous manner : she was then about . years of age , and had with her a son by her former husband aged about . years or upward . there lived in the village at a house over against this school-mistress , a woman that had been of evil fame among the neighbours , and suspected of divers ill practices . the first apprehension that she had of any danger from the suspected party , was upon this occasion ; the suspected agent came to the house of the school-mistress , and asked her to lend her a piece of small changing money , which she refused to do ; whereupon the other told her that she knew she had such a piece about her , and it should be better if she had lent it to her , so she departed from the house muttering : in the evening the patient standing at the door of her house , saw a monstrous great toad walking upon all four like a cat , and coming from the house of the supposed , directly towards her ; upon which she retired into the house , and desired her husband to get some instrument , wherewithal to dispatch that monstrous vermin ; as he was coming towards the door , he met with it in the entry , and before he had the power to strike at it , it rusht suddenly into another room , and was never seen afterwards . that very night the school-mistriss was taken in a most tormenting fit ( though before she had still been a brisk healthy woman ) with violent prickings and pains , as if her inside had been stuck with pins , needles or thorns , insomuch that with the great tortures of her body , abundance of blood used to come from her in her urine , which was very observable the first night . these fits seized on her very frequently , sometimes twice or thrice in one day , sometimes whole days together : and it was very observable , that just before the coming of her fit , there would come into the room a vast large cat , after that another , and so till the number were seven , or nine ; these would crawl about , and stick against the walls , making a dreadful yelling , hideous noise , and after they had continued about a quarter of an hour , they would suddenly disappear , when they were gone a mighty great light , like a flash of lightning , would strike in at the window , and hang about the walls in heaps of light like fire , and pass from one room into another , for an hour or more at a time , and sometimes continued all the night long , shining through the windows into the street , and visible to the neighbours ; all the while this light continued , she was in the highest extremity of misery , and would often cry out , naming the suspected party , this continued upon her for the space of about years , for it came first , when she was about the age of years ; and it had reduced a strait well proportioned body to a very crooked deformity . the physicians were all of opinion that the inner parts of her body were wounded by some diabolical art , and ordered her to remove her habitation , which she did into a house thereby ; but it proved to no purpose , for the evil instrument followed her there also , and of many young broods of chickens , which she attempted to nurse up for many years , she could not raise one ; but they would suddenly turn round , twisting their necks several times about , until they dropt down dead . she kept two cats of her own , for which she had a great fancy ; but it is very observable , that as soon as the other sort of cats entered the room , they would fly as if they were devil-drove , sometimes into the fire , sometimes the oven , sometimes up the chimny , or any way to avoid the room , whilst the rest were there , nor could they ever be brought to enjoy themselves after , but starved , and pin'd away after a piteous manner . a little time after her removing to the second house , her son came from winchester , about the age above specified , he was a strong , and healthful youth for his years ; but had not been there above two or three months , before he was taken after a most dreadful manner , in raving , and frantick fits , so that five or six men could not hold him , he would spring out of their hands , and leap up with his head against the cieling , sometimes he would catch up a knife , pen-knife , or razor , and therewith endeavour to cut his own . throat , or do himself some other mischief , roaring out in most frightful manner , that the suspected was by him , and commanded him to do it , or else she would strangle him , or choke him with pins , or such like : so that they very diligently sought up , and laid aside knives , scizers , razors , or whatsoever else might prove dangerous to him on such occasions : notwithstanding which , ( and though they had cleared his pocket of such weapons , at the coming of his fit ) they should see and find in his hands , and his pockets , divers of those mischievous instruments they had just before laid aside . after these fits , he would cast out of his mouth pins , and needles , in great abundance , and with extream weakness be forced to keep his bed several days . one day as the young man was in the height of one of his fits , his mother saw the suspected party scrambling against the wall of the room , and immediately called out to her husband , john , john ! there is the witch ( naming of the party ) run her through with your sword , upon which he darted his sword at the place she directed him , and his wife cryed out , you have cut the witch , john , you have cut her hand , ( naming the hand which she observed to be hurt ) and it was observed that that party had a lame hand for a considerable time after . this afflicted woman would often repair to the church , but if the malevolent were there , she had not the power to enter , but could continue in the porch , or at the window . the son continued in those amazing fits for about five years ; and then ran away in one of them , and hath neither been seen , nor heard of since . the mother continued in that languishing state for about seventeen years , and then died of pain and grief ; but died very sensible , having the use of a good reason , and vigorous faculties to the last . she was of opinion that others , beside the suspected party , contributed to her misery ; as for the supposed malevolent , she lived about five years after the afflicted . advertisement . and since they are all in their graves , i think it not proper to disturb them , by raking up their names so long after . i do not understand that for all this any justice was applyed to , but many physicians , who all agreed it to be notorious withcraft , the neighbours too were both ear , and eye-witnesses of what is here related ; which i had both from the mouth of the husband himself , and from divers of good reputation , who were often with the mother and son in the house , when all that is here related , hath occurred . the sixth relation . giving an account of the raising the devil by the ●alconer , at sir f's near shirbourn , in dorsetshire . i had an account of this passage from my worthy friend , dr. b. who had made good enquiry into the certainty of it ; and though it carry along with it an air , perhaps , of too much levity for this discourse ; yet those who rightly consider it , will find cause to believe there is somewhat in it that deserves a more serious , and considerate reflection . there was in this gentlemans house a huntsman , and a falconer , as is usual with persons of such quality ; but it is pretty difficult to determine , whether the elements , which nurst up their respective game , or the complexion , and humour of the persons , was most different : one of them , viz. the huntsman , was a fellow much devoted to a glass of liquour , as is usual with men of his function , and therefore when he once laid down his head upon his pillow , found himself very unfit for any other contemplations , then what his sleep presented him withal . the falconer , on the contrary , was of a temper more considerate , and very fond of a book by night , because he seldom found the other , who was his bedfellow , in a humour to discourse : and therefore would often mind him of the tendency of his drunken courses , and to bethink himself sometimes of lying down soberly , lest it might happen he should never awake more in this world . the morals wrought little on the stupidity of the huntsman ; who answered him only with reflection , assuring him that falconers used to look upwards , and blaspheme , when the huntsman looked downwards , and therefore minded him to regard his own state . in some such sort of discourse they had passed the night , till the huntsman composed himself to sleep ; the falconer betook himself to a certain book he had got out of the chaplains chamber , who used to lend him one at times , to incourage him in reading : it happened to be of the wrong sort for the poor falconer ; for he had not read much in it , before he saw something come to the side of the bed , which he could have wisht farther off : the frightful goblin brought to his remembrance what the huntsman had charged him withal , viz. looking upwards , and blaspheming , so that he indeavoured to get some speech of the huntsman in this extremity , and by much jogging , and importunity , at last prevailed with him to understand what troublesome company he had in the room with him ; but all he could get of his drousy companion , was only this ; good devil do not mistake , for that is the falconer ; and so turned him about to sleep again ; which put the poor falconer into a deeper consternation ; till at length he had the courage to call to some of the neighbour lodgers , amongst whom , the chaplain , being awake , came to his relief ; and it is thought in very good season , for the company he had unadvisedly raised , began to be very troublesome . in fine , the chaplain discharged the unwelcome guest , and advised the falconer hereafter to peruse no books , but what he did in part understand before . advertisement . some people , by perusing unlawful studies , have put themselves in the power of evil spirits . and though some may look on this relation but as a jest , upon inquiry it will be found a real truth . the seventh relation . an account of a strange , and horrid spectrum seen by mr. edmund ansty , of south petherton , in the county of somerset . about four years since being in the house of mr. josias ansty , at the place aforesaid , mr. edmond ansty , who was a very reverend old man , upward of fourscore , i take it , near a hundred years of age , and had always been a temperate and sober liver , gave me this relation , that when he was a shopkeeper in that place , about sixty years from the time of his relating it to me , he used to frequent several fairs for the furnishing his shop with such goods as he had occasion for ; he had at that time been at a fair very well known in the west country by the name of woodbery-hill fair ; and having bestowed such moneys as he thought convenient for his occasions , he resolved to return home that night , though the journey was so long , that another person would hardly have undertook it ; but having a good horse , and no worse resolution , he set forward on his return , but was overtaken by a dark night , when he was about a dozen miles from home ; however , being pretty secure of the way , he resolved to pursue it ; till at length coming to a place not far from yeovil , noted by the name of cut-hedge , his horse rushed very violently with him against one side of the bank , snorting and trembling very much , so that he could by no means put him on his way , but he still pressed nearer to the bushes : at length mr. ansty heard the hedges crack with a dismal noise , and perceived coming towards him in the road , which is there pretty wide , a large circle of a duskish light , about the bigness of a very large wheel , and in it he perfectly saw the proportion of a huge bear , as if it had been by day-light ; it passed near by him , and as it came just over against the place where he was , the horrid monster looked very gashfully at him , shewing a pair of very large flaming eyes . as soon as ever it was gone by , his horse sprung into the road , and made homeward with so much hast , that he could not possibly rein him in , and had much ado to keep the saddle . the old gentleman is lately dead , but there are many of the neighbours of good reputation , that have often heard him relate this passage , and upon enquiry can witness the truth of it . the eighth relation . of divers strange appearances of spirits in a noblemans house in the west . about the year . being with some persons of honour at the house of a nobleman in the west country , which had formerly been a nunnery : i must confess i had often heard the servants , and others that inhabited , or lodged there , speak much of the noises , stirs , and apparitions that frequently disturbed the house , but had at that time no apprehensions of it ; for the house being full of strangers , the noblemans steward , mr. c. lay with me in a fine wainscot room , called my ladies chamber ; we went to our lodging pretty early , and having a good fire in the room , we spent some time in reading , in which he much delighted : then having got into bed , and put out the candles , we observed the room to be very light , by the brightness of the moon , so that a wager was laid between us , that it was possible to read written hand by that light upon the bed where we lay ; accordingly i drew out of my pocket a manuscript , which he read distinctly in the place where he lay : we had scarce made an end of discoursing about that affair , when i saw ( my face being towards the door , which was lockt ) entring into the room , through the door , five appearances of very fine and lovely women , they were of excellent stature , and their dresses seemed very fine , but covered all but their faces , with thin , white vails : whose skirts trailed largely on the floor . they entered in a file one after the other , and in that posture walked round the room , till the foremost came , and stood by that side of the bed where i lay , ( with my left hand over the side of the bed ; for my head rested on that arm , and i determined not to alter the posture i was in ) she struck me upon that hand with a blow that felt very soft , but i did never remember whether it were cold or hot ; i demanded in the name of the blessed trinity what business they had there , but received no answer ; then i spoke to mr. c. sir , do you see what fair guests we have come to visit us ? upon which they all disappeared : i found him in some kind of agony , and was forced to grasp him on the breast with my right hand ( which was next him underneath the bed-cloaths ) before i could obtain speech of him ; then he told me that he had seen the fair guests i spoke of , and had heard me speak to them ; but withal said , that he was not able to speak sooner unto me , being extreamly affrighted at the sight of a dreadful monster , which assuming a shape betwixt that of a lyon , and a bear , attempted to come upon the beds foot . i told him , i thanked god nothing so frightful had presented itself to me ; but i hoped ( through his assistance ) not to dread the ambages of hell. it was a long time before i could compose him to sleep , and though he had had many disturbances in his own room , and understood of others in the house , yet he acknowledged he had never been so terrify'd , during many years abode there . the next day at dinner he shewed to divers persons of principal quality , the mark that had been occasioned on his breast by the gripe i was forced to give him , to get him to speak , and related all the passages very exactly ; after which , he protested never to lie more in that room ; upon which , i set up a resolution to lodge in it again , not knowing but something of the reason of those troubles might by that means be imparted to me . the next night therefore i ordered a bible , and another book to be laid in the room , and resolved to spend my time by the fire in reading , and contemplation , till i found my self inclin'd to sleep ; and accordingly having taken leave of the family at the usual hour , i address'd my self to what i had proposed , not going into bed till past one in the morning : a little after i was got into bed , i heard something walk about the room , like a woman with a tabby gown trailing about the room ; it made a mighty rushelling noise , but i could see nothing , though it was near as light as the night before ; it passed by the foot of the bed , and a little opened the curtains , and thence went to a closet door on that side , through which it found admittance , although it was close lockt ; there it seemed to groan , and draw a great chair with its foot , in which it seemed to sit and turn over the leaves of a large folio ; which you know make a loud clattering noise ; so it continued in that posture , sometimes groaning , sometimes dragging the chair , and clattering the book , till it was near day . afterwards i lodged several times in the same room , but never met with any molestation . this i can attest to be a true account of what passed in that room the two described nights ; and though mr. c. be lately dead , who was a very ingenious man , and affirmed the first part unto many , with whom he was conversant : it remains that i appeal to the knowledge of those who have been inhabitants , or lodgers in the said house , for what remains , to justify the credibility of the rest . the ninth relation . a relation of the apparition of fairies , their seeming to keep a fair , and what happened to a certain man that endeavoured to put himself in amongst them . reading once the eighteenth of mr. glanvils relations , p. . concerning an irishman that had like to have been carried away by spirits , and of the banquet they had spread before them in the fields , &c. it called to mind a passage i had often heard of fairies , or spirits , so called by the country people , which shewed themselves in great companies at divers times ; at sometimes they would seem to dance , at other times to keep a great fair or market : i made it my business to inquire amongst the neighbours what credit might be given to that which was reported of them ; and by many of the neighbouring inhabitants i had this account confirmed . the place near which they most ordinarily shewed themselves , was on the side of a hill , named black-down , between the parishes of pittminster , and chestonford , not many miles from tanton : those that have had occasion to travel that way , have frequently seen them there , appearing like men and women of a stature , generally , near the smaller size of men ; their habits used to be of red , blew , or green , according to the old way of country garb , with high crown'd hats . one time about years since , a person ( living at comb st. nicholas , a parish lying on one side of that hill , near chard ) was riding towards his home that way ; and saw just before him , on the side of the hill a great company of people , that seemed to him like country folks , assembled , as at a fair ; there was all sorts of commodities to his appearance , as at our ordinary fairs ; pewterers , shoe-makers , pedlars , with all kind of trinkets , fruit , and drinking booths ; he could not remember any thing which he had usually seen at fairs , but what he saw there : it was once in his thought that it might be some fair for chestonford , there being a considerable one at some time of the year ; but then again he considered that was not the season for it ; he was under very great suprize , and admired what the meaning of what he saw should be ; at length it came into his mind what he had heard concerning the fairies on the side of that hill : and it being near the road he was to take , he resolved to ride in amongst them , and see what they were ; accordingly he put on his horse that way ; and though he saw them perfectly all along as he came , yet when he was upon the place where all this had appeared to him , he could discern nothing at all , only seemed to be crouded , and thrust , as when one passes through a throng of people : all the rest became invisible to him , until he came at a little distance , and then it appeared to him again as at first . he found himself in pain , and so hasted home ; where being arrived , a lameness seized him all on one side , which continued on him as long as he lived , which was many years ; for he was living in comb , and gave an account to any that inquired of this accicident for more than twenty years afterward : and this relation i had from a person of known honour , who had it from the man himself . there were some , whose names i have now forgot , but they then lived at a gentlemans house named comb farm , near the place before specified ; both the man , his wife , and divers of the neighbours assured me that they had at many times seen this fair-keeping in the summer time , as they came from tanton market ; but that they durst not adventure in amongst them , for that every one that had done so , had received great damage by it . any person that is incredulous of what is here related , may , upon inquiry of the neighbour inhabitants , receive ample satisfaction , not only as to what is here related , but abundantly more , which i have heard solemnly confirmed by many of them . the tenth relation . an account of two spirits which appeared to two servant maids , in the house of mrs. aysh of south petherton , anno . at south petherton , in the county of somerset , lives a gentlewoman ( very well known to all the neighbouring gentry , not only for her ancient descent , but for her extraordinary piety , and charity more illustrious , ) whom i cannot mention without an honourable respect , having often had the happiness to have been entertained with most obliging respect , both by the virtuous mother , and her congenerous issue . it was on midsummer day , in the year . i happened to pay a visit to that worthy family ; and finding the lady and her daughters at home , after passing common civilities , the eldest of the daughters , ( who is a very ingenious , and accomplisht lady ) informed me that there had been the strangest thing done in their family the preceeding night , that ever was heard on , for their servant maids had raised the devil , &c. and so went on to give a thorow relation of what you will hear by and by : only i think it best to let the maids themselves tell the story , which after the old lady had called them into the room , they did after this manner . one of them , i take it , the tallest , speaking in the name of both . we had been told divers times , that if we fasted on midsummer eve , and then at a clock at night laid a cloath on the table ; with bread , and cheese , and a cup of the best beer , setting our selves down , as if we were going to eat , & leaving the door of the room open ; we should see the persons whom we should afterwards marry , come into the room , and drink to us : accordingly we kept a true fast all the day yesterday , unknown to any of the family ; and at night having disposed of my mistresses to bed , we fastened the stair door of their rooms , which came down into the hall , and locked all the doors of the yard , and whatever way besides led into the house , except the door of the kitchen , which was left open to the yard for the sweet-hearts to enter ; it being then near twelve a clock , we laid a clean cloath on the kitchen table , setting thereon a loaf and cheese , and a stone jug of beer , with a drinking glass , seating our selves together in the inside of the table , with our faces towards the door : we had been in this posture but a little while , before we heard a mighty ratling at the great gate of the yard , as if it would have shook the house down , there was a jingling of chains , and something seemed to prance about the yard like a horse , which put us into great terrour , and affrightment , so that we wisht we had never gone so far in it ; but now we knew not how to go back , and therefore kept the place where we were : my masters spaniel ( for the young captain was then alive ) got against the door of the stair foot , and there made so great a noise with houling , and ratling the door , that we feared they might have taken notice of the disturbance ; but presently came a young man into the kitchen , ( here one of the young ladies interrupted her , saying , housewife , it was the devil ) to which the maid replied , madam i do not believe that , but perhaps it might be the spirit of a man , ) and making a bow to me , he took up the glass , which was full of beer , on the table , and drank to me , filling the glass again , and setting it on the table as before , then making another bow , went out of the room . immediately after which , another came in the same manner , and did the same to the other maid ( whom she named , but i have forgot ) and then all was quiet , and after we had eaten some bread and cheese , we went to bed. so the maid ended what she had to say , and left the room ; but i must not forget that all this while ▪ the other maid stood by her , and acknowledged all she had said to be true . then i desired to know of the old lady , how they came to understand this of the maids , for i thought they did not care to have it divulged ; upon which she replied , we saw in their faces the next morning something of an alteration , as if they had been frighted , and my eldest daughter going into a room , where we use to set aside cold meat , saw part of an apple-pye , which was appointed for their dinners the day before , to be there untoucht , and marking some other little circumstances , began to be inquisitive , until she had sifted out the business . the ladies were very much troubled at what the maids had done , and threatned to put them away upon it : but upon the intercession of neighbours , and their being penitent for what they had done , it was passed by . it was not long after , before the tallest of the maids was married to him , which she said had appeared unto her , and as i remember , he was a drummer in sir philips's regiment : but i fear that weddings sought into by such unwarrantable means , can hardly expect a blessing ; i wish it may prove otherwise for both their sakes . the young ladies after that , would ( to mind the maids of their indiscretion ) call them the spirits of men. advertisement . . i have often been told of some that have fasted on midsummer eve , and then gone into the church porch , to see who should die in that parish the subsequent year , and that the spirits of such would ( in the same order they were to die in ) come one after another , and knock at the church door , i remember i was once told of one of these watchers that fell fast asleep , so that none of the company could awaken her , during the time of which profound sleep , the likeness of that party appeared , and knocked at the church door : and that afterwards , when she awaked , she could give no account of any thing that had happened , only that she had been asleep ; until the rest of the company acquainted her of it . . whether the appearances here were the spirits of the two young men , who taking them napping at that time of night , might make a visit to their sweet-hearts ; or whether they were not some spirits of another nature , that assumed their likeness , i must leave to the learned to judge ; i must confess i am apt to believe the latter . it seems to me by the ratling of the gate , the noise of the chains , the prancing of the horse , and the affrighting of the spaniel , ( which i knew , and he was a stout dog ; ) i say upon all these circumstances i should imagine that these spirits were not of so gentiel , and smooth a temper as they shewed themselves unto the maids . . what charm there can be ascribed to fasting on midsummer eve , and the after-ceremonies , more then to the like abstinence at another time , is that which many doubt of : but why may there not be magical days and seasons , as well as planetary hours ? the devil is called the prince of darkness , because he most familiarly shews himself in the depth of the night , conjurers , and magicians call upon him most in that season ; he hath an aversion to the light , as all evil workers have . much discourse hath been about gathering of fern-seed ( which is looked upon as a magical herb ) on the night of midsummer eve , and i remember i was told of one that went to gather it , and the spirits whiskt by his ears like bullets , and sometimes struck his hat , and other parts of his body : in fine , though he apprehended that he had gotten a quantity of it , and secured it in papers , and a box besides , when he came home , he found all empty . but most probable this appointing of times , and hours , is of the devils own institution , as well as the fast , that having once ensnared people to an obedience to his rules , he may with more facility oblige them to a stricter vassallage . the tenth relation . an account of the death of the most eminent of a certain family presaged by rats eating the hangings of a room . at kitsford in devonshire , which is now the seat of thomas wood esq i very well remember , dining in the parlour there , with the lady , the mother of the above-named gentleman ; she shewed me in the hangings of the room , near one of the windows , a great hole eaten , as supposed , by rats ; it was almost at the top of the room ; and this , she said , happened but a few weeks before the death of her husband some time after dining again in the same room , there was another hole eaten just under the former ; which the gentlewoman was pleased to say , did foreshew her death ; and truly , in a very little time after , she died on a sunday morning , without any previous sickness ; being at that time dressing her self to go to church , with intent to receive the communion ; and was to all appearance well in health , and dead , in half an hours time . about a year , or more after that , another hole was eaten in the same hanging , soon after which died roger wood esq the heir , and elder brother to him that now injoys the estate . he likewise died very suddenly , for having been out coursing a hare in the morning , he came in about noon at his brother george powell , esquires , ( where he then lodged ) and leaning his hand to his head , complained that his head aked , and died in a few hours . i had a relation of my own , who was a silk-man , and had laid by a parcel of ribbons , which he had sold to a merchant , for the sea ; after a day or two , when they were to be sent away , there was above yards of them torn out , eaten , and spoiled by rats : within a very short time after the silk-man died as he was returning from a journy to london . advertisement . rats and toads are both lookt upon as noxious creatures , and therefore generally loathed by all people , who generally have a natural antipathy against that sort of vermin , unless it be witches , and such , who are said to cherish them : and why may there not be magical animals , as well as magical plants ? but by what kind of instinct these creatures should foreknow of such events , or if they do not fore-know , upon what score they should after this manner fore-bode , and prognosticate such catastrophies ; is a very hard matter to determine . they are generally look'd upon to be ominous , so are crows , ravens , and screech owls , which generally resort to the windows , or tops of houses , where people are a dying ; and most usually the resort of them to houses , and places , is attended with an answerable fatality . nor is it unusual for people to have presages of their approach into the other world , which perhaps may be the care and vigilance of some good genius , by these notices to prepare us for it . the twelfth relation . an account of one stripped of all his clothes after he was in bed , and almost worried to death by spirits . i had occasion to make mention of a noblemans house in the west of england , and to give two relations of what passed there of my own knowledge : i shall now add another , known to the lady , and all the family ; which is thus . one night , as we were at supper , one of the ladies footmen complained he was pained in his head , whereupon he had orders to go to bed , which he did some hours before the rest of the family . his lodging was by the side of a fair gallery , where there were several alcoves , with beds , for the servants , and they were planted near sir f's lodging . when the lady was disposed to go to her chamber , the other company waited on her up the stairs ( most of us lodging the same way ) we passed into the foresaid gallery , and when we came over against the alcove , where the page was , we found the door of it open , and out of it issued a steam , which by the light of the candles appeared like a thick fog : which occasioned some of us to look into the room , where we saw the poor young man lying speechless on the bed , his eyes were staring very wide , and fixed on one side of the room , his hands were clutched , his hair erected , and his whole body in so violent a sweat , as if he had been in the bagnio ; all the clothes of the bed were flung , some in one part of the room , and some in another , his very shirt was drawn off his body , and cast into one side of the room ; and it was near half an hour before he could recollect himself , and gather breath , so as to speak to us : at length , having taken somewhat to recall his spirits , he gave us this surprising account of what had past from the time he went to bed , which we guess'd to be about three hours . he told us that he lay about half an hour , endeavouring to compose himself to sleep , but could not , because of the pain in his head , that about that time there came into the room to him two in the appearance of very beautiful young women , whose presence enlightned the place , as if it had been day , though there was no candle near it . that they endeavoured to come into the bed to him , being one on the one side , the other on the other side thereof , which he resisted with all the power he could , striking at them several times with his fists , but could feel nothing but empty shadows ; yet were they so strong , that they drew all the bed-clothes off him , though he endeavoured with all his force to hold them , that after that they had stripped him of his shirt ; and he had contested so long with them , that he concluded within himself he should die under their violencies , during all that time he had no power to speak , or call for aid ; but was at last reduced to that condition wherein we found him . some were ordered to continue that night ; and the next day he was bleeded , having been much bruised in the conflict ; however he had no sickness after it , nor do i hear that ever after he had any disturbance from them . advertisement . this is perhaps one of the most stupend●ous accounts of this nature that have been heard of ; i could say much more , only for the regard and honour i ought to bear to the family , i dare not name them , unless i had their leave , but the thing is so well known to all that were in the house at that time , which were more than thirty , and by them imparted to so many others , that it is beyond the skill of the greatest caviller to contest it . the thirteenth relation . a relation of a gentleman that was cruelly murthered by witches , who made his image of wax , and stuck pins therein , april . whereby he was miserably tormented , and died the summer following . in the west of scotland , an honourable gentleman , sir — maxwell of pollock , was taken with a grievous distemper , which by the vehemency of the pain , hindred him from taking any rest , attended with continual sweating , through the vehemency of the agony . his pain resembled that which is caused by punction , as if he had had so many pins stuck in his side , but more vehement than a pain excited by that can be conceived to be ▪ several physicians were imployed to search into the cause thereof , but none could find it out ; nor could procure him ease by any remedies : so that he ●y in a comfortless condition , expecting nothing , but to be racked with insupportable tortures , till that long'd for remedy , death , should come . while he lay in this miserable torment , it happened that a woman ( then pretending to be dumb ) entred his house ; and pointing to the chamber where he was lying , made signs to those that were at that time in his house , to follow her out of doors ; they at first took no notice of her , but she persisting therein , they went out with her , to see if they could understand her meaning . she led them into a house adjacent ( a tenant of this distressed gentleman ▪ s , ) and having entred the house , she gave signs to them to open a chest there ; whereupon they desired the woman of the house to open the chest , that they might satisfy their curiosity in so far humouring her . the woman conscious of her own guilt , refused ; whereupon they beginning to suspect there was more then ordinary in it , that made her so averse from it , broke it open , which when they had done , they found therein an image of wax , which they took out , and found a great many pins stuck in the same side of it , as the gentlemans pain held him in his . they took out the pins , and afterwards returning to the house , they asked the gentleman how he found himself ; who answered that he was altogether eased of his pain , and in a very good condition . then they took the pins , and stuck in the other side of the image , when immediately the gentleman cryed out of a pain that had seized him on his other side , as vehement as the former was . they took them out again , and he was eased as formerly . the witch was had before a justice , but i never heard that she was further troubled , whether for that that was not sufficient proof in law to take away her life , or for some other reason i know not . the pretended dumb woman was afterwards seized , and imprisoned at glasgow , where she pretended to recover the use of her tongue , and spoke , whereas before she seemed to be dumb . several strange things were reported of her there ; which being variously reported , i would not trouble the reader with a relation thereof ; mentioning nothing herein but what i know to be of undoubted truth , and what was acknowledged by all . after she had been kept there for two or three weeks , she was transported to edinburgh , and put in the cannon-gate prison , where she remained above half a year . she was several times had before the council , and examined . a great many persons out of curiosity visited her , some of whom had better kept away ; for if they were guilty of love intrigues , she used sufficiently to expose them , sparing neither quality nor sex. when any questioned how she came by that knowledge , and charged her with having correspondence with the devil , she made answer in the words of our saviour ; if satan cast out satan , how can his kingdom stand ? denying that she had any compact with the devil , but affirming that it was a gift she had from her birth . she was set at liberty , after having been a considerable time in prison . but the gentleman after her seizure , was taken with the same distemper , and died thereof . the fourteenth relation . an account of a person that by carrying of a girdle from one witch to another , was reduced to madness . near the river of tweed in scotland , a woman suspected to be a witch , had a child very sick , and seeing she could not help it by lawful means , she had her address to her diabolical art ; this way she could not free her child , unless she laid either the same disease , or a worse upon another person , otherwise she must have thwarted the interest of her infernal master , which was not in her power , if it had been her inclination , as undoubtedly it was not , to effect : she , hearing that a scrivener was going two or three miles to a place where she had an acquaintance , who served the same master with her self , to wit , the prince of darkness , went to him , and desired him to carry a girdle to her . her design in sending it by him was , that her child might be cured of its distemper , and the same or a worse laid on this innocent person . whether she had any malice against him , i could not be informed ; but i rather incline to think that it was only in obedience to her masters command . he took the girdle from her , and when he came to the place , went , and delivered it to the party . the woman at the delivery of it , having never had any prejudice against the bearer , was really troubled that he should have been imployed therein , knowing how much it would tend to his hurt , and asked him if her friend could find no other person to impose this trouble upon , but him , to carry it , not daring to tell him the danger he had thereby involved himself in , lest she should bring her self into a greater , by being discovered , only pretending that her friend was very uncivil in troubling a person of his quality with any such thing . he answered her , that there was no indiscretion in it , adding withal , that it was his utmost desire to be serviceable to any person , without respect to their quality , to the utmost of his power . the woman entertained him with several discourses , and seemed very courteous to him ; and at parting she desired him to have a special care that he did not sleep till he got home , telling him that he would be strongly inclined to sleep , and withal certifying him that if he slept any where by the way , he would have cause to repent it while he lived . he promised to take care to prevent it , beginning then to be somewhat afraid , recalling to mind that the person he had the girdle from , was under the bruit of a witch . as he was going homewards , he found himself mightily assailed by sleep , and he strove as much against it as was possible ; but when he was come within less then a quarter of a mile of his own house , it so prevailed upon him , that he could go no further , but laid himself down upon the grass to sleep . when he awaked again , he was raging mad , and continued so for a long time after without respite , and during his life he was mad in the three hot months in summer , and at the full of the moon . his son also , who was born a considerable time after this , was heir to the same distemper , and for ought i know is still alive , and hath the same fits at the usual times ; as also a daughter of the sons . this story i have from sure hands , who have heard the father relate it when he was in his right wits , as he used to be for the most part , save at the times above mentioned . the son i have spoke with several times , and have seen him run up and down in his mad fits. the fifteenth relation . a strange apparition , which was seen by a man , as he was going home two miles in a winter night , near kinneel by the river of forth in scotland . a certain man whom i know , a little before christmas , several years ago , went in the morning from his dwelling house , to a sea-port town about two miles distant : and having several urgent businesses there , he took up the whole day in dispatching them , and was necessitated to stay still near eight of the clock at night at which time he set forth , being no wise in drink ; nor was he at all of a timorous nature . he had no company with him , and walkt on in his journey without seeing any thing frightful , or so much as thinking on any such . when he was come to the top of a hill , which was half way home , he of a sudden saw the appearance of four men carrying a dead corps on their shoulders , unattended by any ; which made him easily conjecture what it was ; besides , that it is not usual in that place to bury any in the night time , except it be persons of the greatest quality . this apparition ye must needs think , did startle him a little , there being no houses near him ; it being a wild place . he thought to shun it by going out of the high-way into some by-road ; which when he did , he found himself nothing advantaged thereby ; for in the very time that he was turning himself about , it was transported from the high-way , and walkt directly before him , keeping the same distance as before ; which when he observed , he returned into the high-road again . this he attempted to do several times ; but was served after the same manner as formerly ; whereupon he resolved to keep straight on in his way , without turning either to the right hand or the left , praying to god to preserve him from the devil , or any of his emissaries . the spectre kept a little before him , observing always the same distance ; so that if he walkt slow , it likewise slackned its pace , and if he hastened his steps , it likewise moved quicker . he followed it on this wise , till at last it came to a little stone-bridge that was over a brook , about a quarter of a mile from his house ; the brook was narrow , but not so narrow , as that a man could jump over it ; the water in the winter time would strike a man above the middle . the four ghosts that carried this dead corps , when they were come to this place , laid the coffin across the bridge ; so that the man could not go over upon the bridge , unless he stept over the coffin . the man when he came up was at a stand , not knowing what to do in this case ; to wade through the brook he had no great mind , in regard the season was then cold . to go over the bridge , and so step over it , he durst not , not knowing , if he should have hazarded so to do , what power it might have over him to do him mischief . while he was thus musing , he bethought himself of one expedient , which if he could effect , he thought he might safely go over the bridge without receiving any hurt : it was this ; he designed to try if he could prize it off the bridge into the water with his cane , for he durst not adventure to touch it with his hands : but when he went about it , and prized it with all his strength , he found it remained unmoveable as a rock ; yet he continued so doing a considerable time , till at last he broke his cane . afterwards , seeing no possibility of getting over the bridge , he was necessitated to go through the water , notwithstanding the coldness of the season . when he was got on the other side , he saw the four ghosts take up the coffin again on their shoulders , and carry it off the high-way , he viewed them till they carried it over a little eminence ( a piece of ground higher then the rest , resembling a hill , but not so high ) but after that saw it no more . afterward he went home to his house , and as soon as he saw the light of the candle that was burning in the house , he immediately fell down upon the ground . ( which they say is usual to persons that are frightened with apparitions . ) his wife and servants seeing what befel him , instantly took him up , brought him to life again , and asked him what might be the cause thereof ; he told them that he knew of no cause , seeing he found himself very well in his health all the day before , unless it were an apparition he saw by the way as he came home , rehearsing the story as is above related . advertisement . this story i have heard related by several persons of good repute , that lived in the same town with him , who had it from his own mouth . the man i have several times seen , but never had occasion , that i remember of , to be in his company , at least at that time when he related the above-mentioned story . let no man therefore doubt of intelligencies in the world , besides what are hudled up in garments of clay : we see agencies above the reach of our comprehensions , and things performed by bodies seemingly aerial , which surpass the strength , power , and capacity of the most robust mortal . finis . notes, typically marginal, from the original text notes for div a -e general . ●…e of our ●…ds coming . p. martyr aged . h. bulling●… years d●… aged . guil. fare lived ye●… . bishop latmer lived years , and gataker . nicol. hemmingius , ag●… . theod. beza aged . dr. chader . let. nanniu insigni litera ●…tura , viz , a ● . gen. the ●…ner of our ●…s coming . . gen. proofs of the doctrine . psal . . . . gen. what the blessedness of faithful servants . gen. why ted , who ●…e the por●… of , &c. gen. this ●…ssed●…ess ●…y reserved last coming , ●…c . . use . information . use . exhortation the most true and wonderfull narration of two women bewitched in yorkshire who coming to the assizes at york to give in evidence against the witch, after a most horrible noise, to the terror and amazement of all the beholders, did vomit forth before the judges, pins, wool and hafts of knives, &c., all which was done (to make the wonder more wonderfull) without the least drop of bloud or moisture from their mouths : also a most true relation of a young maid not far from luyck who being bewitched in the same manner did (most incredibly) vomit forth wadds of straw, with pins a crosse in them, iron nails, needles, points, and whatsoever she had seen in the basket of the witch that did bewitch her / as it is attested under the hand of that most famous phisitian doctor henry heers ; together, how it pleased god that he was afterwards recovered by the art of physick, and the names of the ingredients and the manner how to make that rare receipt that cured her. heer, henri de, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing h ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the most true and wonderfull narration of two women bewitched in yorkshire who coming to the assizes at york to give in evidence against the witch, after a most horrible noise, to the terror and amazement of all the beholders, did vomit forth before the judges, pins, wool and hafts of knives, &c., all which was done (to make the wonder more wonderfull) without the least drop of bloud or moisture from their mouths : also a most true relation of a young maid not far from luyck who being bewitched in the same manner did (most incredibly) vomit forth wadds of straw, with pins a crosse in them, iron nails, needles, points, and whatsoever she had seen in the basket of the witch that did bewitch her / as it is attested under the hand of that most famous phisitian doctor henry heers ; together, how it pleased god that he was afterwards recovered by the art of physick, and the names of the ingredients and the manner how to make that rare receipt that cured her. heer, henri de, - . [ ], p. printed for tho. vere and w. gilbertson, [s.l.] : . reproduction of original in bodleian library. eng witchcraft -- england. a r (wing h ). civilwar no the most true and wonderfull narration of two women bewitched in yorkshire: who comming to the assizes at york to give in evidence against t heer, henri de f the rate of defects per , words puts this text in the f category of texts with or more defects per , words. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion the most true and wonderfull narration of two women bewitched in yorkshire : who comming to the assizes at york to give in evidence against the witch after a most horrible noise to the terror and amazement of all the beholders , did vomit forth before the judges , pins , wool , and hafts of knives , &c. all which was done ( to make the wonder more wonderfull ) without the least drop of bloud or moisture from their mouths . also a most true relation of a young maid not far from luyck , who being bewitched in the same manner did ( almost incredibly ) vomit forth wadds of straw , with pins a crosse in them , iron nails , needles , points , and whatsoever she had seen in the basket of the witch that did bewitch her . as it is attested under the hand of that most famous phisitian doctor henry heer 's together , how it pleased god that she was afterwards recovered by the art of physick , and the names of the ingredients and the manner how to make that rare receipt that cured her . printed for tho. vere , and w. gilbertson . . the wonderfull inchantment of two women not far from the city of york , who at the last assizes were brought in as evidences against two old witches and the most incredible vomits which they made before the judges on the bench ; with the deliberate counsell of the said judges thereupon . there are some who are of opinion , that there are no divells , nor any witches ; but reason it selfe , and the rul● of contraryes will easily detec● that grosse errour . men in this age are grown so wicked , that they are apt to beléeve there are no greater dive●●s ●●en themselves and many of them do what they can to justifie that belie● . man indéed is a divell unto man both by temptation , and by cruelty . to his own corruption he addeth the suggestions of the divell , & though he starteth at his presence he is apt to entertain his counsels . hereupon when the divell appeareth , it is commonly at the first in y● shape which he knoweth to be most agréeable to y● person to whom he would appear . we have read in historyes of some persons who h●ve laid great commands upon the divell , which for his own ends he hath readily obeyed : but women being the weaker vessel● , their apprehensions are more sudden and violent . and are therefore ready to be carried away with the least temptation . du moulin a famous preacher in france , in his discourse on the love of god , representeth that if a man had a good sword , w●erewith he had atchieved many great ●xploits , he would be sure to make much of that sword ▪ he would keep it bright , and enammell the hilts with all the arts of the artificer . in the same manner ( saith he ) woman being the most dangerous weapon which the divell hath used to give so many a foile unto man , what doth he not contrive to commend and to increase the temptation of her beauties . he provideth hypocrisie for her heart , and ●able patches for her face : he is not wanting for inventions to keep high her complexion , and upon all occasions he hath her ready in all mod●s & fashions for the allurement , and the destruction of men . certainly where there is much of vanity , there is but little of modesty or religion to be expected . but he insinuates himself even into tender maids , and by the divine permission makes them the sad subjects of his implacable malice , and this should warne us of both sexes to be carefull al●ayes to séek for the divine protection . at the assizes this last lent at the city of york ▪ there were some old women arraigned for witches . the chiefest evidences that came against them were two young women , who being brought before yt iudges ▪ did both of them fall into wonderfull fits : at the first time they were troubled with this strange visitation , it séemed to be convulsion fits , but the possessing disease growi●g by degrées upon them they began at last with great violence to cry out upon the gripings which tormented them , and swounding away they did vomit wooll , an● crooked pins . and haf●s of knives , one whereof being of marble made a great noyse by reason of yt weight of it , as it fell upon the floore . the iudges desired to s●e it , and it was brought unto them amongst many other things which these young women vomited . the iury being sati●fied with the evidence and some other iudictments . did cast the witches who ma●e these women to cast so l●mentably : but the iudges were not thro●ghly satisfied , and therefore they thought it requisite to give some respite of time for a more deliberate determination , being uncertain whether this wonderfull vomite proc●●ded from the divel , or whether i● were some artificiall combinat●on of the two women to impose upon the iu●ges , and the court . i should insist lonegr upon this story , according to your expe●●ation , but havi●● 〈◊〉 same time , the same account in latine as it is fully in print expressed by that great an● famous scholler henry ab heores who wa● but lately living , and physitian extraordinary to the most serene . the prince elect●r of colen . i h●ve thought it fit in this place to translate it into english , and to represent it to you because at large he doth declare the originall and the whole manner of the disease , and how it pleased god that he should fi●d a cure by the art of physick for so wonderfull a visitation but i begin with my author . a young maid , about nine years of age ; second to none in the city where she lived . either for beauty or birth . having given unto a witch y● beg●● at the door both bread and béer , did receive from her a leaf of sorrell , which having unwarily put into her mouth , and swallowed it down , not long after she w●s troubled with convulsion 〈◊〉 ●wounding awa● she did fall down as dead . there were c●ll● to her help p●ysitians both male and female ( for at tralectum upon y● river of m●sa where this came to passe ) both sexes pr●ctice physick , it was in y● month of may ; in y● year . many remedyes for many days were applyed but to no effect 〈◊〉 y● poor maid being tormented with 〈◊〉 grievous fits it was thought expedient ( according to y● 〈◊〉 of y● 〈◊〉 ) yt●hey should ha●e recourse to the religious man , who 〈◊〉 appeared , and began ●o exercise his function , b●● y● ma●d began to turn●● w●e●t● her body into those form● which 〈◊〉 man 〈◊〉 conce●ve but those yt saw her , after y● she spewed horse-dung , 〈◊〉 pins , hair , feathers , knots of thread , péeces of broken glasses , 〈…〉 from 〈◊〉 k●ife 〈◊〉 then a spa● y●●hels of e●gs 〈◊〉 . in the mean time her parents , sisters and neighbors ▪ did observe y● if at any ti●e 〈◊〉 witch ca●● 〈◊〉 to the house ▪ or but looke● 〈◊〉 it y● poor maid was tormented more then before , nor could be 〈◊〉 ●rom her ▪ fits ▪ or gi●e any sign of life ●ill the was go●● further off . the witch was therefore apprehended ▪ who confess●ng this & many other ▪ witch ●●a●ts , was deservedly hanged ▪ the reverend man who did go alongwith her to the place of execution , did desire her ( as the hangman was fiting the halter to her neck ) in this her last agony , and moment on which eter●ity doth depend to un-bewitch the maid , she ma●e answer to the holy father y●●he could not do it in regard y● four times ( w●ich we call days ) had intervéen'd since ●he had swallowed down the witchcraft , morover she affirmed yt if she could do it the young maid would not so easily recover , for she named two other witches who had practised upon her their deadly arts , and if ever she escap'd , she said it would ask a long time . her father and her mother therefore despa●ring of her recovery , did bring their daughter unto my house about the middle of september ▪ whom i entertaine● for some wéeks : what things i then saw , and heard and touched because i know that many who differ in religion from me will hardly beléeve . so god shall save me . i will give you here a perfect account of ▪ and of no more ●hen what i saw . the day after y● she came unto m● house , i sent to ●uick for the reli●ious man who is yet alive . before he came néer unto the threshol● by fifty paces , the maid fell down i did beléeve she had béen dead f●r there was not the least sign of breath to testifie she was : living , the fingers of her hands , and her toes ( i should hardly have ●eléeved it , if i ha● not séen and touched them ) were by a strang convulsion so contracted that the third joynt was so sunk down a●d knotted to y● second , which could ne●er come to passe by nature , that you would h●v● thought they h●d béen both but one joynt . i attempted but in vain , to i●terpose a golden bo●kin which i h●d , the like i made triall of with a nayle , and at last with a hot iron but could not pre●ai●e . the mother ( who was so indulgent to her that she was a hardly ever from her ) tol● me that the holy man sent for to lu●ck w●s not far off , and in●ée● so it was , for she scarce had spoke the wor● but he knocke● at the door , and being come into the c●●m●er , he no sooner pronou●ced the first words out of the gospell when y● poor maid who lay before more senclesse then a carkase was so veh●men●ly shaken al h●r bo●● over ( the joynts of her finger● and her toes being still t●ed in a knot ) that six of us were not able to hold her i who endeavoured with all the strength i h●d to hold her head ▪ did perceive both with my eyes & hands y● do what i could she by a formid●b●e convulsion did turn both head and neck towards her shoulders ▪ in the mean time the lower part of her belly being swelled high & into a great bulk , did séem more néerer her throat then her groyn , and her guts made so great a noyse that plainly they might be heard of all being ten paces from her . this sounding of her bowels was much like unto the sound of the waters which the wind doth make under the stern of a ship when the tide and the tempest do begin to scold she did vomit forth all this while some of those things which i haue already mentioned : i tooke compassion on the innocent maid & besought the divine that he he would forbeare to read any more . he was no sooner silent but in that instant she lay most quiet and when he was gone out of the house the young maid rose up opening her eyes ▪ and her fingers and toes being reduced to their first naturall posture she did wéepe a little , and did chide her mother that she had sent for the divine , although she protested that she neither saw him nor heard any word he spake . immediately afterwards as if she had suffered nothing at all , she played with her companions ▪ and did eat and drink with them untill the reverend man returning to his office , she returned to her torments as before . i did then behold her to vomit many feathers and w●●ds of straw , thicker then my thumb with pinns stuck a crosse in them and po●nts made of thre● of severall colours . i did b●hold her also at yt same time to vomit four rowes of p●ns stuck in a blew paper whole and fresh , as if they had bin newly bought at the h●●erda●hers-shop . finally the poor m●id affirmed that she did vomit forth all those things which she saw in the w●tches basket when she begged of her , which being contrary to all philosophy must certainly procéed from the divel . else it was impossible that so long & sharp a knife as that which she vom●ted should not cut her bowels and her throat : i therefore affirmed that there was some mist cast on our eyes , & that which this young m●id séem'd to vomit did only fall from her lips into my hands by the illusion of the divel : but the young maid being then with us & of an app●ehension above her age , di● interpose , and doubt not ( saith she but these things do procéed out of my owne body , and taking me by the hand she did put it into her mouth , and sa●d you may féele a pin comming up without a head : i did féele it . & thinking i had taken fast hold of it in her throat i did perceive that it was suddenly pluckt down into her body by force from me , as some taggs of her points were heretofore by others . ●ut séeing her prone to vomit i put my right hand into her mouth and with my fingers in her throat i did take out a néedle with thred , points and straw an● other things . which i still preserve to satisfie the curious . being sent afterwards to severall places but to no effect , she was returned to me again in a sad condition , not only loathing wine and béere , but bread and all manner of meat ; for forty dayes together she lived onely on grapes almonds , apples , and the cold fruits of autumn ; neither did the rose fall from her chéek , nor the lilly wither f●om her brow . at the last for f●stéene dayes together she would take no sustenance at all , how she could live so long without any food i must confesse i cannot tell , but that she did doe it , both i and my servants are ready to take the greate●● and most obliging oath that can be propounded to us on the sixtéenth day she of her own accord did call for drink , and ●o longer did refuse her weat . not long afterwards , i prepared her a deco●tion of mugwort● st johns southernwood , vervin , maiden-haire , rorida , & other ingredients which are behind to have a vertue to dispell the power of witch-craft , & having for certain dayes u●'d her bo●y to this drink , i did send her h●me . in the mean time turning over all books of physick y● were writen on this sub●ect , i did light upon the secrets of charichter●s , who prescribeth a remedy for this inch●ntment , which when i found to be highly commended by ●chlandius y● physitian of wormtz , i did write to him , and to some ap●thecaryes in franckford in whose shops he said it was to be sold , being resolved to give any mony for it , but wh●n i found y● they were loath to part with s● great a secret and being studious night an● day to do the young maid good , i took cha●ichtorus into my hand again ▪ & having at the last understood him , for the print●r by a great fau●t had made hol●zbletterbe●r but one wo●d , which should be ● words in the german tongue , i made the oyntment at last my self ▪ and i will describe unto you th●● way to make it . take of the fat of a young dog wel● melted & cleansed ounc●s , of the fat of a 〈◊〉 eight ounces of the fat of a capon . ounces . thrée stemms of the gréen and cor●ell trée , trée y● hath the gum on it , cut y● péeces small and beat them till they grow moyst , beat the wood , leaves and berries together , then take all and put them into a pot , which having set in y● sun wéeks ; you shall extract from thence a gréen balsom , with which anoint y● ioynts and those places of y● bewitched which do most pain them & by a sure experiment you shal cure them , as appeareth by this maid , who eversince hath bin perfectly recovered . this we have thought fit to put into english , and who will refuse to read it ? and because this young maid had more violent fits then those in yorkshire , it may please god that using the same remedy they and all others who are bewitched in the same maner may find the same recovery which is the happy end that in this paper we do aim at . the end . a candle in the dark shewing the divine cause of the distractions of the whole nation of england and of the christian world ... / by thomas ady ... ady, thomas. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a candle in the dark shewing the divine cause of the distractions of the whole nation of england and of the christian world ... / by thomas ady ... ady, thomas. [ ], p. printed for robert ibbitson ..., london : . reproduction of original in bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -- england. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - rina kor sampled and proofread - rina kor text and markup reviewed and edited - pfs batch review (qc) and xml conversion a candle in the dark : shewing the divine cause of the distractions of the whole nation of england , and of the christian world . that is , the lord doth avenge the blood of the innocent upon the inhabitants of the earth : iustitia thronam firmat . the king that faithfully judgeth the poor , his throne shall be established , prov. . . this book is profitable to bee read by all iudges of assizes , before they passe the sentence of condemnation against poor people , who are accused for witchcraft ; it is also profitable for all sorts of people to read who desire knowledge . by thomas ady m. a. london , printed for robert ibb'tson dwelling in smithfield neer hosier lane end. . the reason of the book . the grand errour of these latter ages is ascribing power to witches , and by foolish imagination of mens brains , without grounds in the scriptures , wrongfull killing of the innocent under the name of witches ; unto which idolatry and bloud-guiltiness ( being as bad , or worse than the idolatry of the ancient heathen ) men are led as violently by fond imagination , as were the ephesians to the worshipping of diana , and of the image which ( as they blindly thought ) fell down from jupiter , acts . . it is reported by travellers , that some people in america do worship , for a day , the first living creature they see in the morning , be it but a bird , or a worm ; this idolatry is like the idolatry of this part of the world , who when they are afflicted in body , or goods , by gods hand , they have an eye to some mouse , or bugg , or frog , or other living creature , saying , . it is some witches impe that is sent to afflict them , ascribing the work of god , to a witch , or any mean creature rather than to god. mr. scot published a book , called his discovery of witchcraft , in the beginning of the reign of queen elizabeth , for the instruction of all iudges , and iustices of those times ; which book did for a time take great impression in the magistracy , and also in the clergy , but since that time england hath shamefully fallen from the truth which they began to receive ; wherefore here is again a necessary and illustrious discourse for the magistracy , and other people of this age , where i intreat all to take notice , that many do falsly report of mr. scot , that he held an opinion , that witches are not , for it was neither his tenent , neither is it mine ; but that witches are not such as are commonly executed for witches . a candle in the dark , the first book , shewing what witches are in the scripture-sence , throughout the old and new testament . the second book , shewing how grosly the scriptures have been mis-interpreted by antichrist concerning witches , by which interpretation he hath made the nations go astray . with a confutation of those errours . the third book , touching some erroneous english writers , who have upheld the same errours which antichrist hath broa●hed to the world ; also the works of a scotch-man , called , the vvorks of king iames. with an addition of fifteen causes ; also a reference to scot , and also the opinion of luther concerning devils . also an instruction to lawyers . errata . page . line . for magnus , read magus , p. . . ● , for chron. r. chro. p . . . for proph●ts , r. prophet●ss , p . . for magis r. magi , p. . . . for inch●ntation , r. incantation , p. . . for little r. li●he , . . for tax , r. tap , thrice in the same page , in p . . . for charms ● . charmer , p. . . . for equivoc●ely , r equivocally , p. . . . for scopula , r. scapula , over p . for oracle giver , r. ●outh sayer , so over p. . necromancer should not be . the second book . pag. . . . for drew r. grew , p. . . , for inquisitions r. inquisitors , p. . . . tor superstitions , r. suspicions , p. . . , for quem , r. quum , p. . . . for an r. and , p , . . or prete●natual r , preternatural , p. . . . for any sort , r. every other sort , p. . . , for discovered , r. discoursed , p. . . . for and by them cast on c●n cure , r. and by them can cast on , or inflict and cure diseases , p. . . . for send r. teach . p. . , for endicat , r. indicat . reader , take notice that most of these faults are mended with pen and inke already , to the prince of the kings of the earth . it is the manner of men , o heavenly king , to dedicate their books to some great men , thereby to have their works protected and countenanced among men ; but thou only art able by thy holy spirit of truth to defend thy truth , and to make it take impression in the heart and understanding of men : unto thee alone do i dedicate this work , intreating thy most high majesty to grant , that whoever shall open this book , thy holy spirit may so possess their understanding , as that the spirit of errour may depart from them , and that they may read , and try thy truth by the touchstone of thy truth , the holy scriptures , and finding that truth may embrace it , and forsake these darksome inventions of antichrist , that have deluded and defiled the nations now , and in former ages . enlighten the world , thou that art the light of the world , and let darkness be no more in the world now , or in any future age ; but make all people to walk as children of the light for ever ; and destroy antichrist that hath deceived the nations , and save us the residue , by thy self alone , and let not satan any more delude us ; for the truth is thine for ever . to the reader . sir , if you be a courteous reader , i intreat you that what weaknesse and imperfections you shall think you espie in this book from the author thereof , you passe them by for the truths sake whereupon this book treateth . secondly , if you be so discourteous as to carp and censure , then i intreat you to carp only at me , and not at the truth , lest you resist the truth . thirdly , i intreat you to read my book thorow before you cast it by , for otherwise , sir , it may argue weaknesse in your self to slight the book before you see the argument . it is one of the vanities of the world to write many books , and when a man hath taken pains to write , few men will take the pains to read ; which solomon intimateth eccle. . . but sir , if you find no leasure to read and consider , then i pray find no leasure to gainsay , or to argue against . fourthly , for all places of scripture alledged in this book , if you shall search our english translations , and not find them to carry the sense which i drive at in my discourse , i intreat you either to search the originall , or else to look upon the latin translations of iunius and tremellius , which carry the true sense of the originall , as it was written by the spirit of god. your friend t. a. non quis , sed quid . to the more iudicious and wise , and discreet part of the clergie of england . ioshua . . these words , israel hath sinned , are not so to be understood , as if israel had been free from all other sins but only that of achan , and yet that sinne of achan was the sinne that kindled the anger of god against israel ; so likewise , sam. . . david had been an adulterer , ioab was a murderer , shimei a rayler , sheba a wicked man of belial , and many sins were in israel at that time , and yet the sinne that kindled gods wrath , and brought the famine , was the blood-guiltiness of saul , as appeareth in the chapter and verse aforesaid ; so likewise kings . . ahab was more wicked than all that were before him , yet the sin that cost him his life , and his crown , was murthering of naboth , chapter . . so that it is easily gathered , that some one abominable sinne doth sometimes more provoke god to anger , against any particular man , or against a nation , than all other sinnes that are commonly committed . then you that should be as messengers from god , in that you cry against sinne in generall , yee do well , but in that yee seek not out this cursed achans wedg that hath defiled england and the christian world , look to it betimes , lest it be laid to your charge , if the nations perish for lack of knowledg . your friend t. a. non quis , sed quid . a preface . since the time that i have tryed to bring truth upon the stage of the world , to be censured by all men , i being acquainted with but few in comparison of all , and some of them knowing my intent to put this discourse in print , i have neerly guessed by common discourse amongst them , what the censure of this book will be , that is , it will be the same among many , that it is among few ; for among few , i find some so reasonable in their discourse , that when they find by argumentation , that there is reason and grounds in the scripture for what i write , they upon second cogitations , and deliberate musings , have yeelded to this truth , ( and some of them very learned . ) some again , after some serious argumentation , being fully convinced that this is the very truth , yet doe still suspend their censure , till they see how it will be approved of by others ; by which they shew they are ready at all times , to beleeve as the church beleeves , and to pin their opinion upon the sleeve of other mens judgements . a third sort there are , who at the first onset of discourse , do think themselves so surely grounded , and this truth so groundlesse and vain an opinion , as that they cannot speak without disdain , as great goliah spake to little david , and thus they beginne in fury , o grosse ! what madnesse is this ? what will you deny the scriptures ? what answer you to this ? thou shalt not suffer a witch to live : but when they are so suddenly answered , and suddenly convinced , that this place of scripture maketh nothing for them , and that this their great champion-argument , hath so soon received a stone in the forehead , they either let their discourse fall to the ground like goliah , and slight this as a new opinion ; or else they runne away cowardly , like the host of the philistines , and forsake the scriptures ( which they first pretended should be their only weapon to fight withall ) and betake themselves to their leggs , runing into some vain story taken out of bodinus or bat. spineus , or some such popish vain writer , and report that it was done in lancashier , or in westmerland , or in some remote place farre off ; and that they heard it credibly reported from men of worth and quality , and so they ingage me to answer to a story , which they would compell me to beleeve , or else to goe see where it was done ; but if it happeneth ( as often it doth ) that i make it appear by scripture , that it is absurd or impossible , not to be reported by a christian , or that i shew them the story , in any of the aforesaid authors , who have been the authors of many vain fables , then they presently fly to another story , as vain and absurd as the former , and that being answered , they fly to another , saying , sir , what do you answer to this ? in which manner of disputes i have heard sometimes such monstrous impossibilities reported and affirmed to be true , ( for they had it by credible report ) as would make the angells in heaven blush to hear them . therefore setting aside all such unscholar-like way of arguing , i desire all to argue by the scriptures , and i will answer , or to answer by the scriptures , and i will argue by the scriptures , as followeth in this dilemma . a dilemma that cannot bee answered by vvitch-mongers . luke . , , . christ who is our forerunner , heb. . . by whose holy spirit the holy scriptures were written , whose words were of equall truth and authority with the scriptures ; yet when he was to conquer the father of lies , the prince of darknesse ( not for his own sake , but for our example ) although hee was able to have argued by common reason , beyond the wisedome of solomon , yet being tempted , would not answer any one temptation without scriptum est , it is written ( because the scriptures are the only rule of righteousnesse ; ) whosoever then will take example by him , to try the truth by scriptures , and to argue by them , as he did in this place of luke , ( and not by strange reports , which are the objects of vain credulity ) let them answer me by scriptum est . where is it written in all the old and new testament , that a witch is a murtherer , or hath power to kill by witchcraft , or to afflict with any disease or infirmity ? where is it written , that witches have imps sucking of their bodies ? where is it written , that witches have biggs for imps to suck on ? where is it written , that the devill setteth privy marks upon witches , whereby they should be known or searched out ? or that any man or woman hath any mark upon their body any more than natural , or by some disease or hurt , which is preternatural ? where is it written , that the tryall of a witch should be by sinking or swimming in the water ? or by biggs or privy marks , or suspition of people , to be signes of a witch ? where is it written , that witches can hurt corn or cattell , or transport corn by witchcraft , or can fly in the aire , and do many such strange wonders ? where is it written , that a witch is such a man or woman that maketh a league with the devill , written with his or her blood , and by vertue of that covenant to have the devill at command ? where is it written , that any man or woman was called in the scripture strix , or lamia , or where is any word of such signification or importance , either in the hebrew text , or in the latin translation , where is a witch said in the scriptures to be any such kind of person ? what is a witch in the scripture sense , according to deu. . , where all sorts of witches are nominated by nine terms of description ? where is it written , that there are any other sorts of witches than such as are there described ? deut. . , . where do we read of a he devill , or a she devill , called incubus or succubus , that useth generation or copulation with witches , or vvitches with them ? it is written , woe unto such as devour widdows houses , and in a pretence make long prayers , matth. . . it is written , the lord hateth the hand that sheddeth innocent blood , and the fals witness that speaketh lies , and the feet that are swift to do mischeif , and a heart that deviseth wicked imaginations , pro. . , . it is written , shall there be evill in a city and the lord hath not done it ? amos. . . it is written , there is no god with me , i kill and i make alive ; i wound , and heal , deut. . . and again , the lord killeth , and maketh alive ; hee bringeth down to the grave , and bringeth up ; the lord maketh poore , and maketh rich , sam. . , . it is written , if ye were blind yee had had no sinne , but now ye say ye see , therefore your sinne remaineth , iohn . . it is written , because they received not the love of the truth , that they might be saved ; therefore god shall send them strong delusions , that they should beleeve lies , that they might be damned that beleeved not the truth , but had pleasure in unrighteousness , thes. . , , . it is written , thou shalt not raise a false report : put not thy hand with the wicked to be an unrighteous witnesse , exodus . . it is written , if ye any way afflict the widdow or the fatherlesse , and they cry at all unto me , i will surely hear their cry ; and my wrath shal wax hot , and i will kill you with the sword , and your wives shall be widdows , and your children fatherlesse , exodus . , . it is written , god saw that the imaginations of the thoughts of mens hearts were only evill continually ; & it repented the lord that he had made man , & therefore he destroyed the old world , gen. . , , . therefore you that are of the sacred order of the ministry ; that do use to cry to the people , give ear with fear and reverence to the word of god , as it is written in the text , how dare ye teach for doctrin , the traditions of antichrist that are not written in the book of god ? whether do not some preferre the mad imaginations of cornelius agrippa and others , before the scriptures , for the defending their opinions ? so much for my dilemma , now for the text. a candle in the dark : shevving the divine cause of the distractions of the whole nation of england , and of the christian world. deuteronomy . , . let the reader take notice that in all the scriptures there is not any kind of witch spoken of but such as are mentioned in these two verses ; which that every one may understand , i will expound punctually , not according to our english obscure translations , but according to the true meaning , and signification of the originall text , as it was written by moses in the hebrew tongue , and as it is truely translated ( for the better and easier satisfaction of many that have not knowledge in the hebrew tongue ; ) by iunius , and tremellius , in their latin bible ; whether also i referre the reader for all places of scripture , alledged in this book ; and here i do in gods name , and in zeal for his truth , desire and intreat him that thinketh himself the learnedst clerk , to shew mee in all the scriptures , such a word as striges or lamiae , or any word of that signification , importing such doctrins , as have a long time defiled the nations . deut. . , . let there not be found among you , any that maketh his sonne or his daughter to passe thorow the fire , a user of divinations , a planetarian , or a conjecturer , or a jugler . also a user of charmes , or one that seeketh an oracle , or a south-sayer , or one that asketh counsell of the dead . the latin translation is this . ne invenitor in te qui traducat filium suum , aut siliam suam per ignem , utens divinationibus , planetarius , aut conjector , aut praestigiator , item utens incantatione , aut requirens pythonem , aut ariolus , aut necromantis ; the hebrew text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here is the hebrew text written in the roman character , with the construction of every word . lo jimatzae ne invenitor , beca in te , magnabir qui traducat , beno filium suum , uubitto aut filiam suam , baese per ignem , kosem kesamim divinans divinationes , megnonen , planetarius , uumenachese aut conjector , umechascscph aut praestigiator , vechobhir chabher incantans incantatione , vessoel ob requirens pythonem , vejiddegnoni , aut ariolus , vedhorese el hamethim aut consulens mortuos ; so much for the text. exodus . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mechascscepha lo thechajeh , praestigiatricem non sines vivere . there is also another word , hartumim in exodus . . gen. . and in other places , which is taken in the generall sense for magnus a magician ; that hath one or all these crafts or impostures , yet by many it is restrained to the particular , and often translated ariolus , being the most allowed signification , for arioli , were called magi , being counted wise men , and therefore the word is used for all sorts of magicians ; these and all other words in the scriptures concerning witches are consonant to the words in the text. the text opened . the text is verbatim , according to the originall as it was written by moses in the hebrew tongue , which i will expound orderly : and here is to be noted , that in these two verses , are nine sorts of witches nominated by god , unto moses , and the people , to this end and purpose ; that whereas god hath chosen the people of israel , to be a peculiar church and people to himself , he would be their only counsellor , to keep them in the way of wisdome and holinesse , and therefore commandeth them , in no wise to aske counsell of any but the true prophets and messengers of god , as appeareth in the . and . verses of this chapter , and because there were so many sorts of people in the world , that did commonly abuse and usurp the office of gods prophets : god describeth them , in the . and . verses of this chapter , by nine severall nominations or descriptions , commanding them to shun and avoyd them as false prophets and deceivers of the people ; for it was the manner of the heathen ( to seek unto such for counsell , ) & the lord having cast out those heathen people , for such abominable ways giveth his own people warning of all such ways to avoid them , & not to hearken to them namely , to those nine sorts of witches , or deceivers , or false prophets , or seducers of the people from god and his prophets , to lying idolatrous waies , & giveth them warning in the three last verses of the same chapter of all false prophets whatsoever , that should presumptuously take upon them to speak any thing in gods name which god had not commanded , or to speak in the name of other gods , that such should be slain , and these nine appellations in the tenth and eleventh verses , are not tearms of distinction , but several terms of description , whereby to discern false prophets , or witches , whom the lord would have cut off from among his people ; and therefore the lord describeth them in the tenth and eleventh verses , sheweth the destruction of the nations that hearkened to them , in the , , & . verses ( where also he commandeth his people to be holy , and not like those nations ) promiseth that his people should always have a true prophet amongst them to hearken unto , in the , , , & . verses ( which although it was fulfilled in christ chiefly , acts . . yet it is meant , and also verified of all the rest of the prophets , that were successively messengers of christ from moses , till the coming of christ in the flesh ) commandeth them to hearken to such a prophet , in the nineteenth verse , but for all false prophets , the lord will have them cut off in the twentieth verse , and setteth down a trial , and a discerning rule between a true prophet , and a false prophet that speaketh in gods name , in the one and twentieth and two and twentieth verses , as appeareth orderly in the chapter , who so pleaseth to read it . and now to come to the exposition , or interpretation of these two verses , deut. . , . and of the nine appellations or descriptions therein contained . and first , for the first . let there not be found among you , any that maketh his son or his daughter to pass through the fire , this is the first description whereby god describeth a witch , or a false prophet ; and in what manner this should be a description of a witch , or false prophet , that we may the better understand , i must first define what a witch is , and then come to the matter . the definition of a witch , or a certain demonstration what a witch is ( for the vulgar capacity . ) a witch is a man , or woman , that practiseth devillish crafts , of seducing the people for gain , from the knowledge and worship of god , and from the truth to vain credulity , ( or beleeving of lyes ) or to the worshipping of idols . so likewise for the definition of witchcraft . witchcraft is a devillish craft of seducing the people for gain , from the knowledge and worship of god , and from his truth to vain credulity ( or beleeving of lyes ) or to the worshipping of idols . that it is a craft truly so called , and likewise that it is for gain is proved , acts . , . the maid that followed paul crying , brought in her master much gain ; and that it is a craft of perverting the people , or seducing them from god and his truth , is proved , acts . , , . ●limas the sorcerer laboured to pervert the deputy from the faith. so likewise , acts . , , . verses , it doth more plainly prove all in these words , and there was a man before in the city called simon , which used witchcraft , and bewitched the people of samaria , saying that he himself was some great man , to whom they gave heed from the least to the greatest , saying , this man is the great power of god , and gave heed unto him because that of long time he had bewitched them with sorceries ; how bewitched them with sorceries ? that is , seduced them with devillish crafts ( as the greek and also tremelius latine translation do more plainly illustrate ) in this sense speaketh paul to the galathians . . o foolish galathians who hath bewitched you , that you should not obey the truth ? and that a witch , or witchcraft is taken in no other sense in all the scripture , it appeareth by the whole current of the scriptures , as you may see in this book . but now to return to the text. de●● . . , . the first description of a witch in the text is , let there not bee found among you , any that maketh his son or his daughter to pass through the fire . here we must uote that there was in those days a great idol of great request among the heathen , the name of which idol was molech , and was first set up by the ammonites , king. . . and by them called milcom , and from thence grew in request , and defiled a great part of the world , who were generally led after it to idolatry , insomuch that the kings and nobles of the earth did sometimes make their sons and their daughters pass through the fire in honour to that idol , as manasses did , chron. . . and how that passing through the fire , was , or in what manner , is questionable , some think they burnt them in the fire , as burnt-offerings to that idol , because it is said , deut. . . they burnt their sons and their daughters in the fire to their gods ; and also in psal. . . but although that was one grand abomination amongst the heathen , sometimes to burn their children in sacrifice to their idols , upon some extraordinary request , or petition made to their idols for the obtaining of some great matter ( which was also forbidden the people of israel in that place of deuteronomy . . ) yet that is not the meaning of this place , in deut. . . but only that they made them pass through the fire , as an idolatrous ceremony , whereby they dedicated them to their idol molech . and this is the most allowable exposition , for otherwise they must have bereaved themselves of children ; but we read that manasses was not left childless , for ammon his son reigned in his stead , chron. . . but yet in what manner soever it was , that they made their children to pass through the fire , the scope and meaning of the text , deut. . , is , that they should not be ring-leaders to idolatry ; as in levit. . . whosoever did give his children to molech was to be slain , with all that followed him in his idolatry , they that followed him to idolatry were to be slain as idolaters , but he that gave his children to molech , to make them pass through the fire , is chiefly named here , to be slain , as a ring-leader of other men to idolatry , and is in deut. . . reckoned amongst witches , according to the definition of a witch afore-shewed , witches being in all the scripture-sence only seducers , or inticers of the people to spiritual whoredom , and here in the text moses speaketh , per synecdocen , of one idol for all ; all one as if he had said , let none be found among you that is an inticer or ring-leader of the people to idolatry , in which sence all idol priests are witches , and are stiled so in common scripture phrase , sam. . . the philistims called their priests , and south-sayers together ; for the setting up or upholding of any idol , is the grand witch-craft of all , and the very mother of all other witch-craft , and it is most probable the priests of molech were first devoted to that service , by using that ceremony of passing through the fire ; and all that did in like manner pass through the fire did become priests , or at least servants to the idol , for the work of the burnt-offerings , in this sence is iesabel , called a witch , king. . . why was it said the witch-crafts of iesabel ? because shee was an upholder of baal , and his prophets , who were jugling seducers of the people to idolatry : why in the same verse is it said the whoredoms of iesabel ? because spiritual whoredom ( or idolatry ) and witch-craft are inseparable companions , therefore it is said , scortationes & praestigiae iezebelae , the whoredoms , and juglings , or witch-crafts of iesabel ; in this sence is ma●asses truly said to use witch-craft , ● chron. . and the first eight verses , almost all that is spoken of in deut. . , . manasses is said to be guilty of in this place of chronicles ; first , he set up several idols , and immediatly follows the inseparable companions , that is the witches , or priests of idols , called here south-sayers , with their several witch-crafts , in the sixth verse of the same chapter of the chronicles . why do idols , and witch-crafts , and witches come in rolling together so thick in this place ? the first reason is , because as the setting up of an idol is witch-craft , so where idols are , there must needs bee witches ; namely south-sayers , or idol priests , or else the idol of it self can do nothing ; as when it is said in king. , . ahaziah sent to inquire of the god of ekron , it is not to be supposed that there could be an answer given by the bare idol ( being but a stock ) but the answer or divination must come from the priests and south-sayers , that were there belonging to that idol , and upholding it . the second reason is , because as i have said before of the nine several appellations of witches in deut. . , . that they are not terms of distinction but of description ; so here in the chron. . all that is said of manasses in the seven first verses of the chapter , is not to be understood as expressions of several distinct things done by manasses , but a full expression of one thing by several terms of description , expressing fully that one act of manasses , that is , first he set up several idols , as in the third , fourth , and fifth , and the beginning of the sixt verse of the chapter doth appear ; and then it followeth that he used those things that did necessarily belong to the idol , without which the idol could be of no force , or request among the people , and that was as appeareth in the sixth verse , he used divinations , and conjecturings , and juglings , and set up an oracle , and south-sayers , ( the latine translation is ) et divinationibus , & conjectationibus , & prestigiis usus est , instituitque pythonem & ariolos ) so all that manasses did , was setting up of idols with their adjuncts , and though the idols indeed were several and various , yet all was one act , tending only to the making up of one compleat idol-house , that was the house of god , verse the fourth , and seventh , he abusing it ; and making it an house of idols , this one act produced one effect ; that was , he made iudah and ierusalem go astray to idolatry , as appeareth verse nine , but iosiah destroyed the idols , with their adjuncts , oracles , and south-sayers , king. , . being idol priests . so much for the first and grand description of a witch in the text , that is , a ring-leader to idolatry , intimated in these words , let there not be found among you , any that maketh his son or his daughter to pass through the fire ; this first description being rightly understood , the other eight will bee the more easily expounded , being but appurtenances to the first , or rather monsters in the belly of the first . now followeth the second description , or appellation of a witch , that is , let there not be found among you , any that useth divinations . to use divinations was to take upon them to tell things to come , and things hidden , which things could not be done by any but by god , and his prophets , as appeareth , isa. . . shew what is to come after , that we may know that yee are gods ; yet as gods prophets could tell things to come , so in the second of kings , . . elisha the prophet could tell the king of israel what was spoken in the secret chamber of the king of aram ; and although god would have his people know , that none could do these things truly but himself , by his prophets , and therefore hee would have his people to hearken after none but his prophets , in enquiring of things to come , or things hidden ; yet many false prophets did take upon them to tell such things meerly to seduce the people for gain , pretending that they could do it , either by vertue of their idol , and so led the people a whoring after them , as in king. . . ahaziah sent to enquire of the god of ekron , and ieremiah , . . they prophesied by baal , and seduced my people . or else falsly pretending themselves to be gods prophets , and so in a fair pretence , to pervert the people from the truth to lyes , as micha . . quorum prophetae , pecunia divinant , whose prophets do give divinations for money ; and ier. . . i have not spoken to them , and yet they have prophesied saith the lord. in this sence samuel said to saul , rebellio est sicut peccatum divinationis , rebellion is as the sin of divination , or according to our english translations , is as the sin of witch-craft , sam. . . and for these divinations , and false prophesies they had this colour , that whereas god did usually speak to his prophets in dreams , and visions of the night , as appeareth , numb . . . these witches , or false prophets pretended that they had also dreamed , and had seen visions , that so they might bewitch and seduce the people from gods way , deut. . . . and also ier. . . they prophesie lyes in my name , saying , i have dreamed , i have dreamed ; and vers . . think they to cause my people so to forget my name by their dreams , which they tell every one to his neighbour , as their fathers have forgotten my name for baal ? not but that dreams were to be declared and regarded , if it were truly done without deceit , for it followeth in the twenty eighth verse , he that hath a dream , let him tell a dream , and he that hath my word , let him speak my word faithfully ; but these dreamers , or witches , did falsly pretend dreams and visions , that they might seduce the people , vers . . these were the right enthusiasts of the heathen , this was one great practise of the priests of the great idol apollo , that was called the oracle of apollo , they would lye down behind the altar , and sleep for a time , and then make people beleeve they had seen a vision , whereby they could determine their matters , and accordingly gave their divinations , or oracles ; many other colours , or pretences , had their diviners , for their cheating witch-craft , or divinations , as they would make the people beleeve they could talk with the spirit departed of the dead , and so know things hidden , or things to come , but of that more in the ninth description , and indeed most of the following descriptions , or appellations in the text were linken to the second , to lying divinations , as also linked to each other , yet because the manner of their actions were various , the lord here describeth them according to the variety of their actions , all tending to one end , and that is to oppose the way of god , and the prophets for gain . a question resolved . seeing it is manifest by the scriptures , as appeareth in this second description of a witch , that he that useth divinations is a witch , and one main pretence in giving divinations , was dreams and visions of the night , then it may bee supposed that he that telleth a dream to his neighbour , thereby fore-telling things to come , useth divinations , and ought to bee censured as a witch , or else must needs bee a prophet . to this it is answered , that dreams in the scripture do appear to be of two sorts , the first sort were prophetical , wherein men had a direct command from god to go and prophesie to the people , and these dreams came ordinarily to the prophets , upon so many several occasions as were needful for the prophets to admonish the people , to shew them their sins , and declare the truth to them , and for the declaring of future things to the people , either concerning judgements of god that would come upon them for their sins if they did not amend , or concerning some great work , that god would do for his people that feared him , and these dreams were proper to the prophets only , numb . . . and they that did falsly pretend such dreams , and inspirations , to dissemble the prophets , to seduce the people to idolatry were witches , or false prophets , according to this second description of using lying divinations , and ought to bee slain , deut. . . . secondly , the second sort of dreams that we read of in the scriptures were warning dreams , whereby men were forewarned of things to come , but were not thereby sent to prophesie to the people by special command from god , but were forewarned ; first , for the avoyding of danger that might come upon them , or others whom this dream concerned , or at the least that they might know the danger before it came , and these dreams were common to many as well as to the prophets , both to the godly and ungodly , mat. . , and . . gen. . . and chap. . dan. . . secondly , these sort of warning dreams fore-shewed a blessing upon the godly to encourage them , gen. . . . and for these sorts of dreams , we read by these examples in the scriptures , that they are common to all sorts of people , and useful either to hear , or to declare , but whosoever did declare a prophetical dream , was either a true prophet indeed , or else a lying enthusiast , or false prophet ( such as were the idol priests of the heathen ) to seduce the people , as is shewed in the scriptures before mentioned in this second description , and also in ieremiah . . . and whereas some may question whether dreams are now sent by god to forewarn , as in ancient times , so long as we have no scripture to the contrary ( but rather for it ) wee may not deny it ; and do also finde by common experience that some have dreamed of their childe falling into the fire , and some into the water , and of other several dangers concerning themselves , and others , of which some have come to pass that might have been prevented , by prayer and diligent care . i know a man that was fore-warned in a dream of these wars in england before they began , ( or were-like to bee ) but prophetical dreams are not usual in these days . yet here it may further be noted , that in some case a man may also declare a prophetical dream , and yet be neither a true prophet , nor a witch , or false prophet ; and that hath sometimes been seen by experience in such as have been troubled in their phantasies through distemper of body , or other distracting occasions hurting their phantasie , they imagine that god hath spoken to them by dream , or vision , or voyce heard , or by an angel , and hath bidden them go prophesie such and such things , and these are to be charitably judged of , and not rashly censured ; this distemper of body may be discerned by the effects , that is , death , or sickness following within a short time after , if not prevented by the phisitians ; also troubled phansie by outward distractions may be discerned by the fore-going occasions that have troubled them , and hurt their phansies ; and here is required great discretion in all that shall see , or hear a man or woman declare a message from god ( as he thinketh ) for the intent of a false prophet is only to deceive , or seduce for advantage of gain or preferment ; some have written concerning dreams , that some dreams are diabolical , which are only philosophical notions , having no grounds in the scripture . and whereas it is manifest in the scriptures that god speaketh to men by dreams , and interpretations of dreams are only by the spirit of god , gen. . i think it presumption and phantasie , to adde any such distinction of dreams , except enthusiasmes , which although they are of the devil , yet are no real dreams , but lyes , for the enthusiasts did falsly pretend that they had dreamed , ier. , . . . natural dreams i deny not , which come from the multitude of business , and from the natural disposition of the body , but none of these are any way concerning future events , but are only the objects of our natural affections , and although some of these are lascivious dreams , some murtherous , some covetous , and in that sence may be called diabolical ; yet in these dreams are nothing besides nature , neither hath the devil any further act in them than in our corrupt stragling affections in the day time ; and though our thoughts are sometimes worse in the night than in the day , it is because our affections are busied in the day with other objects preventing such thoughts . so much for the second description of a witch in the text , that is an user of divinations or false prophesies . the third description . the third description of a witch in the text , deut. . , . is planetarius , let there not be found among you a planetarian ; some have thought by a planetarian here is meant such a one as did observe the course and influence of the planets , and from thence gave predictions of future events , that these were unlawful arts , and ought not to be practised , and therefore have absolutely condemned judiciall astrology , but if they be right in this opinion , how then do they answer to psal. . . the firmament sheweth the works of his hands ; this is not to be understood only of the making of the canopy of heaven , for then it had been said the firmament is the works of his hands ( he that liketh not this exposition , let him read cornelius gemma de natura come●ae ) and god himself speaketh of the influence of the heavens , iob . . canst thou restrain the sweet influence of the pleiades , or canst thou loose the bonds of orion ? &c. and whereas some have said , that the star that shewed the birth of christ , mat. . . was miraculous , and not any natural star , how then could the wise men or astrologians see the signification of that star by their science of astrologie , whereas if it reacheth not to the knowledge of future contingensies , then much less to the knowledge of things supernatural or miraculous , and yet they saw that the stars appearance did signifie the birth of that great king ( although i deny not , that the motion of the star in the ninth verse might bee miraculous . ) and to come farther , iudg. . . the stars in their rampires fought against sisera ; it is not spoken of any thing beyond nature , but the prophets did observe that the stars in their natural places ●ought against sisera , also gen. . . god made the lights of heaven to be signs for seasons , and for days , and for years ; it seemeth then that judicial astrology is not condemned in the scripture , if it be not abused ; what then was a planetarian in the sence of the text ? and why were they forbidden by god , and set in the catalogue of witches ? to this it is answered , that under the colour of astrologie these planetarians that are here forbidden did harbour themselves , that because there was somewhat in that science for the knowledge of some future things , therefore in the pretence of their knowledge in that science they did take upon them to compare themselves with the prophets , and to draw the people after their uncertain predictions , as if they had been equal with the prophets , and many of them having no knowledge at all in that science , yet did under the colour thereof harbour their deceitful oracles , or divinations , ascribing a deity to the planets , calling them gods , as mars the god of warre , venus the goddess of beauty , &c. and did also ascribe so much to their influence , as they beleeved no power above them , and so drew the people a whoring after them , to make them forget god the author of all things , and to deifie the creature ; and these planetarians being meer naturalists , and beleeving no power above the planets , would bear a breast against the prophets , and undertake to do those things that were only proper to the prophets to do , and could be done by no other power but by the spirit of god , dan. . , , . they would undertake the interpretation of dreams , if the dreams were related to them , nevertheless the expounding of dreams is of god only , vers . , . and gen. . . and . . and whereas god did put into the heart of nebuchadnezzar , to put them to difficult task , they said no man upon earth was able to do it , dan. . . inferring that the prophets themselves could do no more than they ; yea so did they deifie the planets , that they ascribed to them to be the gods of the seven days of the week , and caused the people to worship them , and bring their daily oblations to them , and to keep holy days to them , from the names of which planets the days do take their nominations ; as sunday from the sun , monday from the moon , &c. and in other tongues is more manifest for every day ; which if it be true that the planets have their several influences upon the several days of the week , yet their wickedness was in denying god that made the heavens , and their host , and in dei●ying the creature ; and for this they are described among witches , or seducers of the people to idolatry , and this idolatry god warneth his people to avoyd , deut. . . take heed when thou liftest up thine eyes to heaven , and seest the sun , and the moon , and stars , with all the host of heaven , shouldest be driven to worship them and serve them , which the lord thy god hath distributed to all people under heaven . although god had given and distributed their influence to all people under heaven , yet men may not worship them , but worship god that madethem . so likewise deut. . . also this idolatry part of the israelites were defiled with , ier. . they burnt incense , and poured drink-offerings to the queen of heaven , or ( as it is in the original ) to the works of heaven , that is , to the planets ; of this idolatry iob cleareth himself , iob . . if i did behold the sun when it shined , or the moon walking in her brightness ( that is , if i did behold them with adoration ) this had been iniquity , for i had denied the god above , as followeth vers . . also chron. . . this was part of manasses witchcraft , he built altars to all the host of heaven , and made the people go astray , vers . . and so for this third description of a witch in the text , a planetarian , that is , that under the colour of astrologie seduceth the people to lying vanities , or divinations , and causeth them to deifie and idolize the planets , or that boasteth himself in his predictions against the prophets , crying peace when the prophets prophesie destruction , isa. . . let thy astrologians stand up that do view the stars , and do make known their monthly predictions , and save thee from the things that shall come upon thee . i might quote also some prophane writers of this sort , who are seducing witches , because under pretence of astrologie they teach things beyond the intent and scope of that , or any lawful science . as iulius maternus hath devillishly written , that he that is born when saturn is in leone , shall live long , and go to heaven when he dyeth ; and so albumazar saith , who so prayeth to god when the moon is in capite draconis , shall obtain his prayer . these planetarians , for these and the like impious devices , in pretence of a lawful science , are described in the text among witches . astrologians have also annexed to their science of astrologic , palmistrie , and physiognomie , the caelestial bodies , as they say , having fixed their characters upon the inferiour bodies of men ( as he that readeth their books may see , with the reason thereof ) and therefore these arts together with astrologie do serve them to make their prognosticks concerning the strength , health , disposition , and several events of any mans life ; which prognosticks do often happen true , because natures course may be probably conjectured by the course and character of the planets ( although these arts are much abused by wandring gypsies , who under colour of such knowledge , do commonly cheat silly people , and also rob their pockets , when they are viewing their hands and face to tell them their fortunes ; ) now herein was one difference between planetarians , or astrologians , lawful or unlawful in the scripture sence , the lawful astrologian foretelling probable events , fore-seen by natural causes upon any person , or nation ; as deborah observed the stars concerning sicera and his army ( although she knew what should come to pass more certainly by the spirit of prophesie than by the stars . ) the unlawful astrologian , or planetarian foretelling things not only probably , but certain and necessarily to come to pass , as if there were such strong inclination , influence , and co-action in those coelestial bodies , as that our earthly bodies can no way avoyd them , and as if god hath no decree but what may be fore-seen in the stars . but the scripture , and true religion teacheth us otherwise , for as a man may not be so stupid as to deny the influence of the stars , so no man may be so atheistical as to deny that divine providence ruleth all inferiour bodies ; not only in that sense , that astra regunt homines & regit astra deus , ( which is the astrologians creed ) but beyond the influence of the stars ; otherwise it were in vain to pray to god for recovery from sickness , or loss , or calamity , because haply the stars threaten death , or ruine ; in vain it were then for the elders of the church to pray over the sick , with hope of their recovery , except the stars say , amen . in vain it were then for a nation to fast , and pray for peace when the stars threaten war. in vain it were for a man to hope for prosperity in all his undertakings , by walking in gods way ( as is taught in deut. . . ) because the stars in that mans nativity threaten evil , and no prosperity to the whole course of that mans life . but as a skilful physitian may by good phisical applications of remedies lengthen the days of a man , upon whom the stars have a bad influence , and threaten death ( which astrologians themselves confess ) how much more may true religion in a man obtain a blessing for health , and prosperity , and peace , beyond what the stars do promise ? which is the whole discourse of lev●t . chap. . therefore it must needs follow that grace may turn away the bad influence , and vice may hinder the good influence of the stars from a man , or a nation ; and they that were such meer naturalists , as that under colour of their science in astrologie they taught the people otherwise , they were seducing witches ; and they that did seek to such for divinations , and did not regard divine providence to rule beyond the stars influence , and so neglected seeking to god in time of trouble , they were idolaters bewitched . another way might astrologians become witches , that is , if an astrologian finding that many of his prognosticks happened true , and did thereby dissemble prophesie , pretending that he did by revelation , or prophetical inspiration fore-tell those things which yet he did only conjecturally foresee by the stars , that pretence or dissimulation made him a witch , fit to seduce and mis-lead the people . so much for the third description . the fourth description . the fourth description , or term of description ; of a witch in the text is con●e●tor , a conjecturer ; that was such a one that had some particular pretence or colour whereupon he grounded his divinations , making the people beleeve that thereby he could divine or prophesie unto the people ; whereas yet it was altogether a cousening imposture , or uncertain guessing , or conjecturing , and according to that he is here described by moses as a witch ; what that imposture was , expositors have given several glosses , one exposition is , that they observed the flying of fowls , and thence gave their uncertain predictions , or divinations , but for that we finde no example in the scriptures in the original sence , and therefore leave it , and do also think , that to observe the flying of fowls for predictions of weather , as also the postures of beasts , and creeping things is no offence , nor is here forbidden . another exposition is , that they observed the intralls of beasts , from whence they pretended they did know the will of the gods ; and that was indeed of beasts that were offered in sacrifice to their idols . by which pretence being but a meer cousening imposture , they seduced the people to idolatry , and therefore were reckoned and described among witches in the text ; and for that exposition we have that example in the scriptures , ezek. . . ( which in tremell●us translation is thus ) to use divinations , he will furbush knives , he will consult with idols , he will look in the liver , this is a plain demonstration of this fourth description of a witch in the text ; that is , such a one as pretended to the people that their idol gods hiding their secrets in the intralls of the sacrificed beasts , he being one of their priests , could by searching the intralls , conjecture to the people the meaning of the gods . this exposition is agreeable to that , chron. . . when manasses had built idol-altars in the house of god , it followeth immediatly in the sixt verse , et divinationibus , & conjectationibus & prestigiis usus est ; and he used divinations , and conjecturings , and juglings , all tending to one end , to seduce the people to idolatry , as followeth in the ninth verse , he made iudah and ierusalem to go astray , for god had appointed his people not to inquire after uncertain conjecturings , by any idol impostures of the heathen , but to inquire after himself , by the prophets , and by his priests , by an ephod , by urim and thummim , as appeareth , sam. . . exod. . . some report that the roman south-sayers did take the anckle bone of ● beast sacrificed , which bone was by them called talus in the latine , the said bone is easie to be seen in the foot of any oxe or sheep , and hath four sides equally poysed , and being cast upon a table it falleth contingently like a dye ; and therefore are the dyes called by the same name in latin tali , and when those idol priests , the roman south-sayers , would enquire of their idols for divinations , or rather give divinations in the name of their idols , they would cast that bone upon the table , and according to the several contingent falling of the bone like the cast of a dye , so they gave several conjecturing divinations , every side when it chanced upward being of a several signification , given by their idol , as they pretended ; a meer cheating imposture to seduce the people ; a lively demonstration of it may be seen among boys , casting the bone in the same manner in certain childish games called cock-up-all . it may be collected also , that the idol priests of the heathen did sometimes use this imposture for one , ( they having divers ways to delude the people ) that was , for the priest to be blinde-folded , and one or more to touch him , and he to conjecture or guess who it was that touched him ; which was easily done by the con●ederacy of some stander by , some priest like himself , who gave him a private token which the people did not take notice of , but were thereby deluded , and thought him to have a prophetical inspiration from the idol gods , and this is collected from matth. . . especially if that place be compared with mark . . where it appeareth , that the corrupt iews , who had been defiled by the manner of the heathen , did blind-fold christ and smite him , and said , prophesie , who it is that smote thee ; they offering to try christ by such ways as they had seen the heathen try their prophets by , who notwithstanding were impostors and false prophets . so much for the fourth term , of description , of a witch in the text , conjector , a conjecturer . the fifth description . the fifth appellation , or term of description of a witch in the text , is prestigiator , that is , a jugler . the interpretation of this word is plain in the scriptures , that is , one that worketh false or lying wonders , or lying miracles , in opposition of the true miracles that were wrought by god , by his prophets , such were iannes , and iambres , tim. . , . as jannes and jambres withstood moses , so also do these resist the truth ; now how iannes and iambres withstood moses it appeareth , exod. . . . . god would have his prophets , moses , and aaron to be known by their miracles , that the people might beleeve that god had sent them , they wrought the miracles that god had commanded them , exod. . . but it appeareth in vers . . that these juglers withstood them , and when the messengers of god wrought true miracles , those witches wrought lying miracles in opposition of them , fecerunt similiter , they did the like . the latin translation is thus ; tum vocavit pharo sapientes & prestigiatores , ut facerent ipsi quoque magi aegyptii suis incantation●bus similiter ; and pharoah called the wise men , and juglers , that the magicians of aegypt might also do the like with their inchantments ; so likewise vers . . fecerunt similtier magis suis incantationibus , the magicians did the like with their inchantments ; this word similiter , the like , or in like manner , is of great importance , least some ignorant reader of the scriptures should suppose , that the magicians did the same miracles that the prophets did , whereas those acts of the magicians were only delusions , ( although enough to blind pharaohs eyes , because god would harden his heart . ) and as it appeareth in tim. . . their actions were only mad fooleries that came to light , and were proved ridiculous , as the words import , for the craft of jugling , to them that are not acquainted with it , breedeth great admiration in the beholders , and seemeth , to silly people , to b● miraculous , and yet being known is but deceit and foolery ; so that the beholder himself cannot but blush , and be ashamed to think he was so easily cousened , and did so much admire a ridiculous imposture , that craft of jugling consisteth . first , in slight of hand , or cleanly conveyance . secondly , in confederacy ; and thirdly , in the abuse of natural magick . the first is profitably seen in our common juglers , that go up and down to play their tricks in fayrs and markets , i will speak of one man more excelling in that craft than others , that went about in king iames his time , and long since , who called himself , the kings majesties most excellent hocus pocus , and so was he called , because that at the playing of every trick , he used to say , hoc●● pocus , tontus talontus , vade celeriter jubeo , a dark composure of words , to blinde the eyes of the beholders , to make his trick pass the more currantly without discovery , because when the eye and the ear of the beholder are both earnestly busied , the trick is not so easily discovered , nor the imposture discerned ; the going about of this fellow was very useful to the wise , to see how easily people among the ancient heathen were deceived , in times and places of ignorance , for in these times many silly people ( yea and some also that think themselves wise ) will stand like pharaoh and his servants , and admire a jugling imposture ; or like the silly samaritans , acts . . who did so much admire a seducing jugler , as they said , he was the great power of god , until they saw the true and real miracles of philip , vers . . and others again on the contrary will stand affrighted , or run out of the room scared like fools , saying , the devil is in the room , and helpeth him to do such tricks ; and some saying absolutely , he is a witch , and ought to be hanged ; when as he did only act the part of a witch to enlighten , and not to deceive , that people might see and discern the impostures by which the idols of the heathen were made famous , by their jugling priests , and might laugh at their vanities ( they that would see the manner of this part of jugling , or cleanly conveyance more fully , may read master scots discovery of witchcraft , where it is set down at large , to the satisfaction of all those that are not wilfully ignorant ; as also briefly afterward in this fifth description , after pag. . and now for illustrating of the history of pharaohs magicians , i will parallel this hocus pocus , or english jugler , a little with them ; they are called prestigiatores , juglers , exod. . . and yet in the same verse , and also in vers . . it is said , they did in like manner by their inchantments ; why with their inchantments ? not that jugling and inchanting are one and the same imposture , but the reason is , because when they wrought a jugling trick , or lying miracle , they always spake a charm , or inchantation immediately before it , like to that of our english jugler aforesaid , to make the delusion the stronger , by busying the senses of hearing and seeing in the spectator both at once , for a charm , or inchantation was only a composure of words to delude people , who thought that words spoken in a strange manner had vertue and efficacy in them ( as may be seen more fully in the sixth description following ) therefore are they said to work their false miracles by their inchantments , because they seemed to silly beholders to do them by their inchantations or words , when as indeed they did them only by slight of hand , or cleanly conveyance called legerdemain ; and they that are well acquainted with this craft of jugling , may easily conceive how these magicians did their feats without so much admiring them , when they read the history , as if they had done great wonders , which were only delusions ; the second and third miracle , that they dissembled , do plainly appear in the letter of the history , exod. . . they seemed to 〈◊〉 water into bloud , focerunt similiter , and yet mark well the history , and yee shall see there was no water in aegypt , for moses had turned it all into bloud before , vers . . . . . so then they could finde no river or pond to do that feat in , it must needs follow then , that they sent for water where it was to be had , which was no nearer than goshe● , and so shewed a petty jugling trick before pharaoh in a room , with a bowl or tray of water , setting it upon the ground , and by slight of hand conveying bloud into it to colour it ; so likewise for the third miracle which they dissembled , chap. . . it was necessarily done by a such vessel of water ; for they could not finde any other water free in all aegypt , which were not already full of the abundance of frogs , vers . . . and what common jugler might not easily dissemble that miracle , by setting a bowl of water down before pharaoh and his servants , and by slight of hand conveying in three or four frogs ▪ and so holding up their staffe , and speaking certain words to make it seem to silly spectators that the waters brought forth those frogs ; the first miracle indeed seemeth more difficult to dissemble , and yet not so difficult if you saw it acted , for what is easier than for a cunning jugler to hold up a staffe as if he would throw it down , and then to speak a lofty inchantation , to busie the intention of the spectators , and then with slight of hand to throw down an artificial serpent instead of his staffe , and convey away his staffe , that so they might think his staffe was turned into a serpent , for these histories are set down according to the apprehension of the deceived beholders , and not that the magicians did them really , for then we must beleeve that they wrought real miracles as the prophets did , which were an ignorant and absurd tenent ; whereas the scriptures do manifest that they were only mad fooleries , and were dis●overed and came to light , tim. . . yet many are so stupid , that rather then they will not have them really done , they say they were really done by the power of the devil , and so ascribe power to the devil for working miracles , whereas we never read in the scriptures that the devil may have any supernatural power ascribed to him , but is only the father of lyes . the same kinde of jugling tricks were the impostures of simon magus , in acts . . which although the people did for a time behold with admiration , yet when they saw real miracles wrought by philip , vers . . . they beleeved him , and not the impostor any longer , for they did easily see a difference between real miracles , and cheating impostures . some again will have it , that these acts of pharaohs juglers , and others in the scriptures might be real as they seemed to be , and yet brought to pass by the profoundness of the art of magick , which art is of greater force ( say they ) than jugling , or else why were they called in the same verse , exod. . . juglers , wise men , and magicians all at once ? but let not any be so weak in understanding as to think , that any art in the world could do that really that required a miraculous hand of power to do , for this is the essential or formal reason of a mirac●e to be done by a power supream , and beyond the power of man or devil , or the vertue of any art ; and for this word , magicians , in its own proper sence it is taken for wise and learned men , in astrologie , and other arts wherein schollers are instituted ; and so there is no difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek , neither was it taken in any other sence among the ancient ▪ and such were they that came to christ and offered gifts , mat●h . . . . called magi ; in this sence also it is said , that moses was learned in all the wisdom of the aegyptians , acts . . and here in exod. . . these juglers are called magi , wise men , and learned , because they pretend so , and were so thought by the people , whereas they were indeed but cheating impostors , but because they and many other cousening mates mentioned in the scriptures , have by usurpation obtained that appellation from the people , magicians , or wise men , therefore it is used and taken by some writers for such as use all cousening diabolical impostures ; yet moses here in this place of exod. ▪ . gave them not that manner of name or appellation , only magicians , but withall describeth them by their peculier appellation , that is juglers ; and so in all the old testament , where magician is taken in the worst sence , it is not set alone , but conjoyned with some other terms of an impostor for a more full description so that a magician in the worst sence in the scripture phrase is only an impostor , or deceiver ; in the best sence , a learned wise man , therefore no real miracle , but only delusions can bee wrought by magick . i said a little before , that this craft of jugling consisteth of three things ; the first is , slight of hand , or cleanly conveyance ; the second is confederacy , that is , when many or few agents do agree together in bringing to pass cheating impostures , contrary to the truth . an example of this wee have in the history of bell , the idol , in the book of daniel , which though it be called apocripha , and doubtful whether it be a true history , yet this example whether it bee true or not , it doth plainly demonstrate the witchcraft of idol priests by confederacy , which is one main arm of the craft of jugling , wisd. . . . it appeareth plain how they confederated together in extolling the idol , to uphold it for their own delicious maintenance , and to seduce the king and people to idolatry , by making them beleeve that bell did eate up all the daily provision that was set before him , whereas they themselves , with their wives and children , came in at secret doors in the night , and did eate up and carry away all that was provided at the kings charge , until daniel discovered that their jugling imposture ; and although there be not so plain a demonstration of the jugling impostures of every idol spoken of in the scriptures , yet no idol but had the like delusions ; for they built their idol houses on purpose with several slights , and secret conveyances to bring their jugling tricks to pass , and had daily new inventions of new impostures whereby they deceived the world , and seduced them to idolatry , therefore elijah , king. . . would not trust the priests of baal to remain in their own idol house , when he would discover them to the people , but caused them all to come forth to mount carmel , and then he said , as in vers . . the god that answereth by fire , let him be god. why did he cause the king to command them all to mount carmel ? the reason was , because if they might have acted their part in their idol house , being built with secret conveyances for all deceit , they might have secretly fired the oblation , and so might have deluded the people , still making them beleeve their idol had answered them by fire , but being in mount carmel , remote from their idol house , they could only act the part of mad-men , cutting themselves that the people might have somewhat to gaze at , but could bring nothing to pass to save their credit , or their lives ; the deluding impostures of the priests of baal , are called praestigiae isabelae , king. . the juglings or witchcraft of iezabel , because she being an idolatrous woman maintained those priests of baal in their witchcraft , or delusions , to seduce the people to idolatry . the third branch whereupon this craft of jugling consisteth , is the abuse of natural magick , that is , the abuse of their knowledge in natural causes , as for instance in some few ; take woolfs dung , and carry it in your pocket that it may take the heat of your body , and it will make any mad bull , or other cattel of that kinde to fly from you , and to run very farre away from their pasture to the admiration of the beholders . take a peece of paper and rub one part of it with fresh lemmon peele , and dry it again a little , and then dip your pen in inke , that is made of stone blew , steeped two or three days in cold water , and write upon the place that had the tincture of the lemmon peele , and it will write a pure bright red , and then with the same pen and inke write upon another place of the paper , and it writeth blew , whereby there is caused great admiration in the beholders , to see a man with one pen , and one and the same inke write red and blew . albartius magnus , and also misaldus do write of many wonderful things that may be done by the knowledge of natural causes , or the secrets of nature , which although many of them be false , yet for such as are true , they may bee lawfully done ; and therein we may glorifie god , in beholding the wonderful works of his hands , in the secret causes of things . but now for the abuse of these things , as namely by the doing of these things to seduce the people , by making silly people beleeve we do them by a miraculous power , thereby pretending our selves to be prophets , as did simon magus in the acts ; this is right jugling witchcraft , or to make the people beleeve that they are done by the power of some idol , thereby to seduce the people , or any way to affront the prophets , by comparing them with true miracles , to withstand the truth , as pharaohs magicians did , were right witchcraft . so likewise for the oyntment called unguentum armarium , or weapon salve ( that is an oyntment made of such ingredients , as by anointing the weapon wherewith a man or beast is wounded , it healeth the wound ( if it be true by certain experience , as many phisitians and chyrurgions do affirm ) it may lawfully be used , and we may glorifie god in the use of it , who hath given such excellent secret qualities to the creatures , which are made for the use of man. also iacob used the peeled rods , which by their secret operation being set before the sheep in the heat of their generation , caused them , by beholding them in their conceiving , to conceive and bring forth party coloured lambs ; but if any man shall use these secrets to this end to make the people beleeve they are prophets , and do them by a miraculous power , that so they may seduce the people to errour under a. colour of working miracles , such men are seducing witches . thus a planetarian abusing the lawful science of astrologie may become a witch , not only under the notion of a planetarian , but of a jugler ; as for instance , pedro mexia , a spanish historian , writeth of one columbus , who coming to an island in the new-found world called hispaniola , desired traffick with the natives for victuals , which they denying , he told them they should all dye of the plague , and for a sign hereof they should see the moon as red as bloud at such a time , and contrary to her former condition ; afterward they beholding the moon eclipsed at the same time fore-told by columbus , and knowing no rules of astrologie , they beleeved his words and craved pardon , and brought him supply of victuals ; this was but a remiss degree of deceiving witch-craft , or rather a cheat , because it tended not to idolatry , but yet in the act it self , pretending falsly a miraculous power , it was jugling witch-craft . it is now fully demonstrated what a jugler is in the scripture sence , but yet moses mentioneth both sexes in the scriptures , 〈◊〉 it is written , exod. . . praestigiatricem● ne sinito vivere , suffer not a jugling woman to live . this is not any thing different in nature from praestigiator a jugling man , but only in sex , as if he had said , as you ought not to suffer jugling seducing men to live , so likewise if there be a woman found among you that useth this craft of working false miracles , to delude and seduce the people to idolatry , although she be the weaker sex , to whom mercy might seem to be due , yet suffer her not to live ; all one in sence with that levit. . where witches of both sexes are mentioned in one verse ; if a man or woman be a giver of oracles , or divinations , or a south-sayer , they shall be put to death ; yet whereas moses , in all the law , speaketh more fully of witches in the masculine , than in the female sex ; it confuteth that common tradition of people that witches are most of the female sex. here i am compelled ( for the satisfaction of some that are so weak in capacity that they will rather stand to cavil in a disputative way , than to understand things that are not in themselves disputative , but demonstrative ) to demonstrate some few of the most admired tricks of common jugling . first , a jugler knowing the common tradition , and foolish opinion that a familiar spirit in some bodily shape must be had for the doing of strange things , beyond the vulgar capacity , he therefore carrieth about him the skin of a mouse stopped with feathers , or some like artificial thing , and in the hinder part thereof sticketh a small springing wire of about a foot long , or longer , and when he begins to act his part in a fayr , or a market before vulgar people , he bringeth forth his impe , and maketh it spring from him once or twice upon the table , and then catcheth it up , saying , would you be gone ? i will make you stay and play some tricks for me before you go , and then he nimbly sticketh one end of the wire upon his waste , and maketh his impe spring up three or four times to his shoulder , and nimbly catcheth it , and pulleth it down again every time , saying , would you be gone ? in troth if you be gone i can play no tricks , or feats of activity to day , and then holdeth it fast in one hand , and beateth it with the other , and slily maketh a squeeking noyse with his lips , as if his impe cried , and then putteth his impe in his breeches , or in his pocket , saying , i will make you stay , would you be gone ? then begin the silly people to wonder , and whisper , then he sheweth many slights of activity as if he did them by the help of his familiar , which the silliest sort of beholders do verily beleeve ; amongst which he espyeth one or other young boy or wench , and layeth a tester or shilling in his hand wetted , and biddeth him hold it fast , but whilst the said boy , or silly wench thinketh to enclose the peece of silver fast in the hand , he nimbly taketh it away with his finger , and hasteneth the holder of it to close his hand , saying , hold fast or it will be gone , and then mumbleth certain words , and crieth by the vertue of hocus , pocus , hay passe prestor , be gone ; now open your hand , and the silly boy or wench , and the beholders stand amazed to see that there is nothing left in the hand ; and then for the confirmation of the wonder , a confederate with the jugler , standeth up among the crowd ( in habit like some country-man or stranger that came in like the rest of the people ) saying , i will lay with you forty shillings you shall not convey a shilling out of my hand ; it is done saith the jugler , take you this shilling in your hand , yea marry ( saith he ) and i will hold it so fast as if you get it from me by words speaking , i will say you speak in the devils name , and with that he looketh in his hand in the sight of all the people , saying , i am sure i have it , and then claspeth his hand very close , and layeth his other hand to it also , pretending to hold it the faster , but withall slily conveyeth away the shilling into his glove , or into his pocket , and then the jugler cryeth , hay passe , presto vade , jubeo , by the vertue of hocus pocus , t is gone ; then the confederate openeth his hand , and in a dissembling manner faineth himself much to wonder , that all that are present may likewise wonder ; then the jugler calleth to his boy , and biddeth him bring him a glass of claret wine , which hee taketh in his hand and drinketh , and then he taketh out of his bagge a tonnel made of tin , or latine double , in which double device he hath formerly put so much claret wine as will almost fill the glass again , and stopping this tonnel at the little end with his finger , turneth it up that all may behold it to be empty , and then setteth it to his fore-head , and taketh away his finger , and letteth the wine run into the glass , the silly spectators thinking it to be the same wine which he drank to come again out of his fore-head ; then he saith , if this be not enough i will draw good claret wine out of a post , and then taketh out of his bagge a wine-gimblet , and so he pierceth the post quite thorow with his gimblet ; and then is one of his boys on the other side of the wall with a bladder and a pipe ( like as when a clister is administred by the phisician ) and conveyeth the wine to his master thorow the post , which his master ( vintner like ) draweth forth into a pot , and filleth it into a glass , and giveth the company to drink . another way it is very craftily done by a spanish borachio , that is a leather bottle as thin and little as a glove , the neck whereof is about a foot long , with a screw at the top instead of a stopple ; this bottle the jugler holdeth under his arm , and letteth the neck of it come along to his hand under the sleeve of his coat , and with the same hand taketh the tax in the fasset that is in the post , and yet holdeth the tax half in and half out , and crusheth the bottle with his arm , and with his other hand holdeth a wine-pot to the tax , so that it seemeth to the beholders that the wine cometh out of the tax , which yet cometh out of the bottle , and then he giveth it among the company to drink ; and being all drunk up but one small glass at the last , he calleth to his boy , saying , come sirrah , you would faine have a cup , but his boy makeeth answer in a disdainful manner , saying , no master not i , if that be good wine that is drawn out of a post i will lose my head ; yea sirrah saith his master , then your head you shall lose ; come sirrah , you shall go to pot for that word ; then he layeth his boy down upon the table upon a carpet , with his face downward commanding him to lye still , then he taketh a linnen cloth , and spreadeth it upon the boys head broad upon the table , and by slight of hand conveyeth under the cloth a head with a face , limned so like his boys head and face that it is not discerned from it ; then hee draweth forth his sword or falchion , and seemeth to cut off his boys head ; but withall it is to be noted , that the confederating boy putteth his head thorow a slit in the carper , and thorow a hole in the table made on purpose , yet unknown to the spectators , and his master also by slight of hand layeth to the boys shoulder a peece of wood made concave at one end like a scuppit , and round at the other end like a mans neck with the head cut off , the concave end is hidden under the boys shirt , and the other end appeareth to the company very dismal ( being limbned over by the cunning limbner ) like a bloudy neck , so lively in shew that the very bone and marrow of the neck appeareth , insomuch that some spectators have fainted at the sight hereof ; then he taketh up the false head aforesaid by the hair , and layeth it in a charger at the feet of the boy , leaving the bare bloudy neck to the view of the deluded beholders , some gazing upon the neck , some upon the head , which looketh gashful , some beholding the corps tremble like a body new slain ; then he walketh by the table , saying to the head , and the seeming dead corps , ah ha , sirrah , you would rather lose your head then drink your drink , but presently he smiteth his hand upon his breast , saying , to speak the very truth in cool bloud , the fault did not deserve death , therefore i had best set on his head again ; then he spreadeth his broad linnen cloth upon the head and taketh it out of the charger , and layeth it to the shoulders of the corps , and by slight of hand conveyeth both the head and the false neck into his bagge , and the boy raiseth up his head from under the table ; then his master taketh away the linnen cloth that was spread upon him , and saith , by the vertue of hocus pocus , and fortunatus his night-cap , i wish thou mayest live again ; then the boy riseth up safe and well , to the admiration of the deluded beholders . these and the like jugling tricks ( some whereof are done meerly by slight of hand , some have a help from false instruments , as false knives , false boxes , false locks , false wasecoats , and the like , are many of them demonstrated by master scot , and many are daily invented , which are all done by common reason , without the least compact with the devil , ( unless they do them to seduce , and then the devil is indeed in their heart , as he was in simon magus , in the acts , and is in every wicked man. ) and yet sometimes it hapneth , that if here have been any university schollars at the beholding , or at the acting of these common tricks , they have gone out and fallen into a dispute upon the matter , some saying , sensus nunquam fallitur circa proprium objectum , some have said that the jugler by his familiar doth thicken the air , some again that he hurteth the eye-sight , and so deceiveth the beholders ; and in all their discourse they shew themselves very philosophical , but very little capacious . and cooper writing upon that subject , hath pretended to shew himself theological , but betrayeth himself to be very silly , blinde , and ignorant . it being fully demonstrated what a jugler is in the scripture sence , let every one consider seriously who be the juglers , of this and former ages , that ought to be put to death by the law of moses , we might think that no man were so silly and foolish to think that it is meant common juglers , who play their tricks in fayers and markets , nor gentlemen who sometimes in imitation of them , do in sport , play tricks of slight of hand , or legerdemain , with confederates or without , for it is most certain and true , that if it bee rightly understood , that these do a great deal of good , that recreation tending rightly to the illumination of people of all sorts , to shew them the vanity and ridiculousness of those delusions and lying wonders , by which men were so easily deluded in old times by pharaohs magicians , by simon magus , and elimas the sorcerer , and now adays by our professed wizzards , or witches , commonly called cunning men , or good witches , who will undertake to shew the face of the thief in the glass , or of any other that hath done his neighbour wrong privily , when as they do all by jugling delusions , and are themselves right witches , that cause men to seek to the devil for help , that will undertake and promise to unwitch people that are ( as fools commonly say ) bewitched ; these common sporting juglers also may illuminate people to see the jugling witchcraft of popish priests , in causing rhoods to move their eyes and hands in compassion to peoples prayers , of which you may read more fully afterward . yet in queen elizabeths time , as appeareth in mr. scots discovery of witchcraft , in the fifteenth book , chap. . there was a master of arts condemned only for using himself to the study and practise of the jugling craft , how justly i will not controvert ; but this i say , that if a man may not study and practise the discovery of cheats without being a cheater , nor the discovery of witchcraft without being accounted a witch , it is the way for witches and cheaters to play their pranks , and no man able to tax them , or accuse them , or to say who they are that are witches ; and this foolish nice censuring , and ignorant condemning hath bred great and general ignorance of this subject of witchcraft ; which god himself describeth so often in the scriptures , for people to know and avoyd the practise of seducing , or being seduced by it , but for that master of arts before named , the lord of leicester having more wisdom in some things than some had , did protect him for a time after he was condemned , but what became of him is not mentioned , but yet if he had been a jugler , or practiser of that craft to this end , to withstand the prophets when they wrought true miracles , as pharaohs juglers withstood moses , or if he were one that practised it to seduce the people after lying delusions , to magnifie himself as a false prophet , like simon magus in the acts , or to cause people to ascribe miraculous power to him , or to seek to the devil as our common deceivers , called good witches , do , he was deservedly condemned ; but to study witchcraft , and actually to demonstrate it by practise , to shew how easily people were and may be deluded by it ( seeing god hath commanded witches to be put to death , and what they were or are , is not now adays fully understood ( no not by the learned ) is no more deserving death than for master scot to write a book in the discovery of it , or for a minister to discover to the people the danger of an idol ; to which witchcraft is necessarily joyned as an upholder and companion , or for a minister to shew the secret and dangerous nature , and several windings of sin and satan ; for the essence of a witch is not in doing false miracles , or any other witchcraft by demonstration or discovery , but in seducing people from god , and his truth ; as for example , pharaohs magicians in that they did throw down their staffe , and made it seeme to be turned into a serpent , to the end to withstand moses , and to seduce the aegyptians , they were absolute witches , but if any man now do the very same , or had then done it to discover the jugling deceit of it , hee is no witch , but a teacher and instructer of the people . so again for another example , he that goeth behinde a rhood , or other popish image , and draweth the secret wiers that causeth the eyes and hands of the image to move , to the end to delude and seduce the people to idolatry , by admiration of it , as popish priests do ; he is an absolute witch , but he that goes behind it , and acteth the same part , and then cometh out and sheweth people the imposture , and sheweth them the wyers and secret delusions , is not a witch , but a discoverer of a witch ( that did it to the end to seduce ) and a teacher and illuminator of the people . see more in the sixth description . but we must know that in queen elizabeths time the protestant religion being then in its minority , when as popery was but only suppressed , and not worn out of the memory , nor out of the hearts and affections of men ( that yet in outward shew were protestants ) it was a brief tenent in the universities , that he that did but study and contemplate upon this subject of witchcraft was a dealer with unlawful and vain science , and ought to be censured for a witch , and by this subtill tradition they feared all students , that no man dared to search into the bowels and secrets of that craft , least ( as they knew full well ) thereby he should discover to the world the secret impostures of the popish religion , which is altogether upheld by witchcraft , of which religion , many stood daily in expectation to have it set on foot as brief as ever , when ( as they hoped ) the times would change . hath god given nine several descriptions of witchcraft at once ? deut. . , ● ▪ and reiterated them in many places of scripture that we might take notice , who and what they are , with the mystery of iniquity , and delusions that they practised ? and shall not we study and contemplate upon it ? by this vain tradition were many of their devillish witchcrafts concealed , and came not to light , for many years , to the view of the world ; example of that popish idol , cheapside crosse , which stood for many years like the golden image of nebuchadnezzar , few men knowing the jugling witchcraft that was therein , untill at the command of the parliament it being pulled down , there were found therein the severall slights to move the arms , eyes , and heads of the images , and the pipes to convey the water to make the images shed tears in compassion to the peoples prayers , and to convey milk into the breasts of the image of the virgin mary , that the poor deluded people ( seeing such lying wonders , as images of gold , to move , to weep , and shed tears in abundance , and milk to drop out of the virgins breasts , through her earnest labouring with her son to hear , and grant the prayers of the people ) went home , bewitched to that devillish idolatry by that grand witch , that whore of rome that hath deceived all nations with her witchcraft , revel . . . yet , to the grief of the hearts of this popish crew , in the beginning of the reign of queen elizabeth , many of their devillish witchcrafts were daily discovered , as in master lamberts book of the perambulation of kent it appeareth , was discovered the rhood of grace in kent , who was always accompanied and helped by little st. rumball , which idol as mr. scot noteth in lib. . chap. . was not inferiour in all deluding impostures to the great idol apollo ( or apollos oracle ) whose priests were the grand witches of the world in its time ) yet afterward the wires that made the eyes of the images to goggle , and the pins and instruments for several delusions were discovered , with all the witchcraft of the jugling priests , with every circumstance thereof , which image and instruments were openly burnt together , by the authority and command of the queen . and now it falleth in my way to speak of another grand witch of the world , that is , mahomet , the great idol of the turks , who by his juglings and divinations hath seduced a great part of the world to an idolatrous worship , so absurd and silly , that his disciples are ashamed to let any christians come neer the place of his supposed sepulchre at mecha , lest they should laugh at their folly in worshipping an iron sepulchre , therefore all christians are forbidden to come within five miles of that place upon pain of death ; and because various reports have been abroad by several authors concerning this deceiver of the world , i will only cite the most allowable reports confirmed by lampadius in meltificio historico , and also by gulielmus biddulphus an english travellor ( called , the travels of certain english-men into farre countries ) very agreeable to the foresaid lampadius ; ) this devillish impostor mahomet desiring to magnifie himself among the people , did first of all delude his wife , making her beleeve that he was a prophet of god , for having the falling-sickness , with which he fell often , and lay like a man in a trance , he told his wife that gabriel the arch-angel did often appear to him , and reveal secrets from heaven , and for the confirmation thereof sergius a wicked monck , who was his instructer , affirmed . that gabriel did use to appear to all prophets , and so both of them together did perswade the silly woman that the reason of his falling in a trance was , because the angel was so glorious that he was not able to behold him without falling , and that all the time of his lying thus prostrate the angel was talking with him ; this silly woman rejoycing in this , that she was married to a prophet , reported the thing among other women , so that in time this fellow obtained among pratling women , and common people , the name of a prophet ; the devil by this fellow taking occasion , and waiting his opportunity to deceive the world ( as also by sergius the monck who was his companion ) it hapned about the year of our lord christ , . about which time also began the antichristian popedome at rome ) that heraclius the roman emperour , makeing use of the armies of the sarazens against the persians , ( and not giving them their daily pay , or stipend , which they expected and required of his captains over them ) they revolted from him ; then this mahomet , with his companion sergius seconding him ) became the head of the rebellion , or at least desired so to be thought by the people , that so he might any way become great among them ; but the souldiers not much regarding him , sergius and he did so use their wits to perswade them , telling them , that he was ordained by god to that end , and sent by the angel gabriel to bring the people to the worship of god by the power of the sword ( for said he , christ came only by miracles and signs to perswade , but i am the next prophet , and the last that shall come , and am to compel people by the sword ) so that partly by subtilty , and partly by compulsion hee drew a mighty army to him , to the overthrow of the emperours power in those parts , from whence came that mightly empire of the turks ; and because that sergius had counselled him , that the only way to increase in strength was to set up a new religion , he gathered unto him besides sergius , iohn presbyter an arrian heretick , and selan a jewish astrologian , and another barran , persam iacobitam ; who together , that they might draw all people after him , coyned a religion , partly of the circumcision , that so he might win the iews , and the saracens ( who coming of ishmael , do use the circumcision of abraham to this day ) and were called saracens , because hagar was sarahs maid , and hagarens from their mother hagar ) and partly of christianity , that so he might win christians ( for the turks do acknowledge christ to have been a prophet , but they deny his divinity , and his satisfaction for the sins of man , for they say that god had no wife , and therefore could have no son ; and of this and the like silly conceits is composed the turkish alcoran ) and that he might distinguish his sect from iews and christians , he hath instituted his sabbath on the friday , and for the inticing of all men to his religion , he telleth them , that they that fight boldly for his worship , shall ( if they bee slain ) enter directly into paradice , where they shall injoy plenty of pleasures , meat , and drink , and pretty wenches abundance , and with these hopes ( saith lampadius ) his souldiers are so bewitched that they are always furious and greedy of fighting , be their danger never so great . much more is reported of this impostor by several historians , but i have only described him briefly by these his seducements , ( although he had many more ) wherein may be noted that he was a jugling false prophet , in faining himself to be in extasie of minde , in a miraculous manner talking with the angel gabriel ( according to this fifth term of description in the text ) whereas he was only visited with the fits of his epileptick disease ; and in that he pretended these absurd fantasies to be revealed to him by the angel , he was a diviner , and a lying enthusiast ( according to the second term of description in the text ) in both which sense sergius the monck , and the rest of his companions aforesaid , who joyned with him in his delusions , were witches also ; and herein it is strange to see the world of people that are infatuated by so groundless a religion , for were it not for the stupidity of mens mindes and understanding , god did enough discover this mahomet ( the founder of this turkish religion ) to bee an impostor ) at his death , for when hee boasted himself that at his death he would rise again the third day as christ did , albunar , one of his disciples , to try the truth of his doctrins and vaticiniations , gave him a cup of deadly poyson , which being drunk he swelled and dyed , and some hoping to see his resurrection let him lye twelve days above ground , untill he stunk so intollerably that all men left him ; and upon the twelfth day albunar coming to view his corps found his bones almost bare , his flesh being eaten with doggs ; wherefore he gathered his bones together and buried them in a pot , yet for the establishing of the empire , to his successors , they maintain still his religion , and have made him an iron sepulchre at mecha . so much for the fifth description of a witch in the text , prestigiator , a jugler . a charmer : the sixth description . the sixth description of a witch in the text , is , in●antator , or utens incantatione , that is , an inchanter , or user of charms , or a charmer . a charm ( as is said before in the fifth description ) is only a strange composure of words to blinde the understandings of people , it pretending that by vertue of words great matters were brought to pass , and these charms were used either before a jugling trick , to busie the mindes of the spectators , to make the trick pass the more currently without being perceived , as pharaohs juglers used them , who are said to do that which they did with their inchantments , because they seemed to do things by vertue of words spoken , which were not done at all , but only dissembled by the jugling craft ; ( which demonstration of a charm , or incantation used in that kinde is also set down in the fifth description ) or else otherwise these charms were used or spoken alone without a jugling slight , and thereby was pretended , that by vertue of such and such words spoken , such things should come to pass as the party desired , who inquired after charmers for matters of concernment ; sometimes these charms were given in writing for a man to wear about his neck , or to carry in his pocket , pretending that by vertue of those words his matters should be brought to pass , whereas words of themselves either spoken , or written , have no force to bring any thing to pass ; neither was it the word ephatha , mark . . that opened the ears of the deaf ( as some inchanting wizards would make people beleeve it was ) but the power of him that spake it ; yet such was the manner of the idol priests and false prophets , that whereas gods prophets spake words in the name of the lord , and the things they spake came to pass by gods power , those idol priests and false prophets pretended , that by vertue of words they could bring to pass the like , and so they led the people a whoring after them , to regard more their foolish deluding charms , than the power of god , that bringeth all things to pass . the roman south-sayers gave their charms in verse , from whence is derived the word charm , from carmen , signifying a verse , or a charm ; the manner of charms sometimes consisted in blessing and cursing , the inchanter pretending , that by vertue of a charm he could bless , and that they were blessed that carried such words about them written in a paper , or that had such words spoken to them , or in their behalf by the charms ; and that by vertue of an incantation pronounced against any man , that man was cursed , and that he that carried such a charm with him , his enemies were cursed , and should fall before him . elisha indeed cursed two and forty children in the name of the lord , and they were accursed , because it was the wrath of god pronounced against them by his prophet , king. . . but hee that imputeth it to the vertue of a curse , and useth such words as elisha spake to bring such a thing to pass , against an enemy , with out warrant from god , hee is an inchanting witch ; and he that trusteth to such words meerly for the vertue of words , either of blessing or cursing , is an idolater , not discerning the power of god , the curse without cause shall not come , prov. . . neither shall blessing or cursing prevail any thing if it be not from the lord ; if micaiah had prophesied good to the king of israel , as he would have had him , it had not availed , but it had been a meer charm , that is , a meer composure of unwarranted words , king. . . and yet his false prophets could please him well , making him beleeve that by vertue of their pretended prophesie ( which was but a meer charm ) all things should go well with him , king. . , , . a more plain demonstration of this discourse is the history of balaam , numb . . . balac sent to balaam to curse the people of israel , but he concludeth , numb . . . there is no inchanting against israel , for had balaam played the inchanting witch , as balac would have had him , it had availed nothing , because charms are of no force , no more than divinations , which are only given by deceiving witches to cheat idolatrous fools of their mony . and in chap. . vers . . it is said , balaam went not as formerly to fetch inchantments , or incantations , that is , groundless and unwarranted execrations , which are but charms of no force , but only to delude the hearers ; for it is understood in the chapter and verse aforesaid , not that balaam had formerly gone to fetch incantations , for it is said in chap. . vers . . and chap. . , , . verses , he went to inquire of the lord ; but here in chap. . . it is spoken according to the intention of balak and his princes , for they desired that balaam would but curse israel , whether he had warrant or not , supposing the words being but spoken by him were sufficient , as is said in chap. . vers . . and chap . vers . . which intention of theirs is here in chap. . vers . . called fetching of incantations , for it implyeth the foolish supposition of balak and his princes , which they expressed in chap. . vers . . that whomsoever balaam cursed were accursed , and whom he blessed were blessed ; for if a very prophet should so farre transgress , and go without warrant from god in blessing and cursing , or prophecying , that prophet were no more a prophet , but an inchanting deluding witch , and his words would not be worth regarding ; and this is a sufficient demonstration of a charmer , or inchanter , or user of incantations , being the sixth term of description in the text , that is , that maketh any composure of words to delude the people , pretending to the people any vertue in words to bring things to pass , and so causeth people not to discern the power of god that bringeth all things to pass , but to impute things to the power of words , being but charms , or incantations . and indeed the fore-named history of balaam , if it be rightly observed , is a large and a plain demonstration of the vanity of this sort of witchcraft , whereby people were commonly seduced by false prophets , or witches , by listening only to the sound of words , and not to god the only disposer and bringer of all things to pass ; for it appeareth in the history , that when balak had caused balaam to try all the ways that could be to curse the people by charms , and he could not ( because god gave him no warrant , and he knew it was in vain to do it without warrant ) yet balaam transgressing the word and command of god , shewed to balak the only way to bring a curse upon israel indeed , and that was by seducing them to idolatry , and causing their god to bee angry with them , as appeareth , numb . . . where it is to be marked , that although in that verse this counsel of balaam to balak is not set down at large , yet the effect thereof appeareth in the next chapter , and also in revel . . . and iude , vers . . where we may see that balaam for reward taught balak to lay a stumbling-block before the people , to cause them to fall , that stumbling-block were the idols of moab , which they being defiled withall , brought down the frowns of god upon them , numb . . . but to hurt them with charms or incantations , was a vain and idolatrous superstition of balak , and if balaam had answered his expectation , he had been indeed a jugling witch . the manner of heathen kings was , to strengthen themselves in their kingdom ( as they thought in their idolatrous credulity ) by these inchantments , supposing , that if their inchanting false prophets , ( which were also planetarians , and south-sayers , and jugling deluders ) did but utter their inchantments , ( being pretended prophecies , and cursings artificially composed ) against their enemies , that then their enemies should fall before them ; and this is manifest in the scriptures , not only of balak , but of the king of babel , and of the chaldeans , isa. . . stand now with thy inchantments wherewith thou halt laboured from thy youth , if perhaps thou maist profit , if perhaps thou shalt shew thy self strong . this also was ahabs idolatry , when he desired micaiah to prophesie good unto him against ramoth gilead , thinking by vertue of ungrounded prophesie ( which had been but a meer composed charm ) hee should prevail , king. . . here may arise a question , whether every one that curseth his neighbour be a witch or not ; according to this sixth description in the text ? to this i answer , that all blessing and cursing is not the formal essence of an inchanter , for every one ought to bless , luke . . and he indeed that curseth his neighbour , saying , a plague take him , or i would be might break his neck , or never come home again , is a cursing railer like shimes , and a wicked breaker of gods law , for we ought to pray for our enemies ; but all this kinde of passionate cursing doth not make an inchanter , or witch , but that blessing or cursing that maketh an inchanter or witch , or is of the essence of an inchanter , is the professed craft of composing blessings and cursings , whereby they drew the people a whoring after them , making them beleeve , that by vertue of charms , whomsoever they blessed were blessed , and whom they cursed were accursed , as balak and his princes being trained up in that kinde of idolatry , thought , and said of balaam ; and had balaam answered them according to their expectations , he had been an inchanter , or witch , or false prophet ; this description of a charmer , as also all the nine terms of description of a witch in the text , being only descriptions of false prophets that seduced the people ; and whereas gods prophets blessed in the name of the lord , as isaac blessed iacob , or cursed , or pronounced a curse , as elisha against the forty and two children , king. . . and in all this , and in all other prophesyings they did nothing of themselves , nor could any whit transgress the word of the lord ; so on the contrary , false prophets would give divinations for rewards without any warrant or command from god ; as balak supposing balaam would doe , sent the reward of divinations , numb . . . ( that is there to be taken ) he sent the reward of inchantments , or incantations ; for divinations against any man , that is unwarranted prophesying against any man , is inchantments ( divinations properly pretending predictions , and manifestation of things hidden , being the second description ) but to use any composure of divining words , thereby to cause any thing to come to pass , as balak thought balaam could do , and as ahab thought micaiah could doe , is incantation , or inchanting here . here may arise another question , whether was balaam a witch or not , as some have supposed ? answ. if he was a witch , it must be according to some one term of description in deut. . , . but which of these can we call him ? inchanter he was none , for he refused to do it , although he was offered a reward . surely balaam was a prophet of god , whom balak thought could bring things to pass by his own power , he not discerning the power of god. all that we read of him in uttering of his parables was to this end , that israel was blessed , and incantations or cursing could not hurt them . the history is a real prophecie acted by balaam by gods appointment , concluding all in this one doctrin , that the only way to bewitch israel , was , to lay stumbling-blocks before them , to insnare them with sins , and to bring down gods judgements upon them , numb : . . revel . . . vet the calling of this a prophecie seemeth to be contradicto●y to the scriptures , for how could he be said to be a prophet of god , that taught balak how to bring a curse upon israel ? ●ut if we mark well the history , it may seem to some to be ful of contradictions , as in numb . . . god said to balaam , go not , and vers . . rise up and go with them ; and vers . . the wrath of god was kindled because he went ; and vers . . balaam said , if it displease thee , i will return home again ; and vers . . the angel said , go with the men ; what is the meaning of this , go not , and yet go so often repeated ? that is , go not according to the hire and request of balak to play the inchanter , but go to do the work of a prophet , to shew the vanity of balak his thoughts , who thinketh that words can prevail either to bless or to curse without warrant from god ; and so balaam as a prophet obeyed the lord , and did as the lord commanded him , as appeareth in all the history ; but yet it appeareth , revel . . . hee taught balak to lay a stumbling-block before the people , was that the part of a prophet ? yea according to the fore-named seeming contradictions it was , and it was not ; for in the truth of the doctrin that he delivered to balak , that that was the only way to bring a curse upon the people , to cause them to commit idolatry , it was the part of a prophet , but in that it became a snare to israel , it was the part of a witch , or a false prophet , yet god would have such a thing come to pass by his prophet for the full illustration of this doctrin in the scriptures ( for our sakes ) that no inchantment can hurt us , but the only thing that can hurt any man is sinning against god , as god hath taught us elsewhere , deut. . the fourteen first verses , the only way to be blest , is , to keep the commandements of god , and from vers . . to the end of the chapter , the only way to be accurst , is , to disobey god , and break his commandements . and whereas balaam was blamed , and afterward slain for teaching this doctrin so plain to balak , who abused it to insnare israel , yet god hath taught us the same doctrin , that we might know with israel , and by israels example , that nothing can hurt us but sin . so we may conclude of balaam , that he was a prophet , and yet acted the part of a prophet and a witch both at once ( at least ) a prophet , in that his doctrine was true , a witch , in that hee taught balak to play the witch , that is , to draw the people to idolatry , according to the first description , which is the very essence of witchcraft ; and although god would have this thing come to pass for our instruction , yet this was the errour of balaam , that hee had laid open to balak the way to bewitch the people , and in this only he transgressed , he did that which god had not commanded him , as some other prophets did besides him , king. . , , . to this sixth description of a witch in the text , is referred that place in ierem. . . so commonly falsly interpreted as falsly translated , because of oathes the land mourneth , as if it were meant of common swearing , which although swearing be a wicked thing , yet what room is there in that place for swearing ? unless yee will bring it in abruptly by head and shoulders , what coherence is there ? tremelius translateth it thus , the land is full of adulterers , and because of execrations the land mourneth ; execrations is there taken for incantations , being by a synechdoche put for all kind of witchcraft , being an inseparable companion of idolatry , adulterers are taken for idolaters in a spiritual sense , and the false prophets that used these incantations to seduce the people are spoken of , vers . , , . who being false prophets , or witches , had defiled the land with their several seducing witchcrafts , leading the people to idolatry , and in this practice of charming execrations , they were seducers of the people to repose confidence in ungrounded , and unwarranted composures of words to bring things to pass , which words so composed are meer incantations , or charms . in this sixth description of a witch in the text , or under the term of a charmer , is contained conjurers , who are witches only in this sense , that they pretend that by vertue of words they can do many things , and amongst the rest , that they can by vertue of words command the devil , which yet is but a meer cheating delusion to deceive poor idolatrous people , who do more credit the vertue of words than they credit the truth of gods word ; which foolish practice is sufficiently confuted , acts . . certain exorcists , or conjurers , did take upon them to name over them that had evil spirits , the name of the lord jesus , saying , i adjure you by iesus whom paul preacheth , and the evil spirits answered and said , iesus i acknowledge , and paul i know , but who are yee ? paul and the rest of the apostles did indeed cast out devils in the name of jesus , but not by the bare naming of jesus , but by the spirit and power of jesus ; but if words could have done it , then those conjurers might as well have done it , and then every one that could but imitate the apostles , and the prophets , and speak the same words , or the like , might work miracles , but god will have it known otherwise , as appeareth in this place of the acts aforesaid , that no words spoken , but the power of god bringeth things to pass . this was the manner of idolatrous heathen , to repose great confidence in charms , and they that studied this practice of making and composing of charms to seduce the people to this kinde of idolatry , were witches , according to this sixth description in the text , utens incantatione . if we do but read of the heathen , we may see in many places how they idolized charms , or incantations . plutarch saith , that aganice the daughter of hegetoris thesali being skilful in the course of the planets , fore-told to certain credulous people an eclipse of the moon , and they had such confidence in charms , that when they saw it came to pass , they beleeved that aganice had with charms plucked the moon from heaven . like to that in virgil , eclog. . carmina vel coelo possunt deducere lunam , carminibus circe socios mutavit ulyssis , frigidus in pratis cantando rumpitur anguis . inchantments pluck out of the skie the moon , though she be placed high ; dame circes with her charms so fine , ulysses mates did turn to swine ; the snake with charms is burst in twain , in meadows where she doth remain . notwithstanding the prophet david telleth us , that the deaf adder heareth not , or regardeth not the voyce of the most skilful user of charms , psal. . . where he alludeth ( with deriding ) to the vain conceit of the heathen , who reposed such confidence in charms , and imputed such power to words . this heathenish witchcraft to cause people thus to idolize charms , is still practised by the pope and his train , their whole form of religion , both in publike worship and common practice , consisting of charms of all sorts , and of that very specifical difference of incantation or charming , which is called conjuring , and if we look in the masse-book , and if you search durandus , you may finde charms abundance , and he that is loath to take so much paines , let him but look mr. scots discovery of witchcraft , the twelfth book , the ninth chapter , and so forwards , where he hath neatly set forth the witchcraft of the pope , and his train , in the manner of their several charms ( though not exemplifying the tenth part of them ) i will also shew you three or four of them , which master scot hath also rehearsed , with many more . the first shall be the amulet that pope leo said he had from an angel , who did bid him take it to a certain king going to battel , and the angel said , that whosoever carried that writing about him , and said every day three pater nosters , three avies , and one creed , shall not that day bee conquered of his enemies , nor be in any other danger ghostly or bodily , but shall be protected by vertue of these holy names of jesus christ written , with the four evangelists , and the crosses between them . ✚ iesus ✚ christus ✚ messias ✚ soter ✚ emanuel ✚ sabbaoth ✚ adonai ✚ unigenitus ✚ majestas ✚ paracletus ✚ salvator noster ✚ agiros iskiros ✚ agios ✚ athanatos ✚ gasper ✚ melchior ✚ & balthasar ✚ mattheus ✚ marcus ✚ lucas ✚ iohannes , another charm of pope leo sent to a king , having the like vertues in it , being read or carried about a man ( being in an epistle written by st. saviour in these words . ) the cross of christ is a wonderful defence ✚ the cross of christ be always with me ✚ the cross is it which i do always worship ✚ the cross of christ is true health ✚ the cross of christ doth loose the bands of death ✚ the cross of christ is the truth and the way ✚ i take my journey upon the cross of the lord ✚ the cross of christ beateth down every evil ✚ the cross of christ giveth all good things ✚ the cross of christ taketh away pains everlasting ✚ the cross of christ save me ✚ o cross of christ be upon me before and behind me ✚ because the ancient enemy cannot abide the sight of thee ✚ the cross of christ save me , keep me , govern me , and direct me ✚ thomas bearing the note of thy divine majesty ✚ alpha ✚ omega ✚ first and last ✚ midst ✚ and end ✚ beginning ✚ and first begotten ✚ wisdome ✚ and vertue ✚ this is still a common practice among the pa●ists to carry charms about them ( to make them shot-free ) when they go to warre , as also hath been found by experience in the late irish warres ( before the cessation of arms proclaimed by king charls ) many of the poor idolatrous irish rebels being found slain with charms in their pockets , composed by the popish clergy , the witches of these latter times . another to be said in time of sickness ; first , let the party sprinckle himself with holy water , and then say this charm following , aqua benedicta sit mihi salus & vita . let holy water be both life and health to me . another to be said every day , and upon every occasion , as often as any danger or occasion shall be ; first , let the party that would be blest cross himself with his finger , making a sign of the cross three or four times , and then say these words , and then without doubt he shall be safe . signum sancta crucis defindat me à malis praesentibus , praeteritis , & futuris , interioribus & exterioribus . that is , the sign of the holy cross defend me from evils present , past , and to come , inward and outward . a charm or conjuration , or an exorcism , whereby they make holy water in the popish pontifical , in ecclesiae dedicatione . i conjure thee thou creature of water , in the name of the father , and the son , and the holy ghost , that thou drive the devil out of every corner of this church and altar , so that he remain not within our precincts , which are just and holy . after these words spoken , say they , that water so conjured hath power and vertue to drive away the devil , and with this holy water they use many several conjurations to keep the devil in awe ; with it they conjure him from their churches and dwelling houses , from their meat and drink , and the very salt upon the table ; and if it were not for their continual conjurations , they make people beleeve the devil would walk every where , and kill , and devour , and carry away ; therefore they charm and conjure their bells in the steeple ( which they also baptize and name by the name of some saint or angel , and after these ceremonies , ( say they ) and after such holy names named over the bells , and the name of some saint or angel given to each bel , & written upon them , those bells have vertue to drive away and clear the air from devils every where within the sound of them , from whence was the first beginning of passing peals , that the devils might not come near to carry away the soul of the dying man ( although our church use ( i confess ) to ring such peals only to give notice to their neighbours , who desire to see them , and to pray for them before their departure . ) they also use charms at funerals , perswading people , that the souls of the dead , and also their bodies , would be carried away by the devil , if it were not for their charming ( of which foppery bucan a learned theologian reproveth them , loco . quaestione . ) and so the poor popish people are deluded , so long as they see not the devil in an ugly shape , they think they are safe , and the devil farre enough , whereas the devil is no where more than in a popish charm or conjuration ; and yet master scot hath collected in his twelfth book so many popish charms , as it appeareth they had conjurations , and other charms for the plague , the quartain feaver , the consumption , the tooth-ache , and all manner of diseases in men and cattel ; and it appeareth still among common silly country people , how they had learned charms by tradition from popish times , for cufing cattel , men , women , and children ; for churning of butter , for baking their bread , and many other occasions ; one or two whereof i will rehearse only , for brevity . an old woman in essex who was living in my time , she had lived also in queen maries time , had learned thence many popish charms , one whereof was this ; every night when she lay down to sleep she charmed her bed , saying ; matthew , mark , luke , and iohn , the bed be blest that i lye on . and this would she repeat three times , reposing great confidence therein , because ( as she said ) she had been taught it , when she was a young maid , by the church-men of those times . another old woman came into an house at a time when as the maid was churning of butter , and having laboured long and could not make her butter come , the old woman told the maid what was wont to be done when she was a maid , and also in her mothers young time , that if it happened their butter would 〈◊〉 come readily , they used a charm to be said over it , wh●● yet it was in beating , and it would come straight : ways , and that was this : come butter come , come butter come , peter stands at the gate , waiting for a buttered cake , come butter come . this , said the old woman , being said three times , will make your butter come , for it was taught my mother by a learned church-man in queen maries days , when as church-men had more cunning , and could teach people many a trick , that our ministers now a days know not . thus we may see still how the witchcrafts of that grand witch , that whore of rome , hath deceived all people ; yet i would not have any think that i accuse the old wives for witches , for they used these charms not to seduce , but were seduced , and bewitched by them to repose confidence in them ; but the popish rout , the contrivers of these charms , to delude the people , were the witches ; those poor deluded old wives were idolaters , idolizing of words . a devillish practice of conjuring charms used by the popish clergy , discovered at orleance in france , acted chiefly by two popish doctors ●● divinity , colimanus , and stephanus aterbatensis , and their knavery found out . in the place aforesaid , in the year of our lord , . it happened that a maiors wife dyed , and was buried in the church of the franciscans , her husband giving the popish clergy only six crowns at the funeral , whereas they expected a greater prey , and were much discontent ; it happened shortly after , that as they were mumbling their prayers in a popish manner , according to their usual custom , in the church , there was heard in a secret wainscot over the arches of the church a great rumbling noyse , the moncks with the said doctors presently began to conjure , and to ask if it were not some spirit of some body lately dead , and if it wer , they conjured the same spirit to rumble again by way of answer , which it did ; then they charged him by their conjurations to answer by rumbling and knocking whose spirit it was , they named many that had formerly been dead and buried , and the spirit would not answer by rumbling and knocking when they named them ; but at last to bring their purpose to pass , they named the maiors wife , and then the spirit rumbled exceedingly , and made a fearful noyse , this they acted several times , that it might be known in the city , so that many people came to the hearing and witnessing of this strange wonder ; but at the last they by their conjurations had made the spirit so tame , as it made them answer by knocking to any thing they desired it should answer ; always when it answered not by knocking , then they concluded the thing was not so as they asked , or demanded , but otherways when it knocked , then that was an affirmative to the thing asked ; at last they made the spirit confess by that manner of answering , that it was the departed soul of the maiors wife , and that she was damned for holding the heresie of luther , and that she desired that her body might be taken up again and buried in some other place , for that place was not fit for the body of the damned , being a consecrated place . but the maior being wise , and full of courage , so handled the matter , that he with the help of some of the city that loved him well , caused the place to bee searched where the noyse was ; the moncks did take the matter grievously , and would have resisted , it being at a time of the holy conjuring , but yet the maior causing a search , found there a young boy , placed there by these popish doctors , on purpose to act the part of a spirit , as formerly related , and upon examination he confessed the whole imposture , to the shame and confusion of the actors and contrivers thereof , who were by the laws ( which were then and there free notwithstanding the popish tyranny ) censured to be carried to the place of execution , there to confess their deluding witchcraft . let the reader take special notice , that the actors , and contrivers of this notable peece of witchcraft were witches in a three-fold sense . first , in their bringing to pass their cheating imposture , by consederating with a young boy to act the part of a spirit , they were juglers , according to the first term of description . secondly , in their charms and conjurations , whereby they charged the spirit to answer them , they were inchanters and conjurers , according to this sixth term of description . thirdly , in their consulting with the spirit of the dead , the maiors wife , they were necromancers , according to the ninth term of description . this imposture may be paralleled with that of the witch of endor ; from this cousening witchcraft of the popish crue , our common wizards have learned their craft of cousening the people , making them beleeve they can conjure up the devil to give them oracles according to the matter that they seek to the wizard to be resolved of , and can conjure him down again at their pleasure . as for example , i will give you a true story , but whether you beleeve it or not , it will serve to illustrate the manner of their deceivings . a butcher in essex having lost cattel , hee resolved hee would go to a cunning man , to know what was become of his cattel , and so went to a notable cousening knave , that was ( as common people say ) skilful in the black art , and this deceiving witch , seeing his opportunity of gaining a fee , for the purpose in hand , used his conjurations in a room contrived for his usual impostures , and presently came in a confederate of his covered over with a bulls hide , and a pair of horns on his head , the poor butcher sitting and looking in a glass made for that purpose , in which hee was to behold the object more terrible , and not so easily discovered as if he had looked right upon it , for he was charged by the conjurer not to look behind him , for if he did , the devil would be outragious ; this confederate , or counterfeit devil , after the conjurers many exorcising charms , or conjurations , willed the butcher to look east and west , north and south to finde his cattel ; the butcher sought much to finde his cattel according to the devils counsel , but yet perceiving after much seeking and not finding , that it was a meer peece of knavery , returned to the conjurer again , and desired him to call up the devil once again , which he did as formerly , but the butcher had appointed his boy to stand near hand without the house with a mastiff dogge , and at the butchers whistle , the boy as he was appointed , let go the dogge , which came in presently to his master , and seised upon the knave in the bulls hide ; the conjurer cried out , as likewise the devil , for the love of god take off your dogge , nay , said the butcher , fight dogge , fight devil , if you will venture your devil , i will venture my dogge ; but yet after much intreaty he called off his dogge , but wittily discovered the cheating craft of conjuring . he that acteth the part as this conjurer did , with the same intent to deceive , and to make silly people beleeve and repose confidence in words ( that is , in charms and conjurations to command the devil , and to keep him in awe ) is a seducing witch , as he was ; but he that acteth the same part , and causeth people to wonder at him , and to think that hee hath really conjured the devil , to this intent only to shew to the world in a sporting way , how easily people are and have been deceived , is no witch , but may be an instructer and inlightner of silly people , according to the fifth description of jugling delusions , in pag. . and truly ( if people were not so much naturally given to vain credulity , or beleeving of lyes ) that sort of conjurers ( so commonly prated of by silly people ) had not been heard of in the world , had not these deluders learned this cousening craft from the popish rout , whereby they delude silly people , making them beleeve they do things really by vertue of words , as by the naming of the trinity , and the several names of god , and of christ , and by naming of angels , arch-angels , and the apostles ( just the same with popish conjurations ) whereas their doings , as likewise the popes , are all but cheating impostures , for if conjuring charms could keep the devil in awe , why did hee not submit to the conjurers , acts . ? another notable true relation of what happened in a town in england , wherein is plainly shewed how easily men are deceived by iugling confederacy in conjuration . it happened , that a minister being remote from his dwelling , lodged in an inne , and because he wanted company fit for him , he sent for a young cambŕidge schollar to keep him company , who being of his acquaintance , and dwelling in the town , came to him , and after some discourse they fell into a dispute about witches , and their power , the minister affirming , that witches do truly conjure up the devil in several shapes as they list , for said he , i know some that stood privately behind a hedge when a conjurer raised up the devil in the shape of a cock , and then again in the shape of a horse , and heard the cock crow , and the horse neigh , but being very dark they could not see him ; but the scholar holding the contrary opinion , said , i will undertake to demonstrate the same thing to you in this chamber , so as you shall verily think that i conjure up the devil in such shapes ; come on said the minister , if you can do that , then also will i acknowledge these things to be but delusions . now mark how strangely it happened , there was a tapsters boy in the inne at that time , who had by wanton custom gotten a faculty of imitating the crowing of a cock , the neighing of a horse , the barking of a dogge , the quacking of ducks , and the noyse of many several beasts , in a very wonderful manner ; the scholar therefore , for the lively acting of the foresaid delusion , went down , and instructed this boy to bring up a jugge of beer , and to set it down by the fire , and then to convey himself under the bed , and withall to act the part of all several creatures as the scholar should call for them by conjuration ; now when this boy had so conveyed himself under the bed , the scholar did put out the candle , and left no light in the chamber but the obscure light of a dim fire , the reliques of an ostree faggot , and said to the minister , now will i make you beleeve that i conjure up the devil , come pluto , i have a letter to be sent with all speed to the pope , therefore i conjure and command thee to come speedily to me from the lowest pit , in the shape of a swift running horse , that may carry this letter with speed , and bring me an answer ; then began the boy to snort , and neigh , and stamp , very much resembling a wilde marwood horse , in so lively a resemblance , as it made the minister begin to look sad , and amazed ; then said the scholar , now i have well considered the matter , thou art not a creature swift enough for this business , therefore i conjure thee down again , and i command pluto to come to me in the shape of a grey-hound , praesto , vade , jubeo , celeriter ; then the boy under the bed barked , and howled so like a dogge , as the minister did more and more creep close to the corner of the chimney , sighing very sadly . then said the scholar , i consider that thou art not swift enough for my purpose , therefore i command thee to return to thy place , and send me up a cock ; then the boy crowed so like a cock , as no ear should distinguish it from a natural cock ; then said the scholar , thou art not a creature swift enough for my purpose , therefore i command pluto to send me up a duck ; at that command the boy did so lively act the quacking of ducks , as a man would have thought that many ducks had been in the room . then began the minister seriously to exhort and admonish the scholar , saying , verily thou art farre gone , certainly thou art farre gone in this craft , and many more words ; at which so sad discourse , the boy under the bed burst out in laughter , and came forth and acted his part again openly , and made the minister ashamed . yet here it may be noted , that the ministers phantasie was so farre deluded , that he would not be perswaded , but that he saw real ducks squirming about the room , as he expressed . i say then , how little credit ought ministers or other men to give to flying reports , when they themselves may so easily be deluded ? the setting of spels is referred to this description , and is done only by confederacy with him that is spelled ; who feigneth himself so charmed , or spelled , that others who would be in like action of theevery , might fear to come into that place to steal , because of the spel. so much for the sixth term of description in the text , vtens incantatione , that is , an inchanter , or charmer . the seventh term of description of a witch in the text , is requirens pythonem , that is , pythonicus sacerdos , according to the sense of plutarch , de defect . orac. one that seeketh out an oracle , as did the priests of the idol apollo , which was called the oracle of apollo ; the same practice was common to the priests of all idols , that were in request before the idol apollo ( although indeed apollo being the most famous of the latest idols , hath more histories and reports still extant concerning their practice , than all former idols have ) as plutarch witnesseth , that in boeotia there had been many oracles , some whereof grew silent when their priests dyed , and some grew out of request for want of subtilty in giving answers ( and because the impostures grew so common that people knew them , and would not be deluded by them any more . ) we read there of the lebadian oracle , and the amphiaran oracle , and also of an oracle of mopsi , and at amphilochi , and many more ; these had their several terms of appellation , according to the language of the people adjacent , as the lebadian oracle was given in the aeolic tongue , and had its peculiar appellation in that language ; and to the oracle at delphos was called by such appellations as came from the greek , and also from the roman language , as pytho , and python , and oraculum , and oracles used by the ancient heathen , were by the hebrews in their language called ob , which oracles were only giving divinations to the peoples inquiries , as when ahasia sent to inquire of the god of eckron , king. . . save only this word ob in the text , which is translated python , implieth , the imposture whereupon these deceivers upheld their divinations , as followeth by and by . this is not to be understood that they that did seek to such witches as gave oracles , that they also were witches , for these were only bewitched idolaters , but they only were witches in this term of description , that being sought unto by these deluded idolaters , used such deluding impostures , whereby they made the people beleeve they fought out an oracle ( that is , an answer to the inquiry of those idolaters ) either directly from their idols , or else that they sought out an oracle from the spirits of the dead , as did the pythonist of endor , in which sense also they were called necromantists , that is such as asked counsel of the dead , being the ninth term of description , chron. . . saulus consulere pythonem quaesusset , saul had sought to ask counsel of the oracle , there saul was an idolater , and not a witch ; but she that sought out that oracle for him from the dead , she was a deluding witch . this description , or term of description of a witch , hath a various manner of expression in the scriptures , which is needful to be noted by the reader , for in this text , deut. . ● , . such a witch is called pythonem requirens , one that seeketh out an oracle ; and in levit. . . there such ae witch is called python , an oracle-giver , in these words , anima quae converterit se ad pythones & arioles ut scortando sectetur eos , &c. that soul that turneth himself after oracles and south-sayers , to commit idolatry , in following them , shall be cut off ; and in vers . . of the same chapter , viri autem aut mulieres si erit ex eis ` pytho , aut ariolus , omnina morte afficiuntor ; if there shall be found either man or woman that is an oracler , or a south-sayer , they shall be put to death . there is also a marginal note of tremellius worth noting , in these words , qui diabolicis artibus reliquos à dei cultu & sui sanctificatione avocant ; those oraclers and south-sayers , saith he , are such as by their devilish deluding craft do lead others from the true worship of god , and living holily . people so mis-led to idolatry are spoken of in vers . . chap. . of leviticus afore noted . and further , look sam. . . there such a witch being of the female kinde , is called , mulier pythone praedita , a woman that hath the craft of oracling , or seeking out an oracle . and acts . . there such a witch is said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit of oracling ; where beza in his latine translation saith in his marginal notes , that that spirit of oracling was only an expression , altnding to the idol apollo , which was called python , and gave answers unto them that asked , namely , by the priests that belonged unto it , of which idol the poets feigned many things ; so they that had the imposture of divination , were said by the heathen to be inspired by the spirit of apollo , plutarch de def . orac. and in this place of the acts st. luke speaketh after the common phrase of the heathen , because he delivereth the error of the common people , but not by what instinct the maid gave divinations , for it is certain that under the mask of that idol , the devil played his deluding pranks , and this spirit of apollo was nothing , but as much as to say , an imposture , or deluding trick of the devil , practised by the priests of apollo . so much saith beza , who plainly expoundeth , that that spirit of divination , or oracling , was only a devillish deluding imposture , and not a familiar devil , as many do fondly imagine . and whereas it is said in the verse following , that paul did cast that spirit out of the maid , it was , that he by the power of the gospel of iesus rebuked her wickedness , so that her conscience being terrified , she was either converted , or else at the least dared not to follow that deluding craft of divination any longer ; as when christ did cast out seven devils out of mary magdalen , it is to be understood that he did convert her from many devillish sinful courses in which she had walked , luke . . and . . ( but if any be still so obstinate as to follow the common fond tradition , that python , or spiritus pythonis , was a real familiar visible discoursing devil , yet i hope none are so mad as to say upon serious consideration , that it was any thing but a spirit of lying prophecie , or divination , or oracling in all the discourse of the scripture , no man can shew in all the scriptures , be they never so grosly expounded , that any man or woman had a killing , or a murdering devil , whereby to bewitch any man to death , nor the least colour of any such devillish exposition . ) this seventh term in the text , namely , requirens pythonem , one that seeketh out an oracle , differeth not from the second term of description , that is , utens divinationibus , one that useth divinations , or false prophecies , save only in this , that that second term of description implieth only bare predictions of future things , and telling of hidden things , by which the witch was described , but this seventh term of description implieth some particular impostures , whereupon the witches grounded their predictions ; according to which impostures they are called oraclers , or seekers out of oracles ; the hebrew word is ob , and is translated python ; ob signifieth properly a bottle , or any such like hollow thing ; and here in the text , and in all other scripture-sense it implieth the imposture of speaking with their mouthes in a bottle , from a hollow cave in the earth , out of which came a voyce , spoken by some confederate with the impostor , or witch , which confederate was upon such occasion to go into a secret conveyance , and to make answer to the inquiry , with a hollow sounding voyce , caused by the bottle , and so it seemed to the silly deluded people , that the voyce came out of the firm ground , as an answer sent by the gods , by the departed soul of some prophet , or other man that had formerly died ( in which sense also they were called necromantists , from asking counsel of the dead , being the ninth term of description ) for which imposture all idol houses , and houses of all such other witches as practised the same imposture , that the idol-priests did practice , were built and contrived on purpose with a room called manteum , in which the said cave and hollow passage was , in which room some fond writers do say , that the devil spake , but had it been so , that a real familiar devil had answered , as is fondly imagined , why then did he answer only in that room ? surely if their devil was so familiar , and at command , he might as well have answered in any room as in that , but a confederate man or woman could not bring to pass the imposture in any room but in that . this imposture is alluded unto by the prophet isaiah . . sitque quasi pythonis è terra vox tua , & è pulvere serma tuus pipiat , and thy voyce shall be as an oracler out of the earth , and thy speech shall be whispering out of the dust : because they used cheating impostures to seduce the people , making them beleeve they could call the departed ghosts of their friends to give them oracles , or answers to their inquiry , out of the earth , this imposture the prophet isaiah warneth the people to avoyd the delusion of it , isaiah . . in tremellius translation , quum enim edicum vobis , consulite pythones & ariobos , qui pipiunt & mussitant ; nonne populus deum suum consulturas est● pro viventibus mortuos consulat ? for when they say unto you , ask counsel of oraclers , and south-sayers , that whisper and mutter , should not a people ask counsel of their god ? shall they ask counsel of the dead for them that are living ? and here in isaiah . . the prophet alludeth not to all the impostures of such oracling idols , which were many , but only to this one imposture , from whence they had their description , or term of appellation from speaking in a bottle out of the earth . in this sense the pythonist of endor was called mulier pythone praedita , a woman indued with an oracle , or with the imposture of oracling , because she made it seem by the foresaid imposture , to silly , deluded , or bewitched people , that the dead spake out of the earth , by which imposture she deluded saul , sam. . and because that history of the witch of endor hath been commonly mis-interpreted , and many unwary readers do beleeve , that that which she did was somewhat more than a cousening imposture , and that she did either raise up samuel , or the devil in the likeness of samuel , or assuming the body of samuel , and speaking in it ( where by the way it is to be noted , that if any such things were , it maketh nothing to prove the common error , that a witch is any where at all taken for a murtherer ; for the scope of all that she did , was only at last to give an oracle , or divination to saul ) yet let but such a reader as thinketh she did any thing really ; examine well the chapter , and he shall finde , it was only a deluding cheating imposture by a confederate in the ground , and he that will not beleeve this , let him but gather up his objections , and i will lay down my answers as followeth . the first objection , or ground of mistake , is , the twelfth verse of the chapter , sam. . and when the woman saw samuel , &c. here perhaps you wil say , it is plain she saw samuel ? ans. it is not here to be understood according to the letter of the history , neither did yet any expositor so understand it , for it may not be supposed that any devillish craft can call a saint from heaven ; no , but you will say , it was the devil in the likeness of samuel ; i answer , if you hold to the letter of the history , you must say it was real samuel , but if you vary from the letter , whence then can you gather that it was the devil ? and why is not this exposition true , that she only pretended that she saw samuel , to bring about her cousening imposture ? for i have made it plain in all the discourse of this book by the current of the scriptures , that all witchcraft was only a delusion , and to say that it was the body of samuel raised up by the devil , is to make the devil able to work the same miracle that was wrought by christ upon the cross , who by the power of his god-head raised up the bodies of the saints , for a time , who appeared unto many , from whence the centurion concluded , that christ was the son of god , knowing that no other power was able to do it , mat. . , , . the second objection may be , the learned of samuel that it was saul , as in the twelfth verse , and when the woman saw samuel she said unto saul , why hast thou deceived me , for thou art saul ? therefore she saw him . answ. the seeing of samuel could instruct her nothing , if living samuel had been there , much less dead samuel , nor seeing the devil in samuels likeness , for neither the body of samuel , nor the devil , was a looking-glass to see saul in , but it was her subtill pretence , and colour , that she had seen samuel , and so found out saul by her craft , whom she knew before ; think you that this subtill wizard did not know the king ? when she dwelt nigh the kings court , as appeareth in the chapter , for he went thither and stayed while she acted her part , and after a while she prepared meat , and he and his servants did eat , and returned the same night . but you may say , he was disguised . ans. he was taller than all the men in israel by the head and shoulders , and without making himself so much the shorter , he could not but be known by a subtill wizard . also i answer ; that the servants of saul , that could so readily tell him where he should finde such a woman at endor , could not but be intimate with her , and so warn her of sauls coming , or give her some discovery of the present occasion , at their coming along with saul , or else how could they have concealed her , and kept her counsel in the time a little before , when saul had made strict proclamation that all wizards should be banished the land , as they were ; and doubtless had not those servants concealed her , she had also been banished . again , saul could not but discover himself to her , by his oath that he sware to her immediately before , for who was able to save her from punishment but the king. another objection is , saul himself saw samuel , or the devil in his likeness . ans. it is plain in the history , he saw neither samuel , nor his likeness , for he said to the woman in vers . , . what sawest thou , and what form and fashion is he of ? where it is plain , he was only too credulous , and beleeved that she had seen some apparition , for if he had seen any thing himself , why did he say , what sawest thou ? she answered , i saw an old man cloathed in a mantle , making a true description of samuel , because she knew that he was the man that saul desired , then saul acknowledged that it was samuel , only from her describing of him , vers . . and therefore bowed himself with his face to the ground in honour to samuel , whom he expected should answer him out of the earth . another objection is ; but samuel talked with saul ? ans. it is proved before that saul saw no body , therefore saul only heard a voyce which he imagined came from samuel , but was only the voyce of a confederate under the ground . but you will say , that the scripture saith , samuel said unto saul , why hast thou disquieted me ? ans. if you hold me to the letter of the history , why do you not hold your self to it , but say , it was the devil in the likeness of samuel , as that it was real samuel you will not say , why not a confederate then ? and here indeed the history is set down only according to the apprehension of saul , not discovering the imposture . but how should she describe a man so like samuel ? that is , an old man cloathed in a mantle ? ans. the only noted prophet in israel was known to all , and could not be unknown to a subtil wizard , whose practice was to be acquainted with all things of note , the better to help her craft of oracling divinations upon any occasion for gain . another objection , but if it were not samuel , nor the devil , what confederate was able to tell saul so right , and give so true an oracle of what should betide saul the next day in the battel ? ans. all such oraclers and wizards did give oracles two ways . first , in doubtful things , they gave doubtful answers . secondly , where were more certain probabilities , there they gave more certain answers . now what was more certain than that the kingdom should be rent from saul ? samuel had prophesied of it , and all israel knew it ; and what was more probable than that the time was at hand , when so mighty an host of his enemies were come against him , when his heart and spirit failed him , and when god had forsaken him ? and if it had not come to pass , such oraclers did use to have evasions , the fault might have been laid upon samuels ghost , and further cousenage might still have been wrought to blinde sauls eyes ; and had it happened how it could , so that the witch had come off blewly , and her imposture been afterward known to saul , yet she had the oath of the king to save her harmless . further , it is the opinion of some learned men , that there was no certainty at all in the answer given to saul , and that it was meerly conjectural , and though happening some way true , yet it failed in the day prefixed , for whereas it was said , tomorrow shalt thou and thy sons be with me , vers . . it was very false , for when the philistims went up to battel , david returning was three days marching back to ziglag , sam. . . and one day pursuing his enemies , vers . . and the third day after that , tidings was brought to david from the camp of saul , that saul and his sons were dead , sam. , , , . which made in all seven days , and therefore it was not likely that saul and his sons were slain upon the morrow , which was the scope of the oracle , or answer that was given to saul ; this i say , is the opinion of a learned writer . so much by the way . further , if it had not been a meer delusion to blinde the eyes of saul , why must samuel bee described an old man cloathed in a mantle ? that indeed was the fashion of living samuel , but after he was dead and buried , had samuel appeared as she pretended , or had the devil appeared in his likeness , as some fond readers suppose he did , it must have been like samuel in a winding-sheet ; but indeed had she described him by his winding-sheet , that might have been any man else as well as samuel , and saul had not been so easily deluded in his fond credulity and idolatrous way . if you think it an incredible thing that saul should be so easily deluded , look isaiah . . in the latine translation ( which carrieth the true sense of the original , how odly soev●r our english translators run ) where the prophet speaking of such as would counsel men to seek to oraclers and southsayers , he saith ( in tremelius ) an non loquuntur in sententiam illam cuicunque nulla est lucis scintilla ; do they not give this counsel to such as have not the least spark of light or understanding ? and this was sauls case , saul indeed had been a wise man formerly , when the spirit of god was upon him , when it was said , is saul also among the prophets ? but then when god had forsaken him , his wisdom , his courage , and his victoriousness went all away together , and then , and never till then , was he deceived by a witch . and however many erroneous readers , when they read this history of the witch of endor , do suppose she did such things really as are set down , only according to the apprehension of the spectators ( namely , saul and his servants ) yet let them but consider the nature of impostures , and they may easily conceive how such a cheating imposture might easily , and still may be brought to pass to delude fools , by an ordinary jugling confederacy , according to the manner afore described , as well and as really as ever she did it , and that without a familiar devil ( as is foolishly supposed she had ) only a devil ruling in the heart of them that do it to the like end , to delude and lead people from god , as she did , the devil being the father of all lying delusions , and ruleth in the hearts of the children of disobedience . such a devil was in the heart of ahabs prophets , king. . . ( but for such as will not allow of that exposition , that the witch of endor did all by a confederate , i say , she might do it also by the imposture of hariolating , as may be seen in the latter end of the eighth term of description following ) and truly , for such as will still beleeve the common foolish errour , that python was such a witch as had a familiar spirit ( except they mean such a lying spirit of oracling divination ) i wonder how farre they will stretch the sense and coherence of the scriptures , to make any such interpretation ? look but tremelius translation , chron , . . it is said of manasseh , among the witchcrafts which he used ( or rather that the idolatrous priests under him used ) instituitque pythonem ; what is that ? did he set up a familiar spirit ? one that had a familiar spirit ; or did he set up an oracle ? which is best sense ? but the common conceit of readers is , because their dictionary saith python signifieth a devillish spirit of divination , or one that hath such a spirit , therefore that must needs be a familiar spirit ( and indeed the common abuse of words may make words signifie any thing ) but let such as trust only to their latine dictionaries , or greek lexicon , shew me in them , or any authentique writer , but especially in the scriptures , where python is taken in any such sense as a familiar spirit , ( especially where it is taken for a killing spirit of a witch ) according to the common doctrin of devils , that hath defiled the nations , but only for a spirit of lying prophecie , or one that hath such a spirit or devil in his heart ; and in the text it is taken for the oracle of the devil ; and if any carp at words , yet they must examine as well the sense of the original , and the sense and coherence of the scriptures from place to place , as what words may by abuse and ill custom signifie ; yet i say , where do we read of a familiar spirit in all the scriptures , if they be truly translated , especially where do we read of a killing spirit of a witch ? so much for the seventh term of description , requirens pythonem . the eighth term of description . the eighth term of description of a witch in the text , is , ariolus , for the most part written hariolus , and is by all men taken for a south-sayer , but a south-sayer differeth not from utens divinationibus , being the second term of description , for what difference is there between south-saying , and using of divinations , or lying prophecies ? so then it might seem to be a tautologie in the text ; but as it hath been said before , that these nine terms of appellation in the text , are not terms of distinction , but several terms of description , so if moses had set here down a hundred several terms of description , signifying one and the same thing , it had not been a tautologie in the worst sense , but a more full expression of the same thing for illustration of the matter in hand : but yet as most of the rest of the terms of description in the text did all tend to divinations ( being the second term of description ) only they do imply a several imposture , whereupon the self-same witches grounded their divinations , and yet being described by their several impostures were not so many several kinds of witches , but still one and the same kinde , and all of them false prophets , who by several impostures seduced the people ; so it may well bee understood , that under this eighth term of description in the text , hariolus , commonly called a south-sayer , is implied some particular imposture used in their divinations , whereby to delude and seduce the people , which imposture , though it be not fully declared in the scriptures , what it was , yet it may be collected by the several places in the scriptures where the said expression is so often repeated , that it was some imposture used , together with the fore●aid imposture of oracling , ( being the seventh description ) because in most places of the scripture , pythones & arioli are named together as one and the same , although implying a several imposture . the hebrew word in the text is iiddegnoni , or as by some pronounced iiddoni , and signifieth hariolus , but the hebrews borrowed a word from some other language , which word is ha●tumim , which in gen. . . . and in several places of scripture , is used as a general word for all sorts of witches , and is by tremelius translated magus , a magician , but by common use did signifie among the hebrews , hariolus , a south-sayer , and yet used equivocately to express the genus , and the species as one , because south-sayers were magicians , and were counted the only wise men , and is by many expositors expounded hariolus . the latines commonly used another word , haruspex ; and here it may be noted , that these words , hartumim , hariolus , haruspex , do imply the imposture of a hollow seigned voyce , which those witches or deceivers used in their oracling divinations , by harring in their throats , and these are they that are also otherwise called pythones , according to another imposture of speaking in a bottle , as in the seventh term of description is before shewed plutarch de defec . orac. saith , they that used to draw a prophesying voyce out of their belly are also called pythones , that is , as iohannes scapula upon the place of plutarch , saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 è ventre hariolautes , and this was the imposture aimed at in the text under the eighth term of description , ariolus , namely , that they spake with a counterfeit voyce of harring in the throat , whereby to dissemble some other , and therefore changed their natural voyce , and these were they that spake in the room of the idol houses , called in greek and latine manteium ( as in the seventh description ) and these were they that speaking in that room in a cave under the ground , or some other hollow place , did therefore change their natural voyce , to counterfeit the voyce of some other ; such a one was he that being confederate with the witch of endor , feigned the voyce of samuel talking to saul ( as is more fully set down in the seventh term of description ) or she her self might by this imposture speak all that was spoken to saul ; and these did rather har in their throats , that they might thereby the more terribly dissemble a voyce from the dead rising again , and therefore differed as much as they could from human voyce ; such a one was also by the graecians and latines called mantes , which some writers that knew not the imposture , say it was the devil ; but mantes was such a witch , or false prophet , as had that devillish imposture of harring in their throats to deceive the people , called of some ventriloquium , a speaking in the belly , and they that practised this imposture were so perfect in it , that they would speak so strangely , that many times they dared to practice their imposture above ground , whereby they made it seem to silly people that the spirit of apollo , or some other idol ( which they called gods ) spake within them , according to the expression of saint luke , who used the vulgar expression , acts . . where it is said , the maid had spiritus pythonis , the spirit of oracling , or as bezae expounds it , the spirit of apollo , which he saith was only a devillish cousening imposture ( as is before noted at large in the seventh description ) and this exposition of ariolos is agreeable to the saying of the prophet , isa. . . quum enim edicunt vobis consulite pythones & ariolos , qui pipiunt & mussitant ; and when they say unto you , ask counsel of oraclers , and south-sayers , that peep , and that mutter , here tremelius gives this exposition ; the prophet ( saith he ) aggravateth the heinous crime of those witches from the vanity of those divinations , which the very manner of them betrayeth , those seducers have not so much wit that they dare speak to the people the thing they pretend to speak in plain and open terms , with an audible cleer voyce , as they that are gods prophets , who speak the word of god as loud as may be , and as plain as they can to the people , but they chirp in their bellies , and very low in their throats , like chickens half out of the shels in the hatching . so much tremelius . and further he saith , that many historians do mention these their delusions , but especially origenes advers . celsum . this imposture of speaking in the belly hath been often practised in these latter days in many places , and namely in this island of england , and they that practise it do it commonly to this end , to draw many silly people to them , to stand wondring at them , that so by the concourse of people money may be given them , for they by this imposture do make the people beleeve that they are possessed by the devil , speaking within them , and tormenting them , and so do by that pretence move the people to charity , to be liberal to them . master scot in his discovery of witchcraft , lib. . cap. . writeth of such a one at westwel in kent , that had so perfectly this imposture of speaking in the belly , that many ministers were deceived by her , and made no question but she had been possest by a tormenting devil , and came and talked so long with that devil , an● charged him in the name of god to go out of her , as tha● he said he would kill her , he would tear her it peeces , he would kill them all ; he also told them whom sent him in , and ●ccused some poor people for witches . the words and testimony of this devil were taken in writing , and how many they that sent him had witched to death , and yet when this matter came to examination by two wise justices of the peace , mr. thomas wotton , and mr. george darrel , the maid being discreetly examined , confessed the whole imposture ; and for confirmation of the truth of the matter , so plain was the maid in confession , that she acted the same thing over again before the said magistrates , and many other gentlemen and gentlewomen , to the shame of those ministers who had taken the testimony of the devil against poor people in writing , and were credulous therein , beleeving and teaching such doctrins , that a witch can send a devil to possesse and torment people , and another witch can cast him out ; but if they and all ministers were led by the spirit of truth , they should know , that this deluding hagge was the witch , and not they whom she accused ; for what difference was there between her imposture and a spirit of divination ? like the maid , in acts . . formerly mentioned , whose spirit of divination or oracling was only a devillish cousening imposture , saith beza ; and such ought to be put to death by the law of moses , because they use divinations , pretending the discovery of witches , it being manifest therein that they are the witches , and because they by false accus●tion murther others ; such a maid was lately at brantree in essex , who practised the same imposture to the astonishment of many , and gained mony from the deceived beholders , until the report thereof grew stale , and fools had done wondering , and the concourse of people ceased , and her gains came not in , and then the devil did easily leave her , and the business almost forgotten , and yet no men so ready to put in execution the law of god against her , or any such , as against poor people that are accused by such , and by fools , and hanged up without ground or warrant , or possibility of truth . this imposture hath wrought strange delusions among the ancient heathen , and the actors thereof did by this imposture delude the people ; one way very notable was ( by their speaking in the belly in the man●●r aforesaid ) they would make it seem to the standers by that a voyce came from afar off , or from some secret place , & that that voyce was the voyce of some of the gods , and then they would report abroad that in such a place a voyce was heard , declaring , or commanding such and such matters , and the poor deluded standers by would witness , and report the same to be true , whereas the voyce came only from the deluding witch that was among them when they heard the voyce ; as we may read in plutarch de defec . orac. a certain ship sayling by the island of paxis ( in which ship were some aegyptians , the manner of which nation was to practise the several impostures of witchcraft , for their advantage and fame among the people ) there was heard from the shore of paxis a voyce , calling thrice to thamus by name , ( he being an aegyptian in the ship ) thamus , when thou comest to palos , report that great pan is dead , which thing he did . when he came near palos he looked toward the shore , and cryed aloud , great pan is dead ; then there was heard a terrible sighing and groaning , which much affrighted the people in the ship ; the report of this was speedily testified at rome ; in so much that this thamus was sent for by tyberius caesar , and so was much taken notice of in the emperours court ; and although many were deluded by that voyce , which was so heard by the men in the ship , and did much dispute about it what it should signifie , yet they that do rightly understand the imposture of hariolating , or speaking in the belly , may easily conceive that thamus himself was the man , or some confederate with him , that spake the voyce , and made that mighty groaning at the last , thereby to delude the people , and to make himself famous , as some great man , to whom some of the gods had spoken ; and whereas it was about the time that christ was crucified , and some would have it that that voyce was really spoken by some strange spirit , and might signifie christ : i yeeld thus farre , that thamus himself might have heard the fame of the passages of the life , and death , and resurrection of christ , and might speak of , and concerning christ , not that he beleeved in christ , but would tell some notable thing in his own deluding way , for the magnifying of himself among the people , implying , that he was the man to whom such a voyce should come from the gods ; and whereas he said , great pan is dead , it was because the iews were the ●osterity of shepherds , and the heathen had feigned pan to be the god of sheph●●ds ; thus might he mean christ , as the maid in the acts , ch . . . acknowledged paul and his doctrin , not by belief , but thereby to uphold and countenance her imposture among the people , for her own fame and gain ; so might this impostor mean christ ▪ although , nor he , nor any other , did ever conclude any thing fully concerning the meaning of that voyce , but lest it doubtful ( as all oracles of the heathen were ) insomuch that some told tiberius , that it was spoken from the gods of one that was risen up between mercury and penelopa . thus did thamus by his imposture get himself fame at the emperours court ( which was the thing he aimed at ) and left superstitious fools disputing of an ambiguous oracle . it hath been credibly reported , that there was a man in the court , in king iames his days , that could act this imposture so lively , that he could call the king by name , and cause the king to look round about him , wondring who it was that called him , whereas he that called him stood before him in his presence , with his face toward him ; but after this imposture was known , the king in his merriment would sometimes take occasion by this impostor to make sport upon some of his courtiers ; as for instance , there was a knight belonging to the court , whom the king caused to come before him in his private room ( where no man was but the king , and this knight , and the impostor ) and feigned some occasion of serious discourse with the knight ; but when the king began to speak , and the knight bending his attention to the king , suddenly there came a voyce as out of another room , calling the knight by name , sir iohn , sir iohn , come away sir iohn ; at which the knight began to frown , that any man should be so unmannerly as to molest the king and him ; and still listning to the kings discourse , the voyce came again , sir iohn , sir iohn , come away and drink off your sack ; at that sir iohn began to swell with anger , and looked into the next rooms to see who it was that dared to call him so importunately , and could not finde out who it was , and having chid 〈◊〉 whomsoever he found , he returned again to the king ; the king again had no sooner began to speak as formerly , but the voyce came again , sir iohn , come away , your sack stayeth for you ; at that , sir iohn begun to stamp with madness , and looked out , and returned several times to the king , but could not be quiet in his discourse with the king , because of the voyce that so often troubled him , till the king had sported enough . so much for this eighth term of description of a witch in the text , ariolus a south-sayer . the ninth term of description . the ninth term of description , is , necromantis , a necromancer , that is in the sense of the hebrew , consulens mortuos , one that seeketh counsel of the dead , as tremellius noteth in the margent . this is the last term set down by moses in the text , describing a witch , and this term implyeth the pretence in the impostures used by the foresaid oraclers , and south-sayers , as in the seventh and eighth description ( is amply set down ) ; and that the world might fully understand the delusion of witches , moses here setteth down this last and more full expression , or term of description of a witch , necromantis , which is all one with the former , and in regard of predictions was called in the second description , vtens divinatione , a diviner ; in regard of the imposture of giving oracles from a hollow cave in the earth , with a bottle , was called ob in the hebrew ( translated python by tremellins ) that is , an oracle , or an oracler , according to the sense of plutarch , de defect . orac . and in regard of the imposture of counterfeiting a voyce of another by harring in their throats , was called , ariolus , or hariolus ; in regard of the asking counsel of the dead was called , necromantis , or consulens mortuos , one that asketh counsel of the dead ; and in regard of the charms and conjurations that they used , in calling up the souls and spirits of the dead , they were charmers , or conjurers . the seventh and eighth terms of description do imply the impostures which these deluding witches used in their oracling divinations ; this ninth term of description implieth their pretence which they had in those cousening impostures , that is , they pretended that they consulted with the souls of them that were departed this life , and thereby could tell things to come , or things hidden ; and this was one pretence of all that were oraclers , or south-sayers , according to which pretence they were called necromancers , according to that place in isa. . . ( very fitly rehearsed again in this description ) in tremellius translation ; for when they shall say unto you , ask counsel of oraclers and south-sayers , that whisper , and that mutter , should not a people ask counsel of their god ? shall they ask counsel of the dead for them that are living ? and this pretence of these witches is manifest , not only in the scriptures , but in common wrlters , where we may read the tenents , and the opinions of the heathen concerning this matter , plutarch de defec . orac . sheweth their opinions and vain conceits , that the souls of men that were departed this life , were of more excellent perfection , than the souls of men in the prison of the body ; and these were by those vain heathen called genii , which genii or departed souls ( say they ) being of such perfection , and having likewise familiarity with the gods , would ( when they were sought unto by men living here ) come and inspire them to give divinations , which they could easily do , by reason of their perfect estate after this life . these were by some of the heathen called , and esteemed gods , and were among the romans called manes , that is , infernal gods , or souls of men , to whom they offered sacrifices , called inferiae . the pythonist , or witch of endor did act her part so subtilly , that she did not only pretend inspiration from the soul of samuel , but ( to satisfie sauls insatiable blindness in his demand ) that she could call him up , and make him appear to her , both body and soul united again , to prophesie again to saul ; which thing indeed was acted by her according to the silliness of sauls demand , as appeareth more fully in the seventh description , who , after the spirit of god had forsaken him , was given over to beleeve such foolish fancies of faithless and ignorant people , as silly women , and children , and fools are inclined to beleeve unto this day , that people after their death can walk , and frequent the houses , and gardens , and orchards , where they have used to be in their life time , which thing is a meer fancy of faithless and ignorant people , and cannot be brought to pass by either witch or devil , either really , or in appearance ; for it was a miracle once done by the power of christ at his suffering upon the cross , that many of the bodies of the saints that were departed rose , and appeared unto many in the holy city , mat. . , . from whence the centurion acknowledged christ to be the son of god , knowing that such things could not be done but by the mighty power of god ; and he that readeth over the foresaid book of plutarch , shall easily finde , that one of the chief grounds of oracles and divinations , was this vain conceit of the heathen , that wanted the light of the scriptures , that the souls of dead men did give answers to them that had knowledge in the art of seeking of oracles ; which art indeed was only a craft of working impostures to delude the people , as is set down more at large in the seventh and eighth descriptions ; and from this old conceit of the heathen , and practice of these deluding witches of ancient times , hath that grand witch , that whore of rome ( the pope and his train ) derived her notable witchcraft , whereby she hath deluded the world , teaching people to invocate the souls of saints departed , as likewise to conjure them . let but the reader look back to the sixth term of description ( a charmer ) and there he may read of a notable peece of necromancy acted by two popish doctors at orleance in france , with their devillish conjurations . these roman witches are the necromancers of these latter ages , according to this ninth description ; these are the inchanters of these latter ages , as is fully demonstrated in the sixth description ; these are the jugling witches of these latter ages in the christian world , as is fully demonstrated in the fifth description , and therefore it is said of this purple whore , revel . . . with thy witchcrafts all nations were deceived . and he that will be zealous for god , in obeying the command given in exod. . . suffer not a witch to live , must leave his fond ignorant course of teaching people to hang up poor , and widows , and aged , and lame helpless people , and must bend his devotion against that whore of rome ( as all the world ought to do ) as also against the mahometan witches among the turks . therefore it were a good law in england , if duly kept , that no jesuite , or popish priest should be suffered to live , in any part of these dominions , because these witches are they that bewitch the people ( where they be tollerated ) by their several deluding impostures , leading the people to idolatry , and also to the undermining of governments . so much for the ninth term of description of a witch in the text , a necromantist , one that asketh counsel of the dead . the false prophets of ancient times having their several impostures and pretences , whereby they seduced the people to vain idolatry , which was abominable to gods eyes , are here by the spirit of god demonstrated to the world by the nine several terms of description in the text , that the world might fully know the mystery of iniquity , and avoyd all such evil workers , as deceivers of his people , and learn to know god , and his prophets , who teach people the right way of god ; and these are the terms of expressions that are used in the old testament to demonstrate false prophets , according to which expressions wee use the general word witch , or sorcerer , in the english tongue , and do finde no other sort of witches spoken of in the scriptures . what sort of witches soever are spoken of in the new testament , are all taken in the same sense that they are in the old testament , and are sufficiently glossed at the beginning of this book , upon the definition of a witch , and witchcraft ; but yet in revel . . . there is found a word that is used as a general expression for all sorts of witches , which word because it hath been abused by some popish expositors , and blinde interpreters , disputing upon the same word used by the septuagint , it may not be omitted to speak somewhat of it , the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying by etimology a poysoner , or a compounder of poysons , and is translated veneficus , signifying also a poysoner , and yet both words both in greek and latine are used commonly for a witch in general of all sorts , and is so taken in that place of the revelations , and from hence some that are willing to uphold fond opinions , do draw this fond conclusion , that a witch is such a one as killeth people by poysons , and can infect the air , and bring many mortal diseases by witchcraft , and by the same craft can kill any particular man or beast with looks , by poysoning the air in a direct line , as some feign of the cockatrice . but what logician will not say it is an absurdity to draw a conclusion , and ground an opinion , from the bare signification of words ? and yet for the words , it is easily conceived , that a witch was first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek , and veneficus in latine , by a metaphor taken from the deceitfulness of a poysoner , that giveth a man poysons by deceit to betray his life ; or from a deceitful apothecary , or mountebank , that selleth poyson , sophisticated medicines , instead of wholsome physick , as a witch is taken in no other sense in all the foregoing places of scripture than for a deceiver , or impostor ; yet because ( as i have said before ) that bare significations of words do prove nothing directly , therefore let us but expound scripture by scripture , and we may easily finde that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , veneficus , is taken for a deceiver , or impostor , and not for a poysoner or murtherer , and for that look revel . . . with thy witchcrafts all nations were deceived ; there the conjugal word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veneficiis tuis , as much as to say , with thy poysoned medicines , or poysons , all nations were deceived ; there is the same metaphor used again , and such words as might signifie poysons are used for deceiving witchcrafts ; with thy witchcrafts all nations were deceived , not killed . so then , to conclude with revelations , we read not in all the old or new testament of a killing witch , or murthering witch , but only of deceiving witches , impostors , or false prophets , seducing people to idolatry by their delusions and impostures . he that will have any further description of a witch , let him take this description ; a witch is as like a prophet as can be , and yet a deceiving false prophet , dan. . . a decree went forth from the king , that the magicians should be slain , and they sought daniel and his fellows to be slain ; there the executioners knew no difference between the magicians and daniel , that was a prophet , for the word magician , or wise men , being properly taken in a good sense , was equivocally given to south-sayers , and all sorts of deceiving witches , as well as to those that were termed wise men , and as to the prophets themselves , and under that decree daniel himself had been slain , if it had not been stayed by gods providence . the blasphemous priests and pharisees called christ a deceiver , or impostor , or as beza expoundeth , a jugler , and a seducer , matth. . . when as he was the great prophet of the world . plutarch saith , de defect . orac. that he which first began the oracle of apollo was coreta , who set up the oracle , in a pretence of being divinely inspired with the spirit of prophecie . mr. scot in his discovery , who ( was a student in the laws , and learned in the roman laws ) sheweth , lib. . cap , . & . that certain colleges were erected at rome , in time of heathenish ignorance , for diviners and south-sayers to be instituted to expound the mindes and admonishments of the gods , and by their law young princes were to be sent to hetruria to learn , and bring home the cunning of that art ( it being the only divinity the poor heathen knew , to seek to such as pretended they could know the mindes and wills of the gods ) and in process of time these colleges increased to a great university , in which were brought up such as learned the practice of divination , or augury , by several impostures described in the text ; who notwithstanding they were accounted prophets among the heathen , yet are all aimed at , and described in the text for witches , and south-sayers , and such as the people of israel ( being a chosen people , to be taught by god and his prophets ) were commanded to destroy , that no such bewitching false prophets should be found among them ; such a one was elimas the sorcerer , called both a sorcerer , and a false prophet , acts . . and these were such as were sometimes great scholars , yet abusing their learning . some may object and say , if witches were only false prophets , then all false teachers are witches ? answ. a witch and a false prophet are reciprocal terms , but not a witch and a false teacher , for all the nine terms of description in the text are plainly describing witches and false prophets as one and the same , and having one of these two properties ; first , he setteth up an idol , which is the first main witchcraft , being the first description in the text ; or , secondly , he useth some , or all of the eight following witchcrafts described in the text , either to confirm and uphold his idol by seducing the people , or else to make the people beleeve that he is a true prophet of god , as did simon magus in the acts , and as is rehearsed in the same chapter in the text , deut. . . for the more full and general description of a witch , or false prophet , which was described in the text , by nine specifical descriptions , specifying the nine witchcrafts of such seducing false prophets : but yet it doth not follow that all false teachers are witches ; for a man may be a false teacher through weakness of understanding , and error of judgement ( as were the scribes and pharises in some things ) and yet not a witch ; but he that is a wilful upholder of horesies , or any vain unprofitable doctrin , only to draw people to a head to uphold his own gain , and so for gain maketh the people to miss of the sincerity of religion , although he be no impostor , nor bringeth himself within the compass of the punishment due to a witch from the civil magistrate , because he doth not use impostures , or any of the nine witchcrafts described in the text , yet in his intent he maketh gain his end , and perverteth souls in a smooth pretence of holiness . i know not how his final intention differeth from the final intention of a witch ( that is , gain by seducing●the people ) nor whether he or a witch shall have the greatest condemnation at the last day , acts . . for it appeareth in vers . . following the text ▪ that a false prophet considered distinctly from the foresaid impostors , is in the same condemnation , and the same with a witch , and ought to be censured by the civil magistrate to dye as a witch , meerly quatenus a false prophet ; for although he bee described by his several impostures before in the text , yet the bare using of impostures maketh not a witch , unless by them he be a false prophet ; ( as is demonstrated more fully in the fifth description ) so then , the formalis ratio of a witch , or that which maketh him to be a witch , is , because he is a false prophet , so that it followeth , that as every wilful false teacher , or wilful upholder of heresie , or any vain unprofitable doctrin to seduce the people for gain , differeth not in his final intention from a false prophet , so by the same reason he differeth not from a witch ; and although he cannot always be convicted by the magistrate , yet in gods sight he is a very witch . our english translators not knowing the difference of the terms of description in the text , by the several impostures therein implied , according to the intent and meaning of the scriptures , have used words promiscuously one for another , without expressing the true and full meaning of the original so well , as is exprest by iunius and tremelius in latine , as in deut. . , . they call a diviner a witch , and a south-sayer a wizard , expressing specifical descriptions by general words , that may be as well given to any of the nine ; and in exod. . . they call a jugler a witch , using the same general expression that they used before , for one that useth divination , or a diviner ; they call a planetarian an observer of times , a phrase more obscure than can imply the original meaning of the scriptures ; they call a conjecturer an inchanter , and they call an inchanter a charmer , whereas in the original and latine translations , an inchanter , and a charmer is all one term of description ; they call an oracler one that hath a familiar spirit , and that may be as well given to any of the nine terms in the text ( by the same reason that all witches have a familiar spirit , according to the common tenent , though it cannot be proved that any had any , otherwise than the spirit of error ruling in their hearts . ) and chron. . . there they call using divinations , observing of times , which phrase they used before for a planetarian ; and if we compare several english translations , wee may finde them much varying one from another in translating of those terms , not but that they were good and able linguists , but not knowing the several impostures implyed in these original terms of description , could not express them in such apt words in english , as if they had known the mystery of iniquity according to the original sense and meaning , gen. . . they translate it , is not this ●he cup by which my master divineth ? here they would make witchcraft lawful , ( for divination is witchcraft ) but the original sense is nothing so as they translate it ; look tremeilius . all this argueth that these our ancient bishops and great clerks knew not what witchcraft was in the scripture sense . the second book . it is manifest , that the scriptures were given by god , for a rule for man in this depraved nature to walk by , that whereas all mankinde since the fall of adam are naturally darkned in their understandings , and averse from the truth of god , the scriptures might be a light unto us , to lead us in the righteous way of gods truth . and now christ jesus the light of the world ( in whom are fulfilled all the divine mysteries of the scriptures ) is come into the world to enlighten the world ; and whereas before his coming the world sate in darkness , and were wholly given to run after idols , and to be seduced by idol-priests , who practised the several witchcrafts described in the text , deut. . , . to seduce the people to idolatry , yet then at the coming , and by the power of the coming of christ , ( who was manifested by miracles , and taught the people by his spirit of truth ) were all those ways of darkness discovered to the whole word , to be lying delusions , tending to destruction , as is prophesied by the prophet , isa. chap. . hee speaking of witches , and their delusions , and the darksome errours and evils accompanying them , from the nineteenth verse to the end of the chapter , immediately in the two first verses of the next chapter , he prophesieth of christ , the light of whose coming should destroy the ways of darkness , in these words , in the way of the sea beyond jordan , galile of the gentiles , the people that sate in darkness shall see great light , and upon them that dwell in the land of the shadow of death shall light shine forth ; and thus it was fulfilled at his coming . the nations that were given to idolatry , and seduced by false prophets ( being idol-priests , and deluding witches ) were so enlightned , that all idolatrous delusions were discovered , the oracle of apollo , and of all idols , drew dumb , simon magus , and elimas the sorcerer , and all bewitching false prophets were confounded , and all these instruments of darkness grew out of request among the people , being clearly discovere● that they were all lyars , and used lying delusions to deceive the nations . and notwithstanding this perfect rule of righteousness in the old and new testament , written by the prophets before the coming of christ , and at his coming finished by him and his apostles , yet such is the obstinacy of mans darksome nature , that men will carry a candle of their own in their hands , even at noon-day , imagining they can by their own wisdom finde out truths that are not written in the scriptures , and that their candle will enlighten them more than the beams of the sun when it shineth forth in its full strength ; like a silly labourer , that counting the day by a pocket watch , whose wheels being out of kilter went too fast , he had such a conceit of his watch , that he affirmed , that the sun in the skie went too slow , for his watch was known to be true . thus do men play with the scriptures , preferring human traditions beyond the truth of god contained in the scripture ; and this is the cause why men a long time have been deceived by the man of sin , who still prevaileth to lead the world in darkness , because they love not the truth , but have pleasure in unrighteousness , t●es . . , , . for this man of sin , that whore of rome , being the grand witch of the christian world , pointed at revel . . . that hee might still have freedom to deceive the nations , hath broached this doctrin wherewith he hath defiled the world , that a witch is not a false prophet , or a deceiver , but one that can send the devil to kill men and women , and children , and to make the ground barren , and men and women barren in generation , and kill the children in the wombe , and can with looks kill lambs and cattel , and can fly in the air , and can do many things by the help of the devil ; which things are not possible to be done by any power , but by the mighty power of god. we may read of the priests of the idol astaroth , that were indeed real witches in the scripture sense , who professed to do such things by the power of their idol , but were discovered by bartholomaeus the apostle , to be deceivers of the people , by the devils subtil delusions , who ruled in their hearts , so they with their idol were destroyed , and many people converted to the christian faith. hendorfius in the fifth page of his theater of history ( his words are these , bartholom●eus idolum astaroth evertit , fraudes satanae qui miraculis homines effacinatos morbis jam premebat , jam pressos levabat , detexit . &c. ) and where do we read in holy writ ( or common history that saver of truth ) that men by devils could do such things really ? and to uphold such errours contrary to scripture , what is this but meer prevarication with the truth , and resisting gods holy spirit of truth ? where do we finde any such thing in scriptures , or any such description of a vvitch , or that a vvitch was such a one as hath made a league with the devil , and sealed it with his bloud , or hath imps sucking him , or biggs , or privie marks , or that lyeth with incubus , or succubus , or any such phrase or expression in all the scriptures ? vvhat least inkling have we of these things in all the scriptures ? vvhence received the church of england this doctrin ? o foolish england , who hath bewitched you , that you should not obey the truth ? surely it was the pope . this groundless , impious , and fantastical doctrin was never taught by gods prophets , but that vvitch , the pope , knowing in his conscience that he is the very vvitch , the deceiver of the nations pointed at in the revelations , and that the scriptures were so plain , that by the light thereof his devillish delusions must needs come to light , if the vvorld should have true insight into the scriptures , and so that by that means all nations would rise up on him and destroy him , he not only laboured to hide the scriptures from the common people , which he did for a long time , but also hath been so bold as to prevaricate with the scriptures , and to publish through the nations , that vvitches were to be understood no deceivers , but such as practised such wonderful things , as the scripture teacheth us that the doing thereof ought to be attributed to no creature , but only to the creator , as pope innocent the eighth to the inquisitors of almain , and pope iulius the second , to the inquisitors of bergoman sent those words ; it is come to our ears , that many lewd persons of both kinds , as well male as female , using the company of the devils incubus and succubus , with incantations , and conjurations , do destroy the birth of vvomen with childe , the young of all cattel , the corn of the field , the grapes of the vine , the fruit of the trees , men and vvomen , and all kinde of cattel , and beasts of the field , and with their said inchantments do wholly extinguish , suffocate , and spoyl all vine-yards , orchyards , meadows , pastures , grass , green corn , ripe corn , and all other provisions , men and women are by their imprecatio●s so afflicted , with external and inward pains and diseases , that men cannot beget , nor women bring forth , nor accomplish the duty of vvedlock , denying the faith which in baptism they profess , to the destruction of their souls ; our pleasure therefore is , that all inpediments that may hinder the inquisitors office be removed from among the people , lest this blot of heresie proceed to defile them that be yet innocent , and therefore we do ordain by vertue of the apostical authority , that our inquisitors of high almain may execute the office of inquisition , by all tortures , and afflictions , in all places , and upon all persons . vvhat scripture had the pope for this ? we read indeed of such fictions in the poets , as in ovids metamorph. . cum volui ripis ipsis mirantibus amnes in fo●tes redire suos , concussaque sisto , stantia concutio cantu freta , nubila pello , nubilaque induco , ventos abigoque vocoque vipereas rumpo verbis & carmine fauces , vivaque saxa , sua convulsaque roboraterra , et sylva●●ovea , ●ubeoque tremiscere montes , et ●●ngire solum , manesque exire sepulchris , te quoque luna trabo . the rivers i can make retire into the fountains whence they flow , whereat the banks themselves admire , i can make stand●ng waters go ; with charms i drive both sea and cloud , i make it calm , and blow aloud . the vipers jaws , the rockie stone , with word and charm i break in twain , the force of earth congeal'd in one , i move the woods , th' hills tremble plain : i make the souls of men arise , i pluck the moon out of the skies . also ovid , de medea epist. . et miserum tenues in jecur urget acus , she sticketh also needles fine , in livers , whereby men do pine . also virgil : nescio quis teneros oculus mihi fascinat agnos . i know not whence some fierce bewitching eye with looks doth kill my lambkins as they lye . these are the popes scriptures whereon he groundeth his groundless inventions to torment the christian vvorld , and upon these grounds being inventions and pastimes of poets , hath he sent out inquisitors in all places to torment ; from thence is the spanish inquisition , which maketh search for hereticks and vvitches all as one , and now lest the world should take notice that his daily practice is to torment and kill reformists , and so his villany ring the more in the ears of the world , he hath joyned as equivocal with the word heretiques , vvitches , a more ignominious name , thereby to instigate people the more against them , and so by this means will not be seen to kill men for matter of religion , for then men would resist and help one another , but under the name of vvitches he melteth away every one that hath but a smell of the reformed religion , and the world perceiveth it not , this is that grand witch , the vvhore of rome , the pope and his train . and these inquisitions before mentioned sent out by the pope , have for the confirmation of their villanous doctrins & inventions , set forth great volumes of horrible lyes and impossibilities , and also for the hiding of their unparalleled cruelty from the ears of the world , of which sort are iames sprenger , henry institor , in malleo maleficarum , also nider and cumanus , daneus , hyperius , hemingius , but most of all bod●nus and bartholomae●● : spineus ( i do not say that all these dyed papists ) and lest their authority should fail in deceiving the world in this doctrin of devils , some great scholars of the popish rout have approved and affirmed the matter to be true in some causes writing of fascination , and of that sort are thomas aquinas , and suares . in which authors ( although they were learned men ) whosoever readeth their discourse of this subject , shall finde nothing at all proved , either by scripture or philosophical argument , but they take it for granted and undoubted truth confirmed by tradition , that fascination or witchcraft is an art of killing and afflicting men and cattel , and upon this hypothesis they take in hand to dispute upon it , not whether it be true or not , but how it may be done , as they conceive , for say they , e● si agens non potest diffundere actionem suam usque ad rem distantem , fit tamen ut aer proximus inficiatur & usque ad certam distantiam perveniat , & sic noceat alteri ; if this subject , the force of fascination had been first proved by them , then this their reason had had some seeming force in it , but because it can no way be proved by firm argument , they quote history for it , and so pass on to their hypothetical disputes about the reason of it , and that they may make the matter seem true , one quotes anothers authority for it , and suarez quoteth thomas aquinas and pliny , and pliny citeth hogonus and niphodorus , and apollonides for his authors , that among the triballians , and illyrians , and scythians , there be certain women that can kill with their eye-sight whom they look wishfully upon ; mark , but how first things are reported by travellers who may lye by authority ; then pliny gathereth their several reports into the volume of his natural history ( whom all men may see was abused by being too credulous of other mens reports ) and yet suarez is forced to use plinies pen to prove that which cannot be proved or defended by reason , and having no better argument , he saith further , sunt qui negant illam vim fascinationis , sed non est cur experientiam à philosophis & medicis comprobatam , & feré communi sensu receptam , negemus ; by which argument a man may as well prove that idols were gods , because they were approved in their time by men of all arts and sciences , et ferè communi sensu recepta ; and further ( according to plinies report ) he saith , that these women do kill but by some poysonous quality of their natural complexion , and inward humours of their bodies , communicated to the vital spirits , and by the action of the minde brought to the eye-sight , and from thence infecting the party whom they look upon , and this ( he saith expresly ) cometh naturally to pass , and of inbred natural causes in the witches bodies ; but mark how this fellow ( although notable for learning ) hath wildered himself in searching out the reason of a meer vain supposition , and erroneous tradition , that witches can kill by looks ; for whereas he giveth this reason , that witches have inward natural poyson , whereby they naturally kill others ; what an absurdity is this to say , that any creature can by its natural quality be contrary or destructive to its own species ? for a viper cannot poyson a viper , nor a toad cannot poyson a toad ; for their nature is one , and not contrary to its own species . secondly , whereas he reasoneth , that this poyson is communicated from the humours to the vital spirits , and by the action of the minde brought to the eye-sight . it is most absurd in philosophy ; for what physician or philosopher doth not acknowledge that the vital spirits , once poysoned , do suffocate the heart , the fountain of life ( as is often seen in the pestilence ) whereby the witch her self must needs perish ; and is also often seen in those who having but the natural humours of their own bodies corrupt , the vital spirits are debilitated , and cannot operate , but the party decayeth and soon perisheth , because the heart cannot abide any corrupt poyson , or contrary temperature to its own nature . thirdly , whereas he saith , this poyson is sent from the witch by the force of seeing , this also is an absurdity in philosophy ; for all sound philosophers do acknowledge , that oculus non vidit emittendo vim suam videndi ad objectum visibile , sed recipiendo species visibiles ab objecto ; how then can the sight ( if it were poyson ) hurt any way the party upon whom it only looketh ? fourthly , whereas he saith , that witches do kill by their natural complexion and inward humour , being naturally poyson , what an absurdity ariseth from hence in divinity ? to conceive that god should make men and women naturally poyson , and destructive to others , and yet should make a law that such should be put to death , yea cruel death , for being such as god made them in their nature and complexion ? surely if man had stood in the manner in which he was made , god had not punished him with death . now after he hath thus intrapped himself in his discourse , by seeking out a reason of that which is not ( but only conceived to be by credulous people ) he falleth off from his own weak reasons , to the reason that thomas aquinas giveth , and that is , that sometimes this fascination is wrought by a secret compact with the devil ; but how can these reasons accord one with the other ? for if it be natural to the witch to bewitch others , what needeth she then to seek help of the devil to do that which she can do by nature ? for , deus est author naturae , and sure the devil cannot make more perfect or forceable that which god hath made ; but such is the nature of all these popish writers , that when they cannot strongly enough maintain a lye , they father their lyes upon their master the father of lyes , and are forced , after all their vain argumentation , to use his name to uphold a lye , and ( although they were great scholars ) have rather intangled themselves with folly in reasoning , and with so manifest errour ( whereby they have exposed themselves to the lash of common censure ) than to forsake their popish darkness , which they are ingaged to defend . what shall not be done to bring the popes ends to pass ? what lyes , what foolish fictions , what impossibilities can the heart of man devise , that these together have not affirmed for truth unto the world , to infect the nations with heresie , or atheism , whereby to destroy the christian church ? and for further confirmation of the matter , they have devised , among other tortures , to make people confess that they can do such impossibilities , one of the most devillish cruelties that hath been devised among men , and that is , to keep the poor accused party from sleep many nights and days , thereby to distemper their brains , and hurt their fancies , at length to extort confession from them , and then to bring their own confession as an evidence against them ; and if they cannot make them confess , they torture one of their little children to make it accuse their parents , and that they call confession ; this trick will tame any wilde beast , and make it tractable , or any wilde hawk , and make it tame , and come to your fist , how much more may it make men or women yeeld to confess lyes , and impossibilities ? and if that device will not serve , then they shave them , and search narrowly all parts of their bodies , where they think modest men will not be forward to look , to see the truth of the matter , and there they report that they have found the devils privie marks , and biggs , for the devil to suck them ; a most devillish lye and invention , unless they can shew me scripture for it , but i can shew them scripture against it , iob. . . without god was nothing made that was made ; who then made those biggs , or teats , and who made the bodies of those devils called imps ? also what scripture saith , that biggs or privie marks are signs or trials of witches ? ( yet i deny not but sometimes are found fleshy warts , and other preter-natural tumours written of by physick authors , as diseases of the body ) and among other devices ( as master scot in his discovery affirmeth ( who was zealous for gods truth , and took more pains than ordinary to search and confute those impious writers ) they have set down certain signs whereby to suspect and apprehend witches , which are these ; first , if they will not fast on fridays . secondly , if they fast on sundays . thirdly , if they spettle at the time of elevation . fourthly , if they refuse holy water . fifthly , if they despise crosses . sixthly , if they deny any of the seven sacraments . these are great suspicions that they are witches ; for the devil ( say they ) chooseth them by these signs ( being steps to the reformed religion ) apprehend them , bring them to the tormentor ; but if they see any of these signs , they will easily finde other holes enough in their coates to condemn them . then they cast them into the water , to see whether they will sink or swim , a meer jugling delusion to blinde peoples eyes , for he that hath been used to the art of swimming may know , that few men or women being tied hand and feet together can sink quite away till they be drowned , or if he lay them flat on their back , and hold up their feet with a string , their fore-part will not sink , and therein they can use jugling to blinde the peoples eyes for difference sake ; for when they will save any man or woman , they will let loose the string which they hold in their hand , and let their feet sink first , and then all their body will sink , then they cry out to the people , look you now , and see the difference betwixt an honest man or woman , and a witch , take her out , she is an honest woman , yea verily , for sometimes she is one of their own confederates . yet whereas some may object , that some of them that are cast fairly into the water , without holding up their feet with a string , do sink more than others , and some again do swim more than others ( although none do sink quite away without any part appearing above water ) the reason of this difference is easie to conceive to men of knowledge ; for , first ; there is difference of constitution in peoples bodies ; some are heavie of temper , and they sink most ; some again are more light of temper , fuller of vital spirits , and they sink not so much . secondly , we must observe the systole and diastole of breathing ; some happen to fall into the water when their bodies are full of breath , and they swim most ; some happen to fall into the water when their breath is out of their bodies , before they can draw it up again , and they sink most . some are kept long fasting in watching and torment , and then are cast into the water when their bowels and veins are empty of food and filled with wind , and these swim more than those that are filled with nourishment ; or perhaps they are kept fasting so long that they have scarce any life left , and then they happen to sink most , but if they do , it must not serve their turn , for the cruel inquisitor will still torment them till he extort confession , if the party live long enough for his cruelty to take place . some again are women cast into the water , with their coates tied close toward their feet , and men with their apparrel on ( and for this they pretend modesty ) but who knoweth not that their apparrel will carry them above water for a time ? some again are women , whose bodies are dilated with bearing of children , and do always after remain spongiously hollow , more apt to swim than to sink , especially tied hands and feet together , to bring their bodies into a round and apt fashion to swim . they that are used to the art of swimming in the water , might easily discover these to be but delusions and juglings , if they were not too credulous ; and yet with these hath poor england been bewitched and deceived , as also with the former , of keeping the accused from sleep till they confess ; and these delusions have been impiously acted here in england , of late in essex , and suffolk , by a wicked inquisitor pretending authority for it , to the cutting off of fourteen innocent people at chelm●ford assizes , and about an hundred at berry assizes , whereof one was a minister neer fremingham , of about fourscore years age , wherein this inquisitor hath laid such a president for the popes inquisition ( if times of popish tyranny should again come in , from which god in his mercy defend us ) as would not easily be removed , when although we have no laws in england to try people upon life and death by any inquisition , or inquisitor , in that manner ; yet it may then bee said , was it law then , when the law was in your hands , and is it not law now ? but if such times of tyrannous inquisition come , do they that have had a hand in this president think they shall escape it , or their posterity ? there is already a president for killing of ministers for witches . also some credulous people hearing of the condemnation of those people , have published a book , wherein they report such impossibilities to be done by them , as i hope no wise man will beleeve ; wherein also hoy , the gaoler , is brought in for a witness , a fellow , that is not fit to bear the office of a gaoler , nor any other office in a christian common-wealth , who also wanted vails , and thought the more prisoners were executed , the more he should gain ; and yet it is reported , his testimony was taken as an evidence against them , although his testimony was partly of impossibilities , partly meer prevarications and lyes , to the dis-honour of gods majesty , and the shedding of innocent bloud . but seeing then this miserable massacre of people throughout the christian world hath been but a trick of antichrist , to blinde the world , that thereby he might the more easily and quietly destroy the church under the name of witches , surely if good christians have been destroyed in this impious way , then thousands of the souls of such are now under the altar , revel . . , . crying , how long lord , holy and true , will it be ere thou avenge our bloud upon them that dwell upon the earth ? being some of them the very people that have been destroyed for the word of god , and for the testimony of the truth ; and therefore have been brought into these murderous inquisitors hands ; and although it may be said , these in england have not been slain for the testimony of the truth ; yet i answer , the church standeth for the testimony of the truth , and this persecution was invented against the church , and so they as members of the church have been slain by the enemies invention ; for had they been of that popish crew , and fighters against the church , those wrongful accusations had not been brought against them by them . but it may be said , some of these were scoulds and brawlers , therefore their souls are not under the altar . i answer , yea , and many honest livers that have been executed in that kinde lately , and in times past ; but whatsoever they were , if they were unjustly slain , know , that if god would avenge the bloud of cain , will he not avenge the bloud of these ? before the destruction of germany , that nation was so deluded by these popish errours , that they put to death thousands in that kinde , of all sorts , and that nation was so carried away with that darksome idolatrous opinion of witches power , that seldom came any thing cross , but some were accused to have occasioned it as witches , and at last god sent destroying plagues among them , and their hearts were so hardened , that they digged the dead out of the graves to cut off their heads to stay the plague ; so blinde were they , and so given over ; that rather than they would acknowledge gods hand in all things , they would say , the dead in their graves , by the devils help , brought the plague ; and some physicians among them were so bold to affirm it for truth , who although they might be some way approved in physick , yet besides their horrible atheism , they shewed their silliness , and it may be said of them as of many ignorant physicians , inscitiae pallium maleficium & incantatio ; a cloak for a physicians ignorance , when he cannot finde the reason and the nature of the disease , he saith , the party is bewitched ; this hath indeed been written of by some worthy authors , but how , and in what manner ? senertus lib. . de febribus , cap. . he being loath to defile his pen with such an impious opinion , saith , i had rather refer the reader to the writing of another man , hercul . saxoniae , lib. de plica . cap. . than bring my self upon the stage for broaching of such an opinion ; where also you may read the words of herc. saxon. aforesaid , and hee shuffleth it off to ioh. vesino leopoliensi , as an opinion of his , and he like an atheist did indeed own that opinion , that in pelonia and germany , witches , after their execution and burial , did commonly send destroying pestilence ; i think indeed the executing of so many innocent poor people did bring the pestilence , and the sword , and famine , all against them , because they provoked god with their own inventions , tending not only to idolatry , in imputing the work of the creator to a creature , but also to the shedding of innocent bloud . master scot in his discovery telleth us , that our english people in ireland , whose posterity were lately barbarously cut off , were much given to this idolatry in the queens time , insomuch that there being a disease amongst their cattel that grew blinde , being a common disease in that country , they did commonly execute people for it , calling them eye-biting witches ; great britain hath been much infected with that atheism , and many people both in england and scotland have been by foolish false accusations put to death , for doing such things as are not in the power of men , or of devils to do , but only of the creator ; and before these wars began , what atheistical reports were published of certain lancashire people , that they could transform themselves into grey-hounds , and into men and women again , and pull down butter and other provision from the air , ( or from whence any crack-brained accuser would imagine ? ) when king chaerls went last to scotland before these wars , as he came back again sayling over the river humber , the vessel in which his plate was carried , was reported to be cast away , and then was that atheism so great , even at the very court of england , that they reported witches had done it , instead of observing gods supream providence , ( whereas christ saith , a sparrow shall not fall to the ground without gods providence ) since which we have had bloudy wars , and where is the court now ? and now of late hath been in the year one thousand six hundred forty five , that great slaughter of men and women called witches , at the assizes at ●erry , and at chelmsford , those poor accused people were watched day and night , and kept from sleep with much cruelty , till their fancies being hurt , they would confess what their inquisitors would have them , although it were a thing impossible , and flat contrary to sense and christian understanding to beleeve ; ( where , for the removing of objections , it is to be noted , that a fancy so hurt with watching , cannot afterward of a long time recant , or deny that which they have confessed , no more than a hawk throughly tamed by watching can grow speedily wilde again , although you give them their full sleep ; this manner of extorting confession , and seeming to convict them , being but ameer jugling trick invented by the pope , and their trial in that kinde being jugling witchcraft it self , that may make the wisest man confess any thing though never so false ) what troubles have followed this slaughter , blinde men may see . a little before the conquest of scotland ( as is reported upon good intelligence ) the presbytery of scotland did , by their own pretended authority , take upon them to summon , convent , censure , and condemn people to cruel death for witches and ( as is credibly reported ) they caused four thousand to be executed by fire and halter , and had as many in prison to be tried by them , when god sent his conquering sword to suppress them , by occasion of which wars there were many ministers ( whereof many were presbyters ) slain ; what is become of their presbyterian authority now ? yet because there are some that slighting these observations will hardly be beaten from this conceit of witches power , which they have so long beleeved , and will not yet think but that witches have a familiar spirit , by whose help they kill , and act strange wonders ; tell me , where is a place in all the scripture that saith so ? shew me in all the scriptures such a word , as striges , lamiae , incubus , and succubus , or any word of such signification or importance ; what were pharaoh his magicians , but deluders of pharaoh and the people ? could they by the help of satan do any thing truly ? were they real miracles ? did not their madness come to light ? tim. . . what spirit had the maid that followed paul ? act. . . which is said to have the spirit of python , was it more than a cousening spirit of divination , for gain ? yet still you will say , the word python hath been interpreted by many , one that had a familiar spirit ; imagine they had a familiar spirit ( although it is but a weak argument to ground an opinion upon the bare signification of a word ( except you will have it a seducing lying spirit , such a one as was in ahabs prophets ) yet i say , answer me these four questions . first , tell we where a witch did , or could kill a man in scripture ? what did saul go to the pythonist of endor for ? was it that she might help him kill the philistians , or meerly for augury or divination ? what did pharaoh call his witches the magicians before him for ? was it to kill any man or beast by their cunning ? or meerly to work lying wonders , and dissemble the miracles that god wrought by moses ? so that they might withstand moses , and the truth , and blinde pharaohs eyes , because god would harden his heart ; tell me where you finde in all the scriptures , that a witch did , or could kill a man by witchcraft ; shew me in all the law of moses concerning the condemning of men or women for murther , that a murtherer was called a witch , or a witch a murtherer , deut. . and other places of scripture ; are there not several rules set down for the trying of murther ? shew me one that intimateth the witching of men or cattel to death ? secondly , shew me in all the scriptures where witches are spoken of , that a witch was a secret person , or unknown to the world , that should need to be tried by blinde circumstances , and presumptions , and suspicious , or by privie marks , or by teats , or biggs , by sinking or swimming , or by confessions ? were not pharaohs witches called praestigiatores & magi , openly known ? did not pharaoh call them together without privie search , or inquiry ? did not saul banish all the witches as people openly known , and professing the art of augury , and their several cousening practices ? when saul inquired for a witch , did not his servants presently tell him there was one at endor , was she not known without privie search , or prime marks ? did not the maid in the acts , that was said to have the spirit of python , or to be a pythonist , follow paul , crying openly ? did not simon magus act his delusions openly , to seduce the people ? as likewise elimas the sorcerer ? were not the witchcrafts of iezabel known to be her delusions that she wrought by the priests of baal , to seduce the people ? were not the witchcrafts of manasses open actions , that made iuda and ierusalem to go astray ? where then do we read of a witch by suspicion , or to be tried by presumptions , or suspicions , or privie marks , or other signs that are mans invention ? whence came this darkness and blinde errour , but from the pope , that grand witch that hath bewitched all nations ? we search for witchcrafts and abominations in a poor womans wooden dish , and christ telleth us , they are all in a cup of gold , in the hand of the great whore , revel . . . thirdly , shew me in all the scriptures where witchcraft went without idolatry , isa. . . and had not a necessary dependance on idolatry , nahum . . look again , deut. . , . where all sorts of witches are spoken of , why were they to be cut off and destroyed ? the reason is immediatly given , vers . . because they defiled the nations , in seducing them unto spiritual vvhoredom , and the nations were destroyed for seeking , and making inquiry after their divinations , or south-sayings , or oracles , whereas inquiries ought to be to gods prophets , vers . . was not this sauls idolatry , when he sought to the witch of endor ? chro. . , . was not this the sin of manasses , where he is blamed for using witchcrafts , when he made iuda and ierusalem go astray to idols ? chron. . . were not the witchcrafts and vvhoredoms of iesabel set down as two inseparable companions , her witchcraft being the upholding of the idol priests of baal , that by witchcraft seduced the people to idolatry ? were not pharaohs magicians seducers of pharaoh , and the people , from god ? was not simon magus the like ? but alas , how , and where have those poor souls that are commonly hanged for witches seduced the people to idolatry ? who hath been led after them for divinations , and southsayings ? many indeed have been led after southsayers , but they are termed good witches , and whereas they as witches ought to dye , many have been put to death by their devillish false accusations , and if the witch of endor were now living amongst us , we should call her a good vvitch , so blinde are the times . fourthly , shew me in all the law of god against adulterous uncleaneness ( where moses writeth of several kindes of uncleaneness , as man with man , man with beast , woman with beast , and many more ) the least intimation of uncleanness , by incubus , or succubus ; what , did moses forget this ? yet because this opinion hath been so upheld by reports and imaginations , and by the extorted confession of people that have been condemned in that kinde , and sometime by the voluntary confession of despairing melancholly people that have been troubled in minde , and wish rather to dye than to live , although volenti mori , non est adhibenda fides ; yet i intreat you to run over these several places of scripture with me a little , and see how his opinion of vvitches power agreeth with the scriptures , yea how flat contrary it is to gods word , and the grounds of our christian faith . yet first , because some men will not understand the scriptures in any other sense than as their own expositors have done , be it right or wrong ; therefore i refer them that will seek farther than the scriptures , to the words of a general counsel , which mr. scot in his discovery hath alleged as followeth , concil . acqui . in decret . . the words of the council . it may not be omitted , that certain wicked vvomen following satans provocations , being seduced by the illusion of the devil , beleeve , and profess that in the night time they ride abroad with diana the goddess of the pagans , or else with herodias , with an innumerable multitude , upon certain beasts , and pass over many countries and nations in the silence of the night , and do whatsoever these ladies or fairies command , &c. let all ministers therefore in their several cures preach to gods people so , as they may know all those things to be false , and whosoever beleeveth that any creature can be made by them , or changed into better or worse , or be any way transformed into any other kinde , or likeness , by any but by the creator himself , is assuredly an infidel , and worse than a pagan . so much for the words of the council . yet here is to be noted , that this great general council , that thought these people beleeved , and confessed such things to be true in their apprehension , did not then know the inhuman cruelty that was used upon those people by the cruel inquisitors to compel , and extort confession for their own gain , they being maintained by the spoyl of such people being condemned . now for the scriptures , do but mark how those that maintain , and report the power of vvitches , have equalled their supernatural power , with the miracles of the prophets , of christ , and his apostles ; it was the miracle of miracles , that the virgin mary conceived with childe without a man ; they say , a vvitch may do the same by incubus , as bodin , and other popish vvriters affirm , and that such a childe will naturally become a vvitch , such a one they say merlin was ; no , but you say these were atheists , we beleeve not so ; but some will say , the devil can condense a body , and lye carnally with a woman in the shape of a man , but not beget ; yet it was a miracle that angels appeared to abraham in the shape of men , gen. . . yet they will say no , but we beleeve the devil may assume and raise a dead body for a time , and so appear to a woman , and lye with her ; and yet it was a miracle at the suffering of christ upon the cross , that dead bodies were raised for a time , and appeared to many , matth. . . yet a poor vvench was executed at the assizes at chelmsford , who was compelled by the inquisitor ( by keeping her from sleep , and with promises and threatnings ) to confess that she was married to the devil , and that he lay with her six times in a mans shape ; no , but yet some will say , the devil can take upon him an apparent body , and so may talk with a woman , and seem to lye with her in shape of a man , and so she shall be hanged for things seeming so ; yet it was a miracle that moses and elias appeared to the apostles in a vision , matth. . . further , christ saith , a spiri● hath not flesh and bones , luke . . and yet some say , the devil can condense a body , some say he can assume a body , some say he can have an apparent body ; thus do they make the word of god of no validity by their groundless traditions ; for if the devil can have so much as an apparent body , what validity was in the words of christ , to take away the doubt of the disciples , when they supposed they saw a spirit ? where also is that foolish doctrin of imps , sucking of men and women-witches become ? are those imps bodies or spirits ? if bodies , then who made them ? without god was nothing made , joh. . . if spirits , then spirits can have bodily shape , and flesh , and bones ; and thus you make the words of christ of none effect by your traditions . christ dispensed devils to enter into the herd of swine , and they went , mark . . they say a witch can do more ; she can send the devil into men and women , and children , and cattel , to kill them , and to witch them to death . god said to satan , all that job hath is in thine hand , job . . and job himself , all but his life , job . . they say , god permitteth a witch to do more , to send satan to destroy a mans goods , and cattel , and children , and life and all ; thus they deliver for doctrin the traditions of men . iob said , the lord giveth , and the lord taketh away , blessed be the name of the lord , and acknowledged gods hand in all things , neither tempted he god foolishly ; but if one should be so afflicted now adays , instead of acknowledging gods sovereign hand , all the poor wives and widows in a country must be called coram nobis , as being accused to have done it . christ saith , revel . . . i have the keys of hell and death , but they say , god giveth the keys of death likewise sometimes to an old witch ( man or woman ) and permits them to witch men to death ; christ saith , a sparrow falleth not to the ground without gods providence , matth. . but they say , god layeth his providence sometimes at the feet of an old witch , and permitteth her to send the devil to destroy men and cattel ; some will say , a vvitch cannot hurt a godly man , but only a wicked man , and yet god saith , he is the author of all affliction that cometh to the wicked , levit. . from the fourteenth verse to the thirty fourth . also the scripture saith , the lord killeth and maketh alive , sam. . . maketh poor , and maketh rich ; and in deut. . . there is no god with me , i kill and give life , i wound and make whole ; but they say , god permitteth an old vvitch to send the devil to kill , and make poor , and wound , and a good vvitch can heal again by unwitching . god did shut up every wombe of the house of abimelech , that they bare no children , gen. . . they say a vvitch can do the same ( god permits it ) and make men and women barren . christ gave his disciples power over devils , to cast them out , luke . . they say , a vvitch can send a devil into men and cattel to afflict them ; and a good vvitch can cast them out by unwitching , notwithstanding , christ saith , matth. . . every kingdom divided against it self is brought to desolation ; yet they say , that is done by consent of the devil , when a good vvitch unwitcheth a man ; thus do they make the words of christ of none effect by their traditions . christ came and appeared unto his disciples , and vanished away again invisible , luke . . they say , a vvitch can go invisible by the help of the devil , especially if one of the ladies of the fairies will but lend her giges invisible ring , christ was lifted up into the air , and taken up out of their sight , acts . . and bodinus and other popish vvriters affirm , that a vvitch can be lifted away in the air by drinking the broth of a sodden infant ; but poor germany , that beleeved these doctrins , and in that confidence executed many people for vvitches , was compelled afterward to boyl their children to quell their hunger , and found by sad experience that there was no such vertue in that woful liquor . god said to moses , go up into the mountain and dye , deut. . , . and he did so , chap. . vers . . they say a vvitch can do so at the word of the devil , and dye when she lift , to escape hanging ; and what is a more common report when a poor woman is laid in prison , and there dyeth by grief and hard usage , than to report , the devil promised her she should not be hanged , and was as good as his word , for she dyed in prison before the day of execution came ; thus do they make the devil able to determine , and limit the life of man , as god did the life of moses . it is said in isa. . . shew what is to come after , that we may know yee are gods ; they say , a witch can truly foretel things to come by her spirit of divination ( which they call a familiar ) and can by the same familiar tell what is done in another town , or house , or country , and can tell a man where are his goods that are lost , as well as samuel could tell saul of his fathers asses when they were lost , and such they call good witches . also in the same verse , esa. . . it followeth in the end of the verse , do good , or do evil , that we may be dismayed , and behold it together ; these words have relation to the former words , that we may know that ye are gods ; that is , shew what is to come hereafter , or do good , or do evil , that we may know ye are gods , and be dismayed at your doings ( even as when god sendeth the evil of punishment or affliction upon a people , then they are dismayed at the sight and apprehension of it , ) as in iob . . and here when we read that god claimeth the doing thereof as his own prerogative , inferring as much as to say , they are gods that can do this , i think that after the reading of this verse in isaiah , and iob , no man should be so grosly idolatrous still , as to ascribe to a witch the sending of any affliction ; those words also , do good , or do evil , ( the whole verse having relation to the seventh verse ) were spoken to the idol priests of the heathen , who were the witches mentioned in the scriptures , and had as great a share in the devil , as any witch can have , and yet god challengeth them to do either good or evil ; and yet when any evil of affliction cometh upon men or beast , these idolaters will still ascribe it to a witch , saying still , god permits it . god sent an evil spirit upon saul to vexe him , sam. . . they say a witch can send an evil spirit upon men or women to vex or torment them ; elisha cursed two and forty children in the name of the lord , and they were destroyed of bears , king. . . they say a witch can curse men and women in the name of the devil , and death or some other evil shall betide them . pharaohs magicians , though they were themselves witches , yet when they saw lice creeping upon men and beast , they acknowledged the finger of god. they , if they see a man smitten with a lousie disease as herod was , say presently he is bewitched . it was a great miracle that christ made the wind and the sea obey him , mark . . they say witches can do the same , and raise winds and tempests , and make it calm at their pleasure . was not this one accusation that was brought against mr. lewis a minister executed at berry assizes , that he had raised a tempest , and cast away two ships at sea by witchcraft ? christ by his almighty power walked upon the waters , mat. . . they say , cast a witch into the waters and she will not sink ; and what hath been more reported and beleeved than this jugling delusion before spoken of ? god claimeth it as his own prerogative to send lightnings and thunders , iob . , . but they say , when it thundereth or lighteneth , that witches do sometimes cause it , especially if it be at an assize time , when many witches are condemned ; and what hath been a more common report than this , when god hath sent thundring voyces from heaven at an assize time among the people , to warn them , instead of discerning that god was angry , they say , the witches and the devil was angry , and have caused that thunder ? god teacheth us in levit. . that he himself sendeth barrenness , and famine , sword , and pestilence , and all diseases , and all adversities , as the punishment of sin , but which of these have not been ascribed to witches ? and if the several accusations of people that have been condemned for witches , but only here in england , within the memory of man were registred , we might read such a hotch potch of impossibilities , as he that beleeveth that they have been justly put to death , must not beleeve the scriptures , nor ascribe any thing to gods mighty providence , but he may also ascribe it to the will and pleasure of a witch ; when christ did by the spirit of god cast out devils , and the pharisees ascribed that work to beelzebub , christ chargeth them with the sin against the holy ghost , matth. . , . but alas , how common a thing is it to ascribe to the devil and witches , the works that god telleth us in the holy scriptures are his own works , and cannot be done by any other power but by the spirit of god ? me thinks this should scare all obstinate vvitchmongers . i heard a suffolk minister ( whose habit and garb might seem to claim the title of rabbi , rabbi ) affirm , that one of the poor women that was hanged for a vvitch at berry assizes , in the year . did send her imps into the army , to kill the parliaments souldiers , and another sent her imps into the army to kill the kings souldiers , and another caused a mans crop of corn to fail , and caused that corn which he had to be blasted , and tipt , or crockt , and this minister did verily affirm that those things were true , for the vvitches ( said he ) confessed those things ; but when i came to argue with him , and to tell him that these things in the scripture-sense were gods prerogatives , he could answer nothing , he was not so well skilled in the scriptures ; but he replied , thou shalt not suffer a witch to live . i demanded of him , what was the signification of the hebrew text , or of the latine translation , and what was meant by a vvitch in that place , he could not tell ; thus hath the salt of the earth lost its savour ; and whereas those should season people with wholsome doctrin , some teach doctrins of devils , and the inven●ions of antichrist , to defile the nations . and people are now so infected with this damnable heresie , of ascribing to the power of vvitches , that seldom hath a man the hand of god against him in his estate , or health of body , or any way , but presently he cryeth out of some poor innocent neighbour , that he , or she hath bewitched him ; for saith he , such an old man or woman came lately to my door , and desired some relief , and i denied it , and god forgive me , my heart did rise against her at that time , my mind gave me she looked like a vvitch , and presently my child , my vvite , my self , my horse , my cow , my sheep , my sow , my hogge , my dogge , my cat , or somewhat was thus and thus handled , in such a strange manner , as i dare swear she is a vvitch , or else how should those things be , or come to pass ? seldom goeth any man or woman to a physician for cure of any disease , but one question they ask the the physician is , sir , do you not think this party is in ill handling , or under an ill tongue ? or more plainly , sir , do you not think the party is bewitched ? and to this many an ignorant physician will answer , yes verily ; the reason is , ignorantiae pallium maleficium & incantatio , a cloak for a physicians ignorance , when he cannot finde the nature of the disease , he saith , the party is bewitched . but for all such as go on to defile the people with these doctrins , that not only have no grounds in the scriptures , but are flat contrary to the light of the scriptures . i demand of them , at whose hands will christ require at the latter day , not only the bloud of the innocent , but also the souls of such as have perished by the practice of these atheistical and bloud-guilty ways ? which are in every point so absurd and phantastical , that if many ministers can say they never did teach any such doctrin to the people , yet are they guilty , in that they have not preached against these devillish doctrins , which do make against the true worship of god , and against the life of charity toward our neighbour , and toward the poor and widows , and lame and aged people . many objections and evasions are daily brought against this my discourse , which though they are weak and frivolous , yet would fill whole volumes if i would stand to answer them . the common evasion of every one when they can prove nothing , nor answer , but are fully convinced of their errours by the scriptures , is , say no more , we acknowledge that a witch can do no more than god permits her , or permits him to do , but what god permits , that a witch can do ; this is just as when god and his prophets taught the people early and late , that they should not ascribe any power to idols , as if the people had answered the prophets , say no more , we know these idols can do no more than god permits them to do , but if god permit them to save , or destroy , they can do it . so when god claimeth it as his own prerogative , to kill and make alive , make rich and make poor , wound and heal , ( and many other things , as i have already proved by scripture ) and will not have his prerogative ascribed to any creature , yet still ye say , the lord permits it , whereas yet yee have no more ground or warrant in the scripture , that god permits any such power to witches , than the heathen had to say , the most high god permitted their idols also to be gods , and to have power to kill , or to save alive . further , ye say , god permits one man to murther another , yet for this the murtherer ought to be slain ; that is true indeed , but for that yee have scripture , where yee read in the law , of murther , how it was to be judged , that is , if one man did wilfully smite another with his hand , or any other material instrument , that he dyed , it was murther , numb . . . and so forward , but where do you read that god permits any such thing to come to pass by a witch , or that any man can kill another by witchcraft , or without a material instrument ? and when it is proved by many places of scripture , that many such things as yee ascribe to witches are gods prerogative , yet still yee cry , god permits it . another objection is this , it is certain that there are some people in germany , and polonia , that do commonly sell winds by the devils help to sea-men , to carry their ships whither they intend ; therefore a witch can make a league with the devil , and by his help can raise winds . to this i answer , i do not deny but these are witches , because they use impostures to deceive the world , and seduce them to that damnable idolatry of ascribing to the devil and vvitches , and seeking to them for that which belongeth to god alone to give , namely vvinds for their journey ; but that they do such things really without delusion is false , which i will first prove by scripture , and then shew you the delusion ; for scripture , first i prove , if they can by the devils raise winds , then they can also send fair weather , for the north-wind driveth away rain , as iob . . fair weather cometh out of the north , and iob. . . god speaking of his own mighty work saith , by what way is the light parted , which scattereth the east wind upon the earth ? and ioh. . . without god was nothing made , who then maketh these winds ? psal. . . the winds fulfill the word of god , or blow at gods decree . also solomon reckoneth the winds among such things as keep a natural course , and describeth the natural course thereof , eccles. . . also things miraculous can be done by god only , but that was one of the miracles by which christ shewed himself to be god , he made the winds and the sea obey him , mark . . also it is an absurdity in philosophy , to say that a witch , or the devil , can cause winds , for winds are exhalations drawn from the earth , by the influence of the sun and the stars , and driven back by the coldness of the middle region of the air , which causeth their several motions , and therefore he that saith a witch or a devil can cause winds , must ascribe also to them that they can rule the stars , and dispose the quality of the middle region , by which it must follow that they can send what weather they list , and so by consequence cause the earth to bring forth , or to be barren , which were the height of idolatry to beleeve . and now to come to the imposture it self , wherewith the foresaid impostors do deceive fools , making them beleeve they sell them vvinds for their journy . the poor mariner who desireth to hasten his journey homewards ( but withall considereth not that all men must wait upon providence ) saith , i would give five pounds the vvinds would rise , or that they would turn fit for our journey ; and being among strangers he is presently over-heard by some of the factors of those impostors , who presently take occasion to tell him , that they will undertake for half the money , to carry him to one that shall help him to a vvind according to his minde , then by degrees they draw him on till they bring him into the company of more of their confederates , who do so cunningly combine to obscure his intellect by discourse , that at the last they lead him ( like poor saul , when the spirit of god had forsaken him ) to seek to a vvitch , then do they lead him to the impostor , who being some skilful astrologian in those countries , can give a neer guess by the stars , when such a vvind will arise , and accordingly prefixeth a day , saying , a week hence , or two days hence , or sometimes a fortnight hence you shall have a vvind , in which promise it often happeneth that the impostor himsel● is deceived , when his prognosticks fail him ; and then they prefixe another day , and do strongly perswade the silly man to stay till then , whereas they know till the vvinds rise he cannot but stay , and i my self have talked with seamen , who confess that sometimes they have been driven to stay a week , sometimes longer , after the day prefixed , and after they parted with their money ; but if it happeneth that some man after he hath laid out his money upon those impostors , hath speedily a vvind for his journey ; then he rejoyceth , and then the impostors are credited ; then he receiveth from the impostor a bottom of thread , which the impostor saith he had from such an old vvoman ( because he will not seem to be the vvitch himself ) and this thread is to be carried by the mariner , or by the merchant , into the ship , and he must by degrees continually unwinde the bottom of thread , so long as he would have that vvind blow ; but if all things happen well , then it is concluded , surely it is by vertue of the thread ; but it vvinds prove by the way cross , then it is the fault of him that unwindeth the bottome too fast , or too slow , or with the wrong hand ; and thus are poor idolatrous fools cheated by them that make a rich trade of their imposture . i deny not but this delusion is variously acted in several countries , and some travellours report some one way , and some another way of the manner , and carriage of the imposture ; but he that beleeveth that it is really done , and not a deceiving imposture , is an idolater , and as bad as an infidel , and for such mariners as will buy winds in that manner , the mariners of tarshish shall rise up in judgement against them , who when they saw the wind rise , and the sea tempestuous , and against their voyage , they sought for whose sin that evil was come upon them , ionah . . those poor heathen knew that winds and tempests came not from a witch , but from the hand of god. to conclude , stories reported by travellours prove nothing , neither are they lawful objections , and when we hear such a thing reported contrary to the scriptures , and to human capacity , it must needs follow that it is a deluding imposture , although the story be true from him that reporteth it ; and some travellours that report this thing , yet are perswaded in themselves that it is but deceit . and whereas some would confirm this objection by scripture , because it is said , iob. . . after god had said to satan , all that job hath is in thy power , there came a strong wind from the wilderness , and smote the house that it fell upon the young men that they dyed . hence they argue , that the devil raised that wind ; but this is a false conclusion , for then they may as well argue that the devil sent the fire from heaven , as in vers . . which is yet called the fire of god ; and iob himself ascribed all to god only , vers . . secondly , if the devil had by gods peculiar dispensation raised that wind , god permitting him to afflict iob , yet it doth not follow that he can do it at the command of a witch . thirdly , some to prove the power of witches to afflict men , and women , and cattel , and to bring to pass strange things , do alledge iob . . yet there is not a witch mentioned in all the history of iob , but how absurdly they do argue let wise men judge ; because god sent satan to afflict iob , therefore a witch can send him to afflict man. god permitteth it , say they , by which argument they still labour to maintain that god lendeth his prerogatives to a witch . what though god hath power over satan , to command him to execute his will , to torment and afflict the wicked for punishment , to afflict the righteous sometime for trial ? doth it therefore follow that a witch can do it , because god did it ? and where do we read in scripture that god permits it ? and if god should permit it , where do we read that a witch hath any such power or command over the devil , or any such league or covenant with the devil ? or that god permits the devil to be at the command of a witch ? fourthly , some will allege the witch of endor , and yet we never read that the witch of endor could hurt , or send the devil to hurt any man or woman , or childe , or cattel , or raise winds , or the like ; neither did saul go to her to desire her to kill the philistines , but he went for divinations ▪ to know what should become of the battel the next day . and what objections soever any man shall bring from the witch of endor , they themselves may answer , if they read but the seventh description of a witch , in the first book of this treatise , and he that was bewitched by the witch of endor was saul , and such as sought to her as saul did , because th●y were deluded by her . fifthly , some will allege , and object , that the serpent tempted eve , and from thence they will argue , that the devil can assume the bodies of creatures , and appear in bodily shape , and make a league with a witch , and execute h●r will to kill and afflict people and cattel ; but this is a poor consequence , that because he can tempt , therefore he can kill at the command of a witch ; and whereas they would prove from hence , that the devil can assume a bodily shape , and appear to a witch , if they bring that argument from the literal sence of the history , they must search narrowly to prove the devil was in the serpent ; for it is said , the serpent was more subtile than any beast of the field , inferring that the serpent did tempt by its own natural subtilty , or else why was that expression of the subtilty thereof used by moses ? and hence they must conclude , that it was the serpent , and ●ot the devil , which tempted ev● , which were an absurd conclusion ; and yet if they run upon the letter of the story , they cannot deny that conclusion to follow , for there is not any mention of the devil in all the history ; but if they could prove thence that the devil did assume the body of the serpent , it maketh nothing to the purpose , to prove witches power to kill , for the devil did only beguile eve , and not kill her . and although it hath been a common exposition of that place , that the devil did enter into the body of the serpent , and so appeared unto eve in a bodily shape , and talked with her , and tempted her to eat the forbidden fruit , yet if this exposition be well and wisely considered , it is most gross and erroneous ; for first , here ariseth an absurdily , according to their own fond tenents , for then they must conclude that eve was a witch , for say they , whosoever hath had any familiar discourse with the devil is in some degree a witch , and ought not to be trusted , although she hath made no compact with the devi● , and i have known some hanged in my time for that c●n●ession , alt●ough they did absolutely deny that ever they ma●e compact with him , or did any murther by him ; but yet to speak the truth , if it were so , that any man or woman could ●ave familia● discourse with the devil , this maketh not a witch , for christ himself was assaulted by the devil , and answered his tentations by scriptum est , matth. . yea , i may further say , if any man could enter into an explicite c●venant with the devil to kill by his help , this indeed woul● make him a murtherer , but not a witch in the scripture s●nse , although indeed no man can prove by scripture any such compact at all , or if there could be such a compact made with the devil , yet that god would ever permit the devil to per●orm his covenant with a man , to kill or hurt at his command , cannot be proved . so much by the way . secondly , there ariseth another absurdity directly from that exposition , that the devil did enter into the body of the serpent , and so tempted eve , for thence it must needs follow , that the devil can open the mouth of a serpent , and cause it to speak , and talk , and so that the devil should have power to work a miracle , equal with that great miracle that w●s ●rought by the mighty power of god , when he opened the mouth of balaams asse , and caused him to speak to balaam , which thing were most outragious blasphemy to affirm ; we must needs conc●ude then , that it was neither the serpent that by its own natural subtilty tempted eve , as the letter of the story importeth , nor the devil abusing the body of the serpent ; but whereas moses was here to teach the people a great mystical doctrin concerning the fall of mankind by sin , unto which sin man was drawn by the temptations and allurements of the devil ; moses knowing that the capacity of weak people is naturally estranged from spiritual matters , and if he should have taught in plain terms that the devil tempted man to fall , they would not have understood his doctrin , because they knew not what the devil was , therefore he , by the spirit of god guiding him , taught the people in a parabolical way , in which parable when he speaketh of the serpent , and of his subtilty , he expresseth the subtilty and malice of the devil that tempted eve , and all mankind to disobedience against god , and this parable he followeth . allegorically , when he saith , the lord said unto the serpent , upon thy belly shalt thou go , and dust shalt thou eat all the days of thy life ; whereas if we deny this to be a parable , we must hold that the serpent before that time had leggs , and did not creep upon his belly , and also that the serpent sinned , and is punished for sin ; and yet if the devil had power to abuse the body of the serpent , the serpent was compelled to do that which they say he did ; but for those that will take the scriptures every where in a literal sence , they must also hold that the trees of the feild did speak , where it is said in a parable , the trees said to the olive-tree , be thou king over us , iudg. . . but yet if they will not be beaten off from this , that the devil can assume a bodily shape , it maketh nothing to prove that witches are such people as can kill by witchcraft , or send the devil to kill , for there is no such expression of a vvitch in all the scriptures , but only that a witch is such a one as laboureth by diabolical craft to seduce the people from god , and his truth , to idolatry , and beleeving of lyes . sixthly , some will object , and say , it is manifest that the devil can help a witch to fly in the air , and be transported whither she listeth or else how had the devil power to carry christ , and set him upon the pinacle of the temple ? matth. . and luke . i answer , this indeed seemeth to be a strong argument , if we take the scriptures at the second hand , as they are translated unto us in the english , but if we search the original meaning of the greek text ( as it was written by the spirit of god ) we shall finde there is no strength at all in that argument , for st. luke , . . saith only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qúem subdux sse●●eum , or subducens eum , and in the ninth verse is the same sense , and so translated by tremellius and beza , and no otherwise to be understood , but that he was led by the devil from place to place to be tempted ( not that the devil had power to lead him against his will ) but being full of the holy ghost , did by his own divine counsel yeeld so farre to the devil , as to be led into temptation , that so he might overcome temptation ; and whereas st. matthew useth another phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , assumpsit euns diabolus , vers . . . this soundeth indeed ( especially in some of our engl●sh translations ) as if the devil had transported him in the air from place to place , but it was nothing so ; if we compare matthew and luke together , and this phrase used by matthew , saith tremellius , is by a metalepsis , so that it is plain this objection is of no force , for christ walked up to the mountain , and likewise walked up the stayers of the temple , and leaned upon , and looked over the battlements of the temple , which went round about the temple to keep men from falling , of which we read , saith beza , deut. . . which we falsly translate , pinacles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and hee set him against the battlements of the temple . seventhly , another objection ariseth from this discourse , and that is this ; it seemeth the devil can some way talk and discourse with a witch , and therefore can make a league and covenant with her : for he talked and discoursed with christ himself , how much more easily can he talk with a sinfull man or woman ? i answer , in the same manner that he talked with christ , he talketh with every man and woman ; he saith to a thief , steal ; to a cut-purse , cut a purse ; to a drunkard , drink off your liquor ; to a murtherer , kill such a man , and these obey him ; he saith to a righteous man , steal , and he answereth , it is written thou shalt not steal ; the devil saith again , go and lye with such a whore ; he answereth , it is written , thou shalt not commit adultery , and so likewise for all the commandements ; neither is it to be understood otherwise of the temptations wherewith christ was tempted ; as if the devil could utter a human voyce without a tongue , or any organ of speaking , that were an absurdity in philosophy , for natura nihil fecit frustra ; and this were superfluous in nature for a man to have a tongue , and other organs of speaking , if a verbal speaking could be ma●e without them ; and whereas it is written , that the devil said unto christ this and that , it was only a mental discourse between christ and the devil , and is expressed in scripture , according to human capacity by a prosopopoia , a figure very frequent in scripture , as in psal. . . micha . . there the scrip●ure by this figure bringeth in hills and flouds acting as a man ; and so in mat. . luke . the devil tempting of christ is introduced in the story , as speaking like a man , this is used sometimes in parables , as in iob , from the seventh verse of the first chapter to the twelfth , also chap. . the six first verses ; and in gen. . . king. . . in these and many places by this figure , speaking and discoursing verbally , and human action is ascribed to such as it doth not properly belong ; so that it appeareth to those that rightly understand , that this objection also is of no force ; but yet still for those that are obstinate , i say , let them prove a league or covenant by the scriptures , between the devil and a witch , or that the devil hath power , or permission to perform such a covenant if made . eighthly , some again will object and say , if witches cannot kill , and do many strange things by witchcraft , why have many confessed that they have done suc● murth●rs , and other strange matters , whereof they have been accused ? to this i answer , if adam and eve in their innocency were so easily overcome , and tempted to sin , how much more may poor creatures now after the fail , by perswasions , promises , and threatnings , by keeping from sleep , and continual torture , be brought to confess that which is false and impossible , and contrary to the faith of a christian to beleeve ? some indeed have in a melancholly distraction of minde confessed voluntarily , yea and accused themselves to bee witches , that could do , and had done such strange things , and wonders by the help of the devil ; but mark well their distemper , and you shall finde that they are deeply gone by infirmity of body affecting the minde , whereby they conceit such things as never were , or can be , as is often proved by experience among physicians , many of those dying in a very short time , ( although they be not put to death ) except they be cured by the physician ; and truly if such doctrins had not been taught to such people formerly , their melancholly distempers had not had any such objects to work upon , but who shall at last answer for their confession , but they that have infected the mindes of common people with such devillish doctrins , whereby some are instigated to accuse their poor neighbours of impossibilities contrary to the scriptures , and some drawn to confess lyes , and impossibilities contrary to christian light ? and indeed vain and fickle are the mindes of such disputants , who do first of all father their vain opinions upon the scriptures , pretending that they are undoubted truths grounded upon the scriptures , saying , thou shalt not suffer a witch to live ; but being shewed their errours , how they wrest the scriptures , will rather forsake the scriptures , which are the rule of righteousness , then forsake their opinions , and will beleeve confession against the scriptures . some men will yet yeeld thus farre , that these confessions of poor accused people do many times extend to impossibilities , and that they verily beleeve that the devil deludeth these people , making them beleeve that he bringeth to pass such things as they require him to do , which yet would come to pass by divine providence . some again do so idolize the devil , as that they affirm that these things are real , and do withall cry out , great is the power of the devil ; and yet for any of these opinions can produce no scriptures to prove them , but only confessions ; and although those confessions are sometimes ●xtorted , sometimes voluntary in poor melancholy , or distracted people ; sometimes in wicked people , who delight to make the world wonder at lyes , or impossibilities , though it be to their own confusion ( they being given over by god , and so the devil seeing his opportunity , instigateth them to be his instruments to uphold all lying diabolical doctrins , so that no true beleeving christian but may discern that all the●e confessions are from the devil , the father of lyes ) yet i say , suppose with these confession-mongers , that these confessors are deluded by satan , to think they do such things by the help of the devil , yet where do we read in scripture that such are witches who are deluded by satan , or that such should be slain , or put to death ? we read indeed , that witches were all sorts of deluding false prophets , but not such as were deluded by satan . secondly , if you will still affirm , that their confessions are real truths , and not delusions , but that they do indeed bid the devil do such things , which ( as yee say ) he doth ; yet how can yee prove it by scripture ? where is any such description of a witch in the scripture ? but surely it is most horrible devillish forsaking of the scriptures , to beleeve that there is any truth at all in these confessions , and such people as are thus seduced by satan to lying confession , ought rather to be taught better knowledge , than to be slain in their ignorance , and perish altogether for lack of knowledge ; but it is , and hath been the manner of these latter ages , for a minister to go to such , and instead of instructing them , whereby they might become instruments of saving their souls , they urge them to lying confessions , and so do as much as they can to send the spirit of errour into them to their confusion , yea and for the most part , these men who uphold their errours by the confessions of these poor accused people , do altogether mis-interpret their confessions for the upholding of such lyes , for the broaching whereof they have formerly mis-interpreted and belyed the scriptures ; for let but any man that is wise , and free from prejudice , go and hear but the confessions which are so commonly alleged , and he may see with what catching , and cavelling , what thwarting and lying , what flat and plain knavery these confessions are wrung from poor innocent people , and what monstrous additions and multiplications are afterward invented to make the matter seem true , which yet is most damnably false , and flat against christian light , and human reason to beleeve . and for such as can hardly beleeve that melancholy , or distemper of body , and troubled phantasie , can cause people to imagine things so really , as to confess them to their own destruction , though most false and impossible ; set them but consider the late example of a grave minister about the isle of ely , who by a troubled phantasie was so deluded ( or rather did so delude himself by weakness of phantasie and imagination ) as he reported that an angel told him , that the judgement day should be upon the next friday ; by which report many of the inhabitants were much troubled till the day was over ; if then a grave minister may be mis-led by phantasie , and distempered minde ; how much more plain common people , who have such accusations brought against them as are sufficient to break their brains ? further i say , that if the man of sin spoken of in the second to the thessalonians , chap. . had not broached these errours to the world these confessors had had no such lying imaginations to confess , for their confessions are not from themselves , but from the devil , that so he might delude them that love not the truth , but do urge , and seek such confessions against the truth , as it is said in the eleventh verse , for this cause god shall send them strong delusions that they should beleeve a lye , &c. ninthly , some will object , and say , they have helped search , and have found biggs , and privie marks upon such as have been accused to be witches ; but i demand of them , where doth the scriptures teach us that a witch is known by biggs , or privie marks ? i also answer , that very few people in the world are without privie marks upon their bodies , as moles or stains , even such as witchmongers call the devils privie marks ; which marks astrologians do affirm to be the characters of the stars , variously fixed upon men according to their nativity , and many an honest man or woman have such excrescences growing upon their bodies , as these witchmongers do call , the devils biggs ; as for example ; there is a disease often found in men or women in the seat of people , called hemorroids , or piles , or the swelling of the hemorroids veins , a disease well known to physicians , many times swelling forth in the seat of people that are ful of melancholy bloud , and are often found in fashion like biggs , and sometimes issuing forth bloud , and for this disease many have been accused by ignorant people , and put to death for witches ; this was part of the evidence that was brought against master lewis a minister , executed at berry , in the year . there are also found often times excrescences upon the bodies of men and women , called verrucae pensiles by the physicians , as we may read in leonartus fuchsius , in the third book of his institutions of physick , chap. . where he reckoneth up the several preter-natural tumors of mens bodies ; these are a certain kind of long fleshie warts , in fashion of biggs , or teats , and do grow commonly on honest people , or any sort of people , and upon beasts , and yet for these excrescences being but outward tumors of the body , many innocent people have been condemned and executed . another tumor is found by the physicians , called thymion both in greek and latine , rising on several parts of the body like biggs , or teats , these and other kindes of preternatural tumors , of which we may read in physick authors , which sometimes being fell , and full of pain by reason of the rankness of bloud that feedeth them , and therefore issuing forth bloud , are called of ignorant witchmongers , devils biggs . there be also some natural parts of the body called by a general name glandulae , and by a particular name tonsillae , in the jaws of people , and in some people do plainly appear under the tongue like little biggs , which some ignorant witchmongers having found in people , have taken them as a great evidence against poor innocent people , and for these have many been executed ; but let any wise man consider , what body , of whatsoever constitution , especially of poor people that commonly want food , can spare a daily exhausting of bloud to nourish imps sucking them , without an exhausting and over-throwing of their own natural lives ? wh●reas few poor or old people , but through want of nourishment and weakness of nature , have rather want of bloud , than an overpluss of bloud . there be also often found in women with childe , and in women that do nurse children with their breasts , and in women that by any accidental cause do want their menstruous courses , certain spots black and blew , as if they were pinched or beaten , which some common ignorant people call fairy-nips , which notwithstanding do come from the causes aforesaid ; and yet for these have many ignorant searchers given evidence against poor innocent people . but if any man will yet further cavil against philosophy , and physick rules , then let him shew me any such description of a witch in all the scriptures , as biggs , or teats , or privie marks , or imps sucking them , or kept by them ; and further i say , that for any kinde of biggs , or any things like biggs , more than hath been found by physicians to be preternatural tumors , or diseases of the body , or else natural parts , to beleeve , is folly and madness , and to affirm , is a phantastick lye , invented by the devil , and the pope . tenthly , some men will object , and say , if witches have not power to afflict , and torment , and kill people and cattel , how cometh it to pass that after the angring of such an old man or woman , or such a lam● man , or woman , that came to my house and desired relief , and i rated her away , and gave her no relief , or did not give her that which she desired ; such and such crosses and losses came upon me , or such a childe was taken in such a manner , with such a sickness , presently after , or within few days after his or her coming to my door ? to this i answer , they that make this objection must dwell very remote from neighbours , or else must be known to give very little , or no relief to the poor , if it can be said at any time when a cross cometh upon them , that one poor body or other hath not been at their door that day , or not many days before , let it happen at any time whatsoever ; shall this then be laid to the charge of him , or her that came last begging to their door ? then by that reason no man in england can at any time be afflicted but he must accuse some poor body or other to have bewitched him ; for christ saith , the poor ye shall have always ; and i think no man of ability is long free from poor coming to his door . secondly , i answer , god hath given it as a strict command to all men to relieve the poor , levit. . . and in the next chapter it followeth ; vers . , . whosoever hearkneth not to all the commandements of the lord to do them , ( whereof relieving the poor is one ) the lord will send several crosses and afflictions , and diseases upon them , as followeth in the chapter , and therefore men should look into the scriptures , and search what sins bring afflictions from gods hand , and not say presently , what old man or woman was last at my door , that i may hang him or her for a witch ; yea we should rather say , because i did not relieve such a poor body that was lately at my door , but gave him harsh and bitter words , therefore god hath laid this affliction upon me , for god saith , exod. . . . if thou any way afflict widdows , and fatherless , and they at all cry unto me , i will surely hear their cry , and my wrath shall wax hot against thee . thirdly , i answer , as aesop saith in a fable , volunt homines ut plurimum quando suâ culpâ aliquid sibi acciderit adversi , infortunam vel daemonem culpam conferre , ut se crimine exuant ; and in his moral he saith , hom●nes min●me veniâ d●gni sunt qui cum liberè pe●cent fortunam vel d●emonem accusant . so may i say of the most part of the world , who if by their own folly and negligence they wrong themselves their children , or their cattel , they then accuse their neighbour of witchcraft , or if by their sins they bring down gods judgements , they then say they are bewitched , ascribing all to the devil and witches , never beholding gods hand , or acknowledging that god is just , and themselves sinners . eleventhly , some wil stil object and say , what though there be no murther●ng , nor afflicting witch m●nt●oned in the scripture , nor any command given to put w●tches to death for murthers , may not this common opinion of all men go for current , unless we can prove it by scr●ptures ? what shall one or two mens op●nions be preferred before the common tenent of all men ? to this i answer , it was the common tenent of all the heathen , that idols were gods , and ought to be worshipped ; it was the common opinion of all the scribes and pharisees that it was a sin to eat with unwashen hands , and yet the scripture telleth us that these things were false . secondly i answer , god gave his laws , that we should add nothing to them nor take any thing from them , deut. . . why then should any man be so bold , contrary to the commandement of god , to make it a law to put poor people to death , upon foolish and feigned suppositions , or by the common tenent , and general blinde opinion of people without ground in the scriptures ? twelfthly , some will yet object and say , if we may not conclude murthers and trials of witches from b●ggs and privie marks , and sinking , and swimming in the water , because we have no warrant or mention of such trials in the scriptures , then by the same consequence we may not try a murtherer by any trial but such as is mentioned in the scriptures ; but this is taken for granted , that if a murthered man bleedeth new and fresh , when the murtherer is near the dead carcase , it discovereth the murtherer , and many murtherers have been discovered by gods providence in that manner , and have confessed the murther , and yet there is no warrant for this trial of a murtherer in scripture . to this subtile argument i answer , that a judge may be too presumptuous in condemning a man upon any such evidence as that is ; for a dead body will for the most part bleed fresh and new , if it lyeth two or three days unburied ; as it is often seen in those that dye a natural death upon their bed , and not murthered , the bloud doth many times issue out of their mouthes in great abundance , at such times as the humours of the body begin to putrifie ; and by the same reason a murthered body will , when it hath lain two or three days , issue forth bloud , both at the mouth , and at the wound , whether the murtherer be present or not . and what if god by his providence hath so brought it to pass sometimes , that the murthered body hath bled when the murtherer hath been present , and so at the sight of the bloud the murtherers conscience hath so accused him that he hath been driven to confess the murther ? we may not thence conclude , or argue , that this is a certain trial of a murtherer , without his own confession , or other manifest proofs , for by that means we may sometimes condemn a guiltless man that standeth by ●t the same time of issuing forth bloud from the dead body , which is a common and a natural thing . secon●ly , i answer this subtile objection thus , murther by the hand is a certain thing , we know it by experience , and also the scripture speaketh of it , and for the trial and finding out of murther , when we finde a man murthered , wee have an ordinance in the scriptures , deut. . the seven first verses , they were to make diligent inquisition according to the law of moses , and in the seventh verse every man ought to clear himself that his hand hath not shed the bloud of him that was slain ; and if god blesseth his own ordinance of making such strict search and inquiry , by this wonderful and miraculous kinde of bleeding ( as you suppose it to be ) yet there is the ground of it , it is his own ordinance , and therefore god blesseth it , and discovereth the murther ; but now to apply this to a witch , there is no consequence at all , for when we finde a man dead , or when any party is diseased , we have not any ordinance in the scripture to make search who hath bewitched such a man , or killed such a man by witchcraft , but whose hand hath slain him . as also in numb . . . who hath smitten him with an instrument of iron , or any material instrument , or hand-weapon ; wee may not then expect that god should answer mens fancies , and vain imaginations of murthering by witchcraft , that have no ordinance in scripture , as he doth his own ordinances ; and for sinking , and swimming , biggs and privie marks , that may as well happen to one man as to another , to make them signs and trials of witches , or murtherers , is a groundless thing , and indeed at first invented by the popes inquisitors , who rather than they would not insnare whom they aimed at to put them to death , they would make any thing a sign or token of a witch ; and if all these signs that these popish tyrants have affirmed to be signs , were as they say , true signs of witches , then all people under the heavens might be by one sign or other proved to be witches ; these signs may as well signifie a thief , or a cut-purse , as a witch , being indeed no signs at all . thirteenthly , some will object and say , if we may not suppose that witches can kill , or afflict people by witchcraft , except we have ground and warrant for it in the scriptures , then by the same reason we may not hang a thief for felony , for by the scriptures he ought to have restored four-fold , and we finde no warrant in scripture to put him to death ? to this it is answered , to put a thief to death for theft , is either lawful , or unlawful ; if it be not lawful by the scriptures , though a thing commonly done , then we may not prove any thing lawful by instancing in a thing unlawful . secondly , if it be lawful to put a thief to death without warrant from the scripture , as yee suppose it to be , yet therein we go beyond our warrant , only in the matter of punishment , which punishment yet falleth upon the guilty thief , who is certainly convicted by infallible testimony , according to gods ordinance ; but whosoever putteth man or woman to death for bewitching people to death , or for afflicting man or beast with diseases by witchcraft , goeth beyond his warrant in matter of guilt , for the scripture no where saith that a witch was , or can be guilty of any such thing as killing by witchcraft , or afflicting by diseases , or any cross or adversity by witchcraft upon men or cattel , and so in this we sin not , in inflicting greater punishment upon a witch then is due by the law of god ( for by law we ought not to suffer a witch to live ) but the sin is , in inflicting punishment upon the innocent , in condemning them for witches which are not witches , for a witch in the scriptures is only a seducer of the people to idolatry , and for killing without a stroak of the hand , or some material instrument , god claimeth it as his own prerogative proper to himself only , deut. . . sam. . so that imputing it to any other , is against the scriptures . fourteenthly , some will object and say , although there were no murthe●ing witches spoken of in the scriptures , or any such d●scription of a witch , as one that maketh a league with the devil , or that lyeth with incubus , or succubus , or that hath imps , or biggs , or privie marks by which they are known , yet such may be sprung up since the scriptures were written , as new sins increase daily . to this i answer , if there be new sins it must be in reference to the law , for that maketh sin to be sin , because it is a breach of the law ; now , no man may adde any thing to the law of god , deut. . . and therefore we may not suppose that there be any sins that are not mentioned in the law ; also such sins are not mentioned in the gospel ; and saint paul saith , whosoever preacheth any other gospel than that we have received , let him be accursed , gal. . . fifteenthly , it hath been objected by some , that a iudge , or a iury-man , is not to question any truth of opinion concerning the power of witches , or what witches are , but to be guided by the law of the nation , and to go according to the evidence of witnesses , and if any one will come and witness upon oath against any men or woman , that he or she is a witch , the iury ought to cast her , and the iudge ought to condemn her . to this objection i answer , deut. . . at the mouth of two or three witnesses shall he that is worthy of death be put to death , but at the mouth of one witness he shall not be put to death . it is taken for granted , that a man or woman is sometimes given over to bear false witness , therefore god hath made it one of his commandements , thou shalt not bear false witness ; and here in deut. . . god hath given us this rule to avoyd false witness , that one witness shall not pass as a sufficient evidence upon life and death , and yet many have wrongfully suffered death at the mouth of one witness , contrary to this law , without examination of the condition of the witness , whether mad , or foolishly presumptuous , or malicious . secondly i answer , where two or three witnesses are to pass for true evidence against any person , it is to be understood only in matters prescribed by the word of god , as murther by an instrument smitten , or cast at a person , or by the hand , or by some apparent infallible way , numb . . , &c. but not in matters that are no way grounded upon the word , but are flat contrary to the word of god , and are only mens imaginations , for we have no warrant to put any person to death upon any imaginary offence ( if it were likely that two or three should agree together in such a testimony ) neither ought a judge , or any magistrate to administer an oath , or take , or hear an oath in any thing moral that is not prescribed in gods word , but only imaginary ; and if two or three would swear point blank against any person to be a witch , they ought not to be suffered to swear against any in that manner , except it be to swear against such witches as the scripture speaketh of , according the whole discourse of this book , and therein also they ought to give a reason of their oath , and the judge and jury to consider it . thirdly i answer , that oathes that have been usually taken against many persons in that kinde , are not to be regarded , though true ; as that such a one hath been seen to have a rat or mouse creep upon her , or under her coats , or was heard talking to her imps , these are not material testimonies , but are foolish and sensless arguments , not grounded in the word of god. further , if the witnesses can swear that any person keepeth and feedeth imps , it is not a material oath , for it is as lawful to keep a rat , or mouse , or dormouse , or any creature tame , as to keep a tame rabbit , or bird ; and one may be an imp as well as another , and so may a flea or louse bythe same reason ; and so the devil need not go far for a bodily shape to appear in , or to suck mens or womens flesh in ; and if these were material oathes , who then may not be proved a witch ? and yet there was an honest woman ( so always formerly reputed ) executed at cambridge in the year . for keeping a tame frogge in a box for sport and phantasie , which phantasie of keeping things tame of several species is both lawful and common among very innocent harmless people , as mice , dormice , grashoppers , caterpillers , snakes ; yea a gentleman , to please his phantasie in trying conclusions , did once keep in a box a maggot that came out of a nut , till it grew to an incredible bigness ; all these are arguments of no force ; yea i further say , if two or three would swear that they saw such a creature suck any persons fl●sh , it doth not prove it to be a devil , or that the devil is in it , or therefore the person a witch . lastly i answer , if a judge , or a jury be bound by the law of the nation to proceed according to that law , yet they are bound more by the law of god to proceed according to his law , and if there be any law of any nation made to put to death people for any supposed imaginary witchcraft , not spoken of in gods word , that law ought to be abrogated , for we may not adde to gods law , deut. . . and in the mean time , that nation that maintaineth such a law , that judge , that jury which prosecuteth such a law ( being not grounded in , but contrary to the law of god ) they all hazard themselves under the curse of gods law , exod. . , . sixteenthly , the last and wisest objection is this , it is maniest in the scriptures that a witch may kill by witchcraft , for it appeareth numb . . . that after balaam had tried all ways to curse the people , there dyed of the people twenty four thousand , and although he could not hurt them by inchantment ( as he affirmeth chap. . . there is no inchantment against israel ) yet it appeareth , revel . . . that he taught balac to lay a stumbling-block before the people , in int●cing them to commit idolatry , which brought down the anger of god upon them that they dyed , numb . . . to this i answer , this indeed is the only witchcraft that can kill or hurt any man ( according to the whole discourse of the first book , of this treatise ) seducing the people to idolatry , whereby they do cause them to provoke god to anger , and to strike them in his displeasure ; and this is the doctrin we ought to learn by the history of balaam , yea this is the only witchcraft that is summarily included in all the nine tearms of description , deut. . , . ( being the discourse of my first book ) and to shew any proof of any sort of witches in the scriptures , i challengeall witchmongers , yet some will forsake the scriptures , and confute me strongly , with a repetition of some of bodins lyes , or the like stories , telling them for truth . but for all such as do still labour , by objections , cavils , inventions , and imaginations , to uphold the old traditions and errours of that grand witch the pope , and his train , concerning witches , and their power , and not rather to cleanse the world from these doctrins of devils ; let them take heed that the saying belongeth not to them , that stephen spake to the jews , acts . . yee stif-necked and uncircumcised in heart and ears , yee do always resist the holy ghost , as your fathers did , so do yee ; as it is written , thes. . , , . because yee received not the love of the truth , that yee might be saved ; for this cause god hath sent you strong delusi●ns , that you should beleeve a lye , that they all might be damned who beleeved not the truth , but had pleasure in unrighteousness . a conclusion . he that groundeth his opinion upon phansie and human traditions , and reports , without light , and rule of the scriptures , is like a man groping in the dark , who for want of light rusheth his face against the door . but if any man will forsake blinde imaginations , and be guided by the light and rule of the scriptures , he shall finde by them , that witches are only false prophets , who used several deluding impostures to deceive the people ( according to the whole discourse of the first book of this treatise , and these were not poor men and women , such as are commonly executed for that falsly-imputed crime of witchcraft ) but were open practicers of their several witchcrafts , to delude and seduce , and those had not their craft from a familiar , or by making a league with the devil , as hath been commonly imagined , but were in a manner learned , and used books written for that purpose , to teach them their manifold impostures , whereby to gain a maintenance among the people , by making them beleeve they were prophets ; as wee may read , acts . . many of them being converted by the powerfull preaching of the gospel , brought their books , and burnt them before the people ▪ these books containing such subtile devices as were practised then by the false prophets , or witches of the time , to deceive the people , and now adays by the popish rout , and by our common wizzards . but now for the thousands of people that have been executed for witches in several parts of the world , by the common manner of fond , false accusations , at whose hands will god require their bloud , but at the hands of the whore of rome , and of those that have joyned with her in her abominations ? revel . . . in her was found the bloud ( not only of saints ) but of all that were slain upon the earth . this doubtless must be understood of those that are unjustly slain , and who are they , but such as are slain by wrongful accusations ? which wrongful accusations are occasioned by the devillish doctrins wherewith she hath defiled the nations . further i say , that this doctrin of witches power is the main strength of antichristian policy ; for whereas that romish whore knoweth , that in all nations the civil magistrate will hold his power , and not resign it to her , to have absolute power to kill for religion , she maintaineth this damnable doctrin to this end , that under the name of witches she may melt away all whom she feareth , or suspecteth will be opposers of her antichristian pride , and herein she ingageth the civil magistrate , by her subtill doctrin , to cut off whom she pleaseth : and how can that be said to be a government for the defence of peoples lives and estates ? where contrary to all law these villains can steal away both life and estate from whom they please ( except from such as are in places of dignity , or so well esteemed in common-wealths , or have such friendship among the potent of the land , that thereby they are able to withstand their adversaries ) and these poor accused people have no redress , or help at the hands of the magistrate ; but he who ought to be their defender is bewitched , and ingaged against them ; he is taught indeed not to suffer a witch to live , but never truly taught who , and what are witches ; and that many times they that ingage him by their lying doctrin , are the very witches themselves , aimed at in the scriptures , that ought not to be suffered to live . the third book : shewing the vanity of some english vvriters concerning vvitches . bodinus , hyperius , hemingius , and other popish bloud-suckers , mentioned before in the second book of this little treatise , having defiled the world with their abominable inventions , contrary to the sense and truth of gods word , their devillish doctrins being already declared sufficiently to be wholly dissonant to the word of god ; yet some of our english writers ( who otherwise might seem to have been wise and learned men ) have defiled their pens with these groundless phantastical doctrins , which vvriters are briefly these . the first is iames bishop of winton , setting forth three books , called daemonology , in the name and title of the works of king iames ( and whether the bishop or the king were the composer of that work , i stand not to argue ) which vvorks are collected out of these popish writers before mentioned , which the author acknowledgeth in the preface to his book , where he alledgeth bodinus , hyperius , and hemingius for confirmation of the truth of the matter contained in his vvorks , but not a jot of scripture is produced in all the vvork , if rightly interpreted , to prove it to be truth and yet the author himself confesseth of bodinus , that his book of daemonomanie is collected with greater diligence , than composed with judgement ; and truly i wish every wise man ( that desireth to be resolved in his judgement concerning these opinions ) to observe that passage ; or if he be such a one as can read , and search the severall writers of this subject of witchcraft , let him observe the variety of their opinions , how few of them do agree in one tenent , or in their manner of writing , by which it is easily concluded , that all their traditions are but phantsies , contrary to the sound of gods word ; even as a wise judge , examining several witnesses of one thing , if he findeth not their testimony to agree , he concludeth , that they compacted together to witness a thing false ; and truly , although wise and learned men have been deluded by these lying inventions , yet compare but their opinions one with another , and also with holy writ , and you shall finde , that all their opinions are but one monstrous devil , striving to get the mastery of the spirit of truth ; and whether this work was either composed by king iames , or by the bishop , may be very well suspected , or rather by some scotish man , blinded by some scotish mist , who desired to set forth his own tenents for the upholding of popish errours , and popish writers , sufficiently confuted before by scot , in his discovery of witchcraft , he not being able any whit to answer scot in his discourse , laboureth to uphold false tenents and doctrins , by the authority of a king , because he could not finde any thing in the scriptures to uphold them , or to answer scot , as wee may read in the preface , that his whole aime is at scot , whom he falsly chargeth with the tenent , and affirmation , that there is no such thing as witchcraft ; whereas scot in all his whole book saith no such thing , but only that witchcraft is a craft of deceiving , and seducing the people , and not of killing and making barren , and raising winds , and such like inventions ; he that readeth that preface , and seeth how scot is first and chiefly aimed at in the whole work , might presently expect that in the work he should finde scot notably confuted , or at the least in some way answered , but reading over the vvork , he shall finde not one thing or other answered at all , but only a bare affirmation of such tenents , without any ground , or warrant of the scripture , which tenents were confuted by scot , by the scriptures ; so that for any man to answer that work of the author at large , were only to do that which scot hath already done , in confuting bodinus and others ; and whereas this author pretendeth a refutation of scot , he hath done nothing else but written again the same tenents that bodinus and others had before written , and were by scot confuted ; like an obstinate disputant , that rather than he will not hold his argument , though never so foolish , he will deny the conclusion . one disputant wisely and plainly proveth that a thing is , and the other foolishly saith still it is not ; or one proveth that a thing is not , and the other foolishly still saith it is ; by which way of arguing a childe may hold an argument against a learned doctor , though never so false . yet for the answering of the tenents of this author in that work , first , he saith in his first book , as also in the preface , that witches can by the help of the devil cause to be brought unto them all kindes of dainty dishes for their delicious maintenance ; ( and yet say i , how many poor lean starved people have been executed in several places for witches ) and for the truth of this doctrin , he bringeth no place of scripture to prove it , but only affirmeth it to bee true , for these reasons ; first , the devil is a thief , and delighteth to steal . secondly , he is a spirit , and therefore can subtilly , and suddenly transport the same from whence and whither hee will ; by which way of argument , rejecting the scriptures , a man may affirm for truth any vain imagination , be it as absurd as this former ; as , that the devil is a thief , and therefore hath a mountain of gold , which he hath taken out of every mans . purse , and heaped up in hell , which he being a spirit , hath easily transported from the earth , and therefore are so many men hastening to hell , because there is abundance of gold ; but if such foolish arguments as these were of any force , what need then any scripture to teach us the truth ? but if we examine the truth of this doctrin by the scriptures , it will prove for want of ground in scripture very phantastical , and in opposition to the truth of the scriptures very blasphemous ; for hereby we should yeeld still that what was done by the angel of god in miraculous manner , bringing food to elijah , king. . . may be done by the devil , bringing variety of food to them that serve him ; and whereas god by a miraculous hand brought his people through a barren wilderness , and fed them in that wilderness ; the same thing might as well have been done by the devil , who ( saith he ) can bring his servants all manner of dainty dishes . this that is already written were enough to disable , and make voyd all the three books of daemonologie written by this author ; but yet for the satisfaction of such as will expect a methodical answer , i will begin with his works in order as they stand , and in brief shew the vanity of them ; as for example , he saith in his epistle to the reader , sorcery and vvitchcraft are different from magick , and necromancy , and yet in the first chapter of the second book , he saith , the maid spoken of in the sixteenth of the acts was a vvitch , because she had the spirit of python , and yet we finde in the scripture , that they that had the spirit of python were also necromancers ; how then can this distinction hold , that vvitchcraft differeth from necromancy ? for by that distinction a pythonist were a vvitch , and a necromancer not a vvitch ; yet what was the pythonist of endor but a necromancer , pretending to consult with the dead ? and necromancy was the pretence of all that were said to have the spirit of python ; that was , that they consulted with the souls of the dead , as in plutarch , and also in holy vvrit , as in isa. . . ( it is manifest in any tongue but our english ) which in tremellius translation is to this sense ; for when they shall say unto you , ask counsel of those that have the spirit of python ( or the imposture of oracling ) and of south-sayers , should not a people ask counsel of their god ? shall they ask counsel of the dead for them that are living ? so then it is plain , this distinction is wholly dissonant from scripture , and that this author wrote not according to scripture , but by phantasy and imagination . and now for his first book , and the whole discourse of it , he layeth this foundation , he produceth these places of scripture to prove that there is such a thing as witchcraft and witches , exod. . . sam. . . acts . acts . and here he never searcheth the sense and meaning of these scriptures , but proveth that witches are , which thing no man denyeth ; and yet mark but his proofs , exod. . . which is taken for a jugler , or one that worketh false miracles to deceive and seduce , in the same sense is to be understood , acts . , . concerning simon magus who was a jugler and magician ( jugling being one main part of magick in the scripture discourse ) such were pharaohs magicians , which magicians this author distinguisheth from witches , and yet would prove by these places that there is such a thing as witchcraft and witches ; so likewise sam. . . rebellion is as the sin of divination , from hence hee would prove witchcraft also , and yet his distinction denieth that necromancers ( whose main drift was to give divinations , by consulting with the dead ) are witches ; and this is the sum of his first chapter , where any wise man may see how he hath lost himself in proving , and not able to prove that which is easily proved , and that which no man denieth , that there is such a thing as witches and witchcraft ; for all the rest of his discourse in his first book , it is to prove that there are magicians and necromancers , which thing no man denieth according to the scriptures ; but though this be a true conclusion , yet it ariseth not from his proofs before mentioned , according to his own distinctions , for he produceth those proofs only to prove that there are witches , which yet he distinguisheth from magicians and necromancers ; how vainly then doth he raise from these proofs a discourse of magicians and necromancers ? and furthe r , in all this discourse , he writing only according to his own imaginations , without grounds in the scriptures , or in arts , and sciences , he runneth into gross absurdities , as in the third chapter , that judicial astrologie is attained by circles and conjurations , raising of spirits to resolve their doubts , which sheweth how little reading he had in that science ; and in the fourth chapter he bringeth in healing by charms , and stones , and herbs , as if by his method they were a part of astrologie , and not only in that hath he shewed his weakness , but in reckoning stones and herbs among magick charms . in the fifth chapter he saith , magicians conjure the devil in a circle , and if they miss the least circumstance , the devil breaketh into the circle , and carrieth quite away body and soul ; and yet saith , a little before , in the same chapter , that the devil having prescribed that form of doing , that he may seem to be commanded thereby , will not pass the bounds of those injunctions ( circles ) . in the sixth chapter he talketh , that they make a league with the devil written with their bloud , and so learn of him to play jugling tricks , and tricks upon the cards and dice ( in which also he sheweth himself but a silly gamester , in thinking such tricks cannot be played without a league with the devil ) and yet by his distinctions , and by his whole discourse , he saith , these magicians ( though in league with the devil ) are no witches , which is contrary to the general tenent that ever was of his own sect ( that is , where such a league was made , it made a witch ) but to speak the truth , the ill coherence of the writings of his , and all other writers of that sort , sheweth , that they have no ground but phantsy , and fiction , for any league or transaction with the devil , either by magician or witch ( to use his own distinction ( though senceless ) either in scripture , or human reason guided by the scripture , and this is the whole scope of his first book . in the first chapter of his second book he refuteth himself , and plainly confesseth ( though dully ) that all his former proofs of scripture concerning witches were to bee understood only of magicians , and not of witches ; but saith he , though that be true , yet the law of god speaketh of magicians , inchanters , diviners , sorcerers , and witches , and whatsoever of that kinde that consult with the devil , but doth not say where the law speaketh so , nor where such are said to consult with the devil , but letteth it pass for granted which yet i will grant ; thus farre the law of god speaketh of magicians , inchanters , diviners , and sorcerers , but not of witches distinct from these , for these were witches in all the scripture-sence , and diviners were magicians , and magicians were sorcerers , and inchanters were witches , and so were all the rest ; but still mark how he laboureth to produce some proofs beyond all this , whereby he would make a witch somewhat ( he cannot tell what ) distinct from magicians , diviners , inchanters , and necromancers ; for saith he , the maid that followed paul crying , acts . was a witch , whose spirit of divination was put to silence , saith he , and she was a witch , because she did not raise the devil , but hee spake by her tongue publickly , and privately , and that by her consent , and this is his ultimate proof of a witch ; which i grant ; she was a witch , but why distinct from the rest ? what was she more than a diviner ? and the scripture saith she had the spirit of python , which was a spirit of lying prophecie or divination ; and saith he , she was a witch , because the devil spake by her tongue , and that by her consent , as if he spake not by the tongue of all diviners , inchanters , pythonists , south-sayers , necromancers , and all false prophets , and that by their consent ; she was a witch saith he , because she raised not the devil , but yet say other writers of his sect , they are witches that raise the devil , and she had been a witch if she had raised the devil ; and he himself in his seventh chapter saith , devils are made commonly to appear by witchcraft ; from these grounds in scripture , ( which are all spoken of deceivers , and false prophets , according to the whole discourse of my first book , which indeed were witches in the scripture-sense , though weakly discovered by this author ) he goeth on presumptuously in the second and third chapters , to say that witches are such as do compact with the devil , and in great number meet in houses , and churches , and adore the devil in pulpits , and learn of him to do mischief , and do render account at their several meetings , what mischief they have done for his service , and to kisse his hinder parts for adoration , and this is all the scope of his second and third chapters , without any tittle of proof from scripture , but only confession of condemned people ( which is no proof ) being contrary to scripture and reason , and ( all circumstances considered ) is no confession ; for as he dully argueth in his first chapter , that because they are loath to confess without torture , therefore they are guilty ; we may argue the contrary , they therefore are not guilty , their confession being extorted , which confession yet he would argue to be true , because saith he , the devil was worshipped among the heathen , and gave oracles , and responses , and was honoured with bloudy sacrifice , and gave divinations by the intrals of beasts ; but although these things were done by heathen people that worshipped idols , and had oracles , and responses from their idol priests ( which were the witches , and false prophets of the times ) and in that sence might be said to worship the devil , as in cor. . , . ( because the devil was in the idols , or rather in their priests , and so by them wrought delusions under the mask of idols ) yet what consequence is here , that because the devil was in this sence worshipped publickly by idolaters , that therefore he is now privately worshipped by the great conventions and assemblies of witches ? or where do we read in scripture , that witches were such as did meet to worship the devil ? they were indeed such as seduced people to worshipping of idols , by the delusions of the devil ruling in their hearts . and in the fourth chapter he saith , that vvitches can be transported in the air , by the devils help , because habbakkuk was transported by the angel , in the history of daniel apocrypha , which if this were a true story canonical , yet what absurdity is this , to equalize the devils power with the power of god by his angel ? and what consequence is here ? if the angel did so transport , therefore the devil doth transport ; and yet this is the whole scope of his fourth chapter . in the fifth chapter his whole scope is , that vvitches can make pictures of vvax , or clay , and rost them , and so consume the party whom they intend , and can receive from the devil stones and powders , and by them cast on can cure diseases ; that they can raise storms and tempests , and do many strange things , and that no man is sure to escape their vvitchcraft , which as i have shewed in my second book , are not only inventions and fictions of antichrist , without groun● in scripture , but flat against scripture , and the faith o● christians to beleeve . and whereas he saith further , the devil can witches to poyson people , i answer , so he may teach any man else that will undertake it ; for that is not any whit more essential to a vvitch than to any other murthering-minded man or woman , no more than stabbing with a knife or dagger . the scope of the sixth chapter is , that the devil appears to vvitches , and teacheth them to do mischief , but yet they have not power to hurt a magistrate ; but sure if vvitchcraft consisted any whit in the art of poysoning , why then is the magistrate free ? for certainly many magistrates , yea judges , and kings themselves , have been poysoned ; hath a vvitch then less faculty in poysoning magistrates then other men have had ? why then is their craft counted so dangerous ? the scope of his seventh and last chapter is , that spirits did more commonly appear in time of popery than now , and the reason thereof he giveth before he proveth it to be true ; that is , that the gospel hath dispelled those spirits that were wont to appear . this reason hath a smooth pretence if it were given of a true thing , but the thing which he argueth upon is not true , for there were no more spirits seen in time of popery than now ( and that is just none at all ) but there were more lyes reported by papists , and in time of popish ignorance , than now , and the gospel indeed hath dispelled those popish errours which were wont to deceive the people more than now ; and who so denyeth that spirits appear , he saith they are sadduces , whereas yet there was never any such dispute among sadduces , whether spirits did appear visible or not ; neither were the pharisees that opposed the sadduces so silly as to affirm any such thing ; but if any such thing were , as visible apparition of spirits , doubtless it had been no controversie , for the sadduces might have seen them as well as the pharisees ; this is the scope of his first and second book . and here i am compelled to go back again to the third chapter of the first book , to answer one of his tenents , which i think very material to be answered out of order , because if i had taken it in order it would have spoyled my method in answering so curtly as i have done , ( his writing being somewhat immethodical . ) look in his first book , the third chapter , and see how he by the bare signification of a word , laboureth to ground an absurdity , saying , necromancy is one that prophesieth by the dead , and that is , saith he , one that consulteth with the devil , assuming the body of the dead party ; but as i have said , what logician doth not know that it is not a legal manner of arguing , but most absurd to draw a conclusion from the bare signification of words , or from what words may signifie ? but he that argueth truly , must argue as the words are taken , and not as they may signifie , and also search the original sence of the hebrew , and yet for the word it self ▪ it hath not the least signification of the devil , or that the devil can assume a dead body , or the least signification of prophecying by the devil , but only by the dead , according to the vain tenent of the heathen , that the souls of the dead ( by reason of their perfect estate after this life ) could inspire men living upon the earth , with knowledge of things to come , in which pretence these witches called necromancers used divinations , or lying prophecies , as manifestly appeareth in plutarch , de . defect . orac. and by scripture , as i have shewed more fully in the ninth description in my first book ; and as for that tenent , that the devil can assume and raise a dead body , it is most absurd and blasphemous , for it was by the divine miraculous power of christ upon the cross , that the bodies of the dead were raised for a time , and appeared unto many , matth. . , . from whence the centurion acknowledged christ to be the son of god , knowing , that such things could not be done but by the mighty power of god ; yet if this absurdity were true , that the devil could assume the bodies of the dead , it makes nothing to prove their common main tenent , that witches are such people as can kill by witchcraft , for a necromancer is only one that taketh in hand to prophesie by the dead , or to give divinations , and not one that kille●h , or witcheth people to death ; neither doth it agree with this authors distinctions to hold any such tenent , that a necromancer is one that consulteth with the devil assuming a dead body , for he saith in his sixth chapter of his second book , and also in the third chapter of the third book , that the devil appeareth to witches , and they consult with him , having assumed a dead body ; why then doth he in his former distinctions make a difference betwixt a necromancer and a witch ? and now to proceed to the third book , as followeth , he laboureth to prove in his third book , that the devil can appear bodily , and doth commonly haunt houses and fields in shape of men departed this life , and sometimes as fairies , sometime in manner of brown●ng ( as he calleth it ) that is it that by our old wives fables is called robin good-fellow ) and that these are true , and not false fables , and for that in his first chapter he allegeth , isa. . . where it is said , that zim and ohim shall dwell in their houses , and iim shall cry in their palaces , which saith he , are in the hebrew the proper names of devils ; but ▪ how erroneous this exposition is , let them that can read the hebrew text see , and for them that cannot read the hebrew text , let them read the latine translation of iunius and tremellius , which is thus ; et recubabunt ferae illic , & implebunt domos eorum noxia animaliae ; hab●tabuntque illic ululae , & scopes saltabunt illic , clamitabitque terrificum an●mal in viduatis palatiis ipsius , & serpens in templis voluptariis : that is , wilde beasts shall lodge there , and hurtful beasts shall fill their houses , and owls shall dwell there , and night-birds shall hop there , and a dragon shall cry in their desolate palaces , and the serpent in their pleasant· temples ; ( tremellius in his marginal notes saith , terrisicum animal , id est draco ) those were all only such creatures as do commonly inhabit desolate places ; the prophet speaking in the former verse of desolation that should come upon the land ; and indeed the devil hath least to do in desolate places , and is most busied where people are most ; but had zim and iim been the proper names of devils , it had not made any thing to the purpose , to prove that the devil walketh up and down in corporal appearance , for it is said , revel . . . that the devil dwelt at pergamus , and yet it is not meant that he was there seen at all to appear in any shape , but was there in the hearts and works of wicked men ; but such is the manner of all that are tainted with popish tenents , that they would have people conceive of the devil , that he is some ugly terrible creature to look upon , some black man with a pair of horns on his head , and a cloven foot , and a long tayl , or some monstrous beast that inhabiteth in woods , and walketh about in the night to scare people , and this doctrin is maintained by popish writers , least people should discern that the devil is in all their popish doctrins and actions , and in the hearts of all popish seducers , and deceivers of the world . further , in this his third book he talketh of incubus , and succubus , as if it were an undoubted truth that the devil lyeth commonly with witches of both sexes , having copulation with them , but for this he hath not the least scripture , nor the least seeming argument , but only constrained , extorted , belyed , nullified confession of poor condemned people , which is the only argument for all the devillish tenents of all writers of this sort , and yet they begin with scripture , saying , thou shalt not suffer a witch to live ; and upon this they raise a long discourse , contrary to all scripture , and truth , and possibility , all which they will father upon the scriptures , and yet when they are pinched by dispute to prove their tenents by scripture , they fly off to confession ; this confession i say is in all the discourse of this author his only argument ( which is no argument ) and yet he pretendeth his discourse to be grounded on the scriptures , and in that pretence in his last chapter he concludeth his whole discourse with the law of god , saying , therefore these people ought to be put to death according to the law of god , whereas yet in all his discourse he could not produce the least jot or tittle of the law against any such kinde of supposed witches as he talketh of , nor the least colour of argument to prove his supposals , in all the law , or all the scriptures , without misconstruing the law of god , and the scriptures . so much for this author . cooper answered . the second english writer upon this subject is one thomas cooper a minister , who himself being infected with the common popish tenent , sent forth by pope innocent the eighth , and pope iulius the second , and affirmed by bodinus , and other bloudy inquisitors mentioned in my second book , that witches are murtherers , and such as can raise winds , and do things impossible , by the help of the devil ; this cooper , instead of being himself a minister to instruct , and teach the people in gods truth , grounded in scriptures , he became a bloudy inquisitor to finde out witches , that is a bloudy persecutor of the poor , and an accuser of them to be witches , who by his blinde zeal in this kinde did cause many to be executed for witches , as he confesseth in his first book , the first chapter , and sixteenth page , and after this he reading mr. scots discovery of witchcraft , which he was no way able to confute by scripture , nor to answer him truly , hee being galled in his conscience , and netled in his minde concerning his reputation in the world ( which he feared he should loose if his wickedness should be convicted and laid open ) instead of humbling his soul before god , and begging pardon for his sin ; he wrot a book in defence of his errours , called the mystey of witchcraft , wherein he hath ( as others have done ) pretended to confute scot , and to that end hath writ down many popish inventions , adding thereunto many of his own foolish imaginations , without one jot of scripture to prove or ground any of his tenents , and after long discourse of meer lyes and imaginations , in a pretence of holy zeal , yet quite contrary to gods truth ( yea i may say , imaginations resisting gods holy spirit of truth ) hath thought it a sufficient confutation of scot , to fetch him over with an use of reproof , as appeareth in his first book , the eighteenth page , just as if a man should preach contrary to the scriptures that idols are gods , and labour to prove it by experience ( as this cooper laboureth to prove his tenents concerning witches ) or to prove it by the example of such as have been slain , because they would not fall down before an idol , and worship it ( as this cooper laboureth to prove his errours concerning witches from the example of many that have been executed for witches ) and then should fetch them over with an use of reproof , that say idols are no gods ; and after this groundless use of reproof , this cooper goeth on still in a frivolous discourse , without any scripture to prove his doctrin , and at last laboureth to shew that juglers are witches , which no man yet did ever deny ( if they were such as wrought false miracles to seduce the people , as iannes and iambres , and simon magus , and elimas the sorcerer ) but he laboureth to prove that common juglers are witches , that do work their tricks of activity , saith he , by a familiar , which yet ( saith he ) are no real miracles , but they hurt the eye , and thicken the air , saith he , whereby they make things seem to be really done that are not done ; which thing for a jugler to do , that is , to hurt the eye , and touch it not , and to thicken the air were a miracle it self ; but to clear these vain fancies , who knoweth not that juglers do play their tricks only by the slight of hand , called cleanly conveyance , or legerdemain ? and what common jugler that hath gone about to fairs , or markets , to shew his tricks of activity to get mony , will not in private for a shilling shew any trick that he hath acted openly , and shew how it is done to the satisfaction of any man that desireth it , and that without a familiar , or the least appearance of any such vain phantsy as fools imagine ; but yet if i should take it for granted , that these common juglers are witches , and do work their feats by a familiar devil , as he affirmeth , yet what doth that make towards the proving of these poor , and aged , and lame people to be witches , that have so commonly been said to be witches ? what tricks of activity have they shewed , either in fayers or markets , or in publick , or in private ? surely if they had been condemned for witches , for any such thing doing , they should not need to be found out by an inquisitor , to be tried by biggs , or privie marks , or by sinking or swimming in the water , for their actions would declare them openly . also if common juglers were witches , as he saith ; yet how doth this prove that a witch is a murtherer , which is the main drift of his book ; and to that end he bringeth many places of scripture to prove that there are vvitches , which thing no man doth deny . afterward he affirmeth , that witches do make a real league with the devil , ( which hath been a common foolish tradition ) and for that he alledgeth psal. . . where saith he the original yeeldeth thus , which heareth not the charmer , or mutterer , joyning societies together , where ( saith he ) the holy ghost setteth down the effect of a charm , namely , that it is able to stay the adder from stinging those that shall touch him ; but mark how this fellow belyeth the scriptures , for which ( because many understand not the hebrew ) i referre them to the translation of iunius and tremellius , which is this ; quae non auscul●at voci mussitantium , utentis incantation bus peritissimi , which hearkeneth not to the voyce of mutterers , or of the most skilful user of charms ; so that there is not a word of joyning societies together , not a word of the devil , nor of any league with the devil ; yet if it had been so , and that he could have proved such a league or covenant , it had made nothing to prove that a witch is a murtherer ( which is his drift ) for a league might be made for a deceiver , as well as for a murtherer ; and whereas he saith the place aforesaid proveth the effect of a charm , that it can stay the adder from stinging , it proveth the clean contrary ; for if the prophet had said the adder hearkneth to , or regardeth the voyce of a charmer , it had proved that a charm is effectual ; but in that he saith the adder regardeth not , or hearkneth not to the voyce of the charmer be he never so skilful , it proveth that a charm is of no force ; and indeed the prophet doth there allude deridingly to the vanity of that idolatrous conceit of the heathen , who thought that charms had vertue in them , and so were seduced by charms to put confidence in charms and conjurations , according to the sixth term of description in the first book of this treatise , shewing the common conceit of the heathen concerning charms , appearing in their poets ; frigidus in pratis , ●antando rumpitur anguis . this fellow doth further contradict himself sundry ways , one of his most manifest absurd contradictions is in page . where he confesseth that god only hath power to send satan to torment the wicked , and afflict the godly , and yet he affirmeth in pag. . that witches also can send satan to possess men , and torment them . who so pleaseth to read over this author , shal find that he is bold to affirm , not only that the devil doth at the command of a witch raise storms , poyson the air , blast corn , kill cattel , torment the bodies of men , but also cast out devils , as in page . also that he sometimes enliveneth a dead childe , and bringeth it to a witch in her travelling to bring forth childe , and telleth her that it is the childe born of her body , begotten by himself , and so saith he , she is deceived with her new darling , as in pag. . so that according to the devilish doctrin of this author , the devil can raise the dead , as christ raised laezarus and dorcas , and cast out devils , as christ did ; but to conclude , they that shall read his blasphemous and vain imaginations , and yet shall see therewithall the pretence of holy zeal in all his discourse , may plainly behold in him the devil turning himself into an angel of light to deceive the world. and so i leave this cooper where i found him , namely , in a stationers shop , dear of taking up . master perkins answered . there is yet another author writing upon this subject of witchcraft , wel known to all , and that is m. perkins , who because he was such a chosen instrument of preaching gods word in his life , i blush to name him , least some should think i go about to defame him so long after his death , whom i honour in his grave ; but yet to take away all suspicions in that kinde , let every one know , that the volume of mr. perkins his works , in which is contained that treatise of witchcraft , was not put in print by himself , but were certain writings found in his study after his death , most of which were taught by him in the pulpit in his life-time , but , not all , and were put in presse for the benefit of his wife , who had but small means for her maintenance in her widdowhood ; which thing being well considered , it may well bee questioned , whether that treatise of witchcraft , was of his own writing or not , and if it was , yet it may well bee questioned , whether hee wrote it , with an intent to teach it for truth openly , or only with an intent to confute such heresies , as had formerly been delivered by bodinus , hiperius , and other popish writers , if hee had lived , for if it be well considered and compared with those authors , it is only a collection of mingled notions out of them , put into another method ; also it might bee foisted in among his writings , by some ignorant or popish heretique , who desired to bolster his errors under the name of so famous an instrument in the church as mr. perkins was ; also it might bee added to his works , by those that were appointed by his wife to put his works in print , either for the bolstring of their own errors , or for the inlarging of the volume , to make the book sell the better ; yea many wayes mr. perkins may bee clear from being the author of that treatise ; but yet if some will still beleeve that it is his work , let them but compare it with the scriptures , and see how little consonant it is with the scriptures ; hee delivereth the common error , that witches can kill by witchcraft , have made a league with the devill , have the devill at their call , that the devill is ready at a watch-word given him by the witch to do mischief , and many such strange inventions , whereof there is not the least inckling in the scriptures ; and therefore need no farther confutation . mr. gaule answered . since the finishing of my book , there is come to my hand the works of a fourth english writer , mr. ●ohn gaule , a minister of staughton in hun●ington shire , whom i find ( in his zeal for god , & in his religious hatred to the barbarous cruelty of this age , in persecuting the poor and innocent ) much inclining to the truth , and i cannot say of him , but his intentions were godly ; but yet hath been so swayed by the common tradition of men , and the impetuousnesse of the times , and the authority of such writers , as hee calleth the learned , as that although hee hath writen some truths ( in preaching also whereof hee hath done much good in gods vineyard , in labouring to stay that bloody persecution on foot against the poor and innocent ) yet he hath much swerved from the truth of this subject of witches and witchcraft , in that hee yeildeth at all to the common contagion of error that hath defiled the world , ( not that witches are , for that were my error to deny , seeing the scriptures do manifestly condemn them ) but that witches in the scripture sence , are such as have made a familier compact with the devill , and receive power from him to kill and the like ; i wonder ( but that the hour of darknesse is not yet fully past ) that so many ministers should still wander in this darksome imagination ; what least intimation or description of such a kind of witch hath god given us in the scriptures ? or of devills in the corporall shape of imps , making a familier compact with any of mankind , or any ground for such imaginary whimses of mans brain , what consequence is there in logicall dispute , or in theologicall principles , that hee that denieth these phantasies , denieth that there is a devill , and so finally that there is a god ; the scripture teacheth us that there is a god , and likewise a devill , or devills ; but what scripture speaketh of a familiar devill , or jmp ? or that a witch can kill by witchcraft , or hurt either body or goods , by witchcraft , by the devills help , either by gods permission or without ? i rather think that this forsaking of the scriptures , and delivering for doctrin the traditions of antichristian popish writers , is a forsaking of god , and consequently a denying of god ; hee saith hee could instance from story , how many have had no faith of witches being , till their bewitched body or goods , hath served to unwitch them of their opinions and conceit ; is this a theologicall way of argument to ground a doctrin upon vain reports , and phantasmes without scriptures ? yea flat contrary to the scriptures ? deut. . , sam. . , . dare any man contrary to those and many places of scripture ( when hee is afflicted in body or goods ) ascribe ● a witch ( upon vain phantasie , and carnal reason , ●●perstitious imaginations , and foolish traditions ) with●riptures , which by the scriptures we are taught to 〈◊〉 only to god ? yes , men dare do so , and ministers dare 〈◊〉 so , and this is the condemnation , that light is come into ●●rld , and men love darkness rather than light . but now to 〈◊〉 to the man himself , of whom i have written sparingly . 〈◊〉 gaule , if this work of mine shall come to your hand , as 〈◊〉 hath come to mine , be not angry with me for writing 〈◊〉 truth , i am sure you shall get more estimation among 〈◊〉 beleevers , more favour with god , and do more good in ●rists vine-yard by acknowledging your error , and by em●cing gods truth , than by being carried away with the ●ams of these f●ouds of iniquity that have over-flowed the ●istian world . you say in your second case , pag. . it is 〈◊〉 to observe any specifique difference of witches , in 〈◊〉 you acknowledge the subject to be difficult to write 〈◊〉 ; sir , i have given you full specifical descriptions of ●em according to the scriptures , then although sir , you be ●arned in other things , disdain not to learn of me the truth 〈◊〉 this subject , i doubt not , but if you had first read my book , ●ur own book had been more perfect , suffer not a witch to 〈◊〉 ; prestigiatricem , a jugling person , that worketh false miracles to seduce the people to idolatry , exod. . . io●is destroying of witches , king. , . what was it but ●●lling down the idols , with their adjuncts , oraclers , and ●uth-sayers , that were the idol priests that seduced the peo●●e ? examine the places which are your own quotations , 〈◊〉 sir , i intreat you , in christs name , that as you have ●●en fervent for gods cause with apollos , act. . . so learn 〈◊〉 me the way of god more perfectly , as he did of the di●iples , vers . . fare-well sir , the spirit of god be your fa●●iliar spirit to guide you in the truth : non qui● ? sed quid ? master ciffard answered . there is yet another book come to my hand written by mr. george giffard , an able minister of gods word in maldon , which because the common way of some mans arguing is by questioning , what say you to this ? and what say you to that author ? therefore i will give a brief description of his tenents , which are chiefly three ; the first is , that a vvitch can not by a familiar , or by any craft , any way hurt , or weaken the life , health , or estate of any man , by bewitching with disease , or infirmity , either man or beast , or hurting his goods ; and this he proveth plainly by scripture , and reason . as i have also done in my second book of this discourse . the second tenent is , that vvitches have imps and familiars . the third tenent is , that these familiars do nothing really , but only do deceive the vvitch , by making her beleeve they do that which cometh to pass upon man or beast by divine providence ; but for these two last tenents he doth not prove by scripture as he did the first , nor yet affirm for truth , but only being overcome by the strength of common report , grounded upon the confession of such as have been executed , he only yeeldeth to those strong delusions which have deceived many , hypothetically arguing , if witches have such imps or familiars , they are only deceived by them ; but herein is he not confident , and therefore these two last tenents being not confirmed by him do confirm nothing , and for the first of the two , that vvitches have imps , is susficiently disproved in my second book , and that all their confessions are no argument ; then for the last tenent , having reference to the first , it is in like manner nullified , for if they have no imps , nor no familiar , then they are not deceived by them , nor do beleeve or confess any such thing , wherein they seem to him to be deceived , any further than confession is wrung from them ▪ by them who are the deceivers of themselves and others , by the deceiver of the vvorld , that dwelleth in them , except sometimes by the depth of melancholly , or distem●ered brain , as i have formerly demonstrated in my second book , and therefore need no further answer . so much for this author who i beleeve had more of the spirit of truth in him than many of his profession . now for all that have written in that kinde , i summon all vvitch-mongers to shew me in the old or new testament , which are given as a rule of truth , the least inference of any such doctrin as is delivered by them . also , i desire any man of right understanding , to compare them with the scriptures , and so compare also this my book with the scriptures , and to see which of them is most consonant with the scriptures , and which is most dissonant from the scriptures , and so to try them by gods touch-stone of truth . the conclusion . to conclude , you that are convicted of your errors , and yet do make a light matter of it , and lay it not to heart , was cain and ahab accursed for murthering of each of them one man , and do yee make it a light matter to have murthered thousands by your ignorant doctrin ? vvhat will it avail at the latter day , that yee have preached , and prayed , and spread forth your hands , and made great stir in pretence of religion ? if christ shall say , depart from me yee workers of iniquity , and sh●dders of innocent bloud ? if thousands that are wrongfully slain shall rise up in judgement against you , if it shall be said to many ministers , and preachers of the vvord , in that yee have not taught against these abominations , yee are partakers in them . causes of upholding the damnable doctrin of witches power . if i did not aime at brevity , i might enlarge this volume upon these particulars following , which i will only name and leave them , being the causes of upholding the opinion of witches power . some ministers for want of due examining of the scriptures , have taught in the pulpits unwarily , and inconsiderately , the doctrin of witches power , as also some have published their works in print . many ministers although they are of the contrary opinion , yet have neglected to beat down the common phantastical conceit of people concerning witches power . the common hatred that all men do bear to a witch , so that if any poor creature hath the report of being a witch , they joyn their hand with the rest in persecuting , blindly , without due consideration . the false reports that are commonly raised in that kinde concerning witches , whereby men lead one another like wandring lost sheep , to beleeve lyes ; it is certain it was done in such a place , i have credibly heard it . vain credulity , which all men are naturally prone unto ever since adams fall , that is a vice whereby men are subject to beleeve every lying report , being the ground of infidelity ; credula mens hominis , & erectae fabulis aures . infidelity , or not beleeving the scriptures to be the only perfect rule of righteousness , and touch-stone of truth . ignorance of the scriptures , either by wresting them , or by neglecting to search them , or want of being able to read them , or wh●n they are read , want of ability to understand them ; all such men may be led away with any opinion . generality of opinion maketh weak people , and ignorant to argue , sure it is safest to say , and think as others do . obstinacy in opinion in such as have some weak knowledge , let such be beaten from one argument they will fly to another , and beat them from all arguments , yet at last th●y will still hold their opinion . melancholly , which frameth much representation in the minde of any terrible report or doctrin ( though it bee groundless and false ) and causeth it to take great impression in the deluded understanding . timerousness , whereby men like little children , and women especially , are afraid of every idle fantastical report that they hear of witches power , especially if they be alone in the dark . crackt phantasie , whereby many a man or woman , specially in sickness have strange apparitions either in bed , or abroad , which they report to silly people , and are beleeved , whereas it is nothing but their broken and hurt fancy , occasioned in some by sickness or distemper , in some by much drunkenness , in some by a blow on the head , and in scholars sometimes by over-much study , whereby they presently conceit , and are judged by others to be bewitched , or at least to be pursued by a witch , or by a witches imps , and judge so themselves . people that are handled by strange diseases , as children in convulsion fits , or women in fits of the mother , and the like , are by ignorant beholders ; and sometimes by ignorant physitians said to be bewitched , as were frogmortens children said to be falsely . old wives fables , who sit talking , and chatting of many false old stories of witches , and fairies , and robin good-fellow , and walking spirits , and the dead walking again ; all which lying fancies people are more naturally inclined to listen after than to the scriptures . another abominable cause is the suffering of impostors to live , such as silly people call cunning men , who will undertake to tell them who hath bewitched them , who , and which of their neighbours it was , by the delusions of such impostors , many poor innocent people are branded with a report of being witches , by reason of which report coming first from a witch , they are in process of time suspected , accused , arreigned , and hanged . a reference to mr. scots treatise of spirits , and also the opinion of luther concerning devils . i might further enlarge this volume with a treatise of spirits , or the nature of devils , concerning which people have much abused themselves for want of knowledge in the scriptures , but for brevity i refer the reader to mr. scot , who hath excellently written in the latter end of his discovery of witchcraft , a discourse called , a treatise of spirits ; also i thought good to adde in brief the words of luther concerning devils , which are these ; de phreneticis sic sentio , omnes moriones & qui usu rat●on●s privantur à daemonibus vexari , non quod ideo damnati sunt , sed quod variis modis satan homines tentat , alios gravius , alios lenius , alios longius , quod medici multa ajusmodi tribuunt naturalibus causis , & remediis aliquando mitigant , fit quod ignorant quanta sit potentia & jus daemonum . christ us non dubitat , curvam illam anum in evangelio , vinctam a satana dicere ; & petrus actorum decimo , oppressos a diabolo dicit , quos christ us sanarat , ita etiam multos surdos , claudos malitia satanae tales esse , deo tamen premittente ; denique pestes , febres , atque alios graves morbos opera daemoniorum esse , qui & tempestates incendia frugum calamitates operantur vere affirmamus ; summa mali sunt angeli , quid mi●um , si omnia faciunt mala humano generi noxia & pericula intentent , quatinus deus premittit ; etiamsi plurima talia herbis , & aliis remediis naturalibus curari possunt , volente deo , & miserente nostri , exemplum iobi endicat , quae passus sit a satana , quae medicus omnia naturaliter fieri , & curari assereret ; sciendum est igitur phreneticos a satana tentari saltem temporaliter , an satan non faceret phreneticos ? qui corda replet fornicatione , coede , rapinae , & omnibus pravis affectibus ; summa , satan proprior nobis est quam ullus credere possit , cum sanctissimis sit propinquissimus adeo , ut ipsum paulum colaphizare & christum vehere possit quorsum libet . these are the words of luther , and where he saith at the last , that the devil could carry christ whither he listed , it is his errour , for the devil did not carry him at all , but led him by temptation , as appeareth , luke . and as i have more at large written in my second book , in my answer to the sixth objection , if you look back to it ; yet from this brief discourse of luther may be observed , that the devil may be said to be an instrument in all diseases , crosses , and calamities , as luther proveth by the story of iob , and the saying of christ concerning the woman , luke . . . and as is expressed , thess. . . luke . . but yet it must necessarily be true that the devil is gods instrument in all these afflictions , as iob acknowledgeth in all his afflictions , ascribing all to god , chap. . . . . . . and god claimeth these things as his own prerogatives , lev. . deut. . . from all which it is fully concluded , that the devil is only gods instrument to afflict and tempt the righteous , to afflict , tempt , and torment the wicked , and in all this doth nothing but by gods peculiar dispensation , not by a bare permission , nor by the appointment of a vvitch ; whatsoever some have written more concerning the nature of devils , as that there are incubus , and succubus , the he devil , and the shee devil , that the devil maketh a league with vvitches , and that the devil is the vvitches instrument as well as gods , and that by gods permission ; that the devil walketh in church-yards and near sepulchers , and in desolate places ; that he is black , that he assumeth a corporal shape , that hee hath a cloven foot , that he walketh in the dark nights , that he sometime roareth , and maketh a fearful noyse , that he useth to scare people in vvoods and fields , that there are fiery , aiery , earthy , and watery devils , that there are degrees , orders , and supremacies among devils , that some are greater in power than others ; these are all dissonant to scripture , and are only the vain fancies of men , who delight to fill the world with fables . and whereas some do argue from matthew . that some devils are greater in power than others , and also in degree and superiority , because beelzebub is there called , the prince of devils , it is to be understood that the pharisees called him the prince of devils , because baal-zebub was the chief idol by which the israelites had been defiled sometimes , and was by them called therefore , the chief devil , or the prince of devils , and was called by them beelzebub , by an antithisis , putting e for a , which idol was spoken of , kings , . . and beza and tremellius do both agree in that exposition , that it is meant of baalzebub , if we look their notes upon matthew . . and beelzebub may bee interpreted , the prince of flies , not because devils are flies ( as some imagine in the story of francis spirah ) but because his temple was pestered with flies , through the smell of the abundance of flesh that was there spent daily , and also because the country being much troubled with flies , the people used to seek to that idol for help against that annoyance of fries , saith beza . lucifer is also by some thought to be the chief among devils , and that when he fell , all his angels fell with him , from that place in isa. . , , , . but that is only an allegorical exposition of the fall and exile of nebuchadnezzar , who is there metaphorically called lucifer , because of his pride , in exalting himself as farre above others in his own thought , as the bright morning star exceedeth other stars . he that would read these things more at large handled , may read mr. scot aforesaid , as also a little book , called , the deacon of spirits . an instruction for lawyers . you that are learned in the laws of the land , are commonly found to be the most able and worthy to be judges of the people , and these laws which are the rule of justice , are concluded by you , all to be exceeding good laws ; and therefore it must needs follow that such opinions as do make these laws of no validity are absurd opinions , therefore i am bold to state two questions , or cases , and leave them to your wisdoms . i. a man is found dead in the fields , who a little before went out well ; another man being his adversary is questioned for his life , as being suspected to have murthered him ; this man proving that he was a hundred , or two hundred miles from the place where and when the man dyed , is quit by the law. i demand then , what justice is in that law that quiteth him , if he might send the devil , or leave order with the devil or with his imps , to witch him to death at that time ? ii. two men strive together , one overcometh and beateth the other , who presently sickneth , and within three days dyeth ; the other is questioned by the law for his life ; what justice were in this law , if an old witch hating one , or both of them , and seeing opportunity should have power to witch the one to death , that so she might cause the other to be hanged for him ? finis . some philosophical considerations touching the being of witches and witchcraft written in a letter to the much honour'd robert hunt, esq. / by j.g., a member of the royal society. glanvill, joseph, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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[ ] at end. reproduction of original in bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion some philosophical considerations touching the being of witches and witchcraft . written in a letter to the much honour'd robert hunt esq by i. g. a member of the royal society . london , printed by e. c. for iames collins at the kings-head in westminster-hall , . some considerations about witchcraft , in a letter to robert hunt esquire . sir , the frequent and late dealings you have had in the examination of witches , and the regards of one that hath a very particular honour for you , have brought you the trouble of some considerations on the subject , which though they are the careless and hasty products of a sitting or two , may yet , i hope afford you some not unreasonable accounts of the odd phaenomena of witchcraft and fascination , and contribute to the defence of the truth and certainly of matters which you know by experiments that could not deceive , in spite of the little exceptions of those that are resolved to believe nothing in affairs of this nature . and if any thing were to be much admired in an age of wonders , not onely of nature ( which is a constant prodigy ) by of men and manners ; it would be to me matter of astonishment , that men , otherwise witty and ingenious , are fall'n into the conceit that there 's no such thing as a witch or apparition , but that these are the creatures of melancholy and superstition , foster'd by ignorance and design ; which , comparing the confidence of their disbelief with the evidence of the things denied , and the weakness of their grounds , would almost suggest , that themselves are argument of what they deny : and that so confident an opinion could not be held upon such inducements , but by some kind of witchcraft and fascination in the fancy . and perhaps that evil spirit , whose influences they will not allow in actions ascribed to such causes , hath a greater hand and interest in their proposition that they are aware of . for that subtil enemy of mankind ( since providence will not permit him to mischief us without our own concurrence ) attempts that by stratagem and artifice , which he could never effect by open ways of acting ; and the success of all wiles depending upon their secrecy and concealment , his influence is never more dangerous than when his agency is least suspected . in order therefore to the carrying on the dark and hidden designs he manageth against our happiness , and our souls , he cannot expect to advantage himself more , than by insinuating a belief , that there is no such thing as himself , but that fear and fancy make devils now , as they did gods of old . nor can he ever draw the assent of men to so dangerous an assertion , while the standing sensible evidences of his existence in his practices by and upon his instruments are not discredited and removed . 't is doubtless therefore the interest of this agent of darkness to have the world believe , that the notion they have of him is but a phantome and conceit ; and in order thereunto , that the stories of witches , apparitions , and indeed every thing that brings tidings of another world , are but melancholick dreams and pious romances , and when men are arriv'd thus far , to think there are no diabolical contracts or apparitions , their belief that there are such spirits , rests onely upon their faith and reverence to the divine oracles , which we have little reason to apprehend so great in such assertors , as to command much from their assent , especially in such things in which they have corrupt interests against their evidence . so that he that thinks there is no witch , believes a devil gratis , or at least upon such inducements which he is like to find himself disposed to deny when he pleaseth . and when men are arrived to this degree of diffidence and infidelity , we are beholden to them if they believe either angel or spirit , resurrection of the body , or immortality of souls . these things hang together in a chain of connexion , at least in these mens hypothesis ; and 't is but an happy chance if he that hath lost one link hold another . so that the vitals of religion being so much interressed in this subject , it will not be impertinent particularly to discourse it . and in order to the proof that there have been , and are unlawfull confederacies with evil spirits , by vertue of which the hellish accomplices perform things above their natural powers ; i must premise , that this being matter of fact , is only capable of the evidence of authority and sense : and by both these , the being of witches and diabolical contracts , is most abundantly confirm'd . all histories are full of the exploits of those instruments of darkness , and the tesimony of all ages , not onely of the rude and barbarous , but of the most civiliz'd and polish'd world , brings tidings of their strange performances . we have the attestation of thousands of eye and ear-witnesses , and those not of the easily deceivable vulgar onely , but of wise and grave discerners , and that when no interest could oblige them to agree together in a common lie : i say , we have the light of all these circumstances to confirm us in the belief of things done by persons of despicable power and knowledge , beyond the reach of art and ordinary nature ; standing publick records have been kept of these well attested relations , and epocha's made of those unwonted events . laws in many nations have been enacted against those vile practises ; those among the iews and our own are notorious ; such cases have been often determined near us , by wise and reverend iudges , upon clear and convictive evidence : and thousands in our own nation have suffered death for their vile compacts with apostate spirits . all these i might largely prove in their particular instances , but that 't is not needful , since those that deny the being of witches , do it not out of ignorance of these heads of argument , of which probably they have heard a thousand times , but from an apprehension that such a belief is absurd , and the things impossible . and upon these presumptions they contemn all demonstrations of this nature , and are hardned against conviction . and i think , those that can believe all histories are romances that all the wiser world have agreed together to juggle mankind into a common belief of ungrounded fables , that the sound senses of multitudes together may deceive them , and laws are built upon chymera's ; that the gravest and wisest iudges have been murderers , and the sagest persons fools , or designing impostors : i say , those that can believe this heap of absurdities , are either more credulous than those whose credulity they reprehend , or else have some extraordinary evidence of their perswasion , viz. that 't is absurd and impossible there should be a witch or apparition . and i am confident , were those little appearances remov'd , which men have form'd in their fancies against the belief of such things , their evidence would make its way to their assent , without any more arguments than what they know already to enforce it . there is nothing then necessary to be done , in order to the establishing the belief i would reconcile to men's minds , but to endeavour the removal of those prejudices they have received against it , the chief of which i shall particularly deal with ; and i begin with that bold assertion , that ( ) the notion of a spirit is impossible and contradictious , and consequently so is that of witches , the belief of which is founded on that doctrine . to which objection i answer , ( ) if the notion of a spirit be so absurd as is pretended , that of a god , and a soul , distinct from matter and immortal , is likewise an absurdity . and then that the world was jumbled into this elegant and orderly fabrick by chance ; and that our souls are onely parts of matter , that came together we know not whence , nor how ; and shall again shortly be dissolv'd into those loose atoms that compound them ; that all our conceptions are but the thrusting of one part of matter against another ; and the idea's of our minds meer blind and casual motions ; these and a thousand more the grossest impossibilities and absurdities , consequents of this proposition , that the notion of a spirit is absurd , will be sad certainties and demonstrations . and with such assertors i would cease to discourse about witches and apparitions , and address my self to obtain their assent to truths infinitely more sacred . and yet ( ) though it should be granted them , that a substance immaterial is as much a contradiction as they can fancy ; yet the air and all the regions above us may have their invisible intellectual agents , of nature like unto our souls , be that what it will ; and some of them at least as much degenerate as the vilest and most mischievous among men. this , i say , may reasonably enough be supposed , though , as i intimated above , the atheist hath another chain of consequences . and this hypothesis will be enough to secure the possibility of witches and apparitions : and that all the upper stories of the universe are furnish'd with inhabitants , 't is infinitely reasonable to conclude from the analogy of nature : since we see there is nothing so contemptible and vile in the world we reside in , but hath its living creatures that dwell upon it ; the earth , the water , the inferiour air ; the bodies of animals , the flesh , the skin , the entrails ; the leaves , the roots , the stalks of vegetables ; yea and all kind of minerals in the subterraneous regions : i say , all these have their proper inhabitants ; yea , i suppose this rule may hold in all distinct kinds of bodies in the world , that they have their peculiar animals . the certainty of which i believe the improvement of microscopical observation will discover . from whence i infer , that since this little spot is so thickly peopled in every atom of it , 't is weakness to think that all the vast spaces above , and hollows under ground , are desert and uninhabited . and if both the superiour and lower continents of the universe have their inhabitants also , 't is exceedingly improbable , arguing from the same analogy , that they are all of the meer sensible nature , but that there are at least some of the rational and intellectual orders . which supposed , there is good foundation for the belief of witches and apparitions , though the notion of a spirit should prove absurd and unphilosophical . and so this first objection comes to nothing . i descend then to the second prejudice , which may be thus formed in behalf of the objectors . ( ) there are actions in most of those relations ascribed to witches , which are ridiculous and impossible in the nature of things ; such are ( ) their flying out of windows , after they have annointed themselves , to remote places . ( ) their transformation into cats , hares , and other creatures . ( ) their feeling all the hurts in their own bodies which they have received in these . ( ) their rasing tempests , by muttering some nonsensical words , or performing some little ridiculous ceremonies . and ( ) their being suck'd in a certain private place of their bodies by a familiar . these are presumed to be actions inconsistent with the nature of spirits , and above the powers of those poor and miserable agents . and therefore the objection supposeth them performed only by the fancy ; and that the whole mystery of witchcraft is but an illusion of crasie imagination . but to this objection i return , ( ) in the general , the more absurd and unaccountable these actions seem , the greater confirmations are they to me of the truth of those relations , and the reality of what the objectors would destroy . for these circumstances being exceeding unlikely , judging by the measures of common belief , 't is the greater probability they are not fictitious ; for the contrivers of fictions use to form them as near as they can conformably to the most unsuspected realities , endeavouring to make them look as like truth as is possible in the main supposals , though withal they make them strange in the circumstance . none but a fool or mad-man would relate with a purpose of having it believed , that he saw in ireland , men with hoofs on their heads , and eyes in their posteriors ; or , if any should be so ridiculously vain , as to be serious in such an incredible romance , it cannot be supposed that all travellers that come into those parts after him should tell the same story . there is large field in fiction ; and if all those relations were arbitrary compositions , doubtless the first romancers would have framed them more agreeable to the common doctrine of spirits ; at least , after these supposed absurdities had been a thousand times laugh'd at , people by this time would have learn'd to correct those obnoxious extravagancies ; and though they have not yet more veracity than the ages of ignorance and superstition , yet one would expect they should have got more cunning . this suppos'd impossibility then of these performances , seems to me a probable argument that they are not wilful and designed forgeries . and if they are phancyes , 't is somewhat strange that imagination which is the most various thing in all the world , should infinitely repeat he same conceit in all times and places . but again ( ) the strange actions related of witches , and presumed impossible , are not ascribed to their own powers ; but to the agency of those wicked confederates they imploy : and to affirm that those evil spirits cannot do that which we conceit impossible , is boldly to stint the powers of creatures , whose natures and faculties we know not , and to measure the world of spirits by the narrow rules of our own impotent beings . wee see among our selves the performances of some out-go the conceits and possibilities of others ; and we know many things may be done by the mathematicks , and mechanick artifice , which common heads think impossible to be effected by the honest ways of art and nature . and doubtless the subtilties and powers of those mischievous fiends are as much beyond the reach and activities of the most knowing agents among us , as theirs are beyond the wit and ability of the most rustick and illiterate ; so that the utmost that any man's reason in the world can amount to in this particular , is onely this , that he cannot conceive how such things can be performed ; which onely argues the weakness and imperfection of our knowledge and apprehensions , not the impossibility of those performances ; and we can no more from hence form an argument against them , then against the most ordinary effects in nature . we cannot conceive how the faetus is form'd in the womb , nor as much as how a plant springs from the earth we tread on ; we know not how our souls move the body , nor how these distant and extreme natures and united ; and if we are ignorant of the most obvious things about us , and the most considerable within our selves , 't is then no wonder that we know not the constitution and powers of the creatures , to whom we are such strangers . briefly then , matters of fact well proved ought not to be denied , because we cannot conceive how they can be perform'd . nor is it a reasonable method of inference , first to presume the thing impossible , and thence to conclude that the fact cannot be proved . on the contrary , we should judge of the action hy the evidence , and not the evidence by the measures of our fancies about the action . this is proudly to exalt our own opinions above the clearest testimonies , and most sensible demonstrations of fact : and so to give the lie to all mankind , rather then distrust the little conceits of our bold imaginations . but yet further , ( . ) i think there is nothing in the instances mention'd , but what may as well be accounted for the rules of reason and philosophy as the ordinary affairs of nature . for in resolving natural phaenomena , we can only assign the probable causes , shewing how things may be , not presuming how they are . and in the particulars under our examen , we may give an account how 't is possible , and not unlikely , that such things ( though somewhat varying from the common rode of nature ) may be acted . and if our narrow and contracted minds can furnish us with apprehensions of the way and manner of such performances , though perhaps not the true ones , 't is an argument that such things may be effected by creatures , whose powers and knowledge are so vastly exceeding ours . i shall endeavour therefore briefly to suggest some things that may render the possibility of these performances conceivable , in order to the removal of this objection , that they are contradictions and impossible . for the first then , that the confederate spirit should transport the witch through the air to the place of general rendezvous , there is no difficulty in conceiving ; and if that be true which great philosophers affirm concerning the real separability of the soul from the body without death , there is yet less ; for then 't is easie to apprehend , that the soul , having left its gross and sluggish body behind it , and being cloath'd only with its immediate vehicle of air , or more subtile matter , may be quickly conducted to any place it would be at , by those officious spirits that attend it . and though i adventure to affirm nothing concerning the truth and certainty of this supposition , yet i must needs say , it doth not seem to me unreasonable . and our experience of apoplexies , epilepsies , extasies , and the strange things men report to have seen during those deliquiums , look favourably upon this conjecture ; which seems to me to contradict no principle of reason or philosophy , since death consists not so much in the actual separation of soul and body , as in the indisposition and unfitness of the body for vital union , as an excellent philosopher hath made good . on which hypothesis , the witches annointing her self before she takes her flight , may perhaps serve to keep the body tenantable & in fit disposition to receive the spirit at its return . these things , i say , we may conceive , though i affirm nothing about them ; and there is nothing in such conceptions but what hath been affirm'd by men of worth and name , and may seem fair and accountable enough to those who judge nor altogether by the measures of the popular and customary opinion . and there 's a saying of a great apostle that seems to countenance this platonick opinion ; what is the meaning else of that expression , [ whether in the body or out of the body i cannot tell ] except the soul may be separated from the body without death ; which if it be granted possible , 't is sufficient for my purpose . and ( ) the transformations of witches into the shapes of other animals , upon the same supposal is very conceivable , since then 't is easie enough to imagin , that the power of imagination may form those passive and pliable vehicles into those shapes , with more ease then the fancie of the mother can the stubborn matter of the foetus in the womb , as we see it frequently doth in the instances that occur of signatures and monstrous singularities ; and perhaps sometimes the confederate spirit puts tricks upon the senses of the spectators , and those shapes are onely illusions . but then ( ) when they feel the hurts in their gross bodies , that they receive in their aëry vehicles , they must be supposed to have been really present , at least in these latter ; and 't is no more difficult to apprehend how the hurts of those should be translated upon their other bodies , then how diseases should be inflicted by the imagination , or how the fancy of the mother should wound the foetus , as several credible relations do attest . and ( ) for their raising storms and tempests , they do it not , be sure , by their own , but by the power of the prince of the air , their friend and allie ; and the ceremonies that are injoin'd them , are doubtless nothing else but entertainments for their imaginations , and are likely design'd to persuade them , that they do these strange things themselves . and ( lastly ) for their being suck'd by the familiar , i say ( ) we know so little of the nature of daemons and spirits , that 't is no wonder we cannot certainly divine the reason of so strange an action . and yet ( ) we may conjecture at some things that may render it less imporbable . for some have thought that the genii ( whom both the platonical and christian antiquity thought embodied ) are recreated by the reeks and vapours of humane bloud and the spirits that derive from them . which supposal ( if we grant them bodies ) is not unlikely , every thing being refresh'd and nourish'd by its like . and that they are not perfectly abstract from all body and matter , besides the reverence we owe to the wisest antiquity , there are several considerable arguments i could alledge to render it exceeding probable . which things supposed , the devil 's sucking the sorceress is no great wonder , nor difficult to be accounted for . or perhaps ( ) this may be onely a diabolical sacrament and ceremony to confirm the hellish covenant . to which i adde , ( ) that which to me seems most probable , viz. tha the familiar doth not onely suck the witch , but in the action infuseth some poisonous ferment into her , which gives her imagination and spirits a magical tincture , whereby they become mischievously influential : and the word venefica intimates some such matter . now that the imagination hath a mighty power in operation , is seen in the just now mention'd signatures and diseases that it causeth ; and that the fancy is modified by the qualities of th bloud and spirits , is too evident to need proof : which things supposed , 't is plain to conceive that the evil spirit having breath'd some vile vapour into the body of the witch , it may taint her bloud and spirits with a noxious quality , by which her infected imagination , heightned by melancholy , and this worse cause , may do much hurt upon bodies that are impressive by such influences . and 't is very likely that this ferment disposeth the imagination of the sorceress to cause the mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or separation of the soul from the body , and may perhaps keep the body in fit temper for its re-entry ; as also it may facilitate transformation , which , it may be , could not be effected by ordinary and unassisted imagination . thus we see 't is not so desperate to form an apprehension of the manner of these odde performances ; and though they are not done the way i have describ'd , yet what i have said may help us to a conceit of the possibility , which sufficeth for my purpose . and though the hypothesis i have gone upon will seem as unlikely to some , as the things they attempt to explain are to others , yet i must desire their leave to suggest , that most things seem unlikely ( especially to the conceited and opinionative ) at first proposal ; and many great truths are strange and improbable , till custom and acquaintance have reconciled them to our fancies . and i 'le presume to adde on this occasion , ( though i love not to be confident in affirming ) that there is none of the platonical supposals i have used , but what i could make appear to be fair and reasonable , to the capable and unprejudic'd . but i come ( ) to another prejudice against the being of witches , which is , that 't is very improbable that the devil who is a wise and mighty spirit , should be at the beck of a poor hag , and have so little to do as to attend the errands of the impotent lusts of a silly old woman . to which i might answer , ( ) that 't is much more improbable that all the world should be deceiv'd in matters of fact , and circumstances of the clearest evidence and conviction , than that the devil , who is wicked , should be also unwise ; and that he that persuades all his subjects and accomplices out of their wits , should himself act like his own temptations and persuasions . in brief , there is nothing more strange in this objection , than that wickedness is baseness and servility , and that the devil is at leisure to serve those he is at leisure to tempt , and industrious to ruin . and again , ( ) i see no necessity to believe that the devil is always the witch's confederate ; but perhaps it may fitly be consider'd , whether the familiar be not some departed humane spirit , forsaken of god and goodness , and swallowed up by the unsatiable desire of mischief and revenge , which possibly by the laws and capacity of its state it cannot execute immediately . and why we should presume that the devil should have the liberty of wandering up and down the earth and air , when he is said to be held in the chains of darkness ; and yet that the separated souls of the wicked , of whom no such thing is affirm'd in any sacred record , should be thought so imprison'd , that they cannot possibly wag from the place of their confinement , i know no shadow of conjecture . this conceit i 'm confident hath prejudic'd many against the belief of witches and apparitions , they not being able to conceive that the devil should be so ludricous as appearing spirits are sometimes reported to be in their frolicks ; and they presume , that souls departed never re-visit the free and open regions ; which confidence i know nothing to justifie : for since good men in their state of separation are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , why the wicked may not be supposed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the worst sense of the word , i know nothing to help me to imagine . and if it be supposed that the imps of witches are sometimes wicked spirits of our own kind and nature , and possibly the same that have been sorcerers and witches in this life : this supposal may give a fairer and more probable account of many of the actions of sorcery and witchcraft , than the other hypothesis , that they are always devils . and to this conjecture i 'l adventure to subjoyn another , which also hath its probability , viz. ( ) that 't is not impossible but that the familiars of witches are a servile kind of spirits , of a very inferiour constitution and nature , and none of those that were once of the highest hierarchy , now degenerated into the spirits we call devils . and for my part i must confess , that i think the common division of spirits much too general , conceiving it likely there may be as great a variety of intellectual creatures in the invisible world , as there is of animals in the visible : and that all the superiour , yea , and inferiour regions , have their several kinds of spirits , differing in their natural perfections , as well as in the kinds and degrees of their depravities ; which being supposed , 't is very probable that those of the basest and meanest orders are they , who submit to the mention'd servilities . and thus the sagess and grandeur of the prince of darkness need not be brought into question . but ( ) the opinion of witches seems to some to accuse providence , and to suggest that it hath exposed innocents to the fury and malice of revengeful fiends ; yea , and supposeth those most obnoxious , for whom we might most reasonably expect a more special tutelary care and protection , most of the cruel practices of those presum'd instruments of hell being upon children , who as they least deserve to be deserted by that providence that superintends all things , so they most need its guardian influence . to this so specious an objection i have these things to answer . ( ) providence is a deep unfathomable ; and if we should not believe the phoenomena of our senses , before we can reconcile them to our notions of providence , we must be groffer scepticks than ever yet was extant . the miseries of the present life , the unequal distributions of good and evil , the ignorance and barbarity of the greatest part of mankind , the fatal disadvantages we are all under , and the hazard we run of being eternally miserable and undone ; these , i say , are things that can hardly be made consistent with that wisdom and goodness that we are sure hath made , and mingled it self with all things . and yet we believe there is a beauty and harmony , and goodness in that providence , though we cannot unriddle it in particular instances ; nor , by reason of our ignorance and imperfection , clear it from contradicting appearances ; and consequently , we ought not to deny the being of witches and apparitions , because they will create us some difficulties in our notions of providence . but to come more close , ( ) those that believe that infants are heirs of hell & children of the devil as soon as they are disclosed to the world , cannot certainly offer such an objection ; for what is a little trifling pain of a moment , to those eternal tortures , to which , if they die as soon as they are born , according to the tenour of this doctrin , they are everlastingly exposed ? but however the case stands as to that , 't is certain , ( ) that providence hath not secur'd them from other violences they are obnoxious to from cruelty and accident ; and yet we accuse it not when a whole townful of innocents fall a victim to the rage and ferity of barbarous executioners in wars and massacres . to which i adde , ( ) that 't is likely the mischief is not so often done by the evil spirit immediately , but by the malignant influence of the sorceress , whose power of hurting consists in the fore-mention'd ferment , which is infused into her by the familiar . so that i am apt to think there may be a power of real fascination in the witch's eyes and imagination , by which for the most part she acts upon tender bodies . nescio quis teneros oculus — for the pestilential spirits being darted by a sprightful and vigorous imagination from the eye , and meeting with those that are weak and passive in the bodies which they enter , will not fail to infect them with a noxious quality , that makes dangerous and strange alterations in the person invaded by this poysonous influence : which way of acting by subtil and invisible instruments is ordinary , and familiar in all natural efficiencies . and 't is now past question , that nature for the most part acts by subtil streams and aporhaea's of minute particles , which pass from one body to another . or however that be , this kind of agency is as conceivable as any of those qualities ignorance hath call'd sympathy and antipathy , the reality of which we doubt not , though the manner of action be unknown . yea , the thing i speak of is as easie to be apprehended , as how infection should pass in certain tenuious streams through the air from one house to another ; or , as how the biting of a mad dog should fill all the bloud and spirits with a venomous and malign ferment ; the application of the vertue doing the same in our case , as that of contract doth in this . yea , some kinds of fascination are perform'd in this grosser and more sensible way , as by striking , giving apples , and the like , by which the contagious quality may be transmitted , as we see diseases often are by the touch . now in this way of conjecture , a good account may be given why witches are most powerful upon children & timorous persons , viz. because their spirits and imaginations being weak and passive , are not able to resist the fatal invasion ; whereas men of bold minds , who have plenty of strong and vigorous spirits are secure from the contagion , as in pestilential airs clean bodies are not so liable to infection as are other tempers . thus then we see 't is likely enough that very often the sorceress her self doth the mischief ; and we know , de facto , that providence doth not always secure us from one another's injuries . and yet i must confess , that many times also the evil spirit is the mischievous agent ; though this confession draw on me another objection , which i next propose . ( ) then it may be said , that if wicked spirits can hurt us by the direction , and at the desire of a witch , one would think they should have the same power to do us injury without instigation or compact ; and if this be granted , 't is a wonder that we are not always annoi'd and infested by them . to which i return , ( ) that the laws , liberties and restraints of the inhabitants of the other world are to us utterly unknown ; and this way we can only argue our selves into confessions of our ignorance , which every man must acknowledge that is not as immodest as ignorant . it must be granted by all that own the being , power and malice of evil spirits , that the security we enjoy is wonderful , whether they act by witches or not ; and by what laws they are kept from making us a prey , to speak like philosophers , we cannot tell : yea , why they should be permitted to tempt and ruine us in our souls , and restrain'd from touching or hurting us in our bodies , is a mystery not easily accountable . but yet ( ) though we acknowledge their power to vex and torment us in our bodies also , yet a reason may be given why they are less frequent in this kind of mischief , viz. because their main designs are levell'd against the interest and happiness of our souls , which they can best promote , when their actions are most sly and secret ; whereas did they ordinarily persecute men in their bodies , their agency and wicked influence would be discover'd , and make a mighty noise in the world , whereby men would be awaken'd to a more suitable and vigorous opposition , by the use of such means as would engage providence to rescue them from their rage and cruelties , & at last defeat them in their great purposes of undoing us eternally . thus we may conceive that the security we enjoy may well enough consist with the power and malice of those evil spirits ; and upon this account we may suppose that laws of their own may prohibit their unlicens'd injuries , not from any goodness there is in their constitutions , but in order to the more successful carrying on the projects of the dark kingdom ; as generals forbid plunder , not out of love to their enemies , but in order to their own success . and hence ( ) we may suppose a law of permission to hurt us at the instance of the sorceress , may well stand with the polity of hell , since by gratifying the wicked person they encourage her in malice and revenge , and promote thereby the main ends of their black confederacy , which are to propagate wickedness , and to ruine us in our eternal interests . and yet ( ) 't is clear to those that believe the history of the gospel , that wicked spirits have vexed the bodies of men , without any instigation that we read of ; and at this day 't is very likely that many of the strange accidents and diseases that befall us , may be the infliction of evil spirits , prompted to hurt us only by the delight they take in mischief . so that we cannot argue the improbability of their hurting children and others by witches , from our own security and freedom from the effects of their malice , which perhaps we feel in more instances than we are aware of . but ( ) another prejudice against the belief of witches , is , a presumption upon the enormous forces of melancholy and imagination , which without doubt can do wonderful things , and beget strange persuasions ; and to these causes some ascribe the presum'd effects of sorcery and witchraft . to which i reply briefly , and yet i hope sufficiently ; ( ) that to resolve all the clear circumstances of fact , which we find in well attested and confirm'd relations of this kind , into the power of deceivable imagination , is to make fancy the greater prodigy , and to suppose , that it can do stranger feats than are believed of any other kind of fascination . and to think that pins and nails , for instance , can , by the power of imagination be convey'd within the skin , or that imagination , should deceive so many as have been witnesses in objects of sense , in all the circumstances of discovery ; this , i say , is to be infinitely more credulous than the assertors of sorcery and demoniack contracts . and by the same reason it may be believ'd , that all the battels and strange events of the world , which our selves have not seen , are but dreams and fond imaginations , and like those that are fought in the clouds , when the brains of the deluded spectators are the onely theatre of those fancied transactions . and ( ) to deny evidence of fact , because their imagination may deceive the relators , when we have no reason to think so but a bare presumption , that there is no such thing as is related , is quite to destroy the credit of all humane testimony , and to make all men liars in a larger sense than the prophet concluded in his haste . for not onely the melancholick and the fanciful , but the grave and the sober , whose judgments we have no reason to suspect to be tainted by their imaginations , have from their own knowledge and experience made reports of this nature . but to this it will possibly be rejoyn'd , the reply will be another prejudice against the belief i contend for , viz. ( ) that 't is a suspicious circumstance that witchcraft is but a fancy , since the persons that are accused are commonly poor and miserable old women , who are overgrown with discontent and melancholy , which are very imaginative ; and the persons said to be bewitch'd are for the most part children , or people very weak , who are easily imposed upon , and are apt to receive strong impressions from nothing : whereas were there any such thing really , 't is not likely , but that the more cunning and subtil desperado's , who might the more successfully carry on the mischievous designs of the dark kingdom , should be oftner engaged in those black confederacies , and also one would expect effects of the hellish combination upon others than the innocent and the ignorant . to which objection it might perhaps be enough to return ( as hath been above suggested ) that nothing can be concluded by this and such like arguings , but that the policy and menages of the instruments of darkness are to us altogether unknown , and as much in the dark as their natures , mankind being no more acquainted with the reasons and methods of action in the other world , than poor cottagers and mechanicks are with the intriques of government and reasons of state. yea peradventure ( ) 't is one of the great designs , as 't is certainly the interest , of those wicked agents and machinators , industriously to hide from us their influences and ways of acting , and to work , as near as is possible , incognito ; upon which supposal 't is easie to conceive a reason , why they most commonly work by , and upon the weak and the ignorant , who can make no cunning observations , or tell credible tales to detect their artifice . besides ( ) 't is likely a strong imagination , that cannot be weaken'd or disturb'd by a busie and subtil ratiocination , is a necessary requisite to those wicked performances ; and without doubt an heightned and obstinate fancy hath a great influence upon impressive spirits ; yea , and as i have conjectur'd before , on the more passive and susceptible bodies . and i am very apt to believe , that there are as real communications and intercourses between our spirits , as there are between material agents ; which secret influences , though they are unknown in their nature , and ways of acting , yet they are sufficiently felt in their effects : for experience attests , that some by the very majesty and greatness of their spirits , discover'd by nothing but a certain noble air that accompanies them , will bear down others less great and generous , and make them sneak before them ; and some , by i know not what stupifying vertue , will tie up the tongue , and confine the spirits of those who are otherwise brisk and voluble . which thing supposed , the influences of a spirit possess'd of an active and enormous imagination , may be malign and fatal where they cannot be resisted , especially when they are accompanied by those poisonous reaks that the evil spirit breaths into the sorceress , which likely are shot out , and applied by a fancy heightned and prepared by melancholy and discontent . and thus we may conceive why the melancholick and envious are used upon such occasions , and for the same reason the ignorant , since knowledge checks and controls imagination ; and those that abound much in the imaginative faculties do not usually exceed in the rational . and perhaps ( ) the daemon himself useth the imagination of the witch so qualified for his purpose , even in those actions of mischief which are more properly his ; for it is most probable , that spirits act not upon bodies immediately , and by their naked essence , but by means proportionate and suitable in instruments that they use ; upon which account likely 't is so strictly required , that the sorceress should believe , that so her imagination might be more at the devotion of the mischievous agent . and for the same reason also ceremonies are used in inchantments , viz. for the begetting this diabolical faith , and heightning the fancy to a degree of strength and vigour sufficient to make it a fit instrument for the design'd performance . and these i think are reasons of likelihood and probability , why the hellish confederates are mostly the ignorant and the melancholick . to pass then to another prejudice . ( ) the frequent impostures that are met with in this kind , beget in some a belief , that all such relations are forgeries and tales ; and if we urge the evidence of a story for the belief of witches or apparitions , they will produce two as seemingly strong and plausible , which shall conclude in mistake or design ; inferring thence , that all others are of the same quality and credit . but such arguers may please to consider , ( ) that a single relation for an affirmative , sufficiently confirmed and attested , is worth a thousand tales of forgery and imposture , from whence cannot be concluded an universal negative . so that , though all the objectors stories be true , and an hundred times as many more such deceptions ; yet one relation , wherein no fallacy or fraud could be suspected for our affirmative , would spoil any conclusion could be erected on them . and ( ) it seems to me a belief sufficiently bold and precarious , that all these relations of forgery and mistake should be certain , and not one in millions of those which attest the affirmative reality , with circumstances as good as could be expected , or wish'd , should be true , but all fabulous and vain . and they have no reason to object credulity to the assertors of sorcery and witchcraft , that can swallow so large a morsel . and i desire such objectors to consider , ( ) whether it be fair to infer , that because there are some cheats and impostures , that therefore there are no realities . indeed frequency of deceit and fallacy will warrant a greater care and caution in examining , and scrupulosity and shiness of assent to things wherein fraud hath been practised , or may in the least degree be suspected . but , to conclude , because that an old woman's fancy abused her , or some knavish fellows put tricks upon the ignorant and the timorous , that therefore whole assises have been a thousand times deceived in judgments upon matters of fact , and numbers of sober persons have been forsworn in things wherein perjury could not advantage them ; i say , such inferences are as void of reason , as they are of charity and good manners . but it may be suggested further , ( ) that it cannot be imagin'd what design the devil should have in making those solemn compacts , since persons of such debauch'd and irreclaimable dispositions as those with whom he is supposed to confederate , are pretty securely his , antecedently to the bargain , and cannot be more so by it , since they cannot put their souls out of possibility of the divine grace but by the sin that is unpardonable ; or , if they could so dispose and give away themselves , it will to some seem very unlikely , that a great and mighty spirit should oblige himself to such observances , and keep such a-do to secure the soul of a silly body , which 't were odds but it would be his though he put himself to no further trouble than that of his ordinary temptations . to which suggestions 't were enough to say , that 't is sufficient if the thing be well prov'd , though the design be not known . and to argue negatively à fine , is very unconclusive in such matters . the laws and affairs of the other world ( as hath been intimated ) are vastly differing from those of our regions , and therefore 't is no wonder we cannot judge of their designs , when we know nothing of their menages , and so little of their natures . the ignorant looker-on can't imagine what the limner means by those seemingly rude lines and scrawls which he intends for the rudiments of a picture ; and the figures of mathematick operation are non-sense , and dashes at a venture to one uninstructed in mechanicks . we are in the dark to one another's purposes & intendments ; and there are a thousand intrigues in our little matters , which will not presently confess their design even to sagacious inquisitors . and therefore 't is folly and incogitancy to argue any thing one way or other from the designs of a sort of beings , with whom we so little communicate ; and possibly we can take no more aim or guess at their projects and designments , than the gazing beasts can do at ours , when they see the traps and gins that are laid for them , but understand nothing what they mean. thus in general . but i attempt something more particularly , in order to which i must premise that the devil is a name for a body politick , in which there are very different orders and degrees of spirits , and perhaps in as much variety of place and state , as among our selves ; so that 't is not one and the same person that makes all the compacts with those abused and seduced souls , but they are divers , and those 't is like of the meanest and basest quality in the kingdom of darkness ; which being supposed , i offer this account of the probable design of those wicked agents , viz. that having none to rule or tyrannize over within the circle of their own nature and government , they affect a proud empire over us ( the desire of dominion and authority being largely spread through the whole circumference of degenerated nature , especially among those , whose pride was their original transgression ) every one of these then desires to get him vassals to pay him homage , and to be emploied like slaves in the services of his lusts and appetites ; to gratifie which desire , 't is like enough to be provided and allowed by the constitution of their state and government , that every wicked spirit shall have those souls as his property , and particular servants and attendants , whom he can catch in such compacts , as those wild beasts that we can take in hunting , are by the allowance of the law our own ; and those slaves that a man hath purchas'd , are his peculiar goods , and the vassals of his will. or rather those deluding fiends are like the seducing fellows we call spirits , who inveigle children by their false and flattering promises , and carry them away to the plantations of america , to be servilly emploied there in the works of their own profit and advantage . and as those base agents will humour and flatter the simple unwary youth , till they are on ship-board , and without the reach of those that might rescue them from their hands : in like manner the more mischievous tempter studies to gratifie , please , and accommodate to those he deals with in this kind , till death hath lanch'd them into the deep , and they are past the danger of prayers , repentance , and endeavours ; and then he useth them as pleaseth him. this account i think is not unreasonable , and 't will fully answer the objection . for though the matter be not as i have conjectur'd , yet 't will suggest a way how it may be conceiv'd , which nulls the pretence , that the design is inconceiveable . but then we are still liable to be question'd , ( ) how it comes about , that those proud and insolent designers practise in this kind upon so few , when one would expect , that they should be still trading this way , and everywhere be driving on the project , which the vileness of men makes so feisable , and would so much serve the interest of their lusts . to which , among other things that might be suggested , i return , ( ) that we are never liable to be so betraied and abused , till by our vile dispositions and tendencies we have forfeited the tutelary care and oversight of the better spirits ; which , though generally they are our guard and defence against the malice and violence of evil angels , yet it may well enough be thought that sometimes they may take their leave of such as are swallowed up by malice , envy , and desire of revenge , qualities most contrary to their life and nature , and leave them exposed to the invasion and sollicitations of those wicked spirits , to whom such hateful attributes make them very suitable . and if there be particular guardian angels , as 't is not absurd to fancy , it may then well be supposed , that no man is obnoxious to those projects and attempts , but onely such whose vile and mischievous natures have driven from them their protecting genius . and against this dereliction to the power of evil spirits , 't is likely enough what some affirm , that the royal psalmist directs that prayer , psal. . , . cast me not off in the time of old age , forsake me not when my strength faileth . for — they that keep my soul [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the lxx and the vulgar latin , qui custodiunt animam meam ] they take counsel together , saying , god hath forsaken him , persecute him and take him , for there is none to deliver him . but i adde , ( ) that 't is very probable , that the state wherein they are , will not easily permit palpable intercourses between the bad genii and our nature , since 't is like enough that their own laws and government do not allow their frequent excursions into this world . or , it may with as great probability be supposed , that 't is a very hard and painful thing for them , to force their thin and tenuious bodies into a visible consistence , and such shapes as are necessary for their designs in their correspondencies with witches . for in this action their bodies must needs be exceedingly compress'd , which cannot be well supposed without a painful sense . and this is perhaps a reason why there are so few apparitions , and why appearing spirits are commonly in such haste to be gone , viz. that they may be deliver'd from the unnatural pressure of their tender vehicles , which i confess holds more in the apparitions of good than of evil spirits , most relations of this kind , describing their discoveries of themselves , as very transient , ( though for those the holy scripture records , there may be peculiar reasons why they are not so ) whereas the wicked ones are not altogether so quick and hasty in their visits : the reason of which probably is , the great subtilty and tenuity of the bodies of the former , which will require far greater degrees of compression , and consequently of pain , to make them visible ; whereas the latter , are more foeculent and gross , and so nearer allyed to palpable consistencies , and more easily reduceable to appearance and visibility . at this turn , sir , you may perceive that i have again made use of the platonick hypothesis , that spirits are embodyed , upon which indeed a great part of my discourse is grounded : and therefore i hold my self obliged to a short account of that supposal . it seems then to me very probable from the nature of sense , and analogie of nature for ( . ) we perceive in our selves , that all sense is caus'd and excited by motion made in matter ; and when those motions which convey sensible impressions to the brain , the seat of sense , are intercepted , sense is lost : so that , if we suppose spirits perfectly to be disjoyn'd from all matter , 't is not conceivable how they can have the sense of any thing : for how material objects should any way be perceiv'd , or felt without vital union with matter , 't is not possiblè to imagine . nor doth it ( . ) seem suitable to the analogie of nature , which useth not to make precipitious leaps from one thing to another , but usually proceeds by orderly steps and gradations : whereas were there no order of beings between us , who are so deeply plunged into the grossest matter , and pure unbodied spirits , 't were a mighty jump in nature . since then the greatest part of the world consists of the finer portions of matter , and our own souls are immediately united unto these , 't is infinitely probable to conjecture , that the nearer orders of spirits are vitally joyn'd to such bodies . and so nature by degrees ascending still by the more refin'd and subtile matter , gets at last to the pure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or immaterial minds , which the platonists made the highest order of created beings . but of this i have discoursed else-where , and have said thus much of it at present , because it will enable me to add another reason of the unfrequency of apparitions and compacts , viz. ( . ) because 't is very likely , that these regions are very unsuitable , and disproportion'd to the frame and temper of their senses and bodies ; so that perhaps , the courser spirits can no more bear the air of our world , then batts and owls can the brightest beams of day . nor can the purer and better any more endure the noysom steams , and poysonous reeks of this dunghil earth , then the delicate can bear a confinement in nasty dungeons , and the foul squallid caverns of uncomfortable darkness so that 't is no more wonder , that the better spirits no oftner appear , than that men are not more frequently in the dark hollows under ground . nor is 't any more strange that evil spirits so rarely visit us , then that fishes do not ordinarily fly in the air , as 't is said one sort of them doth ; or that we see not the batt daily fluttering in the beams of the sun. and now by the help of what i have spoken under this head , i am provided with some things wherewith to disable another objection , which i thus propose : ( xi . ) if there be such an intercourse between evil spirits and the wicked , how comes it about that there is no correspondence between good spirits and the vertuous ? since without doubt , these are as desirous to propagate the spirit and designes of the upper and better world , as those are to promote the interest of the kingdom of darkness . which way of arguing is still from our ignorance of the state and government of the other world , which must be confest , and may , without prejudice to the proposition i defend . but particularly , i say , ( . ) that we have ground enough to believe , that good spirits do interpose in , yea , and govern our affairs . for that there is a providence reaching from heaven to earth , is generally acknowledg'd ; but that this supposeth all things to be order'd by the immediate influence , and interposal of the supreme deity , is not very philosophical to suppose ; since if we judge by the analogie of the natural world , all things we see are carried on by the ministry of second causes , and intermediate agents . and it doth not seem so magnificent and becoming an apprehension of the supreme numen , to phancy his immediate hand in every trivial management . but 't is exceeding likely to conjecture , that much of the government of us , and our affairs , is committed to the better spirits , with a due subordination and subserviency to the will of the chief rector of the universe . and 't is not absurd to believe , that there is a government runs from highest to lowest , the better and more perfect orders of being , still ruling the inferiour and less perfect . so that some one would phancy that perhaps the angels may manage us , as we do the creatures that god and nature have placed under our empire and dominion . but however that is , that god rules the lower world by the ministry of angels , is very consonant to the sacred oracles . thus , deut. xxxii . viii , ix . when the most high divided the nations their inheritance , when he separated the sons of adam , he set the bounds of the people , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the number of the angels of god , as the septuagint renders it ; the authority of which translation , is abundantly credited and asserted , by its being quoted in the new testament , without notice of the hebrew text , even there where it differs from it , as learned men have observ'd . we know also , that angels were very familiar with the patriarchs of old ; and iacob's ladder is a mystery , which imports their ministring in the affairs of the lower world. thus origen and others understand , that to be spoken by the presidential angels , jer. li. ix . we would have healed babylon , but she is not healed , forsake her , and let us go . like the voyce heard in the temple before the taking of ierusalem by titus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and before nebuchadnezzar was sent to learn wisdome and religion among the beasts , he sees a watcher , according to the . an angel , and an holy one come down from heaven , dan. iv. xiii . who pronounceth the sad decree against him , and calls it the decree of the watchers , who very probably were the guardian genii of himself and his kingdome . and that there are particular angels that have the special rule and government of particular kingdomes , provinces , cities , yea and of persons , i know nothing that can make improbable : the instance is notorious in daniel , of the angels of persia and graecia , that hindred the other that was engaged for the concerns of iudaea ; yea , our saviour himself tells us , that children have their angels , and the congregation of disciples supposed that st. peter had his . which things , if they be granted , the good spirits have not so little to do with us , and our matters , as is generally believed . and perhaps it would not be absurd , if we referr'd many of the strange thwarts , and unexpected events , the disappointments and lucky coincidences that befal us , the unaccountable fortunes and successes that attend some lucky men , and the unhappy fates that dog others that seem born to be miserable ; the fame and favour that still waits on some without any conceivable motive to allure it , and the general neglect of others more deserving , whose worth is not acknowledg'd ; i say , these , and such like odde things , may with the greatest probability be resolv'd into the conduct and menages of those invisible supervisors , that preside over , and govern our affairs . but if they so far concern themselves in our matters , how is it that they appear not to maintain a visible and confest correspondence with some of the better mortals , who are most fitted for their communications and their influence ? to which i have said some things already , when i accounted for the unfrequency of apparitions ; and i now add what i intend for another return to the main objection , viz. ( . ) that the apparition of good spirits is not needful for the designes of the better world , whatever such may be for the interest of the other . for we have had the appearance and cohabitation of the son of god , we have moses and the prophets , and the continued influence of the spirit , the greatest arguments to strengthen faith , the most powerful motives to excite our love , and the noblest encouragements to quicken and raise our desires and hopes , any of which are more than the apparition of an angel ; which would indeed be a great gratification of the animal life , but 't would render our faith less noble and less generous , were it frequently so assisted : blessed are they that believe , and yet have not seen . besides which , the good angels have no such ends to prosecute , as the gaining any vassals to serve them , they being ministring spirits for our good , and no self-designers for a proud and insolent dominion over us . and it may be perhaps not impertinently added , that they are not always evil spirits that appear , as is , i know not well upon what grounds , generally imagined ; but that the extraordinary detections of murders , latent ireasures , falsified and unfulfill'd bequests , which are sometimes made by apparitions , may be the courteous discoveries of the better , and more benign genii . yea , 't is not unlikely , that those warnings that the world sometimes hath of approaching iudgments and calamities by prodigies , and sundry odd phaenomena , are the kind informations of some of the inhabitants of the upper world. thus , was ierusalem forewarned before its sacking by antiochus , by those aiery horsemen that were seen through all the city , for almost forty days together , mac v. ii , iii. and the other prodigious portents that fore-ran its destruction by titus : which i mention , because they are notorious instances . and though , for mine own part , i scorn the ordinary tales of prodigies , which proceed from superstitious fears , and unacquaintance with nature , and have been used to bad purposes by the iealous and the ignorant ; yet i think that the arguments that are brought by a late very ingenious author , to conclude against such warnings and predictions in the whole kind , are short and inconsequent , and built upon too narrow hypothesis . for if it be supposed , that there is a sort of spirits over us , and about us , who can give a probable guess at the more remarkable futurities , i know not why it may not be conjectured , that the kindness they have for us , and the appetite of fore-telling strange things , and the putting the world upon expectation , which we find is very grateful to our own natures , may not incline them also to give us some general notice of those uncommon events which they foresee . and i yet perceive no reason we have to phancy , that whatever is done in this kind , must needs be either immediately from heaven , or from the angels by extraordinary commission and appointment . but it seems to me not unreasonable to believe , that those officious spirits , that oversee our affairs , perceiving some mighty and sad alterations at hand , in which their charge is much concerned , cannot chuse , by reason of their affection to us , but give us some seasonable hints of those approaching calamities ; to which also their natural desire to fore-tell strange things to come , may contribute to incline them . and by this hypothesis , the fairest probabilities , and strongest ratiotinations against prodigies , may be made unserviceable . but this onely by the way . i proceed to the next objection , which may be made to speak thus : ( xii . ) the belief of witches , and the wonderful things they are said to perform by the help of the confederate daemon , weakens our faith , and exposeth the world to lnfidelity in the great matters of our religion . for if they by diabolical assistance , can inflict and cure diseases , and do things so much beyond the comprehension of our philosophy , and activity of common nature ; what assurance can we have , that the miracles that confirm our gospel were not the effects of a compact of like nature , and that devils were not cast out by beelzebub ? if evil spirits can assume bodies , and render themselves visible in humane likeness ; what security can we have of the reality of the resurrection of christ ? and if , by their help , witches can enter chambers invisibly through key-holes , and little unperceived cranneys , and transform themselves at pleasure ; what arguments of divinity are there in our saviour's shewing himself in the midst of his disciples , when the doors were shut , and his transfiguration in the mount ? miracles are the great inducements of belief , and how shall we distinguish a miracle from a lying wonder ; a testimony from heaven , from a trick of the angels of hell ; if they can perform things that astonish and confound our reasons , and are beyond all the possibilities of humane nature ? this objection is spiteful and mischievous , but i thus endeavour to dispatch it . ( . ) the wonders done by confederacy with wicked spirits , cannot derive a suspition upon the undoubted miracles that were wrought by the author & promulgers of our religion , as if they were performed by diabolical compact , since their spirit , endeavours and designes were notoriously contrary to all the tendencies , aims and interests of the kingdome of darkness . for , as to the life and temper of the blessed and adorable iesus , we know there was an incomparable sweetness in his nature , humility in his manners , calmness in his temper , compassion in his miracles , modesty in his expressions , holiness in all his actions , hatred of vice and baseness , and love to all the world ; all which are essentially contrary to the nature and constistitution of apostate spirits , who abound in pride and rancour , insolence and rudeness , tyranny and baseness , universal malice , and hatred of men. and their designes are as opposite , as their spirit and their genius . and now , can the sun borrow its light from the bottomless abyss ? can heat and warmth flow in upon the world from the regions of snow and ice ? can fire freeze , and water burn ? can natures , so infinitely contrary , communicate , and jump in projects , that are destructive to each others known interests ? is there any balsome in the cockatrice's egge ? or , can the spirit of life flow from the venome of the asp ? will the prince of darkness strengthen the arm that is stretcht out to pluck his usurp't scepter , and his spoyls from him ? and will he lend his legions , to assist the armies of his enemy against him ? no , these are impossible supposals ; no intelligent being will industriously and knowingly contribute to the contradiction of its own principles , the defeature of its purposes , and the ruine of its own dearest interests . there is no fear then , that our faith should receive prejudice from the acknowledgment of the being of witches , and power of evil spirits , since 't is not the doing wonderful things that is the onely evidence that the holy iesus was from god , and his doctrine true ; but the conjunction of other circumstances , the holiness of his life , the reasonableness of his religion , and the excellency of his designes , added credit to his works , and strengthned the great conclusion , that he could be no other than the son of god , and saviour of the world. but besides , i say , ( . ) that since infinite wisdome and goodness rules the world , it cannot be conceiv'd , that they should give up the greatest part of men to unavoidable deception . and if evil angels , by their confederates , are permitted to perform such astonishing things , as seem so evidently to carry god's seal and power with them , for the confirmation of falshoods , and gaining credit to impostors , without any counter-evidence to disabuse the world ; mankind is exposed to sad and fatal delusion . and to say that providence will suffer us to be deceived in things of the greatest concernment , when we use the best of our care and endeavours to prevent it , is to speak hard things of god ; and in effect to affirm , that he hath nothing to do in the government of the world , or doth not concern himself in the affairs of poor forlorn men. and if the providence and goodness of god be not a security unto us against such deceptions , we cannot be assured , but that we are always abused by those mischievous agents , in the objects of plain sense , and in all the matters of our dayly converses . if one that pretends he is immediately sent from god , to overthrow the ancient fabrick of established worship , and to erect a new religion in his name ; shall be born of a virgin , and honour'd by a miraculous star ; proclaimed by a song of seeming angels of light , and worshipped by the wise sages of the world ; revered by those of the greatest austerity , and admired by all for a miraculous wisdome , beyond his education and his years : if he shall feed multitudes with almost nothing , and fast himself beyond all the possibilities of nature : if he shall be transformed into the appearance of extraordinary glory , and converse with departed prophets in their visible forms : if he shall cure all diseases without physick or endeavour , and raise the dead to life after they have stunk in their graves : if he shall be honoured by voyces from heaven , and attract the universal wonder of princes and people : if he shall allay tempests with a beck , and cast out devils with a word : if he shall fore-tell his own death particularly , with its tragical circumstances , and his resurrection after it : if the veil of the most famous temple in the world shall be rent , and the sun darkened at his funeral : if he shall , within the time foretold , break the bonds of death , and lift up his head out of the grave : if multitudes of other departed souls shall arise with him , to attend at the solemnity of his resurrection : if he shall after death , visibly converse with , eat and drink with , divers persons , who could not be deceived in a matter of clear sense , and ascend in glory in the presence of an astonisht and admiring multitude : i say , if such a one as this should prove a diabolical impostor , and providence should permit him to be so credited and acknowledged ; what possibility were there then for us to be assured , that we are not always deceived ? yea , that our very faculties were not given us onely to delude and abuse us ? and if so , the next conclusion is , that there is no god that judgeth in the earth ; and the best , and most likely hypothesis will be , that the world is given up to the government of the devils . but if there be a providence that superviseth us , ( as nothing is more certain ) doubtless , it will never suffer poor helpless creatures to be inevitably deceived , by the craft and subtilty of their mischievous enemy , to their undoing ; but will without question take such care , that the works wrought by divine power for the confirmation of divine truth , shall have such visible marks and signatures , if not in their nature , yet in their circumstances , ends and designes , as shall discover whence they are , and sufficiently distinguish them from all impostures and delusions . and though wicked spirits may perform some strange things that may excite wonder for a while , yet he hath , and will so provide , that they shall be baffled and discredited ; as we know it was in the case of moses and the aegyptian magicians . now , besides what i have directly said to the objection , i have this to adde to the objectors , that i could wish they would take care of such suggestions ; which , if they overthrow not the opinion they oppose , will dangerously affront the religion they would seem to acknowledge . for he that saith , that if there are witches , there is no way to prove that christ jesus was not a magician , and diabolical impostor ; puts a deadly weapon into the hands of the infidel , and is himself next door to the sin against the holy ghost : of which , in order to the perswading greater tenderness and caution in such matters , i give this short account . the sin against the holy ghost is said to be unpardonable ; by which sad attribute , and the discourse of our saviour , mat. xii . from the xxii . to the xxxiii ver . we may understand its nature : in order to which we consider , that since the mercies of god , and the merits of his son , are infinite , there is nothing can make a sin unpardonable , but what makes it incurable ; and there is no sin but what is curable by a strong faith , and a vigorus endeavour : for all things are possible to him that believeth . so that , that which makes a sin incurable , must be somewhat that makes faith impossible , and obstructs all means of conviction . in order to the finding which , we must consider the ways and methods the divine goodness hath taken for the begetting faith , and cure of infidelity : which it attempted , first , by the prophets , and holy men of antient times ; who , by the excellency of their doctrine , the greatness of their miracles , and the holiness of their lives , endeavoured the conviction and reformation of a stubborn and unbelieving world. but though few believed their report , and men would not be prevail'd on by what they did , or what they said , yet their infidelity was not hitherto incurable , because further means were provided in the ministry of iohn the baptist , whose life was more severe , whose doctrines were more plain , pressing and particular ; and therefore 't was possible that he might have succeeded . yea , and where he failed , and could not open mens hearts and their eyes , the effect was still in possibility , and it might be expected from him that came after , to whom the prophets and iohn were but the twilight and the dawn . and though his miraculous birth , the song of angels , the iourney of the wise men of the east , and the correspondence of prophesies , with the circumstances of the first appearance of the wonderful infant : i say , though these had not been taken notice of , yet was there a further provision made for the cure of infidelity , in his astonishing wisdom , and most excellent doctrines ; for , he spake as never man did . and when these were despised and neglected , yet there were other means towards conviction , and cure of unbelief , in those mighty works that bore testimony of him , and ware the evident marks of divine power in their foreheads . but when after all , these clear and unquestionable miracles which were wrought by the spirit of god , and had eminently his superscription on them , shall be ascribed to the agency of evil spirits , and diabolical compact , as they were by the malicious and spightful pharisees in the periods above-mentioned ; when those great and last testimonies against infidelity , shall be said to be but the tricks of sorcery , and complotment with hellish confederates , this is blasphemy in the highest , against the power and spirit of god , and such as cuts off all means of conviction , and puts the unbeliever beyond all possibilities of cure. for miracles are god's seal , and the great and last evidence of the truth of any doctrine . and though , while these are onely disbelieved as to the fact , there remains a possibility of perswasion ; yet , when the fact shall be acknowledg'd , but the power blasphemed , and the effects of the adorable spirit maliciously imputed to the devils ; such a blasphemy , such an infidelity is incurable , and consequently unpardonable . i say , in sum , the sin against the holy ghost seems to be a malicious imputation of the miracles wrought by the spirit of god in our saviour to satanical confederacy , and the power of apostate spirits ; than which , nothing is more blasphemous , and nothing is more like to provoke the holy spirit that is so abused to an eternal dereliction of so vile and so incurable an unbeliever . this account , as 't is clear and reasonable in it self , so it is plainly lodg'd in the mention'd discourse of our saviour . and those that speak other things about it , seem to me to talk at randome , and perfectly without book . but to leave them to the fondness of their own conceits , i think it now time to draw up to a conclusion of the whole . therefore briefly , sir , i have endeavoured in these papers , which my respect and your concernment in the subject have made yours , to remove the main prejudices i could think of , against the existence of witches and apparitions ; and i 'm sure i have suggested much more against what i defend , than ever i heard or saw in any that opposed it ; whose discourses , for the most part , have seemed to me inspired by a lofty scorn of common belief , and some trivial notions of vulgar philosophy . and in despising the common faith about matters of fact , and fondly adhering to it in things of speculation , they very grosly and absurdly mistake : for in things of fact , the people are as much to be believ'd as the most subtile philosophers and speculators ; since here , sense is the judge . but in matters of notions and iheory , they are not at all to be heeded , because reason is to be judge of these , and this they know not how to use . and yet thus it is with those wise philosophers , that will deny the plain evidence of the senses of mankind , because they cannot reconcile appearances with the fond crotchets of a philosophy which they lighted on in the high-way by chance , and will adhere to at adventure . so that i profess , for mine own part , i never yet heard any of the confident declaimers against witchcraft and apparitions , speak any thing that might move a mind , in any degree instructed in the generous kinds of philosophy , and nature of things . and for the objections i have recited , they are such as rise out of mine own thoughts , which i obliged to consider what was possible to be said upon this cccasion , for though i have examined scot's discovery , phancying that there i should find the strong reasons of mens dis-belief in this matter ; yet i profess i met not with the least suggestion in all that farrago , but what it had been ridiculous for me to have gone about to answer : for the author doth little but tell odd tales , and silly legends , which he confutes and laughs at , and pretends this to be a confutation of the being of witches and apparitions : in all which , his reasonings are trifling and childish ; and when he ventures at philosophy , he is little better than absurd : so that 't will be a wonder to me , if any but boys and buffoons imbibe any prejudices against a belief so infinitely confirmed , from the loose and impotent suggestions of so weak a discourser . and now , sir , 't is fit that i relieve your patience ; and i shall do so , when i have said , that you can abundantly prove , what i have but attempted to defend : and that among the many obligations your country hath to you , for the wisdome and diligence of your endeavours in its service ; your ingenious industry for the detecting of those vile practicers , is not the least considerable . to which i will add no more , but the confession who it is that hath given you all this trouble ; which i know you are ready to pardon , to the respect and good intentions of sir , your affectionate and obliged honourer and servant , j. g. advertisements of some books printed for and sold by james collins at his shop in westminster-hall , . flora ceres & pomona , or a compleat florilege furnished with all requisites belonging to a florist , by iohn rea , gent. fol. bentivolio and uranica , wrote by n. ingelo , d. d. fol. forty sermons preached by the late learned and famous anthony farrindon , b. d. fol. bishop hall's works in three volumes , fol. the compleat angler , shewing the whole art of fishing in our english rivers , &c. º mercurius centralis , a discourse of subterraneal treasure , . a sermon preached before the peers in the abby . church at westminster , upon the th of october , . being a fast ordered by his majestie , in consideration of the late dreadful fire , that consumed the greater part of the city of london , by seth lord bishop of exon. in o. sathan transformed into an angell of light expressing his dangerous impostures vnder glorious shewes. emplified [sic] specially in the doctrine of witchcraft, and such sleights of satan, as are incident thereunto. very necessary to discerne the speciplague raging in these dayes, and so to hide our selues from the snare thereof. cooper, thomas, fl. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc . estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) sathan transformed into an angell of light expressing his dangerous impostures vnder glorious shewes. emplified [sic] specially in the doctrine of witchcraft, and such sleights of satan, as are incident thereunto. very necessary to discerne the speciplague raging in these dayes, and so to hide our selues from the snare thereof. cooper, thomas, fl. . [ ], p. printed by barnard alsop, london : . another issue, with a -a cancelled and replaced with a, of the edition. the second and third books each have separate title page, dated ; pagination and register are continuous. running title reads: the mysterie of witch-craft discouered. reproduction of the original in the british library. formerly stc . created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp 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sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion sathan transformed into an angell of light , expressing his dangerous impostures vnder glorious shewes . emplified specially in the doctrine of witch-craft , and such sleights of satan , as are incident thereunto . very necessary to discerne the speci-plague raging in these dayes , and so to hide our selues from the snare thereof . london , printed by barnard alsop . . to the right worshipfull alderman holiday , the worthy gouernour of the east indian merchants , together with the prouident treasures and graue committees , and the rest of the aduenturers in that famous trade all things pertaining to life and godlinesse . right worthy and beloued in our lord iesus christ : it is the wonderfull mercy and exceeding patience of our gratious god towards vs of this sinfull nation that in the middest of such fearfull stormes and bloody garboyles deuouring our neighbors round about vs , wee of this iland though , as it were , enuironed round about with such tempestuous seas , do yet notwithstanding enioy such temperate seasons , as not onely to eate the fruite of our owne labours , but to be enabled moreouer out of our aboundance to entertaine and releeue our distressed neighbours . and is not the wisedome of god admirable herein to warne vs to looke home , when our neighbours house is on fire , and to make it our owne case , what is common to vs with others . is not his mercy vnspeakeable that seeing charitie couereth a multitude of sinnes , and much is forgiuen to those that loue much , therefore wee may haue hope of gods longer forbearance & indulgence towards vs , so long as we regard the afflictions of ioseph , & by our brotherly affections , beare one anothers burthen . surely though the sickle must be put in when the haruest is ripe , and there are too many signes among vs that the regions are white vnto the haruest , yea that the deere is gone out to go through the land , yet euen here i haue obserued these meanes to stay the execution . first , when there are some remaining to stand in the gap to turne away the wrath . secondly , when the lord is iustified and approued by his word . and thirdly , when by our compassion and prudence wee doe communicate with the afflictions of our brethren , and so voluntarily suffer with them in their distresses . wherein as we haue speciall cause to blesse our gratious god for his good hand with our worthy nehemiah in this holy worke , so are wee wisely to secure our selues in succouring others , and doing good while wee haue time to the houshold of faith . shall not sathan and his instruments herein otherwise condemne vs , who if euer heretore , do speedily combine them selues against the lord and his annoynted , whose maine policy it is in these latter dayes to disunite the hearts of christians and to weaken their hands that they may more speedily and easily make prey of them . doe not his croaking frogges those infernall iebusites compasse land and sea to this end , creeping into the chambers , yea into the harts of princes , both to exasperate such as are auerse against the poore mēbers of christ , and also alienate euen the well affected from the maintenance of the common faith . and doe wee thinke that they haue left any stone vnrowled to compasse the same , can we imagine but that these spirits of diuels haue waded into the depth of their fathers methods , and as she in the poet : when heauen will affoord no helpe , shee 'le moue the infernall powers , so in despite of heauen these limbs of sathan haue now failed to employ the powers of darkenesse for the more effectuall deluding of the children of disobedience ? and are not these the times wherein if it were possible the very elect may bee seduced and ensnared hereby . is not the wisdome and iustice of god admirable herein that when the foole saith in his heart there is no god , & the atheist dreams of no other hell but to bee in debt , and affliction , and so plots by all meanes to build his heauen on earth by wallowing in all excesse of riot and vanitie , as hereby he reapes such wages of his error as is meet , euen to be giuen vp to a reprobate sense , and so not onely to all monstrous and desperate wickednesse , but euen to maintaine and secure the same against all future reckonings , as if he had made a couenent with hell , and were at an agreement with death ▪ so is he iustly taken in his owne craftinesse , and most wonderfully arrested by the power of hell , to the apparant confusion of his imagined happinesse , and while hee dreames of no other heauen but to doe what hee list in earth , hee is not onely therein restrained by the power of heauen to the confusiō of his present hopes for the good of the saints , but also iustly caught in the snares of his owne wickednesse by the power of hell , as to beginne and seale hereby vnto him eternall vengeance , and to hasten him thereto ; so that the righteous may more wonderfully escape of our trouble , when the wicked are falne into the pit they digged for them . surely as it is a righteous thing with god , that they that doe not receiue the loue of the truth , shall be giuen vp to strong delusions to beleeue lies : so if euer satan were transformed into an angell of light , and so more effectually by his lies and subtilties did deceiue vnstable soules : if euer the sure word and wonderfull workes of god were outfaced and suppressed by the sleights and forgeries of the god of this world , the experience here of is most notorious in our times : to instance in this particular being the subiect of our experience how mightily the lord hath iustified his word , both auouching in these dayes the truth of this doctrine of witchcraft as also euidencing the power thereof in dissoluing the workes of satan , as experience hath made it manifest , so we haue had not onely the great patrones and friends of the church confirming the same , but euen the churches verie enemies haue beene enforced to acknowledge no lesse . and yet such hath been the efficacy of delusion , that this very same most glorious truth vpon other respects as it hath found hard measure among fained friends , so it hath also thereby beene traduced and peruerted by it enemies . and surely we may the lesse wonder hereat , if we consider wisely , that as commodities are in request with many according to their diuers humours , and different seasons , so doth it befall the sacred truth . which though it be sometimes in request , when it may serue to aduance the pride of the flesh and infancie of religion , yet doth it easily grow out of date , when either it tends to humble the flesh , or iustly challengeth lukewarmnesse and hypocrisie . which as it was the portion of the lord and master of the church , sometimes to bee cryed vp with hosanna , eftsoones to bee cryed downe with crucifige so hath it beene the lot of the scepter of this kingdome , the budding rod of aaron sometimes to be turned into a serpent in the opinion of man , as if it onely entended to destruction and not to edification , no better then a doctrine of licentiousnesse or sedition and despaire , which eftoones was in esteeme as angels foode , sweeter then honey , pretious aboue rubies , most orient gems . which seeing it hath beene also the portion of this truth concerning witchcraft , is it any maruell if what man opposeth and seeketh to suppresse , the lord himselfe hath powerfully maintaind and iustified , as prouing vnto it gainesayers a sauour of death , that haue refused to embrace the same as a sauour of life vnto life . surely when i discerne the efficacy of delusion preuailing in these dayes euen vpon such that haue tested of the good word of god , and beene pertakens of the enlightning spirit : and so haue had some kenning of the power of the life to come , and yet are so falue away from conscience , yea from science it selfe , that they are very strangers from the life of god through their affected ignorance , and being willingly ignorant of what they haue formerly beene conuinced of , are growne to bee starke-mockers of all powers ; yet all forme of religion , and so in this their atheisme , sing a requiem to their soules , fearing no other hell , then to be mooued in their slippery state , and dreaming of no other heauen then to build their foundation in the sands : mee thinkes i see the foolish worldling on the pinnacle of his confidence , and so in his greatest security , lying open to confusion . and do i not see the iustice of god working wonderfully herein , in besotting the foole in his owne wisedome . euen giuing him vp to rest vpon such broken reedes , for the securing of his babel , which are the onely meanes to confound the same . and hath not the god of the world by diuine permission a speciall stroke in this delusion , not only to proue a lying spirit in the mouth of our false prophets , bidding to go the particular contents . this treatise is digested into three bookes . in the former whereof is contained . first , the occasion and scope of this discourse . in sect. . pag. . aud therein prooued that this doctrine of witch-craft is necessarie to be prosecuted and ohserued in these dayes . sect. . pag. . chap. . secondly , it is proued that there haue beene , are , and shall be witches to the worlds end : both by sound testimonie , . from the word , p. . . from antiquitie , p. . . from pregnant reasons , p. . and so snch obiections answred , as seeme to contradict this truth , page . chap. . thtrdly it is declared ; what witch-craft properly is : where both the nature , causes , and effectes are briefely opened and applied , page . wherein is set downe , both that satan . can worke wonders , p. . as also . the difference betweene true miracles , and satans wonderfull workes , p. . . and so the diuers kinds of these wonders are discoursed , page . . together with the intent , how farre , and in what cases , satan can effect them , page , . chap. . fourthly , is layde open the policie of satan , in drawing and vniting ignorant and vnstable soules to this art. where first ; the occasions are discouered , page . . hereupon the manner of satans working and enueighling to this trade , page . . and of his seuerall impostures , and treacheries therein , against the poore soule . p. . . and so of the entring his nouices into this schoole : with the vse thereof , page . . it is further manifested by what meanes satan now confirmeth , and detaineth his proselites in this mystery : where . of the couenant , which passeth betweene the witch and satan to this end : and here first prooued that there is such a couenant , p. . . of the nature and bruticall bond of the couenant is set downe . . the diuers kindes of the couenants are discryed , and so the policie of satan therein further opened , p. . . the ground of the couenant is searched , and therein sathans policie also detected , p. . & . with the vses thereof , p. . . the partes of this couenant distinguished . . what satan bindes himselfe to doe for the witch , p. . . wherein the witch is bound to the diuell , p. . and the seuerall sleights of satan , in each coniectured . p. . chap. . sixtly , is declared what ceremonies sathan doth accompanie this couenant withall : the better to detaine and hold his vassals to the performance thereof : whereof the secret marke of the witch , p. . . of conuenting them into the church page . and there : first . to renounce their baptisme , p. . . to offer vp their blood in sacrifice to the diuell . . of kissing satans backe parts . . of carnall societie by satan , with witches , together with the speciall sleights of satan therein , p. . and the vse thereof , page . chap. . seuenthly , diuers other meanes are layd downe , whereby satan confirmes his proselites , as cap. . page . diuers kinds of witch-craft are opened , both . that which consists in diuination ; wherein first is shawed , p. . that satan can foretell in some measure things to come . p. . . how farre he may proceed therein , page . wherrin is layd downe the difference betweene diuine and satanicall predictions , page . . the diuers meanes are discouered , whereby satan foretells things to come ; as , by true creatures . as . flight of birds , page . . the intrals of beasts , ibid. . the obseruation of the starres , and heauenly bodies condemned , p. . with answere to obiections to astrologie , page . . dreames . . lots . wherein is set downe the right vse of these things , namely how the doctrine of the starres is to be vsed . what dreames are to bee heeded , page . and so the differeuce between diuine , and other dreames manifested , p. . as also how lets are to be vsed , and heerein the peruerse abuse of these things discouered , and reiected , p. . secondly , it is declared how satan deceiues , and foretels things to come by forged meanes : as , answering in the shape of a dead body , p. . . where it is prooued particularly : that the resemblance appearing to saul was not true samuel but satan in his likenes . p. . thirdly , it is prooued that satan also vseth to foretell things to come without meanes , and that either by reall possessing of the soules & bodyes of men , p. . or else by obsession , and inspiring them with his euill counsels . where particularly is declared the differences betweene satanicall reuelations , exthusiasmes , and those true and heauenly reuelations wherewith the true prophets of god were furnished : to declare the will of the lord in extraordinarie times and oceasions : page . and so the vse thereof commended to the church of christ iesus . cha . . it yeeldeth further to declare another kinde of witch-craft , which consists in operation , p. . and heere first of working wonders by charmes , that it is vnlawfull . where are answered diuers obiections seeming to iustifie them , and so all sortes of charmes condemned , page . &c. either by words sacred or prophane , page , . or by making of characters , p. . images . circles . vsing of amulets . scratching of the witch . exorcismes . pictures of waxe , &c. together with the vse thereof to the church of god , page . secondly , it is declared ; that strange things are done by iugling , and deceiuing of the senses , page . wherein first , the manner thereof is set downe , page . . reasons answered for the lawfulnesse thereof , page . . it is prooued that this is plaine sorcerie ; and that the sorcerers of egypt were but plaine iuglers , page . and so application hereof made to the church of christ. chap. . . out of these groundes thus soundly layd , it is further considered : who is the practiser of this art. namely the witch . where first , a witch is discribed and liuely painted out vnto vs , in her seuerall lineaments and true proportion : page . secondly , it is prooued , that men as well as women , are practioners therein . page . thirdly , and the policie of sathan discouered in bayting these diuers sects , with fit meanes to ensnare them with this dangerous hooke , page according , both to the diuersitie of times , and estates of the church : page . and also , sutable to the seuerall conditions aud qualities of nature , p. . and so it is further manifested , that antichrist hath especially entertayned and aduaunced this diuellish art , as an especiall meanes to attaine and maintaine his visible monarchie : page . , &c. and here is also resolued , what especiall places witches doe most haunt together . with the vse thereof , page . & . chap. . it being apparant what a witch is , it is now further discouered , how many kindes of witches there are , p. . and heere first of the bad witch : page . . of the meanes whereby she executes her mischiefe , namely cursing : and so , . satans policies herein : page . . secondly , of the good witch : first , of her nature and condition , p. . that her skill in helping is no speciall gift of god : but attained by the assistance of the deuill . p. . of the meanes whereby shee binds to be helpfull . namely , the beliefe of men , and here , page . whether they can helpe any that doth not beleeue : page . . whether the good witch can hurt : and the hurting witch can help ? where the admirable wisedome and iustice of god is declared , page . and so it is approoued that the good witch is sarre more daungerous then the bad : p. . and thereupon aduice giuen for her auoydance and apprehension especially , and this in the . chap. and thus endeth the first book , contayning the truth , nature , and kinds of witch-craft ; together with the proper subiect of this art : and so of her entrance , confirmation , and practise therein , as also the seuerall kinds and dangers of them . the second booke , proceedeth to their detection , and conuiction : and to this ende . first , setteth downe the power and efficacie of witch-craft . whereby they execute their feates , and seuerall mischiefes , and so drawe themselues , yet more palpably within the compasse of authoritie . and heere first it is shewed wherein the power of witches is restrayned , page . and here it is enquired , whether the witch haue power to afflict the childe of god , and how farre : with the vses thereof ? page . how in these kindes of afflictions the elect differ from the wicked , page . secondly , is declared , wherein the witches power is apparant : and heere . first , of the actions concerning their owne persons , p. . secondly , of their actions towards others , p. . and so the policie of satan is discouered , in executing and conuaying of this power . by naturall medecines , page by prayers , and good councells : page . by shrowding it vnder naturall diseases , and mixing it therewith . and of his notable sleights , and daungerous snares therein , page . and all this chap . secondly is discoursed that witches ought to be detected . and to this end . first , the admirable wisedome and iustice of god is discouered , in making them instruments of their owne confusion page . secondly , two principall meanes are layde downe for their discouerie : namely , examination ; and conuiction . and heere , first , are commended diuers waighty presumptions , tending probably to detect the witch . p. . , diuers manifest proofes are added , tending to the conuiction of the same , page . and so false meanes of detection being reiected , and some doubts answered concerning the same : vse is made thereof to the church of god , and this is in the second chap. thirdy are discouered the remedies against witch-craft . whereof the principall is , the execution of authoritie , in cutting of the offenders , both for the practizing of their mischieifes : aud also : for release from the same , p. . and here first is prooued , that these mischiefes may bee preuented : page . . the meanes of preuention are layd downe . and these first preseruatiue , both , first , such as concerne the persons of men , page . and . such as concerne their habitations , page . secondly , to these are added , restoratiue remedies : and these : either generall , to dissolue the works of satan , p. . or else : speciall respecting priuate persons , page . and this chap. . the true remedies beeing thus discoursed : examination is further made of such counterfaite and vnlawfull meanes , as are vsed to the discouerie of witches . and here first of the gift of miracles which is prooued , now to bee ceased , and needlesse heereto , and therefore falsly arrogated , and wickedly forged to the same : where obiections are auswered , and the truth cleered , that these are but lying wonders accomplished by the power of satan , page . . as appeareth by the means whereby they are wrought : namely ; first , the name of iesus , which is not effectuall by diuine power to any such ends , p. . secondly , the reliques of saintes , page . thirdly , the signe of the crosse : page . fourthly , vse of holy water , salt , images , agnus dei , graines , &c. p. . exorcismes , and here it is resolued whether it be lawfull to relieue a witch , and how farre it may be done . p. . and this in the . cap. fiftly is proposed and prosecuted a principall remedie against witch-craft : namely , execution of iustice : and heere likewise , first is propounded the iust punishment belonging to this sinne : that witches by the lawe of god are to die the death , where both obiections are answered . page . and the equitie of gods lawe cleared and maintained . chap. . lastly , by way of conclusion , are layd open the seuerall vses of this doctrine of witch-craft for the further edification of the church of god. heere beginneth the third booke . those are , first of reproofe , and that of the atheisme of these times , sect . . page . for contempt of the word . page . sect . . the idolatrie and false worship of this present age is iustly taxed and conuinced . page . sect . . as also the grosse profanenesse and generall rebellions of the present generation . page . sect . . lastly , it is a manifest conuiction of that damnable hypocrisie , and accursed dissimulation that raignes in this present age . sect . . chap. . page . a second generall vse is for instruction : and that , first , teaching how to auoyde and remedie the causes of witch-craft . which are , first , that grosse and wilfull ignorance that swarmes in the land , where is prooued , first , that this is a maine cause of witch-craft . page . how this is to be remedied . page . chap. . a second cause of witch-craft , is infidelitie . this is prooued by many circumstances . page . the meanes laid downe how to remedie this euill . page chap. . a third cause of witch-craft , is malice , declared by many pregnant reasons . page . and the particular meanes layd downe to preuent and remedie this mischiefe . page . chap. . a fourth cause of witch-craft is couetousnesse , as appeareth : by many liuely euidences . p. and so we are directed how to remedy this great sinne . page . a fift cause of witch-craft , is curiositie , heere , the reasons hereof are discouered . page . and the way declared how to meet with this sinne . page . chap. . the sixt and principall cause of this iudgement of witch-craft is pride . as appeareth , by diuerse pregnant euidences heereof . page : and so , we are informed how to encounter this mischiefe . p. . cha . . a second generall instruction is to teach vs heereby the truth of our naturall condition , that we are the very slaues of sathan , and vessels of wrath . page chap. . a third generall instruction heere is , to teach vs how wee may be freed from this naturall bondage , what is the principall meanes heereunto . page . chap. . a fifth generall instruction , is to teach vs a conscionable and sincere vse of all other meanes of our saluation , as of prayer , sacraments , and both concerning preachers and people . page . chap. . a sixt generall instruction , is to prouoke vs to sinceritie and power of religion in all our wayes . page . chap. . page . a seuenth generall instruction , is to informe vs in the sleights and cunning of sathan , that so we may not be ignorant of his dangerous snares . chap. . page . eightly , heere is matter of instruction , both for the particular triall of our owne estates page . as also for the discerning of the true church of god militant heere on earth . chap. . page . ninthly , wee are heere instructed , both how to behaue our selues in generall vnder the crosse , especially how to carrie our selues in this affliction of witc-craft . chap. . page . as also how to preuent such snares as are in this practise of witch-craft , most cunningly layd to intangle and drawe vs to the liking and entertainement thereof . page . chap. . a third generall vse , is for consalation , and that many wayes : and that generally , to comfort the church of god , in regard of the grieuous iudgement of witch craft . . chap. . to comfort in particular such as are afflicted with this iudgement . page . chap. . the conclusion of the whole . errata . pa. . l. . for bad reade good . li. . for preached practised . lin . . for hurt helpe . li. . for witches workes . lin . . for imitate initiate . lin . . for promise procure . l. . for match marke . li. . mischiefe mistresse . li. . sometimes societies . . li. for serue some . li. . for runne a rule . li. . primitiues prime times . li. . deliuered diuerted . lin . . for with within . . lin . . for end euill . the mysterie of witch-craft discouered . the first booke . chap. i. of the occasions and scope of this treatise ; wherein is especially proued that this doctrine of witch-craft is very necessary to bee handled and prosecuted in these daies . diverse haue beene the motiues and occasions which haue lead mee to treatise of this subiect at this time . some more generall , concerning the diseases of the time. others speciall , concerning my selfe . the generall are : because the wise and glorious god by his speciall prouidence in these daies , requireth an especiall account of our faith in this truth : and that in these respects . first , that we should in thankefulnesse , acknowledge his great power and mercy , that hath so honoured and iustified the reuelation of the glorious gospell of his sonne iesus , by which this mysterie of satan which in former ages hath beene either smothered , or peruerted , to the further erecting and maintaining of the kingdome of darknesse ; is now gratiously and cleerely , not onely discouered , but further also reformed to the true vse thereof , and so wee rightly enformed how to deale therein : and so by the power of god , the magistrate enabled to take such course therein , as may best serue to the demolishing of the kingdome of anti-christ . secondly , seeing the power of the gospell is thus able to discouer and confound the kingdom of satan , may not this condemne our vnprofitable receiuing thereof , who still maske it in our sinnes , and will not come out of them , whereas the very deuils giue testimony thereunto ? if they beleeue and tremble , if they cannot endure the glorious light of the gospell , if they forsake their holds , and confound their proselites , being forced to discouer them by the power of the word , and so to be the executioners of gods righteous iudgements against them ; shall not this bee our condemnation , that though light bee come into the world , yet still wee loue the darkenesse more then the light ? wee lesse obey the gospell then the deuils do ; wee angels in name , are lesse affected then these infernall spirits ; wee spurne against authoritie , when these are controuled by it ; wee continue in our sinnes , when these are cut off by the magistrate ; wee iustifie sinne , when these discouer and vnfold it ? surely seeing god is glorifyed in confessing of our sinnes , shall not the deuils rise vp in iudgement against vs ? may not they teach vs to yeeld more obedience to the gospell ? and seeing , for our disobedience to the truth , it hath pleased the lord to giue vs vp in his iustice to strong delusions ; either , to rest in the forme of religion denying the power thereof , or else , to runne backe to aegypt againe : euen to loath this heauenly manna , and so to doate vpon the fitches and onions , yea the garbidge and very deepenesse of antichrist , exalting him aboue all that is called god , in seeking for helpe vnto blessers , and good witches , as wee call them , who being commonly ignorant , prophane , and superstitious , proue verie dangerous instruments for the restoring and encrease of the kingdome of antichrist . as both colouring their diabolicall practise vnder pretence of holy prayers and naturall meanes , and thereby aduancing that lip-labour and formall deuotion , the very life of popery . as also by their pretence of great charitie in relieuing so many infirmities , iustifying that false fire of popish loue , and fained miracles : but especially nuzeling the people in ignorance by their example and corrupt practise , and seducing them from the light of the gospell , and such holy meanes as therein are offered for their reliefe , to most indirect and desperate remedies , as to enthrall their soules to hell for euer , that the poore carkase may haue present ease : as requiring trust and confidence to bee reposed in them , and so excluding vtterly from christ , and so from saluation . seeing ( i say ) these blessers are highly esteemed of in these daies , as being dangerous factors for anti-christs kingdome : ought not euery true member of christ to see this plague , to giue warning of it , that so their bloud may not bee required at his hands ? and hath the glorious lord beene without witnesses in these daies to discouer the practises of anti-christ , his creepings in againe , and that by these means of sorceries and enchantments ? surely , the name of his maiestie bee blessed for euer , that hath raised vp euen a cloud of witnesses in these declining daies ; as to contest against anti-christ , and his hellish monarchie , so withall to discrie his deepenesse in these his deuilish instruments , and therefore especially to detect and confound the same . consider , i pray you , with mee the wisedome of our god , and let vs magnifie his name together . hath hee not ordained the magistrate and the minister for the seasonable ouerthrow of anti-christs kingdome ? and hath hee not very meruailously disposed in these times , that as anti-christ hath renued his hopes by these and other desperate engines of his spirituall warfare , so he hath beene confronted by gods powerfull ordinances ? as the magistrate not onely in making seucre lawes against the encrease of his kingdome , but further also by his happie pen , cutting down his vsurped authoritie to the very roote ; and further also discouering and confounding this mysterie of witch-craft , as being a maine proppe and hope for the vpholding and continuance thereof . and concerning the ministers of the gospell , haue not these in their places , as they haue the more in generall beene zealous against antichrist kingdome , as they haue more discerned the mysterie and marke of the beast , so they haue beene more quick-sighted to discerne him in this policie of witch-craft , and so haue more earnestly laboured against the same ? and shall i hold my peace in this day of good-tydings ? shall i not also bring my fagot to the burning of these witches , and so to further the destroying of the kingdome of antichrist . hath not the lord enabled mee to discouer the practise of antichrist in that hellish plot of the gunpowder-treason ? hath hee not preserued mee gratiously from many such diuelish practises of these antichristian instruments , not onely in keeping mee from seeking for their helpe , when my children were suspected to bee afflicted by them , that so my soule might bee endangered thereby : but especially in preserusing mee from many cursed snares which by these mischieuous instruments haue beene priuily laid for me , to the endangering of my life , and hinderance of the gospell ? surely were there no generall reasons to induce mee heerevnto , yet mine owne priuate respect , might well heerein prouoke mee to erect some such like altar in memoriall of gods mercies towards mee ; and to enable and aduise my brethren to keep themselues from witch-craft . must i not confesse , to the glory of my god , that as yonger studies are subiect to pride and curiositie , so curiositie , through pride , not contenting it selfe with common knowledge , is prouoked hereby to taste of the forbidden fruit , euen to diue into secrets belonging onely vnto god , to foreknow things to come , and so to gaine some high and diuine esteeme in declaring of them ? and doth not art giue some colour and shew heerevnto ? as yeelding out of generall precedences of the coniunctions and motions of heauenly bodies , some probable coniectures concerning the motion & successe of these inferiour things ? and doth not satan most cunningly and dangerously shroud himselfe vnder this art ? as concluding particular certainities out of generall probabilities , and coniectures , which the curious student coueting after , as being ashamed to stagger in his skill ; while he cannot therefore finde this in his art , is therefore the rather baited by satan to seeke this skill from him , who will not now faile to tender his helpe for the satisfying of proud curiositie , and that by such meanes as are not likely to bee refused . for whereas flesh and bloud would bee afraid to encounter satan in his owne likenesse at the first , vnlesse it were further deluded and hardned in the trade ; therefore behold the dangerous cunning of satan to entice these nouices to his lure , and that by the appearance of contrarie semblance . to this end he appeares first transformed into an angell of light , pretending his willing subiection to certaine idle and worthlesse characters and names of god , whereby he deceiues his nouices two waies . first , in making them beleeue that this art is approued of god , in that it goes vnder his name . that it is also performed by the power of god , as whose name is the ground of the charmes , and therefore shall haue good successe . and that not onely in the thing attempted , but also to the party attempting the same , as hauing speciall fauor with god , hauing the lord ( as it were ) at his becke , being made of gods secret couusell , being as god , knowing things to come . for the further confirmation of this delusion , behold in this point another pollicie of satan ; that whereas man , through pride , desires soueraignety & dominion , therfore now ( in the second place ) satan offers himselfe vnto this nouice , as a slaue and vassaile , seeming to be commanded by him , whom he now labours to enthrall for euer , and therein notably gulling the ambitious spirit with this conceited emperie : what canst thou desire more then to preuaile with god , then to leade hell captiue in this triumphant manner , then by these meanes to preuaile with men ? thus are yong schollers puffed vp with knowledge , and the pride of knowledge exalts them aboue that which is meete , that so their fall may be more fearefull and irrecouerable . and was not my yonger studies subiect to this tentation ? surely blessed bee god in iesus christ that hath lent mee life to acknowledge his mercie in this behalfe ! was there not a time when i admired some in the vniuersitie famozed in that skill ? did not the lord so dispose of mee , that my chamber-fellow was exceedingly bewitched with these faire shewes , and hauing gotten diuers bookes to that end , was earnest in the pursuit of that glorie which might redound thereby ? did not wee communicate our studies together ? was not this skill proposed and canuased in common ? and did not the lord so arme his vnworthy seruant , that not onely the snare was gratiously espied ; but , by the great mercie of my god , the lord vsed mee as a meanes to diuert my chamber-fellow from these dangerous studies ? and shall not this mercie of our god bee had in euerlasting remembrance ? surely the mercies of god are euerlasting , worthie to bee sought out of all that feare him : how are they renued euery morning , so great is his faithfulnesse ? for did not my god exercise mee vsually with continuall buffetings of satan , that so i might be better enabled to discouer his sleights to others ? witnesse my diurnall records to this end , which if god continue life and health , may serue the common good. hath not the lord since , wheresoeuer it hath pleased him to pitch my tent , euen there to follow mee with this tentation , to bee assaulted with this pestilent-brood , and deuillish generation ? hath not hee vsed mee as an instrument , though most vnworthy , to comfort others according to the comforts that haue abounded vnto mee ? hath not my gracious god wonderfully deliuered mee from their cursed traines , and made mee able in some poore measure to declare his great mercies to the generations to come ? and haue i not often vowed to glorifie god in this behalfe ? haue not my meditations and experience beene faithfully stored vp to this end ? was i not purposed vpon a speciall occasion of the death of the ladie hales procured by witch-craft , to commend such obseruations to posteritie , but that the good knight her husband , for reuiuing and continuing of his griefe by that memoriall ouer-ruled that opportunity : but is not the lord mercifull to offer another seasonable and worthie occasion to pay my vowes ? surely , the lord bee blessed that awakens this secure age daily by renued tokens of his power and displeasure : and seeing wee will not obey his word , but reiect the power of it , vouchsafeth yet to preach vnto vs by his wonderfull workes . and seeing ordinary iudgements will not awaken vs ; euen from the belly of hell hee cries vnto vs , and sends forth his euill angels to vexe and torment vs. blessed bee his name that giues vs warning of the great and spirituall plague vpon our soules , by these torments vpon our bodies : that lets vs see the plague of grosse and palpable darkenesse threatned against vs by these common and fearefull delusions of the prince of darkenesse . doth not euery assise almost throughout the land , resound of the arraignement and conuiction of notorious witches ; either where grosse ignorance and popery most aboundeth , or where the truth of god is with-held , and prophaned , by vnrighteousnesse aud hypocrisie ? can wee forget the late assise at lancaster , where no lesse then fifteene were endited , and twelue condemned of that horrible crime , a countrie abounding on that part thereof , with grosse ignorance and popery ? hath not couentrie beene vsually haunted by these hellish sorcerers , where it was confessed by one of them , that no lesse then three-score were of that confedracie ? and is not this a place famous for the pride and glorie of the holy mountaine ? and was i not there enioyned by a necessity to the discouerie of this brood ? these are the occasions of this ensuing treatise , this is the scope and end thereof . and is it not then a word in due season for our present edification ? surely seeing the word and the sword do verie gratiously sort together , the one to authorize and confirme the other : seeing now the sword of the magistrate is seasonably brandished against these offenders : is not the word encouraged to iustifie that authoritie , which vsually is too fearefull and charitable in rooting out such euils ? ought not the word to encourage the sword to this glorious worke of detecting and confounding the kingdome of darknesse , which especially preuailes by these deuillish charmes . and that not onely in the ignorant multitude , and wilfully seduced papist ; but euen in the carnall protestant , and grosse hypocrite , though they haue receiued the knowledge of the truth ; for do wee not generally detaine the truth of god in vnrighteousnesse , making a shew of religion and yet denying the power thereof ; making our belly our god , and the wedge of gold our hope , turning the graces of god vnto wantonnesse , and so giuing vp our members as weapons to the seruice of sin ; do thereby plainely discouer whose seruants wee are , euen the bondslaues of satan who ruleth in the children of disobedience ? and doth not the lord very wonderfully discouer our shifts , and confound our painted shewes , euen by these euill angels which hee sends amongst vs ? doth not our atheisme on the one side , convince our heartlesse and deceitfull worship , while wee plead for satan , and maintaine his kingdome concluding his preuailings to bee but counterfaitings ; his contracts with witches to bee but delusions , ascribing his power in afflicing , to naturall diseases . and yet doth not the lord on the other side reiect our confidence that so our owne tongues and waies may fall vpon vs ? for doe wee yet feare those withes , whom wee conclude to bee harmelesse , hurting rather by our infidelitie , then any power of satan , or in themselues ? do wee not close with them desperately , releeuing them with our almes , and so binding them by our charitie , and euen tying them by the teeth , that they may not hurt vs ? nay , though wee make profession to seeke to god alone in our troubles ; yet when it comes to the pinch , doe wee not runne vnto the deuill ? hath not the blesser , more proselites and patients then the physition ; yea then the conscionable preacher ? the lord giue vs vnderstanding in these things . where is our faith in god ? is there not a god in israel that wee must runne to beelzebub the prince of darkenesse for helpe ? nay where are our wits and common sence ? do wee say that witches haue no power to hurt by satan ; and yet doe wee runne to those for helpe ? which seeing they haue no calling from god , nor vse any such meanes as are warrantable by the word , it must needs follow that they proceed from the father of lies ; who then hurts most dangerously when hee pretends to helpe : and must needes hurt desperately when hee is exalted and adored aboue all that is called god , requiring that homage which is onely due vnto god. thus , though light bee come into the world , though it bee entertained for a season , yet men loue darknesse more then the light , because their workes are euill ; and so are iustly giuen vp for their disobedience to this strong delusion , euen to worship satan ; and so to become two-fold more the children of hell then they were before . and doth not their example harden the papist in their idolatry ? and yet surely the iustice of god doth still gloriously appeare in these children of wilfull ignorance that still stoppe their eaires against the voyce of the charmer , charme hee neuer so wiselie . that seeing they will not bee conuerted by that milde voyce from heauen , they may bee confounded by this fearefull voyce from hell : that they may now discerne their true estate to bee no better then the deuils slaues , led captiue by him at his will , by these good and bad witches : these hurters and helpers . as trusting to these for helpe for the body , and so renouncing the soueraigne and safe remedie of the light of the gospell for the saluation of soules . as , fearing the other more then the liuing god , and his vicegerent the magistrate ; and so by this slauish feare , as with a strong eord being faster bound vnder the power of darkenesse , binding hereby iniquitie as with cart-ropes , while they adde drunkennesse vnto thirst , confirming ignorance and infidelitie by this palpable idolatry in seeking helpe of satan : and so being confounded in their vaine confidence of will-worship vnto god : as now being iustly convinced to offer sacrifice to the deuill , might either by this shame bee brought to repentance , or else being made vtterly inexcusable , might so bee giuen ouer to the fearefull expectation of the vengeance to come . certainely , if these accursed people yet seeke for signes and shadowes to confirme them in their superstition or reforme them to the truth : haue they not a signe from heauen , euen the signe of the sonne of man , daily crucified vnto them in the powerfull preaching of the gospell ? and yet behold their fearefull obstinacie . doe they not still dote after stockes and stones ? doe they not runne from the liuing to the dead ? doe not they renue their idolatrous crosses , to encrease their stony hearts ? do they not say vnto the stockes thou art my sauiour , and to the stone thou hast redeemed mee ? oh adulterous and faithlesse generation , how long will they prouoke the lord ? shall not his iealousie burne like fire to consume them and all their stubble with vnquenchable torments . and seeing they boast that they haue made a couenant with hell , and are at an agreement with death , as pretending that by their keyes they haue the power to open and shut hell at their pleasure ; and yet intending , and discouering plainely heerein their horrible athiesme , that they haue made falsehood their refuge , and are hid vnder vanitie , making the pleasures of sinne , their chiefe god and happines , and resting in their visible monarchie , as their soueraigne and supreme kingdome a . hath not the lord mightily reiected their confidence by giuing them another signe euen from the bowels of the earth : by letting satan loose to torment and delude them , to vexe their bodies and yet also to deceiue their soules ? surely the iustice of god is admirable heerein to bee laid to heart of all those that doe hate the whore , and desire her desolation , that so they may lift vp their heads because their saluation draweth neere ; in that they may discerne in this glasse of his prouidence , the confusion of anti-christs approachings : and so may take the oportunity , to hasten the same in their seuerall places and meanes which yet the lord in mercy affoords vnto them . and blessed bee god that giues some measure of wisedome to redeeme the time , and declare the wonders of the lord to the generation to come . shall not this make for the confirmation of our faith , that the lord will tread satan vtterly ynder our feete ? chap. ii. first prooueth that there are witches , and that by testimonie from the word . by testimony from all antiquitie . by sound reason , and that drawne : first from the power , iustice and wisedome of the lord. secondly from the pride and policie of satan . thirdly from the damnable estate and desperate condition and corruption of man. secondly it reprooueth ; those that impute this to melancholy . the atheist that denies witchcraft . that would haue all to be but illusion . that iustifie bad witches . and so answereth to all obiections that may bee iustly made against this doctrine . that there are witches ; first , this appeareth by the testimonie of the word , which witnesseth . that there were such sorcerers that preached this skill , as . sam. . the witch of endor , & simon magus , acts. . and pythonesse in the acts . &c. the iudgements of god are denounced against such by the prophets , as esay . . & . . the magistrates by seuere lawes interdicted the practize of witchcraft as saul , . sam. . . & . the sentence of death is pronounced against this by the law of god , as exodus . . thou shalt not suffer a witch to liue . secondly , the whole streame of antiquity also auoucheth the same . as appeareth by that which is declared heereafter concerning the entertainement and practize of sercerie : by all nations . by the lawes of each nation , against this mysterie . by the generall experience of all ages wherein eyther through ignorance this wickednesse hath appeared in open face among the gentiles , or else , for abuse of knowledge , euen hypocrites haue beene giuen vp to this iudgement of witchcraft , because they detaine the truth of god in vnrighteousnesse , and sacrifice to their art , yea to sathan himselfe , euen wherein they pretend to serue god , as appeareth afterward in the vse heereof . this also is manifest by sound reason and induction . and that from the power , wisedome and iustice of god. gods power is manifest ; as his yeelding vp the mightiest to the power of sathan , as gods executioner , so in brideling satan to hurt & cut where it pleaseth him , iob & . . corin. . matth. . his wisedome admirable in this : that giuing the wicked their desire for the satisfying of the flesh . they are willingly giuen vp to submit their soules to the power of satan , and so to be the executioners of their owne damnation . and whereas satan , if he should appeare in his owne likenes , would not so easily be intertained , could not do so conueniently the will of god , in deceiuing the wicked : yet beeing now disposed by the lord of glory in this wise and glorious manner , that by the ministerie of men & women subiect to our infirmities : and therefore more likelie by reason of natures bonds , to preuaile with their like , satan shal tender his seruice vnto vs ; doth hee not conuey his poyson into our soules more easily ? doth hee not preuaile more effectually to our ensnaring and destruction ? the iustice of god shineth also most gloriously in this mysterie of witchcraft . as first , in making it a punishment to such as will not obey the truth , that they might be deluded and ensnared thereby . and so in sealing vp , in this strange & terrible affliction by witchcraft , & the desperate couenant that is therein ; euen eternall vengeance , and those intolerable paines of the damned , that the atheist may be vtterly confounded , and the desperate sinner , may be vtterly without excuse : as preaching to the rebellious world , by these prophets of satan the certaintie of their damnation , who refuse to embrace the glad tydings of their saluation from the messengers of the lord. and is not the iustice of god admirable heerein , that the wicked are now the choosers and executioners of their owne damnation , in beeing willingly ignorant of the trueth : in their best wisedome heaping vp teachers according to their owne lusts , purposely submitting themselues to these prophets of the diuell , that so they may be turned to their ineuitable condemnation ? secondly , it is manifest from the pride and cunning of satan . who although hee naturally hate god , yet in the pride of his heart he seekes to imitate him in all his actions , that so he may more desperately execute his malice both against god in disgracing his prouidence , and against man in furthering his destruction . and therefore , as god hath his couenant with man : so will satan haue a speciall couenant also with his seruants . as the lord hath his ministers to execute his wrath vpon the disobedient : namely , the magistrate , so sathan will haue his badde witches to execute against the sonnes of men . yea , as the lord hath his prophets and faithfull ministers to relieue and comfort his distressed people : so sathan will haue his good witches , to minister helpe to such as seeke vnto him , &c. and as the wise and mercifull god , because wee are not able to heare him , if he should himself speak vnto vs , doeth therefore conuey his will into earthen vessells . corinthians . . causing men , like our selues , subiect to the same infirmities with vs , to deliuer his councell , and prepare vs to the obedience thereof : euen so dealeth sathan the god of this world , with the children of disobedience . that whereas by reason of natures guilt and infirmitie , they could not endure his terrible and personall presence : therefore hee tendereth his will vnto them , by certaine delightfull and familiar charmes , yea by witches his vassales insinuateth himselfe into vs , colouring his presence and sleights by some shew of outward holinesse , as by abusing of holie names , prayers , reliques , &c. that so hee may the better winne from vs an approbation of his help ; and so the more dangerously ensnare vs in his cruell pawes . thirdly also this is manifest from the consideration of our owne cursed nature . and that not onely because wee are sathans slaues naturally , and so are led captiue at his will , euen to further our owne condemnation , and the condemnation of others : but especially in regard of those remaynders of originall goodnesse : as some naturall light , some conscience of good and euill , &c. whereby wee being vsually puffed vp , and so laboring to encrease these gifts : seeing wee know not the right meanes heereunto , namely , to seeke them of the lord : is it any maruell , if we fall to chaffer with satan for the obtaining thereof ? especially seeing hee will not faile to offer his helpe , and that vpon very faire and seemingly equal termes ? now if wee consider on the other side , that corruption wherewith we are infected euen from the mothers wombe . two things there are herein that further this compact with satan . the one is , the earnest and vnsatiable desire to accomplish our lusts : which seeing we cannot compasse by lawfull meanes , will we sticke at any thing , though it be the hazard of the soule , to attaine our desires ? math. . . especially , seeing as wee desire to commit sinne with greedinesse , so either for credite , wee would not be seene therein : and indeed it is satans policy to blind the eies of our minds , that so walking in darkenes , we may not know whither we go , but euen like fooles be led to the stockes , and oxen to the shambles : and hath not this practise of witch-craft many cunning sleights , and colours to hide and cloke sin , to illude and peruert our iudgemēts , that we may not discern whereabout we are ? consider to this end that which follows : & god giue vs vnderstanding in all things . adde we hereunto , that as sin encreaseth and ripeneth to vengeance , so naturall light by degrees is cleane peruerted and extinguished . and the bands of common honestie beeing wholy cast off and violated , the bridle is giuen to all desperate and presumptuous sins : and that the wicked may more securely reuell therein : religion is made a scorne of , and god is forgotten , and the knowledge of his wayes vtterly reiected : whereby the lord in iustice is prouoked to execute his fierce wrath , and to powre out the most bitter viall thereof vpon the soules of the wicked , yeelding them vp wholly to the power of sathan : whereby they are left to these desperate extremities , as to make reall couenants with him : to yeelde him vp their soules , and all at his deuotion ; to consecrate themselues to his seruice and homage , and so to become spectacles heerein of the certainetie of damnation , for the confusion of the atheist , that thinkes there is no hell , and the warning of the christian , to auoyd the danger thereof . and seeing it is the iustice of almightie god to punish extraordinarie and monstrous sinnes , with strange and vnwonted plagues . therefore seeing the wicked cānot content them selues with common and naturall sins , but must further deuise sins against nature , as being iustly giuē vp hereto by the diuine iustice , punishing their carnall wisedome : in their strange and monstrous idolatrie and will-worship by those monstrous and vnnaturall impieties : is it not yet further iust with the lord , to leaue them to be tormented by satan , the god of this world , whom they haue consecrated themselues vnto , and that with strange and fearefull conuulsions , and horrible tortures , likelie to rend the bodie from the soule , but that the mightie hand of god ouer-ruleth sathan , and sustaineth nature , to the further aduancing of his diuine iustice and admirable power . and yet all this in shew by the ministerie of a poore , weake , and miserable woman , to the increase of their rage , and confusion of carnall wisedome , to the nourishment of infidelitie , and so to the sealing vp in these bodily torments of eternal vengeāce . and therefore ; as this reproueth such as seeme to elude all with a conceit of melancholy , as if these diuellish practises and combinations betwixt the witch and satan , were but fancies and vaine dreames of a melancholy braine : seeing the symptomes of melancholie doe no whit agree with the persons of these witches . as these , being fat , mery , delighting in cōpany , & all which are contrary where melancholy raignes : so this is also a plaine condemnation of the atheist of these times , who doth therefore willingly entertaine this errour ; that there are no witches : that so he may therehence conclude to his soule , that there is no hell , no diuells , &c. this reproueth those , that , because many things are done by the delusion of satan , ( as hath bin manifested heeretofore ) do therefore conclude , that al is but illusion , and so would illude the maine ground of witchcraft , namely , that reall couenant that is betweene sathan and the witch , for the effecting of such things as on both sides are couenanted . but especially , they are heere iustly to be taxed , that howsoeuer they will acknowledge the badde witch to worke with , and by satan , because shee hurteth : yet at no hand will yeeld , that the blesser and wise witch ( as they doe terme her ) hath any thing to do with the diuell , by vertue of such compact : but rather conceiue that it is some extraordinarie gift of god , giuen to such speciall persons , whereby they haue power to dissolue the witches of the diuel ; seeing it is manifest , that such extraordinarie gifts now ceasing , and this being proper onely to the word , in the mouth of a skilfull and approoued good workeman to that end , if any such thing fall out : it necessarily proceedeth from satans power , permitted iustly by the lord , to preuaile thus with his dearest seruants , to deceiue and ensnare vnstable soules , that forsaking the god of their saluation , runne to sathan for helpe for the bodie , to the destruction of the soule . and therefore , howsoeuer satan could without the ministerie of witches , do happily as great hurt to the bodie , and therefore it may seeme , that to vse them were needlesse : yet seeing it is the soule that he principally hunts after ; & so , by hurting the body , entendeth also the further ensnaring thereof . hence is it , that he employeth these instruments , to accomplish his will by , not onely ensnaring their soules , by satisfying their desires to hurt , and helpe whom they list : but hereby also endangering the soules of others . both those that are hurt , in prouoking them hereby , both to seeke for reuenge abroade , against the witch : when as they should beginne at home to be auenged of their owne sins : as also to seek for remedy of their hurt by diuellish meanes : and so they vsually buy this helpe with the hazard of their soules . and so also enthralling their soules yet more fearefully vnto sathan : in that receiuing help from such means as are tendered out of his schoole : heereby it comes to passe that satan is adored , and aduaunced aboue all that is called god. the holie and lawfull meanes of helpe are reiected , and despised . ignorance and atheisme is nourished in the world , infidelitie and all excesse of sinne , maintained and increased , and so iniquitie ripened vnto the day of vengeance . and yet . if here the cunning of sathan be to keepe these witches poore , and therefore it may seeme , that they should haue but a little list to follow this miserable trade : obserue we wisely the admirable iustice and wisedome of almightie god herein , both in ouer-ruling satan , that hee shall not minister to the witch according to her desire ; that so she may be confounded in her dtsperate bargaine , that hath parted with her soule , for enioying of that whereof she is disappoynted : as also heereby the desires of the witch being disappoynted , are more enflamed , and so eternall damnation hereby sealed vp vnto her . and withall , shee more abiected to the lust of sathan , renewing her couenant , and multiplying her sacrifices , that shee may compasse her desires : that so beeing still kept short , and confounded in her expectation : shee may breake out into more desperate attempts to the ripening of sinne , and hastening of vengeance . which shall with greater confusion light vpon her , in that being once arrested and conuicted by authoritie : she shall find her master whom she hath serued , not onely to be the meanes of her discouerie , and haling to iudgement , ( as heereafter shall be manifest ; ) but now he hath discouered her , to forsake her vtterly ( in regard of helping out of this brake ; ) that so shee may be yet further confounded , in her desperate choice , that hath forsaken a faithfull god , to serue such a maister , as will forsake her in her neede : and that to such a fearefull end , as heereby to sincke her in horrible despaire , and so to exclude her al hope of mercy and compassion from the lord ; and thereby to expose her vnauoydably to his mercilesse tyranny . and to this end serueth further , that the bad witches power being so limited , as hauing hurt , shee cannot helpe againe ; howsoeuer it may seeme to imply a unllotie in this trade ; or at least challenge the power and perfection of it ; yet indeed this restraint of the bad witches power , tendeth much to aduance the mysterie of this iniquitie ; as hereafter is made manifest , and so to make good the wisedome of this art : especially seeing this both for the present proues a great confusion to the witches power , as also giues occasion of her discouerie from the blesser , who in this case is sought to for helpe ; and so detecting the bad witch makes way for her riddance that her maister satan may haue more worke . and howsoeuer when the witch is punished , the partie afflicted hath no ease , yet this doth not argue that his affliction came not by that meanes . but herein appeareth ; first , the absolute power of god , who ties not the outward blessing simply to the vse of holy meanes : though the magistrate haue done his duetie in punishing the witch , yet the party afflicted must still abide gods leasure , the lord is not simply subiect to man : or else though that outward meanes may bee vsed for the punishment of the offender , yet seeing the affliction must bee sanctified before it shall bee remoued from the saints . and this proceeding hitherto may happily bee a meanes for the good of the witch , as being staid from further hurting , and so happily as shee belongs to the lord , by this temporall punishment may bee brought to true repentance : but it cannot simply and necessarily auaile the party afflicted ; therefore it is the great wisedome and bountie of the lord , not to cease the affliction vpon the punishment of the witch , but rather to linger it vpon his saints , vntill by more effectuall meanes of prayer , and vnfained repentance , they shall make an holy vse of the present chasticement , and so in it due season it shall bee remoued from them . and may not the wise and gracious god heerby meete with our confidence in the meanes ; not remouing the correction , though wee haue done the will of god for the further triall of our faith , and aduancement of his absolute power , in preseruing vs in this extremity ? and so thereby not onely confounding satan , and his instruments which thirst for bloud : but preparing vs heereby to a more glorious deliuerance . and what if it please our mercifull god to take vs to himselfe by this strange affliction doth not his exceeding mercie shine heerein ? not onely in sanctifying this grieuous affliction to his saints , though hee do not vtterly remoue it ; but further also in deliuering them by this affliction from this miserable world ; or at least leading them by the continuance of the rod , to sound repentance , that so they may howsoeuer be bettered by it . and therefore seeing the lord can raise light of darkenesse , and these outward things are common to all : though the deere seruants of god should bee chasticed with this scourge , may not this stand with the wise prouidence of the almighty may it not come within the compasse of this art , to haue euen gods children afflicted by witch-craft ? shall not euen all things turne to their good ? and what though the word seeme to condemne such as by poyson take away the life of man ; yet seeing these poysons are deliuered from satan vnto the witch , by vertue of the couenant betweene them ; and though some hurt bee done by poysons , yet much more is done by forcerie , and imployment of satan personally to that end , seeing the word doth as well condemne these witches : is it not manifest that such there are to be condemned ? and though happily they may speake many things falsly , as confessing that to bee done by them which is done by satan immediately , telling of many things that are vntrue , yet doth this the rather argue that they are led by satan , that hee doth many things by their appointment . for seeing satan is a lyer from the beginning , therefore doth hee both teach them to lie . that those which yet will depend on them , may bee more inexcusable . that hee may also by this meanes make a trade of lying . and hee doth also giue them ocsion to lie vnwittingly , in confessing that to be done by them which satan did of himselfe , that so hee may hasten them to their deserued condemnation , causing their own tongues iustly to fall vpon them , both in punishing their will though they did no hurt in this particular , and meeting with former hidden wickednesse by this supposed & arrogated crime . but heere it is replyed , that these poore women vse salues and good prayers to the accomplishment of their cures , and therefore neither is it likely that satan would conioyne with such holy meanes , and indeed it is needlesse , if these will doe it , to admit of satans assistance thereto . to which wee answere , that neither are such medicines as are applyed vsually fit for all such cures , because commonly they giue but one salue for all diseases : or if they were , why may not satan vse these to cloke and colour his presence ? as for prayers , neither are they auaileable in regard of the person , being vsually prophane , popish , or ignorant ; neither indeed allowable to such ends ; but where other lawfull remedies may not bee had . and may not satan hide heereby his assistance more dangerously ? may hee not deceiue vnstable soules more desperately ? thus it is apparant that there are witches , both by testimonies from the word , and by sound reasons conuincing the same : and so such obiections are answered as seeme to oppugne this sacred truth . now let vs consider further what witch-craft is . chap. iii. what witch-craft is , of the causes , and effects thereof . vvitch-craft is a wicked art seruing for the working of wonders by the assistance of the deuill , so farre forth as god in iustice shall permit . an art ( i say it is ) because it hath it rules and obseruations whereon it is grounded : especially the couenant with satan , and the circumstances the author of these rules is satan the prince of darkenesse raigning in the children of disobedience , & therfore by his knowledge of diuine duties and malice against god and his children , framing these rules , to draw them from the seruice of god , to the seruice of the deuill . and conueying these rules vnto the witches his chiefe schollers , that they might more easily and familiarly teach the wicked , then if satan himselfe should personally appeare vnto them . and therefore it followeth that it is a wicked art , as proceeding from so fearefull a teacher , and tending to so wicked ends . as to worke wonders , whereby it is proued to bee a wicked art , as proceeding from that roote of bitternesse euen a desire to bee like vnto god ; to the compassing whereof , what more colourable then to work wonders ? thus did satan preuaile with our first parents , and thus hee workes vpon their gracelesse posteritie , as being incouraged daily herein by our naturall corruption : and , that especially discouering it selfe . by selfe loue , and high conceipt of our owne deseruing ; which being not answered , but rather crossed herein , that he that hath most is neuer cōtēted , he that hath lesse enuies him that hath more : heerevpon satan laies the foundation of this art in the heart of man , as heereby being perswaded that hee shall worke wonders , both to relieue his pouertie , and aduance his credit , as exceeding all in this , though hee come short in other things , and hereby compassing the height of his desire : thus did many popes aduance themselues , as syluester . benedict . and hildebrand . this selfe conceit staies not here ; but as outwardly it affects to bee as a god among men by honour and promotions , so doth it also inwardly affect and desire some such meanes , whereby it may raigne in the consciences of men . and to this end , knowing men to affect nouelties , doth it therefore in curiositie , search after knowledge and hidden mysteries , which being not supplyed by nature and ordinary meanes , are therfore not vnwillingly sought by this forbidden skill : and that the rather because hereby being enabled to confirme such new-found knowledge with strange & wonderful euents , by this meanes doth more strongly bind the conscience , & detaine in obedience : although all is done by no other meanes ; but the assistance of the deuill : wherby it is further distinguished from all other arts , which produce their effects by vertue of their owne ground ▪ not any outward helpe : as also especially , seuering heereby the wonders that are wrought by this art , & those true miracles , that are wrought by diuine power . these are such as are wrought by the power of god simply , either aboue or contrary to nature , as exod. . . & exod. . . . those miracles done before pharaoh by moses , and iosh. . . the causing of the sunne to stand in the firmament , the preseruation of the three children in the fierie furnace ; dan. . . daniel in the lyons den , dan . . & math. . ioh. . these haue god truely to bee their authour , as being the onely creator of nature : and therefore to god alone belongs to restraine or extend the power thereof : especially seeing this is a kind of creation , whereby that is to bee made which was not before : ps. . . and therefore , if the prophets and apostles haue done any such wonders : it hath beene , not by their owne power , or in their owne name , but by the name and power of god : hauing an especiall and extraordinarie calling thereunto : act. . . nay though the son of god in his man-hood did many miracles , yet this was not by the manhood wholy , though thereby the worke being wrought , was dispensed & acted in such & such a visible manner ; yet the work it selfe being cōtrary to nature , was effected only by the power of the god-head : as in the raysing vp of the dead , the man-hood vttered the voyce , but the god-head fetched the soule from heauen and put it in againe vnto the body , yea giues life and power to heare the voyce vttered to rise , come forth : ioh. . math. . and therefore seeing christ as man onely , could not work these miracles , it followeth that whatsoeuer are wrought by men are deceitfull and counterfait , and being wonders and strange effects are therefore effected by the subtiltie of satan , as being able to doe strange things aboue the ordinarie course of nature , though not simply contrarie thereto , which ordinarily the wit of man cannot possibly produce : and that because he being a spirit , is of extraordinarie knowledge and capacitie to search into the secrets of nature , and there to frame strange and wonderfull things : and that the rather because he is ancient and full of experience , and so hath encreased his knowledge and profited his practise , which man by reason of his ignorance and forgetfulnesse , want of opportunitie cannot possibly compasse : and this the rather because satan to his knowledge and experience hath great power sufficient euen to confound all inferiour creatures if the lord did not restraine : and withall is exceeding nimble and readie in exequution , being able to conuey himselfe and other creatures in a trice euen from farre distant places . and so by vertue of skill being able to apply creature to creature and the efficient causes to the matter . and that speedily aboue the ordinary course of nature how can he but effect admirable things : especially if we consider that the lord permitting , it is possible for satan to conuey himselfe into the substance of the creature , without any penetration of dimensions , and being in the creature although it bee neuer so solide , he can worke therein , not onely according to the principle of the nature thereof , but as farre as the strength and abilitie of those principles will possibly reach and extend themselues . by this it is manifest , that satan can worke wonders , and these according to his seuerall quaelities , are of two sorts . illusions , or reall actions , satan deceiueth , . the senses , the mind . the senses are deceiued , when wee thinke that wee see , heare , feele , and what indeed wee feele not : how satan doth this , see heereafter in the sect : of iugling : galatians . . . sam. . the mind is deceiued , when a man thinkes that of himselfe which is not true ; as when men thinke they are kings , or christ , elias , &c. now reall workes are such , as are indeed what they seeme to bee : which though to men that know not natures secrets , may seeme strange and admirable ; yet are they no true miracles , but lying wonders , in regard of the end , for which they are wrought , as to maintaine errour , though not in respect of the worke it selfe , such were those , iob . so can satan appeare in the shape of a man , not deluding the sense , but by assuming a true body , and therein vtter a true voyce . and yet he cannot change one creature into another : as a witch into an hare and cat ; this is a meere delusion of the sense , though the like was done by the mightie power of god , genesis . . lots wife . as for that of nebuchadnezzar , dan. . it was no change of his substance , but onely of his condition and qualities of his minde , verse . the lord inflicting madnesse , &c. vpon him , to punish his pride : and thus may satan worke wonders but yet with this limitation : so farre forth as god in iustice suffereth : implying thereby : that god suffereth this trade to trie his children , and to punish the wicked , . thess. . . . that sathan can goe no further herein then the lord permitteth : though his malice be infinite , yet his power is limited , exodus . . . reg. . . and this the lord doth to confound satan in the toppe of his pride , and restraint of his malice ; to preserue his children from his power and crueltie , to humble the wicked that are his prentices in this art , as if by their power , and not a diuine hand , sathan were brideled , and to confound them also in their cruell expectations and designes against the church of god. ¶ thus farre concerning the nature , and generall description of this art. chap. iiii. now let vs consider further of sathans policie in training his schollers to this art , as also in trayning them vp , and confirming therein . as euery art hath it entrance and introduction , to allure and encorage thereto , yea to imitate and happily to beginne more rudely , and so by degrees to attaine to perfect skill therein : so is it in this art of witchcraft . the occasions that are ministred to sathan , to allure vs hereunto , proceede from our selues : namely those desperate passions of wrath , discontent , reuenge , couetousnesse , &c. which being ioyned with a contempt of gods ordinance , grosse and open prophanenesse , and to desperate impenitencie ; do therefore giue satan occasion to conceiue , that god hath forsaken vs : and so now is his time to chalenge his owne , or at least to set vpon vs , to make vs his owne . to this purpose first doth he suite himselfe according to our seuerall raigning sinnes , nourishing vs in ignorance , and so preuenting meanes of repentance ; and yet , hindering for a while by all meanes the attaining of vnlawfull desires , that so hee may sinke the wicked in despaire , as being vtterly out of hope , to compasse their intents , and to satisfie their lusts : prouoking them to further despiting of god , and condemning his prouidence , in not yeelding vnto their vnreasonable , and insatiable desires : and so by this manner of meanes prouoking the wrath of god the lord further against them , they grow to solitarinesse , and heereupon giue fit oportunity to satan to enter them to this mysterie . ¶ of the manner of sathans compassing and trayning his nouices to his lure , and of his notable deceipts , and impostures therein . this is according both to the times wherein hee workes , as also the seuerall condition and qualitie of the persons vpon whom hee workes . you haue heard how sathan dealeth , to prepare the wicked to this art : now let vs consider the manner how he sets vpon them , to enter them heereinto : which is according , to the times , which if they be of ignorance , then he appeares more grossely in some carnall and vgly shape , to bring into subicction by feare : and so also , for the same end , he appeareth in the same manner vsually by night . but if it bee in the day , or in the abundance of knowledge , then eyther onely by some voyce , or by some curious apparance , or by some friendly resemblance ; hee doth make his way , to entertaine parlie with the discontented and desperate parties . not being daintie to question with them , what is that doth discontent ? and , promising them , a sodaine , and certaine way of remedie . prouided , that they follow his aduice , and do such things as he will require of them . and contenting himselfe with some generall answer for them tending to this effect , that they seeme contented , desiring nothing more then to know what particular meanes it may be , that so they may be masters of their desires ; and so to this end concluding of a second meeting , for this time hee taketh his leaue . it is not long but he keepes touch with them , remembring them of their greeuances , reuiuing their hopes for helpe , kindling their desires to seek it from him : and so growing to some particular terms , what they must doe in requitall againe ; namely , to addict themselues vnto his service : and when hee hath gotten this promise of them . then he discouers vnto them what hee is : making it apparant by some more terrible forme , and thereby the rather to awe them with the presence of his power : and so to keepe them by terrour from starting backe , and yet to giue them hope by this resemblance of his power , that he is able to do for them , what they may desire , able to confound their enemies , and defend their friends . and so happily for that time also hee doth proceede no further with them . it is not long but he meetes with them againe , and then proceedeth to binde them to his allegeance , by entring into a solemne league , and couenant with them . but before we do come to speake heereof , let vs make some vse of satans former policies . surely , howsoeuer it be common to all . to sinne of infirmitie , yet let vs take heede of presumptuous sinnes . though wee sinne , yet let vs not reiect the meanes which may bring vs to repentance . let vs learne in all things to cleere god , and condemne our selues , that so sathan may not preuayle against us . take wee heede likewise of ignorance , and wilfull resting thereon , lest hereby sathan preuayle against vs. and learne wee to moderate our desires , and to get the victorie ouer them , lest heereby sathan take aduantage to drawe vs to vnlawfull courses . obserue wee the admirable iustice of almightie god , that presumptuous sinnes shall reape no better comfort then despaire , and so by despaire betray themselues to solitarinesse . and therefore , to preuent despaire , let vs daily renue our repentance . renouncing our selues , by seeking to the mercie of our god. and take we heed of discontens and murmuring against the lord , lest the lord leaue vs to sathans power . and though we must daily distrust our selues , yet let vs not neglect the testimonies to take the surer hold on god ; lest sathan by degrees steale vpon vs , obseruing his cunning , that first he worketh vpon the soule secretly and afarre off : and so commeth neerer to open contracts : and therefore labour we to resist in the beginning , vsing societie gratiously and following our callings . chap. v. satans policies in confirming his nouices in this their trade . this is discouered , eyther in the couenants that passe betweene sathan and the witch to this purpose : or else , such other stratagems and deuices that are vsed to this end ( of which in their places ) to make them sticke to their couenant , and so to performe the bargaine . concerning the couenant , certaine it is , that though ( as you haue heard ) sathan dallies for a time , to draw vs on : yet at length he will not faile to make sure of his prentice , by binding him in some solemne bond to faithfull seruice , and performance of what hath formerly beene promised . now in the couenant wee are to consider . first , the nature and qualitie of the couenant . secondly , the seuerall ceremonies , enterchangeably concurring to the solemnizing thereof . sectio i. concerning the couenant ; certaine it is , that there passeth such a couenant betwixt the witch and satan , as appeareth : by the testimony of the word , as , psa. . v. . where the originall yeeldeth , thus , which heareth not the voyce of the charmer , or mutterer , ioyning societies together : wherein , the holie-ghost both setteth downe the effect of a charme : namely , that it is able to stay the adder from stinging those that shall touch him ; as also the ground of the charme , wherein it hath it power : namely , societies , or confederacies , cunningly made , not betweene man and man , but as the word importeth , betweene the inchanter and the diuell . so deuteronomie . ve . . the lord charges the people when they come into the land of canaan , that they should beware lest any ioyned society , that is , entred league with wicked spirites . the practise of sathan proueth no lesse , who is ready to offer conditions of agreement , as appeareth , not onely in the proffer to our sauiour christ , but in these daily offers hee makes vnto men , to giue them this , to do that for them . the euent and successe of witch-craft makes it plaine ; which being sometimes wonderfull , alwayes aboue the power of the silly witch . it must needes follow , that this effect proceedes from some such compact with sathan ; who is hereby bound vnto the witch to do such things , which shee of her selfe were neuer able to doe . the end of this couenaut is , to make sure of his prey , which by vertue here of he seizeth on : the lord leauing rebellious man hereby to his power , as by this couenant with sathan , wilfully forsaking god , and submitting vnto sathan as his soueraigne lord. but heere it is replyed in the defence of witch-craft , that both the diuell doth many things , and yet not at the witches command : and also that the witch wisheth , and performeth much euill , eyther by some cunning poysons , by outward violence , &c. or at least , though they may be done by sathan , yet shee is not so much as priuie thereto : nay many times shee seemeth to be against the same , and therefore it may seeme there is no such couenant . to which we answer , that though sathan doth some things beyond authoritie , yet he doth other things at the commaund of the sorceresse : and those which she commands not , though satan doth them ; these shall be put to the witches score : yea , though happily shee should seeme to be vnwilling : because eyther the diuell answeres heerein , in some measure , the generall malice of her heart , which is to do more hurt then she can : or apprehends some secret inckling , though there be no expresse commaund : or else , exceedes his commission , to the confusion of the sorceresse when she now shall discerne , how her seruant is her maister , doing what hee list , though he would seeme to be at her becke . to this end consider we further . sectio ii. of the kindes of couenants which are made betweene sathan and the diuell . these are of two sorts : the first expressed and man fist , because it is performed by solemne words ; satan appearing in some visible forme , and the witch answering really by some forme of speach , tending to this end , to admit of the diuell as her soueraigne lord , to renounce god , baptisme , christ and all , to yeeld him all seruice both of body and soule , while shee liues ; and so to leaue him bodie and soule to dispose of at his pleasure after death . the occasion of this reall couenant , is eyther the vnsatiablenesse of mans desires , which to enioy he careth not what he parts with , and so expressing those desires by some intemperate and violent passion , giues occasion hereby to sathan to tender this seruice . or else some extreamitie of affliction so oppresseth him , that being not able to vndergoe the burden , he cares not vpon what termes he promise his ease , and so is contented , for present release , to aduenture a future casualtie , or , some matter of discontent , prouokes to reuengo , and rather then his spleene may not be satisfied , he will satisfie the diuells request . and so by these and such like preuayling corruptions , is at length brought to this fearefull issue , as to engage his soule to the bondage of sathan . another sort of couenant there is , secret , and mentall , as wee say , performed by consequence , and necessarie induction . and this vsually serues the turne , because satan hereby deceiues most dangerously : as deluding the witch that she is free , because she hath made no verball composition , when as indeed by those meanes , she is bound more fearefully . or else , this prooues in some cases a preparatiue to the other ; especially when the parties vse such means ignorantly , which are no better then sathans indirect and abhominable pranckes to procure ease against infirmities . as , to scratch the witch , to bang amulets about their necke , &c. which though some doe ignorantly , as thinking some inherent power to be in those meanes to cure diseases : yet doth this by degrees draw them from the vse of law full means , cause them to rest in those that are vnlawfull : and so nourishing them in infidelitie , prouoke them in time to forsake god ; and so they are iustly left to the power of sathan , by him to be ripened to the day of vengeance . if wee would know the tokens of this secret couenant . they are , first prayer for vnlawfull things : which howsoeuer it may seeme to be made to god , yet in truth it is offered vp to sathan : so that if now by such meanes wee become maisters of our desires , this is a pledge of this secret couenant . secondly , vsing vnlawfull meanes : such as are offered by satan for helpe in extremitie , as to goe to blessers , to scratch , to vse spells , &c. wherein if wee be conuinced with the truth , that these haue no proper vertue to doe such things , and yet shall vse them ; this is an other dangerous bond of this secret couenant . so that though all that vse these things are not brought to this trade of witch-craft , to hurt the bodies of others : yet are they hereby bewitched in their soules , and so proue spirituall deceiuers , to enthrall the souls of others to perpetuall perdition . a third marke of this secret couenant , is an ordinarie taking of gods name in vaine ; especially in blessing of cattell , which although the ignorant and vnbelieuing world hath taken vp of custome , yet the first tutors hereunto haue beene the witches , thereby to colour their sorceries , and draw more proselites to their deuotion . and therefore it were to bee wished , that we were more exceeding carefull in the sober and reuerent vse of the name of god ; especially , when wee thinke or speake of these outward things , lest custome breed profanenesse , and profanenesse contempt , and despight of god and godlinesse . and so , although at the first sathan enter not into vs , yet by degrees at the length he may so farre preuayle , as first to draw vs to make charmes of these holy names ; and so secondly vpon the effect answerring our infidelitie , wee be further drawne to vnlawfull desires , and to be contented to submit to satan for the obtaining thereof , and so at the length become practitioners in this art. vses of these diuers couenants . by this it is apparent , that notwithstanding the caueats of atheists and profane persons against the doctrine of witch-craft : that certainly there are witches , as appeareth by this couenant betweene them and sathan . and seeing insatiable desires are an especiall cause of the making this league with sathan : therefore we are taught secondly , to set bounds to our vnlawfull desires ; to be content with our estates ; to prepare our soules to afflictions ; to enlarge our desires for heauenly things ; to suppresse our vnruly affections of euery anger , and especially to cast our care vpon god in iesus christ , and to haue our persons accepted of god in him : that so we may not be ensnared with sathans baites . and seeing the wicked are not ashamed to make open profession of their homage and allegeanee vnto the diuell : and therefore much lesse ought wee to be abashed to professe our faith in god , to giue a reason of our hope and confidence in him : if satan will haue reall promises and verball contracts , not contenting himselfe only with the heart and inward man : then surely ought not we to content our selues with good or bare purposes , but wee must labour to confesse with the mouth to saluation , as wee beleeue with the heart to righteousnes , as rom. . . if sathan will haue deedes as well as words , then let vs also not be hearers ouely , but also doers of the will of god , lest wee deceiue our selues . lastly , seeing sathan is growne so cunning , as to content himselfe with priuy signes and circumstances , not exacting of all sortes publique and expresse bargaines : shall not this teach vs , not to content our selues with bodilie seruice , and outward deuotion : but especially , to labour for trueth in the inward man ? shall not this winne vs to watch seriously ouer our thoughts and secret purposes ? shall it not send vs vnto christ , for the daily purifying of our hearts by faith in his precious bloud ? shall shall it not still round vs in the eare , to take heede of hypocrisie ? lest this be of al other the most sure bargaine with the diuell , seeing of all other , the hypocrite is first to goe to hell , as making a mocke of heauen . they shall haue their portion with hypocrites : of all other the hypocrite shall drinke deepest of the cuppe of vengeance . hitherto of the nature and kindes of the couenant : now let vs consider further of the conditions thereof . sectio iii. of the conditions of the couenant betweene sathan and the witch . these are enterchangeable , as , what sathan will doe for the witch . what the witch must doe for sathan . the ground of this couenant , is in imitation of the diuine wisedome , who by this meanes reuealeth himselfe vnto man , and bindes man vnto him : and so in high scorne and despight of the lord our god , by the same meanes doth sathan indeuour to withdraw man from god , to enthrall man more desperately to his seruice . and yet heerein to deceiue wretched man ; as by this outward ceremonie of the couenant being in imitation of that diuine breeding in the minds of his proselites , an opinion of sathans deitie , and so thereby auouching this subiection vnto him . the policies of sathan in this couenant is manifold . as first , to make them beleeue there is a kinde of equitie in the businesse , and so the rather to sticke to it , the rather , when his performance is present , their turnes serued , that which they are to performe , to come , vncertaine , they may repent , or , hell is but a bugge-beare : yet , to binde them more surely to his seruice hereby , seeing in honestie they are to keepe touch with him , seeing he keepes with them ; binding them heerein by that bond of ciuill honestie which nature so much standeth vpon , and resteth in , thereby , though confounding , yet also flattering the same . but hath not sathan ( i pray you ) in this couenant with the witch , a further reach , to deceiue others also ? yea surely , and that many wayes . as first , heereby hee would beare the world in hand , that he is now so at the witches commaund , as that , neyther may hee bee thought to haue any power else , but what is limited to her lusts , whereas indeede hee doeth many things of himselfe , and yet father them vpon the witch , to flatter her in her soueraignetie , and hasten her to vengeance : yea , exceedeth often the commission , which hee receiueth from her . and though she would haue many times the mischiefe vndone and released , because shee is tormented by such charmes , as sathan teacheth , to dissolue the witch-craft , as to burne some part of the thing bewitched , &c. and no doubt is in like maner haunted with some heart-pang , and hell of conscience , yet can shee not giue the least ease to the partie afflicted . especially sathan obseruing the nature of man to be prone to idolatrie , his purpose heerein is to withdraw the minde from god , and settle it vpon the witch : as if sathan were not gods instrument to afflict man , but onelie the witches seruant to doe what shee please , and so the witch and satan in the witch must bee adored and exalted aboue the lord. shee must be feared , rated , yea , sometimes shee must be innocently condemned , shee must bee sought vnto , closed with , pacified with gifts &c. sectio iiii. that which sathan bindes himselfe to doe for the witch , is , to appeare vnto her in what forme shee pleaseth . to confirme her conceited power . to preuent that feare which might arise from more horrible apparition , and so to nourish in securitie . heerein he deciueth diuersly : as first , that hee is no where present but in these formes . that he is alwayes present in these formes , whereas indeede he deludes oftentimes the senses hereby . that accordingly to the multitude of formes , so are their many diuells , that the witch may the rather glorie in the multitude of these seruants . that the creatures of almightie god , which in themselues are good and seruiceable for vse , may be feared , and hated , yea adored , and respected as presages of good or euill , as , when a hare crosseth the way , &c. and so our right in the creature questioned : but especially , sathans cunning in appearing in these forms euen of familiar creatures , which if they can hurt , it is but onely the body : is , both to hide that speciall tyrannie and crueltie of his which he extendeth against the soule : and to nourish this conceipt by these appearances , that his power is limited by that creature , and so not to bee feared , so to bee lightly regarded and despised of vs : as busying themselues about such trifles , as to keepe drinke from working , and whereas indeed vnder colour of these they prey vpon the soule , stirring vp to reuenge , coueteousnesse , vncleanesse , &c. yea ouerthrowing of kingdomes , rooting out the gospell : which that they may effect more securely when they are not espied and preuented , therefore they labour to occupie mens mindes in these base and sleight matters , that so they might not suspect , or preuent them in the other . and doth not satan notably delude the ignorant people , that by this couenant with the witch , to bee at her command , hee maketh the simple people beleeue , that he neuer comes but at the witches sending : and so both prouoketh by all meanes to curry fauour with the witch , by entertainment , gifts ; what not ? whereby they become subiect , through this infidelity , to satans power ; as also prepareth way heereby to seeke to the witch for helpe ; and so is further ensnared to the danger of the soule . nay doth he not by submitting himselfe to base meanes : as by burning a spitte red hote , &c. whereby he seemes to bee remoued , herein also further deceiue the simple people : as with-drawing them from the holy meanes whereby they may bee releeued , and causing them to rest in these accursed and deceitfull helps : which either do no good at all , or if they doe any , it is to doe a greater hurt , sectio . v. a second thing whereby satan binds himselfe to the witch , is to doe whatsoeuer the witch shall command . that is , to lie still when she lists to spare . to runne and hurt when she is moued , where and how it pleaseth her lust . and the more cunningly to conuey and execute this mischiefe , to shroud himselfe vnder any shape ▪ yea to conuey the witch vnder any shape , or forme , to the satisfying of her lusts , and yet to deceiue her more grossely therein . sectio . vi. shall wee now consider a little how satan deceiues by this subiection ? first , in that he pretends to bee at their command : he therby secures them as if their state were safe , they need feare no hurt from him , seeing he is at their becke . nay he thereby puffs them vp with a conceit of some extraordinarie fauour with god that giues them such power ouer satan : nay he further bewitcheth them that now they are as gods ; being able to command satan , whom none can ouer-rule but the lord : and so prouoketh to horrible blasphemie , and idolatrie , to aduance themselues in gods steed ; to saue life and to destroy it at pleasure : and therevpon inferres a further securitie of their estates ; that they which can thus dispose of others estates , they are wise enough to secure their owne : or at least , what need they more then to enioy this soueraignetie , to exercise this liberty , thus to satisfie their vtmost desires ? hitherto serues another sleight of satan herein : that being now at their command , he hath no power but from them : when they call he must runne , otherwise he quitcheth not : and hence ariseth this delusion , that seeing they know what 's best for themselues , therefore they will bee sure to keepe him safe from hurting them . and heere satan hath another tricke yet further to beguile them ; namely , to consire himselfe as an ape to his clog , to some box or prison , where he lies , as bound not to stir but when the witch calleth , she , as his goalor , must giue him libertie , whereas he still goes about like a roaring lyon , stirring vp in the heart desires of reuenge , couetousnesse , &c. while he seemes to lie still from bodily harmes , and nourishing pride and infideliue by this his sained bondage , and so hardening in security , while he ceaseth from outward hurts . sectio . vii . and doth he not also by this his sayned subiect on to the witch deceiue the vnbeleuing world ? yea certamely , and that many waies : as first , he with-draweth them from the acknowledgement of gods prouidence ; who onely hath power to send these euill angels to torment the wicked , and afflict his children , and so to rob god of his glorie herein , and to referre it to the witch , as if satan were onely at her dispose . and for their further confusion heerein , he prouoketh them in reuenge of their wrongs , not to look into their sinnes , which cause the same , or to looke vp to god who onely can heale , because he giueth the wound : but to crie out vpon the witch , to harry her to the iustice , to scratch , and practise against her , and so , many times , to shed innocent bloud in accusing wrongfully : or at the best , though the law may bee satisfied , yet god is not glorified , nor themselues truely releiued , seeing by vsing vnlawfull meanes for helpe , though the body may finde ease , yet the soule thereby is more dangerously ensnared . and hath not satan another dangerous fetch in this subiection ? that whereas many diseases come of naturall causes , which are well knowne to satan , though the simple people are vtterly ignorant thereof : yet seeing the witch in malice intends the hurt of her neighbour , and to this end sets satan on worke : heerevpon it is concluded that all diseases proceeds from sorcerie ; and so heereby all sober and wise meanes are neglected to preserue health , the bridle is giuen to all ryot and excesse : and if any thing fall out , the witch is blamed , and not our distempers . sectio . viii . thus we haue heard one part of the couenant , what satan must do for the witch : now let vs consider on the other side , what the witch must doe for him againe . the maine matter is , that she must giue her selfe vnto him bodie and soule , but this is coloured , first , by the time , he will not haue it presently , because yet she hath not made vp the measure of her sinne : and therein he deceiues her , that she may repent of her bargaine , god may change her minde , &c. and so drownes in securitie . and to this end he hath another colour , that is , the condition , if he performe faithfull seruice : and therefore he will of purpose faile her sometimes , that so she may hope her selfe free : yea he doth vsually leaue her , when authority arrests , to bring her to confusion , that so now she may shame the deuill , as wee say , and so performe some hypocriticall repentance . and yet for all this obserue , i pray you , his deepenesse , in making her sure . namely to preuent after repentance , or at least to deceiue thereby . chap. vi. of the ceremonies of the couenant . he hath further diuerse ceremonies accompanying this couenant which tend very fearefully to the confirmation thereof . and these are : first , as the lord hath a speciall seale to bind his seruants vnto his obedience ; namely , the seale of baptisme , rom. . so when satan hath once obtained this absolute promise of his prentices , to yeeld themselues wholy to his deuotion , then his manner is , to set his seale vpon them , thereby to appropriate them vnto him . and this is commonly some sure marke vpon some secret place of their bodies , which shall remaine sore and vnhealed vntill his next meeting with them , and then for afterwards proue euer insensible , howsoeuer it be pinched by any . to assure them thereby , that as therein he could hurt or heale them , so all their ill and well-doing must depend wholy vpon him : and that the intollerable griefe they feele in that place , may both serue to seale vp vnto them their eternall damnation ; and so to awaken and giue them no rest till the next meeting againe , that so they may hasten the vengeance that now they haue tasted of . this shall appeare the better if wee consider the ▪ next meeting , and such circumstances of place and actions , that are performed therein . sectio . i. of the place where the witch is summoned for further confirmation and binding of her to satan . when satan the prince of darknesse that ruleth in the children of disobedience , hath once entangled this nouice within his snares , and set his priuie marke vpon her , thereby to bind her vnto him more surely , that she may bee yet further giuen vp by the fierce wrath of the almightie to his power : he hath yet many other policies to effect the same . as first , she must bee conuented solemnly into the house of god , there to make open testimony of her subiection vnto him , by renouncing all former couenants with the lord. and heere vsually , these things are performed in their order . first , satan blasphemously occupying the place whence the holy oracles are deliuered , doth thence : first , require of his proselite an acknowledgement of her couenant , causing her vsually in her owne person to repeate the forme thereof : as in. do here acknowledge , that vpon such condition i haue giuen my selfe vnto satan to bee disposed of him at his pleasure : and secondly , when this acknowledgement is made , in testimoniall of this subiection , satan offers his back-parts to bee kissed of his vassall . thirdly , this being done , he then deliuers vnto his proselite , and so to the rest ( for many are conuened at this meeting ) the rules of his art , instructing them in the manner of hurting and helping , & acquainting them with such medicines and poysons as are vsuall herevnto . fourthly , taking also account of the proceedings of his other schollers , and so approuing or condemning accordingly . fifthly , for their further confirmation , he yet enioynes them another ceremonie : namely , to compasse about the fount diuers times , there solemnely to renounce the trinitie , especially their saluation by iesus christ , and in token thereof to disclaime their baptisme . sixthly , and in further token of their subiection vnto satan in yeelding vp themselues wholy vnto his deuotion , behold yet another ceremony heere vsually is performed : namely , to let themselues bloud in some apparant place of the body , yeelding the same to be sucked by satan , as a sacrifice vnto him , and testifying thereby the full subiection of their liues and soules to his deuotion . lastly , to gratifie them somewhat for this their dutifull seruice , it pleaseth their new maister oftentimes to offer himselfe familiarly vnto them , to dally and lye with them , in token of their more neere coniunction , and as it were marriage vnto him . these are vsually the ceremonies wherby satan binds his proselites to keep couenant with him . and his policies heerein are manifold : both in regard of the witches themselues , as also in regard of others that shall take notice thereof . concerning the witches . his policie in conuening them into the church is : partly , to procure in them a conceit of the lawfulnesse of the businesse ( as being done in so holy a place ) thereby to make them secure in continuing therein . as also to encourage thē the rather to hold out by reason of the companie where-with they meete , ready to hearten by presence and example . and doth not satan by this convening them into the house of god , and there presenting himselfe vnto them , procure in their minds a conceit of his deitie and soueraigne power , that so they may yet better conceiue of their dealing with him , and more willingly performe all couenants , seeing as god he requires nothing but his due , as god he will performe with them to the full , and therfore they must not flinch from him . and surely if wee shall looke vp vnto the ouer-ruling hand of god heerein , in giuing satan his enemie leaue to prophane the place of his worship , and thus to appeare there vnto his proselites for their further condemnation : may not the lord haue these ends herein in respect of these witches ? that here they may receiue the punishment of their grosse hypocrisie , and prophanenesse for their former abuse of gods holy ordinances , and bodily seruice , lip-labour , &c. where they committed the sin . that here they may be hastened to the participating of this punishment , by being prouoked to fearefull blasphemy , and renouncing of that god whom formerly they serued , and so might bee more iustly subiected to the power of satan . sectio ii. and may wee not heere learne many profitable things ? doth not our gracious god tender some light vnto vs out of this darknesse ? yea surely . our prophanenes is reproued , that abuse and defile the house of god with our bodily seruice , & vaine thoughts and speeches , rather like a company of deuils , then the saints of god. our superstition is condemned , in ascribing holinesse and perfection to the place of gods worship , as if the place did sanctifie our seruice , or sheild vs from danger : as if we were free from satan when once wee haue got the church ouer our backes : as if no prayers were auaileable but what were offered vp here . doth not satan hereby take away the benefite of priuate prayer which indeed as the life and touch-stone of the publike ? doth he not prouoke vs hereby to rob god of his glorie , in ascribing that vnto the place , which is proper onely to his maiesty ? doth he not vtterly frustrate & preuent all spirituall worship of the heart , as if the performing of a little lip-labour in the house of god would serue the turne ; wee need not stand vpō any inward touch or feeling , it shal suffice that we haue offered vp the sacrifice of our lips before the lord. surely when i cōsider the practise of the time , namely , when we come to the house of god which is appointed for publicke prayer to be performed iointly by the whole congregation , we then fall to mumbling our priuate deuotions , yea when the publick exercises are in hand , so that for the presēt we neither can ioine with thē , nay rather indeed do disturbe & giue offence to the congregation , in not consenting with them , mee thinkes euen satans proselites may heere condemne vs , who cary themselues more regularly in the house of god to serue the deuill , then wee here to the seruice of god. these wretches , i warrant you , are kept from sleeping , they spare not their bloud to please the deuill , they are contented to submit themselues to any base office heerevnto : nothing can keep vs waking , not though iesus christ bee crucified among vs daily , though we are partakers of his bloud , yet wee will not kisse the son of righteousnesse ; we cannot so much as shed a teare in testimony of our renouncing of sinne and satan ; whereas these wretches spare not their deerest bloud to shew their homage vnto satan . and are we not hereby taught , now to feare our selues most , when we are before the lord , in his sanctuarie , because satan will now be one with vs , both to hinder vs in the seruice of god that we shall not profite , or else to puffe vs with pride , as if wee had deserued much heereby : and then to accuse vs of presumption , that so hee may driue vs to despaire . surely , seeing wee cannot be free from sathans snares , neither the house of god wil protect vs , nor our owne houses can shield vs , but sathan wil be closing to rob god of his glorie , and vs of the comfort of any publique duety ; shall not this send vs to the searching of the heart ? shall it not teach vs to worship god in spirit : that so sathan may not bee acquainted with what we are about , and so may not interrupt vs , or if hee guesse at our purposes , may be yet confounded , in that our hearts are best knowne to the lord ? it is our comfort vnspeakable before our god , that hereby wee desire to worship him in truth , because , as our hearts witnesse with the truth of our endeuours , so doe they also witnesse for god against vs , the imperfection of them : that the lord may be iustified when he iudgeth , psal. . . . that sathan may be preuented , and confounded , by this iudging of our selues , that heereby wee may be daily prouoked to perfection : by labouring to be found in christ , not hauing our owne righteousnesse , and so may grow vppe in him to perfect holinesse , philip. . . shall not this teach vs to trie our publike worship by this touch-stone of the heart , and not the place ? shall it not weane vs from the loue of this world : seeing no place so holy , no meanes so sacred , but by sathans policie they may be abused ? shall it not prouoke vs to hunger after our dissolution , that so we may freely and continually glorifie our god in his blessed kingdome ? doeth not this condemne that pompous and carnall decking of the house of god , rather to please the eie , then affect the heart , rather as a pallace for the god of this world to reuel in , and prey vpon new-fangled and silly soules , then a place of spirituall worship , for the great god of heauen and earth ? certainely , when i obserue some occupying the place of gods worshippe : and thence deliuering vnto gods people chaffe in stead of wheat , nay sometimes poyson in lieu of wholesome foode , making merchandise of the word of god &c. may i not conclude , that these are the diuells factors , bartering their owne , and their peoples soules vnto him , for alitle , vaine credite , and for a few shekells of siluer , and morsels of bread ? heerein farre worse then the diuell himselfe , that whereas he meanes plaine dealing , to drawe them to damnation : these notwithstanding pretend to shew them a nearer way to heauen , promising libertie , when themselues are slaues to corruption , and so nouzling in securitie , and excluding repentance , do thereby cary their people in a dreame ▪ vnto hell , . pet. . . . and when i consider on the other side , that faithfull teachers , who labour by enforcing the lawe , to bring the people to a sight of their sinnes , and so to a denyall of themselues , that they may hunger after christ iesus : being loaden with the burthen of their sinnes : that such , i say , are notwithstanding traduced , as preachers of damnation , no better then satans harbengers , to driue silly soules through despaire into the very snare and pitte of destruction . me thinks i obserue heere , a farre more dangerous practise of sathan , then this , with these nouices , to renownce their baptisme , euen to cause the people of god vtterly to reiect the true means of their saluation , namely christ iesus . in that he will not suffer them to see , what neede they haue of him , by humbling them with the law , that so they might bee forced out of themselues , to relie wholie on his sacrifice for the pardon of their sinnes . is there not more hope of the saluation euen of these witches , that are thus kept sensible of their wofull estate , either by the smart of their priuie match , or by such continuall tampering with them , sometimes by vgly apparitions , to terrifie them , eftsoones to keepe them watchfull by continuall employments . is there not , i say , more hope euen of the recouerie of such , then of many thousands in the world , who are lulled asleepe in securitie , and fatted vp , without all sense of danger , euen to vtter destruction ? oh that we were wise to vnderstand these things , to trie the spirites , and choose the good and perfect way . is not the prophet a snare vpon mispath ? and profound to deceiue ? is it not iust with god , that because wee haue not receiued the trueth , therefore to giue vs vp to strong delusions to beleeue lies , . thess. . . . well , this we may learne , by this impudencie of sathan , in abusing the place of gods worship : and drawing his proselites hither for their further confirmation in their subiection vnto him . and are we not yet further taught hereby , to make a profession to our god of our subiection to him , and that publikely , when wee shall be called hereunto further by the magistrate , to giue an account of our hope , or by the minister to approue our profiting by the word ; or by our christian brother , to confirme him therein ? nay , ought we not , to stop the mouthes of the wicked , by acknowledging our soueraigne lord the great god of heauen and earth : seeing the wicked are not ashamed to honour their master the diuel : glorying in this , that they are the damned crue ? &c. shall not euen these silly deceiued soules , rise vp in iudgement against such monsters , that are drawne to that through feare , or ignorance , or hope of present release , seeing these wittingly and malitiously , as it were defie god : & with an high hand , blaspheme , and treade vnder foot , the blood of the couenant , acknowledging willingly , and with great applause , their subiection to satan ? nay , shall not our politike and state-christians , bee condemned by these poore and base creatures , who vpon necessitie , and through faire promises onely are brought to this subiection ? surely , when i obserue , the wisedome of the flesh in many great & mightie of the world , that eyther come to the house of god , only to receiue honor , & to maintaine credit , and outward esteem ; or else , to hedge in some profit and suck some aduantage hereby ; or else rather , to honour the word by their presence ( for this is vsually the best end ) then to be humbled and reformed thereby ▪ rather , i say , to controule the ordinaunces of the mightie god , then to be brought in subiection vnder the power thereof : may i not conclude , that heerein they rather publish their homage unto sathan , then testifie any obedience vnto the lord ? are not these the very stratagems of satan , to ensnare vnstable soules , by causing them thus to abase the word , thus to peruert the holie ends therof , are not the wicked hereby iustly giuen vp to the illusions of satan , for the profaning of gods ordinance ? do they not by these abuses , testifie their obeisance vnto the diuell , while they pretēd the honor of god , doe they not in seeking their owne honor , abase that which belongs to the lord , approue themselues to be imps of that king of feare , who in all things seeketh to robbe god of his glorie . and what else may wee deeme of the high mysterie of carnall wisedome chalenging preheminence ouer the word of god , in determining lawes : besides , or contrary to it , confining & suiting it to it crooked rules ; binding and loosing it , for the satisfying of it lusts . is not this a plaine badge of of that man of sinne , that some of perdition ? is not this an apparant euidence of it subiection to satan ? and if wee shall scanne the mystery of that sublimated policie : that nowadayes , he is not a wise man , who is not a seruant vnto men , submitting himselfe to be new moulded & fashioned according to the lust of his patron . this blasphemously chalēging him as his proper creature ; & the creature reioicing as in his soueraigne creator , conforming heart and hand simply to his deuotions : may we not see satan here aduāced as god of this world in the children of disobedience ? may wee not conclude , that such absolute subiection as is giuen vnto man , is wholy taken from god , and giuen to the diuell ? and what may wee deeme of the common idolatrie of all sorts ? one makes the wedge of golde his hope : an other makes his mistris the soueraigne of his heart : this , makes his belly his god , the other sacrifices to his net , &c. are not all these ( in effect ) sacrificers vnto the diuell ? is not subiection and homage performed vnto him , euen in them all ? what shall we thinke of the generall and ordinarie seruice of god in these dayes ; the most feare him with their lippes , but their hearts are far from him : the best vsually serue him but by halfes , they cannot be saints , god must beare with thē in some sin ; they must liue , & therefore they must strain a litle : they are but flesh and blood , & they do what they can , god must be mercifull to them in this &c. do they not in all these , shew themselues seruants to him , whom yet they obey , euen the prince of darkenes , the great deceiuer of their soules ? is not satan the lord of their harts , while they serue god but with their lips ? & doth he not hereby hold their hearts faster bound vnto him , in that hee giueth way to their bodily seruice ; nay , will he not haue their tongues also at his deuotion , at a pinch , to curse the same god whom they seeme to blesse , or to slaunder their brethren , and condemne thē of hypocrisie , because they labor to serue god in spirit & truth ? and is not sathans cunning the more dangerous , in that he is content to hold the wicked but by one string ? is not their state more dāgerous , that while they seem to haue escaped the pollutions of the world , & to make a faire shew in the flesh ; as if they were good christians , glorious sepulchres , yet eyther inwardly they are full of rotten bones , or else one dead flie will be sufficient to corrupt all the ointment of the apothecarie , easily may satan recouer his full possession againe : euen by reason of that one traitor , which they shall nourish in their bosomes : shall he not reenter with seuen worse spirits , and so the later end of that man shall be worse then the beginning : the dog shall returne to his vomite : and the swine vnto the mire , of which he was cleansed , and so become twice dead , and pluckt vp by the roots : euen two-fold more the child of perdition , then euer he was before ? o that wee were wise to discerne our selues whose we are ! and whom we serue ! how long shall we halt betweene two opinions ? if god be lord , deseruing all seruice at our hands , inabling vs by his spirit , to offer vp our bodies and soules , as a reasonahle seruice vnto him : ( & what more reasonable then to giue him his owne , that hath bought it so dearely . ) if his yoake be easie to those that will take it vp , and his commaundements not grieuous , to those that will endeuour the performance thereof . if hee bee contented to accept according to that which wee haue , not requiring what he giue vs not . if he vouchsafe the will insteed of the deed : if hee that giues will , will giue the deed also , that wee may serue him in truth , though wee cannot bee perfect : that the sense of our imperfection , may still send vs vnto the fountaine christ iesus , that so from him wee may still draw forth waters to eternall life , being daily found in him , not hauing our owne righteousnesse , that so through him wee may daily make our requests manifest at the throne of grace : that we may bee carefull in nothing , nor fearefull of any thing : casting our care vpon god , because hee careth for vs , and committing our selues in well-doing into the hands of our faithfull creator , still forgetting that which is behind , that wee may hasten to that which is before , for the price of our high calling in iesus . who may not trie himselfe hereby whether he be in the faith or not ? who will not daily striue and endeuour to make himselfe thus manifest vnto god and to his owne conscience ? if hee that is in christ must bee a new creature ; so new that all old things must bee abolished , because hee that abids in the flesh cannot please god , rom. . and if wee nourish but one knowne sinne wee are guiltie of all : if wee must haue respect vnto all gods commandements , desirous in all things to please our blessed god , not caring for the flesh , to satisfie the lusts thereof : wil it any thing auaile vs to plead flesh and bloud ? if there be but one thing wanting , will all the rest any whit auaile vs ? if christ iesus bee not thus vs in , that the bodie is dead to same , but the spirit is life for righteousnesse sake ; are we any better for all our formall righteousnesse then very reprobates , the very slaues of satan to whom yet wee do obey , to whom we there performe most acceptable seruice , when wee doe thinke it sufficient to serue god according to the flesh , either by halfes , for a seasō , &c. let this serue for our triall heerein , and let vs giue our hearts to obserue heere further matter : doe wee thinke that sathan in tampering thus with witches , entendeth onely , eyther their owne bane , or else , by them to hurt onely the bodies of others ? no surely , as his principall end is , by all meanes to dishonour god , and discouer his malice , and rage against the almightie , so doth hee expresse his hatted against god , in destroying the creature , and in the creature that which most resembleth god. and therefore he not onely aimeth at the diuine soule , but by all meanes laboreth the generall confusion of mankinde : that so ( if it were possible ) he might robbe god of his glory , in sauing any ; you see how hee spared not our very sauiour himselfe , the head of his church , and will he not attempt ( if it may be ) the destruction of all the members ? and doth he not prosecute this his designe , in the other ceremonies , whereby he obligeth these miserable wretches yet faster vnto him ? for , what else doth that other practise of his ayme at , in taking account of his vassals , and informing them in the mysteries of his damnahle trade : rewarding them accordingly as their paynes hath beene , and enabling them hereby to commit further mischiefe ? as hereby he blasphemously imitates the offices of that great iudge and mightie sauiour : instructing them as a prophet in their seuerall dueties , censuring them as a supreame iudge and soueraigne , according to their exploits . as their high priest enioying the sacrifice of their blood , as a pledge and bond of their allegeance , and satisfaction for their failings : so doth he hereby also more desperately insnare their soules : as , arresting them hereby wholly to stand to his verdict , & so to make a mocke of the day of christs comming . . deceiuing them vnder pretence of these naturall medicins , as if it were by vertue of them , not by anie couenant with him , that such effects followed . and binding them hereby surely to him , by his familiar & carefull dealing with them , in furnishing them with all meanes , to become maisters of their desires . puffing them vp with conceit of extraordinary skill in natures secrets , & so with a vain imaginatiō to be as gods , through such rare knowledge and great power : thereby lulling them in security : that so they may hasten their damnation . thus are these witches ensnared thereby . but may not this his policie extend it selfe also vnto others ? yea surely ; behold ( saith reuerend latimer ) the diuell is a more carefull and painefull dioclesian in his charge then many of our idle and idole pastours are in theirs . satan is neuer idle , he is alwayes going about to destroy the soules of men : these sleepie dogs lie still in their kennells , fatting themselues with the fleece & leauing the flocke to be deuoured of the wolfe . satan is alwaies resident vpon his charge to keepe the same in his clawes : these leaue the flocke , and attend the courts of princes , or their hounds and hawlkes , or worse : as for the flock it may sink or swimme ; better farre to bee such ones dogges or horses then to haue their soules committed vnto them . satan he will take account how his schollers do profite , he will see that the non proficient shall bee sneaped , and the painefull encouraged : these by their euill example corrupt the flocke , discourage those that are forward and zealous , encouraging those that liue at ease in syon , and will eate any flye , as peaceable men , quiet neighbours , wise and discrete subiects , &c. satan will not cease to informe his proselites further in the mysteries of their trade , that so they may bee more skilfull and profitable in his seruice ; these complaine , that the people haue too much knowledge ; they labour rather to keepe them in ignorance , and to darken the light by their prophane handling thereof , that so they may plucke out the spirituall eyes of their people , and so to leade them about with them , like blind sampson , to sport with their follies , and gaine by their infirmities . thus shall satans vigilancie condemne the slecpinesse , and carelessenesse of carnall pastors . but this is not all that may bee gathered out of this ceremony . may not this bee a stumbling blocke to the separation , to renounce our assemblies , when witches , yea the deuill and all , can lord it therein ? may not this be an occasion to despise the holy ordinances of god , the word , baptisme , &c. seeing they are thus prophaned by these cursed miscreants , and so in seeking to runne from god , or rather from the deuill abusing these things , euen to runne to him , with the anabaptist and familist , for reuelations and enthusiasmes . if now wee shall take a further view of that other ceremonie in causing his proselite to compasse the font , and there to renounce her baptisme : as heerein he entends to harden her heart the more , by this blasphemous disclaiming of the seale of her saluation , and so to bind her more firme vnto him ; so hath he also diuers fetches heerein to deceiue others . as first , to cause ignorant and vnstable soules , to rest in the necessitie of the outward seale . as to feare damnation if they want it , which gaue occasion to that blasphemous and sacrilegious intrusion of midwiues to the performance cie of that ceremonie in a case of necessitie . to presume of certainty of saluation vpon the hauing of the seale ; as if outward baptisme made a christian , and nothing else , and so to open a gappe to all profanenesse . and so by building saluation vpon the outward elements and meanes ; thereby to imply an vncertainety , and fayling thereof vpon the want of outward meanes : as if vpon extremitie , wee should bee enforced to deny our profession , therefore we should bee depriued of our saluation , if by persecution wee should bee driuen from the outward meanes , as the word , sacraments : therefore also our hope of safety were gone . and hence erecting an anti-christian visibilities , as if no church ; where no publicke libertie of the meanes : that onely the true church where the forme of religion is kept a foote , howsoeuer the power thereof bee therein denyed . thus doth satan deceiue by this ceremonie of renouncing baptisme . and doth he not also notoriously beguile vnstable soules by that other ceremonie , in causing his proselite to confirme her subiection by venting of her bloud and offering it vp vnto him as a sacrament of her loyalty , and entire deuotion vnto him ? yea surely , he may pretend hereby thankefulnesse in the witch that thinkes nothing too deere for him . he may intend hereby the prophaning of the bloud of christ , as if her owne bloud should seale vp her faithfulnesse and pledge her zeale to encrease his kingdome . he may hereby make her more desperate and greedie to shed the bloud of others in reuenge of her owne . he may heereby prepare her by this continuall issue of bloud , causing paine and waste of the bodie , to hasten her owne destruction by accusing of her selfe , &c. but his intent is also to condemne the world : that will not affoord a good word for christ , not endure a fillip for him , much lesse insist vnto bloud in so good a cause , as also to scorne and condemn the manhood of the world that consists onely in this , to shedde their bloud in reuenge of their owne quarrels , or for the defence of their friends , a witch will do as much to please the deuill : a witch will not spare her bloud in her mr. quarrell . and so to deceine the world : as first heretickes , that if they iustifie it with their bloud the cause is good ; so say the papists , so boasted the ancient heretickes . secondly , seeing these witches are adored as gods , in the hearts of godlesse people , therefore if they spare not their owne bloud , may they not be prodigall of the bloud of others ? this is one ground of all that cruel murthering of infants , of friends , of enemies ; yea bathing themselues in the bloud of princes ; they ( for the most part ) are prodig all of their owne bloud , yea they offer it vp willingly vnto satan , to preuaile by this meanes in their wicked purposes , and must they not gratifie him with continuall shedding of bloud ? must they not satisfie their owne bloud by powring out the bloud of the greatest , that so thereby they may make way for generall conuulsions , and massacres of all sorts . thirdly , nay who will not seeke to imitate these ghostly fathers ; nay indeed who can choose but follow them ; either they will cosen and disapoint their followrs , and so through discontent and despaire will driue them to butcher themselues ; or else by partaking with them in their deuilish plots , they will draw them within the compasse of authoritie , that so their bloud may recompense their offenses . if now for euery drop of bloud which the witch shall shed , she may gaine so many soules to the deuill , or take away life from so many others , is not her bloud deerely bought ? looke to this you that seeke to these proctors for the deuill , you that betray the glory of your god in seeking helpe of sathan : behold the lord will giue you vp , and remember that which followeth . you shall haue the honour to kisse the deuils back-parts , and so hath the witch : the baser and vnseemelier the homage is , the more it binds , reason being turned vpside downe cannot iudge otherwise thereof : the more vnseemly the more it binds , as agreeable to flesh , that delights in filthinesse , it is iust with god to giue vp to such slauish basenesse , because his seruice being most pure and holy , is reiected . looke vpon poperie the nurse of witch-craft , most glorious in her greatest libertie to the flesh , in the grossest filthynesse thereof commending horrible vncleannesse not to bee named , as if delighted in kissing satans backe-parts : thus doth satan recompense his best schollers . that we may preuent this , learne we to regard the knowledge of god , to encrease therein , to make conscience of practise as wee know , so shall we not bee giuen vp to such monstrous wickednesse , rom. . . . . as for that priuate familaritie which satan hath with the witch , in conuersing with , and carnall knowledge of her body , whether this be performed really , or by some collusion , it matters not : i dare not simply deny but that satan may haue this dealing with her , as being able to assume a dead bodie that is not yet corrupted , and so by his spirituall qualities so farre to enliue the same , as that , though not by any seed therein , because it appeares that it purgeth out together with other humours , immediately vpon the dissolution , yet by some other seed , stollen from a liuing body ( to which i rather agree , because it is confessed that such seed is vsually very cold ) he may pearce the body of the witch . and further also so affect the same , as through the diuine iustice to procure some monstrons birth , either through mixture with the seed of the woman , or else ( which i rather incline vnto ) he may by his skill , through wind or other pestilent humours , so affect the body of the witch as that it shall swell , and encrease , as in a true generation , yea at the time of the birth , shall bee subiect to paine and such trauell as is vsuall to women in such case , and then in the time of the breaking open of the wombe may foist in some infant stollen else where , or delude the eyes of the beholders with some impe of his owne , in the shape of a child ; or with some dead childe taken vp and enliued to the purpose : which things are easie for him to doe , thereby as to giue testimonie of secret acquaintance , so to deceiue the witch with her new darling , which likely shall bee but a babie of a day old , so to encrease withall her sorrow , and yet ease of the trouble , which is happily the desire of such monsters , that so they may be free to the satisfying of his , and their owne insatiable lusts . this ( i say ) howsoeuer it may bee granted , yet i cannot see but all this may bee done , as well as others of as great consequence , euen by delusion and imagination ; and yet both to one end , euen to deceiue the witch , and others . touching the witch , she is hereby deceiued many waies : as she is fed with shadowes in steed of substance , with cold and dead delights , in steed of reall contentment of the flesh . she is put to a great deale of paine and torment in the bearing and birth : and in the issue , either some monster or abortiue is brought forth to encrease her sorrow , and procure horror and despaire . this disapointment of her lust , enrageth and encreaseth the fire , and so prouoketh to further mischiefe for the satisfying thereof . so is she faster bound vnto satan for the satisfying of her lusts ; and for the gratifying of her maister , still put vppon new mischiefes , that so at length she may make vp her measure . thus is the witch deceiued by this familiaritie with satan : and doth not this also proue a snare vnto others ? yea surely . this conuersing of satan with the witch , hath beene the ground of all these conceits of fairies , &c. whereby the papists kept the ignorant in awe . and is not the lord robbed heereby of the glorie of his iustice , who punisheth adulterie sometimes with strange and monstrous births , that because by this familiaritie with satan some such monsters are eft-soones brought forth , therefore all such effects are restrained to this cause : either some witches brat is foisted in , &c. or else caused by witch-craft , &c. thus is the lord robbed of the power of his iustice , when his immediate hand is ascribed vnto satan . chap. vii . of diuers other meanes whereby satan confirmes his proselites in their couenant with him . besides these former ceremonies and familiaritie , mentioned before , satan hath other meanes also , as occasion serues , and their dispositions sutable , to keepe his nouices from reuolting and starting from him . for there is no question , but notwithstanding all this former making sure , yet some occasion wil be offered to startle these witches , and so to procure some remorse for the bargaine . eyther some outward affliction , or their owne present case , beeing likely miserable , suffring much want , &c. may breed discontent , and so repentance of the bargaine . or else , the lord may awaken the conscience by the power of the word , and so confound this desperate match ; or sathan himselfe may of purpose faile his pretended mischiefe , leauing her for a season , or not doing according to her commaund , therby to prepare her by this qualme to eternall vengeance . wherein , lest shee should now grow altogether melancholie , and so submit her selfe indeed to the true meanes to vndoe her bargaine . obserue i pray you how sathan bestirreth himselfe . first , in this case , he will not stick to delude her with proffers of gold , and daintie fare , graunting her opportunitie ▪ to satisfie her lusts , where shee likes , as her age and disposition is , heaping on kindenesse vpon kindenesse vnto her ; fitting her with musicke and al carnal delights ; flattering and crowding most basely into them according to their mere stirring and generous disposition . if by these meanes hee cannot yet make them sure , but that the sting of conscience doth still stagger , and chalenge the bargaine ; then he discouereth him in another fashion . not onely keeping them shorter , that they may fawne vpon him , but threatning to discouer them , that so they may vndergo the punishmēt of the law . yea further also withdrawing himselfe from them , and so refusing to be at their checke ; yea crossing them in their desires , and contradicting or exceeding their commands . if this wil not preuaile , then he causeth them to renue their homage by yeelding their bloud , to bee sucked of him , which hee will not faile now more freely to drawe out , euen to fainting and extreame pining of his staggering proselite , and appearing further vnto them in most fearefull and vgly shape , thereby to hold them in with feare , yea , not sticking sometimes to threaten with present death , by tearing them in peeces , scorching them with flaming flashes , &c. and all this to let them see what they are like to trust to : that so euen through despaire , they may rest content with their bargaine , vpon hope that their torments may be yet deferred , or at least vpon necessitie to please their cruell maister , and so resolue to make the best of a badde market , and to take their pleasure while they may , : ot at least to prepare way heereby for their discouerie , as being weary of his seruice , and greedie of further employment : it vsually falling out in such cases , that when by these terrors of satan , these silly soules shal be brought to despaire , the horrour of their conscience will not let them be at rest : but obscurely euen now wil not faile to vse often meanes of their discouery , eyther by voluntarily coming to the parties afflicted , to be scratched of them , or confessing themselues in generall , guiltie , of such and such things , and by their diligence about the distressed parties , and often enquirie concerning them , or else by their faint and sottish excuses of themselues . by such like meanes , i say , they will not obscurely detect themselues , through the guilt of their conscience , and so hasten hereby their deserued vengeance . chap. viii . of the diuers kindes of witch-craft , where especially of good and badde witches , and that the good witch is the most dangerous and powerfull . there are two principall kindes of witch-craft . namely , diuining , whereby strange things are reuealed , eyther , past , present , or to come , by the assistance of the diuell . or working , which is employed in the practise and reall working of strange things or wonders . concerning the former of these ; my purpose is so far to speake thereof at this time , as may concerne the discouerie of the good witch : who specially triumphs in this power of diuination , and coniecturing of vnknowne and hidden things . and therefore , first let vs consider , by what meanes sathan may giue notice of vnknowne things . how far hee can proceede herein . that sathan can discerne ( in some measure ) things past , and such as are to come , is apparent . because he is acquainted with the prophecies of the word , and so stealeth out of them many secrets , concerning things to come . sathan being exquisitely skilfull in the knowledge of naturall things , as of the influence of starres , constitutions of men , the kindes , and vertues of plants , rootes , hearbs , &c. may out of this experience giue a probable guesse , at euents of things , out of the certainety of their canses . the presence of sathan and the euill angells , in most places , and communicating their knowledge together , where-through they are acquainted with the secret consultations of princes , may giue also furtherance to this knowledge of things to come , as hereby being able to inform their agents hereof , who acquainting by this means , the world withall gaine this reputatiō , to foretell things to come . adde we hereunto , the power of satan , in putting into mens minds , wicked councels and purposes : which he discerning to be apprehended , & resolued on , doth thereby acquaint his proctors herewith , and so they become to foretell of the same . consider we the agility of satans nature , wherby being able to conuay himself in a trice from place to place , hee comes by this meanes to the notice of many strange and hidden things to the vulgar and ignorant , and so communicates them , to serue his turne , to his proselites and creatures . fspecially consider we , that satan being gods instrument to execute his iudgements in the world : hath therefore euen from the lord reuealed vnto him many things ; as the place , time , and manner , how such things should be done : which sathan ( being no blab ) can publish to serue his turne , so farre as shall tend to the triall of the church , and stumbling of the vnbeleeuing world : thus he came to reueale vnto saul his end , as being informed thereof by the lord : who had taken his good spirit from saul , & left him to sathan , and so informed satan in the meanes to execute his wrath vpon him , . sam. chapter . verses . . thus may satan attaine to some knowledge of things to come . if we would know how farre : surely , wee are to vnderstand , that to the lord only belongeth this absolute prerogatiue , as to know things to come certainely , &c. in the nature of the things themselues , without respect to their causes and signes . but sathan onely knoweth them probably , and by their signes & causes . this ground being laid , we may hence gather , that the good witches being informed by satan , know no further then their tutor , that is , probably , doubtfully , and deceitfully : and therefore must needes deceiue themselues and others . this shal appeare the rather , if we consider the meanes , whereby they attaine to this knowledge : which being no ordinance of god , to reueale secrets , nor any instinct of nature yeelding directly such effects : it must needs follow , that the knowledge contriued there-from , proceedeth from satans cunning , shrowding his familiaritie and intelligence vnder the rule of these creatures , that so it may not be discernd to come from him , but rather from the prediction of the rule of nature : as also , if it prooue doubtfull and contrary : yet sathans credite may be saued : seeing he can post it off to the vncertainety of the creatures , or some accident altering the former prediction . it being most certaine , that as the knowledge of satan of himselfe , is at the best doubtful & coniecturall in many things : so it becomes hereby much more intricate and deceitfull , when it is shrowded vnder the maske of natures infolded varietie . what this varietie of nature is , appears by the ancient practise of the heathen , among whom , by these & such like means satan raigned as the vnknowne god. these were the flight of birds . the intrailes of beasts . the obseruation of the stars and those celestiall bodies , esay . dreames , dan. . lottes , hest. . of all which we may thus conclude , that seeing these were not ordained constantly to fore-tell things to come , neyther haue any naturall propertie inherent in them , yeelding such knowledge , or any likelihoode thereto : neither indeed was it necessarie that men should be acquainted with what is afterward , otherwise then may concerne their saluation : seeing the word is sufficient for this : therefore it followeth necessarily : that these are but satans cloaks to conceale his immediate and dangerous couenants with men . that by these satan withdraws men from embracing of the word . that for the contempt of the word , the lord in iustice giues vp to be deceiued by these , so farre forth , as not only to rest in these predictions , and so by the vncertaintie thereof to bee confounded thereby : but as if so be the reason of this vncertainety , and fayling in the successe of these predictions , proceeded rather from want of our obsequiousnes , and diligence in attending these predictions , then of anie reall improbability and absurdity in them : hereby satan maketh way for his further aduancing in our hearts aboue all that is called god , by procuring vs to a more base subiection and bondage to the lawe of the creatures , toyling vs with a more painefull studie and inquisition into the bookes of the creatures . and so prouoking vs to a worship of the creature , by confidence therein , aboue the creator blessed for euermore ; and so in the creature to worshippe the diuell especially : and that ; by obeying his councell , in leading vs to know , what concernes vs not . by vsing his meanes , for the compassing of this knowledge . and by resting still in the meanes , though yet they doe deceiue vs. embracing his intelligence , clouded vnder the vaile of naturall causes . referring the successe of things , not to the prouidence of god , but to the power of satā , ordering the same therby . for our further information heerein , examine we in few words these kinds in particular , that so the vanitie of them , as they are vsed , in witchcraft , may the more liuely appeare to vs. first , concerning the flight of birds , and the noise they make in the same ; this , as it is plainely condemned in deut. . . & . so is there great reason hereof , seeing by no ordinance of god , or secret of nature , the flying high or lowe , on the right hand , or on the left , the diuersitie of noise &c. can prognosticate of things to come . as for the entrailes of beasts , ezech. . . whereby nehuchadnezzar is resolued in a doubtfull case , whether to attempt first ; eyther the iewes , or amonites : this also is a plaine colour of satans deceit , cōiecturing hereby , because neither by vertue of creatures , nor by any speciall ordinance of god afterward , haue these inwards of the creatures any such power cōferred into them , to fore-tell things to come . indeed , there is some prediction naturally arising out of obseruation of the seasons & alterations of weather , accruing to the phisition , mariner , & husbandman . and this according to that order , god hath set in nature , from the beginning : but this is only probable , as to guesse of faire or foule wether . which , though they allow some predictions by these creatures , yet are they no warrant for others , that are not ordained of god thereto . and therefore , whereas it is ordinarie to diuine of future things , by some such like , as by finding a peece of iron , signifying good lucke , but if siluer be found , then it is euill ; to haue a hare crosse the way ; to haue the salt fall towards him &c. these hauing no such vertue from nature and diuine ordinatiō , it must needs follow , that they are diabolical , or at least superstitious , & no way warrantable . concerning diuination by stars , the matter seemes more difficult . for although the word seemeth to condemne the same , deut. . . . according to the iudgement of the best diuines , who though they differ about the notation of the word , yet they agree all in this , that diuination by stars is directly forbidden : and the scriptures also in allotting the same punishment to the starre-gazer , as to the magician , doe confirme the same . yet hath this skill gained great authoritie and account in the world , and doth much deceiue the followers thereof : and that for these respects . first , because the starres are causes of many things heere below , and therefore it may seeme lawful to conclude and coniecture from such causes . and surely if they were particular causes of these lower things , i see not but wee might coniecture some what in particular from them : if these starres had power to communicate the knowledge thereof in particular vnto vs , or if it were needfull that wee should know such particular euents , or there were no other meanes to communicate what is necessarie vnto vs : but seeing . the starres are onely generall causes of things in the world , and that not certaine and infallible , but variable and subordinate , to the will of the creator , who can for his churches good , alter their particular effects . . seeing they are no ordinance of god to reueale such things vnto vs , as hauing no vertue from their generall influence to dispose and determine of particulars . . seeing it is is not needfull wee should know of such particulars , any otherwise then the word doth supply : and if this bee sufficient what neede wee other ? it must needs follow that these predictions are vnlawfull . . as reiected of the lord , and therefore proceeding from the deuill . . as presuming to fore-tell particular euents of things , which onely belong vnto the all-seeing and most wise god. if it be alleaged , that what is fore-told by astrologie , vsually fals out true , and therefore why may we not be informed hence ? we answer , . that though it fell out true , yet were we not to enquire from hence , seeing the word forbiddeth the vse of such meanes . that things fal out true in particular proceeds not frō the necessary influence of the heauēly bodies , but from the cunning of that infernall spirit , who supplieth by his knowledge , what is vncertain in that art , insinuating himselfe into the minde of the stargazer , being now puffed vp with his knowledge , and desiring successe therein , to satisfie his pride , what art cannot make good , he yet desireth may be accomplished . and so is giuē vp to satan in a iust punishment of this his presumption , to be lessoned by him in such further euents : and yet most fearfully to be deceiued by him to , as shrowding his diuellish inspirations vnder the cloake of that otherwise lawfull knowledge . for not to deny that , which the euidence of things doth auouch in this case : true it is , that the sunne and the moone were created for signes , genesis . . and so , so farre as they are ordained for signes , namely , to distinguish times and seasons , as sommer , winter , spring . &c. alterations of weathers in generall , they are to be obserued of vs : but , that hence we may gather any demonstration for the knowledge of particulars , to fall out in the world : seeing their grounds are vncertain , and the meere fictions of mans braine , exalting himselfe heerein in his pride and curiositie , aboue all that is called god. it must needes follow , that this is but a cloake of sathans forgerie , and not any art allowable from the lord. that thé grounds are vncertaine and most deceitfull , is apparent . first , because the rules of this art haue no foundation in experience : seeing both the position of the heauens , and the course of the starres is mutable , and therefore can be no rule of certayne and immutable grounds ( such as the principles of art must be . ) and secondly , there can be no certaine rules giuen of those things , which are not knowne : now , who knoweth the particular estate of all the starres ? or if he know them , is there any yet able to discerne the particular vertues of them , seeing there influences in the aire , and vpon the earth , are confused and vncertaine ? but the speciall reason of the vnlawfulnesse of this art , is because it requireth confidence in the same , nay in the author therof ; they must beleeue he can resolue them : otherwise if he come doubting of his abilitie , or in way of tempting him , he cannot helpe him . now in common vnderstanding if the diuiner bring the thing to passe , here must needs be more then art ; for he that is maister of a lawfull art , can worke by his rules , whether a man beleeue he can or no : and therefore it necessarily followeth , that this art is diabolicall , as requiring that seruice which is due onely to god ; and so thereby entending the bondage of the soule , as is apparant by the rules and confessions of the chaldeans themselues . if here it shall be questioned how moses and daniel can then be said to haue skill in all the wisedome of egyptians and chaldeans , act. . . dan. . the answere is plaine , either they might haue skill so far as was lawfull , or though they vnderstood the mysterie of these deuillish arts , yet it was not to practise , but rather to condemne the same , and so to dehort from the studie thereof . well , let this lesson students , that they be not bewitched with the glory & skil which this art pretendeth . let it aduice vs not to run to figerflingers , to recouer things lost . let it admonish vs that it is deuillish to obserue the signe for letting of bloud , whose ground is meere superstitious and diabolicall , seeing the ground is a meere figment , namely ; that there is a zodiacke and twelue signes therein , being a deuice of poetrie and vaine philosophie , nature yeelding no such ramme , or bull. &c. as they foolishly imagine . and the deuice confounds it selfe , as is plaine by the absurd relation and proportion betweene the rule and the thing ruled , as that the moone should rule in the cold and moist parts , when shee is in hot and dry signes , whereas rather when it is in hot signes , it should rule the hot parts and so contrarie . so that now the learned physition hath disclaimed this bug-beare , and therefore if it preuaile , it rather proceeds from our strong imagination , and gods diuine iustice , in punishing our infidelitie , then from any power in that poeticall fiction . let this also reforme in vs that superstitious obseruation of daies and times , as if some were luckie and successefull , others euill and vnluckie . wherein if the successe answere our conceipt , it proceedeth not from the order in nature , or rules of art , but from diabolicall confidence , and diuine iustice , giuing vp to be deceiued with our owne counsels , and so by degrees , to grow further in league and bondage vnto satan . now concerning prediction by dreames , though it must needes bee granted that this was one of gods ordinances to reueale his will vnto his seruants , as numb . . . iob. . . math. . . . . . gen. . . . & . . dan. . &c yet hath satan cunningly imitated god euen in this point also , to deceiue his proselites by dreames and visions , and so thereby to enable them to fore-tell things to come ; as appeareth , deut. . . ier. . . the maistery will bee how wee shall discerne and distinguish betweene these dreames : to this end let vs take notice that as there are three sorts of dreames : such as prooeed immediately from the lord , as those before , and therefore called diuine . naturall dreames , proceeding from naturall causes : . as thoughts of the minde : . affections of the heart ; . or constitution of the bodie , according to which sutably seuerall dreames do follow : to cholericke persons dreames of warres , to phelegmaticke of waters , fearefull dreames to melancholicke persons , &c. and so also by these dreames may we coniecture of the sinnes of the heart : because what we conceiue or practise in the day , will be corruptly dreamed of in the night , to make vs more inexcusable . diuellish dreames framed in the braine by satan ; answerable to our desires , as appeareth not onely by the practise of the gentiles , who receiued their answers by dreames , but also by the practise of heretikes , as the maniches , anabaptists , familists , &c. who haue beene confirmed in their diuellish errours , by reuelations and dreames . thus , as heereby it is apparant , there are diuers kindes of dreames : so may wee also for our instruction , obserue many liuely differences betweene diuine and satanicall dreames . as , first , diuine dreames concerne generall and necessarie things to bee knowne , as the comming of christ , reuealing of antichrist , &c. but those from sathan , are either of curious , or triuiall and vaine matters , eyther not fit , or worthie to be knowne . if it shall be said , that the sybills satans prophets spake of these things : the answere is , that so farre as they spake of them , they had their information from satan , who being acquainted with the prophecies , did informe his disciples accordingly : yet so , as that neyther could he acquaint them with any distinct or cleare knowledge thereof : but rather onely in a confused and darke manner , whereby they might rather stumble , then informe others to beleeue the same , neyther did his prophets loue and affect the things that were reuealed , but rather were constrained to publish so much , as might make the times inexcusable , and so had no power to benefit others thereby . but in diuine dreames the case is cleane contrarie , for in this place heere is vouchsafed vnto vs , both a verie cleare and manifest reuelation of such things as concerne the good of the church . the minde of gods seruants are affected and subdued to beleeue the same . and they are enabled to communicate so farre vnto others , as that so many as are ordained to saluation shall giue credit and obedience therevnto : and the rather , because these diuine dreames are not onely agreeable vnto the blessed word , and so safely to bee beleeued , whereas satanicall dreames , as they are diuerse , or contrary to the word , so they labour especially to withdraw from obedience therevnto . but especially , whereas the end of satans enthusiasmes is to set vp idolatry , and nourish all atheisme and securitie , deu. . on the contrarie , diuine dreames aime onely at the true worship of god , and further the doctrine and obedience of the gospell . and heere wee are wisely also to distinguish of the times , for seeing now we haue the gospell sufficient to reueale the will of god , therefore we are not in these daies to build vpon dreames ; so that howsoeuer they were ordinary before and vnder the law , yet now if any shall rest herein , and expect resolution heereby , wee are to conclude that it is rather a satanicall illusion then any warning from the lord , and therefore at no hand to be heeded of vs. as touching diuination by lots , heerein also wee had need to bee informed , the rather because this delusion is common and preuailing with the ignorant sort , to abuse the same to wicked ends , and so therein to offer sacrifice to the deuill : and therefore , though there may bee some lawfull vse heereof , as in ciuill occasions , to diuide lands , discide controuersies in a case of importance and necssity , iosh. . . acts . . &c. so the name of god bee called vpon , and his prouidence attended , and obeyed in the successe thereof . yet neither are wee allowed to vse lots in iest , in triuiall and vnnecessarie meanes , as to set vp banqrouts , to further plantations , &c. by raysing summes of money thereby , seeing this may bee obtained by other meanes ; much lesse in gaming , to sport our selues hereby . especially wee are heere to beware of such lottery as tends to resolue doubtfull things , or fore-know things to come , either by opening a booke , casting a die , to declare good or bad successe ; seeing this both implies a secret beleefe , that such a feat can do it , and so is a worshipping of the deuill , &c. seeing by no secret propertie to that meanes such things are effected , it must needes follow that it is but satans colour , to hide his familiarity with the wicked . hitherto of diuination by true creatures . and doth not satan also deceiue by forged meanes ? yea certainely , as first by answering in the shape of a dead man. example hereof wee haue in that answere vnto saul , where satan deludes the king with the appearance of samuels person , when indeed it was onely the cunning of satan , resembling and counterfeiting the same : as is manifest ; first because the lord had denyed to answere saul by ordinarie lawfull meanes , and therefore would not endure to haue samuel raysed vp to answere him extraordinarily : luke . the bodies and soules of the saints departed are in the hands of god resting from their labours , and therefore satan could not haue power to fetch the soule from heauen , though he might preuaile to raise the bodie frō the earth , which yet i see no reason for , seeing the body also must rest ; at least frō satans power ? and would samuel , think you , suffer saul to adore him ? surely it is the deuill that seekes honour and homage from men , as for the saints , they striue to giue all power and honor vnto god , act. . reu. . . . adde heerevnto that true samuel would haue reproued saul for running to witches , hee would haue exhorted him to repentance . and therefore , though the word call him samuel , yet this was according to that , which seemed to delude saul . and though saul might bee told by the appearance what should befall him , yet might this bee done by satan , as being either acquainted by the lord with his purpose heerein , or coniecturing by sauls case what was like to come to him for his disobedience to god. as for that which the church of rome doates concerning the walking of dead men , howsoeuer the lord gaue power vnto his prophets to raise the dead , yet neither had this witch any such power , neither was the case necessarie why it should be at this time , neither needed satan to vse this meanes , seeing he might doe the feat , as well by himselfe counterfeting the shape and person of samuel : neither may extraordinarie and miraculous working , vpon speciall occasion , bee traduced to warrant the ordinarie walking of persons after their deaths , whose soules , the holy ghost witnesseth to bee at rest , and can their bodies walke without their soules ? indeed when the lord was either to plant or restore a church out of it ruine and desolation , wee finde in the word this power of raysing from the dead to haue bene exercised profitably ; and therefore seeing now there was no such cause for this miraculous worke , it followeth to bee the delusion of satan , and not the finger of god. but here me thinkes i heere some reply that if this were but a collusion of satan blinding and deceiuing saul , why might he not also deeceiue the witch , as pretending to bee raysed vp by her , that she had power of him , when it might bee but some iugling trick to bleare her eyes ; she raised vp no deuill in samuels likenesse , but rather was meerely deluded with a conceit heereof . surely , howsoeuer the patrones of witch-craft would gladly thus cōclude to condemne the truth of the word , that there are witches , which worke by familiar spirits ; yet doth the circumstance of the historie plainely confound them : howsoeuer they also imply further , that the witch might suborne some man or woman in the likenesse of samuel to giue this answere : seeing no meere humane vnderstanding could attaine to that knowledge , and therefore it necessarily followeth , that the witch , by vertue of the couenant with satan , raised him vp ; he by his power and skill counterfeited samuel at an ynch , by his experience and office was able to acquaint him with gods wil , and so as an instrument of diuine vengeance to hasten him to his destruction . and as satan thus foretells things by meanes , eyther true or counterfeit : so doth hee also diuine without meanes , either possessing those that are his oracles , acts the sixteene chapter and sixteene verse : or inspiring them by outward obsession with his will and councells , whereby they become counterfeit prophets , and reuealers of things to come ; such as were the sybills , &c. of all which wee are to make this vse : as to iudge wisely of the power and manifold cunning of sathan , so to consider of the preciousnesse of the soule , for which satan takes such paines , becomes such a drudge , &c. and to preuent the diuell by our care and diligence , not so much for the bodie and the meate that perisheth , but for the poore soule , that it may be saued euerlastingly . lastly , seeing sathan by these inspirations and exorcismes deceiueth the simple and vnstable soules , causing them to beleeue that such trances and inspirations are from god ; therefore learne we to distinguish betweene diabolicall reuelations , and the true gift of prophecie , which god in trances reuealeth vnto his seruants . as first , diuine trances may bee where the soule for a time is seuered from the bodie , . cor. . . but in these diabolicall though the senses may bee bound , or benummed for a time , yet the soule is neuer seuered from the body , because this is a worke miraculous to take the soule out of the body , and revnite it again . in diuine trances the poures and faculties of soule and bodie though their operations cease for a time , yet remaine sound and perfect ; but in satanicall extasies , the parties being cast into phrensies and madnesse , the very faculties of nature are empaired , and and so distempercd as that they seldome recouer the right vse againe : at the best , they cary some skarre of satan to their graues ; whereas the saints receiue a further measure of illumination , and encrease of grace in all their powers and faculties : diuine trances do alwayes tend to the good of the church , confirmation of the gospel , and aduauncement of pietie , acts . . those of sathan to the contrary . and thus farre of witch-craft by diuination . chap. ix . of witch-craft consisting in operation . consider we now of witch-craft in operation : which really worketh strange things . this is done , first , by enchantment ; namely , when by some charme wonderous workes are wrought . which is not onely expresly forbidden , deuter. chapter . verse . but is also manifest by the things wrought hereby . as , raising of stormts . poysoning of the aire . blasting of corne. killing of cattell . breeding strange torments in the bodies of men . casting out of diuells , &c. all which , and such like , workes belōging to the diuine power , & iustice , if therefore they shall be imitated , or in any measure effected , by the creature ; it is a plaine vsurpation of the diuine office , and a flat peruersion & disgracing of the diuine prouidēce , as being accomplished by indirect meanes . now , that these , and such , are the effects of witch-craft , it is not onely apparant by the confession of witches themselues : but further cleared by the testimonie of the word ; who ascribeth this power vnto the charmer , eccles. . . where the originall yeelds thus : if the serpent bite before he be charmed , what profite hath the maister of the tongue thereby , that is the charmer ? signifying therein , that if the charmer come in time , he might preuent by his charme , the serpents stinging . and what else ( i pray you ) doth balaams words implie , when being crossed by the power and mercie of god , hee is forced to confesse , that ther is no sercery against iacob , nor sooth saying against israel : doeth hee not therein acknowledge , that whereas hee was hired by king balaac by some charme to hurt gods people , ( as being by trade no better then a coniurer , though in the reputation of the ignorant and superstitious people hee was esteemed a prophet ) his charmes could not preuaile , the lord disappointed him . and surely , if wee should consider the nature of a charme , it will euidently appeare , that it is but a colourable and counterfeit meanes , vnder which sathan shrowdeth his power and malice to diuine withall , and so to destroy both bodie and soule . seeing a charme is no other then a spell consisting of strange words , wherin is pretended some secret efficacie , to bring forth some extraordinarie worke . it necessarily followeth , that by the very nature of the words , and qualitie of the parties that vse them , they are no-better then sathans cloaks to conuey his mischiefes more closely , for the endangering of the soule . the words are either barbarous & vnknowne , as were such , which in times of ignorance and infidelitie were vsed . and that these could work no such effect , it appeareth : because this was no ordinance of god to this end , as hauing neither any power thereto by right of creation , or by any new institution , and gift from god : that they haue no power by vertue of creation , it is manifest , because words are but sounds , and so passe into the aire , without any further effect . if they had power to hurt , or do good , it must needes be by some contiguitie and presence with the thing it works vpon ; & therfore seeing these words are spoken concerning parties and things assent , and farre distant , and therefore they haue no power , as is pretended . and if some words should be effectuall of themselues : why then not all words of all sorts , tending to blessing or cursing : but this is presumed , that onely words proceeding from such cunning men and women , are auaileable ; and therfore it is not the words themselues , but some other secret magicall compact with such persons that effect the same . if it be replyed , that these wordes haue signification , and happily be vnderstood of the parties that vse them reciprocally : yet seeing they haue in themselues no further vse then for what they signifie , and though they be vnderstoode , as the charmes are now , as being of knowne names , and yet still can they not of themselues further auayle , then to the ends they were appoynted . and therefore it followeth , that they are no better then signes and watch-wordes to satan to worke his wonders by . for though the name of the trinitie and sacrament , serue to that end they were appoynted , namely , to norish the soule : yet to effect wonders by these , seeing it is contrary to their institution , &c. that blessing of god especially accompanying them , it foloweth , that when they are abused to other ends , as in charmes . &c. they are the diuells sacraments , to effect his trickes , by vertue of the compact betweene the witch and him : whereby he seemes to be bound and compelled to serue hir turn , the rather hereby to colour the wickednesse , as if now it were done by the power of god , resembled in these words , and not by the illusion & cunning of satan . as for the power of imagination in this case , which is pretēded to be the occasiō of those strange effects ; surely , though it cannot be denyed , but that our imaginatiō may hurt our selues : yet that the imagination of the witch should hurt others , or that these words poceeding from her conceit , should so preuaile on the bodies and minds of such as are afarre off , it is contrary to reason , & common sense . and therefore , though it be conceited , that the witch by her lookes may effect these things : or hauing some poysonous qualitie in them , to infect the ayre ; so the bodies of men , though this be a meere dotage , fitter for such bedlams , then to be corrected by any sound iudgement : yet , how can this hurt those which are absent ? neither wil it further this dotage , that either iacobs sheep , by looking vpon the roddes speckled and partie-coloured , brought forth the like : seeing this was an especiall worke of god , to blesse iacob , not any inherent vertue in the rods , or the eies of the sheep , bicause heere was som likelihood in nature hereto . much lesse shal that preuaile , that the basiliske kills with her sight ; and the woolfe taketh away the voice of such as he sodainely meeteth withall , seeing , as there is no ground of experience concerning these things , but onelie a common receiued errour : so ; if any such thing be , it may proceede from some force in nature incident to those creatures , as the basiliske being a poysonous substance , may infect the ayre , and so take away life , or else from some sodaine astonishment in such as vnexpectedly meete with them , causing strange alteration in the minde by feare and so effecting such stange things . but they alledge further , if enchanters can stay by their charmes the stinging of serpents , then certainely there is some force in these words . vnto which we answer , that the power proceedeth not from any vertue in the wordes , but by the presence of satan through compact with the charmer , as the word is plaine , ioyned sometimes very cunningly with the diuell , seeing no other , although he vse the same words , can effect the like things . if it be said , this is , bicause he hath not the same faith : this discouers the roote of bitternesse , and argueth them plainely to be diabolicall : as being both the bond of the couenant , wherby satan is tied to the witch : he doth all on this condition , that hee is acknowledged as her god , shee must trust in him , resigne vp her selfe wholy to his pleasure . as also by this bond , the witch tieth her proselites to her dispose : shee can doe nothing for them , vnlesse they beleeue in her , and so she enthralleth their soules , while she pretends good to their bodies . this will yet appeare more euident , if we consider the qualitie of the best and most colourable charmes , that are vsed to this end : namely , wordes of holy scripture : which seeing they haue their vertue not from him that vttereth them , much lesse from the power of the words in themselues , but from the alone efficacie of the spirite of god , annexed by gods promise heereunto , when the word is vsed as his ordinance : seeing therefore this is no ordinance of god to such ends , & therefore can not proceede from the operation of the good spirit of god : it followes necessarily , that it is the power of satan , shrouded vnder these formes of speech , especially , seeing it is not vsed to the conuersion of sinners , which is the right end ; but to wicked or vnnecessarie purposes , as raysing of diuells , killing of creatures , infecting of the aire , &c. and seeing the word is onely effectuall , not by reason of the sound , er letter thereof , but when it is conceiued in the minde , receiued with reuerence , treasured in the memorie , and mingled with faith in the heart : seeing it is muttered in these charmes ; without vnderstanding , as being in an vnknowne tongue , without faith , and to wicked purposes . it must needes be some satanicall colour to conceale desperat wickednes . and so , though it be not abused of all so far forth , that it may include them within the compasse of such charmes , which haue entred into this certayne league with sathan : yet seeing for want of conscionable vnderstanding , and obedience thereunto , it is made no better then a charme to the common sort : therefore , as herein they bewray themselues in generall to be yet held vnder satans bondage , so are they heereby both subiect the rather to the power of witch craft , not onelie to be obnoxious to the hurts thereof , in their bodies & goods , &c. but especially to be ensnared with the miserie thereof , vpon anie occasion to become nouices & factors in this diuellish trade : it being iust with the glorious lord , to giue vp such as will not obey the truth , to the efficacie and depth of these strong delusions , not only to be deceiued thēselues , but to become sathans chiefe schoolmaisters to deceiue others . the like may be concluded of such other means whereby witches vse to performe their charmes . as making of characters , images , and signes in wax , or clay , & framing of circles , vsing of amulets , exorcismes ; an ordinarie practize of the apostata church , coniuring thereby their creame , salt , spittle , holy water , oyle , palmes , &c. vsing of the name of iesus with such often repetitions and crosses annexed . all which , & such like , being no secret operation of nature , nor ordinance of god to such ends : what other can they be , but the visors of satan , whereby hee maskes it more securely , and dangerously in his magicall practises , as heereby bearing the simple people in hand , that christ is a coniurer , that he is bound by those from doing hurt , to do good &c. and shall we thinke that crossing of the body , is of any other stamp : surely it is of all other a most dangerous charme , by how much it caries a shew of loue and deuotion . so may wee iudge of scratching of the witch , vnto which if the diuell seeme to stoope , that the bodie is eased , it is to seize more deeply on the soule , by withdrawing it from the right meanes , and resting it securely in these diuelish charmes . which , as it may seeme to admonish vs frō the vse of them , so it may prouoke such to repentance , hauing done these of ignorance , not contenting themselues with this excuse , that they meant no hurt , they conceiued the persons to bee honest of whom they sought helpe , &c. seeing because they had no certaine warrant , therefore good meaning without faith , is sinne before god , rom. . nay while they meane well , they trust in these things , and so doe robbe god of his glorie , and themselues , asmuch as lyeth in them , of their saluation . neither is there the like reason betweene physicke and these meanes : that is ordained of god , this , condemned of him ; and therefore though we are ignorant of the physitions receipt , yet we are to relye vpon his skill , and commend the successe to god : whereas wee may not vse these charmes being ignorant of of the vertue of them , seeing there can no blessing follow where god leads not ; where confidence is put in the meanes to thrust out god. as for the case of necessitie which is heere pretended ; wee can haue helpe no where else ; the physitian will not meddle , the paine is intolerable , the case desperate , and god is mercifull though we do amisse , yet may wee not seeke ease ; surely , the lord will not bee mercifull to presumptuous sinners , if hee purpose to try thy faith and patience in the enduring of the extremitie ; if hee entend heereby to fit thee for himselfe , and to ease thee of thy sinnes , and this miserable world , is it not good wayting his leasure to prepare thy selfe vnto him ? insteed of going to the wise-man , is it not now time to make vp thy accounts , to make thy peace with him ? certainely , when all lawfull meanes faile , what doth this argue but that either this is a signe of the end of thy daies ; or that the lord will helpe thee by his immediate hand ? and therefore either way thou must now cast thy selfe vpon him . if the lord cannot helpe thee , much lesse shall the deuill : and the lord will helpe thee , as shall bee best for his glorie , and thy good : and therefore in all thy waies acknowledge him , prouerb . and though hee should kill thee , yet trust thou in him , iob. . . hee shall bee vnto thee both in life and death aduantage : phil. . hitherto of that part of operatiue witch-craft which is performed by charmes . besides this there is another worke of sorcerie , vsually practised by satans instruments , which is commonly called iugling ; when strange feats are performed , not by reall charmes , but onely by deluding of the eye , and some extraordinarie sleight : not that any such thing is effected in truth , but onely in appearance , to the deceiued iudgement , being peruerted by such delusions as the eye falsely apprehends . now the eye may be deluded . first , by corrupting the humour of the eye , being the next instrument of sight . by altring the aire whereby the obiect is conueyed to the eye . by changing the obiect which is discerned . that there may be such delusion , not onely the holy ghost witnesseth of the galatians and others , who were then bewitched , and made beleeue that they saw that , which indeed they saw not ; but experience doth daily make it manifest . concerning the sleight done aboue the course of nature : as this maketh this trade to be plaine sorcery ; because it exceeds natures compas , so it necessarily followeth that some skill of satan is concurring heerein , as being by compact with the iugler to colour and further him herein ; either by corrupting the humour of the eye , or colouring the aire , &c. which are things possible for satan to do . for howsoeuer some strange things may bee done by bodily sleights and by opticke arts , yet these are kept within the compasse of nature : but the iuggler vndertakes things impossible and contrarie to nature , as to transforme one creature into an other , or else , to create and offer things that are not , and so seemeth to arrogate diuine power , in such workes of creation , and therefore must needes delude onlie the eye with the appearance of such things , seeing he cannot possibly do the things indeed . such were the wonders wrought by the egyptian enchanters , in imitation of moses , when they turned the rodde into a serpent , and waters into bloud : which , that it was a plaine delusion of the eye , by sathans forgerie , is manifest , because they could not be any reall creatures : seeing the lord did not make them , and the diuell could not , the workes of ordinarie creation ceasing , and no speciall reason now to be giuen , whie myraculously anie such creation should be renued by those seruants of pharaoh : but rather plaine reason for the contrarie , seeing this they did , tended to the disgrace of gods worke , by his seruants moses and aaron , and therefore though they could haue done such a worke , yet the lord at this time would not haue endured it at their hands . but it is most apparant that satan can doe no such thing , seeing the effecting of the like belongs onely to god , ioh. . and the word is plaine , that this their fained miracle was done by sorcery , exod. . . . & . . and therefore that the lord should do them against himselfe , it is altogether absurd and blasphemous to grant : and the circumstances doe plainely euince that they were not naturall frogs , by such differences as are manifest betweeue them , and those that moses created by the finger of god. as . that the frogges created by moses caused great stincke by the corruption that they bred , being gathered on heapes , whereas there is no such ascribed to the frogges of the enchanters . and ▪ so the bloud which moses brought forth , killed the fish , and stancke so that the egiptians could not drink thereof ; no such effect appearing from the magitians transmutation . and is it likely that they which could haue created these frogges , could not also haue destroyed the lice ? could not haue preserued themselues from those fearefull plagues ? exod. . . nay they confesse that they were not able to bring forth lice by their enchantment , much lesse destroy them . and seeing that moses serpents deuoured them , and yet retained their former quality , it necessarily followeth that they were no true serpents , the rather because vsually one creature doth not deuoure another of the same kind . and surely why could they not as well haue remoued such as moses made , as well as they had power to make the same ? chap. x. of the subiect of witch-craft . now let vs come to the maine subiect and occasion of this treatise : namely , to consider of the practiser of this mystery , to wit , the witch , whether man or woman . and heere , first consider wee the generall notion or description of a witch . secondly , wee will resolue these points , whether men as well as women , may not bee practitioners in this art : and yet , why more women then men are engaged therein . thirdly , we will lay downe the diuers kindes of these witches : namely , the bad witch , which is the hurter . the good witch , as they are termed , because they doe seeme to helpe . where it shall bee resolued . why satan vseth these seuerall instruments for these contrarie ends . whether the good witch cannot hurt , or the bad witch helpe . what places are especially infested with witches . sectio . i. as touching the generall description of a witch it may be thus . a witch is a magitian , who , either by open or secret league , wittingly and willingly , consenteth to vse the aide of the deuill in working of wonders . a magitian , i say , to signifie that that she professeth and practiseth this art , actes . . for that is the generall name to all such as practise these vnlawfull arts. i adde , that consents to vse the helpe of the deuill , either by or secret league wittingly and willingly , which is the very proper passion , or certaine meanes to make her a witch . excluding heerein , first , such as be tainted with phrensie or weakenesse of braine , and so are thereby deluded by the deuill : because howsoeuer satan may worke vpon and by these , yet they neuer giue reall and willing consent vnto him . such as are demoniackes , possessed by him , whereof though some are properly witches , as consenting to him , and so he possessing them out of them speaketh , by them working strange things : yet others though they bee possessed , yet they consent not thereto , they in their spirits striue against him : and so satan doth in them , and by them , strange things ; as speaking strange languages , doing things of extraordinarie strength , &c. which by the mercie of god though they afflict the bodie , yet they may tend to the saluation of the soule . by this circumstance are excluded those that of blind zeale , and ignorant superstition vse such charmes to bring things to passe , either thinking they haue vertue in them thereto , or else not knowing the deepenesse of satan heerein : who though they defie the deuill , as they say , and indeed are not yet brought to this league , yet doe they sinne grieuously heerein , and vnlesse they repent , may iustly prouoke the lord to giue them vp to this or the like , desperate and reprobate sense . a third thing in this description , is the end of this trade , namely , to worke wonders . it being the pride of satan to aduance himselfe heereby as god , in the children of disobedience , and by these manifold trickes and glorious shewes , to detaine the miserable people in vile ignorance and idolatrie , and to hinder them from embracing the glorious gospell of iesus christ ; practising to this end , by his instruments , sometimes true , as by diuinations and charmes , and otherwise fayned workes , as by iugling , to puffe them vp also with a vaine conceipt of diuine power , thereby to secure them of their imaginarie happinesse , and so to draw them more securely to eternall vengeance , by enabling them heereby to execute their seuerall lusts with greedinesse , and vsing them as dangerous instruments to deceiue others . such were balaam , the inchanters of egypt , the witch of endor simon magus , bariesus , elimas the sorcerer , the pythonysse at phillipi , &c. actes the sixteenth , numb ▪ the twenty two , actes the eighth . by which description and examples , the first question is resolued , namely , that men , as well as women , may be subiect to this trade ; seeing as both are subiect to the state of damnation , so both are liable to satans snares , who hath seuerall trickes and colours , in this mysterie of iniquitie , to bait each according to their seuerall abilities and vses in the world , thereby the rather to fetch them ouer to this detestable art. for whereas man by ordination is fitter to command , and the woman to obey , therefore hath the god of this world , for ambitious and aspiring men so sutable a point in this trade , as to lead him thereto , with pretence of soueraignety , that he shall command the deuill , in a more secure and solemne manner , colouring the same by those manifold delusions , of circles , characters , &c. to this end , as are vsually practised in that high skill of coniuration . by the which ceremonies and solemnities as satan procureth in the minde of ambitious and curious man some higher conceipt of this soueraigne skill ; so doth he thereby more deepely cozen him , as fetching him of more roundly heereby to the entended bargaine , euen to subiect his soule in hope of this power . to this end we may obserue , that though the maine end bee one , in these diabolicall arts , euen to enthrall the soule in perpetuall bondage , yet hath satan diuers meanes to attaine these ends , both answerable to the seuerall conditions of the world , and particular estates and qualities of men : according to which diuersitie , this art , though it bee one in effect , yet hath it obtained diuers names , and sundry respects . concerning the times , as they haue obtained more or lesse light of the knowledge of god , so hath satan fitted himselfe in his policies accordingly . when , and where , there hath beene none , or lesse reuelation of the gospell , there hath satans appearances and workings beene more carnall and preceptible to common sense , his suggestions and deuices more grosse and palpable , his attempts more open and naturall , his worship more terrible to the flesh ; as appearing ordinarily in vgly shapes , being worshipped in most horrible formes , presented with most cruell and bloudie sacrifices , and honored with all grosse and shamelesse open filthinesse . so did the heathen , in their first rude and barbarous estate , worship the deuill ; then needed they no couenant to bind them from god to satan , when they acknowledged no other god but him : him they serued that he might doe them good ; him they worshipped for feare , least he should hurt them . as barbarousnesse decayed , and ciuilitie , by setled gouernement , beganne to take place , &c. so knowledge and skill was aduanced among men , whereby grosse wickednesse was somewhat brideled , and morall honestie , for the common and priuate good sake , was now outwardly embraced ; herevpon satan spinnes a finer thrid of more colourable idolatrie , and that by these meanes . benefactors of common-wealthes , and deliuerers of their countries from tyrants , not knowing god , were apt to robbe him of his glory , seeking their owne glorie and eternizing , by their renowmed actes . this satan discerning , doth easilie insinuate into them , and procuring some secret assent from them , by his skill and power enables them to doe wonders ; heerevpon the people cry , the voyce of god and not of man , act. . and this falleth out the rather , because the ignorant and godlesse people , receiuing good from them , cannot bee contained in any sober measure of respect towards them , but thinke euen all diuine honour too little for them . so wee finde that heathen princes were many of them great magitians and coniurers , as gaining hereby an opinion of dietie : and so did the people worship them with diuine honour , yea ascribed them , being translated among the number of the gods. thus became this art of sorcerie a companion of great princes and mightie conquerours : by this they attained many great enterprises in the world , and gained an opinion of omnipotencie and eternitie . and was there not another means heerein to set vp this art , in that age of knowledge , and greater ciuility ? yea certainly . as conquest brought forth peace , so peace yeelded libertie for knowledge and liberall studies : and knowledge brought forth pride to bee excellent therein , and pride begetteth curiositie to search into hidden mysteries , and curiositie breedeth discontent , and restlesse disquiet : heereupon sathan worketh : ministreth content to the minde by yeelding it that which art could not reach vnto ; so curiositie is satisfied , and pride nourished , and the soule through pride enthralled to sathan , and yet deluded iustly with the same colour of art : vnder which sathan hiding his secret compacts doeth eyther perswade them , that it is done by art , which is done indeede by his assistance , or satisfies them , that it is done by some power ouer satan , and therefore they neede not feare subiection to satan . hitherto serued those charmes , circles , characters , &c. by which satan seeming to be bound , deluded them with a vaine conceit of his subiection to them , and so as men were either more ambitious after honour , or curious after knowledge , so did sathan bait his diuellish art with more abundance of pompous and curious ceremonies , the rather to fetch ouer these glorious fooles thereto : and so he easily preuailed ouer the profoundest scholers ; the gymnosophists of egypt , magi of chaldea , sages of greece &c. most whereof gained their chiefest credite by this , that they were most skilfull in this diuellish trade . and so , because men were fittest for these ends , either to conquer kingdomes , or seeke after knowledge , so in these respects vsually the male sex haue beene trained to this art. by this they haue attained the reputation of wisedome and impery . succeeding ages gaue occasion to satan to work more closely , & yet to weaue his idolatry with a finer threed . for , together with the knowledge of humane arts , and sciences which resembled some sparks of diuine light , brake out also at length the day star of righteousnesse iesus christ , bringing with him sauing knowledge , and dispelling the more grosser mystes of heathenish idolatrie ; as being no way sit to encounter therewith : or at least in policie , not thinking it meete openly to oppose the same ; but rather by a more secret and colourable meanes , by closing therewith , to obscure , and so by degrees to banish the same . thus became sathan transformed into an angell of light ; and taking aduantage of the pride of nature , and vnthankefulnesse of men , that would not obey the gospel , but rather peruert it , to iustifie the flesh : as they were therefore giuen vp iustly by the lord to strong delusions : so is sathan still ready at a pinch to beguile vnstable soules , and insteade of the puritie and simplicitie of the gospell , to draw them by degrees into a mysterie of iniquitie , and so in the end , to most grosse and palpable idolatrie , iustifying and exceeding the most barbarous heathens therein . to this end , euen so soone as the good housholder had sowen his seede , the enuious man was readie to sowe his tares , raysing vp false apostles to withdraw the people from the simplicitie of the gospell , and so to prepare them , by giuing libertie to the flesh , to that corruption of doctrine , which afterwards ouer-spread the face of the churches . and at the first assault sathan so preuayled , as that howsoeuer , as yet the light of iudgement remayned with the church , as being able to discerne of spirites , euen to discouer such as said they were apostles , & yet in truth , were no better then sathans ministers : yet , by reason that the flesh was willing to cast off the yoake , and apt to turne the graces of god into wantonnesse : heereupon zeale beganne to decay , euen with the best , first loue was left ; the bond of perfection , and so way hereby made to carnall liberty , and for the maintenance thereof . corrupt doctrine by degrees was hatched , and embraced : whereof as the purest times were not altogether free , as may appeare by the nicolaitans and others , that went out euen from amongst the apostles , both to grosse prophanenesse , and also to doctrines of diuels , for the iustifying therof : so appeared heereupon the great mercie of god in casting this iezabel into a bed of affliction , and encreasing his church graciously with those ten bloudie and desperate persecutions , for the purging out of her drosse , and renuing of her first loue : whereby , as she wanne vnto her the hearts of her enemies ; so by this means she gained great friends : euen the kings of the earth beganne to worship the lord : and the mightiest became nursing fathers and foster mothers , esay chapter . chapter , to the distressed church of god. and now behold , the great haruest of the gentiles being wel-neare in , & so the man-childe beeing borne vnto god ; the time was come , for the further reuelation of gods iustice , for the former affliction of his church . and also to manifest yet further his great mercies vnto his church , in exercising the same with new afflictions , for the preuenting of that securitie , and purging out the carnallnesse , which by the fauour and arme of flesh had growne in the church . for euen thus it befell with the deare spouse of christ , that as her former afflictions , had now fitted her to some rest , which shee attayned by the meanes of constantine : so this rest and ease , accompanied with outward honour and acceptance with the greatest : instead of godlie simplicitie brought in carnall pompe and wisedome of the flesh . and the wisedome of the flesh , being once aduaunced , and grounded in the hearts of men , banished presently all godlie seueritie of life and zeale for the honour of almightie god ; and instead thereof brought in wil-worship , and prophanenesse . and did not carnall wisedome strike the chiefe stroake heerein ? yea surely , the church being now taken into the court of the emperour , and warming her selfe well by his fire : as she forgets her former affliction ; so is she not vnwilling to remit also of her sinceritie , as not being so sutable to the place and persons , that now shee hath to deale withall : now shee must a little become all vnto all , that so shee may eyther winne others , or holde her owne ; somewhat must be yeelded to her patrons , to shew her thankefulnesse : and some corruption must be swallowed vp , to maintayne credite . now chistian liberty must be strained to be an occasion to the flesh , and authority must be deified to maintaine the same . thus the poore church of christ being freed from the malice of heathenish idolatrie , is corrupted by prosperitie , to set vp spirituall idolatrie : not onlie aduauncing her patrons and benefactours aboue what was meete , but aduauncing also her selfe by their helpe , aboue all that was called god , and so by degrees hauing well feathered her neast , and strengthned her selfe by the arme of flesh , ouerthroweth cunningly the same , euen with it owne weapons , and aduanceth it selfe gloriously vpon the ruines and wrecke thereof . and thus the church flies into the wildernesse vpon eagles wings , by the fauour of earthly princes , being first highly aduaunced , and so thereby growing to loosenes and profanenes ; and so iustly left to grosse errors : both for the conceiuing , as also for the iustifying thereof ; whereby it cometh to passe , that corrupters of doctrine in the end preuailing , sincerity is banished , and so antichrist by degrees exalted aboue all that is called god : not onely in wil worship and bodily seruice , tyrannizing ouer the consciences of the faithlesse and rebellious generation : but aduancing himselfe by lying signes and wonders thereby , to maintaine the opinion of that arrogated trueth , and so to subdue and hold in captiuitie the deceiued world . and so as profane pompe succeeded godly simplicity , so barbarous ignorance also came in place of pure and sauing knowledge , that not onelie the third part of the earth was killed therewith , but euen the verie sea of doctrine was so corrupted by that mountaine of worldly pompe and glorie cast into the same , that euen the third part also of all things therein were vtterly destroyed : yea heauen it selfe euen the church of god escaped not this infection , but that the taile of the dragon euen drew downe the starres from heauen , reuelation chapter . verse . yea the dragon himselfe set vp his very throne of darkenesse in the temple of the lord. that his darling the whore of babylon might bee aduaunced thereupon , aboue all that is called god : and did not satan furnish his minion at all assaies , that so shee might prosper and preuaile ouer the children of vnbeliefe ? yea certainely , it was not enough for that man of sinne , to strengthen himselfe from the vsurped power of heauen , chalenging the keyes , to open and shut at his pleasure ; but he must also wrest into himselfe all power on earth , disposing of kingdomes , and deposing the mightiest at his pleasure . and that hee might appeare to be the true antichrist , in all things opposing the kingdome of iesus christ. behold , as all things vnder earth doe bow vnto the sonne of god , the very diuells tremble , and are subiect vnto him : euen so doth this abaddon assume the power of the dragon : and so by coniuration and enchantments , attaineth to and confirmeth his supreame authoritie . and thus witch-craft became an especiall proppe of antichrists kingdome . and that in diuers respects , accordingly as that man of sinne , by diuerse meanes aduaunced and confirmed himselfe . and these were , opinion of diuine power . presumption of perfect holinesse , and so of merites . maintenance of idolatrie , and outward greatnes and soueraigntie . to the furthering of al which this diuelish art stood him in great steed . as , for the first , as antichrist , intruded into the seate of the lord , both fitting in the temple of the lord , and raigning in the consciences of men , and so exalting himselfe in voluntary worship aboue all that is called god : so was hee much furthered heereunto , by this art of negromancie : as both heereby through fayned myracles and lying wonders . gaining from the conceit of the deceiued people , the reputation of diuine power . and by the power of satan , confounding his enemies , attaining to a cōceit of supreme & immediate iustice , as , hereby relieuing extraordinarily his fauourites ; and so arrogating the conceit of diuine mercie . and thus also by this art gayned he an opinion of perfit holinesse : as , not onelie hereby being able to bleare the eyes of the world , not to discerne , or not to dare to discouer his abhominable wickednesse . but especially heere by being furthered to performe many glorious outsides of well-doing , that hee might be applauded as the mighty power of god. acts . and so : withall , by this meanes , bewitching the hearts of the ignorant , to admire the beauty of the strumpet , and so to fall downe and worship her . and , by this art , furthering also that deuice of canonizing of saints for their perfect holinesse , by such forged miracles as hereby were made shew of to that end : which as it was an especiall ground and foundation of that idolatry , which beginning of a reuer end estimation and affection to holie men ; grew at the length , not onelie to a worship of their persons , being dead , but of their statues and images also : which at the first , being onelie erected in memoriall of their well-doings by a thankefull world , grew at length to be adored and exalted also aboue all that was called god : and that especially by meanes of this diuellish art. for by this meanes these stockes and stones beeing made to speake and doe wonderfull things , as it confounded the image-makers , who by this practize condemned their doctrine of images : teaching that they were but otdayned as meanes to remember the people of those persons whom they did represent , and yet by this practize , making the people beleeue , that they were the saints themselues : so were the ignorant and heartlesse people hereby grossely deceiued and detained in this idolatrie , euen by those lying wonders and signes that were wrought at these images . and thus as that man of sin , attained to exceeding credit and riches in the world : so that he might further exalt himselfe aboue all that is called god : behold , he aduanceth himselfe aboue the great kings and potentates of the earth : and is furthered heereto especially by this art of coniuration . for hereby being acquainted with the secrets of all estates , gayned he oportunitie to preuent , or confound their determinations . by this meanes hee many times casts bones among them , that tearing & deuouring each other , they might both in the end , become his prey . by this , was hee able secretly to remoue the greatest opposite , and yet by the secret conueyance thereof to keep the credit of his holinesse : yea to gaine the opinion of diuine power and assistance . by this meanes , whosoeuer banded openly against him , was like to take the foyle . and thus , heereby nouzeling the world in ignorance and infidelity , excluded them by this meanes the protection of the lord : and so they became a prey vnto antichrist . the bondage of egypt must lie vpon their necks , these cruell taske-maisters must encrease their burdens & withdraw their means : that so at length the oppressed world might grone to the lord , who in his mercy , hath ( in some measure ) released the yoake of the oppressor , in restoring light vnto the world , and authoritie to the magistrate . and so now it is come to passe , that thogh in places of ignorance , witchcraft aboundeth , because , as yet , the strong man keepes possession : yet , where the light of the gospell hath once taken footing , as at the comming of christ the oracles ceased , so satan falls downe like lightning , at the preaching of the gospel , and the grosenesse of witchcraft is well cleared , and banished , only bicause , though the gospel be offred vnto al , yet seeing al receiue not the knowlege of the truth : therefore it is iust with god to giue vp men to strong delusions , to beleeue lies : and so satan becomes , not only a lying spirit in the mouth of the prophets , to deceiue vnstable soules , but taking euen seuen spirits worse , as the doctrine of the gospell , decayes in it purity , and so becomes a broker to profanenesse : so together with corruption of doctrine , popish delusions crept in againe , to beguile and enthrall vnstable soules : and among these delusions , witch-craft not the least , hath againe got some life and power , where the gospel hath beene reuealed . and that , by being defended and iustified by godlesse men , as if there were no such thing , that it is but a conceit . being detected , yet is it not punished thorowly . the blesser escapes , and the silly people that run to this white diuell , are let alone . which , as it may teach the wise to see the plague , and hide himselfe , so it may resolue vs concerning the places where witches haunt vsually . either in places of ignorance , and there in more grosse and sensible manner , or else in places of knowledge abused , where hypocrisie and carnall wisedome , hath thrust out the power of synceritie : there satan returnes with seuen worse spirits , witch-craft is embraced and countenanced of men , so much the more dangerously , by how much now witches are become great professors , and followers of the word , haue attained some knowledge , and pretend great holinesse , and honestie ; whereby as it appeareth that satan is now transformed into an angell of light ; so are wee informed heereby the rather to arme our selues against such cunning and desperate policies , which now especially are plotted to the ensnaring of our soules . chap. xi . of the diuers kinds of witches , and their effects . hitherto of the difference of witches , in regard of their training to , and interessing in their trade . now let vs further consider of their seuerall kinds and effects . howsoeuer satan doth especially by this art of witch-craft , raigne in the children of disobedience , and doth generally aime at the destruction of the soule ; yet as formerly he varied his pollices , according to the seuerall ages of the world , and diuerse dispositions and affections of men , in the enticing of them to this mysterie ; so doth he not want his dangerous snares to detaine them in his obedience , and that by limiting his power in such seuerall manner vnto each , that so they may confirme each other in their trade , and by their mutuall references to each other , doe more mischiefe in the world . and therefore as feare and loue are two speciall bonds to bind to obedience , therefore hath the diuine prouidence so disposed , that satans power in some , shall bee restrained onely to do hurt , that so such as will not feare god , may by this meanes stand in awe of the deuill , and of the witch his seruant , who are called bad witches . and so contrariwise , there are others who by diuine iustice , are giuen vp to satans power with this limitation onely , to helpe and do good , and these are called good witches , blessers , wise , and cunning-women . and this diuine dispensation is both sutable to the parties who are limited thereby , and also very auaileable for the execution of the diuine iustice. i say sutable it is to the seuerall qualities of the parties , thus diuersly dispensed , whereof some being vaine-glorious & drowned in poperie are therby caried with the applause of good workes , and therefore are fitted by satan therevnto : others are prone to malice , discontent , couetousnesse , &c. and so are likewise fitted by the deuill , with power to bee auenged . and doth not the iust and holy god , by this diuersitie and restraint of satans power , accomplish most wisely his iust wrath vpon the wicked ? yea certainely , and that not onely vpon the vnbeleeuing world , but vpon the very witches themselues . as for the vnbeleeuing and wicked generations they are hurt by the one , that they may with the danger of their soules seeke helpe of the other : and they haue helpe by the one , that so , as a punishment of their infidelitie they may bee giuen vp againe to bee hurt of the other . and so betwixt the good witch and the bad , afflictions are encreased , and yet repentance excluded , and so the measure of sinne is made vp among the children of disobedience , that so the measure of vengeance may accordingly be inflicted . and doth not this also very wisely , further the damnation of the witches themselues . yea certainely , the bad witch , by hurting , makes way for the good witches helpe , and so thereby encreaseth her sinne ; and the good witch in helping bewrayes the bad witch , and so , many times , brings her to the gallowes . the good witch in helping makes more worke for the bad , who being suspected , reuengeth her selfe vsually by doing more mischiefe , and so thereby ripens her sinne to the gallowes , and so still makes more worke for the blesser to encrease her condemnation . the bad witch , because she doth hurt , is hated of the world , and so thereby encreaseth her malice , and doth more harme . the good witch is honoured , and reputed as a god , because she doth good , and so is hardened in her sinne and ripeneth the same , by adding to all former sinnes , finall impenitencie , and so vsually commits the vnpardonable sin . thus doth the prouidence of god appeare in the diuers dispensation of his iudgements , by these instruments of his fierce wrath . who in these daies are for the most part women . both because these are commonly more ignorant , and therefore fitter to be ensnared . and also vsually more ambitious and desirous of soueraignety , the rather because they are bound to subiection . and are also more obstinate where they take , and so fitter to stick to it . and by reason of their sex and simplicitie haue more meanes to hide this sinne , or else to escape punishment , as being more capable of compassion , in regard of necessary occasions of child-bearing , &c. sectio . i. of the bad witch . thus she is so called , because she hath onely power from satan to doe hurt , and that by speciall league and conenant with satan . and this is also called the binding witch , in a blasphemous imitation of that diuine power of binding and afflicting which peculiarly belongeth vnto the glorious lord : ose. . . her power extendeth in shew euen as her maisters satan doth , not onely vpon the dumbe and senselesse creatures to breed terrour and inconuenience to man , but euen vpon man himselfe , both vpon his bodie to strike it with all kindes of diseases , yea with death it selfe , iob. . . as also vpon the soule , to afflict with madnesse , security , &c. and yet her power is restrained onely to doe hurt , and that in diuerse respects , as you haue partly heard : especially , that heereby satans power and gouernement may bee more aduanced in this diuerse dispensation of his gifts . that the bad witch may bee confouaded in her power , seeing it is not paramount , she cannot helpe what is hurt . that way heereby may be made for ber detection by the blesser . that the good witch may by this meanes vent all his cousening waies of spels , charmes , &c. to helpe withall . sect . iii. of an ordinarie meanes whereby these bad witches seeme to effect their mischiefes , namely , by cursing : where of satans policie in colouring his assistance heereby , and deceiuing and hardening the witch in her sin . as the bad witch hath power to hurt , so as it is obserued , doth shee vsually execute this power . by horrible & fearfull cursings and execerations of those parties whom she malignes . inuocating vpon her bare knees ( for so the manner is ) the vengeance of god vpon them . and if she can conueniently to their faces , breathing out these fearefull curses and direfull execrations against them . so ( not to vse further instance ) is it confessed , that this condemned captiue vsed ordinarily to curse her neighbours , and thereby ( as shee vaunted ) to get the vpper hand of them . and this in an apish and blasphemous imitation of the diuine iustice , which by such maner of execrations is denounced against the wicked , deuteron . . leuiticus . iudges . curse ye meros , &c. now the policie of sathan in prouoking to these execrations is manifold . as not onelie , hereby to encrease the witches sinne , by enraging her soule through these cursings to malice and reuenge . but heereby also the lord in his iustice returneth her cursings on her owne pate , though she may hurt the bodies of others thereby , yet the chief hurt shall rebound vpon her owne soule . the wrath of god like a riuer of brimstone inflaming those execrations which the accursed caitife sendeth vp to heauen , and so returning them backe vpon the author thereof : and is to seale vp hereby vnto her eternall vengeance , yet so , as that it is very fearefully cloaked euen by these cursings . for heereby satan not onelie perswades the witch , that whatsoeuer euill ensues , proceeds from the vertue of that curse , and not from his secret helpe . but in that the name of god is inuocated to take vengeance on these parties , thereby also the power of satan is further concealed : as if now the lord did answere the desires of these monsters . and so , in that hee doth answere them , therefore they are in great request with him : yea in that things succeede according to their cursings , heereby is arrogated the power of almightie god , and so the witch puffed vp with conceit of diuine authoritie . sectio iv. ¶ of good witches or blessers , as wee tearme them : heere first of their nature and condition . as the badde witch hath onelie power to hurt : so the good witch or blesser hath onely facultie to doe good : to helpe , &c. and that also by consent , in a league with the diuell : and is therefore blasphemously termed the vnbinding witch , as being able to vndoe what the other hath done . and this satan disposeth in notable policie , not onelie that some order may appeare in his kingdome of darkenesse , whereupon it may the rather be obeyed ; but especially , aduancing hereby his imaginarie power in the hearts of his proselites , that he is as god , able to doe all things , to hurt , and helpe , &c. and thereby secretly to delude his schollers , that if they can vnbinde others , why may they not vndoe their owne bonds : what reckoning to be made of anie couenant with sathan , seeing hee will thus bee content to haue his workes dissolued , &c. and this the rather , because he so diuides his gifts , as may be thought ; not to one all , but to each seuerall : whereby he i both blasphemously imitates the diuine prouidence ; ties the witches more obsequiously vnto him , makes shew of absolute libertie in his dispensation , and hereby sitteth his instruments to doe more mischiefe , and yet secureth them in their damnable estate : as being by this meanes more seruiceable to each other . sectio iiii. ¶ that their skill in helping to things that are stollen , and healing diseases , is not a gift of god : whereuppon they are accounted good , but rather they doe it certainely by the helpe of sathan . that it is not of god , appearth , by the qualitie of their persons , because they are generally , ignorant , prophane , abhominable , and therefore the lord will not reueale such secrets vnto them , psalme . but vnto them that feare him . by the consideration of the time , wherein these reuelations are pretended : which being the time of the gospell established , when an ordinarie meanes of reuealing gods will is on foote ; therefore now wee hauing the word , as we may not expect such reuelations , so they are not granted to vs , from the lord our god. especially , if we consider the matter pretēded to be reuealed , which is not any necessarie thing , concerning saluation , but onelie some particular accidentall matter , concerning the present estate of this life , for which we find not that there were any reuelations from the lord , but onelie concerning the generall state of kingdomes , and as it concerned the spirituall good of the church . besides , if we consider the manner of the reuelation , which is neyther by gods spirit immediatly , nor by an angell from heauen , not by the soule of some man , that is formerly dead , and that in some dreame or vision , for such were the reuelations from the lord ; but by seeing in the picture of men in a glasse , &c. which may easily , and must necessarily be done by sathan , as both prouoking the thiefe to steale , and being able to represent his image in the glasse as personating him before the glasse , and so the reflexion must needes returne the like resemblance . and this must necessarily follow , if we consider the end of this reuelation ; which is , to haue goods restored ; which being vtterly vnlawfull , because we should rest contented with this losse , as a chasticement for sinne , and so rather goe to god , to enquire the cause of the losse , and to haue sinne pardoned , then to runne to the wise woman to haue the losse restored . so that the thing being vnlawfull , it is iust with god , to leaue vs to seeke vnlawfull meanes , that so one sinne may be the punishment of another . lastly , seeing whatsoeuer helpe is lawfully to be vsed in any extremity is plainely commended to vs in the word : therefore , seeing the word doth directly condemne all these indirect and diu ellish helpes , and commandeth to seeke helpe principally from the prophets of the lord , and so to vse meanes of physicke , as the diseases require . therefore it plainly folows , that seeing these blessers are neither acquainted with gods word , nor skilfull in phisicke ; the help that they minister must needes come from satan , whose creatures , and vassals they now are , who coloureth his diuellish helpe , both with some formall prayers , and other medicins , that so hee may more dangerously beguile vnstable soules . this shal appeare yet more clearly vnto vs , if we consider further . that although these wisards pretend to helpe by holy meanes , yet , were there no other euidence to prooue their affistance from sathan , this one were sufficient , that these blessers are not onlie strangely tormented , while they are performing this cure , but are euen afflicted with the same diseases , which for the present , they seeke to remoue from others . now , that this is the worke of sathan , is manifest . because the olde sybills and other witches were vsually so tormented , when they gaue their oracles , who are generally concluded to bee sathans prophets . this their strange tormenting , in this pretended good act , argueth that it is not of god , who would not so requite his seruants , whom hee sets on worke , especially doing his will , but rather of satan , who by these torments convinceth them of the euill of their work , and confoundeth hereby the vnbeleeuing world , that will seeke to such for helpe : especially , if we consider further that whereas there is a reciprocall couenant betweene satan and the blesser , as hath beene declared , that as the deuill must doe what the witch would haue him , so the witch must endure what satan will impose . if now it fals out , that the disease which the witch would haue remoued from another , shall be transported vpon her selfe , as a pledge of further torments , to confound her in her present power , and yet to deceiue her withall , as if by this strange alteration and torment she descrued to obtaine this preheminence , as to helpe others , she hath bought it deerely : and so yet further to deceiue , as if because she hath her paine here , therefore she shall auoid further reckoning : is not the iustice of god admirable here ? is not his wisedome wonderfull to take the wise in their owne craftinesse ? sectio . v. ¶ of the couenant whereby these blessers binde themselues to doe good , namely , the beleefe of men , whether they can benefite any that doe not bleeue in them : and why they are beneficiall to such : and so consequently of the danger of these good witches , and that they are farre more dangerous then the bad. as satan binds his seruants vnto his obeysance by a speciall contract and couenant ( as hath beene shewed throughly before ) so the good witch , being lessoned by her accursed maister , doth hereby endeuor to performe truest seruice vnto him , euen by hunting after and ensnaring the precious soules of men : and to this purpose she hath no more dangerous snare then this condition of faith , that those who will haue helpe or succour at her hands , must beleeue shee can doe them good . for whereas faith is the onely bond whereby god is knit vnto man , and man vnto god : if therefore satan can but once breake this bond ; as he doth heereby : first , exelude vs the especiall prouidence of the almighty . secondly , so doth he make way hereby , for the full possessing , and preuailing ouer vs. thirdly , and hence it is that there must bee no helpe without this beleefe in the witches abilitie heerevnto : that so the blesser also being puffed vp with a conceipt of some diuine power , might so therein , not onely intrude into the office of the messiah , and thereby to depriue her selfe vtterly of the benefite of his sacrifice ; but also euen make a mocke of the sonne of god by translating that precious gift of faith , which onely entends saluation , to the attaining of euery base and vnfit trifle , and horrible wickednesse , yea offering vp heereby the deceiued soule , as a sacrifice vnto satan , which cost the precious bloud of the sonne of god. fourthly , especially , heerein doth appeare the desperate pride and malice of satan against iesus christ and his members . as aduancing himselfe heereby in christs steed , in the deceiued hearts of the vnbeleeuers . and robbing him , not onely of that proper homage which is due from the creature , namely , to depend on it sauiour : but also of the soules of those that are thus ensnared . as detaining them thereby in atheisme and contempt of gods ordinances for saluation , and emboldening them to all desperate and outragious courses vpon presumption of helpe from these incarnate deuils . and soripening thereby vnto eternall vengeance . and this the rather , because by this condition of faith thus required for helpe ; it is thereby the rather warranted to come from god. and so both the witches authority and power iustified to this end , as diuine , euen a speciall gift of god to such purposes . as also the peoples seeking to such meanes is coloured . and so , in that helpe heereby is procured for many wicked ends , therefore fearefull and blaspemous conceipts are heereby nourished in the mindes of vnbeleeuers , concerning the diuine nature ; as if the lord should approue of sinne , that hee furthers , and giues successe thereto . and when this gappe is once opened , how is sinne committed with greedinesse ? how is the deceiued soule drunkē in security ? how by this security prepared to suddaine destructiō ? and therefore though it were enough for satan to doe good at the command of the blesser , to hold her surer vnto him by these deuotions : yet seeing he is a roaring lyon , geing about seeking whom he may deuoure ; doth he also yet both further heereby the damnation of the sorceresse , in making her an instrument ( by this condition of faith ) to ensnare the soules of men , and so by the same meanes , encreaseth his prey , in deceiuing such vnstable soules who depend vpon such dangerous helpe . and therefore though no doubt , by diuine permission , he could helpe one with the good witches warrant ( this being but his colour to deceiue her and others ) and so much more ( if she imployed him ) without the faith of the parties , and happily doth tender some trifling helpe without this couenant ( to beleeue ) to tolle the simple on , to seeke further to him : yet seeing he specially is all these , aimes at the soules destruction , and as the diuine executioner to preuaile in the children of disobedience : therefore seeing the world generally will not receiue the knowledge of the truth , shall it not bee giuen vp to beleeue lies ? . thessalonians . . . euen to seeke vnto satan , forsaking god , &c. so to buy his helpe with the danger of their soules : in hunting after which , this aduersarie is now growne so cunning , as that howsoeuer heeretofore in times of ignorance , he vsed more carnall and palpable meanes for the ensnaring of them ; yet since the gospell of iesus christ hath beene aduanced , and the knowledge thereof hath in some good measure banished grosse ignorance in many places , therefore doth satan suite himselfe accordingly : and so , though he require reall couenants of some , in some cases , yet is he contented also with mentall couenants , as being able to gesse at the minde by some outward inclinations and distempers , and so doth more cunningly and dangerously deceiue euen the professors of this age , whom seeing they professe to beleeue in christ , therefore will he not require an open couenant to beleeue in him : as contenting himselfe : that they allow helpe to bee sought from such meanes . that in case of necessitie they will not stick to seeke themselues . that they do not aswell further the blesser , as the bad witch to punishment , &c. all which , and such like , he takes as arguments of their secret confidence in him , as approuing his power , and iustifying the lawfulnesse of such meanes . sectio . vii . whether the good witch can hurt , and the hurting witch helpe . by that which hath beene said before concerning the limitation of the power of these witches , it may seeme to be concluded , that the good witch can onely help , and the bad witch onely can hurt . but yet experience seemes to proue the contrarie , not onely in hartley , that famous coniurer of lancashire , which betwitched mr. starkie of clee-worthes children , who was also a great blesser , &c. and so in diuers others : but especially in the witch that was the principall occasion of this treatise . for it appeareth by her examinations , that shee both vsed to forespeake ( as they call it ) that is to hurt , and wearie things , as also to blesse the same againe , and so to helpe as well as to hurt : as appeareth by the charme heereafter set downe to this end . to which wee answere . that though happily by couenant satan binds himselfe no further but to the blesser to helpe , and to the bad witch to hurt , because either they desire no further , or else this limitation may serue for such end as heeretofore . yet heerein also doth satans cunning appeare notably , that if vpon such composition onely to hurt or helpe , he yet proue better then his bargaine , as to assist such to helpe who haue done hurt , &c , by this meanes , he binds his seruants more obsequiously vnto him ; and yet deceiues them more grossely . as giuing them occasion now to conceiue , that seeing he couenanted with them onely to hurt or helpe : if now it shall appeare that the bad witch can also helpe , is not this a notable delusion to flatter her , that she hath some extraordinarie power aboue what satan can conferre vnto her , and so that the league betweene them is disanulled and broken : she is now free ( as she thinkes ) and rather by some diuine assistance can vndo and helpe what is fore-spoken , as they vse to speake ? and seeing satan in all these couenants with the witch , is no free agent , but the lords executioner to run and stay at his pleasure : as the lord therefore hath speciall ends in the disposing of this couenant to hurt or helpe ; so may he not haue speciall purpose in this , exceeding therein , that the same that hurteth may also helpe , and the same that helpeth may also hurt ? yea certainely : the lords purpose in permitting and wisely ordering these compacts betweene satan and the witch to hurt or helpe ; vsing the deuill herein as the instrument of his diuine iustice vpon the children of disobedience , hath beene in some poore measure manifested heretofore : and hereby doth hee wisely and gloriously make manifest , that satan is but his vassall , that all couenants betweene the witch and him , for onely hurting and helping , are subordinate to his power , alterable at his pleasure , that though satan agree with the one witch to helpe , and with the other onely to hurt , yet shall the hurting witch also helpe , and the helping witch hurt , that it may appeare also that these couenants are but iugling trickes betweene satan and the witch , to draw fooles to the stockes , and so on eyther side to beguile more fearefully : that seeing the blesser pretendeth to helpe : as she doth heereby draw more proselites after her , for good , so shall she haue power to hurt them , both to keepe them the more in awe , and so to seeke vnto her more slauishly , and depend the more constantly on her power ; as also when their sinne is heereby ripened , to confound them more fearefully , and so to execute the wrath of god vpon them . and the badde witch also , though the couenant bee , that shee must onelie hurt , that so shee may execute her malice vppon the bodies of vnbeleeuers , and so send them to the blesser for the further destruction of their soules : yet to spare this labour : and make the delusion more effectuall to deceiue , may not the god of wisedome deuolue both these faculties of hurting and helping to one person : may hee not heereby giue way to sathan to aduaunce himselfe fully in the hearts of the children of disobedience : as god of this world , to saue and destroy at his pleasure ? and as the lord in restraining sathan to hurt or helpe in those diuerse instruments , would giue an vnderstanding heart to consider the limited power of sathan , and so to depend vppon an higher power of the diuine maiestie : so seeing the naturall and desperate sinner , as hee is fast bound to the power of sathan , euen so willingly would hee serue none other maister : therefore , that hee may serue him the more cheerefully , it is the iustice of god , so to giue vp to sathans delusions , as that hee shall thinke hee needes serue no other maister . and hence it proceedeth , that the miserable soule affecting a sufficiencie in that god whom it subiects it selfe vnto , able to steed at all assaies ; therefore , seeing satan by these witches labours to erect his throne in the hearts of the disobedient : it stands with great policie , that this power of hurting and helping shall appeare in one and the same , both to resemble an vnitie in this fayned deitie , as also to confirme the conceited omnipotencie , and sufficiency thereof . and seeing wee are fallen into these euill daies , wherein iniquitie aboundeth , and ripeneth to the haruest , . tim. . , . doth not therefore the admirable wisedome and iustice of god heerein gloriously shine ; that whereas vsually the good witch hath escaped and beene aduanced of man , and therefore puffed vp with pride , and so prouoked to doe mischiefe ; it now pleaseth the lord to giue her her desire , that she which helpeth may also hurt ? thereby , to flatter her with a conceipt of her soueraigne power . to nurse her heereby in desperate securitie . so by this meanes to ripen her sin , and so to take her napping in her owne counsels . exposing her to the sword of the magistrate , as hauing done such mischiefes , and so confounding not onely her owne confidence , but the repose of the world in her , who esteemes her the onely goddesse , seekes to her for helpe , &c. shall not this lesson the vnbeleeuing generation not to tamper with her , least though they regard not their soules , in seeking helpe from her , yet they may secure their liues and estates in not medling with her ? oh that wee could obserue the waies of god heerein ! may wee not hence learne wonderfull things ? shal not all idolatry come to the blocke ? shall not anti-christ that great coniurer , likewise be confounded ? and shal not his open and desperate practises of murthering princes , and bringing desolation in the world , iustified and taught , now hasten him to his confusion , who heretofore hath beene esteemed the common papa , the father and giuer of life , and saluation to the sonnes of men ? sect . viii . by this which hath beene said , it appeareth now plainely : that the blesser or good witch ( as we terme her ) is farre more dangerous then the badde or hurting witch : and , that because first shee is lesse suspected and feared then the other , and therefore is like to do more mischeife . nay she is magnified and adored among men as a demy goddesse , &c. and so causeth men to commit idolatrie to her by putting confidence in her . she yeeldeth helpe for the satisfying of the flesh , and so hardnesse in sinne procureth hope of longer life , excludeth repentance , withdraweth from the loue of the word , and lawfull meanes , nourisheth in ignorance , prophanenesse , &c. the badde witch vsually is haled to punishment , and so is preuented of much euill doing , and happily by this meanes brought to repentance : but the blesser is spared , and so permitted to doe more mischiefe , vnder pretence of well-doing , and thereby ripeneth her selfe more fearefully to vengeance . shee yeeldeth helpe at a verie desperate rate ; namely , the endangering of the soule : and , what will it profite a man to winne the whole world , and loose the same ? math. . , and so also is her estate most dangerous and fearefull in regard of herselfe , as by requiring this condition of faith , euen despiting the spirite of grace , & making a mocke of the sonne of god : & so vsually committing that vnpardonable sinne , hebr. . . . . . and therefore this serueth : for the reproofe of the times wherein these darlings of satan are so embraced and adored . it is an instruction to the magistrate , to bend the edge of his sword against these most dangerous instruments : and to giue way vnto the gospel , to cut them downe . it is a caueat to the people , to take heede of these snares , to seeke after knowledge , and submit to holie meanes , that so the lord may haue mercy on their soules , that being within his protection , they may bee better secured concerning their bodies . the end of the first booke . the mysterie of witch-craft : the second booke . describing , the power and effects thereof . the detection of witches , with the meanes thereto . the remedies against witchcraft . the punishment of witches , with the nature and lawfulnes thereof . at london printed by nicholas okes. . the mysterie of witch-craft . the second booke . chap. i. of the power of witches , what they are able to doe , and of satans cunning sleights and stratagems herein . the maine thing whereby sathan fetcheth ouer these monsters , and holdes them in his obeisance : is that great power which he deuolueth vnto thē . whereby being able , in shew , to do what they list , they are so transported with pride , and wholy blinded therewith , that either they are hereby secured in their estates , seeing they can do such feates , or else carelesse altogether thereof , for the intending and prosecuting of wonderfull things . it shall not therefore be amisse in the next place , hauing proued that there are witches . how they attayne to this high mysterie ; and , what seuerall kindes there are of them . to adde now somewhat concerning this their extraordinary power . that so we may be rightly informed how farre they are able to preuaile : and withal , may discerne how notably they are abused by satan making them beleeue that their power is farre greater then indeed it is . to this purpose consider we these two things . first , wherein this power of witches is restrained : and , secondly , wherein it is enlarged , and particularly aduaunceth it selfe , concerning the first . sectio i. that the witches power is lesse then it seemeth , as appeareth ; first , because she is restrained by the lord , that shee can not hurt when she would . as , not the children of god alwayes whom she maliceth . neyther these so farre as she would : as not at all to hurt their soules finally : no not vsually to take away life . nor vpon each occasion , as shee is prouoked : the lord restraining her in loue vnto his children , and for the glorie of his great name : defending his seruants by the attendance of his holie angells , psalme . that the euill one shall not doe them any violence . neither wicked men , so farre as she would , and intendeth . as , not all , at all times , whom she maliceth : the lord in his iustice brideling her , for the further confusion of the witch : for the aduancement of his patience to the wicked : for the fatting of them vp heereby to the day of slaughter , and to harden them in their atheisme , that there are no witches , no diuels , no hell , no heauen , but what is in this life . neyther to take life from those whom shee afflicteth , at all times : that so they may still enioy greater patience , and thereby , eyther bee brought to repentance , by the distemper of the chasticement , or be made inexcusable . and this , so is disposed : both for the encrease of her malice , and so ripening of her sinne , being disappoynted , and restrained , it raging more within , the more it is outwardly curbed , and so fretting against god , when she cannot haue her will of men : yea raging , and many times tearing her selfe , when she is brideled from hurting others . as also for the confusion of her skill and conceited kingdome , as being now enthralled , and iustly brideled , that so horrour of conscience hereby increasing , she may haue her condēnation sealed vp , and hereby be prouoked to renue her couenant with satan to obtain a greter measure of power , to make him more seruiceable to hir . and the lord hath an especiall aime heerein , for the more orderly and comely gouernement of the world ; which is thus graciously preserued and aduaunced : whereas , if witches might haue their wills to hurt whom and how far they list : neither good magistrate nor minister should stand , none should be mightier then they to controule them , none holier to confound thē : their rage , enuy , & couetousnesse would make confusion & desolation euery where , and so the prouidence of god would be hardned , and the workes of his gouernment hindered and disgraced in the world . sectio . ii. her power is lesse then it seemeth . because satan doth many things by diuine dispēsatiō imediatly , which yet notwithstanding he fathereth on the witch : and seemeth to doe at her sending , which yet he doth by his skill , in naturall temperatures of the bodies of creatures , and their diseased estates ; and so being able to guesse at the times , when they will come to their crisis , and are like to speed : then speeds he to the witch , prouoks her to malice the parties , & so offers to be sent to execute that malice , which falling out at the time when the witch sendeth , shee thereupon conceiues , that shee is the authour of the hurt . shee confesseth it a often on the gallowes ; whereas all this is but sathans immediate worke : and yet she iustly punished , for dealing with sathan , who thus deceiues . to hasten her to iudgement . to satisfie the rage of the world against her , & thereby either to make them guiltie of shedding innocent bloud , and so to increase their sinne . to obtaine his prey of her soule more speedily . and so to seeke a new maister , or dame , to increase his kingdome . but his especiall policie herein is : by fathering it on the witch , to make worke for the good witch . now they must runne to her ; help must be had , and what more ready then the cunning woman , especially seeing she doth it with so little cost ? and doth it with so good prayers , at the least , procures ease , which nature is satisfied with , though it is bought at a deare rate , euen with horrible and blasphemous abuses of gods name , cursed confidence in satan , &c. and seeing we are many times conceited & suspitious of our neighbors , ready to iudge vncharitably & rashly of them : doth not sathan further the conceit by deluding the witch , as to thinke that sathan did such things at her sending , which also sathan in his policy must haue published , to confirme vs in our vncharitable and crucell conceit , and so thereby prouoke vs further to shed innocent bloud . secondly , sathan doth also many things by deluding her senses : making her to beleeue that which is not , and so deceiueth her in the conceit of her power : as that shee is transformed into a cat and hare , and so can enter into places the doores being fast , which is contrary to a naturall bodie , &c. for though peter came out of prison and the doores all locked , yet was this done ; first , by the mightie power of god : secondly , nothing was done , but what might stand with the condition of a naturall body . the doores by the power of god were opened , and so gaue place to the bodie . the bodie was not contracted and exininated to pierce the same : neyther could the qualitie of the bodie endure the paine , neyther the quantitie be dispoyled of it dimensions . as for that dreame of the spirites transporting the bodie lying dead in the bed , and returning to it againe afterward : this being contrary to the diuine decree , that the soule being separated from the bodie , should returne to it againe , till the resurrection : it must needes be a delusion and forgerie of sathan . thirdly , the witches power is restrained by composition and couenant with the diuell , as the good witch must onely helpe , and the bad witch she must onely hurt : the one must be accounted the binding witch , that other the vnbinding : the policie of sathan heerein hath beene partly discouered before . as also the iustice of god in confounding this couenant , and enlarging this power is layd downe hereafter . fourthly , the power at least of the good witch , is restrained to the faith of the party whom she intends to help : either hee must beleeue , shee can help him , or else , he shall receiue no good from her ; of the reason and vse heereof elsewhere . fiftly , the power of all witches is restrained by the authoritie of the magistrate . for though , if a priuate person detain them , they may either hurt or escape , yet if once the magistrate hath arrested them , satans power ceaseth , in being not now able to hinder and defraud the iustice of the almightie : and lastly , it is also restrained to the good of the church . to this end examine we sectio iii. whether seeing sathan hath power from god , to afflict mā , that he doth the rather more hurt , by the means of witches no question , seeing wee are apt to distrust god , and depend vpon those , and to forsake gods word ; therefore it is iust with god , to giue vs vp to be deceiued by them : so that , it is not for the witches sake , but for the wickednes of man , that satans power is enlarged : both for the witches further condemnation , whose sinne is hereby increased , and also , for the punishment of mans horrible and strange sinnes : by those strange and fearefull plagues , especially to condemne the infidelitie of men , in fearing or seeking to these . onely herein obserue the policie of sathan , who though hee haue power from god , yet he will not execute it , but as sent from the witch , or at least , seeming so ; that so he may both diuert the mind of man from god , and so nourish him in ignorance and atheisme , as fearing and respecting the witch more then god ; as also , that hee may carrie the mind from home , from the consideration of our owne vilenes , and wickednesse , to looke abroad to the witch , to obserue her malice , and so to encrease our rage against her , and thereby encrease our sinne , and yeeld her more power ouer vs ; and thereby still to send the minde from god , and his true meanes of helpe , to the cunning woman , &c. sectio iiii. whether witches may haue power ouer gods children . no doubt they may haue it , so farre as to afflict the body , because these outward crosses are common to all , eccles. . . and we are subiect to infidelitie , and so to sathans power . yea wee are ignorant who are witches , and so many times are chastized for our foolish charity in relieuing them . yea , wee may rashly condemne and censure them : and therefore bee liable to the hand of almighty god by them . i and so by sympathy with the bodie , the soule may be afflicted : yea sathan may further afflict the soule , by reason that it cannot brooke so well the bodily misery , by working vpon the impatiencie thereof , and so forcing it to murmuring ; yea to a kinde of despaire : the rather , because the children of god , through ignorance or extremitie of paines , may by themselues , or others vse such vnlawfull meanes , or though they vse phisicke , and some such subordinate lawfull helpes ; yet the principall is neglected , repentance for sinne , and prayer vnto god. and seeing all things are alike to all men ; may not sathan worke so vpon the minde , as by such or the like disposition to bring it to many , and such like raging fittes , eyther tampering with the complexion , as melancholie , &c. or furthering those passions of discontent and despaire , by leading them heereto . and the prouidence of god in vsing sathan as an instrument , to inflict by witch-craft , these chasticements vpon his children , is manifold . as first , to humble his children : that they shall not escape this scourge , as well as others : so i remember the lady hales complained ; what could i haue no other affliction but this , i could haue endured any , so it had not beene by this , &c. to comfort his seruants , that seeing they shall in this greatest affliction haue a comfortable issue to conquer satan , therefore heerevpon they may build the certainety of their saluation : as also , to instruct them , that seeing satan may haue power to take away life , and yet not to hurt the soule finally , therefore heere is the triall of their faith , though the lord should kill them yet to trust in him ; heere the triall of their obedience , to yeeld vp life into gods hands ; heere also their wisedome tried , not to measure gods fauour by outward things , not to set by this life , which satan may preuaile against . and hath not the lord in this affliction of his saints , some further vse for the stumbling blocke of an vnbeleeuing generation ? yea surely , and that many waies : both to flatter them , that their estate is good , seeing the godly fare as bad as they do . and also to stagger them , that their estate is euill ; seeing , if gods children are thus afflicted , for al their knowledge , and holinesse in this life , what shall become of them , that haue no knowledge , hate holinesse , &c. and heerein yet most dangerously to stumble them , that seeing the knowledge and holinesse of the saints cannot free them from the power of satan , therefore away with knowledge , wel-fare ignorance ; what boots it to bee precise ? let vs liue as wee list . nay seeing these meanes , cannot preserue , why may we not seeke to other ? and so a gap is open to all vnlawfull meanes . especially , if wee obserue satans policie heerein , who vsually being sent to afflict some holy one , returnes as confounded , he cannot doe it , because they haue faith , thereby intending , that none that haue faith , are subiect to his power : and so puffing vp euen the best with securitie , and thereby preparing them through vaine confidence to his malice : so perswading the world , that he can touch any that hath not faith , and so still robbing god of his glorie ; as if the let were not in his free prouidence , but in the goodnesse of man : as if the lord did not freely execute his prouidence , but was bounded therein by somewhat in man. and then he must be sent to the childe of the faithfull father , and preuaile there , as if the faith of the parents did not hold gods protection ouer their tender infants , aswell as ouer themselues : or the childe , because he hath power ouer him , is excluded gods protection , hath not faith , is not of the faithfull feed . and if now at the length it shall appeare , that sathan , though hee haue returned as disappoynted by the faith of the saints , yet shall preuaile ouer anie , to afflict and torment them : beholde then the dangerous delusions : eyther this matter of faith is but a mockerie , seeing it cannot resist sathan : why should it not repell him on the one side , as well as on the other , if there were any such thing , or it had anie such power ? or else , the saints may loose their faith : and so , if sathan preuayle against life , he must then also preuaile against faith , for the vtter abolishing of the power thereof . and what difference then between the wicked and godlie ? thus may the saints be subiect to this affliction : and thus may the world stumble thereat . sectio v. and yet in all these afflictions much differ from the wicked . as both in the cause of the affliction . in the measure of it . in the issue thereof , for the cause , if the lord afflict his children with this scourge , neither is it in anger , or simply as a punishment of sin , though the lord may intend the chasticement of the sinner heereby : but especially , . to try their faith : . to prouoke to repentance : . and so to take them heereby out of this miserable world . but in the wicked it is otherwise : the lord is angry when hee leaues them to satan , hee entends the discouerie of their infidelitie , and vnmasking of their hypocrisie : by this sharpe affliction hee awakens heereby their drowsie conscience , and so in the horror thereof , seales vp vnto them eternall vengeance , and leauing them to be releiued by carnall meanes , subiects them thereby more surely to the power of satan , by whom , making vp , in this renuing of their daies , the measure of their sin , they are ripened and hastened to the day of vengeance . thus they differ in the cause . as for the measure , the affliction either reacheth onely to touch the bodie , or else if the soule beare a part , still the hand of the lord is put vnder , psal. . . comforts are supplyed according to the affliction : or the sharper affliction , prepares to more sound and heauenly consolation . but for the wicked it is not so with them : the soule is especially aimed at by the malice of satan , and therefore , either the body is so smitten to driue the soule to despaire , or else by sending it to vnlawfull meanes , the soule is more fearefully ensnared by confidence in satan , and so hastened to it iust & vnauoidable confusion : and thus they differ in regard of the measure . for the issue , the saints , if they escape out this affliction , are more experienced in satans subtiltie more enabled to comfort , and relieue others , more purged of carnall confidence , more humbled and cast vpon the mightie power of god , more quickned in faith , more weaned from the loue of the world , more warie to keepe themselues within gods protection , more patient vnder the crosse , more prepared to death , more readie for the lord. and therefore , if they are translated heereby , they make an happie exchange of sinne ; for perfect holinesse , of miserie for eternitie , of transitorie for eternall happinesse , of deceitfull friends for the fellowship and eternall communion of the thrice blessed god , that innumerable company of heauenly spirites and soules of the righteous ; the vnseparable vnion with iesus christ their sauiour . but for the wicked ; if they escape , that which they seemed to haue , is taken away ; they grow worse and worse , filled with all vnrighteousnesse , seuen worse spirits seising vpon them . and if they are taken away , then is the end of all their vaine happinesse , and a full powring out of gods wrath vpon them . sectio vi. thus we haue heard wherein and by what meanes the witches power is restrained . now let vs consider on the other side wherein it appeareth . this may be discerned . . if we consider the actions proper to their owne persons . . as also in their actions towards others . concerning their owne persons . first , it cannot be denied , but that more speedily , then may stand with the ordinarie course of nature , they may assemble themselues to their meetings , or trudge to do any mischiefe ; as being carried by satans power aboue the earth , or sea , speedily , for some short space , not being seene of any : which is not hard for sathan to do , by thickning the ayre vnder and about them . as for any further means , whereby they may transport themselues in the likenes of an hare , &c. this we haue shewed before to be but a meere delusion , notwithstanding any tokens they bring for the proofe thereof . but that they may abuse the bodies of such , whom they malice to ride vpon them , in the night : this howsoeuer it bee not impossible , yet i take it , it may rather prooue a delusion of the parties sence that is thus pretended to be abused , then any such reall taking vp of his body out of bed , and laying him there againe , because this may bee doone with lesse adoe , and yet deceiue more effectually . thus of the actions of the witches towards themselues . touching his actions towards others . heere consider we these things . their maner of consulting thereon , which is vsually in the church , where they meet , to worship their maister : heere , the diuell enquireth what each would haue done . they returne their particular occasions and businesses . their demaund by sathan is graunted , and meanes propounded and tendred to the execution therof . as giuing them powders and poysons , cōposed by his skill , in the secrets of nature to take away life , to inflict diseases , & cure the same ; and especially , to cloake his damnable conueiance heerewith . teaching them to make pictures in wax or clay ; that by the rosting therof , the persons wherof they beare the name , may continually melt & dry away by sickenes : and this , in a blasphemous imitation of the diuine power ( who vsed such means to accomplish his miracles , ) the better to colour his diuelish cōueiances , which vsually are these . to make men and women loue and hate one another : a matter possible for him to doe , by perswading the corrupt affections . to lay the sickenesse of one vpon another , as vpon iob , yea to take away life , &c. by such pictures , though they are no cause thereof . it being easie for satan , being a spirit , to weaken and scatter the spirits of life , whereby through faintnesse the party shall sweate out naturall moisture . and so also by weakening the spirits , the stomacke shal be weakened : whereby not being able to breed new nourishment , the old must needs in short time be spent . he can raise tempests , as hath beene proued before : and , so to breed madnesse , and , to haunt men and places with spirits , and so by a kinde of obsession to vexe and torment them . yea , he can hinder the operations of nature , and so may be a means to hinder copulation , and so procreation , and that not onely in general : as corrupting naturall heate , that the generating member may not execute accordingly . that though it should pierce into the wombe , yet the seede being colde , may take no effect . or else , he may steale away the seed , that it shal not passe into the womb . but particularly also , though the party may haue ability to others , yet to serue one , for the like reasons , he may be impotent , not able to performe the worke of generation , and so deny that duety of marriage , and so happily produce a nullity thereof ; vnlesse by phisicke , or some spirituall means his power may be ouerruled , for which some time is to be graunted , and meanes vsed . lastly , it cannot be denyed , howsoeuer the world wold obscure the worke of god herein : that euen by the meanes of witch-craft , sathan may be sent euen into bodies of men , really to possesse them . as of olde it was vsuall in the primitiue church , and the like punishment continuing for sinne , the like meanes remayning to remoue the scourge . i see not but now it is vsuall in these later times ; as hath appeared euidently by many instances : the papists themselues acknowledging as much , and the gospel herein powerful ! to confound poperie , and to iustifie the truth hereof . sectio vii . of sathans policies in the execution of this power . and first , that he vseth naturall medicines , both for helping , and hurting , giuing the badde witches secret powders , and poysons to doe mischiefe withall , and directing his white diuells ( i meane the blessers ) to salues and such like medicines , to helpe their patients withall . this he doth , partly , to make the blesser beleeue that it is not sathans power , but rather some vertue in these things , that accomplish such rare euents , and that so they may be more secure , and forget the couenant , and thereby accomplish their mischiefes with more delight , and greedinesse . partly also , to deceiue such as seeke vnto the witches . and that by securing them in the lawfulnesse of this businesse , seeing they receiue nothing but lawfull meanes . by causing them to put confidence in the meanes : seeing through their infidelitie , they proue vsually effectuall . thereby to deiect them from lawfull meanes , as phisicke , &c. and so to nourish them in blasphemie , contempt of god , and all diuine assistance , to abolish all trust in god , and dependancie vppon him . sectio viii . he vseth also prayers for the helping of diseases . and this , as to colour the secret compact more dangerously : so , to countenance the vaine bablings , and repetitions of profane and ignorant persons . as also to shew his high malice , and derision of these diuine ordinances : and so also , to mocke and confound the lip-labor , and bodily seruice of the carnal christian . and so , to inferre , that all second meanes , as phisicke , &c. are needlesse , and vnprofitable , seeing it may bee done by good prayers : and this is a maine ground in the ignorant people , to reiect all lawfull helps : hence that speech of theirs ; god hath sent it , and he can take it away . wherein satans meaning is , to aduaunce himselfe in their hearts , to draw them to his deuotiō , by the vse of such praiers , &c. as being pretended to be from god , are therefore , in this respect , more greedily intertained . especially heerein to coosin the blesser the more desperately , eyther by prouoking her to robbe god of his glorie , and so to ascribe these prayers vnto sathan , conceiting heereby some diuine power , not so much in sathan , who instructs her , as , in her selfe , that by these meanes is able to doe such wonderfull things ; especially seeing , to the doing thereof , a more strong and certaine faith is arrogated . as being yeelded for the reason , why the blesser can doe that by prayer , which another , vsing the same prayer , cannot doe , because he cannot beleeue . and so by this presumption of faith , deluding her in the safetie of her estate , that shee is at least in high fauour with god , in no danger of damnation , whereby she is confirmed in her practise , and so makes sure her condemnation . sectio . ix . ¶ satan shrowds his power vnder naturall diseases . and doth not satan also shrowd his power sometimes verie cunningly and dangerously vnder naturall diseases . as both , being able to iudge of the nature and criseis of them , and so to adioine his power thereto , to the hastening of death , by preuenting the helpe of physicke , or infatuating the same . as also hereby , being able to assimilate his malicious and desperate afflictions of the bodies and soules of men , to some such like naturall diseases , that so his power may bee shrowded vnder natures distempers . certainely , experience makes this manifest vnto vs , and the policie of satan herein is manifold . and that first to hide his owne secret compact vnder such naturall infirmitie , that so he may both deceiue the witch , as imagining , that by her naturall medicines she cures only a naturall disease , and so , that her compact with satan was either conceited onely , or else is now dissolued . but especially , that he may deceiue others hereby ; and that both the parties afflicted ; as detayning them by this meanes from the searching of their hearts , and yeelding themselues vnder the mightie hand of god , by vnfained repentance , laboring to make peace with him , that so they may be soundly cured : and so sending onely to naturall meanes , as if it were but some ordinarie and common infirmitie , incident to nature : and so , if it be cured by such meanes , ( as many times the lord giues successe to the meanes to punish our security , and satisfie carnall wisedome ) then satans power is lesse feared , lesse regarded , whereby he preuailes yet further on the soule , by nouzeling it in selfe-conceit of the goodnesse of it estate , and so the meanes are aduanced , gods holy , and ouer-ruling hand abased , and reiected : and the witch set in the place of god , and so heereby she preuailes more fearefully : not onely in the hearts of those that are holpen , to put confidence in her , but in others also , who are desirous to bee holpen at so easie a rate . and so the skilfull physition ( that ordinance of god appointed hereto ) is neglected and despised ; and so in the issue , the whole glorie and crowne redounds to the diuell : his power is aduanced , his kingdome enlarged , the gospell and scepter of iesus christ condemned or neglected , and atheisme , yea grosse idolatrie , encreased and confirmed . but if these seeming naturall diseases be not cured by these meanes ; yet the credit of the witch , and satans in her , is yet notwithstanding saued . . either , they sought too late . . or , else they did not apply the medicine well . . or , else they did not beleeue it could doe good . . or , it hath holpen manie others . . or , yet it may doe good : and therefore seeke for more : goe to some other blesser , that hath better skill : make peace , with more confidence . . or now , goe to the physitian at last , to consume their estate , and so breed discontent and despaire . . or , languish in despaire , seeing god is forsaken , or sought too late vnto . and so satan triumphes in his spoyles , confounds the vnbeleeuing generation , that liues securely , notwithstanding such a messenger from hell , might rowse it out , thereof . and so god is glorified , in making the world without excuse , that still will liue in ignorance , and desperate atheisme , in horrible prophanenesse , and workes of the diuell , and hastening hereby the comming of his holy sonne iesvs , with his reward with him , to recompence to euerie one according to his workes . chap. ii. of the detection of witches , and meanes thereto . of the detection and punishment of witches : that they are to bee punished with death , especially the blesser and good witch , as they terme her . sect . i. of vnlawfull meanes of detection . hauing discouered the power of witches , and so followed them to the vtmost of their glorie and aduancement : seeing now pride goeth before destruction , and the glorie of the wicked is their shame : let vs now consider of heir fall and confusion , and of such meanes as further the same . wherein we may behold the admirable wisedome and power of god , who as hee leaues them to their owne lusts , to embrace satan , and submit vnto him , for the obtaining of their desires ; so hath hee so disposed in his wonderfull iustice , that the god whom they worship , when he hath them sure his owne , seeing he is greedy of his prey , and would gladly haue other imployment to doe more mischiefe , therefore he cares not how soone the bargaine be performed , and rather then faile , though all other meanes of detection should cease , himselfe will bee the instrument to bring his beare to the stake : and this he doth , by being an instrument for the detection of the witch , and yet in such dangerous policie , as that heerein also he hunts after vnstable soules , while he seekes to giue them content in the discouerie of the witch which hath done them so much mischiefe . to this is it , that he hath not onely the blesser readie to discouer and detect the bad witch , that so he might thereby encrease the poore peoples rage against the witch , whereas indeed they should be angry at their sins . but whereas in their affliction they should seeke vnto the lord that smites them , by this discouery of the bad witch , he encreaseth the reputation of the blesser , and so prouoketh the people more eagerly to runne after her . and now the good witch vttereth easily all her deceitfull wares , to the deluding of the parties that are thus inquisitiue , and many times to the condemning of innocent bloud . and to this purpose , because people will bee loath to credit her word , concerning the supposed harmer and bad witch , therefore she hath vsually either some glasse wherein to shew the partie offending : or else hath certaine deceitfull and satanicall experiments , to confirme her former detection of the witch ; as namely , by casting her into the water , sticking of needles , or bodkins , vnder the stoole where she sits , burning of the thing bewitched , &c. by which , either she confirmes the superstitious people in a wrong conceit , it being easie for satan to further these signes heereto ; or if they conceiue aright , yet by vsing these indirect meanes for discouerie , they shall yet deeplier engage their soules vnto the power and malice of satan . and therefore though the bad witch may bee detected by these meanes : yet neither is the wise christian to vse these meanes for the discouery of this monster ; neither is the magistrate to admit of this detection , as a sufficient euidence for the certaine discerning and iudging of the witch . it will then be demanded , what detections and presumptions lawful wee may haue to discouer a witch ? to which wee answere , that as the lord hath ordained the punishment of these offenders , so no doubt hee hath also disposed the meanes whereby they may be detected , that so they may be iustly punished . sectio . ii. of lawfull meanes of detection , and i of presumptions . the meanes of these detections are principally two. examination , and conuiction . touching examination ; this is , when the magistrate makes enquiry concerning this crime , and that not vpon euery corrupt passion , or sleight occasion , but vpon weightie presumptions , probably coniecturing of the witch . these are : notorious defamation of this crime , by the most of neighbours which are of the best report . the accusation of a fellow witch , either at examination , or at the day of death is not to bee neglected , because now authoritie hauing seized on hit , though she may lie before she be discouered , yet now hauing confessed herselfe , she is an instrument of the lords iustice , to satisfie authoritie , and cleare the innocent , by speaking truth , &c. ( though otherwise shee would not ) to accuse the delinquent . a third presumption is from the effect of cursing : for when a bad tongued woman shall curse a partie , and death shortly follow , this is a shrewd token that shee is a witch , because witches are accustomed to execute their mischeuous practises by cursing and banning , & this may be sufficient for examinatiō , thogh not of cōuiction . if after enmity , quarreling , or threatning , a present mischief do folow . if the partie suspected be anie kim , or of special acquaintance with a cōuicted witch , because it is the manner of them to conuey their trades and spirits one to another , and especially to those that are nearest about , and most familiar with them . it is obserued , that the witch receiues som mark from satan to owne her by , in some priuy place , which is vsually raw , whence the spirit draws bloud , &c. and this , if there be no other reason in nature , is a shrewd presumption , to examine at least . and so if in examination wee find the partie contrarie and in diuers tales : not onely fearefull , for this may be in a good case ; but doubtfull and different , this may bee a presumption to argue a guiltie conscience : thus of presumptions . . of examination . now concerning examination , this may either be made by question from the magistrate , by certaine wise and crosse interrogations to this end : or else by torture , when together with words , some violent meanes are vsed , by paine , to extort confession , which may haue necessarie place when the partie is obstinate . of conuiction . hauing vsed the best meanes by examination , the next is conuiction , whereby after iust examination , the witch is discouered ; to this must concurre , not bare presumptions , but sufficient proofes : not such as heeretofore haue beene reckoned , or like to those ; as scratching the suspected party , &c. the confession of a partie dying , that such a one hath bewitched him . but for manifest conviction , these proofes are to be esteemed sufficient . the free confession of the crime by the party suspected , after due examination , being found in diuers tales . i but say the partie will not confesse , here then the testimonie of two sufficient witnesses is currant , prouing one of these two things : either , that the party accused hath made a league with satan ; or hath done some knowne practise of witch-craft , producing likely arguments for the confirmation thereof : as that the witch hath called vpon the deuill for helpe . that she entertaines a familiar spirit , and had conference with it in any forme , or likenesse . that she hath shewed ones face in a glasse being absent . that they haue fore-told things to come . holpen to things lost , whereof they haue had no ordinary meanes of knowledge . that they haue healed by prayers , spells , amulets . and so , howsoeuer the league with satan be secret , and therefore not able to be discouered , yet is both satan willing to haue it knowne by effects , for the increase of his kingdom , & hastning the cōfusion of his slaues , and so by such like effects hee doth discouer them : to haue speedier possession of them , lest afterward by remorce they might bee brought to repentance , as hating so detestably euen all mankinde , that he cannot endure they should inioy the world , or the benefits thereof , no not an houre : but especially , the policie of satan in this discouerie is , to satisfie the rage of the people , who now hauing found the witch , instead of being auenged of their sinnes , doe intend nothing more then the satisfying of their malice in destruction of the witch , and so therein to procure credite and estimation to the good witch , to make more worke for her , by whose meanes , this enemy to mankind , this badde witch hath beene discouered . and yet we may obserue the ouer-ruling hand of god herein , that though satan do hasten the speedie discouerie of the witch : yet the lord in his holy wisedome , oft-times disposeth , that such shall liue long , yea die vndetected : eyther because some of them , may belong to the election , and therefore may repent of this great sinne by holy meanes , and so bee freed both from temporall and eternall punishment . or some remaine longer vndisclosed , to execute greater mischiefe in the world : as they are more cruelly bent thereto . or else , there may be some couenant with sathan by the wach for some terme of yeares , which hee is contented to binde himselfe to , to haue her more sure , and secure thereby . and thus of the proofes to discouer the witch , without which shee may not safely be condemned . chap. iii. of the true remedies against witchcraft . hitherto of the meanes to discouer witch-craft : now let vs consider of the meanes whereby we may preuent , and be deliuered from the same . sectio i. vvherevnto , seeing the lord hath gratiously afforded the blessing of gouernement as a speciall means to discouer witchcraft : and so by cutting off the offender by the law , very mercifully also to preuent the same . therefore let vs acknowledge vnfainedly the goodnesse of god heerein . pray we for the magistrate , that the lord may giue him a discerning spirit herein : and yeeld we al conscionable obedience to him vnder god , that for our sins he may not be giuen vp to security & such strong delusiōs , as either to neglect the prosecuting of this sin , or to iustifie the same . surely , as we haue great cause to be thankefull to our god for that which our gracious soueraigne hath commended for the perpetuall good of the church to this end : so are we also to blesse his maiestie for that further courage and conscience of our true christian and renowned king , that hath also iustified the kingdome of christ against that vsurped hierarchie of the roman antichrist , being that arch-coniurer , & deceiuer of the world : o how hath he bin displayed and liuely painted out by the pen of a ready writer ! and shall not the lord preserue his anoynted to burne the whore with fire , and make her desolate ? o that the lord would make vs worthy of such a blessing , that our eyes might beholde the fall of antichrist ! that the kingdome of iesus christ may be set vp in full beautie , that the first-borne may come in , and iesus christ may come to iudgement : euen so blessed father , hasten this thine eternall word , and let all the people say , amen . now let vs further consider of the remedies of witch-craft . these consist eyther in preuenting of the evils and dangers thereof , or , in the recouerie and release from the same . that these may be preuented , it is manifest : first , because otherwise , all should be afflicted : for sathan maliceth all , would have none free , and therefore the lord that hindereth his malice heerein , hath also ordayned meanes heereunto . secondly , the very witches themselues haue confessed , that they could not preuayle against some : and we see ( by gods mercie ) the most freed from them . what may be the meanes heereto ? sectio . ii. of the particular remedies against witch-craft . these are either , deceitfull and dangerous . and these are of two sorts . eyther such as seeme to helpe , and yet doe nothing in truth . or else , if they yeelde helpe to the bodie for the present . they both leaue it hereafter to further mischiefe . and especially do hurt the soule , both : first , for the present : but , chiefly for the time to come . these remedies are sincere and safe . and these are generall , or particular . naturall or spirituall . and these eyther , preseruatiue or restoratiue : or , priuate or publike . sectio iii. preseruatiue remedies , are such , whereby men are kept from the power & hurts of witches : and these are such as concerne the persons of men , or , the places of their abode . to preserue the persons of men , the chiefe & onely soueraigne means is , that whereas by nature , wee are all the diuells slaues , led captiue by him at his will , subiect to all sorts of his delusions and torments , vpon anie occasion : therefore we would discerne this naturall condition out of the word . discerning of it , wee would not rest therein : but rather be brought to a deniall thereof , to renounce the same by true sorrow and repentance , and so labour to attaine vnto the glorious libertie of the sonnes of god. and this , by embracing iesus christ , and so be partakers of the couenant of grace , in his bloud , by receiuing the gospell , beleeuing the precious promises therein contained , applying the same to our particular conditions , and so returning thankefulnesse vnto our god. for these his rich mercies in the pardon of our sinnes , by yeelding vp our soules and bodies as a liuing sacrifice vnto our god , in obedience to his blessed will , euen with all sinceritie , and readinesse of minde , and purpose of heart , together with conformitie of the outward man in our reasonable seruice of god all the dayes of our life . as heereby , hauing the promise , to be kept by the mighty power of god to saluation , to bee alwayes within the speciall protection of the lord to bee kept in all our wayes : to this end to haue the ministring of the blessed angells , to preserue vs from the euill one , that there may no witch-craft preuayle against iacob , nor sorcery against israel , otherwise then before hath beene layd downe : not that the elect may be altogether free from this affliction , but that it shall turne to their good , their soules shall be safe , and they are nothing so often subiect thereto as the wicked and reprobate . and therefore , laboring to walke honestly as in the presence of god ; remembring that his angells attend for our protection and comfort , and so being carefull not to grieue those heauenly souldiers , but to encourage them in their watch and guard ouer vs , . corinthians chap. . and verse . this soueraigne remedie subordinates also many speciall prouisoes and caueats , according to our seuerall occasions in the world : as next to renue our right in christ daily by vnfained repentance . to arme our selues daily by conscionable meditation in the word , and the prouidence of the almighty in the protection of his children , psal. . to feare our selues continually , in respect of our owne worth or sufficiencie , and so to renounce carnall confidence , and policie , &c. wholy to resigne vp our selues into the sole protection of the almighty . to maintaine our christian libertie and humility with all wisedome , not being seruants vnto men , but to bring them to christ , not to entangle our selues with the world , though wee must vse it : to auoide as much as may be euen lawfull pleasures , and recreations , especially , if they be doubtfull & of euill report , as carding &c. wherin vsually satan hath a cast . to be choise of our company , especially , of papists , profane persons , cursers , swearers , &c. because by these instruments god tries our sincerity , and satan if we grow indifferent , eyther prepareth to the trade , or preuayles to afflict vs by them . to be wise in our liberalitie , and almesdeedes , not distributing to each sort of poore , because many times witches go vnder this habite , as being left to this miserie , for the confusion of their conceited soueraignetie , and prouocation of their enuie and malice , to doe further mischiefe : especially , to take heed if any such suspected seeke vnto vs ; to bee straight-handed towards them , not to entertaine them in our houses , not to relieue them with our morsels : especially , if wee discerne them as their nature and neede is , to be free mouthed , and light fingered , to craue of the best , and not to be satisfied , and to be bold & impudent , &c. and therefore heere it standeth vs vpon to vse a christian courage in all our actions , not to feare their curses , nor seeke for their blessings , for after these things do the gentiles seeke , &c. yet not with ratings or reuilings , but , the lord rebuke thee sathan . if wee do good to any , let it be especially to the houshold of faith : and so to examine such of their beliefe , of their experimentall knowledge concerning saluation , and so we may by gods mercie , both preuent our selues from being hurt by them , and happily discouer them , and hasten their confusion . and therefore if we haue got any inkling of their leagues or spirites , or prayers , &c. we are in no case to conceale this , lest wee bee confederate with satan : or at least , for our infidelitie , and carnall wisedome , but in the name of god let vs manifest what wee know ( if occasion serue ) to the magistrate : especially if there be any hurt done , wee are bound in conscience to iustifie god ; to bring his iudgements to light , to hasten his enemies to their confusion , and procure any lawful case to his poore afflicted seruants . thus may we preserue our persons from the malice of sathans instruments . sectio iiii. preseruatiues for houses . concerning our houses , because it is the policie of sathan to worke by degrees , and so by shaking our faith , and distracting , or hindering vs in holy dueties , to disquiet or feare vs ; and thereby to worke vpon our infidelities , and distempers , bringing vs thereby to neglect of holy means , and prouoking to impatiency , wherby wee may giue the lord occasion to leaue vs to his snares : therefore hath he vsed to haunt and molest our dwelling places , with apparitions and strange annoyances of noise &c. and therefore it is very fit to preuent him heerein by holy meanes . and these are , first , the dedication of our houses : and this is done , not onely by conscionable prayer vnto god , when wee come vnto them : but also by solemne vowing and consecrating them to the seruice of god , as in the first epistle of paul to timothy chap. . verse . to make choice of our habitations where wee may enioy the powerfull ordinances of god. and , if we come to any houses where any monuments of idolatrie haue remayned , thence to remoue them . yea , if ( as the manner was in poperie ) for the verie building of their houses , to fashion them according to the idolatrous temples : if in such cases we alter so much , as may take away the resemblance of sathans throne : i thinke it ( sauing better iudgements ) though for the publique , in indifferent things , wee are to leaue things to the magistrate , to bee ordered and disposed of by him : yet in our priuate affaires , where wee haue power in our hands , i say , i thinke it may stand with christian wisedome and courage . but howsoeuer , wee may not be ouer-curious in these things , i doe speake as a foole : i take it , nay , i dare auouch ( by the grace of almightie god ) that wee shall vndoubtedly much sanctifie them by holie order , and discipline in the familie , by holie exercises of prayer and meditation in the word , catechizing of the families , purging out incarnate diuells thence , i meane prophane and rebellious seruants , psalme . that hate to be reprooued , not buying their seruice so deare , as to giue them libertie to profane the sabaoths , to let them liue in ignorance , profanenesse , &c. lest for these things the wrath of god come vppon vs , and the lord leaue vs to be afflicted by euill angells . this in generall hath beene the practise of the saints , and out of the particulars of their practise these particulars may be auouched , as deuter. . . wee haue runne for the dedication of the house , wherein was acknowledged , that wee receiued it as the free gift of god : not that great babel which we haue builded for the honour of our name , dan. . psalme . &c. but that which god of his mercie hath giuen vnto vs , . chron. . and therefore we should giue it vnto him againe , in consecrating it to his seruice . examples we haue of abraham building an altar where hee dwelt , to worship god , genes . . . of noah when hee came out of the arke to inhabite the earth , that great possession which then the lord restored , and enfranchised him withaall , genes . . . of iacob , when hee came to bethel , which he consecrates as an house vnto god , though otherwise it was the house of his habitation . so did hezekiah sanctifie the people , when they came to receiue the passeouer , fearing lest they had not glorified him in their families and habitations , . chron. . so did iacob purge his familie of idolatrie , casting out all the idolls of his wife rebecca , &c. genesis chap. . vers . . . thus of the remedies preseruatiue . sectio . v. restoratiue remedies generall . now the restoratiue means follow , and these are either generall concerning whole countries . or else , speciall , respecting particular persons . the generall remedies to dissolue the workes of sathan are . the free libertie of the gospell , luke . v. . sathan like lightning falles downe thereat : so doth moses to this end commend the reuerend and obedient hearing of the lords prophets , deut. . . conscionable execution of iustice , against all other offenders , but especially against these , and among these against the good witch : she is the meanes of encreasing the other : and yet it is lamentable to obserue , that the good witch is spared , and accepted vsually of all , because shee helpeth at a pinch , holdeth life and present hopes , though the badde witch now and then , because wee would not loose our present happinesse , we cannot endure afflictions , is haled to iudgement . thus of generall restoratiues . sectio vi. particular follow for priuate persons . though not absolute and necessarily effectuall , as was the gift of casting out of diuells which ceased with the apostles and prime churches : yet profitable and conuenient to be vsed , euen vnto the worlds end of all christians , very comfortable in the issue and successe thereof . these are , to search out the true cause of this affliction , namely their sinnes , lam. . . . . sam. . . to approoue our faith in the free mercie of god by heartie prayer and fasting , for pardon especially of sinne , and remouall of the affliction , as may stand with gods glorie , submitting heerein to the will of god , . sam. . submitting patiently to the affliction , and comforting our selues with the speciall protection of our god , and faithfull promise that this shall turne to our good , assuring our selues that the lord wil not suffer vs to bee tempted aboue our strength , but wil grant in his good time a ioyfull issue : not measuring our estate in gods fauor simply by the successe heerein , much lesse by the affliction it selfe , which is common to all , but resoluing , though hee kill vs , yet to trust in him , and trying our selues by the different bearing and qualifying of the affliction that it hath more weaned vs from the world : more humbled vs in a hatred of sinne . more prouoked vs to hunger after heauen . more purged and prepared vs thereunto . and thus of the true remedies . chap. iiii. of false remedies . shall wee now take some view of the false and superstitious remedies , vsed by the genttles , and encreased by the papists , to release and preuent these mischiefes ? surely , neuer more need to display and confound these practises , and yet to name them , is sufficient to confute them : which are they ? examine we the foundation . first , in imitation of apostolike callings , there is also presumed apostolike power , to worke miracles , to cast out diuels , and so by a miraculous gift , to heale such mischiefes as do proceede from witches . vnto which we reply , that that extraordinarie calling ceasing , the effect ceaseth withall : as being not necessary for these times , seeing they were ordayned onely for the confirmation of the doctrine of the gospel , newly planted and to bee rooted in the hearts of infidels , or to bee iustified thereby against their forged miracles ; which being now approoued and acknowledged of the christian churches , and hauing a constant and ordinary ordinance of the word , to instruct the same sufficiently . there is no neede of such extraordinary signes , so witnesseth the spirit , . cor. . . that change of tongs , and some generall miracles , are for a signe not to them that beleeue , but to them which beleeue not : as if the holy ghost should say , that the gospel in the first preaching thereof , was accompained with strange and miraculous operations , as a signe to manifest the power thereof to the confusion of all the fayned miracles of the gentiles , wherein they vaunting , might bee detained from embracing the glorious gospel of iesus christ , as being offered to the world without efficacie , from base and contemptible meanes : but that the power of the lord being manifest in the weakenesse of his seruants by these miraculous operations , as it was sufficient to make knowne vnto them , that the gospel was nothing inferiour to the oracles of the deuil , seeing it was honoured with such excellent and supernaturall workes : so by the inward working thereof in their conscience , in discouering the secretes of their hearts , and meeting with their hidden , false and secret corruptions , which of all others was the greatest miracle : it might thereby gaine the true esteeme among them , that god was in , and with the meanes : . cor. . . . and thereby might prooue effectuall to conuert the vnbeleeuing , as the lord had ordained him vnto saluation . actes chap. . verse , , &c. secondly , as it is not necessarie that these giftes should nowe remaine : so if they did remaine , they might then challendge the effectualnesse of the apostles preaching , as if that the gospel were not sufficiently confirmed by them , seeing still it needs to be confirmed by miracles . and seeing the promise and the gift goe together , therefore , in that the promise was onely made to the apostles , concerning those times , to doe those things , and not to the generations of the churches succeeding ; therfore seeing the promise was only in force vnto them , it followeth also necessarily , that the gift was limited accordingly . and therefore , though it be pretended , that the church of the iewes had this power , and why not then the church of the gentils , vnder christ , seeing christ was nothing inferiour to moses ? yet seeing no certainetie can be gathered out of the word , of any such iewish power , but that rather they are condemned heerein , as doing it by the helpe of sathan , and so our sauiour in that reply , driues out one naile with another ; and when they accused him to cast out diuells , by helpe of beelzebub , returnes it vpon them , by whom then doe your children cast them out ? as if he had said , cast the beame out of your owne eyes . it is you that cast out diuells by the help of beelzebub , and would you excuse your selues by condemning of me ? or do you measure me by them ? therefore they shall be your iudges , they shall iustifie mee whom you condemne , their maister hath acknowledged me to be the sonne of god , though they worke by satan , and therefore shall rise vp in iudgement against you , that condemne me to worke by sathan , who by them hath iustified me , to be the mightie power of god. as for that they alleadge , that such tokens shall follow them that beleeue : in my name they shall cast out diuels , &c. marke . . this is to be vnderstood concerning the church immediatly after christ , to be fulfilled onelie vnto them , and their immediate successours ; for some short time , so long as the church continued vnder heathen gouernors and persecutors , which were to bee conuinced and bridled by these mightie workes . and therefore , though in all ages of the church , there haue appeared alwayes some , that haue cast out deuils ; yet hath this beene , not by the power of god , which ceased in the decay of zeale and synceritie , with the primitiues ; but by the power of delusion , through the efficacy of satan , whereby antichrist then rising , and aduancing himselfe in the heartes of gods people , as being giuen vp thereto for their disobedience to the gospel , by meanes of these fained and diuellish wonders , confirmed in the hearts of the vnstable people , his voluntary worship , and doctrine of diuels ▪ and so enabled himselfe thereby aboue all that is called god. and that these are but lying wonders and deceiuable may appeare yet further by the meanes whereby they are wrought . the first whereof , is the name of iesus , by the vertue whereof the diuell is pretended to giue place , and against his will to bee thrust out of possession . wherein , though wee denie not , that it is lawfull to call vpon the name of iesus in prayer , for the deliuerance of any , that are possessed , and bewitched , yet that wee may presume , that our prayer shall take effect , otherwise then may stand with gods glorie , and the good of the church : this is contrarie to the nature of the thing wee pray for , which being a temporall , ought to be begged , but with condition onely , if god will , as may stand with his glorie , as in the sixe and twentie chapter of saint mathews gospell : and also , contrarie to our duetie and allegeance , which doe pray , that the will of god may bee done in all things , that our wills may be subiect vnto his . and seeing the pupists wil haue this name of iesus effectuall , not so much , because it is inuocated by a beleeuer , hauing faith and vnderstanding to call on god aright ; as onely , by the very name vttered in so many letters and syllables ; though without faith , yea without vnderstanding , which by vertue heereof , shall bee able , being repeated , to cast out sathan without exception or resistance . this certainely can bee no miracle , but a satanicall delusion . because the name of christ , thus barely pronounced without faith and vnderstanding , hath no warrant from the word . neither doth it allow vnto any ordinarie christian any such speciall calling heereunto . nay , it is flat contrary to the nature of the word , which is onely effectuall , not when it is spoken , and barely pronounced , but when it is vnderstood and beleeued both of the deliuerer , and the receiuer also , as that and other like scriptures are to be vnderstood , philip. chap. . vers . . hebr. . . much like may be answered concerning the reliques of saints : another remedie which they haue , to cast out diuells . for howsoeuer they alledge , that a dead man was raised at the graue of elizeus , that peters shadow and pauls handcherchiefs did many strange things : yet doth not this proue , that their reliques may doe the like . first because the times are now different , there is no need of such meanes , as was in those dayes . secondly , the gift is therefore ceased , as seruing for necessary times , and the reliques , are for the most part counterfait , and therefore they can produce but counterfait miracles . touching the signe of the crosse , howsoeuer this bee applyed to cure in these cases ; yet , this is blasphemous impietie , to ascribe to the creature , what is proper to the creator . namely to doe miracles . neither the apostles , nor the sonne of man himselfe , his godhead being set apart , beeing able to doe these things , but onely the finger of god. exod. . matth. . as for the vse of holy water , graines , salt , images , agnus dei , &c. to this purpose the truth is , these are prophane superstitions , because they are not sanctified by the word , to that end : that which elisha did by casting in salt , being not from the vertue of the salt , which was not hallowed but by an extraordinary calling , and gift enabling there vnto . lastly , whereas also it was ordinary among the papists , to vse exorcismes to this end ; namely , to adiure and command the diuell in the name of god , to goe from the partie . this is now ceased , because the gift of miracles , as also the promise annexed to the gift is ceased withall . for the better vnderstanding hereof obserue wee farther herein ; that howsoeuer by these deceitfull remedies afflicted parties seeme to be relieued , and deliuered from satans power : yet indeede it is nothing so . this appeareth : because , though the torments may cease , yet the diuell leaueth not the parties , but onely ceaseth for a time willingly , to establish men in errour , and in worshipping of himselfe , and so entreth deeper into them . and this is the effect of all such remedies as are procured by coniuration , and the charmes and spels thereof : wherby though the diuel seeme to be bound from hurting , yet the party thereby indeed is more bound to his power & malice , & though he seeme by the vertue of such holy names of iesus , &c. to be cast out , yet doth he only cease to afflict the bodie for a time , that so he may procure greater confidence in this his trade : and thereby take possession both of body and soule . it may bee heere then demaunded , whether seeking acquaintance with the witch , and vsing of her to our houses bee daungerous , and whither ( i say ) it bee lawfull to relieue them , or no : if wee suspect them to bee such , seeing it is conceiued that they haue power ouer vs by the same ? to which wee answere , that in our beliefe we are first bound by the law of god to doe good to the houshold of faith , gal. . . and so after these , to relieue where there is most corporall need , as for the releiuing of these witches , seeing suspition may deceine : therefore we may not simply neglect these , if they be onely suspected ; so wee doe it from a good ground : namely , obedience to gods commandement ; and a compassion to them , especially to doe their soules good : adioyning some spirituall exhortation withall , to instruct them if they bee ignorant , to deterre them from such damnable and odious courses . auoiding wisely vaine glory to bee seene of men , as matth. . , , . especially taking heed , that we relieue them not , as the gentiles were woont to worshippe their gods ; that they may not hurt vs , in carnal policy , seeking to bind thē to vs : as knowing that feare in this case , as it may giue iust cause to the lord , to leaue vs into their hands , for the punishment of our infidelitie : so if our bodyes escape , yet a worse thing may certainely follow ; namely , the stealing away of your heartes from god by this meanes , and so the enthralling of our soules vnder the power of satan . and being wise also , in the manner of our reliefe , whereby we may happily try them : . namely to giue them onely for necessitie , of the meanest , seeing these being puffed vp with their consorted powers , thinke nothing to good for them . as i haue obserued , they must fare of the best , &c , . and to keepe our selues within the bounds of mans authoritie , to see them releiued at their houses , and that by setting them a worke , and so paying them an ouer-plus for it , that they may prouide for themselues : for hereby happily you may also discerne thē , as being an idle & vagrant generatiō , alwaies gadding : their own house is a wild-cat , they must needs be stirring whom the diuel driues . . and lastly , to relieue their bodyes as vpon any iust occasion not to conceale their wretchednesse , but to accuse and draw them to the iudgement seates , for the saluation ( if it may bee ) of their poore soules . and though iudgement may sease vpon them : yet so long as they liue they may be relieued , onely with the coursest , and that for necessitie , especially heere an interpreter , one of a thousand prooue their best purueyor to minister a word in due season , for the comfort of the soule . chap. v. of a principall remedie against witchcraft : namely , the due execution of iustice vpon the offenders . thus haue we shewed both what deceitfull and daungerous remedies haue and may be vsed , to ease this affliction . as also what lawfull remedies are to be applyed hereto . it now remaineth , that wee adioyne a speciall publicke remedie , for the preuenting and rooting out of this mischiefe ; namely , execution of iustice. and here first , let vs determine , what measure of punishment is due to this sinne. secondly , we wil adde some motiues to encourage the godly magistrate , to the execution of the punishment . sect . i. of the punishment of witches with death . what punishment is due to witchcraft . the word of god doth clearely prooue , that thou shalt not suffer a witch to liue . exod. . . and so the practise of holy men , hath been agreeable thereunto in the due execution of this sentence against them in all ages . as appeareth : not onely among the heathen , who euen by the light of nature were endued for the very safety of life , to punish this sinne with death . but especially among christians where generally such malefactors are condignely punished . and that this practice ought to stand in force , appeareth . . because , this being a iudiciall law whose penaltie is death , seeing they haue in them a perpetuall equitie , and doe seeme to maintaine some morall precept , is perpetuall : as seruing to maintaine the equitie of the three first morall precepts of the first table ; which cannot be kept , vnlesse this law be put in execution . . this iudiciall lawe , hath in it the equitie of the lawe of nature , and therefore is perpetuall : it beeing naturall that an enemie to the state , a traitour , &c. should die the death . and such is a witch , vnto god , the king of kings . . the witch is an idolater , wilfully and in a most presumptuous maner , as renouncing god willingly , and chosing satan to bee her soueraigne lord , therefore according to that lawe , shee is to be stoned to death , deut. . . . . the witch is a seducer of others to idolatrie , as appeareth by their common practise both vpon their friends to whom they vsually bequeath their spirits , and vppon all whom they instruct , to rest in charmes , &c. and therefore to be put to death , deuter. . . . nay , shee is a murtherer both of soules and bodies ; and therefore , in this respect , doth also deserue death . sectio . ii. answer to obiections against this execution . and therefore , though the diuell doe the mischiefe , yet is the witch confederate and accessarie thereto : nay ( in her owne conceit ) principall and mistris : and therefore by the lawe of accessories , is to die the death . therefore , though they should repent , yet die they must , to iustifie god , and preuent further ensnaring : that though their body perish , yet the soule may be saued , . cor. . though she repent not , yet seeing shee must haue some time of repentance ; though she do not , yet is iustice to proceede without respect of persons . in zeale to gods glory , and loue of sinceritie , so moses , exo. . . and phinehas , &c. num. . . and this sincerity of iustice doth require : that though death and such hurts ensue not , yet for the offence done to god , in combining with sathan , &c. the parties are to be executed accordingly . for so the word doth plainely imply : and heretofore the law hath been defectiue in this case : yet blessed be god , for a further perfection heerein : and will not the lord daily perfect his worke ? if wee beleeue , shall wee not see greater things then these ? well , let this instruct the godly magistrate to haue an eie , especially to the blesser , that raigneth among vs : and to draw the people to the true and lawfull meanes of helping soule and bodie , by rooting out of these good witches , which are rife almost in euerie parish , and placing in stead thereof a conscionable minister , as that the people may require the lawe at his mouth , that he may pray to the lord for them , that they may bee healed . let this teach him to punish sinne , of conscience , not for by respects , meeting with the witch , as an idolator offending against god , not so much as a murtherer sinning against man. let his owne safetie mooue him heereunto , who as hee hath beene , euen so still by the execution of iustice , may be free from these monsters . and lastly , let the glorie of god ( in aduauncing the gospel ) especially heere preuayle , which is by no kind of thing more vndermined then by witches . is glorious in nothing more then in rooting out antichrist the great coniurer and deceiuer of gods people , and banishing superstition the very bedde and nursery of witch-craft . the end of the second booke . the mysterie of witch-craft . the third booke . discouering , the seuerall vses of this doctrine of witch-craft . london printed by nicholas okes. . of the divers vses of this doctrine of witch-craft . the third booke . chap. i. first , it serueth for reproofe , and that many wayes . sectio i. as first of the atheisme , and irreligion that ouerflowes in the land. doth not satans policy in this trade of witch-craft , pretending to afflict and hurt , but , when he is seene by the witch : and then to hurt only the bodie , or goods ; plainely obscure and abolish out of the minds of men , the prouidence of the almightie , as if satan were not subiect to god , and sent by his prouidence , that he were not countermaunded by the power of god , but onely subiect to the witches power ? doth not this exalt her in the place of god , prouoke the people to feare and loue her , & c ? and seeing the hurt appeareth onely by his cunning to be done to the bodie , doth not this nourish the people in this atheisme , that either their soules are in no danger , all is well with them , or they neede not trouble themselues thereabout , seeing the diuel doth not trouble them ? nay , doth not this nourish this conceit in their mindes , that they haue no soules , or else , that they are mortall ? they end with this life , and therefore vse all meanes for the maintenance hereof , and then care is taken sufficiently . doth not this conuince the atheist that dreames of generall grace ; all shall be saued ; seeing by this doctrine and practise of witch-craft : it is now apparant , that not onely naturally we are the bondslaues of satan , but that many purposely yeelde vp themselues to his cursed will , renounce their saluation , to become his slaues , binde themselues to eternall damnation , and so are made oft-times fearefull spectacles of the diuine vengeance , being carried away by the diuell , and haled violently to destruction ? doth not this iustly confound that , common delusion , that there is no hell , but to be in debt , in prison ? &c. doth not this conuince such as liue in that profane and fearefull manner , as if there were no god to iudge them , no diuell to torment them ? do not their desperate courses plainely discouer to whom they doe belong ? are they not of their father the diuell , because his workes they doe , are they not running headlong to hell , by their desperate impenitencie ? doth their damnation sleepe , that so turne the grace of god into wantonnesse ? hath not the god of this world blinded them , that they cannot obey the truth ? are they not appoynted to perdition that thus crucifie the lord of life ? is there any more sacrifice left for sinne for such , but euen violent fire to consume the aduersaries ? herbrews cha . . . . iude verse . iohn chap. . . sectio viii . it is a plaine conuiction of the contempt of the word . for as the lord , when pharaoh would not beleeue his seruant moses , did therefore giue him vp to be deluded by his sorcerers and enchanters , who dooing such wonders in shew , as moses did in trueth , did thereby harden pharaohs heart , and so ripened his sinne and iniquity : euen so it is iust with god , because we despise his word , and contemne his true prophets : therefore to leaue the common people generally to bee hardned by such fained wonders as the prophets of sathan make shew of in the world , that they might bee effectuall , to encrease transgressions against the lord , and so to ripen them to the day of vengeance . thus did the lord giue vp saul , for his disobedience and contempt of the word , to seeke vnto witchcraft , . sam. . whereby hee ripened his sinne , and drew on speedy vengeance vpon himselfe , and gods people for his sake , . sam. . thus was ahaziah left to seeke helpe of the god of ekron , that so he might receiue of the lord the sentence of his destruction , . reg. . sectio . iii. of reproofe . it reprooueth the idolatrie and false worship of the times , conuincing the falshoode and abomination of poperie , and iustifying the truth and vertue of the gospel of iesus christ. as that , first , where superstition raignes , and is not yet weeded out , there wee see witch-craft to be magnified , and so to abound as in the orcades among the heathen . but where the gospel hath got footing , there all vncleane spirites depart , grosse witch-craft is banished , authoritie preuaileth , to the rooting out thereof : the word preuaileth to heale our infidelitie , and so secure vs from their dangerous snares . and yet ( which is to be lamented ) wee see the good witch still to get ground , euen because she helpes , and satisfies the flesh : doth not this argue plainely , what god we worship principally , euen our pleasure , our riches , our health ? is not the good witch respected , because she supplies these ? and is not our belly then our god ? the wedge of golde our hope ? doe wee not for our owne sakes respect the blesser ? is it not a plaine worship , yea idolatrie which we commit with her ? sectio iiii. it condemneth the grosse profanenesse and disobedience of the ages present . in that the infernall spirites are more obseruant and diligent for the hurt of the soule , then we are for the saluation thereof : they are compassing continually , omitting no base offices to serue their mistresse turnes . the aboundance of witches , the horrible sottishnesse and wilfulnesse of the people which runne to these blessers , that are giuen vp by god the lord , to forsake the true meanes of their saluation , and fly to diuellish helpes : doth not this plainely argue the general disobedience of the people ; and therefore , because they receiue not the loue of the truth , therefore god hath left them to these strong delusions , to beleeue lies , as in the second epistle of saint paul to the thessalonians in the second chapter and eleuen verse . surely , as the lord gaue vp saul to a spirite of errour to bee tormented , and mis-guyded thereby , because hee forsooke the euerliuing lord , and disobeyed his prophets : so is it iust with almightie god , to giue vp the people to be besotted with this iudgement , euen because they haue detayned the trueth of god in vnrighteousnesse , and reproached the same by their profane and most abhominable conuersation . sectio v. reproofe of hypocrisie . it reprooueth the hypocrisie and fearefull dissimulation that raignes euen among professors . and that first , as sathan pretends subiection to the coniurer and sorcerer , when indeede his purpose is to bee maister of all : euen so the hypocrite , how soeuer he pretend subiection to the lord , yet his purpose is to serue his owne lusts , to aduaunce himselfe aboue all that is called god , to bring men into bondage , to smite them on the face , . cor. . . thess. . . as satan pretends many things to be done by the witch , which indeede are done by himselfe , that he may bring the witch into danger , abuse others by her , and conceale his wickednesse more cunningly : euen so doth the hypocrite father much vpon god , which is but the deuice of his owne braine . and doth not this plainely conuince the hypocrisie of the times , that whereas the good witch is farre more dangerous then the bad , yet because the blesser helpes , and serues turne , to maintayne life ; &c. therefore shee must escape : whereas the bad witch , because she is hurtfull , therefore she must bee punished . doth not this argue , that not for conscience sake , but for our owne respects iustice is executed , sathans power is oppugned ? and doth not sathan , when hee pretends to doe most good , then doe most hurt ? surely so doth the hypocrite , vnder colour of long prayers , deuoure widowes houses ; euen as the blesser , vnder pretence of good prayers , enthralleth the soule , so doth the hypocrite , by pretence of formall prayers and bodily worship detaine men in wil-worship , and all profanenesse to the ruine of soule and body . chap. ii. a second generall vse , is for instruction , that first wee would leaue to auoyd the causes of witch-craft . which are . ignoraunee . . infidelitie . . malice . . coueto usnesse . . curiositie , &c. . pride , &c. concerning ignorance of god. that this is a cause of witch-craft , appeareth : because , through the ignorance that is in vs , we are led captiue by sathan at his pleasure , as being subiect iustly to his strong delusions , because we haue not receiued the loue of the truth ; because wee know not whom to worship , how to worship god a right ; therefore doth the god of this world blind vs because the gospel is hid from vs. . cor. . , . and doth not witch-craft vsually preuaile ; when either there is no meanes for knowledge , or else the truth of god is detayned in vnrighteousnesse , and so for our disobedience wee are iustly giuen vp to such delusions , remember what hath formerly beene obserued to this end . the remedie thereof is : . to haue the word of god dwell plentifully among vs ; both in the publike ordinances of the preaching and expounding thereof ; as also in the priuate reading , & conferring of the same in our families . . to haue the power thereof , to rule vs in all our wayes : to yeelde obedience thereunto , to hearken to this voyce alone , and to cleaue therevnto constantly : endeuouring so to walke , as we haue receiued christ iesus . col. . . and to be daily cast into the mould thereof . . cor. . chap. iii. touching infidelitie . that this is also a cause of this fearefull iudgement , appeareth : . because by vnbeliefe , we lye open to satans power . . pet. . , . . through vnbeliefe in god , we are brought to beleeue in him , to embrace and adore him as the god of this world . . cor. , , . . hereby wee prouoke the iust lord to leaue vs to his power , to be insnared of him in all deceiueablenes of error , and damnable impietie . . this is the speciall bond whereby satan tyes his proselites vnto him , and they that seeke help from them , they must beleeue that they can helpe them , &c. and therefore , the remedie thereof is : . as to learne to know god in iesus christ. ioh. . . . to labour aboue all things to be found in christ iesus . psal. . . . by seeing our selues in our selues to be vtterly lost by the law. rom. . . and feeling our state to be most desperate and irrecouerable . . groane we earnestly vnder the burden thereof . matth. . . . and hunger wee after iesus christ to be eased thereof . matth. . . seeking vnto him in his blessed and precious promises : to bee eased of our sinnes . . meditating seriously on the power and vertue of his sacrifice , which he hath offered for our sinne . . and applying the same , to our particular soares and diseases . . resting in iesus christ alone , as our onely and sufficient sauiour . . and reioycing in him aboue all the treasures in the world , as in the most precious pearle . matth. . . labouring to approue our loue vnto iesus christ. . by forsaking all things for his sake , our beloued sonne ; yea , if it be required , euen life , and all . matth. . . being ready to take vp his crosse , and follow him . matth. . . . denying still our owne wisedome and righteousnesse , that wee may bee found in him . . cor. . . . and for thy sake , louing the brethren . . plucking them out of the fire . . and exhorting each other daily ; waiting with great patience their conuersion , and maintaining the fellowship with all meekenesse of wisedome , and holinesse of conuersation . . tim. . . in all constancie and patience , working out our saluation . phi. . . chap. . as for malice . that this is an occasion of witch-craft , apppeareth : . because . . depriueth vs of the loue of god , and so causing the lord to hate vs , wee are giuen vp to this damnable practise . the rather , because it is both a present and effectuall meanes ( as wee thinke ) to execute the vtmost of our reuenge and it is also a most daungegerous meanes to colour our malice , while it so bringeth it about , that partly for feare , wee are forced to relieue such instruments , that they may doe vs no harme , and wee are drawne to seeke helpe from them in our extremities , whereby their malice being concealed , is more increased , and beeing often disappoynted by satan , is more inflamed , sealing vp to these cursed captiues their eternall damnation : and hastning hereby the vengeaunce of the lord vpon them , both in the pining of their bodyes , by this their confounded malice , and prouoaking them to maligne god the more , the more they are disappoynted , whereby his wrath is more kindled against them : they are hereby more eager vpon satan to execute their rage , more deepely obliged vnto them , by new imployments and at length more desperately confounded by him , in their detection and punishments . learne wee therefore to remedie this sinne , thus : . labour wee to haue the loue of christ shed abroad in our hearts , that so for his sake , wee may loue one another . . and consider we , that vengeance belongeth vnto god , hee is able to right our wrongs , he is onely for to doe it . . consider wee not so much , what hurt may arise from the creature , as what good may redound vnto vs thereby ; and whether wee receiue not daily good from the hands of our god , sufficiently to counteruaile the euill of the creature ? whether our god bee not able to recompence any euill from the creature , whatsoeuer ? whither hee cannot turne it to our great good ? . giue we not way to the least passion of anger , or discontent , least our yeelding to these passions , draw our confirmed malice . . and be we wise to set bounds to our vnreasonable desires , least being not satisfied therein , we breake out to enuie , and so to malice others . . especially labour wee to apprehend the fauour of god in iesus christ : that so being at peace with his maiestie , and gayning true contentednesse in our estates , we may possesse our soules in patience , and maintaine the vnitie of the spirit in the bond of peace . : and practise wee especially the loue of our enemies ; striue we to ouercome euill with good , to forgiue our enemies , to pray for them , &c , . enuring our selues to beare afflictions . . and weaning our soules from the loue of the world . . still endeauouring to make euen with our god , and to be prepared against the comming of iesus christ. chap. v. a fourth cause of witch-craft is couetousnesse . . a as excluding through distrustfull and insatiable desires , the protection of the almighty . . exposing to desperate contempt of the word , in all fearefull impietie . . hereby enraging and prouoking the conscience to iust reuenge . . whereby despayre seasing on the soule , is become hereby a praye vnto satan , vpon hope of present release . . being forced by such insatiable desires to vse unlawfull meanes to compasse the same , is therefore bayted by satan with fit matter hereunto : what will hee not promise to fetch ouer the poore soule ? what will not the soule part with to enioy the present payment ? what 's this birth-right to it , since it dyes for hunger , giue it the present , and take the future who list . gen. . the remedie therefore of couetousnesse is : . first , to conuert our desires to heauenly obiects ; and so to affect that dureable and true riches . . and so discerning daily our want of grace , wee shall still be coueting the best giftes . . cor. . . as for earthly things , desire we onely our daily bread , as for to morrow let it care for it selfe , matth. . . and cast we our care on god , because he careth for vs. . pet. . . let our request be made manifest vnto god , who will not faile vs , nor forsake vs. and learne wee to bee contented with our estates , submitting to the wil of god in all things . consider we the iudgements of god , vpon th couetous persons , he is a spoyler of others , and therefore shall bee spoyled : he pines himselfe and robs others ; his children shall bee vagabonds , and his memoriall perish . psal. . meditate wee often on the diuine prouidence extending to the briutish and dumbe creatures . matt. . and consider we seriously of the loue of god , in iesus christ ; who if hee haue prouided heauen for vs , will hee deny vs these things ? and seeing with all our care we winne nothing , without his blessing , labour we rather to vse well what wee haue , then to be coueting more : that our little being blessed , may be sufficient vnto vs. psal. . and therefore seeke we the blessing of god , by renewing our right in christ iesus , and daily sanctifying of the creature , by the word and prayer : and so shall the mind bee quieted in the smallest treasure . . tim. . . chap. vi. a fift cause of witch-craft is curiositie , and that because : heereby the mind is deliuered from necessary knowledge , to scarch after vaine and hidden mysteries . and so is nourished in wauering , and vncertaintie in iudgement . and thereby is easily remooued from such sound principles and grounds of truth as it hath receiued some tast of out of the word of god. and so is brought by degrees to forsake god , and his holy gouernance , as crossing corruption and confounding carnall wisedome . and so is iustly forsaken of god , and thereby giuen vp by the power of satan to be deluded . and so iustly deluded , by such vaine pretence of extraordinary skill and knowledge ; as through pride of heart is affected through discontent ensuing from an enraged conscience , is greedily embraced to giue present satisfactiō . and thereby is prouoked , with any future harmes , to procure present ease and content . hereupon future hopes are deluded , and so desperately reiected concerning saluation , vppon a vaine perswasion , of what this extraordinary knowledge will aduaunce vs to . namely to be as gods to know good and euill especially if here any possibility shall appeare to execute such power , by doing wonderfull things , as may exalt vs to this conceit of diuine excellencie . and this is furthered by a base esteeme of such knowledge as concernes saluation , as being ordinarie , common to all , obuious to euery capacity . and therefore seeing , all shall not be saued : hereupon wee are easily ensnared to seeke after further knowledg , to looke for reuelation , to search into hidden mysteries . here satan closeth with a prophane heart , tenders meanes of the hidden mysteries , colours them with holy names , and glorious pretences ; as of subiection to man , &c. and so easily preuailes vpon an vnstable soule , to drawe it with some couenant with satan to some liking of this skill , especially beeing carried so couertly , likely to preuaile so effectually . the remedie hereof is . to informe the iudgemēt throughly by the blessed word . and so to be brought in subiection by the power thereof , to the denyall of carnall wisedom , with an holy resolution in all things to be guided by it . to magnifie the mercy of god , for so plaine and easie a rule to them that will vnderstand , and to cleaue to this rule alone for direction in all our wayes . psal. . . neither leaning on the right hād after dreames , and speculations : neither leaning on the left hand to humane traditions as if the word were insufficient . being still humbled in the sense of our saylings , to what is commanded , and for our ignoraunce of that wee should know : and liuing by faith , in expectation of what is promised . endeauouring as wee haue receiued christ , so to walke in him . chap. vii . the last and principall cause to draw vs into this deadly snare , is pride , and vaine glory . as being both the ground of all the other euills . . being the first sinne that entred into the world , and discouered our fearefull bondage vnder satan . . beeing the last sin that we shal put of , and therefore when satan hath done with all other , he begins with this . . being the sin that accompanies our best actions , to depriue god of his glory and our selues of the comfort of thē . . giuing the lord occasion to leaue vs to satans power , for this our great blasphemie and sacriledge . . giuing satan occasion the rather to preuaile in regard of such pretences and maskes which this sinne hath to shrowd it selfe vnder , as thankefulnesse of god : ioy in his blessings : furtherance of others good in communicating with thē , what god hath vouchsafed vnto vs. and being his most effectuall baite to ensnare vs in this daungerous couenant , because by pride we are blinded that wee cannot see our miserie , nor any daunger lyes vpon vs : and therefore are more easily drawne to make vp the measure of it . by pride , we are prouoked to conceit our own excellency so farre as to thinke nothing good enough for vs : and we think the lord doth vs wrong , in not respecting vs accordingly . and therfore we will right our selues , and entertaine what is offered , though it bee by satan , yet wee presume to make it serue our turnes , wee conceiue so highly of our selues , that nothing can defile , nothing preuaile to our hurt . is it not our great preuiledge to command satan ? shall it not make for our glory , to hurt and helpe at our pleasure ? will it not please vs highly , to heare , the voyce of god , and not of man. thus doth satan by pride , draw vs-into his snare . and therefore learne we to remedie this great euill . as : first , labour we to discerne throughly our cursed nature , take we an often view of that poysonous fountaine , and though in regard of outwarde conformitie and faire shew , we may haue cause to lift vp our heades , yet when wee looke throughly within , we may hang thē down with shame . . consider not the good we do , so much as the euil we daily commit , yea , that end that accōpanies our best actions . and acknowledge wee , that whatsoeuer good we haue , i it is vndeserued on our part , we daily deserue to be stripped of it . remember wee , the most glorious creatures haue beene ouer-taken with this sinne , and therefore , let vs feare our selues most , when wee enioy greatest fauours . and yet trust god most , when he seemes to do least for vs. labouring to doe all things as in the presence of the almightie : and , auoiding very carefully the applause and estimation of men . not measuring the grace of god by outward complements . nor despising the least grace in others , though we farre exceed them . abounding in thankefulnesse to god , euen for the least of all his mercies . and daily reckoning with our selues for the abuse of his blessings . walking faithfully and diligently in the callings which god hath placed vs in . and submitting to those afflictions , that are incident thereto . meditating often on the humiliation of iesus christ. and on that fulnesse of glorie that makes for vs in heauen . chap. viii . conuinceth naturall corruption . and doth not this doctrine of witch-craft , describe vnto vs the truth of our naturall condition , that we are the very slaues of sathan , and vessels of wrath , folowing the prince that ruleth in the children of disobedience , and so being led captiue by him at his will ? ephesians chap. . vers . . . yea certainly , though we should neuer so much wash our selues with niter , and stand vpon our sincerity , yet the bleating of the sheepe , and lowing of the oxen , i meane , such running to blessers , and closing with cursers , our fearing these , and worshipping the other : our refusall of knowledge , and lawfull meanes for helpe , and seeking to these diuellish and most vnlawfull remedies are apparant euidences , that his seruants wee are whom we thus subiect vnto , him we acknowledge to be our maister , our lord , and sauiour , whom especially we seeke vnto , in the time of our trouble . chap. ix . that hereby we are taught the right vse and excellencie of faith. and doth not this doctrine of of witch-craft shew vs also the true meanes , whereby wee may be deliuered from the bondage of sathan , and so be translated into the glorious libertie of the sons of god ? yea surely . we are hereby instructed in the excellencie of faith , and so to labour the attayning and preseruing thereof . as that we may out of the former discourse perceiue , that this faith is it , which sathan requires of his seruants , to binde himselfe vnto them , ( if they will beleeue in him : ) his special aime is at our most precious faith , if he can shake vs heerein , if hee can cast vs from this hold , he makes sure account of vs , he holds vs heereby certainely to damnation : doth not this plainly euince the excellencie hereof ? doth it not by the contrary confirme , how necessary this is to saluation , that it alone is sufficient hereto , acts . doth not the blesser require this couenant of her proselites , shee will helpe them : if they beleeue in her , that she can doe them good ? &c. and who are they that are freed from sathans power , are they not onely the faithfull ? those which are truely elected , eyther sathan cannot touch them at all , or else his afflictions shall tend to their good : well may hee afflict the body , but the soule shall be bettered by it . and shall not this teach vs especially to procure this shield of faith , that so we may beate backe the fierie darts of the diuell ? ephesians chapter . vers . . . shall it not lesson vs , to learne still to liue by faith in the sonne of god : not hauing our owne righteousnes , that so in him we may be more then conquerours , romans . . . galat . . . chap. x. heereby we are instructed to a conscionable vse of the word of god. for , seeing it is not the letter and sound thereof onely that auailes , for so ( as you haue heard ) it may be abused by sathan to charming and sorcery , vnlesse we both vnderstand , and receiue reuerently , yea treasure it vp in our hearts , and by faith apply it to our selues , for the peace of our soules : then surely is it not enough onely to heare , and not vnderstand ; not enough to vnderstand onelie , and not to retayne in memorie : nay , not sufficient to remember , vnlesse we beleeue the same , and so expresse our faith , in being transformed thereby into the same image from glory to glory , . cor. . and this may serue to admonish vs , concerning that customarie and vnreuerent taking of the name of god in our mouthes , apparant in our ordinarie speeches ; as oh lord iesus &c. which being no lesse then charmes , as it confirmeth witches in their damnable trade , so it exposeth vs to be afflicted by them : yea leaueth vs to the iudgement of the lord , euen to take that from vs which wee seemed to haue , of hypocrites and formall professors to become open blasphemers and professed atheists , scorning god , religion , &c. chap. xi . teacheth the abuse of the beliefe and the commandements . as also wee may heere be informed concerning the abuse of our beliefe , as prayers , which seeing they are repeated without vnderstanding , and so out of their right ordinance and vse , are they anie better then a charme ? is it not rather a seruice vnto the diuell then vnto god ? may not this admonish preachers , to apply themselues to the capacitie of their people , to speake with vnderstanding , power and euidence of the spirit , not with the enticing wordes of mans wisedome , lest they approoue themselues no better then charmers , binding the people faster vnder the power of sathan , by nouzeling them in ignorance , pride , infidelitie , profanenesse , &c. . cor. . and the people also may here haue their lesson ; not to liue in ignorance , but to embrace the light of the gospel , whereby sathans forgeries are detected , and graciously preuented ▪ whereby they may be diuerted to the true and holy meanes , not onely for the bodies good , but especially for the help and saluation of the poore soule . chap. xii . teacheth to make conscience of sinne . vve are heereby also taught to make conscience of all sin , and to haue respect vnto all gods commandements ; labouring daily to be renewed by repentance : and so interest our selues daily in the fauor of god by iesus christ : that seeing afflictions follow sinners , and sathan hath no power ouer vs , but by our corruption , and corruption being suppressed , and daily maistered by repentance and faith in christ , preuents sathans power : therefore : as it is best to auoide so , in the next place , if we haue sinned , let vs do so no more , lest a worse thing do befal vs , lest the lord leaue vs to satans power , euen to be smitten by euill angels iohn . chap. xiii . teacheth the deepenesse of sathan . seeing the policie of sathan is notably discouered herein , in hiding his power , cloking his tyrannie and crueltie against the soule , by tampering about these pety matters of the body , diuerting vs dangerously from the spirituall combate which satan hath against the soule , to looke onely to bodily harmes , as if wee had no soules , but bodies onely , that were in danger . may wee not hence learne the deepenesse of sathan ? doth not this teach , that sathan playes the hypocrite , making shew to helpe , when he intends most hurt , and pretending onlie to hurt the body , when he intends the hurt of the soule , should not this teach vs lesse to regard the flesh , and to haue more care for the soule : to arme it especially by prayer and repentance : to watch ouer our thoughts , &c. secret corruptions , &c. whereas we vsually pray for our cattell , which was but a policie of witches , to make vs beleeue , that by prayer they were preserued from witch-craft ; whereas indeed that blinde and ignorant prayer , was but a colour of satans help , shrowding his assistance vnder that pretence of diuine worshippe . had wee not now more need to pray for our selues , not crossing and blessing , &c. as the manner was in poperie , but rather crossing our corruptions , and mortifying our lustes , whereby wee shall best preuent the power of sathan ? chap. xiiii . and haue we not hence matter of triall , both for our priuate , and generally for the church of christ ? yea certainly ; for our selues , we may discerne , whether wee haue sauing grace , or no. for seeing ( as you haue heard ) sathan and his instruments , may doe wonderfull things : therefore let not this content vs , though we had euen a miraculous faith , seeing to such it shall be said , depart from me , i know you not , mat. . . . but rather , let vs get better euidence of sauing grace , labouring that our names may be written in heauen , luke . . and taking the true and only path of holinesse thereunto , euen true faith in iesus christ , working by loue , and keeping vs to the end , constant and vnmoueable vnto the day of christ , . cor. . vers . vlt. and seeing diuells and false prophets may do such wōderfull things , therefore learne we hence , to discerne of gods truth , and his holie spouse : namely the true church , not that that is confirmed by wonders and signes , for such is the synagogue of antichrist , but that which continues in the apostles doctrine , and fellowshippe in breaking of bread and prayer , act. . . . . &c. chap. xv. and may not the saints of god thereby learne how to behaue themselues vnder afflictions . namely , as not to presume , but that it may befall them : no faith can simply priuiledge from the correction of the almightie : so if the lord shal exercise them herewith . they are to examine the speciall cause thereof : and so , by repentance to make their peace with god. begging instantly the sanctifying of the affliction : and , so the remouall of it , as may stand with gods glorie . not measuring , either the fauor of god simply , by the remouall therof ; or his anger by the continuance thereof , or their remouall thereby . but comforting themselues , though it take away the miserable life , yet liuing and dying wee are the lords : happy if we go to heauen though in a fierie chariot . chap. xvi . how to preuent sorcerie . seeing there is naturally in euerie christian the seeds & grounds of such euills , which may draw , as by these degrees , to the approbation of this trade to vse thogh ignorātly , the very spells and charmes hereof ; to retaine vnder pretence of charitie , these cursed instruments , and so to grow familiar with them , to conceiue well of their prayers , &c. seeing ( i say ) by these degrees , & such like ; vnstable soules may easily be ensnared , and drawne on to this diuellish compact : therefore let vs learne also to preuent this fearefull league . to this end , let vs take heed of liuing in grosse and wilfull ignorance : and while wee haue the light , let vs embrace it conscionably , lest we be giuen vp for our disobedience to these strong delusions . let vs be thorowly perswaded of the prouidence of god , not onely in generall , ruling and disposing all things , so that euery creature is at his cōmand , not so much as an haire of our heads can be touched vnlesse the lord dispose . but specially apprehend we that prouidence of the almightie , whereby he hath taken the soule of man into his especiall protection ; as hauing elected vs to saluation , before the foundations of the world were laid , and that in iesus christ , to the praise of his glorious grace : that so we may neither thinke our soules to bee at our owne dispose : much lesse may giue way vnto santhans suggestion , as to haue them disposed at his pleasure : especially seeing hee hath no right thereto : nay , is the maine enemie , and murtherer thereof from the beginning , chap. . of saint iohn . and so let vs learne to resigne vp our soules daily into the hands of our god ; by casting our care vpon him : and , . pet. . daily making euen with him , by vnfained repentance . submitting daily to his blessed will in all things : and , making our requests daily manifest vnto him . contenting our selues with his gracious dispensation : and yet still hungring continually after his glorious presence , psalme . philip. . . . . corint . . . . and so committing our selues in well-doing into the hands of our faithful creator , . pet. . make we conscience especially of holie duties , as to do them , of knowledge , with all holie preparation , with all reuerence and intention , with all humilitie and obedience , especially being well perswaded of what we doe , and principally of the acceptance of our persons therein , &c. aboue the same . seeing , as whatsoeuer is done ignorantly or prophanely , is no better then a sacrifice to the diuell : so it is iust with god for this prophaning of his ordinance , to yeelde vs vp to strong delusions , euen to rest in the worke done , to flatter our selues , that the doing thereof may excuse vs for any grose filthinesse : to thinke that god will be pleased with any idoll seruice : so to make a mocke of god and his ordinances : and therefore iustly to be giuen vp to the power of satan , to the satisfying of our lusts : to abuse holy titles and prayers to the effecting hereof : and so by degrees to be brought to this execrable skill ; in steed of seruing god , to submit wholy to satan , intertaining any colourable and accursed meanes for the compassing hereof . and thus of the vses for instruction . chap. xvii . a third generall vse , is for consolation . and that , eyther in generall to the church of god. . that sathans power is limited by the lord , for the triall of the elect , and purging out of hypocrites and prophane persons out of the church ; and therfore comfort we our selues in the supreame power of our god. tread wee satan vnder our feete , as a captiue layd bound to our hands , by our captaine iesus christ. . assure we our selues ; that the power that is now so curbed , shall once for euer bee destroyed : the lord shall tread satan vnder our feet . rom. . . cor. . , , &c. secondly , here is exceeding comfort ▪ that satan cannot preuaile effectually vpon any to their condemnation , vnlesse with full consent they yeelde themselues wholy to his subiectiō . and if otherwise , he afflict them against their wils , it shall howsoeuer , turne to their good . christ wil be vnto them both in life & death an aduantage : and therfore , here is matter of exceeding comfort vnto the saints , that seeing they are not their owne , but are bought with a price , therefore none can take them out of the handes of christ. if satan therefore shall mooue them to close with him , to giue way to him , their answere is ready : they are not their owne , let him aske their master leaue : they cannot giue way to him , he comes too late ; they haue couenanted with christ iesus already ; he hath deserued all seruice at their handes , hee is sufficient to requite them , nay hee hath prouided their wages alreadie , no lesse then a kingdom is prepared for them ; yea , a kingdom immortall and vndefiled , which fadeth not . and if satan should take aduantage of our weakenesse and corruption , and therupon challenge vs to belong vnto him , to yeelde subiection to him : our answere is ready , we are not our owne . it is not i but sinne dwelleth in me : let satan therefore take my sinne , for that indeed is of him yea , he shal answere for my infirmitie , because his malice prouoked it , his cunning allured me to it . as for me , wherein i am now my selfe , i delight in the law of god concerning my inward man : i hate the euill that i do , euen worse then the diuel , and i shall desire to be found in iesus christ , that my sinne may bee pardoned , and my corrupt nature healed : that satans power may bee abolished , and corruption may bee swallowed vp of glory . chap. xviii . conclusion to the wise and humble reader . thus hast thou at length ( deare christiā ) some part of my poore obseruations , concerning this mysterie of witch-craft . wherein for thy better satisfaction , and mine owne greater humiliation : as i am not ashamed to acknowledge , that which thou canst not but discerne ; * that i haue borrowed most of my grounds : for the proofe & discouerie of the doctrine of witch-craft , from the painefull and profitable labours of the worthies of our times ▪ that haue waded before mee heerein , to confirme the authoritie thereof , against the atheisme of these euill dayes : that so each might haue the perfect honour of their owne paines . so haue i thought good , to ad such experiences and collections of mine owne partly gathered out of such treatises as to this purpose haue bene published frō time to time touching the discouery and conuiction of witches : and partly digested from particular obseruation of the hand of god , vpon parties afflicted , that so the doctrine may be made more profitable , for the edification of the church . wherein i haue spared the seueral allegations , and particular testimonies herein , least the volume might swell too much , and so proue tedious , & triuial : referring thee and my selfe , for warrant herein vnto those manifold treatises which haue bin frequently published to this purpose , and are vsually to be had vpon the stationers stalles . and if any thing ouer & besides hath bene added out of my particular obseruations from such generall passages , and priuate meditations , for the further fastning of this doctrine vpon the conscience of the wise christian , that he may not dwel in the generall speculation thereof to increase curiosity , & so nourish atheisme : but rather may bee prouoked to a more holy vse of the same , by obseruing the generall methode , and deepnesse of satan herein to ensnare vnstable soules . as i desire thē herein with me , to magnifie the free grace of god ; so i entreat them in the bowels of iesus christ , to make the vse thereof . that whereas the speculation of truth , without conscience of profiting thereby , is the means to depriue vs euē of the knowledge thereof ( which i take to bee a maine reason , why this doctrine so generally acknowledged , both by heathen & christians is notwithstanding questioned and opposed ; because it meeteth with particular corruptions and crosseth carnal , and politike designes ) that therefore thou wouldest still conioyne the spirituall vse thereof , with the knowledge of the same . obseruing herein , not so much what witches may doe for the hurt of the bodie , but what snares in the harme of the body they lay for the soule : by withdrawing the mind frō the knowledge and loue of the glorious gospel of iesus christ ; and bewitching the same , with the loue of superstition that would faine , and by this means ( as hath bin obserued ) is very likely to preuaile among vs , obseruing wisely , that such oppositions , as haue been made against this manifest truth , haue not bin so much in regard of the literall truth it selfe , as in respect of such spirituall consequence of more sacred and necessarie trueths which depend thereupon . as the power of the gospel in preuailing against witchcraft , and so therein confounding all formall worship , & popery . the effect of the gospel following necessarily vpon the doctrine , namely , the day of iudgement ; the punishment of the wicked in hell , &c. the authority of the magistrate , in punishing these hel-hounds , &c. wherein as thou mayest obserue the wonderfull wisedome of god , in confounding the craftienesse of idolaters , that while with one breath they are glad to beg this testimony from hell , for the iustifying of their hellish idolatry & worship , in aduancing of their lying miracles ; and so do approue , to this end of this doctrine of witchcraft , yet euen with another ; they would faine blow away this truth againe , because it makes to the cōfirmation of the power of the gospel , as discouering the iuglings , and treacheries therin : so let this aduice thee , not to rest in the forme of religion , but to labour to embrace the power therof : & to make vse of these spirituall obseruations : to this end . promising thee , that as i haue endeuoured to discouer some part of satans deepnesse heerein , so ( if the lord spare health & liberty ) shalt thou be shortly furnished with a more plentifull discouery of satans delusions against the whole practise of sanctification to settle thy conscience : wherof thou hast for the information of thy iudgement the some * formerly deliuered vnto thee . and so i heartily commend thee to the grace of god , which is able to builde thee further in the power of godlinesse , and so to present thee blamelesse , vnto the comming of our lord iesus christ. praying thee to passe by such faults of forme and complement , as my manifold infirmities and want of leasure may giue occasion of , and to amend such other of impression as thou shalt hereby be furnished . and so againe ; crauing thy hearty prayers for the continuance , both of publicke and priuate-libertie , i commend thee vnfainedly to the blessing of our good god , who will for his glorie reserue light in israel , for the full demolishing of the kingdom of antichrist ; and for the glorious and more perfit aduauncement of his holy sonne iesvs , in all his ordinances : to whom be praise and obedience throughout all the churches . and in whom i rest . thy poore remembrancer at the throne of grace . tho. cooper notes, typically marginal, from the original text notes for div a -e generall reasons mouing to this treatise . iam. . act. . . ioh. . . angli quasi angeli . iosh. . . . thess. . . delusions of the time . note . miracles . magistrates . r. iacobus . in daemonologia . ministers . mr. perkins gifford , north-brooke . note . lam. . . in cheshire and couentry . scot. eph. . . tim. . . esay . heb. . a a and esteeming hell as a bug-beare and puting the euill day farre from them that they may approach to the seat of iniquitie . amos . . ps. . . note . psal. . . iob . . note . rom. . note . vse of c̄uiction . why witches are kept poor . why satan for forsaketh the witch after that authority hath seized on hir why the bad witch cannot help what shee hath hurt . why though the witch bee punished , yet the affliction is not remoued . the saints subiect to this calamitie , and why . witches though they work by poyson , yet to bee punished for compact with satan . witches though they lie yet to bee conuicted . willing lie . why they lie . witches though they vse salues and prayers yet be conuicted of sorcerie . gen. . discontent in the heart of man. curiosity true miracles . prophets & apostles how they wrought miracles . christ iesus how he wrought miracles . concerning illusions . reall workes . . thess. . . deut. . note . how to preuent despaire . obiect . ans. note . markes of the secret couenant . and blind charitie . note . . tim. . . note , note . note . of the cōvening of wiches into the church . in daemonology . approbation of the couenant . kissing of backe-parts . information in the rules and mysteries of his art. accounting for profite . renouncing baptisme . sacrificing of their bloud . carnall and familiar conuersing with them . satans policies herein in respect of witches . vses herein to the saints . prophanesse reproued . superstition cōdemned . priuate praying in publique exercises taxed . customary and formall worship reproued . instruction to wall in great feare in gods house . to serch & subdue the heart to worship god in spirit ▪ publike worship to be tried by the heart . to recant vs from the loue of the world . reproueth pompous & carnall decking of god his house . here reproued carnall & merchantlike teaching . . per. . . ezech . note . faithfull teaching iustified . mat. . gal. . . desperate estate af secure ones . instructiō to professe christ publikely . . pet. . damned crue taxed . state-christians condemned . as rather seruing the diuell then god. note . authority aboue and cōtrary to the word , reproued . absolute subiection to man cōdemned . diuers idolatries of the world reproued . as the homage to sathan . iac. . . hypocrits condēned . pet gala. matth. . eccle. luk . . pet. . iude . mat. . rom , , mat. . 〈…〉 . cor . phil. . phil. . phil. . . . pet. . . . pet. . phil. . . . cor. . . cor. . . iam. . . psal. . heb. . rom. . . lue. . . cor , . rom. . . cor. . . triall of sinceritie . mat. . . vse of the ceremony of accounting with his proselites , sathan herein blasphemously imitats god , vsurpeth the offices of christ. how the witches are deceiued hereby . note . conuictiō of idle ministers hereby . esay . note . iud. . stumbling blocke to the separation . stumbling blocke to the familist and anabaptist . policie in renouncing the outward seale . in causing the ignorant to rest therein . to build saluation vpon visible means . vse of the sacrifice of bloud . to the witch . vse to the world of condemnation . of deceit ; heretickes . papists herein deceiued . practise of papists . vse of kissing satans back-parts . the glorie of popish religion it shame . of incubi & succumbi . how satan may haue carnall copulation with witches , and of the effects thereof . the witch how deceiued hereby . how others are deceiued . god robbed of the glorie of his iustice . occasions of repenting of the bargaine . how sathan dealeth herein . making glorious proffers . vsing strange terrours . feareful apparitions . note . two kinds of witch-craft . how satā knoweth things to come , and how farre . by aquaintance with the scriptures . by skill in nature . by his presence in most places . by his power in putting euill purposes into the minde . by his nimblnes & agilitie . by diuine reuelation m. perkins how god knoweth things to come , and how satan actes . . thess. . . note . diuinatiō by slight of birds condēned . diuinatiō by entrals of beasts wicked . mat. . . . predictiōs by what creatures vnlawfull . diuinatiō by starres vnlawfull reason . esay . . dan. . . obiect . . answ. reasons why. obiect . . answ. note . astronomy how far lawfull grounds vncertain . reason . note . obiect . . answ. vse to students . to all christians to physisitians and chirurgeons : no zodiack nor signes . letting of bloud by obseruation of the signe condemned . obseruation of daies and times condemned . obseruation of dreames , how lawfull and vnlawfull . how to discerne betweene diuine & diabolical dreames . kind of dreames . diuine . natural . from complexion . from condition of sinne . diabolicall . how the sybilles spake of christ. diffrence betweene diuine & diabolicall prophecies of christ. note . act. . no diuine dreames now to be expected . . tim. . . examination of diuination by lots . ciuill lots lawfull . sporting lots vnlawfull . diuining lots vnlawfull . of satans deceit by answering in the shape of a dead man . sam. . that the apparition vnto saul was diabolicall , & not reall samuel . reu. . . answ. to obiections confutation of walking spirits . note whē miracles vsed . obiect . answ. of satans fore telling without means by possession . obsession vses hereof . differēce betweene diabolicall trances & the gift of prophecie . of enchātment , and it vnlawfulnesse , i proued by the effects . note . by the word . nu. . . by the nature of a charme . a charme , what . words of charmes , either obscure & barbarous obiect . answ. or blasphemous knowne charmes . imagination reiected . infectious lookes disclaimed . obiection of iacobs sheepe answered . obiection of the basiliske and wolfe answered . obiect . . answ. obiect . . of the parties . of scripture char . word how effectual . hebr. . note . word comonly made a charme . characters , images , &c. cōdemned . rome . scratching vse , to decline these meanes . obiect . answ. that we relie vpon paysicke : therefore why not on these charmes ? note . of sorcerie by lugling , it properties . eye how deluded . gal. . that iuggling is sorcery . that iuggling is not by opticke skill . egyptian enchanters onely deluded the eye . heere are excluded , lunatickes . demoniackes . two sorts of them . actes . superstitious persons . note . how satan baitesmen and women diuersly to this trade . note . note satans policie in suiting variety of times with seuerall baites . oracles ceased . . cor. . galat. . . cor. . . galat. . reul . . . . cor. . . tim. . . tim. . reuel . . reu. . reu. . coloss. . . thess. . reuel . . verse . . th. . philip. . iames . note the ground of idolatrie . note . bellarm. ose. . plutarch . . thess. . . . . reg. . luke . scot. & alij vse . of the places where witches haunt , in what places witches most abound , and how . policie of satanin limiting of his power to bad witches . to good witches or blessers . gods wisdome in this diuersitie . in confoūding the vnbeleeuing world repētance excluded , in condēning the witches . witches for the most part women . of the bad witch . why bad witches vse cursing . sathans policie to deceiue others . what good witches are with their power . sathans policie heerein . of the power of blessers , in healing and restoring stollen goods , whether it be of god. proued by the time. secondly , matter of reuelation reuelatiō of what . thirdly , maner of reuelation fourthly , by the end of this reuelation . fiftly , not warranted by the word . note . note this . by the strāge torments vpon them . note . note . of the couenant of the blesser , namely , that she must bee credited . note . note . psal. . note the policie of satan in times of knowledg . note . note sathans cunning . note the ouer-ruling power of god. note this . note . . tim. . . . note . note . vse . the good witch most dāgerous . notes for div a -e of the power of witches . the power of wiches restrained , by the lord. in regard of the elect . in respect of the wicked . sathan doth many things without the witch . note . gifford by his skil . note . note . deluding the witches senses . how peter came out of the prison , the doors being shut . refutatiō of that cōceit , that the soule returnes to the dead body restraint by composition . restraint by the faith of the patients . fiftly , restraint by the magistrat first quere note . sathans policie heerein . second quere . gods chidren may be afflicted by witches in bodie . in soule . eccl. . . why gods children may be chastized by witches iob. . . actes . the wicked heereby stumbled . note . note . note satans policie in the affliction of the saints . diffrence betweene the godly & the wicked in their afflictions . math. . psal. . . difference in the cause . note . difference in the measure . difference in the issue . wherein the witches power is enlarged . actions cōcerning their persons . speedy motion . inuisible . note . what the witch can do towards others . note . iob. . note . note . possession of naturall medicines . sathans policie heerein . of praiers note . note . note . note satans policy heerein . note . note . note this . vses . . satans triumph . . gods glorie . gods wisedom herein . satan the authour of discouerie . note . by vsing the blesset to discouerie . os. . . of lawfull meanes of detection : and first of presumption . note . proofes hereunto . note . note satans policie herein gods ouer-ruling hand herein . authoritie of the magistrate . in demonologia . iew. that sorcery may bee preuented . preseruatiues for persons . how to renounce nature . how to be in christ. note . iude . gala. . witches will not indure this vsually . be liable to his malice . first by an holie dedication . apostolike power herein . refuted , reason . reason . marke . . obiection from the lewes answered . mat. . acts . obiection from the promise answered . obiection from experience answered . . thess. . . colloss . . . . tim. . proued false by the means imployed in them . note . an obiection answered . note ▪ the error of papists . reliques of saints reiected . . reg. . . act. . . act. . . signe of the crosse disclaimed herein , other remedies reiected , as holy water , graines , &c. exorcisme refuted . quaere . concerning the releeuing of witches . esay . . tull. ne noceant . note . prooued . note . mans law reformed herein . anno . iacobi notes for div a -e first the atheist . zach. . . math. . . tim. . , . . thes. . gal. . . . cor. . heb. . . heb. . . rom. . . rom. . phil. . . matt. . . psal. . how to resigne vp our selues into the hands of god. . cor. . iohn . * * as his maiesties daemonologie , mr. perkins , mr. gifford , and others . * * in the first part of the christians dayly sacrifice . a theological discourse of angels and their ministries wherein their existence, nature, number, order and offices are modestly treated of : with the character of those for whose benefit especially they are commissioned, and such practical inferences deduced as are most proper to the premises : also an appendix containing some reflections upon mr. webster's displaying supposed witchcraft / by benjamin camfield ... camfield, benjamin, - . approx. 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a theological discourse of angels and their ministries wherein their existence, nature, number, order and offices are modestly treated of : with the character of those for whose benefit especially they are commissioned, and such practical inferences deduced as are most proper to the premises : also an appendix containing some reflections upon mr. webster's displaying supposed witchcraft / by benjamin camfield ... camfield, benjamin, - . webster, john, - . displaying of supposed witchcraft. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng theology, doctrinal -- history -- th century. witchcraft. angels. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion imprimatur liber hic ( cui titulus , a theological discourse of angels , &c , ) geo. hooper r.d.d. gilb. arch. cant. a sacris domesticis . sept. . . a theological discourse of angels , and their ministries . wherein their existence , nature , number , order and offices , are modestly treated of : with the character of those , for whose benefit especially they are commissioned , and such practical inferences deduced , as are most proper to the premises . also an appendix containing some reflections upon mr. webster's displaying supposed witchcraft . by benjamin camfield , rector of aylston neer leicester . london , printed by r. e. for hen. brome , at the gun , in s. pauls church-yard , . to the right honourable , my noble lord and patron , iohn , earl of rutland , &c. as also , to the right honourable , iohn , lord roos , his majesties lord lieutenant for the county of leicester . may it please your honours to pardon the presumption only of this address , and i shall not offer at any apology , either for the publishing or the dedication of the ensuing treatise ; remembring the just and smart reprehension , which m. cato gave upon occasion to a. albinus , for chusing rather to deprecate a fault than to be without it : for who , saith he , compell'd you to commit that , which you should ask forgiveness of before the doing it ? — there is not any thing of surprizal force , or necessity , in a matter of so deliberate and premeditated a choice : and therefore no excuse sufficient to palliate the transgre●sion . the subject here insisted on is neither trite in our language , nor unprofitable ; and but too suitable to that atheistical and degenerate age we live in , wherein the general disbelief of spirits ( divine and humane , angelical and diabolical ) may well be thought the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ground and introduction of all that irreligion and profaneness , which naturally enough follows upon it . 't is a design , evidently comporting with the subtilty and malice of our grand adversary , to promote and countenance this infidelity in all the parts and branches of it , that he may pass hi●self unsuspected , whilst he thus at once destroys the object of our worship and adoration , roots up the very capacity of vertue and piety within us , quashes all the hopes and fears of a world to come , and takes away the ministers , which providence hath order'd and commissioned for our present discipline , security , and com●ort . nor is the success of these his most pernicious endeavours small and inconsiderable . men immers'd in body , and depraved with vicious customes and the debaucheries of sensual appetite and lust , are easily tempted ; first to undervalue themselves , and that excellent being , the breath of god , which lodgeth in them ; and t●ence begin to doubt of or deny a deity , and laugh at the tales of immaterial substances , as the romantic and vain supporters of a fond and groundless awe and superstition in the world. so they will do , 't is like enough , at what is said in the following pages of angels in particular . but then it may be worth the while to observe , ( for the caution and safety of all , at least , whose vitals are not yet tainted with the infection ) not only , how boldly they contradict the many plain and repeated declarations of sacred scripture , which christians certainly should reverence ; but how unreasonably cross they appear to the strongest current of traditionary belief among the best of men. next , for the method and way of handling what i have undertaken : it is not , i confess , curious and affected , and yet not altogether careless , but such , as the text prefixed most fairly suggests ; and may competently serve , i hope , both to the satisfaction and ease , the edification and delight of unpr●judiced readers ; and that the rather ; because i have endeavoured to represent every thing according to its proper evidence , of certainty or probability only , neither vainly dogmatizing in matters unrevealed , nor sceptically slighting of any intimations giv'n us by divine revelation . and now , for the dedication : i cannot say the book it self needs any other guardians than the angels contained in it , however the author may ; and , as there are none better qualified for his protection than your lordships , so there is none to whom he could more chearfully apply for shelter : but in this his design , i am sure , is honest and dis-interested , being only to testifie his bounden gratitude to your honours , ( under whose patronage and good encouragement this treatise was conceived and finished , and he hath lived for fifteen years ) and then to satisfie an innocent ambition of publickly subscribing himself . your lordship's ever-obliged chaplain , and most humble servant , b. camfield . to the reader . courteous reader , for such , in course , i presume thou art ; i had once thought to have pass'd thee by , without this accustomed formality of a salutation , the whole discourse being design'd intirely for thy use and pleasure , and the matter wholly in thine own power , whether thou wilt be at the little cost of purchasing and labour of perusing it : and generally methinks the epistle to the reader somewhat resembles that trumpet-officer before a show or play-house , whose part it is to tole in passengers , by relating to them , what wonderful rarities are to be seen within . now i have not the vanity of commending mine own wares , nor yet the ambition of getting some popular name , in verse or prose , to do it for me , nor indeed any such conceit of the performance , as to be much troubled , if thou shalt think but meanly of it . all that i aim at therefore in this short preface to thee , is , to remove a prejudice from the su●ject it self here treated of . a generation of men there is , who would have all the talk and enquiry about angels and spirits to pass for old-wives stories , or at best the waking-dreams of persons idly disposed ; and those who have been taught to believe otherwise in the main , are yet apt enough to look upon them as a nice or barren speculation . now , what pity and shame is it , when the holy scriptures have told us so much and plainly concerning this excellent sort of creatures , and the good turns we receive continually from their attendance and ministry , and the admirable vertues we have to copy out in their example ; and we christians profess to expect the happiness of being made like unto them , and bless'd hereafter in their society ; we should yet continue so profane , and sceptical , and indifferent in our belief , esteem , thoughts , and speeches about them ? i have said enough , i hope , in the following pages somewhat to abate , or cure this distemper , in those that are capable of it ; however , to prevent the contagion from such , who are yet sound and free . and whether i may have gratified or displeased thee and others in the attempt , i know not ; but shall have satisfaction sufficient , from the conscience of honest endeavou●s in the case , to content and to please my self : and so i bid thee heartily , farewel . only here at parting , since it comes into my mind , i leave thee , at all adventures , an old verse to construe and chew upon . carpere vel noli nostra , vel ede tua . a table of the chief contents . the introduction and partition . page ch ▪ . of angels in general . . sect. . that there are such real subsistences . . sect. . that for excellency they are above us . . ch. . of the nature of angels . . sect. . spirits . . sect. . created . . sect. . intellectual and free , powerful , agile , and immortal . . ch. . of their number and distinction . . sect. . of their multitude . ibid. sect. . of their order . . ch. . of the offices of angels . . sect. . their ministry unto god. . sect. . their ministry unto christ. . sect. . their ministry to the whole world , especially of man-kind . . sect. . their ministry to the faithful . . sect. . an objection touching the superfluousness of their ministry removed . . ch. . the character of the persons , for whose good especially they are commission'd . . sect. . heirs of salvation . . sect. . a farther account of the same , and therein of things necessary to salvation . . ch. . practical inferences from the whole . . sect. . the christians priviledge and comfort . ibid. sect. . the christians dignity , not to be despised . . sect. . why no more mischief don● in the worl● ; and why so much permitted notwithstanding the presidence of angels . . sect. . no disparagement to ●ny to minister ●nto , and serve others . . sect. . angels to be revered , but not adored . . sect. god in and for them to be admired and glorified . . sect. . why and how the minist●y of angels is to be obliged by us . . the conclusion with prayers . . the contents of the appendix . for the reader 's ease and benefit i have pointed to the chief contents already in the margin , as so many rests and pauses for his thoughts , as here i present him with a view of them together . the occasion and scope of these reflections . page . the denial of spirits a step to atheism asserted and justified against master w. . dangerous positions of master w. against the idea of a spirit , and of god. . self-study and reflection the right and ready method to the notion of spirits . . master w's contradictions both about body and spirit . . the humane soul excluded by him from his disquisition about angels for three pretended reasons . . this method of procedure unreasonable . . master w. confounds imagination and intellect , which else-where he knew well to distinguish . . master w. asserts the incorporeity of the humane soul. . an examination of his three reasons for excepting the humane soul from this enquiry . . of his first reason . ibid. a short comment upon genes . . . concerning mans original . . of his second reason . . an explication and vindication of eccles. . — . from atheistical and profane epicureans . . of his third reason . . master w's speculations about the corporeity of angels and how he blunders in the stating of this enquiry . . the critical point of the present controversie . . god a most simple and absolute spirit , but yet not th● only spirit . . angels are not such spirits in perfection as god i● , and yet truly spirits . . mr. w. asserts devils more spiritual than he allows other angels . . his mighty arguments against the incorporeity of angels examined and found weak . . rules and laws of bodies ineptly applyed unto spirits . . the difficulty of explaining the manner of things must not make us deny , what is otherwise evident . . some texts of holy scripture considered and vindicated from master w's exceptions . . saint mark , . . . cor. . . . psal. . . ibid. his clear reasons against the scholastick interpretation of this last text proved defective . . of angels and their ministries . hebrews . . are they not all ministring spirits , sent forth to minister for them who shall be heirs of salvation ? the introduction and partition of the ●nsuing discourse . the chief scope and design of the apostle in this chapter , is to declare the exaltation and preference of christ jesus above the angels . to which purpose , ( not to lead you through the whole contexture ) in the verse immediately before-going , he thus argues , but to which of the angels said he at any time , sit thou at my right hand , until i make thine enemies thy footstool ? so god had said expresly to this his beloved son , psal. . thereby to intimate that peculiar state of royal majesty and honour , whereto he had advanced him . but he never said the like to any of the angels ; no not to the most excellent among them all : they are not therefore lords , like him , but servants under him , for the good of his disciples . so much the interrogation of the text imports , with emphasis , leaving the matter to be decided by the reader 's judgment , and making an appeal to every one upon it , as in a case known and granted . are they not all [ that is , undoubtedly all the angels are ] ministring spirits , sent forth to minister for them who shall be heirs of salvation ? abstracting then from the coherence of the words , we will observe , for the more orderly and profitable consideration of them , these six points . first , the persons spoken of [ they ] the angels , in the precedent verse , as to their name [ angels ] and the certainty of their existence , [ are they not ? ] secondly , their nature , [ spirits . ] thirdly , their number and multitude , [ all ] and therein their order and distinction . fourthly , their function and office , [ ministring spirits , sent forth to minister . ] fifthly , the character of such , for whose good and benefit this their ministry is chiefly intended , [ for them who shall be heirs of salvation . ] and , lastly , by way of application , those practical inferences , which are most proper and pertinent to be made from the whole . in which severals now that we may proceed with due success , i do here , in compliance with the well-grounded piety of the ancients , prefix the prayer of a learned divine in his proem to cases of conscience about this very subject . lead us , o lord our god , into the right way , we beseech thee , and direct our goings by thy good angels ; but command the evil ones to be , as far as is possible , removed from us : amen . chap. i. of angels in the general . i begin with the persons here spoken of . angel is a greek word made english , and it signifies a legate , embassador or messenger employed upon another's errand . so of the disciples of iohn the baptist , whom he sent to enquire of jesus , whether he was indeed the christ , it is said , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] when the angels , or messengers , of iohn were departed . — but the word is more restrainedly taken , both in holy scripture , and our common way of speaking , for a peculiar and divine sort of messengers , certain coelestial spirits made and commissioned and employed by and under god. concerning whom , all that i shall offer under this head , will be , . that there are such real subsistences ; and , . that they are of a rank and degree above us ; a more excellent sort of beings than men are . sect . . that there are such real subsistences . . that there is such a species of beings , that there are such [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] real and external subsistences , and that they are not [ ●mia rationis ] notions only , creatures of our brain , chimera's of our fansie , or impressions made upon the imagination , or meer dreams and appearances , or vis●o●s , or a noise in the air , as * some have represent●d ; nor yet only certain divine in●luences and inspirations , or certain a●fections and dispositions in men , v●rtues or vices , as † others have conceived ; but true , personal and p●rmanent subsistences , that have of themselves a real , p●rfect , and actual being . the sadduc●es say [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that th●re is no r●surr●ction , neither angel n●r spirit , act. . . they believed that there was a god , ( saith grotius ) but nothing else besides , which was not perceptible by their bodily s●nses . they looked not on angels as really subsisting , nor on the soul of man as continuing af●er its separation ●rom the body , and consequently denyed a re●urrection . but the following words ( as he w●ll observes ) seem to intimate their opinion of angel and spirit , as one and the same thing : the pharisees confess both : [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] not making three distinct particulars of the before-named , but two onely ; which is also favour'd by the verse immediately succeeding [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] if a spirit or ●n angel have spoken to him . — where those two words are equivalent . it seems very strange now to conceive , that the sadd●●●es should say , there were no angels or spirits , whom all agree to have owned the five books of moses , wherein are many evident reports on record of their appearances and operations ; and more wonder still , if what iosephus is said to relate , be true of them , that they received [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] all the scriptures of the old testament , and rejected onely [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] unwritten traditions . — and therefore the learned and judicious suppose , that their meaning was , not to deny , [ angelos esse ] that there had been and were angels , so call'd ; but onely , [ spiritus esse immortales , & per se subsistentes ] that they were immortal and self-subsistent spirits , looking upon them but as certain apparitions ●or a time , and such as vanished away , when their embassie or message was dispatch'd . and yet the whole story of the bible is a sufficient confutation of this vain conceit also , which tells us those things of their nature , multitude , order , ministries , rewards and punishments ; from whence we must needs conclude them to have a real , personal and permanent subsistence . i will not go about to mention the particulars here , because they will be plentiful enough in the following parts of this treatise . it shall suffice therefore to set it down , as a point [ de fide ] clearly deliver'd in the holy scriptures , from whence we have all our certain and distinct knowledge about the angels , that there are undoubtedly such beings . maximus tyrius enquires of those , who doubted of socrates his daemon , whether ever they had read homer speaking of the same thing under other names , as minerva , iuno , apollo , eris , and such-like , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he calls them ; not that they were such , as described by the poet , but that those names imported certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , assisting of excellent persons both sleeping and waking : and then he concludes his conviction thus ; if once thou thinkest that there are no such beings , take notice that thou must proclaim war against homer , and renounce oracles , and prophecies , and disbelieve credible reports , and declare against dreams ( with their interpretations ) and at last bid adi●u to socrates . i may with greater authority ask our modern sadduce●s , whether ever they have read the book of god , and therein observed the many and various passages concerning angels set down at large ? and seriously admonish them to beware in time , how they oppose or dispute against moses and the prophets , christ and his apostles : in like manner as our b. saviour said to their ancestors , ye do err , not knowing the scriptures , nor the power of god : or as s. mark hath it , do ye not therefore err , because ye know not the scriptures , neither the power of god ? sect . ii. that th●y are for excellencie above us . i add ( . ) that they are of a rank and degree above men. man is the top of the visible creation , to whom god hath given dominion over the works of his hands , as the psalmist witnesseth . and therefore our b. saviour puts the question , as to other creatures , are ye not much better than they ? po●nting to the fowls of the air : and the apostle s. paul , having mentioned a law providing for ●ea●ts , comm●nts thus upon it ; † doth god take care for oxen ? or , saith he it altogether for our sakes ? — and before them iob's friends ; bildad , not without indignation , wheref●re are we accounted as the beasts ? and elihu positively , god our maker teach●th us more than the beasts of the earth , and maketh us wiser than the fowls of the heaven . with all whom agrees well that of ovid , sanctius his animal , ment●sque capacius altae d●erat adhuc , & quod dominari in caetera possit . factus homo est . — that also of iuvenal , — separat haec nos ( i. e ratio ) à grege mutorum , atque ideò venerabile soli sorti●●●ngemum , divinorúmque capaces , &c. sat. . man is no fort●●●nous , careless and uncontriv'd piece of work , hundled up in haste , as seneca hath it ; but such as nature hath none greater to glory of among her rarest and most exquisite draughts . cicero also to a like purpose : animal hoc , providum , sagax , multiplex , acutum , memor , plenum rationis & consilii , quem vocamus hominem , praecl●râ quâdam conditione generatum à summo deo , &c. lib. . de legib. hierocles placeth him between heaven and earth , as participant of both lives , the lowest of superiour , but the first of all inferiour beings ; and by the possession of vertue or vice becoming by turns [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] a god , or a beast . he hath indeed his body in common with the beasts ; but his soul and reason with the gods , as epictetus tells us . — this briefly of man's excellency . but yet no disparagement to him , the angels are his betters . thou hast made him a little lower than the angels , saith the psalmist : which our apostle applies even to christ too , wi●h reference to that mortal nature of ours which he assumed . we may therefore note our b. saviour's climax , when he speaks of the uncertainty of the time of future judgement : but of that day and hour knoweth no man , no not the angels of heaven . — where , if angels were not supposed beyond man , it had been ●lat and dull to have added , — no not the angels of heaven . and as they excel us thus in knowledge , so also in power and might . whereas angels , saith st. peter , which are greater in power and mig●t . — when the h. scripture would set sorth the excellency of manna , wherewith god fed the israelites in the wilderness , above our daily-bread , it calls it , angels's food : and st. paul adds the tongue of angels , as a gradation beyond that of men ; though i speak , saith he , with the tongues of men and of angels . and , to express the beautiful and amazing lustre of st. stephen's countenance , when he had spoke like an oracle , 't is said of him , they s●w his face , as it had been the face of an angel. hence it is , that the name angel is given as an honourable bearing to those , whom god hath taken up to the greatest dignity among men. thus it is communicated to the chief priest under the law : the priest's lips should keep knowledge , and they should seek the law at his mouth : for he is the messenger [ or angel ] of the lord of hosts . and to the prophets : the angel [ or messenger ] of the lord that came up from gilgal to bochim is supposed to have been some extraordinary prophet . haggai is called the lord's messenger [ or angel ] delivering the lord's message to the people . and malachi , which signifies an angel , is that prophet's name , whose writings conclude the old testament . some indeed have thought the author of that book to have been an angel , and not a man : but the hebrew rabbi's tell us , it was ezra the priest and scribe . whence i●nathan the chaldee turns the beginning of that prophencie after this manner : [ onus ●●rbi domini super israel in manu malachi , cujus nomen vocatur ezra scriba . ] the burden of the word of the lord upon israel in the hand of malachi , whose name is called ezra the scribe . the lxx . read it [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in the hand of his angel. again , it is given to iohn the baptist , who was greater than all the prophets , that went before him , the immediate prodromus and harbinger of our b. saviour : behold i will send my messenger , and he shall prepare the way before thee . which we have in s. mark ; behold i send [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] my angel before thy face . — nay , it is given to christ himself , whose shooe-latchets he was not worthy to unloose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the greek reads that of the prophet isaiah , ch. . . verse : the angel of god's presence , ch. . . and , the angel of the covenant , as the prophet malachi stiles him , ch. . . ( and the very name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. gospel , hath some relation hereunto ) concerning whom the fathers , as well as many later divines , interpret sundry passages of angelical appearances in the old testament , as precursorie types , and pledges of his future epiphanie and incarnation ; [ which i take occasion here to advertise , once for all , because i shall hereafter wave the notice of it . ] s. paul useth it as an hyperbolical commendation of that transport of affection , wherewith the galatians at first entertained him : ye received me as an angel of god — and our b. savi●ur from heaven bestows it as a title of pre●minence upon the chief governours settled in the christian church upon earth , in his epistles directed to respective heads of the seven famed churches of asia : to the angel of the church of ephesus — to the angel of the church in smyrna — to the angel of the church in pergamus , &c. touching which i refer the reader to dr. hammond's learned dissertations of episcopacie , and his vindication of the same . — yea , it is a stile beyond that of apostle or king , than which we know none greater among men. though we or an angel from heaven preach any gospel — saith st. paul , gal. . . mentioning an angel from heaven as the more exalted and eminent . and the woman of tekoah doubts not thus to commend king david : my lord the king , saith she , is even as an angel of god. and again , my lord is wise according to the wisedom of an angel , to know all things that are in the earth . to end this argument , this is the description of our future state of glory and happiness , far beyond any in the present life , that we shall be then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] as the angels of god in heaven , and [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] like or equal to the angels . hi●rocles useth the same word , with others that answer and agree to it , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and tertullian mentions [ animam in regno dei reformatam & angelisicatam ] an angelisied state . now since our ex●ellency , our highest and most perfect ●state is but to be as the angels , they must needs be granted ●ar above us here , as bishop andrews well infers . nay , let me add one thing yet farther . the h. scripture sometimes calls them c●ds , [ elohim ] as origen also notes : and so aristotle , and other philosophers have also stiled them ; meaning yet [ minores & à summo deo factos deos ] l●sser and made-gods , as plato speaks ; or as hesiod calls the he●o●s ▪ [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , s●mid●os ] demy-gods ; or , as se●●●● , [ inferioris notae ] and from ovid , ( de plebe deos ) petty and under-gods , over whom the supreme deity is king : or ( populares deos ) as an●isthenes cited by lactantius , popular and plebeian gods. — plutarch entitles a discourse of his de daemonio socratis ; but apuleius on the same argument de deo socratis , whom he calls also his amicum numen . plato de●ines a daemon or angel to be ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a middle sort of being between god and man ; and max. tyrius to the same purpose ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ) a substance more excellent than man , but inferiour unto god. we have there●ore abundant proof and conviction , that the angels are a sort of beings transcendent unto us men , the b●st of men , and that in their best condition upon earth . indeed the apostle's way of arguing in this epistle to the hebrews is a sufficient demonstration of as much : for he gives the proo● of christ's deity and exaltation next to god the father by his being above the angels , ch . . and then expresseth his great condescension to us mortals , in that passing by the angels , he took on him the seed of abraham , and tasted death for every man , ch . . chap. ii. of the nature of angels . proceed we now , secondly , to enquire into their nature ; as they are here called ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) spirits : for this , as s. augustine notes , is the name of their nature , as the word angel more properly relates to their office ; even as man , saith he , is a name of the nature , souldier or praetor of office. and to this purpose we have it ver . . before the text ; of the angels , he saith , who maketh his angels spirits , and his ministers a flame of fire . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an immaterial fire , as one of the greek writers phraseth it . god himself is the one and onely uncreated , and the angels are created spirits . substantiae spirituales , as tertullian also calleth them , whatever he thought of their incorporeity . here brie●ly we must examine what a spirit is , and then , what kind of spirits angels are . sect . i. spirits . not to search into the different significations of the word [ spirit ] , as it is sometimes taken , we mean by it here , according to the most proper and known acceptation and use of it ( which is the best rule of speech ) an incorporeal or bodyless being , endued with understanding , will , and active power . and whatever incompossibility , jargon or non-sense some haughty scorners have talked of , in the notion of an immaterial or incorpor●al substance , ( as if the words flatly contradicted and destroyed each other , and were such as , however men put together , they could never have the conception of any thing answerable to them ) those , who have inured their minds to a more sober thoughtfulness , and skill the difference between intellect and imagination , find it as clear and distinct , and no whit more intricate , perplexed , or difficult , than that which the ablest philosophers can give us of a body : the immediate attributes or intrinsick properties of the one being as plainly and easily intelligible , as of the other ; and naked essences we have no knowledge of . essence or being is the common term , under which all things are represented to our minds , and we distinguish them only by their proper and peculiar adjuncts or attributes , and from thence divide them into their respective classes , of substances and accidents , [ entia per se & per aliud ] material and immaterial , corporeal or incorporeal , [ res extensa & res cogitans ] or whatever else it is that others chuse to describe them by , for i list not here to enter upon that controversie . theodoret in his dialogues hath enough to serve my turn . q. what are the properties of the soul or spirit ? a. to be endued with reason , simple , immortal , invisible . q. what is proper to the body ? a. to be compounded , visible , mortal . spirit stands opposed to body : we read , when the disciples were affrighted , supposing they had seen a spirit , iesus said unto them , behold my hands and my feet , that it is i my self ; handle me and see , for a spirit hath not flesh and bones , as ye see me have . in the same phrase as homer speaks of the souls of the dead , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and to a like purpose the platonist : the natures of demons are not flesh , nor bone , nor blood , nor any thing else that is corruptible and capable of dissolution or liquefaction . it is remarkably explained in the nazaren's gospel , cited by ignatius and eusebius [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] a bodyless demon , or spirit without a body . and accordingly dr. hammond here paraphraseth it , [ ye doubt or suspect me to be a spirit without a body : it is very i , body and soul together . but lest any should here object , that in some manuscripts the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ which also we find elsewhere , s. matth. . . and s. mark . . ] a spectrum or apparition , [ though , i conceive , that supposeth our doctrine of spirits ] they may please to note farther , how the apostle s. paul contra-distinguisheth these two , [ flesh and blood ] on the one side , and [ spirits ] on the other : for we wrestle not against flesh and blood , saith he , but against spiritual wickednesses , or wicked spirits , as the syriac there hath it . a spirit is a being which we cannot touch with our hands , or see with our eyes , as we do bodies ; which is not the object of our external senses , nor can be pointed at with the finger , or pictured out to us in its proper nature , there being nothing like it in the whole visible world of bodies , and nothing so near of kin to give us any sensible resemblance of it , as the wind , or animal spirits are , whose force and power we feel , but yet cannot behold either of them . whence probably [ anima and animus ] were derived from the old greek [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] but the most positive , best and easiest conception we can frame of a spirit , is certainly by reflecting upon our own souls . for the soul of man is also a spirit . the spirit of man within him , opposed to his body of flesh. and they are strangely out , who take the measures of man by his outward appearance and carcase only . solomon speaks of man's dissolution , with reference also to his original . * then shall the dust return to the earth , as it was , and the spirit shall return unto god that gave it . agreeable to which are those excellent verses of ph●cylides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i.e. our spirit is the gift and image of god. for we have our body out of the earth , and as to that part all of us being dissolved into the same , become dust again ; but then heaven receiveth our spirit again , which came from thence . the words of lucretius do fitly enough express as much , provided onely that we construe them in a diviner sense , than he intended ; cedit item retrò , de terrâ quod fuit ante , in terras ; & , quod missum est ex aetheris oris , id rursùm coeli rellatum templa receptant . when our b. saviour had cried out on the cross , father , into thy hands i commend my spirit , he gave up the ghost , saith the text , that is ( emisit spiritum ) he sent forth his spirit : ( and ghost is the most proper word for a separated or departed spirit . ) accordingly we read of the spirits of just men made perfect . now the spirit or soul within us is the principle of all our thoughts and knowledge , of all our will and choice , of all our life and motion . these then are the proper attributes of a spirit , understanding , will , and vital motion ; or self-activity , and power of moving other things . and this notion we shall find applicable both to god and angels . when we speak of god , we must think of nothing material ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) neither dimensions , nor , colour , nor figure , nor any other bodily passion . we may indeed define him [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] the most conspicuous beauty , but not a beautiful body . he is a spirit ; ( and the spirit of man his imperfect image . ) and by so affirming we not onely exclude him from the number of visible , sensible and corporeal beings , whose understanding and knowledge is infinite , who wills and nills , chuseth and refuseth according to that infinite understanding and knowledge , who hath life in himself , and acts according to his will and choice ; a being of most soveraign wisedom , goodness and power . such is the idea of the most excellent spirit . thus anaxagoras defined him ( infinitam mentem quae per scipsam moveatur ; ) and thus he is , described by cicero , ( mens soluta & libera , segregata ab omni concretione mortali , omnia sentiens & movens . ) in like manner angels are spirits , that is , living and understanding beings , capable in a more eminent way and manner than our souls are , ( by reason of their bodily cloggs and impediments ) of knowledge , will and action . the soul separated from the body is the clearest representation we can have of a spirit or angel . whence bellarmin saith very well , that an angel is ( anima perfecta ) a perfect or compleat soul ; and the soul is ( angelus imperfectus ) an imperfect and incompleat angel. onely the soul of man perhaps hath that intrinsic habitude and inclination unto body , which the angels have not . the soul , saith dr. more , consider'd as invested immediately with that tenuious matter which is her inward vehicle , hath very little more difference from the aerial genii ( or angels ) than a man in prison from one that is free ; or a sword in the scabbard , from one out of it ; or a man that is clothed , from one that is naked . a soul is but a genius in the body , and a genius a soul out of the body . thales , pythagoras , plato , and the stoicks call these beings [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] souly substances , ( if i may so speak ) and the peripatetick school generally [ formas abstractas & separatas ] so that we may pertinently enough stile them [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the most sacred choire of bodiless souls or ghosts . s. chrysostom i am sure frequently names them [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] bodiless powers . hereunto well agrees the distribution which apuleius gives us of daemons or genii ; viz. such as were sometime in an humane body , and such as were always free from the bonds of bodies . [ and so plutarch , in the person of ammonius the philosopher , makes two sorts of them , souls separated from bodies , or such as never dwelt in bodies at all . ] of the former sort he makes , . the soul of man , [ etiam nunc in corpore situs ] even now in the body . whence some conceived , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dici , quorum daemon bonus , i.e. animus virtute perfectus est . [ and so m. antoninus often calls the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. . s. . l. . s. . &c. and so others also speak , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , h.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . suidas ex innominato . ] . the humane soul [ emeritis stipendiis vitae corpore suo abjurans ] dismiss'd and parted from its body by death , whom the ancient latines , as he saith , call'd lemures , lares , larras and manes . [ to which purpose also max. tyrius tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . diss. xxvii . the soul laying down , or putting off its body , becomes forthwith of a man a daemon . and such as these also , as plutarch notes , they called heroes : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de placit . ] but then for the latter sort he adds . there is yet a more excellent and noble kind of demons , than these two specified , [ qui semper à corporis compedibus & nexibus liberi ] which were alwaies exempt from the fetters and ties of body ; and of this sort and number , saith he , plato supposeth every man to have a select witness and keeper . and these he desines to be [ genere animalia , ingenio rationabilia , animo passiva , corpore aerea , tempore aeterna . a definition i shall not stay to examine ; saint augustine suf●iciently exagitates and quarrels with it , and especially for ascribing to them those passions which arise in us from folly or misery , with whom fulgentius consents in the same particular . but i have offered enough to explain the notion of a spirit [ and so of angels ] from a reflection upon our own souls ; which was the thing i aimed at . they pass , 't is true , sometimes in scripture by the name of men : thr●e men appeared to abraham , gen. . so at our blessed saviour's sepulchre , behold two men in shining garments , saint luk. . ovid hath it of iupiter himself ; et deus humanâ lustro sub imagine terras . and homer ( whom apuleius in his apology calls , omnis vetustatis certissimum authorem ) relates of these lesser gods. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , that in the habit of divers pilgrims they perambulate towns and cities , and take inspection of the good and evil doings of men . which calls to my mind that of the apostle ; hebr. . . be not forgetful to entertain strangers , for thereby some have entertained angels unawares . but this was only , say some , because they assumed the likeness of men . in specie virorum apparebant . and so the devil , saith drusius , is call'd samuel , whose form he appeared in : and he quotes it for one of saint augustine's canons : [ specie's rerum appellantur de nominibus ipsarum rerum . ] the appearances of things are call'd by the names of things themselves . and whereas we read of the angels eating , gen. . . the hierusalem thargum hath it [ & videbantur ac si ederent ac biberent , ] and they seemed or appeared , as if they eat and drank . and so the angel said to tobit's son and daughter , all these daies i did appear to you , but i did neither eat nor drink , but you did see a vision . [ sed ità vobis videbatur , ] as the latin renders it . saint augustin indeed glosseth on it : not that he imposed on the eyes of tobias and others , but that he did not eat in the same manner as they did , or thought him to eat , to wit , out of a necessity of receiving nourishment or bodily refreshment . but theodoret , having proved the verity of our blessed saviour's body from his feeding on butter and honey , his mother's milk and other meat and drink agreeable thereunto , starts this objection of abraham's guests , the angels , and answers it to this effect . if any one shall out of folly urge the nourishment that was in abraham's tent , let him know that he speaketh foolishly : for those things seemed to be done ; but were consumed in another manner , which he best knows , that consumed them . but if any one should also foolishly grant , that the incorporeal nature was partaker of these kates , yet he can never find hunger or thirst there . — i need not explain the contents of this censure . 't is undeniable , that we find many things in sacred writ spoken of angels , which border upon body . but then , we must know , it was the property of the jews language , as a learned man observes , ( indeed of all other ) to give denomination to things unseen from analogical and borrowed expressions of things visible ▪ and here we may remember the saying of saint augustin concerning them ; [ locutiones humanae etiam in eos usurpantur propter quandam operum similitudinem , non propter affectionum infirmitatem . ] they are sometimes clad in the dress of our passions ( as god himself is ) to shew forth a likeness of working , but not of infirmity . as also the admonition of saint chrysostom , that when we hear of the seraphim and cherubim turning away their eyes , and covering their faces with their wings — we should not think that they have eyes and faces ; for this , saith he , is the figure of bodies ; but that the prophet doth hereby signifie to us their knowledg and vertue . but after all , whether these spirits , the angels , may not yet for a time really assume a body , and make use of it ; or whether they have not also some corporeal vehicles of their own , wherein they reside , of a more refined nature and substance than any elementary matter we converse with , ( such as epicurus calls his quasi corpus ) i shall not dispute ; so it be granted me , that they themselves differ from them , as the soul from it's body , or the inhabitant from the house he lodgeth in . the supposition , i confess , of vehicles doth most facilitate the account of their determinate locality , motion , and appearances , and converse , yea , and the corporeal punishment expresly allotted in holy scripture to some of their number in the infernal flames . and it cannot be denied , but that several of the fathers have reputed them after a manner corporeal : but then , it was chiefly [ comparativè ] in respect of god , who is the most simple and absolute spirit . invisibilia illa , quaecunque sunt , habent apud deum & suum corpus & suam formam , tertul. adversus praxeam s. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , damascen . comparatione dei corpora sunt , nostri spiritus , gregor . . tom. . moral . in job l. . c. . quam distinctionem secutus est beda , & alii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , greg. nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , serm . . vide zanch. de operib . dei , part . l. . c. . & otho-casman . angelograph . part . c. . and to this opinion the second nicene council , under constantine and irene , inclines , allowing god only to be perfectly incorporeal , but none of the creatures so ex toto , though the angels are there confess'd to be not so grosly clothed , as we , [ verùm tenui corpore praeditos , & aereo ●ive igneo ] and their chief reason is , [ quod taliter circumscribuntur , sicut anima quae carne clauditur , whereas god is infinite and unbounded . ] but yet many of that council consented not thus much , as carranza notes , being of the belief [ angelos omninò esse incorporeos ] whom they of the lateran council seem to have followed . and so the jewish rabbies conceived of them too , as creatures that have form without matter or body . most certain it is , that they are a sort of beings above humane souls in their greatest perfection ; and yet we have sufficient evidence , that this lower rank of spirits within us are immaterial and incorporeal ; [ even from their known and familiar operations , abstracting and self-reflecting thoughts ; simple apprehensions of notions universal , mathematical , logical , moral and remote from sense ; inferences and deductions from them compared and compounded in propositions , syllogisms , &c. which i shall not here enlarge further upon . ] lucretius himself , who asserts the soul to be corporeal , is yet forced to invent a fourth substance besides the wind , and heat , and air , which he cannot find a name for , and therefore calls [ nominis expertem ] and which is , as he saith , [ anima quasi animae ] the soul of the soul. [ as aristotle was constrained to excogitate a fifth essence , nomine vacantem , out of which the soul was made , distinct from the four elements . cicero . tuscul. ] in a word , needs must the angels ( even considered with their vehicl●s , whatever they are ) be of another nature from those bodily ●ubstances we are acquainted with , when we read of a legion of them together in one man ; and a legion , as hesychius computes it , is . sect . ii. created . that they were created by god , is evident from that place of the apostle to the colossians ; by him were all things created that are in heaven and in earth , visible and invisible , whether they be thrones or dominions , principalities or powers ; all things were created by him , and for him : where ( as theodoret well notes ) passing over things visible , he more distinctly and particularly mentions the orders of things invisible , whether they be thrones , or dominions , or principalities , or powers . — and to a like purpose theophylact. and from that of the psalmist , who , when he had call'd upon the angels by name to praise god , as well as the sun , and moon , and stars , and heavens , adds this reason concerning them all in common , ( as saint augustin rightly observes ) for he commanded , and they were created ; he hath also established them for ever . so also iustin martyr in expos . fidei de rectâ confess . p. , . [ who also observes , that , when the apostle had mentioned , rom. . . angels , principalities , powers , &c. he adds , to make up the list complete , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] nor any other creature , thereby sufficiently intimating the creation of all these , id . p. . and accordingly ( as theodoret further adds ) we have them named first in the benedicite , or song of the three children , among the works of the lord , which are to bless , praise him , and magnifie him for ever . — from hence also they are call'd sons of god in holy scripture ; agreeably to which hierocles stiles the heroes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and max. tyrius gives this as a law or maxim , universally acknowledged throughout all the world , that there is one god the king and father of all , and that the many gods are the children and off-spring of this one god. therefore is he named by the apostle the father of spirits , viz. in a more peculiar manner than of other beings , they partaking most of his image and likeness . so iupiter too among the heathen poets is often paraphrased by — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — divûm pater atque hominum rex , sator deorum . and the angels in apollo's oracle own themselves derived from him : — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this their production by god is the foundation of their natural , necessary , and perpetual subjection to him , dependance on him , and being imploy'd by , and under him : with reference to which also some apply that of saint paul to timothy , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] king of the aeon's , or angels . and , if so , we may expound hebr. . . too [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] by whom also he made the aeons . [ but i am rather of theodoret's mind , that the word doth not import so much [ aliquam subsistentem substantiam ] any distinct sort of beings , as [ distantiam quae tempus significat ] time or age ; and 't is used in scripture comprehensively for [ quicquid in saeculis unquam extitit ] the whole world : hebr. . . [ omnia quae facta sunt in tempore ] as primasius hath it , [ all things that were made in time . ] to be sure that famous stile of [ dominus deus exercituum , ] lord god of sabaoth , or of hosts , hath a more special reference unto these beings , than to the hebrew trained bands , as a late author applies it . but now , at what time they were made , is somewhat dubious and uncertain . that it was within the six dayes , is concluded , i think , generally , because in them , as the scripture saith , god finished all his works , and after rested upon the seventh , creating no new species of beings . certain it is also , that it was before the making of man ( and some conceive before the visible creation too ) the apostasie of a great part of them preceding man's fall in paradise , which they contrived . others place it upon the first days creation , when the highest heavens are supposed to have been made with the primogenial light , and with them these heavenly inhabitants and children of light ; and this is conjectured the rather from that of iob , where the morning stars are said to have sang together , and the sons of god to have shouted for joy , at the laying of the foundations of the earth : which cannot be understood of the fixed stars in the firmament , for they were created , after the foundations of the earth were laid , upon the fourth day ; but of the angels , who are call'd , as was said before , the sons of god , and resembled here to morning stars for their brightness and glory , in such a metaphorical or borrowed sense , as christ is also call'd the bright morning star. the lxx indeed varies a little from our reading ; but then for the [ sons of god ] puts expresly the word [ angels ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . when the stars were made , all my angels praised me with a loud voice ; which the latin follows ; and therefore saint augustin infers upon it , [ jam ergò erant angeli , quando facta sunt sidera ] that the angels were certainly in being before them . god most probably , first made these spirits and then bodily beings , and then after united both together in man , who is a complex of spirit and body , according to that of the lateran council ; [ deum ab initio temporis utramque ex nihilo condidisse creaturam , angelicam & mundanam , & deinde humanam quasi communem ex spiritu & corpore constantem : ] wherewith agrees the saying of damascen , that being not content with the contemplation of himself alone , he made the angels , the world , and men to participate of his goodness and bounty ; and it was but meet ( as he argues out of greg. nazianz . ) that the intellectual substance should first be created , and then the sensible . to which i will only annex that excellent passage of seneca , quoted by lactantius out of his exhortations . [ deus cum prima fundamenta molis pulcherrimae jaceret , ut omnia sub ducibus suis irent , quamvis ipse per totum se corpus intenderat , tamen ministros regni sui deos genuit : ] when god laid the first foundation of this most beautiful fabrique ( the world ) that all things might go under their respective guides , although he were every-where himself present , yet he made the gods [ i. e. angels ] as ministers of his kingdom . moses , it is confess'd , in the history of the creation , takes not express notice of them by name . only they are thought by some included in fiat lux , gen. . . let there be light. so saint augustin , who refers the division too made there between the light and darkness , exodus . to the difference between the holy and impure angels , that is , angels of light and darkness : but by others rather in that of ch. . . thus the heavens and the earth were finished and all the hosts of them . and in like manner the psalmist hath it , by the word of the lord were the heavens made , and all the host of them by the breath of his mouth . now the angels are elsewhere stiled , the host of heave● , kings . . or heavenly host , saint luke . . and the rabbies call the upper heavens , the world of angels , the world of souls , and the spiritual world. sect . iii. intellectual and free , powerful , agile , and immortal . now what kind of spirits the angels are , i will shew farther in these four particulars . i. that they are intellectual spirits , endued with understanding and free-will , and of a vast knowledge . ii. of great power and might . iii. of extraordinary speed and agility . iv. immortal and such as cannot die. of each of which succinctly . first , that they are intellectual spirits , [ call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by plato and plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by psellus , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by others , and therefore also stiled intelligentiae ] endued with understanding and free-will , being the off-spring , of god , as hath been said already , and after his divine image in a more perfect manner and degree than we men are . an undoubted proof and evidence of their intellectual being and freedom of will , or choice together , we have in the law given them by god. and that there was a law prescribed them is undeniable , in that we read of some of them , that sinned , and by so doing , fell from their first estate , and place of happiness ; ( of which i may have occasion possibly to speak further afterwards . ) now sin is evermore [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] the transgression of a law , and , where there is no law , there c●● be no transgression . and god is said , not to have spared the angels that sinned . both sin and punishment therefore suppose them intellectual and free-agents : none , but such , can take cognizance of a law ; and none but such deserve a severe punishment , as iustin martyr tells us , giving an account of the most righteous doom both of men and angels , from the liberty of will wherewith god hath furnished them . again , they are god's messengers and ministers , by whom he gave his laws to the israelites of old , and revealed many things to his prophets , [ as shall be declared in another place ] which argues them sufficiently to be , as they are termed , intelligences , that is , understanding and spontaneous beings . and certain it is , their intellectuals are much beyond the most improved of humane kind . ' according to the degree of immateriality , say the schools , is the degree of knowledge . they have both a more excellent quickness and subtlety of natural understanding , and a greater improvement made of it . this seems intimated in the first temptation . gen. . . ye shall be as gods knowing good and evil . ] the chaldee there saith , [ as princes , ] and ionathan's paraphrase [ as angels . ] — and our blessed saviour , as i before suggested , plainly supposeth a greater measure of knowledge in them , than in men , when he saith , of that time knoweth no man , no , not the angels — saint matth. . . — and [ according to the wisdom of an angel ] is a standard of the highest elevation , sam. . . the ancients call'd them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i.e. from their knowledge . hence the author of hesiod's allegories calls aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , h. e. maximae sapientiae virum , and plutarch in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , calls plato by the same name , whom others stiled divine ; quasi quendam philosophorum deum , cicero . de nat . deorum . and homer is by many call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ propter admirabilem scilicet multarum rerum cognitionem . ] and proclus will have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be used in divers respects ; . god alone , saith he , is [ ipsâ essentiâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] h. e. omnia sciens & omnibus prospiciens . whom plato likewise calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . angels are so [ comparatione , ] because they do proximè ad dei scientiam accedere , idque naturâ suâ . and then , . the soul of man is so [ habitu ] by vertue of its acquisitions , zanch. de oper . dei , p. . l. . c. . their faculties and capacities are abler and larger than ours . they are [ undique oculati ] full of eyes , before and behind . they are more privy than we to the almighty's councels , standing in his presence and beholding of his face . and then their time for observation and experience hath been much longer , even from the first of the creation , which must needs make a vast addition to the treasure of their knowledg , always growing and increasing . for with the antient is wisdome , and in length of days is understanding . and yet their knowledg is not infinite and boundless , but limited and confined . some things are hidden from them , as the day of future judgment . some things are proper and peculiar to god only to know , as the secrets of mens hearts , and those future contingents which depend upon the free-will and determination of reasonable creatures . the angels , we presume , have a deep and searching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or skill of guessing beyond the ablest sons of art , ( that are most vers'd in natures secrets , and the history of the world ) and so can readily foretel such things as necessarily depend upon certain natural causes , though to us unknown , and make shrewd conjectures of other matters . but the certain fore-knowledge and prediction of things to come , which are purely voluntary and contingent , must be reserv'd to god himself , who sometimes makes his appeal thereunto , as that which is not communicable to any other besides : shew the things that are to come hereafter , saith he , that we may know that ye are gods. whereto agree 〈◊〉 notable saying of pacuvius , nam si qui , quae eventura , praevideant , equiparent iovi . as to the distinct manner of angelical knowledge , natural or revealed , [ per suam essentiam , per species vel imagines à deo inditas — nec ratiocinando , ut nos , sed magis simplici intuitu ; ] or the way of communication which they have , either among themselves or unto mortals ; their tongues and language , [ whether it be only voluntatis actu & imperio , as in god to will is to effect , and our inward operations and bodily motions much depend on the nutus , inclination and determination of the will , ] 't is somewhat beyond our present dull apprehension , who dwell in clay , and therefore the inquiry after it fit to be respited , [ donec elias venerit , as the jews speak , or ] to the other world. hardly do we guess aright at things that are upon earth , ( as the wiseman observes ) and with labour do we find the things before us ; but things that are in heaven , who hath searched out ? and , as zanchie saith , none but fools will be bold and peremptory in defining this matter , quid enim opus , ut haec atque hujusmodi , affirmentur , vel negentur , vel definiantur cum discrimine , quando sine discrimine nesciuntur ? ut d. august . optimè , enchirid. c. . secondly , the power and might of these spirits is great and considerable . spirit is a word that connotes power , as flesh doth weakness . so it is said of the egyptians , they are men and not god , and their horses flesh and not spirit . and the angels are said , not only to be [ mighty ] and [ strong ; ] but to [ excell in strength ] or to be [ mighty in strength ] and by saint peter , as i shewed before , described with this attribute of preference unto men , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] a being greater in might and power . ] hence are they call'd [ god's host. ] when the angels of god met iacob , he said , this is god's host , and he call'd the name of that place mahanajim , i. e. two hosts or camps ; for the word is of the dual number , as p. fagius notes : and some of the jews , he tells us , refer it to iacob's host or company that he had with him , and this host of god , which met him there ; but others of them to two hosts of angels there meeting together , the one that guarded him out of mesopotamia , and the other came out of chanaan to receive him as their charge upon his return ; it being a common opinion among them , that certain angels are deputed to every province or region , of which more , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hereafter . whatever there be in this comment , there is no doubt , saith saint augustin , but the hosts , which iacob saw , were a multitude of angels , call'd in scripture the heavenly militia or host of heaven . and they are indeed a puissant and mighty host , resembled else-where to horses and chariots of fire , king. . . — and c. . . you may guess at their strength a little by their exploits on record , one of them slew all the first-born in egypt both of men and cattel in a night . one of them in another night destroy'd all sennacherib's formidable army to the number of an hundred fourscore and five thousand . one of them restrained the flames of that raging fire into which the three confessors were cast , so that it touched not so much as their garments , though it devoured their executioners . one of them stopt the mouths of the hungry and ravenous lyons from seizing upon daniel in their den. one of them smote off saint peters fetters , and caused , not only the prison-door , but the iron-gate of the city to open to him . — not to give any further instances , it was a saying of luther's , [ unus angelus potentior est quàm totus mundus ] one angel is of greater power than the whole world beside . but yet all their power is subjected unto god , and nothing , if compared with his omnipotence . they can do nothing but what he pleases ; [ nec est in angelis quidquam nisi parendi necessitas ] and therefore in the same place , where they are acknowledg'd by the psalmist to excel in strength , they are said also to do his commandments hearkning unto the voice of his word . iii. their agility , speed and swiftness is extraordinary , moving like lightning from one end of heaven to the other ; compared therefore to a flame of fire , which also penetrates the hardest bodies . hence are they represented to us [ alati ] with wings to flie , isa. . . [ in the same sense as wings are attributed to the wind by the psalmist , and by poets to the thunder-bolt . ] and so the heathens feigned mercury [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as hesiod calls him , the nimble angel or messenger of the gods ] to be winged . this their quickness and agility in motion proceeds from their spiritual nature , which is not subject to weariness , heaviness , or fainting , with the like infirmities , which necessarily attend bodies ; nor obstructed and hindred by external impediments in the way , as bodies are ; and so they need not such a space of time , neither to pass in , as bodies do . and , besides this , it is much help'd forward in the good angels by their promptitude and readiness , propensity and zeal to dispatch the errand and ministry , upon which they are sent and imploy'd . 't is not here [ timor , ] but — [ amor addidit alas . ] lastly , that i be not tedious , they are immortal and such as cannot die. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the immortal , is used absolutely by hesiod for their name ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the immortals of iupiter . [ in like sort as we use [ mortals ] for [ men ] : so homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to which also he adds an epithet of the same importance — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] this follows too from their being spirits , and so not having within themselves a principle of corruption , nor being liable to destruction from other created power : for nothing is so immortal as not to be annihilable by god , and destroyed by that power , which at first produced it . as to him therefore all things are mortal ; and in this sense he only and no other hath immortality , as the apostle tells us , tim. . . for he only is absolutely immutable , and hath [ omnimodam necessitatem essendi , as the schools speak ] an every-way necessary existence ; and all other beings have an essential dependance upon him , and so a possibility of ceasing to be with respect to his will ; nay i may add a necessity of not-being , when he pleaseth . hence possibly the angels are call'd by max. ty●ius [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] immortals of the second rate ; and damascen puts it into his definition of angelic nature , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] receiving by grace a natural immortality . ] it being a known maxime of his , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] whatever was made is also mutable . ] — and with this interpretation it may be , we may somewhat qualifie that of tatianus concerning the soul of man , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] that it is of it self mortal , but yet in a capa●ility of not dying : the rather because he accuseth aristotle , [ quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] for rejecting or impeaching the immortality of the soul. but this by the way . — theodoret decides the matter well : god , saith he , is properly immortal , for he is so essentially and independently ; but angels and the souls of men hold of him , and must conse●uently own their immortality as his gift . but yet ●arther ; spirits , as i said , have not that principle of corruption within themselves , which elementary bodies have , nor are they lyable to a pernicious and destructive violence from creatures without , as our life is sometimes from the meanest and most inconsiderable . fear not them that kill the body , saith our blessed saviour , and after that have no more , which they can do ; are at their ne plus ultra . the soul or spirit is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] quite out of their reach : kill that they cannot , but only manumit , and set it free . and , that the angels are such spirits , as cannot die , is sufficiently intimated , when this is made the demonstration of our immortality , who shall be raised hereafter , [ and consequently our not eating and drinking , marrying and giving in marriage then , which are the appendag●s of this mortal decaying , and perishing state on earth . ] the children of this world marry , and are given in marriage ; but they , which shall be accounted worthy to attain that world and the resurrection from the dead , neither marry nor are given in marriage , neither can they die any more ; for they are equal unto the angels . and therefore the apostle saint paul calls the body too , that is raised up in incorruption , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a spiritual body . but thus much shall suffice to have spoken of the nature of angelical spirits , so far as we understand it , who skill but little exactly and distinctly of our selves , whereby we conclude of them ; and therefore , may add safely and modestly , [ without the danger of scepticism in the case , ] as damascen doth in the close of his description of these beings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] that god alone , who made them , knows comprehensively the kind and limits of their being . chap. iii. of their number and distinction . thirdly , we pass on next to their number and multitude , and under that head to treat somewhat of their distinction and order . for the apostle refers to all of them , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] are they not all — sect . i. of their multitude . the angels are many . consider them , as they are divided now into two sorts , good and evil , the angels that stand , and the angels that fell , you will find very many , a great number , under both heads . the scripture of the o●d testament is somewhat silent in relating to us the manner of the fall of angels ; though it evidently enough suppose it , and refer to it . but in the new we have more express and frequent mention thereof . our blessed saviour speaks of the devil as a murderer from the beginning , who abode not in the truth , a lyar and the father o● lies . saint iohn also saith , the de●il sinneth from the beginning . [ and the wo●d devil includes all the apostate spirits , who are sometimes call'd plurally devils , saint iames . . and sometimes more distinctly ▪ the devil and his angels . ] saint peter puts their sin and punishment together : if god spared not the an●els that sinned , but cast them down to hell , and deliver'd them into chains of darkness to be reserv'd unto iudgment . — and in like mann●r saint iude ; the angels , which k●pt not their first estate , but left their own habitation , 〈◊〉 hath res●rved in chains under darkn●ss unto the judgment of the great day . — all without question innocent and holy at the first , being made by a good and holy god ; but some of them in the abuse of their liberty , or free-will , prevaricating and rebelling against their maker and soveraign , were thereupon cast down from the regions of light above , and left under an irreversible sentence of condemnation . but these devils were not such by nature or creation , as the manichees and priscillianists taught of old , but by a voluntary degeneracy . theodoret conceives it sufficiently demonstrated from the goodness of their maker , and the righteousness of their judg. how , saith he , could he be call'd good , were he the creator of vice ? or , how just and righteous , should he punish a nature , which could do no good , and were ingaged by him in a necessity of sin ? many things are said by the fathers of their fall , or sins in particular , as pride and envy , &c. nay , and by some of them , lust , applying to that purpose gen. . . but theodoret , whom i just now quoted , censures that opinion for a piece of gross ignorance and dotage . i will not digress further into this speculation : from hence now is the distinction of good and evil angels ; and there is an host of each , michael and his angels , and the dragon , that old serpent , call'd the devil and satan , and his angels , rev. . . . the one sort are call'd , signanter , the angels . angels of god. holy angels . angels of heaven . ( from their proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seat and habitation ) and in the same sense ▪ angels of light. the elect or choice angels . — the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , evil angels . wicked and unclean spirits . the angels that sinned . the devil and his angels . the rulers of the darkness of this world , &c. of whom i shall say little more , but that their number is supposed great and formidable , by the apostle , eph. . , and we read of a legion of them in one man , ( as hath been intimated before also ) saint mark . . and our saviour insinuates divers sorts among them , when he saith , this kind of devils goeth not out , but by fasting and prayer , saint matth. . . but our comfort is , that the good angels exceed them , most probably , in number . [ this eustachius collects from , revel . . . where the dragon is said to draw with him , the third part of the stars of heaven ; and aquinas from kings . . which he expounds de bonis & malis angelis . they that be with us are more than they that be with them . ] to be sure , in wisdom and strength ; for [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] wickedness doth naturally debase , impair and weaken the powers and faculties ; and as the good have the increases of divine grace , so the evil are in chains and bonds ; and we never read of a conflict between them , but the good come off conquerours . our blessed saviour mentions more than twelve legions , [ that is , by computation . ] thinkest thou , saith he , i cannot pray to my father , and he shall presently give me more than twelve legions of angels . whereas we read but of one legion of the evil ones together . ] the chariots of god ( saith the psalmist ) are twenty thousand , even thousands of angels , ps. . . the margin hath it , even many thousands of angels . and in the prophet daniel we have mention of [ myriades myriadum ] thousand thousands ministring to god , and ten thousand times ten thousands before him , ch . . . and so again in the revelations : many angels about the throne , and the number of them was ten thousand times ten thousand , and thousands of thousands . a certain and definite number for a vast but uncertain . our apostle to the hebrews therefore speaks of them more indefinitely , as not to be counted up . an innumerable company of angels , ch . . . so we translate and english ; but the greek is only [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] myriads of angels ; in like manner as we do elsewhere , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] an innumerable multitude , saint luke . . they are , as hath been said , god's host ; and bildad asks the question , is there any number of his armies ? we may sooner reckon up the stars in the firmament , than number out those morning-stars . orpheus it seems , counted upon three hundred sixty and five , [ as many as there are days in the year . ] hesiod three myriads , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but , as lactantius replies upon the one , so max. tyrius upon the other , they are more than so , they are innumerable . pythagoras taught , that all the air was full of them ; and the like apuleius delivers out of plato , de deo socratis . and suarez thinks , that aristotle referr'd to these beings , when he commend●d that of thales , [ omnia esse deorum plena , ] that all places abound with gods. some of the fathers , from the parable saint luke . have reckon'd their number compar'd with man-kind , as ninety-nine to one . but * aquinas concludes , that these immaterial substances do incomparably exceed all the material in their multitude . sect . ii. of their order . now in this vast multitude there must needs be a setled order , which is the cement of all society , and that alone , which distinguisheth it from a confused heap . and so the holy scriptures sufficiently declare ; though , what that order is in particular , we are left to seek , and must not be over-peremptory in determining beyond what is written . the very fallen angels retain yet some order among them , without which the kingdom of darkness it self could never stand , saint matth. . . there is , as hath been said , the devil and his angels . the dragon and his angels . beelzebub the prince of the devils , ver . . some chief devil whom trismegist stiles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , call'd elsewhere satan , and the prince of the power of the air ▪ ephes. . . and thought to be that lucifer , spoken of by the prophet , isa. . . how art thou fallen from heaven , o lucifer , son of the morning ! which , however it be understood there of the king of babylon , may yet be judged to compare his sudden and miserable fall to that of the ring-leader among the apostate-angels ; whereat our blessed ▪ saviour is conceived to have glanced too , when he said , saint luke . . i beheld satan falling from heaven like lightning . agreeably to this exposition also august . steuchus , bishop of eugubium , writes , that those evil spirits were call'd by empedocles [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] and rhodiginus thinks that pythagoras meant the same , when he taught , [ animam factis alis è coelo labi . ] we cannot doubt then but there is order much more among the good angels . they are , to be sure , [ acies ordinata ] a well-ordered host. we read expresly of an arch-angel , thes. . . that is , [ angelorum princeps ] a chief or leading angel ; and of michael the arch-angel by name , saint iude . michael and his angels , revel . . . and this michael is said else-where to be [ u●us è principibus primis , ] dan. . . one of the chief princes ; which intimates plainly that there were others of them besides ; [ seven in number , saith clemens alexandrin . which is also favoured , not only by tobit . . but zech. . . and revel . c. . . — . . — . . ] this michael , it may be , general of the host , bearing in his name a proclamation of divine glory and majesty ; for so it is interpreted , [ who as god! ] — and then we read also of gabriel , the mighty gabriel [ a strong man of god ] as his name imports . he was sent to daniel to make him understand the vision , dan. . . — . . and after to zacharias , to whom he said , i am gabriel that stand in the presence of god , saint luke . . and then a commissioned embassador to the blessed●virgin , ver . , . these two are the only names upon record in the canonical-books , [ michael and gabriel . ] but four others we have in the apochrypha , which is one of the best registers next of jewish belief and traditions . raphael [ i. e. physick of god ] a divine and heavenly physitian , sent to heal tobit and his daughter in law , and to bind asmodeus the evil spirit , tob. . . — . . who saith of himself , i am raphael , one of the seven h. angels . — vriel , [ i. e. light of god ] sent unto esdras , to declare and manifest his ignorance in god's judgments , esdras . . ieremiel , [ i. e. mercy of god ] call'd an archangel , esdras . . and salathiel or sealthiel , [ i. e. asked of god ] stiled the captain of the people , esdras . . these are supposed to have been names of particular angels of some special note and eminence among the rest ; and the hebrew doctors have many more of them , as i may take occasion , possibly , to touch hereafter . two other words yet there are in sacred-writ , which seem to denote certain orders among them , [ cherubim and seraphim . ] cherubim ] that is , angels of knowledg , as saint hierom interprets the word . but others from cherub , a figure or image ; others from the letter chi , a note of similitude , and a chaldee word , which signifies [ puerum & juvenem ] a youth ; and so they were usually represented in the shape of a young man with wings : of a man , to shew them to be intellectual creatures ; of a young man , to express their vigour and strength ; and with wings added , to declare their agility , and dispatch . — these we read , were placed at the east of the garden of eden with a flaming-sword , which turned every way to keep the way of the tree of life , gen. . . and their figures were appointed over the mercy-seat in the tabernacle and temple , and on the doors and walls , exod. . king. . and we meet with them again in the prophet ezechiel c. . seraphim , that is , angels of zeal , [ angeli formâ igneâ , saith grot. ] described , each of them with six wings , and crying one to another , holy , holy , holy , isa. . . their name is from an hebrew root , which signifies to [ burn ] and so they were call'd , possibly , from their touching the prophets lips with a burning-coal taken from the altar , ver . . or else , more generally , from their ardent-zeal and flame in the executing of god's will and serving of him ; according to that of the psalmist , who maketh his ministers a flame of fire , ps. . . cited by our apostle , heb. . . in the new-testament we may observe , how upon our blessed saviour's birth , the angel of the lord [ probably , the angel gabriel , who was sent before to zacharias and the virgin ] proclaims the joyful news , and suddenly , saith the text , there was with that angel a multitude of the heavenly host , praising god , — saint luke . , . singing their christ-mass carole together , and following of him as their praecentor and chief of the choire . the apostle saint paul to the colossians mentions the angels under four distinct appellatives , c. . . thrones , ] which are royal seats for kings and monarchs in their magnificence and glory . dominions , ] or lordships . principalities , ] connoting special and peculiar jurisdiction . powers , ] such as have right to execute authority by god's appointment , and not his bare permission only . to which we may add , mighty , ] out of his epistle to the romans , c. . . and ephes. c. . , . and the first epistle of saint peter c. . . the abstract all along ( as is usual among the orientals ) for the concrete ; that is , kings , rulers , princes , potentates , mighty ones . and some of the learned conjecture , that the apostle alludes to several degrees of power and authority observable among men in the world , thereby to adumbrate the distinction of angels into superior and inferior : thrones ] for supreme monarchs ; dominions ] for lesser kings ; principalities ] for the governours of provinces and cities ; powers and mights ] for lower magistrates and their officers . saint hierom conceives , that the apostle had these several names either from the traditions of the jews , or his own mystical interpretation of certain parcels of the old-testament history . arbitror [ apostolum ] aut de traditionibus hebraeorum ea , quae secreta sunt , in medium protulisse ; aut certè quae juxta historiam scripta sunt , cum intelligeret legem esse spiritualem , sensisse sublimiùs , & quod de regibus atque principibus , ducibus quoque , tribunis , & centurionibus in numeris & in regnorum libris refertur , imaginem aliorum principum regumque cognovisse , quod sc. in coelestibus sint potestates atque virtutes & caetera ministeriorum vocabula , hier. in ephes . . now from these names and words found in scripture , some have ventur'd to determine and marshal the coelestial hierarchy of angels into their several and distinct orders . whence we have in the schools nine orders of angels , said to be taken from dionysius the areopagite saint paul's scholar . thus the hierarchy is divided into three parts , an uppermost , a middle , a lowest , and in each of these are placed three ranks or choires of angels : as , in the uppermost seraphim , cherubim , thrones . in the middle , dominions , mights , powers . in the lowest , principalities , arch-angels , angels . and this is spoken as boldly , as if the author of the phansie had been in good earnest wrapt up with saint paul into the third heaven , and there seen the scheme of their divine oeconomy . only that holy apostle tells us , he heard there [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] unutterable words , cor. . . and seems to have warned us sufficiently against all such gnostic's , or pretenders unto extraordinary knowledg , to whom he hath given this character of vanity , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] intruding into those things which they have not seen , coloss. . . — and , certainly , if he had minded to intimate so many distinct orders , he could easily have put the nine names together , as well as this his famed disciple ; or , if several names were sufficient to denote their orders , he could have added more to the number , e. gr . an order of fighters , the heavenly host , saint luke . an order of watchers , out of daniel ; a chorus of morning-stars , out of iob ; and another of the sons of god , &c. baronius quotes ignatius for an asserter of this same hierarchy in ep. ad trallenses : but vedelius contends against him strongly , that the whole period , referr'd to , is interpolated and supposititious . however neither the words , nor the order of enumeration agree with dionysius's , and there are two fresh ones among them [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] l. vallae in his comment upon revel . . . very angerly expostulates with the latins for omitting nine times holy in their versions , which all the greeks , saith he , have in that place ; as losing by this defect of theirs the mystery of ter trinum , which is , as he adds , the number of the orders of angels . but revius answers him well enough , that this was the dream of a counterfeit dionysius ; and that all the greek copies have not nine times holy there , neither , but most of them thrice only , as we read it . however , to make even with this celebrated number , ( instead of a more serious and direct opposition ) it may not be amiss here to remember , that some have ranged the devils into nine orders too . in the first , as they tell us , are [ pseudothei ] false-gods , who corrupt religion , the prince of whom they call beelzebub . in the second are [ spiritus mendaces ] lying spirits , one of whom deceived the prophets in the days of ahab , kings . whose prince is named python , according to what we read of a spirit of python , act. . . which we english spirit of divination . in the third are [ vasa iniquitatis ] vessels of iniquity , from whom proceed all the flagitious wickednesses , that are any-where committed in the world , whose prince is called belial . in the fourth are [ spiritus ultores ] revenging spirits , that stir up strifes among men , and urge them unto private revenge , whose prince is asmod●us , tobit . in the fift are [ daemones praestigiatores ] conjuring and jugling devils , the patrons of witches and inchanters , who by such kind of magical practices do hurt to men , the prince of whom is call'd satan . in the sixth are [ aereae potestates ] the powers of the air , who , by god's permission , raise storms and tempests , whose prince they call meris or metiris , [ i know not whence , nor why . ] in the seventh are [ furiae ] the furies , which torment the minds of men after sin committed , and work divers confusions in the world , whose prince is said to be abaddon or apollyon , which name we have reuel . . in the eight are [ criminatores ] the accusers , who lie in wait against the fame and honour of good-men , whose prince is diabolus , or astaroth . and in the ninth are [ tentatores ] the tempters , those evil spirits that seduce by subtlety , whom they cannot oppress by violence , whose prince they call mammon . which distribution i alledge not to avouch for it , but only as an instance of the same curiosity , that produced the former , a restless and unsatisfied itch of knowledg , which searcheth into all depths , and spareth neither heav'n nor hell in its presumption ; as if the motto were , flectere si nequeo superos acheronta movebo . of like vanity and rashness are the jewish cabalists guilty . rabbi moses , the son of maimon , assigns ten degrees of angels , from so many words which he picks up here and there concerning them . in the first , animalia sanctitatis . ] in the second , rotae . ] in the third , ereellim . ] in the fourth , casmallim . ] in the fifth , seraphim . ] in the sixth , maleacim . ] in the seventh , elohim . ] in the eight , filii elohim . ] in the ninth , cherubim . ] in the tenth , ischim , sive viri . ] the first , second , and fourth , ( as i. cappellus observes are taken from ezech. . but casm●llim is unfitly put for a peculiar order when it is the name rather of some colour . the fifth , from isa. . the third , from isa. . . but absurdly ; for though the etymon of the word agree well enough , [ q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a beholder of god ] yet the prophet attributes tears and mourning to them , and points unto the embassadors sent from hezekiah to rabshakeh . the sixth is the hebrew for angels . the seventh from psal. . . the eight , from iob . the ninth , from gen. . the last from thence , that in the apparitions of angels , the scripture often saith , the man said so and so . but how improperly ( as he farther adds ) are those appellations [ elohim , filii elohim , maleacim , ] that is , gods , the sons of gods , angels , which are common elogiums agreeing to every one of them , put to describe certain orders ? others of the jewish-masters are content to refer to three degrees only . the first , they call [ intelligentias à materiâ separatas ] intelligences wholly separate from matter that never appeared but in prophetic vision ▪ and so were never seen but heard only , yet alway stand about the throne of god. the second , they call [ angelos ministerii ] angels of ministery , made to govern the world and minister unto good men , dwelling above the orbs , and so call'd the host of heaven , but for their ministry-sake assuming sometimes of visible forms , and so appearing and seen . the third , they call [ spiritus sublunares ] sublunary spirits , the executioners of divine wrath and justice , angels of destruction and death ; whom also they make to be male and female , to eat and drink , and gender , and die , and succeed each other , as men do . [ this is much like the heathens distinction of their genii into supercoelestes , coelestes , subcoelestes , which i forbear to prosecute any farther , than the bare naming of it . ] hereunto , lastly , we may refer the * schoolmens distinction of angels into assisting and ministring , as they deliver and explain it ; making the latter to be only those of the lowest order , even as the jewish rabbies did their angels of ministry , and sublunary spirits . against both of whom the text apparently decides the case , are they not all ministring spirits ? as shall be afterwards farther declared . to end this enquiry , though there is for certain a most excellent order among the angels , and there are , probably , different ranks and degrees of them , yet , what they are in particular , is no where revealed for our satisfaction ; and some of those denominations , which are relied upon in sacred writ as to this matter , may as well denote distinct properties and perfections of each individual angel , or certain temporary offices and imployments only , as point unto the setled and established order among them all . the prophet ezechiel , speaking of four of them , describes them every one alike . they four , saith he , had the face of a man , and the face of a lion on the right-side ; and they four had the face of an oxe on the left side , they four also had the face of an eagle , revel . . . the like to which we have again , revel . . . where the design seems to be to represent them , in way of hieroglyphick , prudent as men ; couragious as lions ; laborious and industrious as oxen ; and swift as eagles . but it very well becomes us willingly to be ignorant of what our heav'nly father hath not thought good to make known unto us . and therefore i shall [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] forbear to search farther into what is hidden and concealed ; closing this chapter with the remarkable instance of saint augustin's exemplary modesty in the present argument , ( as i did the foregoing with damascen's , ) what those several words mean , saith he , whereby the apostle seems to comprize the universal society of angels , thrones , dominions , principalities , &c. and how they differ , let them tell who are able ; if they can but prove what they affirm . i for my part confess my ignorance . chap. iv. of the offices of angels . the fourth point concerns the function , or office of the angels , whereunto god hath appointed and commission'd them . and as to that the holy scriptures will more fully resolve us , designing , as appears , to promote our duty and comfort , more than to satisfie a speculative curiosity . are they not all [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] liturgie , or ministring spirits , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] sent forth to minister ? saith the text. they are all liturgic spirts . ] the word hath relation to public and honourable imployment . so princes and magistrates are call'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . and christ himself , as our great high-priest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . . and saint paul , the apostle of the gentiles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . — but then to this general we have another word added in the greek , which our english distinguisheth not at all from it , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] and it denotes a particular service under the former ; [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . ] like to that of the deacons in the christian church , who served tables , and provided for the necessities of the poor and needy . and to this special deaconry and service in the world , they are [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] solemnly sent forth and commissioned , as legats and officers from above . thus the learned doctor hammond interprets the seven spirits , revel . . . and . . the angels which attend and wait upon god , and are as , in the sanhedrim the officers waiting on the head of the sanhedrim to go on all their messages , or as in the church , the deacons to attend the commands of the governour of the church , and to perform them . now , that we may take in the whole course of the angels imploy and ministration , we will consider of it distinctly , . with reference unto god himself . . to christ , god-man . . to the whole world , especially of mankind ; and . to the faithful servants of god and christ , call'd in the text , the heirs of salvation . sect. i. their ministry unto god. first , i say , they are ministring spirits unto god almighty , [ damascen puts this into the definition of an angel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] and that in a threefold capacity . . they are the constant attendants of his glorious court and presence , waiting upon , and following of him , wheresoever he goes . so a chief among them said to zacharias , i am gabriel that stand in the presence of the lord , saint luke . . and , i saw the lord sitting in his throne , ( saith micaiah the prophet ) and all the host of heav'n standing by him , on his right hand and on his left , kings . . that is , the great king on his throne , and his guard or retinue of angels round about him . and in this , as some conceive , the special manner of the divine appearance , or presence , in some places more than in others , consists , [ whereas otherwise god is omni-present , and every-where alike , as arnobius says , ] viz. in this his train and attendance : so that the lord of hosts is there said to be peculiarly present , where his court is , that is , where the holy angels keep their station and rendezvous . hence iacob , having seen a ladder reaching from heav'n to earth , and the angels of god ascending and descending upon it , saith , gen. . , . surely the lord is in this place , and i knew it not ; how dreadful is this place ? it is no other , but the house of god , even the gate of heav'n : that is , heav'ns guild-hall , court or palace ; ( as our learned mede hath it ) for the gate was wont to be the judgment-hall , and place , where kings and senators used to sit , attended by their guard and ministers . thus , in the prophecy of daniel , the antient of days is represented coming to judgment , dan. . . thousand thousands ministred unto him , and ten thousand times ten thousand stood before him . and in the same stile , ( of the same appearance too ) enoch the seventh from adam prophesied , as saint iude records it , ver . . behold the lord cometh with his holy myriads or ten thousands . [ for so it ought to be rendred , according to the greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not , as we have it , with ten thousands by his saints , unless by saints we mean these holy ones , as sometimes they are call'd , dan. . , . ] a like expression of the divine presence we find in that of moses , deuter. . . the lord came from sinai unto them , and rose up from seir unto them ; he shined forth from mount-paran ; he came with ten thousands of saints , or holy ones , [ or , with his holy myriads , with his holy ten thousands , as it should rather be translated , ] from his right hand went a fiery law for them . whereunto the psalmist also relates , ps. . . the chariots of god are twenty thousand , even thousands of angels ; the lord is among them , as in sinai , in the holy place . from whence we read in the new-testament of the law giv'n by angels there . [ who have received the law by the disposition of angels , act. . . ordained by angels in the hands of a mediator , meaning moses , gal. . . the word spoken by angels , heb. . . ] howbeit , in the old-testament story it-self , we meet with no such thing in terms , but only , that the lord descended upon the mount in a fiery and smoaking cloud , with thunders and lightnings , and the voice of a trumpet , exod. — the expression therefore seems to proceed upon this supposition , that the special presence of the divine majesty , or his glory , as the scripture calls it , wheresoever it is said to be , consists in the encamping of his sacred retinue , the holy angels . and accordingly we read in the gospel , that christ shall come at last , [ in the glory of his father , ] that is , [ with an host of angels , ] as the holy ghost himself seems to expound it , the son of man shall come in the glory of his father with the holy angels , saint matth. . . saint mark . . thus heav'n , we know , is the place of god's most glorious residence , that being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or habitation of angels , saint iude . ver . who therefore are call'd the host of heav'n , and said , alwayes to behold the face of god ther● . and accordingly we are taught to pray , our father which art in heav'n ! the prophet isaiah before had set the example , ch. . . look down from heav'n , and behold from the habitation of thine holiness and thy glory , that is , where thy throne is surrounded with myriads of holy and glorious angels . and thus was god present of old in his temple , and the places , where his name was recorded upon earth . so in the vision of isaiah . . i saw the lord sitting upon a throne high and lifted up , and his train filled the temple . [ the lxx have it , the house was filled with his glory . ] most probably , the seraphim or angels , as there it follows , ver . . and this seems to be imply'd in that of the psalmist , before the gods i will sing praise unto thee ; i will worshp towards thy holy temple , and praise thy name , ps. . , . for , that the angels are call'd gods , i noted before ▪ and the greek here reads it [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] before the angels , and the vulgar latin accordingly , [ in conspectu angelorum , ] in the view or presence of the angels . agreeably whereto we may also interpret that place of solomon , cautioning against rash vows in the house of god , eccles. . , , . when thou vowest a vow , defer not to pay it ; suffer not thy mouth to cause they flesh to sin , neither say thou before the angel , it was an error , that is , let not such a foolish excuse come from thee in the house of god before the holy angels [ taking the word collectively , as we do man , turk , spaniard , &c. or as the singular number is sometimes put for the plural . ] and for this cause , most probably , the curtains of the tabernacle were fill'd with pictures of cherubims , and the walls of solomon's temple within with carved cherubims , and the ark of the testimony over-spred and cover'd with two mighty cherubims , having their faces looking towards it , and the mercy-seat , with their wings stretch'd forth on high , call'd the cherubims of glory , hebr. . . that is , of the divine presence . whence that known compellation of almighty god , o lord god of israel which dwellest between the cherubims ! kings . . we have it again , ps. . . thou that dwellest between the cherubims shine forth ! and in hez●k●ah's prayer , isa. . . o lord of hosts ▪ god of israel , that dwellest between the cherubims ▪ and again it is said , ps. . . the lord reigneth , he sitteth between the cherubims , viz. as on his royal throne . agrippa in his oration to the jews , in iosephus , joyns the holy place and the holy angels as neerly related each to other , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] and this opinion still continues with that people , that in their places of worship , where god hath promised his especial presence , the blessed angels frequent their assemblies , and praise and laud god together with them in their synagogues . so much is acknowledged in the form of prayer used by the jews of portugal , and cited by master mede , ( from whom i borrow this notion , and the substantial management of it ) o lord our god , the angels , that supernal company , gather'd together with thy people israel here below , do crown thee with praises ; and all together do thrice redouble and cry , that spoken of by the pro●het , holy , holy , holy , lord god of hosts ; the whole earth is full of thy glory . and thus certainly we may con●lude , in like manner , that god is still present in the churches of christians . some such thing saint paul supposeth , cor. . where treating of a comely and decent carriage to be observed in church-assemblies , and in particular of the woman's being cover'd and vailed there , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as saint chrys. words it , ] he in●orceth it from this argument , the supposed presence of angels there , ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] because of the angels . if thou despisest man , saith saint chrysost. on the place , yet reverence the angels . and to a like purpose , theophylact. debet , inquit ▪ superioribus de causis mulier supra caput velamen gestare , i. e. servitutis insigne ; & si nullâ aliâ ratione , angelorum tamen pudore ducta , ne in illorum conspectu impudica appareat . theoph. in loc . and , thus , unto principalities and powers in heav'nly places is made known by the church of manifold wisdom of god , as the apostle writes to the ephesians c. . . [ upon which text saint chrys. excellently . see , what an honour is done to humane nature , in that with us , and by us , the powers above come to know the secrets of our king and saviour . ] and they are represented by saint peter , as earnestly looking into the mysteries of the gospel , preached and commemorated in our assemblies , pet. . . which things , saith he , the angels desire to look into , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] stooping down , as with their faces of old towards the propitiatory or mercy-seat . thus , saint chrysostom conceived , most undoubtedly , of christian oratories , reproving the irreverent behaviour of his auditors upon occasion in such words as these . — the church is no barbers , or apothecarys shop , &c. but the place of angels , the place of arch-angels , the palace of god , heav'n it self . — and again , think neer whom thou standest , and with whom thou art about to invocate god , namely , with cherubim and seraphim and all the powers of heav'n . consider but , what companions thou hast ; and it will suffice to perswade thee unto sobriety , when thou remembrest , that thou , who art compounded of flesh and blood , art yet admitted with the incorporeal powers to celebrate the common lord of all . let none therefore communicate carelesly in the holy and mystical hymns , let none at that time intermingle worldly thoughts , but remove and banish all earthly cogitations , and translate himself wholly into heaven , as standing neer the throne of glory , and on the wing , with cherubims . so let him offer the all holy hymn to the god of glory and majesty . — and to add but one quotation more , instead of many , speaking against those who laugh'd at church , — when thou goest into a king's palace , saith he , thou composest thy self to all comeliness ; in thy habit , in thy look , in thy gate and every thing else . but here is indeed the palace of a king , and the like attendance to that in heav'n ; and dost thou fleer and laugh ? i know well enough , thou seest it not . but hear thou me , and know , that angels are every-where present , but chiefly in the house of god ; they attend upon their king , and all is there fill'd with those incorporeal powers . ii. these ministring spirits do not only stand before god as his attendants , but worship and adore him , as his servants , pay their homage and acknowledgments to him continually , lauding and glorifying of him . we have a short account of their liturgy , or sacred office of divine service , from the prophet , isa. . . one cryed unto another [ hic ad hunc ] and said , holy , holy , holy is the lord of hosts ; the whole earth is fill'● with his glory . whereto well agrees the vision of ignatius , as socrates reports it , from whence he is said to have recommended the custom of alternate-singing to the church at antioch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] they have , it seems , their mutual antiphon's and responsals , how much soever some among us except against and find fault with them . they divide themselves into choires , and answer each to other in their devout anthems . saint augustin calls them [ hymnidicos angelorum choros . ] and athanasius puts [ hymnis dicendis aptum ] into his description of an angel. and this is , certainly , their most delightful and continual imployment , angelorum ministerium est dei laudatio & hymnorum decantatio . theodoret. divin . decret . epit. they rest not day and night , saying , holy , holy , holy , lord god almighty , which was , and is , and is to come , revel . . . this is their constant devotion and service ; whereto yet , no doubt but , upon particular occasions they make some fresh additions . thus , at the laying of the foundations of the earth , or the creation of the stars , they chaunted forth the makers praise , iob . and the like we may conceive , when there is ioy in heaven among them at the conversion of a sinner , saint luk. . . when one of their number had publish'd the blessed news of our saviour's birth , we find , that suddenly there was with the angel a multitude of the heav'nly host , praising god , and saying , glory be to god in the highest , and on earth peace , good will towards men , saint luke . and another parcel yet of their occasional service , saint iohn gives us , revel . . , . all the angels , saith he , stood round about the throne — and fell before the throne on their faces and worship'd , saying , amen , blessing and glory , and wisdom , and thanksgiving , and honour , and power , and might be unto god for ever and ever , amen . where we observe also a decent reverence and uniformity both of gesture and expression , [ for our instruction doubtless ] in their worship . and their liturgy , we see , is wholly , in a manner , composed of lauds and praises , doxologies and thanksgivings , which therefore should waken us to an holy emulation of them in the same , our blessed lord and saviour having taught us to pray , dayly , that gods will may be done [ by us ] on earth , as it is [ by them ] in heaven . [ tibi omnes superni cives & cuncti b. spirituum ordines gloriam & honorem suppliciter adorantes concinunt sine fine : laudant te , domine , illi superni cives magnificè & honorabiliter . ] d. aug. med. c. . well therefore hath our church taken in certain parcels of their holy offices into her public service . so in the [ te deum . to thee all angels cry aloud : the heav'ns , and all the powers therein . to thee cherubim and seraphim continually do cry , holy , holy , holy , lord god of sabaoth : heav'n and earth are full of the majesty of thy glory . so at the holy communion , a little before the consecration and receiving of the sacred elements , — therefore with angels and arch-angels , and with all the company of heav'n , we laud and magnifie thy glorious name , evermore praising thee , and saying , holy , holy , holy , lord god of hosts ; heav'n and earth are full of thy glory . glory be to thee , o lord most high ! — and again , after we have participated of the heav'nly food , there follows that angelic hymn , glory be to god on high , and on earth peace , good will towards men ! we praise thee , we bless thee , &c. the psalmist , that sweet-singer of israel , we find , calls upon the angels to bless and praise god , yet not in the least to reflect upon their backwardness , or impute a negligence and forgetfulness to them ; but as one delighted himself in that celestial imployment , and desirous to set them forth as excellent examples of it , and provoke them to a supply of those higher measures of devotion , which he could not reach unto . bless the lord ye angels of his , that excel in strength . bless ye the lord all his hosts , ye ministers of his that do his pleasure ! ps. . , . and again , praise ye the lord from the heav'ns ; praise him in the heights . praise ye him all his angels ! praise ye him all his hosts ! psal. . , . iii. these ministring spirits wait upon god , as his ready messengers to receive his commands , observe his orders , go upon his errands and embassies , and fulfil all his will ; thus to serve and obey him , in whatsoever he shall send or imploy them about . non solùm autem hymnos decantant , sed divinae etiam oeconomiae ministrant , theodoret. divin . decret . epit. so we have it in that place of the psalmist , just now recited , ye angels of his that do his commandements , hearkning unto the voice of his word ! and ye ministers of his , that do his pleasure ! who are always at his beck . no sooner doth he signifie or injoyn any thing , but they are presently on the wing , swiftly flying . in iacob's vision therefore we have a ladder reaching up to heav'n , with angels ascending and descending on it , that is , in continual motion . — quorum unum solumque officium est servire nutibus dei , nec omninò quidquam , nisi jussi● ejus , facere ; — apparitores magni regis , lactant. instit. l. . c. . sometimes they are dispatch'd to declare and make known the mind of god ; as the law was deliver'd by angels on mount sinai ; and several messages of glad-tidings we read of by and from them in holy scripture , as to abraham , daniel , zacharias , the blessed-virgin , saint iohn and others , of which more afterwards . sometimes again they are sent to execute god's judgments , and pour out the vials of his wrath , revel . . , . as on the wicked sodomites , gen. . on the first-born in egypt , exod. . on the assyrian host , kings . on the people of israel , sam. . , . but oftner as the ministers of good things , to work deliverance , and bring supplies extraordinary to his servants and worshippers , as i shall take occasion hereafter more particularly to specifie ; and therefore forbear to add any thing of it farther in this place , unless it be the testimony of hesiod to this truth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but , o that we could learn of those blessed spirits , and might be awaken'd to imitate and follow them in these steps of their ministry unto god! that we may delight , as they do , in the presence of god , and the places of his worship and service ! that we may be as zealous , and devout , orderly , and unanimous , diligent , and unwearied in the glorifying of god , and praising of his name ! and that we may add unto all our religious acknowledgments a readiness of obedience too , like unto theirs , to hearken unto the voice of his word , and do his will and commandements ! sect . ii. their ministry unto christ. secondly , they are ministring spirits unto christ , the son of god made man , whence they are said to ascend and descend upon the son of man , saint iohn . . and this they do by divine appointment , when he bringeth in the first-begotten into the world , he saith , and let all the angels of god worship him , heb. . . according to that of the psalmist , worship him all ye gods ! here now i might entertain you with a prolix discourse , to shew how all along the holy angels have waited upon christ and ministred to him . but i will only touch upon the particulars ; most of which the devout gerhard hath summarily laid together . [ angelus ejus conceptionem nunciat , — nativitatem manifestat , — in aegyptum fugere mandat ; — angeli serviunt ei in deserto , — ministrant ei in toto praedicationis ministerio ; — angelus ei adest in mortis agone , — apparet in ipsius resurrectione ; — angeli praestò sunt in ascensione , — aderunt in futurâ ad judicium reversione . ] . to signalize his advent an angel foretels his immediate fore-runner , iohn the baptist , unto zacharias , saint luke● . . — and then , his conception to the virgin mary , ver . . . resolving her doubts , how this should be , ver . . and , after that , assuring ioseph , her espoused husband , that , what was conceived in her womb , was of the holy ghost , saint mat. . . . at his birth , as hath been some-where already intimated , an angel is the herald to proclaim the good news of it to the shepheards in the field , and directs them to the place where he lay ; and immediately , upon that , a whole host of angels sing together in consort with him , glorifying and lauding god , saint luke . . &c. no sooner was he born into the world , but he was look'd upon with admiration by the angels , adored and worshipped by those knowing and blessed spirits , how contemptible soever his appearance was in the eyes of men. upon which account , probably , the apostle adds it as a considerable link to his golden-chain , when he describes the great and acknowledge'd mystery of godliness ; god , saith he , was manifest in the flesh , justified in ( or by ) the spirit , seen of angels , — tim. . . . then during his life upon earth , an angel watcheth over him , while yet in his infancy , to prevent the danger he was in from herod's malice , seeking to kill him ; and to that purpose appears to joseph in a dream , and warns him to take the young child and his mother , and flee into egypt , till he should bring him word , saint mat. . , . as he did sometime after , appearing again in a dream to ioseph in egypt , and saying , arise and take the young child and his mother , and go into the land of israel ; for they are dead , which sought the young childs life , ver . , . and yet again , after that , warning him to turn aside into the parts of galilee , ver . . at his fasting forty days and forty nights in the wilderness , conflicting thereupon with the tempter , the angels minister to him in his need , and congratulate his triumphs . he was there in the wilderness , saith saint mark , forty days tempted of satan , and was with the wild beasts , and the angels ministred to him , ch . . . providing , 't is like , for his safety , as well as support , all the while there . but we have it in saint matthew at the end of his three temptations , then the devil leaveth him , and behold , angels came and ministred unto him , ch . . . [ ne deesse viderentur angeli , cui angelorum custodiam & ministeria insidiosè impegerat tentator . — spectatores tantùm conflictûs , socii triumphi . ] at his bitter agony in the garden , when he had resigned up himself perfectly to his father's will and disposal , as to the sufferings he was to undergo , there appeared an angel unto him from heav'n strengthning of him , saint luke . . and , if need were , himself tells us , that he could but ask his father , and he would send him more than twelve legions of angels , saint matth. . . . after his death , an angel opens his grave and removes his tomb-stone ; behold , saith the text , there was a great earth-quake , for the angel of the lord descended from heav'n , and came , and rolled back the stone from the door , and sate upon it : his countenance was like lightning , and his raiment white as snow , and for fear of him the keepers did shake and become as dead men , saint matth. . , , . the angel also declares and witnesses his resurrection ; for so it follows , ver . , , . and the angel answered , and said unto the women ; fear not ye , for i know , that ye seek iesus , which was crucified . he is not here , for he is risen , as he said ; come , see the place where the lord lay , and go quickly and tell his disciples , that he is risen from the dead . and , behold , he goeth before you into galilee , there shall ye see him . lo , i have told you before . — saint luke speaks of two angels , ch . . , , , . it came to pass , saith he , as the women were much perplex'd , behold two men stood by them in shining-garments , and as they were afraid and bowing down their faces to the earth , they said unto them , why seek ye the living among the dead ? he is not here , but he is risen . remember how he spake unto you , while he was yet in galilee , saying , the son of man must be delivered into the hands of sinful men , and be crucified , and the third day rise again . . at his ascension into heav'n , the angels are his attendants , confirm the truth to the beholders , and preach thereupon a second coming of his , in like manner , from thence , act. . , . while they looked stedfastly into heav'n , as he went up , behold two men stood by them in white apparel , which also said , ye men of galilee , why stand ye gazing up into heav'n ? this same iesus , which is taken up from you into heav'n , shall so come , in like manner , as ye have seen him go up into heav'n . — so iust. martyr expounds that in ps. . attollite portas principes vestras — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. dial. cum tryphone , p. . he needed not the angels help indeed to transport him thither , to remove impediments , and bear him up in their arms , as saint cyprian speaks , but a multitude of them came about him to applaud him as victor , and sing together in jubilee , modulating a new song , and filling the heav'ns with their agreeing harmony . . then , after his glorious exaltation at the right hand of god on high , and being made head over all things to the church , angels , and authorities , and pow●rs subjected to him , and all things put under his feet , [ ephes. . , , . pet. . . ] we find , th●y wait upon and glorifie him in heav'n ; i b●h●ld , saith saint iohn , and heard the voice of many angels round about the throne , — saying with a loud voice , worthy is the lamb , th●t was slain , to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing , revel . . , . upon occasion they reveal his mind and will from thence ; the revelation of iesus christ , which god gave unto him , to shew unto his servants things , which must shortly come to pass ; and he sent and signified it by his angel unto his servant john , revel . . . and again , in the close of that book it is added , i iesus have sent mine angel to testifie unto you these things in the churches , ch . . . at his commandement they fight against his , and his churches enemies ; michael and his angels against the dragon and his angels , ch . . . lastly , at his glorious coming in the end of all , they are again to attend his person , proclaim his approach ▪ awaken the dead to the general resurrection , separate the good from the bad at the final judgment , and execute the decretory sentence , then giv'n forth and pronounced by the judge , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. m●rtyr apol. . p. . ] he shall come in the glory of his father with the holy angels , saint mark . . he shall be revealed from heav'n with his mighty angels , thess. . . he shall descend with a shout , with the voice of the a●ch-angels , and with the trump of god , thess. . . the trumpe● shall sound , and the dead shall be raised incorruptible , and we shall be changed , cor. . . christ's kingdom , to sever the wicked from among the just , and cast them i●to the furnace of fire , where shall be wailing and gnashing of t●eth , saint matth. . ● . &c. thus , from ●irst to last , from our blessed saviour's appearing in the flesh to his glorious coming , a● the ●inal judg of quick and dead , the angels , we se● , are his mini●tring spirits . sect . iii. their ministry to the whole world , especially of mankind . thirdly , we are next to consider of them as ministring spirits , in reference to the whole world , especially of mankind . the peripatetic philosophers assign'd them an office of moving the coelestial orbs. but that hypothesis of the heav'nly motions is since disputed ; and ( bating the uncertainty of it ) we may , as probably , determine , that god , who hath furnish'd the nature of all things else with necessaries , hath also imprinted in those superior bodies the intrinsic principles and causes of their own motion , without the help of such assisting intelligences . some of the hebrew doctors ( as zanchius reports from trithemius , agrippa , and others ) have giv'n to every planet its angel , to every sign in the zodiac its angel ; to every wind its angel ; and to every element its angel . thus they have named , . for the seven planets . ] to saturn zapkiel , to iupiter zadkiel , to mars camuel , to sol raphael , to venus haniel , to mercurius michael , to luna gabriel , which they affirm to be the seven spirits , that always stand in the presence of god , and under whom the government of heaven and earth is disposed . [ saturno cassielem , iovi zakielem , marti samuelem , veneri anaelem , mercurio raphaelem , lunae gabrielem , pet. rami prael●ct . in somn . scip. p. . ] . for the twelve signs of the zodiac . ] to aries malchedael , to taurus asmodel , to gemini ambriel , to cancer muriel , to leo verchiel , to virgo hamaliel , to libra zuriel , to scorpio barchiel , to sagittarius adnachiel , to capricornus haniel , to aquarius gambiel , to pisces barchiel . . for the four winds and four quarters of the world. ] to the east michael , to the west raphael , to the north gabriel , to the south nariel . — and . for the four elements . ] to fire seraph , to air cherub , to water tharsis , to earth ariel . but these are unaccountable imaginations of men , over-curious , and bold beyond their understanding . not to reflect upon all the particulars , or the difference of names among writers . haniel is here intrusted both with venus and capricorn , michael with mercury and the east , raphael with sol and the west , gabriel with luna and the north , contrary to another of the jewish traditions , mention'd by p. fagius , that every angel hath his particular charge and business , nor are there more than one at the same time committed to any of them . therefore , say they , were there three angels sent to abraham , the first to tell him he should have a son by sarah , the second to rescue lot out of sodom , and the third to overthrow sodom and the neighbouring cities . it is not indeed improbable , but that the angels have some share , as the ministers of god almightie's providence , in ordering of the world ; that they are , not only a most considerable species of beings , and ornamental part of the universe themselves , but instruments also of the divine polity in the government of it ; or , that god doth in his ordinary dispensation of affairs [ gubernare inferiora per superiora , & corporali● per spiri●ualia , as the schools speak ] manage things inferior by the superior , and bodily by spiritual . psellus calls them therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ quod mundum agant , regantque ] rulers of the world ; [ and the apostle speaks of the evil spirits , that , by gods permission only , usurp over the ignorant and vicious , in a word that is near of kin to that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ephes. . . ] — seneca calls them , as i noted before * out of lactantius , [ ministros regni dei , ] ministers of god's kingdom , and intimates it as the divine contrivance at the making of the world , [ ut omnia sub ducibus suis irent , ] that every thing should have a guide allotted it . plato in like manner was of opinion , that god hath set demons over the whole world as leaders of the flocks , to govern all man-kind , according to the distributions assign'd them . origen grants , that we have not the benefit of the fruits of the earth , or rivers of water , and th● like conveniences without the presidence of these invisible husbandmen , and stewards ; — and he adds , a little after , that the angels are of a truth the lieutenants , and officers , and souldiers , and curators of god. damascen saith , that , as they are placed by the supreme maker of all , they have the custody of certain parts of the earth , look to nations and countries , order our affairs , and bring us help upon occasion . saint augustin , that every visible thing hath an invisible or angelical power set over it . and ruf●inus , that certain celestial powers have the regency o● mortals from the beginning . a mighty tendency there is in traditionary belief this way ; and from hence , possibly , they may be call'd , thrones , dominions , principalities , powers , and mights in holy scripture , as hath been already in part suggested . but it seems yet with greater evidence concludable from the book of dani●l , that god hath appoint●d regent-angels , as presidents over the respective nations and provinces of the earth . for we read there of the [ prince of the kingdom of persia , ] and of the [ prince of ●raecia , ] and of [ michael , one of the chief princes , that took care of iudaea , ] dan. . , , . [ princeps synagogae , ] the prince of the synagogue , or church of israel , [ michael your prince . the great prince th●t standeth for the children of thy people , ] ch . . . — vatablus is peremptory hereupon , that [ singulae regiones habent praesides angelos , ] every region hath its president angel ; and mr. calvin in his institutions asserts it from hence , with a note of assurance , certè cum daniel angelum persarum & graecorum angelum inducit , significat certos angelos regnis ac provinciis quasi praesides destinari , l. . c. . § . . saint hi●rom saith , [ traditae sunt angelis ad regendum provinciae quasi judicibus ab imperatore , ] that particular provinces are deliver'd over by god to angels governance , as is wont to be done by emperors to their judges . and , ( to forbear other testimonies ) grotius tells us , that both the jews and antient christians , with great consent , collected as much out of the book of daniel , and that clèmens of alexandria puts it beyond all controversie . the jews supposed there were lxx angels , rulers of the lxx nations , into which the world was divided , gen. . and accordingly the greek translates that in the song of moses , deut. . . he set the bounds of the people [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] according to the number of the angels of god. which text th●odoret adds , with the proofs out of daniel , to declare [ nonnullos quidem ex angelis praeesse gentibus , ] and saint chrysostom also alledgeth it . the romans for certain had a temple dedicated to the publick genius , the genius pop. rom. and it was the inscription of some of adrian's coins , gen. p. r. and their prince was supposed to have one extraordinary , whence they swore commonly per genium principis ; and suetonius tells us , that caligula punished many , [ quod per cjus genium pejeraverant . ] in like manner , the current of authority is very strong , that every man [ at l●ast every pious and good man ] hath his tutelar or guardian angel , his angel-keeper attending him . the scriptures indeed , commonly alledg'd for this , do not of themselves necessarily inforce it ; yet , if taken and expounded , as generally they are , by the fathers , according to the common belief of the jewish nation , yea and the tradition of the gentiles too , which was from thence , most probably , derived , do very much favour it . spanhemius is positive and severe in condemning this opinion , as [ . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] un-scriptural , anti-scriptural , unreasonable . but the learned zanchie is quite of another mind . the common and constant consent of the fathers , saith he , hath much of weight and authority with me , unless the holy scriptures do manifestly teach the contrary ; and they all seem to have be●n of this judgment , which i l●ok upon as the more probable ; — the whole church hath always thought thus . — it was , saith he ●arther , and is the received opinion of the , hebrews , that ●very ●aithfull person hath his certain angel assign'd him ; and it may be con●irm'd from hence , th●● the doctrine abou● a●gels propagated among the gentil●s did ●low ●rom the iew● , as justin and eusebius test●●i● , however many things were corrupted in the relating . n●w it was the received opinion among all nations , that all men , so soon as co●ceived , have th●ir angels appointed them , whence also they were call'd genii . i will instance only in some f●w authorities , first of the fathers , and secondly of pagan-writers . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — ] iust. mar●yr , qu. & resp. p. . [ aliquibus ( ang●lis ) uniuscujusque hominis cr●ditam esse curam , ne cos laederent & perniciem cis asserrent scelerati & ex●crati daemones . ] theodoret. divin . decret ▪ epit. c. de angelis . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] basil. l. . contra eunomium . de plato●e test●tur apul●ius — plato autumat singulis hominibus in vitâ agendâ testes & cuslodes singulos additos , qui , nemini conspicui , semper adsint arbitri omnium , &c. ] de deo socratis . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] max. tyrius , diss. xxvi . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] arrian . epist. diss. l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . menander . vel ut alii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ quod a●tem ab hebraeis demanârunt , quae apud ●entiles propagata sunt de angelis , utì è zanchio paulò ante diximus , confirmant magis quae sequuntur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; numenius . vide ludov. viv. in aug. l. . de civ . dei c. . quis poetarum , quis sophistarum , qui non omninò de prophetarum fonte potaverit ? tertul. apol. c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; quod apud vos studium non à barbaris traxit originem ? tatiani orat. contra graecos . ] iacob when he blesseth ioseph's two sons , makes this prayer for them : the angel , which redeemed me from all ●vil , bless the lads ! gen. . ● . where he manifestly points at an angel ; that had all along taken the care of himself ; [ whoe●er he were ] but then he assigns him over , if i may so speak , to both his grand-children , to ephraim and manasseh together . — our blessed saviour affirms of his disciples , that they have their angels , by way of propriety . saint matth. . . [ from whence saint chrysostom thinks it evident , that the saints , if not all others , have their angels , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hom. . in s. matth. ] but yet he determines not peremptorily one particular angel to each of them . — the church in mary's house say , when saint peter knock'd at door , whom they supposed at that time fast in prison , it is his angel , act. . . and this , as zanchie notes , [ juxtà receptam in populo dei sententiam : ] and origen infers from thence , that the other apostles had in like manner their angels . similitèr ergò intelligitur esse & alius alterius apostoli angelus , sicut est petri , & singulorum per ordinem . in numeros hom. . this seems to argue an opinion of particular guardian-angels in the speakers , but yet amounts not to a conviction of the truth of that opinion . which is also rendred somewhat the more dubious , because there is not an exact agreement about the time , when this angel enters upon his supposed charge . some say at the nativity , according to that of saint hierom , [ magna dignitas animarum , ut unaquaeque habeat ab ortu nativitatis in custodiam sui angelum deputatum , ] with whom agrees saint augustin , [ maximum aestimo & illud fuisse beneficium , quod angelum pacis ab ortu nativitatis ad finem usque meum mihi ad custodiendum me dedisti . ] others upon baptism ; and so origen is thought to believe , and teach , [ singulis pueris , statim post acceptum baptismum , certum assignari angelum . ] others , not only before baptism , but , before the birth too , even at the instant , when the soul is first infused ; whence tertullian ascribes all those good offices unto angels , as the ministers of divine power , which the superstition of rome heathen divided among several feigned goddesses ; as alemonia so call'd from nourishing the foetus in the womb ; nona and decima , from the moneths of note for child-bearing ; partula , from the governing of the birth ; and lucina , from the bringing of it into light : omnem hominis in utero serendi , struendi , fingendi paraturam aliqua utique potestas , divinae voluntatis ministra , modulatur — nos officia divina angelos dicimus . ] de animâ , c. . the pythagoreans conceived , that every man hath both a good and a bad angel attending him ; ( which mahomet hath adopted into his religion . ) and that was also the saying of empedocles , [ binos genios ab ipso natali di● cuiqu● mortali deorum munere datos , bonum , scil . & malum ▪ ] which origen seems not at all to mislike . [ vnicuique duo assistunt angeli , alter justitiae , alter iniquitatis . ] — the stoics , as seneca tells us , ascribed to every one [ genium & junonem , ] which , though lipsius interpret [ genium nempe viris , iunonem faeminis , ] others understand after another fashion ; [ iunonem & genium suum singulis dederunt , quasi praesides & oppugnatores . ] again , the egyptians taught , that every man hath three angels ; one to govern his immortal soul , which was call'd [ sacer daemon , ] a second from the disposition of the heav'ns , call'd his [ genius ] and a third with reference to his vocation or imployment , stiled therefore [ spiritus professionis . ] by all which it appears , how uncertainly , and at random we guess at these matters . the holy scriptures speak , not only of one , but a multitude of devils we are in danger of , and to watch and war against , ephes. . and , in like manner , not only of one , but a multitude of angels imploy'd by god for our aid and relief . he shall give his angels charge concerning thee , — ps. . and are they not all ministring spirits ? saith the text. yea , and where it is said , the angel of the lord encampeth — ps. . we are to construe it angels ; for he speaks of an host , and often by the hebrews one is put for a multitude , the singular for the plural . [ thus the inhabitant , for the inhabitants , sam. . . with . chr. . . frog , for frogs , psal. . . tree , for trees , quail for quails , ps. . . — . ship , for ships , kings . . with chron. . . the fowl , for fowls , ps. . . spear , for spears , kings . . with chron. . . ] we find in sacred writ sometimes one and the same angel bringing messages to divers persons , gabriel , for instance , sent to daniel , to zacharias , and to the blessed virgin ; and one and the same angel taking care for , and effecting the deliverance of sundry persons at once ; opening the prison-dores and bringing forth the apostles thence , &c. sometimes again we have many angels joyntly , a whole host of them , protecting and defending one single person . so the mountain was full of horses and chariots of fire round about elisha , kings . . and angels [ in the plural number ] rejoice over one penitent , saint luke . and take the charge of lazarus his soul at his decease , ch . . . from whence yet i dare not conclude , ( as some have done ) that it is contradictory to holy scripture , to assert some one angel ordinarily attending every good man ; for that may well enough consist with the allowing of an extraordinary supply of more , when god pleaseth ; and with this qualification that opnion is usually deliver'd , [ vnicuique electo ordinariè certum propriumque angelum — extra ordinem vero plure● . ] now , though all men may be supposed to have an interest in the custody of angels [ quatenùs viatores , as the schools speak ] as travellers here in the way to happiness , so that none shall be able ●ereafter to plead with god almighty , and alledge that they sinn'd , [ ex defect● hujus adjutorii , ] for want of this help , where it was necessary ; yet it is most certain from the scriptures , that good and pious men , sincere and upright christians , have a more special and effectual share in their ministry . the words of the learned grotius in this argument are remarkable enough , i think , to deserve a translation here . it is evident , saith he , that the angels are ministers of divine providence , and from thence credible , that the offices of angels are distinguished according to the degrees of that providence . now besides the universal providence over all there is a common providence , whereby god upholds and guides the civil societies of men , which we call republics . and , that each of these have their angels , is with great consent both of iews and christians collected out of daniel ; [ as hath been said before . ] but , as god orders the affairs of kingdoms with reference to the state of the vniverse , so , for the most part , the concerns of single persons with reference to the state of kingdoms . but , then , saith he further , those , who by a true faith consecrate themselves to god , are exempted from the common lot , and look'd upon as god's peculiars , whom as he sustains with a special providence , so he seems to assign guardian-angels unto , to direct their steps and succeed their endeavours . — [ agreeably whereto the apostle ●alls the living god , the saviour of all men , specially of those that believe , tim. . . and adviseth else-where , that , in imitation of him ▪ as we have opportunity , we do good unto all men , especially unto them of the houshold of faith , gal. . . ] waving all conjectures and probabilities , two points there are most obvious and undeniable in the text. . that the angels have a charge and commission given them to take care of th● faithful servants of god , and disciples of his son. they are [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] sent forth to minister for them that shall be heirs of salvation . and hence they are call'd their angels , by christ himself , as was said before . the angel of the lord , saith the psalmist , encampeth round about them that fear him , and delivereth them , ps. . . and , again , he shall give his angels charge concerning thee , to keep thee in all thy ways . they shall bear thee up in their hands , lest thou dash thy foot against a stone , psal. . , . where it is spoken of such , as set their love upon god , make him their refuge , and know his name ; that is , worship and serve him , ver. , , . — sanctus sacer angelus astat . and then , . that none of all the angels are exc●●●● from this ministry ; however the schools 〈◊〉 some hebrew doctors have presumed to confine it to the lower ranks and orders only , as i have touched before : are they not all ministring spirits , sent forth to minister ( viz. upon occasion , as god sees fit and good ) for those who shall be heirs of salvation ? saint cyril notes it of the seraphim , ( who are supposed the very supreme power of the highest hierarchy ) that one of them was sent to isaiah the prophet ch . . and he confirms it from this of our apostle to the hebrews , that they are all administratorii spiritus , in the declaring of which he adds , the same yoke , if one may so speak , is upon all these holy spirits ; and they are all at their masters beck , none of them thinking this service too mean , and unworthy , but este●ming it their honour and praise so to be imployed . sect . iv. their ministry to the faithful . i proceed therefore , fourthly , to shew more particularly the ministry of the angels unto the faithful , and the good turns or offices , which they perform for them in pursuit of this their trust and commission . menander calls them [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] the the moderators of life ; seneca [ paedagogos , ] our tutors or school-masters ; hesiod [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] the guardians or keepers of mortals ; epicte●us , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] our curatours , and such as neither slumber nor can be deceived ; zeno , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] the overseers of humane affairs ; which words are all significative of the benefits received from and by them . but , for method-sake , i will refer the chief instances of their ministry unto these three heads . i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in order to our instruction and admonition . ii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in order to our defence and preservation . iii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in order to our comfort , help , deliverance and supply . first , it is part of the angels ministry , upon occasion , to declare the mind and will of god , and bring messages from him for our instruction and admonition . in cebes his table the genius is represented like an old-man , with a paper in the one hand , and with the other pointing , as it were , at something , and commanding those that enter into life , what to do , and what way to walk in . the lord appeared unto abraham in the plains of mamre , and certified him and his wife by his angels , that they should have a son in their old-age , gen. . and after to lot , giving him notice of the destruction of sodom , and warning him and his to slie out speedily from thence , ch . and the law is said to have been giv'n the jews by the disposition of angels ; as i shew'd † before , the word spoken by angels . an angel meets balaam the prophet ( though otherwise of no very good character ) in a perverse way , and charges him to speak no more than god should reveal , numb . . daniel had his visions from an angel , and the angel gabriel was sent forth to inform him and give him skill and understanding , dan. . . — . . . ch . . and . so throughout the prophecy of zechary , we read that an angel talk'd and commun'd with him , and shew'd him this and that , and said to him thus and thus , zech. . , , . — . , . &c. and , then in the new-testament , an angel brings the welcome message of a son , who should be the fore-runner of a messias , to zacharias the priest , saint luke . . — and , after that , to the blessed virgin , of her conception of that messias , &c. ver . , . and , after that , proclaims the good tidings of his birth to the shepherds in the field , saint luke . — an angel appears thrice to ioseph , ( as hath been said upon † another occasion ) first to satisfie him about the taking to him mary his espoused wife ; afterwards to warn him to fly with the young child and his mother into egypt ; and then to call him again into the land of israel , saint matth. . , . — . , , . the angels also ( as i have * shewn ) preach christ's resurrection to those that sought him in his sepulchre , saint luke . and testifie from heav'n the verity of his ascension thither , and his second coming thence , acts . — an angel signifies the revelations of christ to iohn the divine , revel . . . — . . &c. this way of god's communicating his mind and will , occasionally , to men by angels , seems pointed at in that of elihu , iob . , , , . and was commonly acknowledged among the jews ; whence that speech of theirs concerning saint paul , we find no evil in this man , but , if a spirit or angel have spoken to him , let us not fight against god. but their doctrinal ministry is not , ordinarily , now to be expected by us . god hath thought good to substitute other legats for the publishing of his mind and will to men. malachi hath it of the legal priesthood , the priests lips should keep knowledge , and th●y should seek the law at his mouth ; for he is the messenger [ or angel ] of the lord of hosts , mal. . . and god , saith our apostle , who at sundry times , and in divers manners spake in time past to the fathers by the prophets , hath in these last days spoken unto us by his son ; [ viz. in our nature ] a person far transcendent to the angels , hebr. . , . and this beloved son of his , god inc●rnate , that great prophet , whom all are obliged to hearken unto , ( acts . , . ) hath sent his apostles , after him , enabling of them to continue and propagate a succession of ministers , after them too , faithful men , who shall teach others , unto the end of the world. he gave some apostles , and some prophets , and some evangelists , and some pastors and teachers , for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ , till we all come into the unity of the faith and knowledg of the son of god , ephes. . , , . tim. . . these visible ministers of christ now we are to look upon and receive as angels . saint paul speaks it to the praise of the galatians , that they once so received him , gal. . . and so the bishops of the asian churches are call'd by christ himself , as hath been † before suggested , revel . and ch's . to such as these it is , that the holy angels themselves direct men under the gospel . — an angel calls philip towards the south to meet the eunuch , and preach jesus to him , acts . an angel certifies cornelius , that his prayers and alms were come up for a memorial before god ; but bids him send to ioppa for simon peter there , who should tell him what he ought to do ; and the angel satisfies peter too in a vision , as to his going to him , acts . an angel also invites saint paul to preach the gospel in macedonia , ch . . — so forward are these celestial spirits in promoting the knowledg of those blessed mysteries , which themselves with admiration look down into ; and to testifie unto us , that it belongs not to them to usurp the ministerial office in the church of christ , but to preserve and countenance it in the hands of such , as our lord and saviour hath appointed thereunto . it is indeed an high honour which god imparts unto men , to confer this angelical-office and imployment on them ; but then it is also a gracious condescension to humane weakness , that he is pleased so to treat with us , and speak to us by these in our own flesh. for we could not bear the glorious splendor of divinity it self in this our mortal state , nor the apparitions of angels , neither , without much of terror and consternation . when the law was giv'n by their ministry , the people stood amazed , and said unto moses , speak thou with us and we will hear , but let not god speak with us , lest we die , exod. . . and , when an angel came to the wife of sampson's mother , she saith to her husband concerning him , a man of god came unto me , and his countenance was like the cou●tenance of an angel of god , very terrible , judg. . . and of daniel we read , that upon such an appearance , his strength failed him , and he stood trembling , dan. . , . and the like of others . in so much that the angels do usually begin their message with the removal of that fear , which possesseth those to whom they speak . so to daniel , fear not dani●l , ch. . . so to zacharias , fear not zacharias , saint luke . . so to the blessed virgin , fear not mary , ver. . so to the shepherds , fear not , for behold i bring you good tydings , ch. . . so to the good women at our saviours grave , fear n●t ye , for i know , that ye seek iesus which was crucified , saint matth. . . — it is therefore , as i have insinuated , a condescension to our state of infirmity , that god hath chosen to send and speak to us , ordinarily , by embassadors of our own make and kind , mortal-men , like our s●lves , men that die , and are not suffered to continue by reason of death , as the apostle phraseth it , hebr. . , . saint paul yet gives another account of this dispensation : we have this treasure , saith he , in earthen-vessels , that the exc●llency of the power may be of god , and not of us , cor. . . god declares and magnifies his power in destroying the devils kingdom by the ministry of weak and frail men. to which may be added farther , that hereby also he makes the greater proof of our faith and obedience , whil'st we submit to them that watch for our souls , and pay them all due reverence , as god's ministers and christ's vicars , observing them , amidst their weakness and infirmities , as christ himself ; according to that known maxime , [ apostolus cujusque ut quisqu● ] translated by our saviour to this purpose , he that heareth you heareth me , and he that d●spiseth you despiseth me , saint luke . . and , then again , by this means hath god provided fo● the safety of his church , as zanchy notes , that f●lse and wick●d doctrines might not be obtruded on her for true and holy by evil angels , transforming themselves into ang●ls of light ; or a wide door opened unto deceitful enthusiasms and revelations , co●trary to the gospel delive●'d by christ and his apostles . it pleased him , saith he , to make the angels ministers of the law in mount sinai , and , u●der the new-testament , that they should send men to be taught and instructed by the apostles , that we might be assured , that they never propound any doctrine opposite to the prophetical and apostolical ; and therefore , if there be any such in the world , that it is not from the angels of god , but from the devil and a●tichrist . we are not 't is true , to limit the almighty , but that he may still imploy the holy angels upon certain messages , admonitions , and instructions , as he pleases ; and likely enough it is , that many useful notices are communicated from them . [ artes praeeunt , aut docent , & quaedam humano ingenio nunquam eruenda ostendunt , lipsius phys. stoic . l. diss. . vsus etiam musicae omnisque disciplinae , medicinae , artis gymnasticae , & si quae sit his similis , nobis subministrant , porphyr . deabstin . l. . s. . quod & plato intellexisse videtur , cum philosophiam , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , appellarit . quò spectat etiam ciceronis illud , philosophi● quid est aliud , nisi , ut plato ait , donum , ut ego , inventum deorum ? tuscul. l. . & m. antonini , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — l. . s. . ] but the way of salvation is already prescribed to us , and setled by a sure word of prophesie in the holy scriptures , which we are to give heed unto , as an unerring rule and guide : so that we must not look for , or hearken unto any other gospel . saint paul as to this is cleer and positive ; though we or an angel from heav'n preach any other gospel unto you than that which we have preached unto you , let him be accursed : as we said before , so say i now again , if any one preach any other gospel unto you than that ye have received , let him be accursed , gal. . , . which we are the more carefully to mind , because there may be sometimes diabolical delusions pretending to be angelical and divine revelations , cor. . , , . and we are warned , not to believe every spirit , but try the spirits whether they be of god , because many false-prophets are gone abroad in the world , . ep. of s. iohn . . we read of a spirit that said in ahab's time , i will go forth and be a lying spirit in the mouth of all his prophets , kings . , . nor was this peculiar unto that season only ; for the holy ghost speaketh expresly , as saint paul tells us , that in the later times some shall depart from the faith , giving heed to seducing spirits , and doctrines of devils , speaking lies in hypocrisie , tim. . , . this then we are to conclude upon for our security against all dangerous impostures , that a good angel , an angel of light , can never come unto us upon any errand contrary to the revealed word and will of god by jesus christ , whom they all adore and worship . this is the chart or paper they bear always in their hand , that i may allude to what was said of the description made in cebes table , at the b●ginning . the law was given by their ministry , and the gospel published with their acclamations . and , what the prophet isaiah hath said against those , who consult the devil and his instruments , is worthy also of our remembrance . chap. . , . when they shall say unto you seek unto them that have familiar spirits , and unto wizzards , that peep and that mutter ; [ or that cant ] should not a people seek unto their god ? [ as if he had said , how incongruous and absurd is it to forsake the oracles of god , and enquire of the devils ? ] to the law and to the testimony ; if they speak not according to this word [ whatever new light they may possibly pretend unto ] it is because there is no light in them . secondly , it is a particular charge given to the angels to be our keepers , to ward off dangers from us ; as souldiers , to guard us ; as nurses , to bear us in their arms ; and as guides , to direct us in wayes full of peril , hazard , and uncertainty . the phrases used by the psalmist are apposite to this purpose . the angel of the lord [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , castrametatur circum ] encampeth round about them that fear him , ps. . and there shall no evil befall thee ; for he shall give his angels charge over thee , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to keep thee in all thy ways , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] they shall bear thee up in their hands , lest thou dash thy foot against a stone , ps. . , , . with this therefore abraham encourageth his servant , when he sent him to seek a wife for his son isaac , the lord god of heaven shall send his angel before thee , gen. . . which he , when he comes to tell his story , thus repeats , he said unto me , the lord , before whom i walk , will send hi● angel with thee , and prosper thy way , v. . and , when iacob return'd to his father's house from the service of laban , the angels of god met him in the way , of whom he said , th●● is god's host , gen. . , . [ of which † before ] and he had good experience of their prot●ction . this was the support which god gave unto moses in his conduct of the people of israel , exod. . , &c. behold i send an angel before thee to keep thee in the way , and to bring thee into the place , which i have pr●pared . beware of him , and ob●y his voice : provoke him not , for he will ●ot pardon your transgressions ; for my name is in him . but if thou shalt indeed obey his voice , and do all that i speak , then i will be an enemy unto they enemies , and an adversary unto thy adversaries ; for mine angel shall go before thee , and bring thee in unto the amorites , and the hittites , and the perizzites , and the canaanites , and the hivites , and the jebusites , and i will cut them off . — and again he renews the same encouragement , ch . . . i will send an angel before thee , and i will drive out the canaanite , the amorite , and the hittite , and the perizzite , and the hivite , and the jebusite . when a formidable army of syrians had surrounded dothan , where elisha was , to apprehend him , so that his servant was at his wits end upon it , elisha thus comforts him , fear not , for they that be with us , are more than they that be with them , kings . , . whereby he meant the host of angels that pitched about him ; for so it follows , v. , . and elisha pray'd and said , lord , i pray thee open h●● eyes , that he may see . and the lord opened the eyes of the young man , and he saw , and behold ▪ the mountain was full of horses and chariots of fire rou●d about elisha . him therefore they pr●serv●d in this strait and danger , smiting of the syrians with blindness , as we may read more at large . this is supposed to be that hedge , the devil complains of , which god made about job , and about his house , and about all that he had on every side , ch . . v. . and accordingly some expound that place of the prophet isaiah , ch . . . i will take away the hedge of my vineyard , and it shall be eaten up ; and break down the wall thereof ▪ and it shall be trodden down . [ sepes & maceria custodia angelica ] as the ordinary gloss hath it , this hedge and wall is the guard , or custody , of angels . and so we may conceive too that promise of god's being a wall of fire round about ierusalem , zec. . . according to what we read , ev'n now , of the mountain full of horses and chariots of fire round about elisha . and , agreeably to this , we are informed , that , immediately before the d●struction of ierusalem , were heard the voices of angels in the temple , saying , let us hence . many good men , undoubtedly , have owed their safety and preservation from impendent evils and ruine to the peculiar warning of angels . so our blessed saviour , as i have noted † before , was kept from the malice of herod , and his emissaries , by the angel warning ioseph in a dream , s. mat. . some memorable passages of this nature i will here insert out of history . the first i take from melanchton , in his comment upon daniel , where he tells this story of grynaeus , a learned and religious divine . this grynaeus at the meeting at spire , anno . came to melanchton from the university of heidelberge , and , having heard faber bishop of vienna defending some gross errors in a sermon by him preached there , went to him privately and expostulated with him a while about th●m . faber politickly dissembles his dislike , pr●tends himself desirous of farther discourse with him , and that he would return to him on the morrow to that purpose , appointing him then to meet him , and begging his excuse for the present haste , as having some urgent business with the king. grynaeus , in the interim , thinks him in good ●arnest , whereas the snare was now a-laying for his life , goes back to melanchton in this persuasion , and was just set down to supper , and telling part of what had pass'd , when melanchton was suddenly call'd by a certain voice from table to his study , where one , he knew not , in the appearance of a grave old man , spake to him and told him , there would be officers presently at hand , sent forth by the king at the instigation of fab●r , for the arrest and imprisonment of grynaeus , commanding him therefore to go immediately from the city , and make no delays , and so took his leave . upon this melanchton forthwith goes back to the company , bids them to rise , and declares what was said to him . whereupon they convey grynaeus to the rhine , staying at the banks but till they saw him safe over on the other side ; and , returning back to his lodgings , found that the officers had been there indeed to search for him . this relation melanchton avers himself for certain , and appeals to the testimony of many good men then alive to avouch it , concluding of it devoutly to this effect . bless we god , that he adds his angels for our keepers ; and let us upon that account perform the offices of our vocation with the more quiet and unconcerned spirits . a second i contract out of dr. h. mo●e , who gives us this at large out of bodinus . an holy and pious man , as it should seem , and acquaintance of bodinus's , freely told him , how he had a certain spirit that did perpetually accompany him , which he was first aware of in the . year of his age , but conceived that the said spirit had been present with him all his life-time , as he gather'd from certain monitory dreams and visions , whereby he was forewarn'd as well of several dangers , as vices . that this spirit discover'd himself to him after he had for a whole year together pray'd to god to send a good angel to be the guide and governour of his life and actions . that every day he would knock at the door about three or four a-clock in the morning to rouze him up , and a voice would come , while he was asleep , saying , [ who gets first up to pray ? ] that by some sensible sign he did ever advertise him of things , as by striking his right ear , if he did any thing amiss ; if otherwise , his left : and if any body came to circumvent him , that his right ear was struck ; but his left , if a good man , and to good ends , accosted him . if he was about to eat or drink any thing that would hurt him , or intended or purposed with himself to do any thing that would prove ill , that he was inhibited by a sign ; and if he delay'd to follow his business , that he was quickned by a sign giv'n him . when he began to praise god in psalms , and to declare his marvelous acts , that he was presently raised and strengthned with a spiritual and supernatural power . that he was often admonished to give alms , and that the more charity he bestow'd , the more prosperous he was . and that on a time , when his enemies sought after his life , and knew that he was to go by water , that his father in a dream brought two horses to him , the one white , the other bay ; and that therefore he bid his servant hire him two horses , and , though he told him nothing of the colours , that yet he brought him a white-one and a bay-one . that in all difficulties , journeys , and what other enterprizes soever he used to ask counsel of god ; and that one night , when he had begg'd his blessing , while he slept he saw a vision , wherein his father seem'd to bless him . at another time , when he was in very great danger , and was newly gone to bed , he said , that the spirit would not l●t him alone , till he had raised him again ; wherefore he watch'd and pray'd all that night , and the day after he escaped the hands of his persecutors in a wonderful manner ; which being done , in his next sleep he heard a voice saving , now sing , qui sedet in latibulo altissime . a third i find in a late discourse of moses amyraldus , who tells it from cameron a divine of name and eminence in the reformed churches , that he had from the mouth of monsieur calignon , chancellor of navar , this notable passage which befel him in bearn . being in a certain town of that country , one night as he was asleep he heard a voice , which call'd him by his name , calignon ; whereupon awaking , and hearing no more of it , he fell to sleep again . and alittle after he heard the same voice calling him in the same manner , which made a greater impression upon him than before : so that now , being awakened , he call'd to his wife lying by him , and told her what had hapned ; and both of them for a time lay awake , expecting whether they might hear the voice again , and whether it would say any thing more to them . at last the voice awakened him a third time , calling him , as before , by name , and advising him by all means to retire speedily out of that town with his family ; for that within a few days the plague would rage horribly there . to which the chancellor added , that it was very well he followed the direction giv'n him , for as much as soon after the plague indeed began in the town , and destroy'd a great number of the people . — and this , saith amyraldus , was certainly an angel , that spake to him , and by the favourable and benign providence ofgod drew him out of that danger , which otherwise had been unavoidable . thus much in effect apuleius tells us of socrates his daemon , out of plato , that , if there were danger at any time in his enterprizes and undertakings , he heard a voice from heav'n admonishing him to use caution , and either forbear awhile , or steer another course . and balbus in cicero thus expounds homer's allowing to the principal heroes certos deos , discriminum & periculorum comites , de nat. deorum , l. . thirdly , it is part of the angels ministry to the faithful , not only to keep and defend them , or prevent and ward off dangers from them , as hath been said , but to bring comfort also to the disconsolate , and real help , supply , and deliverance in the time of need . the angel of the lord encampeth round about them that fear him●punc ; [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and delivereth them , ps. . instances of this sort we may have many . the angel of the lord found hagar by the fountain of water in the wilderness ▪ in the way to shur , and said , hagar , sarah's maid , whence camest thou , and whither wilt thou go ? and she said , i fl●e f●om the face of my m●stress sarai . a●d the ang●l of the lord said unto her , return unto thy mistr●ss , ●nd submit thy self under her hands . a●d the angel of the lord said unto her , [ farther ] n●me●shmael ●shmael , [ that is , god shall hear ] becaus●●he lord hath heard thy affl●ction , gen. . , , &c. and ag●●n , when she and that son of hers were cast forth , and wandred in the wilderness of beersheba , and the water was spent in the bottle , and she cas● the child under the shrubs , and went and sat down over-against him a good way off , that she might not see his death , and lift up her voice , and wept , god , saith the text , heard the voice of the lad , and the angel of the lord call'd to hagar out of heav'n , and said unto her , what aileth thee hagar ? fear not , for god hath heard the voice of the lad , where he is ; arise , lift up the lad , and hold him in thine hand ; for i will make of him a great nation . and god opened her eyes , and she saw a well of water , and she went and fill'd the bottle with the water , and gave the lad to drink , gen. . , &c. elijah , in like manner , threatned by iezebel , ●led to beersheba , where he left his servant , and going a day's journey himself in the wilderness ●at down in great discontent under a juniper-tree , desirous rather to die than live : and , saith the text , as he lay and slept under the iuniper-tree , behold , an angel touch'd him , and said unto him , arise and eat , and he look'd , and , behold , there was a cake bak'd on the coals , and a cruise of water at his head. and he did eat , and drink , and laid him down again . and the angel of the lord came again the second time , and said unto him , arise and eat because the journey is too great for thee . and he arose and did eat , and drink , and went in the strength of that meat fourty day 's and fourty nights unto horeb the mount of god , . kings . , &c. this meat brought to elijah we may call [ angels food , ] as , possibly , the israelites mannah from heav'n was so call'd , not only for the excellency of it , as hath been † before suggested , but because procured and brought down by the ministry of angels . and the same elijah , afterwards , was encouraged by an angel to go along with ahaziah the third captain , and not to be afraid of him [ having before , by the aid of angelical ministry , most probably , destroy'd the first and second captains with their fifties , sent to apprehend him , with fire from heav'n ; in so much as this third also terrified with their examples , fell on his knees , beseeching him to spare his life ; whereupon the angel saith , go down with him and be not afraid of him , ] kings . when the prophet isaiah , upon the vision , ch. . cryed out , wo is me ! for i am unclean , because i am a man of unclean lips , and dwell in the midst of a people of unclean lips ; there flew , saith the text , one of the seraphims unto him , having a live-coal in his hand , which he had taken with the tongs from off the altar , and he laid it upon his mouth , and said , lo this hath touched thy lips , and thine iniquity is taken away and thy sin purged , vers. , , . our blessed lord and saviour himself had the angels ministring unto him , and strengthning of him , in and after his temptations , and bitter agony , as hath been shewn † already in its proper place . saint paul having related the great danger , that he and his company were in at sea , adds remarkably , there stood by me this night an angel of god , whose i am and whom i serve , saying , fear not , paul , thou must be brought before caesar , and , lo , god hath giv'n thee all them that sail with thee , acts . , . the angels at sodom pull'd lot into the house , and struck those that assaulted him with blindness , gen. . , . and after that , they warn him in time to bring his kindred and goods out of that wicked place , which god had sent them to destroy , ver. . and , not content with a naked warning , when the morning arose , they hasten him again , saying , arise , take thy wife and thy two daughters , which are here , lest thou be consumed in the punishment of the city , ver. , &c. and , while he lingred , saith the text , the men laid ●old upon his hand , and upon the hand of his wife , and ●pon the hand of his two daughters , the lord being merciful unto him , and set him without the city . — nor do they leave them quietly there , so long as there was apparent danger , but , when they had brought them abroad , they add , esc●pe for thy life , look not behind thee , neither stay thou in all the plain , ●scape to the mountain , lest thou be consum●d . — we read of an angel in the book of revelations , crying to the four angels there , to whom it was giv'n to hurt the earth and sea , saying , hurt not till we have sealed the servants of our god in the foreheads , revel . . , . king hezekiah in a great strait and distress , begirt with the assyrians , whose power and multitude he was no-ways able to resist , prayeth to god , and he sends his angel to work a sudden and wonderful deliverance for him , destroying in one night ( as hath been touch'd † before ) an hundred fourscore and five thousand of the insulting enemy , kings . and such another story we have of the great deliverance of maccabeus , and the jews , by an angel [ or helper from heav'n ] in the apochrypha , maccab. . , , , , . with his prayer at another time for the like aid , encouraged by this example of hezekiah , ch. . , , . the three famous confessors , shadrach , meshach , and abednego ( whose proper names were hananiah , michael , and azariah , dan. . ) when cast into a fiery furnace , heated seven times hotter than ordinary , were yet strangely preserved from all harm , and indemnified amidst the raging flames by an angel of god , who appeared there with them , so that that most furious and devouring element had no power upon their bodies , nor was an hair of their head singed , neither were their coats changed , nor did the smell of the fire pass upon them , though it was so fierce and scorching that it consumed the men , who cast them in , dan. . and when daniel , another of the confessors of those times , ( as they are reckon'd up , ch. . call'd there , the four children , to whom god gave great knowledge and skill in all learning and wisdom ) when he , i say , was cast into the lions den , on purpose to be devoured , an angel of god there restrains the wild appetite of those greedy beasts of prey , and after a most unwonted manner preserves him in the very jaws of death , dan. . my god , saith he , hath sent his angel , and hath shut the lions mouths that they have not hurt me , for as much as before him innocency was found in me , and also before thee , o king , have i done no hurt , ver. . and these four are the persons plainly referr'd to in the apostle's martyrology , hebr. . , . who , are said , through faith to have stopt the mouths of lions , and quenched the violence of fire , viz. god by his angels , as hath been said ▪ rescuing and delivering them . when the apostles were , by the procurement of the high-priest , put in the common-prison , the angel of the lord by night open'd the prison-doors , and brought them forth , and animated them to speak openly to the people in the temple , acts . , &c. and saint peter , after that , imprisoned by herod , and deliver'd over for security to four quaternions of souldiers to be kept , was thence , notwithstanding all their care , set at liberty by an angel loosing of his chains , causing the iron-gates of the city to open to him , and conducting of him through the streets thereof , in such a manner as he thought himself but in a dream for a great while , till he came at last to acknowledg , now i know of a surety that the lord hath sent his angel , and hath deliver'd me out of the hand of herod , and from all the expectation of the people of the iews , acts . , &c. thus the angels , we see , are the commissioned instruments of extraordinary escapes , preservations and deliverances . sometimes too they are sent , as physitians , to cure and heal , in case of hurt , sickness , or disease . hence we read of the pool of bethesda , where lay a great multitude of impotent folk , blind , half-wither'd , waiting for the moving of the water , for an angel , saith the text , went down at a certain season , [ which heinsius tells us out of cyril was , yearly , at pentecost ] into the pool and troubled the water ; and whosoever then fi●st after the troubling of the water step'd in , was made whole of whatsoever disease he had , saint iohn . , . to this head we may refer , perhaps , those choice receits , which m. antoninus acknowledgeth himself a debtor for to the gods [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — ] and in the book of tobit we are told of the angel raphael [ whose name , as i have said elsewhere , signifies a divine physitian ] sent to heal old tobit of his blindness , and sarah the daughter of raguel , his daughter-in-law , of her reproached barrenness , to scale away the whiteness of tobit 's eyes , and to give sarah the daughter of raguel for a wife to tobias the son of tobit , and to bind asmodeus the evil spirit , that had kill'd her seven former husbands before they had lain with her , tobit . and the good old man was so ready in his belief of this divinity , concerning the help and protection of god's angels vouchsafed to his servants upon occasion , that he cheers and comforts his troubled and discontented wife , upon his son's journey from her , with it : take no care , saith he , he shall return in safety , and thine eyes shall see him ; for the good angel will keep him company , and his journey shall be prosperous , and he shall return safe , ch. . , . hitherto i have given sundry apposite instances , as i conceive , of the ministry of angels to pious and good men , throughout their life , instructing , defending , comforting , helping and delivering them . and , we may be sure , their aid and assistance is then most ready at hand , when they have most need of it . at the agony of death therefore they may look for strength and support from them , even as they ministred to our lord and saviour in his as hath been more than once suggested † already . that is a time certainly , wherein their help cannot but be very acceptable , all other visible help then failing , and the devil plying of his assaults because he knows his time is short ; [ which gave occasion to gazaeus to insert this intercalare distichon in a poem of his to his angel-keeper , angele mi , bone dux animae , bone mentis achates , quo sine non possum vivere , nolo mori . ] in death , as gerhard speaks , we fear especially the craft of our adversary , that serpent , who doth [ insidiari calcaneo , ] ply at the heel . the heel , saith he , is the extreme part of the body ; an th extreme term of life is death . in that agony of death therefore the custody of angels is chiefly necessary , to keep us from the fiery darts of the devil , and convey the soul , wh●n it leaves the body , into the heav●●ly p●●adise . tertu●●●●● stile● them [ 〈…〉 ] the c●●lers forth of 〈◊〉 and ●uch a● 〈◊〉 ●hem [ 〈◊〉 ●uram diversorii ] 〈◊〉 p●●paration 〈◊〉 those m●nsions they are 〈◊〉 to agreeably ●o which we ●ave ●omew●●●● 〈◊〉 among the platonists , [ vide 〈◊〉 , de deo socratis . plato docuit , ●bi v●●a edit● 〈…〉 est , cundem illum genium raptare illic● , & 〈◊〉 velu● custodiam suam ad ju●●●ium , &c. ] and then , after the separat●on of body and soul asunder , they are careful and diligent in their attendance to lodg the departed spirit safely in its rest and happines● . such a priviledg belongs , unquestionably , even to the poorest and meanest of god's servants . for so it is recorded of lazarus , for our encouragement , the begger died , and was carried by angels into abraham ' s bosom , saint luke . . that is , by them he was translated into the place of his refreshment in the kingdom of god , with that father of the faithful . and such probably was elias his fiery chariot and horses , wherein he mounted to heav'n , kings . . they rejoice at the return and conversion of sinners unto god , as hath been said before from saint luke . , . and th●ir joy is increased by the receiving of them at last into their own number in the regions of bliss and happiness , as those , [ per quos ruinae suae scissuras restaurari expectant , saith saint augustin ] by whom they expect the rents among themselves by the fall of so many to be made up again and restored . thus the angels are , all along , and every-where , ministring spirits to the elect , to keep off evil from them , and to supply them with all the good they stand in need of , and god sees fitting for them ; watching all opportunities ●or the preservation , health and safety , both of their bodies and souls , goods and good names ; guarding them from th● invasion of evil and hurt●ul spirits ▪ making an ●edg about them and all that they have , working ●●●ir p●osperity and su●cess in matters o● importance , relating to the most considerable turns of their lives , assisting them in their vocations , providing for their escape and deliverance in dan●er● extraordinary , healing of their sicknesses 〈…〉 , com●orting and relieving of them in 〈◊〉 of the greatest perplexity and trouble , never leaving them destitute in any condition ; encouraging and strengthning of them at their death , yea and after death too waiting upon them , till they have brought them safely to those regions of felicity , where no hazard or danger can farther reach them . these , saith saint augustin , are the guardian-keepers upon the walls of the n●w jerusalem , and the mountains that encompass her about , watching and observing the vigils of the night over her flock , that the old serpent , our adversary the devil , may not as a lion snatch our souls , whil'st there is none to deliver . they are sent to minister for them , who shall be heirs of salvation , to free them from their en●mies , and keep them in all their ways , to comfort them also , and admonish them , and offer up their prayers to god. for they love these th●ir fellow-citizens , and therefore with great care and a vigilant industry are present with them , at all times , and in all places , ready to come in for their relief , and provide for their necessities , and solicite to and fro , as ac●●ve messengers between them and heav'n . they assist ●●em in their labours , protect them in their rest , hearten them in their fights , and crown them upon their victories . sect . v. an objection , touching the superfluousness of angelic-ministry , removed . now , lest any should object or say within their hearts , that this ministry of the good and holy angels is altogether needless and superfluous , since god himself is omnipresent and omnipotent , every-where at hand , and of power unquestionably sufficient to do all that for us , which we ●an desire , and much more than we can look for or receive from them ; i will offer a few things here for the extirpating of this prejudice . far be it from any christian to think or imagine such a necessity of the angels interposure , as those heathens did , who , confining of their gods to the upper regions , and looking on it as a diminution and disturbance of their ease and happiness , to concern themselves with the vast variety of affairs in the sublunary world , found out this expedient of certain middle natures , as agents and messengers for dispatch between them and mortals . [ inter terricolas coelicol●sque vectores , hinc precum , inde donorum , qui ul●●● citróque portant hinc petitiones , inde suppetias , ceu quidam utriusque interpretes , & salutigeri . apul●ius de d●o socr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato in symposio . ] the knowledg we have of god's ubiquity and in●inite perfection forbids to surmise thus of him , as if he were pent and coop'd up any-where , or as if any thing could be concealed at any time , or in any place , from his notice ; or , as if the ef●ecting any th●ng were ● trouble , disturbance , or burden to him , who created the universe with a word speaking . ignoratio rerum aliena naturae deorum est , & sustinendi muneris propter imbecillitatem difficultas m●●imè cadit in majestatem deorum . balbus apud ciceronem , de nat. deorum l. ● . but then the same knowledge forbids us also once to opine or imagine that any of his constitutions and appointments are in vain . we are not , 't is true , competent judges of his works , so as to give the full and adequate reason or account of them ; but yet both may and ought to conclude from his own excellencies , that in the greatest and exactest wisdom , [ mensurâ , numero , & pondere , wisd. . ] he hath contrived and made them all . we cannot possibly tell the need or usefulness of sundry sorts of beings ; nevertheless it is not for us hastily to pronounce , that they might therefore be spared , and serve not to any worthy purpose . m. antoninus , i remember , speaking of such things as are apt to offend and trouble us , [ as thorns and bryars , &c. ] bids to decline them , if we can , for our own safety ; but not to start that bold and idle question of curiosity , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ] why were these things at all in the world ? this were the way , as he adds , for us to be laugh'd at by those that understand nature better than we do ; in like manner as he would deserve from an artificer , who should come into his shop , or work-house , and blame thi● and that tool or contrivance for superfluous and unnecessary , which the master well enough knew the design and use of . that profound reverence we owe unto god , ( as he instructs us else-where ) to pronounce , even in things not only beyond our reach , but contrary to our wills and inclinations , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] this hath a good and sufficient reason , though we ken it not ; nay , and to conclude that he would have contrived otherwise , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] if the matter required it , or it were not best as it is . this i premise in the general , to silence all importunate and presumptuous enquiries into the reason and account of god ●●mighty's works and providence . it should su●●●ce at any time for us to be assured , that ●hings are so and so ; though we are not able to reach the quare or quomodo , the grounds or ends of them . as iustin martyr said well abou● the mysteries of our faith ; [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] it is a convi●tion of manifest unbelief to start the question [ how ? ] of god. but the case before us admits of a fair and equal satisfaction , unto all such as are disposed to entertain it ; provided they have but a competent share of the good father's modesty , neither to pry into what is hidden , nor wilfully to overlook what is revealed . the on●y reason we know of god's making the world , and the several sorts of beings in it , was his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good pleasure , [ who worketh all things according to the counsel of his own will , ephes. . . ] to produce creatures that might be capable of the free communications of his divine goodness , and reflecting back the acknowledgment thereof to himself . but having once put all together in the most excellent order , connexion , and subserviency each to other , and established the laws of their mutual dependence , and operations by his fiat , or decree , he now governs and manageth all things according to those laws and rules , unless some great and considerable motive of wi●dom or goodness draw him to suspend ● while , or exceed them by miracle . though he b● every-where in the universe , and all the powers and perfections of that hold of him ; yet he is a being himself really distinct from it ; and where he hath setled and appointed the means to any end or purpose , we must not sit still , and look for his immediate interposure , but in that way and method only which he hath chosen and established . i , saith he in the prophet , will hear the heavens , and they shall hear the earth , and the earth shall hear the corn , and the wine , and the oyl , and they shall hear iezreel , hos. . , . god , 't is confess'd , can do all things by himself . he can keep us alive without our natural food , for man liveth not by bread alone , but by every word proceeding out of his mouth ; but yet 't is not his pleasure , ordinarily , so to do ; nor may we , without sin and smarting for our folly , presume to tempt him by the neglect or slighting of those daily provisions , which he hath placed within our reach . in like sort he can govern the world and the societies of men in it , without the help and superintendency of earthly rulers ; yet we are well assured , they are all ordained by him , and we out of conscience to that ordinance of his , to apply our selves to , and act under them . rom. . such is the beautiful eutaxie of the world , as i have touched elsewhere , that all ●●●gs are framed with a due respect each to other , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the lxx read , eccles . . . ] and inferiour beings are generally govern'd by their superiors , though all of them under god ; who as he pleased at first voluntarily to make this scale , and gradation of beings , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] invisible , and [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] visible , and then man a complex as it were of both together , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] so he now wisely orders the things made by their just and proper laws and measures , and after the most excellent way and manner for their ministry and service each to other . si à primis inchoatisque naturis ad ultimas perfectásque volumus procedere , ad deorum naturam perveniamus necesse est . balbus in cicerone de nat. deorum , l. . of the angelical oeconomy in particular , i will offer but these two things . . that it tends extremely to our consolation , and the assuring of us touching the love , regard , and care of god to and for us , when he hath not only vouchsafed the lower world for our use and accommodation , but appointed so noble a rank of creatures also for our service and attendance . and , . it tends also to produce and increase a mighty friendship and correspondence between us and these blessed spirits ; while their love to us is heightned and improved by the continual exercise of it in all the acts of kindness and good-will they now do for us ; and our gratitude back again towards them , excited by the reflections which we make upon their officiousness ; and by this means we are certainly on both sides prepared for the great happiness of an eternal society hereafter each with other mutually in heaven , when we s●●●l come to meet together there , and know them better , as they do us . chap. v. the character of the persons , for whose good especially the angels are commissioned . having treated so largely of the angels ministry , i will add a few words in the next place , of that character which our apostle here gives the persons for whose good , benefit and advantage especially god hath commissioned them , for them , saith he , that shall be heirs of salvation . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] for them who shall hereafter inherit salvation . sect . i. heirs of salvation . salvation is the scripture-word for happiness and glory ; a freedom and immunity from all evil , attended with the fruition of whatever good we are capable of , and that unto eternity . eternal salvation , heb. . . salvation , with eternal glory , tim. . . which is at other times called eternal life , the kingdom of god , and that blessing , which is the sum both of all god's promises to us , and all our desires and longings . whence we have these ensuing phrases remarkably answering that of the text : [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to inherit eternal life , s. matth. . . s. mark . . s. luke . . — . . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to inherit the kingdom of god , s. matth. . . cor. . , . — . . gal. . . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to inherit the promises , heb. . , . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to inherit the blessing , s. pet. . . heb. . . — and that we may know no good thing is here wanting , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to inherit all things , rev. . . all things together , all in one , viz. in god , the comprehensive quintessence of all perfections . but yet , there is somewhat peculiar in this phrase of the text , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to inherit salvation ; that is , the great blessing of the gospel , with reference whereto christ is called , the saviour of the world , and the gospel it self , accordingly , the knowledge of salvation , s. luke . . the word of salvation , acts . . the way of salvation , act. . . the gospel of salvation , eph. . . the grace of god which bringeth salvation ; or , the saving grace of god , titus . . so great salvation , heb. . . the word hath a primary reference to that evil and misery we are delivered from . and so indeed we are most capable of a sensible estimate of the ●uture state of blessedness , by reflecting upon those miseries of all sorts which here we stand exposed to ; that wrath of god whereto our sins have made us liable . whence we read of salvation from sin , s. matth. . . and salvation from wrath , thess. . . — . . but then , it connotes als● the fulness of joy and happiness , which is consequent hereunto , when god shall wipe away all tear● , and there shall be no more death , neither sorrow , nor crying , nor pain ; but perfect health , and case , and tranquillity , even all things des●rable , rev. . , . two points , especially , it imminds us of ; i. that lost and undone condition , which sin hath involved us in : for christ came to seek and save [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that which was lost , s. matth. . . the cry of those in the ship , ready to sink , well fits our case , lord save us , we perish ! s. matth. . . we are all sinners , and therefore miserable ; lord save us from our sins ! we are by nature children of wrath , ephes. . lord save us from thy wrath ! from the day of thy wrath ! from the wrath to come ! shew us thy mercy , o lord , and ●rant us thy salvation ! psal. . . ii. th● way of our escape , freedom , and deliverance by the mediation of the son of god in our nature , the saviour , which is christ the lord , s. luke . . by whom we have received the atonement , rom. . . neither is there salvation in any other ; for there is no other name under heaven , given among men , whereby we must be saved , acts . . other foundation can no man lay , [ cor. . . ] to build the grounded hopes of salvation on . through him alone we have the assurance of it . this is the record [ which we must bide by ] that god hath given us eternal life , and this life is in his son , s. iohn . . he is the way , the truth , and the life , s. iohn . . [ vera illa via , quae ducit ad vitam aeternam ] he is the appointed heir of all things , heb. . . and by him we are admitted to a share in the inheritance . here therefore we learn how blessedness becomes our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. our portion or inheritance . it was no question , the ancient patrimony which almighty god at first designed for all his off-spring , but yet upon the reasonable condition of their silial duty and obedience to himself . sin and disobedience entring in provoked the heavenly father to disinherit , and lay his curse upon them instead o● the blessing . man was made and placed in paradise , 'till rebellion drave him out thence ; and , upon that were set at the east of the garden of eden , cherubims and a flaming sword , which turned every way to keep the way of the tree of life , gen. . . and yet notwithstanding , such is gods paternal grace and indulgence , that there is a land of promise still set before us ; there is a way made for our re-entrance into paradise , the garden of eden , and the tree of life there ; yea and a conduct back , even by angels too , thither . 't is true , if we find happiness now , it must be salvation : yet , that salvation may become our inheritance , blessed be the god and father of our lord iesus christ , who according to his abun●ant mercy hath begotten us again unto a lively hope , by the resurrection of iesus christ from the ●●ad , to an inheritance incorruptible and undefiled , and that fadeth not away , reserved in heaven for you , who are kept by the power of god through faith unto salvation , ready to be revealed in the last time , — pet. . , , . god , upon the score of christ's performances in our nature , is reconcileable to man-kind , and actually reconciled unto all , that by him return home to himself . he is ready to forgive and accept us in that his well-beloved , for his sake to admit us again as children of his special grace and favour , and heirs of glory . as many as received him , saith saint iohn , to them gave he power [ right or priviledge ] to become the sons of god , even to them that beli●ve in his name , saint iohn . . and this love and condescension of his ought deservedly to be admired by us , behold , saith the same apostle , what manner of love the father hath bestowed upon us , that we should be call'd the sons of god! epistle . . such sons to whom he purposes and bequeaths the inheritance of salvation ! for if children , saith saint paul , then heirs , heirs of god , and ioint-heirs with christ , rom. . . if ye be christ's , then are ye abraham 's seed , and heirs according unto promise , gal. . . all things are yours , and ye are christs , and christ is gods , cor. . , . you are heirs according to the hope of eternal life , titus . . heirs together of the grace of life , pet. . . heirs of the kingdom , which god hath promised to them that love him , saint iames . . sect . ii. a farther account of the same ; and therein of things necessary to salvation . from hence then we are sufficiently resolved , who they are that shall inherit salvation ; viz. all upright-hearted , sincere and honest christians ; all the genuine disciples of christ , that pursue and make good the vow of their baptism , whereby they were solemnly entred into his body the church , and so made members of christ , children of god , and inheritors of the kingdom of heav'n ; provided only , that they are faithful to that sacred stipulation , pact and covenant , which they are engaged in , to fulfil it . for , as ignatius tells , we must not only be called christians , but be what we are call'd , if we would be happy : and a name without the importance of it will profit nothing , as salvian speaks . this is a matter of the greatest weight and moment for us all to consider well of , and pause a while upon . for ever happy they , who are the heirs of salvation ! but it will be an addition to our misery , [ ●antâ de spe decidere , ] if we deceive our selves with fond and vain conceits of a right and title to that blessed inheritance , while our names are legible in the black catalogue of those , who are expresly excluded ●hence . here therefore our recourse must be to the word of god , the holy scriptures , which are able to make us wise unto salvation , tim. . . wherein we have the promises of eternal life , and the way to it ▪ saint iohn . . with a clear and satisfactory account of the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] things that accompany salvation , that contain salvation in them , and by which we may certainly lay hold on salvation , hebr. . . i will point briefly at some of the most obvious texts , that treat of thi● matter , and leave them to such further consideration , as they d●serve ; whi●h i do , the rather , for antidote against the poiso●ous insinua●●●● o● profane and licentious persons , who number ●p the fund●mentals out of their own brain . i am not ashamed of the gospel of christ , saith saint paul , for it is the power of god unto salvation to every one that believeth ▪ rom. . . god so loved the world , saith our blessed saviour , that he gave his only begotten son , that whosoever believeth in him should not perish , but have everlasting life ; for god sent not his son into the world to condemn the world , but that the world through him should be saved . he that believeth on him , is not condemned , but he , that believeth not , is condemned already , because he hath not believed in the n●me of the only begotten son of god : and this is the condemnation , that light is come into the world , and men loved darkness rather than light , because their deeds were evil , saint iohn . , &c. there is , we see , in the first place , an evident necessity of the christian faith in all to whom it is propounded . 〈◊〉 admits us among christ's disciples , an●●●●●out it we cannot be saved . and this faith must not only be in the heart , neither , but there must be also an outward prosession and owning of it , for with the heart man believeth unto righteousness , saith the apostle , and with the mouth confession is made unto salvation , rom. . . and whosoever shall be ashamed of me and of my words , saith christ himself , in this adulterous and sinful generation [ wherein it may be to the hazard of his ●ife , and all he hath , possibly , to ow● and confess them ] of him also shall the son of man be ashamed , when he cometh in the glory of his father , with the holy angels , saint mark. . . that is , he will for ever disown and renounce him . so we have it in saint matthew , whosoever will confess me before men , him will i also confess before my father , which is in heav'n ; but whosoever shall deny me before men , him will i also deny before my father , which is heaven , ch. . , . from whence the apostle tells us , if we deny him he also will deny us , tim. . . [ see farther , hebr. . , . hebr. . , , &c. saint luke . . to ver . ] the primitive christians well understood the necessity of this open profession of their religion , whatever sufferings it brought upon them . witness that of tertullian , [ nec fas est ulli de suâ religione mentiri . ex eo enim quod aliud à se coli dicit quam colit , negat quod colit , & culturam & honorem in alterum transfert , & tranferendo jam non colit , quod negavit . dicimus , & palàm dicimus , & , vobis torquentibus , lacerati & cruenti vociferamur , deum colimus per christum , apol. c. . ] the noble army of martyrs and confessors , then , counted it an happiness to be reproached for the name of christ ; and were so far from being ashamed of suffering , as christians , that they glorified god on this behalf , according to that of saint peter ep. . , . and in the midst of all torture they cryed out with courage and constancy [ christianus sum . ] but ecebolius of constantinople is infamous in story for his mutability and compliance , who , whilst constantius was a catholick , profess'd himself so too , but with him after turn'd arian , and in iulian's days was au idolater , but under iovian again tacked about to the catholick side . let them seriously ponder upon this , who indulge a liberty of renouncing chri●●ianity and denying christ , in case the higher powers on earth shall so require them ; who call all the externals of our religion ceremonies , that have not any thing of holiness in them , nor relate at all to the happiness of individual christians , nay , which they are bound to abstain from , in case they live where the christian religion is interdicted them . — sure i am , we have not so learned of christ and his apostles ; and such stuff as this needs only a bare rehearsal to render it , together with its authors , abominable . now if we once believe the gospel of our saviour , and confess that faith , which we have received from him , we shall from thence see a necessity also upon us , in order to our salvation , to repent sincerely of all our sins , to amend our ways , and to live in a conscionable and constant obedience to all christ's commands , positive as well as moral , and , among the later too , such as concern god as well as our neighbour and our selves . for this is plainly the doctrine which he taught . repent for the kingdom of heaven is at hand , s. mat. . . vnless ye repent , ye shall all perish , s. luke . , . god now commandeth all men every-where to repent , acts . . and this repentance must not be in shew and appearance only , but in truth and reality , such as bringeth forth fruits meet for repentance , that is , reformation and amendment of heart and life , s. luke . . such as s. paul calls repentance unto salvation not to be repented of , or not repented of again , cor. . . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] such as we stick firm and stedfast to , not returning with the dog to our vomit , or with the sow , that washed , to wallowing in the mire . then farther ●or the necessity of new obedience ; not every one , th●t saith ●nto me lord , lord , shall enter into the kingdom of heav'n , but he that doth the will of my father which is in heav'n . many will say unto me in that day , lord , lord , have we not prophecied in thy name , and in thy name cast out devils , and in thy name done many wonderful works ? and then will i profess unto them , i never knew you ; depart from me , ye that work iniquity , saint matth. . , &c. and , in the close of the same chapter , he that hears christ's sayings and doth them not , but yet hopes for happiness by and from him , is resembled to a foolish builder , erecting a mighty structure without a good and sure foundation . — why call ye me lord , lord , saith he convincingly , and do not the things which i say ? saint luk● . . he became the author of salvation , saith the apostle , unto all them that obey him , hebr. . . and to none but such . as for others , saint peter speaks with amazement and horrour , what shall the end be of them , who ob●y not the gospel of god! ep. . . how dreadful and astonishing ! if we would know more plainly [ what , ] saint paul declares it ; when the lord iesus shall be revealed from heav'n with his mighty angels in flaming fire , taking vengeance on them that know not god , and that obey not the gospel of our lord iesus christ ; who shall be punished with ●verlasting destruction from the presence of the lord , and from the glory of his power ; when he shall come to be glorified in his saints , and to be admired in all them that believe , thess. . , , , . [ them that believe ] that is , who obey the gospel , whom he hath chosen to salvation through sanctification of the spirit , and beli●f of the truth , ch. . . to an inheritance among them that are sanctified , acts . . or , to the riches of the glory of his inheritance in the saints , ephes. . . the inheritance he will give to these holy ones , and to them only ; for without holiness no man shall see god's face , hebr. . . and for the universality of that obedience , which is required of us , such-like texts as these are plain , render unto caesar the things which are caesars , and unto god the things which are gods , saint matth. . . these things ought ye to have done , and not to leave the other undone , ch. . . whosoever shall keep the whole law , and yet offend in one point , [ allow himself in the transgression of any particular command , ] he is guilty of all , saint iames . . these now are the declared heirs of salvation , who heartily believe in christ , boldly confess that faith , unseignedly repent of their sins , and live conscientiously in universal obedience to all our saviour's laws and institutions , so as to exclude the contempt of any one of them . [ believe on the lord iesus , and thou shalt be saved , and thine house [ viz. on the like terms and conditions ] so saint peter resolves the jailor , propounding that question , what must i do to be saved ? acts . . repent and be baptized every one of you in the name of iesus christ for the remission of sins . so he resolves others , in the like question , acts . , . and to the same demand in effect , good master , what must i do to inherit eternal life ? our blessed saviour answers ; thou knowest the commands , what is written in the law ? how readest thou ? do this and thou shalt live , saint matth. . saint luke . ] these are the faithful disciples of christ , his little-flock , to whom he saith , fear not little flock , for it is your fathers good pleasure to give you the kingdom , saint luke . . as if he had said , let not the thoughts of your own unworthiness discourage you ; for this blessed inheritance is setled on you by your heav'nly father's good pleasure , and by vertue of his promise and covenant ; you have [ certum , mansurumque jus ] a certain and abiding title , such as that of inheritances among the jews . but then , observe carefully , it belongs only to such as you are , the sheep that hear my voice , and obediently follow me , the shepheard and bishop of your souls . blessed are they that do his commandements , that they may have right to the tree of life , and may enter in through the gates into the city , the heav'nly jerusalem , revel . . . let us fear , after all this , lest any of us come short , hebr. . . lest we be found among those , that are excluded , and shut out thence . and , to that end , it may be of some use to peruse attentively the scripture-catalogues , that look this way . — i will but nakedly recite some of them . without are dogs , and sorcerers , and whoremongers , and murderers , and idolaters , and whosoever loveth and maketh a lie . so it follows immediately after the place ev'n now quoted , rev. . . know ye not , saith saint paul to the corinthians , ( as in a case notorious and evident ) that the unrighteous shall not inherit the kingdom of god ? be not deceived , neither fornicators , nor adulterers , nor effeminate , [ pathici ] nor abusers of themselves with man-kind , nor thieves , nor covetous , nor drunkards , nor revilers , nor extortioners , shall inherit the kingdom of god. and such were some of you , but ye are washed , — cor. . , , . then to the galatians , the works of the flesh are manifest , saith he , which are these , adultery , fornication , uncleanness , lasciviousness , idolatry , witchcraft , hatred , variance , emulation , wrath , strife , seditions , heresies , envyings , murders , drunkenness , revellings , and such-like , of the which i tell you before , as i have told you also in time past , that they which do such things shall not inherit the kingdom of god , gal. . , , . again , to the ephesians , this ye know , that no whoremonger , nor unclean person , nor covetous man , who is an idolater , hath any inheritance in the kingdom of christ , and of god. let no man deceive you with vain words , for because of these things cometh the wrath of god upon the children of disobedience , ephes. . , . once more , to the philippians : many walk of whom i have told you often , and now tell you , even weeping , that they are enemies of the cross of christ , [ such as will deny christ crucified rather than suffer for him ] whose end is destruction , whose god is their belly , and whose glory is in their shame , who mind earthly things , phil. . , . now let us every one make a due reflection upon our selves , impartially examining and judging of our selves , according to these rules , that we be not hereafter judged and condemned by god. but i return at length , from this digression ( the profitableness whereof may yet plead sufficiently for it ) unto that which is principally designed in the text , the reference , i mean , which the ministry of angels hath unto those persons , whose character and description we have been looking into . they are sent forth to minister [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] with a peculiar respect unto them . they have not only the blessed inheritance of salvation secured to them in the end , but here in the way too the holy angels have a special charge over them , as the protectors of their minority , till they come to it . nor must we imagine this confined to that time and age only , wherein our saviour and his apostles lived , but to be continued in like manner to all future generations of sincere christians successively . so much the original imports and intimates , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] for those that shall be , in all times and ages yet to come , the heirs of salvation . i understand not , i confess , the force of their reasoning , who would from hence infer and argue the absolute and unconditional assurance of salvation to any select number , of the absolute certainty of their perseverance in a salvable state , who are once entred into it . no such thing can be concluded from the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] here made use of , but rather the contrary , if there be any thing in that distinction of futurities , which some have suggested out of aristotle , into [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] a thing that is likely to be , but yet hath a possibility of being otherwise , and [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] a thing most certainly to come to pass . — now there is no question at all , but that the inheritance of salvation spoken of , is a [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] a thing that shall certainly be the lot of all sincere and persevering christians ; but then those , who are at present , it may be , sincere christians , are only [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] such as are likely to inherit it , and only certain so to do , upon the supposition , that they are found at death in that state , there being in the mean-while a possibility left of their miscarriage , if they take not good heed to hold on , and persevere unto the end . the righteous shall assuredly inherit eternal life ; but yet the righteous man [ de praesenti ] may possibly cease to be such , afterwards , turning from his righteousness , and then the prophet tells us , all that he hath done shall not be mentioned , ezek. . . — but this by the way . chap. vi. practical inferences from the whole . it remains in the last place , that i add by way of application of the fore-going discourse concerning angels and their ministry , those practical inferences which shall appear most proper thereunto . sect . i. the christians great priviledge and comfort . first then , let christians from hence take notice of their great priviledge , so as to bless god heartily for it , and comfort and encourage themselves , from it to work out their own salvation resolutely , amidst all the oppositions and discouragements , whatever they are , which they meet with . it is the commendation of our blessed saviour's wonderful love to us , that , passing by the angels , he took hold of man , an inferiour sort of creatures ; nay and exalted our humane nature into a most intimate conjunction with his deity , so that the angels now take it both for their duty and happiness to adore him clothed with that nature , and , for his sake , imploy themselves in attendance and ministries about us . and the psalmist represents this as comfort sufficient against the snare of the fowler , and the noysome pestil●nce ; the terrour by night , and the arrow that flyeth by day ; the plague that walketh in darkness , and the destruction that wasteth at noon-day ; [ that is , all the assaults of men and devils , that seek to do us mischief , sleeping or waking , by night or day , as some understand the words , and all manner and kinds of evils , secret or open ; ab incursu nequam spirituum , qui noctu vigilant & daemonii meridiani , j. pricaeus in ps. . nec homines n●c daemones noc●re possunt ; intelliguntur autem daemones per pavorem noctis & pestem grassantem in meridic , munster . ibid. ] even this , he shall give his angels charge concerning thee , to keep thee in all thy ways , psal. . — and , when he had élsewhere mentioned the encamping of this heavenly host about them that fear god , ps. . he adds immediately upon it , o taste and see , that the lord is good ! [ even from this instance of his goodness ] blessed is the man that trusteth in him . o fear the lord ye his saints , for there is no want to them that fear him . — if need be , the angels shall come and minister unto them , so that they shall have meat from heaven , even angels food . it well becomes us to take some time particularly to consider of the manifold benefits we reap from the holy angels , that we may admire and praise god , with devout s. bernard , lord , what is man , that thou thus thinkest on him ! thou sendest to him thine only begotten son. thou sendest into him thy holy spirit . thou promisest him the light of thy countenance : and that nothing in the heavenly regions might be unimployed in sollicitude for him ; thou sendest forth also those blessed spirits [ the angels ] to minister to us . — and again , with s. augustine , who having spent some meditations upon this subject , thus piously concludes them . when i remember these things , o lord , i confess before thee , and praise thee for thy great benefits , wherewith thou hast honoured us . thou hast given us all things under heaven , and yet countedst that but small provision , unless thou hadst also giv'n us the things above , even those angels of thine , as ministring spirits unto us . what is man that thou makest such reckoning of him ! — and , with religious gerhard , let us engage ourselves a while in the contemplation , how immense the divine grace and favour is towards us in this particular ; the heav'nly father , saith he , sendeth his own son to deliver us . the son of god incarnate is sent to save us . the holy spirit is sent to sanctifie us . the angels are sent to protect us . [ much to the same effect , as i noted before out of saint bernard . ] thus the whole heav'nly court doth , in a manner , serve us , and hand down it's benefits to us . so that i no longer wonder , that all inferiour creatures were made for man , when the angels themselves , who are far more worthy , deny us not their ministries . deservedly therefore hath our church appointed one festival in the year , for a solemn commemoration of the holy angels from whom we receive so great advantages , instructing of us then to recognize the admirable wisdom and goodness of god in ordaining of their services , and by prayer unto him to seek the blessing of their ministration , as the excellent collect for that day l●ssons us . [ o everlasting god , who hast ordained and constituted the services of angels and men in a wonderful order , mercifully grant , that , as thy holy angels always do thee service in heav'n , so by thy appointment they m●y succour and defend us on earth , through iesus christ our lord. amen . ] but to render both the motives of our thanksgiving unto god , and the encouragements we ought to gather to our selves from their attendance and ministry , the stronger and more effectual , we shall do well to consider in our minds distinctly the many endearing qualifications of these our guardians and helpers ; such as their knowledg and wisdom , their power and strength , their number and multitude , their unanimity and order , their care and watchfulness , their speed and agility , their fidelity and zeal in the discharge of their trust and commission , most of which points i have enlarged upon before , and therefore shall here again but sleightly touch upon them . their knowledge and wisdom , as hath been said , is beyond the most improved intellectuals of any upon earth . they have their advantage in the excellency of their faculties , and their freedom from such bodies , as we dwell in , [ which press and weigh down the mind that museth upon many things . [ wisd. . . ] and darken our understandings , so that we look on things as through an obscure perspective : ] and then , farther yet , in their long-continued observation and experience from the beginning of the creation , and their neerer approaches to , and frequenter communications from the divine majesty . then , for their power and might , they [ excel in strength ] and are resembled not only to an [ host , or army , ] but to [ horses and chariots of fire . ] — both for skill and ability they surpass the evil spirits , who are infatuated in some degree , and enfeebled by their wickedness . then , for their number and multitude , that exceedeth our arithmetick , as do the stars in the firmament . and this vast number of knowing and powerful beings is yet the more considerable , if we add the thoughts of their unanimity and order . they are all of a mind , and have no contests or disorders among themselves , which are often the undo●ng of armies otherwise very formidable . they are resolved about their proper ministries , and both know and keep their rank and station , hearkning all of them with one consent to the voice of god's word . add we next their watchfulness . they are not like unto us mortals , subject unto heaviness , weariness , drowsiness , sleepiness , and surprize . they are full of eyes , and rest not day nor night from imployment . the darkness is all one to them with the light. and in the prophesie of daniel they are call'd vigiles , or watchers , ch. . . because , as saint hierom speaks on the place , [ semper vigilant , & ad dei imperium sunt parati ] they always watch , and are ready at the almighty's beck and command . they neither slumber nor sleep , and so give not the enemy opportunity of advantage , nor lose not any themselves for making good their service . and , then , such is their make and nature , that no external impediments retard or hinder their motion ; but for speed and agility they fly , as it were , with wings , very swiftly , and pass to and fro , like lightning . and , then lastly , these knowing , powerful , numberless , unanimous , orderly , watchful , and nimble spirits are both faithful and zealous in the charge committed to them . not the least spot of neglect , unfaithfulness , backwardness , or indifferency to be fast'ned on them . they do always behold the face of god to receive his pleasure , and they are as ready to do it . they are call'd holy ones , dan. . , . and represented as clothed with pure and white linnen , revel ▪ . without blemish . and their zeal puts life and vigour into all their service , with reference to which they are a flame of fire , burning with the greatest ardors of affection to god's glory , and the good of his church and servants . now , having such a guard as this about us , we are inexcusably guilty of ingratitude , if we observe not our heav'nly father's love and care towards us , so as to bless his name for this provision among his many others mercies ; or of neglect , if we open not our eyes to see , that there are always more with and for us , than those that can be against us ; so as to gather from hence heart and spirit in the cheerful and undaunted prosecution of our christian duty in all the paths we are to tread in order to our salvation . being therefore compass'd with so great a cloud of witnesses , [ and mighty helpers ] we are to lay aside every weight , and the sin which doth so easily beset us , and to run with patience the race set before us , hebr. . and having so great encouragement and strong consolation , we are not at any time to be weary of well-doing , or frightned from it , but to be stedfast and immoveable , always abounding in the work of the lord , [ cor. . ult . ] as it becomes persons of such hopes for hereafter , [ the heirs of salvation ] and such security in the interim , [ attended with the holy angels . ] sect . ii. the christian's dignity not to be despised . secondly , let us all take notice from hence of the dignity of christians ; and thereupon take heed , lest at any time we despise , or injure them . be they never so mean , low , or disregarded in the world , they are all the sons and daughters of the great king of heaven and earth , and born to a fair inheritance , a transcendently rich and glorious kingdom ; and in the mean while , however we may look upon them as destitute and forsaken , they have an invisible guard about them , upon occasion to minister for their supply , defence and vindication . such honour have all the saints . and here we may well cry out , o how plentiful is thy goodness , o lord , which thou hast laid up for them that fear thee , and which thou hast prepared for them that put their trust in thee , even before the sons of men , ps. . . it concerns us then to beware , that we despise not any of those , whom god hath so highly honour'd ; and that we wrong not any of those , for whose aid and relief he hath made so ample a provision . s. iames reproving the strange partiality among the jewish christians in judicature , having respect to some for their gay-clothes , and contemning others for their poverty , thus expostulates the case with them , ch . . , . hearken , my brethren , hath not god chosen the poor of this world rich in faith , and heirs of that kingdom , which he hath promised to them that love him ? but ye have despised the poor . — so different are the judgments of god and corrupt men . god hath so far honoured these his servants , as to declare them heirs of a blessed and most glorious kingdom ; but ye , saith the apostle , have despised them , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] dishonoured , vili●ied , set them at nought ; nay abused , oppressed , and trampled on them , as it there ●ollows , do not rich men oppress you ? &c. — we ought indeed to honour all men , pet. . . even because they are men , bearing the signatures of the di●ine image ; and he that despiseth his neighbour sinneth , prov. . . but the brotherhood of christians is to be esteemed at an higher rate , as having the image of god doubly stamped on them , being his children both by nature and grace ; and whatever habit they go in , whatever condition be their lot here , the heirs apparent of salvation . nor have they all in hopes and reversion , but somewhat in hand too , that is very considerable : this in particular among other prerogatives and priviledges , that the glorious angels , a sort of creatures far above us , are made by god's appointment their ministers and servants . and upon this account too our blessed saviour bids us to take heed how we offend or despise them . whoso shall offend one of these little ones , that believe in me , saith he , it were better for him that a milstone were hanged about his neck , and that he were drowned in the depth of the sea , s. matth. . . the offence here spoken of relates chiefly to the turning them aside out of , or causing them to stumble and fall in the ways of salvation . but then he adds farther , v. . take heed that ye despise not , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] see that ye contemn not , one of these little ones ; for i say unto you , that in heaven their angels do always behold the face of my father which is in heaven . this , we see , is plainly and evidently asserted by our blessed saviours authority , and not spoken according to the prejudices and conceits of the people only , as some absurdly affirm . for i say unto you , ] he designs , most certainly , to teach and instruct , and requires our firm assent to the truth of whatever doctrine is so prefaced by him . the reason here therefore is no less divine than the admonition — those then that believe in christ , however small and little they are in the estimation of the world , and their own too , are not so in god's , nor is his love and care little towards them . say not then , such an one is a carpenter , such an one a taylor , such an one a husbandman , such an one unlearned , &c. they are s. chrysostom's words , [ ab angelis , quibus commissi sunt , viles , fecit venerabiles ] god hath of mean made them venerable [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] from the angels whom they are committed to . vide majestatem hominis pii , qui etsi pauperrinus est , nec unum externum servum habet , tamen serviunt ei multa millia angelorum . brentius in s. matth. . hom. . they have their angels assign'd them , and those angels of theirs have a great interest in heaven with their father , whom they attend upon , to receive his commands concerning them , and execute them with all speed and fidelity . they are ready to enter their complaints against all that affront and abuse their charge here on earth , at his tribunal , and at his beck of their defence , and the avenging of their righteous quarrels . sect . iii. an account from hence , why no more mischief done in the world : and by the way , why so much too , notwithstanding their presidence . thirdly , we may from hence take some account , why , notwithstanding all the power and malice of devils , and wicked men imploy'd by and under them , yet no more mischief is done in the world . the devils are many , as hath been said , and their power and malice very formidable , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ s. matth. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ ch . . ] there is the great dragon and his angels , having great wrath , rev. . they are vowed adversaries to our happiness , and go about like roaring lions , seeking to devour , pet. . . saint paul warns us of a terrible host of them , principalities , powers , the rulers of the darkness of this world , and spiritual wickednesses ( or wicked spirits ) in high-places , eph. . . that is , the prince of the power of the air , and all his militia , the spirit that worketh in the children of disobedience , ch. . . — and , as the devils are thus many , malicious , and powerful , so also crafty and watchful to accomplish their designs of mischief . i fear , saith the apostle , lest by any means , as the serpent beguiled eve , so your minds should be corrupted from the simplicity which is in christ , cor. . . and afterwards , he speaks of satan transforming himself into an angel of light , and his ministers fals-apostles , deceitful workers , &c. ver. . elsewhere , lest satan should get an advantage of us ; for we are not ignorant of his devices , ch. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his machinations or contrivances . else-where , again , the wiles of the devil , eph. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his methods of deceit . how many ways he assaulted iob , and brought mischief upon his cattel and goods , his house and children , and lastly his own body ; — and what miserable vexations and tortures those , that have been possess'd with evil spirits , have labour'd under ; and what a vast power they sometimes exercise both over the outward and inward senses of men ; the holy scripture , and other approved histories , do plentifully attest . and then , if we add the great numbers of evil instruments , slaves and vassals , [ devils incarnate ] which these wicked subtle and malicious spirits have at their service , in league and combination with them ; how many there are that have no fear of god before their eyes to restrain them , but make their own wills and humours the only law of justice ; how many infidels and heretic's , that are profess'd enemies to the church of christ , who rage furiously and take counsel together against the lord and against his anointed ; how many of those ungodly ones , who have no ●aithfulness in their mouth , and whose inward parts are very wickedness , who for their own lust persecute the poor , and imagine crafty wiliness against them , lying in wait secretly , and saying in their heart , tush , god hath forgotten , he seeth not , or , he careth not for it ; how many of those , that have bent their bow , and make ready their arrow● within the quiver , that they may privily shoot at them , who are true of heart ; how many of those , who are full of cursing and bitterness , and whose feet are swift to shed blood , who are greedy of the prey , and spread their nets cunningly to destroy the innocent ; whose delight is in lies , and who plot and contrive wickedness upon their beds continually ; how many of these , and of the like malignancy ( whereof we have frequent complaints throughout the book of psalms : ) if , i say , we consider our selves encompass'd thus with a numerous host of evil spirits , and their hellish agents and instruments , we may begin to wonder , that the earth we live in is any tolerable habitation ; or be ready to say with elisha's servant , when the enemies army with chariots and horses surrounded the city , [ actum est de nobis , periimus , alas my master ! how shall we do ? kings . . only god be thanked , the answer is ready at hand for us too , which the prophet then gave him , ver. , . [ plures sunt , qui stant à part● nostrâ , quàm qui sunt pro illis , ] fear not , for they that be with us are more than they that be with them : referring to the heav'nly legions . — we have michael and his angels against the dragon and his angels , the good against the evil , more in number , wiser for understanding , greater in power , more vigilant , couragious , zealous , and successfull . — magna quidem est adversarii nostri diaboli potentia ; sed erigit nos angelorum custodia , &c. d. i. gerhard , med. xxvi . when god asked of satan , that had been walking his rounds , and compassing the earth to and fro , whether he had consider'd of his servant iob , upright and good iob , he readily replies , as to him , upon it , hast thou not made an hedg about him , and about his house , and about all he hath on every side ? job . . . which hedg is conceived by expositors to be the guard of angels , as hath been said † before . and satan can do nothing against iob , or other good men , so long as this hedg remains , the angels of god encamping round about them , and taking charge of them to keep and defend them . but then , if it be so , may some say , how comes it to pass , that even those who fear god and shall inherit salvation , do yet often fall into divers sufferings , and calamities , afflictions and troubles , as well as others , or sometimes more than others ? to this i answer briefly , in two particulars ▪ i. sometimes they offend and provoke god to make a breach or gap in this hedg , and to say as he did to his vineyard , i will take away the hedg and wall thereof , isay . they sometimes foolishly leave god's ways , and wander in by-paths , which have no assurance of the angelical custody and protection . the devil , when he quotes that of the psalmist in his temptations to our blessed saviour , he shall give his angels charge over thee — craftily omits that clause of importance , in all thy ways ; that is , [ si modo ambules in rectitudine viarum domini , & non tentes deum , ] if thou keepest a direct course in those paths , which he hath chalked out for thee to walk in , and dost not tempt him by the forsaking of them . if we wittingly run upon precipices and throw our selves into dangers , we have none to blame , but our selves , for what we suffer by so doing . [ qualis via haec de pinnaculo templi mittere se deorsum ? non est via haec , sed ruina . et , si via tua est , non illius , ] as saint bernard speaks upon occasion of the devil's suggestion to our blessed saviour , upon this motive to cast himself down from the temple , on the presumption of the angels attendance . what an odd way is this to cast himself down from the pinnacle of the temple ? this is no way of safety , but of ruine ; or , if it be any way , it is the devils and none of gods. — when we forsake god's way , no wonder if his guard fail us . ii. at other times god himself thinks it fit and meet to try his servants faith , patience , and submission , and other graces , [ as is evident in the case of iob , before-mentioned ] to difference and distinguish this world from the other , that their affections may be weaned from this , and fixed upon the other ; and , in order both to their greater spiritual good here , and the increase to their eternal reward hereafter , the promoting and furtherance of their salvation ( for these i say , and the like purposes of wisdom and kindness together ) to deal unto them a larger share of afflictions and sufferings than unto others . and thus , as the apostle speaks , he chastens them out of love , and for their profit , that they may be partakers of his holiness ; which , however grievous it seems for the present , afterwards yields them the peaceable fruit of righteousness , hebr. . in these circumstances , now , the real sting of outward evils is taken away , and the nature of them changed , and altered . they are not to their hurt and prejudice that lie under them , but to their greater benefit and advantage ; such therefore as an indulgent father chuseth for them , and such as their guardian-angels consequently cannot but approve of . — but i will not enlarge on this argument . m. antoninus , that generous heathen , said well , who would desire to live in a world destitute of god and providence , where all were left to chance , and we to meet every-where with so many enemies and dangers ? but when we remember , what a comfortable provision god hath made for our security and welfare , we are sufficiently satisfied against the fears and anxieties , which must otherwise continually haunt and posses us , and should therefore , with that excellent emperour , not only pay a tribute of veneration to , but fix and settle our minds in a steddy and composed confidence upon him , the governour of the world and all things in it . sect. iv. no disparagement for any to minister unto and serve others . fourthly , since the angels are all ministring-spirits , sent forth to minister for them that shall be heirs of salvation , let none think it a disparagement , but rather an exaltation , an imployment truly divine and angelical , to serve and minister unto others for their good , and in order to their salvation . those blessed and glorious spirits , of a more noble kind and order than we are , however it might seem to their diminution and debasement , do not yet disdain to minister unto us , but embrace this charge and command of god with all chearfulness and delight . and therefore we certainly , who cannot but admire and commend their goodness and condescension , should learn to emulate and be followers of the same . we should be ambitious of the like honour , to become helpful and serviceable unto others , especially in order to their salvation , which is the greatest good they can design for themselves , or we assist them in prosecution of . such a ministry as this we should rejoice in , though it appear somewhat to our own hindrance , and the obscuring of our name and reputation in the world . whosoever will be great among you , saith christ to his disciples , let him be your minister , and whosoever will be chief among you , let him be your servant , even as the son of man came not to be ministred unto , but to minister , and to give his life a ransom for many , s. matth. . , , . this is the commendation s. paul gives of the highest powers upon earth , he is the minister of god to thee for good , [ to thee who doest good : ] and again , the minister of god , a revenger to execute wrath upon him that doth evil , rom. . . and again , gods ministers attending continually upon this very thing , v. . whence antigonus call'd a kingdom truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , splendidam servitutem ] a noble and glorious servitude ; and it was wont to be spoken solemnly to the prince of the exiles in babylon , that he should not swell or lift up himself with pride , [ officium ipsi , non potestatem injungi , & ab eo die incipiendum ipsi servire omnibus ] that duty , rather than power , was committed to him , and from that day forward he was to become a servant of all . according to the greek verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the master is the chief servant of the family , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epict. diss. l. . c. . it was the glory of the apostles of christ so to be esteemed , how contemptibly soever some now think and speak of their heavenly and angelical calling . the prophet foretells it as an honour , ye shall be named the priests of the lord ; men shall call you the ministers of our god , isa. . . and let a man account of us , saith one of them , as the ministers of christ , cor. . . adding of himself in particular to the corinthians , i seek not yours but you , and i will very gladly spend and be spent for your souls , though the more abundantly i love you , the less i be loved , ep. . , . and he commends timothy and epaphroditus by a like character to the philippians , willing them to hold such in reputation , phil. . , , , . the angels are all ministring spirits , as hath been shew'd , and 't is a real dignity and advancement for us to participate their office , as we may do , every one more or less , by being helpful what we can to others . so that what s. paul injoin●d to be said unto archippus , should in its measure and proportion , sound in all our ears , take heed to the ministry which thou hast received in the lord , that thou fulfil it , col. . — the glory which we expect and look for in the life to come , is described by this ( as hath been said too elsewhere ) that we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like unto the angels ; † and now if this have any thing endearing in it , it cannot , certainly , but highly r●commend their work and subserviency to us here . but what i have said of ministring unto others , even the meanest , holds with advantage as to that other part of the angels ministry , which is towards god almighty . they do with the greatest joy stand in his presence , and worship and adore him , as i have † shew'd at large . they are all unanimous and uniform , and orderly , and zealous , and constant in their sacred liturgy , which is made up chiefly of lauds and praises , doxologies and thanks-givings . the queen of sheba admired and proclaimed the happiness of solomon's attendants , kings . . happy are thy men , happy are these thy servants , which stand continually before thee and hear thy wisdom ! but how much more deservedly may we celebrate the honour and happiness of these heavenly courtiers , that do always behold the face of the most glorious and incomprehensible majesty of god himself ? and then it cannot but behove us to testifie , that we unfeignedly esteem their honour and happiness , by desiring and endeavouring , so far as we are capable , to partake of the same ; breathing out of holy flames , with the psalmist , how amiable are thy tabernacles , o lord of hosts ! my soul longeth , yea even fainteth for the courts of the lord ; my heart and my flesh cryeth out for the living god. when shall i come , and appear before god ? blessed are they that dwell in thy house ! they will be still praising hee . a day in thy courts is better than a thousand . — psal. . it should be our great delight , as often as we can , with angels and arch-angels and all the host of heaven , to laud and magnifie the glorious name of god in our christian assemblies , as we are admirably instructed and trained up to do by the service and liturgie of our church , which , i had almost said , none can be offended at , who are upon deliberate and mature thoughts throughly reconciled to the angelical . sect . v. angels to be reverenced , but not adored . fifthly , since the angels are thus ministring spirits , sent forth by god to minister unto us , and for our good and happiness ; let us express an awful sense of their attendance , and shew them all due regard and reverence . it was i confess , a speech of generous honesty , which a. gellius commends from peregrinus the philosopher , whom he heard at athens , [ virum quidem sapientem non peccaturum etiamsi peccâsse eum dii atque homines ignoraturi forent . ] that a wise man would not sin , though the gods and men should never know it , because he forbears not out of the fear of punishment and infamy , so much as from a sense and love of duty and goodness it self . [ so the poet describes his golden age ; — quae vindice nullo , sponte sua sine lege fidem rectumque colebat : paena metusque aberant , &c. . metaph. but this is an idea of such perfection , as this state of ours on earth affords very few , if any , instances of . it is rare to find any , who are got to this high improvement ; the greatest part need other motives and restraints ; yea , and our very make and constitution is fitted to them . the thoughts of secrecy and hopes of impunity tempt most men to transgress . to such therefore the same philosopher thought good to propound this consideration , out of sophocles and ot●ers , that tim● wi●● 〈…〉 and 〈…〉 . — and i●●as 〈◊〉 a●v●ce to l●cil●●● , 〈◊〉 we●pan● ●pan● good m●n 〈…〉 ▪ and 〈◊〉 all 〈◊〉 : as 〈…〉 ▪ 〈◊〉 he had learn't himself from 〈◊〉 ▪ w●ose precept t●erefore ●e a●●edge●● for it . gre●●●word ●word of mens s●n● and m●scar●iages , saith he ▪ 〈…〉 ta●en away , if 〈…〉 if a 〈…〉 they are 〈…〉 . and 〈…〉 do w●●● to have in mind 〈…〉 au●●●rity may render 〈…〉 ha●●y that man ▪ as he 〈◊〉 , w●● referres 〈◊〉 only his 〈◊〉 , but his 〈◊〉 ! happy he was 〈◊〉 learn's so to re●ere a●other , as u●●n every remembrance of him to com●ese and 〈…〉 such a man will quickly ●ecome ●●nerabl● . 〈◊〉 therefore , saith he , a cato ▪ or , if he seem too ri●●s and severe , ch●se a lae●●●s to t●y self , one whose life as well as 〈◊〉 is most approvea●le ▪ and , having his very soul and countena●ce before thee , represents 〈◊〉 to thy self at all times as a guardian and exa●ple . — but we need not so much this wholsom cou●●el ▪ neither , if we call but to mind those many invisible witnesses , which are for certain continually about us , and the heathen moralists too have sometimes taken notice of . there is , first , a spirit within us , which registers all our actions in order unto judgment , and from whose observance we can conceal nothing . never therefore do a base act with hopes of secrecy , saith isocrates , for though thou keep it from others , thou must needs be privy to it thy self . my conscience , saith cicero , is more to me than the words of all besides . and what booteht it , saith seneca , for none to know , when thou thy self knoweth ? o wretched soul , if once thou despisest this witness ! t●●●e 〈◊〉 a sacred spirit within 〈…〉 is the observer ●f 〈◊〉 good and ev●● . agreea●ly w●ereto saith saint be●●●rd excellently , wheresoever i go , my 〈◊〉 is with 〈…〉 it 〈◊〉 i 〈…〉 or evil . 〈◊〉 is 〈◊〉 is a 〈◊〉 , w●ile i ●ove , and will 〈◊〉 it as 〈…〉 i am ●ead 〈◊〉 . secondly , there is the great god , our creator , go●ernou● , and judg , always with us , bef●re w●●se all-●eeing eye 〈◊〉 ●●ings are naked and 〈◊〉 [ c●jus 〈…〉 , ] as h●●●d a●●o acknow●edgeth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this , saith ep●●●erus , is amo●g our first rudiments , t●at there is a god ▪ and that ●is providence 〈◊〉 o●er all 〈…〉 that neither our doings nor 〈◊〉 can be c●●cealed ●rom ●im . — so live with men , saith seneca ▪ ●s under god's eye . nothing is ●idden from him ; he is present to our very souls and thoughts . let us always 〈◊〉 ▪ ●aith cicero ▪ 〈◊〉 those 〈…〉 we must give an account , and consider , that we are every 〈◊〉 , not in some t●e●er of the world seen of men , but beheld from above by him who will be both iudg and witness . and therefore , as boer●ius hath it , if men would not dissemble , they are under a great necessary of honesty , as acting before the eyes of the all-seeing iudg. our very inwards should be such , saith m. anto●●●us , that the gods may see us vertuous . and this is that we meet so often with in holy writ , to walk [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] before ●od , and righteous before god , &c. — these two rules , i have now spoken of , the stoick excellently puts together , chuse , saith he , to please thy self , and chuse to approve thy self unto god. but then , thirdly , ( to say nothing of those many malignant spirits that watch an occasion of doing us mischief , to accuse , tempt and ruine us ) there are also the holy angels about us , whom god commissions for our defence and welfare . and that is the point , which here i am to recommend ; that we shew an awful respect and due regard to these invisible spectators . know ye , o men , saith epictetus , that every one of you is committed to a certain diligent and excellent keeper and observer ; such is every man's genius or daemon appointed by god. when therefore you shall have shut the doors , and made all dark about you , remember that you never say , you are alone , for indeed you are not . but god is within , and your genius ( or daemon ) is within . and they have no need of light to see your doings by . and apuleius , having discoursed the doctrine of guardian-angels out of plato , concludes it in this manner , all you who have heard me expound this divine sentence of his , so form and compose your minds , to the devising and doing of all things , as those that know , th●re is nothing at all within or without , secret and hidden from those observers , &c. thus saint bernard lessons us , since the angels are present in all thy ways , see that thou walk warily shew a reverence to thy angel in every inn , in every nook and corner . and do not thou presume to commit that in his presence , which thou durst not v●nture on in mine . — again , saith he , this word [ he hath given his angels charge over thee ] o how great a rev●rence should it produce ! how great devotion ! how great assurance ! in regard of the presence of angels , awe and reverence ; for their good-will , devotion [ with thanks-giving ; ] and upon the account of their safe-guard , confidence and assurance ! and again , — let us shew our selves grateful to so worthy and excellent guardians . let us love them , as much as we can , and as far as we ought . — the holy scriptures in like manner point us out to the presence and attendance of angels , as a singular motive unto watchfulness and circumspection in our behaviour . behold ( saith god to moses and his people the jews ) i s●nd an angel before thee , to keep the way , &c. exod. . , . [ cave à facie ejus , i. e. ne coram ●o aliquid iniquum designes , as vatab. ] beware of him [ that thou do nothing unrighteous in his view ] and obey his voice , provoke him not ; for he will not pardon your transgressions ; for my name is in him . — and , when the preacher cautions against rash vows , he adds , eccles. . . neith●r say thou before the angel that it was an error , or ignorance . the greek hath it say thou not [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] before the presence , or face , of god. iacob so call'd the place , where the angel appear●d to him and wrestled with him , peniel , that is , the face of god , gen. . . and god himself said of the angel , that attended the israelites , as we read even now , my name is in him , that is , my authority . he acts as in the person of god. and agreeably the hebrew rabbies stile the angels [ oculos de● ] the eyes of god ; and so the holy scripture is thought to call them too , zech. . . revel . . . say not then before the angel , that oversees thy actions , and will not bear with them ▪ if they are evil and provoking , so and so . excuse not thy fault as small and inconsiderable . adstat angelus vindex , there stands an angel by to observe , and punish . we are made a spectacle to the world , to angels , and to men , saith saint paul , cor. . . we do , as it were , act upon an open stage or theatre , surrounded with many spectators , a great circle of witnesses , angels as well as men , and therefore should endeavour to act and manage our part well , [ see hebr. . . ] and for this cause he exhorts women to such a decent habit in the congregation as becomes their state and condition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . because , saith he , of the angels , who are presumed to frequent the christian churches , as before they did the temple and synagogues among the jews , as hath been † else-where declared . therefore all things should be done with a special reverence and decorum there . and indeed , proportionably , every-where besides . i charge thee , saith the same apostle unto timothy , before god and the lord iesus christ , and the elect angels , that thou observe these things , tim. . . as if he had said there is not only the omnipotent god , and the lord jesus christ , whom he hath ordained judg of all , to take notice of thee ; but there are also many other witnesses , the holy and elect angels to testifie at last for or against thee , when he shall come in the glory of his father , and that retinue of his , to judg the quick and dead . they walk with us , saith saint agustin , in all our ways , they enter in and go out with us , attentively considering how piously and honestly we converse in the midst of an evil nation , and with what study and desire we seek the kingdom of god and the righteousness thereof , and with what fear and trembling we serve him and rejoyce before him , &c. we are then to express an awful sense of , and regard unto the presence of those our dayly inspectors and attendants , with all the grateful respect we are able to shew them . but yet we must take heed , that we give them not any of that adoration , divine worship and honour , which is peculiar unto god , remembring , how it is written , thou shalt worship the lord thy god , and him only shalt thou serve , saint matth. . . he that sacrificeth unto any god , save unto the lord only , he shall be utterly destroyed , exod. . . nec bonis igitur , nec malis diis sacrificari voluit , qui hoc cum tanta comminatione praecepit , d. aug. de ●ivit . dei , l. . c. . theophylact tells us upon the text , that our apostle seems in those words to reprove those , that ascribe too much to angels , making mention of them as obliged to like services with us , and so differenced from us , but as creatures are from one another . — nay , which is more , we find here , that they are appointed to minister unto us . and that reason tatianus thought good against the worship of the sun and moon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; why should we fall down in a religious obedience to those that serve us ? this would certainly be offensive to those righteous spirits themselves , instead of being acceptable . when sampson's father , would have offered a kid in sacrifice to the angel , that appeared unto him , he not only declares it , but gives this wholsom advice upon it , iudges . , if thou wilt offer a burnt-offering , thou must offer i● unto the lord. intimating , that he could not sacrifice to any other without the guilt and peril of idolatry . and when saint iohn in a transport , fell at the angels foot to worship him , he would by no means admit of it , but saith unto him , see thou do it not ; i am thy fellow-servant , and of thy brethren , that have the testimony of iesus , worship god , revel . . . and again , when he offered the like a second time , he persists also to answer him the same manner , see thou do it not , for ● am thy fellow-servant , and of thy brethren the prophets , and of them , which keep the sayings of this book , worship god , ch. . . the words of saint paul , in his epistle to the colossians , do cut off all temptations to , and excuses of this fond excess . let no man beguile you of your reward in a voluntary humility , and worshipping of angels , intruding into those things which he hath not seen , vainly puffed up with his fleshly mind , col. . . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] that is , as a reverend person paraphraseth it ; let no man please himself and condemn you in point of worshipping of angels , as if there were some special humility in so doing , undertaking to scarch into those things which he knows nothing of , having no other ground for his doctrine , but his own carnal fansie . such hereticks as these s. augustine calls [ angelicos ] and he frequently reflects upon their perverse practise . the angels , saith he , are not willing that we should sacrifice unto them , but unto him , whose sacrifice they acknowledge themselves together with us to be , — and what is invocation but sacrifice , as the scripture calls it ? the sacrifice of praise . — and again , they are not good , but evil angels and devils , that desire men to sacrifice unto them . — and again , the saints themselves , both men and angels , will not admit that to be exhibited unto them , which they know to be due unto god alone . this appear'd in paul and barnabas ; this appear'd in the angels also , as we read in the revelations . — and again , we honour the angels , but with love , not with service ; nor do we build temples to them ; for they are not willing to be honour'd by us . — once more , if we should rear a temple of wood a●d stone to any holy angel , be he never so excellent , should we not be anathematized by the truth of christ , and from the church of god , for exhibiting of that service to a creature , which is due only unto god ? lactantius tells us in like manner , that the good and holy angels will not have any divine honour given them , whose honour is in god ; but those that revolted from the service of god , being enemies unto and prevaricators from the truth , endeavour to appropriate the name and worship of gods to themselves . hear we also origen , those , saith he , whom from their work we call angels , we find because of their partaking the divine nature to be called gods , even in the holy scriptures . yet , not so , as to enjoin us to worship , in the room of god , those that minister unto us and bring us the things of god. for all prayer and supplication , and intercession , and thanks-giving is to be sent up to him , who is god over all , by that high-priest , who is above all angels , the living word and very god. and again , we speak well of them and count them happy , as being ordained by god for the good and benefit of mankind . but we do not distribute the honour due to god unto them : for this is neither the will of god , nor of those who are thus ordained by him . let me adde farther , that this worshipping of angels was condemned in the council of laodicea , [ anno . ] the . canon whereof runs in these words , that christians ought not to leave the church of god , and go and invocate angels , and make conventicles , which things are forbidden . if any one therefore be found indulging to this secret idolatry , let him be anathema , because he hath left our lord iesus christ , and come over to idolatry . in the version of which canon carranza lamentably mistakes , or prevaricates , by reading of [ angulos ] instead of [ angelos ] i. e. [ corners ] for [ angels ] so wide a difference may the change of one letter make . of which i will say no more but the old proverb , veritas non quaerit angulos . theodoret saith , they were the jews who perswaded men to worship angels , because the law was delivered by angels , which practice continued a long time in phrygia and pisidia ; and that therefore the syno●●f laodicea forbad the praying unto angels , &c. if any desire to see farther into this mystery , i refer him to the learned discourses of mr. mede upon the apostasie of the last times , and doctrine of demons . i will end with the words of zanchy , if we may not invocate , saith he , those that hear and see us , and take care of us , how then dead men ? so that they are convinced of most manifest idolatry who worship saints departed and angels , and dedicate and consecrate temples to them . and 't is to ●very little purpose for such as do thus to boast that they cannot erre in things that relate to faith and religion . sect . vi. god in and for them to be admired and glorified . sixthly , it will not be amiss , if we take the hint from the angels double admonition to saint iohn , mentioned in the last section , [ worship thou god ] to turn our thoughts a while from these excellent creatures , and , upon the occasion of their perfections , to raise up our minds to observe , admire and adore their maker . this is a tribute we ought to pay unto him from all his works ; o lord , our governour , saith the psalmist , how excellent is thy name in all the earth ! and again , the heavens declare the glory of god , and the firmament sheweth his handy-work . and again , all thy works praise thee , and thy saints bless thee . the glory of him that made them is conspicuous in them all , and they praise him , [ objectivè ] by suggesting matter to all intelligent or reasonable beholders , of acknowledging and blessing him thereupon . the invisible things of god , saith the apostle , from the creation of the world are clearly seen , being understood [ or considered ] by the things that are made , even his eternal power and godhead ; so that they are left without excuse , rom. . , &c. even they who having thus far the manifestation of gods being , and means of knowing him , glorified him not as god , neither were thankful , but gave away his glory to the meaner sort of his works . and , surely , saith the author of the book of wisdom , ch . . , &c. vain are all men by nature , who are ignorant of god , and could not out of the good things that are seen , know him that is ; neither by considering the works did they acknowledge the work-master ; but deemed either fire , or wind , or the swift air , or the circle of the stars , or the violent water , or the light of heaven to be the god● which govern the world ; with whose beauty if they being delighted took them to be gods , let them know how much better the lord of them is ; for the first author of beauty hath created them . but if they were astonished at their power and vertue , let them understand by them , how much mightier he is that made them . for by the greatness and beauty of the creatures , proportionably the maker of them is seen . — if we are well in our wits , saith epictetus admirably , what else should we do both public●ly and privately , but celebrate , praise , and give thanks unto the deity ? for , even while we are digging and ploughing , and ●ating , this hymn is to be sung unto god , great is god who hath given us these instruments to cultivate the earth ! great is god who hath given us hand● to labour with ! great is god who hath given us the power of swallowing , and a stomach to receive and digest our food , who causeth us by this means to grow up imperceptibly , and makes us breath when we sleep ! thus we are to sing to his praise in all things . but a most divine hymn is due for this , that he hath given us the understanding of things , with capacity and reas●n to make use of them . — and then a little after he adds , if i were a nightingal , i should do what belongs to the nightingal ; if a swan , what belongs to such a bird ; but now i am a reasonable creature , it behoves me to praise god. this is my work and business . and this i do , nor will i quit this station as long as i am able , but exhort others also to join in the same song with me . like that of the psalmist , praise ye the lord , praise the lord , o my soul ! while i live i will praise the lord. i will sing praises to my god , while i have any being , psal. . , . for this end certainly did god make the world , and sent man at last into it , to display his own goodness , & produce objects capable of the continual communications thereof ; and that we might be surrounded with variety of particulars , by piece-meals to take notice of and honour him , whom we cannot at once and altogether conceive aright of . [ natura homines humo excitatos celsos & erectos constituit , ut deorum cognitionem , coelum intuentes , capere possint : sunt enim ex terrâ homines , non ut incola & habitatores , sed quasi spectatores superarum rerum atque coelestium , quarum spectaculum ad nullum aliud genus animantium pertinet , ut balbus ●pud ciceronem . de nat. deorum . — quod & ovidius pulchrè docet . . met. pronaque cum spectent animalia caetera terram , os homini sublime dedit , coelumque tueri iussit & erectos ad sidera tollere vultus . ] but now , whereas other creatures are his works , and so retain some impressions of their author , the angels are his most lively images , that nearest of all resemble him , and therefore we who ought , as hath been said , to glorifie him in and for all his works , are the more unpardonable , if we observe or admire him not in these , which make the nearest approach unto his divinity , and read unto us the clearest notions of his excellencies and perfections . bellarmine hath intituled the best of his writings ( being most satisfactory to himself , and useful to others ) [ de ascensione mentis ad deum per scalas rerum creatarum ] that is , of the mind's ascent to god by the ladder of the creatures [ a iacob's ladder ] and the ninth step he takes [ ex consideratione angelorum ] from the contemplation of angels : [ these indeed are every-where ascending and descending in that ladder . ] — well may we cry out , o lord , our lord , how excellent is thy name in all the earth ! thou hast set thy glory above the heavens . there are the greatest expressions of it , viz. in this glorious host of heaven . he telleth the number of [ these ] stars , and calleth them all by their name ▪ great is our lord , and of great power ; his understanding is infinite , ps. . , . thus the levites taught the children of israel to glorifie god , stand up , and bless the lord your god for ever and ever ; and blessed be thy glorious name , which is exalted above all blessing and praise . thou , even thou , art lord alone : thou hast made heaven , the heaven of heavens with all their hosts , the earth and all things that are therein , nehem. . , . and the prophet isaiah , in like manner , calls upon them , lift up your eyes on high , and behold , who hath created these things , that bringeth out their host by number . he calleth them all by their names by the greatness of his might : for that he is strong in power , not one faileth , isa. . . in the spiritual nature , knowledg , power , goodness , holiness , immortality , and glory of angels , we have competent relief towards the improving our meditations about that infinite and eternal , all-knowing , all-mighty , and transcendently holy and glorious spirit , who is the father of them . and it is obvious for every one to infer ; if these beings are so excellent above us , as hath been declared , then how much more perfect and complete is that god , who made them and all things else ? before whom the whole world is but as a little grain of the balance , yea as the drop of the morning-dew , that falleth upon the earth , as the wise-man speaks , wisd. . . [ and to a like purpose the prophet isa. . . — ] of whom therefore i cannot speak more fitly , than in the excellent words of novatian , the roman presbyter , in his catholic book of the trinity . the mind is too little to think , and all ●loquence justly dumb in the uttering of his majesty . for he is greater than our mind ; and it cannot be conceived , how great he is . whatever we think or speak is far below him . we may indeed in some sort with silence muse upon him , but cannot sufficiently explain him ▪ for , whatsoever we say , sheweth rather some creature or excellency of his , than himself . what can we speak or think worthily enough of him , who is beyond all our speech and sense ? vnless perhaps by this one way we ●nderstand in our mind , so far as we are able , what ●od is , if we conceive , he is that which for excellency and greatness can never be understood fully by us , or enter into our thoughts to comprehend . for , as the bodily ey-sight is weakened by poring on the sun , so that we cannot fixedly behold his bright orb , overcome with the lustre of his radiant beams ; so the more intense our mind is in viewing god , the more darkned it becomes in its thoughts about him . for what can one say worthily of him , who is more sublime ●nd hi●h than all sublimity and height , more profound than all profundity more lucid , bright and splendid than all light , brightness and splendor ; more strong and powerful , than all strength and power , more beautiful than all beauty , truer than all truth , greater than all majesty or greatness , richer than all riches , wiser and more prudent than all wisdom and prudence , juster than all justice , better than all good●ess , and more merciful than all mercy ? for all sorts of vertues must of necessity be less than the god and parent of all vertues ; and ( in a word ) it may be truly said , he is that , which nothing can be compared unto , above and beyond all we can say of him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . max. tyr. diss. . the knowing angels , who better understand his perfections , than we mortals do , yet cover their faces with their wings before him , isa. . nempe sicut homines solem con●ra tueri non audent , ità angeli deum , grot in loc. ] as not able to look upon the brightness of his majesty , and for an expression of their reverence towards him ▪ and , if any upon earth presume to make more bold with him , 't is wholly from their ignorance ; [ in velata facie reverentiam tantae majestatis cogit● , fov●rius . ] for , as saint chrysostom speaks , upon this very occasion , ( having mention'd the admiration and reverence of the angels towards god , by reason of their more excellent wisdom ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the extension and increase of knowledg will advance proportionably our fear and reverence . to conclude this inference , learn we from hence , to admire , and fear , and love god exceedingly . to admire him , whose creatures are so admirable , and whom the most knowing of his creatures do most admire . to fear him ▪ who hath such powerful hosts at his command● and to love him , who is yet so good , as to make all things , even angels themselves , to serve us . sect . vii . why , and how the ministry of angels is to be obliged by us . in the last place , let us do , what we can , to oblige and secure the ministry of angels to our selves , which is , as hath been declared , so many ways and upon so many accounts beneficial . and here i need not offer any thing new by way of motive or inducement , when 't is our apparent interest so to do , that we may have the com●ort of this reflection , among others , in cases of the greatest trouble and adversity , and the most perplexing difficulties , that at any time befal us . now this we shall best effect , if we make sure to our selves the character of those persons , who have the promise from god of such a blessing ; that is , if we are found in the number of them , that truly fear god , for the angel of the lord encampeth round about them that fear him , and delivereth them , ps. . in the fear of the lord is strong confidence , and his children shall have a place of refuge , prov. . . — if we set our chiefest love upon god , put ou● trust in him , know and own his name ; for of them , that do so , it is said , ps. . he shall give his angels charge over thee , to keep thee in all thy ways . — if we approve our selves sincere and faithful christians , honest and obedient disciples of our blessed lord and saviour ; for , as the text tells us , they are sent forth to minister for them who shall inherit salvation . thus in the general . but , then , there are some more particular directions to be given , worthy of our most careful observance , namely , such as these that follow . first , pray we to god , from whom cometh down every good and perfect gift , for this among other benefits . they are all at his beck , sent forth and imployed at his will and pleasure ; and therefore it is but fitting , that we own him in the favour , and make our humble requests to him for it . the success of prayer in this matter was observable in the instance i have before recommended out of bodinus . this was part of iacob's benediction upon ioseph's sons , even his prayer to god for them , ' the angel , which redeemed me from all evil , bless the lads , gen. . , . for so i construe it , as [ votum deo ] and not [ invocatio angeli . ] and iudas maccab●us , we read , besought the lord , that he would send 'a good angel to deliver israel , macc. . . and again , in another distress , he said in his prayer after this manner , o lord , thou didst send thine angel in the time of hezekias king of iudea , and didst slay in the host of sennacherib , an hundred fourscore and five thousand . wherefore now also , o lord of heav'n , send a good angel before us for a fear and a dread unto them , and through the might of thine arm let those be stricken with terror , that come against thy holy people to blaspheme , ch. . , &c. 't is part of the psamists imprecation against his and the churches enemies , let them be as chaffe before the wind , and let the angel of the lord chase or scatter them . let their way be dark and slippery , and let the angel of the lord persecute them , ps. . , . and this is part of the jews form of prayer still in their euchology , [ command , o lord , thine angels , who are placed over humane affairs , that they be ready for my aid , to help , save , and deliver me . ] secondly , keep we our selves diligently within the pale and communion of the christian church , the society of those , who are the declared heirs of salvation , [ the lord added to the church dayly such as should be saved , ] acts . . for to such , as hath been shewn , they are parti●ularly sent as guardians and protectors . [ vbi non est d●i gratia , ibi nee locum habet angelorum custodia , ] the custody of angels , saith luther , hath no place , where the grace of god is not ; and g●rhard to a like purpose , [ reconciliandus priùs es deo per fidem , si angelum vis habere custod●m , ] thou must first be reconciled to god by faith , if thou wouldst have an angel of his for thy guardian . the form of excommunication is call'd remarkably , 'a delivering over unto satan , cor. . . tim. . . the devil claims a peculiar power over those , who are rightfully cast out of the church of christ , and so barr'd and deprived of the succour and assistance of good angels . this is notoriously apparent , saith doctor h. more , in some of the forlorn and giddy-headed sects of these times , among whom , i dare say , a man may find out a greater number of true demoniacks than christ and his apostles are said to cure . for to what more rationally , than to the possession of these deceiving spirits , can be attributed those wild extasies they are in ? &c. we must be careful then , by holding fast the form of sound words , the faith once deliver'd to the saints , and avoiding of all wicked schism from , and disobedience to the church of christ , to secure our selves from being exposed to the tyranny of evil spirits . thirdly , let us continue honestly and industriously within the compass and bounds of our lawful vocations respectively . [ angelis suis mandavit de te ] ambulante scilicet in tuâ vocatione & timente deum , brentius in heb. . . ] 't is an useful rule delivered from s. hierom [ semper boni aliquid operis facito , ut diabolus te sempèr inveniat occupatum . ] be always doing some good work , or other , that the devil may find thee still employed , and not at leisure for his motions . — we are studiously to avoid those curious and unwarrantable arts and practices , whereby we may tempt and invite evil spirits to our company ; and having betaken our selves to innocent and lawful callings , to keep close unto them . the egyptians , as i have before intimated , assigned an angel to every man in his respective calling , whom they stiled the spirit of his profession . the good angels , to be sure , are all for order , and have no kindness for those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , disorderly and unruly ones , who will not keep their place and rank ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in the words of m. antoninus ) deserters of the station and work assigned them , and fugitives from their particular charge and duty ; such as the evil angels are , on the contrary , described , who forsook their first estate , and left their proper habitation , s. iude v. . and ever since they are all for confusion and every evil work ( which follows upon that ) with those children of disobedience , who are busie bodies in other mens matters , but neglect their own offices and duties . undoubtedly , whensoever any leave their proper callings and ministries , they go out of those ways wherein the holy angels have a special charge over them . fourthly , we must with courage and vigilance resist the devil and all his wicked instruments , between whom and the good angels there is antipathy , and a continual fight and contest . 't is said of our blessed saviour , upon his defeat of the evil one , and vanquishing of his temptations , s. matth. . . then the devil leaveth him , and , behold , angels came and ministred unto him . whereby is shewn , as s. hilary notes , that the ministeries of angels , and good offices of the heavenly powers will not be wanting to us if we overcome the devil and trample upon him . — that we may secure their delightful abode with us , we must not gratifie , or hold league and amity with , their and our professed enemies ; but , as the holy scripture directs us , be strong in the lord , and in the power of his might : be sober and vigilant , and putting on the whole armour of god for our help and safe-guard , stand it out against the devil , and resist him stedfastly , that he may f●ye from us . — and [ diabolo s●cede●ti succedunt angeli ] his flight will be an invitation and encouragement to the holy and good angels to resort to us , and dwell wit● us . resist we the devil more especially , when he tempts us by allurements or threatnings to revolt and apostatize from our religion , and that oath of fidelity whereby we were devoted unto god at baptism . the four resolute confessors ( whom i have mentioned else-where out of dan. ch . . and ch . . ) found the blessed angels then most ready at hand for their wonderful deliverance , when they generously exposed their lives and fortunes , rather than they would deny their god , with-hold his worship from him , or give it to any other . and so did the apostles of christ too , when they freely hazarded all of this world , rather than to desist from the preaching of the gospel committed to them , acts . and acts . fifthly , we are to shun and avoid , with all the circumspection we are able , whatsoever we know to be offensive and grievous to them . such to be sure is all wilful transgression and disobedience , for which god threatens to remove this fence from about us . they are at hand unto believers , saith s. basil , if we drive them not away by our wicked doings . — for as smoke chaseth away bees , and a noisom smell the doves , so do our filthy practices our guardian angels from us . we do not only by base and sinful actions wound our own spirits , and grieve the holy spirit of god , eph. . . but offend these good spirits too , that wish us well and attend us . s. augustin writes excellently to this purpose , in his soliloquies : the angels love , saith he to god , those whom thou lovest , and keep those whom thou keepest , but forsake those whom thou forsakest , and do not love the works of iniquity , because thou hatest them . as often as we do well , the angels rejoice and the devils are troubled ▪ but when we depart from the ways of goodness , we make the devil to rejoice , and defraud thy angels of their gladness ; for there is joy among them over one sinner that repenteth , but with the devil over a righteous man that forsakes repentance . grant therefore , o father , grant , that they may always joy concerning us , by our continuing good and righteous , that both thou mayest evermore be praised by them , in and for us , and we may be brought with them into thy one sheepfold , there to confess together jointly unto thy holy name , o thou cr●ator of men and angels . sixthly , that i may draw towards an end , we shall certainly oblige and secure their attendance and ministry by doing of those things , wherewith they are most pleased and delighted , the exercise i mean of such vertues and graces especially , whereby we most of all resemble and imitate them , [ per bonae voluntatis similitudinem ] as s. augustine speaks , by a likeness of good and holy temper and disposition : for nothing conciliates friendship more than similitude of manners . the main reason , as i conceive , saith a reverend author , why the examples of the consociation of good spirits are so scarce in history , is , because so very few men are heartily and sincerely good . — and again , the safest magick is the sincere consecrating a mans soul to god , and the aspiring to nothing but so profound a pitch of humility , as not to be conscious to our selves of being at all touch'd with the praise and applause of men , and to such a free and universal sense of charity , as to be delighted with the welfare of another , as much as our own . — and he observes it particularly concerning that person whose story we had before out of bodinus ; that he was not only frequent in prayer , but used to spend some hours in meditation and reading of the scriptures , — and once among the rest , while he was busie in his enquiries about the matters of religion , that he light on a passage in philo-iudaeus his book d● sacrificiis , where he writes , that a good and holy man can offer no greater , nor more acceptable sacrifice to god than the oblation of himself ; and therefore following philo's counsel , that he offered his soul to god. and that after-that , amongst many other divine dreams and visions , he once in his sleep seem'd to hear the voice of god saying to him , i will save thy soul , i am he that before appeared unto thee . it is noted of socrates among the heathens , so famed for his demon that conversed with him upon all occasions , that he was a person most remarkable for righteousness and innocency , purity and goodness , sobriety and exactness in the government of himself , piety towards god , and holiness among men ; and therefore upon that account that it was no wonder he should enjoy so great a priviledge , while those coelestial spirits shun the habitation of wicked and polluted souls . for the exemplifying whereof i refer the reader to the quotations here annexed , whereby he may perceive himself , upon the like terms , a candidate for the like benefits . [ hic quem dico prorsus custos , singularis praefectus , domesticus specula●or , proprius curator , intimus cognitor , assiduus observator , individu●s arbiter , inseparabilis testis , malorum improbator , bonorum probator , si ritè advertatur , sedulò cognoscatur , religiosè colatur , ità ut à socrate iustitiâ & innocentiâ cultus est , in rebus incertis prospector , dubiis praemonitor , periculosis tutator , egenis opitulator , qui tibi queat tum insomniis , tum signis , tum etiam fortasse coràm , cum usus postulat , mala averruncare , bona prosperare , humilia sublimare , nutantia fulcire , obscura clarare , secunda regere , adversa corrigere . — apuleius de deo socratis . ] [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . max. tyrius diss. xxvi . eodem de argumento . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . id . ibid. ] and now let me close all with a serious recommendation of some of those particular excellencies , wherein we are to endeavour an imitation of the angels , in order to the more effectual securing and obliging of their ministry to our selves . the principal of them i shall comprize under the ensuing heads . viz. i. a ready , chearful , and sincere obedience unto all gods commands . ] for so we have found them described by the psalmist , ye angels of his that excel in strength , that do his commandments , hearkning unto the voice of his word : ye ministers of his that do his pleasure , psal. . who are upon the wing , as hath been said more than once already , at every beck or intimation from him . — and now , in order unto this , we must certainly study the knowledge of gods will that we may obey it , as they do , hearkning to the voice of his word ; that word of his which is written for our learning and instruction in the holy scriptures . the good angels are angels of light , and love to keep them company who walk in the light : they are no friends to blind obedience , but for a reasonable service . the devil , on the other side , is the prince of darkness , and labours what he can to keep men in the mist and darkness of ignorance , errour , and delusion . the good angels promote to their uttermost the knowledge of the gospel of christ. we read of one of them , in the revelations , flying in the midst of he●ven , having the everlasting gospel to preach to every nation , ch . . , . and of another of them calling s. paul into macedonia to further this work , acts . but the devil , by all the means and ways he is able , endeavours to obstruct and hinder it : we would have come unto you , even i paul , once and again , ( saith he to the thessalonians ) but satan hinder'd us , epist. . . and , where the word is preached , he does what he can , either to put it out of the hearers memories , or to prejudice them against the belief and love it : when they have hea●d , saith our blessed saviour , satan cometh immediately , and taketh away the word , that was sown in their hearts , saint mark . . and , the god of this world , saith the apostle , hath blinded the minds of them , which believe not , lest the light of the glorious gospel of christ , who is the image of god , should shine into them , cor. . . ii. an assiduous , constant and orderly devotion . ] of their example herein i have spoken sufficiently , ch. . sect. . by the copying out whereof we shall invite them to us . [ si verbi & praecum gaudes exercitio , angelorum quoque gaudere poteris patrocinio , ] saith the devout gerhard , if thou delight in the word of god and prayer , thou shalt be gratified with the angels patronage . while i was speaking , and praying , and confessing my sin and the sin of my people israel , saith the prophet daniel , and presenting my supplication before the lord my god for the holy mountain of my god ; yea , while i was speaking in prayer , the man gabriel , whom i had seen in the vision at the beginning , being caused to fly swiftly , touched me about the time of the evening oblation , dan. . , . and of cornelius it is recorded , that being a devout man , and one that feared god with all his house , and gave much alms to the people , and prayed to god alway , [ viz. upon every season and opportunity ] he saw in a vision , about the ninth hour of the day , when he was praying , an angel of god that said unto him , thy prayers and thine alms are come up for a memorial before god , acts . , , , . and we read , in the revel●tions , of ' angels with golden vials full of odours , ( or incense ) which are the prayers of the saints , revel . . . — . . learned mr. mede will needs have revel . . . understood of christ alone , as our only high-priest in heaven , apost . of lat . times , par . . c. . which i know not how to reconcile unto ch. . . where it is plainly enough spoken of the four living creatures [ the angels before described , ch. . ] and the elders in conjunction [ having every one of them harps and golden vials full of odours or incense , which are the prayers of the saints ] unless it be said , that these all deliver their golden-vials of incense to that other singular angel , ch. . . that he should offer it with the prayers of all the saints upon the golden-altar before the throne . ] these , it seems , they delight upon occasion to present unto god , adding their own , probably , together with them , according to the pattern of the angel in zechary , ch. . . o lord of hosts ▪ how long wilt thou not have mercy on jerusalem , and on the cities of judah ! — they are careful messengers between god and us , saith both saint bernard and saint augustin [ though , to be sure , they never meant it in the heathen-notion ] faithfully to bear our groans to him , and devoutly to bring back the tidings of his grace and favour unto us . [ solliciti discurrunt medii inter nos & deum , nostros gemitus fidelissimè ad eum portantes , ipsiusque gratiam devotissimè ad nos reportantes , d. bern. med. c. . cujusmodi etiam apud d. augustin . solil . c. . but then , with our confessions and petitions , we must not forget to intermingle those doxologies , lauds and praises , i have else-where spoken of , which are their continual imployment . we must be sure to join with them in psalms , and hymns , and spiritual songs , making melody in our hearts to the lord , as the apostle speaks , ephes. . nothing is more acceptable to these celestial-spirits ; nothing can tie them and us together more strictly , than our union and communion with them in the same beloved service and ministry , making our selves a temple for god's praise , which he may vouchsafe to dwell in , bringing these his attendants along with him ; and conversing delightfully , as they do , with heav'nly and divine objects . [ nihil magis supernis civibus spectare libet . — o quam faelix esses● si spiritualibus oculis intueri possis , quomodo praeveniunt principes , conjuncti psallentibus in medio juvencularum tympanistriarum ! videres proculdubio , quâ curâ quóve trip●dio intersunt cantantibus , assistunt orantibus , adsunt meditantibus , d. bern. ubi anteà : quò spectat & ephremi illud , habitante in deo animâ , angeli festinant honorare eam utpote , templum dei effectam . ] iii. a profound humility and ready condescension unto all fo● their good . ] this is most conspicuous throughout the whole ministry of the blessed and glorious angels unto us ; and we find them ever most forward in their errands and embassies to the meek and humble , such lowly ones , as god himself hath a special regard unto , isa. . . the humble virgin , the humble shepherds , &c. whereas [ procul absunt à superbis , qui nemini inserviunt — ] as saint cyril speaks , they are far from the proud and haughty , who use the services of others imperiously enough , but disdain themselves to serve others . pride is the noted ●in of devils , and draws us into their snare , and estranges the good angels from us . — the tears of ●enitent sinners are the wine of angels , as gerhard hath it ; they are humble and lowly themselves , and pride and scornfulness is perfectly hated by them . th●y are not ashamed to serve christ's little ones . why then is dust and ashes proud , when those ●eav'nly spirits so much abase themselves ? iv. an unspotted purity and chastity . ] they are all holy and undefiled , clothed continually with clean and white linnen , the robes of righteousness ; and their joy is in those that keep their garments clean and unspotted with their flesh , that maintain an holy , pure , chast , and uncorrupted life and conversation , holy and pure thoughts , and words , and practices . as on the contrary , the devil is known by the name of an unclean and impure spirit , saint luke . . and takes up his habitation upon choice among the swine , saint matth. . . v. and lastly , a fervent love and peace , and concord , as much as lieth in us , one with and towards another . ] for thus it is among the holy angels . and to this some refer that of bildad [ qui facit concordiam in sublimibus ] job . . he maketh peace in his high places ; and again , that of god unto iob. ch . . . which the vulgar latin reads [ conc●●tum coeli quis dormire faciet ? ] who can lay asleep the harmony of heav'n . — and nothing , doubtless , is more grateful to them than to see the like among us below . behold , how good , and how pl●asant a thing it is ( to them as well as our selves ) for brethren to dwell together in unity ! ps. . this , saith saint cyprian , brings the greatest pleasure , not only to faithful men and those that know vertue , but unto the coelestial spirits also , whom the scripture represents as rejoycing over one sinner that r●pent●th ( and so returns to the bond of unity ) which could not , saith he , be verified of the angels , that have their conversation in heaven , were they not some way united also unto us ; who rejoice in our union , and on the contrary are troubled , when they see us divided and at variance . — there is not any temper , that gratifies and invites the envious and mischievous one , the devil , more than malice and ill-will , strife and contention . by our undue heats and inordinate wrath we give place unto him . he is known by his foaming rage , and cloven-foot . — and , on the other side , there is nothing more acceptable , as i said , to the good angels , than brotherly love and unity , peace and agreement , whereby we conform our selves to their charity , and participate in a degree their blissful and serene state of amity and friendship , which is indeed a very heav'n upon earth . the conclusion . if therefore we are followers of this angelical obedience , devotion , humility , purity , love and peace , we need not doubt , but they will delight in our converse as agreeable , and look upon us as their kindred and familiars , and consequently take pleasure in ministring unto us here upon earth , until at last they bring us in safety , and with triumph , out of an uncertain and evil world , into those blessed regions of unmixed and durable joy and happiness , where we shall be added to their choire , and sing perpetual halelujah's with them , in notes far above our present reach , unto the glory of god almighty , both their and our most sovereign lord and gracious benefactor . which he of his infinite mercy grant for christ his sake : to whom with the father and the holy ghost be given by us , for the hopes of this and all other blessings , all honour praise and adoration , now and for ever . amen . o clementissime deus , qui per sanctos angelos deducis nos per hujus vitae eremum , da , ut per eosdem deducamur ad caeleste regnum . amen . collect for the second sunday after trinity . o lord , who never failest to help and govern them whom thou dost bring up in thy stedfast fear and love ; [ to whom peculiarly thou hast promised the guard of thy holy angels to encamp about them ] keep us , we beseech thee , under the protection of thy good providence , and [ that we may be qualified for it ] make us to have a p●rpetual fear and love of thy holy name , through iesus christ our lord. amen . collect for the fourth sunday after epiphany . o god who knowest us to be set in the midst of so many and great dangers , that by reason of the frailty of our nature we cannot [ keep our selves , or ] always stand upright ; grant us such strength and protection [ from the assistance of thy holy spirit , and the ministry of thy holy angels ] as may support us in all dangers , and carry us [ safe ] through all temptations , through iesus christ our lord. amen . collect for the sixth sunday after epiphany . o god , whose blessed son was manifested , that he might destroy the works of the devil , and make us the sons of god and heirs of eternal life ; grant us , we beseech thee , that , having this hope , we may purifie our selves , even as he is pure ; that when he shall appear again with great power and glory [ attended with those holy angels , which now by thy appointment minister unto us upon earth ] we may be made like [ not only unto them , but ] unto him in his eternal and glorious kingdom , where with thee , o father , and thee , o holy ghost , he liveth and reigneth ever one god world without end . amen . blessed god , whose throne is encircled with myriads of glorious spirits , that vail their faces with their wings , as not being able to behold the brightness of thy majesty , and delight in their attendance upon those ministries , whereunto thou hast appointed them ; we thy most unworthy creatures in all humility prostrate our selves at thy footstool , desirous with that holy choire of angels and arch-angels , and all the host of heav'n , to laud and magnifie thy great and glorious name in and for all thy works ; and beseeching thee , to give us grace , to do thy will on earth as it is done in heav'n ; and so to follow the exemplary obedience , devotion , condescension , purity , and charity of thy sacred angels , as to oblige their constant ministry to our necessities here , and be advanced hereafter to a more intimate and happy society with them in the life to come , through jesus christ our lord. amen . finis . an appendix , containing some reflections upon mr. webster's displaying of supposed witch-craft , wherein he handles the existence and nature of angels and spirits . london , printed for hen. brome , at the gun , at the west-end of s. pauls church , . reflections on mr. webster's discourses against the incorporeity of angels or spirits . while the fore-going treatise of angels was under the press , there came to my hands a learned and laborious volume of mr. iohn webster , practitioner in physick , call'd , the displaying of supposed witchcraft , wherein also he discourseth of the existence and nature of angels and spirits . upon the perusal of which i have noted some things , which i conceive it pertinent for me to reflect here a little upon . i shall not presume to censure any thing of the main design and scope of this industrious author , in the prosecution of which he hath indeed heaped together many rare and excellent observations , worthy to be considered of for the improving knowledge , and rendring all men cautious , how they pronounce of such abstruse subjects . much less shall i espouse any man's particular hypothesis and quarrel ; or attempt the defence of those eminently worthy persons , whom he hath singled out for his antagonists , the reverend and learned divines , dr. casaubon , mr. glanvil , dr. h. more , who are better able and more concern'd to speak for themselves . onely i wish for his own sake , that he had treated them with more respective terms , than those of scurrilous , impudent , witch-mongers , — which he so freely bestows ; as also that aspersion , which he casts upon the pious and profoundly learned dr. hammond , [ that he is ●lmost eve●y-w●ere guil●y of vain tra●itio●●l fancies . ] these a●● ep●th●●es which , howe●er they might be pardoned in a practitioner of physick , who● age ●nd ●nfirmities may ●a●e 〈◊〉 froward and wa●pish , are not so agreeable to his other character , as a presbyter of this church , ( ordained long since by the right reverend dr. tho. morton bishop of durham ) and c●rate of kildwick about the year , as himself acquaints us , though he wholly baulk his spiritual titles in the frou● of his book , as one that glories rather in another function . i do heartily both approve and commend his piety in acquie●cing , as he professeth , in the determinations of holy scripture , and fully accord with him in what he lays down for the rule of proceeding in these controversies . [ the word of god , saith he , is the most proper medium , with sound reason , to judge of the power of spirits and devils by . — and again , that the sc●iptures and sound reason are the only true and proper medium to decide these controversies by , is most undeniably apparent , be●ause god is a spirit , and the invisible god , and therefore best knows the nature and power of the spiritual and invisible world , and , being the god of truth , can and doth inform us . — nay he is the father of spirits , and therefore truly knows , and can and doth teach us their na●ures , offices and operations . — and again , the scriptures and found reason are the most fit medium to determin● these things by . ] particularly he speaks of the human● soul , angels , and devils . . the word of god , saith he , doth particul●rly teach us the state and condition of souls after death , that they shall be like the angels in heaven , and all other things necessary to move and draw us ●o beli●ve the immortal existence of souls . — . hath not god in the holy scriptures amply and plainly laid down the state of the other world , in describing to us such a numerous company of seraphims and cherubims , angels and arch-angels , with their several ord●rs , offices , ministries , and employments ? — . the scriptures do fully and abundantly inform us of the devil 's spiritual and invisible power , and against the same declare unto us the whole armo●r of god , with which we ou●ht to be furnished , as the apostle saith , ephes. . now that which i purpose to observe and examine , is chiefly this , how consistent our author is to himself ; and how well he hath acquitted him , according to these rules and measures , in his discourses of angels and spirits . and that so far only , as i apprehend my self concern'd by some things which i have asserted and declared in the precedent treatise . i have suggested in the epistle dedicatory , that the general dis-belief of spirits may well be thought an introduction to all manner of irreligion and profaneness ; which brings me in part under that condemnation , wherein he involves both dr. casaubon and mr. glanvil ; the one for saying , [ one prime foundation of atheism , as by many ancient and late is observed , being the not belief of spiritual beings — ] the other for affirming , [ those that will not bluntly say , there is no god ; content themselv●s for a fair step and introduction , to deny there are spirits . — ] in opposition to whom he asserts , that the denying of the existence of spirits doth not infer the denying of the being of god ; because god might be without them ; and god was before them ; and the sadducees believed a god , allowing of the books of moses , &c. as he discourseth more at large . now this formal arguing of his , as i conceive , is weak and trifling . for ( to say nothing , that such ethical propositions , as these should not be scann'd over-rigidly , but construed sometimes , cum grano salis , as holding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) however ther● might be a god , though there were neither angels nor devils in rerum natura , yet those that deny in general the being of spirits , do therein implicitly impugn the being of god , who is a spirit , whether themselves know and consider it , or no. and , as some have justified the truth of that royal maxime , [ no bishop , no king ] against them who would prove , ( in like manner as this author pleads ) that there is no necessary and immediate connexion of the terms , bishop and king ; or no essential dependence of king upon bishop ; because nevertheless they , that have opposed bishops in the church , have been generally also against a king in the state ; and the same antimonarchical principle inclines them to oppose both ; so may we answer here ; and 't is to be observed , among our modern atheists and sadducees especially , that their antipathy and aversation , as to the notion and being of spirits universally , hath carried them on ( and naturally doth so ) to the dethroning of god , the supreme spirit , and father of spirits . and although , as he farther saith , god had been god , though he had not been creator ; or there might be a god , though there were no creation . — [ such a god as epicurus and his followers , a● vitandam invidiam , acknowledg ] yet should not i question to tax that person with real atheism , who denies a god under that notion , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first cause of all things , the maker and governor of the world ; especially , since the apostle hath taught us , that the invisible things of him from the creation of the world are cleerly seen , being understood by the things that are made , even his eternal power and godhead , so that they [ even the heathen ] are without excuse . those persons certainly ( suppose we never so charitably , as salvian saith of the arrians , that they may bono animo errare ) contribute very much towards the countenancing and support of atheism among men , who banish the belief of incorporeal beings out of the world as mere jargon , and a thing , which no man whatever he talks , can possibly understand . and though i am far enough from insinuating this author to be such an one ; since he openly professeth his belief of god , the humane soul , angels and devils , and of all the holy scripture which declareth these things to our faith ; and because there are some , who by the goodness of their nature , and prevalence of some better principles , may not be effectually and in practice , what otherwise certain evil tenets would incline them to be : many are too dull and stupid to understand or consider of the fatal and pernicious consequences of their own opinions ; and others are too vertuously qualified , to be influenced by them ; yet it may not be amiss for him seriously to reflect and weigh within himself , what a bad use others at least may make of such assertions of his , as these are that follow . there is no common notion , saith he , of a spiritual and immaterial being in all or any man. — and again confidently , we assert , that our faculties , or cognitive powers ( how far soever some would magnifie and extol them ) have not the power of understanding beings , that are simply and absolutely immaterial and incorporeal . — and again , thos● ▪ that pretend angels are merely incorporeal , must needs err , and put force upon their own faculties , which cannot conceive a thing , that is not continuate and corporeal . now if no man have , or can have , the notion of a spiritual and immaterial being ; if our cognitive powers cannot understand it ; if our faculties cannot conceive of it ; what , i pray , will become of the being of god in the world , as a spirit , and the father of spirits ? how ready is every one to discard , what he cannot frame a notion of , what he cannot possibly conceive or understand ? nay , how should his mind ever entertain , or assent to it ? and we must needs infer , upon this supposal , that he who professeth , god is a spirit , as our author doth , makes of him only [ nomen inane ] a bare and empty name , gives him an insignificant attribute , and believes and speaks , he knows not what . but then farther our author excepts against the idea of god in particular . god in his own nature being infinite and incomprehensible , there can be no true and adequate notion of him . — and again , — much more must the being of god , which is infinite and incomprehensible , which are attributes incommunicable , be utterly inconceivable to any of our faculties . let him go now and dispute the case with the apostle saint paul , rom. . , , &c. that which may be known of god is manifest in them , [ even the gentiles ] for god h●th shewed unto them , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he saith to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ is no other than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the invisible things of god , which i mention'd before , even his eternal po●er and godhead ; and these too are so far said to be manifested to them , as to leave them without excuse or apology ; for not glorifying him as god , [ even the invisible god ] but changing the glory of the incorruptible god into an image made like to ●orruptible man , &c. — i. e. a corporeal image . which , if i mistake not , sufficiently includes incorporeity among the rest in the idea to be had of him , — and here i call to mind two notable sayings of the fathers , worthy to be written in letters of gold. the one of saint cyprian , of the vanity of idols , haec est summa delicti , noll● agnoscore , quem ignorare non possis . the other of lactantius , who is a strenuous asserter of religion 's being the chief property and distinction of man from the beasts ; quam sibi veniam sperare possunt impietatis suae , qui non agnoscunt cultum ejus , quem prorsus ignorari ab homine fas non est ? this gentleman should do well to consider better , that it is one thing , to conceive , that there is such a being , whose perfections we cannot fathom ; and another , fully and adequately to comprehend him ; one thing to conceive truly , and another to understand adequately ; for there is somewhat incomprehensible to us in the nature and essence of all things else , as well as god's , and we may every-where almost write mystery , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ! and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is the commendation , i think , of the idea or notion of god in our souls , if it be such for perfection , as , had it not been implanted within us , we could scarce collect our selves from any thing without . but , whatever there be in that , i would gladly know , if this all-perfect , infinite and incomprehensible being , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as simplicius well stiles him ] is utterly unconceivable to any of our faculties , how he or any other comes to believe and assert the divine nature to be thus infinite and incomprehensible in all perfections ; or , how there can be an obligation upon others to believe and profess , what is utterly unconceiveable . and now i pass on to what he discourseth of the nature of angels . i have endeavour'd in the treatise of angels , to give as plain , familiar and useful a description ▪ as i could , of the notion of spirits , from a serious reflection made upon our own soul or spirit , ch. . sect. . and represented them by such attributes , as i conceive most proper and characteristical . the delphick oracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which sends us to study our selves , directs us certainly to the readiest course of natural , as well as moral philosophy ; and the genuine knowledg of the little world of man is the best preparative for the understanding of the greater , and him , that made both ▪ our author grants , that all substances are known by their properties and modifications . if then we can find out any such properties or attributes , as are no ways agreeable unto matter , we have sufficiently the notion of a spirit , that is , an immaterial or incorporeal being . and such we may be satisfied of by inspection made into our selves . — were there no other but those two powers , we may every one be conscious of ; a power , i mean , of reflecting upon our own thoughts , and a power of moving and determining our own wills , as well as bodies ; this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if i may so speak , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( ●he root and foundation of all morality ) is altogether incompetent unto matter . for where is there any thing of matter , that can possibly reflect upon its individual self , or freely move it self ? those who own nothing in the world but body , must banish conscience and subscribe to fatal necessity , &c. it is confess'd , when we have sum'd up all , that we know but very little of any thing ; and may have sense enough of our own imperfection and ignorance to keep us humble : yet , since we know so little , we had not need to make that little less ; and 't is sufficient , i should think , that we know as much ( or rather more ) of spirit , as we do of body . and of body our author himself tells us , over and over ; the intrinsick nature of body as such is utterly unknown to us . — it 's internal nature , quatenus corpus , is utterly unknown — and again — we know not the intrinsick nature of body : — and yet but a little before he had said , — we must with all the whole company of the learned assign extension to be the true and genuine character , or characteristical property , as he else-where phraseth it , of body . — and , if this be yielded , what should reasonably be desired more , when himself confesseth , that all substances are known by their properties and modifications ? as i even now observed . i will not stay to dispute the point farther , or to examine , whether that wonderful body , as he calls it , image or idolum in a mirrour or looking-glass , be as really a body as any in the vniverse , as he affirms . let him admire and play , as he please , with his own shadow . but this i observe , that contradictions seem frequently to lie in his head together , ( if we may guess at what was there , by that which drops from his pen ) as if he were really 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , partaker of two distinct and contrary souls , [ in another sense than st. iames useth the word , which we english double-minded , ch . . . or dr. willis physically defends the thing ] . for my part i am no ways able to reconcile his . thus we find him thwarting of himself , both about body and spirits . as to body , besides what i have already noted , he tells us , — penetration of bodies is simply unintelligible and impossible to conceive — as certainly it is . and yet we have him afterwards very favourable and yielding to his most admired helmont's penetration of dimensions — the arguments , saith he , that he bringeth to prove penetration of dimensions to be in nature , or something equivalent thereunto , seem to be strong and convincing . — there may , it seems , be convincing ▪ arguments with him for what is simply unintelligible and impossible to conceive , or equivalent thereunto . but then , as to spirits , which is the subject i am chiefly concern'd about , i fix ●specially upon his tenth chapter , and shall make the charge of contradictions abundantly good , as i pass along in the examining of certain periods of it , compared with what he there , or elsewhere , offer●th dispersedly in his book . in the handling this point , saith he , of the corpor●ity or incorporeity of angels , we do here , once for all , exclude and except forth of our discourse and arguments the humane and rational soul , as not at all to be comprized in these limits . and that especially for these reasons . . because the humane soul had a peculiar kind of creation , differing from the creation of other things , as appear●th in the words of the text , gen. . . and the lord god formed man of the dust of the ground , and breathed into him the breath of life , and man became a living soul. vpon which the note of tremellius and junius is , anima vero hominis spiritale quiddam est & divinum . that note of theirs he gives more at large , ch. . vt clariùs appareat discrimen inter animam hominis & reliquo●um animantium : horum enim animae ex eadem materia provenerunt , unde corpora habebant ; illius vero anima spiritale quiddam & divinum . . because i find solomon , the wisest of men , making this question , who knoweth the spirit of man , that goeth upward ; and the spirit of the beast , that goeth downward to the earth ? eccles. . . . because it is safer to believe the nature of the soul to be according to the analogy of faith , and the concurrent opinion of the learned , than to sift such a deep question by our weak understanding and reason . now it is , to my apprehension , extr●mely unreasonable , that in the entrance of this enquiry the soul of man should be exempted from it ; and seems like the odd practice of cunning men at law , who secure such as are like to give in a casting evidence against their cause . for it is manifest enough , that angels are a sort of beings superiour unto the humane soul , as i have shewn in the foregoing treatise , ch. . sect. . if then it be apparent and undeniable , ( as i shall make good anon from this author's concessions ) that the soul of man is truly incorporeal ; the conviction and evidence from hence , as to angels , will be as great as can be desired ; to which purpose i have also reasoned , ch. . sect. . and , if it be certainly true , that we can conceive such a spiritual being , as the humane soul is granted by him to be ; it will then be utterly false , that an immaterial being is utterly unconceiveable by us , as he asserts . i have quoted this saying from him already , but shall take occasion once more to repete it , together with the proof , such as it is , which he tenders for it . those that pretend , saith he , that angels are meerly incorporeal , must needs ●rr , and put force upon their own faculties , which cannot conceive a thing , that is not continuate and corporeal . now this conclusion or inference of his he grounds upon a school-maxime , as he tells us , thus , imaginatio non transcendit continuum . and this , saith he , if we perpend it seriously , is a most certain and transcendent truth , for when we come to cogitate and conceive of a thing , we cannot apprehend it otherwise , than as continuate and corporeal . in which discourse he grosly confounds imagination and intellect together , as if they were one and the same thing ; and we could not cogitate , apprehend and conceive that at all , which we cannot imagine or draw a picture of in our phansie . an assertion , which argues somewhat of a stupified understanding . he himself hath else-where better distinguished , it is one thing , saith he , truly to understand , and another thing to imagine or fancie . and he had learn't as much , as he tells us , had he but seriously perpended it here , from the learned doctor willis , de animâ b●utorum , in these words which he cites with commendation out of him . — intellect and imagination are not wont to agree in many things . — ] and again , in man there is a double cognitive power , to wit , the intellect and imagination . so there is a double appetite , the will proceeding from the intellect , which is the page or servant of the rational soul , and the sensitive appetite , which cohereing to the imagination is said to be the hands , or procuratrix , of the corporeal soul. imagination then is a sensitive and corporeal faculty , and therefore no wonder , if it cannot transcendere continuum ; but understanding or intellect a rational and incorporeal power , and therefore able to conceive and apprehend things like it-self . the objects as well as acts , of the one and other , are vastly different . though the neer and intimate union of our souls to these bodies of earth wherein they dwell , makes it difficult for us to abstract our thoughts altogether from sensible and corporeal images — in quo nihil est difficilius , quam à consuctudine oculorum aciem mentis abducere , as balbus in cic●ro hath it . yet , difficult though it be , 't is not impossible , but the dayly experience of contemplative minds . every faculty is concern'd in its proper object , and to be imployed about it : the eye for seeing , the ear for hearing ; the palate for tasting , &c. so among the external senses . and so in like manner it is with the internal powers : the fansie is for imagining , and the intellect for abstract thinking or conceiving , even what we cannot imagin ; metaphysical , logical , moral universal verities , rationes veri & falsi , boni & mali , god and divine things , — &c. we may as well taste light and colours , and see sounds , as imagine a spirit ; but yet for all that we may think and conceive of it . i will dismiss this with the words of max. tyrius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and now i will shew , as i promised , that our author had some notion of an incorporeal being , because he plainly and often asserts the reasonable or humane soul to be such . the rational and immortal soul he owns expresly to be a spirit , quoting that of our blessed saviour for it , father into thy hands i commend my spirit . — an incorporeal substance , and therefore immortal , saith he out of gassendus . and so he expounds that text of saint paul , thes. . . which makes the whole of man to consist in spirit , soul and body . the spirit , that is , saith he , the rati●nal mind . and he well approves of doctor willis his arguments and proofs ●or two distinct souls in man , the one sensitive and corporeal , and the other rati●nal and incorpor●al . nay , saith he , the soul by the ●nanimous consent of all men is a spiritual and pure , immaterial and incorporeal substance . and , it is manifest by divine authority , that the spirit , that is , the rational immortal and incorporeal soul , doth return to god , and exist eternally . — and again , it is most evident , that there are not only three essential and distinct parts in man , as the gross body consisting of earth and water , which at death returns to earth again ▪ the sensitive and corporeal soul or ●stral spirit , ( as he calls it ) consisting of fire and air , that at death wandreth in the air , or neer the body ; and the im●ortal and incorporeal soul , that immediat●ly retur●s to god , that gave it ; but also , that after death they all three exist s●parately ; the soul in immortality , and the body in the earth , though soon consuming , and the astral spirit wandring in the air , and without doubt doth make these strange apparitions and bleedings . — we have then here a notion , a manifest and most evident notion , and that , as he saith , by the universal consent of all men , as well as divine authority , of a spiritual and pure , immaterial and incorporeal substance , and that existing sep●●at●ly and by it self in immortality , which is the thing he said our faculties cannot conceive of . and this , i suppose , whatever is pretended , was the principal inducement to his excepting so sollicitously the humane and rational soul from his intended discourse of the corporeity of angels . but we will view his three reasons , alledged for this exception , more distinctly , as they lie in order . first , saith he , because the humane soul had a peculiar kind of creation differing from the creation of other things , as appeareth in the words of the text , gen. . . and the lord god formed man of the dust of the ground , and breathed into him the breath of life , and man became a living so●l ▪ upon which the note of tremellius and iunius is , anima verò hominis spiritale quiddam est & divinum . or more at large , as he cites it , p. . thus in english , that the difference between man and o●h●r animals might appear more clearly : for the souls of these came out of the same matter , from whence they had their bodies , but his soul was a certain spiri●u●l and divine thing . now it is evident , upon first sight , that tremellius and iunius here [ for i take his word for the quotation , not meeting with it in their notes o● the place ] did not intend to lay down any difference between the creation of the soul of man , and of angels , [ which alone would serve his purpose ] but of man and other animals only , produced out of matter . and therefore this could not be a reason for excepting the humane soul from the dispute of angels . but yet it may be worth the while to stay a little upon the text referr'd to , for our better acquaintance with our selves , and so a greater preparedness for the conception of material and immortal substances . the lord god , saith the text , formed man of the dust of the ground , and breathed into his nostrils the breath of life , and man became a living soul. — his body made of earth , but his soul the breath of god. — divinae particula aurae . we must not understand it grosly ; for so breath is not attributable unto god , who is a simple and perfect spirit ; but , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a figurative expression of god's communicating unto man that inward principle , whereby he lives and acts , not only in common with , but in a degree above other animals . vatablus therefore renders it by [ injecerat , sive immiserat ] he put or conveyed into his body a vital spirit . and so iunius and tremellius , in their notes upon the place tell us , [ humanitus dictum , pro eo , quod ex virtute sui aeterni spiritûs , &c. ] it is spoken after the manner of men ; and the meaning is this , that by vertue of his eternal spirit , without any elementary matter , he inspired a vital soul ( which is by nature a simple form ) into that elementary body , that it might use as an instrument . and man became a living soul ] that is , say they , [ quum virtute dei fuit anima corpori adunata in unitatem personae , &c. ] ' when by the power of god the soul was thus united to the body in one person , the earthy statue became indued with life , and was reckoned a principal species of animals . — to a like purpose saith clarius , the souls of other living creatures were [ de materiâ eductae ] brought forth of matter . gen. . , . let the waters bring forth the moving creature , that hath life , and let the earth bring forth the living creature after his kind . but the soul of man was [ for ìs inspirata ] from god immediately . and thus much iob also acknowledgeth ; the spirit of god , saith he , hath made me , and the breath of the almighty hath given me life , — ch. . . the learned p. fagius takes notice of three things in the text of moses , which do conclude the immortality of the soul of man. i. insufflatio illa dei. ] this inspiration from god spoken of : for he that breaths into another , contributes unto him [ aliquid de suo ] somewhat of his own : and therefore , saith he , when our b. saviour would communicate his spirit to his disciples , he did it with insufflation , breathing on them , thereby to signifie , se divinum & de suo quiddam illis contribuere . ii. the original word nischmath , which we render breath , or spirit , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven , imports somewhat divine and celestial . iii. the word hajim added to it , sounds plurally [ spiraculum vitarum ] the breath of lives . [ non simpliciter vitam , sed longaevam significat ] a long and continuing life ; or , as some will have it , being of the dual number , [ praesentis & futuri saeculi vitam ] the life of this and the other world : or , if i may add a farther conjecture , both the rational and sensitive life . what is here declared by moses of man's origination , was notably emblem'd out in the fable of prometheus , which is by interpretation providence : where the body is said to have been [ è molli luto ] of soft and yielding clay . [ and such we must suppose the dust of the earth in genesis , earth temper'd and prepared with moisture , è pulvere sub . jam macerato ac temperato imbre qui deciderat . q. d. ex massâ quadam terrae madefactâ , as vatablus hath it ] but the soul [ ignis de caelo ] a fire or spark taken from heaven . and agreeable to this first production of man is the description which solomon gives us of his dissolution , eccles. . . [ whereof i have spoken in the foregoing treatise , comparing it with phocylides and lucretius , ch. . § . . ] from whence we learn , saith drusius , how far this wise-man was from their heresie , who think that the soul of man is mortal , and doth unà cum corpore interire , perish with the body . a note i shall have occasion to make farther use of by and by . and elihu in the book of iob phraseth man's dissolution much like solomon , if he [ i. e. god ] gather unto himself his spirit and breath , all fl●sh shall perish togeth●r , and man shall turn again to his dust . — but enough of this digression . i proceed to our author's second reason : ( ) saith he , because i find solomon , the wisest man , making this question , who knoweth the spirit of man that goeth upward , and the spirit of the beast that goeth downward to the earth ? eccles. . . ] how well now doth this second reason hit and accord with the first ! there he told us , from iunius and tremellius , the plain distinction between the spirit of man , and the souls of other animals , as a more divine being ; and here he starts forthwith upon it a sceptical doubt or question out of ecclesiastes , that seems plainly to confound both together : and he sets it off too with the commendation of solomon's eximious wisdom ; as if he had given us in it the inward sense of his own wisely-searching mind . we had need of good assurance of our authors right belief in this matter , to construe his meaning in this al●edgment . it were seasonable here to immind him of his own saying in another case . [ it is a very froward and perverse way of arguing , to make one place of scripture to clash with another . ] and to bring into his memory one of his rules for the interpretation of h. scripture . [ that there be a due comparing of the antec●dents and consequents in the context ; that the purpose , scope , theme , arguments , disposition and method may be perfectly and maturely considered ; otherwise by the slighting or omitting any one of these parti●ular points , the whole place may be mistaken , and an errour easily fallen into . ] turpe est doctori . — according to this good rule therefore i will endeavour an explication of this text of solomon's , which the friends of atheism , epicu●ism , and profaneness are fond enough of , and our author , it seems , leaves them to chew the cud upon . the entire period runs thus : [ i said in my heart , concerning the state of the sons of men , that god might manifest them , and that they might see that they themselves are beasts : for that which befalleth the sons of men , befalleth the beasts ; even one thing befalleth them . as the one dieth , so dieth the other ; yea , they have all one breath ; so that a man hath no preheminence above a beast , for all is vanity . all go unto one place : all are of-the dust , and all turn to dust again . who knoweth the spirit of man that goeth upward , and the spirit of the beast that goeth downward to the earth ? — ] these words now , at the reading of them , may be thought by some to herd man absolutely , as a fellow-commoner , among the beasts . but if we duly consider them , together with the context , and the several constructions which they admit of otherwise , we shall be able to satisfie our selves and others to the contrary . the wise solomon , in the verses immediately precedent to this discourse , rationally infers a future judgment of god from the irregularities and disorders apparent in humane judicatories . vers. , . i saw under the sun the place of iudgment , that wickedness was there ; and the place of righteousness , that iniquity was there . i said in my heart , god shall judge the righteous and the wicked : for there is a time there for every purpose , and for every work . now what can be more directly cross and destructive to this pious inference of a judgment to come , which shall rectifie and set streight the enormities of ear●hly tribunals , than an opinion , that men are as the beasts , and so are not accountable for what they do , or end their accounts with this present life ; and therefore need not at all trouble themselves with the fore-thoughts and fears , because they are not in a capacity of being call'd to a future reckoning : what i say can be more contradictory to his religious scope and purpose than this ? — some other sense then we must of necessity fix upon . iunius and tremellius ( whom i the rather mention for our author's sake ) tell us , that the wise man having before express'd a true account and judgment upon those oppressions , confusions and disorders which he had observed under the sun , doth here subjoyn [ judicium ex sensu carnis profectum ] another-guise sentence or opinion arising from carnal sense : and this whole period , say they , is [ narratio carnalis disceptationis ac judicii ] a declaration of carnal reason only in the case . — thus therefore they read the words [ dixeramego cum animo meo secundum rationem humanam — ] i said with my heart , according to humane reasoning thus and thus . — and then of the vers. particularly they add , [ ironica confutatio , quâ utitur caro adversus piam doctrinam de differentiâ inter animas , & eventu ex morte ] it is an ironical or mockconfutaton , which the flesh useth against the pious doctrine of the difference between souls , and that which follows upon death . q. d. i hear i know not what whisper'd of the substance of man's soul , that it is heavenly , and that it goes to heaven at death : and on the other side , that the soul of beasts is a certain earthy faculty , so adhering unto body , that i● cannot be separated without it's own destruction . but who , i wonder , hath seen the one or other , either or both of these ? it is a more certain course therefore to pass a judgment of both from those common facts and events which are before our eyes . — thus far they . and this also is the perswasion of munster , that these things are here spoken [ secundum stultam opinionem pecuinorum hominum ] according to the foolish opinion of bruitish men , who conceit that the whole man doth perish by death , as other animals , and therefore repute it the chiefest happiness to increase themselves in all voluptuousness , while they live , seeking their portion in this life only : to which purpose also it follows immediately , by way of inference , vers. . wherefore i perceive that there is nothing better , than that a man should rejoyce in his own works , for that is his portion ; for who shall bring him to see what shall be after him ? as the apostle reasons in behalf of a future state — cor. . , . why stand we in jeopardy every hour ? &c. let us eat and drink , for to morrow we die . — the right epicurean reasoning here in ecclesiastes , ede , bibe , lude , post mortem nulla voluptas . — but s. paul adds a peculiar caution against it , as dangerous kind of talk , whatever wisdom some think in it , vers. . be not deceived , saith he , evil communications corrupt good manners . the learned grotius too gives us in effect a like gloss upon this period . [ contra illam cogitationem de judicio futuri aevi , de quâ s●rmo praecessit , alia mihi cogitatio suborta est , &c. ] against that meditation of judgment in the world to come , of which the words before made mention , another thought rose in my mind , that god doth permit men thus to live together , [ ferino more ] in the manner of beasts , thereby the better to declare and shew , that men are as the beasts . and to this thought in his mind , saith grotius , he adds it's arguments . — but then on the vers. he paraphraseth thus ; who knoweth the spirit of man that goeth upward ? ] whether it abide and remain as a thing celestial ? and the spirit of the beast that goeth downward to the earth ? ] whether it perish as the body that i● laid under ground ? — and his note upon it is , that man by his meer natural reason [ solà nativâ ratione ] hath no evident certainty about this matter ; and the doubts , saith he , of socrates , tully , and seneca , shew as much . — they had not , i confess , the compleat assurance vouchsafed us by the help of a diviner revelation , which hath brought life and immortality to light : but yet we find in them , even in their state of darkness , such strength of reason and argument sometimes urged , that might well lay the foundation of a greater confidence than at other times they discovered . and simplicius , as i remember , acquaints us , that socrates spent the time immediately before his death [ the season of greatest tryal ] in discoursing strenuously of the immortality of the soul , and recommending a philosophical preparation for another life . vatablus lets us understand , that some read the words thus . [ aestimavi autem in animo meo conditionem hominum , &c. ] i have weighed in my mind the condition of men , how god made them most excellent , and yet they may seem , or one would think that saw them , that they are beasts to themselves , in their own judgment , as the beasts ; q. d. so great ignorance nevertheless doth rule in mens hearts that they seem not to differ from the beasts . that therefore of the psalmist is by some accommodated to this place , man being in honour without understanding becometh like the beasts that perish . now therefore , though he was made to be immortal , he is excused no more from death , than other creatures . drusius . — and so possibly , when the wise-man saith , who knoweth the spirit of man , that goeth upward , &c. by spirit here may be meant [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aura vitalis , aer spirabilis , ] the vital breath , in which sense we say [ spiritum accipere & reddere . ] and this spirit or breath may be said to go [ upward or downward ] according to the different positure of the body of man and beast , the one with his countenance erect , the other inclined to the earth . pronaque cum spectant animalia caetera terram , os homini sublime dedit , coelumque tueri , &c. but if we take spirit here for the soul it self , we may render [ quis novit ? ] with drusius , by [ pauci noverunt ] or , with clarius , [ quam rarus est , qui interim id novit ? ] how few know the difference between the spirit of man and that of the beast ? as , when the same wiseman saith elsewhere , a vertuous woman who can find ? his meaning is not , that such an one is not at all to be found , but [ rara est inventu ] she is hard to be found ; as the good and wise have been in all ages — rari nantes in gurgite vasto . so here , [ tantum sciunt sapientes , & qui ab ill●s didicerunt , ] ' none but the wise and such as have learn't of them ken the difference . or rather thus , [ quis novit ? ] scilicet eventis communibus ? nam inde discerni nequit spiritus hominis à spiritu bestiarum . ] who that looks only upon common events ; who , that keeps only to the visible effects , ordinarily taken notice of at the death of either , can understand the difference ? — and yet notwithstanding all this a wide difference there is . when man's breath goeth forth and he giveth up the ghost , his soul or spirit doth undeniably return unto god that gave it ; as this wiseman plainly asserts afterwards ▪ ch. . . to god to be judged , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . . ] and such a judgment he had spoken of immediately before this period , ver. . which could not possibly be , if man died , as the beasts , and his soul perished with his body . so that by the help of our author 's wholsome rule , comparing the words of solomon with their antecedents and consequents , we may be able to vindicate this wisest of men from an imputation of siding with sensual fools and epicures in the matter before us . and the rule prescribed hath this real commendation , that it hath long since been given . qui non advertit quod suprà & infrà est in sacris libris , pervertit verba dei viventis . to conclude this subject . it is lively represented to us in the second chapter of the book of wisdome as the speech of the wicked and unwise . — the ungodly said , reasoning with themselves , [ as we have found it in solomon ] but not aright . our life is short and tedious , and in the death of man there is no remedy . — for we are born at all adventure , and we shall be hereafter as though we had never been : for the breath in our nostrils is a smoak , and a little spark in the moving of our heart , which being extinguished , our body shall be turned into ashes , and our spirit shall vanish as the soft air . — come on therefore , let us enjoy the good things that are present — [ these are our only portion ] let us oppress the poor righteous man ▪ — let our strength be the law of justice , &c. such things they did imagine , and were deceived , for their own wickedness hath blinded them , vers. . — and then in the next chapter he speaks excellently of the happiness of good and godly men . the souls of the righteous are in the hand of god ; [ father , into thy hands i commend my spirit ] and there shall no torment touch them . in the sight of the unwise they seemed to die , and their departure is taken for misery , and their going from us to be utter destruction : but they are in peace ; for though they be punished in the sight of men , yet is their hope full of immortality . i have taken all this pains to shew , that the wisest of men was not of the same opinion with these unwise and ungodly ones , but that he did act , or rather say their part only , and sub aliena persona loqui , without any design to assert or confirm what he most fully confutes . and now i see not from hence any shew of reason , why our author should except the rational soul or spirit from his enquiry into the nature of angels . i pass on therefore to his third reason , and will be briefer in all that remains , lest my discourse swell beyond the bounds i intended it . . saith he , because it is safer to believe the nature of the soul to be according to the analogy of faith , and the concurrent opinion of the learned , than to sift such a deep question by our weak understanding and reason . i hope he is not of the opinion of atheo-pol . that theology and reason have two distinct and separate kingdoms , between which there is no commerce or affinity ; viz. reason , the kingdom of truth , and sapience ; theology , of piety and obedience only ; and accordingly , that our faith requires not vera , sed pia dogmata . — but i rather constre this as an expression of his tenderness and modesty only . and y●t , as deep a q●estion as this is , he tells us elsewhere , the unanimous consent of all men ( which is more than the concurrent opinion of the learned ) hath agreed it , as i shewed before ; whatever become of solomon's who knoweth ? in the precedent reason . and we find him not so over-shy , as here he would seem , of si●ting some questions of as deep philosophy to the full as this ; such as that , towards the close of his book , of the astral spirit , and the efficacy of charms by astral influences , &c. but is it in good earnest , a deeper enquiry to look into the nature of our own spirit , which we are most privy to , [ for who knoweth the things of a man , but the spirit of man which is in him ? ] than to search into the nature of angelical spirits without us ? is not that candle of the lord , our weak understanding and reason , more like to discover somewhat within doors , than to administer any steady light abroad , where the stronger winds of uncertainty and opposition puff and blow about it ? or lastly , is there not as much of the analogy of faith , and the concurrent opinion of the learned about the angels , as about the humane soul ? i conclude therefore from the premises , that there was no reason at all why he should thus , once for all , exclude and except forth the humane and rational soul , as not to be comprized in the same limits with angelical spirits , unless this only , that it was like to prove unserviceable to his cause , nay an irreconcileable enemy to it . and so i come at length more directly to reflect upon what he discourseth of the nature of angels ; which yet i should not at all have concern'd my self with , were not his arguments levell'd against their incorporeity , as a thing utterly inconceiveable , which we can in no wise understand : or , if they proved no more but this , that angels have certain vehicles or bodies joyned to them , as the humane soul hath , though of a more noble and refined sort ; to which purpose i'have also granted somewhat in the precedent treatife , ch. . § . . but he seems to me confused in his own understanding about them , and therefore he shuffles , or blunders , in the stating of this question ; making it all one to prove , that angels are corporeal , and that they have bodies or vehicles joyned to them ; whereas there is an apparent difference between these two , and the one may securely enough be granted , as by many it is , where the other is yet denied . take his own words . as much , saith he , as we contend for , is granted by dr. more , in these words ; [ for i look upon angels to be as truly a compound being , consisting of soul and body , as that of men and brutes — ] and therefore , saith he , they must needs have an internum and externum , as the learned and christian philosopher doctor fludd doth affirm , in these words : certum est igitu● inesse ipsis ( sc. angelis ) aliud quod agit , aliud autem quod patitur ; nec verò illud , secundum quod agunt , aliud quam actus esse poterit , qui forma dicitur ; neque ●tiam illud , secundum quod patiuntur , est quicquam praeter potentiam , haec autem materia appellatur . so much the less reason still , say i , to exclude the humane soul from this enquiry : but if this were all , he needed not to have taken so much pains about it , being done to his hands ; or he might have spared at least those arguments , which prove somewhat more , if they prove any thing . he might have kept those arrows by him , which are shot besides and beyond this mark. [ these arguments do sufficiently and evidently prove , that angels are either corporeal , or have bodies united to them , which is all one to our purpose , whether way soever it be taken . ] and again , [ we have sufficiently proved , saith he , that they are corporeal , that is , that they have bodies naturally united to them ; and so have an internum , or moving power , and an externum , or a part moved . to me therefore he seems to hide himself only , and darken the business by those terms of simply and absolutely incorporeal , which are so usual with him , and the only retreat he hath , upon occasion , to betake himself unto . to be short , that which i search after , is th● internum in angels , or pars movens , or actus , or forma , illud quod agit , in dr. flud's philosophy , or the spiritual part of these compound beings , or whatever name he please to call it by , what that is : and if we can once find out that , as we have already the humane soul , incorporeal and capable of self-subsisting , what will become of that which he affirms so dogmatically , that our faculties cannot conceive of an incorporeal being ? — but now let us see the scuffle , and how demonstratively he lays about him . . saith he , we lay it down for a most certain and granted truth , that god simply and absolutely is only a most simple spirit , in whom there is no corporeity , nor composition at all : and , what other things soever , are call'd or accounted spirits , are but so in a relative and respective consideration , and not in a simple and absolute acceptation . and this is the unanimous tenent of fathers , school-men , and all other orthodox divines , agreeing with the plain and clear words of scripture , as , god is a spirit , and they that worship him must worship him in spirit and truth . and again , now the lord is that spirit . — that god is a spirit , ( whatever some dispute ) is , i grant , affirmed in holy scripture ; and , that he is the most simple and excellent spirit , i as readily believe . but it is no-where in our bible said , that god is the only spirit ; or that there are no other spirits , but god. in the very same verse , which asserts god to be a spirit , we also are allowed a spirit too , to serve and worship him in . and , if we once take the liberty to turn all other spirits , so call'd , into bodies ; i doubt the incorporeity of the godhead will be hardly defensible by it self : because , though he be never so plainly and clearly named a spirit in sacred writ , yet , for all that , according to our author 's reasoning , he may be really corporeal , since other beings , that are also stiled spirits there , are avouched so to be . but in truth a corporeal deity , is a dull and strange idea of that omniperfect being ; and the very next step unto down-right atheism , or the denial of him . for then he should be divisible , as our author rightly notes , which he is not , nor can be , &c. well , it is generally agreed among us , that god is a spirit , a true spirit , and the most perfect spirit , and so absolutely of himself , necessarily-existent , increate , and independent ; and most simply and purely such , without all manner of composition , so much as that metaphysical one of actus & potentia , allowed by the schools to angels , being immutable . it follows then from hence , [ si deus est animus — ] that we are able to conceive and frame a notion of a most simple and pure spirit , wherein there is no corporeity : for , otherwise , ( as i have before mentioned ) we affirm of god , we know not what ; and that , which , for ought we understand , might be as well denied , as affirmed of him . but then , that there are no created and dependent spirits properly so called , no incorporeal beings in the universe besides in a simple acceptation , but only so accounted in a relative and respective consideration , hath no evidence at all from hence . . therefore , saith he , we shall lay down this following proposition , that angels , being created substances , are not simply and absolutely incorporeal ; but if they be by any called or accounted spirits , can but be in a relative and respective sense , but that really and truly they are corporeal . and this we shall labour to make good , not only by shewing the absurdities of that opinion of their being simply spiritual , but by laying open the unintelligibility of that opinion — that angels are not , cannot be such spirits in perfection as god is , every one will grant : but are they not therefore truly spirits ? doth not holy scripture plainly and clearly call them spirits , as well as it doth god ? are they not all ministring spirits ? is not angel and spirit equivalent there ? as i have noted in the foregoing treatise , ch. . sect. . — or dare he presume to limit the almighty ? and say of the omnipotent god , to whom all things are possible , that he cannot create a truly incorporeal , as well as a corporeal substance ? is the one more unintelligible to us , than the other ? are all created substances therefore of necessity corporeal ? — how is god then the father of spirits ? how is the soul of man [ a created substance for certain , inspired by god ] yet a pure , immaterial , and incorporeal spirit , as hath been plentifully acknowledged ? nay , what will become of the internum & actus of angels too ? — he himself , how consonantly to his own arguings i cannot tell , doth else-where seem to assert the devils or evil angels to be wholly or merely spiritual , in opposition to corporeal . the scriptures , saith he , do fully and abundantly inform us of the devil 's spiritual and invisible power . — it is a spiritual , not a carnal , corporeal , or bodily armour , because the warfare is not against flesh and blood , but against spiritual wickedness in high places . against spiritual enemies , not against corporeal and carnal ones . for as the enemies are , and the warfare , so are the armor and weapons . — ' satan and his spiritual army . ' no other kind of assaults but merely spiritual . must not these enemies now spoken of , the devils , be concluded merely spiritual , if they are as their assaults ? or , if our spiritual weapons of truth , and faith , and hope , &c. are suitable to their nature ? or , will he at last change these into bodies too ? — and if the evil angels are merely spiritual , why should the good here be corporeal ? the only reason , i think , of his inconstancy is zeal and eagerness to serve his present hypothesis . there he was to oppose the tenet of a corporeal league with the devil , &c. here he is to defend that all created substances are corporeal . — but really he is concern'd , as much as any man , to solve or confute his own arguments . i will only touch upon the principal of them , wherein his greatest strength and confidence lies , and suggest responsions , ( if i may borrow that word so frequent in his book ) as i pass along . if the angelical nature , saith he , were simply and absolutely spiritual and incorporeal , then they would be of the same essential identity with god , which is simply impossible . for the angels were not created forth of any part of god's essence ; for then he should be divisible , which he is not nor can be , his essence being simplicity , unity , and identity it self ; and therefore the angels must of necessity be of an essence of alterity , and different from the essence of god. — this is such a piece of sublime gibberish , as might tempt one to return back the epithet , which he bestows upon suarius , ( as he calls him ) ' the great weaver of fruitless cobwebs . — at this rate of arguing , like a metaphysical mountebank , he might prove every creature , as well as angels , to be god , and of the same essential identity with god ; because every creature partakes of some real excellency or other communicated from god ; and all excellencies , as well as incorporeity , [ unum , verum , bonum , ] are of and in god ; and all that is in god , is god. — the soul of man , doubtless , was breathed in by god , and in a peculiar manner after the image of ●od , according to the holy scriptures ; and th● spirits of just men made perfect are partakers of a divine nature ; and angels there too are the sons of god , who is , as hath been often remembred , the father of spirits . but will any one therefore be so mad as to say , these have god's essential identity , as he phraseth it , or no alterity to distinguish them from the essence of god ? do not uncreate and created , infinite and finite , independent and dependent , &c. set these spirits and the father of them far enough asunder ? or is eternal and necessary existence and essential attribute of the idea of spirit ? — this then is too weak and sandy a foundation to support that fabrick which he builds upon it , that [ if men will trust their own cogitations and faculties rightly disposed , and not vitiated , then they must believe that angels are corporeal , and not meerly and simply spirits , for absolutely nothing is so but god only . ] again , saith he , if angels be simply incorporeal , then they can cause no physical or local motion at all ; because nothing can be moved but by contact , and that must be immediate or vertual contact ; for the maxim is certain , quicquid agit , agit vel mediatione suppositi , as when one's hand doth immediately touch a thing , and so move it , vel mediatione virtutis , as when a man with a rod or line doth draw a thing forth of water . both of these do require a corporeal contact . — but what is absolutely incorporeal hath no superficies , &c. and this is an argument he seems to triumph in , as a mathematician in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : therefore is he pleased so much to repeat it : for so he had said before ; [ if the devil be consider'd as an incorporeal nature , simply and absolutely ; then it will follow , low , that he cannot act upon any corporeal matter ; because an incorporeal substance can make no contact upon a body , unless it were it self corporeal . for quicquid agit , agit per contactum , vel mediatum , vel immediatum ; but both these are caused by the touch of one body upon another . — but that which is meerly incorporeal , can perform neither . ] and again ; [ i take it , saith he , to be one of the most firm maxims that ever the schools had , that immateriale non agit in materiale , nisi eminenter , ut deus . ] which al●o he cites again in another place . now the leading mistake in all this philophizing , is the inept applying of the rules and laws , proper and peculiar unto bodies , unto spirits also . tangere enim & tangi , nisi corpus , nulla potest res . as before we observed his confounding of imagination and intellect . — and indeed he seems to allow of no mental notions or apprehensions , which do not first strike upon the senses . and this is that which makes him place the idea of spirits or incorporeal beings among the unintelligibles . [ the substance of a created spirit , conceived as immaterial and incorporeal , must of necessity be utterly inconceiveable to any of our faculties : ] elegant ! conceived as immaterial and incorporeal , and yet at the same time utterly inconceiveable . — but passing that , hear we his reason : [ because it hath no effects , operations , or modifications , that can or do operate upon our senses ] this is gratìs dictum . but the general importance of it relies upon another school-maxim , which i wonder that h● forgets to quote to us . [ nihil est in intellectu , quod non priùs fuerat in sensu . ] and i could furnish him with more to this purpose . — but now , what will become of the poor humane soul among the rest of its fraternity of spirits , which is , as he hath told us , by the unanimous consent of all men , as well as divine authority , a spiritual and pure , immaterial and incorporeal , and to be sure created substance ? how come men to an unanimous consent in a notion utterly unintelligible and unconceiveable ? — nay , what will become of all the spiritual and invisible world ? — well , but the great difficulty remains : how can an immaterial act upon or move a material ? this certainly is nodus vindice dignus . but what if there be no oedipus to unriddle it to us ? what if neither we , nor any body else can sufficiently explain it ? it is no more than that ignorance we must be contented with in other matters of occult philosophy , where we subscribe often to the thing , though we cannot declare the manner of it . our author himself , in other cases , trains us up to this degree of modesty and humility : [ the ultimate sphere of natures activity and ability , saith he , is not perfectly known . ] [ and as it is thus in general , saith he , so in many particulars : we are ignorant of many natural agents that do work at a great distance , and very remotely , both to help and to hurt ; the weapon-salve , the sympathetick-powder , the curing of diseases by mumial applications , by amulets , appensions , and transplantation , which all have been , and commonly are ascribed unto satan , when they are truly wrought , saith he , by natural operation . ] but he cannot satisfie himself , or others , i presume , by what contact , mediate or immediate , of suppositum or virtus , all these are performed . — or by what influence of the stars , quibus nota sunt omnia , quae in naturâ existunt ; [ as he tells us out of paracelsus and his mystical authors , for whose vain traditional fancies he hath a profound veneration , whatever he hath for doctor hammond's ] or , under what right and favourable constellations , words , charms , images , and characters do receive their energy and vertue . — or , how certain celestial vertues and actions are sown into gems , from whence they afterwards spring up no otherwise than seed , which doth fall from a tree , and doth regerminate . though here , i confess , he hath some advantage from a speculation of phantasms . quid te fatigas haec minuta scrutando ? pernice pennâ fretus , icari more , scrutare potius digna mentis alatae . one great means , saith he elsewhere , of advancing those tenents [ of witch-craft , &c. ] hath been men's supine negligence in not searching into , and experimenting the power of natural agents , but resting satisfied in the sleepy notions of general rules , and speculative philosophy , by which means a general prejudice hath been created against the most occult operations of nature , and natural magick . — and may we not here retort this supine negligence upon himself , in not observing the common experience , which he and every one else hath of the incorporeal spirit within him , actuating and moving of the body , whilst he industriously opposeth this common experience by sleepy notions of general rules , and speculative philosophy , concerning bodie , ill adapted unto spirits , and their way of operation ? it is enough , that we have this domestick argument of our own experience in the case to oppose to all his subtil arguings : as to a sceptick , disputing against the possibility of motion , it were a sufficient and silencing confutation , to move from him , and turn away . let him resolve us , how god who is a spirit , the most simple and pure spirit , acts upon matter ; how the spirit of god moved upon the waters , &c. for the word eminenter is not intelligible enough to our faculty to be englished . but because this is too hard a task , let him resolve us , how the immaterial and incorporeal soul of man moveth upon the body , or it 's corporeal and animal spirits ; or by what gluten , or vinculum , and contact of superficies it is united to it's body ; or how the body , vice versa , works upon and affects the immaterial soul , which yet , as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or quod sit , are matters of common sense , and universal experience . — nam corpus onustum hesternis vitiis animum quoque praegravat una . let him resolve us , how the internum or moving part of angels acts upon the externum , or part moved , — and we shall soon be able to return him a satisfactory answer to this curious question , how an immaterial can operate upon , and move a material ? but , in the mean while , it is unreasonable to disclaim a certain truth , because we cannot give account of the quomodo , or manner of it . and this is also abundant answer to another of his puissant arguments . [ if angels , saith he , be absolutely incorporeal , then they cannot be contained , or circumscribed in place , and consequently can perform no operation in physical things . ] contained and circumscribed in place are corporeal phantasmes , and so is place it self , as he describes it , proper unto bodies . but let him tell us , how the incorporeal spirit of man is in it's body , and that so as to perform undeniably physical operations there , and we shall soon inform him of the vbi of angels , and their definitive being in it . let us see briefly , whether he hath better success from scripture than from reason , and i have done . [ the scripture , saith he , informeth us , that in , or at the resurrection , the bodies of men shall be as the angels that are in heaven : sicut angeli , mark . . now this analogy , comparison or assimilation would be altogether false , if angels had no bodies at all , but were meerly incorporeal . then it would follow , that bodies after the resurrection were made pure spirits , and so ceased to be bodies ; which is false , according to the doctrine of s. paul , who sheweth us plainly , that after the resurrection they are changed in qualities into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spiritual bodies . — cor. . . — from whence we conclude , that angels have bodies , and that they are pure spiritual ones . ] i will not dispute against the matter of his conclusion , viz. that angels have bodies , and that those bodies are pure and refined , such as he calls spiritual ones : for my concern is only to defend , that they are nevertheless incorporeal beings , as the humane soul is , though united to a grosser body . but yet i must add a word or two of his scripture-premises . and first here is violence offer'd to the text of our b. saviour , by foisting in the word bodies to it ; for the text is only thus , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] when they shall rise from the dead , they neither marry , nor are given in marriage , but are as the angels which are in heaven . — and it is known well enough to be our saviours answer to the question propounded concerning the woman which had had seven husbands , in the resurrection , whose wife shall she be of the seven ? elsewhere , i remember , our author puts in souls instead of his bodies here . [ the word of god doth particularly teach us the state and condition of souls after death , that they shall be like the angels in heaven . ] but whatever truth there may be in either proposition apart , and by it self , the h. text , i am sure , mentions neither bodies nor souls : and if it did , we must not stretch similitudes to make them argumentative beyond the thing they are brought for . they run not , we say , on all four . it is enough that our b. saviour there resolves us , that we [ whether in body , or soul , or both ] shall at the resurrection be like unto the angels in heaven in immortality , and an estrangement from the sensual inclinations and entertainments of this present imperfect state , such as marrying , and giving in marriage . — and we may be like the angels in many perfections , as we are said to be like to god himself , though they should have no bodies ; so that , even upon that supposal , this analogy , comparison or assimilation ( as he speaks ) would not be altogether false ; nor would it follow , that bodies after the resurrection are made pure spirits , and cease to be bodies , as he infers . secondly , for saint paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , spiritual bodies . ] though upon the supposition , that angels have bodies , which for my part i gain-say not , it may be an ingenious translation , [ such bodies as spirits or angels have ; ] yet it is sufficient to the purpose of the apostle there , that our bodies are participant of the spiritual perfection of immortality . or , put on immortality , ver. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] quod ad tempus vivit dum anima adest . anima est vox hujus vitae — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] habens in se vice animae spiritum immutabilem , &c. ] grot. in loc. [ see ch. . sect. . of the fore-going treatise . ] and so he cannot conclude from hence , that angels have bodies . that i be not over-tedious , i will end all with some few reflections upon that noted text of the psalmist , who maketh his angels spirits , and his ministers a flaming fire , psalm . . from whence , saith our author , the persons of the other opinion , such as aquinas and the rest of the scholastick rabble , would positively conclude , that they are spirits and absolutely incorporeal ; but fail of their purpose for these clear reasons . — his clear reasons i shall examine anon , when we have first viewed the text it self . i can scarce pass over that rude and detracting term of scholastic rabble . he should have been obliged , i think to a greater sweetness and civility to those , whom he owes so much to , and of whom he hath borrowed the chief ornaments of his book , as to this subject ; those dear maxim's i mean , which he relies so much upon , [ imagina●io non transcendit continuum . quicquid agit , agit vel mediatione suppositi vel virtutis ; per contactum immediatum aut mediatum . immateriale non agit in materiale , nisi eminent●r ut deus . ] and , not to immind him of his own essential identity , and alteri●y , he can easily match their most bombast and barbarous terms among his occult and magical sophies . but to the matter before us . it is confess'd that the original word sometim●s signifies winds as well as spirits ; and the hebrew doctors so read it † . ventos angelos suos ] non ex accidente spirant , sed sunt dei nuncii . ignem ardentem ] fulgura . so r. david * . and munst●r translates it , facit fl●tus nuncios suos , & ignem flagrantem ministros suos , q. d. violent and sudden winds to execute his commands , and fire performs his pleasure : fulfilling his word , ps. . . and this is a great truth . but the holy ghost in hebr. . . as master ainsworth well notes , shews it to be spoken by the psalmist of angels properly , who are named ministring spirits , ver. . and our physician allows , [ the author of the epistle to hebrews must needs be taken for the best expositor of the words . ] yet among those , that conceive them of angels , properly so call'd , there is some difference . some refer them to the respective vehicles of angels , either aereal , ( for wind is but air in motion ) or aethereal and ign●ous . thus grotius , [ sunt enim angelorum alii acrei , alii ignei . angelis corpora sed subtilissima non pythagorae tantùm & platonis schola sensit , sed & judaei veteres , & veteres christiani . ] and to the same effect doctor hammond paraphraseth , [ who , though he be able to do all things by himself to administer the whole world , as he first created it , by a word , by saying , and it was done ; yet is he pleased to make use of the ministry of angels , who some of them in subtile bodies of air , others of fire , come down and execute his commands here upon earth . ] and in his annotations he tell us , [ as angels and ministers are but several names of the same divine creatures , so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fire are but expressions of the several appearances of them , sometimes in airy , sometimes in flaming clouds , — ] and hence i suppose , b●za in his marginal notes to hebr. . . puts cherub with ps. . . and s●raph with isa. . . — iunius and tremell●us interpret it , [ angelis utitur nunciis , administrisque voluntatis & judiciorum suorum , adcò commodè ut ventis & igne uti solet . ] he useth angels for messengers and ministers of his will and iudgments , as readily , as he is wont to do winds and fire . — and to this same effect our author chuseth to sense it , [ as the winds , which is but a strong motion in the air , and the shining of flaming fire , are two of the most agile , and operative agents , that are known to us in nature ; so the angels and christ's ministers are strong , quick , an● most nimble , and powerful in performing their offices and administrations . ] for my part , i see not any considerable inconvenience in these expositions , unless where men will dogmatize with this author , and say the words cannot otherwise be rationally understood . — and the nature of angels may be yet incorporeal for all these vehicles assigned them ; or notwithstanding the comparison of their operations to those most powerful and subtile agents among bodies , wind and flame . our god , who is a spirit , most simple and absolute , is also said to be a consuming fire , hebr. . . who maketh his angels spirits ] i. e. saith master ainsworth , spiritual substances . so differing from christ , who is no made or created spirit , but the maker of all things . — and his ministers a flaming fire , ] i. e. effectual in their administrations . whence the angels have appeared like horses and chariots of fire . — and saint augustine , who was none of the scholastick rabble , finds here both nature and office of these celestial creatures . [ quaeris nomen ejus naturae ? spiritus est . quaeris officium ? angelus est . ex eo quod est , spiritus est . ex eo quod agit , angelus . enuarat . in ps. ] see ch. . sect. . of the fore-going treatise . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; saith doctor ●ouge , [ whose judgment possibly may bear some sway with him , as he tells us , master baxter's doth , with other reformed and orthodoxal divines , such as tread not in the steps of arminius , true sons of the doctrine of church of england ] intimates two things . . creation . so god is said to have rested from all his works , which he had made , gen. . . and to have made heaven and earth , revel . . . is meant created . . ordination or disposing things to this or that use . — and in both senses is this phrase . [ he maketh ] here used . he maketh them spirits , that is , he createth them spiritual substances . he maketh them a flame of fire , that is , he ordereth and disposeth them to be as a flame of fire in doing his will. ] now let us hear our author 's clear reasons against this later way of interpretation . . saith he , the text there cannot be rationally understood of their creation , or of their creaturely nature , but of their offices and administrations , because the word used there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to create or form forth of nothing , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fecit , that is by ordering them in their offices and administrations . and again the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not always , or of necessity , signifie an incorporeal thing , but that which is a body , as the winds , &c. with all becoming deference to his skill in the hebrew lan●uage [ whereof and greek , he hath been a ' teacher in his younger years , as he acquaints us ] the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fecit , is sometimes us●d for creation , as i noted even now out of doctor gouge : and maker of all things , in our creed , is as much as creator : and therefore so also it may be taken by us here . and so theodoret , none of th● sc●olastick rabble neither , understands it , alledging this for a proof of the angels creation . and so the arabick version reads it , qui creavit . and thoug● the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not always and of necessity signifie an incorporeal thing , 't is enough to decline the force of this reason of his , that sometimes it doth signifie such , and possibly may do so . and the arabick , if vicars in his decapla have rightly noted , is absque corpore . but the author of the epistle to the hebr●ws , ( as he adds ) must needs be taken for the best expositor of these words , who doth quote them only for this purpose , to prove that christ in dignity and office is far above the angels , who are all order'd to serve and obey him , and are by their offices all but ministring spirits sent forth to minister for them , who shall be heirs of salvation . by which it is manifest , that this place is to be understood of their ministrations and offices , and not of their nature and substances . i readily consent with him , that the author to the hebrews is certainly the best expositor ; but then i positively deny , that he quotes them only to shew christs superiority in office above the angels . for his design there is to manifest our blessed saviour to be superior to them in nature as well as office ; as god above these creatures , who are the best of creatures , as well as lord above these ministers . but to the son , he saith , thy throne , o god , — as it follows immediately , ver. . by way of opposition to what is here said of angels . — and so it is far enough from being manifest , as he avers , that this place is not to be understood as inclusive of the nature and substance of angels , their creaturely nature , but of their ministration and offices only . he yet adds , . they can no more be merely and literally said to be spirits , understanding spirit to intend an absolute incorporeal substance , than his ministers can be literally understood to be a flaming fire . they must either be both literally true , which is absolutely absurd ; or else this word must have a metaphorical interpretation , as they ( he means i suppose , the other words ) may and must have . — now i find nothing in this clear reason , but clear confidence , which asserts boldly , but proves nothing , and may therefore be answer'd by as bare a denial , or saying , that there is no must in the case , but the words may still be otherwise understood . for why may not one word or sentence in the same period be literally true , and the other metaphorical ; and so accordingly intended ? or , what , if we should transpose the subjects and predicates , as some do ? who maketh spirits his angels , and flaming fire his ministers . then both may be literally true without the least impeaching of angels incorporeity . or , what , if we should affirm both were literally true , only with this different respect , the former to the internum of angels , the later to their ●xternum , the former to their intrinsick nature , the later to their subtile vehicles ? or , what , if we should render it , by a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who maketh his ministring angels spirits , cloathed with aetherial bodies . or , who maketh spirits cloathed with flame-like vehicles , his ministring angels . i mention these things , only by way of instance , to declare , that there are divers ways of escaping his clear reasons in this matter without any absolute absurdity . and now i leave it to the christian readers judgment to chuse his interpretation of these words , and pronounce of the whole controversie , as he sees cause . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . finis . notes, typically marginal, from the original text notes for div a -e ● . gellius noct. att. l. . c. . notes for div a -e ver. ▪ baldwin . in proaem . l. . de cas . consc . luk. . . * hobbs p●●s . pa●t . c. . art. . ie●●athan ▪ c. . tract . theol. pol. c. . p. . † h. nic●olas , cited by dr. more , myst. of godli●ess . b. . c. . s. . vide por●●● episcop . instit th●ol . l. . c. . et zanch. de operib . dei , pa●t . l. . c. . e● p. ra●● comment . de f●de . l. . c. . grot. in loc . id. ibid. antiq. lib . c. cited by dr. templer in his idea theol. lev●ath . p. . cameron in loc . di●s ▪ xxvi . ibid. s. matth. . . s. ma●k● . . psal. . . s. matth. . . † . cor. . , . iob . ● . chap. . , . meta●orphos . l. . de benef. l. . c. . in pythag. carm. dissert ▪ lib. . cap. . psal. . . hebr. . . . s. matth. . . s. pet. . . ps. . . co●inth . . . ●●ts . . malac● . . . iudges . h●gga● . . munster . in malac● . ● . . malach ▪ . . s. mark. . . iust. martyr dial. cum trypho●e passim . novatian . de trin. c. , & . athanas . contra arrianos orat . chamier . panstrat . tom. . l. . c. . &c. gal. . . rev. . & ch. . diss. de episc. c. . , & . & vi●dic . s. , , &c. sam. . , . s. matth. . . s. mark. . . in pythag. carm. de resurr . ● . . ser. . of the na●i●●ty . ps . . — . . . . . contra c●●sum l. . p. . suarez . metaph. disp. ● . s●ct . . d. august de civi● . d●● l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epist. . lact. iust●punc ; l. . c. . diss. ▪ . enarrat● in ps. . hebr. . . ps. . . j. lipsius physiol . stoic . l. . diss. . apol. c. ● . leviathan . c. . & . hum. nat. c. . art. . dr. m●r● of the immortality of the soul. l. . contra haeret. inter eranistem & orthodoxum . dialog . . s. luke . . vide grot. in loc . max. tyr. dissert . xxvii . dr. templer . ide● th. l●viat . p. . dr. h. in loc . ephes. . . cor. . . gal. . ▪ thess. . . vid. lact. de opific . dei , c. . & cic. in ●omnio scipion. * eccles. . . inter minores poetas . lib. . de nat. rerum . s. luke . . h●br . . . max. tyt. diss. . id. ibid. s. ioh. . . balbus apud ciceronem de nat. deor . lib. . lactant. instit. l. . c. . vid. auth. quest. & resp ad oribod . apud just. martyr . p. . l. de ascens . mentis ad deum . immortal . of the soul. l. . c. . s. , & . plutarch . de placit . l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de defect . ora● . de deo socratis . ibid. ibid. de civit . dei l. . c. . b. fulg●nt . ad thrasymund . l. . de passione domini p. . & iterum p. . odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . drusius in gen. , p. fagius in gen. . tobit . . de civ . dei , l. . c. , divin . decret . epit. c. quòd dominus susceperit corpus . mr. mede● . . disc. . de civit . dei , l. . ● . . hom. . de dei naturâ . vide carranzae summam vii . gen. nicen. concil ▪ ai●sw●rth on gen. . . l. , de nat . r●rum . s. mark ● . . col. . ● . theodore● . divin . decret . epit . de angelis . theophylact . in loc . psal. . , . de civit. dei l. . c. . job . . . . ●. . in pytha● . carm. diss. . hebr. . . lactant. instit . l. . c. . tim. . . dr. ham , in loc. dvin . decret . epit. de aeonibus . vide dr●sium in hebr. . . tract . theol. pol. c. . p. . tatian . orat . contra graecos . job ● . . . rev. . . de civit. dei l. . c. . concil . lateran . . de fide catholicâ vid● lips. physiol . stoic . l. . diss ▪ . lactant. instit . l. . ● . . de civit. dei l. . c. . ps. . . dr. pearson on the creed p. zanch , de oper . dei , part ▪ . l. . c. ▪ lips. physiol . stoic ▪ l. . diss. . damascen . de orth. fide l. . c. ▪ s. pet. . . s. j●de . apol. . p. . d. tho. part . . q. . art. . ainsworth in loc . hierocles in pythag. carm. lactant. instit . l. . c. . d. aust. de civ . dei , l. . c. . revel . . . job . isa. . . a. gell ▪ noct. att. l. . c. . wisd. . de oper. dei part . . l. . c. & . isa. . ▪ thess. . . revel . ● . ps. . . s. pet ▪ . . gen. . , . vide munster . & p. fag . in loc . quaest. super genes . exod. ▪ . . kings ▪ . dan. . ch. . act. . serm. . de pasch. lactant. instit. l. . c. . p● ▪ . . v. . fulminis ocyor alis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. ▪ dissert . xxvi . orat. contra g●●ecos . ibid. dialog . . s luk● . . s. luke . . , . cor. . . vid. p. rami praelect . in somn . scipionis , p. . de orthod . fide ut ante cit . vid. po●phyr ▪ de abstin . l ▪ . s. ▪ s. i●h● . . ep. . . s. pet. . . s. iude . divin . decret . epit . de diab . & daemonibus . vide lips. physiol . stoic . l. . diss. . o●hocasm . angelogr . p. . c. . divin . decret . epit . de ang●lis . s. matt. . . act. . . s. matt. . . & . . cor. . . tim. . . s. luke . . . s. pet. . . s. matth. . . eph●s . . metaphys . p. . q. . part . q. . art. . aristot. dan. . revel . . tobit . . . revel . . , . s. matth. ● . . i●b . . ●eps . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . lactant. instit . l. . c. . max. tyr. diss. metaph. disp. . s. . d. aug. & hieron . vide zanch. de operib . part . . l. ● . c. . * part. . q. . art. . lacta●t . instit. l. . c. . vid. d. aug. de civ . dei , l. . c. . & zanch. de operi● . dei , part . . l. . c. ● . id. l. . c. . s●rom . . zanch. de oper. dei part . . l. . c. . comment . in ezech. . zanch. de oper. dei part . . l. . c. . p. fagius in gen. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cameron . in col. . . d. th● . part . . q. . art. ● . see z●nch . ●e oper. dei part . . l. . c. . exercit. in ep. ad trall . ● . . l. valla in apoc. . . in vall. ibid. zanch. de oper. dei part . . l. . c. . otho-casm . a●gelogr .. part . . c. . balduin . de cas. consc. l. . c. . qui citat . e theatro diabol . p. . maimo●id . in misnae tract . . c. . s. . i. cappell . in hebr. . . vide episcop . instit. theol. l. . zanch. de oper. dei part . . l. . c. . otho-casm . angelogr . part . . c. . q. . * d. tho. part. . q. . art , & . 〈…〉 ench●rid . c. . mentes funt ministerio destinatae ] erasm. par . in loc. see hi● par. and annotat. see mr. mede on eccles . . vatablus in ps. . see exod. ch . . ch . . ch . . kings . gro● . in cor. ▪ ● . hom. . in ● cor. hom. . de incompr . dei nat . hom. . in cor. hom. . de incompr . dei nat . hom. . in ep. ad . hebr. soc. l. . c. . medit. c. . l. de com . essent . patr. fil. & spi. sancti . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . d. i gerhard med. xxvi . fr. spa●bem . dub. evangel . de ascens . domini . zanch. de oper. dei par . . l. . c. . see rev●l . . . p. fag . in genes . . . suarez metaph. disp. . s. . & s. . zanch. de oper. dei part . . l. . * ch. . sect . . in timao . vide rhodigini lect. antiq . l. . c. . orig. contra celsum l. . p. . vide suarez , ut antè , & lips. phys. sto . l. . diss. . vatab. in dan. c. . &c. . in ezech. . grot. in s. matt. c. . ● . ainsworth in deut. . . divin . decret . epitom . hom. . in s. matt. . l. gyrald . syntagm . . suet. in calig . d. th● . part . . q. . art. ● . dub. e●a●gel . lx●i . za●ch . de oper. dei part . l. . c ▪ . ibid. id. l. . c. . de oper. dei part . . l. . c. . in s. matt. . l. med. c. . tract . . in s. matt. cit . à balduino de cas . consc . l. . dr. more antidot . against atheism . l. . c. . alexand. ab alexandr● genial . dier . l. . c. . hom. . in s. luk. epist. . al●x . ab alex. ubi supr● . zanch. de oper. dei part . . l. . c. . baldui● . de cas . consc . l. . c. . otho-casm . angelogr . p. . c. . q. . see ai●s . worth in ps . and ps. . see befor● sect. . of this ch ▪ dan. . s. luke . acts. s , . d. tho. part . . q. . art. . & ● ▪ te●a in ep. ad . hebr. grot. in s. matt. . . d. i. gerhard med. xxvi . vide apud tenam in ep. ad . heb. vide lips. phys. stoic . l. . diss. . zanch. de oper. dei par . . l. . c. . b●lduin . cas. consc. l. . c. . i. vide ce●●●is tabulam . † sect . of this ch. † sect. ▪ of this ch. * ibid. † ch. . sect. . de oper. dei par . . l. . c. . † ch. . sect. . vide tenam in ep. ad hebr. & othoca●m . angelogr . part . c. . v. . iosephus de bello judaico ▪ l. . c. . † sect. . melanchton , comment . in dan. c. . id. ibid. antidote against atheism . l. . ch . . of divine dreams , p. , &c. ibid. apul. de deo socratis . † ● ch. . ●ect . . † sect. ● . of this c● . † ch. . sect . . exercit. sacr. in nonnum . ● . . l. . s. . † sect. ▪ of this ch. and before in this section . angelin . gazaeus angelo custodi . d. i. ge●hard . med : sacr. de animâ c. . soliloq . ● . . vid. max. tyrium diss. xxvi . solil . c. . l. . s. . l. . s. . l. . s. . l. ● . s. . expos. ●id de ●ect ● confes . p. ● . t●eod●r●● . dial. . see d●ut . ● ▪ & 〈◊〉 . . . ● . vid. za●● . de oper. dei , part . l. . c. . & . vid. erasm. par . in loc ▪ ignat. ep. ad magnes . salv. de gubern . dei. tract . theol. pol. c. . p. . see e●s●b . eccles. hist. l ▪ . c. . leviath . c. . tract . theol. pol. c. . p. . c. . p. , c. . p. , . vid. g●ot . in heb. . . dr. hen. more immort . of the soul. l. . c. . s. . see bish. andrews serm. . on ●he nativity . d. bern. in ps. . soliloq . c. . med. xxvi . collect f●r saint micha●l and all angels . tertul. de anima , c. . cor. . . tract . theol. pol. c. . p. . st. chrys. in loc. † ch ▪ . sect. . vid. br●nt . in s. mat. . homil . . vid span ▪ hem . dub. evangel ▪ lxi ▪ munster in ps. . l. . sect. . ibid ▪ aelian . l. . c. . grot. in s. matth. . . † ch. . sect. . † ch. . sect. . noct. attic . l. . c. . l. , & . reipub. 〈…〉 v●●● 〈◊〉 ep. . & ep. vid. ze●sp●o●● . memorabil . l. . gr●eco . lat. p. , & . isocr . ad d●mon . cic. ad attic. l. . ep. . se● . ep. . d. ber● . med. c. . 〈…〉 l. ● . c. ● . 〈◊〉 l. ● . c. . s●● . ep. . id. ep. . ex ci●erone , lac●a●s . in●it l. c. . booth . de consol . l. . l. . sect . . epist. diff. l. ● . c. . diss. l. . c. . ap. de deo socratis . d. ber● . in ps. . serm. . id. serm. . ● id. serm. . grot. in s. matth. . . id. in eccles . . . vid. eras. par . † ch. . sect. . soliloq . c. . theoph. in hebr. . . orat. contra graecos . see dr. h. par. & annot. in loc. de haeres . ad quodvult deum . de civit. dei , l. . c. . id. c. . contra faustum , man. l. . c. . id. de verâ rel. c. . contra max. arrian . epis. l. . lact. instit . l. . c. . orig. contra cel● . l. . p. . id. l. . p. . concil . laod. can. . vid. carranzae summam concil . laod. can. . theodor. col . . . cited by dr. stillingfleet , idol . of the ch. of rome . c. ● . sect . . p. ● . zanch. de oper . dei. part . ● . . c. . ps. . ult . . . . . diss. ● . . c. . ibid. ps. . . inter opera te●tul . hom. de incompr . dei nat . see zanch. de oper . dei , part . . l. . c. . ch. ● sect. . ●ud . cappellus in hebr. . . in cap. . heb. d. i. ger●ard● . med. sacr. mystery of godliness , l. . c. . act. . . l. . sect. . l. . sect. . cit. in cat. d. ibo . ephes. . pet. . , . s. james . . spanhem . d●b . evang . in ps. . solil . c. . de civ . dei. l. . c. . antidote against atheism . l. . c. . ibid. ibid. d. i. gerhardi med. sacr. in isa. . med. sacr. id. ibid. oth●-casma● . angelogr . par . . c. . q. . ep. . vide orig. contra celsum l. . p. , . vide d. ber● . med. c. . d. i ger●ard . med. sacr. notes for div a -e the occasio● and scope of th● ensuing reflections . pag. . pag. . pag. . chap. . p. , . pa. , . ibid. pag. . the denyal of spirits a step to atheism . chap. . p. . p. , . ibid. r●m . . dangerou● positions of mr. w. against th● idea of a spirit , and of god. p. . ib●d . p. ● . p. . ibid. 〈…〉 in c. . epict. enchirid . self-study and reflection the right and ready me●hod to the notion of spirits . p. . p. ▪ p. ▪ p. ● . master w 's co●tradictio●s both abou● body and spirit . de animâ brutorum c. . p. . p. , , &c. the humane soul excluded by him from this disquisition about angels for three pretended reasons . p. . p. . this method of procedure unreasonable . p. . p. . master w. confounds imagination and in●ellect , which elsewhere he kn●w well to distinguish . p. ● . p. . ibid. de nat. deorum , l. . dissert . . master w. asserts the incorporeity of the humane soul. p. . p. . p. . p. . p. . ibid. p. . a● examina●ion of ●is th●ee reasons for exceptidg the humane soul from this enquiry . of his fi●st reason . [ a short comment upon gen. . . concerning man's original . ] horat. of his second reason . p. . p. . an explication and vindication of eccles. . - . from the atheistical and profane . ovid. m●t. of his third reason . theol. polit. c. . & . p. . mr. w 's speculations abou● the corporeity of angels , and how he blunders in th● stati●g of this enquir● . p. ● ▪ ibid ▪ ibid. p. ● ▪ the critical point of ●he present controversie . p. . iohn . . cor. . . god a most simple and absolut● spi●it , bu● yet not the only spirit . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — nonnus in s. iohn . za●ch . de oper . dei par . . l. . c. . p. . angels ar●●ot such spirits in perfection as god is , and yet truly spirits . master w. asser●s devils more spiritual than he allows other angels . p. , , . ibid ▪ ibid. his mighty ●rguments against ●he incorporeity of angels ex●mined . p. . p. . p. . p. . p. . p. . p. . r●les and laws of bodi●s ineptly applied to spirits . lucret. p. . ibid ▪ p. . p. . th● diffic●lty of ●xplaining , the manner of things , must no● make us deny wha● is otherwise evident . p. . ibid. p. . . p. . augelini gazaei pia hilaria . p. . horat. p. some texts of h. scrip●ure considered and vindicated from mr. w's exceptions . p. . of st. mark . . p. of cor. . . of psal. . . p. . † vatablus in loc. * vica●s decapla in ps. p. . . p. ● . p. . p. . p. . dr. g. in hebr. . . sect. . his clear reasons against the scholastick interpretation of ps. . . short and defectiv● . p. . p. . divin . decret . epit. de angelis . p. . p. . melampronoea, or, a discourse of the polity and kingdom of darkness together with a solution of the chiefest objections brought against the being of witches / by henry hallywell. hallywell, henry, d. ? approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. 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mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - rina kor sampled and proofread - rina kor text and markup reviewed and edited - pfs batch review (qc) and xml conversion melampronoea : or a discourse of the polity and kingdom of darkness . together with a solution of the chiefest objections brought against the being of witches . by henry hallywell , master of arts , and sometime fellow of christs colledge in cambridge . ephes. vi. . for we wrestle not against flesh and bloud , but against principalities , against powers , against the rulers of the darkness of this world , against spiritual wickedness in high places . london , printed for walter kettilby . at the bishops head in s. paul's church-yard , . to the right worshipful sir iames morton , of slavgham , in the county of sussex , knight . sir , to prefix your name to the present treatise i could give many reasons that induced me , did i not know that you are more delighted in doing worthy things than to have the praise of your actions re-echoed and repeated from others . and since my choice and affection hath thus far led me , i am the less solicitous of the various censures that a discourse of this nature may probably meet withal : for even the clearest reason does often lose its force when it meets with strong and inveterate prejudices . however i have done my endeavour to make things appear plain and easie , and the better to comply with an inquisitive and philosophical age , have made use of such principles as the best and choicest philosophy could afford me ; which as it is not in the least derogatory to my profession , so was highly necessary to make good one great end of the christian religion , in delivering us from the power of the dark kingdom , whose very existence some smatterers in philosophy have the confidence to deny . whether i please others or not i am not much concerned , having the satisfaction of pleasing my self , in taking the opportunity of a grateful acknowledgment of your many favours towards me , who am , sir , your most faithful and affectionate servant , henry hallywell . the epistle to the reader . reader , the ensuing treatise being a discourse of the dark side of providence , or of that rebellious polity that proudly opposes it self against the kingdom of light ; i am obliged to give some account as well of the work it self as design in writing it . as for the design of it , it is no other than what is good and laudable , namely to shew our sceptical and staggering religionists that there is a very potent and adverse party of incorporeal agents , that entring into a rebellious confederacy against god , and being cast out of the mansions of light , have formed themselves a kingdom in the aereal regions , and not content with this power and dominion among themselves , have studiously endeavoured ever since the creation to deprave and corrupt mankind , and to enlarge their own empire by the accession of frail man , whose weakness they abuse and triumph over , and strive by all means to keep him fast within their clutches , that if at least they must be miserable , they may make others so and have companions in their torments . now concerning the work it self , i must confess i have framed it in a lax and diffuse manner , not endeavouring to prove the existence of spirits either good or bad , but supposing them both in being already , and likewise taking many other things for granted which are already either made good by divers learned authors , or may evidently be deduced from the principles of true and sound philosophy : as likewise purposely omitting many otherwise material proofs of some heads in this discourse , being willing to bring the hypothesis into as small a compass as may be . nor have i been wanting to confirm my discourse in the most material parts of it by the testimony of the sacred scriptures , and sometimes added the suffrage of some of the ancient fathers , in such speculations as otherwise perhaps would have seemed over nice and curious . and lastly ( which in a discourse of this nature could not well be pretermitted ) i have briefly resolved the question of witchcraft , and shewed the possibility of such detestable confederacies with wicked spirits , and answered the strongest and most considerable objections i could meet withal against it . that which at the present seems to me to be most liable to exception is , the introduction of the spirit of nature , which by corporealists is looked upon at the same rate with an occult quality , and brought in rather as an asylum of ignorance than a philosophical truth . to which i have this to reply , that the ground and reason of using that hypothesis arose partly because i saw it maintainable by rational and solid arguments , and partly through a natural propensity of my own whereby i am prone to think , that whatever boasts may be made by the followers of democritus and epicurus , who have dismembred and disjoyned the ancient atomologie from the doctrine of spirits or the metaphysical part of it , there is not one considerable phaenomenon in the cartesian philosophy that can be solved by the mere and solitary principles of matter and motion . for a conclusion of the whole , i have drawn such inferences as may most effectually perswade men from sin and vice , by which they infallibly entertain communion and society with the dark kingdom , and to assert themselves under a higher and more propitious providence , by the sincere practice of true and unfeigned piety and religion . farewel . h. h. the contents . the introduction . page . chap. i. that the lapse and revolt of the angels from the blessed life of god , consists mainly in debasing their higher and nobler faculties , by enslaving and subjugating them to their inferior and more material powers . pag. . chap. ii. that these lapsed angels have formed themselves into a polity or kingdom of darkness . pag. . chap. iii. that these wicked spirits being supposed rational creatures , must needs be studious in diffusing their own sinful nature upon all capable subjects , and thereby of enlarging the bounds of their usurped dominions . pag. . chap. iv. that the great end of our saviours coming into the world was to rescue men from the tyranny , slavery and oppression of the dark kingdom . pag. . chap. v. that though men by the gospel are freed from that slavery under the prince of darkness , that yet he strives to countermine the kingdom of light ; and when men will so far reject and despise the admonitions and assistances that god affords them , he may justly suffer them to be acted and guided by evil spirits . pag. . chap. vi. that nothing hinders , but having full possession of the minds of men , these evil spirits may likewise enslave their bodies . pag. . chap. vii . of witchcraft . pag. . objection i. that these witches are supposed to be present at their nocturnal conventicles and diabolical meetings , when their bodies are at home , which is impossible . pag. . objection ii. that these airy spirits are too remote , and of a nature too sublime to have any communication with mortals . pag. . objection iii. that it supposes witches by the help of evil spirits may do real miracles . pag. . objection iv. that it gives evil spirits and witches too great and exorbitant a power over mankind , in that it supposes that these wicked daemons may afflict the bodies of others with divers diseases and torments , that they may raise thunders , storms and tempests , killing cattel and spoiling the fruits of the earth , and many such like pernicious and destructive things , and all this at the desire and request of a magician or witch . pag. . objection v. that it is very ridiculous to imagine , that devils ( though never so foul and unclean ) should delight in sucking the bloud of these accursed hags . pag. . chap. viii . inferences drawn from the foregoing discourse . pag. . the introduction . it was observed long ago by epictetus , that there were some persons that would deny the plainest and most evident truths , and this state and condition he terms an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a petrification or mortification of the mind , which when it happens to men of a blameless and sober conversation , is nothing but the confusion of their intellectuals , which are so miserably distracted , that they are not able to apprehend the force and strength of the plainest demonstration : but there are others that are bedeaded and stupified as to their morals , and then they lose that natural shame that belongs to a man , affirming or denying with the greatest confidence that which an innate shame and reverence of the inscriptions of our own minds will not suffer others to assert or contradict ; and this is really no better than an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the philosopher calls it ) a mere brutishness or bestiality . under one of these heads i must needs comprehend all those who boggle and startle so much at the notion of an incorporeal being . for my own part i cannot but think that great wit des-cartes delivered a most certain truth , when he said , that the notion or conception of the soul is much more plain and evident than that of the body . but when men are either so monstrously confounded in their intellects , so as not to be wrought upon or convinced by the force and strength of argument and reason , or wholly given over to the gratification of their lusts and passions , i do not much wonder that they should have such dull hallucinations about the clearest things , or that they should entertain such cross and untoward opinions , and so disagreeing with all those that ever had a sober and right use of their reasons and understandings . this age hath produced too many over-confident exploders of immaterial substances ; and he that shall talk of the existence of devils and evil spirits , their possessions of the bodies of men , of ghosts and apparitions , and the feats and practices of witches , shall be confuted with a loud laughter or a supercilious look , as if these things were only the delusions of a distempered imagination , and owed all their being and reality to the dreams and fancies of melancholick persons . or if the matters of fact be too notorious to be gainsaid , then these corporealists will not stick to affirm with a late author , that they believe , there are many thousands of spirits , made of an incorporeal matter , too fine to be perceived by the senses of men ; and that these spirits may play mad pranks amongst us . a thing much more worthy of laughter and the character of folly , and all one as if a man should go about to perswade that the little motes or atoms that fridge and play in the beams of the sun shining through a crany , should by a common consent unite themselves into a living heap , and speak and act either ludicrously or mischievously with the standers by . this is really nothing else but a disease of the mind , and i have endeavoured in this small treatise so far to discourse of the existence of the dark kingdom , and the mysteries thereof , and have laid down such arguments , as being well weighed and considered , may be subservient to the releasing and setting free such heavy and dull constitutions from the distemper they labour under . a discourse of the polity and kingdom of darkness . chap. . that the lapse and revolt of the angels from the blessed life of god , consists mainly in debasing their higher and nobler faculties , by enslaving and subjugating them to their inferior and more material powers . he that will speak of the angels like a philosopher , looks upon their souls like those of men , to be of an heterogeneous nature , including within the latitude and comprehension of their essences an intellectual and plastical life . the perceptive part is indeed the flower of the soul , discriminating all impressions made in the common sensorium by the various objects of sense , and being life and activity in a very high degree contains in it the principles and seeds of all manner of wisdom and knowledge : but the plastick part or formative power is wholly employed in the modification of matter , conserving the vital motions , and faithfully transmitting the impressions of external objects upon the instruments of sense to the seat of perception . and that this holds good in angels , their vital union with matter sufficiently demonstrates . for although we should fancy the vehicles or bodies of angels to lie in a lax and diffuse manner without any particular organization or characteristical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it is most probable that the seat of perception is restrained to some particular place in that heap of living air. wherefore god creating no power or faculty in vain , but that at some time or other it should be called forth into act , did graciously allow to these embodied spirits their perige's or conversion to the placid motions of their congenit bodies in due measures and proportions , as well as their apoge's or recessions from matter . which innocent delight was in a sort necessary to their condition and the circumstances of their natures . for the most intellectual and resined operations of their minds depending somewhat upon the motions of the matter of their vehicles , it is impossible they should always attend with an equal intensenefs and vigour upon those high and remote speculations , without any the least lassitude or dulness ; partly because profound contemplations do very much exhaust and debilitate the spirits or ethereal matter , which is the most immediate instrument of sense and cogitation , both in the souls of men and angels ; and partly from the necessary imperfection of their natures , which are made with respect and regard to the plastick as well as perceptive powers of life , which require an abatement and relaxation of the superior faculties , as well for the supply and recruit of their vehicles , as to be a pleasant repast , after which the intellectual life becomes more ardent , sublime and vigorous in the exercise of all its most perfect operations . wherefore this being the state of things , the defection and eclipse of those once bright and glorious morning stars , must be attributed to the luxuriant growth of the plastick life , which taking deeper root by a fond carelesness and indulgency , diffuses every way such poisonous and noxious ferments as choak the emanations of a divine life , till at last they become wholly dead to that better principle , whose actings and inspirations so long as they heeded , they remained perfectly happy . the experiment is every where obvious in the world , and we see men by letting themselves loose to all manner of wretchedness and debauchery , through the potent and enormous lasciviency of the bodily life , quite lose the relish and grateful sense of true goodness and nobility ; and the edge and acuteness of their criteria is so far taken off , that they have no right discrimination between virtue and vice , good and evil. and though it be true , that the angels by sinking into the brutish life , have not bereaved themselves of their reason and natural sagacity ( sith that that is a kind of middle principle , and always follows the prevailing part , indifferently either purveying for the satisfaction of a petulant lust or slavish passion , or else acting under the conduct and guidance of a more celestial nature ) yet have they totally extinguished that noble faculty , the flower and summity of the souls of men and angels ; which a learned person calls boniformem animae facultatem , i. e. that power in them which feels the pleasure of righteousness and virtue , and has a natural relish and gust of true and essential goodness ; and being once united and conjoyned with so beautiful an object , diffuses an ineffable joy and pleasure through all the capacities of the soul. nor do we by this make god the cause and author of sin : for though it be true that the animal faculties in angels and men , together with their respective objects , be a part of god's creation , yet their sin proceeded from themselves , through an undue and disharmonious connection of those principles , and consists in the abuse of his fatherly indulgence by a wilful immoderation and excess . nor will this seem strange to any that will but consider what s. peter and s. iude speak of the fallen angels ; to give some light to which places , i shall set them down in the original , pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for if god spared not the angels that sinned , but cast them down to hell , and delivered them into chains of darkness to be reserved into iudgment . and s. iude after the same manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the angels which kept not their first estate , but left their own habitation ; he hath reserved in everlasting chains under darkness , unto the judgment of the great day . v. . in which we have a plain indication both of the sin and punishment of these lapsed angels : their sin in these words , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which our translation renders [ kept not their first estate ] but the vulgar latin [ principatum suum non servaverunt ] that is , kept not their principality , rule or dominion , which interpretation ( says beza ) is not to be rejected . so that the most genuine and natural signification of the words refers to that government or dominion which the superior faculties ought to have over the inferior . for as in men , so likewise in the angels , there is a double nature , the one intellectual , and the other animal : the former of these simplicius calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the schoolmaster , or that part which is to govern and rule ; the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the boy that is to be kept under discipline and strict government within us . the irrational or animal power ( he says ) is intent only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon that which is sweet and pleasant ; but the rational and intellectual respects chiefly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is best and most profitable . when therefore the angels suffered their despotick and lordly powers to be enslaved and subjected to their animal or brutish faculties ; when instead of keeping close to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is simply and absolutely the best , they pursued without bounds or measures the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the luscious pleasures resulting from body or matter , then did they truly relinquish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that principality which god had given them , and insensibly deserted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their celestial bodies : for so s. paul uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . where those spiritual bodies which we hope for at the resurrection are called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our house that is from heaven , which is all one with s. iude's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the proper house , building or habitation of angels , viz. their heavenly bodies . and upon this foul revolt and apostasie of theirs from their primeval glory , followed their punishment , which was their dejection and detrusion into the caliginous regions of the air. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies nothing else but to cast down , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which is lowest , whether in earth or air , as may be seen in homer's description of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chains of darkness , are nothing but the fetters of this thick and clammy air within the atmosphere of the earth , into which by the just judgment of god these rebellious spirits are precipitated . for the air is of it self a terrestrial , stubborn and dark element . to this purpose is that of plutarch , in his book de homericâ poesi , where he says , that hades is the air , adding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and this their confinement is very consentaneously expressed by chains and bands , being fotter'd here by the irrevocable decrees of heaven , and are no more able to ascend out of the noxious fumes of this lower world , than we can flye in the spacious tracts of aether ; for those eternal laws which god hath placed in the universe are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as homer speaks of tartarus , those iron gates and brazen walls , that prohibit all ascent to higher and better regions . chap. ii. that these lapsed angels have formed themselves into a polity or kingdom of darkness . our saviour in the gospel makes mention of the kingdom of satan , which supposes a polity , society or corporation among those wicked spirits . and this kingdom or government of theirs took its beginning and rise from their lapse and revolt from god at the creation of the world ; when 't is most probable that some mighty leader or chieftain among the orders of angels inspired the breasts of myriads with pernicious and rebellious counsels against god , attempting to frame and erect a principality of his own in opposition to the soveraignty and dominion of the almighty ; and being cast out of the mansions of light and happiness , with all his wicked adherents , for this their bold and audacious attempt of invading heaven it self , he hath notwithstanding kept so much of his ancient grandeur , as to be the head and prince of all those whom he drew into that traiterous confederacy . nor is reason wanting in her suffrage here : for . they being all embodied spirits , that is , vitally united to matter , they must of necessity be capable both of pain and pleasure , the sense of which is more or less acute and vigorous according to either the tenuity or grossness of their bodies , and by consequence they are liable and obnoxious to harm and injury from those of their own society ; which , considering the mischievousness of their natures and dispositions ( each ones particular lusts being the grand rule and measure of his actions ) would certainly breed an infinite ataxy and confusion amongst them , and at last the ruine and destruction of their kingdom , if not prevented by some external restraint and discipline . wherefore they being all so deeply lapsed into the animal life , whose very foundation is self-love and preservation of the irregular exertions of their sensual appetites , their reason which , though perfectly subservient to their brutish faculties , yet , is no whit abated or diminished by their degeneracy , would not fail of moulding them into a body politick , and enacting by their general consent and approbation for the maintenance and security of their usurped dominions , all such laws and necessary provisions as might both secure themselves from outrages and villanies committed upon one another ; and the more advantageously and successfully drive on the general trade of wickedness throughout the whole kingdom of hell and darkness . . but besides this , there is another cogent reason and inducement to believe there is an order and government among the dark fiends , in that they are not all of the same rank and quality , but may probably have as many divisions among them as there are diversities of animals upon earth , though they all agree in the common angelick nature ; which if so , that thirst and desire of rule and authority which is so largly spread and diffused through their natures and capacities , and so great a branch of the sensual life to which they are wholly addicted , will undoubtedly stir up the more powerful and politick among them , to take the reins of government and authority into their hands , and prescribe laws to the rest , such as may both establish and preserve the empire and kingdom of darkness from domestick and intestine broils and dissentions , and uphold it when assaulted by forein invasions . and there seems to be an admirable consent between what reason suggests and the holy scriptures , in which mention is made of the prince of devils , who is likewise called the prince of the aiery powers or spirits : and to quicken us up to a studious watchfulness and diligence against the latent frauds and machinations of those infernal hunters ; we are assured that our contest is against principalities and powers , and against the aerial wicked spirits under their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or prince . and the learned dr. hammond in his notes upon that place of s. paul , supposes the apostle by those several expressions to denote several sorts of devils , either in respect of their mansions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith ignatius ad ephes. aerial or earthly spirits ; or else of the inclinations which they suggest : the earthly devils suggesting grosser carnal appetites , filthiness of the flesh , &c. the aerial pride , vain-glory , malice , &c. the filthiness of the spirit . and drusius upon ephes. . . & . . cites two iewish authors , who speak after this manner , debet homo scire & intelligere , à terrâ usque ad firmamentum omnium plena esse turmis & praefectis , &c. i.e. a man is to know and understand , that all from the earth to the firmament is full ( and no place empty ) of troops of spirits , with their chieftains and such as are praepositi ; all which have their residence and flye up and down in the air ; some of them incite to peace , others to war , some to goodness and life , others to wickedness and death . and that there are great diversities among the evil daemons , some being more aiery and spiritual , transacting the affairs of the kingdom of hell by subordinate instruments , and others more gross and feculent , employed in the basest and most slavish actions ; some sportful and ludicrous , others savage and cruel ; the sacred writings give us likewise some further intimation of . in mar. ix . . we read that our saviour cast out a dumb and deaf spirit , which certainly denotes a distinct kind of devil , it being not so probable that he was called so from the effects wrought in the possessed ; for when the disciples asked our blessed lord the reason why they could not cast out that devil , whose dispossession they had attempted , he seems to tell them that it was a peculiar kind of devil , that could only be ejected by prayer and fasting . others sport themselves in ratling among their chains and fetters , and whirling round storms and tempests in their aiery regions and dominions , to the destruction of men and beasts and the fruits of the earth , as they did with iob. and the psalmist affirms the evil angels to be the executioners of the sadder sentences of god the judge of the world , psal. . . he cast upon them the fierceness of his anger , wrath and indignation and trouble , by sending evil angels among them ; where the septuagint read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and these are the grim serjeants and inexorable officers , who carry the souls of wicked men to their places of punishment ; which therefore origen calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the publick executioners ; and the author of the golden verses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , subterranean daemons . now this diversity of devils must needs cast them into a political government . . nor is it to be thought but they would retain the same order and government in this their dark empire , in which they were instated while they continued faithful subjects of the kingdom of light. now it is most certain , that there are different degrees of dignity and order among the good angels ; and s. paul gives us an account of some of them , col. i. . for by him were all things created that are in heaven , and that are in earth , visible and invisible , whether they be thrones or dominions , or principalities or powers — and here it will not be amiss to give the reader a short discourse of s. ierome , as a commentary upon these words of s. paul , produced by zanchy ( if he have not miscited him ) in his treatise of angels . nunc quaerendum est , ubi apostolus haec quatuor nomina , &c. i. e. now let us search where the apostle found these four names written [ thrones , dominions , principalities and powers ] and whence he had them . for it is not just to think that he who was so well read in the scriptures , should speak any thing that was not contained in those sacred volumes . i suppose therefore that he either brought to light some secret tradition of the jews , or at least that he ( understanding the law to be spiritual ) put a more sublime sence upon those things which were written , as it were , according to the history and letter . and that which is related of kings and princes , of generals , tribunes and centurions in the book of numbers , and of the kings , he knew was an image or embleme of other kings and princes ; namely , that in the heavenly hosts there are principalities , powers , dominions and thrones , and other names of offices ; which we can neither name , nor i suppose paul himself while in this earthly body would enumerate . now if there be thrones and dominions , principalities and powers , they must of necessity have subjects , and those that fear and serve them , and such as may be protected by their strength . which distributions of offices , are not only at present , but shall be in the world to come , that through several advancements and honours , and ascensions and descensions , beings may proportionably arise or decline , and may be under sometimes one dominion , principality or power , and sometimes another . we mortals that are quickly to be dissolved into dust and ashes , if by the consent of men we should be made kings , we have presently as many diversities and multitudes of attendants , as may more easily be conceived than spoken ; and shall we think that god the lord of lords and king of kings is contented only with one single kind of ministry ? thus far the father in a platonical strain . mr. mede somewhere speaks of an ancient tradition among the iews , that there are seven principal angels which minister before the throne of god , and are therefore called archangels ; some of them we read of , michael , gabriel , raphael and ( esdr. . . ) ieremiel which seven principal spirits are mentioned in zech. . . where they are described to be the eyes of the lord which run to and fro through the whole earth . and perhaps daniel instituted the seven chief princes of persia , that the persian court might resemble that of heaven ; for 't is very probable ( says that learned author ) that daniel had a great influence in moulding the persian government . a notable place to this purpose , and which may indeed serve as a commentary upon the forementioned text in the prophecy of zechary , is that which apuleius relates of the persian court : sed inter eos aures regiae , & imperatoris oculi quidam homines vocabantur . per quae officiorum genera rex ille ab hominibus deus esse credebatur ; cùm omnia quaecunque ibi gererentur , ille otacustarum relatione dicebat . i.e. but among them there were certain men which were called the eyes and ears of the prince : by which distribution of offices that king was thought by his subjects to be a god , for as much as all things that were done within his empire he had knowledge of from the relation of the otacustae . the same tradition of the government of the world by seven chief spirits under god the great monarch , is yet retained by the persians inhabiting the borders of india . the summ of all amounts to this , that since there is a subordinacy among the good angels , and that they are not all of the same power and authority , it follows that even among the bad there was the like difference in their order and quality before their lapse , and that there can be no reason given why this distinction should not hold good amongst them now as well as before . chap. iii. that these wicked spirits being supposed rational creatures , must needs be studious in diffusing their own sinful nature upon all capable subjects , and thereby of enlarging the bounds of their usurped dominions . the grand prince of the infernal kingdom having so far successfully advanced his rebellious design in the seduction of infinite numbers of spirits , of whom in the ethereal regions under god he might probably be the great hierarchal head , and finding himself cast down from those happy mansions , together with all his wicked associates , must needs cast an envious eye upon the kingdom of light , and those bright legions , who yet stood firm in their native innocence . and it cannot be thought but that those principles of pride and malice , and an immoderate thirst after rule and revenge being so fully awakened in him , would likewise edge him with a keen desire of making further attempts upon the kingdom of light , and waging 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an eternal war with all those powers he saw adverse and cross to his designs . no sooner was man created , and as the beloved off-spring of god placed in paradise , but that crooked serpent winds in himself , and by his subtle wiles and gilded flatteries , despoils him of his beautiful robe of innocence , and throws his honour to the ground . of which sacred story the pagans had gotten some knowledge , as appears from what pherecydes writes , that the great daemon who wasted the earth was a serpent , and hence calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a serpentine kind and generation , setting mankind as it were in battel aray against god. and what mischief he all along designed , and still carries on against the race and posterity of adam , the histories of former ages , and the present state of the world will easily inform us . so mightily did this grand deceiver , who abode not himself in the truth , disseminate and diffuse his own wicked nature amongst men , that god the good and gracious maker of all things , designed to destroy the works of his own hands , and by an universal deluge wash away that poison wherewith this old serpent had infected the earth . but notwithstanding this the tyrant kept still his hold , and with the increase of the world , increased likewise his own strength and dominion , making whole nations to become his vassals , and do him service . for what else can we think , when we read of whole countries over-spread with wickedness and vice , barbarity and lust being adopted into their laws , and practised in their most solemn religions ? porphyry tells us , that these airy goblins delight in nothing more , nor contend more eagerly than to be accounted gods , and their prince , that he may usurp the place of the most high god. and this assertion of his is sufficiently made good , in that they constantly commanded sacrifices to be offered to them throughout the whole pagan world . nor did their boundless pride think this a sufficient insultation over the calamitous state of mankind , unless they offered up likewise to them their own bloud . thus we read in histories of children , young virgins and men offered up in sacrifice to these bloud-thirsty deities : nay , even the more civilized romans admitted the shedding of humane bloud to iupiter latialis , which barbarous custom continued to the time of iustin martyr and tatian . i need not insist longer upon this , since the sacred writings acquaint us , that god's own people were sometimes so miserably depraved and paganized , as to sacrifice their sons and daughters unto devils . nor is the uncleanness and filthiness practised among the pagans in their religious worship less notorious . insomuch that those very festival days which were consecrated to the honour of the gods , were celebrated with such spectacles , that grave cato was ashamed to be present at them . it would be too tedious to recite the many obscenities acted in the pagan worship , and recorded in their own authors ; i shall therefore-content my self with what s. austin observes , from the filthiness used in the sacrifices offered to cybele the mother of the gods , where he supposes that scipio , if his mother were a goddess , and he were asked whether he would have such silthy spectacles as were used in the worship of cybele , to be part likewise of his mothers honour , he would certainly avow that he had rather have his mother lye dead and senseless , than to live a goddess , to hear and allow such ribaldry : and that the worst man would be ashamed to have a mother like that mother of the gods. but you will say , to what purpose is all this ? surely only to shew the intolerable pride and insolence of the dark kingdom , and what delight they take , not only in the gratification of their own lusts and passions , but in rendring mankind the unhappy and miserable subjects of their contempt and scorn . and he that doubts whether their envy at the practice of true goodness , or their hatred of us be so great as is supposed ; let him but consider what grotius speaks concerning them ; that they procured all the mischief they could to the worshippers of the one most high god , by provoking both magistrates and people to inflict punishments upon them . for when it was lawful for poets to sing of the murders and adulteries committed by their gods , and for the epicures to take away all divine providence , and any other religion ( though never so different in rites ) was allowed , as the egyptian , the phrygian , the grecian , the thuscan , and the sacred rites of rome ; even then generally the jews alone were made ridiculous , as appears by satyrs and epigrams written upon them ; and sometimes also suffered banishment . and as for christians , they were afflicted with most cruel punishments : no other cause whereof can be given than that both these sects did worship one god , whose honour was impeached by the multitude of such gods as the heathen adored ; who did not so much vye one with another , as with him . which is evidently confirmed by that expression of our saviour christ in his epistle to the smyrnian church , behold , the devil shall cast some of you into prison — i.e. the pagans incensed and stirred up by the old serpent the devil . and s. peter describes him , not only by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that brings as it were an indictment or accusation against men before god , but sets out the terribleness and destructiveness of his nature , by that of a roaring lion , walking about seeking whom he may devour . chap. iv. that the great end of our saviour's coming into the world was to rescue men from the tyranny , slavery and oppression of the dark kingdom . that the apostate prince of the aiery legions had miserably enslaved the world is already demonstrated ; nor is it at all inconsistent with the righteous oeconomy of providence , to suffer those to fall under his dominion , whose treacherous counsels and inspirations they so willingly hearkned to in their more happy state of life . for what more warrantable piece of justice can there be , than that men should taste the fruits of their own doings ? and since by choice and affection they listed themselves under the government of the devil , that now they should suffer his barbarous tyranny and domination , whether with or against their wills ? and i remember that origen somewhere tells celsus , that it is no more incongruous for god to let the devil rule over whole nations for some time , than to suffer a tyrant to preside over them : as some of the roman emperors were . but though this grand usurper thought himself secure in thus lording and domineering over the greatest part of the world at his pleasure , yet in the fulness of time a conspicuous and most remarkable providence appeared for the rescue of mankind , and the meek lamb of god came down to break in pieces the kingdom of darkness , to dismantle all the strong holds , to reduce revolted man to his former fealty and allegiance , and to take into his hands the government of the whole world . that ( as the apostle speaks ) to the scepter of iesus every knee should bow , of things in heaven , and things in earth , and things under the earth . and that this was the design of the incarnation of our lord and saviour , s. iohn assures us ; for this purpose the son of god was manifested , that he might destroy the works of the devil . for such an effectual engine is the gospel , where it is believed and entertained in the simplicity of it , to wind off men from their adherence to the prince of darkness , and to dethrone him from his unlimited power in the world , that upon the preaching of the seventy disciples , whom our lord sent forth , he tells them at their return , that the success they had , was a praeludium of the utter subversion of the kingdom of satan , which should at last as perfectly vanish and disappear , as lightning that leaves no print or footsteps of it self in the spacious tracts of heaven . and the event showed the truth of things : for after many cruel oppositions made by the dark principality , christianity so far prevailed as to become the religion of the roman empire , and the great dragon , that old serpent called the devil and satan , was cast out with his angels , neither was there place found any more in heaven . i.e. paganism , or that whole religious worship whereby the devil had for so many ages abused and enthralled mankind was abolished and destroyed , the emperors becoming christians . to this purpose grotius discourses admirably , where he proves that the miracles of our saviour proceeded not from any evil spirit , because that the doctrine of christ was quite opposite and contrary to bad spirits . for it prohibits the worshipping of evil angels , and disswades men from all uncleanness of affections and manners , wherein such spirits are much delighted . and this is also plain , for that wheresoever the doctrine of the gospel was received and established , there followed the downfal of the worship of daemons and of magical arts : and one god was worshipped with a detestation of daemons ; whose power and authority porphyry acknowledges was broken by the coming of christ. in a word , our most holy iesus in all things opposed and walked exactly contrary to the powers of darkness , chastising by his humility the pride of that great lucifer , confronting by his innocency and purity the iniquity and uncleanness of the black society , and withdrawing abused mortals from the madness of polytheism and idolatry , and converting their hearts to the worship of the one only true god , who made heaven and earth . so that by the coming of christ and the propagation of his most holy doctrine throughout the world , men are brought from bondage and slavery to true liberty and freedom , from tyrannical and cruel taskmasters , to the obedience of a mild and gentle prince , and from the lowest dregs of misery to the height of happiness and felicity . this only true religion ( saith s. austin ) is of power to discover that the gods of the gentiles are most unclean spirits , desiring upon the occasion of some departed souls , or under the shapes of some earthly creatures , to be accounted gods , and in their proud impurity taking pleasure in obscenities as in divine honours , maligning the conversion of mens souls unto the true god. from whose beastly and abominable tyranny a man then gets free , when he lays his belief upon him , who by his rare example of humility declared from what height , and for what pride those wicked fiends had their fall . perhaps it may not be unpleasant now to the reader to refresh his mind with part of a hymn written by synesius , in honour of iesus , and thus paraphrased upon by a learned person . o lovely child , with glory great array'd ! sweet off-spring of the solymeian maid ! thee would i sing , and thy renowned acts ; for thou didst rid the boundless flowry tracts of thy dear fathers garden from the spoils of the false serpent , and his treacherous toils . when thou hadst once descended to this earth a stranger wight 'mongst us of humane birth ; after some stay new voyage thou didst take , crossing cold lethe and the stygian lake , arriv'st at the low fields of tartara , there where innumerable flocks do stray of captive souls , whom pale-fac'd death doth feed , forc'd under his stiff rod and churlish reed . streight at thy sight how did that surly sire old orcus quake , and greedy dog retire from 's usual watch ! whilst thou from slavish chain whole swarms of souls to freedom dost regain . then ' ginst thou with thy immortal quire to praise thy father , and his strength to heaven to raise . ascending thus with joy as thou dost fare through the thin skie , the legions of the air accursed fiends , do tremble at thy sight , and starry troops wax pale at thy pure light. chap. v. that though men by the gospel are freed from that slavery under the prince of darkness , that yet he strives to countermine the kingdom of light ; and when men will so far reject and despise the admonitions and assistances that god affords them , he may justly suffer them to be acted and guided by evil spirits . though this mighty antagonist of heaven be in a great measure dispossest and cast out of his usurped dominions , by that illustrious heros sitting upon the white horse ( as the son of god is represented , revel . . ) and his victorious armies , yet is his proud and haughty stomach no whit quelled , but rather exasperated with a setled and confirmed revenge ; and therefore reassembling his dispersed troops , and reuniting his broken and shatter'd forces , he resolves to regain that by policy which he could no longer maintain and keep by open strength . wherefore casting and revolving in his mind many deep and direful machinations , he finds nothing offering greater plausibilities of success , than to turn those engines that so sorely batter'd his strongest holds , against the possessors of them , and to make the gospel which was intended for the utter ruine and extirpation of his kingdom , to be subservient to the erecting and raising him a new empire over mankind . and now the great prince of darkness walks in masquerade , and puts on the beautiful robes of an angel of light , and appears amongst the sons of god , and raises up the depths of the accursed policies of hell , to make fruitless and of none effect the grand intent and purpose of our lord and saviour in the propagation of the gospel . and this he endeavours by instigating and stirring up men of bad principles and worse lives , to disseminate heresies , and raise schisms and divisions among christians ; labouring to extinguish that mutual love and charity which our lord made the badge and character of his disciples , and by degrees to bring on a general depravation and corruption in manners . these are some of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the subtle machinations , the thoughts and counsels of the heart of satan . and with what successfulness he hath managed these artisices , let the histories of the christian church in all ages , even to this very day bear witness . for no sooner were the storms of persecution a little allay'd , and the sun of peace and tranquillity shone with gentle beams upon the professors of the gospel , but this arch-enemy and deceiver was busie in sowing tares , which too soon became fruitful , and grew up to a plentiful crop of iniquity and licentious disorder . it is a sad face of things that eusebius describes , speaking of the times immediately preceeding dioclesian the last persecutor ; when the lives of christians degenerated , through too much liberty , into softness and sloth , and christians hated and reproached one another , and with those weapons of the tongue invaded and fought with one another ; when bishops set upon bishops , and people raised seditions against people ; when hypocrisie and shews of piety filled all places , then by little and little the judgments of god , as they are wont , began to visit us ; and when we used no means to appease god , but multiplied sin upon sin , as if god did not respect or consider our sins , and so there was nothing left among christians but contentions , emulations , hatred , enmity , ambition , tyranny , — then , &c. and the succeeding times were no whit better , till at length the man of sin arose , by whom the infernal king wrought an effectual depravation of the christian church , and revived the lively image of pagan superstition and idolatry . and though reformed christendom have cast off that yoke of superstition and idolatry , yet they labour under intestine dissentions , and crumble into to schisms and factions , and ( which is to be lamented , even with tears of bloud ) provoke and exasperate , nay and frequently persecute one another through a bitter and intemperate zeal , for those things which all parties agree are no way essential to the salvation of a christian. here one crying out zealously for paul , there another for apollos , and yonder a third for cephas , and in the mean time condemning all others that will not follow their cry as reprobates , persons only sit , like unprofitable burdens , to be sent out of this world , to try their fortunes in the next ; as if there were no other way to heaven , but by joyning with this or that particular sect and society of men . now what are all these evils but various devices and stratagems of the dark kingdom to undermine the gospel , and to defeat our lord ( if it were possible ) of the success of all the pains he took in the redemption of the world ? how prosperously does the cause of darkness thrive , when men shall damn one another for opinions , and bite and devour one another for trifles ? when they shall profess christianity , and yet live like heathens ? now when god looks down from heaven and beholds all those sacred methods and ways of recovering men out of the hands of the devil undervalued and despised ; when he sees men wilfully shut their eyes against those bright rays of truth that encircle them , then in a just judgment he suffers them to fall under the power of satan , and to be led away ( as the apostle speaks ) with strong delusions , to the occecation and blinding their very reasons and judgments . and this insensate condition can never arrive to its full maturity and perfection , without the potent energy and activity of the devil . chap. vi. that nothing hinders , but having full possession of the minds of men , these evil spirits may likewise enslave their bodies . for the possession of the mind by such strong falshoods as shall lead to all impurity of life and actions , may be as real a work of the devil ( though not so visible ) as his inacting their bodies . and if it might as well conduce to the interest and advantage of his kingdom to make such visible discoveries of himself , by acting in the bodies of men ; there is no question but such possessions would be infinitely more frequent than they are . for the frame and temper of the mind being the peculiar object of divine providence , it is certain that a man may lapse so far into wickedness and vice , as to forfeit this care , and to turn himself out of her protection , and then he comes into the dominion of , and becomes a prey to the invisible harpyes . and though these bodily vexations and infestations by evil daemons may sometimes befal others , yet they are more infrequent , and permitted by providence for ends and purposes not readily discoverable by us . but when they are exercised upon deplorably wicked and profligate persons , those daemons seise upon and use but what is their own . now that there have been such real possessions of men by devils hath been so fully attested by unprejudic'd persons in all ages , that he cannot escape the suspicion of having imbibed some atheistical principles that shall have the confidence to deny them . but because there are many so staggering , fluctuating and uncertain in their religion , that they can hardly be perswaded to believe the existence of such spirits , or the association and confederation of men with these foul and unclean daemons , and that the scriptures speak of wizards , witches and magicians , by which we understand persons that combine with , and are confederate with impure spirits , i shall endeavour to take off this grand objection against those sacred writings , by shewing the possibility of the thing , that there have been in all ages of the world such as have practised and entred into familiarity with wicked daemons , and that the scriptures are not therefore to be derided and exposed by profane wits when they speak of these things , as matters of fact and reality , since true and genuine philosophy asserts the same , and the wisest and most learned persons among the heathens believed it , and that the arguments and objections against it are weak and frivolous , and betray the ignorance and unskilfulness of their authors . chap. vii . of witchcraft . the devil is not contented to abuse mankind at a distance , as it were , by all those ways and arts and illusions in offering temptations from without , and thereby seducing them from their obedience to god ; but in all ages those impure spirits have made use of capable subjects , with whom they have entred into a nearer union and stricter confederation ; being first initiated into those hellish mysteries by some external solemnities , by which they surrender themselves to the will and power of those aiery tyrants , and by seeming for a time to command , render themselves vassals to the mockery , cruelty , and unbridled lusts and passions of those malicious goblins for ever . and such persons are properly called magicians , wizards and witches . nevertheless it must here be acknowledged , that there have been ( and doubtless are ) a kind of necromancers or magicians , who are not like the common sort , not only grosly sunk and debauched in their lives , but also knowingly do homage to evil spirits as such , for the gratification of their lusts ; ) but more refined ones , who call themselves theurgists , such as being in some measure freed from the grosser vices , and thinking to have to do only with good spirits ; yet being proud and vain-glorious , and affecting wonders , and to transcend the generality of mankind , are by a divine nemesis , justly exposed to the illusions of the devil or evil spirits , cunningly insinuating here , and aptly accommodating themselves to them . now such as these may have the assistance of wicked spirits ( though they know them not to be so ) in the performance of many strange and wonderful things , without any such solemn compacts as those fouler and grosser sorcerers enter into . and though porphyry and some others did distinguish these two sorts , so as to condemn indeed the grosser , which they called magick or goety , but allowed the other which they termed theurgie , as laudable and honourable , and as an art by which they received angels , and had communication with the gods : yet s. austin assures us they are both damnable , and bound to the observation of false and silthy devils instead of angels : which he further proves by relating a memorable story out of porphyry , of a certain chaldean who ( good man ) complained that all his endeavour to purge his soul by these theurgick consecrations was frustrate , by reason a great artist envying him this happiness , adjured the powers he was to deal with by holy invocations , and bound them from granting him any of his requests . of this sort were probably zoroaster , apollonius tyanaeus , apuleius , and some others of later times . for a more distinct and orderly procedure in this chapter , i shall consider these three things . . first , the account which the scriptures give of magick or witchcraft . in the law of moses a severe punishment no less than death it self is ordained for necromancers , wizards and witches , and such as have commerce with familiar spirits , levit. . . and the people of israel are expresly forbid to consult with any such , levit. . . deut. . , . now it seems very dilute and insipid to direct the intention of these laws only against juglers , miracle-mongers or impostors , as if it were impossible in the nature of the thing that there should be any confederation of men with evil spirits , and that all those strange effects performed by necromantick arts , and truly supposed to be brought to pass by the assistance of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , malicious and deceitful daemons , with whom the magicians are confederate , are only prestigious delusions and tricks , as it were , of leger du maine . for first , the reason of the law it self shews it to be of a higher and greater importance , deut. . . for all that do these things are an abomination to the lord : and because of these abominations the lord thy god doth drive them out from before thee . and surely nothing can be a greater and more hainous wickedness , than for a man to forsake the guidance of an almighty providence , and have recourse upon all occasions to those wandring goblins , who intend nothing less than the destruction of all those that have to do with them . and that which adds a further confirmation of the greatness and majesty of this law is , what the iews themselves saw before their departure out of egypt , that is , the opposition made against moses by the magicians of pharaoh ; whose miracles were not juggles and impostures done by sleight of hand , but real things produced and effected by the assistance of evil spirits . for had they been otherwise , they might still have gone on , and not cried out , this is the finger of god , when a power transcending theirs restrained and overruled them . and indeed whoever considers aright the frame of the polity and kingdom of darkness , how far those evil daemons have degenerated from all goodness and righteousness , and how studious they are to promote and disseminate a spirit and nature of wretchedness and vice , and withal how deadly and implacable foes of mankind , and how ready at all turns to wait upon either the fond curiosity or more deliberate and designed purposes of those that will be tampering with them , will not easily allow the concernment of these laws to be so low and trifling as to look only at juglers , cheats and impostors . but there having been such among the pagans who surrounded the iews , as really practised sorcery , and entred into familiarity with wicked spirits , it is certain that such are here likewise meant by moses . and therefore in the second place , the words themselves do properly bear that sence : for mecaseph denotes alike magicians and inchanters , and both these are called in scripture melahesim , which word is from lahas susurravit , because those persons did by whispering or muttering converse with or desire the assistance of daemons . the other word ob will best be explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit of python , or by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , belly-speakers , i. e. those out of whose bellies ( as the oracles out of caves ) the devil spake . ofthese photius gives an account in his epistles : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wicked and unclean spirit , that inhabits a mans belly as a serpent his hole in the earth , and being unclean is fit to dwell in that place which is the receptacle of ordure , they appositely call engastrimuthus . and of this kind of devil ( saith he ) which loves to dwell in the ordure both of men and women , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. it is a great deceiver of people , and author of destruction to all that give ear to it . these the hebrew calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the belly ; and the reason is rendred by galen , because they speak without opening their mouth , and so seem to speak out of the belly . . the second particular to be insisted upon is this , that nothing hinders in the reason of the thing it self , but that there may be real confederations and contracts betwixt wicked and wretched persons and evil spirits . to this purpose we must know that the devil hath all along endeavoured to ape and imitate the actions of god almighty , and to deprave the institutions he appointed in his worship to perverse and wicked ends . thus because sacrifices were offered to the true god , the arch-fiend commands likewise the same to be done to him : and as god sometimes by fire from heaven declared his acceptation of the sacrifices performed to him ; so this likewise hath been counterfeited by the devil , as in the sacrifice offered up to iupiter by the rhodians ; and at hierocaesarea , and hypaepae ( saith pausanias ) wood laid upon the altar , is commonly set on fire , without putting fire to it , only at the mumbling of some few words by a priest. moreover solinus reports the same of the vulcanian hill in sicily , where when the sacrifice is prepared , ab ipso numine fit accendium , the green wood fires of it self , and the deity by consuming the sacrifice by fire gives a testimony of his acceptance of the oblation . and upon some mountain in africa ( if i misremember not ) the cacodaemon offers himself to those who for certain days have duly prepared themselves , splendidâ circumfusum nube , environ'd with a bright cloud , an imitation doubtless of the divine presence manifested by a cloud upon the tabernacle of the iews , or that which overshadowed the disciples at the transfiguration of our saviour . now as the sacrifices offered up to the true god of israel were federal rites , and those that did partake of them did thereby enter into a covenant with god to become his servants , and obey his laws ; so the aiery principality hath mimically observed the same thing , and those that offered sacrifices to daemons were supposed by partaking of those sacrifices to enter into a stricter league and familiarity with those evil spirits . and as all covenants between god and men have been performed by certain sensible rites and ceremonies ( the nature of man in these earthly bodies requiring that it should be so ) in like manner have all the mutual compacts and stipulations between wicked men and devils been transacted by some sensible ways and signs or other . if therefore in all confederations between men and superior and invisible powers there have been some external and visible ceremonies , whereby these consociations have been ratified and confirmed , why should we startle so much at the intimacy and familiarity of an impure and foul spirit with a wizard or witch ? nay though there should intervene to complete the hellish contract some such external rite as the drawing of bloud from those wretched persons by the wicked daemon ? for the drinking of bloud hath sometimes been made use of by conspirators and other wicked persons as the strongest sacrament and tye of a mutual confederacy that could be imagined : thus plutarch in the life of valerius publicola relates , that the conspirators against brutus and his fellow consul bound themselves one to another by a great and horrible oath , drinking the bloud of a man , and shaking hands in his bowels whom they would sacrifice . and that the gnosticks and nicolaitans made use of the like ceremonies is recorded by eusebius , epiphanius , and others ; whose impious transactions gave occasion to the heathens to object thyestean banquets against the christians . of the cataphryges s. austin in his catalogue of heresies tells , that they are said to have very abominable sacraments ; for they celebrated their eucharist with the bloud of an infant of a year old , which they forced out of his body by pricking and making small wounds , mixing it with flour , and so making bread of it . and what reason have we to think that there may not some such damnable solemnity be used in the compacts between magicians and these silthy daemons ? the result of all then is this ; if there have been confederations and compacts between men and devils transacted and performed by sensible signs , then there may still be an agreement or confederacy between an evil spirit and a witch . . thirdly , we are to take notice , that there are divers degrees of these lapsed spirits , and that they sute themselves according to the tempers and constitutions of the persons they deal withal . this i have in part already discovered , but shall now prosecute it a little further : wherefore though the whole army of these wicked spirits that rebelled against god ( how numerous soever ) be cast down from the ethereal regions , and confin'd within the atmosphere of the earth , partly by a divine decree , and partly urged by the fatal necessity of their degenerate natures , yet their propensions and inclinations are not all alike , but are as various and different as those of mankind . psellus from marcus the eremite ( a skilful daemonist ) relates six kinds of daemons ; the first fiery , called lelurion , i. e. nocturnal fire , and these wander in the top of the aiery region , yet far beneath the moon : the second are aiery , whose mansions are these lower regions nearer to us : the third are terrestrial , dwelling upon the earth , and perillous foes to mankind : the fourth are aquatick or watry , keeping their haunts about rivers , lakes and springs , drowning men often , raising storms at sea and sinking ships : the fifth sort are subterranean , living in caverns and hollows of the earth , often hurting and killing well-diggers and miners for metals , causing earthquakes and eruptions of flames and pestilent winds : the last and worst sort are those light-hating ghosts or night-walkers , the dark and most inscrutable kind , and striking all things they meet with cold passions . and all these daemons ( saith he ) hate both gods and men , but some worse than others . but whether there be just so many kinds is not at all material , certain it is , that among that degenerate crue their humours and passions are various and different , and so are fitted for the undertaking different employments , according as the great divan or superior council of darkness shall order and allot them . and these daemons take care to sute themselves to the tempers of those they have familiarity withal ; and the devils with whom apollonius conversed might be far different from those fouler and grosser fiends that attend a wicked sorceress , daily sucking her bloud , and nestling in her loathsome rags . to carry on this a little higher ; a deep contemplator that considers the frame of the world , and the several beings contained therein , together with their mutual relations , affections and dependences upon one another , shall find that there is a certain sympathy running through the universe , whereby superior things act upon inferior ; and this is continued through the whole material creation by that plastick nature that pervades the whole , and being life and activity , and consequently incorporeal , acts fatally and magically , that is , without any express consciousness of what it does . from hence arises a kind of union that combines and makes a continuation between all things in nature , which the platonists signified , when they said the whole world was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the great magician or inchanter , and this they called natural magick , that is , the concords and discords , or sympathies and antipathies of nature , as may be seen in several instances . now as in nature there is such a conspiration , so likewise in moral agents , whereby things are carried by a certain assimilation , according to the temper and disposition of the mind : thus wicked men do by a kind of harmony or agreeableness of nature invite and draw wicked spirits to their association ; and this magnetism is raised and invigorated by a deep grounded exorbitancy of the passions and affections ; so that a person deeply immersed in envy and malice , and edged with a sharp desire of revenge , does as naturally call and solicite an evil daemon , as the cries and shrieks of dying beasts will gather the rest of the same species to their assistance . nor is there any greater difficulty in conceiving that an impure spirit may thus be solicited into a confederacy with a witch ( being otherwise sufficiently prompted to such villany by their own wicked natures ) than that an evil daemon should be called down by certain charms and previous consecrations to inhabit an image . for this latter s. austin cites a passage out of hermes trismegist ; wherefore our fathers erring exceedingly in incredulity concerning the deities , and never penetrating into the depth of divine religion , they invented an art to make gods , whereunto they joyned a virtue out of some part of the worlds nature , like to the other : and conjoyning these two , because they could make no souls , they framed certain images , whereinto they called either angels or devils , and so by these mysteries gave these idols power to hurt or help them . having thus far shewed that there have been in all ages such persons as we call witches or magicians , not only from the account which the holy scriptures give of them , but from the nature and reason of the thing it self , and by rational evidence made good the possibility of a confederation between men and wicked daemons ; there remains no more now but to answer those objections , and refute the arguments , in which some so mightily triumph , that they think nothing is more plain than that witchcraft is a mere fiction and imposture , and a ridiculous piece of non-sence , which it is greatly to be feared is thus far improved to cast a contempt upon the sacred scriptures , and to explode the being of spirits as creatures rather existing in mens brains and imaginations , than any where else in the universe , and by degrees to make religion a meer cheat and delusion . objection i. that these witches are supposed to be present at their nocturnal conventicles and diabolical meetings , when their bodies are at home ; which is impossible . answ. this objection proceeds either from ignorance , or misunderstanding the nature and powers of the soul , whose union with the body is not by cogitation and will ( for then there might be an actual separation whenever men pleased ) but fixed in some lower power , which chains and links the soul to the body , even against her will in acute and sharp diseases : and this union is upon certain terms and conditions , which so long as they continue unbroken and inviolate , the soul is confined to her earthly mansion and habitation ; but when these laws and conditions shall be infringed either by external violence or the prevalency of a disease , or some other enormous and extreme disorder and perturbation in the body , then she dislodges , not by explicit will and counsel , but by necessity and constraint , because the body is no longer tenantable or capable of her reception ; and then ensues that which we properly call death , which ( as that acute philosopher des-cartes rightly concludes ) never happens through any defect or fault of the soul , but only because some of the principal parts of the body are depraved and corrupted : and the difference ( he says ) between the body of a living man , and that of a dead one , is much what the same as between a watch or any other automaton ( that is , any kind of machine that moves of it self ) wound up , having of it self the corporeal principle of those motions for which it was instituted , with all things requisite for its action ; and the same watch or other engine when it is broken , and the principle of its motion ceases to act . from hence it will appear , that there is no impossibility in the thing , nor any such inextricable difficulty in conceiving how the soul may actually separate from the body for some time without ensuing death . for the further clearing of which there are these two things required ; . to shew how the necessary functions of life may be conserved and kept up while the soul is separate from the body . . to consider what those things are which may cause a temporaneous disunion and disjunction of the soul from the body . first then it will not seem at all strange that the principal functions of life should be performed for some time without the presence of the soul to them who will admit of the principles of the cartesian philosophy , which supposes that the soul contributes nothing to any of those motions in the body , which depond not upon actual will and cogitation . and if withal we suppose brutes to be but machines or automata , it will be very clear that all those motions which we call vital in the body may be performed without the actual presence of the soul. but if this seem harsh and irrational to them , who imagine bare mechanism to be an incompetent cause for the production of such effects ; and that the systole and diastole of the heart which later anatomists have found to be a muscular constriction and relaxation , and the circulation of the bloud through all parts of the body , must proceed , not from a mechanical but vital principle : they may be pleased to consider that in nature there is a certain vis plastica ( or rather nature it self is it ) a plastick power , or inconscious , incorporeal life , which passing through the universe , governs all the motions of matter every where , according to such laws fatally imprest upon it , and reconciles the enmities and contrarieties of particular things , bringing them into one general harmony in the whole , and strikes the first and rudimental lineaments in the formation of the bodies of animals ; and lastly , may be particular souls or spirits be so far rapt and drawn into consent , as to work strange effects , not only upon their own , but upon separate and distant bodies : now by this hylarchical principle or plastick nature , so many of the vital motions of the body may be kept in play as shall render it as fit and convenient for the inhabitation of the soul at its return , as it was when she dislodged and separated from it . in answer to the second particular it may be said , that it is possible the soul may be rapt from this terrestrial body , and carried to remote and distant places , from whence she may make a postliminiar return , by either of these two ways : . from a vehement affection or deep imagination piercing into the very lowest of her powers . . by the assistance and activity of a more potent spirit . while a house is standing whole and entire , the occupier of it may go out and in and still keep the possession ; but when it is either thrown down and broken by an external violence , or falls to pieces through the rottenness and consumption of its parts , he must lye in the streets , if he cannot get another dwelling : such is the condition of the soul in respect of the body , whose principal parts in which consist the safety of the whole being corrupted , she hastes away , never to return till it be rebuilt ; but while they remain firm and safe , she may be carried out by strong and powerful affections , and re-enter and dwell there as before . nor is any desire or velleity whereby many will say they would fain go out of their bodies to some distant place , though without any more potent affection than to try the experiment , enough to cause a separation , but it must be so strong and vehement , and so far imprint it self upon the imagination , as to reach that plastick faculty by which the soul is connected to the body , and these cords being loosened and untied , she may without any difficulty pass into the open air. and he that considers the strange and wonderful effects of imagination even upon these our earthly tenements , will have no reason to doubt but the same power may extend to a temporary disjunction of the soul from the body . common experience shows how the pica or longing of a pregnant woman will by a keen fancy stamp and impress the character of the thing so passionately desired upon the child in her womb . i will not take upon me to maintain the truth of all those strange effects attributed to the strength of imagination by fienus , cornelius agrippa and others ; though i must confess so much is said by them as to matter of fact , as may satisfie a free and unprejudicated mind , that the power of imagination even upon these gross and unwieldy bodies is much greater and more notable than is by many supposed . but if any one shall so far distrust the truth of such stories as to rank them among legendary fables , let him consider what other could be iacobs intent in that device of his in placing pilled and straked rods before the flocks at the watring-places , but only to heighten and invigorate the imaginative faculty of the ews at the time of conception . now that this hath actually hapned , namely that the soul hath been carried from the body , and after some time returned again , the relations of disinterested persons would induce us to believe . and it is very probable that upon a due search into the causes and natures of things , it may not seem incredible what cardan relates of himself , that he could when he pleased fall into this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , disjunction or abreption of his soul from his body . a thing which is credibly reported of the lappians , who lying as it were in a trance for some hours , will give a perfect account of affairs at three hundred miles distance , and by some evident token give assurance of their being in such places . to which if we should add the story of phaereus pamphylius recorded by plato ; of hermotimus clazomenius by pliny , and of soleus by plutarch , it will at least assure us , that grave and wise persons , did not think such an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is here contended for to be altogether a thing so monstrous and incredible . the other way whereby a soul may be withdrawn from the body and brought back again , is by the efficiency and activity of a more powerful spirit . and hitherto some learned men refer that of ezek. . . the hand of the lord was upon me , and carried me out in the spirit of the lord , and set me down in the midst of the valley — and though s. paul deliver it doubtfully , as not knowing whether he was in the body , or out of the body when he was rapt into the third heaven , yet so much at least may be gathered from the apostles words , that in his judgment such an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or disjunction of the soul from the body without ensuing death was possible . to this head may likewise be referred the detestable and nefarious conventions of witches with wicked spirits ; those officious daemons loosening the continuity or vinculum between soul and body , by which means they pass freely and securely to the general rendezvous . but here i would not so be understood as if i thought that witches did never bodily assist at the performance of their hellish rites , but only that sometimes they may be present at them , when their bodies are at home ; perhaps among other reasons , that they may act with more safety and security , and the better preserve their necks from the halter . and though these discoveries are in a great measure owing to the confessions of witches , yet when these confessions are voluntary and unconstrained by any racks or torments , and proceed from persons of perfect health of body , and no way disturbed in their rational faculties , it is too open and pitiful a sham to ascribe them to the effects of dotage and melancholy ; since upon the same grounds it may be affirmed , that the soberest actions of our lives are but dreams ; and all histories past , and present relations of matters of fact ( especially if they refer never so little to the being of spirits ) may be concluded by an atheistical foppe to be no other than melancholick delusions . objection ii. that these airy spirits are too remote , and of a nature too sublime to have any communication with mortals . to this it is replied , . that those who are at the furthest distance from us never exceed or go beyond the regions of the air , being fetter'd and chained within the atmosphere of the earth by that divine nemesis that casts them thither ; and here the grand prince of darkness hath seated his throne , and from hence casting his envious eyes upon earth , like a vultur , descends whereever he spies his prey . nor will the sublimity of their nature be a sufficient security to frail mortals from their revenge and malice , since lust and ambition balk no employments , but will undertake the most fordid offices to compass their desired ends. and that stately apostate who once disdained not to insinuate and couch himself in the winding spires of a hateful serpent , the better to allure and deceive the innocent credulity of eve , we have no reason to think that to gratifie his revenge and lust , he will abhor the society of a witch . . it is affirmed that there have been persons bodily acted and possessed by evil spirits : which is not only attested by the many relations of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , daemoniacks , that is , men possessed with devils , or infested by them , recorded in the holy scriptures in our saviours time , but confirmed by later writers of unexceptionable credit and veracity , that it were a perfect piece of impudence to go about to deny and out-face them . and i do not doubt but a curious observator may find some fresh instances even in our own times ; but this hankering after the bare mechanical causes of things , and not acknowledging any higher principle than matter and motion in the universe , the very dregs of atheism , hath cast so much dust into some mens eyes , that those effects which really proceed from the activity and energy of incorporeal beings , are by them ascribed to frenzy and madness , or some other bodily disease . though it be true which is asserted by a very learned author of our own , that the iews in our saviour's time , as they did not suppose all mad-men to be daemoniacks , so neither all daemoniacks mad-men ; we reading of devils cast out from others besides mad-men ; and of a woman which had a spirit of infirmity only , and was bowed together , and could not lift up her self , which is said by our saviour christ to have been bound by satan . to which purpose this learned person gives a notable instance of a demoniacal possession out of fernelius , a very experienced physician , who was an eye-witness thereof : a young man of a noble family , who was strangely convulsed in his body , having sometimes one member , and sometimes another , violently agitated , insomuch that four several persons were scarcely able to hold him ; and this at first without any distemper in his head , or crazedness in his brain . to whom fernelius , with other skilful physicians being called , applied all manner of remedies ; blisters , purgations , cupping-glasses , fomentations , unctions , plaisters and strengthning medicines ; but all in vain . the reason whereof is thus given by the same fernelius , quoniam omnes longe aberamus , &c. i.e. because we were all far from the knowledge of the truth . for in the third month it was first plainly discovered to us , that it was a certain daemon , who was the author of all this mischief . he manifesting himself by his speech , and by unusual words both in greek and latin ( though the patient were altogether ignorant of the greek tongue ) and by his revealing many of the secrets of those who stood by , especially of the physicians , whom also he derided for tormenting the patient in that manner with their frustraneous remedies . by which it is apparent , that neither the fancied remoteness and distance , nor yet the sublimity of their natures is any bar to these wicked spirits from having communication with us mortals , and that this objection is vainly urged against the being of witches . . but to give it all the strength that may be , it is further answered , that it is not necessary to suppose the grandees of the airy principality to trade with witches , but that the souls of extremely wicked persons after their release from the body may do those feats . for whether we suppose that such as in this life have incorporated themselves into the dark society by all manner of villanous and flagitious actions , are , when loosened by death from their terrestrial bodies , the vassals and slaves of those crafty daemons , whose cursed inspirations and counsels they so eagerly followed , and so by them are employed in these abominable offices ; or whether the proclivity of their own natures to all enormous wickedness , may not induce them to attempt familiarity and society with sorcerers and witches , especially since those radicated and confirmed habits of vice contracted in this life are rather heightned and increased than any way diminished or abated by the releasement from the flesh , and consequently it may be accounted by them a pleasant sport and pastime to tempt and inveigle such desolate and forlorn mortals : either of these ways are sufficient to beget a probability , that those familiars of witches to whom they have linked themselves , may be no other than humane souls deeply sunk and drowned in wickedness . objection iii. that it supposes witches by the help of evil spirits may do real miracles . answ. that the poets of old have ascribed strange and incredible things to the power of magick and sorcery is plain : virgil introduces dido speaking thus to her sister anna : hinc mihi massylae gentis monstrata sacerdos , haec se carminibus promittit solvere mentes , sistere aquam fluviis , & flumina vertere retrò , nocturnosque ciet manes , mugire videbis sub pedibus terram , & descendere montibus ornos . and the witch in ovid boasts that she can perform as much ; cùm volui , ripis ipsis mirantibus , amnes in fontes rediêre suos , concussaque sisto , stantia concutio cantu freta , nubila pello , nubiláque induco , ventos abigóque vocóque , vipereas rumpo verbis & carmine fauces , viváque saxa , suâ convulsáque robora terrâ , et silvas moveo , jubeoque tremiscere montes , et mugire solum , manesque exire sepulchris . but notwithstanding the extravagant fancies of poets , s. austin a grave and learned writer gives so much credit to that of virgil [ eclog. . ] atque satas aliò vidi traducere messes , of the transportation of whole fields of corn by the power of witchcraft , that from the authority of tully ( he says ) it was recorded in the twelve tables of rome's ancient laws , and a punishment proclaimed for all such as used it . and apuleius when accused of magick before claudius maximus prefect of africa , seriously urges the laws of the twelve tables against witchcraft in his defence , and says that magick was there forbid , propter incredundas frugum illecebras , by reason of the incredible bewitching of corn. and whereas a late author brings in seneca reproving the credulous simplicity of elder times in the framing those laws , in these words of his ; et apud nos in lege duodecim tabularum cavetur , ne quis alienas fruges excantasset ; rudis adhuc antiquitas credebat , & attrahi imbres cantibus & repelli , quorum nihil posse fieri tam palam est , ut ejus rei causâ nullius philosophi schola intranda sit . it is certain that the opinion of seneca signifies little in this case , he being no better than a cosmo-plastick atheist , i.e. he made a certain plastick or spermatick nature , devoid of all animality or conscious intellectuality , to be the highest principle in the universe . and though pliny were alike atheistical , yet he relates as matter of fact , that vectius marcellus , nero's harbinger , had an olive-yard in the marucine fields , that removed quite over the high-way , and that whole farms went out of their places , and seated themselves elsewhere . now though i am as far from giving credit to poetical fictions as any , and do as little believe that a magician can cause the moon to descend from heaven , as that mahomet once brought her into his sleeve , or that the charms of a sorceress can make the world torpid & benumm'd , stop the motion of the earth , bring a paleness over the stars , or turn day into night ; yet i see no reason that should move me to think that a magician or sorcerer by the assistance of wicked daemons cannot work a real miracle , but that all those supernatural effects which they are at any time the causes of should be mere juggles and impostures . for certainly the miracles wrought by the egyptian sorcerers were as really such as to the truth of them , as those wrought by moses ; here only lies the difference , that moses his rod devoured theirs : and the miracles produced by him were greater , and of a higher nature , as well as more numerous than theirs , which was a sufficient evidence , that they proceeded from god , and were not done by the powers of darkness : and the magicians themselves confessed as much ; for when they saw their power transcended , they freely acknowledged the presence of god in the miracles of moses . and if it be alledged here , that by this means there will be no way left to discriminate between divine and demoniacal miracles , and that we are as much obliged to believe the miracles of that archimago , apollonius tyanaeus , as those of our saviour and his apostles , it may be replied , that that pious and learned father origen in his book against celsus gives us a double test to try and examine miracles by : . from the life and manners of the person that performs them ; as if he be of an innocent and virtuous life and conversation , and that his behaviour and deportment do not contradict any of the plain principles of morality , which are legibly engraven in the breasts of all mankind . . from the effects of the miracles themselves ; whether they be for the good and advantage of men , and tend to the suppression of iniquity and vice , and begetting a true faith in god. therefore the father arguing against the fabulous miracles of aristeus , he tells celsus that he cannot produce any profit or good that ever came to mankind by those supposed miracles . whereas the miracles of christ and his apostles were not only for the good and advantage of particular persons , but of the whole world ; god thereby recommending an heavenly doctrine which should heal the disordered and distempered minds of men , and correct and amend their manners , restoring decayed righteousness , and bringing them from the tyrannous kingdom of satan to the meek and holy government of his son iesus . which gives us not only security enough from being imposed upon by the false miracles of magicians , that are wrought for corrupt ends and designs , but likewise sets us in a mean between atheistical incredulity that believes nothing , and the over-fond credulity of others , that give credit to every thing that is reported of necromantick sorcerers . following herein the singular modesty of plutarch , who speaking of miraculous things related by many , concludes , that for such matters it is dangerous to give too much credit to them ▪ as also to discredit them too much . objection iv. that it gives evil spirits and witches too great and exorbitant a power over mankind , in that it supposes that these wicked daemons may afflict the bodies of others with divers diseases and torments , that they may raise thunders , storms and tempests , killing cattel and spoiling the fruits of the earth , and many such like pernicious and destructive things , and all this at the desire and request of a magician or witch . answ. this objection to weak and impotent minds may seem to carry a great force with it , but to a judgment devoid of prepossession and prejudice , it will appear but like an ill planted ordnance that makes indeed a great noise , but never hits the fort its murtherous load aimed at ; as will be very manifest by these several and distinct replies . . that there is a superior providence that keeps evil spirits within certain bounds and limits , till men by such wicked practices tamper with them , and call them to a nearer familiarity and society . for notwithstanding this daemonarches , the head and prince of devils , seem to have the aerial regions assigned to him as his kingdom ( whence he is called the prince of the power of the air ) yet is not this power infinite and unlimited , but restrained and curbed by the kingdom of light , that is , by those holy angels who never revolted from the government of heaven , and whom god has made to preside over those apostate legions . now though the malice of these accursed spirits be infinite , and their thirst and desire to deface and spoil the fair and irreprehensible beauty of the works of gods hands unlimited ; yet are they perpetually under the inspection of higher and nobler beings , who carefully preserve those severe laws and restraints divine providence hath put upon them , at which though their untamed hearts swell with disdain and rage , yet can they not flye from . and so much was confessed by the oracle of apollo , that the daemons who with an unwearied diligence range over earth and sea , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are subdued and conquered by a divine scourge . but when men either through a fond curiosity , or to gratifie their wicked lusts and passions , shall hanker after a more intimate familiarity , and begin to tamper with these daemons , they willingly and readily offer themselves , for no other end but to beguile and ensnare , and at last ruine and destroy those who deserting divine providence had their recourse to them . . that this providence secures mankind from general outrages and devastations by evil spirits . so that it is not in the power of the kingdom of darkness to depopulate the earth , by offering violence to the inhabitants of it ; nor can they deluge the world , thereby to destroy man and beast ; they cannot alter the fixed and established laws of the universe , nor invert the seasons of the year . for there is a chain of government that runs down from god the supreme monarch , whose bright and piercing eyes look through all that he has made , to the lowest degree of the creation ; and there are presidential angels of empires and kingdoms , and such as under them have the tutelage of private families , and lastly every mans particular guardian genius : nor is the inanimate or material world left to blind chance or fortune , but there are likewise mighty and potent spirits to whom is committed the guidance and care of the fluctuating and uncertain motions of it , and by their ministry fire and vapour , storms and tempests , snow and hail , heat and cold are all kept within such bounds and limits , as are most serviceable to the ends of providence ; they take care of the variety of seasons , and superintend the tillage and fruits of the earth ; upon which account origen calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , invisible husbandmen . so that all affairs and things being under the inspection and government of these incorporeal beings , the power of the dark kingdom , and its agents is under a strict confinement and restraint , and they cannot bring a general mischief upon the world without a special permission of a superior providence . . that the exploits of wicked spirits upon particular persons may be permitted for diverse good causes and reasons . as . to humble them for some sin ; as in the case of those grievous and notorious sinners in the apostolical time , who were delivered up to satan , it is said , they were vexed and tormented by bodily pains and diseases inflicted by those evil spirits , and that to bring them to a sincere repentance and reformation of their errors . but without any such judicial proceeding , this envious explorator or searcher for faults , when in his walk or ranging to and fro upon the earth , he meets with a christian professor , or pious person fallen into sin , then he is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as in the case of s. peter , luke . . ) to require him of god , demands to have him delivered up to him ( for every sin gives the devil a more or less right and claim ) as to a lictor or executioner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to sift and shake him terribly , sometimes by real possessions or otherwise bodily infestations , and the crafty spirit may at the same time gratifie the impotent revenge of an accursed hag. to this purpose it is observable what doctor hammond recites out of the hierusalem targum on gen. . . supposed to be said to the serpent by god , cùm silii mulieris praecepta legis deserverint , nec mandata observaverint , tu ( i.e. the serpent ) firmus cris , & percutiens eos in calcaneo eorum aegritudine afficies ; when the children of the woman shall for sake the commandments of the law , thou shalt be strong , and shalt strike them on the heel , and inflict sickness upon them . . to try their faith and patience , as in the case of iob , upon whom the envious tempter laid fore afflictions to battle ( if he could ) his faith in the divine goodness . and lactantius notes , that these impure daemons insinuant se corporibus hominum & occultè in visceribus operti , valetudinem vitiant , morbos citant , somniis animos terrent , mentes furoribus quatiunt , ut homines his malis cogant ad eorum auxilia decurrere , i. e. insinuate themselves into the bodies of men , and lying hid in their bowels , annoy their health , raise diseases , terrifie their minds with dreams , and shake them with madness , that they may compel them by these mischiefs to flye to them for help . but origen says expresly , that there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , certain daemons which may be called the publick lictors or officers , which have at certain times a power committed to them to inflict famines , droughts and pestilences , either for the conversion of men from sin and vice , or for the trial of their faith , patience and constancy . and how consistent it is with divine providence , and agreeable with the wisdom and goodness of god to suffer these fallacious spirits to vex and disquiet mankind , is elegantly pursued by the forecited lactantius , viz. that this diversity contains the grand secret of the world . for this is it that makes virtue , which without this would be so far from being , that it would not so much as appear ; forasmuch as virtue cannot be , unless there be some rival in the overcoming of whom it may exert and shew its strength . for as victory cannot be gained without a fight , neither can virtue consist without an enemy . since then god has given virtue to man , he hath likewise on the contrary appointed him an enemy , lest virtue languishing in idleness should lose its nature . whose very reason lies in this , that it may be confirmed and strengthened by being shaken and enfeebled ; nor can it any other way arrive to the highest pitch , unless being always tost by a detruding hand , it found its safety in a constant course of contending . for god would not have man attain immortal blessedness by easiness and softness . he therefore being about to give virtue , gave an enemy first , who should instil lusts and vices into the minds of men ; who should be the author of errors , and the contriver of all mischiefs ; that where as god calls man to life , he on the contrary should hale and lead them unto death . he it is that allures or deceives them that endeavour after the truth ; or if he cannot effect it by deceitful stratagems , he assumes greater courage , and attempts to weaken the vigour and activity of the highest proficients ; and thus by execrable and nefarious means he torments and kills ; and yet as he overthrows many , so is he by many overthrown , and when he is foiled departs and goes away . . that it is possible for the soul to arise to such a height , and become so divine , that no witchcraft or evil daemons can have any power upon the body . when the bodily life is too far invigorated and awakened , and draws the intellect the flower and summity of the soul into a conspiration with it , then are we subject and obnoxious to magical assaults . for magick or sorcery being founded only in this lower or mundane spirit , he that makes it his business to be freed and released from all its blandishments and flattering devocations , and endeavours wholly to withdraw himself from the love of corporeity and too near a sympathy with the frail flesh , he by it enkindles such a divine principle , as lifts him up above the fate of this inferior world , and adorns his mind with such an awful majesty , that beats back all inchantments , and makes the infernal fiends tremble at his presence , hating those vigorous beams of light which are so contrary and repugnant to their dark natures . and in this is clearly fulfilled what the aramitick sorcerer spake , that there is no inchantment or divination against israel , that is , such who are established in a principle above the world , and in whose souls the all-powerful life of god is firmly radicated and fixed , who are indeed the true and perfect israel : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. for neither astral spirit nor angelcan prevail against one ray of the deity , as aesculapius writes to king ammon . and how far successful in this very case this holy contention of conquering the bodily life , and setting free the mind from the bondage and toils of the flesh may be , is evident in plotinus , whose soul ( as porphyry relates ) was come to that high and noble temper , that he did not only keep off magical assaults from himself , but retorted them upon his enemy olympius , which olympius himself , who practised against him , did confess to be from the exalted power of his soul. so true is that which lactantius cites from hermes , that those who have the true knowledge of god , are not only safe from the assaults of the devil , but from fate it self , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the only safe custody is godliness ; for neither evil daemon nor fate can take hold of a pious man ; for god extricates and delivers the holy person from all evil . objection v. that it is very ridiculous to imagine , that devils ( though never so foul and unclean ) should delight in sucking the bloud of these accursed hags . answ. how ridiculous soever this may seem to an objector , that perhaps would willingly turn all things related of spirits , whether good or bad , into ridicule ; yet as the frequent and constant confessions of these despicable creatures have made it unquestionable matter of fact , so those who have searched more narrowly into the nature and extraordinary degeneracy of these course and foul spirits , suppose they have reason to believe that a daemon's sucking the bloud of a witch is no such strange and unaccountable phaenomenon . and perhaps if the sacred scriptures had not so fully assured us , that the devils whom our saviour cast out , entred immediately into the herd of swine , it would have been deemed a thing alike monstrous and incredible ; which marcus the monk in answer to this very instance , tells his thrax , that these daemons enter into brute animals , not out of any spleen or hatred they bear to them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but because they are wonderfully desirous of animal warmth . for the confederate spirit , whether of a nature humane or diabolical , must necessarily have a body proportionable to the grossness and courseness of its powers and faculties , which being so mightily debauched through the excessive prevalency and exorbitancy of the sensual life , cannot act in any other vehicle but what is drawn from the clammy and caliginous parts of the air ; which bodies in this agree with ours , in that they have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , effluvia , and exhale and wear away by a continual deflux of particles , and therefore require some nutriment to supply the place of the fugacious atoms , which is done by sucking the bloud and spirits of these forlorn wretches . and that this was the opinion of the wisest and best philosophers among the greeks , that evil daemons were extremely delighted with the bloud and nidours of sacrifices , as being a refreshment and nourishment to their vaporous bodies , appears from what celsus writes ; xp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. we ought to give credit to wise men , who affirm , that most of these lower and circumterraneous daemons , are delighted with geniture , bloud and nidour , and such like things , and much gratified therewith . and origen agrees with him fully in this point , and tells us , that the devils were not only delighted with the idolatry of the pagans in their sacrifices , but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that their very bodies were nourished by the vapours and fumes arising from them , and that these evil daemons therefore did , as it were , deliciate and epicurize in them . to this purpose the same father makes mention of a certain pythagorean , who wrote of the mysterious and recondite sense of homer , that chryses words to apollo , and his immission of a pestilence upon the grecians teach us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that homer did believe there were certain evil daemons , who took pleasure in fumes and nidours of sacrifices , and that they were ready as a reward to gratifie the sacrificants with the destruction of any person , if they so desired it . which by the way may give some satisfaction to those importunate inquirers , why the possessions and vexations of men by evil daemons should be wrought upon the desire of a witch ? viz. to gratifie her revenge as a reward for the pleasure the wicked fiend reaped from such vile and damnable commerce with her body . nor was this a singular fancy of origen , for athenagoras , a christian philosopher writes the very same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. the daemons assist at the sacrifices , being allured and brought down by the bloud which they greedily take in . and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — the material daemons do strangely gluttonize upon the nidours and bloud of sacrifices . which they suck in not with their mouths , but as marcus in psellus , who had formerly been initiated in the diabolical mysteries , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as spunges and testaceous fishes . and no doubt but those impure devils may take as much pleasure in sucking the warm bloud of men or beasts , as a chearful and healthy constitution in drawing in the refreshing gales of pure and sincere air. chap. viii . inferences drawn from the foregoing treatise . having now dispatched the most material objections against the opinion of witchcraft , i now come to the last part of my design , which is to draw some practical conclusions from this whole discourse in reference to the conduct of mens lives and manners ; and first , since we have so clear a discovery of the powers of darkness , whose united and combined forces are so potent and terrible in opposing the growth of sincere piety and religion , we should be strong in god , and couragiously resist them , being stedfast in the faith. divine providence having placed us in this lower world , where we are surrounded with enemies , designs not by this , our ruine and undoing , but that our contest should end in victory , and our warfare crowned at last with immortal glory and felicity . wherefore though our enemies are tall and mighty gyants , and from the reason of their natures have many advantages over frail flesh and bloud ; yet such is the constitution of things , and such the arms we are furnished withal for the combate , that as david through a great faith and confidence in the divine assistance , prevailed over the mighty champion of the philistines with a sling and a stone ; so by a firm trust reposed in the same aid , we may overthrow and become victorious over all the infernal powers that desie the armies of the god of israel . here therefore lies the field of gallantry and honour , here are the olympia of the soul , wherein she strives and wrestles , not with flesh and bloud , but with the strong and subtle forces of hell and darkness , not for a garland of flowers , but for wreaths of immarcessible glory . take heart then o man , and like an invincible champion of the holy iesus , fight the good fight of faith ; be true and sincere to thy best hopes and interests , by a perfect eradication of all thy exorbitant lusts and corruptions , and by a strong faith and profound humility form the living image of god within thee . then shall thy soul with joy and triumph be lifted up above the perplexed fate of this inferior world , and be able to repress and extinguish the incantations and allurements of the mundane spirit through the might and power of a divine principle . nor shall the subtle plots and machinations of the powers of darkness , and the conspiracies of hell be able to defeat those watchful armies of light with which thou art guarded . act generously and becoming not only the nature of a man , but a faithful disciple of the son of god ; and behold those numerous troops of angels , which ( though invisible to our weak and bodily eyes ) perpetually surround and encompass the servants of the living god. the blessed iesus , who in the days of his flesh by his soveraign command ejected legions of infernal spirits out of their usurped holds in the bodies of men , and by his glorious resurrection cast down the prince of darkness from his unjust empire and dominion in the world , maintains the same righteous cause still , and carries on a successful war against those apostate spirits , in which whosoever will persevere with courage and resolution , shall at the last reap the joyous fruits of his victory and patience , and receive from the hands of the glorious king of righteousness a beautiful and immortal crown of life and blessedness . secondly , we learn not to speak evil of angels . for he who is now the head and prince of the dark kingdom , is supposed by most divines to have been once the highest in dignity and power of the whole angelick order ; and though reflecting upon his state and grandeur , and finding himself the chiefest of the works of gods hands , in the haughty pride of his heart he aspired to an equality with god , and was thereby cast down into these aereal regions , yet is he still a very formidable and tremendous power , not to be blasphemed or spoke evil of , but to be resisted by all those ways and means which god in his holy word hath propounded to us . it is s. austin his opinion , that what is spoken of the king of babylon , by the prophet esay , may prefigure or allude to this mighty prince of the dark legions : how art thou fallen from heaven o lucifer son of the morning ! for thou hast said in thineheart , i will ascend into heaven , i will exalt my throne above the stars of god : i will sit also upon the mount of the congregation , in the sides of the north ; i will ascend above the heights of the clouds ; i will be like the most high. and hitherto he refers the description of the prince of tyrus by ezekiel , thou hast been in eden the garden of god ; every precious stone was thy covering , the sardius , topaz , and the diamond , the beryl , the onyx and the iasper , the saphire , the emerald , and the carbuncle and gold : the workmanship of thy tabrets , and of thy pipes was prepared in thee , in the day that thou wast created . thou art the anointed cherub that covereth , and i have set thee so ; thou wast upon the holy mountain of god ; thou hast walked up and down in the midst of the stones of fire . thou wast perfect in thy ways from the day that thou wast created , till iniquity was found in thee . and if this so high and majestick a description in its first and primary sence belong to that mighty angel of darkness , he is not foolishly and idly to be scoffed at or blasphemed , but according to the sober advice of the author of the golden verses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. to be feared as a very powerful and implacable enemy of mankind , by doing good and justifiable actions , and by persevering in a course of virtue , which only through the assistance of divine goodness , can deliver us from his rage and malice . there is a place of scripture , which though not much taken notice of by later divines , yet is very full to this purpose , pet. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tremble not when they rail at glories , or as our translation renders it , they are not afraid to speak evil of dignities ; whereas angels which are greater in power and might , bring not a railing accusation [ or a contumelious indictment , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] against them before the lord. parallel to which is that of s. iude ver . , . — speak evil of dignities [ or rail at glories ] yet michael the archangel when contending with the devil , he disputed about the body of moses , durst not bring against him a railing accusation , but said , the lord rebuke thee . that by [ dignities ] here are understood angels is clear , . from the manner of expression , calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , glories ; a word frequently used in the old testament , to express the appearance of angels : the only difficulty will be why evil angels should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , glories : to which it may be said , that the devil may properly be looked upon as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ or dignity , though his glory be pale and wan , and those once bright and orient colours faded and darkned in his robes : and the scriptures represent him as a prince though it be of devils . . of other dominions their contempt was set down before both in s. peter and s. iude , by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , setting at nought , making nothing of and despising , scornfully behaving themselves towards their superiors , and so need not be repeated again in these words . . that it is to be understood of a contumelious or contemptuous behaviour towards angels , is evident from the instance the apostle brings of the contention between michael and the devil , who though now his superior , yet durst not carry himself insolently , contemptuously or reproachfully against him . all this is sufficient to let us understand , that these mighty principalities are not to be reproached or railed at , but to be left to the just and righteous rebukes of heaven in our contests and conflicts with them . thirdly , we are fully assured , that he who hath god propitious to him , need not fear the malice of evil spirits . when the servant of the prophet elisha was in a great fear and consternation of mind by reason of the armies of the syrians that had surrounded his masters dwelling , he no sooner saw those invisible chariots and horses of fire , but his fear abated , and his spirits returned : and if we had but a firm faith in the divine goodness , and made it our business to propitiate god and assert our selves under a benigne and favourable providence by the holiness of our lives , we need not fear the numerous armies and troops of syrians , those evil daemons that assemble and unite themselves for our ruine and destruction . for he that loves god has presently the invisible guards of heaven to pitch their tents about him . for , ( as arnobius excellently discourses against the pagans ) the first and only god is a sufficient object of divine veneration ; that god ( i say ) who is the father and lord , the maker and governour of all things ; and in worshipping him , we worship all that is to be worshipped , and adore all that is fit to be adored , and pay our obsequious venerations to all that require them of us . for since we hold us fast to the head of divinity it self , from whom all the divinity of the most exalted beings is derived , it were a vain thing to disperse our worship upon many and single persons , especially when we are in great measure ignorant both of their natures and names , and can have no clear knowledge of their numbers . but as in earthly kingdoms , when we pay our worship and service to the king himself , there is no need of offering the same by name to all who are attendants in the royal family ; for asmuch as whatever honour belongs to them , is tacitly acknowledged to be comprehended in that done to the king : after the same manner the holy angels being a royal progeny , and deriving their beings from the first and principal head of all things , although they receive no worship from us by name , yet know well enough that they are honoured likewise in common with their king. so that when by a strong faith and the holiness of our lives we have made god our friend , the heavenly hosts are at the same time reconciled to us , and we are acknowledged by them as members of their society , and they lend us their kind and friendly assistance in countermining the designs of the dark kingdom against us . neither is there any christian that is ever left to his own naked and solitary effort in this war with the powers of hell , but is attended and succoured with a mighty strength , even the bright armies and legions of heavens almighty king. this , this is the power that will at last prevail and subdue all things to it self , and the whole kingdom of darkness with all its rebellious associates shall be plunged into an everlasting pit of horror and confusion . fourthly , it concerns us carefully to avoid and mortifie those more refined and intellectual vices , such as pride , malice , faction , &c. which link and conjoyn men fast to the dark kingdom . for though these sublimated iniquities , and spiritual wickednesses are not so much nor frequently taken notice of as the grosser pollutions of the body , yet are they no less dangerous than the other , as being near a kin to the diabolical nature . hell it self is as well a state of life and being as a place ; and when the soul is overrun with hatred and envy , with deep anxiety and cruel despight , she is then really drawn into a living hell , and the devils nature perfectly formed in her . there is a certain magical sympathy running through this inferior world , which powerfully attracts every thing like it self , and strives to assimilate and convert it into its own nature ; thus every pitiful vice seeks the enlargement of it self by a contagious affriction of all capable subjects ; and the dark or worldly spirit is diffused far and wide , and pulls and draws by hidden strings all those beings that are predisposed to a cognation and afsinity with it ; and thus are mens souls often suck'd in by this infernal and powerful nature before ever they think they are in any danger . awake then o man from this drowzy and deadly state , and prepare and purge thy heart from all such poisonous and hellish passions ; let that universal goodness which hath distilled its fruitful nature upon all the capacities of things , enlarge and widen thy soul for a due reception of a sacred influence from above ; that the holy life of god may revive within thee , which being of a heavenly birth and extraction , will infallibly carry up the mind and spirit to its own fountain and original . fifthly , a true survey of the dark kingdom and the powerfulness thereof , cannot but beget in the hearts of all sincere christians a great chearfulness and firm trust in god's providence . there are some that think god is best served with a demure look and melancholick countenance , as if the heart and life of devotion lay in being dull and mopish , and as it were ever despairing of good ; whereas this is only an artificial and mechanical thing , or at best a religion that men have framed and patched together out of their own distempered constitutions . the iews say that the spirit of prophecy will not rest upon a melancholick man ; and the sacred writings inform us , that david's harp did sometimes dispossess saul of his dull and melancholick devil , intimating surely to us , that god takes the greatest pleasure in a composed and serene mind , that goes on in a chearful dependence upon that almighty providence that encircles all things both in heaven and earth . there are some tempers and constitutions of bodies more adapted and disposed to the temptations and assaults of the devil than others , and consequently have more need of a due care and inspection over them . thus though the most lucid discoveries in arts and sciences owe a great deal to a moderate tincture of melancholy ( whence aristotle observes , that such persons have in some measure been divinely affected in the prediction of future events ) yet when this humour shall become ungovernable , and exceed the bounds of reason , clouding all the intellectual powers of the soul , in this dark and horrid confusion there is no doubt but evil and degenerate spirits may insinuate themselves , and taking the advantage of this distemper , may produce such effects as no natural account can be given for . but i would not be mistaken ; for it is not for a light and fantastick spirit that i plead , since the devoutest christian in the highest and most enravishing chearfulness and joy of his mind , is then most composed , grave and serious . i would only promote the exhortation of s. paul , that men should rejoyce in the lord always , notwithstanding all the discouragements thrown in their way by the powers of darkness : for this divine joy and serenity of mind is the state of angels , and an emblem of heaven , whose bright and clear mansions are never overspread by any black and dismal clouds , but a perpetual and youthful spring , an inexhausted source of pure joy and pleasure abides there for ever . finis . notes, typically marginal, from the original text notes for div a -e arrian . l. . c. . notes for div a -e enchir. ethic. c. . in epiclet . c . . lib. . contr . celsum . see revel . . . see ezra . . in lib. de mundo . varen . descript . regni iapon . lib. . de abst. psal. . . c.d.l. . c. . de verit. rel. l. . sect. . rev. . . pet. . . phil. . . iob. . . luk. . rev. . , . lib. . de verit. relig . c.d. l. . c. . eccles. hist. l. . c. . thes. , . c.dl. . c. . see doctor hammond upon acts . . cited by mountague . diatr . against selden . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c. d. l. . c. . de passion . par. . ar. . cornel. agrip . de occult . phil. l. . c. . del-rio disquisit . magick . gader . doctr. ari. & plat. aeneid . . metam . . . c.d. l. . c. . apolog. nat. quaest. l. . l. . l. . l. . in vit. camilli . contr. celsum . l. . p. . annot. in cor. . . l. . c. . contr. cels. l. . p. . de opisic . dei , c , . de vit. plot. l. . c. . psell. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . orig. l . l. . p. ibid. c.d. l. . c. . chap. . chap. lib. . the lawes against vvitches, and conivration. and some brief notes and observations for the discovery of witches. being very usefull for these times, wherein the devil reignes and prevailes over the soules of poore creatures, in drawing them to that crying sin of witch-craft. also, the confession of mother lakeland, who was arraigned and condemned for a witch, at ipswich in suffolke. published by authority. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing l aa thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the lawes against vvitches, and conivration. and some brief notes and observations for the discovery of witches. being very usefull for these times, wherein the devil reignes and prevailes over the soules of poore creatures, in drawing them to that crying sin of witch-craft. also, the confession of mother lakeland, who was arraigned and condemned for a witch, at ipswich in suffolke. published by authority. lakeland, mother. p. printed for r.w., london, : . annotation on thomason copy: "oct: ". reproduction of the original in the british library. eng witchcraft -- england -- early works to . trials (witchcraft) -- england -- ipswich -- early works to . a r (thomason e _ ). civilwar no the lawes against vvitches, and conivration.: and some brief notes and observations for the discovery of witches. being very usefull for th lakeland, mother. b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - pip willcox sampled and proofread - pip willcox text and markup reviewed and edited - pfs batch review (qc) and xml conversion the lawes against vvitches , and conivration . and some brief notes and observations for the discovery of wjtches . being very usefull for these times , wherein the devil reignes and prevailes over the soules of poor creatures , in drawing them to that crying sin of witch-craft . also , the confession of mother lakeland , who was arraigned and condemned for a witch , at ipswich in suffolke . published by authority . london , printed for r. w. . the lawes against vvitches , &c. anno primo iacobi regis , cap. . the penalty for practising of invocation , or conjuration , &c. be it enacted by the king our soveraigne lord ; the lords spirituall and temporall , and the commons in this present parliament assembled , and by the authority of the same , that the statute made in the fifth yeare of the reigne of our late soveraigne lady of most famous and happy memory , queen elizabeth , entituled , an act against conjurations , inchantments and witchcrafts ; be from the feast of saint michael the archangel next comming , for and concerning all offences to bee committed after the same-feast , utterly repealed . and for the better restraining the said offences , and more severe punishing the same , be it further enacted by the authority aforesaid ; that if any person of persons , after the said feast of st. michael the archangell next comming , shall use , practise , or exercise any invocation or conjuration of an evil and wicked spirit : or shall consult , covenant with , entertaine , imploy , feed , or reward any evil and wicked spirit , to or for any intent or purpose ; or take up any dead man , woman , or child , out of his , her , or their grave , or any other place where the dead body resteth ; or the skin , bone , or any other part of any dead person , to be imployed , or used in any manner of witchcraft , sorcery , charme , or inchantment , or shall use , practise , or exercise , any witchcraft , inchantment , charme , or sorcery , whereby any person shall be killed , destroyed , wasted , consumed , pined , or lamed , in his or her body , or any part thereof ; that then every such offender , or offenders , their ayders , abetters , and councellors , being of any of the said offences duly and lawfully convicted and attainted , shall suffer paines of death as a felon or felons , and shall lose the priviledge and benefit of clergy and sanctuary . and further , to the intent that all manner of practise , use or exercise of witchcraft , inchantment , charme , or sorcery , should be from henceforth utterly avoided , abolished , and taken away : be it enacted by the authority of this present parliament , that if any person or persons , shall from and after the said feast of st. michaell the archangell next comming , take upon him or them , by witchcraft , inchantment , charme , or sorcery , to tell or declare in what place any treasure of gold or silver should or might be found or had in the earth , or other secret places ; or where goods , or things lost , or stolne , should be found or become , or to the intent to provoke any person to unlawfull love , or whereby any cattell , or goods of any person shall be destroyed , wasted , or impaired ; or to hurt or destroy any person in his or her body , although the same be not effected and done , that then all and every such person or persons so offending , and being thereof lawfully convicted , shall for the said offence suffer imprisonment by the space of one whole year , without baile or maineprise ; and once in every quarter of the said year , shall in some market-town , upon the market day , or at any such time as any faire shall be kept there , stand openly upon the pillory by the space of hours , and there shall openly confesse his or her errour and offence . and if any person or persons , being once convicted of the same offences as is aforesaid , do eftsoones perpetrate and commit the like offence , that then every such offender , being of any the said offences the second time lawfully , and duly convicted , and attainted as is aforesaid , shall suffer paines of death as a felon , or felons , and shall lose the benefit and priviledge of clergy , and sanctuary , saving to the wife of such person as shall offend in any thing contrary to this act , her title of dower , and also to the heire and successor of every such person , his , or their titles of inheritance , succession , and other rights , as though no such attainder of the ancestor or predecessour had been made : provided alwayes , that if the offender in any the cases aforesaid , shall happen to be a peer of the realm , then his tryall therein , to be had by his peers , as it is used in cases of felony or treason , and not otherwise . the observations for the discovery of witches . now for asmuch as witches are the most cruell , revengefull , and bloody of all others : the justices of peace may not alwayes expect direct evidence , seeing all their works are workes of darkenesse , and no witnesses present with them to accuse them ; and therefore for their better discovery i thought good here to insert certaine observations , partly out of the book of discovery of the witches that were araigned at lancaster , anno dom . . before sir james altham , and sir edward bromeley judges of assise there : and partly out of mr. bernards guide to grand jury-men . . these witches have ordinarily a familiar , or spirit , which appeareth to them ; sometimes in one shape , sometimes in another , as in the shape of a man , woman , boy , dogge , cat , foale , fowle , hare , rat , toad , &c. and to these their spirits they give names , and they meet together to christen them . ber. . . . their said familiar hath some big or little teat upon their body , where he sucketh them ; and besides their sucking , the devil leaveth other markes upon their bodies , sometimes like a blew-spot , or red-spot , like a flea-biting , sometimes the flesh sunck in and hollow , all which for a time may be covered , yea taken away , but will come again to their old forme ; and these the devils markes be insensible , and being pricked wil not bleed ; and be often in their secret parts , and therefore require diligent and carefull search . ber. . . these first two are maine points to discover and convict these witches ; for they prove fully that those witches have a familiar , and made a league with the devil . ber. . so likewise if the suspected be proved to have been heard to call upon their spirit , or to talk to thē , or of them , or have offered them to others . so if they have been seen with their spirits , or seen to feed some thing secretly , these are proofes they have a familiar , &c. . they have often pictures of clay or wax ( like a man , &c. made of such as they would be witch ) found in their house , or which they roast , or bury in the earth , that as the picture consumes , so may the parties bewitched consume , . there are other presumptions against these witches ; as if they be given to usuall cursing , and bitter imprecations , and withall use threatnings to be revenged , and their imprecations , or some other mischief presently followeth , ber. . . . their implicite confession , as when any shall accuse them for hurting them or their cattell , they shall answer , you should have let me alone then , or , i have not hurt you as yet : these and the like speches are in manner of a confession of their power of hurting , ber. . . their diligent inquiry after the sick party ; or coming to visite him or her unsent for ; but especially being forbiden the house . . their apparition to the sick party in his fits . . the sick party in his fits naming the parties suspected , and where they be or have been , or what they do , if truly . . the common report of their neighbours , especially if the party suspected be of kin , or servant to , or familiar with a convicted witch . . the testimony of other witches , confessing their own witchcrafts , and witnessing against the suspected , and that they have spirits , or markes ; that they have been at their meetings : that they have told them what harme they have done , &c. ber. . . . if the dead body bleed upon the witches touching it . . the testimony of the person hurt , upon his death . . the examination and confession of the children ( able and fit to answer ) or servants of the witch ; especially concerning the first six observations of the party suspected ; her threatnings and cursings of the sick party ; her enquiring after the sick party ; her boasting or rejoycing at the sick parties trouble : also whether they have seen her call upon , speak to , or feed any spirit , or such like ; or have heard her foretell of this mishap , or speak of her power to hurt , or of her transportation to this or that place , &c. . their own voluntary confession ( which exceeds all other evidences ) of the hurt they have done , or of the giving of their soules to the devil , and of the spirits which they have , how many , how they call them , and how they came by them . . besides , upon the apprehension of any suspected , to search also their houses diligently for pictures of clay or wax , &c. haire cut , bones , powders , books of witchcrafts , charms ; and for pots or places where their spirits may be kept , the smell of which place will stink detestably . now to shew you further some signes to know whether the sick party be bewitched : . when a healthy body shall be suddenly taken , &c. without probable reason , or naturall cause appearing , &c. ber. . . when two or more are taken in the like strange fits in many things . . when the afflicted party in his fits doth tell truly many things what the witch or other persons absent are doing or saying , and the like . . when the parties shall do many things strangely , or speak many things to purpose , and yet out of their fits know not any thing thereof . . when there is a strength supernaturall , as that a strong man or two shall not be able to keep down a child , or weak person , upon a bed . . when the party doth vomit up pins , needles , nailes , coales , lead , straw , haire , or the like . . when the party shall see visibly some apparition , and shortly after some mischief shall befall him . ber. . note , for the better riddance of these witches , there must good care be had , as well in their examinations taken by the justices , as also in the drawing of their indictments , that the same be both set down directly in the materiall points , &c. as , that the witch ( or party suspected ) hath used invocation of some spirit . that they have consulted or covenanted with their spirit . that they imployed their spirit . that they fed or rewarded their spirit . that they have killed , or lamed , &c. some person , &c. and not to indict them generally for being witches , &c. the difference between conjuration , witchcraft , and inchantment , &c. is this : viz. conjurers and witches have personall conference with the devil or evill spirit , to effect their purpose , see sam. . . &c. the conjurers believe , that by certain terrible words they can raise the devil , and make him to tremble ; and by impaling themselves in a circle ( which as one saith cannot keep out a mouse ) they beleeve that they are therein insconsed and safe from the devil , whom they are about to raise ; and having raised the devil , they seem , by prayers , and invocation of gods powerfull names , to compell the devil to say or do what the conjurer commandeth him . the witch dealeth rather by a friendly and voluntary conference or agreement between him ( or her ) and the devil or familiar , to have his or her turn served , and in lieu thereof the witch giveth ( or offereth ) his or her soule , blood , or other gift unto the devil . also the conjurer compacteth for curiosity , to know secrets , or work miracles ; and the witch of meere malice to do mischiefe , and to be revenged . the inchanter , charmer , or sorcerer , these have no personall conference with the devil , but ( without any apparition ) work and perform things ( seemingly at the least ) by certain superstitious , and ceremoniall formes of words ( called charmes ) by them pronounced , or by medicines , herbs , or other things applied above the course of nature ; and by the devils help , and covenants made with him . of this last sort likewise are soothsayers or wisards , which divine and foretell things to come , by the flying , singing , or feeding of birds : and unto such questions as be demanded of them , they do answer by the devil ( or by his help ) sc. they do either answer by voyce , or else do set before their eyes in glasses , chrystall stones , or rings , the pictures or images of the persons or things sought for . i shall now adde the confession of mother lakeland of ipswich , who was arraigned and condemned for a witch , and suffered death by burning , at ipswich in suffolk , on tuesday the . of september , . the said mother lakeland hath been a professour of religion , a constant hearer of the word for these many years , and yet a witch ( as she confessed ) for the space of near twenty years . the devil came to her first between sleeping and waking , and spake to her in a hollow voyce , telling her , that if she would serve him she should want nothing . after often sollicitation she consented to him ; then he stroke his claw ( as she confessed ) into her hand , and with her blood wrote the covenants . ( now the subtilty of sathan is to be observed , in that he did not presse her to deny god and christ , as he useth to do to others ; because she was a professour , and might have lost all his hold by pressing her too far ) then he furnished her with three imps , two little dogs and a mole ( as she confessed ) which she imployed in her services : her husband she bewitched ( as she confessed ) whereby he lay in great misery for a time , and at last dyed . then she sent one of her dogs to one mr. lawrence in ipswich , to torment him and take away his life : she seat one of them also to his child , to torment it , and take away the life of it , which was done upon them both : and all this ( as she co●●●●●ed ) was , because he asked her for . . that she owed him , and for no other cause . she further confessed , that she sent her mole to a maid of one mrs. jenings in ipswich , to torment her and take away her life , which was done accordingly : and this for no other cause , but for that the said maid would not lend her a needle that she desired to borrow of her , and was earnest with her for a shilling that she owed the said maid . then she further confessed , she sent one of her imps to one mr. beale in ipswich , who had formerly been a sutor to her grand-child ; and because he would not have her , she sent and burned a new ship ( that had never been at sea ) that he was to go master of ; and sent also to torment him and take away his life ; but he is yet living , but in very great misery , and as it is verily conceived by the doctors and chirurgions that have him in hand , that he consumes and rots , and that halfe of his body is rotten upon him as he is living . severall other things she did , for all which she was by law condemned to die , and in particular to be burned to death , because she was the death of her husband , as she confessed ; which death she suffered accordingly . but since her death there is one thing that is very remarkable , and to be taken notice of : that upon the very day that she was burned , a bunch of flesh , something after the form of a dog , that grew upon the thigh of the said mr. beale , ever since the time that she first sent her imp to him , being very hard , but could never be made to break by all the means that could be used ; brake of it self , without any means using : and another sore , that at the same time she first sent her imp to him , rose upon the side of his belly , in the form of a fistula , which ran , and could not be healed by all the means that could be used , presently also began to heale , and there is great hopes that he will suddenly recover again , for his sores heale apace , and he doth recover his strength . he was in this misery for the space of a yeare and halfe , and was forced to go with his head and his knees together , his misery was so great . finis . the displaying of supposed witchcraft wherein is affirmed that there are many sorts of deceivers and impostors and divers persons under a passive delusion of melancholy and fancy, but that there is a corporeal league made betwixt the devil and the witch ... is utterly denied and disproved : wherein also is handled, the existence of angels and spirits, the truth of apparitions, the nature of astral and sydereal spirits, the force of charms, and philters, with other abstruse matters / by john webster ... webster, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing w estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the displaying of supposed witchcraft wherein is affirmed that there are many sorts of deceivers and impostors and divers persons under a passive delusion of melancholy and fancy, but that there is a corporeal league made betwixt the devil and the witch ... is utterly denied and disproved : wherein also is handled, the existence of angels and spirits, the truth of apparitions, the nature of astral and sydereal spirits, the force of charms, and philters, with other abstruse matters / by john webster ... webster, john, - . [ ], , [ ] p. printed by j.m. and are to be sold by the booksellers in london, london : . reproduction of original in british museum. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project 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illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jennifer kietzman sampled and proofread - jennifer kietzman text and markup reviewed and edited - pfs batch review (qc) and xml conversion imprimatur , july . . jonas moore soc. regiae vice-praeses . the displaying of supposed witchcraft . wherein is affirmed that there are many sorts of deceivers and impostors . and divers persons under a passive delusion of melancholy and fancy . but that there is a corporeal league made betwixt the devil and the witch , or that he sucks on the witches body , has carnal copulation , or that witches are turned into cats , dogs , raise tempests , or the like , is utterly denied and disproved . wherein also is handled , the existence of angels and spirits , the truth of apparitions , the nature of astral and sydereal spirits , the force of charms , and philters ; with other abstruse matters . by john webster , practitioner in physick . falsae etenim opiniones hominum praeoccupantes , non solùm surdos , sed & caecos faciunt , it à ut videre nequeant , quae aliis perspicua apparent . galen . lib. . de comp. med. london , printed by j. m. and are to be sold by the booksellers in london . . to his worshipful and honoured friends thomas parker of braisholme , john asheton of the lower-hall , william drake of barnoldswick-coat , william johnson of the grange , henry marsden of gisburne esquires , and his majesties justices of peace and quorum in the west-riding of yorkshire . worshipful gentlemen and honoured friends , i do not dedicate this piece of my labours unto you , thereby to beg protection for it , as fearing either its weakness , or the malevolent censures of the ignorant ; for i very well know , and have experienced , that it is the usual property of idle and pragmatical persons to please their own malignant humors , with the condemning and scoffing at the painful lucubrations of others . and i have ever judged that nothing ought to be published , that like a noun substantive cannot stand by it self , without being supported by any other adjoined help . neither is this forth of a vain confidence or an overweening of mine own abilities , though i very well know that some are as much in love with the brood of their own brains , as others are with the fruit of their loines : because i have for many years been as wary and vigilant , as any could be , to watch over my self , that i might both know , and keep a clear distinction , betwixt flattering phantasie , and true and sound judgment . but i shall in brief shew you the true reasons of my presenting of this poor piece to your reading and judgments . . the first reason is , because you have all been gentlemen , not only well known unto me for many years , as being my near neighbours , but also with whom i have been freely admitted to a noble and generous converse , and have been trusted , and honoured by you in your d●estick concerns , wherein by my medical profession , i might be 〈◊〉 to you , or your families , far beyond my poor merit and desert . and having been for many years a due observer of your deportments in your places of trust as magistrates , for being but as a stander by , and looking on , may ( perhaps ) have noted as much , as those that are gamesters , i was moved to present this piece of my labours unto you , by reason of that knowledge and acquaintance , rather than to others , whose abilities and integrity i did not so well understand . and ( i hope ) i may without suspicion of flattery ( of which i am sure both your selves , and others that know me , will acquit me , that if i be any way guilty , it is rather in being too plain and open ) say , that you have been , and are true patriots to your countrey , and not only justices of the peace , but true conservers of i● , and peace-makers amongst all your neighbours ; and really this is one of the chief causes why i have dedicated this treatise unto you . . another reason is , you have all fully known me , and the most of the particulars of my life , both my follies and frailties , as also my other endowments and abilities , and therefore in reference to these , i thought none more fit than your selves , to whom i might tender this laborious piece . for it is not unknown unto you , that ( excepting my physical practice , which age and infirmities will not suffer me very much to attend ) i have for many years last past lived a solitary , and sedentary life , mihi & musis , having had more converse with the dead than the living , that is , more with books than with men. and therefore i present this unto you , as being better able than most others to whom i am unknown , to judge what i am like or able to perform in such a subject as this is . . also it is not unknown unto you , that i have had a large portion of trouble and persecution in this outward world , wherein you did not like many others stand aloof off , as though you had not known me , but like persons of justice , and true magnanimity , durst bo●h look upon and assist wrong●d innocency , though besmeered over with the envious dirt of malicious scandals , and even in that very conjuncture of time , when the whole giddy troop of barking dogs , and ravenous wolves , did labour to devour me . but then , even then did put to your helping hands , and were free to declare , what you knew of mine innocency : which was so generous , noble and christian a kind of just commiseration , that i should for ever account my self a wretched person , if i should not have deeply impressed in my breast and memory , which no time , nor adversity can ever obliterate . but being in a condition that i may truly say with the apostle s. peter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , silver and gold have i none ( which i know you expect not ) and therefore the greatest power i have is my weak pen , thereby to testifie my thankfulness for your unparallel'd kindness . and therefore i offer this treatise as a perpetual and monumental memorial to all posterities , of my gratitude , and your goodness . and further , to whom can a subject of this nature be more suitably and fitly presented than to such magistrates as your selves , who have often occasion to be cumbred and troubled with the ignorant , envious , and sometimes knavish accusaiions against people suspected of witchcraft , sorcery , charming and inchantment ? wherein to free the guilty , and condemn the innocent , is equally abominable to the lord : and therefore much judgment , caution , care and diligent inspection ought to be used in the examining and determining of these matters , wherein i have used as much perspicuity and plainness as was possible to distinguish betwixt those that are impostors , cheaters , and active deceivers , and those that are but under a mere passive delusion through ignorant and superstitious education , a melancholy temper and constitution , or led by the vain credulity of inefficacious charms , pictures , ceremonies and the like , traditionally taught them . the one sort of which deserves to be punished for couzening of the people , and taking upon them , and pretending to bring to pass things that they have neither skill nor power to perform ; but the other sort rather merit pity and information , or the physicians help than any punishment at all . and i make bold to mind you of this one thing especially that in things of this nature great heed ought to be ●aken of the conditions , qualities , ends and intentions of the complainants and informers , who are often more worthy of punishment , than the persons accused . for many forth of a meer deluded fancy , envious mind , ignorance and superstition do attribute natural diseases , distempers , and accidents to witches and witchcraft , when in truth there is no such matter at all . and sometimes they counterfeit strange fits and diseases , as vomiting of preternatural and strange things , which if narrowly lookt into and examined are but juglings , and deceitful confederacies , and yet for malice , revenge or some other base ends , do accuse others to be causers of them . and though you should find some confidently confessing that they have made a visible and corporeal league with the devil , and that he hath carnal copulation with them , and that he doth suck upon some parts of their bodies , and that they are transubstantiated into dogs , cats , and the like , or that they fly in the air , and raise tempests ; yet ( i hope ) i have sufficiently proved by the word of god , the true grounds of theologie and sound reason , that there never hath been any such witch existent in rerum natura , and so you may know what credit may be given to such fables and impossibilities . so wishing that you may long live in health and happiness , to do his majesty and your countrey service , which is , and shall be my faithful prayer for you , i take leave subscribing my self your worships most faithful friend , and devoted servant , john webster . the preface or introduction . readers , knowing certainly that all writings once published , do equally undergo one fate , as to stand or fall by the common censures , judgments and opinions of men ; therefore have i affixed no epithete , as foreseeing this treatise ( like a man once at sea that is forced to hold out against all weathers ) must abide the censures of all sort of persons , how various soever their minds and principles be . and though mens fancies and opinions be commonly as different as their faces , yet i shall enumerate some few general sorts , that may be sufficiently comprehensive to comprise the most of other subordinate particulars , and that in this order . . first , that which a man hath found true by experience in such like cases , may very reasonably induce him to expect the like again ; as after i had printed my book of the history of metals i met with some that were no more learned than parrots , who could not write true english , and whose greatest skill was in the several ways of debauchery , and other poor pedanticks that were hardly masters of grammar , and yet this cr●w , and the like were rash and bold enough , to censure my painful endeavours , and to scoff at it as a mere collection . and therefore in publishing of this piece , which is a dark and mysterious subject , i may very probably meet with some troops of such rash ignorants , to whom only i shall return this sharp , but suitable responsion . it is an ordinary thing for many that never could shape a shoo , to reprove and find fault with the shoomaker : but such wise men ( fit only for gotham ) may learn these two proverbs , there is none so bold as blind bayard , and a fools bolt is soon shot , and their heads may be fitter for feathers , than the laurel , and when any of them have made such a collection as my former book , or publisht such a piece as this , then i shall give them a better answer , and not before , lactucas non esse dandas hisce asinis co●edendas , cum illis sufficiant card●i . . there are another generation that seem wise in their own eyes , whose brains are like blown bladders filled with the wind of over-weening and self-conceitedness , and these usually do hu●f , snuff , and puff at every thing that agrees not with their capricious cockscombs , when their abilities for the most part lie in the scraps they have gathered from the theaters , or from the discourses had in taverns and coffee-houses , and if they can but reach some pittiful pieces of drollery and raillery , they think themselves fit and able to censur● any thing though never read nor seen , except the title page . to these i have little to say , as being but such airy and frothy vaporoso's , as the least blast of sound reason maketh them vanish into smoak and nothing ; but only wish them to take into serious confideration , the saying of the wiseman : seest thou a man wise in his own conceit ? there is more hope of a fool than of him . and the counsel of a learned father is proper for such vain confidents : expedit benè tim●re , quam malè fidere ; & utilius est , ut infirm●m s● hom● cognoscat , ut fortis existat , quàm fortis videri velit , & infirmus emergat . . there are another sort that are so critically envious , that they can allow of nothing that is not their own production , and beareth not the test of their approbation , and cannot but stigmatize the labours of others how good or beneficial soeever they be , because they shadow their fame , and tend not to the advancement of their own reputation : even as divers sorts of insects do feed upon the excrements of other animals , so these feed their own humours , and please their own fancies by the calumniating , and blacking the labours of others . these being guilty of peevish morosity cannot look kindly at any thing of anothers , without frowning , distast , and censuring ; but we have little to say unto such as these , but shall leave them to the gall of their own breasts , and the spleen of their own minds , having neither intended our labours for any such , nor valuing their censures how sharp and bitter soever they be . for nulla foelicit●s tam magna est , ut malignitatis dentes vitar● possit . and therefore it is discretion to bear that patiently for which humane prudence can find no remedy . . others there are who are grown obstinate in their minds and wills , concerning spirits , apparitions , wi●chcraft , sorcery , inchantment , and the like , and are grown pertinacious and resolute to stick to and hold those opinions that they have imbibed through ignorant education : not considering that perseverance in a good cause , and well grounded opinion is laudable and commendable , but pertinaciousness in a bad and ill grounded tenent , is as bad and hurtful . and it is every wise mans duty to study the cultivation and improvement of the goods of the mind , and never to be ashamed to learn that of which they were ignorant before . for the minds of men are not only darkned in the fall of adam , but also much misled , by the sucking in of errors in their younger and more unwary years , from whence they ought to endeavour with might and main to extricate and deliver themselves . but he that is wilfully setled upon the lees and dregs of former opinions , though never so erroneous , hath shut forth all further light from shining into his understanding , and so is become wilfully blind . to such as these we shall only propose the example and practice of the apostle , who saith : when i was a child , i spake as a child , i understood as a child , i thought as a child : but when i became a man , i put away childish things . and i advise them not to refuse the counsel of s. augustine , who saith : ad discendum quod opus est , nulla aetas sera videri potest : quia etsi senes magis decet docere quàm discere ; magis tamen decet discere , quam ignorare . and they need not be ashamed to imitate socrates , who did wax old every day learning something . . as we have not intended this treatise , and introduction for such conditioned persons as we have enumerated before , so there are others to whom we freely offer and present it , and shall shew the grounds and causes that moved us to undertake such a mysterious , and dangerous subject . and those are such as have an humble , lowly , and equal mind , that they commonly read books to be informed , and to learn those truths of which they are ignorant , or to be confirmed in those things they partly knew before . it is to such as these only that we offer our labours , and therefore shall candidly declare unto them the causes and reasons of our undertaking which are these . . though there be a numerous company of authors that have written of magick , witchcraft , sorcery , inchantment , spirits , and apparitions , in sundry ages , of divers countrys , and in various languages : yet have they for the most but borrowed one from another , or have transcribed what others had written before them . so that thereby there hath been no right progress made truly to discover the theory or ground of these dark and abstruse matters , nor no precise care taken to instance in matters of fact , that have been warrantably and sufficiently attested : but only rhapsodies , and confused heaps of stories and relations , shuffled together , when not one of an hundred of them bore the face either of verity , or truth-likeliness , whereby the understandings of readers have remained uninlightned , their memories confounded , and their brains stuffed with whimsies and chimera's . and though there be nothing more common than disputes of witches , and witchcraft , both in words and writing , yet not one of great multitudes that hath plainly told us , in what notion , or under what acceptation , they take the words , nor what description is agreed upon , of either of these , that their existence , or not being , their power and operations might be known and determined : but all the disputes as yet concerning them have been loose , wild , and in vagum . and therefore to remedie this , as far as such a subject would allow , and our abilities stretch , we were moved , and have attempted to clear those difficulties . and if we do not ( which is epidemical to mankind ) flatter and deceive ourselves , we have in some measure reasonably attained , as having plainly laid down the notion and acceptation of the words , witches and witchcraft , in which we grant them an existence , and in what sense and respect we grant them none , which is more ( as we conceive ) than yet hath been performed by any . and though our instances of matters of fact be neither so punctual nor full as might be wished , for things of this nature are deep and hid ; yet are they the best we could select or chuse ; and this is one chief reason why i undertook to treat of this subject . though the gross , absurd , impious and popish opinions of the too much magnified powers of demons and witches , in this nation , were pretty well quashed and silenced by the writings of wierus , tandler , mr. scot , mr. ady ; mr. wagstaff and others ; and by the grave proceedings of many learned judges , and other judicious magistrates : yet finding that of late two persons of great learning and note , who are both ( as i am informed ) beneficed ministers in the church , to wit dr. casaubon , and mr. glanvil , have afresh espoused so bad a cause , and taken the quarrel upon them ; and to that purpose have newly furbished up the old weapons , and raked up the old arguments , forth of the popish sink and dunghills , and put them into a new dress , that they might appear with the greater luster , and so do with tooth and nail labour to maintain the old rotten assertions , the one in his book called , a treatise proving spirits and witches &c. the other in a treatise called , a blow at modern sadducism &c. finding these ( i say ) as two new champions giving defiance to all that are of a contrary judgment , i was stirred up to answer their supposed strong arguments , and invincible instances , which i have done ( i confess ) without fear , or any great regard to their titles , places , or worldly dignities , but only considering the strength or weakness of their arguments , proofs , and reason . for in this particular that i have to deal , it is not with the men , but their opinions and the grounds they would lay their foundations upon . and if i be censured for dealing too sharply and harshly with them , they must excuse me , for i profess i have no evil will at all against their persons , no more than against a non-entity , but was justly zealous for the truth , and bitter against such opinions as they have vented , which to me seem dangerous , and in some respect impious , as ( i suppose ) i have fully proved . and this was another reason of my writing about this subject . . another reason that made me undertake this subject , was the horrid absurdities the tenent of the common witchmongers brings along with it , as not only tending to advance superstition and popery , but also to be much derogatory to the wisdom , justice , and providence of the almighty , and to cry up the power of the kingdom of darkness , to question the verity of the principal article of the christian faith , concerning the resurrection of christ in his true numerical body , and generally to tend to the obstruction of the practice of godliness and piety . these after i had seriously weighed and considered them , did move me to labour as far as the light of gods word , the grounds of true theology , and the clear strength of reason would guide , and direct me , to undertake the confutation of them as far as i was able , and if i have failed i humbly desire those that are more able to handle the matter more fully if possible . if any be moved that i seem to maintain some things that are paradoxes , i hope i may crave leave , as well to discede from the opinions of others , as others have done from those that went before them . and i desire them not so much to consider , either the novelty or strangeness of the opinions , as the weight and strength of the reasons that are laid down to support and statuminate them ; for if the arguments be sound and valid , the tenents built thereupon cannot be weak and tottering . and however i acknowledge my self to have humane frailties and so may err , yet i have no mind or will pertinaciously to persevere in an error , and these things that we have treated of lying so far from the ken of our senses , and experiments of this nature , either so rare , or uncertain , that we may rationally expect pardon , rather than reprehension . but i shall say no more , but let the book speak for it self , only desiring the readers , first to peruse and seriously to consider , before they censure , that so i may have cause to bid them , farewel . dated february . . the contents . chap. . of the false , irrational , and unchristian censures , that have been , and yet are cast upon learned men for writing of abstruse subjects ▪ as also for treating of apparitions and witchcraft , especially if they crossed the common stream of vulgar opinion . page . chap. . of the notion , conception , and description of witches and witchcraft according to divers authors , and in what sense they may be granted , and in what sense and respect they are denied . p. . chap. . the denying of such a witch 〈◊〉 is last described in the foregoing chapter doth not infer the denying of angels , or spirits . apparitions no warrantable ground for a christian to believe the existence of angels , or devils by , but the word of god. p. . chap. . that the scriptures , and sound reason are the true and proper mediums to prove the actions attributed unto witches by , and not other improper ways that many authors have used . and of the requisites necessary truly to prove a matter of fact by . p. . chap. . that these things now in question , are but barely supposed , and were yet never rationally nor sufficiently proved : and that the allegations brought to prove them by are weak , frivolous , and absolutely invalid : with a full confutation of all the four particulars . p. . chap. . that divers places in scripture have been mis-translated thereby to uphold this horrid opinion of the devils omnipotency , and the power of witches , when there is not one word that signifieth a familiar spirit , or a witch in that sense that is vulgarly intended . p. . chap. . of divers places in the old testament , that are commonly wrested , and falsly expounded , thereby to prove apparitions , and the power of the devil , and witches . p. . chap. . of the woman of endor that pretended to raise up samuel , and of some other places in the scriptures , not handled yet , and of some other objections . p. . chap. . of divine permission , providence and prescience . p. . chap. . whether faln angels be corporeal , or simply incorporeal , and the absurdity of the assuming of bodies , and the like consequents . p. . chap. . of the knowledge , and power of faln angels . p. . chap. . if the devils or witches have power to perform strange things , whether they do not bring them to pass by ●ere natural means , or otherwise ? and of helmonts opinion concerning the effects caused by devils or witches . p. . chap. . that the ignorance of the power of art and nature , and such like things , hath much advanced these foolish and impious opinions . p. . chap. . of divers impostures framed and invented to prove false and lying miracles by , and to accuse persons of witchcraft , from late and undeniable authorities . p. . chap. . of divers creatures that have a real existence in nature , and yet by reason of their wonderous properties , or seldom being seen , have been taken for spirits and devils . p. chap. . of apparitions in general , and of some unquestionable stories , that seem to prove some such things . of those apparitions pretended to be made in beryls and crystals , and of the astral or sydereal spirit . p. . chap. . of the force and efficacy of words or charms , whether they effect any thing at all , or not , and if they do , whether it be by natural or diabolical virtue and force . p. . the displaying of supposed witchcraft . chap. i. of the false , irrational , and unchristian censures , that have been , and yet are , cast upon learned men , for writing of abstruse subjects : as also for treating of apparitions and witchcraft , especially if they crossed the common stream of vulgar opinion . being about to treat of the mysterious and abstruse subject of witches and witchcraft , i cannot but think it necessary ( especially to make the things we handle more plain and evidential ) to imitate architectors , who when they intend to raise some fair fabrick or edifice , do not only provide themselves of good and lasting materials , but above all take care to lay a firm and sure foundation , which they cannot well accomplish , unless the earth and rubbish be removed , that a firm ground for a foundation may be found out . so before i lay the foundation of what i intend in this discourse , i shall labour to remove some censures and calumnies , that are usually cast upon those learned persons that labour to unma●acle imprisoned truth , and to adventure to cross the stream of vulgar opinion , backt with seeming authority , antiquity , or universality of votes , especially if they have intermeddled in subjects occult and mysterious . and these censures ( how unjust soever ) have often deterred the most able and best learned from divulging their opinions , or publish their thoughts upon such difficult and intricate matters , which ( i conceive ) ought not to be done for these reasons . . because the best part of a man , as naturally considered , is his courage , resolution , and magnanimity , which should make him resolute and couragious to declare and maintain , what he upon sound and rational grounds apprehends to be truth , and not at all to fear the censure or judgment of others , who may have had no better means to inform themselves , or perhaps have been less diligent , and however are subject to the same errours and mistakes of mankind , who must all confess the verity of that unerring oracle , humanum est errare . and therefore he must needs be a person of a poor , base , and low spirit , that doth conceal his own sentiments of the truth , for fear of the censure or calumnies of others . . he that is afraid to declare his thoughts , for fear of censure or scandal , must of necessity be very weak in his morals , as having little affection for verity , which is the chief object of the intellect , and consequently ought above all things to sway and lead the affections . and to be frighted from owning or declaring of the truth , for fear of the vain , aery , groundless , and erroneous censures of others , must needs speak a man weak in the grounds of morality , and to have small affection for vertue , whose guide is verity . the learned father said exceeding well to this purpose : qui veritatem occultat , & qui prodit mendacium , uterque reus est . ille quia prodesse non vult , ipse quia nocere desiderat . . he that conceals the truth that he knows , for fear of the censures of others , must needs have little of christianity in him , for we are commanded to buy the truth , and not to sell it ; but for a christian to conceal the truth , and not to dare to declare and defend it , for fear of the vain and perishing censures of men , is to make absolute sale of the truth , and that for the worst of all prises that can be . for what a weightless and worthless prise are the judgments and opinions of vain man , whose breath is in his nostrils , and whose life is but a vapor , that a christian should , for fear of such vain censures , be afraid to declare or defend the truth ? therefore let the 〈◊〉 politicians and machiavillians of this age , who have in a manner turned the truth of the christian religion , and the most certain rules of providence into atheism , and becom'd vain idolaters , to sacrifice to the falsely adored and deified fancies of their own craft and cunning , think or say what they please , yet the rule of p●ous gregory will ever hold true : ille veritatis desensor esse debet , qui quum rectè sentit , loqui non metuit , nec erubescit . and that of chrysostom ought never to be forgotten by a good christian , and one that fears god , who saith : non solùm proditor est veritatis , qui mendacium pro veritate loquitur : sed qui non liberè pronuntiat veritatem , quam pronuntiare oportet , aut non liberè defendit veritatem , quam defendere oportet . but as there have been some that have been affrighted with the feigned bugbears of malevolent mens censures and scandals ; so there have been others , to whom nature hath given greater magnanimity , who were better principled in their morals , and better rudimented in the christian religion , that have scorned and undervalued those censures as vanities and trifles , and these were those — quos jupiter aequus amavit , et meliore luto finxit praecordia titan. these were those that for the advancement of truth and learning , and the benefit of mankind durst undertake ire per excubias , & se committere parcis . and feared not the tempestuous storms of venemous tongues , or malicious minds , of which we shall here enumerate a competent catalogue . . in the first place we need not travel far , either in regard of time or place , to find precedents of such as have undergone no small censures and ●ubsannations for vindicating truth , and labouring the advancement of it , though against common and deep rooted opinion . so ill entertainment new inventors and inventions have always found amongst the present masters of several professions , and those that made the world believe , that they alone had gained the monopoly of all learning . our learned country-man doctor hackwell in his preface to his apology , hath sufficiently proved this particular : whose profound piece of proving no decay in nature ( a truth now sufficiently known , and assented to ) found no small opposition , both from the learned in theology , and other persons , and underwent many sharp censures , until men had more considerately weighed the strength and cogency of his arguments , which carry sufficient evidence to confute rational persons . our learned and most industrious anatomist dr. harvey , who ( notwithstanding the late cavils of some ) first found forth and evidenced to the world that rare and profitable discovery of the circulation of the blood , did undergo the like fate : who for eighteen or twenty years together did groan under the heavy censur e of all the galenists and expert anatomists almost in europe , and was railed upon , and bitterly written against , not only by such as alexander rosse and dr. primrose , but by riolanus and others , and not forborn by that famous physici●n of roterodam , zacharias sylvius , who ingenuously confesseth thus much : primum mihi inventum hoc non placuit , quod & voce & scripto publicè testatus sum ; sed dum postea ei resultando & explodendo vchementiùs incumbo , refutor & ipse & explodor : adeò sunt rationes ejus non persuadentes , sed cogentes : diligenter omnes examinavi , & in vivis aliquot 〈◊〉 eum in sinem à m● dissectis , verissimum comperi . which was a most candid and free retractation and confession of his own errours , and may be proposed as an example to all rash and unadvised censurers . neither could this most clear and evidential verity ( which falls under ocular demonstration and manifest experiments ) find countenance in the world , until that wallaeus , plempius , and divers other judicious and accurate anatomists , had found the truth of harvey's opinion , by their own tryals and ocular inspection : so difficult it is to overthrow an old radicated opinion . for i have known some years ago , that a person for owning or maintaining the circulation of the blood , should have been censured and derided , as much by other physicians , as one should be now for denying the same : so hard it is to root out an opinion ( though never so false and groundless ) if once setled in the brains of many , and hath had a long current of continued reputation and belief . and it is much more to consider the ignorance , stupidity , and perversness of those , that in this age of knowledge dare take upon them to censure ( nay to condemn ) that society of persons , and their endeavours , who have a just , pious , merciful , and learned king for their founder , and the greatest number of nobility and gentry , renowned both for divine and humane knowledge , that can be chosen forth of the three nations for their members , and whose undertakings and level are the most high , noble , and excellent that ever yet the world was partaker of . and yet ( which may be wondred at ) i have not only met with many , that do censure and misjudge their vast and laudable enterprise , but even have been bold to appear in print to censure and scandalize their proceedings , as is manifest in that piece styled plus ultra , written by mr. stubbs of warwick , wherein he hath effected as much as dogs do by barking at the moon . but it is plain , that highness of place , or greatness of parts exempts no man from evil tongues , or bad censures . and to this purpose i cannot but add dr. casaubon , who as he had a long sickness of body , so doubtless he wanted not some distemper of mind , when in his treatise of credulity and incredulity , he uttered this . if i may speak my mind ( he saith ) without offence , this prodigious propensity to innovation in all kinds , but in matters of learning particularly , which so many upon no ground , that i can see , or appearance of reason , are possessed with ; i know not what we should more probably ascribe it unto , than to some sad constellation or influence . alas ! poor man , he was so blind , that he could see no ground or appearance of reason for the usefulness of experimental philosophy , nor for the institution of the royal society , but must ascribe it to the stars : it is a wonder why he ascribes it not to natural melancholy , as he doth almost all strange effects , in his book of enthusiasm , or why not unto demons or witches , as he doth the most things in the treatise quoted . . that learned and painful person renatus des cartes , who brought in , revived , and refined the old doctrine of atoms , ascribed to democritus , and other of the ancients , found for a long time much opposition ; insomuch that when he lived at utrecht in holland , the aristotelian professors of that university became so inflamed with envy at him , that their scholars raised the rabble of the city at the sound of a bell , to drive him out of town . and yet this mans philosophy hath had the luck to triumph in that university , where so much contempt was poured upon him ; for henricus regius , the publick professor of physick there , hath published a book of natural philosophy , agreeable to the principles and design of des cartes : and is in a manner generally received and applauded ; and by the honourable mr. boyle much made use of , and by him styled the corpuscularian philosophy . so was not that must learned and diligent mathematician galalaeus imprisoned for seeing more than others could by the help of his optick glasses , losing ( as one saith ) his own liberty in prison , for giving the earth liberty to fetch a round about the sun ? and yet now to what great height of improvement are telescopes arrived unto , and what credit is given to the observations made with them ? though in their birth their first author and user so much opposed and punished ; for all inventions that are new ( as well as opinions ) are in their beginnings opposed and censured , not considering , that all acquired knowledge , and all arts and sciences were once new , and had their beginnings . . when josephus querc●tanus and sir theodore mayern did labour to introduce the practice of chymical physick into the city of paris , what cruel censures and scandals did they undergo by all the rest of the physicians of the colledge , so that they were accounted illiterate and ignorant fellows and dangerous empiricks , not fit to practise in the king of france his dominions , and so were sentenced by the colledge , and prohibited to practise ? so far did ignorance , self-interest ; and blind malice prevail against these two persons , of so much worth and learning , insomuch that the former was made physician to the king of france , and lived to see despised chymistry to flourish , where it had been most contemned , himself to be honoured , and his chymical works to be published , and to be had in great and general esteem with all that were lovers of learning . the latter likewise out-lived the malice of all his enemies , and saw himself advanced to be physician to two potent and renowned kings of england , and to have the general practice of the most of the nobility and gentry of the kingdom , and to live to a fair old age , and to dye vastly rich . so that even the bravest men , for their noble endeavors for the good of mankind , have always found harsh usage . . it hath fared no better with divers persons that have written of abstruse and mysterious subjects , such as were arnoldus de villa nova and raimundus lullius , who , because they handled that secret and sublime art of the transmutation of metals , were by the ignorance and malice of francis pegna and the john tredeschen of rome , athanasius kircherus , with some others , branded with the name of magicians , taken in the worst sense . facile est reprehendere & maledicere , so apt are men through over-weening pride and self-conceitedness , as though they were ignorant of nothing , to take upon them to censure all things , when artists only are fit to judge of those proper arts , in which they are verst and bred in , and not others : for it is not sufficient for a man to be verst in many parts of learning , but also in that very science or art , in which the question is propounded : as for example ; suppose a man to be well read in school theology , metaphysicks , logick , grammar , rhetorick , ethicks , and physicks , yet for all this how unable were he to resolve one of the difficultest propositions in euclid ? no more can any person , though never so generally learned , if he perfectly do not understand the method , terms , ground , matter , and end of the writers in mystical chymistry , be any competent judge of their art , nor of the nature of transmutation . and this might justly have bridled kircher , and many other rash and vain censurers to hold back their judgment , until they perfectly understand the matter , about which they are to give judgment , and to have considered that maxime of the wisest of men : seest thou a man wise in his own conceit ? there is more hope of a fool than of him . but notwithstanding these groundless slanders against arnoldus , that he was guilty of diabolical magick , from which the pen of learned nandaeus hath totally discharged him , though he otherwise ( according to his petulant humor and prejudiced opinion against the art of transmutation , of which he was no competent judge , for the reason foregoing ) cast some unworthy reflections both upon him , and lully , yet he confesseth ( which is but the bare truth , as every learned physician doth sufficiently know , that have heedfully read his writings of the art of medicine ) in these words , that it is certain , he was the learnedest physician of his time , equally acquainted with the latine , greek , and arabian tongues , and one whose writings sufficiently witness his abilities in the mathematicks , medicine , and philosophy , the practice whereof gained him favour and imployment about pope clement , and frederick king of sicily , who certainly would never have made use of him , if he had thought him a conjurer or magician , such as many judged he was . as for lully ( notwithstanding the malevolent froth of some rash , malicious , and ignorant writers ) he was guilty of no other magick but what was natural , lawful , and laudable , as his profound and learned works ( if his blind adversaries had ever taken pains to have perused them , who frequently censure and condemn those things they never saw , read , or understood ) do witness beyond all exception , and is all justified by the testimonies of so many learned and judicious persons , that more cannot be said to his praise and vindication . the most of his learned works being kept in the library at oxford , written in an ancient hand : which would never have been done , if they had not been highly esteemed and prised . for as zetznerus the great stationer of stasburgh saith : tantae suo fuisse aevo authoritatis atque aestimationis legitur , ut justissimi arragonum reges cum in privilegiis eidem concessis , magnum in philosophia magistrum , & mirandarum artium & scientiarum authorem nominârint . lastly , one father pacificus in his journey from persia . came into the isle of majorca , where lully was born , and to his great admiration found the statue of lully there in wood curiously coloured , and he honoured as a saint ( whom he had before judged an heretick ) as also a society of professors following the doctrine of lully , and called raymundines or lullists , and that they affirmed , that by divine illumination he had the perfect knowledge of nature , by which he found out the universal medicine , by a certain aurum potabile , by which he prolonged his life to the . year of his age , in which year he suffered martyrdom . this i have produced to shew how inconsiderately and ignorantly the best learned of an age may be , and often are wrongfully and falsely traduced and slandered , which may be a warning to all persons to take heed how they pass their censures , until they understand perfectly all that is necessary to be known about the subject they are to give judgment of , before they utter or declare their sentence . . roger bacon our country-man , who was a franciscan fryar , and doctor of divinity , the greatest chymist , astrologer , and mathematician of his time , yet could not escape the injurious and unchristian censure of being a conjurer , and so hard put to it , that as pitts saith , he was twice cited to rome by clement the fourth , to purge himself of that accusation , and was forced to send his optical and mathematical instruments to rome , to satisfie the pope and the conclave , which he amply performed , and came off with honor and applause . to vindicate whom i need say little , because it is already performed by the pens of those learned persons , pitts , leland , selden , and nandaeus , only i shall add one sentence forth of that most learned treatise , de mirabili potestate artis & naturae , & de nullitate magiae . where he saith thus : quicquid autem est praeter operationem naturae vel artis , aut non est humanum , aut est fictum & sraudibus occupatum . another of our country-men dr. john dee , the greatest and ablest philosopher , mathematician , and chymist that his age ( or it may be ever since ) produced , could not evade the censure of the monster-headed multitude , but even in his life time was accounted a conjurer , of which he most sadly ( and not without cause ) complaineth in his most learned preface to euclid , englished by mr. billingsley , and there strongly apologizeth for himself , with that zeal and fervency , that may satisfie any rational christian , that he was no such wicked person , as to have visible and familiar converse ( if any such thing can be now adays ) with the devil , the known enemy of mankind , of which take this short passage , where he saith : o my unkind country-men , o unnatural country-men , o unthankful country-men , o brain-sick , rash , spiteful , and disdainful country-men , why oppress you me thus violently with your slandering of me contrary to verity , and contrary to your own consciences ? yet notwithstanding this , and his known abilities in the most parts of abstruse learning , the great respect that he had from divers princes , nobles , and the most learned in all europe , could not protect him from this harsh and unjust censure . for dr. casaubon near fifty years after dr. dees death , hath in the year . published a large book in folio of dees conversing for many years with spirits ( wicked ones he meaneth . ) but how christian-like this was done , to wound the mans reputation so many years after his death , and with that horrid and wicked slander of having familiarity with devils for many years in his life time , which tends to the loss both of body and soul , and to register him amongst the damned , how christian-like this is , i leave all christians to judge ? besides , let all the world judge in this case , that dr. casaubon being a sworn witchmonger , even to the credulity of the filthiest and most impossible of their actions , cannot but allow of the law that doth punish them for digging up the bones of the dead , to use them to superstition or sorcery ; what may he then think the world may judge him guilty of , for uncovering the dormitories of the deceased , not to abuse their bones , but to throw their souls into the deepest pit of hell ? a wickedness certainly beyond the greatest wickedness , that he can believe is committed by witches . it is manifest , that he hath not published this meerly as a true relation of the matter of fact , and so to leave it to others to judge of ; but that designedly he hath laboured to represent dee as a most infamous and wicked person , as may be plainly seen in the whole drift of his tedious preface . but his design to make dee a converser with evil spirits was not all , he had another that concerned himself more nearly . he had before run in a manner ( by labouring to make all that which he called enthusiasm , to be nothing else but imposture or melancholy and depraved phantasie , arising from natural causes ) into the censure of being a sadducee or atheist . to wash off which he thought nothing was so prevalent , as to leap into the other end of the balance ( the mean is hard to be kept ) to weigh the other down , by publishing some notorious piece that might ( as he thought ) in an high degree manifest the existence of spirits good and bad , and this he thought would effect it sufficiently , or at least wipe off the former imputation that he had contracted . but that i may not be too tedious , i shall sum up briefly some others , by which it may be made clear , that those dauntless spirits that have adventured to cross the current of common opinion , and those that have handled abstruse subjects , have never wanted opposition and scandal , how true or profitable soever the things were that they treated or writ of . trithemius that honour and ornament of germany for all sorts of literature , wanted not a bouillus to calumniate and condemn him of unlawful magick , from which all the learned in europe know he is absolved , by the able and elegant pen of him that styles himself gustavus silenus , and others . cornelius agrippa run the same fate , by the scribling of that ignorant and envious monk paulus jovius , from whose malicious slander he is totally acquitted by the irrefragable evidence of wierus , melchior adams , nandaeus , and others . who almost have not read or heard of the horrid and abominable false scandals laid upon that totius germaniae decus , paracelsus , by the malevolent pen of erastus , and after swallowed up with greediness by libanius , conringius , sennertus , and many others ? for not only labouring to bring in a new theory and practice into the art of medicine , but also for striving to purge and purifie the ancient , natural , laudable , and lawful magick from the filth and dregs of imposture , deceit , ceremonies , and superstitions : yet hath not wanted most strong and invincible champions to defend him , as dorne , petrus severinus , smetius , crollius , bitiscius , and many others . our country-man dr. fudd , a man acquainted with all kinds of learning , and one of the most christian philosophers that ever writ , yet wanted not those snarling animals , such as marsennus , lanovius , foster , and gassendus , as also our casaubon ( as mad as any ) to accuse him vainly and falsely of diabolical magick , from which the strength of his own pen and arguments did discharge him without possibility of replies . we shall now come to those that have treated of witchcraft , and strongly opposed and confuted the many wonderful and incredible actions and power ascribed unto witches : and these crossing the vogue of the common opinion , have not wanted their loads of unworthy and unchristian scandals cast upon them , of which we shall only name these two , wierus a learned person , a german , and in his time physician to the duke of cleve ; the other our country-man mr. reginald scot , a person of competent learning , pious , and of a good family : what is said against them in particular , i shall recite , and give a brief responsion unto it . . there is a little treatise in latine titled daemonologia , fathered upon king james ( how truly we shall not dispute , for some ascribe it to others ) where in the preface these two persons are intimated to be witches , and that they writ against the common opinion , concerning the power of witches , the better to shelter and conceal their diabolical skill . but indeed this groundless accusation needs no confutation , but rather scorn and derision , as having no rational ground of probability at all , that they should be such cursed hypocrites , or dissembling politicians , the one being a very learned and able physician , as both his writings do witness , and that upright and unpartial author melchior adams in his life hath most amply declared : the other known ( as not living so very many years ago ) to be a godly , learned , and an upright man , as his book which he calleth , the discovery of witchcraft , doth most largely make it appear , if his adversaries had ever taken the pains to peruse it . so that all rational persons may plainly see , that it is but a lying invention , a malicious device , and a meer forged accusation . . these persons are accused to have absolutely denied the existence of witches , which we shall demonstrate to be notoriously false , by these following reasons . . could ever any rational man have thought or believed , that mr. glanvil , a person whopretends to such high parts , would have expressed so much weakness and impudence , as to have charged mr. scot with the flat denial of the existence of witches , as he doth in these words speaking of him ? and pretends this to be a confutation of the being of witches and apparitions ; and this he intimates in divers other places , but without any quotation , to shew where or in what words scot doth simply deny the being of witches , which he doth no where maintain : so confident are many to charge others with that which they neither hold no● write . . mr. scot and wierus do not state the question , an sint , whether there be witches or not , but quomodo sint , in what manner they act . so that their question is only , what kind of power supposed witches have , or do act by , and what the things are that they do or can perform : so that the state of the question is not simply of the being of witches , or de existentia , but only de modo existendi : wherein it is plain , that every dispute de modo existendi , doth necessarily grant and suppose the certainty of the existence , otherwise the dispute of the manner of their being , properties , power , or acts would have no ground or foundation at all . as if i and another should dispute about the extent , buildings , and situation of the great city peking in china , or about the length , breadth , and height of the great wall dividing china from tartary ; we both do take for granted , that there is such a city , and such a wall , otherwise our dispute would be wild , vain , and groundless : like the two wise-men of gotham , who strove and argued about the driving of sheep over a bridge ; the one affirming he would drive his sheep over the bridge , and the other protesting against it , and so begun , one as it were to drive , and the other to stay and stop them , when there were no sheep betwixt them . and this might be a sufficient document to mr. glanvil , to have been more sober , than to have charged scot so falsely . and do not the ancient fathers differ in their opinions circa angelorum modum existendi , some of them holding them to be corporeal , and some incorporeal ? yet both these parties did firmly hold their existence : so that this is a false and improper charge , and hath no basis to stand upon at all . . what man of reason and judgment could have believed , that mr. glanvil or dr. casaubon , being persons that pretend to a great share of learning , and to be exact in their ways of arguing , would have committed so pitiful and gross a fault , as is fallacia consequentis ? for if i deny that a witch cannot flye in the air , nor be transformed or transsubstantiated into a cat , a dog , or an hare , or that the witch maketh any visible covenant with the devil , or that he sucketh on their bodies , or that the devil hath carnal copulation with them ; i do not thereby deny either the being of witches , nor other properties that they may have , for which they may be so called : no more than if i deny that a dog hath rugibility ( which is only proper to a lion ) doth it follow that i deny the being of a dog , or that he hath latrability ? this is meer inconsequential , and hath no connexion . so if i deny that a man cannot flye by his natural abilities in the air like a bird , nor live continually in the sea as a fish , nor in the earth as a worm or mole , this doth not at all infer that i deny the existence of man , nor his other properties of risibility , rationality , or the like . but this is the learned logick , and the clear ways of arguing that these men use . . a third scandal mr. glanvil throws upon him is this , where he saith thus : for the author doth little but tell odd tales and silly legends , which he confutes and laughs at , and pretends this to be a confutation of the being of witches and apparitions . in all which , his reasonings are trifling and childish ; and when he ventures at philosophy , he is little better than absurd . dr. casaubon , though he confesseth he had never read scots book , but as he had found it by chance in friends houses , or book-sellers shops , yet doth rank him amongst the number of his illiterate wretches , and tells us how dr. reynolds did censure him and some others . to these , though they be not much material , we shall give positive and convincing answers . . there is no greater sign of the weakness of a mans cause , nor his inability to defend it , than when he slips over the substance of the question in hand , and begins to fall foul upon the adverse party , to throw dirt and filth upon him , and to abuse and slander him : this is a thing very usual , but exceeding base , and plainly demonstrates the badness of their cause . . if mr. scot hath done little but told odd tales and silly legends , mr. glanvil might very well have born with him ; for i am sure his story of the drummer , and his other of witchcraft are as odd and silly , as any can be told or read , and are as futilous , incredible , ludicrous , and ridiculous as any can be . and if the tales that scot tells be odd and silly , they are the most of them taken from those pitiful lying witchmongers , such as delrio , bodinus , springerus , r●migius , and the like , the authors that are most esteemed with dr. casaubon , and other witchmongers , of whom we shall say more hereafter . . for mr. glanvil to give general accusations without particular proofs , as to say scots reasonings are trifling and childish , and when he ventures at philosophy , he is little better than absurd , do plainly manifest the mans malice , and discover his weakness : for dolus versatur in universalibus , and no man ought to be condemned without particular and punctual proof , as to the time , place , and all other circumstances , which mr. glanvil could not do , and therefore he only gives general calumniations without ground ; and if scot were little better than absurd , then he the better agrees with mr. glanvil , whose platonical whimseys are as absurd as any , as we shall sufficiently prove hereafter . . dr. casaubon must needs have been highly elevated with the desire of censuring , when he would condemn a man without reading his book , or serious weighing the force of his arguments , this concludes him of vast weakness , and of great perversness of mind , as all rational men may judge ; for in effect it is this , scot is an illiterate wretch , and his book full of errors , but i never read it , but as i have looked upon it at a friends house , or a book-sellers shop : is not this a wretched ground whereupon to build so wretched a foundation , as thereby to judge him an illiterate wretch ? and to censure him by the report of others , is as unjust , weak , and childish as the former ; and though dr. reynolds were a learned man , it doth not appear for what particular point or errour he censured scot , and therefore is but a general and groundless charge , sheltred under the colour of dr. reynolds reputation , an evidence , in reason and law , of no weight or validity . . for dr. casaubon to rank him amongst illiterate wretches , is against the very rule of the law of nature , that teaches all men , that they should not do that to another , which they would not have another to do unto them . and sure dr. casaubon would not have another to judge and condemn him for an illiterate wretch , and therefore he ought not to have condemned mr. scot to be so . and as it is against the law of nature , so it is contrary to the rules of modesty and morality to give a man such stigmatizing titles : nay it is even against the rules of good manners and civil education , but that some men think that it is lawful for them to say any thing , and that nothing what they say doth misbeseem them . and lastly , how far it is against the rules of christianity and piety , let all good christians judge . . the falsity of this soul scandal is manifest in both the particulars therein couched . . for mr. scot was a learned and diligent person , as the whole treatise will bear witness ; he understood the latine tongue , and something of the greek , and for the hebrew , if he knew nothing of it , yet he had procured very good helps , as appeareth in his expounding the several words that are used in the scriptures for supposed witches and witchcraft : as also his quoting of divers of the fathers , the reformed ministers , and many other authors besides , which sufficiently prove that he was not illiterate . . and that he was no wretched person , is apparent , being a man of a good family , a considerable estate , a man of a very commendable government , and a very godly and zealous protestant , as i have been informed by persons of worth and credit , and is sufficiently proved by his writing . i have not been thus tedious to accumulate these instances of men that have been censured , for opposing vulgar opinions , or writing of abstruse subjects , as circumstantial only , or for a flourish , but meerly as they are introductive , necessary , and pertinent to the purpose i intend in this treatise , as i shall make manifest in these rules or observations following , and shall add sufficient reasons to confirm the same . . that the generality of an opinion , or the numerousness of the persons that hold and maintain it , are not a safe and warrantable ground to receive it , or to adhere unto it : nor that it is safe or rational to reject an opinion , because they are but few that do hold it , or the number but small that maintain it . and this i shall labour to make good by these sure and firm arguments following . . because the scriptures tell us thus much : thou shalt not follow the multitude to do evil . and that there are many deceivers : for many shall come in my name , saying , i am christ , and shall deceive many . and woe unto you , when all men shall speak well of you : for so did their fathers to the false prophets . from whence it is plain , that first we are to consider and be assured , that the matter be not evil ; for if it be , we are not at all to be swayed with the multitudes that follow it , or that uphold it : so if the opinion be evil , erroneous , or false , we ought not to receive it , or adhere unto it , though never so many do hold or maintain it . so that in truth and substance , we are not at all to consider , whether there be few or many that hold it , but simply , whether it be true or not . for as plato tells us : neque id considerandum quid dixerit , sed utrum verè dicatur nec ne . for the multitude have been by all good authors and learned men always esteemed the most erroneous , as seneca saith : quaerendum non quod vulgo placet , pessimo veritatis interpreti . and lactanti●s teaches us this : vulgus indoctum pompis inanibus gaudet , animisque puerilibus spectat omnia , oblectatur frivolis , nec po●derare secum unamquamque rem potest . and our saviour gives us a proof and instance of the errour of the multitude , and that in matter of fact . did not almost all the jews under divers kings raigns applaud and approve of the doctrine and opinions of the false prophets , though utterly erroneous ? insomuch that elijah said , that he only was left of the true prophets , though the false ones were many and numerous . so that the rule is proved to be true , both by the precept and example of the scriptures . . if we consider the generality of mankind , either in respect of their inclinations and dispositions , or their breeding and education , we shall not find one of an hundred , either by nature inclined , or by education fitted and qualified to search forth and understand the truth . and then if there be an hundred to one drowned in ignorance and errors , and so few fitted to understand the truth of things either divine or natural , then it must need● follow , that it is not safe to embrace or adhere to an opinion , because of the great number of those that hold or maintain it , but rather to stick to the smaller number ; though neither simply ought to be regarded , but truth it self . . again , if we consider those numbers , that either by nature are inclined , or by education trained up in learning , to enable them to judge rightly betwixt truth and truth-likeliness , how few of these that prove any thing excellent in those parts of learning wherein they are bred , we may easily see the verity of this rule sufficiently proved , that it is not safe to embrace or adhere to an opinion , because the numbers are great that hold or maintain it . . if the multitude that hold the opinions , whether of spiritual or natural things were to be followed , meerly because of the great numbers that hold them : then if we look and consider the writings of the best geographers , travellers , and navigators , we should either be of the opinions of the pagans , who are the most numerous part of mankind , or the mahumetans , which are many in respect of the paucity of christians . and then what horrid , blasphemous , idolatrous , impious , and diabolical opinions must we receive and hold , both concerning god , angels , the creation , and the most of the operations that are produced by nature ? so that the arguments of dr. casaubon and mr. glanvil , drawn from the universality of the opinion , and the great multitudes of those that hold it , are vain and groundless . . if the comparison i use be thought too large , and the rule be put only as to the greater part of the learned that are in europe , yet it will hold good , that the greatest part of the learned are not to be adhered to , because of their numerousness ; nor that the rest are to be rejected , because of their paucity . for it is known sufficiently , that a bishop of mentz was censured and excommunicated for holding that there were antipodes , by some hundreds of those that were accounted learned and wise : so that it is plain , that the greater number may be in the errour , and those that are few be in the right . and did not the greatest number of the physicians in europe altogether adhere to the doctrine of galen , though now in germany , france , england , and many other nations the most have exploded it ? and was not the aristotelian philosophy embraced by the greatest part of all the learned in europe ? and have not the cartesians and others sufficiently now manifested the errours and imperfections of it , and especially the endeavors of the honourable and learned members of the royal society here in england , and the like societies beyond seas by their continual labour and vigilancy about experiments , made the errours and defects of it obvious to all inquisitive persons ? so that multitude , as multitude , ought not to lead or sway us , but truth it self . . if to all this we add , that truth in it self is but one ; for unum and verum are convertibles , and that errour or falsity is various and manifold , and that there may be a thousand errours about one particular thing , and yet but one truth ; it will necessarily follow , the greatest number holding an opinion , cannot be safe to be followed , because of their multitude , and the reason is errour , is manifold , truth but one . . it is not safe nor rational to receive or adhere to an opinion because of its antiquity ; nor to reject one because of its novelty . and this we shall make good from and by these following reasons . . because there is no opinion ( especially about created things ) but it hath once been new ; and if an opinion should be rejected meerly because of novelty , then it will follow , that either all opinions might have been rejected for that very reason , or that novelty is no safe ground only , why an opinion should be opposed or rejected . . antiquity and novelty are but relations quoad nostrum intellectum , non quoad naturam ; for the truth , as it is fundamentally in things extra intellectum , cannot be accounted either old or new . and an opinion , when first found out and divulged , is as much a truth then , as when the current of hundreds or thousands of years have passed since its discovery . for it was no less a truth , when in the infancy of philosophy it was holden , that there was generation and corruption in nature , in respect of individuals , than it is now : so little doth time , antiquity , or novelty alter , change , confirm , or overthrow truth ; for veritas est temporis filia , in regard of its discovery to us or by us , who must draw it forth è puteo democriti . and the existence of the west-indies was as well before the discovery made by columbus as since , and our ignorance of it did not impeach the truth of its being , neither did the novelty of its discovery make it less verity , nor the years since make it more : so that we ought simply to examine , whether an opinion be possible or impossible , probable or improbable , true or false ; and if it be false , we ought to reject it , though it seem never so venerable by the white hairs of antiquity ; nor ought we to refuse it , though it seem never so young , or near its birth . for as st. cyprian said : error vetustatis est vetustas erroris . . in regard of natural philosophy , and the knowledge of the properties of created things , and the knowledge of them , we preposterously reckon former ages , and the men that lived in them , the ancients ; which in regard of production and generation of the individuals of their own species are so ; but in respect of knowledge and experience , this age is to be accounted the most ancient . for as the learned lord bacon saith : indeed to speak truly , antiquitas seculi , juvent us mundi , antiquity of time is the youth of the world. certainly our times are the ancient times , when the world is now ancient , and not those which we count ancient , ordine retrogrado , by a computation backward from our own times ; and yet so much credit hath been given to old authors , as to invest them with the power of dictators , that their words should stand , rather than admit them as consuls to give advice . . it is not safe nor rational to resolve to stick to our old imbibed opinions , nor wilfully to reject those that seem new , except we be fully satisfied , from indubitable grounds , that what we account old is certainly true , and what we reckon to be new is undoubtedly false . and this will appear to be a truth , partly from the weakness of their arguments , that seem utterly to condemn all recession from ancient opinions , as vain , foolish , and unnecessary ; as also from other positive reasons . . some give the reason why they will not recede from an opinion that their predecessors held ; for that their forefathers were as wise , if not wiser than they . but this , if strictly considered , is very lame and defective ; for their predecessors were but men , and so were liable both to active and passive deception , and were not exempted from the common frailty of mankind , who are all subject to errours . and therefore , unless they were assured that their ancestors in former ages , held the certain and undoubted grounds of truth , it is nothing of reason in them , but meer perversness of will , rather obstinately errare cum patribus , than to learn to follow the truth with those that are coetaneous with them , which is foolish and irrational . further , there are more helps now , and means to attain the knowledge of verity , than were in the days when their ancestors lived , and it must be a kind of the greatest madness to shut their eyes , that the light of truth may not appear unto them . . this kind of reasoning hath no more of reason in it , than if one should say , that because his grandfather and great grandfather were blind or lame , therefore they will be so too : or that their ancestors never learned the greek or latine tongues , nor to write or read , neither will they learn any more than they did : or that their predecessors were ill husbands and unthrifts , and that therefore they will continue the same courses : or that because their forefathers followed drunkenness and luxury , therefore they will continue the same cariere of vices , as many of our debauched persons do now adays , having no better reasons to alledge for their exorbitant and vicious courses , but what the prophet condemned , the fathers have eaten sowr grapes , and the childrens teeth are set on edge . . how far would they run back to state the beginning of their ancestors ? if as far as their first originals , then they must all be savages , barbarians , and heathens . and if they state it distant from their first originals , then their predecessors had the same reason to have continued , as those did that preceded them . but if their ancestors varied from , and left the steps and opinions of those that went before them , then if they will do as their ancestors did , they must leave their courses and opinions , as they had done of those that preceded them . . some say they cannot recede from the opinions of their predecessors , because it would be a shame and disgrace unto them . but that which we call shame and disgrace consists in the opinion of others , and we ought not to receive errour , or reject truth , by reason of the censures or opinions of others : si de veritate scandalum sumitur , utilius permittitur nasci scandalum , quàm veritas relinquatur . and to leave an errour to entertain truth , is so far from being a shame and a disgrace , that there cannot be a greater honour or glory : for errare humanum est , sed in errore perseverare belluinum ac diabolicum est . . those effects that seem strange and wonderful , either in respect of art or nature , require much diligence truly to discover and find out their causes ; and we ought not rashly to attribute those effects to the devil , whose causes are latent or unknown unto us : and that for these grounds . . it hath been common almost in all ages , not only for the vulgar , but also for the whole rabble of demonographers and witchmongers to ascribe those strange and wonderful effects , whether arising from art or nature , unto the worst of gods creatures , if they did not themselves understand their causes , and to censure the authors that writ of them , as conjurers and magicians , as i have made manifest in my former instances , and might be further made good and illustrated by the effects of healing by the weapon-salve , the sympathetick powder , the curing of divers diseases by appensions , amulets , or by transplantation , and many other most admirable effects both of art and nature , which by these self conceited ignorants are all thrown upon the devils back , and he made the author and effector of them , as though he had a kind of omnipotent power : of which the learned philosopher and physician van helmont gives us this account : credo equidem cum pietate pugnare , si diabolo tribuatur potestas naturam superans . verum naturae ignari praesumunt se naturae secretarios per librorum lectionem : quicquid autem ipsos latet , vel adynaion , vel falsum , vel praestigiosum , atque diabolicum esto . and a little after he adds this : pigritiae saltem enim immensae inventum fuit , omnia in diabolum retulisse quae non capimus , nec velim diabolum invocatum , ut nostris satisfaciat quaestionibus per temerariam potestatum attributionem . . whosoever shall read pancirollus de rebus memoralibus noviter repertis , may easily be satisfied , what strange and stupendious things art and the inventions of men have produced in these latter ages . and no man can rationally doubt , but that many more as strange or far more wonderful , may in ages to come be found out and discovered ; for there is a kind of bottomless depth in arts , whether liberal or mechanical , that yet hath not been sounded , but lye hid and unknown unto men . and if these for their wonderfulness should ( as former ages have ignorantly done ) be ascribed unto the power of satan , and their authors accused of conjuring and diabolical magick , no greater wrong could be done unto art and artists , and it would be a kind of blasphemy to attribute these stupendious effects ( as the vulgar and witchmongers use to do ) unto the devil , the worst of gods creatures , and the enemy of mankind . . the third argument i shall take from mr. glanvil ( which is the greatest piece of truth in all his treatise ) and convert and retort it against him : and is this ( he saith ) we are ignorant of the extent and bounds of natures sphere and possibilities . now if we be ignorant of the extent and bounds of natures sphere and possibilities , then it must needs be folly , madness , and derogative against gods power in nature , to attribute those effects to wicked , fallen , and degenerated demons , that we do not know but are produced by the course of nature . and to ascribe the products of nature to such wicked instruments is blasphemous , in depriving nature of the honour due unto her , and robbing god of the honour and glory belonging unto him , for the wonderful power wherewith he hath endowed his creatures , who were all made to shew forth his power and godhead , and the heavens declare the glory of god , and the firmament sheweth his handy work : and as one said very well , natura creatrix est quaedam vis & potentia divinitùs insita , alia ex aliis in suo genere producens . so that the honour that is due unto the creator , conserver , and orderer of nature ought not to be ascribed unto the devils ; for in doing this , the witchmongers become guilty of idolatry , and are themselves such witches as are mentioned in the old testament , who by their lying divinations led the people after them to follow idols ; therefore the effects that belong unto nature , are to be attributed to nature , and the effects that devils produce , are to be ascribed unto them , and not one confounded with another . and much to this purpose the learned father hath a very considerable passage : quicquid igitur mirabile fit in hoc mundo , profectò minus est quàm totus hic mund●s , i. e. coelum & terra , & omnia quae in 〈◊〉 sunt , quae certè deus fecit : nam & omni miraculo quod fit per hominem , majus miraculum est homo . quamvis igitur miracul● visibilium naturarum videndi assiduitate vilescunt , tamen e● quum sapienter intuemur , inusitatissimis rarisque majora sunt . . though these men should believe the power of the devil to be great by his creation , and not lessened by his fall ( which is doubtful or false ) yet can he not exert , or put this power into execution , but when , where , as oft , and in what manner , as god doth send , order , direct , and command him : and could not enter into the herd of swine , until that christ had ordered and commanded him ; nor to touch job or afflict him either in his goods or body , until that god had given him licence and order with express limitation how far he should proceed , and no further . in all which there appeareth nothing at all of his power , but his malice and evil will ; and what was effected , was the hand of the lord , and he but the bare instrument to execute and perform the command . therefore to ascribe to the devil the efficiency of those operations we do not clearly understand , is to allow him a kind of omnipotency , and both to rob god and nature of that which belongeth unto them ; for the almighty doth work whatsoever he pleases both in heaven and earth , and it is he that worketh all in all . and the devil is but as gods executioner to fulfil his will in tempting men , and punishing the wicked , and can act nothing but as god commands him , except the acts of his wicked and depraved will ; for he is with all his angels delivered into chains of darkness to be reserved unto judgment . to this purpose there is a very true and christian saying of st. augustine in these words : diabolus plerumque vult nocere , & non potest , quia potestas ista est sub potestate : nam si tantum posset nocere diabolus quantum vult , aliquis justorum non remaneret . . the last rule i shall observe is , that men , if they mean to profit by reading controversies of this nature , they must prudently and deliberately consider the design that authors have had in writing . for though it be the general pretence of all , that they write to confute errours , and to maintain truth , yet very few in disputes of this nature have sincerely performed this pretended end . for some have written ( as we shall hereafter make manifest in due place ) upon designed purpose , thereby to establish some points in their corrupted and superstitious religion . some because of their own lucre and profit arising by the upholding of these opinions of the great power and performances of witches , as did all the inquisitors and their adherents , having a share in the condemned witches goods . others have written in these subjects meerly for ostentation and vain-glory , to get a name that they were learned and able persons : of all which the judicious readers ought to beware of , and to consider . there is another main scandal that witchmongers usually ( especially of late ) cast upon those that oppose their gross , impious , and blasphemous opinions ; but i cannot seasonably give answer unto it , untill i have laid down the state of the question , upon which the substance of this treatise is grounded , and therefore shall proceed to its explication . chap. ii. of the notion , conception , and description of witches and witchcraft , according to divers authors , and in what sense they may be granted , and in what sense and respect they are denied . those that are masters in ethicks teach us , that every vertue hath on either side one vice in the extreme , and that vertue only consists in the mean , which how hard that mean is to be kept in any thing , the writings and actions of the most men do sufficiently inform us . this is manifest , that not many years ago the truth of philosophy lay inchained in the prisons of the schools , who thought there was no proficiency to be made therein , but only in their logical and systematical ways : so that ( in a manner ) all liberty was taken away both in writing and speaking , and nothing was to be allowed of that had not the seal of academick sanction . and now when philosophy hath gotten its freedom , to expatiate through the whole sphere of nature , by all sorts of inquiries and tryals , to compleat a perfect history of nature , some are on the other hand grown so rigid and peremptory , that they will condemn all things that have not past the test of experiment , or conduce not directly to that very point , and so would totally demolish that part of academick and formal learning that teacheth men method and the way of logical procedure in writing of controversies , and handling of disputes . whereas what is more necessary and commendable for those that treat of any controverted point in writing or in other disputations , than a clear and perspicuous method , a right and exact stating of the question in doubt , defining or describing the terms that are or may be equivocal , and dividing the whole into its due and genuine parts , distinguishing of things one from another , limiting things that are too general , and explaining of every thing that is doubtful ? those that would totally take away this so profitable and excellent a part of learning , are not of my judgment , nor can be excused for having run into that extreme that is extremely condemnable . let experimental philosophy have its place and due honour ; and let also the logical , methodical , and formal ways of the academies have its due praise and commendation , as being both exceedingly profitable , though in different respects ; otherwise , in writing and arguing , nothing but disorder and confusion will bear sway . i have premised thus much , because the most of the authors that have treated about this knotty and thorny subject of witches and witchcraft , have been as confused and immethodical as any . for whereas the learned orator cicero tells us , that omnis discursus à definitione debet proficisci ; and that it is also true , that what is not aptly and fitly defined or described , as far as the subject will admit of , is never perfectly understood : yet have the most of these authors ( which are numerous ) laid down no perfect description of a witch or witchcraft , nor explained fully what they meant by that name , notion , or conception . and therefore , lest i become guilty of the same fault , i shall lay down what the most considerable authors that have treated of this subject , do mean or intend by this word witch , and witchcraft , and shall fully explain in what notion or sense i either allow or deny them , and their actions , and that in this order , and in these particulars following . . though an argument taken à denotatione nominis be of little weight or validity , and that the industrious and sharp-witted person galen doth seem to make little account of words , that is , in this respect , when we would only understand the nature of things , yet in another respect he concludeth thus : verùm qui alterum docere volet quae ipse tenet , huic prorsus nominibus propter res uti est opus . now the handling of controversies is chiefly and principally to inform others , and teach them the truth , and to discover errours ; therefore in this respect the explication and denotation of words is exceeding profitable and necessary : and so plato in cratylo tells us : nomen itaque rerum , substantiam docendi discernendique instrumentum est . and it being a manifest truth , that words are but the making forth of those notions that we have of things , and ought to be subjected to things , and not things to words : if our notions do not agree with the things themselves , then we have received false idola or images of them ; but if we have conceived them aright , and do not express them fitly and congruously , then we shall hardly make others understand us aright , nor can clearly open unto them the doctrine that we would teach them . . but to come to the signification and acceptation of the words that those authors , who have magnified and defended the power of witches , have used to express their notions by , we shall find them to be so far fetcht , so metaphorical , and improperly applied , that no rational or understanding man can tell us what to make of them . and if we take the notion , as they do , of a killing and murthering witch , with the rest of the adjuncts , which they couple with it , we shall not be able to find a proper and significative word , either in the hebrew , greek , latine , french , spanish , italian , or high-dutch , but a multitude or a ferrago of words , whereof not one doth properly signifie any such thing , as they would make us believe , by the notion that they maintain of a witch : of which we shall principally note these . . for the hebrew words used in the old testament we shall not mention them here , but afterward , where we speak of the mis-translation of them , and therefore shall pursue them in the latine and other languages . and first they sometimes use the word lamia in the latine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek , which gesner and others tell us doth signifie a terrestrial creature , or a voracious fish , as also a spectrum or phantasm . and this was supposed to be a creature with a face like a woman , and feet like a horse or an ass , such as ( indeed ) neither is , nor ever was in rerum natura , but was only a sigment devised to affright children withal . but if we will believe poetical fables , the romances of philostratus concerning apollonius , or the lying diary of his man damis , we must take it to be a spirit or apparition , such as the greeks called empusae , that went upon one leg , and had eyes that they could take forth , and set in , when they pleased . and such a monstrous fable and lye was a sufficient ground for doting witchmongers to build their incredible stories of the power and actions of witches upon , having no proper word for such a witch as they falsely believe and suppose . though there be a text in the lamentations of jeremiah , that hath given occasion or colour to this vain opinion , especially as the vulgar latine renders it , which is thus : sed & lamiae nudaverunt mammam , lactaverunt catulos suos . filia populi mei crudelis , quasi struthio in deserto . the french render it , the dragons have made bare their breasts : and so have also the italians in their translation retained the words dragon and ostrich ; and also the septuagint render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and luther in his translation hath kept the same words , though the germans call lamia ein 〈◊〉 . but our own translation hath come more near the truth : even the sea-monsters draw out the breast , they give suck to their young ones : the daughter of my people are become cruel like the ostriches in the wilderness . and arias montanus gives it thus : etiam draco — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tannin ( which signifieth a dragon , serpent , whale , or other sea-creatures ) solverunt mammam , lact averunt catulos suos : filia populi mei in crudelem , veluti ululae in deserto . but none hath come up close to the mark but junius and tremellius , who render the place thus : etiam phocae praebent mammam , lactant catulos suos , quomodo filia populi , mei , propter crudelem inimicum , est similis ululis in deserto . and the notes upon the place do make it plain : vox quidem hebraea latè patet , significans serpentes & reptilia magna , sive terrestria sive aquatilia ; sed cùm non omnium reptilium sint mammae , neque aquaticorum sint ii quos propheta vocat catulos ; necesse fuit hunc locum ad phocas , id est marinos vitulos accommodari , qui à natura sint quasi amphibii . nam draconibus accommodari non potest , cùm volucrium solus vespertilio mammas habeat : serpentium terrestrium nulla species mammata est , ac proind● haec ad marinum istud genus referri debent . . another far fetcht and improperly applied name to witches , is strix , and so some authors call them striges ; when as the word strix doth properly signifie a nocturnal bird , à stridendo sic dicta , that do use to suck the dugs of goats , and also of young children , which we shall shew hereafter to be a truth , and no fable , as ovid saith , nocte volant , puerósque petunt nutricis egentes , et vitiant cunis corpora rapta suis. carpere dicuntur lactentia viscera rostris , et plenum poto sanguine guttur habent . est illis strigilis nomen ; sed nominis hujus causa , quòd horrendâ stridere nocte solent . this is that sort of bird that gesner calleth caprimulgus , and the greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the germans rachtvogel or rachtraven , the hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lillith , as is said in isaiah : quin & ibi subitò quievit strix ( seu lamia ) & invenit sibi requiem . it is taken to be a kind of owl , litter bigger than an ousel , and less than a cuckow , they are blind upon the day , and flye abroad upon the nights , making an horrible noise , and were to be found about rome , helvetia , and crete or candy , and do certainly suck the dugs of goats , that thereby they waste away and become blind . and that they are also sometimes found in denmark , that learned physician and laborious anatomist bartholinus doth make manifest , and that they do suck the breasts or navils of young children . now what affinity hath this to a witch or witchcraft ? but that witchmongers would bring in any allusion or metaphor , though never so impertinent or incongruous ? for if it were transferred to the actions of witches , yet as calepine tells us : ab hujus avis nocumento striges appellamus mulieres 〈◊〉 fascinantes suo contactu , & lactis mammarúmque oblatione . so that if the assimulation were proper in any proportion or particular , those women they do account witches , do but hurt the little children with the virulent steams of their breath , and the effluviums that issue from their filthy and polluted bodies , and so wrought by contact and contrectation , by which the contagious poyson is conveyed , but not by witchcraft . . there is another word that they apply to witches , as insignificant and improper as the other , and that is sortilegus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a teller of fortunes by lots or cuts : and lambertus danaeus , who in other things was a judicious and learned person , yet doted extremely about this opinion , calling a witch sortiarius , deriving it from sortilegus , which the french call sorcier . now what affinity or congruity hath casting or using of lots with that which these men call witchcraft ? surely none at all . for though lots may , like the best things , be abused and wrested to a vain or evil end , yet are they not altogether evil , but that a civil and lawful use may be made of them , as is manifest this day at the famous city of venice , where their chief officers are chosen by them . and also there hath been a godly and divine use made of them even by the apostles themselves , in the deciding of the election of barsabas and matthias , upon the latter of which the lot fell , and so he was numbred with the eleven apostles . and solomon tells us , the lot is cast into the lap , but the whole disposing thereof is of the lord. and sure these men were at a loss to find a suitable word to fix upon these creatures , to whom they ascribe such impossible and incredible actions , when they were fain to bring this appellation of sortilegus , that hath no kinship at all with such witches , as they mean and intend . . sometimes they call them by the name saga , which signifieth no more than a wife and subtil woman , being derived à sagiendo to perceive quickly , or to smell a thing quickly forth , which the germans call enhold , which is no more than malevolus , or evilwilled . . they use the word venefic●s , venefica , and veneficium , and this in its proper signification and derivation from the latine , doth import no more than a poysoner , or to make poyson , venenum sacere , and so might perhaps be given unto them , because by tradition they had learned several ways to poyson secretly and strangely , as doubtless there may be divers hidden and not ordinarily known ways ( as we shall shew hereafter ) by which either by smelling , tasting , touching ( and it may be by sight ) they could kill and destroy , though the means they used , and the effects produced , were meerly natural ; yet because the manner was very occult and unperceivable , it was through ignorance and want of due inspection into the matters accounted diabolical ; when there was no more of a devil in the business , than is in a thief or murtherer , but only in the use and application , which is to steal , kill , or destroy . and this , though now improperly and abusively called witchcraft , doth but signifie poysoning , and so the french call it empoisonnement , and the italians veneficio or avenenatione , and the germans bergifftung , which all amount to one purpose . and this veneficium or poysoning the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medicamentum v l venenum ; for sometimes it was taken in the better sense for a curing and healing medicine ; and sometimes in the worse for poyson that did kill or destroy . neither can it be found in any greek author to signifie any more , than such men or women that used charms and incantations , and were believed by the vulgar to effect strange things by them , when in truth and indeed they effected nothing at all but by natural means and secret poysons , and from thence had these names . and the poets spoke of them to adorn and imbellish their poems withal , according to common opinion ; not that either they themselves believed the things to be so done , as the vulgar believed , nor to give credit to such false fables and impossibilities ; but to make their poems more delectable and welcome to the common people , who are usually taken with such fond romantick stories and lyes . but after the year . when the spanish inquisitors , the popish doctors and writers had found the sweetness and benefit of the confiscated goods of those that they had caused to be accused and condemned for witches , in their sense then these words either in the greek or latine were wrested to signifie a witch that made a visible and corporeal league with the devil , when in the true sense of them they did but signifie a secret poysoner . so that all things were hurried , though never so improper and dissonant , to be made serviceable to their filthy lucre and avaritious self-endedness . templum venale deúsque . . lastly , for withcraft they used the latine fascinum and fascinatio , and so they called a witch fascinator and fascinatrix , and this the greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fascinum , fascinatio , also invidia , odium , seu invidentia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à fascinando , seu oculis occidendo : the germans call it zaubery , and berzauberung , and sometimes ●erwerk ; the french ensorcellement and sorcelerie ; the italians lestrigare & amaliare , amaliamento ; the belgicks ber●venge : the saxons called them and it ●icce and 〈◊〉 , from whence we have the name witch and withcraft , that signified saga , venefica , lamia , and fascinum , magia , incantatio , fascinatio , praestigium : of which ( because we shall have occasion to speak more of it hereafter ) we shall here only note these few things . . it is taken sometimes for envy and malice , because those that were supposed to use fascination , did direct it to one creature more than another through their envious minds , as may be perceived by some few authors : and so was accounted a kind of eyebiti●g ; whereby ( as the vulgar believed ) children did wax lean , and pined away , the original whereof they referred to the crooked and wry looks of malicious persons , never examining the truth of the matter of fact , whether those children that pined away , had any natural disease or not , that caused that macilency or pining away ; nor considered , whether or no there was any efficiency in the envy or wry looks of those malicious persons , but vainly ascribed effects to those things that had in them no causality at all to produce such effects . . sometimes this kind of fascination was ascribed to the sore or infected eyes of those that were accounted causers of hurt thereby in others , and in this sense virgil saith : nescio quis teneros oculus mihi fascinat agnos . and by this no more could be understood , but that those that had infected and sore eyes might infect others , and this was nothing but contagion , or corrupt steams issuing from one body to another , which may happen in many diseases , as is manifest by the writings of divers learned physicians , as in bodies infected with the plague , french pox , leprosie , ophthalmies , and such like . . sometimes fascination is taken for some kind of incantation , that by virtue of words or charms doth perform some strange things ; but concerning this there is such incertainty of the opinions of the learned , some flatly denying that words or charms have in them any natural efficacy at all ; others as strongly affirming it , that of this point it is very difficult to make a clear determination : and therefore we shall say but this of it here , that the angelical doctor did conclude well in this particular , in these words : ad sciendum autem quid sit fascinatio , sciendum est quòd secundùm glossam fascinatio propriè dicitur ludificatio sensus , quae per artes magic●s fieri consuevit , put● , cum hominem facit aspectibus aliorum apparere leonem , vel cornutum , & hujusmodi . having been thus large in considering the names and denomination given to those persons that are esteemed witches , and finding them to be so improper , impertinent , various , and uncertain , let us now proceed to the notion and acceptation of witchcraft and witches , to try if in that we can find any more certainty or consonancy , and herein we shall produce some of the chief descriptions that are given of them by several authors ; for to quote all would be tedious and superfluous . those that are or may be accounted witches we rank in these two orders . . those that were and are active deceivers , and are both by practice and purpose notorious impostors , though they shadow their delusive and cheating knaveries under divers and various pretences ; some pretending to do their feats by astrology ( which is a general cheat as it is commonly used ) some by a pretended gift from god , when they are notoriously drunken , debauched , and blasphemous persons , such as of very late years was the cobler that lived upon ellill moor , named richmond , and divers others that i could name , but that in modesty i would spare their reputations : some by pretending skill in natural magick , when indeed they can hardly read english truly ; some by pretending a familiar spirit , as one thomas bolton near knaresborough in york-shire , when indeed and in truth they have no other familiar but their own spirit of lying and deceiving : some by pretending to reveal things in crystal-glasses or beryls , as was well known to be pretended by doctor lamb , and divers others that i have known . and some by pretending to conjure and call up devils , or the spirits of men departed ; and some by many other ways and means that are not necessary to be named here ; for errour and deceit have a numerous train of followers and disciples . and the existence of such kind of witches as these ( if you will needs call them by that name , and not by their proper titles , which are , that they truly are deceivers , cheaters , couseners , and impostors ) i willingly acknowledge , as having been , and are to be found in all ages , and these sorts are also acknowledged by wierus , mr. scot , johannes lazarus gutierius , tobias tandlerus , hieronymus nymannus , martinius biermannus , and all the rest , that notwithstanding did with might and main oppose the gross tenent of the common witchmongers . and of this sort were all those several differences of diviners , witches , or deceivers named in the scriptures , as mr. ady hath sufficiently declared in this passage , which we shall transcribe . a witch is a man or woman that practiseth devillish crafts of seducing the people for gain , from the knowledge and worship of god , and from the truth , to vain credulity ( or believing of lyes ) or to the worshipping of idols . and again he saith : witchcraft is a devillish craft of seducing the people for gain , from the knowledge and worship of god , and from his truth , to vain credulity ( or believing of lyes ) or to the worshipping of idols . that it is a craft truly so called , and likewise that it is for gain , is proved act. . , . the maid that followed paul crying , brought in her master much gain ; and that it is a craft of perverting the people , or seducing them from god and his truth , is proved act. . , . elimas the sorcerer laboured to pervert the deputy from the faith. so likewise act. . , , . it doth more plainly prove all these words : and there was a man before in the city called simon , which used witchcraft , and bewitched the people of samaria , saying , that he himself was some great man , to whom they gave heed from the least to the greatest , saying , this man is the great power of god , and gave heed unto him , because that of long time he had bewitched them with sorceries . how bewitched them with sorceries ? that is , seduced them with devillish crafts : ( as the greek and also tremelius latine translation do more plainly illustrate . ) in this sense speaketh paul to the galatians . . o foolish galathians , who hath bewitched you , that you should not obey the truth ? and that a witch or witchcraft is taken in no other sense in all the scripture , it appeareth by the whole current of the scriptures , as you may see in this book . but against this mr. glanvil and the rest of his opinion will object and say , that it is hard and severe that cheaters and impostors should be ranked with inchanters , and such as converse with devils and with idolaters , and that of this it is hard to give a reason . to this we shall give this full responsion . . we are to consider in what precise respect actions are in sacred writ called sinful and wicked , and wherefore they have such severe punishments annexed unto them , and we shall find that this is not ratione medii vel actûs , sed finis . as for instance and illustration : we shall find that the law was peremptory in point of adultery , which saith : if a man be found lying with a woman married to an husband , then they shall both of them dye . now the act of copulation , as it is an act , is all one with a lawful wife , and with the wife of another man ( that is , one generically considered ) and yet the one is lawful , as agreeing with gods law and ordinance , and the other is unlawful , sinful , wicked , and therefore to be punished with death , because it is an aberration from the divine ordinance , and contrary to the command of god , who saith , thou shalt not commit adultery . so though the things committed by these persons , were or might be performed by natural or artificial means , that simply in themselves were not sinful , or so severely punishable , yet were they evil in regard of the end , which was to deceive and seduce the people to idolatry . . therefore the true and punctual reason why these persons ( termed witches or diviners ) are by the law of god so severely to be punished , is , because they drew the people to idolatry , the thing that god most hateth , and against which he hath pronounced the most severe and terriblest judgments of all . nay these people were the very false prophets , especially of one sort , and the very priests to the idols , as is manifest in the wicked and filthy idolatry of all sorts set up and practised by manasses , even all the sorts ( or the most of them ) mentioned in the scriptures . and god declareth himself to be a jealous god , and that he will not give his glory to another , but is the only lord god , and him only we ought to serve ; and therefore will most severely punish those that attribute that unto idols , that is only proper unto himself : and for this cause , and upon this ground are all those terrible comminations used in the scriptures , and especially against this sort of people , who were the chief instruments of promoting idol-worship , ascribing the power of a deity unto them , when the prophet tells us , their idols are silver and gold , the work of mens hands ; they have mouths , but they speak not ; eyes have they , but they see not ; they have ears , but they hear not ; noses have they , but they smell not ; they have hands , but they handle not ; feet have they , but they walk not , neither speak they through their throat , neither is there any breath in their mouths . . that many great and abstruse things may be lawfully done by natural magick , is well known to the best naturalists , and how great feats may be performed by the mathematicks and mechanical arts , are well known to the learned ; and that there is and may be a lawful use of astrology , and many things may be foretold by it , few that are judicious are ignorant ; that the prognosticks in the art of medicine are necessary , and of much use and certainty , all learned physicians know very well ; that observing of times , and many other such like things may for divers respects be lawfully practised . but if all or any of these be used to draw people to idolatry , and their strange effects ascribed unto dumb and dead idols , then what horrible sin and abomination were this , and no punishment could be too heavy for it . and so it is in the case of these sort of people called witches or diviners , they perswaded the multitude , that their false gods ( or rather devils ) in their idols , could foretel life or death , and so led the people a whoring after them , as abaziah sent to inquire of the god of ekron , whether he should recover or not , and therefore he had that sharp judgment , that he should not come down from that bed whither he was gone up , but should surely dye . and did not the priests of baal ( which were the same rabble named deut. . , , , , &c. ) obstinately labour to make ahab and all the people believe , that the gods ( or devils ) that they worshipped in their idols , could and would answer by fire , and pertinaciously persisted in their obstinacy , cutting themselves with knives and lancets from morning until the time of the offering of the evening sacrifice , and yet nothing was effected ? so that they were justly guilty of that punishment which they received , which was death , for ascribing that to a dead idol , that none could perform , but the only true god of israel , and yet in the mean time could neither by their own skill , nor the skill of their idols foresee that sudden death that fell upon them : which punishment fell deservedly upon them , for labouring to deceive the people , and confirm them in idolatry , in ascribing that unto a dead stock , which was only in the power of the almighty to perform . so if all those sine knacks and neat tricks that athanasius kircher performed at rome by the help and means of the loadstone , and mentioned in his book de arte magnetica , had been by him ascribed unto some saint , thereby to have drawn the people to the adoration of that saint , and so to idolatry , it had been active imposture , deceit , and knavery in him , and he might justly have been inrolled in the catalogue of these witches or diviners , and had really been an active impostor , as they were , and so had deserved the same punishment : when on the contrary for ascribing effects unto their true and proper causes , and clearly shewing the manner and means of producing those effects , he hath justly deserved the title of a learned and honest man. and though a common hocus pocus man , or one that playeth tricks of leger-de-main or slight of hand , to get a livelihood by , do labour to make the ignorant multitude believe that he doth his feats by virtue of his barbarous terms or non-significant words , or by the help of some familiar spirit ; must therefore a prudent or learned person believe the same , and not labour to understand that those pretences are but used the better to deceive the senses of the beholders , and so that pretence but a cheat and imposture ? . we affirm that all these mentioned in the scriptures ( nay , and that the priests attending all the so famoused oracles ) were but meer cheaters and impostors , and that for these reasons . . they could not be , nor were ignorant that all their numerous idols were but the works of mens hands , and that they could not of themselves move , see , hear , smell , or breathe , much less eat and drink ; and therefore were notorious cheaters and impostors in labouring to make the people believe the contrary . . they could not be ignorant but what answers were given , and what acts were done , were performed by themselves , and not by the idols , and yet they laboured to make the people believe the contrary , as the bramines and priests do to this day all over the eastern parts of asia , and in many other places , and so must needs be notorious knaves and cheaters ; because , as isaiah saith , with part of the wood whereof he hath made himself an idol , he maketh a fire and warmeth himself . . they could not be ignorant that their idols could not , nor did declare any thing truly that was to come , but what answers were given , or divinations were uttered , were of their own devising and invention , and no other devil in the case , but diabolical inspirations in their minds . and this is manifest by their pitiful shuffling equivocations ( especially of all the oracles ) their responsions being always ambiguous , and bearing a double sense , which caused cardan to say : oracula , si non essent ambig● , non essent oracula . and commonly ( if not always ) they were given in the favour of those that gave the largest gifts , which made demosthenes say , that the oracle at delphos did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it always spoke in favour of philip and his proceedings . and it was with the oracles , as with the temple of neptune , all the offerings of those that escaped shipwrack were preserved , and to be seen ; but of those that had suffered shipwrack , there was no memorial nor knowledge of their number : so , many have noted some few hits of the oracles , but few have noted their misses , which doubtless were far the greater number . for so it is here in this north country with our figure-flingers and pretended conjurers , piss-prophets , and water-witches , that if they hit once , it is cryed up and told every where ; but if they erre an hundred times , it is soon buried in silence and oblivion , and one fool will not take warning at anothers being cheated and deceived . and that their idols did not , nor could declare truly what was to come , is manifest by the prophet who saith : let them bring them forth ( that is , their idols ) and shew us what shall happen : let them shew the former things what they be , that we may consider them , and know the latter ●nd of them ; or declare us things for to come . shew the things that are to come hereafter , that we may know that ye are gods : yea do good or do ●vil , that we may be dismayed , and behold it together . yet these miserable , cheating , dissembling wretches that would have had the multitude to have believed , that their idols could have foretold truly almost any thing ; yet neither their idols , nor the gods ( or devils ) they pretended to be in them , nor themselves could foretel or foresee their own destruction , as is manifest in the prophets of baal in the time of elijah , who went up to mount carmel to advance the worship and power of their idols , but did not foresee it should be all their destructions and deaths . doubtless those that in the book of daniel are called wise-men , magicians , astrologers , sorcerers , and chaldeans were endowed with much rare knowledge , both in respect of nature and art : for if their knowledge had been diabolical , without question daniel would hardly have interceded for them , yet could they not reveal what the kings dream was that was gone from him , nor foresee that they run the hazard of their lives ; but did conclude that none other could shew it , except the gods whose dwelling is not with flesh . . in matters of fact it appeareth , that they were active deceivers and deluders , as is manifest when pharaoh had dreamed two dreams , that he called and sent for all the magicians and wise-men of egypt ; but they could not interpret them unto him . junius and tremelius render it : omnes magos aegypti , & omnes sapientes ejus . the vulgar latine ( or that which is improperly called st. hieromes translation ) gives it : misit ad omnes conjectores aegypti , cunctôsque sapientes . and these doubtless pharaoh would not have sent for , but that either upon his own knowledge he knew that they professed the ability of the interpretation of dreams , and ( perhaps ) as the sequel shewed , greater matters ; or else upon common repute , or relation of others , and that must needs arise from their own profession of the knowledge of such abstruse matters : and so of necessity must have pretended greater matters , than when they came to tryal they were able to perform , and so must needs be impostors . and the woman at endor ( falsely called a witch , or a woman that had a familiar spirit , when in the hebrew she is only called the mistress of the bottle , as we shall manifest hereafter ) must needs be a deceiver and impostor , because she pretended to bring up whomsoever saul desired , which was a thing absolutely not in her power , as i shall undeniably prove afterwards . and notwithstanding the stories of eusebius , and the strong endeavours of doctor hamond to make it good , that simon magus was a person that had peculiar and corporeal converse with the devil , and by that league and converse could perform strange and wonderful things ; yet was he but a notorious impostor , as appeareth by two reasons . . the text saith , that he gave out that himself was some great one , that is , that he had great skill , and was able to perform wonderful things . this sheweth his presumption and pretence , the certain badge of a deceiver and cheater . . but could do little , except some petty jugling tricks of leger-de-main , confederacy , and the like ; because he wondred , or was amazed , beholding the miracles and signs which were done , and those were , that unclean spirits , crying with loud voice , came out of many that were possessed with them : and many taken with palsies , and that were lame , were healed . now if he had been any great magician , or could have performed any great things , he could not have so much wondred at those things that philip wrought : or if he could have flown in the air , as eusebius ( or those that have foisted such incredible lyes into his writings ) pretendeth , then he need not have been so amazed at the miracles and signs that the apostles wrought , nor to have offered to have bought the gift of bestowing the holy ghost , but only because he was a notorious dissembler and impostor . and if he had been in league with the devil , surely he might have cast forth devils by the power of belzebub the prince of devils : all which do plainly conclude him to be an absolute cheater and impostor . and the story of bel and the dragon ( though but an apocryphal pi●ce , yet very ancient , and of sufficient credit as to matter of fact ) doth evidently demonstrate , that these sort of people were abominable cheaters and impostors , and were not endowed with any supernatural power , nor had assistance of any visible demon , but only the devil of deceit and cousenage in their own breasts , and so were , as cardan saith , carnales daemones ipsis daemonibus callidiores . . and though by the laws of our own nation these kind of people were to be severely punished , as appeareth by the statute jac. cap. . yet had they respect in that act , not only to the punishment in respect of what these persons could or did do , but also in regard of their being impostors and deceivers of the people ; for so the lord chief justice sir edward cook , the best expositor of law that hath written in our language , doth expound it in these words . the mischiefs before this part of this act were : that divers impostors , men and women , would take upon them to tell or do these fine things here specified , in great deceit of the people , and cheating and cousening them of their money or other goods : therefore was this part of the act made , wherein these words [ take upon him or them ] are very remarkable . for if they take upon them , &c. though in truth they do it not , yet are they in danger of this first branch . . and whereas in the objection mr. glanvil mentioneth converse with devils , if he mean mental , internal , and spiritual converse , such as murtherers , adulterers , thieves , robbers , and all wicked persons have with satan , we grant it ; for so had the jews and the high priests in conspiring and acting to put our blessed saviour to death : it was their hour , and the power of darkness . but if he mean a visible and corporeal converse , then we plainly affirm that there is not , nor can be any such , whereby any such strange things ( as witchmongers fondly and falsely believe ) can be performed or effected . therefore by way of conclusion in this particular , we grant that there are many sorts of such kind of witches , as for gain and vain-glory do take upon them to declare hidden and occult things , to divine of things that are to come , and to do many wonderful matters , but that they are but cheaters , deceivers , and couseners . . and as there are a numerous crew of active witches , whose existence we freely acknowledge ; so there are another sort , that are under a passive delusion , and know not , or at least do not observe or understand , that they are deluded or imposed upon . these are those that confidently believe that they see , do , and suffer many strange , odd , and wonderful things , which have indeed no existence at all in them , but only in their depraved fancies , and are meerly melancholiae figmenta . and yet the confessions of these , though absurd , idle , foolish , false , and impossible , are without all ground and reason by the common witchmongers taken to be truths , and falsely ascribed unto demons , and that they are sufficient grounds to proceed upon to condemn the confessors to death , when all is but passive delusion , intrinsecally wrought in the depraved imaginative faculty by these three ways or means . . one of the causes that produceth this depraved and passive delusion , is evil education ; they being bred up in ignorance , either of god , the scriptures , or the true grounds of christian religion , nay not being taught the common rules of morality , or of other humane literature ; but only imbibing and sucking in , with their mothers and nurses milk , the common gross and erroneous opinions that the blockish vulgar people do hold , who are all generally inchanted and bewitched with the belief of the strange things related of devils , apparitions , fayries , hobgoblins , ghosts , spirits , and the like : so that thereby a most deep impression of the verity of the most gross and impossible things is instamped in their fancies , hardly ever after in their whole life time to be obliterated or washt out : so prevalent a thing is custom and institution from young years , though the things thus received , and pertinaciously believed , and adhered unto , are most abominable falsities and impossibilities , having no other existence but in the brains and phantasies of old , ignorant , and doting persons , and are meerly muliercularum & nutricum ▪ terriculamenta & figmenta , and therefore did seneca say : gravissimum est consuetudinis imperium . and that this is one main cause of this delusion , is manifest from all the best historians , that where the light of the gospel hath least appeared , and where there is the greatest brutish ignorance and heathenish barbarism , there the greatest store of these deluded witches or melancholists are to be found , as in the north of scotland , norway , lapland , and the like , as may be seen at large in saxo grammaticus , olaus magnus , hector boetius , and the like . . but when an atrabilarious temperament , or a melancholick complexion and constitution doth happen to those people bred in such ignorance , and that have suckt in all the fond opinions that custom and tradition could teach them , then what thing can be imagined that is strange , wonderful , or incredible , but these people do pertinaciously believe it , and as confidently relate it to others ? nay even things that are absolutely impossible , as that they are really changed into wolves , hares , dogs , cats , squirrels , and the like ; and that they flye in the air , are present at great feasts and meetings , and do strange and incredible things , when all these are but the meer effects of the imaginative function depraved by the fumes of the melancholick humor , as we might shew from the writings of the most grave and learned physicians ; but we shall content our selves with some few select ones . . that distemper which physicians call lycanthropia , is according to the judgment of aetius and paulus , but a certain species of melancholy , and yet they really think and believe themselves to be wolves , and imitate their actions : of which johannes fincelius in his second book de mirac . giveth us a relation to this purpose . that at padua in the year . a certain husband-man did seem to himself a wolf , and did leap upon many in the fields , and did kill them . and that at last he was taken not without much difficulty , and did confidently affirm that he was a true wolf , only that the difference was in the skin turned in with the hairs . and therefore that certain , having put off all humanity , and being truly truculent and voracious , did smite and cut off his legs and arms , thereby to try the truth of the matter ; but the innocency of the man being known , they commit him to the chirurgions to be cured , but that he dyed not many days after . which instance is sufficient to overthrow the vain opinion of those men that believe that a man or woman may be really transformed or transubstantiated into a wolf , dog , cat , squirrel , or the like , without the operation of an omnipotent power , as in lots wife becoming a pillar of salt ; though st. augustine was so weak as to seem to believe the reality of these transformations : of which we shall have occasion to speak more largely hereafter . . another story we shall give from the authority of that learned physician nicolaus tulpius of amsterdam to this effect . a certain famous painter was for a long time infected with black choler , and did falsely imagine that all the bones of his body were as soft and flexible , that they might be drawn and bended like soft wax . which opinion being deeply imprinted in his mind , he kept himself in bed the whole winter , fearing that if he should rise , they would not bear his weight , but would shrink together by reason of their softness . that tulpius did not contradict him in that fancy , but said that it was a distemper that physicians were not ignorant of , but had been long before noted by fernelius , that the bones like wax might be softned and indurated , and that it might be easily cured , if he would be obedient : and that within three days he would make the bones firm and stable , and that within six days he would restore him to the power of walking . by which promises it was hard to declare , how much hope of recovering health it had raised up in him , and how obedient it made him . so that with medicines proper to purge the atrabilarious humour within the time appointed , he was at the three days end suffered to stand upon his feet , and upon the sixth day had leave given to walk abroad : and so found himself perfectly sound afterwards ; but did not perceive the deceit in his phantasie , that had made him lye a whole winter in bed , though he was no stupid , but an ingenious person in his art , and scarce second to any . . thomas bartholinus the famous anatomist , and physician to frederick the third king of denmark , tells us these things : that it is the property of melancholy persons to fear things not to be feared , and to feign things quae nec picta usquam sunt , nec scripta . a plebeian ( he saith ) with them abounding with melancholy blood did imagine that his nose was grown to that greatness , that he durst not go abroad , for fear it should be hurt or justled upon by those he met . and that a famous poet at amsterdam did believe that his buttocks were of glass , and feared their breaking , if he should sit down . another old man of prime dignity did suspect that he had swallowed a nail , which being lost , he could no where find , and thought himself much tortured by its being fixed in him . but was restored to his health , by having a vomit given , and the physician conveying a nail into the matter that he cast up . and that a certain man in england would not make water , for fear that all the blood in his body should have passed forth by that passage , and therefore straitly tyed the yard with a thred for some days , which swelling he was not far from death , but that his brother by force untyed it . the books of physicians are very full with such relations , and we in our practice have met with divers as strange as these , and cured them . also he tells us this : a certain student of a melancholick constitution , distracted with grief for the death of a sister , and wearied with lucubrations , did complain to ( bartholinus ) of the devil haunting of him : and did affirm that he felt the evil spirit enter by his fundament with wind , and so did creep up his body until it possessed the head , lest he might attend his prayers and meditations with his accustomed devotion , and that it did descend and go forth the same way , when he bent himself to prayers , and reading of sacred books . before these things he used to be filled with unheard of joy from his assiduous prayers and watching , that also he had heard a celestial kind of musick , and therefore despising all mortal things , he had distributed all things to the poor ; but that now piety waxing cold by too much appetite after meat , and his brain troubled with that wind , that he had heard a voice of one in his brain upbraiding him with blasphemy , and that he felt hands beating , and a stink passing before his nose . by all which bartholinus guessed , that it was hypochondriacal melancholy , and by good counsel , proper physick , merry company , and rightly ordering of him , he was perfectly cured . . to these we will only add this that is related by marcellus donatus , physician to the duke of mantua and montferrat , to this purpose . that he knew a noble countess of their city , that did most earnestly affirm , that she was made sick by the witchery and incantation of a certain ill-minded woman ; which was apprehended by a learned physician to be , notwithstanding her fancy , nothing else but hypochondriacal melancholy , which he cured by giving her proper medicaments to purge that humour , and ordering her waiting-maid to put into the matter she voided nails , feathers , and needles ; which when with a glad countenance she had shewed to her mistress , she presently cryed out that she had not been deceived , when she had referred the cause of her disease to witchcraft , and afterwards did daily recover more and more . . and as ignorance and irreligion meeting with a melancholick constitution , doth frame many persons to strange fancies both of fear and credulity : so when to these is added the teachings of those that are themselves under a most strong passive delusion , then of all others these become most strongly confident that they can perform admirable things . as when a person hath by education suckt in all the grossest fables and lyes of the power of witches and familiar devils , and therein becometh extremely confident , heightned with the fumes of black choler , and so thinks , meditates , and dreameth of devils , spirits , and all the strange stories that have been related of them , and becometh maliciously stirred up against some neighbour or other : and so in that malicious and revengeful mind seeketh unto , and inquireth for some famed and notorious witch , of whom they believe they may learn such craft and cunning , that thereby they may be able to kill or destroy the persons or goods of those that they suppose have done them injuries . then meeting with some that are strongly deluded , and confidently perswaded , that they have the company and assistance of a familiar spirit , by whose help they believe they can do ( almost ) any thing , especially in destroying men or cattel , they are presently instructed what vain and abominable ceremonies , observances , unguents , charms , making of pictures , and a thousand such fond , odd fopperies they are to use , by which they believe they can do strange feats . and from this do proceed their bold and confident confessions of lyes and impossibilities , that notwithstanding have abused so many to take them for certain truths : so that according to the proverb , popery and witchcraft go by tradition : and we shall find none of these deluded witches ( if they must be so called ) but they have been taught by others , that thought themselves to be such also . and this is a truth , if we may trust the confession of alizon denice at the bar at lancaster , who saith thus : that about two years agone her grandmother called elizabeth sotheres , alias dembdike , did ( sundry times in going or walking together , as they went begging ) perswade and advise this examinate to let a devil or a familiar appear to her , and that she this examinate would let him suck at some part of her , and she might have and do what she would . but besides these two sorts of witches , whose existence we deny not , there is an acceptation of the word witch in another sense , the existence of which i absolutely deny , and that is this according to mr. perkins . a witch is a magician , who either by open or secret league wittingly and willingly consenteth to use the aid and assistance of the devil in the working of wonders . but the full description and notion that the common witchmongers give a witch is this . that a witch is such a person to whom the devil doth appear in some visible shape , with whom the witch maketh a league or covenant , sometimes by bond signed with the witches blood , and that thereby he doth after suck upon some part of their bodies , and that they have carnal copulation together , and that by virtue of that league the witch can be changed into an hare , dog , cat , wolf , or such like creatures ; that they can flye in the air , raise storms and tempests , kill men or cattel , and such like wonders . this notion of a witch may be gathered from the writings of these persons , delrio the jesuit , bodinus , jacobus springerus , johannes niderus , bartholomeus spineus , paulus grillandus , lambertus danaeus , hemmingius , erastus , sennertus , and many others . as also from the writings of our own country-men , mr. perkins , mr. bernard of balcombe , the author of the book called demonology , mr. ga●le , mr. giffard , and divers others , who have from one to another lickt up the vomit of the first broacher of this vain and false opinion , and without due consideration have laboured to obtrude it upon others . yet was it in a manner rejected by the most of the learned , who had duly weighed the matter , and read the strong and convincing arguments of wierus , tandlerus , nymannus , biermannus , gutierrius , mr. scot , and the like , until of late years dr. casaubon and mr. glanvil have taken up weapons to defend these false , absurd , impossible , impious , and bloody opinions withal , against whose arguments we now principally direct our pen , and after the answering of their groundless and unjust scandals , we shall labour to overthrow their chief bulwarks and fortifications . chap. iii. the denying of such a witch as is last described in the foregoing chapter , doth not infer the denying of angels or spirits . apparitions no warrantable ground for a christian to believe the existence of angels or devils by , but the word of god. having declared in what sense and acceptation we allow of witches , and in what notion we deny them , lest we be misunderstood we shall add thus much : that we do not ( as the schools speak ) deny the existence of witches absolutè & simpliciter , sed secundùm quid , and that they do not exist tali modo , that is , they do not make a visible contract with the devil , he doth not suck upon their bodies , they have not carnal copulation with him , and the like recited before , and in these respects , and not otherwise , did wierus , gutierrius and mr. scot deny witches , that is , that neither they nor their supposed familiars could perform such things as are ascribed unto them . and that dr. casaubon and mr. glanvil should charge those that hold this opinion with atheisth or sadducism , is to me very strange , having no ground , connexion , or rational consequence so to do : yet doth dr. casaubon affirm it in these words : now one prime foundation ( saith he ) of atheism , as by many ancient and late is observed , being the not believing the existence of spiritual essences , whether good or bad , separate , or united , subordinate to god , as to the supreme and original cause of all ; and by consequent the denying of supernatural operations : i have , i confess , applied my self , by my examples , which in this case do more than any reasoning , and ( the authority of the holy scriptures laid aside ) are almost the only convincing proof . and mr. glanvil is so confident ( i might justly say impudent ) that he styled his book , a blow at modern sadducism , which , i confess , is so weak a blow , and so blindly levell'd , and so improperly directed , that i am sure it will kill or hurt no body : and tells us this boldly and roundly . and those that dare not bluntly s●y , there is no god , content themselves , ( for a fair step and introduction ) to deny there are spirits or witches . which sort of i●fidels , though they are not ordinary among the meer vulgar , yet are they numerous in a little higher rank of understandings . and those that know any thing of the world , know that most of the looser gentry , and the small pretenders to philosophy and wit , are generally de●iders of the belief of witches and apparitions . and the whole design of his book is to prove those men to be guilty of sadducism , that deny the existence of witches understood in his sense , and this we oppose , and the state of the question we lye down thus . that the denying the existence of angels or spirits ; or the resurrection , doth not infer the denying of the being of god ; nor the denying of the existence of witches ( in the sense before laid down ) infer the denying of angels or spirits ; and that they do unjustly charge the authors of this opinion with sadducism , we shall prove with irrefragable arguments . . there can be no right deduction made , nor no right consequence drawn , where there is no dependency in causality , nor no connexion of dependency . for as in the relative and correlative , the denying of the one necessarily destroys the other , yet fundamentum relationis non destruitur ; so a father without a child , as a father , doth neither exist nor is known , and yet the foundation of those two terms , of paternity and childship , which is man , doth remain . so he that denieth creation , doth destroy the relative , which is creator ; yet the foundation , which is god , doth remain : and the denying of the creation , doth not infer the necessary conclusion of denying the being of a god , because there might be a god , though there were no creation , because god is supposed to be , both in respect of causality and duration , before creation . so what relation can mr. glanvil feign betwixt the being of god and the being of angels or spirits ? for they both belong to the predicament of substance , and not that of relation ; and there is less relation betwixt the being of a witch and the being of spirits : so that the denying of the one doth not infer the denying of the other . and though there were relation ( which mr. glanvil cannot shew ) the foundation of that relation ( which is so necessary , that relatives cannot subsist without it ) might remain , though the relatives were taken away : and therefore the denying of the existence of angels or spirts , doth not infer the denying of the being of god ; and therefore the authors of this opinion are wrongfully and falsely charged with atheism : and the denying of the existence of a witch ( in the sense specified ) doth not infer the denying of the being of spirits ; and therefore scot , osburne , and the like , are falsely and wrongfully charged with sadducism . . though it be a true maxime , that de posse ad esse non valet argumentum ; yet on the contrary , the possibility of that can never be rationally denied , that hath once been in esse . but it is apparent , that the sadducees denied the resurrection , and that there were either angels or spirits , that is , they denied that angels or spirits , whether good or bad , did separately exist , and that they were nothing but the good or bad motions in mens minds : yet these men were no atheists ; for though they denied the resurrection , and held that there were no angels or spirits , yet they held and believed there was a god , and did allow of , and believed the five books of moses , else would not our saviour have used an argument , whose only strength was drawn from a sentence in the third chapter of exodus , the sixth verse . so that even the denying of the existence of angels and spirits , doth not infer the denying of a god ; much less doth the denying the existence of a witch , infer the denial of the being of angels and spirits ; and therefore the charge of atheism and sadducism is false , injurious , and scandalous . . those things that in their beings have no dependence one upon another , the denying of the one doth not take away or deny the being of the other ; but where the being doth meerly exist in dependency upon another superior cause , there take away or deny the being of the first cause , and thereby you take away and deny the being of all the rest that depends upon it . so he that denies the being of a god , doth necessarily deny the being of angels or spirits ; but not on the contrary . for he that denieth the existence of angels and spirits , doth not therefore necessarily take away or deny the being of a god , because the being of a god is independent of either angel or spirit , and doth exist solely by it self . and therefore if wierus or scot had denied the existence of angels and spirits ( which they did not ) yet it would not have inferred that they were atheists ; and therefore are falsely accused by dr. casaubon and mr. glanvil . and though they should have denied the existence of witches ( which they did not simpliciter , sed tali modo ) yet it would not have inferred , that they were guilty of sadducism , because spirits or demons have their existence without any dependence of the being of witches ; and therefore it is but a poor fallacia consequentiae to say , he that denies a witch , denies a demon or spirit . . the denying of the existence of spirits , doth not infer the denying of the being of a god , because in the priority of duration god was when spirits were not , for they are not immortal à parte anté . so likewise the denying of the existence of witches , doth not infer the denial of the being of spirits , for in the priority of duration spirits were existent before witches ; for adam and eve could not be ignorant that there were spirits , both good and bad , and yet then there were no witches . so that a spirit having , in respect of duration , a being before that a witch can have any ; the denying the existence of the latter , doth not infer the denying of the being of the former , but is meerly inconsequent , agreeable to no rules of logick , except that of logger-head colledge . . many properties or proper adjuncts may be ascribed unto a substance , the denying of which adjuncts , doth not infer the denying of the being of the substance . so that to deny that a horse hath fins like a fish , or wings like a bird , doth not infer the denying of the being of a horse . therefore it is injurious and scandalous in dr. casaubon and mr. glanvil , to charge dr. wierus and mr. scot with atheism and sadducism , when indeed ( as we shall prove hereafter ) their own tenents tend to blasphemy , impiety , vanity , and uncharitableness . another thing that we oppose is , that apparitions are no warrantable ground for a christian to believe the existence of angels and spirits by , but the word of god , which these cogent reasons do sufficiently prove . . for to say that the apparitions of spirits , good or bad , do prove their existence , is but petitio principii , a begging of the question , that first is in doubt , and ought to be proved . for how come we to be assured , that the apparitions that are made , and really by unquestionable witnesses attested for truth ( not to speak of melancholy fancies , and fables , knacks of knavery and imposture , and other ignorant and gross mistakes , which are often believed to be apparitions , when they are no such matter ) that they are made by good or bad spirits ? for that is the thing in doubt , and so is but a circular way of arguing by way of begging the question , or proving ignotum per ignotius ; for apparitions do not prove the being of spirits , except it be first proved , that those apparitions be made or caused by spirits . . there are many apparitions that are produced by natural and artifi● causes , and need not be referred to supernatural ones , as are all 〈◊〉 idola , images , or species that we see in glasses , which cannot be denied to be apparitions , and yet arise from natural causes . so the apparition of comets , new stars , and many other sort of strange meteors , as sometimes three suns , the rain-bow , halones , and the like , that have natural causes to produce them , and are no proof of the being of spirits . nay as the best and most credible historians have left upon record , and hath been known to be a certain verity in divers parts of these three kingdoms , within the space of these forty years , strange and various sights have been seen in the air , both of men , and horses , and armies fighting one with another ; and yet were these no proof of the existence of spirits , because they may ( and doubtlesly do ) proceed from other causes , and not from the operation or efficiency of angels or spirits , either good or bad . . it is not certainly known what diversity of creatures there may be that are mediae naturae betwixt angels and men , that may sometimes appear , and then vanish : so that if it be granted , that there be apparitions really and truly , yet it will not necessarily follow , that these are caused by good or bad angels , because they may be effected by creatures of another and middle nature ; and so apparitions no certain ground for the believing of the existence of angels or spirits . for the most learned drusius gives us this account from one of the commentators upon the book aboth . debet homo intelligere ac scire à terra usque ad firmamentum , quod rakia , id est , expansum appellant , omnia plena esse turmis & praefectis , & insrà plurimas esse creaturas laedentes & accusantes , omnésque stare ac volare in aëre , neque à terra usque ad firmamentum locum esse vacuum : sed omnia plena esse praepositis , quorum alii ad pacem , alii ad bellum , alii ad bonum , alii ad malum , ad vitam & ad mortem incitant . ob id compositum fuit canticum occursuum , quod incipit , sedet in occulto supremus . and if this be a truth , here are orders and numbers enough of several sorts to make apparitions , and yet be neither the good or bad angels . and if there may any credit be given to the relation that cardan gives of his father facius cardanus , which he had from his own mouth , and also had left it in writing ; then there are mortal demons , that are born and do die as men do , that can appear and disappear , and are of such most tenuious bodies , that they can afford us neither help nor hurt , excepting terrors , and spectres , and knowledge . and if there may be credit given to plutarch ( so highly magnified by dr. casaubon ) the god pan of the heathens must have been one of these mortal demons , because he tells us upon the credit of epotherses ( a tale of hear-say ) that thamus was by a voice thrice calling upon him , commanded that when he came to palodes , he should tell them , that the great god pan was dead . and that there are such mortal demons , is strongly asserted by paracelsus , and by him called nymphae , sylphi , pygmaei , and salamandrae , and that they are not of adams generation , and that they have wonderful power and skill . and to this opinion do the schools both of the ancient and later academicks wholly incline , and seems to be favoured both by dr. moor and mr. glanvil himself ; and if there be any such matters , doubtless from thence did arise all the strange stories and gests that former generations have told and believed concerning the apparition of these kind of creatures , which the common people call fayries : of which the reverend and learned person bishop hall giveth us this touch : the times are not past the ken of our memory , since the frequent ( and in some part true ) reports of those familiar devils , fayries , and goblins , wherewith many places were commonly haunted ; the rarity whereof in these latter times , is sufficient to descry the difference betwixt the state of ignorant superstition , and the clear light of the gospel . and whosoever shall seriously read and consider that little piece that was printed some few years since , though written long ago , and by some ( that pretend to no small share of learning ) cryed up exceedingly for a most convincing relation , to prove the existence of spirits , called , the devil of mascon , may easily gather , that if the thing were truly related , as to the matter of fact , that it must needs be some creature of a middle nature , and no evil spirit , both because it was such a sportful and mannerly creature , that it would leave them , and not disturb them at their devotions ; as also ( as far as i remember , for i have not the book by me ) because it denied that it was a devil , and professed that it hoped to be saved by christ. . that the scriptures contain in them all things necessary to salvation , is so clear a truth , that none but those that are wilfully blind can deny it ; for christ taught his disciples all things that he had learned of the father , and the father sending him to be the saviour of the world , and to preach the gospel of eternal salvation , was not defective in declaring all things that were necessary to accomplish the work and end , for which he was sent forth of the father . and the glorious apostle st. paul tells the disciples and breth●en , that he had not shunned to declare unto them all the counsel of god , which must of necessity be abundantly sufficient for their salvations . and he telleth timothy , that he had known the scriptures from a child , which were able to make him wise unto salvation . all scripture is given by inspiration of god , and is profitable for doctrine , for reproof , for correction , for instruction in righteousness : that the man of god may be perfect , throughly furnished unto all good works . nay the woman of samaria had so much knowledge and faith , that she believed that when the messias was come , he would tell them all things . now to the obtaining of salvation , there is nothing more necessary than to know what enemies men have to fight against in their christian warfare , which the apostle tells in these words : for we wrestle not against flesh and blood , but against principalities , against powers , against the rulers of the darkness of this world , against spiritual wickedness in high places : wherefore they are to take unto them the whole armor of god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they may be able to stand against the wiles of the devil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and that made the apostle say in another place , we are not ignorant of his devices or crafts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now the scriptures being able to make us wise to salvation , it hath sufficiently declared the natures , powers , knowledge , and offices of both the good and bad angels , and is a sure word of prophecy , unto which it is good to take heed , and not unto old wives fables of apparitions and goblins , such as mr. glanvil would perswade us that they are tydings of another world , when we are taught by unerring testimony of truth , that those that have moses and the prophets , and do not hear them , neither will they be perswaded , though one rose from the dead . and therefore we must be bold to tell mr. glanvil , that the sacred scriptures do with infallible certitude teach us , that both good and bad spirits have most certainly an existence , and therefore we need none of his feigned nor forged stories of apparitions ; which if they were certainly known to be true and real , by undeceivable matters of fact , yet he that doth not believe what is written of the being of spirits by moses and the prophets , will not believe apparitions , no not of a man , if he came from the dead . and therefore i will conclude with that precious and pithy sentence of st. austin , who saith : major est hujus scripturae authoritas , quàm omnis humani ingenii perspicacitas . and believe not them that say , if you would know the power of devils and witches , go to the writings of dr. casaubon , mr. glanvil , and to the rest of the demonographers and witchmongers , that amass and heap together all the lying , vain , improbable , and impossible stories that can be scraped forth of any author , ancient , middle , or modern , when we are commanded to go to the law and to the testimony , if they speak not according to this word , it is because there is no truth in them . and so i shall shut up this chapter , wherein ( i suppose ) i have sufficiently proved , that the denying of such a witch as i have described , doth not infer the denial of the being of angels or spirits , and that apparitions are no sufficient grounds for christians to believe the existence of angels and spirits by , but the word of god ; which was the thing undertaken to be proved . chap. iv. that the scriptures and sound reason are the true and proper mediums to prove the actions attributed unto witches by , and not other improper ways that many authors have used . and of the requisites necessary truly to prove a matter of fact by . as we have in the former chapter proved , that apparitions ( though true ) are no sufficient warrant to ground our belief upon , for the existence of angels or spirits , but the word of god : so here we shall endeavour clearly to manifest , that the sacred scriptures are the only medium , joyned with sound reason , of deciding this point of the power and operation of demons and witches , and not other improper mediums brought in by divers authors , and first we shall answer the objection of mr. glanvil , that runs thus . that though the new testament had mentioned nothing of this matter , yet its silence in such cases is not argumentative . he said nothing of those large unknown tracts of america , nor gave he any intimations of as much as the existence of that numerous people ; much less did he leave instructions about their conversion . he gives no account of the affairs and state of the other world , but only that general one of the happiness of some , and the misery of others . he made no discovery of the magnalia of art or nature , no not of those whereby the propagation of the gospel might have been much advanced , viz. the mystery of printing and the magnet , and yet no one useth his silence in these instances as an argument against the being of things , which are evident objects of sense . to which we answer . . he falleth into a common mistake in making the proposition universal , and dolus versatur in universalibus , when it ought but to be particular : so for him to say , that no silence of scripture is argumentative , is too universal ; for its silence in point of geography , as in describing america , and the people thereof , nor in discovering the magnalia naturae & artis is not argumentative ; and we do not say , that all silence of scripture is argumentative , but yet we affirm that some silence of scripture is argumentative . so we cannot universally say , that nothing hath a being but what is mentioned in scripture ; but we may very well affirm , that some things have no being , of truth of existence , because not declared in scripture . . the scriptures were not written to teach naural philosophy , arts or sciences , humane policy , or the like ; but were given , that the man of god might be perfect , furnished for every good work : and it is by them that we have the doctrine of eternal salvation revealed unto us , and we positively affirm the sufficiency of the scriptures unto salvation , which thing no orthodox divine ( we suppose ) will deny , and bellarmine himself did confess in these words : prophetici & apostolici libri sunt verum verbum dei , ac stabilis regula fidei . and if it be a certain rule of faith , and the true word of god , then whatsoever it is silent of , we ought not to believe , and so its silence is argumentative in that point . the scriptures are utterly silent concerning purgatory , and therefore it is a good argument to affirm there is no such place as purgatory , because the word of god is silent as concerning it ; but if it had been necessary to have been believed , then there would have been mention made of it . . and as the scriptures are sufficient in matters of faith , and circa credenda , and what they are silent in , are not to be received as articles of our faith , but to be rejected , as having no truth of existence : so likewise what worship god requireth of his people , is fully revealed in his word , and therefore i am to reject the worshipping of mahomet with the turks , or images , and praying to saints with the papists , because i have neither precept nor president in the word , but it is silent in such matters ; nay tells us , that he is the lord our god , and him only we ought to serve . . though mr. glanvil say , that god hath given no account of the state of the other world , but only that general one of the happiness of some , and the misery of others ; yet am i to believe as mr. glanvil somewhere in his book affirmeth , that samuels soul was raised up by the woman at endor , and that those that he feigneth to make leagues and contracts with witches , are the souls of such as had been witches when they lived , and asketh , who saith that happy souls were never imployed in any ministeries here below ? or am i to believe that both the souls of the godly and wicked , do rove up and down here upon earth , and make apparitions , because the popish teachers do hold it to be so ? i hope not , and therefore i shall in part give an answer here to some of these , and handle that of the woman of endor in another place . . the word of god doth particularly teach us the state and condition of the souls after death , that they shall be like the angels in heaven ; and all other things necessary to move and draw us to believe the immortal existence of souls , as that most able and learned divine dr. stillingfleet hath asserted in these words : the scriptures give the most faithful representation of the state and condition of the soul of man. the world ( he saith ) was almost lost in disputes concerning the nature , condition ; and immortality of the soul , before divine revelation was made known to mankind by the gospel of christ ; but life and immortality was brought to light by the gospel , and the future state of the soul of man not discovered in an uncertain platonical way , but with the greatest light and evidence from that god who hath the supreme disposal of souls , and therefore best knows and understands them . a sentence truly pious and orthodoxal . . hath not god in the holy scriptures amply and plainly taught us the state of the other world , in describing unto us such a numerous company of s●raphims and cherubims , angels and archangels , with their several orders , offices , ministeries , and imployments ? and this is more than a general account , as may be seen at full in that learned and godly piece of bishop halls , called the invisible world. and hath he not given us a particular account of the very kingdom of darkness , telling us of the devil and his angels , and precisely in this enumeration ? for we wrestle not with flesh and blood , but against principalities , against powers , against the rulers of the darkness of this world , against spi●al wickedness in high places . and this is more than a general account ; and we must needs fay , that what he holds is very derogatory to the wisdom and goodness of god , and the sufficiency and truth of the scriptures . . must i believe him that the souls of the saints do rove and wander here below ? when as bishop hall saith , where he is speaking against the opinion of those that hold , that souls do sleep until the day of judgment : indeed who can but wonder that any christian can possibly give entertainment to so absurd a thought , whilst he hears his saviour say ▪ father i will that they also whom thou hast given me , be with ●e where i am , and that ( not in a safe sleep ) they may behold my glory , which thou hast given me . sure if the souls departed be with christ where he is , and do behold his glory , then it is a popish fable of mr. glanvil , to feign their coming upon messages hither . the saying of st. bernard is remarkable in this case : advertis●is 〈◊〉 esse sanctarum status animarum , primum videlicet in co●pore 〈◊〉 , ●cundum sin● corpore , tertium in corpore jam glorificato● primum in militi● , secundum in requie , tertium in 〈◊〉 〈◊〉 . and if the second state of holy souls b● without 〈◊〉 body ▪ and be at peace and rest , then it must necessarily be a truth ▪ that they do not wander here , nor run upon errands ; for the souls of the righteous are in the hands of the lord , and there shall no torment touch the● . and our saviour told the thief upon the cross , this day thou shalt be with me in paradise , that is , as dr. hammond giveth the paraphrase : immediately after thy death thou shalt go to a place of bliss , and there abide with me , a member of that my kingdom which thou askest for . now if the soul● of the godly , after their death , be immediately in a place of bliss , and abide with christ as members of his kingdom , then they do not wander up and down here , as mr. glanvil and the papists vainly fancy and believe ; for as chrysostome saith upon that place of lazarus his being carried by angels into abrahams bosome . what is it then that the devils say , i am the soul of such a monk ? truly i therefore believe it not , because the devils say it , for they deceive their auditors . . or must i believe that the souls of the wicked do wander , and make apparitions here , because mr. glanvil and the popish writers tell me so ? i hope not ; for the text telleth us plainly , that the rich man presently after his death was in hell in torments , and could not come hither unto earth again to warn his brethren , otherwise he would not have prayed abraham to have sent lazarus . and whether it be taken for a real history of things done , or but a parable , yet the spiritual meaning of our saviour must be infallibly true , that immediately after death the souls of the godly are by angels carried into abrahams bosome , and the wicked go down into hell , from whence there is no redemption ; and therefore do not wander up and down here , nor make any apparitions : for i imagine that the authority of holy king david , a prophet and a man after gods own heart , is to be preferred before the authority of a thousand popish writers , and he tells us , when the child was dead : but now he is dead , wherefore should i fast ? can i bring him back again ? i shall go to him , but he shall not return to me . and job tells us : as the cloud is consumed , and vanisheth away : so he that goeth down to the grave , shall come up no more , he shall return to more to his house , neither shall his place know him any more . and therefore it was a vain argument of bellarmine when he said : apparitiones animarum ex purgatorio venientium idem testantur . to which the protestants answer : but who shall bear witness of these apparitions , that they were not either feigned fables , or satanical illusions ? they were men , and might be deceived , even the best of them , with whom doth rest the faith of these narrations . . and whereas he audaciously asketh , who saith that happy souls were never imployed in any ministeries here below ? i shall tell him who they are that say , that happy souls departed are never imployed here in any ministeries ; and they are all the learned divines of the reformed churches , and all those that were true sons of the doctrine of the church of england , such as were bishop jewel , bishop hall , dr. willet , dr. whitaker , mr. perkins , and many more such , the authority and reputation of the least of which is far above the simple question of mr. glanvil . and therefore saith the latter confession of helvetia : now that which is recorded of the spirits or souls of the dead sometimes appearing to them that are alive , &c. we count those apparitions among the delusions and deceits of the devil . . and as the scriptures are sufficient both in respect of matters of faith , and concerning divine worship , that their silence in those two particulars are fully argumentative , to deny whatever is not contained in them , as unfit to be received to either purpose . so in respect of a christians warfare , all things for the obtaining of a perfect and compleat victory , and for standing and perseverance , are in them fully declared , and what they mention not is to be rejected , as wanting the seal of divine authority , whether it be in regard of eschewing what is prohibited , or in following what is commanded . and therefore we affirm , that what the scriptures have not revealed of the power of the kingdom of satan , is to be rejected , and not to be believed , and what weapons we are to use against the wiles of the devil , we are to be furnished withal , but have need of no others but what the holy ghost in the scriptures hath made known unto us , the rest are to be cast off , as fables and lyes , or humane inventions , because the scriptures are silent of any such matter , and that for these weighty grounds and considerations . . we shall take the concession of bellarmine himself , who saith : nullum est vitium ad quod sanandum non invenitur in scriptura aliquod remedium . and again : illa quae sunt simpliciter omnibus necessaria , apostoli consueverunt omnibus praedicare : & aliorum quae sunt omnibus utilia . and to the same purpose is the saying of st. austin : titubat sides , si divinarum scripturarum vacillet authoritas : porrò fide titubante , etiam ipsa charitas la●guescit . therefore if there be no fault for which the scripture doth not yield some remedy , then surely to make a visible league with the devil , or to have carnal copulation with him , either must have no verity at all in it , or that the scripture hath provided no remedy for it , for of such things there is no mention . and if faith must stumble , where the authority of the scriptures is wanting , then surely the belief of all rational men must needs be staggering , to believe what these common witchmongers affirm of the witches visible league and carnal copulation with the devil , when there is no authority of scripture at all to strengthen or countenance any such matter . . the scriptures do fully and abundantly inform us of the devils spiritual and invisible power , and against the same declares unto us the whole armor of god , with which we ought to be furnished , as the apostle saith : put on the whole armor of god , that ye may be able to stand against the wiles of the devil . for we wrestle not against flesh and blood , but against principalities , against powers , against the rulers of the darkness of this world , against spiritual wickedness in high places . wherefore take unto you the whole armor of god , that ye may be able to withstand in the evil day , and having done all , to stand . and the apostle st. peter telleth us : be sober , ●e vigilant , because your adversary the de●il . like a roaring lion , walketh about seeking whom he may devour ▪ whom resist stedfast in the faith . and in another place : for the weapons of our warfare are not carnal , but mighty through god to the pulling down of strong holds , casting down imaginations , and every high thing that exalteth it self against the knowledge of god. from which scriptures we may take these remarkable observations . . we are to consider the nature of this warfare , that it is spiritual and against spiritual wickedness in high places , and not against flesh and blood ; and the holy ghost could not be wanting nor defective , but superabundantly full in describing the nature of this warfare , that it is spiritual , not carnal ; and therefore we are to prepare our selves against all spiritual assaults : but as for any visible , carnal , or bodily , there is not , nor can be any such , because the apostle that declared by his preaching and writings the whole counsel of god , hath revealed no such thing as the visible appearing of satan , much less of his making of a visible league with the witches , or the sucking of their bodies , or the having carnal copulation with them , which must of necessity be lyes and figments , because the holy ghost hath not warned us of any such , which we ought certainly to believe he would have done , if there had been any such matter . and the holy apostle , who was not ignorant of the devices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , notions or intentions of satan , would not have omitted to have warned the godly , if there had been any such matter as a visible league , sucking of their bodies , or carnal copulation , the thing being of so great weight and concern . for as one said well : grave est de vita & bonis periclitari , sed multò gravius insidiantem habere satanam . and he that so often hath given us warning of the wiles , devices , and snares of the devil , if there had been any such dangerous snare as this , would without doubt have given us notice of it . . we are to consider the end of this warfare , that it is for no less than a crown , and that not a terrestrial , but a celestial one , not a fading one , but an everlasting one , a crown of eternal life , of immortal glory , even for an house given of god , eternal in the heavens . therefore this being a thing of the greatest concern that belongs to a christian , the apostle would not doubtlesly omit any thing that had been necessary to the obtaining of such an inestimable prize , and such an important victory ; and therefore cannot in reason have concealed or omitted such a weighty matter as a visible league , and the like , if there had been any such thing . . we are to consider that this armor prescribed for the souldiers of jesus christ , is the whole armor of god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the compleat armor of god ( as dr. hammond renders it ) perfect both for defence and offence . and therefore the apostle describes it fully by a metaphor , taken from such arms as the roman or other nations in his time did use , saying : stand therefore , having your loyns girt about with truth , and having on the breast-plate of righteousness : and your feet shod with the preparation of the gospel of peace . above all taking the shield of faith , wherewith ye shall be able to quench all the fiery darts of the wicked . and take the helmet of salvation , and the sword of the spirit , which is the word of god. praying always with all prayer and supplication in the spirit , and watching thereunto with all perseverance and supplication for all saints . and as it is a compleat and perfect armor , both in respect of defence and offence ; so it is a spiritual , not a carnal , corporeal , or bodily armor , because the warfare is not against flesh and blood , but against spiritual wickedness in high places , against spiritual enemies , not against corporeal and carnal ones ; for as the enemies are and the warfare , so are the armor and weapons . from whence we truly urge , that the apostle led by the holy ghost , and the wisdom of the father , and knowing the whole counsel of god ( especially in this point ) hath omitted nothing that is fitting armor for a christian either of defence or offence , whereby he may be inabled to get the victory against satan , and all his spiritual army . and therefore that either satan hath not power , or doth not assault christians after a visible , carnal , and bodily manner , or else that the holy ghost hath been defective in prescribing armor against such assaults , and consequently that the armor of a souldier of jesus christ is not compleat , or else there is no such bodily assaults of satan at all , as to tempt visibly , to make a corporeal league , to suck upon the witches bodies , nor to have carnal copulation with them . but we affirm , and that ( as we conceive ) with sound reason , that the scriptures in this particular of a christians armor , and the compleatness of it , is abundantly sufficient against all spiritual assaults whatsoever , and consequently that there is no other kind of assaults but meerly spiritual , and therefore the word of god , the most proper medium with sound reason , to judge of the power of spirits and devils by . . that the scriptures and sound reason are the only true and proper medium to decide these controversies by , is most undeniably apparent , because god is a spirit , and the invisible god , and therefore best knows the nature and power of the spiritual and invisible world , and being the god of truth , can and doth inform us of their power and operations , better than the vain lyes and figments of the heathen poets , or the dreams of the platonick school , either elder or later , nay better than all the notional and groundless speculations of the school-men , of whom it may truly be said that , rivulo divinae scripturae relicto , in abyssos vanarum opinionum incidêrunt . nay these can better inform us in this point , than the writings of all mortals besides , and therefore whatsoever may be said to the contrary , may receive its answer from the father : quod de scripturis sacris authoritatem non habet , eâdem facilitate contemnitur , quâ probatur . therefore he being the king eternal , immortal , invisible , and the only wise god , of none can we so truly and certainly learn these things , as of him who hath plentifully taught us in his word all things necessary to salvation , that the man of god may be perfect , throughly furnished to every good work . nay he is the father of spirits , and therefore truly knoweth , and can and doth teach us their natures , offices , and operations . . the scriptures ( especially the writings of moses ) considered only as historical , are of more antiquity , verity , and certainty both as to doctrine , precepts , matters of fact , and chronology , than all other histories whatsoever , whether of the phenicians , egyptians , chaldeans , or grecians , as the learned person dr. stilling fleet hath sufficiently proved . now if there had been such an one as a witch , that made a visible league with the devil , and upon whose body he suckt , and with whom he had carnal copulation , something of that nature would doubtless have been recorded in the scriptures , of which notwithstanding there is not the least tittle or mention . and moses who was so perfect a law-giver , as in a manner to omit no kind or sort of sin or evil that men possibly could commit , but to forbid it , and make a law against it , could never have left out such an horrid , unnatural , and hellish wickedness as carnal copulation with the fallen angels , if there had been any such matter . for he saith , after he had forbidden all sorts of fornications , adulteries , and incests : thou shalt not lye with mankind , as with womankind : it is abomination . neither shalt thou lye with any beast to defile thy self therewith : neither shall any woman stand before a beast to lye down thereto : it is confusion . defile not your selves in any of these things : for in all these the nations are defiled , which i cast out before you . now it cannot be rationally imagined , that moses having named and prohibited the less sins of bestial copulation and sodomy , would have left out that which is the most horrid and execrable of all others , to wit , carnal copulation with devils , if there had been any such thing either in possibility or act . and therefore we may conclude according to the rules of sound reason , that there is no such matter , and that the scriptures are the most fit medium to decide these controversies . . the scriptures and sound reason are the most fit mediums to determine these things by , because there is nothing that any hath written upon this subject ( though the authors be superfluously numerous ) but if it agree not with the principles of right reason , and the rules of the scriptures , they ought to be rejected . for what is not consonant to right reason , ought not to be received by any that truly are rational creatures ; and what agrees not with the word of god , ought not to be entertained by any that are or would be accounted good or true christians . and if all the gross fables , lyes , impossibilities , and nonsensical stories that demonographers and witchmongers have related and accumulated together , were brought to the test of the scriptures and sound reason , they would soon be hissed off the stage , and find few believers or embracers of them . but alas ! all ( nay few men ) have the right use and exercise of their rational faculty , but men to see to are in themselves as beasts ; and therefore we may all pray with the apostle to be delivered from unreasonable men , or men without reason , or absurd men , that make no right use of reason , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . the scriptures and right reason have declared all things concerning spirits either good or bad , as also all sorts of diviners ( or witches , if you will have them called so ) and the nature , power , operations , and actions of them , more than any other book that was written before the time of our saviours birth ( the dreams and whimsies of the platonists only excepted ) or for the space of three hundred years after , and therefore are the most fit medium and authority to determine these things by . . for first it is manifest , that all things are ordered by the wisdom of the almighty , who hath done whatsoever he would both in heaven , and he doth according to his will in the army of heaven , and among the inhabitants of the earth : and none can stay his hand , or say unto him , what dost thou ? and these things god doth not by a naked prescience , but by his divine will , providence , and ordination , as a learned divine hath taught us in these words : est hoc inprimis necessarium & salutare christiano nôsse , quòd deus nihil praescit contingenter , sed quòd omnia incommutabili & aeternâ , infallibilique voluntate & providet , & praeponit , & facit . so it was only his will , decree , and determination , that christ should not be born , or assume humane nature visibly , but at that precise time that he had appointed , according to the evidence of the apostle . but when the fulness of time was come , god sent forth his son made of a woman , made under the law . and when that fulness of time was come that he sent him , then did the divine wisdom and providence ordain all means , objects and occasions , whereby the fulness of the godhead that dwelt in him bodily , might be made manifest , by working of miracles , both by himself and his apostles , therefore were there so many several sorts of demoniacks , blind , lame , dumb , deaf , and diseased , not by chance , but by the providence of the father , and only and chiefly that the work of god might be manifest in them , for the evangelist tells us : and as jesus passed by , he saw a man which was blind from his birth . and his disciples asked him , saying , master , who did sin , this man or his parents , that he was born blind ? jesus answered , neither hath this man sinned , nor his parents , but that the works of god should be made manifest in him . upon which place dr. hammond doth give this clear paraphrase : and some of his followers asked him , saying , sir , was it any sin of his own , when his soul was in another body , or was it some sin of his parents at the time of his conception , which caused this blindness in him ? neither his own , nor his parents sins were the cause of this blindness of his , but gods secret wisdom , who meant by this means to shew forth in me his miraculous power among you . and though the doctor would bring in the opinion of pythagoras of the transmigration of souls ( of which vain traditional fancies he is almost every where guilty ) as received and imbibed in by some of the jews that then followed him : yet it appeareth plainly , that it was not interrogated by the jews , but by his disciples , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and therefore it is a wonder the doctor should be so grosly mistaken ; and theophylact tells us thus much plainly : neque enim apostoli gentiles nugas receperunt , quo anima ante corpus in alio mundo versans peccet , ac deinde poenam quandam recipiat in corpus descendens . piscatores cùm essent , neque audiverant tale quiddam , quia haec philosophorum dogmata erant . and so declareth , that the disciples having seen christ heal the man that had thirty eight years been impotent and lame , and had said unto him , behold thou art made whole , sin no more lest a worse thing come unto thee , did conceive , that this man being born blind , it had been a punishment upon him , either for his own sins , or the sins of his parents , and so doubting asked the question . and so also do st. austin and chrysostome expound the place , which is both sound and rational . and of our saviours responsion , that neither had this man sinned , nor his parents , the learned father giveth a satisfactory answer , saying : nunquid vel ipse sine originali peccato natus erat , vel vivendo nihil addiderat ? habebant ergo peccatum , & ipse & parentes ejus , sed non ipso peccato factum est ut caecus nasceretur . ipse autem causam dicit quare caecus sit natus , cùm subdit : sed ut manifestentur opera dei in illo . and to the same purpose gregory hath this notable passage : alia itaque est percussio , quâ peccator percutitur , ut sine retractatione puniatur : alia quâ peccator percutitur , ut corrigatur : alia quâ quisque percutitur , non ut praeterita corrigat , sed ne ventura committat : alia per quam nec praeterita culpa corrigitur , nec futura prohibetur . sed dum inopinata salus percussionem sequitur , salvantis virtus cognita ardentiùs amatur . from whence it is manifest , that as the father in the fulness of time , by his decree and providence sent out the son , in whom dwelt the fulness of the godhead bodily , with a purpose to manifest the same by his great and wonderful miracles : so in his divine wisdom he had ordered fit subjects and objects upon whom that power might be made manifest . and therefore were there such strange diseases offered , especially in demoniacks , that can hardly be parallel'd in any one country of that small compass , and in so short a time , and all that the works of god might be manifest by that ever-blessed saviour of mankind , jesus christ. and though there were so many persons , so many several ways perplexed and afflicted both in their minds and bodies , as some made deaf and dumb , some torn and contorted in their members , some thrown on the ground , some into the fire , some driven to live amongst the graves and monuments , and yet all these cured by our blessed saviour : yet is there no mention made of any that had made a visible league with the devil , nor upon whose bodies he suckt , nor with whom he had carnal copulation , nor whom he had transubstantiated into wolves , dogs , hares , cats , or squirrels ; to have cured which would have been as great a miracle as any of the rest , but there were no such matters ; and therefore we may safely conclude , there never were , are , or can be any such matters , whatsoever may be said to the contrary . . in the new testament there is mention made of several sorts of deceiving impostors , diviners , or witches , who were all discovered and conquered by that power that christ had given unto the apostles ; as for instance : simon , which before time in the same city used sorcery , and bewitched 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of samaria , giving out that himself was some great one . to whom they gave heed from the least to the greatest , saying , this man is the great power of god. and to him they had regard , because that of long time he had bewitched them with sorceries ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seducebat populum suis magicis praestigiis , saith tremellius ; and beza , exercuerat artem magicam , & gentem samariae obstupefecerat ; who when he would have bought the gift of the holy ghost with money , was rejected by peter as an impostor and counterfeit , and declared , that he was in the gall of bitterness . such another was elymas the sorcerer ( for so is his name by interpretation ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who was stricken blind by st. paul. such an one was the damsel that was possessed with a spirit of divination , which st. paul cast forth . and such were the jewish exorcists , that took upon them to call over them which had evil spirits , the name of the lord jesus , saying , we adjure you by jesus whom paul preacheth . but the man in whom the evil spirit was , leapt on them , and overcame them , and prevailed against them , so that they fled out of that house naked and wounded . but amongst these several sorts of diviners , impostors , or witches , there were none that had made a visible league with the devil , nor upon whose bodies he suckt , nor that had carnal copulation with him , nor were changed into cats , dogs , or wolves : but if the devil had had any such power , or had there been any such sort of witches , the divine wisdom and providence would have ordained some of them then to have been made apparent , that his power by christ and the apostles , might have been shewed as well in the greater as in the less : and that for the more full manifestation of the works of god , as for a more triumphant declaration of the power of christ in conquering him and his kingdom , and for a more ample warning and instruction to the children of god to avoid the snares and wiles of the devil ; but there being no such , then we must rationally conclude , that there now is not , nor ever was , or can be any such matter , but the vain believing of such figments and forgeries , is only the cunning and delusion of satan , who works by lying and deceiving wonders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of which st. chrysostome saith thus : hoc est , omnem ostentabit potentiam , sed nihil veri , verùm omnia ad seductionem . et prodigiis , inquit , mendacii . aut ementitis ac indificantibus , aut ad mendacium inducentibus . having now sufficiently proved , that the scriptures and sound reason are the proper mediums to decide these difficulties by , we shall in the next place shew the invalidity of some ways used by the most authors , to prove and defend these tenents , and ab uno disce omnes , take mr. glanvil for all , in his own words : that this being matter of fact , is only capable of the evidence of authority and sense : and by both these , the being of witches and diabolical contracts , is most abundantly confirmed . to which we shall give this smart reply . not to make the proposition universal , generally to deny the evidence of authory and sense ; no , far be it from me to run into that wild and sensless absurdity , which were in a manner to destroy the credibility of all humane testimony : but we shall here speak of the evidence of authority and sense with this restriction and limitation , to these particulars . . those authors that write of apparitions and spirits . . those that treat of diabolical leagues and contracts . . those that mention the devil sucking of the witches body , carnal copulation with them , their being changed into hares , dogs , cats , and wolves , and the like . these authors we say are to be read with caution , and their relations not to be credited , except better proof be given to evidence the matters of fact , than hitherto hath been brought by any , and that for these especial reasons and necessary cautions . . the authors that have recorded stories of this nature , are to be seriously considered , whether they have related the matter of fact by their own proper knowledge , as eye and ear-witnesses of it , or have taken it up by hear-say , common fame , or the relation of others : and if what they relate , were not of their own certain knowledge or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then is it of little or no credit at all ; for the other that relates it , might be guilty either of active or passive deception and delusion , or might have heard it from another , or by common report : of all which there is no certainty , but leaveth sufficient grounds for dubitation , and is sufficient to caution a prudent person altogether to suspend his assent , until better proof can be brought . there is a story related by plinius caecilius to his friend sura , of a house in athens that was haunted by a spirit in so terrible and frightful a manner , that it was left utterly forsaken , and none would inhabit in it , until that athenodorus the philosopher adventured upon it , and abode the coming of the apparition or phantasm , and upon its signs followed it to a place below , and then it vanished : he marked the place , and went to the magistrate , and caused the place to be digged up , and found the bones of a person inchained or fettered , and caused the bones to be buried , and so the house remained free afterwards . it is a wonder to think how many authors have swallowed this relation ( nay even philip camerarius himself , who though a very learned man , yet in things of this nature too extremely credulous ) and urged it for proof , as a matter of great credit and authority , when we cannot discern that it affords any credible ground to a rational man to believe it , not only because the very matter it self , and the circumstances of it , do yield sufficient grounds of the suspicion of its verity ; but chiefly because pliny doth but relate it by hear-say , exponam ut accepi , and of it and the rest he desires the opinion of his friend sura , from whom we do not find any answer . the story taken from plutarch ( a grave author , if he be considered as an heathen and a moralist ) yet of no authority to decide such points as these are ) of the voice that called upon thamus , and commanded him to declare when he came at palodes , that the great god pan was dead , which he performed , and that thereupon followed a great lamentation of many : the story at large is related by many , and urged as a matter of great weight and credibility , when indeed there is no ground sufficient to perswade any that it was true . for if it had been related by plutarch as an ear-witness of it , yet was he but an heathen , that we know believed many fond , lying , and impossible things , especially of their gods ; and therefore in this case to a considerate christian could be of no great authority . and if his authority had been great , or of weight in such matters as these , yet was he but singularis testis , which is not sufficient in these things to be relied upon . and lastly ( to our present purpose here ) he doth not record it as a thing of his own certain knowledge , but of hear-say from epitherses , who was but a single relator , and a man of no certain veracity ; and therefore we can have no rational ground to believe the truth of the story , but it may be rejected with more reason , than it can be affirmed by . of no greater credit can his story be of brutus his malus genius appearing unto him , because he received this by meer tradition and hear-say , neither could it have any other rise , but from the relation of brutus himself , whose guilty conscience , and troubled brain , fancied such vain things ; for those that were near brutus neither saw nor heard any such matter , and therefore must have been a deception of phansie , and no real apparition ad extra . . and as evidence of the matter of fact recorded from the relation of others , is of no validity to a judicious person : so if the matter of fact be witnessed but by one single testimony ( though an eye or an ear-witness ) it is not sufficient , because one single person may be imperfect in some senses , or under some distemper , and so be no proper judge of what it sees or hears ; and the word of truth tells us , that in the mouth of two or three witnesses every word shall be established ; and therefore we are not ( especially in such abstruse matters as these ) to trust the evidence of one single testimony . to make clear this particular , we shall relate a story or two from the credit of the reverend and learned bishop hall , joyned with his judgment of such weak and feigned tales , one of which runs thus : johannes à jesu maria , a modern carmelite , writing the life of theresia ( sainted lately by gregory xv. ) tells us , that as she was a vigilant overseer of her votaries in her life , so in and after death she would not be drawn away from her care and attendance : for ( saith he ) if any of her sisters did but talk in the set hours of their silence , she was wont by three knocks at the door of the cell , to put them in mind of their enjoyned taciturnity . and on a time appearing ( as she did often ) in a lightsome brightness to a certain carmelite , is said thus to bespeak him ; nos coelestes , ac vos exules amore ac puritate foederati esse debemus , &c. we citizens of heaven , and ye exiled pilgrims on earth , ought to be linked in a league of love and purity , &c. methinks the reporter ( saith the bishop ) should fear this to be too much good fellowship for a saint ; i am sure neither divine nor ancient story had wont to afford such familiarity : and many have misdoubted the agency of worse , where have appeared less causes of suspicion . that this was ( if any thing ) an ill spirit under that face , i am justly confident ; neither can any man doubt , that looking further into the relation , finds him to come with a ly● in his mouth . for thus he goes on ; [ we celestial ones behold the deity , ye banished ones worship the eucharist , which ye ought to worship with the same affection wherewith we adore the deity ] such perfume doth this holy devil leave behind him . the like might be instanced in a thousand apparitions of this kind , all worthy of the same entertainment . this is a story from one single person , a lying carmelite , one that for interest , and upholding of superstition and idolatry , had feigned and forged it ; for in it self it appeareth to be a meer falsity and figment , as any rational man may easily discern , and so are a thousand stories of this kind worthy of the like entertainment , that is , to be condemned for most horrid lyes . another he tells us : amongst such fastidious choice of whole dry-fats of voluminous relations , i cannot forbear to single out that one famous of magdalen de la croix , in the year of our lord christ , &c. the third from the mouth of another lying fryar named jacobus de pozali , in his sermon , that st. macarius once went about to make peace betwixt god and satan , &c. now whatsoever credit this learned man ( who in things of this kind appeareth to be as vainly credulous as any ) doth seem to give unto these , or what use soever he would make of them , it is undeniably manifest to all impartial judgments , that they were but absolute forgeries and knacks of imposture and knavery , and ( according to his own opinion ) may justly be ranked amongst those thousand apparitions of this kind , all worthy of the same entertainment , that is , to be rejected for abominable lyes or forgeries , and that for these reasons . . because they are not attested by any sincere and uncorrupt ear and eye-witnesses , but by reports and relations , and that of those that were corrupt and partial , or accomplices to bring to pass the fraud and imposture . . if they be run up to their first author or venter of the tale , he will but be found a single witness , which is utterly insufficient in evidencing truly a matter of fact . . the relaters of them did publish them for interest sake , and upon design to advance false doctrine , worship , superstition , and idolatry , and therefore are not of validity and credit . . in themselves ( if strictly considered ) they will appear to be lying , ridiculous , contradictory in themselves , and contrary to the authority of divine writ , and dissonant to sound and right reason , and therefore ought to have no other entertainment , but as abominable lyes and forgeries . . but if matters of fact be witnessed and attested by many or divers persons that were ear and eye-witnesses , yet may their testimony bear no weight in the balance of justice or right reason , because they may be corrupt in point of interest , and so have their judgments mis-guided and biassed by the corruption of their desires and affections , or relate things out of spleen , envy , and malice ; and so may not in these mysterious matters be fit authority to rely upon , nor competent evidence in these particulars , as dr. casaubon is forced to confess in these words : in the relation of strange things , whether natural or supernatural , to know the temper of the relator , if it can be known : and what interest he had , or might probably be supposed to have had , in the relation , to have it believed . and again , whether he profess to have seen it himself , or taken it upon the credit of others . and whether a man by his profession in a capacity probable to judge of the truth of those things , to which he doth bear witness . every one of these particulars would require a particular consideration . for if there be interest in point of religion , then all authorities , all colour of reason is drawn in to make good this interest , and verity is commonly stifled in this contest for selfness and interest , and the adverse parties stigmatized with all the filthy lyes and enormous crimes that can be invented , as is most manifest in these instances . the popish party finding themselves hindred and opposed in point of the highest interest , have forged a thousand false stories and tales to make good the interest of their party , and have left no dirt and dung unscraped up to throw in the faces of their opponents ; and so have each party done against other , where religious interest was the quarrel , as bishop hall hath truly observed in this passage , where he is shewing the abominable corruptions of the church of rome : a religion that cares not by what wilful falshoods it maintains a part ; as wickliffs blasphemy , luthers advice from the devil , tindals community , calvins feigned miracle , and blasphemous death , bucers neck broken , beza's revolt , the blasting of huguenots , englands want of churches , and christendom , queen elizabeths unwomanliness , her episcopal jurisdiction , her secret fruitfulness , english catholicks cast in bears skins to dogs , plesses shameful overthrow , garnats straw , the lutherans obscene night-revels , scories drunken ordination in a tavern , the edict of our gracious king james ( an. . ) for the establishment of popery , our casting the crusts of our sacrament to dogs , and ten thousand of this nature , maliciously raised against knowledge and conscience , for the disgrace of those whom they would have hated , e're known . the rise of this opinion that we are disputing against , that the devil makes a visible and corporeal league with the witches , that he sucks upon their bodies , hath carnal copulation with them , and that they are changed into hares , dogs , cats , or wolves , and the like , was soon after the thirteenth hundred year of christ , when as frederick the second had made a law temporal , for the burning of hereticks . and not long after that , was the inquisition set up in rome and spain , and then did the inquisitors and their adherents , draw in from the heathen poets , and all other authors , whatsoever might carry any colour of authority or reason , the better to countenance their bloody and unjust proceedings , where they drew thousands of people into the snare of the inquisition for pretended witchcraft , which they made to be heresie . and whatsoever these have written concerning these things , such as delrio , bodinus , romigius , springerus , niderus , spineus , grillandus , and a whole rabble besides not necessary to be named , are nothing but lyes and forgeries , and deserve no credit at all for these reasons . . because as many of them as either were inquisitors themselves , or those that had any dependence upon them , or received benefit by their proceedings , are all unjust and corrupt authors and witnesses , as writing and bearing witness for their own ends , interest , and profit , having a share in the goods and estates of all that were convicted and condemned : and the wolf and raven will be sure to give judgment on the serpents side , that he may devour the man , though never so innocent , because they hope to have a share of his flesh , or at least to pick the bones . . these authors that were the first broachers of these monstrous stories of apparitions and witches , and are so frequently quoted by others , ( that ought to have been more wary , and might have seen reason enough to have rejected all their feigned lyes and delusions ) were not only sharers in the spoil of the goods of the condemned ( who were judged per fas , & nefas ) but also had another base end and interest , to wit , to advance the opinion of purgatory , praying for the dead , setting up the vain superstitions of the virtue of the sign of the cross , holy water , and the like . and therefore they did forge so many stories of apparitions , and souls coming forth of purgatory , and recorded so many false , lying , and impossible things from the forced , extorted , and pretended confessions of the witches themselves , which were nothing else but an hotch-potch of horrid and abominable lyes , not to be credited , because the authors only invented them , to promote their own base ends and wretched interests . again , where authors are engaged for interest sake , they fall into heat , passion , malice , and envy , and what they cannot make out by strength of arguments , they labour to make good by lyes and scandals , as is most apparent in this one example we shall here give . henricus cornelius agrippa , a person in his time well known to most of the learned in europe , and admired for his general and universal skill in all kind of learning , having published a piece which he styled , a declaration of the incertitude and vanity of sciences and arts , and the excellency of the word of god : wherein amongst other things he had sharply taxed the monks and fryars , and other orders , of their ignorance , idleness , and many other crimes and misdemeanors , whereby certain theologasters of lovain ( netled with their own guilt ) did in bitter malice draw up certain articles against him , therein accusing him of errour , impiety , and heresie , and had so far incensed charles the fifth then emperour against him , that he had commanded agrippa unheard to make a recantation . but he writing a strong , polite , and pithy apology , gave them such a responsion , that afterwards they did never reply ; by which , and the mediation of divers learned friends , who gave caesar a right information of the end and drift of that book , and of the things therein contained , he was pacified , and brought to a better understanding of the matter . yet this could not protect agrippa from the virulent malice of the popish witchmongers , but that they forged most abominable lyes and scandals against him , especially that wretched and ignorant monk paulus jovius , that was not ashamed to record in his book intituled , de elogiis doctorum virorum , that agrippa carried a cacodemon about with him , in the likeness of a black dog , and that he died at lyons , when it is certain he died at gratianople . from all which horrid aspersions and lying scandals he is sufficiently acquitted by the famous physician johannes wierus , one that was educated under him , and lived familiarly with him ; and therefore was best able to testifie the whole truth of these particulars . but any that are so perversly and wilfully blinded as to have a sinister opinion of this person , ( who ab ineunte aetate in literis educatus esset , quâ fuit ingenii foelicitate , in omni artium ac disciplinarum genere ita versatus est , ut excelluerit ) may have most ample satisfaction from the modest and impartial pen of melchior adams , who hath written his life : as also from something that our country-man , who called himself eugenius philalethes , hath clearly delivered : so that none can be ignorant of this particular , but such as wilfully refuse to be informed of the truth . nay where interest hath a share , truth can hardly be expected , though it be but in more trivial things , as even but for aery fame and vain-glory , as may be manifest in hierome cardan , who was a man of prodigious pride and vain-glory , which led him ( as the learned dr. brown hath noted ) into no small errours , being a great amasser of strange and incredible stories , led to relate them by his meer ambition of hunting after fame and the reputation of an universal scholar . and of no less pride and vain-glorious ambition was his antagonist julius caesar scaliger guilty , of whom it may truly be said , that he was of the nature of those of the ottoman family , that do not think they can ever raign safely , unless they strangle all their brethren ; so he did not think that he could aspire to the throne of being the monarch of general learning , without stifling the fame and reputation of cardan and others , against whom he hath been most fell , and impetuously bitter . but when men fall out about professional interest , then the stories that through malice they invent and forge one against another , are incredible , as is manifest in many examples ; but we shall but give one for all , which is this . when paracelsus , returning from his peregrination of ten years and above , was called to be physical lecturer at basil , where he continued three years , and more , having by his strange and wonderful cures drawn the most part of germany , and the adjacent countries into admiration ; so that he was , and might ( notwithstanding the envy and ignorance of all his enemies ) justly be styled , totius germaniae decus & gloria : yet this was not sufficient to quiet the violent and virulent mind of thomas erastus , who coming to be setled at basil , and finding that he could not outgo nor equal paracelsus in point of medicinal practice , and being strongly grounded in the aristotelian philosophy , and the galenical physick , did with all poyson and bitterness labour to confute the principles of chymical physick that paracelsus had introduced ; and lest his arguments might be too weak , he backt them with most horrible lyes and scandals , thinking that many and strong accusations ( though never so false ) would not be easily answered , nor totally washt off : which after were greedily swallowed down by libanius , conringius , sennertus , and many others : so apt are men to invent , and suck in scandals against others , never considering how false and groundless they are , or may be : for that he wrongfully and falsely accused him in many things , will be manifest to any unbiassed person , that will but take pains to read his life , written by that equitable judge melchior adams , and that large preface the learned physician fredericus bitiskius hath prefixed to his works printed at geneva . . but if the authors that report matters of fact in reference to these four particulars that we have named , were ear and eye witnesses , and not single , but a greater number , and were not swayed by any corrupt or self-interest whatsoever ; yet all this is not sufficient to give evidence in these matters , except they be rightly qualified in other things , that are necessarily requisite to capacitate a person rightly to judge of these nice and difficult matters , some of the chief of which we shall here enumerate . . the persons that are fit to give a perfect judgment of these matters , ought to be perfect in the organs of their senses , otherwise they may easily be deceived , and think the things otherwise than indeed they are ; so some defects or distempers in the ears , eyes , or the rest of the sensories , may hinder the true perception of things acted or done . . they ought to be of a sound judgment , and not of a vitiated or distempered phantasie , nor of a melancholick temper or constitution ; for such will be full of fears , and strange imaginations , taking things as acted and wrought without , when they are but only represented within . these will take a bush to be a boggard , and a black sheep to be a demon ; the noise of the wild swans flying high upon the nights , to be spirits , or ( as they call them here in the north ) gabriel-ratchets , the calling of a daker-hen in the meadow to be the whistlers , the howling of the female fox in a gill , or a clough for the male , when they are for copulation , to be the cry of young children , or such creatures , as the common people call fayries , and many such like fancies and mistakes . . they ought to be clear and free from those imbibed notions of spirits , hobgoblins , and witches , which have been instamped upon their phantasies from their very young years , through ignorant and superstitious education , wherewith generally all mankind is infected , and but very few that get themselves extricated from those delusive labyrinths , that parents and ignorance have instilled into them . from hence it is , that not only the stolid and stupid vulgar , but even persons otherwise rational enough , do commonly attribute those sleights and tricks that our common jugglers play , unto the devil , when they are only performed by leger-de-main , or sleight of hand , boxes , and instruments aptly fitted ; and will not stick to believe , and strongly to affirm to others , that they have seen the jugglers familiar or devil , when it was but a poor squirrels skin stuffed with hair or moss , and nimbly agitated by the hands of the juggler : which makes me call to mind a very lepid and pertinent accident that once in my younger years happened in burrow bridge upon a great fayr holden there upon st. barnabas day : i being in company with divers gentlemen , whereof two were masters of arts , and walking in the horse-fayr , we espyed a great crowd and ring of people , and drawing near , there was a person commonly known through most of the northern parts of york-shire by the name of john gypsie , being as black as any of that tribe , with a feather in his hat , a silk slasht doublet , upon a fair holland half-shirt , counterfeiting himself half drunk , and reeling to and fro , with a fine tape or incle-string tyed fast together at the two ends , and throwing it , ( as it were ) carelesly two or three times about a smooth rod , that another man held by both ends , and then putting the bout of the tape upon the one end of the rod , and then crying , it is now fast for five shillings ; but no sooner reeling and looking aside , the man that held the rod did put off the bout of the tape again , and still john gypsie , would cry and bet that it was fast , then would there come two or three , and bet with him , and win , and go away ( as it were ) laughing him to scorn , yet still he would continue , and pray the fellow that held the stick not to deceive him , and plainly shew the people , that it would be fast when the bout was put on , then would the fellow that held the stick , still put off the bout when john gypsie looked away , whereby the people believed that he was in drink , and so deceived by him that held the rod , and so many would come and bet with him , and lose : so that he used to win much money , though the bout was put off every time , and none could discern any alteration in the string . this strange feat ( which i confess , as he handled and acted it , was one of the neatest that ever i saw in all my life ) did so surprize all my companions , and in part himself , that some of them were of opinion , that he had some stone in the ring upon his finger , by virtue of which he performed the trick . but the most part concluded , that it could not be done but by the power and help of the devil , and resolved to come no more near john gypsie , as a man that was a witch , and had familiarity with the devil . but i that then was much guilty of curiosity , and loth to be imposed upon in a thing of that nature , then also knowing the way and manner how all the common jugglers about cambridge and london ( who make a trade of it ) did perform their tricks , i slipt away from my company , and went to the place again where i found him still playing ; and thrusting in , i desired to hold the stick , which he refused not ; and so in a short time i perceived how it was done , and so returned to my company , and shewed them the sleight and mystery of it , which made them very much ashamed of their folly and ignorance . they may deride this story that list , and yet it may serve for instruction to the wisest , and there are hundreds yet living that knew this person , and where he was born , which was at bolton-bridge near skipton in craven , and have seen him play this trick of fast and loose , as i have related it : so that if a man meet with a crafty cunning fellow , he commonly by way of proverb calls him john gypsie . . they ought to be free in their judgments as in aequilibrio , and not to be radicated nor habituated in the belief of those things ; for then they will hardly be disswaded from their opinions , but pertinaciously adhere unto them , though never so absurd , and will be apt to ascribe all effects , that they understand not , unto devils and witches , as is manifest in the jesuit roberti foster , sennertus , and many others , who attributed the effects of the hoplocrism or weapon-salve , and the sympathetick powder unto the operation of the devil and witchcraft , when they are but meerly natural . which makes me call to mind a pretty story that happened when i was but a young boy . for where i once learned at the school , there was one who was rector of the church , who was a very godly man , a good and constant preacher , accounted very learned , and bachelor of divinity : this person being informed , that i and some other boys could play some odd feats of sleight of hand , especially to put a ring upon our cheek , and to throw it unto a staff holden fast by both the ends ; this he by no means did believe could be done but by diabolical means , and did advise and threaten us to desist from such practices , as devillish and damnable . so ready even the otherwise learned may be , when once setled in these fond and absurd opinions of the too great power of demons and witches , to ascribe that unto them , which is performed by nature and lawful art. chap. v. that these things now in question are but barely supposed , and were yet never rationally nor sufficiently proved : and that the allegations brought to prove them by are weak , frivolous , and absolutely invalid . with a full confutation of all the four particulars . having in the preceding chapter proved that the scriptures and sound reason , are the proper mediums to decide these difficulties by , and also laid down the necessary qualifications requisite in an author or witness that would evidence these things as matters of fact : we shall here once again repeat the four particulars , which we are about to confute , which are these . . that the devil doth not make a visible or corporeal league and covenant with the supposed witches . . that he doth not suck upon their bodies . . that he hath not carnal copulation with them . . that they are not really changed into cats , dogs , wolves , or the like . and these four particulars we affirm were never matters of fact , nor ever had a being , except only in the fancy as meer chimera's , nor that they ever were or can be proved to have been brought to pass or acted ; and de non apparentibus , & non existentibus eadem est ratio , saith the great maxime of our law. but in the first place let us hear what the patrons of this wretched and execrable opinion have to say to prove that they are matters of fact , or were ever acted or performed . and first we have mr. glanvil arguing at this rate : all histories are full of the exploits of those instruments of darkness ; and the testimony of all ages , not only of the rude and barbarous , but of the most civilized and polisht world , brings tidings of their strange performances . we have the attestation of thousands of eye and ear-witnesses , and those not of the easily deceivable vulgar only , but of grave and and wise discerners ; and that when no interest could oblige them to agree together in a common lye : i say we have the light of all these circumstances to confirm us in the belief of things done by persons of despicable power and knowledge , beyond the reach of art and ordinary nature . standing publick records have been kept of these well-attested relations , and epocha's made of those unwonted events . laws in many nations have been enacted against those vile practices ; those among the jews and our own are notorious ; such cases have been often determined near us , by wise and reverend judges , upon clear convictive evidence , and thousands in our own nation have suffered death for their vile compacts with apostate spirits . and a little after he saith : and i think those that can believe all histories are romances ; that all the wiser world have agreed together to juggle mankind into a common belief of ungrounded fables ; that the sound senses of multitudes together may deceive them , and laws are built upon chimera's ; that the gravest and wisest judges have been murderers , and the sagest persons fools or designing impostors . bishop hall maketh the like objection , saying : neither can i make question of the authentick records of the examinations and confessions of witches and sorcerers in several regions of the world , agreeing in the truth of their horrible pacts with satan , of their set meetings with evil spirits , their beastly homages and conversations . i should hate to be guilty of so much incredulity , as to charge so many grave judges and credible historians with lyes . these objections at the first view seem very plausible , and to carry with them a great splendour and weight of truth and reason ; but if they be looked into , and narrowly weighed in the balance of sound reason , and unbiassed judgment , they will be found too light , and will soon vanish into rhetorical fumes and frothy vapours : which that it may be more clearly performed , we shall rank them into the number of three , in which all their seeming strength lyes , and these are they . . they pretend that these things are sufficiently proved by historians of unquestionable credit and reputation . . that the confessions of witches themselves , in divers regions , at several times and places , who have all acknowledged these particulars , are sufficient evidence of the truth of these performances . . that so many wise and grave judges and honest juries could not have been deceived , to put to death such great numbers of these kind of people , called or accounted witches , without sufficient proof of the matters of fact . to all which we shall give a full response , in respect of the four particulars , mentioned in the beginning of this chapter , and shall commix and adjoyn such positive arguments as will be cogent to all rational persons , whose corrupt wills have not perverted their judgments . . it is much to be admired , that mr. glanvil ( but especially bishop hall , a very reverend and learned person ) should lye any great stress upon such a weak foundation : for there is none of these three objections that will amount to a necessary proposition , but only to a contingent one , which will infer no certain and necessary conclusion , nor bring forth any certitude or science , but only bare opinion and probability . propositio contingens est , qu● sic vera est , ut falsa esse possit : and at the best the strength of all these are but testimonia humana , which are but weak , and no sufficient ground for a rational man to believe them to be true , because humanum est errare . and the weight of these matters is not a contention de lana caprina , vel de umbra asini , sed de pelle humana , for the lives and estates of many poor creatures , and they professed christians too , and therefore doth require stronger arguments than contingent propositions , to establish a firm ground for the belief of this opinion . . it is one thing barely to affirm , and another thing to prove sufficiently and fully : for though they boldly alledge , that these things are sufficiently proved by authors of unquestionable credit and verity , we must return a flat negative , and that for these reasons . . let them shew us any one author of credible veracity , that ever was ear or eye-witness of the devils making of a visible and corporeal league or bargain with the witches , or that he ever suckt upon their bodies , or that he had carnal copulation with them , or that by the experience of his senses ever certainly knew a man really transubstantiated and transformed into a wolf , or a wolf into a man , and we will yield the whole cause . but we must assert and truly affirm , that this pretence of theirs , that these things are sufficiently proved by historians of good credit , is a meer falsity , and a lying flourish of vain words . there are ( we confess ) a multitude of vain and lying stories , amassed up together in the writings of demonographers and witchmongers of strange and odd apparitions , feats , confessions , and such like ; but never any one positive proof of any of these four particulars by any authors of credit and reputation : and this we dare boldly aver to the world . . let them produce any two witnesses that were of honesty and integrity , sound understandings and ability , that ever were present , and ear and eye-witnesses of a visible , vocal , and corporeal league made betwixt the devil and the witch ; or let them tell us who was by , and watched , and really and truly saw the devil suck upon some part of the witches body ; or who were the chamberlains , pimps or panders , when the devil and the witch committed carnal copulation ; or who were ever present when a witch was changed into a cat , a dog , an hare , or a wolf. if they can but bring forth any two credible witnesses to prove these things by , then we shall believe them ; but we must assert that never any such two could be produced yet : and therefore cannot but wonder at the shameless impudence of such persons , that dare affirm these things that never were , nor can be proved , and yet have not blushed to vent and trumpet forth such execrable and abominable lyes to the world. mr. glanvil confidently affirms these things to be matters of fact , and affirmanti incumbit probatio , let him produce his witnesses , and if they be persons of judgment , veracity , and impartiality , then we shall accept their proof ; but it is not figments , supposals , weak presumptions , or apparent falsities that will perform it ; for that which never was acted , can never truly be proved , and things that appear not , are as though they were not ; therefore he must produce his testimonies , or lose both his cause and credit , and must be taken for an assertor of never-proved fables . lying lips are abomination unto the lord : but they that deal truly are his delight . now we know they use to do in this case , as souldiers use , who when they are beaten forth of some out-work or trench , they then retreat into another that they think more strong and safe . and being driven from their weak hold of a bare affirmation without proof , that these things are verified to have been matters of fact , and really performed , both by authority and the evidence of sense , which are both utterly false , then they flye to this assertion : that the confessions of so many witches in all ages , in several countries , at divers times and places , all agreeing in these particulars , are sufficient evidence of the truth of these matters . to which we shall rejoyn , that the confessions of witches , however considered , are not of credit and validity to prove these things ; but are in themselves null and void , as false , impossible , and forged lyes , which we shall make good by these following reasons . . the witch must be taken to be either a person insanae , vel sanae mentis ; and if they be insanae mentis , their confessions are no sufficient evidence , nor worthy of any credit ; because there is neither reason , law , nor equity that allows the testimony or confession of an idiot , lunatick , mad or doting person , because they are not of a right and sound understanding , and are not to be accounted as compotes mentis , nor governed by rationability . for as by the civil law mad folks , idiots , and old men childish , bond-slaves , and villains are not capable of making a will to dispose of goods , lands , or chattels : so much more are all these sorts of persons excepted for giving evidence by confessions , or otherwise in matters concerning life and death , which are of far greater weight and concernment . and that these persons are of unsound understandings , is manifest in all the points that they confess , and therefore are no proof , nor ought to be credited : and that for these reasons . . because the things they confess are not attested by any other persons of integrity and sound judgment , and they must of necessity be lyars , because the bond-slaves of the devil , whose works they will do , and he was a lyar from the beginning . . because they confess things that are impossible ( as we shall prove anon ) and confiteri impossibilia insanienti● est . . there is no good end wherefore they make these confessions , neither do they receive any benefit by them , either spiritual or temporal , internal nor external . and this doth sufficiently shew , that they are deluded , melancholy , and mad persons , and so their confessions of no credit , truth , or validity . . their confessions will be found null and false , if we consider the impulsive cause that moves them to make them , and the end wherefore they declare such false and lying matters , and that in these particulars . . the moving cause is not , nor can be the spirit of god , which is a spirit of truth and righteousness , nor any motion of true remorse for their sins , or any thing flowing from repentant hearts , because they are persons forsaken of god and his grace , and given over to reprobate minds and senses , and therefore the truth of the word of god is fulfilled in them : because they received not the love of the truth , that they might be saved , therefore god shall send them strong delusion , that they might believe a lye . that they all might be damned , who believed not the truth , but had pleasure in unrighteousness . . neither is the end for the glory of god , or their own salvation , because they are the vassals and bond-slaves of satan , being kept captive at his will , and are rebels and traitors against god and christ , his church and truth , having renounced the faith , and become apostata's to the truth . . the impulsive cause and chief end wherefore they make these and such like confessions , is sometimes , and in some persons meerly to eschew torture and bodily pains , and sometimes the quite contrary solely to escape the present miseries of a poor , wretched , and troublesom life ; and therefore these confessions not at all to be credited , as being vain and feigned . . sometimes they are by force , waking , craft , and cunning , in hope of pardon and life , to make such confessions as the base ends and corrupt intentions of the inquisitors themselves , or their agents , have infused into them , for the advancement of false doctrine , superstition , and idolatry : such were the most ( if not all ) recorded by delrio bodinus , and the rest of the witchmongers , to which no credit can be given at all . . but the chief end that satan hath ( who is the forger , contriver , and deviser of these confessions , if voluntarily and freely made , the principal agent in all these matters ) is to set forth the power and glory of his own kingdom , thereby to lead men into , and continue them in lyes and errors ; for when he speaketh a lye , he speaketh of his own , for he is a lyar , and the father of it , and the witches are his children , and the works of their father the devil they will do , and he was , and is a murtherer and lyar from the beginning . and thus far we acknowledge a spiritual and mental league betwixt the witch and the devil , by virtue of which they confess these horrible and abominable lyes , of the glory of him and his kingdom ; but other league or covenant there is none , neither is there any the least spark of truth in all that they say or confess , because their sole end in making of these confessions , is to advance the credit and power of satan . . the impulsive cause that often makes them to utter such confessions of strange and impossible things , is the strong passive delusion , that they lye under , contracted by ignorant , unchristian , and superstitious education , which they have suckt in with their milk , heightned with an atrabilarious temper and constitution , and confirmed by the wicked lyes , and teaching of others , which makes them confess these execrable things , which they in their depraved and vitiated imaginations , do think and believe they have done and suffered , when there was never truly acted any such matter ad extrà , but only in their mad and deluded phantasies : and so no more credit to be given to them , than to the maddest melancholist that ever was read or heard of . . that there is not any jot of truth in these confessions , is manifest , if we consider the subjective matter of them , as is plain by these ensuing grounds . . for the most of them are not credible , by reason of their obscenity and filthiness ; for chast ears would tingle to hear such bawdy and immodest lyes ; and what pure and sober minds would not nauseate and startle to understand such unclean stories , as of the carnal copulation of the devil with a witch , or of his sucking the teat or wart of an old stinking and rotten carkass ? surely even the impurity of it may be sufficient to overthrow the credibility of it , especially amongst christians . . there are many things that have no verity in them at all , that notwithstanding have verisimilitude ; but these are not only void of truth , but also of truth-likeliness : for it is neither truth , nor hath any likelihood of it , to believe it for a truth , that the devil should carry an old witch in the air into foraign regions , that can hardly crawl with a staff , to dancing and banqueting , and yet to return with an empty belly , and the next day to be forced , like old dembdike or elizabeth sothernes , and alizon denice , to go a begging with the sowr-milk can : is this either probable or likely ? would it not much more have advantaged the devils interest and his kingdom , to have furnished them with good and true meat and drink , and not with such imaginary cates , which would neither fill the stomach , nor satisfie the appetite ? had it not been more for the devils benefit to have furnished them with plenty of gold and silver , than to let them go ragged and tattered , begging their bread from door to door ? . as these confessions have no truth-likeliness in them , so they are things that are simply impossible to be performed by any created power , and therefore must needs be false and fictitious relations ; for no creature can perform any thing but that for which by creation it was ordered and designed to ; but the devils by creation have no generative power given them , nor members or organs to perform the act of copulation withal ; and therefore their having carnal copulation with the witches , is a most monstrous fiction , and an absolute impossibility , and can have nothing in it more than the stirring up of the imaginative faculty , and thereby to move titillation in the members fitted for the act of generation , which is a thing that happens to many both men and women , that are of hot constitutions , and abound with seed , which we call nocturna prolutiones , of which the divines and casuists make that great question , an nocturna prolutiones sint peccatum ? and it is as simply impossible for either the devil or witches to change or alter the course that god hath set in nature , as to transubstantiate a man or woman into a cat , a dog , or a wolf ; and therefore are these confessions meer impossibilities and monstrous lyes . . there can in sound and right reason no credit at all be given to these confessions , because divers of them have been proved to be utterly false , as is plain in the man that did confidently affirm , that he was a true wolf , and that he had hair under his skin , the woful tryal of which was his death , though a pregnant and undeniable proof , that the delusion was in the phantasie , and that there was no real change of the mans body into a wolf ; and therefore doth flatly overthrow the credibility of these vain and lying confessions . to the same purpose is the story related by camerari●s from johannes baptista porta , a great naturalist , and a person of competent veracity , which is this . once ( saith he ) i met an old witch , one of those that are said to enter houses in the night time , and there to suck the blood of little children lying in their cradles . having asked her a question of something , she promised forthwith , that within a while she would give me answer . she puts forth of her chamber all those that went in with me to be witnesses of that which should pass . having shut us out , she strips her self stark naked , and rubs over all her body with a certain oyntment , which we saw through the chinks of the door . the operation of the soporiferous juyces , whereof this oyntment was compounded , made her fall to the ground , and brought her into a deep sleep . upon this we open the door , and some of us begin to strike and knock her well-favour'dly ; but she was so soundly asleep , that to strike her body and a stone , it was all one . forth we go again , in the mean time the oyntment had ended his working , and the old trot being awaked , and having put on her cloaths , begins to tell tales of robin hood , saying , that she had passed over seas and mountains , and then gives us false answers . we tell her , that her body had never stir'd out of the chamber ; she maintains the contrary : we shew her the blows we had given her , she persisteth the more stifly in her opinion . by the testimony of this author , who was an ear and eye-witness of this passage , and other persons with him , which manifests it to be good and sufficient evidence , it appeareth , that the witches are under a melancholy and passive delusion , promoted by the help of soporiferous oyntments , whereby they fancy and think they are carried into far remote places , where they hear and see strange things , and do and suffer that which is not at all performed , but only as in a dream , their bodies in the mean time lying immoveable , and so do but relate falsities and lyes , which is an unanswerable proof of the absolute falsity of their confessions , the thing that here we undertook to make good . and some late learned men ( with mr. glanvil himself ) giving too much credit to the things related by the witches in their confessions , to be true stories of things really performed at a great distance , have been forced to revive that old platonical whimsie , of the souls real egression forth of the body into far distant places , and its return again , with the certain knowledge of things there done or said , according to the relation that pliny gives us in these words : reperimus ( inquit ) interempla , hermotimi clazomenii animam relicto corpore errare solitam , vagamque è longinquo multa annuntiar● , quae nisi à praesenti nosci non possent , corpore interi● semianimi : donec cremato eo inimici ( qui cantharidae vocabantur ) remeanti animae velut vaginam ademerint . to which notwithstanding he doth not seem to give credence . but these relations of the witches are meer lyes and forgeries , and are but taught them by the spiritual craft of the devil , thereby to pretend to imitate the true visions that the prophets had from god. and though there may be some peculiar persons that have the way to fall into ecstasies , ( as helmont witnesseth of himself ) and may thereby understand many mystical matters , yet in it there is no real egression of the soul forth of the body , but a freeing or withdrawing of it from the phantasie and senses , and then ( as the cabbalists and mystical authors say ) it is joyned to the intelligible world , and beholds things as present ; and though there may be something of truth in it , yet few authors of credit and veracity , have attested it upon their own experience , and there may be much fallacy and danger in it , and therefore we leave it to further search and inquiry . another apparent ground of the nullity of the truth or credit of these confessions , is that which a learned divine in his letter to dr. wierus gives us , the substance of which we shall give in english , which is this : i have known ( he saith ) the year foregoing ( he writ his epistle anno . ) many foolish things from the private confession of a certain old woman , an inchanter , who when she had heard in my sermon the place in the . chapter of the acts explained , that many of the ephesians , being of those who had exercised curious arts , had brought their books , and burned them openly , &c. she forthwith ( he saith ) came unto me with a mind plainly troubled ; and with tears pouring forth into my bosom the secrets of her breast , did receive christian instruction ; and when she had understood , by the blessing of god , the vanity of diabolical impostures , and perceived them with opened eyes , she was easily converted to the light of truth , the smoak of lyes being laid aside . she , truth being once received , hath most constantly confessed , that it did appear to her more clear than the light at noon day , that satan did only deceive and blind the eyes of his vassals , and that there was nothing done in verity , and this she declared with a detestation of her diabolical art. and so concludes it in these words : uno verbo dicam , me satis experientiâ didicisse , bonam partem incantationum mera esse insomnia . and whosoever shall read , and seriously consider the epistle of that excellent and learned divine , will find the most of those vain illusions laid open and confuted : so that in all ( or the most ) of the things attributed unto witches , we shall find no more of diabolical operation in them , than an internal , mental , and spiritual delusion , in making the witches to believe , and to draw on others to the same opinion , that the devil hath a kind of omnipotent power and soveraignty . therefore did aristotle well conclude : incantamenta esse muliercularum figmenta . . a fourth reason of the meer falsity and incredibility of these confessions is this : is it possibly credible to a rational and unbiassed judgment , that the witches ( though never so many , at several times and places ) having made themselves the slaves and vassals of the devil , both in soul and body , and being led by his lying and deceitful spirit ( though making large and voluntary confessions ) can be conceived to have any touch of truth in them at all ? surely no more truth in these confessions , than there is in the devil , who was a lyar from the beginning ; and therefore we argue thus . such kind of will , affections and inclinations as are in the devil himself , such kind are in his children . but the will and affections of the devil are against god , his truth , and against all gods people , and his inclinations tend to continual lying . therefore the will , affections , and inclinations of his children ( such as the witches are , and are granted to be ) are against god , his truth , and against all gods people , and their inclinations tend to continual lying . the proof of the major and minor proposition is the plain words of our saviour , ye are of your father the devil , and the lusts of your father the devil ye will do , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and he was a murtherer from the beginning , and abode not in the truth , because there is no truth in him . when he speaketh a lye , he speaketh of his own : for he is a lyar , and the father of it . and again st. john tells us : he that committeth sin , is of the devil ; for the devil sinneth from the beginning . so that it may truly be said of them , they delight in lyes , and their confessions are nothing but lyes . and if they object and say , that here we confess a league with the devil and the witch , otherwise the witches could not be his children , vassals , and bond-slaves , which elsewhere we deny ; we answer , it is a gross mistake , in not observing the distinction we make betwixt a mental and spiritual league , such as the devil and judas made , and such as all wicked men make with him , and under this league we acknowledge all witches to be ; but a visible and corporeal league we positively deny , and so the objection is of no validity . and thus we suppose we have sufficiently proved , that there ought no credit at all to be given to the confessions of witches , no more than to devils , who are all lyars . now let us proceed to their third main objection : that so many wise and grave judges and honest juries could not have been deceived , to put to death such great numbers of those kind of people , without sufficient proof of the matters of fact . against which we oppose these following reasons . . it is but an argument at the best to drive the other party into an absurdity , which is not of any such dangerous consequence , as may be supposed ; for it would but conclude , that many grave and wise judges and juries have been imposed upon , and deceived , which is but argumentum ad homines , and doubtless many might , and have been . and do not we christians hold , that the gravest and wisest judges amongst the turks and persians have been , and are deceived , and have done unjustly in persecuting and putting christians to death , because they would not submit to the religion of mahomet , and yet we account it no absurdity or injustice to pass that censure upon them ? and do not the idolaters in all those large empires and kingdoms of tartary , china , the moguls country , and the rest of those countries in the east of asia persecute and put many to death , for not worshipping their idols , or embracing their religion ; and do we think it absurd to censure and condemn them of injustice , though in their own countries they be accounted grave and wise judges ? surely we do not , and there is the parity of reason in both the arguments , for all are but men , and so may erre . . but as for the grave , learned , and wise judges , and understanding and honest juries within his majesties dominions , we affirm they are clear and innocent from these imputations , and that for divers and sundry sound reasons . . our judges and juries have no such sinister and corrupt ends , to wrest the laws , or wring forth and extort feigned and false confessions , because they have no such ends as to uphold and maintain idolatrous and superstitious tenents , as praying to saints , magnifying of holy-water , or setting up of purgatory , as had the popish inquisitors , and the demonographers , and witchmongers that writ for those ends . and therefore it is no absurdity to say or think , that they dealt unjustly in their proceedings , which our learned and pious judges are not , nor can be guilty of . . the inquisitors and their agents had benefit by the death of witches , having a share in their goods , and therefore no absurdity to conclude , that their proceedings were unjust , partial , and corrupt , of which our judges and juries are clear , as having no profit at all by the death of these wretched and deluded people . . our judges are but sworn to the due execution of the laws made , and the juries sworn to bring in their verdicts according to their best evidence : now if the witnesses forth of malice , envy , ignorance , or mistake swear to matters of fact , for which death or other punishments are allotted by the law , both the judges and the jury are absolutely excusable ; and if there be any guilt in the witnesses , or falsity in their evidences , it lyes at their own doors , and upon their own consciences , and the judges and jurors are clear , and not to be blamed , for no humane prudence can altogether prevent , that witnesses may not erre or swear falsely . . have there not been many thousands of true and faithful martyrs , that have suffered and been condemned in many ages , in many and several countries , at many different and distinct times ? and some of these have been condemned by such as were called and accounted general councils , parliaments , high-courts of justice , and other places of great judicature , before judges that were accounted wise , grave , and learned , and by juries of honesty and understanding : were there therefore no true martyrs , and were they all justly condemned and put to death ? or is it absurd to be guilty of such incredulity , as to think and hold , that so many grave and wise judges , and knowing juries were deceived , and did unjustly ? let mr. glanvil or any other solve this argument , and carry the cause ; or else we must necessarily conclude , that opinio quae à se non propellit absurda , per absurda non premit adversarium . now having given a full and satisfactory answer to their main and strongest objections , and defeated the whole force of their first and most furious charge , we shall proceed to overthrow their main battel , in proving the four particulars mentioned in the beginning of the chapter , to be false and impossible . and in doing of this , we shall handle the three first promiscuously and all together , and the fourth about transubstantiations or change of witches into cats , hares , dogs , wolves , or the like , we shall handle by it self . . and first we acknowledge an internal , mental , and spiritual league or covenant betwixt the devil and all wicked persons , such as are thieves , robbers , murtherers , impostors , and the like , whereby the temptations , suggestions , and allurements of satan , spiritually darted , and cast into the mind , the persons so wrought upon , and prevailed withal , do assent and consent unto the motions and counsels of the evil spirit , and so do make a league and covenant with the said evil spirit , as saith the text : according to the prince of the power of the air , that now worketh in the children of disobedience . he doth not only rule over them , but also worketh in them ; for men are either the temples of god , or the temples of satan and antichrist , who sitteth in the temple of god , and opposeth and exalteth himself above all that is called god or worshipped . such a spiritual league or covenant as this did judas make with the devil , whereby he agreed to betray his master christ. then entred satan into judas : not that essentially or personally he entred into judas , but that he put it into his heart , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to betray him : which wrought so effectively in him in a spiritual manner , that he took up that diabolical resolution to betray his innocent master : and this was entring into a spiritual league with the devil . for as theophylact saith upon the place . hoc enim significat , spospondit , hoc est , perfectam promissionem & pactum fecit . and another saith : in judam satanas intravit , non impellens , sed patulum inveniens ostium : nam oblitus omnium quae viderat , ad solam avaritiam dirigebat intuitum . and again : missio ista spiritualis suggestio est , & non sit per aurem , sed per cogitationem : diabolicae enim suggestiones immittuntur , & humanis cogitationibus immiscentur . . we acknowledge that this spiritual league in some respects and in some persons may be , and is an explicit league , that is , the persons that enter into it , are or may be conscious of it , and know it to be so ; for when a person resolves to murther , he cannot but know that he then maketh a league with the devil , who was a murtherer from the beginning . and it is manifest , that in this league , and in no other , were all the priests that belonged to the oracles , who knew well enough that the idols or false gods they worshipped , did give no answers at all , but the responsions given were only of their own devising and framing , to uphold their credit ; and more colourably to cozen and deceive the people , they did pretend that they had answers from their gods or idols , and thus far the devil was in all their impostures and jugglings . and so all the several sorts of the diviners or witches mentioned in the old testament , were under a spiritual league with the devil , and did very well know , that what they did , was not by the finger of god , but either by the help of art , nature , leger-de-main , confederacy , or such like impostures and cheats : and yet they pretended , as did simon magus , and gave out that they were some great men , thereby to deceive others , when explicitly they plainly knew that themselves were but dissemblers and lyars , and that for gain , credit , and vain-glory they pretended to do those things , which they could never truly perform . and under this spiritual league , explicitly considered , are all our figure-flingers contained , who take upon them ( far beyond the rules of the true art ) to declare where stollen goods are , and to cause them to be brought back again , and many other such vain and lying matters , which they well know they have no power to perform , but that they willingly and knowingly take upon them to pretend to do these things for vain-glory and filthy lucre sake . and of this sort are all our pretending conjurers , diviners , wizards , and those that take upon them to reveal things by looking in crystals , beryls , and the like , ( of which we may perhaps speak more largely hereafter ) that indeed know well enough they do but deceive and cheat others : of all which we could recite very lepid and apposite stories , certainly known unto us , or discovered by us ; but mr. glanvil would account them but silly legends and old wives fables , and therefore we shall supersede here , and leave them to a fitter place . . there are others that are under this spiritual league , though implicitly , as are all those that we have granted to be passively deluded witches , those that by ignorant and irreligious education , joyned with a melancholy temper and disposition , to which they have added charms , pictures , and other superstitious ceremonies , which they learned by tradition . by all which they become so deluded and besotted in their phantasies , that they believe the devil doth visibly appear unto them , suck upon them , have carnal copulation with them , that they are carried in the air to feastings , dancings , and such like night-revellings ; and that they can raise tempests , kill men or beasts , and an hundred such like fopperies and impossibilities , when they do nor suffer any thing at all , but in their depraved and deceived imaginations . and so do blindly and implicitly believe that the devil doth perform all these things for them , when indeed and truth he doth nothing but dart and cast in these filthy and fond cogitations into their minds agreeable to their wicked wills and corrupted desires , and so are fast bound in this spiritual and implicit league . and under this spiritual implicit league are also comprehended all those that are witchmongers , and believe the verity and performance of these things , and think that the devil can both hurt and also help , and that there is a bad and a good witch , or with mr. perkins , a black and a white one , by which wicked opinion , the seeking unto witches , wizards , mutterers , murmurers , charmers , south-sayers , conjurers , cunning-men and women ( as we speak here in the north ) and such like , is still upholden by the authors and favourers of this opinion , contrary to the direct counsel of the holy ghost , who saith : and when they shall say unto you , seek unto them that have familiar spirits , and unto wizards that peep and that mutter ; should not a people seek unto their god ? for the living to the dead . to the law and to the testimony : if they speak not according to this word , it is because there is no light in them . and therefore saith one : admonet etiam , nos adversus impios cultus & superstitiones tutos fore , si in lege domini acquiescamus . the league or covenant betwixt the devil and the witch , is that which is visible and corporeal , where he is supposed to appear in some bodily shape unto the witch , and to have oral and audible conference with him or her , and so to make a league or covenant ; and this is the thing that we deny , and the consequents thereof , that he doth not suck upon their bodies , nor hath carnal copulation with them , nor carries them in the air , nor for them , nor by them doth destroy or kill man or beast , raise tempests , or change them into cats , hares , wolves , dogs , or the like ; and this we oppose with these following reasons . . whatsoever the devil worketh , it is to bring advantage to his own kingdom , or otherwise he should act in vain . but whatsoever he worketh by a visible covenant , is not for the advantage of his own kingdom : and therefore it is in vain . the major is plain from the text : be sober , be vigilant , because your adversary the devil , as a roaring lion , walketh about , seeking whom he may devour , whom resist stedfast in the faith . the minor is manifest in these two particulars . . satan is that old serpent , that was , and is more subtile than any beast of the field , which the lord god hath created : which notwithstanding the vain cavils , and seeming arguments of pererius , must be understood of satan the adversary of mankind , and not of the natural serpent , which is not the most subtile beast that god hath created , there being many others more subtile than the serpent ; and the scripture tells us of his cunning and wiliness : for the apostle saith , we are not ignorant of his wiles or devices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the apostle in another place calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his wiles , which are so great , that if it were possible , they might deceive the very elect . so that he wants no cunning nor subtilty to know how to bring a sinner into his snare , and to hold him fast , and when he is fast , he knows he need do no more , and therefore acts not in vain . . before he need attempt a visible apparition to the witch ( if any such thing could be ) he knows that the witch is sure and fast in his snare by a spiritual covenant already entred into , and therefore knows he need do no more , and he is too cunning to act to no purpose , and therefore doth st. paul warn timothy , that a bishop must have a good report , lest he fall into the snare of the devil , all sins being the snares of the devil , and when men are fast taken in them , they are in satans fetters , and he labours no more but to keep them there . and so the same apostle speaketh of those that oppose the gospel , that they must be instructed in meekness , that they may recover themselves out of the snare of the devil , who are taken captive by him at his will. so that sins keep men in the spiritual snare of the devil , and so are all those that are accounted witches , in that spiritual snare , holden fast enough by their own consents and corrupt wills , and need no bodily apparition to make them surer : and so this visible league falls to the ground , as having no ground nor end why it should be made . and for the devil to appear like a dog or a cat , and speak , would sure not only fright and startle an old witch , but even the boldest and most stout-hearted person . . the witches by visible apparitions of the devil ( if any such thing could be ) in any shape , could have no more assurance of satans performances , than they have already , by mental perswasion , and the dominion of him in their hearts , who is the prince of the air , and worketh in the children of disobedience , because by that visible appearance there is not brought any hostages or witnesses , which are absolutely necessary to confirm such a league or covenant . and these representations being made in their imaginations and fancies , wherein they think they see , do , and suffer these delusive visions , they are most firmly and pertinaciously confirmed in the belief of them , that any apparition externally must needs be vain and superfluous . . if the witches be not superlatively mad ( and if so , then so to be judged of , and all that in this point is believed of them either in doing , suffering , or otherwise , must be judged extreme folly and madness ) they will not make a league with the devil , knowing him to be the devil , because they cannot but know that he was and is a lyar and a murtherer from the beginning , and hath deceived many before them , that were of the same way and profession . and a visible appearance can afford them no certain security , but that he may and will deceive them still , and that he continueth a lyar and a deceiver . but while the delusion is internal , and the imagination depraved , and led by the suggestions and motions of satan , they then are so blinded , that they see not , nor understand the danger they run into , nor the certainty of the deceit they lye under , which a visible apparition would sooner shake and overthrow , than any way confirm , and therefore is false and needless . . but how come the witches certainly to know that the devil can perform such things as they would have done ? surely by no means , but either by traditional hear say or inward delusion ; the one they know not , but that it is a lye , and the other concludeth their passive delusion , to neither of which a visible apparition like a cat or a dog , and speaking unto them , can bring any confirmation , except the devil should bring them good store of gold or silver , or work some strange feat before their eyes , as to kill some men or beasts , or the like ; but none of these things are ever proved to be performed . and therefore it is not rational to believe that witches do make a visible and corporeal league with the devil , because by it they can have no certain knowledge , that he either can or will accomplish such things for them , as they desire . . the devil cannot by his own power or will , either appear visibly in what shape he please , neither can he when he will , nor as he will , perform these strange tricks , because he is under restraint , and can act nothing but as the will of god orders and determines : so god sent an evil spirit upon saul , otherwise he could not have troubled him ; and the devils could not enter into the herd of swine , until leave was given them by our saviour ; neither could he afflict job , until that gods hand was laid upon him , and god ordered him to be an instrument in that affliction . and though the devil be said to walk about like a roaring lion , seeking whom he may devour , yet must that walking about be only understood ( and is so taken by all sound expositors ) of the evil and wicked intention of his will , according to which he is always ready seeking whom he may devour , if he be so ordered or permitted of god ( ordering and permission in this point , being but all one act of the divine will and providence ) and not in regard of his power or liberty to act or execute what he please , and when and as he list ; for the same apostle and also st. jude telleth us , that he is kept in chains of darkness to be reserved unto judgment , and by those chains he is kept , that he cannot hurt or destroy , when and where he list , but as he is sent and appointed of god , either to tempt or afflict the godly , or to punish the wicked ; and therefore the sentence of st. austin is much to be weighed and considered , who saith : diabolus plerumque vult nocere , & non potest , quia potestas ista est sub potestate : nam si tantum posset nocere diabolus quantum vult , aliquis justorum non remaneret . and therefore i cannot but transcribe here the opinion of that pious and learned person bishop hall upon this very particular , which is this : could samson have been firmly bound hand and foot by the philistine cords , so as he could not have stirred those mighty limbs of his , what boy or girl of gath or ascalon would have feared to draw near and spurn that awed champion ? no other is the condition of our dreadful enemies , they are fast bound up with the adamantine chains of gods most merciful and inviolable decree , and forcibly restrained from their desired mischief . who can be afraid of a muzled and tyed up mastive ? what woman or child cannot make faces at a fierce lyon , or a bloody bajazet lockt up fast in an iron grate ? were it not for this strong and strait curb of divine providence , what good man could breathe one minute upon earth ? the demoniack in the gospel could break his iron fetters in pieces , through the help of his legion ; those devils that possessed him could not break theirs ; they are fain to sue for leave to enter into swine , neither had obtained it ( in all likelihood ) but for a just punishment to those gaderene owners : how sure may we then be , that this just hand of omnipotence will not suffer these evil ones to tyrannize over his chosen vessels for their hurt ? how safe are we , since their power is limited , our protection infinite ? so that if the devil be thus chained and restrained by the omnipotent decree and providence , that he cannot execute any evil , but as he is ordered of god , and that god doth not let him loose but for just causes and reasons ; then can it not be that the devil doth visibly appear and make leagues with witches , nor work such strange things for them , because there is no just or reasonable end that can be assigned , why god should order him to do these things ; and therefore a visible league with witches is meerly false and fraudulent . . this pretended league must needs be a lye and a figment , because of the effects that are feigned to follow , as to have carnal copulation with the devil , to raise storms and tempests , to flye in the air , and to kill men and beasts . for if these things be done , they are either performed by the witches own natural power , or by the devils . if by the witches natural power , or the force of her resuscitated imagination and strength of will to work ad nutum ( as van helmont seems to hold ) then the devil operateth nothing , but in playing the impostor , and deceiving the witch , and that he may easily do by internal and mental delusion , and needs no visible league to bring it to pass . and if the witch kill men or beasts , or perform any of the fore-cited feats by natural means or agents , then where is the devils power , or wherein is the witchcraft or fascination , or where is the effect of the league ? and if the witch kill by natural means , then the natural agent is not simply evil , but in the use and application . as a sword is a natural and lawful instrument for an honest man to use , to defend his life withal , in using of it with his natural power and skill ; but if a thief or a robber , with his natural power and skill , use a sword to kill and murther an honest man withal , it is wickedness in the use and end , but not in the agency of the thief , nor in the effect of the sword. so if the witch by any natural means ( though never so secret ) do kill a man or child , it is murther ; but wherein lyes the witchcraft ? is it any thing else but veneficium ( as both the greek and latine words do import ) to kill by some secret way of poysoning ? shew what witchcraft there is in it besides . if the devil by his own power kill a man , or perform the witches carrying in the air , and the like , let us know how , or by what means he performeth the same ? if what the devil performeth in natural and corporeal matter , be ( as the fathers , school-men , and divines most generally hold ) by applying natural agents , to fit passives , then the effect is natural , and so in killing any person , it is only wicked and diabolical , in regard of the end , which is murther , but what witchcraft is there in the means and operation ? and therefore guiterrius strongly concludeth thus . if there be no natural fascination , there can be no diabolical ; but there is no natural fascination ( as he thinketh he hath sufficiently proved ) therefore he concludeth there is no diabolical fascination at all . there is no way to solve this argument , but either in denying that the devil worketh these things by natural means , and then it crosseth the opinion of all the learned in general , ancient , middle , and modern , or by proving that there is natural fascination , and then diabolical is but in vain and needless . . how can the witches ( if not maniacal in the highest degree ) believe , that the devil who is a lyar , and the father of lyes , and whom they cannot but know hath in the like cases deceived many , that have ( in their opinion ) made contracts with him , will prove true in the performance of his promise ? or that he who is the enemy of all truth and goodness , and laboureth to deceive all mankind , will be faithful to perform his promise , or to do them any good , either real or apparent ? or ( if the witches be not incredibly mad ) can they believe that he will perform without hostages , bonds-men , or sureties ? when we find that the weakest and maddest of mortals , if he make a covenant with another of known loosness and deceit , though for a thing of a far less value , than either soul or body , will he not require sufficient bonds-men and security ? now what bonds-men or security can the witches have ? . and if the witches be not beyond measure deluded and mad , must they not rationally know , that if the devil deceive them ( as he is sure to do ) there is no recompence to be had , nor any that can compel him to perform bargains ? before what judicature , before what judges , by what law must they call him to an account , or have him punished ? so that in all reason and sound judgment we must conclude the witches to be absolutely mad , and then all these things also madness , lyes and folly , or that there is not , nor ever was any such league or covenant . . but if all this were granted , yet who are the witnesses to this visible league or covenant , can the witches name or find any ? the things that cannot be proved by sufficient witnesses , are never to be believed , and we have proved the nullity , impossibility , and falsity of the pretended confessions of witches themselves , and therefore that no credit at all ought to be given unto them , and however no law nor equity ought to allow the evidence of a party , as in these cases all witches are . and though some few of them have been so exceedingly mad to make such false and absurd confessions , yet if the records of all ages and courts were sought , it will be found that many hundreds of them have suffered that never confessed the least tittle of any such matter ; and the supposed witches of salmesbury in the county of lancaster , the tenth year of the raign of king james , were so far from this confession , that they were cleared , and the accusation found to be false , and all acted by the imposture of one thompson , or christopher southworth . and i my self have known two supposed witches to have been put to death at lancaster within these eighteen years , that did utterly deny any such league , or ever to have seen any visible devil at all : and may not the confession of these ( who both dyed penitently ) be as well credited , as the confessions of those that were brought to such confessions by force , fraud , or cunning perswasion , and allurements ? but if there be any such league or covenant betwixt the witches and the devil , how cometh the truth of this matter of fact ( if ever there were or could be any such thing ) to be certainly known and revealed ? have any of the pen-men of the holy scriptures recorded , that there ever was , is , or can be any such league or contract ? or was it ever attested by any honest rational men , that were ear or eye-witnesses of such a bargain and contract ? therefore we must once again conclude : de non apparentibus & non existentibus eadem est ratio . . as for the witches either males or females , having carnal copulation with devils , either as an incubus or succubus , and their stealing of seed from a man , and conveying it into the vessels of the woman , it is in it self so horrid , monstrous , and incredible , that i cannot well believe him to be a rational person , or sanae mentis , that believes it as a truth , and therefore cannot but think the rehearsal of it a sufficient confutation . also herein i do appeal to all learned physicians , who do know the way that nature breeds humane seed , the causes that make it prolifical , and the members fit for its generation and reception , who ( i doubt not ) will deride this tenent , and condemn it , as false and abominable . moreover , the horrid absurdity of it hath been sufficiently demonstrated by wierus , dr. tandlerus , mr. scot , mr. wagstaff , and others : and therefore all we shall say is this : that devils , whether conceived to be corporeal or incorporeal , and to assume bodies ( for the one it must of necessity be ) were not created of god to generate , neither have they , nor can have any seed , or members fit for generation ; and therefore to copulate or generate is derogatory from the glory of nature , and blasphemous against god and his power . as for the devils sucking the teats , warts , or such like excrescences of the witches bodies , we should have passed it over as easily as the former , but only that mr. glanvil hath taken up the cudgels to defend it : to confute which , we shall give these satisfactory reasons . . there can be no rational end assigned , why the devil should perform this action , for we must tell mr. glanvil that supposals are no proofs , and ex suppositis supposita consequuntur , and in a thing of this nature , arguments to prove it probable are insufficient . and if ( as he confesseth ) for their being suckt by the familiar , i say , ( he saith ) we know so little of the nature of demons and spirits , that 't is no wonder we cannot certainly divine the reason of so strange an action : now if he knew so little of their nature , it must needs be vanity and arrogance to take upon him to declare so much : and if he could not certainly divine the reason of so strange an act , it was extreme folly and pride in him to bring in idle and vain conjectures and probability , where verity and certainty are expected . one while he supposeth them corporeal , which if granted , will not prove that they are recreated by the reeks and vapours of humane blood , because their bodies are of a more pure nature , than to be nourished with gross , and sometimes ( especially in melancholick old men and women ) corrupted blood ; for if every thing be nourished by its like , then they cannot be fed with humane blood , for they have no flesh nor bones such as ours , that have need to be nourished with blood . and for his next , perhaps , and may be , that it is a diabolical sacrament , we shall believe it when he proves it , and not before . but he hath a third supposal , which to him seemeth most probable , viz. that the familiar doth not only suck the witch , but in the action infuseth some poysonous ferment into her . if this had been most probable , why did he bring in the other two , that are less probable ? surely he might have known that , srustra fit per plura , quod fieri potest per pauciora . and is his sucking now come to infusion and injection ? surely these will not accord : but enough of supposals . . but we must know of mr. glanvil , how he comes to know that the devils sucking of the witches bodies is a truth , or ever was proved to be matter of fact , who were by and present that were ear or eye-witnesses of it ? a thing that never was proved ought never to be believed ; and if he recur to the witches confessions , that is fully overthrown before , and we are sure that in these late years that are past , when so many pretended witch-finders were set abroad in scotland and northumberland , they never mánifested , nor could verifie any such thing , but were found and discovered to be notorious impostors and knaves , pretending to discover witches by putting sharp needles or pins into the warts and hollow excrescences of divers persons , when the persons so dealt withal , did not see nor know ; and if the persons did not feel nor complain of pain , then ( forsooth ) they must be taken for witches , and be burnt . so of many persons they got money and bribes , that they might not be searcht or stript naked , and of others for finding excrescences upon them that were hollow and fistulous , and therefore when the pin was thrust into the fistulous cavity , that was skinned within , and so indolent , they were then accounted guilty , and were either forced to compound with these notorious pretended witch-finders , or to be prosecuted for their lives . by which wicked means and unchristian practices divers innocent persons , both men and women lost their lives ; and these wicked rogues wanted not greater persons ( even of the ministry too ) that did authorize and incourage them in these diabolical courses , as though this had been some way prescribed by god or his word to discover witches by , when it was an hellish device of the devil to delude witchmongers , and bring poor innocent people to danger and death . yet it had prevailed further , if some more wise heads and christian hearts had not interposed , by whom the villany was detected , and the impostors severely punished ; and that this is a most certain truth , hundreds yet living can witness and testifie . and the like in my time and remembrance happened here in lancashire , where divers both men and women were accused for supposed witchcraft , and were so unchristianly , unwomenly , and inhumanely handled , as to be stript stark naked , and to be laid upon tables and beds to be searched ( nay even in their most privy parts ) for these their supposed witch-marks : so barbarous and cruel acts doth diabolical instigation , working upon ignorance and superstition , produce . . but as this was never really proved de facto , that the devil did suck upon the body of a supposed witch , so the possibility of it likewise can never be demonstrated . for whether a spirit be taken to be corporeal , or to assume a body , yet it neither hath nor can have such a body as our saviour did appear in after his resurrection , which was the same real and numerical body that he suffered in , and was by the sense of seeing and feeling distinguished from any bodies that spirits can have and appear in , especially in solidity and tangibility ; for a spirit hath not flesh and bones , as he was felt and seen to have . and where there is no flesh and bones , there cannot be any animal sucking , and we speak not here of artificial sucking or attraction , of which there is a great question , whether any such thing be at all or not ; but however the spirits have no power to suck , because they have not flesh and bones . . that there are divers nodes , knots , protuberances , warts , and excrescences that grow upon the bodies of men and women , is sufficiently known to learned physicians and experienced chirurgions . some have them from their mothers wombs , some grow afterwards , some proceed from internal causes , some from external hurts , some are soft , some hard , some pendulous , some not , some fistulous , and issue matter , some hollow and indolent , and many other ways . and these are more frequent in some persons , by reason of their complexion and constitution , in others by reason of their age , sex , and other accidents and circumstances , especially in women that are old , and their accustomed purgations staid , or by reason of child-birth , and the like . now if all these were witch-marks , then few would go free , especially those that are of the poorer sort , that have the worst diet , and are but nastily kept . and for their being indolent , it doth argue nothing but ignorance ; for many sorts of tumors and excrescences are without pain , as well as fistulous and hollow warts . and it is a woful errour , to make that a sign and mark of a diabolical contract , that hath natural causes for its production . and it is a strange kind of logick to argue or conclude , that men or women are witches , and have made a contract with the devil , because they have such warts or excrescences that are indolent when pricked into : where is the coherence , connexion , or just consequence ? let all wise men judge . as for that vain opinion , that witches are , or can be really and essentially transformed into dogs , cats , hares , and the like , or men transubstantiated into wolves , it is largely by numerous positive arguments , confuted by casmannus , and by the authors of that learned treatise of spirits and devils , written in the raign of queen elizabeth , as also by wierus , mr. scot , and others ; so that we shall not bring all that others have written about this point , but note such things as are most material , and have been less handled or regarded by others , and that in these particulars . . it is taken to be a great matter with some , because st. augustin seemeth to favour this opinion of transformation , and tells us this : si enim dixerimus ea non esse credenda , non desunt etiam nunc , qui ejusmodi quaedam , vel certissima and isse , vel etiam expertos se esse asseverent . and then saith : and we , when we were in italy , did hear such things of a certain region of those parts , where certain women that kept inns , being skilled in these arts ( they did say ) were wont to give in cheese to travellers that they could get to take it , from whence forthwith they were turned into juments , and carried necessary burdens , and when they had done , did again return unto themselves , but that while they had not a bestial , but rational and humane understanding . and yet concludeth : haec vel falsa sunt , vel tam inusitata , ut meritò non credantur . to which we shall return these short answers . . though st. austin were in many things a very learned man , yet being but a man , might and did erre , not only in this point , but in many others . . his reasons to prove it by are weak and groundless . . he speaketh nothing of his certain and peculiar knowledge , but by common fame and hearsay ; and therefore the matters alledged to be done , are not credible . . he confesseth that they are either false , or so unusual , that they are not worthy to be believed . . and when he hath said all he can , he concludeth these transformations ( if any such were ) to be but phantastical , that is , to seem so , but not really to be so , and what he meaneth by a phantastical appearance , is not easie to judge , whether it were a delusion of the phantasie within , or of the senses without . . but in another place he telleth us this : non est credendum , humanum corpus daemonum arte vel potestate in bestialia lineamenta converti posse ; so that here is st. austin contradicting himself , or else he concludeth nothing . . but his learned commentator ludovicus vives doth not give credit to those vain and lying fables , but confuteth them by the authority of pliny ( who might have given st. austin satisfaction , if he had read him ) who tells us roundly : homines in lupos verti , rursumque restitui sibi , falsum esse confidenter existimare ●lebemus , aut credere omnia quae fabulosa tot seculis comperimus . and further saith : mirum est , quò procedat graecia credulitas . nullum tam impudens mendacium est , ut teste careat . . for essential transformations we have examples in the sacred scriptures , but these not wrought but by a divine hand and an omnipotent power . and such was that of lots wife , who looking back contrary to command , was turned into a pillar of salt , & fuit in statuam salis , as arias montanus renders it , which accordeth with the hebrew exactly , the vulgar latine and others say , versa est in statuam salis : and this by the divine finger was a real transubstantiation , especially in respect of her body , the substance of which was really changed into an absolute pillar of salt , without regression or returning back to what it was before , but remained so still , and was standing in the days of josephus , if credit may be given to what he writeth . another example we have in moses his rod , which god commanded him to cast upon the ground , and he cast it upon the ground , and it became a serpent , and moses fled from before it . and the lord said unto moses , put forth thine hand , and take it by the tail . and he put forth his hand , and caught it , and it became a rod in his hand . this rod afterwards aaron threw down before pharaoh , and it became a serpent , and swallowed up the rods of the wise-men and sorcerers , and it afterwards became a rod again , and aaron used it in working some of the rest of the miracles . so that this was so true a transformation , that moses himself was afraid when he saw the rod a serpent , that he fled from before it ; and that it was a real change , appeared in that it swallowed up the rods of the magicians , and still afterwards became a rod again . so likewise all the waters in egypt were really changed into blood : and our saviour did really change the water into wine at the marriage in cana of galilee . and all these were true and real transubstantiations , which neither devils nor witches can perform , as appeareth by these unanswerable arguments . . all real transubstantiations are wrought and performed by a divine and omnipotent power : but devils and witches have no divine nor omnipotent power . therefore devils or witches cannot work or perform any real transubstantiations . . all beings that work real transubstantiations , must work contrary and different from that order and course that god hath established in nature : but devils and witches cannot work contrary and different from that order and course that god hath established in nature . therefore devils and witches cannot work any real transubstantiations at all . let all the witchmongers in the world answer these arguments , if they be able . . we find also external transfiguration , as of christ in the mountain ; for the text saith , in st. matthews gospel : and he was transfigured before them , and his face did shine as the sun , and his raiment was white as the light . and mark saith : and he was transfigured before them , and his raiment became shining exceeding white as snow : so as no fuller on earth can white them . and st. luke saith : and as he prayed , the fashion of his countenance was altered , and his raiment was white and glittering . the word used in those places for the transfiguring or altering of his face by st. matthew and st. mark is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trans , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forma , figura , the outward form , shape , figure , or lineaments ; and this word is also used for the change or transforming of the mind , will , desires , and affections : for so the apostle saith : and be not conformed to this world : but be ye transformed by the renewing of your mind . and again he saith : we behold as in a glass the glory of the lord with open face : and are transformed into the same image from glory to glory . but st. luke instead of this word expresseth it thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tremellius renders it : transformatus est aspectus vultûs ejus . and beza : species vultûs ejus alia , which is nearest the greek . so moses face , when he had been with the lord upon the mount , the skin of it did shine , so that he put a veil upon it , when he spoke to the people , and put it off when he went in to speak unto the lord. so that these were external alterations of both christs and moses face , by appearing glorious , resplendent , and shining like the sun , and this was wrought by a divine hand and power . from whence we may note , . that though christ was thus gloriously transformed ( for so the word doth bear ) yet we are not to imagine , that christ was essentially changed into some other substance or nature ; no , but that he was rather made there most resplendent in glory . . and where the apostle wisheth the romans to be transformed : is it to be essentially transformed into any other substance or natural thing ? nay not so , but effectively into some other more sacred qualities , by the renovation of their inward mind . and again where he saith : and are transformed into the same image from glory to glory . his meaning is not , that we are essentially transformed into the very image of god ; for so should he very shrewdly confirm that foolish opinion of some , who hold that men are deified in god , and that god also is hominified in men : but his purpose is , that we ( by the operation of the holy spirit ) should proceed and grow ( by degrees ) from glory to glory , until we be truly conformed unto the similitude of that same glorious image of god wherein we were first created ; and so intendeth no essential transformation at all . . we are here to note the difference betwixt this transfiguration , and that which may proceed from natural causes , as passions , affections , or diseases ; and also from artificial or counterfeited transfigurations . for it is wonderful to behold , how anger and rage doth alter the faces and countenances of some , and so grief , sorrow , despair , and the like , in others , causeth horrible changes all over the external parts both of the face and body . neither is any passion more prevalent than deep-rooted fear mixed with despair , as hath been manifested in some , that in a short time , nay even in the space of one night have had their hair , that formerly was black , turned into gray or white , as is testified by authors of unquestionable veracity . and for diseases , it is almost incredible to think , what strange alterations madness , frenzy , the bitings of a mad dog , melancholies ( especially that kind which physicians call lycanthropia , which is so wonderful , that it hath made many dotingly believe , they were really transformed ) will produce and bring forth . examples of which at large may be seen in schenckius ; of which we shall speak more fully anon , as also of artificial and counterfeited transfigurations : and that devils nor witches can perform no such transfigurations as this of christ and moses , is manifest by the arguments laid down before , because these were brought to pass by a divine hand and an omnipotent power , which devils and witches have not , and therefore cannot operate any such things . . moreover in the scripture there is mention of counterfeit , simulated , and hypocritical transformation , such the apostle mentioneth in these words , speaking of the false apostles : for such are false apostles , deceitful workers , transforming themselves into the apostles of christ. and no marvel , for satan himself is transformed into an angel of light . therefore it is no great thing , if his ministers also be transformed as the ministers of righteousness , whose end shall be according to their works . the word there thrice used is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habeo , possideo , teneo , and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitus : so that the compound verb properly signifieth effingo , assimulo , and so of necessity must signifie in these three places . so the apostle saith in another place : the form of this world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; passeth away , that is , the fashion , condition , custom , or usage of the world passeth away . this place of scripture concerning satans transforming of himself into an angel of light ( though plain in it self ) hath been and still is most usually alledged by witchmongers , to prove the apparitions of devils by : for thus they commonly argue ; if satan can transform himself into an angel of light , much more ( arguing à majore ad minus ) into any other shape , and so may easily appear in the form of a cat , dog , or in any other shape whatsoever , and this they think to be an invincible argument . this way of argument were of force , if the apostle in this place had meant or intended any real or essential transformation ; but that this is not the meaning of the text , we shall prove by these following reasons . . the very signification of the word here , doth not bear nor intend any essential transformation , but only feigning , pretending , and assimulating , as when judas pretended charity and love to the poor , when he said : why was not this oyntment sold for three hundred pence , and given to the poor ? this he said , not that he cared for the poor : but because he was a thief , and had the bag , and bare what was put therein . though judas iscariot hypocritically feigned and pretended this charity to , and care for the poor , yet was he not really a charitable man , or a lover of the poor , but a thief , and a most covetous wretch . so these false apostles did pretend much zeal and piety to preach and promote the gospel , but therefore were they not really transformed and changed into true apostles , but were deceivers , dissemblers , and hypocrites . so satan often pretendeth heavenly , angelical , and divine things , and to do as the holy angels do ; but it is in deceit , cozenage , falsity , and hypocrisie , and so he is by counterfeiting and dissembling said to be transformed into an angel of light , and not otherwise by any essential transformation at all . . the text it self doth plainly manifest , that they were not transformed into true apostles , for then st. paul had had no cause to have written so bitterly against them ; but that notwithstanding that shew , form , or pretence that they held forth , and though outwardly they seemed to personate the true apostles of christ , yet that was but an external and hypocritical simulation ; for really and truly they were false apostles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and deceitful workers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and so satan may make what shews or pretences he will of goodness , piety , and of heavenly things , and so may counterfeit , dissemble and lye , yet still he remaineth a very accursed devil , and is never really changed from his damned and diabolical nature . . satan is so transformed into an angel of light , as his ministers are transformed into the apostles of christ. but satans ministers are not essentially transformed into the apostles of christ. therefore neither is satan essentially transformed into an angel of light. for though satans ministers may pretend never so much piety and zeal , and labour to personate and imitate the true ministers of christ , yet notwithstanding that pretended transformation , they still really and essentially remain as they were , that is , deceivers and hypocrites . and satan for all his seeming and apparent personating and imitating the angels of light , he still remaineth in his essence and nature an angel of darkness , and a lying and accursed wretch . . the devil is never nor can be really and essentially transubstantiated into an angel of light , for then he could ( indeed and in truth ) be no longer a devil , but his diabolical nature would of necessity cease . but all his transformation is , when he intendeth most deeply to circumvent and deceive the sons of men , then he pretendeth the most religious and the holiest shews of all . pretending in all outward appearance the holy affections , sincerity , and zeal of the holiest angels of light. for as st. austin saith : unless the malignity of satan be sleightly and cunningly covered , his deceivable purpose is seldom or never effected . . the best and most sound expositors , both ancient , middle , and modern do expound the place as we have urged it , of which we shall name only two or three . st. chrysostom tells us this : operarii dolosi : nam operantur quidem , sed revellunt ea quae sunt plantata : nam quoniam sciunt se aliter non posse esse acceptos , personâ veritatis sumptâ , erroris actum simulantes peragunt . and a little after he saith thus : et multos diabolus sic decipit , personâ in se acceptâ , & non factus angelus lucis : sic illi personam apostolorum circumferunt , non ipsam potentiam , neque fortes sunt . dr. hammond gives the paraphrase of this place thus : for the truth is ( he saith ) these men that come to infuse false doctrines into you , behave themselves as cunningly as they can , and do labour to imitate , and seem to do those very things , that we true apostles do . and 't is no unusual matter for deceivers and seducers to do so ; for satan himself pretends to do those things that the good angels do , makes as if he meant you all kindness , when he comes to destroy you . and therefore 't is not any thing strange , if seducing hereticks , imployed by him , do imitate the actions of the apostles of christ ; but according to the hypocrisie of their actions , so shall their ends be . see theophylact and calvin upon the place . so that we positively conclude , that from this place of scripture no real or essential transformations of devils can be proved at all . . there are natural transformations by progression to perfection , as is manifest in insects , which at the first to our view do appear to be worms , maggots , creepers , or caterpillers , and yet afterwards do become several sorts of winged creatures , as butterflies of many and various kinds , flies , and the like ; as that creature , which here in the north fishers do call a may-fly , is first but a little creeper inclosed in an hull , as of pieces of straws , or the like : and so that which they call a cod-bait , is like a yellow maggot with a black head inclosed in a sandy crustaceous husk , and yet towards the middle of august , or the beginning of september , becometh a fine yellowish fly , which the fishers use to bait withal , and these are but gradual progressions towards the perfection of the animalcle , as the learned author johannes swammerdanus hath declared in these words , as we find it laid down in the philosophical transactions : first it lays down the ground of all natural changes in insects ; declaring , that by the word change , is nothing else to be understood but a gradual and natural evolution and growth of the parts , not any metamorphosis or transformation of them , and a great deal more of notable observations concerning the most sorts of insects , as may be seen in the piece quoted in the margent . so likewise there are very many strange transformations wrought by petrifactions both of vegetables and animals , or their parts , as may be seen by the writings of many learned authors , especially those noted in the margent , to whom we refer the curious inquirer . these being natural transfigurations ( for so they may be properly called ) we cannot rationally suppose that any man of judgment will imagine , that any such can be produced by devils or witches , because they are brought forth by natural principles and agents , which devils or witches cannot over-rule , alter , nor hinder , else the whole and certain course that the creator hath set in the order of the production and generation of natural things , might be suspended , which is not possible to be performed without an omnipotent power , which the devils and witches have not . besides the most of these require a suitable time for their production and perfection , which must only be performed by the internal operation of nature , or by art accelerating the works of nature , which devils and witches cannot bring to pass . . there are divers other transformations ( at least so accounted and called ) which because they are not absolutely pertinent to our purpose , we shall only mention slightly . . external changes of the body in respect of diseases , and some by an extraordinary power , as that of moses , to whom the lord said : put now thine hand into thy bosom . and he put his hand into his bosom : and when he took it out : behold , his hand was leprous as snow . and he said , put thine hand into thy bosom again : and he put his hand into his bosom again , and plucked it out of his bosom , and behold , it was turned again as his other flesh . here we see that the same hand was made leprous white as snow , and was again restored as his other flesh . and this was done by a divine power , such as neither devils nor witches can perform . so gehazi of whom it is said : the leprosie therefore of naaman shall cleave unto thee , and unto thy seed for ever . and he went out from his presence a leper as white as snow . and here the judgment was permanent , and no restauration , and was a great miracle , which devils and witches cannot perform . . there is feigned , and artificial transfigurations . so of david , of whom it is said : and he changed his behaviour before them , and feigned himself mad in their hands , and scrambled on the doors of the gate , and let his spittle fall down upon his beard . and all this he prudently feigned , that he might escape from achish the king of gath , of whom he was sore afraid : so many persons of worth have disguised themselves strangely , that they might escape the hands of their enemies , or not fall into their power , and yet these were not done by the devils art , nor by witchcraft . so a stage-player transfigureth himself , sometimes to personate one person , and sometimes another ; and though his outward habit , speech , and action be changed , yet he remaineth the same in nature and person that he was before those changes , and so maketh nothing for witcheraft at all . . there are knavish transfigurations and counterfeiting for deceitful and wicked ends , as in those we call gypsies , that discolour their faces and skins , to be more fit to cheat and cozen . so likewise do many other vile and wicked persons counterfeit sores , ulcers , leprosie , dropsie , and such like diseases , as may be seen at large in ambrose paraeus book of monsters , and we have seen and detected divers ; and all this done only to deceive and abuse mens goodness and charity : but no more of devil in any of these , but the wickedness of the mind , and the evil of the end and intention . of a more wicked grain and temper are those , that for wicked and devilish ends counterfeit themselves to be possessed , and labour to make the world believe , that the devil doth move in divers parts of their bodies , and doth speak in them , when it is nothing but only their own devilish cunning in lying and counterfeiting , as we shall have occasion to shew more fully hereafter . . there are also divers kinds of sportive and delusive transformations , performed by those that use the art of leger-de-main or juggling , wherein they pretend and seem to transubstantiate one thing into another , when by the agility of their hands , and the gesture of their face and body , they do but draw your eyes and attention another way , while they do but nimbly convey another thing in its place . and he that taketh these for conjurers or witches , and their tricks for diabolical or witchcraft , are surely under a devilish delusion , and are most strangely bewitched . and as for the changes wrought by pharaohs magicians , we shall particularly handle it in another place . . there are other transformations mentioned in the scripture , of which we shall now speak . . that transformation that the grace and spirit of god doth work inwardly in the minds and hearts of the godly , which is not by changing their nature or persons , but by transforming their minds , and altering their wills and affections from sinful and earthly things , to those that are holy and heavenly : so the apostle willeth the romans , that they be transformed by the renewing of their minds , and so they come to be changed from glory to glory , and this were blasphemy to say , that either devil or witch could perform it . . there is a transformation wrought in the minds of the wicked by the just judgment of god ; for the text saith , speaking of antichrist : revealing even , him , whose coming is after the working of satan , with all power and signs and lying wonders . and with all deceivableness of unrighteousness in them that perish ; because they received not the love of the truth , that they might be saved . and for this cause god shall send them strong delusions , that they should believe a lye . that they all might be damned , who believed not the truth , but had pleasure in unrighteousness . so in the case of saul the text saith : and it came to pass on the morrow , that the evil spirit from god came upon saul . these therefore are inward judgments for wickedness , sent by god by the ministry of satan , of which we shall speak more hereafter . . we lastly come to the main point , that is , concerning the transformation of nebuchadnezzar , which the witchmongers hold to be a real and an essential transubstantiation , therefore let us hear the words as they run in our english translation , which are this : and they shall drive thee from men , and thy dwelling shall be with the beasts of the field , they shall make thee eat grass as oxen . the same hour was the thing fulfilled upon nebuchadnezzar , and he was driven from men , and did eat grass as oxen , and his body was wet with the dew of heaven , till his hairs were grown like eagles feathers , and his nails like birds claws . and at the end of the days i nebuchadnezzar lift up mine eyes unto heaven , and mine understanding returned unto me . at the same time my reason returned unto me . and a little before : let his heart be changed from mans , and let a beasts heart be given unto him . from this place they commonly frame an argument to this purpose . that nebuchadnezzar being really and essentially changed from a man to a beast or an ox , much more may satan essentially transform himself into the shape of any creature , and consequently that he may really change the witches into hares , dogs , cats , and the like . but we shall unanswerably prove that the assumption is false , that nebuchadnezzar was not transubstantiated , or essentially transformed at all : and if he had been really so , yet that the consequence is invalid , and of no force , and that by these arguments . . because that being driven into the field , and eating grass as oxen , and having his body ( it was his body , not the body of an oxe , and therefore no corporeal nor real change ) wet with the dew of heaven , do not at all conclude or infer , that his body was really and essentially changed , nor in the external figure of it altered from what it was before ; for he might go upon all four , and eat grass , and yet that doth argue no real change of his bodily shape at all ; for so have divers persons done , that being young , have been lost in woods and desarts , and have been brought up with bears or wolves . to which purpose take one story for all from philip camerarius , that learned counsellor of norimberg , a man of great credit and reputation , in these words . in the year . there was in the parts of hesse a lad taken , who ( as he reported afterwards , and so it was found true ) when he was but three years old , was taken away , and afterwards nourished and brought up by wolves . these wolves , when they got any prey , would always bring the best of it to a tree , and give it to the child , which did eat it : in winter and time of cold , they would dig a pit , and strew it with grass and leaves of trees , and thereupon lay the child , and lying round about it , preserve him from the injury of the weather : after they would make him go upon all four , and run with him , till by use and length of time , he could skip and run like a wolf ; being taken , he was compelled by little and little to go only upon his feet . he would often say , that if it had been in his power , he could have taken more delight to have conversed among wolves , than among men : he was carried to the court of henry lantgrave of hesse to be seen . and in the same chapter he relateth another story to the same purpose of one that he himself had known and seen , that was of admirable agility , and more to the same end . now must we conclude , that because this boy did live and lye in the open air , was fed with raw flesh , and went upon all four , that therefore he was really and essentially cha●ged into a wolf ? no , that would be inconsequent and ridiculous ; and so would it be , if because nebuchadnezzar lay in the open field , was wet with the rain and dew , and did eat grass as an ox , to conclude , that therefore he was really changed into a beast ; the absurdities are both alike . this is as mad a kind of inference , as if we should say , conies and geese do eat grass like an ox , therefore they are oxen or asses , when notwithstanding they still retain their essential beings and shapes , without any essential transformations at all . . because the hairs of his head ( as the text saith ) were grown like to an eagles feathers , and for that also the very nails of his hands and feet were like the claws of a bird : yet it doth not prove that he was really changed into a beast , and that for these reasons . . because it would be more consonant to conclude , that he was rather transformed into some bird , having feathers and claws , than into a beast that hath horns and hoofs , though there was in him no corporeal transformation at all , but only a changed mind . . the text is not according to the hebrew phrase used when there is real transubstantiation , as in lots wife ; et fuit statua salis ; but as tremellius renders it : usquedum pili ejus ut aquilarum plumae crevissent , & ungues ejus ut avium . and arias montanus thus : donec capillus ejus sicut aquilarum crevit , & ungues ejus sicut avium : which is exactly agreeable to the hebrew . so that the assertion is not , that his hairs were changed into eagles feathers , nor his nails into birds claws , but that they were sicut as the feathers of eagles , and as the claws of birds ; the hairs by being grown ruffled , squalid , and rugged , and the nails by being grown long , hard , and crooked for want of cutting , dressing , combing , and ordering ; and more change than this the words or sense do not bear . . there was no other change , but what was by natural growth ; for the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie multus fuit , succrevit in multitudinem : so that the hairs were increased naturally in multitude and length , and the nails in magnitude and length , and so there was no essential change at all , but only an excessive augmentation of them both , he having lost the use of reason , whereby he could not use means to cut , cleanse , and order them . so that they did but grow squalid and ill-favour'd for want of using means to order and make them comely , even as many that have been lost , or left in desarts , and desolate places , have after some length of time been found to be overgrown with hairs and ugly nails , that they have scarce been taken for men , but have appeared as savage and feral monsters . . his restauration doth plainly testifie what kind of change it was ; for that which was restored unto him , did bring him into the same condition that he was in , before this transformation ; and that was his knowledge or understanding . now therefore if his knowledge or understanding did reduce him to the right use of reason , and brought those conditions and qualities that he had before : then it is most plain , that it was only his knowledge or understanding that was taken away or changed ; and so there was no other transformation , but what was internal in the mind , judgment , or imagination , by altering his will , desires , cogitations , condition , and qualities , and so no essential transformation at all , nor no change of his external shape , but what grew naturally in regard of his hair and nails or skin , for want of due ordering and decent dressing . and that this is an unanswerable truth , the words in the text do sufficiently testifie , which are in our english : and mine understanding returned unto me , and at the same time my reason returned unto me ; therefore it was only his understanding and reason , that had for a time been turned from him , and at his restauration they returned , or came again . tremellius renders the former verse : et mente meâ ad me reversâ excelso benedixi . and in the latter : mente meâ reversâ in me . in both verses arias montanus renders it : cognitio mea super me reversa est ; for the hebrew word there used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scivit , restituit , cognovit , agnovit , propriè est mentis & intellectûs , as avenarius saith . and the septuagint in both the verses do agree with the hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and to this purpose doth the french , italian , and luthers translation render it , only the vulgar latine gives it by the word sensus , & figura mea reversa est , which is altogether vicious . so that from hence we may safely conclude , that this transformation was only internal and mental , and no essential change at all : of which a most learned divine tells us thus much : sunt nonnulli , inter quos est johannes bodinus , qui putant humanam figuram reverà fuisse ei ademptam . ac sanè deus pro sua omnipotentia miraculum hoc in rege isto impio facere , & humanam ejus naturam in bruti animalis essentiam mutare potuit : sed verisimilius est regem alienatum mente , vel etiam maniacum factum , ademptâ ei divinitùs mente , ut patet ex sequente vers . . & in furorem versum , sive per iram , sive per dolorem , ob acceptam ignominiam , quòd regiâ dignitate esset orbatu● . sic ericus rex sueciae in furorem est actus per iram & dolorem , quòd regno esset dejectus , anno . . that this was only a mental and internal transformation , as are many sorts of melancholy , especially that which physicians call lycanthropia , or melancholia lupina , rabies canina , and the like , is most manifest by comparing it with some of these that we have named ; of which ( though we have related some before ) we shall give some few , from authors of credit and veracity . . and first concerning the effects of that madness caused by the biting of a mad dog , we have a most sad and deplorable story recited by philip salmuth , that experienced physician of anhalt , which we shall here give in english : many ( he saith ) do verily think that the force of this poyson will break out ; and appear within a few months or years . but experience doth altogether testifie the contrary . as certain learned authors do commemorate , that it hath laid hid in some the space of seven years , but in others it hath broke forth in the twelfth . guainerius also mentioneth a certain person , to whom the hydrophobia did happen the . year after he was bitten by the mad dog. moreover ( he continueth ) a most noble person of hagen hath told me , that a certain noble man was bitten in the face by a little pretty dog , which he much delighted in , and that the seeds of that poyson , as it were nourished in his bosom for a long time , at the last did suddenly break forth . for after that for some years feeling no molestation nor trouble from that bite , he addressing himself to a virgi● did marry . and the nuptial supper being ended , and the bride brought to the marriage-bed , her kinsfolks a little after do hear her complaining and lamenting . at which they laughed and jested , thinking it but to be the venereal sport . but that howling continuing late , they by force do break the barred doors of the chamber , and enter , and find that the bridegroom had bitten with his teeth , plainly after the manner of a dog , the face of the bride , and also the shoulders and arms , and the fleshy places , and still did not give over the same sort of biting . being much astonished with this sad spectacle and cruel wickedness , they with an ireful and provoked mind do forthwith slay him : and the new bride also died the same day . though this he had but by relation , yet it was from a person of great quality ; and if he had not been reasonably assured of the truth of it , he would never have writ it down amongst his medical observations . but this is also attested by other authors of sufficient credit , of divers of this sort of persons , that have both barked and bitten like dogs , and this is testified by scribonius largus and rhases , as baptista codronchus hath cited them ; and learned sennertus tells us this : that some ( if bitten with dogs ) do bark like dogs , and flye at whomsoever they meet , and that against or besides their will. for ( he saith ) gentilis relateth in his comment upon avicen , that a certain young man troubled with this rabiousness , did exhort his mother , that she should not come near him , for he could not contain himself but bite those that came near him . . as concerning wolf-melancholy , we shall only give a short relation or two , the first from donatus ab alto mari , who confesseth that he had seen two : of the one of which he saith : this person ( he saith ) having formerly known me , did one day meet me when he was holden with this distemper ; but i truly fearing went aside , and he looking at me a little went away . there was with him a multitude of men , and he did bear upon his shoulders a whole thigh and a leg of a dead man : at last being cured he was well , who afterwards when he met me again , did ask me , if i had not been afraid , when he found me in such a place when he was mad : by which it is manifest , that in him the memory was not vitiated . another take from that able physician of delfe petrus forestus in english thus : a certain country-man was in the spring-time seen at alcmaria with an horrid look , and mad , to stay about the church-yard , and after to enter the church , and did leap upon a seat or plank ( as we have seen him ) only climbing upwards , and another while downwards with great fury , and never resting in one place . he carried a long staff in his hand , but did strike no body , but did with it beat off the dogs ; for he had his thighs and legs black and ulcered with black crusts or scurff by the biting of dogs . his whole body did appear squalid , very black , and melancholick , but pale in the face , and his eyes exceeding hollow . from the foresaid signs ( he saith ) i did judge the man affected with the lycanthropia or wolfish melancholy . he never used any physician that i know of . and this both this author , schenckius and sennertus do sufficiently confirm from paulus , aetius , avicen , and the like . from all which it is clear and manifest , that nebuchadnezzars distemper was but as some kind of melancholy , whereby the imagination was corrupted , and the use of reason and right understanding for the time taken quite away , as saith the text : let his heart be changed from mans , and let a beasts heart be given unto him . that is , let his thoughts , desires , and affections be made brutish ; for by the heart in scriptures the cogitations , will , and affections are understood , as , my son give me thy heart , that is , the love and affections of thy soul and heart . so that when it is said , let a beasts heart be given him , that is , let his mind , thoughts , and affections be made bestial ; and so there was a change of the conditions and qualities of his mind and heart , but no real or essential change of his natural heart at all . and in this sense tremellius doth take it , saying : obbrutescat , nihil humanum sapiat , and so doth polanus , rollock , and others understand it ; for polanus saith : debuisse animum ejus prorsus obbrutescere , & mentem judiciúmque animi humani amittere : non enim intelligendum hoc de metamorphosi aliqua in corpore facta , sed de animo tantùm obbrutescente . so that from these examples it appeareth , that many persons , by reason of melancholy in its several kinds , have been mentally and internally ( as they thought , being depraved in their imaginations ) changed into wolves and other kind of creatures , and have acted their parts , as though they had been really so , when the change was only in the qualities and conditions of the mind , and not otherwise . and so only was the change of nebuchadnezzar , which notwithstanding bodinus , the popish writers , and witchmongers have falsely and ignorantly taken it to be a real transubstantiation , when it was only mental : so apt are men to mistake and urge things amiss , when it lyes for their own gain or interest . but if these persons that thought themselves really changed into wolves , had been covered with a wolfes skin sitted to their bodies , and gone upon all four , and so have acted the parts of wolves , then it might in all likehihood have more strongly induced them to have believed a real transmutation indeed , though that way neither had there been any change of substance , but only a counterfeit and cunning disguisement : of which we shall here insert ( for diversion sake ) a pleasant story from the pen of vincent le blanc of marseilles , and leave it to be judged of according to the credit of the author , which runs thus : as concerning the anthropolychi , i have not heard ( he saith ) of any thing so strange , as that the governor of bagaris , related once to me . he told me , that going with some of his company from lionac to montpelier , they overtook an old man with a sack on his shoulders , going a great pace towards the same town , a gentleman of the company out of charity told him , if he would , one of his servants , to ease him , should carry his burden for him : at first he seemed unwilling to be troublesom ; but at length accepted the offer , and a servant of the commanders chamber called nicholas took the burden , and being late , every one doubled his pace , that they might get in in good time , telling the good old man , they would go before , and he should find them at the white horse . the servant of the chamber coming in with the first , had a curiosity to see what was in the sack , where he found a wolfes skin , so properly accommodated for the purpose , that he had a strong fancy to disguise himself in it : whereupon he got it upon his back , and put his head within the head-piece of the skin , as 't were to shew his masters a masquerade ; but immediately a fury seized him , that in the hall where they supped , he made straight to the company at table , and falling on them with teeth and nails , made a dangerous rude havock , and hurt two or three of them , so as the servants and others fled to their swords , and so plyed the wolf with wounds , that they laid him on the ground , and hurt in several places . but as they looked upon him , they were amazed when they saw under the skin a poor youth wallowing in blood . they were fain to lay him presently on a bed , taking order for his wounds and hurts , whereof he was recovered ; and was long before he could be cured : but this cured him of the like curiosity against another time . the company by this means had but a bad seasoned supper , and many of them were sick either of hurt or apprehension . for the old man wolf , 't was not known what became of him ; but 't is probable , that hearing of this tidy accident , he was cautious to appear . now if this relation be true , as there is nothing in it that seems either impossible or improbable , but that it might , then from it we may observe these two things . . to consider for what end the skin of the wolf was so fitted and prepared , which might be to act some part of a tragedy or comedy in , or in sport to fright some persons withal ; but then it is not likely , but that the old man would have appeared and sought for it again , which he might have done without fear or danger . but i rather conjecture it was for some more pernicious purpose , as in that disguise to fright travellers and passengers , that thereby they might ( for without doubt the old man had other companions ) more securely rob them , and so escape , and not be discovered or apprehended , which might make him afraid to be seen , or to seek it again . . we may note the curiosity of the young man , and the strength of his fancy , being moved to see himself , so fitly to appearance , to be so like a wolf , and not to the steams flowing from the wolfes skin to work upon his imagination , which we leave to the inquisition of naturalists , that live in countries where wolves are , to make tryal of . so having sufficiently disproved their supposition or assumption , that nebuchadnezzar was essentially transformed into a beast , we shall also shew the consequence that ( if it had been true ) they would draw from it , to wit , that if nebuchadnezzar were really transformed into a beast , much more may the devil transform himself into the shape of any creature , and may change witches into cats , dogs , hares , and the like , which can by no true rules of argument be good , because it stands upon divers , or rather contrary efficients , namely god and the devil . the one having of himself an absolute and indeterminate power , and therefore of himself able to work what he will , where , when , and howsoever best pleaseth himself . and so by consequence he might ( if it had so seemed good in his wisdom ) have essentially transformed nebuchadnezzar into an ox . the other ( the devil i mean ) he hath only a finite and limited power , and therefore utterly unable of himself to accomplish any one work beyond the bounds of that power : and so by consequence he cannot possibly transform himself essentially into any creature whatsoever , without a special power from god. lastly we shall conclude all with this binding argument : what transubstantiations soever are wrought , the thing transformed ceases to be what it was before , both in nature and properties , as lots wife being transubstantiated into a pillar of salt , did cease to be flesh , blood , and bones , as she was before , and lost all the properties of humane nature . so if devils or witches be transubstantiated into other creatures , they cease to be what they were before both in nature and properties . and then by consequence the devil should cease to be a devil in nature and properties , and the witches should cease to have humane nature and properties in them . having laid down these positive arguments , we shall in the next place shew the horrid absurdities of these tenents , to wit , of holding a visible contract , that the devil sucks upon the witches bodies , that they have carnal copulation together , or that they are essentially changed into cats , dogs , or hares , or that they can flye in the air , or raise storms or tempests , and kill men or cattel , and the like , and that in this order . . these tenents do derogate from the wisdom and power of god in his government of the world by divine providence , because by these it is supposed that the devils and witches do operate what , when , and howsoever it pleaseth them , and so the life and estate of all creatures should be in their power to afflict , torment , or to destroy when they please , which is both false and blasphemous . for the devils and wicked men are enemies and rebels against god , but yet conquered , and imprisoned , and chained close up by his almighty power , that they are not able to act any thing at all ( except the evil of their own wills ) nor put that into execution , but as far as god doth license and order them ; which we shall make plain in these two particulars . . the devils are kept in chains of darkness unto the judgment of the great day , that is , though their wills be corrupt , wicked , and evil , and that they have a continual desire , like a roaring lion , to seek whom they may devour ; yet are they restrained from acting this evil , by the mighty power of god , and can execute nothing at all , but only as far as god doth order and command them : so the devils could not by their own power enter into the herd of swine , until christ gave them leave : neither could satan hurt job either in his goods or body ( though he strongly and earnestly desired it ) until he had leave and commission given him from god. no more can devils or witches perform these things that are pretended ; for it can never be proved that ever god did , or will give them order or leave to perform any such filthy or wicked thing , for which there can be no reason or end assigned why god should order such things to be done , so far different and opposite to the rules of his justice , wisdom , and providence . . nor can wicked persons act what they please , but god doth bridle and restrain them as he pleaseth ; for though pilate proudly thought and boasted that he had power to condemn christ , or to let him loose , yet our saviour tells him : thou couldst have no power at all against me , except it were given thee from abo●e . upon which place learned dr. hammond saith thus : so that thou hast neither right nor power to inflict any punishment one me , were it not that god , who is my father , hath in his great wisdom and divine counsels , for most glorious ends , for the good of the world , determined to deliver me up into thy power to suffer death under thee . of which another saith thus : verba haec duobus modis accipi possunt : partim quia omnis potestas est à deo , & divinâ ordinatione ; partim quia qui cum potestate est , nihil planè potest , nisi ex dei efficaci dispensatione ac providentia . so this is manifest in the excessive pride and boasting of sennacherib of his own power , and taking no notice of gods inevitable decree in his providence , that it was he , even the lord of hosts that had done it , and of ancient times had formed it , without which sennacherib could have done nothing ; but because he despised gods power and providence , therefore saith the lord : therefore will i put my hook in thy nose , and my bridle in thy lips , and i will turn thee back by the way by which thou camest , which was performed by the slaughter of his army , and the sending him back into his own country : so little do mens purposes and counsels prevail , when the lords will and purpose are against them . . these tenents do divert and obstruct the power and practice of godliness : for while the saints of god are taught , that they are to fight the good sight of faith ; and if they intend to be crowned , they must fight stoutly , and gain the victory , knowing , that they fight not against flesh and blood , but against spiritual wickedness in high places , and that therefore they are to take unto them the whole armour of god : therefore they knowing that this warfare is spiritual , and against spiritual enemies , and that the weapons both offensive and defensive are also spiritual ; therefore they ought always spiritually to watch and stand upon their guard , lest their subtile and cruel enemy the devil take them unawares , or by his stratagems surprize them . for he is that old crafty serpent , that hath innumerable wiles , and while he intendeth one thing , he pretendeth another ; and like a cunning enemy , gives a false alarm at the one side of the camp , while he assaulteth another , or making false fires or shews he seemeth to march away , when in the dark of the night he intendeth to fall on . so lest the christian should be watchful and prevail , he laboureth by false teachers , which are the magicians and sorcerers in the mystery , to draw them from their vigilancy , by possessing their minds with these lying tenents , that the devil comes in the shape of a cat or a dog to a witch , and bargains with her , and the rest , that whilst they are set at gaze to look for him in a bodily shape , they are made negligent in their spiritual watch , and so are diverted from the spiritual combate , and thereby the power and practice of godliness is diverted and obstructed . therefore we are to give heed unto the counsel of the holy ghost ; to resist the devil in his spiritual assaults with the spiritual weapons that god bestows upon us , and not to give heed to old wives fables , or the false doctrine of witchmongers , that make us watch for the devil where he is not , and in the mean time not to resist him where he is , and that is within effectively in a spiritual manner , for he worketh in the children of disobedience , and therefore a devil within us is more to be feared , than a devil without us . . these tenents do uphold that horrid , lying , and blasphemous opinion , that our blessed saviour did cast out devils by beelzebub the prince of devils : for when they could not deny , nor disprove the plain and open matters of fact , that our saviour did really cast out devils , then they devilishly invented and vented , that though he did so , yet it was but by the help of the prince of devils , with whom he had a compact , and so wrought by the greater power to over-power the less . concerning which mr. glanvil is pleased to tell us this : in his return to which he denies not the supposition or possibility of the thing in general , but clears himself by an appeal to the actions of their own children , whom they would not tax so severely . but by mr. glanvils leave we must affirm , that though it be a bold assertion , yet it is not true ; for our saviour doth absolutely confute the supposition both in the general , and also in reference to himself , by shewing the absurdities of it , and that by these arguments . . they supposed that the devils had a prince or a ruler that was able to cast out devils that were his subjects , and inferior unto him , to which his answer is : every kingdom divided against it self is brought to desolation , and every city or house divided against it self cannot stand . and if satan cast out satan , he is divided against himself , how shall then his kingdom stand ? upon which a most learned author doth thus paraphrase : if any king mean to uphold his kingdom , he will not quarrel and fall out with his own subjects , and cast them out , which are doing him service ; such divisions and civil dissentions as these will soon destroy his kingdom , and therefore cannot probably be affirmed of any prudent ruler or prince . and satans casting out devils which are about his business ( possessing those he would have possest ) would be such a civil dissention as this , and a breach . from whence he necessarily concludeth , that either satan doth not cast out satan , or else that his kingdom is divided , and cannot stand , but come to desolation . but satans kingdom is not destroyed nor brought to desolation ; therefore it is not divided against it self , and consequently satan doth not cast out satan . of this passage theophylact saith : quomodo enim daemones seipsos ejiciunt , quum magis inter se conveniant ? satan autem dicitur adversarius . and to the same purpose is that of s. chrysostom : si divisus est , imbecillior factus est , & perit : si autem perit , qualiter potest alium projicere ? . our saviour saith further : and if i by beelzebub cast out devils , by whom do your children cast them out ? for as the forecited author saith : why may not i cast out devils by the power and in the name of god , as well as your disciples and country-men , the jews among you ( who being evil are therefore more obnoxious to suspicion of holding correspondence with satans kingdom ) do , at least pretend to do . when they in the name of god go about to cast them out , you affirm it to be the power of god , and so do i. why should you not believe that of me , which you affirm of your own ? si expulsio ( saith s. hierom ) daemonum in filiis vestris deo , non daemonibus deputatur , quare in me idem opus non eandem habeat & causam ? . christ further urgeth : but if i cast out devils by the spirit of god , then the kingdom of god is come upon you or unto you . but if it be indeed by the power of god , that i do all this , then it is clear , that although you were not aware of it , yet this is the time of the messias , whose mission god hath testified with these miracles , and would not have done so , if it had been a false christ. so that he seemeth to conclude thus : you scribes and pharisees seem to acknowledge , that there are real possessions by devils , and that they may be thrown out , either by the power of god or the power of satan . but i have shewed the absurdity , that satan doth not cast out the devils his obedient subjects that are doing his service ; and therefore that what i do must be by the finger of god , and that must certainly denote unto you , that his kingdom is come , and that i am the messias . . he proceedeth : or else how can one enter into a strong mans house , and spoil his goods ? except he first bind the strong man , and then he will spoil his house . my dispossessing satan of his goods , and turning him out of those whom he possesses , is an argument that i have mastered him , and so that i do not use his power , but that mine is greater than his , and imployed most against his will , and to his damage . quòd enim ( as saith a learned father ) non potest satanas satanam ejicere , manifestum ex dictis est : sed quoniam neque alius potest eum ejicere , nisi priùs eum superaverit , omnibus est manifestum : constituitur ergo quod & anteà , cum manifestiori abundantia . dicit enim : tantum absisto ab hoc quòd utar diabolo coadjutore , quòd praelior cum eo , & ligo eum : et hujus conjectura est , quòd vasa ejus diripio . et sic contrarium ejus quod illi tentabant dicere , demonstrat . illi enim volebant ostendere , quòd non propriâ virtute ejecit daemones . ipse autem ostendit , quòd non solùm daemones , sed & eorum principem ligavit : quod manifestum est ab his quae fact a sunt . qualiter enim principe non victo , hi qui subjacent daemones direpti sunt ? . lastly he concludeth : he that is not with me , is against me : and he that gathereth not with me , scattereth abroad . and it 's proverbially known ( saith dr. hammond ) that he that is not on ones side , that brings forces into the field , and is not for a mans assistance , he is certainly for his enemy , engages against him , doth him hurt ; and consequently my casting out devils , shews that i am satans declared enemy . by all which arguments he flatly overthrows the false supposition of the pharisees . . these tenents do overthrow the chief articles of the christian faith , to wit , the rational and infallible evidence of the resurrection of christ in the same individual and numerical body in which he suffered : and this we shall elucidate in these particular considerations . . the whole strength of the christian religion consists in the certainty of christs resurrection in his true and individual body . for as the apostle argueth : and if christ be not risen , then is our preaching vain , and your faith is also vain : yea and we are found false witnesses of god , because we have testified of god , that he raised up christ : whom he raised not up , if so be that the dead rise not . for if the dead rise not , then is not christ risen . and if christ be not risen , your faith is vain , ye are yet in your sins . then also they which are fallen asleep in christ , are perished . if in this life only we have hope in christ , we are of all men most miserable . so that all these sad consequences must needs follow , and the whole christian religion be found a lye , if christ be not truly risen from the dead . . and though the apostle do enumerate sufficient witnesses of his resurrection and appearance after death , and that he was seen of cephas , then of the twelve , after that he was seen of above five hundred brethren at once , then of james , then of all the apostles , and lastly of himself : yet all this cloud of witnesses will prove little , but dissolve into vapour , if there were or are either angels or spirits , that in their own or assumed bodies , may appear in his form , shape , and likeness , and to sight and tangibility be in all properties as his body was , to have flesh and bones , the print of the nails in the hands and feet , and to eat and drink . . that the apostles held the opinion , that there was apparitions and spirits that did shew themselves in any form or likeness , is most plain and evident ; for when they saw christ walking upon the sea , they supposed it had been a spirit or apparition , for the greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and cryed out . that is , either being cruelly affrighted and amazed , their phantasies did represent strange thoughts in their minds : or else ( which doubtless was the truth ) seeing christ walking upon the sea , which they thought was not possible for a man to do without sinking or drowning , they in great fear cryed out , and forgetting his former miracles , did vainly suppose it some spirit that had made an apparition in his likeness . but it is most strange , that the disciples that had seen and been eye-witnesses of so many miracles wrought by him during his life , and those that accompanied him at his death , as the renting of the veil of the temple from the top to the bottom , and the earth-quake , and the renting of the rocks , and the darkness that was over the land from the sixth hour unto the ninth ; and that after his resurrection the graves were opened , and many bodies of saints that slept arose , and came out of the graves , and went into the holy city , and appeared unto many , of which they could not be ignorant ; it is ( i say ) most wondrous strange , that after all these they could doubt of the verity of his resurrection , and imagine that it was a spirit in his form and likeness . and most especially , considering that his sepulchre was made sure , the stone sealed , and a watch set to attend it , of which they could not be ignorant ; and likewise the certain affirmation and evidence of the two maries , from the mouth of the angel , and their own sight who worshipped him , and held him by the feet , and peters finding the sepulchre empty , and his appearing to the two disciples that went to emmaus , and yet for all this at his next appearance , not to be satisfied , but to be terrified and affrighted , and to suppose they had seen a spirit , is beyond all wonder , but that doubtless the heavenly father had so ordained it in his inscrutable wisdom , that the infallible certainty of his resurrection might be more evidently and punctually proved . for at his next appearing , when they were all together , jesus himself stood in the midst of them , and said unto them , peace be unto you . but they were terrified and affrighted , and supposed they had seen a spirit , there the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now the cause of this supposing that they had seen a spirit , doubtless was because as st. john tells us , that jesus twice had stood in the midst of them , the doors being shut , because of the jews , and therefore they could not possibly imagine , that he could have a body that could make penetration of dimensions , not considering that he had an omnipotent power , and therefore nothing could be impossible unto him . though it may well be conceived to be done without penetration of dimensions , because by his almighty power he might inperceptibly both open and shut the doors , and so enter , and suddenly stand in the midst of them , and no humane sense be able to discern it . but however it was , the disciples did not then believe that it was christ with his individual body in which he suffered , but either ( as some of the fathers believed ) that it was his very spirit that he yielded up upon the cross , that appeared in his figure or shape , that was so pure , fine , and penetrable , that it could pass through any medium , though never so dense or solid : or some other spirit that assumed his form and shape , which is far more probable and sound . but howsoever it was , they did believe that it was some spirit in his likeness , and not he himself , in that very numerical body in which he suffered , as may be apparently gathered from the words of thomas called didymus , who strongly affirmed , saying : except i shall see in his hands the print of the nails , and put my fingers into the print of the nails , and thrust my hand into his side , i will not believe . . to the grounds of all these doubts our saviour gives a demonstrative and infallible solution , which we shall explain in these particulars . . he doth not at all deny the existence or beings of spirits ; neither that spirits do not , or cannot make visible apparitions : but doth grant both . . but he restrains these apparitions to those inseparable properties that belong to bodies and spirits , that is , a body ( that is to say an humane body ) hath flesh and bones , but a spirit hath neither , as christs or humane bodies have ; and therefore saith a learned person upon the place : docet se non esse spiritum hoc modo : spiritus , inquit , non habet carnem & ossa . ego verò , ut conspicitis , habeo carnem & ossa : ergo ego non sum spiritus . vide igitur ex sensu & sensibilibus : sensu nimirum visus ; sensu tactus : ex visibilibus & tractabilibus se corpus esse non autem spiritum edocet . per sensum enim fides & gignitur & confirmatur . so that whether spirits be taken to be corporeal ( and so appear in their own bodies ) or to be incorporeal ( and so to appear in assumed bodies ) yet are they both to sight , and especially to feeling , not as humane bodies are that have flesh and bones . so that however they do , may or can appear ( for it must be considered in that latitude , else our saviours argument would not be irrefragable and convincing ) they to the resistibility of touching cannot be as flesh and bones are , for they to the sense of touching do resist , and are solid , but so the bodies of spirits in what appearance soever have not , nor can have , otherwise our saviours argument falls to the ground , and proves nothing . . he confirmeth this by the disciples own proof of feeling and touching the prints or scars of the nails in his hands , and the print of the wound in his side , and thereby manifesteth that it was he himself , and the very same individual body in which he suffered , by which thomas his great unbelief and doubting was unanswerably satisfied , by putting his fingers into or upon the very prints of the nails , and by putting his hand into or upon the wound or scar upon his side . and therefore though the same power that raised him from the dead , and rouled the sealed stone from the sepulchre , could have perfected his body to be without prints or scars of the wounds ; yet did the divine wisdom reserve them , thereby to cure the infidelity of his disciples , and undeniably to confirm the truth of his resurrection ; to which purpose one said well : ibi ad dubitantium corda sananda , vulnerum sunt servata vestigia . and the further to establish and settle their faith , he took a piece of a broiled fish , and of an honey-comb , and eat before them ; all which concluded him to have a true body , and that he was not a spirit : from whence we draw these conclusions . . that howsoever spirits do or may appear , they have not , or can have such a body , that in respect of tangibility , is as flesh and bones . for flesh and bones are dense , solid , and make sensible resistance to the touch ; but the bodies of spirits in their apparitions are not , nor can be so . for as we deny not but there are and may be apparitions in any figure or shape , yet they can but be as the figures and shapes in the clouds , which are often seen , and cause much wonder , though ( we suppose ) many of them may be rather attributed to the assimilation made in mens fancies , than to their real existence in those forms or shapes . so they may be as shadows , or the species of bodies that we see near or afar off , or as the images that we behold of our selves and other things in mirrours or looking-glasses : which though without doubt they be not non-entities , for nullius entis nulla est operatio , but these affect the senses , which is an operation or action ; yet do they all easily yield to the touch , and have no firmness nor solidity , as flesh and bones have ; and this is all that can be justly deduced from our saviours argumentation . . either we must believe that our saviours argument is of no force and validity , which is blasphemous and horrid to affirm or imagine , he being the way , the truth , and the life , and in whose mouth there was found no guile , and thereby overthrow the whole foundation of the christian religion : or else we must for certain believe that spirits whensoever they appear have no such solidity or resistibility as to touch , as flesh and bones have . and consequently that what strange things soever we may by sight and touch take to be the apparitions of spirits , that to touch have the solidity of flesh and bones , we must conclude that they are not spirits , but must be some other kind of creatures , of whose nature and properties we are to inquire ; for doubtless ( as we shall manifest hereafter ) there are many strange creatures , that for their rarity or strange qualities , have been and are mistaken for the apparition of spirits . for the disciples doubts must still have remained unsatisfied , if spirits could appear to have bodies to touch , of that solidity that flesh and bones are of , and then the truth of our saviours resurrection falls to the ground , and the christian faith is vain . . therefore that demons do appear in the shape of dogs , cats , and the like , and do carry the heavy bodies of witches in the air , do suck upon their bodies , and have carnal copulation with them , must suppose them to have bodies as solid and tangible as flesh and bones : and so overthrow the main proof of our saviours resurrection , and consequently the very foundation of the christian religion ; for if christ be not risen our faith is vain , we are yet in our sins , and are of all men most miserable , as having only hope in this life , and no further . and this is sufficient to shew the horrid and execrable absurdity of these opinions ; which objection mr. glanvil calls spiteful and mischievous , but durst not undertake the solution , but with a plain shuffle leaves and over-runs it , as indeed being too hard a morsel for his tender teeth . and if any do object ( as we have heard some do ) that three angels did appear unto abraham in the plains of mamre , as he sate in the tent-door , and did eat and drink , and washed their feet , and therefore that they had flesh and bones ; to that we return this responsion . . it is a very froward and perverse way of arguing , to make one place of scripture to clash with another , when they ought all to be expounded according to the analogy of faith , and it is a perfect harmony which we ought to labour to find out and rejoyce in . . it is no perfect way of arguing from the dispensations in the time of the patriarchs and prophets , to those that god useth now in the time of the gospel ; for so they might argue that god should answer by urim and thummim , because he did so in the time of the levitical priesthood , but that is now ceased , and the apostle tells us : god at sundry times , and in divers manners spake in times past unto the fathers by the prophets : but in these last days he hath spoken by his son unto us . so though god did then vouchsafe to make himself manifest unto the patriarchs by the visible appearance of angels : yet it is no rational consequence that he doth so how in these days . . it is manifest , that though they were in number three , yet it is true that it was jehovah that appeared unto abraham , and jehovah said , shall i hide from abraham that thing which i do . now we do not find that the word jehovah is communicable to any creature , but only to god himself ; and therefore the best expositors do understand ( notwithstanding what pererius doth say to the contrary ) that one of them was christ the second person in the trinity , who after was to take humane nature upon him , and therefore did so appear . . however these angels had with them the assistance of a divine and omnipotent power , which cannot rationally be affirmed of the common and ordinary apparitions of demons to witches , and therefore doth conclude nothing against what we have laid down before . chap. vi. that divers places in scripture have been mis-translated thereby to uphold this horrid opinion of the devils omnipotency , and the power of witches , when there is not one word that signifieth a familiar spirit or a witch in that sense that is vulgarly intended . concerning the words in the hebrew and greek , that are commonly alledged to prove these things , they have been wrested and drawn to uphold these tenents by those translators that had imbibed these opinions , and so instead of following the true and genuine signification of the words , they haled them to make good a pre-conceived opinion , and did not simply and plainly render them as they ought to have been . which hath been observed by divers , especially by wierus , who got the learned masius ( a great hebrician ) to interpret them , of which he hath given a full account , which was followed by mr. scot. as also mr. ady , who hath perfectly rendred them according to the translation of junius and tremellius , and likewise mr. wagstaff hath prettily opened the most of them . so that our attempt here might seem to be superfluous and unnecessary , and may be condemned of arrogance and vain confidence . to which we reply , that it is far from us to compare our selves with those learned men that were masters of the hebrew and greek tongues , being in comparison but a smatterer in those languagues , yet have in our younger years both studied and taught them to others , and as far as we undertake , we hope we need not fear the censure of the most rigid critick ; intending to note some things that others have omitted , and to handle them to the full , which others have but done briefly . and this we shall prosecute in this order . . we shall take the words in the same order as they are recited in deuteronomy , and the first mentioned is in these words : there shall not be found among you that maketh his son or his daughter to pass through the fire . now here we shall not enter upon that great dispute , whether they really burned and sacrificed by burning their children unto moloch , or that they only dedicated them to that idol , by making them pass through the fire ; but examine the reasons , why those that practised this kind of idolatry are ranked amongst the diviners or witches , and were to have the same punishment , seeing it is no where mentioned , that these used any kind of divination at all , and these we conceive to be the chief . . the lord had promised his people to raise them up a prophet from amongst their brethren like unto moses , and that therefore they should hear him , and not go after other gods or idols . and therefore he sent them many and divers prophets , of whom they were to inquire : so likewise they gave the priest order to inquire by urim and thummim , by which he gave answers , and therefore they were to hearken to his ordinances , and not to follow after other strange gods : for the nations that he cast out had hearkened unto observers of times and diviners , but they were not to do so . and though these that caused their children to pass through the fire unto moloch , used not divinations , yet it was a wicked and abominable ceremony , and the use and end of it to lead the people to idolatry , and therefore is reckoned amongst the rest . . they are solely condemned , because the end of all their divinations and their other feats , were only to draw and lead the people to idolatry , and to serve other gods. for it is manifest , that all ways and sorts of divination were not in themselves evil and unlawful , for else astronomy it self , that foretels the entrance of the sun and moon into such signs , and when eclipses will happen , and the like , should be forbidden too , but they were not : so that the chief reason why they were condemned , was sub ratione finis , non medii , in regard of the end , and not of the means used , because all their divinations , and other arts , crafts , or feats , whether performed by natural or artificial means , or otherwise , had still for their chief and principal end the leading of the people unto idolatry , and the serving of other gods , which was above all things abominable and hateful unto god , who is a jealous god , and will not give his glory to graven images . and therefore all idol-priests , or those that lead the people to idolatry , are in the scripture-sense witches , diviners , and the like . and that all divinations were not forbidden , is most clear from that of solomon , as arias montanus translates it : divinatio super labiis regis : and that of isaiah , where the lord threatneth to take away the staff and stay of jerusalem , that is , the mighty man , and the man of war , the judge , the prophet , and the prudent , divinum , sive sagacem . for it is the same word , and from the same root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinavit : for as avenarius , schindler , and others say , est verbum medium , nam modò in bonam , modò in malam partem accipitur , of which tremellius saith this : sagacitas , id est , consultissima prudentia in rebus dijudicandis , praecavendis , & veluti addivinandis : nam vox hebraea media est sive anceps , quae non tantùm in malam partem accipitur , sed etiam in bonam . therefo●e was the law so strict , that if any sacrificed unto any other god , save unto the lord only , he was utterly to be destroyed , much more those that lead and incited the people to serve and sacrifice unto other strange gods , were to be rooted out . . is the word we have named before , to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , kosem kesamim , divinans divinationes : which , as we have shewed before , was taken in bonam & malam partem , and is by the septuagint fitly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vaticinans vaticinium , and is almost with all translators rendred in that sense and propriety : so that we need not complain , that it is one of them that is mistranslated ; but concerning it , we may note these things . . that there were and are almost innumerable ways , whereby men have undertaken to divine and foretel things to come , some of which were by lawful means and ways , as all prudent , sagacious , and experienced men have done , and may do . some by vain , trivial , foolish , and groundless ways , as by the flying of birds , their noise and motion , and so of beasts , by casting lots , dice , and the like , which have no causality or efficiency in them at all to declare things to come , but were meerly vain and superstitious , with which the heathen world doth still abound , and they are not yet totally eradicated from amongst christians . the most foolish of which was this , that when the philistins had kept the ark of the lord seven months , they called the priests and the diviners , to know what to do with it , and they advised them not to send it away empty , but to send five golden emerods and five golden mice , and to take a new cart and two milch-kine , upon which there had com'd no yoke , and to tye them to the cart , and to bring their calves home from them , and to lay the ark in the cart , and the jewels of gold to be put in a coffer by , thinking that if they went up towards beth-shemesh that was the israelites coast , that if they did so , then it was he that smote them , otherwise that it was but a chance that happened unto them . and this in respect of the priests and diviners was only a casual conjecture at random , though god in his providence did order it according to his divine wisdom for the best . like unto this was that mentioned by the prophet , a consulter with his staff , as also that of ezekiel : for the king of babylon stood at the parting of the way , at the head of the two ways , to use divination : he made his arrows bright , he consulted with images , ( teraphim ) he looked in the liver . and besides these there were others that pretended visions and revelations from their gods or idols ; but how far either idols , or devils , or their priests could truly foretel things to come , is very doubtful and hard to determine , of which we shall have occasion to speak hereafter . . we are to note , that though there were never so many ways of divination used , and whether the means used to predict by , were natural or supernatural , lawful or unlawful , frivolous and superstitious , or taken upon sound and rational grounds , yet were they all wicked and abominable , because they were used to withdraw the people from those ordinances that god had appointed to give answers by , and to lead the people to inquire of vain and lying idols , and their priests , and thereby to commit idolatry ; and so whatsoever the means were , the end was wicked and damnable . . moreover , what answers soever the priests forged and gave ( for it is manifest , that the idols gave none at all ; for they had mouths and spake not , ears and heard not , eyes and saw not , feet and walked not , neither was there breath in their nostrils ) were nothing but lyes and conjectures of their own devising , and there an idol in the hebrew is sometimes styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nihilum , and therefore saith the prophet : the prophets prophesie lyes in my name , i sent them not , neither have i commanded them . they prophesie unto you a false vision and divination , and a thing of nought , and the deceit of their heart . unto which the apostle alludeth , when he saith : we know that an idol is nothing in the world , and that there is none other god but one . that is , that an idol taken abstractively , without regard to the matter of which it was made , as gold , silver , stone , wood , or the like , which were natural substances , or respect to the figure or shape which was artificial , and the work of the work-man , it was plainly nothing , and had no real existence as a god or idol , but only in the phantasies and minds of the blinded worshippers ; for it neither could truly foretel , nor act any thing of it self , but all that was done , was the lyes and inventions of the priests that served them , and got their living by that villanous and lying trade . for god by the mouth of his prophet doth set down the true difference of the true god , that could infallibly foretel and declare things that were to come , from the false gods and idols , and doth challenge them in this manner : shew the things that are to come hereafter , that we may know that ye are gods : yea do good or do evil , that we may be dismayed , and behold it together . from whence it is plain , that the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distinguish betwixt the divinations that are given forth by the spirit of god in his prophets or apostles is , that they are plain , certain , and infallible , and the event never faileth to answer the prediction , but those that are given forth by satan and his juggling and lying ministers , are always ambiguous , doubtful , and perplex , and evermore deceive such as trust in them , as was manifest in ahab , when all the false prophets bade him go up to ramoth gilead , and prosper , yet there was he slain . and as they never truly foretel things to come , so neither can the idols do good or evil : all that is , or ever was done , was performed only by the cunning , confederacy , and juggling of the knavish and deceitful priests ; and therefore the prophet admonisheth gods people not to be afraid of them ; for they cannot do evil , neither also is it in them to do good . . we are to note , that if a sign or wonder foretold do come to pass , we have no warrant to ascribe the bringing of it to pass either to devil or witch , for the lord telleth us this : if there arise among you a prophet or a dreamer of dreams , and giveth thee a sign or a wonder . and the sign or the wonder come to pass , whereof he spoke unto thee , saying ; let us go after other gods ( which thou hast not known ) and let us serve them : thou shalt not hearken to the words of that prophet or that dreamer of dreams : for the lord your god proveth you , to know whether you love the lord your god with all your heart , and with all your soul. so that what divinations or predictions soever be foretold by any , or what signs or wonders soever be brought to pass , if the persons that work or foretel them , perswade us to serve other gods , or go to seduce us to idolatry , we are not to follow them , but are to know that by them the lord doth prove us , to try if we love him with all our heart , or not . and if there were no other means to distinguish a true miracle from a false , yet were this infallibly sufficient to instruct and direct us . . we may note , that of all the several sorts of divinations pretended , and of all the acceptations of this hebrew word in all the bible , there is nothing that doth imply any such kind of killing witch , as is commonly imagined , nor none such as make a visible league with the devil , nor upon whose bodies he sucketh , or hath carnal copulation with them , nor no such as are really changed into cats , hares , wolves , or dogs ; which was the thing we undertook to prove . . the next word we are to consider , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which avenarius , schindlerus , buxtorsius , and mr. goodwin do derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obnubilavit , nubem obduxit , item praestigiis usus est . from whence we may note these things . . that the most of all the translators do some render it by one word , and some by another , that no certainty can be gathered from them at all , as though it did signifie divers and many sorts of these kinds of augury , divinations , or juggling feats , when in reason we cannot but suppose that it only comprehended some one sort , and not so many as the translators do ascribe to it . the septuagint render it for the most part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are all of different derivations and significations ; some others render it other ways , as , neque auspicabimini , neque observabitis horas , nevaticinemini , neominemini , nec observet somnia & auguria , nec qui exercet astrologiam , &c. now from such a diversity no man is able to draw a positive certainty . . they do not keep to one word appropriate to the hebrew , which if they had not forgotten themselves , they would have done , and not left it uncertain . for arias montanus in the . of leviticus , vers . . renders it , neque praestigiabamini , and in the . of isaiah , vers . . translates it , augures sicut philistim . in isa. . . he calleth them filii auguratricis . and in the . of jeremiah , v. . et ad augures vestros . also micah . . he renders it praestigiatores . now what great difference there is betwixt any sort of augury , and juggling , or leger-de-main , is known to any of indifferent reading . and the rest of the translators are far more wild , and more wide . and junius and tremellius , who of all others , one might have thought would have been more circumspect , yet fall into the same incertitude ; for in deut. . . he renders it planetarius , but in the place before-cited in leviticus , they render it , neque utemini praestigiis , though in the margent they mend it , with this note , neque ex nubibus conjicite , vel ne temporis observationi plus aequo tribuite . and isa. . . et praestigiatores sunt ut polischtaei . . but if there be any certainty in adhering to the primitive signification of the hebrew root , that plainly intendeth obnubilavit , that it is without question most safe and genuine to translate it planetarius , to which the most learned andreas masius ( as he is quoted by wierus ) doth incline in these words : veteres hebraeorum dicunt id verbum ad eos propriè pertinere , qui temporum momenta superstitiosè observant , atque alia fausta rebus gerendis , alia infausta praescribunt . to which agreeth mr. thomas goodwin , saying : but of all i approve those who derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a cloud , as if the original signified properly a planetary , or star-gazer . . but however thus far there is no word found , that signifieth a witch in the sense we have laid down , nor any such person that hath a real familiar spirit , either in them , or attending upon them , ready visibly to appear at their beck , this is not yet to be found out . . the next is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nichesch , auguratus est , observavit , augurium fecit , which our english translators have erroneously rendred an inchanter , which it no way signifieth , nor hath any relation unto , having in the next verse named a charmer , as though inchanter and charmer were not all one , when the word plainly ( as mr. goodwin and the learned masius do confess ) importeth an augur or sooth-sayer : that is , such an one , who out of his own experience draweth observations of good or evil to come : of which we may note these things . . the most of all the translations given us in the plolyglot , do render the hebrew word by auguratus est , and so understand it to be an augur or sooth-sayer , a conjecturer , or an observer , from whatsoever it be that he taketh his observations , as from the flying noise or motion of birds or beasts , looking into their entrails , and the like , and from thence taking upon them to foretel good or evil to come , or what was hidden and secret . . the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is by the septuagint rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , augurium , auspicium , that is , an augur , an observer , or a conjecturer , which luther translateth : ●yn de vp uoegell geschrey achte . and in the low dutch bible it is rendred agreeable thereto ; and the french render it aux oiseaux , from the word oiseau , avis , volucris ; and the italians render it auguropista , which are all to one purpose , and no difference at all , and so the gross mistake of our english translators is most apparent , that make it to be an inchanter or charmer , to which it hath no relation at all . . this hebrew word is taken in bonam partem , heedfully to consider , mark , or observe , as laban said , when he laboured to stay jacob from going from him : i have learned by experience that the lord hath blessed me for thy sake . so that though labans heart was not upright toward jacob , nor he a sincere worshipper of the god of the jews ; yet so far had the lord convinced him , by the faithful and industrious service of jacob that he had experienced , and by tryal found that the lord had blessed him for jacob's sake . and the same word is used , when joseph said : is not this the cup wherein my lord drinketh , and whereby indeed he divineth , or maketh tryal ? and again : know ye not , that such a man as i can certainly divine , or make tryal ? and though pererius hath made a large dispute about this matter , and reciteth the opinions of many authors concerning it ; yet it is manifest , that joseph knew his brethren before , and had caused the cup to be put into benjamins sack , and that all this was but done in a just and prudent way , the better to prepare his brethren for his revealing of himself unto them , and so had reference to no unlawful conjecturing at all , though it was plain , that he had the special gift from god of interpreting of dreams , and foretelling of things that were to come . . it is too hard a task to enumerate all the several ways that the heathens used , by observation to foretel things to come , and more difficult to declare all the subjects from whence they gathered the signs of their predictions . the chiefest that the old romans used , were augurium quasi avigerium dictum , vel avigarium , ab avium scilicet garritu quem auspicantes observabant : and so auspicium , quasi avispecium , ab avibus spectandis . and these observations were taken , either from the feeding , flying , or noise of the birds . so they had their haruspices , harioli , and haruspicina , which was derived ab haruga , hostia , ab hara in qua concluditur & servatur . . but all these sorts of observations , guessings , and conjectures may be considered these three ways . . some of them are natural , rational , and legal ; as is the prognostick part of the art of medicine , political predictions of the change , fall , and ruine of kingdoms , states , and empires . some civil taken from the course and carriage of men , as when one seeth a rich young heir that followeth nothing but vice , luxury , and all sorts of debauchery , it is easie to foretel that his end will be beggery and misery . some from the due observation of beasts and fowls , which live sub dio , may easily conjecture the alteration of the weather . and so by observing the change , or colour of the stars and planets , the clouds and elements , may easily foretel the change of weather . and we find that these predictions from the signs gathered from natural causes , are not condemned by our blessed saviour , who saith : when it is evening , ye say it will be sair weather , for the skie is red . and in the morning , it will be foul weather to day , for the skie is red , and lowring . and again : when ye see a cloud rise out of the west , straightway ye say , there cometh a showre , and so it is . and when ye see the south wind blow , ye say , there will be heat , and it cometh to pass . . there are some conjectures that are false , groundless , and superstitious , as were , and are all the predictions taken from the feeding , flying or noise of fowls , or the signs appearing in the intrails of beasts ; for in all such like , there is no connexion betwixt the cause and effect , and they therefore are false and vain , and this was one of the reasons why they were forbidden amongst the jews . . there were some that in regard of their use and end were wicked and idolatrous , and in this respect all divinations and predictions are wicked and unlawful , if they be used ( as was and is yet among the heathen ) to lead the people unto , or confirm them in , the worship of idols , and false gods. and from all this it appeareth , that yet we can find no proper or fit word for such a kind of witch whose existence we have denied and are disproving . . the next word in this place of deuteronomy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 umechascheth , which our translators render a witch , but in what sense or propriety , i think few can conjecture , for it comes from the hebrew root , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coscheth , which avenarius rendreth , fascinavit , effascinavit , but schindlerus translates it , praestigias , maleficia aut magiam exercuit , mutavit aliquid naturale ad aspectum oculi , ut aliud appareat quàm est . and by buxtorfius it is rendred , praestigiae , and the derivations from it through the whole old testament , which is the most certain propriety of the word , as these following considerations will make manifest . . that the most of the translators in rendering this word whether in this place , or in others , have been very inconstant , and one place not agreeing with another , as arias montanus in this place gives it maleficus , but in exodus he makes it , praestigiatores , and in the and of the same book he makes it praestigiatricem ; and in another place where the very same word is used in the hebrew , he saith of manasseh , & praestigiis vacabat . and yet in another place , he rendereth the very same word veneficia . so uncertain was this learned man , and so inconsiderate in his versions , wherein he ought to have had a more special care . now tremellius in all the places named before , doth use the words praestigiatorem , and the words from the same derivation in the latine , which sheweth certainty and constancy . . the most of all the translations in the polyglott , do render this word doubtful and various : as maleficus , magus , praestigias faciens , incantator , and the like , which are all dubious , and various , and no certainty can be produced from them . only those we call the septuagint do keep close to words of the same signification , deducted all from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which properly doth signifie no more than venenum , poison , though the circumstances do manifest that they were but jugling and imposture . and the high-dutch , low-dutch , french and italian translations do all render it with the same uncertainty , so that nothing sure can be drawn from them . . but to leave these uncertainties , it is manifest that this word doth signifie as burtorfius and schindlerus do render it , for they are best to be trusted , because they are not guilty of contradiction as the most of the others are ; that is , a jugler , or one that by himself , or the help of his confederates , doth by sleight of hand , and such like conveyances perform strange things to the astonishment of the beholders . and therefore doth mr. goodwyn tell us this : a witch , properly a jugler . the original ( he saith ) signifieth such a kind of sorcerer , who bewitcheth the senses and minds of men , by changing the forms of things , making them appear otherwise than indeed they are . and these dr. willet saith ( speaking of pharaohs magicians ) were praestigiatores , whom we call juglers , which deceived mens senses . and though learned masius ( speaking of those that nebuchadnezzar called to interpret his dream ) doth make this objection , that if this word be translated praestigiatores , he doth not see , quid illi ad explicandum somnium adferre suâ arte potuissent , quae tota fallax & delusoria est : yet is this of little or no force at all , for the rest that were called , were as well impostors as these if not more , and the king and those with him knew not certainly ( as the event shewed ) that they could perform any such matter , but was ignorant of the manner of their delusions and cheats , and was only led by common rumour and belief , grounded upon the vain and lying boasts that such sort of people are apt to give out of themselves , and the wonders they pretend to perform . so that from his and his courtiers opinions of either the matter , or manner , of what they pretended to do , will no consequence be drawn , from what they truly could do , because belief and action are two different things , as might be manifested by the vain credulity of the vulgar , that those kind of deceivers can do strange things , but in trial and experiment they are found to be cheaters and impostors . . but that this word doth bear this signification is manifest from the things they performed , for in exodus they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and they in like manner cast down every man his rod and they became serpents : not that their rods were really transubstantiated into true serpents as aarons was , for that could not be done but by an omnipotent and divine power , which they had not ; it was only done as juglers do , seemingly , by sleight and cunning , and so had an appearance of true serpents , but were not so indeed ; or else in making a shew to throw down their rods , they secretly conveyed them away and threw down serpents in their stead , as might easily be done by sleight of hand , as we shall shew more fully hereafter . . that this is the genuine meaning of this word is manifest from the circumstances of some other places duly weighed , and compared together : for one text saith as our english translators have rendered it , and it came to pass when joram saw jehu that he said , is it peace jehu ? and he answered , what peace , so long as the whoredoms of thy mother jezebel , and her witchcrafts are so many ? now why they should translate it witchcrafts , cannot well be imagined , except it were to draw the scriptures to speak according to their preconceived opinions , for the word used there is the same we speak of , to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which though arias montanus rendereth , & veneficia ejus , that according to the latine signification is but poysonings , or poyson making , which doth not intimate witchcraft in that sense that is vulgarly understood , which tremellius properly renders , & praestigae ejus : and luther renders it by the words coeverye , and so doth the low-dutch : though the proper high-dutch word for praestigiator , a jugler , be baut●er , which is as calepin tells us , that praestigiae sunt incantationes , delusiones , cujusmodi sunt , quae manuum quadam dexteritate alia apparent quam rever â sunt . now what whoredoms or fornications had jezebel committed ? spiritual whoredomes , and not carnal ones ; for she had her self gone a whoring after idols , and strange gods , and as much as in her lay drew the people of israel into the same whoredoms , and for this it was that so fearful a judgment fell upon her . and what witchcrafts ( if they must be so called ) had she practised or followed ? was it any other than in setting up , maintaining , and defending the priests of baal and of the groves , who practised several sorts of divination , jugling , impostures , and delusions , whereby they were seduced and blinded to follow and worship the false god and idols ? and from this it is plain that all her witchcrafts were only impostures and delusions whereby the people were led unto idolatry : and so the true signification of this word is a deceiver and an impostor , and intendeth no other kind of witchcraft at all . and in the same sense must the word given by those we call the septuagint which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pharmaca vel venena sua , her poysons , that is her deceits and delusions that she set up by the lying divinations , juglings , and impostures of the priests , by which the people were seduced , and blinded and poysoned with the filthy doctrine and practice of idol worship . and in the same sense must the words be taken in the revelation where the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used . for the text saith : and a mighty angel took up a stone like a great milstone , and ▪ cast it into the sea , saying ; thus with violence shall that great city babylon be th●wn down , and shall be found no more at all . and after : for thy merchants were the great men of the earth : for by thy sorceries were all nations deceived . these words are spoken mystically of spiritual babylon , in which antichrist ruleth , who ( as the apostle saith ) sitteth in the temple of god , and exalteth himself against all that is called god ; and this is he whose coming is after the working of satan , with all power , and signs , and lying wonders . so that it is plain that his working being by lying wonders , his merchants must needs be lyers and deceivers , and it is these sorceries , impostures and delusions by which all nations are deceived , and caused to err : and so is no other witchcraft but meer lying , delusion and imposture . and to this purpose doth dr. hammond paraphrase it in these words ; speaking of the destruction of babylon : and three eminent causes ( he saith ) there are of this ; first , luxury which inriched so many merchants , and made them so great . secondly , seducing other people to their idolatries and abominable courses by all arts of insinuation . and thirdly , the persecuting and slaying of the apostles and other christians . and in the same sense must this word also be taken in the galathians , which though translated witchcraft , must needs mean imposture , deceit and delusion by which people are led from the true doctrine and worship of christ , to vain and lying superstition and idolatry , and not bodily poysoning . . thus far we can find no such hebrew word as signifieth any such kind of a witch as dr. casaubon , or mr. glanvill intend , or labour to prove , and therefore we may proceed to the next . only we cannot but take notice of one other text , that our english translators have erroneously rendered , and that is this : where samuel is rebuking saul for sparing agag and the best of the spoil , he saith , for rebellion is as the sin of witchcraft , and stubbornness is as iniquity and idolatry : which tremellius renders thus : quin sicut peccatum divinationis est rebellio : & sicut superstitio & idola est repugnantia . and arias montanus gives it thus : quia peccatum divinationis est rebellio , & mendacium vel idolum , & teraphim transgredi , which both are agreeable to the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth properly divination . so that this place noteth , not rebellion against an earthly or temporal king , but against the king of heaven ; and to disobey his command , and to follow our own wills and judgments , and to persevere therein , is as odious and detestable , as to set up lying divinations thereby to follow idols and false gods : for the following the fancies of our own brains , is to follow the divinations of our own counsel , and to make an idol , and a teraphim of our own frail , weak and blind judgments , and to forsake the pure and perfect law of the lord , which ought to be a lantern to our feet , and a light unto our paths , and is spiritual rebellion , even as the divinations of idol-priests and idol-worship were . . the next word in this place of deuteronomy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utens incantatione , vel incantans incantatione , aut ju●gens junctiones , from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sociatus est , junctus fuit alteri , copulatus est , for so avenarius renders it . and schindlerus saith , incantator , vel qui consortium habet cum daemonibus , conjurator , qui incantationibus multa animalia in unum locum consociat vel congregat , vel ne laedant associat . from whence we may note thus much : . that it primarily signifieth to joyn together , as in that of genesis speaking of the kings that went to war , all these were joyned together in the vale of siddim , which is the salt sea . and in another place , and he coupled the five curtains together ; and in the same sense in diverse other places : by all which it appeareth , that when it is used for incantation or charming , it is because of some conjunction or coupling together . . it is very remarkable that in all the translations in the polyglot , there is no variance , neither do arias montanus , burtorfius , or tremellius differ at all , and the greek translators do agree with them , who render it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the germane , low-dutch , french , and italian translators do accord herewithal , and it is likewise so rendered in isa. . , . and in other places . so that it is plain it signifieth such as took upon them by strange words and charms to prevent venemous beasts to hurt , bite or sting , and many other wonderful things ; but what they brought to pass , or effected , besides deluding and deceiving of the people and leading of them to idolatry , is hard to determine , of which we shall speak in another place . . there are divers opinions concerning this incantation or charming , why it should be accounted conjunction , or association ; and some , as schindlerus and bithner , do judge it is because they associate or bring together many serpents or noysom creatures into one place , and then destroy them . but this is but a conjecture , for it is by the best learned strongly disputed on both sides , whether charms and inchantments can really and truly perform any such effects , and divers instances and examples brought both ways , some for the affirmative , some for the negative , so that the matter of fact is not certainly known or granted . others by association do understand , the league or compact made betwixt the charmer and the devil , by virtue of which such strange things are brought to pass by them , and of this opinion was mr. perkins ( if that book of witchcraft , that goeth under his name , be truly his ) who strengthening his conceit with that verse in the psalm thought that he had found out an invincible argument to prove the compact betwixt witches and devils , and therefore it is necessary and expedient to examine that text to the bottom to sift out the true translation , and sense of that place , which we shall do at large as followeth in these particulars . . our english translators render it thus , speaking of the deaf adder or asp ; which will not hearken to the voice of the charmers , charming never so wisely ; and in the margent , or be the charmer never so cunning , where they take no notice of the conjoyning of conjunctions , and consequently none of such a league or compact . . tremellius gives it thus : quae non auscultat voci mussitantium , utentis incantationibus peritissimi , which piece of latine were very difficult to put into perfect grammatical construction , because mussitantium is the plural number , but utentis and peritissimi are of the singular , which we shall leave to the censure of criticks , and give the marginal note that is there added . surdae ] id est , calidè agentis adversus incantamenta , ut sequentia exponunt , nam aurem utramque ab ea obturari , &c. of the deaf adder ] that is to say , that acteth craftily against the incantations , as the following words do expound : for she stóppeth both her ears , by fixing one to the earth , and covering , and stopping the other with her tail ; and that hierome , augustine , cassiodorus , and others do so expound the place . whether this be true of the asp or not is much to be doubted , for i find no author of credit that doth averr it of his own knowledge , and the thing is very difficult to bring to experiment , and the psalmist might speak according to vulgar opinion , of which there was no necessity that it should be literally and certainly true . further he goes on and saith , mussitantium ] that is to say , pronouncing their incantations to charm her , whispering and very low ; which study of charming , lest any should think that david doth approve of them in this place , he learnedly useth the very words of the prohibition , which god laid down deut. . . for ( he saith ) these fascinators in the hebrew appellation are said to consociate society , because they apply the society of the devil to their arts . . those we call the septuagint do render it thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and that which is ascribed to hierome in the eight tome of his works printed at basil , gives two latine versions to this , the one answering to the septuagint which is this : quae non exaudiet vocem incantantium & venefici incantantis sapienter . the other according to the hebrew thus , ut non audiat vocem murmurantium , nec incantatoris incantationes callidas . so that this maketh the meaning to be , that the deaf asp is so cunning in stopping of her ear , that she doth not hear the voice of those that murmur , and mutter charms , though it be a charmer that uttereth the most cunning and powerful charms : so that here is no regard had to conjoyning or associating either of serpents together , or of the society of the charmer and the devil . luthers translation of this place is remarkable , which is this , dass sie nicht boere die stimme dess gauberers , dess beschwerers der wol besch weren fan . which in english runs thus , that doth not hear the voice of the magicians or charmers , the conjurors or exorcists , that well conjure can . and agreeable to this is the translation of the low-dutch . so that the sense is , that the deaf asp stoppeth her ear against the voice of the charmers , those that have sworn together ( it may be that common error and opinion had prevailed so far with learned luther , as doth appear by his exposition upon the third chapter to the galathians , that he believed that the witch , and the devil were in compact , and sworn together ) and that were most cunning in that art . but this doth but in a manner beg the question , not prove it , for all will but amount to this , that the asp cannot be charmed , no not by those that have the greatest skill in the matter of incantation . . the french translators render it thus : lequel n'écoute point la voix des enchanteurs , ni du charmeur sort expert en charmes , which will in no point hear the voice of the inchanter , nor of the charmer that is expert in charms . and this proveth nothing at all of joyning societies , nor of compacts . the italian version giveth it thus , accioche non oda lavoce de glivoce incantatori , del venefico incantante incantationi di dotto . in english thus , which doth not hear the voice of the inchanter , of the witch ( if that be the signification of the word venefico , a poysoner ) inchanting with the incantation of the learned : and this is most near the hebrew of all the rest , and beareth thus much , that the asp doth not hearken to the voice of the inchanter , of the charmer which useth the charms that were framed and conjoyned by a learned clerk : so that if associating be comprised , it must be understood of the framing and joyning of the charms , which doubtless was the composure of those that were very learned , especially if they work by a natural operation , of which we shall discourse hereafter . . but now we come to the hebrew it self , which arias montanus renders thus , quae non audiet ad vocem mussitantium : jungentis conjunctiones docti . and in the margent thus , quae non obtemperabit voce incantantium , incantantis incantationes sapienter . which we may thus english , which hearkeneth not to the voice of the mutterers , of the learned joyner of conjunctions . and the other thus ; which obeyeth not the voice of the charmers , of the person charming charms wisely . so that it may mean , that the asp hearkeneth not to the voice of those that mutter or mussitate the charms of the charmer that doth wisely use them , or of him that is a wise charmer . but it is needless and improper to make an half period at mussitantium , for then there will be no coherence in grammatical construction betwixt the former and latter part of the verse : and therefore according to the order of grammar , it should be rendered thus : quae non audiet advocem mussitantium incantationes , docti incantantis . and so the meaning is plainly this , that the asp doth not hearken to the voice of those that mutter the charms of a learned charmer . and so there is no intimation of association or compact either one way or another , but it doth meerly imply that the asp doth resist and frustrate the charms of the mutterers that use them , though they be wise in the using of them , which doubtless is the most genuine rendring , and the true meaning of the place : or else it may be thus aptly translated : quae non audiet advocem mussitantium conjunctiones jungentis docti ; that is thus , which hearkeneth not to the voice of those that mutter the conjunctions of a learned joyner . so this way the sense will be , that she resisteth the charms , or conjunctions of the learned joyner or framer of them , and consequently that it hath not respect , either to the associating or gathering of the asps into one place , or an association or compact betwixt the charmer and the devil , which are both beg'd , and too far fetcht , and cannot be intended properly in this metaphor . but it ( if thus translated according to arias montanus ) referreth punctually and properly to the cunning and wise composure of the letters and words used in the charm , that if they had been never so cunningly contrived , or joyned together by those that had the greatest skill of all others in framing and composing of charms ; yet were they utterly inefficacious against this kind of serpent . and so we conclude this , having as yet found no such hebrew word as signifieth a witch in the vulgar sense and common acceptation . . another word that followeth in this place of deuternomy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requirens pythonem , which what it meaneth is more obscured , and erroneously translated , than any of the rest . and this our english translators have ignorantly or wilfully , but however erroneously rendered in all the places where it is used , to be one that hath a familiar spirit . from whence note these things . . this word , as buxtorfius , schindlerus , and avenarius observe , hath two significations , the one is , uter vel lagena , the other python , and so saith learned masius , significat vero vox ob utrem vel lagenam ; from whence the jewish nation did call those devils which did give answers forth of the parts of men and womens bodies , ob , and in the plural number oboth ; as it is only once for bottles used in that of job , behold , my belly is as wine that hath no vent , it is ready to burst like new bottles . and to the same purpose speaketh schindlerus in these words : from thence it seemeth to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pytho , because those that had it , or were possessed with it , being puft up with wind , did swell like blown bladders , and the unclean spirit being interrogated did forth of their bellies give answers of things past , present , and to come , from whence also they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ventriloqui , speakers in the belly , or out of the belly . so that in the sense of these men , it was a devil or spirit that spoke in them , as though they had been essentially and substantially possest with a demon ; so prone were they to ascribe all things ( almost ) unto the devils power , not considering that they had no other devil , but that of imposture and delusion , as we shall shew anon with unanswerable arguments . . the most or all the translations in the polyglott do render it pythonem , vel spiritum pythonis in this place of deuteronomy , and other places : but what is to be understood by python , or the spirit of python is as difficult to find out , as the meaning of the hebrew word ob , because it must be digged forth of the rubbish of grecian lies : for some will have it to be derived from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , à consulendi & interrogandi usu . but that they were called so rather from the epithete given to apollo , who ( as the poets fabled ) did soon after deucalions flood slay the dragon python , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so called a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est putrescere , because he was said to be bred of the putrefaction of the earth ; and so he was called apollo pythius , and those that kept the oracle at delphos , and gave answers , were called pythii vates , and the oracles oracula pythia : as may be seen in plutarch , thucydides , and lucian : and suidas and hesychius say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicebatur etiam daemonium cujus afflatu futura praedicebant , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , è ventre hariolantes : from whence pythius apollo came because of slaying the dragon , nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putrescere significat , ut est in his carminibus . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — sic inde precatus apollo est : putrescas tellure jacens campoq feraci . and from hence were the pythian games instituted : neve operis famam posset delere vetustas , instituit sacros celebri certamine ludos pythia perdomitae serpentis nomine dictos . though , if we will believe natalis comes and some others , it was not a serpent or dragon that apollo slew , but a man whose name was python , and his sirname draco , and from that victory apollo was called pythius , and those that kept his oracle at delphos were called pythios vates , pythian priests , or diviners of python . so that all that can be gathered from hence is , that to have the spirit of python , was to undertake such divinations , as the priests used at the pythian oracle at delphos , and that was no more in truth and effect , but cheaters and impostors . . those that we call the septuagint expressing the manner of the performance of this kind of imposture do ( as masius confesseth , and is true ) constantly call them by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they did speak forth of their breasts or bellies , that was by turning their voices backwards down their throats , which some of the latines imitating the greek word have not unfitly called them ventriloquos , that is , speaking in their bellies . and that there were such in ancient times is witnessed by plutarch , who saith , speaking of the ceasing of oracles , thus : that it is alike foolish and childish to judge that god himself , as the engastrimuthoi , ( that is to say , the genii hariolating forth of the belly ) which in times past they did call eurycleas , now pythonas , hiding himself in the bodies of the prophets , and using their mouth and voice as instruments , should speak . from whence we may note these things . . that in plutarch time who lived in the reign of trajan , there were of these persons that could speak ( as it were ) forth of their bellies . . that though plutarch was a very learned , sagacious person , yet he either knew not , or else concealed the manner how these ventriloquists performed this speaking in their breasts or bellies , it being nothing but a cheat and artificial imposture , as we shall shew anon , of whom his learned translator adrianus turnebus , and of these vanities speaketh thus . therefore ( he saith ) we condemn all sorts of divinations which are not received from the sacred writings , and do judge them to have been found out , either by the craftiness of men or the wickedness of devils ; but we rejoice to our selves that being divinely taught , we here see far more than the most learned plutarch did , who beheld but little light in this his disputation of the defect of oracles . . we may note that these words ( that is to say , the genii hariolating forth of the belly ) which we have inclosed in a parenthesis , are not found in the greek written by plutarch , but are only added as the conjecture of turnebus . . plutarch doth hold it childish to believe that god doth hide himself and speak in the belly of these couzening diviners , and therein though an heathen was wiser than many that profess christianity now , who believe it to be some spirit , when it is nothing but the cunning imposture of those persons , that by use have learned that artifice of turning their voices back into their throats and breasts . . as to matter of fact it is manifest that in the time of plutarch there were those that practised this cunning trick thereby to get credit or money by the pretence of predictions and divinations , and such an one doubtless was the woman at endor , and the maid mentioned in the acts of the apostles , of which we shall speak presently . also tertullian a grave author , affirmeth that he had seen such women that were ventriloquists , from whose secret parts a small voice was heard as they sate , and did give answers to things asked . and so caelius rhodiginus doth write that he often saw a woman ventriloquist at rhodes , and in a city of italy his own country , from whose secrets he had often heard a very slender voice of an unclean spirit , but very intelligible , tell strangely of things past or present , but of things to come for the most part uncertain , and also often vain and lying ; which doth plainly demonstrate that it was but an humane artifice , and a designed imposture . but most notable is that story related by wierus from the mouth of his sons who had it from the mouth of adrianus turnebus , who did openly profess that before-time he had seen at paris a crafty fellow very like euricles mentioned by aristophanes , who was called petrus brabantius , who as oft as he would , could speak from the lower part of his body , his mouth being open , but his lips not moved , and that he did deceive many all over by this cunning , which whether it be to be called an art , or exercitation , or the imposture of the devil is to be doubted . and further relateth that at paris he deceived a widow woman , and got her to give him her daughter in marriage , who had a great portion ; by counterfeiting that his so speaking in his breast , or belly , was the voice of her deceased husband , who was in purgatory , and could not be loosed thence , except she gave her daughter in marriage unto him : by which deceitful knavery he got her , and about six months after , when he had spent all her portion , the wife and mother-in-law being left , he fled to lions : and there hearing that a very rich merchant was dead , who was accounted living a very wicked man , who had gotten his riches by right and wrong ; this brabantius goeth to his son called cornutus , who was walking in a grove or orchard behind the church-yard , and intimateth that he was sent to teach him what was fit for him to do . but while that he telleth him that he ought rather to think of the soul of his father , than of his fame , or death ; upon the suddain while they speak together a voice is heard imitating his father's : which voice although brabantius did give out of his belly , yet he did in a wonderful manner counterfeit to tremble : but cornutus was admonished by this voice , into what state his father was faln by his injustice , and with what great torments he was tortured in purgatory , both for his own , and his sons cause , for that he had left him the heir of so much ill gotten goods , and that he could be freed by no means , unless by a just expiation made by the son , and some considerable part of his goods distributed to charitable uses unto those that stood most need , such as were christians made captives with the turks . whereupon he gave credit to brabantius , with whom he discoursed , as a man that was to be sent by godly persons to constantinople to redeem the prisoners , and that he was sent unto him by divine power for the same purpose . but cornutus , though a man no way evil ; and although having heard these things , he understood not the deceit : yet notwithstanding because of the word , that he should part with so much money , made answer that he would consider of it , and willeth brabantius to repair the day following to the same place . in the mean time being staggered in his thoughts he did much doubt , in respect of the place , where he had heard the voice , because it was shadowy , and dark , and subject to the crafty treacheries of men , and to the eccho . therefore the next day he leadeth brabantius into another open plain place , neither troubled with shadows nor bushes . where notwithstanding the same tale was repeated , during their discourse , that he had heard before : this also being added , that forthwith six thousand franks should be given to brabantius , that three masses might be said every day , to redeem his father forth of purgatory ; otherwayes that there could be no redemption for him . and thereupon the son obliged both by conscience and religion , although unwillingly , delivers so many to the trust of brabantius ; all lawful evidence of the agreement and performance being utterly neglected . the father freed from the fire and torments afterwards hath rested quiet , and by speaking did not trouble the son any more . but the wretched cornutus , after brabantius was gone , being one time more pleasant than wonted , which made his table-companions much to wonder ; and forthwith opening the cause to them inquiring it , he was forthwith so derided of all , because that in his judgment he had been so beguiled , and cheated of his money besides , that within few days after he died for plain grief , and so followed his father to know the truth of that thing of him . but to make this more plain and certain , we shall add a story of a notable impostor , or ventriloquist , from the testimony of mr. ady ; which we have had confirmed from the mouth of some courtiers that both saw and knew him , and is this : it hath been ( saith he ) credibly reported , that there was a man in the court , in king james his days , that could act this imposture so lively , that he could call the king by name , and cause the king to look round about him wondering who it was that called him , whereas he that called him stood before him in his presence , with his face towards him : but after this imposture was known , the king in his merriment would sometimes take occasion by this impostor to make sport upon some of his courtiers , as for instance ; there was a knight belonging to the court , whom the king caused to come before him in his private room ( where no man was but the king , and this knight , and the impostor ) and feigned some occasion of serious discourse with the knight ; but when the king began to speak , and the knight bending his attention to the king , suddenly there came a voice as out of another room , calling the knight by name , sir john , sir john , come away sir john ; at which the king began to frown that any man should be so unmannerly as to molest the king and him : and still listning to the kings discourse , the voice came again , sir john , sir john , come away , and drink off your sack ; at that sir john began to swell with anger , and looked into the next rooms to see who it was that dared to call him so importunately , and could not find out who it was , and having chid with whomsoever he found he returned again to the king. the king had no sooner begun to speak as formerly , but the voice came again , sir john , come away , your sack stayeth for you . at that sir john began to stamp with madness , and looked out , and returned several times to the king , but could not be quiet in his discourse with the king , because of the voice that so often troubled him , till the king had sported enough . i my self also have seen a young man about or years of age , who having learned at school , and having no great mind to his book , fell into an ague ; in the declination of which he seemed to be taken with convulsion-fits , and afterwards to fall into trances , and at the last to speak ( as with another small voice ) in his breast or throat , and pretended to declare unto those that were by , what sinful and knavish tricks they had formerly acted , or what others were doing in remote places and rooms . so that presently his father and the family with the neighbourhood were perswaded that he was possest , and that it was a spirit that spoke in him , which was soon heightned by popish reports all over the countrey . but there being a gentleman of great note and understanding his kinsman caused him to be sent over unto me , to have mine opinion whether it were a natural distemper or not . the father and the boy with an old cunning woman ( the made creature to cry up the certainty of his possession , and the verity of a spirit speaking in him ) came unto me , who all appeared to my judgment and best reason fit persons to act any designed imposture . the father having been one that had lived profusely , and spent the most of his means , being sufficiently prophane and irreligious : the boy by his face appearing to be of a melancholy complexion , and of a subtile and crafty disposition ; the woman cunning , who would have forced me to believe whatsoever she related , thinking to impose upon me as she had done upon others . i presently judged it to be neither natural disease , nor supernatural distemper , but only knavery and imposture , and so made the woman silent , and told her she was a cheater , and deserved due punishment , and that what she told , were the most of them lies of her own inventing ; and told the father and the son that i could soon cast forth all the devils that he was possessed with ; but then i must have him in mine own custody , and none of them to come near him nor to speak with him . a long time i expected to have seen him in one of his fits , but his devil was too timerous of my ster● countenance and rough carriage . well after they three had consulted together , the lad by no means could be gotten to stay with me , no not for that night , nor be prevailed with again to be brought into my presence ; but away they went the lad riding behind his father , and when about a quarter of a mile from the town the father turned the horse to come back again unto me , the lad leapt from off the horse , and run away crying from the townwards as fast as he could . they went that night to a popish house where were concourse of people sufficient , and many tales told of the divinations of the spirit in the boy , but not one word either of me or against me . soon after the gentleman that was of kin to the boy came over , and i gave him satisfaction that it was a contrived cheat , and after he returned , he would have prevailed with them to have sent the boy to me , but by no means could effect it ; and so he never after gave any regard unto them , and soonafter it vanished to nothing . i my self also knew a person , in the west-riding of yorkshire , who about some forty years or above , to have made sport , would have put a coverlet upon him , and then would have made any believe ( that knew not the truth ) that he had a child with him , he would so lively have discoursed with two voices , and have imitated crying and the like . and also the said person under a coverlet , and coming upon all four would so exceeding aptly , even to the life , have acted a skirmish betwixt two mastiffs , both by grinning , snarling and all other motions and noise , that divers understanding persons have been deceived and verily believed that there were two mastiffs under the coverlet , until their eyes have convinced them of their error : so delusive may art or cunning be , being seconded by use and agility . i also have sometimes seen a person that lived in southwark near london , who holding his lips together , and making no sound or noise at all , would notwithstanding have , by the motion of the muscles of his face , and the agitation of his head and hands and other gesticulations of his body , made any of the beholders understand , what tune he had modulated in his fancy , which was very strange and pleasant to behold , and that which i could not have believed if i had not seen it . we might hereunto add the story of the pretended sleeping preacher , who had drawn many into admiration and belief that he did it either by divine inspiration or vision , and yet was but a voluntary cheat and a delusive imposture , as may be seen at large in stowes chronicle . we have been thus tedious in giving these examples , that it may appear how improperly men fly to supernatural causes to solve effects by , that are and may be performed by natural means ; and that men need neither fetch a devil from hell nor a soul from heaven to solve these effects that mens cunning , art and craft are able to perform . . next the more fully to explain this we may consider the place in the acts which is rendred thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the learned and judicious isaac casaubon saith thus : an ancient interpreter readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the syrian version rendereth spiritum divinationis . it may be quere'd , seeing apollo is understood , why s. luke doth use the epithete of him rather than the proper name : and the reason is because the ancients did call the ventriloquists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pythonists . and it is plain that it was divination , that was telling of secret things , whether past , present or to come , that the maid pretended and undertook : for the text saith , which brought her masters much gain by soothsaying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , by vaticination . beza in his latine translation saith in his marginal notes , that that spirit of oracling , was only an expression alluding to the idol apollo , which was called python , and gave answers unto them that asked , namely , by the priests that belonged unto it , of which idol the poets feigned many things ; so that they that had the imposture of divination were said by the heathen to be inspired by the spirit of apollo . and in this place of the acts , s. luke speaketh after the common phrase of the heathen , because he delivereth the error of the common people , but not by what instinct the maid gave divinations ; for it is certain that under the mask of that idol , the devil plaid his deluding pranks , and this spirit of apollo was nothing , but as much as to say , an imposture , or deluding trick of the devil practised by the priests of apollo . so much saith beza , who plainly expoundeth , that that spirit of divination or oracling , was only a devilish deluding imposture , and not a familiar devil as many do fondly imagine : and whereas it is said in the verse following , that s. paul did cast that spirit out of the maid , it was , that he by the power of the gospel of jesus rebuked her wickedness : so that her conscience being terrified , she was either converted , or else at the least dared not to follow that deluding craft of divination any longer : as when christ did cast out seven devils out of mary magdalen , it is to be understood that he did convert her from many devilish sinful courses in which she had walked . thus far learned beza and mr. ady , who both seem to understand no other demon in the case than only a crafty and devilish imposture and cheat , and most certainly it could be nothing else . . but to come to the stress of the business , these things are to be considered . . some thought that they were really , and essentially possessed with an evil spirit that did speak in them and gave forth answers , and this is the most common , though most false opinion : which if it were true , it maketh nothing for those familiars that are ascribed to our witches , for by that they mean a visible devil without them in the shape of a dog , a cat or the like , and both these are equally absurd and false , as we shall shew anon . . some thought that an evil spirit ab extra did but work upon their minds , and so inspired them with these divinations , and this seems to have been the opinion of plutarch and some others of the heathen . . but others ( which is that which we affirm ) did hold that they were but counterfeiting deluding impostors , and what they did was only by ventriloquy , jugling and confederacy , and that all their pretended divinations and predictions , were nothing but lying conjectures and ambiguous equivocations . but to open it fully we must conceive that they did pretend and take upon them to foretel and declare things to come , which notwithstanding were but false forgeries and lies : for if they had really had any certain foreknowledge of things to come , then when jehu was made king , and in subtilty pretended to sacrifice to baal , and so got together all the priests to sacrifice , if these base , lying , cheating impostors had really had any skill in divination , then they might have known , that their calling together was not truly to advance their idolatry , but to take away their lives ; and it may safely be concluded that those that could not foresee the danger threatning their own lives , could not truly foretel contingent effects to others ; and though the scripture give us many such examples as these , yet to eschew prolixity this may suffice to evince that all their pretended predictions were nothing but conjectures , or lying forgeries . and as they did take upon them to foretel things to come , so this woman of endor , and in likelihood the rest , did pretend to do it by raising up , or causing to ascend those that were dead to give answers of the things demanded . now therefore the state of the question will be , whether this woman had really a familiar or supernatural spirit that gave her answers , or that she raised such an one , or that only she was a deceiver and impostor that could cast her self into a trance , and so speak in her breast , or that she had a place contrived for the purpose ( as they had at the oracle at delphos ) by which means she could speak , as in a bottle or hollow cavity , and had other confederates sutably fitted to accomplish her design . here we shall only speak as to the significancy of the words relating to this matter , and shall handle the history of the matter of fact elsewhere : and in the first place we allow and grant that she had the cooperating power of the devil , in her mind and will , leading her to take upon her to foretel things to come , of which she was utterly ignorant : so that we grant her under a spiritual league with the devil , as all wicked persons are , but we deny that she had any other familiar spirit , but only the spirit of delusion and imposture , as we shall make good by these arguments . . because the word sometimes signifieth the persons pretending to be skilful in this sort of divinations ; for so the woman saith unto saul : behold thou knowest what saul hath done , how he hath cut off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pythones , that is , the persons that pretended , and practised that kind of divination . and so again in that of isaiah : and thy voice shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut pythonis as the voice of one that useth this kind of divination . so that it is clear that the act is ascribed unto , and was performed by the persons practising this couzening craft , and not unto a familiar or devil . . sometimes it is taken for the means that they pretended they performed it by , as in sauls deluded and despairing sense ; for he saith , divina quaeso mihi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pythone , vel per pythonem , and cause to ascend whom i shall name unto thee . so that he vainly thought that she could call up , and make to ascend whomsoever he should name , so blind and deluded was he when the spirit of the lord was departed from him , and was justly delivered up to believe lies , because he had not received the love of the truth . . it doth not appear that she had any familiar spirit , or called up any ; for the name that is there given her is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominam pythonis vel utris ; the mistriss of the bottle , or of the oracle , for saul saith , seek me a woman that is mistriss of the bottle , or of the oracle , for so it must signifie , if it be genuinely and fitly translated ; and his servants tell him , that at endor there is a woman that was mistriss of ob , the bottle or oracle . for though some translate it mulier habens pythonem , or as tremellius , mulier praedita pythone , it will but reach thus much , that she was possessed of or had in her power , this ob , bottle , or oracle , that could be nothing but the fit contrived place to give answers , as they did at the oracle . for if they meant that she had a familiar spirit in her belly , then it was possest of her , more than she could be said to be possest of it . but there is another text that doth fully agree with this , and will help to explicate it , and is this , speaking of the destruction of nineveh or the jewish nation , and the causes of it : because of the multitude of the whoredoms of the welfavoured harlot , the mistriss of witchcrafts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , domina vel patrona , the mistriss , or patroness of juglings and delusions . so that in propriety of language she of endor is called the mistriss of python or oracle , because she could play the couzening feats that belonged unto it . . amongst all the several ways of idolatry that manasseh set up , or caused to be set up , this is one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & fecit pythonem , or fecissetque pythonem , he made ob , or pytho ; and though translators have been much perplexed , and hard put to it , to give a signification agreeable to their preconceived opinion , yet have they , were it right or wrong , brought it to their minds , though it be utterly false and erroneous ; for tremellius renders it , instituitque pythonem , which though pretty near , yet is altogether short of the propriety , and the most of the rest have run quite counter ; but our english translators the worst of all others , who give it , and dealt with a familiar spirit . when it is plain that this word must be taken in this place , as it is in the third verse of this chapter , he made groves , fecitque lucos , because the words are both from the same root which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit , confecit , per●ecit , and so it is , and must be taken in other places ; and is especially manifest in these . god said to noah , make thee an ark of gopher wood , and after , a window shalt thou make to the ark. the psalmist saith : but our god is in heaven , he hath done whatsoever he pleased , and again , to him who alone doth great wonders . we might add forty places more , where the word is used that cometh from this root and hath the same punctual signification ; so that from hence we may conclude , . that manasseh could not make a devil nor a spirit , and therefore that the word ob doth not intend nor bear forth any such matter in true and genuine signification . . that he could not make a man or woman , and therefore the word properly doth signifie neither . . that he only could make , and cause to be contrived the groves , in such as order , ar the idol-priests might direct , as most fit for them to play their couzening and jugling feats and delusions in . so he might make or cause to be contrived the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or place for the oracle , and prepare those knacks and implements , wherewith and in which place the diviner might either by him , or her self , or with the help of confederates bring to pass strange things , which they made the blind and ignorant people believe were performed by the god worshipped in and by those idols , or by demons and spirits , or the calling up of the dead . when in truth there was nothing at all performed , but either in raptures , feigned and forced furies , trances ; and thereby lying predictions and ambiguous equivocations were uttered , whereby the people were deluded and drawn unto idolatry : or by giving dark and obscure responsions by ventriloquy , speaking in bottles , or through hollow pipes and cavities , whereby they did peep and mutter ; or lastly by having knavish confederates hidden in secret , and cunningly contrived places , and suitably habited to personate those that were desired to be raised up , as is most probable in this woman of endor and the forged and pretended samuel : so that there was no devil nor familiar but a couzening knave or a quean , more crafty than the demons themselves . . that they had no familiar spirit is manifest , if we consider the manner how they carried themselves in these cheating actions and performances , for the prophet tells us thus : and when they shall say unto you , seek unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad pythones , unto oraclers , and unto wizards that peep , and mutter ; if they had a familiar spirit or demon , what need they chirp , peep , or mutter ? could it not speak loud and plain enough ? yea doubtless it could if they had any such , but it is to conceal their own deceit and knavery , lest it should be found forth and discovered : and without such chirping and muttering they could neither perform their jugling delusions , nor keep them from being known , and derided . tremellius his note upon this place is very remarkable : the prophet ( saith he ) aggravateth the heinous crime of those witches from the vanity of those divinations , which the very manner of them betrayeth : those seducers have not so much wit , that they dare speak to the people the thing they pretend to speak in plain and open terms , with an audible clear voice , as they that are gods prophets , who speak the word of god as loud as may be , and as plain as they can to the people ; but they chirp in their bellies , and very low in their throats , like chickens half out of the shells in their hatching . and this doth plainly declare their knavery and cheating juglings . the same prophet in another place speaking of the destruction , and bringing low of jerusalem he saith : and thou shalt be brought down , and shalt speak out of the ground , and thy speech shall be low out of the dust . and thy voice shall be as of a pythonist , ob , or as of an oracler , out of the ground , and thy speech shall whisper , peep or chirp out of the dust . the word there , and in the former place used is from the root , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 garrivit more avium , he hath peeped or chirped like a bird. now this doth plainly allude to these kind of pythonists , or oraclers , who in giving their oracles , or divinations , did speak out of the ground , that was from hollow vaults and caves contrived on purpose for them to perform their tricks in , and such a place as this , called in the hebrew ob , did manasseh make and prepare , and thy speech shall be low out of the dust , like these deceivers who fall into trances , and lie upon their faces the better to conceal and hide their impostures , and so do change their voice , and mutter as it were out of the dust , thereby to make the people believe that it is the demon's or spirits voice that speaketh in them , when it is nothing but their own counterfeiting . and thy voice shall be like one of these oraclers , out of a low and hollow place , to whisper and chirp like a chicken coming forth of the shell , the more to make them believe that it is the voice of a spirit , and not their own , by craft and cunning altered and changed . upon which place learned and judicious calvin saith thus much : for the voice of them , who before were so lofty and cruel , he compareth to the speech of pythonists , who when they did utter the oracles , did give forth i know not what kind of murmur , from some low and dark place under the earth . . the next word that followeth in this place of deuteronomy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 novit , sivit , proprie est ( ut avenarius inquit ) mentis & intellectus . which word our translators ( contrary to their usual custom ) have kept a constancy in , and alwaies have rendered a wizard , a name ( as we conjecture ) not improper , for we , in the north of england , call such as take upon them to foretel where things are that have been stoln , or to take upon them to help men or goods , that the vain credulity of the common people have thought to be bewitched , we ( i say ) call them wise men , or wise women , without regard had to the way or means by which they undertook to perform these things . divers others do render it sciolus , which is proper and consonant to the former . the other translations that we have either seen , or were able to understand , are so uncertain , various , wide and wilde , that it were lost labour to examine or recite them ; and the word wizard ( though a general one ) is the most proper that we can find . but we must conclude , that hitherto we find no such word as signifieth a witch in that sense we have allowed , and endeavoured to confute . . the last word mentioned in this text of deuteronomy , is a necromancer , or one that consulteth with the dead . now whether this were some special kind of divination , or but a comprehension of all the kinds , being but in all their several sorts , a leading of the people to inquire of dumb and dead idols , may be a great and material question . and though no interpreter or commentator that we have seen , read , or do remember , do hint at any such matter , but still strike upon the common string , that it should be some kind of magick , whereby they could make the dead appear , and consult with them : yet notwithstanding all this we cannot but propose our doubts in these reasons following . . moses in this text doubtlesly did not set down all the particular sorts of divinations and impostures used amongst the heathen , for that had hardly been possible , but the chiefest kinds of them . and this is not rationally probable that he would do it by a tautology , or repetition of the same thing twice . for inquiring of the dead , or consulting with them , was intended in the word ob , and the woman of endor said ; whom shall i raise up , or cause to ascend unto thee ? whereby it appeareth that she pretended ( and also saul vainly believed , who said ; divine unto me in or by ob ) that she could cause the dead to ascend , and to have answers from them of things to come , as is manifest in the story of the pretended apparition and prediction of samuel . and so this thing should be twice repeated in this place , which is not probable that moses would have done . . he doth not forbid these several sorts of divination only because they were evil and unlawful in themselves ( for some of them might be lawful , and performed by natural or artificial means ) but because of the thing they all centred in , and the end they all tended to , which was to lead and draw the people to inquire of and to serve deaf , dumb and dead idols . for though the idols were silver and gold , the work of mens hands , and had eyes and saw not , ears and heard not , feet and walked not , mouths and spoke not , neither was there breath in their nostrils : and though the common people could not but know this , for as isaiah saith they were so blinded that , none considereth in his heart , neither is there knowledge or understanding to say , i have burnt part of it in the fire ; yea also i have baked bread with the coals thereof , i have roasted flesh and eaten it , and shall i make the residue thereof an abomination ? shall i fall down to the stock of a tree ? yet notwithstanding were they so deluded by the crafty impostures , and subtile divinations of all the several sorts of these jugling priests , that they ran to ask counsel at these dead idols , who ( as they falsly perswaded the people ) did inspire them , and gave them answers , when the idols were all dead things , and gave no answers at all . and this is that consulting with the dead , that all these couzening priests did draw the people unto , and therefore in general is here forbidden . . the words of the prophet , where he saith [ and when they shall say unto you , seek unto them that are ob or oraclers , and unto wizards that peep , and that mutter : should not a people seek unto their god ? for the living to the dead ? ] do fully prove as much ; for the sense must be this : that the people of god ought to seek unto their own god , who was and is a true and a living god , and to his law & testimonies , and not to those peepers and mutterers that seek counsel of the dead idols only ; and doubtless this is the true meaning of consulting the dead . . this exposition includeth no absurdity , nor bringeth any inconvenience , and is genuine , and not wrested ; whereas the other doth hurry in a whole heap of most absurd doubts , questions and opinions . but if in this exposition we be heterodoxal , we crave pardon , and referr it to the judgment of those that are learned , of what perswasion soever they be . . another word that is used in divers places of scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which though avenarius doth derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cla●sit , yet the learned person masius saith , est autem aliarum nationum vocabulum , ab hebraea lingua alienum & peregrinum , usurpatum tamen ab hebraeis . and also the judicious polanus is of the same opinion , that it is a word strange and foreign from the hebrew language . the translators are all so various about the proper derivation and signification of it , that it were but lost time and labour to recite them : but it is manifest that it was a general word for one that was skilful in all , or divers sorts of these divinations , and might best be constantly rendred magos , and that for these reasons . . it is the opinion of masius and mr. ady that it is a general word , and signifieth one that hath skill in many of these kind of arts , ( if they may be so called ) the latter of which saith thus : it is taken in the general sense for magus a magician ; that hath one , or all these crafts or impostures . and the former quoting the sentence of rabbi isaac natar , saith : hoc nomine vocatos esse ab hebraeis quosvis , qui inter gentes singularem prositebantur sapientiam ; praesertim cùm ea ad superstitionem pertineret . . because that in exodus . . those that there are called hachamim and mechassephim , that is sapientes & praestigiatores , as tremellius renders it , which is most proper and genuine , are there called hartummim mezeraim , that is magos aegypti , the magicians of aegypt ; by which it appeareth plainly that it is a general name , and may most properly be rendered a magician . . it may most properly be taken for a magician , because those that acted before pharaoh are called by that name , and excepting their opposing of moses , and their superstition , it doth not appear that they dealt with unlawful magick , as we shall prove undeniably hereafter . . there is also another word which is used in divers places , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mussitavit , he hath muttered , or murmured , and is taken generally for any kind of murmuring for any cause whatsoever , as in this place , but when david saw that his servants whispered . and again , all that hate me , whisper together against me . and in another place : fuderunt submissam orationem , a low whispering prayer . in which places it is taken for any kind of low speaking , whispering or muttering . of this we may observe these things . . sometimes by a metonymie it is taken for a low and modest speech , the art of oratory , or eloquence , as isaiah . . & intelligentem vel peritum eloquentiae , and sometime for an ear-ring ina●ris , as in the . verse of the same chapter . . it is also ascribed unto charmers or inchanters as in the psalm , that doth not hearken unto the voice of the charmers : where it is plain that all charmers were whisperers and mutterers , but not on the contrary , that all whisperers or mutterers are charmers . . and whereas our english translation readeth it , surely the serpent will bite without inchantment , and a babler is no better ; it may as well be read , as arias montanus translates it , si mordeat serpens in non susurro , vel absque susurro , if the serpent bite without hissing , or sibilation . and schindlerus to the same purpose : si mordebit serpens absque incantatione , vel murmure , id est sibilo . and so avenarius : si mordeat serpens absque susurratione , id est absque sibilo . and though tremellius , and the whole troop of translators do render it , as our english translators do , yet that will not make sense : for it would inferr that as a serpent will bite except it be charmed , so will a babler do also . but who ever heard of a bablers being charmed ? so that truly considered that cannot be the sense of the place . but if it be taken exactly according to the hebrew , then the sense runs thus , if the serpent bite without , or in not hissing , and excellency is not to him that hath a tongue ; that is , the serpent doth hurt with his biting , without making a noise with his tongue ; but a babler doth make a noise , but effecteth nothing , or speaketh to no purpose . . there is another text in jeremy which is commonly rendered thus : for behold i will send serpents , cockatrices among you , which will not be charmed , and they shall bite you , saith the lord. but it may be as fitly read , to whom there is no hissing , and they shall bite you . and whether way soever it be read , the sense is good ; that is , their enemies shall be so fierce and cruel , that no words can stay or appease their fury ; or that they shall be so sly and cunning , that they shall destroy you , before they speak , or give you warning : and whether way soever it be , there is a pronoun in the hebrew which is superfluous , a thing that is usual in that language . . but if in both places it be taken for charming , yet will it not prove the being and existence of such a kind of witch , as we have denied and confuted ; nor doth it shew any fit appellation for such a one . . moreover there is another word as much mistaken , and as falsly translated as any of the rest , and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inflammatus est , flammescebat , and is understood a shining brightness , as in the psalm : who maketh his angels spirits : his ministers flaming fire . and in another place , & inflammabit ●os dies veniens ; the day cometh that shall burn as an oven . from whence we may note these things . . from this root doth come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flamma , metaphorically ( as schindlerus saith ) a polished and shining piece of metal , as a sword or the like . but avenarius tells us , it is , flamma rutilans , lamina fulgens & vibrans ; as , and he placed at the east of the garden of eden , cherubims , and a flaming or bright shining sword which turned every way , to keep the way of the tree of life . and in another place , the horseman lifteth up the bright sword , and the glittering spear . both places plainly shewing that it signifieth metal so polished , that when it is shaken in the light , or shining of the sun , and moved quickly , it doth then glitter like a red and shining flame . . there is also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 involvit , velavit , arcanum , and the like which the vulgar latin do attribute to pharaohs magicians , when our translation saith , and they did in like manner with their inchantments : it is & fecerunt similiter per sua arcana , thinking the word there had been derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arcanum , when it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , flamma , lamina ; a polisht and bright piece of metal . . in all the places of exodus where mention is made of the magicians , that they did in like manner with their inchantments , the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if truly rendered , is this : and they did in like manner with their bright , glittering lamens , or plates of metal . and how the translators could hale it by head and shoulder to signifie inchantment , cannot be conjectured ; but because the magicians are there called , sapientes & praestigiatores , wise men and juglers , they vainly thought that they wrought by a secret compact with the devil , and so all must be done by their imaginary witchcraft and inchantment , when it is plain that what they did was by natural magick , and sleight of hand , and not by diabolical magick at all . but let them shew us any one place in all the old testament , where any of the derivatives from this root , are translated inchantments , but only in these places of exodus , and we will yield the whole cause . . there is also another text which we have omitted of purpose until now , which our english translators do , according to their usual manner , thus render : and they shall seek to the idols , and to the charmers , and to them that have familiar spirits , and to the wizards : in which there is a word not used in that sense in all the old testament besides ; of which place we may note these things . . the word there in doubt is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lenis , lenitas , and it oft becometh an adverb , leniter , pedetentim . the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , leniter incessit , avenarius saith it is not used in the plural number , and signifieth inchanters or diviners , and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he rendereth incantatores ; because as some think they do easily and gentilely pronounce their charms . . but tremellius doth translate it thus : consulent sua idola , & praestigiatores pythonesque & ariolos : and giveth this note , their idols , that is to say devils , that give them answers , especially the idol of latona in the town called butun over against the sebenitick mouth of nilus , of which herodotus speaketh : where he expoundeth also divers consultations of these idols . but how or in what sense he holdeth that the devils gave answers , except by the lying impostures of the priests , he doth not shew , nor herodotus his author neither . . but this place according to arias montanus is rendered thus : and they shall seek unto their vain things or idols , and to their diviners ( that is this word haattim ) and to the pythonists , or oraclers , and to wizards . but those we call the septuagint do render this place very odly , as they seldom do elsewhere , which is this : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , and they shall ask their gods , and their images , or painted statues , and those that give their voice forth of the earth , and those that speak in their breasts or bellies . . there is also another word which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and signifieth ( as avenarius saith ) sephus , sapiens in astrologia & in auspiciis , augur , aruspex . rabbi abraham thinketh it signifieth a physician , who knoweth the alteration of the body , by the pulse of the arm , or by the urine . and schindlerus translateth it , a philosopher , an astronomer and a physician , and saith that such were astronomers and physicians amongst the chaldeans , of whom strabo saith : there was a certain habitation appointed in babylon for their home-bred philosophers , who were much conversant about philosophy , and were called chaldeans . and further , that they were physicians that could judge of the passions of the body , which dreams did imitate , by the pulse and urine . and polanus tells us that it is a chaldee word because it is found no where else but in daniel . . lastly there is one word we shall touch more , and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sapientia , the wisdom of divine and humane things , magick or skil in naturall things ; and cometh from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sapuit mente , sapiens fuit , sapientia praeditus est . and this is that wisdom that is ascribed to solomon , of whom it is said : and solomons wisdom excelled the wisdom of all the children of the east countrey , and all the wisdom of aegypt . so have we run over all the words in the old testament , that can any way concern this subject , and yet amongst them all there is not one that properly and genuinely , without stretching , wresting or mistranslating , doth , or can signifie any such witch or diviner , that can kill or destroy men or beasts , or that maketh a visible compact with a devil , or on whose body he sucketh , or that they have carnal copulation together ; or such a witch as is or can be really changed into a cat , dog , or such like , which was the task we undertook in this chapter . and for the words that are in the new testament , we shall handle them when we answer the objections made from thence . and therefore we would admonish mr. glanvil , and all other candid , and sober persons to beware of false or mistranslations , and not to labour to establish dangerous and erroneous tenents upon such slippery and sandy foundations : for one falsity once supposed or taken for good , doth bring a numerous train of absurdities at the heels of it . chap. vii . of divers places in the old testament that are commonly wrested , and falsly expounded , thereby to prove apparitions , and the power of the devil and witches . thus far we conceive that we have sufficiently proved , that there is no word in the old testament , that in the original hebrew , can genuinely and truly be translated , that doth signifie such a kind of witch , whose existence we have denied . and now we shall proceed to answer those places in the old testament , that commonly are produced , to prove the devils or the witches power in those particulars that we have oppugned . and because the whole stress lyeth upon the true interpretation of those places pretended to prove such matters by , we think it convenient and much conducible to the business in hand , to lay down those rules of interpretation , that the most learned divines have declared and assigned ; and that in these particulars . . that truly to understand the scriptures according to the mind of the holy ghost that gave them forth , and by whose inspiration they were indited , it is most necessary that we implore the help of that blessed spirit , that did reveal them to those that penned them ; because , as s. james saith : if any of you lack wisdom , let him ask of god , that giveth to all men liberally , and upbraideth not , and it shall be given him . for every good gift , and every perfect gift is from above , and cometh down from the father of lights , with whom is no variableness , neither shadow of turning . and it is said of the disciples of christ : then opened he their understandings , that they might understand the scriptures . so that all men whether wise or unwise , learned or unlearned , have need of the teaching and spirit of christ to open their understandings to understand the scriptures ; and therefore have all men need of faithful and servent prayers , that god may enlighten their minds in the understanding of them ; otherwayes , they are but as blind men , that go without a guide , and so must needs fall into the ditch of ignorance and error . . that a most due and diligent collation and comparison be made of the several versions , with the fountains and originals themselves , that so the truth of the translations may be ascertained . for if an error in this point be committed , all the expositions and deductions drawn from thence , must needs be erroneous and vitious . . that there be a due comparing of the antecedents and consequents in the context , that the purpose , scope , theme , arguments , disposition and method , may be perfectly and maturely considered : otherwise the sleighting or omitting any one of these particular points , the whole place may be mistaken , and an error easily faln into . . there must a due and serious consideration be had of the phrases and manner of speaking ; especially in regard of that language it was first written in : for every several language hath its peculiar phrases and forms of speaking , which may not be proper in another tongue , the not regarding of which may sooner lead into a great deviation from the genuine sense of the place . . that there be a most diligent comparing of the place of the scripture to be explicated , with others of the same similitude or dissimilitude , for oftentimes one scripture doth unfold and open another , and one text doth enucleate and make plain another : which for want of a due comparison one with another , may occasion the mistaking of the true sense of the place that is to be expounded . . and chiefly in explicating any place , regard must be had to the analogy of faith : because the scriptures do not contradict one another , especially in the articles of faith , and the chief points necessary to be believed . . there ought a due comparison be made with the judgments and sentiments of other interpreters , according as the apostle saith : that no prophecie of scripture is of any private interpretation : which ought to be rendered as learned beza and dr. hammond give it : no prophecie of scripture is propriae incitationis , of a man 's own or proper incitation , motion , or loosing forth ; for so the greek is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of which beza gives this learned note . the prophets truly are to be read , but so that the gift of interpretation be begged of god , that the same god may be the author and interpreter of the prophetical writings . for though a man have by nature never so great endowments , of understanding , judgment and reason , or have never so large and ample acquirements , or presume never so highly to be assisted with the spirit ; yet his own single judgment ought not to be relyed upon in the exposition of the scriptures ; but he ought to call in to his aid , and to consider the sentiment and opinion of others . for it is obvious into what dangerous errors the arrians , pelagians and antitrinitarians of old , and the socinians and arminians of later years have faln , by making their innate notions and the strength of natural reason to be the chief and principal rules for interpreting of the scriptures by . and there is hardly any one thing that the scriptures are more against , or do more condemn , than the too much extolling and idolizing of humane and carnal reason . because the carnal mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is enmity against god , and is not subject to the law of god , neither indeed can be ; of which beza saith : probatio cur intelligentia carnis sit mors , quia , inquit , dei est hostis and again , the text saith : for it is written , i will destroy the wisdom of the wise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and will bring to nothing the understanding of the prudent ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and again , hath not god made foolish the wisdom of this world ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the words of the hebrew in that place of isaiah do signifie all that height of wisdom or understanding , that men either have by nature , or acquire by art and industry . neither is it safe for a man to rely upon his own single acquired parts , be they never so vast or great ; because in the most ages , the most pestilent errors and damnable heresies have been vented and maintained by men that were of the greatest acquired endowments . and that it is often as vain to presume upon having the guidance of the spirit , as are the other two , is manifest in the late times of rebellion and confusion ; where every man pretending the spirit , made such wild and extravagant expositions of the scriptures , as few ages have known before ; and is still kept up by the giddy troop of fanatical quakers , and the like . there is another rule which the learned do use , in expounding of the scriptures , which is often either too far extended , or not rightly limited and applied , which is this ; that men in interpreting of the scriptures should keep close to the literal sense , if it include not an absolute absurdity . whereby allegorical , metaphorical , mystical and parabolical expositions are not only cried down , but by some even abhorred and detested , which thing ought not absolutely and simply to be approved of ; and therefore we shall make it plain in some few particulars . . in historical relations of matters of fact , we ought to keep close to the literal meaning , and not to deviate a jot from it , otherwise we should overthrow the best part of the christian faith , and destroy the chief foundation of scripture truths . but notwithstanding this , though we ought to hold to the literal sense in respect of the matter of fact , yet we are not always to be bound to the bare letter in the mood , means or manner of the performance . as may be plain in these examples . . it is apparent that our saviour christ cured the man that was born blind , and the means and manner is described : he spat on the ground and made clay of the spittle , and he anointed the eyes of the blind man with the clay . and said unto him , go wash in the pool of siloam ( which is by interpretation , sent. ) he went his way therefore and washed , and came seeing . now as to the matter of fact , that the man born blind was cured and had his sight restored , is a truth according to the sense of the letter ; and that the manner , which was by spittle and earth made into clay , and his eyes covered or anointed with it , and washing in the pool of siloam , was also literally true , is manifest . but it were absurd so far to stick to the letter , as to believe that clay , and spittle , and washing in the poole siloam , were true and real natural means to produce that effect ; no , that were absurd , and therein the literal sense is not to be followed . . again concerning ahab , thus much is literally true in matter of fact that he was perswaded to go up to ramoth-gilead by his false prophets in whose mouths there was a lying spirit . but the manner there declared of sending the lying spirit into their mouths , cannot rationally be presumed to be true in a literal sense , but in a metaphorical ; for that the lord was set on his throne , and all the host of heaven standing by him , on the right-hand and on the left , must needs be a metaphor taken from an emperour or a king that sits on his throne , and all his counsellors , princes , estates and officers about him , to deliberate and consult what is to be done . and this is the highest and most apt metaphor that the supream majesty of heaven and earth can be represented by ; not that in the literal sense it must be believed to be acted just in that mood and manner , but as the most apposite metaphor that can be found to express the proceedings of the heavenly majesty by , and that for these reasons . . god is infinite and is every where by his power , essence and presence , and therefore cannot literally be said to be comprehended in any locality , but after a metaphorical sense and expression . for the prophet saith : do not i fill heaven and earth , saith the lord ? and as solomon confesseth : but will god indeed dwell upon the earth ? behold , the heaven , and heaven of heavens cannot contain thee : how much less this house that i have builded ? . god who is only wise , and before whose eyes all things lie open , and naked , cannot litterally be said to consult or deliberate , or to ask his creatures how a thing shall be done or brought to pass , because his wisdom is , like himself , infinite , and need ask counsel of none , and therefore must the manner of the performance of the deceiving of ahabs prophets needs be metaphorically understood , and not literally , which is the thing that we would demonstrate . . further concerning satans afflicting of job in his goods , cattels , children , servants , and in his own body , is a real truth literally so taken as to the matter of fact ; but the manner of satans appearing before god , with the sons of god , cannot without manifest absurdity be understood in a literal sense but in a metaphorical , that god who is omnipotent , did command , order , send and limit him , what and how far he was to act . for otherwise god is light in whom there is no darkness at all , dwelling in the light which no man can approach unto ; but satan is bound in chains of everlasting darkness , and therefore cannot be said literally to appear in person before god , but by way of a metaphor . so when the angel telleth the virgin mary , that she should conceive in her womb , and she not understanding how that should come to pass , because she had not known man , the angel answered , the holy ghost shall come upon thee , and the power of the highest shall overshadow thee . though the matter of fact be an undoubted truth , and an article of faith , literally so taken ; yet the manner of the holy ghosts coming upon her , and the power of the highest overshadowing her , cannot be understood in a literal sense , as though it were by that natural and humane way that men and women do beget and conceive children by , for that were horrid and absurd , ( as some late prophane , wretched and debauched atheists have spattered forth ) but after a metaporical sense , and a most mystical meaning . so that it is plain that where a matter of fact may be literally and historically true , yet the manner how that matter of fact is brought to pass may be , nay must be metaphorical , or else an absurdity will follow , which was the thing undertaken to be proved . . there is nothing more common and usual in scripture than metaphors , as when christ saith , i am a vine , i am the door of the sheep , i am the living bread that came down from heaven : though they be metaphors , yet the things signified and intended by them are as really and certainly true , as are the metaphors themselves , and sometimes more true ; because sometime the metaphor is not used for the verity of its existence , but according to the common use and opinion , as o foolish galatians who hath bewitched you ? doth intend no more but an allusion to vulgar opinion , that held that men might be bewitched and inchanted . and so christ in the true mystical and spiritual meaning is as really a spiritual vine , door and bread , as there are any of such things in nature , or being . but as that which is literally and historically true in matter of fact , or meaning , is not to be deceeded from ; so that which is a metaphor ought not to be turned into a literal thing , nor on the contrary , the literal sense ought not to be made metaphorical . . parables are similitudes taken from things that may have been done , or that are supposed to have been done , and so the thing to which the comparison is made , or from whence the similitude is taken , need not always be a thing that hath been performed in all the circumstances and manner thereof ; it is sufficient that the thing was possible , or rationally probable to have been acted , or at least supposed so to have been . as for instance in that parable , where our saviour saith : that those that hear his words and do them are like a wise man that built his house upon a rock ; and he that heareth them , and doth them not , is like a foolish man , that built his house upon the sand : now it is not necessary that there should be two such men , that in matter of fact did after that manner ( though there might have been many men before the time of our saviour that might have done so ) but it was sufficient that the thing from which the comparison was made , was possible , rational and probable . but the thing intended by the parable or similitude , is alwayes a spiritual truth and certainty . concerning which learned beza upon the parable of the rich man and lazarus doth give us this remarkable marginal note : although christ doth relate an history , notwithstanding he writeth spiritual things under figures , which he knew were suitable to our sense . for neither are souls endowed with fingers and eyes , neither do they suffer thirst , neither have they mutual conference one with another . therefore the sum is , that faithful souls after they be departed from their bodies , do lead a pleasant and blessed life without the world : and that most horrible torments are prepared for the reprobates , which can no more be conceived by our minds , than the immense glory of heaven . . as for an allegory , which is a continuation of a metaphor , and properly signifies a figure expressing one thing by another , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , enuntio , and this is very frequently used in the scriptures , as when the apostle speaking of the two sons of abraham , the one from hagar a bond woman , the other from sarah a free woman , saith : these things are an allegorie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which things do express one thing by another ; from whence we may note , . that allegories that tend to edification , keeping the analogie of faith , and not perverting or overthrowing the literal sense , ought not to be so much cried down nor condemned , as some have done both against origen and others . for the apostle here , as beza hath noted , made it manifest , that he had followed the footsteps of the prophet isaiah , who did foretel that the church was to be constituted of the children of sarah that was barren , that is to say of those who meerly and spiritually were by faith to be made the sons of abraham , rather than of hagar that was fruitful , even then foretelling the rejection of the jews , and the vocation of the gentiles . . allegories may be used , and the literal sense nevertheless preserved also for the history is literally true that sarah and hagar were two living women , the one abrahams wife a free woman , the other his servant , and a bond-woman , and yet this did not hinder but that thereby an allegory might be used , and they might , and did signifie and express another thing than what was meerly contained in the letter . . we cannot here but add the grave and learned opinion of s. augustin upon this very point , who rejecting the tenent of some that made paradise and the things therein contained , meerly corporal , and of some that made it only spiritual and intelligible , doth run a middle course betwixt these two extreams , saying thus : as though paradise could not be corporal , because also it might be understood to be spiritual : as though therefore there were not two women agar and sarah , and of them two sons of abraham , one of the bond-woman , the other of the free-woman , because the apostle saith that the two testaments were prefigured in them ; or therefore that water had flowed from no rock moses smiting , because there by a figurative signification christ also may be understood , the apostle saying , and the rock was christ. and after concludeth thus : these and some others may be spoken of understanding paradise spiritually , and may be spoken without contradiction , while notwithstanding the most faithful verity of that history may be believed in the commendable narration of the things done or performed . this same opinion this learned father doth maintain in another place , where he is speaking of the ark of noah . having premised these rules for the right expounding of the scriptures , we shall now come to the main things that we purpose to handle in this chapter . and those that would uphold a kind of omnipotency in devils , and maintain their great power in elementary and sublunary things , the better to defend the great power of witches , do alledge divers places of scripture , and expound them in favour of their gross tenents , which now we shall examine and confute in order as they lie . . the first colourable argument that they produce , is from the devils or the serpents tempting and seducing of eve , where labouring to prove the devils power , and his visible apparition to witches , and making a compact with them , they pretend that in the seducing of eve he did visibly appear unto her and vocally discourse with her , and to that purpose that he essentially entred into the body of the serpent , and spoke through its organs , or that he assumed the visible and corporeal shape of a serpent , and so discoursed , and had collocution with her . to answer which ( that we may proceed methodically , ) we shall lay down and labour to prove these two positions . . that if it were granted that he did it either way , it would be no advantage , thereby to prove the ordinary power of devils or witches . . that that place of scripture , if rightly weighed and considered , will no way make it rationally appear , that the devil performed that temptation any other way but only mentally ; and that the history there in the manner and circumstances of it , is only to be allegorically and metaphorically expounded . and as to the first , if it were granted it proves nothing to the purpose , for the power of devils or witches , as these two arguments will sufficiently evince . . from no single instance or particular proposition , can ever a general conclusion be rightly drawn by any known and certain rules of reason or logick ; for syllogizari non est ex particulari , is known to any tyronist in that art. but if satan for that once should have entred into the natural serpent , or assumed his shape , it is a deceivable and vitious way of arguing , that therefore he hath such a power over all bodies at all times when he pleaseth , or that he can assume what shape he please , and therefore it certainly and rationally concludeth nothing of validity . . in the temptation of eve , there was something more extraordinary than can be assigned in any other temptation whatsoever , except that of christ. and therefore was there a more peculiar and extraordinary dispensation from god in that case than can be shewed in any others but that of christ. for now it pleaseth god in his merciful providence , so to order and overrule the malice of his hellish will , and to restrain and bridle his envious nature , that though his will be never so wicked , yet is he kept in his chains of darkness , and god will not suffer his people to be tempted , above what they are able , but will with the temptation also make way to escape that they may be able to bear it . now adam and eve were in an extraordinary condition in respect of the saints of god in this life , or of any other persons , and there was a more high and greater end in the providence of god in ordering and permitting of that temptation than there is or can be in any others , but that of christ : and therefore from what the lord permitted , and ordered to do in that temptation , or the liberty that he might grant him to exert his own power then , will no argument rationally follow that he can commonly and at his pleasure perform as much , and so maketh no firm conclusion . and as concerning that place of scripture in the third of genesis the great and learned jesuit pererius doth undertake with tooth and nail to prove that it is to be literally interpreted , and that satan did really enter into the body of the natural serpent , and spoke in him , or through his organs ; and laboureth ( though in vain ) to enervate and overthrow the strong arguments of his brother in religion , the most learned cardinal cajetan , where he rejecteth the opinion of those that hold that the devil did assume a body in the shape of a serpent ; because ( he saith ) that satan presently after the temptation ended must have deposited and put off the assumed body , but that the serpent was after in paradise , and therefore that he did not act it in an assumed body . therefore we shall also pass by that opinion of assuming of bodies , as being a meer groundless figment invented by the dreaming schoolmen , as we shall demonstrate hereafter . but to proceed in order , we shall first shew that the place must of necessity admit of an allegory or metaphor . and secondly , we shall lay down positive arguments to shew the absurdity and impossibility of the devils speaking in the serpent , or by his organs . and thirdly , we shall answer all objections that are material , and that in these particulars . . the thing that in that history is to be taken literally , is that eve was tempted and seduced ; but the instrument by which it was done , the manner and circumstances , must of necessity have an allegorical or metaphorical interpretation , otherwise no sense rationally can be made of the place at all . . there can no blame of the action be imputed to satan himself , if neither absolutely , nor properly , nor historically , nor allegorically , nor metaphorically , nor no ways else he be named in that very history of evahs tentation , wherein the action it self with the several circumstances is fully and plainly expressed . for the action especially being so weighty a matter , was necessary to be known in every point : and therefore it is not to be doubted , but that the history concerning the same is so exactly set forth , with every circumstance , as that any man may be able to judge of the principal actors therein at the least . so then , although the devil in that history , be neither absolutely , nor historically , nor properly expressed by name ; yet must we acknowledge him to be therein allegorically and metaphorically set forth at the least , or otherways impose no blame upon him at all concerning the action . and therefore must pererius needs confess a metaphor in the place , or else the devil cannot be made an actor in the business . . it was no natural serpent but the devil himself metaphorically set forth by the name of a serpent , who gave the onset upon evah in that tentation . forby allegories and metaphors there is evermore some other thing meant than that which is literally expressed . and that this is so , is thus proved . if in that action the devil himself be not historically and properly , but allegorically and metaphorically , called a serpent , because he is most crafty and subtile ; then undoubtedly the objection of a natural serpent to be used in that action is very inconvenient : but the antecedent is true , and therefore also the consequent . . the antecedent to that hypothetical argument foregoing is easily thus proved : it is an accustomed thing in the sacred scriptures to use the names of other creatures in setting forth to our sense the intellectual creatures themselves . hereupon it is that in the apocalypse the devil ( by a perpetual allegory ) is called a dragon or serpent : and therefore in this history of evahs tentation , by the like perpetual allegory he is also called a serpent . for no man can be so absurd and foolish to think that the devil literally and properly ( in that of the revelation ) can be called a dragon or serpent ; but only in a metaphorical and mystical sense , and therefore must in right reason be taken so in that place of genesis ; for one part of scripture is alwaies best interpreted by another . . again how can judah literally be a lions whelp , or christ called the lion of the tribe of judah ? must it needs be understood that christ either assumed the shape of a natural lion , or that he entred into the body of a natural lion ? surely not , that were most absurd to think or believe . even so must it be accounted most absurd and abominable for pererius or any other to fancy that the devil may not properly enough in an allegory , or mystical sense be called a serpent in that action of tempting of evah , without either assuming the shape of a serpent , or entring into the body of a natural one . i appeal to all rational men to judge if the absurdities of both be not alike , if barely and literally taken . but this being one of cajetans arguments , was too hard a morsel for the teeth of pererius ; and therefore he past it over without an answer . further when our saviour called the pharisees , and sadducees a generation of vipers , must any man be so extreamly mad as to believe that naturally and literally they were generated by vipers ? must it not be understood that they were called so from their poysonous and wicked minds , by way of metaphor ? yes surely : and so is the devil called a serpent by a metaphor , or else literally so taken , both appellations are equally absurd . and let pererius or any other unloose this knot . . how can the devil be a very murtherer from the beginning , ( which he is mystically so considered ) if he had no hand in the destroying of evah and adam both in souls and bodies ? but if by the serpent the devil was not understood , then he stands acquitted , and was not guilty of the murdering adam and evah both in souls and bodies . but we must affirm that all learned and rational divines , whether antient , middle or modern , that have expounded or commented upon that place , do by the words of our saviour calling satan a murderer from the beginning , understand the murdering of adam and evah both in souls and bodies ; and we dare referr all those that have taken , or will take pains to examine them upon that piece of scripture , that they shall be found as we have averred . . moses ( in that action ) doth purposely intitle the devil by the name of a serpent , because ( by his effectual creeping into the interiour senses , as also by infecting mens minds with venomous perswasions ) he doth very lively represent the nature , disposition and qualities of the venemous serpent . and in this same sense was the apostle jealous over the corinthians , lest as that serpent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( which must necessarily be understood of satan by a metaphor of that serpent ) beguiled evah through his subtilty , so they might by the cunning of satan in his false apostles have their minds corrupted from the simplicity that is in christ. . the serpent that tempted evah in paradise , is there said to be more subtile than every beast of the field , the which ( if the writing of such as have observed and described the nature of all sorts of animals be true ) cannot be avouched truly of the natural serpent . for there are many other creatures more subtil than the serpent . and therefore it must needs be understood of the spiritual serpent , that is , satan who is ( indeed ) the old serpent . . moses doth therefore purposely attribute speech to the serpent which tempted evah , to the end we ( knowing by experience that speech cannot properly accord with a natural serpent ) might the rather be induced to believe that the same must metaphorically be understood of the spiritual serpent . for we may with like absurdity imagine that the olive , the fig , the vine-trees and the bramble did vocally and articulately speak one to another ; as to suppose that either the serpent , or the devil in the serpent did use an articulate voice and discourse unto evah ; they are both alike credible , and both alike absurd . . the punishment inflicted by god , hath no conveniency at all with the natural , but with the spiritual and mystical serpent , which is the devil . for neither can the going upon her belly , nor the eating of dust be any punishment at all to the natural serpent , because ( before the tentation ) both those properties were peculiarly allotted unto her , she taking her name from her creeping condition , for serpens is derived à serpendo , and in the hebrew she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reptile à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reptavit , serpsit . neither yet may we imagine that the said serpent being of some better form before the tentation , was then ( by the just judgment of god ) transformed into a viler proportion , property or shape , she being in the history of the creation accompted amongst the creeping creatures . . moses maketh no mention at all of the serpents coming to evah about that business , nor of her departure after the action , nor of any one special property whereby she might be essentially discerned to be ( indeed ) a true natural serpent , nor of any manner of amaze , or suddain fear in evah at her suddain approach and extraordinary speech : whereas yet moses himself was afterwards horribly afraid at the only sight of a serpent . and where it is said , thou art cursed above all the beasts in the field ; there the very bruit beasts ( to the horrible confusion of satan ) are preferred before him ; not in absolute power , but in an especial regard of that happy continuance and timely conservation of their original nature . for , the beasts of the field , they do not forgo any heavenly happiness , which they never yet had : but they continue forth their course in that self same primary estate they took at the first . but satan is accursed because he kept not his first estate , but fell from it , and therefore is worse than the beasts of the field . neither is this way of expounding the scriptures metaphorically ; where the literal sense includeth an apparent absurdity , either singular or novel , for both antients and moderns have allowed the same course , for s. augustine saith : when any thing is found in the scriptures which cannot ( without an absurdity ) be possibly interpreted literally , that thing without doubt is spoken figuratively , and must receive some other signification , than the bare letter doth seem to import . and gregory saith : when the order of the history becometh defective of it self in the literal sense , then some mystical sense as it were with wide open doors doth offer it self : yea and that mystical sense must be received instead of the literal sense it self . and therefore ( saith peter martyr ) that malediction or curse which the lord did cast on the serpent , must be allegorically understood of the devil , and those things which seem properly to accord to the serpent indeed , must metaphorically be transferred to satan understood in the serpent . so then , by all the premises it is very apparent , that it was the devil himself , and no natural serpent , who set upon evah in that tentation , he being only metaphorically set forth by the name of a serpent : and therefore had no need in that action essentially to assume to himself the body of a natural serpent , for the better accomplishment of the intended business . the next is to lay down positive arguments to prove that the devil did not essentially enter into the body of the serpent and if he did , that yet neither he by himself , nor the serpent , and he joyned , could therebymake any articulate sound or discourse . which if the devil in the serpent be supposed ( as it is ) to perform any such matter , it must be either by considering him as an incorporeal or as a corporeal creature , but we affirm he could perform neither way , and that for these reasons . . if the devil be considered as an incorporeal creature simply and absolutely , then it will follow , that he cannot act upon any corporeal matter , because an incorporeal substance can make no contact upon a body , unless it were it self corporeal ; for , quicquid agit , agit per contactum , vel mediatum , vel immediatum . but both those are caused by the touch of one body upon another , as when ones hand by touching a straw doth immediately move it forth of its place , or else by blowing doth remove it , which is by the mediation of the air ; but that which is meerly incorporeal can perform neither : because that which is meerly incorporeal hath no supersicies , whereby to touch the body to be removed ; and therefore can make no motion of it at all ; and where there is no motion , there can be no alteration , and consequently no speech nor articulation at all . and therefore the devil ( if incorporeal ) could not move the organs of the serpent at all , and so could not speak in the serpent nor move his organs , if they had been fit for articulate prolation , which they were not . which was the thing required to be proved . . the serpent by the ordinance of god in the creation was specificated to an inarticulate sound , not to an articulate : but the devil neither hath , nor ever had any power to change and overturn the course of gods ordination in nature , and therefore hath not power , nor never had to make the serpent speak articulately ; for that were to overthrow the inviolable order of god set in the creation , which no man of sound judgment did ever aver that the devil could do . . i take it to be one of the most firm maximes that ever the schools had , that , immateriale non agit in materiale , nisi eminenter ut deus : therefore that the devil being incorporeal and immaterial cannot act upon that which is material , as was the body of the serpent , unless he had had a super-eminent and omnipotent power , which were blasphemous to attribute unto him , therefore could he not articulately speak in the serpent unto evah , because immaterial , and had no omnipotent power . . and if he be conceived to be corporeal , then he could either of himself speak articulately and audibly , or else not . and if he could do so of himself , then to enter into the serpent was needless and superfluous . and if he could not , then the entring into the serpent would not have contributed that faculty unto him , and so neither way he could have performed it ; for a frog creeping into the body of a man , will not cause the frog to speak , though it may make some noise or croaking . . though the devil being corporeal should have entred into the body of the serpent , yet by no motion that could be made with or upon her organs , could they have been framed to have uttered an articulate sound , because they were not fitted for that purpose , but only to have made a sibilation or hissing . for in instruments that are artificial , the several sounds and tunes made by them , are but agreeable to the diversity of their parts and their several compactions ; so an harp cannot ( when made ) be ordered to give forth a sound like a trumpet , nor the noise of a pair of organs ; nor on the contrary : and if any of their parts be wanting , defective or broken , then the orderly sound and musick is spoyled . and though a parret or paraquet may by vocal and external teaching be brought to learn and speak some words ; yet it is not by the teachers entring into her belly , but by his outward , vocal teaching , whereby her senses and phantasie are audibly wrought upon , and not otherwise . but in this action ascribed unto satan , he is not supposed to be able to speak articulately , nor to have taught the serpent vocally and audibly , which if he could have done , yet were not her organs capable of any such matter ; and therefore it had been more subtilty in the devil rather to have chosen a parret than a serpent . the only objection worth taking notice of that pererius bringeth against the sound and reasonable opinion of learned cajetan , is this : that adam and evah being in the state of innocency could not be wrought upon by an interiour tentation , because that neither the sensitive appetite nor the phantasie were corrupted ; and therefore satan could not internally work upon them , and therefore that the whole tentation must be extrinsecal . to which we return this sufficient reply . . it is but a bare assertion without any proof at all , and he doth but only shelter it under the authority of s. austin and gregory , whose authority in many other matters he doth often reject when they agree not with his humour , end and interest . but however they are but testimonia humana ; and we are not to regard what the men are that do speak , so much as to consider the weight and reason of what they do speak . . he proceeds upon false supposition , that the sensitive appetite and consequently the phantasie could not be wrought upon nor drawn , but by a sensible and exteriour object , when it is manifest that the sight of the serpent alone could not have stirred the sensitive appetite ; for it is rationally to be supposed as a certainty that evah had seen the serpent before that time . neither could it be the discourse with the serpent , barely considered as discourse , that could have moved it ; for it is certain she had heard , and had had audible , vocal and articulate discourse with her husband before this time of the temptation . neither could it be the beholding of the tree of knowledge of good and evil , for by the discourse it appeareth that she had before seen it , and it is probable that the tentation was in the view of it , and its species that appeared to her eye of the said tree was the same that it was before . so that it will be most manifest that the tentation took effect from the strong lie that satan told her , that their eyes should be opened and they should be as gods knowing good and evil , and so her deception was first made in her mind and understanding , and thereby the will was drawn , and the sensitive appetite moved , whereupon she took of the fruit of the tree , and did eat . and this may far more reasonably be thought to be brought to pass by a mental discourse and internal motions , than by external collocution , which must first work upon the mind , before that the phantasie or sensitive appetite could at all be moved or drawn . . if the tentation had been this way that pererius supposeth it , our first parents could not have been seduced ; for satans argument lay not to perswade evah , that it was pleasant for the taste or good for the stomach thereby to have drawn the sensitive appetite and the phantasie , but that it was good and profitable to make them wise , and to be like gods , whereby he insnared her understanding with a fallacious and lying argument , thus framed , as learned pisoator lays it down : that thing which will bring you divine wisdom and felicity , that thing ye ought to make use of . but the eating of this fruit can bring you divine wisdom and felicity : therefore the eating of the fruit of this tree , ye ought to make use of . and so the seduction was not at all by the sensitive appetite ( that could receive no more benefit by it than by the other fruits in the garden ) but by her understanding being blinded with a specious shew of an apparent ( not a real ) benefit , and thereby her will drawn and led to put forth her hand , and to eat . and therefore consequently there was no need at all of an extrinsecal tentation , which might and was brought to pass by an intrinsick discourse , working upon her understanding . . surely if pererius had been aware of the many inconveniences that this opinion of his doth hurry along with it , he would never have plunged himself into a labyrinth of such perplexities ; some of which we shall here enumerate and so conclude . . if this opinion were true , that evah by reason of her perfection in the state of innocency could not be tempted nor seduced , but only by an external way and means : then how could it come to pass that the angels in their primitive estate , which was as perfect ( if not more ) than that of evahs , were without a tempter or any external means drawn unto that defection , who left their estate and station , and abode not in the truth ? . how could the defection have been so general ( for multitudes of them fell ) if they had not had some way or means to have communicated their cogitations and intentions one to another ? for though we are not able to apprehend the manner how they discourse or commune one with another , yet it must be taken for a truth that they have a way and means to manifest their cogitations one to another , which is some way analogous to that which we call speech or discourse . therefore concerning this point doth learned and judicious zanchy thus conclude . therefore ( he saith ) that which we do by a sensible voice , the same thing the angels and blessed souls in heaven , yea the devils in the infernal pit , and in the air , do perform , but without voice , in a spiritual manner . . if this opinion were true , then the blessed souls , being divested from their bodies , should not have a communion one with another , nor should jointly praise and glorifie god together , which were false and absurd ; and therefore the learned father said well : it is to be holden stedfastly that the offices of the heavenly hoast are by no means performed in silence ; seeing , we may read that the angelical powers before the throne of the lord , do sound forth his praise with unwearied voices . . the sleights and subtil machinations ( for he hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or devices ) of satans kingdom could not be carried on , if he had not a way and means to communicate them to the rest of the crew of his inferiour fiends , and therefore doth plainly prove that there is a way of hidden , mystical and spiritual discourse , which the devil might , and did represent to the mind and understanding of evah , whereby she was seduced , and that there was no need of a vocal and audible interlocution ; and so much in answer to his objection . the next place of scripture that is commonly brought and urged thereby to prove the great power of devils and witches , is that of pharaohs magicians , from whence they argue thus : if the magicians of pharaoh were able by the power and assistance of the devil to change their rods into serpents , the water into blood , and to produce frogs ; why may not witches , by the power and assistance of the devil , change themselves and other things into strange and several shapes , and do the rest of the feats that are ascribed unto them ? but though this be but petitio ▪ principii , a begging of the question , that by the assistance of the devil they did these things , which is neither supposed nor granted , but ought first to have been proved ; and though in the case of hardening pharaohs heart , there might be ( and was ) a peculiar dispensation from god at that time : yet it will not follow that god doth always dispense with , and give the devil leave to operate the like things ; and so nothing firmly can be concluded from hence . yet ( i say ) though these be so , we shall pretermit them , and come to the full opening and discussion of the matter ; and that in these two particulars . . how far the devils power and assistance did concurr with the actions and performances . . and wherein he did not concurr nor act at all . . we shall grant that pharaoh and the magicians being idolaters , and worshippers of false gods , their ends were principally to magnifie the power of their idols , and to manifest that their supposed gods could work , and bring to pass as strange miracles or wonders as moses and aaron could perform by the assistance of the god of the hebrews ; and in respect of this end they had all the assistance that satan and his dark kingdom of angels could afford them in a spiritual and hellish way ; for he is the prince of the power of the air that worketh in the children of disobedience , for such were both pharaoh and his magicians . and to this purpose doth the apostle tell us , speaking of false and seducing teachers : that they were like jannes , and ja●bres that withstood moses , in their resisting of the truth : so that the magicians of pharaoh were condemned for resisting the truth of that message that moses and aaron brought , and of those real miracles that they performed ; and so in respect of the wicked end they aimed at , they were assisted with the power and concurrence of the devil , and in that respect only were his servants and instruments . but as for the second particular , namely , the efficient causes and ●eans of the producing of those thing that the magicians did , we affirm they were performed by the power of nature and art , and that the devil was no efficient cause of their production , and that by these irrefragable arguments . . those that affirm that the devil did or can produce such strange effects , do also acknowledge , that what he performeth in natural and elementary bodies , is done by applying natural agents to natural and fit patients , which dotruly bring to pass such strange effects , and that he doth no more , but only make the local application of them . from whence it must necessarily follow that the effects flow from natural agents , and so no causality at all can be ascribed unto him , except that fictitious one of being causa sine qua non , which is as much as no cause . and besides that , there is no proof that he maketh this local application ; for if he be incorporeal , then it is simply impossible that he should perform any such matter ; and however , a man by natural power and means , if he know the fit and apt actives and passives , may perform them himself , and so his assistance is needless ; and we have never yet met with any argument that bore any convincing force that might induce us to believe that he is so great a naturalist . . there are many persons that think themselves no mean sharers in the most sorts of learning , and others that are very strait laced in their pretended zeal for godliness , and in detesting the works of satan , that even startle and shew an abhorrency at the word magick , if it be but once named , as though there were no magick but what is diabolical , or that which they call diabolical were any other way evil but only in the end and use : for there are many plants and minerals , that though poysonous , are yet notwithstanding good in respect of their creation , and the good uses that may be made of them , as to kill noxious animals that are hurtful unto man. but if any forth of malice and wickedness should use them to poyson and destroy men and women , it were wicked and diabolical in the end and use , yet were the means lawful and natural . so whatsoever the devil may do by wicked men , his instruments , in leading and drawing them to make use of the great magnalia naturae , to work strange wonders by , thereby to confirm idolatry and superstition , or to resist the truth and such devilish ends , though the end and use may be wicked and diabolical , yet the efficient cause is natural and lawful . and therefore we can find no other ground or reason of dividing magick into natural and diabolical , but only that they differ in the end and use : for otherwise they both work by a natural agency and means , seeing the devil can do nothing above or contrary to that course that god hath set in nature . therefore may men do without the aid of devils whatsoever they can do , seeing they have no advantage over us , but operate only by applying active things to passive , like as men do : and therefore said that most learned philosopher , chymist and mathematician , our countreyman roger bacon , excellent well in these words : non igitur oportet nos uti magicis illusionibus cum potestas philosophiae doceat operari quod sufficit . therefore are those men that came from the east to worship christ called magicians , not because that great knowledge they had in the secrets of nature was diabolical or unlawful ; for the name of a magician was honourable and laudable , until knaves and impostors made use of it to cheat and couzen withal , and for wicked and ungodly ends ; but because they had made use of it for the glory of god , and the good of mankind , therefore were they magicians in the genuine , and best sense , as working by lawful and natural means , and to a good end : when the magicians of pharaoh may be called cacomagicians , because they used the good and excellent causes and agents of nature to a wicked and diabolical end , namely to resist the truth : and so the only difference of magick is from the end and uses , and not from the causes or agents , that are both natural . so what these magicians of pharaoh did , though it were strange and wonderful , yet was it meerly by natural means and causes ; and yet being for a wicked end was therefore diabolical . so jacob when he set the pilled rods with white streakes in them , before the flocks in the gutters in the watering troughs , that when the rams and the sheep came up to drink , and coupled together , they might conceive and bring forth ring streaked , speckled and spotted young ones ; it came so to pass , and is confessed by pererius himself , and the most of learned expositors upon that place , to be from natural causes , and was a strange feat of natural magick ; but not evil because not directed to a wicked end : but that of pharaohs though wrought likewise by a natural causes ( for so it was whether ascribed to the devil , that can but work by natural means , or not ) was wicked and diabolical ; because they did it to resist moses and aaron the messengers of the lord jehovah . . the most or all the learned expositors that have commented upon this place of exodus ( as may be seen in dr. willets hexapla and divers other learned authors ) though they attribute these things done by the magicians to the power and assistance of satan , yet in the manner they do acknowledge them not to be done really and in truth , but only in shew and appearance . but what they mean by shew and appearance is not so easie to find out and determine ; for if by it they mean , that they did it as juglers and those that use the art of legierdemane do , that is , by shewing one thing , and then by nimble sleight and agility convey it away , and suddainly and unperceiveably substitute another thing in its place , which they perform by leading the eyes and attentions of the spectators another way with staring and using of strange and insignificant words , then we should be soon accorded , for so they might probably and easily have been performed as we shall prove anon , but this is not the thing they mean or intend . but some do mean that the devil did only deceive the phantasie and imagination of the beholders , in causing them to imagine and believe that the rods were changed into serpents , when they were not changed at all , but only their imaginations deceived in thinking them to be serpents when they were but only rods , as melancholy persons , men in feavers , phrensies and maniacal distempers do often think and affirm that they see strange things when they see no such things externally , but the phantasie is only deceived with the species and images of those things within . this might be granted if pharaoh and all the spectators could be proved to be men under those forenamed distempers and the like , though yet that might ( and doth often ) come to pass from meer natural causes , where the devil hath nothing to do at all . but the beholders of these actions of the magicians are neither proved , nor can rationally be supposed to be men under any such distempers ; but must be understood to be men of several constitutions , tempers , and of sound health , and therefore not any way capable of any such illusions , neither could the devil in a moment have so vitiated their imaginations , which we affirm he can no ways do , except the humours , fumes and spirits in the body be first altered by natural causes , which cannot be done instantaneously , and if it could , then it would follow that no man could certainly tell , when he were deceived in his imagination , when not : neither could it be , ( as some imagine , ) by casting a mist before their eyes ; for though christ did hold the two disciples eyes going from emaus , that they did not know him , it were blasphemous to think that satan could do so also . and a mist casting before their eyes might make them to see more dimly and confusedly , and cause things to appear greater than they were , but not to make one thing seem a quite contrary . but it never was yet proved that satan could do such a thing , and what was never proved , may safely and rationally be denied . some do suppose that the devil did cloath or cover the magicians rods with some such vestment of an airy substance , as might make the rods appear to the eye like serpents ; but this is as groundless a whimsey as any of the rest , and as it hath no proof , so it needs no confutation . . but to come more close to the matter , it is most plain and perspicuous that what they did was meerly by art , or by art and nature joined with it ; for if we may trust any thing to propriety of the words ( as we have proved sufficiently before ) they are called mechassephim , praestigiatores , that is juglers , such as by sleight of hand , and nimble conveyance , could perform strange and wonderful things , and after they are called hartummin , that is , magicians , such as had skill in natural things , and by knowing their causes , and making due and timely application of them to passives that were suitable , could produce wonderful effects . and if we seriously consider the few things that they performed , they might easily be brought to pass by legerdemain alone . for , as for holding a rod in their hands , and seeming to throw it down upon the ground , how soon might they throw down an artificial serpent in its stead , and immediately and unperceivedly make conveyance of the rod ? and if it be thought difficult or impossible , i shall unriddle the mystery , as i have sometimes seen it performed , and is but thus . the jugler that is to perform this feat is usually provided before-hand with a wiar so twined and wrested , that it may be pressed together with the little finger in the ball of the hand , and when let loose it will extend it self , like a spring , and make a pretty motion upon a table , this is fitted with a suitable head , and a piece of neatly painted linnen , perfectly resembling a serpent , with eyes and all . this thus fitted he holdeth in his right hand betwixt his little finger , and the ball of his hand , then with his left hand he taketh up a little white rod that he hath upon the table , with which he maketh people believe he performeth all his feats : and then telling them a story to amuse them , that he will like moses and aaron , transform that rod into a serpent , then he presently beginneth to stare about him , and to utter some strange and nonsensical words , as though he were invoking some spirit or goblin , and so immediately conveyeth the rod either into his lap ( if sitting ) or into his sleeve ( if standing ) and then le ts loose the serpent forth of his right hand with pushing it forward , that what with the wiar , and the nimble motion of his hand , he maketh it to move a pretty space upon the table , which he continueth , while offering with the one hand to catch it by the neck , he nimbly with the other puts it forward , and turneth it by touching the tail , and the mean while hisseth so cunningly , that the by-standers think it is the serpent it self , and presently whips it up and conveys it into his pocket . and such a trick as this well acted might make pharaoh and the beholders believe there was as much done , as moses and aaron did , but only that aarons rod swallowed up their serpents , or his serpent theirs , which they might easily excuse . as for the changing water into blood , and the producing of frogs , they were so easy to be done after the same manner , that they need not any particular explication , for by this the manner of their performance may most easily be understood . though i once saw a gentleman that was much delighted with these kind of tricks , and did himself play them admirable well , who performed it with a living snake , that he had got for one of his children to keep in a box ; for in this north-countrey they are plentiful , and are also innoxious ; and it might have deceived a very wary person . so that it is very foolish and absurd to bring in a demon from hell , or an angel from heaven , or a soul from above , to solve a thing that seems strange and uncouth by , when the craft and cunning of men ( if duely considered and examined ) are sufficient to perfom the same , and much more . . and in this place of exodus where our translators say : and the magicians did so or in like manner with their inchantments , the word being belahatehem ought to have been rendered , suis laminis ( as we have proved before ) that is , with their bright plates of metal , for the word doth not signifie inchantments in any one place in all the old testament . and if truth and reason may bear any sway at all , it must be understood that they were deeply skilled in natural and lawful magick ( as generally the aegyptians and the eastern nations were ) though they did use and apply it to an evil end , namely the resisting the power of gods miracles wrought by moses and aaron : and so by this word suis laminis , with their plates of metal must be understood , metalline bright plates framed under certain fit constellations , and insculped with certain figures , by which naturally ( without any diabolical assistance ) they did perform strange things , and made the shapes of some things appear to the eye . and though we may be derided and laughed to scorn by the ignorant , or hardly taxed and censured by the greatest part of cynical criticks , yet we cannot so far stifle the knowledge of our own brains , nor be so cowardly in maintaining the truth , but we must assert , that anciently there hath been a certain lawful art , whereby some sorts of metals might be mixed together under a due constellation , and after ingraven in like fit planetary times with sundry figures , that would naturally work strange things ; and this piece of learning though it may justly be numbred amongst the desiderata , and might very well have been placed in the catalogue of the deperdita of pancirollus ; yet was it well known unto the ancient magicians , and by them often with happy success put into practise ; and amongst those many noble attempts of that most learned and experienced ( though much condemned ) person paracelsus , this part of learning was not the least , that he laboured to restore . the truth of which we thus prove . . that there have been formerly in the world many such like planetary sigills or talismans , ( as the persians called them ) is manifest from the authority of divers authors of good credit and account . for the learned and most acute julius scaliger relateth this saying : the novelty of this history also may sharpen the wits of the studious . in the books of the arabick aegyptians ( he saith ) it is thus written . that hameth ben thaulon the governour of aegypt for the arabians did command that a certain leaden image or picture of a crocodile , which was found in the ground-work of a certain temple , should be melted in the fire . from which time the inhabitants did complain , that those countreys were more infested with crocodiles than before , against whose mischief that image had been framed , and buried there by the more ancient wisemen or magicians . junctin , upon the sphear of sacrobosco , affirms that his master who was a carmelite , named julianus ristorius à prato , one that was not any whit superstitious , was intreated by a friend of his to make one of these images for the cure of the cramp , which he was very much subject to . this learned man resenting his friends sufferings , taught him the manner how to make one : so that he , not content to make only one , made divers of them when the moon was in the sign cancer ; and that with so good success , and with such certainty , as that he immediately found the benefit of it . confecit ( saith he ) plures imagines , pro se , & amicis suis : quibus effectis , unam pro se accepit , & liberatus est . the same he reports of a certain florentine , a very pious man , who made one of these talismans , for to drive away the gnats , which he did with good success . nicolaus florentinus , ( saith he ) vir religiosus fecit in una constellatione annulum ad expellendum culices , quas vulgo zanzaras dicimus , sub certis & determinatis imaginibus ; & usus fuit constellatione saturni infortunati , & e●pulit culices . another story take from an arabick cosmographer , cited by joseph scaliger thus : this talisman ( he saith ) is to be seen in the countrey of hamptz , in a city bearing the same name ; and it is only the figure of a scorpion graved upon one of the stones in a certain tower ; which is of so great virtue , as that it suffers not any , either serpent or scorpion to come within the city . and if any one , for experiment sake , bring one of these out of the field into the city , it is no sooner at the gate , but that it dies suddenly . this figure hath this virtue besides ; that when any one is stung with a scorpion , or bitten by any other serpent , they need but take the image of the stone with a little clay , and apply it to the wound , and it is instantly healed . unto which mr. gaffarel addeth this : if any one doubt ( saith he ) of the credit of this cosmographer , he may yet adventure to believe mr. de breves , as having been an eye-witness of the like experiment : who says in his travels , that at tripoli a city of syria , within a wall that reacheth from the sea-side to the gate of the city , there is a certain inchanted stone ; on which is figured , in relief , or by way of imbossment , the figure of a scorpion , which was there placed by a magician , for to drive away venomous beasts , which infested this province , as the serpent of brass in the hippodromus at constantinople did . and a little above the city , there is a certain cave , which is full of the carkasses and bones of serpents , which died at that time . and further gaffarel saith : now whereas he calls this an inchanted stone , and says that it was placed there by a magician , you must note , that he there speaks according to the sense of the inhabitants , who knew not how to give any other account of the thing , as not understanding any thing at all of the natural reason of it . . and that the election of fit times according to the configuration of the stars and planets , is of great efficacy and virtue , is sufficiently known to husbandmen and sailers , and of no small power both in respect of natural and artificial things , as we shall shew in this instance . lazarus riverius who was counsellor and physician to the french king , a person of extraordinary learning and experience in the medical profession , both in the galenical and chymical way , doth give us this relation saying : i have not seldom experienced , and i have many witnesses of this thing , that peony gathered under its proper constellation , to wit , the moon inclining ( inclinante ) being in aries , doth loose the epilepsie , by application alone : for the middle and chief root divided by the greater longitude , i have ( he saith ) compassed about the neck and the armes of a certain virgin in the hospital , of eighteen years of age , who had been afflicted with this disease from her childhood , and had the paroxysmes every day ; but from that day seemed altogether to be cured . from whence it is manifest how greatly the observation of the stars is to be esteemed of in the art of medicine . agreeable unto which is the judgment of that industrious person galen , who affirmeth that peony by appension doth cure the epilepsie , though he declare not the fit time for its collection . from whence it is most clear that the careful and precise observation of the heavenly influences is most necessary to a physician , and to all others that would produce strange and desired effects . therefore doth learned schroderus tell us this concerning the power and efficacy of those influences , saying : the influences of the stars are effluvia , or steams endowed with peculiar faculties , by which they make strong ( if they be in their strength and vigour ) things that are familiar to them , and do prosper and promote their virtues ; but on the contrary they debilitate , hinder and make worse things that are not agreeable to them . and this is that which moses fully mentioneth in these words , as they are fitly rendred by arias montanus . et ad joseph dixit , benedicta domini terra ejus , de delicia coelorum , de rore , & de voragine cubante de orsum : & de delicia proventuum solis , & de delicia ejectionis lunarum . which our translation gives thus : and of joseph he said , blessed of the lord be his land , for the precious things of heaven , for the dew , and for the deep that coucheth beneath ; and for the precious fruits brought forth by the sun , and for the precious things put forth by the moon . the full evidence of the truth of these influences of the stars , and necessity and utility for due and proper seasons for the collection of flowers , fruits , roots and plants , may be seen in that learned piece that bartholomaeus carichterus chief physician to maximilian the second , writ and dedicated to his master in the german tongue . as also , what is written in the same language by those learned germans , johannes pharamundus rhumelius , and israel hebueras that learned mathematician , in a treatise which he calleth , mysterium sigillorum herbarum & lapidum , which do compleatly verifie the certain efficacy and virtue of planetary seals , images or figures . . these things are confirmed by the effects of appensions of many natural things which produce strange and wonderful effects , some of which we shall give in the words of that honourable person mr. boyl , who saith : that great cures may be done by bare outward applications , you will scarce deny if you disbelieve not the relations which are made us by learned men concerning the efficacy of the lapis nephriticus , only bound upon the pulses of the wrists ( chiefly that of the left hand ) against that stubborn and anomalous disease the stone . and that which gives the more credit to these relations is ; that not only the judicious anselmus boetius de boot seems to prize it , but the famous monardes professeth himself , not to write by hearsay of the great virtues of this indian stone , but to have made tryal of it himself upon persons of very high quality : and that which is related by monardes is much less strange than those almost incredible things which are with many circumstances delivered of that stone , by the learned chymist vutzerus . and although it must be acknowledged that some stones that go under that name have been ineffectually applied in nephritick distempers . yet the accurate johannes de laet himself furnisheth us with an answer to that objection , informing us that many of those nephritick stones ( which differ much in colour , though the best are wont to be greenish ) although not at all counterfeited or sophisticated are of little or no virtue . but that yet there are some others of them which can soarce be distinguished from the former , but by tryal upon nephriticks , which are of wonderful efficacy , as he himself hath more than once tryed in his own wife . garcias ab orta mentions a stone found in balagat , called alaqueca ; of which he tells us , that though it be cheap : hujus tamen virtus ( to use his own words ) reliquarum gemmarum facultates exuperat , quippe qui sanguinem undequaque fluentem illico sistat . monardes ( cap. . ) relates the great virtues of a stone against hysterical suffocations , and concludes ; cumuteri suffocationem imminentem praesentiunt , adhibito lapide subitò levantur , & si eum perpetuò gestant ( hysterici ) nunquam simili morbo corripiuntur : exempl● hujusmodi faciunt ut his rebus fidem adhibeam . the same author in the next chapter , treating of the lapis sanguinaris or blood-stone , found in new ▪ spain ( having told us , that the indians do most confidently believe , that if the flesh of any bleeding part be touched with this stone , the bleeding will thereby be stanched ) adds this memorable observation of his own : vidimus nonnullos haemorrhoidum fluxu afflictos remedium sensisse , annulos ex hoc lapide confectos in digito continue gestando ; nec non & menstruum sluxum sisti . and to these for brevity sake , we shall only mention the virtues of the jasper , which is blood-red throughout the whole body of the stone , which boetius de boot of his own experience doth avouch in several trials to have stopped fluxes of blood , only by bare appension : as also the child of a famous chymical writer , who had his child ( supposed to be bewitched ) cured by hanging a piece of that noble mineral by paracelsus called electrum minerale immaturum , of which helmont tells us this : imprimis electrum minerale immaturum paracelsi , collo appensum , ●iberat , quos spiritus immundus persequitur , quod ipse vidi . il●ius potum verò , plures à veneficiis solvisse , me●ini . n●o autem , qui appenso illo simplici , non praecaverit , ne injecta intromittantur : vel ab importunis ligationibus confestim non solvatur . all which do manifest the great and wonderful virtues , that god hath endowed stones , minerals , plants and roots withal , that the devil need not be brought in to be an adjutant or operator in their effects . . and it is also manifest that metals may be so artificially in fit constellations commixed together , that their effects will be rare and stupendious , as the aforesaid honourable person doth transcribe and relate to us in these words : what monardes , ( he saith ) mentions of the virtue of the lapis sanguinaris to cure hemorrhoidal fluxes , puts me in mind of a yet much stranger thing , which helmont affirms , namely , that he could make a metal , of which if a ring were worn , the pain of the haemorrhoids would be taken away , in the little time requisite to recite the lords prayer ; and within twenty our hours the haemorrhoids themselves , as well internal as external , how protuberant soever , would vanish , and the restagnant blood would ( as he speaks ) be received again into favour , and be restored to a good condition . the same ring he also commends in the suffocation and irregular motion of the womb , and divers other diseases : but if paracelsus be in any case to be credited in an unlikely matter , we may think by his very solemn protestations that he speaks upon his own experience , that he had a ring made of a metalline substance , by him called electrum , ( which by his description seems to be a mixture of all the metals joined together under certain constellations ) which was of far greater virtue than this of helmont , for , hoc loco ( says he ) non possum non indicare admirandas quasdam vires virtutesque electri nostri , quas fieri his nostris oculis vidimus , adeoque cum bona veritatis conscientiâ praeferre attestarique possumus . vidimus enim hujus generis annulos , quos qui induit , hunc nec spasmus convulsit , nec paralysis corripuit , nec dolor ullus torsit , similiter nec apoplexia , nec epilepsia invasit . et si annulus hujusmodi epileptici digito annulari , etiam in paroxysmo saevissimo , insertus fuit , remittente illicò paroxysmo , aeger à lapsu illico resurrexit , &c. and though mr. boyle a person of a perspicuous judgment , and of a great understanding , doth seem to question his authority with a kind of dubitation , being in probability staggered by the groundless censures of his greatest adversaries ; yet we must affirm that it is very hard that his veracity and experience ( which was as great as any mans ) should be undervalued , by reason of the ignorance and idleness of those that judge him : who were never able in regard of their ignorance to understand the meaning of his mystical and dark way of writing , nor because of their supine negligence had ever made trial of those things he treateth of , with that curious diligence and care that is requisite to accomplish such occult effects withal ; not considering that , dii sua bona laboribus vendunt . but notwithstanding this , and the monstrous lies and horrid calumnies of that pitiful rapsodist athanasius kircherus , we shall add one testimony more from the same author , which in english runs thus : also ( he saith ) i cannot here pass over one great wonder , which i saw performed in spain of a great negromancer , who had a bell not exceeding the weight of two pounds which as oft as he did ring , he could allure and stir up many and various apparitions and visions of spirits . for when he list he did describe certain words and characters in the inward superficies of the bell : after if he did beat and ring it , forthwith the spirits ( or shapes ) did come forth or appear of what form or shape soever he desired . he could also by the sound of the same bell , either draw unto him or drive from him many other visions and spirits , as also men and beasts , as i have seen many of these performed by him with mine own eyes . but whensoever he did begin any new thing , so oft he did renew the words and characters also . but notwithstanding he would not reveal ( he saith ) unto me , those secrets of the words and characters , until i my self more deeply weighing and considering the matter , at last by chance found them forth . which notwithstanding , and the examples of which i here studiously do conceal . but it is not obscurely to be noted here , that there was more of moment in the bell , than in the words : for this bell was certainly and altogether compounded or made of this our electrum . . and that there are great and hidden virtues both in plants and minerals , especially in metals and precious stones as they are by nature produced by mystical chymistry prepared and exalted , or commixed and insculped in their due and fit constellations , may not only be proved by the instances foregoing , but also by the reasons and authorities of persons of great judgment and experience in the secrets of nature , of which we shall here recite some few . and first that learned and observant person baptista van helmont tells us thus much : but this one thing ( he saith ) i willingly admit : to wit , that metals do by many degrees surpass plants and minerals in the art of healing . and therefore that metals are certain shining glasses , not by reason of the brightness ; but rather that as often as they are opened , and their virtues set at liberty , they act by a dotal light , and a vital contact . therefore metals do operate , by a manner attributed to the stars , to wit by aspect , and the attaction of an alterative blass or motion . for the metals themselves are glasses , i say the best off-spring of the inferiour globe , upon which the whole central force , by some former ages , hath prodigally poured out its treasure , that it might espouse most richly , this liquor , this sweat , and this off-spring of divine providence , unto those ends which the weakness of nature did require . but ( he saith ) i call them shining glasses , which have the power of penetrating and illuminating the archeus , from its errors , furies and defects . neither are those arguments of that learned person galeottus martius , for defending the natural and lawful effects of planetary sigills , when prepared forth of agreeable matter , and made in their due constellations , of such small weight as some insipid ignorants have pretended , but are convincing to any considerate and rational person , as this one may manifest , where he is speaking of the figure of a lion ingraven in a golden plate in these words : the figure of a lion ( he saith ) insculped in the fit hours , in a right constellation , doth not act , but doth bring the beginning of the action , as s. thomas and albertus magnus do testifie : not as a figure and image impressed mathematically , but that it may effect this or that preparation in the thing figured : which may in divers moods receive the celestial action without difficulty : because if the image of a dog , or an horse , or some other animal were insculped in a golden plate , there would not be that disposition of the matter , which doth accompany the image of a lion &c. from whence ( he saith ) we conclude , that this aptitude to draw in the celestial virtue in the figure , is not as figure , but as the gold is formed more dense or thin , by the condition of the image . for even in looking-glasses , the variety of the figure , doth bring a most vast difference . for how much a concave doth differ from a gibbous looking-glass , is even known unto old wives . of these things also our learned countrey-man roger bacon , who was second to none in the secrets of art and nature , doth teach us thus much : but they who know in fit constellations , to do their works according to the configurations of the heavens ; they may not only dispose characters , but all their operations , both of art and nature , agreeable to the celestial virtues . but because it is difficult in these things to know the certitude of celestials ; therefore in these there is much error with many ; and there are few that know to order any thing profitably and truly . but we shall shut up this particular with that memorable and irrefragable responsion of paracelsus to the common objection , which in english runs thus : but ( he saith ) they will thus urge ; how comes it to pass , i pray thee , that metals , with their assigned characters , letters and names , should perform such things , unless they be prepared and made by magical and diabolical power intervening ? but ( he saith ) to these i return this answer . therefore thou believest ( as i hear ) that if such things be made by the help of the devil , then they may have their force and operations . but should not thou rather believe this ? that also the creator of nature , god who dwelleth in the heavens , is so powerful , that he in like manner can give and confer these virtues and operations to metals , roots , herbs , stones and such like things ? as though forsooth the devil were more strong , more wise , more omnipotent , and more powerful than the only eternal , omnipotent and merciful god , who hath created and exalted their degrees , even of all these aforesaid metals , stones , herbs , roots and all other such like things that are above , or within the earth , and do live and vegetate in the water or air , for the health and commodity of man ? this argument we desire that any of the witchmongers or demonographers should answer , ●re they conclude so strongly for the power of devils and witches . so we conceive we have sufficiently proved that what pharaohs magicians did perform , might rationally , and probably be brought to pass by natural magick or confederacy , and sleight of hand , without any other diabolical assistance than what was mental and spiritual in regard of the end , which was the resisting of moses . and by all they did , as in changing their rods , bringing in of frogs and changing water into blood , it doth not rationally appear , that they had any supernatural assistance , for then they could not have been so amazed at the miracle of turning the dust into lice ; for what skill did the devil want that he could not perform this ? if by his power the former things were brought to pass , could there be more difficulty in doing of this , than in the bringing of frogs ? neither could their legierdemain have failed them but that they were surprized , and taken unawares , being not provided to play all kind of tricks , but only some few for which they had made provision . and so to excuse their own inability , they cryed out , this is the finger of god ; a pitiful shift to excuse their own knavery , and couzenage , for there could be no more of the finger of god in this than the former , but only a shift to put off their own shame . another place from whence they would draw arguments to maintain the power of the devil and witches , is the story of balaam in the book of numbers , from whence in the first place they would conclude that he used wicked and diabolical divinations , and that by words he could either bless or curse . in answer to which we shall give these pressive reasons . . though it might be granted that he used divinations that were not lawful , yet what is that to a killing and murthering witch ? surely nothing at all . and though balak believed that whosoever he blessed were blessed , and whosoever he cursed , were cursed , and therefore fetched him so far , yet there is nothing apparent to prove that balaam could do any such matter , and from balaks belief to balaams performances proceedeth no argument , for his belief that he could either bless or curse , did not confer any power to balaam to produce such effects withall . and balaams blessings , or cursings might be intentional , and declarative , but could not be effective , for he confesseth a great piece of truth : how should he curse , whom god had not cursed , or how should he defie , whom the lord had not defied ? he might have done it verbally , but it would have been frustrate , and to no effect , and therefore he concluded : surely there was no inchantment against jacob , nor no divination against israel . . and though it be said , that he went not as at other times , to meet auguries ( for as we have before shewed , the word doth properly signifie that ) it must be understood , and is manifest that at the former times he went to attend solitarily what the lord would say unto him , and those two times that he went before was only to meet the lord , to hear and receive what he would say unto him . but here he did not , nor had need to go , for the spirit of the lord came upon him , and he took up his parable , and prophesied . where though his going to meet the lord , be called to meet divinations , yet it cannot be taken in the worse sense , for unlawful divinations , but for such as were sent him and taught him by god , by visions , angels , trances , or other such like wayes as god in those times used to reveal his will to his prophets by : for from first to last , it appeareth that he neither professed , nor did ( in this case ) utter any thing but what the lord commanded him , and so was no false prophet . . he was no false prophet , that is , he had , nor used any divinations , but what he had from god , is most clear from these particulars . . when balak first sent messengers unto him , his responsion was : if balak would give me his house full of silver and gold i cannot go beyond the word of the lord my god , to do less or more . whereby it is apparent that he feared the lord jehovah , and calls him his god , thereby shewing the confidence that he had in him , and that he acknowledged him for his only god. . in the whole transaction of the business betwixt him and balak , he never took upon him to declare any thing , but what the lord would say unto him , neither did he at all vary from the same in the least tittle . . he confesseth all along , that he had his eyes opened , and that he heard the words of god , and had seen the vision of the almighty , falling into a trance , but having his eyes open . and these were things that were not peculiar to any , but such as were the true prophets of the lord jehovah . . the truth of his prophecie , which was of the kingdom of christ , and the glory and dominion of it , with the prosperity of his people , doth plainly evince that he was a true prophet of the lord , and that his divinations came from the almighty . and this caused s. hierome , and some other of the fathers believe , that by this prophecie of balaam , the magi or wise men were directed , to come to hierusalem to seek and worship christ the saviour of the world. . though this prophet fell into hainous crimes , and enormous sins , as tempting of god , who when the first messengers came from balak unto him , was positively commanded not to go with them , and yet as though god would change his mind entertained them again , whereby gods anger was kindled against him . and though he was drawn to love the wages of unrighteousness , and so was rebuked by the dumb ass , and though he taught balak to lay a stumbling-block before the children of israel , and therefore had that judgment to be slain among the midianites : yet none of these do conclude at all , that therefore he used diabolical divinations , or had not what he declared from divine revelation , no more than the flying of jonah to tarshish , when he was commanded to go to preach against nineveh , or his repining at gods mercy shewed to that great city , manifested him to be a lying prophet , or to use devilish divination . neither the prophets being seduced , that cried against the altar at bethel , before jeroboam , by the old prophet , and his being slain in the way by a lion , & his carkase left there , did at all argue that his prophecie was false , or that he had not his message from god , but they only shew , that even those that have been truly inspired by god and been truly taught by him , have notwithstanding often disobeyed him , and have had therefore fearful temporal judgments faln upon them , and yet no argument that they used unlawful divinations . from hence also the witchmongers use to urge a frivolous , and groundless argument which is this ; that the angel did speak in balaams ass , and therefore the devil may speak in a dog , or a cat to a witch , but this is confuted by these reasons . . what the angel did there was by command and commission from god , but we never read , nor can it be proved that the devil is sent upon such idle , and ordinary errands , to work a miracle , to speak in a dog , or a cat , to a witch ; for god doth not work wonders for any such wicked and abominable ends . and if he be not sent of god , he cannot of himself perform any such matter , who could not enter into the swine , without christs leave and order ; but is kept in chains of everlasting darkness , from whence he is not loosed , but when god sends him as an instrument to accomplish his will , which is always for good and just ends , and not for such execrable and wicked purposes . . they take up a false supposition , for the angel was not in the ass either essentially , or effectively , for at the very instant that the ass spoke , the angel was standing in a narrow place , where was no way to turn either to the right hand or to the left , and then seeing the angel of the lord she fell down under balaam , and spoke , and the angel could not both stand in the narrow way and likewise be in the ass , in the same moment of time , except we should grant that absurdity that a creature may be in two distinct places at one and the self-same time , which was never yet allowed to any created being . but they openly belie , and falsifie the words of the text , for it doth not say that the angel spoke in the ass , but that the lord , ( the word is jehovah ) opened the mouth of the ass. so that ( we suppose ) here is enough demonstrated that from none of the places of scriptures hitherto enumerated , any colourable grounds can be drawn to uphold those particulars that we have laboured to confute , and therefore we shall pass to another chapter . chap. viii . of the woman of endor that pretended to raise up samuel , and of some other places in the scriptures , not handled yet , and of some other objections . concerning the woman of endor , that our english and many other translators have falsly rendered a witch , or a woman that had a familiar spirit , we have spoken sufficiently , where we treated of the signification of the word ob. and there have shewed plainly , that she is only called the mistriss of the bottle , or of the oracle , and that what she there did , or pretended to do , was only by ventriloquy , or casting her self into a feigned trance lay groveling upon the earth with her face downwards , and so changing her voice did mutter and murmur , and peep and chirp like a bird coming forth of the shell , or that she spake in some hollow cave or vault , through some pipe , or in a bottle , and so amused and deceived poor timerous and despairing saul , or had a confederate apparelled like samuel to play his part , and that it was neither samuels body , soul , nor no ghost or devil , but only the cunning and imposture of the woman alone , or assisted with a confederate . and though this might be amply satisfactory to all sound and serious judgments , especially if hereunto be added what mr. scot , mr. ady , mr. wagstaff , and the learned authors of the dialogue of spirits and devils have written upon this subject : yet because we have promised before to speak something of the history and matter of fact , and that mr. glanvil a minister of our english church hath of late espoused the quarrel , we shall confute his arguments and clear the case as fully as in reason can be required , and that in these particulars following . . the certain and infallible prophecies of samuel so punctually coming to pass according as he foretold them , for it is said : and samuel grew , and the lord was with him , and did let none of his words sall to the ground ; were manifestly known to all israel , as in the case of the destruction of eli , and his house , and by the overthrow of the philistines at eben-ezer , and in the anointing of saul to be king , and in the case of sending thunder and lightning in harvest time , and such like . and as these were publickly known unto all israel , and they had seen , and tryed what infallible certainty followed upon them , so it was as generally known , that samuel had told saul that god had rejected him from being king over israel , and that he had anointed david to be king in his stead ; and therefore any rational man , that knew these things , and also saw that david prospered in all things that he did , and that it was quite otherwise with saul , might certainly know that the kingdome would be transferred from him unto david , and so there needed neither spirit nor devil be fetched up to predict this , being sufficiently known unto all , of which also the woman at endor could not be ignorant as a thing of concern to her , especially in the point of her practise which was meer couzenage and imposture . and therefore mr. glanvils argument concludes nothing , where he saith : and this samuel truly foretold his approaching fate , viz. that israel should be delivered with him into the hands of the philistines , and that on the morrow he , and his sons should be in the state of the dead , which doubtless is meant by the expression that [ they should be with him : ] which contingent particulars , how could the couzener , and her confederate foretel , if there were nothing in it extraordinary and preternatural ? to answer which we say , that there was no contingent particular that was foretold , but mr. glanvil might have foretold it , if he had been there , and known but that which was publickly divulged in israel , without incurring the danger of being reputed a witch or a diviner . . because samuels prophecies were certainly known to come to pass , and he had openly declared , that the kingdom should be rent from saul , and given to david . . she or her confederate might have guessed as much , because of the extream fear and consternation that saul was in , for heartless and fearful generals seldom or never win battels . . because that he confessed that god had forsaken him , and when he saw the hoast of the philistines , he was afraid and his heart greatly trembled , and those that god doth forsake cannot prosper . . the word to morrow in the hebrew doth not precisely denote the day following , but the time to come , so that how true soever mr. glanvil may think it , there was but a piece of ambiguous equivocation in it , for it cannot be made out that it was fought the very next day , neither were all sauls sons slain with him , at that very time . . and if nothing must be supplied but meerly what is totidem verbis in the text ( as he urgeth against mr. scot ) then how will it be proved , that the phrase ( to morrow thou and thy sons shall be with me ) is to be understood of the state of the dead , seeing the words ( if literally to be taken ) do imply a locality , not a state or condition ? . but if it be supposed to be the devil , how comes he to know contingencies so certainly ? it is a thing that is easily affirmed , but was never yet sufficiently proved . for if it be said he gathered it from the prophecie of samuel , so might the witch have done without any assistance of a devil . . and if he take it to be samuels soul ( as he seems to hold ) how come departed souls to know , and foresee what contingent effects are to fall out here below ? where reads he or finds any such divinity except in popish authors ? but he may consult the text : doubtless thou art our father , though abraham be ignorant of us , and israel acknowledge us not . . that this woman was a meer dissembling and lying cheater , and used nothing but imposture , is manifest from these reasons . . because that she was but of the same crew and stamp that manasseh , and ahab set up , is most plain , but they were meer impostors and deceivers pretending to divine for other persons , and in other matters , but could not foresee their own destruction , and therefore in probability she was of the same practice . . because she falsly faigned that she knew not saul , of whom she could not be ignorant , he being so publickly known , and seen , and was taller by the head and shoulders than any man in israel . . if she had not known that it had been saul , when he came to her at the first , she would never have relyed upon his oath when he swore by jehovah , for there was none but the king that could protect her from destruction . . she must needs be a most notorious dissembling cheater , because she pretended to call up any , for she said : whom shall i bring up unto thee ? which is most certainly false , she had no such universal power , no nor all the devils in hell , if they had all assisted her . . she did plainly dissemble , for the text saith , and when the woman saw samuel she cried out with a loud voice ; now if she saw samuel ( whom she could not but know ) why did she answer to saul , when he asked , what sawest thou ? she answered , i saw gods ascending out of the earth . let mr. glanvil , and all men judge if this be not gross and palpable lying , gods is plural , but samuel was but one . . as it is manifest that this woman was an active deceiver , and one that intended to cheat and couzen , so it is as plain that saul was in a condition fit to be deluded , and imposed upon , even by those that had been less cunning and skilful than she was in the craft of cheating , which is apparent from these reasons . . the spirit of the lord was departed from him , and consequently , wisdom , prudence and discretion , and so that which should have guided his will , affections and actions in the right way , had totally left him . and when these are gone , what is man , but a fit instrument to undergo and suffer even the worst and lowest of delusions and abuses ? . the spirit of the lord had not only left him , but an evil spirit from the lord was come upon him that vexed and terrified him . and to what madness , folly and wickedness is not he subject to , who is led by the spirit of lies and darkness ? . the lord had openly declared , that because he had rejected the word of the lord , therefore the lord had rejected him from being king over israel , and that the kingdom should be rent from him , and given to one more worthy than him . now what despondency of mind , what torture and vexation of spirit must needs be in him , that having been a king , is thus threatned to have his kingdom rent from him and given to another , is easy to be imagined . . he must needs be under a most fearful consternation of mind not only because of these things named , but especially having before in his dangers and straights received counsel and advice from the lord , though he now inquired of the lord , yet the lord answered him neither by dreams , nor by urim , nor by prophets . the lord answered him not by dreams ; for the union and converse that had been betwixt him and the lord before , was now broken by reason of his sins and rebellion . neither did the lord answer him by urim , for the urim was not in the possession then of saul , but of david , chap. . , . neither did the lord answer him by prophets , for samuel had left him , after his last denouncing judgment against him , and came no more at him until his death . . he must needs be in a most fearful case , and a fit subject for the most weak and simple imposture of the world , because the philistines were upon him with a potent and numerous army , and he able to gather but few and weak forces , the best and most of the people being revolted from him , and were in their affections , or persons with and for david . and from hence may easily be collected , how facile a thing it was to delude , and deceive saul , even by those that had far less craft than this woman , who doubtless was devilish cunning in her couzening tricks . . there is much question who was the penman of this first book of samuel , but whosoever it was ( for we cannot determine it ) it cannot be rationally supposed that he had the story of this transaction betwixt saul and the woman from divine revelation , for then doubtless it would not have been left so ambiguous and doubtful , but the whole truth , both of the matter , manner and circumstances , would in all probability have been fully set down : and have been declared whether it were a miracle wrought by god , a delusive apparition of satan , the soul of samuel , or the imposture of the woman , the certainty of which had been mainly profitable and expedient for the people of god and his church to have known . and if the penman had it from the relation of saul or either or both of his servants , then it must needs have been according to their deluded imaginations and their deceived apprehensions , as is most rational to believe that it was ; or if he had it from the woman , or those of her family , ( which is not rationally probable ) then it is sure to have been represented for the most advantage , and credit of the womans skill and cunning . but the most learned persons do judge it to be related , meerly according to the deceived opinion and apprehension of saul . . but to come more near the stress of the business , though mr. glanvil confidently say , that mr. scots tenent , that the woman was in one room and saul in another , when the feat was acted , is but a pretty knack and contrivance , and but an invention without ground , and not as much as intimated in the history : yet we must soberly averr , that nothing is more plain in the text , than either that they were in diverse rooms , or that saul saw nothing at all , but what he had was from her relation , or the acting of a confederate , and this we shall prove by these undeniable reasons . . after saul had pacified the pretended fears of the woman , who falsly counterfeited that she knew not saul , who was taller by the head and shoulders than any man in israel , the next thing we hear of in the text is , and when the woman saw samuel : now if they were both in the same room , and samuel a visible object , how comes it to pass that saul saw him not ? for if they were both in one room , and samuel visible , how is it that he did not or could not see him ? were his corporal eyes as blind , as the eyes of his understanding ? surely not . what fiction or invention must salve this ? surely mr. glanvil must pump to find it out . . the next thing is , that when the woman saw ( for blind saul saw nothing ) samuel , she cried with a loud voice , magna voce , or ( as the hebrew hath it ) in magn● voce . and ( i pray you ) if they had been both in one room , or near together , what need she to have cried with a great voice , might not an ordinary tone have made him to have heard her ? what was he deaf as well as blind ? or it might be it was the more to amuse and amaze the wretched and deluded king , or to shew the wonderfulness of the apparition she feigned that astonishment , the more to magnifie her skill and cunning . well , admit these were so , yet however it is manifest , notwithstanding her great voice , that as yet saul saw nothing , but stood waiting like a drown'd puppet to hear what would be the issue , for all he understood was from her cunning and lying relation . and so either thus far it is manifest that they were in distinct rooms , or there was nothing that he could see . . the next thing is , he saith , be not afraid , what sawest thou ? that is , though i be saul , yet be not afraid , i have sworn , and thou shalt receive no harm , but what sawest thou ? as who should say , i see nothing as yet at all , but i suppose thou hast seen something ; for otherwise his question doth not agree with the words the woman spake before . but however it is manifest that as yet he saw nothing , and therefore rationally it must be supposed that they were in distinct rooms , or that there was nothing visible , that he could see . further , his question is not in the present tense but of the time past , what sawest thou ? or what hast thou seen ? which could not be congruously spoken , if they had been both in one room , but however do undeniably conclude that as yet he saw nothing at all . . the next is the womans lying and forged answer , thereby to magnifie her own craft , and the more to amuse and astonish poor deluded saul , saying ; behold i saw gods ascending out of the earth . well , it is still apparent that as saul could not before see samuel , now he neither seeth these gods she telleth him of , nor any such thing : so that all that he apprehended was from her forged stories , for he saw nothing as yet , either because he was not in the same room with her , or that there was no visible apparition . . then he maketh another absurd question , like a distracted man in the house of bethlem , saying , what form is he of ? when his question should have been , what forms are they of ? for she spoke of gods which are plural , and more than one , but he asketh in the singular , what form is he of . by all which it is manifest , that he yet saw nothing at all . for when we plainly see a thing , we do not usually ask others what form it is of , because our eyes can inform us of that . so that he saw nothing , either because he was not in the same room , or that there appeared nothing that was visible . . now after all these ambigous lies , and delatory cheats , the crafty quean doth begin to come more near , to give satisfaction to the blinded expectation of saul , who all this while stood gaping to see the appearance of samuel , and so she tells him ( who was fit to believe any thing , though never so absurd , or impossible ) behold an old man comes up , and he is covered with a mantle . in the beginning of the action , the text saith , and when the woman saw samuel , she cried out , then she said , she saw gods ascending out of the earth , and now after all this discourse and expence of time samuel is but coming up , all was lies and delayes the more to blind and delude the poor credulous king. but yet thus far it is plain that saul saw nothing at all , and so must needs all this while , either be in another room , or else for certain there was no apparition visible , and all the satisfaction that he had , was from the lying stories the woman told him . now let mr. glanvil consider and answer , whether it be not only intimated , but clearly holden forth in the text that either they were in two distinct rooms , or that nothing visible did appear before saul . . now after all this the text saith , and saul perceived that it was samuel , the hebrew word doth signifie to know or to perceive , and relates to the understanding : but how did he know , or perceive that it was samuel ? not by the sight of his eyes , for we have made it plain that he was either in another room , or that no visible apparition presented it self before his eyes , but he only perceived it by the description of the crafty woman , who knew well enough what habit or garments samuel wore in his life time , as one that was the most publickly known man in israel : and therefore the subtil and crafty quean , knowing that saul only required samuel to be brought up and no other , doth at the last frame her tale agreeable to sauls desire , and so describes him an old man , covered with a mantle , and such an one saul had known him to be , while he was living . but if saul had seen any such thing as the shape or form of samuel , then the hebrew verb thrice used in that action , that properly signifieth to see with the eyes , would have been used in this place ( as well as when it relateth what she saw ) and not the verb for knowing or perceiving that relateth to the mind , and samuel he saw not , but only believed the lies she told him . for otherwise it would have been , and saul saw samuel , and not , saul perceived that it was samuel , which he could not do but only by her relation , and forged tales . . the last thing in this action , is , that saul stooped with his face to the ground , and bowed himself : now to what did he stoop and bow , seeing he had seen nothing with his own eyes , neither knew any thing that appeared , but as the woman told him ? could it be to any thing but to an imaginary samuel and such an one as she had described , whom he conceited in his phantasie to be samuel himself ? surely in rational consequence it could be nothing else . for all that she had done and said before , being undeniably lies and cheats , this also in just and right reason , must be judged to be so also . so that it was either the woman , that being in another room , did change and alter her voice , and so plaid the part of samuel , or else that she had a confederate knave , whom she turned out to act the part of dead samuel . . the last thing that we shall handle concerning this controverted subject , is the examination of the grounds and reasons of those that are of a different judgment , which may be comprised in these three several heads . . some do conceive that it was the body of samuel that was raised up , and acted by his soul or by satan . . some hold that it was samuels soul that appeared in the shape and habit , that he had living . . others do positively affirm that it was the devil that assumed the shape of samuel , and so acted the whole business , by a compact betwixt him and the woman . these we shall confute in order . . that it was not the body of samuel that was raised up , nor the soul joyned with it , that acted samuels part , is manifest from these reasons . . because samuels body had lain too long in the grave , for some account it near two years , and therefore must needs in a great part be corrupted , wasted and disfigured , that none could have certainly known that it was samuel . . it must have been so putrified and stinking , that none could have endured near it , for the noisome and horrible smell . . who should have covered it with the mantle , which had it been buried with him , must in so long a time , have been rotten and consumed ? surely there were no taylors in the grave , to make him a new one , but ( in reason and likelihood ) if it had been his body , it should have appeared in linnen , or a winding-sheet , if that had not been rotten likewise . . to raise a body , so long dead , must needs have required an omnipotent power , for it is the almighty power of christ alone , that raiseth up the vile bodies of his saints , and maketh them like his glorious body . and therefore neither the woman with all her divinations , nor all the devils in hell , nor any created power , but the lord almighty , could have wrought this miracle , who would never have done it , to gratifie the humour , or to magnifie the cheating craft of an idolatrous , wicked and couzening witch . and if the devil or any created power could raise up the body of a departed saint , then the rising out of the graves of many bodies of saints , that had slept , and their coming into the holy city , and appearing unto many , after christ was risen from the dead , had been no certain , or convincing argument , of the undoubted truth of the divinity and resurrection of our most blessed saviour . but they were most infallible evidences of them both , as saith the father s. hierome in these words , sic multa corpora sanctorum resurrexerunt , ut dominum ostenderent resurgentem , & tamen cum monumenta aperta sunt , non antè resurrexerumt quàm resurgeret dominus , ut esset primogenitus resurrectionis à mortuis . . that it was not samuels soul joyned with the body , that acted this , we thus argue : that tenent that is flatly contrary to the plain doctrine of the scripture , must needs be false . but this tenent of samuels soul acting in the body after death , is flatly contrary to the plain doctrine of the scripture , ergo it is false . the major ( we suppose ) no oxthodox christian can justly deny ; and the minor is proved thus . the scripture doth assure us , that those that die in the lord ( as without all doubt samuel did ) are blessed , and rest from their labours . therefore must this tenent be abominably false : for if the soul of samuel , after his death had been brought again to act in the body , then he had not rested from his labours , but had been disquieted , and brought to new trouble , to have been vexed to have seen saul committing more wickedness than before , in taking counsel from a cursed idolatrous woman , such as the lord had commanded to be destroyed . and there is no one point in all this transaction of saul with the witch , that speaketh her imposture more apparently than where this counterfeit samuel saith , why hast thou disquieted me ? as though the saints of god after death could be disquieted by a devil , or a witch , who ( according to gods infallible truth ) are blessed , and rest from their labours , and are in the hands of the lord , where no torments can touch them . and therefore none would have spoken those lying words , but a devilish cheating quean , or a damnable suborned confederate . . if samuels soul was again joined to his body so long after separation , and so performed vital actions , who was the author of this conjunction or union ? could the witch or the devil or any created power effect that union ? surely not , none but the almighty power of jehovah , who breathed into adam the breath of life . and therefore we are bold to assert ( with all the company of learned christians ) that this opinion is erroneous , impious and blasphemous . . the second opinion , that it was samuels soul that appeared in his wonted shape and habit , that he wore while he lived , hath been strenuously maintained by the popish party , and as strongly confuted by the reformed divines . but we shall not trouble our selves and our readers with them all , but only urge two or three that are most cogent , thereby to answer mr. glanvils fopperies , and they are these . . if it were samuels soul that appeared , it cannot be supposed to come contrary , or whether god would or not , for hardly any rational man ( we believe ) will affirm that , because god doth whatsoever he will , both in heaven and earth , and who hath resisted his will ? . and it cannot be rationally thought that samuel , who whilst he lived , was so punctually careful to do nothing ( especially in his prophetick office ) but what he was commanded of god , would after his death run an errand without his consent or licence . . and that his soul did not come by the command of god is most certain : though mr. glanvil ask the question , who saith that happy departed souls were never imployed in any ministeries here below ? to which ( though we have answered it before ) we now again reply , that all learned divines of the reformed churches have said , and maintained it , and so do we both say and affirm , that they never were nor are imployed in ministeries here below , because never created , nor ordained of god , for any such end or purpose , but there are legions of angels , that are ordained to be ministring spirits , and not the souls of the saints departed this life . but mr. glanvil goeth further , and saith , that samuel was not raised by the power of the witches inchantments , but came on that occasion on a divine errand . and though we have before unanswerably proved in the general , that no souls of those that are dead do after death appear , or wander here below , nor come such sleveless errands , as he supposeth : yet we shall add one or two here in particular , to prove that samuels soul came not on a divine errand as sent by god , without which mission it could not have come at all . . for fourthly , if mr. glanvil had proved by any argument , or colour of reason , that his soul had come upon such a divine errand it had been something , but he hath only laid down an affirmation , without either proof , reason or authority , and we may with as good reason deny it , as he affirm it , for bare affirmations prove nothing at all . . it is manifest that god in all his ordinances of providence , especially in the order of his miracles , doth work chiefly to confirm and witness truth , for that ( as the worthy and learned stillingsleet hath observed ) is the most proper criterium of a miracle ; and to send a soul from the dead must needs be miraculous . now if the chief end in gods working of miracles ( for none else but he can work them ) be to establish truth , and settle his own divine and pure worship , then it cannot be to uphold lies and idolatrous courses . but if god should have sent samuels soul on a divine errand , when the witch was practising her diabolical divinations and cheating tricks , it had been to have countenanced and confirmed both saul , and the witch , in their wicked wayes , and to have contradicted his own law and command , which did positively order , that all that used divinations should be put to death , and all those that sought for counsel from them to be severely punished . now let mr. glanvil , or any other prove , that god orders that to be done by the dead , which he forbad to be done by the living . . if it had been the true samuel that appeared , it is not rational , nor credible to imagine , that he would neither rebuke saul for consulting with a woman that practised those things , that were forbidden by the law upon pain of death ; nor that he would either reprove , or punish so wicked a woman , finding her in the very act . we say it is not credible , unless we suppose samuel less zealous for the law and commands of god , being dead , than he was for them being living . surely he that living hewed agag in pieces , only because god had commanded he should be slain , would ( if it had been the true samuel , which without all question it was not ) have done as much or worse , to the cursed and idolatrous cheating witch , though after his death , if he had come upon a divine errand . . god should have shewed himself very mutable , if he had answered saul in a miraculous way by a dead prophet , that had refused to answer him by one living . and samuel while living knew certainly that the lord had rejected saul from being king over israel , and had testified unto him , that the strength of israel would not lie , and that he was not like a man that he should repent . but if it had been the true samuel that had been sent to speak to saul , he knowing both by his own knowledge and relation of saul himself , that god had refused to answer him by prophets , must in that conference both have made god a liar , and mutable , and also himself , who living had testified the contrary , and therefore it could not be either the true samuel nor his soul. . it is manifest that the lord had before withdrawn his good spirit from saul , and an evil one from the lord was come upon him , and therefore it was no way probable , that the lord would in a miraculous manner answer such a wicked person , whom he had utterly rejected as a reprobate . neither is it like that god would shew him an extraordinary favour by a dead prophet , that would not vouchsafe him his spirit in an ordinary way . and samuel that came not at him for a long time ( though but a little distance asunder ) while he lived , was not like to make so long a journey in a divine errand to visit him after his death . . and if abraham at the request of the rich man would not send lazarus to warn his brethren , lest they should come into that place of torment , which bore with it a fair shew both of charity and piety ; much less would god give way ( or samuel be desirous to come ) to send a blessed soul from its rest for such a frivolous matter , and in no wise to connive at the wickedness of both saul and the witch , and never move either of them to the amendment of their lives . . where doth mr. glanvil find it mentioned in any part of scripture ? or where is it recorded in the writings of any reformed or orthodoxal divines ? or where in any of their works is it declared , that ever any blessed soul after death , was either sent , or did come upon a divine errand to any here below ? is it not monstrous confidence ( not to say impudence ) to utter such groundless assertions , without any proof , reason , or authority at all ? let all learned and judicious persons consider and judge . . that the devil assumed the shape of samuel , and acted the whole business , is the opinion of all , or the most of the learned divines of the reformed churches , of whom we shall crave pardon , if we dissent from them , it being no fundamental of religion , nor any article of the faith. and this we profess is not done out of the spirit of contradiction , nor for singularity , but only because ( as we conceive ) the tenent hath no sufficient grounds neither from scripture nor sound reason , to support it , and therefore we shall labour its confutation , by these ensuing arguments . . because this opinion , that the devil should perform this apparition , doth beg two suppositions , never yet sufficiently proved , and that have in them no certain truth . for first they take for an hypothesis , that devils are meerly and simply incorporeal spirits , which we shall prove hereafter to be false . secondly they take for another hypothesis , that spirits and devils can assume what bodies they please , and appear in any figure or shape , which is a meer figment invented by the doating schoolmen , as we shall sufficiently make good hereafter . . we are not of their opinion , that think , that the devils do move , and rove up and down in this elementary world at their pleasure , to act what they list , and appear when , how and in what shapes they please , for then the world would be full of nothing almost but apparitions , and every corner replenished with their ludicrous tricks , as formerly in the times of blind popery and ignorance , there was no discourse almost , but of fairies , hobgoblins , apparitions , spirits , devils and souls , ranting in every house , and playing feats in every town and village , when it was nothing but the superstitious credulity , and ignorant fancies of the people , joined with the impostures of the priests and monks . and if this were true , then how should men know a true natural substance or body , from these fictitious apparitions ? nay how could a man have known his father or mother , his brethren or sisters , his kinsmen or neighbours ? might they not as well have believed them to be phantasms , and assumed bodies , as real and true creatures ? . but though faln angels in respect of their malice , wicked wills , and envious desires whereby they seek ( as much as in them lies ) the ruine of all mankind both in soul and body , may in that particular end and regard , be said to be like roaring lions going about and seeking whom they may devour , and compassing the earth and walking to and fro in it : yet we must affirm that in respect of executing their wicked , envious and malicious wills and desires , they are restrained , nay kept in the chains of everlasting darkness , from which fetters and chains they go not out , but when and so far as they are sent , ordered , licensed ( or as some would have it worded ) permitted , by the purpose and decree of the divine and almighties providence . so that it is most certain , that the faln spirits cannot go forth of their chains , when they list , to act what mischief they would , contrary to the will of the almighty , who hath fettered , and still keeps them in those chains : but when they are at any time let loose , it is only by the will , decree , licence and order of jehovah , who sends them forth to accomplish his will , either for punishment to the wicked to inflict upon them his just judgments , for which they are the appointed ministers and executioners , and in the performance of these offices of his wrath , they are limited and bounded how far they shall proceed , and no further ; or else they are sent forth to tempt , or afflict the godly for the trial of their faith , and herein they are so restrained and bounded by the power of the almighty as they cannot act one jot beyond the limit of his commands or commissions , as is manifest in the case of david , who was tempted by satan to number the people , and in the affliction of job , wherein he was bounded how far he should act , and no further . and when the evil angels are thus sent forth , and limited by god , what , and how far they shall act , it is always for just and righteous ends , as in the case of ahab , when a lying spirit was sent by god into the mouths of his prophets , that he might be persuaded to go up to ramath gilead that he might be slain there , or as it was for a judgment and destruction upon sennacheribs army , that jerusalem might be saved and freed , and he sent back with shame and confusion into his own countrey , or it is to manifest his glory , goodness and mercy to his saints , so david was moved to number the people , that falling under that temptation , and he and the people therefore plagued , might be brought to a greater degree of repentance , and to know that their defence stood not in the multitude of men , but in the benignity of jehovah , who was their strength and their defender , and so job was so sore afflicted , that his faith and patience might be made manifest , and remain for an example to all succeeding posterities . but it is utterly irrational and incredible that god would send the devil ( without whose mission he could not have done it ) to appear in the shape of samuel , either to magnifie the skil , or practice of a lewd , wicked , and idolatrous woman , which thing he had forbidden by his plain and open law , nor to gratifie the curiosity of a wretched reprobate , such as was saul , whom he had denied to answer by living prophets , and therefore would not answer him by the apparition of a devil , to have committed a counterfeit imposture , in the shape of holy samuel . and therefore we conclude , that it was no apparition of the devil , but meerly the imposture of the woman , either alone , or with a confederate . there is also a fourth opinion concerning the transaction of this woman of endor , that holds , that it was neither the body , or soul of samuel that was raised up , neither the devil that appeared in his shape , nor that it was the imposture of the witch alone , or with a confederate , but that it was the sydereal , or astral spirit ( as they are pleased to term it ) of samuel that was made to appear , and speak by the art and skill of the woman . but because this tenent is not of much antiquity , nor hath many assertors of it , as also because it taketh that for an hypothesis , to wit , that there are three parts in man , the body , soul , and spirit ; and that the soul goeth immediately after death either to heaven or hell , the body to the grave , and that the spirit doth for a certain time after death wander in the air , and may be ( by a certain kind of art ) brought to appear visibly , and to give answers of all things that it knew living , which as yet hath never been sufficiently proved , therefore we shall pass it over here , having ( perhaps ) occasion to speak of it more largely hereafter . we shall now come to mention some places in the new testament that are produced by some , thereby to prove the great power of devils and witches in transferring and carrying bodies in the air , as is that of our saviours temptation , where it is said that the devil took him into an exceeding high mountain , and that he set him upon the pinnacle of the temple in jerusalem , from whence they thus argue : that if the devil had power to carry our most blessed saviour in the air into an high mountain , and to set him upon the pinnacle of the temple , that much more hath he power to carry the bodies of witches who are his sworn vassals in the air , whither he pleaseth , or they desire . to annul the force of which objection we give these reasons . . if it were granted that the devil did transport our saviour in the air , yet it will not follow that he can at any time when he pleaseth carry the bodies of men or women so likewise , for no particular proposition will , according to the rules of art , infer a general or universal conclusion , nor one example or instance inductively prove a general practice ; one swallow doth not make a summer . for though once when our blessed saviour was baptized , the holy ghost did descend like a dove , and light upon him , it will not follow , that in all other of his actions of preaching , or working of miracles , the holy spirit should appear also in the form of a dove , nor when othe● saints are baptized will it follow that it doth , or should alwaies appear in the same form . and though samson did once slay a thousand of the philistines with the jaw-bone of an a●s , it doth not follow , that either he did so in like manner in every battel , or that every man may do the like . . if it were granted that the devil did carry christs body in the air , it will not follow that he can do so at any other times , when he pleaseth , because in the temptation of christ there was an extraordinary dispensation of god for the same , which cannot be presupposed in the ordinary transportation of witches , and therefore the argument falls quite to the ground . . in the actions of satan ( especially in elementary things , for we speak not of the acts of his will ) the will , order and licence of god is chiefly to be considered , because his power ( in respect of execution ) is under the power of the almighty , so that he can do nothing in this respect but what he is ordered and commanded to do . and therefore the end of the action is principally to be regarded ; for if god should have given way that christ should be carried by satan in the air , it was for a glorious and good end , that the obedience of his will to the father might be shown , and that his victory over the devil might be made manifest : but in carrying the bodies of witches in the air , there can be no good , just or pious end wherefore the devil should be licensed , or permitted to carry them in the air , except it were to promote filthiness and abominable wickedness , which were absurd and blasphemous to imagine . and therefore we may rationally and plainly conclude , that the carrying of the bodies of witches in the air , by the power of the devil , is a false , wicked and impious opinion . . some are of opinion that this whole transaction was visible , sensible and corporeal , as theophylact , and many others . some are of opinion that it was wholly in a vision . and some take a middle way that it was partly sensible and visible , and partly mental , and by way of vision . of which opinion the great cameron seems to be , who compares it with that of ezekiel who saith : and the spirit lifted me up between the earth and the heaven , and brought me in the visions of god to jerusalem : and sheweth that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth agree with the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is as applicable to lifting up or carrying in a vision , as to bodily transportation . and that it was either altogether , or partly in a vision , the learned beza gives us this note : hoc videtur satis ostendere haec omnia per visionem quandam , non corporali transvectione & ostensione esse gesta , quomodo nempe humanitus videre potuisset omnia regna orbis , & gloriam eorum in momento ? but though it be the more sound and rational opinion that the whole transaction was mental , and in a vision , yet we shall not altogether stand upon that , but if it be granted that it was corporeal and visible , yet it doth not appear that our saviour was in his body carried by the power of the devil in the air , either to the top of an high mountain , nor set upon the pinnacle of the temple in jerusalem , and that for these reasons . . our saviour did not go to undertake this combat with satan unwillingly , that he need be constrained , or carried to try the utmost power and malice of the devil , but readily and willingly by the conduct and leading of the holy spirit , for the text saith in matthew ; then was jesus led up of the spirit into the wilderness , to be tempted of the devil : and s. mark saith ; and immediately the spirit driveth him into the wilderness . and s. luke saith : he was led by the spirit into the wilderness . beza saith , subductus fuit in desertum , and tremellius saith , ductus fuit , upon the place in s. matthews gospel . and in s. luke tremellius saith ; et duxit eum spiritus in desertum , and beza , actus est ab eodem spiritu in desertum . and in s. mark tremellius saith , deduxit eum spiritus in desertum , and beza rendreth it , expellit eum spiritus in desertum . and because of the greek word which is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he addeth this note , non significatur expulsio violenta , sed vis divina , quae christum , ( qui ad illud usque tempus ut privatus vixerat ) nova persona induit , ac luctae proximae & ministerio praeparatur . therefore saith origen : sequebatur planè quasi athleta ad tontationem sponte proficiscens , & quodammodo loquebatur : duc quo vis , & invenies me in omnibus fortiorem . so that it is most plain that he was no otherwise led or carried by satan , but as he was led by the holy ghost , so that he went whithersoever satan would desire him of his own mind and accord , and needed not to be carried by the devil , for s. luke useth the same greek word both for the holy spirit leading of him , and satans leading of him , so that satan did not carry his body in the air , as men vainly conceive . . though s. matthew use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which may signifie assumpsit , he took him , and set him upon a pinnacle of the temple , and took him into an high mountain ; yet it cannot be understood thereby that he took him , and carried his body , but that he went before , and led christ to those places , that he thought most fit for him to prevail in his temptations , to which places christ went not by an unwilling constraint or hurried and carried in the air , but by a ready willingness , as one that certainly knew , and was assured , that he should win the victory where ever , or how great soever the combat and temptations were . and therefore s. luke useth the same word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , duco , both for the spirits , and satans leading , as signifying no more , but to go before , and lead the way , or to draw one to such or such a place by persuasion and desire , and not to be carried in the air , which appeareth to be a vain and forged interpretation , and not the true meaning of the places . concerning simon magus we have before in this treatise sufficiently proved that he was only a deceiver and impostor , and what strange feats he had done to astonish , and stupifie the samaritanes , were only jugling knacks , or deceits by confederacy , and no supernatural things , so that here we will say no more , but only add : that though our english translation say that he bewitched the people of samaria with sorceries , and that he himself , when he beheld the miracles and signs that were done , wondered ; yet the word that they translate in the one place bewitching , and in the other wondered , are both from one thema which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , de statu mentis dejicio , facio ut aliquis mente non constet , perterrefacio , obstupefacio . and therefore either it ought to be that the samaritanes were astonisht at the feats that simon wrought , and that he himself was astonisht at the miracles of philip , or that they were both bewitched , for they were both under the same amazement , and there is no reason at all to give it one sense in one place , and a different one in the other . we need not here say any thing of elymas who is stiled a magician , because it is manifest that he was a false prophet , full of all subtilty , and all mischief , a child of the devil , and an enemy of all righteousness : which character truly given to him by the un-erring sentence of s. paul , may be really ascribed to the whole tribe and profession of such kind of seducers and deceivers . like unto whom were those seven sons of sceva a jew , who are called exorcists , that took upon them to call over them that had evil spirits , the name of the lord jesus , saying , we adjure you by jesus , whom paul preacheth , but were soundly beaten for their pains , a fit reward for such vagabonds ; and if all that profess or practise such wicked , vain and lying things were duely punished , the poor ignorant people would not be so much abused as they are . the other places in the new testament we have handled , and answered , and also have touched upon that text in the galathians where we spoke of fascination , but lest it be not sufficient , we shall handle it fully here . the words are , o foolish galathians , who hath bewitched you , that you should not obey the truth ? from whence they use thus to argue : if witchcraft in the apostles time had not been known , and practised , he would not have made use of that phrase then ; concerning which we return these responsions . . if we consider natural fascination was by the philosophers and poets only taken to be contagious steams flowing from the eyes , or breaths of malevolent and envious persons , that had some infectious diseases , as we see in the plague , small-pox , lues venerea , soreness of eyes , tinea's , and the like , which are contagious to others that lie with them , or converse near them , the infected atomes or steams issuing in a certain sphear of activity , are received by the pores , or mouths of the sound persons , by which they come to be infected also . and this the poet witnessed : nescio quis teneros oculus mihi fascinat agnos . now this being the common opinion , the apostle taketh the metaphor from thence , as who should say , who with their virulent and poysonous opinions have infected you , that you should not obey the truth . and this is the genuine meaning of that metaphorical phrase , and no other sense can rationally and congruously be put upon the place , and this conduceth nothing to that opinion of witchcraft that we oppose . for philosophica seu physica fascinatio non nisi impropriè dici potest ●scinatio , propriè verò est contagio , seu infectio . and therefore did the learned vallesius to the same purpose speak this . sed neque si quis pestilenti affectus febri , aut etiam sine febre deferens secum seminaria pestis alium intuens intuentem inficiat , dicetur fascinasse , sed peste affecisse . . some of the fathers ( which may be offered for an objection ) do seem to hold that s. paul here meant of diabolical fascination , and so tertullian in english thus : for there is also something amongst the gentiles to be feared , which they call fascination , being a more unfortunate event of praise , and great glory : this we sometimes interpret of the devil . and s. hierome saith upon this place : fascination is when some things by magical illusions are shewed to the eyes of men , otherwise than they are . also fascination is vulgarly called that , which doth hurt children , for the eyes of certain persons are said to burn with looking , and this act of theirs is called fascination , and it may be that the devils are subservient to this sin. and thomas aquinas saith : and this also may be done by devils , who have power of moving false imaginations , and bringing them to the principles of the senses , by changing the senses themselves . from whence we may note these things . . that tertullian saith that they sometimes interpret this of the devil , but how truly or upon what grounds he sheweth not , and it seemeth that sometimes they did interpret it of something else , for so his words must needs imply . . secondly , s. hierome sometime calleth fascination magical illusions , and sometime that which doth hurt children , by the burning of some eyes ; and then comes in with a may be that the devils are subservient to this sin . so that he is not certain in his opinion , nor truly knows what fascination is , but according to vulgar opinion , or blind conjectures . . and all that the angelical doctor saith , doth but amount to the delusion of the senses , by false imaginations , so that here is no proof either of the devil , or his instruments , to cause any real fascination . . those that hold that paul did allude unto natural , or diabolick fascination , do but mean magical illusions , whereby the senses are abused and deceived , to take things to be that which really they are not , and so are but cheating incantations and delusory juglings , for as galen ( if that piece be truly his ) saith : incantationes verba sunt decipientia rationales animas secundum spei inceptionem , aut secundum timoris incisionem . so that though s. paul had taken the metaphor from that which was commonly accounted fascination , there is no necessity , that therefore the metaphor must in all points be true : it is sufficient that the common opinion was so , from whose usage of such terms the apostle useth the word , to fascinate , or inchant . and of this opinion was s. hierome himself who saith thus much : dignè paulum , qui etsi imperitus est sermone non tamen & scientia , debemus exponere non quod scierit esse fascinum , qui vulgò putatur nocere , sed usus sermone sit trivii , & ut in caetero , ita & in hoc quoque loco verbum quotidianae sermocinationis assumpserit . so that from hence it is most evident , that the using of the word fascination by the apostle , doth not inferr the being of the thing , but only the opinion of the vulgar , that believed things that were not . and of the same judgment is thomas aquinas in these words : propriè dicit apostolus , quis vos fascinavit ? quasi dicat , vos estis sicut homo ludificatus qui res manifestas aliter accipit quàm sint in rei veritate . therefore we shall conclude this point with the sentiment of s. hierome : nunc illud in causa est , quod ex opinione vulgi sumptum putamus exemplum , ut quomodo tenera aetas noceri dicitur fascino , sic etiam galatae in christi fide nupernati , & nutriti lacte , & solido cibo velut quodam fascinante sunt nociti . . but howsoever fascination might be understood , yet it is plain , that except the effluvia or steams of bodies that had contagious diseases , entring into other sound bodies , and thereby infecting them with their noysome vapours , or atomes , there is nothing , but what was vain belief and credulous superstition , as the learned vallesius tells us in these words , thus rendered in english : but if this be the way or reason of fascination , any one may easily understand , that fascination is a certain superstitious fear , arising from foolish credulity , of which sort are many other things in the life of man , as for argument , that this opinion is more approved of by women than by men , and far more of the unlearned than of the learned . although ( he saith ) i also see that there are those amongst the learned that are rather lovers of subtilty than verity , who take care to defend those things that the vulgar do admire . by which they would be accounted judicious magical juglers , and men skilful of secrets . and therefore he thus concludeth : therefore the name of fascination is ancient , and according to the ancient signification , it doth not signifie any natural disease , but a vain superstition , arising from vulgar opinion , and therefore neither hippocrates , nor galen , nor any of the ancient physicians , that i know of do mention fascination , neither amongst the differences nor causes of diseases . from whence again is taken no small argument of its vanity . therefore we shall conclude this point with that remarkable saying of galen . falsae etenim opiniones animas hominum praeoccupantes , non solum surdos , sed & caecos faciunt , ita ut videre nequeant , quae aliis conspicua apparent . . the angelical doctor with the consent of the most part of all the learned do affirm that the devil by his own power cannot change corporeal matter , unless he apply proportionate actives to fit passives , to produce those effects he intendeth ; as for instance , he can cause burning , because there is a combustive agent in nature ; but if that were awanting , or if there were no combustible matter , how should he cause any ignition ? but if he be supposed to work diabolical fascination , for which there is no agent in nature , it being but an imaginary thing in the heads of the deluded vulgar ▪ then it will necessarily follow , that he can work no fascination at all , and so the whole opinion of the witchmongers falls to the ground . for it is manifest that there is contagion , by the infected effluvia or steams issuing from a diseased body to another by which it may be contaminated , but otherwise there is no natural fascination , nor any agent in nature to produce that effect , and therefore there can be no diabolical fascination at all . chap. ix . of divine permission , providence and presciencé . there is no one thing that hath more promoted this false and wicked tenent of a kind of omnipotency in devils , and the exorbitant power ascribed to witches , than the misunderstanding of the true and right doctrine of divine providence , and the admitting of a bare permission in god as different and distinct from his providence . from whence it cometh to pass that not only the vulgar , but such as tread in the steps of arminius , do hold a meer bare permission , and that god sits as a quiet beholder by his prescience from the event of things to see what will be effected by devils and wicked men , who in the mean time run and rove about , acting what , when and how they please , and that god hath neither hook in their nostrils , nor bridle in their mouths , neither keeps them in any restraint , order or government , and so we must needs have a mad rule in this world , during this permission and naked inspection . but that we may proceed in such order , as may be clear and intelligible to the readers , we shall here propose the state of the matter that we undertake to confute , which is this : that there is not in god a nude , passive permission , separate from the positive and active decree , order and will of his divine providence and government , but that he doth rule all things according to the power and determination of his own positive and actual will. and this we shall prosecute in this following order and particulars . those that deny that there is in god a passive permission separate from his decretive and actual will in his providence are accused by others , thereby to infer the absurdity , that god is the author or efficient cause of sin ; which pretended absurdity , in truth and reason cannot be any , because it is a simple and absolute impossibility , that god should be the author of sin as these arguments do sufficiently testifie . . that of necessity must be false , which the scriptures do declare to be so , in open and plain terms . but that god should be the author of sin or evil , the scriptures do deny in open and plain terms , as where the text saith : god cannot be tempted with evil : where both the act , and the possibility of it is absolutely denied . again : for thou art not a god that hast pleasure in wickedness , neither shall evil dwell with thee . therefore it is false that god is , or can be the author of sin ; and so by consequence the supposed absurdity is a meer impossibility ; and an absurdity urged that is impossible , is most of all absurd . . he is ens summè perfectum . & quicquid est in deo , est deus ; but sin howsoever understood , or accepted , is an imperfection , defect and an aberration from a just and perfect rule , and therefore it is simply impossible that god can be the cause of any thing that is imperfect , sinful or evil , if sin be considered as malum culpae . . god is not under any binding law given to him by some other , for then he should cease to be supream , independent and omnipotent : now to whom there is no law given to observe , there can be no transgression , for the apostle saith , where there is no law , there is no transgression ; and therefore it is simply impossible that god should be the author , or causer of sin , or evil , because there is no law that he can transgress against . . god prohibiteth and hateth sin , as the scriptures do every where testifie , but god is the cause of nothing but that which he loveth , and therefore cannot be the cause of the evil of sin . and to speak properly sin hath no efficient cause , but a deficient , such as is the will of faln angels , and wicked men , whose irregularity of will , from the command of god , is all the cause that sin and evil hath or can have . an efficient cause is only of those things that are good , because every efficient cause doth by working put something in being : but privations ( of which sort are sins ) do put nothing in being , but do truly note the absence of beings . therefore did s. augustine say well : mali causa efficiens nulla est , sed tantùm deficiens . . that which properly hath an efficient cause , hath also an end properly so called : but sin hath not an end properly so called , because the end is being , and therefore good , and the perfection of the thing . but the scripture doth declare that all things that god created were exceeding good ; and that the cause of sin was man , and the devil ; for the text saith , that the devil was a murderer from the beginning , and abode not in the truth : and again , he that committeth sin , is of the devil , for the devil sinneth from the beginning . therefore from hence it is clear , that god neither is nor can be the author or causer of sin . . that which god is the author of , doth not make man worse , but sin doth make man worse , therefore god is not the author of it . and all sin is perpetrated , because thereby it receeded from the order that respecteth god , as the ultimate end of all things ; but god doth incline all things unto himself , as to the ultimate end , neither doth he turn them from himself , because he is summum bonum . and further as fulgentius saith : deus non est ejus rei autor , cujus est ultor . at deus est peccati ultor , ergo non autor . and therefore we conclude , that this is a vain pretence of an absurdity , because it is impossible that god should be the author or causer of sin . this plausible pretence to seem to be zealous , not to make god the author of sin , we commend as allowable ; but it is but like the zeal of the scribes and pharisees , which was without knowledge , because they pretend that for an absurdity , that is a simple impossibility . and they ought to remember the argument of job , which is this : will ye speak wickedly for god ? and talk deceitfully for him ? for as we ought not to suppose , or imply him to be the author of sin ; so we ought not to rob him of his glory , by detracting from his power and providence , nor in ascribing that unto creatures , that is only due unto the creator ; as those do that hold a nude passive permission in him separate from his will and decree in his providence . neither doth the denying of this any way imply that he is the author of sin , for a providential permission we allow as the act of his will and decree , as we shall shew hereafter . now concerning permission in god , being a suspension of his efficiency in regard of some acts permitted to the creatures , and that for just and good ends , the definition of it and its affections or properties are so darkly handled even by those that make most ado about it , that it would serve rather to divert men from the right way than to guide them in it , or unto it . therefore here we shall only note these three things , and pursue it more fully hereafter . . there must be the person or power permitting that hath ability , right and authority so to do . . there must be the person or power permitted that hath ability to perform the thing permitted , otherwise it would be in vain , and to no purpose . . there must be the thing or action that is permitted to be done , or brought to pass , by the person permitted to act , and that must not be impossible . . before the creation it is meerly improper to attribute permission unto god , because there was no person , nor power besides himself that could act any thing , and therefore could not be permitted , and so the correlative being awanting , both the relative and the relation betwixt them must necessarily fall to the ground , as having no existence ; and so it is impossible that permission should be in god when there was no creature to be permitted , and so could not be attributed unto him before the creation . . it is as improper to attribute permission unto god in respect of the physical agency of second causes , because he not only worketh all in all , and by his divine concourse and conservative power sustaineth all things by the word of his power , and job tells us : if he gather unto himself his spirit and breath , all flesh shall perish together , and man shall turn again into dust . upon which place of the hebrews s. chrysostome saith thus : feratque inquit omnia , hoc est , gubernet omnia . siquidem cadentia , & ad nihilum tendentia continet . non enim minus est continere mundum quàm fecisse : sed si oportet aliquid quod admireris dicere , adhuc amplius est . nam in faciendo quidem , ex nullis extantibus rerum essentiae productae sunt : in continendo verò , ea quae facta sunt , ne ad nihilum redeant continentur . haec ergo dum reguntur , & ad invicem sibi repugnantia coaptantur , magnum & valdè mirabile , plurimaeque virtutis judicium declaratur : but also because he hath set all natural things their bounds , and ordered , decreed and determined their ends in acting . now what he hath appointed , ordered and decreed to be the agency of every creature , and determinated its end in acting , cannot properly be called permission , but his will , ordination and providence . as if one should say he suffereth and permitteth the sun and moon to run their course , it is an improper expression and injurious to his wisdom and power in his providential government of the creatures , seeing that it is a certain truth , deus operatur in omni operante : and he hath appointed the moon for seasons , and the sun knoweth his going down . and it is absurd to say he suffereth the sea to ebb and flow , when he hath set it a bound that it cannot passover . for he commandeth , and raiseth the stormy wind , which lifteth up the waves thereof . and said , hitherto shalt thou come and no further : and here shall thy proud waves be staid . and again , will ye not tremble at my presence saith the lord , which have placed the sand for the bound of the sea , by a perpetual decree that it cannot pass it , and though the waves thereof toss themselves , yet can they not prevail ; though they roar , yet can they not pass over it . and therefore we may conclude that the whole creation in respect of physical agency is ruled according to those orders , and not by a fortuitous chance , or a bare passive permission . . for first all creatures have their physical agency , and the affections and properties thereof ordained by god in the creation , and according to this they constantly act , except they be turned , altered , or suspended by the creator himself , and he doth immediately act in them all , and they cannot properly be said to be permitted . . they are upholden , sustained and conserved in their several conditions , by the word of his mighty power , his continual concourse and divine emanation , which if it should but cease one minute , the whole creation would fall into that nothing , from whence his eternal and omnipotent fiat did raise and call them forth , so that we dare affirm with profound bradwardine , quod necesse est deum servare quamlibet creaturam immediatiùs quacunque causa creata . . when he pleaseth he doth suspend the effects and agency of natural causes , as in making the sun stand still in the victory of joshua , and of the three children in the fiery furnace . sometimes he causeth them to act contrary to their innate powers and qualities , as in making the shaddow go ten degrees back in ahaz sun-dial : and in causing the waters of the red sea , contrary to their natures , which are to tend downwards , to be divided , and to go backward , and to be as a wall on the right hand , and on the left , until moses , and the children of israel were passed through . and by many other wayes and means doth he alter and change the course of natural agents , to serve his will and good pleasure in his mercy , or in his justice , and yet here is no bare or passive permission . . besides these he ordereth all the particular acts of natural agents , to be subservient unto his will : so when jonah fled to tarshish , the lord sent forth a great wind into the sea , and raised a mighty tempest to overtake jonah ; and when he was cast into the sea , the lord prepared a great fish to swallow him up , and also the lord spake unto the fish , and it vomited up jonah upon the dry land . now the wind was not carried nor the storm raised , by a permissive power , but by the will and order of the lord jehovah , who sent them , and directed them either by his immediate power , or by the ministry of his angels ; and though they wrought according to their natural agency , yet the special ordering as to the particular act was not by permission , but by the will and appointment of his providence . neither did the great fish come by chance or permission , but god in his merciful providence had prepared him for the preservation of jonah , and caused him to be vomited on the dry land ; so that all creatures do not only continue according to his ordinances , but also all elementary , and irrational creatures do praise the lord by fulfilling his word , will and providence . and lest we be either censured to wrest the scriptures , or to be single in this opinion , take the judgment of some few others . s. gregory ( as he is quoted by learned bradwardine ) tells us thus much : quis de deo ista vel desipiens suspicetur , qui nimirùm dum sit semper omnipotens , sic intendit omnibus , ut assit singulis ; sic adest singulis , ut simul omnibus nunquam desit ; sic itaque exteriora circundat , ut interiora impleat ; sic interiora implet , ut exteriora circundet ; sic summa regit , ut ima non deserat ; sic im● praesens est , ut à superioribus non recedat . and thomas aquinas their great schoolman ( as the same author cites him ) saith : quòd deus immediatè ordinat omnes effectus per seipsum , licet per causas medias exequatur , sed in ipsâ executione quodammodò immediatè se habet ad omnes effectus , in quantum omnes causae mediae agunt in virtute causae primae , ut quodammodo ipse in omnibus agere videatur , & omnia opera secundarum ca●sarum ei possunt attribui , sicut artifici attribuitur opus instrumenti . therefore we will conclude this with that of s. augustine : proculdubio nullus est locus ab ejus praesentia absens ; super omnem creaturam quippè praesidet regendo , subtus est omnia sustinendo , non pondere laboris , sed infatigabili virtute , quoniam nulla creatura ab eo condita per se subsistere valet , nist ab illo sustentetur , qui eam creavit . extra omnia est , sed non exclusus , intra omnia , sed non conclusus . and these places need no fiction of an hebraism to expound them , nor no device of a verb of an active termination , and a permissive signification to evade the pressure of this truth . and therefore in respect of physical agency we are bold with bradwardine to assert these three corollaries . . quod nulla res potest aliquid facere , sine deo. . quod nulla res potest aliquid facere , nisi deus per se & immediate facit illud idem . . quod nulla res potest facere aliquid , nisi deus faciat illud idem immediatiùs quolibet alio faciente . . so that however permission may be understood , it must properly relate to intellectual and rational creatures , and that only and especially in respect of those actions which we call moral , that is , in regard of sin , evil or malum culpae ; for whatsoever is malum poenae , god is the author , causer and inflicter of , according to the text : shall there be evil in a city , and the lord hath not done it ? to understand aright the nature of permission , we are to consider the affections , properties and adjuncts of it , both in regard of the person permitting , the creature permitted to act , and the thing permitted to be done , with all the circumstances about them , and these we shall take from their ring-leader and great champion arminius himself in these points . . and first in respect of the person permitting ( he saith ) it is necessary that he know , what , to whom , and the ability of performance , that is to be granted , or used , by the person permitted , and that the person permitting have power to permit and to impede , and also that he have the right and authority of permitting . . in the person permitted , it is necessarily requisite , that he have sufficient power to effect and perform the thing permitted , if not hindered ; for otherwise it would be nonsense to say , that a person is permitted to do an act that he hath no power to perform . . if the person permitted have sufficiency of power to perform the act permitted , yet there is also required a propension and disposition in the person permitted , to perform the thing permitted , otherwise the permission as to that act would be without a certain end , and so would be in vagum , inconstant and not to be performed , and therefore he concludeth thus : imò nec rectè dici potest quod alicui actus permittatur , qui actus illos praestandi affectu nullo tenetur . . we shall omit the exceptions that the learned and subtile dr. twisse hath made against diverse particulars in these passages , and shall only fix upon one that is manifestly false ( if he mean of permission in general which he confesseth . ) for in the angels and adam before their falling and committing of sin , there was not any propension or disposition to sin , and therefore to this we shall give the most acute answer of dr. twisse in these words : nam licèt insit homini propensio ad peccandum ( scilicet post lapsum ) per modum dispositionis , quae praecedan●a sit permissioni actus peccaminos● ; at in adamo ( ante lapsum ) nulla inerat hujusmodi dispositio , aut ad peccandum propensio , ante peccatum ejus primum . sed neque in angelis , qui à statu suo ceciderunt . secundo , ut ut dispositio , sive habitus insit qui inclinet ad agendum , non est ex natura dispositionis sive habitus cujuscunque ut faciat hominem propendere ad actum aliquem particularem , cujus vel solius ratione dicitur permissio . and though it be granted that god did create the angels , and adam in statu labili , wherein they had a sufficiency of power or grace not to have sinned , or faln , and though that power or grace was not withdrawn from them , and that there was no coaction upon their wills to inforce them to sin ; for if it had been so , their falls would have been no sin : so neither did god supply them with more assisting grace to have upholden them , for then their estate had not been labile , nor they in a possibility to sin . but it is manifest that they in their creation were set in aequilibrio , and had equal power of freedom of will either to sin or not to sin , and so had no propension or disposition at all to commit that sin , to which they were left by a free permission : and so propension and disposition to the act permitted ( if permission be understood generally ) had no place in the angels nor adam before their first sinning , according to the text , god made man upright , that is like a straight or right line that falling perpendicularly upon another right line , doth incline to neither end of the line upon which it falls , so adam was made upright without any propension or inclination to sin at all . and if this propension and disposition be understood , and applied to angels in their condition after their fall , then it is true they have not only an inclination but a most strong will and desire to commit more evil and mischief than god in his goodness permits them to perform , for the devil goeth about like a roaring lion seeking whom he may devour , and it was satan that not only had a disposition , but desired to sift peter as wheat . and it is manifest that wicked men have a strong will and desire to commit mischief ; but that god hath an hook in their nostrils , and a bridle in their jawes wherewith he curbs and restrains them , that they cannot act out all the mischief that they intend , as is manifest in the example of sennacherib and many others . . permission must be referred and reduced to the will of god , for nolition is an act of his will as well as volition : and to speak properly and truly , permission is but an act of the divine will not to impede such or such particular actions of the creatures ; and therefore the same things will follow from his volition or his will non impediendi , as from his volition to the acts of a free agent , seeing neither do put coaction upon the will of the creature that is to act . and that permission is an act of the divine will , and to be reduced unto it arminius confesseth in these words : permissionem ad genus actionis pertinere ex ipsa vocis flexione est notum , sive per se sive reductive , ut in scholis loq●untur . cessatio enim ab actu , ad actum quoque est reducenda : cansamautem proximam & immediatam habet voluntatem , non scientiam , non potentiam , non potestatem , licet & ista in permittente requirantur . and when he defineth permission , he saith : permissio dei , est act us voluntatis divinae ; than which nothing can be more clear . and not much different from this is the definition of permission , that is given by learned junius thus : est autem permissio act us voluntatis , quo is penes quem est alienas actiones inhibere , eas non inhibet , sed agentis voluntati permittit earum modum . and again he saith : apud deum verò opt. max. nulla est omnino permissio , nisi voluntaria : quandoquidem omnis divina permissio à principio interno est , id est , à voluntate ipsius , & movetur ad finem quem voluntas praefinivit ejus . but we will conclude this with that of s. augustin thus englished : not any thing cometh to pass , unless the omnipotent will have it to be done , either that it may be done by his suffering , or by his volition . neither is it to be doubted that god doth well , even by suffering those things to be done , that are done evilly ; for he doth not permit but by a just judgment , and verily every thing is good that is just . although therefore those things that are evil , in as much as they are evil , they are not good ; notwithstanding , as they are not only good , but also as they are evil , it is good . for unless this were good that there should be evils , they would by no means be permitted of the omnipotent good , to whom without all doubt it is always as easy to do that which he would , as it is easy not to suffer that which he would not have to be . by all which it is plain that his permission is the act of his divine will , and if he would not have it done he would not permit it , and so the same consequences will follow from nolition , that follow from volition , in respect as they are both acts of the divine will. . it is a certain truth that all moral actions are performed by a physical power in respect of the sustentation of the will in its natural being while it acteth , and that the creature is conserved even in the act as it is natural , though there be obliquity in the will of the creature acting in reference to the law given , or made known unto it . and this arminius acknowledgeth in these words : necesse itaque est , ut cum deus potentiae creaturae actum aliquem permittit , creatura illa conservetur , ut sit , & vivat , potentia ejusdem permaneat , idonea ad actum producendum , nulla major vel aequalis potentia opponatur , objectum denique offeratur , & potentia permittatur . from whence therefore to instance in the first sin of the angels and adam , besides the equal power and liberty of will that they had to sin or not to sin , it is manifest that god willed and determined not to withdraw his conservative power from them , but that they might be and live in the very act of their sinning . neither did he withdraw that power they had , nor opposed a greater , or equal power to impede them , much less did he create or infuse any evil into their natures , nor put upon them any coaction of will , to inforce them to sin , but solely left them to the power and liberty of their own free wills . and though by his prescience he certainly knew that they would sin and fall , yet he determined in his purpose not to hinder them , but by his providential decree did set down how to guide and order that fall and defection the most advantagiously for his glory both in his mercy and justice . so that even in this there was no bare passive permission , separate and distinct from his will and decree in his providence , but only permission to the moral act of their wills , which by his wisdom , decree and providence , he ordered for his own glory , according to the text : the lord hath made ( or wrought ) all things for himself ▪ yea , even the wicked for the day of evil . the hebrew word hath wrought , doth properly signifie , to work by polishing , trimming , or framing and fitting , so that the wicked ( who have made themselves so by the acts of their own wills ) god by his decree and providence doth polish , fit and order for the setting forth of his own glory in framing the wicked for the day of evil , the evil of punishment and judgment . . further it is necessary that the creature acting a moral act ( especially in this case of the angels and adam before their fall ) have the liberty and freedom of will , and that the will at the instant of the act , be not restrained nor under a coactive power , for otherwise malum culpae or sin would cease to be evil , and so there could be no sin at all . and thus far , and in this peculiar respect only , the angels and adam before their acting of sin , and in the very instant of the act it self , were permitted , that is , god willed and determined not to impede them , but for the ordering of that sin and fall , the permission was conjoined with his will and providence , and not separate from it , or a nude permission . . that malum culpae , or sin doth arise by the occasion of a law ; for where no law is , there can be no sin , and therefore the apostle saith : but sin taking occasion by the commandment , wrought in me all manner of concupiscence . so that sin considered as it is sin , is an aberration or deviation of the will of the creature from the revealed law of the creator , and hath simply and absolutely no other causality , but only the deficiency and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the creature to produce it , especially in these cases of the angels and adam in their first acts of sin . . now we will come to the application of this unto wicked men as they are under original and actual sins , and that in these few examples . . it is not by a bare permissive power , but by his will and order in his providence , for he setteth up the wicked in slippery places , and yet a little while and the wicked shall not be : yea , thou shalt diligently consider his place , and it shall not be . so cain was suffered to slay his brother abel , but by and by he was sent from the presence of the lord into the land of nod : so he set up saul to be king over israel , and soon after rejected him , and also destroyed him : these were by providence , not only bare permission . . for promotion cometh neither from the east nor the west , nor from the south : but god is the judge , he pulleth down one , and setteth up another . so wicked haman was set up to be the highest in the kingdom next ahasuerus , and got a decree to have all the jewes put to death , and had set up a pair of gallows to hang mordecai upon , and yet see the providence of god , who quickly brought him to be hanged upon them himself : and this will be further made out where we speak of providence . . though those that ascribe so large a power unto devils and witches , do take it for granted that they are only under a bare passive permission , and that the faln angels do act , what , when , where and how they list , yet is it a meer falsity , for they are under the rule of gods divine will , decree and providence , and do act nothing , but as and so far as they are licensed , ordered and limited by his will and providence , and are under a punctual restraint , nay kept in the chains of everlasting darkness unto the judgment of the great day , as we shall prove at full in that chapter where we handle the knowledge and power of faln angels . and therefore here we shall only say this , that if devils could do as much mischief as they would , and were under no restraint or chains , then none of the godly would be left alive . but it is manifest that devils do act nothing ( excepting the obliquity and evil of their own wills ) but meerly as instruments of the divine will and providence , for as the christian philosopher saith : illa est impiet as ; nimirum ea falso attribuere creaturis , quae radicaliter deo soli sunt propria , & inter caetera , actum aliquem peculiarem in diabolo esse existimare , qui non est originaliter à deo , & consequenter immediatè , cum essentialis dei actus sit per se sine divisione in omni re . concerning divine prescience , which is as s. gregory saith , praescientia est unamquamque rem antequam veniat , videre , & id quod futurum est priusquam praesens sit praevidere , we may only note his , that it is certain and infallible , as saith the lord by the prophet : behold the former things are come to pass , and new things do i declare , before they spring forth i tell you of them : also , known unto god are all his works from the foundation of the world. so that his prescience is that infallible vision , by which he comprehendeth all what he knows by one eternal , immutable and ineffable vision . but this prescience in god doth not flow from the things that are to come to pass , but from his decree , by which all future things are determined , who doth all things according to the counsel of his own will , for god is in heaven , he hath done whatsoever he pleased . but this prescience is not to be considered only by it self , as a bare vision , or inspection , but as it is coupled and joined with his providence , for the lord looketh from heaven , he beholdeth all the sons of men . from the place of his habitation he looketh upon all the inhabitants of the earth . forming ( or framing ) likewise their hearts , and considering all their works . and this prescience considered solely by it self , is not the cause of the things that come to pass , for as the father saith well : sicut tu memoria tuâ non cogis facta esse quae praeterierunt , sic deus praescientia suâ non cogit facienda quae sunt futura . so that we conclude that god by a naked prescience doth not only behold infallibly the things that are to come , and so is only a spectator of what devils and wicked men will do , but also that he doth order , rule and predesign all their works and actions . . as touching gods government and administration of the world by his divine providence , we shall in the first place lay down some of the definitions of it from the most sound and learned divines of the reformed churches , and that in english , after this order . the acute and learned rivet describes it thus : providence is an ineffable force and virtue of the divine sapience and potency , by which god doth conserve and govern to his own glory all his works according to his eternal , most wise , and most free decree , and directing every thing in time unto its end . johannes de spina defines it thus : providence is the prescience and counsel of god eternal , most free , immutable , most just , most wise , most good , whereby god worketh and determineth all good things in all , but doth only permit evil things , and doth dispose and direct all things to his own glory and the salvation of his elect . and much to the same purpose doth lambertus danaeus speak in these words : providence is a most free and most powerful action of god , by which he not only stirreth up and governeth universals , but also singulars , in every one of their single actions . and ( he saith ) it is called a most free and most powerful act , because it can neither be hindered nor overcome by any law . and to these for substance do agree calvin , musculus , beza , zanchius , and the rest of all orthodox divines . . but we shall chiefly insist on that definition that is given by learned piscator in these words : the providence of god is his eternal , most wise , most just and immutable counsel or decree , whereby he doth most freely govern all things by him created to the glory of himself , and the salvation of his elect . to which he giveth this explication : that it doth consist of a genus and three differences . the genus is the word decretum which is illustrated by four adjuncts ; eternity , sapience , justice and immutability . the first difference is taken from the objects ; which are all created things . the second from the ends , which are two , the glory of god , and the salvation of the elect . the third from the effect , which is the government of things created , which gubernation is illustrated by the adjunct which is liberty . . the parts of this definition are thus proved . . that the providence of god is his counsel and decree , appeareth most plainly from these scriptures : peter in his sermon to the jews upon the day of pentecost saith : him ( that was jesus ) being delivered by the determinate counsel and foreknowledge of god ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) ye have taken , and by wicked hand have crucified and slain . and again the church at jerusalem in their prayers say thus : of a truth against thy holy child jesus whom thou hast anointed , both herod , and pontius pilate , with the gentiles , and people of israel were gathered together , for to do whatsoever thy hand and thy counsel determined ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) before to be done . . that all things created ( nay also those things which do seem to happen fortuitously , or to be by permission , as sinful actions ) are governed and ordered by the providence of god , as these scriptures will sufficiently demonstrate . christ jesus the son of god , doth uphold ( or sustain ) all things by the word of his power . and doth not our saviour tell us : are not two sparrows sold for a farthing , and one of them shall not fall on the ground without your father ? but the very hairs of your heads are all numbred . fear ye not therefore , ye are ofmore value than many sparrows . that place concerning the cities of refuge , and the fleeing of the ignorant man-slayer thither is most remarkable , and is this . and this is the case of the slayer , which shall flee thither , that he may live : whoso killeth his neighbour ignorantly , whom he hated not in times past , as when a man goeth into the wood with his neighbour to hew wood , and his hand fetcheth a stroak with the ax to cut down the tree , and the head slipeth from the helve , and lighteth upon his neighbour that he die , he shall flee unto one of those cities , and live . and was not the action of josephs brethren , sin and sinful in selling of him to the ismaelites , and yet he acknowledgeth , that god sent him before them to preserve life . so that god brought good forth of evil , and doth order even the sins of the wicked to just and good ends by his divine providence . again : the lot is cast into the lap , but the whole disposing thereof is of the lord. so when the men in the ship with jonah did cast lots , by the lords disposing the lot fell upon jonah who was justly guilty , and so by providence pointed out . . that god doth govern all things to his own glory is manifest by these texts : the lord hath made all things for himself ; yea even the wicked for the day of evil . and , what if god , willing to shew his wrath , and to make his power known , endured with much long-suffering the vessels of wrath fitted to destruction : and that he might make known the riches of his glory on the vessels of mercy , which he had afore prepared unto glory ? and that he governeth all things for the salvation of his elect , is plain : and we know that all things work together for good , to them that love god , to them who are the called according to his purpose . so that if god be for the elect , who can be against them ? . that god doth govern all things most freely is clear , because he is omnipotent and supream , and there is no power that can either impede , or constrain him , for he hath done whatsoever he would , both in heaven and earth . and the apostle saith ; i will have mercy upon whom i will have mercy . therefore hath he mercy on whom he will have mercy , and whom he will he hardeneth . for who hath given him a charge over the earth ? or who hath disposed the whole world ? . the several ways that god useth in governing the creatures in the world whether good or bad , may be comprised in these four ways . . he ruleth and ordereth them , by bending , inclining and turning of their wills and intentions , to serve and fullfil his decree and pleasure . so when the brethren of joseph were fully resolved to murther him , god by the means of reuben and judah , so wrought upon their minds and wills , that they were contented to sell him to the ismaelites , that so the determinate counsel of god might be fulfilled ; for though they intended it for evil , that he might never return to his father , nor to have his dream fulfilled that they might bow down before him , yet god intended it for good , and so brought it to pass . and this he did not by changing or taking away their natures , nor by putting a coactive power upon their wills ; but by inclining and bending them to his own purpose , so that the act was the act of their own wills , but the moving of their wills to spare his life was from the lord : for as he that made the eye must needs see , so he that made the will must needs have a power to move , incline and turn it . and therefore the father said well , certum est , nos velle cum velimus , sed deus facit , ut velimus bonum . and it is apparent that the hearts of all men are in the hands of the lord , and he turneth and inclineth them according to his will and purpose , as saith solomon , the kings heart is in the hand of the lord , as the rivers of water : he turneth it whither soever he will. upon which the note of tremellius and junius is this : est quidem animus omnium hominum gubernaculum , quo velut naves in mediis aquis reguntur corpora & actiones nostrae : tamen ne ipsorum quidem regum animus ex seipso permovetur , impellitur , inhibeturque , sed deus in singulorum animis , veluti clavum tenet . and concerning the wicked god saith : i will harden the heart of pharaoh , and multiply my signes and wonders in the land of aegypt . and again : and indeed for this cause , have i raised ( made thee stand , feci ut existeres , as beza notes ) thee up , for to shew in thee my power , and that my name may be declared throughout all the earth . and as yet exaltest thou thy self against my people , that thou wilt not let them go ? and further the text sa●th : he turned their hearts , to hate his people , to deal subtilly with his servants . . god also ruleth and ordereth his creatures by leading , drawing , inciting and moving their wills to his own ends and purposes , as sometimes to good , as in his own people : for as many as are led by the spirit of god , they are the sons of god. and so was our saviour led , or driven ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) into the wilderness , to be tempted of the devil . to this agreeth the blessing and prophecie of noah : god shall perswade , or allure japhet , to dwell in the tents of shem. sometimes god inciteth the creatures to evil by the ministery of satan , as is manifest in these examples . for the text saith , and again the anger of the lord was kindled against israel , and he moved david against them , to say , go number israel and judah . and another place saith : and satan stood up against israel , and provoked david to number the people . whereby it is plain that satan was the instrument , as sent and ordered of god to move david to number the people , that thereby the king and people might be punished , and the king thereby brought to a deeper sight of his sins , repentance , and a closer trusting and adhering to his god. so when the lord intended to have ahab to go up to ramoth gilead that he might be slain , he sent forth an evil angel , to be a lying spirit in all ahabs prophets , and said unto him , thou shalt perswade him , and prevail also : go forth and do so . so that what god orders , satan doth but execute . so when god intended to punish and destroy abimelech , and the men of shechem , he sent an evil spirit between them to divide them , and so accomplisht his will upon both parties , as saith the text : thus god rendred the wickedness of abimelech which he did unto his father , in slaying his seventy brethren . and all the evil of the men of shechem , did god render upon their heads : and upon them came the curse of jotham the sun of jerubbaal . . god ruleth his creatures by permission , or his will of not impeding them to act according to their wills and power , as in these cases . for god speaking of his people of israel saith : but my people would not hearken unto my voice ; and israel would none of me . so i gave them up unto their own hearts lusts , and they walked in their own counsels . agreeable to which is that in the acts : who in times past suffered all nations to walk in their own ways : which is as beza notes : ex arbitrio suo vivere , nulla ipsis praescripta ratione religionis . and in this sense , and to this purpose it is that god gave ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) them up to uncleanness , through the lusts of their own hearts ; because of that horrible idolatry that formerly they were guilty of . . god ruleth his creatures by his providence , sometimes by repressing , prohibiting and impeding the execution of their wicked wills , as is clear in the case of abimelech king of gerar , who took sarah abrahams wife intending to have had carnal knowledge of her , but god plagued him and his family , and said ; for i also withheld thee from sinning against me ; therefore i suffered thee not to touch her . now we shall come to consider how the faln angels are under the rule and restraint of this divine and all-governing providence , wherein we shall make it appear , that they act nothing in this elementary and sublunary world , after any corporeal manner , but as they are ordered , licensed and limited by the will and decree of the almighty , and so do not wander and rove at their own pleasures to act in corporeal things , what , when and how they list , as the witchmongers vainly suppose , and this we shall clear in these particulars . . it cannot rationally be supposed that god is less wise , in ruling and ordering the prince of darkness , the prince of devils , and the head of all rebellion and rebels , than he is in ruling his subjects and servants , which are all wicked men ; but all these he ruleth with a rod of iron , and breaketh them in sunder like a potter● vessel : and therefore much more hath he a restraint upon , and a rule over the faln angels who kept not their first estates , and therefore are reserved in chains in darkness until the judgment of the great day . . as he is the prince and ring-leader of all sin and rebellion against god , though he yet have not his final punishment , unto which he is reserved for the judgment of the great day , and though he be not yet thrust into the abysse or great depth , nor into that everlasting fire that is prepared for him and his angels ; yet ▪ is he kept in chains and darkness , and can act nothing but as he is licensed , ordered and limited by the almighty . . and though he compass the earth to and fro , and walk about like a roaring lion seeking whom he may devour , yet is that but according to the malice and purpose of his wicked will , for in punishing or afflicting of the godly he must have licence from god first , or else he can do nothing in this elementary world , as is most manifest in the affliction of job , neither could he enter into the herd of swine , but by christs leave and order , nor deceive ahabs prophets but by order from the lord. and therefore an ancient father said well : quod si super porcos potestatem non habent , multò magis nullam habent daemones contra homines factos ad imaginem dei ; oportet ergo deum solum timere , contemnere autem illos . therefore we shall conclude this briefly here , having occasion to handle it more fully hereafter , to wit , that the witchmong●rs can have no shelter for their opinion from the doctrine of gods permission ( if rightly understood ) because god doth neither order , nor permit faln angels to act any thing ( especially in corporeal things ) but what is for just , good , and wise ends , which cannot be shewed in these actions attributed to witches . chap. x. whether faln angels be corporeal or simply incorporeal , and the absurdity of the assuming of bodies , and the like consequents . iam not insensible what great censure i may incurr for entring upon such a ticklish and nice point as the corporeity or incorporeity of angels , seeing it hath exercised and crucified the wits of the most learned in all ages , especially being but an obscure person , and not heightned with those lofty titles that usually elevate mens fames , more by those attributes than by the weight and strength of their arguments . yet it being no necessary article of the christian faith , but that a man may lawfully defend either , it cannot rationally be judged by understanding readers either to be pride or just offence for me to handle this subject . for seeing that most of the christian and learned fathers for the space of four hundred years after christ , were of the opinion that they were corporeal , it can be no novelty in me to revive or assert that opinion , and therefore i shall labour to make it manifest in this ensuing order . . there is a late way of arguing taken up by dr. moore and others , that they will undertake to prove a thing to be so or so , or else to make man to deny his own faculties . and so the said doctor doth undertake to prove the existence of immateral and incorporeal beings , or else he thinketh he bringeth men to deny their own faculties : and these faculties he maketh to be , common notions , external sense , and evident and undeniable deductions of reason . and concludeth that , what is not consonant to all or some of these is meer fancy , and is of no moment for the evincing of truth or falshood , by either its vigour or perplexiveness . but this will not accomplish the business he intends , for these reasons . . because there is not the common notion of a spiritual and immaterial being in all or any man , neither is it ( to use his own words ) true at first sight to all men in their wits upon a clear perception of the terms , without any further discourse or reasoning , but is only a bare supposition without any proof or evidence at all . . the being of an immaterial and spiritual substance can no way incurr into the senses nor affect them , because it is manifest ( as des cartes hath sufficiently proved ) that all sensation is procured by corporeal contact , and not otherwise . and though we deny not that there have been , are and may be apparitions , that cannot be rationally supposed to be the ordinary phaenomena of corporeal matter , yet affecting the senses , there must be something in them that performeth that effect , that is corporeal , or else the senses could not be wrought upon , for immateriale non agit in materiale , nisi eminenter ut deus . . no right deductions can possibly be drawn from the highest power of ratiocination , where the understanding hath no cognoscibility of the things that reason would draw its conclusions from , for as the same doctor frameth his axiome which is this : whatsoever things are in themselves , they are nothing to us , but so far forth as they become known to our faculties or cognitive powers . but we assert ( which we shall make good anon ) that our faculties or cognitive powers ( how far soever some would vainly magnifie and extol them ) have not the power of understanding beings that are simply and absolutely immaterial and incorporeal . . there is nothing that is more undoubtedly true than what the lord verulam hath told us in these words : causa vero & radix ferè omnium malorum in scientiis ea una est : quod dum ment is humanae vires falso miramur & extollimus , vera ejus auxilia non quaeramus . and again : subtilit as naturae subtilitatem sensûs & intellectûs multis partibus superat , the which may be proved from many undeniable instances , which need not here be mentioned , only we shall add what the aforesaid learned lord speaks to the same purpose which is this : the fault of sense is twofold : for it either forsaketh or deceiveth us . for first there are many things that escape the sense , though rightly disposed , and no way impeded either by the subtilty of the whole body or by the minuteness of the parts , or by the distance of place , or tardity and velocity of motion , or by the familiarity of the object , or by reason of other causes . neither again , where the sense doth apprehend the thing , are those apprehensions sufficiently firm . for the testimony and information of sense is always from the analogie of man , not from the analogie of the universe . and it is altogether asserted with great error , that sense is the measure of things . neither can these notions the doctor would make so clear , be had or gathered , without some intimation from some of the senses . . further the doctor tells us that the idea of a spirit is as easie a notion , as of any other substance whatsoever . and he also saith : nevertheless i shall not at all stick to affirm , that his idea or notion ( speaking of god ) is as easy as any notion else whatsoever , and that we may know as much of him as of any thing else in the world. this later he speaketh concerning god. but that these assertions are unsound , these following reasons will sufficiently evince . . he doth define a spirit thus : a spirit is a substance penetrable and indiscerpible . now if it be true that he affirms before , that , the subject , or naked essence , or substance of a thing is utterly unconceiveable to any of our faculties , and that if we take away aptitudes , operations , properties and modifications from a subject , that then the conception vanisheth into nothing , but into the idea of a meer undiversificated substance , so that one substance is not then distinguishable from another , but only from accidents or modes , to which properly belongs no subsistence . so then if we take away penetrability and indiscerpibility , which are but the modes and properties of a spirit , whose genus he maketh substance to be , then it vanisheth into an indistinguishable notion , and so his definition comes to nothing . . for if substances be known by their properties and modifications , as we grant they are , the modifications and properties must of necessity be some ways known unto us : but there are no ways either by common notions , evidence of the senses , or sound deductions of reason that can certainly inform us of these properties or modifications of penetrability and indiscerpibility , and the doctor yet never proved either , but is only a bare supposition , and a melancholy figment . . he tells us that all substance has dimensions , that is , length , breadth and depth , but all has not impenetrability , and boldly saith : it is not the characteristical of a body to have dimensions , but to be impenetrable ; to which we answer . it is strongly asserted by learned helmont , that by the ultimate strength of nature , bodies do sometimes penetrate themselves and one another , and to that purpose he giveth convincing examples , and concludeth thus from them . invenio equidem , naturae contiguam dimensionum penetrationem , licet non ordinariam . and after saith thus : quibus constat corpora solida , satis magna , penetrasse stomachum , intestina , uterum , omentum , abdomen , pleuram , vesicam , membranas inquam , tanti vulneris impatientes . id est , absque vulnere cultros per istas membranas transmissos . quod aequivalet penetrationi dimensionum , factae in natura , absque ope diaboli . and to the same purpose that most acute person , dr. glisson , handling this very point saith : verum enimverò , si sola quantitas actualis sit causa impenetrabilitatis corporum ( ut ex supra dictis liquet , ) eaque sit naturaliter mutabilis ; quid impedit ne substantia materialis aliam substantiam , mutatâ quantitate , novâque simul assumptâ utrisque communi , penetret ? and therefore we may as confidently deny his assumption , that impenetrability is the characteristical of body , as he affirm it without proof , and must with all the whole company of the learned , assign extension to be the true and genuine character of body . and further he granting that substance hath length , breadth , and depth , we must of necessity conclude , that whatsoever hath those properties must needs be material and corporeal , and so that which he would make to be spirit is meerly body . . whereas he saith that the notion of spirit is as easy a notion , as any other whatsoever , it is granted , but is not at all to the purpose : for our inquiry need not be of the facility of a notion , but of the verity of it , that is , of the congruity and adequation of the notion and the thing from whence it is taken ; otherwise though the notion be easy , yet without an adequate congruity to the thing it is meerly false . as for instance , when a melancholy person doth verily imagine himself to be changed into a wolf or dog , it is not only an easy notion , but also it is truly a notion , and yet a false notion , because there is no true congruity betwixt it and the thing from whence it is taken , the body of the person so conceiving , being not at all changed into wolf or dog , but still retaining its humane shape and figure . and therefore the lord verulam doth to this point speak truly and clearly in these words : itaque si notiones ipsae mentis ( quae verborum quasi anima sunt , & totius hujusmodi structurae ac fabricae basis ) malè ac temere à rebus abstractae , & vagae , nec satis definitae & circumscriptae , denique multis modis vitiosae fuerint , omniaruunt . and therefore the doctor might very well have considered , whether these his new notions had been fitly and rightly drawn from the things , to which he doth so confidently affix them , before he had so boldly asserted them , which though they be truly his notions , that is , that he did think , conceive , and frame them , yet they are not truly abstracted from the things : and so he may be rather judged to be led by speculative and philosophick euthusiasm , than by the clear light of a sound understanding . . and concerning his tenent that the idea or notion of god is a● easy as the notion of any thing else whatsoever , that the notion may be easy we grant ; but whether it be true and adequate , there lies the question . for those old hereticks that held that god had eyes , ears , head , hands and feet and the like , had an easie notion of it , conceiving him to have humane members , but i hope the doctor will not say that this notion of theirs was a notion truly drawn from the nature and being of god , because there is no corporeity in him at all . and it is and hath been the tenent of all orthodox divines , ancient , middle and modern , that god in his own nature and being is infinite and incomprehensible , and therefore there can no true and adequate notion of him , as being so , be duly and rightly gathered in the understanding of creatures ; and so the doctors position or notion must needs be phantastry and imaginary enthusiasm . for as there are many things in nature that in themselves are finite and comprehensible , that as he grants of naked essence or substance are utterly unconceivable to any of our faculties ; much more must the being of god that is infinite and incomprehensible , which are attributes that are incommunicable , be utterly unconceivable to any of our faculties . and it is but the vain pride of mans head and heart , thereby to magnifie his own abilities , whereas the text doth pronounce this of him , for vain man would be wise ; though he be born like a wild ass colt ; that lifts him up to conceit that he can fathom and comprehend the infinite and almighty , whom the heaven of heavens cannot contain , and therefore cannot frame a true notion of him , whom perfectly he doth not understand nor comprehend , and the attributes of god are matters of faith and not the weak deductions of humane reason . . those that seem to idolize humane abilities and carnal reason , have not only applied those so much magnified engines to the discovery of created things , wherein they have effected so little , that sufficiently proclaims the invalidity of the instruments or the inauspicious application of them , or both , all the several sorts of natural philosophy hitherto found out , or used , being examined , coming far short of solving the phaenomena of nature , when even the least animal or vegetable affords matter enough to puzle and non-plus the greatest philosopher , so that we may justly complain with seneca , that the greatest part of those things we know are the least part of those things we know not ; these engines ( i say ) though proving ineffectual to find out the true notions and knowledge of natural things , have also ( like the fiction of the gyants ) notwithstanding invaded heaven , and taken upon them to discover and determine of celestials , wherein it is in a manner totally blind , or sees but with an owl-like vision . for indeed the deciding of this point must be taken from the divine authority of the scriptures , and the clear deductions that may be drawn from thence ; for this is that clear light , that we ought to follow , and not the dark-lanthorn of mans blind , frail and weak reason , for it is a sure word of prophecie whereunto it is good to take heed , and not to vain philosophy , old wives fables , or opposition of sciences falsly so called . and therefore we shall conclude this point here concerning the corporeity or incorporeity of angels with that christian and learned position of dr. stillingfleet in these words : but although christianity be a religion which comes in the highest way of credibility to the minds of men , although we are not bound to believe any thing but what we have sufficient reason to make it appear that it is revealed by god , yet that any thing should be questioned whether it be of divine revelation , meerly because our reason is to seek , as to the full and adequate conception of it , is a most absurd and unreasonable pretence . . in handling this point of the corporeity or incorporeity of angels , we do here once for all exclude and except forth of our discourse and arguments the humane and rational soul as not at all to be comprised in these limits , and that especially for these reasons . . because the humane soul had a peculiar kind of creation differing from the creation of other things , as appeareth in the words of the text. and the lord god formed man of the dust of the ground , and breathed into his nostrils the breath of life ; and man became a living soul. upon which the note of tremellius and junius is , anima verò hominis spiritale quiddam est , & divinum . . because i find solomon the wisest of men making this question : who knoweth the spirit of man , that goeth upward : and the spirit of the beast , that goeth downward to the earth ? . because it is safer to believe the nature of the soul to be according to the analogy of faith , and the concurrent opinion of the learned , than to sift such a deep question by our weak understanding and reason . so having premised these things , and left this as a general exception and caution , we shall proceed to the matter intended in this order . . we lay it down for a most certain and granted truth , that god simply and absolutely is only a most simple spirit , in whom there is no corporeity or composition at all , and what other things soever that are called or accounted spirits are but so in a relative and respective consideration , and not in a simple and absolute acceptation . and this is the unanimous tenent of the fathers , schoolmen and all other orthodox divines , agreeing with the plain and clear words of the scripture , as , god is a spirit , and they that worship him , must worship him in spirit and in truth . and again : now the lord is that spirit , and where the spirit of the lord is there is liberty . therefore we shall lay down this following proposition . . that angels being created substances , are not simply and absolutely incorporeal , but if they be by any called or accounted spirits , it can but be in a relative and respective sense , but that really and truly they are corporeal . and this we shall labour to make good not only by shewing the absurdities of that opinion of their being simply spiritual , but in laying open the unintelligibility of that opinion , and by answering the most material objections . . and first to begin at the lowest step , body is a thing that affecteth the senses most plainly and feelingly ; for though many bodies are so pure , as the air , aether , steams of the load-stone , and many other steams of bodies , that they escape the sight of our eyes , yet are they either manifest to our feeling , or otherwise made manifest by some sensible effect , operation , or the like ; yet for all this , the intrinsick nature of body as such is utterly unknown unto us , for when we speak of the extension of body , as its characteristical property , we do but conceive of its superficial dimensions , its internal nature quatenus corpus , being utterly unknown unto us ; it being a certain truth , that quidditates rerum , non sunt cognoscibiles ; and as dr moore granteth , the naked essence or substance of a thing is utterly unconceiveable to any of our faculties . from whence we argue , à minori ad majus , that if the substance of a body , whose affections and modifications do fully incur into , and work upon our senses , be utterly unconceiveable to any of our senses , much more of necessity must the substance of a created spirit , conceived as immaterial and incorporeal , be utterly unconceiveable to any of our faculties , because it hath no effects , operations , or modifications that can or do operate upon our senses . . and as we know not the intrinsick nature of body , so also we are ignorant of the highest degree of the purity and spiritualness of bodies , nor do we know where they end , and therefore cannot tell where to fix the beginning of a meer spiritual and immaterial being . for there are of created bodies in the universe , so great a diversity , and of so many sorts and degrees of purity and fineness , one exceeding another , that we cannot assign which of them cometh nearest to incorporeity , or the nature of spirit . and many of these being compared with other more gross and palpable bodies , may be and are called and accounted spirits , though notwithstanding they be all corporeal , and but under a gradual difference . so the vital part in the bodies of men are by physicians called spirits in relation to the bones , ligaments , musculous flesh and the like ; nay even in respect of the blood , lymphatick humor , lacteal juyce , or the succus nutritius nervosus , and yet still are contained within the limits of body , and are as really corporeal as any of the rest , and so are the air and aether . and those visible species of other bodies that are carried in the air and represented unto our eyes , by which we distinguish the shape , colour , site and similitude of one body from another , though by the schools passed over with that sleight title of qualities , as though they were either simply nothing , or incorporeal things , are notwithstanding really corporeal , else they could not incur into , nor affect the visive sensories : and these do in the air intersect and pass through one another ( as may be optically demonstrated ) without confusion , commixion , or discerpsion , and may comparatively be accounted spirital and incorporeal , though really they be not so . but what shall we say to that wonderful body , image or idolum of our selves , and other things that we behold in a mirrour or looking-glass ? must this be a meer nothing , or an absolute incorporeal thing ? surely not . for it is as really a body as any in the universe , though of the greatest purity and fineness of any that we know ; and how near it approaches to the nature of spirit , is very difficult ( if not impossible ) to determine ; for if it did exist when the body or subject from whence it floweth were removed , it might rationally be taken for a spirit , and with far more probable ground than many things else that have been vainly supposed to be spirits . and that these visible shapes of things , and this image in the glass , are not meerly imaginary nothings , but corporeal figures and steams , is most manifest , because they vanish when the body or subject is removed , because that nullius entis nulla est operatio , & incorporeum non incurrit in sensus , and because they would pass through the glass , but only for the foil or bractea laid on the otherside , by which the image is reflected . so that if we have bodies of so great purity , and near approach unto the nature of spirit , we cannot tell where spirit must begin , because we know not where the purest bodies end . . d r moore maketh substance to be the genus , and spirit and body to be the two species , so that body and spirit are of one generical identity , and so there must of necessity some certain specific difference betwixt them be assigned and proved , or else the division is vitious , and the property of spirit not proved , and so their opinion of spirit falls totally to the ground . for we affirm ( and shall prove ) that though a difference be imagined and supposed , yet it was never yet sufficiently proved , for omnia supposita , non sunt vera , otherwise all the impossible figments and vain chimaera's of melancholy and doting persons might pass for true oracles : but it is one thing truly to understand , and another thing to imagine and fancy what indeed is not , nor ever was . and though the supposition seem never so probable and like , yet it will but at the best infer the possibility of such an imagined difference , but not prove it really to be so , and therefore here we shall retort the doctors axiom against him , which is this : whatsoever is unknown to us , or is known but as meerly possible , is not to move us or determine us any way , or make us undetermined ; but we are to rest in the present light and plain determination of our own faculties . now that a spirit is penetrable and indiscerpible , may be imagined as possible to the fancies of some , but cannot be clearly intelligible to any sober mind ; for to imagine , and to understand , are faculties that are very different , and however if such a difference be conceived as possible ( which cannot enter the narrow gate of my intellect ) yet the difference of being penetrable and indiscerpible , is not to move us to determine that a spirit hath those distinct properties from bodies , because they are but known to us as meerly possible . and therefore that these two differences of penetrability and indiscerpibility assigned by d r moore , are not sufficiently proved to be so , we shall give these reasons . . if bodies in the ultimate act of nature can penetrate themselves and one another , as helmont and d r glisson do strongly labour to prove , then penetrability is not the proper difference of spirit from body , because then common to them both . . but if it be taken for a truth ( and the one of necessity must be true ) that bodies do not , or can possibly penetrate themselves or one another , as the common tenent holdeth , and seemeth most agreeable to verity , for it is simply unintelligible and impossible to conceive , that two cubes ( suppose of marble or metal ) should penetrate one another , and yet but to have the dimensions of one , and to possess no greater space than the one did formerly fill : and if this be impossible and unintelligible in respect of bodies , whose properties , aptitudes , affections and modifications are apparent to our senses , then must it be more impossible and unintelligible in substances supposed to be meerly incorporeal , because they must needs be more pure and perfect , and therefore less subject to such unconceiveable affections ; and however , it can be no wayes known to our faculties or cognitive powers , that they have any such specifical property or affection . . as it is not any way manifest to any of our senses , nor can be proved by any sound deductions of reason , so it cannot be manifested to be any innate notion shining from the intellect it self , and we ought not to take adventitious ones instead of those that are innate , nor fictitious ones for either , but to make a due distinction of each of them one from another . . neither is indiscerpibility a proper difference of a spiritual substance from a corporeal one , because the visible species of things do in the air intersect one another , and suffer not discerpibility : and that these are bodies is manifest , because they affect the senses ; and therefore that which is a property of some bodies cannot be the proper difference to distinguish a spirit from a body . . this is only an arbitrary and feigned supposition , and cannot be proved either by the testimony of any of the senses , by sound reason , or innate notions ; and what is or cannot be proved by some of these ( according to his own position ) ought to be rejected . and therefore as indiscerpibility is no proper difference of a spirit from a body , no more is penetrability , which can no more be in a spiritual substance , than either in discreet quantity one can be two , or two one , or in continuate quantity one inch can be two , or two can become one . d r glisson from his much admired suarius the great weaver of fruitless cobwebs , hath devised another difference of spirit from body which he thus layeth down , as we give it in this english. i assign ( he saith ) a twofold difference betwixt the substance of matter and that of spirits . the first is taken from the substantial ( à substantiali materiae mole ) heap or weight of the matter . for i ( he saith ) besides the actual and accidental extension , do attribute to the matter this substantial heap or weight which is denied to spirits . but the sign of this heap or weight is , that if the matter in the same space be duplicated , triplicated , or centuplicated , that it will be made more dense twofold , threefold , or an hundred fold . and concludeth thus : i answer ( he saith ) that matter and spirit in this do agree betwixt themselves , that they both are finite , and from thence that they have this common , that neither of them can reduce themselves into a littleness that is infinite , or into an infinite magnitude . therefore the difference betwixt them doth not consist in this ; but in this , that a spirit whether it be contracted or dilated , is not made more dense or rare ; but on the contrary , matter , whether it be contracted or expanded , is made more dense , or more rare . to which we return this responsion . . it is usual with men , when by their wills and fancies they would maintain an opinion that is weak and groundless , finding they cannot clearly perform it , to bring in some strange , obscure or equivocal word , thereby to make a flourish , though they prove nothing : so here this learned person to make a shew to prove the difference of spirit doth assign moles substantialis as peculiar to body , but not to spirit ; but what is to be understood by moles , he might know his own meaning , but i am sure there are few others that do or can understand it , and therefore is but a devised subterfuge to stumble and blind mens intellects , and not to prove the thing intended . . if by the word moles he intend weight or gravity ( and what else it can signifie is not intelligible ) then it will not be a difference betwixt body and spirit , because gravity and levity are differences of bodies in respect of one another , and therefore can be none as he assignes it . . to assert that a spirit when contracted or dilated is not made more dense or more rare , but that matter whether it be contracted or expanded , is made more dense or more rare , is easily spoken , but not so easily proved : and rude assertions without sound proof , are of no validity , and may with as good reason be denied and rejected , as affirmed or received . . we have no density in bodies but in respect of the paucity and parvity of the pores , so that less of another body is contained in them , and that is accounted rare that hath many or greater , and so containeth more of another body in them , and are qualities or modifications that only belong unto bodies , and not at all unto spirits , and is but precariously taken up by the doctor without any proof or demonstration at all . . if spirits cannot expand themselves into an infinite space , nor contract themselves into an infinite littleness , then where are bounds and limits of this contraction and expansion , or how is it proved that they can do either ? seeing they are properties and affections of bodies and matter , and never were proved to be peculiar to spirits . . those that are much affected to and zealous for experimental philosophie , do often run into that extream , as utterly to condemn and throw away all the ancient scholastick learning , as though there were nothing in it of verity or worth : but this is too severe and dissonant from truth , as might be made manifest in many of their maximes ; but we shall only instance in one as pertinent to our present purpose , which is this : imaginatio non transcendit continuum . and this if we perpend it seriously , is a most certain and transcendant truth ; for when we come to cogitate and conceive of a thing , we cannot apprehend it otherwise than as continuate and corporeal ; for what other notions soever we make of things , they are but adventitious , arbitrary , and fictitious , for even non entia ad modum entium concipiuntur . and therefore those that pretend that angels are meerly incorporeal , must needs err , and put force upon their own faculties , which cannot conceive a thing that is not continuate and corporeal : but if they will trust their own cogitations and faculties rightly disposed , and not vitiated , then they must believe that angels are corporeal , and not meerly and simply spirits , for absolutely nothing is so but god only . . if the angelical nature were simply and absolutely spiritual and incorporeal , then they would be of the same essential identity with god , which is simply impossible . for the angels were not created forth of any part of gods essence , for then he should be divisible , which he is not , nor can be , his essence being simplicity , unity , and identity it self , and therefore the angels must of necessity be of an essence of alterity , and different from the essence of god. now god being a simple , pure , and absolute spirit in the identity of his essence , if the angels were simply and absolutely spiritual and incorporeal , then they must be of the same essence with him , which is absurd and impossible ; and therefore they have alterity in them , and so of necessity must be corporeal , and not simply and meerly spiritual . and that as much as we contend for here is granted by dr moore in these words : for ( he saith ) i look upon angels to be as truly a compound being consisting of soul and body , as that of men and brutes . whereby he plainly asserteth their composition , and so their alterity , and therefore that they must needs have an internum and externum , as the learned and christian philosopher dr fludd doth affirm in these words : certum est igitur inesse ipsis ( scilicet angelis ) aliud , quod agit , aliud autem , quod patitur ; nec verò illud secundùm quod agunt , aliud quam actus esse poterit , qui forma dicitur ; neque etiam illud secundum quod patiuntur , est quicquam praeter potentiam , haec autem materia appellatur . . therefore to conclude , these arguments do sufficiently and evidently prove that angels are either corporeal , or have bodies united unto them , which is all one to our purpose whether way soever it be taken . to which only we shall add these authorities ; and first s. bernard tells us thus much rendered into english. therefore ( he saith ) as we render unto god alone true immortality , so also incorporeity , because he alone doth so far transcend the universal corporeal nature of spirits , that he doth not stand need of any body whatsoever , in any operation whatsoever , being content with only a spiritual nodd ( or motion ) when he will , to perform whatsoever he pleaseth . therefore only that majesty of his , is that , which neither for himself , nor for another , hath need of the help of a corporeal instrument , by which omnipotent will he is immediately present at every work . and that of damascen is full to the purpose , which is this : that angels quantum ad nos , are said to be incorporeal and immaterial : but compared to god , are found to be corporeal and material . and of this opinion besides were tertullian , s. augustin , nazianzen , beda , and many others , as may be seen in the learned writings of zanchy upon this subject : with whose words we shall shut up this particular : certum enim est , ex iis quae scripturae tradunt de angelis , probabiliorem esse patrum sententiam , quàm scholasticorum : utram tamen sequaris , non multum peccaveris , nec proptereà inter haereticos haberi poteris . and on the otherside , if they be holden to be simply and absolutely incorporeal , then these absurdities must of necessity follow . . if angels be simply incorporeal , then they can cause no physical or local motion at all , because nothing can be moved but by contact , and that must either be by immediate or virtual contact , for the maxime is certain , quicquid agit , agit vel mediatione suppositi , as when ones hand doth immediately touch a thing and so move it ; vel mediatione virtutis , as when a man with a rod or a line , doth draw a thing forth of the water , both of these do require a corporeal contact , that is , that the superficies of the body moveing or drawing , must either mediately or immediately touch the superficies of the body to be moved or drawn . but that which is absolutely incorporeal hath no superficies at all , and therefore can make no contact either mediate or immediate ; and therefore angels if simply incorporeal , can cause no physical or local motion at all . . if angels be absolutely incorporeal , then they cannot be contained or circumscribed in place , and consequently can perform no operation in physical things . to which if they answer with thomas aquinas : quod circumscribi terminis localibus est proprium corporum , sed circumscribi terminis essentialibus , est commune cuilibet creaturae , tam corporali , quam spirituali ; this aiery distinction might have taken place , if aquinas had shewed us what essential terms and limitations are , but of this we have no proof at all , and what was never proved may justly be denied . for what a definitive place is , was never yet defined , neither can we possibly conceive an idea or notion of any such thing , but only as we may make a chimaera or figment of that which never was nor is . for though we may apprehend that they are not circumscribed in place , as gross bodies are , yet it is not to be doubted , but that they move from place to place , and do so consist in some place , that they occupy a certain space of place , and this is most certain , if we believe ( as we ought ) those things which the scriptures do declare concerning the mission and motion of angels . and therefore notwithstanding this frivolous and feigned distinction , we may conclude with theodoret , angelorum naturam esse finitam , & circumscriptam , eóque opus habere loco . neither doth that avail to solve the business , and make this a good distinction , which is brought by d r moore , to wit , that there are two acceptions of place , the one being imaginary space , the other that place is the concave superficies of one body immediately environing another body , and that therefore there being these two acceptions of place ( he concludeth ) that the distinction of being there circumscriptivè & definitivè , is an allowable distinction . but by the doctors leave we must affirm , that what he saith is not allowable , and that for these reasons . . because imaginary space hath no existence in nature , but only in the fancy of the imaginant , & entia rationalia , non sunt entia naturalia ex parte rerum existentia . . because it is a certain truth which des cartes hath taught us , to wit : that the names of place or space , do not signifie any thing different from a body that is said to be in a place , but only do design the magnitude , figure and site of it amongst other bodies . and that this fite may be determined , we ought to have respect unto some other bodies , which we may consider as immoveable . and as we respect divers bodies , we may say that the same thing at the same time doth change place and not change place . as when a ship is carried in the sea , he who sitteth in the ship doth alwayes remain in one place , if respect be had to the parts of the ship , betwixt which parts he keepeth the same site : and the same person doth continually change place , if respect be had to the shores , because he continually receedeth from some shores , and cometh more near unto other . . neither is this distinction good , because as the same author tells us : non etiam in re differunt spatium , sive locus internus , & substantia corporea in eo contenta , sed tantùm in modo , quo à nobis concipi soleat . . d r moore granteth that spirits are substances and have extension , and we affirm that nothing can be so but what is corporeal , and consequently must be in place circumscriptively , and therefore the fancy of a definitive place , is meerly a fictitious foppery , without ground or reason . and now let us examine the objections that are usually brought against this opinion , the strongest of which is to this purpose ; that if angels be corporeal , then of necessity they must be mortal , alterable and destructible ; to which i answer . . because no creaturely nature is or can be immortal , per se & ab intrinsecâ & propriâ naturâ , for god only is so as saith the text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who only hath immortality ; therefore the angels whether corporeal or incorporeal , are not immortal , neither by themselves or their intrinsick nature , either ( as the schools speak ) à parte ante , vel à parte post , because god only is so , exclusively considered in regard of any creature , and so the objection is of no force . . the corporeity of angels doth not at all hinder their immortality à parte post , for as god is only immortal in respect of essence , eternity , infinity and independency , so angels nor any creatures , are immortal in that point or respect , but only in regard of their dependency upon god , who by his conservative power doth keep them by christ , that for the time or duration to come , they shall not die ; perish , or be annihilated ; and this he can and doth as well perform if they be corporeal as spiritual , even as he doth preserve and conserve the bodies of the saints in their graves until the general resurrection , and in the world to come doth keep them in immortality ; though they be changed and made spiritual bodies , yet they remain bodies still . for it is he that sustaineth all things by the power of his word ; and it is he that doth vivifie or quicken all things : and if he gather unto himself his spirit and his breath , all flesh shall perish together , and man shall turn again unto dust . so that the objection is of no validity , because no creature is kept in perpetual duration , à parte post , ab intrinsecâ naturâ , sed ex causis conservantibus , which is the good will , benignity , and blessed influence of jehovah , and not from any internal creaturely power . . every spiritual and incorporeal substance that is created , is as annihilable by the prime power that created it , as is a corporeal created substance . and on the contrary , a corporeal or material substance is no more capable of annihilation by any power or efficiency of second causes , than an incorporeal and spiritual substance is ; and therefore whether angels be simply incorporeal , or that they be corporeal , it neither maketh for nor against their immortality , which consists only in the benign emanation of the divine conservative power of the almighty : and therefore doth profound bradwardine draw that invincible , and undeniable corollary of verity , quod necesse est deum servare quamlibet creaturam immediatiùs quacunque causa creata . . though the most of the bodies that are known unto us be divisible , alterable and discerpible , or dissipable in respect of our conceptions of them , yet actually we may find many bodies in nature that are not , nor ever were dissipated or dissevered secundum totum , though there may be alteration in their superficial parts , as the earth , the sun , moon , the rest of the planets , and those great and glorious bodies that we call stars ; so that for the duration of bodies à parte post we can conclude little of certainty . and as there are bodies that secundum suum totum , are not severed or dissipated , so there are some bodies that though they may suffer division and dissipation into smaller parts , yet do those parts though most minute , suffer no real transmutation , but remain of the same homogeneous nature they were before , as is most manifest in silver dissolved in aqua fortis , wherein though it be so severed and dispersed , that it appear not at all unto the eye , yet may it be from thence recovered and redintegrated into its own nature as it was before . and also the masters of the more abstruse philosophy affirm to us upon their own certain experience , that though metallick mercury may be divided into insensible and invisible atomes , yet still it retains the nature of metallic mercury , and that thus helmont tells us : si non vidissem argentum vivum eludere quamcunque artificum operam , adeò , quod aut totum avolet adhuc integrum , aut totum in igne permaneat , atque utrolibet modo , servet impermutabilem sui ac primitivam identitatem , identitatisque homogeneitatem anaticam : dicerem artem non esse veram , quae vera est , sine mendacio , atque longe verissima . so also there are bodies which although they suffer division and separation by some other bodies dissevering of them , yet by motion of coition they soon close and redintegrate themselves , having thereby suffered no detriment at all , as is most apparent in the pure body of the aether , the visible species of things , the images in a looking-glass and in shadows , which are all bodies . so that seeing bodies , no more than spirits to be annihilable by second causes , and that there are some bodies that are not dissipated secundum totum , and that there are others that though they are separable into more minute particles , yet do they remain in anatical and homogeneous identity , and that there are others that though they be actually for a small moment divided , yet they do instantaneously coalesce , and by coition unite themselves ; yet we may therefore rationally conclude , that corporeity , quatenus such , doth not at all take away immortality à parte post , because bodies as well as spirits may be kept in immortality by the conservative concourse of divine power , and so the objection utterly falls to the ground . . there is only another argument that the persons of the other opinion have urged , such as aquinas , and the rest of the scholastick rabble , to wit , the text in the psalm , which is this : who maketh his angels spirits : his ministers a flaming fire . from whence they would positively conclude that they are spirits , and absolutely incorporeal ; but fail of their purpose for these clear reasons . . the text there cannot be rationally understood of their creation , or of their creaturely nature , but of their offices and administrations , because the word used there is not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to create , or form forth of nothing , but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit , that is by ordering them in their offices and ministrations . and again the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alwaies or of necessity signifie an incorporeal thing but that which is a body , as the winds , and so doth luther and diverse others render it , and it is commonly attributed to beasts as well as men , as in that of solomon , who knoweth the spirit of man that goeth upward , and the spirit of the beast that goeth downward to the earth ? where the word spirit , which is all one in the hebrew , is attributed to beasts as well as to men , but no man ( i suppose ) will believe that the spirit of a beast is simply incorporeal , and therefore by the word spirit in the psalm cannot necessarily be understood a simple incorporeal substance , and therefore the consequence is not necessary . but the author of the epistle to the hebrews must needs be taken for the best expositor of these words of the psalmist , who doth quote them only for this purpose , to prove that christ in dignity and office is far above-the angels who are all ordered to serve and obey him , and are by their offices all but ministring spirits , sent forth to minister for them who shall be heirs of salvation . by which it is manifest that this place is to be understood of their ministration and offices , and not of their nature or substances . . they can no more be meerly and literally said to be spirits , understanding spirit to intend an absolute incorporeal substance , than his ministers can be literally understood to be flaming-fire , they must either be both literally true , which is absolutely absurd , or else those words must have a metaphorical interpretation , as they may and must have , and there is no inconvenience in that exposition . for as the winds , which is but a strong motion of the air , and the shining or flaming fire , are two of the most quick , agile and operative agents that are known unto us in nature , so the angels and christs ministers are strong , quick and most nimble and powerful in performing their offices and administrations . therefore we shall conclude this as scheibler doth from s. augustine : nihil enim invisibile & incorporeum naturâ credendum est , praeter solum deum , qui ex eo incorporeus & invisibilis dicitur , quia infinitus , & incircumscriptus est , & simplex , & sibi omnibus modis sufficiens se ipso , & per seipsum : omnis verò rationalis creatura corporea est , angeli & omnes virtutes corporeae sunt , licet non subsistunt in carne . now though we have sufficiently proved that they are corporeal , that is , that they have bodies naturally united unto them , and so have an internum , or moving power , and an externum , or a part moved , that is , as dr. moore confesseth , a spiritual and incorporeal part , and a corporeal part or vehicle , yet to assign what kind of bodies they have , or what proper difference there is betwixt their substance and other corporeal substances is no easie matter to determine . only we shall give two differences whereby they are distinguished from other substances that are corporeal , and that as the scripture holdeth them forth unto us . . the first differential distinction is , that their bodies do not suffer , or are altered or dissipated , by the most strong , and operative sublunary agent that is known unto us : amongst which we have none of greater force and activity than our culinary fire , yet it is manifest that that element did not work upon nor burn the angel that appeared to manoah and his wife , who ascended in the flame of the altar , and was not touched , or altered at all , which plainly sheweth that his body was not to be wrought upon by the fierce flame of sublunary fire , and he is there called the angel of jehovah . this also is confirmed by that which nebuchadnezzar saw , and confessed , that though there were three men only cast into the fiery furnace , yet he saw a fourth ( which by all the learned is judged to be an angel ) and they had no hurt upon them , that is , the fire did not work upon their bodies to burn , alter , or consume them . so that in this the bodies of angels differ from the most of other bodies , because they do not suffer by sublunary fire , the most violent agent that we know . and this must needs rationally be taken to be proper unto angels in regard of their created natures , and not as superadded by a divine and almighty power , as in some other cases it may be granted . . a second difference is , that what bodies soever spirits or angels have , or appear in , they have not flesh and bones such as christ had in his true and numerical body in which he did appear after his resurrection , which was the same individual body which he had before he was crucified . but though they have bodies , yet to feeling and tangibility they have not flesh and bones as humane bodies have , which have a renitency and resistibility to our touch , which their bodies have not , being as it were ethereal , airy and shadowy , and yielding and giving way to the touch , and though to be divided and separated , yet , may be , do as soon close by counition , and so suffer nothing at all by that division . concerning the properties of their bodies it seems to have been the opinion of tertullian ( as i find him quoted by mr. baxter ) that they had thin pure and aereal bodies which they could dilate and expand , condense and contract at their pleasures , and so frame them into diverse and sundry shapes ; his words are these : daemones sua haec corpora contrahunt , & dilatant , ut volunt : sicut etiam lumbrici , & alia quaedam insecta . so we see that some worms and insects will extend themselves into a vast length and smallness , that they can pass through a very small hole , or passage , and again contract themselves into a great bulk , drawing in the length , and increasing the breadth and thickness , which though it still be the same corporeal substance , and in general doth , in what figure soever it be brought into , but retain the same dimensions in respect of place , yet in regard of accidental shape or figure it may change the dimensions in respect of one another , as one while to be more in longitude , and less inbreadth and depth , and sometimes more in breadth and depth , and less in length . so may the bodies of angels by contraction and dilatation , sundry wayes alter their dimensions , and consequently their shapes and figures , and all this according to the motion and act of their own wills , so that still there must be limits to these acts of distention and contraction , that they can do neither in an infinite degree as either to become an insensible and indivisible prick , nor to be infinitely expanded or dilated , and this opinion hath sufficiency of rationality and intelligibility in it . of this very point s. bernard speaketh thus modestly : videntur patres de hujusmodi diversa sensisse , nec mihi perspicuum est undè alterutrum doceam : & nescire me fa●or . and though we cannot punctually enumerate , nor assign the certain properties of their bodies , yet we may rationally conclude thus much . . that they being creatures ordained for high and noble ends must needs have their bodies and organs fitted and suitably proportioned to fulfil and accomplish those ends , as doth most manifestly appear by the bodies and organs of all other creatures , which are most wisely and fitly framed by the almighty , according to the several ends and uses they were created and ordained for . . it is most probable that considering there are creatures that as their wills are moved by their passions and affections can alter the colours and figures of their own bodies , as is manifest in worms , and in the colours of the chameleon , as it is asserted by the experience of the learned physician dominic● panarolus , so from the less to the more , that angels have bodies of far more excellency to perform their ministrations in , than those gross and terrestrial bodies have that are here below . and it is no small wonder to observe our ordinary gallus turcicus vel gallopavus , how quiet and demisly sometimes he goes , and then again upon the suddain by some emotion of spirit , how will his train be advanced and extended , his barbles swelled and puffed up , and the appendicle that comes over the bill or rostrum , be extended or contracted at the pleasure of the animal : and much more to consider the quick and suddain change of the colours of both those parts , as sometimes to a whitishness , or an ash-colour , sometimes purple , sometimes blewish , and sometimes pure red , so quick a motion that creature can give to the spirits and blood , that they can so quickly alter and change , not only the colours , but also the magnitude . and much more may we rationally believe that angels can alter and change the figure and colour of their bodies according to the ministrations they are imployed about . . the scripture informeth us that in or at the resurrection , the bodies of men shall be as the angels that are in heaven , sicut angeli : now this analogy , comparison , or assimilation , would be altogether false if angels had no bodies at all , but were meerly incorporeal ; then it would follow , that the bodies after the resurrection were made meer spirits , and so ceased to be bodies , which is false according to the doctrine of s. paul , who sheweth us plainly that after the resurrection they are changed in qualities into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual bodies , for there is a natural soul or animal body , and so likewise , there is a spiritual body . from whence we necessarily conclude that angels have bodies , and that they are pure spiritual ones . now we shall come to the other point intended in this chapter , that is to shew that the opinion of angels assuming bodies of the elements here below , is a meer figment , as must of necessity follow if this be a truth that we have proved , to wit , that they have bodies ; for then assuming of other bodies must needs be in vain and to no purpose : but we shall also shew the weakness and folly of that tenent by these positive reasons following . . those that maintain the assumption of bodies dare not affirm that they are so invested with those bodies , as are humane souls with their bodies : for then there must be vital union , which cannot be but by divine ordination : but it doth not any where either by scripture , or sound rational consequence , appear that either god appointed , or gave power to angels to assume to themselves bodies of what shape they pleased , or that he ordained a vital union , betwixt the angels and those bodies they are supposed to assume either by creation , or generation , and therefore if they did assume any such bodies it must but be as we put on and off our garments , or as players put on and off their perukes , vizards and garments according to the several things or persons they intend to represent ad personate . . but the great question will be , who are the taylors that shape and frame them these vestments ? what ! must it be themselves that shape and figurate these bodies , as snails are supposed to frame and make their shells and houses ? surely not , because if they be simply incorporeal , then they can make no contact with corporeal matter , and without a corporeal contact there can be no alteration nor organization of matter , and consequently they cannot frame or shape themselves such vestments ; neither can any other actor or agent be assigned that can frame them , and therefore the tenent is a most ridiculous figment . and again if they should have such solid bodies framed of the inferior elements , as the body of a serpent , as the witchmongers do suppose the devil assumed when he deceived evah , and such bodies as demons are vainly supposed to assume to carry the heavy bodies of men and women in the air , then those bodies must needs be of that solidity and compactness that they cannot suddainly be wasted and dissipated , and then doubtlesly we should find them sometimes , as we do the sloughs , exuvias , or skins of snakes , for they could not be consumed in a moment . and it were horrid to suppose that god should instantaneously create them , and as suddainly dissipate and waste them . so that in verity there is nothing of certitude , but it may be looked at as a chimera and a poetical fable . . and if the angels had not such bodily organs wherein they could move , walk , speak , and perform other such actions withal , before they assumed or crept into such vestments , their being inclosed and invested with them and in them would no more fit and inable them to walk or speak in them , than would an hollow image inable a lame man to walk , or a dumb man to speak that were inclosed in them . therefore ( suppose ) as the witchmongers hold , that the devil should appear to a witch in the assumed shape of a cat , dog , foal or such like , and walk and talk with him or her , if before that assumption of such a shape , the devil could not walk and speak , the having crept into such a vestment would no more inable him to speak , than a dead cat in an empty hogshead , or wind pent in an empty bladder . chap. xi . of the knowledge , and power of faln angels . these evil angels of which we treat , did doubtless , before they left their habitation and did not keep their first estate , participate of the same knowledge and power , that those angels still retain that did not fall into that defection and rebellion ; so that our disquisition must be , what knowledge and power they have lost , and what they still do retain , and this we may consider in these particulars . . that there are many things of which they are totally ignorant and nescient . . the knowledge that they have is dark and confused . . concerning the first , this must of necessity be a certain rule that what the holy and elect angels do not know , the evil and faln angels must much more ignore , except the knowledge of evil and guilt , from which the good angels are free ; and these may be reduced to these few points . . we here may consider that the knowledge of angels , is to be restrained into these three ranks ; first either their innate and congenerate knowledge , or secondly their infused or revealed knowledge by god in his son jesus christ , or thirdly their experimental knowledge that they gain by observation and experience , and it is of the first only that we speak in this paragraph , and the rest we shall handle anon . . that our cogitations , desires and affections are not known to the angels , unless they manifest themselves either by external signs , or effects , or be revealed from god ; andtheseways they may be known , but not otherwise ; for it is manifest that satan had darted it , or put it into the mind of judas to betray christ , yet had he so cunningly carried himself , that neither by any effect nor sign did the disciples know it until our saviour did reveal it unto them . so that the scriptures do plainly inform us of the truth in this particular , as , for what man knoweth the things of a man , save the spirit of man which is in him ? for this is only proper to god to search the heart , and to understand the cogitations , as saith the text : for thou only knowest the hearts of the children of men , he only knoweth them , and neither angels nor men : and though the heart be deceitful and desperately wicked , yet god doth search the heart , and try the reins . so that if the good angels do not know the cogitations , desires and affections of mens hearts , except god either reveal them unto them , or they be made manifest by signs and effects , much less must the bad angels know or understand them . . those things that are meerly contingent , and those which depend upon free will , cannot be known of the angels , unless they be revealed by god , as is manifest by the text. produce your cause , saith the lord , bring forth your strong idols , or diviners , saith the king of jacob. let them bring them forth , and shew us what shall happen : let them shew the former things what they be , that we may consider them , and know the later end of them , or declare us things for to come . shew the things that are to come hereafter , that we may know that ye are gods : yea , do good , or evil , that we may be dismayed , and behold it together . and as the good angels know not contingent things , or those that depend upon free will , much less do the faln angels understand them , as is manifest in these examples . the angel that was sent of god to warn joseph to take the child jesus , and fly into aegypt , did not of his own innate knowledge , either in it self , or in its cause ( as the schoolmen speak ) know that herod would seek the child to destroy him , because it was truly a contingent thing , and did only depend upon the free act of herods will , and therefore by divine goodness and providence it was revealed to the angel , thereby to preserve the life of the child , and to fulfil the scriptures . neither do the faln angels know future events that are contingent , or depend upon the free will of men , as is manifest in satans tempting and afflicting of job , which he intended to have been his destruction , and therefore did falsly divine and foretel that job would curse god to his face , but the event was not according to his lying conjecture , but to the manifestation of jobs faith and patience , and produced his glorious restoration . so the lying spirit in the mouth of ahabs prophets , did not know that ahab would go up to ramoth gilead , or that he should be slain there , but that god did reveal it unto him , and sent him forth with a powerful commission to prevail . so that all the predictions and divinations of the devil or his angels are nothing but lying guesses and uncertain conjectures ; for what can be expected from him who was a liar from the beginning , and the father of lies ? neither were his idol-priests , wizzards , diviners or prophets any better but meer conjecturers and lyars , as was most manifest in all those oracles that were amongst the grecians , which uttered nothing but cheats , lies , equivocations and ambiguous responsions . and those amongst the jews were no better , who took upon them to foretel and divine for others , but could not or did not foresee their own destruction , as is manifest in ahabs prophets slain by elijah , and the priests of baal slain by jehu , and therefore must all those needs be deceived that run to divining witches and wizzards , of which sort of couzeners we have too many . and if against this it be objected that the devils did know and confess that jesus was the son of god , and therefore if they could tell this that was so great a mystery , much more easily may they know other inferior things , and so may foretel future contingencies , to which we give this responsion . . we only affirm that devils did not know christ by their innate or inbred knowledge , but they might know him by the revelation of the father , and by the things that were written of him by the prophets , and by the observation of those things that were manifested at his birth , and shewed and done in his life time . . and it is manifest that god did not altogether intend to have him hidden from the knowledge of devils , because he ordered that the spirit should lead him into the wilderness , that he might be tempted , that his power and victory might be shown over the prince of darkness . and the end that the wisdom of god had in this , was that the devils to their greater terror and horror might know their conquerour , and by whose power they should be tormented and thrown into the abyss or bottomless pit , and this made them cry out saying , art thou come to torment us before the time , and also force us not into the abyss or deep . . the devils might know this because the angels had proclaimed his birth to the shepherds , and told them , that unto them was born that day , in the city of david , a saviour which was christ the lord : and they might know it from the appearing of the holy ghost in the form of a dove , and resting upon him , and by the voice which said from heaven , this is my beloved son , in whom i am well pleased . and they might know it by the conquest that christ had over the devil , and by their daily being cast out by the power of his word , and command , as by the finger of god. . the mysteries of salvation cannot be known unto the good angels , but by divine revelation , much less unto the bad ones , as witnesseth the text : for what man knoweth the things of a man , save the spirit of man which is in him ? even so the things of god knoweth no man , but the spirit of god. the mysteries therefore of salvation , as they have been decreed by himself in his eternal counsel , are not known unto the angels , but by the revelation of the spirit of god and the complement and fulfilling of his promises . so concerning the restauration or precise day and hour of the coming of christ , do not the angels in heaven know , though their knowledge be vast and great , and therefore much less those faln and rebellious angels that are chained in everlasting darkness , untill the judgment of the great day . . and as that which is not understood of the blessed and elect angels must needs be unknown unto the faln angels , so likewise there are many things known to the good angels , that are hidden or but conjectured at by the bad ones , as may be manifest in these instances . . the blessed angels know and see the face of the father in beatifical vision , as saith the text : take heed that ye offend not one of these little ones ; for i say unto you , that in heaven their angels do alwayes behold the face of my father , which is in heaven . upon which beza hath this note : loquitur more seculi hujus , ubi consistere in conspectu regis faciemque ejus perpetuò videre posse , signum est domesticae intimaeque familiaritatis . but the faln angels are totally deprived of this blessed vision , being cast forth of heaven , as saith the text. and the great dragon was cast out , that old serpent , called the devil and satan , which deceiveth the world : he was cast out into the earth , and his angels were cast out with him . and s. peter tells us , that god spared not the angels that sinned , but cast them down to hell , and delivered them into chains of darkness . . and as they have lost the vision and fruition of the mercies of god , so they have utterly lost the knowledge of his will , concerning his covenant of grace and mercy to the elect , for they are only ministring spirits sent forth to tempt to sin , to afflict and punish , and have still enough for the advancing of the kingdom of darkness , but have no knowledge of saving grace nor the mysteries of the gospel , but are all enemies and adversaries to god and the kingdom of christ , and goeth about seeking continually whom he may devour . but it is the blessed elect angels that are ministring spirits , sent forth for to minister to them , who shall be heirs of salvation . . the good angels have the blessed messages revealed unto them for the assisting and delivering of the godly . so an angel did comfort joshua , and another warned joseph to take the child jesus , and to fly into aegypt , thereby to preserve the childs life ; and an angel delivered the apostles forth of prison , and many such happy errands are made manifest unto them , and they imployed about them , of all which the faln angels are utterly ignorant , and they are concealed from them . . there are some things that the evil angels know of , which the blessed ones have no sensibility of , that is the knowledge of their own guilt , and the experimental sense of the loss of gods favour , love , grace and mercy . . the second thing that we proposed to handle , is , that the knowledge that the faln angels have is dark and confused , which is plain because they are reserved in chains under darkness , unto the judgment of the great day . now those that are kept or reserved in darkness , must of necessity have their knowledge dark , and consequently confused ; and he also that is the prince of darkness , and the father and author of the works of darkness , must needs like his children have his understanding darkned also . and therefore we will conclude this point with the opinion of s. augustine who speaking both of the angels that stood , and those that fell , saith thus : ante peccatum autem tam isti quam illi perfectè omnia intelligebant . accessit igitur istis propter peccatum aliquid tenebrarum . proindè etiam tenebrae appellantur , & in tenebris esse dicuntur , coelesti illa luce destituti , & in locum caliginosum praecipitati . ut indè intelligamus nonnihil tenebrarum naturali etiam illorum menti accessisse , in poenam admissipeccati in deum , deique filium . but we shall only here speak of their knowledge in reference to things acted in this elementary and sublunary world , and that in these particulars . . though they retain the same faculty of understanding that they had before their fall , of the generation , motion and mutation of natural things here below , yet is it much darkned , and far inferior to the knowledge of the good angels in natural things , the one sort living and abiding in light , and the other being shut up in darkness . . what knowledge soever they have by their natural faculties , or that they may be supposed to gain by acquisition , is by them gotten or learned for no other end , but for the hurt and destruction of mankind , and not as the good angels who make use of theirs for the benefit of those that shall be heirs of salvation . for as a good physician labours and studies to know the nature and virtues of animals , vegetables and minerals , and their parts and products , for the good and benefit of mankind , but a witch or poysoner laboureth to know their virtues thereby to destroy and kill ; even so do the evil angels , and not otherwise . . the knowledge of devils whether natural or acquisitive is spurious , erroneous , fallacious , deceitful and delusive , both in respect of themselves and others , for as saith the scripture : he was a murderer from the beginning , and abode not in the truth , because there is no truth in him . when he speaketh a lie , he speaketh of his own : for he is a liar , and the father of it . therefore saith learned rollock upon this very place : hoc est loqui ex ingenio suo , quod naturale est sibi facere ; suum enim & quod ex sese deprompsit , non autem quod aliundè accepit , profert . for as all the endeavours of the faln angels tend to the seduction and delusion of others , so are they , and were they the deceivers and deluders of themselves : for it is most manifest that their minds are so obcaecated and covered over with darkness , that although they be not altogether in general destitute of the knowledge of that which is just and unjust , good and evil , pious and impious , yet they do not acknowledge their own sin , as they ought , for they are so pertinacious in their sin and wickedness , that they do not attentively perpend and consider their own evil , and therefore are not truely sensible , or do understand that it is evil , and therefore are by the just judgment of god so absolutely obcaecated that they cannot acknowledge their own evil and sin . and as that knowledge they have is so darkned that they have deluded and deceived themselves , so all their knowledge in respect of others is erroneous , fallacious and lying , as the text witnesseth of antichrist : even he whose coming is after the working of satan , with all power and signs , and lying wonders : and with all deceiveableness of unrighteousness , in them that perish . and for this cause god shall send them strong delusions , that they should believe a lie . . in regard of the words , intentions and actions of wicked men they both know and may foretel much , because they are the authors and devisers of those evils and wicked thoughts ; as it was the devil that pushed on the scribes and pharisees to accuse and put christ to death , for it was their hour and the power of darkness , and it was satan that had darted it into the mind of judas iscariot to betray his master : and therefore the devils might probably ( if not certainly ) know that his death would be brought to pass ; so that they may easily foretel what themselves have projected and prepared instruments to accomplish . . the acquired knowledge of the faln angels must needs be great in regard of their vast multitudes and their being dispersed in this caliginous air or atmosphere , for the devil is called the prince of the air ( if that be literally to be understood ) and he compasseth the earth and walketh to and fro in it , and goeth about seeking whom he may devour , and therefore by their agility of body and celerity of motion may easily know what is done and spoken , and may so very quickly convey it one to another , and so may most readily communicate things that are acted or spoken at an incredible distance one from another ; but yet all this no further than divine providence will permit and allow of . . the witchmongers and others do attribute a kind of omnisciency to devils in respect of their acquired knowledge , which we by no means can allow them , and that for these reasons . . though it be granted that they do grow and increase in the knowledge of sin , evil , and wickedness , therewith to hurt , devour and destroy ; or gain more skill and craft to lie , cheat , delude and deceive ; yet that they either gain or gather any knowledge that is good , or for any good end , is absolutely false , for they abode not in the truth , neither are they lovers of truth , but are utter enemies to all good knowledge and verity . . that they may be masters of all the arts or wayes of deceit , lying , cheating and delusion , is no way to be denied ; but that they should ( as many suppose ) by reason of their longevity and duration , learn and be perfect in any or all of the good arts or sciences , is to me utterly incredible , because they are the corruptors of all , but the perfectors of none , else should they be the greatest philosophers in the world , which is false . and therefore most christian and pious was that sentence of that unjustly censured person paracelsus in these words : et licèt diabolus quidem plurima machinetur : hoc tamen cum omnibus suis legionibus praestare minimè potest , ut vel abjectam ollam frangat , nedum eandem faciat : multò is minùs quenquam occidere , aut jugulare potest , nisi id mandato , permissu jussuque ac vi divina faciat . the other main point that we undertake to handle in this chapter , is , touching the power of the faln angels , and that is to be considered in these three particulars : . in general in respect of their power , either in spiritual and moral things , or in things natural . . or in respect of spiritual and moral things in particular . . or in respect of physical and sublunary things . . and for the first it must of necessity be granted , that their power since their fall is much diminished , or at least restrained and chained and fettered up . for they becoming rebels against the almighty , and not keeping their first estate , but having left their own habitation , it was most agreeable to the wisdom and justice of god to take away from them the greatest part of that power and authority that he formerly had given them , and so to imprison and chain them up , that they might never be able to attempt or perform the like rebellion again ; otherwise the almighty should not have used that wisdom that is ordinary with earthly princes , who haveing overcome those that rebelled against them , do not only disarm them , but also confine or imprison them . and to this very thing do the scriptures allude , when they say , that they are delivered into chains of darkness , and that they are reserved in everlasting chains under darkness unto the judgment of the great day . so that though the devils still retain their cruel , wicked and devouring will and mind ; yet they are but like the lyon within the bars of iron , or bajazet in the cage of iron led about by tamberlan , and so though they be never so cruelly bent to do mischief , yet they are under the chains and cooped up in the grates of darkness , and kept in everlasting chains that they are never able to break or unloose . and though he be called the god of this world and the prince of it , yet that is not to be understood , that he is the prince and ruler of the creatures of the world , or that he giveth riches , health , honour or the like , for those are the gift of god only and not of the devil ; but he is the god and prince of the evil and wickedness that is in the world , for in that , and by that , he reigneth and ruleth ; and to this purpose saith rollock : damnatio est satanae , qui peccati author est . nam vit a hujus mundi est secundum principem cui potestas est aeris , &c. dicitur autem princeps hujus mundi , quia per peccatum , & mortem regnat in mundo : ut enim teste paulo , regnum dei positum est in justitiâ , & pace , & gaudio per spiritum sanctum , sic regnum satanae positum est in injustitia , & morte . unde ipse propter peccatum per quod regnat , dicitur rector tenebrarum . propter mortem per quam regnat , dicitur imperium mortis habere . and upon this place st. augustin saith thus : nunc princeps hujus mundi ejicietur foras , absit ut diabolum principem mundi it a dictum existimemus , ut eum coeli & terrae dominari posse credamus : sed mundus appellatur in malis hominibus , qui toto orbe terrarum diffusisunt . sic ergò dictum est : princeps hujus mundi , id est princeps malor um hominum qui habitant in mundo . appellatur etiam mundus in bonis , qui similiter per totum orbem terrarum diffusi sunt : ideò dicit apostolus , deus erat in christo mundum reconcilians sibi : hi sunt ex quorum cordibus principes mundi ejicientur foras . and whereas also satan is called the prince of the power of the air , that , worketh in the children of disobedience , it is not literally so to be understood , as though he had the natural power of ruling the air , and causing of winds , hail , snow , frost , rain , thunder and lightning , for these are all ordered according to the will of divine providence and the causes that he hath established in the elements : so david speaking of the heavens , the earth , and the elements , doth conclude thus ; they continue this day according to thine ordinances , for all thy servants : and it is he that ordereth all these , as saith the text : who covereth the heavens with clouds , who prepareth rain for the earth , who maketh grass to grow upon the mountains . he giveth snow like wool , he scattereth the hoary frost like ashes . he casteth forth his ice like morsels : who can stand before his cold ? he sendeth forth his word , and melteth them : he causeth his wind to blow , and the waters flow . and all these fulfil the will and command of god , and not the will of the faln angels ; for the text saith : fire and hail , snow and vapour , stormy wind fulfilling his word ; so that if they have any thing to do in the sublunary changes or motions of meteors , it is but only as instrumental and organical causes , working meerly as they are ordered and acted by the first cause that worketh all in all , as the christian philosopher doctor fludd hath most learnedly proved in his treatise of cosmical meteors , which i seriously commend to those that desire full satisfaction in this particular . but the devil is chiefly called the prince of the power of the air , because he is the proud , high , airy and spiritual prince and ruler of wickedness in high or super-coelestial places , by which proud , airy , and spiritual wickedness , he worketh in the children of disobedience . for we wrestle not against flesh and blood , but against principalities , against powers , against the rulers of the darkness of this world , against spiritual wickedness in high places , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . upon which learned beza saith thus : homine● quorum fragilis & caduca est natura , cui opponuntur versutiae spirituales , infinitis partibus potentiores . and again , i st a nomina tribuit angelis malis , propter effectus , non quod eos suâ vi possint praestare , sed quia illis deus laxat habenas . and therefore s. chrysostom upon this place saith thus : mundi verò dominos eos vocat , non quod mundum gubernent , sed solet scriptura malos actus hunc mundum vocare , ut quando christus dicit , vos non estis ex hoc mundo quemadmodum ego non sum ex mundo . . to consider their power in spiritual and moral things particularly , we shall find they have no power in some things , but by their fall have utterly lost it , as is apparent in these few points . . they have lost that freedom of will that they had by creation , and were partakers of before they fell , and agreeable to this is the thesis of learned zanchy , which is this : that all devils have so far their wills made obstinate in sins , the hatred of god , christ , and of mankind , that from this evil they cannot will to repent , and thereby be saved ; and this he thus proveth . . because in the scriptures they are called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for they are now become such , that they cannot be changed from their malice and wickedness ; because it is become natural unto them . . from whence it is manifest , that the whole time since their fall , never yet any of them hath given any sign of resipiscence . . if they could repent and believe in christ , then for them and their sins christ also should have died ; for he saith , that he prayed for those that were to believe in him ; but they neither believe in him , neither did he die for them . . but the chief cause of their impenitency is the just judgment of god , that hath given them up to hardness of heart , because they sinned knowingly and wilfully against the truth . and this point is sufficiently proved by thomas aquinas , the rest of the schoolmen and many others . . so that as they have lost freedom of will , so they cannot at all will or act to be saved , or to repent . . and as they cannot will or act to repent or be saved , so the whole acts of their wills are evil , malicious and wicked , being liars and murtherers from the beginning . . the third is to consider their power in sublunary and elementary things which is the most pertinent to our present purpose , it being the thing that some have magnified even to a kind of omnipotency , and therefore we must the more narrowly ventilate and examine it , which we shall do in this order . . how great soever the power of the faln angels may be supposed to be , yet neither in knowlege can they be deemed to be omniscient , or in power to be omnipotent , because they are created beings , circumscribed , limited and finite , and consequently can perform no act that necessarily must require an omnipotent power , and so can neither create things de novo , annihilate or transubstantiate any creature or substance , or pervert or put forth of order , the things that god by creation , decree and providence hath set into their certain orders of generation , alteration and corruption . . how great soever their power may be supposed to be , yet rationally it must be taken for a truth , that they have not the same power that they had before their fall . for as zanchy saith : certum est enim in universum , & in genere , hac etiam in parte illos punitos fuisse , ut non possint quicquid poterant , cum boni essent , nec etiam quicquid nunc velint . because the holy ghost beareth witness , that they are bound in chains , and that satan begged leave of god to invade job , that they fought with the good angels , but were overcome , and that they may be so resisted of believing men that they may be overthrown . ac vae nobis , nisi potentia daemonum infirmata esset , & à domino comprimeretur , & compesceretur . . and what power soever be granted to the faln angels , yet it is by the opinion of all the learned , restrained only to these sublunary and inferior bodies , and that they have neither power by creation or ordination , to work upon , move , or alter things that are angelical , celestial , ethereal and superior , but only are chained in this caliginous atmosphere , and impure air . for it is manifest , that superior bodies work upon those that are inferior , but not on the contrary , neither have we any examples that can prove that they do operate upon celestial bodies , and so their power ( how great soever some may suppose it to be ) is only restrained to these inferior sublunary things . . the operations and actions performed by the faln angels , may be considered , either in the simple respect of their natural and created power , and this how great soever it was before their fall , is not only lessened , but that which remains , is limited and restrained with the adamantine chains of the decree of divine providence : or in respect of what power they may have superadded by god , when they are commissionated and sent by god to effect some particular actions , as for example , moses and aaron had but the ordinary strength and power that was common to other men , before they were sent upon the message to pharaoh , and made instruments to deliver the israelites , for then were they armed and indowed with the power of working great and stupendious miracles . so it cannot rationally be imagined that the two angels that were sent as instruments to destroy sodom and gomorrha , did or could of their own proper , individual and created power , bring down fire and brimstone from heaven to burn those two cities , but that it was brought to pass by the power of the almighty , as granted and given to them for that judgment only , and not by that ordinary power that they could always exercise , for the text saith : then the lord rained upon sodom , and upon gomorrha brimstome and fire from the lord forth of heaven . neither can it rationally be supposed that one angel hath by his created power , that ability , that he can slay in one night an hundred fourscore , and five thousand , as it is written the angel did in the camp of the assyrians , but that it was brought to pass by the power of jehovah superadded unto him , to work the great deliverance of hezekiah and his people . upon which place the learned expositor john calvin saith thus : solus quidem dominus satis per se potest , ac certè solus nos servat : angeli enim , manus quodammodo sunt ipsius : unde etiam virtutes & potestates vocantur . interim haec vis soli deo tribuenda , cujus organa tantummodò sunt angeli , ne in superstitionem incidamus . from whence we may note these two things . . that even devils are but the organs and instruments by which god accomplisheth his will , and executeth his wrath and justice , and so are but as tormenters and executioners to act no more than what they are appointed and commanded to do . . we may observe that in times past they had large commissions given and great power superadded to perform great wonders for the destruction of the wicked , which was done for great and extraordinary ends , such as in these days the lord doth seldom or never use , and therefore there can be no reason now shewed why devils should have any extraordinary power added unto them in working strange feats for witches and sorcerers . . it will much conduce to the clearing of this point of the power of devils to examine into what place they are faln , or since their rebellion into what prison they are shut , and this we shall give in the thesis of learned zanchy who saith thus : all the evil angels were thrust down from heaven , into places that are below the celestial orbs , to wit into this air , and below , as it were into a caliginous prison , where they are reserved unto the universal judgment as bound with chains . and this is plain from the words of s. peter , who saith : for if god spared not the angels that sinned , but cast them down to hell , and delivered them into chains of darkness to be reserved unto judgment . to which accordeth that of jude : and the angels that kept not their first estate , but left their own habitation , he hath reserved in everlasting chains under darkness , unto the judgment of the great day . for as learned musculus tells us : decet christianum hominem ea modestia , & cautio , ut nihil affirmet , nec si quis alius affirmaverit , inconsideratè recipiat , quod non certo veritatis testimonio è sacris literis desumpto , confirmari queat . to this we shall only add what the acute and learned theologue amesius notes upon this place of peter , which in english is this : in general ( he saith ) we are taught , that they did not keep their first estate , that is , they did forsake righteousness and that station in which they were placed of god , and afterwards they have exercised from the beginning , envy , lies and murther against men. also ( he saith ) we are taught , that they were a great number that were partakers of this defection , and therefore the apostle speaketh in the plural number . . they are said to be thrust down in tartarum into hell by reason of the commutation of estate and condition , because that from a most high condition , which they received by creation , they were cast down to an estate most low . . by reason of commutation of place , because they were thrust down from a place of beatitude , where they were conversant about the throne of god with the rest of the angels , into an inferiour place subject to sin and misery . but that this place is in the lowest parts of the earth , as the papists do hold , cannot be made forth from the scriptures , but rather the contrary , for they are said to be conversant , and to rule in the air , and to walk to and fro in the earth seeking the subversion of men. this at the least is manifest from the scriptures , and ought to satisfie those that are not too curious . . that they suffer a great change of estate and condition . . that they are excluded and shut out from their first habitation . . that they are in such a place where they suffer both the pain of loss and of sense . they are said to be delivered over to darkness , partly in respect of sin , and partly in respect of misery ; for darkness in scripture doth denote both : and they are said to be delivered in chains , by a metaphor taken from facinorous persons , that are condemned and kept bound in prison with chains , and the chains are these . . obfirmation or obduration in sins . . an utter despair of any freedom or deliverance . . a terrible expectation of extream misery , and an horrid fear of being cast into the abysse or deep . . the providence of god which continually watches over their custody , imprisonment , and punishment . they are said to be reserved to damnation , because they are so bound up in these evils and miseries , that they never can escape ; and yet these are but the beginnings only of their miseries , for they are hereafter to go into that everlasting fire , that is prepared for the devil , and his angels . . though the devils be said to be reserved in everlasting chains of darkness , yet are they said sometimes to be loosed , and to go to and fro in the earth , and to walk up and down in it , and that satan doth like a roaring lion walk about seeking whom he may devour . which must be understood ( as we have shewed before ) that in respect of his evil will , malice and envy , he seeketh and desireth the overthrow of all mankind , but yet is so restrained that he doth but act , what , where , when and so far only as god doth limit and order him . for though it be usually said that god doth permit him , yet it cannot be understood as a bare and nude permission , as though god should suffer him to go so loose and at liberty , that he may exert and exercise his power to the uttermost , for then all the godly should be destroyed both in souls and bodies , and god should only sit by as a bare spectator , not as an orderer , ruler and governour , even as though an hungry fierce lion that had been chained up in a grate , should be let loose to rage and run where he would , and to kill and devour what he could , and thus the witchmongers do suppose of him , which is false and contrary to the testimony of gods word . but when the almighty maketh use of satan or his angels , they are only so let loose that he hath a hook in their nostrils , and their necks in a chain , that they can act no more nor no further than he ordereth , and gives them leave to accomplish , and thus are they limited not only by his irresistible will and decree , but they are also watched over and ruled by the good angels that are as it were their keepers and overseers . so when the devil is used as an instrument to afflict holy job , he is first let loose to afflict him in his children and goods , but not to touch his body ; and the second time he hath leave and power given him to lay his hand upon jobs body , but not to take away his life : which do plainly shew , that he is not only and barely suffered to do what he will , but hath his limits set how far he shall act , and no farther . and when god maketh use of him for the punishment of the wicked , he giveth him power , and ordereth him how far to act or prevail . as in the case of the lying spirit in the mouth of ahabs prophets , the evil spirit is sent forth with this commission , and god said thou shalt perswade him and prevail also : go forth and do so . by which it is manifest that he prevaileth more by the virtue of gods command and commission , than by his own proper created power . . it is manifest that as the good angels are the ministers of god for the salvation of mankind , so the evil angels are ministring spirits only seeking the destruction and damnation of men ; and though god doth use the ministry of these that are evil and have an evil will , yet he useth them well , and to good ends , that is , as the executioners of his justice to chasten the godly , and to restrain , or destroy the wicked . therefore god and the devil do not afflict , tempt or do any other thing for the same ends ; for god acteth to prove , preserve , and stir up to goodness , but the devil acteth to bring into sin and evil , to destroy and to bring to despair , as is manifest in the history of job . and therefore here we may consider the several ways wherein god useth the evil angels as his instruments , and that is in these particulars . . god useth him generally for temptation both of the good and the bad ; so he tempted david , christ and the disciples , for satan had desired to sift them as wheat , and therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the tempter : and these temptations are internal and spiritual , for we fight not against flesh and blood , but against spiritual wickedness in high places . and in these as far as concerneth the faithful , he acteth but only as god permitteth or ordereth him , as is plain in the case of david , where one text saith , jehovah moved david to number the people , and in another place , and satan stood up , and moved david to number the people : where it is to be noted that god did it as the director and orderer , and satan performed it as his instrument and servant . and the apostle telleth us ; that god is faithful , and would not suffer the believing corinthians to be tempted above what they were able , but would with the temptation also make a way to escape , that they might be able to bear it . . god maketh use of him for the chastisement and affliction of the godly , as is most manifest in that of job ; but this only so far as he is limited , ordered and commanded from god and no further . . when satan as a tormenting or punishing instrument is used of god , he hath his commission given him how far only he shall act and proceed , beyond which he cannot go one hairs breadth , as is manifest in the case of ahab and the gadarens swine , so that we may conclude this with the learned aphorism of piscator in these words : etsi autem satan seu diabolus cu● suis angelis deo & filiis dei adversatur quantum in ipso est , nimirùm voluntate & conatu : non tamen effectu ; ita nimirum ut vel fidelibus perniciem afferre , vel quicquam efficere possit quod deus nolit . deus enim illum potentiae suae fraeno vinctum constrictumq tenet : ut ea modò exequatur quae ei divinitùs mandata , aut concessa fuerint . . lastly , we shall now examine the particulars wherein learned zanchy doth acknowledge the faln angels to have power over our and other sublunary bodies , and they are principally these . . upon the supposition granted that the faln angels have permission , he holdeth that by their own proper created natural power , they can as they please move in place : as to lift a body up from the earth on high , and then to let it fall or throw it down to the earth ; that they can transfer or carry a body from one city to another in a very short space of time : lastly , that they can move and agitate bodies with every kind of local motion that none can resist them . and that therefore all those strange transportations of witches in the air into forraign and far distant places ( he holdeth ) need not be thought strange or impossible , and that they may be done with great celerity , and in a short time . and this he thinketh he proveth by the example of philip , who when he had instructed the eunuch in the faith and baptized him , was caught away by the spirit of the lord , that the eunuch saw him no more , and that he was found at azotus . upon which we must make these animadversions . . that upon the supposition or ground that faln angels are simply and meerly incorporeal , this must be false , for then they cannot move in place , nor agitate any bodies , as we have sufficiently proved before . . and though upon the supposition that they are corporeal , they may move in place , and may move and agitate other bodies , yet that must be understood in a proportionable measure , according to their power and strength , and not in an infinite , or indefinite respect ; for though one devil may be supposed to move or lift up that which would load an horse , yet it will not follow that he can move or lift up as much as would load a ship of a thousand tun ; and though one devil might remove a mill-stone by his own created power , yet it will not follow that he can remove the greatest mountain that is to be found . . and whatsoever motion devils may have here in the air , or power to remove and agitate bodies , yet the least of these cannot be performed but by licence and permission from god , which licence and permission is always for ends agreeable to his wisdom and justice ; but for god to license or permit devils to appear to witches in the shape of cats , dogs , squirrels or the like , to the end to suck upon their bodies or to have carnal copulation with them , or to transport them in the air to places far distant , to dance , revel , feast and to do homage to the devil ( as the witchmongers alledge ) is for so impure , filthy , horrid and abominable ends , as can no way agree with the wisdom or justice of the almighty , and therefore must needs be false and frivolous . . and that which the faln angels are in the scriptures recorded to have performed , may be considered , whether they accomplished those things by their own created power , or by the power of god granted to them when they are sent forth to perform such or such an act : for as it may not be rationally granted that the two angels that were instruments for the destroying of sodom and gomorrha did bring down fire and brimstone from heaven by their own created power , nor that the destroying angel in egypt did in one night kill all the first-born by his own power , but by the power of the almighty granted unto him in that mission ; so it is not rational to suppose , that although satan might by internal motions and spiritual temptations prevail with the sabaeans and chaldaeans who were his vassals , wherein he could work what he would , to take away the oxen , asses and camels of job , and to slay his servants : though ( i say ) he might do this by his created power ; yet that he should bring fire from heaven to destroy the sheep , or that he by his created power could raise such a wind , as could blow down the house in which the sons and daughters of job were , and slay them , is not probable , but that it was performed by that assisting power that was granted him of god , to effect that affliction upon job , that god had determined for the trial and manifestation of his faith and patience , which cannot in any reason be said to be done by devils in their transactions with witches , and therefore must needs be fables and chimeras . . and whereas he addeth that the devils can perform all kind of motions with natural bodies , and that none can resist them , it is too large by far ; for by that rule they might shake and remove the earth , which they cannot do , for it abideth firm according to gods appointment in the creation : and it is absurd to think that the superior and good angels cannot resist them , who have far greater force and might than the faln angels have . . and whereas he would prove the power of devils by that of the spirit of the lord conveying of philip from the ethiopian eunuch , which supposing it to be a good angel , it must likewise be granted to be furnished from god to have that power to carry him away , and doth not necessarily conclude that the angel did it by its proper created power : neither is the consequence good , to argue that what a good angel may do , that therefore a bad one may do the same or the like , for their powers and strength are not equal , the one retaining what he had by creation , the other losing much by reason of his rebellion and fall ; as an outlawed person hath not in a civil respect the same power that another person hath that is under a legal capacity , and as a prisoner that is loaden with chains , gives and fetters , can neither walk , leap , or run so fast , as he that hath none , no more can the fettered devils move with that agility and celerity that the good angels can do that have no fetters nor chains at all . . a second kind of actions that he assigneth unto devils is , that they cannot only move bodies locally , but also can alter them diverse and sundry ways , as to make hot things of cold , and so on the contrary , white things of black , and black of white , and can make of fair things deformed ones , and so on the contrary , and can make sound bodies sick , and sick bodies sound , affecting them with various qualities . but these particulars he leaves altogether without proof , except one text in these words : and he cried with a loud voice unto the four angels to whom it was given to hurt the earth and the seas . from whence we shall observe these things . . it is granted that god doth make use of evil angels to punish the wicked , and to chastise and afflict the godly , and in the effecting of these things that they have a power given them to hurt the earth and the sea and things therein , as to bring tempests , thunder , lightning , plague , dearth , drought and the like ; but that in the effecting these things , they have a dative power above what they had in creation , and that they are commissioned and sent by god upon purpose to fulfil and effect these things , and so are as the organs and instruments to perform the will of god in his justice , and are always for such ends as tend to the glory of the creator : but for devils to be sent to play such ludicrous , filthy and wicked tricks with witches , as is commonly affirmed , suits not at all with the wisdom and justice or glory of god , neither have we any such examples in holy writ , no further , but that devils only are gods executioners or hangmen . . it doth no where appear that the devils can alter , or change the shape or qualities of things at his own will and pleasure , but the contrary is manifest in the priests of baal in the time of elijah upon the mount carmel , where their idols or gods were to shew their power by firing the sacrifice , a thing which if satan could have done for them with all his power , it had been most advantagious for his kingdom ; but it is evident that he neither did nor could procure as much fire as would burn the sacrifice , though earnestly called upon by his best servants the idolatrous priests . but thou wilt say , his power was then restrained and withholden at that time from effecting any such thing . well , grant it were so , what was the end that god used that restriction upon him at that time for ? was it not because god would not contribute to magnifie the devils kingdom ? nor to suffer him any longer to deceive his people ? but to discover the weakness of his power , who is not able of his own created power , to bring forth fire where there is none , not able to break a paper window , unless he have leave and power given him from god. and therefore much less can , for the magnifying of his own power , and to dishonour the creator , appear as a cat , dog , squirrel or the like to witches , suck upon their bodies , have carnal copulation with them , or transport them in the air , for this were to advance his credit too much , and utterly derogatory to the glory of god. . concerning satans being an instrument and means to bring and cause diseases , it may be considered these two ways . . in an ordinary way he seduceth and draweth men to gluttony and drunkenness , by which way of i●gurgitation and excess they draw and contract to themselves diverse diseases , as coughs , catarrhs , dropsies , scorbutick distempers and the like . others he draweth to insatiable lust and concupiscence , that thereby they fall into the lues venereae , and the whole troop of those dire and horrid symptomes that accompany it , whereby men and women undergo great misery , pains , sickness , and sometimes death . sometimes he pusheth men on so far in malice , wrath , choler and passion , and many other such like ways , that they wound , lame and sometimes kill one another ; and in this sense he may be said to cause diseases diverse ways . . but there is another way more extraordinary wherein as an instrument he may be said to cause diseases and sometimes death , as in that case of davids numbring of the people , where there died of the pestilence seventy thousand , and though this pestilence was sent by jehovah , yet was a destroying angel the instrument and minister in the execution of it , for the text saith : and when the angel of the lord stretched forth his hand upon jerusalem to destroy it , the lord repented him of the evil , and said to the angel that destroyed the people , it is enough : now stay thy hand . and herod for assuming to himself that honour that was only proper to god , was immediately smitten by the angel of the lord , and was eaten up of worms , and gave up the ghost . and the psalmist saith : he cast upon them the fierceness of his anger , wrath , indignation and trouble by sending evil angels among them , the hebrew giveth it , the emission or sending out of evil angels . from whence it is manifest that evil angels are the organs and instruments of gods wrath , and as ministers cause plague , pestilence and other diseases . . thirdly , there is another great question whether or not the devil by his vassals , to wit , sorcerers and witches doth not cause diseases and death , as is believed by those vomiting up of strange things exceeding the bigness of the gullet to get either up or down , of which we shall speak largely where we handle the opinion of van helmont concerning the actions of witches : here only we shall say thus much , that the devil is author and causer of that hatred , malice , revenge and envy , that is often abounding in those that are accounted witches , which desire of revenge doth stimulate them to seek for all means by which they may accomplish their intended wickedness , and so they learn all the wicked and secret wayes of hurting , poysoning & killing , but yet we affirm , that what evil soever they perform , it is by causes and means that work naturally , and so the evil is only in the use and application , and not in the efficients or means . and whereas he holdeth that devils as they can cause diseases , so they can cure them and take them away , we must crave to be excused if we cannot subscribe to his opinion , and that for these reasons . . because of their causing of diseases we have sufficient evidence in the scriptures , but of their curing of any , we have not any mention at all ; and though some will think this but weak because it is negative , yet it is not probable , but as it expresseth the one fully , so it would have given some hint of the other , if there had been any such matter . . but the scriptures do inform us , that the gift of healing or curing diseases , is not in the power of devils by their creation , much less since as a gift bestowed upon them , but floweth solely from god by the ministry of good angels , of whom raphael ( that is , the medicine or health of god ) is the chief . and that it is reckoned amongst the gifts of the holy ghost is most plain : for to one is given by the spirit the word of wisdom , to another the word of knowledge by the same spirit . to another saith by the same spirit : to another the gifts of healing by the same spirit ; but these gifts of healing are not given to devils , but to the chosen ones of god. and the psalmist where he is speaking how god afflicted and brought low the people of israel by reason of their sins , saith : their soul abhorred all manner of meat , and they drew near unto the gates of death , but he sent his word and healed them . and god declareth , that if his people israel would keep his statutes , he would bring none of those diseases upon them that he had threatned , for ( he saith ) i am the lord that healeth thee , and this he doth by the ministry of good angels , or by natural means , and not by devils . . that devils are no causers or instruments in curing diseases is manifest , because that were to make him act contrary to his original destination after his fall , wherein in his own propriety , he is a murderer from the beginning , and that both of souls and bodies , and never did , nor doth any good to mankind , either spiritual or natural , either real or apparent ; for that were to act contrary to his will , nature and disposition , and contrary to the ordinance and appointment of god who hath created the destroyer to destroy . therefore-satan after his fall was not ordained of god to be an healer , preserver , or sanator of diseases , but to be a destroyer , a wounder and murderer ; for his nature is be come so wicked and malignant , that his whole endeavour is the destruction of mankind , both in souls and bodies , and so no healer , no not of the least infirmity . . but he is that grand impostor , that by lying , cheating and delusion , laboureth to make his vassals and others believe that he can cure and heal diseases , when he can do no such thing , and therefore hath and still doth amongst the pagans , by the wicked priests his slaves , make the people believe , that if the sick persons be brought before their idols , and there worship and pray , that they shall be cured , when there is not any jot performed in the way of sanation , but what is by natural means , fancy , and imagination , or what is pretended to be done so , by cheating , counterfeiting and imposture . and the very same thing is practised by the papists unto this day , in the pretence of their false and lying miracles , fathered upon their saints and images , which are nothing else but lying cheats and impostures , as we shall fully make manifest hereafter . . the devil internally deludeth the minds of men , in making them believe , that pictures , charms , amulets , and such other inefficacious and ridiculous means , have power to cure these and these diseases , when indeed they are meerly inoperative , and effect nothing at all ; but yet the witchmongers will needs have them to be media operativa , when they are utterly inefficacious , and are only means of seduction and delusion , to alter , change , or fortifie the imagination , by which alone the cures ( if any such be effected ) are brought to pass , and not by any power of the devil at all ; and he operateth nothing at all in them , except a mental and internal delusion , in making the witchmongers and others believe , that those things are wrought by a diabolical power , which are only performed by the force of imagination , and a natural agency and virtue . . again , where there are many occult and wonderful effects wrought by natural causes and agents , as by appensions of vegetables , animals , or their parts , and minerals , by magnetism , as the hoplochrism , sympathetic powder , by transplantation and many other very abstruse and secret wayes and means , the devil laboureth to take away the glory of these sanative effects , both from god and his instrument which is nature , and to have it ascribed ▪ unto himself ; and in this the witchmongers do him no small service , in giving that power and honour unto the most wicked and wr●hed of all gods creatures , that is only due to the creator , and to his instrument nature . and to conclude this , i cannot but repeat that excellent and christian sentence of helmont : pigritiae saltem enim immensae inventum fuit , omnia in diabolum retulisse quae non capimus . . a third kind of power that he ascribeth unto devils , is their changing and transmuting of bodies ; which is either in regard of substantial transformations , or of those that are but in the external figure or shape , or in the qualities , accidents and adjuncts only . of real transubstantiations , after a long dispute , he granteth , that they cannot be brought to pass but by a divine and omnipotent power , which we have sufficiently proved before , and therefore shall forbear to say any further of it here . and for what other portents , prodigies , or lying wonders he can perform , we shall here examine and discuss them to the full in this order . . we shall pass by what may be thought of the strange feats the magicians of pharaoh , or simon magus did perform , as fully examined and concluded before , and shall give those texts of scripture that mention the signs and wonders that antichrist and false prophets , that are satans instruments , can or do work , and they are these . if there arise among you a prophet ; or a dreamer of dreams , and giveth thee a sign , or a wonder : and the sign or the wonder come to pass , whereof he spake unto thee , saying , let us go after other gods ( which thou hast not known ) and let us serve them : thou shalt not hearken unto the words of that prophet , or that dreamer of dreams : for the lord your god proveth you , to know whether you love the lord your god with all your heart , and with all your soul. and that prophet , or dreamer of dreams , shall be put to death , because he hath spoken to turn you away from the lord your god. — another place is this : but the prophet which shall presume to speak a word in my name , which i have not commanded him to speak , or that shall speak in the name of other gods , even that prophet shall die . and if thou say in thine heart , how shall we know the word which the lord hath not spoken ? when a prophet speaketh in the name of the lord , if the thing follow not , nor come to pass , that is the thing which the lord hath not spoken , but the prophet hath spoken it presumptuously : thou shalt not be afraid of him . from whence we may take these observations . . that we may know he is a false prophet , that speaketh a thing in the name of the lord , if the thing do not come to pass : but yet this must be understood with limitation , where god sendeth a message by a true prophet , where the thing is spoken positively , but the condition is concealed , and not expressed , as in the message of jonah to nineveh : yet forty days , and nineveh shall be overthrown : which was intended if they repented not , but implicitely was understood ( as the event shewed ) if they did repent , the lord would spare them : of which learned d r stillingfleet hath this proposition : comminations of judgments to come do not in themselves speak the absolute futurity of the event , but do only declare what the persons to whom they are made are to expect , and what shall certainly come to pass , unless god by his mercy interpose between the threatning and the event . so that comminations do speak only the debitum poenae , and the necessary obligation to punishment ; but therein god doth not bind up himself as he doth in absolute promises ; the reason is , because comminations confer no right to any , which absolute promises do , and therefore god is not bound to necessary performance of what he threatens . . that there are those that do foretel , or shew signs and wonders , that do come to pass , and yet those that foretel them are false prophets , because sometimes god sendeth false prophets with power to work signs and wonders , thereby to try his people , whether or no they will cleave unto him with all their hearts and souls , or turn to other strange gods , or idols ; and this is ordered by the providence of god for the trial of the faithful , as was in the case of job . but though these may be great signs and wonders to amaze and amuse men , and likewise come to pass , yet are they no true miracles , but are distinguished in this , that true miracles are alwayes for the establishing and confirmation of the true doctrine and worship of christ , but the other are lying wonders , wrought only to try the godly , or for the deluding and punishing of those that received not the knowledge of the truth . and though there are , and may be signs and wonders that are wrought by antichrist and false prophets , by and in the power of satan , yet these are all ordered by the wisdom and providence of the almighty , and satan is no more but an organ and instrument in the performance of them . there are two other remarkable places of scripture concerning the devils power in working signs and wonders , the first of which is this : for there shall arise false christs and false prophets , and shall shew great signs and wonders , insomuch that ( if it were possible ) they shall deceive the very elect . the other is this : even him whose coming is after the working of satan , with all power , and signs , and lying wonders : and with all deceiveableness of unrighteousness , in them that perish ; because they received not the love of the truth , that they might be saved . and for this cause god shall send them strong delusion , that they should believe a lie . that they all might be damned , who believed not the truth , but had pleasure in unrighteousness . from whence we may take these remarkable observations . . though there arise false christs , and false prophets , and even the antichrist himself , working after the power of satan , with signs and lying wonders ; yet though satan be the organ and instrument in performing these lying wonders , god is the author and efficient cause that doth inflict them , because they are mala poenae , and come not by a bare permissive power , but are inflicted by him as punishments upon the wicked , even those that received not the love of the truth , and therefore these lying wonders cannot possibly deceive the elect , but prove all deceiveableness of unrighteousness in them that perish ; and the reason why they are thus punished with the deceits and delusions of satan , is because they received not the love of the truth , and therefore god doth send such strong delusion , that they might believe a lie , and this he doth rightly and justly , that as beza notes , ita tamen ut soli increduli sint illius fraude perituri . upon which place learned rollock tells us this : we are ( he saith ) to observe that antichrist is nothing else , but gods executioner by whom he punisheth those , by his just judgment , who have not received the love of the truth , but have contemned the gospel : which is so far forth true , that if there had not been , and now were a contempt of the truth , then altogether antichrist had not been , that is , the executioner had not been , whom god sendeth to execute his just judgment upon those that despise the truth of his gospel . so that it is manifest that god doth make a just , and good use of the very malice , and lying nature of devils , in punishing those that did not receive the love of the truth , but deceiving them by strong delusions that they might believe a lie ; and this he doth as sent and commanded of god , and so cannot go one jot further than his commission , or as far as he is limited by god. . we may observe that how great soever these signs and wonders be , yet they are but lying ones , both in regard of the end for which they are done , and in respect of their substance . and therefore how great soever the signs and wonders be that evil angels do perform , yet they are totally different from true miracles , those being alwayes wrought for the confirming of the true doctrine and worship of god , but these have their end only to establish false doctrine , lies and erroneous opinions , or idolatrous worships . so they differ in their substance , for those miracles that god sheweth for the confirmation of his truth , are alwayes true and real , being against and above the whole power and course of nature , but those wonders wrought by satan are but delusions , cheats , juglings and impostures , which though they may seem strange to those that are ignorant of their causes , yet do but all arise from natural causes , or from artificial cunning , confederacy and the like . and therefore we may conclude that what miracles soever are wrought by a divine power , tend to the overthrow of satans power in the world , but all false miracles are wrought to uphold the power of satans kingdom in the world , and following delusions , lies and false doctrines . . therefore what signs and wonders soever satan doth work , they are no real and true miracles , for as dr. stillingfleet saith : god alone can really alter the course of nature . i speak not ( he saith ) of such things which are apt to raise admiration in us , because of our unacquaintedness with the causes of them , or manner of their production , which are thence called wonders ; much less of meer juggles and impostures , whereby the eyes of men are deceived ; but i speak of such things as are in themselves either contrary to , or above the course of nature , i. e. that order which is established in the universe . and this cannot be altered by any diabolical power , but only by that which is divine and omnipotent , which never doth it but for considerable ends and important causes , as may be manifest from these unshaken grounds . . that devils can work no true miracles is manifest from the definition of a miracle which is this : verum miraculum est opus , quod fit praeter , & contra naturam & secundas causas , cujus nulla physica ratio potest reddi . but satan cannot alter or change the order and course of nature . therefore satan cannot work or effect a true miracle . the proposition may be illustrated by an induction made of many great miracles , of which there is mention made in the old and new testament , all which are of that sort , that are repugnant to the order and course of nature , and of which no natural or physical reason can be rendered and given . such were the taking of enoch and elias into heaven , the conserving of noah and his family in the ark , the confusion of tongues at the building of babel , the fecundity of sarah being old and barren , the passage of the children of israel over the red sea and over jordan , the standing still of the sun in the battel of joshuah , its going back in the dial of ahaz , its eclipse at our saviours suffering , the preservation of daniel in the den of the lions , and of the three companions of daniel in the fiery furnace , the preserving jonas in the belly of the whale , the raising up of the dead , and the curing of the man born blind , and all the rest of those most true and wonderful miracles wrought by our blessed saviour and his apostles . . the assumption of the syllogism is thus proved . it is the part of the same power to change the order of nature , and to create things that were not existent , and so the mutation of the order of nature is a certain kind of new creation . but satan hath not power , by which he can create things that as yet had no existence , as all persons of reason must needs confess . from whence it must follow that satan hath not power to change the order of nature , and consequently that he cannot work true and real miracles . . the working of true miracles is only a proper attribute of god , and incommunicable to any creaturely power , for the text saith : blessed be the lord god , the god of israel , who only doth wondrous things . and again , thou art the god that dost wonders . and these two things the changing of the order of nature , and creation s. paul attributeth to god as only proper to him : god who quickeneth the dead , and calleth those things that be not , as though they were . upon which beza gives this note . eo qui vitae restituit . apud quem jam sint , quae alioqui reipsa non sunt , ut qui vel uno verbo quidvis possit ex nihilo efficere . but if it be objected that though satan and his angels of themselves , and by their own proper power , do not work true miracles , yet may not god work real miracles by them , as he did by the prophets , apostles and his ministers ? it is answered : that the wonders which are wrought by satan , do tend to that end , that they might confirm lies against god and his glory . but god doth not accommodate his power , to confirm lies , contrary to his glory , and against himself . therefore satan by the power of god , as his minister , doth not work true miracles , for god doth use the faln angels as executioners of his wrath and judgments , for the afflicting and punishing of men , but when god worketh any thing for the good of mankind , either in soul or body , he doth not use devils as his ministers , but the good and blessed angels , who are ministring spirits sent forth for the good of those that shall be heirs of salvation . and if it be queried , what things and of what sort and kind , are those wonders that are wrought by satan and antichrist ? i answer , that either they are indeed nothing but prestigious juglings and illusions : or if they be any thing , they are not brought to pass contrary to the order of nature and second causes , although they may seem so to us , who do not know the causes that are in nature , so well as that old serpent : neither do we apprehend the manner by which he worketh and acteth his tricks . from which ignorance it proceedeth , that those wonders , that in themselves are no true miracles , nor done contrary to the order of nature , are by us taken to be true miracles . but we will draw towards a conclusion of this point , with that definition and corollaries that learned zanchy gives us in these particulars . miraculum ( ait ) igitur est externum & visibile , verum & simpliciter mirabile factum , ad optimos fines atque imprimis ad salutem hominum , & ad dei gloriam promovendam editum . from whence these points are to be observed . . that a miracle is external and made visible . for so ( he saith ) are all those things that we read of in scripture that are taken to be true miracles : and therefore that the pretended invisible miracle of transubstantiation ( as they call it ) in the ordinance of the lords supper , is a meer figment , because no such thing was ever made visible , or truely witnessed . but let us press this his argument a little further . if it be ( as indeed it must be ) a certain property of a true miracle that it be external and visible , that there may be witnesses of it , otherwise that which none ever saw or knew may be the property of a miracle : then those great wonders that witchmongers do affirm that the devil worketh with and for witches , as having carnal copulation with them , sucking upon their bodies , making a corporeal and oral league with them , carrying them in the air , changing them into cats or dogs , must of necessity be a meer figment and an impossibility : because never yet seen , witnessed , or proved by any that were of sound judgment , right understanding or of clear reason , but are meerly the works of darkness , having existence no where , but in the minds and brains of the witchmongers , who are ruled by the prince of darkness . . a miracle ought to be really and truly done , that is , that indeed it be such a thing as it appeareth , as the water that christ changed into wine , was really such , that is , it was truely wine to the sight and taste of all those that drank of it . therefore those things that are brought to pass by the prestigious juglings of devils and magicians , are indeed no true miracles . and to apply this to our present purpose , it is manifest that those things that witchmongers do believe that the witches do or suffer , as to fly in the air , to be present at dancings and banqueting , and yet to remain empty and hungry , and the like , are but meer delusory dreams and cheating fancies in their brains , and if any thing be done ad extra , it is but meerly as juglers do by drawing the eyes from observing the manner of their conveyances , by substituting one thing in the stead of another , and the like . so that at the best satan in respect of what he performeth in these aforesaid actions , is but as a chief hocus pocus fellow , or jugler , and one that acteth to a worse end , than our common juglers do , who act but to move sport and delight , and thereby to get something to be a livelihood , but satan works his tricks to blind and delude the soul , and to lead it to error and destruction . . a true miracle ought to be simply miraculous and wonderful , that is with and unto all . and such are those miracles , whose causes are hid from all , and therefore are those things that are done contrary to the order of nature , by the only virtue and power of the almighty god. therefore those things that are done by natural causes , though occult to many , as are oftentimes done by devils , are no true miracles . from whence therefore we may conclude , that whatsoever is performed in physical actions , by natural causes , ( and it is the general tenent of all , that devils in these cases can work nothing but by natural causes , ) are no miracles , and that as they are agents ; are not evil , but only become so in the use and application . . every true miracle is wrought above all for most good ends , and especially for the salvation of men , and the true glory of god. by this particular therefore all those signs and wonders that are wrought by devils , are excluded from the name of true miracles , because they are all wrought for evil ends , and contrary to the glory of god , and for the deceiving and perdition of men. and therefore all prodigies wrought by devils , are called lies . . the fourth and last particular that he setteth down , that the devils have power in , and operate here below , is , that they can insinuate themselves into and penetrate our bodies , and so move men diverse ways , driving them into the solitary places and monuments , and by throwing them into the fire or water , by strange tearing and tormenting of them , and by manyother ways , of which we shall only note these few things . . it is manifest that in the times of our saviours being here upon earth , and his disciples , that there were many demoniacks or men possessed with devils , or men that were devillished , or over whom the devil exercised an effective and ruling power , and the reason was plain and manifest , for our blessed saviour being to establish the doctrine of the gospel , by great and true miracles , it was necessary that there might be fitting subjects for the effecting of such stupendious miracles in and by , and therefore the father in his providence had prepared and provided lunaticks , demoniacks , those that were born blind , and other strange diseases that the power of christ and his apostles might be manifest in their miraculous cures . but whether or no that devils have at all times the same power over mens bodies is much to be doubted , there being not the same causes or ends for permitting the same now that was at that season , as we perhaps shall shew hereafter . . the manner of the devils possessing of the minds and bodies of men , he laboureth to prove , to be essential and personal , and not virtual and effective , which he thinketh he sufficiently proveth by the words to enter , and to dwell , of which we shall only say this . . that upon the supposition that devils are corporeal and have thin , pure and etherial bodies , it may be granted that they may really and substantially enter into bodies , for he saith : daemones autem habent corpora aerea , & aere etiam subtiliora & tenuiora . deindè , ut tertullianus ait , daemones sua haec corpora contrahunt , & dilatant , ut volunt , sicut etiam lumbrici , & alia quaedam insecta . ita difficile illis non est penetrare in nostra corpora . . but secondly , there is none of those places that he citeth , nor any other that signifieth a local , or personal possession , or any such local inherency in the bodies of men , but only a spiritual rule , he ( that is satan ) worketh in the children of disobedience , or an effective dominion over them , by which he doth actually afflict , vex and torment men sundry and diverse ways . neither is the word d●monizomenos translated or understood by learned men of an essential , or personal possession of devils to be inherently in men , but only of an effective dominion in afflicting and tormenting of them . . and this is most manifest , that as the text saith , that christ may dwell in your hearts by faith , where it were absurd to understand by christs dwelling in the hearts of the faithful , a personal , essential or substantial dwelling , but only an effective one , because he worketh effectually in them by his spirit : even so were it absurd to take the other places of entring into , and dwelling there , in so gross , and literal a sense , as personally to inhabite , but only effective by his power and dominion . for though the text saith ; that after the sop , satan entred into judas , yet in the same chapter the evangelist expoundeth what manner of entrance it was ; not a personal one , but an effective one by putting , or darting it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into judas heart to betray his master . and whereas it is said that satan had filled the heart of ananias to lie to the holy ghost , no man can rationally understand it of a personal and essential repletion , but only of an effective one , having by his power seduced the heart of ananias , and filled it with deceit by his effectual operation , and not otherwise . and whereas it is said by s. luke and s. mark , of the legion of devils that our saviour did cast out , that they entred into the swine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. matthew makes it clear , saying , they went into the herd of swine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in gregem , or as tremellius renders it ad gregem porcorum , by which it is manifest that they did go amongst , or into the herd of swine , and put them into such a fright or fury , by an effective power working upon them , that they ran down a steep place into the sea , and perished in the waters ; but not that they did personally and essentially enter into the bodies of the swine , for that were absurd and needless , for the swineherd can with his horn and whip drive them without creeping into their bellies , and much more might the devils drive them into the sea ( according to the proverb , they must needs run whom the devil drives ) without a personal and local being in their bellies as though a piper cannot effectively play several tunes upon his pipes , except he creep into them . chap. xii . if the devil , or witches have power to perform strange things , whether they do not bring them to pass by meer natural means , or otherwise . and of helmonts opinion concerning the effects caused by devils or witches . having handled the knowledge and power of the faln angels as far forth as there is any thing manifested in the scriptures , or that may be deducted from thence by sound reason , and finding their knowledge and power to be much less in these inferior bodies and elements than is commonly supposed ; we are now to proceed to examine what they do simply of their own power , and what they perform by natural means . and first it cannot be denyed but that they can of themselves dart in evil thoughts , suggestions and temptations into the minds of men immediately of their own power , as also to allure men to sin by the irritation of external objects presented to the senses , as also by means of the phantasie , and especially by the melancholy humour which is balneum diaboli . but secondly the great question is , what they work in elemental and corporeal things , and whether it be not only by natural means , as the applying of fit actives to agreeable passives , whereby the acts ascribed unto them are performed , or not ? which we affirm from these grounds . . because it is the common and unanimous opinion of philosophers , theologues and physicians , that what the devils operate in sublunary bodies , or in causing diseases in humane bodies , is by the applying fit actives to convenient passives , by which the effects are brought to pass . and this is an argument sufficiently pressive , and convincing , if there be any force in arguments brought from humane authority , especially considering that no other causes besides what are natural , could ever yet be assigned , much less proved . . and this is more plain if we consider what th● author quoted last in the margent saith to the same purpose , daemon propria virtute nequit transmutare materiam corpoream , nisi adhibeat illi activa proportionata effectibus quos intendit . as for example , the devil may cause burning , by reason that there is a combustible subject , as also a fiery and burning agent in nature , and this agent being fire , being applyed to combustible matter would produce that effect which we call cremation , or burning : but if there were no combustible matter in nature , or that there were no igneous agent , then it is plain , the devils could produce no burning at all ; and so where there is no agent and patient in nature , to produce the effect intended , ( as in pretended fascination there is neither ) there such an effect could not possibly be produced : so that from hence it must necessarily follow , that devils can operate nothing in corporeal matter , but by applying fit agents to convenient patients , and therefore helmont said well : quasi satanas supra naturam esset , operareturque naturae impossibilia . dono quidem , modum operando exoticum : at sane ad intra naturam coerceri oportet . . and that many strange things that are vomited up by such as are supposed to be bewitched do proceed from natural causes , and that the devil worketh no more in them but by instigation , to move wicked persons ( such as are commonly those that are accounted witches ) to give and administer strange things , philters , or secret poisons , to such as they would kill , torment , make mad , or draw to unlawful love , or rather lust , as may be made manifest from the testimonies of persons of unquestionable veracity and judgment , some few of which we shall here relate . philip salmuth chief physician to the prince of anhalt recordeth this which we shall give in english : the daughter of a certain inkeeper was desperately in love with a principal nobleman . to whom going away she offers a most beautiful apple . this he suspecteth and throweth into a basket. after three days he remembers it , and looks at it ; and then it altogether appeared blackned . he expecteth for the space of other three days , and then findeth abundance of little frogs there . therefore he returneth into that inn , where the maid lived , and doth counterfeit sickness and huge torments . the maid willeth him to use warm milk . that he poureth upon the frogs , who take it greedily , and by little and little do increase . but he every day feigneth greater pains , whereupon the maid pitying him doth will him to take the urine of a mare newly made and warm . this he also poureth upon the frogs , whereupon they die . after some time the servant of another nobleman is afflicted with miserable torments , and there is suspicion of a philter given by a person of quality . they exhibite mares urine , and she vomiteth up two lizards , and two frogs . by which it is manifest that such strange vomitings up of frogs , lizards , askers and the like , though attributed to witchcraft , and the operation of satan , do but proceed from natural causes . and doubtless the sperme , or ova ranarum , were but conveyed into the apple , that so by the heat of the stomach , and the chylus , ( that is like warm milk ) they might grow and increase . and this kind of witching , or secret poysoning , we grant to be too frequent and common , because those persons commonly accounted witches are extreamly malicious and envious , and do secretly and by tradition learn strange poysons , philters and receipts whereby they do much hurt and mischief . which most strange wayes of poysoning , tormenting , and breeding of unwonted things in the stomach and bellies of people , have not been unknown unto many learned men and philosophers , but they respecting the good of mankind , and the multitude of evil minded persons , have altogether forborn openly to mention such dangerous receipts in their writings , or at the best so to publish them , that not one of a thousand could understand what they intended , and so these secrets of mischief are for the most part kept in obscurity , amongst old women , superstitious , ignorant , and melancholy persons , and by them delivered over from hand to hand , and commonly one learns it of another according to the proverb , popery and witchcraft go by tradition . and to this very purpose i cannot but insert that remarkable passage of paracelsus in these words . possent equident ( ait ) peculiarem de ipsis tractatum edere , ut artes ac machinae illarum manifestarentur . sed propter malitiosos ista talia pennâ seu calamo minimè evulganda sunt , multa enim ●agitiosa simul induci possent : quae satius est reticeri . and that strange productions may be brought to pass , and stupendious effects brought into action , from secret and hidden natural causes , that are better known to those malicious persons that are accounted witches , than others , may be made manifest by another observation set down by the forementioned salmuth , and is this : galen and others have recorded , that the saliva , or spittle of a mad dog , if it touch an human body , and be not forthwith washed off , may cause madness . but in the hydrophobia , there is so great force of the poyson , that the persons that are bitten do also piss or void by urine , little whelps , or pieces of flesh like them , as avicenna lib. . fen. . tr . . c. . hath delivered , though doubted of by others . but ( he saith ) i certainly know notwithstanding that of such saliva or spittle only left in the garment , after biting , have worms been breed , plainly resembling little whelps with their heads . for a mad dog did meet a servant maid of an honest matrons going to the market ▪ and flies furiously and violently at her feet . she that she might avoid the danger , inclineth her self ▪ and a little bendeth her knees , whereupon the dog doth with his teeth catch hold of her garment , and especially the seam or low selvidge , and did bark a little while , and forthwith ran away . which being done the maid remained terrified , and at the first doubted whether the dog was mad or not , but having recollected her self , she suspecteth his rabiousness , because he had been very familiar , even almost domestick with her . therefore she returneth home , and hangeth the torn garment upon a piece of wood in the house . but afterwards upon the fourth day she goeth to it , with an intent to mend it . but oh a wonderful thing , she findeth worms altogether like little whelps in the head , to be bred in those places of the hem in which the dog had fastned his teeth , and those as a new miracle ( as they did call it ) were shewed unto certain of the neighbours being called together . . another instance to prove the strange effects that may be produced by natural causes , and yet are so occult , stupendious , and unusual , that they are commonly fathered upon devils , when they have no more at all to do in or about them , but only the mental perswading of the persons to use them to wicked and destructive ends , as those wonderful compositions that produce the plague and such like grievous diseases and symptoms ; for this kind of veneficium ( call it witchcraft if you please ) is and hath been often practised by most horrible , malevolent , and wicked persons , who by an art more than diabolical ( especially in respect of the end and use ) have so framed , and prepared , and commixed things naturally , that in the form of unguents have produced the plague and divers other most pernicious and venefical diseases , which may be confirmed by undeniable examples , of which we shall give some few . josephus quercetanus , that famous chymist and physician to henry the fourth of france , tells us thus much : the contagion of the plague is not only contracted by the mediation of the air and water , things in a manner universal , or from other things more particular , as vestments , linnen , and other moveable things inquinated by the attraction of pestiferous atomes : but also by the detestable crafts , and diabolical arts of certain most wicked persons , which we call poysoners , or witches , by means of which they contemperate and mix certain poysons into the form of an unguent , and use to rub some of it upon the handle of doors , so that those that do but lightly touch them , are forthwith infected with the plague , this subtile poison forthwith creeping by the pores of the skin into the extremities of the veins , is quickly communicated to the heart , to which human industry can hardly administer any remedy . unto which the lord verulam gives this cautious attestation : pestem quoque excitavit januarum , rimarum , aliorumque inunctio , non tam ex contactu , quam quod homini in more positum , si quid humidi adhaerescat digitis , naso illud admovere . moneri sepatientur , apud quos ea inolevit consuetudo , ut praecaveant . johannes wierus a learned physician , and a person of credit and veracity , reciteth this history from antonius sabellicus , ennead . . lib. . this strange venefice or witchcraft , was practis'd at casal in the city of salassia , a region of italy , in the year of our lord god . about forty persons men and women , amongst whom there was one hangman , had combined and sworn together , that seeing the plague had ceased that before did rage , they would compound an unguent , with which the handles of the doors being besmeared , they should be infected that touched those handles . they did also prepare a powder which being secretly sprinkled in the garments , should produce the plague . the villany lay hid for some certain time , and many were taken away of such as were joined in blood or affinity : also money was given ( as was said ) to the poysoners , instead of inheritance . but when they had murthered the brother and only son of one necus , and that scarcely others than the masters of families themselves , or their sons , did perish : and that also they had marked , that into what houses those conspirators had insinuated themselves , that those for the most part did perish into whose houses they entred : but the conspiracy being found out , they were all put to death with most exquisite torments . they also confessed , that they had determined to kill all the citizens upon a festival day , by anointing the seats , and to that purpose they had prepared twenty pots full of that pernicious and hellish ointment . and paracelsus tells us , that at st. vitum and villacum , certain of the poyson-makers in the time of a plague , did take the earth and dust from the graves of those that had been buried , and did so prepare it with their magical art , that they raised up a most cruel and raging plague , whereby many thousands of men were infected and slain . but that the manner of that preparation is by no means to be revealed . those that desire more satisfaction in this particular may have recourse to that learned treatise , de peste , written by the learned and industrious matthias untzerus . . but there is no where a more strange accident written , than what is recorded in our own annals in the year . the nineteenth year of the reign of queen elizabeth , in these words : the , , and . days of july , were the assises holden at oxford , where was arraigned and condemned one rouland jenkes for his seditious tongue , at which time there arose such a damp , that almost all were smothered , very few escaped that were not taken at that instant : the jurors died presently : shortly after died sir robert bell , lord chief baron , sir robert de olie , sir william babington , m r weneman , m r de olie , high sheriff , m r davers , m r farcurt , m r kirle , m r pheteplace , m r greenwood , m r foster , serjeant baram , m r stevens , &c. there died in oxford . persons , and sickned there but died in other places . and odd , from the sixth of july to the twelfth of august , after which day died not one of that sickness , for one of them infected not another , nor any one woman or child died thereof . this is the punctual relation according to our english annals , which relate nothing of what should be the cause of the arising of such a damp , just at the conjuncture of time when jenkes was condemned , there being none before , and so it could not be a prison infection , for that would have manifested it self by smell or by operating sooner . but to take away all scruple , and to assign the true cause , it was thus : it fortuned that a manuscript fell into my hands , collected by an antient gentleman of york , who was a great observer and gatherer of strange things and facts , who lived about the time of this accident happening at oxford , wherein it is related thus : that rouland jenkes being imprisoned for treasonable words spoken against the queen , and being a popish recusant , had notwithstanding during the time of his restraint , liberty sometimes to walk abroad with a keeper , and that one day he came to an apothecary , and shewed him a receipt which he desired him to make up ; but the apothecary upon the view of it told him , that it was a strong and dangerous receipt , and required some time to prepare it , but also asked him to what use he would apply it ? he answered to kill the rats that since his imprisonment spoiled his books ; so being satisfied he promised to make it ready . after a certain time he cometh to know if it were ready , but the apothecary said the ingredients were so hard to procure that he had not done it , and so gave him the receipt again , of which he had taken a copy , which mine author had there precisely written down , but did seem so horribly poysonous , that i cut it forth lest it might fall into the hands of wicked persons . but after it seems he had got it prepared , and against the day of his tryal had made a week or wick of it ( for so is the word , that is , so fitted , that like a candle it might be fired ) which as soon as ever he was condemned he lighted , having provided himself a tinder-box and steel to strike fire . and whosoever should know the ingredients of that wick or candle , and the manner of the composition , will easily be perswaded of the virulency and venenous effects of it , and this in him in regard of the use and end was meerly diabolical , though th● agency and effects were meer natural . . it is very strange to consider what learned and grave authors have left recorded of the ligation or binding of husbands that they might not be viripotent , or be able to have to do with their wives for a longer or a shorter time ; nay some even have proceded so faras to write it , and seem also to believe it ; that by venifice or witchcraft , the virile members may be quite taken away ; as is related by codronchius , of a certain young man that had his members quite taken away by a woman witch , which notwithstanding she restored again , by beating and putting her in the fear of death . and of this incredible story , sennertus a professed maintainer of the impossible power of witches , doth notwithstanding give this censure . the devil doth often delude men by prestigious and jugling deceits , and perswadeth them that he hath brought such diseases as indeed are none at all , as this taking away the virile member , related by baptista codronchius . for although some be of that opinion , that the genital members may really be taken away and restored by the devil : notwithstanding ( he saith ) i had rather hold with those that believe such things are meer juglings and delusions ; seeing it is not in the power of the devil to restore unto man a member lost or taken away . the most learned lord bacon doth affirm , that this kind of ligation or binding , to make men impotent for coition , is frequent in santonne and gascoigne , and is used to be done upon the marriage day , and that it is often performed by the mothers to prevent that incantation by others , and that they may loose it when they please . and doth think it no light matter because punishable by their laws . and saith after , if it exceed not nature it hath its force from the imagination of the binder of the virile member , and adds : putem ego illud ab incantatione alienum esse , quia non à certis personis tantum ( quales incantatores ) sed à quolibet fieri potest . but that which puts it forth of all doubt that it is nothing but melancholy , and the abuse of the fancy , is manifest from the observation of perspicacious salmuth , which is this : i have known two ( he saith ) who did imagine themselves impotent to the act of venery , and thought themselves maleficiated or bewitched , when as before they had afforded themselves sufficiently strenuous in that warfar also with their wives . but both being ( he saith ) handled and cured by me , as persons melancholick and hypochondriacal , have afterwards sufficiently laughed at themselves . but i did conjecture them to be melancholick by this , because they did complain , that about that act they were overwhelmed with an heap of cogitations . from whence it is manifest from what cause that effect did proceed . and therefore it is deservedly doubted of wierus , whether or no there be any true impotency at all , but what is from natural causes . . that the most of those vomitings of strange things is only caused from natural causes , as poysonous potions , philters and the like , is manifest by another example given us by that famous chymist and learned physician of frisuiga in bavaria , martinus rulandus , which is this : david held student in the arts about the twentieth year of his age did receive from a wicked woman cakes , which he did eat , and departing from her forthwith in the way he began to doat , and being brought home he began to rage more , and fell into madness . and to help this madness the students came unto me and declare the insanity , the philter that he had taken , and his being infected or brought into that madness by it , and desire some help against it . to oppose which ( he saith ) i gave six ounces of my aqua benedicta , which i commanded straightway to be given him in the name of jesus . and this being taken soon after by vomiting he cast up the philter , or invenomed cakes that he had swallowed , which being cast upon the earth , they did with the admiration of the by-standers begin to wax hot and to boil , as meat with the fire doth grow hot and boil . so that this poison being cast up as a thing unhoped for , soon after the insanity is driven away , and within two days his understanding was perfectly restored , and by the power of the almighty did totally recover . so that it is manifest that these kind of people that are commonly called witches , are indeed ( as both the greek and latin names do signifie ) poysoners , and in respect of their hellish intentions are diabolical , but the effects they procure flow from natural causes . if any require more ample satisfaction in this point , they may find divers histories recorded in schenkins his observations , lib. . de venenis , to verifie this particular . . there is no one argument that doth more confirm , that what effects soever devils , or those called witches do bring to pass in humane bodies , are wrought by natural means , and proceed from natural causes : because what diseases soever are cured by natural causes and agents , must of necessity be brought into humane bodies by natural means . but many diseases attributed to the devil , or witches as instruments , have been cured by natural means and applications , as we shall prove both by authorities and matters of fact . and therefore those diseases must of necessity grow and arise from natural causes . and for authority we find helmont affirming thus much : and also partly the curing of these diseases is to be had by certain simples , to which the omnipotent goodness hath given a gift from the beginning of the creation , of resisting , preventing and correcting of veneficia , witchcrafts , or poysonings , and of bringing forth things injected . for ( he saith ) certain simples do drive away evil spirits ( a miserable company of men , who give worship to gods , that are not able to resist the natural efficacy of simples ) and reckons some that take away the penetration of the formal light tied to the excrements . some do hinder the touch , entrance or application . and that there are many such like , that do correct the poysons , and kill them . and chiefly he commendeth the electrum minerale immaturum of paracelsus , the phu of dioscorides , being a kind of valerian with purple flowers , and likewise there commemorateth diverse others . to confirm this assertion of helmonts , we shall transcribe what the honourable person mr. boyle hath set down to this purpose . since the beginning of this essay ( he saith ) i saw a lusty , and very sprightful boy , child to a famous chymical writer , ( i judge it to be joachimus poleman ) who as his father assured me and others , being by some enemies of this physicians , when he was yet an infant , so bewitcht that he constantly lay in miserable torment , and still refusing the breast , was reduced by pain and want of food , to a desperate condition , the experienced relator of the story remembring that helmont attributes to the electrum minerale immaturum paracelsi , the virtue of relieving those , whose distempers come from witchcraft , did according to helmonts prescription hang a piece of this noble mineral about the infants neck , so that it might touch the pit of the stomach ; whereupon presently the child , that could not rest in i know not how many dayes and nights before , fell for a while asleep , and waking well cried for the teat , which he greedily suckt , from thenceforth hastily recovering , to the great wonder both of the parents , and several others that were astonisht at so great and quick a change . and though i am not forward ( he saith ) to impute all those diseases to witchcraft , which even learned men father upon it ; yet it 's considerable in our present case , that whatsoever were the cause of the disease , the distemper was very great , and almost hopeless , and the cure suddenly performed by an outward application , and that of a mineral , in which compacted sort of bodies the finer parts are thought to be lockt up . another example he giveth us in these words : the same henricus ab heer among his freshly commended observations , hath another of a little lady , whom he concludes to have been cast into the strange and terrible distemper , which he there particularly records , by witchcraft . upon so severe an examination of the symptomes made by himself in his own house , that if , notwithstanding his solemn professions of veracity , he mis-relate them not , i cannot wonder he should confidently impute so prodigious a disease to some supernatural cause . but though the observation , with its various circumstances , be very well worth your perusing ; yet that , for which i here take notice of it is , what he adds about the end of it , concerning his having cured her , after he had in despair of her recovery sent her back to her parents , by an outward medicine , namely , an oyntment which he found extolled against pains produced by witchcraft , in a dutch book of carrichter's ( where also i remember i met with it set down a little differently from what he delivers . ) but to conclude this tedious particular , i shall only add one observation more from learned salmuth , which is this : the servant maid ( he saith ) of caesars à breitenbach was taken with a most intense pain of her left arm , which when it did not at all remit or abate , but that the dolour was augmented more and more , and that no tumour , nor any other preternatural thing did outwardly appear , the beholders did fear some sort of venefice or witchcraft . therefore they apply a well tryed medicine , which in such a case is said to be much approved , to wit red corals well beaten with the leaves of oak , and with rose-water brought into the form of a cataplasm , and leave it on for the space of hours . in which space of time the place is brought to suppuration , and within as many more hours , the same remedy being applyed again , the abscess is broken , and in it needles , hairs and burnt coals are found . all these together with the amulet they put into an hole made with an augur or gimlet in the root of an oak , towards the east , in the morning before the sun rise , and they stopped up the same hole with a wedge or pin , made of the wood of the same tree . the pain thereupon plainly ceaseth , and the place is with other medicaments brought to cicatrization . but some deriding such things , and thinking them to be prestigious delusions , do pull them forth of the hole again . hereupon forthwith that miserable servant was again afflicted with cruel pains , more raging than the former . therefore they repeat the former medicaments , and more copious matter doth issue forth , which being taken together with the amulet , and put in the former place in the oak , all the pains did forthwith vanish , and she afterwards lived altogether sound . and so i conceive that by these reasons , authorities and instances of matters of fact , it is sufficiently proved ; that what devils or witches work in humane bodies or in corporeal matter , is by applying fit actives to suitable passives , and so the effects are only produced by natural causes and means , which was the thing i undertook to make good . the next thing that in this chapter we have to consider and examine is the opinion of johannes baptista van helmont , that great physician , philosopher and chymist , which we shall open in these particulars . . he reciteth a large catalogue of things , that are in a most strange manner brought or injected into the bodies of men and women , as darts , thorn-pricks , or pins , chaff , hairs , dust of wood that hath been sawed , little stones , egg-shels and pieces of pots , hulls and husks or swads , insects , things of linen , needles and the instruments of artificers , which have been injected insensibly , and entred altogether in an invisible manner , but were detained and ejected with direful pains and tortures . and that sometimes they are greater than the holes or passages by which they are intromitted . . and to confirm this assertion he bringeth instances of matters of fact , as these following . for ( he saith ) of late there was a part of an oxe-hide injected by the pores of the skin , it being intire , which the chirurgeon did draw forth with a pair of forceps , it being of the magnitude of the ball of a mans hand , the apostume first being ripened . and a witch burned at bruges , did confess , that she had injected that hide into the good man. so ( he saith ) we have in times past seen at lira the children of orphans to have cast up by vomit an artificial horse and cart , drawn forth by the hands of the by-standers ; to wit a four footed board accompanied with its ropes , and wheel . and what way soever it were placed , it was easily greater than the double throat . further he saith , i have seen at antwerp in the year . a young maid , who had vomited , perhaps two thousand pins conglomerated together , and with them hairs and filth . another maid ( he saith ) at mechlin in the year , who we being present , did vomit up shavings of wood or chips , cut off in plaining with the hatchet , with much slimy stuff , to the magnitude of two fists . it is ( he saith ) a frequent thing every where admitted by learned men. upon which we will only give these animadversions . . that things as strange as these , that helmont seems to avouch of his own sight and knowledge , are also attested by other persons of great learning and credit , as , besides what we have immediately before shewed from salmuth , of the needles , hairs and burnt coals that came forth of the maids arm , these examples may ratifie . we will pass by sprenger , bodin , remigius and del rio as pontificial authors , and therefore partial and interested , only in the first place we shall give this from alexander benedictus , who telleth this : that he saw two women his neighbours upon one day , being infected by potions of evil medicaments , who afterwards were wonderfully tormented with strange vomitings : that the one cast up with great strainings an head bodkin very great bended like an hook , with a great lump of womens hair , wrapped with the pairing of nails , who died the day following . the other vomited up a womans quoif , pieces of glass , with three dried pieces of a dogs tail that was hairy , so that she had voided by vomiting as much , ( if set together , ) as would have equalized the quantity of the whole tail . but the most strange story that possibly can be read is recorded by thomas bartholinus who was physician to frederick the third king of denmark , of anna erici , who vomited up at several times a piece of sharp wood , great store of black blood , an hem or fring of silk or linen cloath of a blew colour , sowed with a green thred , in which were hid three pieces of lead , two pieces of glass , three almonds , three pieces of a tobacco-pipe , and white stones or flints : and afterwards many other horrid , strange and incredible things that may be read in the place quoted in the margent . . it would seem a point of strange scepticism or infidelity to distrust and reject these relations as lies and fictions , seeing the authors that recite them do for the most part attest them upon their own view or knowledge , or at least from unquestionable eye-witnesses , and that they were men of great reputation and credit , that lived in several countrys , and in different times , and therefore could not conspire in a lie . . but notwithstanding all this , we find persons of great learning and sober judgments , to use much hesitation about these things , and either to suspend their belief of them , as having never seen any such things themselves , and therefore may well conclude as many wise men do , that he that hath seen a thing may better believe it than he that hath not seen it , or else are utterly diffident and believe no such matters of fact at all . and indeed there is no greater folly than to be very inquisitive and laborious to find out the causes of such a phenomenon , as never had any existence , and therefore men ought to be cautious and be fully assured of the truth of the effect , before they adventure to explicate the cause . and i find both my lord bacon , and that honourable and learned person mr. boyle , when they have occasion to mention these things , do it with extream caution , and always with an if or some other note of signal dubitation , and also the lord mountaigue in his essays , and our countreyman mr. osburne ( no contemptible persons ) in his writings seem utterly diffident of any such matter . . again if we consider how easy a thing it is , for the most vigilant , attentive and wisest person either to impose upon himself , being drawn by those overruling notions that he suckt in from his childhood , whereby the will and affections being never ▪ so little byassed the judgment will be presently swayed that way : or how subject the most wary and perspicacious person is to be imposed upon by the cunning craftiness or confederacy of others , or drawn to believe a meer impossibility , by the perseverant asseverations of what others have seen and known , may certainly induce us , though not utterly to reject all relations of this nature , yet to stand like janus in this field of doubtful perplexity . . if to this we add the consideration , how rare and seldome these things happen , and how long ( though it argue but negatively ) many physicians have practised , and yet have never met with any such strange accidents : and withal that many of these vomitings of strange stuff , and the like have been meer counterfeit juglings and impostures , as was manifest in the boy of bilson sommers of nottingham and diverse others : besides , i that have practised physick above forty years could never find any such thing in truth and reality , but have known many that have counterfeited these strange vomitings , and the like , which we and others have plainly laid open and detected . so that though we shall not simply deny the verity of these relations , so we cannot but believe , that some of them have been cheats and delusions , and others meer mistakes of ignorance and vain credulity , and in the belief of any of them , that we ought to proceed with much cautiousness and careful foresight . . the next thing that helmont lies down ( after he thinketh that he hath proved the matters of fact sufficiently ) is the assigning of the true cause ( as he thinketh ) of the bringing to pass these wondrous effects ; and these he maketh twofold , first the devil , by reason of the league with the witch , doth bring and convey the things to be injected to the place , or near the object , and makes them invisible by his spiritual power : secondly that the witch by the strength of her imagination and the motion of her free will , ( which he holds to be the only peculiar prerogative of mankind , and to remain both with men and women after the fall , namely a power by their free wills and force of imagination , to create or frame seminal and efficacious ideas to work as it were ad nutum ) doth convey or inject these strange things into the bodies of those they would hurt or torment , and that in this case as the ultimate attempt of nature , there is and may be a penetration of dimensions , and these things he attempteth to prove after this manner , which we shall first amply lay down and relate , and afterwards we shall give some notes and observations upon them , as things of great weight and consideration . . he granteth that the evil spirit hath a power motive , yet therewith cannot hurt the innocent as he pleaseth . and further he tells us that these injected things do enter invisibly . and that this one thing is meerly diabolical . for the most miserable scoffer ( he saith ) seeing he hath nothing that is real left to his liberty , yet he hath vain appearances : because he is the father of lies , he feigneth those things and maketh them to appear falsly , or otherwise than they are , from the beginning of the world. and in these juglings the man that is the devils bondslave worketh nothing at all . but by what manner the devil maketh things visible in themselves to be invisible , or how he involves them in his invisible spirit , he confesseth that he is not a sedulous searcher of the works of satan , that belong unto him in propriety . and therefore that the devil doth transfer the things to be injected , being made invisible , unto the object , the idea of humane desire directing . and because it is not permitted to the devil , to enter into man , much less that he may hurt him , and least of all with an invisible burden ; therefore he useth the free motive power of the man bound unto him . the man doth therefore impress his free motive blas into the body made invisible , but the devil doth carry it unto the man , into whom it is to be injected . and as a knife by the desire and consent of the person wounding is fixed into the flesh of him that is wounded : so this body made invisible by the devil , is injected into the body of the person to be inchanted , by the idea of the motive power of the witch : satan conspiring to this because of the purposed direction of hurting the person . . truly i believe ( he saith ) that it doth fight with piety , if a power exceeding nature be attributed to the devil . as though satan should be above nature , and should operate things impossible to nature . i grant that the manner is exotick and strange , but yet notwithstanding it ought to be contained within the limits of nature . and if it be said : the manner is unknown by which nature should do it . the manner is also equally unknown by what means satan should do it . therefore they gain nothing who refer the work of nature unto the devil . but whether they offend or not , let others look to it . for at least it is an invention of immense sloathfulness , to refer all things to the devil that we do not understand . neither would i ( saith he ) have the devil called upon to satisfie our questions by a temerarious attribution of power . . therefore ( he saith ) i will shew , that the aid of satan is not at all needful , that some solid body may be drawn without the comminution of it self , by a passage far less than it self . for the evil spirit , though he have a motive blas ; yet notwithstanding it is against piety , that he can hurt the innocent at his pleasure . which certainly should come to pass , if every where he could inject these things , according to his nefarious will , for ( he saith ) i have seen these things happen to innocent children , to virgins that were pious and devoted to god after a singular manner . and to prove this point he giveth these instances . cornelius gemma de cosmocriticis doth recite that he had seen a piece of three pounds or . ounces weight , of a brass cannon , which a maid the daughter of a cooper had voided by stool , with its characters or letters , together with an eele wrapt in its secundines . but it is impossible to nature to melt powdered metal in us , and to be detained so many months in its pristine figure in the intestines , or that the eele should so often be made into small powder and to arise again from death . and that pieces of wood and leather should so often be turned into small powder , and again restored into their former condition . for ( he saith ) i have seen at bruxells in the year . that an oxe having taken three herbs did vomit a dragon with a tail like an eele , a body as of leather , a serpentine head , and not less than a partridge . there is ( he saith ) an history of a polonish countryman , seen lately of the son of the lord ericius puteanus . a certain rustick did attempt himself to cut the squinsie that he had in his throat with a short knife , which at unawares he swallowed , and that at the length he did void the same at the right side of the abdomen , or lower belly , with much rotten matter after great tortures , and survived in health . also at vilvordia in the year . a countryman known unto me ( he saith ) intending to feed a cow , did daily give her a bowl , in which he had boiled pot-herbs with bran . at last she waxeth leaner more and more every day , and begun to halt upon the right thigh : the cow being killed , the short knife of his wives bended back into the haft of box , is found hid betwixt the ribs and the shoulder blade : for the country woman in cutting the rape root , had left her knife amongst the pot-herbs , and the cow by drinking had swallowed it . also ( he saith ) ambrosius paraeus relateth a story of a certain man whom thieves had compelled to swallow a knife , which he afterwards being sound did void by an apostume of the side . alexander benedictus ( he saith ) doth mention another , to whom an arrow had penetrated into his back , the hook of which of the breadth of three fingers he did void by stool without hurt . the same author relateth of a certain girl of venice who had swallowed a needle , and that after two years she voided it by urine , crusted over with a stony substance . also ( he saith ) antonius benevenius doth relate , that an hetruscan woman had swallowed a copper needle or pin , which three years after she voided at the navil , and was sound . valesius de taranta ( he saith ) mentioneth a girl of venice ( perhaps the same ) who voided by urine a pin of three fingers long . a certain capucine at eburum called bullonius , by sirname hamptean , did with much aversion of mind drink up an huge living spider , which he had seen fall into the chalice in the time of the sacrifice of the mass. within a few days he had a phlegmon or bile that did arise in his right thigh , and with much rotten matter from thence he voided the whole spider , but being dead . a young merchant of antwerp being playing at venice in his mouth with an unripe ear of barley , did swallow the same with an huge fear of suffocation : from thence after three weeks in the left side above the girdle , an apostume appeared , and at the length with the rotten matter the same ear of a yellow colour is extracted whole . and he escaped sound . with fernelius a student is related to be cured by him who had voided an ear of corn by the ribs . also writers do commemorate , that the young one sometimes dead and wasted in the womb hath voided the bones through the womb , the belly , by the na vil , and sometimes by the fundament . more things of this nature do every where occur amongst authors worthy of credit . . from which matters of fact he thus concludeth : by which ( he saith ) it is manifest , that solid bodies sufficiently great , have penetrated the stomach , the bowels , the womb , the caul , the lower belly , the skin upon the inside of the ribs , the bladder . membranes ( he saith ) impatient of so great a wound . that is to say , that knives have been transmitted through these membranes without wound , which is equivalent to the penetration of dimensions made in nature without the help of the devil . and that an human body may be drawn through a small hole , through which a cat might only pass , but not through a wall. verily that the devil cannot break a paper window without the consent of his master , is ( he saith ) manifest by the process and arrest of ludovicus godfredus the witch , pronounced at aix in narbona , the last of april . i pray you where have the three pounds of brass , of the cannon of war , marked with its letters , laid hid ? how for so many months hath the dross shined , in what part was the piece of brass greater than the intestine contained ? while i was ( he saith ) shewing a necessary vacuity in the air , i promised that i would declare , that although the penetration of bodies by the primary law of nature , and by the common way of artificers be forbidden : notwithstanding that while a body doth totally pass over into the dominion of the spirit , and is carried over , and is by that as it were weakened ; then bodies do naturally and mutually penetrate one another , at least in that part that is porous : because that the spirit then doth inclose the body under it self , and therefore as it were taketh away the dimensions . . and to confirm and open this point more fully , he saith : i will premise some things . the desire of eating muscles did invade a woman with child . and she eateth some of them so very hastily , that she did devour the raw shells , twice or thrice broken with her teeth . thereupon by and by within an hour , she bringeth forth a sound and adult child , with the same half-chewed shells , and wounded in the belly . therefore the shells without the aperture of the membranes , had forthwith penetrated the stomach , womb and secundines : or else there were new shells generated upon the young child . neither could this later be true . for they were the true fragments of the muscles , and not figuratively framed to the imitation of them . furthermore , the appetite is not carried to a thing unknown : therefore the appetite of eating the muscles was not of the child , but of the woman . therefore it was not necessary that new muscles should be generated about the child ; for they were desired by the mother that they might become nutriment to her , not the child . otherwise by the same argument of identity , what things soever should by the appetite be desired , should be generated about the young child ; of whom when they could not be digested , they should be always either left remaining about the child , or should there putrefie . which is false both ways : for if it should putrefie , that which is desired would cause abortion ; or if it were conserved there , it would be found regularly . for the child is only nourished by the navil : therefore those external muscles could neither be wished by the child , nor could be profitable unto it , and by consequence , were neither for an end made anew , but sent to the young one by reason that it was an uterine appetite . the appetite is always directed from the end ; but the woman with child desired the muscles not the shells , neither that the muscle being a living animal might remain in its former state , in which it was unprofitable to the mother , nor could satisfie her appetite ; and therefore much less hath had occasion of generating new and unprofitable shells about the young one . but however it be taken , the appetite was not to the shells twice or thrice broken . for if the fishes had been taken forth of the shells , she had eaten the fish the shells being left . therefore the concomitance and concision of the shells were accidental to the appetite . i suppose truly ( he saith ) that as the desire , terrour , &c. do generate seminal idea's , which the hand of the woman with child doth send down to the young one , and doth depinge or figurate it in a set time : so the joy of finding that which the appetite did desire , doth bring that very thing to the child . so verily the heaviness of heart of him that swallowed the knife , the horror of having drunk the spider , and of the ear of barley devoured , did repel or drive back those things beyond the membranes not able to suffer a wound without death . and these things ( he saith ) of things injected , entring by the ordinary power of nature , without the suspicion of diabolical cooperation . . now he proceedeth to prove penetration of dimensions by natural power in another way . something like to these ( he saith ) appeareth in things that from within are to without taken away , which i will dispatch ( he saith ) in one or two examples . the wife of a taylor of mechlinia , seeth a souldier before the doors to lose his hand in a conflict : forthwith being stricken with horror , she brought forth a daughter with one hand , the other awanting , with the stump all bloody , which hand of hers could not be found , and the flux of blood killed the child . the wife of marke de vogeler , a merchant of antwerpe in the year . seeing a souldier begging whose right arm an iron bullet in the siege of ostend had taken away , and which he carried about as ●et bloody ; by and by after that she brought forth a daughter ●anting an arm , and that the right one too , the shoulder of whom ●eing yet bloody the chirurgion ought to consolidate . she hath married to a merchant of amsterdam , by name hoochcamer , and is yet living this year . but the right arm was no where to be found , neither the bones or any corruption did appear , into which the arm might be wasted in a little hour . but the souldier not being seen , the child had two arms , neither could the arm that was torn off be annihilated . therefore the womb being shut the arm was taken away . but who tore it away naturally , and whither was it taken ? certainly trivial reasons do not square or agree in so great a portent or paradox . i am not he that will say these things . i will say this at the least : that the arm was not taken away or torn off by satan . furthermore it was of less weight to carry away elsewhere the arm torn off , than to have torn the arm from the whole body without death . the wife of a merchant ( he saith ) known unto us , as soon as she heard that thirteen were to be beheaded ( it happened at antwerpe in the time of the duke of alva ) and women with child are led with inordinate appetites , she determined to see the decollations . thereupon she ascends the chamber of a widdow that was a familiar friend to her that lived in the market-place . and the spectacle being seen , forthwith the pain of child-birth took her , and she brought forth a full grown infant with a bloody neck , whose head did no where appear . . from these most stupendious and almost incredible stories , he draweth these conclusions . i do not find ( he saith ) that human nature doth abominate the penetration of dimensions , seeing it is most frequent to the seeds of things . for in the seeds of things , that primevous energie of penetrating bodies , doth yet consist , but not subject to force , art or human arbitrement . for there are many bodies many times more ponderous than the matter of which they are framed . it is necessary ( he saith ) that more than fifteen parts of water do fall in together into one , that one part of gold may from thence be made . for weight is not made of nothing : but argueth the ponderating matter in the ballance . therefore water doth naturally penetrate its body so often as the gold doth overweigh the water . therefore the domestick and daily progress of seeds in generations , doth require that the body doth penetrate it self by condensation , which is altogether impossible to an artificer . we grant ( he saith ) that there are pores in the water , these notwithstanding cannot contain so much as fourteen times the quantity of its whole . therefore it is ordinary , that some parts of the water do penetrate themselves into one place . . and to illustrate this going before he saith : by an example , aqua fortis doth by its spirit make brass , iron or silver remaining opacous in their natures so transparent that they cannot be seen , and doth pass the metal thorough filtring paper , which otherwise will not transmit , no not the most small powder , which metal doth essentially remain still a metal in specie or kind . but not that the similitude of penetration of dimensions doth uniformly square with the propounded example of the metal . because reasons do not agree to so great a paradox , wherein ( he saith ) i willingly acknowledge the manner to be indemonstrable à priori . even as no man can know by what means the idea impressed in the seeds doth figurate , direct , and dispose the things that it hath framed . and therefore we are forced to hunt forth the same à posteriori . . from all which he draweth this conclusion . there is therefore another far different power of incantation , besides the devils . and therefore natural and free . he hath no dominion over the just . but if the power of inchanting were free to the devil , also it would be equally free to him to kill by a knife or a maul . and so none should be free . therefore the witch ( he saith ) doth , per ens naturale , form imaginatively a free idea , which is natural and noxious . which idea satan cannot form . because that the formation of idea's do require the image of god and a free power : and therefore the witches do operate by a natural force , no less against the just and innocent , than against wicked men . seeing that inchantments do more easily infect children than those of ripe age , sooner women than stout men : a certain natural power is signified to be limited to the inchantment , to which it is easily resisted by a stout and couragious mind . the devil therefore offereth filth and poysons to his clients , that he may knit fermentally idea's formed in the imagination of the witches unto them . and he preserveth that ideal poyson , that it may not be blown away with the wind , or being covered in the earth , it be not destroyed by putrefaction . but he carrieth that poison locally near to the object , to be inchanted : but to apply it , or carry it into the man , he by no means is able . and therefore the witch doth also send forth another executive medium , or mean emanative and commanding , which mean is the idea of a strong desire . for it is inseparable to the desire to be carried about things wished for . to all which the devil as a spectator doth assist in the conduction . . for ( he saith ) in truth , i have demonstrated already , that operative means are solely in the power of man. for only god is the most chiefly glorious creator , to be infinitely praised , who hath created the universe forth of nothing . but man as far forth as he is the image of god doth forth of nothing create certain entia rationis , or non-entities in their beginning , and that in the proper gift of the phantastical virtue . which are notwithstanding something more than meerly a privative or negative being . for first of all while these conceived idea's do at length cloath themselves in the species or shape fabricated by the imagination , they become entities now subsisting in the middest of that vestment , to which by the whole they are equally in them . and thus far they are made seminal and operative entities : of which , to wit their assumed subjects are forthwith totally directed . but this power is given to man alone . otherwise a seminal power to propagate , is given to the earth , to bruits , plants , &c. also the dog by his madness can transfer or change his spittle or saliva into poyson , because it is peculiar to his kind or species . which also is obvious in divers poysons of animals . but to form idea's abstracted from their species and adjacent proprieties , that is given to none but man. having thus far at large traced his footsteps in these abstruse and mysterious matters , we shall come now to examine them and make some observations upon them . and although we may be sharply censured for taking upon us to question the things that he hath asserted , having been suo grad● an adeptist , a person of profound judgment , great experience , general learning , high reputation , and now generally followed as the chief standard-bearer for philosophy , physick and chymistry , that many esteem it no small glory to be called and accounted an helmontian . yet notwithstanding this we shall note some observations in this order . . he holdeth that the devil doth only make the things invisible , or hides them by his spirit , and brings them near to the object into which they are to be injected , and that the witch by the seminal idea of her imagination , and the strength of her desire as the agent , or efficient cause , doth inject or thrust them into the body of the person , intended to be hurt or tormented ; whereby he necessarily supposes a league or contract betwixt the devil and the witch , and therefore he calls them the devils clients and those that are bound unto him . but what kind of contract this should be , explicite or implicite , internal and mental , or corporeal and visible , he tells us not ; the latter of which we utterly deny , that it is in the power of the devil to practise when he pleaseth , as we have before with sufficient arguments demonstrated at large . and for an implicite or mental league , we grant that all thieves , murderers , these kind of malicious and poysoning witches and all other wicked persons are bound in a spiritual contract unto him : for he is the spirit that worketh in the children of disobedience . and what wickedness soever he hath tempted and drawn them unto , to be willing to commit , he prompteth and pusheth them on with all his skill and power to perpetrate and execute the same . but still this is to be understood only of his spiritual and invisible assistance , and not of any visible or corporeal aid , for else ( as this author confesseth ) he might as well kill with a knife or a maul . and therefore we cannot here pass by the bold and groundless ( if not impious ) assertion of sennertus , who though a very learned person in diverse parts of humane literature , yet drawn with the sway of popular opinion , did most miserably lapse in affirming that although witches do purpose to hurt men , yet that they neither do nor can effect those things , but that the witches being cast into a profound sleep , the devil in the mean time acteth those things by himself ; and thinks he proves this sufficiently by a fabulous and lying story feigned to be told of a witch , that being in a deep sleep , when she waked , told that she had been transformed into a wolf , and had torn in pieces a cow and a sheep , which were found to be so , and therefore the devil must needs have done it . but in this he neither nameth the place , time , nor author to avouch it , and therefore all reasonable men may judge how palpable a falsity it is , for then if true it would follow that none could be safe , and that the devil might kill immediately with swords or knives , which he cannot do . . whereas he holdeth that the devil doth bring or convey the things to be injected near unto the place , and that he offereth filth and poysons to his clients , that thereby he may fermentally conjoin the ideas of these formed in the imaginative faculty with these . if the devil be taken to be meerly and simply incorporeal , then he cannot remove matter ( as we have before proved ) and so cannot convey the things near to the object ; and if he be taken to be corporeal ( as we have asserted ) his help is needless , because the witches may do it themselves , as we find sufficient stories of their hideing of strange and poysonous things under the thresholds of houses and churches ; and to this purpose this same author telleth us this story : a certain person ( he saith ) did by custome use to make water in a corner of the court , whereupon he was afflicted with a bloody and cruel strangury . and all the remedy of the physicians proved in vain , except that as often as he did drink of birch-ale he did find a signal ease : but as oft as he rose and walked , and made water in the same place , so often his pains did return . at the last a pin of old black oak-wood is espied to be fixed in the place where he used to make water . which being pulled forth and burned he remained free from the bloody strangury , by drinking ale of birchen-twiggs . also ( he saith ) that he remembred , that karichterus had written that he had loosed such kind of inchantments by only pissing through beesomes of birch . now from hence it is plain that this making water constantly upon this pin of old black oak-wood did cause his bloody strangury , and that the pulling of it up and burning of it , was with the help of the birchen ale the cure ; but it can no wayes be judged necessary that the devil should fix the oak pin there , but that the witch might do it himself . neither can it be thought to be any power given by the devil to the oaken pin , that it had not by nature , for in probability it will constantly by a natural power produce the same effect ; only thus far the devil had a hand in the action , to draw some wicked person to fix the pin there where the man was accustomed to make water , thereby to hurt and torture him , and so was only evil in respect of the end . . we observe and affirm that whatsoever effects are brought to pass by that which is commonly called and accounted witchcraft , if they be not brought to pass by jugling , confederacy , delusion and imposture ( as the most of them are , if not all ) then they are performed either by meer natural causes , or the strength of the witches fancy , and most vehement desire of doing of mischief to those she hateth , or by both joined together , and that satan is no further an author or actor , but as he leadeth and draweth the minds of the witches to do such mischievous actions , and pusheth on to seek about to learn of others such secret poysons , charms , images and other hidden things , that being used so or so , may produce such destructive ends as their wicked and diabolical purposes are led to , and in this sense they are his clients , and bounden vassals , and not otherwise . . the stories that he relateth are either all to be taken to be true , or none of them ; and if they be all alike equally to be credited , then it will undeniably follow , that they were all alike produced by natural causes , and so no need at all of the devils assistance in performing of them , no more than by working upon the minds of such as used those natural means to a wicked and mischievous end . for first he giveth these instances of things that were very strange that were voided either by vomit or stool , by the ordinary power of nature , without suspicion of diabolical cooperation , as the voiding of the piece of the brass cannon with its letters , with the eele wrapped in its secundines : the dragon that the oxe voided by taking three herbs , with a tail like an eele , a body like or of leather , with a serpentine head , and not less than a partridge : the knife that the thieves forced a man to swallow , which he voided by an apostume in the side , and was after sound : also the arrow head of three fingers broad strucken into the back , and after voided by stool , with diverse such which we recited before . and that these being solid bodies should have penetrated and passed through parts that are impatient of wounds , and in which a wound is mortal , must of necessity be very wonderful , and might as soon and upon as rational grounds be taken to be diabolical , as those that he enumerateth to be so : for from these it is manifest that either nature put to her last pinch doth make penetration of dimensions , or else so inlarge the pores , that those solid bodies may pass without wound , which ( if seriously considered ) is a stupendious operation and effect . and as there needeth no cooperation of a diabolical power ; for the performing of these , no more needeth there any concurrence of devils to the others , that to that purpose he relateth . only here is all the difference : these are wrought by the ultimate endeavour of the archaeus to save life , without the concurrence of external causes ; the others ( that are therefore called diabolical ) are commonly wrought for a bad end , namely to hurt or to take away life , and have an external cause , to wit , the force of the witches imagination and strong desire of doing of mischief , which is stirred up to that end by satan , and therefore in regard of the end are devilish , though they be both wrought by the agency of nature , the one in the body of the imaginant , the other in the body that the witch intendeth to hurt by the force of her imagination and vehement desire , whereby a seminal idea is created or formed , which is sufficiently operative to accomplish the end intended . . the arguments that he bringeth to prove penetration of dimensions to be in nature , or something equivalent thereunto , seem to be strong and convincing . for in the generation of things , whosoever shall seriously and strictly mark , shall find ( as he alledgeth ) that the spirit of the archeus ( though not altogether incorporeal ) doth in the seeds of things penetrate it self , and their parts one another , which he further maketh good by the instance of gold generated of water ; for it must of necessity be , that more than fifteen parts of water must fall in or penetrate one another , that from thence one part of gold may be made , for weight is not of nothing , but argueth the matter ponderous in the ballance . therefore naturally the water must so oft penetrate its body as the gold doth preponderate the water . and though it be granted that the water hath pores , yet notwithstanding it cannot contain so much as fourteen times , it whole . and therefore he irrefragably concludeth : est ergo ordinarium in natura , quod aliquae partes aquae se penetrent in unicum locum . and this he backs with an unanswerable story of a woman that longing for muscles , did in greediness eat some of them with the shells twice or thrice broken with her teeth , and that she brought forth a child ▪ with the same half eaten shells , and a wound in the belly ; therefore those shells had penetrated the stomach , womb and secundines , or otherwise the force of the archeus had opened the pores and letten them pass in an unconceiveable manner so that if these things be granted to be true ( and we confess we know not how they can be answered ) then there need no diabolical power be brought to solve the injecting of strange things into mens bodies , seeing nature is sufficient of it self , and therefore we can allow no power at all unto devils in effecting these things ( if they be truly done , and be not delusions ) but only in drawing the minds of the witches to these wicked and mischievous courses ; and therefore the lord bacon said profoundly and wisely these words : ut in operationibus illis earumque causis error cavendus est , ita quoque danda vel imprimis opera est , ne effecta nobis imponant , temere judicantibus talia esse , quae eousque nondum processerunt . sic prudentes judices , praescripta velut norma , fidem haberi temere nolunt confessionibus sagarum , nec etiam factorum contra illas probationi . sagas enim turbat imaginationis vertigo , ut putent se illud facere , quod non faciunt , populumque hîc ludit credulitas , ut naturae opera imputent fascino . . and to confirm this point he addeth far more stupendious matters of fact than the former , of things that were within , being taken to without or invisibly conveyed away , as the woman at mechlin that saw the souldier in a conflict lose his hand , and forthwith brought forth a daughter wanting an hand , which was never found , and the wench died of the haemorrhage . another at antwerpe seeing a souldier begging with his right arm shot off and bloody , forthwith brought forth a daughter wanting the right arm whose bloody shoulder the chirurgeon cured , and she was married after ; and that the arm was never found , neither did there appear any bones or putrefied matter into which the arm might waste . also another woman going to see the decollation of thirteen men , did soon after bring forth a mature child with a bloody neck , the head no where appearing . i confess it would rack the judgment even of the most credulous to the highest pitch to believe these unparallel'd stories ; but the author relating them as of his own knowledge , and being a person of unquestionable veracity , i cannot conceive how they can rationally be denied , especially finding m r boyle to affirm , that in those experiments ( much more relations of matters of fact ) that helmont avouched upon his own knowledge , he durst be his compurgator . who would not believe but that these things could never have been done , but by a supernatural and diabolical power , but that this author ( to which all judicious persons in reason may adhere ) doth utterly deny , that the arm was either pull'd away or conveyed none can tell whither , by satan , and therefore that in such a strange paradox , trivial reasons are not to be allowed ; and it were too much sloathfulness to ascribe all effects unto satan , of which we are ignorant . and therefore if an hand , an arm , nay an whole head , could be separated from the rest of the body , and conveyed forth of the womb by the archeus or natural spirit , thereunto excited by the impression of horror and terror in the women : in like manner by the same power of the natural spirit of man or woman , excited by a vehement and fierce imagination to revenge and to do mischief , may strange things be injected ( if there can be any sound proof of such a matter of fact ) into the bodies of such men or women as the witches intend to do hurt unto , and yet satan hath no more hand in it , but only as a spiritual agent to move the wills of those wicked and malicious people to do mischief unto those that they hate , though without cause . and the great secret of that which may be called witching , is the learning of others , who likewise have had it by tradition , the great force of imagination , and the natural spirit with the ways and means how to excite it and exalt it ; herein stands the mystery of all magick , and it becomes only evil in the use and application , and they are to be condemned that use it to such devillish ends , even as those that use those good creatures that nature doth produce to poysonous , wicked , and destructive purposes . and lastly , here we may note , that if things or bodies that are without may be injected into the bodies of others , by the force of exalted imagination and a vehement desire , then the same power that doth inject them through skin , flesh and bones , must also be able to bring them near to the place , and need not at all the assistance of satan , because it is far easier to carry them near the place , than to thrust them into the body ; and so this author hath here introduced the devils aid to bring them to the place to no purpose , and never yet proved either by reason or matter of fact , that ever satan did any such thing , and so is a meer supposition without proof . . the other matters of fact that he relateth are prodigious , and are brought to prove that satan is an actor to convey these strange things into the bodies of men , and are these . a piece of an oxe hide taken forth of a mans arm , so also that equuleum , a wood-horse , or a four-footed board with a wheel and ropes twice as broad as the gullet . another that vomited up perhaps two thousand pins conglomerated together , with filth and hairs ; another that vomited up , he being present , wooden chips that had been cut off with the hatchet in smoothing of wood , with much slime to the bigness of two fists , of which we shall note these conclusions . . it doth no way appear ( if these things be granted to be true , both for matter and manner ) neither doth he offer to prove it , that these are any more than the former diabolical , but only in the end , because they are for the hurt and destruction of mankind and not otherwise ; and there being no proof of the devils cooperation any further but in working upon the minds of those that are agents and instruments to bring these things to pass , we may very well reject those things that are supposed , but not proved . . the ejecting or voiding of such strange things as here he hath related , doth not necessarily suppose their injection or thrusting in , because they may be bred there by natural causes , so worms of many sorts and strange figures , also frogs , dracunculos and askers have been voided , and doubtlesly bred there by natural causes , and were not injected or thrust in , and for proof of this i refer the reader to the relations of learned schenchius lib. . p. . of those strange sorts of worms and other creatures that he from divers authors sheweth have been vomited up , which without all scruple , were not injected , but bred there . to confirm this and to prove what strange things are sometimes bred in apostumes and tumors , we shall translate a passage or two , and first take this from levinus lemnius that learned and famous physician of zeland , who writeth thus : also forth of sordid ulcers and impostures ( he saith ) we have known that the fragments of nails , hairs , shells , little bones and stones have been taken forth ; which were concreted and grown together forth of putrid humours : as also little creatures , worms with tails , and little beasts of an unaccustomed form , cast up by vomiting , especially in those who were oppressed with contagious diseases , in whose urines i have often discerned to swim little animalcles like to pismires , or to those creatures we observe in the estival months to move in the celestial dew here in england we call it woodsoar , or cuckow-spittle . take another from that learned and expert chirurgeon ambrosius paraeus where he is speaking of strange tumors , in these words ; also in these tumors being opened thou maist see bodies of all kinds , and far differing from the common matter of tumors , as stones , chalk , sand , coals , cockles , ears of corn , hay , horn , hairs , flesh as well hard as spongious , grisles , bones and whole animalcles , as well living as dead . the generation of which things ( by the corruption and alteration of the humors ) will not much astonish us , if we consider , that even as nature hath framed man as a microcosm forth of all the seeds and elements of the whole great world , that he might be as it were the lively image of that great world : so in that microcosm , nature hath willed , that all the species of all motions and actions might be manifest , nature being never idle in us , as long as matter is not a wanting to work upon . so that it is most plain that these strange things may be bred within , and so the opinion of injecting them , is but a meer figment . . neither can the vomiting up of such strange things as he relateth , conclude necessarily that they were injected either by the power of satan or the witch , because they may be performed by jugling , sleight of hand , confederacy and the like , as was manifest in the boy of bilson , and diverse that we have known , that had made some numbers of others to believe that they had voided strange things , as pins , needles , crooked-knitting-pricks , moss , nails , and the like , but upon a strickt search , have but proved delusions and sleight , such as our common hocus pocus men use , when they make the people believe they swallow a long pudding of white tinn , and again pull it forth of their mouths , or in pulling ribbins , or laces of diverse colours forth of their throats . . and again the most of these relations are but commonly taken upon trust from the affirmations of the by-standers who might be confederate parties , or ignorant persons , and so easily deceived ; and it appeareth not that helmont was by at the very instant when the children vomited up the wooden horse , or fourfooted board , but that it was the by-standers that drew it forth , who might be parties to the cheat , or be themselves deluded , and so aver it pertinaciously to others . for i have in my practice known a young wench about or years old , who that she might be pittied and have an idle life , had made her father and mother believe that quick worms came forth at her ear , and also i taking her into mine own house she had perswaded all the family that it was true , and did often open her head-cloaths , and holding down her ear a quick worm would drop forth of the hair , who notwithstanding by diligent watching , was found out to get them privately from under stones or wood , and so did cunningly convey them into her hair , but being discovered , was by due correction reclaimed , and so the wonder ceased . and it is as common to mistake things , either by absolute judging them to be such a thing indeed , when it hath but some slender resemblance of it , or by judging a thing to be really so , because of such a name but metaphorically given unto it ; so it is usual to call a carcinoma in the highest degree lupus or a wolf , because as a wolf is a most voracious creature , so this ulcer is the most devouring of all others ; and therefore have we known after that such have been by incision eradicated by our selves and others , and exposed to the view of the vulgar people , they would presently most earnestly affirm to others that they had seen it , and that it was a living creature , and had mouth , eyes and ears ; so far will ignorant mistake induce credulity . . that the force of imagination accompanied with the passions of horror , fear , envy , malice , earnest desire of revenge , and the like , is great upon the body imaginant , as also upon the foetus in the womb , is acknowledged by all . but that it can at distance work upon another body , though denied by fienus and the whole rabble of the schoolmen , yet is strongly proved by this learned author , and allowed of by all others that truly understood the operations of nature , which we also take to be a certain truth , and do assert that if those people that are esteemed witches , do really and truly ( of which we utterly doubt ) inject any of these strange things into the bodies of men , that they are brought to pass meerly by the imagination of the witch , and the devil acteth nothing in it at all , but the setting of his will upon that mischief . as for the handling the dispute concerning the manner of the injecting of these strange things , so strongly pursued by this author , sennertus and others , we shall totally supersede and suspend our judgment , until the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be sufficiently proved ( which yet lies under water , and unseen ) and then it will be time enough to dispute the manner , when the matter is certainly made evident . therefore we will shut up this with that modest and grave advice of the lord bacon in these words : ideo cogemur in hac inquisitione ad nova experimenta confugere ; ubi directiones tantùm eorum praescribi possunt , non ulla positiva in medium adferri . si quis putet subsistendum nobis fuisse , donec tentamentis res penitus innotuisset , ( ut fecisse nos ubique probant alii tituli ) sciat dubia nos fide amplecti quaecunque imaginationis effecta circumferuntur , animum tamen esse illa per otium exigere ad lydium veritatis lapidem , id est , experimentorum lucem . chap. xiii . that the ignorance of the power of art and nature and such like things , hath much advanced these foolish and impious opinions . the opinions that we reject as foolish and impious are those we have often named before , to wit , that those that are vulgarly accounted witches , make a visible and corporeal contract with the devil , that he sucks upon their bodies , that he hath carnal copulation with them , that they are transubstantiated into cats , dogs , squirrels , and the like , or that they raise tempests , and fly in the air . other powers we grant unto them , to operate and effect whatsoever the force of natural imagination joyned with envy , malice and vehement desire of revenge , can perform or perpetrate , or whatsoever hurt may be done by secret poysons and such like wayes that work by meer natural means . and here we are to shew the chief causes that do and have advanced these opinions , and this principally we ascribe to mens ignorance of the power of nature and art , as we shall manifest in these following particulars . . there is nothing more certain than , that how great soever the knowledge of men be taken to be , yet the ultimate sphere of natures activity or ability is not perfectly known , which is made most manifest in this , that every day there are made new discoveries of her secrets , which prove plainly that her store is not yet totally exhausted , nor her utmost efficiency known . and therefore those men must needs be precipicious , and build upon a sandy foundation , that will ascribe corporeal effects unto devils , and yet know not the extent of nature , for no man can rationally assign a beginning for supernatural agents and actions , that does not certainly know where the power and operation of nature ends . . and as it is thus in general , so in many particulars , as especially in being ignorant of many natural agents that do work at a great distance , and very occultly , both to help , and to hurt , as in the weapon salve , the sympathetick powder , the curing of diseases by mumial applications , by amulets , appensions and transplantions , which all have been , and commonly are ascribed unto satan , when they are truly wrought by natural operations . and so ( as we have sufficiently manifested before ) by many strange , and secret poysons both natural and artificial , that have no bewitching power in them at all , but work naturally , and only may be hurtful in their use through the devilishness of some persons that use them to diverse evil ends . . there is nothing that doth more clearly manifest our scanted knowledge in the secret operations of nature , and the effects that she produceth , than the late discoveries of the workings of nature , both in the vegetable , animal and mineral kingdoms , brought dayly to light by the pains and labours of industrious persons : as is most evident in those many elucubrations , and continued discoveries of those learned and indefatigable persons that are of the royal society , which do plainly evince that hitherto we have been ignorant of almost all the true causes of things , and therefore through blindness have usually attributed those things to the operation of cacodemons that were truely wrought by nature , and thereby not smally augmented and advanced this gross and absurd opinion of the power of witches . . another great means in advancing these tenents hath been mens supine negligence in not searching into and experimenting the power of natural agents , but resting satisfied in the sleepy notions of general rules , and speculative philosophy . by which means a prejudice hath been raised against the most occult operations of nature , and natural magick ( which is ( as agrippa truly said ) the comprizer of great power , full of most high mysteries , and containeth the most profound contemplation , nature , power , quality , substance and virtue of most secret things , and the knowledge of all nature ) to be condemned , as the work of the devil and hellish fiends , which is the handmaid and instrument of the almighty . and from this diabolical pit of the ignorance of the power of nature ( especially when assisted by art ) have sprung up those black and horrid lies in the mouths of erastus , conringius and above all of kircherus , denying the possibility of the transmutation of metals , by the power of art and nature , and ascribing the performance thereof by paracelsus , lullius , sendinogius and others to the devil ; so malevolent do men grow when they are led by nescience and ignorance . . the ignorance of the strange and wonderful things that art can bring to pass hath been no less a cause , why the most admirable things that art bringeth to pass by it are through blind ignorance ascribed unto devils , for so have many brave learned artists , and mechanicians been accused for conjurers , as happened to roger bacon , dr. d ee , trithemius , cornelius agrippa , and many others , when what they performed was by lawful and laudable art . the strange things that the mathematicks and mechanicks can perform are hardly to be enumerated , of which were those most wonderful catoptrical glasses mentioned by nicero , aquilonius , baptista porta and many others , those wonderful engines in the shape of birds , men , beasts , and fishes that do move , sing , hiss and many such like things mentioned by heron of alexandria , and our countryman dr. fludd ; and those that would have more ample s●tisfaction concerning the stupendious things that are produced by art , may receive most large satisfaction in reading that most learned and elaborate epistle written as a preface before the book of johannes ernestus burgravius called biolychnium vel de lampade vitae & mortis , by marcellus uranckheim doctor of both laws , as also in reading that profound and mysterious piece written by roger bacon , de admirabili potestate artis & naturae , & de nullitate magiae , with the learned notes of dr. d ee upon it , of which he saith this : ut videatur quod omnis potestas magica sit inferior his operibus & indigna . and therefore there can be nothing more unworthy , than for any man , that pretendeth to any portion of reason , so far to dote , or suffer himself to be led with ignorance and rashness , as to ascribe those strange things that nature and art , or both joined together do produce , unto devils : and yet there is nothing that is more common not only by the blind vulgar , but even by those that otherwise would be accounted learned , and wise enough ; pride and folly attendeth the most of the sons of men. . another gross mistake there is , in supposing those strange things that are performed by vaulters , tumblers , dancers upon ropes , and such like , not possible to be done but by the assistance of the devil , when they are altogether brought to pass and effected by use , custome , exercise , nimbleness and agility of body . and yet we have known some not only of the popular rank , but many that thought themselves both wise , learned and religious that have been so blind as to father these things upon devils and seriously to seem to believe , that the actors of these things had made a league and compact with the devil , by whose help they performed them . and i do remember that a pretty active young man , within these few years went about in this north countrey with a neat bay mare for money to shew tricks , which were very odd and strange , for if she had been blindfolded , and several pieces of money taken from several persons , and wrapped in a cloath , the mare would have given every one their own piece of money ; and this and many other feats she plaid , were not only by the common people , but by others that should have been more wise , judged to be performed by no other means but by the devil , and some were so stark mad as to believe and affirm that the mare was not a natural one , but that it was the devil that plaid those strange tricks in the shape of a mare : when more sober judgments knew that they were performed by the masters eye , and rod directing the mare . error & credulitas multum in hominibus possunt . . in like manner are often both those that are learned , as well as the vulgar most wofully imposed upon by the odd and strange feats performed by legierdemain , sleight of hand , and by wonderful things brought to pass by subtile and cunning impostors that act by confederacy , and the like , of which we have given some instances before in this treatise . and it was no evil piece of service , that master scot did in his book of the discovery of witchcraft , when he laid open all the several tricks of legierdemain and sleight of hand , thereby to undeceive the ignorant multitude ; and that is no less praise-worthy that is performed by the author of that little treatise called hocus pocus junior , where all the feats are set forth in their proper colours , so that the most ignorant may see how they are done , and that they are miracles unknown , and but bables being discovered , which treatise i could commend to be read of all witchmongers and vain credulous persons , that thereby their ignorance may be laid open , and they convinced of their errors . . the ignorance or mistaking of these things , joyned with the notions men have imbibed from their infancy , together with irreligious education , are the true and proper causes , that make so many ascribe that power to devils and witches , that they neither have , or ever had , or can ever bring into act . and therefore it behoveth all that would judge aright of these abstruse matters , to labour to understand the secret operations of nature , and the strange works of art , to divest themselves of their false imbibed notions , and truely and rightly to understand the articles of the christian faith , to be daily conversant in reading the scriptures , they will then be more fit to judge of these things , and not to call light darkness , nor darkness light . chap. xiv . of diverse impostures framed and invented to prove false and lying miracles by , and to accuse persons of witchcraft , from late and undeniable authorities . in the treatise preceeding we have often made mention of delusions and impostures , which we shall largely handle in this place : and though mr. glanvil , and others do object , that though many pretended possessions or witchcrafts have been proved to be meer couzenings and impostures , yet therefore it will not follow that all are so . to which we shall render these answers . . if it do not necessarily conclude , that they are all impostures , yet it gives a most shrewd cause of dubitation that they may be so . and the objection depends not upon a necessary connexion betwixt the subject and predicate , for some being direct and palpable impostures , it is not of necessity , but by contingency or accident that the others are not so , and ought first to have been proved , which never yet was performed . . but we affirm that a general conclusion drawn from an inductive argument is good and sound , where no instance can be clearly made out to the contrary . but as yet no true instance , really and faithfully attested , hath ever been brought to prove that any of these things that we deny , were ever effected by diabolical power . for who were ever by and present , that were persons of sincerity and sound judgment , that could truly testifie and averr that the devil in a visible and corporeal shape made a contract with the witch , or that he suckt upon his , or her body , or that he had carnal copulation with them , or that saw when the witch was really changed into a dog or a cat , or that they flew or were carried in the air ? seeing no instance can be given to prove any of these to be undoubted truths , it must needs follow that they are meer figments , or at the best all but absolute impostures . and again it is but precarious , and petitio principii , to imagine that any persons have vomited up or voided strange things that saw or knew that they were injected by devils , for they were either naturally bred there ; or else were meer impostures and delusive juglings . and therefore we shall propose some histories of strange and prodigious cheats and impostures from late and unquestionable authorities , whereby all the rest may be judged and discerned ; of which take this for one . . elizabeth barton of kent ( by those that laboured to cry up her horrible cheats for miracles , otherwise called the holy maid of kent ) and others were in the twenty fifth year of king henry the eighth attainted of high treason , for that under colour of hypocrisie , revelations and false miracles practised by the said elizabeth , they conspired to impugne and slander the divorce between the king and queen katherine his first wife , and the last marriage between him and queen anne his second wife , to destroy the king , and to deprive him of his crown . her false and feigned miracles , and the subtile and cunning contrivances that were brought to pass by the help of her confederate accomplices , and her and the others open confession of them may be found at large in hollingshead , stow , and the writings of mr. lambert , whither for brevities sake i remit my reader , and shall only give it here in the words of speed , which are these : the romanists ( he saith ) much fearing that babel would down , if queen anne might be heard against wicked haman , sought to underprop the foundations thereof with certain devices of their own : and that the same might pass without note of suspicion , they laid their forgery even upon heaven it self ; whose pretended oracle elizabeth barton ( commonly called the holy maid of kent ) was made to be ; and the pillars of this godless fabrick were edward bocking a monk by profession , and doctor of divinity , richard masters parson of aldington , the town wherein she dwelt ; richard deering a monk , hugh rich a friar , john adestone and thomas abell priests , put to their helping hands ; and henry gould batchelor of divinity , with john fisher the reverend father of rochester imployed their pains to dawb these downfalling walls with their untempered morter . the scribes that set their pens for her miracles , were edward thwaites gentleman , and thomas lawrence register , besides haukherst a monk , who writ a letter that was forged to be sent her from heaven ; and richard risby and thomas gould were the men that dispersed her miracles abroad to the world . this holy maid elizabeth made a votaress in canterbury , was taught by bocking her ghostly father , and suspected paramour , to counterfeit many feigned trances , and in the same to utter many virtuous words for the rebuke of sin , under which more freely she was heard against luthers doctrine , and the scriptures translation , then desired of many : neither so only , but that she gave forth from god and his saints by sundry suggestive revelations , that if the king proceeded in his divorce , and second marriage , he should not raign in his realm one month after , nor rest in gods favour the space of an hour . but the truth discovered by gods true ministers , this oracle gave place as all other such did , when christ by his death stopped their lying mouths : for her self and seven of her disciples were executed for treason at tiburn , and the other six put to their fines and imprisonment . to which he subjoineth this story of the like nature . with the like counterfeit revelations and feigned predictions this generation of hypocrites had brought edward lord stafford duke of buckingham , unto his unhappy end , by the working of john de la court his own confessor , together with nicholas hopkins a monk of the carthusian order in the priory of henton in somer set shire , who by his visions from heaven forsooth , heartned him for the crown ; but before his own coronet could aspire to that top , he worthily lost both head and all upon tower-hill for his treason , anno domini . unto such sins the world was then subject , and into such conceits their reputed holiness had brought them , not only among the simple and unlettered , but even with them that seemed to be learned indeed : for by certain predictions foreshewing a great deluge , prior bolton of s. bartholomews in london , was so fearful that he built himself a house upon the height of harrowhill , storing it with provisions necessary to keep himself from drowning in anno dom. . . and that we may be certified how frequent and common these counterfeited impostures have been , and yet are practised , take this other from undoubted authority . the of august being sunday in the of the raign of queen elizabeth , agnes bridges a maid about the age of years , and rachel pinder a wench about the age of or years , who both of them had counterfeited to be possessed by the devil ( whereby they had not only marvellously deluded many people both men and women , but also diverse such persons , as otherwise seemed of good wit and understanding ) stood before the preacher at pauls-cross ; where they acknowledged their hypocritical counterfeiting with penitent behaviours , requiring forgiveness of god and the world , and the people to pray for them . also their several examinations and confessions were there openly read by the preacher , and afterwards published in print , for posterity hereafter to beware of the like deceivers . from whence we may take these two observations . . we may from hence note , how subject the nature of man is both to deceive and to be deceived , and that not only the common people , but also the wiser and more learned heads may most easily be imposed upon . and , that therefore in things of this nature and the like , we cannot use too much circumspection , nor use too much diligence to discover them . . we may note , that when such strange impostures or false miracles are pretended , there is commonly some sinister and corrupt end aimed at , under the colour of religion , and that those that are most ready to publish such things as true miracles and divine revelations , are generally those that did complot and devise them . and therefore the greater number they be that cry them up , and the more esteem the persons are of that blow abroad such things , the greater suspicion we ought to have of the falsity and forgery of them . always remembring that the greater the fame and number of the persons are that conspire and confederate together , the greater things they may bring to pass , and be more able to deceive , as was manifest by the priests attending the oracles ; who , though they laboured to father their predictions upon some deity , yet it was manifest that it was nothing else , but their own confederacy , impostures and juglings . . but these diabolical counterfeitings of possessions , and the maintaining of the power of dispossession and casting forth of devils , was not only upheld and maintained by the papists to advance their superstitious courses ; but also in the said time of queen elizabeth , there were divers non-conformists , to gain credit and repute to their way , that did by publick writing labour to prove the continuation of real possessions by devils , and that they had power by fasting and prayer to cast them out . of which number were one m r darrell and his accomplices , who not only writ divers pamphlets in the positive defence of that opinion , but also published certain narrations of several persons , that they pretended were really possessed with devils , which were cast forth by their means in using fasting and prayer . which writings were answered by m r harsnet and others , and their theory not only overthrown , but their practice discovered to be counterfeiting and imposture . whereupon there were divers persons suborned to feign and counterfeit possessions , as william sommers of nottingham , who by the exorcists was reported to have strange fits , passions and actions ; which are at large described and set forth in that learned treatise , dialogical discourses of spirits and devils , written about the same time by john deacon and john waller , ministers , and of divers other persons who likewise pretended the same counterfeit possessions . and though the said forged and feigned possessions were strongly maintained by their abettors , and the matters of fact audaciously asserted to be true ; yet after the said darrell and his accomplices were examined by the queens commissioners , all was made apparent to be notorious counterfeiting , cheating and imposture , both by the confession of sommers himself , and by the oaths of several deponents . neither was that discourse containing the certain possession of seven persons in one family in lancashire , at cheworth in the parish of leigh , in the year . ( though believed by many for a truth , because of the streight tale told by the said darrell in that narrative ) of any better grain , but full of untruths , impossibilities , absurdities and contradictions . . our next instance shall be a most strange imposture acted in the time of king james , and in a manner known unto the whole nation ; that is of the boy of bilson in staffordshire , in the year . by name william perry , whose condition as he had been taught , and so left by the popish priests , take as followeth . this boy being about thirteen years old ( but for wit and subtilty far exceeding his age ) was thought by divers to be possessed of the devil , and bewitched , by reason of many strange fits and much distemper , wherewith he seemed to have been extreamly affected . in those fits he appeared both deaf and blind , writhing his mouth aside , continually groaning and panting , and ( although often pinched with mens fingers , pricked with needles , tickled on his sides , and once whipped with a rod , besides other the like extremities ) yet could he not be discerned by either shrieking or shrinking to bewray the least passion or feeling . out of his fits he took ( as might be thought ) no sustenance which he could digest , but together with it , did void and cast out of his mouth , rags , thred , straw , crooked pins , &c. both in and out of his fits his belly ( by wilful and continual abstinence defrauding his own ●uts ) was almost as flat as his back , besides , his throat was swoln and hard , his tongue stiff and rolled up towards the roof of his mouth , insomuch that he seemed always dumb , save that he would speak once in a fortnight or three weeks , and that but in very few words . two things there were which gave most just cause of presumption that he was possessed and bewitched ; one was that he could still discern when that woman ( which was supposed to have bewitched him ) to wit jone cocke was brought in to any room where he was , although she were secretly conveyed thither , as was one time tryed before the grand jury at stafford : the second , that though he would abide other passages of scripture , yet he could not indure the repeating of that text , viz. in the beginning was the word , &c. jo. . ver . . but instantly rolling his eyes and shaking his head , as one distracted , he would fall nto his usual fits of groaning , panting , distraction , &c. in which plight he continued many months , to the great wonder and astonishment of thousands , who from divers parts came to see him . thus much of his cunning . yet notwithstanding , this most devillish and cunningly contrived counterfeiting and dissimulation was discovered and fully detected by the sagacity of that pious and learned person , d r thomas marton then bishop of coventry and lichfield : to whose memory i cannot but owe and make manifest all due respect , because he was well known unto me , and by the imposition of whose hands i was ordained presbyter when he was bishop of durham , and also knew his then secretary , m r richard baddeley , who was the notary , and writ the examination of this crafty boy . the manner how such a doubtful and intricate piece of imposture was found out and discovered , you may read at large in the treatise called a discourse concerning popish exorcising . and his publick confession we shall give in the authors own words : he was finally brought again to the summer assizes held at stafford , the . of july , anno . where before sir peter warburton and sir humfrey winch knights , his majesties justices of assize , and the face of the county and country there assembled , the boy craved pardon first of almighty god , then desired the woman there also present to forgive him ; and lastly , requested the whole country whom he had so notoriously and wickedly scandalized , to admit of that his so hearty confession for their satisfaction . and thus it pleased god ( he saith ) to open the eyes of this boy ( that i may so say ) luto with the clay of the romish priests lewd impostures , and sputo with the spittle of his own infamy , to see his errors and to glorifie the god of truth . and though many such impostures as this have in several ages been hudled up in darkness and recorded for true stories , by those that were partizans to them and confederates with them , yet doubtless were but of the same stamp with this , and might all as well have been discovered , if the like care , skill and industry had been used . . no less villanous , bloody and diabolical , was the design of thompson alias southworth , priest or jesuit , against jennet bierley , jane southworth , and ellen bierly of samesbury in the county of lancaster , in the year . the sum of which is this . the said jennet bierley , ellen bierley , and jane southworth , were indicted at the assizes holden at lancaster upon wednesday the nineteenth of august , in the year abovesaid , for that they and every of them had practised , exercised , and used divers devillish and wicked arts , called witchcrafts , inchantments , charms and sorceries , in and upon one grace sowerbutts . and the chief witness to prove this was grace sowerbutts her self , who said that they did draw her by the hair of the head , and take her sense and memory from her , did throw her upon the hen-roost and hay-mow ; did appear to her sometimes in their own likeness , sometimes like a black dog with two feet , that they carried her where they met black things like men that danced with them , and did abuse their bodies ; and that they brought her to one thomas walsham's house in the night , and there they killed his child by putting a nail into the navil , and after took it forth of the grave , and did boil it , and eat some of it , and made oyl of the bones , and such like horrid lies . but there appearing sufficient grounds of suspicion that it was practised knavery , the said graece sowerbutts was by the wisdom , and care of sir edward bromley knight , one of his majesties justices of assize at lancaster , appointed to be examined by william leigh and edward chisnal esquires , two of his majesties justices of peace in the same county , and so thereupon made this free confession . being demanded whether the accusation she laid upon her grandmother , jennet bierley , ellen bierley and jane southworth , of witchcraft , viz. of the killing of the child of thomas walshman , with a nail in the navil , the boyling , eating and oyling , thereby to transform themselves into divers shapes , was true ? she doth utterly deny the same , or that ever she saw any such practises done by them . she further saith , that one mr. thompson , which she taketh to be mr. christopher southworth , to whom she was sent to say her prayers , did perswade , counsel and advise her , to deal as formerly hath been said against her said grandmother , aunt and southworths wife . and further she confesseth , and saith , that she never did know , or saw any devils , nor any other visions , as formerly hath been alledged and informed . also she confesseth , and saith , that she was not thrown , or cast upon the hen-roust , and hay-mow in the barn , but that she went up upon the mow by the wall side . being further demanded whether she ever was at the church , she saith , she was not , but promised hereafter to go to church , and that very willingly ; of which the author of the relation gives this judgment . how well ( he saith ) this project , to take away the lives of three innocent poor creatures by practice and villany , to induce a young scholar to commit perjury , to accuse her own grandmother , aunt , &c. agrees either with the title of a jesuit , or the duty of a religious priest who should rather profess sincerity and innocency , than practise treachery ! but this was lawful , for they are hereticks accursed , to leave the company of priests , to frequent churches , hear the word of god preached , and profess religion sincerely . . but we shall shut up the relating of these prodigious and hellish stories , of these kind of couzening and cheating delusions and impostures , with one instance more that is no less notorious than these that we have rehearsed . about the year ( for having lost our notes of the same , we cannot be so exact as we should ) there was a great pretended meeting of many supposed witches at a new house or barn , in pendle forest in lancashire , then not inhabited , where ( as the accusation pretended ) some of them by pulling by a rope of straw or hay , did bring milk , butter , cheese , and the like , and were carried away upon dogs , cats or squirrels . the informer was one edmund robinson ( yet living at the writing hereof , and commonly known by the name of ned of roughs ) whose father was by trade a waller , and but a poor man , and they finding that they were believed and had incouragement by the adjoyning magistrates , and the persons being committed to prison or bound over to the next assizes , the boy , his father and some others besides did make a practice to go from church to church that the boy might reveal and discover witches , pretending that there was a great number at the pretended meeting whose faces he could know , and by that means they got a good living , that in a short space the father bought a cow or two , when he had none before . and it came to pass that this said boy was brought into the church of kildwick a large parish church , where i ( being then curate there ) was preaching in the afternoon , and was set upon a stall ( he being but about ten or eleven years old ) to look about him , which moved some little disturbance in the congregation for a while . and after prayers i inquiring what the matter was , the people told me that it was the boy that discovered witches , upon which i went to the house where he was to stay all night , where i found him , and two very unlikely persons that did conduct him , and manage the business ; i desired to have some discourse with the boy in private , but that they utterly refused ; then in the presence of a great many people , i took the boy near me , and said : good boy tell me truly , and in earnest , did thou see and hear such strange things of the meeting of witches , as is reported by many that thou dost relate , or did not some person teach thee to say such things of thy self ? but the two men not giving the boy leave to answer , did pluck him from me , and said he had been examined by two able justices of the peace , and they did never ask him such a question , to whom i replied , the persons accused had therefore the more wrong . but the assizes following at lancaster there were seventeen found guilty by the jury , yet by the prudent discretion of the judge , who was not satisfied with the evidence , they were reprieved , and his majesty and his council being informed by the judge of the matter , the bishop of chester was appointed to examine them , and to certifie what he thought of them , which he did , and thereupon four of them , to wit margaret johnson , francis dicconson , mary spenser , and hargraves wife , were sent for up to london , and were viewed and examined by his majesties physicians and chirurgeons , and after by his majesty and the council , and no cause of guilt appearing but great presumptions of the boys being suborned to accuse them falsely . therefore it was resolved to separate the boy from his father , they having both followed the women up to london , they were both taken and put into several prisons asunder . whereupon shortly after the boy confessed that he was taught and suborned to devise , and feign those things against them , and had persevered in that wickedness by the counsel of his father , and some others , whom envy , revenge and hope of gain had prompted on to that devillish design and villany ; and he also confessed , that upon that day when he said that they met at the aforesaid house or barn , he was that very day a mile off , getting plums in his neighbours orchard . and that this is a most certain truth , there are many persons yet living , of sufficient reputation and integrity , that can avouch and testifie the same ; and besides , what i write is the most of it true , upon my own knowledge , and the whole i have had from his own mouth more than once . thus having brought these unquestionable histories to manifest the horrid cheats and impostures that are practised for base , wicked and devillish ends , we must conclude in opposing that objection proposed in the beginning of this chapter , which is this : that though some be discovered to be counterfeitings and impostures , yet all are not so , to which we surther answer . . that all those things that are now adayes supposed to be done by demoniacks or those that pretend possessions , as also all those strange feats pretended to be brought to pass by witches or witchcraft , are all either performed by meer natural causes ( for it is granted upon all sides that devils in corporeal matter can perform nothing but by applying fit actives to agreeable passives . ) and miracles being long since ceased , it must needs follow , that devils do nothing but only draw the minds of men and women unto sin and wickedness , and thereby they become deceivers , cheats and notorious impostours : so that we may rationally conclude that all other strange feats and delusions , must of necessity be no better , or of any other kind , than these we have recited , except they can shew that they are brought to pass by natural means . must not all persons that are of sound understanding judge and believe that all those strange tricks related by mr. glanvil of his drummer at mr. mompessons house , whom he calls the demon of tedworth , were abominable cheats and impostures ( as i am informed from persons of good quality they were discovered to be ) for i am sure mr. glanvil can shew no agents in nature , that the demon applying them to fit patients , could produce any such effects by , and therefore we must conclude all such to be impostures . . it is no sound way of reasoning , from the principles of knowing , either thereby to prove the existence of things , or the modes of such existence , because the principle of being is the cause of the principle of knowing , and not on the contrary , and therefore our not discovering of all impostures that are or have been acted , doth not at all conclude the rest that pass undiscovered , are diabolical or wrought by a supernatural power ; for it ought first to be demonstrated that there are now in these days some things wrought by the power of devils , that are supernatural , in elementary and corporeal matter , which never was nor can be , as from the testimonies of all the learned we have shewed before . and therefore a man might as well argue that there are no more thieves in a nation , but those that are known , and brought to condign punishment , when there may be , and doubtless are many more ; so likewise there are many hundreds of impostures , that pass and are never discovered , but that will not at all rationally conclude that those must be diabolical that are not made known . chap. xv. of divers creatures that have a real existence in nature , and yet by reason of their wonderous properties , or seldom being seen , have been taken for spirits , and devils . before we come to speak of apparitions in general , we shall premise some few things by way of caution , because there is not one subject ( that we know of ) in the world that is liable to so many mistakes , by reason of the prepossessed fancies of men , in adhering to those fictions of spirits , fairies , hobgoblins , and many such like , which are continually heightned by ignorant education , and vain melancholy fears . we shall not mention those many apparitions that are frequently practised by forgery and confederacy , for base ends and interests , as have been commonly used in the time of popery , and attempted in our dayes , though with little success . as also by other persons for base lucre or worse intents , of which we have known some notorious ones that have been discovered . neither shall we speak of those feigned ones that have been practised to hide thievery and roguery , as we once knew that certain persons who stole mens sheep in the night , did carry them away upon a thing made like a bier covered with a white sheet , by which means those that saw them took it to be an apparition , and so durst not come near them , and so the most part of the people of or villages were terrified , and the report was far spred that it was a walking spirit , and yet at last discovered to be a cunning piece of knavery to hide their theft withal . neither shall we say any thing of those ludicrous apparitions that are often practised to terrifie , abuse , and affright others . but we shall here give the relation of some strange creatures , that seldom being seen or found , have induced more ignorant persons to take them for demons , and these we shall enumerate in this order . . it hath been , and still is a strong opinion amongst the vulgars and witchmongers also , that witches transforming themselves into diverse shapes , did in the night time enter into peoples houses , and then and there suck the breasts or navils of infants in their beds or cradles , that thereby they were weakned or consumed away ; which inveterate opinion was the more firmly believed , because children that at night were very well , in the morning were found to be very ill , and to have been sucked in the places aforesaid . to clear which point take this observation from the learned pen of thomas bartholinus that was physician to frederick king of denmark , in english thus . three infants ( he saith ) of the pastor fionens at lyckisholm , which is a noble mannor belonging to the very illustrious lord christian thomaeus sehsted , the kings chancellor , eques auratus , and a most renowned senator of denmark , my mecaenas , that were sleeping in their accustomed chamber , were not long after troubled with an unwonted bewailing and inquietude , that they felt themselves to be sucked or milked of something . the nipples of their breasts being diligently handled by the parents did confirm the childrens suspicion , because they did hang out like a womans that did give suck . and to prevent this fascination , the nipples of the breasts were anointed with preservatives against poyson and other bitter things . hereupon their navils were so worn with vehement suction , that not only they were prominent or did hang out , but also did as it were shew the greatness of the mouth that had sucked by the impression remaining . but the infants being carried forth of the chamber , did from thenceforth rest free from any suction , especially being carried in peoples arms . and this caprimulgus or goat-milker , is by bellonius said to be in crete of the bigness of a cuckow , being very hurtful to the goats , insomuch that it sucketh milk from their dugs on the nights . by which we may plainly understand , how creatures that are but seldom seen , or whose properties are unknown , may easily effect those things that ignorant heads may impute unto witchcraft . . it is no less believed by many , that those kind of creatures which are called satyres are but a kind of demons ; for learned gesner reckoning them to be a kind of apes , doth tell us this : even as ( he saith ) the apes cynocephali , or with dogs-heads , have given the occasion of the fable , that some have thought such to be men : so satyrs being also a rare kind of apes , and of greater admiration , some have believed them to be devils : also of some men deluded by the poets and painters , as also statuaries , who have feigned that they had goats feet and horns , the more to augment the admiration and superstition , they have been thought devils : when in ape-satyres there is no such thing to be seen . and this opinion hath been the more strengthened because the most of the translators have in the old testament rendered the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which properly signifieth an happy man or beast ) a goat , a satyre , ( as gen. . ver . . esau my brother is a hairy man ; where the very same word is used ) demon , or devil . but it is plain that it did and doth signifie no more but only satyrs , as will appear by these reasons . . first , as our english translators have truly rendred it in that of isaiah , and the satyre shall cry unto his fellow : for it is certainly related , both by ancient and modern navigators , that in those desolate islands where there are store of them , they will upon the nights make great shouting and crying , and calling one unto another . and in another place of the same prophet it is said by the same translators , and satyres shall dance there ; dancing being one of the properties of that hairy creature , as a thing it is much delighted with , and so are but satyres that are natural creatures and not devils . . and though the same translators have rendred the plural of the same word , by the name devils , yet it there properly signifieth also satyres ; for though in another place it be said ; they sacrificed to devils , not to god , and so again by the psalmist , for they sacrificed their sons and daughters unto devils ; where in both places the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vastatoribus , to the destroyers or to devils ; because in those idols the devils were worshipped ; and thereby destroyed the souls of men : . yet it is manifest that their idols were formed in the shape of satyres , in a most terrible manner ; for the late and most credible travellers that have been in those parts of asia , where those idolatries are still upholden , do unanimously relate that they make their images or idols that they worship , as terrible and frightful as they can devise , as may be seen in the relations of the travels of vincent le blanc , mandels●o , and ferdinand mendez pinto , and m r herbert our countryman gives us the idol of the bannyans in the ugly shape of a monstrous satyre . . so that though this worshipping and sacrificing , in respect of its abominableness , filthiness and idolatrousness , was yielded to devils , which spiritually and invisibly ruled in these children of disobedience , and was the author of all those delusions and impostures ; yet it doth no where appear , that it was demons in the corporeal shape of satyres ( as many have erroneously supposed ) no more than the golden calves that jeroboam made , were real devils : but these idols were made in the figure or shape of satyrs or hairy creatures , as saith the text : and he ordained him priests for the high places , and for the hairy idols or satyres , and for the calves that he had made . it is the same hebrew word here that our english translators render devils , that in the two former places of isaiah they translate satyres ; and as the calves are not rendred devils , why should the images that were like satyres be translated so ? surely the devil was as much in the calves , and as much worshipped in those dumb idols as he was in the dumb and dead idols or images of the satyres , and so no more reason to call the one devils than the other . but that which totally overthrows the conceit that they should be real devils in corporeal shapes and figures , is this , that both the calves and the images of these satyres were made by jeroboam : now it is manifest that he could not make a real devil , but only images of calves and satyres , wherein and whereby the devils might be worshipped in those idolatrous ways . so that it is most apparent , that these satyres being seldom seen and of strange qualities , have made many to believe that they were demons ; nay it seems their images and pictures have been taken for devils , and yet are but meer natural creatures , and by learned men accounted a kind of apes , which we shall now prove by an undeniable instance or two ; and first this from the pen of that learned physician nicholaus tulpius , who saith thus : in our remembrance ( he saith ) there was an indian satyre brought from angola ; and presented as a gift to frederick henry prince of aurange . this satyre was four-footed and from the humane shape which it seems to bear , it is called of the indians orang antang , homo silvestris , a wild man , and of the africans quoias morron , expressing in longitude a child of three years old , and in crassitude , one of six years . it was of body neither fat nor lean , but square , most able and very swift . and of its joints so firm , and the muscles so large , that it durst undertake and could do any thing ; on the foreparts altogether smooth , and rough behind , and covered with black hairs . it s face did resemble a man , but the nose broad and crooked downwards , rugged and a toothless female . but the ears were not different from humane shape . as neither the breast , adorned on both sides with a swelling dug ( for it was of the feminine sex ) the belly had a very deep navil ; and the joints , both those above and those below , had such an exact similitude with man , that one egg doth not seem more like another . neither was there a-wanting a requisite commissure to the arm , nor the order of fingers to the hands , nor an humane shape to the thumb , or a prop of the legs to the thighs , or of the heel to the foot . which fit and decent form of the members , was the cause that for most part it did go upright : neither did it lift up any kind of weight less heavily than remove it easily . when it was about to drink it would hold the handle of the kan with the one hand , and put the other under the bottom of the cup , then would it wipe off the moysture left upon its lips , not less neatly than thou shouldest see the most delicate courtier . which same dexterity it did observe when it went to bed . for lying her head upon the pillow , and fitly covering her body with the cloaths , it did hide it self no otherwise , than if the most delicate person had laid there . moreover the king of samback ( he saith ) did one time tell our kinsman samuel blomart , that these kind of satyres , especially the males in the iland of borneo , have so great boldness of mind and such a strong compaction of muscles , that they have often forceably set upon armed men ; and not only upon the weak sex of women and girls ; with the flagrant desire of which they are so inflamed , that catching them often they abuse them . for they are highly prone to lust ( which is common to these , with the lustful satyres of the ancients ) yea sometimes so keen and salacious , that therefore the indian women do eschew the woods and groves as worse than a dog or a snake ; in which these impudent animals do lie hid . and that this lascivious animal is found in the eastern mountains of india ; as also in africa , between sierra , liona , and the promontory of the mountain , where ( perhaps ) were those places where plinius lib. . cap. . affirmeth that upon the nights there was seen to shine frequent fires of the aegipanes , and to abound with the lasciviousness of the satyres , who do love craggy dens and caves , and shun the society of mankind , being a salacious , hairy , four-footed creature , with human shape and a crooked nose . but that the foot of this creature neither hath hoofs nor the body every where hairs , but only the head , shoulders and back . the rest of the parts are smooth , and the ears are not sharp . so that from hence it is undeniably true , that there are such creatures existent in nature , and have been either taken for devils or the apparitions of demons in this shape of satyres , as doctor brown hath well observed in these words : a conceit there is ( he saith ) that the devil commonly appeareth with a cloven foot or hoof , wherein although it seem excessively ridiculous , there may be somewhat of truth ; and the ground thereof at first might be his frequent appearing in the shape of a goat , which answers that description . this was the opinion of ancient christians concerning the apparitions of pans , fauns and satyres , and in this form we read of one that appeared unto antony in the wilderness . the same is also confirmed from expositions of holy scripture ; for whereas it is said ; thou shalt not offer unto devils , the original word is sehhirim , that is rough and hairy goats , because in that shape the devil most often appeared , as is expounded by the rabbins , as tremellius hath also explained . but saving the reputation of learned saint hierome and d r brown , it is but a supposition unproved that ever the devil appeared in the shape of a goat , the rise of the opinion was only because the devil was worshipped in an idol made in the shape of a goat . . in a few ages past when popish ignorance did abound , there was no discourse more common ( which yet is continued amongst the vulgar people ) than of the apparition of certain creatures which they called fayries , that were of very little stature , and being seen would soon vanish and disappear . and these were generally believed to be some kind of spirits or demons , and paracelsus held them to be a kind of middle creatures , and called them non-adamicks , as not being of the race of adam ; but there are authors of great credit and veracity , that affirm , there have been nations of such people called pygmies . and though doctor brown hath learnedly and elegantly handled the question , whether there have been or are any such dwarfish race of mankind , as but of three spans , not considering them singly but nationally , or not , and hath brought the most probable arguments that well can b● ▪ to prove that there are not nor have been any such race of people called pygmies , yet doth he moderately conclude in these words . there being thus ( he saith ) no sufficient confirmation of their verity , some doubt may arise concerning their possibility ; wherein , since it is not defined in what dimensions the soul may exercise her faculties , we shall not conclude impossibility , or that there might not be a race of pygmies , as there is sometimes of giants , and so may take in the opinion of austine , and his commentator ludovicus vives . and though kircherus with his wonted impudence do conclude in these words : fabulosa itaque sunt omnia , quae de hujusmodi pygmaeis veteres geographi à simplici populo sola relatione descripta tradiderunt : yet ( i say ) notwithstanding these negative arguments , i give the relation of others ( that are of as great or greater credit ) in the affirmative . and thus much is affirmed by that most sagacious and learned person marcus marci , a late physician of no mean judgment , who saith thus : quicquid tamen sit de his , pygmaeos & olim fuisse , & nunc esse affirmamus . and besides the testimony of aristotle , solinus , pomponius mela , and aelian , he relateth these . but those ( he saith ) that have in our age viewed the world , the same do testifie also , that there are yet pygmies in the island of aruchet , one of the moluccas , and in the isle cophi , and such pigasetta affirmeth that he saw . and though doctor brown seem to sleight it , yet ( according to the proverb ) one eye-witness is more to be credited than ten that have it but by the ear . odericus in his history of india doth report also , that there are such people of about three spans high , which also is confirmed by the later odericus . and to these affirmative proofs we shall add that of the learned philosopher and physician baptista van helmont , in english thus . a wine merchant ( he saith ) of our country , a very honest man , sailing sometimes to the canaries or fortunate islands , being asked of me his serious opinion and judgment upon certain creatures , which there the children as oft as they would did bring home , and did name them tudesquillos , or germanulos , that is little men ; ( the germans call them eard-manlins ) for they were dead carkases dried almost three foot long , which any one of the boys did easily carry in one hand , and were of an human shape : but the whole dead carkase was transparent like parchment , and the bones were flexible as grisles . also the bowels and intestines were to be seen , holden against the sun which , when after i knew to be a certain truth , from the spaniards born there , i considered , that in these days the off-spring of the pygmies were there destroyed . from whence all understanding and unpartial judgments may clearly perceive , that these kind of creatures have been really existent in the world , and are and may be so still in islands and mountains that are uninhabited , and that they are no real demons , or non-adamick creatures , that can appear and become invisible when they please , as paracelsus thinketh . but that either they were truly of human race endowed with the use of reason and speech ( which is most probable ) or at least that they were some little kind of apes or satyres , that having their secret recesses and holes in the mountains , could by their agility and nimbleness soon be in or out like conies , weazels , squirrels , and the like . . it hath been no less a mistake about those fishes that are called tritones , syrenes , meir-maids , or marine , and sea-men , and women , which have been by many supposed and taken to be spirits , or demons , and commonly nymphs , when indeed and truth they are reall creatures , as these examples do make manifest . the first of which we shall recite from the faithful pen of that learned anatonist thomas bartholinus , who was physician to frederick the third king of denmark , in these englished words : various things ( he saith ) of meir-maids are extant delivered in the monuments of the ancients , that are partly false , partly true . it is not far from a fable that they held , that they did imitate the voices of men and women . but that there are beasts found in the sea , with humane faces ( he saith ) i shall not deny . but i will not ( he saith ) sum up the accounts of the ancients . for they are full of the stories of meir-maids . amongst the later authors , these have here and there handled this argument , scaliger ( in lib. . histor. anim. t. . ) rondoleti●s , licetus ( de spont . vin . ort . ) marcus marci ( de ideis ) p. boistuan ( histor. gall. prod . t. . c. . ) at enchuysen in holland ( he saith ) the shape of a certain meirmaid is to be seen painted , that formerly had been cast upon the shore , by the force of the waters . it is ( he saith ) in the mouth of our common people , that a meir-maid was taken in denmark , that did speak , foretel things to come , and spin . a father of the society of jesus returning forth of india to rome , had seen a sea-man there adorned with an episcopal mitre , who did seem to have in the next corner , hardly born his captivity ; but being let loose , and turned into the sea , did seem to render thanks for his liberty , by bowing of his body before he went under water , which ( he saith ) the jesuit was wont to tell to corvinus the elder , as his son ( he saith ) told me at rome . but this being but a story told to bartholinus at the second hand , and but primarily from the mouth of a jesuit ( who doubtless had some design in it ) i leave it to the judgment of the wise and prudent . but he proceeds thus . it is ( he saith ) most certain that fishes are to be found in the ocean , that represent terrestrial animals in shape : as the sea-fox , the wolf , the sea-calf , the dog , the horse , &c. therefore why should we deny humane shape to sea-monsters ? certainly also in the earth there are apes , which wanting reason , do express the external shape and gestures of man. all sea-monsters of this sort we referr ( he saith ) to the kind of phocae or sea-calves . there was ( he saith ) in the age we live in a sea-man taken by the merchants of the west-india company , and dissected at leiden by peter pavius , john de laet being present my friend ( he saith ) and while he lived , a great and most knowing person of the things of america and of nature . the head and the breast even as far as the navil was of an humane shape , but from the navil even unto the extremities , it was deformed flesh , without the sign of a tail . but that i may not ( he saith ) seem to impose upon the reader , the hands and ribs are to be found in my study or closet , which i owe to the kindness of the praised latius . we have ( he saith ) annexed the picture of both , as well of the meirmaid erect , as of the image of it swimming , that we might satisfie the dubitation of all men . the hand doth consist of five fingers , as ours do , with as many articulations as ours , but that only is singular , that all the bones of the fingers are broader and compressed , and a membrane doth joyn them together in course , as in volatiles , as geese , ducks , &c. which do help to stretch forth the foot in the water . the extremity of the two middle fingers are broader , the extremities of the other two sharp . the radius and cubit are very short , for the commodiousness of swimming , scarce the length of four fingers breadth . neither is the draught of the shoulder more ample . the ribs are long and thick , almost exceeding common humane ribs a third part . of the ribs ( he saith ) are beads turned or thrown , a present remedy for the pain of the hemorrhoides , which the praised latius hath observed by experience . also ( he saith ) that bracelets being made of the bones of this kind of phocas carried to rome , applied to the wrist do appease the hemicrany , and swimming of the head , which comes again , if they be laid away , as ( he saith ) the most illustrious nobleman cassianus à puteo , ( most worthy of roman purple ) hath told me . the same noble puteus ( he saith ) hath shewed me the picture of a meirmaid in his closet , which not many years before , was driven to the shore of malta . a certain spaniard ( he saith ) told me , that meirmaids were seen in india having the genital members of women , like those of humane kind , so that the fishers do bind themselves with an oath to the magistrate , that they have no copulation with them . bernardinus ginnarus ( lib. . c. . de indico itinere , edit . neap. . ) doth relate that meirmaids are seen , in the vast river cuama , near the head of good hope , which in the middle superior part are like to the form of men , that is , with round head , but immediately joyned to the breast , without a neck , with ears altogether like ours , and so their eyes , lips and teeth . and that their dugs being pressed do send forth most white milk . therefore he concludeth : there is ( he saith ) so great difference of the form of meirmaids , with the ancients and moderns , that it is no wonder , that some do account them figments . we have ( he saith ) the hands to be seen with eyes , and we shew the meirmaids to be such , as in truth they are seen to be . neither do the hands and ribs deceive , whose pictures we have given framed according to the truth of nature . . but besides these there are other fishes or sea-monsters , that in all parts resembled men and women , as these examples make manifest . alexander ab alexandro , a person of great learning and experience , relateth : that in epirus a triton or sea-man was found , who forth of the sea did ravish women being alone upon the shore : but being taken by cunning , he did resemble a man with all his members , but did refuse meat being offered , so that he died with hunger and wasting , as being in a strange element . . also ludovicus vives doth tell us this story : in our age ( he saith ) with the hollanders , a sea-man was seen of many , who also was kept there above two years , he was mute , and then begun to speak : but being twice smitten with the plague , he is let loose to the sea rejoicing and leaping . . in the year of our lord . there was taken a sea-woman in a lake of holland , thrown thither forth of the sea , and was carried into the city of haerlem ; she suffered her self to have garments put upon her , and admitted the use of bread , milk and such like things : also she learned to spin , and to do many other things after the manner of women , also she did devoutly bend her knees to the image of christ crucified , being docible to all things , which she was commanded by her master , but living there many years , she alwayes remained mute . . to these we shall conclusively add one story of sufficient credit from our own english annals , which is this : in the year . being the th year of the reign of henry the second , near unto oreford in suffolk , certain fishers of the sea took in their nets a fish having the shape of a man in all points , which fish was kept by bartholomew de glanvile , custos of the castle of oreford , in the same castle , by the space of six months and more for a wonder ; he spake not a word . all manner of meats h● did gladly eat , but most greedily raw fish after he had crushed out all the moisture . oftentimes he was brought to the church where he shewed no tokens of adoration . at length when he was not well looked to , he stole away to the sea , and never after appeared . the learned antiquary mr. camden tells this same story from radulphus coggeshall , an ancient writer , and that capillos habebat , barbam prolixam & pineatam , circa pectus nimium pilosus erat , & hispidus : and concludeth : quicquid nascatur in parte naturae ulla , & in mari esse , & non omninò commentitium est . by all which examples we may be rationally satisfied , that though these creatures have a real existence in nature , yet because of their strange natures , shapes and properties , or by reason of their being rarely seen , they have been and often are not only by the common people but even by the learned taken to be devils , spirits or the effects of inchantment and witchcraft . and therefore men that would judge aright must take heed that they be not deceived and imposed upon by relations of this nature , and also of all such things as may be acted by imposture and confederacy , and those other physical things that are brought to pass by natural causes , divers sorts of which are recited by ludovicus lavaterus very largely , to which i recommend those that desire further satisfaction in those particulars . chap. xvi . of apparitions in general , and of some unquestionable stories that seem to prove some such things . of those apparitions pretended to be made in beryls and crystals , and of the astral or sydereal spirit . in this treatise we have before sufficiently proved that the denying of the existence of such a witch as doth make a visible contract with the devil , or upon whose body he sucketh , or that hath carnal copulation with a demon , and that is transubstantiated into a cat or a dog , or that flyeth in the air ; doth not inferr the denial of spirits either good or bad , nor utterly overthrow the truth of apparitions , or of such things as seem to manifest some supernatural operations . and therefore here we shall fully handle the question of apparitions , and things that seem to be of that nature , and that in this order . . we shall not meddle with apparitions in the large extent of the word , for so it may comprehend the appearing of new stars , comets , meteors and other portents , and prodigies , which ( though unusual and wonderous ) have yet their production from natural causes . but only here we shall treat of such apparitions as are taken to be performed by supernatural creatures , or in such a way and by such creatures as we commonly account to be different from ( if not above ) the power of ordinary and visible nature , as of angels good or bad , the souls of men departed , or their astral spirits , or of some o●her creatures that are , or may be of a middle nature . . as for the apparitions of good angels sent by god in times past , both in sleep and otherwise , the scriptures do give us most full and ample assurance , as these few instances may undeniably demonstrate . . that an angel of the lord ( that is a good angel ) did appear visibly unto manoah and his wife , and did vocally and audibly talk and discourse with them both , and did after in both their sights openly and visibly ascend in the flame that did arise from the altar . now a more plain and indubitable apparition visibly seen and audibly heard than this cannot be found nor read of , having the unquestionable authority of sacred writ to avouch it . . another parallel unto it , and of equal authority , verity and perspicuity , is the sending of the angel gabriel unto the virgin mary , her seeing of him , hearing of his salutation , having discourse with him , and seeing his departure , both which are undoubted testimonies of the true , and real appearance of good angels even to sight and hearing . . that sometimes the good angels have been sent to the servants of god , and have appeared and spoken unto them in dreams ; as that the angel of the lord appeared unto joseph in a dream , and bade him to take unto him mary his wife , which was a blessed ; and clear apparition , though in a dream in his sleep . and likewise by the appearing of an angel unto him in a dream , he was warned to take the child , and his mother , and to flee into aegypt , and also again was commanded by an angel , after the death of herod , that appeared in a dream , and bade him to take the young child and his mother , and to go into the land of israel . . of the visible apparition of evil angels we scarce have any evidence at all in the scriptures , except we should take supposals for proofs , or disputable places to be certain demonstrations , or wrest and hale the word of god to make it serve our preconceived opinions . for i do not find any one place in all the scriptures , where plainly and positively any apparition of evil spirits is recorded , or that by any rational and necessary consequence such a visible appearance can be deduced or proved : for we have clearly proved that the tempting of evah by the serpent doth not necessarily inferr , that it was by a visible apparition , but by a mental delusion ; and that that of saul and the woman of endor , or the mistriss of the bottle , was neither samuel in soul and body , nor his soul alone , neither the devil in his shape we suppose we have evinced past answer ; and that the tempting of our blessed saviour by satan was internal , or at least the greatest part of it ; so that there doth remain but little of certain proof of the apparition of devils in that gross manner , and so common and frequent as many do too peremptorily affirm : yet for all this we think it rational to grant , that as god hath in times past often sent messages by good angels , for the teaching , counselling and comforting of his servants , both audibly and visibly to be perceived ; so also that sometimes god might not only send evil spirits internally and mentally to deceive and seduce the wicked , as in the case of the lying spirit in the mouth of ahabs prophets , but also visibly to appear to terrifie , punish and destroy the wicked , or to make way for the manifestation of his glory . and the scriptures that mention demoniacks , and such as are commonly said to be possessed , ( though that were not by an essential inhesion , but by an effective operation both upon the souls and bodies of the persons that were so affected and afflicted ) do plainly shew that the operative effects of the devils power was both heard and seen by their words and actions . so the devils using the organs of the man in whom was the legion of them , they besought christ not to command them to go out into the deep , but besought him to suffer them to go into the herd of swine : which plainly sheweth that their words were audible , and were heard of the multitude that were by , and the acts that they performed were visible enough , for by the power of the devil he brake the chains and fetters , wherewithal he was bound , and was driven of the devil into the wilderness , and that these devils went forth of the man , and entered in amongst the herd of swine , by whose effective power the swine ran violently down a steep rock into the sea , and were drowned . and this doth plainly manifest the present operation of the devils , that was apparent both by the words and actions , that were both to be seen and heard ; so that this in that large sense , that it is usually taken in , was a real apparition of devils , or at least equivalent thereunto . for we do but here inquire after such appearances of devils , that do necessarily infer their presence in operating so in and upon creatures or corporeal matter , that by sight , hearing , or other of the senses , it may certainly be manifest to work above the ordinary power of nature , and may induce us rationally by the testimony of our senses , to believe that those things are brought to pass by those creatures that we call demons , as many of these persons , who were said to have been or to be afflicted with devils , were in the days of our bl●ssed saviours remaining in the flesh . . but though it be never so freely and fully granted , that in the ages and times mentioned in the old and new testament ( nay it may be for a century or more after ) there were persons that were possessed and afflicted with devils , and also that for that time there were many miracles wrought : yet now it will be said that miracles are totally ceased as not being any way necessary to confirm the gospel , which is now established and setled . this we confess is so strongly and convincingly proved by the divines of the reformed churches , that we account him wilfully blind that will oppose it . yet notwithstanding all this that miracles are totally ceased , i grant that there are some strange things that have happened in late ages , and some in our own time , that cannot be any way solved by meer ordinary natural causes , and apparitions made by some kind of creatures that must be derived from some such causes as those of good or bad spirits , or from creatures of the like nature . and that though miracles be ceased , it will not therefore follow that every thing that hath a cause above or differing from the usual and ordinary course of nature , must be also ceased , for quanquam nunc non sint miracula , possint tamen esse miranda : and though that miracles be ceased , yet it will not follow that apparitions are so also , because apparitions are not miracles ; for a good angel to be sent and to appear , cannot be said to be a miracle , because it is the end for which he was created , they ( that is the angels ) are all ministring spirits sent forth for the good of those that shall be heirs of salvation . and it cannot be said otherwise of evil angels or of any other creatures that may make these apparitions , for as they are and must be creatures , so there is and must be some certain ends , for which they were created and are imployed unto . . but to prove the truth of apparitions , or other strange phenomena's equivalent unto them , as to have been truly performed as matters of fact is extream difficult and almost impossible , because the histories and relations of things of this nature are most strangely fabulous , and therefore are by no means to be relied upon , as will most manifestly appear by undeniable reasons , if we examine them in divided members in this order . . the histories and relations that are given either by the poets , or most of the ancient philosophers , of these things , are so seemingly impossible , and so extreamly fictitious , as he must of necessity have in a manner totally forsaken his own reason , that can give any credit at all unto them . and especially they are so fraught with the horrible fables of the numerousness of their feigned gods , demigods , spirits , hobgoblins , lares , lemures , mens shadows and the like , that they would make a man believe that the world was full of nothing else , and this was chiefly done to uphold their idolatrous and superstitious religion . and all these kind of authors that have written from the time of homer until the end of the ages in which the two plinies and plutarch lived , have but run the same course , all their relations tasting of the leaven of impossibilities , superstition and fabulousness . . and if we look into the pontificial writers , especially those that have recorded stories of this nature since the sixth century , we shall find such a rhapsodie , and heap of bombast lies and invented fables both of apparitions and witches , that no rational man can well give assent to one of a thousand of them , they seem so incredible , that they would rather make a wise man diffident of all such matters of fact , than to yield credit to any . and a man might as reasonably believe the forged and lying miracles of mahomet , as those monkish fables . for the extream desire that those authors had to advance their false and feigned doctrine of purgatory , and thereby to uphold the gain and benefit that was gotten by injoining such and such penances and eleemosynary deeds to redeem souls from thence , did drive them on to invent thousands of false stories of the apparitions of souls after death , which had not one jot of truth in them at all . . those that are called the reformed divines ( because they returned to that pure and true doctrine and worship , that had been settled and practised in those foregoing ages that were truly catholick and apostolick ) being altogether intent about the main and principal points of the faith , and those that concerned the true worship of god , did take little heed to the matters of this nature , as being more circumstantial , and therefore not by them accounted so essential and necessary . from whence it came to pass that lambertus danaeus , hemmingius , erastus and others , did without due examination and circumspection receive the opinions and stories of the papists hand over head . from whence ( i conceive ) it came to pass that ludovicus lavaterus a learned divine of the reformed religion at zurich did write a book of apparitions and such matters , but brought no other proofs of the truth of these things de facto , but the often repeated stories of heathenish authors , and some few from ecclesiastick authors , that are of dubious credit , but not any one of his own knowledge . . but if we come to consider the histories of late that are reported of apparitions , and such like things that must of necessity have something in them , that resembles a supernatural cause , we may in part receive more ample satisfaction , which will be manifest in these few following particulars . . meric casaubon doctor of divinity , in his treatise of credulity and incredulity ( sometimes by us quoted before ) hath strongly indeavoured to make good all those impossible and absurd things that are ascribed unto witches : which though he hath pitifully failed to perform , yet hath he said enough that may serve to prove that there are many strange things that seem to prove the being of demons or spirits , though he have not brought any one story of his own knowledge or that was done in his time . and we have shewed before that apparitions are no certain ground for christians to believe the existence of demons by , but the word of god. but in his preface to that piece of the relation concerning dr. dee , he relateth two stories told by that venerable and learned prelate bishop andrews to his father isaac casaubon . the one ( he saith ) concerning a noted or at least by many suspected witch or sorceress , which the devil in a strange shape did wait upon ( or for rather ) at her death . the other concerning a man , who after his death was restored to life to make confession of a horrible murther committed upon his own wife , for which he had never been suspected . and both these ( he saith ) that learned bishop did believe to be true , but for one of them it seems , he did undertake upon his own knowledge , to wit that of the apparition , and the other he had from an eye-witness . and considering the condition of bishop andrews both for learning and piety , the relations are of much weight , and they may be seen at large in the forecited preface . . i cannot but much wonder that dr. henry moore , a grave person , and one that for many years hath resided in a most learned and flourishing academy , whose name is much taken notice of both at home and abroad , having published so many books , should make such bad choice of the authors from whom he takes his stories , or that he should pitch upon those that seem so fabulous , impossible and incredible . and that i may not seem to tax him without cause , i desire the reader to peruse his two relations , the one of the shoomaker of breslaw in silesia , anno . the other of johannes cunti● a citizen of pentsh in silesia , and to tell whether he can rationally believe those things either to have been true or possible . and as for the author martinus weinrichius a silesian physician , i cannot find any thing either of his fame or writings , and it is most strange that he should be omitted by that diligent and unpartial author melchior adams ; and there had been far better authors and of more credit to have pitcht upon for such like stories , than either bodinus or remigius ; neither can there be much credit given to any of the stories that he relates , except it be that of the pied-piper , which some do interpret far otherwise . . there was a treatise called , the devil of mascon , or a true relation of the chief things which an unclean spirit did and said at mascon in burgundy , in the house of m r francis perreaud minister of the reformed church in the same town , written by the said perreaud soon after the apparition which was in the year . but was not published until the year . which was . years after the thing was said to be acted . it seems it was translated by d r peter du moulin , the son of the learned and reverend peter du moulin , at the request of the honourable and learned person m r boyle . the most of the things had been known unto m r du moulin the father , when he was president of a national synod in those parts , to whom also the said perreaud was well known , who was a religious , well poised , venerable divine . and m r boyle saith , that he had had converse with this pious author at geneva , and had inquired after the writer , and some passages of the book , which overcame all his setled indisposedness to believe strange things . the character given of this author , and the assent of such learned persons to the things related , have gained an ample suffrage to give credit to them also . but notwithstanding all this , there are many passages in the relation that a quick-sighted critick would find to be either contradictory or inconsistent , and it cannot rationally be thought that he was a cacodemon , his actions were so harmless , civil , and ludicrous ; and if he were to be believed ( and in some things he did speak truth , and the minister himself m r perreaud did in some things give credit to him ) he was no devil , but hoped to be saved by jesus christ. but whether a devil or not , yet the story for substance doth sufficiently prove the existence of such kind of demons , that can work strange and odd feats . . m r baxter a person of great learning and piety , whose judgment bears great sway with me , speaking of apparitions saith thus : i know many are very incredulous herein , and will hardly believe that there have been such apparitions . for my own part ( he saith ) though i am as suspicious as most in such reports , and do believe that most of them are conceits or delusions , yet having been very diligently inquisitive in such cases , i have received undoubted testimony of the truth of such apparitions , some from the mouths of men of undoubted honesty and godliness , and some from the report of multitudes of persons , who heard or saw . were it fit here to name the persons , i could send you to them yet living , by whom you would be as fully satisfied as i : houses that have been so frequently haunted with such terrors , that the inhabitants successively have been witnesses of it . . though some of these last recited testimonies might sufficiently convince the most obstinate and incredulous , that there are apparitions and some other such strange accidents that cannot be solved by the supposed principles of matter and motion , but that do necessarily require some other causes , that are above or different from the visible and ordinary course of nature ; yet because it is a point dark and mystical , and of great concern and weight , we shall add some unquestionable testimonies , either from our own annals , or matters of fact that we know to be true of our own certain knowledge , that thereby it may undoubtedly appear , that there are effects that exceed the ordinary power of natural causes , and may for ever convince all atheistical minds , of which in this order . . in the first year of edward the sixth , anno domini . on st. valentines day , at feversham in kent , one arden a gentleman was murthered by procurement of his own wife ; for the which fact she was the fourteenth of march burnt at canterbury : michael m r arden's man was hang'd in chains at feversham , and a maiden burnt : mosbie and his sister were hanged in smithfield at london : greene which had fled , came again certain years after , and was hanged in chains in the high-way against feversham , and black will the ruffian , that was hired to do that act , after his first escape was apprehended , and burnt on a scaffold at flushing in zealand . the same horrid murther is more at large related by hollingshead , who lived at that time , and had information of all the particulars , who saith thus much more . this one thing ( he faith ) seemeth very strange and notable touching m r arden , that in the place he was laid , being dead , all the proportion of his body might be seen two years after and more , so plain as could be , for the grass did not grow where his body had touched , but between his legs , between his arms and about the hollowness of his neck , and round about his body : and where his legs , arms , head , or any part of his body had touched , no grass growed at all of all that time . so that many strangers came in that mean time , beside the townsmen , to see the print of his body there on the ground in that field , which field he had ( as some have reported ) cruelly taken from a woman , that had been a widdow to one cooke , and after married to one richard read a marriner , to the great hinderance of her and her husband the said read , for they had long enjoyed it by a lease which they had of it for many years not then expired . nevertheless he got it from them , for the which , the said reads wife not only exclaimed against him in shedding many 〈◊〉 salt tear , but also cursed him most bitterly even to his face , wishing many a vengeance to light upon him , and that all the world might wonder on him , which was thought then to come to pass , when he was thus murthered and lay in that field , from midnight till the morning , and so all that day , being the fair-day , till night , all the which day there were many hundreds of people came wondring about him . from whence we may take this observation . as it is most certain that this is a true and punctual relation given us by hollingshead , as being a publick thing done in the face of a nation , the print of his body remaining so long after , and viewed and wondered at by so many ; so that it hath not left the least starting hole for the most incredulous atheist to get out at . so likewise it may dare the most deep-sighted naturalist , or unbelieving atheist , that would exalt and so far deifie nature , as to deny and take away the existence of the god of nature , to shew a reason of the long remaining of the print of his body , or the not growing of the grass in those places where his body had touched for two years and more after ? could it be the steams or atoms that flowed from his body ? then are why not such prints left by other murthered bodies ? which we are sure by sight and experience not to be so . and therefore we can attribute it justly to no other cause but only to the power of god and divine vengeance , who is a righter of the oppressed , fatherless and widdows , and hears their cries and regardeth their tears . . in the second year of the reign of king james of famous memory , a strange accident happened , to the terror of all bloody murtherers , which was this ; one anne waters enticed by a lover of hers , consented to have her husband strangled , and then buried him secretly under the dunghil in a cow-house . whereupon the man being missing by his neighbours , and the wife making shew of a wondering what was become of him , it pleased god that one of the inhabitants of the town dreamed one night that his neighbour waters was strangled , and buried under the dunghill in a cow-house , and upon declaring his dream , search being made by the constable , the dead body was found as he had dreamed , and thereupon the wife was apprehended , and upon examination confessing the fact was burned . but we shall give it more at large as it was taken from the mouths of thomas haworths wife , her husband being the dreamer and discoverer , and from his son , who together with many more , who both remember and can affirm every particular thereof , the narrative was taken april the th . and is this . in the year abovesaid , john waters of lower darwen in the county of lancaster gardiner , by reason of his calling was much absent from his family : in which his absence , his wife ( not without cause ) was suspected of incontinency with one gyles haworth of the same town ; this gyles haworth and waters wife conspired and contrived the death of waters in this manner . they contracted with one ribchester a poor man to kill this waters . as soon as waters came home and went to bed , gyles haworth and waters wife conducted the hired executioner to the said waters . who seeing him so innocently laid betwixt his two small children in bed , repented of his enterprize , and totally refused to kill him . gyles haworth displeased with the faint-heartedness of ribchester , takes the axe into his own hand , and dashed out his brains : the murderers buried him in a cow house , waters being long missing the neighbourhood asked his wife for him ; she denied that she knew where he was . thereupon publick search was made for him in all pits round about , lest he should have casually fallen into any of them . one thomas haworth of the said town yeoman , was for many nights together , much troubled with broken sleeps and dreams of the murder ; he revealed his dreams to his wife , but she laboured the concealment of them a long time : this thomas haworth had occasion to pass by the house every day where the murder was done , and did call and inquire for waters , as often as he went near the house . one day he went into the house to ask for him , and there was a neighbour who said to thomas haworth , it 's said that waters lies under this stone , ( pointing to the hearth-stone ) to which thomas haworth replied , and i have dreamed that he is under a stone not far distant . the constable of the said town being accidentally in the said house ( his name myles aspinall ) urged thomas haworth to make known more at large what he had dreamed , which he relateth thus . i have ( quoth he ) many a time within this eight weeks ( for so long it was since the murder ) dreamed very restlesly , that waters was murdered and buried under a broad stone in the cow-house ; i have told my troubled dreams to my wife alone , but she refuses to let me make it known : but i am not able to conceal my dreams any longer , my sleep departs from me , i am pressed and troubled with fearful dreams which i cannot bear any longer , and they increase upon me . the constable hearing this made search immediately upon it , and found as he had dreamed the murdered body eight weeks buried under a flat stone in the cow-house ; ribchester and gyles haworth fled and never came again . anne waters ( for so was waters wifes name ) being apprehended , confessed the murder , and was burned . from whence we may observe this . . that this is the full and punctual relation of this bloody and execrable murder from haworths wife ( who then was a very old woman ) and the son , and differs not a jot from what sir richard baker writes , but only they say his brains were dashed out with an axe , and he saith he was strangled , which is only a circumstance of the manner , but in the matter they both agree , that it was a certain truth that waters was murdered , and sir richard bakers information might fail in that particular of the manner of it . and if it be thought strange that the two little children did know nothing of it , it is certain that they were much too young , and said that they were twins , not above half a year old . but the only matter that we have brought it for , is the extraordinary way of its discovery by thomas haworths dreaming , in which point both the relations closely agree , and was the chief and only reason why sir richard baker put it in his chronicle . and the same also more at large stow hath recorded in his chronicle . now what should the cause be that thomas haworth should be hindred of his sleep , and have restless dreams , and that his dream should hit so punctually of the place where he was buried , more than any other person in the same town ? certainly it cannot be referred to fortune and chance , for they have no causality at all , and are but only names that we impose upon certain effects and accidents : te facimus fortuna deum , coeloque locamus , as said the poet. neither can it rationally be thought to be melancholy , because that though it be a subtil humour , and render those that are affected therewith very imaginative and thoughtful , yet supposing thomas haworth to be of that temperament and disposition , it might make him more deeply to think and meditate upon the rumour of waters being awanting or upon suspicion of his murder , but could not in dreams inform him to know precisely the place where he was buried . and if some should imagine it to be the soul of the murthered person waters , as doubtless a papist would be ready to affirm , yet is that opinion directly contrary to the scriptures , and sufficiently confuted by the reformed divines . and if it should be referred to the operation of the astral or sydereal spirit , that is an opinion but imbraced by few , and is hard to prove to be a certain verity , of which we shall speak largely anon . neither can it by any sound reason be thought to be the devil , because it is manifest that god doth not use the ministry of evil angels for any good end , as for the discovery of murther , and the bringing of the guilty persons to condign punishment ; but on the contrary he useth their service for to tempt , seduce , deceive , punish and torment . therefore we conceive that it was brought to pass by the finger of god , who either immediately by himself , or by the ministry of a good angel , did represent those dreams to thomas haworth , and revealed the precise place of waters burial . . about the year of our lord or one fletcher of rascal , a town in the north riding of yorkshire near unto the forest of gantress , a yeoman of good estate , did marry a young lusty woman from thornton brigs , who had been formerly kind with one ralph raynard , who kept an inn within half a mile from rascall in the high road way betwixt york and thuske , his sister living with him . this raynard continued in unlawful lust with the said fletchers wife , who not content therewith conspired the death of fletcher , one mark dunn being made privy and hired to assist in the murther . which raynard and dunn accomplished upon the may-day by drowning fletcher , as they came all three together from a town called huby , and acquainting the wife with the deed she gave them a sack therein to convey his body , which they did and buried it in raynards backside or crost where an old oak-root had been stubbed up , and sowed mustard-seed upon the place thereby to hide it . so they continued their wicked course of lust and drunkenness , and the neighbours did much wonder at fletchers absence , but his wife did excuse it , and said that he was but gone aside for fear of some writs being served upon him . and so it continued until about the seventh day of july , when raynard going to topcliffe fair , and setting up his horse in the stable , the spirit of fletcher in his usual shape and habit did appear unto him , and said , oh raph , repent , repent , for my revenge is at hand ; and ever after until he was put in the goal , it seemed to stand before him , whereby he became sad and restless : and his own sister over hearing his confession and relation of it to another person , did through fear of losing her own life , immediately reveal it to sir william sheffield , who lived in rascall , and was a justice of peace . whereupon they were all three apprehended and sent to the gaol at york , where they were all three condemned , and so executed accordingly near to the place where raynard lived , and where fletcher was buried , the two men being hung up in irons , and the woman buried under the gallows . i have recited this story punctually as a thing that hath been very much fixed in my memory , being then but young , and as a certain truth , i being ( with many more ) an ear-witness of their confessions and an eye-witness of their executions , and likewise saw fletcher when he was taken up , where they had buried him in his cloaths , which were a green fustian doublet pinkt upon white , gray breeches , and his walking boots and brass spurrs without rowels . some will say there was no extrinsick apparition to raynard at all , but that all this did only arise from the guilt of his own conscience , which represented the shape of fletcher in his fancy . but then why was it precisely done at that time , and not at any others ? it being far from the place of the murder , or the place where they had buried fletcher , and nothing there that might bring it to his remembrance more than at another time , and if it had only arisen from within , and appeared so in his fancy , it had been more likely to have been moved , when he was in , or near his backside where the murthered body of fletcher lay . but certain it is that he affirmed that it was the shape and voice of fletcher , as assuredly to his eyes and ears , as ever he had seen or heard him in his life . and if it were granted that it was only intrinsick , yet that will not exclude the divine power , which doubtless at that time did labour to make him sensible of the cruel murther , and to mind him of the revenge approaching . and it could not be brought to pass either by the devil , or fletchers soul , as we have proved before ; and therefore in reason we conclude that either it was wrought by the divine power , to shew his detestation of murther , or that it was the astral or sydereal spirit of fletcher , seeking revenge for the murther , of which more anon . . about the year of our lord . ( as near as i can remember having lost my notes , and the copy of the letter to serjeant hutton , but am sure that i do most perfectly remember the substance of the story ) near unto chester in the street , there lived one walker a yeoman-man of good estate , and a widower , who had a young woman to his kinswoman that kept his house , who was by the neighbours suspected to be with child , and was towards the dark of the evening one night sent away with one mark sharp who was a collier , or one that digged coals under ground , and one that had been born in blakeburn hundred in lancashire , and so she was not heard of a long time , and no noise , or little was made about it . in the winter time after one james graham or grime ( for so in that country they call them ) being a miller , and living about two miles from the place where walker lived , was one night alone very late in the mill grinding corn , and as about twelve or one a clock at night he came down the stairs from having been putting corn in the hopper , the mill doors being shut , there stood a woman upon the midst of the floor with her hair about her head , hanging down , and all bloody ; with five large wounds in her head : he being much affrighted and amazed , begun to bless him , and at last asked her who she was , and what she wanted ; to which she said , i am the spirit of such a woman , who lived with walker , and being got with child by him ; he promised me to send me to a private place , where i should be well lookt to until i was brought in bed , and well again , and then i should come again , and keep his house . and accordingly ( said the apparition ) i was one night late sent away with one mark sharp , who upon a moor ( naming a place that the miller knew ) slew me with a pick ( such as men dig coals withal ) and gave me these five wounds , and after threw my body into a coal-pit hard by , and hid the pick under a bank , and his shoos and stockings being bloody he endeavoured to wash , but seeing the blood would not wash forth he hid them there . and the apparition further told the miller that he must be the man to reveal it , or else that she must still appear , and haunt him . the miller returned home very sad and heavy , but spoke not one word of what he had seen , but eschewed as much as he could to stay in the mill within night without company , thinking thereby to escape the seeing again of that frightful apparition . but notwithstanding one night when it begun to be dark , the apparition met him again , and seemed very fierce and cruel , and threatned him that if he did not reveal the murder she would continually pursue and haunt him . yet for all this he still concealed it , until s. thomas eve before christmas , when being soon after sun-set walking in his garden she appeared again , and then so threatned and affrighted him that he faithfully promised to reveal it next morning . in the morning he went to a magistrate and made the whole matter known with all the circumstances , and diligent search being made , the body was found in a coal pit , with five wounds in the head , and the pick and shooes and stockings yet bloody , in every circumstance as the apparition had related unto the miller . whereupon walker and mark sharp were both apprehended , but would confess nothing . at the assizes following ( i think it was at durham ) they were arraigned , found guilty , condemned and executed , but i could never hear that they confessed the fact . there were some that reported that the apparition did appear to the judge or the foreman of the jury , ( who was alive in chester in the street about ten years a●go , as i have been credibly informed ) but of that i know no certainty . there are many persons yet alive that can remember this strange murder , and the discovery of it , for it was , and sometimes yet is as much discoursed of in the north countrey as any thing that almost hath ever been heard of , and the relation printed , though now not to be gotten . i relate this with the greater confidence ( though i may fail in some of the circumstances ) because i saw and read the letter that was sent to serjeant hutton , who then lived at goldsbrugh in yorkshire , from the judge before whom walker and mark sharp were tried , and by whom they were condemned , and had a copy of it until about the year . when i had it and many other books and papers taken from me . and this i confess to be one of the most convincing stories ( being of undoubted verity ) that ever i read , heard or knew of , and carrieth with it the most evident force to make the most incredulous spirit , to be satisfied that there are really sometimes such things as apparitions . and though it be not easy to assign the true and proper cause of such a strange effect , yet must we not measure all things to be , or not to be , to be true or false , according to the extent of our understandings , for if there be many of the magnalia naturae that yet lie hidden from the wisest of men , then much more may the magnalia dei be unknown unto us , whose judgments are unsearchable , and his wayes past finding out . and as in the rest we cannot ascribe this strange apparition , to any diabolical operation , nor to the soul of the woman murthered , so we must conclude that either it was meerly wrought by the divine power , or by the astral spirit of the murthered woman , which last doth seem most rational , as we shall shew hereafter . . to these ( though it be not altogether of the same nature ) we shall add one both for the oddness and strangeness of it , as also because it happened in my time , and i was both an eye and ear-witness of the trial of the person accused . and first take a hint of it from the pen of durant hotham , in his learned epistle to the mysterium magnum of jacob behemen upon genesis in these words : there was ( he saith ) as i have heard the story credibly reported in this country a man apprehended for suspicion of witchcraft , he was of that sort we call white witches , which are such as do cures beyond the ordinary reasons and deductions of our usual practitioners , and are supposed ( and most part of them truly ) to do the same by the ministration of spirits ( from whence under their noble favours , most sciences at first grew ) and therefore are by good reason provided against by our civil laws , as being ways full of danger and deceit , and scarce ever otherwise obtained than by a devillish compact of the exchange of ones soul to that assistant spirit , for the honour of its mountebankery . what this man did was with a white powder which , he said , he received from the fairies , and that going to a hill he knocked three times , and the hill opened , and he had access to , and converse with a visible people ; and offered , that if any gentleman present would either go himself in person , or send his servant , he would conduct them thither , and shew them the place and persons from whom he had his skill . to this i shall only add thus much , that the man was accused for invoking and calling upon evil spirits ; and was a very simple and illiterate person to any mans judgment , and had been formerly very poor , but had gotten some pretty little meanes to maintain himself , his wife and diverse small children , by his cures done with this white powder , of which there were sufficient proofs , and the judge asking him how he came by the powder , he told a story to this effect . that one night before day was gone , as he was going home from his labour , being very sad and full of heavy thoughts , not knowing how to get meat and drink for his wife and children , he met a fair woman in fine cloaths , who asked him why he was so sad , and he told her that it was by reason of his poverty , to which she said , that if he would follow her counsel she would help him to that which would serve to get him a good living ; to which he said he would consent with all his heart , so it were not by unlawful ways : she told him that it should not be by any such ways , but by doing of good and curing of sick people ; and so warning him strictly to meet her there the next night at the same time , she departed from him , and he went home . and the next night at the time appointed he duly waited , and she ( according to promise ) came and told him that it was well that he came so duly , otherwise he had missed of that benefit , that she intended to do unto him , and so bade him follow her and not be afraid . thereupon she led him to a little hill and she knocked three times , and the hill opened , and they went in , and came to a fair hall , wherein was a queen sitting in great state , and many people about her , and the gentlewoman that brought him , presented him to the queen , and she said he was welcom , and bid the gentlewoman give him some of the white powder , and teach him how to use it ; which she did , and gave him a little wood box full of the white powder , and bad him give or grains of it to any that were sick , and it would heal them , and so she brought him forth of the hill , and so they parted . and being asked by the judge whether the place within the hill , which he called a hall , were light or dark , he said indifferent , as it is with us in the twilight ; and being asked how he got more powder , he said when he wanted he went to that hill , and knocked three times , and said every time i am coming , i am coming , whereupon it opened , and he going in was conducted by the aforesaid woman to the queen , and so had more powder given him . this was the plain and simple story ( however it may be judged of ) that he told before the judge , the whole court ; and the jury , and there being no proof , but what cures he had done to very many , the jury did acquit him : and i remember the judge said , when all the evidence was heard , that if he were to assign his punishment , he should be whipped from thence to fairyhall , and did seem to judge it to be a delusion or an imposture . from whence we may take these observations . . though mr. hotham seem to judge that this person accused had the white powder from some spirit , and that one also of the evil sort , and upon a contract , by the ingaging of his soul , we have before sufficiently proved the nullity of a visible and corporeal contract with the devil ; neither was it yet ever proved that the devil did any good either real or apparent , but is the sworn enemy of all mankind , both in their souls and in their bodies , but this powder wrought that which was really good , namely the curing of diseases , and therefore rationally cannot be thought to be given from an evil spirit . . some there were that thought that the simple man told a plain and true story , and that he had the powder from those people we call fairies , and there are many that do believe and affirm that there are such people , of whom paracelsus hath a treatise of purpose , holding that they are not of the seed of adam , and therefore he calls them non-adamicks , and that they have flesh and bones , and so differ from spirits , and yet that they can glide through walls and rocks ( which he calleth their chaos ) as easily as we through the air , and that they get children , and are mortal like those that hieronynus cardanus relateth that appeared to his father facius cardanus , and these he calleth pygmaei , silvestres , gnomi and umbratiles ; but his proof of their existence to me doth not seem satisfactory , what others may think of it i leave to their demonstrations , if they have any . . some there were ( and those not of the meer ignorant sort ) that did judge , that though the man was simple , yet that the story that he told was but framed and taught him , the better to conceal the person from whom he received the white powder . for they thought that some notable chymist , or rather an adeptist , had in charity bestowed that powder upon him , for the relief of himself and family , as we know it hath often happened to other persons , at other times and places . and this last opinion seems most consonant to reason , and i the rather believe it because not many years after , it was certainly known , that there was an adeptist in that countrey , and we ought not to fetch in supernatural causes to solve effects , when natural causes may serve the turn . . the last thing of this strange nature , that we shall instance in , is concerning the bleeding or cruentation of the bodies of those that have been murthered , i mean of such as have been murthered by prepense malice , and upon premeditated purpose ; for the bodies of others that are killed by chance-medley , and by man-slaughter , we do not read nor find any examples , that ever their bodies did bleed . and though we have not been ocular witness of any such bleeding , yet are there records of such accidents given us by many learned and credible authors , that a man might almost be accounted an infidel not to give credit to them , and that both of those that have bled , when the murtherer hath not been present , and also of those that have bled the murtherer being present . and first of those bodies that have issued blood , when the murtherer was not by . gregorius horstius a physician of great experience and learning , and of no less integrity , recordeth this story , thus englished . in the year of our lord . the twenty sixth day of december , a young nobleman of twenty five years old , was shot at with a gun in the night time about nine a clock , from an high window of an house , in the town of blindmarck in lower austria , and the bullet entring his left breast , went forth at his right side , and so forthwith died in the place . the dead body being viewed again , and the wound considered , the same quantity or bigness both of the entrance and out-going are found with great plenty of blood issuing . the following day being the twenty seventh of december ▪ in the morning , the body of the murthered young man hath other cloaths put upon it ▪ and so is kept quiet for the space of two days . furthermore upon the thirtieth of december he is laid upon the bier , and kept in the church , and that without any further motion , where nevertheless from the upper wound the fresh blood did daily flow , until the eighth of january . from which time the hemorrhage ceased . but again the thirteenth of february , about noon , the flux of blood by the lower wound for an hour or two was observed to issue , as though the slaughter had been newly done . in the mean time the habit of the whole body was such , as did most easily agree to what it was living , the colour of his face remained even unto his burial ruddy and florid , the vein appearing in his forehead filled with good blood : no sign of an incipient putrefaction appearing for so many weeks , no stink , or ungrateful odour , which otherwise doth accompany dead bodies within a few days , was here found at all : the fingers of the hands remained soft , moveable , or flexible , without any wast , the natural colour being not very much changed , except that in process of time , about the last week before burial , they begun in a certain manner to wax livid in the extremities . . this following he giveth to prove , that as cold constringeth and shuteth up the veins , so heat doth open them , and cause the blood to flow , and saith : this is proved a few years since by experience in an infant slain by a most wicked mother forthwith after it was born , and thrown from the tower of a noble baron of upper austria into a ditch that was full with water ; which after five weeks by good fortune was found and taken out . and forthwith ( he saith ) the mother not present , it being then not known who was the mother , when it felt the force of the external air , it begun to distil forth very fresh blood , because the pores , which by reason of the cold , were shut that the blood could not flow , were then unlockt and opened by the heat of the ambient air . and thus much of those that have bled , the murtherers not being present . . next we shall give some examples of those that have bled when the murtherers have been brought into the presence of the body murthered or caused to touch it , and this franciscus valeriola doth attest with an ample faith that he himself saw : when ( he saith ) james of aqueria , a senator of arles , was found dead of a wound , & that he that gave that wound was apprehended by the magistrate , and brought into the view of the dead body , that he might acknowledge the person murthered and confess the fact , by and by the bubling blood , all the by standers looking on , begun to come forth , with much fervour and bubbles , from the wound and the nostrils . . take this other as it is cited by gothofredus voigtius , in this manner : in the year the . of april a certain shepherd in spain being feeding his flock was slain by two noblemen , and his body thrown into a company of bushes . the judges of the same place , having much and daily sought the shepherd , after four days at length find his body in the bushes . but because that murder was committed , no witnesses being by , the suspicion fell upon the two noblemen , inhabiting in the nearest place , who being taken were haled to the body of the person murthered . but what comes to pass ? the first scarce with his eyes had looked upon the dead body , but behold , the blood in plenty begun to flow from thence . but the other coming near , the very right hand of the person murthered did first of all shew to those that were by the wound , and afterward the murderer himself . which being done , forthwith the two gentlemen ( or nobles ) did of their own accord confess that they were the authors of the murther , and did receive the punishment that was worthy of their deeds . . another very remarkable one we have from the same author cited from cantipratanus lib. . mirac . c. . in this manner . it happened ( the author saith ) in the year of christ . in the town psorizheim , that a certain most wicked old woman familiar with the jews , did sell them a girl of seven years old , and without parents , to be slain . her therefore in secret her mouth being stopt , setting her upon linnen cloaths , they wound almost in all the junctures of the members with incisions , and with great endeavour press forth the blood , and receive it most diligently in the linnen cloaths . but she being dead after great pains , the jews throw her body into a running water near the town , and laid an heap of stones upon it . but after the third or fourth day her body is found by fishers , by means of her hand stretched forth towards heaven , and carried into the town , the people with abomination crying forth that so great a wickedness was perpetrated by the jews . and the marquiss of baden being near , went unto the corps , and straightway the body standing upright did stretch forth its hands unto the prince , as though it would implore the revengment of blood , or perhaps mercy . but after half an hour it disposed it self upon its back , after the manner of those that are dead . therefore the wicked jews being brought to the spectacle , forthwith all the wounds of the body burst forth , and in testimony of the horrid murder , poured forth great plenty of blood , whereupon the jews were put to death . . another the same author relateth from jacobus martinius in disp. de cognitione sui , propl . . who saith : in the year of our saviour . a certain inn-keeper , by name buggerlinus , with whom a certain poor merchant or pedlar had laid up his money or stock , occasion being taken by the inn-keeper he kills him in a wood , and buries him privately ; but afterwards when he was found , the suspicion of the murther fell upon the inn-keeper . for that pedlar had a bended knife or dagger at his girdle , which they took , and shewed to the inn-keeper , asking him , if he knew it ? but behold assoon as he took it in his hand , it sweat drops of blood , whereby the murtherer being affrighted , confessed the murther , and so was executed . . we have also a punctual history to this purpose , related by holling shead , stow , and sir richard baker , from roger of winchester , of king henry the second , which is this : this king , when he was carried forth to be buried was first apparelled in his princely robes , having his crown on his head , gloves on his hands , and shoes on his feet wrought with gold , spurs on his heels , a ring of gold on his finger , a scepter in his hand , a sword by his side , and so was laid uncovered having a pleasant countenance : which when it was told to his son richard , he came with all speed to see him , and as soon as he came near him , the blood gushed out of the nose of the dead corps in great plenty , even as if the spirit of the dead king had disdained and abhorred the presence of him , who was thought to be the chief cause of his death . which thing caused the said richard to weep bitterly , and he caused his fathers body to be honourably buried at fonteverard . . the last story that we shall relate of this nature , is from a minister that is learned , sincere and of great veracity , who had it from those that were eye-witnesses , and is this : in the year of our lord god , . january th on saturday at night about nine of the clock , did john how of bruzlington-bank , at the foot of an hill ( which is about two miles distant from bishop-awkland ) murther ralph gawkley , who was a glover in bishop-awkland : this how was the next day apprehended and brought to touch gawkleys corps , the lips and nostrils of the dead body wrought and opened as he touched ( which made him afraid to touch the second time ) then presently the corps bled abundantly at the nostrils in the sight of mr. robert harrison the coroner ( now tenant at bishop-awkland to mr. franckland , from whom i had the relation ) of anthony cummin and his brother , &c. of the jury , and of a great many towns people , who were then present . so how was executed the next assizes after at durham : witnesses against him were anne wall , whom he also wounded , yet she escaped with her life , and how 's own wife , at the motion of her own father ( a very honest man ) who bid her tell the truth , and she should never want help . some may think that i have been too large and tedious in heaping so many stories concerning the bleeding of the bodies of those that have been murthered ; but i did it for this reason , because there are many that think it but to be a fable of the credulous vulgar , and others think that it is but an ordinary matter that happens to any bodies that are dead , and no extraordinary or supernatural thing in it at all . but whosoever shall but use so much patience , as seriously to read and consider these select histories that we have recited , may easily be satisfied , both that such bleeding is absolutely true de facto , and also that there is something more than ordinary in it , and therefore we shall inlarge in these observations . . it will not be found to hold touch upon diligent observation and strict inquiry , that all dead bodies do bleed fresh and rosie blood , especially after the third or fourth day , or after some weeks , as divers of the instances above given do manifestly prove ; and therefore is an accident incident to some dead bodies and no : to all . and it will as far fail , that wounded bodies , that have been slain in the wars , after the natural heat be gone , will upon motion bleed any fresh or crimson blood at all ; for we our selves in the late times of rebellion have seen some thousands of dead bodies , that have had divers wounds , and lyingnaked and being turned over and over , and by ten or twelve thrown into one pit , and yet not one of them have issued any fresh and pure blood : only from some of their wounds , some sanious matter would have flowed , putrefaction beginning by reason of the moisture and acidity in the air , but no pure blood , and therefore is not a common accident to all humane bodies that die naturally or violently , but only is peculiar to some , and especially to those that are murthered by prepensed malice , as appeareth in the histories recited above . . we shall acknowledge with gregorius horstius , sperlingius and gothofredus voigtius , that sometimes the bodies of those that have been murthered do bleed , when the murtherer is not present , as is manifest from the sixth history recited from horstius of the young man of twenty five years old , that bled so long and so often , though the murtherer was not present ; from whence they conclude that the presence of the murtherer , is not a necessary cause of the bleeding of the murthered body ; and therefore that the bleeding of the body is not always a certain and infallible sign of discovering the murtherer ? to which we reply , that the issuing of fresh and crimson blood from the wound or the nostrils of the persons body that hath been murthered , is always a certain sign that the corps that doth so bleed was murthered , because those that die naturally or violently by chance , man-slaughter or in the war , do not bleed , as hath been proved before . again , if the murtherer be certainly known , or have confessed the crime , in regard of the final cause which is discovery , there is no reason why the corps should bleed : and though the presence of the murtherer may not be the efficient cause why the corps doth bleed , yet is it the occasional , as is manifest undeniably by sundry of the histories that we have related , where the murtherers had not been certainly known but by the bleeding of the body murthered . . whereas the three authors above named , thinking they have sufficiently confuted those that ascribed this effect of the bleeding of the dead body to sympathy or antipathy , or to the moving of the bodies , or heat in the air ; have assigned the cause to be the beginning of putrefaction in the bodies murthered , by which a new motion is caused in the humors , and so in the blood , by which means it floweth afresh : against this these two reasons oppose themselves . . must putrefaction needs begin at that very moment , when the murtherer toucheth the body ? for in divers of them there was no bleeding until the murtherers were present or did touch the bodies , and their touching could not cause the beginning of putrefaction , and soon after their removing the bleeding hath ceased , so that putrescence in fieri cannot be the cause of the fresh bleeding . . putrefaction beginning could not be the cause why the murthered shepherds body in the ninth history should with its hands point to the wound , and to the murtherers , nor that the hands of the wench murthered by the jews , in the tenth history , should be stretched forth to the prince of baden , or that the lips and nostrils of the body of gawkley should work and open at the touch of the murtherer how ; this must of necessity proceed from some higher cause than putrefaction , or any other they have laid down . . but though it should be acknowledged , that in some of these bleedings there were something that were extraordinary or supernatural , yet as learned horstius tells us : it is ( he saith ) an inconvenient tenent of those that hold , that the souls of those that are murthered , wandering about the bodies , by reason of the hatred they bear towards those that were their murtherers , do cause these bleedings : but this in philosophy cannot stand , because the separate form can by no means operate upon the subject any longer . and ( he saith ) the same thing in theologie seems to be very impious ; because the souls of the dead are without mundane conversation , as is sufficiently manifest from the history of the rich man and lazarus , luke . . and if some should refer these effects immediately unto god , as many learned authors have done ; as though god by this means would sometimes make known those that are guilty : or to refer this unto the devil , as though he would sometimes elude the judges , and to do this that so the innocent might be punished with the wicked ; we answer ( he saith ) to this briefly , by adding this only , that a supernatural cause is not rashly to be feigned where a natural one is ready at hand . and if there be such examples , which cannot be reduced to these aforesaid natural causes , of which sort many are related by libanius part . sol . . then we can by no reason be repugnant , but that they are preternaturally brought to pass . and of this opinion are most of the pontificial writers , that thereby they might the better maintain their tenent , that miracles are not ceased ; though we do not understand that if we should grant , that in these things there should be some concurrence of divine power more than ordinary , that therefore it must be a miracle , for it is yet not infallibly concluded what a miracle is , and every wonderful thing is not therefore concluded to be a miracle , and a miracle being not absolutely defined , what is not one cannot be certainly resolved . . some there are that ascribe these strange bleedings of murthered bodies , and of their strange motions , with the sweating of blood , as upon the pedlars bended dagger or knife , mentioned in the eleventh history , unto the astral or sydereal spirit ( and that not improbably ; ) that being a middle substance , betwixt the soul and the body doth , when separated from the body , wander or hover near about it , bearing with it the irascible and concupiscible faculties , wherewith being stirred up to hatred and revenge , it causeth that ebullition and motion in the blood , that exudation of blood upon the weapon , and those other wonderful motions of the body , hands , nostrils and lips , thereby to discover the murtherer , and bring him to condign punishment . neither is any tenent yet brought by any , that is more rationally probable to solve these and many other wonderful phenomena's than this of the astral spirit , if it can be but fully proved that there is such a part of man that doth separately exist , which we shall endeavour to prove ere we end this chapter . . but it is granted upon all sides , that if the murtherer be brought to the presence , or touch of the person murthered , and not quite dead , that then the wounds though closed and staid from bleeding , or the nostrils , will freshly break forth and bleed plentifully . the reason is obvious , because the soul being yet in the body , retaining its power of sensation , fancy and understanding , will easily have a presension of the murderer , and then no marvail that through the vehement desire of revenge , the irascible and concupiscible faculties do strongly move the blood , that before was beginning to be stagnant , to motion and ebullition , and may exert so much force upon the organs as for some small time to move the whole body , the hands , or the lips and nostrils . so that all that is to be done , is but to prove , that the person murthered is not absolutely dead , and that the soul is not totally separated or departed forth of the body , and this we shall do by undeniable proofs , as are these that follow in this order . . though we generally take death to be a perfect separation of the soul from the body , which is most certainly a great truth , yet when this is certainly brought to pass , is a most difficult point to ascertain , because that when the soul ceases to operate in the body so as to be perceived by our senses , it will not follow , that therefore the soul is absolutely departed and separated . . it is manifest that many persons through this mistake have in the times of the plague been buried quick , and so have some women been dealt withal that lay but in fits of the suffocation of the womb , and yet were taken to be dead . so that from the judgment of our senses , no certain conclusion can be made that the soul is totally departed , because it goeth away invisibly ; for many that not only to the judgment of the vulgar , but even in the opinion of learned physicians , have been accounted dead , yet have revived , as learned schenckius hath furnished us with this story from georgius pictorius , that a certain woman lay in a fit of the strangulation of the womb , for six continual days without sense or motion , the arteries being grown hard , ready to be buried , and yet revived again , and from paraeus of some that have lain three days in hysterical suffocations , and yet have recovered , and of divers others that may be seen in the place quoted in the margent . . so that though the organs of the body may by divers means , either natural or violent , be rendered so unfit , that the soul cannot perform its accustomed functions in them , or by them , so as they may be perceptible to our senses , or judgments ; yet will not that at all conclude , that the soul is separated , and departed quite from the body , much less can we be able to define or set down the precise time of the souls aboad in the body , nor the ultimate period when it must depart , for the union may be ( and doubtless is ) more strong in some than in others , and the lamp of life far sooner and more easily to be quenched in some than in others . and the soul may have a far greater amorosity to stay in some body that is lively , sweet , and young , than in others that are already decaying and beginning to putrifie , and it may in all probability both have power and desire to stay longer in that lovesome habitation , from whence it is driven away by force , especially that it may satisfie it self in discovering of the murderer , the most cruel and inhumane disjoyner of that loving pair that god had divinely coupled together , and to see it self , before its final departure , in a hopeful way to be revenged . . if we physically consider the union of the soul with the body by the mediation of the spirit , then we cannot rationally conceive that the soul doth utterly forsake that union , untill by putrefaction , tending to an absolute mutation , it be forced to bid farewel to its beloved tabernacle ; for it s not operating ad extra to our senses , doth not necessarily inferr its total absence . and it may be that there is more in that of abels blood crying unto the lord from the ground , in a physical sense , than is commonly conceived , and god may in his just judgment suffer the soul to stay longer in the murthered body , that the cry of blood may make known the murtherer , or may not so soon , for the same reason , call it totally away . there is another kind of supposed apparitions , that are believed to be done in beryls , and clear crystals , and therefore called by paracelsus ars beryllistica , and which he also calls nigromancy , because it is practised in the dark by the inspection of a boy or a maid that are virgins , and this he strongly affirmeth to be natural and lawful , and only brought to pass by the sydereal influence , and not at all diabolical , nor stands in need of any conjuration , invocations or ceremonies , but is performed by a strong faith or imagination . and of this he saith thus : sed ante omnia ( ait ) notate proprietatem beryllorum . hisunt , in quibus spectantur praeterita , praesentiae , & futura . quod nemini admirationi esse debet , ideò , quia sydus influentiae imaginem , & similitudinem in crystallum imprimit , similem ei , de quo quaeritur . and a little after he saith : praeterea syderibus nota sunt omnia , quae in natura existunt . cumque astra homini subjecta sint : potest is utique illa in subjectum ita cogere , ut voluntati ejus ipsa obsecundent . what truth there may be in this his assertion , i have yet met with no reasons or experiments that can give me satisfaction , and therefore i leave it to every man to censure as he pleaseth . the only story that seems to carry any credit with it , touching the truth of apparitions in crystals , is that which is related of that great and learned physician joachimus camerarius in his preface before plutarchs book de defectu oraculorum , from the mouth of lassarus spenglerus , a person excellent both for piety and prudence , and is in effect this : spengler said , that there was one person of a chief family in norimberge , an honest and grave man , whom he thought not fit to name . that one time he came unto him , and brought , wrapt in a piece of silk , a crystalline gemm of a round figure , and said that it was given unto him of a certain stranger , whom many years before , having desired of him entertainment , meeting him in the market , he took home , and kept him three days with him . and that this gift when he departed , was left him as a sign of a grateful mind , having taught such an use of the crystal as this . if he desired to be made more certain of any thing , that he should draw forth the glass , and will a male chast boy to look in it , and should ask of him what he did see ? for it should come to pass , that all things that he required , should be shewed to the boy , and seen in the apparition . and this man did affirm , that he was never deceived in any one thing , and that he had understood wonderful things by the boys indication , when none of all the rest did by looking into it , see it to be any thing else but a neat and pure gemm . he tells a great deal more of it , and that doubtful questions being asked , an answer would appear to be read in the crystal : but the man being weary of the use of it , did give it to spengler , who being a great hater of superstition , did cause it to be broken into small pieces , and so with the silk in which it was wrapped , threw it into the sink of the house . i confess i have heard strange stories of things that have been revealed by these supposed apparitions , from persons both of great worth and learning ▪ but seeking more narrowly into the matter i found them all to be superstitious delusions , fancies , mistakes , cheats and impostures . for the most part the child tells any thing that comes into his fancy , or doth frame and invent things upon purpose , that he never seeth at all , and the inquirers do presently assimilate them to their own thoughts and suspicions . some that pretended to shew and foretel strange things thereby to get money , have been discovered to have had confederates , that conveied away mens goods into secret places , and gave the cunning man notice where they were hid , and then was the child taught a straight framed tale , to describe what a like man took them away , and where they were , which being found brought credit enough to the couzeners , and this i knew was practised by one brooke and bolton . some have had artificial glasses , whereinto they would convey little pictures , as dr. lambe had . it being manifest by what we have laid down that there are apparitions and some such other strange effects , whereby murthers are often made known and discovered , and also having mentioned that it may be most rationally probable that they are caused by the astral or sydereal spirit , it will be necessary to open and explain that point , and to shew what grounds it hath , upon which it may be settled , which we shall do in this order . . there are many ( especially popish authors thereby to uphold their doctrine of purgatory ) that maintain that they are the souls of the persons murthered and deceased , and this opinion , though unanswerably confuted by the whole company of reformed divines , is notwithstanding revived by dr. henry moore , but by no arguments either brought from scripture , or grounded upon any solid reasons , but only some weak conjectures , seeming absurdities , and platonick whimsies , which ( indeed ) merit no responsion . and we have by positive and unwrested scriptures , in this treatise afore proved , that the souls of the righteous are in abrahams bosom with christ at peace and rest , and that the souls of the wicked are in hell in torments , so that neither of them do wander here , or make any apparitions ; for as s. augustine taught us : duo sunt habitacula , unum in igne aeterno , alterum in regno aeterno . and in another place : nec est ulli ullus medius locus , ut possit esse nisi cum diabolo , qui non est cum christo. and tertullian and justin martyr , two most ancient writers do tell us : that souls being separated from their bodies , do not stay or linger upon the earth : and after they be descended into the infernal pit , they do neither wander here upon their own accord , nor by the power and command of others ; but that wicked spirits may counterfeit by craft that they are the souls of the dead , vid. lavaterum de spectris secunda parte c. . . we have also shewed that these apparitions that discover murther and murtherers and brings them to condign punishment , cannot be the evil angels , because they are only ministers of torture , sin , horror and punishment , but are not authors of any good either corporeal or spiritual , apparent or real . so that it must of necessity be left either to be acted by a divine power , and that either by the immediate power of the almighty , for which we have no proof , but only may acknowledge the possibility of it ; or mediate by the ministery of good angels , which is hard to prove , there being no one instance , or the least intimation of any such matter in all the scriptures , and therefore in most rational probability , either relations of matters of fact of this nature are utterly false , or they are effected by the astral spirit . . concerning the description of this astral spirit or sydereal body , ( for though it be as a spirit , or the image in the looking-glass , yet it is truly corporeal ) we shall give the sum of it , as paracelsus in his magisterial way , without proof doth lay down . he positively holdeth that there are three essential parts in man , which he calleth the three great substances , and that at death every one of these being separated , doth return into , or unto the womb from whence it came ; as the soul that was breathed in by god , doth at death return unto god that gave it : and that the body , that is to say , that gross part that seems to be composed of the two inferior elements of earth and water , doth return unto the earth , and there in time consume away , some bodies in a longer time , some in a shorter : but the third part which he calleth the astral spirit , or sydereal body , as being firmamental , and consisting of the two superior elements of air and fire , it ( he saith ) returneth into its sepulcher of the air , where in time it is also consumed , but requireth a longer time than the body , in regard it consisteth of more pure elements than the other , and that one of these astral spirits or bodies doth consume sooner than another , as they are more impure , or pure . and that it is this spirit that carrieth along with it the thoughts , cogitations , desires and imaginations that were impressed upon the mind at the time of death , with the sensitive faculties of concupiscibility and irascibility . and that it is this spirit or body ( and not the soul that resteth in the hands of the lord ) that appeareth , and is most usually conversant in those places , and those negotiations that the mind of the person living ( whose spirit it was ) did most earnestly follow , and especially those things that at the very point of death , were most strongly impressed upon this spirit , as in the case of the person murthered , whose mind in the very minute of the murther , receiveth a most deep impression of detestation and revenge against the murtherer , which this spirit bearing with it , doth by all means possible seek the accomplishment of that revenge , and therefore doth cause dreams of discovery , bleedings and strange motions of the body murthered , and sometimes plain apparitions of the persons murthered , in their usual shape and habit , and doth vocally and audibly reveal the murther with all the circumstances ; as is apparent in the two forementioned histories of the apparition of fletcher to raynard , and of the woman murthered by mark sharp , to the miller grimes . . and this astral spirit is no more than that part in man that is commonly called the sensitive soul , and by the schools is commonly defined thus : anima sentiens est vis , quae apprehendit & percipit ea quae extra ipsam sunt . and this is corporeal , and ( as dr. willis holdeth ) mortal and coextended with the body , and that it hath the power of imagination , appetite , desire , and aversion and the like , and in a manner , a sensitive way of ratiocination , and yet is distinct from the ratinal soul or mens that is incorporeal , immortal , and far more excellent . and perspicacious helmont holding this sensitive soul to be distinct from the mens or immortal and rational soul , saith thus : est ergo anima sensitiva , caduca , mortalis , mera lux vitalis data à patre luminum , nec alio modo verboque explicabilis . but of the rational soul he saith : ipsa autem mens immortalis , est substantia lucida , incorporea , immediate dei sui imaginem referens , quia eandem in creando , sive in ipso empsychosis instanti , sibi insculptam suscepit . so that both these late and learned authors hold , that in every man there are two distinct souls , the sensitive that is mortal , corporeal , and coextended with the body , and the rational , that is immortal and absolutely incorporeal : so that though in words and terms they seem to differ , yet in substance they agree . for the hermetick school , the platonists , paracelsus , jacob behemen , and others do hold three parts in man which they call , soul , spirit and body , and these two last authors do hold the body to be one part in man , and two souls besides , the sensitive and rational that are two distinct parts , the one corporeal and mortal , and the other incorporeal and immortal , and so they do but nominally differ . and now our task must be to prove , that first there are such three parts in man , and that after death they do separately exist , which we shall attempt in this order . . though arguments taken à notatione nominis , do not necessarily prove , yet they illustrate , and render the case plain and intelligible ; and we shall find that the hebrews have three distinct appellations for these three parts . as for the soul , either rational or sensitive , or vital spirit , they use nephesh which is common to brutes and reptiles as well as to man , as saith the text : and to every beast of the earth , and to every sowl of the air , and to every thing that creepeth upon the earth in which there is a living soul , nephesh haiah . and therefore to distinguish the rational and immortal soul , from this which is sensitive , mortal and common with brutes , the text saith : and the lord god formed man of the dust of the earth , and breathed into his nostrils the breath of life , and man became a living soul. upon which tremellius gives us this note : ut clarins appareret discrimen quod est inter animam hominis , & reliquorum animantium : horum enim animae ex eadem materia provenerunt , unde corpora habebant , illius verò anima spiritale quiddam est & divinum . and upon the words ; sic fuit homo . id est ( ait ) hac ratione factum est , ut terrea illa statua animata viveret . another word they use , which is ruah , and this is also generally attributed to men and beasts , as the words of solomon do witness . who knoweth the spirit of man that goeth upwards , and the spirit of the beast that goeth downward to the earth ? and in both these , touching both man and beast , the word ruah is used as common to them both ; and sometimes it is taken specially for the rational immortal soul , as , and the spirit shall return unto god who gave it . also they have the word niblah , and basar , that is , corpus , caro , or cadaver , and by these three they set forth , or distinguish these three parts . and the grecians have likewise their three several names for these parts , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , anima , vita , which is taken promiscuously sometimes for the rational and immortal soul , as in this place ; and fear not them which kill the body , but are not able to kill the soul : but rather fear him which is able to destroy both soul and body in hell . and it is taken for the life in that of the acts : and paul said , trouble not your selves , his life is in him . also they have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spiritus , ventus , spiritus vitae , being variously taken , yet sometimes for the rational and immortal soul , as father into thy hands i commend my spirit . so they have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , corpus , the body or gross and fleshly part . and to these accord the three latine terms for these three distinct parts ; anima , spiritus and corpus . . this opinion of these three parts in man , to wit body , soul and spirit , is neither new , nor wants authors of sufficient credit and learning to be its patrons . for hermes trismegistus an author almost of the greatest antiquity saith thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , god is in the mind , the mind in the soul , and the soul in matter . but marsilius ficinns gives it thus : beatus deus , daemon bonus , animam esse in corpore , mentem in anima , in mente verbum pronunciavit . and further addeth : deus verò circa omnia , simul atque per omnia , mens circa animam , anima circa aërem , aër circa materiam . and some give it more fully thus . god is in the mind , the mind in the soul , the soul in the spirit , the spirit in the blood , and the blood in the body . but besides this ancient testimony , it is apparent that the whole school of the platonists , both the elder and later were of this opinion , and also the most of the cabalists : for ficinus from the doctrine of of plato tells us this : humanae cogitationis domicilium anima ipsa est . animae domicilium spiritus . domicilium spiritus hujus est corpus . but omitting multitudes of others that are strong champions for this tenent , we think for authorities to acquiesce in that of our most learned physician and anatomist dr. willis , and in those that he hath quoted , which we shall give in the english : first he saith : lest i be tedious in rehearsing many , it pleaseth me here only to cite two authors ( but either of which is a troop ) for the confutation of the contrary opinion . the one ( he saith ) is the most famous philosopher petrus gassendus , who physic. sect. . lib. . c. . doth divide , toto coelo , ( as is said ) the mind of man , from the other sensitive power , as much as is possible to be done , by many and most signal notes of discrimination , yea disjoining of them ( as it is said in the schools ) by specific differences : because when he had shewed this to be corporeal extended , nascible and corruptible , he saith the other is an incorporeal substance , and therefore immortal , which is immediately created , and infused into the body by god ; to which opinion he sheweth pythagoras , plato , aristotle , and for the most part all the ancient philosophers , except epicurus , did much agree ; excepting notwithstanding that they did hold , as not knowing the origin of the soul , which they judged to be immortal , that it being cropt off from the soul of the world , did slide into the body , and that it was poured again into the soul of the world either immediately , or at the last mediately , after its transmigration into other bodies . the other suffrage ( he saith ) upon this matter , is of the most learned divine dr. hamond , our countryman , who opening the text epist. thessalo . . c. . v. . to wit , your whole spirit and soul and body &c. he saith that man is divided into three parts . . to wit , into the body , by which is denoted the flesh and the members . . into the vital soul , which in like manner being animal and sensitive is common to man with the bruits . . into the spirit , by which the rational soul , that was first created of god , is signified , which also being immortal doth return unto god. annot. in nov. testam . lib. p. . this his exposition he confirmeth by testimonies brought from ethnick authors , and also from the ancient fathers . from all which the learned dr. doth make this conclusion : and from the things above ( he saith ) it is most evidently manifest , that man being as it were an amphibious animal , or of a middle nature and order betwixt the angels and bruits , with these he doth communicate by a corporeal soul , framed of the vital blood and the stock of animal spirit , joyned likewise in one ; and with the other he communicates by an intelligent soul immaterial and immortal . and thus much for arguments brought from humane authority , which are prevalent , if they be brought affirmatively ( as these are ) from learned men or artificers , and so we shall proceed to further kind of proofs . . but an argument arising from divine authority is of the most force of all , and therefore let us a little survey the text it self , which in our english translation is thus : and the very god of peace sanctifie you wholly : and i pray god your whole spirit , and soul , and body be preserved blameless , unto the coming of our lord jesus christ. the apostle having given the believing thessalonians all the spiritual counsel that could be necessary , to bring them to the perfection of sanctification , doth pray for them , that the god of peace would sanctifie them wholly , or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth ( as arias montanus hath rendered it ) omninò persectos , altogether perfect ; and that the whole , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is the whole part , portion or lot ( for so the word properly signifieth ) which he nameth by spirit , soul and body , to be preserved blameless , unto the coming of our lord jesus christ. and therefore to this doth learned beza add this note : tum demùm igitur ( ait ) homo integer sanctificatus fuerit , quum nihil cogitabit spiritus , nihil appetet anima , nihil exequetur corpus , quod cum dei voluntate non consentiat . and before he had said : therefore paul by the appellation of spirit doth signifie the mind , in which the principal stain lieth : and by the soul the rest of the inferior faculties , and by the body the domicile of the soul. and in another place he saith : the mind is become vain , the cogitation obscured , the appetite hardened . and to the same purpose doth learned rollock upon the place say thus much : sanctification , or transformation is not of any one part , but of all the parts , and of the whole man. for there is no part or particle in man , which was not deformed in that first fall , and made as it were monstrous . therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or transformation ought to be of the whole man , and of every singular part of him . and further he saith : for the whole man the apostle hath here the enumeration of his principal parts . and they are three in number , spirit , soul and body . by the spirit ( he saith ) i understand the mind , which the apostle eph. . . calleth the spirit of the mind , and this is no other thing than the faculty of the rational mind , which is discerned in invention , and in judging of things found out . by the name of soul ( he saith ) i understand all those inferior faculties of the mind , as are the animal which are also called natural . the body doth follow these parts , to wit that gross part which is the instrument by which the spirit and soul do exert their functions and operations . by all which it is most clear , that though they call them faculties , yet they are distinct essential parts of the whole man , which is most manifest , in that the body , though one of these three , cannot be a faculty , but a meer instrument , and yet is one of the essential parts , that doth integrate the whole man. but whosoever shall seriously consider , how little satisfaction the definition of a faculty given by either philosophers or physicians , will bring to a clear understanding , may easily perceive , that distinct parts are commonly taken to be faculties . . the first argument that this learned physician urgeth , to prove that there are two souls in man , the one sensitive and corporeal , the other rational , immortal and incorporeal , is in this order . but ( he saith ) whereas it is said that the rational soul doth by it self exercise every of the animal faculties . it is most of all improbable , because the actions and passions of all the animal senses and motions are corporeal , divided and extended to various parts , to perform which immediately the incorporeal and indivisible soul ( if so be it be finite ) seemeth unfit or unable . further ( he saith ) what belongeth unto that vulgar opinion , that the sensitive soul is subordinate to the rational , and as it were swallowed up of it , that that which is the soul in brutes , in man becomes a meer power ; these are the trifles of the schools . for how should the sensitive soul of man , which before hath been in act a subsistent , material and extended substance , losing its essence , at the advent of the rational soul , degenerate into a meer qualitie ? but if it be asserted that the rational soul , by its advent also doth introduce life and sensation , then man doth not generate an animated man , but only a formless body , or a rude heap of flesh . . another argument he useth to prove these two souls in man is this : therefore ( he saith ) it being supposed that the rational soul doth come to the body before animated of the other corporeal soul , we may inquire , by what band or tye , seeing it is a pure spirit , can it be united to this , seeing it hath not parts , by which it might be tied , or adhere to the whole or any of the parts ? and therefore he thinketh that concerning this point it is to be said with most learned gassendus : that the corporeal soul is the immediate subject of the rational soul , of which seeing it is the act , perfection , complement and form , also by it the rational soul is made or becometh the form and act of the humane body . but seeing that it doth scarce seem like or necessary , that the whole corporeal soul should be possessed of the whole rational soul ; therefore it is lawful to determine that this rational soul , being purely spiritual , should reside as in its throne , in the principal part or faculty of it , to wit in the imagination , framed of a small portion of the animal spirits , being most subtile , and seated in the very middle or center of the brain . . another chief argument that he useth to prove these two souls in man , is the strife and disagreements that are within man : because ( he saith ) the intellect and imagination are not wont to agree in so many things , but that also the sensitive appetite doth dissent in more things : from whose litigations moreover it shall be lawful to argue , that the moodes of the aforesaid souls , both in respect of subsisting and operating , are distinct . for as there is in man a double cognitive power , to wit the intellect and imagination , so there is a double appetite , the will proceeding from the intellect , which is the page or servant of the rational soul , and the sensitive appetite , which cohering to the imagination , is said to be the hands , or procuratrix of the corporeal soul. . to these we shall add , that when the understanding is truly enlightened with the spirit of god , and led by the true light of the gospel , in the ways of christ , then is man said to be spiritual , because the carnal mind and the sensitive appetite are subdued and brought under to the obedience of christ by his grace . so also when the understanding is darkned , as saith the apostle ; having the understanding darkened , being alienated from the life of god thorow the ignorance that is in them , because of the blindness of their hearts . then man becomes wholly led with the carnal and sensual appetite , and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the natural , animal or soully man : and in both these conditions the organical body is led and acted according to the ruling power , either of the spirit of god , and so it is yielded up a living sacrifice to god ; or of the spirit of darkness , corruption , and the sensitive appetite , and so is an instrument of all unrighteousness . by all which it is most manifest that there are in man these three parts , of body , soul , and spirit , which was the thing undertaken to be proved . . lastly as to this point , it is a certain truth that two extreams cannot be joined or coupled together , but by some middle thing that participateth or cometh near to the nature of both . so the soul which ( by the unanimous consent of all men ) is a spiritual and pure , immaterial and incorporeal substance cannot be united to the body , which is a most gross ; thick and corporeal substance , without the intervention of some middle nature , fit to conjoin and unite those extreams together , which is this sensitive and corporeal soul or astral spirit , which is respect of the one extream is corporeal , yet of the most pure sort of bodies that are in nature , and that which approacheth most near to a spiritual and immaterial substance , and therefore most fit to be the immediate receptacle of the incorporeal soul : and also it being truly body doth easily join with the gross body , as indeed being congenerate with it , and so becomes vinculum & nexus of the immaterial soul and the more gross body , that without it could not be united . now having ( as we conceive ) sufficiently proved that there are in man these three distinct parts of body , soul , and spirit , in the next place we are to shew that these three may , and do separately exist , and that we shall endeavour by these reasons . . it is manifest by divine authority that the spirit , that is the rational , immortal and incorporeal soul , doth return to god that gave it . that is not to be annihilated or to vanish into nothing , but to abide and remain for ever or eviternally . for the apostle saith : for we know , that if our earthly tabernacle or house were dissolved , we have a building of god , an house not made with hands , eternal in the heavens . by which it is manifest that the immaterial soul doth exist eternally ex parte post , as the schools say , and also the gross body being separated from the immortal soul , doth by it self exist until it be consumed in the grave , or by corruption be changed into earth , or some other things , or that the atomes be dispersed , and joined unto , or figurated into some other bodies . so it is most highly rational that this sensitive soul , or astral spirit , which is corporeal , should also exist by it self for some time , until it be dissipated and wasted , in which time it may ( and doubtlesly doth ) make these apparitions , motions and bleedings of the murthered bodies . . upon the supposition that the rational soul be not ex traduce , but be infused after the bodily organs be fitted and prepared , which is the firm tenent of all divines ancient , middle and modern , and must upon the granting of it to be simply , and absolutely immaterial and incorporeal ( which is indisputable ) of necessity be infused , because no immaterial substance can be produced or generated by the motion of any agent , that is meerly material , or forth of any material substance whatsoever . and therefore i say that the soul being infused , it must of necessity follow the organized body , that could not exist ( except as a lump of flesh ) without the corporeal sensitive soul ; which must of necessity demonstrate , that as they did separately exist before the union of the soul and body , so they also do exist distinctly after their separation by death , and so the astral spirit may effect the things we have asserted . . and if the experiment be certainly true that is averred by borellus , kircher , gaffarel , and others ( who might be ashamed to affirm it as their own trial , or as ocular witnesses , if not true ) that the figures and colours of a plant may be perfectly represented , and seen in glasses , being by a little heat raised forth of the ashes . then ( if this be true ) it is not only possible , but rational , that animals as well as plants , have their ideas or figures existing after the gross body or parts be destroyed , and so these apparitions are but only those astral shapes and figures . but also there are shapes and apparitions of men , that must of necessity prove that these corporeal souls or astral spirits do exist apart , and attend upon or are near the blood , or bodies ; of which borellus physician to the king of france , gives us these two relations . . n. de richier a soap-maker ( he saith ) and beruardus germanus from the relation of the lord of gerzan , and others , distilling mans blood at paris , which they thought to be the true matter of the philosophers-stone ; they saw in the cucurbit or glass body , the phantasm , or shape of a man , from whom bloody rayes did seem to proceed , and the glass being broken they found the figure as though of a skull , in the remaining faeces . . there were three curious persons also at paris , that taking the church earth-mould from s. innocents church , supposing it to be the matter of the stone , did distill it and work upon it , and in the glasses they did perceive certain phantasms or shapes of men , of which they were no little afraid . . our countryman dr. flud a person of much learning and great sincerity , doth tell us this well attested story : that a certain chymical operator , by name la pierre , near that place in paris called le temple , received blood from the hands of a certain bishop to operate upon . which he setting to work upon the saturday , did continue it for a week with divers degrees of fire , and that about midnight the friday following , this artificer lying in a chamber next to his laboratory , betwixt sleeping and waking , heard an horrible noise , like unto the lowing of kine , or the roaring of a lion ; and continuing quiet , after the ceasing of the sound in the laboratory , the moon being at the full by shining enlightening the chamber , suddenly betwixt himself and the window he saw a thick little cloud , condensed into an oval form , which after by little and little did seem compleatly to put on the shape of a man , and making another and a sharp clamour , did suddenly vanish . and that not only some noble persons in the next chambers , but also the host with his wife , lying in a lower room of the house , and also the neighbors dwelling in the opposite side of the street , did distinctly hear as well the bellowing as the voice , and some of them were awaked with the vehemency thereof . but the artificer said that in this he found solace , because the bishop of whom he had it , did admonish him , that if any of them from whom the blood was extracted , should die in the time of its putrefaction , his spirit was wont often to appear to the sight of the artificer , with perturbation . also forthwith upon saturday following he took the retort from the furnace and broke it with the light stroak of a little key , and there in the remaining blood found the perfect representation of an humane head , agreeable in face , eyes , nostrils , mouth and hairs , that were somewhat thin and of a golden colour . and of this last there were many ocular witnesses , as the noble person lord of bourdalone , the chief secretary to the duke of guise , and that h ehad this relation from the lord of menanton living in that house at the same time , from a certain doctor of physick , from the owner of the house , and many others . so that it is most evident that there are not only three essential , and distinct parts in man , as the gross body , consisting of earth and water , which at death returns to the earth again , the sensitive and corporeal soul , or astral spirit , consisting of fire and air , that at death wandereth in the air , or near the body , and the immortal and incorporeal soul that immediately returns to god that gave it : but also that after death they all three exist separately ; the soul in immortality , and the body in the earth , though soon consuming ; and the astral spirit that wanders in the air , and without doubt doth make these strange apparitions , motions , and bleedings ; and so we conclude this tedious discourse with the chapter . chap. xvii . of the sorce and efficacy of words or charms , whether they effect any thing at all or not , and if they do , whether it be by natural or diabolical virtue and force . there is nothing almost so common not only in the poets ( who have been the chief disseminators of many such things ) but in most of other authors , as the mention of the force of charms and incantations : and yet if we narrowly search into the bottom of the matter , there is nothing more difficult than to find out any truth of the effects of them , in matters of fact ; and therefore that we may more clearly manifest what we have proposed in this chapter , we shall first premise these few things . . those that take the effects of them to be great , as many divines , philosophers , and physicians do , suppose no efficacy in them solely , holding that quantitates rerum nullius sunt efficaciae , but that they are only signs from the devil to delude the minds of those that use them , and in the mean time that the devil doth produce the effects . but it had been well , if those that are of this opinion , had shewed us the ways and means how the devil doth operate such things , seeing he can do nothing in corporeal matter but by natural means : so that either we must confess that there is no force at all in charms , or that the effects produced are by natural means . . neither can we assent fully to those that hold , that the force of imagination can work strange things upon other bodies , distinct and separate from the body imaginant , upon which it is not denied to have power to operate very wonderful things ; and that for the reason given by the most learned lord verulam , which is this : experimenta quae vim imaginationis in corpora aliena solidè probent , pauca aut nulla prorsus sunt ; cum fascini exempla huc non faciant , quod daemonum interventu fortasse non careant . . i said not assent fully , because there are some reasons that incline me to believe the possibility of it , though there be hardly found any experiments that solidly prove it . for as the said lord verulam saith again : movendi sunt homines , ne fidem detrahant operationibus ex transmissione spirituum , & vi imaginationis , quia eventus quandoque fallit . and there are so many learned authors ( though dr. casaubon according to his scurrilous manner stiles them enthusiastical arabs ) of all sorts , that do stifly maintain the power of the imagination upon extraneous bodies , with such strength of argument , that i much stagger concerning the point ; and therefore dare not say my assent is fully to either . for learned dr. willis having ( as we conceive ) unanswerably proved that there is a twofold soul in man , and that the one which is the sensitive , is corporeal , though much approaching to the nature of spirit , how far the force of imagination , which is its instrument , may reach , or what it may work at distance , is not easy to determine . and if the soul , as helmont laboureth to prove , by the prerogative of its creation can when suscitated by strong desire and exalted phantasie operate per nutum , then it must needs follow , that it may work upon other bodies than its own , and so using words , charms , characters and images may bring to pass strange things . but if these three conclusions be certain and true , written by the pen of a most learned , though less vulgarly known author , to wit : . the soul is not only in its proper visible body , but also without it ; neither is it circumscribed in an organical body . . the soul worketh without , or beyond its proper body commonly so called . . from every body flow corporeal beams , by which the soul worketh by its presence , and giveth them energie and power of working : and these beams are not only corporeal , but of divers parts also : if these ( i say ) be certain , then doth the imagination work at distance by means of those beams , and consequently words and charms , and such like may be the means and instruments , by which the imagination ( being the principal power of the sensitive soul ) may operate strange things at distance , and so that not be vain which learned agrippa tells us . nos habitat , non tartara , sed nec sydera coeli : spiritus in nobis qui viget , illa facit . and we have before sufficiently proved , that the species of bodies are corporeal , and it is plain , that these operate upon our eyes at a vast distance , and do intersect one another in the air without confusion . and we must in all reason acknowledge that the sensitive soul , must needs be of as much purity , and energie as those that we call the sensible , or visible species of things , and then it must necessarily follow , that it by the means of the imagination may operate at a great distance , and so words and charms may from thence have power and operation . for learned agrippa that great philosopher , and master of lawful and natural magick , and not of that which is accounted diabolical ( as the wretched pen of paulus jovius hath painted him ) holds this : quod unicuique homini impressus est character divinus , cujus vigore potest pertingere ad operandum mirabilia . which if so , then many words , charms and the like , have a natural efficacy to work wonderful things , and that at a great distance also . . i cannot likewise but take notice of another caution , very pertinent to our present purpose , given us also by the said lord verulam , and in english is this : again men are to be holden back from the peril of credulity , lest here they too much rashly incline with an easy faith , because they often see the event to answer to the operations . for the cause of the success is to be referred often to the forces of the affections and imaginations in the body that is the agent , which by a certain secondary reason may act in a diverse body . as for example : if any one carry about the figure of a planet or a ring or a part of some beast , being certainly perswaded , that it will prove helpful unto him in promoting his love ; or that he may be preserved from danger or wound in battel , or in strife that he may overcome &c. it may render his wit more stirring , or may add spurs to his industry , or may cherish confidence and hold up constancie , from which perchancie he might have slided . now who is ignorant what industry and a mind tenacious of its purpose , may design and bring to pass in civil affairs ? therefore ( he concludeth ) he should err and deceive and be deceived , who should ascribe these things to the force of imagination upon the body of another , which his own imagination worketh in his own body . and therefore this may caution all that would judge aright of the force and effects of words and charms , that they may perhaps neither flow from the nature or efficacy of the words , nor from the force of the imagination of him or her that pronounceth , writeth , giveth or applieth the charm , but from the imagination and belief of the person to whom they are applied , and for whom they are intended . for it is manifest by common experience ( and we our selves have known it to be certain ) that these charms either pronounced , or written and hung about the patients neck , have produced the greatest effects , upon such as are of the weakest judgment and reason , as women , children , and ignorant and superstitious persons , who have great confidence in such vain and inefficacious trifles ; and that they seldom or never produce any effects at all , upon such as are obstinate infidels in the belief of their operations , and i fear we shall not ( or very hardly ) find any instance to make this good , that they effectively work upon such as are utterly diffident of their force or power . . it hath sometimes been a question , whether a rational physician in the curing of melancholy persons , or others in some odd diseases , ought to grant the use of characters or charms , and such ridiculous administrations ? which is decided in the affirmative , that it is lawful and necessary to use them , by that able and learned physician gregorius horstius , by eight strong and convincing arguments . and we our selves having practised the art of medicine in all its parts in the north of england , where ignorance , popery , and superstition doth much abound , and where for the most part the common people , if they chance to have any sort of the epilepsie , palsie , convulsions or the like , do presently perswade themselves that they are bewitched , fore-spoken , blasted , fairy-taken , or haunted with some evil spirit , and the like ; and if you should by plain reasons shew them , that they are deceived , and that there is no such matter , but that it is a natural disease , say what you can they shall not believe you , but account you a physician of small or no value , and whatsoever you do to them , it shall hardly do them any good at all , because of the fixedness of their depraved and prepossessed imagination . but if you indulge their fancy , and seem to concur in opinion with them , and hang any insignificant thing about their necks , assuring them that it is a most efficacious and powerful charm , you may then easily settle their imaginations , and then give them that which is proper to eradicate the cause of their disease , and so you may cure them , as we have done great numbers . here it is most manifest that the charm or appension hath no efficacy at all , and yet accidentally , it conduces to settle their fancies and confidences , which conduceth much to their cures . and from hence it comes to pass that by reason of the fixed belief of the party to whom the charm is applied , there are many helped , when the causality and efficiency is solely in the person imaginant and confident of receiving help by the means of the charm , and no efficacy at all in the charm it self , nor no diabolical concurrence , besides what obliquity may be in the minds of the actors , nor no agency in the imagination of the charmer , to produce the effect : yet because often people are cured thereby , the common people ( and sometimes the learned also ) do attribute the whole effect unto the charm , when indeed it effecteth nothing at all . and to this purpose varius doth quote a passage from galen , which is this : sunt quidam natura laeti , qui quando agrotant , si eos sanos futuros medicus confirmet , convaleseunt ; quorum spes sanitatis est causa : & medicus si animi desiderium incantatione , aut alicujus rei ad collum appensione adjuverit , citius ad valetudinem perducet . but we now come to examine if we can find any convincing examples , from authors of credit , that in words , characters and charms there is any force or efficacy ; and this we shall endeavour from the best and most punctual authors , that have come within the compass of our knowledge , or reading , and that in this order , to which we shall add some observations . . i think there are few that have been , or are students or practitioners in the art of medicine , that have not either heard , or read the writing of that most able and learned person johannes fernelius who was physician to the most christian king of france henry the second , who in that most profound piece that he writ , de abditis rerum causis , gives us as an ocular witness this relation . i have ( he saith ) seen a certain man , who by the virtue or force of words did brings various specters , or apparitions into a looking-glass , which did there so clearly express forthwith either in writing or in true images , whatsoever he commanded , that all things were readily and easily known to those that were by . . from hence we may observe , that fernelius seeing this ( as he saith ) with his eyes , cannot ( being so great a scholar , and a circumspect person ) be imagined to have been deceived , or imposed upon ; though as much as he relates might have been brought to pass by the artificial placing of the glass , and having several images and things written moved by a confederate placed in some secret corner , where the images might fitly be reflected from the glass to the sight of the by-standers , or by some other means performed by the optical science and confederacy . and it is no sure ground to introduce a demon to act the business , when artificial means may rationally solve the matter , neither was it impossible but he might mistake in the conjecture of the cause of those phenomena . . and though he seems by his preceeding discourse , to believe it to have been caused but by a league and compact betwixt the person that shewed it , and some cacodaemon : yet he bringeth no better proof for it , than the rotten authority of porphyrius and proclus , and no convincing argument that demons can perform any such strange matters . and however if they were the meer apparitions of evil spirits , it is much to be wondered that fernelius would be present at any such sinful and dangerous sights , or have such familiar conversation with any of that damned crew , seeing he there saith : quae omnes prorsus vanae & captiosae sunt artes . . if these apparitions were caused by cacodaemons , then there was no efficacy in the words at all , they were nothing but the sign of the league betwixt the evil spirit , and the person that represented them ; and then he need not have said , that they were derived into the glass vi verborum , and so this will not prove that it was effected by force of the words . but if all this that he relates , did proceed but from lawful and natural causes , as paracelsus strongly holds ( the glass being but made as that which he saw in spain , of the electrum that he mentions ) then the words might be efficacious ; and so it is a punctual instance to prove that words are operative ; which is the thing de facto , that we here seek after . . the next history to this purpose we shall take from antonius benevenius , as we find him quoted by that learned person marcellus donatus , and likewise dr. casaubon ( for i have not the book by me ) who renders it thus . a souldier had an arrow shot through the left part of his breast , so that the iron of it stuck to the very bone of the right shoulder . great endeavours were used to get it out , but to no purpose . benevenius doth shew , that it was not feasible without present death . the man seeing himself forsaken by physicians and chirurgeons , sends for a noted ariolus or conjurer : who setting his two fingers upon the wound , with some charms he used , commanded the iron to come out , which presently without any pain of the patient , came forth , and the man was presently healed : and this the doctor , who i presume had the book , saith , that benevenius saith vidimus we have seen it , which marcellus donatus saith , the author ascribed to the virtue of the words , and others to the force of imagination . . here we may observe , that this may either be brought to pass by the efficacy of the words or charms that he muttered , and then we must needs confess that charms are of great and stupendious force : or that it might be effected by the imagination of the charmer , and then we must suppose ( which the most do deny ) that the imagination of the person imaginant , hath power to operate upon ex traneous bodies , if it had power to cause the iron to come without harm forth of the wounded souldiers body , or it may be caused ( and that in most probability ) by the imagination of the party wounded being excited and roused up by the uttering of the charm , in which the patient ( in all likelihood ) had no small confidence . and so however the charm was an accidental cause , or ( as they use to say ) causa sine qua non , of the bringing forth of the iron . . another history we must borrow from the aforesaid two authors donatus and dr. casaubon , which they have transcribed forth of johannes baptista montanus , because i have not the author by me , and is this : my self with mine eyes , you may ( he saith ) believe me , have seen it : a certain man who when he had made a circle and drawn some characters about it , and uttered some words , he did call together above a hundred serpents . and further saith , that though he did murmur certain words , yet he holdeth , that the bringing of the serpents together was not performed by the force of the words , but by the power of a strong imagination , and that some by the strength of imagination , not ofwords , are said to draw forth darts , and to cure wounds . . and here we may take notice that this is a punctual and positive history , plainly declaring the matter of fact , in calling together above an hundred serpents , and this must be done either by the force of the words , or by the strength of the persons imagination , or both , unless we must admit the devil to perform it , which may vainly be supposed , but cannot be proved , by what natural means he should bring it to pass . but however the relation is very credible , montanus being a famous physician and professor at padua , and affirms it as seen with his own eyes . . to these we may add one of sufficient credit from the learned masius , as it is cited by wierus , and dr. casaubon ( which may be we have related before , but not to this purpose ) and is this : i also ( he saith ) have seen them who with words ( or charms ) could stop wild beasts , and force them to await the stroak of the dart : who also could force that domestick beastly creature , which we call a rat , as soon as seen , amazed and astonished to stand still , as it were immoveable , until not by any deceit or ambushes , but only stretching their hands , they had taken them and strangled them . this is from his own sight , and he a man of undoubted veracity . . another take from the credit of dr. casaubon who fathers it upon remigius , but confesseth that at the time of his writing the story he could not find it in remigius his book , and is this . i have seen a man ( saith he ) who from all the neighbourhood ( or confines ) would draw serpents into the fire , which was inclosed within a magical circle ; and when one of them , bigger than the rest , would not be brought in , upon repetition of the charms before used , he was forced , and so into the fire he did yield himself with the rest , and with it was compassed . . to these we shall adjoin another story written from wierus by dr. moore thus : and ( he saith ) wierus tells us this story of a charmer at saltzburg , that when in the sight of the people he had charmed all the serpents into a ditch and killed them , at last there came one huge one far bigger than the rest , that leap● upon him and winded about his waste like a girdle , and pulled him into the ditch , and so killed the charmer himself in the conclusion . and this great serpent the doctor taketh ( in his appendix ) to be a devil , or a serpent actuated and guided by him , but upon what grounds of reason i can no way understand . these are the most material passages that in our reading we can find in credible and learned authors , to prove thereby the effects of charms de facto , and we confess they are all short , and not sufficiently evidential , as such a case may justly require ; and therefore we shall here add some testimonies of good authors that do strongly affirm and aver the same . as not to stand upon the authorities of the cabalists , platonists or arabians , we find the truth of the charming of serpents avouched by paracelsus ( whose credit in this point , may be equivalent to any others ) who saith thus : but ( he saith ) answer me from whence is this , that a serpent in helvetia , algovia , or suevia , doth understand the greek idions , osy ; osya , osy , &c. when notwithstanding the greek tongue is not so common in this age , with the helvetians , algovians , or suevians , that the venenous worms should be able to learn it ? tell me ( he saith ) how , where and from what causes ; serpents do understand these words , or in what academics have they learned them , that they should forthwith at the first hearing of those words , stop their ears , with their tail turned back , lest they should be compelled to hear the words again reiterated ? for assoon as they hear them , they contrary to their nature and cunning do forthwith lie immoveable , and do pursue or hurt no man with their venemous biting , when notwithstanding otherwise they on the sudden fly from the noise of a mans going as soon as they hear it , and turn into their holes . from whence it is manifest that paracelsus knew of his own experience that the charm ( which it seems he knew ) would make serpents lie immoveable , and so that there was power and efficacy in words naturally without superstition to work and operate . also the learned person tobias tandlerus doctor of physick and publick professor at witteberge , in his smart and pithy oration de fascino & incantatione , tells us this : that tucci● a woman belonging to the temple of vesta being accused of incest , did by the help of prayer carry water in a sieve , as pliny witnesseth : lib. . c. . natur . histor. who there with many examples , doth extol the efficacy of words . and further saith : they are found that stay wild beasts with words , that they efcape not the throwing of the dart . and those that render rats being seen in any place , stupid with secret murmuring , that they may be taken with the hand and strangled . augerius ferrerius , whom thuanus calls medicus doctissimus , in his treating of homerical medication , after he hath quoted galen's recantation from trallianus , and divers arguments and examples to prove the efficacy of words , charms and characters from him , from aetius and others , he concludeth thus : quorum experientiam cum ob oculos positam , & tot illustrium virorum authoritate confirmata videris , quid facies ? nam iis quae sensibus exposita sunt contravenire , sani hominis non est : doctorum vero experimenta infirmare , temerarium . lastly , for authorities sake we shall add the opinion of sagacious helmont , who writ a book by him styled , in verbis , herbis , & lapidibus est magna virtus ; and of the efficacy of words saith only thus much : de magna virtute verborum quaedam ingenuè dixi , quae magis admiror quam applico . by which it is manifest that though helmont did not make use of words or charms , yet knowing the efficacy of them he could not but admire them . these authorities joyned with the examples may suffice to convince any rational man that at some times and places , and by some persons , the using of charms have produced strange effects : and therefore taking the matter of fact to be a truth , we should come to examine the cause of these effects ; but first it will be necessary to premise some cautions and necessary considerations , which we shall pursue in this order . . we are to consider the intricacy and difficulty of this point , which hath exercised the wits of the learned in all ages , and forced pliny to say : maximae quaestionis , & semper incertae est , valeantne aliquid verba & incantamenta carminum . and again more particularly : varia circa haec opinio , ex ingenio cujusque vel casu , mulceri alloquio foras : quippe ubi etiam serpentes extrahi cantu cogique in poenas , verum falsumne sit , vita non decreverit . it seems by pliny that learned men of old have been very much divided in their opinions about this matter , insomuch that he dares not take upon him to decide it , but leaves it free to every man to believe as they shall see cause . and therefore we ought not to be condemned , if we do not absolutely decide it neither , it is enough if we bring so much light to the matter that it may be better understood , though not absolutely determined , in magnis voluisse sat est . . again we are to note that some authors of great credit and learning do hold these things to be but meer aniles fabulae , of which opinion ( it seems ) aristotle , and galen were , though trallianus doth affirm ( though some say falsly ) that he made a retractation of that opinion , and this was the judgment of the learned spaniard valesius , who in his book , de sacra philosophia , hath taken great pains to perswade men , though he deny not supernatural operations by devils and spirits , that inchanting by magical words are impossible , and whatsoever is alledged by any ancient or late writer to that purpose , he doth reject as meerly fabulous . but upon as good grounds may any one reject this his single opinion as fabulous , because there are a whole cloud of witnesses against him , of as great credit and authority as himself , and experience every day will make it manifest , that great effects do follow from the appension of charms and characters , not determining here whether they cause those effects causally as efficients , or but meerly accidentally and occasionally , and therefore in this point dr. casaubon saith well : as for valesius opinion ( he saith ) though a learned man , and for ought i know pious and wise ; yet it is no wonder to me , that any one man , though pious and learned , should fall into an opinion very paradoxical and contrary to most other mens belief , especially in a thing of this nature , which most depends of experience . . notwithstanding all this , for the most part all charms , spells and characters are inefficacious , fallacious , superstitious and groundless , and hardly fit for an honest and wise man to use , except only to settle the imaginations of patients , that they may more readily and hopefully take those things that may effectually cure them . i say for the most part , not alwayes , because i grant that they do sometimes either efficiently or accidentally produce real effects . but that they are sometimes fallacious is manifest in the charmer of saltzburg , who though with his charms he could prevail against the little serpents , yet that great one that came prevailed against him , and threw him into the ditch and killed him . and how vain it is to put any confidence in these idle trifles , and how fallacious and ineffectual and destructive they are , may appear by two deplorable examples . amatus lusitanus a learned and experienced physician , and a man of great repute and veracity doth relate this : that in the end of the spring , the summer coming on , two young men did go from ancona to the city auximum , and by the way , the one of them turning aside to make water , found a viper in an hole at the bottom of a tree , with a great deal of rejoicing , but with an unhappy success . he did contend with his companion , that he could take the viper with his hand , without any hurt , and did brag that with the murmuring of certain words , he could make all serpents obey him , lying still as stupid . the other did laugh him to scorn . at last they come to a wager . but the viper more audacious than was right , remained always truculent and unaltered . at last when he stretched forth his hand to take her , it being stirred up with a mad and venemous fury , lifting up the neck did bite him in the finger , which beginning to pain him , he quickly put his finger to his mouth perhaps to suck forth the blood , but within a small while the unhappy young-man died by his own fault , neither did medical helps yield him any succour , but he might have escaped , if he had not put the poyson of the serpent to his mouth . and this wofull example may be a sufficient warning to all that they be not too hasty to put confidence in these fallacious trifles . another story we shall give of our own knowledge , and is this . i had dismembred a pretty young-mans leg by reason of a gangrene , his name robert taylor , a good scholar , and had been a clerk to a justice of peace , and about three weeks after when the stump was near healed , i being gone from home , his mother lying in the same room with him , but having gotten too much drink , he calling upon her to help him to the close-stool , but she not hearing , he scrambled up himself as well as he could , but hit the end of the stump that was not quite closed , whereby the arteries were opened , and a great hemorrhage followed . and there being an honest simple man that owed the house where he lay , having a vain confidence that with a charm he said he had , he could undoubtedly stay the bleeding , and therefore would not suffer them to call up my man to stay the flux until day ; which continuing so long , the vain and fruitless charm prevailing nothing , though my man when he came did stop it , yet had he lost so much blood that he died the next day ; and this may serve for a sufficient caution against vain confidence in charms . . further we are to consider , that there are many notorious impostures , frauds and cheats committed upon the poor ignorant , credulous and silly common people , while some make the people believe that their diseases are inflicted by such and such saints , and therefore they must use such and such strange lustrations , suffumigations and other vain superstitious rites and ceremonies . others pretend to drive away evil spirits by exorcisms and conjurations , and others to cure all diseases ( in a manner ) with words , charms , characters , amulets , and the like , when the most of these pretenders are meer ignorant knaves and impostors , that do nothing but cheat the too credulous people of their money , and defame and dishonour the most noble art of medicine , of which we have known divers sorts , some of which we have mentioned before in this treatise . to such as these that ancient author ( supposed by some to be hippocrates ) de morbo sacro , doth give sufficient reproof , and of whom he saith thus : ac mihi certè qui primi hunc morbum ad deos retulerunt tales esse videntur , quales sunt magi , expiatores , circulatores , ac arrogantes ostentatores , qui se valde pios esse plurimumque scire simulant . a most large catalogue of these kind of pestiferous impostors , and many others , you have at full and to the life painted forth by paracelsus in his preface to his less chirurgery , where he hath sufficiently stigmatized them with all those wicked marks and brands that justly belong unto them . the same also is fully performed by learned langius in his epistles , to whom i referr the readers . . we are to consider that though we should grant that words or charms had in them no energie , nor efficiency at all , by any natural power , and that the devils power doth not concur to make them operative ; yet ( as we have partly shewed before ) they are of singular use and benefit to a learned physician , whereby he may settle the fancies of his patients , to cause them more chearfully and confidently to commit them to his hands , and to take what he shall order and prescribe them , and this manner of their use is no way to be dispraised or condemned , and we leave it as excepted forth of the dispute we have in hand . there are chiefly three opinions , amongst those that grant the truth of the matter of fact , concerning the proper cause of these effects produced by words . . of which the first sort are those that hold there is no efficiency at all in the words themselves , which are nothing but the sign of the league and compact betwixt the charmer and the devil , and that whatsoever is brought to pass is only effected by the devils power , and of this opinion are the greatest part of the learned . . are those that hold that the words or charms are but means to heighten , the imagination , and that it is the strength of the exalted imagination only that produceth those things that seem to be effected by those words or charms , and of this opinion was avicen and many of the arabians , ferrerius , montanus and many others . . there are those that hold that there is a natural efficiency in words and characters rightly fitted and conjoined together in proper and agreeable constellations , and of this opinion were johannes ludovicus de la cerda , johannes branus camisius lusitanus , paracelsus , galeottus martius , henricus cornelius agrippa , and many others ; and of these we shall speak in order . . the first opinion doth takeup a false supposition for its ground , to wit that the devil doth make a visible and corporeal league with the charmer , by virtue of which compact the effects are produced ; and if this compact be not explicite , yet it may be implicite , and so the devil operateth the effects , thereby to draw the charmer into his league and service : but we have before sufficiently proved the nullity of any such covenant , and shewed plainly that it is a false , impious and diabolical tenent , and that there is not , nor can be any other league betwixt the devil and wicked men , but what it spiritual , internal and mental , and therefore that the devil doth not bring those effects to pass , by pretence of a league , that hath no being or existence . . we have proved by the unanimous consent of all the whole army of the learned , that the devil can work no alteration or change in natural bodies , but by the applying of fit agents to agreeable patients ; but what agent could the devil have applied to make the iron that stuck in the souldiers shoulder-bone related by benevenius , to come forth without pain ? surely none at all . for where an agent in nature is awanting to produce an effect , there the devil must needs also be lame , and can effect nothing ; and if either the words had a sufficient natural power to cause the iron to come forth , or the souldiers imagination exalted by confidence in the charm and charmer , then the devils help is in vain implored , or he brought in to be an actor of that he hath no power at all to perform , and there was no other natural agent applied , and therefore it must of necessity be one of the two that produced the effect , and not a demon. . it cannot in any reason be imagined that the devil , that for the space of above five thousand years hath been the bitter and inveterate enemy to the health of man both in soul and body , should now be become a physician & an healer . we read that god sent forth evil angels amongst the people , but he sent forth his word and they were healed . but it is manifest that the evil angels since their fall , are ordained of god to be the instruments and organs for the executing of his wrath , and the good angels are his ministring spirits for the good of his people both in souls and bodies : and therefore that the devil should be the author , or instrument of curing any disease at all , were to make him to act contrary to that end for which god hath ordained him , for he is the destroyer , that is ordained to destroy , but not to heal . . but we shall take another argument or two from the learned pen of henricus brucaeus in his epistle to thomas erastus , where about this point he saith this : what is that ( he saith ) that the most of the grecian physicians were ignorant of demons ; or that it should be agreeable to truth , that they have not judged that demons had any power either in inflicting or taking away any diseases ? for that sentence of hippocrates , that there is somewhat that is divine in diseases , galen doth shew in his comment how it is to be understood , and hippocrates himself in that treatise of the falling-sickness doth sufficiently open it . notwithstanding these chief men being physicians and philosophers , by whom the power of natural things and words was principally looked into ; they were more willing to assent to things that were evidently apparent , than take away the force of incantation by it self . by it self ( he saith ) because they have had no remembrance of demons , from whom the causes of such effects , which follow incantations , do seem only they can possibly be derived . . before he argueth thus : but the curation of diseases , which are performed by conjurations and imprecations , he ascribeth unto the devil . notwithstanding ( he saith ) some things do move a scruple to me , because that some things of them do seem to be of that kind , which cannot at all be referred to demons , in which no league or compact doth seem to interceed . for leagues or compacts seem to be contracted , for that also those things comprehended are to be performed to those that covenant , that by that means those that covenant with him , may be withdrawn from the worship of the true god , or that some may be confirmed in their impiety . which causes in men to whom the true god is utterly unknown , have no place ; for neither are they to be withdrawn from the true god , whom they altogether ignore , or to be confirmed in impiety , when they have been brought up in the worship of idols from their tender years . for ( he saith ) aloisius cadamustus in the chap. of the indian navigations relateth , that serpents seeking to destroy sheep in the kingdom of senega , which is given to idolatrous worship , they will on the night aim by heaps at the sheep-folds , from whence they are driven away with certain conceived words , and this reason is not unknown to many others . and that trallianus where he treateth of the stone , acknowledgeth the force of incantations in healing of diseases , and he witnesseth that galen himself , taught by experience , did come over to this opinion . for though galen before ( as we have shewed ) did account charms but as aniles fabulae , yet this author trallianus doth quote a piece of galens , wherein he maketh a retractation of that opinion , and it standeth with good reason that it might be so , trallianus living near his time , and so might ( notwithstanding what guitterrius bawleth to the contrary ) have that part of his writing that since might be lost ; for i remember paracelsus somewhere saith that in his travels he found the works of galen , far more genuine and incorrupt than those that were published and extant . . a further reason this author gives us thus : furthermore ( he saith ) that it is not impious to frame to cure a disease with conceived words , and cannot be perswaded to believe it , especially seeing that those diseases that are caused by magick , are only to be cured by magick . but ( he saith ) i confess that compacts with demons are not to be entred into , but that compacts being entred into with others , should pass to another , and should bind with the same impiety , that is not agreeable to truth , seeing that the consent of those that make the league , doth effect and confirm the compacts . which if it be ( he saith ) far absent from us ( that is a compact ) and in the use of conceived words , by which the malady is taken away , there be contained nothing that is impious , and that we implore the divine assistance ; i do not see ( he saith ) any thing hurtful to religion , nor unbeseeming a good and pious man. for as if things that are salutiferous to mankind , should come from men that were atheists , we should imbrace them , not respecting the authors : so if ( he saith ) things that are profitable should be shewed of a demon , i should not think they were to be rejected . . lastly he saith : why may we not also refer effects in the sanation of diseases , which do accompany the enunciation or description of conceived words , to those we call good or guardian angels ? why should we not judge that these would be as ready to ease and help , as others to hurt , especially in diseases , where we are destitute of natural helps ? and this opinion ( he saith ) constantinus magnus did approve , codicis lib. . tit . ● . leg . . the science of them ( he saith ) is to be punished , who being skilled in magical arts are discovered either to endeavour the impairing the health of men , or the drawing of chast minds to lust : but for seeking remedies to humane bodies , they ought not to be punished . but perhaps thon wilt say , that words are in vain muttered forth , unless a compact do interceed . but that which happened ( he saith ) at lipsick some twelve or fifteen years since , doth refell this opinion , where a little wench , that by reason of her age did not know what she did , while she imitated the whole action of her nurse , which she had often seen her use , and therewith stirred up tempests ; herewith the little wench raised up such thunders and lightenings , by which a village , not far from the city was burned : as ( he saith ) d. nenius told him , and was a thing known to innumerable citizens . for the wench being brought to the court , it was debated whether by law she could be punished , but it was decided by the opinions of the lawyers , that she could not be punished , seeing that by reason of her young age , she was altogether ignorant of what she did . . we cannot also but remember here some notable passages of paracelsus where he is speaking of the power of faith and strong confidence , meerly considered as a nude and natural power : and affirming its great force and operation to effect strange things , he saith : but truly we cannot deny , but that spirits do commix themselves with such a faith , in celebrated feasts , and the like , as though they had performed those things . but not at all they , but faith only doth these things : as if a man had honey , and did not know from whence it came , nor what kind of creature did make it , and the beetle should brag that she had made it . so the devils though they perform nothing at all , but the effects are meerly produced by the power of a natural or miraculous faith , yet they glory as though they had done them ( in all things being liars and deceivers ) and therefore do they what they can to confirm and raise up ceremonies and superstitions ; from which commotions faith is brought forth , and faith worketh those strange effects , and therefore by reason of the superstition used , the devils would make men believe that they are authors of those strange effects , which are onely wrought by the power of an humane faith , that they might rob god of his glory and have it ascribed unto themselves . and therefore no persons do the devils more service than those that ascribe those works unto them that are wrought by natural power and the strength of humane faith . from whence he concludeth thus : eodem modo fides est in homine , ut laqueus quo strangulatur fur , ad multa utilis sit . ea sides facit , ut fiat . si sides etiam in filum lineum est , similiter fit . interim tamen hoc nec diabolus facit , nec fur , nec laqueus , nec carnifex : sed adulterina tua fides , quam non impendis ut debebas . having sufficiently ( we suppose ) proved that in the producing the effects by words or charms , the devil doth operate nothing at all in them , but only as a lying deceiver and impostor , laboureth to have the honour of those effects ascribed unto him ; we shall now come to the second , and that is those that hold that the effects are solely produced by the force of the imagination and faith of the charmer , and so that imagination doth work further than the proper body of the imaginant , upon other extraneous bodies , and that the words or characters avail nothing , but the fortifying and exalting of the faith of the operator , to prove which are brought these arguments . . when the disciples asked our saviour , why they could not cast forth the devil out of the child that was lunatick , and sore vexed , and oft fell into the fire , and into the water , he told them ; because of their unbelief , and said : for verily i say unto you , if ye have faith as a grain of mustard seed , ye shall say unto this mountain , remove hence to yonder place , and it shall remove , and nothing shall be impossible unto you . upon which place learned beza gives us this note : non fidem illam generalem & historicam intelligit : nec etiam fidem justificantem . sed illam demum specialem , & quibusdam christianis particularem , quâ animus quodam spiritus sancti impulsu ad res mirandas perficiendas impellitur , & ista vocatur fides miraculorum . and against diffidence our saviour orders the remedy of fasting and prayer . but this was a power given by christ unto them , which they ( it seems ) had lost , and are here taught to resuscitate it by prayer and fasting . others take it to be a natural power of faith or strength of imagination in all men , which they may stir up by fasting and prayer , therewith to operate that which is good , but being suscitated by the means of images , pictures , superstitious ceremonies , and the like , and so may effect either good or bad ; but this later opinion we reject as unsound , and contrary to the scriptures , and so the argument doth prove very little . . helmont holdeth , that every man , in respect that they have been partakers of the image of god , hath power to create certain entities , by the power of imagination , and that these conceived ideas do cloath themselves with a body in the shape of the image fabricated in the imagination , and it is by these that those strange things are effected , that are falsly attributed to demons . and that man solely hath this power . which ( if his argument be well grounded ) doth prove plainly , that these strange effects are brought to pass by the sole power of the phantasie of the person imaginant , or using the charms , and neither by the power of the devil nor of the charms . . the argument to prove these things by , that they are brought to pass by the strength of imagination , used by cornelius agrippa , is this : non mediocri experientia ( ait ) comprobatum est , insitam à natura homini , quandam dominandi , & ligandi vim . and that there is an active terror in man , ( if it be rightly resuscitated in him , and that he know how to direct and make use of it ) impressed in him by the creator , which is as it were a terrifical character and signacle of god instamped upon man , by which all creatures do fear , and reverence man , as the image of his creator , and as by the law of creation , to be lord , and to bear rule over them all . and here i cannot but mention that lepid ( though tedious & ludicrous ) tale that dr. casaubon gives us of an horse-rider called john young , that could tame the most fierce bulls and unruly horses , as also by pipeing to make the most couragious and fierce mastiff to lie close down and to be quiet , by the force of his imagination and charms . and this john youngs philosophy was agreeable to this of agrippa's , to wit , that all creatures were made by god , for the use of man and to be subject unto him ; and that if men did use their power rightly , any man might do what he did . fides sit apud anthorem . . avicenna , algazel , alkindus , marsilius ficinus , jacobus de forluio , pomponatius paracelsus and others , do sometimes hold that the soul ( the sensitive and corporeal it must be understood ) not by a nude apprehension , or meer impery , but by the emission of spirits ( or corporeal beams , as we have shewed before ) do work upon external bodies , and so move and alter them . sometimes they hold , that the whole soul ( sensitive must be meant ) doth go quite forth of the body , and wander into far distant places , and there not only see what things are done , but also to act something it self . and to this opinion ( only meaning of the immortal , and immaterial soul ) dr. moore and mr. glanvil do seem to agree , namely that the soul may for a time depart forth of its body , and return again . and to prove this the argument of avicen is this : superior things ( he saith ) have dominion over the inferior , and the intelligences do rule and change corporeal things . and that the soul is a spiritual and separable substance . and therefore after the same manner , may act in corporeal things , and change them as may be seen at large , with responsions in the book of fienus . now we come to the third and last opinion of those that positively hold , that there is a force in words and characters ( if rightly framed ) to effect strange things withal , and this is as strongly denied by many . therefore we shall only offer the most convincing arguments , that we meet withal , and leave it to the censure of others , and that in this order . but before we enter upon the positive arguments , we think it fit , lest we be mistaken ( though in part we may have touched some ofthem before ) to lay down some few cautions and considerations , which we shall do in this manner . . it is to be taken for a certain truth , that the greatest part of those pretended charms and characters that are in this our age used by ignorant , superstitious , and cheating impostors ; are utterly false , and of no power or efficacy at all . and this was understood by our learned countreyman roger bacon , who tells us thus much . for without all doubt ( he saith ) all of this sort now a days are false , or doubtful or irrational , and therefore not at all to be trusted unto . and to this doth paracelsus fully agree , saying : all characters are not to be trusted to , or any confidence to be placed in them , nor in like manner in words . for the nigromancers and poets , being very laboriously imployed about them , have filled all books with comments proceeding forth of their brains , wanting all truth and foundation , of which some thousands are not worth one deaf nut . . yet for all this we are to consider , that all of them are not totally to be rejected , for bacon tells us : that there are certain deprecations of ancient times instituted of men , or rather ordained of god and good angels , that are both true and efficacious ; and such like as these may retain their first virtue . as in some countreys ( he saith ) yet some certain prayers are made upon red hot iron , and upon the water of the flood , and likewise upon other things , by which the innocent are tried , and the guilty condemned . and this was the trial that by the saxons ( when used in england ) was called drdeall . therefore paracelsus saith thus : repeto ergo , characteribus & verbis non omnibus fidendum esse , sed eligenda & retinenda , quae recta , genuina , ex fundamento veritatis deprompta , ac multoties probata sint , which is counsel good , sound and profitable . and somewhere he tells us that even those true and genuine characters and gamahuis that were rightly fabricated under due constellations , and were in old time efficacious , may have now lost their virtue because the configurations of the heavens are altered . . many of these strange characters or words were not by wise men inserted into their works , that thereby any strange things might be wrought by them , but were invented to conceal those grand secrets that they would not have to be made known unto the unworthy . and therefore bacon gives us this profound and honest counsel : so therefore ( he saith ) there are very many things concealed in the books of the philosophers , by sundry ways : in which a wise man ought to have this prudence , that he pass by the charms and characters , and make trial of the work of nature and art : and so he shall see , as well animate things , as inanimate , to concur together , by reason of the conformity of nature , not because of the virtue of the charm or character . and so many secrets both of nature and art are of the unlearned , esteemed to be magical . and magicians do foolishly confide in charms and characters , judging virtue to be in them , and because of their vain confidence in them , they forsake the work of nature and art , by reason of the error of charms and characters . and so both these sort of men are deprived of the benefit of wisdom , their own foolishness so compelling them . . the same most learned countryman of ours roger bacon , doth further give us this advice saying : but those things that are contained in the books of magicians ought by right to be banished , although they have in them something of truth : because they are mixed with falsities , that it cannot be discerned betwixt that which is true , and that which is false . and also impostors and ignorant persons have feigned and forged divers writings under the names of ancient wise men , thereby to allure the curious , and to deceive the unwary , which with great care and consideration we ought to eschew . to the same purpose paracelsus doth caution us in this point . cuilibet ergo promptum sit , characteres & verba quaevis discernere posse . . but for all this ( as we have often intimated before ) charms and characters though in themselves of none effect , may conduce to heighten the fancy and confidence of a patient , and render him more willing to take those things that may cure . and to this purpose , the forementioned author roger bacon , from constantine the physician tells us thus much : but it is to be considered , that a skilful physician , or any other , that would excite and stir up the mind , may profitably make use of charms and characters though feigned , not because the characters or charms themselves do operate any thing , but that the medicine may be received with more desire and devotion , and that the mind of the patient may be stirred up , and may confide more freely , and may hope and rejoice ; because the soul being excitated , can renew many things in its proper body , so that from infirmity it may be restored to health by joy and confidence . if therefore ( he saith ) a physician to magnific his work , that the patient may be raised up to hope and confidence , shall do any thing of this nature , not for fraud , but because of this , that he may confide , that he may be healed , it is not to be condemned . we brought this authority to confirm what we had asserted before ; and that these things are wonderfully prevalent , we have before shewed examples . . there are some , that to prove that words and characters have a natural efficacy ▪ do alledge some passages of scripture , which we shall propose as very probable , but not as necessarily convincing , and the first is this : and they shall put my name upon the children of israel , and i will bless them . which some understand that the name jehovah which they call tetragrammaton , was worn upon them , and that thereby they were blessed , and from thence they suppose that hebrew names , especially that , are very efficacious and powerful . another is : the man cloathed in linnen , that had the ink-horn by his side , is commanded to set a mark , or ( as some read it ) a tau upon those that mourned . this is the name of a letter the last in the alphabet , and hath in the old books of the hebrews ( as schindlerus tells us ) the figure of a cross , and such like the samaritans use to this day . from whence by tau , some in ezekiel do understand the figure of the cross of christ. . but to explicate what is meant by charms and characters , we are to note that it is not to be understood of those words that are by humane institution significant according to the imposition of men , nor of any sort of charms or characters , but of such , as by wise men are duly fitted and joined together , in and under a right and favourable constellation , for it is from the influence of the stars ( as we have proved before ) that words , charms , images and characters do receive their energie and virtue . and to this purpose is the true rendition of the words in the psalm . which hearkeneth not to the voice of those that mutter , the conjunction of the learned joyner . that is , that the serpent doth not hearken unto , or obey the charms that are framed or joined together by the learned joiner or framer of charms . so that there is a great learning required to frame and compose charms rightly that they may be efficacious . for paracelsus witnesseth that serpents once hearing an efficacious charm do forthwith stop their ears , lest they should hear the words repeated again . of both these sorts the learned roger-bacon doth tell us this : of characters therefore according to the first manner , it is so to be judged as we have shewed in common speech : but of sigills and characters of the second manner , unless they be made in elected seasons , they are known to have no efficacy at all . and therefore he that doth practise them , as they are described in books , not respecting but only the figure that the exemplar doth represent , is judged of every wise man to do nothing . but those which know to perform their work in fit constellations according to the face of the heavens ; those may not only dispose characters but all their works , both of art and nature , according to the virtue of the stars . but because it is a difficult thing to understand the certainty of celestials in these things , therefore in these things there is much error with many , and there are few that understand to order any thing profitably and truly . and to this purpose paracelsus tells us : certain chirurgical arts invented of the first improvers of astronomy , by which admirable things were ( by an ethereal virtue ) performed . but these after the decease of the ancient magicians , were so lost , were as scarce any footsteps do now remain . but it was the art of celestial impressions , that they might draw down , the influent action , into some corporeal substance . the thing is plain by example . the seed of a rose doth obtain the virtue and nature of a rose , yet for all that it is not a rose , but when being put into the earth , it doth sprout , then at the last it produceth a rose . by the same reason , there are certain celestial virtues and actions in being , which being sown into gemms , which were called of the ancient magicians , peantides and gamahii ( otherwise gemmae huyae ) from whence they have afterwards sprung up , no otherwise than seed , which doth fall from the tree , and doth regerminate . this was that astronomie of the ancient aegyptians and persians , by which they did adorn gemms with celestial virtues . neither are these things forthwith to be reputed impossible : for if we believe , that the heaven doth send the plague and other diseases upon us , why may we not hope , that the benignity of its virtues may be communicated to us also ? in like manner if the heaven doth act upon the bodies of men , why may we not think that they may wrest their darts into stones ? many are touched with such like celestial darts which a magician who hath skill of the firmament , may easily ( if they be noxious ) shun : or if they be benign shall , by putting some body , communicate it to that body , that now that body may fully obtain into it self the virtue of that dart or influence . from whence stones are found amongst the aegyptians , which being born do cause diseases : but again there are others , that do throughly make sound those diseases . so ( he saith ) we have seen gemm●s huy● , that is peantides , wherein the sign of the sagittary was insculped against weapons , which were prevalent against wounds made with swords . also we have known ( he saith ) that magicians have rendered stones efficacious to cure feavers : nor only to have made them strong to cure diseases , but also wounds , and their symptoms , to wit , the haemorrhage , the sinonia ( or sinew-water ) convulsions , and the epilepsie . but as in that age the use of these was frequent , and the authority great ; so by little and little the sophistications of false philosophers being increased , they have come into desuetude and contempt , and other childish things have been substituted in their places . but these stones ( because now the site and influx of the heavens are plainly otherwise than they were in times past ) are no more so efficacious as they were then , therefore it is convenient that they be prepared anew . the art magick , because it was more secret , nor known to vulgar philosophers , both because it did ingenerate wonderful virtues , not only to stones , but also to such like words , begun to be called the prestigious art by an odious term . for men being unskilful of these things , who notwithstanding did usurp the title of the art unto themselves , addicted themselves unto artificious operations , crosses and exorcisms : from thence the vulgar , being unskilful of the magical art , have begun to attribute this virtue to exorcisms , characters , short prayers , signacles , crosses , and to other frivolous things . but the matter ( he saith ) is quite otherwise : for the constellation under which the stones and words are prepared , doth induce the virtues , not exorcisms . and being entred upon this particular , we shall add some things to this more fully , as first this from the great georgius phaedro , who saith , after he had shewed the great virtue of some roots and herbs in curing wounds and ulcers : but a characteristical cure is that , which exerciseth its natural power by words pronounced , written or ingraven , by the qualities celestial and various influences of the stars , being friendly to our bodies . and to this doth fully agree , what is written by trallianus at large and augerius ferrerius in his chapter de homerica medicatione , whither i referr the reader , and conclude this explication with that sentence of paracelsus : praeterea syderibus nota sunt omnia , quae in natura existunt . unde ( inquit ) sapiens dominabitur astris , is sapiens , qui virtutes illas ad sui obedientiam cogere potest . . what is here fully explicated as also what we have formerly in this treatise proved both by reasons , authorities and examples doth sufficiently manifest the great power of celestial bodies upon inferior matter , and that according to the aptitude and agreeableness of the matter prepared , and the configuration of the heavens at the time elected , the powerful influence of the stars and planets is received into the subject , according to the purpose it was intended for . so that from hence it will clearly follow , that if fit and agreeable words or charactes be framed and joined together , when the heavens are in a convenient site and configuration for the purpose intended , those words and characters will receive a most powerful virtue , for the purpose intended , and will effectually operate to those ends by a just , lawful and natural agency , without any concurrence of diabolical power , superstition or ceremonies , and this is that which was laboured to be proved . . thomas bartholinus that most learned . physician , and experienced anatomist ( though his credit be laboured to be eclipsed by dr. casaubon , who is always more ready to ascribe power unto devils , the worst of gods creatures , than either to god or nature ) doth ( touching this point ) asserts this : notwithstanding ( he saith ) that words framed or shut up in a certain rhythme , may without any superstition work some such like thing as the curing of the epilepsie . for first , the air is altered by the various prolation of words , as well that air , which doth enter into the little pores of the vessels ending in the skin by transpiration , as that which is carried into the ears , nostrils , and lungs . . the state being different of the words uttered , doth impress a different force , which the unlike constitution of the rough artery ; and of the rest of the instruments of speech , whether that state be hot or cold , it impresseth a virtue , which doth either acuate or make grave . . the breath is heated by the various prolation of words ; which either alone , or bound up in the rhythme doth califie cold things , and discusseth flatulencies . and these may have a great diversity in operation , according as the air and breath , and the several kinds of atomes in them , may be ordered in their site ; motion , and contexture , so that thereby the various effects may be produced , without cacodemons , or vain superstition . . and if we consider it seriously there is something more than ordinary in this place of scripture . and it came to pass , that when the evil spirit from god was upon saul , that david took an harp , and played with his hand : so saul was refreshed , and was well , and the evil spirit departed from him . upon which learned tremellius gives us this note : that evil spirit , that is , those phantastical pangs , or that furious rage , which did proceed from that evil spirit ; did cease . so that it is manifest that it was the natural efficacy of the melodious sound made by davids playing upon the harp , whereby the atomes of the air were put into such a motion , site and contexture that thereby they became repugnant and antipathetical to those contrary atomes , that were by the means of the evil spirit stirred up in the sensitive soul of saul , by which he was terrified or tormented , and by overcoming them ▪ and dissipating of them , he came to be refreshed , and for a time those effects wrought by that evil spirit ceased . so that the argument lies plain thus : if the melody of tunes or sounds modulated upon an harp , have power to refresh the mind , and to cause the rage of an evil spirit to cease ; then may words rightly framed in agreeable rhythmes , which are but modulated tunes or sounds , ease sick persons , and remove diseases : but the former is true by the testimony of this scripture , and so also is the later . neither is the objection of hieronymus jordanus against this of any force at all , where he saith that the reason of sweet harmony , and magical words , are very far different . but it had been suitable for him to have shewed us , wherein that difference doth lye , and not to have put it off with such a pittiful shuffle , as that it is obvious to tyronists . this is ( indeed ) a shift used by many , that when they are not able to solve the argument , they put it off with some impertinent diversion , or passe by it with some ironical sarcasm . but i must tell him , that tunes and sounds , that are framed by art in the best ways that can be devised , thereby by modulating of the air , to cause it to have several effects upon the auditory organs , differ not at all from right framed charms and characters , that by disposing the atomes of the air several ways , do produce various effects ; i say there is no difference , except that constellated words may be more efficacious than musick ▪ because they are by a most curious and secret art , not only composed and joined together , but also are prepared at such chosen and fit times , that the heavens may more powerfully infuse their virtues and influences into them , which is not observed in the composition of tunes . . there is no one thing ( if true , and that kercherus and others have not told us abominable lies ) that hath more induced me to believe that there is some natural virtue in words and charms composed in a right way or rhythme , than because those that are stung , or bitten with the tarantula or phalangium , are cured with musick , and that not with any sort of musick , but with certain proper and peculiar tunes , which are diversified according to the colour of the tarantula that gave the venemous prick or bite , and so by dancing they sweat forth the poison . and kercherus further tells us not only that those that are stung with the tarantula are cured with musick , but that the tarantula's themselves with dance , when those tunes are modulated that are proportionable and agreeable to their humors . now if tunes modulated in proportionable and sympathizing ways agreeable to the humours , do cure those that are stung , then much more may words and charms rightly composed and joined together , and that in a due selected time under a powerful constellation , produce such effects as to cure diseases , and move animals to divers and various motions ; for betwixt the prolation of words putting the atomes of the air into a fit motion , site , figure , and contexture suitable to perform the end intended , and the vibrating and various figuring the air in its motion by musical tunes , there is no difference at all in respect of the material or efficient cause , and so either of them may produce like effects . . there is also an experiment that hath been sufficiently tryed and attested , which doth much induce me to believe that there is efficacy in words and charms above their significancy by imposition and institution , and that is this . they take two lutes rightly stringed and laid upon a long table , and then they lay a light straw , chaff , or feather upon the unison string of the one , and then they strike , or move the unison string of the other lute , that lieth at the other end of the table , by which motion of the unison-string at the one end of the table , the straw , chaff or feather upon the unison-string of the lute at the other end of the table ( though it be of the longest sort ) will by the vibration of the air be moved ; or struck off , and yet it will not do it , if the straw be laid upon any other string , and then the unison of the other lute moved : by which it is manifest that the striking or moving the unison-string of the one lute doth so figurate and dispose the atomes of the air , that they are fit and apt to move the unison-string of the other lute , and so to make the straw fall off , as being of an agreeable mood and tempet for the susception of the motion , which the rest of the other strings ( being of different degrees and nature ) are not : for the maxime is true , quicquid recipitur , recipitur ad modum recipientis . and this being so , it must needs be also granted that words and rhythms fitly joined and composed , being pronounced do put the atomes of the air into such a site , motion , figure , and contexture ; that may at a distance operate upon the subject for which they are so fitted , and produce such effects , as they were composed and intended for : especially being framed under powerful and suitable constellations , from whence they receive their greatest force . . the chiefest objection that is usually brought against the natural agency of fitly composed words or rhythms is a maxim of the schools , ill understood and worse applied , which is this : quantitates rerum , nullius sunt efficaciae : unto which we shall render these responsions . . if quantity be taken mathematically , and abstractly , then it is true , that it is of no efficacy or operation , because it is then only ens rationis , and doth only exist in the intellect , and so can operate nothing ad extra . but if it be taken concretely , physically ; and as materiate , than it is of force , and very operative , as two pound quantity of lend will weigh down one pound of the same lead , and two ounces quantity of the same gunpowder , will carry a bullet of the same quantity further , and more forceably , than one ounce of the same will do : and one scruple of white hellebor may be taken , when a drachm will kill , and a fire of a yard diameter will warm a man at a greater distance than a fire but of one foot diameter . . figures , characters , words or speech are ( indeed ) properly no quantities : for figures and characters are only delineations and circumscriptions of some kind ofmatter , and are all , whether natural or artificial , properly contained under quality , and denoting what figure or form the thing is of . figure therefore properly is attributed to artificial things , as to a circle , a square , a triangle , and the like ; and form to animate things , as to a man , an horse , an oxe , and the like : and so characters whether ingraven in metals , gemms , stones , clay , plaister or wood , or written upon parchment , paper , or the like , of what figure or form soever they be , are but qualities , and do qualifie the matter according to the form and figure impressed in the subject matter , which being artificially done , the matter is the patient , the figure or character is the exemplar cause , and the force that maketh the impression is the efficient cause , and that these as qualities have some efficacy , no rational man can deny . . but to make it more clearly manifest , let us suppose three various figures that are isoperimetral , as a circle , a plain square , and an equilateral triangle : though they be all of equal circumference , yet shall the circle contain more than either the square , or the triangle ; and therefore learned ramus doth lay down this rule . circulus è planis isoperimetris inaequalibus est maximus . but when the question is asked , what is the cause , why a circle of figures of equal circumference , contains the most ? the answer is commonly made , quia omnium figurarum perfectissimus , & capacissimus est circulus ; but if it be again urged , what is the cause , that a circle of an equal circumference to a plain square , should be more capacious than the square ? here ( the thing being found true by ocular experience ) the capaciousness of the circle , more than the square ( they being both of equal circumference ) can be ascribed to nothing else at all , but only to the figure , and therefore of necessity , sigures have in them some efficiency . . that which we call speech , or oration , is considered three ways . . that which is mental and only conceived in the mind , and not expressed . . that which is expressed or uttered by the vocal organs . . and that which is written . and these are called mental , vocal and written . the two , that is , mental , and that which is written , are referred to the predicament of quality . and whereas oration vocal is by some referred to the predicament of quantity , as it is the measure of sounds and syllables , as it is pronounced , whereof some are made long , and some short ; and so while distinct sounds and syllables are uttered in a certain mood , they are said to be measured , and to belong to quantity : but if we will understand aright , one thing in different respects may belong both to the predicament of quantity and quality . so the prolation of sounds or syllables in respect of their modification , and comparing one to another , some may be long , and some may be short , and have a different part of time in their pronunciation , and so may analogically , and by way of similitude , be said to be measured , and consequently referred to the predicament of quantity . yet if we consider speech or oration , which consists of sounds and syllables , in relation to the efficient cause , the material and instrumental , which is the breath of man by his several organs , moving , modulating and figuring the air ( which is the subject matter ) into diversity of sites , motions , contextures and moods , then we must conclude that words , charms or rhythms , having efficient , material and instrumental causes , do belong to the predicament of quality , and are of great force and virtue naturally , notwithstanding all that is or can be objected to the contrary . . lastly , we are to consider that the breath of man being variously modulated by its passage from the lungs , by the throat , palate , tongue , and other vocal organs , doth make such several impressions and configurations of the moved atomes in the air , that thereby so great a diversity of impulses or sounds are made upon the drum of the ear , that thereby naturally we are able to distinguish one from another . now humane institution found forth the ways of making these several sounds , or tones , to be appropriated to such and such things , or to signifie the diversity of creatures and things , according to the several compacts and agreements of men amongst themselves , so that what one sound doth signifie in one language , may signifie another thing in another . so that not considering the institution or invention of this or that significancy of several sounds in several languages , every sound , or articulate prolation , doth naturally make a distinct and several impulse upon the ear , and thereby the senses , and consequently the mind are variously affected by them . and therefore the younger helmont doth give us an apposite passage , or two to this purpose , englished thus : for as in those of ripe years , certain musical modulations being heard , do often so efficaciously imprint in the mind the idea of the voice and tones , that diverse do sensibly feel them for so long a time in themselves , as it were yet sounding , that they cannot , when they would , be freed from them : from whence also ( he saith ) the word inchanting seemeth with the latines and gauls to have drawn its original . so the idea of our mothers tongue impressed in infants , doth so long adhere there , that to them about to speak afterwards , it doth as it were place , and order the tongue , and so is the only one mistress of their speech . and again he saith : if in times past there were found those , who by the benefit of musical instruments could move and mollifie the mind of man various ways : how much more humane voice , if it being moderated by prudence , do break forth from a living spirit , shall not only have power to effect those things , but also those that are far greater ? having thus far largely handled this point , we shall only recapitulate a few things , and so conclude this treatise . . it being granted , that great effects have been produced by words , charms , rhythmes , and tunes , we have removed all diabolical concurrence to those effects , except what may be mental and internal , as in all wicked persons , when they use natural means to a wicked and evil end , and that ( as we conceive ) by sufficient and convincing arguments : and especially because , where there is no natural agent , there the devil can operate nothing at all , and if there be a natural agent , his concurrence is not necessary . . as for the force of imagination upon extraneous bodies , we cannot in reason affirm it to be none at all , neither dare , or will we assert that its power ( in that respect ) is so vastly great , as many do pretend . . and for what strange effects soever , that are true and real , that do follow upon the use of words , charms , characters , rhythms , and the like , we do confidently affirm , that they are effected by lawful and natural means , but withal that of this sort in this age , few or none are found out that are efficacious . but that error , credulity , ignorance and superstition do put great force , and stress upon these things , when really they produce no effects at all . the alarm that the pendle-forest witches gave to all this kingdom , that they were sent for to london , great sums gotten at the fleet to shew them , and publick plays acted thereupon ; and the original examination coming lately to the authors hand , it is desired the reader will after these words page . line . [ and had incouragement by the adjoining magistrates ] peruse these following depositions , viz. the examination of edmund robinson son of edmund robinson of pendle-forest eleven years of age , taken at padham before richard shutleworth and john starkey esquires , two of his majesties justices of the peace within the county of lancaster , the th day of february , . who upon oath informeth , being examined concerning the great meeting of the witches of pendle , saith that upon all saints-day last past , he this informer being with one henry parker a near door-neighbour to him in wheatleylane , desired the said parker to give him leave to gather some bulloes which he did ; in gathering whereof he saw two gray-hounds , viz. a black and a brown ; o●e came running over the next field towards him , he verily thinking the one of them to be mr. nutters , and the other to be mr. robinsons , the said gentlemen then having such like . and saith , the said grayhounds came to him ; and fawned on him , they having about their necks either of them a collar , unto each of which was tied a string : which collars ( as this informer affirmeth ) did shine like gold. and he thinking that some either of mr. nutters or mr. robinsons family should have followed them ; yet seeing no body to follow them , he took the same gray-hounds thinking to course with them . and presently a hare did rise very near before him . at the sight whereof he cried , loo , loo , loo : but the doggs would not run . whereupon he being very angry took them , and with the strings that were about their collars , tied them to a little bush at the next hedge , and with a switch that he had in his hand he beat them . and in stead of the black grayhound one dickensons wife stood up , a neighbour whom this informer knoweth . and instead of the brown one a little boy , whom this informer knoweth not . at which sight this informer being afraid , endeavoured to run away : but being stayed by the woman ( viz. ) by dickensons wife , she put her hand into her pocket , and pulled forth a piece of silver much like to a fair shilling , and offered to give him it to hold his tongue and not to tell : which he refused , saying , nay thou art a witch . whereupon she put her hand into her pocket again , and pulled out a thing like unto a bridle that gingled , which she put on the little boyes head : which said boy stood up in the likeness of a white horse , and in the brown grayhounds stead . then immediately dickensons wife took this inormer before her upon the said horse and carried him to a new house called hoarstones being about a quarter of a mile off . whither when they were come , there were divers persons about the door , and he saw divers others riding on horses of several colours towards the said house , who tied their horses to a hedge near to the said house . which persons went into the said house , to the number of threescore or thereabouts , as this informer thinketh , where they had a fire , and meat roasting in the said house , whereof a young woman ( whom this informer knoweth not ) gave him flesh and bread upon a trencher and drink in a glass , which after the first tast he refused and would have no more , but said , it was naught . and presently after , seeing divers of the said company going into a barn near adjoining , he followed after them , and there he saw six of them kneeling , and pulling all six of them six several ropes , which were fastened or tied to the top of the barn. presently after which pulling , there came into this informers sight flesh smoaking , butter in lumps , and milk as it were flying from the said ropos . all which fell into basons which were placed under the said ropes . and after that these six had done , there came other six which did so likewise . and during all the time of their several pulling they made such ugly faces as scared this informer , so that he was glad to run out and steal homewards : who immediately finding they wanted one that was in their company , some of them ran after him near to a place in a high-way called boggard-hole , where he this informer met two horsemen . at the sight whereof the said persons left following of him . but the foremost of those persons that followed him , he knew to be one loind's wife : which said wife together with one dickensons wife , and one jennet davies he hath seen since at several times in a croft or close adjoining to his fathers house , which put him in great fear . and further this informer saith , upon thursday after newyears day last past , he saw the said loind's wife sitting upon a cross piece of wood being within the chimney of his fathers dwelling house : and he calling to her , said come down thou loynd's wife . and immediately the said loynd's wife went up out of his sight . and further this informer saith , that after he was come from the company aforesaid to his fathers house , being towards evening , his father bad him go and fetch home two kine to seal . and in the way in a field called the ellers , he chanced to hap upon a boy , who began to quarrel with him , and they fought together , till the informer had his ears and face made up very bloody by fighting , and looking down he saw the boy had a cloven foot . at which sight he being greatly affrighted , came away from him to seek the kine . and in the way he saw a light like to a lanthorn towards which he made haste , supposing it to be carried by some of mr. robinsons people ; but when he came to the place , he only found a woman standing on a bridge , whom when he saw he knew her to be loind's wife , and knowing her he turned back again : and immediately he met with the aforesaid boy , from whom he offered to run , which boy gave him a blow on the back that made him to cry : and further this informer saith , that when he was in the barn , he saw three women take six pictures from off the beam , in which pictures were many thorns or such like things sticked in them , and that loynd's wife took one of the pictures down ; but the other two women that took down the rest he knoweth not . and being further asked what persons were at the aforesaid meeting , he nominated these persons following , viz. dickensons wife , henry priestleys wife , and his lad , alice hargreene widow , jane davies , william davies , and the wife of henry fackes , and her sons john and miles , the wife of denneries , james hargreene of marsdead , loynd's wife , one james his wife , saunders his wife , and saunders himself sicut credit , one laurence his wife , one saunder pyn's wife of barraford ; one holgate and his wife of leonards of the west close . edmund robinson of pendle father of the aforesaid edmund robinson mason informeth , that upon all-saints day last he sent his son the aforesaid informer to fetch home two kine to seal , and saith that his son staying longer than he thought he should have done , he went to seek him , and in seeking of him heard him cry pitifully , and found him so affrighted and distracted , that he neither knew his father , nor did know where he was , and so continued very near a quarter of an hour before he came to himself . and he told this informer his father all the particular passages that are before declared in the said robinson his sons information . richard shutleworth ; john starkey . finis . the printer desires the reader to excuse some literal faults , as nandeus for naudeus , libanius for libavius , and the like , the author writing a very small hand , and living at great distance that his perusal could not be gotten . notes, typically marginal, from the original text notes for div a -e prov. . . cor. . . notes for div a -e reas. . reas. . august . de agon● christi . reas. . prov. . . gregor . h●nil . chrysost. 〈◊〉 . math. praes . in harv● exerc. anat. pag. . mund. subter . lib. . sect . . pag. . prov. . . hist. magic . c. . p. . d● arte l●llian . praes . vide relat. paris . impres . gallicè , . lib. . de script . anglic. cap. . considerat . about witchcraft , p. . pag. . of credul . and incredul . p. . rule . exod. . . mat. . . luke . . lib. de vit . beat . lactant. duimar . instit. l. . c. . rule . advanc . of learn . l. . c. 〈◊〉 . rule . august . lib. de liber . arbitrio . rule . de inject . mater . pag. . ibid. pag. . pag. . rom. . . d● civit. d● lib. . job . . & . . pet. . . august . super psal. rule . lib. . method . c. . ibid. c. . lament . . . isa. . . g●sn . d● avib . l. . p. . hist. anat. c●nt . . p. . act. . . prov. . . vid● alexand. aphrod . lib. . probl. . ●clog . . sup. epist. d ▪ paul. ad galat ▪ c. . a candle in the dark , p. , . object . p. . levit. . . deut. . , , . chron. . , , , , , , , . psal. . , , , . ibid. psal. . . king. . . king. . isa. . , . isa. . ● , ● . dan. . . gen. 〈◊〉 . . sam. . . act. . . instit. p. . p. . schenck . observ . medic . lib. . pag. . observat. medic ▪ lib. . cap. . pag. . c●nt . . hist. . pag. . ut supr . histor. . pag. . histor. medic . mirab . l. . c. . p. . relat. of lancash . witches . of credulity and incredulity , pag. . preface . argum. . argum. . mat. . . act. . . argum. . argum. . argum. . argum. . argum. . argum . ●o . drus● prae●rit . l. . p. . d● subtil . l. . p. , . d● nymph . lib. pag. . the invisible world , sect . . pag. . argum. . joh. . ● . act. . . tim. . , , . eph. . , , . cor. . . pet. . . luk. . , , . sup. gen. ad lit . l. . isa. . , . object . . pag. , . respons . liv. . c. . pag. , . ● . origin . sacr. l. . c. . p. . invisib . world , p. . joh. . . serm. c. . wisd. . . luk. . . concio 〈◊〉 〈◊〉 de lazar● . luk. . , . sam. . . job . , . id●m . , . bellarm. 〈◊〉 . va● . ●om . . 〈◊〉 . 〈◊〉 . p. . homil. sect . . pag. . de doctrin . christian. eph. 〈◊〉 . , , . pet. . , . cor. . , 〈◊〉 cor. . . tim. . . tim. . . eph. . , , , , . gregor . sup . ezekiel . homil. . tim. . . heb. . . vid. orig. sacr . l. . c. . p. . levit. . , , . thess. . . dan. . . gal. . . joh. . , , . joh. . . vid. thom. aquin . cat●n . aur . in loc . ut supr . act. . , , . act. . . ibid. . , . act. . , . thess. . . chrysost. in loc . pag. . epist. lib. . pag. . de defect . oracul . p. mihi . plutarch . in vit . marc. brut. pag. . the invisible world , p. , , . jo. 〈◊〉 jesu mar. lib. . de vit. there 's . cap. . the invisible world , p. . ibid. p. . of credul . and incredul . pag. . a serious disswasive from popery , pag. , . lib. . de praestig . daemon . cap. . vit. germ. medic . pag. . anim. mag . praes . inquir . into vulgar errours , pag. . vid. vit . g●m . ●edic . pag. ● . history . vid. resp. rob. flud . ad foster . history . pag. , . 〈◊〉 . damonom● . ●bique of evil spirits , pag. . prov. . . reas. . reas. . thess. . , , . tim. . . joh. . . reas. . lib. . of prognost . hist. meditat . lib. . cap. . pag. . history . hist. nat . l. . c. . pag. . doctor . epist. pag. . history . histor. animal . lib. . cap. . reas. . joh. . . joh. . . psal. . . reas. . reas. . reas. . eph. . . thess. . . luk. . . chrys. in luc. . . joh. . . isa. . , . calvin in loc . reas. . pet. . , . rev. . . cor. . . eph. . . mat. . . tim. . , . reas. . reas. . reas. . reas. . sam. . . mat. . , . job . , . pet. . . pet. . . jude . aug. super psal. of evil aug. sect . . pag. , . reas. . reas. . reas. . reas. . see the arraignment of witches in lancast. ann. . jacobi . reas. . reas. . pag. . reas. . history . history . reas. . reas. . psycholog . par . . pag. . &c. dialog . discours . pag. , &c. discovery of witchcraft , l. . c. , &c. de civit. dei , lib. . cap. . pag. . de spirit . anim . cap. . h●st . nat . l. . c. . p. . gen. . . antiq. j●daic . l. . c. . p. . exod. . , . exod. . , , . exod. . , . joh. . . mat. . . mar. . , . luk. . . rom. . . cor. . . luk. . . exod. . , , . obs●rv . medi● . pag. , &c. id. pag. . cor. . , , . cor. . . reas. . joh. . , . reas. . reas. . dialog . disc. of spirits and devils , p. . reas. . august . d● civ . dei , l. . c. . reas. . 〈◊〉 . in 〈◊〉 . philosophical transactions , numb . . vid. barthol . cent. . hist. . pag. . microgr . obser . . pag. . exod. . , . king. . . sam. . . de monst . l. . c. . p. . rom. . . thess. . , , , . sam. . . dan. . , , , . ibid. vers . . argum. . hist. medic . l. . c. . p. . argum. . argum. . dan. . , . avenar . diction . pag. . palon . in loc . argum. . obser. medic . p. , . history . history . de hydrop . l. . c. . p. . sennert . de hydrop . pag. . de m●dend . mo●b . c. . p. . history . obser. medic . l. . p. . history . vid. polan . rolloc . & alios in dan. c. . v. . the world surveyed , part . . c. . p. . history . absurd . . pet. . . jude . mat. . , . mar. . . . job . , . . , . joh. . . rolloc . in loc . isa. . . absurd . . absurd . . considerat . about witchcraft , pag. , . vid. dr. hammond in math. . , &c. vid. loc . citat . vid. hieron . in loc . chrysost. in loc . absurd . . cor. . , , , , . mar. . . mat. . . mar. . . mat. . , . mar. . . joh. . . luk. . . joh. . , . vid. rolloc . in job . . rolloc . ubi supr . i'id . cat●n . a● . tho. aquin. in locum . gen. . , . . heb. . , . ibid. v. . wier . l. . p. . a candle in the dark , p. . the question of witchcraft debated , p. . &c. deut. . . reas. . vers. , . reas. . prov. . . isa. . . exod. . . sam. . , . , , , . hos. . . ezek. . . psal. . , &c. jer. . . cor. . . vid. dr. hammond . in loc . isa. . . jer. . . deut. . , , . vid. polyglot . in loc . vid. jo. wier . de mag . jus. c. . p. . of divin . lib. . cap. . p. . gen. . . gen. . , . matth. . , . luke . . chap. . , . chron. . . . kings . . moses and aaron l. . c. . p. . com. upon exod. c. . p. . chap. . . kings . . chap. . . . . . . . . chap. . . sam. . . chap. . . exod. . . job . . . ovid. metam . lib. . mytholog . l. . c. . p. . . de defect . oracul . mihi p. . in praesat . de defect . oracul . antiq. lect . . . hist. . de mag. infam . c. . p. . hist. . hist. . hist. . hist. . stow p. . hist. . acts . . not. in act. apost . in loc . vid. beza not . in loc . & a candle in the dark , p. , . luke . . . . kings . , to . sam. . . isai. . . nahum . . chron. . . gen. . . . psal. . . id. . . isai. . . id. . . calvin in loc . isai. . . isai. . . in dan. c. . v. . p. . a candle in the dark , p. . sam. . psal. . . isai. . . psal. . . eccles. . . jerem. . . psal. . . malach. . . gen. . . nahum . . isai. . . strab. geograph . l. . kings . . james . , . luke . . pet. . . rom. . . isai. . . cor. . , . john . , . kings . , , , , . jerem. . . kings . . rom. . . john . . tim. . . matth. . , , , . di civitat . d●i lib. . c. . p. ● . ut supra l. . c. . p. . argum. . argum. . cor. . . vid. pereril comment . in locum . vid. dialog . discourses of spirits and devils . dialog . . p. . apoc. . , , . id. . . gen. . . revel . . . matth. . . john 〈◊〉 . . cor. . ● judg. . , , , , &c. exod. . . aug. ad gen. lib. . cap. . greg. in moral . pet. martyr i● gen. . . reas. . reas. . reas. . reas. . reas. . reas. . reas. . reas. . vid. is. piscat . in locum . reas. . tom. . l. . c. . p. . hieronym . in job . c. . tom. . p. . cor. . . ephes. . . tim. . . argum. . argum. . de s●cret . oper . art. & natur . c. . gen. . , , . &c. argum. . argum. . hist. . argum. . argum. . ex●rc . . . p. . hist. . cap. . hist. . vid. gaffarel unheard of curiosities , p. . &c. epist. advaz● . hist. . hist. . ut supra p. . argum. . observat. communicat . . p. . hist. . dt simpl . medic . facul . p. . pharm . med . chym. c. . p. . deut. . , . argum. . usefulness of exper. phil. c. . p. . dt lapid . & gemm . l. . c. . hist. . dt gemm . & lapid . l. . c. . dt lapid . & gemm . l. . p. . mod. intra●d . p. . argum. . ut supra . . helm . de febr. c. . paracels . in archidox . mag . l. . p. . argum. . in verb. herb. & lapid . mag . vis est . p. . vid. lib. de doctr. promise ▪ c. . p. . dt secret . oper . artis & natur . c. . paracels . archidox . magic . lib. . exod. . . reas. . numb . . . numb . 〈◊〉 , . reas. . chap. . . reas. . numb . . . ibid c. . , . vid. caten . aur. tho. aquin. p. . reas. . pet. . , . jude . revel . . . jonah . . & . . kings . reas. . numb . . , . verse . sam. . . id. c. . v. . consid. about witchcraft , p. . isa. . . sam. . 〈◊〉 . & . . sam. . . sam. . , . sam. . . consid. about witchcrast , p. . philipp . . . matth. . , . caten . aur. tho. aquin. in matth. . revel . . . sam. . . verse . kings . isa. . reas. 〈◊〉 matth. . . luke . . judg. . . reas. . reas. . reas. . ezek. . . beza in luc. . . matth. . . mark . . luke . . caten . aur. tho. aquin. in luke . acts . . acts . . acts . , . delrio . l. . q. . sect . . concl. . vid. jo. la : ●ar . guttier . de fascino . vid. guttier . passim . galen . de incantat . vid. valles . de sacr . philosoph . galen l. . de compos . medic . argum. . james . . psal. . . deut. . . argum. . argum. . rom. . . argum. . de civitat . d●i , l. . c. . argum. . gen. . . john . . john . . argum. . vid. schar . d● miser . hom . stat ▪ sub peccat● , c. ▪ fulgent . lib. ▪ ad monim . job . . heb. . . job . , . vid. chrysost. in l●c. psal. . . verse . psal. . . job . . jerem. . . dt caus. d●i , l. . c. . p. . isai. . . exod. . , , . id. v. . jonah . . id. . . psal. . . greg. . ●or . . thom. de christ : religion . . dt caus. d●l , p. . amos . . vid. twisse vindic. grat . d● permiss . p. . dt permiss . p. . eccles. . . twisse de permiss . ut supra . fran. jun. de peccat prim . adam . p. , . august . enchir. , . twisse ut supra . . prov. . . rom. . . . psal. . ● . psal . . psal . , . resp. fludan . ad lanov . p. . greg. in dialog . isai. . . acts . . august . de trinit . l. . c. . ephes. . . psal. . . psal. . , , . vid. rivet . de provid . disput . . august . de lib. arbitr . l. . andr. rivet ▪ disputat . thes. . p. . de provid . trac● p. . isagog . christ. c. . p. ● . exeg●s . l●c. 〈◊〉 . p. , . &c. acts . . acts . , . heb. . . matth. . , , , deut. . , . gen. . . prov. . . prov. . . rom. . , . rom. . , ● . psal. . . rom. . , . job . . gen. . , , , , . id. . . & ● . . prov. . . exod. . . id. . , . rom. . . psal. . . rom. . . matth. . . mark . . luke . . gen. . . sam. . . chron. . . kings . . judges . , , . psal. . , . acts . . rom. . . gen. . matth. . . luke . . thom. aquin. caten . aur . in luc. . p. . the immort . of the soul , p. , . nov. organ . lib. . p. . ioid. p. . an antidot . &c. p. . immortal . p. . reas. . reas. . reas. . the immort . p. ● . dt in●ect . p. . dt natur. subst . en●rg . p. . reas. . nov. organ . p. . reas. . job . . kings . . origin . sacr . l. . c. . p. , . gen. . . eccles. . . john . . cor. . . argum. . argum. . argum. . the immortal . of the soul. axiom . . p. . de natura substant . energetic . c. . p. . argum. . argum. . vid. rob. fludd . utri . cosm. hist. tract . . l. . c. . p. . argum. . serm. . sup . cantic . p. . lib. . the immortal . l. . c. . p. . princip . phil. part. . p. . object . . timoth. . . hebr. . . tim. . . job . , . dt lithias . l. c. 〈◊〉 . p. . object . 〈◊〉 psal. . . heb. . . metaphys . l. . c. . p. . vid. august . tom. . l. de spir . & an . c. . judges . dan. . , . luke . . saints everlast . rest , c. . part . p. . sup. cantic . p. . mark . . cor. . . 〈◊〉 cor. . . chron. . . jer. . , . 〈◊〉 . , , . math. . . object . matth. . . luke . . luk. . . math. . . cor. . . math. . . revel . . . pet. . . heb. . . josh. . . acts . . jude 〈◊〉 . de civitat . dei , l. . john. . . thes. . , , . de ver . influr●r . l. p. ▪ john . . ephes. . . rom. . . ephes. . . heb. . . vid. caten . aur. tho. aquin. psal. . psal. . . , , . psal. . . ephes. . . homil. . p. . jo. . de operib . dei l. . c. . p. . jo. . ut supra . zanch. de op . dei ut supra . gen. . . isai. . . de op . dei l. . c. . p. . pet. . . jude . loc. com. p. . matth. . . job . . pet. . . kings . . vid. lambert . dan. isagog . c. . p. . cor. . . exages . aphor. . p. . de oper . dei. l. . c. . p. . acts . , . apoc. . . sam. . . acts . cor. . , . psal. . , . isai. . . dt inject . material . p. . deut. . , , , . deut. . , , . observ. . jonah . . orig. sacr. l. . c. . p. . observ. . matth. . . thess. . , , , . observ. . observ. . observ. . orig. sacr. l. . c. . p. . psal. . . id. . . rom. . . vid. rolloc . in thess. . de oper. dei , l. . c. . p. . vid. dialog . disc . of spir. and devils , dialog . . p. . &c. ephes. . . john . . . acts . . luke . . mark . . matth. . . vid. gutter . de fascino dub . . p. . de inject . material . p. . obs. medic. cent. . c. . p. . hist. . de pestil . tract . . p. . observ. medic : . p. . histor. ▪ quercet . rediv. tom. . p. . histor. . syl. syl. cent. . . de praestig . daem . lib. . c. . p. . histor. . de pestil . lib. 〈◊〉 . tract . . p. . histor. . stow. annal. p. . histor. . de morb . venefic . l. . c. . 〈◊〉 . . de fascino lib. . part . c. . p. . syl. syl. cent. . exper. . ibid. cent. . . obs. medic. cent. . p. . hist. . curat . emp. cent. . p. . hist. . injaculat . mod . intrand . p. , . useful . of exper . philos. p. . hist. . ut supra p. . hist. . observ. medic. . p. . hist. . hist. . hist. . anim. . pract. l. . c. . hist. . hist. rar . anat : cen. . hist. . p. . hist. . anim. . anim. . anim. . anim. . reas. . reas. . reas. . hist. . hist. . hist. . hist. . hist. . hist. . hist. . reas. reas. . hist. reas. . hist. . hist. . hist. . reas. . reas. . reas. . reas. . observ. . de incant . p. . observ. . de lithias . c. . p. . hist. observ. . observ. . observ. . syl. syl. cent. . p. . observ. . observ. . de occult . nat . mirac . l. . c. . p. . de tumor . l. . c. . p. . hist. observ. . syl. syl. cent. . p. . dt occult . philos . l. . c. . vid. theatr. chym. vol. . p. . hist. hist. . vid. stat. pulton , . year henr. . c. . vid chron. hollingshead . stow an. hen. . . p. . the pope . hist. . stow's chron. p. . observ. . observ. . hist. . vid. a book called , a discovery of fraudulent practises concerning pretended possessions . vid. ibid. dialog . . p. . hist. . vid. the cunning of the boy of bilson , p. . hist. . vid. the arraignment and tryal of witches at lancaster , . hist. . reas. . reas. . hist. . hist. . centur. . hist. . p. . d● quadr . l. . p. . isai. . . isai. . . levit. . . deut. . . psal. . . chron. . ● . hist. . observ. medic. lib. . c. . p. . hist. . enq. into vulg . err . l. . p. . enquir . into vulg . errors . l. . c. . p. . mund. subter . l. . sect. . c. . p. . idea idear . operatr . c. . hist. . demonstr . thes. p. . centur. . histor. . . hist. . hist. . genial . dier . l. . c. . p. . hist. . lib. de verit . fid . christ. l. . hist. . vid. ideam idear . operat . c. . hist. . stows annal. p. . britan. p. . lib. de spectr . prim . part . c. . p. . judg. . luke . . to . math. . . math. . , , . luk. . . to . heb. . . antidot . against atheis . c. , . p. . the saints everlasting rest . c. . p. . s●ow . p. . hist. . p. . observ. hist. . sir rich. bakers chron. sol . . observ. hist. . observ. hist. . observ. rom. . . hist. . vid. jacob. c. . observ. . observ. . observ. . hist. . append. de cruent . cadaver . p. . hist. . ibid. p. . hist. . observ. l. . sol . . hist. . delic . phys. sect. . artic. . p. . hist. . vt supra p. . hist. . ut supra p. ; hist. . vid. histor. thuan. l. : hist. . observ. . observ. . observ. . observ. . append. de cru . cadav . p. . observ. . observ. . observ. . observ. medic● p. , . explic. astro. p. . hist. immort . of the soul. c. . sect . . p. . de verb. apost . lib. serm. . idem contr . pelag . c. . tom. . vid. lib. sagac . philos. passim . de anim. brut : c. , . gen. . : eccles. . . ibid. . . matth. . . acts . . luke . . mens ad herm. p. . pimand . c. . p. mihi . comment . in conviv . platon . p. . vid. de anim. brutor . c. . p. . ibid. p. . thes. . . ephes. . . ut supra c. . p. . ephes. . . reas. . eccl. . . cor. . . reas. . reas. . histor. rarior . obs. . p. , . hist. . hist. . hist. . de myst. sang ; anatom . c. . p. . syl. syl. cent. . p. . ibid. p. . medicina magnetica p. , , . ut supra p. , . cent. problem . decad. . p. . de fascino lib. . c. . p. . de abdit . rer . caus . l. . c. . p. . hist. . observ. . observ. . observ. . hist. . de medic. histor . mirab . lib. . c. . p. . of credul . and incred . p. 〈◊〉 . observ. . hist. . lection . in fen. . avicen . observ. . hist. . wier . de mag . insam . p. . hist. . hist. . antidot . against atheism c. . p. . archidox : magic . l. 〈◊〉 : p. . p. . lib. . c. . p. , . histor. natur. lib. . c. . p. . consid. . consid. . vid. credul . and incredul ; p. . consid. ; centur. . curat . . hist. . hist. . consid. . de morbo sacro lib. sect. . p. . consid . reason . against this opinion . reason . against this opinion . reason . against this opinion . vid. spong . fosterianae expressio . c. . p. , &c. reason . against this opinion . vid. miscell . medic. suet. lib. . epist. . p. . reason . against this opinion . reason . against this opinion . ut supra ; reason , against this opinion . hist , de superst . & ceremon . l. p. . argum. : matth. . : matth. . : argum. . vid. de inject . mater . , . argum. . de occulta philos . lib. . c. : p. , & p. . of credul . and incredul . p. . argum. . vid. thom. fien . de virib . imagin . quaest. . p. . &c. consid. . de mirab . pot . art. & nat. c. . de occult. philos . p. . consid. . vid. ut supra . consid. . ubi . supra . consid. . ut supra 〈◊〉 . ▪ consid . argum. . numb . . . ezck. . , . explic. . psal. . . ut supra ▪ chirurg . major . c. . p. . chirur. minor. p. . explic. astronom . p. . argum. . argum. . histor. cent . histor. . p. . argum. : sam. . , . de to quod divin . est in morbis . c. . p. . argum. . vid. athan. kercher . l. magnet . mus . p. . &c. et monselt . insect . theatr. p. . argum. . argum. . vid. system . harm . log. hen. alstedii . p. . geom. l. . p. . vid. logic. system . harmon . alstedii . p. . alphabet . natur . p. : ibid. p. . a prodigious & tragicall history of the arraignment, tryall, confession, and condemnation of six witches at maidstone, in kent, at the assizes there held in july, fryday . this present year. . before the right honorable, peter warburton, one of the justices of the common pleas. / collected from the observations of e.g. gent. (a learned person, present at their conviction and condemnation) and digested by h.f. gent. to which is added a true relation of one mrs. atkins a mercers wife in warwick, who was strangely caried away from her house in july last, and hath not been heard of since. e. g., gent. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing g thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) a prodigious & tragicall history of the arraignment, tryall, confession, and condemnation of six witches at maidstone, in kent, at the assizes there held in july, fryday . this present year. . before the right honorable, peter warburton, one of the justices of the common pleas. / collected from the observations of e.g. gent. (a learned person, present at their conviction and condemnation) and digested by h.f. gent. to which is added a true relation of one mrs. atkins a mercers wife in warwick, who was strangely caried away from her house in july last, and hath not been heard of since. e. g., gent. h. f., gent. p. printed for richard harper, in smithfield, london : . annotation on thomason copy: "august ". reproduction of the original in the british library. eng witchcraft -- england -- early works to . a r (thomason e _ ). civilwar no a prodigious & tragicall history of the arraignment, tryall, confession, and condemnation of six witches at maidstone, in kent, at the assiz e. g., gent. a this text has no known defects that were recorded as gap elements at the time of transcription. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion a prodigious & tragicall history of the arraignment , tryall , confession , and condemnation of six witches at maidstone , in kent , at the assizes there held in july , fryday . this present year . . before the right honorable , peter warburton , one of the justices of the common pleas . collected from the observations of e. g. gent. ( a learned person , present at their conviction and condemnation ) and digested by h. f. gent. to which is added a true relation of one mrs. atkins a mercers wife in warwick , who was strangely caried away from her house in july last , and hath not been heard of since . london , printed for richard harper , in smithfield . . kent the first christian , last conquered , and one of the most flourishing and fruitful provinces of england , is the scene , and the beautifull town of maidstone , the stage , whereon this tragicall story was publickly acted , at maidstone assizes , last past . amongst many others that then made their entrance , and were presented as suspected of witch-craft , before the reverend and honourable judge warburton , who then sate judge over criminall offendors : the most notorious were , anne ashby , alias cobler , anne martyn , mary browne , mildred wright , and anne wilson , all of cranbrooke , a market town in kent , and mary read of lenham in the same county ; all which were convicted of the execrable and diabolicall crime of witch-craft , and for the same received sentence of death , on friday the . day of july last ; of whose actions and confessions i shall give you a few particulars , but those you will confesse , very rare and remarkable . anne ashby alias cobler , who was the chief actresse , and who had the greatest part in this tragedy , and anne martyn , confessed at the time of their triall , that the divell had known them carnally , and that they had no hurt by it . the said ashby alias cobler , in view of this observator , fell into an extasie before the bench , and swell'd into a monstrous and vast bigness , screeching and crying out very dolefully ; and being recovered , and demanded if the divell at that time had possessed her , she replyed she knew not that , but she said that the spirit rug came out of her mouth like a mouse . and further concerning this spirit rug , it is reported , that the said ashby alias cobler being under examination before a justice of peace , before whom she was carried by certain souldiers of colonell humfreys regiment ; at the same time of her examination , a certain groom that was in presence said come rug into my mouth , which groom , as it is reported , died within a fortnight after , near unto the city of london . the said anne ashby further confessed , that the divell had given them a piece of flesh , which whensoever they should touch , they should thereby affect their desires . that this flesh lay hid amongst grasse , in a certain place which she named , where upon search it was found accordingly . this flesh was of a sinnewy substance , and scorched , and was seen and felt by this observator , and reserved for publique view , at the sign of the swan in maidstone . the said anne ashby , anne martyn , and one other of their associates , after they were cast , and upon the pronunciation of judgement against them , pleaded that they were with child pregnant , but confessed it was not by any man , but by the divell . one dock of gresham , alias cresham , doctor to anne ashby , is committed to close imprisonment , and not permitted to speak with any person , without the presence of his keeper . a pin being thrust to the head into one of their arms , the party did not feele it , neither did it draw bloud from her , which was mary browne , anne wilson , or mildred wright . mary read of lenham had a visible teat under her tongue , and did shew it to many , and it was likewise seen by this observator . it is likewise to be noted , that the aforesaid anne ashby , alias cobler , during the time of her extasie , when she swell'd in that prodigious manner before mentioned , uttered many speeches which did greatly amaze and astonish the auditory , proceeding from her in that manner , of which there was no small number of witnesses , in so great and generall a confluence of people , some of which the observator remembreth , but forbears at present to set down the particulars . so upon the proceedings aforesaid , and the evidences brought in against them , the said anne ashby , alias cobler , anne martyn , mary browne , anne wilson , and mildred wright of cranbrook , and mary read of lenham , being legally convicted , were according to the laws of this nation , adjudged to be hanged , at the common place of execution . some there were that wished rather they might be burnt to ashes ; alledging , that it was a received opinion amongst many , that the body of a witch being burnt , her bloud is prevented thereby from becomming hereditary to her progeny in the same evill , which by hanging is not ; but whether this opinion be erroneous , or not , i am not to dispute . besides these former six condemned witches , there were at the same time some others of greanes arraigned , who although sentence of death did not then passe against them , yet one whose name was creed , was by three severall indictments found guilty by the grand jury , consisting of persons of good integrity , and estates . and in the aforesaid black list , were mustred one reynolds , and one wilson , with both their wives . it is supposed that nine children , besides a man and a woman , were bewitched ; pounds worth of cattel lost , and much corn at sea wrack'd , by witchcraft . they confessed they had bewitched a child , that had been languishing along time ; this child died about the time of their trials , whose pourtraicture in wax was found , where they had laid it , under the threshold of a doore . to this discourse the bodies of three children lately found at chatham , may have some reference , which however it will not be much amisse to insert here ; although it be doubtfull , whether their deaths be to be attributed to sorcery , or any other violent means ; two of these bodies appeared but in part , the rest being consumed ; the third was the entire body of a male-child , having a navell five inches long . and here you may observe the hellish and infernall estate of those wretched deluded people , calld witches , whom their grand-master the devill , at one time or other leaves in the lurch ; as here you may perceive in the story of these miserable wretches , who deservedly received the sentence of condemnation , as aforesayd ; for it is written , thou shalt not suffer a witch to live . a true relation of one mrs. atkins , a mercers wife in warwick , who was strangely carried away from her house in july last , and hath not been heard of since . in warwick town one mrs. katherine atkins , a mercers wife , standing at her door on saturday night , the . july , . a certain unknown woman came to her and sayd , mistris , pray give me two-pence , she answered , two-pences are not so plentifull , and that she would give her no mony . pray mistris , sayd she , then give me that pin , so she took the pin off her sleeve and gave her , for which she was very thankfull , and was going away . mistris atkins seeing her so thankfull for a pin , called her again , and told her if she would stay , she would fetch some victuals for her , or give her some thread , or something out of the shop . she answered , she would have nothing else , and bid a pox of her victuals , and swore ( by god ) saying , you shall be an hundred miles off within this week , when you shall want two-pence as much as i , and so she went grumbling away . hereupon the sayd mistris atkins was much troubled in mind , and did advise with some friends what were best to be done in such a case , but receiving no resolution from any one what to do , she attended the event what might befall within such a time , and upon the . of july , she exprest to a kinsman mr. nicholas bikar , that she was much troubled about the foresayd businesse , but hoped the time was so near expired , that it would come to nothing . but the sayd thursday night betwixt the houres of . and . she going into the shop , and returning thence in the entry adjoyning to the sayd shop , she was immediately gone , by what means and whither we do not know , nor can we hear of upon enquiry made to this present . the desire of her husband and friends is of all the inhabitants of this nation , that if they hear of any such party in such a lost condition as is before expressed : that there may be speedy notice given thereof to her husband in warwick , and that all convenient provisions both of horse and mony may be made for the conveying of her to the place aforesayd , and such as shall take pains , or be at expences herein shall be sufficiently recompenced for the same , with many thanks . it 's likewise desired that the ministers in london , and elsewhere , where the notice of these presents shall come , would be pleased to present her sad condition to god in their severall congregations . the truth hereof we testifie , whose names are subscribed . john hallford , richard vennour , minister in warwick . hen. butler , minister in warwick . joseph fisher , minister . finis . a treatise proving spirits, witches, and supernatural operations, by pregnant instances and evidences together with other things worthy of note / by meric casaubon. of credulity and incredulity in things natural, civil, and divine casaubon, meric, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a treatise proving spirits, witches, and supernatural operations, by pregnant instances and evidences together with other things worthy of note / by meric casaubon. of credulity and incredulity in things natural, civil, and divine casaubon, meric, - . [ ], , [ ] p. printed for brabazon aylmer ..., london : . additions: p. - p. [ ] at end. erratas: prelim. p. [ ] and p. [ ] at end. first published under title: of credulity and incredulity in things natural, civil and divine. london, . cf. bm. reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -- england. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - andrew kuster sampled and proofread - andrew kuster text and markup reviewed and edited - pfs batch review (qc) and xml conversion imprimatur tho. tomkyns , r. r mo . in christo patri ac domino d no. gilberto divina providentia archiepiscopo cantuariensi à sacris domesticis . ex aedibus lambethan . julii . . a treatise proving spirits , witches , and supernatural operations , by pregnant instances and evidences : together with other things worthy of note . by meric casaubon , d. d. london , printed for brabazon aylmer , at the three pigeons in cornhill . . to the reader . christian reader , ( what ever thou art otherwise , thou art not a true christian , or so good , as thou shouldest be , if thou doest not account that of a christian , thy best title ) though it doth concern thee , no further , perchance , than i shall tell thee by and by ; yet it doth me very much , in thankfulness to god , and to acquit my self of wilful negligence in some particulars of this ensuing treatise , to acquaint thee with the occasion , and in what condition i was , when i wrote it . i will not go back so far , as to tell thee , what i have suffered , since i have been in the world , by sicknesses , and some other accidents , the relation whereof though very true , yet i am sure , would be incredible unto many . there may be a time for that , if god please . it shall now suffice to tell thee , that about three years ago and somewhat better , being in london , i was seized upon with a cold , and shortness of breath , which was so troublesome , that i went to an intimate friend , and learned physician , for help , who made no question , but in few days he would cure me , and to that end , prescribed some things . but before many days were over , himself ended his life ; in whose death , good learning ( ancient , i mean ) had a great loss . but the comfort is , which i can witness , he died a christian . after him , the cause still continuing , i had recourse unto another , of the same profession , whom though i knew not before , yet i found him very friendly , and so far as i could judge , very rational in his prescriptions . but notwithstanding such help , the disease increasing , rather than abating ; i at last , resolved , with gods help , for canterbury again , which i did think many times , i should never see more . where , for eight or nine moneths , i continued much in the same case ; till at last , that disease ended in some nephritical fits , which i did not expect to out-live . but i did ; till april . when i was freshly assaulted with new fits ; which , more remisly , or sharply , continued some moneths ; till at last , divers other evil symptomes concurring , i lost sleep ; and so lost it , that for the space of four moneths , and upwards , i may truly , to the best of my knowledge , say , i had not one hour of natural sleep , but such as was , by the advice of my physicians , procured by drugs , the strongest that are , to that end : which sleep , so procured , left me always in such a hatred , and detestation of life , that nothing but obligation of conscience could have prevailed with me , or any body else , i think , in my case , to preserve life at so dear a rate . what i was unto others , i know not : i was unto my self , i am sure , a wonder ; ( nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prodigium : a monster ; our old translation ) that i did hold out so long . and yet , when i did most despair of life ; or rather , comfort my self , that the time of my deliverance was now surely come ; so it pleased god , i began to recover sleep , and not long after , amended to such a degree of chearfulness , 〈◊〉 for many weeks after , i did ever and anon 〈◊〉 whether i was not in a dream . but 〈◊〉 the continuance of my chearfulness , though 〈…〉 other weakness ▪ i think any christian 〈◊〉 , if he do not think me worse than an ordi●●●y heathen , or infidel ; will easily believe , ●hat i had some thoughts , how i might employ a ●●fe , ( so much of it , as was yet to come ) so strangely prolonged , to do him some service , whom i lo●●ed upon , as the only author . first , i resolved ( my most immediate profession ) to preach , as often as i could . and for the first time , ( being an easter-day , a very proper day , after such a reviving ) i thought ; as to bodily strength , i came off well enough . but when i attempted it a second time , though till the evening before , i thought my self in very good case ; yet i found my self suddenly so disabled , and brought so low again , ( which continued for three days ) that since that time , my opinion hath been , i should but tempt god , to think of any such thing any more . after this , my chearfulness , and vigour of spirits still continuing , i began to think of writing ; a trade which i began very young , and of which , i thank god for it , i have had comfort at home , and abroad as much , and more than i did ever promise my self . i did pitch upon a subject , which i did think most convenient for me , as having more immediate relation to devotion , and not unseasonable , in these ungodly times . it was not long , before i had all my materials , out of several papers , and note-books ; together and ready . but when i thought to put them into a form , by coherence of matter and stile ; i found my self so unable , that i did absolutely conclude , i had no other business in this world , and to no other end god had prolonged my life , than by continued earnest repentance ( a greater work , i doubt , than many imagine ) to fit my self for a better . how i have acquitted my self , i must leave to god. but time passing , moneth after moneth , and i still continuing in as good vigour of mind , i thought , as when at the best ; it troubled me not a little , that i should live profitable unto my self only . at last , this subject , once before thought upon , but since forgotten , came into my mind again . i will not be so bold , without better warrant , with god almighty , to say , that he put it into my head , either before , when it first offered it self ; or now , when i remembred it . but this i may truly say , since i have been a writer , i never proceeded in any subject , ( for the time that was bestowed upon it ) with more expedition and alacrity . for it hath been my case , ever since i came out of that languishing extremity , which affected my spirits most ; that my body hath continued very weak , ever since ; so that it is but some part of the day , when at best , that i can converse with books ; seldom so well , that i can walk , or stand upon my legs : and when once set in my study to write , or to meditate ; it is irksome to me , to rise upon any occasion ; and therefore i avoid it , without there be some great necessity : much more tedious and irksome , and not without danger , to reach books , which i cannot reach ( a great part of my books ) without climbing ; nor always find , very readily , though ranged and ordered with care ; when i seek them . this is the cause , that my quotations are not always so full , or so punctual , as otherwise , they might have been . but for the truth of them , which i think is the main business , i durst undertake . for though i have many things out of my private papers , and note-books , or adversaria , which for the reasons before alledged , i could not now revise in the authors themselves , out of which i had them : yet out of the originals i had them i am sure , and not out of other mens quotations ; which i never trusted so far , as to enter them without examination . if , for want of the originals , i have taken any thing upon trust , i have acquainted the reader , and so discharged my self . so far , i can undertake ; but that in perusing the original authors , either formerly , or now again , i have mistaken in none ; this i dare not undertake , who confess , that in the reading of one passage , sometimes , once , or twice ; when i made no question of the sense ; yet in a third reading , i have found ( sometimes i say ; not very often , perchance ) that i was in an error . and if i might advise , i would not have any man take upon him the name of a scholar , that will trust any quotations , if he may go to the originals ; nor trust any translation , if he can understand the authors in their own tongue : which if more practised , good books would be in more request . that i had such a subject in my thoughts , many years ago , may appear by somewhat i did write in the preface to doctor dee's book ; and then , indeed , i was big with it , had time , and opportunity served . but after that i was once fixed upon other things , or cares , occasioned by that miraculous revolution of affairs in this kingdom , which soon after hapned ; i may sincerely protest , that i never thought of it any more , except some chance brought it into my mind ; but never as thinking i should ever meddle with it , further than i had done . not that i ever promised any thing , which i had not then , when promised , some probable hopes , i should ; and always since , a willingness to perform ; but because i have been always taken up , so far as my health , and other necessary occasions would give me leave , with somewhat , that i thought more seasonable or necessary . and so i thought now of this subject , as i have handled it . for credulity , and incredulity , in general , being my theme , which left me to a liberty of chusing fit instances , where i would , so that upon them i might but ground such rules and directions for either , as might be proper to my undertaking ; i have endeavoured to pitch upon such , as might afford somewhat against the crying evils of these times , contempt of good learning , and atheism . and whereas i mention sometimes three parts , as intended ; two only being here exhibited : true it is , that three were intended , in case my health had afforded it . but it did not . and indeed , i wonder it hath done so much , the little time considered , that hath been bestowed upon it . yet , is not the work imperfect , therefore ; which might have been finished in the first , but that , as the second hath afforded more instances , ( and of another kind ) than are in the first part ; so might the third also , than in either first , or second , if i live to do that also . it cannot be very soon , i am sure , because what spare time i have from sickness , till this summer be over , is otherwise destinated . and though i am much weaker already , than i was , when i began ; yet whilest i live , i shall despair of nothing , who have had so much experience , what god can do , beyond all expectation ; or , ( in mans judgement ) credibility . farewel . canterbury , . june , . errata , with some additions , at the end of the book , which they that read the book , are desired to be mindful of . to which , let this be added . page . line . i believe , allow it but a hundred thousand spectators , a very small proportion for vniversus populus rom. which we know hath been censed ( citizens , inhabitants of rome ) at one time , four millions , and above : at another time , six millions , and above : could not therefore , i believe , ( yet with submission to better judgments ) inclose , or cover less , than fourscore , or a hundred acres of ground : a thing , nevertheless , scarce credible , i doubt , to best ingineers , or architects , later ages have afforded . however , though we may be mistaken , in the casting of particulars ; yet that pliny could mistake in his report , or the account he doth give us , of a thing so publick , and yet of fresh memory , when he wrote ; no rational man can believe . a man would think , this could not , &c. of credulity and incredulity , in things natural , and civil . the first part. among other errors of our life , to which that caligo mentium ; or , darkness of our understanding ; by some ancient wise heathens , who knew not the true cause , so much wondred at ; doth expose us ; there 's scarce any thing , wherein men either more frequently erre , or with more danger , than in unadvised bel●ef , or unbelief . in civil affairs as rash belief hath been , and daily is , the undoing of many ; so obstinate unbelief , of as many , if not of more . credere , & non credere ( to believe , and not to believe ; ) that elegant fabulator , who lived in augustus his time , and was a servant of his , ( well deserving to be better known unto good schools , than he is commonly ) hath made it the argument of one of his morals , shewing by pregnant instances the danger of each ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( belief , and unbelief ) is the argument of two orations in dio chrysostomus ; whose very sirname , chrysostome , doth testifie , what account the age he lived in , made of his wit , and language . but again ; easie belief hath contaminated , and obscured the history of nature , with many ridiculous fables and fictions : but unbelief , with no less prejudice to truth , ( which according to plato , most properly ; nay , only , he saith ; doth belong unto such things ) and withal , to mans nature , hath bereav'd it of its more noble function , the contemplation of things spiritual , and eternal ; not discernable with bodily eyes , but by the light of faith , upon divine revelation chiefly : but upon sound reason and certain experience also . a little portion of which knowledge , and contemplation , though but little , is even by aristotle , that incomparable naturalist , preferr'd before the most perfect knowledge of nature , that man is capable of : de part . anim . lib. . cap. . from ungrounded belief , gross superstition , by which true religion is not a little infected , and adulterated , hath proceeded : but , from the contrary , right down atheism ( whether openly professed , or palliated , as the fashion is : ) by which , all sense of piety , all sense of immortality , being taken away , and nothing left to man , but what is common unto bruits , ( since that reason , confined to things sensible and perishable , is little better than sense ; and sense , in bruits , is by many deemed , and called reason : ) man may truly be said , to be metamorphosed into another creature . lastly , if we appeal unto the judgments of men ; on the one side stands the credit and authority of so many ages , which commend that of epicharmus unto us , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · translated by cicero ; ) nervi , atque artus sapientiae , non temere credere ; that is , not easily to trust , ( or , to believe ) are the very nerves and sinews of wisdom . on the other , non satis credere , want of faith , or belief ; ( so seneca , a wise man too , though not so ancient : ) is the original of all misery : and one of no less credit , and antiquity , ( some few years abated ) than epicharmus , hath told us long ago , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , infidelity , or want of faith , ( his very words , recorded by plutarch ; cited by clemens alexandrinus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is the cause , that god and his works are not better known unto men . which contrariety , not of opinions only , but of events also , upon which those opinions were grounded , and which occasioned that contrariety ; makes me think sometimes the better of those ancient philosophers , who maintained and argued it at large , that nothing could be certain unto men ; and that peremptorily to conclude of anything , as either true , or false , was great rashness , and ignorance ; since that of all those things controverted among men , some boldly affirming , and others as peremptorily denying ; there was not any thing for which , and against which probable reasons and arguments might not be produced ; which might , if not amount to an absolute aequilibrium in the ballance , yet induce a rational man , to suspend his assent . to make this good , how far they proceeded , there be books both greek and latine , yet extant , that will shew : which though written by heathens , and by many , both heathens , and christians opposed ; yet have they not wanted some able champions , even in our age . but since this is not our business here , and that a perfect sceptick , what ever they may pretend in words , is an impossibility in nature , as by more than one , but st. augustine for one , is well observed ; we may certainly conclude , that neither to believe , or unbelieve ( in things natural , or civil ) is absolutely good , or bad , but as either are guided and regulated , more or less , by reason and discretion : which though they cannot secure any man , the wisest that is , ( such is the condition of mortal man upon earth ) that he shall never be deceived ; yet may secure him , that his error shall not be without comfort , that he was not deceived as a fool , for want of wit and consideration : which is the comfort , that divine hippocrates doth propose unto them , that miscarry ( a thing he thought very possible ) in a right course , that they miscarry , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , ( according to , or , for no want of reason , ) and bids us keep to that still , though again and again crossed , by ill success . now because a well grounded belief or unbelief ( in things natural , or civil , as before ) are , for the most part , the effects of much observation , and long experience , which many for want of years , ( though supplied in many , by natural pregnancy ) have not yet attained unto : that such as have not , may , if they please , reap the benefit of others observation , is one main end and purpose of this present undertaking . and to prevent all mistakes , which our title might occasion , and the readers may the better be satisfied , what to expect : first , whereas we say , in things natural , by natural , i do not only understand such things , which apparently have some ground in nature , and whereof a probable reason may be given ; which is the more ordinary notion : but also , as by trallianus , an ancient physician , ( not to name others ) by some very eminent in that art , once to me much commended ; the word is usually taken , as when he distributeth , which he doth in every disease almost , his remedies and receipts , into methodical , and natural ; by methodical , understanding , rational : that is such , of which , or for which a reason may be given , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he speaks in one place : by natural , those which are supposed to work by some natural efficacy , though the reason , or true cause be , as yet , secret and unknown . of which nature , he doth make all amulets to be , which therefore he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or naturalia . of this notion of the word natural , st. austin takes notice , in his eleventh book de doctrina christiana , chap. the . as ordinary in his days . for having spoken of ligatures , and characters , he doth add , quae mitieri nomine physica ( in some editions , physicam , falsly ) vocant , non quasi superstitione , sed natura prodesse videantur . if therefore we say somewhat , of such also , we do not extend the notion of the word beyond its bounds . for as trallianus , so other physicians of his time , and of our time also , as by name , sennertus , do also use the word : specifica , and naturalia , for the same thing . but again , if under the same title , we speak of some things acted , or effected by spirits , though the authors , or actors themselves , according to the common opinion , ( contradicted by many ancients ) as incorporeal and immaterial essences , do not so properly fall within the cognizance of ordinary nature ; yet their operations upon corporeal essences being effected , and brought to pass , ( for the most part at least , as both ancient and late , that have written of these things , are of opinion ) by means natural , though to us unknown ; may very well be termed natural in the latitude of the notion before explained : though to us unknown , i say , as who know yet of nature , in comparison of what we do not know , but very little , as they that have taken most pains in the study of it , acknowledge and lament . had we added the word supernatural , in this place , ( natural and supernatural ) it might have been too general , and comprehended miracles also , for which we have a more proper place , under the title of things divine . and the word , diabolical , or demoniacal , since there was no need of it , i was willing to forbear . secondly , i desire the reader to take notice , that whereas some who have written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( of belief and unbelief ) have chiefly , under that title , insisted upon trust , or trusting , between man and man , in point of friendship , and ordinary conversation , in contracts and promises , and the like , i meddle not at all with it in this sense ; by thin●s civil , understanding only relations , or histories of things done , or pretended to be done by men ; to be seen , or known in the world , not ordinary , and to all men , credible . again , credulity , oppos'd to incredulity , may be understood two ways , either as a vertue ( for so the word is taken sometimes , by christian writers , especially ; ) or both credulity ( the most warrantable and ordinary sense of the word ) and incredulity may be taken as two vicious extreams , of what we may call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in general , taken for a rational belief , or , belief grounded , either upon ordinary grounds of reason , and probability , which begets , a moral belief ; or upon such pregnant pressing reasons , as produce a firm assent , answerable to certain knowledge , or science , though not science properly , because not grounded upon the knowledge of the causes . in either sense , credulity taken , will fit our purpose well enough : yet of the two , i rather chuse the second , that credulity may be taken for a vice ; that so , as all , or most vertues , according to aristotle's doctrine , ( though by some , upon very light grounds , as i conceive , much opposed ) we may place this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or belief also in the middle of two vicious extremities . and so is this business of believing very well stated by plutarch , in more than one place , and upon several occasions . lastly , whereas my title promiseth the consideration of both equally , credulity , and incredulity ; and most of my examples will be found of incredulity , or such as tend to the reproof and confutation of it , i may be tho●ght to have dealt partially , as though i favoured , or less blamed credulity , than the contrary vice . but that doth not follow , neither had i any such respect , in the chusing of my examples . neither indeed is it absolutely determinable , which of the two , credulity , or incredulity , is most dangerous , or blamable ; but as the particular object of either is , so may the one be more or less than the other . but i must confess , the business of incredulity did more run in my head at this time , because of the times so set upon atheism , which of all kind of incredulity , is the most horrible , and damnable , and most unworthy of a rational man. now one prime foundation of atheism , as by many ancient , and late , is observed , being the not believing the existence of spiritual essences , whether good , or bad ; separate , or united ; subordinate to god , as to the supream , and original cause of all ; and by consequent , the denying of supernatural operations ; i have , i confess , applied my self , by my examples , which in this case do more than any reasoning ; and ( the authority of the holy scriptures laid aside ) are almost the only convincing proof ; to the confutation of such incredulity : in this first part , especially . however , unadvised credulity and incredulity being considered as two extreams , by the doctrine of contraries , it will follow , that what tends to the illustration , or confutation of the one , doth in some sort equally belong unto the other ; and though the examples , generally , have more reference to the one , than to the other ; the observations , upon the examples , shall equally concern them both , which is enough to justifie my title . now because credulity , and incredulity , doth properly belong unto such things , as are wondred at , either , as besides the ordinary course of nature ; and therefore wondred at , because rare and unusual ; or against it , and therefore thought impossible , or supernatural ; it will not be amiss in the first place , to consider what those things are , considered in their kinds , or generality , which usually cause admiration . as i go along , i may meet with somewhat , that may occasion some consideration : otherwise , i have no intention , but to name them only . monsters are the most ordinary subject of their admiration , who are not qualified to admire any thing else , though it deserve it , much more . however , they that have , or shall read the history of monsters , written by bauhinus , not to mention others ; may think the better of many things , which before perchance , they thought incredible . though he treat of all kind of monsters , yet hermaphrodites only , are in his title , as the most prodigious , or most considerable . indeed , many laws have been made about them , and many cases proposed , and answered , both in the civil , and canonical law . i have read also , of trials , processes , and judgments against , or concerning them , in several courts , beyond the seas ; and pliny doth record , that in his time , they were in deliciis , not for their beauty , and good parts , i suppose , but ( such is the perversity of some ) for their very monstrosity . and what if after all this , some men will maintain , that there be no such creatures ? one great argument will be ; they never saw any . another , there have been some counterfeits . upon these grounds , who seeth not , how much the history of nature may suffer , through the rashness and ignorance of some , who affect to be thought wise ; for denying what other men believe , the continuator of thuanus his history will tell , what passed in paris , anno dom. . about this controversie , if any desire to know . after monsters , those things i reckon , that happen by natural sympathies , and antipathies ; ( though these also , denied by some , who must adventure upon somewhat , that they may be thought some body ) and again those things that proceed , from what physicians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( it is written both ways : ) to which sympathies may be referr'd , but it extends much further : and again those things that proceed from the strength of imagination : concerning all which not only example , and instances , in most books of all arguments , are obvious ; but also peculiar books , and tractates , made by learned physicians and philosophers , searching into the causes , ( though natural acknowledged , yet hidden , and secret ) so far as the wit of man can reach , are extant : all these , i conceive , to them that search into the works of nature with diligence , offer themselves frequently , as worthy objects of admiration . another great object of admiration , is that which they call occultae qualitates ; to which some sympathies and antipathies ; as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be referred ; but is much more general , than either . those occultae qualitates have been stiled by some men , who had the ambition to be accounted more profound , and quick-sighted into the works of nature , than others , asylum asinorum ; or , the refuge , or sanctuary of asses ; but , in their attempts and endeavours of rendring of reasons , to maintain manifest qualities , they , generally , have acquitted themselves so weakly , so childishly , as by the discourses and refutations of physicians , and philosophers , both ancient and late , generally most approved and known , doth appear ; that what they thought to brand others with , hath unhappily , but deservedly stuck to themselves , their reasonings , if not themselves , being become the scorn and ludibrium of all truly wise , and judicious . so hitherto , i am sure , according to the old philosophy . but what the conceited omnipotency of atomes , according to the new philosophy , ( or revived epicurism ) may do , to satisfie all doubts and scruples , i know not . for my part , i shall not be ashamed to acknowledge my weakness : i have looked into it , with as much candor , and diligence , as in such a case i thought necessary ; so far from prejudice , that i would perswade my self , i could not but speed , and find what i sought for : but i have not i profess it ; yet with submission , to better judgments . to these occultae qualitates , we may add , influxus coelestes , or influentiae ; to which i find very learned men , physicians and others , to ascribe strange effects : yet there be very learned too , that will by no means admit of such : as learned pererius by name , who doth inveigh against them , as the confusion of all sound philosophy , and in very deed , the true asylum asinorum . yet , if a man consider of it soberly , and read impartially , what is by very sober men pleaded for them ; he may find ground enough , ( it is my opinion ) to believe them : especially , when he doth consider , that aristotle himself was forced , besides his four principia , or elementa , to have recourse to a quintam essentiam , ( besides that , which he doth appropriate to the heavens ) as a more noble cause : yea to god himself , in some things , as the immediate cause , operating above nature , above reason ( humane ) by his meer omnipotency . whereby aristotle doth apparently lay a foundation for miracles , as we may shew in due place : whereas some conceited foolish men , pretended christians , but real atheists , as pomponatius and the like ; because they would not seem to depart from aristotle's doctrine , refer all miracles to natural causes . besides it is well known that hippocrates also , doth acknowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in diseases ; by which though gallen , and some others understand ambientem aerem , only ; yet even so then certainly the aer preternaturally , or supernaturally affected , by some divine , or celestial cause ; which is the more probable , because in other places he doth speak of the gods , ( according to the phrase of those days ) very reverently , and doth much ascribe to their power , in those things that happen unto men . but to our coelestes influxus : though they be granted , yet it is very possible , that many things may be ascribed unto them , which may proceed from other causes . that some men are lucky at cards , beyond all imagination , or do feats with them , beyond the limits of any supposed activity , or jugling ; such as learned raguseius doth profess in the presence of some others , men of great worth and fame , whom he doth name ( hieron . fabritius , ab aquapendente : hercules saxonia , &c. ) to have seen , and admired ; i should not , though never so much admired , or incredible , ascribe to a celestial influence , though i find a very good author , whom i ever look'd upon as a second aristotle , ( the greatest commendation , i think , that can be given to man , religion laid aside ) in point of sound and solid reasoning ; even thomas aquinas , cited for it , by the same learned author : whose opinion , in that matter , i much sooner embrace , that such things are done by contract with the devil . and yet i have ground to believe , that so much may be done in this kind , by art and cunning ; ( which things are commonly referred to the power of u●e and custom , which will be our next consideration , after this of influxes ) so strange and miraculous , in appearance , that a man had need to be very well vers'd in such speculations , before he charge any man. and that is , when the case is so notorious , as no man can rationally doubt ; as in that pretended jugler , who ( related by divers ) before charles the ninth , king of france , made the rings of a gold chain , to leap towards him one after another , who was at a distance ; and after that , made the chain whole again : which , at last , himself confessed to have done by the help of the devil ; for which he was deservedly cast out of the court , and punished . learned vossius hath it too , and quotes three authors for it , but those three , have it but from one , which kind of quoting is not so safe , except this very thing add some weight , because it hath been believed by such , and such , and not contradicted by any . but , in a case of this nature , before such company , and yet of fresh memory , when the first relation was made ; the testimony of one credible witness , may be thought sufficient . but for pererius , why he should be so bitter against celestial influences , since he also doth grant , and ground upon occult qualities , which often are fetched from celestial influences , and liable to the same inconveniencies , and therefore by some , as was said before ▪ who would gladly be thought to see further than other men , so termed , ( asylum asinorum ) i see no reason . but granting these influences , the great question doth remain , whether they work , as general only , or as particular causes also . it is the opinion of some very learned , that their power , and operation doth extend even to particulars : as for example , to dispose and to incline ( not compel ) a man , to such and such actions : but of more , that they work only , as general causes : as for example , why in some ages , men generally have been more inclinable to superstition , ready to believe , and to swallow more , than the boldest impostor could invent : in others , more to atheism and incredulity , all upon the senses , and what is visible and palpable , though against all sense and reason . in some , more for strifes , and contention ; in others , more for peace , and calmer studies . and what shall we say to that influence , that produced in men that frantick humor , the beginning whereof is ascribed by historians , to the year of the lord . of wandring about , half naked , and whipping themselves unto bloud ? which though suppressed by authority for a while , sprung up again some forty , or fifty years after , with so much advantage , that most kingdoms in europe , were over-run with it ; and notwithstanding the opposition of popes , by their excommunications , and other means that were used , continued above . years after ; as doth appear by a peculiar tractate of gerson , the learned chancellor of france , set out anno dom. . against it . thousands in one company , of all kind of people , might have been seen in divers places , thus martyrizing their bodies , by tearing their flesh , and their bloud running ; a pitiful sight , in outward appearance , but whether to the greater pleasure of their distemper'd minds , or pain of body , i know not . i have spoken of it , elsewhere , which i shall not here repeat . i quote no authors : there are so many historiographers , besides others , that take notice of it , i think it needless . if i may speak my mind without offence , this prodigious propensity to innovation in all kind , but in matters of learning particularly , which so many upon no ground , that i can see , on appearance of reason are possessed with ; i know not what we should more probably ascribe it unto , than to some sad constellation , or influence . but to conclude this matter of influences , whether of general , only ; or , of particular efficacy also ; it is agreed on all hands , that they are secrets of nature , or of heaven , if you will ; which none will , upon pretence of any art , attempt to dive unto , but upon a presumption , that the world ( as of wicked men in general , some philosophers have maintained ) cannot subsist without cheaters and impostors . another great cause of wondring , is the power of use and custom : which they , who either by the report of others , creditable witnesses ; or by their own experience , have not been acquainted with , and well considered of , must needs ascribe to magick , and supernatural causes many things , which are meerly natural . it is a subject of a large extent , but of excellent use , in divers respects : which made some ancient fathers , ( not to mention other authors , of all professions ) upon divers occasions so largely to insist upon it , as they do sometimes . st. chrysostom saith plainly , that there is not any thing of greater power , and which produceth stranger effects , among men : the consideration whereof he doth make excellent use of , in matters of life and religion : which is the reason , that he doth insist upon it so often . among others , one great use is , to discern some actions , which have been admired , and through ignorance , thought miraculous and supernatural ; from supernatural and miraculous indeed : the discerning of which , of what moment it hath been , in civil affairs , sometimes ; and sometimes religious ; many pregnant examples might be produced . another great use the ancient fathers make of this speculation , is to convince the sluggishness of men , in the pursuit of heaven , who flatter , or rather fool themselves with a conceit of impossibility of performing what is required , and without which no heaven can be attained ; when they see or may see , such visible examples of far greater performances for a less reward , god knows , by constant endeavours , and resolution . it is possible , the reader may light upon a book , tituled , a treatise of vse and custom . it is not in the title , but might have been added ( as here ) in things natural , civil , and divine . that which gave occasion to it , ( for i must own it as mine , though set out , without my name ) was : i was at that time much troubled , and as i thought injured , by what , in the law of this realm , goes under the name of custom ; to me , before , little known : and as the business run often in my mind , ( riding especially , when i had nothing else to busie my thoughts ) it brought in time many things into my mind , which i had read , and observed , concerning custom , in general ; till at last it came to this , that was printed . i needed not have owned it , some may think ; and better so , perchance : yet the thanks i have had for it , from some , to whose judgment i could not but ascribe much , because i knew them very conversant in the study of nature , whereof also they have given good proof to the publick ; hath made me to adventure upon this acknowledgment . however , were it now to be reprinted , ( such is the largeness of the subject ) it might be sit●ed for publick use much more , than ever it was . now those things that are archieved by art and study , though they may seem not so properly natural , in that sense we take natural here ; yet as they are referred to the power of use and custom ( a great mystery of nature , in our sense , and the subject of much admiration , as that treatise will shew them , who desire further satisfaction about it ) so , they properly belong to this account . i may not , in this survey of several helds , which usually cause admiration ( i observe no order , but take them as they offer themselves ) i may not , i say , omit the wonders of chymistry : by some so much doted upon , ( right mountebancks , and cheaters in this ) that they would refer all mysteries and miracles , even of religion unto it ▪ and to that end , fetch the pedegree of it from god himself , in his holy word , ( much profaned and abused by their ridiculous , senseless applications , and interpretations : wherein , i think , one robert flud , of this country , worthily for it chastised by gassendus , hath exceeded , even to the height of blasphemy ; all that i have read or heard of ) and after him , from adam , from solomon , by sundry fabulous forged writings : and whom not ? trithemius , that learned abbot , and a great pretender to mysteries himself , whose inventions have troubled so many heads , to so little purpose hitherto ; his judgment of it is , that parum in se continet , praeter verba , fraudes , vanitatem , dolositatem , and the like ; which he would have the necessary attendants on it . what made him so angry with it , i know not . for my part , i am bound to speak of the art it self , lawfully used , as by most learned physicians at this day , with all respect and gratitude , as owing my life , under god , to it . for when ( it may do some others good perchance , to know it ) i was a young student in christ-church colledge , in oxford , in a grievous sickness ( it was thought , the small pox had struck in ) i had two physicians , whereof , the worthy professor , dr. cleyton was one , the other , a young man , of st. magdalens· hall , or colledge , as i remember ; by the appointment of my then tutor , dr. meetk●rke , since that , hebrew professor in oxford ; and afterwards one of the prebends of winchester , of ever dear and honoured memory to me . but my disease so prevailed , it seems , that after a fort-night , or thereabouts , having been prayed for in the church once or twice : at last both my physicians came to my tutor , and told him they had done what could be done by art : there was no hope left , but in gods great power , if he thought fitting : otherwise i had not many hours to live . having thus taken their leaves , and left him very sorrowful ; about one hour after ( this is the account i had from him , by word of mouth , and under his hand too ) the younger physician came to him again , confirms to him what they had said before , when together ; but withal , made a motion , if he thought fit , as in a desperate case , to try some means ▪ which possibly might do more than could be expected , by ordinary ways . at the worst , i could die , but two or three hours before my time . the doctor was at a stand ; asked whether he might not send to my friends , before , to london ; of which famous dr. thory was the chief , whom i was trusted to , and who took care of me . to which being answered , that before the man could come to london , the business would certainly be over ; he gave way : and presently , pills , or potion , somewhat was given me , which in less than twenty four hours , ( with gods blessing ) restored me to sense , and speech ; and from that time , i remember well , by what degrees i recovered . for i was brought so low before , that though prety chearful , ever since ; it was a whole month at least , after , before i could read in a book , or stand well upon my legs ; to say no more . now , that , what i took , was some chymical composition , my tutor told me , but no particulars of it , which i suppose were not told him . for i never was so happy , as to see , or know him , that had been the author of so much good , under god , unto me ; who i think died soon after himself : neither can i so much as give an account of his name , till i can find the doctor 's papers , which at present i cannot . i know how averse some are from chymical receipts : which indeed , from meer empiricks , must needs be very dangerous : but from a man , that is well grounded in the old way , may do strange things . this example therefore i thought would not be amiss . i have been much pleased with the relation of divers experiments , which i have read in quercetanus , when i have found them confirmed by other sober writers , that were not , or are not , meer chymists . for till then , i think a man may do well to suspend his faith . and i know that quercetanus himself , though very learned otherwise , is suspected sometimes by some , who generally give him good respect , to impose upon the credulity of his readers . how much more crellius , paracelsus , and the like ? i find learned sennertus charged with no less then atheism , by more than one , for giving too much credit unto him : as particularly , concerning that , which they call , the spiritual rose : that is , a rose ( and if a rose , why not any other plant , or flower ) by art , reduced into ashes , wherein the substance of the rose shall be so preserved , that with a convenient heat applied , a spiritual rose shall arise , and appear in the glass , like in all things to what it was before . yet this is averred for a truth by some , who profess to have made frequent experiment before company . so gafarell , as i find him cited by others : but gafarell is a man of very little authority with me ; ( especially in so great a thing ) neither with any man , i think , that loves sobriety . i have ground enough for what i say . had he , himself no intention to deceive ; yet the authors , whom he doth trust , such as galeatus , thevet , cardan , ( of whom more afterwards ) and his doting rabbins , sufficiently shew , what a man of judgment he was . in the beginning of that chapter , where he treats of the rose , he tells us of another experiment , very well worth the knowing , if true , ( cardan is his author ) that a knife , being rubbed upon some kind of loadstone , or a pointed instrument ; the body may be cut , or run in , without any pain at all . it may be true , but i would have better authority for it , than cardans ; that mendacissimus , by his own , and his friends acknowledgment : but more likely to be false , because not better known , or more inquired after . but the testimony of a learned physician of this country , confirmed by a noble and learned knight , doth much more move me . neither are the arguments , brought against the possibility of such a thing , by those afore mentioned censurers , of any great weight with me . why should it overthrow all faith , and all religion , or be prejudicial to the power of god ; as though god , who is the author of nature , were not the author of all wonders , brought to pass by natural means ? indeed , in point of philosophy , it must needs be very strange , and in some manner incredible ; because of that known axiome , a privatione ad hab tum , &c. but to contest against clear evidence , by philosophical axiomes ; is as much against philosophy , and aristotle particularly , as any thing . neither ( if true ) doth it abate of the wonder of the resurrection , to me ; who still look upon the same god , by his power the author of the one , as well as of the other . neither is my faith concerning the resurrection of the dead , confirmed unto me by this experiment , ( if it be true , which i desire i may be allowed to say , till i have seen it my self , or see more reason to believe it ) which i thank god , doth rest upon better grounds , than chymical experiments ; but illustrated , i will acknowledge , and say , not a little . for as here , out of ashes , so there , out of the dust : as here , the same rose in substance , yet a spiritual rose ; so there , the same body in substance ; but a spiritual body : this , by fire ; the other , i will not say by fire , yet not without fire ; when the elements shall melt with fervent heat ; and a new earth , and new heavens are promised . so much for the possibility of this noble experiment i can plead : to which i add , that the same that deride it , as impossible , in point of reason ; and , as impious to believe ; yet grant the birth , and growing of a plant in distilled water , as possible and true , which to some others , may seem as incredible . but on the other side , when i consider , that what these write of plants and flowers ; others , write of mettals and minerals , that they may be so resolved by art , ut in vitro ins●ar fruticis & arbus●ulae , efflores●ant & surrigantur : it makes me to suspect the other the more . for if such things could be done , me-thinks they should be seen oftner than they are ; or rather , reported to be . it were a sight for kings and princes ; not to be done in corners , and by men , who , i am sure , have been found tripping in less matters . i make as much doubt of that which they call , aurum alatum , though by some averred with much confidence . for if true , the invention and use of gunpowder , would be little regarded , in comparison . they that write of the wonders of nature , or natural magick , as they call it ; bring into this account also some things that have been done by exquisite art , apt to cause admiration , in the beholders , and incredible , or almost incredible to them , that have it by relation only . though art , and nature be commonly opposed ; yet well may such things be reckoned among the wonders of nature also , in more than one respect ; whereof one may be , because the authors of such wonders must be looked upon as helped , or fitted by nature , more than art , if by art at all . such a one is mentioned , a rustick by his profession and education , by wormius , in his musaeum ▪ whose pieces were admired by all , and by some , he saith , though● to exceed bare art . such were the works of archimedes , that admirable man , whose miraculous atchievements , though brought to pass by art , ( whereof himself hath left sufficient evidences , to posterity ) yet so far surpassing the reach and abilities ( for ought we can find ) of all that have been since him , in so many ages since , that we must needs think there was in him , and his works , much more of nature , than art . what praise a late architect ( dominicus fontana ) got , for removing one of the roman , or aegyptian rather obelisks , from one side of the vatican church , where it had stood a long time in circo neronis , to the other ; all books that treat of these things ▪ are full of it : as particularly , how long the pope ( sixtus the v. ) was , before he could get any body that would undertake it ; and how much the work was admired , ( and still is ) when it was done ; what instruments were used ; what cost was bestowed , and the like . it was , or is , an entire stone , of pounds weight : foot high , as some write ; but it may be a mistake of the print : for others , whom i rather believe , say but ; besides the basis , foot high . the manner , how it was done , is acurately set down by henr. monantholius , in his commentaries upon aristotles mechanicks . but what is this to what was performed by archimedes , in his time ? which things , though of themselves , very incredible ; yet attested at such a time , and by such witnesses , as they are , one may as well doubt , whether ever there was such a place as syracuse , or such a man as marcellus : not to speak of his own works , yet extant , which they that are able to understand , or part of them , look upon with as much admiration , as ever those works of his were , by them that saw them . i cannot but laugh at the conceit of some men , who think , that the use of gunpowder was known to archimedes , and that , by the help of it , he did what he did , at the siege of syracuse : such a conceit also hath sir walter rawleigh , as i remember , of alexanders time ; but upon what grounds , i shall not now enquire . but certainly , archimedes his inventions are much undervalued by them , who think such things could be done by gunpowder . gunpowder indeed in a ship may blow it up , suddenly : out of a ship , may sink it , in time , if it be not too far . but to hoise a ship , from the walls of the town , which were compassed by the sea , at one end ; and then to plunge it to the bottom : nay , to make it dance in the air , and twirle it about , to the horror , and amazement of all spectators ; and other things , more particularly described by plutarch , and by polibius ; is more , i think , than can be ascribed to the power of gunpowder . however , the wonder of gunpowder , is , the first invention , which was casual , except the devil ( which i do not believe , because less hurt is now done in fights , than was , when no gunpowder was ) had a hand in it : what is now done by it , no man doth wonder at : but what archimedes did , was begun , and carried on by art , and an incomparable brain , or wit , the gift of god , or nature only . among other works of archimedes , one was a glass sphere ; so claudian of it , but , which is more likely , lactantius saith of brass : by both it is elegantly described ; by the one , in verse ; by the other in prose . this sphere represented the motions ( we may be allowed to speak so i hope , notwithstanding the new , or rather , in this , old revived philosophy : for all men , i see , are not yet perswaded , nor like to be , to embrace copernicus's opinion ) of the spheres , and planets exactly ; of the sun and moon , especially , from which the division of days , and months , and years doth wholly depend . here was matter of admiration , especially if he were the first , that ever attempted it . of the truth , or possibility of this , no man doth doubt . but if it be true , which is written of another sphere , found in the precious cabinet of cosroes , king of persia , when he was overcome ( after he had committed many horrible cruelties against the christians ) by heraclius , the roman emperor , which not only represented the spheres , and their motions , but also rained , lightned , and thundred : as i must acknowledge , that it surpassed that of archimedes ; so i shall take the liberty to doubt , whether any such can be made , by meer art. yet sci●kardus , in his series of the kings of persia , doth speak of one of a latter date , made by one stafflerus tubingensis , not less admirable , which also exhibited a rain-bow ; if many old men ( for , by a mischance of fire , it was burned before his time , it seems ) by him carefully examined about it ( he saith ) may be credited . i know not by what chance , a discourse hath faln into my hands , containing an excellent description of some such machina , called horologium astronomicum , which , as i guess by the last words , was to be seen in germany , in the year of the lord . the words are ; david w●●lkenstein , vratislaviensis , silesius ; mathematum professor , & chori musici praefectus in argentoratensium academia ; honestissimo & integerrimo viro , domino gregorio zolchero , amicitiae & observantiae ergo , describebat anno dom. . i will set down ( some perchance will desire it ) the beginning also . descriptio astronomici horologii , &c. horologium hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est , id est , per se mobile , ponderibus agitatum . nomen ei indimus ab usu : nempe quia horas , praecipuas temporis partes , annum , mensem , nychthemeron , diem , noctem , horam , minutum etiam , mobilibus statuis , elegantissimis picturis , jucundissima sonorum harmonia , & cantu , discriminat & judicat . partes ejus sex sunt . prima continet globum coelestem , secunda astrolabium : calendarium , & orbem horariorum minutorum . tertia habet tres orbes periodicorum motuum ; menstrui , horarii , & hebdomadarii . in quarta , regina considet , & , circum eam , aliquot proc●res versantur cum praecone . extra regium palatium , sunt m●rs , & mil●s , & post hos duos , angeli . in quinta , sunt duo angeli , excubitor , & gallus . hae quinque partes , in aperto sunt loco . sexta pars , in abscondito est , cymbala continens . thus far the first page , with three lines of the second , written in an excellent hand , distinguished with variety of incks , ( besides the title-page , which hath more variety ) black , and red : upon pure vellum ; but that it hath received some hurt by sea-water , as i guess . the whole description doth consist of twenty four pages . here indeed , in this whole description , i find nothing of thunder , or lightning : no rain , no rain-bow , as in the former : but so many other things ( eclipses of sun , and moon , among the rest ) that if i be not mistaken in the sense of the words , may deserve almost as much admiration . i did once conceive , that it was a publick clock at argentoratum , ( in germany ) famous for some noble pieces of architecture ; but no mention of any such thing hath occurred hitherto to me , that i can call to mind . i have read a description out of politians epistles , that hath much affinity with this , but that it is not so large , neither doth it mention any statues , or images , or musical instruments . i doubt not , but some may know more of it , than i do , which this , may provoke them to impart . and now i am upon it , it must be acknowledged in general , that no science , or contemplation doth afford more wonders , and more abstract from all materiality , ( theology always excepted ) than the mathematicks , or mathematical conclusions . as for example , ( though it be a common example , yet never sufficiently admired ) that two lines , bending the one towards the other , may be drawn ( still bending , as before ) in insinitum : that is , to eternity , and yet never meet : this , when a young scholer in the university of oxford , i was shewed , and sufficiently , by ocular demonstration , as it were , convicted , that it must be so : yet still so strange and incredible did it appear unto me , that i could never be satisfied , but that there is some kind of fallacy in that business . i have heard it thus also proposed , which did increase my suspicion the more . a. b. stand at a distance . b. stirreth not : a. maketh towards him . the first day , he goes half the way . the second , another half , of the space that remained , after the first days work , or march . the third , another half of what remained . so the fourth , the fifth day ; still one half of the way , or space , that remaineth , and no more . i ask , when shall a. be at his journeys end , and overtake b. i answer , upon the same ground , as before , never . i would not have these things used , as arguments to confirm the truth of christian faith , or of any articles of our faith ( i see it is done , by some ) that seem most incredible . for though assent may be extorted , by apparent irrefragable proofs , and propositions ; yet hardly true belief wrought , and obtained . gassendus saith , he will suspend his saith : adhuc ambigo , is his word : and gives his reason , because mathematical ( to which , nevertheless , of all humane sciences , it is acknowledged , that truth doth most properly belong ) suppositions may be true in one sense , and not in another . chrys . magnenus , a great stickler for the atoms saith , non eadem est ratio linearum mathematicarum , & physicarum . i hope , then , it will not be required , that divinity shall be tried by the mathematicks , and made subservient to them ; which yet the temper of some men of this age , doth seem to threaten , who scarce will allow any thing else , worthy a mans study ; and then , what need of universities ? but , not the theorems of the science , but the works of mathematicians , was that we were upon , as a more proper object ( more visible , i am sure ) of admiration , and by consequent of credulity and incredulity . such were those admirable works of archimedes we have before spoken of , and may have more occasion perchance , in our second part : and therefore shall proceed no further in this subject . so we go on . there is not , i think , any thing more liable ( after monsters ) to popular admiration , than those things that grow in different climats , or countries . but , as it belongs to fools and children most properly , to gaze , with no little wondring sometimes , at those that wear cloaths and apparel different from their own , or that , which they are used unto : ( some there be so simple , that can scarce believe them real men , endowed with the same qualities of nature , if the difference of apparel be very great ) so truly , to wonder much at any natural thing ; as plants , or beasts , or the like , that are said to grow , or live in any other part of the world ; or upon relation , scarce to believe that to be truly existent , though we have good authority for it , which our own country doth not afford ; must needs argue great simplicity and ignorance . what can be more different ( of things that are of one kind ) than europian , and asiatick wheat , otherwise called turkish-wheat ? what if all , or most other things did differ as much , the difference of soil and climat considered ; it were no great wonder , in point of nature . i have both seen the picture and narration of lobsters , drawing men , notwithstanding their resistance , with arms in their hands ; into the sea , to eat them . i will not upon a single testimony , though i have no exceptions against the relator , absolutely believe that it is true : though i believe it possible . a flying mouse , is no wonder in england : why should i wonder at a flying cat ( i do not mean an owle ) if i have good authority for it : i have scaligers , but that is not enough to make me believe it , though he name the place , except he said he had seen it , which he doth not . it is enough for me , that i believe it possible ; and if it be true , when i know it , i shall make no wonder of it . since we know it that the world is full of variety , ( none of the least of its ornaments , and an argument of the creators power , and wisdom ) why should we wonder at all , or make any difficulty to believe , what doth only confirm unto us , what we know , that the world is full of variety ? but this kind of admiration , or unbelief , ( besides them i have spoken of before ) doth naturally belong to them , who never were out of their own country , nor ever had the curiosity to read the travels of others ; upon whom seneca passeth this judgment ; imperitum animal , homo , qui circumscribitur natalis soli fine , which i may english , that man is more an animal , than a man , whose knowledge doth not extend beyond the things of his own country . but then , i say , we must have good grounds for what we believe . for to believe every thing , that is reported or written , because it is possible , or not at all strange , in case it be true ; doth argue as much weakness , as to believe nothing , but what our selves have seen . but there will be a more proper place for this afterwards . these things here spoken of , might be referred also to the power of use and custom before spoken of , but in another sense . of divers things , which are ordinary objects of admiration , and by consequent of credulity and incredulity , hath been spoken hitherto : but the most ordinary , is yet behind ; and that is , things that are supernatural ; of which we may consider two kinds . some things so called , ( termed also natural by some , as was said before ) because no probable natural reason hath hitherto been found , or given , nor are apparently reducible to any of those former heads , before mentioned : though it is possible , that time , and further experience may discover more , and that be found natural , in the ordinary sense ; which before was judged supernatural . and again , some things , which though called natural also , by some ; yet , not by ordinary men only , who may easily be deceived ; but by others also , men of fame , and approved sobriety and sincerity , whose business it hath been all their life long , ( whether obliged by their profession , or no ) to enquire into the ways , and works of nature , are deemed and esteemed , the actings of devils , and spirits immediately ; or of men and women , assisted with their power , as their instruments . but at this very mention of devils and spirits , i see me-thinks , not a few , and among them , some , not only in their opinion , but in the opinion of many others , and by publick fame , learned and experienced men ; some , to recoil with indignation ; others , gently to smile , with some kind of compassion . now if it may be rationally doubted , whether there be any such thing as devils , or spirits , and consequently such men , and women , as magicians , and sorcerers , and witches ; then there is as much reason , to doubt of all those particular relations , which presuppose the operation of spirits , whether by themselves , immediately , or by their agents , and instruments , witches , and wizards . and indeed so we find it commonly , that they that believe no devils , nor spirits , do also discredit and reject all relations , either ancient , or late , that cannot with any colour of probability , or knack of wit , be reduced to natural causes ; and that they do not believe witches and wizards , seldom believe that there be devils , or spirits . i might go further , according to the observation of many , both ancient and late : but i will stop there . however , if not all atheists themselves ( which i have more charity , than to believe ) yet it cannot be denied , but the opinion is very apt to promote atheism , and therefore earnestly promoted and countenanced by them , that are atheists . and indeed , that the denying of witches , to them that content themselves in the search of truth with a superficial view , is a very plausible cause ; it cannot be denied . for if any thing in the world , ( as we know all things in the world are ) be liable to fraud , and imposture , and innocent mistake , through weakness and simplicity ; this subject of witches and spirits is . when a man shall read , or hear such a story , as erasmus in his colloquium , intituled spectrum ( the thing was acted in england , as i remember ) doth relate : who doth not find in himself a disposition , for a while , to absolute incredulity in such things ? and the world is full of such stories ; some , it may be , devised of purpose , either for sport , or of design , to advance the opinion , in favour of atheism : but very many so attested , that he must be an infidel , as can make any question of the truth . how ordinary is it to mistake natural melancholy ( not to speak of other diseases ) for a devil ? and how much , too frequently , is both the disease increased , or made incurable ; and the mistake confirmed , by many ignorant ministers , who take every wild motion , or phansie , for a suggestion of the devil ? whereas , in such a case , it should be the care of wise friends , to apply themselves to the physician of the body , and not to entertain the other , ( i speak it of natural melancholy ) who probably may do more hurt , than good ; but as the learned naturalist doth allow , and advise ? excellent is the advice and counsel in this kind , of the author of the book de morbo sacro attributed to hippocrates , which i could wish all men were bound to read , before they take upon them to visit sick folks , that are troubled with melancholy diseases . but on the other side , it cannot be denied , because i see learned physicians are of that opinion , and visible effects do evince it ; but that the devil doth immiscere se , in several diseases : whereof sir theodore mayerne , ( whom i think for strange and even miraculous cures , i may call the aesculapius of his time , and do no body wrong ) gave me a notable instance , concerning a maid in his house , that had been bitten by a mad dog , which also died of it : to whom when he came in a morning , with a looking-glass ( to make trial of what he had read , but not yet experienced himself ) under his gown ; before he was in the room , she began to cry out , and told him what it was he had about him . but i leave a further account of it to his own learned and voluminous observations , which i hope they that have inherited that vast estate , will not envy to posterity . yet i know there be physicians too , that would make us believe , that bare melancholy , will make men , or women prophesie , and speak strange languages , as latine , greek , hebrew ; ( of all which there be sundry unquestionable instances ) but such are looked upon , by others of their profession , the far greater , and every way , much more considerable number , as hereticks in that point . but because the matter is liable to mistakes , and imposture , hence to infer and conclude , there is no such thing , as either witches , or spirits ; there is no truth , but may be denied upon the same ground , since it is certain , there is no truth , no nor vertue , but is attended with a counterfeit , often mistaken for the true ; as by divers ancients , both historians , and philosophers , is observed , and by sundry pregnant instances confirmed ; whereof i have given a further account in my latine notes upon antoninus , the roman emperor , his incomparable ( i must except those of our late gracious sovereign , and gods glorious martyr ) moral meditations . now whereas i said but now , they that did not believe there be witches , or spirits , did generally discredit , and reject such relations , either ancient or late , as cannot with any colour of probability or knack of wit , be reduced to natural causes : it is true , generally they do . but see the contradictions , and confusions of a false opinion , and affected singularity . for some of them of a more tender mould , being convicted by frequent experience , of the truth of those operations , by others accounted supernatural , or diabolical , and yet , it seems , not willing to recant their error of the non-existence of witches and spirits , which perchance had got them ( the thing , certainly , that divers aim at ) the reputation of discerning able men , above the ordinary rate of men ; to maintain their reputation , they devised a way , how not to recede from their former opinion , and yet not deny that , which they thought ( it is their own acknowledgment ) could not be denied , but by mad-men ; that is , supernatural ( generally so called ) operations . how so ? why , they tell us , that all men , good or bad , learned and unlearned ; by the very constitution of their soul , and the power and efficacy of a natural faith , or confidence , may work all those things , that we call miracles , or supernatural operations . this was the opinion of one ferrerius , a later , and learned physician in france , whom i have had occasion , but upon this very subject , elsewhere to speak of . how many more besides him , did espouse the same opinion , ( for he was a man of great credit , as by thuanus his relation doth appear ) i know not . now because i never heard , neither is it alledged by any other , that i have read , that this man , or any that were of his opinion , did ever attempt to do miracles , which certainly they would have done , had they had any confidence in their opinion ; may not any man probably conclude from thence , that they maintained , what they knew in their own conscience to be false : or by gods just judgment , for not submitting their reason to his revealed word , and the ordinary maxims of religion , were suffered to entertain such opinions , as must needs argue some kind of deliration and infatuation ? but if the reader will have the patience of a short digression , i will tell him a story , concerning this au●erius , or , as bodin writes him , ogerius , which may be worth his hearing ; not because it is strange , which is not my business , properly , but because it is not impertinent to what we drive at , truth . there was , it seems , at tholouse in france , where this man lived and died , a fair house , in a convenient place , which was haunted , and for that reason , to be hired for a very small rent . this house , augerius ( as once athenodorus , the philosopher , did at athens ) not giving perchance any great credit to the report , did adventure upon . but finding it more troublesome , than he did expect , and hearing of a portugal scholar in the town , who in the nail of a young boy , ( it is a kind of divination , we shall speak of , in due place ) could shew hidden things , agreed with him . a young girle was to look . she told , she saw a woman curiously clad , with precious chains , and gold : which stood at a certain piller in the cellar , ( the place , it seems , chiefly haunted ) having a torch in her hand . hereupon the portugal's advice to the physician , was , he should have the ground digged , just in that place ; for that , certainly there was some treasure there . the physician had so much faith , it seems , as to believe him , and presently takes care for the execution . but when they were even come to the treasure , as they thought , or whatever it was ; a sudden whirle-wind puts out the candles , and going out of the chimney , ( spiraculum cellae , the latine translation calls it : which may be understood of a store-house , in any part of the house , or a cellar , or vault : i live in a house built upon a vault , which once had a chimney ) battered some foot of battlement in the next house , whereof part fell upon the porch of the house ; part upon the said chimney , and part upon a stone-pitcher , or water-pot , that was carried by a woman , and brake it . from that time , all annoyance of spirits , ceased in that house . when the portugal was told , what had happened , he said , the devil had carried away the treasure , and that he wondred the physician had no hurt . bodinus , my author , saith , the physician himself told him the story , two days after ; who presently after ( bodinus , i mean ) went to see the ruines , and found it as he was told . and this , saith he , happened in a very clear calm day , as at the best time of the year , though it was the december , . by the dedicatory epistle , in my edition , bodinus first set out his book : augerius died , . there arose some difference , it seems , between bodinus , and this augerius , before he died , as thuanus doth tell us . but whether friends , or foes , ( though here , augerius is stiled by him , medicus doctissimus ; and a little before , where he speaks of his opinion , vir doctus ) no man , i think , can rationally have the least suspition , that bodinus , upon the very place , where the thing happened , which could not be long concealed from publick knowledge , durst , or could relate it in any particular , otherwise , than as it was generally known in all the town , to have happened , and augerius himself had made relation to him . and this was the man , who not able otherwise to avoid spirits and supernatural operations , which as to the matter of fact , he doth acknowledge , and thinks it a kind of madness to deny them ; did take upon him to devise and maintain , that all men naturally , learned and unlearned , were in a capacity to do miracles by their faith , i wish the reader would take the pains to peruse that whole chapter of his , de homerica curatione , as he doth call it , to see , how that learned man doth labour miserably to come off , with any probability , with his mad project ; which yet , he professeth , he did not hastily , or unadvisedly fall upon ; but , cùm toto animo ac studio omni [ in eam cogitationem ] incumberem , as himself speaketh . a good caveat , i think , to others , how they entertain new opinions . yet , i cannot absolutely say , that he was the first author of this mad device . the enthusiastick arabs long before , ( we have given an account of them , elsewhere ) did broach some such thing ; which by cornelius agrippa , is largely explained and maintained in his books , de occulta philosophia : but neither by the arabs , nor by cornelius , is this power given to all men in general , learned , and unlearned ; but to them only , who by constant study and speculation in these mystical arts , ( in very truth , diabolical , and so acknowledged , in effect , by cornelius himself , in his solemn recantation in his books , de vanitate scientiarum ; though not believed by all men , to have been so sincere , as it should have been ) have refined their souls to such a degree of perfection , as much exceeds the bounds of ordinary humanity . but , neither were these ever famed for wonders , or miracles done by them , that i remember , whether arabs , or others . ancient magicians , as porphyrius , iamblicus , and the rest ; did profess to deal by spirits : so later magicians , agrippa and others ; and trithemius , in his answers to the questions , proposed unto him , as the man then in europe , best able to resolve him , by maximilian , the emperor , concerning the power of witches , &c. doth much inveigh against the malice , wickedness , and fraudulency of those spirits . and those few set aside , as agrippa , trithemius , and some others ( of whose great acts nevertheless , i find but little recorded ) it is well known , that such as we call supernatural , not divine operations , have in all ages , since those ancienter magicians , been wrought by men and women , who were altogether illiterate , and for their lives , most infamous . as for them , who allow and acknowledge supernatural operations by devils and spirits , as wierius ; who tells as many strange stories of them , and as incredible , as are to be found in any book ; but stick at the business of witches only , whom they would not have thought the authors of those mischiefs , that are usually laid to their charge , but the devil only ; though this opinion may seem to some , to have more of charity , than incredulity ; yet the contrary will easily appear to them , that shall look into it more carefully ; as by that little we shall say of it afterwards , any indifferent man may be satisfied . and though it is much , that he doth grant , and no small part of what we drive at , when he doth acknowledge supernatural operations , by devils and spririts , as we said before : and that he had not the confidence , though his project of acquitting witches from all crime , might tempt him to oppose himself to the belief ( grounded upon daily experience ) of all ages , of all men , some few excepted ; nevertheless , i cannot but look upon the opinion he doth maintain , as gross , and notorious incredulity ; and of very pernicious consequence ; and therefore , think my self bound to enquire into it a little further , before i proceed to other matter . my first argument , or observation shall be , concensus generis humani . for , that some few here and there dissent , if any should object them against the universal consent of men ; he may as well object , that the earth is not round , because there be many hills , and valleys in most part of the world . now this reason from the generality of mens belief all the world over , must be of great weight to engage ours , except there be manifest reason to the contrary . aristotle doth acknowledge it , a man otherwise not over-credulous , or addicted to popular opinions ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he ; what all men believe , we may say , is truth . and what use hath been made by ancient heathens and others , of this general consent of mankind , to prove that there is a god , is well known . it is very usual with many , when they have some strange opinion to broach , to tell us of some erroneous perswasion , which hath long prevailed among men ; as , that thread bare example of the antipodes , which once to believe , was heresie ; to which some others may be added . but in this particular , how impertinent such allegations are , who doth not see ? for it is one thing by some authority of man , or probability of reason , to be misled into an opinion , determinable more by speculation , than experience ; or , if by experience , yet rare , and difficult , and wherein few men are concerned , as to matter of life : in such a case , if the error be never so general , it is no wonder . but in a case of this nature , as witches ( to which we add , spirits , in general , and supernatural operations ) which doth mostly depend , especially where learning is not of daily experience , and wherein mens lives and fortunes are so much concerned : to be misled in this , and from age to age , to continue in the error , is a strange thing indeed , if not a meer impossibility . the world is much wider now ( as to knowledge ) than it hath been formerly : and therefore the consent of it so much the more considerable . i have ( as all men , i think have that are any thing curious ) read several relations of all the known parts of the world , written by men of several nations , and professions , learned and unlearned , in divers languages : by men of several ages , ancient and late : i do scarce remember any short , or long , but doth afford somewhat to the confirmation of this truth ; but in most , i remember well to have met with very particular accounts and relations of witches and sorcerers ; strange divinations , predictions , operations , whereof the relators , many of them , men of several nations and professions , papists and protestants , who probably never heard of one another , profess themselves to have been eye-witnesses . now if we confine our selves to this one part of the world , which we call europe , to which one part all learning seemeth now to be in a manner confined ; which , within this hundred , or two hundred years , hath produced so many able men of all professions ; divines , lawyers , physicians , and philosophers ; papists and protestants ; those few men excepted , who may soon be named all , known by their writing , to have dissented ; who is there among them all , who hath not , pro re nata , and as occasion served , born testimony to this truth , or cause ? but how many are there , of most kingdoms , germanes , high and low , french , english , spanish ; not to seek further ; of all professions that have written of this subject , pleaded it , by reason and experience , and all kind of proofs ; answered all objections , and pretensions : some whereof , learned and grave , have had the examination of persons , men and women accused for those wicked practices in great number . nicholaus remigius , a man both pious and learned , ( i wish covetous printers had not bereaved us of his excellent poetry , in many editions ) in his books of demonolatrie , doth profess , within the space of sixteen years , to have had the examination of near , whereof were condemned to death . we may say the same , or there-abouts , i think , of grillandus , not to mention others . that so many , wise and discreet , well versed in that subject , could be so horribly deceived , against their wills ; or so impious , so cruel , as wilfully to have a hand in the condemnation of so many innocents ; or again , wilfully , in the face of the sun , and in defiance to god , by so many false relations , to abuse all men , present , and future ; what man can believe . their chiefest evasion , who are , or would seem to be of a contrary opinion is , what a strange thing a depraved fancy , or imagination is ; how easily it may represent to it self devils , and spirits ; sorceries and inchantments , and , god knows what : which things , commonly talked of , among ordinary people , especially , as many other things are ; though they have no real being , yet may make great impressions in the brain , and offer themselves in sleep , or when the brain is sick , and out of temper , by melancholy especially . or , if they be of wierius his opinion , what advantage the devil may make of a sick brain , to make silly poor women believe , that they have done things , which they never did , nor could . and this , when they have proved by two or three examples ( or say twenty , or more ; for it is no hard business ) they think they have done much . but what reason have they , to think this such a mystery , that none of those , that have had to do with witches , and sorcerers , ever heard of any such thing ; and would not well consider it , before they passed any judgment ? but what if more than one , ten , or twenty perchance , ( it hath been so sometimes ) have been actors , or accessories in some one execrable business , and , upon suspition , being severally examined , are found to agree in one tale ; to have been thus and thus incouraged , assisted , by spirits ; to have acted such and such things ; met in such places , at such times ; which things , accompanied with notable circumstances , are found upon examination to be true , in all points and particulars ? what if others , men and women , be convicted by the deposition of sundry creditable witnesses , upon some sudden quarrel , or old grudge ; to have cursed , and threatned , thus and thus ; men or cattle ; and that it hath happened accordingly : strange deaths , strange diseases , strange unnatural , unusual accidents , have ensued : can all this be , the effects of a depraved fancy ? or what , when such a house , such a parish hath been troubled with such unusual accidents ; if all those accidents , immediately cease , upon the arraignment and execution of some , that are suspected , and have confessed , ( though it doth not always so fall out , that they confess , which may be some argument of their repentance , which , i fear , is not very usual ) shall we impute all this to a depraved fancy , or imagination : or say , with wierius , that all this is done by the devil only , to bring poor innocent women to destruction . and that god doth suffer these things , to punish ( but more of that by and by ) the credulity of men ? truly , as i can believe , that some men , innocently , for want of experience and good information , may hold such an opinion , which of the two , they conceive most charitable ; so , that any man of ordinary capacity , that hath taken pains to inform himself , can really , without some great and secret judgment of god , persist in it , is to me almost incredible ; or not less strange than any of these supernatural operations , which ordinarily cause most admiration . then , if a man consider , what kind of men , for the most part , they have been , who have taken upon them , to oppose the belief of mankind , or universality of men , concerning witches , &c. some notorious atheists , as pomponatius , vaninius , &c. others , confident , illiterate wretches , as one of this country , reginald scot , and the like ; he will think certainly , that if the cause be no better , than the patrons , it cannot be very good , nor see any reason at all to embrace it . but i must not let reginald scot pass so , without a further account , for their sakes ( if any ) that have a better opinion of him , though otherwise , a very inconsiderable man. his book , i must confess , i never had , nor ever read ; but as i have found it by chance , where i have been , in friends houses , or book-sellers shops ; and , as the manner is , cast my eyes , here and there ; by which persunctory kind of taste , i am sure , i had no temptation to read much of him . i do not , therefore , take upon me to judge of him , by what i have read of him my self , which being so little , might deceive me ; but by what i have read of him , in others , whom i know to have been learned , and judicious , and of great moderation and candor , in judging , even of enemies . this , i hope , i may speak without offence , or contradiction , of one , whose surname , notwithstanding the vast difference of their worth , comes somewhat near ( for i know , that observations have been made , even upon names to the others christian-name ; and that is , doctor r●ynolds , when he lived , as i take it , regius professor of divinity , in the university of oxford : who it seems upon the report the man had got among the vulgar , had the curiosity ( a right helluo librorum , as any was in his time ) to read him . he doth mention him more than once , or twice , in those learned , and elaborate praelectiones of his upon the apocrypha ; and not only name him , but takes notice of many particular passages , and confutes them ; or rather , makes himself and his auditors ( now readers ) sport with them , but always admiring the unparallel'd boldness , and impertinence of the man. of all the books he doth mention , in those large and elaborate prelections , i do not remember any whom he doth censure with more scorn and indignation . neither is dr. reynolds the only man i have read , that doth censure him : i could name two or three more , if it were tanti , or worth the while . and what might not we expect from a man , who reckons plutarch , and pliny ( so i find him quoted ) among the fathers of the church : and leonardum vairum , a late spaniard , who hath written three books , de fascino , or incantatione , ( i have him not , but in french ) and stiles himself beneventanum , ordinis sancti benedictini , & priorem abbatiae ejusdem , in italia : makes him , i say , either a protestant , or an ancient father : but these things we may laugh at , if these were his greatest errors ; concerning which , they that desire to know more , may find enough in that learned piece before mentioned . as i was upon this , and had even written , or rather , ( for i had ended this first part , and was now writing it out , as fast as my weak condition would give me leave ) written out so far : a worthy learned friend , whose judgment and communication in all kind of literature , wherein he is very expert , i much value , brought me a book entituled , a philosophical endeavour , in the defence of the being of witches and apparitions , against drollery & atheism , . glad was i , to see the book , who am a stranger to all new books , except it be by some chance , these many years ; and i was not long , before i had run it over . i was glad to find , that we agree so well in our account , both in this particular of reginald scots , and of witches in general , though in different ways . he philosophically , and subtilly : i , more popularly and plainly ; yet i hope , not less usefully . as for his particular opinions , or conjectures , we may take further time to consider of them . his zeal against the scoffers and drollers of the time , as he doth call them ; that is , against atheism , which now passeth commonly , but most falsely , and among them only , who want true wit , and solidity ; for wit and gallantry , i do much applaud . so much of it , ( the book i mean ) if not to satisfie others , yet my friend , who did help me to the sight of it . but wierius was a learned man , a physician by his profession , who neither wanted wit , nor experience . they that have read his other book , de lamiis , ( which i never saw ) lay to his charge , that he is not constant in his opinion : sure i am , in his book de praestigiis , &c. he doth shew much inconsistency : and sometimes , no small conflict and repugnancy , as a man that is much put to it , and doth not know what to say . for example , where he doth argue , whether men or women , sorcerers and witches , may become unsensible to any torments , inflicted by magistrates ; at first , he doth deliver it affirmatively , that they may ; and wickedly , or unadvisedly , ( as elsewhere frequently , for which he is much condemned , and censured by some , to have written more in favour of spirits , than women ) doth set down some charms , that ( he saith , or may be so understood ) will do it . but then immediately , he doth propose some things to the end , that what he hath delivered before as true and certain , might be questioned and deemed rather ridiculous and false , than true , or credible . for ( saith he , as though any man , acquainted with the world , or the scriptures , could not have answered it ) all powers are of god : it is not likely , that god will give so much power to devils , as to hinder the course of justice . a great argument indeed , of gods power , and providence over the world , that though he doth it sometimes , to make us the more sensible , and thankful ; yet he doth it not often . secondly , because god , as he is just , will not have wicked actions ( a great and invincible argument , that there is a time and place of rewards , besides this present world ) to pass unpunished . yet for all this , his conclusion at last is : ( sed tamen hominum impietate sic merente , saepius haec accidisse fateor ) that it is so nevertheless ; there be charms and spells , which with the devils help ( through the wickedness of men ) will make men and women unsensible of any torments , be they never so great . this puts me in mind of what i have heard from sir the●dore mayerne , ( though dead many years ago , yet his memory , i hope , is yet fresh and living : i shall need to say no more ) whereof he had been , he said , an eye witness ; and what course was then held in geneva ( which then abounded with such creatures ) for the prevention , or redress of such diabolical unsensibleness , in witches , and magicians . i could say more from him ; but i will not , now he is dead , give any man occasion to question the truth , either of his , or my relation . but to return to wierius : so much was the man himself unsatisfied in his own opinion , that it is no easie thing for any man else , that reads him , to know what he would have . for , that horrible things are done really , according to the confession of women , accounted witches ; that , he doth not deny : that divers things , by the confession of these women , of the time , and place , and manner , and complices , come to be known , which before were not known , and which upon diligent examination are found punctually true , in every circumstance , according to their confession ; he doth not only acknowledge , but doth tell many strange stories himself to confirm it . what then ? the devil , saith he , makes them believe they have done , what himself hath been the true author of ; nor could indeed be done by any , but himself . but did ever any man believe , that which witches did , they did it by their own power ? but that they wilfully , and knowingly , to satisfie their own lust , or desire of revenge , or other wicked end , make use of the devil , to bring such wicked things to pass , which are confessed to be true and real , and wherein they usually are instrumental themselves ; as by clear manifest proofs , and evidences ( if any thing be clear and certain in the world , besides their own confession ) doth often appear ; this is that which is laid to their charge , and for which they deservedly suffer . nay , he doth not deny , but that such as have been bewitched , have been restored by those , who were suspected ( and convicted , some ) to have bewitched them : and yet for all this , bare phansie the cause of all . i beseech him , what hath he left to us , that we can call truth , if this be but phancy ? and still the conclusion is , that god doth suffer these things , poor innocent women to perish , for the credulity of men ; because they believe that there be witches in the world : so that according to him , not those women , who are suspected and convicted by the devil , upon their earnest seeking to him , to have done such and such things ; but they that are so credulous , as to believe it , deserve more ( though he doth not say it , it doth follow so ) to bear the punishment . and who doth not see , that by this doctrine , the greatest malefactor , traitors , rebels , and the like , may be accounted innocent ? if this be not enough , to shew that the man was infatuated ; then hear him plead , that witches cannot be , because it is against the goodness of god , to suffer , that poor old women , oppressed with misery and age , should fall into the worst of evils , as to become a prey unto the devil . and again , that if god did give such power to witches , the world could not subsist : that if witches have such power , what need any king , or prince be at such charge , to raise armies , to defend themselves , or offend others ; when one single witch may bring the same things to pass , without such trouble , or cost ? now the strength of these arguments doth lye in this ; if it be true , first , that women are the only object of gods providence and goodness , and not men : and secondly , because god for reasons best known to him , yet not altogether incomprehensible to man , doth sometimes suffer ( as in jobs case ) some of these things to be , which we may believe , and yet believe that not one hair of our heads can perish , to our prejudice , without gods permission : that god , i say , because sometimes , is therefore bound to suffer them always , and hath given the devil absolute power over the earth : which things , if ridiculous , and impious ; so certainly must the opinion be , that is grounded upon them . but if all this reasoning will do nothing ▪ yet wierius hath another refuge ; though , we see these things , ( which we think a good argument of truth in most other things ) yet we must not believe them , but rather think that the devil hath bewitched our eyes to represent unto us things , that are not really , than to believe , that women can be so cruel . so he professeth of himself ; tam enim id existit inhumanum , tetricum , & crudele , & creditu difficile , ut si vel meis intuerer haec oculis , &c. yet of men , he will believe any thing , it seems , by those sad stories he tells us of sorcerers , whom he doth detest to the pit of hell ; but of women ( s●lomon did not find it so , nor the author of ecclesiasticus ) we must not believe any such thing . my opinion , ( to end this discourse ) concerning the man , is his prince , and master , whose chief physician he was , had been wrought into that belief by some , ( as always here and there some have been of that opinion ) before wierius had any thing to do with him ; that it was so , and so , in the case of witches , just as wierius doth endeavour to make good , in his book : who also ( his prince ) what he believed , took a pleasure ( if not , pride ) to discourse it publickly . all this , i learn from wierius his dedication , and some passages of the book : my opinion is , that to gratifie him , was the chief ground of wierius his undertaking , who probably by what we have observed , would not have engaged himself into such trouble of spirit , and mind , to oppose the publick belief , without some great provocation . this is a charitable opinion , the reader will say , if he consider , what is objected unto him by others , to prove , as was intimated before , that what he intended , was not so much to favour women , as the devil himself , with whom , it is to be feared , that he was too well acquainted ; as ( besides other pregnant arguments ) cornelius agrippa his disciple , and bosom friend , according to his own relation and acknowledgment . but enough of him . to others , that are of his opinion , or perchance deny magicians , as well as witches , i would have them to consider , that if there be really such , as the world doth believe ; who ( whether men , or women ) by entring into covenant with the publick enemy of mankind , and by the mischief they do , not to particular men , women , and children only ( not to mention dumb creatures , which are made for the service of man ) but even ( god permitting ) to whole towns , and countries , by fires and pestilences , and otherwise , as the most approved historians , and physicians of these times , who have taken great pains to search into it , and give such reasons as few , i think , will undertake rationally to refute , do assert and maintain : if such , i say , really , who for those reasons , deserve no less than the devil , to be accounted the enemies of mankind : what may we think of those , ( though some , i believe , through ignorance , and for want of due information ) that become the patrons of such ? and if there be laws against calumniators , and false witnesses , and those that go about to take away the good name , even of private men and women ; what punishment do they deserve , that dare publickly traduce all the venerable judges of so many christian kingdoms , as either ignorant wretches , or wilful murderers ? but all this while , we have said nothing , from the authority of gods holy word , by which , besides some pregnant examples of witches , and witchcraft in the scriptures , all sorcerers and magicians ; all witches and wizards , with much exactness distinguished and enumerated , are condemned to death ; and their sin set out , as the most hainous of sins , in the eyes of god ; and for which more than any other , the wrath of god comes upon the children of men , to the utter destruction of whole kingdoms and countries . this indeed i should have begun with , and might have contented my self with such authority , had i to do with christians only . but i know what times we live in : we may thank these late confusions , the fruit of rebellion , and a pretended reformation , for a great part of it . but they that are true christians , need no other proof , i am sure . others , if rational , and not too far ingaged into atheism , have somewhat also to consider of , if they please . i think i have spoken of most of those general heads , under the mathematicks ( as by the rest , many particulars , which i do not mention ) comprehending the opticks , and all manner of glasses , by which strange things are performed : most of those general heads , i say , natural , and supernatural , which usually cause admiration among men ; and thereby become objects of credulity and incredulity ; civil , and divine only , which we refer to their proper places , excepted . i shall now in the next place give some instances , first in things meerly natural , as generally understood ; then in things supernatural ; or , in trallianus , and other ancient physicians , their sense and notion , which we have followed in the title ; natural too , but as natural is opposed to rational : which things , intended for instances , shall be such , which i , upon grounds of reason , as i conceive , profess to believe ; though by many , who suspect the relations , not credited , or thought impossible . after which instances , i shall annex some directions , or observations ; with some examples of some things , which but lately generally credited , have proved false , which i think may be useful . my first instance shall be concerning those men and women , who have been reported to have lived some years without either meat or drink : except air should be accounted meat , as to chamelions , and some other creatures it is generally ( though denied by some , i know ) supposed to be . the truth is , that having had occasion sometimes , not otherwise very forward to tell strange things , though never so true , in ordinary discourse , yet upon occasion , supposing this to be no such strange thing , because i had read so much of it , but might be believed ; i did once adventure , in very good company , a learned physician being then present , to mention such a thing : but i perceived it was entertained , as a thing not credible ; especially , after the physician , in very deed an able man , whom i did not desire to oppose in a thing more properly belonging to his cognizance ; had passed his verdict upon it , that it could not be . yet now , i will say , upon the credit of so many good authors , and the particular relations of so many examples , delivered with so many circumstances , wherein no mistake , or imposture can rationally be suspected ; that i do believe it , that divers men , and women , but more women , than men , have lived divers years , ( some to their lives end , others for some years only , and then returned to eating ) without any bodily food , ordinary or extraordinary , liquid or solid ; yea , i believe it , as i believe that i my self , with ordinary food , and gods blessing , have so many years above . lived hitherto . but here , before i proceed , lest any , now that mocking and scoffing at religion , and the scriptures , is so much in fashion , should take any advantage , to slight and deride religious , or miraculous fasts , such as are recorded in the scripture : i must profess , and declare in the first place , that i never met with any relation , true or false , of any man or woman , that ever did , or could , by any art , or study ; ( though , by the devil , i think , such a thing might , god permitting without any prejudice to religious and miraculous fasts ) bring their bodies to any such thing . but so many , as i have read of , were such , who either after some great and tedious disease , or some natural operation of a proper temperament , or constitution of body , not voluntarily , but against their wills , came to this strange pass . the want of which right information might make some , whom joubertus doth mention , and stile , men for their simplicity , and piety ( except he speak it ironically ) venerable ; to discredit , what otherwise , upon such evidences , they would have believed . i remember well , that when i was a young student in the university of oxford , i had often a book in quarto ( as we call them ) in my hands , which also had the picture of the party cut to the life , which did contain a very particular relation of one of these : which because i never did meet with since , ( it was in one of the booksellers shops , not in any library ) i make this mention of it here , so far as i can remember . but divers others have written of it : among others , joubertus , before mentioned , a french physician ; against whom one harvy appeared , to shew the impossibility , in point of nature ; who , by more than one , i believe , ( for raphael thorius , doctor of physick , whom i may not mention , without honour , both for his worth , and for particular obligations ; lent me a little french book in defence of this subject , which he accounted a very solid piece , by which this secret of nature came first to my knowledge ) by more therefore than one , i believe , but by one , who was most taken notice of , franciscus citesius , the then french king , and cardinal richel●w's physician ; a very learned man was answered : who also wrote the story of one of these foodless , or if we may so call them , aerial spiritual creatures , which he calls , abstinans consolontanea : the book printed in paris , . but besides him , i have also one , paulus lentulus , a learned professor , he was then , bernae helvetiorum , who hath written the history of one himself , and collected several relations , most , by men of note , as langius , hildanus , and others , ( not omitting citesius before spoken of , but contracted ) concerning others , not a few , in other countries . this book hath the attestation and encomium's of many learned men prefixed : and hath the picture of one of them also ; yet i cannot believe , that it is the book i saw in oxford , which , as i remember , gave account of one only , and was , i think , a thicker book . truly , it would be hard , if not proud and insolent , ( saint augustine , in the like case , saith impudent ) to question the faith , or judgment of so many credible men , ( some , of eminent fame ) of divers nations and professions . but that which makes the case indisputable , is , that some of these , whose story is exhibited , have been long , or long enough to find the truth , kept and observed by divines , physicians , magistrates : one , by maximilian the emperor , his great care , and particular appointment , ( whose story is written by more than one ) to see , whether there could be any fraud , or imposture . and besides , the very sight of some of them , might have converted , or silenced at least , the most incredulous obstinate creature in the world ; their stomack , and bellies , whereof nature had no further use , being found so shrunk , that it was impossible to think , that meat and drink could there find a receptacle . i was once kindly entertained at a place , ( in england , but where , or by whom , except i had the consent of them , to whom i profess to owe much respect for their kindness , the reader must excuse me ) where after i had been some days , upon some information concerning a gentlewoman , that had some relation to the house , though not then in the house , who was said to live without meat ; i made bold to ask my friend , ( a noble knight ) the master of the house , what he knew of it . his answer was , that she had been his house-keeper , one month , he said , as i remember , and sat at his table every day , but had never seen her eat . this did set an edge upon my desire , and curiosity , to enquire further . this gentlewoman had married one of his sons , who lived and kept house by himself ( there also have i been kindly entertained more than once ) not many miles off . he was a scholar , and a very ingenuous gentleman , and one , who himself was as curious to understand as much of nature , as by ordinary study and curiosity can be attained . his answer was , that ever since ( some years , i am sure ) she had been his wife , he never did observe her to eat otherwise , than that sometimes , once in a week perchance , in handling of dishes , she would seize hastily upon some one bit , which her phancy more , than her stomack , was tempted with . i make no question , but if faithful observations were duly made , which was the way in ancient times , of all that hapneth extraordinarily in this one country of england , we should not need be beholding to strangers so much , or at least , would find less cause , in many things , to reject and contemn their relations , as incredible and fabulous . sure , i am in most books that i have read , to understand what is not ordinary in the cause of nature ; i find england often named , where i can find or hear of no english-man , to attest . in this very particular i am now upon , i have read of some , i am sure , reported to have lived in england without either meat or drink ; i know not how long , of whom i have read nothing in english histories . but i shall not trouble my self to find where , having said enough to satisfie them , who have not , by some solemn vow or resolution , made themselves impenetrable to reason . yet , the story of an english-woman or maid , that lived , i think , twenty years without eating , written by roger bacon , the reader may find , if he please , in the collection before mentioned , for the truth whereof ; though i doubt not the possibility , except otherwise confirmed , i will not engage . but whereas he doth fetch the cause from heaven , or heavenly influences , if he be in the right in that , this example will not so properly concern us , who pretend in this particular to nothing , but natural causes . i know there be also who ascribe it to the devil ; neither will i deny the possibility of such a thing . however , when natural causes may clear the business , except some unnatural circumstances , as sometimes it doth happen , perswade to the contrary ; much better it is to let the devil alone , than to fly to him for satisfaction . but to return to our relations : i have said it before , and say it again : no man i think that will take the pains to read the books i have mentioned , with all the particulars which they contain , but will , what ever opinion he was of before , acknowledge himself satisfied of the truth , as to matter of fact . as to possibility in point of nature , i will not be so peremptory , though i acknowledge my self very fully satisfied , by those learned tractates that have been set out about it , that it may be . now that any ( women most , to whom this hath happened ) should after long sickness fall to this , and so continue , dull , heavy , consumptive in their bodies , and some without motion ; and so , after some years , die ; though strange even so , yet i do not see much to admire , but that it should so happen unto any ; who nevertheless for some years have continued fresh and vigorous , with a good colour , and without any abatement of flesh without , or any other notable alteration ; and have returned in time , to eating and drinking again , as other folks ; as i think it happened to her , that was kept by maximilian's order ; is that i most wonder at , and wherein we might with more probability suspect a supernatural cause , though herein also , i submit to better judgments , and believe as they do , that it may be , naturally . the matter is fully discussed by sennertus also , a man of so much authority with me , and with all men , i think , whom new discoveries have not so besotted , as to think nothing right , but what is new ; that he alone might go a great way to perswade me . marcellus donatus also , de med. hist . mirab . lib. . c. . is very full upon it : and hath many instances : this among the rest : that a certain priest did live . years in rome with air only , as by the keeping of pope leo , and divers princes , and the narration and testimony of hermol . barbarus , is most certain . however , i am not so addicted to any cause , that i would allow of any indirect ways , to maintain it . to prove the possibility , among other arguments and instances , that are used , i shall here take notice of one , and what i have to except against it : not hence to infer against the cause it self , any thing , for which there is no just reason , this being but a remote and inconsiderable proof , in comparison of so many more pregnant and direct evidences : but to take this occasion , by the way , to shew , how testimonies should be examined , before we yield much to their authority . it is alledged by more than one , that there is a people in the north , about mascovia , who constantly from such a day in november , to such a day in april following , hide in caves of the earth , and continue all that time without any food , but sleep . now that this was averr'd to henry the iii. king of france , when in polonia , by men of great quality , who lived in , or about those countries , and might easily know the certainty , with great asseveration ; this indeed , i believe , and is of great weight with me , ( though i would not , upon no greater evidence , press , or perswade any other ) to work somewhat towards a belief . sennertus , i find , dares not peremptorily affirm it , for a truth ; or much trust to it , for an evidence ; as having much greater , and more wonderful things , which no man , he saith , can question , to prove the possibility of living , without eating , or drinking . yet it doth appear by his words , though he feared it would ( multis fabulo sum videri ) by many be slighted as a fable , yet that himself did much more incline to believe it , than not . and there be other relations of those northern people , believed , i see , by sundry grave and learned men ; which , to be compared , might seem every whit as strange and incredible . but because i do not make it my business here , to undertake for the truth of it , as i before professed ; nor have any intention to entertain my reader with strange relations , more than shall be necessary to my principal end ; i shall willingly forbear them , or reserve them to another place . that which i have to except in the relation of this story is , that two authors are named , gnagninus in muscoviae descriptione ; and sigismundus baro , in hebeirsten , in itineratio : as two several authors , and two several testimonies ; whereas if we examine those authors , they will appear in this , but one , not only by the words , which they borrow the one from the other ; almost the same , in both : but also by gnagninus , who at the end of his description , doth make honourable mention of sigismundus ; whereby it doth appear that he had read him , and borrowed of him . but , what is worse , upon further examination , it will appear , that this sigismundus baro , saith no such thing at all himself , but hath that passage verbatim , out of an itinerarie of a nameless author , written in the ruthenick-tongue : translated , or part of it , by himself , and inserted in his own commentaries : and moreover , that he had , with all possible diligence ( as he professeth , page . of the antwerp edition , anno dom. . ) inquired of those huminibus mutis , and other , morientibus & reviviscentibus ; those sleepers in caves of the earth before spoken of ; yet professeth he could never meet with any , that could say he had seen it himself , but only heard it from others : and therefore saith he , ( vt aliis ampliorem quaerendi occasionem praeberem ) to the end , that others might further enquire , not as believing it himself , or commending it to others for a truth ; he was willing to let them know , what he had found in the itinerary . it is almost incredible , what a wrong to truth this manner of citing of witnesses and testimonies hath been in all ages , when three or four , sometimes four or five , or more , are cited , as several witnesses , who upon examination , prove but one , and perchance , not so much as one , good , or clear witness . but i have done with my first instance or example : which concerned things natural , as ordinarily taken ; and though store of such offer themselves to me ; yet , because i have reason to make what hast i can , being every day , by much weakness summoned , or put in mind ; i will proceed to instances in things supernatural , which will better fit my design . my second instance therefore shall be out of seneca , who in his fourth book of natural questions , which doth treat of snow , hail and rain : in his sixth chapter , relates rather as a tale , than a truth , ( so he doth profess , at the beginning ) what he found recorded , and believed by some others , to wit , that there were men in some places , who by observing of the clouds , were able and skilful to foresee and foretel , when a storm of hail was approaching . cleonis was the place , by him named ; which was then the name of more places than one : but by what he saith of it , it should be a town of the peloponnesus ( now morea , under the turk ) of no very great fame , or name . but it seems , whether by the nature of the climat , or somewhat else , natural or supernatural ; very subject to storms of hail , by which the fruits of the ground very commonly destroyed . it did so trouble them , that after many endeavours , it should seem , to prevent their loss , they at last found a strange remedy . first , it must be believed , according to the relation , that by diligent observation of the clouds and other temper of the skies , in such storms , which , to their great grief and damage , were so frequent among them ; some men had attained to that skill , that they could , as was said before , foretel a storm . of these men , some were chosen and appointed , as publick officers , ( therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , observers of the hail ) to give warning to the people , who upon that warning did hasten to kill , some a lamb ; others , according to their abilities , pullum : some young thing or other : probably , a chick : the bloud whereof was offered , as a sacrifice . but if any were so poor , or by chance , so destitute at that time , that he had neither agnum or pullum : why , then his way was to prick one of his fingers with some bodkin , or writing-steel ( as the fashion was then ) that had a good point , and that bloud was accepted for other ; and so the storm certainly diverted . in the relation of this , seneca doth use some merry words , which have deceived many , ( which hath made me the more willing to take them into consideration ) as though it were far from him , to believe such an absurd and impossible thing . grant , saith he , there were such men , that could foresee and foretel a storm : what relation have the clouds to bloud ; or , how can such a little quantity of bloud , as a chicken , or a prickt-finger can afford , so suddenly penetrate so high , as the skies , to work such an effect ? yet if a man doth well observe his words , it will appear , that seneca did more incline himself to believe it , and so doth propose it to us , rather as a thing true , than otherwise . for after he had said , that men in the examination of the cause , were divided ; some , as became very wise men ( that is his word ) absolutely denying , that any such thing could be , that men should covenant with the snow , and with small presents pacifie tempests , ( though , saith he , it is well known , that the gods themselves are overcome with gifts : for , to what end else , are all their sacrifices ? ) others thinking , that there was in bloud , naturally , some kind of efficacy to repel , and avert a cloud ; he doth further add , what he knew would be objected by others ; but how can , in so little bloud , be so great force , as to pierce the clouds , and to make them sensible of its power ? after this , knowing , and tacitly grounding , there was no arguing the possibility of a thing by reason , against certain evidence ; for which in this case there was so much to be said : how much more safe , and ready would it be , ( saith he ) barely to say , it is a lye , an arrant lye ; it cannot be . and then go on : but at cleonis , they were wont to punish them severely , who had charge to prevent the tempest , if through their negligence , either their vines , or their corn had suffered . in our xii . tables also , ( the old roman-law ) there was a law against them , who should by any kind of inchantment , hurt , or destroy other mens corn. to what end all this , think we , but to make it appear , that if evidence would carry it , there was enough to perswade us , the report of cleonis was true enough . yet after all this , fearing he had gone too far , to expose himself to the ludibrium , or derision of those sapientissimi , or wonderful wise men , who would believe nothing to be true , ( the clear profession of the epicuraeans of those days ) the cause whereof they could not understand ; to make some amends , he ends his discourse in the reproof , as it were , of rude ignorant antiquity , that could believe such things , as that there were charms or spells for the rain , to be procured , or put back : which , saith he , is so clearly impossible , that we need not go to philosophers , to know their opinion . as for seneca's meaning , whether i be in the right , or no , i shall not think my self much concerned ; let every man after diligent perusing of his words , judge as he pleaseth . though this more , to make my interpretation of his words , more probable , i have to say , that it doth appear by other places , how fearful he was to utter any thing in this kind , that was not generally believed , though himself , in all probability , made little or no question of the truth . see but immediately before , how tenderly he doth propose , and not without an apology for himself , lest he might be thought seriously to believe it , ( which also made ovid so fearful , though himself an eye-witness , to write it ) that the northern seas are wont to freez , or to congeal , in the winter-time . let also pliny's words be considered , concerning this very thing ; not the place , but the thing : there be spells against hail , saith he , and diseases , and ( ambusta , which he also calls , ambustiones : that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) burnings : some of which have been tried : ( or , by experience , approved true ) sed prodendo , obstat ingens verecundia : that is , but to set down particularly , a marvellous shame ( or fear ) doth hinder me , as well knowing the different opinions of men . let every man therefore think of these things , as himself pleaseth . so pliny : whereby doth appear , that he durst not speak what he thought , and believed , lest he should undergo the reproach ( those wonderful wise epicuraeans ; pliny himself , a great favourer of their sect ; being very numerous , and in great credit in those times ) of a writer of tales . but , as i said before , let seneca's meaning be what it will ; as to the thing it self , though i will not undertake for the truth of it , according to every circumstance of seneca's relation , partly because i never saw the records of that city my self , which haply seneca did ; and partly because plutarch , who doth mention those , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or observers of hail , doth not name any place , and instead of the bloud of a lamb or chick , doth mention another kind of bloud : yet that there is no such impossibility in the relation , but that it might be very true ; so far i dare undertake , and i hope to make it good . neither will it appear incredible to any man , who instead of a natural , will but allow us a supernatural cause . but first let us see what we can say , for the truth , or probability of the fact , or thing ; and then let the reader judge , what may probably be the cause . it seemeth that very anciently , such an opinion hath been among men , romans and grecians , that by some magick or supernatural art , ( for the devil was not so well known , in those days , though daemons , which was an ambiguous word , as elsewhere i have shewed , were ) strange things might be wrought , as in the air , so upon the land , to further or hinder the fruits of the earth . empedocles , anciently , a notorious magician , became very famous for his skill in that kind , ever since he helped the athenians , when by unseasonable winds , all their corn was like to miscarry ; as laertius , and others , bear witness : from which time and thing , he got the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or wind-stiller . among other things , it was very generally believed , that witches and magicians had a power , or an art , to transfer both the crop and fertility of one field to another . messes hac atque illac transferunt diris tempestabibus , omnesque fructus , paucorum improbitas capit ; saith the author of that poem , or comedy , ancient and elegant , commonly called q●erel●u : quite different from that in plautus . and tibullus long before , to the same purpose ; cantus vicinis fruges traducit ab agris . one caius furius cresinus , a roman of a mean fortune , whose grounds were observed to thrive so beyond measure , that he did reap more ex agello , or a little field , than his rich neighbours did , of sundry large ones ; was accused , that he did fruges alienas pellicere veneficiis ; that is , that by witchcraft he did rob other grounds , to enrich his own . it came to a trial , but he came of with great honour . pliny is my author . but , by the way , it will , i hope , be no digression , to take notice of another story of his , which will not be impertinent to our present discourse , concerning this anciently believed translation of the fruits of the earth , from one ground to another ; and very pertinent to our main subject , of credulity and incredulity , of which pliny doth afford more examples , than any other author i know ; and is very often wronged , and censured by men , through incredulity , grounded upon ignorance . many fabulous relations he hath , i know , from all kind of authors , which himself made no other account of , for the most part . nay , i am sure , he doth sometimes reject that for fabulous , which upon better consideration , will appear true enough . we may therefore think our selves beholding to him for the knowledge of many true things , which , if because accounted by him fabulous , he had taken no notice of in his observations ; we had never known . but , however those things may prove , or be judged , which he had from others ; it can hardly be shewed , that he records any thing of his own time , or upon his own knowledge , that can be proved a lye : & it is well known , that being a man of great wealth , and dignity , wilfully and willingly he did adventure his life ( and lost it , we know , in that adventure ) the better to learn the truth , and , if possible , to discover the cause of some strange things : so heartily was he addicted to the study of nature , and therefore more unlikely , he would wilfully , do the truth of nature so much wrong , as to violate and defile it ( willingly and wittingly ) with fabulous narrations . but now to the story which himself doth call , ( prodigium super omnia , quae unquam credita sunt : ) a prodigie beyond all prodigies , that ever were believed ; and yet delivered by him , as a true story . in nero's time , he saith , it so happened , that a whole olive-field was transferred , or carried to the other side of the high way , and the ploughed ground , that stood before in the adverse side , set in the room . he doth not ascribe it to any witchcraft : though ; it be so apprehended by some , that tell this story after him : as lodovicus vives by name , for one . it is much more likely , that it happened , if true , ( as i think very reasonable to believe ) by some strange earthquake , or motion of the ground , in those parts , occasioned by subterraneous winds , and vapours . who hath not heard of trees , and rivers , removed from their proper place , and placed elsewhere , by earthquakes ? but if any be so incredulous , as not to believe pliny in this : what will they say to machiavil , an historian without exception , that i know of , whatever his religion was ; who tells us of a storm in italy , by which , besides many other wonders , ( i have not the original italian ) tecta , quae templis inaedificata erant ; the roofs of churches , ( he names two ) integrâ compagine , ultra milliare inde consedere : were removed whole and entire , above an italian mile : l. . p. . he doth indeed leave it free to the reader , whether he will impute this strange accident to a natural or supernatural cause ; and to us , and our purpose , whether natural or supernatural , is indifferent . so much to give some light to that part of seneca , that mentioneth , according to the phrase of the xii . tables , the inchanting of grounds , or fruits of the ground . now to return where we begun ; extraordinary storms of hail ; very prejudicial to the fruits of the earth , which seemed supernatural ; in these days seneca speaketh of happening very frequently : ( i am much deceived , if geneva , which in calvins time was much infested with witches , hath not formerly known such accidents ) country people sought for remedy to such , as did deal in those things ; by whom they were taught rites and sacrifices ; as also spells and charms , which proved very helpful , and therefore used very frequently . in so much , as they that did write of agriculture , or , de re rustica in those days , did not think they did acquit themselves of what they promised sufficiently , if silent in these things : as particularly may appear by columella , ( not to mention others ) not inferior unto any that hath written of that subject , either ancient or late ; in his tenth book , whereof he hath some receipts , not much unlike this in seneca . certain it is ▪ that spells and charms were in such credit in those days for such uses , that even constantine the great , a christian emperor , when he made laws against inchantments ; he doth except those , that were for the preservation of the fruits of the earth , and those that were made , or used against hail , particularly : cod. l. . tit . . inscribed , de malesicis , & mathematicis ; which , according to the stile of those days , was as much as magis . in the fourth chapter , or paragraph , de magia ; these words are ; nullis vero criminationibus implicanda sunt remedia , humanis quaesita corporibus , aut in agrestibus locis , innocenter adhibita suffragia : ( some might by that word perchance , understand ecclesiastical prayers ; but here of necessity , magical spells and charms , must be understood , which he doth excuse only , for the good that they do ) ne maturis vindemiis metuerentur imbres , aut venti , grandinisque lapidatione quaterentur : quibus non cujusquam salus aut aestimatio laederetur , sed quorum proficerent actus , ne divina munera , & labores hominum sternerentur . i think i shall not need to english this , because the substance of it is already expressed . neither did this law die with constantine ; for it was renewed by some emperors after him , though at last , as it well deserved , repealed and abrogated . and god forbid , any such thing should ever be allowed in any place , that pretends to christianity . for besides that we must not do evil that good may come of it ; where such wicked practices are suffered , though some present benefit may be reaped for a while , yet the curse of god will be found , sooner or later , to light upon the place ; and for some benefit , unjustly purchased , many mischiefs , ( if not utter destruction , through gods just judgment ) will ensue . however , that the opinion of mischief , done by witches and magicians , by storms of hail particularly , did continue long after constantine's law was repealed , may appear by laws made against them in after ages : as particularly by lodovicus , king of france , and emperor of germany , his additions to the capitula made by him , and his father charles the great , add. ii. c. . de diversis malorum ( so printed , but magorum certainly is the right ) flagitiis . i think by this that hath been said , it will not seem strange , that any town , in those heathenish times , should have such officers , as from their office should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or hail observers ; especially , when seneca doth in a manner appeal to publick records . but that such a device , the bloud of a lamb , of a chick , or a prickt-finger , should have such operation , as to prevent the danger , may be a wonder indeed , yea , an incredible thing to them that do not know , or believe there be such creatures , as devils and spirits in the world ; whose delight is , to abuse mankind with such fopperies , that whilest men ascribe the efficacy to some outward things , they may less suspect themselves , or be suspected by others , to work by unlawful means , and get an ill name , if no other punishment for it . leonard vair , in his book of charms , hath a relation of a strange custom , in some places , very well known to him , it seems ; for he speaks of it with much indignation ; ( in spain or italy , we may be sure ) which custom is ; when country-people will drive grashoppers , or any such hurtful vermin ( frequent in that country , probably ) out of their grounds ; they hire a conjurer for judge , and two advocates ; the one to plead the cause of the vermin , the other of the people , which solemnly performed , at last , sentence of excommunication is pronounced against the vermin . thus the devil , by his instruments , conjurers and sectaries , doth endeavour to bring the most solemn ceremonies of the church , even the sacraments ( whereof examples in books of this argument are very obvious ) into contempt . vair doth not tell us , with what success : but by what we shall observe in due place , as occasion doth offer it self ; the reader will yield it very probable , that it is not , sometimes at least , without success ; and how little reason any man hath to be scandalized at such things , shall be fully argued , before we end this first part . but it would please some , better perchance , to hear of somewhat meerly natural , that should have , or be reported to have the same effect , which we ascribe to the power of devils and spirits . i have some authors for it , but believe it who will , ( though i profess to believe much of the vertues of plants and minerals , if coral may be reckoned among them ) that red corals have the same property : and that in germany , many husbandmen , upon approved experience , will after sowing , here and there , but especially in the borders of their grounds , scatter some little broken pieces of red coral ; and by that means preserve their own from all hurt , when their neighbours grounds , round about , are much annoyed by the violence of either hail or thunder . my author , as i take it , is a german himself : he might easily have known the truth . he makes himself a great peregrinator , to satisfie his curiosity , or improve his knowledge in natural things . such a thing as this , me-thinks , had he had any hopes to find it true , might have been worth his labour , though he had rode many miles , and he might have had the thanks and blessings of many for such a discovery , had it been certain . this makes me very much to suspect , if not affirm , that it is but a tale . i have read of women too , somewhere , who upon such occasions , use to cast up salt in the air , which is more probable : but with what success , or upon what ground , i can give no account . but if after all this , not yet fully satisfied with such instances , as the old known world hath afforded , we will take the pains , to search the records of the new world , there we shall meet with seneca's case very punctually ; the bloud of men offered unto devils ( their gods ) to preserve their corn , and other fruits , from hail-storms , and tempests . witness petrus martyr mediolanensis , de insulis nuper inventis ; whose testimony , not to seek further , we may rest upon , as a very credible witness . but to proceed , and so to end this particular , which seneca gave us the occasion of ; that devils can raise storms and tempests ( if god permit ) by their own power and skill , when they please ; they that believe the history of job , will make no great question : and if devils ; witches also by his power ; as all that have written of witches , who believe there be such , averr , and give many instances . as for rain , mentioned by seneca , ( though his words sound otherwise to me , than to any by whom i find him quoted : let the reader judge by what i have said of it before ) as , the dotage of antiquity ; as of hail , so of rain , i find none that have written of witches , and believe them , but determine it affirmatively , that the devil hath the power of that also , god permitting , when he will. to pass by ordinary instances : dion cassius , a very serious historian , hath a relation of plenty of rain , in time of greatest necessity , by which a roman army , was as it were , miraculously preserved ; procured by magick . which , with baronius , i should be very inclinable to believe to have been done by the prayers of christians , as under aurelius antoninus ; acknowledged even by heathen writers ; it once happened : but that the chronology will not , i doubt , agree : christianity was not so ancient in those parts , i believe . we have now gone through all the particulars of seneca's relation : i shall only add , i do not believe , that cleonae ( for the word is differently written ) by the scituation of the place , was more subject to hail , than any other place ; but the devil by some chance of opportunity , having once got this superstition there established , he would be sure they should not want occasion to continue it ; which must be , by frequent hail threatned ; and probably he did so order it , of purpose , in the air , that they might easily see , without any conjuring for it , when a storm was coming . in the next place , i shall take notice of a relation in philostratus , ( an author , though fabulous in those things , that concerned his main design , to make a god , of a magician ; yet for some strange relations , once supposed false , now approved true , well deserving to be read ) and his conceit , or comment upon the relation . the relation is this , how apollonius being in prison by domitian's command , and one of his legs fettered ; damis that attended him , began to be much out of heart , and doubtful of the issue . whereupon apollonius , to revive him , shewed him his leg out of the fetters : and when damis had sufficiently viewed it , loose , and free ; of his own accord he put it into the fetters , or stocks ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) again . whereupon damis doth infer , that surely , because he did it with such ease , without any previous prayer or sacrifice , that he must be more than a man. now , that this might probably be done by apollonius , we may believe , since he did much more afterwards , which by christian fathers , and historians is acknowledged , when being brought out of prison , as a criminal , to the court - hall , or place of judgment , domitian being present , he vanished out of sight , and was at the same time seen far from the place , but not in prison any more . the relation then admitted , or supposed : what is philostratus his descant upon it ? the simpler sort , saith he , ascribe such things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to witchcraft or magick : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , ( not as the latin interpreter , though not much amiss to the sense , quas ad plurimas rerum humanarum proficere arbitrantur ) and so they judge of many other things , that happen in the world among men . he goes on : the publick wrestlers and fencers , out of a greediness to be victorious , they have a recourse unto this : ( witchcraft or magick ) but the truth is , they are not at all the better for it , when they have done : but if by chance ( or providence : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so is the word often taken , as i have shewed elsewhere by some examples , to which many more may be added ) they happen to prevail , wretched men ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) bereaving themselves of the praise , ascribe it to the arts . and in case they be worsted , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : what that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes here , i do not understand : till some body tell me , i shall make bold to read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) yet will they not mistrust the art . fool , will they say : for had i but offered such a sacrifice , or burnt such incense , i could not have missed of the victory . and so he goes on , that it is so with merchants and lovers : and how they suffer themselves to be cheated by these sophisters , as he calls them . they that will read this author , may not trust to the latin translation ; no , nor to the greek text , as now printed . i wish some body had undertaken the printing of it , in my time ; they might have had it more correct and intelligible , in many places , than it is , in any edition i have seen . but , to the business . he would not have it thought , that spells and charms can do any thing : there was a reason for it . he knew , apollonius did deal in such things , as could not be ascribed to natural causes : so that he could not avoid the suspition of a magician , if there were any such thing as magick . now , if once granted , that all , who pretended to such things , were but impostors , and could do nothing , really ; then it must of necessity follow , that apollonius , what he did , did by the finger of god , and was a divine man. though we deny not , but there have always been , and are now ; in england , i believe , not a few ; london especially ; morlins , and others , who have a way to cheat and abuse silly people ; ( whether rich or poor , i call them so , that are so easily caught ) making them believe , they can do great things , whereas , in very deed , all they do , ( except they deal by the devil , as apollonius did ) is but cozenage and delusion : yet this discourse of philostratus notwithstanding , if we search the records of antiquity , we shall find , that in those days , and before , as it was very ordinary for them , who did strive for victories publickly , either in the circus , by racing , or any way else , by any kind of game or exercise ; to apply themselves to witches and magicians , that by their help , they might be sure of the game ; so , not unusual also , for men to prevail , by those arts . which gave occasion to constantius's law , de maleficis comprehendendis ; where learned gothofred his note is ; agitatores equorum plerique , &c. that is , most horse-racers of those times , by magical arts , at times , did hinder their adversaries horses , and made their own sw●fter , as st. jerome in the life of st. hilarion ; arnobius , contra gentes , and cassiodore in the third of his varia , bear witness . so he . we shall have a proper place afterwards , to consider of st. jeromes words here cited , which are very pregnant , and apposite to prove the thing ; but otherwise , might cause further doubt and wonder , and therefore must not be passed over in silence . but besides those quoted by gothofred , there be others of as great , or greater antiquity , and authority , that bear witness to the same truth . ammianus macellinus , in his . history , doth record , that one hilarius , a horse-racer , was put to death by apronianus , then governour of rome , a man , he saith , of equal integrity and severity ; for being convicted , to have sent his son to a magician , to be taught by him , ( secretiora quaedam legibus interdicta ) certain secret spells and charms ( so i take it ) by which without any mans knowledge , he might be assisted , and enabled to compass his desires , in the way of his profession . st. augustine also writeth of himself , that at a time , when he prepared to make a party in a singing-prize or match , upon the theater , ( nor then , a priest , or in orders , you may be sure ) an aruspex ( or magician : so taken sometimes ▪ ) offered him for a good reward , to make him victor : which he professeth he did abhor , and detest . but i must not conceal from the reader , that galen whose judgment , in such a case , must needs be very considerable , seems to deride such things , and particularly , that by such devices any man should be enabled , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ) to confound his enemy , in publ●ck courts and places of judicature , and to stop their mouths , that they shall not be able to speak . he doth indeed , but then it was , when in general he denied all magical or supernatural operations , and , as a rational physician , and naturalist , in which profession he was accounted the wonder of his age , he thought himself bound to deny , whatsoever had not , as he speaks in more than one place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : a probable reason to satisfie a rational man. yet the same man afterwards , upon further experience , and better consideration , fearing also ( probably ) the reproach and derision of men , for his obstinate incredulity , did nobly recant , and acknowledge his error , as we shall shew afterwards . but to go on as we began : we read besides , that at the olympick games , the greatest and most solemn conflux of mankind , that hath been known , either before or since ; and the records whereof , were accounted most authentick ; a certain milesian of known valour or ability , being to wrestle with an ephesian , he could do nothing , because the ephesian had about him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , certain spells or charms , so called , the ephesian letters : which being suspected , and taken from him , he was thrown by his adversary , no less than thirty times . so eustathius upon the . odissie . suidas hath the same relation ; but there , the text both , and the translation had need to be corrected : a little will do it , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that sense may be made of it . that there be , even now , spells and charms , when god is pleased to give way , ( which in all things , wrought by the devil , must always be understood ) to make men invulnerable , no man , i think , upon the attestation of so many creditable witnesses , can rationally doubt . learned sennertus , in his book de vulneribus , begins his . chapter thus ; cum nihil hodie , &c. that is , whereas there is nothing more ordinary , now adays , among souldiers , than by certain pentacula , and seals , and characters , to fence themselves , and to make themselves inviolable against all kind of arms , and musquet-bullets , &c. and so far was he from suspecting , that any body that knew any thing of the world , would make a question of the truth of it , that omitting that disquisition , as needless and ridiculous , he presently falls upon that ▪ whereof only he thought question could be made ; an liceat christiano , &c. whether it be lawful for a christian by certain amulets , or seals , fastned to the body , or the like , to make himself inviolable to any kind of arms . some take upon them to limit , how far the devils power , in point of reason , may extend in this kind ; as i remember a learned man doth , who hath written the life of monsieur de la nove , a french gentleman of great fame . so doth sennertus too : he tells of many particular cases , for which no reason can be given , but experience ; wherein , and whereby the power of those spells is eluded or frustrated . but i think the truest limitation , is , so far as god will permit , or give leave . for i doubt not , but the devil can do much more , as he is a spirit , by his own skill and power , than to preserve a single man , even from canon-shot . it is much more strange , which yet i believe true , that whole armies of men , ( god then , not without good cause certainly , permitting ) have been defeated by his power , as by several historians and others , the relation whereof , because obvious enough , i shall here omit , is averred : and some others made victorious as strangely : in all which things , though set on work by men also , i look upon him , but as gods executioner ; without whose leave and permission , whatever his power be , by his nature , he cannot hurt the meanest man. they that desire to be further satisfied in this particular , may read delrio , the jesuite , if they please ; in his magical disquisitions . yet i will not say , that i believe every thing , that he doth propose as true : it may be his faith , doth in some things extend much further than mine : but i would have the quality of his witnesses well considered ; and if they will not ( i think they do ) avail to a certainty in this point ; there be others that may be consulted , whom no man , that i know , hath gone about to contradict , or challenged of falshood , except it be in the way of those incredulous wise men , of whom seneca speaketh , ( mendacium est : fabula est ) it is a lye : it is a lye . i will not believe it . but i name him before any other , because every where to be had . i have already gone further than i needed , to make good my censure of philostratus , or damis , in philostratus , his false and deceitful judgment , concerning the power of magick , to offend , or to defend , in several cases , which hath occasioned us , all this discourse . the reader i hope will acknowledge himself satisfied , that he was in the wrong , if he did think so , really . now as i have hitherto argued against incredulity , in this particular ; so will i also give some examples of too much credulity , in the same business , as i conceive , and why i think so . a learned man that hath written , de idololatria magica ; photius , saith he , in olympiodoro narrat . no , not so , but , olympiodorus , in pholio : it is not photius , that is the author of the tale ; he saith nothing of it ; but olympiodorus , barely ; whose words about that , and divers other things , he doth , as out of other authors , only transcribe . well , what saith olympiodorus ? that in rhegium , over against sicily , there was a magick-statue , or a statue made by art - magick , to avert the burnings of mount aetna in sicily , and to keep the islands from the invasion of barbarous nations : which statue being broken by one aesculapius , governor of it under constantius , the emperor ; the island was grievously annoyed by both ; those burnings , and the barbares . as much is said by the same author , of three other statues , to secure the empire from the eruption of the barbares . that the said learned man gave some credit to this , as that such statues were made , and that they were effectual to that end , may be gathered by his words . postea diabolus , &c. but i will not much stand upon that : it may be he did not intend it . before i pass my judgment , concerning the thing , as to the efficacy of such statues : i must acknowledge , that i easily grant , that such statues made by art magick , and to such ends , have been anciently . for besides what is here related by olympiodorus ; gregorius turonensis , bishop of the same town , in his history , lib. . cap. . where he describes a general conflagration of the city of paris , ( but not comparable to that of the city of london , of fresh and horrible memory ) which happened in his time ; at the end of that chapter , he hath these words , aiebant hanc urbem consecratam fuisse antiquitus , &c. that is , it was reported , that this town had formerly been consecrated , that no fire should prevail in it , no serpent , no glis , ( a dormouse properly ; but i take it here for a rat ; i have some reason for it ; but i will not stand upon it ) should be seen . but now lately , when a vault belonging to the bridge , was cleansed , and the sullage , that filled it was carried away ; a brass serpent , and a brass rat were found in it : which being taken away , both serpents and rats , without number , have appeared ; neither hath it been free from the violence of fire . so he besides : leo affricanus in his ninth book , of the description of africa , where he treats of the river nilus ; out of ancient writers of those parts , doth relate , that in such a year of the hegira , such and such being governours ; there was in the rubbish of an aegyptian temple , found a statue of lead , of the bigness ( and form , i suppose ) of a crocodile , graven with hieroglyphick letters , and by certain constellations contrived against crocodiles , which being broken in pieces by command of the governour , crocodiles began to lay wait for men . but again : the author of the geography , commonly known by the name of geographia nubiensis ; in high credit with all men , that are studious of the arabick-tongue , in his fifth part of the third climat , ( for so he doth divide his book ) of the country hems , saith he , the metropolitan town is hems , ( whether emissa or hemesa , of the ancients , i am not now at leisure to consider ) which by witchcraft and inchantment is so fenced , that no serpents , or scorpions can have entrance , and in case any be brought to the gates , they die presently . then he tells us of a horse-mans statue , set upon a high arch in the middle of the town , turning every way according to the wind : and of the picture of a scorpion , in one of the stones of the arch : to which painted , or carved scorpion , if any man , bitten by a scorpion or serpent , apply dirt or morter , and afterwards , that dirt or morter , to his wound or bitten place ; he is presently cured . but this is beyond my scope , as well as my belief . but of the horse-mans statue , or picture of scorpion , in the wall ; being so confirmed by other parallel stories , i think it may be believed . had we any certainty of the ancient palladium of troy , i should have begun there . but out of all question , we may conclude , that such magical statues have been found in more than one place : and not improbable , that the devil , as he is a great emulator of gods works , but not his holiness , might have a respect to the brazen-serpent , set up in the wilderness by gods appointment . but of the efficacy of those statues , according to relations , we may very well make a question : neither will history make good , if well examined , all that is written of them . neither is it probable , that the devil , who can do nothing to annoy or protect men , without permission , can warrant any such things , as are reported , for the time to come , except he could beforehand by some natural or supernatural observations of his own ( as in many prophesies of his , concerning things to come ) find out the mind , or counsel of god in those particulars ; or that god , or some good angels subordinate to god , and privy to his will and determination in those things , had revealed it unto him ; neither of which is very likely . and that which makes it more unlikely , is , that even those , who to become invulnerable , have had recourse to the devil , or his agents , and have enjoyed the benefit of their purchase for some time , even to admiration ; yet have found themselves , on a sudden destitute of it , to their great astonishment , and have miserably perished in their confidence , as is observed by more than one , who have written of that subject . how then should he be able to warrant any town or city , and make his promise good for many ages ? what i intended , to wit , a full consideration , or refutation rather of philostratus his assertion , is , i hope , sufficiently performed . our next instance shall be from josephus , the jewish historian , highly esteemed , both by romans and grecians , and by one that could judge of good books , as well as any man of this , or former ages , stiled , diligentissimus , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnium scriptorum : the most diligent and greatest lover of truth of all writers ; sacred always excepted , we must understand . this josephus in his eight book of jewish antiquities , and second chapter , where he treats of solomon's wisdom , and exquisite knowledge of nature ; following the tradition of the jews of those days , who because they were great exorcists themselves , and dealed much in spells and charms of all kinds , ( so that from them the heathens received divers , extant in their books to this day ) to countenance their unlawful practices , did perswade men , that solomon was the founder of what they falsly called , natural magick : to magnifie this art , and the power of it , iosephus doth there produce a notable instance , which is this : how , that on a time , himself being present , one eleazer , before vespasian , and his sons ( or children ) and the chiefest officers of the army , did cast out devils from several that were possest ; and to satisfie the company , there was no jugling in the business , commanded the devils , as they went out , to do somewhat , which might witness the presence of a supernatural power . to bring this to pass , this dispossession i mean , besides words , there was some other mystical action : that was , the applying of a certain ring to the nose of the possessed , under the seal of which ring , a piece of root was inclosed , which was believed ( so reported , at least ) to be of singular efficacy to drive out devils . the name of the root is not there set down by iosephus ; but in another book , de bello iudaico , lib. . cap. . he doth name it , baaras , and withal doth tell strange things of it , what danger it is , to pull it out of the earth , except such and such ceremonies and cautions , which i forbear here , be used . now that in all this iosephus , though his report , to some may seem , both ridiculous and incredible , and is , i know , by some rejected as meerly fabulous , which made me pitch upon it the rather ; yet that in all this , he doth deal bona fide , truly and sincerely : as i believe my self , so i hope to give good and convincing reasons , why others also , who pretend to reason , as the trial of truth , should believe . first , that such a thing was really done before vespasian , the roman emperor , as he relates it ; they that know that josephus was a man as nobly born ; so of great credit at the court , and in great favour with vespasian himself ; how can they rationally doubt ? he must be supposed more than a mad man , that durst write such a forged story , and attest persons of that quality for the truth ; had it been a thing of his own devising , nay had he lyed in any circumstance of it . as for that he writes of that root or herb , that it hath such properties , such vertues , how to be pull'd out of the earth , and where to be found , &c. whether true or no , must not be laid upon his account , as i conceive , because in that , trusting the relation of men , whom he took to be real honest men in their profession , and to work by natural means , himself professing no skill or insight in that art ; it is enough that in all he saith of it , there is nothing , but what was generally believed , or at least reported and famed , not among the jews only , but grecians also , and others that were gentiles . the name of the herb , he saith , was baaras : and what is that , ( from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : i need not tell them , that have any skill in the tongue ) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek : which herb is acknowledged by all , or most that write of herbs . josephus saith of it , it will with some adjurations , expel devils : pliny saith , or democritus rather , in pliny it is a magical herb , which negromancers or magicians use to raise the gods : that is , in the phrase of our times , spirits . josephus saith , there is great danger in the pulling up of it . one way he doth mention , is , by uncovering the root so far , that it may have but little hold in the ground , and then tying a dog to it , so that the dog may easily draw it out with him , when he thinks to follow his master going away , as he followed him thither . but if the report be true , the dog comes short of his reckoning , or rather doth much more than what he thinks he doth . for when he thinks to follow him , he doth his master a better service ; he dieth for him , who otherwise ( if the report be true , as before ) could not have out-lived the boldness of his attempt . a strange story , but not of josephus's contriving , nor by josephus only believed . the very same , as to the substance , is recorded by aelianus also : de histor . animal . lib. . cap. . more fully , and , as his manner is , with studied elegancy . he doth also give it another name , taken from this very ceremony , or action , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , dog-drawn . the latin interpreter doth somewhat contract the relation , for which i do not , seeing he hath all the substance , much blame him , it being almost impossible to express all in another tongue without an unpleasing redundancy , except the sweetness ( next unto sweet musick , to curious ears ) of the collocution ( a grand mystery of the so much admired sophisters or orators of those times , their rhetorick , as elsewhere i have declared at large ) could have been exhibited also . but again , josephus saith , the herb grew in judea : democritus , in pliny saith , in arabia : but this is easily reconciled , and is done very fully , by learned men : and had democritus said in aegypt or aethiopia , there is enough besides , to satisfie any man , that baaras was a known herb , to those effects by him mentioned , among men of that profession , whom josephus , ( a learned pious man , but herein too credulous , but not the first or only pious and learned , that hath been deceived in such ) accounted holy religious men , but in very truth , no better , ( as how many at this day ) than cheaters , and impostors , to what they pretended ; by some others , of those times , who had considered of it better than josephus , rightly called , praestigiatores and magi . now josephus so far acquitted , that he had no intention to deceive , but was deceived himself by others ; if any will be so curious , as to know what truth there is , or then was , for the reports concerning that herb ; that there is such an herb , which for some kind of resplendency , may be called aglaophotis , is by all botanicks , or herbarists i have seen , acknowledged . and if it be a kind of peony , as is averred by divers , which against the falling-sickness is known to be of excellent vertue , it is less to be wondred , that for this very reason , it was first supposed to be of some vertue against devils and daemons , the nature of this disease being somewhat extraordinary , and by some formerly supposed to proceed from some extraordinary cause ; for which reason it was also called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , morbus sacer , the sacred disease ; and not only supposed to proceed , but also certainly known sometimes to be accompanied with extraordinary supernatural effects ; yea pla●●y , diabolical : whereof i have given some instances in my treatise of enthusiasm . so far the mistake then might be tolerable : but for the rest , the danger of plucking it out of the ground with the root , and the means used to prevent it , this by the experience of best herbarists of these days , being found false , and fictitious ; we must look upon it , as the meer invention of magicians and impostors to inhance the credit of their drugs , and to serve the devil by the increase of superstition ; whereof examples are so obvious ( in great towns , as london especially ) as no man needs to wonder at it . but yet let us see , what may be said , even for that , not altogether improbable perchance ; so they that are not so much experienced , will the better know by this example , how to examine the truth of things , and to distinguish between certainty , and probability , or possibility . do not we to this day find things , which they call empirica and specifica , in the writings of very sober physicians , that may seem as strange ? as for example ▪ the rindes of the root of elder , pull'd off from the upper part , shall purge by vomit : from the lower , by stools . the brain of a ram , with some other ingredients , a good medicine against madness ; provided that the ram be a virgin ram ( virginity , an ordinary caution , in diabolical exploits , to blind the world , as afterwards shall be observed ) and that his head be cut off at one blow . i find this in sennertus : the other in anatomia sambuci , printed in london : where the author thinks , but doth not affirm , that this happily may be ascribed to some idiosyncracy , either of the body of the patient , or of the humor , that causeth the disease ; or perchance , to the strength of imagination . and even galen , such an hater of all that resented of any superstition , and rigid exacter of reason ; he recanted afterwards , we shall shew ; but even whilest he was so , in his tenth book , de compositione pharmacorum , where among others , he doth set down a remedy against the stone in the bladder ; this remedy , saith he , must be prepared with a kind of religious observation : for the ingredients must be beaten , or bruised in a wooden-morter with a woodden-pestle ; and he that beats , must not have any iron about him , either in his fingers , or shooes . and this he calls a mystery , which he saith he learned from a rustick . but should i here take notice of those strange things , and wonderful effects of herbs , which no less a man than matthiolus tells of , in his dedicatory epistle to his herbal for truth ; what hath been written of the herb baaras , would be acknowledged very credible , in comparison , i dare say . yet i believe our modern herbarists , that experience doth teach them the contrary . well , but doth it follow necessarily , that if it be not found so , now : therefore it was never so ? yes , if we stick to the true reall nature , or natural effects of the herb. but who knows , but that the devil might abuse the magicians of those days , in that kind , making them believe , that those strange effects ( for of that i make no question ) did proceed from the natural properties of the very herb , thus and thus observed ; which doth not hold at this day ; as i dare say there be many superstitions about herbs and plants , now in force among men of that wicked profession , which were not known in former times . there is nothing in all this , but is very possible ; and if i said probable , it might be justified . but considering how many things in this kind , are to be found in the books of old magicians , as democritus , and others , which upon trial , even in those days , were found false ; and because we would not multiply wonders , where there is no necessity , that when there is , as we conceive , we may speak with more authority , and be believed ; i shall rather stick to my former judgment , that it was but a fiction of the magicians of those days , to add credit and reverence to their art . but now i turn to the men of these times ; the wits , as they call themselves , and by some others , for want of real wit , and good learning , are so called ; who because they believe nothing but what is palpable and visible , deny therefore spirits and all supernatural effects ; and consequently the truth of all relations , wherein supernatural causes are ingaged ; what will these men say , to this of josephus ? that he did invent what he recordeth to have been done , before such witnesses ? what reason can they give , for such a senseless supposition ? or that the eyes of so many were deceived , who thought they saw , what was not truly and really to be seen ? but then how deceived ; by what means , natural or supernatural ? it poseth me to think what they can pretend , why we should not believe . yet i will suppose that somewhat they will say ; if nothing else , yet this , that it is an old story , and therefore they are not bound to believe it . a worthy answer for men that pretend to reason . but i will see , if i can fit them with a later , to the same purpose , and as irrefragable , as i account that old . andreas laurentius , a late and learned physician , well known to the world by his writings , in his book de strumis , or kings evil , printed in paris , anno dom. , and dedicated to henry the fourth , of late glorious memory ; in his first book , ninth chap. where he treateth of the power of the devil , to cause , or to heal diseases , at large ; he hath there this story : the most christian king , saith he , ( the very same to whom the book is dedicated ) did see a rustick ( or country clown ) who by the incense , or smoak of a certain herb , in a moment , as it were , would cure all that were sick of the kings evil. he made them vomit , so that they did cast much pituitous stuff , and with it certain little creatures , which he said were the ( germina ) buddings ( or seminaries perchance ) of the disease . this i have heard more than once from the kings own mouth , when he did enquire the reason from me . besides the king , monsieur de lominie , one of the kings privy council : monsieur de frontenae : francis martell , chief chyrurgion to the king , and divers others of the kings bed chamber , did see the same . i always was of opinion , that it was done by the devil . neither was i deceived in it : for this rustick some few days after vanished , and from that time , though by his friends , and those of his house , sought far and near , was never heard of . so he . good , and unquestionable witnesses i hope , the king , and so many others of his court , men of credit , and of all men ( the chyrurgion , at least ) best able to judge . let this be compared with josephus his relation : which shall we s●y is the strangest ? this i think . what then shall we say , is there any such thing in the world , as truth : or such a thing in the heavens firmament , as a sun ? if so , then let us account , though strange , yet not prod●gious those things , which are known so often to happen : but those men not so strange , as prodigious , who what all men see , would make us believe they do not see , or though they see , yet will not believe . but now we are upon it i will run through some other instances : i shall not be long upon them ; but they shall be chosen instances , that nothing may be left for the cure of those men ( a hard cure i must confess ) who love their disease , nay are proud of it , for the most part , as knowing they owe the reputation they have ( among the vulgar ) of wise men , unto it , more than they do , or have cause to do , unto any thing else . i speak this of the most . if any truly discreet and wise , and learned i must add , be of the same opinion too , we must needs look upon it , either as a judgment , or some natural distemper of the brain ; for which i have the warrant of a learned physician before spoken of , and one of their own sect in part ; who though he did not believe devils , because he did not see them ; yet what he saw , and had often seen , or had been often seen by many others , whom he believed , ( what we call supernatural operations ) he pronounceth them mad , that did not believe . it may be the number of instances and testimonies of several men , of several nations , in cases or diseases of a several nature , may do what any one single or double evidence , though never so clear , could not . antonivs benevenius , what i have seen of him is but very little in bulk , but very considerable ; and i see he is in good credit with all physicians , for he is often cited by them with good respect . nay , if i be not mistaken in sennertus , lib. . part. ii. cap. . where he treats of the epilepsie , he hath been set out with the scholia's of learned dodoneus , which must be no small honour unto his book . i have been beholding to it elsewhere : and therefore shall give him here the first place . well , in that little book of his , de abditis nonnullis ac mirandis , &c. in the . chapter he hath this story . a souldier had an arrow shot through the left part of his breast , so that the iron of it stuck to the very bone of his right shoulder . great endeavours were used to get it out , but to no purpose . benevenius doth shew , that it was not feasible without present death . the man seeing himself forsaken by physicians and chyrurgions , sends for a noted ariolus , or conjurer : who setting but his two fingers upon the wound , with some charms he used , commanded the iron to come out , which presently without any pain of the patient , came forth , and the man was presently healed . vidimus , he saith : we did see it : but i do not approve of his censure at the end , that two were damned ( the patient and the conjurer ) for this act. it was possible , the patient was not so well instructed , how unlawful it was to seek to the devil for help ; how much better for a christian , though he suffer never so much , whereby he is made so much the more conformable to christ his saviour , to die . or perchance not sufficiently instructed , that such a cure could not be wrought by such means , without the devil . there be strange things written of the herb dictamnus , which if he had read , or were told , he might think the man had the right way to use it , which all men perchance have not ; nay , we need no perchance , if all that i have read of it , both in ancient and late authors , be true . besides , god might be so merciful unto him , that he might heartily and with many tears repent of what he had done in the extremity of his pain . the conjurer also , who can absolutely say , that he never repented ? not in the ordinary way of the world only , with a simple lord have mercy upon me , when he was at the last ; but time enough to make his repentance real , and sincere ? though i must needs say , i think it is very seldom , that god doth grant true repentance unto such , who wilfully and deliberately have put themselves into the hands of the devil , and either directly ( as many do ) or tacitly , which must be supposed , have abjured any right , or pretention to gods mercy . my next instance shall be out of zacutus lusitanus his praxis medicinae admiranda ; a book of great credit with all i have met with , but those who will admit of nothing for truth , ( an effect of their ignorance many times more than incredulity ) but what their little reading , and scanty experience hath commended unto them for truth . which , i doubt , is the case of not a few in these days ; who to avoid labour , and to cover their ignorance , would gladly reduce all medicine to some few , whether true or pretended , and by most believed true , revelations of these later times . galen and hippocrates , ( i have heard it my self ) what should they do with them ? the course of physick is now altered , by late discoveries : there is no more need of them . ignorant wretches , and unhappy they , that fall into such hands . but i have done . zacutus his relation is this : a young gentleman , of a comely shape , and of excellent parts , was so passionately in love with a fair maid , of a noble parentage , about eighteen years old ; that he had no rest , neither night nor day , very near unto distraction . but when by reason of the inequality of their birth , he found nothing at her hands , but contempt and scorn ; enraged , he applies himself to witches for revenge . they according to art , make a picture or image rather , of her , in wax , which when pricked , with some charms , and imprecations ; at the same time the party was seised with such horrible torments in all parts of her body , that she thought her self pierced , or run through with some sharp weapon . it was not long before divers physicians ( the best that could be had , we may presume ) were sent for , who at first thought those horrible accidents must proceed from some distemper of the womb . but after they had observed , that all remedies they had applied made her worse , rather than better , they absolutely pronounced her disease , to be no natural disease , and that she was either actually possest by some evil spirit , or infested and infected by some of their creatures . in which judgment , see god would have it to prevent the contradiction of some confidents , which in all places are to be found ; when she began to cast out of her body lumps of hair , ( tribulorum fasciculum , i know what it may signifie besides , but i would not make the matter more strange than it must needs ) others of thistles , needles ; then a black lump in the form of an egge , out of which , when dissected , came flying ants , which did cause such a noisom stink , that no body was able to abide the room : they were much confirmed . but at last , reduced to great extremity , and at the point of death , with much difficulty , being in a syncope , she vomited a certain creature , of the bigness of an ordinary fist , of a black colour , long tail , hairy all the body over , like a mouse ; which being fallen to the ground , did with great swiftness run to and fro the room , and then died . the parents astonished with this horrible case , and seeing their child forsaken by physicians , they have recourse to all the witches , sorcerers and magicians the town or country yielded . among all these , one was found , who did with no small confidence , upon condition of a good reward , undertake to make her well , if they sent for him , when she was in a fit . it was agreed : being in a fierce sit , he is called : who , ( zacutus then present , he saith of himself ) after he had applied a very white paper to her pole , in which two letters only ( t. m. ) were written , and an asses hoof half burned , and chanted to her ears some words , ( zacutus did not hear them it seems ) she was presently free from all evil , and so continued for the time to come . morbi ergo trans naturam , &c. that is , diseases therefore besides nature , as after fernelius , carrerius upon galen de locis aff . disp . . doth vigorously argue must be cured by remedies that are not natural . so zacutus concludes , as he did begin , making that , by his title , the very drift and purpose of his narration . i hope he did mean well , but wish , he had spoken more warily . for first , were such cures never so certain and ordinary , yet are they impious , and unlawful ; as not divines only , the most and best approved , but also learned physicians well determine and conclude . true it is , there is a story of a dispensation granted by pope nicolaus the v. to a bishop very dear unto him , which may seem to cross what we say , if popes might not erre , and do wickedly , as well as other men . for the bishop having been bewitched unto a grievous disease , of which he could not after many endeavours be cured by any natural means ; a witch offered her self , and upon condition she might be allowed to bewitch her , that had bewitched the bishop unto death , ( which she said was in her power to do ) undertook to cure him . whereupon the pope being sued unto for a dispensation , he granted it , and the business was done , the first witch died , and the bishop was restored . sprengerus as i take it , who was an inquisitor for all such businesses at rome , was the first that made it publickly known . scarce any body that writes of this subject of witches , and their power , but takes notice of it from him . and as yet , i have not found it contradicted by any , that i can remember . neither do i remember that delrio , in that bulky book of his disquisitions , takes notice of it any where ; which we may be sure he would not have omitted , to vindicate the pope , had he known how to excuse it with a good conscience , or how to censure it without offence . but the truth is , though he take no direct notice , and durst not apparently justifie it , yet that it made him write more favourably of such cases , than otherwise he would have done ; for which he is justly blamed , and as solidly refuted by learned sennertus . lib. . p. . cap. . i cannot but suspect . yet as to this particular case , what he thought of it , he doth , without any particular mention , tell us freely enough , when he doth limit his license or dispensation ( which he doth allow ) with this proviso , that if help be required , or admitted from such ; yet of no other than the very witch or party , that hath done the mischief . for which , though he gives a very good reason , yet he concludes but timorously , quare raro admodum , &c. it must be therefore but very seldom , if ever , lawful , to require the help of another sorcerer , [ or sorcerers ] but only from him [ or her ] who is the actor of the mischief . but seldom , if ever . now here , in the bishops case , it was required by the bishop , and indulged by the pope , that a witch , by bewitching her to death , that had done the mischief , might do the cure . was not this example , think we , in the mind of delrio , when he so wrote ; and was not he put to it shrewdly , between fear on the one side , and conscience on the other ? but how more they , between such manifest evidences on the one side , and an obstinate and resolved incredulity on the other , who after all this will tell us , dare tell us , there is no such thing , as witches or sorcerers in the world ? well , it was so it seems in this particular : the witch that had done the hurt must perish , or the bishop could not be cured : but lest the reader should mistake , that it is always so , he may learn by another instance . leonard vair in his book of charms , before mentioned , hath a story of a woman , which though she passionately loved her husband , yet when he came to approach her as her husband , she was affrighted with such horrid phancies and apparitions ; and if much urged , suffered in her body such strange symptoms or accidents , that she became an object of no less horror , than pity , to all that saw and heard her . her husband was one , that this leonard ( no mean man , for his worldly estate and credit in the world ) had a great affection for : and was not wanting to him , in the best advice , or assistance he could give him . but all to no purpose . they continued in this forced kind of continence , from the first of their legal matrimony , three whole years : at the end of which , the witch that had out of meer envy and malice bewitched the woman to this unusual kind of affliction ; whether procured , or of her own accord i know not , because my author doth not tell me , came to the house , absolved her ; and from that time they lovingly and comfortably enjoyed one another . my author doth not say he saw it , the woman , i mean , in her fits : neither was it sit he should be admitted to see ; which himself , i dare say , ( a pious honest man , his book speaks him ) would have refused , had he been desired . but how every thing did pass , he did not want good information , we find by the account he doth give us , and the circumstances of fact , as he doth relate them , fitter to be read in him , than related by me , in the judgment of any indifferent reader , may amount to a vidimus . it will be found in his third book of the said treatise , of my french translation , page , &c. but secondly , curantur , zacutus saith , as if it were very certainly feasible , at any time , which is most false ; and though his words seem to imply so much , yet i hope and believe it was not his meaning . for though god , for some reasons permit such things some times ; and one reason certainly is , that men generally so inclinable to atheism , might certainly know , if not wilfully blind , that there is somewhat besides flesh and bloud , and what may be seen with bodily eyes ( that is , ordinary nature ) to be thought on ; yet i am very confident , that not one in a hundred , nor a thousand perchance , that seek to devils and witches , doth speed , or obtain what he doth desire ; not because the devil doth want power , or will , but because god doth not permit . nay , many certainly , when they have done what they can or could , to be acquainted with devils , yet have missed of their desires , which might be a just judgment of god , so to harden them the more in their athiesm , and other wickedness ; or an act of his providence perchance , to prevent the mischief that they would do , had they such an assistant . whereof we have a notable example in that monster , nero , who as pliny relateth , having with care and great longing , applied himself to the best magicians of his time ; yet god would not permit ( pliny was not so well perswaded of the gods of his time , as to say so ) but would not , i say , permit , that they could do any thing before him , for the credit of their profession ; whereby nero grew very confident , and upon that very ground , many were then , and have been since , that there is no such thing as magick ; and that all that professed it , were but cheaters , and impostors . we might also say somewhat of julian the apostate , one of the greatest followers of magicians , when magick and n●cromancy was in highest request , that ever was ; as all writers , christians , and others acknowledge . yet for all that , how long he reigned , and how he died , we know . but yet more particularly , we have heard of one bishop , who sped ( as to this world , wretched man ) in the hands , or by the hands of a witch : but bodinus will tell us of another bishop , whom he names , with all his titles and dignities ; and he saith he was present with one faber , a learned physician : when one of that profession did take upon him to cure him of a quartan ague ; which nevertheless , for all his confidence , he could not do . but this is but one for another , because it offered it self so opportunely : but i believe , as i said before , that many more , without number , miscarry , either seeking to no purpose , or when they have found whom to treat with , finding themselves cheated and frustrated . but to return to the relation it self , wherein i would leave nothing disputable ; i observe in it an image or picture of the party to be tormented , made of wax . i observe it , because i know some , who question not the power of devils or witches ; yet in this particular are not satisfied , how such a thing can be . for there is no relation or sympathy in nature , ( saith one , who hath written not many years ago ) between a man and his effigies , that upon the pricking of the one , the other should grow sick . it is upon another occasion that he speaks it ; but his exception reacheth this example equally . a wonder to me , he should so argue , who in many things hath very well confuted the incredulity of others , though in some things too credulous himself . if we must believe nothing but what we can reduce to natural , or , to speak more properly ( for i my self believe the devil doth very little , but by nature , though to us unknown ) manifest causes , he doth overthrow his own grounds , and leaves us but very little of magical operations to believe . but of all men , cardan had least reason to except against this kind of magick , as ridiculous or incredible , who himself is so full of incredible stories in that kind , upon his own credit alone , that they had need to be of very easie belief , that believe him ; especially when they know ( whereof more afterwards ) what manner of man he was . but i dare say , that from plato's time , who among other appurtenances of magick doth mention these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , as ovid doth call them , simulachra cerea , or as horace , cereas imagines , ( who also in another place more particularly describes them ) there is not any particular rite , belonging to that art , more fully attested by histories of all ages , than that is . besides , who doth not know , that it is the devils fashion ( we shall meet with it afterwards again ) to amuse his servants and vassals with many rites and ceremonies , which have certainly no ground in nature , no relation or sympathy to the thing , as for other reasons , so to make them believe , they have a great hand in the production of such and such effects ; when , god knows , many times all that they do , though taught and instructed by him , is nothing at all to the purpose , and he in very deed is the only agent , by means , which he doth give them no account of . bodinus in his preface to his daemonology , relateth , that three waxen - images , whereof one of queen elizabeths , of glorious memory , and two other , reginae proximorum , of two courtiers , of greatest authority under the queen , were found in the house of a priest at islington , a magician , or so reputed ; to take away their lives . this he doth repeat again in his second book , chap. . but more particularly that it was in the year of the lord . and that legatus angliae , and many french-men , did divulge it so ; but withal , in both places he doth add , that the business was then under trial , & not yet perfectly known . i do not trust my memory : i know my age , and my infirmities . cambden , i am sure , i have read and read again : but neither in him , nor in bishop carletons thankful remembrancer , do i remember any such thing . others may perchance . yet in the year . i read in both , of some pictures , representing some , that would have kill'd that glorious queen with a motto , quorsum haec , alio properantibus ! which pictures were made by some of the conspiracy for their incouragement ; but intercepted , and shewed , they say , to the queen . did the time agree , it is possible these pictures might be the ground of those mistaken , if mistaken , waxen images , which i desire to be taught by others , who can give a better account . my next and last instance , in this kind , or matter of cures , shall be out of the observationes medicae , of henricus ab heer 's , domestick physician , not many years ago , to the elector of colen : a man of no small credit in those parts among the better sort , especially ; but no friend to empericks , among whom he reckoned van helmont as one of the chief . but i shall not interpose my judgment in that . of heer 's , i dare say in general , not to meddle with those things that properly belong unto a physician to judge of ; that he doth write as a sober , learned , and ( which is the crown of all ) pious man. the subject of his eighth observation , is a very strange story of a young maid , that was bewitched by one of that wicked crew ; which being found by the consequents of the presence , or absence of the witch ; she was laid hold of , arraigned and convicted ; and for that , and many other things of the same nature done by her , as she confessed , deservedly put to death . but with the witch , ( as she her self at her death , had foretold it would be ) the pains of the miserable girle did not expire , but continued at least one year after . so long is expressed , how much longer i know not . heer 's had the keeping of her a good part of the time . in the mean time , such strange things happened unto her , and such strange things came out of her , that her keeper did verily believe , and did endeavour to perswade divers others , who were admitted daily spectators , ( scholars and philosophers , or naturalists , among the rest ) that not the maid really in her body , did suffer those things that did appear unto them , but that their fascinated eyes ( as it doth happen sometimes ) did falsly represent unto them things which had no real being . but did not long continue in that opinion , being convicted by manifest experience , as he doth relate , to the contrary . the particulars are so many , that i must desire the reader , if so curious , to take them from the author himself : who in the relation is so put to it , to protest and to apologize for himself , that i doubt he had not been much acquainted with such cases , by his own experience , or read much in others , that write of them . quae tunc viderim , audiverim , &c. what i then saw , heard , handled , because i know there be many that will not believe , &c. so god bless me , i shall write nothing , but what i have seen . and again , i do most conscienciously , ( or , by what is most sacred ) and all my domesticks are ready with me most solemnly to take their oaths , &c. but yet of all particulars , the last of all seemeth to me most observable , and that is , a natural receipt , commended and approved by more than one before , men of credit and learning , which he will tell you , it was a long time , though he did use all possible endeavours , before he could procure to remove or cure such kind of witchcraft : but at last he got it , and it wrought the desired effect . for the maid , he saith , with the use of it , perfectly recovered . he doth make us believe , he hath given us the receipt clearly expressed , which to understand he was long puzled . if so , he hath deserved well of posterity , and deserves the thanks of the present age . however , it is very possible that what he found effectual , and some others before him , to such a purpose , may fail sometimes ; which in things of such an abstruse nature , and which depend of many circumstances , it is no great wonder that it should be so , when we see that ordinary physick doth not always produce the same effects in all bodies ; no , nor in the same sometimes . now of these receipts ( this , upon this occasion , to direct the belief of others , not much versed in such things ) that pretend to some hidden , but natural vertue ; therefore , as we had it before by some called , natural , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or eminently : such as keep to things meerly natural , as herbs , roots , stones , and the like ; and are not accompanied with any words , or spells , pronounced or written ; nor contain rites and ceremonies , as many are ; i know not , if we allow , as all sober men must , of occult qualities , i know not , i say , why we should suspect our selves , or make others scrupulous of such : especially when commended unto us by persons , that are not at all suspected , and that they are known to have been effectual , i will not say always , but sometimes . i am not therefore of their opinion , i must confess , who confine us to those things , for which a probable reason may be given , from the nature of the ingredients , or simple materials . but on the other side , where there is any just ground of suspition , it must be considered also , that it may be the craft of the devil , or his instruments ( witches and magicians ) to ascribe cures to things natural , as the means , to draw us on by degrees ; when those natural things signifie nothing at all really ; and all the operation doth proceed from a more mystical and concealed cause . but again , no question , i think , is to be made , but that the devil and those that work by him , to inhance the credit of their art , or power , where they are allowed , disguise sometimes the operations of things meerly natural , of purpose , with superstitious rites and ceremonies , which of themselves do nothing ; though probably without them , those natural things would not prove efficacious in the hands of them , that had them from such masters ; nor yet in the hands of others perchance , through the ignorance or omission of some small circumstance , which in point of very nature , may much alter the case . however , in process of time , it is likely that such and such things came more generally , ( as many of those naturalia or specifica are ) to be known to be efficacious to such ends , which were at first as great secrets , prescribed by those masters , to them that did apply themselves to them . for otherwise , how they should come to the knowledge of men , ( though some , by some casualty might , i confess ) were hard to guess . of this nature i suspect something may be found in trallianus , than whom , i think , no man ( those that profess such things under the devil their master excepted ) hath more of these naturalia or specifica , for all kind of diseases . a strange thing , that a man in his profession , and the rational way , so learned and useful , as i have heard some eminent physicians attest , besides what fererius and others write , should give credit to so many tales , as he that reads must needs suspect , or rather absolutely pronounce of many , or most of them . yet is he not content to set them down barely , to satisfie the curiosity of some , as he doth sometimes profess ; but many times doth commend them , as approved by certain experience . other ancient physicians have , i know , some ; but so many as trallianus hath , and so confidently proposed , i think not any . yet that he was a magician , or did work at all by the devil , of whose nature , and properties probably he knew little or nothing , i do not believe : but if his naturalia did prove so effectual , as he would make us believe , i must suspect nevertheless that the devil had a hand in the operation of many of them . and should any man , acquainted with the mysteries of our faith & the scriptures , go the same way , to advance the credit of such remedies . i should believe him either a magician , or as bad as a magician . but even among christians , ( profest christians at least ) as elsewhere , so in england , there be i doubt too many , that are not so tender-conscienced , as to stick at those things , or enquire after the lawfulness of the means , ( through ignorance , and want of good information , some , probably ) may they but compass their desire , either of profit , or of ease . a very good friend of mine , a serious man , and a good preacher , told me this story , as very well known to him . a friend of his , he said , having been long troubled with an ague , and probably tried many means without success , either went to , or lighted upon an apothecary ( he named him , and the place of his abode ) who undertook to cure him , and to that end , delivered unto him six very small rouls of paper , rouled up very close , and bid him eat them . but he before he did execute what was injoyned , had so much curiosity or boldness , as to look into one of them first , then into another , and lastly , into a third ; in all which , he found no more , than this written , do well , or , all is well : so reported unto me , uncertainly ; but one of the two , certainly . having satisfied his curiosity , and happily thinking there could be no magick in this , he did what he was bid , that is , eat them . whereupon he was surprised with great pains , the like whereof he had not felt before , for a while : but afterwards , was altogether free of his disease . whereof having given an account to his friend , or physician , what he had suffered first , and how free afterwards ; then i will warrant you , said he presently , you did open some of the papers ; and so many papers , as you opened , so many fits you had , i believe , of those pains , which his friend told him , was very true . at the same time , one that was present , but not so well known to me , told a story , that had much affinity , and i am much deceived , if i have not read somewhat printed that hath more : but one will serve our turn of this kind . for though i may perchance believe my friend , as he believed his , that it is true ; yet to commend it to the reader , as an absolute truth , i dare not , but upon a probable supposition of the truth , the opening of the papers , and what ensued excepted , i should not much wonder at the possibility of the thing , in point of nature . for a strong confidence , if the apothecary did well act his part , or imagination may do much : it is a common observation , and examples every where are obvious . now to proceed , i have given , i think , a sufficient account of the power of magick in point of cures , which by some , besides them that deny all supernatural operations , is not believed , but more , i believe , for want of diligent enquiring into the thing , then through meer incredulity . i have made choice of such instances , against which what rationally can be excepted , i cannot so much as imagine . but i will yet oppose incredulity , in another kind of supernatural operations , by instances as irrefragable as the former ; and to them that think themselves concerned in the true sense of the scriptures , more considerable . psalm . verse . and . it is written : they are like the deaf adder , that stoppeth her ear : which will not hearken to the voice of the charmers , charming never so wisely . besides , ecclesiastes the . verse the . surely the serpent will bite without enchantment , and a babler is no better : and again , jeremy the . and the . verse : for behold i will send serpents , cockatrices among you , which will not be charmed , and they shall bite you saith the lord. for the first place , it were no hard matter to interpret the words of the psalmist , as spoken proverbially , without any consequence of a supposition of the truth , or reality of the thing , in matter of fact . for many things are thus spoken proverbially , which they that speak have no intention to assert as true , or perchance know , or believe at last , to be most false . so cygnea cantio : sirenum cantus , and the like ; for which perchance somewhat may be said , but not believed i am sure , by all that use the speech . or if i compare a woman to a circe , or a man to proteus , or to aggravate any burden , say it is heavier than that of atlas ; no rational man will hence conclude , that i believe that such have been really . but the two other places are more positive , and cannot so well be evaded . yet valesius , not to name others , a very learned spaniard , in his books , de sacra philosophia , hath taken great pains to perswade men , that these things were spoken not proverbially , but mystically , and allegorically ; and though he deny not supernatural operations by devils and spirits , whom he doth not at all doubt of : yet as to this particular , of inchanting by magical words , he doth altogether deny , as possible , and whatsoever is alledged by any ancient or late writer to that purpose , he doth reject , as meerly fabulous . it seems by pliny , that learned men of old , have been very much divided in their opinions about this matter ; insomuch , that he dares not take upon him to decide it , but leaves it free to every man to believe as they shall see cause : his words , elsewhere produced by me , in a proper place , very notable and applicable to many occasions , are , maximae questionis , & semper incertae est , valeantne aliquid verba & incantamenta carminum ; and again more particularly , varia circa haec opinio , ex ingenio cujusque vel casu , mulceri alloquio foras : quippe ubi etiam serpentes extrahi , cantu cogique in poenas , verum falsumne sit vita non decreverit . so he . we shall give light to those words , cogique in poenas , afterwards : we have given the substance of the rest before . now for my part , partly upon what i have seen my self , but much more upon the testimony of others , who profess to have seen it , and give a particular account of every circumstance ; men all generally well accounted of ; i do profess that i know not what to believe in the world , which i cannot say i have seen my self ; if i may not believe this , and commend unto others , for a truth . if any thing , i say , which i cannot say , i have seen my self : which would be a strange kind of incredulity , and worthy to make a man unworthy of the society of men , of whom , even the best , and most creditable , he can entertain so base an opinion : neither can it , i think , enter into the heart of any man , to be so mistrustful , but theirs only who are conscious unto themselves of their own baseness , and make no other difference between lying and speaking truth , but as either best fits their present occasion . as for valesius his opinion , though a learned man , and for ought i know , pious and wise ; yet it is no wonder to me , that any one man , though pious and learned , should fall into an opinion very paradoxical , and contrary to most other mens belief : especially in a thing of this nature , which most depends of experience . pliny hath sufficiently warned us against this scandal , or exception , when in this very case , he tells us , that men are apt to believe and frame their opinions , according as they have found ; or , by their particular experience : an excellent observation , and , as i said before , applicable to many things of good moment , whereof i have given examples elsewhere . i am very confident , that it was not valesius his luck , to meet with any man ( much less two or three , or more ) whom he accounted pious and judicious withal , that could say , he had seen the thing done , with his own eyes , and in the presence of many others : but more probable , that he had met with , or heard of some cheaters and impostors in this very case , whereof it were no very hard thing , i believe , to find instances & examples : and when a man hath once framed to himself an opinion , and pleased himself ( as we are too apt ) in his invention ; it is no easie thing , ( such is the infirmity , even of the best of men ) to get him out of it . but valesius hath been , and his reasons fully answered and confuted by more it may be , but by one i know , very learned and judicious ; and with so much respect and moderation , as that valesius , i think himself , would have thought himself , had he read him , rather beholding to him , than otherwise , of whom also i should not be afraid , or think it any discredit ( such an opinion i have of his real worth and learning ) to borrow some instances , in such a case , more to be resolved by instances , that is experience , than any thing else . but that my curiosity hath been such in this particular , that i think ( without pride or bragging ( be it spoken ) i could have furnished him . which i may say also of what he hath written of , and upon josephus his place , before examined , very accurately and learnedly : let the reader , upon comparing , judge , as he shall please ▪ but i have not yet , though before i have , upon another occasion , named the man : it is doctor reynolds , royal professor in oxford , when he lived : and the book his learned praelectiones , before named also . a pity it is , as he doth complain himself more than once , that the condition of those praelectiones was such , that he was forced oftentimes to repeat the same things , which is able to make those , that have not patience , nor know how to value such ware , to be soon weary . his chiefest instances , besides fernelius and matthiolus , their opinions in the case , upon certain proof and experience are , the first , baptista mantuanus , a known physician , in his notes , or observations upon avicen , which he doth call lectiones : whose words are ; ego mihi credite , vidi meis oculis , &c. that is : my self with mine eyes , you may believe me , have seen it , a certain man who when he had made a circle ( cumque signaret ) and drawn some characters about it , and uttered some words , he did call together above a hundred serpents . so he . this indeed montanus doth not relate to the same end that i do , to prove that there be supernatural operations by the intervention of devils and spirits ; but he , to prove the strength of imagination . for he was , it seems , of the opinion of some enthusiasts arabs , as avicenna and some others , embraced by some professing christianity also ; who did ascribe so much to the strength of imagination , as if rain , and thunder , and even earthquakes might be caused by it . certainly , they that did believe this , really , had a very strong imagination . how comes it to pass , they never did none of those miracles ? but for a further resolution , or refutation of this , if any desire it , i refer them to learned fyenus his excellent treatise , de viribus imaginationis , well worth the reading , written in the old aristotelean way ; though he do aristotle some wrong , unwillingly i believe , when he doth say , that aristotle he believeth , did write of the strength of the imagination , no were , but problem . l. . c. . a great mistake . but to our purpose . remigius his relation , which is not in reynolds , is more strange , and not less credible , i think . i have seen a man , saith he , who from all the neighbourhood ( or confines ) would draw serpents into the fire , which was inclosed within a magical circle ; and when one of them , bigger than the rest , would not be brought in , upon repetition of the charms before used , he was forced , and so into the fire he did yield himself with the rest , and with it was compassed . so remigius . by this , what pliny meant , by his cogique in poenas , may be understood . but i must conceal nothing from my reader . they that should see my remigius would easily believe that i have read him over , more than once , by my noting and scribling in most pages of it . yet at this time , i must confess , i could not find this passage , where i thought it most probable it would be found . and that which makes me somewhat suspitious is , that i find much of this relation , set out with more florish , as acted elsewhere : which i confess is very possible , that what the devil hath done in one place , he may do in another . and this i find in an author , who professeth to have travelled the greatest part of europe , to satisfie his curiosity : and to speak truth , for the bigness , i have not read stranger things in all kinds in any book : but this of serpents , he doth relate from others , of what credit i know not ; he doth not say he did see them himself . and therefore the reader may suspend his belief , as to this particular relation ; if he please , till he or i have found it in remigius . yet withal i must say , that the same author , but now spoken of , though he doth not attest this relation of serpents as a thing seen by himself ; yet another he doth , ( vidimus ) his word , which in point of the creatures charmed , is as different , as serpents , are from flies ; in all other things have much affinity : hercules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the title of the book : one joh. exnestus burggravius , the author : these two particulars of serpents and flies , page . and . my author for remigius , is one that calls himself philippus ludwigus elich , in his daemonomagia : who is very full of quotations , out of good books , i confess , but otherwise , whether sober or no , when he wrote ; he is so full of extravagancies , i do not know . but again , remigius and burggravius , their relations agree very well ; but that they do not agree in the place , which is no argument against the truth ; some may think it a confirmation of their relations , because as i said before , it is very possible the same thing in substance might be acted , as most other things are , in different places : but delrio , in whom though diligent and copious enough , i find none of these , nor a word of valesius , he hath an example which he calls celebre exemplum , as known unto all men , that seek after these things , and uncontrollable ; so i understand him ; but of a quite contrary event : for there the magician was kill'd by the serpent , who last appeared , who probably might be the devil himself : but enough of this . my next instance ( in reynolds also ) or testimony , is of andreas masius , that excellent commentator , and learned divine , who being intreated by wierius , to explain unto him the true notions of the hebrew words , wherewith all kind of witchcraft is expressed in the scriptures , when he comes to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which properly signifieth incantare , or to inchant ; he doth add : et ego vidi , &c. i also have seen them , who with words ( or charms ) could stop wild beasts , and force them to await the stroak of the dart : who also could force that domestick beastly creature , which we call a rat , as soon as seen , amazed and astonished to stand still , as it were immovable , until not by any deceit or ambushes , but only stretching their hands they had taken them , and strangled them . so learned masius . some reader it may be that is not incredulous , for want of due consideration , will be astonished at these things , that such power should be given unto man , or devil . but they should rather make this use of it , that if such power even spirits have , that are gods creatures , and servants ; which both good and bad are , though against their wills ; what may his power be , who is the creator of all things ; and how inexcusable they , who in some articles of our faith , stick at some things , as impossible to god ? and if they believe , ( they do , if true christians ) that one angel , at gods command , destroyed in one night , one hundred fourscore and five thousand men , why , a wonder unto any , that a man , by the help of the devil , who is a rebel-angel , should have such power ( god not hindring ) upon dumb creatures , whether fierce or tame ? the german piper , i think , there be but few , but sometime or other have heard of , who having agreed with the town , or village , at a certain rate , to destroy all the rats , which did much annoy the place , and after performance , was denied , and laughed at : drew by his musick all , or most children of the parish , or place , after him ; who ( if a true tale ) were never heard of . it is related by many for a truth , and said by some , to be left upon the records of the place or country . but i will not trouble my self to seek my books or papers for it , at this time . enough hath been produced of later times , which i think unquestionable , and i have yet more to the same purpose . i remember well , that many years ago , sir henry wootton , being then provost of eaton-colledge , he did tell me , that some body , whether english or outlandish , did offer unto him to destroy all the moles of the country for i know not what compass of ground : but this , not by any charm , or incantation , he said , but by a secret of nature ; because the moles , at a certain time of the year , it was their nature and custom , to gather together in one place , and then , what to be done , i know not : he told me more , but this is all i remember . but i have a story of a later date , which though for some reasons i am somewhat shye to come to : yet , because in two several places in my notes and observations upon diogenes laertius lately set out , and in those observations upon the psalms , and proverbs , the importunity of printers , when i was not very well furnished , either with books or leisure ; but worst of all , of will , ( when nothing could be expected to be acceptable , and welcome , but what relished of schism and rebellion ) extorted from me : but because in those two several places i have touched upon it , i desire i may have the liberty to relate it here at large . in the year of our lord . i then lived in sussex , some three miles from chichester , under the protection , not out of any love to me , who was looked upon as a desperate malignant ; but out of a respect to my wife , between whom , and his wife , there was some relation of kindred ; but under his protection , whom i dare not name ; but a man of very great power , at that time ; i wish he had made better use of it , than generally he did : though i never heard that he did much inrich himself by it , which many others did , who had less power , but were more covetous . i must acknowledge , not knowing at that time , where to dispose my self more commodiously , i was much beholding to him : and it did much conduce to my peace and quietness , as being of that profession and party , then sufficiently hated and persecuted ; that he would do me the favour , and honour sometimes , as to come to my house . one time ( i can tell the very day , it was the . of february ) he came , and brought with him a gentleman , his wives own father , and of kin to mine , who had been not long before sheriff , as i remember , of sommerset-shire , and suffered much by the times , for his loyalty . they came on horseback , with divers servants , among whom , because the chiefest of the company had lately bought a barbary-horse , to whom he did not think convenient , as yet , altogether to trust himself ; was one john young , a known horse-courser of that country . whilest we were above , in the best room i had , and the servants in the kitchin by the fire ; my son ( the only i then had , or since have had ; some . or . years of age ) comes in , with his mastiff , which he was very fond of , as the mastiff was of him : john young , to make himself and the company sport ; what will you say , sir , saith he , if i make your dog , without touching of him , lie down , that he shall not stir ? or to that effect . my son , for it was a mastiff of great strength , and courage , which he was not a little proud of ; defied him . he presently to pipe , and the mastiff ( at a distance ) to reel : which when the boy saw , astonished and amazed , he began to cry out . but the man , fearing some disturbance in the house , changed his tune , or forbare further piping , ( i know not which ) and the dog suddenly became as well and as vigorous as before . of this i knew nothing , till the company was gone . then a maid of the house observing that i much wondred at it , and wished i had seen it : o master , said she , do you wonder at it ? this man doth it familiarly , and more than that , the fiercest horse , or bull that is , if he speak but a word or two in their ears , they become presently tame , so that they may be led with a string ; and he doth use to ride them , in the sight of all people . this made me the more impatient ; and so it was , that being invited thither to dinner against the next day , i thought long till the time was come , and had not ( the next day ) been long there , but told the master of the house , before much company , that were then present , what i had heard of the man , and how desirous i was to be further satisfied ; that shall you soon be , replied he : and presently sent one for him . but answer was brought he was gone abroad , but they thought he would not be long away . this very delay , though but for so short a time , troubled me , which whether observed or no ; well , well , saith the master of the house , i will give you some satisfaction , in the mean time , by one story i shall tell you . this man , said he , was once in company , and being in the mood ( or to that effect ) began to brag , what he could do to any dog , were he never so great or so fierce . it hapned , that a tanner , who had a very fierce mastiff , who all the day was kept in chains , or musled , was in the company , who presently ( not without an oath perchance , it is too usual ; good laws against it , and well executed would well become a christian common-wealth ) offered to lay with him ten pounds he could not do it to the said dog : that was , without any force or use of hands to lay him flat upon the ground , take him into his arms , and to lay him upon a table . young hapned to be so well furnished at that time , that he presently pull'd out of his pocket ( i think i was told ) ten shillings . the tanner accepts ; the money on both sides laid into the hands of some one of the company , and the time set . at which time , to the no small admiration , certainly , of them that had not seen it before , but to the great astonishment , and greater indignation of him , that had laid the wager ; with a little piping the party did punctually perform what he had undertaken . but instead of the ten pounds he expected , being paid only with oaths and execrations , as a devil , a magician : after some expectation , a suit was threatned or commenced . the conclusion was , that the business being on both sides referred to arbitration , and this very gentleman that told me the story , chosen and agreed upon for one ; of ten pounds , five ( if my memory fail me not in any particular circumstance , as in the main , i am confident it doth not ) were given him , and there was an end . then they began to tell some other of that company , besides horses , what he had done to fiercest bulls , before great company , and some persons of quality : but withal , what one bull , more refractory than the rest , had done to him ; carried him , against his will , into a deep pond , where he was in some danger , but at last , had his will of him also , as well as of the rest . whilest they were speaking , in comes john young. john , saith the master of the house , here is a gentleman , at whose house you were yesterday : he is very desirous ( to satisfie his curiosity , and to no other end ) to see some of your feats . i was sitting by the fire , ( it was cold , and i was not very well ) but turned and fixed my eyes upon him , and he his , as earnestly upon me . i told him what i had heard of him , and that it would much satisfie me , to see that done with mine eyes , which , i knew , by some was thought impossible . whereupon the man , still earnestly looking upon me , began a discourse , how that all creatures were made by god for the use of man , and to be subject unto him ; and that if men did use their power rightly , any man might do what he did . i must confess , i did wonder not a little to hear a man , whom by his profession , and his countenance , you would hardly have thought able to read ( and whether he was , i do not know ) to speak so philosophically ; especially after . i remembred what i had read in cornelius agrippa , that famous , but learned magician , to the same purpose , de occulta philosophia lib. . cap. . quod unicuique homini impressus est character , &c. where he begins : it is approved by good experience , that man naturally hath an inbred power in him of binding and commanding , &c. and yet , it is far from my thoughts to think , that ever the man heard so much as of the name . but after i had heard him a-while , i did adventure to desire him , that i might hear some of his piping . he , as one that made very slight of it , took a little stick out of the chimney , most of the company being busie in discourse , one with another , not regarding what passed between him and me ; and did begin to make some kind of noise , wherein i did not think there was much musick . but this i observed , ( the reader may laugh , and i know it might be a chance ) that whilest he was piping , which was not long , a cat that was in the chimney-corner , came towards him , and looked upon him , in that posture of body , that i could not but take notice of it . but , by this , dinner was brought in , and the room with guests and servants , prety full . the man promised me he would come to my house , and i to him , he should not lose his labour . i trusted to it , and forbare any further mention of him , whilest i was in the house . but when returned to my own , i expected , day after day , and no news of him . i sent , as opportunity offered it self , messages unto him : promises were returned , but no performance followed . at last , after i began to suspect the man avoided me , i made two journeys to medhurst , some seven miles from mine own house , where i was told , or not far off , he did live ; but for ought i could do , i never had the sight of the man ever since , and i think he died before , or soon after i left the country . upon enquiry , all that i could learn is , that he had learned it of his father , who they said , drove the same trade before him . if the reader have received any satisfaction from this story , i am glad of it . if not , to make him amends , i will tell him another , i cannot say more true ; but he will perchance , because better attested , and from the place , and occasion more noble ; whereof a bull is a considerable part . and this , not because i desire to please his ears , ( which is far from me ) but to vindicate a truth of such consequence , which cannot ( except scripture authority will be thought sufficient , which in this particular seems to some doubtful ) be better vindicated , than by experience . after the death of pope leo the tenth , and before adrian the sixth , his successor , was chosen , ( being then absent ) and come to rome , there was , it seems , besides other confusion , by strife and divisions , a grievous plague at rome : which did so amaze the people , being otherwise , by other evils , much annoyed and perplexed ; that having tried other usual means to no purpose ; at last , they had recourse to one demetrius , a grecian , and noted magician , who was said , and attested by some , to have done wonders in that kind , in other places . the man , with much confidence , undertook the business , promising to clear the city , not for the present only , but for the time to come also . this to bring to pass , ( for a good reward , we may be sure ) he requires a bull to be brought to him : a black bull it must be ▪ and a very fierce one , they say it was : but he after some charms , made him gentle and patient enough , so that he suffered his horns to be cut off , without any resistance . what i chiefly aimed at , is at an end : but if the reader desire to know somewhat of the issue , truly i am at a stand in that . quercetanus , de peste , relates it out of paulus jovius , whom i have not ; pestem romae grassantem , sedatam fuisse incantationibus cujusdam demetrii , &c. that is , that the plague , raging in rome , was asswaged by the inchantments of one demetrius , &c. delrio , the jesuit , out of grillandus , saith nothing of the plague , ( delrio doth not , whether grillandus doth , i know not ; i have him not at this time ) but only of the bull ( which he calls , ferocissimum taurum ) how he was calmed by magick-art , and led by a string , hundreds of people following , and for this very act , demetrius , as a notorious inchanter , cast into prison . but gilbertus cognatus , ( him i have ) who very largely doth tell the story , and by some prayers i have of his in another book , seems to have been a very religious man , and was then at rome , as i take it : by him , indeed the plague is mentioned , a very sad plague , and the confusions of the city at that time fully set out : the magician also hired , the bull required and tamed : all this he hath at large : but not that the plague was thereupon asswaged or removed : though it seems the people of the city , had so good an opinion of the man , after he had done his feats , that when cast in prison , by authority , as a magician ; he was violently delivered by them , and set at liberty . and cognatus doth add , that from thence , he went into a certain place , where the plague was , and that it was said , he had , by his art cleared it ; but , said only : whether truly or falsly , he doth not tell us . onuphrius , in the life of adrian the sixth , doth mention the plague , but nothing else : neither indeed was it for the credit of the place , or people , he should . for cognatus writing to his friend about it , begins , de graeca illâ ( the magician that was imployed was a grecian , i told you before ) superstitione , quae romam , anno . invecta fuit , scribere volens , vereor , &c. that is , purposing to write of that greek superstition , which was acted at rome , in the year . i have reason to fear , that neither i shall acquit my self , as i ought , and that both to you , and other readers , the thing will seem incredible . for such is the indignity of the thing , &c. well , i think we may take it for granted , if certain and approved experience , can make any think indubitable , that by charms and inchantments many supernatural operations , are brought to pass : and if such approved testimonies of fresh memory were wanting , yet to me , as to many others i suppose , the testimony of so many ages , grounded upon common experience , would be a sufficient evidence . after the scriptures , homer for his antiquity , of all authors now extant , is most considerable ; whose testimony is ordinarily produced , as indeed very pertinent and emphatical : so is plato's , in more than one place : so pindarus , and divers others , whom i pass by , because every where to be found . physicians and philosophers , if not all , yet not a few , did allow of them ; and the laws of princes sometimes did , and sometimes not ; but those that did not , and were most severe , but not unjust against them , ( as indeed they were , sometimes ) they are as good evidence , in our cause , to prove that such things were practised , and found available , as those laws , that did favour them . ammianus marcellinus , whose judgment we need not much stand upon , as long as his testimony , for the matter of fact , is good : in his history of those times , when himself lived , doth record it , as an example of great cruelty , that some were proceeded against in his time , as great malefactors , because they had made use of anile incantamentum , ad leviendum dolorem ; and in another place , that a certain magistrate , ( anum quandam simplicem , &c. ) that is , did put to death a simple ( or innocent ) old woman , which was wont with smooth ( or harmless ) inchantments , to cure intermitting fevers , ( or agues ) after that the same being sent for , had healed his own daughter . a cruel thing indeed , that he should use her help , or art , to cure his own daughter , and afterwards put her to death , for curing others , and making a practice of it : except we understand it so , that this man in authority , not fully satisfied that such a thing could be ; that is , that charms and inchantments were of that power , and having such an opportunity to know the truth , having a daughter sick in the house , he made use of her ; and finding that she was a witch , indeed , and dealt in those things , which by the laws of those times were strictly inhibited under pain of death ; so he put her to death , notwithstanding that ( against his expectation perchance ) his daughter had reaped the benefit of her unlawful profession . and yet let us observe by the way , that if he did it of purpose , to make trial , and to know the truth ; besides that he made himself obnoxious to the law , for trespassing against it , under pretence of trial , and finding of transgressors ; which i believe the law did not allow : he might also have missed of his end . for it was possible , that she that had cured many by those unlawful courses , might not cure all , though she used the same means . for still we must presuppose the concurrence of gods will and permission , without which nothing lawful or unlawful can be done : besides , what may also be alledged from natural hidden causes : and there be store of instances to that purpose , that effectual charms , in , and by the same hands are not always effectual . but again , wierius would say , that the devil , to mischief a poor innocent old woman , did so contrive it , that her charms should be effectual at that time , though in very deed , all that she did , did contribute nothing really to the cure , whereof himself was the immediate and only author . so far we may admit , that the charms of themselves were nothing , but as they were made effectual by him . but the woman therefore , that did apply her self to the devil , and entred into covenant with him to such and such purposes ; or , say she made no direct covenant , yet used an indirect way , by the laws of the land severely interdicted ; she innocent , and no witch , but in conceit ? who seeth not , i have said it before , and say it again , how by this device any malefactor may become innocent ? but of wierius , and his opinion , before sufficiently . what ammianus doth call , anum simplicem , i understand a white witch , as in some parts of england they are called ; that is , such as are generally , by the common people , supposed to do no hurt , but much good ; to distinguish them from ordinary mischievous witches . when i lived in sommerset-shire , where , as soon as by years capable , by the collation of lancelot andrews , then bishop of winchester , ( whose name will be in honour , and his books in request , as long as good learning , and true piety both , which of late hath suffered great detriment , are in credit in england ) i had a living ; i became acquainted with a very pious and hospitable gentlewoman , one mistress still , the widow of bishop still his eldest son , as i take it ; and by her , with another of the bishops sons , yet living , for ought i know : a gentleman of excellent parts ; but , i think , better known unto most , by a strange infirmity he had , for which many that had seen him abroad , as i have often seen him , and once at my house , would have sworn he had been bewitched ; yet natural , and contracted , as i have heard , by some hurt in his back-bone , through the unruliness of his horse , when he was upon his back . but this story , now to be told , i had from him . i wish i could relate it in his words , for he was an excellent speaker : there was in his fathers time , whilest a parson of some living there , in that country , such a creature , which for the good she was supposed to do , and good only , had got the name of a white witch ; and was by many , who were not sensible of the hurt she did , by drawing so many into condemnation , and the snares of the devil , who did use her help ; magnified and admired . it seems the woman did not want , either tongue or boldness , to justifie her self , and her proceedings , when occasion was ; and had got the reputation , among many , not only of a cunning , but also religious woman . whereupon doctor still was desired by some of better judgment , to admit her to some kind of conference , that the people , if possible , might be undeluded . but he , for good reasons , i make no question , refuted it : yet was willing to repair to the parish , where she lived , and publickly out of the pulpit , declare his opinion concerning such practices , which he hoped , would do as well , or better ; which was kindly accepted . the sunday , or lords-day ( which some affect to call the sabboth-day , but not so properly ) being come , which he had set and promised , he went : any body may suppose well accompanied , with friends and servants . the horse that he did ride , was his own ordinary gelding , to which he was accustomed . but when near the place , ( town or village ) the horse began to rise , and to cast , in a strange manner , which he never was known to do before : and his carriage was so impetuous , that no body could come near the rider , who was supposed to be in very great danger , as they were all in great amazement . but at last , there being some kind of cross or market-place , with a stone-ascent to it , not far of ; the horse carried him up thither , and then stood stock still . the doctor had no hurt , but could not for a time , but be very sensible of what he had suffered by such violent concussion ( or succussion more properly ) in his body : and by the strangeness and unexpectedness of it in his mind ; so that of necessity he was forced to turn back , and they that expected him , were disappointed . what become of the creature afterwards , either i never knew , or have forgotten . the doctor , we know , continued in good credit , and became afterwards bishop of the place . i have done with my story , which for the substance , as related unto me , i dare warrant true : but if mistaken in any circumstance , i desire the reader to consider , that it is almost half a hundred years since it was told me . i know there be many , so little grounded in the true faith and mysteries of godliness , that at the hearing of this ( if they believe it ) they will be ready , either to quarrel with god almighty , for suffering ; or to interpret this permission of his , as a kind of justification of the woman , and her practices . but we shall meet with such objections , in another place , before we end this first part. i shall say no more here , but this : how can they so much wonder at this , who know , that god in all ages hath suffered , sometimes , as lately amongst us , eminently a wicked cause to prosper : and godly men , his faithful ministers and servants ; yea godly kings and princes ( whereof our late most pious soveraign , a rare example ) to fall into the hands of the wicked ? that the church of god in general hath been ever subject to the opposition and persecution of the devil and his instruments ; and more particularly , that st. paul , though a saint , so dear unto god , met with an alexander , who greatly withstood him ; and that , when he would have come , once , twice , to the thessalonians , who perchance needed him as much , or more , than the doctor was needed in that place ( town or village ) whether he was going ; he was hindred by satan ? but now i am in sommerset-shire , before i leave it , i beg the liberty of another relation , which though it be not much to my main purpose , yet because i have not hitherto , to my best remembrance , met with it elsewhere , or not so fully as i wished , i would preserve the memory of it to posterity . and first of all , i will here insert it , as it came to my father ( of bl . m. ) from a very good hand , which no man , i dare say , will except against ; then i will perfect it ( if not much mistaken ) with such additionals , as i learned in the country , when i lived there . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ( it was his fashion so to begin almost every thing , that he wrote : i hope there is no superstition in it , the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or terriculamentum of this atheist●cal age . ancient christians , instead of it , used ordinarily the cross : there was no popery then : ) rem miram mihi narrabat hodie , dom. episcopus eliensis , sanctae pictatis antistes . dicebat se accepisse à multis , sed praecipue à dom. episcopo vellensi nuper mortuo , cui successit dom. montacutus : evenisse ante annos circiter xv. ( he did write this in the year of the lord . or . as i guess : for i find no date ) in urbe wella , sive ea dicenda , wella , die quadam aestiva , ut dum in ecclesiâ cathedrali , populus sacris vacabat , duo , vel tria tonitrua inter plura audirentur , supra modum horrenda , ita ut populus universus in genua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , procumberet ad illum sonum terribilem . constitit , fulmen simul cecidisse , sine cujusquam damno tamen . atque haec aulgaria . illud admirandum , quod postea est observatum à multis , repertas esse crucis imagines impressas corporibus eorum , qui in aede sacra tum fuerant . dicebat episcopus vellensis , d. eliensi , uxorem suam ( honestissima ea foemina fuit ) venisse ad se , & ei narrasse pro grandi miraculo , sibi in corpore impressa † signa extare ; quod cum risu exciperet episcopus , uxor nudato corpore , ei probavit verum esse , quod dixerat . deinde ipse observavit sibi quoque ejusdem † manifestissimam imaginem impressam esse , in brachio , opinor : aliis , in humero , in pectore , in dorso , aut alia corporis parte . hoc vir maximus , dom. eliensis , ita mihi narrabat , ut vetaret de veritate historiae ambigere . ] ex. advers . is . casauboni n. . fol. antepenult . the summ is , that at such a time ( some eighty years ago , or thereabouts ) a strange thunder , for the terror of the noise , hapned in the cathedral of wells , in sommerset-shire , as the people were there at prayers or sermon : which made them fall all upon their knees . that afterwards , it was observed , that a cross was imprinted upon the bodies of all , or most there assembled ; of the bishop , and his vertuous wife particularly . i will not take upon me absolutely to determine , how these crosses might come : i should not make any great wonder of them , no more than i do of those stones , which by the pious and learned compiler of musaeum veronense , are called crucis lapilli ; and fully described by him : which i do not find adscribed to any other , but a natural cause . learned remigius , i remember , hath an observation , that very frequently , those bodies , that are struck with thunder , are found marked with signs , resembling the impression of nails ; which they that are simple , saith he , suppose to be the devils claw , whom they believe to have hoofs and nails , not ordinary . but this , as well he might , he doth laugh at , and proceeds to the inquisition of a natural cause , out of aristotle , and others . but i will not transcribe , where there is such facile excess . i am a great admirer , i profess it , of a stone , which is not very rare . many call them thunder-stones . i have them of divers forms , ( as to the bigness , or whole body ) which in some is perfectly oval : in some more round ; in others pointed or pyramidical : some for the length , not unlike a helmet ; and some very flat , which have somewhat of the resemblance of a heart , divided in two . and this is observable in some of them , that the lines not going through the body of the stone , ( not visibly at least but ending soon , they represent a perfect star or asterick , as usually painted ; curiously set out in several rows of little points . but this ( the occasion of this short digression ) is essential to them all , that are perfect ; not broken , i mean , or wore out : they have five double lines , made of two distinct rows of pricks , or full-points , as it were ; but with great variety . for in some , every row is double , very artificially set out . the points in most , are , as it were , dented in the stone : in some others , extant , or eminent : but still five , curiously drawn from the top , and all ( or most of them ) meeting in one center , which is , as it were , a navel : which navel , as also the vertex , or very top , seemeth in some of them , to be a body by it self , or a different piece , and separable from the rest ; but closely joynted , or joyned . i have sought into them , diligently , that write of stones ; but hitherto , found but little , that satisfies me . they are not of the nature of ordinary stones , i am sure ; but , as i conceive , owe their original to some kind of generation . learned wormius , who hath made a great collection of them ; in his musaeum wormianum , doth tell us , it is the opinion of some , that they ingender , even whilest stones ; which his own observation , that he hath some , which have other little ones annexed , and as it were proceeding from them , doth make the more probable : to him , at least . nec certè omninò abnuere p●ssum : he saith of himself . most , that write of them , tell us , that by pliny , they are called , ovum anguinum , or snakes-egge . it may be so ; but what reason might enduce them , to think so , i must confess , that as yet i am to seek . his description is ; vidi equidem id ovum mali orbiculati modici magnitudine crusta cartilaginis , velut acetabulis brachiorum polypi crebris , insigne druidis ; which before i take upon me to translate , i must understand better , than i do . sure i am , here is no mention of the five lines , or tails , as gesnerus calls them , the most eminent thing in these kind of stones . besides , whether a true ovum anguinum , or no , the trial is , saith pliny , si contra aquas fluitet , vel auro vinctum : will these stones do so ? i have so little belief they will , that i never yet could be so idle , as to make trial . but again , he writes of them as stones or eggs rather , ( for he doth not at all , in all his description , make them to be stones , or call them so ) of great worth and rarity ; which , if these kind of stones be not much rarer in italy , than they are in england , cannot be true of them . nor even so neither . for england , where they are so common , being then in the power of the romans , they could not be very rare at rome , if in any request . he tells of many strange , or rather admirable qualities , which the druids , and magicians reported of them ; but not as believing them . however , if that be true , he seems to report in good earnest , that a roman knight , whom he names , was put to death by claudius , for having one of them about him , when he was in suit of law , hoping by the help of it , to become victorious ; it will follow , that this snakes-egge was accounted a magical thing , which will agree well enough with those things , that are written , and by some believed , of the vertues of these thunder-stones . but this is not much , to perswade me , that they are the thing intended by pliny , by ovum anguinum , when so many other things are against it . let me add , that the figures of these stones , set out by wormius and gesnerus , though they agree so well , that a man may suspect , they had them the one from the other ; yet not very like , in either of them , to those stones that i have . for whereas their figures between the lines , are scabrous , or full of little protuberances or eminences , like little warts , as gesnerus calls them ; mine are smooth in those interstices , one or two excepted , which might contract their raggedness , from the ground , where they did long lie . i have one so smooth , that one half of it is perspicuous or pellucid , and doth represent within , some kind of circles or tunicles , like onions-coats ; which also hath this singular , that in one side of the circumference , it hath a little round excrescence , as it were a wen , or a wart , but smooth . the truth is , the figures in wormius do not agree with his description . the description tells us , that the lines or tails , ab apice , in basin : from the top , to the navel , as i call it ; or as he , not improperly , ( alluding to the modiolus of a wheel , where the radii meet , and are fastened ) modiolum , do excurrere : the figure fetcheth them from the basis : which is so main a difference , that gesner by that chiefly doth distinguish them from the true , or supposed , ovum anguinum , or snakes-egge : by some supposed to be a toads , and by others , the egge of a tortoise . and as to the stones , which wormius under one figure , and under one kind , by the name of brontia , thunder-stone ; or ovum anguinum doth describe ; gesner hath the figure of them in another place , ( page . of my edition ) under no certain name : and chapter . p. . &c. under the title of brontia , ombria , and ceraunia : which are the right figures of the stones , which ( but with much more variety ) i have , very well , and fully enough described by wormius . but it is time i should end this , occasioned meerly by the mention of thunder , & thunder-marks ; and some kind of affection i bear unto these stones , which seem to me to promise somewhat more than ordinary , and worthy to be enquired after . as old as i am , i could be content to be carried a good way , ( for go i cannot , i am sure ) to learn somewhat of them , not so much of their vertues , as of their production , which to me seems a great secret of nature . yet when i consider , that nature doth seem to take some pleasure in those kind of figures , which consist of five divisions , as by the stella marina , ( not to speak of five fingers , and five toes in man : besides what in divers other creatures is answerable to either : five senses , &c. is another thing , because not apparent externally ) a sea-fish : stella solis , &c. described and figured by b●ll●nius , and others ; and by those prety stones , ordinarily known ( and so described by gesner , de fig. lap . p. . &c. ) under the name of asteriae , astroitae , &c. as also by the pentaphyllum , whereof there be many kinds and the like : ( to all , or any of which , whether the pythagoreans , by their mystical quinary , by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which consisted of three triangles , joyned or interlaced into five points , or angles , described by lucian , had any reference , i shall not now inquire ) and again , that some naturalists by many pregnant instances , do maintain , that neither sea , nor land doth produce any thing , but is imitated and represented in some kind , by some kind of fossile in the bowels of the earth : ( whence so many bones of fishes , yea whole fishes , imperfect , as to the form , but perfect stone , are found , and digged up out of the earth , even upon high hills , far from the sea : some my self have , and look upon , when occasion offers its self , with pleasure , and admiration ) these things considered , i think it is possible , these stones may be nothing else , ( but even so , well deserving some kind of admiration ) but some kind of fossiles ; nature aiming by them at the representation of somewhat that doth live , or grow , either in the sea , or upon the land. but i forget my self . but now to return to our wells thunder ; the additional of the relation , which i have promised , is more strange to me , than any thing in the said relation ; if it be true . for since no mention of it is made in the exhibited relation , i cannot absolutely satisfie my self , that it is true ; much less can i warrant it to others . this premised , that which came to me , whilest i lived in that country , from some others , who pretended perfect knowledge of the thing , is this : a certain man , they said ▪ had been not long before inducted into a benefice in that country , of whom there was a report , ( but no proof ) that he was addicted to the black art. this man being summoned , as the fashion is , by authority , to preach in the cathedral , took his text : thou god of spirits : ( i was told no more , as i remember ) out of numb . . . or . . and whilest he was in his discourse about spirits ; ( of purpose it may be , to confirm the opinion of some , that he had to do with them , thinking thereby , to be looked upon as an extraordinary man ; though perchance no such thing really ) this storm of thunder hapned . concerning which , i have now , besides the relation , delivered bona fide , what my memory afforded unto me : which perchance may receive some illustration from what , not out of my memory , but out of my book , whereof i keep such things , which i have by the relation of others , and would not forget ; i have yet to say . however , if there be any mistake , rather than his name should suffer , from whom i had it , i will take it upon me : he was one of the clergy , and a frequent preacher in this cathedral , to their very good liking , that could distinguish ( which few do or can ) between sense , and sound : solid good matter , i mean , and a plausible voice and delivery , which hath been treated of at large by me , with an accurate examination of the natural causes , in another book . i shall not conceal his name to any that have known him : to others , it is needless . the account of my book is this : . lul . anno dom. . of mr. &c. that about some thirty years ago , when he was a young scholar in trinity colledge [ in cambridge ] as they were in the hall , at the greek lecture , the reader then reading upon aristophanes his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( he thinks ) and perticularly treating of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( that is , thunder ) there came a sudden clap of thunder , that struck them all down , and some a good space from the place , where they stood : astonished all , and deaded one , for the space of six hours , who also continued lame of it , for three months after : and split one of the main rafters of the roof , in two , &c. there being no appearance of any rain , or thunder before . thus verbatim , as i entred it in my book , how long after , i know not ; but probably not long after . however , i cannot promise i have exhibited his own words , and therefore if there be any impropriety , or mistake in the exposition , i desire , that may be imputed unto me . now supposing this , as i believe it true , i do not propose it , as a matter of great admiration : but well worthy of consideration , and which may give some light to such accidents . for , among so many daily events or accidents , which have nothing in them , but what is ordinary ; what wonder is it , if by meer chance , as in the casting of many stones at random , something happen that is not ordinary ? it is possible , a blind man , if he shoot often , may hit the mark , when an expert shooter may miss , if he shoot but once or twice . such a thunder , i am sure , was nothing but usual enough ; especially , if at a seasonable time of the year , as this probably , because nothing observed to the contrary . and that at such a time , when such a lecture was read , which treated of , or mentioned thunder ; if there were no more in it than i have heard , that is , that , not the person reading , nor , any then present , were justly suspected ; such a thing should happen , might be a chance . neither should i make much more of the former relation , if the second part of it , whereof i have no certainty , be not as true . now to enchantments again , the validity whereof , because , of old , so controverted , that pliny , as before observed , thought no age would , or could decide it ; and of late there have not wanted learned sober men , who have maintained the contrary opinion , though i have been long upon it , from men to beasts ; not serpents only , ( justified by the scriptures ) but horses , dogs , bulls ; and all this by certain undeniable instances , sufficiently proved ; i will yet before i end this subject , instance in some other kind , not yet spoken of , which , as the humors of men are , may perchance affect some readers as much , or more , than any of the former instances . the hunting of an inchanted hare i have read , by an excellent pen : who doth acknowledge never to have seen it himself , ( his hunting was after books , he saith of himself , not hares : it was mine too , when i was able ) but doth set it out upon the credit of divers huntsmen , as a thing not at all to be doubted of . i wish it were not true , but i doubt not , but there be too many in the world , who would make no scruple to go to the devil , not for their profit only , but also for their sport , and meer divertisement : and that others there be , who to satisfie them , who have more conscience , will devise somewhat to make them believe it is lawful enough , though done by the devil , being done but for sport : or if that will not do it , that such a thing may be contrived , without the devil . let a man but once begin to indulge against his conscience , by degrees he will stick at nothing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it is a just judgment of god , whereof this age doth afford many sad examples . my author doth stile himself , praedicateur du roy. [ essay des merveilles de nature , &c. par revé francois , praedicateur du roy : à rouan . ] if so , me thinks it would have become well a man of that profession , to have said somewhat , whereby it might have appeared unto the world , that he did not allow of such practices , as lawful . truly , one great reason that hath moved me to take notice , is , to shew my detestation , of what my author doth leave without censure . this that follows , is more harmless i hope , because i have read of strange things , that dumb creatures , even wild beasts are capable of , by the industry of man : i have read a relation , whereof julius scaliger is the author , of a tame wild-boar ; or if that sound too much of a contradiction , of a wild boar , by art and industry so tamed , and disciplin'd , that he would hunt with the dogs , as skilful and obedient as the best of them , and do his master very good service . this , to some may seem incredible : but to them that have not read , what fiercest beasts , by art and industry ( who therefore have been by many supposed not altogether destitute of reason ) have been brought unto . yet i would not warrant , but that this fierce boar , by nature , might return to his nature , some time or other ; or , at least do some acts of a fierce beast . but for agrippa's black dog , though denied by some , who would have us to think well of him , ( agrippa , i mean ) because they do , as wierius and some others ; yet upon the attestation of so many others of better credit , i cannot but think of it , as a creature of another nature . nothing now remains , and that too before promised , but to consider of galen's opinion , and what may rationally be objected from his authority . for that such a man as galen , a right ingenuous man , a lover of truth , as i always accounted him , who lived to be a very old man , and consequently not less experienced , than he was learned ; that he should in all those books of his , now extant , as often as occasion offered it self , declare himself as one who gave no credit at all to such things , and made no better account of them , than arrant jugling ; i look upon it i must confess , as a weighty objection . to this we might answer , that though galen was a man of great authority , yet he was but one , to whom the authority of many famous physicians in his time , or soon after , not to speak of those before ▪ might be opposed . it is the priviledge , if not affected humor , of some great men of real worth ; who also know themselves to be so , in the opinion of the world , to hold some paradoxes ; and perchance being unadvisedly fallen upon them in their younger years , they think it ( a great error ) against their credit to acknowledge it , when they are old . besides , what if galen thought those things , not altogether false perchance , yet dishonourable to his profession , and of evil consequence to mankind , by reason of the increase of impostors , and impostures , if credit were given to the validity of inchantments ; in point of cures especially ? and that this may not appear a suspition without all ground , doth he not in his books de compos . medicum , lib. . cap. . where he treats of the cures of the parotides , reject archi●enes his advice , of anointing the place infected with the bloud of a mustela , upon this very ground , because such prescriptions , if received , would be prejudicial to the art , as though so defective in those cases , that without such helps it could not work a cure : professing , that for this very reason , he had forborn to make trial , and therefore could not tell , whether it would or not ? the reader may remember , what was said of valesius before . but all this will not need , if we stick to trallianus ( who is conceived to have lived in theodosius his time , not many ages after galen ) his answer , which is , that whatever his opinion hath been formerly , yet in his latter years , convinced by manifest and frequent experience , he did recant and acknowledge his error . galen his words , as he doth exhibit them out of his book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in greek are ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that is : there be , i know , who think of charms no better than of old womens tales . and so did i for a long time : but at last , by the evidence of those things that did clearly appear unto me , i am perswaded that they are efficacious . for in their case that are bitten by a scorpion , i have found them useful . and and in their case who had bones that stuck in their throats , which they did presently cast out by the help of incantation . and many noble atchievements in every kind of disease are wrought by it , when it doth not misse of its end . or if you will , with the latine interpreter ; at multa praeclara singulae habent incantationes , cum institutum consequuntur . either way , galen doth acknowledge that they are not always effectual : which to believe , or to maintain , were very absurd , and contrary to providence , and to the course of nature in general . but of that , enough hath been said before . hereupon trallianus doth conclude ; if then divine galen , and most of the ancients with him , &c. but where shall we find this in galen , or where this book of galens ? in the latine edition indeed of his works , there is a book of that subject to be found , but not worthy galen's name , most are of opinion : however , though not extant at this time , nor mentioned by galen in the catalogue of his books , after which he might write many books , as we know st. austin did some , which are not mentioned in his retractations ; yet it is not likely that trallianus , whose love to the truth , made him not to spare his so much admired galen , when he saw just cause , as himself in his fifth book ( not to mention other places ) doth abundantly declare ; durst mention such a book , except such a one had been then extant in galen's name , or could be mistaken in his judgment concerning the author , whom he had read so diligently , as by his writings doth appear . so that even valesius , though he doth write against the opinion maintained by trallianus ; yet he doth , upon his authority , yield it , as unquestionable , that such a book was then extant , written by galen . as he , so fererius , who hath written a chapter of that argument , and entituled it , as galen had his treatise . now because in those times most incantations , used , not only by the jews , but by gentiles also ; as by trallianus , by lucian , by origen , and by others may appear , had the name of dominus sabaoth , as a chief ingredient ; it is observable , that some godly fathers , who knew christians had more right to that name , than either gentiles or jews of those times had ; thought it no superstition , to commend unto them the nomination of the lord of sabaoth upon such occasions , not as an inchantment , but a lawful prayer . so doth cyrillus alexandrinus , in his book , de adoratione spirituali , lib. . whose words perchance some might interpret , as though he allowed those words to them that have faith , as a lawful charm . but what he writes in that very place against all kind of inchantments , as unlawful , and forbidden by god ; may sufficiently acquit him from any such intention . but i cannot acquit origen , neither is it much material , except i could acquit him of so many other pestilent errors , wherewith he stands charged in the ecclesiastical story , and his books yet extant , though much purged by ruffinus , the latine interpreter , proclaim him guilty of . in his . homily , upon josuah , part of which , in greek , is preserved in that philocalia , collected out of his works ; he doth very erroniously ascribe power to the very words and letters of ordinary charms ; for which he doth appeal to common experience ; and consequently would have the very letters , or words of the scripture in any language , though not understood , if but read and pronounced , to be of great power and efficacy ; which as it is against the very principles of natural philosophy , so against the determination of all sober philosophers , physicians , and divines . yet as there is nothing so uncouth or absurd , but shall meet with a patron : so hath this opinion of the efficacy of bare sounds and letters , met with some , in our age : as thomas bartholinus for one . this thomas bartholinus , one of the king of denmarks physicians , the author of many curious pieces ; if he be not either too credulous sometimes , or too ambitious , to be the reporter of strange things ; in his centuriae , historiarum anatomicarum rariorum , upon the experience of some , to whom he doth give credit , doth maintain , that the epilepsie may be cured by charms , and those charms upon a natural account of the causes not unlawful . his reason i will not stand to examine . i think they will not perswade very many , besides those , who think well enough of charms in general , whatever it be that makes them effectual ; but would be glad to find a plausible pretence . this mention of bartholinus , puts me in mind of a strange story . i profess again seriously , as i have done before , this discourse was never undertaken by me , to tell the reader strange stories , though true ; which might have made it much more both easie and voluminous . yet the use that may be made of this , in point of credulity or incredulity ; in case any such report , as very probably , may occur of any other place or country ; besides what inferences or experiments may be made upon it , for the publick good , if this be true , makes me take notice of it ; and the rather , because having enquired of divers travellers into those parts , whom i have had the opportunity to consult about it : i have not , as yet , met with any , that could give me any account . now the story is this : in italy , not above twelve leagues ( they reckon there by miles ordinarily , but he saith , . leucis ) near a town or village , vulgarly known , he saith , by the name of il sasso : ( in latin , braccianum ) there is a cave , commonly called the cave of serpents . serpents at all times , it seems , but at some time of the year , more certainly , and solemnly , frequent it in great number . and then , if any troubled and afflicted with any ordinary disease , proceeding from a cold cause ; as the palsie , leprosie , dropsie , &c , come and lie down , immovable ; which the better to do some take opium beforehand ; serpents will come about him , and suck him , or lick him , till he be well . he tells of more , but of one cardinal among the rest , particularly , who being desperately ill , there recovered . many other things he tells of it , which , it seems , with other company , he went of purpose to see . this upon the report of the country people he more delivers of it , which sounds somewhat of a fable , that one of the serpents , coronâ insignitus , adorned with a kind of crown , as the governor of the rest useth to come out of his hole first , and after diligent search , if he finds all things safe , gives notice unto the rest . this , if true , may give light to some other story , which , as i said before , made me the more willing to take notice of it . by this , i hope , yea and before this , as i have said before ; but that i had some consideration of the good use , that might be made of what did offer it self over & above ; but now again , by this , i hope , it will be granted by all , that do not profess wilful incredulity , and contradiction ; that many things happen supernaturally , which are above the sphere and activity of the believed , and beloved atomes , and can be referred to no other cause , but the operations of daemons , or evil spirits : which once secured ; atheism hath lost its greatest prop , and the mockers and scoffers of the time , the chiefest object of their confidence and boasting ; which though not our immediate subject , yet of purpose , as before said , did we make choice of such instances of credulity and incredulity , that we might , una fidelia ( as they say ) duos parietes ; and yet still according to my title , in this first part , have i kept within the bounds of things natural , which by many , according to the genius of the times , are laid for a foundation of atheism ; or at least for the undermining of christianity : which they that profess , & yet secretly endeavour to undermine , deserve to be accounted the worst of atheists . i have now but a word or two concerning divination and prodigies , in general , because in all ages a main object of credulity ▪ and incredulity , to add ; and then we shall see what observations more we can draw from the premised instances , and so conclude ; which i begin to be weary of , as much as any reader can be , this first part. divination , as it belongs unto god , more properly ; ( nay unto god only , if it be true divination ; that is , such as hath no dependance from any natural cause , according to the course of nature , established by god in heaven , or in earth ; but the will of god only ) we have nothing to do with it here . of other divination , common to men and angels , ( whether good or bad ) but in a different degree , which is grounded upon the knowledge of natural causes , long observation and experience , and the like : first , humane , so far as may be accounted for by natural causes , no man doth doubt of ; though many things by men that have a natural sagacity , improved with long study and experience , may be done , or foretold upon grounds of reason , which by them that are not acquainted with such things , may be thought incredible ; of which more afterwards . secondly , daemoniacal , whether immediately by themselves , or by their instruments , which they that do not believe the existence of devils and spirits , are obliged to deny ; is that which we are to consider of , so much as may concern us , to settle , or direct the belief of others , who may need it , and are content to hear reason . further than that , we have no intention , or ingagement to meddle with it ; which elsewhere we have done more largely , and concerning which , there be so many books already extant , as that it would be no small work to find any gleanings , worthy the acceptation of judicious men ; as it would be very easie , ( the work of most writers ) out of which others have done , to compile whole volumes , among us , of late writers , peucerus is most known , who hath written a large volume de divinatione . i wish he had left out his divinity , which fills a great part of the book ; i should think better of it : though even so , the rest doth not give me that satisfaction , which i might have expected from a learned man. for , approved instances , or experiments , ( as i may call them ) he hath few or none ; and what is it , the wit of man can find out in such an abstruse subject , but what is grounded ( besides the authority of scripture ) upon experience ? raguseius , a venetian , theologus , medicus & philosophus , as he is stiled , by himself , or by his friends ; hath written two very learned books , de divinatione ; but the greatest part is against judicial astrology , which he once professed himself , and got credit by it , he saith himself ; but was so honest and conscientious , that notwithstanding the credit he got by it , he would be a jugler ( his own word ) no more ; and to make amends to god and the world , for what he had been or done , thought himself bound in conscience , to write against it . i think i could reckon half a hundred , or more : but that is not my business . the several kinds of divination , that have been used anciently , ( and are yet most of them ) and have got a proper appellation , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the like , are so many , that even to reckon them , would take some time . at the end of agrippa , de occulta philosophia , in that edition i have , there is a prety full inventory of them . so in debio , pucerus , wierius ; and many others . to these , if we add those , which by the relation of travellers are proper almost to every country or nation , where christ is not known ; there being scarce any country , for any other thing so wretched and barbarous , but hath attained to so much knowledge , ( if we may call that knowledge , which doth commonly most abound , where brutish ignorance and savageness hath its reign ) as to be masters of some kind of divination or other . of those many kinds that have anciently been used , and of those many that have been since devised , made known unto us by the relation of travellers ; i shall take notice of one or two particularly , and then proceed , with submission to better judgments , to a general conclusion concerning them all . of those anciently used , which i shall take notice of , the first ( because , where we have the relation of augerius the physician , his haunted house promised ) shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or nail - divination , saith delrio is , by anointing the nail of an impolluted boy , with some kind of oil , or sout ; and using some conjuration of words ; to see things at a far distance , and the event of things long before . but of an impolluted boy : why so ? let no man think the better of the devil for that , or of this kind of divination . it is porphyrius his observation , or admiration rather , long ago , recorded by eusebius in his own words ; and since eusebius , by st. augustine , in latin ; his admiration i say , why such masters of uncleanness , in point of life and actions , should nevertheless , in their mysteries , stand so much for cleanness , and purity . porphyrius , who might very well know , as one that had served them a long time , doth but propose the question by way of admiration ; he doth not answer it : any christian may , who is taught , that the devil is the author of all evil , all uncleanness , and affects nothing more ; yet is an impostor , withall , and would be thought an angel of light ; and to that end , doth amuse them that serve him , with some shews of holiness , in rites and ceremonies of his own institution , that he may be thought to love , what in truth , and sincerity of life , he doth abhor . and as he , so his servants , that promote his interest in the world by sects and divisions . what more rise in their mouths , and ordinary or external behaviour , than holiness and purity ? i need to say no more ; the rest is too well known . but this by the way only . now to the nail-divination ; delrio saith , he knew a veteran spaniard , who did practise it , and instances in some particulars of his divination : moreover observes of the same , that though he could ( he doth attest it , it seems ) by charms and incantations cure the wounds of others ; yet neither would cure his own , nor suffer them to be cured by others , by the same means . some may mistake him , as though the man he speaks of , made scruple , for some hidden reason , to have inchantments used upon himself , although he did not scruple to use them upon others ; which is not impossible . but i rather believe his meaning is , though the man with bare words , as apprehended by many , but very erroniously could cure other mens bodily diseases ; yet the wounds of his soul , whilest he continued in that base practice and service , longe graviora , ( that is wanting in delrio , to make his expression full ) much more grievous , and much more to be dreaded ; the proper cure whereof , are words , ( good advice and instruction , according to that of horace , sunt verba & voces : that is , charms , and by charms , understanding , sermones philosophicos ; as that which followeth doth evince ) he refused , miserable wretch , either to admit , when offered , or to procure from others . what delrio doth here attest of one , filesacus , de magia idolol . doth attest of another , not upon his own knowledge , but upon the report of a man of quality , to him well known : nobili & generoso , are his words . but enough of this . another kind of divination is , that they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of which they reckon divers species . one was , or is , to hang a ring by a thred , and to cast it , or to hold it over a boul of water , so that it touch not the water . but this is nothing without the charm , that belongs unto it . after that , by the knocks of the ring upon one of the sides , which how many they shall be , or how few , to signifie so and so , is before agreed upon ; the event ( god permitting , as always ) is declared . i have known somewhat , which in outward appearance may seem to have some affinity , though to another end : which is , to know the hour of the day . it was my luck once , at an inne , in very good company , to see some trial of it . the ring did hit just so many times against one side of the glass , as the clocks did strike , or had struck-hours , and then stood still . i saw it , when the ring was in the hands of some , that wondred at it , as much as i , and had never seen it done before . yet i am sure , no charm was used , which is the main business ; nor any of the company suspected . yet the motion of the hand , in such a case , not easily discernable , might deceive them , that look , if the actor had any purpose to juggle : which , i am confident , was not the intention of any then present : not theirs especially , who wondred at it , and made trial themselves for better satisfaction ; which was done then by some , who sound it so too . but the surest trial would be , to hang the ring upon a little frame , made gallows-wise , and if then also , truly i should not stick to conclude , that there is somewhat in it more than natural ; and should advise them that profess they had often tried it , both by day and by night , as some did to me since , with great protestation , that it never fail'd ; earnestly advise them never more to meddle in it . in the life of st. hilarion , written by st. jerome mentioned before , we have a notable example of hydromancy supernatural , but not diabolical . the rites indeed , and ceremonies , charming excepted , were much alike ; but the efficacy not from the devil , but god. and probably , god might prompt that holy man to use the same rites ( but without their words ) that magicians did , to convince them that ascribe much to them , as all magicians do ; that the efficacy was not from the outward visible rites and ceremonies themselves , which to that effect were but ridiculous ; but from an invisible cause , or agent , whether good or bad ; and withal the better to manifest his power , who could use their own weapons against themselves , that trusted to them ; as we see he did in the case of balack and balaam ; when balaam's inchantments intended for a curse , were , by gods power , turned into a blessing . upon such extraordinary examples , we can ground no warrant for our imitation , no more than by casting of rods upon the ground , or smiting of the dust of the earth ; we may lawfully attempt to turn rods into serpents , or , the dust into lice , because moses did both ; for which he had an express command from god , but we none . that hilarion also had a command , or commission for what he did , if pious indeed , and holy , as represented unto us by st. jerome , who might know better than we , i think we are bound to believe . of those kinds of divination used at this day ( besides the ancients ) which we have knowledge of , none , i think , either for the certainty , if reports be true , or for the manner , more notable , or considerable , than that which is described by leo africanus ( a man of no small credit among them , who are well versed in the history of the world ) highly esteemed , and chiefly practised in africa , in fez ( one of the royal cities of that part of the world ) especially . the particulars of it are there to be seen in the latin translation of it , lib. . p. . as also in the english , in purchas his pilgrimage : ( a book of very good worth , with them that know the right use , and more valued abroad , than it is at home by many ) second tome , page , &c. it is a very perplex and intricate way , and requires great learning : but if as many think , there be nothing of magick in it , and that it never fails , which some , even christians , have been bold to affirm , well worth the labour . leo africanus from the report of others , speaks of it very moderately ; he doth not affirm either . he professeth , that being offered the learning of it , by some , well able to teach him , he durst not meddle with it , because it hath so much affinity with the black art. what religion the man was of , when he wrote , i cannot gather certainly by this book of his : but a mahometan i guess , though there be places , that favour of christianity ; as in the description of nilus : if he did not himself alter those places of purpose , in his italian translation of his original arabick , after he was become a christian . erpennius , whom i have reason to remember with honour , for the honour he did to me , when very young ; but much more , for his noble performances , out of his purse , ( being wealthy ) partly ; and partly by his excellent knowledge and industry , to promote the knowledge so difficult before , of the arabick tongue : he also is one of them , that did believe this art , or way of divination infallible ; though , and so we must excuse it , he might speak the more favourably of it , out of his love and respect to that noble tongue . for my part , i shall not scruple to conclude it , if not divine , for which there is no ground at all , than fallible , and more than probably , notwithstanding all pretences to nature , diabolical . certain enough , were it known infallible , there would be greater resort to it from all parts of the world ; and many more of all nations would apply themselves to the study of it , and that it doth so often prove true , as generally believed , is argument enough to me , because not divine , that it is diabolical . i will not trouble my self , nor my reader , with the relation of more kinds of divination , used at this day , in several countries , which all stories of travels , almost , into those parts of the world , where christianity is not professed , afford examples of , different from those used in other countries . concerning all which my opinion is , not that they are infallible any one of them , which i know cannot be : but that , really , by all , or most of them , where the relator doth faithfully acquit himself , and doth not wilfully counterfeit and impose , or ignorantly mistake , which may easily be avoided , where we have variety of relations , from several authors , that doe not borrow one from another , to compare ; but this case excepted , my opinion is , that really by all , or most kinds of these divinations , even those that may seem most ridiculous , strange things are foretold . besides printed relations , so many , in several languages , of men of all countries , and professions , in this our europe : i have heard the depositions , or attestation of more than one intelligent man , and in their lives and conversations , and in their discourse too , very sober and serious , who protested to have been present , when such and such things , some in one place , some in another , were foretold , which hapned accordingly . but secondly , to believe that any of those things , that really came to pass , were foreseen and foretold by vertue , or by any natural efficacy of those rites and ceremonies , words , or actions , that were used , in , or by any of those kindes of divination , whereof some are apparently most horrible and abominable ; others , as sottish and ridiculous , were , i think , not much less ridiculous , or abominable . neither shall i except judicial astrology ; which though apparently , it be more mysterious , and deal in things more specious and sublime : yet , in very deed , is founded upon meer imaginary suppositions , and poetical fictions , words and names , which have no ground at all in nature ; as by them that have taken great pains in the search of it , and have set out the vanity of it ; and even by them , that have done their utmost , to uphold the credit of it , otherwise ; but could never answer those things that are opposed ; is acknowledged . yet to say , that nothing , that hath strangely been foretold by profest astrologers , according to the rules and maximes of their art , such as they are ; besides what may be supposed to have hapned by meer chance , as in the multitude of predictions , some things must , and do , were to contradict the experience of all ages , of all places ; and to give men some ground , to doubt , whether there be any such thing as truth in the world . and what shall we say of the oracles of the ancient times ? that many of those things that went under that name , were meer jugling , and roguery , i grant it : but that they were nothing else , i think a man that hath read ancient authors , and histories , greek and latin , may as well doubt , whether ever really any such men as socrates , or caesar and pompey ; ever any such place as delphos , and dodona , and the like ; as to doubt of the accomplishment of many of those things , so foretold , as read in the histories of those times . and to me it is a greater argument of gods power and providence , that upon the incarnation of his son , the long promised and expected oracle of the world , and the propagation of his gospel , all those oracles , attended before with so much solemnity ; should in all places , to the great wonder and amazement of wisest heathens , as by plutarch's treatise of that subject doth appear , did cease , or begin to cease in all places : than any matter of wonder , or offence , that god should give so much power to the devil , ( this always supposed , that his providence in all answers , that were given , did over-rule , as himself pleased ) in those times of darkness and ignorance . for though divination doth yet , by gods permission continue ; yet all in that kind , is nothing in comparison of those ancient oracles , in several places of the world ; which all nations almost of the then known world , did resort unto , with so much solemnity . however , even by the account the writers of those times have given us , it doth appear how much gods power and providence did over-rule , and restrain the power of the devil , ( as before was said ) as himself pleased : which made so many answers to be so ambiguously given , that which way soever the matter fell out , the devil or daemon ( as the merlins of our days have a providence to save their credit ) might not be found a lyar . but of oracles particularly , i have said more elsewhere , which i shall not need here to repeat . now to return to divination in general ; it is observable , that many things appear to us under the notion of divination , which to devils and daemons are no such thing : and that partly through the priviledge of their nature , as pure spirits , by their creation ; and partly , by their experience , much improved by time , in all kind of knowledge , of things natural ; and in the affairs of the world , relating unto men ; to whom the most understanding men compared , in point of natural knowledge or wisdom , are but as children ; yea very babes , and simpletons , if we may so speak . for example , if ( in some remote part of the world , we will suppose ) it be asked , whether any english-ship be coming , or , when to be expected ; and the answer according to the way of divination by such rites and ceremonies , as are usual in the country be , three days , or three months : if the ship or ships be upon the sea ; they that can , as the most learned that write of these things , are of opinion , in a moment , as it were , convey bodies some hundred of miles ; how easie is it for them to know , though yet five or six days sailing distant , whether any such be upon the sea ? or if they say three months , and it prove so , what wonder , when even men , that are concern'd , and well acquainted with the course of those affairs , and see the preparations , though they cannot foresee many things which the devil can , may probably conjecture , that within three , or six months , they may be at their journeys end , as it doth often happen ? we might instance in a hundred things of the same nature ; but this instance i have chosen , because some that i have conferr'd with , who had known in their travels such a thing done , more than once , did seem to make a great wonder of it . pausanius , i remember , in his fourth book , doth tell us of one ophioneus , famous in those days for divination among the graecians ; and his way ; the more to be admired , because in shew , it had nothing that was extraordinary , and yet was very effectual . as he doth express it , it was this : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is : he would enquire what and how things had gone before , and so foretel both privately and publickly what should come to pass afterwards . cicero was famous for this kind of divination , in his time , and seldom failed . the manners of it , and the grounds , he doth largely set out in an epistle of his to caecinna , well worth the reading . what pity , that some in these days , who take upon them to be such diviners , have not more of this kind of divination , at least , that they might not always so grosly mistake ? now this kind , though of all other kinds of divination ( setting true prophesying , by divine inspiration , aside ) most lawful , and commendable , in states-men especially ; yet of all others , may be said , as i conceive , most proper unto the devil , as he is a spirit of such standing , since his first creation . for being altogether grounded upon a good head-piece , and long experience ; the disproportion between a man , and an angel or spirit , both in point of years and natural abilities ; who doth not understand ? our conclusion then , as before , that there is not any kind of divination publickly practised , or commonly known , so strange or so ridiculous , but by the devil's intervention , to whom , what rites or ceremonies are used , or whether some or none , but only to amuse , is altogether indifferent , is available sometimes : and yet none , as to mans judgment , so plausible , and so probable , but is fallible , and doth often deceive . but that which in this matter of divination most poseth my reason , which also posed aristotle so much , that he could neither believe , nor yet absolutely deny , is , that there be men and women , but women especially , in whom resteth a spirit of divination , ( so expressed , acts . . ) by which they foresee , and foretel strange things , and seldom miss . all histories afford notable examples ; so that even some that believe no spirits , ( whether a god , or no , i know not ) yet acknowledg , there be such , that foretel ( they say ) very certainly , for the most part . they impute it to a proper temperament , an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : any thing , so neither god nor devil be in it . what great occasion they had to fear him , should they grant him an existence , i know not . but one example , every where obvious , and well attested , ( for in this also , as in all things , there is frequent mistaking , and imposture ) i will instance in . innocentius the eighth , pope of rome , who sent a man into england , or scotland rather , named adrianus , famous for his singular wisdom , & judgment in matters of the world : which soon after , brought him unto henry the seventh , king of england , his favour ; and his favour to the bishopprick of bath and wells , in sommersetshire . returned to rome , and in great imployment under alexander the sixth ; he was made a cardinal ; and after alexander , flourished under more than one , but under pope leo the tenth particularly . it was his ill luck , if not occasioned by any impiety , and unthankfulness to god , to grow acquainted with a woman , in whom such a spirit was . among many things , which she foretold , both publick and private , which in all points , and circumstances fell out accordingly ; she also foretold , that one adrian by name , born of mean parentage , preferred meerly by , and for his worth , should be pope after leo. this exactly agreeing with his case , and having had , he thought , sufficient proof of the truth of her predictions , he confidently applied it unto himself , and made no question , but he was the man , that should succeed pope leo. in this confidence , he began ( such a bewitching thing is authority , notwithstanding the sad examples every age and country , when too eagerly coveted , doth afford ) to think the time long , before the pope died ; and , to hasten it , with some others , conspired against his life ; and , though prevented , and pardoned , lived afterwards and ended his days miserably : or , if he had so much grace , as to think so , and to make a right use , more happily ( because obscurely ) and never heard of more , than before . but adrianus is not our business . the womans prediction was verified by the event . for adrianus the sixth , a man of mean parentage , of excellent worth , being then absent , was chosen : ( of purpose , a man would think , for no such thing was intended , & scarce believed , when it was done ) to verifie the prediction . but god forbid , we should so think seriously : but it fell out strangely , that cannot be denied . now were it so , that this spirit of divination were found in men and women , such only , who by their life and conversation , did shew somewhat of either worth or godliness more than ordinary , ( it is aristotle's objection ) it would not be so strange , or incredible . but for the most part , if not always , ( true prophets excepted ) it falls out quite contrary . and therefore by the law of god , such were to be put to death , lev. . . and happy is that kingdom , ( for there god hath promised a blessing ) where no such , who take upon them to prophesie , ( whether their predictions prove true or no ) are suffered to live . but credulity and incredulity is the thing we have to do with . what then shall we say ? first , that aristotle's objection is very plausible , and worthy of aristotle ; and the same objection lieth against the salutators of spain , who for the most part , are ignorant people , of a leud conversation ; and yet are believed generally , to do strange cures . franciscus à victoria , of whom , besides grotius , divers protestants speak with good respect , is so put to it in this case , that he doth not know what to pitch upon ; as himself doth ingenuously acknowledge . of four opinions , which he doth propose , he doth leave us free to chuse which we will : either that they cheat , and impose : or that , what they do , they do it by the devil : or perchance , by a special grace , for reasons best known unto god : or lastly , that it may be a secret of a proper natural temperament . so still we are left in uncertainty . but against manifest experience , besides the authority from the word of god , there is no arguing , as to matter of fact . it is not any part of our task , to examine the reason . but , were the nature and divisions , or kinds of spirits better known unto us , than they are , or should be ambitious to know , whilest we live ; it is likely we might say more to it , than now we can . i shall conclude , that , as i account great incredulity not to believe that there be such predictions ; so , to believe them , before the event have confirmed them ; to enquire after them ; to regard them , is little less , than apostacy from god , and from the true faith . if true sometimes , yet false often ; but always dangerous , if not pernicious to them that hunt after them . saint augustin in one of his books contra academicos , under the name of licentius , one of the collocutors , in that dialogue , doth tell us of one albicerius , a notable diviner , in his time , well known unto him in his younger years , ( an excusable curiosity , in that age , and profession ) long before he was a christian . three or four notable stories he hath of him ; but first of all , or before that , what kind of man he was , for his life . a very rogue , as any was in carthage , and such a whoremonger ( innumera scorta , saith st. augustin ) as scarce any age hath known the like . the first story is , that , consulted about some silver spoons , that were missing , by a messenger ; he presently told the owner of the spoons , the thief , and the place , where they were at present . i believe some of our london-prognosticators , have done as much , or near , if publick fame ( though they may think it a credit ) do them no wrong . another time , when st. augustin , or some of his familiar acquaintances , went to him , to be satisfied about somewhat , which he doth not relate ; he , not only satisfied them in that , to the utmost of their expectation , or desire ; but moreover , acquainted them , that their boy , or servant , by the way , had stoln some money out of the bag of money , which he carried after them ; even before he had set his eyes upon the said boy , or servant ; and forced him to restore every penny , before the masters of it did know , what , or how much had been taken away . a third story is , of one flaccianus , well known to st. augustin , it seems , who being about to purchase a piece of ground , went to this diviner , or cunning-man , to see , what he could tell him about it : who had no sooner seen flaccianus , but presently told him what he was come about , and named the ground , or farm , as it was ordinarily called ; which flaccianus himself ( it seems , it was somewhat an uncouth hard name ) did not well know . but the fourth story , made st. augustin , ( a young man then ) under the name and person of the said licentius , even tremble for amazement , whilest he did relate it . a condisciple of his , or one that had been , hearing so much of the man , and either not believing , or , for further trial , and to know the utmost of his power , went to him , and boldly and importunately challenged him , to tell him what it was he had in his thoughts : who , put to it , as he was , told him , he did think of virgil. being further asked , what particular place of virgil , the man , though otherwise , scarce able to read , pronounced aloud , boldly and securely , the very verse of the poet , he had then in his mind . who makes any question , but he , that did this , ( no man of god , but a very rogue ) was really possest by the devil ? and do we wonder at it ; or rather wonder , that any , men or women , that take upon them to do such things , in a christian common-weal , should be suffered to live ? or that any , that make use of such , whether men or women , should make any question , ( if christians by profession and education ) but that , in so doing , they go to the devil ? but some may wonder perchance , as st. augustin , or his friend , did , at the first , ( for afterwards he made nothing of it ) that the devil should have such power , which the scripture doth seem to appropriate unto god , to know thoughts . but it is one thing , to have the thoughts of all men , in all places , at all times , open and naked , which belongs unto god only ; & , by some subtilty or secret of nature , to know the thoughts of some men , at sometimes , which the devil can , it is certain , if god do not hinder : which men also , well acquainted with nature , by diligent observation of the eyes , and otherwise , may , in some part , attain unto . and why not this , as possible , as for men ( but women rather ) in the light , or day-time , at a good distance , to communicate , and to impart their thoughts , freely and fully , without any noise or voice , by the observation of the lips only , and other parts about the mouth ? a secret of nature lately discovered ; of which more in my treatise of enthusiasm , chapter . of the second edition , page , &c. i name the second edition : because , not so much of it in the first to be found . after divination , somewhat , because of the affinity , may be expected of prodigies , of which , as of divination , much hath been written , and argued to and fro , by divers : and very lately by one , by some whom i have heard much commended . i therefore shall say the less ; neither indeed doth my subject engage me , to say much . as all other things in the world , not determinable by sense , those especially that relate to god , and his providence , have been liable to superstition and credulity ; so this of prodigies , as much as any . the ancient romans have been noted for their excess , in this kind ; and their best historian , titus livius , for inserting that , into the body of his history , which stood upon publick records , hath been censured as fabulous : for which nevertheless , he doth often excuse himself , and smartly doth censure the credulity of the people of those days . yet i make no question , but by the contrivance of the devil , in those days of ignorance and superstition , ( as of oracles was said before ) for the increase of superstition , many things in that kind might happen , ( besides what did by gods order and appointment ) which have not hapned so frequently since . but what excess soever they might justly be charged of , yet we must acknowledge , that the ground of it , quod omnium secundorum adversorumque causas in deos ( had he but said , deum ) verterent : that is , in effect , because they b●lieved a god , and a providence , the cause of all good and evil that hapneth unto men , as the same livy doth inform us ; was commendable , which would make us ( besides other reasons ) think the better of prodigies in these days , wherein epicurism and atheism do so mightily prevail . and it cannot be denied , but they lived then , generally , according to their belief ; frugally and vertuously . witness those rare examples , those times afforded , scarce to be matched in any other age . and , as this belief made them vertuous ; so their vertue , conquerors of the best , and greatest part of the then known world . whereas when all observation of prodigies ceased , which the same livy saith did proceed , ab eadem negligentia , quâ nihil deos portendere vulgo nunc credunt : ( a mild word negligentia , for atheism , or epicurism ) all manner of vices , pride , luxury , covetousness , and the like , crept in ; which occasioned their civil wars ; and their civil war , with these vices , the ruine of that glorious empire . were there no other thing in the world , to perswade me ; yet the authority of two such men , as camerarius and melanchton ; so pious , so learned both , would make me not to reject all prodigies , whether publick or private . yet it must be confessed , that where the opinion lights upon a man , who is naturally tender and fearful ; and such was the nature of them both i have named , of melanchton especially ; it hardly escapes excess . but again , were there no other examples or instances of prodigies ( known to me ) than what hapned before the death of julius caesar , the roman emperor ; and what before henry the fourth , late king of france ; who for their valour , and manner of death , may well be paralleled , being so well attested , as no rational man can make any question ; i should think and acknowledge my self sufficiently convicted , that there be prodigies : presaging prodigies , i mean. and if in their case , why not in the case of many princes , and others ; such especially , who have been active men in the world , and made a great noise by their valourous or ventrous atchievements , and undertakings ? always provided , that there be like evidence and attestation . i think i have read in julius scaliger , a man of singular as learning , so piety ; some where ; ( i find it so in my papers , but not the place quoted ) melior superstitio ( so it do not proceed to a breach of any particular command of gods revealed word : so i understand it ) nimiâ sobrietate , quae facile degenerat in atheismum : that is , better is superstition , sometimes , than too much sobriety , ( or cautelousness ) which is apt soon to degenerate into atheism . at another time , perchance , i should not think so well of it : but now when atheism doth so prevail , and true piety , under the name of superstition , subject to derision ; i think the advice is not amiss . ancient heathens had an opinion , not unworthy the consideration , that no prodigie , or bad omen , could hurt them by the event , who did profess not to regard them , or could elude them by a contrary interpretation . pliny's words to this purpose , are ; exemplis apparere , ostentorum vires & in nostra potestate esse , ac , prout quaequ● accepta sint , ita valere . he doth add , in augurum certè disciplina , &c. that is , that by the discipline of the augures , ( a sort of diviners or soothsayers among the romans ) it is very certain , that neither imprecations , or auspicies ( or presages ) did belong unto them , ( to hurt them ) who when they had any work in hand , did profess and declare they did take no notice of either : quo munere divinae indulgentiae , maius nullum est , saith he ; that is , than which , the divine mercy hath not vouchsafed unto men a greater gift , or boon . so pliny , lib. . cap. . and in the next chapter he doth mention some particular rites and ceremonies , which they used , to elude , or avert mischiefs , when threatned by some ill presage , or inauspicious accident . of which st. augustin doth treat , and reckon many , in his second de doct. christiana , chap. . i make no great wonder , if many of those superstitious rites and ceremonies by both pliny and st. augustin mentioned , were thought efficacious to elude , or avert ; when the observation of prodigies was so transcendent , that every thing almost , that did not happen every day , was looked upon as a prodigie . it was not hard to avert , or elude ( as they interpreted it ) what probably , as founded upon such groundless fears , and imaginations , would never have hapned : though probable too , that meer fear and imagination , though no better grounded , might be the cause sometimes , that some things hapned really , which otherwise had never been . but however , because pliny , no very superstitious man , who elsewhere hath not faith enough to believe , that god cares for the world , or takes any notice of mens actions , whether good or bad : because he doth here , we see , so magnifie the power of faith , and therein the goodness of god , that would so provide it , and appoint it : and that , besides pliny , there be others , that attest the same , or much to the same purpose ; as afterwards in due place may be shewed : we may consider , besides christian faith , whether there be not some kind of natural faith , such as natural , meer natural men are , and always have been capable of ; which with god , by his own order , and appointment , is , and always hath been more or less meritorious , or efficacious for the averting of some temporal evils ; and a good pledge , or forerunner of that true faith ( in christ ) by which we hope , not only to be rescued from that misery , which , as the wretched posterity of a sinful protoplast , we are born unto ; but also ( i expect no otherwise , but that the wits will laugh at our simplicity ) purchase heaven it self , and immortality . but of this , more elsewhere , which i will not here transcribe . with this of pliny the elder , doth well agree the resolution of pliny the latter , and as well with christianity ; and therefore not unworthy our observation . a friend of his , who was to plead a cause , within one or two days after , had a dream , which much troubled him , and threatned , as he did interpret it , some kind of miscarrying . whereupon he doth address himself to pliny , that he would procure him a further day . pliny first doth propose unto him , what in such a case himself had done , preferring that excellent rule or maxim of homer's : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · ( that is , in effect ; that a good cause ought to be regarded more than any signs or prodigies whatsoever ) before terrifying dreams and visions , when he was to defend the cause of an innocent friend , against potent enemies : wherein , notwithstanding his terrifying presages or prodigies , he prospered . he did so , and hoped his friend might also . but if that would not satisfie him , his next advice is , quod dub●t as ne feceris : which he calls consultissimi cujusque praeceptum , the precept or advice of all that are wise and prudent ; not to do that whereof you doubt : which , i think doth very well agree with that of the apostle ; and he that doubteth is damned if he eat , because he eateth not of faith : for whatsoever is not of faith , is sin . but lastly , i make great difference of prodigies , that concern private men only ; and those which concern princes , and whole common weals . i do not think these so easie to be avoided , as those . i have done with prodigies : i now proceed to that i have to observe upon the instances , or the chiefest of them , that have been produced , which may be useful , as i conceive , in all , or most other cases of credulity or incredulity . and here , first of all , i propose this rule of credulity or incredulity in general , in st. augustin's words ; multa ( st. augustin hath it , nonnulla only ; but i think it will bear multa very well ) credibilia , sunt falsa ; sicut incredibilia multa , sunt vera . or in minutius foelix his words , more pithily : in incredibili , verum ; & in credibili , mendacium : that is in english , that many things , which seem incredible , are true : and many things false , which are very credible , or likely-true . which is no more , if so much , than what aristotle long before in that known axiom of his taught ; that , falsa quaedam , &c. that some things that are false , have more appearance of truth , than some things that are true . it is no argument to me , that a thing is true , because it is possible ; no , nor because probable : nay , it is certain , that many lyes and falshoods are founded upon this very thing , probability . though civility may oblige , not to contradict , where we see no impossibility ; yet discretion will , to doubt , and to suspend assent , till we see good ground of belief . i know the wisest man may mistake sometimes ; many are credulous ; and many love to tell what themselves have forged , or what they have from others , though themselves perchance do not believe it . i am no sceptick or pyrrhonick ; and whether ever any such were , really , is a question : which to be , in my apprehension , is little less , than of a rational creature born , to turn into a senseless brute . and it doth much derogate from gods goodness , to think that he should give us reason , the best of gifts , for no other use , than always to doubt ; which is worse , than to have no reason at all . yet this i must say , which i think most true : their profession was , if ever any such , to doubt of all things : the best way , never to be a sceptick , is , not to be too quick of belief , and to doubt of many things . take it from st. augustin , that it may have more authority , best in his own words , but because very worthy to be known unto all , that would be wise , i will put them into english . they are out of his book de magistro , which in a socratical way , that is by way of dialogues , doth comprehend divers curious speculations concerning the end , or use of speech . st. augustin , one of the two speakers , taking upon him to be the magister ; and adeodatus the other speaker , made to be the disciple . this adeodatus , after much arguing to and fro , having often been compelled by force of argument , to confess that true , which he thought false ; and on the contrary , that false , which he thought otherwise of before ; being grown , at the last , more cautious , what he denied , or assented unto ; he is commended for it by st. augustin , in these words : i am well pleased with your doubting , as it is a sign to me of a mind ( or disposition ) not inclinable to rashness , than which [ such a disposition ] nothing doth more conduce to setledness or tranquillity of mind . for how can we avoid trouble of mind , when those things which through too great facility of assent , ( or credulity ) we had yielded as true , by opposite arguments begin to totter , and at last are extorted from us against our wills ? so that , as it is but reasonable to yield assent unto those things which we have throughly considered , and perfectly understand ▪ so to embrace that we know not , as though we knew it , and understood it , is no less dangerous . for the danger is , that when we have been often beaten off from those things which we conceived once most firm and solid ; we fall at last into such a hatred , or jealous suspition of reason , that we shall not think fit or safe , to yield assent unto any truth , though never so perspicuous and apparent . so st. augustin there . though he speak properly of belief and unbelief in matters of opinions , determinable by reason only ; and we of belief and unbelief in matters of fact , only , determinable , not by reason , but by experience : yet his words are very applicable to our purpose ; one great ground of incredulity , and that which doth most justifie it to the world , is , groundless credulity . but on the other side , to go on where we began , with st. augustin's rule ; besides what is against the faith , or doth imply manifest contradiction ; to me , i confess , nothing is incredible . i see so many things with mine eyes ; and many more i read of , in them that have collected , and set out nature's wonders , in several kinds ; all miraculous to me , because though i see the thing plainly and undeniably , yet i comprehend not the reason ; and those that have attempted to find it , i speak it of many natural things , as the load-stone , and the like , are either ridiculously come off , as pomponatius , and the like ; or have still left the matter in great obscurity , and their reasons liable to many objections : and again , i see or believe upon good attestation , so many strange effects of the power ( with god's permission ) of devils and spirits ; so many ( to sight , and for any reason that we can give ) miraculous operations ; that i know not what it is , besides what i have before mentioned , without good and mature consideration , that i can think incredible , or impossible . yet i know that the devils power , allow him to the utmost of what can rationally be allowed to a created spirit , is limited , and that he cannot do many things . what those things are that he cannot , is disputed , and argued by many , to whom i willingly subscribe . but he can so imitate and counterfeit , that we shall find it a very hard task , to distinguish between the reality of that which he cannot , and the resemblance , which he doth offer unto our eyes . he cannot create substances : he cannot create men , or women , nor the least creature , i believe , that hath its beeing by generation : but he may cast before our eyes such shapes of those things , which he cannot create ; or so work upon our phancy , that it shall create them unto us so vigorously , so seemingly , that he may attain his ends by those counterfeits , as effectually , perchance , as if all were in good earnest , what it appears to our deluded eyes . so that the most satisfactory limitation i can find or think of , of his power , is , that he can do no more , than what god doth permit , who hath reserved to himself the sovereignty of the worlds government , and will not suffer them that trust to him , and depend of him , in the least degree , to suffer by him more , than what may be for his own glory , and their further good , if they patiently submit , and their faith and confidence hold to the last . where●n i am so confident , and so much confirmed , even by those strange effects of the devils power , which i have read and believe , that it never yet entred into my heart to fear any thing of him more , than his temptations , against which christ hath taught me daily to pray . but of this more , by and by . upon these grounds , miranda naturae , nature's wonders first , for which no satisfactory reason can be found ; collected , as many , or most , hitherto known by divers ; but , if diligently sought , daily to be multiplied : and secondly , the power of the devil , which though not so great now , as it was before christ , yet great enough still , to cause admiration ; i know not well , i say , what to account incredible . could one man , trusting to the strength of his wit , and the efficacy of his art , not without some ground ( as some learned professors of the art have taken upon them to maintain , which i meddle not with ) speak so proudly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : find me but a place where i may stand conveniently , ( at a convenient distance from the earth it self , i suppose his meaning was ) and i will move the whole earth : and could the same man do things in the sight of many , which were then generally thought impossible , and now to many more incredible ? and how shall we limit the power of spirits , in knowledge and experience so far exceeding that of mens , when god doth permit ? yet for all this , i do not deny , but it is limitted , as i said before , because it is both against faith , and against reason to believe , that god will permit them to do many things , though not so easie , precisely to determine , what those things are ; and much harder to discern what is real , and what is counterfeit , among the works of so skilful juglers . not easily to believe then , what otherwise is acknowledged very possible ; nor yet absolutely to reject as incredible , what to ordinary sense , and reason may seem impossible , but to consider how attested , and not to dispute against clear evidence ; that 's our first rule , or observation . our second shall be ; in the relation of strange things , whether natural or supernatural , to know the temper of the relator , if it can be known : and what interest he had , or might probably be supposed to have had , in the relation , to have it believed . again , whether he profess to have seen it himself , or take it upon the credit of others : and whether a man by his profession , in a capacity probable , to judge of the truth of those things , to which he doth bear witness . every one of these particulars would require a particular consideration , but that i would not be too long , or tedious . to make application of this to those witnesses , or the chiefest , i have produced and made use of : i can give no account of their temper by their life , or actions ; they were not , nor could be known unto me , that way . but he was not altogether out , who said , loquere ut te videam : though subject to many exceptions , i know ; yet ordinarily , a man may give some guess at a mans temper in point of seriousness , or lightness , by his writings . cardan was a learned man , and one that was well acquainted with the world ; of great experience , i make no question . but he was a man ventosi ingenii , self-conceited beyond measure , and as covetous of popular applause : never spake man more truly , than he that first past that censure on him . any man of ordinary judgment may quickly perceive it by his writings . a man , that did affect to tell strange things , that cause wonder , that he might be wondred at , and admired by them , that did believe him . and indeed he doth tell more strange things of himself , and his father , and some other relations of his , than a man shall likely meet with any where else . but he was not only ventosus , as censured by others , but also mendacissimus , a notable lyar , as acknowledged , and proved by his great friend nodaeus ; and by his confession of himself , according to his horoscope , nugax , religionis contemptor , maledicus , impurus , calumniator , &c. all which the same nodaeus doth acknowledge most true of him . some man may wonder , ( this by the way ) what made nodaeus , who otherwise doth most ridiculously exalt him , to acknowledge so much truth : but there was a reason . cardanus and nodaeus were not of one religion , in point of spirits ; of whom , though cardanus tells many strange stories , which i believe ( from such a convicted lyar ) are false ; yet among so many , it is possible some might be true . but whether false or true , nodaeus , as all , or most that are of that perswasion , admirers of epicurus , &c. could not indure to hear of them . in that particular , he doth cast dirt upon him , and makes him the vilest man , that ever was : in others , if you will believe him , cardanus was an incomparable man. this in another age , might have been thought a contradiction ; and nodaeus himself censured for a man of no judgment at all , if not worse . but he knew what times he wrote in , and how men stood affected . neither did his judgment herein deceive him ; which in a more sober age , if god will be so merciful , may cause no small wonder . well , cardan , for one , was a learned man , of great experience : but i say , by nodaeus his leave , this mendacissimus doth spoil all . i think they that trust him , deserve to be deceived ; and i doubt many stand not upon that so much , so they may be thought some body , because they read cardan . i know not any i have made use of , but , so far as may be guessed by their writings , were sober and serious men : and so accounted by those ( known unto me ) who mention them in their writings . they were all , or most of them , learned physicians , and therefore best able to judge of those things , which they wrote of , and attested . how it should advantage either the credit of their art and profession , ( which to preserve , made galen so unwilling a long time , as before observed , before he would acknowledge the efficacy of charms and incantations ) or their particular profit , in their practice , to acknowledge , and of their own accord publish and proclaim the efficacy of supernatural means for cures , &c. ( such as we have made choice of too for instances ) no man , i think can imagine : how it might impair it , is very apparent . the best reward of their ingenuity from the greater number , or those sapientissimi , in seneca , they could expect , is , to be accounted either lyars or idiots . lastly , remigius excepted , of whom some question may be made ; because he saith , vidi hominem , he saw the man ; he doth not say , he saw the thing : ( which yet may be true enough , for any thing he saith ) all the rest expresly profess , to have seen with their eyes , what they relate . vair indeed doth not mention his eyes , but he hath those circumstances , which he doth attest , which , as i say there , amount to a vidimus , or , cecular attestation . but then , thirdly , seneca saith , oculis nihil fallacius : and doth give some instances . his instances are true , yet i cannot allow of his inference . we must trust to our eyes , in most things ; to our ears , and other senses , else we shall not know what to trust to . however , it is very true in some cases , our eyes , our ears , and other senses may deceive us ; and that relation may be suspected , which is grounded upon two eyes , or ears only ; though the witness be granted an honest discerning man. i could mention many things that have hapned unto my self in that kind : but one thing , that hath made most impression , i shall make bold to relate . it is not many years ; but it was some time before our happy restoration : my son ( the only i have or then had ) and i had rid some twenty or thirty miles that day , and came to the house of a worthy gentlewoman , of some relation , by marriage ; where i had been often kindly entertained . in the night , about midnight i then guessed , my said son , and i lying together , and both fast asleep ; i was suddenly awakened by the report of a gun or pistolet , as i then thought , discharged under the bed . it shook the bed , i am sure . being somewhat terrified , i awakened my bed-fellow ; asked him , whether he had heard nothing ; told him what i had heard , and felt . he was scarce awake , when a second blow was heard , and the bed , as before : which did put him in such a fright , that i forgat mine own , and wholly applied my self to put him out of it , and to keep him in his right wits . thus busie , it was not long before a third blow , and still the bed as before . i would have risen , but that he did so closely embrace me , that i durst not leave him , neither was he willing to let me go . it was an hour at least after that third and last blow , before i could get him to sleep ; and before day , i also fell asleep . in the morning , being up before me , i bid him look under the bed , which he did , but not so carefully , as one possest with other apprehensions about the cause , as he might have done . i charged him not to speak to any , until my self had first acquainted the mistress of the house , whom i knew , an understanding discreet gentlewoman . it was about dinner-time before she came down to the parlour , and then as soberly as i could , none being present , but two of her daughters , vertuous gentlewomen ; i first prepared her , not much to wonder , or to be troubled . so i acquainted her . i perceived by her countenance , it did trouble her , and as we were discoursing , she looking upon me , as expecting somewhat from me , that might prevent further jealousie or suspition ; i hapned to tell her , that i had some thought in the morning , that it might be the cords of the bed : she presently , and with a joyful countenance , said , it is so certainly ; for the bed was lately corded with new cords , which were so stretched , that the man told us , he was afraid they would break , if not then , yet soon after , when the bed should be used . she had no sooner said it , but sends one of her daughters up to look , and it was so indeed : the cords were broken in three several places . what others , to whom the like , or somewhat like had hapned before , or otherwise better experienced in such things , might have thought of it , i know not : i have no thought to make a wonder of it , now i know the cause : but i suppose it might have hapned to some other , as it did to me , till i knew the cause , to be terrified ; and so terrified , that had i gone away before i had been satisfied , i should not have been conscious to my self of a lye , if i had reported , that the house was haunted . i could never have believed , that such cords could have made such a loud noise ; besides the shaking of the bed , which added much to my wondring , until i knew the certainty . i could not have believed , i say ; though i have considered since , that even a small thread , hastily broken , maketh no small noise ; and besides , that a pistolet could not be discharged , but there would have been a smoak , and smell . but whatever some might have thought , it is enough that it might have hapned unto some others , as to me , to prove that our senses may deceive us sometimes , and that it is not always enough to say , i have seen it , or i have heard it . but when a thing doth happen in the clear light of the sun , and in clear sight ( for at a distance many eyes may be deceived ; and a panick fear , in the time of war , may make a whole camp upon some very slight mistake or suspition run away : but that is another case ) but clear light , and clear sight , of many sober , and not pre-occupied with any passion , if then many eyes be deceived ; it is very likely , and so i grant , it doth often happen ; it is by the art and intervention of the devil , that they are so . now in those relations i have made use of , some things were done very publickly , before many ; not any , but had more witnesses than one or two , and therefore more likely to be true . fourthly , at the mouth of two or three witnesses shall every word or matter be established : we know who saith it ; and , if there be no just exception against the witnesses , is most agreeable to the practice of men , in all places . i have cleared my witnesses from all exceptions ; and they are more than one or two that witnesse the same thing , though not the same thing numerically , yet the same thing in effect ; to wit , the truth of supernatural operations , by devils and spirits ; which they , who upon such proofs and attestations will not believe , may justly be charged with obstinate , and if we consider the ill consequence of such unbelief , pernitious incredulity . lastly , somewhat hath been said of it before , but it cannot be too often repeated : let no man that doth aspire to the knowledge of truth , discredit the truth or reality of any business that is controverted , because the thing is liable to abuse and imposture . it is a very popular way indeed , and with vulgar judgments , of great force : but it is the way to deny all truth , and to overthrow all government , and whatsoever is most holy among men . for what is it , if well look'd into , that is not liable to abuse , and imposture ? to insist upon somewhat that is obvious , and what every man may judge of : no wise man doth doubt , but that there is such an art , as physick or medicine ; acknowledged in the scriptures , both of the old and new testament : magnified in the civil law : besides the testimonies of private men , of all professions , every where obvious . and for my part , though all the world should be of another belief , yet i should think my self , who more than once ( with gods blessing ) have been saved by it , bound with gratitude to acknowledge the efficacy and excellency of it . yet if a man were disposed to argue against it , as needless , or pernitious , how easily might he find arguments ? as first , because divers nations have done without physicians , as well as with them : the romans , for a long time ; the babylonians , whose custom was , as witnessed by herodotus , to keep records of diseases and cures ; and to expose their sick to the view of all men : not to insist in other nations , which have been specified by others . and then , the sects and factions of physicians , that have been at all 〈◊〉 : their different judgments , of the causes of 〈◊〉 , and different 〈…〉 curing ; not only ●●●●ferent , but even contrary : as every man knows , that hath but looked into their books . and then , if we consider the number of empericks , bold illiterate , ungrounded men , that go under that name ; and the credulity , or cove●●●●ness of many , who to save somewhat , will trust themselves into any hands , rather than be at the charge to send for , or go to an allowed , and well-grounded physician ; it is a great question , ( or perchance , no question , but many more , certainly ) whether more are not kill'd by such usurpers , and counterfeits , than are saved ( under god ) by true learned physicians , where they most abound . but all this may easily be answered , and physick vindicated ; but with this acknowledgment , that the best things that are , may be abused : and so those things , that in their nature have the truth and reality of existence as certainly , as those that are seen and discerned by the eye , may be counterfeited and falsified , and are liable to the mistakes of men that are ignorant , and the illusion of juglers and impostors . for a further direction to them that may want it , in this matter of witnesses to make faith to strange relations ; i will take notice of some objections that are made , or may be made . as first , what can be more creditable , than what doth stand upon publick records ? may some body say . so did all those prodigies livy doth relate . must we then think our selves in reason bound to believe them , all , or one half of them ? no : it is a mistake . that which stood upon record , was , that such and such ( if more , than one : of many prodigies , but one ) did inform that such and such a thing had hapned ; who delivered it upon their honest word , ( not oath , that i can find ; except it were upon some extraordinary occasion ) that it was true . this was the superstition of the romans , of those victorious times , that they thought nothing , that did relate to the service of their gods , must be neglected : and so a record of it was made , nunciatum esse , that it was reported , not verum esse , that it was true . yet we find in the same livy , that oftentimes , upon just suspition ▪ that which was related , did pass some kind of examination ; and if found defective , not allowed . but what shall we say to plutarch's relation , who not upon his own credit only , and yet he acknowledged a grave , and serious author ; but upon the credit of many then living , in his treatise of the soul ; not now extant ; but so much of it is preserved in eusebius ; doth seriously relate , of one very well known unto him , and his familiar friend , as i take it ; who died , he said , and his soul after three hours , remanded to his body ; because it was upon a mistake of the messenger , that he was deprived of life by such a sickness , when another man was intended and sent for . after which restauration to life , he lived many years , and was then alive , plutarch saith , when he wrote this of him . this relation , i must confess , did somewhat trouble me , when i first read in eusebius ; and the rather , because eusebius doth barely relate it , and excepts against nothing , which some might interpret as an assent , but is not ; there was no need , if what he aimed at , be considered . but however so barely related , did trouble me for a time . but afterwards , upon better consideration , i thought and still think that both plutarch and his friend , might be very honest men , and speak no more than what they believed to be very true ; and yet we not bound at all to believe them . for first of all , this departing of his soul was in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plutarch saith ; that is a kind of unnatural deep sleep , which by them that are not much acquainted with the proper terms of physick , and differences of every disease , might easily be mistaken for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which physicians define , soporem gravem , quo qui tenentur , &c. that is , a k●nd of sleep , which they that labour of , sleep profoundly , and dream ; and afterwards , when awak●ned , what they did dream , they think to be true , and relate it unto others for very truth . or , as sennertus elsewhere ; they lie as though they were dead , and frequently , after they are awakened , make report what strange things they have heard and seen . no wonder then , if the man in such a distemper , saw strange visions ; and it is probable , he had read of some such thing , that had hapned , or commonly reported to have hapned unto some others ; whereof the learned annotator , in the last paris edition will give a further account to them that desire it . but this granted ; it follows in plutarch , that the other , who by right should have died , ( for there was a mistake of men , or souls , as was said before ) upon the return of antillus his soul , ( that was his name ) when he heard what had hapned to antillus , and what report he had made of his visions ; that is , that his soul should be returned indeed ; but the others , first intended , would be sent for ; he fell sick , and died in very deed . truly i think according to the belief of the vulgar of those days , it were a wonder , a great wonder , if he had not . for he was not only told , what this revived ( as was thought ) antillus had reported of him , as revealed unto him in that other world ; but people ( so goes the story ) were daily and hourly at his door , to see the event , which was enough to startle any man , that had not a very great courage , and knew nothing to the contrary , but that what was reported of antillus his death , his miraculous reviving , and what antillus himself had since reported , as revealed unto him , where he had been , was very true ; enough i say , to startle him into an alienation of mind , or a sudden death : whereof there be many examples of men , who surprized with a sudden great fear , though without any other hurt , or danger , have fallen into some sickness , which hath ended in death . he therefore , who upon this , or like relation of plutarch , should censure him for a fabulous writer , would do him wrong , and bewray-either malignity or ignorance . yet many fables we may find in plutarch , which being delivered by him , not credited , nor to that end they should be credited , but according to the mythologie of those times , which was no small part of their learning , and is yet to all men , for the understanding of ancient books , without which no true learning can be purchased ; for such fables , and the like , delivered upon certain suppositions ; it were very ridiculous , and injurious also , to account him fabulous . but because this is a profitable point , to prevent rash judgment , which commonly proceeds from ignorance , or want of judgment , or ingenuity , the worst of the three ; among them that have lately written of daemons and spirits , and their instruments , men and women , witches and sorcerers : bodinus and remigius are most known , i think , and read . learned men both ; and who i think , had no intention at all to impose upon their readers , but wrote as themselves believed . yet for all this , i do not think my self bound to believe every thing that they believed , and thought truth : neither could i , for the reasons before alledged , ground upon any of their stories , but as the authorities , and circumstances of the story , well pondered , shall induce me though learned , yet men ; and as men , liable to errors and mistakes ; and in some things , perhance , more credulous , than i should be . what either of them might think of the efficacy of washing of the hands ; of sal● ; and of a vine-stick ; of the crowing of the cock , and the like ; i make no question , but they had some plausible grounds , & the confessions of divers witches ( first deluded by the devil , that they might delude others , and by degrees , draw them to other more superstitious observations ) for it ; besides what is objected to bodinus particularly , by the censors of his book , if true . many men when they have got some such thing by the end , that may accidentally prove false , or it may be justly famed as superstitious ▪ they think they have enough to discredit a man , and to blast his labours , though otherwise never so worthy , or profitable ; which , as i said before , is an argument of great either weakness , or malice . i know it is the manner of many , incredulous men especially ; when they are pressed with any authority , and cannot otherwise evade . a very learned man , in his books , de origine idololat . ( or rather , de theologia gentili , &c. a far more proper title , except he had followed it otherwise : which gave me encouragement to write of the same subject , de orig . idololat . long ago , though never yet printed ) doth pass a harsh judgment against bodinus , as for some other things ; so particularly , for his severity , or rather , as he makes it , rash and injurious partiality , in admitting all kind of witnesses against suspected witches : and to draw out compassion more forcibly , he stiles them imbecillem sexum . i will not take upon me to excuse bodin in all things . yet had he as well considered the atrocity of the crime , than which none can be either more injurious to the divine majesty , or more pernicious to the community of men ; he might as well have censured his severity in this case , an excess of zeal for god and men ; as he doth censure it , and aggravate it , want of equity and mercy . and sure i am , that a very learned man too , and of great fame in the world ; out of meer indignation , and zeal to god , seeing witches and sorcerers so indulgently dealt in france , ( where bodinus lived ) did write , as himself professeth , that learned treatise , de idololatria magica , which is extant . but in very deed no man can deny , but in this case of witches , and persons bewitched , great judgment and circumspection , and all little enough , ought to be used . i remember when i lived in sommersetshire , very young then ; i heard , at my first coming into those parts , of one that was much pitied , ( a gardiner by his profession , and a very honest man every body said ) as strangely bewitched : who also , as i was told , had appeared before the judges , at the assizes , more than once , in some of his fits . it was said , as i remember , that one or two , if not more , had been condemned , and suffered about it . i was also told of divers of the clergy , who being desired , had been with him , to comfort him . yet at last , some years after , this very man proved to be the witch , ( a witch or sorcerer himself ) and was at bridgwater goal , i being then in the country : where he carried himself , by common report , as a desperate atheist , and seemed to slight the proceedings of justice against him , being confident he should escape . the very night before execution , ( intended ) though kept with great care , and well fettered , i believe ; yet being left alone some part of the night , or his keeper sleeping , he got away by casting of himself down through a high hole , or window in the wall ; and it was said ( my habitation was not very far from the place ) that a great heap , or pile of fagots , which lay far enough in the yard from the place , were removed , and placed under the wall , for his escape . but the man being diligently pursued , after a day or two , was found in a barn ; and for all his confidence ( upon the devils promise , i suppose ) that he should escape , was speedily executed . thus the devil deals with his vassals . he doth keep his word to them , ( worse than the devil they then , who promise , and take no care to perform ) and yet they are not much the better for it , but in this , the utmost of miseries , that their confidence doth hinder their repentance : it is bad to have to do with him . i have given a true account of the business , if neither my memory , nor my information have deceived me . i wish we had yearly , an account of all memorable things , that happen in this kind , in all parts of england . i doubt not , if performed by such as are creditable , and judicious ; but good use might be made of it . but again , when strange things are pretended , and creditable witnesses produced ; yet it is the part of an intelligent reader , or auditor , before he gives full assent , to consider the nature of the thing , and all the circumstances of it . for some things are of that nature , though never so well attested , a man would think , that are yet possible to be mistaken ; either because they cannot be so throughly examined and searched , as some other things : or because , not accompanied with convincing circumstances , that make it clear unto all men , not set upon contradiction , that there is somewhat supernatural , or besides the course of ordinary nature , in the case . i will instance in a notable example . in the year of our lord , . a rumor was spread , far and near , concerning a silesian boy , about seven years of age , who had , they said , a golden tooth growing in his mouth . it was two years after , time enough a man would think to find out the truth , before the story was published in print ; and then too , by no mean man , but by jacobus horstius , a learned physician . soon after ( i follow the account sennertus gives of it ) he was seconded by one martinus rulandus , a physician too , of good account . these , it seems , made no question of the truth . but two years after that , one ingolsterus opposed him ; rulandus i mean ; and the same year , rulandus replied in his own defence . the substance of their reasoning to and fro , is to be found in libavius his singularia , ( one of the first books that stirred me up to apply my self , when very young , to the study of nature , so far as at spare hours i might compass ) tome ii. with his own conjectures all along , rational , and well worth the reading . it is incredible what strange apprehensions some men had , concerning this prodigious tooth ; extending their prognosticks of it , as far as the turkish empire , and his war with the christians . but in the end , it proved but a cheat . how discovered , is nothing to my purpose . but i would have the reader to consider , though i cannot excuse the credulity of men in it , which may be a warning to others , not to believe every thing , that is believed , and well attested , till they have well pondered all circumstances ; yet to consider , i say , that it was very possible for men to be mistaken , where they could not have such full inspection ; except the tooth had been out , as is easie in many other , whether pretended , or real wonders . besides , there was no convincing circumstance , but such rather , as might induce a man , to suspect a fraud . for the parents were poor , and reaped great profit , by shewing this tooth , in this way of shewing it , such as it was . but if a man of good credit and judgment , should tell me he hath seen a maid in the presence of divers others , sow and write ( exquisitely both ) with her tongue ; which i think a greater wonder , than to do it with the feet , as of more than one i have read : or seen a man , whose arms were so cut off , that nothing but short stumps were left , handle ( pardon the word : if i should say , manage , i know no great difference ) a sword , charge and discharge a musquet , and the like ; though the matter seems to me very strange , and almost incredible ; yet i cannot suspect any fraud or mistake , if my author be true , and sober ; as i am sure i have good authors for both , which no judicious man can rationally suspect , or question ; nicolaus tulpius , of amsterdam , for the maid ; and ambrose pareus , for the man ; who also relates , that the said man made a trade to rob and kill upon the ways , and for it was condemned to death . but to return to our miraculous tooth : though the cheat was then discovered , and the discovery published by more than one ; yet the noise of the miracle had spread so far before that ; and in the minds of many had made such deep impression , that the credit of it continued long after ; and for ought i know , doth yet , among some , to this day . sure i am , that a jesuit , who not many years ago , with no small diligence , and yet much brevity ; hath given us an account of three parts of the world , ( i have seen no more ) doth mention it , as a thing very real . except he should intend it of another boy ; because it is in the description of hungary , that he hath it ; whereas ours was in silesia . but i rather think it is his mistake , or the mistake of some , whom he hath followed . if so , then we must say , that the miracle by time , hath well improved : for he doth not only tell of a boy with a golden tooth , but also of nine tendrels , and natural leaves , of pure gold : which might ( upon good attestation of eye-witnesses ) be thought the more probable , if , as some are of opinion , gold grew in mines , altogether as a tree ; and gold mines be nothing , but sundry trees of gold . his words are ; schemnitium — civitas alia , ubi dives fodina aurea , quin etiam ex vitibus claviculi , & folia ex puro auro aliquando enata ; pueroque succrevit dens aureus . i could have named a man of these times , ( an english writer ) also , who doth mention it as a true story . but for his love to ancient learning , and the pains he hath taken to vindicate it against the attempts of some others ; i will reserve his name to some better occasion . but in all those stories , either of supernatural cures , or incantation of serpents , i have told ; things were acted publickly , or in the sight of many ; or accompanied with such circumstances , as make the case indubitable , and out of all possibility of a mistake . except a man will say , that some of those things , were indeed represented to the eyes , whether of more , or fewer , so that they did verily believe they saw such and such things ; which yet were not so , truly and really , as apprehended . this indeed doth happen sometimes , but never ( in clear light , &c. as before limited ) but by diabolical art , and illusion : so that as to the proving of supernatural operations , it comes to one . yet this i will say : if in the incantations of serpents , one or two only , of that kind , had been charmed at once ; i might have suspected , that by art , and industry , they might have been taught that obedience , if not to run into the fire , yet to suffer themselves to be handled , and the like ; because i know of dogs , and horses , and elephants , ( besides what i have seen myself ) and even of serpents , what hath been written by some , both ancient and late . to instance yet in another particular of ungrounded i cannot say ; for i think the most cautelous , might have been deceived ; but deluded credulity , whereof i think i can give a better account , than yet hath been given , for ought i know , by any in print , though more than one , i know have taken notice of the cheat ; so i call it , though the authors of it aimed at somewhat better , they will say , or some for them , perchance . in the year of the lord . henry the second , king of france , being then bononiae ; that is , ( for there be three towns , if not more , one in italy , another in germany , and a third in france , of that name ) bologne , in france ; which having been taken a year or two before , by the english , was then restored ; a letter was written by one pinellus , a french physician , who was then , it seems , at court with the king , to a friend of his , of the same profession , one mizaldus . i have not met with the whole letter any where , which therefore i here exhibit . joh. pipinus , anto. mizaldo , fuo s. p. d. gavdeo mihi oblatam esse occasionem , charissime antoni , qua rem novam , & plane admirabilem , tibi nunciare sit datam . nuper ex india orientali regi nostro allatum hic vidimus lapidem , lumine & fulgore mirabiliter corruscantem , quique totus veluti ardens & incensus incredibili lucis splendore praefulget micatque . is jactis quoque versus radiis , ambientem circumquaque aerem luce nullis fere oculis tolerabili , latissime complet . est etiam terrae impatientissimus : si cooperire coneris , sua sponte & vi , facto impetu , confestim evolat in sublime . contineri vero includive loco ullo angusto , nulla potest hominum arte : sed ampla liberaque loca duntaxat amare videtur . summa in eo puritas , summus nitor : nulla sorde , aut labe coinquinatur . figurae species nulla ei certa ; sed inconstans & momento commutabilis : cumque sit aspectu longe pulcherrimus , contractari sese tamen non sinit ; & si diutius adnitaris , vel obstinatius agas , incommodum adfert : sicuti multi suo non levi malo , me praesente , sunt experti : quod siquid ex eo fortassis enixius conando adimitur aut detrahitur , nam durus admodum non est ; fit ( dicta mirum ) nihilo minor . addit insuper , is hospes , qui illum a●tulit , homo uti apparet , barbarus ; hujus virtutem ac vim esse ad quam plurime cùm utilem , tum praecipue , regibus imprimis , necessariam : sed quam revelaturus non sit , nisi pretio ingenti prius accepto . reliqua ex me praesente audies cùm primùm rex ad vos redierit . superest at te , & si quos isthic habes viros eruditos diligentissimè orem , ex plinio , alberto , morbodeo , aliisque , qui de lapidibus aliquid scriptum reliquerunt , solicite disquiratis , quisnam sit hujusmodi lapillus , aut quod illi nomen ( si modo fuerit , antiquis cognitus ) praescribi vere possit . nam in eo peranxiè , nec minus inf●liciter ab aulicis nostris eruditis , hactenus laboratum , quibus si palmam in ea cognitione praeripere possem , mecum felicissime actum iri existimarem . incredibilis enim , & regi imprimis , & toti denique procerum aulicorum turbae ea de re commota est expectatio . vale. bononiae , pridie ascensionis christi , m. d. l. i have set down the whole epistle , as it was written , because , as before said , i have not met with it whole elsewhere ; and pity it were , that what so many years , to so many , hath been the ground of so much trouble and inquiry , should not be fully known . and now for their sakes that understand not the latin , i will set it down in english too . joh. pipinus , to ant. mizaldus , his loving friend , health , and greeting . i am glad , dearest anthony , that this opportunity hath offered it self of a new , and wonderful relation . we have lately seen a stone , which was brought to our king , out of the east-indies , shining with admirable light and brightness , as if it were all on fire ; such is the splendor and flashing of it , filling the air round about with rays , which no eye can bear . it is very impatient of earth , and if you go about to cover it , it makes its way by force , and flieth up on high . no art of man can conclude it , or contain it in a narrow room ; naturally affecting wide and free places . it is of perfect purity and cleanness , and cannot be soiled with any spot or foulness . the shape of it is not certain , but inconstant , and in a moment changeable : and though it be of a beautiful aspect , yet cannot endure to be touched ; and if you think to use any force , it is not without some inconvenience , as some , in my presence , have found to their cost . and if with much end●avour , you happen to take any part , or parcel from it , ( for it is not very hard ) it is not ( o wonderful ) the less for it . to all this , the same man that brought it , a meer barbarian to sight , doth add , that the vertue of it , as it is useful for many things ; so chiefly to kings , very necessary : but not to be revealed , without a good summe of money first payed . nothing now remains , but earnestly to entreat you , and other learned men where you are , that you will make diligent search in pliny , albertus , marbodeus , and others , that have written of stones , what this stone is , and in case it were known to the ancients , what is the true name of it . for in this is the industry of our courtiers , who pretend to any learning , now occupied ; wherein if i could prevent them , i should think my self very happy . for it is incredible , how much the king himself , and the whole court , long to be satisfied . farewel . from bononia , ascension eur. . where mizaldus was , when the letter came to him , i know not certainly : but i guess at paris . hereupon , the fame of this rare stone was spread far and near ; and all curious men , philosophers , and naturalists , invited to spend their judgments . thuanus , many years after , enters it into his history , as a thing worthy of eternal memory : dum rex bononiae esset , allatus ad eum ex india orientali , &c. concluding thus : haec , ut in literis johan . pipini , oculati rei testis , &c. making no question at all of the truth , but whether such a stone ever known to the ancients or no , leaving that to the further enquiry of philosophers and naturalists . no such thing is now to be found in thuanus , after the matter was once come out , and he knew it was a cheat . yet , so long did the fame of this pretious stone continue , that in the year . when that admirable treasury of choice rarities , called musaeum veconense , ( which i value the more , because of the sobriety , and piety of the setters out of it , as by the disputation at the end , doth appear ) it was yet current in those parts , and great endeavours were used , for the procuring of it , if to be purchased at any rate . so we find it there , and moreover , how men versed in those things , differed in their opinions : some accounting it a natural , other a magical stone , and the like . whether fernelius was the first , ( as dr. harvy doth inform us ) who placed the oedipus , and unfolded the riddle , i know not : i rather suspect , because i find it explained in the copy of the letter i have , which i take to be ancient , that it came from them , or theirs , that were the first contrivers of it . now truly , had any man but suspected , that it was possible , ( concerning which we shall have a more proper place and full enquiry in our second part ) that any learned ingenuous man would be so disingenuous , and so idle , as meerly for the pleasure of the trouble , and puzle of others , to busie himself to contrive a cheat : i think a less man than oedipus , might have unfolded the riddle , for any great intricacy of it . i am confident , that nothing but a strong presumption and confidence , that pinellus was too grave and too serious , to take such a person upon him , made it a riddle so long . it might have been observed , that though the author set down the time and place , when , and whether this strange stone was brought , and also make bold with the kings name , either upon a confidence , those whom he did abuse , would not soon have the opportunity to ask him ; or because he had obtained so much favour of the king , upon some plausible pretence , that he was content to be named ; yet it might have been observed , that in some other things , he speaks not so particularly , as might have been expected . he doth intimate indeed , that many they were , besides the king , that had seen it , and wondred at it : but names none particularly , as josephus doth , ( by their relations and offices , which doth amount to a naming ) and laurentius , in their stories : this last especially , very particularly ; which takes away all possibility of either fiction or mistake . and if any man think that the very strangeness , or incredibleness of the story , was enough to make a wise man suspitious ; should we take a survey of those strange things , secrets of nature , time hath discovered , in several ages of the world , somewhat might be found perchance , though since , because better known , not so much regarded , that might deserve as much admiration . to pass by , what either pliny upon the report of others , more ancient , or since him , albertus magnus , the wonder of his age , and many ages after , for natural knowledge , have written of some stones ; which though written by such , yet i believe no further , than i see cause ; that is , than is approved true , by good experience , which is repugnant , i am sure , to many of their traditions : i will only instance in the effects of quicksilver , known and tried , vulgarly enough , but accurately collected , and set out by acosta , in his natural history of the indies , lib. . cap. . and . and by levinus . lemnius , de occult . nat. mir. lib. . cap. . we shall find some particulars of this imaginary stone , truly verified of quick-silver , and divers others not less admirable , with equal truth attested of it . but let us see : i think with little alteration , as strange a riddle as this , might have been contrived : as thus , a very resplendent stone , ( or if you will , without any sophistication ; a liquor , that wets not ) of no certain form , not tractable , without danger : and if you divide it in never so many parts , or parcels ; of it self , it will come , or affect to come into an entire body again : and which is most admirable , though it be the heaviest thing in the world , yet with fire , it will vanish into smoak , the lightest thing in the world : and though vanish , yet not consume ; for sooner or later , it will come to a body again , without any loss or diminution . all this , to which more may be added , according to the description of the two forenamed authors : the word stone , which i am sure is more proper of quicksilver , as it is a mineral , than of fire only added . not to mention gabriell fallopius , who , of all i have seen , hath written of it , the vertues and properties , most accurately , in his book , de metallis & fossilibus , cap. . & . and who could tell , had the relation been true , but that this stone might have proved a magical stone ? who hath not heard of those astrological ( according to the vulgar opinion , and their usual graveure ; though the efficacy , by many ascribed to the stars and planets ; by more , and the more solid , to the devil only ) stones and gems , called by the grecians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by the arabs , talismata ; the use and superstition whereof though we abhor , yet the operations , attested by so many , how can we rationally deny ? let gyges his ring , though not thought so by all that write of it , pass for a fable ; yet learned camerarius , i am sure , doth write of a ring of his time , for which he had the attestation of some , whom himself did believe very creditable , much more miraculous , than that of gyges , because this made the wearer only invisible ; when he would , and gave him light in darkness , at pleasure ; but the other represented things future , and a-far off , which of the two i account the greater wonder . this , i thought not amiss , to prevent the insulting of those sapientissimi , or wondrous wise m●n , sen●ca speaks of , who when they hear , how many both learned and wise , were gulled by this cheat ; will be ready to applaud themselves , and say , what fools were they , that they could not see , that it was a lye : an arrant lye : an impossible thing . so that , if learned men , and honest men by common reputation ; meerly for the pleasure of deceiving , and puzling , ( which hath too much of the humor of the devil , to be believed of real honest men ) will conspire to turn juglers ; i know no fence against it , but absolute incredulity , in such cases : which is a remedy as bad , or worse than the disease ; the danger of being cheated . but if , as by fernelius is alledged , the end of the project was , to make men more sensible of their folly , who admire nothing generally , but what is seldom seen ; whereas , in very truth , those things , that are ordinary and daily , if looked upon with a philosophical eye , deserve as much admiration ; and still ask for new signs from heaven , when all that is about us , if rightly understood ; what we daily handle and see ; what we eat , drink and wear ; are clear signs and evidences of the infinite power and wisdom of the creator ; this , indeed , is a useful and pleasant speculation , which many philosophers and others , have largely insisted upon ; and the fire , i grant , ( as well observed by avicen , whom fernelius doth cite ) is a very pregnant example ; yet , some other way might have been found , i believe , as by a convenient parable , some prety fable , or so ; which might have wrought upon the vulgar as well , as this crude lye . i am at an end of my first part , as to matter of credulity or incredulity , in things natural , taken in that general sense , before spoken of , and this will be our biggest part. now as a corollary to it , not unbeseeming my profession , i will take the ninty first psalm of david , or some words of it , into consideration , which will afford us some useful considerations , not improper , or impertinent to the subject we have handled . the subject of the psalm , is , the security of a godly man , who liveth under the protection of almighty god , in times of greatest dangers . but whether intended by the author of it , to set out the security of all godly men , in general ; and to all that are such , equally appliable : or penned upon some particular occasions , and more particularly appliable to some , than to others , may be a question . some superstitious jews , from whom it is thought by some , that the custom , or invention of such rings , did first proceed , as the fashion is of such that deal in unlawful arts , to seek protection from the scripture , by violent applications ; have made bold to interpret this security here promised to the godly , of those magical rings , made under such and such constellations , which have been , a little before spoken of . so i learn from that great master of all good learning , josephus scaliger , in some epistles of his , set out in his posthuma . it is a great chance , if a bold chymick will not say as much of the mysteries of his art . but wishing them sounder brains , or better consciences ; whether the psalm , according to the first , either occasion of it , or intention of the pen-man , be generally appliable or no ; we need not be very solicitous , since the substance of it , the security of the godly , &c. is by other places of scripture , affirmed and asserted ; though not so emphaticaly , yet plainly enough , to make good all herein contained . du muis , late professor of the hebrew tongue , in paris ; who hath learnedly vindicated the integrity of the hebrew text , against morinus , is so taken with the elegancy of the stile , in the original hebrew , and the sublimity of the conceptions , that he thinks no latin , or greek piece , worthy to be compared with it . i shall not contest with him about that ; neither is this a place : but it is observable , that even heathen poets have exercised their wits upon this subject , the security of a pious , upright man : which to set out emphatically , they have used some expressions as high , as any in the psalm . witness h●race his , integer vitae scelerisque purus : non egit maeuri ●aculis , neque arcu , &c. yet i never heard , that any body in those days , did quarrel with them for it , though it was then , as it is now , a common observation , that honest upright men , were subject ( besides oppression , to which their integrity under a tyrannical government doth more particularly expose them ) to all publick calamities , or irregularities of heaven , or earth , as plagues , and famines , or the like ; as other men . if thereof we take the words of the psalmist , as appliable to all godly men in general , which i think is the truest sense , and first intention ; they will not bear a literal construction ; neither , in that sense , are they reconcileable with jeremie's , and divers other holy mens complaints ; even davids , among others , in the . and . psalms , concerning the prosperity of wicked men in this world , and afflictions of the godly . and though , as in all ages of the world , so now , there may be many , who are ready ( in their secret thoughts , at least ) to quarrel with god almighty for it , and tell him , in the language of these days , that he was bound in his justice , to have ordered it otherwise ; yet my opinion is , except god to allay the complaints of insolent wretched men , would new mould the world ; and retract or annul the mysteries of our redemption by such a saviour ; ( which to fancy , were both ridiculous , and damnable ) it was , and is expedient , if not necessary , ( a word not very fit to be used , when we speak of gods counsels ) it should be as it is . for , what shall we say ? that in times of publick calamities , as pestilence , inundations , and the like ; godly men should be exempted , and they only perish , that have not the fear of god before their eyes ; known unto themselves and others , for such , by their lives and conversations ? they only , but , not all , that are such , for then the world would soon be destitute of inhabitants ; that is apparent . well , they only : but if not all ; would not this give ground to them , that escape , to think themselves , though nothing less perchance ; righteous , and godly , and in the favour of god ? and so harden them in their wicked courses , as justified by god himself , in their preservation ? certainly , besides profest or secret atheism and infidelity ; there is not , among them that profess to believe ; there is not , i say , any greater cause of miscarrying , than presumption ; so prone we are , if we keep not a very strict watch , and make it our daily business , over our actions , to think better of our selves , than we are , or god doth think , and know . what then would it be , if we had this further inducement of presumption of our goodness , and gods favour , that when others perished , we escaped ? but again , would it not , if none but such perished , give ground to them that are really godly , and upright in their lives and conversations ; even to them , to think better of themselves than they are ; and as men out of danger , to grow proud and secure ; highly conceited of themselves ; despisers of others , ( witness the late saints , as they did call themselves ) than which no greater misery can befal a godly man. and then , how can it stand with that grand mystery of our faith , that we must be saved by faith ; if this present world apparently were a place of reward to good and evil ? or a place , where good and evil are discriminated and discerned , by such apparent , as i may call it , partiality ? how can st. paul's inference be justified and verified , that the prosperity of wicked men in this world , is a sure evidence unto us , of a day of judgment , because we know , which even ordinary reason doth prompt , if we believe there is a god ; that god is just ? had these things been well considered of , and much more , though not able to give an account of , we may think our selves in duty bound to believe , some both ancient and late , might have written more warily , than they have done . of the ancients , i could name some that write suspitiously , but none that i remember , more peremptorily , than lactantius : a profest rhetoritian , and an elegant writer , but a raw christian ; who maintaineth , that it is not possible , that either at sea by tempest , or at land by war , ( or pestilence , he intended also certainly , though he doth not express it ) any just man should perish ; but that either god , for his sake , will preserve the rest , or when all the rest perish , that are not what he is , he alone shall be preserved . so he the more excusable , because , as i said before , but a raw christian . i am much deceived , if among the protestant commentators on the psalms , some one might not be found , who doth maintain the very same opinion . bodinus , i am sure , whether a protestant , or a papist , saith little less , concerning the power of magicians and witches ; when he saith , that they cannot delude , or blind the eyes ( an ordinary thing with them ) of them , that fear god ; to represent things unto them as true and real , which are not so , but in appearance only : which if true , we may upon the same ground conclude , they have no power at all upon their bodies , to annoy them : which indeed , without gods permission , we know they have not ; but that is not to the purpose , for neither have they upon the bodies of others , till god permit , and give them leave ; so that , in that , there is no difference . but to believe that none are possessed , or otherwise annoyed by the devil , but wicked men , is a very uncharitable , and erroneous opinion ; easily confuted by the scriptures ; besides what hath been said before , of godly men , being subject to publick calamities , as well as other men . they that desire further satisfaction in this point , may , if they please , and be able , read st. chrysostome his large discourse , in three several books , to one of his time , that was possest , and had already been so , when he wrote , for the space of three years ; whom he accounted , and so describeth , as an exemplary man , for his holy life and conversation . there was a tradition anciently , so ancient , that gregory nazianzen , and prudentius were , and many more since , have been deceived by it ; that s. cyprian had been a great magician , before he was converted to the christian faith : the occasion of his conversion some say , was , that being passionately in love of a chast christian virgin , and out of all hopes to speed any other way ; he had recourse to his master , the devil , that by his means he might obtain his desire . i find it in vair , that the devil should presently reply unto him , that against them that did truly and sincerely worship jesus christ , no power or art he had could prevail : at which cyprian being surprised with great astonishment , resolved presently to become a christian . but this part of the story , i do not find either in prudentius or nazianzen ; but in prudentius only this , that whilest he was of that profession , among other things , he made use of magick , to compass his lustful desires ; and in nazianzen thus , that the devil having done what he could to work upon the virgin , in vain ; at last ( he hath done so , upon like occasions , more than once , as later stories bear witness ) did acknowledge so much to cyprian , and put him out of all hopes of obtaining his desire : at which cyprian was so troubled , that he made bold to revile the devil , ( there be too many that will revile god himself , when they miss of their ends ) who in revenge , entered into him , and grievously tormented him ; which forced him to apply himself to christ for help , which having found , that so he became a christian . the best is , if this be not true of our st. cyprian , whose learned and pious works are extant ; it may be sure , and probably is very true , of another , somewhat later cyprian , who died a martyr too ; so that it is probably , but a mistake of the name . but if vair were mistaken in his account , as to the particular we are upon , grounded upon st. cyprian's authority , to prove that a good christian is exempted from the stroak and smart of the devil's persecution , in general , and personal possession , particularly : yet it may be supplied , partly out of celsus , in origen ; and partly out of origen himself . out of celsus , in origen , lib. . pag. . where celsus doth declare , that he had learned from an aegyptian musician , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : so printed , and so translated , musicum , by the latin interpreter : but i propose it to the consideration of them , that are more at leisure , whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be not the more likely word ; there being so much affinity between macus and aegyptius , in those times , at least , that the bare word , aegyptius , as baronius , anno ch. . par. . doth well observe , is sometime taken for magus : and besides , why should celsus regard what was said , or affirmed by a musician , in this particular , being altogether out of his element and profession ) that magick could not hurt them that were philosophers ; that is , as the word is often taken , moral vertuous men ; but only those that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , undisciplined men ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupt in their lives and conversations . out of origen himself , who there doth very peremptorily deliver it , as a thing approved by good experience , that none that served god according to the prescript of christ , and lived according to his gospel , and diligently applied themselves night and day , to those prayers that were prescribed ( by which i understand the morning and evening service of the church ) could receive any harm by magick , or by devils . all this if taken precisely , and limited to this present world and life , except it be restrained to some particular times , and occasions , is , i think , spoken with more confidence , than truth . yet i will not deny , but that probably , pious upright men , whom the consciousness of their piety and probity , hath not ( as it often doth happen ) made them secure , and presumptuous , or proud , and arrogant , and despisers of others ; are not so subject to this kind of trouble , as wicked lend people . neither will i be afraid to say though ridiculous , i know , to the wits , and wise of these times ; that it may be true enough , which by some witches hath been acknowledged to remigius , that they had not the same power to execute their malicious designs upon those , even little children , who daily and duly said their prayers , as they had upon others . but withal , i would have that remembred and thought upon , which out of pliny , where we treat of prodigies , was observed before , of a natural kind of faith , and the efficacy of it , which may in part satisfie , why some , sometimes , though not so religious otherwise , may be less obnoxious to the attempts of devils and witches , than some others , though more innocent and deserving , for want of this kind of faith , ( which , in some things , may supply the want of a more perfect , or christian faith ) are . now for them that are scandalized , that the devil ( with gods permission ) should have such power over men , as well the good , as the bad : first of all , let them remember , that even st. paul , that chosen vessel , so great and gracious with god , was not exempted from the common condition of other godly men ; and what gods answer was , when st. paul addressed himself to him , for relief , and release : and leaving to god , the secrets of his will , and his providence ; let us consider , what is , or may be manifest of it unto all men , to prove that there is a providence , which doth take care of the world , and all men in general ; first , in restraining the power of the devil , so that he that as an angel , by nature , is able to do so much , can do nothing at all , without his permission . in what case do we think the world , this sublunary world , ( though but a very little and inconsiderable point or piece , a man would think , in comparison of the higher world , which he hath nothing to do with ) this sublunary world , i say , would be , if the government of it were left unto him ; who nevertheless for the great power he hath in it , is stiled in the scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or governour of the world : for what he doth to some , who partly seek unto him themselves ; or for some hidden reason , besides their sins , by gods permission , become obnoxious unto him ; he would do unto all , who doubts it , even to the destruction of all , ( his great ambition ) were not his power restrained . and it is observable , that he hath most power , where god is least known , and ignorance and brutishness most reign ; as in the most northern parts of the world , as by many is observed . but again : o the goodness , and mercy of god towards men ! that though the devil have such power in the earth , that all the treasures of the earth , may in some respect , be said to be in his hands , and at his disposing ; yet he hath no power , or very little , to gratifie them , who by covenant , tacit or express , have entred themselves into his service ; which if he had , for one sworn vassal , or servant that he hath , ( such is the madness of most men , lest to themselves , because they do not seek unto god ) he would have a hundred , if not a thousand . but again , what miserable ends they make commonly , that have served him most faithfully , ( an account whereof is given by more than one ) and how basely , he doth usually forsake them in time of greatest need ; leaves them comfortless , desperate and despairing ; yea sometimes , betrayeth them himself , and seems to rejoyce openly , ( which we know , though he doth not shew it , he doth always secretly ) and to insult at their calamities . how many have been torn in pieces , by himself : or unmercifully snatched , and carried away , god knows whether ? others , with many curses , stoned by the people ; others some other way , not natural ; helpless and hopeless ended their miserable life ? so have many of gods servants too , as to bodily pains and torments ; ( some atheistical wretch perchance , will be ready to reply ) as those the apostle , in his epistle to the hebrews speaketh of , who died cruel deaths : yea , cruel as to the world , we grant it , but not comfortless , even in greatest pains ; and honourable after their deaths . but lastly , is there not a providence , yea a miraculous providence , though little understood , and therefore less thought of , in this , that the devil by the priviledge of his nature being endowed with such power , and bearing such hatred to mankind ; yet cannot do one half , yea one quarter of the hurt , he doth unto men , were it not for the help of men , as imployed , and set on by men . a great and incomprehensible mystery , to the wisest that write of it , that their power should be so limited ; but an effect , certainly , of gods love , and respect towards men . for these things therefore that are manifest , it well becomes all good christians to praise god , and to acknowledge his good providence towards men ; and for those things we can find no satisfaction from reason , to submit unto him with humility ; which is so great a proof of true religion , and christianity , that for this very thing we may believe many things are not revealed , for a trial of our submission and humility in this kind . now to return to our psalm ; it argued a noble mind in plato , and doth relish of some kind of inspiration , ( i did think so , where i treat of it more largely , in the annotations upon the psalms , before mentioned ; upon the . psalm ) who would have in his common-weal , all happiness , by law , so annexed to goodness , and righteousness ; that it should not be lawful for any man , young or old , in any discourse , publick or private , to speak otherwise . and some pregnant arguments he hath , to prove it so , that such only are truly and really the happy men of the world , who are upright honest men . but however , what opinion soever men might have of his arguments ; it should not be lawful for any man to speak otherwise , hoping that in time such language in all places , and companies , would breed in young people , an honourable esteem of vertue and probity ; and so dispose them the better to the pursuit of it . which , though some men may slight and deride , as they are ready to do every thing , that doth not fit their own fancy ; yet to men of better judgment , and experience , may appear very considerable . and who can doubt , but that , when children , and young people , never hear the dead spoken of , ( such as died in wars , especially , for their country ) but in the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or happy men , which in those days , was the proper expression for a dead man : it did much conduce to breed in people a contempt of death , without which there can be no true generosity ? whereas now , the common phrase of , poor man ! poor father ! poor mother ! and the like ; ( which i could never hear without some kind of secret abhorrency , that christians should come so short of heathens wisdom ) what can it breed in children , and weaker people , but a fear and detestation of death ? could i be perswaded , as many anciently , and some of late have been of opinion , that plato was acquainted with the scriptures of the old testament ; i should make no doubt , but when he commented that law , he had in his thoughts the words of ecclesiastes , which to me , in times of greatest desolation , when violence and oppression were at their height , always proved a very comfortable cordial ; though a sinner do evil a hundred times , and his days be prolonged , yet surely i know , that it shall be well with them that fear god ; which fear before him : but it shall not be well with the wicked , neither shall he prolong his days , which are as a shadow , because he feareth not before god , eccles . . . what is the effect of all this , though he prolong ; yet he shall not prolong , &c. but this ; that though wicked men , in , and by length of days , and other worldly prosperity , may seem to ordinary reason and judgment , to be happy ; yet really , they are not so , but in their very happiness ( as supposed ) miserable , and unhappy : a kind of contrariety , but not to faith . and what is it plato would have , but this very thing ; and that it should not be lawful to speak otherwise ? but as to solomon's words , let me add by the way : i conceive some wrong is done unto them , by breaking the coherence with the foregoing verse , by a new paragraph . for having in the eleventh verse , pointed at one main ground of wickedness , and atheism ; which is , the not speedy execution of justice , in this world ; and gods suffering of wicked men , to thrive by their wickedness , ( for , god is known by the judgement he executeth : saith the psalmist ) he doth oppose this noble confession , or profession of his faith , to vulgar judgments ; which would be more clear , if , as often , supplied with a but : but i , though a sinner , &c. theognis , nay homer , have said the same , in effect : but i will not digress so far . now to apply this to our psalm : it is the opinion of some learned men , that this psalm was penned of purpose for a formula , or pattern of praying , in time of danger . and indeed , i account it a most excellent , and divine form of prayer , to that end ; provided that we take st. paul's exposition along with it , which is , not to think our selves secured by those words , that we shall not suffer any of those things , private or publick , which are naturally incidental unto all men , as men ; but to secure us , that if we put our trust in god , and have a lively apprehension of his goodness , power , and mercy , the end of our sufferings shall be comfortable , and glorious . st. paul's words are : who shall separate us , &c. from verse . to the end of the chapter . certainly , if in all these , more than conquerors ; then in all these happy , ( as plato would have it ) truly , and really ; though not always , nor all equally , so sensible , of our happiness . neither i think did the prophet habakkuk , by those words , yet we will rejoyce in the lord : we will joy in the god of our salvation , hab. . . promise himself much joy , in a time of publick famine ; such a time jeremy speaketh of , when he saith , his eyes did fail with tears , &c. because the children and sucklings swoon in the streets , &c. or altogether presume , when others round about him died for want of bread ; god would miraculously feed and preserve him : but only this , that no calamity can be so great , and grievous , but if we trust in god , and patiently submit , we may find comfort in this confidence ; that ( to use st. paul's expression ) the sufferings of this present time , are not worthy to compared with the glory that shall be revealed in us , rom. . . i have said what i intended upon this psalm : more perchance might be expected by some , concerning the several kinds , or orders of spirits , which , by some , are supposed to be alluded unto , by the psalmist in those words ; thou shalt not be afraid for the terror by night , nor for the arrow that flieth by day , nor for the pestilence that 〈…〉 darkness , nor for the destruction that wasteth 〈…〉 ve●se . and . that there be different kinds 〈…〉 of ●pirits , all evil , and enemies to mankind ●●shy v●e●d , though not so ready perchance , to subscribe to every thing that psel●us , that learned platonist ( whether so sound christian in all things , i cannot tell ) hath written of them . and besides them , there may be , perchance , some other substances or spirits , ( so called , because not discernable by bodily eyes , in their own nature ; but whether immortal , or no , i do not know ) which have no quarrel at all to mankind , nor any particular interest in the affairs of men , but as they are casually provoked or molested ; and sometimes , invited , and allured perchance , as some are of opinion . but all this , more than god by his word hath been pleased to teach , and reveal , is to me but perchance , and , it may be , nothing that i know , or believe , with any certainty . and for my part , such speculations and enquiries , if pursued with much ambition and eagerness ; and without some special occasion , incident to any mans office or duty ; i hold to be much more curious , if not dangerous , than profitable , or convenient , as elsewhere i have had occasion more largely to declare my self . as for those words of the psalmist , there be , delrio , and others , that will give a further account , if it be desired . my purpose did not engage me , and i am very willing to let it alone . finis . of credulity and incredulity in things civil . the second part. here i shall desire the reader , in the first place , to take notice , that though we distinguish between things natural and civil ; by natural , understanding properly such things , as are the work of nature , immediately , without the concurrence , or intervention of man's will or counsel : and by civil , those which owe their production to the will or counsel of man : yet , in many things , nature , and the will of man do cooperate , so that the same thing may in different respects , be reducible to either of the two , nature , or the will of man. for example , some things that are done by art , or commonly ascribed unto art , and of the same kind , apparently , as artificial things : yet , in truth , the effects of nature , more than art. so many actions of men , which flow originally from the natural temper , or present constitution of the body ; or from some other natural cause , moving and inciting , but not constraining ; except the present temper , or distemper have so far prevailed , as to force . besides , the very will of man may , in some respects , be reduced to nature ; and all actions that proceed from it , in some respects , i say , not unfitly , be termed natural . for in very deed , god excepted , ( whom nevertheless the stoicks termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) there is nothing but in some sense , is natural ; even monsters , the greatest that are , and most wondred at ; as aristotle hath long ago taught us . if therefore in this second part , we insist upon any thing , that might as well have been spoken of in the first , that the reader might not rashly censure , or condemn , as though we had forgotten our text , or ignorantly confounded matters ; this warning , i thought , would not be amiss . but now i must meet with another objection , which may be as considerable , if not more . of credulity and incredulity , in things civil : what need of this , in this age ; among us , in england , at least ? if ever there were a time , when those verses of the poet , omnia jam fient , fieri quae posse negantur ; et nihil est , de quo , non sit habenda fides : in english , more to our purpose , thus : all wondring , cease : such things our age , our eyes have seen ; nothing now incredibl ' which incredibl ' hath been : if ever a time , i say , when appliable , and true , in this our england , at least : surely this is the time . have we not seen a most godly religious prince , and king ; not by one single rogue , as two late kings of france , one after another ; but by his own subjects , in multitude , pretending , not to christianity only , in general ; but to the protestant religion ▪ ( or reformation rather ) upon pretences of justice and religion , massacred in cold bloud , upon a scaffold , erected in triumph before his own house , or ordinary place of abode ; with the applause and hallelujahs , not of the said multitude only , but of some others also , whom by their birth and education , no man would have thought capable of such savageness and immanity ? have we seen this , and wonder to hear , that there was , or is yet , any such people , or nation , who when their parents , fathers and mothers , are grown old and crazy , knock them on the head , or some other way , hasten their death , and feast themselves , their waves and children , with their flesh ? or if we be told ( of which more afterwards perchance ) of a certain people in the north , men and women , who for some time of the year , of creatures that are naturally rational , and made after the image of god ; turn into very wolves ; of all wild beasts , the most cruel and ravening : can we wonder at it , and think it incredible ? but again , we have read with wonder , ( if we believe it ; though , truly , some later stories , well attested , may incline us , not to think it incredible ) of a r●mus and remulus , two brothers , preserved by the milk and nursesery of a she-wolf ; and with no less wondring , but more certainty , of a prophet , fed by ravens , in a cave . should we well ponder that connexion , and concatenation of providences , which attended our present gracious sovereign ; and among others , by which 〈◊〉 he was led , lodged , and fed in a tree , whilest his ●mies round about did hunt and pursue him ; to preserve him to as miraculous ( because without bloud , and by those hands , in part , that had been active in his father's ruine ) a restoration : we need not make such a wonder of either , to think the one ( that of the two brothers ) incredible ; or the other , of the prophet , not credible , but as we have scripture authority for it . but thirdly : the burning of cities ; by enemies , especially , and chances of war , to them that have read stories , cannot be very wonderful . yet , such is the nature of man ; who would have believed , that he should live , to see the burning of london ? especially , when not by any publick enemy ? but that which makes it most wonderful , is , that though , to our great horror and amazement , we see it is done ; yet how , and by whom , we do not yet certainly know : though , if reports be true , it was known and talked of by more than one , some days before it hapned . and , who knows , had not our gracious sovereign , and his royal brother , both by personal attendance , and by wise contrivances , appeared so zealous , as they did , for the quenching of it ; whether any part of either london or westminster had been to be seen , at this day ? all these , some as mercies , other as judgments ; ( not to mention the late dreadful plague , the like whereof , for the continuance , and number of the dead , hath not been known in england ) great wonders , as i suppose ; and such , as to , if not immediate , yet more remote posterity may seem incredible . but the greatest wonder , not to be uttered without deepest sighs and groans , is yet behind . such mercies , such judgments , were enough to have made dissolute heathens , if not christians , ( without some preaching also ) yet moral honest men , religious , in their kind , and sensible of a deity . and , behold ! they have made of christians , in outward profession , real atheists , in their opinions ; and worse than atheists , for all manner of licentiousness , in their lives . epicurus , who generally , in former ages , among all accounted sober and wise , heathens and christians , learned and unlearned , for his life ; but more for his impious doctrine , and outragious opposition of whatsoever pretended to god , or godliness , was a name of horror and detestation ; is now become the saint , of many christians . but lest this by some , may be thought to be spoken more rhetorically , and in opposition to the times , than truly and conscionably : it will not be amiss , nor impertinent to our present theme and task , to pause a-while upon this subject , and to consider , how this man ( which in former ages , among sober wise men , that had any sense of piety , would have been thought so prodigious , and incredible ) came of late years , among other late discoveries of the age , by some accounted none of the least , to be so well thought of amongst us . but i began this , of the wonders of our age , in an objection : let me first answer it , lest i forget it . it is very true , that this age beyond former ages , hath brought forth such things , which they that have seen and believe , may , in a manner , think nothing incredible . but first , all men are not of one temper . and then , what we have seen , posterity must believe , upon relation : and there will be a time , when what we know , to be true , because we have seen it , to many , may seem so strange , that they will , if not deny , yet doubt the truth of it . in a word therefore , whatever our luck may be , it is our desire , that more than one age , or some that are not yet born , may reap the benefit of what we write . now to epicurus . first , for his life , of which more afterwards . but we will suppose him , for a time , to have been a sober temperate man : or rather , his life to have been , sober and temperate , externally . for it is a true observation , both of philosophers and divines , that not the outward actions barely , is that that can denominate a man truly sober and temperate , or just and righteous , and the like ; but the opinions ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) from which those actions do proceed . so nevertheless , that we , who do not see the hearts of others , judge charitably of all men , by their actions , which we see ; except themselves reveal their hearts , and make open profession of their opinions . epicurus his opinion , did very much engage him to a sober temperate life ; who , as he did acknowledge no humane felicity ( i know what i say , and shall make it good , before i have done ) present , or future , but in bodily pleasure ; so , knew well enough , and to that end , hath many specious profitable memento's and advices to others of his crew ; that the right and sober management of such pleasures , was the way to enjoy them long , and to make them more pleasing , at the very time . besides , i would ask , if the devil have a design to infect men , with some impious execrable doctrine ; will he chuse ( if he have choice ) an open riotous lend man , to be his instrument , or a sober man , in shew at least , if he can have him ? which makes me remember , what i find in the margents of a lucretius , which once belonged to a very learned and judicious man. over against those words , at the beginning of the fourth book , deus ille fuit , deus , inclute memmi , &c. he writes ; epicurus , deus judicio lucretii : meo , diaboli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nequissimus : that is , epicurus , in lucretius his judgment , a god : in my judgment , a wicked proctor , or minister of the devil . let us therefore , in the first place , look into his opinions out of his own writings , whereof no question can be made . first , that the world ( heaven and earth ) came to what it is , not by any providence , but by a casual jumbling of atomes , ( i need not comment upon that : some men i believe would be well pleased , to have them in childrens catechisms instead of somewhat else , that doth not so well please them ) that sun and moon , were not intended , either for light , or for any other use , for the benefit of men ; nor the eyes made to see , or the ear to hear , or the feet for motion ; but all by chance , without any fore-cast of providence . this is horrible : and there is more of it . but by the way , that the sun and moon were but just so big , and every star , as they appeared unto us , and our eyes . there is no impiety in this , perchance , some will say : but i pray , hath not this man well deserved , that his philosophy should be inquired into , with so much care , and diligence ? but we go on : that , what men call right and wrong , justice and injustice , vertue and vice , were but fancies , and empty sounds ; nothing , truly real , and worthy our pursuit , but what was pleasant and delightful , which also was profitable . is not this impious ? can any thing be more ? was he a man , or a monster , a devil that could harbour such thoughts , and take such pains to seduce others , to the same perswasion ? but i know it will be said : did not the same man explain himself , that by pleasure , he did understand chiefly , a vertuous life , without which there could be no true pleasure ? and again , doth not the same , though he acknowledged no divine providence , yet acknowledge and profess to believe , that there is a god ; and that he thought it very convenient , that god , ( whether one or more ) for the excellency of his nature , should be reverenced and worshipped by men ? but i beseech you , can any man be so foolish , so sottish himself ; or so far presume upon the ignorance and simplicity of others , as to plead this for epicurus in good earnest ? what is before objected to him , is written , and maintained by him , very positively , without any exception , or qualification , in divers of his writings : as shall be more fully declared afterwards . but epicurus knew , what had hapned to other professed atheists before him : it did concern him no less than his life , not to deny positively , the being of a god , or gods. but what gods i pray , did he acknowledge ? how doth he describe them ? homunculis similes , lineamentis duntaxat extremis , non habitu solido , &c. that is , like men and no men : having all the members of a mans body , but not the use of any : in the shape and outward appearance , but not substance of a body . so cicero out of him , who , though he liked not his philosophy , yet did much favour his person , and never , or seldom speaks of him , but very tenderly ; not so much for his sake , i believe , as for theirs , some of his best friends , that were of that sect. neither could he mistake him , or misreport him , than whom no man of those times was better versed in the writings of greek philosophers . seneca also , who did study to the utmost of his power , to acquit epicurus , and to advance the credit of his sentences ; not without some respect to himself , probably , ( whereof more afterwards ) yet when he speaks of his god , what a creature doth he make of it ? epicurus , saith he , did disarm his god , as from all manner of weapons , so from all kind of power too : and that no man might have any cause to fear him , he hath thrown him far out of the world : ( extra mundum : for which some editions , metum : others , motum : which lipsius would have , metam : but mundum , the right certainly : confirmed by what followeth ; in medio intervallo hujus & alterius coeli , desertus , sine animali , sine homine , sine re , ruinas mundorum , &c. as also by the same expression , in another place , alius illos extra mundum suum projicit ) out of the world , both terrestrial and celestial , as he doth explain himself afterwards : nulla illi , nec tribuendi , nec nocendi materia est : non exaudiens vota , nec nostri curiosus , &c. de benef . . cap. . any man that reads that whole passage , may easily see , that seneca doth but make himself sport with epicurus his god , and thereby doth give us to understand plainly enough , what epicurus his true intention was , by making such a god. and yet , strange , though that whole fourth book of seneca be written against epicurus his brutish opinion , that no man should be kind , or loving to any other , but for his own sake ; and that , the only end of all friendship among men ; and that he speak very roundly of his , and their sensuality , that were of that sect , in some places , as in the second , and thirteenth chapters particularly : yet some of his late patrons are so shameless , as to produce some words out of this book , as spoken in good earnest by seneca , to commend him , and his admirable piety ; than which nothing can be more senseless and impudent , and more contrary to the drift of the whole book . and so , when he would seem to explain himself sometimes , that by pleasure , he did chiefly intend such , as did proceed from a vertuous life ; what sober man that hath read his other writings , or such passages out of them , in best authors , whereof no question can be made , where he doth so punctually , so expresly deliver himself , and argue the case , but must think , except he had formally recanted , and disowned those writings , that he did but basely , and impudently abuse the world , by such palliating glosses and explications ? might not he fear here also , that they ( we call them heathens : i wish there were no worse christians ) who were once ready , as seneca doth somewhere record , to tear an actor , upon the stage , in pieces , for extolling the happiness of wealth or money , so much , as to make it , summum humani generis bonum : that is , the thing wherein mans happiness doth chiefly consist ; would meet with him , some time or other , in the streets , for setting up pleasure , and voluptuousness , as the only good , the only god , unto men ? and such an enemy to god and providence was this wicked man , that in his writings now extant , when his atomes could not help him , and he doth acknowledge himself at a stand , and doth beg of others , that they would study and find somewhat , that hath any shew of probability , to help him out ; yet he makes it always his condition , that they would not fly to god and a providence ; he had no patience to hear of that . and so much for the doctrine of the new saint : now for his life . what was laid to his charge , whilest he lived , even by some of his own disciples , who professed they left him meerly for the leudness of his conversation ; and by others after his death : diog. laertius , who hath written his life , doth , in part , at the very beginning of it , declare . but then he tells you , they were all lyes ; and that such and such epistles , and other writings , evidences of his wicked life , were but fictitious writings : and this , gassendus his friend , the great reviver and abettor of epicurism , in this unhappy age , doth take for a very sufficient refutation . but i pray you , what was diog. laertius , that his authority , so many ages after epicurus his death ; when all the world almost , had consented in their judgments against him ; should be opposed to the authority of so many worthy men , of all professions , philosophers , historians , mathematicians , poets , of his , and some precedent ages ? of which numbers some were so far from being stoicke , that they wrote against them . was he not , himself , this diogenes , not to 〈◊〉 of his defects otherwise , which have been observed 〈◊〉 learned men ; a professed epicuraean ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · not therefore , among indifferent impartial men , in reason , to be admitted as a witness ; or if admitted to speak , yet not so to be trusted , as gassendus doth him , in every thing , though there be never so many witnesses , of far better worth and credit , to the contrary . and yet we may observe , how gassendus doth stretch his words sometimes , to make them serve his turn , beyond all reason and equity . for example : where laertius , after that he hath related the accusations of many , of several heads , or crimes , against epicurus ; he concludes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this gassendus ( page . . ) would have to belong to all , that went before ; whereas it will appear ( to say nothing of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which may be here a pregnant word , opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , those before spoken of ; including a tacit concession ) that it belongs to the last accusation only , ( though that also , most true , by the attestation of more ancient and considerable witnesses , than ten such as laertius : as cicero , plutarch , &c. ) whereby epicurus is censured as one , that despised all men , but himself ; even those to whom he did owe what he was , and whose writings he had usurped , and substituted for his own . to which laertius doth oppose many things , to prove his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : his parents , his friends , his disciples , his country ; and then goes on to the refutation of other crimes . and indeed , how could laertius say , that all the former accusations were false , when some were taken out of his own books , and writings , acknowledged by laertius , and whereof no question was ever made , but that that they were his ? as for example , that he should write in his book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( or , of mans felicity ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that is , for what to call good , if you take away the pleasure of taste , and of the ear , and those pleasures , which arise from beauty , and carnal copulation , i know not . which words to be epicurus's , is attested by divers ancients , ( whose attestation we shall not need , because not denied by laertius ) but especially by cicero , very particularly ; first in his ii. de finibus , where he translates him thus ; qui testificatur , ne intelligere quidem se posse quid sit , aut ubi sit ullum bonum , praeter illud quod cibo & potione , & aurium delectatione , & obscaena voluptate capiatur : but more fully in his third tusculan , where he hath a long comment upon the words , taken out of that book of epicurus , de summo bono : of which cicero saith , that it doth fully comprehend their discipline or doctrine ; and is full , he saith , of such sayings , in commendation of voluptuousness , and carnal pleasures . durst cicero oppose these things , to his epicuraean friends , who were many , and of the best he had , had there been any ground at all , in those days , of suspition for that , which gassendus would have us to believe , that those were spurious writings , or interpolated , and corrupted by the stoicks , epicurus his enemies ? if we take that liberty , we shall not know what to say of any man , what he believed or maintained , by his writings : what plato ; what aristotle , what any fathers or hereticks ; if it will serve to say , those writings are spurious , or adulterated and corrupted . but observe , i pray , how earnestly , how ingenuously cicero doth express himself , and appeal to the consciences ( if they had any ) of those men : num fingo , num mentior ? cupio ref . &c. do i feign or forge ? do i lye ? i rather wish i could be confuted . for what do i labour , but that the truth ( o christians hear this ) in every controversie may prevail , or , be understood , and come to light . here gassendus should have fixed , could he have found or devised any thing , to help his friend out of the mire . but such convincing passages , not to be eluded by any art , or sophistication of wit , he wisely passeth over : but with all possible diligence ransacks all kind of authors , to see what he can find , that may with the help of his sophistry , and false dealing , have a shew of somewhat , to make that beastly swine , to appear in the shape of a rational man. were it my business now , or could i stand so long upon it , without trespassing too much either against my readers patience , or my present weakness of body , as to examine all his allegations , i am very confident , there is scarce any thing considerable in his whole book , but would be found , either impertinent , or false : as if it had been the priviledge of that cause , ( as indeed it is the necessity , because not otherwise pleadable ) and for which he hoped no man would blame him . i should say so too , could any necessity oblige an honest man to undertake so wicked a cause . however , that i may give a taste to the reader , i will take one of the most considerable chapters in the whole book , the seventh of the third book , where he doth examine plutarch's authority , or testimony concerning epicurus : a chapter , one of the most considerable , i say , because of that high elogium which he doth give unto plutarch , nullum authorem omni memoria extare , quem cum viro illo eximio comparandum existimem ; that no age ( without exception ) hath born any author , whom he can , for true worth , compare with him . i have a very great opinion of plutarch too ; and if instead of so many foolish romances , stage-plays , and the like ; such a serious author , who hath variety enough to please every palate , were read ; it is not likely , that the gentry and nobility could degenerate so much every where , as they are generally reported . but except he were read in his own tongue ; ( which to do , were he the only greek author , now extant , i think three or four years study to learn that tongue , would not be mis-spent ) i wish he were better translated . but i must except the french translation of the lives , which is excellent . such an opinion i have of plutarch ; yet i should hardly go so far , as gassendus doth . now let us see how he doth deal with this worthy man , and how with his reader . that plutarch doth generally ( always i might say ) speak of epicurus , as an infamous and senseless man , that is not denied . such a lover of reason , and vertue , could not but heartily compassionate the phrenzy of so many men , who in all ages have been glad to find a patron of their sensuality . though divers books he wrote against him , are not now extant ; yet there be enough to satisfie any man , what he thought of epicurus , and his doctrine . this could not but grievously pinch gassendus , and deeply wound the cause that he had undertaken . but what if he can shew from plutarch himself , that he rather followed the common opinion , in what he wrote of epicurus , than his own judgment , or the truth ? i must needs say , that in my judgment he had done much , and more than any ten or twenty chapters of his book , if well examined , will amount unto : though very strange , if not incredible , that so grave a man , so serious , would not only occasionally speak of him , as others did , generally , whether right or wrong : but would write books of him , and against him , of purpose , which nothing did oblige him to do ; only to countenance a publick false fame . but let us hear . plutarch , saith he , in one place after he hath mentioned what those crimes are , which made epicurus and his followers infamous to the vulgar , to wit , want of friends , ( that is , to admit of no friendship among men , but such as is grounded upon present profit , or gain , and selfishness , if i may so speak ; which to have been epicurus his opinion , laertius himself doth not deny ) an idle life , atheism , voluptuousness , neglect of all things : ( but pleasures , or sensuality ) well , what then ? then , saith he , plutarch doth object to himself ; but these things unjustly , perchance ; ( are objected or laid to their charge ) to which he doth answer ; yea , but it is not truth , but opinion that we look after . and so concludes , that plutarch by his own confession in those things he did write of epicurus , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : a follower , or lover of opinion , and not of truth . and if plutarch , so grave , so serious ; why not we , as elsewhere he doth argue , believe it of others also ? is not this enough , think we , to make epicurus victorious , in despight of all testimonies , and evidences ? for if plutarch , who was no stoick , ( the common exception , as if all stoicks had been epicurus his sworn enemies , which is most false ) nor friend to stoicks , he hath written against them it is well known : but if plutarch also , was carried with the general fame , though he knew the contrary to be true : what may we expect from others , though very numerous , yet , with gassendus , not of equal credit and authority , as plutarch ; according to that judgement which he made before of him ? but now look upon plutarch , and we shall see ( for he was too learned and diligent , that we should think it a mistake ) what conscience this man made , of lying for epicurus . among other books that plutarch did write against epicurus , one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , that in following epicurus and his doctrine , ( though pleasure , the only thing that he did seek ) a man cannot live with pleasure . this to prove , he doth use many arguments , and doth alledge divers passages out of epicurus his own writings . all this while , nothing , as doubting , or following the common opinion , but very positively and peremptorily . at last , two or three parts of the book already spent , still pursuing his purpose , that according to epicurus , men cannot live with pleasure ; he proceeds to another proof , or argument , which is this : epicurus did believe , that from a good report , or name , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) some pleasure was to be reaped . himself , as plutarch out of his own writings doth prove ; a vain-glorious man , if ever man was , and covetous of praise and reputation . but so it is , saith plutarch , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that atheism , voluptuousness , &c. which things all men , ( i desire the reader to observe ) but they that profess it , ascribe to that sect , are things generally odious , and infamous , in the highest degree ; whence it must of necessity follow , that from this consideration also , epicurus doth not go the right way to pleasure . this to make yet stronger , and to prevent all subterfuges or evasions , plutarch , as from one of them , doth answer : o but these things are laid to our charge wrongfully : ( the basest of the world generally , would be accounted honest , if they knew how ) what is that to the purpose , replieth plutarch , whether true or no ? the question is not now , whether deservedly , or undeservedly ; whether truly or falsly ; but what reputation , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) you have in the world . for who doth not see , that if a man , ( which was proved before of epicurus , and his adherents ) place happiness , or part of happiness , in a good name ; and become , whether justly or unjustly , infamous ; he doth thereby undoubtedly lose some part of his happiness . therefore saith plutarch , arguing from their own suppositions and opinions ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : reputation , and not truth , or true desert , is the thing we here enquire into . and indeed had plutarch upon this their answer , gone about , by good proofs and evidences ( which elsewhere he doth plentifully ) to make good , that what was laid to their charge , atheism , &c. was very true , and real , as it was generally believed ; he had , in that , wronged his cause , and made an unseasonable digression ; since , it was nothing at all to the question proposed , what man epicurus had been really , or what his followers were , or had been ; but what fame ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) they had in the world . and could gassendus , grounding upon the ambiguity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and concealing the occasion , and the coherence , ( a notorious kind of jugling , and falsification ) could gassendus , i say , from these words infer that , as plutarch's acknowledgment , that what he had written of epicurus , was all in compliance to opinion , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and not according to truth ? or did not gassendus more probably rely so much upon the favour of the times , and those that did set him on work , that he thought any argument that had but any slender appearance of truth or probability ; if but favouring atheism , and sensuality , would pass currently enough , and get him fame and good will , to boot ? but we have not done . plutarch in the same book , a little before , doth mention that famous letter ( mentioned by so many ) of epicurus , when upon his death-bed : by which he makes himself a notable stout man , who in such extremities of bodily pains , ( as he doth express ) could enjoy himself with such peace and tranquillity of mind . in which peace and tranquillity to preserve him , that which , by his own words and acknowledgment , as set out by plutarch , did most conduce ; was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , the remembrance of those ( according to the propriety of the words , fleshly ) pleasures , he had formerly enjoyed . this plutarch thinks very strange , and almost incredible : ( wicked varlet ! as though he intended with his last bloud , to seal the truth of his abominable doctrine ) but here gassendus doth insult : at hic plutarchus , &c. but plutarch , to the end that he might more effectually traduce epicurus , hath depraved and changed the words , &c. who can excuse plutarch , if guilty of so great a crime : or gassendus , if it prove an arrant falsehood , and calumny ? the question is , whether epicurus wrote , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as before exhibited , and translated : or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , the remembrance of our former discourses and reasonings : as exhibited by diog. laertius , and translated by cicero , ii. de sinibus ; memoria rationum inventorumque nostrorum . and this , gassendus thinks is enough ( himself , i doubt , did not think so : he had read cicero better than so ) to prove plutarch a falsary . i must acknowledge , that cicero's translation is a great evidence , for that reading , exhibited by laertius . but had gassendus looked further into cicero , or rather ingenuously told us , all that he knew , vna eademque manus , vulnus opemque : he would have told us , that as the reading exhibited by laertius , is found in cicero ; so , that exhibited by plutarch , in the same cicero , more than once , i am sure ; as particularly , v. tuscul . sed una se dicit recordatione acquiescere praeteritarum voluptatum : and again in the same book , from whence that other reading is produced , more punctually , and emphatically ; sed vobis ( speaking to men of that sect ) voluptatum perceptarum recordatio beatam vitam facit , & quidem corpore ( according to the proper signification of the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) perceptarum . and this enough , i think , to acquit plutarch from all suspition of any falsification : what can be said for g●ssendus , to acquit him of false and injurious dealing , except this , that it was for so good an end , as to promote atheism or epicurism , i profess i know not . well , it must needs be , that either in cicero's time both those readings were in the text of that letter , ( which may be thought the more probable , because c●cero in the same book , or place , takes notice of both ) or , that there were two different copies of that one l●tter , and that cicero made use of either reading , as he saw occasion . this is certain : to which i will add , as to me not improbable , though i will not affirm it , that some of epicurus his friends , or disciples , when that letter came first abroad , being much ashamed of those words , exhibited by plutarch , did make that alteration , of the reading exhibited by laertius : which probably , that reading i mean , never came to plutarch his knowledge . but see the force of conscience , sometimes , let a man resolve against it never so much . after gassendus had charged plutarch with two such foul crimes , the one , of conforming himself to the opinions of the vulgar , to take away an honest and worthy mans good name , against his own conscience : the other , of adulterating writings , of purpose , that he might have some ground to calumniate : ( what could be said more , of the arrantest rogue of the world ) yet at last , a sudden qualm takes him ; ( ne plutarchum accusare videar ) lest i may be thought to accuse plutarch , saith he , and so doth end : whether pricked in his conscience , because he knew he had accused him falsly , as i rather believe : or ashamed of his own inconstancy , that he had commended one so highly , whom afterwards he had charged with the greatest baseness and dishonesty , that can be laid to any mans charge ; for either , or for both , let the reader judge : but a fit man ( observe we that , by the way ) to make a saint , of a rogue ; that could make a rogue ( to serve his turn ) of such an incomparable person , according to his own testimony , in the beginning of the chapters . and as he hath dealt with plutarch , in this , just so , in effect , by false glosses and interpretations , doth he deal with galen , in the next chapter . galen , no stoick , but a true lover of vertue and sound reason ; and upon that score , a mortal enemy of epicurus his phrensies , and leud doctrine : and let me add , one , ( and so plutarch , and cicero ) who was better able to judge , what was falsly adscribed to epicurus , what not ; than a hundred such , as diogenes laertius ever was . well , but was not epicurus however , a valiant man , who in such pains , as he was then in , could write so couragiously , as in this , and in some other epistles of his , written at the same time , he doth ? i answer briefly : it is no wonder at all , that a very wicked man , should die in his wickedness , very resolute and undauntted . there be many examples in all histories : and some reasons might be given , were it our business here , why it is so . but secondly , we are not bound to believe whatsoever he saith of himself , that he was in such pain , when he wrote those letters ; whom we know to have been a most vain , self-conceited wretch , as covetous of praise , as ever man was ; so far as may be learned by his own writings . a vanity ( such is the force of it in some men ) for which men have endured great torments , wilfully ; and have undergone strange deaths . i could say more , but this is more than i needed . but i may not omit , that this letter of epicurus is mentioned by seneca also , more than once : as particularly , epist . ● . which i think gassendus would not have omitted , had he been pleased with seneca's words and judgment about it . for seneca there , as a stoick , arguing that bodily pleasure , or ind●lency , was not a thing considerable at all , to true vertue : these things may seem incredible , saith he : but is it not as much incredible , that any man in extremity of bodily pain , should say , i am happy . and yet this v●ry word ( or speech ) hath been heard in the shop or wardrobe ( officina ) of pleasure . i am at my last and happiest day , saith epicurus , w●en on the one side , great difficulty of making of water , on the other , the uncurable dolour of an ulcerated belly , did t●rment him . how then should these things we have said , seem incredible to them , that apply themselves to the study and practice of vertue ; when even among them , who are lead altogether by pleasure , they are found ? even those degenerate , low ( or , base ) minded men , cay say , we see , that a wise man in greatest pains , greatest miseries , can be happy . and is not this incredible , yea much more incredible , than any thing we have said of true vertue ? but i cannot conceive , how true vertue being once cast down from its true height , or eminency , ( of being able , of it self , to make men happy , without the accessories of fortune , bodily pleasure , &c. ) can keep it self from sinking to the very bottom : ( of scorn and contempt ) so seneca of epicurus , and his doctrine , in that place . what , elsewhere , somewhat shall be said of that too , by and by . i have done with my chapter , and if any be so much at leisure , to follow this example , in all the rest ; i durst promise them , if judicious , and diligent , no worse success in all the rest . but it may be , though i chose this , as the most considerable chapter , yet some will think st. gregory nazianzen his authority much more considerable , even in this , than plutarch's ; whose testimony , and his only , of all the fathers , or ecclesiastical writers , as i remember ; gassendus doth produce to prove epicurus his innocency , and chast life : de vita , &c. lib. . cap. . quem merito , saith he , innumerae obloquentium turbae praeferendum censeas . well , be it so . what saith this godly father ? the summ is : ( it is in verse ) that epicurus did maintain pleasure to be the chiefest good of man ; but lest he should be understood to speak this of base bodily pleasure ( so gassendus his translation : but the words rather imply ; lest he should be thought to commend pleasure unto others , because of the pleasure himself had taken ; or because himself had indulged unto pleasure : which makes a very different sense ; for it doth not acquit epicurus , of making bodily pleasure the end or happiness of man ; but this only , that himself for bare such pleasures , of purpose , to acquire the more authority to his doctrine ) himself lived ( it is falsly printed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my book , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) chast●ly and soberly , helping his doctrine by his practice . so nazianzen . and this may seem somewhat . but had gassendus dealt ingenuously with his reader , besides the true sense which he hath concealed ; he would have told him , that nazianzen in that piece , and place , doth profess to relate , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things that were ordinarily reported of ancient philosophers , not engaging himself for the truth . he saith indeed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , that he would not deny them , or be incredulous ; for that it is possible to find examples of temperance and sobriety , even among heathens . that he must be understood tenderly , not of perfect belief , doth clearly appear even by the examples which he doth relate . for after epicurus , the next he doth mention , is , polemon , of whom , among other things , he doth relate ( from publick fame , as all the rest ) that a publick whore , being sent for by a young gallant ; as she was come to the door , by the sight only of polemon's picture , was turned back . nazianzen doth call it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a wonder , or miracle ; which i think we may read , and suspend our belief , without any breach of that respect , which we owe to that holy father . but gassendus might have told us withal , what the same nazianzen , elsewhere , not in verse , but in prose , doth object unto the same epicurus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , atheism : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his atomes : that is , the denying of a providence : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the commendation , if not pursuit ( which is more likely ) of a voluptuous life , ( or pleasure ) unworthy the name ( or profession ) of a philosopher : naz. orat. . by this may appear , how gassendus may be trusted , in this cause . yet we deny not , but epicurus , what ever his life was , hath many fine sayings , which might make seneca to judge , at least , to speak the more favourably of his life ; and the rather , because it was , in part , his own case . i have a better opinion of seneca , than to compare him with such a lend man. yet it cannot be denied , that he also gave too much occasion to the world to upbraid him , that he did not live , as he spake , and taught others . which troubled him not a little , as may appear by that passionate apology that he makes for himself , and all philosophers in general , to whom the same was objected , in some of his books . yet for all that , though some men can distinguish between doing , and saying ; who may be more scandalized , where they observe such contrariety between speeches and actions , than edified ; yet generally it hath always been the propriety of the multitude , to be led more by words , than by deeds ; by appearance , than reality : which made that grave historian , polybius , to pronounce the generality of men , much inferior to bruits , in point of forecast and judgment . and to this , we may ascribe factions , and rebellions , and schisms , and almost all the evils , by which the publick peace and tranquillity of either church or estates is disturbed , and infested . and so in epicurus his case : atque his ( fine sentences of epicurus , and his mates ) capiuntur imperiti ; & propter hujusmodi sententias istorum hominum est multitudo : cicero's true judgment , and observation in a place . neither is it impossible , or improbable , that epicurus and others of his company , either by fits , through meer mutability of mind , which is observed , of many : or of certain deliberation and purpose , after great debauches and surfeitings of pleasures ; did betake themselves to more than ordinary temperance , and frugality , for a-while : not out of any love to vertue , which he doth absolutely deny in his writings , to have any real being , or existence ; but that they might return to their wallowing , more fresh and vigorous : and ( as before said ) that they might hold out the longer . so that , as his writings ( observed by some ancients ) were full of contradictions , so might epicurus his life be ; and thence proceed that variety of judgments concerning it , which gassendus , but very partially , hath set out . to this purpose lactantius his words de div. inst . lib. . c. . having first proved the effect of them , by sundry particulars of epicurus his doctrine , are very pertinent : hic homo aestutus , ex variis diversisque moribus , circulum colligit , & dum studet placere omnibus , majore discordia secum ipse pugnavit , quam inter se universi : that is , epicurus , being crafty , out of several and different manners , or dispositions of men , he did gather unto himself ( the congregational way , as i take it ) a number , or company ; and whilest he doth endeavour to please all men , he did dissent from himself , no less , or more , than his promiscuous company did from one another . there is a letter of one of his whores , yet extant , which doth set out his abominable leachery , and jealousie withal , even in his old age . what saith gassendus to that ? that certainly , if laertius had seen it , he would have said of that also , that it was a counterfeit letter . so , he takes it for granted , that whatsoever laertius the epicuraean , hath said , or might have said , as he doth surmise , to defend epicurus , must be true : and indeed , deny him that , and all his book doth come to nothing . but to do him no wrong ; he saith moreover , that that whore was dead , before epicurus died . what is this to the purpose ? might not she write , as she doth of him , and yet die before him ? but she makes epicurus eighty years old when she wrote ; and he was not so old , ( true , or not , i do not enquire at this time : i need not ) when he died . as though it were not ordinary , in such exprobrations of unnatural lust , to make a man somewhat elder , than naturally , and in exactness of computation , he is ? but the style of the letter is affected , and studied . the more likely , to be hers . for she was epicurus , not his whore only , ( one of them ) but also disciple ; and mentioned by others , as a piece of a philosopher . let any man read it : it is a prety long letter . if he find so much affectation in the whole letter , as may be found in three or four lines of epicurus , acknowledged to be his ; i must acknowledge , that my judgment in such things , is very small . however , this letter , though acknowledged for a true letter , by two learned men , who have written upon diogenes laertius ; yet , were it the worst thing that can be objected to epicurus , i should not speak of him , with so much confidence , as i do ; because i do not remember any thing of it in cicero , nor any other ancient ; which to me , is a greater argument to suspect it , than any thing that gassendus doth object against it . but though i remember nothing of this particular letter , in any ancient author ; however , he that shall read what plutarch ( that incomparable man , as gassendus doth style him ) out of epicurus his own books , doth record of ways devised and commended by epicurus , to prolong and maintain lust and leachery ( that is , happiness , in their sense ) in old age , when nature is spent ; he will either believe , this letter , probably , a true letter ; or that they , that made that strumpet of epicurus as she doth , did epicurus no great wrong . plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. as before : not very far from the beginning : edit . gr. in . pag. . but that which , in my judgment , is , beyond all exaggeration of words , wicked and impious , is , that not content to clear epicurus ( so well as he could ) from the imputation of an atheist ; he doth endeavour to make him a very religious man ; yea so religious , as i doubt few christians , were it true , as it is most false , can be compared unto him . for , saith he , ordinary men serve god , either for fear , or for a reward , which is a servile worship . but epicurus did not fear god ; that is , believe that god could , or would do him any hurt ; nor yet expect any reward at his hands : if therefore he did nevertheless honour , and worship god , meerly for the excellency of his nature ; ( as he would have us to believe ) it doth follow , that his service did proceed from meer filial love and affection , which is the truest and noblest worship . but before we speak of the impiety , let us observe a little , the absurdity and incongruity of this assertion . was not epicurus the man , who peremptorily maintained , that a wise man loved no body , but himself ; did nothing , but for his own sake , his own profit , and interest ? what more frequent than that , in his writings ? insomuch , that he would not allow of any love or friendship , between man and man , but such as was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as laertius hath it ; that is , such as is grounded upon meer profit and utility . how probable then , nay possible , that he should love god , for his bare conceited excellency ; who professed to love nothing , and so taught others , but for his profit ? he that loveth not his brother , whom he hath seen , how should he love god , whom he hath not seen ? he that could not believe , that god could be so good , as to take any care of men , because men could not do any thing for god , by way of requital : ( witness lucretius , that perfect epicuraean , and such an admirer of his doctrine ; quid enim immortalibus atque beatis , gratia nostra queat largirier emolumenti , vt tantum nostra causa gerere aggrediantur ) could he be so good and ingenuous himself , as to honour , love , and serve god for nothing ? this therefore was a great over-sight , in a learned man ; a great soloecism , as i may call it , or incongruity . and whereas he doth quote some words of seneca , and is very proud of them , ( and well he might , in so uncouth , hidious , and paradoxical an opinion ) as though seneca had been of the same opinion ; let the whole passage be read , and if the contrary do not appear , that what seneca saith of epicurus his piety or voluntary worship , he speaks it ironically , in derision both of his god , and his pretended worship ; i shall acknowledge my self very much deceived : who not only think so of the place , but am also very confident , that gassendus thought no otherwise of it himself , whatever he was willing his well-affected reader to the cause should think of it . but , absurdity , be it so or no , i make nothing of that , in comparison of the impiety . for besides many pregnant testimonies of the old testament , where , among other things , we shall find , that , that which doth not profit , is the periphrasis of an idol ; ( and so epicurus his god , not a god , but an idol upon that account ) how shall we excuse st. paul , who every where , almost , layeth it for a ground of his exhortations to godliness and piety ; that , religion is profitable ? for therefore we both labour and suffer , &c. for as much as you know , that your labour is not in vain ; and , for the hope that is layed up for you in heaven , &c. and , looking for the blessed hope , &c. and , the end of your faith , the salvation of your souls : and , for he had a respect unto the recompence of the reward . and yet more positively : he that cometh to god , must believe , that he is ; and that he is a rewarder , &c. and how christ himself ? what doth it profit , &c. for your reward is great in heaven : and the like . and what is it , that the deists , as they call themselves ; such deists as epicurus was ; who pretend that they believe a god , and that they worship him , not for any fear , or hope of reward , which they exclaim against , as servile worship ; ( witness their wicked catechism in verse , set out , and refuted by mersenius ) but for his goodness , ( in that he suffers men to live as they will , and do what they will , and takes no notice ) and for the excellency of his nature : what is it , i say , that they more uphold themselves with , or intice others more effectually by , than this wicked and abominable ; but , to weak carnal men , very plausible plea and pretence ? that gassendus himself was an atheist , really , i would be loath to say ; i hope not . he hath written against some of epicurus his opinions . but in discharge of my duty to god , and religion , i shall say , and my conscience doth oblige me ; that had he had the advice of all the atheists that ever were : had he advised with hell it self , he could not have lighted upon a more destructive way , to all religion and piety ; to all goodness and vertue , than this , of epicurus his filial fear , or love of god. for what inference will carnal men , ( in such an age , as this , especially ) will , or can make of it , but this ? that they may believe , as epicurus believed ; no god , i will not say , ( though it be true enough ) but , no providence , no conscience , no difference of good or evil , ( in nature ) of what is just , or what is not : i might add , and live as epicurus lived ; but i will only say , believe as epicurus believed ; and yet flatter and comfort themselves , that they are religious , nay more religious than many , nay most christians , accounted religious , are ? was there ever a more wicked and pernicious device ? the reader will excuse me , if in all this discourse , i have dealt with gassendus somewhat roundly , more than i would have done with a man of his learning , and whom i believe to have been a civil man ; besides a particular respect i have to him , for laying open the vanity and falsity of des cartes , and his philosophy , some part of it at least : which i think was a very good work , and may prove very useful , when once that malignant humor of innovating , which doth now so greatly prevail , will wax more cold and remiss . i wish he had not had so much of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in him , as galen calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which i believe was the chief thing , that did put him upon this vnchristian project , of magnifying epicurus . wherein , how much he went against his conscience , we need not appeal to god , who is the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : any man may quickly find it by his book , who shall but look into it : any man i say , that hath not , according to the current of the times , more affection for epicurus , than the truth . but what if any man shall reply for gassendus , that all this may be , and yet gassendus not so much in fault ; who doth in the same book openly profess , that whatsoever he had said , or should say for epicurus , was but , exercitationis gratia ? absit alia mente id praestem , quam exercitationis gratia : his own words : that is ▪ god forbid i should do it to any other intention , but by way of exercise , or exercitation only . and why not as f●ee for him , to praise epicurus , as others have done ●he quartan ague , the gou● , an asse , a louse , and th●● monster of men , as described by homer , 〈◊〉 ? had he rested there , it had been better and more justi●●able . upon the same grounds , for ought i know , a man ( ●hough i should not commend it ) might write the pr●is●● of the devil . for many things might be spoken , o● the excell●ncy of his nature , as he is a spirit , a good spirit , by his first creation : then , his improvement , by his experience , since that time : his wonderf●● 〈◊〉 and projects , from time to time , to bring himself into credit among men : and if a man would say , th●●o●● of his love to men , he tempted our first parents , 〈…〉 m●ght be the occasion of a further good unto them , in 〈◊〉 , and by christ ; and therefore to be honoured , and worshipped by men : were it but for the conceit , ( and in very deed , somewhat i think to that purpose hath been said by some ancient hereticks ) and novelty of the opinion , there would be some , i make no question , but would embrace it . but gassendus goes on , and when he comes to that , as indeed he was bound , or he had had no thanks ; that he did it bona fide , though ready to recant , when better informed ; yet , this bona fide doth spoil all . but whatever himself thought , or knew ; what amends can he make to such , who ( some , good christians , i make no question , and learned enough , perchance , to have found out his jugling , had they but suspected him ) upon his credit , without any farther disquisition , have espoused his cause , and think it no disparagement to christianity , ( if christians indeed ) to speak with honour , and respect of that monster of men , and spiteful enemy of god , and all godliness . i have been somewhat long upon this subject of epicurus : somewhat longer perchance , than some would have wished . but i shall not apologize . i have not forgotten that credulity and incredulity , in civil affairs , which doth include the judgments , as well as actions of men , is my subject . and truly , of all things of that nature this age hath produced ; this of epicurus seems to me , and i believe to many others , the most prodigious , and incredible . not , that any one man , for some particular end , or meerly to shew his wit , ( which i know hath been done by more than one ) should attempt such a thing : but that so many , professing christianity , should entertain the attempt with so ready an assent , and applause : an argument to me , with many others , of the inclination of the age . god avert the event . since this written , i bethought my self , that gassendus happily , in those large comments and animadversions upon epicurus his philosophy , ( if we may so call it , which deserveth better to be called , dotage and madness ) set out some years after , in three tomes ; might retract some of those notorious mistakes , if any man can think them so . i have searched , but i find , that instead of retracting , he doth repeat , and endeavour to confirm : and that , especially , by the addition of two testimonies , which i shall take notice of . the first of st. jeromes , out of his second book against jovinian , chap. . where he doth say , with this preface , quod mirandum sit , a thing to be wondred at , because assertor voluptatis ; an assertor , or patron of pleasure , ( bodily , certainly , else it had been no wonder ) that epicurus did fill his bocks with the commendations of a spare diet . that epicurus did it , all the wonder is , that the man should be so inconstant to himself , if in so doing , he doth make any mention of vertue , or seems to have any regard unto it , it being sure enough , that in this , he doth but abuse the credulity of his readers . but if he commend a sober life in general , and highly extol it , before a riotous and leud : this he might well enough , without any repugnancy to his doctrine , in placing the happiness of man , in bodily pleasures . though the practice of it , a rare thing , in men of that profession ; yet the commendation of it , might as well become a professed epicuraean , as any other . besides , it should be considered , that st. jerome his purpose , there , being to collect out of all profane authors , whatsoever he had read in any of them , tending to the commendation of a spare diet ; which he doth very copiously , as a very learned man , and excellently versed in all ancient authors ; any man may see , that he doth relate many things , as in such a case is ordinary ; which it is not probable , that he believed , or did expect his readers should , ( i could instance in many particulars ) but only to serve his present subject , upon a supposition nevertheless , that many things , though not so probable , yet might be true ; the truth whereof he doth not stand to examine , which every reader , as he should find himself concerned , might do , better at leisure . not therefore to add any credit to epicurus , but more forcibly to shame them , that lived riotously , or discommend a spare diet , or spake slightly of it ; is that passage of epicurus produced by st. jerome . and let me add , that gassendus doth make that quotation , by adding some of st. jerome's words to it , as may easily appear , somewhat longer , than in it self it is , or can well be : but i make no great matter of it . his other long quotation , is out of porphyrius his excellent book ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of abstinence , &c. porphyrius , a magician , it is well known ; and as great an enemy to christianity , as ever it had any : yet porphyrius , of abstinence , &c. an excellent book , as i think ever was written of that argument . i wish we had the old translation of it more common , than it is ; out of which many corrupt places in the author , might be corrected , at least , understood . well , porphyrius in that book , just as st. jerome upon the same occasion , and to the same purpose : a wonder , saith he , that even they that make pleasure to be the end , the epicuraeans ; even they , &c. it is a long passage , and it will appear , if well examined , that here also gassendus doth ascribe somewhat to the epicuraeans , which doth in porphyrius his text , belong unto them . and which is worse , so unlucky shall i say , or so bold , is gassendus , ( such confidence he had in himself , when he saw how currently every thing did pass , that he had written in that wicked cause ) that he doth deprave as excellent a passage , in the text of that long quotation , as any is extant in any heathen writer ; i will not say , because it hath too much christianity ; nor yet can i say , because it is very obscure ; but truly , ( as he doth in epicurus his life , many ) through unadvised rashness , and temerity . the author there doth say , very piously , if sincerely , whoever he was , that we should not first provide for the world , ( and he gives an excellent reason for it , afterwards ) and then make philosophy . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word used by christ , upon the same occasion , if the greek be authentick , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) an addition , or an accessory : ( according to that of the poet : o cives , cives , quaerenda pecunia primo est ; virtus post nummos ) but first provide ( by good instruction , i suppose , and philosophy ) for a generous confidence , ( in god ) and then content our selves with what every day doth afford . this , gassendus , by correcting ( or corrupting rather ) the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is in the gospel also , or the effect of it : well expressed in the english : but seek ye first , &c. ) into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , turns it quite into another sense . i shall not proceed to any further examination . but if any body will make it his business , he will , without much trouble , find matter enough . civil affairs and actions , the proper object of credulity and incredulity , which we propose to our selves in this part , come to be known to us , either by our own experience , or by the relation of others ; private , as friends and travellers , or publick , as the historians of present , or past ages . our aim is , by some instances and observations , ( it is an ordinary thing for men to forget their text ; this often repetition , may help to prevent it ) to direct them that may want such help , in point of credulity and incredulity . wherein , our first observation , for a caution to some , how they take upon them to judge , before they be throughly versed in the world , shall be that old saying with little alteration , appliable to many occasions : homine imperito nunquam quicquam injustius : qui nisi quod ipse fecit , nihil rectum putat ▪ we say , qui nisi quod ipse credit ( or vidit , if you will ) nihil verum putat . it is a sad thing , to converse with men , who neither by their own experience , nor by the relation of others , historians and travellers , are acquainted with the world . how they will stare , and startle at things , as impossible and incredible , which they that are better acquainted with it , know to be very true , or judge , by what they have known in like cases , to be very possible and credible . it were great wisdom in such , who are so happy as to know their defects , though they suspend their belief , yet to be very wary , how they contradict , or oppose ; and as much wisdom in men , that are better acquainted with the world , when they meet with such , to be very sparing of their stories , which have any thing of strangeness ; nor yet to be very peremptory , or forward to contest , lest that , besides the offence , that unseasonable pertinaciousness may give , they wrong their own reputation , and be accounted lyars , or wonder-mongers , though unjustly . others there be , who because they have seen somewhat themselves , or are not altogether unacquainted with histories , or the travels of others ; ground upon that somewhat , so much , that they will not believe , or acknowledge to be true , whatsoever is beyond their knowledge , or hear-say : when god knows , a man had need to be almost as old as the devil , before he can take upon him to know , or peremptorily to determine , what the world doth afford . though not born , yet i have lived a long time in england , a very small portion of the world , for extent of ground : sometimes in one place , sometimes ( but necessitated partly by the late troubles ) in another : always studious to observe , or to learn from others , what every place afforded , worthy the knowledge ; besides what might be learned by printed books , without much pains . yet to this day , i think my self but a stranger in it , daily meeting with many things , that i never heard of before . but i have often admired at the confidence of some travellers , who if they have been but six moneths abroad , ( it may be , less ) say france , or italy , they think and talk of it , as though they knew it as perfectly , as the country , or parish , where they were born , and bred a great part of their life . nay , some be so simple and ignorant , that whatsoever they have observed in an inne , or single house , as they passed by ; they will tell you confidently , that so and so , such is the fashion in france or italy ; when it may be , that they that have lived in either country all their lives long , never met or heard of any such thing . doth not every country , as england particularly , consist of several shires and provinces or counties ; and hath not every county , their particular rites and customs , not only different , but even contrary ? he therefore that shall ascribe the particular customs of any one county , as yorkshire , or devonshire , to england in general ; doth he not expose himself to the just censure and indignation of those , that shall believe him , when they shall come to know their error , and make themselves ridiculous to others , that have better knowledge of the countrie ? hence proceed variety of reports and relations , even in printed books , which may be true perchance , of such a place , at such a time , particularly ; but generally , for want of wit and more experience , delivered , are most false , and happily , ridiculous . in a great fight , ordinarily , men think their relations very creditable , that can say , if honest civil men ; they were at it . whereas it is very possible , ( and i have known such a thing , in my time more than once ) that one man , of the same fight shall report a flight , and the other ( both , present and actors ) a victory , and both truly enough ; but not so wisely , because what they have seen in one part of the army , they rashly , or ignorantly apply unto the whole : and perchance call that a victory , ( so , for the time , perchance ) which before the day be over , may be the occasion of a total rout . it is the observation of learned cambden : ita in pugnarum ratione , qui rebus gerendis adfuerunt , &c. englished by bishop carleton : thus it is in bateel , they who are present , and actors , report not always the same thing , each reporting what himself observed . this is very appliable to the relations of travellers , concerning the same places , or countries . a man therefore had need to consider well , ( if truth be his end , and aim ) whom he doth believe in such things , or how he speaks himself , upon the credit of others ; honest men , perchance , ●●d such as have no intention to deceive ; but , of what judgment , what experience , yea , and moderation ; that also must be taken into consideration , or we may miss our end . i add moderation , because some men , naturally passionate , are so swayed by their interest , whether of profit or meer affection ; that they think they speak truth sometimes , when they speak that , which to others , of the same judgment , as to the cause , but without passion ; doth appear notoriously false . these things observed , many seeming contradictions in histories may be reconciled , and we the better prepared , when we read or hear strange things , to judge and discern , what , upon grounds of probability , we may believe , and what not . i rather say so , than what credible or incredible : because ( as in the first part hath been declared ) i allow not of many things , besides what is against the faith , as absolutely incredible , because what is really impossible , is beyond our skill , absolutely to determine . what may be required of an historian , in general , to deserve credit , many have treated of it . of late writers , among others , that offer now themselves to my remembrance ; bodinus in his methodus historiae , ( a book well deserving to be read ) and by melchior canus , sufficiently known , in his common places , are two . but i have nothing to do with history , or historians here in general , but only as they relate strange things , which in their own nature may be thought , by some , incredible . of which nature , every man knows , herodotus , the greek historian , ( so much admired , for the sweetness of his style , and the ancientest historian now extant ) in the judgment of many , to be . insomuch , that of all historians , whereof any account is made , he hath got the name , of a fabulous writer . indeed , he had not the luck to write of things of his own time , or country , for the most part , as thucydides did : except it be , in the last books : and what is worse , not of things , which many others , now extant , have written of : so that most things must be believed , upon his credit , if we see cause ; or may be rejected , as fabulous , or incredible , if we think fit , because not confirmed by any other . but they do him great wrong , that ascribe all that he tells of that nature , generally accounted fabulous , or incredible , as though he were the author , or inventer of such things ; or did deliver them unto us , for things which himself believed , or did expect that others should . for , for the first , there is no probability , that he , who to satisfie himself of the truth of those things , which he had heard , would take such pains , to travel into aegypt , yea all aegypt , in person , with so much diligence , as himself tells us in many places ; and not aegypt only , but some other more remote places , as syria , palestina , and the like , would make so bad use of his travels , ( though some have done it , i must confess , thovetus , of late , for one ) as to abuse his readers with stories of his own devising , when his own travels could furnish him with such admirable relations , whereof no question could be then made , or now can , rationally ; whereof more afterwards . and that he did not deliver most of those other strange things , as things that he did himself , or would have others , absolutely to believe ; himself doth profess so often , and sometimes doth openly testifie his own disbelief , that none can lay that to his charge , but they , that have not read him . now , if st. jerome was in the right , when he determined , ( more than once , if melchior canus , doth him no wrong ) that , lex verae historiae est , &c. one law of a true historian , is , to write those things that are generally believed , though not really true : in this herodotus hath not offended , as , in those very words almost , or equivalent , he doth express himself : so that st. jerome ( whether in the wrong or right ) may not improbably be thought , to have taken it out of herodotus . in matters of oracles and predictions , i must confess , he is very copious ; so that they , who do not know what the condition of those times was , may think many of his relations , more like the dreams and fancies of some doting old women , than the reports of a sober historian . but those were the enthusiastick times , as plutarch , and others call them ; when not only publick states , but even private persons , sensible of any religion , in all actions almost , of any consequence , were governed by oracles and divinations , more , than by any humane judgment or direction : which though subject to much imposture , whereof herodotus doth give divers instances ; yet , generally , thought and approved so beneficial , that the most grave and sober , as plutarch for one , long after that humor of men ( or power of darkness , shall i say ) was well over , did acknowledge , that the state of greece was much advanced , or advantaged by them : as elsewhere hath been more particularly declared . now , before i come to any particular instances of his strange , and generally accounted fabulous relations ; i must not conceal , that a very learned man , by whose labours the common-weal of learning hath been benefited as much , as by any's , that i know , hath written a book , entituled , apologie , pour herodote : to prove , that no actions of men , mentioned by herodotus , are so strange and incredible ; but have been equalled , if not exceeded , by some of later times . but it doth appear too plain , that under this title , his only aim was , to inveigh against some men , who indeed have given too much occasion , it cannot be denied ; but , against them , whether more , or less deserving it ; not , to justifie or vindicate herodotus , which the accumulation of so many strange tales , whereof a great part grounded upon bare report , he knew , well enough , could not do . some other title therefore , might have become that book better ; or indeed that book , another man better , than him , that had been the author of so many noble and serious atchievements , for the benefit of learning . now before i look upon herodotus as the most considerable historian we have , ( both for his antiquity , and for that conformity of sundry relations and customs , with those of the scriptures of the old testament , observed by some , in part , but in part only , that i know of ) i will take some of his strangest stories into consideration ; for the truth whereof , after such a revolution of ages , though i cannot , no rational man will expect , that i should undertake : yet if we obtain so much , that they are not incredible ; it may not only dispose many to think better of that noble historian , than they have done ; but also make them more wary , how they pass their judgments hereafter , in the like cases . one of the first strange relations in herodotus , ( himself calls it a miracle ) is the story of anion , the musician , his deliverance ; who , when forced by covetous mariners , to cast himself into the sea , was saved by a dolphin , who , delighted with his musick , offered himself , and carried him upon his back , to land . few children , i think , but have heard of it , at some time or other ; but not many men , that think of it otherwise , than of a meer fable . which if granted , yet herodotus is in no fault , who tells us , without interposing of his own judgment , what was then said , when he lived , and averred for truth , by the people of two several towns , corinthus and lesbos . had he omitted it , he had been too blame certainly ; and , since herodotus , no chronologer , ( i think , or few ) have omitted it . neither was it then a relation of the old times , as we may say , and out of memory ; such , as without good attestation of some , that lived at the same time , or shortly after , may rationally be suspected , even for the antiquity : but , as yet , of fresh memory , when herodotus lived : . or say . years , because chronologers do not precisely agree in their computation , was the utmost interval of time . but what ever any other may think of it , there is so much to be said , if not for the truth , yet probability of it ; that i must suspect their ignorance , or condemn their incredulity , that peremptorily censure it as fabulous . but , this i mean , of the substance of the story , that such a man , arion , a musi●ian , was saved by a dolphin , who carried him upon his back to land . besides others , that are not so well attested ; pliny the elder , in his natural history , hath two stories ; the one of au●ustus his time , ( not far from his own , who wrote in vespasian the father , his reign ) of a school-boy , who grew so familiar with a dolphin , and the dolphin so much at his command , that no horse can be more to any master by land , than he was to this boy , by sea ; and this for many years , in the sight of all the country ; which makes the matter indubitable . at last , it so fell out , that the boy fell sick , and died . after which the dolphin also , after he had several times shewed himself abou● the sho●e , as he was wont , and no boy appeared , ●e also for very grief , as all men thought , died , and was no more seen . pliny doth name three eminent men , who had written the story at large , in augustus his time , when the thing hapned . and besides them , appion , or apion rather , sirnamed grammaticus , ( but i know not why , except we take the word in a very general sense : for he dealeth altogether in history , for which he got the name of polyhistor , also ) who also lived about the same time , or soon after , under tiberius , did write it : whose testimony , besides some others to the same purpose ; and very words , are to be found in aulus gellius ; who also hath the relation of arion , out of herodotus , at large . where perchance some body , not much versed in the latin tongue ; as once by some ignorant monks , learned erasmus was charged , he had turned the gospel into a fable , for using the word fabula , or confabulari in his translation ; may stumble at the word fabula , which by best latin authors , is often used for a true story . i think it will be granted , no man can reasonably doubt of a thing , so very well attested : but if any do , pliny , his second story , if he be not set upon contradiction , will certainly satisfie him . for i think , next to ocular evidence , nothing can be more certain . it is a story of his own time , ( intra hos annos ) of another boy , in africo littore , hipponis diarryti : ( for there was two hippo's , in africa : hippo regius , or r●gia ; which st. augustin was bishop of ; and hippo palustris , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as pliny himself , elsewhere , doth teach ) who using to swim with others in the lake , or aestuarium , subject to tydes , and very convenient for that purpose ; a dolphin , after some wooing by caresses and gesticulat●ons , such as nature afforded him ; got his good opinion & will ; so that he durst venture himself upon his back , in the lake ; & out of the lake , into the main ; & out of it , back again , as far as the shore , yea , and beyond the shore . for , as if they had strived , who should shew more confidence , the dolphin would follow his beloved , even to the land , and suffer himself to be touched , and caressed , by others also , men and boys , that had the confidence ; so long as he was able , which was not long , to subsist upon dry land . and this lasted not days or moneths only , but years : one year , at least , as i gather , though not expressed , by the tenor of the story . insomuch , as the noise of this miracle ( as generally apprehended ) being spread far and near ; there was daily a great concourse of all kind of people , from all places . the governor of the place under the romans , moved , or struck with a kind of religious horror , at the sight ; and among so many gods , they worshipped in those days , apprehending , probably , some kind of deity in that dolphin , attempted to do him divine honour , according to the religion then in use , by pouring some kind of odoriferous confection , or ointment upon him ; which the poor dolphin annoyed with the scent , and otherwise too , probably : ( sopitus , pliny saith , if he do not mean it metaphorically ) resented as an injury , or affront , and absented himself , per aliquot menses , saith pliny . but at last , appeared again , and by degrees , became as loving , and familiar , as before . this lasted till the inhabitants round about , to whom the miracle was now no miracle , by reason of its frequency ; overcharged with the frequency of guests , which flocked thither from all parts , to be spectators of this strange sight , to them that had never seen it before ; cruelly , but secretly , conspired against him , and ( what will not men do , to save their money ) killed him . i have this from pliny , the elder , the author of the natural history : but confirmed and enlarged with sundry particulars , by pliny the second , ( epist . lib. . ep . . ) who makes no mention at all of his uncle , but had it from others , of whose fidelity , in the relation , he bids us , as he was himself , to be confident . and indeed , what we may believe , besides what we have seen , with our own eyes ; if we believe not this , i do not know , pausanias , who lived under marcus aurelius , the roman emperor , and hath written that excellent book , of the monuments and antiquities of greece , remaining in his time ; doth profess , that himself saw a dolphin , in perosoline , ( the true name was pordoseline : but , for modesty sake , made peroseline ) a little island by lesbos ; who for some kindness he had received of a boy , did wait upon him , so far as by nature possible , and would carry him upon his back , whither soever the boy did direct him . aelianus , who lived a little before , writeth of another , that was bred and brought up ( as a fish could be ) by a poor woman , with her son ; whom afterwards he loved entirely , and rewarded both him , carrying him upon his back , whither he would , and his nurse , the mother , plentifully , by his services , when he was bigger . he also names the same island , but that he names it pleroseline : whether he intended it of the same dolphin , i know not . it is very possible the same thing might be acted , by more than one dolphin , in more than one place ; one dolphin taking example of another . and i remember , in that accurate relation of pliny the second ; it is observed , that with that miraculous dolphin , the subject of the story ; always another accompanied , who certainly was pleased with the sight ; but accompanied only , and did no more , durst not perchance , fearing the others jealousie . to these that offered themselves unto me , more like stories , of other ages and places , might be added , i make no question : but the two first are very sufficient , in my judgment , to ground a confidence of the truth , without seeking any further . now , because it is my business here , to help such as may want help , in such disquisitions ; it will be worth our hearing , what is objected by some , against the truth of this story . which yet to make more probable , before i come to objections , i must not omit , besides what was before intimated , that all , or most chronologers , both ancient and late , whom i have seen ; among others , st. jerome , out of eusebius , take notice of it , without any opposition to the truth of it : that the memory of it , as of a true story , was preserved by a brass statue ; by a temple ; and by an inscription noting the time , or olympiad ; and that in aelianus , besides the epigram or inscription of the statue , we have a fine hymn , said to be composed by arion himself , as a monument of his miraculous deliverance , and thankfulness to god , for it : all this besides instances of the like . but what saith learned natalis comes , in his mythology , to this of arion ? quae quod fabulosu sint , nemini obscurum est : that all is fabulous , all men , he thinks , must believe . why so ? nam quae de delphinis dixerunt antiqui , &c. that is , for what some ancients have written of some dolphins , as if some men had been saved by them , i accounted it meer dreams . for the nature of animals ( or beasts ) is always the same ; and from that time to this , though the number of men , that have perished in the seas , is infinite ; we do not hear of any , that have been preserved by dolphins . here is first a great and gross mistake , ( it would be so in a philosopher ) in the word nature or natural . it is natural to men to speak , to read , to write , to learn arts , &c. that is , men are naturally capable of such things , if they be taught : for without some teaching , none of these things will be learned ; not so much as speaking , though it be done unsensibly , as it were ; yet not learned without long study . and though some other creatures , as parrots , and the like , may seem capable of that , and not men only ; yet their speaking , is not a true speaking , because it doth not proceed from any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or inward reasoning , which doth engender outward speech . some things men are naturally capable of , as men ; as the sciences , which yet some men can never attain unto , though they be taught , by reason of some accidental defect . but for more clearness , because it is to our purpose , to instance in somewhat that hath more affinity : there is no man , i think , where dogs are , but are acquainted , more or less , with their nature , and conditions . of all creatures , generally , they love and know their masters best : this is common to them all , more or less , to be loving naturally . but what if i should tell a story of one , or more dogs , that loved their masters so well , that they would needs die with them ? would it be a good argument , that it must be a fable , because all dogs do it not ? lipsius hath one , of a dog of his own house , that loved his mistress so well , that when she died , and he saw her dead , run into the garden , digged himself a hole , and there ended , soon after , his life : haec , tota familia nostra teste , sunt gesta . he doth appeal to all his family , who were present , and saw it , for the truth of it . scaliger hath another in his exercitations against cardan , every whit as strange . what if i should tell of dogs , that have pursued the murderers of their masters , so constantly , so vigorously , that notice being taken publickly , it came at last , by order of justice , to a duel , or combat , wherein the murderers being overcome by the dogs , they confessed the crime ? we have the story of one in scaliger ; and out of scaliger , in lipsius : the history of another , out of st. ambrose , giraldus cambrensis in his itinerary , doth transcribe . so he professeth . but if faithfully , then the editions we have of st. ambrose , ( that which i have not at this time , i am sure ) are defective . for the latter part , ( of the duel ) is there wanting . and indeed the story seems to me but imperfect , as it ends there : no sense , i think , can be made of the words , to bring the relation to an end ; without which it is not probable that st. ambrose would have left it . but , if for , persecutus , as printed in my ambrose , set out by erasmus at bazil , anno dom. . we read it , as i find it in an old manuscript i have , perpessus ; some end may be made of it , though not so full , or so clear , as in giraldus . i wish i were in better case , were it but for st. ambrose's sake , to look into it . for i shrewdly suspect , because i have known it done in many books , long ago ; that some , who were scandalized at the story , as absurd , or impossible ; ( as many things , through meer ignorance , to the prejudice of truth , are often suspected ) did cut off st. ambrose his relation , with those words of their own devising , itaque quod erat difficilius , ultionem persecutus est , ( so printed , but perpessus , certainly , as in my manuscript , to make any sense of it ) quia defensionem praestare non potuit : which words are not in giraldus . i hope , ( if not already done , though unknown to me ) some body will take the pains , who is better able than i am , at this time , or ever like to be . how many more strange things , from good authors , or certain experience , even of our times , might be added ; which if a man should deny , because all dogs do not so , or not one of a thousand , or a million , or scarce one in an age ; how ridiculous were it ? i remember when i lived in sussex , i heard of one dog there ; of another , when in sommerset , but in another kind , from persons of credit : i make no question of the truth : which nevertheless i might live fifty years longer , and not hear the like . great pity it is , that no memory is kept of such rare accidents , whereof , besides the improvement of the knowledge of nature , good use might be made upon several occasions . did we understand the nature of dolphins perfectly , we might give a reason , probably , how some come to do so , and so , sometimes ; and how sutable it is to their nature ; and yet how , through the defect of some one circumstance , or more , in themselves , or the party they would pitch upon ; or some circumstance of time , they come to do it no oftner , though much oftner , i believe , than is generally known ; or , for want of good records , remembred . but upon boys , all stories do agree , that they commonly pitch upon such ; and that they are ( some of the kind at least ) great lovers of musick . which doth make well for arion's case . this objection therefore , that it is not natural to dolphins , because all dolphins do it not , or that we read of very few , who have done , or reported to have done the like , rejected as invalid and weak ; in arion's case , i should rather object , how a boy or man could sit a dolphin , i will not say , playing upon an instrument : ( for there is no need of that ) but sit him , or ride him for a considerable time , through so many waves , and not be washed off , or drowned . to me , it doth seem very strange , to another , it may be , not so much . but if we suppose the sea , as some seas are known to be , ordinarily ; or at some times of the year , very still and calm ; then there 's no further question , as to this . and indeed pliny tells us of one of these dolphin-riders , who being surprised by a tempest , was drowned : which the dolphin ( but i warrant it no further , to the reader , than he shall like his authority ) apprehending himself the cause of , did end his life upon the land , for grief . another question would be , how a boy can sit a dolphin without danger ; and whether a dolphin be naturally shaped for that use . pliny indeed doth express , in the relation of his first story , that the dolphin had the providence , p●nnae aculeos velut vagina condere ; and apion writing of the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and aelianus tells the story of another such boy , who riding a dolphin , did unadvisedly run his belly against the thorns , or prickles of his back-fin , whereof he died , and the dolphin after him , for grief . had i ever seen a dolphin , i could judge better ; or had i , at this time , either gesnerus , or rondeletius ; or could any where , so far from all libraries , that i can call libraries , but mine own , ( and that a sorrowful one too , at this time : a remnant of a library , rather than library ) come to the sight of either . i have the pictures of dolphins , in some books : but they do not satisfie me . i find in the books of a very learned man , which i have , out of rondeletius , that a dolphin hath no prickles in his back ; who thereupon doth infer , that therefore apion did impose , and might as well , in the whole story , as in that particular . but that is somewhat a hard judgment , by his favour . i believe rondeletius , that they have none , ordinarily . but as the camels of some countries , differ from the camels of others , by the number of their bunches , as pliny , and some others tell us ; and so many other creatures , of one climat , or country , or of different perchance , but of one kind , by some notable difference ; some have horns , some not , and the like : why may not we believe , as possible , at least , that there may be a kind of dolphins , more rare , and seldom seen , who have such prickles ? possible also , that those , ( that kind , i mean ) are the dolphins , most subject to this kind of love . not , that i would have any body to ground any truth , upon bare conjectures : but because i think such objections , against certain experience , to be of little validity . neither is apion the man , that we trust too : i know what the judgment of many ancients was of him . yet , though apion might make bold in his relations concerning aegypt , and other remoter places ; it is hard to believe , that apion , who was well known to tiberius , augustus his immediate successor , durst write a story of augustus his time , for a truth , ( whereof , if a truth indeed , many thousands must have been witnesses ) which was fabulous , and either invented by himself , or lightly believed by him , upon the report of some idle people . add , that augustus his time , was not a time of ignorance , such as have been seen before , and since him : but a time , c●m humana ingenia ad summam solertiam perdu●ta essent , as seneca , i think , doth some where speak , of those times : when humane wit , and ratiocination was come to its height , such a height , both for po●ts , and orators , and artists , i am sure , as hath not been known since . which is the credit of christianism , that it prevailed at such a time ; not as mahometism , in times and places of greatest darkness and ignorance , and is still maintained with the same , and the power of arms . what the ignorance , and want of good learning , that these times do threaten , may bring , god knows . however , though apion had never written concerning that dolphin , in augustus his time , divers others did , men of credit , whose books were extant in pliny's time : and had that dolphin never been , yet that other in pliny's time , so attested by him , and by his nephew , that other pliny ; a man of such learning , such authority , and dignity , as he was , ( yea and integrity , abundantly approved to christians , by that relation he made , of the christians of his time ) had been enough with me , with the consideration of all circumstances , which he doth relate at large , had been enough with me , i say , to make me believe it as certainly , as if i had seen it with mine eyes . no reason therefore , that any question should be made of the truth of a story so well attested , because of that one circumstance of the prickles , on dolphins backs , in case it be a mistake . which yet perhaps , if a mistake , may prove the mistake of rondeletius , and not of apion . for solinus , where he writes of dolphins , doth attest , that those prickles do not appear , but when they do , through anger , or some other extraordinary occasion , inhorrescere , and that at other times they are hid . but after all this , lipsius his caveat , who was no very superstitious man , it is well known , though being set upon it by others , he did write in defence of some superstitious miracles : ( an argument rather : but i will say no more , for the respect i bear to his memory ) his caveat , i say , will not do amiss ; who having told somewhat , very strange , of a mountebanks dog , ( i could say much more of mountebanks dogs , and horses , which i partly know to be true ) he adds , desino , & vereor ad genium eum , qui profecto potuit hic misceri : that is , but here i stop , ( or end ) as fearing that from dogs , i shall be forced to go ( or fly , for a reason ; that is ) to the devil : ( he did not mean an angel , i suppose ) who in this might have a hand , or , mix himself . it is sure enough , that as there be magical hares , whereof we have spoken in the first part : so magical dogs also , and other creatures , actuated by another soul or spirit , than their own , ( irrational , and sensitive only ) whereof none are able to judge rightly , but they that are well versed ( no light study ) in the contemplation , or experience of use and custom : as in our first part hath been declared . however , this caveat though not unseasonable upon such an occasion ; yet no man , i think , will have , or can have any just ground of suspition , that it doth concern us , in this case of dolphins , and their love to boys : which , as i conceive , must be referred to their nature , or natural disposition ; natalis comes his reasonings against it notwithstanding . but if we take genius , in a more general sense , for another kind of spirits , that are neither devils nor angels ; i cannot tell what to say to it . the same pliny , but now commended , hath a strange example , which we have mentioned in another place , our preface , to dr. dees's revelations , ( or illusions rather ) as i remember . as for their love to musick , i think it very probable , by those relations that are extant : but of that , we have no like certainty , as of their love to boys , and mankind in general . the same ( their love to musick ) is reported of divers other creatures besides , but i have no certainty . before we end this point , somewhat might be added , of that famous american fish , or monster , called monati ; one whereof , a young one was bred and brought up by one of their petty kings , in his court , and grew to a vast bigness : very kind , and serviceable he was , to all that craved his help , but to christians , or europaeans , ( whom , probably , he might distinguish by their voice , and habit , not by their faith ) of whom he had received an affront . this fish they write , hath carried at once upon his back , no less than ten men ; who in the mean time , sung and made merry , with all possible security . this perchance , in some mens judgment , may add somewhat of probability to arions case , and to those other relations , that have been mentioned upon it : which , in my judgment , needs no further confirmation . the history of this american fish ( mention , at least ) is in all that have written of the discoveries of those countries : peter martyr , i am sure , a very sufficient witness , were there no other . i thought i had done : but i have not ; i shall make some use of their relations concerning this fish , as not doubting at all of the truth ; to confirm somewhat in the relations of the ancients concerning dolphins , which hath occasioned some wonder , but more mistakes . they write that some dolphins did seem to rejoyce at the name simon . i believe it , because ordinarily then so called ; and when once used to the name , what wonder , when tame and frolick , if they seemed to know their name , and to rejoyce at it ? and the same thing we find attested of that american fish , we now speak of , which was brought up in the king's court. the common name of the fish , we said before , is , manati : but they had given to this , a proper name , matum : that is , in their language , noble or gener●us ▪ and the fish knew his name so well , that had any ( whose voice he knew , especially ) but called at the river side , matum , matum : he would presently hold up his head , and offer himself . but if any write , that dolphins generally , loved to be called by the name simon , more than by any other , as pliny doth intimate ; this is but to say , that there is somewhat in the sound of that word , that doth better please them , than any other ordinary sound : which is not impossible . the truth is , pliny doth seem to say much more , as if dolphins loved the name simon , because so agreeable to their nature : being called , simones , à simis naribus , that is , from their flat nose : such , both in latin and greek , being usually called , simones . this ridiculous conceit i find pliny charged with , by a very learned man , who therefore well objecteth ; sed quis credat , &c. but who can believe that fishes should understand , either greek or latin ? nay , they must be prety good grammarians too , to know the etymology of the name , that therefore called , simones , à simis naribus , from their flat noses . can any man believe , that pliny was so stupid , as to believe any such thing himself ; or so careless of his credit and reputation , as wilfully to expose himself to the scorn and derision of his readers ? yet this salmasius also doth pass over , as though pliny had really believed it . ita appellari gaudere quod simi sint , dicit . pliny's words , as ordinarily printed , are , dorsum iis repandum , rostrum simum . quâ de causa , nomen simonis omnes miro modo agnoscunt , maluntque ita appellari . it cannot be denied , that from those words , scarce any other sense can be made . but whether ever pliny did write so , a thing so horrible and so prodigious , that he that believes , may as well believe all aesops fables , to be true stories ; deserved , i think , before we charged him with it , to be taken into some consideration . for besides pliny , if pliny , i do not find any ancient , that doth write any such thing , but only that they delight in the name simon : and solinus , who ordinarily doth transcribe pliny , saith no such thing , but only this ; certum habent vocabulum ; quo accepto , vocantes sequntur : nam proprie , simones nominantur . and aelian who hath written a whole chapter , to prove that dolphins have some understanding , he hath no such thing . what then ? i am very confident , that what pliny wrote , was , or is ; dorsum iis repandum , rostrum simum , quâ de causa , nomen simonis : quod omnes miro modo agnoscunt , maluntque ita appellari . so , pliny saith no more , than what others say , and may very well , as before shewed , be very true . i never affected to be a critick : my profession found me work enough , and would yet , had i many more years to live , and had my health . if i affected any thing besides , it is , to understand nature , to which i ever had a great inclination . yet this i could shew , by hundreds of instances , that both divinity and philosophy ▪ and all kind of learning , hath suffered much , for want of true criticks . but , rara avis : that age must be a happy age , that produceth two or three , that truly deserve that name . the labour is great : but if there be not somewhat more of nature in it , than labour ; the more labour , the more danger . though cardan with me , be of no great authority , for reasons before expressed : yet he was a learned man , and i would do an enemy right , if he came in my way , as soon as to a friend . for in that case , he becomes my neighbour , and i bound by the laws of christianity , to look upon him , as a friend . the same learned man ( whom i did not name before , nor shall now ; but a very learned man , and my good friend , when he lived ) i thought he did pliny some wrong , because , if he had better considered of it , he might have found , that that sense , and therefore those words , could not be his , which he did ascribe unto him ; but unto cardan , he doth much more , adscribing that sense unto him , which his words will not bear . having said of pliny , that he believed dolphins understood humane language ; a prodigious opinion : fidem tamen habuit cardanus ; he addeth , yet cardan did believe it ; and then produceth a passage of his , out of his vii . de varietate , cap. . delphines simonis quodam consueto nomine gaudent , &c. it is a long passage , but not one word in the whole passage to that purpose , for which it is alledged . cardan doth give , or endeavour to give a reason , why dolphins , according to the tradition of ancients , delight in the name simon , more than any other . the first dolphins , or former dolphins , having been used to that name , saith he , and , ( through the force of use and custom ) delighted in it : that delight became hereditary to their posterity . this is the sum of cardans conjecture , or opinion ; if i understand , either latin or sense . and there may be more philosophy in this , than every man will be ready to believe , or understand . for i have thought sometimes , ( i thought i had some reasons for it ) that the very thoughts of parents , sometimes , are propagated to their posterity ; how much more delights , and passions , or strong affections ? if therefore any dolphin have been long used to the name simon , ( any other name , i think , would have done the same ) and taken pleasure in it ; i think it is very possible , that another dolphin , of his brood , ( and so others , after ) should naturally affect that name , more than any other . however , there 's nothing in cardan , in the whole passage alledged , of dolphins understanding humane language , either greek , or latin , or any other : or any thing tending to that purpose . so that i must needs say , that great wrong is done him , by that learned man ; who , though a very judicious man ; ( i will say so of him , though he hath in my judgment said more of cardan elsewhere , to his justification , than i think , if well weighed , can be made good ) yet he was too great a writer , to digest well every thing that he did write . by these instances , let the reader consider , how much it concerneth men , younger men especially , who really seek after truth , not to take things upon trust , without sound examination ; nor rashly to believe , or unbelieve , till they have good ground for either . i have now done with herodotus his arion . in the next place we shall take notice of three relations , in herodotus , which he thought himself bound , as he often professeth , by the law of an historian , to take notice of , though he did not believe them , as he doth expresly profess of some of them . we shall but mention them . the first is concerning some people in the north , which were reported to sleep part of the year , in caves . this herodotus doth protest against , as incredible : yet we know it is believed , at this day , by many , neither fools nor children , as very true ; whereof we have given an account in our first part. the second is of a people called neurii , who are reported once in the year , to turn into wolves : not into their shape , i believe , or but in part , at least ; but into their conditions and qualities , absolutely , and very literally . but herodotus , though affirmed by many with great asseverations , yea execration , or oaths ; he saith , did not believe it . but what shall we say to some of our time , both learned and grave , who write of it , and commend it unto us , for a truth ? so doth gasper peucerus , a learned physician , i am sure , whom we have spoken of in our first part : who describes the manner and the time : and a very learned man , once prebend of this church , ( who , though dead many years , yet lives in his learned son , one of the prebends of this church likewise ) in a book of his , inscribed vates ; seems to ascribe much faith to peucerus . delrio the jesuit , in his laborious disquisitiones magicae , writing of the same thing , doth absolutely determine it , that the devil cannot , really , change substances or forms ; to whom i willingly subscribe : but that he may so qualifie the bodies , even of men , as that they shall produce the same effects , as if they were wolves , or lions , or the like : and transform , or transfigure rather , the bodies into the shapes , or appearances of such brutes . and it is st. augustin's determination also , de civitate dei , lib. . cap. . delrio doth quote herodotus ; and with herodotus , cambden : et hodie ex vulgi opinione , quidam hiberniti , in altera parte hiberniae . the third relation of herodotus , is , of a certain people , whom he doth call acephali , that is , headless , because their heads and eyes are in their breasts , or upper parts of their breasts . i take no notice of the other reading in herodotus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because not acknowledged by divers ancient manuscripts ▪ though both pliny , and aulus gellius , and st. augustin , and some others , mention them also among the strange nations of the north. whether any such people or no , as these acephali , herodotus doth not affirm , nor deny ; but delivers it upon the report of the country , in the description of lybia . if i be not mistaken , munsterus in his cosmography , some where , ( for i have not the book , at this time ) doth deliver it for a truth . sir walter rawleigh , i am sure , in his reports concerning guiana , set out in latin , with notes , at norimberg , anno dom. . by levinus hulsius , with divers maps and brass-cuts ; doth deliver it for a truth . st. augustin also , doth mention such , as from others ; and from some publick pictures , very artificially carved , in carthage , when he lived there . and that such a child was born in misnia , in the year of our lord , . is recorded by fincelius , de miraculis nostri temporis ; though indeed i do not find in the picture , either nose or mouth , but eyes only . but that might be the over-sight of the painter , or carver , rather . in all these three particulars , till further confirmation , as i do my self , so should i advise others , that know no more than i do , to suspend their belief . though truly , i must acknowledge , this , no small inducement to yield assent , because such a belief , or tradition , hath been in so many ages ; where there is no ground of suspition , that they have taken it one from another , ( a strong objection against the phoenix , and some other miracles of antiquity ) as , for example , that they that believed , or carved the acephali , to be seen in saint augustine's time , had it from herodotus , who speaks of it so doubtfully ; nor they that made report to henry the third , king of france , before spoken of , concerning the sleepers , ever had it from the said herodotus , who doth protest against it , as incredible : or lastly , that they that perswaded peuceres of late , or st. augustin long before , that there were such transmutations of men into wolves , before spoken of , for a certain time , did ground it , at all upon herodotus his relation , or testimony ; or perchance ever so much as heard of the name : and as little , i believe , upon st. augustins . however , all this is not of force with me , to engage me to a belief upon grounds of reason , as i conceive . but to censure them that believe it , so they leave others , to the liberty of their own judgment ; i should not do that neither , because there is so much to be said , to make it not improbable . i had somewhat of oracles before , in the relation of which , herodotus may seem beyond measure curious , if not superstitious . some reason hath been given before , yet i will not take upon me to acquit him of all superstition : by which i understand , an excess of that worship , which was in use , where , and when he lived . but besides the religion , or superstition of the place ; he was also not little infected with the aegyptian superstition , as by many places doth appear . but what shall we think of those strange judgments , he doth very particularly record , against those , that attempted to rob the rich temple at delphi ; the chiefest seat of oracles then known ( to heathens ) in the world ? this indeed herodotus doth relate with more than ordinary confidence ; and it were strange , if he could be ignorant of the truth of so memorable a story , which was acted , ( if true ) if not when he was a man , yet when born , and of some years . i know not of any , that doth except against it , upon any historical , or chronological account : but against the probability of the story , in general , somewhat may be objected . would god do such miracles , to preserve a heathenish temple ; which he hath not done to preserve his own , at jerusalem ; as in the days of antiochus , &c. nor so many christian churches , that have been spoiled , and robbed from time to time , in several countries ? and when more ; or , more execrable profanation of holy things ; when very churches were turned into stables ; then in these late days , during the reign and rebellion of the fanaticks ! another man would add perchance , and presbyterians : but i would hope better things of them . they have declared against sacriledge very roundly , many of them : and if the same men , should not oppose profanation of holy things , being things of the same nature , as vigorously ; they would give men just occasion to believe , that what they have spoken , or done , against the other , was but for their own interest , or some other worldly end . but why then doth not god shew himself , at all times , as well as then , in herodotus his time , and many times since ? for it cannot be denied , but that every age will afford some dreadful examples , of horrible judgements against sacriledge and profanation of holy things : but that it is so always , or so visible ; especially , upon the actors themselves , we cannot say . but the greatest objection is , not so much , why not , always ; as , why such indignation , such judgments , for the temples , and holy things of idolaters ; of devils ; as st. paul doth call them ? i would not have any man too bold , and i dread it my self ; to call god to an account , of his judgments especially , which to men are most inscrutable . and i think , it is the greatest sacriledge that can be committed , for any man , who perchance would scorn , that a child , or a pesant , should aspire to penetrate into the reasons of his own counsels ; to presume , that he can understand , or should understand the reason of all god doth ; and not rather , when it is certain , that god hath done it , adore with humility , what god hath done . that such things hapned about the temple of delphis , as herodotus doth relate , though very strange ; ( so they seemed to herodotus himself ) besides other reasons , i am the more apt to believe , because as strange things ( miraculous , indeed ) did happen again about the same temple , and what did belong unto it , not long after ; when the galli , or gaules of those times , under the command of brenuus , did attempt to rob it ; which i know not any man , whom at this time i can call to mind , heathen or christian , that ever did question the truth of . yet i should hardly say , as i find some do , that god himself was the immediate author of those miracles : so i hope i may speak with st. augustin , and the schoolmen , though i know , that in some sense , god is the only author of true miracles . s●d quamvis execrandum idolum delphis coleretur , &c. but though it was an execrable idol , that was worshipped at delphi , yet being it was worshipped by the gaules for a god , no wonder , if , as sacrilegious wretches , they were chastised by the true god , with strange thunders , and other prodigious events , ( one was , the rending of a hill at the top , which rouled down upon divers of them , and oppressed them . see other particulars , in the late reverend archbishop's chronology , pag. . ) which did dash some of them , and drive the rest away , so that few of them ( the army consisted of divers hundred thousands , whereof not a third part escaped ) did escape the punishment , due to either attempted , or executed sacriledge . so a learned , and pious chronologer of our days . but , first i make a question , whether the god , or idol , worshipped at delphi , were really acknowledged by them ( the gaules i mean ) for a god. i rather believe , that they were a desperate kind of heathens , that scarce acknowledged any deity . aristotle writeth of them , ( and upon that account , will not allow them true fortitude , but brutish stupor only ) that they neither feared tempests nor earthquakes : and some body else , as i remember , that they were wont to brag , all they feared in the world , was , lest the sky should fall , and bruise their bodies . to which , that of the thraces , recorded by herodotus , for boldness , and contempt of all deity , is not unlike ; that when it lightned , or did thunder , they would cast arrows up , as it were , to heaven , to threaten god ; because , saith he , they would have no other god , but their own , or a god of their own making . now , that god should permit the devil , who can do much more , by his own power , given him by god , when god doth permit , than cause thunder and lightning , & strange tempests ; to use his power , to uphold his own kingdom , his principal aim , we doubt it not ; but withal , to confound ( gods intention ) the insolency of prophane wretches , and to maintain an opinion among men , ( the interest of a deity , in the opinion of ordinary men , being most concerned , in the vindication of sacriledge and profanation ) that there is a god ; this , i think , cannot be matter of much wonder , to any sober , intelligent man. but absolutely to say , that the true god , who in job's case , life excepted , left the devil to his own power ; did it , or was the immediate author of those miracles ; i do not hold so safe . it may further be objected , that even in those days , ( for why god now doth not , commonly , shew such examples , much may be said to it , upon grounds of reason , & probability ) but even , in those days , god did not punish sacriledge always , though committed with the greatest contempt , and insolency , that impiety , according to the religion of those days , and profanes , could possibly devise . so dionysius , the tyrant , the first of the two : who notwithstanding all his sacriledges , and impious scoffs , died wealthy , and potent , and upon his bed ; ( though reported otherwise by some , but i follow the best authors ) and left a flourishing kingdom ( if under a tyrant , it may be said of any kingdom ) to his son and heir . this objection is made by heathens , of those times , but answered by them , that it is not always the way of providence , or divine justice , to punish the offenders in their own persons , or presently : but that the vengeance lighted upon his son , who of a wealthy potent king , once guarded with a standing army of a hundred thousand foot souldiers , and ten thousand horse , besides too , ( some write , five hundred ) ships at sea ; became after many revolutions , a poor wretched school master ; yea , plain begger : the scorn and contempt of all men , even the most miserable , and so died : not to mention , what hapned to his wife , and two daughters , before he died , which no man can read , without horror . a good answer , from such . for , of another world , and of a day of judgment , the truest answer , no body could expect it from them . this wisdom , it seems , they learned from long and approved experience : except some of them had it immediately from the scriptures , which we know by many testimonies , were not altogether unknown unto them . and who knows , but those horrible sacriledges , and profanations lately committed , in london , especially ; where also the rebellion , by tumults , and seditious sermons , first began ; may not , through gods just judgment , have contributed much , to this late dreadful , and , in some respects , miraculous fire ? but , this of sacriledge , by the way only , to give some light to herodotus his passage , in point of credulity and incredulity , which is our business . for though it might be a seasonable subject , otherwise , yet it is a subject , that hath very lately , so learnedly and so solidly been handled , by a very learned pious man ; that to meddle with it otherwise , than upon such an occasion ; i should think i did , ( as the proverb goes ) falcem , in alienam messem injicere . herodotvs has some strange relations of one or two notable thieves , which may deserve to be taken into consideration . for thieves and robbers are men , and as men they may do actions , which deserve , if not commendation , yet admiration , and so objects of credulity and incredulity . another use may be made , the better to escape them , or discover them , which sometimes , is hard to do , either to find them or master them . witness that noble claudius , who did so affront ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , history stiles it , a most incredible thin● ) severus , the roman emperor , ( both for valour and wisdom , inferior unto none , dio saith ) that even then when greatest care was taken , for his apprehension , durst nevertheless , offer himself to the emperor , kiss his hands , talk with him , and then give him the slip , and after this , keep out of his hands and reach , in despight of all means , that the emperor , or those he employed , could use , or devise . and another in the same severus his reign , named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( for he had two names ) of whom some particular acts are related , how he came to rome himself , delivered some of his followers , when already condemned , ( as the manner was ) to be cast unto wild beasts : how he accosted the captain , or centurion , that was sent against him ; took him by craft , judged him , shaved his beard , and sent him back with an errand , which i shall forbear . generally it was said of him , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which , i think , i may english more plainly , and not lose much of the emphasis ; that , when he was seen , he could not be ●●und ; when he was found , he could not be taken ; when he was taken , he could not be held . but yet he was taken , ●t last , not by force or policy of men , but by the treachery of a concubine ; the less to be pitied , that being so wise and wary otherwise , he would trust himself to such creatures . some years before the happy ( which made us all happy ) restoration of our gracious sovereign , ( whom god preserve ) in a book-sellers shop ; i remember i lighted upon a book , in two volumes , intituled , l' histoire des larrons , &c. that is , the history of thieves , in france , from what time , i know not . i am sorry i did not buy it : it may be , i was not so well furnished : which at that time , when forced to sell a great part of my books , could be no discredit . i look upon it , as a very useful subject , the better to understand the world ; and if the same were done of the thieves of england , so it were done with judgment and fidelity , which from an ordinary hand can hardly be expected , i think it would be well worth the labour . here it may be observed , that there always hath been a kind of men in the world , who naturally , as i may say , are fitted with a marvellous kind of audacity , to attempt strange things ; and by a strange constellation , or fatality , are attended with luck , and success ; for a long time , at least , in their boldest attempts , beyond all imagination . the greeks have many names for such kinds of men , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the like ; some of which have an intimation of somewhat above men ; and if we should say , beyond what is supernatural , ordinarily known ; there is a more natural kind of possession , not so known ; it may be there were no great error in it . when i lived ( some years before our restoration ) with sir john cotton , grandchild to famous sir robert , ( where , besides that inestimable library , known far and near ; his noble and learned company , was a daily comfort ) i remember well : i could tell the day and the year , but i forbear : that , as we were together by the fire , not long before dinner ; a well spoken gentleman , and though not a professed scholar , yet well acquainted with good learning ; came to him , and made relation of what had passed at westminster-hall , that day , in the cause of a lady , between her , and her husband ; how , among the witnesses , that were to depose for the lady , exception was taken against one ; in the prosecution of which business , such things were there publickly , without any reply , declared against him , that he had done in england , in france , and elsewhere ; as in all my reading i could scarce paralel , either for the quality of the things , or for the success , and confidence of the person , that he , that had done such things , durst shew himself , in a publick court. but to return to herodotus his relations ; the first of them ( in his second book ) doth consist of many parts . the first and second part , the contriving of a stone in the building , that might be taken away at their pleasure , that knew the secret , whereby they might have an entrance into a treasury-house : and the craft , and courage of the son , after his fathers death , ( the author of the contrivance ) when he was fallen into the trap , without any hopes of getting out ; to advise his brother , and fellow-thief , to cut off his head , lest he might be known by it ; so far , is credible enough . the third part also not altogether incredible ; by such a device , divers towns , some within our memory , have been taken . but for the fourth , of the prostitution of the kings daughter , and the manner , how she was eluded ; hath too much of improbability , and somewhat of impossibility , to be believed true , as herodotus well judged ; which is more than i can say of the fifth , and last ; it being very possible , in those times , and in that place , when , and where , so many brute beasts were worshipped for the benefit they afforded unto men ; very possible , i say , that the king should apprehend somewhat of a deity in that man , that could effect such strange things : his very curiosity , to find the truth of what he so much admired , might provoke him to do such a thing , more probably , than that the incomprehensibleness of the euripus , should be the cause of aristotle his death , or the unsolubleness of the fisher-mens riddle , should of homers . another relation he hath in the same book , of much affinity , concerning thieves , who by long and tedious digging under ground , did rob another kings treasury , which we may wonder at , that any should be so confident , or so resolute , to attempt such a thing , in so much improbability ( for it was a long way , that they were to dig ) of success ; but have no reason , otherwise , as set out and explained by herodotus , to think it incredible . this digging under ground , puts me in mind of the gunpowder-plot , such a plot , as for the horror and immanity of it , i know not whether any history can paralel . but this hath been sufficiently set out by others , both papists and protestants . i have somewhat to say of it , which to me seems as horrible almost , as the plot it self ; what it may do unto others , i know not . i was once in the time of the rebellion , at the table of one , that was very great then , but must not now be named . there was at the table more than one or two , whether priests , or ministers , rightly ordained , i cannot tell : ( for , even of them , some , though not many , did basely temporize ) but by their habit , and some other circumstances , of that sort of people , that were preachers , in those days . how it came to be talked of , i know not ; but talked of it was , i am sure , and confidently affirmed , that there never was any such thing really , as the gunpowder plot , but that it was a plot of king james his contriving , to endear himself unto the people . i do not remember that my patience was ever more put to it , though i never came into such company , ( which was not often , nor without great necessity ) but well armed with patience . i did not think such bedlam talk was to be answered with words . but wanting power , indignation made me reply so much ; it was strange we should doubt of it , at home , when papists , yea jesuists abroad , had acknowledged it . yet i deny not , but i have heard more than once , that king james knew of the plot long before it was publickly discovered ; which if true , doth take away nothing of the horror and wickedness of it ; or of our obligation to god almighty , for disappointing it , sooner or later . but even so much , is more than i can find ground for , from any printed relation , or more private information , ( to me considerable ) to believe . but such was the antipathy of those men , to monarchical government , and their succesful rebellion for many years , had so besotted them with a conceit of being the only favourets of heaven , that by their good will , no man , no people , must be believed to have , or to have had any share , or portion of gods mercies , or good providence , ( which did so eminently appear in that deliverance ) but such , as were , or had been of their own crew . how well such men are like to use that liberty , which they sue for , when they have it ; i submit to their judgment , or judgments , to whom it doth more properly belong . our last subject , before this short digression , was of thieves , occasioned by herodotus his relations ; who hath had the name among historians , generally , to be the relator of incredible things . the subject , it may be , as either too vulgar or too vile , some may think not so worth the consideration . though i be of another opinion , my self ; yet that consideration hath made me the shorter upon it . i shall now the more willingly pass to the consideration of somewhat , that may deserve , i am sure , the attention of the most serious , if they be not too much of the humour of the times , that is , profest atheists ; or , which is worse , such , as would seem to acknowledge a deity , but as epicurus did , that they may not want a subject to scoff , and to blaspheam . herodotus in his second book , where he treats of matters belonging unto aegypt , of one of the kings of aegypt , sethon by name , he hath this relation : first , that the king was a priest ; so religious , and so confident in his god , or of his god , whom he served , that he made no reckoning at all of the souldiers , and captains , whom his predecessors had set up , and allowed them liberal maintenance ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as not at all fearing , that he should ever need them . but , how contrary to his expectation , senacherib , king of arabia , and assyria , comes with a great army to invade his kingdom ; and he , forsaken by the military men of his country , had recourse unto his god ; before whose statue ( prostrate , you may be sure ) he did weep , and lament , and expostulate with his god , what things ( without his help ) he was like to suffer . that thereupon , his god appeared unto him in a dream ; bid him not fear to encounter his enemy , he would provide him assistants . in confidence whereof , that sethon , without any souldiers , accompanied only with tradesmen , and artisans , and court-men , or lawyers ; did go out to meet the enemy , and came in sight of them the first day , before it was night . who certainly ( though not expressed by herodotus ) could not but anticipate in his thoughts with joy , the success , and the fruits of an easie victory . but that very night , saith the historian , an host of field mice , did knaw their bows and bucklers , ( their strings , i suppose ) and quivers , ( or arrows in their quivers ) so that in the morning finding themselves destitute of arms ; having lost many , the rest run away . so far herodotus : i think no man that hath read , in the scriptures , both in the book of kings , and in the prophet esay , the history of ezekias , that pious king , not of aegypt , but of the jews ; who being invaded by the same senacherib , intended by herodotus ▪ and hierusalem the royal city , hardly besieged ; being in great distress , and in no capacity to make resistance ; did both by himself in person , and by the prophet esay , with many tears and lamentations , address himself to god , in his house , ( herodotus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and there spread the threatning letter , before the lord : upon which god , in a dream , or vision , ( though not expressed ) having appeared to his prophet , sent him a gracious answer , of many words , but to this effect , that he should not fear ; senacherib should do him no hurt : and that very night , not mice , but the angel of the lord , smote in the camp of the assyrians , an hundred fourscore and five thousand : no man , i say , that hath read all this in the scripture , but at first hearing , will take notice of the affinity , and somewhat wonder at it . but if he observe more particularly ; first , senacherib , king of assyria ; the same in herodotus , and the scripture , invading : a king and priest , in herodotus ; a king and prophet , in the scripture : the king , in herodotus , so confident in his god , that he thought he should need no souldiers : ezekias , in the scripture , upbraided of his confidence , by the enemy : let not thy god , in whom thou trustest , &c. and publickly declaring it himself , chron. . , . their lamentation , and their application , each to his proper god , almost the same . the true god in the scripture , and the supposed god in herodotus , their answers , in effect , the same . the event , for the time , the night , the same , and for the main , a miraculous victory , in effect the same . and i must add , that for the time , in point of chronology , what the scripture doth record of ezekiah , king of judah ; and herodotus , of sethon , king of aegypt , is supposed by all chronologers , and historians whom i have seen , to have hapned about one time : i would ask ; can any man , that hath any knowledge of the heathenish ancient story , and hath observed how usual it is with them , ( as in stories that come by obscure tradition , it must needs ) to detort , and adulterate , and misapply scripture stories ; make any question , but that what herodotus , by tradition from the aegyptians , doth relate of sethon ▪ king of aegypt , is nothing else , but what the scripture doth record of ezekiah , in that particular , of senacheribs invasion , and the event of it ? yet i must confess , and at the same time profess my wonder , that neither josephus of old , who takes notice of herodotus his relation , where he hath the bibles , concerning ezekiah : nor any of our late chronologers , not josephus scaliger , calvisius , helvicus , capellus , torniellus , &c. nor the late learned archbishop , in his chronology ; nor hugo grotius , upon the place , take notice of it , as derived from the bible . yet vignier , by many accounted the very best and most accurate of late chronologers , hath some intimation to that purpose , that it is possible the aegyptians might have the first ground of their story out of the scripture-story : and that is all , which to me seemeth not possible only , but certain . but indeed sir walter rawleigh , who i hope stands not in need of mine or any mans testimony , in england ; hath gone much further , and seems absolutely to determine it , as i do . and it is very remarkable , that this story of ezekiah's miraculous deliverance , is no less than three times related at large , in the scripture : ( the second of kings . . isaiah . chron. . ) so careful was the author of it , that the memory of it might be propagated to posterity . and why should we not make much of this confirmation of it , from the ancientest of prophane historians ? especially when some christians have made bold , as torniellus doth tell us , if not to deny it , yet to speak of it very doubtfully ? now against herodotus , if it should be objected by any , that he is a fabulous writer ; though somewhat hath already , and much more may be said , to vindicate his credit ; yet in this particular , their needs no answer at all . for it is confirmation enough , that in those days , when the thing hapned , and for a long time after , the miracle was acknowledged , and the fame of it abroad , though mistaken , and misrelated in some particulars . herodotvs doth add , that to his days , sethon his statue was to be seen in the temple of vulcan , holding a mouse in his hand . which mouse might be an ancient hieroglyphick , such as are to be seen in that famous tabula isiaca , or aegyptiaca , which i once had in an entire piece ; but is now , i hope , to be seen in the publick library of the university of oxford : exhibited in parcels by pignorius , with explications . in that table , strange figures of men , and monsters , are exhibited , holding all somewhat in their hands ; birds , flowers , cups , and i know not what ; all which , to unriddle certainly , ( for wild conjectures and phansies , may be had ) would require a better oedipus , than any later ages have afforded . and it is very probable , which by the late reverend and learned archbishop of armagh , is hinted , that those ▪ aegyptians , who informed herodotus , as some before had them ; took the opportunity of that hieroglyphick , the better to countenance their story of that miraculous , if true , deliverance afforded to their king , by mice ; because of a tradition current in many places , in those days , that mice had done some such thing , some where : mentioned by aristotle , in his rhetoricks , and by divers others , since him . whence also they write , that apollo ( the deliverer ) by sending those mice , came to be called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in some country , did signifie a mouse . another reason also , besides this , why mice were sacred in some countries , is given by aelian , in his twelfth book , de animalibus . were there no other considerable story , ( there be many more , and some , that have reference to the scripture ) in herodotus , but this ; yet this one would make me to prize the book not a little : which hath made me the more willing to take notice of it . and so , of a fable , an incredible thing ; as , of a king of aegypt , if not altogether incredible , yet not very probable ; we have brought it to a credible , nay certain , and sacred story . i shall now proceed to the consideration of those great works of men , which were to be seen in herodotus his time , and are very particularly described by him : which subject , the great work of those ancient times , in general ; i have observed to ordinary men , who know little more , than the things of this age ; or have looked into former times , but perfunctorily , is a principal object of incredulity . i remember i had a speech of seneca in my first part , homine imperito , &c. i might english it with little alteration : that man is a silly man , that knows no more , than the things of his own days , or age . however , they that are well acquainted with the state and stories , past or present , of china or america , will not , perchance , have much occasion to wonder much , at any thing in the roman or persian story , or any other , of former times : out of which nevertheless , i make no question , but we shall produce such things , which many , when they see the evidences , though they will not know how , or will be ashamed to oppose ; yet will hardly be brought to believe . so much is the world changed , in these parts at least , best known to us , from what it hath been , in former times . i remember , when i was a young student in oxford , i know not by whose recommendation , it may be , my own father's ; for he had a great opinion of it , and publickly professed it : but so it is , that i was very busie upon apuleius his apology , for himself : a serious apology indeed : for it was for his life , being accused of magick , before the governor of the place , and answered for himself in person . happy therein : for i think scarce any , then living , for eloquence , ( wherein he is much unlike himself in all his other writings ) wit , and all manner of learning , could have performed it as he did ; so that he got off , more for his excellent parts , than for his innocency , in that particular . but whilest i was upon that book , both with delight and admiration ; i met with one passage amongst the rest , which i did much stick at . about the end , where he doth endeavour to clear himself of that , which among other particulars was laid to his charge , that he had bewitched a rich woman , to get her love , and by her love and marriage , her means ; among other things that he doth answer for himself , one is , that though her wealth was great , ( for a private woman , of no power , or dignity ) yet the dowry agreed upon , was but small ; very small : and secondly , that wealth was not the thing he looked after , in marrying her , he doth argue , because soon after , he perswaded her to make over a considerable part of her estate , to her sons : among other particulars , part of her family , that is , ( as the word is usually taken in the civil law ) part of her slaves and servants . now the number that she parted with , there expressed , is , four hundred : and i could not but think in reason , that she would keep one half at least , to her self . so that upon that account , this woman , rich indeed , and so accounted ; yet a private woman , & such a one , as apuleius doth maintain , that had no reason , being somewhat in years , to despise him , a young man , neither for his person , nor estate , nor endowments of mind , despicable : this woman , i say , must be mistress of no less than seven , or eight hundred servants . this , then , to me seemed strange and almost incredible . but afterwards , when better acquainted with the state of the world , at that time , and for many ages before ; i thought nothing of it . the truth is , some thousands of servants and slaves , in the estate of a wealthy roman , was no very extraordinary thing . but then we must add , the multitude of servants , or slaves , was that , which made many rich , in those days ; which they that do not understand , wonder many times , where there is no cause . but to hear of thousands kept meerly for attendance , and that by private men too , roman citizens , and the like , this may seem more strange and incredible ; and yet so well attested , both by writers of several ages , and by so many evincing circumstances , that how rationally to doubt it , i know not . i shall content my self with athaeneus his testimony , in his sixth book of his deipnosophists , where with his collocutors , having spoken of the multitude of servants , that were kept by the ancients , and what use they made of them ; he makes one of them to reply : good friend , massurius , you cannot but know very well , that the romans , most of them , were wont to keep very many servants ; many , to the number of ten thousand , some others of twenty thousand , and more ; and these , not as that rich nicias , the grecian , for their labour , and their own profit , but for the most part , for their attendance , in the publick . to this , pregnant passages of seneca , and ammianus marcellinus , and some others might be added , which i shall forbear , because done by others . besides , pil●nerius , a learned italian , hath written a book of this argument , de servis , from whom it is likely the reader may receive what satisfaction he will desire . it might be well worth the enquiry perchance , of men that are 〈◊〉 men and politicians ▪ how it comes to pass , that in former times , a very small portion of land , for wealth , power ▪ and all manner of magnificence , yea and martial exploits ; hath been more considerable , than whole kingdoms are now , or have been these many years . sicily , for example , but a small island , in comparison of england . it may be a rich soil , to this day : i believe it is . but to keep it self , and to afford those supplies of corn to other countries , to rome especially , ( wherein those days , the greatness of the city , and populousness considered , more corn was spent in one day , than is now , in three or four cities , the biggest of europe , take them together : i might have said , five or six , i believe , and not exceed ) to be reputed the granary of such a city ; ( one of sicilie's titles , in those days ) i believe is far above the present estate , or ability of it . dionysius the father , spoken of before , who was king of but one part of it , kept a standing army of . foot , and . horse , besides a very considerable navy . hieron king of syracuse , the second of that name , who lived when anniball invaded italy , maintained a grandeur beyond all imagination . all towns of greece , did ring of his bounty and munificence . he did assist the romans , and supply , if not uphold them , in all their wants , plentifully : assisted others , even the carthaginians , in their great need , though rather enemies otherwise , than confederates . there were in that little island , in pliny's time , above seventy considerable towns and cities : but whether more or fewer , for the number , there were two , i am sure , syracuse , which consisted of four cities , built at several times ; set out by tully and some others , eye witnesses , as the mirror of cities , ( of greece especially , so well stored at that time ) for all manner of sumptuousness and magnificence : and agrigentum , when in its flower , not inferior to it ; which is recorded to have had eight hundred thousand inhabitants , at one time ; either of those , i believe , far above the present estate of sicily . we might observe the same of divers other places . but i shall not take upon me now , to enquire into the reasons . but certain it is , that they that judge of all things , reported of former times , by what they know , or have heard , since the world , though always the same , in effect , yet , in many things , that refer to men , and their actions and fashions , and the civil government of countries and cities ; hath put on a new face , much different from what it had in most places ; they that do , certainly , must needs stick at many things , as fabulous , and incredible ▪ which others think they have reason to believe , as certainly , as what they read in best historians of this , or the former age ; and which are generally believed , and pass every where , without any contradiction . not that i think we are bound , in reason , to believe whatsoever is written of ancient times , though by some approved authors and historians . there is no question , but they were men , as we are : favour , and hatred , and proper interest , might sway them too : subject to the same vanity , to magnifie their relations ; their habitation , and country : what the graecians call properly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( a worse vanity ) so often observed by tacitus ; that is , a desire , or pleasure to tell strange things , might possess them ; and whatever else men are now subject unto , they might also . but when men of good judgment and capacity write of things , which , if not eye-witnesses of , yet might very well be known unto them : where , not one alone , but two or three , of several countries , of whom there is no ground of reason to believe , that they blindly followed one another ; not engaged , so far as can be found , or discerned , by favour or otherwise , purposely to disguise the truth ; write and attest the same thing : when those things that are written , examined by other circumstances , and particularities , of that age , or country , whereof they write , are found to agree well , and to become probable enough ; though , of themselves , or of another age , or country , not so probable , or perchance incredible : add unto all this , though , all not to be expected always , yet found sometimes ; if the authors lived in an age , which afforded many sober and intelligent men ; when good learning , and noblest arts , did flourish , which of many greek and roman historians we know to be true : in such a case , where all or most of these do concur ; i shall assoon believe those things , that are written by such , though one , or more thousand of years have passed since , as those things that are written by the most approved author or historian of this , or the former age . who would or could believe , that is not very well acquainted with the state of the world , in general ; and of the romans particularly , that a citizen of rome , in some office perchance , and in order to a greater ; but a citizen of rome , in publick sports and sights , to last some days perchance , or some weeks , at most ; should spend as much , as some great king of our time , his revenues may come to , in a whole year ? and proportionably , either the same man , or some other , in buildings , in apparel , in feastings , or the like : which things singly related , no wonder , if they be not believed , they do so far exceed modern examples and abilities . yet somewhat in that kind was seen in the days of henry the eighth , ( whose story is full of glory and magnificence , till he had taken the greatest part of the churches goods into his hands ) when five hundred carpenters , as i remember , for i have not the history by me , & as many painters , & i know not how many other workmen , are recorded to have been employed , to build a tent or tabernacle , where he was to entertain the king of france , not many days , if more than one . the king of france , his pavilion , all velvet , might be as costly perchance , as to the substance ; but that the materials might better be preserved for other uses afterwards ; whereas the vast cost upon gilding and painting upon bare boards , could be of no further use , as i conceive . i desire the reader not altogether to trust my relation , in this ; for i trust my memory , which in so many years , since i read that history , may deceive me . but what shall we say , to the temporary theatre of mar. scaurus the roman , who was but aedilis , none of the greatest offices in rome , but indeed greatly allyed ; of which pliny , who was well acquainted with the world ; his judgment is , that it was the costliest , and most magnificent piece of work , that the world ( upon record ) ever saw ? his description is but short , let the reader judge . neither is it possible he could mistake , i would not say in the valuation ; but , in the description of a thing , so fresh , so notoriously known , whereof the relicks , though they use to continue but for a while , did long remain . but yet i must confess , the next man curio , who though upon another occasion , had an ambition to do some great work , for which he might be admired , though not in matter of cost , ( for he was not of that ability ) yet in his main end , to cause admiration , did in my opinion go beyond him . he made two great scaffolds or theaters , with convenient seats , which hung in the air , as it were , having no foundation in the ground , but two single pins , or hinges , upon which , when they had taken their lading , ( which i cannot conceive could be less , than some hundred thousands of people : vniversus pop. romanus ; pliny saith ; which must be understood very favourably , if but of one , or two hundred thousand men ) as either they closed , or continued apart , they were to turn into several forms , or shapes , either as two distinct theaters , or , one perfect amphitheater . as two distinct theaters , in the forenoon : inter sese aversa : back to back : so , that what was done in one theater , could be heard or seen by them of the other : different stage-plays being exhibited in each of them . but in the afternoon , ( so i understand pliny's , postremo , and , novissimo jam die : except we should understand it of many days ; and that he speaks this , of the last day , which is not so probable ) turning about , ( circumacta , cornibus inter se coeuntibus ) and closing , they made a perfect amphitheater , wherein , or upon which , fencing-games ( gladiatores ) were exhibited ; in common , now , to those , who before had been distinct , or divided spectators , of different plays and actors . this whole wooden frame , or structure , though it touched no ground , which was the wonder of it ; yet could not , i believe , inclose , or cover , less than a hundred , or six-score acres of ground . a man would think , this could not be done , without some cost : and pliny saith directly , that curio was no very rich man ; ( non opibus insignis : his wealth consisted most , in plundered and confiscated goods ) that is , for a roman citizen of those times : but however , not without cost , i believe ; but in comparison of scaurus his charge , before ; or that of agrippas ( but not all , in such trifles , and gambols ) after mentioned : not great , we may say with pliny ; who could , and doth give an exact account . and how many thousand carpenters , do we think , were employed about this work ? but was not he a brave ingeneer , that undertook such a piece of work , and acquitted himself so well , that no man in all this winding and turning , by the miscarrying of any board , plank , or pin , had any hurt ? pliny , who is very elegant and witty , upon this subject , doth profess , he did not know whom to admire more , the confidence of the projectors , or undertakers , ( curio and his prime carpenter , or architect ) or the madness of the people , who durst trust their lives to such a loose , groundless , and versatile a device . but , a rare sight , ( saith he ) to see that people , who were the governors of the whole earth ; whom so many nations and kingdoms served , and obeyed , to hang upon two pins , and to turn about ( like a weather-cock ; but pliny doth not say so ; i know not whether there were any , in his time ) upon a pageant . pliny in the same place hath divers other things to the same purpose , which it may be some may more wonder at , than what i have mentioned : besides what the same author hath elsewhere of the same argument . but they that desire more full satisfaction in this point of excess , in general , to save themselves the labour , of searching into ancient authors ; they may , if they please , read lipsius , de magnitudine romana : or meursius , de luxu romano : not to name others . i come now to herodotus again , to me , as considerable an author , as any i know of all the ancients . the first great work i shall take notice of , is the tower that stood , as he describes it , in the midst of belus his temple , the cirumference of which tower , being square , was just eight stadia , that is , a mile . the height cannot be perfectly known by herodotus his description , but only this , that it consisted of eight several stages . st. jerome certainly , was much abused by them , pretended eye-witnesses , who reported it , four miles in height . this tower stood entire , in herodotus his time , and he speaks of it with as much confidence , as if he had seen it , or rather indeed , as if he had travelled so far , of purpose to see it . best historians follow the description both of the city babylon , and of the temple and tower , which is made by herodotus . but , which is more , very learned men do take this tower described by herodotus , to be the tower of babel , mentioned in the scripture . so pererius , i am sure , that learned and judicious jesuit , and so very lately , samuel bochartus , sufficiently known ( though , to me once known very familiarly ) without my recommendation . he is very large upon it , and doth very accurately consider the words of scripture , that might be objected . but i for my part , though i favour herodotus , and honour the worth of them i have named ; yet i must profess , i see not ground enough to move me , to be of their opinion . why was their language confounded , but to confound that they were about , the building of a tower and city ? and the scripture saith plainly , they left off to build the city : and is it likely , they were suffered to finish the tower , the more daring and defying work of the two : and not more likely , that in the city , the tower also , which it is not likely they would begin with , as less useful or necessary , must be understood ? some may , with pererius , suppose , that what was extant of it in herodotus his days , was but part of what was intended , by the first builders . but then a man would think , had they laid a foundation for such a height , and the work left imperfect ; herodotus , or some after him , had taken some notice of it : whereas the account we have of the height , then extant , and to be seen , is rather incredible , than gives any ground of suspition , of any imperfection . i should rather think , that the foundation being laid , when the work began to rise , and to make some shew , it was interrupted , and in after ages ( not many ages after i believe ) brought to that perfection , in which it was to be seen in herodotus his days . yet again , i must confess , that if the platform of the top of this tower was so large , as to contain a large temple , or chappel ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are herodotus his words , which may signifie either ) it may be not unlikely , that some further or higher structure was intended , ( if not this very temple , or chappel ) from the beginning , if the builders had not been interrupted . so that in the conclusion , i think there may be as much said for it , as against it , that this tower of herodotus , was the very tower of the scripture . should any man object , the long continuance of it , fourteen hundred years , as pererius doth cast it , from the first erection ; a long time , for so high a structure ; it will be answered , that the pyramids of aegypt ( as great , or greater a miracle , in my judgment , all things considered , than this tower was ) have already stood twice as long , and are yet in case , according to the best account we have of them , to stand some thousand years , if the world last so long . and by the way , let us take notice that the account herodotus , full two thousand years ago , hath given of these pyramids , is yet most followed by them , in our days , that have had the curiosity to view them ; and the skill withal , as able mathematicians , and geographers , to examine every circumstance of his description , with accurateness . we may therefore the better believe him , in the account he gives of other great works , extant in his days , which himself , not trusting the relation of others , had the curiosity to view , that he might satisfie himself , and posterity the better . as first , his account of that miraculous labyrinth , which , he saith himself , though he judged the pyramids , when he first saw them , far to exceed whatever was most admired in greece , as the temples of ephesus , of samus , or the like : yet the labyrinth , he thought , went beyond even the pyramids . that labyrinth , where he saw twelve great halls , with a multitude of pillars , and stone roofs . a thousand five hundred rooms above ground , he saw ; and as many , he was told , and believed , under ground , answerable to the others : but those he was not admitted to see , as repositories for the body of the kings , the founders of the labyrinth ; and some sacred , or consecrated crocodiles . out of the rooms , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) he passed into ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) chambers , out of chambers into ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) closets , and so into other halls : so that he was ravished , he professeth , with the sight , above measure . the walls that inclosed the labyrinth , were engraven with many figures ; and at the end of the labyrinth a pyramis , adorned with variety of animals . truly , i make no question , but there was enough , really , to be seen , to ravish him , or any man , that had seen it . yet we must remember , that he was in a labyrinth , and might easily lose himself in his reckoning : besides , that his very admiration and astonishment , might make him less able to observe so diligently , as otherwise he might have done . and that his leaders and informers , the aegyptian priests , who knew the certainty , might of purpose , to make their miracle more miraculous , ( as they did in then years , and some other things ) add somewhat , is very possible . this may be thought , and not improbable : yet we may not conclude from bare probability , that so it is certainly . now to say , that after this labyrinth , he saw the lake , called the lake of marios , which he yet admired more , than all he had seen before , as himself doth profess , to some may sound like a fable : it doth not so to me : who am very confident , that the description he makes of it , is very exact , according to the truth of what he saw , with his own eyes . the same , i may say , of all those other strange things , which either of babylon , or any other place , are recorded by herodotus , as certain and true ; all , or most , attested by some others , and by later chronologers , not questioned ; though to many , who by what they now see , or is to be seen , judge only , i doubt incredible . but i may forget my self , and whilest i tell of strange things , that were once , pass by the miracles of our time , that are now , to be seen . such is coenobium b. laurencii , or , st. laurence his hospital , in spain , according to bertius , a learned geographer , his description , and testimony . truly , i should think so of it , by his description . and for his testimony , the words are very significant , and express ; opus istud praestantissimis nobilissimsque operibus , quae vel extant usquam , vel unquam fuerunt , adnumeratur , ab iis , qui cum judicio spectare nova , iisque vetera conferre queunt . this is more than i have heard of it , by any travellor ; yet not more , than may very well be true . for it is a true observation of pliny , both of great wits , & of great works : alia , esse clariora ; alia , majora . if there be any other such great work of our times , which i do not mention , it is not , because i dote upon antiquity , but because i know it not ; not my partiality , but my ignorance . neither am i of that opinion , that all great , or costly works , deserve truly to be admired , but such only , as are as profitable , ( publickly ) as they are great : or such at least , as for their beauty and magnificence , are so ravishing , that they teach us withal , less to admire ordinary petty sights , and objects , which vulgar souls are so taken with . if aristotle may be heard , ( i hope he will , when men return to sobriety ) that is truest magnificence , and deserving highest commendation , which is bestowed upon the gods , as in the erection of magnificent temples , and the like : not because they need it ; but the better to set out their majesty , unto men : and next unto this , that magnificence , which is beneficial unto the people . so he . not to mention the temple , consisting of one stone , the roof excepted , which herodotus doth tell us of , not without some admiration of it : he tells us of a large and miraculous edifice , hewn out of a rock , consisting of one simple stone ; which to transfer from elephantina , the native place of it ; to sai , where amasis , king of aegypt , did appoint it to be placed , for a rare sight ; two thousand expert mariners were employed , for the space of three years . herodotus , i confess doth tell us of it , as much admiring : which i profess , of all great works i have read of , i least admire ; except it were at his prodigious vanity and prodigality , who would bestow so much money , upon so idle a work . as if a man abounding with wealth , would be at the charge of removing ( if it can be done ) some great rock , such a rock as hooky-rock in sommersetshire is , consisting of many concamerations ; wherein , when i was there , i observed some things , which i thought , and still think , might deserve consideration , as well as many things , which make much more noise : such a rock , i say , to remove it , from whence it stands , to some place , many miles distant . but i said , if it can be done . archimedes , i believe , or he that undertook to cut the great mountain athos , into the form of a man , which should have born in one hand a city of . inhabitants ; and in the other , a river , emptying it self into the sea , if alexander would have set him on work ; would have undertaken it , and for ought i know , brought it to pass , if any man would , or could be at the cost . but to what end i pray ? only to shew unto the world , that he can cast away so much money upon nothing , and yet continue rich : which i shall sooner believe , than either wise , or truly magnificent . it is time that i should have done with herodotus . yet to end in somewhat that may be more pleasing , or more considerable , at least , than this last of the great stone ; he hath one story , that i neither know how to deny , being a story of his own time , or little before , and which i do not find contradicted by any other ; nor yet very well how to believe . it is concerning pythias , the lydian ; neither king nor prince , nor any thing else of either power or authority , that i can find ; but only a very rich private man. what authority he had , was over his slaves and servants , which indeed must be very many ? is it credible , as is reported of him by herodotus , that he could be so rich , as to entertain xerxes , as he passed by , to invade greece , and all his army ? in saying , all his army , therein consists the incredibility of the thing ; the number of which army , according to the most contracted account that we have of it , is almost incredible . though herodotus say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and xerxes seem to acknowledge as much ; yet i would not be so precise , as to press the words rigorously . we will first abate his sea-forces , many hundred thousands : and of the land-forces , that marched with him , we may abate many thousands , and still leave him divers hundred thousands : four or five , at the least . these , so many , pythias did entertain , at his own charge , how many days i know not , because it is not expressed : but i believe , more than one . besides this , he did offer , the story tells us , to xerxes , in ready money , as a voluntary contribution towards the charges of his army , in gold and silver ready told : so much , as comes by learned brerewood his casting , ( which i shall not take upon me to examine at this time ) to . english pounds , and this according to the less valuation of talents , as himself doth tell us . but he mistakes , when he saith , pythii bithinii opes . so much he did offer unto xerxes : his wealth , as himself professed , did consist in his lands , which in that summe are not at all valued . it may be , he did offer this to xerxes , as seneca did his estate ( not less i dare say , if not much greater ) to nero , to save his life , which he feared was in danger , by it . and truly , as it fared with the one , so with the other . every body knows , out of tacitus , how nobly nero refused seneca's offer ; and how much more , as he professed , he thought him worthy of . but at last , and it is a question , whether seneca had not given some occasion , whilest he did desire to prevent it , he was commanded to die ; but indulged the choice of his death . xerxes answered pythias as nobly , and because there wanted some thousands , to make the sum that pythias had offered him , a round perfect summe , according to the calculation of those days ; xerxes made up , what it wanted , and bad him keep it all . but then afterwards , when pythias was an humble sutor to him , that of five sons of his , that followed him , he would be pleased to discharge the eldest , to look unto his fathers affairs ; xerxes , as a right tyrant , fell into a rage , and had that son cut in two , that the army on both sides , as they passed by , might have a sight of his body , ( or one half , at least ) to be a terror unto others . yet , to speak truth , i do not find , that he took away any of his money , or goods ; but for the good that he had done , spared , as he professed , his life , and his four sons , that remained , besides his estate . i have been the more willing to make use of herodotus for instances , because of the respect i bear unto him for his antiquity , and because the times and histories he doth write of , have more relation , and afford more light to the scriptures , than any other author , or history doth . but herodotus was not my business , but this , that different times and ages of the world make many things to seem incredible , and not only to seem , but in very deed , impossible : which have been formerly very possible ; and of such a time , such an age , if well understood , at any time credible : and whereas great works , great sights , have hitherto been the subject of our instances , and examples , which many other subjects might have afforded ; it hath not been , without some choice , or particular end . it is far from me , to believe , that the world is grown vain , since i am grown old : which is noted by many , as a vice or reproach of old age . had i never read any thing of the old world , but what we read in the third chapter of the prophet isaiah ; though it cannot be denied , that some ages have exceeded others , in this kind ; yet i find enough there , to make me think , that to wonder at any thing , in point of wordly excess or vanity , as new and never seen before , is great folly . but this is no argument to me , not to commiserate the blindness and wretchedness of mankind , so apt to degenerate from the glory of their first creation , & the end of their making ; because it hath been so always , ever since sin , by the disobedience of our first parents , entred into the world , and made it subject unto vanity . though therefore it hath been so , and will be so , generally , as long as the world doth last ; yet since in the worst times , and most corrupted places , some there have been , and will always be , more or fewer , that have been , though not altogether free themselves , yet sensible , and earnestly , both for themselves , and others , striving against it : why may not i hope , that even now , in the croud of ladies and gentlemen , going the broad way , as fast as they can ; who have fixed their admiration hitherto , and their ambition , in their modes ( the invention , commonly , of some lend taylor , or phantastick courtier ) and fashions ; the pomp and gaudiness of the world ; that even among them , who for want of better education , in these unhappy times , are as proud of their patches and pedlers-ware , as some would be of crowns and diadems ; or some noble atchievements for the publick good : when they see , or learn by such instances , how vile and vulgar , those things are , which they so much admire , and doat upon , which often fall to the share of the unworthiest of men : some may begin to think , there is , certainly , somewhat else , wherein true honour , and glory , and felicity doth consist ; and that god and nature have not made them capable of highest contemplations , to think gold and silver , silks and sattins , and what depends of them , the best of things ? to this end , though somewhat without the trouble of long seeking , where there is so much variety , hath been brought : yet let me add , that of all i have read in any greek or latin author , i do not remember any thing more effectual , to make a man that hath any thing of a man in him ( a rational , i mean , and ingenuous creature ) more sensible of the vanity of all wordly pomp and glory , ( such especially , as this age doth afford ) than what polybius , of all historians , the most faithful and serious , in those fragments of his , first set out by fulvius vrsinus , doth relate of antiochus his pomp and magnificence , in publick sights and entertainments , at daphne ; a fit place for such excess and riot . the occasion of which , was , a frolick or vanity , to out-brave aemil. paulus , general of the romans , who had exhibited some games in macedonia , not long before conquered by them . had antiochus done it of purpose , by his example , to teach men contempt of worldly pomp ; for whilest his servants servants , by thousands in a company , road in chariots , and upon horses , all deckt with gold , and silver , and purple , and whatsoever is most precious , in the account of men ; himself rode by , meanly attired , upon an ordinary jade , and did , at the same time , perform many vile offices ; but , had it been , i say , to shew his contempt of worldly pomp , he might have been thought an admirable man. but the truth is , that what he did , he did it as a mad-man ; which , with some other such pranks , got him the name of antiochus the mad ; and in his affected personal vulgarness , had no other end , but that he might be the more admired , and lookt upon . but missed of his end , when the spectators of all this bravery , for above a month ( for so long it lasted ) notwithstanding that their bellies , with no less cost , than their eyes , had been fed ; glutted and surfeited , both in their eyes and bellies ; ( such are the pleasures this world affordeth ) began , at last , to despise , first his person , then his pomp , and forsook him . i wish my self so good an english-man , ( for there 's no great difficulty in the greek ) that i were able to translate the whole narration in good and proper english , which without more knowledge of the world in matter of pomp , and gaudiness , than i have , can hardly be : i cannot but think , that it would do good . but , lest this might be looked upon , not so much as an argument of excessive , or incredible wealth , which i must not forget my primary intention ; as of extraordinary madness , which , as before said , got him that sirname of antiochus the mad : i would have the pomp of ptolemaeus , sirnamed philadelphus , who was a prince of credit , joyned with it : both to be found in one book , athenaeus his fifth of his deipnosophists : part out of polybius , and part out of callixenes , an historian of those days . of excess in fare and feasting , not used by kings and emperors , which ( except we should put down the summs of the expences , as cast up by others to our hands ) might seem less incredible ; but of ordinary romans , i have had no instances , because there is so much of it , in all kind of writers , that though they that are altogether illiterate , may wonder and not believe ; yet they that have looked into them , but superficially , will easily believe any thing , that can be but thought possible . for certainly there is no kind of excess , in that particular , that the whole earth ( then known ) could afford , but hath been tried , and was , in those days , ordinary . but i must do herodotus some right : out of whom athenaeus doth relate , that one smindycides , a sybaritan , ( noted every where , unto a proverb , for their luxury ) did carry along with him , where he hoped to speed for a wife for his son ; cooks for all sorts of meat , a thousand ; which , by aelian , is increased to three thousand ; whereof a thousand cooks , a thousand faulconers , and a thousand fishermen . whereas in herodotus , no such thing is to be found , either of cooks , or any other company ; but this only , that among others , who appeared suitors to clisthenes , for his daughter agarista ; ( who though no great prince , entertained them all , in a most princely manner ) this smindycides was one . now if herodotus wrote no more , i think they do him wrong , who impose that upon him , which hath too much of improbability , even of those times , to be believed . or if he wrote so indeed , ( not probable to me ) yet even so , some right we do him , to perfect his text : though i am somewhat confident , that if he did write any such thing , it was not without his ordinary proviso , in things so improbable ; that such a thing was reported , but by himself not believed . we have spoken of many things , which to some , ( i have found it so more than once ) might seem incredible . i thought i had made an end . but i remember my self , that we live in an island , as other islands are , compassed with the sea : the chief glory and security whereof , are , those wooden walls , commended unto the athenians , by the oracle , when xerxes invaded the land ; good ships , and expert mariners . and god be thanked , i think there is no nation of the world , but will yield to the english the precellency of that glory , in point either of ships , or men : god continue it . but though , for use of service , which is the principal end of ships ; we may challenge precellency of any that are , or have been in former ages ; yet in point of credibility , which is our business , they are greatly deceived , who think there never were greater or fairer ships , than those that have been seen in these later times , since navigation hath been so much improved by the discovery of that secret of the loadstone , not known to former ages , of always turning to the north. if they limited it , for service of war , or long journeys , i should not be against it . but for greatness , or sumptuousness , what comparison ? let the description of two ships , built by philopator , king of aegypt ; made by able authors , who were eye-witnesses , ( and besides them , how many thousands ) or the description of a later ship , built by hieron , king of syracuse , before spoken of ; concerning which , one moschion , wrote a particular volume ; the truth of which descriptions made by skilful men , eye-witnesses ; when so many thousands , who had seen them , were able and ready to attest , or to contradict , as they should see occasion ; no man can rationally doubt of : let them be read , and i think i may be allowed , by those that have read them with any judgment , to say , that the least of those ships , might be bigger than any ten ( it might be true of twenty , for ought i know ) of those spanish ships , which in eighty eight , appeared like so many castles ; put together ; and exceed the cost of them too . i say the least of them : which , as i take it , was king hieron's ship : which had this above the two others , that it was made for use of war also . and let me add , that i make a question , whether any ships now , or lately made , carry any piece of ordnance so great , as to do that annoyance , that some engines of that ship , made by archimedes , that noble ingeneer , as they are there described , could do . if i have exceeded in my valuations , or proportions , i desire to be pardoned . i had no intention , i am sure : those that are better versed in such things , may soon find it , and correct my error , for which i shall thank them . and it is to be noted , that this ship of king hieron , was built only for a present , to one of the kings of aegypt , whereby we may guess at the wealth , and magnificence of that petty king , if the extent of land , over which he reigned , be considered . but many such kings there were in those days , even of single towns , or cities , very rich , and some , very potent . and whereas one of the ships made by philopator , is reported , or recorded rather , to have contained forty several ranks , or rows of rowers , on a side , the one above the other ; which since that , ships of . or . or . rowers , some have thought could hardly be made , to be serviceable , will be thought by many , not possible , and therefore incredible ; all that i can say to it , which i am sure i can , is , that had my father ( of bl. m. ) his commentaries upon polybius , upon which he bestowed a great part of his life , been finished and printed , he would have made it clear , how it might be , and answered all objections : and it is sure enough , that the invention of many things practised by the ancients , through ignorance of former times , now thought impossible , is lost . though i deny not however , that i also believe , that such a vast ship could not be much serviceable . and the rather , because livy doth mention one that had been philip's , king of macedonia , which was of sixteen ranks , ( quam sexdecim versus remorum agebant ) so big , he saith , that it was almost unuseful . the story saith , that vast ship before spoken of , had to the number of . rowers , and souldiers , to the number of . all which is attested by plutarch also , in his demetrius . all these , in the out , or open places of the ship. how many more , in that numerous ample buildings and edifices of the said ship , which though neither by athenaeus , nor by plutarch specified , or particularized ; yet by that description of the two other lesser ships , we have in athenaeus , we may probably guess at : how many more those large buildings might contain , i say , god knows . i believe , as many more , as all the rest put together : which will exceed the number of some considerable towns . but plutarch doth add , that this ship was built more for shew , than any service ; and that it never moved from the place , where it was built , without much danger , and difficulty . the biggest or longest mast of one of these ships , which was looked upon as a great providence , by the discovery of a shepheard , was found , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , in some mountains of britany , now england : if that reading could be warranted . but it cannot : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , much more probable , if not certain . for which , good reasons are given by learned men . not therefore for much service , i say , such vast ships : yet in the account athenaeus doth give us , of philadelphus his store , or provision of ships , he doth mention ships of . . and . rows , which certainly were intended for use . but i have done with this : and yet now we are upon ships , somewhat of our times , or not long before , for the incredibility , besides usefulness , if true and real , may deserve to be taken notice of . that a boat , not to be sunk by any tempest , in all weathers , very nimble and serviceable , may be made , if we may believe fiorananty , notwithstanding his usual cracking and vapouring , we may believe it true . but of the two , i should give more credit to trithemius , that learned abbot , who doth name the man , by whom a book or discourse was published in print , wherein for a hundred thousand ducats , he did offer , first the pope , innocentius the viii . then the venetians , and lastly the genuenses , ( so i remember was the discovery of the new world , for the price or charge of a very small navy , offered to divers princes , who did but laugh at it , but repented it afterwards ) to teach them the invention of a ship , unoffensable ( if i may so speak ) to all dangers of the sea ; and by which ( or by some other invention ) ships ready to sink , might be preserved , and any goods out of the bottom of the sea , easily recovered . the loss of this invention , or inventions , when to be had and purchased at so easie a rate , trithemius doth seem very seriously to condole , as though he really believed it : if in it , he had not a respect to himself more , who promised such mighty things , which should have made the world happy , but never came to any thing , but to busie distempered brains , or to distemper theirs , which were sound before . but since england as an island , gave me this occasion of ships , which though true , may seem strange and incredible : i will take this occasion , to tell somewhat that i have read of england , which may justly seem as strange , as i am sure , it is false , and ridiculous ; but that the occasion of the mistake ( difference of customs ) may be considerable , to prevent the like of another country . in ortelius , or mercator , i know not which , but one of the two , i am very confident , some greek author , or historian , speaking of england , gives a reasonable good account of it , as i remember ; for it is many years since i read it ; but a reasonable good account i say , otherwise ; but this , most falsly ; that they make their wives common to their guests . it is so false , that to go about to refute it , were ridiculous , if not scandalous . yet they that know the fashions of other countries , in the east especially ; where to look upon a woman , that passeth by , veiled ; or to look up , if any be at a window , or in a balcone , is the cause of death unto many : where a man may be acquainted , and in dealings , with another man ; often go to his house , eat and drink with him , and yet not know , not so much as dare , to enquire , whether he have a wife or no : he may acquit the author of that false report , from any intention of either lying or slandering ; if he were a stranger and bred in one of those countries ; only , blame his simplicity , or want of judgment , that he would judge of other countries , which he did not know , by those that he knew , and was acquainted with : who might himself have known , if a scholar , or a piece of a scholar , that somewhat much more strange , than such ordinary salutation , used in england , and some other countries , had been once in use , even among christians , when i believe chastity , and continency was not less in request , than it is now in any place ; but indeed so unhandsom , and uncivil otherwise , in my judgment , ( worthily condemned both by the laws of sundry heathen princes , and by the canons of the church ) that i will not so much as name it . but if this man have done england wrong against his will , upon a false supposition , i know not how to excuse them , english-men born , i believe ; who have endeavoured to perswade the world , that english men were born with tails , such as brutes have naturally : or , indeed , how to excuse him , who though he would not seem to give credit to it , yet speaks somewhat doubtfully of it , novit deus , &c. when he could not but know , that it was a base , ridiculous untruth , the device of some popish fanaticks , ( much like the calumnies of our protestant fanaticks , and , of late , wicked atheists , against the church , and the clergy ) which no sober man would give the hearing to . true it is , that polydore virgil , who long lived in england , in his history of england , ( as delrio doth observe ) did write something of the people of one parish in kent , which he would have , to have hapned unto them , as a miraculous judgment , for some affront offered by them to thomas of becket his horse , as he passed by : and it is possible , that the publick reproach of kentish-long-tails , raised upon another occasion , mentioned in the histories of england , might be some occasion of that foolish report ; or , to speak more properly , tale . but polydore doth add , that they had been all gone long , and extinct , to whom this hapned . delrio makes a doubt , whether he speaks this of a truth , or in favour to the nation . god knows , saith he : and adds , the reproach is passed upon the whole nation , and doth yet continue among bold people , who will adventure to say any thing , whether true or false ; but , if true , ( delrio goes on ) will. tooker might have done well , to ascribe to his queen that vertue also , &c. a base scurrilous jeer , for which the jesuit deserved to lose his ears , to teach him , and others , to make so bold with persons so sacred , as kings and queens are . but the quarrel is : this will : tooker , wrote a book , it seems , ( i have it not ) de strumis : whereby he doth ascribe to kings and queens of england , a power derived unto them by lawful succession , of healing , &c. if he deny it to the kings of france , as laurentius doth lay it to his charge ; or derive their power , from england ; i think he was too blame . and laurentius , and some others , ( sennertus among others ) too blame also , who writing of that subject , would appropriate it to the kings of france . i remember well , that when i was in the isle of weight , being earnestly invited thither by some of the chiefest of the island , ( though then , under a cloud , for their loyalty ) i was told of some extraordinary cures done by charles the first , ( since a martyr ) whilest he was a prisoner there ; not only upon some that had the kings evil , ( as we call it ) but upon some others also , who laboured of other diseases . which , if true , and certain , ( as , because told me by persons of quality , i am apt to believe ) it is pity , it should not be more known ; if not more known ; ( if , i say , because of late , since i left off going to london , by reason of sickness , such a stranger to new books , and so little conversant with those , that i have ) than i know it is . but i say , if true and certain . we need no counterfeit miracles ; his death , and his book are sufficient miracles to canonize him : and they that could not , cannot yet be converted from their rebellion and schism , ( i may now add , atheism ) by either ; i think i may say of them , that though one rose from the dead , or an angel did appear unto them from heaven , they would not be converted , or believe . hitherto , since the examination of epicurus his late saintship , or canonization , tending to the undermining of all piety and godliness ; our chief business hath been by sundry instances , rationally discussed , to rectifie the incredulity of many ; all tending to the vindication of truth , wherein the happiness of man , and the honour of god , is so much concerned . now though the clearing of one of the two contraries , must needs ( as before said ) imply the illustration of the other also ; yet the better to acquit our selves , let us consider of rash belief also , and so what means , or cautions some instances of that also , will afford us , to prevent it . not , that we may never be deceived , for which i know no remedy , whilest we continue men , but to believe nothing ; a remedy much worse , and more pernicious than the disease : but to prevent , as i said before , rash belief , which is all , that humane prudence doth pretend unto . what i observed in the first part , upon those words of st. augustine , that , multa credibilia , falsa , &c. must here be remembred also . that all men are lyars , is the speech of one , who could not lye , or be deceived , in what he delivered absolutely , in the authority of a prophet , or a man inspired by god. it may be answered , that it was in his haste , ( his own confession ) that he said it ; in the same haste , or impatiency , that made him to utter those words , i am cut off from before thine eyes , though he lived and reigned many years after that . this might be said , had not st. paul the apostle , made a general application of the words , to all men . but granted that all men in some sense , or other , are lyars ; yet that some men , accounted otherwise sober , & serious , should , with much labour , devise and study lyes , not for any profit they hope to reap by it , but only for the pleasure of deceiving others , and to triumph , as it were , in their error and ignorance , or rather in the common calamity of mankind ; this would hardly be believed , by them especially , who are more ingenuous themselves , had not all ages afforded some pregnant examples . but though some might do it so , meerly , as we have said ; yet other considerations might move others to do the same thing , besides what we have said , or what is most common and ordinary , gain or profit . if a man be passionate for a cause , his religion , his friend , his country , his trade , or calling ; all these , or any of these , may induce him , to devise lyes , or frauds ; which in that case , for a publick end , some men account no lyes , or frauds , but a meritorious act . which yet might have more colour , when it is done for a publick good , which seldom doth happen : whereas for a little vain-glory , an imaginary title , to advance the honour , and reputation of a tongue , of a town , of a family , or the like , it hath been done by some , without any regard at all of their own shame or conscience , or forecast of the issue , which probably may prove contrary to what is intended , or expected ; shame and ignominy , instead of honour and glory , when such base means are used to procure it . what a world of lyes and counterfeit books , monuments and evidences , the conceit of piae fraudes , in former times did produce ; and how many have been gulled and deceived by them , who doth not know , or hath not heard ? which kind of counterfeit books , monuments and evidences , as they are able to confound right and wrong ; to overthrow whole states and governments , civil and ecclesiastical , as by many instances might be proved : so is there no work , either of it self more noble , or more advantagious to mankind , than to be able to defery and discover them , and by good and satisfactory proofs , to assert what is genuine and sincere . but a work of great difficulty , which doth require perfect knowledge of the learned tongues , of times , ( which , without being well acquainted with the authors , not profest historians only , but others also , of every age , learned and unlearned , is not attainable ) of fashions and customs , and all antiquity : besides a good judgment , without which nothing can be done , in this , or any other useful work . they therefore that would reduce all learning , to natural experiments ; or at least , would have all learning ( not to speak of them , who account all other , altogether useless ; who i doubt are not few ) regulated by them , and those that profess the trade , whether meer empiricks , or others ; how well they provide for religion , the peace and tranquillity of publick estates , the maintenance of truth , whether in matters civil or ecclesiastical ; and what will be the end of such attempts , ( without any disparagement of any thing that is done , in england , or out of england , for the further discovery of nature , which i honour , as much as any can do , be it spoken ) but as some men project it , and give it out , what will be the end ; though such men cannot , or will not ; yet all wise men may easily foresee , and is no difficult speculation . but to go on . there is not any body i think , who deals in learning , who hath not heard of annius viterbiensis his bold and wicked attempt , by counterfeit historians of greatest antiquity , to confound all true chronology , to the great prejudice of all history , and the truth of the holy scriptures themselves . and had not this impostor lighted upon a time , which did not long precede the restoration of good learning , and that happy age , which afforded so many able men in all kind of literature ; it is very possible , that those abominable forgeries and fopperies , had passed every where for oracles , and undoubted truth . for to this day , or very lately , notwithstanding so many learned censures , of papists , and protestants , of all professions , that are extant against him , and have laid the imposture as clear and visible , as the light of the sun , when he is in his strength ; there be yet , or were very lately , men of no small fame and credit in the world , who could not digest , or be perswaded , that so many fine titles , should be cast out , as meer baubles , or forgeries . who knows , had the times continued in that ignorance , and this impostor sped , as he did for a while ; but another might have been encouraged , by some suppositious writings , and bold fictions , to advance the credit of the alcoran , above the bible ? much about the same time , or not long after , a learned court - spaniard , had the boldness to obtrude to the world the inventions of his own brain , for the writings of the most learned of all emperors , ( known unto us ) that ever were ; solomon only , for the testimony the scripture doth give him , excepted . and though the genuine writings of that incomparable prince , ( but indeed so adulterated by false copies , that little of them was to be understood ) were published not long after ; yet did that forged and adulterous stuff , translated into most languages of europe , printed and re-printed , with large comments in folio ; in quarto : pass currently , with great applause , for a long time after ; and had i never done any thing more in my life time , than that i was the first , that undertook that great task ; to restore that worthy prince to himself , by making him intelligible ; i should not repent that i was bred a scholar , or that i lived where , or when , good learning was in request . it is not yet full forty years , when in a book-sellers shop , in st. paul's church-yard , i lighted upon a book intituled , etruscarum antiquitatum fragmenta : printed some where in italy . a fair large book it is , of the largest size of books , full of inscriptions , many cut in brass , and many others . i confess that the first sight of the book did so ravish me , that i scarce knew where i was , or what i did . yet , that day , with good company , i was to go to gravesend , in a barge or close boat , which we had hired of purpose . it was not possible for me to settle to any reading , ( except here and there , as i went along , by snatches ) until i was got into the boat : and then excusing my self to the company , and alledging for my excuse , that i had got such a treasure , as if i had gone a hundred miles for it , i should not think it dear bought , or sought ; or to that effect , i fell to reading . but my pride and boasting , was soon over . i had not read a quarter of an hour , i dare say , but i began to suspect , somewhat . but in less than an hour , or thereabouts , my judgment was so altered ; or rather my joy , and my hopes so confuted , and confounded ; that what book a little before i did not think dear at forty shillings , ( that was the price set , as i remember ) i now valued , as so much waste paper , and no more . the truth is , when the heat or violence of my expectation ( which did almost transport me ) was once over ; i began to wonder at my self with some indignation , that i had had the patience to read so much . for i was then verily satisfied , that there was scarce a line in the whole book , from which either by the latin , or by the matter of it , a man not altogether a stranger to such things , might not have discovered the fraud . yet a fraud otherwise contrived with great art & speciousness , to take them that are apt to be taken by the outward appearance . having then a book at press , which was almost ended , before i knew what any man else did ; i could not but let the world know , what i thought of it . since which time i have seen divers pieces , some for it , of men i believe , who themselves were engaged in the fraud ; but more against it ; by which i was glad to understand , that the fraud was , not only detected , but also , as it well deserved , detested in all parts of italy , rome especially . among them that have contributed that way , leo allatius is one , who though he may be thought over sedulous in a thing so notoriously discernable ; yet his book well deserveth the reading , because it will furnish them , who are not much versed in such things , with many arguments , ( whereof some may be useful in divers things , as there proved by some instances , that have no reference to learning ) how such frauds may be discovered . yet for all this i know that since i had published my judgment , and for ought i know , since some of these censures , or confutations were published ; divers in england did shew much zeal for this precious book : and i was told by the late most reverend and truly learned primate of ireland , that some in ireland did go to italy of purpose that they might bless their eyes with the sight of those precious monuments , or relicks . so prone are many men , not only , inconsiderately to entertain an imposture ; but also loth to forge the opinion they have had of the worth and truth of it , when once they have entertained it . what wonder then , if christianism was so soon turned into mahometism , in a great part of the world ; when so much force was used to bring in the one , and so little learning found ( such was the sad condition of those times and places ) to uphold the other , and to discover the impostures of pretended enthusiasts ? but now i have commended leo allatius to the reader , i must give him a caution , how he doth give credit unto those words of his , page . aegyptiorum quoque cadavera bituminis beneficio post viginti aut plurium annorum myriades perpetuitatem adepta quodammodo fuisse , viderunt alii , & nos ipsi , &c. by which he doth seem to make the world elder by many thousands of years , than it is ; or ever , i think , any man , those that make it eternal excepted ; made it before : which , i am very confident , was not his meaning ; though , how to rectifie it , as a fault of the printers , i know not . had these antiquities been received generally , as a true piece ; besides that they contradict the scriptures , in some places ; i think half the world would have been conjurers , and enthusiasts by this time ; for that is it , which they chiefly advance . here again i may say : god preserve the universities : without other learning , great and various learning , besides natural experiments , all things must necessarily come to confusion , in a short time . in those kind of things which pretend to antiquity , as i would not have a man peremptorily to reject any thing , upon light suspitions ; for so , he may bereave himself of many rare things ; and most true it is , that things almost incredible , ( the discovery of the new world , i reserve for another place ) are discovered sometimes : so on the other side , not very suddenly to believe , nor to ascribe much to his own judgment , ( which all men are apt to overvalue naturally ) till he have made trial of it many times ; and till he perfectly understand ( so far as may be , by labour and diligent inquiry ) both the nature of the thing , and all circumstances of the story , which he is to judge of . there is nothing so slight almost , but doth require some experience : and there is nothing so hard , almost , wherein long experience , where there is a natural pregnancy , may not breed perfection . i have heard of some men , ( but heard it only ) who by the bare handling and smelling , would judge better of old coins , ( which is a great trade beyond the seas , and concerning which many books are written ) than others , not altogether strangers unto them , could by the sight : the more precious every thing is , the more subject it is to imposture ; though to me , there is nothing so mean , but the truth of it , is precious . the worst is , ( which should teach men humility ) let a man be never so careful and wary , or so judicious and well experienced ; yet either through the obscurity of nature , in some things , or the cunning of men , whose study is to cheat , and to impose ; he may be to seek sometimes , even in those things , wherein he thinks himself most perfect , and , either caught , by some cheat , or at a stand , and nonplust . i read in a good author , of a stone sold to jewish jewellers , who make a trade to deceive others , in such things ; for a good diamond , for the price of . crowns , which proved but a crystal , of little worth : and of another , sold for a ruby , for . crowns , which proved ( let no man wonder ; for the same author doth teach , there be red diamonds , as well as white : abr. ecchel . in hadarrhamaum , de proprietat . &c. paris . . ) a good diamond , and was sold for . crowns . one of the best ( some will say , the best ) anatomist late ages have produced , began to dissect a spanish lady , of great rank , for dead , when she was alive : but she died , and he too , for shame and grief . and a skilful chirurgeon being to open a vain in the arm ( that invincible arm ) of henry the fourth , king of france ; cut a nerve , or artery , which had almost cost him his life . no man therefore so skilful and wary , but may erre sometimes : and in matter of impostures , which are generally the contrivance of men ; it may be a question , whether somewhat , besides man , doth not concur sometimes , of purpose to illude , and to frustrate men in their most sedulous inquiries . when i read the relation of those bones found in daulphine , in france , in a grave made of brick , . foot long , . broad , . deep . . foot in the ground , with some inscriptions , and old coins about it ; the bones , or sceleton , that was found in the grave , being . foot and half in length ; i do not know what to think of it . riolanus indeed , who professed both physick and chirurgery in paris , at that time , wrote somewhat , to perswade the world , that it was a cheat . but i know riolanus out of a humour , or somewhat else , would sometimes oppose , where there was no great ground : the same , i suppose , who would perswade the world , that there is no such thing in the world , as hermaphrodites , of which more in our first part. the relation of those bones , first set out , doth import , that the sepulcher once opened , most part of the sceleton , having been in the air from eight in the morning , to six in the night , fell into dust ; some of the thicker bones , and some that were well nigh petrified , by reason of a little spring , that did run over and wash them , excepted . those that were left , were , by the kings order , brought to paris , and by him bought , to be kept in his cabinet of rarities , as the very bones of a gyant . this riolanus doth not deny . peireskius , that great and famous antiquary , upon accurate examination of all circumstances , did at first pass his verdict , that probably , they might be true bones of some great gyant , of the old time : but afterwards , did rather incline , to think them the bones of an elephant . riolanus , after some conjectures , doth pitch upon that at the last , to make them fossilia ; bred , and begot in the earth ; because , saith he , it is the property of some grounds , to produce some bony stones , or stony bones , which have all the properties of true bones . or , that they might be made by art , which may be done , he saith , and in time thus metamorphosed by the water . he hath more conjectures , but in this particular case , ( for as to the nature of the fossilia , in general , and the marvellous works of nature , in this kind , i believe much ) but in this particular case , in my judgment , so improbable , that it doth , to me , clearly appear , that he had more will to oppose others , than ability , to give better satisfaction himself . his exceptions , from the dimensions , or properties of the bones , as first related ; i shall not take upon me to examine , or to control , it is not my trade . only i can say , there might be some mistake in the relation ; or somewhat besides the ordinary course of nature , which doth happen , we know , sometimes . i my self , when i was young , did see a grave in spittle-fields , two or three days after it was opened . the skull was broken in pieces , by him that digged the ground , and the pieces scattered , and some carried away . but by some pieces that were found , and put together , the whole skull , by the kings appointment , ( as i was told ) being drawn out according to art , did equal a bushel , in the compass of it . so i was told , and i think , by one of the court , and a scholar : but i am not certain . i my self was then sick of a disease , which , i think , caused more wonder , than the gyants bones . it was but a pin , but a very costly pin , it proved , in the compass of seven years : for so long it was , not before it came out of my body ; but , before my body was well of it ; so that i was seldom out of the chirurgeons hands . but physicians , i thank god , cost me little : sir theod. mayerne , and dr. raphael thoris , i had in london , where most of my sickness was , who were my very good friends , as they had been my fathers . but to return : i had some of the coins that were found in this spittle-field's grave . but , that other grave , is my business : that that grave , should be the grave of teutobochus , that gyant , or gyant-like man , mentioned by divers ancients , ( who according to peireskius his casting , must have been some . or . foot high ) according to an old inscription , pretended to be found in the said grave ; besides other reasons that have been given , i less believe it , for that very inscription ; which i am sure , cannot be of that antiquity : except we should say , that such a grave being digged up , many hundred years ago ; which by a constant tradition , or by some much worn inscription , did appear to be teutobochus his grave ; to increase the miracle of his height and bigness , it was of purpose so re-built , and the inscription also , according the wit and genius of that age , so renewed . this is possible , a man may say : and somewhat of that nature , i am sure hath been done in more than one age . witness the old statues , which with changing of their heads , became the statues of divers men ; or perchance , of gods and men , successively ; and many other things done in that kind : which i will not stop to call to mind , because there is no need , except i had more confidence , that it is so , indeed . i shall conclude nothing , but as i begun : when i have well considered of all particulars in the relation of these bones ; what i account , certain in it , what doubtful , and perchance fabulous ; and read what others have thought and written of it : and not of this only , but of many such relations of graves and bones , well attested : i am at a stand , and suspend my belief . but therefore to conclude , that all such relations are false , because we cannot absolutely resolve , or answer all doubts , and queres : i hold that a very preposterous way , and very unworthy the profession of a philosopher , or one that seeks after truth : ( time may reveal many secrets , which are now hid ; and diligent searching may find some ) but well agreeing with the dull and sottish epicuraean humour , which to prevent the trouble of inquiry , and withal , fearing that we may be forced sometimes , to go to a higher cause , than the sanctuary of atomes , hath found a compendious way , to reject all as fabulous ; any evidence of truth to the contrary , notwithstanding , which it cannot give a reason of . we have their own words , out of lucian , a great friend , if not professor of the sect , in our preface to dr. d●e's . plato therefore said well : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that , to wonder and to admire , was a quality , that well became a philosopher ; and was indeed , the beginning and foundation of all philosophy . and so aristotle too ; more than once , very rightly . for to wonder and admire , doth cause inquiry and diligence : it also sharpens the wit and brain . but to believe nothing true , that is strange and admirable ; doth well become such infidels , who make their ease and their pleasure , their god. if any except , that rather to wonder little , ( nil admirari , the poet saith ) may become a philosopher better , as he whose work is , to dive into the causes of things , which cause wonder to the ignorant , that may be true too , rightly understood : since that , not to wonder , or to wonder but little , is the fruit , of having wondred much : and that too from aristotle , ( that true master of reason , indeed ; a title lately usurped by some , who have as little right to it , as any men of the world , i think ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but what if the deceitfulness of men , more than the obscurity of nature , or any other cause , be the cause of our admiration ? that also must , upon such occasions , among other things , be remembred ; and those etruscae antiquitates , before spoken of , may serve for a pregnant example , what pains some men , though they get nothing by it , will take to contrive a cheat ; and what admiration they cannot , by true , to raise it by false miracles . what if some men , though they cannot contrive any thing , that will be ripe to work whilest they live ; yet can be so base and unworthy , as to solace themselves whilest they live , with the presumption of deluded posterity , by their means ? so indeed it might happen , that four or five hundred years before that grave was opened in daulphine , some such conceited man , ( if man to be called , and not devil rather ) having lighted upon some whales , or other fishes bones , which they write are , or have been , very frequent in that country ; might out of them contrive somewhat , towards the resemblance of a sceleton of a mighty gyant ; bury them in a formal coffin , or grave , which might endure many ages ; cast in coins , and other convenient ware , not doubting but revolution of times , and accidents , sooner , or later , would bring them to light . what remedy , in such a case , but patience , and good circumspection , before we yield full assent , or be too confident , where such a thing may be suspected , though not easily discovered ? i remember i have read of a monument found in china , the rarest thing , if true , that ever came out of the earth , in that kind . abrahamus kirkerus , in his prodromus , gives a large account of it . i know what account some make of it , that it is a counterfeit thing , forged by the jesuits of those parts . it is easily said . but upon due consideration of circumstances , ( so far as hath yet appeared unto me ) not so easie to be believed . for what was their end in it ? to promote the christian religion , in china : or to abuse us here in europe , with a false report ? truly , it is very hard to believe , that so much pains should be taken , to so little purpose , when there was so little likelihood , that the imposture could so long hold undiscovered . it is a very long inscription , and the stone that contained it , must be very large ; and many hands , if not horses , used to convey it too and fro . but if , which is more probable , to promote religion in china ; then certainly such an inscription , such a stone was there found , digged out of the earth before many witnesses , and afterwards so disposed of , as the story doth tell us . how could the jesuits prepare and convey such a stone thither ▪ in a country so full of people , so near one of the chief cities ? and if once discovered in their jugling , was it not more likely , to do them more hurt and their cause ; than they could expect advantage , in case it had passed for a true story ? besides , what kirkerus writeth of it , i suppose is written and attested by more than one ; though i can name but one , alvarus semedo , the portugal , ( who i think was no jesuit ) in whom i remember to have read it . i profess by what i have read of it , i cannot find ground of reason , to make me believe it an imposture : neither hath it been my luck hitherto , to meet with any body ( that i can remember ) that hath gone about , upon grounds of reason , to refute what is written of it , but only in the way of seneca's sapientissimi , by which any thing may be false or counterfeit , which we do not like , or understand ; fabula est , mendacium est . in emanuel dias his epistle , which kirkerus doth exhibit , i find trigaulsius mentioned , as being then in the country , when , and where that hapned ; who in his relations of china , first set out , could say nothing of it , because they end many years before , and the book printed , augustae vindelicorum , . but it seems , he made a second voyage , and happily a relation of that too , which i have not seen . they that have read more , may give a better account perchance ; but this doth serve our purpose , to ground such observations upon , as have reference to credibility , or incred●bility . but now i have mentioned kirkerus : i have not any of his books , at present , and therefore shall say less : but by what i have read , or seen of him , i should not advise any man ▪ that loves truth , to take all for good and merchantable ware , which he doth offer . i shall not insist in any particulars , but only this in general ; as i know him a man of great parts , so a great undertaker , and a very confident man ; two suspitious qualities , and i am sure , he hath deceived , or hath been deceived more than once . i have done with particular instances , not because the stock of my matter , which i proposed to my self , is spent ; but because the time , which i have , or can allow my self for this imployment , is out . i shall now have other things to think of , if my health will give me leave to think of any thing else , but death . but before i end what i am now about , i think it requisite , that i add one word or two , concerning history , in general . some taking the advantage of some notable discordance , yea manifest contradictions among historians , of best credit ; have made that use of it themselves , and commended it unto others , to discredit all history ; ancient especially , even where they agree . and truly , if upon that account , we do not think our selves bound in reason , to believe them in things more ordinary ; it is not likely we shall , in things that may be thought very strange , and ( but for their authority ) incredible . this , to them that are not acquainted with the world , may seem somewhat : to them that are , nothing at all . for so are all things in the world , liable to some defects , and irregularities : which notwithstanding , few , or none are laid aside , upon that account . that it is so , we may be sorry : but history must not bear the blame only , since it is the general case of all things , or most , that we deal in . i must confess , it hath troubled me not a little , when i have met with such contradictions , in best historians . for example : what herodotus , and after him , diodor. siculus , and divers other historians write of cyrus , that great monarch , ( stiled gods servant , in the scripture ; of whose salvation , through faith in the promised messiah , melancton made no question ) his violent death by the hands of a woman , far from his own country , or dominions , who hath not heard ? yet x●nophon , a grave , and famous both philosopher and historian , who lived not long after , and served another cyrus in his unfortunate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or expedition against his brother , artaxerxes , ( the history , whereof , he hath written ) doth give a quite different account of his death : to wit , that he died in his bed , in his own kingdom , ( which comprehended many kingdoms ) in much peace , with many other particulars , tending to the same purpose . wherein nevertheless we have more reason to wonder at the thing it self , subject to so much obscurity , than at the different account of historians . for it doth appear by herodotus , and we are beholding to him , for giving us so much light , that even in his time , there were several reports , concerning this great cyrus his death : so that , what he doth deliver of it , he delivers as the most probable ( in his judgment ) tradition ; not as certain , and indubitable . i could instance in divers such particulars . but what is this to the body of the history of the world , for some two thousand years , ( besides the scripture history ) to be gathered out of the generality of historians , of all ages and nations : which reading , ( where men are not too far engaged into sensuality and profaneness ) by the knowledge and consideration of the many revolutions of the world , the sad chances and alterations , which publick estates , and private persons and families are subject unto , producing commonly , ( as in salomon , and aurelius antoninus , another salomon , for this kind of wisdom ) a right apprehension of the vanity and contemptibleness of the world and all worldly things , without a reference to god , and immortality : they that make this good use of it ▪ though they die young , yet may be said to have lived longer than any epicuraean sectary , though he should live two hundred years , who can give no other account of his life , but that , he hath eaten and drunk , and enjoyed bodily pleasure , with perfect ( we will suppose it so ) contentedness , so long : which things have nothing at all of a rational soul in them , but of a beast , ( of a dog , or a swine ) much more , than of a man. they therefore that despise history upon that account , might as well deprive themselves of the light of the sun , because it is subject to some eclipses . but we must add , that many of these contradictions , which we charge upon historians , proceed not from the historians , but our ignorance : our ignorance , i say , either of the tongue , not perfectly known , ( wherein many are deceived , as they that think themselves very good grecians , because they have read , and can understand two or three greek authors ) or of the times , or of the thing it self , which is spoken of ; which may have reference to some of the sciences , or some secret of nature ; or for want perchance of that light , which a diligent comparing , and consulting with good books of ancient , or later times , would afford . that it is so ; so many , once thought apparent contradictions , both in the scriptures , and other good authors , besides historians ; now by the labour of learned men , happily cleared and reconciled , are sufficient evidences . i think there is not a book , of any age , or profession , extant ; but ancient , especially ; but may give some light to a judicious reader , towards the clearing of some obscurity , either in matter of fact , or science , or work of nature . two vniversities , in one kingdom , are little enough for such a work , if a man go the right way to work . but many run , where one only carrieth the prize . and if but one in a hundred , or two hundred that run , happen to speed , ( as god be thanked , the universities have always been stored with able men , in this kind , who have been a great ornament to the whole nation ) the cost is not ill bestowed upon one or two hundred , that do not , ( so that it be not for want of labour , and industry ) for that ones sake . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . er. p. . quàm pauci , qui capiunt magnitudinem literarum ; was a speech very frequent in the mouth of one , whom i knew very well ; and i might have been the better for it , but for frequent sicknesses , and the loss of twenty years , during these late troubles and confusions . but besides , many contradictions proceed also from a humour , in some men , or a malignity rather , to contradict others . so ctesias , of old , was known to set himself to contradict herodotus . to make him fabulous , and himself a considerable man , he pretended , because he had lived in assyria , and served one of those great kings ; to sacred records . but it fell out much otherwise , than he expected ; for herodotus , in most things , wherein he dissents from him , is followed ; and he , generally , accounted a fabulous foolish historian . from what humour it proceeded , i know not . but i knew a gentleman of great worth , who would very stifly argue , that constantine the great , never was a christian . i do not remember , i ever heard him alledge any thing for it , which i thought of any force . but this he might , as well as pomponius laetus , a late italian compiler of history , ( suspected by some , to have had more affection for old heathenism , than he had for christianity ) made bold to write , that constantius , one of constantine's sons , died a heathen . others again , though they have no humour to contradict ; yet they will hardly believe any thing , that doth contradict , or not well sute with their humour , and proper temper . so that a man had need , if possible , to know somewhat of the temper of his historian , before he know what to think of his relations ; such especially , as have somewhat of incredibleness in them . we heard a learned physician , of our times , ( in our first part ) deny , that there are witches . one great argument is , because he did not believe , that any woman could be so cruel , or wicked ; so that he doth not stick absolutely to profess , that should he see with his own eyes , any woman commit any of those horrible things , that are laid to their charge ; he would not believe his eyes , that it is so , truly , and really ; but believe it a delusion . yet this the man , that doth tell as horrible stories of men-sorcerers and conjurers , without any scruple of believing , as any i have read in any books of that argument . of all women i have read of , ancient or late ; i know not of any that stands upon the records of history , for cruelty , and all manner of wickedness , more infamous , ( or indeed comparable ) than two women , that lived at one time in france , better than a thousand years ago : fredegonde , and brunichild . queens both , but the one a kings daughter also ; the other , ascended to that height , by her baseness , first ; and then , cruelty . medea , of old , was nothing to either of these , as set out by some of those times . if i were to judge , i should be much put to it , which was the worse of the two . for he that reads the acts of either by themselves , will find so much , that he cannot but think , that either of them went to the height , of what can be thought possible . but however , though for their lives , never so well matched ; yet in their deaths , great inequality may be observed : providentia , apud imperitos , laborante : saith one , that writes of them : that is , to the no small prejudice , or reproach of gods providence ; but , apud imperitos , well added : that is , with men that must know all the secrets of god , and the reasons of all his dispensations , or else they will not believe , that there is a god , if men ( such blind wretches , even the wisest that are , in comparison ; acknowledged by divine aristotle , but not by the wits and wise men of our time ) could understand the reasons of all he doth . it is enough , that he hath been pleased to arm us against this kind of temptation , by his revealed word ; so that to judge of men , by what hapneth unto them in this world , is little better , than absolute apostacy , from the right faith . but , as the story goes ; fredegonde , of whose wickedness we have more pregnant testimonies , than of the others ; died in peace , and was happy in her son , who made all france happy , as even any king did . brunichild died much after the manner of ravailack's death , being tied to the tail of a wild horse , who soon scattered her brains , and put her out of her pains ; though the rest of her body was scattered afterwards , as bad as her brain , by the said wild horse , piece after piece , in a great compass of ground , according as his wildness directed his course , over hedges , and ditches ; over hills and dales ? this in publick : too much , i think , for a queen , and the daughter of a king ; though some think , too little , for her wickedness . but this is not all . for before that , she was tortured three days in prison , with exquisite torments , the worst that could be invented , to preserve her to publick judgment . and which is worst of all , this was the judgment upon her of a king , famous for many princely parts ; but , for none more , than for his goodness , and clemency , which must needs aggravate her guilt very much . yet for all that , and the judgment of so many writers since , that have passed against her ; some have been found , long ago , who whether of meer compassion , or some kind of incredulity , began to question , whether all that had been written of her was true ; and since that , that famous french antiquary , paschier , in his learned recherches , hath taken great pains to make her a perfect innocent , if not a martyr . he is so long upon it , that it requires a good time , to read him ; much more , should any man attempt it , to confute him . i will leave it free to them that read him , to judge as they please . but i have some reasons , to incline me rather , to baronius his censure of one , that had begun to justifie her , before paschier ; that he did but laterem lavare ; that is , wash a blackmoor , to make him white . besides baronius his authority ; vignier , not inferior , i dare say , to any in knowledge of antiquity , and a very judicious man , makes her guilty . strange indeed , that any woman should be so wicked , and cruel ; or live so long , to act so much wickedness . but again , her death , and judgment , ( her person , a queen , and the daughter of a king considered ) is so full of horror , that some have attempted to make a fable of that too , as well as of her wickedness , as altogether incredible . but i do not find that any body takes any notice of their attempt , against such publick evidences , whilest they have nothing to say for it , but because they think it incredible . her wickedness , is another thing . one particular of her indictment is , that she had been the death of ten kings . so is the indictment : but it must be understood , of some actual kings , partly ; and partly , of other princes of the royal bloud , who might have been kings . of ten , such ; hard to believe , even of a man : much more , of a woman : whom some still look upon , as the weaker sex , and upon that score will think it an uncharitable credulity , to harbour such cruel thoughts of them . but in very truth ; if a vertuous woman , that is chast , religious , discreet ; especially , if of a gracious and beautiful aspect , ( for that also , is the gift of god , and doth add much ) may be compared to an angel : to whom can one , that hath none of those good qualities , and is set upon wickedness ; more fitly be compared , than to a devil ? and in that case , the more beautiful , the arranter devil . corruptio optimi , pessima ; philosophers and physicians say : and our late learned king james , of glorious memory , ( whom i had the happiness , more than once , when very young , to wait upon , and can truly say , that i never parted from him , but in great admiration of his learning and piety ) by the authority of his judgment , which was excellent ; and by sundry pregnant instances , hath taught us , that for that very reason , women , because the weaker sex , therefore the apter they are , naturally , to be cruel and revengeful . thus , truth may be tossed up , and down , sometimes ; though all this , that hath been mentioned , is nothing to the master-piece of our age : epicurus , his saintship , and filial fear , or worship . but tossed up and down ( i say ) sometimes , i deny it not . but they that will take the pains , prepared first with humility , ( which to saint augustine , is all in all , in this great business ) to dig for it , may find enough of it , to comfort them , that they shall not loath to live . nihil est tanti , nisi verum , was the speech of a heathen , upon what occasion , i shall not inquire : but a speech , in the most obvious sense , well worthy the mouth of a christian : what live we for , but to learn what is truth ? or if you will , somewhat more paraphrastically : what is the reward , proposed unto a rational creature , of this , otherwise , miserable life ; but truth ; or , the knowledge of what is , truly , and really ? but should we have perfect truth here upon earth , we might say , what need of heaven ? for , where perfect truth is , there god is . i would end in simplicius , the philosopher , his prayer ; an excellent prayer to this purpose ; and well would become a christian litany , but that it ends in a verse of homer's ; though that , an excellent verse also . but i will not do that infidel , ( for he lived some ages after christ ) so much honour . there is enough in the lords prayer ; which all true christians , i hope , say more than once , in a day . for it comprehends all that we can , or should , at least , wish . i shall willingly end in the commendation , or recommendation of that excellent prayer ; which , in the late confusions , was in no small danger , ( the publick use of it ) to be banished out of the land , had not the happy restoration of our gracious king , charles , the second ; ( whom god bless , and preserve ) and by him of the church ; happily prevented it . finis . additions . page . line . i should not , the wonders of thunder and lightning , as set out by seneca , and others , well considered , make any great wonder of them , page . line . after these words , then his promiscuous company did from one another . add , that epicurus notwithstanding that specious allegation , that true pleasure could not , or cannot be purchased , without a vertuous life ; did still keep to his first , and fundamental assertion , that the happiness of man consisted in bodily pleasure ; and that as they did explain themselves , there 's no such contradiction between these two propositions , as many do phansie ; any man , that shall but read them ; or read cicero , or seneca , to name no others , will easily understand . besides , their great and chiefest argument used by them to prove , that it is so , that pleasure is the end , because even children , assoon as they are born , and all other creatures , without any teaching , seek after pleasure , ( not mental certainly , but bodily ) will easily evince . add to this , their definition of pleasure , wherein they placed happiness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a constant well setled constitution of the flesh , or body ; what can be more plain . but because they maintained , or pretended at least , that such a constant well setled constitution of the flesh , or body , without temperance and sobriety , ( who knows not , that from intemperance , riotousness , &c. all , or most bodily diseases do generally proceed ) could not be attained , or maintained ; nay , they would say , not without innocency , and a good conscience , so far , ( so they did explain themselves ) as may preserve a man from fear of the laws , and publick animadversions , and infamy , likewise : which things , in ordinary language , are commonly adscribed unto vertue ; therefore they also , to speak as others did ; sometimes commended vertue , and a good conscience ; with many specious words , it cannot be denied , and plausible reasons , but still upon that account , and no otherwise . for they still plainly maintained , that there was no difference between what was called vertue , and vice , but in conceit ; and that a wise man would refrain no manner of pleasure , or voluptuousness , but for the evil consequence to his bodily health : nor no manner of injustice , or wickedness , which his phansie did lead him unto , but for fear of the laws , and that he could never be secure , that it should not be known . this is acknowledged by ding . laertius , and by gassendus also . by these fine devices and pretences , many were caught : so that , they that had a mind to it , or natural inclination , might live soberly , ( and some did , certainly ) and innocently , and yet profess themselves of their sect. but others , ( the far greater number , god knows ) gladly entertaining what they were taught , and was inculcated unto them as a main principle , that , might but a man secure himself , that he should not be known , or shake off all fear of the laws , there was no difference between vertue and vice , in nature , but in opinion only ; if they did rob , and kill ; prostitute themselves to man or beast , to satisfie their lust , and the like ; ( promising themselves secrecy , as many are apt to do ) what reason had they , by this doctrine , to think the worse of themselves for it ? there is a letter of one of epicurus his whores , &c. page . line . . &c. where i say ; that gassendus himself was an atheist , really , &c. i desire it may be read : that gassendus himself , though we have too much occasion to fear , that he hath made many , was an atheist , i will not say ; god forbid ; neither of him , nor any other particular man , who doth not openly profess it . i will say more ; i believe not . he hath commended piety in others , as in that incomparable patron of learning , noble peireskius , whose life he hath learnedly set out . learnedly , i am sure ; but whether so faithfully , always , or every where : that is , whether he do not sometimes impose his thoughts and sentiments , or happily , mistakes , upon that worthy man ; by what was objected to him whilest he lived , by a very learned man , in paris , jean tristan , commentaires historiques , tome primier , page . &c. we may very well doubt . he hath taken good pains , when many much nearer , and more concerned , ( as now , god help , in these times , too many ) were silent , to set out , and lay open , the horrible impieties , and blasphemies , of robert flud , a welch , or english ( i know not which ) chymist : with a shew ( if he did not afterwards fall from it ) of much zeal , for the catholick faith. lastly , he hath written ( though still shewing too great desire , and vainly endeavouring , to extenuate grossest enormities ) against some of epicurus his opinions , very well . i said therefore , i believe , not . but in discharge of my duty to god , &c. page . line . and then content our selves with what every day doth afford . add , it is in the greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which may also be translated , so , to take care ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of every days necessaries : or , what may be fit and requisite from day to day . which will well agree with those words of our daily prayers , ( which have troubled many ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i do rather incline to this sense , because of the words that follow , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , for these also ( daily necessaries ) must be taken care of , provided that the care of better things ( or philosophy ) go along , ( or , be not intermitted ) and those no longer , or further cared for , than may stand with the vigorous pursuit of the former . gassendus is much mistaken in the sense of these words . and so he is , in the sense of those , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which need not any correction . and yet worse , in those , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. but besides these , there be other words in the same passage , produced by gassendus , as the words of some epicuraean , ( which , i am sure , cannot be true of all he produceth ) wherein i find my self as much grounded , as it seems he was . they that have the old translation of the book , may do well to have recourse unto it . but to return to those first words , which have given us this occasion ; gassendus by correcting , &c. errata : whether of the press , or copy . page . line . read , grounded upon d. . . the cont. . examples . . or app . . . galeotus . . but to return to our spiritual rose : the test . . , . nature , only . . series ▪ . . augerius ferr. . . writings . . to have c. . . those sup . . . abstinens con●ol . . , . sure i am , in m. . . so much adm . . any , whon . . . were comm . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . . goes on . . particulars . . tempestatib . . querolus . . in those d. . . to the art . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . merl. . . odyss . . . irrupt . . so he . bes . . . in the firmament . . so g. . of hair : others , ( trib . . it must needs ) of th . . . how much m. . . mistake , that it is not alw . . . nor certain r. . . but upon a pr. . . at least . ●eras . . otherwise : of w. . thing else ; but . . no where . . hath m. ass . . . after i rem . . . cogn . . . ( but not unjust ) ag . . leni●nd . . . refused . . vella . vulgaria . . worn out . . rugged . . . where i.k. . . medicam . . archig . . . of what . . . in ext . , . doth app . cease . . the manner . . of rome , sent . . ly , and n.h. of more ) . last l. was commendable : w. . . civ . wars . . no hard thing to a. . . generation only : . , , &c. naudaeus . . ocular . . empiricks . . read it . . would i . . dealt with . . vine tend . . . pipinus . . datum . corus● . . contrect . . dict●● mir . . ma cum ut . . ut te . . eue. . veron . . . played . . levinus lemn . . . eget . . that are such : f. . , . so he , the m. . . it may be true . true , as some learned men are of opinion , of an . . . nev . heard . . number . . chapter . . . can say ● . . to speak of ep. . . this , that they m. . the r. therefore w. , . futility of d. . last l. that w. . . discommended . doth not in p. . . th● . . or discret . . . arion . . sent . , . i have at this t. . . no great account , or auth . . quond . . . peucerus . . brennus . . besides . . . besides w. . . and a pro. : last l. storians , now extant . . works of th . . . where in th . . . could not be h. . . maer●is . . teach others cont . . mad . . of better or . . smyndir . . . which , since th . . rowes , . had four thousand rowers , besides mariners . and s . . the num . . . ●iorouanti . . will. t. . . and see w. . . and when . . forgo . . or euth . . . to the wit a. a further account of the tryals of the new-england witches with the observations of a person who was upon the place several days when the suspected witches were first taken into examination : to which is added, cases of conscience concerning witchcrafts and evil spirits personating men / written at the request of the ministers of new-england by increase mather ... mather, increase, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing f estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : or : ) a further account of the tryals of the new-england witches with the observations of a person who was upon the place several days when the suspected witches were first taken into examination : to which is added, cases of conscience concerning witchcrafts and evil spirits personating men / written at the request of the ministers of new-england by increase mather ... mather, increase, - . [ ], , [ ], , [ ] p. printed for j. dunton ..., london : . "cases of conscience" has separate pagination and special t.p. with imprint: printed at boston, and reprinted at london : for john dunton, . advertisements: p. [ ] at beginning and p. [ ]-[ ] at end. marginal notes. "a true narrative of some remarkable passages relating to sundry persons afflicted by witchcraft at salem village in new-england, which happened from the th of march to the th of april, , collected by deodat lawson" : p. - . "a further account of the tryals of the new-england witches, sent in a letter from thence, to a gentleman in london": p. - . entry for m cancelled in wing ( nd ed.). reproduction of originals in british library and huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -- new england. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - robyn anspach sampled and proofread - robyn anspach text and markup reviewed and edited - pfs batch review (qc) and xml conversion a further account of the tryals of the new-england witches . with the observations of a person who was upon the place several days when the suspected witches were first taken into examination . to which is added , cases of conscience concerning witchcrafts and evil spirits personating men. written at the request of the ministers of new-england . by increase mather , president of harvard colledge . licensed and entred according to order . london : printed for i. dunton , at the raven in the poultrey . of whom may be had the third edition of mr. cotton mather's first account of the tryals of the new-england witches , printed on the same size with this last account , that they may bind up together . advertisement . there is now preparing for the press , an appendix to this work , giving an account of the late dispossessing of a person in england by fasting and prayer . printed by the consent of the minister chiefly concern'd . with a preface to it by a reverend divine living in london . printed for john dunton , at the raven in the poultrey . a true narrative of some remarkable passages relating to sundry persons afflicted by witchcraft at salem village in new-england , which happened from the th . of march to the th . of april , . collected by deodat lawson . on the nineteenth day of march last i went to salem village , and lodged at nathaniel ingersol's near to the minister mr. p's . house , and presently after i came into my lodging , capt. walcut's daughter mary came to lieut. ingersol's and spake to me ; but suddenly after , as she stood by the door , was bitten , so that she cryed out of her wrist , and looking on it with a candle , we saw apparently the marks of teeth , both upper and lower set , on each side of her wrist . in the beginning of the evening i went to give mr. p. a visit . when i was there , his kinswoman , abigail williams , ( about years of age ) had a grievous fit ; she was at first hurried with violence to and fro in the room ( though mrs. ingersol endeavoured to hold her ) sometimes making as if she would fly , stretching up her arms as high as she could , and crying , whish , whish , whish , several times ; presently after she said , there wa● goodw. n. and said , do you not see her ? why there she stands ! and she said , goodw. n. offered her the book , but she was resolved she would not take it , saying often , i wont , i wont , i wont take it , i do not know what book it is : i am sure it is none of god ▪ s book , it is the devil's book for ought i know . after that , she run to the fire , and begun to throw firebrands about the house , and run against the back , as if she would run up chimney , and , as they said , she had attempted to go into the fire in other fits. on lords day , the twentieth of march , there were sundry of the afflicted persons at meeting , as , mrs. pope , and goodwife bibber , abigail williams , mary walcut , mary lewes , and doctor grigg's maid . there was also at meeting , goodwife c. ( who was afterward examined on suspicion of being a witch : ) they had several sore fits in the time of publick worship , which did something interrupt me in my first prayer , being so unusual . after psalm was sung , abigail williams said to me , now stand up , and name your text ! and after it was read , she said , it is a long text. in the beginning of sermon , mrs. pope , a woman afflicted , said to me , now there is enough of that . and in the afternoon , abigail williams , upon my referring to my doctrine , said to me , i know no doctrine you had , if you did name one , i have forgot it . in sermon time , when goodwife c. was present in the meeting-house , ab. w. called out , look where goodwife c. sits on the beam suckling her yellow bird betwixt her fingers ! ann putman , another girle afflicted , said , there was a yellow bird sat on my hat as it hung on the pin in the pulpit ; but those that were by , restrained her from speaking loud about it . on monday the st . of march , the magistrates of salem appointed to come to examination of goodwife c. and about twelve of the clock they went into the meeting-house , which was thronged with spectators . mr. noyes began with a very pertinent and pathetical prayer ; and goodwife c. being called to answer to what was alledged against her , she desired to go to prayer , which was much wondred at , in the presence of so many hundred people : the magistrates told her , they would not admit it ; they came not there to hear her pray , but to examine her , in what was alledged against her . the worshipful mr. hathorne asked her , why she afflicted those children ? she said , she did not afflict them . he asked her , who did then ? she said , i do not know ; how should i know ? the number of the afflicted persons were about that time ten , viz. four married women , mrs. pope , mrs. putman , goodwife bibber , and an ancient woman , named goodall ; three maids , mary walcut , mercy lewes , at thomas putman's , and a maid at dr. griggs's ; there were three girls from to years of age , each of them , or thereabouts , viz. elizabeth parris , abigail williams , and ann putman ; these were most of them at goodwife c's . examination , and did vehemently accuse her in the assembly of afflicting them , by biting , pinching , strangling , &c. and that they did in their fits see her likeness coming to them , and bringing a book to them ; she said , she had no book ; they affirmed , she had a yellow bird , that used to suck betwixt her fingers , and being asked about it , if she had any familiar spirit , that attended her ? she said , she had no familiarity with any such thing . she was a gospel woman : which title she called her self by ; and the afflicted persons told her , ah! she was a gospel witch . ann putman did there affirm , that one day when lieutenant fuller was at prayer at her father's house , she saw the shape of goodwife c. and she thought goodwife n. praying at the same time to the devil ; she was not sure it was goodwife n. she thought it was ; but very sure she saw the shape of goodwife c. the said c. said , they were poor distracted children , and no heed to be given to what they said . mr. hathorne and mr. noyes replyed , it was the judgment of all that were present , they were bewitched , and only she the accused person said , they were distracted . it was observed several times , that if she did but bite her under lip in time of examination , the persons afflicted were bitten on their arms and wrists , and produced the marks before the magistrates , ministers , and others . and being watched for that , if she did but pinch her fingers , or grasp one hand hard in another , they were pinched , and produced the marks before the magistrates , and spectators . after that , it was observed , that if she did but lean her breast against the seat in the meeting-house , ( being the bar at which she stood ) they were afflicted . particularly mrs. pope complained of grievous torment in her bowels , as if they were torn out . she vehemently accused the said c. as the instrument , and first threw her muff at her ; but that flying not home , she got off her shoe , and hit goodwife c. on the head with it . after these postures were watched , if the said c. did but stir her feet , they were afflicted in their feet , and stamped fearfully . the afflicted persons asked her , why she did not go to the company of witches which were before the meeting-house mustering ? did she not hear the drum beat ? they accused her of having familiarity with the devil , in the time of examination , in the shape of a black man whispering in her ear ; they affirmed , that her yellow bird sucked betwixt her fingers in the assembly ; and order being given to see if there were any sign , the girl that saw it , said , it was too late now ; she had removed a pin , and put it on her head ; which was found there sticking upright . they told her , she had covenanted with the devil for ten years , six of them were gone , and four more to come . she was required by the magistrates to answer that question in the catechism , how many persons be there in the god-head ? she answered it but oddly , yet was there no great thing to be gathered from it ; she denied all that was charged upon her , and said , they could not prove a witch ; she was that afternoon committed to salem-prison ; and after she was in custody , she did not so appear to them , and afflict them as before . on wednesday the d . of march , i went to thomas putman's , on purpose to see his wife : i found her lying on the bed , having had a sore fit a little before ; she spake to me , and said , she was glad to see me ; her husband and she both desired me to pray with her while she was sensible ; which i did , though the apparition said , i should not go to prayer . at the first beginning she attended ; but after a little time , was taken with a fit ; yet continued silent , and seemed to be asleep : when prayer was done , her husband going to her , found her in a fit ; he took her off the bed , to set her on his knees , but at first she was so stiff , she could not be bended ; but she afterwards sat down , but quickly began to strive violently with her arms and leggs ; she then began to complain of , and as it were to converse personally with , goodwife n. saying , goodwife n. be gone ! be gone ! be gone ! are you not ashamed , a woman of your profession , to afflict a poor creature so ? what hurt did i ever do you in my life ? you have but two years to live , and then the devil will torment your soul ; for this your name is blotted out of god's book , and it shall never be put in god's book again ; be gone for shame , are you not afraid of that which is coming upon you ? i know , i know what will make you afraid ; the wrath of an angry god , i am sure that will make you afraid ; be gone , do not torment me , i know what you would have ( we judged she meant , her soul ) but it is out of your reach ; it is cloathed with the white robes of christ's righteousness . after this , she seemed to dispute with the apparition about a particular text of scripture . the apparition seemed to deny it ; ( the womans eyes being fast closed all this time ) she said , she was sure there was such a text , and she would tell it ; and then the shape would be gone , for , said she , i am sure you cannot stand before that text ! then she was sorely afflicted , her mouth drawn on one side , and her body strained for about a minute , and then said , i will tell , i will tell ; it is , it is , it is , three or four times , and then was afflicted to hinder her from telling , at last she broke forth , and said , it is the third chapter of the revelations . i did something scruple the reading it , and did let my scruple appear , lest satan should make any superstitiously to improve the word of the eternal god. however , tho' not versed in these things , i judged i might do it this once for an experiment . i began to read , and before i had near read through the first verse , she opened her eyes , and was well ; this fit continued near half an hour . her husband and the spectators told me , she had often been so relieved by reading texts that she named , something pertinent to her case ; as isa . . . isa . . . isa . . . and several others . on thursday the twenty fourth of march , ( being in course the lecture-day at the village ) goodwife n. was brought before the magistrates mr. hathorne and mr. corwin , about ten of the clock in the forenoon , to be examined in the meeting-house , the reverend mr. hale begun with prayer , and the warrant being read , she was required to give answer , why she afflicted those persons ? she pleaded her own innocency with earnestness . thomas putman's wife , abigail williams , and thomas putman's daughter accused her that she appeared to them , and afflicted them in their fits : but some of the others said , that they had seen her , but knew not that ever she had hurt them ; amongst which was mary walcut , who was presently after she had so declared bitten , and cryed out of her in the meeting-house , producing the marks of teeth on her wrist . it was so disposed , that i had not leisure to attend the whole time of examination , but both magistrates and ministers told me , that the things alledged by the afflicted , and defences made by her , were much after the same manner as the former was . and her motions did produce like effects , as to biting , pinching , brusing , tormenting , at their breasts , by her leaning , and when bended back , were as if their backs were broken . the afflicted persons said , the black man whispered to her in the assembly , and therefore she could not hear what the magistrates said unto her . they said also , that she did then ride by the meeting-house , behind the black man. thomas putman's wife had a grievous fit in the time of examination , to the very great impairing of her strength , and wasting of her spirits , insomuch as she could hardly move hand or foot when she was carried out . others also were there grievously afflicted , so that there was once such an hideous scriecth and noise ( which i heard as i walked at a little distance from the meeting-house ) as did amaze me , and some that were within , told me the whole assembly was struck with consternation , and they were afraid , that those that sate next to them were under the influence of witchcraft . this woman also was that day committed to salem prison . the magistrates and ministers also did inform me , that they apprehended a child of sarah g. and examined it , being between and years of age. and as to matter of fact , they did unanimously affirm , that when this child did but cast its eye upon the afflicted persons , they were tormented ; and they held her head , and yet so many as her eye cold six upon were afflicted . which they did several times make careful observation of : the afflicted complained , they had often been bitten by this child , and produced the marks of a small set of teeth accordingly ; this was also committed to salem prison , the child looked hail , and well as other children . i saw it at lieut. ingersol's . after the commitment of goodw. n. tho. putman's wife was much better , and had no violent fits at all from that th . of march , to the th . of april . some others also said they had not seen her so frequently appear to them , to hurt them . on the th . of march ( as capt. stephen sewal of salem did afterwards inform me ) eliz. paris had sore fits at his house , which much troubled himself , and his wife , so as he told me they were almost discouraged . she related , that the great black man came to her , and told her , if she would be ruled by him , she should have whatsoever she desired , and go to a golden city . she relating this to mrs. sewal , she told the child , it was the devil , and he was a lyar from the beginning , and bid her tell him so , if he came again : which she did accordingly , at the next coming to her , in her fits. on the th . of march , mr. hathorne , mr. corwin , and mr. higison , were at the prison-keeper's house to examine the child , and it told them there , it had a little snake that used to suck on the lowest joynt of its fore-finger ; and when they enquired where , pointing to other places , it told them , not there , but there , pointing on the lowest joint of the fore-finger , where they observed a deep red spot , about the bigness of a flea-bite ; they asked who gave it that snake ? whether the great black man ? it said no , its mother gave it . the of march there was a publick fast kept at salem on account of these afflicted persons . and abigal williams said , that the witches had a sacrament that day at an house in the village , and that they had red bread and red drink . the first of april , mercy lewis , thomas putman's maid , in her fit , said , they did eat red bread , like man's flesh , and would have had her eat some & but she would not ; but turned away her head , and spit at them , and said , i will not eat , i will not drink , it is blood , &c. she said , that is not the bread of life ; that is not the water of life ; christ gives the bread of life ; i will have none of it ! the first of april also marcy lewis aforesaid saw in her fit a vvhite man , and was with him in a glorious place , which had no candles nor sun , yet was full of light and brightness ; where was a great multitude in white glittering robes , and they sung the song in the fifth of revelation , the th verse , and the psalm and the psalm ; and said with her self , how long shall i stay here ! let me be along with you : she was loth to leave this place , and grieved that she could tarry no longer . this white man hath appeared several times to some of them , and given them notice how long it should be before they had another fit , which was sometimes a day , or day and half , or more or less , it hath fallen out accordingly . the d of april , the lord's-day , being sacrament-day , at the village , goodw. c. upon mr. parris's naming his text , john , . one of them is a devil , the said goodw. c. went immediately out of the meeting-house , and flung the door after her violently , to the amazement of the congregation . she was afterward seen by some in their fits , who said , o goodw. c. i did not think to see you here ! ( and being at their red bread and drink ) said to her , is this a time to receive the sacrament , you ran-away on the lord's day , and scorned to receive it in the meeting-house , and , is this a time to receive it ? i wonder at you ! this is the sum of what i either saw my self , or did receive information from persons of undoubted reputation and credit . remarks of things more than ordinary about the afflicted persons . . they are in their fits tempted to be vvitches , are shewed the list of the names of others , and are tortured , because they will not yeild to subscribe , or meddle with , or touch the book , and are promised to have present relief if they would do it . . they did in the assembly mutually cure each other , even with a touch of their hand , when strangled , and otherwise tortured ; and would endeavour to get to their afflicted , to relieve them . . they did also foretel when anothers fit was a-coming , and would say , look to her ! she will have a fit presently , which fell out accordingly , as many can bear witness , that heard and saw it . . that at the same time , when the accused person was present , the afflicted persons saw her likeness in other places of the meeting-house , suckling her familiar , sometimes in one place and posture , and sometimes in another . . that their motions in their fits are preternatural , both as to the manner , which is so strange as a well person could not screw their body into ; & as to the violence also it is preternatural being much beyond the ordinary force of the same person when they are in their right mind . . the eyes of some of them in their fits are exceeding fast closed , and if you ask a question they can give no answer , and i do believe they cannot hear at that time , yet do they plainely converse with the appearances , as if they did discourse with real persons . they are utterly pressed against any persons praying with them , and told by the appearances , they shall not go to prayer , so tho. putmans wife was told , i should not pray ; but she said , i should : and after i had done , reasoned with the appearance , did not i say he should go to prayer . the forementioned mary vv. being a little better at ease , the afflicted persons said , she had signed the book ; and that was the reason she was better . told me by edward putman . remarks concerning the accused . for introduction to the discovery of those that afflicted them it is reported mr. parris's indian man , and woman , made a cake of rye meal , and the childrens water , baked it in the ashes , and gave it to a dog , since which they have discovered , and seen particular persons hurting of them . in time of examination , they seemed little affected , though all the spectators were much grieved to see it . natural actions in them produced preternatural actions in the afflicted , so that they are their own image without any poppits of wax or otherwise . . that they are accused to have a company about or and they did muster in armes , as it seemed to the afflicted persons . . since they were confined , the persons have not been so much afflicted with their appearing to them , biteing or pinching of them &c. . they are reported by the afflicted persons to keep dayes of fast and dayes of thanksgiving , and sacraments ; satan endeavours to transforme himself to an angel of light , and to make his kingdom and administrations to resemble those of our lord jesus christ . . satan rages principally amongst the visible subjects of christ's kingdom and makes use ( at least in appearance ) of some of them to afflict others ; that christ's kingdom may be divided against it self , and so be weakened . . several things used in england at tryal of witches , to the number of or which are wont to pass instead of , or in concurrence with vvitnesses , at least or of them are found in these accused see keebles statutes . . some of the most solid afflicted persons do affirme the same things concerning seeing the accused out of their fitts as well as in them . . the witches had a fast , and told one of the afflicted girles , she must not eat , because it was fast day , she said , she would : they told her they would choake her then ; which when she did eat , was endeavoured . a further account of the tryals of the new-england witches , sent in a letter from thence , to a gentleman in london . here were in salem , june . . about persons that were afflicted with horrible torments by evil spirits , and the afflicted have accused or as witches , for that they have spectral appearances of them , tho the persons are absent when they are tormented . when these witches were tryed , several of them confessed a contract with the devil , by signing his book , and did express much sorrow for the same , delareing also thir confederate witches , and said the tempters of them desired 'em to sign the devils book , who tormented them till they did it . there were at the time of examination , before many hundreds of witnesses ▪ strange pranks play'd ; such as the taking pins out of the clothes of the afflicted , and thrusting them into their flesh , many of which were taken out again by the judges own hands . thorns also in like kind were thrust into their flesh ; the accusers were sometimes struck dumb , deaf , blind , and sometimes lay as if they were dead for a while , and all foreseen and declared by the afflicted just before 't was done . of the afflicted there were two girls , about or years of age , who saw all that was done , and were therefore called the visionary girls ; they would say , now he , or she , or they , are going to bite , or pinch the indian ; and all there present in court saw the visible marks on the indians arms ; they would also cry out , now look , look , they are going to bind such an ones legs , and all present saw the same person spoken of , fall with her legs twisted in an extraordinary manner ; now say they , we shall all fall , and immediately or of the afflicted fell down , with terrible shrieks and out-crys : at the time when one of the witches was sentenc'd , and pinnim'd with a cord , at the same time was the afflicted indian servant going home , ( being about or miles out of town , ) and had both his wrists at the same instant bound about with a like cord , in the same manner as she was when she was sentenc'd , but with that violence , that the cord entred into his flesh , not to be untied , nor hardly cut — many murders are suppos'd to be in this way committed ; for these girls , and others of the afflicted , say , they see coffins , and bodies in shrowds , rising up , and looking on the accused , crying , vengeance . vengeance on the murderers — many other strange things were transacted before the court in the time of their examination ; and especially one thing which i had like to have forgot , which is this , one of the accus'd , whilst the rest were under examination , was drawn up by a rope to the roof of the house where he was , and would have been choak'd in all probability , had not the rope been presently cut ; the rope hung at the roof by some invisibletye . for there was no hole where it went up ; but after it was cut the remainder of it was found in the chamber just above , lying by the very place where it hung down . in december , the court sate again at salem in new-england , and cleared about persons suspected for witches , and condemned three . the evidence against these three was the same as formerly , so the warrant for their execution was sent , and the graves digged for the said three , and for about five more that had been condemned at salem formerly , but were repreived by the governour . in the beginning of february . the court sate at charles-town , where the judge exprest himself to this effect . that who it was that obstructed the execution of justice , or hindred those good proceedings they had made , he knew not , but thereby the kingdom of satan was advanc'd , &c and the lord have mercy on this country ; and so declined coming any more into court. in his absence mr. d — sate as chief judge several days , in which time or were clear'd by proclamation , and almost as many by trial ; so that all are acquitted . the most remarkable was an old woman named dayton , of whom it was said , if any in the world were a witch , she was one , and had been so accounted years . i had the curiosity to see her tried ; she was a decrepid woman of about years of age , and did not use many words in her own defence . she was accused by about witnesses ; but the matter alledged against her was such as needed little apology , on her part not one passionate word , or immoral action , or evil , was then objected against her for years past , only strange accidents falling out , after some christian admonition given by her , as saying , god would not prosper them , if they wrong'd the widow . upon the whole , there was not prov'd against her any thing worthy of reproof , or just admonition , much less so heinous a charge . so that by the goodness of god we are once more out of present danger of this hobgoblin monster ; the standing evidence used at salem were called . but did not appear . there were others also at charles-town brought upon their tryals , who had formerly confess'd themselves to be witches ; but upon their tryals deny'd it , and were all clear'd ; so that at present there is no further prosecution of any . cases of conscience concerning evil spirits personating men ; witchcrafts , infallible proofs of guilt in such as are accused with that crime . all considered according to the scriptures , history , experience , and the judgment of many learned men. by increase mather , president of harvard colledge at cambridge , and teacher of a church at boston in new england prov . xxii . xxi . — that thou mightest answer the words of truth , to them that send unto thee . efficiunt daemones , ut quae non sunt , sic tamen , qua●● sint , conspicienda hominibus exhibeant . lactantlus lib. . instit . cap. . diabolus consulitur , cum iis mediis utimur aliquid cognoscendi , quae a diabolo sunt introducta . ames cas . cons . l. . cap. . printed at boston , and re-printed at london , for iohn dunton , at the raven in the poultrey . . christian reader . so odious and abominable is the name of a witch , to the civilized , much more the religious part of mankind , that it is apt to grow up into a scandal for any , so much as to enter some sober cautions against the over hasty suspecting , or too precipitant judging of persons on this account . but certainly , the more execrable the crime is , the more critical care is to be used in the exposing of the names , liberties , and lives of men ( especially of a godly conversation ) to the imputation of it . the awful hand of god now upon us , in letting loose of evil angels among us to perpretate such horrid mischiefs , and suffering of hell's instruments to do such fearful things as have been scarce heard of ; hath put serious persons into deep musings , and upon curious enquiries what is to be done for the detecting and defeating of this tremendous design of the grand adversary : and , tho' all that fear god are agreed , that no evil is to be done , that good may come of it ; yet hath the devil obtained not a little of his design , in the divisions of reuben , about the application of this rule . that there are devils and witches , the scripture asserts , and experience confirms , that they are common enemies of mankind , and set upon mischief , is not to be doubted : that the devil can ( by divine permission ) and often doth vex men in body and estate , without the instrumentality of witches , is undeniable : that he often hath , and delights to have the concurrence of witches , and their consent in harming men , is consonant to his native malice to man , and too lamentably exemplified : that witches , when detected and convinced , ought to be exterminated and cut off , we have god's warrant for , exod. . . only the same god who hath said , thou shalt not suffer a witch to live ; hath also said , at the mouth of two witnesses , or three witnesses shall he that is worthy of death , be put to death : but at the mouth of one witness , he shall not be put to death , deut. . . much debate is made about what is sufficient conviction , and some have ( in their zeal ) supposed that a less clear evidence ought to pass in this than in other cases , supposing that else it will be hard ( if possible ) to bring such to condign punishment , by reason of the close conveyances that there are between the devil and witches ; but this is a very dangerous and unjustifiable tenet . men serve god in doing their duty , he never intended that all persons guilty of capital crimes should be discovered and punished by men in this life , though they be never so curious in searching after iniquity . it is therefore exceeding necessary that in such a day as this , men be informed what is evidence and what is not . it concerns men in point of charity ; for tho' the most shining professor may be secretly a most abominable sinner , yet till he be detected , our charity is bound to judge according to what appears : and notwithstanding that a clear evidence must determine a case ; yet presumptions must be weighed against presumptions , and charity is not to be forgone as long as it has the most preponderating on its side . and it is of no less necessity in point of justice ; there are not only testimonies required by god , which are to be credited according to the rules given in his word referring to witnesses : but there is also an evidence supposed to be in the testimony , which is throughly to be weighed , and if it do not infallibly prove the crime against the person accused , it ought not to determine him guilty of it ; for so a righteous man may be condemned unjustly . in the case of witchcrafts we know that the devil is the immediate agent in the mischief done , the consent or compact of the witch is the thing to be demonstrated . among many arguments to evince this , that which is most under present debate , is that which refers to something vulgarly called spectre evidence , and a certain sort of ordeal or trial by the sight and touch . the principal plea to justifie the convictive evidence in these , is fetcht from the consideration of the wisdom and righteousness of god in governing the world , which they suppose would fail , if such things were permitted to befal an innocent person : but it is certain , that too resolute conclusions drawn from hence , are bold usurpations upon spotless sovereignty : and tho' some thing if suffered to be common , would subvert this government , and disband , yea ruine humane society ; yet god doth sometimes suffer such things to evene , that we may thereby know how much we are beholden to him , for that restraint which he lays upon the infernal spirits , who would else reduce a world into a chaos . that the resolutions of such cases as these is proper for the servants of christ in the ministry cannot be denied ; the seasonableness of doing it now , will be justified by the consideration of the necessity there is at this time of a right information of mens judgments about these things , and the danger of their being misinformed . the reverend , learned , and judicious author of the ensuing cases , is too well known to need our commendation : all that we are concerned in , is to assert our hearty consent to , and concurrence with the substance of what is contained in the following discourse : and , with our hearty request to god , that he would discover the depths of this hellish design ; direct in the whole management of this affair ; prevent the taking any wrong steps in this dark way ; and that he would in particular bless these faithful endeavours of his servant to that end , we commend it and you to his divine benediction . william hubbard . samuel phillips . charles morton . james allen. michael wigglesworth . samuel whiting sen. samuel willard . john baily . jabez fox . joseph gerrish . samuel angier . john wise . joseph capen . nehemiah walter . cases of conscience concerning witchcrafts . the first case that i am desired to express my judgment in , is this , whether it is not possible for the devil to impose on the imaginations of persons bewitched , and to cause them to believe that an innocent , yea that a pious person does torment them , when the devil himself doth it ; or whether satan may not appear in the shape of an innocent and pious , as well as of a nocent and wicked person , to afflict such as suffer by diabolical molestations ? the answer to the question must be affirmative ; let the following arguments be duely weighed in the ballance of the sanctuary . argu. . there are several scriptures from which we may infer the possibility of what is affirmed . . we find that the devil by the instigation of the witch at endor appeared in the likeness of the prophet samuel . i am not ignorant that some have asserted that , which , if it were proved , would evert this argument , viz. that it was the true and not a delusive samuel which the witch brought to converse with saul . of this opinion are some of the jewish rabbies a and some christian doctors b and many late popish authors c amongst whom cornel . a lapide is most elaborate . but that it was a daemon representing samuel has been evinced by learned and orthodox writers : especially e peter martyr , f balduinus † lavater , and our incomparable john rainolde . i shall not here insist on the clearing of that , especially considering , that elsewhere i have done it : only let me add , that the witch said to saul , i see elohim , i. e. a god ; ( for the whole context shows , that a single person is intended ) ascending out of the earth . sam. . . the devil would be worshipped as a god , and saul now , that he was become a necr●mancer , must bow himself to him . moreover , had it been the true samuel from heaven reprehending saul , there is great reason to believe , that he would not only have reproved him for his sin , in not executing judgment on the amalekites ; as in ver. . but for his wickedness in consulting with familiar spirits : for which sin it was in special that he died , chron. . . but in as much as there is not one word to testify against that abominaon , we may conclude that it was not real samuel that appeared to saul : and if it were the devil in his likeness , the argument seems very strong , that if the devil may appear in the form of a saint in glory , much more is it possible for him to put on the likeness of the most pious and innocent saint on earth . there are , who acknowledge that a daemon may appear in the shape of a godly person , but not as doing evil. whereas the devil in samuel's likeness told a pernicious lye , when he said , thou hast disquieted me . it was not in the power of saul , nor of all the devils in hell , to disquiet a soul in heaven , where samuel had been for two years before this apparition . nor did the spectre speak true , when he said , thou and thy sons shall be with me : tho' saul himself at his death went to be with the devil , his son jonathan did not so . besides , ( which suits with the matter in hand ) the devil in samuels shape confirmed necromancy and cursed witchery . he that can in the likeness of saints encourage witches to familiarity with hell , may possibly in the likeness of a saint afflict a bewitched person . but this we see from scripture , satan may be permitted to do . and whereas it is objected , that the devil may appear indeed in the form of dead persons , but that he cannot represent such as are living ; the contrary is manifest . no question had saul said to the witch , bring me david who was then living , she could as easily have shown living david as dead samuel , as easily as that great conjurer , of whom * wierus speaks , brought the appearance of hector and achilles , and after that of david before the emperour maximilian . and that evil angels have sometimes appeared in the likeness of living absent persons , is a thing abundantly confirmed by history . † austin tells us of one that went for resolution in some intricate questions to a philosopher , of whom he could get no answer ; but in the night the philosopher comes to him , and resolves all his doubts . not long after , he demanded the reason why he could not answer him in the day as well as in the night ; the philosopher professed he was not with him in the night , only acknowledged that he dreamed of his having such conversation of his friend , but he was all the time at home , and asleep . paulus and palladius did both of them profess to austin , that one in his shape , had divers times , and in divers places appeared to them † : thyreus mentions several apparitions of absent living persons , which happened in his time , and which he had the certain knowledge of . a man that is in one place cannot ( autoprosopos ) at the same time be in another . it remains then that such spectres are prodigious and supernatural , and not without diabolical operation . it has been controverted among learned men , whether innocent persons may not by the malice and deluding power of the devil be represented as present amongst witches at their dark assemblies . the mentioned thyreus says , that the devil may , and often does represent the forms of innocent persons out of those conventions , and that there is no question to be made of it , but as to his natural power and art he is able to make their shapes appear amongst his own servants , but he supposeth the providence of god will not suffer such an injury to be done to an innocent person . with him b delrio , and spineus concur . but cumanus in his lucerna inquisitorum ( a book which i have not yet seen ) defends the affirmative in this question . bins fieldius in his treatise , concerning the confession of witches , inclines to the negative , only c he acknowledges dei extraordinaria permissione posse innocentes sic representari . and he that shall assert , that great and holy god never did nor ever will permit the devil thus far to abuse an innocent person , affirms more than he is able to prove . the story of germanus his discovering a diabolical illusion of this nature , concerning a great number of persons that seemed to be at a feast when they were really at home and asleep , is mentioned by many authors . but the particulars insisted on , do sufficiently evince the truth of what we assert , viz. that the devil may by divine permission appear in the shape of innocent and pious persons . nevertheless , it is evident from another scripture , viz. that in cor. . . for satan himself is transformed into an angel of light. he seems to be what he is not , and makes others seem to be what they they are not . he represents evil men as good , and good men as evil . the angels of heaven ( who are the angels of light ) love truth and righteousness , the devil will seem to do so to ; and does therefore sometimes lay before men excellent good principles and exhort them ( as he did theodore maillit ) to practise many things , which by the law of righteousness they are obliged unto , and hereby he does more effectually deceive . is it not strange , that he has sometimes intimated to his most devoted servants , that if they would have familiar conversation with him , they must be careful to keep themselves from enormous sins , and pray constantly for divine protection ? but so has he transformed himself into an angel of light , as a boissardus sheweth . he has frequently appeared to men pretending to be a good angel , so to anatolius of old ; and the late instances of b d● . d ee and kellet are famously known . how many deluded enthusiasts both in former and latter times have been imposed on by satans appearing visibly to them , pretending to be a good angel. and moreover , he may be said to transform himself into an angel of light , because of his appearing in the form of holy men , who are the children of light , yea in the shape and habit of eminent ministers of god. so did he appear to mr. earl of colchester in the likeness of mr. liddal an holy man of god , and to the turkish chaous baptized at london , anno . pretending to be mr. dury an excellent minister of christ . and how often has he pretended to be the apostle paul or peter or some other celebrated saint ? ecclesiastical histories abound with instances of this nature . yea , sometimes he has transfigured himself into the form of christ . it is reported that he appeared to c st. martin gloriously arrayed , as if he had been christ . so likewise to d secundellus , and to another saint , who suspecting it was satan , transforming himself into an angel of light had this expression , if i may see christ in heaven it is enough , i desire not to see him in this world ; whereupon the spectre vanished . it has been related of luther , that after he had been fasting and praying in his study , the devil come pretending to be christ , but luther saying , away thou confounded devil , i acknowledge no christ but what is in my bible , nothing more was seen . thus then the devil is able ( by divine permission ) to change himself into what form or figure he pleaseth , omnia transformat sese in miracula rerum . a third scripture to our purpose is that , in rev. . . where the devil is called the accuser of the brethren . such is the malice and impudence of the devil , as that he does accuse good men , and that before god , and that not only of such faults as they really are guilty of , he accused joshua with his filthy garments , when through his indulgence some of his family had transgressed by unlawful marriages , zach. . . with ezra . . but also with such crimes , as they are altogether free from . he represented the primitive christians as the vilest of men , and as if at their meetings they did commit the most nefandous villanies that ever were known ; and that not only innocent , but eminently pious persons should thro' the malice of the devil be accused with the crime of witchcraft , is no new thing . such an affliction did the lord see meet to exercise the great athanasius with t only the divine providence did wonderfully vindicate him from that as well as from some other soul aspersions . the waldenses ( altho' the scriptures call them saints , rev. . . ) have been traduccd by satan and by the world as horrible witches ; so have others in other places , only because they have done extraordinary things by their prayers : it is by many authors related , that a city in france was molested with a diabolical spectre , which the people were wont to call hugon ; near that place a number of protestants were wont to meet to serve god , whence the professors of the true reformed religion were nic ▪ named hugonots , by the papists , who designed to render them before the world , as the servants and worshippers of that daemon , that went under the name of hugon . and how often have i read in books written by jesuits , that luther was a wizard , and that he did himself confess that he had familiarity with satan ! most impudent untruths ! nor are these things to be wondered at , since the holy son of god himself was reputed a magician , and one that had familiarity with the greatest of devils . the blaspheming pharisees said , he casts out the devils thro' the prince of devils , matth. . . there is then not the best saint on earth ( man or woman ) that can assure themselves that the devil shall not cast such an imputation upon them . it is enough for the disciple that he be as his master , and the servant as his lord : if they have called the master of the house reelzebub , how much more them of his houshold , matth. . . it is not for men to determine how far the holy god may permit the wicked one to proceed in his accusations . the sacred story of job giveth us to understand , that the lord whose ways art past finding out , does for wise and holy ends suffer satan by immediate operation , ( and consequently by witchcraft ) greatly to afflict innocent persons , as in their bodies and estates , so in their reputations . i shall mention but one scripture more to confirm the truth in hand : it is that in eccles . . , . where it is said , all things come alike to all , there is one event to the righteous and to the wicked , as is the good , so is the sinner , this is an evil amongst all things under the sun , that there is one event happeneth to all . and in eccles . . . 't is said , there is a just man that perisheth in his righteousness . from hence we infer , that there is no outward affliction whatsoever but may befal a good man ; now to be represented by satan as a tormentor of bewitched or possessed persons , is a sore affliction to a good man. to be tormented by satan is a sore affliction , yet nothing but what befel job , and a daughter of abraham , whom we read of in the gospel : to be represented by satan as tormenting others , is an affliction like the former ; the lord may bring such extraordinary temptations on his own children , to afflict and humble them , for some sin they have been guilty of before him . a most wicked person in st. ives , got a knife , and went with it to a ministers house , designing to stab him , but was disappointed ; afterwards conscience being awakened , the devil appears to this person in the shape of that minister , with a knife in his hand exhorting to self-murder : was not here a punishment suitable to the sin which that person had been guilty of ? perhaps some of those whom satan has represented as committing witchcrafts , have been tampering with some foolish and wicked sorceries , tho' not to that degree , which is criminal and capital by the laws both of god and men ; for this satan may be permitted so to scourge them ; or it may be , they have misrepresented and abused others , for which cause the holy god may justly give satan leave falsely to represent them . have we not known some that have bitterly censured all that have been complained of by bewitched persons , saying it was impossible they should not be guilty ; soon upon which themselves or some near relations of theirs , have been to the lasting infamy of their families , been accused after the same manner , and personated by the devil ! such tremendous rebukes on a few , should make all men to be careful how they joyn with satan in condemning the innocent . arg. . because it is possible for the devil in the shape of an innocent person to do other mischiefs . as for those who acknowledge that satan may personate a pious person , but not to do mischief , their opinion has been confuted by more than a few unhappy instances . mr. clark u speaks of a man that had been an atheist , or a sadduce , not believing that there are any devils or any ( to us ) invisible world ; this man was converted , but as a punishment of his infidelity , evil angels did often appear to him in the shape of his most intimate friends , and would sometimes seduce him into great inconveniences . it has been elsewhere , and but now noted , that a daemon in the shape of excellent mr. dury appeared to the turkish chaos , anno. . to disswade him from prosecuting his desires of baptism into the name of christ : also to mr. earle in the likeness of his friends , to discourage him from doing things lawful and good . a multitude of jews were once deluded by a person pretending to be moses from heaven , and that if they would follow him they should pass safe through the sea ( as did their fathers of old through the red ▪ sea ) whereby great numbers of them were deceived and perished in the waters . w learned and judicious men have concluded that this moses creensis was a daemon , transforming himself into moses : and that the devil has frequently appeared x in the shape of famous persons to the end that he might seduce men into idolatry , a sin equal to that of witchcraft ) no man that has made it his concern to enquire into things of this nature can be ignorant . many examples of this kind are collected by mr. bromball in his treatise of spectres , and the cunning devil , to strengthen men in their worshipping of saints departed : and by mr. bovet in his pandemonium . it is credibly reported that the devil in the likeness of a faithful minister ( as st. ives before mentioned , near boston in lincolnshire ) came to one that was in trouble of mind , telling her the longer she lived , the worse it would be for her ; and therefore advising her to self-murder : an eminent person still living had the account of this matter from mr. cotton ( the famous teacher of both bostons . ) he was well acquainted with that minister , who related to him the whole story , with all the circumstances of it : for mr. cotton was so affected with the report , as to take a journey on purpose to the town where this happened , that so he might obtain a satisfactory account about it , which he did . some authors say , that a daemón appeared in the form of sylvanus ( hierom's friend ) attempting a dishonest thing , the devil thereby designing to blast the reputation of a famous bishop . i have in another book mentioned that celebrated instance concerning an honest citizen in zurick ( the metropolis of helvetia ) in whose shape the devil appeared , committing an abominable fact ( not fit to be named ) very early in the morning , seen by the prefect of the city , and his servant ; they were amazed to behold a man of good esteem for his conversation , perpetrating a thing so vile and abominable ; but going from the spectre in the field , to the citizen's house in the town , they found him at home , and in his bed , nor had he been abroad that morning , which convinced them , that what they saw was an illusion of the devil : this passage is mentioned as a thing known and certain by lavater in his treatise of spectres , z who was a most learned and judicious preacher in that city . our juel saith of him , that he must ingeniously confess , that he never understood solomon's proverbs , until lavater expounded them to him : that book of his de spectris hath been published in latin , high and low dutch , french , italian . the learned zanchy † speaks highly of it , professing that he had read it both with pleasure and profit . voetius a takes notice of that passage which we have quoted out of levater as a thing memorable . some popish authors argue , that that devil cannot personate an innocent man as doing an act of witchcraft , because then he might as well represent them as committing theft , murder , &c. and if so , there would be no living in the world : but i turn the argument against them , he may ( as the mentioned instances prove ) personate honest men as doing other evils ; and no solid reason can be given why he may not as well personate them under the notion of witches , as under the notion of thieves , murders , and idolaters : as for the objection , that then there would be no living in the world , we shall consider it under the next argument . arg. . if satan may not represent one that is not a covenant servant of his , as afflicting those that are bewitched or possessed , then it is either because he wants will , or power to do this , or because god will never permit him thus to do . no man but a sadduce doubts of the ill will of devils ; nothing is more pleasing to the malice of those wicked spirits than to see innocency wronged : and the power of the enemy is such , as that having once obtained a divine concession to use his art , he can do this and much more than this amounts unto : we know by scripture-revelation , that the sorcerers of egypt caused many untrue and delusive † representations before pharaoh and his servants . exod. . , . & . . and we read of the working of satan in all power and signs , and lying wonders . thess . . . his heart is beyond what the wisest of men may pretend unto : he has perfect skill in opticks , and can therefore cause that to be visible to one , which is not so to another , and things also to appear far otherwise then they are : he has likewise the art of limning in the perfection of it , and knows what may be done by colours . it is an odd passage b which i find in the acta eruditorum , printed at lipsick , that about thirty two years ago an indigent merchant in france was instructed by a daemon , that with water of borax he might colour taffities , so as to cause them to glister and look very gay : he searcheth into the nature , causes , and reasons of things , whereby he is able to produce wonderful effects : so that if he does not form the shape of an innocent person as afflicting others , it is not from want of either will or power . they that affirm , that god never did , nor ever will permit him thus to do , alledge that it is inconsistant with the righteousness and providence of god , in governing humane affairs thus to suffer men to be imposed on : it must be acknowledged c that the divine providence has taken care , that the greatest part of mankind shall not be left to unavoidable deception , so as to be always abused by the mischievous agents of hell , in the objects of plain sence : but yet it is not for sinful and silly mortals to prescribe rules to the most high in his government of the world , or to direct him how far he may permit satan to use his power : i am apt to think that there are some amongst us , who if they had lived in job's days , and seen the devil tormenting of him , and heard him complaining of being scared with dreams , and terrified with night-visions , they would have joined with his uncharitable friends in censuring him as a most guilty person : but we should consider , that the most high god doth sometimes deal with men in a way of absolute sovereignty , performing the thing which is appointed for them , and many such things are with him : if he does destroy the perfect with the wicked , and laugh at the tryal of the innocent , ( job . . , . ) who shall enter into his councils ! who has given him a charge over the earth ! or who has disposed the whole world ! men are not able to give an account of his ordinary works , much less of his secret counsels , and the dark dispensations of his providence : they do but darken counsel by words without knowledge when they undertake it : if we are not able to see how this or that can stand with the righteousness of him that governs the world , shall we say that the almighty will pervert judgment ? or that he that governs the earth hateth right ? shall we condemn him that is most just ? but whereas 't is objected , where is providence ? and how shall men live on the earth , if the devil may be permitted to use such power ? i demand , where was providence , when satan had power to cause sons of belial to lye and swear away the life of innocent naboth , laying such crimes to his charge as he was never guilty of ? and what an hour of darkness was it ? how far was the power of hell permitted to prevail , when christ the son of god was accused , condemned , and hanged for a crime that he never was guilty of ? that was the strangest providence that has happened since the world began , and yet in the issue the most glorious : we must therefore distinguish between what does ordinarily come to pass by the providence of god , and things which are extraordinary : it is not an usual thing for a naboth to have his life taken from him by false accusations , or for an athanasius or a susanna to be charged , and perhaps brought before courts of judicature for crimes of which they were altogether innocent . but if we therefore conclude , that such a thing as this can never happen in the world , we shall offend against the generation of the just : it is not ordinary for devils to be permitted to reveal the secret sins of men ; yet this has been done more than once or twice : nor is it ordinary for daemons to steal money out of mens pockets , and purses , or wine and cyder out of their cellars . yet some such instances have there been amongst our selves . it is not usual for providence to permit the devil to come from hell and to throw fire on the tops of houses , and to cause a whole town to be burnt to ashes thereby ; there would ( it must be confessed ) be no living in the world , if evil angels should be permitted to do thus when they had a mind to it ; nevertheless , authors worthy of credit , tell us , that this has sometimes happened . d both erasmus and cardanus ▪ write that the town of schiltach in germany , was in the month of april , . set on fire by a devil , and burnt to the ground in an hour's space : 't is also reported by sigibert , aventinus and others , that some cottages and barns in a town called bingus were fired by a wicked genius ; that spiteful daemon said it was for the impieties of such a man whom he named , that he was sent to molest them : the poor man to satisfie his neighbours , who were ready to stone him , carried an hot iron in his hand , but receiving no hurt thereby , he was judged to be innocent . it is not ordinary for a devil upon the dying curse of a servant , to have a commission from heaven to tear and torment a bloody cruel master ; yet such a thing may possibly come to pass . there is a fearful story to this purpose , in the account of the bucuneers of america , e wherein my author relates that a servant , who was spirited or kidnapt ( as they call it ) into america , falling into the hands of a tyrannical master , he ran away from him , but being taken and brought back , the hard-hearted tyrant lashed him on his naked back , until his body ran in an entire stream of blood ; to make the torment of this miserable creature intolerable , he anointed his wounds with juice of lemon mingled with salt and pepper , being ground small together , with which torture the miserable wretch gave up the ghost , with these dying words , i beseech the almighty god , creator of heaven and earth , that he permit a wicked spirit , to make thee feel as many torments before thy death , as thou hast caused me to feel before mine : scarce four days were past after this horrible fact , when the almighty judge gave permission to the father of wickedness to possess the body of that cruel master , and to make him lacerate his own flesh until he died , belike surrendring his ghost into the hands of the infernal spirit , who had tormented his body : but of this tragical story enough . to proceed , is it not usual for persons after their death to appear unto the living : but it does not therefore follow , that the great god will not suffer this to be : for both in former and latter ages , examples thereof have not been wanting : no longer since than the last winter , there was much discourse in london concerning a gentlewoman , unto whom her dead son ( and another whom she knew not ) had appeared : being then in london , i was willing to satisfie my self , by enquiring into the truth of what was reported ; and on febr. . . my brother ( who is now a pastor to a congregation in that city ) and i discoursed the gentlewoman spoken of ; she told us , that a son of hers , who had been a very civil young man , but more airy in his temper than was pleasing to his serious mother , being dead , she was much concerned in her thoughts about his condition in the other world ; but a fortnight after his death he appeared to her , saying , mother you are solicitous about my spiritual welfare ; trouble your self no more , for i am happy , and so vanished ; should there be a continual intercourse between the visible and invisible world , it would breed confusion . but from thence to infer , that the great ruler of the universe will never permit any thing of this nature to be , is an inconsequent conclusion ; it is not usual for devils to be permitted to come and violently carry away persons through the air , several miles from their habitations : nevertheless , this was done in sweedland about twenty years ago , by means of a cursed knot of witches there . and a learned physician now living , giveth an account of several children , who by diabolical frauds were stollen from their parents , and others left in their room : and of two , that in the night-time a line was by invisible hands put about their necks , with which they had been strangled , but that some near them happily prevented it . v. germ. ephem . anno . pag. . . let me further add here ; it has very seldom been known , that satan has personated innocent men doing an ill thing , but providence has found out some way for their vindication ; either they have been able to prove that they were in another place when that fact was done , or the like . so that perhaps there never was an instance of any innocent person condemned in any court of judicature on earth , only through satans deluding and imposing on the imaginations of men , when nevertheless , the witnesses , juries , and judges , were all to be excused from blame . arg. . it is certain both from scripture and history , that magicians by their inchantments and hellish conjurations , may cause a false representation of persons and things . an inchanted eye shall see such things as others cannot discern ; it is a thing too well known to be denied , that some by rubbing their eyes with a bewitched water , have immediately thereupon seen that which others could not discern ; and there are persons in the world , who have a strange spectral sight . mr. glanvil f speaks of a dutch-man that could see ghosts which others could perceive nothing of . there are in spain a sort of men whom they call zahurs , these can see into the bowels of the earth ; they are able to discover minerals and hidden treasures ; nevertheless , they have their extraordinary sight only on tuesdays and fridays , and not on the other days of the week . delrio saith , that when he was at madrid , anno dom. . he saw some of these strange sighted creatures . mr. george sinclare , in his book entituled , satans invisible world discovered , h has these words , i am undoubtedly informed , that men and women in the high-lands can discern fatality approaching others , by seeing them in the waters or with winding sheets about them . and that others can lecture in a sheeps shoulder-bone a death within the parish seven or eight days before it come . it is not improbable but that such preternatural knowledge comes first by a compact with the devil , and is derived downward by succession to their posterity : many such i suppose are innocent , and have this sight against their will and inclination . thus mr. sinclare , i concur with his supposal , that such knowledge is originally from satan , and perhaps the effect of some old inchantment . there are some at this day in the world , that if they come into a house where one of the family will die within a fortnight , the smell of a dead corpse offends them to such a degree , as that they cannot stay in that house . it is reported that near unto the abby of st. maurice in burgundy i there is a fish-pond in which are fishes put according to the number of the monks of that place ; if any one of them happen to be sick , there is a fish seen to float and swim above water half dead , and if the monk shall die , the fish a few days before dieth . in some parts in wales death-lights or corps candles ( as they call them ) are seen in the night time going from the house where somebody will shortly die , and passing in to the church-yard . of this , my honoured and never to be forgotten friend mr. richard baxter , k has given an account in his book about witchcrafts lately published : what to make of such things , except they be the effects of some old inchantment , i know not ; nor what natural reason to assign for that which i find amongst the observations of the imperial academy for the year , viz. that in an orchard where are choice damascen plumbs , the master of the family being sick of a quartan ague , whilst he continued very ill , four of his plumb-trees instead of damascens brought forth a vile sort of yellow plumbs : but recovering health , the next year the tree did ( as formerly ) bear damascens again ; but when after that he fell into a fatal dropsie , on those trees were seen not damascens , but another sort of fruit. the same author l gives instances of which he had the certain knowledge , concerning apple-trees and pear-trees , that the fruit of them would on a sudden wither as if they had been baked in an oven , when the owners of them were mortally sick . it is no less strange that in the illustrious electoral m house of brandenburg before the death of some one of the family feminine spectres appeared : n and often in the houses of great men , voices and visions from the invisible world have been the harbingers of death . when any heir in the worshipful family of the breertons in cheshire is near his death , there are seen in a pool adjoyning , bodies of trees swimming for certain days together , on which learned cambden o has this note , these and such like things are done either by the holy tutelar angels of men , or else by the devils , who by gods permission mightily shew their power in this inferiour world. as for mr. sinclare's notion that some persons may have a second sight , ( as 't is termed ) and yet be themselves innocent , i am satisfied that he judgeth right ; for this is common amongst the laplanders , who are horribly addicted to magical incantations : they bequeath their daemons to their children as a legacy , by whom they are often assisted ( like bewitched persons as they are ) to see and do things beyond the power of nature . an historian who deserves credit , relates , p that a certain laplander gave him a true and particular account of what had happened to him in his journey to lapland ; and further complained to him with tears , that things at great distance were represented to him , and how much he desired to be delivered from that diabolical sight , but could not ; this doubtless was caused by some inchantment . but to proceed to what i intend ; the eyes of persons by reason of inchanting charms , may not only see what others do not , but be under such power of fascination , as that things which are not , shall appear to them as real : the apostle speaks of bewitched eyes , gal. . . and we know from scripture , that the imaginations of men have by inchantments been imposed upon ; and histories abound with very strange instances of this nature : the old witch circe by an inchanted cup caused ulysses his companions to imagine themselves to be turned into swine ; and how many witches have been themselves so bewitched by the devil , as really to believe that they were transformed into wolves , or dogs , or cats . it is reported of simon magus , q that by his sorceries he would so impose on the imaginations of people , as that they thought he had really changed himself into another sort of creature . opollonius of tyana could out do simon with his magick : the great bohemian conjurer zyto r by his inchantments , caused certain persons whom he had a mind to try his art upon , to imagine that their hands were turned into the feet of an ox , or into the hoofs of a horse , so that they could not reach to the dishes before them to take any thing thence ; he sold wisps of straw to a butcher who bought them for swine , that many such prestigious pranks were played ; by the unhappy faustus , is attested by camerarius , wyerus , voetius , lavater , and lonicer . there is newly published a book ( mentioned in the acta eruditorum ) wherein the author s ( wiechard valvassor ) relates , that a venetian jew instructed him ( only he would not attend his instructions ) how to make a magical glass which should represent any person or thing according as he should desire . if a magician by an inchanted glass can do this , he may as well by the help of a daemon cause false idaeas of persons and things to be impressed on the imaginations of bewitched persons ; the blood and spirits of a man , that is bitten with a mad-dog , are so envenomed , as that strange impressions are thereby made on his imagination : let him be brought into a room where there is a looking-glass , and he will ( if put upon it ) not only say but swear that he sees a dog , tho' in truth there is no dog it may be within miles of him ; and is it not then possible for the dogs of hell to poyson the imaginations of miserable creatures , so as that they shall believe and swear that such persons hurt them as never did so ? i have heard of an inchanted pin , that has caused the condemnation and death of many scores of innocent persons . there was a notorious witchfinder in scotland , that undertook by a pin , to make an infallible discovery of suspected persons , whether they were witches or not , if when the pin was run an inch or two into the body of the accused party no blood appeared , nor any sense of pain , then he declared them to be witches ; by means hereof my author tells me no less then persons were condemned for witches in that kingdom . this bloody jugler after he had done enough in scotland , came to the town of berwick upon tweed ; an honest man now living in new-england assureth me , that he saw the man thrust a great brass pin two inches into the body of one , that some would in that way try whether there was witchcraft in the case or no : the accused party was not in the least sensible of what was done , and therefore in danger of receiving the punishment justly due for witchcraft ; only it so happened , that collonel f●nwick ( that worthy gentleman , who many years since lived in new-england ) was then the military governour in that town ; he sent for the mayor and magistrates advising them to be careful and cautious in their proceedings ; for he told them , it might be an inchanted pin , which the witch-finder made use of : whereupon the magistrates of the place ordered that he should make his experiment with some other pin as they should appoint : but that he would by no means be induced unto , which was a sufficient discovery of the knavery and witchery of the witch-finder . there is a strange diabolical energy goeth along with incantations . if balak had not known , that he would not have sent for balaam , to see whether he could inchant the children of israel . the scripture intimates that inchantments will keep a serpent from biting , eccles . . . a witch in sweedland confessed , that the devil gave her a wooden knife ; and that if she did but touch any living thing with that knife , it would die immediately : and that there is a wonderful power of the devil attending things inchanted , we have confirmed by a prodigious instance in major wein , a scotch man : that wretched man was a perfect prodigy ; a man of great parts ; esteemed a saint , yet lived in secret uncleanness with his own sister for thirty four years together : after his wickedness was discovered , he did not seem to be troubled at any of his crimes , excepting that he had caused a poor woman to be publickly whipped , because she reported that she had seen him committing bestiality ; which thing was true , only the woman could not prove it . this horrid creature , if he had his inchanted staff in his hand could pray to admiration , and do extraordinary things , as is more amply related in the postscript to mr. sinclares his book before mentioned : but if he had not his inchanted rod to lean upon , he could not transform himself into an angel of light : but by all these things we may conclude , that it is not impossible , but that a guilty conjurer , that so he may render himself the less suspected , may by his magical art and inchantment , cause innocent persons to be represented as afflicting those whom the devil and himself are the tormentors of . arg. . the truth we affirm is so evident , as that many learned and judicious men have freely subscribed unto it . the memorable relation of the devils assuming the shape of an innocent citizen in zurick , is in the judgment of that great divine lud levater , of weighty consideration : and he declares , that he does therefore mention it , that so judges might be cautelous in their proceedings in cases of this nature , inasmuch as the devil does often in that way intangle innocent persons , and bring them into great troubles . his words are , s hanc historiam ideo recito , ut judices , in hujusmodi , casibus cauti sint : diabolus enim hac via sape innocentibus insidiatur . he confirms what he saith by reciting a passage out of alertus granzius , who writes that the devil was seen in the shape of a nobleman to come out of the empress's chamber : but to clear her innocency , she ( according to the superstitious ordeals then in fashion ) walked blinfold over a great many of glowing hot irons without touching any of them . voetius in his u disputation of spectres proposeth that question , whether the devil may not untruly personate a godly man , and answers in the affirmative : and withal adds , that it is a sufficient argument ( ad hominem ) to answer the papists with their own histories , which give instances of satan's appearing in the figure of saints , nay of christ himself . and in his discourse concerning the operations of daemons w he has the like problem , whether the devil may not possibly put on the shape of a true believer , a real saint , not only of such as are dead , but still living , and answers , quidni ? why not ? it is true popish casuists x do generally incline to the negative in this question : nevertheless , the instance of germanus , who saw a company of honest people represented by the devil , as if they had been feasting together , when they were really asleep in their beds , does a little puzzle them , so as that they are necessitated to take up with this conclusion , y that by an extraordinary permission of god , innocent persons may be represented by satan in the noctural conventicles of witches : and if so , much more as afflicting bewitched persons . delrio giveth an account of an innocent monk , whose reputation was indangered by a daemon's appearing in his shape . he writes more like a divine than jesuits use to do , when he saith that , z it is not absolutely to be denied , but that the devils may exhibite the forms of innocent persons , if god permit it , who when he does permit it , usually by some providence discovers the fraud of the devils , that so the innocent may be vindicated , or if not , it is to bring them to repentance for some sin , or to try their patience . it is rare to see such words dropping from the pen of a jesuit : as for protestant writers , i cannot call to mind one of any note , that does deny the possibility of the affirmative , in the question before us . dr. henkelius has lately a published a learned and elaborate discourse concerning the right method of curing such as are obsessed with cacodaemons , in which he asserts , that satan may possibly assume the form of innocent and pious persons , that so he might thereby destroy their reputations , and expose them to undue punishments . as for our english divines , there are not many greater casuists than mr. perkins ; nor do i know any one that has written on the case of witchcraft with more judgment and clearness of understanding : he has these words , b if a man being dangerously sick and like to die upon suspicion , will take it on his death , that such an one has betwitched him , it is an allegation which may move the judge to examine the party , but it is of no moment for conviction . the like is asserted by c mr. cooper , mr. bernard , ( once a famous minister at batcomb in somerset ) his book called , a guide to grand jury-men in cases of witchcraft , is a solid and wise treatise . what his judgment was in the case now under debate , we may see , pag. , . where his words are these ; an apparition of the party suspected , whom the afflicted in their fits seem to see , is a great suspicion ; yet this is but a presumption , tho' a strong one , because these apparitions are wrought by the devil , who can represent to the phansie such as the parties use to fear , in which his representation he may well lye as in his other witness : for if the devil can represent to as the witch seeming samuel , saying , i see god's ascending out of the earth , to beguile saul , may we not think he can represent a common ordinary person , man or woman unregenerate , tho' no witch to the phansie of vain persons , to deceive them and others that will give credit to the devil . thus mr. bernard . as for the judgment of the elders in new-england , so far as i can learn , they do generally concur with mr. perkins , and mr. bernard . this i know , that at a meeting of ministers at cambridge , august . . where were present seven elders besides the president of the colledge , the question then discoursed on , was , whether the devil may not sometimes have a permission to represent an innocent person as tormenting such as are under diabolical molestations ? the answer which they all concurred in , was in these words , viz. that the devil may sometimes have a permission to represent an innocent person as tormenting such as are under diabolical molestations ; but that such things are rare and extraordinary , especially when such matters come before civil judicatures : and that some of the most eminent ministers in the land , who were not at that meeting are of the same judgment , i am assured : and i am also sure , that in cases of this nature the priest's lips should keep knowledge , and they should seek the law at his mouth , mal. . . arg. . our own experience has confirmed the truth of what we affirm . i have in another book given an account concerning elizabeth knap of groton , who complained that a woman as eminent for piety as any in that town , did appear to her , and afflict her : but afterwards she was satisfied that that person never did her any harm , but that the devil abused them both . about two years ago , a bewitched person in chelmsford in her fits , complained that a worthy good man , a near relation of hers did afflict her : so did she likewise complain of another person in that town of known integrity and piety . i have my self known several of whom i ought to think that they are now in heaven , considering that they were of good conversation , and reputed pious by those that had the greatest intimacy with them , of whom nevertheless , some complained that their shapes appeared to them , and threatned them : nor is this answered by saying , we do not know but those persons might be witches : we are bound by the rule of charity to think otherwise : and they that censure any , meerly because such a sad affliction as their being falsly represented by satan has befallen them , do not do as they would be done by . i bless the lord , it was never the portion allotted to me , nor to any relation of mine to be thus abused : but no man knoweth what may happen to him , since there be just men unto whom it happeneth according to the work of the wicked , eccles . . . but what needs more to be said , since there is one amongst our selves whom no man that knows him , can think him to be a wizzard , whom yet some bewitched persons complained of , that they are in his shape tormented : and the devils have of late accused some eminent persons . it is an awful thing which the lord has done to convince some amongst us of their error : this then i declare and testifie , that to take away the life of any one , meerly because a spectre or devil , in a bewitched or possessed person does accuse them , will bring the guilt of innocent blood on the land , where such a thing shall be done : mercy forbid that it should , ( and i trust that as it has not it never will be so ) in new-england . what does such an evidence amount unto more than this : either such an one did afflict such an one , or the devil in his likeness , or his eyes were bewitched . the things which have been mentioned make way for , and bring us unto the second case , which is to come under our consideration , viz. if one bewitched is struck down at the look or cast of the eye of another , and after that recovered again by a touch from the same person , is not this an infallible proof , that the person suspected and complained of is in league with the devil ? answer ; it must be owned that by such things as these witchcrafts and witches have been discovered more than once or twice : and that an ill fame , or other circumstances attending the suspected party , this may be a ground for examination ; but this alone does not afford sufficient matter for conviction : as spectres or devils appearing in the shapes of men that have been murdered , declaring that they were murdered by such persons and in such a place , may give just occasion to the magistrate for enquiry into the matter : one great witch-advocate d confesseth , that by this means murders have been brought to light ; yet that alone , if other circumstances did not concur , would not by the law of god take away the life of any man. if my reader pleaseth , he shall hear what old mr. bernard of batcomb saith to a case not unlike to this , and the former : his words are these , e the naming of the suspected in their fits , and also where they have been , and what they have done here or there , as mr. throgmorton's children could do , and that often and ever found true ; this is a great presumption : yet is this but a presumption , because this is only the devils testimony , who can lie , and that more often than speak truth christ would not allow his witness of him in a point most true ; nor st. paul in the due praises of him and sylas ; his witness then may not be received as sufficient in case of ones life : he may accuse an innocent , as i shewed before in mr. edmund's giving over his practice to find stollen goods ; and satan we read would accuse job to god himself to be an hypocrite , and to be ready to be a blasphemer , and he is called the accuser of the brethren . albeit , i cannot deny but this has very often proved true , yet seeing the devil is such an one as you heard , christian men should not take his witness , to give in verdict upon oath , and so swear that the devil has therein spoken the truth ; be it far from good men to confirm any word of the devil by oath , if it be not an evident truth without the devil's testimony , who in speaking the truth , has a lying intent , and speaks some truths of things done , which may be found to be so , that he may wrap with them some pernicious lye , which cannot be tried to be true , but must rest upon his own testimony to ensnare the blood of the innocent . thus mr. bernard resolved the case above sixty years ago ▪ and truly in my opinion like a wise and orthodox divine , what he says , reacheth both this and the former case . dr. cotta ( a learned physician ) in his book , about the tryal of witchcraft , showing the true and right method of the discovery , with a confutation erroneous ways ( which book he dedicates to the right honourable sir edward cook , lord chief justice of england f he discourses concerning exploration of witches by the touch of the witch curing the touched bewitched , and sheweth the fallibility and vanity of that way of tryal , tho' he had often seen persons bewitched in that way immediately delivered from the present fit or agony which was upon them : but he taketh it to be a diabolical miracle . he argueth thus , g no man can doubt but that the vertue wherewith this touch was indued , is supernatural : if it be so , how can man to whom nothing is simply possible that is not natural be justly reputed an agent therein ? if he cannot be esteemed in himself any possible or true agent , then it remaineth that he can only be interessed therein as an accessary in consent , or as a servant unto a superior power : if that superior power be the devil , the least reasonable doubt , whether the devil alone , or with the consent or contract of the suspected person has produced that wonderful effect ; with what religion or reason can any man incline rather to credit the devil's mouth in the bewitched , than to pity the accused , and believe them against the subtilty of a deceitful devil : if the devil by divine permission may cause supernatural concomitances and consequences to attend the natural actions of men without their allowance , as is manifest in possessed persons , how is it reasonable and just that the impositions of the devil should be imputed unto any man : and ( saith he ) god forbid that the devil's signs and wonders , nay his truths should become any legal allegations or evidences in law. we may therefore conclude it unjust , that the forenamed miraculous effect by the devil wrought and imputed by the bewitched , should be esteemed an infallible mark against any man , as therefore convinced for that the devil and the bewitched have so decyphered him ? thus that learned man. but to the case in hand , i have several things to offer . . it is possible that the persons in question may be possessed with cacodaemons : that bewitched persons are many times really possessed with evil spirits , is most certain . and as mr. perkins observes , no man can prove but that witchcraft might be the cause of many of those possessions , which we read of in the gospel : and that devils have been immitted into the bodies of miserable creatures by magicians and witches , histories and experience do abundantly testifie . hierom h relates concerning a certain virgin , that a young man , whose amours she despised , prevailed with a magician to send an evil spirit into her , by means whereof she was strangely besotted . 't is reported i of simon magus , that after he had used an hellish sacrifice , to be revenged of some that had called him a great witch , he caused infernal spirits to enter into them . many confessing witches have acknowledged , that they were the cause of such and such persons being possessed by evil angels , as k thyaeus and others have observed : now no credit ought to be given to what daemons in such as are by them obsessed shall say . our saviour by his own unerring example has taught us not to receive the devil's testimony in any thing . the papists are justly condemned for bringing diabolical testimony to confirm the principles of their religion . peter cotton the jesuite l enquired of the devil in a possessed person , what was the clearest scripture to prove purgatory . at the time when luther died , all the possessed people in the netherlands were quiet : the devils in them , said the reason was , because luther m had been a great friend of theirs , and they owed him that respect as to go as far as germany to attend his funeral . another time when there was a talk of some ( ministers of the reformed religion , the devils in the ) obsessed laughed and said , they were not at all afraid of them , for the calvinists and they were very good friends . the jesuits insult with these testimonies as if they were divine oracles : but the father of lyes is never to be believed : he will utter twenty great truths to make way for one lye : he will accuse twenty witches , if he can but thereby bring one innocent person into trouble : he mixeth truths with lyes , that so those truths giving credit unto lyes , men may believe both , and so be deceived : and whereas some say , that the persons in question are only bewitched and not possessed , let it be considered that possessed persons are called energumens from eplomai agitor : they whose bodies are prenaturally agitated , so as to be in danger of being thrown into the fire , or into the water , though they may be bewitched , are undoubtedly possessed with daemons , mark . , . learned men a give it as a most certain sign of possession , when the afflicted party can see and hear that which no one else can discern any thing of , and when they can discover † secret things , acts . . past , or future , b as a possessed person in germany foretold the war which broke out in the year , . and when the limbs of miserable creatures are bent and disjointed so as could not possible be without a luxation of joints , were it not done by a preternatural hand , and yet no hurt raised thereby that argueth possession . also , when persons are by the devil cast into fits , in the which they speak of things , that afterwards they have no remembrance of c or , if they are by cruel devils tortured , so as to cause horrendous clamours in the distressed sufferers , that 's another sign of obsession by evil spirits : if all these things concur in the persons concerning where the question is , we may conclude them to be daemoniacks : and if so , no juror can with a safe conscience look on the testimony of such , as sufficient to take away the life of any man. . falling down by the cast of an eye proceeds not from a natural , but an arbitrary cause ; not from any poyson in the eye of the witch , but from the agency of some daemon : the opinion of fascination by the eye is an old fable , and ( saith mr. perkins ) as fond as old . pliny e speaks of a people that killed folks by looking on them ; and he adds , that they had two apples in each eye : and tully writes of women who had two apples in one eye that always did mischief with their meer looks ; so ovid , popula duplex fulminat . and plutarch f writes , that some persons have such a poyson in their eyes , as that their friends and familiars are fascinated thereby ; nay he speaks of one that bewitched himself sick by looking on his own face in a glass : others write of fascination by a meer prolation of words ; and for ought i know , there may be as much witchery in the tongue as there is in the eye . sennertus g has discovered the superstition of these fancies ; sight does not proceed from an emission of rays from the eye , but by a reception of the visible species ; and if it be ( as philosophers conclude ) an innocent action and not an emission optick spirits , so that sight as such , does receive something from the object , and not act upon it , the notion of fascination by the eye is unphilosophical : it is true , that sore eyes will affect those that look upon them , dum spectant o●uli laesos ▪ leduntur & ipsi , for which a natural reason is easily to be assigned ; but if the witches eyes are thus infected with a natural contagion , whence is it , that only bewitched persons are hurt thereby ? if the vulgar error concerning the bas●●sks killing with the look of his poysonful eye were a truth , whatever person that serpent cast his eye upon would be poysoned . so if witches had a physical venom in their eyes , others as well as fascinated persons would be sensible thereof ; there is as much truth in this fancy of physical venom in the eye of a witch , as there is in what pliny † and others relate concerning the thibians , viz. that they have two apples in one eye , and the effigies of an horse in the other eye ; and that they are a people that cannot be drowned . . as for that which concerns the bewitched persons being recovered out of their agonies by the touch of the suspected party , it is various and fallible . for sometimes the afflicted person is made sick , ( instead of being made whole ) by the touch of the accused ; sometimes the power of imagination is such , as that the touch of a person innocent and not accused shall have the same effect . it is related in the account of the tryals of witches at bury in suffolk , during the time r of the tryal , there were some experiments made with the persons afflicted , by bringing the accused to touch them , and it was observed that by the least touch of one of the supposed witches , they that were in their fits , to all mens apprehension wholly deprived of all sense and understandings , would suddenly shriek out and open their hands . mr. serjeant keeling did not think that sufficient to convict the prisoners , for admitting that the children were in truth bewitched , yet ( saith he ) it cannot be applyed to the prisoners upon the imagination only of the parties afflicted ; for if that might be allowed , no person whatsoever can be in safety , for perhaps they might fancy another person who might altogether be innocent in such matters : to avoid this scruple it was privately desired by the judge , that some gentlemen there in court would attend one of the distempered persons in the farther part of the hall , whilst she was in her fits , and then to send for one of the witches to try what would happen , which they did accordingly . one of them was conveyed from the bar , and brought to the afflicted maid . they put an apron before her eyes , and then another person ( not the witch ) touched her , which produced the same effect , as the touch of the witch did in the court. whereupon the gentlemen returned much unsatisfied . bodin s relates , that a witch who was tryed at nants , was commanded by the judges to touch a bewitched person , a thing often practised by the judges of germany in the imperial chamber . the witch was extreamly unwilling , but being compelled by the judges , she cryed out , i am undone ; and as soon as ever she touched the afflicted person , the witch fell down dead , and the other recovered . that horrid witch of salisbury , an● bodenham t who had been servant to the notorious conjurer dr. lamb , could not bear the sight of one that was bewitched by her . as soon as ever she saw the afflicted person , she ran about shrieking , and crying , and roaring after an hideous manner , that the devil would tear her in pieces , if that person came near her . and whilst the witch was in such torment , the bewitched was at ease . by these things we see , that the laws and customs of the kingdom of darkness , are not always and in all places the same . and it is good for men to concern themselves with them as little as may be . i think there is weight in dr. cotta's u argument , viz. that the gift of healing the sick and possessed , was a special grace and favour of god , for the confirmation of the truth of the gospel , but that such a gift should be annexed to the touch of wicked witches , as an infallible sign of their guilt , is not easie to be believed . it is a thing well known , that if a person possessed by an evil spirit , is ( as oft it so happens ) never so outragious whilst a good man is praying with and for the afflicted , let him lay his hand on them , and the evil spirit is quiet . i hope this is no evidence of any covenant , or voluntary communion between the good man that is praying and the evil spirit ; no more does the case before us evince any such thing . . there are that question the lawfulness of the experiment . for if this healing power in the witch is not a divine but a diabolical gift , it may be dangerous to meddle too much with it . if the witch may be ordered to touch afflicted persons in order to their healing or recovery out of a sick fit , why may not the diseased person be as well ordered to touch the witch for the same cause ? and if to touch him , why not to scratch him and fetch blood out of him , which is but an harder kind of touch ? but as for this mr. perkins doubts not to call it a practice of witchcraft . it is not safe to meddle with any of the devils sacraments or institutions ; for my own part , i should be loath to say to a man , that i knew or thought it was a witch , do you look on such a person , and see if you can witch them into a fit , and there is such an afflicted person do you take them by the hand , and see if you can witch them well again . if it is by vertue of some contract with the devil that witches have power to do such things , it is hard to conceive how they can be bid to do them , without being too much concerned in that hellish covenant . i take it to be ( as elsewhere w i have expressed ) a solid principle , which the learned s●nnertus insists on , viz. that they who force another to do that which he cannot possibly do , but by vertue of a compact with the devil , have themselves implicitely communion with the diabolical covenant . the devil is pleased and honoured when any of his institutions are made use of ; this way of discovering witches , is no better than that of putting the urine of the afflicted person into a bottle , that so the witch may be tormented and discovered : the vanity and superstition of which practice i have formerly shewed , and testified against . there was a conjurer his name was edward drake x who taught a man to use that experiment for the relief of his afflicted daughter , who found benefit thereby ; but we ought not to practice witchcrafts to discover witches , nor may we make use of a white healing witch ( as they call them ) to find out a black and bloody one . and how did men first come to know that witches would be discovered in such ways as these , which have been mentioned ? if satan himself were the first discoverer ( as there is reason to believe ) the experiment must needs have deceit in it . see dr. willet on exod. . quest . . and such experiments better become pagans or papists than professors in new england ; whereas 't is pleaded , that such things are practised by the judges of the imperial chamber , i reply , that those judges ( as bodia relates , lib. . daemon . cap. . ) have required suspected witches to pronounce over the afflicted persons , these words , i bless thee in the name of the father , &c. upon which they have immediately recovered ; but is the dark day come upon us , that such superstitions as these shall be practised in new-england : the lord jesus forbid it . see baldwin's testimony against the practice of the camera imperialis , cas . consc . l. . c. . p. . . if the testimony of a bewitched or possessed person , is of validity as to what they see done to themselves , then it is so as to others , whom they see afflicted no less than themselves : but what they affirm concerning others , is not to be taken for evidence . whence had they this supernatural sight ? it must needs be either from heaven or from hell : if from heaven , ( as elisha's servant , and balaam's ass could discern angels ) let their testimony be received : but if they had this knowledge from hell , tho' there may possibly be truth in what they affirm , they are not legal witnesses : for the law of god allows of no revelation from any other spirit but himself , isa . . . it is a sin against god to make use of the devil's help to know that which cannot be otherwise known : and i testifie against it , as a great transgression , which may justly provoke the holy one of israel , to let loose devils on the whole land , luke . . see mr. bernard's guide to juries in cases of witchcraft , p. , , . and brochmand theol. de angelis , p. . altho' the devil's accusations may be so far regarded as to cause an enquiry into the truth of things , job . , . & . , . yet not so as to be an evidence or ground of conviction : the persons , concerning whom the question is , see things through diabolical mediums ; on which account their evidence is not meer humane testimony ; and if it be in any part diabolical , it is not to be owned as authentick ; for the devil's testimony ought not to be received neither in whole nor in part . i am told by credible persons , who say it is certainly true , that a bewitched person has complained that she was cast into fits by the look of a dog ; and that she was no more able to bear the sight of that dog , than of the person whom she accused as bewitching her : and that thereupon the dog was shot to death : this dog was no devil ; for then they could not have killed him . i suppose no one will say that dogs are witches : it remains then that the casting down with the look is no infallible sign of a witch . it has always been said , that it is a difficult thing to find out witches : but if the representation of such a person as afflicting , or the look or touch be an infallible proof of the guilt of witchcraft in the persons complained of , 't is the easiest thing in the world to discover them ; for it is done to our hand , and there needs no enquiry into the matter . . let them say this is an infallible proof , produce any word out of the law of god which does in the least countenance that assertion : the word of god instructs jurors and judges to proceed upon clear humane testimony , deut. . . but the word no where giveth us the least intimation , that every one is a witch , at whose look the bewitched person shall fall into fits ; nor yet that any other means should be used for the discovery of witches , than what may be used for the finding out of murderers , adulterers , and other criminals . . sometimes antipathies in nature have strange and unaccountable effects . i have read of a man that at the sight of his own son , who was no wizzard would fall into fits. there are that find in their natures an averseness to some persons whom they never saw before , of which they can give no better an account than he in martial , concerning sabidius . non amo te sabidi , nec possum dicere quare . that some persons at the sight of bruit-creatures , cats , spiders , &c. nay , at the sight of cheeses , milk , apples , will fall into fits , is too well known to be denied . pensingius in his learned discourse de pulvere sympathatico , p. . saith , there was one in the city of groning that could not bear the sight of a swine's head : and that he knew another who was not able to look on the picture thereof . amatus lusitanus speaks of one that at the sight of a rose would swoon away : this proveth that the falling into a fit at the sight of another is not always a sign of witchcraft . it may proceed from nature , and the power of imagination . to conclude ; judicious casuists † have determined , that to make use of those media to come to the knowledge of any matter , which have no such power in them by nature , nor by divine institution is an implicit going to the devil to make a discovery : now there is no natural power in the look or touch of a person to bewitch another ; nor is this by divine institution the means whereby witchcraft is discovered : therefore it is an unwarrantable practice . we proceed now to the third case proposed to consideration ; if the things which have been mentioned are not infallible proofs of guilt in the accused party , it is then queried , whether there are any discoveries of this crime , which jurors and judges may with a safe conscience proceed upon to the conviction and condemnation of the persons under suspicion ? let me here premise two things , . the evidence in this crime ought to be as clear as in any other crimes of a capital nature . the word of god does no where intimate , that a less clear evidence , or that fewer or other witnesses may be taken as sufficient to convict a man of sorcery , which would not be enough to convict him were he charged with another evil worthy of death , numb . . . if we may not take the oath of a distracted person , or of a possessed person in a case of murder , theft , felony of any sort , then neither may we do it in the case of witchcraft . . let me premise this also , that there have been ways of trying witches long used in many nations , especially in the dark times of paganism and popery , which the righteous god never approved of . but which as ( judicious mr. perkins expresseth it in plain english ) were invented by the devil , that so innocent persons might be condemned , and some notorious witches escape : yea , many superstitious and magical experiments have been used to try witches by : of this sort is that of scratching the witch , or seething the urine of the bewitched person , or making a witch-cake with that urine : and that tryal of putting their hands into scalding water , to see if it will not hurt them : and that of sticking an awl under the seat of the suspected party , yea , and that way of discovering witches by tying their hands and feet , and casting them on the water , to try whether they will sink or swim : i did publickly bear my testimony against this superstition in a book printed at boston eight years past . i hear that of late some in a neighbour colony have been playing with this diabolical invention : it is to be lamented , that in such a land of uprightness as new-england once was , a practice which protestant writers generally condemn as sinful , and which the more sober and learned men amongst papists themselves have not only judged unlawful , but ( to express it in their own terms ) to be no less than a mortal sin , should ever be heard of . were it not that the coming of christ to judge the earth draweth near , i should think that such practices are an unhappy omen that the devil and pagans will get these dark territories into their possession again : but that i may not be thought to have no reason for my calling the impleaded experiment into question , i have these things further to alledge against it . . it has been rejected long agone , by christian nations as a thing superstitious and diabolical : in italy and spain it is wholly disused ; and a in the low-countries , and in france , where the judges are men of learning . in some parts of germany old paganism customs are observed more than in other countries , nevertheless all the b academies throughout germany have disapproved of this way of purgation . . the devil is in it , all superstition is from him ; and when secret things , or latent crimes , are discovered by superstitious practices , some compact and communion with the devil is the cause of it , as austin c has truly intimated ; and so it is here ; for if a witch cannot be drowned , this must proceed either from some natural cause , which it doth not , for it is against nature for humane bodies , when hands and feet are tied , not to sink under the water : besides , they that plead for this superstition , say that if witches happen to be condemned for some other crime and not for witchcraft , they will not swim like a cork above , water , which cause sheweth that the cause of this natation is not physical : and if not , then either it must proceed from a divine miracle to save a witch from drowning ; or lastly , it must be a diabolical wonder : this superstitious experiment is commonly known by the name of , the vulgar probation , because it was never appointed by any lawful authority , but from the suggestion of the devil taken up by the rude rabble : and some d learned men are of opinion , that the first explorator ( being a white witch ) did explicitely covenant with the devil , that he should discover latent crimes in this way : and that it is by virtue of that first contract that the devil goeth to work to keep his servants from sinking , when this ceremony of his ordaining is used . moreover , we know that diabolus est dei simia , the devil seeks to imitate divine miracles . we read in ecclesiastical story , that some of the martyrs when they were by persecutors ordered to be drowned , prov'd to be immersible : this miracle would the devil imitate in causing witches , who are his martyrs not to sink when they are cast into the waters . . this way of purgation is of the same nature with the old ordeals of the pagans . if men were accused with any crime , to clear their innocency , they were to take an hot iron into their hands , or to suffer scalding water to be poured down their throats , and if they received no hurt thereby they were acquitted . this was the devil's invention , and many times ( as the devil would have it ) they that submitted to these tryals suffered no inconvenience . nevertheless , it is astonishing to think what innocent blood has been shed in the world by means of this satanical device . witches have often ( as e sprenger observes ) desired that they might stand or fall by this tryal by hot iron , and sometimes come off well : indeed , this ordeal was used in other cases , and not in cases of witchcraft only it and so was the the vulgar probation by casting into the water practiced upon persons accused f with other crimes as well as that of witchcraft : how it came to be restrained to that of witchcraft i cannot tell ; it is as supernatural for a body whose hands and fèet are tied to swim above the water , as it is for their hands not to feel a red hot iron . if the one of these ordeals is lawful to be used , than so is the other too : but as for the fiery ordeal it is rejected and exploded out of the world ; for the same reason then the tryal by water should be so . . it is a tempting of god when men put the innocency of their fellow-creatures upon such tryals ; to desire the almighty to shew a miracle to clear the innocent , or to convict the guilty is a most presumptuous tempting of him . was it not a miracle when peter was kept from sinking under the water by the omnipotency of christ ? as for satan , we know that his ambition is to make his servants believe that his power is equal to god's , and that therefore he can preserve whom he pleaseth . i have read g of certain magicians , who were seen walking on the water : if then guilty persons shall float on the waters , either it is the devil that causeth them to do so , ( as no doubt it is ) and what have men to do to set the devil on work ; or else it is a divine miracle , like that of peter's not sinking , or that of the iron that swam at the word of elisha . and shall men try whether god will work a miracle to make a discovery ? if a crime cannot be found out but by miracle , it is not for any judge on earth to usurp that judgment which is reserved for the divine throne . . this pretended gift of immersibility attending witches , is a a most fallible deceitful thing ; for many a witch has sunk under the water . godelmannus h giveth an account of six notorious and clearly convicted witches , that when they were brought to their vulgar probation , sunk down under the water like other persons ; althusius affirms the like concerning others in the i bohemian history it is related , that uratslaus the king of bohemia , extirpated witches out of his kingdom , some of which he delivered to the ax , others of them to the fire , and others of them he caused to be drowned : if witches are immensible , how came they to die by drowning in bohemia ? besides , it has sometimes been known that persons who have floated on the water when the hangman has made the experiment on them , have sunk down like a stone , when others have made the tryal . . the reasons commonly alledged for this superstition are of no moment : it is said they hate the water ; whereas they have many times desired that they might be cast on the water in order to their purgation : it is alledged , that water is used in baptism , therefore witches swim : a weak phansie ; all the water in the world is not consecrated water . cannot witches eat bread or drink wine , notwithstanding those elements are made use of in the blessed sacrament : but ( say some ) the devils by sucking of them make them so light that the water bears them ; whereas some witches are twice as heavy as many an innocent person : well , but then they are possessed with the devil : suppose so ; is the devil afraid if they should sink , that he should be drowned with them ? but why then were the gadarens hogs drowned when the devil was in them ? these things being premised , i answer the question affirmatively ; there are proofs for the conviction of witches which jurors may with a safe conscience proceed upon , so as to bring them in guilty . the scripture which saith , thou shalt not suffer a witch to live , clearly implies , that some in the world may be known and proved to be witches : for until they be so , they may and must be suffered to live . moreover we find in scripture , that some have been convicted and executed for witches : for saul cut off those that had familiar spirits , and the wizzards out of the land , sam. . . it may be wondred that saul who did like him that said , flectere si nequeo superos acherenta movebo , should cause the wizzards in the land to be put to death . the jewish rabbies say , the reason was , because those wizzards foretold that david should be king. it is ( as mr. gaul k observes ) the opinion of some learned protestants , that saul in his zeal did over do : and that under the pretext l of witches he slew the gibeonites , for which that judgment followed , sam. . . neither ( saith mr. gaule ) want we the storied examples of god's judgments upon those that defamed , prosecuted and executed them for witches , that indeed were none . but we have in the scripture the example of a better man than saul to encourage us to make enquiry after wizzards and witches in order to their conviction and execution . this did the rarest king that ever lived cause to be done , viz. josiah , kings . . the workers with familiar spirits and the wizzards , that were spied in the land of judah , did josiah put away , that he might perform the words of the law. it seems there were some that sought to hide those workers of iniquity , but that incomparable king spied them out , and rid the land and the world of them . q. but then the enquiry is , what is sufficient proof ? a. this case has been with great judgment answered by several divines of our own , particularly by mr. perkins , and mr. bernard ; also mr. john gaul a worthy minister at staughton , in the county of huntington , has published a very judicious discourse , called , select cases of conscience touching witches and witchcrafts , printed at london a. d. . wherein he does with great prudence and evidence of scripture light handle this and other cases : such jurors as can obtain those books , i would advise them to read , and seriously as in the fear of god to consider them , and so far as they keep to the law and to the testimony , and speak according to that word , receive the light which is in them . but the books being now rare to be had , let me express my concurrence with them in these two particulars . . that a free and voluntary confession of the crime made by the person suspected and accused after examination , is a sufficient ground of conviction . indeed , if persons are distracted , or under the power of p●renetick melancholy , that alters the case ; but the jurors that examine them , and their neighbours that know them , may easily determine that case ; or if confession be m extorted , the evidence is not so clear and convictive ; but if any persons out of remorse of conscience , or from a touch of god on their spirits , confess and shew their deeds , as the converted magicians in ephesus did , acts . , . nothing can be more clear . suppose a man to be suspected for murder , or for committing a rape , or the like nefandous wickedness , if he does freely confess the accusation , that 's ground enough to condemn him . the scripture approveth of judging the wicked servant out of his own mouth , luke . . it is by some objected , that persons in discontent may falsly accuse themselves . i say , if they do so , and it cannot be proved that they are false accusers of themselves , they ought to dye for their wickedness , and their blood will be upon their own heads ; the jury , the judges , and the land is clear : i have read a very sad and amazing , and yet a true story to this purpose . there was in the year , in a town called lauder in scotland , a certain woman accused and imprisoned on suspicion of witchcraft , when others in the same prison with her were convicted , and their execution ordered to be on the monday following , she desired to speak with a minister , to whom she declared freely that she was guilty of witchcraft , acknowledging also many other crimes committed by her , desiring that she might die with the rest : she said particularly that she had covenanted with the devil , and was become his servant about twenty years before , and that he kissed her and gave her a name , but that since he had never owned her . several ministers who were jealous that she accused herself untruly , charged it on her conscience , telling her that they doubted she was under a temptation of the devil to destroy her own body and soul , and adjuring her in the name of god to declare the truth : notwithstanding all this , she stifly adhered to what she had said , and was on monday morning condemned , and ordered to be executed that day . when she came to the place of execution , she was silent until the prayers were ended , then going to the stake where she was to be burnt , she thus expressed herself , all you that see me this day ! know ye that i am to die as a witch , by my own confession ! and i free all men , especially the ministers and magistrates , from the guilt of my blood , i take it wholly on my self , and as i must make answer to the god of heaven , i declare i am as free from witchcraft as any child , but being accused by a malicious woman , and imprisoned under the name of a witch , my husband and friends disowned me , and seeing no hope of ever being in credit again , through the temptation of the devil , i made that confession to destroy my own life , being weary of it , and chusing rather to die than to live. this her lamentable speech did astonish all the spectators , few of whom could refrain from tears . the truth of this relation ( saith my n author ) is certainly attested by a worthy divine now living , who was an eye and an ear-witness of the whole matter ; but thus did that miserable creature suffer death , and this was a just execution . when the amalakite confessed that he killed saul , whom he had no legal authority to meddle with , although 't is probable that he belyed himself , david gave order for hiis execution , and said to him , thy blood be upon thy head , for thy mouth hath testified against thee , sam. . . but as for the testimony of confessing witches against others , the case is not so clear as against themselves , they are not such credible witnesses , as in a case of life and death is to be desired : it is beyond dispute , that the devil makes his witches to dream strange things of themselves and others which are not so . there was ( as authors beyond exception relate ) in appearance a sumptuous feast prepared , the wine and meat set forth in vessels of gold ; a certain person whom an amorous young man had fallen in love with , was represented and supposed to be really there ; but apollonius tyanaeus o discovered the witchery of the business , and in an instance all vanished , and nothing but dirty coals were to be seen : the like to this is mentioned in the arausican council . there were certain women that imagined they road upon beasts in the night , and that they had diana and herodius in company with them , besides a troop of other persons ; the council giveth this sentence on it ; satanas qui se transfigurat in angelum lucis , transformat se in diversarum personarum species , & mentem quam captivam tenet , in somnis deludit . satan transforms himself into the likeness of divers persons , and deludes the souls that are his captives with dreams and fancies ; see dr. willet on sam. . p. . what credit can be given to those that say they can turn men into horses ? if so , they can as well turn horses into men ; but all the witches on earth in conjunction with all the devils in hell , can never make or unmake a rational soul , and then they cannot transform a bruit into a man , nor a man into a bruit ; so that this transmutation is fantastical . the devil may and often does impose on the imaginations of his witches and vassals , that they believe themselves to be be converted into beasts , and reverted into men again ; as nebuchadnezzar whilst under the power of a daemon really imagined himself to be an ox , and would lye out of doors and eat grass : the devil has inflicted on many a man the disease called lycanthropia , from whence they have made lamentable complaints of their being wolves : in a word , there is no more reality in what many witches confess of strange things seen or done by them , whilst satan had them in his full power , than there is in lucian's ridiculous fable of his being bewitched into an asse , and what strange feats he then played ; so that what such persons relate concerning persons and things at witch-meetings , ought not to be received with too much credulity . i could mention dismal instances of innocent blood which has been shed by means of the lies of some confessing witches ; there is a very sad story mentioned in the preface to the relation of the witchcrafts in sweedland , how that in the year , at stockholm , a young woman accused her own mother ( who had indeed been a very bad woman , but not guilty of witchcraft , ) and swore that she had carried her to the nocturnal meetings of witches , upon which the mother was burnt to death . soon after the daughter came crying and howling before the judges in open court , declaring , that to be revenged on her mother for an offence received , she had falsely accused her with a crime which she was not guilty of ; for which she also was justly executed . a most wicked man in france freely confessed himself to be a magician , and accused many others , whose lives were thereupon taken from them ; and a whole province had like to have been ruined thereby , but the impostor was discovered : the confessing pretended wizzard was burnt at paris in the year . i shall only take notice further of an awful example mentioned by a. b. spotswood in his history of scotland , p. . his words are these , this summer ( viz. anno . ) there was a great business for the tryal of witches , amongst others , one margaret atkin being apprehended on suspicion , and threatned with torture , did confess herself guilty ; being examined touching her associates in that trade , she named a few , and perceiving her delations find credit , made offer to detect all of that sort , and to purge the country of them ; so she might have her life granted : for the reason of her knowledge , she said , that they had a secret mark all of that sort in their eyes , whereby she could surely tell , how soon she looked upon any , whether they were witches or not ; and in this she was so readily believed , that for the space of or months she was carried from town to town to make discoveries in that kind ; many were brought in question by her delations , especially at glasgow , where divers innocent women , through the credulity of the minister mr. john cowper , were condemned and put to death ; in the end she was found to be a meer deceiver , and sent back to fife , where she was first apprehended : at her tryal she affirmed all to be false that she had confessed of herself or others , and persisted in this to her death , which made many fore-think their too great forwardness that way , and moved the king to recal his commission given out against such persons , discharging all proceedings against them , except in case of a voluntary confession , till a solid order should be taken by the estates touching the form that should be kept in their tryal . thus that famous historian . . if two credible persons shall affirm upon oath that they have seen the party accused speaking such words , or doing things which none but such as have familiarity with the devil ever did or can do , that 's a sufficient ground for conviction . some are ready to say , that wizzards are not so unwise as to do such things in the sight or hearing of others , but it is certain that they have very often been known to do so : how often have they been seen by others using inchantments ? conjuring to raise storms ? and have been heard calling upon their familiar spirits ? and have been known to use spells and charms ? and to shew in a glass or in a shew-stone persons absent ? and to reveal secrets which could not be discovered but by the devil ? and have not men been seen to do things which are above humane strength , that no man living could do without diabolical assistances ? claudia was seen by witnesses enough , to draw a ship which no humane strength could move . tuccia a vestal virgin was seen to carry water in a sieve : the devil never assists men to do supernatural things undesired . when therefore such like things shall be testified against the accused party not by spectres which are devils in the shape of persons either living or dead , but by real men or women who may be credited ; it is proof enough that such an one has that conversation and correspondence with the devil , as that he or she , whoever they be , ought to be exterminated from amongst men . this notwithstanding i will add ; it were better that ten suspected witches should escape , than that one innocent person should be condemned ; that is an old saying , and true , prestat reum nocentem absolvi , quam ex prohibitis indiciis & illegitima probatione condemnari . it is better that a guilty person should be absolved , than that he should without sufficient ground of conviction be condemned . i had rather judge a witch to be an honest woman , than judge an honest woman as a witch . the word of god directs men not to proceed to the execution of the most capital offenders , until such time as upon searching diligently , the matter is found to be a truth , and the thing certain , deut. . , . an acquaintance p of mine at london , in his description of new-england declares , that as to their religion , the people there are like mr. perkins ; it is no dishonour to us , if that be found true : i am sorry that any amongst us begin to slight so great a man , whom the most q learned in forreign lands , speak of with admiration , on the account of his polite and acute judgment : it is a grave and good advice which he giveth in his discourse of witchcrafts ( chap. . sect. . ) wherewith i conclude ; i would therefore wish and advise all jurors who give their verdict upon life and death in the court of assizes , to take good heed , that as they be diligent in zeal of god's glory , and the good of his church , in detecting of witches , by all sufficient and lawful means , so likewise they would be careful what they do , and not to condemn any party suspected upon bare presumptions , without sound and sufficient proofs that they be not guilty through their own rashness of shedding innocent blood. boston , new-england , octob. . . the contents . the first case proposed , whether not may satan appear in the shape of an innocent and pious , as well as of a nocent and wicked person , to afflict such as suffer by diabolical molestation ? the affirmitive proved from six arguments . . from several scriptures . pag. . . because it is possible for the devil in the shape of innocent persons to do other mischiefs , proved by many instances . p. . . because if satan may not represent an innocent person as afflicting others , it must be either because he wants will or power to do this , or because god will never permit him so to do it ; either of which may be affirmed . p. . . it is certain both from scripture and history , that magicians by their inchantments and hellish conjurations may cause a false representation of persons and things . p. . . from the concurring judgment of many learned and judicous men. p. . . our own experience has confirmed the truth of what we affirm . p. . the second case considered , viz. if one bewitched be cast down with the look or cast of the eye of another person , and after that recovered again by a touch from the same person , is not this an infallible proof that the party accused and complained of is in covenant with the devil ? p. . answ . this may be ground of suspicion and examination , but not of conviction . p. . the judgment of mr. bernard and of dr. cotta produced . p. , . several things offered against the infallibility of this proof . . 't is possible that the persons in question may be possessed with evil spirits . signs of such . pag. . . falling down with the cast of the eye proceeds not from a natural but an arbitrary cause . p. . . that of the bewitched persons being recovered with a touch is various and fallible . p. . . there are that question the lawfulness of the experiment . p. . . the testimony of bewitched or possessed persons is no evidence as to what they see concerning others , and therefore not as to themselves . p. . . bewitched persons have sometimes been struck down with the look of dogs , ibid. . if this were an infallible proof , there would be difficulty in discovering witches . . nothing can be produced out of the word of god to shew , that this is any proof of witchraft , p. . . antipathies in nature have strange and unaccountable effects . the third case considered , whether here are any discoveries of witchcraft , which jurors and judges may with a safe conscience proceed upon to the conviction and condemnation of the persons under suspicion , p. . two things premised , . that the evidence in the crime of witchraft ought to be as clear as in any other crimes of a capital nature , p. . . that there have been ways of trying witches long used , which god never approved of . more particularly that of casting the suspected party into the water , to try whether they will sink or swim . the vanity and great sin which is in that way of purgation evinced by six reasons , p. , to ? that there are proofs for the conviction of witches , which jurors may with a safe conscience proceed upon , proved from scripture , p. . that a free and voluntary confession is a sufficient ground of conviction , p. . that the testimony of confessing witches against others , is not so clear an evidence as against themselves , p. . that if two credible persons shall affirm upon oath that they have seen the person accused doing things , which none but such as have familiarity with the devil , ever did or can do , that 's a sufficient ground of conviction : and that this has often happened , p. . mr. perkins his solemn caution to jurors , p. . postscript . the design of the preceding dissertation , is not to plead for witchcrafts , or to appear as an advocate for witches : i have therefore written another discourse , proving that there are such horrid creatures as witches in the world ; and that they are to be extirpated and cut off from amongst the people of god , which i have thoughts and inclinations in due time to publish ; and i am abundantly satisfied that there have been , and are still most cursed witches in the land. more then one or two of those now in prison , have freely and credibly acknowledged their communion and familiarity with the spirits of darkness ; and have also declared unto me the time and occasion , with the particular circumstances of their hellish obligations and abominations . nor is there designed any reflection on those worthy persons who have been concerned in the late proceedings at salam : they are wise and good men , and have acted with all fidelity according to their light , and have out of tenderness declined the doing of some things , which in our own judgments they were satisfied about : having therefore so arduous a case before them , pitty and prayers rather than censures are their due ; on which account i am glad that there is published to the world ( by my son ) a breviate of the tryals of some who were lately executed , whereby i hope the thinking part of mankind will be satisfied , that there was more than that which is called spectre evidence for the conviction of the persons condemned . i was not my self present at any of the tryals , excepting one , viz. that of george burroughs ; had i been one of his judges , i could not have acquitted him : for several persons did upon oath testifie , that they saw him do such things as no man that has not a devil to be his familiar could perform : and the judges affirm , that they have not convicted any one meerly on the account of what spectres have said , or of what has been represented to the eyes or imaginations of the sick bewitched persons . if what is here exposed to publick view , may be a means to prevent it for the future , i shall not repent of my labour in this undertaking . i have been prevailed with so far as i am able to discern the truth in these dark cases , to declare my sentiments , with the arguments which are of weight with me , hoping that what is written may be of some use to discover the depths of satan ; and to prevent innocent ones having their lives endangered , or their reputations ruined , by being through the subtilty and power of the devils , in consideration with the ignorance and weakness of men , involved amongst the guilty . it becomes those of my profession to be very tender in cases of blood , and to imitate our lord and master , who came not to destroy the lives of men , but to save them . i likewise design in what i have written , to give my testimony against these unjustifiable ways of discovering witchcrafts , which some among us have practiced . i hear that of late there was a witch-cake made with the urine of bewitched creatures , as one ingredient by several persons in a place , which has suffered much by the attack of hell upon it : this i take to be not only wicked superstition , but great folly : for tho' the devil does sometimes operate with the experiments , yet not always , especially if a magical faith be wanting . i shall here take occasion to recite some passages in a letter , which i received from that eminent pious and learned man , mr. samuel cradock ; during my abode in london ; the letter bears date febr. . . then take it in his own words , which are these ; we have at this present one in our next town , who has a son who has strange fits , and such as they impute to witchcraft : he come to consult with me about it , but before he came , he had used a means which i should never have directed him unto , viz. he took the nails of his son's hands and feet , and some of his hair , and mixed them in rye-paste with his water , and so set it all by the fire till it was consumed , and his son ( as he says ) was well after , and free from his fits for a whole month , but then they came again , and he tried that means a second time , and then it would not do ; he removed his son into cambridgeshire the next county , and then he was well , but as soon as he brought him home he was afflicted as before . the poy says , he saw a thing like a mole following of him , which once spoke to him , and told him he came to do the office he was to do : i advised his father to make use of the medicine prescribed by our saviour , viz. fasting and prayer . here have been others in this town , that though they were under ill-handling as they call it : one family had their milk so affected , that they could not possibly make any cheese , but it hov'd and swelled , and was good for nothing : they are now rid of that trouble , but how they got rid of it i do not know : thus my letter . by which it is evident that towns in england as well as new-england are molested with daemons , only i wish that the superstitions practiced in other places to get rid of such troublesome guests had never been known , much less used amongst us or them . some i hear have taken up a notion , that the book newly published by my son , is contradictory to this of mine : 't is strange that such imaginations should enter into the minds of men : i perused and approved of that book before it was printed ; and nothing but my relation to him hindred me from recommending it to the world : but my self and son agreed unto the humble advice which twelve ministers concurringly presented before his excellency and council , respecting the present difficulties , which let the world judge , whether there be any thing in its dissentany from what is attested by either of us . it was in the words following : the return of several ministers consulted by his excellency , and the honourable council , upon the present witchcrafts in salem village . boston , june . . i. the afflicted state of our poor neighbours , that are now suffering by molestations from the invisible world , we apprehend so deplorable , that we think their condition calls for ▪ the utmost help of all persons in their several capacities . ii. we cannot but with all thankfulness acknowledge , the success which the merciful god has given unto the sedulous and assiduous endeavors of our honourable rulers , to detect the abominable witchcrafts which have been committed in the country ; humbly praying that the discovery of these mysterious and mischievous wickednesses , may be perfected . iii. we judge that in the prosecution of these , and all such witchcrafts , there is need of a very critical and exquisite caution , lest by too much credulity for things received only upon the devil's authority , there be a door opened for a long train of miserable consequences , and satan get an advantage over us , for we should not be ignorant of his devices . iv. as in complaints upon witchcrafts , there may be matters of enquiry , which do not amount unto matters of presumption , and there may be matters of presumption which yet may not be reckoned matters of conviction ; so 't is necessary that all proceedings thereabout be managed with an exceeding tenderness towards those that may be complained of ; especially if they have been persons formerly of an unblemished reputation . v. when the first enquiry is made into the circumstances of such as may lie under any just suspicion of witchcrafts , we could wish that there may be admitted as little as is possible , of such noise , company , and openness , as may too bastily expose them that are examined : and that there may nothing be used as a test , for the trial of the suspected , the lawfulness whereof may be doubted among the people of god ; but that the directions given by such judicious writers as perkins and bernard , be consulted in such a case . vi. presumptions whereupon persons may be committed , and much more convictions , whereupon persons may be condemned as guilty of witchcrafts , ought certainly to be more considerable , than barely the accused persons being represented by a spectre unto the afflicted ; inasmuch as 't is an undoubted and a notorious thing , that a daemon may , by god's permission , appear even to ill purposes , in the shape of an innocent , yea , and a vertuous man : nor can we esteem alterations made in the sufferers , by a look or touch of the accused to be an infallible evidence of guilt ; but frequently liable to be abused by the devil 's legerdemains . vii . we know not , whether some remarkable affronts given to the devils , by our disbelieving of those testimonies , whose whole force and strength is from them alone , may not put a period , unto the progress of the dreadful calamity begun upon us , in the accusation of so many persons , whereof we hope , some are yet clear from the great transgression laid unto their charge . viii . nevertheless , we cannot but humbly-recommend unto the government , the speedy and vigorous prosecution of such as have rendred themselves obnoxious , according to the direction given in the laws of god , and the wholesome statutes of the english nation , for the detection of witchcrafts ▪ finis . books now in the press , and going to it , printed for john dunton , at the raven in the poultry . memoirs of the right honourable arthur earl of anglesey , late lord privy-seal intermixt with moral , ●olitical and historical observations , and many secret passages not before made publick . to which is added , a letter written by his lordship , containing the reasons of his retiring from court , in the late king's reign . published by sir peter pet , knight , according to his lordship's request upon his death bed . the genuine remains of that learned prelate , dr. thomas barl●w , late lord bishop of lincoln ; containing various points , theological , philosophical , historical , &c in letters to several persons of honour and quality ; with some remarkable passages in his lordship's life ; written with his own hand . to which is added the resolution of many abstruse points in divinity , with great variety of other subjects ; written by his lordship ; and published by sir peter pet , knight . a directory for young communicants . wherein the nature of the haly sacrament is explain'd , the most weighty cases of conscience about it are resolv'd , and all those scruples alledg'd for the omission of it , are consider'd . by a divine of the church of england . to which is added mensalia sacra , or meditations suited to all the parts of that solemn ordinance . the history of the famous edicts of nants : containing the most remarkable things that have happened in france both before and since its publication , upon occasion of the diversity of religions , and especially a full account of all the contraventio●s , non-executions , elusions , artifices , violences , and other injustices , which the protestants reasonably pretend , and complain they have suffered , contrary to the tenour of the said edict , called and held sacred and irrevocable , to the time of its most perfidious revocation in october , . with all the remarkable occurrences that have followed since the said new edict . in four volumes . this french book of martyrs , which the world has been so long expecting ( is licensed and entered in the hall-book , and ) will be translated with all the accuracy so great a work requires . a peaceable enquiry into the nature of the present controversie among the vnited brethren , about justification . by a reverend divine . a new and comprehensive book of trade , by william leybourn , author if the late book entituled , eursus mathematicus . the third edition of the first account of the tryals of the new-england witches . the compleat library for june ( will be publisht in a few days ) containing an historical account of the choicest books newly printed in england , and in the forreign journals ; as also the state of learning in the world. a directory for youth , through all the difficulties attending that state of life . by the reverend mr. pomphret . may the th , . new proposals for the printing of a book of william leybourn's , author of the late cursus mathematicus , and of divers other mathematical tractates : who hath now by him , a miscellanious manuscript ready for the press , which he intends to entitle , pleasure with profit : it consisting of recreations of divers kinds : viz. numerical , geometrical , mechanical , optical , astronomical , horometrical , cryptographical , statical , magnetical , automatical , chymical , historical . published for ingenious spirits to make farther scrutiny into these ( and the like ) sublime sciences ; and to divert them from following such vices , as youth ( in this age ) are too much inclin'd to . this book , when printed of a good letter , will contain above one hundred sheets , with near two hundred cutts . and as he hath already published his two last treatises , viz. dialling , plain , concave , convex , projective , reflective , refractive , &c. and cursus mathematicus , by way of subscription ; he now again offers this to all lovers of laudable , pleasant , and profitable recreations . and to the end that this may come to publick view in his life time , he presents the following overture ( for the promotion of it ) to all masters , heads , provosts , fellows , scholars , &c. of both universities . — to all publick and private schoolmasters , ushers and scholars under them — to all gentlemen of inns of courts or chancery — and to all other private gentlemen of what degree soever . the new proposals are as follow , viz. i. the subscribers to give thirteen shillings and six pence for each book in quires ; whereof six shillings is ▪ to be paid at the time of subscription , and seven shillings six pence at the delivery of the book . ii. to encourage all persons , they that shall contribute to the procuring subscriptions for six books , shall have a seventh gratls . iii. all who intend to assist in the advancement of this vseful work are desisired to send in their subscriptions with all speed unto the persons here under-named , where printed receipts shall be given them . iv. in this work will be inserted ( above what was at first proposed ) a new system of algebra , according to the last improvements and discoveries that have been made in that art , particularly as to the nature and application of couverging series , whereby all possible equations however adfected , devolv'd , or interrupted , are readily resolv'd , and the business of equations now brought to perfection . as also a demonstration of the process of all the rules commonly given for addition , substraction , multiplication and division , especially in fractions , not sufficiently clear'd by any algebraic author whatever : the whole is now made familiar and easie to an ordinary capacity , by richard sault , professor of the mathematicks , in adam's court in broadstreet , near the royal exchange . there will also be added several great curiosities in cryptography , horometria , &c. by another hand . vi. this addition will occasion it s not being published so soon as at first proposed , and will inhance each book to sixteen shillings in quires to those that do not subscribe ; those who expect the henefit of the proposals , are desired to send in their first payment , viz. six shillings , before the th of july next , after which time no subscriptions will be taken in under eight shillings in hand , and the like at delivery . the vndertakers are the author , dorman newman , r. baldwin and john dunton . books lately printed for john dunton , at the raven in the poultry . the th vol. of the athenian gazzette , resolving all nice and curious questions , with a general title , preface , and index to it , sticht up in marble paper , price s. d. the tigurine liturgy , publisht with the approbation of several bishops . sadeurs new discovery of terra incognita australis ; translated from the french copy . printed at paris by publick authority . the agreement in doctrine , among the dissenting ministers in london , subscribed decemb. . . the sixth edition of the second spira . a conference between a modern atheist and his friend : by the methodizer of the second spira ; printed in the same size , that they might bind up together . an earnest call to family-catechism and reformation : by a reverend divine . several ministers and private christians perusing this piece , earnestly mov'd for its pvblication , whsch the reverend author at length consenting to ; the following proposals are now made , for the general dispersing of it ; viz that whatever gentlemen will be so publick-spirited , as to give of them away , they shall have that number for ● . stitch'd up in blew paper , and ready cut ; but as for others who buy lesser numbers , they must not expect them under d. per book . theodore john , a late teacher among the jews , his late confession of the christian faith , before he was baptized . the day of jubilee ; or , a plain and a practical discourse of the saints gathering together , and of their meeting the lord in glory at his second coming , on thes . . . by j. brandon , rector of winchamstead in berks. the late trials of several wi●ches : published by cotton mather ▪ a farther account of the trials of the new-england wi●ches ▪ the th edition of the new mar●y●ology ▪ or ▪ bloody assizes . with additions so large , as render it ▪ a new secret history of the lat● times . all the volumes of the athenian gazette , with a general title , preface and index to them , or single mercuries to this time . the st vol. of the compleat library , being an historical account of books and novelties , published monthly , with a alphabetical tables . the ad vol. of the compleat library for december , january , february , march , april , may , that for june is ●ow in the press . a mourning ring in memory of your departed friend , containing the house of weeping , death-bed thoughts , &c. the second edition . the young students library , published by the athenian society . — a scheme of enquiries , published by the athenian society . — an ode to the athenian society . — the visions of the soul ▪ by a member of the athenian society . the history of the athenian society . the entire set of athenian gazetts , with the supplements to them ▪ bound up altogether for the year . with an alphabetical table for the whole year . an account of the divisions amongst the quakers in pensylvania . the principles , doctrines , laws and orders of the quakers . the character of a williamite , by a divine of the church of england . price d . the character of a jacobite , by a person of quality , price d . the sense of the united nonconforming ministers , against some of mr. davis's erroneous opinions . casuistical morning exercises , the fourth volume . heads of agreement assented to by the united ministers . the countries concurrence with the london united ministers . by s. chandler . the d edition of gospel-truth stated . a defence of gospel-truth ; being a reply to mr. chancy's first part . a discourse shewing what repentance of national sins god requires . the vanity of childhood and youth . all by daniel william● . the life of mr. thomas brand , by dr. annsley . the mourners companion . by ● . shower . a practical-discourse on sickness and recovery . early religion , or a discourse of the duty of youth . fall not out by the way ; or , a perswasion to a friendly correspondence between brethren of the same faith ▪ all by ● . rogers , m. a. the life and death of the reverend mr. eliot ; by cotton mather . mr. barker's flores intellectuales both parts . mr. quick's young mans claim to the sacrament . a practical discourse on the late earthquakes . mr. crow's vanity of judicial astrology . mr. oaks's funeral sermon . by mr. sam. slater . the celestial race . by mr. bush . mr. ●ushes sermon on a person that died suddenly . the divine captain by mr. hickeringal . infant baptism stated . by j. r. presbiter of the church of engl●ad . the first and second volume of the pacquet broke open . religio bibliopol● in imitation of dr. browns religio medici . the double descent , a poem . notes, typically marginal, from the original text notes for div a -e a r. saactias . r eleazer athias . lyranus , sic & josephus . b ambrose , hierom basil , nazianzen c thomas , tostatus , s●arez . c●●j ta● . ( ● ) in ecclesi●st . chap. . , . e in locum . f in cor. . . pag . † de spectr● . cap . * de praestig●● daemonum . lib. . cap. . † d● c. d. l . † de appar . spirituum lib. . cap. . b misq . magicar . lib. . c. . c de confes . sag . pag. . a desecre●● mag . p. . see also lavat●r de spect. lib. . cap. . b dr. casa●bon : of spirits . c sulpitius severus in vita martini . d g●accius co●●send . malefi● . p. . t binsfeild de confess . sag. p. . u examples vol. . p. . w socrat●'s hist . p. . c. . ● x lege villalpond de magia , &c. l. ● . cap. . z part . chap. . pag. . † epistol . . a in disput . de magia . p. . † in mr. coupe●'s mystery of witchcraft , pag. , . b . acta eruditorum anno. . pag. ▪ c in mr. glanvil's philosophical considerations . d de sub●ilita●e . lib. . e p. , . f in his sadducism triumph . collection , p. ● . h p. . ( disa . magic . ) l. . c. ● . p. . i v 〈…〉 de fascino lib. ▪ k p. . l v. germ. ephemer . anno . ● . . m henkelius de obsessis pag. . n came●a● . cent . . c. . cardan de re●um varie●a●e lib. . cap. . o in his bri●●nni● p. . p see the hist . of lapland , and mr. burton's hist . of daemons . q schotten physic . cur●os . lib. . c. . r see wan●● of the wonders of the world. p. . s ubi supra . s de spectri● , p. , . u dsput selce● . vol. . pag. . w p. . x thyraeu● de appari●●onibus , lib. . cap. . y bin● field de confessionibu● sagarum , p. . . z disquis . magic . lib. . q. . p. . a printed at frankford , anno. . b discourse of witchcraft , ch. . sect. . p. . c in his witchcraft discovered , p. . d webster's displaying of supposed witchcraft , p. , . e vbi supra . p. , . f ch. . p. , &c. g pag. ●● ▪ . h in vita h●●ar●o● . i anastas●●● q● . . k in disp●● . de daemoniaci● , part . chap. . p. l thuan●● lib. . p. . m thyaerus ●●● supra , p. . a henke●●●●supra , p. . . † brock●●●● theol. p . b mel●●●thon epist . c t●stat●● in m●● . q. . ( ● ) baldwin case of cons . l. . c. . p. . e lib. . cap. . f sym●●● . cap. . g m●d. precl . lib. . pars cap. . † lib. . cap. . wierus l. . c. . p. . r see the tryal ▪ p. . , . s in daemono●ania . see mr. brom●al's history of appa●itions , p. . t see the printed relation , p. , . u ubi supra , p. . w remarkable providences , p. . x see mr. burton's history of d●mons , p. . and mr. robert'● na● . of the witches in suffolk . † ames . cas . consc . l. . c. . a d●●●io . disquiss . magi● . pag. . b m●lderus de m●gia . cap . dub . . c de doctr . christiana . lib. . cap. . . d d●●ri . & mald ●u● . e in mali●o malle●●c●●um . p. . f menna de purgatione vulgari , cap. ult . g caesari●● , lib. . h de lamiis , l. . c. . i dubravius , hist . cohim . lib. . k in his cases about witchcraft , p. . l so d● . willet conjectures on sam. . . m v. b●din daemonomania , l. . n mr. sinclare invisible world. p. . and burton hist of daemon ▪ p. . o boisard invita apollonii . p mr. m●rden in his geogra . phy. p. . q voetius bib●ioth . l. . lecus in compend . histo● . the infallible true and assured vvitch: or, the second edition, of the tryall of witch-craft shewing the right and true methode of the discouerie: with a confutation of erroneous vvayes, carefully reuiewed and more fully cleared and augmented. by iohn cotta, doctor in physicke. triall of witch-craft cotta, john, ?- ? approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the infallible true and assured vvitch: or, the second edition, of the tryall of witch-craft shewing the right and true methode of the discouerie: with a confutation of erroneous vvayes, carefully reuiewed and more fully cleared and augmented. by iohn cotta, doctor in physicke. triall of witch-craft cotta, john, ?- ? [ ], , [ ] p. printed by i[ohn] l[egat] for richard higgenbotham, and are to be sold at his shop at the signe of the angel in pauls church-yard, london : . printer's name from stc. a reissue, with cancel title page, of: the triall of witch-craft, . with a final errata leaf. running title reads: the triall of witch-craft, with the true discouerie thereof. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english 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keying and markup - apex covantage keyed and coded from proquest page images - andrew kuster sampled and proofread - andrew kuster text and markup reviewed and edited - pfs batch review (qc) and xml conversion the infallible trve and assvred vvitch : or , the second edition , of the tryall of witch-craft . shevving the right and trve methode of the discoverie : with a confvtation of erroneovs vvaies , carefvlly reviewed and more fully cleared and augmented . by iohn cotta , doctor in physicke . london , printed by i. l. for richard higgenbotham , and are to be sold at his shop at the signe of the angel in pauls church-yard . . to the right honovrable , sir iames ley knight and baronet , lord chiefe iustice of england , and to the rest of the honourable , right reuerend and worthy iudges . right honourable lords ; i formerly dedicated a small treatise vnto the honourable societie of the reuerend iudges , who then filled the awfull seates of law and iustice . i aduenture the second time to present it , reuiewed , augmented , and cleared from some part of that darknesse which haply hath hitherto clouded it from bright acceptance . information tending vnto truths discouerie , though from the meanest wit or person vnto your lordships , cannot be vnacceptable , whom law doth make the sentensers of trueth ; which is the soule and sentense of the law. the matter and subject propounded is not trifling or vnworthy , nor can be any disdaine vnto noble greatnesse ; nor is vnto any honourable order more proper then to your lordships . indeede the difficultie of the matter presseth a studious consideration , an orderly continuall linking and holding together of all materiall circumstances vnto the maine scope , a faithfull and strong memorie , quicknesse of apprehension and solide iudgement , but in the end vnto such as are industrious and desirous of trueth , will yeeld a delightfull and thanke-worthy compensation thereof . i presume not to direct or prescribe , nor doe purposely oppose any other different opinion , but inoffensiuely tender my owne vnto the publique good , and hauing meerely deuoted it vnto truth ; doe humbly submit it vnto your lordships , the vowed patrons of right and truth : your lordships in all humble dutie and desire , iohn cotta . to the right honovrable sr. edvvard coke knight , lord chiefe iustice of england , one of the lords of his maiesties most honourable priuie councell , and to the rest of the honourable right reuerend and worthy iudges . right honourable lords , where according vnto the direction of good lawes , gracious soueraignes nobly rule , and loyall subiects freely obey , there the common-weale , which is the common good of both , produceth the most royall , happy and stable monarchy . if euer any kingdome hath beene fortunate , to giue a true mirror and example of this happinesse , this famous island hath beene therein incomparable , wherein so many puissant monarchs , successiuely swaying this emperiall diademe , according vnto the ancient lawes and customes of this nation , haue so many hundreths of yeares gouerned this mighty people in peace and honour at home , and victoriously led them in triumphant warre abroad , as by the glorious trumpe of forreine and domesticke fame and historie is not obscure . the splendor of this truth , the iniurious aspersion of insufficiencie in our english lawes , cannot without shame or blushing guilt behold . notwithstanding , since in some few things to bee wanting , was neuer as yet wanting in the most exquisite lawes , policie and state that euer hath beene , and since the law of god it selfe ( though perfect in it selfe ) through humane imperfection in the true perfection was neuer yet seene , giue mee leaue through all lawes and countries in one particular to wonder at their generall defect . what law or nation in the detection of witches , and witch-craft , hath as yet euer appeared competent , or from iust exception exempt ? how vncertaine are among all people differing iudgements ? some iudge no witches at all , others more then too many , others too few by many , in so opposite extreames , so extreamely opposite : i doe not presume to prescribe how a law may become more absolute or perfect , i onely labour & enquire to learne . among many generall directions by different authors , diuersly published , concerning the perfecting of particular lawes , ( as farre as perfection is possible vnto humane frailty ) demosthenes in his second oration against aristogiton , in my thought doth seeme to equall ( if not exceede ) the most exquisite . three things saith he ( as may be plainely out of the forenamed place collected ) doe concurre vnto the vpright constitution of euery complete law , whereby it may be held sacred and inuiolate . the first is , that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , that it be the ordinance and gift of god. secondly , that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the sage and iudicious decree and counsell of the most wise and prudent . the third is , that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the vniuersall consent of the whole state , citie or countrey . certainly , the true cause of the forementioned generall lamenesse , and confusion of lawes in the proposed case of witch-craft consisteth herein . first , for that men haue not as yet sufficiently searched the holy scriptures to finde out that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , what is the ordinance of god therein . secondly , for that men haue not seriously consulted with that wisedome and prudence , which by the light of nature and reason almightie god hath left discouerable and allowed to be iustly and truly deemed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , the sage counsell , determination and decree of the most iudicious , prudent and wise men . when these two are met and are agreed ; namely , the ordinance of god , and the vpright and sincere counsell of the most holy , prudent and wise men , purposely studied , and without superstition exercised therein : then will the happy harmony of all mens hearts become easily tunable thereto , which is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the common consent of prince , people , and countrey . vnto this faire worke and building of god : let it not seeme presumption , that i offer this my moytie of desire , and good will. i know that in this subiect , many ages of learned authors , haue endlesly varied , many famous writers haue bin branded with infamous errors , many excellent wits haue run themselues almost out of their wits , & those who haue best deserued , their trembling pens haue niggardly dropped , & timorously pointed out any fully , or firmely auouched certainty . it is notwithstanding no breach of rule of modesty , but my bounden duty , vnto the accomplishment and honour of truth , to adde whatsoeuer in my vtmost endeauour may be conducible . neither would my many conflicts , with difficulties in this kinde , hold me excused , if so oft spurred , or rather galled , by so frequent exercise , practise and conuersation , with persons in so diuers extraordinary manners afflicted , and supposed bewitched , it should awake no answerable dispatch or display therein . let it then seeme no wonder , that a man ( though lesse then the least among men ) who hath not onely as studiously as others laboured the same particular , and as diligently therein obserued , but hath farre more happily bin fortuned then others , with frequent matter , and occurrents worthy obseruation , and hath also beene more plentifully gratified with opportunitie , to inrich his vnderstanding with variety and worth of obiects , instructing his reason , and confirming his experience : let it seeme no wonder ( i say ) that a meane wit , thus beyond others furnished thereto , may aduenture amiddest so many doubts and ambiguities , wherewith so many worthies haue been formerly intangled and perplexed , to auouch and prooue certainty , and demonstration . in this subiect of witch-craft , by better meanes aduantaged , if beyond former times or writers , i haue haply proposed a more direct and certaine module and methode of iudging therein , i doe not thereby arrogate vnto my selfe , but attribute vnto the meanes , nor derogate from others , whom if the like contingence of the same helpes , had as freely and friendly affronted , and the like facilitie had opened as ready accesse , i acknowledge in the guilty sense of my owne exiguitie ( whether in the outward beauty of words , or inward substance of vnderstanding ) it had beene easie for any man to exceed with so good meanes this so euill meanenesse of my performance . since then ( right honourable lords ) the subiect it selfe , and a pertinent and peculiar vse therein , doe point vnto your honours the propertie of this dedication , vnto whose tribunall the lawes of god and men appeale against that foule abominable sinne , let it not be censured pride or presumption , humbly to present vnto your lordship that consideration and resolution which beyond my merit or desert , occurrents haue freely administred vnto long-distracted meditation . if there may appeare therein ought aduancing truth , or seruiceable vnto the common-weale , vouchsafe for those good respects , it may be gracious in your eyes , acceptable and worthy your noble fauours and protection , against the iniuries of aduerse obdurate custome , ignorance , enuy , and the vulgar indignation of common receiued and deceiued opinion . in the meane season , my deuoted heart shall deuoutly pray vnto almightie god for your lordships long life , the multiplication of many happy daies , redoubled honour in your seruice of god , your king and countrey , and after this life , that life which euer lasteth . your lordships , in the most humble desire , and tender of his deuotious seruice and obseruance . iohn cotta . to the reader . ingenious reader , in this subiect of witch-craft which i here present vnto thee , thou art not ignorant , what obscuritie , difficultie , difference , contrarietie and contradiction hath among authors and learned men in all ages arisen . from the offusion of generall ignorance , or superstitious blindnesse herein , willing to withdraw the vulgar illusion ; i haue endeauoured demonstratiuely to declare what portion of some more certainty in such vncertainties , god & nature hath destined and allowed . it is not any worth either arrogated vnto my selfe , or derogated from others , but my studious desire and vehement affection in this particular , together with some speciall experience and paines vpon diuers occurrents , and occasions extraordinarily hapning , that hath drawne me forth to offer my opinion as the widdowes mite , more haply in good will , and hearty affection , then in true value or deserued esteeme . if it may only giue occasion vnto a more exquisite pensell , it is the heigth of my intention , and a complete recompence of my endeauour . for this cause , and for common easie reading and apprehension , i haue purposely auoided , and discontinued the smooth thrid of a continued laboured stile , and haue for the most part preferred and inserted a plaine texture , of a more vulgar and carelesse phrase and word . the enuious haply may cauill , that a physition out of his owne supposed precincts , should rush into sacred lists , or enter vpon so high points of diuinitie , as by an vnauoidable intercurrence , doe necessarily insert themselues in this proposed subiect . diuinitie it selfe doth herein answer them . in the theory of theologie , it is the dutie and praise of euery man , to be without curiositie fruitfully exercised . for as touching matter of diuinitie , as it falleth out , or is incident in the discourse of this small treatise , i onely propound such reasons and considerations therein , as in common are allowable and commendable in euery christian man , and therein i doe neither vsurpingly controule others , nor controulingly conclude my selfe , but willingly submit vnto the graue censure and dictature of the learned and reuerend diuine . if therefore ( good reader , ) i haue here published or communicated vnto thee ought thankes-worthy , as it is by me freely intended vnto thee ; so let it not from me be vnfriendly extended by thee . if i haue in ought erred , let it be thy praise and goodnesse to make thy vse thereof without abuse . if thou hast formerly thought amisse , and doest here reade that is more right , be not ashamed to acknowledge thy better knowledge . if thou list not to know , then know , that truth shall iudge thee , and iustifie her selfe without thee . thy well-willing friend . iohn cotta . the printer to the reader . the author perceiuing his former tractate or first edition thereof , either not diligently read , or not truly by many men vnderstood , he hath now by a second edition thereof offered more ease and light vnto such as are willing to search after truth , both by the addition of many things before omitted , as also by this plaine direction unto all the most speciall points in the whole treatise , as followeth , the contents of the first chapter . . how knowledge doth come vnto man. . how mans knowledge is confined and limited . chap. ii. . that many things are hidden from the knowledge of all men indifferently by the decree of god and nature . . that many things are reuealed vnto the industrious learned , which are hidden from the slothfull and vnlearned . chap. iii. that witchcraft cannot bee discouered or knowne , but by the common waies and meanes of all other knowledge and discouery . chap. iiii. . the knowledge and power of spirits , how exceeding the knowledge and power of man. . good spirits and euill spirits how discerned . chap. v. that the diuell doth and can worke alone without the association of a witch . chap. vi. the diuell associating with a witch . . a witch apparently discouered by the conduct of the outward sense , and testimony thereof . . that the diuell playeth the iugler in many things , seeming to raise the dead , to transforme into cats or dogs or other creatures , to present the same body in two distant places at the same time . . the difference betweene things meerely imagined or fancied , and things really offered unto the outward sense truly discerned . . that which is supernaturall or spirituall , may be discouered by the outward sense . . how the counterfeit miracles of the diuell may be discerned from the true miracles of god. chap. vii . . an assured witch by euidence of reason conuinced . . all spirits that are enquired at , are diuels . . witches may be detected by professedly vndertaking , and vpon promise or couenant performing reuelations and discoueries aboue the power and knowledge of man. . all men in whom the diuell doth exercise supernaturall workes or miracles , or by whom he doth vtter supernaturall reuelations , are not simply therefore by necessary consequent of reason to be esteemed witches but with some few considerations which therewith conioyned and dewly weighed may infallibly prooue their guilt thus : he that vndertaketh reuelations or workes which are truly found supernaturall , and cannot either prooue them to be of god , nor to be imposture , nor to be imposed vpon him by the diuell without his will , allowance , and liking thereof , that man by certaine demonstration is a witch or sorcerer . what witchcraft is , manifestly described . chap. viii . . the diuers kinds and manners wherein witches receiue knowledge from spirits , as astrologers , as wizards , as phisitions . that the diuell can both inflict diseases , and cure where god permitteth . chap. ix . that since imposters doe counterfeit witches , and vnder colour of imposture , witches may hide their discouery , it is fit that diligently the magistrate inquire into imposters . chap. x. . whether the diseased are bewitched , when and how it is certainely to be knowne , when not , and when men ought to rest satisfied in desiring satisfaction therein . . the markes of witches vulgarly reported , and by oath deposed to be found in their bodies , how to be tried and knowne from all naturall diseases , among which many are very like vnto them . . the necessitie of consulting with the physition not only therein , but in all diseases supposed to be inflicted by the diuell . . how farre the vulgarly esteemed confession of a supposed witch is of validitie to prooue her a witch . chap. xi . that witches may be produced vnto the barre of iustice two waies , first for manifest workes of sorcery witnessed by the sense : secondly , for reuelations aboue the possibility and power of man. chap. xii . . presumption and probabilities against suspected witches . . that witchcraft is a sinne or crime which ought to be detected by testimony and by manifestation thereof to sense or reason . chap. xiii . that men ought not to seeke the discouery of witches by vnwarranted meanes voide of reason , or superstitious . chap. xiv . casting witches into the water , scratching , beating , whether any allowed triall of a witch . chap. xv. . that reuelations by the bewitched in their fits or traunces are no sufficient proofe against a witch . . that the declaration by the bewitched of secret markes in the bodies of suspected witches are not iustifiable to be admitted as any true or allowable conuictions . . that the healing of the bewitched by the compelled touch or action of the supposed witch is no reasonable accusation against any man , as therefore a witch . . that there is no more necessitie of a miraculous detection of witchcraft , then of any other as hideous and abominable sinne . . that the miracles and detections of crying and hideous sinnes by visions and apparitions cannot certainly or assuredly be manifested to be of god , and therefore simply in themselues , though reuealing truth they are not to be trusted or credited alone , but so farre forth as they doe point vnto , or occasion iust and reasonable inquisition . the conclusion of the whole treatise inferring the two sorts of manifest witches generally thorow the whole worke intended and by demonstration made euident , to be the same , against whom the law of god was directed , as also that there is no other triall of those witches , but the meanes and waies in this treatise before mentioned . the triall of witch-craft : shewing , the true and right methode of the discouerie . chap. i. of naturall knowledge , and how it is solely acquired , either by sense , or reason , or by artificiall and prudent coniectation . as there is one onely infinite , which hath created all things finite : so is there one onely finite , most neerely like vnto that infinite , which is wisedome and knowledge in men & angels . the knowledge which is giuen to angels , is only known to god & angels . the knowledge which is giuen to man , is knowne by man , limited , measured and confined . it is therefore by the most wise philosophers and fathers of former times , & the sages of later times and ages agreed , by a generall consent & harmony of the same truth , that all things which are allotted man to know or vnderstand , are by two waies , or instruments solely to be atchiued or hoped . the first of these is the inward vnderstanding : the second is the outward sense . the vnderstanding hath knowledge diuers waies . first immediatly , by an inbred idea & vn derstanding of certaine generall notions common vnto all men , and in them , and with them borne . this , though intellectuall , may bee in some sort assimulated vnto that naturall instinct in bruit creatures ; by which , when they come first into the world , yet immediately by the direction of nature , they refuse , and flie from that which is euill and harmefull , and seeke and know that which is needfull vnto their life and preseruation . secondly , the vnderstanding hath knowledge by ratiociation , by the discourse and vse of reason . by this ratiocination , we doe in many things gaine a b certainety of knowledge ; in other some a probability and likelihood onely of certainety , yet oft-times in a very great neerenesse c and affinitie with certaintie . knowledge likewise commeth by the outward senses , which doe certainely and vndoubtedly informe the vnderstanding concerning their seuerall proper obiects , where the facultie is sound , and the instruments of sense , and the outward meanes of conueyance are rightly disposed . among these fiue senses , the sight and hearing , the eye and eare , are the most excellent and chiefe wayes of multiplication and increase of naturall knowledge . besides these waves of knowledge ; namely , the inward and the outward sense , there neuer was , nor euer can be enumeration of any other . for this cause the philosophers haue diuided all things that are incident vnto mankinde , to know or vnderstand ; either vnto such things as immediatly d in their very first thought or mention do proue themselues , & at the first consideration or sight are euident vnto all men ; or such as are directly inferred and necessarily proued by other propositions , or such as by prudent ghesse onely and likely coniecture giue a faire probability of truth and certainty . such things as immediatly proue themselues , and are vndoubted , in their first view , are subiect either to the sense onely , or vnto the vnderstanding onely . such things as are only proper to the sense , and thereto immediatly and properly subiect , are things seene , heard , touched , tasted , smelt ; as colours , figures , lineaments , sounds , musike , hardnesse , softnes , drines , moisture , roughnesse , smoothnesse , sowre , sweete , diuersity of odours and the like : in which , without the vse of the fiue senses , men cannot be sensible or know any thing in this inferiour world vnder the heauens . such things as are subiect vnto the vnderstanding onely , and not vnto the sense , and immediatly proue themselues , are generall notions and receptions , inseparably fixed in the vnderstanding of all men . of this kind are these positions in philosophie . all things that are made , haue their matter , a out of which they were made , haue their speciall formes and difference , by which they are a part that they are : and lastly to that being , which they are , are risen from that which they were not . likewise , these positions in logicke : euery proposition is true or false , affirmatiue or negatiue , and extendeth generally vnto all vnder the same kinde , or to some particulars , or to a singular , or is indefinite . likewise , in arithmaticke these : one is no number , one cannot be diuided , or is indiuisible ; foure is more then two . likewise , in physike these : euery man is sicke or healthfull , or a neuter : contraries are cured by contraries , as heat by cooling , cold by heating , moysture by drying , drynesse by moysting . as in these named sciences , so in all other ; there are the like generall notions , immediatly at the first view proouing themselues vnto the vnderstanding , and euery man in common sense and reason , immediatly consenteth vnto their truth ; and he that denieth it , or seeketh proofe therof , is esteemed iustly madde , or voyd of reason . there are other things also subiect vnto the vnderstanding onely , which do not immediatly vpon the first view or consideration ( as the former ) proue themselues , but are proued by others more cleere and euident then themselues ; as this proposition . the motion of the heauens is not infinite . this is not manifest vnto euery man at first view , but requireth another more manifest then it selfe , to make it manifest thus : that which hath a certaine limitted course , circumuolution and motion , cannot be infinite ; but astronomie for many thousands of yeares hath discouered the courses , periods , reuolutions , and set perambulations of the heauens , and therefore the motions of the heauens cannot be infinite . it may here easily be obserued , how the first position being vnable to proue it selfe , another more manifest doth giue it light , and doth deduce it vnto that , which doth so immediately proue it selfe vnto common sense , and reason , and obseruation of all ages and times , that no idiot can be ignorant , or will deny it . thus hath bin manifested , how some things are immediatly vnderstood in the very first consideration & view : some are proued by themselues , some not proued by themselues , but made euident by others . as many things are in the former kinds & seuerall maners manifested , and euidently proued vnto reason , sense , or vnderstanding : so are there many things neither by themselues nor by other euident , neither to the vnderstanding and reason , or to the outward sense at the first apparent , but remaine ambiguous and doubtfull . in these things certainty of knowledge by manifest proofe failing , there remaineth no other refuge , but prudent and artificial coniecture , narrowly looking & searching thorow probabilities , vnto the neerest possibilitie of truth & certainty . fom hence doe arise excellent vses and benefits vnto vnderstanding , though not so farre forth ofttimes gained , as is desired vnto all priuate ends , yet so farre forth , as maketh wise and vnderstanding men excell and shine before others . hence it commeth to passe that in doubtfull cases , counsels and attempts , one man is seene and knowne to ouershine an other , as much as the glorious sunne doth his ecclipsed sister , the moone . hence haue issued so many noble and heroike vertues ; sagacitie , exquisitnesse of iudgement , prudence , art , in the administration of high affaires . for , although in probabilities are no euident certainties , yet doe they so farre forth oft-times aduantage and aduance vnto the knowledge of certainety , that it is almost equall vnto certainty , and doth perswade and settle discreete resolution and disposition in all affaires . in this consisteth the height , the tope , the som of art , and the perfection of all humane knowledge , aboue or beyond which , no man could euer soar or leuell . by this light onely the former mentioned meanes failing , is oft times gained much excellence of natural knowledge to man , beyond and without which the eye and sight of knowledge in man is sealed vp , his vnderstanding darkned , and cannot know many hidden things . and thus to him that rightly doth meditate and consider , it is vndoubtedly cleere and certaine , how the creator and infinite prince of all principles hath founded the beginning & end , the power and posse of all knowledge , vpon one of the former waies of inuestigation , beside which there is no naturall knowledge to be expected . philosophie as yet neuer found other * waies vnto that infinite number of all arts and sciences , so admirably flourishing thorow so many ages of the world . for this cause the most excellent & prime philosopher , aristotle , reiecteth whatsoeuer cānot be found by sense , or proued by reason , as spurious . likewise ptolomie hath bounded the true art of astronomie within fatum physicum , within a necessitie in nature , and to distinguish it from superstition ( wherwith curiositie vsually defileth or intangleth it ) doth limit it intra conuenientem naturae modum , that is , within proportion and measure answerable to reason and nature . for this cause also , all true philosophers haue determined the two onely instruments of all true arts , to bee reason and experience , which galen doth call the two legges whereupon the art of physike doth consist . and therefore in the second chapter of his finitiones medicae , he saith , optimus is est medicus , qui omnia in medicina recta agit ratione , that is , hee who doth all things in his subiect of physike , according to right rule of reason , is the most excellent physicion . from hence also all true artists haue defined art to bee , habitus cum ratione factiuus , that is , a settled habilitie , and promptnesse of action , and operation according to reason . vpon this ground others haue built other true rules and obseruations , concerning true and lawfull arts. therefore ( saith galen ) ars non est ex ijs quorum neutiquam est potestas , isagog . chap. . that is , art is not of such things as cannot be accomplished . which is worthy noting , to distinguish prestigious and supposed arts from true art. to this others likewise haue added another obseruation , that is ; that art is imployed about such things as are in reason profitable and not vaine . so saith scaliger , exercit . sect. . ars non est de rebus inutilibus . it is yet further obserued vpon the same ground , that true art doeth not confound or cloud it selfe in mists , but reduceth vnto order , light and reason , things dissipate , confused , and out of order and reason ( as cicero affirmeth ) ars res diuulsas dissolutasque conglutinat , & ratione quadam constringit . vpon the same grounds diuers renowmed common weales haue expelled all false and forged arts : as , necromancy , aeromancy , geomancy , with other sortiligous diuinations . vpon the same reasons , diuers emperors , kings , kingdomes and lawes , haue exploded , censured , and condemned all such as vnder pretext of the wholesome arts of astronomy , mathematikes , and the like , haue runne into foolish curiosities , impostures , and deceitfull practises . iustinian the roman law-giuer and emperour , his lawes are extant to this purpose . likewise tiberius his decrees for the expulsion of counterfeit mathematicians and magicians . and vlpian in his booke de mathematicis & maleficis , testifieth the publication of their goods , and their inhibition by the emperours from communion with other citizens so much as in fire or water . and as reason , good lawes , kingdomes , nations , and common-weales haue distinguished ingenuous , liberall , true and profitable artes , and sciences builded vpon reason , trueth and vnderstanding ; from base , ignoble , vnprofitable , needlesse , curious , and erronious artes : so hath the holy scripture both iustified , sanctified , and commended the one , and condemned , and nominated with rebuke and shame the other . the first is euident , exod. . verse , , , , , . where almightie god doeth testifie concerning the knowledge and skill of workmanship in gold , siluer , and stone , that hee gaue it by his spirit vnto bezaleel , and aholiab , who were workmen according to knowledge and vnderstanding in that lawfull art , profitable vnto the building of gods house . the second is manifest , actes . verse . where it is in their due commendations recorded , that those who before vsed and practised vaine and curious arts , when they were by the preaching of the apostles truely conuerted , in token of their vndissembled repentance , they absolutely renounced and disclaimed their vaine learning , and openly burnt their bookes , though valued at an high rate and rich price . chap. ii. that no knowledge can come vnto man in any art or science , but by sense or reason , or likely and artificiall coniecture ; is proued by the science and knowledge of physike in stead of all other arts and sciences . now for the better impression of that which hath beene before said : that is , that nothing is or can bee detected , or is liable vnto mans knowledge , which commeth not vnto him by the helpe of reason , the inward or the outward sense , demonstration , ratiocination , or iudicious and prudent coniectation in reasonable likelihood : let vs examine any one particular , ingenuous , liberall or lawfull art or science , in stead of many , and therein view , how by the former mentioned keyes , doores and entrances solely , are opened the wayes vnto their contemplations , study , and perfect apprehension . and if one art or science may bee sufficient herein , i thinke it most fit to choose my owne , because as to my selfe most prompt ; so vnto any other not vnprofitable . all diseases that happen vnto the body of man are either outward or inward , and therefore either seene by the eye , and deprehended by the outward sense , or conceiued onely by reason and the inward vnderstanding . inward diseases , and subiect onely vnto reason and vnderstanding doe sometimes appeare clearely and certainely to reason and vnderstanding ; sometimes they doe not appeare certaine , or by certaine notes or signes , but by likely markes onely , which are the grounds of artificiall coniecture . and as some diseases are apparent to outward sense , some euident to inward reason , some by artificiall coniecture onely in learned , exact search and perquisition pursued vnto their discouery : so also are many diseases hidden from all these wayes of inuestigation , and therefore remaine as remembrances of mans manifold ignorance in this life , and of the secret reseruation of gods decree and prohibition . as then in those diseases which are apparent vnto sight , it is blindnesse in a physicion to make question ; in those which are euident to reason , to make doubt , is reasonlesse fatuitie ; in those which may be attained by artificiall coniectation , search or perquisition , either to be slacke , is sloth , or to bee vnable , is insufficiencie : so in those diseases , which neither outward sense , nor inward reason , nor art , nor artificiall coniecture can possibly discouer ; to hope or seeke beyond sense and reason , and reasonable likelihood , is reasonlesse and senselesse striuing , and impatience of those bounds which god hath set to limit the curiositie of man. for better proofe and illustration , it will not bee impertinent to nominate some particuler diseases in all these kinds . first for outward diseases , and such as are euident to outward sense , they are infinite . who that is the least practised in physicke , doeth not assuredly know , when , with his eyes hee doeth behold an inflammation , a schirrus , a gangrene , cancer , callus , fistula , vlcer , leprosie , psora , struma , petechia , variola , iaundes , gout , tabescence , extenuation , and the like . secondly , for inward diseases euident to reason ; he that is least learned , doth know that all diseases which may be defined , must necessiarily be euident to reason ; as also , that it is not difficult to define innumerable diseases to him that is able to * conioine with the part affected , the true immediate kinde of the affection . the stomacke ceasing her proper function of concoction , or depriued of appetite , doth it not thereby manifestly prooue vnto reason some inward ill affection therein ? if with that ill affection bee ioyned a manifest inward heate about the region of the stomacke , accompanied with an ague , drinesse , thirst and other accidents , and consequences of heate , is not as plainely detected the kinde of the affection to be hot ? thus both the part affected , which is the stomacke apparently ( because there the former accidents are found originally moouing and first seated , ) and also the ill affection ( which by the manifest burning heate doth prooue her kinde ) being both conioyned , doe truely define the disease to bee an inflammation of the stomacke . the like may bee saide of the inflammations of all other inward parts of plurisies , phrensies , inflammation of the liuer , spleene , wombe , reines , guts and other parts , the certaine testimonies of excessiue heate giuing demonstration of an inflammation , and the paine ( or at least , some defect ) or defection in the proper offices of the parts manifesting the parts themselues . as concerning inward inflammations of diuers parts , so likewise of inward vlcers , and other maladies may be instanced . the disease of the bladder is oft certainly knowne , by paine in the part , or by cessation of his proper functions , or defection therein , and the kinde of disease therein by the excretions oft-times proceeding from it . and thus an vlcer is oft discouered in the bladder , by paine , with purulent and sanguiuolent miction . diseases likewise of the head are certainly discouered and detected vnto reason , by defects growing ; sometimes in the vnderstanding , sometimesen in the memory , sometimes in the imagination , sometimes in all those together , & sometimes in the general motion of the whole body . diseases of the heart likewise , appeare by the euill and faulty motions of the pulse , by soundings and defections in liuelihood of the spirits and vitall faculty . diseases of the wombe or mother likewise doe oft demonstrate themselues by depriued or depraued motions . it were tedious to make a particular enumeration of all diseases of this kinde , which are in the same manner euident and apparent vnto reason . now let vs briefly also consider some diseases , which are neither euident to reason , nor manifest to sense ; but are gained , detected , and hunted out of their deepe and hidden couerts , by the quicke and exquisite sent of probable and artificiall coniecture ; the necessity or vse whereof , either in an ambiguous complication of doubtfull diseases , or in the extrication of any intricate single affection or malady , there is no man in physicke exercised , who doth not dayly finde . many examples of diseases of this kinde would cause the small body of this little worke voluminously to swell : we will therefore onely propose one . let vs suppose a sicke man , doubtfully and diuersly with these accidents afflicted : namely , a continuall feuer , a cough , spitting of blood , shortnesse of winde , head-ache , deliration , want of sleepe , drinesse , thirst , paines in diuers parts , sides , ribbes , backe and belly : what disease or diseases here are , can neither be manifest to sense , distracted in this confusion , multitude and concurrence of accidents ; nor yet be euident to reason at the first view , because it requireth so different consideration , and deuided contemplation of so many seuerals apart . here then it remaineth , that searned , iudicious , prudent , and discreete artificiall coniecture proceed exactly to distinguish & analise , as followeth . all the forenamed paines , distempers and accidents may indifferently arise , eyther from the lungs inflamed , or the liuer , or the midriffe , or the pleura ; because any one of these by it selfe doth vsually bring forth all , or most part of them . heere then prudent , artificiall , and exquisite perpension doth exactly valew and esteeme all the different manners , quantities , qualities , positions and situations of paines ; likewise accidents , motions , times , manners of motion , caracters , orders , and all other both substantiall and circumstantiall considerations . and first , as touching the feuer , head-ache , thirst , idlenes of braine ( because they are common to many other diseases besides these , and require no curious , but a more carelesse and common respect , ) prudent and circumspect coniectation doth leaue their needlesse confusion of more vsefull and needfull perpension , and doth more narrowly search about those accidents , which are more inseparable , proper and peculiar vnto the diseases named , and by exact disquisition in their differencies , doth notwithstanding sift out their hidden and secretly couched differencies , by which , in exact view they are found and distinguished sufficiently differing . the inseparable accidents which doe peculiarly , or for the most part accompany the diseases before named , that is , the inflammation of the lungs , the liuer , the midriffe and the pleura , are cough , shortnesse of winde , spitting of blood , paines about the ribbes , sides , belly , which in all these named diseases , more or lesse are present , either primarily , or by consent of one part with another . these , though seldome absent from most of the foure former diseases , and therefore not easily distinguished , when they proceede from th' one or th' other ; yet rightly weighed , and accurately considered in their seuerall manners , measures , and right positions in euery one , when apart and single , they doe likewise in their confused mixture one with another , yeeld distinct and seuerall difference to him , that in a iudicious and discerning thought , doth beare their iust distinctions apart . for illustration , spitting of blood is vsually a companion to all , or most of the foure named diseases ; but in one in lesse quantity , in another more ; in one after one manner , in another after another ; in one by vomiting , in another by expectoration , and in another by coughing ; in one with much expuition , in another with little ; in one with danger of strangulation and suffocation , in another without ; in one with thicknesse , blacknesse , and small quantity of bloud , in another with thinnesse , brightnesse of colour , and more quantity ; and in one of these also with lesse , and in another with more difficulty and labour . shortnesse of winde , or difficulty of breathing , is a common companion to all the named diseases ; but in one with frequent expuition , in another without , and where , with expuition , in one with more facility , in another with difficulty , in one with one manner of distension of the instruments of respiration , in another with another , in one kinde of difficulty of respiration more frequent , in another lesse , in one more grieuous , in another tolerable . the like may be said of coughing , and paines . coughing in one of the forenamed diseases is with much , in another with little , and in another with no expuition at all ; in one continuall , in another with intermission ; in one with intension , in another with remission ; in one loud , in another still ; and where , with expectoration , in one of one colour and quantity , in another of another , and in another of none at all ; in one easie , gentle , free and without paine , in another , grieuous and painfull ; yea suffocatory , and neere to strangle . paine likewise is a common companion to all the mentioned diseases ; but distinguished in the one and the other , by the manner , nature , and situation of the seuerall parts , which apart ineuery one it possesseth , and also by the different oddes , fashions , and kindes of paine ; some being sharp , some dull , some quicke , some slowe , some with distension , some with punction , some with heauinesse and sensible weight , some more grieuous to the patient lying , some to him sitting or standing , some more calme in one position of the body , and some in another . and thus prudent an skilfull coniecture , by due and diligent perpension , comparing together oddes , and exactly referring vnto true discerning the seuerall properties and differences of accidents , their manner proportions , and other due circumstances , doth in the end reduce euery accident to his right disease , and euery disease to his right cause ; whereby the prudent , and iudicious physicion doth cleerly vnderstand directly and timely to apply proper and pertinent remedies . and thus in doubtfull cases , which are neither euident to reason , nor manifest to sense in the art and exercise of physike , it is manifest how solert and accurate coniectation , through the clouds and mists of ambiguities , doth in the end so cleerely send forth and giue so faire a light , that doubt it selfe doth become out of doubt , and is little inferiour vnto certaine and plaine demonstration . as a short summe of all that hath been said , whatsoeuer hath beene declared of diseases , the same may bee propounded concerning their issues very briefely . the issues of all diseases are either informed from sense , or euident by reason , or scrutable by artificiall coniecture . examples of the first kinde are manifest , when with our eyes we behold the motion and sense externall and other outward functions of the body , either abolished , or in an high degree depriued of their power and naturall vse . this certaine testimony of our sight doth certainely informe the vnderstanding , concerning the dangerous issue . examples of the second kinde are manifest likewise we finde either the causes of diseases vnremoueably fixed , or the disease it selfe rooted in the substance of any of the principall parts , or accidents in malignitie , vehemence , and fury irresistable . in these cases a doubtfull and hard issue is euident to reason by iust consequent . examples of the latter kind are also apparent , when in diseases , good and euill signes are so doubtfully mixed , that some promise life , others as much threaten death : some in number discourage , other some in worth as much as incourage . we doe oft see and know in the middest of this mist and darknes , where there appeareth not to a common sense so much as the least shew of any indication of certaine issue ; yet through the exquisitenesse of prudent & artificiall perpension , and due exact distinction in the forementioned seeming inscrutable oddes ; the learned physicion euen in the first scarce sensible budding of indication , and in the first most imperfect and scarce-being thereof doth oft discouer that true euent , which vsually and for the most part is seene and obserued to come to passe . if any man not rightly apprehending reason , make a doubt or question of any such possible exquisitnes , let him consider and behold it by an easie example . in an inequalitie of one and the same vermiculant pulse , where the beginning of the same distension is quicker , the next continuation or middle part is slower , and the beginning of the and thereof , ending almost before it begin : it must needes be very difficult , nay , almost impossible vnto the first view of sense or reason , or to a common iudgement or learning , to diuide really , and distinguish this one short small motion into two or three distinct times and parts of motion , the space so very short , the faculty of mouing so low and weake , and the mouing it selfe almost altogether in an insensible exiguitie , and an indiuisible degree of lownesse . wee see oft-times a common vulgar cannot in his reason conceiue it , much lesse by his sense at all perceiue it . neither is it found easie to euery man , though learned therein , yea , or educate thereto , either perfectly to apprehend the generall idea of such a motion , or at all in the first proofes and tryals of his sense or hand to deprehend any particular . notwithstanding , the physicion that exquisitely discerneth and iudgeth , doth both in reason see , that euery single smallest motion , hath his diuers distinct diuision of parts , & also by his discerning , wary , iudicious and exercised touch , doth apartly detect and discouer it : and thus hath been proued by seueral instances taken in the art of physicke , insteade of al other arts and sciences , for auoiding tediousnesse and confusion , that all knowledge , all art , all science whatsoeuer giuen vnto man , hath no other entrance , meanes , or wayes thereto , but thorow sense or reason , or prudent and artificiall coniecture , sagacitie and exquisitenesse of iudging and discerning thereby . and that it may the better appeare , that beyond these waies and lights , the physicion cannot finde any knowledge or discouery of diseases : let vs view some particular examples of some diseases for this cause vndiscouerable and not to be detected : and therewith consider the impossibilitie of discouery to consist solely herein ; namely , for that they are remoued from any capacitie of sense or reason , and from the reach of all artificiall search , scrutiny & accurate insight deriued from both , which is the highest straine of humane vnderstanding . in the generall it cannot be denied ( except of such whose vnderstandings are extremely blinde ) that it is impossible , that those diseases should or can bee at all so much as suspected ( and therefore much lesse knowne ) which yeeld no shew , no signe , no indication of themselues . there needeth hereof no other , nor better proofe , then the enumeration of some particular diseases of this kinde . are not diuers secret and hidden apostemations , and other inward collections of vicious matter in the body , dayly seminaries of vnexpected and wondred shapes of corruption and putrifaction , which lying long hidden in the body , and by an insensible growth taking deepe roote , in the end sodainely breake forth beyond all possible expectation , or thought of the most excellent , exquisite and subtill circumspection and disquisition ? for a briefe confirmation hereof , hollerius doth mention a man , the cause of whose disease while he liued , being vnknowne to physicions , and art , after his decease his guts were sound gangrened and perished , and therein things viewed like vnto water-snakes , and his liuer full of schirrose knots . there happened vnto my selfe this yeare last past , a patient , a very worthy gentleman , who being extremely vexed with the strangury , disurie , and ischurie together with pissing of blood in great abundance , and the stone , by the vse and accommodation of remedies , found much ease , mitigation of paines , and qualification of the extremitie of all the former accidents . notwithstanding , for that there were certaine indications of an vlcer in the body or capacitie of the bladder , his recouerie was not expected , but after his decease , in the dissection of his body , his bladder was found rotten , broken and black , without any manifest matter therein as cause thereof , or so much as one stone , although hee had formerly and immediately before auoided many stones at seuerall times . this i produce , being fresh in memory , as an instance of impossibilitie of knowledge vnto a physicion in many and frequent cases . for how could the fracture or colour of his bladder , while the patient was liuing , by any exquisitenesse of art or vnderstanding , be knowne in any possibilitie , meanes , or power of man , although all the other accidents aboue mentioned , were vndoubtedly , by certaine indications and signes discouered ? i might here deliuer many other like examples out of mine owne knowledge ; i will onely call to remembrance one more . i was of late yeares physicion vnto a right noble lady ; the cause of whose apparent dangerous estate , diuers learned and famous physicions conioyned with my selfe , could neuer discouer . in the dissection of her body after her decease , her heart was found in closed with a shining rotten gelly , and the very substance of the heart of the same colour . in the same lady , an intolerable paine about the bottome of her stomack , by fits depriued her of all ease by day , and of rest by night , and could neuer be either knowne in the cause , or remooued in the accident by any meane or remedy : but after death , in the dissection of her body before mentioned , a black round gelly as bigge as a tenice ball , did manifest it selfe in that place , where , in her life , the intolerable paine was seated and fixed . of this euill discoloration of her heart , of the matter and euill colour of that matter wherewith her heart was inuironed ; as also of that collected gelly in her stomacke , what possible knowledge ( thinke you ) or exquisite vnderstanding , or art of man could euer in her life time giue any notice or information ? like vnto this is that which hollerius in the . of his rare obseruations doth mention . in a sicke man perplexed in a strange manner from an vnknowne cause in his life , after his death his liuer and epiploon did appeare corrupted and putrified , his stomacke toward the bottome bruised and full of blacke iuice or humour . christophorus schillincus , opening the body of a childe after death , reporteth , that hee saw in the small veines , running thorow the substance of the liuer , many small scrauling wormes then liuing . beniuenius doth make mention of a woman tormented grieuously by a needle in her stomack , which was impossible by any art or exquisitnesse of vnderstanding to bee conceiued or suspected , if nature it selfe working it out thorow the body and substance of the stomacke , vnto the outward view and sense , had not so discouered it . i will not here mention the generation of wormes , stones , and the like in the guts , gall , heart , longs and other parts , of which no art , or excellence of knowledge can possibly take notice , vntill they haue prooued themselues vnto the fight . many diseases of these kindes being fearefull and terrible accidents , and afflictions vnto the body , yet for the most part are neuer detected ; because they haue not onely no proper true certaine likely , but no possible meanes or way of indication or notice at all , in any reason or vnderstanding of humane art or science ; without which the most exquisite and scientificall clarkes are altogether disabled , and must necessarily bee ignorant . thus hath beene at large manifested , that nothing can bee vnto the physician in his art and science knowne , which either by outward sense or inward is not apparent , or by likely and artificiall coniecture from both , is not detected or discerned . the like might bee vrged concerning the trials of lawe and iustice , and inquisitions of offences and errors against the law , which are the diseases of a common-weale , as the former of the body of man. many offences against the lawe are apparent vnto the outward sense , as sight or hearing : and therefore being witnessed by hearers or beholders , are without doubt or difficultie immediately dispatched , sentensed , and adiudged . many also are euident to reason , which therefore are held and reputed inuincibly and infallibly to conuince . many offences also there are , neither manifest to sense , nor euident to reason , against which onely likelihood and presumptions doe arise in iudgement ; whereby notwithstanding , through narrow search and sifting , strict examination , circumspect & curious view of euery circumstance , together with euery materiall moment and oddes thorowly , and vnto the depth and bottome by subtill disquisition fadomed , the learned , prudent , and discerning iudge doeth oft detect and bring vnto light many hidden , intestine , and secret mischiefes , which vnsensibly and vnobseruedly would otherwise oppresse and subuert the common-weale , when by none of these wayes of extrication the trueth can possibly be gained , the wise and vpright iudge vnto necessitie in want of due warrant vnto iust proceeding , doeth with patience and sobrietie submit . for this cause ( as may be seene vpon records ) many cases iustly necessarily and vnauoidably stand perpetually inscrutable , vndecided and neuer determined , as certaine proofes & euidences of the limitation and annihilation of mans knowledge in many things of this life : almightie god oft-times decreeing to hide some trueth from the sight of man , and detaining it in his owne secret will and pleasure . chap. iii. whether witch-craft haue any other wayes or meanes of inuestigation , then these before mentioned , and what is the true inuestigation . it hath beene at large before declared , how god and nature haue limited and confined all knowledge of man , within certaine wayes and bounds , out of which , and beyond which it cannot passe ; as also for that cause , that no iustifiable art or true science whatsoeuer , doeth or can exceed those restraints . there haue bin also diuers examples produced of the necessitie of mans ignorance , in the impossibilitie of much knowledge , and discouery of things hidden and inhibited by the iust and vnsearchable decrees of god and nature . it remaineth now to enquire concerning our particular subiect of witch-craft , whether in the common way of all other detections of trueths , it ought likewise consist ; or whether by it selfe it haue other priuiledges beyond all other trials . if reason be the sole eye and light of naturall vnderstanding which god hath giuen vnto reasonable man ( as is before prooued . ) if without it can be no naturall knowledge , no art , no science , no discouery . if law among all people and nations be so iust in all things , as to doe or allow nothing against true reason ( in which consisteth right . ) if god himselfe , and all flourishing common-weales haue tyed men and lawes , and the decision by them of all doubts , questions and controuersies , either vnto right proofe , euidence and allegation , according vnto reason , or at least , faire likelihood , presumption , and probabilitie ; and beyond these there neuer was , is , or can bee any iust iudgement or triall : how is it possible that man can attaine any knowledge of witch-craft , if not by those meanes , by which onely his nature is capable of whatsoeuer is allotted to bee knowne thereto ? if this bee infallibly true , man must either by the former common wayes of knowledge and detection , know likewise and detect witch-craft , or else bee altogether ignorant thereof ; whereof the contrary by dayly experience is manifest . it may bee and is obiected , that it is a hard and difficult matter to detect witch-craft , by the former and ordinary courses , as is oft seene and found apparent . so is it likewise equally difficult , and as hard by the same meanes oft times , for many a iust man to prooue and cleere his opposed innocency , and for many an iniuriously wronged wretch to prooue his right , to defend his goods , yea , life it selfe from violence ; notwithstanding , this is no allowance vnto another way , no reason or iustification of any vnwarranted way , or way out of the way of reason , iustice , and law , bee his burden neuer so importable , or his iniury exceeding crueltie . for , if god had allowed vnto men alwayes smooth , assured , certaine and infallible wayes vnto the satisfaction of their wants , and the accomplishment of their intentions and desires without failing ; what would become of religion , vertue , and wisedome ? then should euery man be alike wise , and men would bee so confident in their owne strength and power , and so proud , that they would forget god and neuer thinke of the almighty . if the meanes and wayes vnto all knowledge , and the information of our desires and affections , did meete with no impediment , no opposition , no contradiction , no casualty to intercept , and all things should prosperously succeed vnto our meanes and endeuours , there would neuer bee any vse of patience , temperance , or dependance vpon the diuine prouidence ; and consequently , little acknowledgement , and lesse worship and adoration of our creator , who according to his wisedome , good will and pleasure , doth otherwise gouerne , guide , order and dispose all things . for if vnto our supposed needfull ends , vses and necessary desires were certaine and vncontrouled wayes , nothing impossible , nothing denyed ; then were our lust a lawe , and man in no power but in his owne , in no awe , in no law , in no rule . therefore almightie god in his great and vnspeakeable wisedome hath subiected vaine man , and made his pride subiect to infinite creatures , limits , restraints , coertions , thereby to teach him true wisedome , pietie , trust , dependance , worship , and adoration of his all-restraining and allimiting vnlimited power . man therefore must thereby learne to be contented so to know , as therewith to learne to know himselfe ; that is , with his large portion , his lot , his manifold indowments , his excellencie of sense , reason , vnderstanding , prudence , art , not to forget or spurne at their interdictions , prohibitions , and inioyned lists , beyond which to desire to know , is curiositie , is folly : sapientia , vera nolle nimis sapere , saith the poet. it is true wisedome , not to bee too wise : that is , not to know , nor desire to know more then is allowed or needfull : needfull , not in our desires , but gods decree . here then let me intreat reasonable men , not too much ( as is vsuall ) to swell with indignation , or to be puffed with impatience , where god doth not apertly reueale & plainely ( as they desire and thinke needfull ) the subtill engines , and mysticall craft of the diuell in the machinations of witches and sorcerers ; but soberly , modestly , and discreetly , so farre forth be contented to pursue the tryall and iust way of their discouery , as with sense , with reason , with religion is iust and righteous , knowing that whatsoeuer is beyond these lists , is reasonlesse , senselesse , and impious . for since god and nature ( as is before said ) hath limited the scrutinie of all true arts , and sciences , all naturall knowledge for discouerie of controuersies and resolutions vnto the lights of reason and sense , & artificiall coniecture , prudence , art , sagacitie , and subtiltie of vnderstanding deriued from thence ; vnto that other barre or seate of iustice can witch-craft appeale or be brought ? it may be obiected , the art of witch-craft , being supernaturall , and the practice thereof sustained by an extraordinary power ; that therefore the meanes and wayes of discouerie must bee likewise more then ordinary and supernaturall . hereto is truely answered , that since the nature and power of spirits is vnknowne vnto man ( as all things supernaturall ) and can bee , and is no otherwise knowne , but by examining the workes issuing from thence , and comparing them aright with that which is naturall ( because man in his reason and vnderstanding cannot discerne that which is truely transcending his nature , otherwise , then obseruing how farre it exceedeth that which is according to nature : ) therefore ( i say ) the workes of the diuell , or witches , though sustained and produced by a supernaturall power , yet can haue no other way for their detection by man , but that which is ordinary vnto man , and naturall and possible vnto man ; for that which is aboue or beyond his power , or nature , is not his owne . from hence must necessarily be concluded , that there is no other ordinary way vnto man ( who knoweth or can know nothing but that is naturall ) vnto the discouerie of that is supernaturall , but that way which is likewise naturall . although therefore the subiect of witch-craft require a greater measure of knowledge to discerne that which is therein really , and truely supernaturall , from that which in nature oft times hath a very great likenesse , and a deceiueable similitude therewith : yet is the way vnto that knowledge , the common high way which conducteth vnto all other knowledge whatsoeuer . and that this also is the same way & direction , which the holy scripture it selfe doeth intend , for the discouery of witches , and their sentensing is manifest . num. . . deut. . . and . . matth. . . iohn . . . corinth . . . hebr. . . in these named places it is required , that no man bee iudged in matter of weight , or death , but by the testimony of two witnesses , at the least . witch-craft therefore being a matter , both of weight , and death , cannot according vnto gods word , bee iudged but by testimony of witnesses : whatsoeuer is witnessed , must necessarily bee subiect to sense , since no man can witnesse ought , whereof there is not sense . from hence then it is ineuitably concluded , that the workes of witches , are no other way to bee discerned , or iudged , but by the common way of discouery , by deedes , and workes apparent to sense , and the testimony thereof . let men then bee perswaded and contented ( since god hath alotted , and allowed vnto the nature and power of man no other way ) in this onely warranted true way to seeke the discouery , to finde the footing , path , and steppings of witch-craft , as of all other things , which by the decree of god are reuealed vnto man , and subiect vnto the knowledge of man. it may bee here demanded , whether almighty god doth not extraordinarily , and miraculously at some time discouer this so abominable sinne of witch-craft , aswell as by ordinary meanes leaue it vnto discouerie ? this doubt shall more fitly in more due place be hereafter at large discoursed . it hath now beene here manifested , that there is or can bee no other ordinary tryall of witch-craft , then that which is common vnto all other detections of trueth : and also that all detections subiect vnto the discouerie of man ( as hath beene before cleared ) are drawne and deriued either from sense or reason , or likely probability raised from both . before i doe proceed farther , for his more facill vnderstanding , i doe admonish the reader , that hee distinguish , what is meant by the supernaturall workes ; namely , whatsoeuer is effected , in , vpon , or by any corporall substances , or sublunarie bodies , which is aboue the nature , and power of those bodies , or sublunarie substances . they are not supernaturall , in regard of those spirituall substances , which are the proper agents , and vnto whom such workes , are no more then naturall ; but in regard of those bodily substances , vpon which , in which , or by which , those spirituall substances doe worke , as meerely their patients , and being in themselues , or owne nature depriued of any such possibilitie . chap. iiii. of the workes of witches and diuels . before wee proceed further to treate concerning matter of witch-craft , according to the former waies of discouery and inuestigation : it will be needfull to distinguish who is the true author , cause , and immediate workman of the supernaturall workes which by sorcery and witch-craft are compassed or brought to passe . all created substances indowed with powers and vertue from god their creator , are either bodily , or corporall substances , or spirituall , or mixt and betweene both . bodily and corporall substances are the heauens , the celestiall bodies of the starres , of the sunne , of the moone ; the bodies of the elements , and all elementarie substances from them deriued and composed . spirituall substances are either angels , or diuels , or soules of men after death , separated from their bodies . mixed substances , partly spirituall , partly bodily , are mankinde compounded of a naturall body , and vnderstanding soule . hence it commeth to passe , that man by his vnderstanding spirit , doth together with angels , spirits , and diuels , participate and vnderstand many things ; as the scripture reuealed ; the history and creation of the whole world ; many truths of god ; the grounds of reason ; the principles of nature ; many generall rules and obseruations , and infinite particular obiects of many things past , present , and to come . but for that this vnderstanding soule is depressed , and imprisoned in this life by the body , by the passions , diseases , and manifold incumbrances thereof , and cannot extend or inlarge it selfe further vnto any portion of knowledge , then thorow the narrow windowes , closures , parts and organs of the body : therefore must necessarily the knowledge of man be much inferiour vnto that measure of knowledge , which spirits , being of a more subtill essence , and free from the burden and incumbrance of an earthly tabernacle or prison , doe in a more large extent inioy . as is said of the difference of knowledge in spirits , beyond the power and nature of man : so may be said from the same reason of the difference of the workes of spirits , farre inlarging and extending their vertue and power , beyond the power and force of men . the workes of men , are confined within the power and nature of these sublunarie bodies , vnto which they are annexed , and tyed . the workes of spirits are limited to no corporall substance or body , but spaciously compasse the whole and vniuersall body of the sublunary or inferiour world ( as the diuell doth witnesse of himselfe , iob . verse . ) and are not tied vnto any particular place , but rule generally therin , and in all places by the permission of god , as is euident , eph. . ver . . where the diuell is called the prince that ruleth in the ayre , euen the spirit that now worketh in the children of disobedience : and likewise , ephes . . verse . . where he is called the prince of darknesse of this world . from these vndoubted grounds , it is necessarily inferred , that both all knowledge exceeding the knowledge of man , must needs issue from the knowledge of spirits , and also that all workes exceeding and transcendent , aboue the power and nature of corporall substances , must necessarily be the force of spirits . it may now be demaunded , how the workes of good spirits shall be knowne and distinguished from the workes of euill spirits and diuels , since both their workes proceede from the same nature , substance , and spirituall essence common vnto them both . this shall appeare by the consideration of the orders and sorts of good spirits , expressed in holy scripture , and their properties , besides which , all other are necessarily euill , and therefore diuels ; like vnto whom likewise , by iust consequent must be their workes , the one reciprocally * discouering the other . all good spirits are either angels and messengers of god , specially sent with his holy embassage , to speciall holy men , for speciall holy ends ; as was the seraphinsent vnto isaiah , the . chapter , verse . and as were the angels vnto the shepheards , when our sauiour was borne , or as were the angels which were sent vnto the patriarches of olde , or els tutelar angels , ordinarily commanded to guide , protect , and defend the elect and chosen children of god , as is manifest both by the testimony of our sauiour , math. . verse . . see that you despise not ( saith our blessed sauiour ) one of these little ones : for i say vnto you , that in heauen their angels alway behold the face of my father , which is in heauen . and by that text also , heb. . vers . . are they not all ministring spirits ( saith the apostle , speaking of angels ) sent forth to minister for their sakes , who shall be heires of saluation ? beside these orders of good and holy spirits , neither hath the holy scripture , neither hath the light of reason , or nature , or obseruation , knowne or discouered any other . all the workes likewise and employments of these good spirits , are all and euer obserued to be like themselues , holy , good , freely seruing and ministring vnto the expresse will , knowne and vndoubted pleasure of almighty god , as is certainly confirmed , psal . . verse . praise ye the lord ( saith the psalmist ) ye his angels that excell in power , that doe his commandements in obeying the voyce of his word . all workes therefore or effects issuing from spirits , that cannot bee proued and manifested to be first commanded by * god ; secondly , tending solely to the execution of his will ; and thirdly , are not contained in one of the foure first mentioned offices and administrations of spirits , they are all certainely and assuredly to be suspected as workes of diuels and euill spirits , whom god doth permit ( as saith s. augustine in his . booke de trinitate ) to bring to passe such workes of theirs , partly to deceiue those wicked , which god in iudgement hath giuen ouer to be deceiued of diuels ; partly , to quicken and stirre vp the godly and holy man , and to trie and proue him thereby , as hee did his faithfull seruant iob. now for a more distinct cleerenesse and light vnto the proofe of these suspected workes of diuels , it is very profitable , necessary and pertinent , that we consider their kinds , which are two . the first kinde is of such supernaturall workes as are done by the diuell solely and simply to his owne ends or vse , without any reference or respect to any contract or couenant with man. the second kinde is of such transcendent workes , as are done with a respect or reference vnto some contract or couenant with man. in the first , the diuell is solely * an agent for himselfe , without the consent or knowledge of man. in the second , the supernaturall and transcendent workes are truly , essentially , and immediately from the diuell also , ( because out of the reach or power of any command of man simply ) yet therein man hath a property and interest by couenant and contract , and deriuation thereof from the diuell , which is truely and solely sorcerie , and witch-craft : for since supernaturall workes are onely proper to a spirit , and aboue the nature and power of man , they cannot truely and properly bee esteemed his ; and therefore it is not the supernaturall work it selfe , but mans contract and combination therein with the diuell , his consent a and allowance thereof , that doth make it his , and him a witch , a sorcerer , which is a b contracter with the diuell . now let vs proceed to consider how these supernaturall workes in the former seuerall kinds are or may be detected , some by reason , some by sense ; wherein i intreat he reader to vnderstand supernaturall workes or acts not as absolutely or simply aboue nature in generall ( since nothing created can so be ) but respectiuely aboue nature or in respect of this or that particular nature . chap. v. the workes of the diuell by himselfe , solely wrought without the association of man. it is not destitute of easie proofe , that there are many supernaturall workes of the diuell manifest to sense , wherein man doth not participate in knowledge , contract or consent with him . did not the diuell in the body of a serpent miraculously * reason , dispute , speake and conferre with eua , gen. ? was not his speach and voice vndoubtedly , manifestly , perceptibly , and truly heard , and sounding in her eares ? there then was no man as yet borne that could combine with the diuell in this supernaturall worke , or that could then be found a witch . likewise , was not the diuels carriage of the body of our sauiour , and setting it vpon a pinacle of the temple , manifest to the eye ? was not the fire which the diuell * brought done from heauen in so miraculous manner , and in so extraordinary power to deuoure so many thousands of iobs sheepe , truly visible ? the messenger escaping to bring the tydings doth witnesse it . was not the power of the diuell seene at such time , as in the gospell he carried whole herds of swine headlong into the sea ? was not the diuell seene to rend and teare the bodies of men by him possessed , in an extraordinary and supernaturall manner and sort , marke the first , luke . math. . marke the ninth ? was not the very voice of a spirit heard and distinguished , when the diuell in so fearefull and merueilous manner cryed out in the possessed , math. . mark. . luke . ? did not the people behold the miraculous force of the diuell casting the possessed into the middest of them , luk. . . , ? did not the people heare & behold a foule spirit crying aloud , & in an admirable power & manner comming out of the possessed , marke . , , , ? all these were workes supernaturall of the diuell , and manifest to outward sense ; yet no mention , no suspicion , no reason of mention , or suspicion of a witch or sorcerer : wherein therefore the diuell alone was sole agent . but it may be obiected , that these examples out of the holy scriptures are recorded as things specially seene , or noted in some speciall ages & times , which after-times & other ages doe not , or cannot affoord . the contrary is manifest by the faithfull histories and true reports of ethnicke writers , who liuing in distant ages , do not differ in the true consent and harmony of the same report , concerning the same things , as they haue succeeded in their seuerall ages . it is not incredible , but certaine vnto any common reader , what diuers authors of approoued faith and credit , in seuerall ages haue written : how the diuell not onely out of the bodies and seuerall parts , * a part of the bodies of men haue vttered words , and spoken with the voice of men , euen as in the gospell he did out of the possessed ; but also out of trees , caues of earth , images and statues . the first is euident by the generall report from one succeeding age vnto another , concerning the pythons pythonici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ventriloqui , and the like . the second was neuer hid many hundreth of yeares , for many ages long before the birth of our blessed sauiour , as is apparent by the famous oracle of delphos , the oake of dodona , the statue of memnon . petrus gregorius tholosanus , in his syntagma juris , reciteth this history concerning certaine statues at alexandria , that they did fall vnto the ground sudainly , and with an audible voice declared the death of mauricius the emperour , euen at the same moment and point of time when he was then slaine at rome . as the diuell doth shew himselfe by voices and sounds in trees , caues , statues , and the like : so doth he in diuers other outward shapes and formes of other creatures . thus he appeared vnto eua , and spake vnto her in the shape of a serpent aforesaid . of his appearance in diuers other formes likewise are many testimonies . neither doe philosophers differ or doubt herein . aristotle in his metaphysickes hath these words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , substances are called simple bodies , as water , earth , fire and the like , and things compounded thereof , as liuing creatures and spirits : which is so farre forth to be vnderstood of spirits , as they were in assumed shapes visible . orpheus doth number sixe kinds of these visible diuels or spirits . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , spirits inhabiting the heauenly regions , spirits ruling in the ayre , in the water , in the fire , in the earth , and vnder the earth . the spirits in the aire plato saith , are presidents of diuination , of miracles , and of chaldaike magicke . the spirits in the earth , and vnder the earth are such as appeare in the shape of dogges , and goates , and the like , moouing men vnto foule and vnlawfull lusts as ianus jocobus boissardus in his tractate de magia & genijs doth testifie . the same authour vnto this purpose citeth saint august . lib. . super genesim ad literam , confirming that spirits doe vse the helpe of aerie bodies or substances that they may appeare vnto men . vnto this opinion of the apparitions of spirits variety of story likewise doth bring forth faith and credit . i will not mention the apparition which happened vnto athenodorus the philosopher reported by pliny , nor brutus his genius after the death of iulius caesar , appearing and speaking vnto him , nor those representations , which in the shape of men appeared vnto lucius domitius , returning toward rome as suetonius reporteth , adding for confirmation of truth in the historie , that the apparition touching his beard , it instantly changed from the former perfect blacke vnto a liuely yellow , and thereupon he was afterward sirnamed oenobarbus . i will not farther cite ancient times herein . let vs come vnto later daies and writers . it is reported by iohn de serres the french chronicler , that the late renowmed k. of france , henry the . being in his hunting sports , a diuell or spirit presented vnto the kings eares and his whole company , a great cry of hounds , and winding of hornes . the king commanded count soissons to goe see who it was , wondering who durst interrupt his game . the earle still issuing forward toward the noise , still heard it , but seemed nothing neerer vnto it , though desiring to come neerest vnto it . at length a bigge blacke man presented himselfe in the thickest of the bushes , and speaking vnto the earle some few words , sudainly vanished . there could be no deceit in so many eares and witnesses , nor can the obiection of a meere imagination stand vncontrouled of the iust reproofe of want of wit and good manners , in doubt or deniall of so faire and so well aduised due testimonies . master fox , in the life of martin luther , doth relate the apparition and conference of the diuell with a yong man ; who vpon contracts agreed betweene the diuell and himselfe , deliuered vnto the diuell his bond for conditioned performances . speede in his chronicle , and relation of the passage of many affaires , within the time of henry the . doth make mention of the apparition of the diuell in the habite of a minorite eryer at danbury church in essex , with such thundring , lightning , tempests , and fire-bals , that the vault of the church brake , and halfe the chancell was carried away . i will not further recite infinite histories and reports , which may seeme to depend vpon the obscure or doubted credit of superstitious factions , or partiall authors , but of such onely as by the common consent of times , and generall voice of all writers , exact credit and esteeme . in this kinde what a multitude of examples doth the whole current and streame of all writers of all ages afford ? who almost that readeth any ancient classicall author , can auoide the common mention of fained gods , * and godesses of the field , of the woods , of the mountaines , of houses , of desarts , of riuers , of springs , and the like , offering themselues vnto men and people , sometimes in one shape , sometimes in another ; requiring worship , ceremonies and rites ; some in one manner , some in another ; doing strange and admired workes oft-times , sometimes pleasantly encountring people , sometimes menacing ? herevpon grew the multitude and varietie of names giuen vnto them , according to the seuerall manners , shapes , gestures , and places which they vsed ; as * fauni , satyri , nymphae , empusa , lemures . all christians , who know god , his word , and truth , and thereby beleeue one onely true god , must needs assure themselues that all these were euill spirits , and diuels . * that such were , all times , ages , histories , and records of times with one vniuersall consent confirme . that they were manifestly seene , knowen , & familiarly by the outward senses discerned and distinguished , cannot bee denied , by the seuerall descriptions of their manners , assumed shapes and gestures . and thus briefely auoiding the tediousnesse of the multitude of vncertaine particular examples giuen by priuate men , i haue by vndoubted and vncontrouled references vnto ages and successions of continued histories from one vnto another manifested , how among the heathen , the diuell hath apparently offered himsele vnto the outward sense , without the association of a witch or sorcerer : which was likewise before prooued by instances out of the holy scripture . in all these the diuell hath affected to counterfeit the apparitions of the blessed angels of god vnto his holy seruants , thereby to make himselfe like or equal vnto god in ignorant and vnbeleeuing hearts . chap. vi. workes done by the diuell , with respect vnto couenant with man. it now followeth to giue examples of such supernaturall workes as are offered by the diuell , wherein man hath an interest and propertie by contract with the diuel ; as also to shew that these workes are manifest in like manner vnto the outward sense . vnto this proofe out of holy scripture , behold the witch of endor . did not saul contract with her , and she promise vnto saul to bring vp samuel vnto him ? did not saul see the vision raised by her , or at least speake thereto , and receiue answer there-from , . sam. . ? were not then his eyes and eares ( those two outward senses ) certaine witnesses of her sorcerie ? behold also the sorcerers of egypt . did not pharaoh see and view with his eyes those great and mighty sorceries , water turned into blood , rods into serpents , frogges caused to issue out vpon the face of the earth ? and as the holy scripture doth afford vs these examples , so are the histories of all ages , people , and countries , fraught with the like as manifest to sense as these , and as apparently detecting and pointing out the sorcerer and sorcery . liuy reporteth , in those ancient dayes of rome , that the romane claudia , a vestall virgin , did shew her selfe in act , able alone with ease and facilitie to draw a mighty ship by a small line or girdle , which was in the weight and greatnesse vnmoueable , against the force and power of many strong men , assisted by the strength of cattell accustomed to draw mighty and heauy burdens . that this was an act supernaturall , and aboue , and beyond any naturall vertue or force in her nature , is madnesse to doubt . that in this supernaturall act also , she had a propertie by her allowance and likeing thereof , expressed by her voluntarie action of vndertaking and drawing ; who can make doubt ? the act was supernaturall , and aboue her power and nature : her good will , allowance , and voluntary putting the act in practice , did proue her consent , if not contract , with that power and nature superiour vnto her owne , which is vndoubtedly , sorcery , and witch-craft . to this purpose , saith binsfieldius , explicat . in praelud . . requiritar in maleficio hominis libera voluntas quam diabolus non potest cogere , sed persuadere tantum aut terrere . that is , in witch-craft necessarily the will , or consent of man , must concurre with the diuels worke , for the diuell cannot force , or compell the will of man , but perswadeth it onely , or affrighteth it . and againe hee saith , that whosoeuer doeth pretend to doe those things , which are aboue the power , and reach of man , by any naturall causes , which causes are allowed no such effects , either in nature , or in gods word , or by any ordinance of of his church , that man doeth closely , or tacitly inuocate the diuell . quoties ( inquit ) quis contendit illud facere , per causas naturales , quae nec virtute sua naturali , neque ex diuina aut ecclesiastica possunt illud facere , tacitè in vocatur daemon . tuccia also a vestall virgin , is reported by mumbling of a certaine prayer , to keepe water within a siue , or a riddle , as witnesseth not onely pliny , but euen tertullian . * camerarius maketh mention of a man , who armed onely with certaine charmes , would vndertake to receiue vpon his body , without harme , bullets , or shot out of the fiery cannon . he maketh also mention of another , who would vndertake to lay his hand vpon the mouth of the like instrument , euen when the fire was alreadie giuen , and thereby cause the flame appearing in the mouth thereof , together with the shot there ; to stay . the like is reported by ianus , iacobus , boissardus , concerning a germane count in his booke de diuinatione . it is related vpon good record , that decius actius the augur , was able to report vnto tarquinius the romane king , the very particular which he intended , & prepared in his most secret designes . it is written of the euthusiastes , or prophetesses of diana in castabala , a towne of cilicia , that they would walke vsually , & voluntarily , with naked & bare feet , vpon hot burning coales , without any hurt , or alteration by the fire . it is recorded concerning pythagoras , that hee would by certaine secret words , compell a feeding oxe , bullocke , or the like , immediately to stand still , and forbeare his meat . others report of him , that he would command wild beasts , and birds , beates , and eagles , to come vnto him , to grow tame , to follow him . it is credibly reported of the same pythagoras , that hee was at once by seuerall parties seene , in the very same point of time , both in the citie of thurium , and the towne of metapontum . apollonius likewise was translated , as it were , in the twinkling of an eye , or in the space of a word speaking from smyrna , vnto ephesus , as some histories report . that the power by which these things were done , was more then humane , no reason can doubt . that also the voluntary accession of these mens disposing , or apting themselues vnto these workes , doeth prooue their consent , and by consent in consequence of reason , societie with a spirit , who can doubt ? and for this cause , binsfieldius termeth it a tacit contract , as is aforesaid . but here by the way , is iust occasion offered vnto a question ; namely , whether a spirit or diuell can cause or bring to passe , that the same true body at once may bee really in two distant places , as it seemeth by this history of pythagoras . the answere hereto must needes in reason bee negatiue ; because it is impossible in nature , and in the ordinary vnchangeable course of all things by god created , that one indiuiduall and continued substance , or entire thing should be wholly diuided from it selfe , and yet be it selfe , or possibly be twice , or bee in two places , and yet bee but one and the selfe same thing . we must therefore rather here thinke that the diuell is a iuggler , presenting the liuely shape and pourtraiture of pythagoras in one place , and thereto haply by his supernaturall power , adding a connterfait liuelihood of speech and gesture , while the true substance is certainely and truly seen in another place . that these like practises are vsuall with the diuell , is apparent in many other kinds beside . did hee not vndertake , math. . verse . vnto wisdome it selfe our blessed sauiour , to shew vnto him all the kingdomes of the earth , a thing so farre out of his reach and compasse , but only by a lying and iugling vision ? if this he doeth vnto the sonne of god , how shall the silly sonnes of sinfull men escape ? it is written by some authors , that the diuell hath perswaded some foolish sorcerers and witches , that hee hath changed their bodies and substances , into catts , asses , birds , and other creatures , which * really and indeed without illusion ( if it be not presumption to reason with the diuell ) is impossible vnto him to doe . for there can bee no reall or true matamorphosing of one substance or nature into another , but either by creation or generation . the one is the sole immediate hand of god , communicable to no creature ( because there cannot be two creators ) the other is naturall , the finger-worke and power of god in nature , and proper to the nature of liuing animate creatures , not to angels or spirits . againe , creation is the worke of an infinite power , and therefore of god alone , because there can be but one infinite , whose nature containing all things , and contained of nothing , can admit no equall , no second , no other . the diuell then cannot create . that likewise he cannot cause these transmutations by generation , is as plaine and euident , because a true and reali generation hath many precedent * alterations , and by little and little in space of time groweth vnto the perfection of that kinde , vnto which it doth tend or is begotten ; but these seeming transmutations by the diuell of the substances of men into cattes , and the like , are swift and sodaine , in a moment , and without preparation : and therefore are no true , but seeming and iuggling transmutations . here may be againe obiected , that the diuell is able to worke aboue the power of nature ; and therefore beside and aboue the naturall course of generation , hee is able to make these reall transmutations . it is answered , though the diuell indeed , as a spirit , may doe , and doth many things aboue and beyond the course of some particular natures : yet doth hee not , nor is able to rule or command ouer generall nature , or infringe or alter her inuiolable decrees in the perpetuall and neuer-interrupted order of all generations ; neither is he generally master of vniuersall nature , but nature master and commaunder of him . for nature is nothing els but the ordinary a power of god in all things created , among which the diuell being a creature , is contained , and therefore subiect to that vniuersall power . for this cause , although aboue the power of our particular nature , the diuell as a spirit doth many things , which in respect of our nature , are supernaturall ; yet in respect of the power of nature in vniuersall , they are but naturall vnto himselfe and other spirits , who also are a kinde of creature contained within the generall nature of things created : opposite therefore , contrarie , against or aboue the generall * power of nature , he can doe nothing : therefore , to conclud this point , he cannot be able to commaund or compasse any generation aboue the power of nature , whose power is more vniuersall and greater then his . we will then hence conclude , that aboue and beyond the vniuersall nature and course of all generation , hee cannot make a true transmutation of the substance of any one creature into another . it was before prooued , that it is impossible for him to doe it by creation . it is here manifest , that he cannot doe it by any course of true generation . there can be no real transmutation of one substance into another , without either a creation or generation . wee will therefore conclude with the saying of saint augustine de ciuitate dei , lib. . cap. . nec sane daemones naturas creant , sed specie tenus , quae à deo creata sunt , commutant , vt videantur esse quae non sunt : that is , diuels cannot create any nature or substance , but in iuggling shew or seeming onely , whereby with false shaddowes and outward induced shapes couering those things which are created of god , by these commutations they cause them to seeme that which they are not indeed . concerning other manifest iugglings and illusions of the diuell , diuers authors haue giuen diuers examples , but that which aboue all the rest doth most palpably detect him herein , is a history related by ioannes baptista porta in his second booke de magia naturali . he there witnesseth , that vpon the diuels suggestion , a witch beleeued firmely , and perswaded her selfe , that all the night she had rid in the ayre , ouer diuers great mountaines , and met inconuenticles of other sorceresses ; when the same night the mentioned authour himselfe , with others , had watched and seene her , all that imagined time of her transuection in the ayre , to be within her chamber profoundly sleeping ; yea , had smitten her , made her flesh blue with strokes , and could not a wake her , nor perswade her afterward , when shee was a waked that they had so vsed her , or at all had either seene or beheld her . thus preualent was the iuggling power of the diuell . s. austine de ciuitate dei , lib. . doth deliuer an history concerning the father of one praestantius , who lying in a deep traunce so profoundly that no meanes could awake him , did dreame ( as when he awaked he did report ) that hee was transformed into an asse , and carried bagges or burdens of corne into a campe of souldiers . at the same time , in the same manner , such a like asse as hee in dreame imagined himselfe did bring such burdens into the same campe . from these examples may bee iustly drawne a plaine demonstration of the diuels palpable iuggling and illusion , which also may serue for confirmation , together with the reasons before annexed vnto my former answer , concerning the diuels seeming , or deceitfull presentation of the reall body of pythagoras in two distant places at once , in the same point of time . and from all these conioined and conferred , may be truely inferred and collected , that the diuell as hee doth many supernaturall workes really , so he doth many other by illusion and beguiling the imagination . these his iugglings notwithstanding are things also supernaturall , and tricks onely possible to spirits and impossible to man. for it is impossible to man to frame so liuely a seeming presence of man in one place , that it shall not bee discerned otherwise then the very same true presence & real substance which is really in another place , as also to fasten such dreames as were before mentioned , vpon men , and according to those dreames to cause the things dreamed , by the witnesse and testimony of other beholders , to bee brought to passe in so liuely likenesse and similitude , as cannot bee discerned and discouered otherwise then the very same that they were in dreame likewise beleeued . from hence it doth also follow very necessarily , that what man soeuer shall vndertake these supernaturall iuglings , which are onely possible in the power of spirits , & of the diuell alone , is thereby as truely conuinced to bee a witch or-sorcerer , as he that vndertaketh any of the former reall supernaturall workes , or any other of the like kinde , because they are both and all alike proper onely to the diuell , and wherein man can haue no property or power but by and through him . let vs now then againe returne vnto the diuels reall supernaturnall performances and workes , vnto sorcerers , from whence by the way of answer vnto the former doubt , concerning pythagoras his supposed realty of being at once in two places , we haue hitherto onely digressed . it is written as a thing vsuall vnto many famous magicians , sorcerers and witches , vnto the view and sight of some admitted spectators , to raise resemblances of the dead , which seemeth a thing vndoubted by the witch of endor , raising samuel the prophet vnto saul the king before mentioned . in this kinde those famous and renowned witches medea and circe in old and ancient times are reported to excell . hence among the heathen had necromancie the reason of the name and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is diuination by calling vp , or raising the dead . later times haue not been behinde former times in the record of the like : but to adde reason to inforce the truth of report herein ; i will answer an obiection which may bee made . whether in these apparitions there be onely illusion and imagination ; or some thing truely and really visible vnto the outward sense . as touching the reall raising of the dead , it is impossible vnto the limited power of the diuell , either in the substance of body or soule , to reduce or bring the dead back into this world , or life , or sense againe ; because in death , by the vnchangeable , and vnalterable decree of god in his holy writ , the body returneth into dust from whence it came , and the soule to god who gaue it . notwithstanding , since the outward shape and figure , and proportion of any substance , and not the substance it selfe , or creature , is the true and naturall obiect of the eye , according to the philosopher , who truely saith , res non videntur , sed rerum species ; that is , the substances or things themselues are not offered , nor come vnto the sight , but only their shape , and outward figure , as also for that common sense and experience doe teach vs , that it is a thing absurd , and impossible , that all those bodies and substances , which in infinite number wee dayly see , and behold really and materially in their corporall substances , and dimensions , should be contained in the small body of the eye : for these causes ( i say ) it is possible according to reason , that the diuell in these supposed apparitions of the bodies and substances of dead men , may present true , reall , and naturall obiects , certaine and assured vnto the eye and sight , if hee can onely present thereto the outward liuely pourtraitures , and shapes of the substances or bodies , though the bodies themselues be away . that the diuell can doe this , is no doubt . for if man by art can vsually diuide the outward shapes , and figures of creatures and substances , from the substances and creatures themselues ( as is apparent by the looking glasse ) and the cunning painter can in another borrowed substance , separated from their true , right and proper substance , represent perfectly the true and liuely shape of men , & other creatures , euen when they are not onely absent and remoued in farre distant places , but when oft-times they haue many yeares beene swallowed of the graue ; why should it be thought impossible vnto the diuell ( who certainely is more then exquisite apelles excellent ) to offer and present vnto the eye likewise any true shape whatsoeuer ? if he can offer the true shape ( as is not to be doubted ) he doth offer a true and perfect obiect ; and therefore that which is truely and certainely manifest to sense , although speech and the motion thereof , without another visible bodie to sustaine it ( being impossible vnto shapes and pourtraitures drawne by men ) be things supernaturall , and truely spirituall , which doe therefore make it a worke proper vnto the diuell . and thus it is apparent , that the supposed apparitions which the diuell doth offer of dead men , may be esteemed and reckoned among such supernaturall workes of diuels and sorcerers , as manifestly are brought to outward sense . now let vs turne to view some other kinds of the same workes of the same authors . it is reported by some writers of worthy credit , that the bodies of sorcerers & witches haue bin really carried , and locally remooued from on place into another by the diuell . and of later times ( as bartholomaeus de spina doth witnesse ) the inquisitions haue condemned vnto perpetuall prison , and their detained witches , who by their owne confession , and others proofe , haue by the diuell been transported into so farre distant places , in few houres , that afterward it hath bin a trauell of many dayes , by their owne naturall power to returne againe from whence they were manifestly by the diuell carried . it is a thing likewise written and vulgarly receiued , that witches are oft-times seene bodily to haunt places , fields , houses , graues , and sepulchers , in an vnusuall and miraculous manner and wondred fashion . these things , and infinite more , whether true or no , cannot be knowne , but to him that doth himselfe behold , and can from his owne sight auouch them really true , and not imaginarie . to performe some manner of asportation , and locall translation of the bodies of witches and sorcerers , it seemeth in reason a thing whereunto the diuell is not vnable . first , for that it appeareth within the power of a spirit , by the history of the prophet habacuc , whom the angel carried by the hayre of the head , out of iudea into babylon . the naturall faculties and properties of a spirit , giuen in their creation , and by their essentiall formes vnited vnto them , the diuell doth participate with all other spirits whatsoever , though in his fall from heauen , he lost their true happinesse and perfect fruition in the face and fauour of god his creator . secondly , for that there are vndoubted examples in holy scripture , of the diuels power in the locall translation , not onely of bodies inanimate : as fire , windes , tempests , houses ( as is apparent in the history of iob ) and of animate bodies also , or bodies of brute creatures ( as is euident in the heards of swine which he carried head long into the sea ) but likewise of the bodies of men , as is cleere in the gospel , where it is said , that the diuell did cast the bodies of the possessed into the middest of the people . if the diuel could cast , or carry their bodies the distance there expressed ( whatsoeuer or how little so euer it was ) it doth manifestly prooue his power , in the locall motion of mens bodies , although the full extent of his power therein be not necessarily thence collected . concerning the taking the body of our sauiour , and setting it vpon a pinacle of the temple , i will not vrge , but do conclude vpon my former reasons sufficiently and necessarily , that the diuell , where god himselfe doth not countermaund , or prohibite him , hath power to dispose and transport our naturall ●odies . i will not cite a multitude of authors herein and from them borrow needlesse examples . as some may bee true , so i doe not beleeue all , and very few i wish trusted , where the proofe doth not manifestly exceede all exception . i conclude , that it is possible , that sometimes the supernaturall power of the diuell in this kinde , as in other before mentioned , may appeare vnto outward sense manifest , and the witch or sorcerer be found a voluntarie with him . and as is said of this kinde , so may be said of many more besides those before mentioned . concerning the manifest supernaturall workes done by charmers , who is ignorant ? to omit the histories of medea and circe those old famous hags , who were seene by charmes immediately to cause graine to wither vpon the ground ; the current of waters to stand still ; the streame to runne backe against the course , ten pests , raine , thunder , windes to rise and fall at their word and command , for an assured testimonie of the true and reall harmes , which charmers manifestly vnto outward view and sense did vnto the ancient world , is as yet extant so many hundreths of yeares , the law of the twelue romane tables , wherein was a decree and statute made to preuent and restraine the manifest wrongs and iniuries of charmers . alienas segetes ne incantato , saith the law , alienas segetes in-cantando ne pellexeris , that is , let no man charme his neighbours graine . let no man by charmes and incantations carry away or transport anothers graine . there are many other true reports and records of other wonderfull works and supernaturall feates , all alike offered vnto the outward sence : there inumeration or citation is not further needfull . it is sufficient whatsoeuer or how many soeuer they be , that they are workes supernaturall , that they are manifest to sense , that they are of the diuell , and that the witch or sorcerer doth manifest his guilt therein , by voluntary presenting himselfe therein , by manifest vndertaking any part or office in the performance or by promising , and according to promise causing to come to passe . the reason is infallible . he that doth vndertake voluntarily , doth present himselfe and doth promise and according to promise , cause to be performed that which is in anothers power , and impossible vnto himselfe , doth thereby necessarily and vnanswerably prooue himselfe to haue an interest , a power , a contract with that other , which for any may to haue with the diuell , is society with diuels , which is witch craft and sorcerie . and thus hath beene declared , how the supernatuall workes of the diuell and sorcerers may be manifest to the outward sense , and the true testimony thereof . an obiection here may be made , that many of the former workes may seeme manifest to the sense , which indeed and truth are deceits of the imagination and illusion , and therefore there can be no such certainty vnto the outward sense . it is truely * answered , he that wanteth so much true iudgement , as to distinguish when he doth see a certaine true obiect offered vnto his sight from without , and when he is incountred onely with a resemblance there of from within his fancie and imagination , is diseased in body or minde , or both , and therefore is no competent iudge or witnesse in these or any other weighty affaires for that is in health of body , and in the outward organes and instruments of sense , and sound in his reason , iudgement , and vnderstanding , though sometime the fogge and mist of deceiued sense , or fancy , ouershadow the brightnesse of true and vndeceiued reason for a short time in him yet it cannot so perpetually eclipse it , but it wil recouer his light and true splendor againe , and truth will shine more excellently in the end out of that darknesse . this is very liuely seene in the example of s. peter . acts . verse . . who at first did thinke he had onely seene the angell which god sent vnto him to deliuer him out of bonds , in a dreame or vision : but when afterward he was come to himselfe , and his true sense and reason , hee then perfectly discerned and knew that he was really deliuered out of prison by an angel of god. if men could not certainly discerne betweene that which they doe really see , and that they falsely imagine in visions , dreames and fancie , then were the life of man most miserable , there could be no certainty of truth , no excelling in knowledge or vnderstanding . all men should be a like vnable to distinguish , whether we liue in dreames onely , or in wakeful deed . but the certaine knowledge which god hath giuen vnto mankinde in so infinite kindes and measures , doth prooue the eminence of reason and vnderstanding aboue the intanglements and depression of sense and fancie . there remaineth as yet another doubt , which is , how those things which before were mentioned to be spirituall and supernaturall can be subiect in reason vnto outward sense or be knowne thereby , howsoeuer by the former examples , it doth so seeme . it is true that a spirit and a spirituall worke simply in it selfe in the owne nature and substance , cannot be seene by any bodily eyes , or be deprehended by any outward sense . notwithstanding , as they doe mixe themselues with bodily * substances , which are subiect to sense , by accident spirits , and spirituall operations , are certainly tryed and discouered euen vnto sense . for how is it possible that a spirit should mixe it selfe in corporall things , but the discrepant nature thereof , and mighty difference , must produce and beget some great apparent alteration , which alteration being beyond the wonted nature of the one , doth prooue another superiour nature in the other ? for illustration hereof , let vs borrow an instance from one of the forenamed manifest sorceries . water is turned into blood by a spirituall power . the eye doth manifestly see the water , and as apparently after see the blood , and is a true and vndeceined witnesse of both . reason and common sense doe know the transmutation to proceede from an inuisible power , which appearing in visible bodies , is by them apart seene , and doth detect an inuifible author , because an immediate effect manifested to sense , doth necessarily in nature prooue the immediate cause , though hidden and vnknowne to sense . that inuifible and spirituall things may , by those things which are visible and bodily , be conceiued and discerned , the holy scripture doth witnesse in these words of saint paul , rom. . the inuisible things of god ( saith he ) are seene by the visible things , or by his workes in the creation of the world , which are visible . it may be here demanded , since it is the propertie of the diuell , in his seeming miraculous contriuements and actions ( though a limited and finite obiect creature of god ) yet to indeauour to counterfeit and imitate the most high and mightiest workes of wonder of the infinite creator , thereby to magnifie , deifie , and equall himselfe vnto god in vnbeleeuing and seduced hearts : since , i say , this is his property , how shall the fraile vnderstanding and capacitie of man distinguish the maruailes of the diuell , so liuely resembled thereto , from the true miracles , and truly miraculous workes of god , that thereby with more facility , and lesse confusion , industrious mindes may discouer the proper workes and acts of the diuell , and his associates , enchaunters , witches , and sorcerers ? first , the true miracles of god being transcendent aboue all created power , and the immediate effects only of a creating vertue , almighty god for his sole good will and pleasure doth vsually and euer dispense by the hands and through the administration of holy men , prophets and apostles manifestly called of god. secondly , the end and scope of gods miracles , directly and mainely ayme and are bent at the glory of god , and the benefit of his people , not vnto any priuate end , any particular vaine end , tending to satisfaction of priuate lusts and curiositie . for this cause the holy apostles vsed the gift of miracles not vnto any other ends , then vnto the confirmation of that holy gospel , which they preached and published from god , neither did they therein ascribe ought vnto their own praise or glory , but solely vnto the praise and glory of god , and the good of his church . that this was their true end , and ought to be the scope and end of all that receiue the power of miracles from god , saint paul doth witnesse and teach , . cor. chap. . verse , , , . now there are ( saith he ) diuersities of gifts , but the same spirit : and there are diuersities of administrations , but the same lord : and there are diuersities of operations , but god is the same which worketh all in all . but the manifestation of the spirit is giuen to euery man to profit withall . it is from hence manifest , that if any miracles proceede from god as author , they are dispensed by men , sanctified by god , and who can and are able to prooue and iustifie their warrant from god : as also that these men of god doe solely professe and bend them vnto the glory of god , and the weale of his church . this then is the square and infallible rule by which all miracles doe stand or fall , and are approoued either to be of god , or conuinced to be of diuels . let vs then conclude this point , with that excellent and diuine saying of theophilact , vpon the . chap. of s. luke . praedicatio miraculis & miracula praedicatione sanciuntur . multi enim saepe miracula ediderunt per daemones , sed eorum doctrina non erat sana , quamobrem eorum miracula non extiterunt a deo. that is , thê word of god doth establish and confirme the truth of miracles , and miracles ratifie and confirme the authoritie and truth of the word . for many haue done miracles by the power of the diuell , but their doctrine was corrupt and not sound ; and therefore their miracles were not of god. wheresoeuer therefore miracles or supernaturall workes shall dare to shew their heads , not contained within those limits or compasse , that is neither prooued immediately from god himselfe , nor mediately by him reuealed in his writ & word of truth , they are iustly to be suspected to issue from the enemies of god ; the diuell , and euill spirits , and therefore their authors ought to be accomptant therein vnto iustice , and all religious ministers and seruants of god and iustice , in the most strict and seuere extent of law. and thus much concerning the manifestation of the supernaturall workes of witches and sorcerers , vnto or through the outward sense . chap. vii . the workes of the diuell or witches manifest to reason , or consequence of reason , and how detected . all doubts being cleared , it hath vndoubtedly appeared how supernaturall and spirituall workes are apparent to sense . it now followeth to declare , how likewise they are euident to reason , or necessary to consequence of reason . those things are said to be proper obiects of reason and vnderstanding : which , being remote from the immediate view or notice of the outward senses , are grounded vpon vniuersall and intellectuall knowne positions , propositions , and certaine vndoubted generall notions , by necessary collections , or raciocinations . that we may build the foundation of this our reason or raciocination vpon the infallible truth of gods holy word which shall neuer be shaken : let vs for the detection of witches and sorcerers , by reason , and consequence of reason , syllogise directly and immediately from god himselfe . thus saith almighty god , isaiah chap. . verse . . and when they shall say vnto you , enquire of those that haue a spirit of diuination , and at the south-sayers , which murmure and whisper , should not a people enquire of their god ? vnder this interrogatiue ( should not a people inquire of their god ? ) is vnderstood this affirmatiue ; a people should enquire of no other spirit , but of their god alone . from this holy text and writ , reason doth assume and collect necessarily , and truly . first , that many things are hidden from the knowledge of man , which are reuealed vnto the science and knowledge of spirits . otherwise neither would man aske or enquire of spirits ( as hath beene vsuall in all ages ) neither should god haue occasion here to forbid the enquiring at spirits . that the ignorance also of man in things knowne to spirits , is the true , first and originall motiue or reason for enquiring at spirits , is very plaine by the words of king saul , . sam. . . god is departed from me ( saith he ) vnto the vision of samuel , raised by the diuell , and answereth me no more , neither by prophets , neither by dreames : therefore haue i called thee , that thou maist tell mee what i should doe . here is a manifest grant of knowledge in spirits aboue men . secondly , reason doth hence collect , that all spirits that doe suffer themselues to be enquired at , are euill spirits , and therefore diuels ; because almighty god hath here expressely forbidden the enquiring at any other spirit beside himselfe : and therefore good and holy spirits will not , nor * can not disobey the commandement of god , nor countenance or assist men in so doing . thirdly , reason doeth necessarily hence conclude , that such men as are enquired at for reuelations of things hidden from the skill and possibilitie of knowledge in man , are sorcerers , witches , and south-sayers , if promising and performing according thereto really , and yet not warranted by god his word , nor assisted by nature . the consequence and inference of this reason is iust ; for that to promise those things , or to vndertake those things which are out of their own knowledge , and solely and properly in the knowledge of spirits and diuels , doeth manifestly proue in the performance , their interest , societie , and contract with spirits and diuels , which is sorcery and witch-craft . it may bee here obiected , that there are some men who affect to bee resorted vnto , and to bee enquired at in things supposed hidden from the knowledge of man , and to be reputed able vnto such reuelations , though haply they practise to deceiue , vnder the colour or pretence , of such abilitie . it is iustly hereto answered , that this their presumption ought to be seuerely enquired into , whether it doe taste of ought that is diabolicall , of the diuell , or supernaturall : and if nothing so doe , yet in this grand cause of god himselfe , the religious iealousie of the prudent magistrate , ought to punish their presumption , which dare affect to vndertake the name or note of a sinne , so odious and abominable vnto almightie god. let vs for better impression , againe repeate and iterate those things which were collected out of the propounded text . first , that there is knowledge in spirits of things hidden , and separated from the knowledge of man. secondly , that such spirits as are enquired at , and doe reueale such knowledge vnto man , are diuels . thirdly , that men which doe practise to be enquired at for such supposed reuelations , ought not onely to be iustly suspected , and inquired into , but that if they be found therewithall , to know and reueale those things , which are indeed and really aboue and beyond the knowledge of man , and are properly and onely in the power of spirits ; that then this doth infallibly prooue their interest power , and societie with diuels , which is certaine and assured sorcery and witch-craft . and thus hath reason drawne a demonstration out of the booke of god , of a certaine witch , and manifest sorcerer . let vs now exercise our selues in the consideration , examination , and tryall of some particulars herein . it is said of apollonius , that he foretold the day , the houre of the day , the moment of the houre ; wherein goccius nerva the emperour should die , long before the time and being in farre distant places remooued from him . it is reported of the same apollonius , that being consulted by one who for that purpose came vnto him , how he might grow rich , apollonius appointed him to buy a certaine field or ground , and to be carefull in tilling and plowing thereof , which after he had done a while , he found in the end a great treasure and so became rich . it is written of the same apollonius also , he made knowne vnto titus vespatian , the time and manner of his death , enquiring it at his hands . these things with many other the like ianus iacobus boissardus , relateth in the life of apollonius . who hath not heard of the name and mention of that famous and renowmed british wizard merlin , and of his high and great esteeme among princes for his prophesies ? vnto his fore-sight and predictions , from many foregoing ages , the successes and euents of diuers princes affaires , in their seuerall raignes , haue beene vsually by diuers times and histories referred . for this cause master camden , in the description of caermarden-shire , doth terme him the tages of the britans . speede in his tractate of the ancient inhabitants of great britane ; as also of the life of aurelius , ambrosius , and of the raigne of king john , and of henry the fourth , doth out of malmesbury , and others , recite diuers accidents and euents , in seuerall succeeding ages , vnto his oraculous and miraculous illuminations , ascribed to haue beene foreseene , foretold , and knowne . if there be truth in those oracles , and ancient foreseeing reuelations , they doe necessarily inferre the assistance of a power , farre superiour vnto all the power of man. therefore whosoeuer doth finde them true , must conclude their author a witch or sorcerer . neither hath the generall reception , or opinion of authors , beene herefrom different , who haue published him the sonne of an incubus , or the sonne of a witch , begotten by the diuell . as it is said of this ancient time-noted , and age-viewed sorcerer ; so may be testified of many other . what shall we iudge of that infamous woman , among the french , called ioane of arc , by others ioane pucell de dieu ? iohn de serres , the french historian , doth report that she had many miraculous reuelations , where of the king ( then charles the seauenth ) and all his armie and men of warre , were open wondering witnesses , and in those reuelations for the most part , there was found no lesse wondrous truth , then true wonder , as saith serres , although some others haue iudged her an imposteresse only . by her sole incouragement , and stout assurance of successe , built vpon miraculous reuelations , the french prosperously incountred the victorious english in france , at seuerall times , and against all humane reason , recouered their in reason-vnrecouerable , and most desperate standing , euen neere vnto the pit of vtter downefall , with more then vnspeakeable amazement and terrour , vnto the sodainely confounded english . notwithstanding , at length shee was taken prisoner by the english , executed and burnt for her witch-craft . what shall wee say or iudge of other the like authors , and broachers of supernaturall reuelations , and predictions in other times ? the fore-mentioned historian reporteth , that a wizard foretold duke biron of his death , and that hee should dye by the backe blow of a burguignon , who afterward prooued his executioner , beeing that countrey man. melancton out of carion doeth recite the mention of a woman , of the order of the druides among the tungri , who foretold dioclesian that hee should bee emperour of rome , when he had first killed a boare , which prooued afterward one aper , then an vsurper , which in the latine tongue signifieth a boare . suetonius writeth of a diuinour , who long before was able to make knowne the death , and the manner of the death , and murder of iulius caesar . philippe de commines , in his . booke , chap. . doeth make mention of one frier hierome , and of his many admirable reuelations and predictions , concerning the affaires of the king of france , which as from friers owne mouth , hee himselfe did oft heare , so with his owne eyes hee did witnesse and behold their issue true . it was disputed , whether in these transcendent reuelations the frier were a * man of god or no , and it is doubtfully there concluded . in these like reuelations and prophecies , reason cannot deny , but must acknowledge the manifest impression and stampe , of more then humane science or demonstration . if wee desire or affect more specially to viewe what our owne histories at home afford : who can deny him a wizard , or witch , who as master speede and others testifie , in the reigne of richard the vsurper foretold , that vpon the same stone where hee dash his spurre , riding toward bosworth field , hee should dash his head in his returne : which prooued accordingly true , when being slaine in battell , hee was carryed naked out of the field , and his head hanging low by the horse side behinde his bearer , did smite vpon the same stone in repassage , where before in passage hee had strooken his heele and spurre . what can be deemed lesse of the author of that prophecie in edward the fourth ; that is , that * g. should murder king edwards heires , which g. vnderstood of the duke of glocester , was too true . how can he likewise escape the iust suspition of the same foule crime , from whom originally or first was deriued that prophecie or prediction in henry the fift , concerning his sonne , as yet then vnborne , videlicet , that what henry of monmouth should winne ( which was henry the fift ) henry of windsor should lose ( which was henry the sixt and his sonne ) as it after came truely to passe ? these things as i said before , doe necessarily inferre a power farre superiour , vnto the power of man , and therefore prooue their voluntarie vndertakers witches , or sorcerers . this doeth binsfeldius in his tract , de malef. confessionis , confidently affirme in these words , referri non possunt ad causas naturales , sed ad daemonas hi effectus , nempe responsa dare de occultis ferri , per derem , per loca remotissima . that is , these things can haue no relation vnto naturall causes , namely , to giue answere vnto things hidden from man , to flie in the ayre , and the like , but are to be attributed vnto the power of the diuell , or diuels . but here may bee obiected , that since it is said by god himselfe , that no man ought to aske of any other spirit , but of god alone , things hidden and vnreuealed to men , isa . . verse . before alleadged ; and since for that cause it is not to be doubted , that many things may be reuealed by god vnto men , for this cause and reason ( i say ) it may be deemed and obiected , that some of the former reuelations and prophecies may bee free from the imputation of witch-craft , and sorcery . it is vnanswerably answered to this obiection : first , that all the reuelations and prophecies which are of god , are euer published by prophets , & men of god , immediately called by god himselfe , vnto those functions and places . secondly , those vessels , and seruants of god , which are the publishers of gods reuelations or pophecies , doe euer auouch , and openly professe god himselfe , to bee author thereof , from whom they onely claime , and openly proclaime their immediate , and expresse warrant and commission , as appeareth by all the prefixions of their prophecies : thus saith the lord , the word of the lord , the burden of the lord , the reuelation of iesus christ , and the like . thirdly , the reuelations and prophecies , which are thus deriued and sent from god , carry in themselues some manifest slampe of their authority , and power from god , in some fruites or effects correspondent , and answerable to the nature , will , and pleasure of god , and are directly and originally bent , and intended vnto the glory of god , and the publike weale , and good of his church , and people . by these notes , and infallible markes of gods holy prophecies and reuelations , may bee euidently discerned a cleere difference , and distinction thereof from diuellish predictions , and sorcerous prognostications , which therefore cannot shrowde , or hide themselues vnder colour or pretense thereof , being duely and rightly expended . it may bee yet further obiected , that some learned and truely religious seruants of god ( though no publike ministers , of propheticall functions or callings ) haue had sometimes their speciall reuelations of some particular things , in which it were not onely manifestly infurious , but plainly & extremely ridiculous to accompt them witches . it is true , and cannot be denyed , that almighty god sometimes , by dreames , sometimes by secret prodigies , doeth admonish some his priuate seruants , good and holy men , of some things to come , for their owne priuate and retired reformation , information or better preparation ; not for prophane or trifling ends , or vses , but that any prophecies or reuelations , can be of god , that are obscurely whispred , or cast abroad for such vses , by any vnwarranted or prophane authors , without any manifest warrant , commission or authoritie from god , in the vpright iudgement of all men , that truely worship and feare the true god , the god of hostes , is much irreligion , and prophane credulitie to auouch , or affirme . nay , it is altogether contrary and contradictory , and therefore impossible to god his miraculous reuelations , visions and prophecies , ordinarily , or commonly to serue , or waite vpon the ordinary ends , or vses of priuate men , since all true miracles , and miraculous reuelations are euer in their proper nature , and true end , solely attendant vpon god his immediate command and word , vnto his extraordinary workes . to make it therefore ordinary , or a thing common , or of customary practice , to foretell or giue prediction of things to come , must necessarily proceede from the diuell , since the gift of true prophesie , and the spirit of true reuelation , is not subiected to the common or vsuall intentions of men ; neither can profit or commodity , or sale bee made thereof by men at their pleasure , as is not vnwonted with all the disciples of simon magus , sorcerers and witches , in their markets and farres made of their prophecies and reuelations . if men these whispered reuelations cannot bee of god , then are they necessarily of the diuell . if they proceed from the diuell , then by an ineuitable conclusion , those men are his instruments or organs , by whom or through whom they originally flowe , or are deriued vnto men and published . it may be yet further obiected , that is men possessed by the diuell , as were those men in the gospel , whose bodies the diuell did really rend and teare ( in whom hee did roare and crie out ) whom hee cast into the middest of the people . it may be ( i say ) obiected , that in those possessed and the like , there may be reuealed many things hidden from men , without the imputation or iust opinion of witch-craft or sorcerie in them . that this may bee , is manifest in the gospel , where the diuell in the possessed vttered wordes of knowledge then hidden from men , but by extraordinary reuelation , when hee acknowledged our sauiour to bee iesus the sonne of the liuing god. this could not in any possibilitie of mans reason bee knowne vnto the possessed , because it was then but in part reuealed vnto the disciples themselues , who were as yet but learners themselues and scholers of that diuinitie ; neither had the naturall man , or the world as yet so much as tasted , or sauoured any notice thereof . the like may bee obiected concerning those that are obsessed . i call them obsessed , in whose bodies outwardly appearing no extraordinarie signes or tokens of the diuels corporall presidence , or * residence in them ( as was in the possessed manifest ) yet are their mindes , vnderstanding , wils , and reason palpably obserued to bee besieged , captiued and inchanted , by an extraordinary and more then naturall , or rather an infernall inuasion of the diuels illusions , for the magnifying and aduancing whereof , the diuell doth oft-times mixe and temper them with some rare and wonderfull reuelations , by or through the obsessed deliuered . from these obiections both concerning the possessed , and also the obsessed , doeth issue a necessary sequell , that prophecies and reuelations are not alwayes inseparable testimonies of a witch . it is truely hereto answered , that solely and simply reuelations are not sufficient euidences , or conuictions of a witch , or sorcerer , but with difference and distinction . supernaturall reuelations vnrequiredly transfused and transferred by the diuell , doe not prooue the persons in whom they are found , to bee their owne free or desirous agents in consent therein , but rather properly and truely the diuels patients , and therefore it cannot be their guilt , but his intrusion , vsurpation , and insidiation : but supernaturall reuelations , in which any man shall knowingly , and delibrately consult with , or inquire at a knowne spirit , and inioying the free libertie of his will , not depraued or corrupted by illusions or diseases , shall with consent or allowance thereof entertaine , commerce conference or assistance of spirits vnto that purpose : such reuelations ( i say ) wheresoeuer truely and duely detected , doe demonstratiuely and infallibly point on a witch or sorcerer , by what way soeuer hee doe practise with the diuell , whether by coniuration , spels , or other magicke rites , or by vulgar trading with him , by familiar speech and expresse contract , as is most vsuall with vulgar and vnlearned witches . it is not the different manner of contracting , or couenanting with the diuell , that maketh a new or a different species of a witch , for by what name soeuer , in what manner soeuer , any man doeth contract with the diuell , hee is a witch or sorcerer , saith binsfeldius , and inuocateth the diuell . although therefore the possessed , or obsessed , are iustly acquite in their reuelations and prophecies , because transmitted or sent vnrequired , and vnknowingly vnto them , yet cannot the witch or sorcerer bee any thing at all aduantaged , or cleared in his reuelations , which are euer detected to bee both by him affected ( as is prooued by his mercinarie sale thereof ) and also are fore-thought and premeditate , as is euident by his promised and couenanted vndertaking thereof , according to conditions or agreement . that we may make this point yet more cleere , let vs yet farther examine , and consider what witch-craft is . these are the expresse wordes of binsfeldius a papist diuine , in his tract de confessionibus sagarum & veneficorum vt fiat maleficium haec tria concurrant necesse est inquit , deus permittens , secundo diaboli potestas , tertio hominis malefici voluntas libere consentiens . that is , vnto witch-craft three things necessarily concurre : first god permitting : secondly the diuell working : thirdly , man thereto consenting or yeelding his free-will . vnto the very same purpose , saith a learned protestant diuine our countriman , perkins in his description of witch-craft , including the worke or assistance of the diuell , the permission of god , and a wicked art freely practised by man , and chap. . of his discourse of witch-craft , hee pronounceth also him a witch , whosoeuer wittingly or willingly consenteth to vse the aide or assistance of the diuell , in the working of wonders aboue the ordinary course of nature . i name these two diuines onely , because in this particular they seeme to mee to haue best satisfied , and by the common consent both of papist , and protestant diuines , the trueth doeth more vncontrouersedly appeare catholike and firme , most other learned men that i haue seene on both parts , hauing generally or for the most part comparatiuely beene defectiue . scaliger in his booke de sabtilitate , consenteth with them both , exercit . . where speaking of the impossibilitie , of one man hurting another meerely by bare wordes , hee hath these wordes . there is a greater power then wordes saith hee , namely , the diuell doeth the mischiefe vpon the vttering of such words ; and the foolish sottish man , that pronounceth or vttereth them , supposeth that by vertue of his words it is done . ipseigitur agit daemon ( inquit ) stultus & vecors putat suis se verbis agere ; vnto the same effect are the words of s. augustine , by magicke art saith hee , miracles and things aboue nature are brought to passe , miracula magicis artibus fiunt . lib. . de trinitate . the word magicke doeth insinuate , or imploy , or include both a diuell , and a supernaturall effect or miracle , as in the former words of scaliger , also the supernaturall effect and consequent of mumbling , argued a power in them aboue the power of a meere voyce , or speech , which therefore saith scaliger , was the diuell . in both likwise , the will and consent of man was apparent . in the first , where s. augustine calleth magicke an art , that imployeth a mans consent , for that artes are willingly , and wittingly studied by man. in the second , where scaliger in the mumbling of words of supernaturall effect , affirmeth that the foolish man who vttered them , supposed those effects to proceed from his words ; his vttering therefore such words , with that expectance , prooued his liking and consent vnto such effects . and thus it is vndoubtedly apparent , by these authors in their descriptions of magicke , and witch-craft , that necessarily by consent of reason , though not alwayes in expresse wordes , is vnderstood and included , both something supernaturall , and the will and consent of man thereto . and this may yet bee made apparent , by the words of the same scaliger , exercit. . magi ( inquit ) suas effectiones violentias appellant : propterea quod vires suas supra eas , quae naturae ordine fieri videntur exercent . that is , magitians tearme their workes violencies , because they exercise violent force , or power , aboue the course or order of humane nature . the magitians giuing names vnto their workes , aboue humane power or nature , and boasting them as their owne , doth prooue their free will and consent . those their workes being supernaturall , doe prooue them to bee of the diuell , as the very vsuall vnderstanding of the word magitian , whereby they are ordinarily tearmed , doeth testifie . and thus it is manifest . first , that in witch-craft the effect or worke done is supernaturall , aboue the reach and power of man. secondly , that in that worke the magitian , or witch , hath a willing interest . and hence now is manifest also , what witch-craft is , namely , a worke or effect , aboue the nature or power of man , wherein notwithstanding is the will , consent , and assent of man. this no man can deny , the demonstration being so euident . it now followeth to enquire , how this witch-craft shall bee detected , or discouered ; secondly , how shall mans free will , or consent therein be discouered . vnto the first , is easily answered , videlicet , the supernaturall worke or effect doeth appeare by it selfe , when it is manifest and apparent aboue the nature , reach , and power of man , such as are diuers effects and workes formerly mentioned . vnto the second i answere , that mans free will , good will , consent , assent , or allowance therein is discouered by the same true actes or meanes , whereby any man his consent or assent is vsually discouered , indicted , and arraigned in the case of treason , murder , fellonie . in case of treason , murder , fellonie , consent is discouered in vsuall course and practise of the law , either by some manifest act promoting or furthering those wicked intents , or by conniuence therein : by wilfully not seeing , or by silence , or not reuealing , as therefore in those hainous crimes iustly ; so in this high treason against god , and adherence vnto his enemie the diuell , in like manner any man his wicked assent , content , or good liking , is to be traced and discouered by any act tending vnto the promoting thereof , by his conniuing , willingly concealing , or silence : for as in case of treason , murther , fellonie , whosoeuer permitteth or admitteth any of those crimes , whosoeuer only consenteth thereto , conniueth , keepeth counsell , or concealeth , is iustly by the law held , iudged , and condemned as a traytor , murderer , or fellon himselfe ; so by the same equitie and reason in high treason against god ( such as is witch-craft and adhering vnto the diuell his enemie ) whosoeuer shall consent thereto , conniue , or giue allowance is certainly a witch himselfe , and guilty of witchcraft . this is the reason why all writers , with one consent doe as well hold and condemne for witchcraft the tacit contract as the expresse . wherein in expresse tearmes vocally any man couenanteth with the diuell , or contracteth . a tacit contract is , when any man taketh vpon him to doe , that by naturall causes , which causes are allowed no such effects in course of nature , nor yet are allowed vnto any such effects beside the course of nature ; either by god , his word , or by the ordinances of his church . to this effect expressely saith binsfeldius lib. de confess . malefic : & sagarum : tacitè ( inquit ) inuocatur daemon quoties quis contendit illud , facere per causes naturales , quae nec virtute sua naturali , neque ex diuina , aut ecclesiastica possunt illud facere . to the same purpose saith perkins cap. . of his discourse of witch-craft , giuing allowance , saith he , vnto meanes not allowed by god maketh a witch . that there are such effects , the same author doth instance in another place , in these words , referri ( inquit ) non possunt ad causas naturales sed ad daemonas hi effectus , ferri per aerem dare responsa de occultis ; that is , these effects cannot be referred vnto any naturall causes , but vnto the power of diuels , namely , to flye in the ayre , to reueale things hidden from man. for this cause also saith perkins , diuining of things to come peremptorily , conuinceth the author a witch . to conclude therefore , whosoeuer taketh vpon him to doe these things , or the like , and cannot iustifie them done according vnto the vertue or power of naturall causes , or ( if besides course of nature ) cannot prooue or warrant them to be of god , neither by his word , nor ordinance of his church , that man is a magitian , a witch , or sorcerer . but here it is requisite , and fit that men doe distinguish betweene things vnwarrantably done beside course of nature ; and therefore necessarily to be tryed and iudged by those rules of gods word , and church , and betweene those things , which are likewise vnwarrantably done , but are aboue the course of nature , yet are likewise to be tried by the same rules , and limits of gods word , and church . for as besides course of nature are many things , as sacraments , rites , ceremonies , which are to haue allowance of their being from the same limitations , or else are to be condemned . so there are things aboue nature as miracles , which also are to haue their allowance , and approbation by the former rules . it followeth therefore necessarily from hence , that whatsoeuer supernaturall effect , or aboue the power , or nature of man doth happen , and is not warranted or allowed by god , his word , or church , that certainly is of the diuell . if it be of the diuell , then whosoeuer doth allow , yeeld his good will , consent , or by any way or meanes , or art doth promote or further , it is a witch , as he who in treason , or murther , conniueth or consenteth , is a traytor or murderer as is aforesaid . that a supernaturall worke , or an effect aboue nature , is to be held diabolicall , is not only prooued by examination and triall of god , his word , and church , but reason it selfe doth also demonstrate it . euery supernaturall effect , hath a supernaturall cause . euery supernaturall cause is god , or the diuell , there being no meane betweene , but one or the other . good angels or spirits doe worke their supernaturall effects also or aboue nature , but those their supernaturall workes are alwaies directed and commanded by god , and therefore are of god , and carrie with them euidence immediate from god. all supernaturall workes that are of god , are warranted from god. therefore whatsoeuer supernaturall worke cannot be warranted of god , is of the diuell . whether it may be warranted to be of god , will appeare easily by the former limitations and rules . if therefore a supernaturall worke appeare not to be of god , by the former limitations , and examination ; then is it certainly of the diuell . by necessary consequence , therefore of reason it followeth , that whosoeuer vnto any such effect or worke , thus demonstratiuely discouered to be of the diuell , doth giue any allowance or consent , though neuer so tacitly , or closely , yea though ignorant of the qualitie or degree of the sin , yet in his rash and vnaduised and inconsiderate yeelding or conniuing therein , he is guiltie , accessary , and a very witch himselfe , as is aforesaid in case of treason , and the like grieuous offences against a prince or state. for the ignorance of the law excuseth no man , yea and in this particular , so many faire directions by learned writers giuen , doth leaue men inexcusable , and maketh ignorance wilfull , and resolute , and excludeth easie pardon . neither can the most simple ignorance iustifie any man , although it may qualifie the degree or grieuousnesse of punishment . if this law seeme strict and hard . let men consider the greatnesse , and grieuousnesse of the sinne , and the pernicious consequence thereof . which iustly doth vrge , and impose the necessary ; fearefull rigour , and strictnesse of the law . the necessitie and equitie hereof is apparent in case of high treason aforesaid against a prince , or state , wherein vsually they who are simply , or ignorantly drawne , or vsed , or are instruments in any sort , to further or promote the mischiefe , are as well lyable vnto the seuere inquisition , and terrible censure of the law , as are they who were the maine plotters and contriuers . witchcraft is high treason against god himselfe , a combining , and adhering vnto his enemie the diuell , a desperate renouncing of god and all goodnesse , and a worship of diuels . in this abominable sinne therefore , in any kinde or sort , in any manner or action , to befriend , aide or conniue● is no lesse then high treason against god also , wherein as well the accessarie as the principall are both guiltie . whosoeuer therefore shall in matter of this high nature or danger , dare or hazard to doe any thing that may be questioned or iustly suspected in that kinde , or to tend thereto , cannot be by his ignorance excused . thus i obiections doubts and impediments remooued , let vs build a neuer-deceiuing , and inuiolate conclusion concerning witches , vpon this neuer-failing nor shaken foundation : that is , all supernaturall workes reuelations or prophecies whatsoeuer , that issue not either immediately , and manifestly from god himselfe , or from his word or church allowed ( the proofe and touchstone whereof hath beene before touched , and briefely declared ) or from the diuell in the ignorant possessed or obsessed , or are not counterfeit and imposturous ( which is likewise else-where in the due place considered ) all other reuelations or works ( i say ) whatsoeuer , not excepted nor included in one of these , are vndoubtedly issuing from witches and sorcerers , and are certaine and demonstratiue proofes and euidences of witch-craft and sorcery , in whom they are originally first detected . and thus how reason doth cull and draw forth a witch or sorcerer , hath euidently beene cleared and declared . chap. viii . of diuers kindes and manners , wherein sorcerers and witches , receiue knowledge from spirits . as almightie god hath out of the text before mentioned , isaiah . in generall made euident , who is infallibly a witch or sorcerer : so hath he in other places of scripture manifested some of their seuerall kinds , according to the different shapes and formes , in which they doe enquire at spirits for their knowledge and reuelations . this is apparent out of the . chap. of deuteronomie , verse . let none bee found amongst you that vseth witch-craft . what witch-craft is , was before out of the prophet isaiah declared . now in this place doth follow the enumeration of some of the speciall or particular shapes in which they shroud themselues . let none be found among you ( saith the prophet ) that vseth witch-craft : and immediatly after doth adde those particular formes in which they enquire : a regarder of times : a marker of the flying of fowles : a charmer : a sooth-sayer , or that asketh counsell of the dead . as therefore before we prooued , that the infallible true note of a witch in generall , and in common vnto all witches , and sorcerers , of what kinde so euer , is to be enquired at in things hidden from men ( as is likewise by those words of saul apparent , sam. . chap. verse . seeke mee a woman that hath a familiar spirit , that i may goe to her and aske of her : ) so here in this text are reckoned vp some of their seuerall shapes , by which in true and sound reason , and the due consequent thereof , we may consider and collect many other , though not here numbred , or mentioned . for since the common and inseparable signe or marke of witches is certainely made knowne to bee , the practise of reuealing vnto men that enquire those things which are hidden from men , and onely reuealed by spirits : it followeth by necessarie consequent , that not onely those which are here specially nominated , in that shape of marking of the flying of fowles , or of charming , or of raising the dead , but all other whatsoeuer , in what other shape so euer that is , hath , or can be deuised , that shall be found to practise or vndertake to be enquired at , and to giue answer and reuelation of things separated from the knowledge of man , and which god hath hidden from men , and therefore hath forbidden by spirits to be made knowne to men ; all such ( i say ) in what shape so euer , as well in these kinds here named , are , according to the generall note of a witch , to be iudged witches and sorcerers . for as the holy scripture hath nominated and pointed out vnto vs some few kinds , as a light onely vnto all the rest : so may common experience by these bring others vnto our view , and all ages haue vpon the records of time and historie , left vnto succeeding posteritie , many shapes more of memorable and famous witches , not onely in these shapes and formes shrowded , which are here mentioned but in many other . besides those kinds therefore , which here the holy scripture hath nominated , let vs take a short view of some other , which are in other shapes found ( since all are in their common kinde and nature the same . ) it is no strange thing , that in the shape , and vnder the pretense of astrologie , some men haue hidden sorcerous practise , and performing vnder the colour thereof such things as were onely in the power of spirits , haue thereby cleerely manifested , that they deriued and borrowed them of spirits . saxo grammaticus , in his historie de rebus danicis , doth make mention of a sort of wizards , who would vndertake for gaine , to foretell the certaine state and constitution of weather to come so assuredly , that they would vsually sell vnto marchants prosperous and fortunate windes , when by aduerse and opposite gales they were deteyned from their intended voyage . this kinde of sorcerer may very rightly be referred vnto that which in deuter. . verse . is noted by a regarder of times , which perhaps may also not vnaptly be vnderstood a magicall astrologer . his performance aboue the nature and power of his art , of that which is onely in the power of a spirit , doth both detect the diuell to be chiefe author of the workes , and the other to be also guilty to the worke . that the professors of astrologie haue in former ages vnto astrologie ioyned this diuellish skill and custome ; as also other kinds of diabolicall diuinations , plainely doth appeare . first , by the word of god , daniel . verse . wherewith the astrologers , the caldeans , magicians , sorcerers and enchanters are conioyned . secondly , it doth appeare by the lawes , which by the romane emperours were prouided against them ioyntly together , with caldeans , magicians , and southsayers . the words of one ancient law are , nemo aruspicem consulat , aut mathematicum , nemo ariolum , caldeum , magum ; that is , let it be enacted or ordered that no man aske counsell of a south-sayer , a mathematician , an astrologer , a caldean , a magician . dion in the . booke of historie , doth make mention of astrologers , who by diuellish skill practised and vsed to send the diuell to present * dreames vnto men in their sleepe ; for which cause tiberius the emperour reuenged himselfe vpon such astrologers , though otherwise himselfe a great friend and louer of astrologie . sir christopher heydon in his defence of iudiciall astrologie , doth out of osiander recite this distinction of astrologie : * astrologia pura quae nihil habet de magia , that is , astrologie that is not mixed , nor intermedieth with magicke . whereby is necessarily concluded , that astrology may be , and sometimes is impure and defiled with magicke and sorcerie . in other places of the same worke , he maketh a difference betweene astrologers * simply , and such as with astrologie ioyned magicke . and out of brentius he reciteth these words , non negat hierimias eam partem astrologiae , quae sequitur manifest as naturae rationes ; that is , the prophet ieremy doth not deny or condemne that part of astrologie , which is guided by manifest reason or cause in nature . hereby then is vnauoidably concluded , that the prophet of god condemneth that part of astrologie , which exceedeth causes and reason in nature , and that necessarily must needs be sorcery and magicke . as it is not obscure , that some men vnder the colour of astrologie haue practised magicke and sorcery ; so is it no lesse euident , that many others , vnder the pretense of aduising and counselling in physicke , for curation or prognostication of diseases , haue likewise exercised the same diuellish practise . that this hath beene no new vpstart custome , the multitude of diseases , which ancient times doe register to haue beene cured by enchaunted spels , and words , and magicke skill , doeth plentifully witnesse . the most ancient father of all physicke and physicions , the incomparable worthy founder of method and art , a hippocrates , b dioscorides , c theophrastus , with other succeeding ancients , doe generally all acknowledge the force and power of magicall curation . galen in his younger time gaue no credit thereto , but in the more aged d experience of right obseruation he doeth acknowledge it . i will not stuffe this small treatise with the particular citation of euery author . later physicians also of the best and most choise note , doe herein , with former ages consent and concurre , and experience doeth confirme trueth in both . whosoeuer is acquainted with bookes and reading , shall euery where meete a world of the wonders of cures , by wordes , by lookes , by signes , by figures , by characters , and ceremonious rites . as what the practise of former ages hath beene is manifest ; so what our age and later time doeth herein afford , is almost no where in this kingdome obscure . the neerest vnto that impudence , which herein this our time doeth produce and set foorth , is that history of a germane witch , reported in the malleus maleficarum . there was ( as the author of that worke saith ) sometime a sorceresse in germany , who vsually cured not onely all that were bewitched , but all kinde of diseased people , so farre beyond all power or course of art and nature , and with such facility , that all vse of the art of physicke , or of physicions was altogether ( for a time ) neglected and forsaken ; while people from all countries , both neere and remote , in such numbers and frequence resorted vnto her , that the gouernour of that countrey imposing vpon euery man one penny that resorted vnto her , thereby raised himselfe a mighty treasure . what others among the most ancient authors that are not physicians doe publish , concerning the power of incantations in the curing of diseases is needlesse to write . hee that hath read any few lines of old homer , or of diuers other aged poets , shall finde plentifull record hereof . herodotus is not silent herein . but to omit all their needlesse testimonies , physicians of these last times , of the most eminent note and worth ( whose pennes are yet scarce drie ) doe witnesse the trueth hereof from their owne knowledge , sight and experience . aboue the rest , fernelius de abditis rerum causis , is worthy any mans paines or view . let vs now lastly see what may bee collected out of the booke of god , concerning the power of the diuell in curing diseases , from whom all these inferiour agents , witches and sorcerers doe deriue their power and skill . if it bee in his power , where god doeth permit , to induce diseases , it must needes bee in his power to cease or calme diseases ; because both causing and curing , consist in the vertue and force of the same meanes . hee therefore that knoweth how and by what cause the disease is induced , doeth necessarily vnderstand , that by the remouall of that cause it is cured , and according to that rule can equally , as well by remouall of that cause , cure , as by the induction of the cause bring sickenesse . for this reason it is a maxime in physicke infallible , that he is the most excellent physician , who knoweth best the causes of diseases , and who vpon the knowledge of their true causes doeth found the right method of their curation . that the diuell doeth both know the causes of diseases , and also how by them to procure and produce diseases , is manifest by the history of iob , vpon whom he brought that grieuous generall botch and byle , ouer all his body , iob chap. . verse . that hee did this by the force of causes in nature , must needes bee euident . first , because hee is a creature , and subiect and limited by nature vnto and within her lists ; and therefore is not able absolutely and simply without causes and meanes in nature , to produce any effects in nature , although our ignorance of his power and knowledge ( because it so farre excelleth our power or nature ) doeth call all his workes iustly supernaturall . secondly , for that byles and botches are knowne naturall diseases ; and therefore had naturall causes , although haply vnknowne to any man , and beyond the nature of knowledge or skill in man. these reasons of the diuels impossibilitie , to worke those effects without nature , are thus yet more briefly and cleerely made infallible . of * nothing simply to produce any thing vnto a true being and existence , is the sole and proper worke of any infinite creator , and impossible vnto any creature . therefore the diuell being a creature , could not bring those diseases vpon job , but by created meanes preexisting in created nature , in which he is contained and limited . and thus much concerning that kinde of witch and sorcerer , which is enquired at concerning the curing and issue of diseases , which we will conclude with this note , that all learned men of the best experience haue obserued ; that in those cures by witches and sorcerers , the diuell hath neuer perfectly healed , but for a time ; or else where hee hath seemed most perfectly to cure , it hath beene for a reseruation of the body by him cured , vnto a greater and further mischiefe in time to succeede . besides , this kinde of witch , by meanes vnknowne to man , or by a supernaturall vertue in knowne meanes , aboue and beyond their nature , vndertaking to cure the sicke , or to foretell the euent and issues of diseases , there is also another kind which doeth vndertake to bee enquired at for extraordinary reuelation of such diseased persons , as are bewitched or possessed by the diuell . this kinde is not obscure , at this day swarming in the kingdome , whereof no man can bee ignorant , who lusteth to obserue the vncontrouled libertie and license of open and ordinary resort in all places vnto wise-men , and wise-women , so vulgarly termed for their reputed knowledge concerning such diseased persons as are supposed to be bewitched . but it may bee obiected , that many of these two last mentioned sorts are rather deceiuers , and impostors onely , who by an opinion of this power , and not by any reall power herein , doe deceiue , seduce , and beguile the people . this cannot in some be denied : notwithstanding least impious imposture bee still tolerated to bee a couert to hide the manifest diuellish practise of witches , vnder pretense thereof ( whereby it shall euer continue in this shape neglected or vnspied ) i will both briefely giue satisfaction how the one may bee distinguished from the other , and also declare how men ceasing to enquire at diuels and witches , or impostors , may learne to enquire of their god alone , and by the light of nature and reason ( which hee hath giuen vnto them ) in his feare , with his allowance and approbation , more truely and certainely informe themselues . chap. ix . of wizards and impostors , how they differ from witches . how witch craft in diuers kinds may , according to euidence of reason , be detected , hath beene before made manifest . how imposture may be discouered ( sense there is so good vse and necessitie of the distinction thereof , for the more perfect separating and setting a part of witch craft by it selfe ) wee will likewise briefly make manifest . * the impostor is he who pretendeth truth , but intendeth falshood . for this cause sometimes vnder an holy pretense , he maketh god the a author of his vnholy prestigiation , and slandereth god vnto his face , sometimes to be reputed an b angell of light , he maketh himselfe a license to counterfeit the diuell . he proposeth it his trade to seduce , and liueth by lying . sometimes in shew and pollicitation he is a witch but in the performance of the greater sinne hee is lesse iust , and in the personate resemblance solely a iugler . for as the witch performeth that which in true , and infallible reason is transcendent and aboue nature ; so the impostor performeth that which in false and fallible reason and opinion onely seemeth parallel . hence as witches doe strange and supernaturall workes , and truely vnto reason worthy of wonder ; so the impostor doth things voide of accomptable reason , in shadow , shew , and seeming onely supernaturall , wondred and admired . and hence it commeth to passe , that with vndiscerning mindes , they are sometimes mistaken and confounded * on for another . from hence it is also necessarily concluded , that as witch-craft is discouered by a supernaturall worke aboue reason , whereto the witches consent is accessary ; so an impostor is detected by a worke voide of accomptable reason , but in a deceiuing false visar or shew , wherewith the purpose and intention of the deceiuer or impostor doth concurre . as therefore the suspected witch is tyed to answere vnto any iust doubt , which may bee directly vrged against his or her manifest voluntary action , that is prooued supernaturall : so is a truely doubted impostor bound to giue satisfaction , for such his ambiguous actions , as doe in likely reason appeare fraudulent , vaine , prestigious , iuggling , couzening , or deceiuing . and thus shall each appeare in his owne true shape apart . of diuers kinds of witchcraft , i haue before produced examples . i may here likewise very pertinently , for further illustration , propose some examples of imposture in generall , that the odiousnesse of this foule sinne may appeare more foule , and the ougly face thereof may be more fully discouered . among multitude of examples , i will recite onely some few , whereof some consist in lewd and guilefull contriuement of action , other in the bewitching power of false prophecies , reuelations , predictions , and prognostications . concerning the first , who can be ignorant of the impious and infamous impostures of mahomet , who by guilefull counterfeit miracles , and pretended angelicall illuminated workes , first magnified and set vp that heathenish empire , and religion of the blasphemous turkes ? the history of sebastian , the pretended portugall king , as it is set forth by iohn de serres , according to master grimstones translation thereof ( if he were a true impostor indeede , and were not iniuriously traduced , and blurred with vndeserued reproch ) is an incomparable example , aboue and beyond many other . i will referre my reader to the author himselfe . if we desire more neere or domesticall examples herein , behold , in the raigne of henry the seuenth , a boy of meane parentage , through imposturous machinations opposed , set vp and crowned king in ireland , against that famous and renowned prince henry the seuenth , putting him in great danger of his life and crowne of england . in the late raigne of queene mary , there arose an impostor , stiling himselfe edward the sixth . the danger of the progresse of that impostor ( if it had preuailed ) who knoweth not ? the manifest wrongs , iniuries , and impeachments also from counterfeit prophecies , reuelations , and predictions , issuing not only vnto priuate men and families , but vnto kingdomes , empires , and common-weales , are infinite . iulian , an emperour of rome , though otherwise a mightie and learned prince , and valiant souldier , by a prophecie of an impostresse or seeming pythonisse , promising his conquest , and triumph ouer the kingdome of persia , was thither hastened vnto his deserued death , and the vengeance of god vpon his infamous apostasie . it is reported by iohn de serres , the french cronicler , that the power and force of some pretended reuelations , and visions of a young shepheard , in the raigne of charles the seuenth king of france , was so preualent , that it perswaded pothon that great and famous french captaine , with the marshall of france , to arme and incounter the then victorious english in the bowels of that kingdome ; by which vnaduised attempt , the french were supprised and taken by the english . it is recorded by the same author , that one martha brosier , counterfeiting the fits and passions of such as were possessed , in short time became so powerfull in illusion , that she ministred much matter of wonder and amazement , not onely vnto priuate men , but vnto the kings counsell , to preachers in pulpits , yea vnto the whole parliament , vntill the counterfeit diuell induring some punishment and restraint , forsooke his pretended possession . if wee require examples in our owne countrey , behold , in the raigne of edward the fourth , his brother george * duke of clarence , was hastened vnto his vntimely death , euen by the allowance of his brother king , vpon the feare of a vaine and flying prophecie , that g. of king edwards heires should be the murtherer . in the time of henry the eight , the holy maide of kent by her seeming miraculous reuelations , deceiuing not onely the common sort , but euen diuers learned and some men of the best ranke , and prime note , stirred vp in the king great iealousie , and feare of his crowne and safety , as by the records of her attaindour doeth appeare , wherein doeth stand prooued and sentenced her treason-some imposture of most dangerous consequent , if it had obtained equall issue . in the same kings raigne , the bewitching esteeme , credit , and hope of force & vertue in counterfeit predictions , and pretended reuelations , whet the ambitious heart of edward * lord stafford , duke of buckingham , first into high treason , and to reach at the crowne , and after from thence thrust him headlong or headlesse into his graue . in the raigne of edward the sixt , there was a prophecie divulged from the mouth of some pretended wizard ; by which the coniuration of kett , and those norfolke rebels , was hartned and encouraged to proceede in their rebellion and outrage , vnto the great danger and damage of the kingdome , and in the end vnto their owne destruction : that blind pretended prophecie , in the insidiation of vaine and credulous mindes , was somewhat like vnto that ambiguous oracle in the poet. aio , te aeacida romanos vincere posse : i say , the sonne of aeacus the romane power shall quell . this oracle may on either side indifferently , either actiuely or passiuely bee vnderstood . like vnto it was that prestigious prophecie , which the rebellious norfolcians with their kett trusted : hob , dic , and hic with clubbes and clouted shoone , shall fill vp dussin-dale with slaughtered bodies soone . the rebels vnderstanding this blinde reuelation , or prediction , concerning the victory wherein they themselues should bee agents and not patients , ( as afterward their owne ruine did truely interpret it ) and dreaming the filling vp of the dussin dale to be intended of other mens dead bodies , and not their owne , where thereby incited with furious courage , vnto the hazard of the kingdome and their natiue country , vntill their owne mangled and slaughtered carcases became butchered spectacles , and bloody monuments of such illusion and imposture . how many other fearefull and horrid treasons haue bin built and grounded vpon other the like prodigious impostures ? to recite the damages and wrongs done vnto priuate men by imposture in manifold kinds , were infinite . what should wee mention prior * bolton of st. bartholmewes in london , who in the raigne of henry the eight , vpon the impression of an vniuersall world floud , grounded vpon pretended miraculous predictions , ridiculously buildeth himselfe an house or neast on the top of harrow hill , to saue himselfe from drowning ? what mighty terrors did the wicked imposturous predictions of strange euents in the admirable yeere . strike into the common people or vulgars of england ? from whence , what different distractions in many priuate men did bring foorth , to relate , were iust matter of profound laughter . what translations of dwellings , peregrinations into other countries , exchange of inheritances for monies , and other ridiculous extrauagant molitions did the approach of that yeere diuersly prepare ? i will not waste paper in any more * particular recirals : our later age and time hath not beene barren of many wicked and harmefull fruites of imposturous prophecies , neither haue they altogether escaped the eye of iustice , nor the blurre of infamy written in their names and chronicled memory . and although many impostures ( because practised vpon priuate and more obscure personages ) are lesse knowne and published , then such as are committed against princes and states , and therefore are more remarkeable in the eyes of all men , yet are they both equally in their natures pernicious . it were not now impertinent from the declaration of the mischiefes of imposture in generall , to descend vnto some such in particular , as are practised vnder the lying pretense and false colour of a transcendent and magicke vertue . in examples of this kinde , reignald scott doeth ouer-abound in his discouery . i haue my selfe noted and knowne some men ( i could say some men of the clergie ) who to draw wonder and custome vnto their practise in physicke ( wherein sacriligiously they spend their best and chiefe time and howers , with open neglect of god and his seruice . ) i know some i say , who are not ashamed prophanely and most irreligiously , to affect among vulgars , to gaine the opinion of skill in coniuration , magicke , and diuell-charming . by this imposturous art or deuice many yeeres together ( not among men religious , orthodoxe , or iudiciously learned ) but among vulgars , and sometimes also among some great and mighty men ) they haue become vnworthily magnified physitions , aboue other farre more worthy , and performing sometimes , some things praise worthy ( as is oft-times contingent vnto the meanest practisers ) they still gaine countenance , and time to robbe god of the first fruites of their time , strength , and labours , and the church of their more requisite maine study and imployment . it is not vnknowne how common it is among these men , to professe the erecting of figures , the giuing of answeres as wizards , the reuealing of things hidden , as magitians , vnto the great dishonour of god , the shame of the church , the lawes and kingdome . how vsuall it is with many other iuglers and mountibankes , by the reputation of witches imposturously to promise , and vndertake miraculous curations , and prognostications of diseases and their issues , is not vnknowne vnto any common obseruer : wherein , for breuitie sake , and to auoide confusion , and the crambe or iteration of the same things . i will referre the reader to a former manuell , called the discouery of erroneous practises in phisicke , where although , by reason of my absence beyond and beside the errata , many errours both in some words and sense , doe still remaine ; yet there are many things in this kinde worthy notice . read page . the treatise of wizards ; likewise , in the second marginall note of the page . an history of a chirurgeon , famous in curing such as were bewitched : likewise page . . . an history of imposture , vnder the colour and pretense of the inspection and iudging of vrines : and likewise , page . and from thence vnto the end of that whole chapter . there is a very rare , but true , description of a gentlewoman , about sixe yeeres past , cured of diuers kindes of convulsions , and other apoplecktike , epileptike , cataleptike , and paralytike fits , and other kindes of accidents of affinitie therewith . after shee was almost cured of those diseases , but the cure not fully accomplished , it was by a reputed wizard whispered , and thereupon beleeued , that the gentlewoman was meerely bewitched , supposed witches were accused . the gentlewoman hath beene free from all those accidents there mentioned , the space of sixe yeeres now past . in this last past seuenth yeere , since the writing of that history , some of the former fits are * critically againe returned : the same wizard or deceiuer resorted vnto and enquired at , doeth now againe auouch her to bee bewitched ; vpon opinon whereof and trust in his illusion , the timely vse and benefit of due counsell hath beene much omitted and neglected . her diseases which formerly , farre exceeded these which now are , in number , frequence and vehemence , were in shorter space cured , and so continued the space of sixe yeeres together . these few which now doe returne , due counsell and time neglected , though being in number fewer , lesse intricate , and farre lesse violent , haue notwithstanding a farre larger space of time continued . if that counseller or vndertaker to counsell , be a wizzard in name and reputation only ( as i doe gesse and deeme him ) then is this history an incomparable example and instance of the wickednesse , impietie and crueltie of imposture and impostours . if he be found a witch , then is it an vnanswerable euidence and instance of the diuels iuggling , lying , illusion and deceiuing , whereof we made mention and proofe before in the question or doubt concerning pythagoras realty in two places . for , in true reason and iudicious discerning , it is as cleere as the brightest day , that no accident befalling the gentlewoman mentioned , can be other then naturall , or farther supernaturall , then either the diuels credit with a witch , or an impostors credit with deceiued and seduced men is able to inchaunt perswasion vnto vaine affiance in them . i referre the reader to the consideration of the history at large , with that which here is added : i will only exhort all men not to be in those doubtfull cases , too violent , nor rash in asking or beleeuing vnworthy or worthlesse counsell , but to aske it of such as are truly and godly learned and prudent , and not of impostours or seducers , considering that the consequence of rashnesse , mistaking error and ignorance ; are no lesse then the life or death of the sicke , a putting out of the eyes and light of reason , which god and nature hath giuen man to walke withall in the darke pilgrimage of this life ; a depriuation of due remedies which god hath allowed ( while beguiled with vaine and foolish opinion , with wilfull blindnesse , they worthily esteeme not , nor will expect his grace and fauour therein . assuredly , he that doth giue vp himselfe to become a prey to folly and illusion , and led by deceiuers headlong into confused , vniustifiable , vnwarranted and inhibited explorations and trials , doth forsake the guidance and vse of right reason , and in stead thereof , is intemperately distracted with impatience of expectation of due respect and esteeme of gods ordinance and allowance in his ordinary meanes , may iustly feare that god hath decreed and determined , not onely to dispoile him of that common blessing which he hath promised to all that duely seeke , and rightly vse his allowed meanes ; but also that he leaueth him vnto the cursed path and way of perpetuall blindnesse and hardnesse of heart therein , except his speciall and extraordinary diuine grace in time reduce his dangerous steps . for certainly he vnto whose blinded eyes god doth offer so great mercy and fauour , as is plainly euident in all his ordained ordinary meanes , vnto euery good that befalleth man in this life , and with thankfulnesse cannot or will not behold it , when it is laid at his vnthankfull feete , is in a desperate way of a lethargicall disposition , or senselesse memory and obliuion , both of his reason , and of himselfe , and of gods mercifull goodnesse towards him . and thus the vglinesse of imposture both by the description thereof , and also by example doth appeare , wherein may be first seene , how they that trust thereto , doe forsake god , themselues and their owne common sense and reason , and giue themselues to be swallowed vp of lying and illusion . secondly , in the whole course of imposture it selfe , is seene the continuall practise of mercilesse impietie , the vsuall wrong of the afflicted , the belying of truth , the deceiuing the miserable , the depriuation of the sicke , of the vse of due remedies and meanes which god hath made and blessed vnto men , that with praise vnto his name , patience and due dependance vpon his prouidence therein , can be contented to seeke and expect the likely and hopefull issue thereof , in vsuall course of nature . lastly , may be collected , and obserued , the vse and necessitie of distinction betweene imposture and witch-craft ; namely , that the odious and abominable sinne of witch-craft be not suffered to continue , vnregarded or neglected , vnder the colour of vaine imposture , and that the diuell be not suffered to liue amongst vs , too commonly , and too openly , in the coate and habite of a foolish impostor , or iuggler . for certainely nothing doth more hood-winke the through discouery of sorcerers , then remissenesse and omission of inquisition , and castigation of impostors , out of whose leauen ( no doubt ) but diligent animaduersion , might oft-times boult out many a subtill and concealed witch . chap. x. how men may by reason and nature be satisfied , concerning such sicke persons as are indeede and truly bewitched . it followeth now , according to promise , briefely to point vnto direction , how men leauing to inquire at witches and sorcerers , and impostors , concerning the sick , supposed to be bewitched , may inquire and be better satisfied by the light of reason ; which god hath giuen vnto them . reason doth detect the sicke to be afflicted by the immediate supernaturall power of the diuell , two wayes : the first way is , by such things as are subiect and manifest vnto the learned physicion onely : the second is , by such things as are subiect and manifest vnto a vulgar view . those things which are manifest vnto the physition alone are of two sorts . the first is , when in the likenesse and similitude of a disease , the secret working of a supernaturall power doth hide it selfe , hauing no cause or possbilitie of being in that kinde or nature . the second is , when naturall remedies or meanes according vnto art and due discretion applyed , doe extraordinarily or miraculously either lose their manifest ineuitable nature , vse , and operation , or else produce effects and consequences , against or aboue their nature , the impossibilitie of either of these in vsuall or ordinarie course of nature , doth certainely prooue an infallibilitie of a superiour nature , which assuredly therefore must needs be either diuine or diabolicall . this conclusion concerning the infallibilitie of a supernaturall mouer , from the like assumption , the learned and worthy preseruer of reuerent antiquitie , master camden , in his description of cheshire , hath truely inferred vpon the miraculous prelusions , and presages , euer and prepetually forerunning the death of the heyres of the house or family of the briertons . these and such like things ( saith he ) are done either by the holy tuteler angels of men , or else by diuels who by gods permission mightily shew their power in this inferiour world . whensoeuer therefore the physition shall truly discouer a manifest transcending power , manner , or motion in any supposed disease , there is an vndoubted conclusion of the author . where likewise remedies finde concomitances , or consequences contrary to their nature , or such as neuer were , nor euer can be contingent in course of nature : this assumption truiy granted , doth inuincibly inferre a transcendent force and vertue therein neuer to be denied . the demonstration hereof is euident . a proper cause is certainely knowne where is detected his proper effect . ergo ▪ where is effected ought supernaturall , there is infallibly discouered a supernaturall cause . thus how diseases , and the wonderfull accidents which oft happen in diseases , may be by the physicion detected , according vnto the rule of reason , whether induced by the diuell or no , is briefely pointed at . how the guilt of any man therein with the diuel ( which doth onely conuince a witch ) may and ought appeare , hath beene before declared , and shall likewise hereafter be further made cleare . it will not now be immateriall or vnprofitable , for confirmation , illustration , and better proofe of those two waies , which are distinguished to be onely subiect , and manifest vnto the physicion , in the detection of the secret workes of diuels and witches in diseases , to produce one or two examples of both . concerning the first , fernelius in his . booke de abd. rer. causis , chap. . deliuereth a history of a yong man of a noble family , who was by a violent convulsion in an extraordinary manner long time tormented . diuers learned physicions remained long time doubting and vnsatisfied , both in the cause of this disease , as also of the seate or place where the cause , with any sufficient reason , might be iudged setled . behold very pregnant inducements of the finger of the diuell , moouing in the disease . one was the incredible velocitie of motion in the diseased , impossible vnto the force of man : the other was , for that in all the fits and convulsions , though very strong and vehement , his sense and vnderstanding remained in the diseased , perfect and nothing obscured , or interrupted , which in convulsions according vnto naturall causes was neuer seene , and is impossible . the force of these reasons to euince the presidence of the diuell , in the manner and motion of the fore-named disease , the diuell himselfe did shortly after iustifie , declaring and professing himselfe the author thereof in plainly expressed words . in the sore-named booke and chapter , there is another report or relation of a man sudainly surprised , with an extraordinarie fashion , or shape of madnesse or phrensie , wherein he vttered and reuealed things hidden , and of profound science and reuelation , not onely aboue the pitch and power of naturall capacitie , and the stimulation thereof in diseases contingent , and the forgerie of fained extasie , but really in true and vpright iudgement , and vnpartiall discerning of a physition beyond all question and exception supernatuall . the sequele after made it good . these examples are sufficient vnto men that are wise , and with whom reason hath authoritie . i doe not affect vnaduised multiplication herein , suspecting many histories , and reports of diuers authors . the possibilitie of those which are here produced , beside the vnstained credit of the author , is apertly confirmed by the holy scripture , where , in the lunatike the diuell manifested himselfe by actions , onely proper and appropriate vnto the power of a spirit : such was his casting the lunatike into the fire , and into the water , his violent rending and tearing him , which were things by the physition iudiciously distinguished , in most part impossible vnto the power and nature of the lunatike himselfe , or of his disease alone , though not all . the man possessed among the gadarens , matth. . mark. . luke . likewise doth establish the same , who was knowne and seene euidently by the physition , how farre simply or solely diseased , and how farre possessed beyond diseased extasies by those vndoubted workes , and that finger of the diuell , when he easily brake in peeces those yron chaines wherewith the lunatike was bound : so that no force thereof whatsoeuer could hold or binde him ; as also when he vttered and spake that more then humane vnderstanding and reuelation of iesus christ to be the sonne of god : a knowledge as yet vncommunicated vnto mankinde , and vnto reason impossible . concerning the second way of detection , subiect vnto the physition alone , namely , when naturall remedies aptly applyed , are attended with supernaturall consequences , contrary to their nature , or aboue the same , out of the former author , and fore-named place , there is an example also without farther straggling of vnquestioned estimation . a certaine man there mentioned , vehemently burning and thirsting , and by intolerable heate compelled to seeke any mitigation , or extinction of his heate and thirst , in want of drinke or other fitting liquor , happened to finde an apple , in the moisture and naturall iuice whereof , hoping the vsuall short refreshing of the tongue , he , after the first tasting thereof , immediately found ( not onely that which was contrary to the nature of an apple , greater burning and thirst then before ) but had instantly his mouth and iawes so fast closed and sealed vp thereby , that he hardly escaped strangling . the reasonable doubt of the latitation of the diuell , in this faire , harmelesse , and vsuall remedie of the tongues , thirst and drines , was afterward made more euident and manifest by the sudaine and swift obsession of his minde , with frightfull visions , whereof as in the disposition , temper , substance or qualitie of his braine or body , there was no ground or cause , so in the apple it selfe , was no other pernicious mixture , but that the diuell , as with iudas sop , though wholesome and sauing in it selfe , so in this medicinall fruit , entred and possessed , where god permitted . the like may be said of other both outward and inward remedies , which by a magicke power are and may be oft interrupted , turned and bent vnto a vse contrary to their nature . for this cause hippocrates himselfe in his booke de sacro morbo , & de natura muliebri , doeth acknowledge many accidents , as also diseases and remedies themselues to be diuine , as hauing their cause and being aboue the course of nature . when therefore fitting vnto any cause , matter , or humour in the body , according to true art and reason discouered , apt and fit remedies , are aptly and fitly by the iudicious physition applyed , notwithstanding , contrary to the nature and custome of such remedies , they haue vnusuall and iustly wondered effects , is there not iust matter of doubt concerning an vnusuall and extraordinary cause answereable thereto ? the deepe and mysticall contengents in this kinde , and their hidden reason and cause , the vnlearned man , or he that is not exercised in difficult discoueries , cannot discerne , nor can the intricate and perplexed implications therein , of doubts and ambiguites , possibly become intelligible in euery ordinary apprehension ; yet by the former easie and familiar example , euery man may gesse and coniecture at the most abstruse . the subtiltie of the diuell doeth easily deceiue a vulgar thought , and in the clouds and mists of doubts and difficulties beguileth vsually the dimme sight and disquisition . the learned physition , notwithstanding possessing true iudgement and learning ; who doeth and can warily obserue , and distinguish first the wonders of nature vnknowne vnto euery mediocrity of knowing : secondly , the true wonders aboue nature in due collation with nature to be knowne , doth not easily or rashly with vulgars , erre or runne mad in the confusion of vaine and idle scruples . the wonders of nature , are such naturall diseases as are seene in their wondred and admired shapes or mixture , to haue a great likenesse or deceiuing identitie with such maladies , as are inflicted by the diuell . the wonders aboue nature , are such diseases , as are truely and vndoubtedly knowne and prooued to haue no consistence , or power of consistence , or cause in sublunary nature . for illustation hereof , i will giue one materiall instance fitting our present time , that shall apertly without exception manifest the distinction of both these kinds , there with declaring the great oddes and difference betweene true knowledge and vnderstanding in the learned physition , and the amazed wonderments of vulgars and ignorant men . there are vulgarly reported among our english vulgers to bee in the bodies of many witches , certaine markes or excrescencies which are vsually deemed the randevowe of the diuell , where by couenant hee doeth sucke the blood of witches . these excrescencies are vsually described to beare sometimes the shape of wartes and teates , or some other such like tumours . they are most commonly found in the priuie parts . they are found sudainely after their appearance , sometimes to vanish . they doe oft bleed , and therefore are vulgarly deemed , the remaining dropping of the diuels sucking . there are diseases likewise , like vnto these by physitions many hundreth of yeeres published , & both by ancient physitions and chirurgions , as also by those of later times oft cured . that this be not esteemed as a wonder , or a fable , i will produce some of their seuerall shapes ; described by seuerall authors , and will cite them according to their vsuall names which are these , thymion , nymphe , cleitoris , cercosis , morum , alhasce , ficus , mariscae . of the first thus saith paulus aegineta in his sixt booke , and . chapter . it is an excrescence or eminence , standing out from the rest of the flesh , sometimes red , sometimes white , for the most part without paine , the bignesse of an aegyptian beane and of the colours of the flowers of thyme . they are found , saith he , in the priuie part of women , and are cured by cutting them away . ioannes hucherus of the citie of beuois in france , sometimes one of the kings counsell and physition vnto his person , in his second booke concerning barrennesse doth testifie , that the former excrescence doth sometimes grow in some length , sometimes in the hands , sometimes in the feete , sometimes in the thighes , sometimes in the thighes , sometimes in the face , but saith that they are most troublesome in the priuie parts both of man and woman . celsus saith in his first booke chap. . that these excrescencies doe sometimes open and bleed , & send out blood . thymion ( inquit ) facile finditur & cruentatur , nonnunquam aliquantum sanguinis fundit . antonius musa vpon the . aph. of hippocrates the third booke testifieth by his obseruation in diuers particulars , that the former disease or excrescence doth oft-times weare and vanish away without helpe or remedie . the second disease or excrescence called nymphe , paulu-aegineta , in his . booke . chap. doeth describe to be a swelling or growing out of a peece of flesh in the secret part of a woman rising oft-times vnto an vndecent fashion and a great bignesse . auicenne deliuereth the same description . tom . fen. . tract . . and albucasis chirurg . part. . chap. , , . the third excrescence called cleitoris is little different from the former by the description of the same authors . auicen lib. . fen. . paulus aegineta in the fore-mentioned place . the fourth excrescence called cerrosis the same author in the same place compareth vnto a long taile and saith , that it hangeth downe , and issueth out of the part before mentioned in women , and is cured by being cut away . the fift excrescence called morum hath that name from his likenesse vnto a mulberrie . the sixt , called alhasce , from his likenesse vnto a bramble leafe . auicenne tom. . lib. . fen. . tract . . cap. . as for the seuenth and eight excrescences , growing likewise as the rest about the secret parts , they haue beene so commonly in auncient times knowne , that martiall the poet out of his owne acquaintance with them , hath made sport thereof in wittie verse . dicemus ficus quas scimus in arbore nasci , dicemus ficus caeciliane tuos . of the mariscae , thus also writeth iuvenal . coeduntur tumidae medico ridente , mariscae . of these mariscae thus saith antonius musa vpon the aph. . lib. . wee call them , saith hee , crests or combes , from their likenesse vnto the combe of a cocke , which saith he , if they bee not in time cut away , and cured by actuall cauteries , they are neuer cured at all . thus much concerning 〈◊〉 〈◊〉 , out of learned authors . let vs now consider these naturall diseases , which are called wonders in nature , ( because not ordinarily or vulgarly seene ) with those markes of witches or diseases , and excrescencies effected and caused by the diuell in witches , which ( therefore must needes be wonders aboue nature . ) let vs ( i say ) compare them together , the one with the other . their exceeding neere neighbour-hood and likenesse , no common vnderstanding , as they are described truely and liuely , can chuse but acknowledge . to confound or mistake the one for the other , is very easie , but yet dangerous and pernicious . i will not denie against due testimonies , and the free confessions of the witches themselues , that such markes may bee by the diuell vpon couenant made , in way of an hellish sacrament , betweene the diuell and the witch : but where the confession of the witch her selfe , being free from iust exception doeth not appeare , nor the diuell to any spectatours , doeth shew himselfe in the act of sucking , which hee neuer doeth ( as my incredulous thoughts perswade my selfe ) where i say , these appeare not to be manifest without fraude , there it is requisite , and necessary , that either wee discharge the diuell , and acquit him of the slander , or else discouer it by some other signe or note , which may iustly be appropriated vnto the diuell , that his finger or guilt hath beene therein . this is reason , without which ought bee no perswasion . euery tree is to be knowen by his owne fruit , saith our sauiour . therefore the diuell , is to be knowne by the workes , and fruites of a diuell , proper and belonging vnto him . trie and discerne the spirits , ( saith the scripture ) whether they be of god , or no. and how can they bee discerned , if there were not some notes , or properties knowne vnto holy discerning mindes , whereby they may be discerned . it is madnesse therefore , to suppose it possible to know that which is done by a spirit , wherein is no euidence , impression , signe , shew , or propertie of a spirit . for as a naturall cause cannot bee knowne , but by his naturall effect ; so is it impossible , that a spirituall cause should be knowne , but by some supernaturall effect . for this cause , in all places of scripture , where are set forth the outward workes , or actions of the diuell , they doe there likewise all appeare to be his , in some extraordinary & supernaturall note or maner . the casting the bodies of the possessed in the gospel , into the middest of the people , was a thing extraordinary , impossible , and vnusuall vnto the voluntary motion of men alone . the bringing of fire from heauen to deuoure so many of iobs sheepe , was in the manner beyond the nature vsuall , and ordinary force , or custome of fire . the carriage of the heards of swine headlong into the sea , was manifestly beyond the nature of their naturall motion , yea , against their nature . here may be obiected , that the diuell doeth ordinarily worke , and produce things of seeming wonder , and strange consequence , wherein notwithstanding , doeth not appeare any signe or impression , of any supernaturall cause or authour , as is seene in many things produced in men , and issuing from his vsuall tentations of men . the answere is , that the diuell doeth worke vpon man , two wayes . the first is , immediately by the temptings , and soliciting only of man vnto workes , which properly are effected by man himselfe , in the vsuall course and power of mans nature . the second is , immediately by his owne proper action , as hee is a spirit , and immediately worketh in himselfe , the worke of a spirit . in the first , the diuell is not properly said to worke in himselfe , but rather to giue and offer occasion vnto the disposition and affections of man , thereby exciting , and tempting man vnto that worke , which therefore onely carrieth the stampe of a worke , proper vnto a man. in the second , the diuell worketh immediately himselfe , as he is a spirit , and in that worke therefore must necessarily likewise bee seene , and appeare the stampe of a spirit , since in the course and order of all things created whatsoeuer , the true and immediate cause , his immediate true and proper effect , is the sole true infallible stampe , euidence , and proofe thereof . the workes therefore , which are called or esteemed the diuels , in regard of his tentations , and incitations of man , vnto foolish , wicked , and oft wondered mischieuous actions , are onely and truely called diuelish , as proceeding from the diuels instigation onely , but are not truely or properly , or immediately any workes of the diuell , and therefore it is not requisite , that in such workes of the diuell , vnproperly called his , there should appeare any signes , proper vnto the workes of a spirit or diuell . since then it is infallible , that there can bee no possible discouery of any cause whatsoeuer , naturall , or supernaturall , but by such accidents , effects , or properties as properly belong , or issue from that cause , and since proper effects appearing , doe onely discouer their causes more cleerely , where they appeare more cleere , and more obscurely , where they doe appeare more obscure , and nothing at all , where they appeare not all : since i say this is true , and neuer to be infringed , those supposed witches markes , before they can iustly and truely bee iudged to bee by the diuell effected or vsed , must by some stampe or signe proper to himselfe , or to his workes , or to his vse or propertie therein , be so determined and conuinced to be . the wonder indeed of their strange shapes , forme and manner , is sufficient to amaze such as are not iudiciously read , or are vnlearned : but the phisition who knoweth such diseases to bee in nature , by that knowledge of their nature , knowing likewise that they doe not exceede nature , doeth iustly stand apart , and diuide himselfe from the vulgar errour and opinion , that they are any markes to be appropriate vnto the diuell . and hence appeareth the necessitie of conuincing the forementioned witches markes to bee supernaturall , before vpon their shape or appearance onely , it can bee esteemed iust , either to impute vnto the diuell , or to call any man into question . before they can bee truely iudged or determined , whether supernaturall or no , the necessitie of consulting with the learned phisition , is likewise demonstrated . of which wee may yet againe , giue another demonstration within the same instance . it hath beene sometimes by oath confirmed and deposed , that these forementioned markes of witches , haue ( immediately after they haue beene seene ) sudainely vanished to bee no more seene . the question may bee , whether their sudaine disparence after their manifest appearance , bee in nature possible vnto such like diseases or no. it is knowne vnto the phisition , that many diseases doe insensibly grow , and insensibly also weare and vanish away , without any knowledge or notice thereof taken by the diseased . this therefore solely can bee no note of a supernaturall marke , whatsoeuer passionate ignorants fondly dispute , to maintaine their owne wils and preiudicate resolutions . i doe grant ; if those materiall excrescencies , doe in a moment vanish away , without any precedent preparation , or alteration tending thereto , or doe in an instant appeare , and in the same moment , without any mutation or proportion of time instantly vanish , then must this bee granted supernaturall : quia nihil fit in momento , that is , no naturall being hath desinence or being , without proportined time , beyond which nothing can bee really or indeed in sublunarie nature . whether there bee in the vanishing of the former markes , proportion of time or no , and the due antecedent mutations , and alterations in nature requisite , who can truely iudge , but hee who doeth both know the generall course of nature in all things , and also the particular course , in the nature of diseases , which is the learned phisition alone . it may bee obiected , that many common men in the former markes , may as easily see and discerne that which is supernaturall oft-times , as the greatest clarkes . for example , it hath beene published by authors of great note , that oracles haue beene vttered , and articulate sounds heard distinctly issuing from the priuie parts of a pythonisse . any man that doeth know , or heare such sounds out of that place , can as directly and as truely as the phisition auouch this to be supernaturall . it was sometime openly obiected , against a witch in northampton-shire at the publike assise , that a rat was oft obserued to resort vnto her priuie part , and with her liking and sufferance there to sucke . this was by oath and testimony vrged against her , and she her selfe confessed it to bee true . if the oath and testimony of sufficient witnesses , confirme the historie to bee true , there is no man vnto whom this is not apparent , as well as vnto the phisition to bee more then naturall . hereto wee doe answere , that although it cannot bee denied , that many things may euidently declare themselues vnto euery vulgar , as vnto the learned phisition to bee supernaturall ; yet doeth not this trueth in some cases , euince it true in all cases . because some things are not denied vnto a vulgar eye or iudgment , it doeth not thence follow necessarily , that all things are thereto euident . it is further obiected , that in those cases , phisitions are oft found deceiued , as well as other men . it is answered , that among phisitions , as among all sorts of other men , there are many vulgars , who are , and may bee ordinarily , and easily deceiued , yea amongst the iudicious and learned also , who cannot so ordinarily or easily bee deceiued , yet there must be some wants and imperfections , since no man in this mortall life can bee in all particuler points perfect . notwithstanding , this doeth not excuse those who are vnlearned , and haue many more grosse wants and imperfections , for not consulting with those that haue lesse , since vnperfect perfection of knowledge , is farre better guide then imperfection , grosse ignorance , and priuation of art and knowledge . it may bee yet demanded , what if the phisition or learned man , cannot detect the diuell in these named markes , since the diuel is able to haue a finger haply in them ; where no note or signe thereof shall at all appeare ? answere hereto is , where god doeth giue vnto men no meanes , no way or possibilitie vnto their desired satisfaction , there they ought to rest contented , since the contrary is precipitation , and impatience with god his good will and pleasure , and vnbridled curiositie . for as in other cases , namely , fellony , murder , all lawe both diuine and humane , doeth forbid to accuse the murderer , or felon , where god hath not discouered his guilt by any signe , euidence , or proofe thereof ; so in case of witch-craft , where god hath not reuealed it by any reasonable profe , vnto the learned & iudicious , there hath no man warrant to accuse , or challeng vpon superstitious grounds , or surmises onely . and though this moderation be iust and fit to be held , where god hath inhibited the contrary ; yet it is no apologie or excuse for negligence , contempt , and want of diligent inquisition at any other time , whensoeuer god doeth permit or offer meanes , hope or possibilitie thereto . there may here a question be pertinently mooued , namely , whether these markes before mentioned , where proued supernaturall , doe therefore necessarily conuince the party vpon whom they are found , a witch , yea or no. answere hereto is , that simply and alone , such markes doe not prooue a witch at all , but with some limitations and considerations , they doe absolutely and infallibly demonstrate a witch . those limitations are these ; first , that those markes certainely detected to be supernaturall , bee by circumstances , presumptions on necessary inference , of reason prooued to be knowne , by the party in whom they are found , that they are of the diuell , or by the diuell there placed . secondly , that they are there continued , mainteined , or preserued with the liking and allowance of that partie . the reason of these limitations is manifest , for that the diuell is able to impose diuers diseases , as also such like supernaturall markes or excrescencies , as are before mentioned , vpon men without their liking or consent , where god doth so permit him . this is euident by the historie of iob , vpon whom the diuell brought extraordinary , and more then vsuall botches , biles , and sores , beyond the common course and nature of those diseases , and this he did full sore against the will , and liking of righteous iob. no man can iustly be accused or suspected in that act wherein hee is no agent , but an vnwilling patient , nor can bee accessary vnto concurrence , or consent with any author in his act , if that author bee not knowne vnto him , or not conceiued by him to be author . indeed , if any man be found with such markes , who may be conuinced to know them to bee of the deuill , and then to like or to be contented with them , assuredly by manifest demonstration , that man is a witch , if not by an expresse and open , yet by an occult allowance of the diuels possession and power , of that part or portion in him . whosoeuer giueth any possession of himselfe vnto the diuell , either in part or in whole , doeth thereby renounce his creator , & by this combination with the diuell , is a witch , or sorcerer . there remaineth as yet a doubt or question , whether simply the affirmation of a supposed witch ( which is vulgarly but not properly called and deemed her confession ) that the diuell doth sucke him or her , as also whether the affirmation of a supposed witch , affirming her selfe to be a witch , doe infallibly conuince that supposed witch , to be a witch indeede ; and whether that affirmation be sufficient ( as commonly deemed her owne confession ) to condemne her . the answer is negatiue . the reason is , for that many affirmations in themselues , and at first view doe seeme true serious and sufficient ; which better and more consideratly examined , are oft times euen senselesse and ridiculous ; and therefore iustly are denied credit . and for this cause no accusations , whether against any man himselfe , or against another , wherein is no probabilitie or likelihood , no colour or possibilitie of being ; either are or ought to be admitted or heard in iustice in any courts of iustice . and for this cause the testimonies , accusations , or confessions which by fooles , or madmen are auouched , are by all nations through the world in law not valued , and reiected . the same regard is had of the affirmations and testimonies of children and of melancholy people , and likewise of men with yeeres and age doting , or by diseases or cares manifestly decrepite in their wittes and senses . that such decrepits there are vsually walking among men not noted nor knowne vnto most , or many , except sometimes vpon especiall occasion or triall of them made , is no wonder . i did my selfe know some lately liuing , who formerly haue beene very vnderstanding , yet diuers yeeres before their end , were with age in their inward senses so worne and wasted ; that although as reasonable creatures vnto the common view , they talked , conuersed , conferred , spake many times , and in many things with very good reason , and sensibly ; yet oft-times by sodaine enterchanges , they neither knew reason nor themselues , nor their owne names nor children . i now know a man neere an hundreth yeere old , who hauing in my late remembrance beene an excellent pen-man , doth neither now know a word , nor can write nor name so much as one letter among the foure and twentie ; yet hath he his sight good , as by his discerning and vpon his view thereof , giuing right name and title vnto other as small formes and characters is apparent . his memory sometimes euen of the same things is altogether gone by fits : and by fits sometimes returneth in many things , but not in all , nor in any alway or certainly . other some i haue knowne in their memory and phansie by age so worne , that they could not hold or retaine in the one so much as that which very lately was in their eye ; in the other so much as that which was in the same instant almost conceiued ; affirming things in this confusion which neuer were nor euer could be ; and denying their sight of those things which from their sight thereof they had truely before named of their owne accord ; one while constantly beleeuing and avouching whatsoeuer was said or informed them , though neuer so dissonant from sense or reason ; another while as confidently denying whatsoeuer truth was said or vrged , though neuer so manifest vnto their sight or sense . this is not strange in age , since in diseases it is vsuall for men sometimes for a time to lose their memory alone , sometimes their reason alone , sometimes imagination : sometimes part of one ; and part of another ; sometimes all ; sometimes perfectly none ; and yet imperfect in euery one . it sometimes also is seene ( as galen saith ) that a man inioying absolutely and accurately all his inward senses of right reason , memory and imagination in all other things beside ; yet in some one particular alone and in no other whatsoeuer is euer constantly and without change void of sense or reason , and as a very mad man or foole . thus much is also writren by others of many wise and learned men ; who notwithstanding in some one particular alone haue discouered them selues to be very fooles or mad men : constantly affirming themselues to be doggs , horses , glasses , and for that one follie neuer reclaimed , in all other things being iudicious , learned , discreete and solid . neither is every vulgar man , nor euery man vulgarly learned not accurately iudging able to discerne these defects , at first , or alwaies ; much lesse where they are hardly and difficultly espied , or by fits onely doe shew themselues . how possible is it for these sorts of people either to be perswaded by others , or from their owne guide and vnstable conceite to affirme any thing whatsoeuer concerning themselues or others ? and for that cause how necessary is it in matter of weight and iudgments , especially of life , to take heede of their rash admittance vnto accusations or testimonies concerning themselues or any others . vnto a confession so properly and truely called , doe necessarily concurre three things . first , in a confession is properly implied & vnderstood the partie confessing to be capable of reason , because without reason he can neither know nor iudge of himselfe nor of his guilt . secondly , in a confession is requisite and necessary that a partie confessing himself doth truly know what the law doth take & define that offence to be which he doth assume vnto himselfe . for by ignorance of the law sometimes silly men suppose themselues and others to haue incurred the danger of the law , where he that truly vnderstandeth the law is able to informe him the contrary : and for this cause the law it selfe doth giue leaue to consult with the lawyer , and with such as professe and are skilfull in the law. diuines likewise generally acknowledge and grant , that there is a mistaking , an ignorantly and a falsely accusing conscience or guilt , as well as a conscience iustly iudging and accusing . and for this cause many a man may take himselfe to be a theefe , a witch or other offender , who doth not truly or rightly konw what theft in his owne case or some other points is , or what witch-craft or some other offences either truly in themselues are , or by the law are vnderstood ; being in some cases not knowen or agreed , among lawyers themselues . it is therefore senselesse that a man can accuse himselfe iustly of an offence which he doth not know ; and therefore also is it as vniust to admit such an accusation against himselfe . thirdly , in a confession is implyed and presupposed a precedent manifest offence or guilt either by faire euidence likely to be prooued , or at least by due circumstances and presumptions iustly suspected or questioned . i doe hence conclude demonstratiuely , that if a supposed witch be not first found capable of reason , and free from dotage with age or yeeres or sicknesse ; and doe not also know what witch-craft or a witch is , and thirdly if the witch-craft or sinne it selfe bee not vpon sufficient grounds either prooued , or at lest questioned ; the meere accusation of such a supposed witch against her selfe without the former considerations , is not simply or alone sufficient to conuince or condemne her ; neither is such an accusation , truly or properly to be tearmed a confession . and thus we haue made euident by this instance of the supposed witches markes , how the learned physition possessing true art and learning , is not so commonly as the vulgar sort transported into the maze of vaine wonder and ignorant admiration , but duely and truly weighing reason doth apart distinguish and put true difference betweene the wonders in nature , and the wonders aboue nature . the wonders in nature are such diseases , as in their strange shape and likenesse , doe counterfeit such maladies , as are induced by the diuell or by witch-craft . wonders aboue nature , are such diseases , wherein the finger of the diuell is indeede and really discouered . concerning the first kinde ( as here ) so formerly in a former manuell , i haue briefely deliuered , both some of their generall * descriptions , denyed by no man that in ancient time was , or at this time is a iudicious and learned physician , as also diuers of their * particular histories in the persons of some sicke men knowne vnto my selfe . of the second it is here needlesse to propound any more particulars then those aboue mentioned , which i esteeme for the generall illustration sufficient . in true and right decision and distinction of the one from the other , multiplicitie of consideration and circumspection ought diligently attend the intricate maze and labyrinth of error , and illusion in their deceiueable likenesses , whereby the diuell , for his owne aduantage , and the perdition of seduced and beguiled men , doth sometimes cunningly hide his owne workes , and the diuellish practises of witches and sorcerers , from their due detection and punishment ; sometimes to insnare the guiltlesse and innocent , doth iugglingly seeme to doe those things which nature doth iustly challenge , not as his , but as her owne , in iust ballance weighed . it is most certaine , that the diuell cannot possibly mixe himselfe , or his power , with any inferiour nature , substance or body , but the alteration , by the coniunction of so farre discrepant natures , in the vnchangeable decree of the vniuersall nature of all things , necessarily and vnauoidably produced , must needs witnesse and manifestly detect it in the great and mighty oddes . this is very euident and apparent in all the supernaturall workes of the diuell , before mentioned in the generall discourse of this small treatise or worke , whether such as were declared manifest to sense , or such as were euident to reason ; whether such as were effected by the diuell himselfe , with the consent or contract of a sorcerer or witch , or such as were without their knowledge , societie , or contract performed by himselfe . all those supernaturall workes of both these kinds were therefore knowne to be supernaturall , because they were aboue and beyond any cause in sublunary nature . the like the learned physician may certainly conclude , concerning diseases inflicted or mooued by the diuell . for it is impossible that the finger or power of the diuell should be in any maladie , but such a cause must needs produce some effect like it selfe , where true and iudicious discerning is able to finde the infallible , certaine , and vndeceiued stampe of difference . thus farre hath bin briefely declared , how the physician properly and by himselfe doth alone enter into the due consideration and examination of diseases ( where is iust occasion of question ) whether naturally or supernaturally inferred . how vnfit it is here to admit euery idiot for a physician or counsellor ( as is too common both in these and all other affaires of health ) let wise men iudge . certainely from hence it commeth to passe , that most men for euer liue in perpetuall confusion of their thoughts in these cases , and as a iust iudgement of god against their carelesse search and neglect of learned and warranted true counsel , all certainety and truth herein doth still fly farre from them . for as in these ambiguities is requisite and necessary , a learned , iudicious , and prudent physician ; so is it as necessary that he finde those that neede herein aduice , truely and constantly obedient vnto good reason , temperate and discreete , not mutable vpon euery vaine and idle proiect to start away , and to bee transported from a reasonable , iust & discreete proceeding , vnto vncertaine , vaine , and empiricall tryals , since wisdome , knowledge and truth are neuer truely found , but onely of those , that with diligence , patience , and perseuerance search and seeke them out . it remaineth now to come vnto the second way of detection of the bewitched sicke , which was before said to consist in such things as were subiect and manifest vnto a vulgar viewe , as the first vnto the learned physician alone . as of the first , some few examples haue been propounded , so of the latter let vs also viewe other some . in the time of their puroxismes or fits , some diseased persons haue beene seene to vomit crooked iron , coales , brimstone , nailes , needles , pinnes lumps of lead , waxe , hayre , strawe , and the like , in such quantity , figure , fashion and proportion , as could neuer possibly passe downe , or arise vp thorow the naturall narrownesse of the throat , or be contained in the vnproportionable small capacity , naturall susceptibility and position of the stomake . these things at any time happening , are palpable and not obscure to any eye without difficulty , offering themselues to plaine and open viewe . these like accidents beniuenius , wierus , codronchius and others also , euen in in our time and countrey , haue published to haue been seene by themselues . some other sicke persons haue , in the time of the exacerbations of their fits , spoken languages knowingly and vnderstandingly , which in former time they did neuer knowe , nor could afterward know againe : as fernelius a learned physition , and beyond exception worthy credit , doth witnesse concerning a sicke man knowne to himselfe . some sicke men also haue reuealed and declared words , gestures , actions done in farre distant places , euen in the very time and moment of their acting , doing , and vttering , as i haue knowne my selfe in some , and as is testified likewise to haue beene heard , knowne , and seene by diuers witnesses worthy credit in our * country , in diuers bewitched sicke people . as these examples are manifest to any beholder , which shall at any time happen to view them : so are the examples of the first and second kinde euident to the reason and iudgement of the learned and iudicious physicion , and all doe therefore certainely detect and prooue a supernaturall author , cause , or vertue , because they are manifest supernaturall effects . thus haue we pointed out briefely , the detection of the bewitched sicke , both by learned reason proper vnto the iudicious physicion , and also by common sense and reason in all men . if men more at large please to exercise themselues in due consideration and proofe hereof , they shall finde more certaine and sound satisfaction and fruit , with the blessing and allowance of god , then can issue out of the mouthes of sorcerers and witches , which god hath cursed , and disallowed , and in whose hearts and mouthes , the diuell is oft a lying spirit . it hath been briefely , and yet sufficiently herein proued , that almightie god hath giuen vnto reason light , whereby reasonable , temperate and sober minds , through circumspect care and diligence , may see and behold whatsoeuer is truely possible , or iust for man to know , with the fauour and allowance of gods grace , in the detection and discouery of the bewitched sicke . whosoeuer therefore shall contemne , or neglect this light , and shall aske counsell of diuels and witches , the open and proclaimed enemies of god , doe certainely relinquish their faith , and trust in god their creator , and their patience and dependance vpon his prouidence . and although it may sometimes fall out , that prosperous issue doth seeme to follow the counsell of the diuell , yet doth it behooue men to be wary , and not presume , lest it prooue onely a sweete baite , that by a sensible good , the diuell may draw their bewitched desirous vaine minds vnto an insensible damnable hurt . for certainly , he who will rather be beholding vnto the diuell , for his life or health , then chuse to die in the gracious and mercifull hand of god his creator , can neuer expect to participate any portion of saluation in him , without extraordinary repentance . thus much concerning the reasonable discouery of the bewitched sicke , wherein leauing to enquire at witches , sorcercers , or impostors , vpright men , that loue or feare god , or imbrace religion or common reason , may and ought confine and satisfie their iust desires . chap. xi . the production of the works of witches and sorcerers , vnto the publique seate and censure of iustice . vve haue hitherto considered , how the workes of diuels and witches , may be both manifest to sense , and euident to reason . they haue in their diuers kinds and different performances and manners distinctly beene instanced . besides those kinds which haue beene mentioned , there may bee innumerable more , among which are those who vndertake and are enquired at , to reueale treasures hid , goods lost or conueighed away , the workes and guilt of other witches , good fortunes , and euill fortunes in diuers affaires , disseignes and attempts : as also those who vndertake by inchantment , to leade captiue the wils and minds of men , vnto extraordinarie and vnreasonable desires or lusts , hatred or loue vnto , or against this or that person , or this or that particular thing , aboue or beyond the naturall power of resistence , and the force and vsuall guidance of naturall reason , in the ordinary course of mans will and nature : but they are all included in the same generall kinde , and common proofe of their diuellish impietie , deriued from the word of god before alleadged vnanswerably , and the true consequence of reason from thence . the difference that is in their diuers kinds , doth onely arise from their seuerall subiects , manners , ceremonies , and rites , according to their seuerall differing contracts with the diuell : some vsing in their workes , reuelations or oraculous answeres , of the demand of resorting people in one manner , fashion , ceremonie , gesture , and rite ; some in another , and some in none at all , certaine , or vnchangeable . concerning these ceremonies , with their seuerall contracts , and the manners thereof , i will not write , partly , because in this place not much materiall ; partly , because they are difficult to detect , except by the witches owne free confession , which happeneth very rare and seldome ; partly , because they tend more to the satisfaction of curiositie then of vse , and therefore are not without some danger published . it hath now beene manifest by the word and mouth of god , vnto the reason of man , how a witch or sorcerer may euidently appeare vnto right reason ; namely by his voluntary vndertaking to bee enquired at , for knowledge and reuelation of such things as are hidden by god from all knowledge of men , and are solely and properly in the knowledge of spirits , as hath beene by learned authors and by reason declared . the reuelation being found supernaturall , doth discouer the supernaturall agent or author the diuell , whose proper act whatsoeuer man doeth vndertake in part , or in whole , must necessarily buy or borrow from him , and thereby be conuinced vndoubtedly of contract with him . we haue produced diuers sorts of noted practisers likewise of this inhibited contract , both in the holy scripture expressely nominated , and also by their ordinarie common custome herein obserued in seuerall kindes . concerning them all , we will conclude as a corallary vnto all that went before , with the testimonie and confirmation of lucius apuleius , that famous , expert , & learned magician , in his booke de aureo asino , from his long proofe and acquaintance with the diuell : daemones ( saith hee ) praesident auguriis , aruspiciis , oraculis , magorum miraculis , that is , the diuels are chiefe presidents , haue chiefe power or authoritie , are chiefe maisters , guides , or rulers ouer diuination , or reuelation by the signes taken in flying of fowles , of diuination by inspection of the entralls of beasts , of oracles , and of all the miracles or miraculous workes of magicians . they that will not beleeue the holy scripture , nor the testimony of so many men and ages , that the diuell is the sole author of vaine miraculous reuelations , diuinations and workes , let them credit the magician his owne mouth . as we haue hitherto viewed , how witch-craft and witches may bee , first , by sense manifestly detected : secondly , by reason euidently conuicted : so let vs now consider , how they may bee both produced vnto the barre of iustice , and bee arraigned and condemned of manifest high treason against almighty god , and of combination with his open and professed enemy the diuell . concerning the first , since it chiefely consisteth in that which is manifest vnto the outward sense , if the witnesses of the manifest magicall and supernaturall act , be substantiall , sufficient , able to iudge , free from exception of malice , partialitie , distraction , folly ; and if by conference & counsell with learned men , religiously and industriously exercised , in iudging in those affaires , there bee iustly deemed no deception of sense , mistaking of reason or imagination , i see no true cause , why it should deserue an * ignoramus , or not bee reputed a true bill , worthy to bee inquired , as a case fit and mature for the same due triall , which iustice , law , and equitie haue ordained in common vnto all other rightfull hearings and proceedings by witnesse and testimonie , although it is likely to prooue a rare plea or cause , because in reason not too frequently to bee found , and farre lesse * in it selfe common or vsuall , then is vulgarly reputed . it might notwithstanding , haply bee more oft detected , if more diligently according to reason inquired . the second kinde of witch by euidence of reason discouered , is farre more frequent then the first , as appeareth by the varietie and multitude of names , which it hath branded vpon it , and the diuersitie of kindes and fashions which it hath put on . it is likewise more easily detected and prooued . a supernaturall reuelation being first made truely manifest ( lest preposterously wee haply call a surmised , or falsely suspected offender into question , before any offence be apparent or knowne ; which is an vniust iniury , and worthy of rebuke and shame with god and iust men ) a supernaturall reuelation ( i say ) being manifest , any mans guilty contract therein is prooued , by his vndertaking to bee enquired at therein . that vndertaking likwise is easily knowne & discouered by those that haue inquired . the foundation of this way of inuestigation of this witch or sorcerer , is the word of god it selfe before recited , and iust and true reason built thereupon , cannot fall or be shaken . thus hauing brought these prisoners to the barre , i there arrest any farther progresse , and leaue them to iustice , to the decree and sentence of the reuerend , graue , and learned iudge , and so proceede to the third promised way of inuestigation , and inquisition of witches and sorcerers , according to likely presumption , probable and artificiall coniecture . but before wee arriue vpon that point , it is necessarie , that first a materiall obiection bee satisfied . that is , in the forementioned iudgement of supernaturall workes of sorcery manifest to sense , how can any true testimony or witnesse be required or expected , since doubt is made whether really or truely , or delusorily and in seeming onely , many or most things of that kinde , are seene or heard ? hereto is answered : as a true substance is seene not of it selfe simply , but in and by the outward true signe , shape , proportion , colours , and dimension inherent therein , and inseparable there-from ; so the true likenesse , resemblance and pourtraiture of that substance , when separated from that substance , is as truely and as really seene . therefore , experience doeth shew vs , that the same eye which saw the shape , proportion , and figure , together with the true substance , doeth as perfectly both see and know it , when it is separated from the substance by the art of the painter . as in the true miracles of god , wrought by the hand of his seruant moses , the true and vndoubted substance of a truely created serpent , was seene when it was changed from a rodde , by the outward proper and inherent shape : so as truely was an outward pourtraiture and likenesse of serpents seene , in the false miracle of the seeming transmutation of the sorcerers roddes . for how could religion or reason condemne those miracles of the diuell for illusions , if the liuely resemblance of miracles appearing manifestly vnto the eye , had not thereby made them knowne ? for an example , or illustration , how is a iuggling deceit knowne but by the eye ? the sight is said to bee deceiued therein . therefore it doeth see that which doeth deceiue . reason likewise comparing that which was seene , with that which is not seene ; that is , the counterfait with the true substance , doeth prooue the counterfait the present obiect of the sight . the same eyes therefore that saw , in the true miracles of moses , the substance of a serpent by the true inseparable inherent shape , saw likewise the true image and picture of a serpent , in the false and seeming miracles of the enchaunters of egypt . the testimony of the presentation of both vnto the eye , is as true as trueth it selfe ; because the word of trueth hath said it . that the diuell is as powerfull as the most excellent painter , to represent any the most true and liuely likenesse of any creature , is in reason cleare , and hath beene also before prooued . therefore a true testimonie may bee truely giuen , and iustly accepted or taken of a liuely shape , figure , likenesse , or proportion , really presented ( by the art of the diuell ) vnto the eye . all the doubt then remaining , is , to put a true difference betweene that which our imagination doeth represent vnto vs , from within the braine , and that which wee see without by the outward sense . this difference will best appeare by an example . fernelius in his first booke , cap. . de abd. rer . caus . doeth make mention of a man , who by the force of charmes , would coniure into a looking glasse certaine shapes or visions , which there would either by writing , or by liuely presentations so perfectly expresse and satisfie , whatsoeuer hee did demaund or commaund vnto them , that easily and readily it might bee distinguished , and knowne by standers by . this fernelius doeth report that hee saw himselfe . what shall wee say herein ? was this diuelish practise a thing doubtfull ? was it not manifest to many eyes , diuersitie of beholders , and the iudicious view of a learned and discerning sight . the like franciscus picus miraudula reporteth , videlicet , that a famous magician of italy in his time , did keepe the skull of a dead man , out of which the diuell did deliuer answeres vnto men enquiring , when the wizard had first vttered certaine words , and had turned the skull toward the sunne . these things being palpably seene , could not bee meere imagination . those things which are meerely in imagination ( with those men whom diseases depriue not of their sense or reason ) are by right reason and true sense , after a short time of their preualence , easily detected to be imaginary ; but those things which are truely , really , and certainely seene , remaine the same for euer after in their due reception of sense ; with vndoubted and vnchanged allowance of reason . hence it is , that a man in a sleepe or dreame , though for a short space , hee doeth oft times verily , really , and very feelingly ( as it were ) thinke himselfe in many actions and employments ; yet when hee awaked from sleepe , his sense and reason doe tell him hee was but in a dreame . many sicke persons likewise vsually , though waking , dreame of things falsely imagined , but the disease being gone , and their sense and reason there-from recouered , they then know and laugh at the fallacies of their imaginations . by these short instances it is apparent , that it is not a thing impossible , but vsuall and familiar vnto all kinde of men that want not their common wits , to distinguish betweene those things which are onely in imagination , and those which are reall and indeede . from hence we may then truely conclude , that against the acts of sorcerie and witch-craft manifest to sense , the due testimonies of vnderstanding , discreete , and iust men , ought to bee no lesse equiualent then against another open acts , or crime whatsoeuer , whereof the witch of endor may serue to shut vp and conclude all doubt for euer herein , for an vnanswerable instance and proofe . shee acknowledgeth her guilt and crime might bee made manifest vnto saul in these wordes , . sam. . . wherefore seekest thou to take mee in a snare , to cause mee to die ? saul likewise himselfe doeth grant vnto her , the sufficiency of his testimony to cause her to die , verse . in these wordes , as the lord liueth , no harme shall come vnto thee , for this thing : meaning , by his testimony of her fact , no harme should come vnto her . but here may bee obiected , that it was not his testimony of her fact of raising the vision of saul , which the witch did feare , but his testimony of her confession of her selfe to be a witch , by promising to vndertake it . the contrary is manifest by the text , verse . see , thy handmaide hath obeyed thy voyce , and i haue put my soule in thy hand , and haue obeyed the word which thou saidst vnto me . and thus is the doubt concerning the sufficiencie of testimonies , and witnesse in case of witch-craft satisfied . it now remaineth as was promised and intended , that we next view that light vnto the discouery of witch-craft , which artificiall coniecture , probable reason and likely presumption doe afford , since what sense and reason haue made manifest is already declared . chap. xii . that witches and witch-craft may be discouered by probable reason and presumption . as from things euident to sense , and manifest to reason , there issueth a certainety of vndoubted knowledge : so in things that carry onely probabilitie , diligence doth beget and produce verity and * truth of opinion . hence it commeth to passe , that he who truely knoweth , and knowingly can distinguish and discerne the validitie , nature , difference , and right vse of probabilities , doth most seldome in his opinions mistake or erre . hence also it commeth to passe , that according to seuerall measures , and degrees of diligence , study , practice , and exercise of iudging in probabilities , men doe diuersly differ , some excelling other in the merited stiles and attributes of subtiltie , policy , sagacity , exquisitenes . it is true , that in probabilitie , is no perpetuall * certainty : notwithstanding he that warily and wisely weigheth it , cannot in the vncertainty thereof but finde more certainty , then in blinde and vnlikely casualtie ; then in rash attempts and prosecutions , voide of counsell , or likely reason . for although sometimes those things which seeme most likely and probable , doe happen to prooue false , yet doth nature and reason teach and inioyne vs rather to giue credit thereto ; and experience doth manifest that the cause of deception therein , for the most part , doth consist in the weakenesse of mans iudging thereof aright . for in iudging of probabilities , are great oddes , some things onely seeme probable to such as are * wise , learned , expert , subtill : some vnto the most exquisite iudges alone : some to euery vulgar ; some to the choise and best sort of vulgars , and not vnto all ; and in these differences , doth necessarily breede much error and mistaking . notwithstanding , the vertue and force of probabilitie it selfe , simply doth not deceiue , or vsually faile , but as it is diuersly and differently conceiued by men , that oft prooueth false , which seemed likely . vatem hunc perhibemus optimum , saith cicero , qui bene conijciet , that is , we auouch and affirme that man to be the best prophet , or prognosticator of issues to come or happen , who hath the power and skill of right and true coniecture , which euer consisteth in the exquisite perpension of probable inducements . what is among men more admired , or more worthy to be admired , then this art , this skill , this power ? who doth not know what vse , also what benefit doth arise thereby , both vnto the true warrant and allowance of action , and also vnto the maintenance , and iustification of right opinion , in counsels and deliberation ? as in all other faculties and sciences , the excellencie and necessitie thereof doth brightly shine : so most apertly vnto common obseruation , it doth prooue and manifest it selfe in the two seuerall professions of the logician and the oratour . the logician in his discrepations and questions , concerning doubts and ambiguities , by the diligence of subtill dispute , from the light of probabilitie , rectifieth the vnstable fluctuation of vnconstant opinion , and produceth through mature disquisition , and raciocination , what is most safe , most consonant with truth , to hold , affirme , or be perswaded . the oratour in his coniecturall state or questions , in his pleas of doubtfull and controuersed facts , or rights , wherein oft-times probabilitie and likelihood , seeme to stand equall and vnpartiall vnto both parts : notwithstanding by mature , acute , and seasonable pressing , and vrging that which is most like , most reasonable , and consonant with right , with law and equitie , in the end doth bring into light , and discouer , what is most equall , vpright , and worthy to be credited , or respected . what euictions of truth and right , what conuictions of guilt and errour doe dayly issue from hence , common experience , doth prooue and demonstrate . thus much briefely prefixed in generall , concerning the necessitie , light and truth of probabilities ; it now remaineth to consider the vse and power thereof likewise , in our particular proposed subiect of witch-craft , which common sense doth not onely iustifie ( as in all other subiects ) but the word of vndoubted truth . almightie god , in case of idolatrie , doth not onely publish and proclaime his detestation of that great sinne it selfe , but therewith doth include whatsoeuer hath any probabilitie of respect , or reference thereto ; whether in affection and inclination , or in ceremonie or superstitious shew . this is euident , deut. . verse . where he first forbiddeth his people so much as to imitate , or doe after the manners of the gentiles ; and afterward particulariseth their making their sonnes and daughters to passe thorow the fire . likewise leuit. . , . where he forbiddeth as much as the cutting of his peoples heads , or the corners of their heads round , or marring the tufts of their beards , or marking or cutting of their flesh , as was the manner of infidels and gentiles , in their mourning and lamenting of the dead . likewise deut. . . where he forbiddeth so much as the planting of any groues of trees neere his altar , because it was the custome , inuention , manner , and resemblance of idolaters . as in case of idolatrie , so in case of witch-craft , which is likewise a kinde of idolatry , because the worship of diuels , almightie god in those places of holy writ , where he publisheth and proclaimeth his high displeasure against witches and sorcerers , with that abominable sinne it selfe , doth also condemne as abominable ; first , in generall all kinde of shew , of affection , liking , inclination , or respect thereof ; secondly , any customes , fashions , rites , ceremonies , superstitions , or gestures from thence deriued , or belonging thereto . the first is manifest , leuit. . verse . there the prophet , from their god iehouah , doth charge his people , that they doe not so much as turne toward , or decline toward sorcerers or south-sayers , vouchsafe to aske any question , or to respect them : and leuit. . verse . he giueth iudgement and sentence of death , against that soule that doth but turne or looke toward them . the second is likewise manifest , isaiah . verse . where almightie god noteth the superstitious peepings , whisperings , and mutterings of sorcerers , and according to those gestures , doth with reproch terme them whisperers , mutterers and peepers : and deut. . verse , . he rehearseth their mumblings , and charmings , and their superstitious marking the flying of fowles ; and leuit. . verse . he noteth their vaine and ceremonious obseruing of times . if then almightie god be so strict , that he will not endure or tolerate so much as a friendly looking toward sorcerers : the least respect giuen vnto them , or so much as a demand of a question at their hands , any inclination toward them , any their ceremonies , rites or superstitions , yea , so small a matter as their very outward gestures ; how can religious zeale , or the duty of man toward god his creator , esteeme any of these , or the like , or the least of them , lesse then sufficient matter of probable doubt , presumption , religious iealousie , and suspicion against such men , as doe , or dare presume to imitate , to practise or vse them ? as the holy scripture hath pointed out some few gestures , manners , and rites of sorcerers , for an example and light vnto all other of the same kinde : so hath the daily obseruations of succeeding times added infinite more , which haue , doe , and still may encrease , multiply , and be added , and newly inuented , and put on new different shapes and fashions , according to the fancie of the contractors therein , which are the diuell , and man possessed by him , in whose powers and will , according to the nature , qualitie and conditions of their contract , dependeth and consisteth the variation , or innouation of ceremonious rites . for this cause , among authors and records both of elder and later times , wee reade of such diuersities and numbers of superstitious litations , dedications , performances , and a diabolicall solemnities . as therefore we haue manifested such superstitious rites , ceremonies and gestures of sorcerers , as the holy scripture hath noted and deciphered ; so let vs propound some other by after-times , and other authors obserued . some haue vsed in their intention or execution of their diabolicall workes , or in the way of prelusion one kinde of * ceremonious homage , and some another . some doe neuer attempt nor enterprise a diabolicall execution , but with mumblings , whisperings , and secret sounds , and words heard grumbling in their mouthes : as theophrastus in his . booke of herbes and plants doth witnesse , concerning certaine magicians in gathering helleborus , and mandragora : and as is likewise vndoubtedly discouered , by the great attributes that are by many famous writers ascribed vnto the caball of the iewes , and vnto letters , characters , words , sillables and sentences superstitiously pronounced . galen writeth , that a certaine sorcerer by vttering and muttering but one word , immediately killed , or caused to dye a serpent or scorpion . beniuenius in his booke de abd. morb . caus . affirmeth , that some kinde of people haue beene obserued to doe hurt and to surprise others , by vsing only certaine sacred and holy words . it is apparent likewise , that others haue accomplished their diuelish ends , by apparitions , shapes , or figures , raised or coniured into glasses ; as fernelius , an eye-witnesse , in his booke de abdit . rer . caus . doth publish . some receiue power and vertue from the diuell vnto their diabolicall preparations , by certaine inchanted hearbes , or medicines which they mixe and gather , sometimes with brasse hookes , sometimes by moone-shine in the night , sometimes with their feete bare and naked , and their bodies clothed with white shirts , as plinie reporteth . some are reported , to obtaine of the diuell their desired ends or workes , by deliuering vnto the diuell bonds or couenants , written with their owne hands . this serres the french chronicler doth report , confessed by certaine witches , in the raigne of henry the fourth . and mr. fox , in the life of martin luther , doth make mention of a yong man , who deliuered a bond vnto the diuell , vpon certaine conditions , which bond was written with the yong mans owne blood , and vpon his repentance , and the earnest zealous prayer of the people vnto god in his behalfe , was redeliuered , and cast into the church in the view and sight of the whole assembly there and then being . some deriue an effectuall vertue vnto their decreed diuellish workes , by hanging characters or papers about the necke , as plinie reporteth . some practise to bring their diuelish ends vnto issue , by coniured images and pictures of waxe , golde , earth , or other matter , as thomas aquinas in his booke de occultis naturae witnesseth . holingshed , page . doth chronicle the execution of certaine traitours , for conspiring the king of englands death by sorcerous and magicall pictures of waxe . the same author , page . doth report , that in the twentith yeere of queene elizabeth , a figure-flinger ( as hee termeth him ) being suspected as a coniurer or witch , sudainely dying , there was found about him ( besides bookes of coniuration , and other sorcerous papers or characters ) the picture of a man wrought out of tynne . some late writers haue obserued , that diuers witches by such pictures , haue caused the persons thereby represented secretly to languish and consume , as was lately prooued against some late famous witches of yorke-shire and lancaster , by the testimonies beyond exception of witnesses , not onely present , but presidents in their tryall and arraignment . some execute their hellish intentions by infernall compositions , drawne out of the bowels of dead and murthered infants ; as ioannes baptist porta in his booke de magia naturali , doth from his owne knowledge affirme , and thereto the malleus maleficarum with others doe assent . some practise also sorcery by tying knots , as sant ierome testifieth in vita hilarij , concerning a priest of aesculapius at memphis . some practise witch-craft by touching with the hand or finger onely , as biniuenius saith . some in their sorcerous acts or coniurations , vse partchment made of the skinne of infants , or children borne before their time : as serres reporteth from the confession of witches , in the time and raigne of henry the fourth detected . some for the promoting of their diuelish deuices , vse the ministery of liuing creatures , or of diuels and spirits in their * likenesse as histories report , and theocritus in his pharmacentria , seemeth to credit , inducing there a sorceresse , who by the power of her bird , did drawe and force her louer to come vnto her . this seemeth not impossible vnto a witch , by the multitude of liuing shapes , which the diuell in former ages hath vsually assumed , termed faunes , satyres , nymphes , and the like , familiarly conuersing with men . some bring their cursed sorcery vnto their wished end , by sacrificing vnto the diuell some liuing creatures , as serres likewise witneseth , from the confession of witches in henry the fourth of france deprehended ; among whom , one confessed to haue offered vnto his diuell or spirit a beetle . this seemeth not improbable , by the diabolicall litations and bloudy sacrifices , not onely of other creatures , but euen of men , wherewith in ancient time the heathen pleased their gods , which were no other then diuels . and rather then the diuell will altogether want worship , he is sometimes contented to accept the parings of nailes ; as serres from the confession of certaine french witches doth report . some authors write , that some sorts of sorcerers are obserued to fasten vpon men their magicall mischieuous effects , and workes , by conueying or deliuering vnto the persons , whom they meane to assault , meats , or drinkes , or other such like ; as is euident by the generall knowne power of the magicke cups of the inchaunted filtra or loue draughts : and as seemeth iustified by s. augustine , in his . booke de ciuitake dei , making mention of a woman who be witched others , by deliuering only a piece of cheese . some of our late countrie-men haue obserued , some witches to mischiefe or surprise such as they intend maliciously to destroy , by obtaining some part or parcell of their garments , or any excrements belonging vnto them , as their hayre , or the like . it is not to be doubted that the diuell , that old proteus , is able to change and metamorphise his rites , ceremonies , and superstitions , into what new shapes or formes are best sutable to his pleasure and his fellow-contractors most commodious vses and purposes . concerning all the former mentioned , although it be exceeding difficult ; nay , an impossible thing for any man to auouch euery of them true in his owne knowledge or experience ; yet for that some kindes of them wee may assuredly know and beleeue from god himselfe , who hath in his sacred word nominated both * apparitions of the diuel , as also , incantations , charmes , * spels and familiarity with spirits ; as also for that reason doth demonstrate , that there may be many more kinds , besides those named of the same likenesse , nature abused , and diuelish vse ; and for that vnto othersome , the credit , worth and merit of those writers by whom they haue been obserued and published , doth giue weight and estimation , it may be approoued as an infallible conclusion , that wheresoeuer any of them or the like , being diligently enquired after , are either really found , or in apparence or shew resembling , that there ( with the concurrence of circumstances , and approoued precedence of a manifest worke of sorcery consenting ) that there , i say , it ought to be sufficient & vncontroled matter , or occasion of iust suspicion and presumption against the particular , in whom they are by iust witnesses free from exception , detected and palpably knowne , practised and exercised . as we haue now briefly recited and called to minde some sorts of such ceremonies , rites , superstitions , manners , instruments and gestures as are annexed vnto that kinde of sorcery or witch-craft which consisteth in action : so let vs also recite some other sorts of ceremonies , rites , and superstitions , which belong vnto that kinde of sorcery which is conuersant in diuinations , reuelations of things hidden , predictions , and prophecies . diuinations according to nature or art , as cicero distinguisheth in his first booke de diuinatione , we doe not intend or purpose , but that diuination which the same author in the same place doth refer into a power aboue man , which he there termeth the power of the gods , betweene whom and diuination , the stoickes make this reciprocation , si sit diuinatio , dij sunt , si dij sint est diuinatio ; that is , if there be right diuination or prediction of things to come not contained in art or nature , certainly that diuination is of the gods , as reciprocally where there are gods , there is diuination . here wee see plainely , not onely the antiquity , but the direct originall of diuinations , and that they do manifestly deriue themselues from idol-gods , from infidels , from idolaters . this is further euident likewise , by the generall current and report of all histories , euen from the first beginning and foundation of rome by romulus , as through all ancient writings and writers , the frequent mention of augury , aruspicy , extispicy , and the like , doth plentifully witnesse . the holy scripture also and word of god doth testifie the same , deut. . verse , , . where diuination by the flying of fowles , by the obseruation of times , and the like , are reckoned among the abominations of the nations , or gentiles . the originall then of diuinations issuing from diuels ( because from false gods , the gods of the heathen and idolaters ) let vs for the better noting of the abomination it selfe , obserue and point out some of their ceremonies , manners , and superstitions also . some in olde time vsed to diuine , as by the flying of fowles , so by viewing of lightning , by monsters , by lots , by inspection of the starres , by dreames , per monstra , & portenta , fulgura , sortes , insomnia , per astra , as cicero testifieth at large in his bookes de diuinatione . some did vse to draw their diuinations out of tubs , or vessels of water , whereinto were cast certaine thin plates of siluer and gold , and other precious iewels , by which the diuels ( which infidels ignorantly called their gods ) were allured to answere vnto demands , doubts , and questions , as is by psellus described , and was vsuall among the assyrian coniectors . some deriued their diuinations from looking-glasses , wherein the diuell satisfied vnto demands and questions , by figures and shapes there appearing . this kinde of diuination was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereunto came very neere and was like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . some fetch their diuinations by lots , taken from points , letters , characters , figures , words , syllables , sentences , which kinde of diuination is distinguished by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if we should number vp euery particular kinde of shape , wherein diuination doeth shrowde it selfe , it would prooue a long and tedious voyage , not onely through fire , water , ayre , earth , and other farre distant and diuided parts of the wide and spacious world , but through siues , riddles , the guts and bowels of the dead , and many other secret haunts & holes , wherein as the inuincible labyrinths of intricate illusions , the diuell doeth shadow and hide his subtill insidiation of silly deceiued man. he that desireth more curiously to reade other particulars herein , i referre him vnto s. augustine , de natura daemonum , and to camerarius , de diuinationum generibus . it is sufficient that the trueth and possibilitie of these kindes of diuinations and the like , with their ceremonies , rites , customes , and superstitions ; as also their detested originall , end , vse , and abomination , is esteemed diuellish by the word of god , and his most sacred voyce , wherein vnder those kindes of diuination , by the flying of fowles , obseruation of times , deut. . verse , . and vaine gazing and beholding the starres , isaiah . . he displayeth and iudgeth the nature and qualitie of all other the like , couered by what stiles or names soeuer . the enumeration of any more sorts , might increase in number , and aduance curiositie , but can adde nothing in substance or materiall vse . the reason that the diuell requireth these rites and ceremonies , s. augustine doeth declare lib. . cap. . de cinit . dei , alliciuntur daemones ( saith he ) per varia genera lapidum , herbarum , lignorum , animalium , carminum , rituum , non vt animalia cibis sed vt spiritus signis , in quantum scilicet haec iis adhibentur in signum diuini honoris cuius ipsi sunt cupidi . that is , diuels are drawne or coniured , by diuers kindes of stones , hearbes , woodes , creatures , words , times , rites , or ceremonies , not as liuing creatures desire food , but as spirits reioyce or delight in signes , because those signes argue respect , worship , and honour , whereof they are very ambitious and desirous , as affecting diuine worshippe in malice of god himselfe and his diuine worship . to the same purpose saith binsfeldius comment . vel explicat . in praelud . . delectantur daemones signis cum imitari deum studeant in sacramentis suis . that is , diuels delight in signes , rites , and ceremonies , as desiring to imitate , or to be like god in his sacraments . wee haue summarily ( wherein for our information is sufficient competence ) produced some few sorts of ceremonies , rites , and superstitious gestures in both kindes , that is , both such as belong to that kinde of sorcery , which consisteth in act , and working , as also that which is exercised in diuination , prediction , and reuelation . the generall rule and reason is the same , and extendeth it selfe equally against both . let vs then in the conclusion thus conioyne them both together . what man is he among men so blind , who beholding in any man the former ceremonies , rites , prelusions , or gestures , being suspicious notes , markes , cognizances , and badges of sorcerers and witches , in either kinde , and doeth not thinke that he may with good reason doubt the ordinary correspondence of fruits , & workes answerable thereto ? vnto the former presumption , if circumstances of time , place , instruments and meanes , fitting such diuellish actes , opportunitie , and the like doe adde their force , doeth not iust occasion of doubt increase ? for illustration and example , let vs suppose a person of a curious and * inquisitiue disposition in things hidden or inhibited , a man voide of the feare and knowledge of god , a searcher after sorcerers , and their diuellish artes , educate among them by kindred , affinitie , or neighbour-hood , with them hauing generall opportunitie vnto inchoation into that diabolicall mysterie , a man likely and prone to become a receptacle of diuels , expressed by his long obserued , or knowne flying from , or hating all occasions or places , where the name , mention , worshippe , or adoration of almighty god is in any kinde vsed ; a man out of whose cursed lips hath at any time beene heard , the * renouncing of god , or voluntary profession of loue and friendship vnto the diuel ( all which with horror sometimes my owne eares did heare , in a * woman at an open assise , being there indited vpon suspicion of witch-craft . ) let vs yet further consider in the same man , an extraordinary alienation of himselfe , from all societie and company with men ( for that familiar conuersation with diuels , begetteth an hatred and detestation , both of the remembrance of god or sight of men ) likewise a frequentation or solemne haunting of desarte * places , forsaken & vnaccustomed of men , the habitations of zijm and iijm , graues and sepulchres . this seemeth , math. . luke . marke . in the possessed true . the possessed and the witch , are both the habitacles of diuels ; with this onely difference , that the witch doth willingly entertaine him . his custome of haunting tombes and sepulchres , in the one doth make it probable , and credible in the other . likewise a solitary solacing himselfe , or accustoming abroad oft , and vsually alone , and vnaccompanied at times and houres vnusuall and vncouth to men , as the most darke seasons of the night , fitting the darke workes , and the workemen of the prince of darkenes . let vs yet more particularly obserue this man branded with the former note , seeming or professing to practise workes aboue the power and possibilitie of man , to threaten or promise to performe , beyond the custome of men , whether in generall , or toward any particular . in a diuellish intended action bent against any particular , likewise wee may diligently examine any manifest speciall prouocation , first giuen : secondly , an apparent apprehension thereof expressed by words , gestures , or deedes : thirdly intention , or expectation , succeeding the prouocation , starting out oft-times , or intimated by any rash , vnaduised , or sudaine proiect of headie and vnbridled passion : fourthly , the opportunitie sutable vnto such an intended desseigne , as time and place competent for accesse , speech , sight , or receiuing from , or giuing vnto the particular , against whom such diuellish thoughts are set , any thing , wherein any inchanted power or vertue is vsually hid and conueighed . after a sorcerous deede is thus certainely obserued to proceede , we may then further with vigilant circumspection view , whether ought may be detected , iustly arguing his reioycing pride , or boasting therein , that standeth iustly suspected , or ought that may prooue or expresse his doubt , or feare of discouery , his guilty lookes , cunning euasions , shifting , lying , or contradictory answeres , and apologies vnto particulars vrged . these circumstances and the like , though each alone and single may seeme of no moment or weight , yet concurring together , or aptly conferred , they oft produce a worth from whence doth issue full & complete satisfaction . verisimilia singula suo pondere mouent , coaceruata a multùm proficiunt ( saith cicero ) that is , euery single circumstance hath his weight and vse , but consenting and concurring together , they doe much aduantage . since then what vertue or power soeuer , circumstances and presumptions , doe vsually and generally vnfold in all other subiects or matters whatsoeuer , the same equally and as largely , reason doeth here display and offer in this of witch-craft : why should not the like practise thereof herein also bee vrged and found , as likely and succesfull ? i doe not commend or allow the vsuall rash , foolish and fantasticall abuse of circumstances , nor their wresting and forging , nor the coniuration or raising vp of their likenesse , and shadowes , without any substance or trueth ( as is too common and vulgar ) out of meere fancy or defect of true iudgement , without the due manifestation of a certaine crime first in this kinde assured . but where all the former circumstances doe truely and really occurre , or most of them , or the most materiall amongst them with an apparant vncontrouled precedent euidence of an vndoubted act of sorcery , and are not indirectly wrested or guilefully extorted , but directly proued , & fairely produced and vrged ; what man inioying his common sense or reason , can be ignorant , what a large scope and faire fielde they doe yeeld to sent , to trace and chace the most hidden and secret guilt of witches whatsoeuer , out of their vtmost shifting most close couerts and subtill concealements ? i doe not affirme circumstances and presumptions , simply in themselues sufficient to prooue or condemne a witch ; but what reasonable man will or can doubt or deny , where first a manifest worke of sorcery is with true iudgement discerned , and knowne certainely perpetrate : that the former circumstances and presumptions pointing vnto a particular , doe giue sufficient warrant , reason , and matter of calling that particular into question , & of inioyning and vrging him vnto his purgation and iustification from those euill apparances , whereby through the differencies , iarres , contrarieties , and contradictions of the false faces and vizards of seeming truth ( because identity and vnity is properly and solely found with truth it selfe inuiolable and the sa●e ) guiltinesse is oft vnable to finde a couert to hid it selfe , but rubbed or galled vnto the quicke , doth breake out and issue forth in his owne perfect and vndeceiuing liknesse . it may be obiected , that it doth commonly fall out , and is so oft scene , that the hearts of witches are by the diuell so possessed , so hardned and sealed vp against all touch , either of any conscience , or the least sparke of the affections of men left in them , that there is no possibility , or hope of any preualence , by the pressing of any presumptions or circumstances , which they for the most part will answere with wilfull and peruerse silence . this is and may be sometimes true , yet is no sufficient reason , why due proofe and tryall should not alwayes diligently be made herein , since first experience it selfe doth witnesse a manifest benefite thereby : secondly , the like reasonable course and practice is knowne both vsuall , fruitfull and effectuall in all other disquisitions , and inquisitions whatsoeuer : and thirdly , the diuell himselfe , the witches and sorcerers great and graund master , though of farre fewer words then witches , ( as seldome speaking at all ) and abounding with farre more subtiltie and cunning ; yet is he not able by all his art of cunning , alwayes to hide his owne workes , but by presumptions and circumstances , wise and vnderstanding hearts doe oft discerne and discouer them , as is by dayly experience seene and testified , and is confirmed by the proofe which all holy and godly men haue euer had thereof . and to this purpose , and for this cause the holy scripture doth require gods chosen children , to sift and try the spirits , whether they be of god or no ; that is , whether they be of his holy spirit , or of the euill spirit which is the diuell . although therefore god for his owne secret decree , or purpose , doe permit the diuell sometimes to hide and shadow the guilt of his associates , witches and sorcerers , from the sight or deprehension of man , and thereby , sometimes , frustrate mans iust endeuour and duty of their discouery ; yet doth he not totally or altogether herein subiect , or captiuate , or abridge mans power or possibility of preualence , euen against all the power and force of diuels , as oft-times our dullest senses cannot choose but witnesse . could the diuell , or their owne craft whatsoeuer , deliuer the sorcerers from destruction out of the hands of saul , who iustly destroyed them all out of the land of israel , . sam. . verse . or out of the hands of iosias , who according to lawe , tooke away or abolished all that had familiar spirits , and southsayers . . kings chap. . verse ? the extirpation of these southsayers , by those princes , was commended of god , and by his lawe commanded , leuit. . . the same lawe of god commaundeth , that no man be iudged or put to death , but by the mouth of two witnesses , from whence it is necessarily collected , that the workes of sorcery are not alwayes hidden , but oft-times so open , that they may be manifestly noted ; otherwise , how could they be testified , which vnto their condemnation the lawe doth euer presuppose and necessarily commaund ? neither is this lawe of god any thing discrepant from the common equity of all lawes , or from reason it selfe : first , for that many workes of sorcery doe immediately in their first view , manifest themselues to the sense , as is euident , by the miraculous workes of the enchaunters of egypt , practised in the sight of pharaoh king of egypt . secondly , for that many workes are apparent manifestly to reason , in which , though the sense cannot immediately discerne , or take notice of their quality and authour ; yet by necessary inference and euidence of reason , they are certainly and demonstratiuely prooued to issue from the power and force of spirits and diuels , as hath beene formerly declared , concerning both workes and also diuinations , prophecies , and reuelations hidden from all curiosity and possibility of man. thirdly , for that circumstances and presumptions doe with good and likely reason call into question , and iustly charge with suspicion ( as hath beene instanced ) concerning the performers and practisers of ceremonious rites , superstitious gestures , actions and manners vsuall vnto witches and sorcerers . since then , as is before prooued , almighty god doth inioyne a necessity of testimonies , vnto all condemnations and iudgements of death whatsoeuer , and testimony doth alwaies necessarily include a manifestation of whatsoeuer is testified , either to sense , or reason , or both ; it followeth as a necessary conclusion vnto all that hath bin said : that from things either manifest to sense , or euident to reason , issueth wholly and solely , not onely the reasonable and likely way of detection of witches , but the very true way by god himselfe , in all true reason intended and commanded . and from this way it is , both by multitudes of examples , by experience and reason manifest , that neither witches , nor the diuell himselfe is altogether able to hide or defend their guilt . diligence therefore herein duely and carefully exercising it selfe certainely shall not , not can prooue the lawe of god vaine , nor the owne endeuour frustrate or voide , although haply difficulties and impediments may somtimes interrupt , as in all other cases and affaires is vsuall . thus hath beene made manifest how witch-craft is discouerable by sense , and euident by reason ; likewise , that it is no more inscrutable or hidden from detection in the inquisition thereof , by signes of presumption , probable and likely coniecture or suspicion , then all other intricate or hidden subiects , or obiects of the vnderstanding whatsoeuer . for , although presumptions are alone no sufficient proofe , yet doe they yeeld matter and occasion of diligent and iudicious inquisition , which is the reasonable way and due method of vpright proceeding , and the common , hopefull and warranted path vnto all detections , in all other cases of doubt and difficulty whatsoeuer ; wherein i see no cause or reason , why iudicious , wary and wise practise and proofe , weighing and pressing circumstances into the bone and marrow , should not equally , in case of witch-craft , as in all other cases of iudgement and inquisitions ( though not euer because that exceedes the nature of presumption ) equally , i say , and as oft should not confound the guilty , and chase and winde out as faire an issue . certainely , if men would more industriously exercise their sharper wits , exquisite sense , and awaked iudgements , according vnto the former reasonable , religious , and iudicious wayes , exempt from the burthen and incumbrance of blinde superstitions , traditionary and imaginary inuentions and customes , no doubt , but experience would yeeld and bring forth in short time , a much more rich increase of satisfaction , and more happy detection in iudiciall proceedings . it is true , that in the case of witch-craft many things are very difficult , hidden and infolded in mists and clouds , ouershadowing our reason and best vnderstanding . notwithstanding , why should men be more impatient or deiected , that in matters of witch-craft , many things are oft hidden from our knowledge , and discouery , when the same darkenesse , obscurity , difficulty and doubtfulnesse , is a thing ordinary in many other subiects beside , as necessary vnto vs , and concerning which , it may be no lesse truely said , that in this life of mortality , much more is that which is vnknowne , then that which is knowne and reuealed vnto vs. hence is that ancient saying of the philosopher : hoc tantum scio , quòd nihil scio , that is , so few are those things , which are demonstratiuely , truely , and certainely knowne , that they are nothing in comparison of the infinite number and multitude of such things , as are either onely probable , or obscure or inscrutable . for to deny that god hath giuen vnto man a great measure of knowledge in many things , were not onely grosse darknesse and blindnesse , but great ingratitude , yea impiety . neuerthelesse , it were also as great fatuity not to see or acknowledge , that god hath mixed this knowledge with much intricate difficulty and ambiguity , which notwithstanding he doth in his wisedome more or lesse reueale distribute and dispense , in seuerall measures , vnto seuerall men , according to their seuerall cares , studies , indefatigable paines , and more industrious indeauour , in seeking and inquiring it : in defect whereof more commonly then either in gods decreed restraint , or natures abnuence , mens desires and labours are so often annihilate . chap. xiii . the confutation of diuers erroneous wayes , vnto the discouery of witches , vnlgarly receiued and approoued . as true religion doth truely teach the true worship of god in that true manner which he requireth , and commandeth : so superstition in an vnapt measure or manner , doth offer vp and sacrifice her vaine & foolish zeale or feare . vnto her therefore & her sacrifice , thus doth almighty god reply ; who required this at your hands ? i hate and abhorre your sabboths and your new moones , isa . . . the heathen oratour could say , religio continetur cultu pio deorum . true religion consisteth in the holy and true worship of god. vnto the aduancing of the worship of the true god , the extirpation of witches and witch-craft ( because it is the most abominable kinde of idolatry ) is a speciall seruice , and acceptable duty vnto god , expressely commanded by himselfe , deut. . , . . in the performance therefore of this worship , as it is solely and truely religious , to seeke their extermination by those meanes , and in that manner , which almightie god doth approue and allow : so with misgouerned zeale or feare , in the ignorance , or neglect of the right manner or way , inconsiderately to follow vnwarranted pathes thereto , is plaine superstition . iulius scaliger , in his third booke of poetrie , thus describeth very liuely the nature of superstition . superstitio satisfacit ad notandum eum habitum , quo metuimus , aut deum sine ratione , aut ei opera attribuimus quae opera ne cogitauit quidem vnquam ille , that is , this word superstition doth serue to set forth such an habit or disposition of minde , wherein wee worship or so feare god , as is voide of cause or reason , or vnto our owne hurt or damage , we attribute vnto god , as of god , those workes or things , which almighty god himselfe neuer thought or intended . the word which the greekes vse for superstition , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inconsulta & absurda diuinae potentiae formido , that is , an absurd , and ill-aduised feare or worship of god , which certainely is there , where he neither requireth it , nor is true cause or reason either of such worship , or in such sort or manner . in this speciall part therefore of the worship and feare of god , namely , in the discouery of witch-craft and sorcery , as wee haue before laboured to finde out those waies which are lawfull , iustifiable , and allowed : so let vs now briefely display the folly and vanity of erroneous and blind pathes , pointing deceitfully thereto ; that we seeke not superstitiously to serue god , in our inioyned and commanded duties of the discoueries of witches , with our owne vanities or follies , rash inuentions , or deuices ; but in reasonable , iust , discreete and religious proceeding , which is onely and solely acceptable with god. in former ages and times , haue been published by diuers writers , many ridiculous traditions , herein so vai●e , and so farre vnworthy any serious confutation , that they scarce deserue so much as bare mention . of this sort are the imagined profligations of the fits of the bewitched , by beholding the face of a priest , by being touched by hallowed ointments , or liniments , by the vertue of exorcisation , of incense , of odours , of certaine mumbled sacred or misticall words . i will therefore omit these , as by time it selfe worne exolete , found worthlesse , and almost of later writers left namelesse , and will onely oppose and examine such later experiments , as doe in our time and country most preuaile in esteeme . chap. xiiii . the casting of witches into the water , scratching , beating , pinching , and drawing of blood of witches . it is vulgarly credited , that the casting of supposed witches bound into the water , and the water refusing or not suffering them to sinke within her bosome or bowels , is an infallible detection that such are witches . if this experiment be true , then must it necessarily so be , either as a thing ordinary , or as a thing extraordinary : because nothing can happen or fall out , that is not limited within this circuit or compasse . that which is ordinary , is naturall ; as likewise that which is natural , is ordinary . aristotle in the second of his ethickes saith of that which is naturall , quod aliter non assurscit , that is , ordinarily it is not otherwise , then euer the same . from whence it doth follow by good consequent , that whatsoeuer is ordinary , must be naturall , because it keepeth the same course and order , which is the property of nature . for this cause scaliger in his booke de subtilitate saith , natura est ordinaria dei potestas , that is , nature is the ordinary power of god , in the ordinary course and gouernment of all things . if then this experiment in the tryall of witches , be as a thing ordinary ( as it is vulgarly esteemed ) it must be found likewise naturall . if it cannot be found naturall , it cannot be ordinary . that it is not , nor cannot be naturall , is manifest . first , for that the ordinary nature of things senselesse and voide of reason , doth not distinguish one person from another , vertue from vice , a good man from an euill man. this our sauiour himselfe doth confirme , math. . verse . . god maketh his sunne to arise on the euill , and the good , and sendeth raine on the iust and vniust . nay , we may further obserue in the booke of god , and also reade in the booke of nature and common experience , that the common benefit of nature , is not onely vouchsafed vnto all wicked men indifferently , but euen vnto diuels themselues , who doe not onely participate in nature the common essence , faculties and powers , proper vnto the substance and nature of all other spirits ; but also doe exercise these powers and spirituall forces vsually vpon other inferiour natures , subiect vnto their supernaturall nature , reach and efficacy , as is often seene in their workes euen vpon the bodies and goods of the blessed saints and sonnes of god. hereby then is euident , that nature cannot take notice , or distinguish a wicked man , no not a diuell , and therefore much lesse a witch . but here may be obiected , that diuers herbs and other simples , produce many strange and wondered effects , by an hidden secret , and occult qualitie and property in nature , though there appeare no manifest qualitie oft-times in them , by which in reason or probabilitie they should or can bee effectuall thereto . this physicions doe dayly witnesse and prooue true . why then may not there bee likewise yeelded the like hidden power , or antipatheticall vertue in the nature of the element of water , and thereby a witch bee detected ; as well without knowne cause or reason thereof in nature ; notwithstanding naturally the euils or diseases both of body and minde , are both detected , and cured by elementary substances or compositions , in which there is no manifest knowne proportion therewith ? it is truly answered , that although in this supposed experiment of the disposition of the element of water towards witches , casualty may haply sometimes seeme to iustifie it true ; yet is not this sufficient to euince it a thing naturall . those things which are naturall , necessarily and euer produce their effect , except some manifest or extraordinary interception or impediment hinder . thus fire doth necessarily , ordinarily , and alwaies burne and consume any combustible matter or fuell being added thereto , except either some manifest or extraordinary hindrance oppose it . the like may be saide of all other elements for their naturall effects in their proper obiects . naturall medicines likewise , if rightly accommodated with prudence , art and discretion vnto the right disease , doe neuer faile their vsuall productions or effects . this almighty god in his holy writ doth confirme , and long and aged experience of many hundreths of yeares hath successiuely witnessed , wherein the ancient records of all learned writers , haue euer testified innumerable medicinal herbs and drugges , certainely and truely to bee euer the same . present times doe likewise see & witnes it , and no man doth or can doubt it in the right proofe . concerning any such nature or custome in the element of water , in the refragation of witches , who was as yet euer able to write and fully resolue , or prooue it ordinary , necessary , certaine , euer or for the most part , not failing as is in course of nature most infallible and neuer doubted ? what former ages haue successiuely vouchsafed the mention of truth or certainty therein ? hath almighty god , at all , so much as approued any opinion or thought thereof ? is it not rather to be iustly doubted , that it may be esteemed among the abominations of the gentiles , which god in his people doth detest , deut. . verse ? doe all men in our time , or good and iust men auouch their owne proofe in the tryall thereof ? or contrariwise , doe not many wise , religious , learned and equall minds with reason reiect and contemne it ? doth law as yet establish it , or reason prooue it ? how can it then be proposed as equiualent with those reasonable meanes or wayes , of iust proceedings or tryalls , which god , his diuine lawe , his law of nature , iudgement , reason , experience , and the lawes of men haue euer witnessed , perpetually and onely assured certaine and infallible ? it wanteth the vniuersall testimony of former ages and writers ; in this our age it is held in iealousie with the most iudicious , sage , and wise : it hath no reasonable proofe , no iustifiable tryall hath dared to auouch it vpon publike record , no lawe hath as yet , thought it worthy of admittance ; and the lawe of god is not prooued to prooue or approue it . if it had beene a thing naturall , ordinary , of necessary , or of certaine operation or power , and therein so euidently remarkeable , it is impossible it should haue escaped authenticall approbation , or the same notable testimonies , which all other tryed truths haue euer obtained . from the former premises therefore we conclude , that it cannot be a thing naturall , necessary or ordinary . if it be not ordinary , then is it not alwaies the same ; if not alwayes the same , then is it sometimes failing ; if sometimes failing , then is it not infallible ; if not infallible , then in no true iudgement or iustice to be trusted or credited . it now remaineth to inquire , whether being prooued false or ordinary , it may not be prooued true as extraordinary ( for to esteeme or grant it both is an impossibility in nature , and an absurdity in reason . ) let vs grant , it may be iudged and deemed extraordinary ; the next doubt then remaining is , whether being extraordinary or miraculous , it be of god or of the diuell . the reason why some men suppose it should be of god , is , for that the water is an element which is vsed in baptisme , and therefore by the miraculous and extraordinary power of god , doth reiect and refuse those who haue renounced their vowe and promise thereby , made vnto god , of which sort are witches . if this reason be sound and good , why should not bread and wine , being elements in that sacrement of the eucharist , be likewise noted and obserued to trurne backe , or fly away from the thraotes , mouthes , and teeth of witches ? and why , ( if for the former reason , the water being an element in the sacrament of couenant , made with god , in the first initiation into the faith , doe for that cause refuse to receiue witches into her bosome , and thereby giue an infallible proofe of a witch ? ) why , i say , should not by the same reason bread and wine , being elements in the sacrament of confirmation and growth of faith , refuse and fly from those much more , whose faith and promise made vnto god in riper and more vnderstanding yeares , is by them renounced ? and why for that cause , should not bread and wine become as infallible markes and testimonies vnto the detection of witches ? if the reason be good in the first , it must necessarily be the same in the second ; and if it faile in the second , it cannot be good or sound in the first . neither doth it or can it stand with any good reason at all , that because so smal part of the element of water , is set apart vnto that religious seruice in the sacrament ; therefore , the whole element of water , or all other waters must thereby obtaine any generall common property aboue the kinde or nature . neither is it as yet agreed , or concluded generally among the most learned , and reuerend diuines , whether that small part of water which in particular is set apart , or vsed in the sacrament , doth thereby receiue any manifest alteration at all in substance , essence , nature or quality . if then that part of the element of water it selfe , which is hallowed vnto that holy vse , be not manifested , or apparently prooued to be thereby indowed with any vertue , much lesse can it communicate any vertue vnto other waters , which did not participate there with in the same religious seruice . except then there may be prooued by this religious vse of water , some more endowment of sense or religion therein , then is in other elements , why should it more fly from a witch then the fire , then the ayre , then the earth ? the fire doth warme them , the ayre flyeth not from them , but giueth them breathing ; the earth refuseth not to beare them , to feede them , to bury them . why then should the water alone runne away or flye from them ? it may be answered , that it is a miracle , whereof therefore there neither can nor ought reason in nature to be demaunded or giuen . if it be a miracle , it is either a true miracle , which onely and solely doth exceed the power of any * created nature , or is a seeming miracle by the power of the diuell , working effects in respect of mans reason , nature , and power supernaturall and impossible ; notwithstanding confined and limited within the generall rule , reason and power of vniuersall nature , which he * cannot exceed or transcend , being a finite creature , and no infinite creator . miracles , of the first kinde , are raising from the dead the son of the widow of sarepta , by elias . of the kings , . the diuiding the water of iordan with elias cloake , . of the kings . the curing of the sicke by s. pauls handkercher , act. . . the raising lazarus by our blessed sauiour , and the like . miracles of the second kinde , are all the workes of the enchanters of egypt , exod. . which were onely diuellish sleights , cunning * imitations , countersets , and diabolicall resemblances and shadowes of the true miracles , wrought by almighty god , in the hand of his seruant moses . if this miracle , or this miraculous detection of witches by water , be of this later kinde , it is of the diuell ; and is not to be esteemed or named , where the name of god is feared or called vpon . for although the cunning fraude of the diuell , aboue and beyond all capacitie of the weake sense and vnderstanding of man , doe so liuely oft-times cast before our eyes , the outward shape and similitude of the miracles of god , that man is not able easily to distinguish them , or at first sight to put a true difference : yet must men studiously , and circumspectly be aduised herein , lest rashly they confound , or equall the vile and abiect illusions of that damned creature the diuell ( though neuer so wonderfull in our eyes ) vnto the infinite power of the almighty creator , in his true and truely created miracles , which is an high dishonour vnto our god , and accursed impiety . for this cause , the holy scripture hath admonished and warned the weakenesse of humane vnderstanding , not to be transported by signes and wonders , nor to trust or giue credit to euery miracle : and our sauiour himselfe , math. . verse . doth furnish his disciples with carefull warning herein . and s. iohn , in his reuelation fore-telleth , that in the latter dayes and times , the diuell and the great whore of babylon , shall with great signes , wonders , and miracles , seduce and deceiue the last ages , and people of the world . since then miracles are of no validity , except certainely and truely knowne to be of god ; and since also it is not easie for euery spirit to discerne therein ; let vs duely examine and sift this our supposed and proposed miracle in the tryall and detection of witches . petrus gregorius tholosanus in his syntagma iuris , lib. . cap. . in a tractate concerning the relicks and monuments of saints , together with miracles , doth giue very honest , sound , and substantiall direction . first , that all credited miracles be found and allowed by religious lawes and authoritie . secondly , that the persons by whom they are first reuealed or knowne , or by whom they are auouched , be testes idonei , omniq exceptione maiores , that is , that they be worthy witnesses of vndoubted and vnstained credit and worth , free from all iust exception , of holy life , and vnstained conuersation . without these cautions ( saith he ) no miracles ought to be esteemed , or receiued as of truth . how farre our vulgar tryall of witches , by the supposed miraculous indication and detection of them by the water , is different from this care or respect , this equitie , religion , or humanitie , common practise doth openly declare , when without allowance of any law , or respect of common ciuilitie , euery priuate , rash , and turbulent person , vpon his owne surmise of a witch , dare barbarously vndertake by vnciuill force and lawlesse violence , to cast poore people bound into the water , and there deteine them , for their owne vaine and foolish lusts , without sense , or care of the shamefull wrong , or iniury , which may befall oft-times innocents thereby . though this kinde of tryall of a witch , might haply prooue in it selfe worthy to be allowed , yet is it not in euery priuate person iustifiable , or tolerable , or without warrant of authoritie in any sort excusable . the manner therefore of this vulgar tryall , must needs with iust and honest mindes , vncontrouersedly , and vndoubtedly , be rusticall , barbarous , and rude . now to returne againe into the truth of the miracle it selfe in this tryall . first , let vs enquire with petrus gregorius , what religious lawes or authoritie haue admitted it as true . secondly , what religious , reuerend , iudicious , graue , or holy spectators , or eye-witnesses doe auouch it . let vs yet farther proceede with the same author , in the fore-named syntagma , lib. . cap. . and by some other rules , farther examine this miracle , if it be well and duely auouched and credited , concerning the being thereof , whether that being be not a being of the diuell , & of his miracles . conatus omnis daemonum ( saith the author ) vnum habet generalem sccpum , operibus dei se obijcere , ei debitum honorem subfurari , pios hominum animos sibi lucri facere , & a vero deo retrahere . that is , the workes of the diuell haue one generall scope ; namely , to oppose themselues against the workes of god , to rob god of his honour , to drawe the hearts of men from god , and to gaine them vnto himselfe . let vs now consider the fore-named miracle by these rules . concerning the approbation thereof by any religious lawes or authority , i haue neuer read my selfe , nor haue heard by others , of any authentike suffrage from classicall author , and with good reason , i may conceiue and iudge a nullity therein . concerning any religious , learned , and iudicious spectators and auouchers of this miracle , whose faith and credit may be wholly free from al iust exception , it hath euer been a difficult and hard taske to furnish any true sufficiencie or competency in this kinde , though multitudes and swarmes of deceiued vulgars , continually and violently obtrude their phantasticall sominations . since then as yet there doth no manifest law stand vp to patronage this miracle , and the learned , religious , and holy man able to discerne and iudge , and free from exception , is not at all , or hardly to be produced or found to auouch or countenance it true ; it may be with good reason suspected , and that reason may iustly disswade all sodaine , rash , or hasty credit or trust thereof . now let vs examine , if it were vndoubtedly to be assumed as true , whether being true , it be not as truely of the diuell . and first let vs consider , whether it doe not oppose the workes of god , which was the first direction of gregorius . it is herein truely conuicted , because the nouelty and supposed miraculous force and might thereof , doth first vsually and easily intise vnsetled braines , rashly to forsake the wayes of iudgement and iudicious legall proceeding , which is the ordinance and worke of god : secondly , doth imbolden staggering and vnresolued minds presumptuously without warrant to expect , to aske or seeke a signe or miracle , which ordinarily or vnnecessarily required , our blessed sauiour apertly condemneth , math. . an adulterous and vnbeleeuing generation doth seeke a signe or miracle . and as herein it directly opposeth against the decree and worke of god , so likewise by giuing occasion and way , that supposed miracles may become vulgarly common and ordinary , whereby the true miracles and miraculous workes of god also may grow with vndiscerning men of lesse esteeme , vile and of no accompt . nam miracula dei assiduitate viluerunt ( saith s. augustine ) the miracles and miraculous workes of god , being oft seene , become of smal or no reputation . the second tryall of a false miracle , was the robbing of god of his due honour and praise , which in this proposed miracle is partly prooued ; by making the extraordinary work or vse of miracles ordinary , and thereby derogating from the power , worth and nature of gods true miracles ( as is before said ) : partly by vnthankfull vnder-valewing , omitting , or relinquishing the ordinary meanes of tryals and detections of doubtfull truths , which god hath made & giuen in his good grace ; and therefore their contempt and neglect is a manifest robbing of god of his due praise and glory therein . the third tryall of the diuels property in miracles , was the seducing of mens hearts from god vnto himselfe , which in our supposed miracle may be necessarily concluded . for if the miracle it selfe be vpon good grounds before alleaged , rightfully deemed to bee of the diuell ; it must necessarily follow , that what soeuer esteeme or reputation is giuen thereto , is a secret sacrifice of ignorance or superstition vnto the diuell , and an hidden and couert seduction from god. and thus hath beene prooued , or at least , with good reason alleaged . first that the tryall of witches by water , is not naturall or according to any reason in nature . secondly , if it be extraordinary and a miracle , that it is in greater likelihood and probability a miracle of the diuell to insnare , then any manifest miracle of god to glorifie his name , which is the true end of right miracles . concerning the other imagined trials of witches , as by beating , scratching , drawing bloud from supposed or suspected witches , whereby it is said that the fits or diseases of the bewitched do cease miraculously ; as also concerning the burning of bewitched cattell , whereby it is said , that the witch is miraculously compelled to present her selfe . these , and the like , i thinke it vaine and needlesse , particularly or singly to confute , because it doth directly appeare , by their examination , according to the former rules produced against the naturalizing of the detection of witches by casting them into the water , that first they are excluded out of the number of things naturall : secondly , that being reputed as miracles , they will also be rather iustly iudged miracles of the diuell , then of god , by the former reasons which haue stripped the supposed miraculous detection of witches by the water , of any hopefull opinion that they can be of god. nor doth our law now in force , differ here from reiecting such like miraculous trialls . see the triall by ordell abolished by parliament the third yeare of henry the third . coke . rep. case abbot de strata mercella fol. . chap. xv. the exploration of witches , by supernaturall reuelations in the bewitched , by signes and secret markes , declared by the bewitched , to be in the body of the suspected witch , by the touch of the witch curing the touched bewitched . there remaine as yet other miraculous explorations of a witch , carrying in their first view a far more wondred representation then any or all the former explorations . one is , when persons bewitched , shall in the time of their strange fits or traunces nominate or accuse a witch , and for a true testimony against him , or her , thus nominated , shall reueale secret markes in his or her body , neuer before seene or knowne by any creature ; nay , the very words or workes , which the supposed , or thus nominated witch shall be acting or speaking in farre distant places , euen in the very moment and point of time , while they are in acting or speaking ; all which i haue sometimes my selfe heard and seene prooued true . this is reputed a certaine conuiction of a witch . an other miraculous tryal of a witch and like vnto this , wonderfull is ; when a supposed witch required by the bewitched , doth touch him or her ( though when vnknowne or vnperceiued by the bewitched themselues , ) yet according to the prediction of that issue by the bewitched , he or shee immediately are deliuered from the present fit or agony , that then was vpon him or her , which i haue also my selfe seene . for the better discouery of truth in these so wondered difficulties , let vs first recall to minde these few obseruations in our former treatise determined and prooued . first , that the diuell doth many miraculous and supernaturall things meerely simply and alone of himselfe , for his owne ends , and without the instigation or association of a witch . this was made manifest by his conference , disputation and speech with eua after a miraculous manner , out of the body of the serpent , when as yet neither witch , nor witch-craft were come into the world . secondly , that the diuell is able to obtrude or impose his supernaturall or miraculous workes vpon men , against their knowledge , liking , will , or affection , and being vnrequired . this is cleere by his transuection of the body of our blessed sauiour , as also by his violent casting of the bodies of the possessed , amongst the people mentioned in the gospell . thirdly , let vs not here forget specially , that hee is able to transmit and send vnto , or into men vnrequired , and without their desire or assent , secret powers , force , knowledge , illuminations , and supernaturall reuelations . this was prooued by the possessed in the gospell , who from a secret and hidden reuelation and power , aboue and beyond themselues , were able to vtter that high mistery , as yet hidden from the world , that iesus was the sonne of the liuing god. this could not be knowne vnto them , by their owne reason or nature , being aboue and beyond all reason or nature , and by grace onely then begun to be reuealed vnto the blessed disciples themselues . to thinke that the possessed could haue that knowledge equally with the disciples by the same grace , were impious derogation from their apostolicall priuiledge and prerogatiue therein , vnto whom did properly belong the first fruits thereof alone . this supernaturall reuelation therefore was transfused into the possessed by the diuell , who could not be ignorant of the lyon of juda , the mighty destroyer of his spirituall kingdome , long before the disciples were borne , or capable of knowledge . and thus hauing recalled these obseruations , from them doe issue these necessary inferences . first , that all supernaturall acts or works in men , are not to bee imputed vnto those men . secondly , that for this cause those supernaturall workes , are onely to be imputed vnto men which the diuell , according vnto contract or couenant which those men doth practise and produce . and for this cause , in the inquisition of witch-craft , when we haue truely first detected an act , done by a spirituall and supernaturall force ( because it is in all lawes iniurious , to accuse of any act , before it be certainely knowne the act hath beene committed ) then , and not before , wee ought indeuour directly and necessarily to prooue the contract , consent , and affection of the person suspected , vnto , or in that supernaturall act , that being no lesse essentiall , to detect and discouer the true and vndoubted witch ; then the supernaturall act , being certainely apparent , doth vndoubtedly prooue the diuell , and his power therein . this equall regard , in case of witch-craft , ought to bee carefully ballanced , without which vaine and vnstable men shall euer at their lust and pleasure , vpon affections and passions , be priuiledged with impunity , to lay vniust imputations , and to vse wrongfull violence and oppression beyond all equitie , or reason . when therefore men that are prudent , iudicious , and able to discerne , doe first aduisedly vpon good ground and reason , adiudge a supernaturall act euidently done , or at least worthy to be suspected : secondly , shall by iust and reasonable proofe , or at least liuely and faire presumption detect the contract , affection , or consent of any man in that act ; then and not before , is the accusation , inquisition and inditement of witch-craft , against any man equall and iust . for since a supernaturall worke can be truely and simply no act of a naturall man , and is the immediate hand and power of a diuell ( as is formerly prooued ) it is the mans consent , contract and couenant alone , in the act with the diuell , that being detected and discouered , doth infallibly and essentially prooue him a witch , and not the act itselfe . these obseruations , and considerations , first necessarily prefixed , let vs now proceed vnto the two former propounded experiments of the miraculous detection of witches . it is necessarily true , that it can solely proceed from a supernaturall power , that the bewitched are inabled in their traunces , to fore-tell the sequell of the supposed witches touch : likewise , that the nominated witch , shall accordingly by her touch immediately free and dispossesse the sicke or the bewitched of their agonies . it is as necessarily true also , that it can solely proceed from a supernaturall power , that the bewitched are able in their traunces to nominate the most secret and hidden marks in the bodies of the suspected witch , her present speech * and actions in farre distant places , and the like , but whether these miraculous reuelations , with their answerable euents , ought to bee esteemed iust conuictions of the persons thus by a supernaturall finger , pointed out and noted ; as also whether they proceede of god or of the diuell , is very materiall , to examine and consider . if they proceede from god , their end , their extraordinary necessitie and vse , bent solely vnto the immediate speciall glory , or extraordinary glorification of god therein , will euidently declare . what more extraordinary glorification of god can be pretended in the needfulnesse of a miraculous detection of witch-craft , then of any other sinne committed , as immediately against god , and with as high an hand ? witch-craft is indeed one kinde of horrid renunciation , and forsaking of god , but there are many more kinds much more hellish then this secret and concealed defection : as the open cursings , wilfull blasphemings , and spitefull railings vpon god , euen vnto his face , professed hatred and contempt of god. among many offendors in these kindes , after their owne long prouoking continuance therein , and almighty god his vnspeakeable long suffering and patience : some few sometimes haue been made hideous spectacles and examples vnto the rest , of the infinite power and iustice of god , his vnsufferable displeasure , indignation and direfull reuenging wrath . in this number was , for some time nebuchadneser , and pharaoh king of egypt , and in later times iulian the apostata , and others the like . many other as high blasphemers , and despisers of god , notwithstanding haue been permitted to escape any such miraculous punishments , or fearefull notorious exposings vnto the worlds view . rabshakeh , railing on the liuing god , in the open view and hearing of the men of israel , and olofernes denying the god of heauen , were not miraculously , or by any immediate hand of god smitten , but were suffered to grow on , vntill their haruest of confusion was ripe . that high degree of blasphemie against the sonne of the liuing god , hanging vpon the crosse for the sinnes of mankinde , committed by the cruell and hard-hearted iewes , in scorning , scoffing , and spitefull derision both of god in heauen , math. , verse . and also of the eternall sauiour of the world , descended from heauen , was not by god then extraordinarily reuenged ( as the incomparable greatnesse of the sinne might seeme to require ) but was in almighty god his iust iudgement , suffered , vntill in the due time , their owne execrations , and cursings of themselues , and their posterity , thereby to hasten and purchase the effusion of that holy innocent bloud , did fall vpon them so heauily , that their whole nation , people , and kingdome , became extirpate , vile , and vagabond for euer vpon the face of the earth . it is recorded in the reuelation , chap. . verse , , . concerning the beast , that he opened his mouth vnto blasphemy against god , his tabernacle , and the saints ; that he spake great mighty blasphemies , yet power was giuen vnto him to continue , and preuaile therein many yeares , and a large space of time . by these few examples it is euident , that neither the height , the nature , the quantitie , nor the qualitie , of the most abominable , or prouoking sinne , most odious vnto god and men , doth vsually , or alwaies draw downe from heauen vpon it selfe a miraculous immediate hand of gods wrath . we may easily instance the like , concerning the sin of witch-craft , which is our particular subiect . although by the hand of his holy seruant saint paul , almghty god did miraculously smite the sorcerer elymas , & as writers report , simon magus , by the hand of st. peter , multitudes and societies of other sorcerers , and southsayers among the caldeans , escaped not onely the hands of nebuchadneser , in his wrath ; but as it seemeth in the prophecy of daniel , they liued many yeares in high esteeme , fame , and renowne , both in their owne nation , and also in forreine countreyes , yea through the world . there is no doubt , that aegypt likewise did abound with swarmes of sorcerers , as the holy scripture , and all times and writers report . among the people of god also , the israelites , it is manifest that diuers sorcerers and witches did shrowed themselues , and liued with impunity , as appeareth by the witch of endor , which king saules seuerity , in their generall extirpation thorow the whole kingdome , had notwithstanding passed by , and left vnespied ; as also by that special note and commendations , from gods owne mouth and word of joshua , that is , that hee had taken away from amiddest his people , all the enchanters and sorcerers : by which it is likely and cannot be denied , that through the lenitie or carelesnesse of former princes , they formerly had long securely their breathed . that god doth not vse by miracles to detect all , or most enchanters , magicians , or witches , is farther made vndoubted ; because it should follow then & thence necessarily , that he hath both in the first ages of the world , ordained lawes , and ordinary , legall courses of proceeding against them in vaine ; as also for that he doth , in the holy records of his sacred word , make knowne his decree , that they shall be permitted to liue and continue vpon the face of the earth among other , and as other vnrepentant sinners , vntill his second comming , and the last day of eternall doome , reuelat. chap. . vers . . without shall be enchanters . if his iustice and seuere iudgement should by his miraculous power make so narrow search amongst them , as ordinarily to root them out , it were impossible any one of them should escape his all-seeing reuengefull hand , to suruiue vnto his generall decreed day of sentence , and dreadfull doome , of all kinde of sinnes and sinners , which both in iustice vnto some , and mercy vnto other some , his infinite goodnesse and wisdome hath decreed , shall not be frustrate . although therfore almighty god doth sometimes stretch forth his mighty hand miraculously to smite , or bring into light some horrid sinnes and sinners , his extraordinary power therein sometimes onely extended , at his owne good will and pleasure , doth not iustifie the presumptuous expectation of the dispensation thereof in any particular . god who is the god of order , and not of confusion , doth not ordinarily dispense his extraordinary workes , nor vsually confound indifferently , so different natures in their end and vse , and his owne decree . nature it selfe doth also teach an impossibility in that which is extraordinary , to become or be expected ordinary . in that way which is ordinary , the industruous , the diligent , the prouident man therefore doth with carefull perseuerance vprightly walke . the slothfull , onely the intemperate , the improuident man , either by folly or ignorance loseth or by idle sloth forgetteh , or omitteth , his ordinary way or opportunity , and ridiculously hopeth or trusteth vnto the redemption thereof , by extraordinary contingents or euents . thus it hath appeared , that in regard of any more speciall or extraordinary glorification of god , in the detection of witches , rather then of other as great and as abominable sinners , their is no needfull or necessary vse of myracles . the second consideration was , whether they are not rather of the diuell , then of god ; as also , how they may be any iust conuictions of the supposed or suspected guilty . wee will first herein examine the touch of the supposed witch , immediatly commanding the cessation of the supposed fits of the bewitched . that this is a false or diabolicall miracle and not of god , may be iustly doubted . first , because the holy and blessed power of working miracles ( among which , the healing the sicke or the possessed was not the least ) was neuer of god dispensed , to haunt or follow the touch of wicked men , or sorcerers or witches . secondly , for that the true miracles of god ( which were euer dispensed , either for the common good of his church , or the declaration of his glorious truth , or for the extraordinary punishment and destruction of euill men ) did neuer obscurely , or indirectly , prooue themselues or their ends , but in their manifestation were inabled to ouer-shine cleerely , all the fogges and mists of doubt or question . the contrary hereunto in this our suspected miracle is manifest , wherein is ridiculously imagined , that the blessed gift and vertue of healing the sicke , descended from god aboue , may be reputed in the hands of a witch a signe or testimony of his or her guilt and impiety , which euer hath beene , and is in it selfe a speciall grace and fauour of god , and was euer vsed rather as a confirmation of the truth of gods ministers and seruants . let vs now consider how this miraculous touch and the efficacy thereof , may be any iust conuiction of a witch . no man can doubt that the vertue wherewith this touch was indued , was supernaturall . if it bee supernaturall , how can man , vnto whom nothing simply is possible , that is not naturall , bee iustly reputed any proper agent therein ? if hee cannot bee esteemed in himselfe any possible or true agent , then it remaineth , that hee can onely bee interessed therein , as an accessary in consent ; as a solicitor or tenant vnto a superiour power . if that superiour power ( as is before prooued in the falsehood of his miracle ) be the diuell , the least reasonable doubt remaining whether the diuell alone , or with the consent or contract of the suspected person hath produced that wonderfull effect : with what religion or reason can any man rather incline to credit the diuels information in the mouth of the bewitched ( who is the common accuser of god to men , and of men to god ) then in requisite pittie , pietie , and humane respect vnto his owne kinde to tender the weakenesse of fraile man , against the subtilty of the deceitfull diuel . shall man with man find lesse fauour , then the diuell with man against man ? that the diuell is able by the permission of god , to annex or hang this miracle vpon this or that particular , is manifest , by the possessed in the gospell ; vpon whom and their naturall actions and motions , he cast supernaturall consequences or concomitances . was not their speech attended with supernaturall reuelation , their hands with supernaturall force , to rend and teare in pieces iron chaines and bonds ? if the diuell be able to transfuse , or cast these miraculous concomitances or consequences alone , and without allowance of any man or person where god doth permit ; how is it in any equity or reason iust , that these impositions of the diuell should be imputed vnto any man ? god forbid , that the diuels signes and wonders , nay his truths should become any legall allegations or euidences in lawe . we may therefore conclude it vniust , that the forenamed miraculous effects by the diuell wrought and imputed by the bewitched , should be esteemed a signe or infallible marke against any man , as therefore conuinced a witch , for that the diuel and the bewitched haue so deciphered him . these like miraculous stratagems may be exercised vpō any man , or vnto any mans actions may be deceitfully or fraudulently by the diuell conioined or apted . this therefore doth not inferre any mans guilt therein . it ought be a mans owne proper contract therein with the diuell , necessarily and directly proued , that shall iustly condemne him , this contract may be and is plainly detected , by sifting and considering , that mans voluntarily assisting or promoting , promising , or vndertaking such supernaturall workes , with answerable performance thereof . as hath beene said , concerning the miraculous consequence of the touch of a suspected witch ; so may be determined concerning the supernaturall reuelations of secret markes or signes in her body , according vnto the prediction of the bewitched , as also of the discouery of the present actions , gestures , and speeches of supposed witches in farre distant places . diuers examples i my selfe haue seene in these kinds : i must necessarily acknowledge a more then natural power therein , because farre beyond the nature , reason , or power of man. but there is notwithstanding sufficient matter of doubt , whether such reuelations , secret signes , and marks , though found in the named persons or parts true , as also the right pourtraitures & shapes of the supposed or accused witches , though neuer of the bewitched before seene , and yet by the bewitched truely described ; there is , i say , notwithstanding , sufficient matter of doubt , whether they are not very insufficient to charge or accuse any particular thus pointed out or marked . the law and expresse commandement of god doth allow of no reuelation from any other spirit , but from himselfe , isa . . . whether these reuelations are immediately of god , if their due examination by the rule of his word * doe not clearely determine , rash or hasty perturbation or passion ought not presume it . the lawes of men also admit no supernaturall illuminations or reuelations , as any grounds of iust tryals or decisions of right or truth . it follows therefore necessarily , that they are voide , & ought to be of no force or credit in vpright iudgement with iust and righteous men . it may bee obiected , that truth is found in these reuelations , and truth ought be of regard . it may hereto againe bee replied , that although truth in it selfe be great , and ought and will preuaile ; yet in the abuse , euill vse , or corrupted , or depraued end thereof , it ought not deceiue nor is of force . the diuell , as all other cunning lyers and deceiuers and imitators of that his art , vsually mixe truths with lyes , that those truths giuing credit vnto lyes , men may beleeue both and so be deceiued . it was euer the onely safe way of lying , to face and guard it with some plausible truths . in the former reuelations therefore , representations and true descriptions in the bewitched , of persons of secret markes and signes , of speeches , gestures , and the like , although the diuell be found true , or speaking truth , yet may he notwithstanding haply bee therein also a lyer , while truly describing their persons , shapes , markes , manners and gestures , speeches and the like , he falsely and lyingly addeth thereby a seeming or deceiuing necessity of their guilt , as if therein or thereby necesarily inferred . the fallicy illusion and the lyingly true reuelations of the diuell , may by many examples be manifested . ianus lacobus boissardus in his tract . de diuinatione chap. . reporteth an admirable story of a noble gentleman his familiar friend , and knowne vnto himselfe . this man flying from his owne natiue countrey for feare of punishment for a murther by him committed , and liuing in farre distant coasts , desired curiously to enquire what his wife was in his absence doing , whom hee had ( being very faire young and beautifull ) married two monethes onely before his departure or voluntary exile . for this purpose he came vnto a magitian liuing in the place of exile , who liuely described vnto him the true fashion , building , and ornaments of his house where his wife in his absence liued , her apparrell , countenance , & the like , as they were perfectly foreknowne vnto himselfe . he farther expecting to learne what she was at that present instant doing . the magitian made knowne that there was then in her company a beautifull young man with his hose or breeches about his heeles standing neere or close vnto her . vppon the knowne truth of the magician his first description of his house and wife , the gentleman assuring himselfe of the truth of the second description of seeming manifest adultrey in her , secretly stealeth home with an absolute resolution by murdering of her to be renenged , & comming home by stealth neere vnto the place where his house & her dwelling was , by a ring ( which as an infallible testimonie of her true loue she had deliuered vnto him at his departure ) he immediately caused her to come vnto him . her kinde and louing intertainement so qualified and mollified his intended rage and fury , that he had patience first to confer with her , which before his sight of her , he did not intende . after her conference he demaunded whether such a day ( naming the certaine day ) she did not weare apparrel of such a colour and fashion . she answered with wonder that it was true . he againe demaunded what that was which she smothed and handled in her hand , and who that young man was which stood neere her with his hose about his heeles . she hereat amazed and perceauing the sodaine change of a fierce and cruell looke in her husband , desired him to be pacified and better informed . the young man was his owne brother who could witnesse the truth thereof , and that which she smoothed or stroked in her hand was a plaister which she did smooth for him and applyed vnto his hip , where he had a very greiuous and painefull vlcer . this being found true , the husband sorrowed for his bloudy intention , and detested the execrable and damnable art of the magician , and the foule lying truth of the diuell . how foulely likewise many other men by these like darke and double dealing truthes , equiuocations , and amphobologies , haue beene deceaued consulting with the diuell and his oracles may be by many other examples testified . the same author mentioneth the oraculous reuelation by dreame presented vnto the daughter of polycrates of samos . it was reuealed vnto her that her father should be taken vp into heauen , be washed by iupiter and annointed by the sun. this after proued true but in a dreaming sense . for polycrates being surprised by orantes , was hanged vp toward heauen vpon an high crosse , where jupiter ( that is the ayre ) with his moisture did wash him , and the sun melting his grease and the substance of his flesh did so annoint him as was least imagined or suspected . plutarke in the life of anniball reporteth that anniball consulted with the oracle concerning his owne reserued destiny or end . the oracle answered that libissa land should burie his corpes . hereupon he presumed that he should returne into that his owne countrey and therein his old age die . he grewe therefore secure and careles . but shortly afterward being taken by the romanes in a little obscure village by the sea coast called by the name of libissa , he there grewe wearie of his life and poysoned himselfe . in the diuels truth ● behold vntruth and deceipt . libissa buried anniball , but not libissa by anniball either knowne or possible to be imagined . these examples are sufficient whereby is plainely seen the dangerous deceitfull fallacy of the diuel euen where he speaketh truth . let vs now returne againe vnto our former miraculous prediction of the diuell by the mouth of the bewitched concerning the cure of the bewitched by the touch of the supposed witch . we may boldly affirme that in this case or in any other , if it were possible for the diuell to speake the truth , truely , wholly , vnpartially ; so as it might appeare plaine , euident , manifest ; yet ought we not from him beleeue it or receiue it . this is in our blessed sauiour made vndoubted , who in the gospell oft rebuked him euen speaking truth , as also in s. paul rebuking the pythonisse , truely affirming , and acknowledging him the seruant and minister of god. if the diuell then speaking truth , may not be allowed or credited ; how shall reuelations , miracles or oracles proceeding from him , be they neuer so true , or approued with any shew of true religion or reason , become any iust probations or allegations in law , equity or iustice ? it may be obiected , that many times men haue bin by dreames and visions admonished of secret and concealed hideous murders , and other euill facts committed priuily , whereby the malefactors and their guilt haue bin admirably produced vnto due punishment . this truth is euen by heathen authors witnessed , and in our time the like haue hapned , and is testified by witnesses , whose faith and credit is free from all exception . although this be true and cannot be denied , some reasons notwithstanding doe perswade that it is more safe to incline , to suspect that these like visions or dreames are rather of the diuell , then rashly to determine or decree that they are immediately of god. first , for that though haply they might be sometimes so granted , yet ought we not too swiftly or sodainly so beleeue , for that by the liuely counterfait of the true visions , dreames and reuelations of god , the diuell hath euer vsually practised to be taken and esteemed as god : the allowance whereof by men is high blasphemy against god , and ignorant occult adoration of diuels . secondly , for that no visions , dreames , or reuelations , ought to be esteemed of god , originally or immediately , which doe respect or answere curiositie of knowledge or desire , as most of the forementioned kinds vsually are wont . thirdly , for that the visions of god , as they are euer bent vnto an extraordinary , diuine end , and an vniuersall good , so are they euer dispensed by the ministery of men , who haue manifest commission , or warrant from god , either mediate , or immediate . the mediate is prooued by the manifestation of the meanes : the immediate , by the euident reflexion of a manifest diuinity , in the power and authority thereof . for as it is said of the word of god , heb. . verse . so must it necessarily be concluded of all the true miracles , visions , or reuelations of god , that they are liuely , and mighty in operation . this is seene in the miracles wrought by moses , which the sorcerers themselues could not deny to bee the finger of god , gen. . verse . this is likewise seene in simon magus , who could not but acknowledge the miraculous power of the holy ghost , by the laying on of the apostles hands , so far forth that in the consideration of his owne guilt , and of a conuincing power or deitie therein , he desired them to pray for him . the same is also witnessed in the seruants of the high priests who being sent with wicked malice , and cursed preiudice to intrap and betray our sauiour , were by the miraculous power of his word and workes compelled to proclaime and confesse ; no man euer spake like this man. all these notes or markes , of the true visions , dreames , or reuelations of god , are euer generally , or for the most part wanting in the forementioned kinds , which being neuer free from some suspitious note of godly iealousie , therefore ought not but with much doubt and difficulty be at any time admitted . it may bee as yet further obiected . how can it otherwise bee deemed , then that god himselfe is the author of the former reuelations , since they tend vnto his glory in the detecting and punishing of so hideous sinnes ? it is hereto answered , that almighty god is able to vse and command euill instruments vnto good ends . he hath ordained the diuell himselfe to be the common accuser of all sinnes and sinners . it is therefore no inconuenience nor repugnant vnto religion or reason , to affirme , that the diuell himselfe , in the fore-mentioned visions or dreames , by the commandement or permission of god , is the producer of the fore-mentioned murders , euill facts , vnto light and iudgement : god for his owne glory permitteth the diuell by these his wonderfull reuelations , to detect the named sinnes and sinners . the diuell also for his owne end , and desire of their destruction , doth execute the decree of god for their iust punishment . but here may be obiected againe , that the diuell in his reuelations ( as is before mentioned ) is not to be beleeued or credited , although he spake truth . how then may men be allowed , to admit or make vse of these his visions or dreames in this kinde . it is hereto replyed , almighty god himselfe doth both permit and heare the diuell when hee accuseth , as is manifest by holy scriptures . therefore among men , and by men also , his accusations may be heard and considered . notwithstanding , since hee is oft a false accuser , and the enemy of god and truth , hee may not bee credited in himselfe , no nor truth it selfe simply as in his mouth . vpon his accusation therefore , if truth and certainety doe declare it selfe , the force and vertue thereof , and not the accusation doth conduct , vpright men and minds , vnto proceeding and iudgement ; it is not the diuels accusation , but the truth it selfe , vnto which haply that accusation did point inquisition , that by it selfe made manifest , is therefore credited . and thus with breuity hath the vanity both of all superstitious , and also of all miraculous waies of the detection of witches and witch-craft , beene in some few of their particulars generally vnmasked . there are , and may bee many more besides these , which in these , and with these , will likewise perish and vanish , being by the same rule and reason compelled vnto the golden tryall of sincere religion and affection . the sole , true and warranted way , wherein vprightly men may walke herein before god and men , hath beene in this treatise formerly disquired and discoursed . therein ( intelligent reader ) thou maist obserue two sorts of manifest witches : the one is offered vnto the outward sense , in his apparent and palpable sorcerous workes : the other is made euident by plaine demonstration out of the sacred word of truth . it hath euer preuailed with vulgar custome ( because most sensible of the most grosse harmes more open to sense ) to cast chiefely , or for the most part , the eye and common iealousie vpon the first kinde . the other kinde ( because vsually lest noted offense , and therefore esteemed least harmefull to men ) is both in the iust protraction or production thereof vnto the barre of iustice much more rare and seldome , and also in common and vulgar obseruation is little or not at all considered . hence it proceedeth , that most men doe doubtfully resolue thereof ; yea , some men admire a worth therein , others esteeme it of reasonable and commendable vse , vnto the satisfaction of their curiosities , in things secret and hidden from the knowledge of man. but since almighty god hath more specially ( as is in the former treatise prooued ) both giuen most certaine and plaine indication , and information of this kinde , by the expressed fruites thereof , and the necessary inference of familiarity and consultation with other spirits then himselfe , isaiah . verse . and hath also so oft in so diuers places iterated the great abomination , and his high detestation thereof , it is not onely the sauing duety of all priuate men to take more diligent and wary notice thereof , thereby to eschew and flye from it , according vnto gods expresle charge and command ; but it is the charge of princes and magistrates also , to fulfill thereby the commanded execution of gods holy wrath and vengeance vpon it ; for which pleasing seruice and sacrifice vnto him , almighty god hath vpon the euerlasting records of his holy word fixed for euer the so memorable praise , and commendation of those famous princes , who haue dedicated themselues vnto his will therein . as it hath beene declared by what meanes witches and sorcerers , in two kindes seuerally may be manifestly charged , challenged , and prooued as certaine and vndoubted offendors : so also how farre presumption probabilities , or matter of iust suspition in both may blamelesly guide , and conduct vpright and equall inquisition , hath beene briefely instanced . from all which it is euident : first , that god in nature hath not shut vp in this subiect , the common intrance and doore of iudging , trying or deciding as equally , as in other cases : secondly , that beside and beyond that way , which god hath left open vnto sensible and reasonable progresse , herein it must necessarily bee preposterous presumption to breake out , or ouer-reach , as also in steade of that plaine approoued and authentike walke for the tryalls of truth ; the iudgement and condemnation of others , and the establishment of mens owne thoughts , and mindes , to seeke irreligious footing , in the labyrinth of amazing wonderments , and reasonlesse traditions and experiments . to walke in these waies , is no better then to runne away from god , in whom to trust , though with some restraint , and coertion of our longing vaine desires , and satisfactions , is truely farre more happy then out of the conduct of his allowance therein , to inioy the fullest measure or ouerflow of all the most obsequious influencies of humane blisse . if true religion and pietie could settle this consideration , the common folly of misgouerned , petulant , inordinate , and intemperate expatiations in this kinde , would not onely in priuate men more vsually blush and be ashamed , but a more euen , straight , and vninterrupted way , being prepared thereby vnto iustice , would vsually bring forth a much more happy issue , then now is ordinary . thus farre the loue of truth , which i haue euer carefully sought and studied , hath offered violence vnto my priuate thoughts and meditations , exposing them vnto the hazard of publike view . as my labour is not lost vnto my selfe , and my owne more confirmed satisfaction thereby : so if there be therein any good vnto the common good , i know , good men will not for the thorne , refuse the fruite , for defect of elegance in stile , or obscurity of worth in the author , quarrell with the matter it selfe . finis . the errata . by the authors distance and remotenesse from the presse , and by the vnauoidable countermaund of his presence thorow the then indesinent vrgence of his calling fixing him else-where : these errours following ( before they could be knowne vnto him ) had ouer-runne his power of their reuocation . of those errours which common sense and euery vulgar scholership may easily and tacitly vnto it selfe in reading rectifie , he he doth ease the reader in this place , namely , of slight take orthographics , of some senselesse discontinuations , of requisite continuations of some syllables , words , lines , and sentencies , the legges and feete of some verses out of poets cited beyond their due measure , line and length extended within the prose , the dislocating of some commaes , prickes , and full points . those errours only which doe more materially exact their reformation ( for that they doe manifestly hood-winke the sense , and ouer-cloude the clee●er sight and vnderstanding ) he hath hither summoned . in the subscription of the dedicatorie epistle vnto the iudges in the first edition , reade dutious for deuotious . in the pris●ters preface vnto the reader in the second edition , chap. . fig. . and thence line , reade , to be esteemed watches , not , to be esteemed . witches , page . line . reade in for is page . line . reade likewise when , for likewise . page . line . adde as much incourage . page . line . reade from the diuell also , for from the diuels ; al●o . page . line . reade enumeration . page . line . read for any man. page . line . reade for he that is . page . line . reade abiect for obiect . pag. . line . reade or pretence . pag. line . reade from the friets . pag . line . reade aerem for verem . pag. . line . read confessionibus for confessio , and responsa for response . page . line . and . reade and church and betweene , for church . and betweene , page . line . reade at ceremonies a comma not a full po●nt , and which not . which page . line reade conniue for conuince . pag. . line . reade in physike for curation not in physike for curation . pag . line the last . reade of an infinite . page . line . reade were , for where . pag. . line . reade practisers . pag. . line . reade nature . the impossibilitie . pag. . line . reade effected for affected . pag . line . reade mediately for immediately . pag. . line . reade nature . whether . p. . line . reade proceede to . pag. . line . reade awaketh . pag . lin . . read against any other . pag. . line . reade false as ordinarie . pag. . line . . reade , himselfe . in the diuels truth behold , not himselfe in the diuels truth behold . notes, typically marginal, from the original text notes for div a -e scalig. de subtil . exercit . sect . . b omnis syllogi●mus , vel regul●tis , & 〈…〉 est vel demonstration , vel 〈…〉 aristot . lib. 〈◊〉 . c dialecticus syllogismus , vel ratio●inatio ex propositonibus dialecticis , vel probabilibus , licet non cer●a vt demonstratiu●s , syllogismus , tamen vera ind●●ia consti●●… ; est verarum opinionum sons , aristot ibid. d hinc syllogismi perfecti & imperfecti ratio ex aristot . a materian● , for●●an . priuatienem . * quod non est secundum naturam , non contin●u● a scientia , arist . anal. poster . * cenus morbi proximum , cum 〈◊〉 affecta co●●unctum const●tuit 〈…〉 . * angeli boni non possunt per care , confirmati per gratiam . angeli mali , per mal●●iam obstinati non possunt bene velle magist . sent. dist . . l. b. . * boni angeli difficile cōparent , nec nisi summi dei iuda capessunt fernet . de abd. rer. caus . lib. . ca. . * inter malelicium & merrim diaboli opus distingnitur . binsfedius explicat , in praelud . . vt fiat maleficium haec aria concurrunt , nempe deus permittens , diaboli potestas , hominis malefici voluntas libere consentiens binsfeldius de confess . sagar . b tacitè inu● catur daem●n quoties quis co●tendit illud facere per causas naturales quae nec virtute sua naturali neque ex diuina aut ecclesiastica possunt id facere . bins●eldius . * instrumentum diaboli serpens tremelius 〈◊〉 the serpent did verily speake . it was a true serpent not a shadow , the diuell spake in the serpent as the angel in the asle . dr. willes . * iob. . ver . . * oracula edita sunt per pudenda puellae . mornaeus de verit . rel cap. . ex diodoro . * vide platonem in epinomide de viribus & potestatibus heroum , quos latini lemures dixerunt de genus item d●is & daemonibus promiscue in coelo , terra , & singulis munci regionibus distributis vide in politico . vide platonem . de legibus . quos ibi plato promiscue daemones appellat . latini his nominibus , & qui busdam officiis distinxerunt . * vide platonem in epinomide de viribus & potestatibus heroum , quos latini lemures dixerunt de genus item d●is & daemonibus promiscue in coelo , terra , & singulis munci regionibus distributis vide in politico . vide platonem . de legibus . quos ib● plato promiscue daemones appellat , latini his nominibus , & qui busdam officiis distinxerunt . * vide platonem in epinomide de viribus & potestatibus heroum , quos latini lemures dixerunt de genus item d●is & daemonibus promiscue in coelo , terra , & singulis munci regionibus distributis vide in politico . vide platonem . de legibus . quos ib● plato promiscue daemones appellat , latini his nominibus , & qui busdam officiis distinxerunt . fauni syluani incubi dusii daemones fuere . august de ciuit dei. diabolus , delaemulus quo se faliaci similitudine insinuet in animos simplicium . caluin . lib . instit . cap. . sect. . * de diuina● generibus . pag. . * transformationes in cattos aut lupos phantastice et per praestigias et non realiter fiunt . august . de ciuit. dei cap. . * generatio non est nisi in tempore idq apparata materia per antecession emmutationis . quam graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recen tio es ciceroniā maluerunt cōmu●●tionem . scal. de subt . exercit . . sect . . a natura est ordinaria dei potestas . scalig. * natura est vniuersalis , est particularis . charmers . * things imagined and fancied , easily discerned from those things which are reall and true obiects of the sense . * spiritus incorpori & à sensibus nostris remoti operibus conspicui . fernel . l. . de ab. rer. caus . cap. . * angeli boni non possunt peccare , pet. lomb. d. . l. . this doth cōtemne that white magick or the●●urgis which is supposed or pretenced conference with good spirits . * some authors doe write , that this man was an holy man , and a man of god. if it may be proued , that he receiued those his reuelations frō god. i doe subscribe . if it cannot be prooued , that hee did receiue them from god , it is most certaine , that they were of the diuell , since in supernaturall reuelations there can be no other medium . * speede , * master perkins in his discourie of witch craft chap. . pag. . doth diuide likewise witches vnto such within whom the diuell is not inwardly , but from without doeth inspire them and within whom hee is , as was the pytho nisse at phillippi , actes . . astrologers . * this kinde of diuell is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * page . * page . a hipp. libro de sacro mor bo de magis . b dioscor . li. . cap. . c theophrastus de hist . plant. trallianus . lib. . cap. . d galenus li. de medica homeri tractatione . * creatio est constitutio substantiae ex nihilo , scali . de subt. exercit . vi . sect. wise men and wise women . * qui oculos fa●●●●… , alia pro aliis subcitia ostentantes , ii praestigiatores ab antiquis dicti sunt . scaliger . impostura ab eo dicta , qu●d adulterinas merces , pro veris suppon● , vlpian . impostores 〈…〉 versuti & fallaces homines , qui merces adulterinas pro veris supponunt , accu●sins . a ephes . b col . . * see reginald scot in his discouerie of witch-craft , where in regard of the seeming likenesse of impostur●s and watch-craft , erroneously he confoundeth them as one and the selfe same sinne . examples of imposture in generall . example . . polidorus virgillib . . cap. vlt. speede. . . . . . * speede. . . * speede. . . * speede. * philippe de commines , booke . cha . . taxeth our english nation for the multitude and vanity of flying prophecies in this kinde . examples of imposture vnder colour of magicke skill or witch craft . * plurimae autem passiones puerulis iudicantur in septem mensibus nonnullae in . anno hipp. aphor lib. . morbi diutini ad septenarii rationem habent crisim , non septenarii quoad menses modo , sed quoad annos . galen , in dictum aphorism . * page . * page * see a treatise of the witches of warbozyes . * crimina meleficorum sunt communis soil , pertinent ad forum ecclesiasticum ●●●tenus sunt haeret●c● pertinent ad forum seculare quatenus caedes perpetrant in hominibus aut alais animalibus , binsfildius prael●● . . * quidam plus aequ● u●buunt operationi daemonum , binsfeldius . * opinio vera est habitus circa conclusiones ex dialecticis pronunciatis , arist . in lib. analyt . * certum est , quod nunquam aliter fiat , probabile , quod plerunque ita fiat , cicero . * probabilia sunt , quae probantur aut omnibus , aut plurimis , aut certe sapientibus , & iis si non plurimis , at maxime probatis , quorum est spectata sapientia , aristot , * see master perkins discouery of witch-craft , chap. . pag. . * perkins discourse of witch-craft , chap. . page , . * isaiah . . * sam. . . exod. leuit. deuteron . * mast . perkins in his discourse of witch-craft , chap. . pag. . * perkins chap ● pag. . discourse of witch-craft . * she was easie and ready to professe , that she renounced god and all his workes , but being required to say that shee renounced the diuell & all his works , she did refuse it with this addition of the reason , ( videlicet ) for that the diuell had neuer done her any hurt . * serres , from the confession of witches detected and censured in the raigne of henry ● . of france . * non est creator , nisi qui principaliter format : nec quisquam hoc potest , nisi vnus creator deus . aug. . de trin. * non est creator , nisi qui principaliter format : nec quisquam hoc potest , nisi vnus creator deus . aug. . de trin. * augustinus . de trin. alia potest si non prohibetur , daemon : alia non potest , etsi permittatur , quēadmodum homo potest , ambulare si non prohibeatur , volare non potest , etsi permittatur petr. lomb. sent. lib. . dist . * herein the diuell affecteth to imitate the power of god in his holy prophet , who was able by his diuine reuclation to make known what the king spake in his priuy chamber . . kings verse . cap. . he herein also counterfeiteth the diuinitie of our sauiour , seeing nathaniel , when he was vnder the figge-tree . ioh , . . * estin amartia anomia . quicquid non congruit cum lege , peccatum est . saducismus triumphatus, or, full and plain evidence concerning witches and apparitions in two parts : the first treating of their possibility, the second of their real existence / by joseph glanvil. with a letter of dr. henry more on the same subject and an authentick but wonderful story of certain swedish witches done into english by anth. horneck. glanvill, joseph, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing g estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) saducismus triumphatus, or, full and plain evidence concerning witches and apparitions in two parts : the first treating of their possibility, the second of their real existence / by joseph glanvil. with a letter of dr. henry more on the same subject and an authentick but wonderful story of certain swedish witches done into english by anth. horneck. glanvill, joseph, - . more, henry, - . horneck, anthony, - . v. (various pagings) : ill. printed for j. collins and s. lownds, london : . reproduction of original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft. apparitions. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion saducismus triumphatus : or , full and plain evidence concerning witches and apparitions . in two parts . the first treating of their possibility , the second of their real existence . by joseph glanvil late chaplain in ordinary to his majesty , and fellow of the royal society . with a letter of dr. henry more on the same subject . and an authentick , but wonderful story of certain swedish witches ; done into english by anth. horneck preacher at the savoy . london : printed for j. collins at his shop under the temple-church , and s. lownds at his shop by the savoy-gate , . and saul perceiued that it was samuel , and he stouped with his face to the ground . and bowed himself . st samuel . chap : : ● . . w. faith orne . fecit to the right reverend father in god seth lord bishop of sarum , chancellor of the garter . this new and compleated edition of saducismus triumphatus is most humbly dedicated to your lordship , by , my lord , your lordships most obliged and humble servant ( the publisher ) james collins . the publisher to the reader . reader , that thou hast no sooner enjoyed this long-expected edition , thou canst not justly blame either the author or my self . not my self , for i could not publish the book before i had it ; nor the author , because many unexpected occasions drove off his mind to other matters , and interrupted him in his present design , insomuch that he was snatcht away by death before he had quite finished it . but though the learned world may very well lament the loss of so able and ingenious a writer , yet as to this present point , if that may mitigate thy sorrow , in all likelihood this book had not seen the light so soon if he had lived , so many emergent occasions giving him new interruptions , and offering him new temptations to further delay . indeed it had been desirable that it might have had the polishing of his last hand , as the peruser of his papers signifies in his last advertisement . but to compensate this loss , the said peruser , a friend as well to his design as to his person , as digested those materials he left , into that order and distinctness , and has so tied things together , and supplied them in his advertisements , that , to the judicious reader , nothing can seem wanting that may serve the ends of his intended treatise . not to intimate what considerable things are added , more than it is likely had been , if he had finished it himself : for , besides the advertisements of the careful peruser of his papers , and that notable late story of the swedish witches translated out of german into the english tongue , there is also added a short treatise of the true and genuine notion of a spirit , taken out of dr. more 's enchiridion metaphysicum , to entertain those that are more curious searchers into the nature of these things . the number also of the stories are much increased above what was designed by mr. glanvil , though none admitted , but such as seemed very well attested and highly credible to his abovesaid friend , and such , as rightly understood , contain nothing but what is consonant to right reason and sound philosophy , as i have heard him earnestly avouch , though it had been too tedious to have explained all ; and it may be more grateful to the reader to be left to exercise his own wit and ingeny upon the rest . these are the advantages this edition of mr. glanvil's daemon of tedworth , and his considerations about witchcraft have , above any edition before , though the last of them was so bought up , that there was not a copy of them to be had in all london and cambridge , but the peruser of his papers was fain to break his own to serve the press with ; if these intimations may move thy appetite to the reading so pleasant and useful a treatise . and yet i can add one thing more touching the story of the daemon of tedworth which is very considerable . it is not for me indeed to take notice of that meanness of spirit in the exploders of apparitions and witches , which very strangely betrayed it self in the decrying of that well-attested narrative touching the stirrs in mr. mompesson's house . where , although they that came to be spectators of the marvelous things there done by some invisible agents , had all the liberty imaginable ( even to the ripping of the bolsters open ) to search and try if they could discover any natural cause or cunning artifice whereby such strange feats were done ; and numbers that had free access from day to day , were abundantly satisfied of the reality of the thing , that the house was haunted and disturbed by daemons or spirits ; yet some few years after the stirrs had ceased , the truth of this story lying so uneasie in the minds of the disgusters of such things , they raised a report , ( when none of them , no not the most diligent and curious could detect any trick or fraud themselves in the matter ) that both mr. glanvil himself , who published the narrative , and mr. mompesson , in whose house these wonderful things happened , had confessed the whole matter to be a cheat and imposture . and they were so diligent in spreading abroad this gross untruth , that it went currant in all the three kingdoms of england , scotland , and ireland . an egregious discovery of what kind of spirit this sort of men are ! which , as i said , though it be not for me to take notice of , yet i will not stick to signifie ( it being both for mine own interest and the interest of truth ) that those reports raised touching mr. glanvil and mr. mompesson , are by the present edition of this book demonstrated to be false to all the world . that concerning mr. glanvil , by his preface to the second part of the book ; that touching mr. mompesson , by two letters of his own , the one to mr. glanvil , the other to my self , which are subjoyned to the said preface : which thing alone may justly be deemed to add a very great weight to the value , as of that story , so of this present edition . but i will not , upon pretence of exciting thy appetite , keep thee from the satisfying it by an overlong preface : which yet if it may seem to be defective in any thing , the doctors letter ( where amongst other things you shall meet with that famous and well-attested story of the apparition of anne walker's ghost to the miller ) will , i hope make an abundant supply . i shall add nothing more my self , but that i am your humble servant j. c. dr. h. m. his letter with the postscript , to mr. j. g. minding him of the great expedience and usefulness of his new intended edition of the daemon of tedworth , and briefly representing to him the marvellous weakness and gullerie of mr. webster's display of witchcraft . sir , when i was last at london , i called on your book-seller , to know in what forwardness this new intended impression of the story of the daemon of tedworth was , which will undeceive the world touching that fame generally spread abroad , as if mr. mompesson and your self had acknowledged the business to have been a meer trick or imposture . but the story , with your ingenious considerations about witchcraft , being so often printed already , he said , it behoved him to take care how he ventured on a new impression , unless he had some new matter of that kind to adde , which might make this new edition the more certainly salable ; and therefore he expected the issue of that noised story of the spectre at exeter , seen so oft for the discovering of a murther committed some thirty years ago . but the event of this business , as to juridical process , not answering expectation , he was discouraged from making use of it , many things being reported to him from thence in favour to the party most concerned . but i told him a story of one mrs. britton her appearing to her maid after her death , very well attested , though not of such a tragical kind as that of exeter , which he thought considerable . but of discoveries of murther i never met with any story more plain and unexceptionable than that in mr. john webster his display of supposed witchcraft . the book indeed it self , i confess , is but a weak and impertinent piece ; but that story weighty and convincing , and such as himself ( though otherwise an affected caviller against almost all stories of witchcraft and apparitions ) is constrained to assent to , as you shall see from his own confession . i shall for your better ease , or because you haply may not have the book , transcribe it out of the writer himself , though it be something long , chap. . page . about the year of our lord , ( as near as i can remember , having lost my notes and the copy of the letter to serjeant hutton , but am sure that i do most perfectly remember the substance of the story ) near unto chester in the street , there lived one walker a teoman-man of good estate , and a widower , who had a young woman to his kinswoman that kept his house , who was by the neighbours suspected to be with child , and was towards the dark of the evening one night sent away with one mark sharp , who was a collier , or one that digged coals under ground , and one that had been born in blakeburn - hundred in lancashire ; and so she was not heard of a long time , and no noise or little was made about it . in the winter-time after , one james graham or grime ( for so in that countrey they call them ) being a miller , and living about two miles from the place where walker lived , was one night alone very late in the mill grinding corn ; and as , about twelve or one a clock at night , he came down the stairs from having been putting corn in the h●…pper , the mill-doors being shut , there stood a woman upon the midst of the floor with her hair about her head hanging down and all bloody , with five large wounds on her head. he being much affrighted and amazed , began to bless him , and at last asked her who she was , and what she wanted ? to which she said , i am the spirit of such a woman , who lived with walker ; and being got with child by him , he promised to send me to a private place , where i should be well lookt to until i was brought in bed and well again , and then i should come again and keep his house . and accordingly , said the apparition , i was one night late sent away with one mark sharp , who , upon a moor ( naming a place that the miller knew ) slew me with a pick , ( such as men dig coals withal ) and gave me these five wounds , and after threw my body into a coal-pit hard by , and hid the pick under a bank : and his shoes and stockings being bloudy , he endeavoured to wash ; but seeing the bloud would not wash sorth , he hid them there . and the apparition further told the miller , that he must be the man to reveal it , or else that she must still appear and haunt him . the miller returned home very sad and heavy , but spoke not one word of what he had seen , but eschewed as much as he could to slay in the mill within night without company , thinking thereby to escape the seeing again of that frightful apparition . but notwithstanding , one night when it began to be dark , the apparition met him again , and seemed very fierce and cruel , and threatned him . that if he did not reveal the murder , she would continually pursue and haunt him . tet for all this , he still concealed it until st. thomas - eve before christmas , when being soon after sun set walking in his garden , she appeared again , and then so threatned him and affrighted him , that he faithfully promised to reveal it next morning . in the morning he went to a magistrate , and made the whole matter known , with all the circumstances ; and diligent search being made , the body was found in a coal-pit with five wounds in the head , and the pick , and shoes , and stockings yet bloody , in every circumstance as the apparition had related unto the miller . whereupon walker and mark sharp were both apprehended , but would confess nothing . at the assizes following ( i think it was at durham ) they were arraigned , found guilty , condemned , and executed , but i could never hear that they confessed the fact. there were some that reported that the apparition did appear to the judge , or the foreman of the jury , ( who was alive in chester in the street about ten years ago , as i have been credibly informed ) but of that i know no certainty . there are many persons yet alive that can remember this strange murder , and the discovery of it ; for it was , and sometimes yet is , as much discoursed of in the north-countrey , as any thing that almost hath ever been heard of , and the relation printed , though now not to be gotten . i relate this with the greater confidence . ( though i may fail in some of the circumstances ) because i saw and read the letter that was sent to serjeant hutton , who then lived at goldsbrugh in yorkshire , from the judge before whom walker and mark sharp were tried , and by whom they were condemned ; and had a copy of it until about the year ●… , when i had it and 〈◊〉 other books and papers taken from me . and this i confess to be one of the most convincing stories ( being of undoubted verity ) that ever i read , heard , or knew of , and carrieth with it the most evident force to make the most incredulous spirit to be satisfied that there are really sometimes such things as apparitions . thus far he. this story is so considerable , that i make mention of it in my scholia on my immortality of the soul , in my volumen philosophicum , tom. . which i acquainting a friend of mine with , a prudent intelligent person , dr. j. d. he of his own accord offered me , it being a thing of such consequence , to send to a friend of his in the north for greater assurance of the truth of the narration ; which motion i willingly embracing , he did accordingly . the answer to his letter from his friend mr. shepherdson , is this . i have done what i can to inform my self of the passage of sharp and walker . there are very few men that i could meet , that were then men , or at the tryal , saving these two in the inclosed paper , both men at that time , and both at the tryal . and for mr. lumley , he lived next door to walker ; and what he hath given under his hand , can depose if there were occasion . the other gentleman writ his attestation with his own hand ; but i being not there , got not his name to it . i could have sent you twenty hands that could have said thus much and more by hearsay , but i thought these most proper that could speak from their own eyes and ears . thus far mr. shepherdson , the doctor 's discreet and faithful intelligencer . now for mr. lumley's testimony , it is this . mr. william lumley of lumley , being an ancient gentleman , and at the tryal of walker and sharp upon the murder of anne walker , saith , that he doth very well remember that the said anne was servant to walker , and that she was supposed to be with child , but would not disclose by whom . but being removed to her aunts in the same town , called dame carie , told her aunt that he that had got her with child , would take care both for her and it , and bid her not trouble her self . after some time she had been at her aunts , it was observed that sharp came to lumley one night , being a sworn brother of the said walker ' s ; and they two that night called her forth from her aunts house , which night she was murdered . about fourteen days after the murder , there appeared to one graime a fuller , at his mill , six miles from lumley , the likeness of a woman , with her hair about her head , and the appearance of five wounds in her head , as the said graime gave it in evidence . that that appearance bid him go to a justice of peace , and relate to him how that walker and sharp had murthered her , in such a place as she was murthered : but he fearing to disclose a thing of that nature against a person of credit as walker was , would not have done it ; but she continually appearing night by night to him , and pulling the clothes off his bed , told him , he should never rest till he had disclosed it . upon which he the said graime did go to a justice of peace , and related the whole matter . whereupon the justice of peace granted warrants against walker and sharp , and committed them to prison . but they found bail to appear at the next assizes . at which time they came to their tryal , and upon evidence of the circumstances with that of graime of the appearance , they were both found guilty , and executed . will. lumley . the other testimony is of mr. james smart of the city of durham ; who saith , that the trial of sharp and walker was in the moneth of august , before judge davenport . one mr. fairhair gave it in evidence upon oath , that he see the likeness of a child stand upon walker ' s shoulders during the time of the trial : at which time the judge was very much troubled , and gave sentence that night the trial was ; which was a thing never used in durham before nor after . out of which two testimonies several things may be corrected or supplied in mr. websters story , though it be evident enough that in the main they agree : for that is but a small disagreement as to the year , when mr. webster says about the year of our lord . and mr. smart , . but unless at durham they have assizes but once in the year , i understand not so well how sharp and walker should be apprehended some little while after st. thomas day , as mr. webster has it , and be tried the next assizes at durham , and yet that be in august according to mr. smarts testimony . out of mr. lumley ' s testimony the christen name of the young woman is supplied , as also the name of the town near chester in the street , namely lumley . the circumstances also of walker ' s sending away his kinswoman with mark sharp , are supplied out of mr. lumley ' s narrative ; and the time rectified , by telling it was about fourteen days till the spectre appeared after the murther , whenas mr. webster makes it a long time . two errours also more are corrected in mr. webster ' s narration , by mr. lumley ' s testimony : the distance of the miller from lumley where walker dwelt , which was six miles , not two miles , as mr. webster has it . and also , that it was not a mill to grinde corn in , but a fullers mill. the apparition night by night pulling the clothes off graime ' s bed , omitted in mr. webster ' s story , may be supplied out of mr. lumley ' s. and mr. smart ' s testimony puts it out of controversie that the trial was at durham , and before judge davenport , which is omitted by mr. webster . and whereas mr. webster says , there were some ●…hat reported that the apparition did appear to the judge , or the fore man of the jury , but of that he knows no certainty : this confession of his , as it is a sign he would not write any thing in this story of which he was not certain for the main , so here is a very seasonable supply for this out of mr. smart , who affirms that he heard one mr. fairhair give evidence upon oath , that he saw the likeness of a child stand upon walker ' s shoulders during the time of the trial. it is likely this mr. fairhair might be the fore man of the jury ; and in that the judge was so very much troubled , that himself also might see the same apparition as mr. webster says report went , though the mistake in mr. webster is , that it was the apparition of the woman . but this of the child was very fit and apposite , placed on his shoulders , as one that was justly loaded or charged with that crime of getting his kinswoman with child , as well as of complotting with sharp to murder her . the letter also which he mentions writ from the judge before whom the trial was heard , to serjeant hutton , it is plain out of mr. smart ' s testimony , that it was from judge davenport ; which in all likelihood was a very full and punctual narrative of the whole business , and enabled mr. webster , in some considerable things , to be more particular than mr. lumley . but the agreement is so exact for the main , that there is no doubt to be made of the truth of the apparition . but that this , forsooth , must not be the soul of anne walker , but her astral spirit , this is but a fantastick conceit of webster and his paracelsians , which i have sufficiently shewn the folly of in the scholia on my immortality of the soul , volum . philos. tom. . p. . this story of anne walker i think you will do well to put amongst your additions in the new impression of your daemon of tedworth , it being so excellently well attested , and so unexceptionably in every respect ; and to hasten as fast as you can that impression , to undeceive the half-witted world , who so much exult and triumph in the extinguishing the belief of that narration , as if the crying down the truth of that story of the daemon of tedworth , were indeed the very slaying of the devil , and that they may now with more gaiety and security than ever sing in a loud note that mad drunken catch , hay ho ! the devil is dead , &c. which wild song , though it may seem a piece of levity to mention , yet believe me , the application thereof bears a sober and weighty intimation along with it , viz. that these sort of people are very horribly afraid there should be any spirit , lest there should be a devil , and an account after this life ; and therefore they are impatient of any thing that implies it , that they may with a more full swing , and with all security from an after-reckoning , indulge their own lusts and humours in this . and i know by long experience , that nothing rouzes them so out of that dull lethargy of atheism and sadducism , as narrations of this kind . for they being of a thick and gross spirit , the most subtile and solid deductions of reason does little execution upon them ; but this sort of sensible experiments cuts them and stings them very sore , and so startles them , that by a less considerable story by far than this of the drummer of tedworth , or of anne walker , a doctor of physick cry'd out presently , if this be true , i have been in a wrong box all this time , and must begin my account anew . and i remember an old gentleman in the country of my acquaintance , an excellent justice of peace , and a piece of a mathematician ; but what kind of philosopher he was , you may understand from a rhyme of his own making , which he commended to me at my taking horse in his yard ; which rhyme is this , ens is nothing till sense finde it out : sense ends in nothing , so nought goes about . which rhyme of his was so rapturous to himself , that at the reciting of the second verse , the old gentleman turned himself about upon his toe a , nimbly as one may observe a dry leaf whisked round in the corner of an orchard-walk by some little whirlwind . with this philosopher i have had many discourses concerning the immortality of the soul , and its distinction from the body , and of the existence of spirits . when i have ran him quite down by reason , he would but laugh at me , and say , this is logick , h. calling me by my christen-name . to which i replied , this is reason , father l. ( for so i used , and some others , to call him ) but it seems you are for the new lights , and immediate inspiration . which , i confess , he was as little for as for the other ; but i said so onely in way of drollery to him in those times . but truth is , nothing but palpable experience would move him : and being a bold man , and fearing nothing , he told me he had used all the magical ceremonies of conjuration he could to raise the devil or a spirit , and had a most earnest desire to meet with one , but never could do it . but this he told me , when he did not so much as think of it , while his servant wa●… pulling off his boots in the hall , some invisible hand gave him such a clap upon the back , that it made all ring again . so , thought he , now i am invited to the converse of some spirit ; and there fore so soon as his boots were off and his shoes onout goes he into the tard and next field , to finde out the spirit that had given him this familiar clap on the back , but found none , neither in the yard nor field next to it . but though he did not , this stroak , albeit he thought it afterwards ( finding nothing come of it ) a mere delusion ; yet not long before his death it had more force with him than all the philosophical arguments i could use to him , though i could winde him and nonplus him as i pleased ; but yet all my arguments , how solid soever , made no impression upon him . wherefore after several reasonings of this nature , whereby i would prove to him the souls distinction from the body and its immortality , when nothing of such subtile consideration did any more execution on his mind , than some lightning is said to do , though it melt the sword , on the fuzzy consistency of the scabbard : well , said i , father l. though none of these things move you , i have something still behind , and what your self has acknowledged to me to be true , that may do the business . do you remember the clap on your back when your servant was pulling off your boots in the hall ? assure your self , said i , father l. that goblin will be the first that will bid you welcome into the other world. upon that his countenance changed most sensibly , and he was more confounded with this rubbing up his memory , than with all the rational or philosophical argumentations that i could produce . indeed , if there were any modesty left in mankind , the histories of the bible might abundantly assure men of the existence of angels and spirits . but these wits , as they are taken to be , are so jealous , forsooth , and so sagacious , that whatsoever is offered to them by way of established religion , is suspected for a piece of politick circumvention ; which is as silly notwithstanding , and as childish , as that conceit of a friend of yours when he was a school boy in the lowest form of a country gramar school , who could not believe scarce that there were any such men as cato , and aesop , and ovid , and virgil , and tully , much less that they wrote any such books , but that it was a trick of our parents to keep us up so many hours of the day together , and hinder us from the enjoying our innocent pastime in the open air , and the pleasure of planting little gardens of flowers , and of hunting of butter-flies and bumble-bees . besides , though what is once true never becomes false , so that it may be truely said it was not once true ; yet these shrewd wits suspect the truth of things for their antiquity , and for that very reason think them the less credible : which is as wisely done as of the old woman the story goes of , who being at church in the week before easter , and hearing the tragical description of all the circumstances of our saviour's crucifixion , was in great sorrow at the reciting thereof ; and so sollicitous about the business , that she came to the priest after service with tears in her eyes , dropping him a courtsie , and asked him how long ago this sad accident hapned ; to whom he answering about fifteen or sixteen hundred years ago , she presently began to be comforted , and said , then in grace of god it may not be true . at this pitch of wit in children and old wives is the reason of our professed wit-would-be's of this present age , who will catch at any slight occasion o●… pretence of misbelieving those things that they cannot endure should be true . and for asmuch assuch course-grain'd philosophers as those hobbians and spinozians , and the rest of that rabble , slight religion and the scriptures , because there is such express mention of spirits and angels in them , things that their dull souls are so inclinable to conceit to be impossible ; i look upon it as a special piece of providence that there are ever and anon such fresh examples of apparitions and witchcrafts as may rub up and awaken their benummed and lethargick mindes into a suspicion at least , if not assurance that there are other intelligent beings besides those that are clad in heavy earth or clay . in this , i say , methinks the divine providence does plainly outwit the powers of the dark kingdom , in permiting wicked men and women and vagrant spirits of that kingdom to make leagues or covenants one with another , the confession of witches against their own lives being so palpable an evidence , ( besides the miraculous feats they play ) that there are bad spirits , which will necessarily open a door to the belief that there are good ones , and lastly that there is a god. wherefore let the small philosophick sir fopling of this present age deride them as much as they will , those that lay out their pains in committing to writing certain well-attested stories of witches and apparitions , do real service to true religion and sound philosophy , and the most effectual and accommodate to the confounding of infidelity and atheism , even in the judgement of the atheists themselves , who are as much afraid of the truth of these stories as an ape is of a whip ; and therefore force themselves with might and main to disbelieve them by reason of the dreadful consequence of them as to themselves . the wicked fear where no fear is , but god is in the generation of the righteous . and he that fears god and has faith in jesus christ , need not fear how many devils there be , nor be afraid of himself or his own immortality . and therefore it is nothing but a foul dark conscience within , or a very gross and dull constitution of blood , that makes men so averse from these truths . but however , be they as averse as they will , being this is the most accommodate medicine for this disease , their diligence and care of mankind is much to be commended that make it their business to apply it , and are resolved , though the peevishness and perversness of the patients makes them pull off their plaister , ( as they have this excellent one of the story of the daemon of tedworth by decrying it as an imposture , so acknowledged by both your self and mr. mompesson ) are resolved , i say , with meekness and charity to binde it on again , with the addition of new filletting , i mean other stories sufficiently fresh and very well attested and certain . this worthy design therefore of yours , i must confess , i cannot but highly commend and approve , and therefore wish you all good success therein ; and so , committing you to god , i take leave , and rest your affectionate friend to serve you , h. m. c. c. c. may . . the postscript . this letter lying by me some time before i thought it opportune to conveigh it , and in the mean while meeting more than once with those that seemed to have some opinion of mr. webster's criticisms and interpretations of scripture , as if he had quitted himself so well there , that no proof thence can hereafter be expected of the being of a witch , which is the scope that he earnestly aims at ; and i reflecting upon that passage in my letter , which does not stick to condemn webster's whole book for a weak and impertinent piece , presently thought fit , ( that you might not think that censure over-rash or unjust ) it being an endless task to shew all the weaknesses and impertinencies of his discourse , briefly by way of postscript , to hint the weakness and impertinency of this part which is counted the master-piece of the work , that thereby you may perceive that my judgement has not been at all rash touching the whole . and in order to this , we are first to take notice what is the real scope of his book : which if you peruse , you shall certainly finde to be this : that the parties ordinarily deemed witches and wizzards , are onely knaves and queans , to use his phrase , and arrant cheats , or deep melancholists ; but have no more to do with any evil spirit , or devil , or the devil with them , than he has with other sinners or wicked men , or they with the devil . and secondly , we are impartially to desine what is the true notion of a witch or wizzard , which is necessary for the detecting of webster's impertinencies . as for the words witch and wizzard , from the notation of them , they signifie no more than a wise man , or a wise woman . in the word wizzard , it is plain at the very first sight . and i think the most plain and least op●…rose deduction of the name witch , is from wit , whose derived adjective might be wittigh or wittich , and by contraction afterwards , witch ; as the noun wit is from the verb to weet , which is , to know . so that a witch , thus far , is no more than a knowing woman ; which answers exactly to the latine word saga , according to that of festus , sag●… dictae anus quae multa sciunt . thus in general : but use questionless had appropriated the word to such a kind of skill and knowledge , as was out of the common road or extraordinary . nor did this peculiarity imply in it any unlawfulness . but there was after a further restriction and most proper of all , and in which alone now adays the words witch and wizzard are used . and that is , for one that has the knowledge or skill of doing or telling things in an extraordinary way , and that in vertue of either an express or implicite sociation or consederacy with some evil spirit . this is a true and adequate definition of a witch or wizzard , which to whomsoever it belongs , is such , & vice versâ . but to prove or defend , that there neither are , nor ever were any such , is , as i said , the main scope of webster's book : in order to which , he endeavours in his sixth and eighth chapters to evacuate all the testimonies of scripture : which how weakly and impertinently he has done , i shall now shew with all possible brevity and perspicuity . the words that he descants upon , are deut. ch . . v. , . there shall not be found among you any one that useth divination , or an observer of times , or an enchanter , or a witch , or a charmer , or a consulter with familiar spirits , or a wizzard , or a necromancer . the first word or name in the hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ kosem kesamim ] a diviner . here because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ kasam ] sometimes has an indifferent sen●…e , and signifies to divine by natural knowledge or humane prudence and sagacity ; therefore nothing of such a witch as is imagined to mak●… a visible league with the devil , or to have her body suckt by him , or have carnal copulation with him , or is really turned into a cat , hare , wolf , or dog , can be deduced from this word . a goodly inference indeed , and hugely to the purpose , as is apparent from the foregoing definition . but though that cannot be deduced , yet in that this divination that is here forbidden , is plainly declared abominable and execrable , as it is v. . it is manifest that such a divination is understood that really is so ; which cannot well be conceived to be , unless it imply either an express or implicite inveaglement with some evil invisible powers who assist any kind of those divinations that may be comprehended under this general term . so that this is plainly one name of witchcraft according to the genuine desinition thereof . and the very words of saul to the witch of endor , are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say , divine to me , i pray thee , by thy familiar spirit . which is more than by natural knowledge or humane sagacity . the next word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ megnonen ] which though our english translation renders ( from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ gnon ] tempus ) an observer of times ; ( which should rather be a declarer of the seasonableness of the time , or unseasonableness as to success ; a thing which is enquired of also from witches ) yet the usual sence rendred by the learned in the language , is praestigiator , an imposer on the sight , sapientes prisci , says buxiorf , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ gnajin , oculus ] deduxerunt & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ megnonen ] esse eum dixerunt , qui tenet & praestringit oculos , ut falsum pro vero videant . lo another word that signifies a witch or a wizzard , which has its name properly from imposing on the sight , and making the by-stander believe he sees forms or transformations of things he sees not . as when anne bodenham transformed herself before anne styles into the shape of a great cat ; anne styles her sight was so imposed upon , that the thing to her seemed to be done , though her eyes were onely deluded . but such a delusion certainly cannot be performed without confederacy with evil spirits . for to think the word signifies praestigiator in that sence we translate it in english , juggler , or an hocus-pocus , is so fond a conceit , that no man of any depth of wit can endure it . as if a merry juggler that plays tricks of legerdemain at a fair or market , were such an abomination to either the god of israel , or to his law-giver moses ; or as if an hocus-pocus were so wise a wight as to be consulted as an oracle : for it is said v. . for the nations which thou shalt possess , they consult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ megnonenim ] . what , do they consult jugglers and hocus-pocusses ? no certainly they consult witches or wizzards , and diviners , as anne styles did anne bodenham . wherefore here is evidently a second name of a witch . the third word in the text , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ menachesh ] which our english translation renders , an enchanter . and with mr. webster's leave , ( who insulteth so over their supposed ignorance ) i think they have translated it very learnedly and judiciously : for charming and enchanting , as webster himself acknowledges , and the words intimate , being all one , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ menachesh ] here , may very well signifie enchanters or charmers ; but such properly as kill serpents by their charming , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ nachash ] which signifies a serpent , from whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ nichesh ] to kill serpents or make away with them . for a verb in pihel , sometimes ( especially when it is formed from a noun ) has a contrary signification . thus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 radix is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 radices cvulsit , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cinis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 removit cineres , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expiavit à peccato ; and so lastly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serpens , is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liberavit à serpentibus , nempe occidendo vel fugando per incantationem . and therefore there seems to have been a great deal of skill and depth of judgment in our english translators that rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ menachesh ] an enchanter , especially when that of augur or south-sayer , which the septuagint call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( there being so many harmless kinds of it ) might seem less suitable with this black list : for there is no such abomination in adventuring to tell , when the wild geese sly high in great companies and cackle much , that hard weather is at hand . but to rid serpents by a charm , is above the power of nature ; and therefore an indication of one that has the assistance of some invisible spirits to help him in this exploit , as it happens in several others ; and therefore this is another name of one that is really a witch . the fourth word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ mecasseph ] which our english translators render , a witch ; for which i have no quarrel with them , unless they should so understand it that it must exclude others from being so in that sence i have defined , which is impossible they should . but this , as the foregoing , is but another term of the same thing ; that is , of a witch in general , but so called here from the prestigious imposing on the sight of beholders . buxtorf tells us , that aben ezra defines those to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ mecassephim ] qui mutant & transformant res naturales ad aspectum oculi . not as jugglers and hocus-pocusses , as webster would ridiculously insinuate , but so as i understood the thing in the second name : for these are but several names of a witch , who may have several more properties than one name intimates . whence it is no wonder that translators render not them always alike . but so many names are reckoned up here in this clause of the law of moses , that , as in our common law , the sence may be more sure , and leave no room to evasion . and that here this name is not from any tricks of legerdemain as in common jugglers that delude the sight of the people at a market or fair , but that it is the name of such as raise magical spectres to deceive mens sight , and so are most certainly witches , is plain from exod. . . thou shalt not suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ mecassephah ] that is , a witch to live . which would be a law of extream severity , or rather cruelty , against a poor hocus-pocus for his tricks of legerdemain . the fifth name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ chobher chebher ] which our english translators render charmer , which is the same with enchanter . webster upon this name is very tedious and slat , a many words , and small weight in them . i shall dispatch the meaning briefly thus : this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ chobher chebher ] that is to say , socians societatem is another name of a witch , so called specially either from the consociating together serpents by a charm , which has made men usually turn it ( from the example of the septuagints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a charmer , or an enchanter : or else from the society or compact of the witch with some evil spirits ; which webster acknowledges to have been the opinion of two very learned men , martin luther , and perkins ; and i will adde a third , aben-ezra , ( as martinius hath noted ) who gives this reason of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ chobher ] an enchanter , which signifies socians or jungens , viz. quòd malignos spiritus sibi associat . and certainly one may charm long enough , even till his heart ake , e're he make one serpent assemble near him , unless helpt by this confederacy of spirits that drive them to the charmer . he keeps a pudder with the sixth verse of the fifty eighth psalm to no purpose : whenas from the hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if you repeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you may with ease and exactness render it thus ; that hears not the voice of muttering charmers , no not the voice of a confederate wizzard or charmer that is skilful . but seeing charms , unless with them that are very shallow and sillily credulous , can have no such effects of themselves , there is all the reason in the world ( according as the very word intimates , and as aben-ezra has declared ) to ascribe the effect to the assistance , confederacy , and co-operation of evil spirits , and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ chobher chabharim ] or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ chobher chebher ] will plainly signifie a witch or a wizzard according to the true definition of them . but for j. webster's rendring this verse p. . thus , quae non audiet vocem mussitantium incantationes docti incantantis , ( which he saith is doubtless the most genuine rendring of the place ) let any skilful man apply it to the hebrew text , and he will presently find it grammatical nonsence . if that had been the sence , it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the sixth word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ shoel obh ] which our english translation renders , a consulter with familiar spirits ; but the septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which therefore must needs signifie him that has this familiar spirit : and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ shoel obh ] i conceive , ( considering the rest of the words are so to be understood ) is to be understood of the witch or wizzard himself that asks counsel of his familiar , and does by vertue of him give answers unto others . the reason of the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ obh ] 't is likely was taken first from that spirit that was in the body of the party , and swelled it to a protuberancy like the side of a bottle . but after , without any relation to that circumstance , obh signisies as much as pytho ; as pytho also , though at first it took its name from the pythii vates , signifies no more than spiritum divinationis , in general , a spirit that tells hidden things or things to come . and obh and pytho also agree in this , that they both signisie either the divinatory spirit itself , or the party that has that spirit . but here in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ shool obh ] it being rendred by the septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , obh is necessarily understood of the spirit itself , as pytho is acts . . if you read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with isaac casaubon ; but if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it may be understood either way . of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is recorded in that place , that paul being grieved , turned and said to that spirit , i command thee , in the name of jesus christ , to come out of her , and he came out at the same hour ; which signifies as plainly as any thing can be signified , that this pytho or spirit of divination , that this obh was in her : for nothing can come out of the sack that was not in the sack , as the spanish proverb has it ; nor could this pytho come out of her , unless it was a spirit distinct from her : wherefore i am amazed at the profane impudence of j. webster , that makes this pytho in the maid there mentioned , nothing but a wicked humour of cheating and couzening divination : and adds , that this spirit was no more cast out of that maid , than the seven devils out of mary magdalen , which he would have understood onely of her several vices ; which foolish familistical conceit he puts upon beza , as well as adie . wherein as he is most unjust to beza , so he is most grosly impious and blasphemous against the spirit of christ in st. paul and st. luke , who makes them both such fools as to believe that there was a spirit or divining devil in the maid , when according to him there is no such thing . can any thing be more srantick or ridiculous than this passage of st. paul , if there was no spirit or devil in the damsel ? but what will this prosane shussler stick to do in a dear regard to his beloved hags , of whom he is a sworn advocate and resolved patron ●…ght or wrong ? but to procced , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ obh ] signifies the spirit itself that divines , not onely he that has it , is manifest from levit. . v. . vir autem sive mulier cùm fuerit [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in eis pytho . and sam. ch . . v. . divina quaeso mihi [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] per pythonem . in the septuagint it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , by that spirit that sometimes goes into the body of the party , and thence gives answers ; but here it onely signifies a familiar spirit . and lastly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ bagnalath obh ] sam. . v. . quae habet pythonem ; there obh must needs signifie the spirit it self , of which she of endor was the owner or possessor ; that is to say , it was her familiar spirit . but see what brazen and slupid impudence will do , here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ bagnalath obh ] with webster must not signifie one that has a familiar spirlt , but the mistriss of the bottle . who but the master of the bottle , or rather of whom the bottle had become master , and by guzling had made his wits excessively muddy and frothy , could ever stumble upon such a foolish interpretation ? but because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ obh ] in one place of the scripture signifies a bottle , it must signifie so here , and it must be the instrument , forsooth , out of which this cheating quean of endor does whisper , peep , or chirp like a chicken coming out of the shell , p. , . and does she not , i beseech you , put her neb also into it sometimes , as into a reed , as it is said of that bird , and cry like a butterbump ? certainly he might as well have interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ bagnalath obh ] of the great tun of heydleberg , that tom. coriat takes such special notice of , asof the bottle . and truly so far as i see , it must be some such huge tun at length , rather than the bottle , that is , such a spacious tub as he in his deviceful imagination fancies manasses to have built ; a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsooth , or oracular aedifice , for cheating rogues and queans to play their couzening tricks in ; from that place chron. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et fecit pythonem . now , says he , how could manasses make a familiar spirit , or make one that had a familiar spirit ? therefore he made a bottle , a tun or a large tub , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or oracular aedifice for cheating rogues and queans to play their couzening tricks in . very wisely argued and out of the very depth of his ignorance of the hebrew tongue ! whenas if he had lookt but into buxtorf's dictionary , he might have understood that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely fecit , but also paravit , comparavit , acquisivit , magnifecit , none of which words imply the making of obh in his sence , but onely the appointing them to be got , and countenancing them . for in webster's sence he did not make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ jidegnoni ] neither , that is wizzards , and yet manasses is said to make them both alike . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et fecit pythonem & magos . so plain is it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ obh ] signifies pytho , and that adequately in the same sence that pytho does , either a familiar spirit , or him that has that spirit of divination . but in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ bagnalath obh ] it necessarily signifies the familiar spirit itself , which assisted the witch of endor ; whereby it is manifest she is rightly called a witch . as for his stories of counterfeit ventriloquists , ( and who knows but some of his counterfeit ventriloquists may prove true ones ) that is but the threadbare sophistry of sadducees and atheists to elude the faith of all true stories by those that are of counterfeits or seigned . the seventh word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ jidegnoni ] which our english translators render a wizzard . and webster is so kind as to allow them to have translated this word aright . wizzards then webster will allow , that is to say , he-witches , but not she-witches . how tender the man is of that sex ! but the word invites him to it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ jidegnoni ] coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scire , and answering exactly to wizzard or wise-man . and does not witch , from wit and weet , signifie as well a wise woman , as i noted above ? and as to the sence of those words from whence they are d●…rived , there is no hurt therein ; and theresore if that were all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ jidegnoni ] had not been in this black list. wherefore it is here understood in that more restrict and worst sence : so as we understand usually now adays witch and wizzard , such wise men and women whose skill is from the confed●…racy of evil spirits , and therefore are real wizzards and witches . in what a bad sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ jidegnoni ] is understood , we may learn from levit. . . a man also or woman that hath a familiar spirit , or that is a wizzard [ jidegnoni ] shall be put to death , they shall stone them with stones , &c. the last word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ doresh hammethim , ] which our translators rightly render necromancers ; that is , those that either upon their own account , or desired by others , do raise the ghosts of the deceased to consult with ; which is a more particular term than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ bagnal obh : ] but he that is bagnal obh , may be also doresh hammethim a necromancer , as appears in the witch of endor . here webster by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ hammethim ] the dead , would understand dead statues ; but let him , if he can , any where shew in all the whole scripture where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ hammethim ] is used of what was not once alive . he thinks he hits the nail on the head in that place of isaias , ch . . v. . and when they shall say unto you , seek unto ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as the witch of endor was ) them that have familiar spirits , and to wizzards that peep and that mutter ; ( the hebrew has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , that speak with a querulous murmurant or mussitant voice , when they either conjure up the spirit , or give responses . if this be to peep like a chicken , isaiah himself peept like a chicken , ch . . . ) should not a people seek unto their god ? for the living , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to the dead ? where hammethim is so far from signifying dead statues , that it must needs be understood of the ghosts of dead men , as here in deuteronomy . none but one that had either stupidly , or wilfully forgot the story of samuel's being raised by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ bagnalath obh ] the witch of endor , could ever have the face to affirm that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ hammethim ] here in isaiah is to be understood of dead statues , when wizzards or necromancers were so immediately mentioned before , especially not webster , who acknowledges that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ shoel obh ] signisies a necromancer in this deuteronomical list of abominable names . and therefore , forsooth , would have it a tautologie that doresh hammethim should signisie so too . but i say it is no tautologie , this last term being more express and restrict . and besides , this enumeration is not intended as an accurate logical division of witches or witchcraft into so many distinct kinds , but a reciting of several names of that ill trade , though they will intersere one with another , and have no significations so precisely distinct . but , as i said before , this fuller recounting of them is made , that the prohibition in this form might be the surer sence against the sin . and now therefore what will j. webster get by this , if doresh hammethim will not signific a witch of endor , when it must necessarily signifie a necromancer , which is as much against his tooth as the other ? nay indeed this necromancer is also a witch or wizzard , according to the definition produced above . the rest of the chapter being so inconsiderable , and i having been so long already upon it , i shall pass to the next , after i have desired you to take notice how weak and childish , or wild and impudent , mr. webster has been in the interpretation of scripture hitherto , in the behalf of his sage dames , to fence off their reproach of being termed witches ; whenas there is scarce one word in this place of deuteronomy that does not imply a witch or wizzard according to the real definition thereof . and truly he seems himself to be conscious of the weakness of his own performance , when after all this ado , the sum at last amounts but to this ; that there are no names in all the old testament that signifie such a witch that destroys men or beasts , that makes a visible compact with the devil , or on whose body he suckcth , or with whom he hath carnal copulation , or that is really changed into a cat , hare , dog , or such like . and to shew it amounts to no more than so , was the task we undertook in this chapter . but assure your self , if you peruse his book carefully , you shall plainly find that the main drist thereof is to prove , as i above noted , that there is no such witch as with whom the devil has any thing more to do than with any other sinner ; which notwithstanding , this conclusion of his a little before recited , comes infinitely short of : and therefore this sixth chapter , consisting of about thirty pages in folio , is a mere piece of impertinency . and there will be witches for all this , whether these particularities be noted in them or no : for it was susficient for moses to name those ill sounding terms in general , which imply a witch according to that general notion i have above delivered ; which if it be prohibited , namely the having any thing to do with evil spirits , their being suckt by them , or their having any lustful or venereous transactions with them , is much more prohibited . but for some of these particularities also they may seem to be in some manner hinted at in some of the words , especially as they are rendred sometimes by skilful interpreters : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ mecasseph ] is translated by vatablus and the vulgar latine maleficus , by the septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , veneficus ; which words signifie mischievously enough both to man and beast . besides that mecasseph carries along with it the signification of transformation also ; and haply this may be the difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ mecasseph ] and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ megnonen ] that the former uses prestigious transformations to some great mischief , as where olaus magnus tells of those that have transformed themselves into wolves to mens thinking , and have presently fall'n upon worrying of sheep . others transformed in their astral spirit , into various shapes , get into houses , and do mischief to men and children , as i remember remigius reports . and therefore it is less wonder that that sharp law of moses is against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ mecassephah ] such a witch as this is , thou shalt not suffer a witch to live ; this may be a more peculiar signification of that word . and now for making a compact with the devil , how naturally does that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ chobher chebher ] signifie that feat also ? but for sucking and copulation , though rightly stated it may be true , yet i confess there is nothing hinted towards that , so far as i see , as indeed it was neither necessary that the other should be . but these are the very dregs , the foex magorum & sagarum that sink into those abominations , against which a sufficient bar is put already by this prohibition of witchcraft in general by so many names . and the other is so silthy , base , and nasty , that the mention thereof was neither fit for the sacred style of moses his law , nor for the ears of the people . in my passing to the eighth chapter i will onely take notice by the way of the shameless impudence of j. webster , who in favour to his beloved hags , that they may never be thought to do any thing by the assistance of the devil , makes the victory of moses , with whom the mighty hand of god was , or of christ , ( who was the angel that appeared first to moses in the bush , and conducted the children of israel out of aegypt to the promised land ) to be the victory onely over so many hocus-pocusses , so many jugglers that were , as it seems , old excellent at the tricks of legerdemain ; which is the basest derogation to the glory of that victory , and the vilest reproach against the god of israel and the person of moses , that either the malicious wit of any devil can invent , or the dulness of any sunk soul can stumble upon . assuredly there was a real conflict here betwixt the kingdom of light and the kingdom of darkness and the evil spirits thereof , which assisted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ hartummim ] the magicians of aegypt ; who before that name is named , that no man may mistake , are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ mecassephim ] such kind of magicians as can exhibit to the sight manifold prestigious transformations through diabolical assistance ▪ and are rendred malesici by good interpreters ▪ as i noted above ; that is , they were wizzards or he-witches . the self same word being used in that severe law of moses , thou shall not suffer a witch to live . are not these magicians then examples plain enough that there are witches ; that is to say , such wretc●…d wights as do strange miraculous things by the assistance or consociation of evil spirits . o no , says mr. webster , these are onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ chacamim ] wise men , and great naturalists , who all what they did , they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by their bright glittering laminae , for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsooth must signifie . but what necessity thereof that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signifie lamina ? there is onely the pretence of that one place , gen. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely that signifies the lamina , and that of a long form , scarce usual in those magical laminae with signatures celestial upon them , which j. webster would be at ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies meerly flamma ; so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this account must signifie by their slames , if it be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ardere , flammare : and therefore buxtorfius judiciously places the word under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abscondit , obvolvit , reading not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is as much as to say , occult is suis rationibus magicis , which is briefly rendred in english , by their enchantments ; which agrees marvellously well with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ mecassephim , ] which is as much as praestigiatores magici , or such as do strange wonderous things in an hidden way by the help of evil spirits . but that the aegyptian magicians should do those things that are there recorded of them in exodus , by vertue of any lamels or plates of metal with certain sculptures or figures under such or such a cons●…ellation , is a thing so sottish and foolish , that no man that is not himself bewitched by some old hag or hobgoblin , can ever take sanctuary here to save himself or his old dames from being in a capacity , from this history in exodus , of being accounted witches . for if there may be he-witches , that is , magicians , such as these of aegypt were , i leave j. webster to scratch his head to find out any reason why there may not be she-witches also . and indeed that of the witch of endor , to pass at length to the eighth chapter , is as plain a proof thereof as can be desired by any man whose mind is not blinded with prejudices . but here j. webster , not impertinently , i confess , for the general , ( abating him the many tedious particular impertinencies that he has clogged his discourse with ) betakes himself to these two ways , to shew there was nothing of a witch in all that whole narration . first , by pretending that all the transaction on the woman of endor's part was nothing but collusion and a cheat , saul not being in the same room with her , or at least seeing nothing if he was . and then in the next place , that samuel that is said to appear , could neither be samuel appearing in his body out of the grave , nor in his soul ; nor that it was a devil that appeared : and therefore it must be some colluding knave suborned by the witch . for the discovering the weakness of his former allegation , we need but to appeal to the text , which is this , sam. . v. . and saul said , i pray thee , divine unto me by the familiar spirit , and bring me up whom i shall name unto thee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , do the office of a divineress or a wise woman , i pray thee , unto me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ beobh ] by vertue of the familiar spirit , whose assistance thou hast , not by vertue of the bottle , as mr. webster would have it . does he think that damsel in the acts which is said to have had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , to have had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ obh ] carried an aquavitae-bottle about with her , hung at her girdle , whereby she might divine and mutter , chirp , or peep out of it , as a chicken out of an egg-shell , or put her neb into it to cry like a bittern , or take a dram of the bottle to make her wits more quick and divinatory ? who but one that had taken too many drams of the bottle could ever fall into such a fond conceit ? wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ obh ] in this place does not , as indeed no where else , signifie an oracular bottle or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into which saul might desire the woman of endor to retire into , and himself expect answers in the next room ; but signifies that familiar spirit by vertue of whose assistance she was conceived to perform all those wondrous offices of a wise woman . but we proceed to verse . then said the woman , whom shall i bring up unto thee ? and he said , bring me up samuel . surely as yet saul and the woman are in the same room ; and being the woman askt , whom shall i bring up unto thee ? and he answering , bring up unto me samuel , it implies that samuel was so to be brought up that saul might see him , and not the witch onely . but we go on , verse . and when the woman saw samuel , she cried with a loud voice : and the woman spake to saul , saying , why hast thou deceived me ? for thou art saul . though the woman might have some suspicions before that it was saul , yet she now seeing samuel did appear , and in another kind of way than her spirits used to do , and in another hue , as it is most likely so holy a soul did , she presently cried out with a loud voice , ( not muttered , chirpt , and peept as a chicken coming out of the shell ) that now she was sure it was saul : for she was not such a fool as to think her art could call up real samuel , but that the presence of saul was the cause thereof : and josephus writes expresly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i. e. the woman seeing a grave god like man , is startled at it , and thus astonished at the vision , turned her self to the king , and said , art not thou king saul ? verse . and the king said unto her , be not afraid : for what sawest thou ? and the woman said unto saul , i saw gods ascending out of the earth . the king here assures the woman , that though he was saul , yet no hurt should come to her , and therefore bids her not be afraid : but she turning her face to saul , as she spake to him , and he to her , and so her sight being off from the object , saul asked her , what sawest thou ? and she in like manner answered , i saw gods , &c. for gods i suppose any free translator in greek , latine and english would say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , genios , spirits . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies angels as well as gods ; and it is likely these wise women take the spirits they converse with to be good angels , as anne bodenham the witch told a worthy and learned friend of mine , that these spirits , such as she had , were good spirits , and would do a man all good offices all the days of his life ; and it is likely this woman of endor had the same opinion of hers , and therefore we need not wonder that she calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ elohim ] especially samuel appearing among them , to say nothing of the presence of saul . and that more than one spirit appears at a time , there are repeated examples in anne bodenham's magical evocations of them , whose history , i must confess , i take to be very true . the case stands therefore thus : the woman and saul being in the same room , she turning her face from saul , mutters to her self some magical form of evocation of spirits ; whereupon they beginning to appear and rise up , seemingly out of the earth , upon the sight of samuels countenance , she cried out to saul , and turning her face towards him spoke to him . now that saul hitherto saw nothing , though in the same room , might be either because the body of the woman was interposed betwixt his eyes and them ; or the vehicles of those spirits were not yet attempered to that conspissation that they would strike the eyes of saul , though they did of the witch . and that some may see an object others not seeing it , you have an instance in the child upon walker's shoulders appearing to mr. fairhair , and , it may be , to the judge , but invisible to the rest of the court ; and many such examples there are : but i proceed to verse . and he said unto her , what form is he of ? and she said , an old man cometh up , and is covered with a mantle . he asks here in the singular number , because his mind was onely sixt on samuel . and the womans answer is exactly according to what the spirit appeared to her , when her eye was upon it , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an old man coming up ; for he was but coming up when she looked upon him , and accordingly describes him : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a participle of the present tense , and the woman describes samuel from his age , habit , and motion he was in , while her eye was upon him . so that the genuine sense and grammatical in this answer to , what form is he of ? is this , an old man coming up , and the same covered with a mantle , this is his form and condition i saw him in . wherefore saul being so much concerned herein , either the woman or he changing their postures or standings , or samuel by this having sufficiently conspissated his vehicle and fitted it to saul's sight also , it follows in the text , and saul perceived it was samuel , and he stooped with his face to the ground and bowed himself . o the impudent profaneness and sottishness of perverse shufflers and whifflers , that upon the hearing of this passage can have the face to deny that saul saw any thing , and merely because the word [ perceived ] is used , and not [ saw ; ] when the word [ perceived ] plainly implies that he saw samuel , and something more , namely , that by his former familiar converse with him , he was assured it was he . so exquisitely did he appear and overcomingly to his senses , that he could not but acknowledge ( for so the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ) that it was he , or else why did he stoop with his face to the very ground to do him honour ? no no , says j. webster , he saw nothing himself , but stood waiting like a drowned puppet ( see of what a base rude spirit this squire of hags is , to use such language of a prince in his distress ) in another room , to hear what would be the issue : for all that he understood was from her cunning and lying relations . that this gallant of witches should dare to abuse a prince thus , and feign him as much foolisher and sottisher in his intellectuals as he was taller in stature than the rest of the people even by head and shoulders , and merely , forsooth , to secure his old wives from being so much as in a capacity of ever being suspected for witches , is a thing extreamly coarse , and intolerably sordid . and indeed upon the consideration of saul's being said to bow himself to samuel , ( which plainly implies that there was there a samuel that was the object of his sight and of the reverence he made ) his own heart misgives him in this mad adventure . and he shifts o●…f from thence to a conceit that it was a confederate knave that the woman of endor turned out into the room where saul was , to act the part of samuel , having first put on him her own short cloak , which she used with her maund under her arm to ride to fairs or markets in . to this country-slouch in the womans mantle , must king saul , stooping with his face to the very ground , make his profound obeysance . what , was a market-womans cloak and samuel's mantle , which josephus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sacerdotal habit , so like one another ? or if not , how came this woman , being so surprized o●… a suddain , to provide her self of such a sa●…rdotal habit to cloak her consederate kna●… i●… 〈◊〉 was saul as well a blind as a drowned puppet , that he could not discern so gross and bold an imposture as this ? was it possible that he should not perceive that it was not samuel when they came to confer together , as they did ? how could that confederate knave change his own face into the same figure , look , and mien that samuel had , which was exactly known to saul ? how could he imitate his voice thus of a suddain , and they discoursed a very considerable time together ? besides , knaves do not use to speak what things are true , but what things are pleasing and moreover , this woman of endor , though a pythoness , yet she was of a very good nature and benign , which josephus takes notice of , and extols her mightily for it , and therefore she could take no delight to lay further weight on the oppressed spirit of distressed king saul : which is another sign that this scene was acted bonâ fide , and that there was no couzening in it . as also that is another ; that she spoke so magnificently of what appeared to her , that she saw gods ascending . could she then possibly adventure to turn out a country-slouch with a maund-womans cloak to act the part of so god-like and divine a personage as samuel , who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the woman describes him in josephus antiqu. judaic . lib. . c. . unto all which you may add , that the scripture itself , which was written by inspiration , says expresly , v. . that it was samuel . and the son of sirach , ch . . that samuel himself prophesyed after his death , referring to this story of the woman of endor . but for our new-inspired seers , or saints , s. scot , s. adie , and if you will s. webster sworn advocate of the witches , who thus madly and boldly , against all sense and reason , against all antiquity , all interpreters , and against the inspired scripture itself , will have no samuel in this scene , but a cunning confederate knave , whether the inspired scripture , or these inblown buffoons , puffed up with nothing but ignorance , vanity , and stupid infidelity , are to be believed , let any one judge . we come now to his other allegation , wherein we shall be brief , we having exceeded the measure of a postscript already . it was neither samuel's soul , says he , joyned with his body , nor his soul out of his body , nor the devil ; and therefore it must be some confed●…rate knave suborned by that cunning cheating quean of endor . but i briesly answer , it was the soul of samuel himself ; and that it is the fruitfulness of the great ignorance of j. webster in the sound principles of theosophy and true divinity , that has enabled him to heap together no less than ten arguments to disprove this assertion , and all little to the purpose : so little indeed , that i think it little to the purpose particularly to answer them , but shall hint onely some few truths which will rout the whole band of them . i say therefore , that departed souls , as other spirits , have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them , such as souls have in this life ; and have both a faculty and a right to move of themselves , provided there be no express law against such or such a design to which their motion tends . again , that they have a power of appearing in their own personal shapes to whom there is occasion , as anne walker's soul did to the miller ; and that this being a faculty of theirs either natural or acquirable , the doing so is no miracle . and thirdly , that it was the strong piercing desire , and deep distress , and agony of mind in saul , in his perplexed circumstances , and the great compassion and goodness of spirit in the holy soul of samuel , that was the effectual magick that drew him to condescend to converse with saul in the womans house at endor ; as a keen sense of justice and revenge made anne walker's soul appear to the miller with her sive wounds in her head . the rigid and harsh severity that webster sancies samuel's ghost would have used against the woman , or sharp reproofs to saul ; as for the latter , it is somewhat expressed in the text , and saul had his excuse in readiness , and the good soul of samuel was sensible of his perplexed condition . and as for the former , sith the soul of samuel might indeed have terrified the poor woman , and so unhinged her , that she had been sit for nothing after it , but not converted her , it is no wonder if he passed her by ; goodness and forbearance more befitting an holy angelical soul , than bluster and fury , such as is fancied by that rude goblin that actuates the body and pen of webster . as for departed souls , that they never have any care or regard to any of their fellow-souls here upon earth , is expresly against the known example of that great soul , and universal pastor of all good souls , who appeared to stephen at his stoning , and to s. paul before his conversion , though then in his glorified body ; which is a greater condescension than this of the soul of samuel , which was also to a prince , upon whose shoulders lay the great affairs of the people of israel : to omit that other notable example of the angel raphael so called , ( from his office at that time , or from the angelical order he was adopted into after his death ) but was indeed the soul of azaria●… the son of ananias the great , and of tobit's brethren , tobit ch . . . nor does that which occurs , tob. . . at all clash with what we have said , if rightly understood : for his saying , i am raphael one of the seven holy angels which present the prayers of the saints , and which go in and out before the glory of the holy one , in the cabbalistick sence signisies no more than thus , that he was one of the universal society of the holy angels , ( and a raphael in the order of the raphaels ) which minister to the saints , and reinforce the prayers of good and holy men by joyning thereto their own ; and as they are moved by god , minister to their necessities , unprayed to themselves , which would be an abomination to them , but extream prone to second the petitions of holy sincere souls , and forward to engage in the accomplishing of them , as a truly good man would sooner relieve an indigent creature , overhearing him making his moan to god in prayer , than if he begged alms of himself , though he might do that without sin . this cabbalistical account , i think , is infinitely more probable , than that raphael told a downright lye to tobit , in saying he was the son of ananias when he was not . and be it so , will j. webster say , what is all this to the purpose , when the book of tobit is apocryphal , and consequently of no authority ? what of no authority ? certainly of infinitely more authority than mr. wagstaf , mr. scot , and mr. adie , that mr. webster so srequently and reverently quoteth . i but , will he further add , these apparitions were made to good and holy men , or to elect vessels ; but king saul was a wretched reprobate . this is the third liberal badge of honour that this ill-bred advocate of the witches has beslowed on a distressed prince . first , a drowned puppet , p. . then a distracted bedlam , in the same page , which i passed by before ; and now , a wretched reprobate : but assuredly saul was a brave prince and commander , as josephus justly describes him , and reprobate onely in type , as ismael and esau ; which is a mystery , it seems , that j. webster was not aware of . and therefore no such wonder that the soul of samuel had such a kindness for him , as to appear to him in the depth of his distress , to settle his mind , by telling him plainly the upshot of the whole business , that he should lose the battle , and he and his sons be slain , that so he might give a specimen of the bravest valour that ever was atchieved by any commander , in that he would not suffer his countrey to be over-run by the enemy , while he was alive , without resistance ; but though he knew certainly he should fail of success , and he and his sons dye in the fight , yet in so just and honourable a cause as the defence of his crown and his countrey , would give the enemy battle in the field , and sacrifice his own lise for the safety of his people . out of the knowledge of which noble spirit in saul , and his resolved valour in this point , ●…hose words haply may come from samuel , to morrow shalt thou and thy sons be with me , ( as an auspicious insinuation of their savourable reception into the other world ) in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thalamo justorum , as munster has noted out of the rabbins . lastly , as for that weak imputation that this opinion of its being samuel's soul that appeared , is popish , that is very plebeianly and idiotically spoken , as if every thing that the popish party are for , were popish . we divide our zeal against so many things that we fancy popish , that we scarce reserve a just share of detestation against what is truly so : such as are that gross , rank , and scandalous impossibility of transubstantiation , the various modes of fulsome idolatry and lying impostures , the uncertainty of their loyalty to their lawful soveraigns by their superstitious adhesion to the spiritual tyranny of the pope , and that barbarous and ferine cruelty against those that are not either such fools as to be perswaded to believe such things as they would obtrude upon men , or are not so false to god and their own consciences , as knowing better , yet to profess them . as for that other opinion , that the greater part of the reformed divines hold , that it was the devil that appeared in samuel's shape ; and though grotius also seems to be enclined thereto , alledging that passage of porphyrius , de abstinentia animalium , where he describes one kind of spirit to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( which is , i confess , very apposit●… to this story ; nor do doubt but that in many of these necromantick apparitions , they are ludicrous spirits , not the souls of the deceased that appear ) yet i am clear for the appearing of the soul of samuel in this story , from the reasons above alledged , and as clear that in other necromancies it may be the devil , or such kind of spirits as porphyrius above describes , that change themselves into omnifarious forms and shapes , and one while act the parts of daemons , another while of angels or gods , and another while of the souls of the deceased : and i confess such a spirit as this might personate samuel here , for any thing webster has alledged to the contrary . for his arguments indeed are wonderfully weak and woodden , as may be understood out of what i have hinted concerning the former opinion . but i cannot further particularize now . for i have made my postscript much longer than my letter , before i was aware ; and i n●…d not enlarge to you , who are so well vers●…d in these things already , and can by the quickness of your parts presently collect the whole m●…asure of h●…ules by his foot , and sufficiently understand by this time it is no rash censure o●… mine in my letter , that ●…ster's book is but a weak impertinent piece of work , the very 〈◊〉 thereof being so weak and impcrti●… ▪ and falling so short of the scope h●… aims it , which was really to prove that there was no such thing as a witch or wizzard , that is , not any mention thereof , in scripture , by any name of one that had more to do with the devil , or the devil with him , than with other wicked men ; that is to say , of one who in vertue of covenant either implicit or explicit did strange things by the help of evil spirits , but that there are many sorts of deceivers and impostors , and diverse persons , under a passive delusion of melancholy and fancy , which is part of his very title-page . whereby he does plainly insinuate , there is nothing but couzenage or melancholy in the whole business of the feats of witches . but a little to mitigate or smother the grossness of this false assertion , he adds , and that there is no corporeal league betwixt the devil and the witch ; and that he does not suck on the witches body , nor has carnal copulation with her , nor the witches are turned into dogs or cats , &c. all which things , as you may see in his book , he understands in the grossest manner imaginable , as if the imps of witches had mouths of slesh to suck them , and bodies of slesh to lye with them . and at this rate he may understand a corporeal league , as if it were no league or covenant , unless some lawyer drew the instrument , and engrossed it in vellum or thick parchment , and there were so many witnesses with the hand and seal of the party : nor any transformation into dogs or cats , unless it were real and corporeal , or grosly carnal ; which none of his witchmongers , as he rudely and slovenly calls that learned and serious person dr. casaubon and the rest , do believe . onely it is a disputable case of their bodily transformation , bctwixt bodinus and remigius ; of which more in my scholia . but that without this carnal transmutation a woman might not be accounted a witch , is so foolish a supposition , that webster himself certainly must be ashamed of it . wherefore if his book be writ onely to prove there is no such thing as a witch that covenants in parchment with the devil by the advice of a lawyer , and is really and carnally turned into a dog , cat , or hare , &c. and with carnal lips sucked by the devil , and is one with whom the devil lies carnally ; the scope thereof is manifestly impertinent , when neither dr. casaubon nor any one else holds any such thing . but as for the true and adequate notion of a witch or wizzard , such as at first i described , his arguments all of them are too too weak or impertinent , as to the disproving the existence of such a witch as this , who betwixt his deceivers , impostours , and melancholists on one hand , and those gross witches he describes , on the other hand , goes away shere as a hare in a green balk betwixt two lands of corn , none of his arguments reaching her or getting the sight of her , himself in the mean time standing on one side amongst the deceivers and impostours , his book , as to the main design he drives at , being a mere cheat and impostour . advertisement . this letter of dr. moor being left amongst other papers appertaining to this new-intended edition by mr. glanvil , and i perceiving in a letter of his to the doctor that he had a mind this letter should be published together with his book , it is done accordingly , and prefixed at the beginning thereof , as natural method requires , the letter being hortatory to quicken mr. glanvil to dispatch his intended new edition for the undeceiving of the world , and the postscript containing many things of a general insluence upon the whole book . but that the doctor may suffer no prejudice through this publishing of his letter and postscript , from the sharpness and satyricalness of them in some places , i shall for the more rightly understanding his meaning in the using that mode of writing upon this occasion , transcribe a passage of a letter of his to his friend mr. glanvil , relating thereto . i pray you send me word whether that postscript will not meet with all the elusory cavils of that profane busfoon , upon those places of holy scripture : his unworthy usage of the holy writ , and his derisorious interpretations of it in the behalf of his beloved hags , provoked my indignation to such schemes of deriding and exposing him , as otherwise i should never have condescended to . this is a sufficient testimony of the doctor 's aversness from such manner of writing . but as divines tell us , that anger and punishment are god's opus alienum , his strange work , as being more abhorrent from his nature ; but yet for the good of the universe he steps out sometimes into that dispensation : so i think it not misbecoming good men , sometimes to condescend , as the doctor calls it , to the chastising prophane drolls and abusers of holy things , by a just derision and satyrical reprehension for their freakish and impious sauciness , provided it be done sincerely , and sor the publick good . saducismus triumphatus : or , full and plain evidence concerning witches and apparitions . the first part thereof conteining philosophical considerations which defend their possibility . whereunto is added , the true and genuine notion , and consistent explication of the nature of a spirit , for the more full confirmation of the possibility of their existence . london : printed , . to the illustrious charles duke of richmond and lenox . my lord , your grace having been pleased to command the first , and more imperfect , edition of this discourse , i have presumed that your candour will accept the draught that hath had my last hand upon it . and though i am not fond enough to phancy any art or ornament in the composure to recommend it ; yet , i know , the essay is seasonable , and contains things which relate to our biggest interests ; the design being to secure some of the out-works of religion , and to regain a parcel of ground which bold infidelity hath invaded . and , my lord , i cannot but observe sadly , that while the sects are venting their animosities against each other , and scrambling for their conceits , and the particular advantages of their way , they perceive not that atheism comes on by large strides , and enters the breaches they have made . sober and considerate men see the formidable danger , and some of them have strenuously endeavoured to maintain the walls , while the factions within are so busie and so divided , that they cannot attend the desperate hazard , and will not joyn in a common defence . among those generous defendants i desire to pitch , and have undertaken to make good one of the forts upon which the enemy hath made impetuous assaults , and i hope with no contemptible success . for my part , my lord , i am very little concerned for the small pedlaries that some mens fondness calls religion , by which that sacred thing hath been exposed to a great deal of contempt and dishonour . but yet i think it my duty to have a zeal for those great and certain matters upon which our hopes in an other world are grounded : and that our expectations of a future being , are not imaginary and fantastick , we have reasonable evidence enough from the attributes of god , the phaenomena of providence , and the nature of our souls , to convince any , but those who will stupidly believe that they shall dye like beasts , that they may live like them . i confess the philosophick arguments that are produced for the desirable article , though very cogent , are many of them speculative and deep , requiring so great an attention and sagacity , that they take no hold upon the whissling spirits , that are not used to consider ; nor upon the common sort , that cannot reach such heights of argument : but they are both best convinced by the proofs that come nearest the sence , which indeed strike our minds fullest , and leave the most lasting impressions ; whereas high speculations being more thin and subtile , easily slide off even from understandings that are most capable to receive them . for this reason , among some others , i appear thus much concerned for the justification of the belief of witches , it suggesting palpable and current evidence of our immortality , which i am exceedingly sollicitous to have made good . for really , my lord , if we make our computes like men , and do not suffer our selves to be abused by the slatteries of sense , and the deceitful gay●…ties that steal us away from god , and from our selves , there is nothing can render the thoughts of this odd life tolerable , but the expectation of another . and wise men have said , that they would not live a moment , if they thought they were not to live again . this perhaps some may take to be the discontented paradox of a melancholick , vext and of mean condition , that is pinched by the straitness of fortune , and envies the heights of others selicity and grandeurs ; but by that time those that judge so , have spent the heats of frolick youth , and have past over the several stages of vanity ; when they come to sit down , and make sober reflections upon their pleasures and pursuits , and sum up the accomp●… of all that is with them , and before them , i doubt not but their considering thoughts will make solomon's conclusion , and find , that 't is but a misery to live , if we were to live for nothing else . so that if the content of the present life were all i were to have for the hopes of immortality . i should even upon that account be very unwilling to believe that i was mortal : for certainly the pleasures that result from the thoughts of another world in those that not onely see it painted in their imaginations , but feel it begun in their souls , are as far beyond all the titillations of sense , as a real lasting happiness is beyond the delusive images of a dream . and therefore they that think to secure the injoyment of their pleasures by the insamy of our natures in the overthrow of our future hopes , indeavour to dam up the fountain of the fullest and cleanest delights ; and seek for limpid waters in the sinks and puddles of the strects . you see , my lord , how my zeal for this mighty interest transports me to a greater length in th●… address , than perhaps may consist with strict decorum ; and i indulge my pen the rather in th●… licence , because possibly your grace's name may draw some eyes hither that have need of such suggestions , and those that have not need a great deal more . it cannot be proper to add here those large accounts which would be requisite in a design of full conviction : but for the present , if they shall please to look forward , they may likely meet some things not unfit for their serious thoughts ; and i intend to take a season to present them others , more particularly suitable to what i know is as much their interest , as i doubt it is their want . but , my lord , i fear i am importunate , and beseech your grace to pardon the boldness of my lord , your grace's most obedient servant , jos. glanvil . preface . there are a sort of narrow and confin'd spirits , who account all discourses needless , that are not for their particular purposes ; and judge all the world to be of the size and genius of those within the circle of their knowledge and acquaintance ; so that with a pert and pragmatique insolence , they censure all the braver designs and notices that lie beyond their ken , as nice and impertinent speculations : an ignorant and proud injustice ; as if this sort were the onely persons , whose humour and needs should be consulted . and hence it comes to pass , that the greatest and worthiest things that are written or said , do always meet with the most general neglect and scorn , since the lesser people , for whom they were not intended , are quick to shoot their bolt , and to condemn what they do not understand , and because they do not . whereas on the other side , those that are able to judge and would incourage , are commonly reserv'd and modest in their sentences ; or , if they should seek to do right to things that are worthy , they are sure to be out-voiced by the rout of ignorant contemners . upon which accounts i have often thought that he that courts and values popular estimation , takes not the right way if he endeavour any thing that is really excellent : but he must study the little plausibilities , and accommodate the humour of the mant , who are active ministers of fame , being zealous and loud in their applauses , as they are clamorous and impetuous in their oppositions . as for these , 't is one of my chief cares to make my self as much unconcern'd at their censures , as i am at the cacklings of a flock of geese , or at the eager displeasure of those little snarling animals , that are angry when i go along the streets . nor can any man be either wise or happy , till he hath arrived to that greatness of mind , that no more considers the tattling of the multitude than the whistling of the wind . not that i think the common people are to be contemned for the weakness of their understandings ; 't is an insolent meanness of spirit that doth that : but w●…n conceited ignorance sits down in the judgment seat , and gives peremplory verdicts upon things beyond its line ▪ the wise man smiles and passeth by . for such ( if that may signifie any thing to keep them from troubling themselves about the following considerations ) i desire they would take notice from me , that i writ not those things for such as they ; and they will do well to throw up the book upon this advertisement , ex●…pt they will stay to hear , that though philosophical discourses to justifie the common belief about witches , are nothing at all to them , or those of their measure ; yet they are too seasonable and necessary for our age , in which atheism is begun in sadducism : and those that dare not bluntly say , there is no god , content themselves ( for a sair step and introduction ) to deny there are spirits , or witches . which sort of infidels , though they are not ordinary among the meer vulgar , yet are they numerous in a little higher rank of understandings . and those that know any thing of the world , know , that most of the looser gentry , and the small pretenders to philosophy and wit , are generally deriders of the belief of witches and apparitions . and were this a slight or mere speculative mistake , i should not trouble my self or them about it . but i fear this errour hath a core in it that is worse than heresie : and therefore how little soever i care what men believe or teach in matters of opinion , i think i have reason to be concern'd in an affair that toucheth so near upon the greatest interests of religion . and really i am astonisht sometimes to think into what a kind of age we are fallen , in which some of the greatest impieties are accounted but bugs , and terrible names , invisible tittles , peccadillo's , or chimera's . the sad and greatest instances , are sacriledge , rebellion , and witchcraft . for the two former , there are a sort of men ( that are far from being profest enemi●…s to religion ) who , i do not know whether they own any such vices . we find no mention of them in their most particular confessions , nor have i observed them in those sermons that have contained the largest catalogues of the sins of our age and nation . 't were dangerous to speak of them as sins , for fear who should be found guilty . but my business at present is not with these , but the other , witchcraft , which i am sure was a sin of elder times ; and how comes it about that our age , which so much outdoes them in all other kinds of wickedness , should be wholly innocent in this ? that there may be witches and apparitions in our days , notwithstanding the objections of the modern sadduce , i believe i have made appear in the considerations following ; in which i did not primarily intend direct proof , but defence , as the title of the first edition , which is reslor'd in these later mention'd . and if it should be objected , that i have for the most part used onely supposals and conjectural things in the vindication of the common belief , and speak with no point-blank assurance in my particular answers , as i do in the general conclusion ; i need onely say , that the proposition i desend is matter of fact , which the disbelievers impugne by alledging that it cannot be , or it is not likely : in return to which , if i shew how those things may be , and probably , notwithstanding their allegations , though i say not downright that they are in the particular way i offer , yet 't is enough for the design of defence , though not for that of proof : for when one saith a thing cannot be , and i tell him how possibly it may , though i hit not the just manner of it , i yet defeat the objection against it , and make way for the evidence of the thing de facto ; which now i have added from the divine oracles , and two modern relations that are clear and unexceptionable . i have no humour nor delight in telling stories , and do not publish these for the gratification of those that have ; but i record them as arguments for the confirmation of a truth which hath indeed been attested by multitudes of the like evidences in all places and times . but things remote , or long past , are either not believed or forgotten : whereas these being fresh and near , and attended with all the circumstances of credibility ▪ it may be expected they should have the more success upon the obstinacy of unbelievers . but after all this , i must consess , there is one argument against me , which is not to be dealt with , viz. a mighty confidence grounded upon nothing , that swaggers , and huffs , and swears there are no witches . for such philosophers as these , let them enjoy the opinion of their own superlative judgements , and enter me in the first rank of fools for crediting my senses , and those of all the world , before their sworn dictates . if they will believe in scott , hobbes , and osborne , and think them more infallible than the sacred oracles , the history of all ages , and the full experience of our own , who can help it ? they must not be contradicted , and they are resolved not to be perswaded . for this sort of men , i never go about to convince them of any thing . i●… i can avoid it , i throw nothing before them , lest they should turn again , and rend me . their opinions came into their heads by chance , when their little reasons had no notice of their entrance ; and they must be let alone to go out again of themselves , the same way they ●…ntred . therefore not to make much noise to disturb these infallible hufsers ( and they cannot hear a little for their own ) i softly step by them , leaving onely this whisper behind me ; that though their worshipful ignorance and sottishness can relish nothing of a discourse that doth not minister to sensuality and unbelief , yet my considerations have had the good ●…ortune of a better reception from the braver and more generous spirits , than my fondest hopes could have expected ; and persons whose good thoughts i have reason to value , have assured me that their kindness to my book hath improved upon second and more careful perusals : which i mention for this purpose , that those that need my remarques , and cannot feel them in a running reading , may please to turn their eyes back , and deliberately think over what i have offered ; from which course i dare promise them more satisfaction than from their haste . bath june . . j. g. some considerations about witchcraft . in a letter to robert hunt , esq sect . i. sir , the frequent and late dealings you have had in the examination of witches , and the regards of one that hath a very particular honour for you , have brought you the trouble of some considerations on the subject . and though what i have to say , be but the unaccurate product of a little leisure ; yet i hope it may afford you some , not unreasonable , accounts of the odd phaenomena of witchcraft and fascination , and contribute to the defence of the truth and certainty of matters , which you know by experiments that could not deceive , in spite of the petty exceptions of those that are resolved to believe nothing in affairs of this nature . and if any thing were to be much admired in an age of wonders , not onely of nature , ( which is a constant prodigie ) but of men and manners ; it would be to me matter of astonishment , that men , otherwise witty and ingenious , are fallen into the conceit that there is no such thing as a witch or apparition , but that these are the creatures of melancholy and superstition , foster'd by ignorance and design ; which comparing the confidence of their disbelief with the evidence of the things denied , and the weakness of their grounds , would almost suggest that themselves are an argument of what they deny ; and that so confident an opinion could not be held upon such inducements , but by some kind of witchcraft and fascination in the fancy . and perhaps that evil spirit whose influences they will not allow in actions ascribed to such causes , hath a greater hand and interest in their proposition than they are aware of . for that subtile enemy of mankind ( since providence will not permit him to mischief us without our own concurrence ) attempts that by stratagem and artifice , which he could never effect by open ways of acting ; and the success of all wiles depending upon their secrecy and concealment , his influence is never more dangerous than when his agency is least suspected . in order therefore to the carrying on the dark and hidden designs he manageth against our happiness and our souls , he cannot expect to advantage himself more , than by insinuating a belief , that there is no such thing as himself , but that fear and fancy make devils now , as they did gods of old . nor can he ever draw the assent of men to so dangerous an assertion , while the standing sensible evidences of his existence in his practices by and upon his instruments are not discredited and removed . 't is doubtless therefore the interest of this agent of darkness to have the world believe , that the notion they have of him is but a phantôme and conceit ; and in order thereunto , that the stories of witches , apparitions , and indeed every thing that brings tidings of another world , are but melancholick dreams , and pious romances . and when men are arrived thus sar to think there are no diabolical contracts or apparitions , their belief that there are such spirits rests onely upon their faith and reverence to the divine oracles , which we have little reason to apprehend so great in such assertors , as to command much srom their assent ; especially in such things in which they have corrupt interests against their evidence . ●…o that he that thinks there is no witch , believes a devil gratis , or at least upon inducements , which he is like to find himself disposed to deny when he pleaseth . and when men are arrived to this degree of dissidence and infidelity , we are beholden to them if they believe either angel , or spirit , resurrection of the body , or immortality of souls . these things hang together in a chain of connexion , at least in these mens hypothesis ; and 't is but an happy chance if he that hath lost one link holds another . so that the vitals of religion being so much interessed in this subject , it will not be unnecessary employment particularly to discourse it . and in order to the proof that there have been , and are , unlawful confederacies with evil spirits , by vertue of which the hellish accomplices perform things above their natural powers : i must premise , that this being matter of fact , is onely capable of the evidence of authority and sense : and by both these the being os witches and diabolical contracts is most abundantly confirm'd . all histories are full of the exploits of those instruments of darkness ; and the testimony of all ages , not onely of the rude and barbarous , but of the most civiliz'd and polish'd world , brings tidings of their strange performances . we have the attestation os thousands of eye and car-witnesses , and those not of the easily deceivable vulgar onely , but of wise and grave discern●…rs ; and that , when no interest could oblige them to agree together in a common lye. i say , we have the light of all these circumstances to confirm us in the belief of things done by persons of despicable power and knowledge , beyond the reach of art and ordinary nature . standing publick records have been kept of these well-attested relations , and epocha's made of those unwonted events . laws in many nations have been enacted against those vile practices ; those among the jews and our own are notorious ; such cases have been often determined near us , by wise and reverend judges , upon clear and convictive evidence : and thousands in our own nation have suffered death for their vile compacts with apostate spirits . all these i might largely prove in their particular instances , but that 't is not needful , since those that deny the being of witches , do it not out of ignorance of these heads of argument , of which probably they have heard a thousand times ; but from an apprehension that such a belief is absurd , and the things impossible . and upon these presumptions they contemn all demonstrations of this nature , and are hardned against conviction . and i think , those that can believe all histories are romances ; that all the wiser world have agreed together to juggle mankind into a common belief of ungrounded fables ; that the sound senses of multitudes together may deceive them , and laws are built upon chimera's ; that the gravest and wisest judges have been murderers , and the sagest persons fools , or designing impostors : i say , those that can believe this heap of absurdities , are either more credulous than those whose credulity they reprehend ; or else have some extraordinary evidence of their perswasion , viz. that 't is absurd and impossible there should be a witch or apparition . and i am confident , were those little appearances remov'd which men have form'd in their fancies against the belief of such things , their own evidence would make its way to mens assent , without any more arguments than what they know already to enforce it . there is nothing then necessary to be done , in order to the establishing the belief i would reconcile to mens minds , but to endeavour the removal of those prejudices they have received against it : the chief of which i shall particularly deal with . and i begin with that bold assertion , that sect . ii. i. ( i. ) the notion of a spirit is impossible and contradictious , and consequently so is that of witches , the belief of which is founded on that doctrine . to which objection i answer , ( ) if the notion of a spirit be absurd as is pretended , that of a god and a soul distinct from matter , and immortal , are likewise absurdities . and then , that the world was jumbled into this elegant and orderly fabrick by chance ; and that our souls are onely parts of matter that came together we know not whence nor how , and shall again shortly be dissolv'd into those loose atoms that compound them ; that all our conceptions are but the thrusting of one part of matter against another ; and the idea's of our minds mere blind and casual motions . these , and a thou●…and more the grossest impossibilities and absurdities ( consequents of this proposition , that the notion of a spirit is absurd ) will be sad certainties and demonstrations . and with such assertors i would cease to discourse about witches and apparitions , and address my self to obtain their assent to truths infinitely more sacred . and yet ( ) though it should be granted them , that a substance immaterial is as much a contradiction as they can fancy ; yet why ●…hould they not believe that the air and all the regions above us , may have their invisible intellectual agents , of nature like unto our souls , be that what it will , and some of them at least as much degenerate as the vilest and most mischievous among men ? this hypothesis wil be enough to secure the possibility of witches and apparitions . and that all the upper stories of the universe are furnish'd with inhabitants , 't is infinitely reasonable to conclude , from the analogy of nature ; since we see there is nothing so contemptible and vile in the world we reside in , but hath its living creatures that dwell upon it ; the earth , the water , the inferiour air , the bodies of animals , the flesh , the skin , the entrails ; the leaves , the roots , the stalks of vegetables ; yea , and all kind of minerals in the subterraneous regions . i say , all these have their proper inhabitants ; yea , i suppose this rule may hold in all distinct kinds of bodies in the world , that they have their peculiar animals . the certainty of which , i believe the improvement of microscopical observations will discover . from whence i infer , that since this little spot is so thickly peopled in every atome of it , 't is weakness to think that all the vast spaces above , and hollows under ground , are desert and uninhabited . and if both the superiour and lower continents of the universe have their inhabitants also , 't is exceedingly improbable , arguing from the same analogy , that they are all of the meer sensible nature , but that there are at least some of the rational and intellectual orders . which supposed , there is good foundation for the belief of witches and apparitions , though the notion of a spirit should prove as absurd , and unphilosophical , as i judge the denial of it . and so this first objection comes to nothing . i descend then to the second prejudice , which may be thus formed in behalf of the objectors . sect . iii. ii. ( ii. ) there are actions in most of those relations ascribed to witches , which are ridiculous and impossible in the nature of things ; such are ( ) their flying out of windows , after they have anointed themselves , to remote places . ( ) their transformation into cats , hares , and other creatures . ( ) their feeling all the hurts in their own bodies which they have received in those . ( ) their raising tempests , by muttering some nonsensical words , or performing ceremonies alike impertinent as ridiculous . and ( ) their being suck'd in a certain private place of their bodies by a familiar . these are presumed to be actions inconsistent with the nature of spirits , and above the powers of those poor and miserable agents . and therefore the objection supposeth them performed onely by the fancy ; and that the whole mystery of witchcraft is but an illusion of crasie imagination . to this aggregate objection i return , ( ) in the general , the more absurd and unaccountable these actions seem , the greater confirmations are they to me of the truth of those relations , and the reality of what the objectors would destroy for these circumstances being exceeding unlikely , judging by the measures of common belief , 't is the greater probability they are not fictitious : for the contrivers of fictions use to form them as near as they can conformably to the most unsuspected realities , endeavouring to make them look as like truth as is possible in the main supposals , though withal they make them strange in the circumstance . none but a fool or madman would re●…ate , with a purpose of having it believed , that he saw in ireland men with hoofs on their heads , and eyes in their breasts ; or if any should be so ridiculously vain , as to be serious in such an incredible romance , it cannot be supposed that all travellers that come into those parts after him should tell the same story . there is a large field in fiction ; and if all those relations were arbitrary compositions , doubtless the first romancers would have framed them more agreeable to the common doctrine of spirits ; at least , after these supposed absurdities had been a thousand times laugh'd at , people by this time would have learn'd to correct those obnoxious extravagancies ; and though they have not yet more veracity than the ages of ignorance and superstition , yet one would expect they should have got more cunning . this suppos'd impossibility then of these performances , seems to me a probable argument that they are not wilful and designed forgeries . and if they are fancies , 't is somewhat strange , that imagination , which is the most various thing in all the world , should infinitely repeat the same conceit in all times and places . but again ( ) the strange actions related of witches , and presumed impossible , are not ascribed to their own powers ; but to the agency of those wicked confederates they imploy . and to affirm that those evil spirits cannot do that which we conceit impossible , is boldly to stint the powers of creatures , whose natures and faculties we know not ; and to measure the world of spirits by the narrow rules of our own impotent beings . we see among our selves the performances of some out-go the conceits and possibilities of others ; and we know many things may be done by the mathematicks and mechanick artifice , which common heads think impossible to be effected by the honest ways of art and nature . and doubtless , the subtilties and powers of those mischievous fiends are as much beyond the reach and activities of the most knowing agents among us , as theirs are beyond the wit and ability of the most rustick and illiterate . so that the utmost that any mans reason in the world can amount to in this particular , is onely this , that he cannot conceive how such things can be performed ; which onely argues the weakness and imperfection of our knowledge and apprehensions , not the impossibility of those performances : and we can no more from hence form an argument against them , than against the most ordinary effects in nature . we cannot conceive how the foetus is form'd in the womb , nor as much as how a plant springs from the earth we tread on ; we know not how our souls move the body , nor how these dislant and extream natures are united ; as i have abundantly shewn in my scepsis scientifica . and if we are ignorant of the most obvious things about us , and the most considerable within our selves , 't is then no wonder that we know not the constitution and powers of the creatures , to whom we are such strangers . briesly then , matters of fact well proved ought not to be denied , because we cannot conceive how they can be performed . nor is it a reasonable method of inserence , first to presume the thing impossible , and thence to conclude that the fact cannot be proved . on the contrary , we should judge of the action by the evidence , and not the evidence by the measures of our fancies about the action . this is proudly to exalt our own opinions above the clearest testimonies and most sensible demonstrations of fact : and so to give the lye to all mankind , rather than distrust the conceits of our bold imaginations . but yet further , ( ) i think there is nothing in the instances mention'd , but what may as well be accounted for by the rules of reason and philosophy , as the ordinary affairs of nature . for in resolving natural phaenomena , we can onely assign the probable causes , sheing how things may be , not presuming how they are . and in the particulars under our examen , we may give an account how 't is possible , and not unlikely , that such things ( though somewhat varying from the common road of nature ) may be acted . and if our narrow and contracted minds can furnish us with apprehensions of the way and manner of such performances , though perhaps not the true ones , 't is an argument that such things may be effected by creatures whose powers and knowledge are so vastly exceeding ours . i shall endeavour theresore briefly to suggest some things that may render the possibility of these performances conceivable , in order to the removal of this objection , that they are contradictions and impossible . for the first then , that the confederate spirit should transport the witch through the air to the place of general rendezvous , there is no difficulty in conceiving it ; and if that be true which great philosophers affirm , concerning the real separability of the soul from the body without death , there is yet less ; for then 't is easie to apprehend , that the soul having left its gross and sluggish body behind it , and being cloath'd onely with its immediate vehicle of air , or more subtile matter , may be quickly conducted to any place it would be at by those officious spirits that attend it . and though i adventure to affirm nothing concerning the truth and certainty of this supposition , yet i must needs say , it doth not seem to me unreasonable . and our experience of apoplexies , epilepsies , ecstasies , and the strange things men report to have seen during those deliquiums , look favourably upon this conjecture ; which seems to me to contradict no principle of reason or philosophy ; since death consists not so much in the actual separation of soul and body , as in the indisposition and unfitness of the body for vital union , as an excellent philosopher hath made good . on which hypothesis , the witches anointing her self before she takes her flight , may perhaps serve to keep the body tenantable , and in fit disposition to receive the spirit at its return . these things , i say , we may conceive , though i affirm nothing about them ; and there is not any thing in such conceptions but what hath been own'd by men of worth and name , and may seem fair and accountable enough to those who judge not altogether by the measures of the populace and customary opinion . and there 's a saying of the great apostle that seems to countenance this platonick notion ; what is the meaning else of that expression , [ whether in the body or out of the body , i cannot tell ] except the soul may be separated from the body without death ? which if it be granted possible , 't is sufficient for my purpose . and ( ) the transformations of witches into the shapes of other animals , upon the same supposal is very conceivable , since then 't is easie enough to imagine , that the power of imagination may form those passive and pliable vehicles into those shapes , with more ease than the fancy of the mother can the stubborn matter of the foetus in the womb , as we see it frequently doth in the instances that occur of signatures and monstrous singularities ; and perhaps sometimes the confederate spirit puts tricks upon the senses of the spectators , and those shapes are onely illusions . but then ( ) when they feel the hurts in their gross bodies , that they receive in their airy vehicles , they must be supposed to have been really present , at least in these latter ; and 't is no more difficult to apprehend how the hurts of those should be translated upon their other bodies , than how diseases should be inflicted by the imagination , or how the fancy of the mother should wound the foetus , as several credible relations do attest . and ( ) for their raising storms and tempests , they do it not , be sure , by their own , but by the power of the prince of the air , their friend and allie ; and the ceremonies that are enjoyn'd them are doubtless nothing else but entertainments for their imaginations , and are likely design'd to perswade them , that they do these strange things themselves . and ( lastly ) for their being suck'd by the familiar , i say ( ) we know so little of the nature of doemons and spirits , that 't is no wonder we cannot certainly divine the reason of so strange an action . and yet ( ) we may conjecture at some things that may render it less improbable . for some have thought that the genii ( whom both the platonical and christian antiquity thought embodied ) are recreated by the reeks and vapours of humane blood , and the spirits that proceed from them : which supposal ( if we grant them bodies ) is not unlikely , every thing being refresh'd and nourish'd by its like . and that they are not perfectly abstract from all body and matter , besides the reverence we owe to the wisest antiquity , there are several considerable arguments i could alledge to render it exceeding probable . which things supposed , the devil 's sucking the sorceress is no great wonder , nor difficult to be accounted for . or perhaps ( ) this may be onely a diabolical sacrament and ceremony to confirm the hellish covenant . to which i add , ( ) that which to me seems most probable , viz. that the familiar doth not onely suck the witch , but in the action infuseth some poysonous ferment into her , which gives her imagination and spirits a magical tincture , whereby they become mischievously influential ; and the word venefica intimates some such matter . now that the imagination hath a mighty power in operation , is seen in the just now mention'd signatures and diseases that it causeth ; and that the fancy is modified by the qualities of the blood and spirits , is too evident to need proof . which things supposed , 't is plain to conceive that the evil spirit having breath'd some vile vapour into the body of the witch , it may taint her blood and spirits with a noxious quality , by which her infected imagination , heightned by melancholy and this worse cause , may do much hurt upon bodies that are impressible by such influences . and 't is very likely that this ferment disposeth the imagination of the sorceress to cause the mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or separation of the soul from the body , and may perhaps keep the body in sit temper for its re-entry ; as also it may facilitate transformation , which , it may be , could not be effected by ordinary and unassisted imagination . thus we see , 't is not so desperate to form an apprehension of the manner of these odd performances ; and though they are not done the way i have describ'd , yet what i have said may help us to a conceit of the possibility , which sufficeth for my purpose . and though the hypotheses i have gone upon will seem as unlikely to some , as the things they attempt to explain are to others ; yet i must desire their leave to suggest , that most things seem improbable ( especially to the conceited and opinionative ) at first proposal : and many great truths are strange and odd , till custome and acquaintance have reconciled them to our fancies . and i 'le presume to add on this occasion , ( though i love not to be confident in assirming ) that there is none of the platonical supposals i have used , but what i could make appear to be fair and reasonable , to the capable and unprejudic'd . sect . iv. iii. but ( iii. ) i come to another prejudice against the being of witches , which is , that 't is very improbable that the devil , who is a wise and mighty spirit , should be at the beck of a poor hag , and have so little to do , as to attend the errands and impotent lusts of a silly old woman . to which i might answer , ( ) that 't is much more improbable that all the world should be deceiv'd in matters of fact , and circumstances of the clearest evidence and conviction ; than that the devil , who is wicked , should be also unwise ; and that he that perswades all his subjects and accomplices out of their wits , should himself act like his own temptations and perswasions . in brief , there is nothing more strange in this objection , than that wickedness is baseness and servility ; and that the devil is at leisure to serve those , he is at leisure to tempt , and industrious to ruine . and again , ( ) i see no necessity to believe that the devil is always the witches confederate ; but perhaps it may fitly be considered , whether the familiar be not some departed humane spirit , forsaken of god and goodness , and swallowed up by the unsatiable desire of mischief and revenge , which possibly by the laws and capacity of its state it cannot execute immediately . and why we should presume that the devil should have the liberty of wandring up and down the earth and air , when he is said to be held in the chains of darkness ; and yet that the separated souls of the wicked , of whom no such thing is affirm'd in any sacred record , should be thought so imprison'd , that they cannot possibly wag from the place of their confinement , i know no shadow of conjecture . this conceit i 'm confident hath prejudic'd many against the belief of witches and apparitions ; they not being able to conceive that the devil should be so ludicrous as appearing spirits are sometimes reported to be in their frolicks ; and they presume , that souls departed never revisit the free and open regions ; which confidence , i know nothing to justifie : for since good men in their state of separation are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , why the wicked may not be supposed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the worst sense of the word , i know nothing to help me to imagine . and if it be supposed that the imps of witches are sometimes wicked spirits of our own kind and nature , and possibly the same that have been sorcerers and witches in this life : this supposal may give a fairer and more probable account of many of the actions of sorcery and witchcraft , than the other hypothesis , that they are always devils . and to this conjecture i 'le adventure to subjoyn another , which also hath its probability , viz. ( ) that 't is not impossible but the familiars of witches are a vile kind of spirits , of a very inferiour constitution and nature , and none of those that were once of the highest hierarchy , now degenerated into the spirits we call devils . and for my part i must confess , that i think the common division of spirits much too general ; conceiving it likely there may be as great a variety of intellectual creatures in the invisible world , as there is of animals in the visible : and that all the superiour , yea , and inferiour regions , have their several kinds of spirits differing in their natural perfections , as well as in the kinds and degrees of their depravities ; which being supposed , 't is very probable that those of the basest and meanest orders are they , who submit to the mention'd servilities . and thus the sagess and grandeur of the prince of darkness need not be brought into question . sect . v. iv. but ( iv ) the opinion of witches seems to some , to accuse providence , and to suggest that it hath exposed innocents to the fury and malice of revengeful fiends ; yea , and supposeth those most obnoxious , for whom we might most reasonably expect a more special tutelary care and protection ; most of the cruel practices of those presum'd instruments of hell , being upon children , who as they least deserve to be deserted by that providence that superintends all things , so they most need its guardian influence . to this so specious an objection i have these things to answer . ( ) providence is an unfathomable depth ; and if we should not believe the phaenomena of our senses , before we can reconcile them to our notions of providence , we must be grosser scepticks than ever yet were extant . the miseries of the present life , the unequal distributions of good and evil , the ignorance and barbarity of the greatest part of mankind , the fatal disadvantages we are all under , and the hazard we run of being eternally miserable and undone ; these , i say , are things that can hardly be made consistent with that wisdom and goodness that we are sure hath made and mingled it self with all things . and yet we believe there is a beauty and harmony , and goodness in that providence , though we cannot unriddle it in particular instances ; nor , by reason of our ignorance and imperfection , clear it from contradicting appearances ; and consequently , we ought not to deny the being of witches and apparitions , because they will create us some difficulties in our notions of providence . but to come more close , ( ) those that believe that infants are heirs of hell , and children of the devil as soon as they are disclosed to the world , cannot certainly offer such an objection ; for what is a little tri●…ling pain of a moment , to those eternal tortures , to which , if they die assoon as they are born , according to the tenour of this doctrine , they are everlastingly exposed ? but however the case stands as to that , 't is certain , ( ) that providence hath not secured them from other violences they are obnoxious to , from cruelty and accident ; and yet we accuse it not when a whole townful of innocents fall a victim to the rage and ferity of barbarous executioners in wars and massacres . to which i add ( ) that 't is likely the mischief is not so often done by the evil spirit immediately , but by the malignant influence of the sorceress , whose power of hurting consists in the fore-mention'd ferment , which is infused into her by the familiar . so that i am apt to think there may be a power of real fascination in the witches eyes and imagination , by which for the most part she acts upon tender bodies . nescio quis teneros oculus — for the pestilential spirits being darted by a spightful and vigorous imagination from the eye , and meeting with those that are weak and passive in the bodies which they enter , will not fail to infect them with a noxious quality that makes dangerous and strange alterations in the person invaded by this poisonous influence : which way of acting by subtile and invisible instruments , is ordinary and familiar in all natural efficiencies . and 't is now past question , that nature for the most part acts by subtile streams and aporrhoea's of minute particles , which pass from one body to another . or however that be , this kind of agency is as conceivable as any of those qualities ignorance hath call'd sympathy and antipathy , the reality of which we doubt not , though the manner of action be unknown . yea , the thing i speak of is as easie to be apprehended , as how infection should pass in certain tenuious streams through the air from one house to another ; or , as how the biting of a mad dog should fill all the blood and spirits with a venomous and malign ferment ; the application of the vertue doing the same in our case , as that of contact doth in this ▪ yea , some kinds of fascination are perform'd in this grosser and more sensible way , as by striking , giving apples , and the like , by which the contagious quality may be transmitted , as we see diseases often are by the touch . now in this way of conjecture a good account may be given why witches are most powerful upon children and timorous persons , viz. because their spirits and imaginations being weak and passive , are not able to resist the fatal invasion ; whereas men of bold minds , who have plenty of strong and vigorous spirits , are secure from the contagion ; as in pestilential airs clean bodies are not so liable to infection as other tempers . thus then we see 't is likely enough , that very often the sorceress her self doth the mischief ; and we know , de facto , that providence doth not always secure us from one anothers injuries : and yet i must confess , that many times also the evil spirit is the mischievous agent ; though this confession draw on me another objection , which i next propose . sect . vi. v. ( v. ) then it may be said , that if wicked spirits can hurt us by the direction , and at the desire of a witch , one would think they should have the same power to do us injury without instigation or compact ; and if this be granted , 't is a wonder that we are not always annoy'd and infested by them . to which i return , ( ) that the laws , liberties , and restraints of the inhabitants of the other world are to us utterly unknown ; and this way we can onely argue our selves into confessions of our ignorance , which every man must acknowledge that is not as immodest as ignorant . it must be granted by all that own the being , power , and malice of evil spirits , that the security we enjoy is wonderful , whether they act by witches or not ; and by what laws they are kept from making us a prey , to speak like philosophers , we cannot tell : yea , why they should be permitted to tempt and ruine us in our souls , and restrain'd from touching or hurting us in our bodies , is a mystery not easily accountable . but yet ( ) though we acknowledge their power to vex and torment us in our bodies also ; yet a reason may be given why they are less frequent in this kind of mischief , viz. because their main designs are levell'd against the interest and happiness of our souls ▪ which they can best promote , when their actions are most sly and secret ; whereas did they ordinarily persecute men in their bodies , their agency and wicked influence would be discover'd , and make a mighty noise in the world , whereby men would be awaken'd to a suitable and vigorous opposition , by the use of such means as would engage providence to rescue them from their rage and cruelties ; and at last defeat them in their great purposes of undoing us eternally . thus we may conceive that the security we enjoy may well enough consist with the power and malice of those evil spirits ; and upon this account we may suppose that laws of their own may prohibit their unlicens'd injuries , not from any goodness there is in their constitutions , but in order to the more successful carrying on the projects of the dark kingdom ; as generals forbid plunder , not out of love to their enemies , but in order to their own success . and hence ( ) we may suppose a law of permission to hurt us at the instance of the sorceress , may well s●…and with the policy of hell , since by gratifying the wicked person , they encourage her in malice and revenge , and promote thereby the main ends of their black confederacy , which are to propagate wickedness , and to ruine us in our eternal interests . and yet ( ) 't is clear to those that believe the history of the gospel , that wicked spirits have vexed the bodies of men , without any instigation that we read of ; and at this day 't is very likely that many of the strange accidents and diseases that befal us , may be the infliction of evil spirits , prompted to hurt us onely by the delight they take in mischief . so that we cannot argue the improbability of their hurting children and others by witches , from our own security and freedom from the effects of their malice , which perhaps we feel in more instances than we are aware of . sect . vii . vi. but ( vi ) another prejudice against the belief of witches , is , a presumption upon the enormous force of melancholy and imagination , which without doubt can do wonderful things , and beget strange perswasions ; and to these causes some ascribe the presum'd effects of sorcery and witchcraft . to which i reply briefly ; and yet i hope sufficiently , ( i. ) that to resolve all the clear circumstances os fact , which we find in well-attested and confirm'd relations of this kind , into the power of deceivable imagination , is to make fancy the greater prodigie ; and to suppose , that it can do stranger feats than are believed of any other kind of fascination . and to think that pins and nails , for instance , can by the power of imagination be convey'd within the skin ; or that imagination should deceive so many as have been witnesses in objects of sense , in all the circumstances of discovery ; this , i say , is to be infinitely more credulous than the assertors of sorcery and demoniack contracts . and by the same reason it may be believ'd , that all the battles and strange events of the world , which our selves have not seen , are but dreams and fond imaginations , and like those that are fought in the clouds , when the brains of the deluded spectators are the onely theatre of those fancied transactions . and ( ) to deny evidence of act , because their imagination may deceive the relators , when we have no reason to think so but a bare presumption that there is no such thing as is related , is quite to destroy the credit of all humane testimony , and to make all men liars in a larger sence than the prophet concluded in his haste . for not onely the melancholick and the fanciful , but the grave and the sober , whose judgements we have no reason to suspect to be tainted by their imaginations , have from their own knowledge and experience made reports of this nature . but to this it will possibly be rejoyn'd , and the reply will be another prejudice against the belief for which i contend , viz. sect . viii . vii . ( vii . ) that 't is a suspicious circumstance that watchcraft is but a fancy , since the persons that are accused are commonly poor and miserable old women , who are overgrown with discontent and melancholy , which are very imaginative ; and the persons said to be bewitch'd are for the most part children , or people very weak , who are easily imposed upon , and are apt to receive strong impressions from nothing : whereas were there any such thing really , 't is not likely , but that the more cunning and subtil desperado's , who might the more successfully carry on the mischievous designs of the dark kingdom , should be oftner engaged in those black confederacies , and also one would expect effects of the hellish combination upon others than the innocent and ignorant . to which objection it might perhaps be enough to return ( as hath been above suggested ) that nothing can be concluded by this and such like arguings , but that the policy and menages of the instruments of darkness are to us altogether unknown , and as much in the dark as their natures ; mankind being no more acquainted with the reasons and methods of action in the other world , than poor cottagers and mechanicks are with the intrigues of government , and reasons of state. yea peradventure ( ) 't is one of the great designs , as 't is certainly the interest of those wicked agents and machinators , industriously to hide from us their influences and ways of acting , and to work , as near as is possible , incognito : upon which supposal 't is easie to conceive a reason , why they most commonly work by , and upon the weak and the ignorant , who can make no cunning observations , or tell credible tales to detect their artifice . besides ( ) 't is likely a strong imagination , that cannot be weaken'd or disturb'd by a busie and subtile ratiocination , is a necessary requisite to those wicked persormances ; and without doubt an heightned and obstinate fancy hath a great influence upon impressible spirits ; yea , and as i have conjectur'd before , on the more passive and susceptible bodies . and i am very apt to believe , that there are as real communications and intercourses between our spirits , as there are between material agents ; which secret influences , though they are unknown in their nature and ways of acting , yet they are sufficiently felt in their effects : for experience attests , that some by the very majesty and greatness of their spirits , discovered by nothing but a certain noble air that accompanies them , will bear down others less great and generous , and make them sneak before them ; and some , by i know not what stupifying vertue , will tie up the tongue , and consine the spirits of those who are otherwise brisk and voluble . which thing supposed , the influences of a spirit possess'd of an active and enormous imagination , may be malign and fatal where they cannot be resisted ; especially when they are accompanied by those poysonous reaks that the evil spirit breathes into the sorceress , which likely are shot out , and applied by a fancy heightned and prepared by melancholy and discontent . and thus we may conceive why the melanchclick and envious are used upon such occasions , and for the same reason the ignorant , since knowledge checks and controuls imagination ; and those that abound much in the imaginative faculties , do not usually exceed in the rational . and perhaps ( ) the daemon himself useth the imagination of the witch so qualified for his purpose , even in those actions of mischief which are more properly his ; for it is most probable , that spirits act not upon bodies immediately , and by their naked essence , but by means proportionate , and sutable instruments that they use ; upon which account likely 't is so strictly required , that the sorceress should believe , that so her imagination might be more at the devotion of the mischievous agent . and sor the same reason also ceremonies are used in inchantments , viz. for the begetting this diabolical faith , and heightning the fancy to a degree of strength and vigour sufficient to make it a fit instrument for the design'd performance . those i think are reasons of likelihood and probability , why the hellish confederates are mostly the ignorant and the melancholick . to pass then to another prejudice . sect . ix . viii . ( viii . ) the frequent impostures that are met with in this kind , beget in some a belief , that all such relations are forgeries and tales ; and if we urge the evidence of a story for the belief of witches or apparitions . they will produce two as seemingly strong and plausible , which shall conclude in mistake or design ; inferring thence , that all others are of the same quality and credit . but such arguers may please to consider , ( ) that a single relation for an assirmative , sufficiently confirmed and at tested , is worth a thousand tales of forgery and imposture , from whence an universal negative cannot be concluded . so that , though all the objectors stories be true , and an hundred times as many more such deceptions ; yet one relation , wherein no fallacy or fraud could be suspected for our assirmative , would spoil any conclusion could be erected on them . and ( ) it seems to me a belief sufficiently bold and precarious , that all these relations of forgery and mistake should be certain , and not one among all those which attest the assirmative reality , with circumstances as good as could be expected , or wish'd , should be true ; but all fabulous and vain . and they have no reason to object credulity to the assertors of sorcery and witchcraft , that can swallow so large a morsel . and i desire such objectors to consider , ( ) whether it be fair to infer , that because there are some cheats and impostures , that therefore there are no realities . indeed frequency of deceit and fallacy will warrant a greater care and caution in examining ; and scrupulosity and shiness of assent to things wherein fraud hath been practised , or may in the least degree be suspected : but , to conclude , because that an old woman's fancy abused her , or some knavish fellows put tricks upon the ignorant and timorous , that theresore whole assises have been a thousand times deceived in judgements upon matters of fact , and numbers of sober persons have been forsivorn in things wherein perjury could not advantage them ; i say , such inferences are as void of reason , as they are of charity and good manners . sect . x. ix . but ( ix ) it may be suggested further , that it cannot be imagin'd what design the devil should have in making those solemn compacts , since persons of such debauch'd and irreclaimable dispositions as those with whom he is supposed to confderate , are pretty securely his , antecedently to the bargain , and cannot be more so by it , since they cannot put their souls out of possibility of the divine grace , but by the sin that is unpardonable ; or if they could so dispose and give away themselves , it will to some seem very unlikely , that a great and mighty spirit should oblige himself to such observances , and keep such ado to secure the soul of a filly body , which 't were odds but it would be his , though he put himself to no further trouble than that of his ordinary temptations . to which suggestions 't were enough to say , that 't is sufficient if the thing be well prov'd , though the design be not known . and to argue negatively à fine , is very unconclusive in such matters . the laws and affairs of the other world ( as hath been intimated ) are vastly differing from those of our regions , and therefore 't is no wonder we cannot judge of their designs , when we know nothing of their menages , and so little of their natures . the ignorant looker-on can't imagine what the limner means by those seemingly rude lines and scrawls which he intends for the rudiments of a picture ; and the figures of mathematick operation are nonsence , and dashes at a venture , to one uninstructed in mechanicks . we are in the dark to one anothers purposes and intendments ; and there are a thousand intrigues in our little matters , which will not presently confess their design even to sagacious inquisitors . and therefore 't is folly and incogitancy to argue any thing one way or other ●…rom the designs of a sort of beings , with whom we so little communicate ; and possibly we can take no more aim , or guess at their projects and designments , than the gazing beasts can do at ours , when they see the traps and gins that are laid for them , but understand nothing what they mean. thus in general . but i attempt something more particularly , in order to which i must premise , that the devil is a name for a body politick , in which there are very different orders and degrees of spirits , and perhaps in as much variety of place and state , as among our selves ; so that 't is not one and the same person that makes all the compacts with those abused and seduced souls , but they are divers , and those 't is like of the meanest and basest quality in the kingdom of darkness : which being supposed , i offer this account of the probable design of those wicked agents , viz. that having none to rule or tyrannize over within the circle of their own nature and government , they affect a proud empire over us , ( the desire of dominion and authority being largely spread through the whole circumference of degenerated nature , especially among those , whose pride was their original transgression ) every one of these then desires to get him vassals to pay him homage , and to be employ'd like slaves in the services of his lusts and appetites ; to gratifie which desire , 't is like enough to be provided and allowed by the constitution of their state and government , that every wicked spirit shall have those souls as his property , and particular servants and attendants , whom he can catch in such compacts ; as those wild beasts that we can take in hunting , are by the allowance of the law our own ; and those slaves that a man hath purchas'd , are his peculiar goods , and the vassals of his will. or rather those deluding fiends are like the seducing fellows we call spirits , who inveigle children by their false and slattering promises , and carry them away to the plantations of america , to be servilely employed there in the works of their profit and advantage . and as those base agents will humour and flatter the simple unwary youth , till they are on shipboard , and without the reach of those that might rescue them from their hands : in like manner the more mischievous tempter studies to gratifie , please , and accommodate those he deals with in this kind , till death hath lanch'd them into the deep , and they are past the danger of prayers , repentance , and endeavours ; and then he useth them as pleaseth him. this account i think is not unreasonable , and 't will fully answer the objection . for though the matter be not as i have conjectur'd , yet 't will suggest a way how it may be conceiv'd ; which nulls the pretence , that the design is unconceivable . sect . xi . x. but then ( x ) we are still liable to be question'd , how it comes about , that those proud and insolent designers practise in this kind upon so few , when one would expect , that they should be still trading this way , and every where be driving on the project , which the vileness of men makes so feisable , and would so much serve the interest of their lusts . to which , among other things that might be suggested , i return , ( ) that we are never liable to be so betrayed and abused , till by our vile dispositions and tendencies we have forfeited the tutelary care , and oversight of the better spirits ; who , though generally they are our guard and defence against the malice and violence of evil angels , yet it may well enough be thought , that sometimes they may take their leave of such as are swallowed up by malice , envie , and desire of revenge , qualities most contrary to their life and nature ; and leave them exposed to the invasion and solicitations of those wicked spirits , to whom such hateful attributes make them very sutable . and if there be particular guardian angels , as 't is not absurd to fancy , it may then well be supposed , that no man is obnoxious to those projects and attempts , but onely such whose vile and mischievous natures have driven from them their protecting genius . and against this dereliction to the power of evil spirits , 't is likely enough what some affirm , that the royal psalmist directs that prayer , psal. lxxi . ix , x. cast me not off in the time of old age ; forsake me not when my strength faileth . for — they that keep my soul [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the lxx and the vulgar latine , qui custodiunt animam meam ] they take counsel together , say ing , god hath forsaken him , persecute him and take him ; for there is none to deliver him . but i add , ( ) that 't is very probable , that the state wherein they are , will not easily permit palpable intercourses between the bad genii and mankind , since 't is like enough that their own laws and government do not allow their frequent excursions into this world. or , it may with as great probability be supposed , that 't is a very hard and painful thing for them , to force their thin and tenuious bodies into a visible consistence , and such shapes as are necessary for their designs in their correspondencies with witches . for in this action their bodies must needs be exceedingly compress'd , which cannot well be without a painful sense . and this is perhaps a reason why there are so few apparitions , and why appearing spirits are commonly in such haste to be gone , viz. that they may be deliver'd from the unnatural pressure of their tender vehicles ; which i confess holds more , in the apparitions of good than evil spirits ; most relations of this kind , describing their discoveries of themselves , as very transient , ( though for those the holy scripture records , there may be peculiar reason , why they are not so ) whereas the wicked ones are not altogether so quick , and hasty in their visits : the reason of which probably is , the great subtilty and tenuity of the bodies of the former , which will require far greater degrees of compression , and consequently of pain , to make them visible ; whereas the latter are more foeculent and gross , and so nearer allied to palpable consistencies , and more easily reduceable to appearance and visibility . at this turn , sir , you may perceive that i have again made use of the platonick hypothesis , that spirits are embodied , upon which indeed a great part of my discourse is grounded : and therefore i hold my self obliged to a short account of that supposal . it seems then to me very probable , from the nature of sense , and analogy of nature . for ( ) we perceive in our selves , that all sense is caused and excited by motion made in matter ; and when those motions which convey sensible impressions to the brain , the seat of sense , are intercepted , sense is lost : so that , if we suppose spirits perfectly to be disjoyn'd from all matter , 't is not conceivable how they can have the sense of any thing ; for how material objects should any way be perceived , or felt , without vital union with matter , 't is not possible to imagine . nor doth it ( ) seem suitable to the analogy of nature , which useth not to make precipitious leaps from one thing to another , but usually proceeds by orderly steps and gradations : whereas were there no order of beings between us , who are so deeply plunged into the grossest matter , and pure unbodied spirits , 't were a mighty jump in nature . since then the greatest part of the world consists of the finer portions of matter , and our own souls are immediately united unto these , 't is infinitely probable to conjecture , that the nearer orders of spirits are vitally joyned to such bodies ; and so nature by degrees ascending still by the more refin'd and subtile matter , gets at last to the pure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or immaterial minds , which the platonists made the highest order of created beings . but of this i have discoursed elsewhere , and have said thus much of it at present , because it will enable me to add another reason of the unfrequency of apparitions and compacts , viz. ( ) because 't is very likely , that these regions are very unsuitable , and disproportion'd to the frame and temper of their senses and bodies ; so that perhaps , the courser spirits can no more bear the air of our world , than bats and owls can the brightest beams of day . nor can the purer and better any more endure the noisom steams , and poysonous reeks of this dunghil earth , than the delicate can bear a confinement in nasty dungeons , and the foul squalid caverns of uncomfortable darkness . so that 't is no more wonder , that the better spirits no oftner appear , than that men are not more frequently in the dark hollows under ground . nor is 't any more strange that evil spirits so rarely visit us , than that fishes do not ordinarily sly in the air , as 't is said one sort of them doth ; or that we see not the batt daily fluttering in the beams of the sun. and now by the help of what i have spoken under this head , i am provided with some things wherewith to disable another objection , which i thus propose . sect . xii . xi . ( xi . ) if there be such an intercourse between evil spirits and the wicked , how comes it about that there is no correspondence between good angels and the vertuous ? since without doubt these are as desirous to propagate the spirit and designs of the upper and better world , as those are to promote the interest of the kingdom of darkness . which way of arguing is still from our ignorance of the state and government of the other world , which must be confest , and may , without prejudice to the proposition i defend . but particularly , i say , ( ) that we have ground enough to believe , that good spirits do interpose in , yea , and govern our affairs . for that there is a providence reaching from heaven to earth , is generally acknowledged ; but that this supposeth all things to be ordered by the immediate influence , and interposal of the supream deity , some think , is not very philosophical to suppose ; since , if we judge by the analogy of the natural world , all things we see are carried on by the ministery of second causes , and intermediate agents . and it doth not seem so magnificent and becoming an apprehension of the supream numen , to fancy his immediate hand in every trivial management . but 't is exceeding likely to conjecture , that much of the government of us , and our affairs , is committed to the better spirits , with a due subordination and subserviency to the will of the chief rector of the universe . and 't is not absurd to believe , that there is a government runs from highest to lowest , the better and more perfect orders of being still ruling the inferiour and less perfect . so that some one would fancy that perhaps the angels may manage us , as we do the creatures that god and nature have placed under our empire and dominion . but however that is , that god rules the lower world by the ministery of angels , is very consonant to the sacred oracles , thus , deut. xxxii . , . when the most high divided the nations their inheritance , when he separated the sons of adam , he set the bounds of the people , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the number of the angels of god , as the septuagint renders it ; the authority of which translation , is abundantly credited and asserted , by its being quoted in the new testament , without notice of the hebrew text ; even there where it differs from it , as learned men have observed . we know also , that angels were very familiar with the patriarchs of old ; and jacob's ladder is a mystery , which imports their ministring in the affairs of the lower world. thus origen and others understand that to be spoken by the presidential angels , jerem. li. . we would have healed babylon , but she is not healed : forsake her , and let us go . like the voice heard in the temple before the taking of jerusalem by titus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and before nebuchadnezzar was sent to learn wisdom and religion among the beasts , he sees a watcher , according to the . an angel , and an holy one come down from heaven , dan. iv. . who pronounceth the sad decree against him , and calls it the decree of the watchers , who very probably were the guardian-genii of himself and his kingdom . and that there are particular angels that have the special rule and government of particular kingdoms , provinces , cities , yea and of persons , i know nothing that can make improbable : the instance is notorious in daniel , of the angels of persia and graecia , that hindred the other that was engaged for the concerns of judaea : yea , our saviour himself tells us , that children have their angels ; and the congregation of disciples supposed that st. peter had his . which things , if they be granted , the good spirits have not so little to do with us , and our matters , as is generally believed . and perhaps it would not be absurd , if we referr'd many of the strange thwarts , and unexpected events , the disappointments and lucky co-incidences that befal us , the unaccountable fortunes and successes that attend some lucky men , and the unhappy fates that dog others that seem born to be miserable ; the fame and favour that still waits on some without any conceivable motive to allure it , and the general neglect of others more deserving , whose worth is not acknowledg'd ; i say , these , and such like odd things , may with the greatest probability be resolved into the conduct and menages of those invisible supervisors , that preside over , and govern our affairs . but if they so far concern themselves in our matters , how is it that they appear not to maintain a visible and confest correspondence with some of the better mortals , who are most fitted for their communications and their influence ? to which i have said some things already , when i accounted for the unfrequency of apparitions ; and i now add what i intend for another return to the main objection , viz. ( ) that the apparition of good spirits is not needful for the designs of the better world , whatever such may be for the interest of the other . for we have had the appearance and cohabitation of the son of god ; we have moses and the prophets , and the continued influence of the spirit , the greatest arguments to strengthen faith , the most powerful motives to excite our love , and the noblest encouragements to quicken and raise our desires and hopes , any of which are more than the apparition of an angel ; which would indeed be a great gratification of the animal life , but 't would render our ▪ faith less noble and less generous , were it frequently s●… assisted : blessed are they that believe , and yet have not seen . besides which , the good angels have no such ends to prosecute , as the gaining any vassals to serve them , they being ministring spirits for our good , and no self-designers for a proud and insolent dominion over us . and it may be perhaps not impertinently added , that they are not always evil spirits that appear , as is , i know not well upon what grounds , generally imagined ; but that the extraordinary detections of murders , latent treasures , falsified and unfulfilled bequests , which are sometimes made by apparitions , may be the courteous discoveries of the better and more benign genii . yea , 't is not unlikely , that those warnings that the world sometimes hath of approaching judgements and calamities by prodigies , and sundry odd phaenomena , are the kind informations of some of the inhabitants of the upper world . thus , was jerusalem forewarned before its sacking by antiochus , by those airy horsemen that were seen through all the city , for almost forty days together , mac. v. , . and the other prodigious portents that fore-ran its destruction by titus : which i mention , because they are notorious instances . and though , for mine own part , i scorn the ordinary tales of prodigies , which proceed from superstitious fears , and unacquaintance with nature , and have been used to bad purposes by the zealous and the ignorant ; yet i think that the arguments that are brought by a late very ingenious author , to conclude against such warnings and predictions in the whole kind , are short and inconsequent , and built upon too narrow hypotheses . for if it be supposed , that there is a sort of spirits over us , and about us , who can give a probable guess at the more remarkable futurities , i know not why it may not be conjectured , that the kindness they have for us , and the appetite of foretelling strange things , and the putting the world upon expectation , which we find is very grateful to our own natures , may not incline them also to give us some general notice of those uncommon events which they foresee . and i yet perceive no reason we have to fancy , that whatever is done in this kind , must needs be either immediately from heaven , or from the angels , by extraordinary commission and appointment . but it seems to me not unreasonable to believe , that those officious spirits that oversee our affairs , perceiving some mighty and sad alterations at hand , in which their charge is much concerned , cannot chuse , by reason of their affection to us , but give us some seasonable hints of those approaching calamities ; to which also their natural desire to foretel strange things to come , may contribute to incline them . and by this hypothesis , the fairest probabilities , and strongest ratiocinations against prodigies , may be made unserviceable . but this onely by the way . sect . xiii . i desire it may be considered further , ( ) that god himself affords his intimacies and converses to the better souls , that are prepared for it ; which is a priviledge infinitely beyond angelical correspondence . i confess the proud and phantastick pretences of many of the conceited melancholists in this age , to divine communion , have prejudiced divers intelligent persons against the belief of any such happy vouchsafement ; so that they conclude the doctrine of immediate communion with the deity in this life to be but an high-flown notion of warm imagination , and over-luscious self-flattery ; and i acknowledge i have my self had thoughts of this nature , supposing communion with god to be nothing else but the exercise of vertue , and that peace , and those comforts which naturally result from it . but i have considered since , that god's more near and immediate imparting himself to the soul that is prepared for that happiness by divine love , humility , and resignation , in the way of a vital touch , and sense , is a thing possible in it self , and will be a great part of our heaven . that glory is begun in grace , and god is pleased to give some excellent souls the happy antepast . that holy men in ancient times have sought and gloried in this enjoyment , and never complain so sorely as when it was with held , and interrupted . that the expressions of scripture run infinitely this way , and the best of modern good men , do from their own experience attest it . that this spiritualizeth religion , and renders its enjoyments more comfortable and delicious . that it keeps the soul under a vivid sense of god , and is a grand security against temptation . that it holds it steady amid the flatteries of a prosperous state , and gives it the most grounded anchorage and sup port amid the waves of an adverse condition . that 't is the noblest encouragement to vertue . and the biggest assurance of an happy immortality . i say , i considered these weighty things , and wondred at the carelesness and prejudice os thoughts that occasion'd my suspecting the reality of so glorious a priviledge ; i saw how little reason there is in denying matters of inward sense , because our selves do not feel them , or cannot form an apprehension of them in our minds . i am convinced that things of gust and relish must be judg'd by the sentient and vital faculties , and not by the noetical exercises of speculative understandings : and upon the whole , i believe infinitely that the divine spirit affords its sensible presence , and immediate beatifick touch to some rare souls , who are divested of carnal self , and mundane pleasures , abstracted from the body by prayer and holy meditation ; spiritual in their desires , and calm in their affections ; devout lovers of god , and vertue , and tenderly affectionate to all the world ; sincere in their aims , and circumspect in their actions ; inlarged in their souls , and clear in their minds : these i think are the dispositions that are requisite to fit us for divine communion ; and god transacts not in this near way , but with prepared spirits who are thus disposed for the manifestation of his presence , and his influence : and such , i believe , he never fails to bless with these happy foretastes of glory . but for those that are passionate and conceited , turbulent and notional , confident and immodest , imperious and malicious ; that doat upon trifles , and run fiercely in the ways of a sect , that are lifted up in the apprehension of the glorious prerogatives of themselves and their party , and scorn all the world besides ; for such , i say , be their pretensions what they will , to divine communion , illapses , and discoveries , i believe them not ; their fancies abuse them , or they would us . for what communion hath light with darkness , or the spirit of the holy one with those whose genius and ways are so unlike him ? but the other excellent souls i described , will as certainly be visited by the divine presence , and converse , as the crystalline streams are , with the beams of light , or the fitly prepar'd earth whose seed is in it self , will be actuated by the spirit of nature . so that there is no reason to object here the want of angelical communications , though there were none vouchsafed us , since good men enjoy the divine , which are infinitely more satisfactory and indearing . and now i may have leave to proceed to the next objection , which may be made to speak thus : sect . xiv . xii . ( xii . ) the belief of witches , and the wonderful things they are said to perform by the help of the confederate daemon , weakens our faith , and exposeth the world to infidelity in the great matters of our religion . for if they by diabolical assistance , can inflict and cure diseases , and do things so much beyond the comprehension of our philosophy , and activity of common nature ; what assurance can we have , that the miracles that confirm our gospel were not the effects of a compact of like nature , and that devils were not cast out by beelzebub ? if evil spirits can assume bodies , and render themselves visible in humane likeness ; what security can we have of the reality of the resurrection of christ ? and if , by their help , witches can enter chambers invisibly through key-holes and little unperceived crannies , and transform themselves at pleasure ; what arguments of divinity are there in our saviour ' s shewing himself in the midst of his disciples , when the doors were shut , and his transfiguration in the mount ? miracles are the great inducements of belief , and how shall we distinguish a miracle from a lying wonder ; a testimony from heaven , from a trick of the angels of hell ; if they can perform things that astonish and confound our reasons , and are beyond all the possibilities of human nature ? this objection is spiteful and mischievous ; but i thus endeavour to dispatch it . ( ) the wonders done by confederacy with wicked spirits , cannot derive a suspicion upon the undoubted miracles that were wrought by the author and promulgers of our religion , as if they were performed by diabolical compact , since their spirit , endeavours , and designs , were notoriously contrary to all the tendencies , aims , and interests of the kingdom of darkness . for , as to the life and temper of the blessed and adorable jesus , we know there was an incomparable sweetness in his nature , humility in his manners , calmness in his temper , compassion in his miracles , modesty in his expressions , holiness in all his actions , hatred of vice and baseness , and love to all the world ; all which are essentially contrary to the nature and constitution of apostate spirits , who abound in pride and rancour , insolence and rude ness , tyranny and baseness , universal malice , and hatred of men. and their designs are as opposite , as their spirit and their genius . and now , can the sun borrow its light from the bottomless abyss ? can heat and warmth flow in upon the world from the regions of sno●… and ice ? can fire freeze , and water burn ▪ can natures , so infinitely contrary , communicate , and jump in projects that are destructive to each others known interests ? is there any balsom in the cockatrices egg ? or , can the spirit of life slow from the venome of the asp ? will the prince of darkness strengthen the arm that is stretcht out to pluck his usurpt scepter , and his spoils from him ? and will he lend his legions , to assist the armies of his enemy against him ? no , these are impossible supposals ; no intelligent being will industriously and knowingly contribute to the contradiction of its own principles , the defeature of its purposes , and the ruine of its own dearest interests . there is no fear then , that our faith should receive prejudice from the acknowledgement of the being of witches , and power of evil spirits , since 't is not the doing wonderful things that is the onely evidence that the holy jesus was from god , and his doctrine true ; but the conjunction of other circumstances , the holiness of his life , the reasonableness of his religion , and the excellency of his designs , added credit to his works , and strengthned the great conclusion , that he could be no other than the son of god , and saviour of the world . but besides , i say , ( ) that since infinite wisdom and goodness rules the world , it cannot be conceived , that they should give up the greatest part of men to unavoidable deception . and if evil angels by their confederates are permitted to perform such astonishing things , as seem so evidently to carry god's seal and power with them , for the confirmation of falshoods , and gaining credit to impostors , without any counter-evidence to disabuse the world ; mankind is exposed to sad and fatal delusion . and to say that providence will suffer us to be deceived in things of the greatest concernment , when we use the best of our care and endeavours to prevent it , is to speak hard things of god ; and in effect to affirm , that he hath nothing to do in the government of the world , or doth not concern himself in the affairs of poor forlorn men . and if the providence and goodness of god be not a security unto us against such deceptions , we cannot be assured , but that we are always abused by those mischievous agents , in the objects of plain sense , and in all the matters of our daily converses . if one that pretends he is immediately sent from god , to overthrow the ancient fabrick of established worship , and to erect a new religion in his name , shall be born of a virgin , and honour'd by a miraculous star ; proclaimed by a song of seeming angels of light , and worshipped by the wise sages of the world ; revered by those of the greatest austerity , and admired by all for a miraculous wisdom , beyond his education and his years : if he shall feed multitudes with almost nothing , and fast himself beyond all the possibilities of nature : if he shall be transformed into the appearance of extraordinary glory , and converse with departed prophets in their visible forms : if he shall cure all diseases without physick or endeavour , and raise the dead to life after they have stunk in their graves : if he shall be honoured by voices from heaven , and attract the universal wonder of princes and people : if he shall allay tempests with a beck , and cast out devils with a word : if he shall foretel his own death particularly , with its tragical circumstances , and his resurrection after it : if the veil of the most famous temple in the world shall be rent , and the sun darkned at his funeral : if he shall , within the time foretold , break the bonds of death , and lift up his head out of the grave : if multitudes of other departed souls shall arise with him , to attend at the solemnity of his resurrection : if he shall after death , visibly converse , and eat and drink with divers persons , who could not be deceived in a matter of clear sense , and ascend in glory in the presence of an astonisht and admiring multitude : i say , if such a one as this should prove a diabolical impostor , and providence should permit him to be so credited and acknowledged ; what possibility were there then for us to be assured , that we are not always deceived ? yea , that our very faculties were not given us onely to delude and abuse us ? and if so , the next conclusion is , that there is no god that judgeth in the earth ; and the best , and most likely hypothesis will be , that the world is given up to the government of the devil . but if there be a providence that superviseth us . ( as nothing is more certain ) doubtless it will never suffer poor helpless creatures to be inevitably deceived by the craft and subtilty of their mischievous enemy , to their undoing ; but will without question take such care , that the works wrought by divine power for the confirmation of divine truth , shall have such visible marks and signatures , if not in their nature , yet in their circumstances , ends , and designs , as shall discover ▪ whence they are , and sufficiently distinguish them from all impostures and delusions . and though wicked spirits may perform some strange things that may excite wonder for a while , yet he hath , and will so provide , that they shall be baffled and discredited ; as we know it was in the case of moses and the aegyptian magicians . these things i count sufficient to be said to this last , and shrewdest objection ; though some , i understand , except , that i have made it stronger than the answer i have applied . that i have urged the argument of unbelievers home , and represented it in its full strength , i suppose can be no matter of just reproof : for to triumph over the weakness of a cause , and to overlook its strength , is the trick of shallow and interessed disputers , and the worst way to defend a good cause , or confute a bad one . i have therefore all along urged the most cogent things i could think of , for the interest of the objectors , because i would not impose upon my reader or my self ; and the stronger i make their premises , the more shall i weaken their conclusion , if i answer them ; which whether i have done , or not , i refer my self to the judgments of the ingenious and considerate ; from whom i should be very glad to be informed in what particular points my discourse is defective . general charges are no proofs , nor are they easily capable of an answer . yet , to the mention'd exception i say that the strength of the objection is not my fault , for the reasons alledg'd ; and for the supposed incompetency of my return , i propose , that if the circumstances of the persons , ends , and issues be the best notes of distinction between true miracles and forgeries , divine and diabolical ones , i have then said enough to secure the miracles of our saviour , and the holy men of ancient times . but if these objectors think , they can give us any better , or more infallible criteria , i desire them to weigh what i have offer'd about miracles in some of the following leaves , before they enter that thought among their certainties . and if their other marks of difference will hold , notwithstanding those allegations , i suppose the inquisitive believing world would be glad to know them ; and i shall have particular obligations to the discoverer , for the strength with which he will thereby assist my answer . but till i see that , i can say nothing stronger ; or if i saw it , which i shall not in haste expect , i should not be convinced but that the circumstances of difference which i have noted , are abundantly sufficient to disarm the objection ; and to shew , that though apparitions , witchcraft , and daibolical wonders are admitted : yet none of these can fasten any slurre , or ground of dangerous doubt upon the miraculous performances of the h. jesus and his apostles . if the dissatisfied can shew it , i shall yield my self an humble - proselyte to their reasons ; but till i know them , the general suggestion will not convince me . now , besides what i have directly said to the main objection , i have this to add to the objectors , that i could wish they would take care of such suggestions ; which , if they overthrow not the opinion they oppose , will dangerously affront the religion they would seem to acknowledge . for he that saith , that if there are witches , there is no way to prove that christ jesus was not a magician , and diabolical impostor , puts a deadly weapon into the hands of the infidel , and is himself next door to the sin against the holt ghost : of which , in order to the perswading greater tenderness and caution in such matters , i give this short account . sect . xv. the sin against the holy ghost is said to be unpardonable ; by which sad attribute , and the discourse of our saviour , matth●… xii . from the . to the . verse , we may understand its nature . in order to which we consider , that since the mercies of god , and the merits of his son , are infinite , there is nothing can make a sin unpardonable , but what makes it incurable ; and there is no sin but what is curable by a strong faith , and a vigorous endeavour : for all things are possible to him that believeth . so that , that which makes a sin incurable , must be somewhat that makes faith impossible , and obstructs all means of conviction . in order to the sinding which , we must consider the ways and methods the divine goodness hath taken , sor the begetting faith , and cure of infidelity : which it attempted , first , by the prophets , and holy men of ancient times , who , by the excellency of their doctrine , the greatness of their miracles , and the holiness of their lives , endeavoured the conviction and reformation of a stubborn and unbelieving world. but though few believed their report , and men would not be prevail'd on by what they did , or what they said ; yet their insidelity was not hitherto incurable , because further means were provided in the ministry of john the baptist , whose life was more severe , whose doctrines were more plain , pressing , and particular ; and therefore 't was possible that he might have succeeded . yea , and where he failed , and could not open mens hearts and their eyes , the effect was still in possibility , and it might be expected from him that came after , to whom the prophets and john were but the twilight and the dawn . and though his miraculous birth , the song of angels , the journey of the wise men of the east , and the correspondence of prophecies , with the circumstances of the first appearance of the wonderful infant : i say , though these had not been taken notice of , yet was there a further provision made for the cure of infidelity , in his astonishing wisdom , and most excellent doctrines ; for , he spake as never man did . and when these were despised and neglected , yet there were other means towards conviction , and cure of unbelief , in those mighty works that bore testimony of him , and wore the evident marks of divine power in their foreheads . but when after all , these clear and unquestionable miracles which were wrought by the spirit of god , and had eminently his superscription on them , shall be ascribed to the agency of evil spirits , and diabolical compact , as they were by the malicious and spightful pharisees in the periods above-mentioned ; when those great and last testimonies against infidelity , shall be said to be but the tricks of sorcery , and complotment with hellish confederates , this is blasphemy in the highest , against the power and spirit of god , and such as cuts off all means of conviction , and puts the unbeliever beyond all possibilities of cure. for miracles are god's seal , and the great and last evidence of the truth of any doctrine . and though , while these are onely disbelieved as to the fact , there remains a possibility of perswasion ; yet , when the fact shall be acknowledg'd , but the power blasphemed , and the effects of the adorable spirit maliciously imputed to the devils ; such a blasphemy , such an infidelity is incurable , and consequently unpardonable . i say , in sum , the sin against the holy ghost seems to be a malicious imputation of the miracles wrought by the spirit of god in our saviour , to satanical confederacy , and the power of apostate spirits ; than which nothing is more blasphemous , and nothing is more like to provoke the holy spirit that is so abused , to an eternal dereliction of so vile and so incurable an unbeliever . this account , as 't is clear and reasonable in it self , so it is plainly lodg'd in the mention'd discourse of our saviour . and most of those that speak other things about it , seem to me to talk at random , and perfectly without book . but to leave them to the fondness of their own conceits , i think it now time to draw up to a conclusion of the whole . sect . xvi . therefore briefly , sir , i have endeavoured in these papers , which my respect and your concernment in the subject have made yours , to remove the main prejudices i could think of , against the existence of witches and apparitions : and i 'm sure i have suggested much more against what i defend , than ever i heard or saw in any that opposed it ; whose discourses , for the most part , have seemed to me inspired by a lofty scorn of common belief , and some trivial notions of vulgar philosophy . and in despising the common faith about matters of fact , and fondly adhering to it in things of speculation , they very grosly and absurdly mistake : for in things of fact , the people are as much to be believed , as the most subtile philosophers and speculators ; since here , sense is the judge . but in matters of notions and theory , they are not at all to be heeded , because reason is to be judge of these , and this they know not how to use . and yet thus it is with those wise philosophers , that will deny the plain evidence of the senses of mankind , because they cannot reconcile appearances with the fond crotchets of a philosophy , which they lighted on in the high-way by chance , and will adhere to at adventure . so that i profess , for mine own part , i never yet heard any of the confident declaimers against witcheraft and apparitions , speak any thing that might move a mind , in any degree instructed in the generous kinds of philosophy and nature of things . and sor the objections i have recited , they are most of them such as rose out of mine own thoughts , which i obliged to consider what was possible to be said upon this occasion . for though i have examined scot's discovert , fancying that there i should find the strong reasons of mens disbelief in this matter ; yet i profess i met not with the least suggestion in all that farrago , but what it had been ridiculous for me to have gone about to answer : for the author doth little but tell odd tales , and silly legends , which he confutes and laughs at , and pretends this to be a confutation of the being of witches and apparitions in all which , his reasonings are trifting and childish ; and when he ventures at philosophy , he is little better than absurd : so that 't will be a wonder to me , if any but boyes and buffoons imbibe any prejudices against a belief so infinitely confirmed , from the loose and impotent suggestions of so weak a discourser . but however , observing two things in that discourse that would pretend to be more than ordinary reasons , i shall do them the civility to examine them . it is said then , ( ) that the gospel is silent , as to the being of witches ; and 't is not likely , if there were such , but that our saviour or his apostles had given intimations of their existence . the other is , ( ) miracles are ceased , and therefore the prodigious things ascribed to witchcraft are supposed dreams and impostures . for answer to the first in order , i consider ( ) that though the history of the new testament were granted to be silent in the business of witches and compacts , yet the records of the old have a frequent mention of them . the law , exod. xxii . . against permitting them to live ( which i mention'd in the beginning ) is famous . and we have another remarkable prohibition of them , deut. xviii . , . there shall not be found among you any one that maketh his son or his daughter pass through the fire , or that useth divination , or an observer of times , or an enchanter , or a witch , or a charmer , or a consulter with familiar spirits , or a wizzard , or a necromancer . now this accumulation of names , ( some of which are of the same sence and import ) is a plain indication that the hebrew witch was one that practised by compact with evil spirits . and many of the same expressions are put together in the charge against manasses , ii chron. xxxiii . viz. that he caused his children to pass through the fire , observed times , used enchantments , and witchcraft , and dealt with familiar spirits , and with wizzards . so that though the original word which we render witch and witchcraft , should , as our sadducees urge , signifie onely a cheat and a potsoner ; yet those others mention'd , plainly enough speak the thing ; and i have given an account in the former considerations , how a witch in the common notion is a poysoner . but why mere poysoning should have a distinct law against it , and not be concluded under the general one against murder ; why mere legerdemain and cheating should be so severely animadverted on , as to be reckon'd with enchantments , converse with devils , and idolatrous practices : i believe the denier of witches will find it hard to give a reason . to which i may add some other passages of scripture that yield sufficient evidence in the case . the nations are forbid to hearken to the diviners , dreamers , enchanters , and sorcerer's , jer. xxvii . . the chaldoeans are deeply threatned for their sorceries and enchantments , isa. xlvii . . and we read that nebuchadnezzar called the magicians , astrologers , sorcerers , and chaldoeans , to tell his dream . my mention of which last , minds me to say , that for ought i have to the contrary , there may be a sort of witches and magicians that have no familiars , that they know , nor any express compact with apostate spirits ; who yet may perhaps act strange things by diabolick aids , which they procure by the use of those forms , and wicked arts that the devil did first impart to his confederates : and we know not but the laws of that dark kingdom may enjoyn a particular attendance upon all those that practise their mysteries , whether they know them to be theirs , or not . for a great interest of their empire may be served by this project , since those that find such success in the unknown conjurations , may by that be toll'd on to more express transactions with those fiends , that have assisled them incognito : or , if they proceed not so far , yet they run upon a rock by acting in the dark , and dealing in unknown and unwarranted arts , in which the effect is much beyond the proper efficiency of the things they use , and affords ground of more than supicion that some evil spirit is the agent in those wondrous performances . upon this account i say , it is not to me unlikely but that the devils may by their own constitution be bound to attend upon all that use their ceremonies and forms , though ignorantly , and without design of evil ; and so conjuration may have been performed by those who are none of the covenant-sorcerers and witches . among those perhaps we may justly reckon balaam , and the diviners . for balaam , moncoeus hath undertaken to clear him from the guilt of the greater sorcery . and the diviners are usually distinctly mentioned from those that had familiar spirits . the astrologers also of elder times , and those of ours , i take to have been of this sort of magicians , and some of them under the colour of that mystical science , worse . and i question not , but that things are really done , and foretold by those pretended artists , that are much beyond the regular possibilities of their art ; which in this appears to be exceedingly uncertain and precarious , in that there are no less than six ways of erecting a scheme , in each of which the prediction of events shall be different , and yet every one of them be justifiable by the rules of that science . and the principles they go upon , are found to be very arbitrary and unphilosophical , not by the ordinary declaimers against it , but by the most profound inquirers into things , who perfectly understand the whole mystery , and are the onely competent judges . now those mystical students may in their first addresses to this science , have no other design , but the satisfaction of their curiosity to know remote and hidden things ; yet that in the progress being not satisfied within the bounds of their art , doth many times tempt the curious inquirer to use worse means of information ; and no doubt those mischievous spirits that are as vigilant as the beasts of prey , and watch all occasions to get us within their envious reach , are more constant attenders , and careful spyes upon the actions and inclinations of such , whose genius and designs prepare them for their temptations . so that i look on judicial astrology as a fair introduction to sorcery and witchcraft . and who knows but that it was first set on foot by the infernal hunters , as a lure to draw the curioso's into those snares that lie hid beyond it . and yet i believe also , it may be innocently enough studied by those , that aim onely to understand what it is , and how far it will honestly go ; and are not willing to condemn any thing which they do not comprehend . but that they must take care to keep themselves within the bounds of sober enquiry , and not indulge irregular solicitudes about the knowledge of things which providence hath thought fit to conceal from us ; which whoever doth , lays himself open to the designs and solicitations of evil spirits ; and i believe there are very few among those who have been addicted to those strange arts of wonder , and proediction , but have found themselves attacqued by some unknown solicitors , and inticed by them to the more dangerous actions and correspondencies . for as there are a sort of base and sordid spirits that attend the envy and malice of the ignorant , and viler sort of persons , and betray them into compacts by promises of revenge : so , no doubt , there are a kind of more airy , and speculative fiends , of an higher rank and order than those wretched imps , who apply themselves to the curious ; and many times prevail with them by offers of the more recondite knowledge . as we know it was in the first temptation . yea , and sometimes they are so cautious , and wary in their conversations with more refined persons , that they never offer to make any express covenants with them . and to this purpose i have been informed by a very learned and reverend doctor , that one mr. edwards a master of arts of trin. coll. in cambridge being reclaimed from conjuration , declared in his repentance , that the doemon always appeared to him like a man of good fashion , and never required any compact from him . and no doubt , they sort themselves agreeably to the state , port , and genius of those with whom they converse : yea , 't is like , as i conjectured , are assistant sometimes to those , to whom they dare not shew themselves in any openness of appearance , lest they should fright them from those ways of sin and temptation . so that we see , that men may act by evil spirits without their own knowledge that they do so . and possibly nebuchadnezzar's wisemen might be of this sort of magicians ; which supposal i mention the rather , because it may serve me against some things that may be objected : for , it may be said , if they had been in consederacy with devils , it is not probable , that daniel would have been their advocate , or in such inoffensive terms have distinguisht their skill , from divine revelation ; nor should he , one would think , have accepted the office of being provost over them . these circumstances may be supposed to intimate a probability , that the magi of babylon were in no profest diabolical complotment , and i grant it . but yet they might , and in all likelihood did , use the arts and methods of action , which obtain demonaick co-operation and assistance , though without their privity , and so they were a less criminal sort of conjurers ; for those arts were conveyed down along to them from one hand to another , and the successours still took them up from those that preceded without a philosophical scrutiny , or examen . they saw strange things were done , and events predicted by such forms , and such words ; how , they could not tell , nor 't is like , did not inquire ; but contented themselves with this general account , that 't was by the power of their arts , and were not sollicitous for any better reason . this i say was probably the case of most of those predictors , though , it may be , others of them advanced further into the more desperate part of the mystery . and that some did immediately transact with appearing evil spirits in those times , is apparent enough from express mention in the scriptures i have alledg'd . and the story of the witch of endor , sam. xxviii . is a remarkable demonstration of the main conclusion ; which will appear when we have considered and removed the fancy , and glosses of our author about it , in his discovert : where to avoid this evidence , he affirms , this witch to be but a cozener , and the whole transaction a cheat and imposture , managed by her self and a confederate . and in order to the perswading this , he tells a fine tale , viz. that she departed from saul into her closet , where doubtless , says he , she had a familiar , some lewd crafty priest , and made saul stand at the door like a fool , to hear the cozening answers . he saith , she there used the ordinary words of conjuration ; and after them , samuel appears , whom he affirms to be no other than either the witch her self , or her confederate . by this pretty knack and contrivance he thinks he hath disabled the relation from signifying to our purpose . but the discoverer might have considered , that all this is an invention , and without book . for there is no mention of the witches closet , or her retiring into another room , or her confederate , or her form of conjuration : i say , nothing of all this , is as much as intimated in the history ; and if we may take this large liberty in the interpretation of scripture , there is scarce a story in thē bible but may be made a fallacy , and imposture , or any thing that we please . nor is this fancy of his onely arbitrary , but indeed contrary to the circumstances of the text. for it says , saul perceived it was samuel , and bowed himself , and this samuel truly foretold his approaching fate , viz. that israel should be delivered with him into the hands of the philistines ; and that on the morrow he and his sons should be in the state of the dead , which doubtless is meant by the expression , that [ they should be with him . ] which contingent particulars , how could the cozener and her confederate foretel , if there were nothing in it extraordinary and preternatural ? it hath indeed been a great dispute among interpreters , whether the real samuel was rai sed , or the devil in his likeness ? most later writers suppose it to have been an evil spirit , upon the supposition that good and happy souls can never return hither from their coelestial abodes ; and they are not certainly at the beck and call of an impious hagg. but then those of the other side urge , that the piety of the words that were spoke , and the seasonable reproof given to despairing saul , are indications sufficient that they come not from hell ; and especially they think the prophecie of circumstances very accidental to be an argument , that it was not utter'd by any of the infernal predictors . and for the supposal that is the ground of that interpretation , 't is judged exceedingly precarious ; for who saith that happy departed souls were never employed in any ministeries here below ? and those dissenters are ready to ask a reason , why they may not be sent in messages to earth , as well as those of the angelical order ? they are nearer allied to our natures , and upon that account more intimately concerned in our assairs ; and the example of returning lazarus is evidence of the thing de facto . besides which , that it was the real samuel they think made probable by the opinion of jesus the son of syrac , ecclus. xlvi . , . who saith of him , that after his death he prophesied and shewed the king his end : which also is likely from the circumstance of the womans astonishment , and crying out when she saw him , intimating her surprize , in that the power of god had over-ruled her enchantments , and sent another than she expected . and they conceive there is no more incongruity in supposing god should send samuel to rebuke saul for this his last folly , and to predict his instant ruine , than in his interposing elias to the messengers of ahazias when he sent to beelzebub . now if it were the real samuel , as the letter expresseth , ( and the obvious sence is to be followed when there is no cogent reason to decline it ) he was not raised by the power of the witches enchantments , but came on that occasion in a divine errand . but yet attempts and endeavours to raise her familiar spirit , ( though at that time over-ruled ) are arguments that it had been her custom to do so . or if it were as the other side concludes , the devil in the shape of samuel , her diabolical confederacy is yet more palpable . sect . xviii . i have now done with scot , and his presumptions ; and am apt to fancy , that there is nothing more needful to be said to discover the discoverer . but there is an author infinitely more valuablè , that calls me to consider him , 't is the great episcopius , who , though he grants a sort of witches and magicians , yet denies compacts . his authority , i consess , is considerable , but let us weigh his reasons . his first is , that there is no example of any of the prophane nations that were in such compact ; whence he would infer , that there are no express covenants with evil spirits in particular instances . but i think that both proposition and consequence , are very obnoxious and defective . for that there were nations that did actually worship the devil is plain enough in the records of ancient times , and some so read that place in the psalms , the gods of the heathen are devils ; and sathan we know is call'd the god of this world. yea , our author himself confesseth that the nation of the jews were so strictly prohibited witchcraft , and all transaction with evil spirits ; because of their proneness to worship them . but what need more ? there are at this day that pay sacrifice , and all sacred homage to the wicked d●…e in a visible appearance ; and 't is well known to those of our own that traffick , and reside in those parts , that the caribbians worship the devil under the name of maboya , who frequently shews himself , and transacts with them ; the like travellers relate concerning divers other parts of the barbarous indies : and 't is confidently reported by sober intelligent men that have visited those places , that most of the laplanders , and some other northern people , are witches . that 't is plain that there are national confederacies with devils ; or , if there were none , i see not how it could be inferred thence , that there are no personal ones , no more , than that there were never any doemoniacks , because we know of no nation universally possessed ; nor any lunaticks in the world , because there is no country of madmen . but our author reasons again , ( ) to this purpose ; that the profligate persons who are obnoxious to those gross temptations , are fast enough before ; and therefore such a covenant were needless , and of no avail to the tempters projects . this objection i have answered already , in my remarques upon the ix prejudice ; and mind you again here , that if the designs of those evil spirits were onely in general to secure wicked men to the dark kingdom , it might better be pretended that we cannot give a reason for their temptations , and endeavours in this kind ; but it being likely , as i have conjectur'd , that each of those infernal tempters hath a particular property in those he hath seduced , and secured by such compacts , their respective pride and tyrannical desire of slaves , may reasonably be thought to engage them in such attempts in which their so peculiar interest is concerned . but i add what is more direct , viz. that such desperate sinners are made more safe to the infernal kingdom at large , by such hellish covenants and combinations ; since thereby they confirm , and harden their hearts against god , and put themselves at greater distance from his grace , and his spirit ; give the deepest wound to conscience , and resolve to wink against all its light and convictions ; throw a bar in the way of their own repentance , and lay a train for despair of mercy . these certainly are sure ways of being undone , and the devil we see , hath great interest in a project , the success of which is so attended . and we know he made the assault de facto upon our saviour , when he tempted him to fall down , and worship . so that this learned author hath but little reason to object ( ) that to endeavour such an express covenant is contrary to the interests of hell ; which indeed are this way so mightily promoted . and whereas he suggests , that a thing so horrid is like to startle conscience , and awaken the soul to consideration and repentance : i reply , that indeed considering man in the general , as a rational creature , acted by hopes , and fears , and sensible of the joyes and miseries of another world , one would expect it should be so : but then , if we cast our eyes upon man as really he is , sunk into flesh and present sense ; darkned in his mind , and governed by his imagination ; blinded by his passions , and besotted by sin and folly ; hardned by evil customs , and hurried away by the torrent of his inclinations and desires : i say , looking on man in this miserable state of evil , 't is not incredible that he should be prevailed upon by the tempter , and his own lusts to act at a wonderful rate of madness , and continue unconcerned and stupid in it ; intent upon his present satisfactions , without sense or consideration of the dreadfulness and danger of his condition ; and by this i am furnished also to meet a fourth objection of our author's , viz. ( ) that 't is not probable upon the witches part , that they will be so desperate to renounce god and eternal happiness , and so , everlastingly undo their bodies and souls , for a short and trivial interest ; which way of arguing will onely infer , that mankind acts sometimes to prodigious degrees of brutishness ; and actually we see it in the instances of every day . there is not a lust so base , and so contemptible , but there are those continually , in our eyes , that feed it with the sacrifice of their eternity , and their souls ; and daring sinners rush upon the blackest villanies with so little remorse , or sense , as if it were their design to prove , that they have nothing left them of that whereby they are men . so that nought can be inferred from this argument , but that humane nature is incredibly degenerate ; and the vileness and stupidity of men is really so great , that things are customary , and common , which one could not think possible , if he did not hourly see them . and if men of liberal education , and acute reason , that know their duty , and their danger , are driven by their appetites , with their eyes open , upon the most fatal rocks , and make all the haste they can from their god , and their happiness ; if such can barter their souls for trifles , and sell everlastingness for a moment , sport upon the brink of a precipice , and contemn all the terrours of the future dreadful day ; why should it then be incredible that a brutish , vile person , sotted with ignorance , and drunk with malice , mindless of god , and unconcerned about a future being , should be perswaded to accept of present , delightful gratifications , without duly weighing the desperate condition ? thus , i suppose , i have answered also the arguments of this great man , against the covenants of witches ; and since a person of such sagacity and learning , hath no more to say against what i defend , and another of the same character , the ingenious mr. s. parker , who directed me to him , reckons these the strongest things that can be objected in the case , i begin to arrive to an higher degree of confidence in this belief ; and am almost inclined to fancy , that there is little more to be said to purpose , which may not by the improvement of my considerations be easily answered ; and i am yet the more fortified in my conceit , because i have since the former edition of this book , sent to several acute and ingenious persons of my acquaintance , to beg their objections , or those they have heard from others , against my discourse or relations , that i might consider them in this : but i can procure none save onely those few i have now discuss'd , most of my friends telling me , that they have not met with any that need , or deserve my notice . sect . xix . by all this it is evident , that there were witches in ancient times under the dispensation of the law ; and that there were such in the times of the gospel also , will not be much more difficult to make good . i had a late occasion to say something about this , in a letter to a person of the highest honour , from which i shall now borrow some things to my present purpose . i say then ( ii ) that there were compacts with evil spirits in those times also , is methinks intimated strongly in that saying of the jews concerning our saviour , that he cast out devils by beelzebub . in his return to which , he denies not the supposition or possibility of the thing in general ; but clears himself by an appeal to the actions of their own children , whom they would not tax so severely . and i cannot very well understand why those times should be priviledged from witchcraft , and diabolical compacts , more than they were from possessions , which we know were then more frequent ( for ought appears to the contrary ) than ever they were before or since . but besides this , there are intimations plain enough in the apostles writings of the being of sorcery and witchcraft . st. paul reckons witchcraft next idolatry , in his catalogue of the works of the flesh , gal. v. . and the sorcerers are again joyn'd with idolaters in that sad denunciation , rev. xxi . . and a little after , rev. xxii . . they are reckoned again among idolaiers , murderers , and those others that are without . and methinks the story of simon magus , and his diabolical oppositions of the gospel in its beginnings , should af●…ord clear conviction . to all which , i add this more general consideration , ( ) that though the new testament had mention'd nothing of this matter , yet its silence in such cases is not argumentative . our saviour spake as he had occasion , and the thousandth part of what he did , and said , is not recorded , as one of his historians intimates . he said nothing of those large unknown tracts of america , nor gave he any intimations of as much as the existence of that numerous people ; much less did he leave instructions about their conversion . he gives no account of the affairs and state of the other world , but onely that general one of the happiness of some , and the misery of others . he made no discovery of the magnalia of art or nature ; no , not of those , whereby the propagation of the gospel might have been much advanced , viz. the mystery of printing , and the magnet ; and yet no one useth his silence in these instances as an argument against the being of things , which are evident objects of sense . i confess , the omission of some of these particulars is pretty strange , and unaccountable , and concludes our ignorance of the reasons , and menages of providence ; but i suppose , nothing else . i thought , i needed here to have said no more , but i consider , in consequence of this objection , it is pretended ; that as christ jesus drive the devil from his temples , and his altars , ( as is clear in the cessation of oracles , which dwindled away , and at last grew silent shortly upon his appearance ) so in like manner , 't is said , that he banisht him from his lesser holds in sorcerers , and witches ; which argument is peccant both in what it affirms , and in what it would infer . for ( ) the coming of the h. jesus did not expel the devil from all the greater places of his residence and worship ; for a considerable part of barbarous mankind do him publick , solemn homage , to this day : so that the very foundation of the pretence fails , and the consequence without any more ado comes to nothing . and yet besides , ( ) if there be any credit to be given to ecclesiastick history , there were persons possessed with devils some ages after christ , whom the disciples cast out by prayer , and the invocation of his name : so that sathan was not driven from his lesser habitations , assoon as he was forced from his more famous abodes . and i see no reason ( ) why , though divine providence would not allow him publiquely to abuse the nations , whom he had designed in a short time after , for subjects of his son's kingdom , and to stand up in the face of religion in an open affront to the divinity that planted it , to the great hindrance of the progress of the gospel , and discouragement of christian hopes ; i say , though providence would not allow this height of insolent opposition ; yet i see not why we may not grant , that god however permitted the devil to sneak into some private skulking holes , and to trade with the particular more devoted vassals of his wicked empire : as we know that when our saviour had chased him from the man that was possessed , he permitted his retreat into the herd of swine . and i might add , ( ) that 't is but a bad way of arguing , to set up phancied congruities against plain experience , as is evidently done by those arguers , who , because they think that christ chased the devil from all his high places of worship when he came ; that 't is therefore fit he should have forced him from all his other less notorious haunts : and upon the imagination of a decency , which they frame , conclude a fact , contrary to the greatest evidence of which the thing is capable . and once more ( ) the consequence of this imagined decorum , if it be pursued , would be this , that sathan should now be deprived of all the ways , and tricks of cozenage , whereby he abuseth us ; and mankind since the coming of christ , should have been secure from all his temptations ; for there is a greater congruity in believing , that , when he was sorced from his haunts in temples and publick places , he should be put also from those nearer ones , about us and within us in his daily temptations of universal mankind ; than , that upon relinquishing those , he should be made to leave all profest communication and correspondence with those profligate persons , whose vileness had fitted them for such company . so that these reasoners are very fair for the denial of all internal diabolical temptations . and because i durst not trust them , i 'le crave your leave here to add some things concerning those . in order to which , that i may obtain the favour of those wary persons , who are so coy , and shy of their assent , i grant ; that men frequently out of a desire to excuse themselves , lay their own guilt upon the devil , and charge him with things of which in earnest he is not guilty : for , i doubt not but every wicked man hath devil enough in his own nature to prompt him to evil , and needs not another tempter to incite him . but yet , that sathan endeavours to further our wickedness , and our ruine by his inticements , and goes up and down seeking whom he may devour , is too evident in the holy oracles , to need my endeavours particularly to make it good ; only those diffident men cannot perhaps apprehend the manner of the operation , and from thence are tempted to believe , that there is really no such thing . therefore i judge it requisite to explain this , and 't is not unsutable to my general subject . in order to it i consider , that sense is primarily caused by motion in the organs , which by continuity is conveyed to the brain , where sensation is immediately performed ; and it is nothing else , but a notice excited in the soul by the impulse of an external object . thus it is in simple outward sense . but imagination , though caused immediately by material motion also , yet it differs from the external senses in this , that 't is not from an impress directly from without , but the prime , and original motion is from within our selves : thus the soul it self sometimes strikes upon those strings , whose motion begets such , and such phantasms ; otherwhile , the loose spirits wandring up and down in the brain , casually hit upon such filments and strings whose motion excites a conception , which we call a fancy , or imagination ; and if the evidence of the outward senses be shut out by sleep or melancholy , in either case , we believe those representations to be real and external transactions , when they are onely within our heads ; thus it is in enthusiasms , and dreams . and besides these causes of the motions which s●…ir imagination , there is little doubt , but that spirits good , or bad can so move the instruments of sense in the brain , as to awake such imaginations , as they have a mind to excite ; and the imagination having a mighty influence upon the affections , and they upon the will and external actions , 't is very easie to conceive how good angels may stir us up to religion and vertue , and the evil ones tempt us to lewdness and vice , viz. by representments that they make upon the stage of imagination , which invite our affections , and allure , though they cannot compel , our wills . this i take to be an intelligible account of temptations , and also of angelical encouragements ; and perhaps this is the onely way of immediate influence that the spirits of the other world have upon us . and by it , 't is easie to give an account of dreams both monitory , and temperamental , enthusiasms , fanatick ecstasies , and the like , as i suggested . thus sir , to the first . but the other pretence also must be examined . sect . xx. ( ) miracles are ceast , therefore the presumed actions of witchcraft are tales , and illusions . ] to make a due return to this , we must consider a great and difficult problem , which is , what is a real miracle ? and for answer to this weighty question , i think , ( . ) that it is not the strangeness , or unaccountableness of the thing done simply , from whence we are to conclude a miracle . for then , we are so to account of all the magnalia of nature , and all the mysteries of those honest arts , which we do not understand . nor , ( ) is this the criterion of a miracle , that it is an action or event beyond all natural powers ; for we are ignorant of the extent and bounds of natures sphere , and possibilities : and if this were the character , and essential mark of a miracle , we could not know what was so ; except we could determine the extent of natural causalities , and six their bounds , and be able to say to nature , hitherto canst thou go , and no further . and he that makes this his measure whereby to judge a miracle , is himself the greatest miracle of knowledge , or immodesty . besides , though an essect may transcend really all the powers of meer nature ; yet there is a world of spirits that must be taken into our account . and as to them also i say , ( ) every thing is not a miracle that is done by agents supernatural . there is no doubt but that evil spirits can make wonderful combinations of natural causes , and perhaps perform many things immediately which are prodigious , and beyond the longest line of nature : but yet these are not therefore to be called miracles ; for , they are sacred wonders , and suppose the power to be divine . but how shall the power be known to be so , when we so little understand the capacities , and extent of the abilities of lower agents ? the answer to this question will discover the criterion of miracles , which must be supposed to have all the former particulars ; ( they are unaccountable , beyond the powers of meer nature , and done by agents supernatural ) and to these must be superadded , ( ) that they have peculiar circumstances that speak them of a divine original . their mediate authors declare them to be so , and they are always persons of simplicity , truth , and holiness , void of ambition , and all secular designs . they seldom use ceremonies , or natural applications , and yet surmount all the activities of known nature . they work those wonders , not to raise admiration , or out of the vanity to be talkt of ; but to seal and confirm some divine doctrine , or commission , in which the good and happiness of the world is concern'd . i say , by such circumstances as these , wonderful actions are known to be from a divine cause ; and that makes , and distinguisheth a miracle . and thus i am prepared for an answer to the objection , to which i make this brief return , that though witches by their confederate spirit do those odd , and astonishing things we believe of them ; yet are they no miracles , there being evidence enough from the badness of their lives , and the ridiculous ceremonies of their performances , from their malice and mischievous designs , that the power that works , and the end for which those things are done , is not divine , but diabolical . and by singular providence they are not ordinarily permitted , as much as to pretend to any new sacred discoveries in matters of religion , or to act any thing for confirmation of doctrinal impostures . so that whether miracles are ceased , or not , these are none . and that such miracles as are onely strange , and unaccountable performances , above the common methods of art or nature , are not ceas'd , we have a late great evidence in the famous greatrak ; concerning whom it will not be impertinent to add the following account which i had in a letter from the reverend dr. r. dean of c. a person of great veracity , and a philosopher . this learned gentleman then is pleased thus to write . the great discourse now at the coffee-houses , and every where , is about mr. g. the famous irish stroker , concerning whom it is like you expect an account from me . he undergoes various censures here , some take him to be a conjurer , and some , an impostor , but others again adore him as an apostle . i confess i think the man is free from all design , of a very agreeable conversation , not addicted to any vice , nor to any sect or party ; but is , i believe , a sincere protestant . i was three weeks together with him at my lord conwayes , and saw him , i think , lay his hands upon a thousand persons ; and really there is something in it more than ordinary ; but i am convinc'd it is not miraculous . i have seen pains strangely sly before his hand till he hath chased them out of the body , dimness cleared , and deafness cured by his touch ; twenty persons at several times in fits of the falling sickness , were in two or three minutes brought to themselves , so as to tell where their pain was , and then he hath pursued it till he hath driven it out at some extream part ; running sores of the kings evil dried up , and kernels brought to a suppuration by his hand ; grievous sores of many moneths date , in few days healed ; obstructions and stoppings removed , cancerous knots in the breast dissolved , &c. but yet i have many reasons to perswade me , that nothing of all this is miraculous : he pretends not to give testimony to any doctrine , the manner of his operation speaks it to be natural , the cure seldom succeeds without reiterated touches , his patients often relapse , he fails frequently , he can do nothing where there is any decay in nature , and many distempers are not at all obedient to his touch . so that , i confess , i refer all his vertue to his particular temper and complexion , and i take his spirits to be a kind of elixir , and universal ferment ; and that he cures ( as dr. m. expresseth it ) by a sanative contagion . enthusiasm . triumphat . sect. . this , sir , was the first account of the healer , i had from that reverend person , which with me signifies more , than the attestations of multitudes of ordinary reporters ; and no doubt but it will do so likewise , with all that know that excellent man's singular integrity and judgment . but besides this , upon my enquiry into some other particulars about this matter , i received these further informations . as for mr. g. what opinion he hath of his own gift , and how he came to know it ? i answer , he hath a different apprehension of it from yours , and mine , and certainly believeth it to be an immediate gift from heaven ; and 't is no wonder , for he is no philosopher . and you will wonder less , when you hear how he came to know it , as i have often received it from his own mouth . about three or sour years ago he had a strong impulse upon his spirit , that continually pursued him whatever he was about , at his business , or devotion , alone , or in company , that spake to him by this inward suggestion [ i have given thee the gift of curing the evil. ] this suggestion was so importunate , that he complained to his wife , that he thought he was haunted : she apprehended it as an extravagancy of fancy , but he told her he believed there was more in it , and was resolved to try . he did not long want opportunity . there was a neighbour of his grievously afflicted with the kings-evil , he stroked her , and the effect succeeded . and for about a twelve-moneth together he pretended to cure no other distemper . but then the ague being very rife in the neighbourhood . the same impulse after the same manner spoke within him , [ i have given thee the gift of curing the ague ; ] and meeting with persons in their fits , and taking them by the hand , or laying his hand upon their brasts , the ague left them . about half a year after the accustomed impulse became more general , and suggested to him [ i have given thee the gift of healing : ] and then he attempted all diseases indifferently . and though he saw strange effects , yet he doubted whether the cause were any vertue that came srom him , or the peoples fancy : to convince him of his incredulity , as he lay one night in bed , one of his hands was struck dead , and the usual impulse suggested to him to make trial of his vertue upon himself , which he did , stroking it with his other hand , and then it immediately returned to its former liveliness . this was repeated two or three nights ( or mornings ) together . this is his relation , and i believe there is so much sincerity in the person , that he tells no more than what he believes to be true . to say that this impulse too was but a result of his temper , and that it is but like dreams that are usually according to mens constitutions , doth not seem a probable account of the phoenomenon . perhaps some may think it more likely , that some genius who understood the sanative vertue of his complexion , and the readiness of his mind , and ability of his body , to put it in execution , might give him notice of that which otherwise might have been for ever unknown to him , and so the gift of god had been to no purpose . this , sir , is my learned and reverend friend's relation , and i judge his reflections as ingenious as his report is sincere . i shall say no more about it but this , that many of those matters of fact , have been since critically inspected and examined by several sagacious and deep searches of the royal society , whom we may suppose as unlikely to be deceived by a contrived imposture , as any persons extant and now , sir , 't is fit that i relieve your patience ; and i shall do so , when i have said , that you can abundantly prove , what i have thus attempted to defend : and that among the many obligations your country hath to you , for the wisdom and diligence of your endeavours in its service ; your ingenious industry for the detecting of those vile practisers , is not the least considerable . to which i will add no more , but the confession who it is that hath given you all this trouble ; which i know you are ready to pardon , to the respect and good intentions of sir , your affectionate and obliged honourer and servant , j. g. advertisement . hitherto reacheth the author's ingenious considerations about witchcraft . but understanding by his letters and papers , that he intended something further to enlarge this first part of his saducismus triumphatus , which concerns the possibility of the existence of spirits , apparitions , and witches , but that he has done nothing therein , being prevented by death , i thought it might prove not an unuseful supplement , to translate most of the two last chapters of dr. h. m. his enchiridion metaphysicum into english , and add it to this first part , as a suitable appendage thereto . which is as follows . an appendage to this first part , concerning the possibility of apparitions and witchcraft . containing the easie , true , and genuine notion , and consistent explication of the nature of a spirit , whereby the possibility of the existence of spirits , apparitions , and witchcraft is further confirmed . london : printed , . the easie , true , and genuine notion and consistent explication of the nature of a spirit . sect . i. the opinions of the nullibists and holenmerians proposed . that we may explicate the essence or notion of incorporeal beings or spirits , with the greater satisfaction and success , we are first to remove two vast mounds of darkness , wherewith the ignorance of some hath encumbred and obscured their nature . and the first is of those who though they readily acknowledge there are such things as incorporeal beings or spirits , yet do very peremptorily contend that they are no where in the whole world. which opinion , though at the very first sight it appears ridiculous , yet it is stiffly held by the maintainers of it , and that not without some fastuosity and superciliousness , or at least some more sly and tacite contempt of such philosophers as hold the contrary , as of men less intellectual and too too much indulging to their imagination . those other therefore because they so boldly affirm that a spirit is nullibi , that is to say , nowhere , have deservedly purchased to themselves the name or title of nullibists . the other mound of darkness laid upon the nature of a spirit , is by those who willingly indeed acknowledge that spirits are somewhere ; but add further , that they are not onely entirely or totally in their whole ubi or place , ( in the most general sence of the word ) but are totally in every part or point thereof , and describe the peculiar nature of a spirit to be such , that it must be totus in toto & totus in qualibet sui parte . which therefore the greeks would fitly and briefly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ an essence that is all of it in each part ] and this propriety thereof ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the holenmerism of incorporeal beings . whence also these other philosophers diametrically opposite to the former , may most significantly and compendiously be called holenmerians . sect . ii. that cartesius is the prince of the nullibists , and wherein chiefly consists the force of their opinion . the opinions of both which kind of philosophers having sufficiently explained , we will now propose and confute the reasons of each of them ; and first of the nullibists . of whom the chief author and leader seems to have been that pleasant wit renatus des cartes , who by his jocular metaphysical meditations , has so luxated and distorted the rational faculties of some otherwise sober and quick-witted persons , but in this point by reason of their over-great admiration of des cartes not sufficiently cautious , that deceived , partly by his counterfeit and prestigious subtilty , and partly by his authority , have perswaded themselves that such things were most true and clear to them ; which had they not been blinded with these prejudices , they could never have thought to have been so much as possible . and so they having been so industriously taught , and diligently instructed by him , how they might not be imposed upon , no not by the most powerful and most ill-minded fallacious deity , have heedlesly , by not sufficiently standing upon their guard , been deceived and illuded by a mere man , but of a pleasant and abundantly-cunning and abstruse genius ; as shall clearly appear after we have searched and examined the reasons of this opinion of the nullibists to the very bottom . the whole force whereof is comprised in these three axioms . the first , that whatsoever thinks is immaterial , and so on the contrary . the second , that whatever is extended is material . the third , that whatever is unextended is nowhere . to which third i shall add this fourth , as a necessary and manifest consectary thereof , viz. that whatsoever is somewhere is extended . which the nullibists of themselves will easily grant me to be most true . otherwise they could not seriously contend for their opinion , whereby they affirm spirits to be nowhere ; but would be found to do it only by way of an oblique and close derision of their existence , saying indeed they exist , but then again hiddenly and cunningly denying it , by affirming they are nowhere . wherefore doubtlesly they affirm them to be nowhere , if they are in good earnest , for this reason onely ; for fear they granting them to be somewhere , it would be presently extorted from them , even according to their own principles , that they are extended , as whatever is extended , is material , according to their second axiome . it is therefore manifest that we both agree in this , that whatever real being there is that is somewhere , is also extended . sect . iii. the sophistical weakness of that reasoning of the nullibists , who , because we can conceive cogitation without conceiving in the mean while matter , conclude , that whatsoever thinks is immaterial . with which truth notwithstanding we being furnished and supported , i doubt not but we shall with ease quite overthrow and utterly root out this opinion of the nullibists . but that their levity and credulity may more manifestly appear , let us examine the principles of this opinion by parts , and consider how well they make good each member . the first is , whatever thinks is immaterial , and on the contrary . the conversion of this axiome i will not examine , because it makes little to the present purpose . i will onely note by the by , that i doubt not but it may be false , although i easily grant the axiome itself to be true . but it is this new method of demonstrating it i call into question , which from hence , that we can conceive cogitation , in the mean time not conceiving matter , concludes that whatever thinks is immaterial . now that we can conceive cogitation without conceiving matter , they say is manifest from hence , that although one should suppose there were no body in the universe , and should not flinch from that position , yet notwithstanding he would not cease to be certain ; that there was res cogitans , a thinking being , in the world , he sinding himself to be such . but i further add , though he should suppose there was no immaterial being in nature , ( nor indeed material ) and should not flinch from that position , yet he would not cease to be certain that there was a thinking being , ( no not if he should suppose himself not to be a thinking being ) because he can suppose nothing without cogitation . which i thought worth the while to note by the by , that the great levity of the nullibists might hence more clearly appear . but yet i add further , that such is the nature of the mind of man , that it is like the eye , better fitted to contemplate other things than itself ; and that therefore it is no wonder that thinking nothing of its own essence , it does fixedly enough and intently consider in the mean time and contemplate all other things , yea , those very things with which she has the nearest affinity , and yet without any reflection that herself is of the like nature . whence it may easily come to pass , when she is so wholly taken up in contemplating other things without any reflection upon herself , that either carelesly she may consider herself in general as a mere thinking being , without any other attribute , or else by resolvedness afterwards , and by a force on purpose offered to her own faculties . but that this reasoning is wonderfully weak and trifling as to the proving of the mind of man to be nothing else ; that is to say , to have no other attributes but mere cogitation , there is none that does not discern . sect . iv. the true method that ought to be taken for the proving that matter cannot think . lastly , if cartesius with his nullibists would have dealt bona fide , they ought to have omitted all those ambagious windings and meanders of feigned abstraction , and with a direct stroke to have saln upon the thing itself , and so to have sisted matter , and searched the nature of cogitation , that they might thence have evidently demonstrated that there was some inseparable attribute in matter that is repugnant to the cogitative faculty , or in cogitation that is repugnant to matter . but out of the mere diversity of idea's or notions of any attributes , to collect their separability or real distinction , yea their contrariety and repugnancy , is most foully to violate the indispensable laws of logick , and to confound diversa with opposita , and make them all one . which mistake to them that understand logick must needs appear very coarse and absurd . but that the weakness and vacillancy of this method may yet more clearly appear , let us suppose that which yet philosophers of no mean name seriously stand for and assert , viz. that cogitative substance is either material or immaterial ; does it not apparently follow thence , that a thinking substance may be precisely conceived without the conception of matter , as matter without the conception of cogitation , when notwithstanding in one of the members of this distribution they are joyned sufficiently close together ? how can therefore this newfangled method of cartesius convince us that this supposition is false , and that the distribution is illegitimate ? can it from thence , that matter may be conceived without cogitation , and cogitation without matter ? the first all grant , and the other the distribution itself supposes ; and yet continues sufficiently firm and sure . therefore it is very evident , that there is a necessity of our having recourse to the known and ratified laws of logick , which many ages before this new upstart method of des cartes appeared , were established and approved by the common suffrage of mankind ; which teach us that in every legitimate distribution the parts ought consentire cum toto , & dissentire inter se , to agree with the whole , but disagree one with another . now in this distribution that they do sufficiently disagree , it is very manifest . it remains onely to be proved , that one of the parts , namely that which supposes that a cogitative substance may be material , is repugnant to the nature of the whole . this is that clear , solid and manifest way or method according to the known laws of logick ; but that new way , a kind of sophistry and pleasant mode of trisling and prevaricating . sect . v. that all things are in some sort extended , demonstrated out of the corollary of the third principle of the nullibists , as for the second axiome or principle , viz. that whatsoever is extended is material ; for the evincing the falsity thereof , there want no new arguments , if one have but recourse to the sixth , seventh , and eighth chapters of enchiridium metaphysicum , where by unanswerable reasonings it is demonstrated , that there is a certain immaterial and immovable extensum distinct from the movable matter . but however , out of the consectary of their third principle , we shall prove at once , that all spirits are extended as being somewhere , against the wild and ridiculous opinion of the nullibists . whos 's third principle , and out of which immediately and precisely they conclude spirits to be nowhere , is , whatsoever is unextended is nowhere . which i very willingly grant ; but on this condition , that they on the other side concede ( and i doubt not but they will ) that whatsoever is somewhere is also extended ; from which consectary i will evince with mathematical certainty , that god and our soul , and all other immaterial beings , are in some sort extended : for the nullibists themselves acknowledge and assert , that the operations wherewith the soul acts on the body , are in the body ; and that power or divine vertue wherewith god acts on the matter and moves it , is present in every part of the matter . whence it is easily gathered , that the operation of the soul and the moving power of god is somewhere , viz. in the body , and in the matter . but the operation of the soul wherewith it acts on the body and the soul itself , and the divine power wherewith god moves the matter and god himself , are together , nor can so much as be imagined separate one from the other ; namely , the operation from the soul , and the power from god. wherefore if the operation of the soul is somewhere , the soul is somewhere , viz. there where the operation . and if the power of god be somewhere , god is somewhere , namely , there where the divine power is ; he in every part of the matter , the soul in the humane body . whosoever can deny this , by the same reason he may deny that common notion in mathematicks , quantities that are singly equal to one third , are equal to one another . sect . vi. the apert confession of the nullibists that the essence of a spirit is where its operation is ; and how they contradict themselves , and are forced to acknowledge a spirit extended . and verily that which we contend for , the nullibists seem apertly to assert , even in their own express words , as it is evident in lambertus velthusius in his de initiis primae philosophiae , in the chapter de ubi . who though he does manifestly affirm that god and the mind of man by their operations are in every part or some one part of the matter ; and that in that sence , namely , in respect of their operations , the soul may be truly said to be somewhere , god everywhere ; as if that were the onely mode of their presence : yet he does expresly grant that the essence is nowhere separate from that whereby god or a created spirit is said to be , the one everywhere , the other somewhere ; that no man may conceit the essence of god to be where the rest of his attributes are not . that the essence of god is in heaven , but that his vertue diffuses itself beyond heaven . no by no means , saith he , wheresoever god's power or operation is , there is the nature of god ; forasmuch as god is a substance devoid of all composition . thus far velthusius . whence i assume , but the power or operation of god is in or present to the matter , therefore the essence of god is in or present to the matter , and is there where the matter is , and therefore somewhere . can there be any deduction or illation more close and coherent with the premises ? and yet that other most devoted follower of the cartesian philosophy , ludovicus de-la-forge , cannot abstain from the offering us the same advantage of arguing , or rather from the inferring the same conclusion with us , in his treatise de mente humana , chap. . where occur these words : lastly , when i say that god is present to all things by his omnipotency , ( and consequently to all the parts of the matter ) i do not deny but that also by his essence or substance he is present to them : for all those things in god are one and the same . dost thou hear , my nullibist , what one of the chiefest of thy condisciples and most religious symmists of that stupendious secret of nullibism plainly professes , namely , that god is present to all the parts of matter by his essence also , or substance ? and yet you in the mean while blush not to assert , that neither god nor any created spirit is any where ; than which nothing more contradictious can be spoke or thought , or more abhorring from all reason . wherefore whenas the nullibists come so near to the truth , it seems impossible they should , so all of a suddain , start from it , unless they were blinded with a superstitious admiration of des cartes his metaphysicks , and were deluded , effascinated and befooled with his jocular subtilty and prestigious abstractions there : for who in his right wits can acknowledge that a spirit by its essence may be present to matter and yet be nowhere , unless the matter were nowhere also ? and that a spirit may penetrate , possess , and actuate some determinate body , and yet not be in that body ? in which if it be , it is plainly necessary it be somewhere . and yet the same ludovicus de-la-forge does manifestly assert , that the body is thus possest and actuated by the soul , in his preface to his treatise de mente humana , while he declares the opinion of marcilius ficinus concerning the manner how the soul actuates the body in marsilius his own words , and does of his own accord assent to his opinion . what therefore do these forms to the body when they communicate to it their esse ? they throughly penetrate it with their essence , they bequeath the vertue of their essence to it . but now whereas the esse is deduced from the essence , and the operation flows from the vertue , by conjoyning the essence they impart the esse , by bequeathing the vertue they communicate the operations ; so that out of the congress of soul and body , there is made one animal esse , one operation . thus he . the soul with her essence penetrates and pervades the whole body , and yet is not where the body is , but nowhere in the universe ! with what manifest repugnancy therefore to their other assertions the nullibists hold this ridiculous conclusion , we have sufficiently seen , and how weak their chiefest prop is , that whatever is extended is material ; which is not onely confuted by irresragable arguments , chap. , , and . enchirid. metaphys . but we have here also , by so clearly proving that all spirits are somewhere , utterly subverted it , even from that very concession or opinion of the nullibists themselves , who concede or aver that whatsoever is somewhere is extended . which spirits are and yet are not material . sect . vii . the more light reasonings of the nullibists whereby they would confirm their opinion . the first of which is , that the soul thinks of those things which are nowhere . but we will not pass by their more slight reasonings in so great a matter , or rather so monstrous . of which the first is , that the mind of man thinks of such things as are nowhere , nor have any relation to place , no not so much as to logical place or ubi . of which sort are many truths as well moral as theological and logical , which being of such a nature that they are nowhere , the mind of man which conceives them is necessarily nowhere also . but how crazily and inconsequently they collect that the humane soul is nowhere , for that it thinks of those things that are nowhere , may be apparent to any one srom hence , and especially to the nullibists themselves ; because from the same reason it would follow that the mind of man is somewhere , because sometimes , if not always in a manner , it thinks of those things which are somewhere , as all material things are . which yet they dare not grant , because it would plainly follow from thence , according to their doctrine , that the mind or soul of man were extended , and so would become corporeal and devoid of all cogitation . but besides , these things which they say are nowhere , namely , certain moral , logical , and theological truths , are really somewhere , viz. in the soul itself which conceives them ; but the soul is in the body , as we proved above . whence it is manifest that the soul and those truths which she conceives are as well somewhere as the body itself . i grant that some truths as they are representations , neither respect time nor place in whatever sence . but as they are operations , and therefore modes of some subject or substance , they cannot be otherwise conceived than in some substance . and forasmuch as there is no substance which has not some amplitude , they are in a substance which is in some so●…t extended ; and so by reason of their subject they are necessarily conceived to be somewhere , because a mode is inseparable from a subject . nor am i at all moved with that giddy and rash tergiversation which some betake themselves to here , who say we do not well in distinguishing betwixt cogitation ( such as are all conceived verities ) and the substance of the soul cogitating : for cogitation itself is the very substance of the soul , as extension is of matter ; and that therefore the soul is as well nowhere as any cogitation , which respects neither time nor place , would be , if it were found in no subject . but here the nullibists , who would thus escape , do not observe that while they acknowledge the substance of the soul to be cogitation , they therewithal acknowledge the soul to have a substance , whence it is necessary it have some amplitude . and besides , this assertion whereby they assert cogitation to be the very substance of the soul , is manifestly false . for many operations of the soul , are , as they speak , specifically different ; which therefore succeeding one after another , will be so many substances specifically different . and so the soul of socrates will not always be the same specifical soul , and much less the same numerical ; than which what can be imagined more delirant , and more remote from common sense ? to which you may adde , that the soul of man is a permanent being , but her cogitations in a flux or succession ; how then can the very substance of the soul be its successive operations ? and when the substance of the soul does so perpetually cease or perish , what i beseech you will become of memory ? from whence it is manifestly evident , that there is a certain permanent substance of the soul , as much distinct or different from her succeeding cogitations , as the matter itself is from its successive figures and motions . sect . viii . the second reason of the nullibists , viz. that cogitation is easily conceived without extension . the second reason is somewhat coincident with some of those we have already examined ; but it is briefly proposed by them thus : there can be no conception , no not of a logical place , or ubi , without extension . but cogitation is easily conceived without conceiving any extension : wherefore the mind cogitating , exempt from all extension , is exempt also from all locality whether physical or logical ; and is so loosened from it , that it has no relation nor applicability thereto ; as if those things had no relation nor applicability to other certain things without which they might be conceived . the weakness of this argumentation is easily deprehended from hence , that the intensness of heat or motion is considered without any respect to its extension , and yet it is referred to an extended subject , viz. to a bullet shot , or red hot iron . and though in intent and defixed thoughts upon some either difficult or pleasing object , we do not at all observe how the time passeth , nor take the slightest notice of it , nothing hinders notwithstanding but those cogitations may be applied to time , and it be rightly said , that about six a clock , suppose , in the morning they began , and continued till eleven ; and in like manner the place may be defined where they were conceived , viz. within the walls of such an ones study , although perhaps all that time this so fixt contemplator did not take notice whether he was in his study or in the fields . and to speak out the matter at once , from the precision of our thoughts to infer the real precision or separation of the things themselves , is a very putid and puerile sophism ; and still the more enormous and wilde , to collect also thence , that they have no relation nor applicability one to another . for we may have a clear and distinct apprehension of a thing which may be connected with another by an essential tye , that tye being not taken notice of , ( and much more when they are connected onely with a circumstantial one ) but not a full and adequate apprehension , and such as sees through and penetrates all the degrees of its essence with their properties ; which unless a man reach to , he cannot rightly judge of the real separability of any nature from other natures . from whence it appears how soully cartesius has imposed , if not upon himself , at least upon others , when from this mental precision of cogitation from extension , he defined a spirit ( such as the humane soul ) by cogitation onely , matter by extension , and divided all substance into cogitant and extended , as into their first species or kinds . which distribution notwithstanding is as absonous and absurd , as if he had distributed animal into sensitive and rational . whenas all substance is extended as well as all animals sensitive . but he fixed his animadversion upon the specifick nature of the humane soul ; the generical nature thereof , either on purpose or by inadvertency , being not considered nor taken notice of by him , as hath been noted in enchiridion ethicum , lib. . cap. . sect . . sect . ix . the third and last reason of the nullibists , viz. that the mind is conscious to herself , that she is nowhere , unless she be disturbed or jogged by the body . the third and last reason , which is the most ingenious of them all , occurs in lambertus velthusius , viz. that it is a truth which god has infused into the mind itself , that she is nowhere , because we know by experience that we cannot tell from our spiritual operations where the mind is . and for that we know her to be in our body , that we onely perceive from the operations of sense and imagination , which without the body or the motion of the body the mind cannot perform . the sence whereof , if i guess right , is this ; that the mind by a certain internal sense is conscious to herself that she is nowhere , unless she be now and then disturbed by the motions or joggings of the body ; which is , as i said , an ingenious presage , but not true : for it is one thing to perceive herself to be nowhere , another not to perceive herself to be somewhere . for she may not perceive herself to be somewhere , though she be somewhere , as she may not take notice of her own individuality , or numerical distinction , from all other minds , although she be one numerical or individual mind distinct from the rest : for , as i intimated above , such is the nature of the mind of man , that like the eye , it is better fitted for the contemplating all other things , than for contemplating itself . and that indeed which is made for the clearly and sincerely seeing other things , ought to have nothing of itself actually perceptible in it , which it might mingle with the perception of those other things . from whence the mind of man is not to have any stable and fixt sense of its own essence ; and such as it cannot easily lay aside upon occasion : and therefore it is no wonder , whenas the mind of man can put off the sense and consciousness to itself of its own essence and individuality , that it can put off also therewith the sense of its being somewhere , or not perceive it ; whenas it does not perceive its own essence and individuality , ( of which hic & nunc are the known characters : ) and the chief objects of the mind are universals . but as the mind , although it perceives not its individuality , yet can by reason prove to herself that she is some one numerical or individual mind , so she can by the same means , although she by inward sense perceives not where she is , evince notwithstanding that she is somewhere , from the general account of things , which have that of their own nature , that they are extended , singular , and somewhere . and besides , velthusius himself does plainly grant , that from the operations of sense and imagination , we know our mind to be in our body . how then can we be ignorant that she is somewhere , unless the body itself be nowhere ? sect . x. an appeal to the internal sense of the mind , if she be not environed with a certain infinite extension ; together with an excitation of the nullibist out of his dream , by the sound of trumpeters surrounding him . the reasons of the nullibists whereby they endeavour to maintain their opinion , are sufficiently enervated and subverted . nor have we need of any arguments to establish the contrary doctine . i will onely desire by the by , that he that thinks his mind is nowhere , would make trial of his faculty of thinking ; and when he has abstracted himself from all thought or sense of his body , and fixed his mind onely on an idea of an indefinite or infinite extension , and also perceives himself to be some particular cogitant being , let him make trial , i say , whether he can any way avoid it , but he must at the same time perceive that he is somewhere , namely , within this immense extension , and that he is environ'd round about with it . verily , i must ingenuously consess , that i cannot conceive otherwise , and that i cannot but conceive an idea of a certain extension infinite and immovable , and of necessary and actual existence : which i most clearly deprehend , not to have been drawn in by the outward sense , but to be innate and essentially inherent in the mind itself ; and so to be the genuine object not of imagination , but of intellect ; and that it is but perversly and without all judgement determined by the nullibists , or cartesians , that whatever is extended , is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the object of imagination ; when notwithstanding there is nothing imaginable , or the object of imagination , which is not sensible : for all phantasms are drawn from the senses . but this infinite extension has no more to do with things that are sensible and sall under imagination , than that which is most incorporeal . but of this haply it will be more opportune to speak elsewhere . in the mean time i will subjoyn onely one argument , whereby i may manifestly evince that the mind of man is somewhere , and then i will betake my self to the discussing of the opinion of the holenmerians . briefly therefore let us suppose some one environed with a ring of trumpeters , and that they all at the same time sound their trumpets . let us now see if the circumsonant clangor of those surrounding trumpets sounding from all sides will awake these nullibists out of their lethargick dream . and let us suppose , which they will willingly concede , that the conarion or glandula pinealis , a , is the seat of the common sense , to which at length all the motions from external objects arrive . nor is it any matter whether it be this conarion , or some other part of the brain , or of what is contained in the brain : but let the conarion , at least for this bout , supply the place of that matter which is the common sensorium of the soul. fig. . and whenas it is supposed to be surrounded with eight trumpeters , let there be eight lines drawn from them , namely , from b , c , d , e , f , g , h , i ; i say that the clangour or sound of every trumpet is carried from the ring of the trumpeters to the extream part of every one of those lines , and all those sounds are heard as coming from the ring b , c , d , e , f , g , h , i , and perceived in the conarion a ; and that the perception is in that part to which all the lines of motion , as to a common centre , do concur ; and therefore the extream parts of them , and the perceptions of the clangours or sounds , are in the middle of the ring of trumpeters , viz. where the conarion is : wheresore the percipient itself , namely the soul , is in the midst of this ring as well as the conarion , and therefore is somewhere . assuredly he that denies that he conceives the force of this demonstration , and acknowledges that the perception indeed is at the extream parts of the said lines , and in the middle of the ring of trumpeters , but contends in the mean time that the mind herself is not there , forasmuch as she is nowhere ; this man certainly is either delirant and crazed , or else plays tricks , and slimly and obliquely insinuates that the perception which is made in the conarion is to be attributed to the conarion itself ; and that the mind , so far as it is conceived to be an incorporeal substance , is to be exterminated out of the universe , as an useless figment and chimaera . sect . xi . the explication of the opinion of the holenmerians , together with their two reasons thereof proposed . fig. . but the reasons that induce them to embrace it , and so stifsly to maintain it , are these two onely , or at least chiesly , as much as respects the holenmerism of spirits . the first is , that whereas they grant that the whole soul does pervade and possess the whole body , they thought it would thence follow that the soul would be divisible , unless they should correct again this assertion of theirs , by saying , that it was yet so in the whole body , that it was totally in the mean time in every part thereof : for thus they thought themselves sure , that the soul could not thence be argued in any sort divisible , or corporeal , but still remain purely spiritual . their other reason is , that from hence it might be easily understood , how the soul being in the whole body c , d , e , whatever happens to it in c , or b , it presently perceives it in a ; because the whole soul being perfectly and entirely as well in c , or b , as in a , it is necessary that after what fashion soever c or b is affected , a should be affected after the same manner ; forasmuch as it is entirely and perfectly one and the same thing , viz. the whole soul , as well in c or b , as in a. and from hence is that vulgar saying in the schools , that if the eye were in the foot , the soul would see in the foot. sect . xii . the examination of the opinion of the holenmerians . but now , according to our custome , let us weigh and examine all these things in a free and just balance . in this therefore that they assert , that the whole soul is in the whole body , and is all of it penetrated of the soul by her essence , and therefore seem willingly to acknowledge a certain essential amplitude of the soul ; in this , i say , they come near to us , who contend there is a certain metaphysical and essential extension in all spirits , but such as is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , devoid of bulk or parts , as aristotle defines of his separate substances : for there is no magnitude or bulk which may not be physically divided , nor any parts properly where there is no such division . whence the metaphysical extension of spirits , is rightly understood not to be capable of either bulk or parts . and in that sence it has no parts , it cannot justly be said to be a whole . in that therefore we plainly agree with the holenmerians , that a soul or spirit may be said by its essence to penetrate and possess the whole body c , d , e ; but in this again we differ from them , that we dare not affirm that the whole spirit or whole soul does penetrate and possess the said body , because that which has not parts cannot properly be called a whole ; though i will not over-stiffly contend , but that we may use that word for a more easie explication of our mind , according to that old trite proverb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , speak a little more unlearnedly that thou mayest speak more intelligibly or plainly . but then we are to remember that we do not speak properly , though more accommodately to the vulgar apprehension , but improperly . but now when the holenmerians add further , that the whole soul is in every part or physical point of the body d , c , e , in the point a and b , and all the rest of the points of which the body d , c , e , does consist , that seems an harsh expression to me , and such as may justly be deemed next door to an open repugnancy and contradiction : for when they say the whole soul is in the whole body d , c , e , if they understand the essence of the soul to be commensurate , and as it were equal to the body d , c , e , and yet at the same time , the whole soul to be contained within the point a or b , it is manifest that they make one and the same thing many thousand times greater or less than itself at the same time ; which is impossible . but if they will affirm , that the essential amplitude of the soul is no bigger than what is contained within the physical point a , or b ; but that the essential presence of the soul is diffused through the whole body d , c , e , the thing will succeed not a jot the better . for while they plainly profess that the whole soul is in the point a , it is manifest that there remains nothing of the soul which may be in the point b , which is distant from a : for it is as if one should say , that there is nothing of the soul which is not included within a ; and yet in the same moment of time , that not onely something of the soul , ( which perhaps might be a more gentle repugnancy ) but that the whole soul is in b , as if the whole soul were totally and entirely out of itself ; which surely is impossible in any singular or individual thing . and as for universals , they are not things , but notions we use in contemplating them . again , if the essential amplitude of the soul is no greater than what may be contained within the limits of a physical point , it cannot extend or exhibit its essential presence through the whole body , unless we imagine in it a stupendious velocity , such as it may be carried with in one moment into all the parts of the body , and so be present to them : which when it is so hard to conceive in this scant compages of an humane body , and in the soul occupying in one moment every part thereof , what an outragious thing is it , and utterly impossible to apprehend touching that spirit which perpetually exhibits his essential presence to the whole world , and whatever is beyond the world ? to which lastly , you may add that this hypothesis of the holenmerians , does necessarily make all spirits the most minute things that can be conceived : for if the whole spirit be in every physical point , it is plain that the essential amplitude itself of the spirit ( which the two former objections supposed ) is not bigger than that physical point in which it is , ( which you may call , if you will , a physical monad ) than which nothing is or can be smaller in universal nature : which if you refer to any created spirit , it cannot but seem very ridiculous ; but if to the majesty and amplitude of the divine numen , intolerable , that i may not say plainly reproachful and blasphemous . sect . xiii . a confutation of the first reason of the holenmerians . but now for the reasons for which the holenmerians adhere to so absurd an opinion ; verily they are such as can no ways compensate those huge difficulties and repugnancies the opinion itself labours under . for , for the first , which so solicitously provides for the indivisibility of spirits , it seems to me to undertake a charge either superfluous or ineffectual . superfluous , if extension can be without divisibility , as it is clearly demonstrated it can , in that infinite immovable extension distinct from the movable matter , enchirid. metaphys . cap. , , . but ineffectual , if all extension be divisible , and the essential presence of a spirit which pervades and is extended through the whole body c , d , e , may for that very reason be divided ; for so the whole essence which occupies the whole body c , d , e , will be divided into parts . no by no means , will you say , forasmuch as it is wholly in every part of the body . therefore it will be divided , if i may so speak , into so many totalities . but what logical ear can bear a saying so absurd and abhorrent from all reason , that a whole should not be divided into parts but into wholes ? but you will say at least we shall have this granted us , that an essential presence may be distributed or divided according to so many distinctly cited totalities which occupy at once the whole body c , d , e , yes verily , this shall be granted you , after you have demonstrated that a spirit not bigger than a physical monad can occupy in the same instant all the parts of the body c , d , e ; but upon this condition , that you acknowledge not sundry totalities , but one onely total essence ; though the least that can be imagined , can occupy that whole space , and when there is need , occupy , in an instant , an infinite one : which the holenmerians must of necessity hold touching the divine essence , because according to their opinion taken in the second sence , ( which pinches the whole essence of a spirit into the smallest point ) the divine essence itself is not bigger than any physical monad . from whence it is apparent the three objections which we brought in the beginning do again recur here , and utterly overwhelm the first reason of the holenmerians : so that the remedy is far more intolerable than the disease . sect . xiv . a confutation of the second reason of the holenmerians . fig. . and from hence the falsity of that common saying is detected , that if the eye was in the foot , the soul would see in the foot ; whenas it does not so much as see in those eyes which it already hath , but somewhere within the brain . nor would the soul by an eye in the foot see , unless by fitting nerves , not unlike the optick ones , continued from the foot to the head and brain , where the soul so far as perceptive , inhabiteth . in the other parts of the body the functions thereof are onely vital . again , such is the nature of some perceptions of the soul , that they are fitted for the moving of the body ; so that it is manifest that the very self-same thing which perceives , has the power of moving and guiding of it ; which seems impossible to be done by this soul , which , according to the opinion of the holenmerians , exceeds not the amplitude of a small physical point , as it may appear at first sight to any one whose reason is not blinded with prejudice . and lastly , if it be lawful for the mind of man to give her conjectures touching the immortal genii , ( whether they be in vehicles , or destitute of vehicles ) and touching their perceptions and essential presences whether invisible or those in which they are said sometimes to appear to mortal men , there is none surely that can admit that any of these things are competible to such a spirit as the holenmerians describe . for how can a metaphysical monad , that is to say , a spiritual substance not exceeding a physical monad in amplitude , fill out an essential presence bigger than a physical monad , unless it be by a very swist vibration of itself towards all parts ; as boys by a very swift moving of a fire-stick , make a fiery circle in the air by that quick motion . but that spirits , destitute of vehicles , should have no greater essential presence than what is occupied of a naked and unmoved metaphysical monad , or exhibited thereby , seems so absonous and ridiculous a spectacle to the mind of man , that unless he be deprived of all sagacity and sensibility of spirit , he cannot but abhor so idle an opinion . and as for those essential presences , according to which they sometimes appear to men , at least equalizing humane stature , how can a solitary metaphysical monad form so great a part of air or aether into humane shape , or govern it being so formed ? or how can it porceive any external object in this swift motion of itself , and quick vibration , whereby this metaphysical monad is understood of the holenmerians , to be present in all the parts of its vehicle at once ? for there can be no perception of the external object , unless the object that is to be perceived act with some stay upon that which perceiveth . nor if it could be perceived by this metaphysical monad thus swistly moved and vibrated towards all parts at once , would it be seen in one place , but in many places at once , and those , as it may happen , very distant . sect . xv. the egregious falsity of the opinions of the holenmerians and nullibists , as also their uselesness for any philosophical ends . but verily , i am ashamed to waste so much time in refuting such mere trifles and dotages which indeed are such , ( that i mean of the nullibists , as well as this other of the holenmerians ) that we may very well wonder how such distorted and strained conceits could ever enter into the minds of men , or by what artifice they have so spread themselves in the world ; but that the prejudices and enchantments of superstition and stupid admiration of mens persons are so strong , that they may utterly blind the minds of men , and charm them into dotage . but if any one , all prejudice and parts-taking being laid aside , will attentively consider the thing as it is , he shall clearly perceive and acknowledge , unless all belief is to be denied to the humane faculties , that the opinions of the nullibists and holenmerians , touching incorporeal beings , are miserably false ; and not that onely , but as to any philosophical purpose altogether useless . forasmuch as out of neither hypothesis there does appear any greater facility of conceiving how the mind of man , or any other spirit , performs those functions of perception and of moving of bodies , from their being supposed nowhere , than from their being supposed somewhere ; or from supposing them wholly in every part of a body , than from supposing them onely , to occupie the whole body by an essential or metaphysical extension ; but on the contrary , that both the hypotheses do entangle and involve the doctrine of incorporeal beings with greater difficulties and repugnancies . wherefore , there being neither truth nor usefulness in the opinions of the holenmerians and nullibists , i hope it will o●…end no man if we send them quite packing from our philosophations touching an incorporeal being or spirit , in our delivering the true idea or notion thereof . sect . xvi . that those that contend that the notion of a spirit is so difficult and imperscrutable , do not this because they are of a more sharp and piercing judgement than others , but of a genius more rude and plebeian . now i have so successfully removed and dissipated those two vast mounds of night and mistiness , that lay upon the nature of incorporeal beings , and obscured it with such gross darkness ; it remains that we open and illustrate the true and genuine nature of them in general , and propose such a definition of a spirit , as will exhibit no difficulty to a mind rightly prepared and freed from prejudice : for the nature of a spirit is very easily understood , provided one rightly and skilfully shew the way to the learner , and form to him true notions of the thing . insomuch that i have often wondred at the superstitious consternation of mind in those men , ( or the profaneness of their tempers and innate aversation from the contemplation of divine things ) who if by chance they hear any one professing that he can with sufficient clearness and distinctness conceive the nature of a spirit , and communicate the notion to others , they are presently astartled and amazed at the saying , and straightway accuse the man of intolerable levity or arrogancy , as thinking him to assume so much to himself , and to promise to others , as no humane wit , furnished with never so much knowledge , can ever perform . and this i understand even of such men who yet readily acknowledge the existence of spirits . but as for those that deny their existence , whoever professes this skill to them , verily he cannot but appear a man above all measure vain and doting . but i hope that i shall so bring it about , that no man shall appear more stupid and doting , no man more unskilful and ignorant , than he that esteems the clear notion of a spirit so hopeless and desperate an attempt ; and that i shall plainly detect , that this big and boastful profession of their ignorance in these things does not proceed from hence , that they have any thing more a sharp or discerning judgment than other mortals , but that they have more gross and weak parts , and a shallower wit , and such as comes nearest to the superstition and stupidity of the rude vulgar , who easilier fall into admiration and astonishment , than pierce into the reasons and notices of any difficult matter . sect . xvii . the definition of body in general , with so clear an explication thereof , that even they that complain of the obscurity of a spirit , cannot but confess they perfectly understand the nature of body . but now for those that do thus despair of any true knowledge of the nature of a spirit , i would entreat them to try the abilities of their wit in recognizing and throughly considering the nature of body in general . and let them ingenuously tell me whether they cannot but acknowledge this to be a clear and perspicuous definition thereof , viz. that body is substance material , of itself altogether destitute of all perception , life , and motion . or thus : body is a substance material coalescent or accruing together into one , by vertue of some other thing , from whence that one by coalition , has or may have life also , perception and motion . i doubt not but they will readily answer , that they understand all this ( as to the terms ) clearly and perfectly ; nor would they doubt of the truth thereof , but that we deprive body of all metion from itself , as also of union , life , and perception . but that it is substance , that is , a being subsistent by itself , not a mode of some being , they cannot but very willingly admit , and that also it is a material substance compounded of physical monads , or at least of most minute particles of matter , into which it is divisible ; and because of their impenetrability , impenetrable by any other body . so that the essential and positive difference of a body is , that it be impenetrable , and physically divisible into parts : but that it is extended , that immediately belongs to it as it is a being . nor is there any reason why they should doubt of the other part of the differentia , whenas it is solidly and fully proved in philosophie , that matter of its own nature , or in itself , is endued with no perception , life , nor motion . and besides , we are to remember that we here do not treat of the existence of things , but of their intelligible notion and essence . sect . xviii . the perfect definition of a spirit , with a full explication of its nature through all degrees . and if the notion or essence is so easily understood in nature corporeal or body , i do not see but in the species immediately opposite to body , viz. spirit , there may be found the same facility of being understood . let us try therefore , and from the law of opposites let us define a spirit , an immaterial substance intrinsecally endued with life and the faculty of motion . this slender and brief desinition that thus easily slows without any noise , does comprehend in general the whole nature of a spirit ; which lest by reason of its exility and brevity it may prove less perceptible to the understanding , as a spirit is to the sight , i will subjoyn a more full explication , that it may appear to all , that this definition of a spirit is nothing inferiour to the definition of a body as to clearness and perspicuity . and that by this method which we now fall upon , a full and perfect knowledge and understanding of the nature of a spirit may be attained to . go to therefore , let us take notice through all the degrees of the definitum , or thing defined , what precise and immediate properties each of them contain , from whence at length a most distinct and perfect knowledge of the whole definitum will discover itself . let us begin then from the top of all , and first let us take notice that a spirit is ens , or a being , and from this very same that it is a being ; that it is also one , that it is true , and that it is good ; which are the three acknowledged properties of ens in metaphysicks , that it exists sometime , and somewhere , and is in some sort extended , as is shewn enchirid. metaphys . cap. . sect . . which three latter terms are plain of themselves . and as for the three former , that one signifies undistinguished or undivided in and from itself , but divided or distinguished from all other , and that true denotes the answerableness of the thing to its own proper idea , and implies right matter and form duely conjoyned , and that lastly good respects the fitness for the end in a large sence , so that it will take in that saying of theologers , that god is his own end , are things vulgarly known to l●…gicians and metaphysicians . that these six are the immediate affections of being , as being is made apparent in the above-cited enchiridion metaphysicum ; nor is it requisite to repeat the same things here . now every being is either substance , or the mode of substance , which some call accident : but that a spirit is not an accident or mode of substance , all in a manner profess ; and it is demonstrable from manifold arguments , that there are spirits which are no such accidents or modes ; which is made good in the said enchiridion and other treatifes of dr. h. m. wherefore the second essential degree of a spirit is , that it is substance . from whence it is understood to subsist by itself , nor to want any other thing as a subject ( in which it may inhere , or of which it may be the mode or accident ) for its subsisting or existing . the third and last essential degree is , that it is immaterial , according to which it immediately belongs to it , that it be a being not onely one , but one by itself , or of its own intimate nature , and not by another ; that is , that , though as it is a being it is in some sort extended , yet it is utte●…ly indivisible and indiscerpible into real physical parts . and moreover , that it can penetrate the matter , and ( which the matter cannot do ) penetrate things of its own kind ; that is , pass through spiritual substances . in which two essential attributes ( as it ought to be in every perfect and legitimate distribution of any genius ) it is fully and accurately contrary to its opposite species , namely , to body . as also in those immediate properties whereby it is understood to have life intrinsecally in itself , and the saculty of moving ; which in some sence is true in all spirits whatsoever , for-asmuch as life is either vegetative , sensitive , or intellectual . one whereof at least every spiritual substance hath : as also the faculty of moving ; insomuch that every spirit either moves itself by itself , or the matter , or both , or at least the matter either mediately or immediately ; or lasty , both ways . for so all things moved are moved by god , he being the fountain of all life and motion . sect . xix . that from hence that the definition of a body is perspicuous , the definition of a spirit is also necessarily perspicuous . wherefore i dare here appeal to the judgment and conscience of any one that is not altogether illiterate and of a dull and obtuse wit , whether this notion or definition of a spirit in general , is not as intelligible and perspicuous , is not as clear and every way distinct as the idea or notion of a body , or of any thing else whatsoever which the mind of man can contemplate in the whole compass of nature . and whether he cannot as easily or rather with the same pains apprehend the nature of a spirit as of body , forasmuch as they both agree in the immediate genus to them , to wit substance . and the differentiae do illustrate one another by their mutual opposition ; insomuch that it is impossible that one should understand what is material substance , but he must therewith presently understand what immaterial substance is , or what it is not to have life and motion of itself , but he must straitway perceive what it is to have both in itself , or to be able to communicate them to others . sect . xx. four objections which from the perspicuity of the terms of the definition of a spirit infer the repugnancy of them one to another . nor can i divine what may be here opposed , unless haply they may alledge such things as these , that although they cannot deny but that all the terms of the definition and explication of them , are sufficiently intelligible , if they be considered single , yet if they be compared one with another they will mutually destroy one another . for this extension which is mingled with , or inserted into the nature of a spirit , seems to take away the penetrability and indivisibility thereof , as also its faculty of thinking , as its penetrability likewise takes away its power of moving any bodies . i. first , extension takes away penetrability ; because if one extension penetrate another , of necessity either one of them is destroyed , or two equal amplitudes entirely penetrating one another , are no bigger than either one of them taken single , because they are closed within the same limits . ii. secondly , it takes away indivisibility ; because whatsoever is extended has partes extra partes , one part out of another , and therefore is divisible : for neither would it have parts , unless it could be divided into them . to which you may further add , that forasmuch as the parts are substantial , nor depend one of another , it is clearly manifest that at least by the divine power they may be separate , and subsist separate one from another . iii. thirdly , extension deprives a spirit of the faculty of thinking , as depressing it down into the same order that bodies are . and that there is no reason why an extended spirit should be more capable of perception than matter that is extended . iv. lastly , penetrability renders a spirit unable to move matter ; because , whenas by reason of this penetrability it so easily slides through the matter , it cannot conveniently be united with the matter whereby it may move the same : for without some union or inherency ( a spirit being destitute of all impenetrability ) 't is impossible it should protrude the matter towards any place . the sum of which four difficulties tends to this , that we may understand , that though this idea or notion of a spirit which we have exhibited be sufficiently plain and explicate , and may be easily understood ; yet from the very perspicuity of the thing itself , it abundantly appears , that it is not the idea of any possible thing , and much less of a thing really existing , whenas the parts thereof are so manifestly repugnant one to another . sect . xxi . an answer to the first of the four objections . i. but against as well the nullibists as the hobbians , who both of them contend that extension and matter is one and the same thing , we will prove that the notion or idea of a spirit which we have produced , is a notion of a thing possible . and as for the nullibists , who think we so much indulge to corporeal imagination in this our opinion of the extension of spirits , i hope on the contrary , that i shall shew that it is onely from hence , that the hobbians and nullibists have taken all amplitude from spirits , because their imagination is not sufficiently defecated and depurated from the filth and unclean tinctures of corporeity , or rather that they have their mind over-much addicted and enslaved to material things , and so disordered , that she knows not how to expedite herself from gross corporeal phantasms . from which fountain have sprung all those difficulties whereby they endeavour to overwhelm this our notion of a spirit ; as we shall manifestly demonstrate by going through them all , and carefully perpending each of them . for it is to be imputed to their gross imagination , that from hence that two equal amplitudes penetrate one another throughout , they conclude that either one of them must therewith perish , or that they being both conjoyned together , are no bigger than either one of them taken single . for this comes from hence that their mind is so illaqueated or lime-twigged , as it were , with the idea's and properties of corporeal things , that they cannot but infect those things also which have nothing corporeal in them with this material tincture and contagion , and so altogether confound this metaphysical extension with that extension which is physical . i say , from this disease it is that the sight of their mind is become so dull and obtuse , that they are not able to divide that common attribute of a being , i mean extension metaphysical from special . extension and material , and assign to spirits their proper extension , and leave to matter hers . nor according to that known method , whether logical or metaphysical , by intellectual abstraction prescind the generical nature of extension from the abovesaid species or kinds thereof . nor lastly , ( which is another sign of their obtuseness and dulness ) is their mind able to penetrate with that spiritual extension into the extension material ; but like a stupid beast stands lowing without , as if the mind itself were become wholly corporeal ; and if any thing enter they believe it perishes rather and is annihilated , than that two things can at the same time coexist together in the same ubi . which are symptomes of a mind desperately sick of this corporeal malady of imagination , and not sufficiently accustomed or exercised in the free operations of the intellectual powers . and that also proceeds from the same source , that supposing two extensions penetrating one another , and adequately occupying the same ubi , they thus conjoyned are conceived not to be greater than either one of them taken by itself . for the reason of this mistake is , that the mind incrassated and swayed down by the imagination , cannot together with the spiritual extension penetrate into the material , and follow it throughout , but onely places itself hard by , and stands without like a gross stupid thing , and altogether corporeal . for if she could but , with the spiritual extension , insinuate herself into the material , and so conceive them both together as two really distinct extensions , it is impossible but that she should therewith conceive them so conjoyned into one ubi , to be notwithstanding not a jot less than when they are separated and occupy an ubi as big again : for the extension in neither of them is diminished , but their situation onely changed . as it also sometimes comes to pass in one and the same extension of some particular spirits which can dilate and contract their amplitude into a greater or lesser ubi without any augmentation or diminution of their extension , but onely by the expansion and retraction of it into ano ther site . sect . xxii . that besides those three dimensions which belong to all extended things , a fourth also is to be admitted , which belongs properly to spirits . and that i may not dissemble or conceal any thing , although all material things , considered in themselves , have three dimensions onely ; yet there must be admitted in nature a fourth , which fitly enough , i think , may be called essential spissitude ; which , though it most properly appertains to those spirits which can contract their extension into a less ubi ; yet by an easie analogie it may be referred also to spirits penetrating as well the matter as mutually one another : so that where-ever there are more essences than one , or more of the same essence in the same ubi than is adequate to the amplitude thereof , there this fourth dimension is to be acknowledged , which we call essential spissitude . which assuredly involves no greater repugnancy than what may seem at first view , to him that considers the thing less attentively , to be in the other three dimensions . namely , unless one would conceive that a piece of wax stretched out , suppose , to the length of an eln , and afterwards rolled together into the form of a globe , loses something of its former extension , by this its conglobation , he must confess that a spirit , neither by the contraction of itself into a less space has lost any thing of its extension or essence , but as in the abovesaid wax the diminution of its longitude is compensated with the augmentation of its latitude and profundity ; so in a spirit contracting itself , that in like manner its longitude , latitude , and profundity being lessened , are compensated by essential spissitude , which the spirit acquires by this contraction of itself . and in both cases we are to remember that the site is onely changed , but that the essence and extension are not at all impaired . verily these things by me are so perfectly every way perceived , so certain and tried , that i dare appeal to the mind of any one which is free from the morbid prejudices of imagination , and challenge him to trie the strength of his intellectuals , whether he does not clearly perceive the thing to be so as i have defined , and that two equal extensions , adequately occupying the very same ubi , be not twice as great as either of them alone , and that they are not closed with the same terms as the imagination falsly suggests , but onely with equal . nor is there any need to heap up more words for the solving this first difficulty ; whenas what has been briefly said already abundantly sufficeth for the penetrating their understanding who are prepossest with no prejudice : but for the piercing of theirs who are blinded with prejudices , infinite will not suffice . sect . xxiii . an answer to the second objection , where the fundamental errour of the nullibists , viz. that whatsoever is extended is the object of imagination , is taken notice of . ii. let us try now if we can dispatch the second difficulty with like success , and see if it be not wholly to be ascribed to imagination , that an indiscerpible extension seems to involve in it any contradiction . as if there could be no extension which has not parts real and properly so called into which it may be actually divided . viz. for this reason , that that onely is extended which has partes extra partes , which being substantial , may be separated one from another , and thus separate subsist . this is the summary account of this difficulty , which nothing but corrupt imagination supporteth . now the first source or fountain of this errour of the nullibists , is this ; that they make every thing that is extended the object of the imagination , and every object of the imagination corporeal . the latter whereof undoubtedly is true , if it be taken in a right sence ; namely , if they understand such a perception as is either simply and adequately drawn from external objects ; or by increasing , diminishing , transposing , or transforming of parts ( as in chimaera's and hippocentaurs ) is composed of the same . i acknowledge all these idea's , as they were sometime some way objects of sensation , so to be the genuine objects of imagination , and the perception of these to be ●…ghtly termed the operation of fancie , and that all these things that are thus represented , necessarily are to be look'd upon as corporeal , and consequently as actually divisible . but that all perception of extension is such imagination , that i confidently deny . forasmuch as there is an idea of infinite extension drawn or taken in from no external sense , but is natural and essential to the very faculty of perceiving ; which the mind can by no means pluck out of herself , nor cast it away from her ; but if she will rouze herself up , and by earnest and attentive thinking , fix her animadversion thereon , she will be constrained , whether she will or no , to acknowledge , that although the whole matter of the world were exterminated out of the universe , there would notwithstanding remain a certain subtile and immaterial extension which has no agreement with that other material one , in any thing , saving that it is extended , as being such that it neither falls under sense , nor is impenetrable , nor can be moved , nor discerped into parts ; and that this idea is not onely possible , but necessary , and such as we do not at our pleasure seign and invent , but do find it to be so innate and ingrafted in our mind , that we cannot by any force or artifice remove it thence . which is a most certain demonstration that all perception of extension is not imagination properly so called . which in my opinion ought to be esteemed one of the chiefest and most fundamental errours of the nullibists , and to which especially this difficulty is to be referred touching an indiscerpible extension . for we see they consess their own guilt , namely , that their mind is so corrupted by their imagination , and so immersed into it , that they can use no other saculty in the contemplation of any extended thing . and therefore when they make use of their imagination instead of their intellect in contemplating of it , they necessarily look upon it as an object of imagination ; that is , as a corporeal thing , and discerpible into parts . for , as i noted above , the sight of their mind by reason of this morbus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this materious disease , if i may so speak , is made so heavie and dull , that it cannot distinguish any extension from that of matter ▪ as allowing it to appertain to another kind , nor by logical or metaphysical abstraction prescind it from either . sect . xxiv . that extension as such includes in it neither divisibility nor impenetrability , neither indivisibility nor penetrability , but is indifferent to either two of those properties . and from hence it is that because a thing is extended they presently imagine that it has partes extra partes , and is not ens unum per se & non per aliud , a being one by itself , and not by vertue of another , but so framed from the juxtaposition of parts . whenas the idea of extension precisely considered in itself includes no such thing , but onely a trinal distance or solid amplitude , that is to say , not linear onely and superficiary , ( if we may here use those terms which properly belong to magnitude mathematical ) but every way running out and reaching towards every part . this amplitude surely , and nothing beside , does this bare and simple extension include , not penetrability nor impenetrability , not divisibility nor yet indivisibility , but to either affections or properties , or if you will essential differences , namely , to divisibility and impenetrability , or to penetrability and indivisibility , if considered in itself , is it altogether indifferent , and may be determined to either two of them . wherefore , whereas we acknowledge that there is a certain extension namely material , which is endued with so stout and invincible an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or impenetrability , that it necessarily and by an insuperable renitencie expels and excludes all other matter that occurs and attempts to penetrate it , nor suffers it at all to enter , although in the simple idea of extension , this marvellous virtue of it is not con tained , but plainly omitted , as not at all belonging thereto immediately and of itself ; why may we not as easily conceive that another extension , namely , an immaterial one , though extension in itself include no such thing , is of such a nature , that it cannot by any other thing whether material or immaterial be discerped into parts ; but by an indissoluble necessary and essential tie be so united and held together with itself , that although it can penetrate all things and be penetrated by all things , yet nothing can so insinuate itself into it as to disjoyn any thing of its essence any where , or perforate it or make any hole or pore in it ? that is , that i may speak briefly , what hinders but there may be a being that is immediately one of its own nature , and not held together into one by vertue of some other , either quality or substance ? although every being as a being is extended , because extension in its precise notion does not include any physical division , but the mind infected with corporeal imagination , does falsly and unskilfully feign it to be necessarily there . sect . xxv . that every thing that is extended has not parts physically discerpible , though logically or intellectually divisible . for it is nothing which the nullibists here alledge , while they say , that all extension inferreth parts , and all parts division . for besides that the first is false , forasmuch as ens unum per se , a being one of itself or of its own immediate nature , although extended yet includes no parts in its idea , but is conceived according to its proper essence as a thing as simple as may be , and therefore compounded of no parts : we answer moreover , that it is not at all prejudicial to our cause though we should grant that this metaphysical extension of spirits is also divisible , but logically onely , not physically ; that is to say , is not discerpible . but that one should adjoyn a physical divisibility to such an extension , surely that must necessarily proceed from the impotencie of his imagination , which his mind cannot curb , nor separate herself from the dreggs and corporeal foulnesses thereof ; and hence it is that she tinctures and infects this pure and spiritual extension with corporeal properties . but that an extended thing may be divided logically or intellectually , when in the mean time it can by no means be discerped , it sufficiently appears from hence , that a physical monad which has some amplitude , though the least that possible can be , is conceived thus to be divided in a line consisting of any uneven number of monads , which notwithstanding the intellect divides into two equal parts . and verily in a metaphysical monad , such as the holenmerians conceit the mind of man to be , and to possess in the mean time and occupie the whole body , there may be here again made a logical distribution , suppose , è subjectis , as they call it , so far forth as this metaphysical monad , or soul of the holenmerians is conceived to possess the head , or trunk , or limbs of the body . and yet no man is so delirant as to think that it follows from thence , that such a soul may be discerped into so many parts , and that the parts so discerped may subsist by themselves . sect . xxvi . an answer to the latter part of the second objection , which inferreth the separabilitie of the parts of a substantial extensum , from the said parts being substantial and independent one of another . from which a sufficiently fit and accommodate answer may be fetched to the latter part of this difficulty , namely , to that , which because the parts of substance are substantial and independent one of another , and subsisting by themselves ( as being substances ) would infer that they can be discerped , at least by the divine power , and disjoyned , and being so disjoyned , subsist by themselves . which i confess to be the chief edge or sting of the whole difficulty , and yet such as i hope i shall with ease file off or blunt . for first , i deny that in a thing that is absolutely one and simple as a spirit is , there are any physical parts , or parts properly so called , but that they are onely falsly seigned and fancied in it , by the impure imagination . but that the mind it self being susficiently defecated and purged from the impure dreggs of fancie , although from some extrinsecal respect she may consider a spirit as having parts , yet at the very same time does she in herself , with close attention , observe and note , that such an extension of itself has none . and therefore whenas it has no parts it is plain it has no substantial parts , nor independent one of another , nor subsistent of themselves . and then as much as concerns those parts which the stupid and impotent imagination fancieth in a spirit , it does not follow from thence , because they are substantial , that they may subsist separate by themselves . for a thing to subsist by itself , onely signifies so to subsist , that it wants not the prop of some other subject in which it may inhere as accidents do . so that the parts of a spirit may be said to subsist by themselves though they cannot subsist separate , and so be substance still . sect . xxvii . that the mutual independencie of the parts of an extended substance may be understood in a twofold sence ; with an answer thereto , taken in the first sence thereof . but what they mean by that mutual independencie of parts i do not fully understand : but i sufficiently conceive that one of these two things must be hinted thereby , viz. either that they are not mutual and effectual causes to one another of their existing , or that their existence is understood to be connected by no necessary condition at all . and as for the former sense , i willingly confess those parts which they fancie in a spirit are not mutual causes of one anothers existence ; but so , that in the mean time i do most firmly deny , that it will thence follow that they may be discerped , and thus discerpt , be separately conserved , no more than the intelligible parts of a physical monad which is divided into two by our reason or intellect ; which surely are no mutual causes of one anothers existence : or the members of the distribution of a metaphysical monad according to the doctrine of the holenmerians ( viz. the soul totally being in every part of the body ) which no man in his wits can ever hope that they may be discerped , although the said members of the division are not the mutual causes of one anothers existence : for they are but one and the same soul which is not the cause of itself , but was wholly and entirely caused by god. but you will say that there is here manifestly a reason extant and apparent why these members of the distribution cannot be discerped , and discerpt separately conserved , because one and the same indivisible monad occurs in every member of the distribution , which therefore since it is a single one , it is impossible it should be discerped from itself . to which i on the other side answer , that it is as manifestly extant and apparent how frivolously therefore and ineptly arguments are drawn from logical or intellectual divisions , for the concluding a real separability of parts . and i add further , that as that fictitious metaphysical monad cannot be discerped or pluckt in pieces from itself , no more can any real spirit , because it is a thing most simple and most absolutely one , and which a pure mind darkened and possessed with no prejudices of imagination does acknowledge no real parts at all to be in . for so it would ipso facto be a compound thing . sect . xxviii . an answer to the independency of parts taken in the second sence . from whence an easie entrance is made to the answering this difficulty understood in the second sence of the mutual independency of the parts of a spirit , whereby their coexistence and union are understood to be connected by no necessary law or condition . for that this is false , i do most constantly affirm without all demur : for the coexistences of the parts , as they call them , of a spirit , are connected by a law or condition absolutely necessary and plainly essential ; forasmuch as a spirit is a most simple being , or a being unum per se & non per aliud ; that is , one of itself or of its own nature immediately so , and not by another either substance or quality . for none of those parts , as the nullibists call them , can exist but upon this condition , that all jointly and unitedly exist together ; which condition or law is contained in the very idea or nature of every spirit . whence it cannot be created or any way produced unless upon this condition , that all its parts be inseparably and indiscerpibly one ; as neither a rectangle triangle , unless upon this condition , that the powers of the cathetus and basis , be equal to the power of the hypotenusa . whence the indiscerpibility of a spirit cannot be removed from it , no not virtute divina , as the schoolmen speak , no more than the above-said property be disjoyned from a rectangle triangle . out of all which i hope it is at length abundantly clear , that the extension of a spirit does not at all hinder the indiscerpibility thereof . sect . xxix . an answer to the third objection touching the imperceptivity of an extended substance , viz. that whatever is , is extended , and that the nullibists and holenmerians themselves cannot give a reason of the perceptive faculty in spirits , from their hypotheses . iii. nor is it any lett ( which is the third thing ) to the faculty of perceiving and thinking in spirits : for we do not thrust down a spirit by attributing extension to it , into the rank of corporeal beings , forasmuch as there is nothing in all nature which is not in some sense extended . for whatever of essence there is in any thing , it either is or may be actually present to some part of the matter , and therefore it must either be extended or be contracted to the narrowness of a point , and be a mere nothing . for , as for the nullibists and holenmerians , the opinions of them both are above utterly routed by me , and quite subverted and overturned from the very root , that no man may seek subterfuges and lurking holes there . wherefore there is a necessity that something that is extended have cogitation and perception in it , or else there will be nothing lest that has . but for that which this objection further urges , that there occurrs no reason why an extended spirit should be more capable of perception than extended matter , it is verily , in my judgment , a very unlearned and unskilful argutation . for we do not take all this pains in demonstrating the extension of a spirit , that thence we might fetch out a reason or account of its faculty of perceiving ; but that it may be conceived to be some real being and true substance , and not a vain figment , such as is every thing that has no amplitude and is in no sort extended . but those that so stickle and sweat for the proving their opinion , that a spirit is nowhere , or is totally in every part of that ubi it occupies , they are plainly engaged of all right , clearly and distinctly to render a reason out of their hypothesis of the perceptive faculty that is acknowledged in spirits , namely that they plainly and precisely deduce from hence , because a thing is nowhere or totally in every part of the ubi it occupies , that it is necessarily endued with a faculty of perceiving and thinking ; so that the reason of the conjunction of properties with the subject , may be clearly thence understood . which notwithstanding i am very confident , they can never perform ; and that perception and cogitation are the immediate attributes of some substance ; and that therefore , as that rule of prudence , enchirid. ethic. lib. . cap. . sect . . declares , no physical reason thereof ought to be required , nor can be given , why they are in the subject wherein they are found . sect . xxx . that from the generical nature of any species , no reason is to be fetcht of the conjunction of the essential difference with it , it being immediate . but so we are to conclude , that as substance is immediately divided into material and immaterial , or into body and spirit , where no reason can be rendred from the substance in spirit , as it is substance , why it should be spirit rather than body ; nor from substance in a body , as it is substance , why it should be body rather than spirit ; but these essential differences are immediately in the subject in which they are found : so the case stands in the subdivision of spirit into merely plastical and perceptive , supposing there are spirits that are merely plastical ; and then of a perceptive spirit into merely sensitive and intellectual . for there can be no reason rendred touching a spirit as a spirit in a spirit merely plastical , why it is a spirit merely plastical rather than perceptive : nor in a perceptive spirit , why it is a perceptive spirit rather than merely plastical . and lastly , in a perceptive spirit intellectual , why it is intellectual rather than merely sensitive ; and in the merely sensitive spirit , why it is such rather than intellectual . but these essential differences are immediately in the subjects in which they are found , and any physical and intrinsecal reason ought not to be asked , nor can be given why they are in those subjects , as i noted a little above out of the said enchiridion ethicum . sect . xxxi . that although the holenmerians and nullibists can give no reason , why that which perceives should be totally in every part , or should be nowhere rather than be in any sort extended or somewere , yet there are reasons obvious enough , why an extended spirit , rather should perceive than extended matter . but however , though we cannot render a reason why this or that substance as substance , be a spirit rather than body ; or why this or that spirit be perceptive rather than merely plastical ; yet as the reason is sufficiently plain , why matter or body is a substance rather than accident , so it is manifest enough why that which perceives , or is plastical , should be a spirit rather than matter or body ; which surely is much more than either the holenmerians or nullibists can vaunt of . for they can offer no reason why that which perceives should rather be nowhere than somewhere ; or totally in each part of the ubi it does occupie , than otherwise , as may be understood from what we have said above . but now since the matter or body which is discerpible and impenetrable is destitute of itself of all life and motion , certainly it is consonant to reason , that the species opposite to body , and which is conceived to be penetrable and indiscerpible , should be intrinsecally endued with life in general and motion . and whenas matter is nothing else than a certain stupid and loose congeries of physical monads , that the first and most immediate opposite degree in this indiscerpible and penetrable substance , which is called spirit , should be the faculty of union , motion , and life , in which all the sympathies and synenergies which are found in the world may be conceived to consist . from whence it ought not at all to seem strange , that that which is plastical should be a spirit . and now as for perception itself , undoubtedly all mortals have either a certain consused presage , or more precise and determinate notion , that as that , whatever it is in which the above-said sympathies and synenergies immediately are , so more especially that to which belongs the faculty of perceiving and thinking is a thing of all things the most subtile and most one that may be . wherefore i appeal here to the mind and judgment of any one , whether he can truly conceive any thing more subtile or more one than the essence or notion of a spirit as it is immediately distinguished from matter , and opposed thereto . for can there be any thing more one than what has no parts , into which it may be discerped ? or more subtile than what does not onely penetrate matter , but itself , or at least other substances of its own kind ? for a spirit can penetrate a spirit , though matter cannot penetrate matter . there is therefore in the very essence of a spirit , although it be metaphysically extended , no obscure reason why all the sympathies and synenergies , why all perceptions and all manner of cogitations should be referred rather to it , by reason of the unity and subtilty of its nature , than to matter , which is so crass , that it is impenetrable ; and is so far from unity of essence , that it consists of juxtaposited parts . but i hope by this i have abundantly satisfied this third difficulty . sect . xxxii . an answer to the fourth objection as much as respects the holenmerians and nullibists , and all those that acknowledge that the matter is created of god. iv. let us go on therefore to the fourth and last , which from the penetrability of a spirit concludes its unsitness for moving of matter . for it cannot move matter , but by impelling it ; nor can it impel it , because it does so easily , without all resistence , penetrate it . here therefore again , imagination plays her tricks , and measures the nature of a spirit by the laws of matter , fancying a spirit like some body passing through an over-large or wide hole , where it cannot stick by reason of the laxness of the passage . but in the mean time , it is to be noted , that neither the holenmerians nor nullibists can of right object this difficulty to us , whenas it is much more incredible that either a metaphysical monad , or any essence that is nowhere , should be more fit for the moving matter , than that which has some amplitude , and is present also to the matter that is to be moved . wherefore we have now onely to do with such philosophers as contend that the whole universe consists of bodies onely : for as for those that acknowledge there is a god , and that matter was created by him , it is not hard for them to conceive , that there may be a certain faculty in the soul , which in some manner , though very shadowishly , answers to that power in god of creating matter ; namely , that as god , though the most pure of all spirits , yet creates matter the most gross of all things ; so created spirits themselves may emit a certain material vertue , either spontaneously or naturally , by which they may intimately inhere in the subject matter , and be sufficiently close united therewith . which faculty of spirits in the appendix to the antidote against atheism , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the hylopathy of spirits , or a power of affecting or being affected by the matter . but i confess that answer is less fitly used when we have to do with those who deny the creation of matter , and much more when with those that deny there is a god. sect . xxxiii . an answer to those that think there is nothing in the universe but matter or body . wherefore , whenas we have to do with such infense adversaries , and so much estranged from all knowledge and acknowledgement of incorporeal things , verily we ought to behave ourselves very cautiously and circumspectly , and something more precisely to consider the title of the question , which is not , whether we can accurately discern and declare the mode or way that a spirit moves matter , but whether its penetrability is repugnant with this faculty of moving matter . but now it is manifest , if a spirit could be united and as it were cohere with the matter , that it might easily move matter ; forasmuch as if there be at all any such thing as a spirit , it is according to the common opinion of all men to be acknowledged the true principle and fountain of all life and motion . wherefore the hinge of the whole controversie turns upon this one pin , whether it be repugnant that any spirit should be united and as it were cohere with matter , or by whatever firmness or sastening ( whether permanent or momentaneous ) be joyned therewith . now that it is not repugnant , i hope i shall clearly demonstrate from hence , that the unition of spirit with matter , is as intelligible as the unition of one part of matter with another . for that ought in reason to be held an axiome firm and sure , that that is possible to be , in which there is found no greater ( not to say less ) dissiculty of so being , than in that which we really find to be . but we see one part of matter really and actually united with another , and that in some bodies with a firmness almost invincible , as in some stones and metals , which are held to be the hardest of all bodies . but we will for the more fully understanding the business , suppose a body absolutely and perfectly hard , constituted of no particles , but the very physical monads themselves , and without all pores . i ask therefore here , by what vertue , or by what manner of way do the parts of so perfect a solid cohere ? undoubtedly they can alledge nothing here besides immediate contact and rest : for if they fly to any other affections which are allied to life and sense , they are more rightly and more easily understood to be in a spirit than in matter ; and we will presently pronounce that a spirit may adhere to matter by the same vertues . but that the parts of matter cohere by bare though immediate contact , seems as difficult , if not more difficult , than that a spirit penetrating matter should cleave together into one with it : for the contact of the parts of matter is every where onely superficial , but one and the same indiscerpible spirit penetrates and possesses the whole matter at once . but it half repents me that i have with so great preparation and pomp attacked so small a difficulty , and have striven so long with mere elusions and prestigious juggles of the imagination , ( which casts such a mist of fictitious repugnancies on the true idea of a spirit ) as with so many phantomes and spectres of an unquiet night . but in the mean time i have made it abundantly manifest that there are no other contradictions or repugnancies in this our notion of a spirit , than what the minds of our adversaries , polluted with the impure dregs of imagination , and unable to abstract metaphysical extension from corporeal affections , do foully and slovenly clart upon it , and that this idea lookt upon in itself does clearly appear to be a notion at least of a thing possible ; which is all that we drive at in this place . sect . xxxiv . how far the notion of a spirit here defended is countenanced and confirmed by the common suffrage of all adversaries . and that it may appear more plausible , we will not omit in the last place to take notice , how far it is countenanced and confirmed by the common suffrage of our adversaries : for the hobbians , and whatever other philosophers else of the same stamp , do plainly assent to us in this , that whatsoever really is , is of necessity extended . but that they hence infer that there is nothing in nature but what is corporeal , that truly they do very unskilfully and inconsequently collect , they by some weakness or morbidness of mind tumbling into so foul an errour . for it is impossible that the mind of man , unless it were laden and polluted with the dregs and dross of corporeal imagination , should suffer itself to sink into such a gross and dirty opinion . but that every thing that is , is extended , the nullibists also themselves seem to me to be near the very point of acknowledging it for true and certain . for they do not dissemble it , but that if a spirit be somewhere , it necessarily follows that it is also extended . and they moreover grant , that by its operation it is present to or in the matter , and that the essence of a spirit is not separated from its operations . but that a thing should be , and yet not be any where in the whole universe , is so wild and mad a vote , and so absonous and abhorrent from all reason , that it cannot be said by any man in his wits , unless by way of sport or some slim jest , as i have intimated above ; whence their case is the more to be pitied , who captivated and blinded with admiration of the chief author of so absurd an opinion , do solemnly and seriously embrace , and diligently endeavour to polish the same . and lastly , as for the holenmerians , those of them who are more cautious and considerate , do so explain their opinion , that it scarce seems to differ an hairs breadth from ours . for though they affirm that the soul is in every part , yet they say they understand it not of the quantity or extension of the soul , whereby it occupies the whole body , but of the perfection of its essence and vertue : which however true it may be of the soul , it is undoubtedly most true of the divine numen , whose life and essence is most perfect and most full every where , as being such as every where contains infinite goodness , wisdom , and power . thus we see that this idea or notion of a spirit which is here exhibited to the world , is not onely possible in itself , but very plausible and unexceptionable , and such as all parties , if they be rightly understood , will be found whether they will or no to contribute to the discovery of the truth and solidity thereof . and therefore is such as will not unusefully nor unseasonably conclude this first part of ●…ducismus triumphatus , which treats of the ●…ossibility of apparitions and witchcraft , but ●…ake the way more easie to the acknowledgement of the force of the arguments of the second part , viz. the many relations that are produced to prove the actual existence of spirits and apparitions . saducismus triumphatus . part the second saducismus triumphatus , or full and plain evidence concerning witches and apparitions . the second part. proving partly by holy scripture , partly by a choice collection of modern relations , the real existence of apparitions , spirits and witches . by jos. glanvil , late chaplain to his majesty , and fellow of the royal society . london , printed for j. collins , and s. lowdns . . the preface . i know it is matter of very little credit to be a relator of stories , and i of all men living , have the least reason to be fond of the imployment . for i never had any faculty in telling of a story , and have always had a particular indisposition and backwardness to the writing any such . but of all relations of fact , there are none like to give a man such trouble and disreputation , as those that relate to witchcraft and apparitions , which so great a party of men ( in this age especially ) do so railly and laugh at , and without more ado , are resolved to explode and despise , as meer winter tales , and old wives fables . such they will call and account them , be their truth and evidence what it will. for , they have unalterably fixt and determined the point , that witches and apparitions are things ridiculous , incredible , foppish , impossible ; and therefore all relations that assert them are lies , cheats and delusions , and those that afford any credit to them , are credulous gulls and silly easie believers . which things , if they should not be so , it would spoil many a jest , and those who thought themselves great wits , must have the discomfort of finding they are mistaken . they must fall back into common and vulgar belief , and lose the pretence to extraordinary sagacity , on which they valued themselves so much , and be brought to be afraid of another world , and be subjected to the common terrours which they despised before , as the juggles and contrivances of priests and politicians , and so must see themselves under a necessity of altering their lives , or of being undone . these are very hard and grievous things , and therefore the stories of witches and apparitions must be exploded and run down , or all is lost . this is the case with multitudes of brisk confident men in our days , so that to meddle on this subject , is to affront them greatly , to provoke their rage and contempt , and to raise the devil of their wit and buffoonry . all which considered , it must be confest to be a very bold and adventurous thing to undertake the province in which i have engaged . and besides the provocation which it must needs give to the huffers and witlings , there is another sort whose good opinion i greatly value ; some sober and ingenious spirits , who upon other grounds doubt of the existence of witches , who may be apt to judge me guilty of credulity , for the pains i take in this matter . this also hath been some trouble and discouragement . and upon the whole , i am assured before-hand , that no evidence of fact possible is sufficient to remove the obstinate prejudices of divers resolved men , and therefore ▪ i know i must fall under their heavy censures ; of which i have considered the worst , and am i hope pretty well prepared to bear the severest of them . but no man would expose himself to all this for nothing , nor have i. there were reasons for this engàgement , and they were briefly these that follow . having bèen at mr. mompessons house in the time of the disturbance , seen , and heard somewhat my self , and received an account from mr. mompesson , and other credible persons of the whole trouble ; i was perswaded to publish , and to annex the full account of it to the second or third edition of my considerations concerning witchcraft , to which the story had near relation . ' this i did , and they passed two or three editions together , without much further trouble to me . but of late , i have heard from all parts , and am amazed at it , that that so strongly attested relation is run down in most places as a delusion and imposture , and that mr. mompesson and my self , have confessed all to be a cheat and contrivance . concerning this , i have been asked a thousand times , till i have been weary of answering , and the questionists would scarce believe i was in earnest when i denied it . i have received letters about it from known friends and strangers out of many parts of the three kingdoms , so that i have been haunted almost as bad as mr. mompesson s house . most of them have declared that it was most confidently reported , and believed in all the respective parts , that the business was a cheat , that mr. mompesson had confessed so much , and i the same : so that i was quite tired with denying and answering letters about it . and to free my self from the trouble , i at last resolved to re-print the story by it self with my confutation of the invention that concerned me , and a letter i received from mr. mompesson ( now printed in this book ) which cleared the matter as to him . this accordingly i committed to my booksellers hands some years since to be printed . but it being not done , i was continually importuned by new solicitations and questions , and at length out comes mr. websters confident book , in which he saith , that my story of the drummer , and the other of witchcraft , are as odd and silly , as any can be told or read , and as fictitious , incredible , ludicrous and ridiculous as any can be , p . and again , p. . must not all persons that are of sound understanding , judge and believe that all those strange tricks related by mr. glanvil of his drummer at mr. mompessons house , which he calls the daemon of tedworth , were abominable cheats and impostures , as i am informed by persons of good quality , they were discovered to be . but neither did this confidence , nor his book ( i confess ) much move me ; for i was very loth to be troubled any more in this matter . but at last divers eminent men , and learned friends of mine having taken notice of it , and being troubled to see so considerable an evidence against saducism , as mr. mompesson s story is , so impudently run down by purposely contrived lyes , they urg'd me very much to re-print the relation , with my considerations about witchcraft ; and so give some check to the insultation and confidence of mr. webster . to this i stood long dis-inclined , but being prest by the consideration that such a re-enforcement might be a very considerable and seasonable service to religion , against the stupid saducisme and infidelity of the age , i was perswaded : and having signified my being now inclined to the design , i received great encouragement from some of the greatest spirits of our age and nation , who earnestly animated me to it . having resolved , i bethought me of making a small collection of the most credible and best attested stories of this kind that were near and modern , to accompany the second i had printed , and to confirm and prove the main subject . advertisement . this is the whole of the preface , that was found amongst mr. glanvil's papers , saving five or six words , which being superfluous to the sense of this last clause , and beginning something else not perfected , i thought better left out . but as for mr. mompesson's letter to mr. glanvil , which is mentioned in this preface , and designed to be printed in this intended edition ; it is out of the original copy as follows . mr. mompesson's letter to mr. glanvil , dated nov. . anno . worthy sir , meeting with dr. pierce accidentally at sir robert buttons , he acquainted me of something that passed between my lord of r — and your self about my troubles , &c. to which ( having but little leisure ) i do give you this account , that i have been very often of late askt the question , whether i have not confessed to his majesty or any other , a cheat discovered about that affair . to which i gave , and shall to my dying day give the same answer , that i must bely my self , and perjure my self also to acknowledge a cheat in a thing where i am sure there was nor could be any , as i , the minister of the ●…lace , and two other honest gentlemen deposed at the assizes , upon my impleading the drummer . if the world will not believe it , it shall be indifferent to me , praying god to keep me from the same , or the like affliction . and although i am sure this most damnable lye does pass for current amongst one sort of people in the world , invented only , i think , to suppress the belief of the being either of god or devil ; yet i question not but the thing obtains credit enough amongst those , whom i principally desire should retain a more charitable opinion of me , than to be any way a devisor of it , only to be talk't of in the world , to my own disadvantage and reproach ; of which sort i reckon you one , and rest in hast , sir , your obliged servant , jo. mompesson . nov. . . advertisement . concerning the attestation of mr. mompesson and others upon oath at the assizes , the same is mentioned also , and their names expressed in a letter to mr. james collins , which letter from the original copy is as follows . mr. mompesson's letter to mr. collins , dated aug. . anno . sir , i received yours , and had given you an earlier answer , had i not been prevented by some journeys . i now give you this ; that as to any additional part of the story , i shall not trouble you with at present , not knowing what is either already published or omitted , in regard i have not any of mr. glanvi's books by me . i never had but one , which was the last year borrowed of me for the use of the lord hollis , and is not yet returned . but as to the business of the assizes ( which is likely to work most on the incredulous , because the evidence was given on oath ) i shall here enlarge it to you . when the drummer was escaped from his exile , which he was sentenced to at glou●…ester for a felony , i took him up , and procured his committment to salisbury gaol , where i indicted him as a felon ' , for this supposed witchcraft about my house . when the fellow saw me in earnest , he sent to me from the prifon , that he was sorry for my affliction , and if i would procure him leave to come to my house in the nature of an harvest-man , he did not question but he should do me good as to that affair . to which i sent answer , i knew he could do me no good in any honest way , and therefore rejected it . the assizes came on , where i indicted him on the statute primo jacobi cap. . where you may find , that to feed , imploy , or reward any evil spirit is felony . and the indictment against him was , that he did quendam malum spiritum negotiare , the grand jury found the bill upon the evidence , but the petty jury acquitted him , but not without some difficulty . the evidence upon oath were my self , one mr. william maton , one mr. walter dowse , all yet living , and i think of as good repute , as any this country has in it , and one mr. jo , cragg , then minister of the place , but since dead . we all deposed several things that we conceived impossible to be done by any natural agents , as the motion of chairs , stools and bedstaves , no body being near them , the beating of drumms in the air over the house in clear nights , and nothing visible ; the shaking of the floor and strongest parts of the house in still and calm nights , with several other things of the like nature : and that by other evidence it was applied to him . for some going out of these parts to gloucester whilst he was there in prison , and visiting him , he ask't them what news in wilts . to which they replyed , they knew none . no , says the drummer , did you not hear of a gentlemans house that was troubled with the beating of drums ? they told him again , if that were news , they heard enough of that . ay , says the drummer , it was because he took my drum from me ; if he had not taken away my drum , that trouble had never befallen him , and he shall never have his quiet again , till i have my drum , or satisfaction from him . this was deposed by one thomas avis servant to one mr. thomas sadler of north-wilts , and these words had like to have cost the drummer his life . for else , although the things were never so true , it could not have been rightly applyed to him more than to another . i should only add , that the before mentioned witnesses were neighbours , and deposed , that they heard and saw these things almost every day or night for many moneths together . as to the sculpture you intend , you best understand the advantage , i think it needless . and those words [ you shall have drumming enough ] is more than i heard him speak : i rest your loving friend , jo. mompesson . tedworth aug. . . an introduction to the proof of the existence of apparitions , spirits and witches . sect . i. the great usefulness and seasonableness of the present argument , touching witches and apparitions , in subservieney to religion . the question , whether there are witches or not , is not matter of vain speculation , or of indifferent moment ; but an inquiry of very great and weighty importance . for , on the resolution of it , depends the authority and just execution of some of our laws ; and which is more , our religion in its main doctrines is nearly concerned . there is no one , that is not very much a stranger to the world but knows how atheisme and infidelity have advanced in our days , and how openly they now dare to shew themselves in asserting and disputing their vile cause . particularly the distinction of the soul from the body , the being of spirits , and a future life are assertions extreamly despised and opposed by the men of this sort , and if we lose those articles , all religion comes to nothing . they are clearly and fully asserted in the sacred oracles , but those wits have laid aside these divine writings . they are proved by the best philosophy and highest reason ; but the unbelievers , divers of them are too shallow to be capable of such proofs , and the more subtle are ready to scepticize away those grounds . but there is one head of arguments that troubles them much , and that is , the topick of witches and apparitions . if such there are , it is a sensible proof of spirits and another life , an argument of more direct force than any speculations , or abstract reasonings , and such an one as meets with all the sorts of infidels . on which account they labour with all their might to perswade themselves and others , that witches and apparitions are but melancholick dreams , or crafty impostures ; and here it is generally , that they begin with the young-men , whose understandings they design to debauch . they expose and deride all relations of spirits and witchcraft , and furnish them with some little arguments , or rather colours against their existence . and youth is very ready to entertain such opinions as will help them to phansie , they are wiser than the generality of men. and when they have once swallowed this opinion , and are sure there are no witches nor apparitions , they are prepared for the denial of spirits , a life to come , and all the other principles of religion . so that i think it will be a considerable and very seasonable service to it , fully to debate and settle this matter , which i shall endeavour in the following sheets , and i hope so , as not to impose upon my self or others , by empty rhetorications , fabulous relations , or sophistical reasonings , but treat on the question with that freedom and plainness , that becomes one that is neither fond , fanciful nor credulous . sect . ii. the true stating of the question by defining what a witch and witchcraft is . i know that a great part of the labour in most controversies , useth to be bestowed on things impertinent to the main business , and by them the minds of both sides are so confounded , that they wander widely from the point in difference , and at last lose it quite . it would quickly be thus in the question of witchcraft , and usually is so , without previous care to avoid it . but i shall take the best i can , that my pains on this subject be not so mis-bestowed , but closely applyed to the purpose : and in order thereunto shall briefly define the terms of the question , and then set down what i grant to mine adversaries , and what i demand from them . and when these preliminaries are well adjusted , we shall proceed with more distinctness , and still see whereabout we are , and know how far what is affirmed or proved , reaches the main matter in debate . the question is , whether there are witches or not . mr. webster accuseth the writers on the subject of defect , in not laying down a perfect description of a witch or witchcraft , or explaining what they mean , p. . what his perfect description is , i do not know ; but i think i have described a witch or witchcraft in my considerations , sufficiently to be understood , and the conception which i , and , i think , most men have is , that a witch is one , who can do or seems to do strange things , beyond the known power of art and ordinary nature , by vertue of a confederacy with evil spirits . ] strange things , not miracles ; these are the extraordinary effects of divine power , known and distinguished by their circumstances , as i shall shew in due place . the strange things are really performed , and are not all impostures and delusions . the witch occasions , but is not the principal efficient , she seems to do it , but the spirit performs the wonder , sometimes immediately , as in transportations and possessions , sometimes by applying other natural causes , as in raising storms , and inflicting diseases , sometimes using the witch as an instrument , and either by the eyes or touch , conveying malign influences : and these things are done by vertue of a covenant , or compact betwixt the witch and an evil spirit . a spirit , viz. an intelligent creature of the invisible world , whether one of the evil angels called devils , or an inferiour daemon or spirit , or a wicked soul departed ; but one that is able and ready for mischief , and whether altogether incorporeal or not , appertains not to this question . sect . iii. that neither the notation of the name that signifies indifferently , nor the false additions of others to the notion of a witch can any way dissettle the authors definition . this i take to be a plain description of what we mean by a witch and witchcraft : what mr. webster and other advocates for witches , talk concerning the words whereby these are exprest , that they are improper and metaphorical , signifying this , and signifying that , is altogether idle and impertinent . the word witch signifies originally a wise man , or rather a wise woman . the same doth saga in the latine , and plainly so doth wizzard in english signify a wise man , and they are vulgarly called cunning men or women . an art , knowledge , cunning they have that is extraordinary ; but it is far from true wisdom , and the word is degenerated into an ill sense , as magia is . so then they are called , and we need look no further , it is enough , that by the word , we mean the thing and person i have described , which is the common meaning ; and mr. webster and the rest prevaricate when they make it signify an ordinary cheat , a couzener , a poysoner , seducer , and i know not what . words signify as they are used , and in common use , witch and witchcraft , do indeed imply these , but they emply more , viz. deluding , cheating and hurting by the power of an evil spirit in covenant with a wicked man or woman : this is our notion of a witch . mr. webster i know will not have it to be a perfect description . he adds to the notion of the witch he opposeth , carnal copulation with the devil , and real transformation into an hare , cat , dog , wolf ; the same doth mr. wagstaffe . which is , as if a man should define an angel to be a creature in the shape of a boy with wings , and then prove there is no such being . of all men i would not have mr. webster to make my definitions for me ; we our selves are to have the leave to tell what it is that we affirm and defend . and i have described the witch and witchcraft , that sober men believe and assert . thus briefly for defining . sect . iv. what things the authour concedes in this controversie about witches and witchcraft . i shall let the patrons of witches know what i allow and grant to them ; first , i grant , that there are some witty and ingenious men of the opposite belief to me in the question . yea , it is accounted a piece of wit to laugh at the belief of witches as silly credulity . and some men value themselves upon it , and pride them in their supposed sagacity of seeing the cheat that imposeth on so great a part of believing mankind . and the stories of witches and apparitions afford a great deal of subject for wit , which it is pity that a witty man should lose . secondly , i own that some of those who deny witches have no design against , nor a disinclination to religion , but believe spirits , and a life to come , as other sober christians do , and so are neither atheists , sadducees , nor hobbists . thirdly , i allow that the great body of mankind is very credulous , and in this matter so , that they do believe vain impossible things in relation to it . that carnal copulation with the devil , and real transmutation of men and women into other creatures are such . that people are apt to impute the extraordinaries of art , or nature to witchcraft , and that their credulity is often abused by subtle and designing knaves through these . that there are ten thousand silly lying stories of witchcraft and apparitions among the vulgar . that infinite such have been occasioned by cheats and popish superstitions , and many invented and contrived by the knavery of popish priests . fourthly , i grant that melancholy and imagination have very great force , and can beget strange perswasions . and that many stories of witchcraft and apparitions have been but melancholy fancies . fifthly , i know and yield , that there are many strange natural diseases that have odd symptomes , and produce wonderful and astonishing effects beyond the usual course of nature , and that such are sometimes falsly ascribed to witchcraft . sixthly , i own , the popish inquisitours , and other witch-finders have done much wrong , that they have destroyed innocent persons for witches , and that watching and torture have extorted extraordinary confessions from some that were not guilty . seventhly and lastly , i grant that the transactions of spirits with witches , which we affirm to be true and certain , are many of them very strange and uncouth , and that we can scarce give any account of the reasons of them , or well reconcile many of those passages to the commonly received notion of spirits , and the state of the next world. if these concessions will do mine adversaries in this question any good , they have them freely . and by them i have already almost spoiled all mr. webster's and mr. wagstaffe's , and the other witch-advocates books , which prove little else , than what i have here granted . and having been so free in concessions , i may expect that something should be granted me from the other party . advertisement . those that are mentioned in the second concession , though they are not atheists , sadducees nor hobbists ; yet if they deny witches , it is plain they are antiscripturists , the scripture so plainly attesting the contrary . sect . v. the postulata which the authour demands of his adversaries as his just right . the demands that i make are ; first , that whether witches are or are not , is a question of fact : for it is in effect , whether any men or women have been , or are in convenant with evil spirits , and whether they by the spirits help , or he on their account performs such or such things . secondly , that matter of fact can only be proved by immediate sense , or the testimony of others , divine or humane . to endeavour to demonstrate fact by abstract reasoning and speculation , is , as if a man should prove that julius caesar founded the empire of rome , by algebra or metaphysicks . so that what mr. webster saith , p. . that the true and proper mediums to prove the actions of witches by , are scripture and sound reason , and not the improper way of testimony ( which we use in the opposition that testimony stands to scripture and sound reason ) is very non-sense . thirdly , that the history of the scripture is not all allegory , but generally hath a plain literal and obvious meaning . fourthly , that some humane testimonies are credible and certain , viz. they may be so circumstantiated as to leave no reason of doubt . for our senses sometimes report truth , and all mankind are not lyars , cheats and knaves , at least they are not all lyars , when they have no interest to be so . fifthly , that which is sufficiently and undeniably proved , ought not to be denyed , because we know not how it can be , that is , because there are difficulties in the conceiving of it . otherwise sense and knowledge is gone as well as faith. for the modus of most things is unknown , and the most obvious in nature have inextricable difficulties in the speculation of them , as i have shewn in my scepsis scientifica . sixthly and lastly , we are much in the dark , as to the nature and kinds of spirits , and the particular condition of the other world. the angels , devils and souls happiness and misery we know , but what kinds are under these generals , and what actions , circumstances and ways of life under those states we little understand . these are my postulata or demands , which i suppose will be thought reasonable , and such as need no more proof . proof of apparitions , spirits , and witches from holy-scripture . sect . i. the authours purpose of proving apparitions and witchcraft , to such as believe scripture , as first from the apparition of angels . and having thus prepared my way , i come to prove that there are witches against both the sorts that deny their existence , viz. those that believe the scriptures , and the wits or witlings that will not admit their testimony . to the first i shall prove the being of witches by plain evidence taken from the divine oracles , and to the other , and indeed to both , i shall evince the same by as full and clear testimonies , as matter of fact is capable of , and then answer the opposite objections , and those particularly of the three late confident exploders of witchcraft ; * mr. webster , mr. wagstaffe , and the authour of the doctrine of devils . the proof i intend shall be of these two things , viz. that spirits have sensibly transacted with men , and that some have been in such leagues with them , as to be enabled thereby to do wonders . these sensible transactions of spirits with men , are evident from apparitions and possessions . the apparition of angels , their discourses and predictions , sensible converses with men and women are frequently recorded in the scripture . an angel appeared to hagar , gen. . three angels in the shape of men appeared to abraham , gen. . two to lot in the same likeness , gen. . an angel called to hagar , gen. . . and so did one to abraham , gen. . an angel spake to and conversed with jacob in a dream , gen. . one of the same appeared to moses in the bush , exod. . an angel went before the camp of israel , exod. . an angel met balaam in the way , numb . . an angel spake to all the people of israel , judges . an angel appeared to gideon , judges . and to the wife of manoah , judges . an angel destroyed the people , sam. . an angel appeared to eliab , kings . an angel smote in the camp of the assyrians . kings . an angel stood by the threshing-floor of ornan , chron. . . an angel talked with zachariah the prophet , zach. . an angel appeared to the two mary's at our lords sepulchre , matth. . an angel foretold the birth of john baptist to zachariah the priest , luke . gabriel was sent to the holy virgin , luke . . an angel appeared to the shepherds , luke . an angel opened the prison door to peter and the rest , acts . i might accumulate many more instances , but these are enough . and many circumstances of sensible converse belong to most of them , which may be read at large in the respective chapters . and since the intercourses of angels were so frequent in former days , why should we be averse to the belief that spirits sometimes transact with men now ? advertisement . * i find amongst mr. glanvil 's papers , the first lineaments or strokes of an answer to mr. wagstaffe , and to the authour of the doctrine of devils , but more fully to mr. webster , at least seventeen sheets where he answers solidly and substantially where i can read his hand , but it reaches but to the sixth chapter . and in truth he has laid about him so well in these sheets that are published , that those may well seem the less necessary . sect . ii. the evasions his adversaries use to escape the force of these proofs of scripture from the apparition of angels , with the authours answer . there are several evasions , by which some endeavour to escape these texts ; as , first the sadducees of old , and familists of later days , who hold , to wit , these , that the angels we read of , were but divine graces , the other that they were divine phantasmes created to serve a present occasion , which ceased to be as soon as they disappeared . one would think that none that ever had read the scriptures , should entertain such a conceit as this , that is so contrary to the account they every where give of those celestial creatures . but there is nothing so absurd , but some men will embrace to support their opinions . let us consider a little how differently from this vain fancy the scripture describes them . they are called spirits , an attribute given to god himself the prime subsistence , who is by way of eminence called the father of spirits , not of phantasmes . and spirit imports as much substance as body , though without gross bulk . we read of elect angels , and the angels that stand before the throne of god continually , and that always behold the face of god. of the faln angels that kept not their first station , that are held in the chains of darkness ; and of everlasting fire prepared for the devil and his angels against the judgment of the great day . both had their order of superiority and inseriority , michael and his angels , the dragon and his angels . we are made little lower than the angels . in heaven we shall be as the angels of god. of the day of judgment knoweth no man , no not the angels . let all the angels of god worship him . which descriptions of the nature , order , condition , attributes of angels , and infinite more such up and down the scriptures , are not applicable to phantasms , but demonstratively prove that the angels of whose apparitions we hear so frequently there , were real permanent subsistences , and not mere phantasms and shadows . sect . iii. that the angels that are said to have appeared in scripture were not men-messengers , but inhabitants of the invisible world ; and whether they ate and drank or no. but were not those angels that so appeared , special prophets , divine messengers , sometimes in scripture confessedly called angels ? they did eat and drink with abraham , and with lot , by which it should seem that they were real men. but whoever shall look over the instances alledged of the apparition of angels , and read them in all the circumstances of the text , will plainly see that they could not be men. such could not be the angel that spake to abraham and hagar out of heaven , that conversed with jacob in a dream , that appeared to moses in the burning bush , that appeared to manoah , and ascended , in his and his wife's presence , in the slame of the sacrifice , that went before the camp of israel , that stood before balaam in the way unseen by him , that smote the army of the assyrians , that appeared to zacharias in the temple , and to the mary's at the sepulchre . these must be a sort of beings superiour to mankind , angels in the proper sense , who are sometimes in scripture called men , because they appear in our likeness . but whether these do receive refection or sustinence in their own world and state or not , i will not dispute . it is most probable , and it hath been the doctrine both of fathers and philosophers , that they are vitally united to aetherial and heavenly bodies , which possibly may need recruits some such way , and so angels food may be more than a metaphor . but certainly they cannot eat after our manner , nor feed on our gross dyet , except in appearance only . they may make shew of doing it ( as the angel raphael told tobit that he did , tob. . . all these days i did appear unto you , but i did neither eat nor drink , but you did see a vision ) but really they do it not . so that when abraham's and lot's angels are said to eat and drink with them , the scripture speaks as to them it seemed . and so the jerusalem targum reads , and they seemed as if they did eat and drink . and we may suppose that men's conceptions of angels were not very refined in those days , nor could they have borne their sensible and free converses , if they had look't on them as creatures of a nature so distant from their own . and therefore afterward , when they were better understood , those to whom they appeared were struck with great dread and amazement , and thought that they should presently dye . nor do we , as i remember , read any more of the angels eating or drinking after what seemed to abraham and lot. indeed manoah invited the angel to eat , judg. . . but it was before he knew he was an angel , and it is set down in excuse of the offer , v. . for manoah knew not that he was an angel of the lord , implying that the invitation had been absurd if he had known it . i have said this in answer to the objection , though the main cause is not concerned . for though i should grant that abraham's and lot's angels were men , yet the other instances in which that could not be said or supposed , are more than enough to carry my point , that real angels , inhabitants of the invisible world , did sometimes sensibly appear . sect . iv. that angels are still ministring spirits , as well as of old . but it will be said , when they did appear , it was upon divine errands , and god sent them to serve the ends of his government and providence ; which i grant . and god almighty hath the same ends to serve still , he governs the world now , and his providence is as watchful as ever , and the angels are the chief ministers of that providence , and ministring spirits for our good . the gospel was ushered in by the apparition of angels , and many things done by them in the carrying of it on . and why we should think they may not be sent , and should not appear on occasion now , i do not see . but this is more than i need say yet , being for the first step only to shew , that spirits have transacted with men. sect . v. proofs from the apparitions of evil spirits , recorded in scripture . those i have mentioned hitherto , have been good and benign spirits , but evil spirits have also appeared , and sensibly had to do with mankind . my first instance of this is one of the first businesses that was in the world , the temptation of eve by the devil in the serpent . an argument which those that adhere to the letter of those three first chapters cannot avoid . evil angels were sent among the aegyptians , psalm . . and those passed through and smote the land. but the destroyers , viz. the evil angels were not permitted to come into the israelites houses , exod. . . when god asked sathan whence he came , job . . he answered , from going to and fro in the earth . by divine permission he raised the great wind that blew down the house upon jobs children , v. . and smote his body all over with boyls , job . . he tempted our saviour in an external sensible way , carrying him from place to place , and urging the son of god to worship him , matth. . but more of this will appear by considering the second head proposed , viz. possession of evil spirits . sect . vi. proofs from possession of evil spirits , and that they were not diseases , as the witch-advocates would have them . that such possessions have been , we find frequently and plainly delivered in the history of the gospel , and so often , that i shall not need to recite particulars . the evasion that the witch-advocates have for this , is , that the devils and unclean spirits spoken of in those places , which our saviour is said to have cast out , were strange and uncommon diseases , which the jews thought to be devils , and christ who came not to teach men philosophy , complyed with their deceived apprehension , and the evangelists speak according to their conceit in this matter . but if this answer must pass , then in the first place , farewel all scripture , it may be made to say what we please ; and if when the scripture speaks in a plain history of un●…lean spirits and devils , we may understand diseases by it , then what we read of good angels may be graces and vertues , and what we read of christ himself , may all be interpreted of the christ within , and so all the scripture , and all religion shall signify what any man thinks fit . secondly , the cure of diseases is mentioned in many of the texts , distinctly from the casting out of devils . thus matth. . . he gave the disciples power against unclean spirits to cast them out , and to heal all manner of sicknesses , and all manner of diseases . this was a different power from the former , and all manner of sicknesses and diseases implies the uncommon and extraordinary , which our sadducees would have the devils to be , viz. diseases , as well as the ordinary and usual ones are . so luke . . he healed them of their diseases , and those that were vexed with unclean spirits , were brought to him , and he healed them likewise . and most plainly , matth. . . and they brought unto him all sick people , that were taken with divers diseases and torments , and those that were possessed with devils , and those that were lunatick , and those that had the palsie , and he healed them . the mad-men , and those that had the falling-sickness , the distempers which the witch-advocates make devils of , are here mentioned apart , and as distinct from those devils our saviour cast out . thirdly , many things are attributed to those devils that were cast out , which are not applicable to diseases . the devils in the possessed among the gergasens , matth. . . besought christ , saying , if thou cast us out , sufser us to go away into the herd of swine , and he gave them leave . mark . . sure the diseases did not beseech him ; but perhaps the men did . had they a mind to go into the swine ? and did they enter into them ? a sort of possession this , that was never heard of , a beast possest with a man. but st. luke tells us , they were the devils that went out of the men , and entered into the swine , luke . . the men did not go out of themselves , and therefore , if what went out was not the disease , it was really the d●…vil or unclean spirit . so luke . . in the synagogue there was a man that had a spirit of an unclean devil , and cryed out with a loud voice , saying , let us alone , &c. well , but might not this be the man himself that cryed out so ? therefore read a little on , v. . and jesus rebuked him , viz. him that spake , saying to the same still , hold thy peace and come out of him . which must be another person distinct srom the man himself , and who was that ? it follows , and when the devil had thrown him in the midst , he came cut of him , the same devil that spake ; that our saviour rebuked , and commanded to come out , which could be no other than a real evil spirit . and that those ejected devils were not diseases appears further , matth. . v. . there was brought unto him , one possessed with a devil , blind and dumb , and he healed him , insomuch ( to wit , the consequence of the ejecting the devil was ) that the blind and dumb both spake and saw . the pharisees , v. . impute this casting out devils to a confederacy with beelzebub the prince of the devils ; our saviour there argues , that then sathan should be divided against himself : namely , beelzebub the chief against the inferiour devils that he cast out ; who are of his kingdom , and doing the work of it : for there it follows , that his kingdom could not stand , v. . these things will be hardly applyed to diseases . and , fourthly and lastly , if the evangelist should call diseases devils , and unclean spirits , and speak of casting out devils in an history , with all the plainness and expresness of words , and phrase , and circumstance , that such an action could be described by , and yet mean nothing of it , what would this suggest , but that they falsly ascribed to christ wonders that he never did , and consequently that they were lyars and deceivers , and vain impostours ? for clear it is , that whoever shall read those passages in the gospel without a prepossest opinion , will be led into this belief by them , that our saviour did really cast devils out of persons possest . and if there be really no such thing as possession by evil spirits , but only diseases by the ignorant and credulous people taken for such , then the history imposeth on us , and leads men into a perswasion of things done by the power of christ that never were . and what execution this will do upon the truth , and credit of the whole history , is very easie to understand . sect . vii . that the witch-advocates cannot elude scripture-testimony of possession by evil spirits , by saying it speaks according to the received opinions of men. i but the scripture doth , we know , speak often according to the received opinions of men , though they are errours , which it is not concerned to rectify , when they concern no morality or religion . but first , the doctrine of spirits and devils was not the received opinion of all the jews : the sadducees a considerable sect were of another mind . so that the stories of ejecting such , must look to them as impostures . and the scriptures were not written only for the jews , and for that particular time alone , but for all places and all ages . most of which have no such use of calling diseases devils , and among them the history must either convey a false opinion , or lose the reputation of its truth . secondly , though the scripture doth not vary from the common forms of speech , where they are grounded upon harmless and lesser mistakes , yet when such are great and dangerous , prejudicial to the glory of god , and interest of religion , it is then much concerned to reform and rectify such errours . and according to the belief of the witch-advocates , the doctrine of possessions is highly such . for it leads to the opinion of witchcraft , which they make such a dismal and tragical error , blasphemy , an abominably idolatrous , yea an atheistical doctrine , the grand apostasie , the greatest that ever was or can be , that which cuts off christs head , and un-gods him , renounceth christ and god , and owns the devil , and makes him equal to them , &c. as the authour of the grand apostasie raves . and mr. webster saith little less of this opinion in his preface , viz. that it tends to advance superstition and popery , is derogatory to the wisdom , justice and providence of the almighty , tending to cry up the power of the kingdom of darkness , to question the verity of the principal articles of the christian faith , concerning the resurrection of christ , and generally tends to the obstructing of godliness and piety . and mr. wagstaffe loads it with as dreadful imputations in his preface ; as that it doth necessarily infer plurality of gods by attributing omnipotent effects to more than one , and that it supposeth many omnipotents , and many omniscients . if any thing of this be so , certainly our saviours inspired historians would not have connived at , much less would they have spoken in the phrase , that supposeth and encourageth a common error , that leads to such an horrid opinion . sect . viii . an answer to an objection from christs n●… mentioning his casting out devils to john's disciples , amongst other miracles . but saith the authour of the grand apestasie , p. . our saviour himself in his answer to the disciples of john the baptist , luke . doth not pretend to the casting out devils , but only the cure of diseases , and raising the dead . to which i say , first , we may not argue negatively from scripture in such matters , and certainly we ought not to argue from silence in one place , against plain assirmations in many . secondly , our saviour answers in reference to the things he was then doing , when the disciples of john came to him , v. . and in that same hour he cured many of their infirmities and plagues . evil spirits , it must be confessed , are also mentioned . some of those diseases it is like were occasioned by evil spirits , as ( ma●…th . . . ) the blindness and dumbness of th●… possessed person there was . and then the ●…jection of the evil spirit is implyed , when the disease is said to be cured . thirdly , the business of john's disciples was to enquire whether he was the messiah , and it was fit our saviour in his answer should give such proofs of his being so , as were plain and palpable . go your way , saith he , and tell john what things ye have seen and heard , luke . . they had heard him preach the gospel it is like , and had seen him cure diseases . these things were plain and sensible , and could admit of no dispute or doubt . but whether the distempers christ then healed , were inflicted by evil spirits , and whether those were cast out in the cure , did not plainly appear at that time . our saviour therefore did not bid them mention that instance to their master john , because they could not testify it on their own knowledge , as they could the things themselves saw and heard . sect . ix . an answer to two more objections ; the one , that st. john mentions no casting out devils in his gospel ; the other , that to have a devil , and to be mad are synonyma's . but the passionate witch-advocate goes on . st. john the evangelist , who especially sets himself upon the proof of the godhead of christ , hints nothing of his ejecting devils . which one would think should be no proof , since the other three do ; and st. john chiesly supplyed what they omitted . and since this evangelist so particularly sets himself upon the proof of christs divinity , he mentions no miracles , which were the proof , but such as were sensible and indisputable . and our authour himself after p. . saith , that the cure of diseases was more for christs honour , and the proof of his godhead , than the casting out devils could have been . for possibly , saith he , in that , there might have been some probable grounds of the pharisees blasphemy , that he cast out devils by beclzebub . so that he answers and contradicts himself at once : for p. . he saith , it had been a great oversight in st. john to neglect such an argument . if such a thing had ever been , this would have proved him to have been god indeed , and his power paramount above all principalities and powers , &c. p. . and yet now curing diseases proves it better , and the casting out devils will scarce do it at all , since it might , adds he , be in some sort credible , that he did it by favour , connivance , compliance , complotment , which is upon the borders of the highest blasphemy . again it is alledged by this writer , that to have a devil , and to be mad , seem to be synonyma's in scripture , p. . i answer , possession begot a certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 furor , and madness ; and therefore when any were extravagant , the jews said in common speech , that they had a devil , as we do , the devil is in you , that is , you act unreasonably and madly . but as we do not mean by this metaphorical possession to exclude the belief of a real , so neither did they . yea , the very phrase , he hath a devil , or the devil is in him , applyed to those that act furiously and unadvisedly , doth imply that there is such a real thing as diabolical possession , to which madness and extream folly are resembled . see then how the patrons of witches argue , the jews sometimes used the having a devil metaphorically ; therefore there are no other possessions , or therefore all those passages of scripture , in which they are literally and plainly related , intend no other . indeed , if we argued from meer words and expressions of having devils , and casting out devils , there would be somewhat of more colour in our adversaries reasoning . but since we inferr chiefly from plain circumstances of history and fact , there is no force at all in it . sect . x. the ignorance of the authour of the grand apostasie , in his interpreting the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but what doth this writer mean , when he tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can scarce signify any thing else properly , but an unusual affliction from god , such as madness ; when all men and boys know that substantively it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daemon , taken already in scripture in an ill sense for an impure spirit . adjectively it signifies sometimes divinum quid , but so it is not understood in the places we dispute about , luke . . when the devil had thrown him , the possessed man , in the midst , he came out of him , the word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the same v. . is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . by which & the latter circumstances of the history , it plainly appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to be understood substantively for a person , viz. an evil spirit . so in the story of the devils entering into the herd of swine , luke . . the word we translate devils is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , called v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the same matth. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . besides the force of which words , i have shewn that the story also determines them to a substantive and personal meaning . but the authour saith , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can hardly with propriety signify any thing else but an extraordinary affliction from god , because of its derivation from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. . one would wonder at the confidence of these men , especially in their pretended criticisms , by which they would impose what sense upon words they please . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is notoriously known signifies daemon , taken often in the ill sense , and so particularly in the place newly mentioned , deriving from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scio , which degenerates here , as in saga , witch , wizzard and the like , and what then should this authour by this mean ? sect . xi . whether there were no feats performed by the demoniacks in the gospels , but what mad-men might perform . it is further objected by this w●…iter , that there are no feats recorded of those supposed demoniacks , but what mad-men could perform and often do . in which , he considered not the spirits in the possest , in the countrey of the gergasens , matth. . . st. mark and st. luke write ga●…arens , the countries lye near together . jos●…phus reckons gadara among the gre●…ian cities which pompey took from the jews , and according to him the people were mostly syrians . in this country where our saviour had not been before , nor after , that we read , two possest with devils , who had lived among the tombs , out of the conversation of mankind met him , and presently cryed out ; what have we to do with thee , jesus , thou son of god , art thou come to torment us before the time ? was there nothing now beyond the rate of ordinary mad-men in this ? how did they , who lived in such a dismal solitude among the tombs , in a place where no man passed , come to know this was jesus , who never had been thereabout before , as far as we can hear ? or how came those mad-men to know , and utter such a great truth , which our saviour did not presently publish , that he was the son of god ? did any come near to whisper this in their ear ? or was this a raving fancy only ? st. mark writes ( who speaks but of a single demoniack ) that when he saw jesus afar off , he came and worshipped him . he knew him presently , and understood his true condition before most of the jews about him ; and even some of his own disciples did . could a meer mad-man have done so ? but further they expected torment and from him , in the time to come , though they looked not for it so soon . art thou come to torment us before the time ? how applicable is this to the condition of evil spirits and their expectations ? we have a like acknowledgement of our saviour from another unclean spirit , mark . . i know thee who thou art , the holy one of god. and our saviour in what he saith , in answer plainly , implies it wa●… the evil spirit , not the mad-man that spake , or at least caused the confession . hold thy peace , and come out of him , v. . and that the demoniacks did things beyond the force of meer mad-men is further sufficiently declared in the history , mark . no man could bind him , no not with chains ; because he had been often bound with fetters and chains , and the chains had been pluckt in sunder by him . i would fain know , whether this be not beyond the force of meer natural madness ? advertisement . hitherto the paper was the same , and the hand the same , and so far of the copy transcribed . afterward the hand alters , and is mr. glanvil ' s own hand , but with an hiatus of above half a sheet of unwrit paper between , but the number of the pages is continued . something there was to intervene , to make a more full connexion ; but yet what follows , is of the same suit , and produced to prove out of scripture the negotiation of evil spirits with their clients . sect . xii . further proof of the negotiation of evil spirits with their clients from the history of the magicians of egypt ; mr. wagstaffe , mr. webster , and the authour of the doctrine of devils , their evasions proposed and answered . in the general , they all say the same thing ; viz. that the magicians were jugglers , who by their tricks and legerdemain , imposed upon pharaoh and the aegyptians . mr. wagstaffe is so modest , as not to describe the manner of the performance . but mr. webster thus ; the magicians holding a rod in their hands , and seeming to throw it down upon the ground , how soon might they throw down an artificial serpent in its stead , and immediately and unperceivably make conveighance of the rod , p. . this is his feat : and for the changing water into blood , and the producing of frogs , he saith , they were so easie to be done after the same manner , that they need not any particular explication , p. . this is the main answer , after a great deal of impertinence , and mr. webster hath done his business . but the authour of the doctrine of devils , hath devised a more particular way for this juggle . 't is probable , he saith , that these men having the art or knack of making , graving , or carving the pictures of men , beasts , serpents , reptiles , &c. had the feat also of colouring , painting and fucussing of them also , and so might easily , especially in the dark , or by their juggling-feats , as the text intimates , make a rod look like a serpent , &c. p. . but besides these knavish painters , the man hath found other jugglers to help on the deceit ; subtle and politick oratours , who with fallacious arguments , cunning pretences , and plausible rhetorick could so disguise truth , and flourish upon knavery and falshood , that falshood should seem truth , and truth falshood , p. . whatever the magicians of pharaoh were , any one that considers these answers , would take the framers of them for colourers , changers , perverters of the face of things , as this authour speaks , cunning oratours , jugglers , hocus-pocus , hiccius-doccius , whip the serpents , blood and frogs are gone . but let us look a little nearer to the business , and to these subtle men , witches of oratours , and examine what they tell us in the light of the text and impartial reason . the text saith , aaron cast down his rod before pharaoh , and before his servants , and it became a serpent , v. . and v. , . the magicians of aegypt , they also did in like manner with their enchantments . for they cast down every man his rod , and they became serpents , but aaron ' s rod swallowed up their rods. now , say the witch-advocates , the magicians were jugglers ; they did not in like manner , they did not cast down their rods , but made conveighance of them , they were not serpents but pictures . which are plain contradictions to the text , arbitrary figments , that have no ground . and if men may seign what they will , and put what borrowed sense they please upon plain relations of fact , all history will be a nose of wax , and be eafily shaped as the interpreter has a mind to have it . secondly , if this were so , and the serpents were but artificial pictures ; 't is strange , that neither pharaoh , nor his servants should perceive the difference between the carved or painted serpents and the real ones ; except they suppose also that pharaoh contrived the business in a dark room on purpose , as the authour of the doctrine of devils seems to intimate . and 't is stranger yet , that neither moses nor aaron that were concerned to detect the imposture that was so gross and thick , should not discern it , or if they did , 't is as strange , that they should keep the jugglers counsel , and say nothing of it . thirdly , aarons serpents are said to have swallowed up those of the magicians . what , did they swallow the wiars and pictures ? it seems they were very artificially done indeed , that the true serpents mistook them for real ones , as the birds once did the painted grapes . but it would be more wonderful yet , if all were but the oratory of the magicians , for then the serpents ate their words and rhetorick . fourthly , moses and aaron turned the rivers into blood , v. . and the magicians of aegypt did so with their enchantments , v. . they caused frogs to come up , and to cover the land , ch. . v. . and the magicians did so , and brought up frogs on the land of aegypt , v. . now , how did the jugglers do this , with painting and fucussing ; or how , by legerdemain and slight of hand were the waters made blood , and the frogs brought up out of the rivers on the land ? to turn a little water into the appearance of blood , was not the thing that was like to what moses and aaron did , and to shew an artificial frog , two or three was not bringing up of frogs on the land of aegypt , which implies , multitudes that covered the ground . so that the hocus-pocus tricks , and juggling and painting will not colour this part of the story . and i should wonder at mr. webster , if he did not afford so many occasions of wondring at him , when he passed this so slightly over , saying , p. . as to the changing water into blood , and the producing of frogs , they were so easie to be done after the same manner , viz. by wiers and juggling , that they need not any particular explication , for by this the manner of their performance may most easily be understood . how shall one deal with these men , and what will not their confidence affirm ? fifthly , 't is very strange also how those jugglers should know what signs moses and aaron would shew , and accordingly furnish themselves with counterfeit serpents , blood and frogs against the time ; or had they those always in their pockets ? if not , it was great luck for them that moses and aaron should shew those very miracles first , that they were provided to imitate . sixthly and lastly , if the magicians did all this by tricks and juggling , may not one fear what opinion these men have of the same things done by moses and aaron ? these indeed out-did the others in divers following instances , but may not they say , that that was by their having more cunning and dexterity in the art of juggling ? if they or their proselytes have a mind to say thus , they may by their principles , which will serve them to elude the history , in reference to moses and aaron , as well as it doth in relation to the magicians . they may with as much modesty turn all into allegory and metaphor . i think by all this it appears , that this shift of the witch-advocates is very vain , and that what the magicians did , was not mere juggling , much less only politick oratory and rhetorick . as if those magicians by their eloquence could perswade pharaoh and his servants against their senses , as these patrons of witches endeavour to do by us , they being the greatest witches in their own sense that are extant , and some of them are belyed , if they are not so in other senses . sect . xiii . that what the magicians of aegypt did perform , was at least by an implicit confederacy with evil spirits . vvell ! if there be any truth in the history , the magicians were not only couzeners and hocus-pocus men ; there was something done that was extraordinary beyond mans art and contrivance , or the effects of ordinary nature . and therefore must have either god , or some spirit or daemon , one or more for the authour . the former no one saith , the hand of god in this was only permissive . therefore it is plain the magicians did this by spirits , creatures of the invisible world. the text saith , by their enchantments , per arcana , the vulgar latin reads . which because it is a general word , mr. wagstaffe takes hold of it , and determines it to secret and sly tricks , those of legerdemain and couzenage , when as it is as applicable to any kind of secret ( and so to the diabolical art and confederacy ) as to his sense . and that it is so to be understood here , is plain from the matter of the history . by those arcana ( others read , incantationes , veneficia ) they did those strange things , viz. by secret confederacy with spirits , they obliged them to perform the wonders . but what did the spirits do , were the serpents , blood and frogs real or apparent only ? i am not obliged to say , who is of one opinion , and who of another in this , it matters not . the reality of the performance is most easie , and most suitable to the sacred story , and there is no difficulty in conceiving that spirits might suddenly conveigh serpents , with which aegypt abounded into the place of the rods , which they might unperceivably snatch away after they were thrown down ; this they could do , though the magicians of themselves could not . and they might be provided for the performances by knowing the command god had given moses and aaron , concerning the things he would have them do ; which the magicians could not know , at least not but by them . and for the blood and the frogs , they might by infusion , or a thousand ways that we cannot tell , make the water to all appearance bloody , or perhaps really transmute some ( we know not the extent of their powers . ) and to bring up the frogs from the lakes and rivers , was no hard thing for them to effect , though impossible for the magicians to do by tricks of juggling . we see the sense of the history is plain , and easie in our way , but forced , harsh , contradictious , and most absurd in the interpretation of the hag-advocates . to make the inference from these magicians to my point , yet more plain and demonstrative , i shall surther take notice , that if we do not suppose a confederacy , and formal compact between them and the spirits they act by , it must at least be granted that those magicians had a way to oblige them to act , either by words or ceremonies , which they have bound themselves to attend in order to further familiarity with the persons that so employ them , and at last to explicit compacts : and even this is sufficient for what i would inferr . i have thus dispatcht a great argument briefly , and yet i hope fully ; mr. webster is after his manner very voluminous about it . but all he hath said ▪ in five or six leaves in folio to the purpose , is in those few lines i have recited . all the rest is sensless , rambling impertinence , amusing his readers with actives and passives , mecassaphims , hartummims , talesmans , wonderful cures , and the vertues of plants , telling stories , and citing scraps from this man , and from that , all which serve only for ostentation , and the deception of the injudicious , but signify nothing to any purpose of reasoning . sect . xiv . the other grand instance of confederacy with evil spirits , in the witch of endor , whom saul consulted . a brief and plain narration of the story . i come to another grand instance , viz. that of the witch of endor . the story of her is related , sam. . and is briefly thus . samuel was dead , v. . and the philistines gathered themselves against saul , and pitcht in gilboa , v. . saul on this was much afraid , v. . and enquired of the lord , but had no answer from him , v. . upon this he bid his servants find him out a woman that had a familiar spirit , that he might enquire of her . they told him of one at endor , v. . he disguised himself , and with two men by night went to her , desired her to divine unto him by her familiar spirit , and to bring up him whom he should name , v. . the woman first excused her self , minding him how dangerous such a business might be to her , since saul had cut off those that had familiar spirits , and the wizzards out of the land. so that she was afraid that this proposition of his was a snare for her life , v. . but saul assured her by swearing , that no harm should come to her for this thing , v. . she then askt him whom she should bring up , and he said bring me up samuel , v. . samuel accordingly begins to appear , and when the woman saw him , she cried with a loud voice , being much surprised , it seems , to see samuel in good earnest , whom she probably expected not , but some familiar in his likeness . by this she knew saul , v. . he heartens her again , and asks whom she saw . she answers , she saw gods ascending out of the earth , an usual hebraism , the plural for the singular number , gods , to wit , a spirit , v. . saul asks what forme he was of , she answered , an old man cometh up , and he is covered with a mantle . then saul perceived it was samuel , and he bowed himself to him to the ground , v. . samuel ask't why he had disquieted him to bring him up ? he declares the distress he was in , and his desire to know what he was to do , v. . samuel reproves him , and declares his fate , viz. that the lord had rent the kingdome from him , and given it to david , v. . that the israelites should be delivered into the hands of the philistins , and that saul and his sons should to morrow be with him , viz. in the state of the dead , as eventually it was , v. . this is the history , and one would think it speaks very plainly , but nothing is plain to prejudice . the patrons of witches labour hard to avoid this evidence , and i shall propose and consider their shifts and slights of answering . sect . xv. the evasion of mr. reginald scot , concerning the witches closet , proposed and confuted . mr. reginald scot , the father of the modern witch-advocates , orders the matter thus . when saul , saith he , had told her that he would have samuel brought up to him , she departed from his presence into her closet , where doubtless she had her familiar , to wit , some lewd crafty priest , and made saul stand at the door like a fool ( as it were with his finger in a hole ) to hear the couzening answers , but not to see the couzening handling thereof , and the conterseiting of the matter . and so goeth she to work , using ordinary words of conjuration , &c. so belike after many such words spoken , she saith to her self ; lo ! now the matter is brought to pass . i see wonderful things . so as saul hearing these words longed to know all , and asked her what she saw . whereby you know that saul saw nothing , but stood without like a mome , whilest she plaid her part in her closet , as may most evidently appear by the twenty first verse of this chapter , where it is said , then the woman came out to saul , &c. scot , p. . now this is not interpreting a story , but making one . for we read nothing of her closet , or her going from saul into it , nothing of the crafty priest she had there , or of sauls standing at the door like a fool , like a drowned puppy mr. webster has it ( very respectful language for a prince in distress ! ) nothing of the words of conjuration , or of the womans talk to her self , but all this is whimsey and fiction . and according to this way of interpreting , a man may make what he will of all the histories in the bible , yea in the world. if one may supply , and put in what he pleaseth , any thing may be made any thing . but mr. scot saith , it evidently appears that saul saw nothing , but stayed without like a mome , whilest she played her part in her closet . it evidently appears by the twenty first verse of this chapter , where 't is said , then the woman came out unto saul . is it not evident from hence , that she had a closet , how else should she come out ? but the mischief of it is , there is nothing of coming out in the text , or any version of it . our translation is , and the woman came unto saul . the vulgar latine , ingressa est , she came in , which implies that she went out of doors rather , than into her closet . the septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being the same sense with the vulgar latine . the chaldee paraphrase simply she came . so the syriack and the arabick : but we find nothing of coming out any where but in the discoverer . so that here is a text made too , as well as many a groundless comment . but whether she only came to saul , or in or out to him , it matters not much , for it implies only that she withdrew , while saul communed with samuel , out of respect , and after the communication , she returned and found the king in great disorder , and what is this to a closet ? sect . xvi . two of mr. websters arguments for the witches closet proposed and answered . but mr. webster pursues the business in the behalf of the discoverer ; first , if they were in the same room , and samuel a visible object , how comes it to pass that saul saw him not ? mr. glanvil , saith he , must pump to find it out , p. . but doth not mr. webster know , that it is usual in apparitions ( and he owns there are such ) for the spirit to appear to one , when it is not visible to another , though in the same room , and every ways capable of seeing ? in the famous story of walker and sharp , recited by him , p. , . which he confesseth to be of undoubted verity , he saith , it was reported that the apparition did appear in court to the judge , or fore-man of the jury ( and i have from other hands very credible attestation that it was so ) but the rest saw nothing . many other well attested relations of this kind speak of the like , and there are innumerable stories of people that have their second sight as they call it , to wit , a faculty of seeing spectres when others cannot discern them . in which there is nothing , either impossible , or unlikely . and why then should there be need of so much pumping to answer this objection ? samuel it seems appeared to the woman a little before saul saw him , shewing himself so , it may be , to prepare saul for the terrible sight by degrees , lest the suddenness of it might have affrighted him into an incapacity of hearing what he had to say to him . or it may be the body of the woman , or some other thing in the room might interpose between saul , and the first appearance of samuel , or he might be at an unfit distance , or out of due light to see presently as she did . so that there is no need of supposing them to be in two rooms on this account . but secondly , he argues further for the closet or another room ; the woman cryed out with a loud voice when she saw samuel ; what need of that , saith he , if they were in one room , might not an ordinary tone make him to have heard her ? 't is like it might , but that was not the cause of her crying out , but her surprise to see samuel ( if it were the real samuel ) when she expected only her familiar , appearing in some resemblance of him . and 't is like there were circumstances in this apparition , which she had never seen before , that might on the sudden affright and amaze her . and if it were samuel indeed , which is very probable , the sight of him assored her that the inquirer was saul . for though she might not conclude it presently from his requiring her to raise samuel , yet when he really and unexpectedly appeared , it was plain that he was come upon some great errand , and with whom could he probably have such business as with saul ? so that she seeing him , the importance of his appearance , and the relation he had to saul , brought the king presently to her mind , and with him her fears , and that this was one cause of her crying out , is plainly intimated in the next words . and the ●…oman spake to saul , saying , why hast thou decerved me , for thou art saul , v. . and that she was affrighted at that knowledge , is implied in sauls assuring her again , against her fears in his immediate answer . and the king said unto her , ●…be not afraid , v. . besides this , there is another thing that may be collected from the text , which might occasion her astonishment and crying out . for as soon as saul had said , bring me up samuel , v. . it immediately follows , v. . and when the woman saw samuel , she cryed with a loud voice . it seems he appeared before she had performed her usual conjurations ( so little ground is there for what mr. scot talks of her words of conjuration , and those she spake to her self ) and upon that she was surprised and affrighted . sect . xvii . other arguments of mr. webster for a room distinct from that saul was in , proposed and answered . mr. websters third argument to prove a closet , is that it had been incongruous for saul to have askt what sawest thou , if they had been in one room . but what is the incongruity , or what the wonder , if one in his condition should speak incongruously ? his fourth and fifth arguments , are to prove that saul had yet seen nothing , when he askt the woman upon her out-cry , what she had seen . they prove that she saw the apparition first , which is granted , but her being in another room , cannot thence be inferred , as i have shewn , though that be the thing he should make out , or all is impertinent . the sixth argument is , that after all , samuel was but coming up . an old man cometh up , which proves nothing for mr. webster but against him ; for now , she shews him to saul . she saw the first beginning of his appearing , which saul did not . when he was risen higher out of the earth , she shews him to the king , who , 't is said , perceived then it was samuel , and bowed himself , v. . which is very easie and congruous , applied to one and the same room . and what then makes mr. webster insult in the conclusion of this argument in these words ; now let mr. glanvil consider , and answer whether it be not only intimated , but clearly holden forth in the text , that either they were in two rooms , or that nothing visible did appear before saul , p. . his seeing nothing at first i grant , but the two rooms there is no ground for , and he doth not prove it . whether he did not see samuel after , i shall now inquire . hitherto i have nothing to do , but with the conceit of the closet , or the other room , which mr. scot made for the woman , and mr. webster endeavours to uphold , with much good will , but little success . sect . xviii . convincing argmuments brought to prove that saul saw samuel , which frustrates the figment of two rooms . after all , if he really saw the apparition , the figment of the two rooms is gone , or at least signifies nothing to their purpose . this the text intimates plainly . she said , an old man cometh up , and he is covered with a mantle , and it follows , and saul perceived that it was samuel , and he stooped with his face to the ground , and bowed himself , v. . he perceived it was samuel , he perceived it , saith mr. webster , by the description of the woman . but she had only said , an old man cometh up covered with a mantle ; this is but a very general description , and why must that needs notify samuel ? could the devil represent no other old man in a mantle , or could none of the dead appear so but samuel only ? by these words alone saul could not certainly perceive that it was he . but he perceived this so , that he could not but know and acknowledge it as the hebrew word seems to imply . i say this word [ perceived ] implies more than bare seeing . 't is that and somewhat else , viz. that he saw him so , as to be convinced that it was he indeed , the judgment was added to the sense . so that mr. webster's objection , that the word was not he [ saw ] it was samuel , is of no weight , he [ perceived ] implies that he saw it so as to be assured . if the saying of the woman had been all , the assurance had been none at all , and saul could not have perceived or understood any certainty of the thing from it . but secondly , it appears yet further , that his perceiving did imply seeing ; for he stooped with his face to the ground , and bowed himself . now , what did saul make this respectful reverence to , if he saw nothing ? was it to a samuel in his fancy ? mr. webster saith , surely in rational consequence it could be nothing else , p. . this is something an unusual courtesie to bare idea's and imaginations . but mr. webster gives a reason : all that the woman had done and said , being undeniably lyes and cheats , this also in just and right reason must be judged to be so also . which is assuming the thing to be proved . sect . xix . that it was a real apparition , not a confederate knave , as mr. webster fancies , that saul saw and did obeysance to . but did she not turn out her confederate knave to act the part of samuel ? and was not this he to whom saul bowed ? this mr. webster offers as part of his answer . the woman v. . describes samuel in the form of an old man covered with a mantle . such a shape she must have put the confederate knave into . it may be it was an old fellow , or she made him look old , but let that pass . but where got she the mantle ? a sacerdotal habiliment it was , according to josephus . had the woman a wardrobe of all habits for all purposes ? or was it some short cloak of her own , that she threw on him ? we will suppose either that will serve mr. websters turn best . but how did the fellow himself , or the old quean for him change his visage into the likeness of samuel , or how alter his voice so , as to make saul , who so well knew samuel , to believe it was even he ? these are hard questions . but if we should so far gratify mr. scot , mr. webster and the rest , as not to press with such untoward queries ; yet one cannot chuse but ask how the confederate knave came to foretel truly such contingent things , as that the israelites should be vanquished by the philistines , and saul and his sons slain on the morrow , as v. . how could the cheat , or the woman in another room tell this ? why ! saith mr. wagstasse , he spake it at a venture , and he or the witch gave a shrewd guess to the sequel , saith mr. scot. but what ground was there for conjecture ? and since there was none , the confederate might as well have chose to have told saul , that he and his sons should live and be victorious ; and this , if he were so cunning a fellow , as these cunning men make him , he would have done . for the witches business and his , was to get by their practice , and the likelier way to a good reward , had been to have prophesied grateful and pleasant things to the troubled king ; and if the prophesier knew nothing of the event , he might as well have chosen the good , as the evil side . which as it had been for his interest , it had been also for the better saving of the credit of his predictions . for if he had foretold the kings good success and victory , the woman and he , the confederate , in consequence had been sure of reputation and favour , and further rewards , if it had happened so ; but no evil could have befaln them from the contrary success . for if saul were killed , the falshood of the prediction would be buried with him ( for we read not that the two servants were at this communication , which in all likelihood was private ) and no other evil like to ensue . so that if it were a confederate knave , as the witch-advocates have contrived that made the answers , he was not so cunning as mr. scot , mr. webster and the rest pretend , but indeed a very silly juggler . he speaks very severe and disobliging things , and such as were not like to redound to his advantage , and indeed such things they were , as do not at all look as if they proceeded from a confederate couzener . they have that gravity , majesty , religion and vertue in them that became the true samuel , and are very unlike the words of a vicious cheating knave . to which may be added , that this woman , though otherwise an ill one , seems to have been of a kind and benign nature , by the courteous entertainment she gave the afflicted prince , and josephus extolls her much for her good nature . so that it is very improbable , that she would by her self or her confederate , lay such an heavy load of trouble and desperation upon the king , that was in such distress before . i think all these things put together , are abundantly sufficient to disprove , and shame the ungrounded fansie of the witch-advocates , that all was done by a confederate . and consequently it was a real apparition that saul saw , and did civil obeysance to . sect . xx. that it was not the witch her self that acted all ( as scot and webster for another shift would suppose ) putting her self into a trance , and delading saul by ventriloquy . but was it not the witch her self that acted all ? mr. scot saith , that if the exposition of the confederate like us not , he can easily frame himself to the opinion , that this pythoness being a ventriloque , that is , speaking as it were from the bottom of her belly , did cast her self into a trance , and so abused saul , answering to saul in samuel's name in her counterfeit hollow voice , p. . to the same purpose mr. webster also supposeth , that what she did or pretended to do , was only by ventriloquy , or casting her self into a feigned trance , lay groveling on the earth with her face downwards , and so changing her voice , did mutter and murmur , and peep , and chirp like a bird coming forth of the shell , or that she spake in some hollow cave or vault through some pipe , or in a bottle , and so amused and deceived poor timorous and despairing saul , p. , . what stuff is this ? and how shall one deal with such men , as set their wits upon the rack to invent evasions , and are ready to assert any non-sense or absurdity to pervert the sense of a plain and simple history ? what i have already spoke against the dream of a confederate , viz. saul's perceiving it was samuel , his bowing himself upon it ; his taking the voice for the prophet's , the suitableness and gravity of the words , and the contrivance of the prediction , and the truth of it , are as strong against this whim , as against the other idle fansie , and in some particulars of ●…re force , as will appear to any one that considers the matter duly . for ventriloquy , or speaking from the bottom of the belly , 't is a thing i think as strange and difficult to be conceived as any thing in witchcraft , nor can it , i believe , be performed in any distinctness of articulate sounds , without such assistance of the spirits , that spoke out of the daemoniacks . i would fain have any of the witch-advocates shew how it is naturally possible . so that this that they suppose , will infer the thing they would avoid . it cannot certainly in any reason be thought , that the woman could by a natural knack , speak such a discourse as is related from samuel , much less that she could from her belly imitate his voice , so as to deceive one that knew him as saul did . as for mr. websters peeping , chirping and muttering , they are nothing to the purpose , and his hollow cave , pipe and vault , are as arbitrary figments as the closet , and fall under the same confutations that disprove the rest of the chimaera ' s. sect . xxi . that it was samuel himself that appeared , not the devil , nor a confederate knave . but the witch-advocates have another argument to prove an imposture in this business . for , say they , the person denouncing the fate of saul could not be the true samuel , nor the devil in his likeness ; therefore it must be either the woman , or some cheating confederate . which conclusion follows not , for it is possible it might be a good spirit personating samuel . these the scripture assures us , are often imployed in errands and ministeries here below , and on those occasions they cloath themselves in humane shape and appearance . so that it is not absurd to think it might be thus here ; but this i affirm not . who actually it was hath been great matter of debate among interpreters , and considerable authours have been on either side . my cause doth not require that i should positively determine who the appearing person was , it might be one of them though i cannot tell which . i confess it seems to me most probable , that it was the true samuel , for the scripture calls the apparition so five times , that is , as often as he is mentioned . and when the woman saw samuel , v. . and saul perceived that it was samuel , v. . and samuel said to saul , v. . then said samuel , v. . then saul was fore afraid because of the words of samuel , v. . which expressions are neither from saul , nor the woman , but from that spirit that endited the holy scriptures . and if after all this , samuel was a k●…e , or the witch , or the devil , what assurance can we have in interpreting of scripture ? i know that it speaks sometimes agreeably to the deceived apprehensions of men ; but when it is so , there is something in the context or nature of the thing that leads us to make this judgment . and if we rashly suppose whenever we have a mind to it , that the scripture speaks according to deceived opinion ; we may by this rule make it say any thing . the plain letter , and most obvious sense is always to be followed , where there is no cogent reason to the contrary , and i shall shew by and by , that there is none to decline it here . according to the obvious plain sense , the words are interpreted , ecclesiastick . . . and after his death ( speaking of samuel ) he pr●…ied and shewed the king his end . and the circumstances of the story which i have already considered , seem to me very plainly to determine the sense this way . thus doth the surprise of the woman , who cryed out with astonishment upon the sight of the prophet , whom she was affrighted to see . h●…r knowing it was saul by the apparition , which she could not have done by the devil 's appearing in his likeness . the expression that saul perceived that it was samuel , he did not only fansie or think so . the divine and majestick words he spake , so becoming the true samuel , and so unlike the words of an evil spirit . and the prediction of events so coatingent as the loss of the battle , and the death of the king and his sons ▪ sect . xxii . the needlesness and impertinency of m. websters confutation of samuel's appearing with his body out of the grave . now there are several evasions , whereby some endeavour to shift off this evidence . but if we will deal plainly and sincerely , we must , i think , acknowledge the force of the arguments , which i have briefly and nakedly proposed . but all this mr. webster pretends to confute thus . it was not samuel's body with his soul joyned , nor his soul that appeared in his wonted shape and habit , p. , . the first he proves by these reasons . first , his body had lain too long in the grave , so that it must have been disfigured . secondly , it must have stunk . thirdly , there was no taylor in the grave to make him a mantle . fourthly , it must have been an omnipotent power to have done this . fifthly , a syllogism is brought to prove this contrary to the scripture , which saith , that those that dye in the lord rest from their labours . now the four first arguments he may take again , we have no concern with them . for 't is sensless to think , that the gross body came out of the grave ; and if he means the resting of the terrestrial body by the fifth , he may take that back too . and indeed as applyed to the body without the soul , the disturbing of it is non-sense . it s corruption in the grave is continual motion , and more disturbance than the raising it entirely would be , if it were any at all . but properly it is none , no more than is the taking of a stone out of a quarry . therefore if there be any argument in this , it falls under the next query . the sixth argument is a question , viz. who joyned the soul and body again ? not the witch nor the devil . the opinion is erroneous , impious and blasphemous . and for me let him call it what he pleaseth . his strength is in hard words , which here like the stones thrown sometimes by witchcraft light like wool , and here far also from the mark. sect . xxiii . that it was the soul of samuel that appeared , without his terrestrial body , and that it is an indifferent op●… , in which are d●…ided as well papists as p●…stants . but there is a second opinion yet to be consut●…d , viz. that it was samuel's soul in his wonted shape and habit , p. . he must m●…an his soul without the body , or else 't is the same again ; and if he means without any body , i am none of those that mean with him . it is most ●…ully and plainly proved by those excellent men , dr. c — and dr. m — , that souls departed are embodyed in aerial or aetherial vehicles ; and they have largely shewn that this was the doctrine of the greatest philosophers , and most ancient and learned fathers . and agreeable it is to the holy scripture and highest reason and philosophy , as i may have another occasion to shew . now samuel appeared here to saul in this his more pure aerial or aetherial body , which he could form into such an appearance and habit as he had in the terrestrial . against the opinion of samuel's soul appearing , mr. webster urgeth cogent arguments , as still he calleth his ; they are all manifest , cogent , irrefragable , unanswerable , even then when they are scarce sense . he prefaceth to them , by an intimation , that the doctrine is popish ; maintained , he saith , it is by the popish party . his hard words use to be his strongest arguments . but this is only to raise odium and prejudice to the opinion . for there are papists and protestants on both sides of this question . as also rabbins and fathers have divided upon it . some of the last sort , and those perhaps of the greatest and most c●nsiderable having been for it , as r. eleazer , r. saadias , the writers of the midrash , josephus also , justin , origen , augustine , basil , ambrose , &c. as some others have been against it . so that , i suppose , a man may freely and without offence declare his judgment , though it happen to be different from mr. websters . sect . xxiv . three arguments of mr. webster against the appearing of the soul of samuel proposed and answered . vvherefore to his arguments , first he could not , saith he , come whether god would or no. right ! secondly , he would not run on an errand without gods consent . no doubt . thirdly , that god did not command him , he saith , is most certain . here i must stop . how doth that appear to be so certain ? why ! they never were employed in ministries here below , because never created sor any such end or purpose , p. . they were never employed in ministries here below ! what thinks he of the souls of moses and elias , at the transfiguration on the mount ? were not they then employed in a ministry here below , or were they only phantasms ? or their glorifyed bodies without their souls ? and how then did they talk and converse with our lord ? but these he will say were sent on an extraordinary occasion . be it so , they are sometimes then imployed in such , and so mr. webster must eat his words . and if blessed souls are , or have been employed at any time , how is he so certain the real samuel was not sent here ? thus briefly to his bold assertion . but he pretends a reason . they were never created for this purpose . if that were so , what then ? the stars were never made to fight against sisera , nor any one . nor the waters to drown the world. nor the ravens to feed prophets or other men. may not they therefore be used in those services ? again , no sensitive being was made primarily for another , but to enjoy it self , and to partake of the goodness of its maker . may it not therefore minister to others ? and doth not every creature so ? all things serve him . thirdly , the angels are ministring spirits , he saith , ordained to be such . doth he think they were made for that purpose only to serve us ? fourthly , reasonable humane creatures are for one another . non nobis solùm , &c. souls are most proper to serve such , not here only , but in the next world. they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like unto angels , and they are as proper at least for the service of men. they have the same nature and affections . they feel our infirmities , and consider us more than abstract spirits do . which is the reason given why our saviour took not upon him the nature of angels , but of men. fifthly , souls departed have life and sense and motion , capacity of being employed , and no doubt inclination to it ; and whither more properly may they be sent , than to those of their own nature , whom they affect , are allied to , and so lately came from ? sixthly , the angels are not confined to their celestial habitation , but are sent often to this nether world , as mr. webster and the rest confess , and why then should we think that the souls of the just are so limited and restrained ? and lastly , it is supposed both by jews and christians , that the soul of the messias appeared to the patriarchs , and was the angel of the covenant ; and we know he was pleased to appear to st. stephen at his martyrdom , though then in glory . and in the various apparitions of angels recorded in the scripture , we have reason to think that some were humane souls , called angels from their office. so that on the whole , we see we have no cause to rely on mr. websters certainty , that samuel's soul came not on a divine command . sect . xxv . other arguments of mr. webster against the appearing of the soul of samuel , proposed and answered . but mr. webster goes on : fourthly , saith he , mr. glanvil hath only affirmed , not proved it . which is not so , i alledge the same reasons i have mentioned here , in my philosophical considerations about witchcraft , sect. . and the srequent assirmations of the sacred t●…xt , were sufficient ground for the assertion , though no other reasons were added to them . he argues , fifthly , miracles are wrought to confirm truth , but this would have confirmed saul and the witch in their wicked ways , p. . i answer , miracles are not always wrought to confirm truth , but sometimes to declare it . and these sort are often for that purpose . such was this , to pronounce the final sentence and doom on saul , as to the concerns of this world. and the prophet's appearing so contrary to the womans expectation , and before she had performed her spells , struck her into dread and amazement , and so she could draw no incouragement thence , to countenance her trade of witchcraft . sixthly , he saith it is not credible , but that samuel would have reproved the sorceress . but that was not his business , and it is like she being one of that vile and diabolical profession was forsaken of god and good spirits , and given up to those evil ones that were her agents and familiars . such derelictions we sometimes read of . and certainly if any course of sinning occasions and brings such a judgment ( as some no doubt do ) this of witchcraft and confederacy with evil spirits , is one that most justly may . seventhly , but god had refused to answer saul by any living prophet , and eighthly would not vouchsafe him his spirit in the ordinary way , and therefore it is not probable he would do it by sending a prophet from the dead . which arguings can only discover our ignorance in the reasons of the divine counsels and actions . but yet it may be said , god had indeed withdrawn all comfortable and directive communications from him , but this was of another sort , a further instance of the divine displeasure , and declarative of the forsaken kings doom . which was no favour , but indeed a judgment to which the divine justice was probably further provoked by this his sin of dealing with the sorceress . but ninthly , abraham would not send lazarus upon the rich mans desire to his surviving brethren , p. . nor can any one think it follows that , because one came from the dead to an extraordinary person , and upon an occasion that was such ; that therefore prophets , or other souls shall be sent from thence , ordinarily to warn those that have other sufficient means of conviction and amendment . the tenth is to fill up tale . where doth mr. glanvil , saith he , find it in scripture , or orthodoxal divines , that ever any blessed soul was sent on a divine errand to any here below ? which he objected , and i answered before . sect . xxvi . that the soul of samuel might come of it self , as well as be sent by divine command , either opinion desensible . i have briefly recited , and i hope cleared mr. webster's objections , which he runs out into great length and numerous impertinencies . and indeed his arguments are often such confident nothings , that it is really a shame to go about to answer them . but i shall never pass by any thing of his strength . but though i have defended the opinion , that samuel's soul was sent on a divine errand to saul , against mr. websters contrary pretences ; yet is there another thing supposable , which is as probable , viz. that samuel came without any direct command , being barely permitted , and that the earnest and importunate desire of saul to have some communication with him in his distress , invited and inclined him to it . thus it might be , and there is no cause to think , but that blessed souls have sometimes such liberty allowed them ; which of these it was , i shall not presume to determine , both are defensible , and either sufficient for my purpose . sect . xxvii . several other objections against the appearing of the soul os samuel answered . but there are other objections besides mr. websters , against the tenent that it was the soul of samuel ; i shall not conceal any one that hath any force in it . first it is urged , that witches and magicians have no power over the spirits of the just , and therefore this pythoness could not raise samuel . nor do we say she did . he appeared ( as 't is probable from the text ) before she had made her conjurations . which might be one reason of her crying out . he came either sent from god , or of his own inclination . the devil nor witch had nothing to do in it . but secondly , would god send samuel at such a time , when he was seeking satisfaction from enchantment ? and why not as well that , as appoint the prophet to meet the messengers of ahaziah when he sent to beelzebub , kings ? that king sent to the idol of e●…ron to inquire his fate , and god acquainted him with it by his prophet elijah . thus also when balak had required balaam to curse the israelites , god put a prophecy into his mouth , and made him bless them , numb . . &c. thirdly , the woman said , she saw gods arising , a company of evil spirits ( so some interpret ) and what did samuel among them ? but i saw gods is more probably rendered by others a god , a divine personage , the plural number for the singular to express honour . and that it is so to be understood is signified plainly by the singular relative that follows ; of what form is he , v. . or if more be meant , why might they not be good genii that accompanied samuel , a great and divine personage , eminent no doubt in the other world as he was in this ? fourthly , some argue from the question of the apparition , v. . why hast thou disquieted me ? samuel , say they , whether sent by god , or coming of his own accord , could not be disquieted by appearing . nor was there any real disturbance in it , but the spirit of the prophet speaks our language , who are apt to fancy the dead to rest in their graves , and to be disturbed of their repose , when upon any occasion they appear among the living . fifthly , but he saith , that saul and his sons should be with him , viz. in thalamo justorum , which some think not unlikely , believing that saul was reprobate only in type . but more probably the meaning is , that he should be in the state of the dead in another world , as he the prophet was . sixthly and lastly , the spectre said , that to morrow he should be with him , which was not true , for several days intervened before the battle . but the word to morrow need not be taken in strictness , but in a latitude of interpretation for a short time . he was to dye in or upon the fight , and the enemies were now ready sor it , and so the event was to be within a very little while . the prediction of which , was a prophecy of a thing very contingent , and shews that the predictor was the real samuel . sect . xxviii . an answer to that objection , that if it was samuel s soul that appeared , it makes nothing to witchcraft . but if it were the real samuel , will they say , this story will then make nothing for the opinion of witchcraft . for samuel was not raised by enchantment , but came either of his own accord , or on a divine errand . to which objection , i say , first , here is at least proof of an apparition of a man after death . secondly , sauls going to this pythoness upon such an inquiry , and she undertaking to bring the person up , whom he should name ( at least the appearance of him ) intimated v. . are good proof that this had been her practice , though at this time over ruled , and that she acted by an evil spirit . for certainly when saul intreats her to divine to him by her familiar spirit , he did not mean that she should deceive , and delude him by a confederate knave . the senslesness of which figment i have already sufficiently disproved . that the woman was used to such practices , will appear fully when i come to prove witchcraft from * express texts . advertisement . * the express texts that he means , i suppose are such as these , exod. . , chron. . . gal. . . micah . . acts . . . and chap. . . and more especially deut. . . where almost all the names of witches are enumerated , namely , of all those that are inveigled by covenant with evil spirits , either explicitly , or by submitting to their ceremonies . see dr. h — m — his postscript . sect . xxix . they that hold it was an evil spirit that appeared to saul , that their opinion may be true for ought mr. webster brings against it . as to the opinion of divers divines , that the appearing samuel was indeed an evil spirit in his likeness , though i judge it not so probable as the other of the real samuel , yet the interpretation is not absurd nor impossible . and because i do not absolutely determine either way , i shall defend it against mr. websters contrary arguments , which whether it be so or not so , prove nothing . he saith , first , that this beggs two false suppositions , p. . as first , that the devils are simply incorporeal spirits . by which if he means incorporeal in their intrinsick essential constitution , such no doubt they are , as every intellectual being is . but if he mean by simply incorporeal , disunited from all matter and body , so perhaps ( and most likely ) they are not . but neither the one , or the other of these , is supposed by the opinion mr. webster impugnes . the second false supposition is , that devils can assume bodies . that they can appear in divers shapes and figures , like humane and other bodies , we affirm , and it is plain from the scripture as to angels , and i shall make the same good , in reference to other spirits in due place . so that we may suppose it still , till mr. webster hath evinced the contrary , as he promiseth . how he performs i shall consider in due place . his second argument is , that he is not of their opinion , that the devils move , and rove up and down in this elementary world at pleasure . which no one i know saith . they go to and fro , and compass the earth , but still within the bounds of the divine permission , the laws of the angelical world , and those of their own kingdom ; which prevent the troubles and disturbances in the world from them , which he saith would ensue . advertisement . thus far runs the proof of the existence of apparitions and witchcraft , from holy scripture , entire . the three or four lines that follow in the m s. and are left out , break off abruptly . but what is said , sufficiently subverts the force of mr. webster ' s arguments against their opinion , that say it was the devil that appeared to saul . i will only here take notice , that this part which reaches hitherto , though it be not fully finished , yet it abundantly affords proof for the conclusion , namely , for the existence of spirits , apparitions and witches , from testimony of holy scripture , to as many as yield to the authority thereof . but the following collection is a confirmation of the same things , as well to the anti-scripturists , as to them that believe scripture . and the leading story of the daemon of tedworth , i hope now will prove irrefragable and unexceptionable , if the reader retain in his mind , mr. glanvil ' s preface to this second part of his saducismus triumphatus , and mr. mompesson ' s letters , the one to mr. glanvil , the other to mr. collins , which cannot but abundantly undeceive the world. so that it is needless to record how mr. glanvil wrote to mr. william claget of bury , and professed , he had not the least ground to think he was imposed on in what he related , and that he had great cause from what he saw himself , to say , it was impossible there should be any imposture in that business . to the same purpose he wrote to mr. gilbert clark in northampton-shire , as also to my self , and undoubtedly to many more , as he has intimated in his preface . besides that , to the parties above named , he sent a copy of that letter of mr. mompesson , which was wrote to himself . so that that groundless rumour being thus fully silenced , we may now seasonably relate , and that with confidence , that assured and unexceptionably attested story of the daemon of tedworth . which is as follows . proof of apparitions , spirits and witches , from a choice collection of modern relations . relation i. which is the enlarged narrative of the daemon of tedworth , or of the disturbances at mr. mompesson s house , caused by witchcraft , and the villany of the drummer . mr. john mompesson of tedworth , in the county of wilts , being about the middle of march , in the year . at a neighboring town called ludgarshal , and hearing a drum beat there , he inquired of the bailiff of the town , at whose house he then was , what it meant . the bailiff told him , that they had for some days been troubled with an idle drummer , who demanded money of the constable by vertue of a pretended pass , which he thought was counterfeit . upon this mr. mompesson sent for the fellow , and askt him by what authority he went up and down the country in that manner with his drum. the drummer answered , he had good authority , and produced his pass , with a warrant , under the hands of sir william cawly , and colonel ayliff of gretenham . mr. mompesson knowing these gentlemens hands , discovered that the pass and warrant were counterfeit , and thereupon commanded the vagrant to put off his drum , and charged the constable to carry him before the next justice of the peace , to be further examined and punisht . the fellow then confessed the cheat , and begged earnestly to have his drum. mr. mompesson told him , that if he understood from colonel ayliff , whose drummer he said he was , that he had been an honest man , he should have it again , but in the mean time he would secure it . so he left the drum with the bailiff , and the drummer in the constables hands , who it seems was prevailed on by the fellows intreaties to let him go . about the midst of april following , when mr. mompesson was preparing for a journey to london , the bailiff sent the drum to his house . when he was returned from that journey , his wife told him , that they had been much affrighted in the night by thleves , and that the house had been like to have been broken up . and he had not been at home above three nights , when the same noise was heard that had disturbed his family in his absence . it was a very great knocking at his doors , and the outsides of his house . hereupon he got up , and went about the house with a brace of pistols in his hands . he opened the door where the great knocking was , and then he heard the noise at another door . he opened that also , and went out round his house , but could discover nothing , only he still heard a strange noise and hollow sound . when he was got back to bed , the noise was a thumping and drumming on the top of his house , which continued a good space , and then by degrees went off into the air. after this , the noise of thumping and drumming was very frequent , usually five nights together , and then it would intermit three . it was on the outsides of the house , which is most of it of board . it constantly came as they were going to sleep , whether early or late . after a months disturbance without , it came into the room where the drum lay , four or five nights in seven , within half an hour after they were in bed , continuing almost two . the sign of it just before it came , was , they still heard an hurling in the air over the house , and at its going off , the beating of a drum like that at the breaking up of a guard. it continued in this room for the space of two months , which time mr. mompesson himself lay there to observe it . in the fore part of the night , it used to be very troublesome , but after two hours all would be quiet . mrs. mompesson being brought to bed , there was but little noise the night she was in travail , nor any for three weeks after , till she had recovered strength . but after this civil cessation , it returned in a ruder manner than before , and followed and vext the youngest children , beating their bedsteds with that violence , that all present expected when they would fall in pieces . in laying hands on them , one should feel no blows , but might perceive them to shake exceedingly . for an hour together it would beat , round-heads and cuckolds , the tat-too , and several other points of war , as well as any drummer . after this , they should hear a scratching under the childrens bed , as if by something that had iron tallons . it would lift the children up in their beds , follow them from one room to another , and for a while haunted none particularly but them . there was a cock-loft in the house which had not been observed to be troubled , thither they removed the children , putting them to bed while it was fair day , where they were no sooner laid , but their troubler was with them as before . on the fifth of novemb. . it kept a mighty noise , and a servant observing two boards in the childrens room seeming to move , he bid it give him one of them . upon which the board came ( nothing moving it that he saw ) within a yard of him . the man added , nay let me have it in my hand ; upon which it was shov'd quite home to him . he thrust it back , and it was driven to him again , and so up and down , to and fro , at least twenty times together , till mr. mompesson forbad his servant such familiarities . this was in the day-time , and seen by a whole room full of people . that morning it left a sulphurous smell behind it , which was very offensive . at night the minister one mr. cragg , and divers of the neighbours came to the house on a visit . the minister went to prayers with them , kneeling at the childrens bed-side , where it was then very troublesome and loud . during prayer-time it withdrew into the cock-loft , but returned as soon as prayers were done , and then in sight of the company , the chairs walkt about the room of themselves , the childrens shooes were hurled over their heads , and every loose thing moved about the chamber . at the same time a bedstaff was thrown at the minister , which hit him on the leg , but so favourably that a lock of wool could not have fallen more softly , and it was observed , that it stopt just where it lighted , without rolling or moving from the place . mr. momp●…sson perceiving , that it so much persecuted the little children , he lodged them out at a neighbours house , taking his eldest daughter , who was about ten years of age into his own chamber , where it had not been a moneth before . as soon as she was in bed , the disturbance begun there again , continuing three weeks drumming , and making other noises , and it was observed , that it would exactly answer in drumming any thing that was beaten or called for . after this , the house where the children were lodged out , happening to be full of strangers , they were taken home , and no disturbance having been known in the parlour , they were lodged there , where also their persecutour found them , but then only pluckt them by the hair and night-cloaths without any other disturbance . it was noted , that when the noise was loudest , and came with the most sudden and surprising violence , no dog about the house would move , though the knocking was oft so boisterous and rude , that it hath been heard at a considerable distance in the fields , and awakened the neighbours in the village , none of which live very near this house . the servants sometimes were lift up with their beds , and then let gently down again without hurt , at other times it would lye like a great weight upon their feet . about the latter end of decemb. . the drummings were less frequent , and then they heard a noise like the gingling of money , occasioned , as it was thought , by somewhat mr. mompesson's mother had spoken the day before to a neighbour , who talkt of fayries leaving money , viz. that she should like it well , if it would leave them some to make amends for their trouble . the night after the speaking of which , there was a great chinking of money over all the house . after this it desisted from the ruder noises , and employed it self in little apish and less troublesome tricks . on christmas eve a little before day , one of the little boys arising out of his bed , was hit on a sore place upon his heel , with the latch of the door , the pin that it was fastened with , was so small that it was a difficult matter to pick it out . the night after christmas day , it threw the old gentlewomans cloaths about the room , and hid her bible in the ashes . in such silly tricks it was frequent . after this , it was very troublesome to a servant of mr. mompesson's , who was a stout fellow , and of sober conversation . this man lay within , during the greatest disturbance , and for several nights something would endeavour to pluck his cloaths off the bed , so that he was fain to tug hard to keep them on , and sometimes they would be pluckt from him by main force , and his shooes thrown at his head . and now and then he should find himself forcibly held , as it were bound hand and foot , but he found that whenever he could make use of his sword , and struck with it , the spirit quitted its hold . a little after these contests , a son of sir thomas bennet , whose workman the drummer had sometimes been , came to the house , and told mr. mompesson some words that he had spoken , which it seems was not well taken . for as soon as they were in bed , the drum was beat up very violently and loudly , the gentleman arose and called his man to him , who lay with mr. mompesson's servant just now spoken of , whose name was john. as soon as mr. bennet's man was gone , john heard a rusling noise in his chamber , and something came to his bedside , as if it had been one in silk . the man presently reacheth after his sword , which he found held from him , and 't was with difficulty and much tugging that he got it into his power , which as soon as he had done , the spectre left him , and it was always observed that it still avoided a sword. about the beginning of january . they were wont to hear a singing in the chimney before it came down . and one night about this time , lights were seen in the house . one of them came into mr. mompesson's chamber which seemed blue and glimmering , and caused great stiffness in the eyes of those that saw it . after the light something was heard coming up the stairs , as if it had been one without shooes . the light was seen also four or five times in the childrens chamber ; and the maids confidently affirm that the doors were at least ten times opened and shut in their sight , and when they were opened they heard a noise as if half a dozen had entred together . after which some were heard to walk about the room , and one rusled as if it ▪ had been in silk . the like mr. mompesson himself once heard . during the time of the knocking , when many were present , a gentleman of the company said , satan , if the drummer set thee to work , give three knocks and no more , which it did very distinctly and stopt . then the gentleman knockt , to see if it would answer him as it was wont , but it did not . for further trial , he bid it for confirmation , if it were the drummer , to give five knocks and no more that night , which it did , and left the house quiet all the night after . this was done in the presence of sir thomas chamberlain of oxfordshire , and divers others . on saturday morning , an hour before day , jan. . a drum was heard beat upon the out-sides of mr. mompesson's chamber , from whence it went to the other end of the house , where some gentlemen strangers lay , playing at their door and without , four or five several tunes , and so went off into the air . the next night , a smith in the village lying with john the man , they heard a noise in the room , as if one had been shoeing of an horse , and somewhat came , as it were with a pair of pincers , snipping at the smiths nose most part of the night . one morning mr. mompesson rising early to go a journey , heard a great noise below , where the children lay , and running down with a pistol in his hand , he heard a voice , crying a witch , a witch , as they had also heard it once before . upon his entrance all was quiet . having one night played some little tricks at mr. mompesson's beds feet , it went into another bed , where one of his daughters lay ; there it passed from side to side , lifting her up as it passed under . at that time there were three kinds of noises in the bed. they endeavoured to thrust at it with a sword , but it still shifted and carefully avoided the thrust , still getting under the child when they offered at it . the night after it came panting like a dog out of breath . upon which one took a bedstaff to knock , which was caught out of her hand , and thrown away , and company coming up , the room was presently filled with a bloomy noisome smell , and was very hot , though without fire , in a very sharp and severe winter . it continued in the bed panting and scratching an hour and half , and then went into the next chamber , where it knockt a little , and seemed to rattle à chain ; thus it did for two or three nights together . after this , the old gentlewomans bible was found in the ashes , the paper side being downwards . mr. mompesson took it up , and observed that it lay open at the third chapter of st. mark , where there is mention of the unclean spirits falling down before our saviour , and of his giving power to the twelve to cast out devils , and of the scribes opinion , that he cast them out through beelzebub . the next night they strewed ashes over the chamber , to see what impressions it would leave . in the morning they found in one place , the resemblance of a great claw , in another of a lesser , some letters in another , which they could make nothing of , besides many circles and scratches in the ashes . about this time i went to the house , on purpose to inquire the truth of those passages , of which there was so loud a report . it had ceased from its drumming and ruder noises before i came thither , but most of the more remarkable circumstances before related , were confirmed to me there , by several of the neighbours together , who had been present at them . at this time it used to haunt the children , and that as soon as they were laid . they went to bed that night i was there , about eight of the clock , when a maid-servant coming down from them , told us it was come . the neighbours that were there , and two ministers who had seen and heard divers times went away , but mr. mompesson and i , and a gentleman that came with me went up . i heard a strange scratching as i went up the stairs , and when we came into the room , i perceived it was just behind the bolster of the childrens bed , and seemed to be against the tick. it was as loud a scratching , as one with long nails could make upon a bolster . there were two little modest girls in the bed , between seven and eleven years old as i guest . i saw their hands out over the cloaths , and they could not contribute to the noise that was behind their heads . they had been used to it , and had still some body or other in the chamber with them , and therefore seemed not to be much affrighted . i standing at the beds-head , thrust my hand behind the bolster , directing it to the place whence the noise seemed to come . whereupon the noise ceased there , and was heard in another part of the bed. but when i had taken out my hand it returned , and was heard in the same place as before . i had been told that it would imitate noises , and made trial by scratching several times upon the sheet , as , and , and , which it followed and still stopt at my number . i searcht under and behind the bed , turned up the cloaths to the bed-cords , graspt the bolster , sounded the wall behind , and made all the search that possible i could to find if there were any trick , contrivance , or common cause of it ; the like did my friend , but we could discover nothing . so that i was then verily perswaded , and am so still , that the noise was made by some daemon or spirit . after it had scratcht about half an hour or more , it went into the midst of the bed under the children , and there seemed to pant like a dog out of breath very loudly . i put my hand upon the place , and felt the bed bearing up against it , as if something within had thrust it up . i graspt the feathers to feel if any living thing were in it . i looked under and every where about , to see if there were any dog or cat , or any such creature in the room , and so we all did , but found nothing . the motion it caused by this panting was so strong , that it shook the room and windows very sensibly . it continued thus , more than half an hour , while my friend and i stay'd in the room , and as long after , as we were told . during the panting , i chanced to see as it had been something ( which i thought was a rat or mouse ) moving in a linnen bag , that hung up against another bed that was in the room . i stept and caught it by the upper end with one hand , with which i held it , and drew it through the other , but found nothing at all in it . there was no body near to shake the bag , or if there had , no one could have made such a motion , which seemed to be from within , as if a living creature had moved in it . this passage i mention not in the former editions , because it depended upon my single testimony , and might be subject to more evasions than the other i related ; but having told it to divers learned and inquisitive men , who thought it not altogether inconsiderable , i have now added it here . it will i know be said by some , that my friend and i were under some affright , and so fancied noises and sights that were not . this is the eternal evasion . but if it be possible to know how a man is affected , when in fear , and when unconcerned , i certainly know for mine own part , that during the whole time of my being in the room , and in the house , i was under no more affrightment than i am , while i write this relation . and if i know that i am now awake , and that i see the objects that are before me , i know that i heard and saw the particulars i have told . there is , i am sensible , no great matter for story in them , but there is so much as convineeth me , that there was somewhat extraordinary , and what we usually call preternatural in the business . there were other passages at my being at tedworth , which i published not , because they are not such plain and unexceptionable proofs . i shall now briefly mention them , valeant quantum valere possunt . my friend and i lay in the chamber , where the first and chief disturbance had been . we slept well all night , but early before day in the morning , i was awakened ( and i awakened my bed-fellow ) by a great knocking just without our chamber door . i askt who was there several times , but the knocking still continued without answer . at last i said , in the name of god , who is it , and what would you have ? to which a voice answered , nothing with you . we thinking it had been some servant of the house , went to sleep again . but speaking of it to mr. mompesson when we came down , he assured us , that no one of the house lay that way , or had business thereabout , and that his servants were not up till he called them , which was after it was day . which they confirmed and protested that the noise was not made by them . mr. mompesson had told us before , that it would be gone in the middle of the night , and come agian divers times early in the morning about four a clock , and this i suppose was about that time . another passage was this , my man coming up to me in the morning , told me , that one of my horses ( that on which i rode ) was all in a sweat , and lookt as if he had been rid all night . my friend and i went down and found him so . i enquired how he had been used , and was assured that he had been well sed , and ordered as he used to be , and my servant was one that was wont to be very careful about my horses . the horse i had had a good time , and never knew but that he was very sound . but after i had rid him a mile or two , very gently over a plain down from mr. mompesson's house , he fell lame , and having made a hard shift to bring me home , dyed in two or three days , no one being able to imagine what he ailed . this i confess might be accident or some unusual distemper , but all things being put together , it seems very probable that it was somewhat else . but i go on with mr. mompesson's own particulars . there came one morning a light into the childrens chamber , and a voice crying , a witch , a witch , for at least an hundred times together . mr. mompesson at another time ( being in the day ) seeing some wood move that was in the chimney of a room , where he was , as of it self , discharged a pistol into it , after which they found several drops of blood on the harth , and in divers places of the stairs . for two or three nights after the discharge of the pistol , there was a calm in the house , but then it came again , applying it self to a little child newly taken from nurse . which it so persecuted , that it would not let the poor infant rest for two nights together , nor suffer a candle in the room , but carry them away lighted up the chimney , or throw them under the bed. it so scared this child by leaping upon it , that for some hours it could not be recovered out of the sright . so that they were forced again to remove the children out of the house . the next night after which something about mid-night came up the stairs , and knockt at mr. mompesson's door , but he lying still , it went up another pair of stairs , to his mans chamber , to whom it appeared standing at his beds foot . the exact shape and proportion he could not discover , but he saith he saw a great body with two red and glaring eyes , which for some time were fixed steadily upon him , and at length disappeared . another night strangers being present ; it purr'd in the childrens bed like a cat , at which time also the cloaths and children were list up from the bed , and six men could not keep them down . hereupon they removed the children , intending to have ript up the bed. but they were no sooner laid in another , but the second bed was more troubled than the first . it continued thus four hours , and so beat the childrens leggs against the bed-posts , that they were forced to arise , and sit up all night . after this , it would empty chamberpots into their beds , and strew them with ashes , though they were never so carefully watcht . it put a long piked iron into mr. mompesson's bed , and into his mothers a naked knife upright . it would fill porrengers with ashes , throw every thing about and keep a noise all day . about the beginning of april , . a gentleman that lay in the house , had all his money turned black in his pockets ; and mr. mompesson coming one morning into his stable , found the horse he was wont to ride , on the ground , having one of his hinder leggs in his mouth , and so fastened there , that it was difficult for several men to get it out with a leaver . after this , there were some other remarkable things , but my account goes no further . only mr. mompesson writ me word , that afterwards the house was several nights beset with seven or eight in the shape of men , who , as soon as a gun was discharged , would shuffle away together into an arbour . the drummer was tryed at the assizes at salisbury upon this occasion . he was committed first to gloucester gaol for stealing , and a wiltshire man coming to see him , he askt what news in wiltshire . the visitant said , he knew of none . no , saith the drummer ! do not you hear of the drumming at a gentlemans house at tedworth . that i do enough , said the other . i , quoth the drummer , i have plagued him ( or to that purpose ) and he shall never be at quiet , till he hath made me satisfaction for taking away my drum. upon information of this , the fellow was tryed for a witch at sarum , and all the main circumstances i have related , were sworn at the assizes by the minister of the parish , and divers others of the most intelligent and substantial inhabitants , who had been eye and ear witnesses of them , time after time for divers years together . the fellow was condemned to transportation , and accordingly sent away ; but i know not how ( 't is said by raising storms , and affrighting the seamen ) he made a shift to come back again . and 't is observable , that during all the time of his restraint and absence the house was quiet , but as soon as ever he came back at liberty , the disturbance returned . he had been a souldier under cromwel , and used to talk much of gallant books he had of an odd fellow , who was counted a wizzard . upon this occasion , i shall here add a passage , which i had not from mr. mompesson , but yet relates to the main purpose . the gentleman , who was with me at the house , mr. hill , being in company with one compton of summersetshire , who practiseth physick , and pretends to strange matters , related to him this story of mr. mompesson's disturbance . the physician told him , he was sure it was nothing but a rendezvouz of witches , and that for an hundred pounds , he would undertake to rid the house of all disturbance . in pursuit of this discourse , he talkt of many high things , and having drawn my friend into another room apart from the rest of the company , said , he would make him sensible he could do something more than ordinary , and askt him who he desired to see . mr. hill had no great confidence in his talk , but yet being earnestly prest to name some one , he said , he desired to see no one so much as his wife , who was then many miles distant from them at her home . upon this , compton took up a looking-glass that was in the room , and setting it down again , bid my friend look in it ; which he did , and there , as he most solemnly and seriously professeth , he saw the exact image of his wife in that habit which she then wore , and working at her needle in such a part of the room ( there represented also ) in which and about which time she really was as he found upon inquiry when he came home . the gentleman himself averred this to me , and he is a very sober , intelligent , and credible person . compton had no knowledge of him before , and was an utter stranger to the person of his wife . the same man we shall meet again in the story of the witchcrafts of elizabeth style , whom he discovered to be a witch by foretelling her coming into an house , and going out again without speaking , as is set down in the third relation . he was by all counted a very odd person . thus i have written the summ of mr. mompesson's disturbance , which i had partly from his own mouth related before divers , who had been witnesses of all , and confirmed his relation , and partly from his own letters , from which the order and series of things is taken . the same particulars he writ also to dr. creed , then doctor of the chair in oxford . mr. mompesson is a gentleman , of whose truth in this account , i have not the least ground of suspicion , he being neither vain nor credulous , but a discreet , sagacious and manly person . now the credit of matters of fact depends much upon the relatours , who , if they cannot be deceived themselves nor supposed any ways interessed to impose upon others , ought to be credited . for upon these circumstances , all humane faith is grounded , and matter of fact is not capable of any proof besides , but that of immediate sensible evidence . now this gentleman cannot be thought ignorant , whether that he relates be true or no , the scene of all being his own house , himself a witness and that not of a circumstance or two , but of an hundred , nor for once or twice only , but for the space of some years , during which he was a concerned , and inquisitive observer . so that it cannot with any shew of reason be supposed that any of his servants abused him , since in all that time he must needs have detected the deceit . and what interest could any of his family have had ( if it had been possible to have managed it without discovery ) to continue so long so troublesome , and so injurious an imposture ? nor can it with any whit of more probability be imagined , that his own melancholy deluded him , since ( besides that he is no crazy nor imaginative person ) that humour could not have been so lasting and pertinacious . or if it were so in him , can we think he infected his whole family , and those multitudes of neighbors and others , who had so often been witnesses of those passages ? such supposals are wild , and not like to tempt any , but those whose wills are their reasons . so that upon the whole , the principal relatour mr. mompesson himself knew , whether what he reports was true or not , whether those things acted in his house were contrived cheats , or extraordinary realities . and if so , what interest could he serve in carrying on , or conniving at a juggling design and imposture ? he suffered by it in his name , in his estate , in all his affairs , and in the general peace of his family . the unbelievers in the matter of spirits and witches took him for an impostour . many others judged the permission of such an extraordinary evil to be the judgment of god upon him , for some notorious wickedness or impiety . thus his name was continually exposed to censure , and his estate suffered , by the concourse of people from all parts to his house , by the diversion it gave him from his affairs , by the discouragement of servants , by reason of which he could hardly get any to live with him . to which if i add the continual hurry that his family was in , the affrights , vexations and tossings up and down of his children , and the watchings and disturbance of his whole house ( in all which , himself must needs be the most concerned person ) i say , if these things are considered , there will be little reason to think he could have any interest to put a cheat upon the world , in which he would most of all have injured and abused himself . or if he should have designed and managed so incredible , so unprofitable a delúsion , 't is strange that he should have troubled himself so long in such a business , only to deceive , and to be talkt of . and it is yet more so , that none of those many inquisitive persons that came thither purposely to criticize and examine the truth of those matters , could make any discoveries of the juggling , especially since many came prejudiced against the belief of such things in general , and others resolved before-hand against the belief of this , and all were permitted the utmost freedom of search and inquiry . and after things were weighed and examined , some that were before greatly prejudiced , went away fully convinced . to all which i add , that there are divers particulars in the story , in which no abuse or deceit could have been practised , as the motion of boards and chairs of themselves , the beating of a drum in the midst of a room , and in the air , when nothing was to be seen ; the great heat in a chamber that had no fire in excessive cold weather , the scratching and panting , the violent beating and shaking of the bedsteads , of which there was no perceivable cause or occasion : in these and such like instances , it is not to be conceived how tricks could have been put upon so many , so jealous , and so inquisitive persons as were witnesses of them . 't is true , that when the gentlemen the king sent were there , the house was quiet , and nothing seen nor heard that night , which was confidently and with triumph urged by many , as a confutation of the story . but 't was bad logick to conclude in matters of fact from a single negative and such a one against numerous affirmatives , and so affirm that a thing was never done , because not at such a particular time , and that no body ever saw what this man or that did not . by the same way of reasoning , i may inferr that there were never any robberies done on salisbury plain , ho●…nslow heath , or the other noted places , because i have often travelled all those ways , and yet was never robbed ; and the spaniard inferred well that said , there was no sun in england , because he had been six weeks here and never saw it . this is the common argument of those that deny the being of apparitions , they have travelled all hours of the night , and never saw any thing worse than themselves ( which may well be ) and thence they conclude , that all pretended apparitions are fancies or impostures . but why do not such arguers conclude , that there was never a cut-purse in london , because they have lived there many years without being met with by any of those practisers ? certainly he that denies apparitions upon the confidence of this negative against the vast heap of positive assurances , is credulous in believing there was ever any highway-man in the world , if he himself was never robb'd . and the trials of assizes and attestations of those that have ( if he will be just ) ought to move his assent no more in this case , than in that of witches and apparitions , which have the very same evidence . but as to the quiet of mr. mompesson's house when the courtiers were there , it may be remembred and considered , that the disturbance was not constant , but intermitted sometimes several dayes , sometimes weeks . so that the intermission at that time might be accidental , or perhaps the daemon was not willing to give so publick a testimony of those transactions , which possibly might convince those , who he had rather should continue in the unbelief of his existence . but however it were , this circumstance will afford but a very slender inference against the credit of the story , except among those who are willing to take any thing for an argument against things which they have an interest not to acknowledge . i have thus related the sum of the story , and noted some circumstances that assure the truth of it . i confess the passages recited are not so dreadful , tragical and amazing , as there are some in story of this kind , yet are they never the less probable or true , for their being not so prodigious and astonishing . and they are strange enough to prove themselves effects of some invisible extraordinary agent , and so demonstrate that there are spirits , who sometimes sensibly intermeddle in our affairs . and i think they do it with clearness of evidence . for these things were not done long ago , or at far distance , in an ignorant age , or among a barbarous people , they were not seen by two or three only of the melancholick and superstitious , and reported by those that made them serve the advantage and interest of a party . they were not the passages of a day or night , nor the vanishing glances of an apparition ; but these transactions were near and late , publick , frequent , and of divers years continuance , witnessed by multitudes of competent and unbyassed attestors , and acted in a searching incredulous age : arguments enough one would think to convince any modest and capable reason . advertisement . this narrative of the daemon of tedworth is published in an epistolar form in the former impressions . but the enlargement thereof , that is to say , the said narrative enlarged for this intended edition , is not in that form , and therefore is thus published according to mr. glanvil 's m. s. in this bare simple form it was found . as for mr. glanvil 's letter to dr. more , which was in the former impressions , though for the first parts sake it might seem ●…it here to be interserted , it containing objections and queries touching the stirrs at mr. mompesson 's house , yet the greater part by far being of another subject , and the most material of those objections and queries being so well satisfied in this more perfect narrative it self , i thought it more advisable to omit that letter in this present edition , that there might be left more room for what is more congenerous to the argument in hand . and therefore we will immediately proceed to the second relation . relat. ii. which is concerning witchcraft practised by jane brooks upon richard jones , son of henry jones of shepton mallet . on sunday . of novemb. . about three of the clock in the afternoon , richard jones then a sprightly youth about twelve years old , son of henry jones of shepton mallet , in the county of somerset , being in his fathers house alone , and perceiving one looking in at the windows , went to the door , where one jane brooks of the same town ( but then by name unknown to this boy ) came to him . she desired him to give her a piece of close bread , and gave him an apple . after which she also stroked him down on the right side , shook him by the hand , and so bid him good night . the youth returned into the house , where he had been lest well , when his father and one gibson went from him , but at their return , which was within an hour or thereabout , they found him ill , and complaining of his right side , in which the pain continued the most part of that night . and on munday following in the evening , the boy rosted the apple he had of jane brooks , and having eaten about half of it , was extreamly ill , and sometimes speechless , but being recovered , he told his father , that a woman of the town on the sunday before , had given him that apple , and that she stroked him on the side . he said he knew not her name , but should her person , if he saw her . upon this jones was advised to invite the women of shepton to come to his house , upon the occasion of his sons illness , and the child told him , that in case the woman should come in when he was in his fit , if he were not able to speak , he would give him an intimation by a jogg , and desired that his father would then lead him through the room , for he said he would put his hand upon her , if she were there . after this he continuing very ill , many women came daily to see him . and jane brooks the sunday after , came in with two of her sisters , and several other women of the neighbour-hood were there . upon her coming in , the boy was taken so ill , that for some time he could not see nor speak , but having recovered his sight , he gave his father the item , and he led him about the room . the boy drew towards jane brooks , who was behind her two sisters among the other women , and put his hand upon her , which his father perceiving , immediately scratcheth her face and drew blood from her . the youth then presently cryed out that he was well , and so he continued seven or eight days . but then meeting with alice coward , sister to jane brooks , who passing by said to him [ how do you my hony ] he presently fell ●…ll again . and after that , the said coward and brooks often appeared to him . the boy would describe the clothes and habit they were in at the time exactly , as the constable and others have found upon repairing to them , though brooks's house was at a good distance from jones's . this they often tryed , and always found the boy right in his descriptions . on a certain sunday about noon , the child being in a room with his father and one gibson , and in his fit , he on the sudden called out , that he saw jane brooks on the wall , and pointed to the place , where immediately gibson struck with a knife . upon which the boy cryed out , [ o father , cooz gibson hath cut jane brooks's hand , and 't is bloody ] the father and gibson immediately repaired to the constable a discreet person , and acquainting him with what had passed , desired him to go with them to jane brooks's house , which he did . they found her sitting in her room on a stool with one hand over the other . the constable askt her how she did ? she answered , not well . he askt again why she sat with one hand over the other ? she replied , she was wont to do so . he enquired if any thing were amiss with her hand ? her answer was , it was well enough . the constable desired he might see the hand that was under , which she being unwilling to shew him , he drew it out and found it bloudy according to what the boy had said . being askt how it came so , she said 't was scratched with a great pin. on the eighth of december , . the boy , jane brooks , and alice coward , appeared at castle-cary before the justices , mr. hunt and mr. cary. the boy having begun to give his testimony , upon the coming in of the two women and their looking on him was instantly taken speechless ; and so remained till the women were removed out of the room , and then in a short time upon examination he gave a full relation of the mentioned particulars . on the eleventh of january following , the boy was again examined by the same justices at shepton mallet , and upon the sight of jane brooks was again taken speechless , but was not so afterwards when alice coward came into the room to him . on the next appearance at shepton , which was on the seventeenth of february , there were present many gentlemen , ministers and others . the boy fell into his fit upon the sight of jane brooks , and lay in a man's arms like a dead person ; the woman was then willed to lay her hand on him , which she did , and he thereupon started and sprang out in a very strange and unusual manner . one of the justices to prevent all possibilities of legerdemain , caused gibson and the rest to stand off from the boy , and then that justice himself held him ; the youth being blindfolded , the justice called as if brooks should touch him , but winked to others to do it , which two or three successively did , but the boy appeared not concerned . the justice then called on the father to take him , but had privately before desired one mr. geoffry strode , to bring jane brooks to touch him at such a time as he should call for his father , which was done , and the boy immediately sprang out after a very odd and violent fashion . he was after touched by several persons and moved not , but jane brooks being again caused to put her hand upon him , he started and sprang out twice or thrice as before . all this while he remained in his fit and some time after ; and being then laid on a bed in the same room , the people present could not for a long time bow either of his arms or leggs . between the mentioned . of nov. and the . of jan. the two women appeared often to the boy , their hands cold , their eyes staring , and their lips and cheeks looking pale . in this manner on a thursday about noon , the boy being newly laid into his bed , jane brooks and alice coward appeared to him , and told him that what they had begun they could not perform . but if he would say no more of it , they would give him money , and so put a two-pence into his pocket . after which they took him out of his bed , laid him on the ground , and vanished , and the boy was found by those that came next into the room lying on the flour , as if he had been dead . the two-pence was seen by many , and when it was put into the fire and hot , the boy would fall ill ; but as soon as it was taken out and cold , he would be again as well as before . this was seen and observed by a minister a discreet person , when the boy was in one room and the two-pence ( without his knowledge ) put into the fire in another , and this was divers times tried in the presence of several persons . between the . of dec. and the . of feb. in the year mentioned , divers persons at sundry times heard in the boy a noise like the croaking of a toad , and a voice within him saying , jane brooks , alice coward , twelve times in near a quarter of an hour . at the same time some held a candle before the boys face , and earnestly looked on him , but could not perceive the least motion of his tongue , teeth or lips , while the voice was heard . on the . of feb. between two and three in the afternoon , the boy being at the house of richard isles in shepton mallet , went out of the room into the garden , isles his wife followed him , and was within two yards when she saw him rise up from the ground before her , and so mounted higher and higher till he passed in the air over the garden wall , and was carried so above ground more than yards , falling at last at one jordan's door at shepton , where he was found as dead for a time . but coming to himself told jordan , that jane brooks had taken him up by the arm out of isles his garden , and carried him in the air as is related . the boy at several other times was gone on the suddain , and upon search after him found in another room as dead , and at sometimes strangely hanging above the ground , his hands being flat against a great beam in the top of the room , and all his body two or three foot from ground . there he hath hung a quarter of an hour together , and being afterwards come to himself , he told those that found him , that jane brooks had carried him to that place and held him there . nine people at a time saw the boy so strangely hanging by the beam. from the . of nov. to the . of march following , he was by reason of his fits much wasted in his body and unspirited , but after that time , being the day the two women were sent to gaol , he had no more of those fits . jane brooks was condemned and executed at charde assizes , march . . this is the sum of mr. hunts narrative , which concludes with both the justices attestation , thus : the aforesaid passages were some of them seen by us : and the rest and some other remarkable ones , not here set down , were upon the examination of several credible witnesses taken upon oath before us . subscribed ; rob. hunt , john cary. this i think is good evidence of the being of witches ; if the sadducee be not satisfied with it , i would fain know what kind of proof he would expect . here are the testimonies of sense , the oaths of several credible attesters , the nice and deliberate scrutiny of quick-sighted and judicious examiners , and the judgment of an assize upon the whole . and now the security of all our lives and fortunes depends upon no greater circumstances of evidence than these . if such proof may not be credited , no fact can be proved , no wickedness can be punished , no right can be determined , law is at an end , and blind justice cannot tell how to decide any thing . advertisement . the most fit advertisement here is mr. glanvills transition to fresh evidences , out of mr. hunts examinations , which is this . thus far , saith he , the evidence of fact went in the former editions , but having resolved upon this reenforcement , i writ again to my honoured friend mr. hunt , knowing that he had more materials for my purpose , and such as would afford proof sufficient to any modest doubter . in answer he was pleased to send me his book of examinations of witches , which he kept by him fairly written . it contains the discovery of such an hellish knot of them , and that discovery so clear and plain , that perhaps there hath not yet any thing appeared to us with stronger evidence to confirm the belief of witches . and had not his discoveries and endeavours met with great opposition and discouragements from some then in authority , the whole clan of those hellish confederates in these parts had been justly exposed and punished . out of that book i have collected some main instances , the clearness of which i think will be enough to overcome and silence any indifferent prejudice . but some are so settled and obdurate , that no proof in the world is sufficient to remove them . i begin with the witchcrafts of elizabeth style . relat. iii. which containeth the witchcrafts of elizabeth style of bayford , widow . this elizabeth style of stoke trister , in the county of somerset , was accused by divers persons of credit upon oath before mr. hunt , and particularly and largely confessed her guilt her self , which was found by the jury at her trial at taunton ; but she prevented execution by dying in gaol , a little before the expiring of the term her confederate daemon had set for her enjoyment of diabolical pleasures in this life . i have shortned the examinations , and cast them into such an order , as i think fittest for the rendring the matter clear and intelligible . . exam. rich. hill of stoke trister , in the county of somerset yeoman , being examined upon oath , jan. . . before rob. hunt , esq one of his majesties justices for that county , concerning the bewitching of his daughter by eliz. style , declareth , that his daughter eliz. hill , about the age of years , hath been for about two months last past taken with very strange fits which have held her an hour , two , three and more ; and that in those fits the child hath told her father , the examinant and others , that one eliz. style of the same parish appeared to her , and is the person that torments her . she also in her fits usually tells what clothes eliz. style hath on at the time , which the informant and others have seen and found true . he saith further , that about a fortnight before christmas last , he told style that his daughter spoke much of her in her fits , and did believe that she was bewitched by her . whereupon francis white , and walter , and robert thick being present , willed her to complain to the justice against him for accusing of her . but she having used several put-offs , said she would do worse than fetch a warrant . after which the girl grew worse than before , and at the end of a fit she tells the examinant when she shall have another , which happens accordingly , and affirms , that style tells her when the next fit shall come . he informs further , that monday night after christmas day about nine of the clock , and four or five times since about the same hour of the night , his daughter hath been more tormented than formerly , and that though held in a chair by four or five people , sometimes six , by the arms , legs , and shoulders , she would rise out of her chair , and raise her body about three or four foot high . and that after , in her fits , she would have holes made in her hand-wrists , face , neck , and other parts of her body , which the informant and others that saw them conceived to be with thorns . for they saw thorns in her flesh , and some they hooked out . that upon the childs pointing with her finger from place to place , the thorns and holes immediately appeared to the informant and others looking on . and as soon as the child can speak after the fit , she saith that widow style did prick her with thorns in those several places , which was horrible torment , and she seemed to the informant and others standing by , to be in extream pain and torture . the child hath been so tormented and pricked with thorns four several nights , at which times the informant and many other people have seen the flesh rise up in little bunches in which holes did appear . the pricking held about a quarter of an hour at a time during each of the four fits , and the informant hath seen the child take out some of those thorns . the same rich. hill examined jan. . . informs , that when he rode from the justices house with a warrant to bring styles before him , his horse on a suddain sate down on his breech and he could not after ride him , but as soon as he atte●…ed to get up , his horse would sit down 〈◊〉 paw with his feet before . he saith further , that since styles was examined before the justice and made her consession to him , she hath acknowledged to the informant that she had hurt his daughter , and that one anne bishop , and alice duke , did joyn in bewitching of her . taken upon oath before me , rob. hunt. . exam. william parsons rector of stoke trister , in the county of somerset , examined the . of jan. . before rob. hunt , esq concerning the bewitching of rich. hill's daughter saith , that on monday night after christmas day then last past , he came into the room when eliz. hill was in her fit , many of his parishioners being present and looking on . he there saw the child held in a chair by main force by the people , plunging far beyond the strength of nature ; foaming and catching at her own arms and clothes with her teeth . this fit he conceives held about half an hour . after some time , she pointed with her finger to the left side of her head , next to her left arm , and then to her left hand , &c. and where she pointed he perceived a red spot to arise with a small black in the midst of it like a small thorn. she pointed also to her toes one after another , and exprest great sense of torment . this latter fit he guesses continued about a quarter of an hour , during most or all of which time her stomach seemed to swell , and her head where she seemed to be prickt did so very much . she sate foaming much of the time , and the next day after her fit , she shewed the examinant the places where the thorns were stuck in , and he saw the thorns in those places . taken upon oath before me subscribed , rob. hunt. william parsons rector of stoke trister . . exam. nicholas lambert of bayford , in the county of somerset yeoman , examined upon oath before rob. hunt , esq jan. . . concerning the bewitching of rich. hill's daughter by elizabeth style , testifieth , that monday after christmas day last , being with others in the house of rich. hill , he saw his daughter elizabeth taken very ill , and in fits that were so strong that six men could not hold her down in a chair in which she was sate , but that she would raise the chair up in spight of their utmost force . that in her fits being not able to speak , she would rest her body as one in great torment , and point with her finger to her neck , head , hand-wrists , arms and toes . and he , with the rest looking on the places to which she pointed , saw on the suddain little red spots arise with little black ones in the midst , as if thorns were stuck in them , but the child then onely pointed without touching her flesh with her finger . taken upon oath before me rob. hunt. . exam. richard vining of stoke trister butcher , examined jan. . . before rob. hunt , esq concerning the bewitching of his wife by eliz. style , saith , that about two or three days before s. james's day three years since or thereabou●… his late wife agnes fell out with eliz. style , and within two or three days after she was taken with a grievous pricking in her thigh , which pain continued for a long time , till after some physick taken from one hallet , she was at some ease for three or four weeks . about the christmas after the mentioned s. james's day , style came to the examinants house , and gave agnes his wife two apples , one of them a very fair red apple , which style desired her to eat , which she did , and in a few hours was taken ill and worse than ever she had been before . upon this , the examinant went to one mr. compton , who lived in the parish of ditch-eate , ( the same person that shewed my friend his wife in a glass , as i have related in the story of mr. mompesson ) for physick for his wife . compton told him he could do her no good , for that she was hurt by a near neighbour , who would come into his house and up into the chamber where his wife was , but would go out again without speaking . after vining came home , being in the chamber with his wife , style came up to them , but went out again without saying a word . agnes the wife continued in great pain till easter eve following , and then she dyed . before her death her hip rotted and one of her eyes swelled out , she declared to him then and at several times before , that she believed eliz. style had bewitched her , and that she was the cause of her death . taken upon oath before me , rob. hunt. whilst the justice was examining style at wincaunton , ( which is not above a mile and a half from stoke trister ) upon the former evidence against her , he observed that rich. vining looked very earnestly upon him . whereupon he askt vining if he had any thing to say unto him . he answered that style had bewitched his wife , and told the manner how , as is in his deposition related . the woman style upon this seemed appaled and concerned , and the justice saying to her , you have been an old sinner , &c. you deserve little mercy : the replied , i have askt god mercy for it . mr. hunt askt her , why then she would continue in such ill courses ? she said the devil tempted her : and then began to make some confession of his actings with her . upon this the justice sent her to the constables house at bayford , which is in the parish of stoke trister , ( the constable was one mr. gapper ) and the next morning went thither himself , accompanied with two persons of quality m r bull , and m r court , now justices of the peace in this county . now before i proceed further in the story , i shall take notice that here are three credible witnesses , swearing to the same particulars , in that the child elizabeth hill was sometimes in strange fits , in which her strength was encreased beyond the proportion of nature , and the force of divers men ; that then she pointed to the parts of her body , where they saw red spots arising , and black specks in the midst of them , that she complained she was prickt with thorns , and two of them saw thorns in the places of which she complained . some of which thorns , one swears that he and others saw hooked out , and that the girl her self pulled out others ; that in her sits she declared style appears to her ( as jane brooks did to richard jones , in the former relation ) and tells her when she shall have another fit , which happens accordingly ; that she describes the clothes the woman hath on , exactly as they find . but notwithstanding , all this shall be melancholy and fancy , or legerdemain , or natural distemper , or any thing but witchcraft , or the fact shall be denied , and the three witnesses perjured , though this confidence against the oaths of sober men , tend to the overthrow of all testimony and history , and the rendring all laws useless . i shall therefore proceed to further proof , and such as will abundantly strengthen this . it is the confession of style her self . i left mr. hunt , and the other two gentlemen at the constables house , where style was , upon business of further examination , where she enlarged upon the confession she had before begun to make , and declared the whole matter at that and two other times after in the particulars that follow . . exam. elizabeth styles her confession of her witchcrafts , jan. . and . and feb. . . before rob. hunt esq she then confessed , that the devil about ten years since , appeared to her in the shape of a handsome man , and after of a black dog. that he promised her mony , and that she should live gallantly , and have the pleasure of the world for twelve years , if she would with her blood sign his paper , which was to give her soul to him , and observe his laws , and that he might suck her blood. this after four solicitations , the examinant promised him to do . upon which he prickt the fourth finger of her right hand , between the middle and upper joynt ( where the sign at the examination remained ) and with a drop or two of her blood , she signed the paper with an [ o ] . upon this the devil gave her sixpence , and vanished with the paper . that since he hath appeared to her in the shape of a man , and did so on wednesday seven-night past , but more usually he appears in the likeness of a dog , and cat , and a fly like a millar , in which last he usually sucks in the poll about four of the clock in the morning , and did so jan. . and that it usually is pain to her to be so suckt . that when she hath a desire to do harm , she calls the spirit by the name of robin , to whom when he appeareth , she useth these words , o sathan give me my purpose . she then tells him what she would have done . and that he should so appear to her , was part of her contract with him . that about a month ago he appearing , she desired him to torment one elizabeth hill , and to thrust thorns into her flesh , which he promised to do , and the next time he appeared , he told her he had done it . that a little above a month since this examinant , alice duke , anne bishop and mary penny , met about nine of the clock in the night , in the common near trister gate , where they met a man in black clothes with a little band , to whom they did courtesie and due observance , and the examinant verily believes that this was the devil . at that time alice duke brought a picture in wax , which was for elizabeth hill. the man in black took it in his arms , anointed its fore-head , and said , i baptize thee with this oyl , and used some other words . he was godfather , and the examinant and anne bishop godmothers . they called it elizabeth or bess. then the man in black , this examinant , anne bishop , and alice duke stuck thorns into several places of the neck , hand-wrists , fingers , and other parts of the said picture . after which they had wine , cakes and roastmeat ( all brought by the man in black ) which they did eat and drink . they danced and were merry , were bodily there , and in their clothes . she further saith , that the same persons met again , at or near the same place about a month since , when anne bishop brought a picture in wax , which was baptized john , in like manner as the other was , the man in black was godfather , and alice duke and this examinant godmothers . as soon as it was baptized , anne bishop stuck two thorns into the arms of the picture , which was for one robert newman's child of wincaunton . after they had eaten , drank , danced and made merry , they departed . that she with anne bishop , and alice duke met at another time in the night , in a ground near marnhul , where also met several other persons . the devil then also there in the former shape , baptized a picture by the name of anne or rachel hatcher . the picture one durnford's wife brought , and stuck thorns in it . then they also made merry with wine and cakes , and so departed . she saith , before they are carried to their meetings , they anoint their foreheads , and hand-wrists with an oyl the spirit brings them ( which smells raw ) and then they are carried in a very short time , using these words as they pass , thout , tout a tout , tout , throughout and about . and when they go off from their meetings , they say , rentum tormentum . that at their first meeting , the man in black bids them welcome , and they all make low obeysance to him , and he delivers some wax candles like little torches , which they give back again at parting . when they anoint themselves , they use a long form of words , and when they stick in thorns into the picture of any they would torment they say , a pox on thee , i 'le spite thee . that at every meeting before the spirit vanisheth away , he appoints the next meeting place and time , and at his departure there is a foul smell . at their meeting they have usually wine or good beer , cakes , meat or the like . they eat and drink really when they meet in their bodies , dance also and have musick . the man in black sits at the higher end , and anne bishop usually next him . he useth some words before meat , and none after , his voice is audible , but very low . that they are carried sometimes in their bodies and their clothes , sometimes without , and as the examinant thinks their bodies are sometimes left behind . when only their spirits are present , yet they know one another . when they would bewitch man , woman or child , they do it sometimes by a picture made in wax , which the devil formally baptizeth . sometimes they have an apple , dish , spoon or other thing , from their evil spirit , which they give the party to whom they would do harm . upon which they have power to hurt the person that eats or receives it . sometimes they have power to do mischief by a touch or curse , by these they can mischief cattle , and by cursing without touching ; but neither without the devils leave . that she hath been at several general meetings in the night at high common , and a common near motcombe , at a place near marnhull , and at other places where have met john combes , john vining , richard diokes , thomas boster or bolster , thomas dunning , james bush a lame man , rachel king , richard lannen , a woman called durnford , alice duke , anne bishop , mary penny and christopher ellen , all which did obeysance to the man in black , who was at every one of their meetings . usually they have at them some picture baptized . the man in black , sometimes playes on a pipe or cittern , and the company dance . at last the the devil vanisheth , and all are carried to their several homes in a short space . at their parting they say [ a boy ! merry meet , merry part . ] that the reason why she caused elizabeth hill to be the more tormented was , because her father had said , she was a witch . that she has seen alice dukes familiar suck her , in the shape of a cat , and anne bishops suck her in the shape of a rat. that she never heard the name of god or jesus christ mentioned at any of their meetings . that anne bishop , about five years and a half since , did bring a picture in wax to their meeting , which was baptized by the man in black , and called peter . it was for robert newman's child at wincaunton . that some two years ago , she gave two apples to agnes vining , late wife of richard vining , and that she had one of the apples from the devil , who then appeared to her and told , that appls would do vining ' s wives business . taken in the presence of several grave and orthodox divines before me robert hunt. . exam. william parsons rector of stoke trister , examined feb. . . before rob. hunt esq concerning elizabeth style 's confession , saith , that he heard style before the justice of peace , at the time of her examination confess , as she hath done also to the examinant several times since , that she was in covenant with the devil , that she had signed it with her blood , that she had been with the devil at several meetings in the night , that at one time of those meetings , there was brought a picture in blackish wax , which the devil in the shape of a man in blakish clothes , did baptize by the name of eliz. hill , that she did stick in one thorn into the hand-wrists of the picture , that alice duke stuck thorns into the same , and that anne bishop and mary penny were present at that meeting with the devil . taken upon oath before me subscribed , robert hunt. william parsons rector of stoke trister . this confession of styles was free and unforced , without any torturing or watching , drawn from her by a gentle examination , meeting with the convictions of a guilty conscience . she confesseth that she desired the devil to torment eliz. hill , by thrusting thorns into her flesh , which he promised , and said he had done it . that a picture was baptized for her the said elizabeth , and that she , the familiar , and alice duke stuck thorns into several places of the neck , hand-wrists , fingers and other parts thereof , which exactly agrees with the strange effects related , concerning the torments the child suffered , and this mischief she confesseth she did , because her father said she was a witch . she confesseth she gave two apples to vinings wife , one of which she had from the devil , who said it would do the business , which sutes also with the testimony of vining concerning his wife . she confesseth further , that the devil useth to suck her in the poll , about four a clock in the morning , in the form of a fly like a millar , concerning which , let us hear testimony ( the other particulars of her confession we shall consider as occasion offers . ) . exam. nicholas lambert examined again jan. . . before rob. hunt esq concerning what happened after styles confession , testifyeth , that eliz. style having been examined before the justice , made her confession , and committed to the officer , the justice required this examinant , william thick and william read of bayford to watch her , which they did ; and this informant sitting near style by the fire , and reading in the practice of piety , about three of the clock in the morning , there came from her head a glistering bright fly , about an inch in length , which pitched at first in the chimney , and then vanished . in less than a quarter of an hour after , there appeared two flies more of a less size , and another colour , which seemed to strike at the examinants hand , in which he held his book but missed it , the one going over , the other under at the same time . he looking stedfastly then on style , perceived her countenance to change , and to become very black and gastly , the fire also at the same time changing its colour ; whereupon the examinant , thick and read conceiving that her familiar was then about her , looked to her poll , and seeing her hair shake very strangely took it up , and then a fly like a great millar flew out from the place , and pitched on the table-board , and then vanished away . upon this the examinant , and the other two persons looking again in styles poll , found it very red and like raw beef . the examinant askt her what it was that went out of her poll , she said it was a butterfly , and askt them why they had not caught it . lambert said , they could not . i think so too , answered she . a little while after , the informant and the others looking again into her poll , found the place to be of its former colour . the examinant demanding again what the fly was , she confessed it was her familiar , and that she felt it tickle in her poll , and that was the usual time when her familiar came to her . taken upon oath before me robert hunt. . exam. eliz. torwood of bayford , examined feb. . . before rob. hunt esq concerning the mark sound about eliz. style after her confession , deposeth , that she together with catharine white , mary day , mary bolster , and bridget prankard , did a little after christmas last , search eliz. style , and that in her poll they found a little rising which felt hard like a kernel of beef , whereupon they suspecting it to be an ill mark , thrust a pin into it , and having drawn it out , thrust it in again the second time , leaving it sticking in the flesh for some time , that the other women might also see it . notwithstanding which , style did neither at the first or second time make the least shew that she felt any thing . but after , when the constable told her he would thrust in a pin to the place , and made a shew as if he did , o lord , said she , do you prick me , whenas no one then touched her . the examinant further saith , that style hath since confessed to her , that her familiar did use to suck her in the place mentioned , in the shape of a great millar or butterfly . catharine white , mary day , mary bolster and bridget prankard do say , that the abovesaid examination of eliz. torwood is truth . taken upon oath before me rob. hunt. relat. iv. which is the examination and confession of alice duke , alias manning another witch of styles knot ) of wincaunton , in the county of somerset widdow , taken jan. . and feb. . . . . an. . before robert hunt esq. the examinant saith , that when she lived with anne bishop of wincaunton , about eleven or twelve years ago , anne bishop perswaded her to go with her into the church-yard in the night-time , and being come thither , to go backward round the church , which they did three times . in their first round , they met a man in black clothes , who went round the second time with them , and then they met a thing in the shape of a great black toad , which leapt up against the examinants apron . in their third round they met somewhat in the shape of a rat , which vanished away . after this the examinant and anne bishop went home , but before anne bishop went off , the man in black said somewhat to her softly , which the informant could not hear . a few days after , anne bishop speaking about their going round the church , told the examinant , that now she might have her desire , and what she would wish for . and shortly after , the devil appeared to her in the shape of a man , promising that she should want nothing , and that if she cursed any thing with a pox take it , she should have her purpose , in case she would give her soul to him , suffer him to suck her blood , keep his secrets , and be his instrument to do such mischief as he would set her about . all which , upon his second appearing to her , she yielded to , and the devil having prickt the fourth finger of her right hand between the middle and upper joynt ( where the mark is yet to be seen ) gave her a pen , with which she made a cross or mark with her blood on paper or parchment , that the devil offered her for the confirmation of the agreement , which was done in the presence of anne bishop . and as soon as the examinant had signed it , the devil gave her sixpence , and went away with the paper or parchment . further she confesseth , that she hath been at several meetings in lie common , and other places in the night , and that her forehead being first anointed with a feather dipt in oyl , she hath been suddenly carried to the place of their meeting . that about five or six weeks since ( or more ) she met in the said common in the night ; where were present anne bishop , mary penny of wincaunton , elizabeth style of bayford , and a man in black clothes with a little band , whom she supposeth to have been the devil . at the meeting there was a picture in wax , which the man in black took in his arms , and having anointed its forehead with a little greenish oyl , and using a few words , baptized it by the name of elizabeth or bess hill , for the daughter of richard hill. then the devil , this examinant , anne bishop , and elizabeth style stuck thorns in the neck , head , hand-wrists , fingers and other parts of the picture , saying , a pex on thee , i 'le spite thee . this done , all sate down , a white cloth being spread on the ground , and did drink wine , and eat cakes and meat . after all was ended , the man in black vanished , leaving an ugly smell at parting . the rest were on a sudden conveighed to their homes . on monday night after christmas day last , she met the same company again , near about the same place , and then anne bishop ( who was there in a green apron , a french wastcoat and a red petticoat ) brought in her apron a picture in blackish wax , which the devil baptized as before , by the name of john newman , for the son of rob. newman of wincaunton , and then the devil first , after anne bishop and this examinant thrust in thorns into the picture , anne bishop sticking in two thorns into the arms of it . the picture anne bishop carried away with her . they were all there present in their clothes , and the devil in the shape of a man in black . about five years and a half since , the same persons were at the baptizing of another image , by the name of peter newman , another son of robert newman , both which are since dead , and then anne bishop desired the examinant to joyn with her in bewitching of peter and john newman . at another time she was carried to a meeting in the night , to a green place near marnhull as she was then told , where were present anne bishop , eliz. style , mary penny , and some unknown to her . then also an image in wax was baptized by the devil , in the fore-related manner , by the name of anne or rachel hatcher one of marnhull , as she was then informed . after the ceremony was ended , they had wine , cakes , &c. she likewise confesseth , that she was at another such meeting , where twelve persons were present , many of whom were unknown to her , but she took notice of one lame man in blackish hair among them , and of the devil as before . she saith that after their meetings , they all make very low obeysances to the devil , who appears in black clothes and a little band. he bids them welcome at their coming , and brings wine or beer , cakes , meat , or the like . he sits at the higher end , and usually anne bishop sits next him . they eat , drink , dance , and have musick . at their parting they use to say , merry meet merry part , and that before they are carried to their meetings , their foreheads are anointed with greenish oyl that they have from the spirit which smells raw . they for the most part are carried in the air. as they pass , they say , thout , tout a tout , tout , throughout and about . passing back they say , rentum tormentum , and another word which she doth not remember . she consesseth that her familiar doth commonly suck her right breast about seven at night , in the shape of a little cat of a dunnish colour , which is as smooth as a want , and when she is suckt , she is in a kind of a trance . that she hurt thomas garret's cowes , because he refused to write a petition for her . that she hurt thomas conway , by putting a dish into his hand , which dish she had from the devil , she gave it him to give his daughter for good hansel . that she hurt dorothy the wife of george vining , by giving an iron slate to put into her steeling box. that being angry with edith watts , the daughter of edmond watts for treading on her foot , she cursed edith with a pox on you , and after touched her , which hath done the said edith much harm , for which she is sorry . that being provoked by swanton's first wife , she did before her death curse her , with a pox on you , believes she did thereby hurt her , but denies she did bewitch mr. swanton's cattle . she saith , that when the devil doth any thing for her , she calls for him by the name of robin , upon which he appears , and when in the shape of a man , she can hear him speak , but his voice is very low . he promised her when she made her contract with him , that she should want nothing , but ever since she hath wanted all things . taken before me rob. hunt. . exam. thomas conway of wincaunton , in the county of somerset , examined feb. . . before robert hunt esquire , concerning alice duke , informeth , that about twelve months since alice duke alias manning , brought a little pewter dish to this informant , and told him it was good hansel for his daughter . the examinant willed the said alice to carry it to her , she being within by the fire , but she forced the dish into his hand and went away . shortly after he was taken extreamly ill in all his limbs . of which illness the physicians , whom he applied himself to , could give no account . when she went from him , she was very angry and muttered much , because he would not sign a petition on her behalf . she hath confessed to him since that she had the dish from the devil , and gave it to him on purpose to hurt him . he hath been , and is since in great torment , and much weakned and wasted in his body , which he imputes to the evil practices of alice duke . taken upon oath before me rob. hunt. . exam. mary the wife of tho. conway , examined march . . before rob. hunt esq concerning alice duke , saith , that her husband tho. conway about a year ago delivered her a little pewter dish , telling her he had it from alice duke for good hansel for his daughter , who had lately lain in . in this dish she warmed a little deer-sewet and rose-water , anointing her daughters nipples with it , which put her to extream pain . upon which suspecting harm from the dish , she put it into the fire , which then presently vanished and nothing of it could afterwards be found . after , when she anointed her daughters nipples with the same deer-sewet and rose-water , warmed in a spoon , she complained not of any pain . she further saith , that her husband after he had received the dish from the hands of alice duke , was taken ill in all his limbs , and held for a long time in a very strange manner . taken upon oath before me rob. hunt. . exam. edward watts of wincaunton , in the county of somerset , examined mar. . : before robert hunt , esq concerning alice duke , saith , that he hath a child called edith , about ten years of age , who for the space of half a year hath languished and pined away , and that she told him that treading one day on the toe of alice duke , she in great anger cursed her with a pox on thee , and that from that time the child began to be ill and to pine away , which she hath done ever since . taken upon oath before me rob. hunt. advertisement . besides the plain agreement betwixt the witnesses , and the witches own confession , it may be worth the taking notice here , how well her confession of having her familiar such her in the shape of a cat , agrees with eliz. style 's confession , that she had seen alice dukes familiar suck her in that shape . as also how the bewitching of edward watts 's child by alice duke her saying , a pox on her , agrees with the promise of the devil to her , which is expresly , that if she cursed any thing with a pox take it , she should have her purpose . she also testifying of the baptizing the image of eliz. hill , and of those forms of words , thout , tout a tout , and rentum tormentum at their going to their meetings and departing , plainly shews that these things are not transacted in dreams but in reality . the devil also as in other stories leaving an ill smell behind him , seems to imply the reality of the business , those ascititious particles he held together in his visible vehicle , being loosened at his vanishing , and so offending the nostrils by their floating and diffusing themselves in the open air. relat. v. which is the examination and consession of christian green , aged about thirty three years , wife of rob. green of brewham , in the county of somerset , taken before rob. hunt , esq march . . this examinant saith , that about a year and a half since ( she being in great poverty ) one catharine green of brewham , told her , that if she would she might be in a better condition , and then perswaded her to make a covenant with the devil . being afterwards together in one mr. hussey's ground in brewham forrest about noon , catharine called for the devil , who appeared in the shape of a man in blackish clothes , and said somewhat to catharine which christian could not hear . after which the devil ( as she conceived him ) told the examinant that she should want neither clothes , victuals , nor money , if she would give her body and soul to him , keep his secrets , and suffer him to suck her once in twenty four hours , which at last upon his and catharine greens perswasion she yielded to ; then the man in black prickt the fourth finger of her right-hand between the middle and upper joints , where the sign yet remains , and took two drops of her blood on his finger , giving her fourpence halfpenny , with which she after bought bread in brewham . then he spake again in private with catharine and vanished , leaving a smell of brimstone behind . since that time the devil ( she saith ) hath and doth usually su●…k her left brest about five of the clock in the morning in the likeness of an hedg-hog , bending , and did so on wednesday morning last . she saith it is painful to her , and that she is usually in a trance when she is suckt . she saith also , that catharine green , and margaret agar of brewham , have told her that they are in covenant with the devil , and confesseth that she hath been at several meetings in the night in brewham common , and in a ground of mr. hussey's , that she hath there met with catharine green and margaret agar , and three or four times with mary warberton of brewham , that in all those meetings the devil hath been present in the shape of a man in black clothes . at their first coming he bids them welcome , but always speaks very low . that at a meeting about three weeks or a month since at or near the former place , margaret agar brought thither an image in wax , for elizabeth the wife of andrew cornish of brewham , and the devil in the shape of a man in black clothes did baptize it , and after stuck a thorn into its head ; that agar stuck one into its stomach , and catharine green one into its side . she further saith , that before this time , agar said to her this examinant , that she would hurt eliz. cornish , who since the baptizing of the picture hath been taken and continues very ill . she saith , that three or four days before jos. talbot of brewham dyed , margaret agar told her that she would rid him out of the world , because being overseer of the poor he made her children go to service , and refused to give them such good clothes as she desired . and since the death of talbot , she confessed to the examinant , that she had bewitcht him to death . he dyed about a year since , was taken ill on friday , and dyed about wednesday after . that her mother-in-law catharine green , about five or six years ago was taken in a strange manner . one day one eye and cheek did swell , another day another , and so she continued in great pain , till she dyed . upon her death she several times said in the hearing of the examinant , that her sister-in-law catharine green had bewitched her , and the examinant believes that she bewitcht her to death . that a little before michaelmas last , the said catharine cursed the horses of rob. walter of brewham , saying , a murrain on them horses to death . upon which the horses being three , all dyed . taken before me rob. hunt. relat. vi. containing further testimonies of the villainous feats of that rampant hagg margaret agar of brewham , in the county of somerset . . exam. elizabeth talbot of brewham , examined march . . before rob. hunt , esq saith , that about three weeks before her father jos. talbot dyed , margaret agar fell out with him , because he being overseer for the poor , did require agar's daughter to go to service , and said to him , that he was proud of his living , but swore by the blood of the lord , that he should not long enjoy it . within three weeks of which he was suddainly taken in his body as if he had been stabb'd with daggers , and so continued four or five days in great pain and then dyed . rob. hunt. . exam. jos. smith of brewham , husbandman , examined march . . before rob , hunt , esq saith , that some few days before jos. talbot dyed , he heard margaret agar rail very much at him , because he had caused her daughter to go to service , and said , that he should not keep his living but be drawn out upon four mens shoulders . that she should tread upon his jaws , and see the grass grow over his head , which she swore by the blood of the lord. taken upon oath before rob. hunt. . exam. mary the wife of william smith of brewham , examined march . . before rob. hunt , esq saith , that about two years since margaret agar came to her and called her whore , adding , a plague take you for an old whore , i shall live to see thee rot on the earth before i die , and thy cows shall fall and die at my feet . a short time after which , she had three cows that died very strangely , and two of them at the door of margaret agar . and ever since the examinant hath consumed and pined away , her body and her bowels rotting , and she verily believes that her cattle and her self were bewitcht by agar . taken upon oath before rob. hunt. . exam. catharine green alias cornish of brewham , widow , examined may . . before rob. hunt , esq saith , that on friday in the evening , in the beginning of march last , margaret agar came to her , and was earnest she should go with her to a ground called husseys-knap , which she did , and being come thither they saw a little man in black clothes with a little band . as soon as they came to him margaret agar took out of her lap a little picture in blackish wax , which she delivered to the man in black , who stuck a thorn into the crown of the picture , and then delivered it back to agar . upon which she stuck a thorn towards the heart of the picture , cursing and saying , a plague on you ; which she told the examinant was done to hurt eliz. cornish , who as she hath been told hath been very ill ever since that time . that a little above a year since jos. talbot late of brewham , being overseer for the poor , did cause two of agar's children to go to service . upon which she was very angry and said in the examinants hearing a few days before he fell sick and died , that she had trod upon the jaws of three of her enemies , and that she should shortly see talbot rot and tread on his jaws . and when this examinant desired her not to hurt talbot , she swore by the blood of the lord , she would confound him if she could . the day before he dyed , she said to the examinant , gods wounds i 'le go and see him , for i shall never see him more ; and the next day talbot dyed . that she heard margaret agar curse mary smith , and say , she should live to see her and her cattle fall and rot before her face . taken upon oath before rob. hunt. . exam. mary green of brewham , single woman , examined june . . before rob. hunt , esq saith , that about a month before jos. talbot late of brewham dyed , margaret agar fell out with him about the putting out of her child to service . after that she saw a picture in clay or wax in the hands of agar , which she said was for talbot , the picture she saw her deliver in redmore , to the fiend in the shape of a man in black about an hour in the night , who stuck a thorn in or near the heart of it , agar stuck another in the breast , and catharine green , alice green , mary warberton , henry walter and christian green , all of brewham , were then and there present , and did all stick thorns into the picture . at that time catharine green spake to agar not to hurt talbot , because she received somewhat from him often times , but agar replied , by the lords blood she would confound him , or words to that purpose . that a little before talbot was taken sick ; agar being in the house where the examinant lived , swore that she should e're long tread upon his jaws . and that if talbot made her daughter go to service for a year , yet if she came home in a quarter it would be time enough to see him carried out upon four mens shoulders and to tread upon his jaws . that on the day talbot dyed , she heard agar swear that she had now plagued talbot ; and that being in company with her some time before , and seeing a dead horse of talbot's drawn along by another of his horses , she swore that that horse should be also drawn out to morrow , and the next day she saw the well horse also drawn out dead . that above a month before margaret agar was sent to gaol , she saw her , henry walter , catharine green , jone syms , christian green , mary warberton and others , meet at a place called husseys-knap in the forrest in the night time , where met them the fiend in the shape of a little man in black clothes with a littleband , to him all made obeysances , and at that time a picture in wax or clay was delivered by agar to the man in black , who stuck a thorn into the crown of it , margaret agar one towards the breast , catharine green in the side ; after which agar threw down the picture and said , there is cornishes picture with a murrain to it , or plague on it . and that at both the meetings there was a noisom smell of brimstone . that about two years since in the night there met in the same place agar , henry walter , catharine green , jone syms , alice green and mary warberton . then also margaret agar delivered to the little man in black a picture in wax , into which he and agar stuck thorns , and henry walter thrust his thumb into the side of it . then they threw it down and said , there is dick greens picture with a pox in 't . a short time after which rich. green was taken ill and dyed . further he saith , that on thursday night before whitsunday last , about the same place met catharine green , alice green , jone syms , mary warberton , dinah and dorothy warberton and henry walter , and being met they called out robin . upon which instantly appeared a little man in black clothes to whom all made obeysance , and the little man put his hand to his hat , saying , how do ye ? speaking low but big . then all made low obeysances to him again . that she hath seen margaret clark twice at the meetings , but since margaret agar was sent to prison she never saw her there . taken before me rob. hunt. advertisement . before we pass to other relations , it will not be amiss further to remark upon these taken out of the examinations of mr. hunt : from the poisoned apples that jane brooks gave to rich. jones , and eliz. style to agnes vining , and the poisoned pewter-dish that alice duke put into the hands of thomas conway , ( which dish and apples they had from the devil ) we may observe in what a peculiar sense witches and wizzards are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , venefici and veneficoe , poysoners . not that they mischieve people ordinarily by natural poisons , as arsenick and the like , but rather by some hellish malignancy infused into things by the art and malice of the devil , or by the steams of their own body which the devil sucks . for the hand of jane brooks stroaking down rich. jones his side impressed a pain thereon . we may observe also what an eximious example of moses his mecassephah ( the word which he uses in that law , thou shalt not suffer a witch to live ) margaret agar is , and how fitly some interpreters render mecassephim , malefici , from the great mischief they do and delight in . and what a great credit this agar is to j. webster , and the rest of the hagg-advocates , which would make them to be meer couzening queans or melancholick fopps that had nothing to do with the devil . as if the man in black and a little band were but such another as j. webster , or any other haggadvocate that in waggery acted the part of the devil in husseys knap , or any such like place of a forrest , and so after all quickly and suddainly recoiling behind a bush and letting sly into the wind , the deluded haggs took it for the vanishing of the very fiend and his perfuming the air with the smell of brimstone . one that can resolve all the feats of the hartummim of egypt into tricks of legerdemain , cannot ●…e easily delude the company with such a feat as this , the old wives being thick of hearing and carrying their spectacles not on their noses but in their pockets ? and lastly srom the devils covenanting with the witches for their souls , it may be observed that the old haggs dealing bonâ fidde , and thinking they have souls surviving their bodies , are better philosophers than the huffy wits of our age that deny distinction of soul and body . but if they have not ( as these huffers would have it ) and the haggs think so themselves , it is a pretty paradox that these old fopps should be able to out-wit the very devil ; who does not in bartering for their bodies and souls buy a pig in a poke , as the proverb is , but a poke without a pig. but i rather believe that these huffing wits , as high as they are , may learn one true point of philosophy from these haggs and their familiars ; these evil spirits certainly making their bargains wisely enough in covenanting for the witches soul. which clause if it were not exprest , the soul were free from the familiars jurisdiction after death . wherefore it is no contemptible argument these evil spirits covenanting for the soul of the witch , that they know the soul survives the body , and therefore make their bargain sure for the possession of it as their peculium after death . otherwise if the soul were mortal they would tell the wit●…es so , the more easily to precipitate them into 〈◊〉 wickedness , and make them more eager by their ministry to enjoy this present life . but this doctrine is inconsistent with the form of his covenant , whereby they are assured to him after death . relat. vii . touching florence newton an irish witch of youghal , taken out of her trial at the assizes held for the country of corke , sept. . ann. . this florence newton was committed to youghall prison , by the major of the town , march . . for bewitching mary longdon , who gave evidence against her at cork assizes , as follows . mary longdon being sworn and examined what she could say against the said florence newton for any practice of witchcraft upon her self , and being bidden to look on the prisoner , her countenance changed pale , and she was very fearful to look towards her , but at last she did . and being askt whether she knew her , she said she did , and wisht she never had . being askt how long she had known her , she said for three or four years . and that at christmas last the said florence came to the deponent , at the house of john pyne in youghall , where the deponent was a servant . and askt the deponent to give her a piece of beef out of the powdering-tub . and the deponent answering her , that she could not give away her masters beef , she said florence seemed to be very angry , and said , thou hadst as good have given it me , and so went away grumbling . that about a week after , the deponent being going to the water with a pail of cloth on her head , she met the said florence newton , who came full in her face , and threw the pail off her head , and violently kist her , and said , mary , i pray thee , let thee and i be friends , for i bear thee no ill will , and i pray thee do thou bear me none . and that she the deponent went afterwards home , and that within a few days after , she saw a woman with a vail over her face , stand by her bed-side , and one standing by her like a little old man in silk clothes , and that this man which she took to be a spirit , drew the vail from off the womans face , and then she knew it to be goody newton , and that the spirit spake to the deponent , and would have had her promise him to follow his advice , and she should have all things after her own heart , to which she says , she answered , that she would have nothing to say to him , for her trust was in the lord. that within a month after the said florence had kist her , she this deponent fell very ill of fits or trances , which would take her on the sudden , in that violence that three or four men could not hold her . and in her fits she would often be taken with vomitings , and would vomit up needles , pins , horse-nails , stubbs , wooll and straw , and that very often . and being asked whether she perceived at these times what she vomited ? she said she did . for then she was not in so great distraction as in other parts of her fits she was . and that a little before the first beginning of her fits , several ( and very many ) smallstones would fall upon her as she went up and down , and would ●…llow her from place to place , and from one room to another , and would hit her on the head , shoulders , and arms , and fall to the ground and vanish away . and that she and several others would see them both ●…ll upon her , and on the ground , but could never take them , save onely some few , which she and her master caught in their hands . amongst which one that had a hole in it she tied ( as she was advised ) with a leather thong to her purse , but it was vanisht immediately though the leather continued tied on a fast knot . that in her fits she often saw this florence newton , and cryed out against her for tormenting of her , for she says that she would several times stick pins into her arms , and some of them so fast that a man must pluck three or four times to get out the pin , and they were stuck betwixt the skin and the flesh . that sometimes she should be removed out of her bed into another room , sometimes she should be carried to the top of the house laid on a board betwixt two sollar beams , sometimes put into a chest , sometimes under a parcel of wool , sometimes betwixt two feather-beds on which she used to lie , and sometimes betwixt the bed and the mat in her masters chamber in the day time . and being asked how she knew she was thus carried about and disposed of , seeing in her fits she was in a violent distraction ? she answered , she never knew where she was till they of the family and the neighbours with them would be taking her out of the places whither she was so carried and removed . and being asked the reason wherefore she cryed out so much against the said florence newton in her fits ? she answered , because she saw her and felt her torturing . and being asked how she could think it was florence newton that did her this prejudice ? she said , first because she threatned her , then because after she had kist her she sell into these fits , and that she both saw and felt her tormenting . and lastly , that when the people of the family by advice of the neighbours and consent of the major , had sent for florence newton to come to the deponent , she was always worse when she was brought unto her , and her fits more violent than at another time . and that after the said florence was committed at youghall , the deponent was not troubled , but was very well till a little while after the said florence was removed to corke , and then the deponent was as ill as ever before . and the major of youghall one mr. mayre , then sent to know whether the said florence were bolted ( as the deponent was told ) and finding she was not , order was given to put the bolts on her , which being done the deponent saith she was well again , and so hath continued ever since . and being asked whether she had such like fits before the said florence gave her the kiss , she saith she never had any , but believes that with that kiss she bewitcht her , and the rather because she hath heard from nicholas pyne and others , that the said florence had confessed as much this mary longdon having closed up her evidence , florence newton peep'd at her as it were betwixt the heads of the bystanders that interposed betwixt her and the said mary , and lifting up both her hands together as they were manacled cast them in an angry violent kind of motion ( as was seen and observed by w. aston , ) towards the said mary , as if she intended to strike at her if she could have reacht her , and said now she is down . upon which the maid fell suddainly down to the ground like a stone , and fell into a most violent fit , that all the people that could come to lay hands on her could scarce hold her , she biting her own arms and shreeking out in a most hideous manner to the amazement of all the beholders . and continuing so for about a quarter of an hour ( the said florence newton sitting by her self all that while pinching her own hands and arms as was sworn by some that observed her ) the maid was ordered to be carried out of court and taken into a house . whence several persons after that , brought word that the maid was in a vomiting fit , and they brought in several crooked pins and straws and wool , in white foam like spittle in great proportions . whereupon the court having taken notice that the maid had said she had been very well when the said florence was in bolts , and ill again when out of them , till they were again put on her , demanded of the gaoler if she were in bolts or no , to which he said she was not , but onely manacled . upon which order was given to put on her bolts , and upon putting them on she cryed out , she was killed , she was undone , she was spoiled , why do you torment me thus ? and so continued complaining grievously for half a quarter of an hour . and then came in a messenger from the maid and informed the court the maid was well . at which florence immediately and cholerickly uttered these words , she is not well yet . and being demanded how she knew she was not well yet ? she denied she said so , though many in court heard her say the words , and she said , if she did , she knew not what she said , being old and disquieted and distracted with her sufferings . but the maid being reasonably well come to her self , was , before the court knew any thing of it , sent out of town to youghall , and so was no further examined by the court. the fit of the maid being urged by the court with all the circumstances of it upon florence , to have been a continuance of her devilish practice , she denied it , and likewise the motion of her hands , or the saying , now she is down , though the court saw the first , and the words were sworn by one roger moor. and thomas harrison swore that he had observed the said florence peep at her and use that motion with her hands , and saw the maid fall immediately upon that motion , and heard the words , now she is down , uttered . nicholas stout was next produced by mr. attorney general , who being sworn and examined said , that he had oft tried her , having heard say that witches could not say the lords prayer , whether she could say that prayer or no ▪ and sound she could not . whereupon she said she could say it , and had oft said it . and the c●…rt being desired by her to hear her lay it , gave her leave . and four times together after these words [ give us this day our daily bread ] she continually said as we forgive them , leaving always out the words [ and forgive us our trespasses ] upon which the court appointed one near her to teach her these words she so left out . but she either could not or would not say them , using only these or the like words when these were repeated , ay ay trespasses , that 's the words . and being oft pressed to utter the words as they were repeated to her , she did not . and being asked the reason , she said she was old and had a bad memory ; and being asked how her memory served her so well for other parts of the prayer , and only fail her for that , she said she knew not , neither could she help it . john pyne being likewise sworn and examined , said that about january last the said mary longdon being his servant was much troubled with little stones that were thrown at her where ever she went , and that he hath seen them come as if they were thrown at her , others as if they dropped on her , and that he hath seen very great quantities of them , and that they would , after they had hit her , fall on the ground , and then vanish , so that none of them could be found . and further , that the maid once caught one of them , and he himself another , and one of them with a hole in it , she tyed to her purse , but it vanished in a little time , but the knot of the leather that tyed it remained unaltered . that after the stones had thus haunted her , she fell into most grievous fits , wherein she was so violently distracted , that sour men would have very much ado to hold her , and that in the highest extremity of her fits , she would cry out against gammer newton for hurting and tormenting of her . that sometimes the maid would be reading in a bible , and on a sudden he hath seen the bible struck out of her hand into the middle of the room , and she immediately cast into a violent fit . that in the fits he hath seen two bibles laid on her breast , and in the twinkling of an eye they would be cast betwixt the two beds the maid lay upon , sometime thrown into the middle of the room , and that nicholas pyne held the bible in the maids hand so fast , that it being suddainly snatcht away two of the leaves were torn . that in many other fits the maid was removed strangely , in the twinkling of an eye , out of the bed , sometimes into the bottom of a chest with linnen , under all the linnen , and the linnen not at all disordered , sometimes betwixt the two beds she lay on , some●…imes under a parcel of wool , sometimes betwixt his bed and the mat of it in another room , and once she was laid on a small deal board , which lay on the top of the house betwixt two sollar beams , where he was forced to rear up ladders to have her fetcht down . that in her fits she hath often vomited up wool , pins , horse-nails , stubs , straw , needles and moss , with a kind of white foam or spittle , and hath had several pins stuck into her arms and hands , that sometimes a man must pull three or four times before he could pull one of them out , and some have been stuck between the flesh and the skin , where they might be perfectly seen , but not taken ●…ut , nor any place seen where they were put in . that when the witch was brought into the room , where she was , she would be in more violent and longer lasting fits than at other times . that all the time the witch was at liberty , the maid was ill , and as soon as she was committed and bolted , she recovered and was well , and that when the witch was removed to corke , the maid fell ill . and thereupon the major of youghall sent to see if she were bolted or no , and to acquaint them the maid was ill , and desire them if the witch were not bolted , they would bolt her . that she immediately mended and was as well as ever she was : and when the messenger came from corke , and told them when the witch was bolted , it fell out to be the very time the maid amended at youghall . nicholas pyne being sworn , saith , that the second night after that the witch was in prison , being of march last , he and joseph thompson , roger hawkins , and some others went to speak with her concerning the maid , and told her that it was the general opinion of the town that she had bewitched her , and desired her to deal freely with them , whether she had bewitched her or no. she said she had not bewitched her , but it may be she had over-looked her , and that there was a great difference betwixt bewitching and over-looking , and that she could not have done her any harm if she had not toucht her , and that therefore she had kist her . and she said that what mischief she thought of at that time she kist her , that would fall upon her , and that she would not but confess she had wronged the maid , and thereupon fell down upon her knees , and prayed god to forgive her for wronging the poor wench . they wisht that she might not be wholly destroyed by her ; to which she said , it must be another that must help her , and not they that did the harm . and then she said , there were others , as goody half-penny , and goody dod in town , that could do these things as well as she , and that it might be one of them that had done the maid wrong . that towards evening , the door of the prison shook , and she arose up hastily and said , what makest thou here this time a night ? and there was a very great noise , as if some body with bolts and chains had been running up and down the room , and they asked her what it was she spoke to , and what it was made the noise ; and she said she saw nothing , neither did she speak , and if she did , it was she knew not what . but the next day she confest it was a spirit , and her familiar in the shape of a grey-hound . he saith further , that he and mr. edward perry and others , for trial of her took a tyle off the prison , next to the place where the witch lay , and carried it to the house where the maid lived , and put it into the fire till it was red hot , and then dropt some of the maids water upon it , and the witch was then grievously tormented , and when the water was consumed , she was well again . and as to the stones falling on and cast at the maid , as to the maids fits , her removal into the chest under the wool , betwixt the feather-beds , on the top of the deal board betwixt two sollar beams , concerning the bibles and their remove , his holding one of them in the maids hands till two leaves were torn , concerning the maids vomiting , and her calling out against the witch , he agreeth perfectly throughout with john pyne as before . edward perry being likewise sworn deposeth , that he , mr. greatrix and mr. blackwall went to the maid , and m. greatrix and he had read of a way to discover a witch , which he would put in practice . and so they sent for the witch , and set her on a stool , and a shoemaker with a strong awl endeavored to stick it in the stool , but could not till the third time . and then they bad her come off the stool , but she said she was very weary and could not stir . then two of them pulled her off , and the man went to pull out his awl , and it dropt into his hand with half an inch broke off the blade of it , and they all looked to have found where it had been stuck , but could find no place where any entry had been made by it . then they took another awl and put it into the maids hand , and one of them took the maids hand , and ran violently at the witches hand with it , but could not enter it , though the awl was so bent that none of them could put it streight again . then mr. blackwall took a launce and launc't one of her hands an inch and a half long , and a quarter of an inch deep , but it bled not at all . then he launc't the other ●…nd , and then they bled . he further saith , that after she was in prison , he went with roger hawkins and others to discourse with the witch about the maid , and they askt what it was she spake to the day before , and after some denyal , she said it was a greyhound which was her familiar , and went out at the window , and then she said if i have done the maid hurt , i am sorry for it . and being then asked whether she had done her any hurt , she said she never did bewitch her , but confessed she had overlooked her that time she kist her , but that she could not now help her , for none could help that did the mischief , but others . and further the deponent saith , that after at the assize at cashal , he meeting with one william lap , and discoursing about these passages with him , the said lap told the deponent , that if he would but take a tyle off the house near the place where the witch lay , and heat it red hot in the fire , and then take some of the maids water and drop upon it , that so long as this was doing , he should find the witch most grievously tormented : that afterwards he , edward perry , nicholas pyne and others put this in practice , and found that the witch was extreamly tormented and vexed , and when the experiment was over , she came to her self , and then they askt her how she came to hurt the maid ? and she said , that what evil she thought against the maid that time she kist her , that would fall upon her , and that she could not have hurt her except she had toucht her , and then she fell on her knees and confest she had wronged the maid , and desired god to forgive her . and then they put her upon saying the lord prayer , but she could not say the words , and forgive us our trespasses . mr. wood a minister being likewise sworn , and examined deposeth , that having heard of the stones dropt and thrown at the maid , and of her fits , and meeting with the maids brother , he went along with him to the maid , and found her in her fit crying out against gammer newton , that she prickt her and hurt her . and when she came to her self he asked her what had troubled her , and she said gammer newton . and the deponent said , why , she was not there . yes , said she , i saw her by my bed side . the deponent then asked her the original of all , which she related from the time of her begging the beef , and after kissing and so to that time . that then they caused the maid to be got up and sent for florence newton , but she refused to come , pretending she was sick , though indeed it appeared she was well . then the major of youghall came in and spoke with the maid , and then sent again and caused florence newton to be brought in , and immediately the maid fell into her fit far more violent , and three times as long as at any other time , and all the time the witch was in the chamber the maid cryed out continually of being hurt here and there , but never named the witch ; but as soon as she was removed , then she cryed out against her by the name of gammer newton , and this for several times . and still when the witch was out of the chamber the maid would desire to go to prayers , and he found good affections in her in time of prayer . but when the witch was brought in again , though never so privately , although she could not possibly , as the deponent conceives , see her , she would be immediately sensless and like to be strangled , and so would continue till the witch were taken out , and then though never so privately carried away she would come again to her senses . that afterwards mr. greatrix , mr. blackwall and some others , who would need satisfy themselves in the influence of the witches presence , tried it and found it several times . although he did it with all possible privacy , and so as none could think it possible for the maid to know either of the witches coming in or going out . richard mayre major of youghall , being likewise sworn saith , that about the th of march last , he sent for florence newton , and examined her about the maid , and she at first denied it , and accused goodwife halspenny and goodwife dod , but at length when he had caused a boat to be provided , and had thought to have tried the water experiment on them all three , then florence newton consessed she had overlooked the maid and done her wrong with a kiss . for which she was heartily sorry and desired god to forgive her . that then he likewise examined the other two women halspenny and dod , but they utterly deny'd , it and were content to abide any trial. whereupon he caused both florence , halspenny , and dod , to be carried to the maid . and he told her these two women , or one of them were said by gammer newton to have done her hurt , but she answered no no , they are honest women , but it is gammer newton that hurts me , and i believe she is not far off . that then they afterwards brought in newton privately , and then she fell into a most violent fit , ready to be strangled , till the witch was removed , and then she was well again , and this for three several times . he further deposeth , that there were three aldermen in youghall , whose children she had kist as he had heard them affirm , and all the children died presently after . and as to the sending to cork to have the bolts put on , swears as is formerly deposed . joseph thomson being likewise sworn said , that he went in march last with roger hawkins , nicholas pyne , and others to the prison to confer with florence newton about the maid . but she would confess nothing that time . but towards night there was a noise at the prison door as if something had shak't the door , and florence started up and said , what aileth thee to be here at this time of the night ? and there was much noise . and they asked her what she spoke to , and what made the great noise ? but she denied that she spake or that she knew of any noise , and said , if i spoke i said i knew not what . and they went their ways at that time and went to her again the next night , and asked her very seriously about the last nights passage and the noise . and then she confessed to them that it was a grayhound that came to her , and that she had seen it formerly , and that it went out at the window . and then she confest she had done the maid wrong , for which she was sorry and desired god to forgive her . hitherto we have heard the most considerable evidence touching florence newton's witchcraft upon mary longdon , for which she was committed to youghall prison , march . . but april following she bewitcht one david jones to death , by kissing his hand thr●ugh the grate of the prison , for which she was indicted at corke assizes , and the evidence is as follows . elenor jones relict of the said david jones , being sworn and examined in open court what she knew concerning any practice of witchcraft by the said florence newton upon the said david her husband ? gave in the evidence that in april last , the said david her late husband having been out all the night , came home early in the morning , and said to the said elenor his wife , where dost thou think i have been all night ? to which she answered she knew not . whereupon he replied , i and frank beseley have been standing centinel over the witch all night . to which she the said elenor said why what hurt is that ? hurt , quoth he ? marry , i doubt it 's never a jot the better for me . for she hath kist my hand through the grate , and ever since she kist my hand , i have had a great pain in that arm , and i verily believe she hath bewitched me if ever she bewitched any man. to which she answered , the lord forbid . that all the night and continually from that time he was restless and ill , complaining exceedingly of a great pain in his arm for seven days together , and at the seven days end he complained that the pain was come from his arm to his heart , and then kept his bed night and day grievously afflicted and crying out against florence newton , and about fourteen days after he dyed . francis beseley , being sworn and examined said , that about the time aforementioned meeting with the said david jones , and discoursing with him of the several reports then stirring concerning this florence newton ( who was then in prison at youghall for bewitching mary longdon ) viz. that she had several familiars resorting to her in sundry shapes , the said david jones told him th●… said francis beseley , that he had a great mind to watch her the said florence newton one night to see whether he could observe any cats or other creatures resort to her through the grate , as 't was suspected they did , and desired the said francis to go with him , which he did . and that when they came thither david jones called to florence , and told her that he heard she could not say the lords prayer : to which she answered she could . he then desired her to say it : but she excused her self by the decay of memory through old age. then david jones began to teach her , but she could not or would not say it , though often taught it . upon which the said david jones and beseley being withdrawn a little from her , and discoursing of her , not being able to learn this prayer , she called out to david jones , and said , david ! david ! come hither , i can say the lords prayer now . upon which david went towards her , and the said deponent would have pluckt him back , and perswaded him not to have gone to her . but he would not be perswaded , but went to the grate to her , and she began to say the lords prayer , but could not say , [ forgive us our trespasses ] . so that david again taught her . which she seemed to take very thankfully , and told him she had a great mind to have kist him , but that the grate hindred , but desired she might kiss his hand . whereupon he gave her his hand through the grate , and she kist it , and towards break of day , they went away and parted , and soon after the deponent heard that david jones was ill . whereupon he went to visit him , and found him about two or three days after very ill of a pain in the arm. which he exceedingly complained of , and told the deponent that ever since he parted with him he had been seized on with that pain , and that the old hag had bewitched him when she kist his hand , and that she had him now by the hand , and was pulling off his arm. and he said , do you not see the old hag how she pulls me ? well , i lay my death on her , she has bewitcht me . and several times after would complain , that she had tormented him , and had bewitched him , and that he laid his death on her . and after fourteen days languishing , he the said david jones dyed . advertisement . this relation is taken out of a copy of an authentick record , as i conceive , every half sheet having w. aston writ in the margin , and then again w. aston at the end of all , who in all likelihood must be some publick notary or record-keeper . but this witch of youghall is so famous , that i have heard mr. greatrix speak of her at my lord conway's at ragley , and remember very well he told the story of the awl to me there . there is in this relation an eximious example of the magical venome of witches ( whence they are called veneficae ) in that all the mischief this witch did , was by kissing , or some way touching the party she bewitched , and she confest unless she touched her , she could do her no hurt . which may be called a magical venome or contagion . but how over-looking and bewitching are distinguished with those of this hellish fraternity , i know not . but that mary longdon was bewitch'd by her over-looking her is manifest . whether this over-looking relates to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that the magical venome came out at her eyes when she kissed the maid , and whether this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the first kind of witchery distinct from that of bewitching people by images made of wax , and afterward any bewitching by meer looking or touching , was called over-looking , we will leave to the criticks of that black school to decide . as also what is that , which in the witches shape , so haunts and torments the bewitched party . for that it is not the meer fancy of the bewitched seems reasonable to judge , because their meer fancy could not create such kinds of extream torments to them . and therefore it is either the witches familiar in her shape , or the astral spirit of the witch , because the witch is sometimes wounded by striking at her appearance , as it happened in the appearance of jane brooks , and also in that of julian cox , as you shall find in the relation following . relat. viii . the narrative of mr. pool , a servant and officer in the court to judge archer in his circuits , concerning the trial of julian cox for witchcraft ; who being himself then present an officer in the court , noted as follows , viz. julian cox , aged about years , was indicted at taunton in somersetshire , about summer assizes . before judge archer then judge of assize there , for witchcraft , which she practised upon a young maid , whereby her body languished , and was impaired of health , by reason of strange fits upon account of the said witchcraft . the evidence against her was divided into two branches ; first , to prove her a witch in general ; secondly , to prove her guilty of the witchcraft contained in the indictment . for the proof of the first particular , the first witness was an huntsman , who swore that he went out with a pack of hounds to hunt a hare , and not far off from julian cox her house , he at last started a hare . the dogs hunted her very close , and the third ring hunted her in view , till at last the huntsman perceiving the hare almost spent , and making towards a great bush , he ran on the other side of the bush to take her up , and preserve her from the dogs . but as soon as he laid hands on her , it proved to be julian cox , who had her head groveling on the ground , and her globes ( as he exprest it ) upward . he knowing her , was affrighted , that his hair on his head stood on end ; and yet spake to her , and askt her what brought her there . but she was so far out of breath , that she could not make him any answer . his dogs also came up with full cry to recover the game , and smelt at her , and so left off hunting any further . and the huntsman with his dogs went home presently , sadly affrighted . secondly , another witness swore , that as he passed by cox her door , she was taking a pipe of tobacco upon the threshold of her door , and invited him to come in and take a pipe , which he did . and as he was taking julian said to him , neighbour look what a pretty thing there is . he look't down , and there was a monstrous great toad betwixt his leggs , staring him in the face . he endeavoured to kill it by spurning it , but could not hit it . whereupon julian bad him forbear , and it would do him no hurt . but he threw down his pipe and went home , ( which was about two miles off of julian cox her house ) and told his family what had happened , and that he believed it was one of julian cox her devils . after , he was taking a pipe of tobacco at home , and the same toad appeared betwixt his leggs . he took the toad out to kill it , and to his thinking cut it in several pieces , but returning to his pipe , the toad still appeared . he endeavored to burn it , but could not . at length he took a switch and beat it . the toad ran several times about the room to avoid him , he still pursuing it with correction . at length the toad cryed and vanish't , and he was never after troubled with it . thirdly , another swore that julian past by his yard while his beasts were in milking , and stooping down scored upon the ground for some small time . during which time his cattle ran mad , and some ran their heads against the trees , and most of them dyed speedily . whereupon concluding they were bewitched , he was after advised to this experiment , to find out the witch , viz. to cut off the ears of the bewitched beasts and burn them , and that the witch would be in misery and could not rest till they were plucked out . which he tryed , and while they were burning , julian cox came into the house , raging and scolding that they had abused her without cause , but she went presently to the fire and took out the ears that were burning , and then she was quiet . fourthly , another witness swore that she had seen julian cox fly into her own chamber window in her full proportion , and that she very well knew her , and was sure it was she . fifthly , another evidence was the confession of julian cox her self upon her examination before a justice of peace , which was to this purpose , that she had been often tempted by the devil to be a witch , but never consented . that one evening she walkt out about a mile from her own house , and there came riding towards her three persons upon three broom-staves , born up abo●… yard and an half from the ground . two of them she formerly knew , which was a witch and a wizzard that were hanged for witchcraft several years before . the third person she knew not . he came in the shape of a black man , and tempted her to give him her soul , or to that effect , and to express it by pricking her finger , and giving her name in her blood in token of it , and told her that she had revenge against several persons that had wronged her , but could not bring her purpose to pass without his help , and that upon the terms aforesaid he would assist her to be revenged against them . but she said , she did not consent to it . this was the sum of the general evidence to prove her a witch . but now for the second particular , to prove her guilty of the witchcraft upon the maid whereof she was indicted , this evidence was offered : it was proved that julian cox came for an alms to the house where this maid was a servant , and that the maid told her , she should have none , and gave her a cross answer that displeased julian . whereupon julian was angry and told the maid she should repent it before night , and so she did . for before night she was taken with a convulsion fit , and after that left her , she saw julian cox following her and cryed out to the people in the house to save her from julian . but none saw julian but the maid , and all did impute it to her imagination onely . and in the night she cryed out of julian cox , and the black man , that they came upon her bed and tempted her to drink something they offered her . but she cryed out , she desied the devils drenches . this also they imputed to her imagination , and bad her be quiet , because they in the same chamber with her did not see or hear any thing , and they thought it had been her conceit onely . the maid the next night expecting the same conflict she had the night before , brought up with her a knife , and laid it at her beds head : about the same time of the night as before , julian and the black man came again upon the maids bed and tempted her to drink that which they brought , but she refused , crying in the audience of the rest of the family , that she defied the devils drenches , and took the knife and stabbed julian , and , as she said , she wounded her in the leg and was importunate with the witness to ride to julian cox's house presently to see if it were not so . the witness went and took the knife with him . julian cox would not let him in , but they forced the door open and found a fresh wound in julian's leg , as the maid had said , which did suit with the knife , and julian had been just dressing it when the witness came . there was blood also found upon the maids bed . the next morning the maid continued her out-cries that julian cox appeared to her in the house wall , and offered her great pins which she was forced to swallow . and all the day the maid was observed to conveigh her hand to the house wall , and from the wall to her mouth , and she seemed by the motion of her mouth as if she did eat something . but none saw any thing but the maid , and therefore thought still it might be her phansy , and did not much mind it . but towards night this maid began to be very ill and complained , that the pins that julian forced her to eat out of the wall , did torment her in all parts of her body that she could not endure it , and made lamentable out-cries for pain . whereupon several persons being present the maid was undressed , and in several parts of the maids body several great swellings appeared , and out of the head of the swellings several great pins points appeared . which the witnesses took out , and upon the trial there were about thirty great pins produced in court ( which i my self handled ) all which were sworn by several witnesses that they were taken out of the maids body in manner as is aforesaid . judge archer who tryed the prisoner , told the jury that he had heard that a witch could not repeat that petition in the lords prayer , viz. [ and lead us not into temptation ] and having this occasion he would try the experiment , and told the jury that whether she could or could not , they were not in the least measure to guide their verdict according to it , because it was not legal evidence , but that they must be guided in their verdict by the former evidences given in upon oath onely . the prisoner was called for up to the next bar to the court , and demanded if she could say the lords prayer ? she said she could , and went over the prayer readily till she came to that petition . then she said [ and lead us into temptation ] or [ and lead us not into no temptation ] but could not say [ and lead us not into temptation ] though she was directed to say it after one that repeated it to her distinctly . but she could not repeat it otherwise than is expressed already , though tried to do it near half a score times in open court. after all which the jury found her guilty , and judgment having been given within three or four days , she was executed without any confession of the fact. advertisement . this is a copy of the narrative sent by mr. pool , octob. . . to mr. archer of emanuel colledge , nephew to the judge upon the desire of dr. bright . but i remember here at cambridge , i heard the main passages of this narrative when they first were spread abroad after the assizes , and particularly by g. rust after bishop of dromore in ireland . nor do i doubt but it is a true account of what was attested before judge archer at the assizes . for it is a thing to me altogether incredible , that he that was an officer or servant of the judge and present in the court at the examination and trial , and there took notes , should write a narrative , when there were so many ear-witnesses besides himself of the same things , that would be obnoxious to the disproof of those who were present as well as himself . it may not be amiss here to transcribe what dr. m. did write to mr. g. touching this story in a letter dated dec. . . this narrative , says he , hath the most authentick confirmation that human affairs are capable of , sense and the sacredness of an oath . but yet i confess i have heard that judge archer has been taxed by some of overmuch credulity , for sentencing julian cox to death upon those evidences . but to deal freely i suspect by such as out of their ignorance misinterpreted several passages in the evidence , or were of such a dull stupid sadducean temper , that they believe there are no spirits nor witches . and truly i must confess that the huntsman , though he deposed upon oath , that when he came in to take up the hare at the bush , it proved to be julian cox with her face towards the ground , &c. his expressing of himself touching her globes and the doggs smelling , &c. looks something humoursomly and ludicrousty on it . but i must further add , that i think it was onely that his fancie was tickled with the featness of the phaenomenon , not that he would be so wicked as to tell a lye upon oath and that for nothing . sic vita hominum est , says tully , ut ad maleficium nemo conetur sine spe atque emolumento accedere . but that those half-witted people thought he swore false , i suppose was because they imagined that what he told implied that julian cox was turned into an hare . which she was not , nor did his report imply any such real metamorphosis of her body , but that these ludicrous daemons exhibited to the sight of this huntsman and his doggs the shape of an hare , one of them turning himself into such a form , and others hurrying on the body of julian near the same place , and at the same swiftness , but interposing betwixt that hare-like spectre and her body , modifying the air so that the scene there , to the beholders sight , was as if nothing but air were there , and a shew of earth perpetually suited to that where the hare passed . as i have heard of some painters that have drawn the sky in an huge large landskip , so lively that the birds have flown against it , thinking it free air , and so have fallen down . and if painters ' and juglers by the tricks of legerdemain can do such strange feats to the deceiving of the sight , it is no wonder that these airy invisible spirits as far surpass them in all such praestigious doings as the air surpasses the earth for subtilty . and the like praestigiae may be in the toad . it might be a real toad ( though actuated and guided by a daemon ) which was cut in pieces , and that also which was whipt about , and at last snatcht out of sight ( as if it had vanished ) by these aerial hocus-pocus ' s. and if some juglers have tricks to take hot coals into their mouth without hurt , certainly it is no strange thing that some small attempt did not suffice to burn that toad . that such a toad , sent by a witch and crawling up the body of the man of the house as he sate by the fire's side , was over-mastered by him and his wife together , and burnt in the fire ; i have heard sometime ago credibly reported by one of the isle of ely. of these daemoniack vermin , i have heard other stories also , as of a rat that followed a man some score of miles trudging through thick and thin along with him . so little difficulty is there in that of the toad . and that of julian cox ' s being seen to fly in at her own chamber window , there is no difficulty in it , if it be understood of her familiar , the black man , that had transformed himself into her shape . for this is no such unusual thing for witches to appear either in their astral spirits or by their familiars , as if it were their very bodily persons . but when she appeared to the maid together with the black man and offered her to drink , it is likely it was her astral spirit , and julians being wounded in her body by the wound on her astral spirit is just such another case , as that of jane brooks , which you your self note in your book of witchcraft . the most incredible thing is her eating of pins , she knowing them to be such . but they that are bewitched are not themselves , and being possessed are actuated in the parts of their body , and their mind driven by that ugly inmate in them , to what he will ; which is notorious in the story of mrs. frogmorton 's children . and for the pins thus swallowed , their comeing out into the exterior parts of her body , examples of this sort are infinite ; and far more strange than these are recorded by baptista van helmont , de injectis . these are the most incredible passages in this narrative , and yet you see how credible they are , if rightly understood . but those that believe no spirits will believe nothing never so credible of this kind , and others that have some natural aversion from these things will presently interpret them in the vulgar sense , and then sweetly snear at their own ignorance . but i must confess if this be a true relation of what passed in the court , i do not question but the things that were sworn did so appear to them that swore them . or else there is nothing to be credited in human affairs . but concerning the truth of the relation , besides what i hinted in my last to you , you would do well to write to some or other in taunton , &c. thus far dr. m. and if any one be so curious as to desire an account of mr. g. his further inquiry into this business , i can tell him that he wrote to mr. hunt who then busy in some court , yet made shift to read the narrative and wrote two or three lines to him back to this effect . that one principal evidence was omitted in the narrative , but that is nothing against the truth of the rest . but he adds also , that some things were false . which would stumble one and make him think that the credit of this narrative is quite blasted thereby . but this riddle is easily unriddled by him that considers , that mr. hunt may respect those things that are said to be confest by her in her examination before a justice of peace . for he also having some time examined her , and she making no such confession to him ( as mr. g. himself says in a letter to dr. m. that he perused that examination in mr. hunts book , and there was not any thing considerable therein ) might speak this in reference to the examination which he had taken , she then not confessing so freely as to some other justice , whose examination therefore was made use of in the court. but this cannot concern at all the rest of the narrative , which was given upon oath in the court in the hearing of all . this i thought fit not to omit as being desirous to deal with all faithfulness in concealing nothing , and not to impose upon the reader , but that he may make his judgment upon the whole matter . as for the witches being hurried along with that hare-like spectre , her being out of breath ( as the huntsman testified ) makes it most probable ; or at least that she was hurried from some other place on the earth , or in the air ( to meet there at length with the hare-like spectre ) but this invisibly by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or prestigiatory art or faculty of these ludicrous daemons , whereby they can so modifie the air immediately next to the party they would conceal , that it looks there like the free skie , or what landskip they please ; as when they shew in a shew-stone or glass , the very room in which the party is , the daemon by the power of his imagination , so modifying at least his own vehicle . which power some of those of the atheistick brotherhood cannot wish any face deny , supposing there are daemons , they giving a greater power to the imagination of a man , as if it were able to transform the air into real birds or mice , or such like creatures livingly such for the present . but any thing must be believed , rather than the existence of witches and daemons . it will not be amiss here to take notice what an eminent example this julian cox is of moses his megnonenah or mecassephah taken in the same sense , that is , of such a witch as is thought by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or prestigiatory power ( though it is the devil that does these feats , not she ) to transform her self into strange shapes , and use other like deceptions of the sight . as also it is a notable instance of the astral spirits of witches , how strongly , though at a distance of place , they are tyed together in a fatal sympathy with their bodies , the body of julian being wounded by a stab at her astral spirit , as it fared also in jane brooks , and an old woman in cambridge-shire , whose astral spirit coming into a mans house , ( as he was sitting alone at the fire ) in the shape of an huge cat , and setting her self before the fire , not sar from him , he stole a stroke at the back of it with a fire-fork , and seemed to break the back of it , but it scambled from him , and vanisht be kn●…w not how . but such an old woman , a reputed witch , was found dead in her bed that very night , with her back broken , as i have heard some years ago credibly reported . that also is a marvellous magical sympathy in this story of julian cox , that the burning of the ears of the beast bewitched by her , should put her into such rage and torment . like the heating of the tile red hot in the story of florence newton , and pouring some of the bewitched maids water upon it . which puts me in mind of a very remarkable story of this kind , told me by mr. brearly , once fellow of christs colledge in cambridge , who boarded in an house in suffolk , where his landlady had been ill handled by witchcraft . for an old man that travelled up and down the country , and had some acquaintance at that house , calling in and asking the man of the house how he did and his wife ; he told him that himself was well , but his wife had been a long time in a languishing condition , and that she was haunted with a thing in the shape of a bird , that would flurr near to her face , and that she could not enjoy her natural rest well . the old man bid him and his wife be of good courage . it was but a dead spright , he said , and he would put him in a course to rid his wife of this languishment and trouble . he therefore advised him to take a bottle , and put his wives urine into it , together with pins and needles and nails , and cork them up , and set the bottle to the fire , but be sure the cork be fast in it , that it fly not out . the man followed the prescription , and set the bootle to the fire well corkt , which when it had felt a while the heat of the fire began to move and joggle a little , but he for sureness took the fireshovel , and held it hard upon the cork . and as he thought he felt something one while on this side , another while on that , shove the fireshovel off , which he still quickly put on again , but at last at one shoving the cork bounced out , and the urine , pins , nails and needles all flew up , and gave a report like a pistol , and his wife continued in the same trouble and languishment still . not long after , the old man came to the house again , and inquired of the man of the house how his wife did . who answered as ill as ever , if not worse . he askt him if he had followed his direction . yes , says he , and told him the event as is abovesaid . ha , quoth he , it seems it was too nimble for you . but now i will put you in a way , that will make the business sure . take your wive's urine as before , and cork it in a bottle with nails , pins and needles , and bury it in the earth ; and that will do the feat . the man did accordingly . and his wife began to mend sensibly , and in a competent time was finely well recovered . but there came a woman from a town some miles off to their house , with a lamentable out-cry , that they had killed her husband . they askt her what she meant and thought her distracted , telling her they knew neither her nor her husband . yes , saith she , you have killed my husband , he told me so on his death-bed . but at last they understood by her , that her husband was a wizzard , and had bewitched this mans wife , and that this counter-practice prescribed by the old man , which saved the mans wife from languishment , was the death of that wizzard that had bewitcht her . this story did mr. brearly hear from the man and womans own mouth who were concerned , and at whose house he for a time boarded , nor is there any doubt of the truth thereof . but it will be more easie for any rational man to believe stories of this kind , than to find out a satisfactory account of the operation and effect , or to assure the lawfulness of such counter-practice against witchcraft , unless they can be resolved into the sympathy and synenergy of the spiritus mundanus , ( which plotinus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the grand magician ) such as the operation of the weapon-salve , and other magnetick cures are resolved into . and forasmuch as the power of a truly divine magick , such as prophets and holy law-givers are endued with , is too great and august to be sound in ordinary good men , that are to bring in no new law or religion into the world , the benignity of providence is to be acknowledged in that the villanies of witchcraft lye obnoxious to such a natural or ratified way of discoveries and counter-practices as these . but how this obnoxiousness of witches is complicated with their familiars sucking their bodies , is a point too nice and prolix to enter upon here . but it is most safe not to tamper at all with these things , and most happy to have no occasion for it . lastly , as for julian cox her not being able to say one of the petitions in the lords prayer , the case is like that of florence newton the irish witch , but unlike in this , that it was not the same petition florence newton stuck at . and i remember when i had the curiosity with a friend of mine , of examining certain witches at castle-hill in cambridge , the most notorious of them , who also was hanged for a witch , offered to say the creed and lords prayer , as an argument she was no witch , and so far as i remember , she said the lords prayer right , but was out at the creed ; nor do i think this any certain sign of their guilt or innocenty , and therefore judge archer did well to lay no stress on it . but these things are of less moment , and therefore i pass to the next relation , which looks not so much like witchcraft , as the apparition of the ghost of one deceased . relat. ix . which is a relation of thomas goddard of marlbrough , in the county of wilts , weaver , made the . nov. . vvho saith , that on monday the ninth of this instant , as he was going to ogborn at a style on the highway near mr. goddards ground , about nine in the morning , he met the apparition of his father in law , one edward avon of this town glover , who dyed in may last , having on , to his appearance , the same clothes , hat , stockings and shoes he did usually wear when he was living , standing by , and leaning over that style . which when he came near , the apparition spake to him with an audible voice these words , are you afraid ? to which he answered , i am , thinking on one who is dead and buried , whom you are like . to which the apparition replyed with the like voice , i am he that you were thinking on , i am edward avon your father in law , come near to me , i will do you no harm . to which goddard answered , i trust in him who hath bought my soul with his precious blood , you shall do me no harm . then the apparition said , how stand cases at home ? goddard askt what cases ? then it askt him how do william and mary , meaning as he conceived , his son william avon a shoemaker here , and mary his daughter the said goddards wife . then , it said , what! taylor is dead , meaning , as he thought , one taylor of london , who married his daughter sarah , which taylor dyed about michaelmas last . then the apparition held out its hand , and in it , as goddard conceived , twenty or thirty shillings in silver , and then spake with a loud voice : take this money and send it to sarah , for i shut up my bowels of compassion toward her in the time of my life , and now here is somewhat for her . and then said , mary ( meaning his the said goddards wife as he conceived ) is troubled for me . but tell her , god hath shewed mercy to me contrary to my deserts . but the said goddard answered , in the name of jesus christ , i refuse all such money . then the apparition said , i perceive you are afraid . i will meet you some other time . and immediately it went up the lane to his appearance . so he went over the same style , but saw it no more that day . he saith , the next night about seven of the clock , it came and opened his shop window , and stood in the like clothes , looked him in the face , but said nothing to him . and the next night after , as goddard went forth into his backside with a candle light in his hand , it appeared to him again in the same shape , but he being in fear ran into his house , and saw it no more then . but he saith , that on thursday the twelfth instant , as he came from chilton , riding down the hill between the mannor-house and axford-farm-field , he saw somewhat like a hare crossed his way , at which his horse frighted threw him in the dirt , and as soon as he could recover on his feet , the same apparition there met him again in the same habit , and there standing about eight foot directly before him in the way , spake again to him with a loud voice , source ( a word he commonly used when living ) you have stayed long , and then said to him , thomas , bid william avon take the sword that he had of me , which is now in his house , and carry it to the wood as we go to alton , to the upper end of the wood by the ways side . for with that sword i did wrong above thirty years ago , and he never prospered since he had that sword. and bid william avon give his sister sarah twenty shillings of the money which he had of me . and do you talk with edward lawrence , for i borrowed twenty shillings of him several years ago , and did say i had paid him , but i did not pay it him , and i would desire you to pay him twenty shillings out of the money which you had from james elliot at two payments . which money the said goddard now saith was five pounds , which james elliot a baker here owed the said avon on bond , and which he the said goddard had received from the said elliot since michaelmas at two payments , viz. s. at one , and l. s. at another payment . and it further said to him , tell margaret ( meaning his own wise as he conceived ) that i would desire her to deliver up the little which i gave to little sarah taylor to the child , or to any one she will trust for it . but if she will not , speak to edward lawrence to perswade her . but if she will not then , tell her that i will see her very suddenly . and see that this be done within a twelve-moneth and a day after my decease , and peace be with you . and so it went away over the rails into the wood there in the like manner as any man would go over a style to his apprehension , and so he saw it no more at that time . and he saith , that he paid the twenty shillings to edward lawrence of this town , who being present now doth remember he lent the said avon twenty shillings about twenty years ago , which none knew but himself and wife , and avon and his wife , and was never paid it again before now by this goddard . and this said goddard further saith , that this very day by mr. majors order , he with his brother in law william avon went with the sword , and about nine a clock this morning , they laid down the sword in the copse near the place the a●…parition had appointed goddard to carry it , and then coming away thence , goddard looking back , saw the same apparition again in the like habit as before . whereupon he called to his brother in law , and said , here is the apparition of our father , who said i see nothing . then goddard fell on his knees and said , lord open his eyes that he may see it . but he replyed , lord grant i may not see it , if it be thy blessed will. and then the apparition to goddards appearance , beckned with his hand to him to come to it . and then goddard said , in the name of the father , son and holy ghost , what would you have me to do ? then the apparition said to him , thomas , take up the sword and follow me . to which he said , should both of us come , or but one of us ? to which it answered , thomas , do you take up the sword. and so he took up the sword and followed the apparition about ten lugs ( that is poles ) further into the copse , and then turning back , he stood still about a lug and a half from it , his brother in law staying behind at the place where they first laid down the sword. then goddard laying down the sword upon the ground , saw something stand by the apparition like a mastiff dog of a brown colour . then the apparition coming towards goddard , he stept back about two steps , and the apparition said to him , i have a permission to you , and commission not to touch you , and then it took up the sword , and went back to the place at which before it stood , with a mastiff dog by it as before , and pointed the top of the sword into the ground and said . in this place lyes buried the body of him which i murdered in the year . which is now rotten and turned to dust . whereupon goddard said , i do adjure you in the name of the father , son and holy ghost , wherefore did you do this murder ? and it said , i took money from the man , and he contended with me , and so i murdered him . then goddard askt him , who was consederate with him in the said murder ? and it said , none but my self . then goddard said , what would you have me to do in this thing ? and the apparition said , this is that the world may know that i murdered a man , and buried him in this place in the year . then the apparition laid down the sword on the bare ground there , whereon grew nothing , but seemed to goddard to be as a grave sunk in . and then the apparition rushing further into the copse vanished , and he saw it no more . whereupon goddard and his brother in law avon , leaving the sword there and coming away together , avon told goddard he heard his voice , and understood what he said , and heard other words distinct from his , but could not understand a word of it , nor saw any apparition at all . which he now also present affirmeth , and all which the said goddard then attested under his hand , and affirmed he will depose the same when he shall be thereto required . in the presence of christ. lypyatt major , rolf bayly town-clerk , joshuah sacheverell rector of st. peters in malebrough , examined by me will. bayly . advertisement . that tho. goddard saw this apparition , sesms to be a thing indubitable ; but whether it was his father in law 's ghost , that is more questionable . the former is confirmed from an hand at least impartial , if not disfavourable to the story . the party in his letter to mr. g — writes briefly to this effect . . that he does verily think that this tho. goddard does believe the story most strongly himself . . that he cannot imagine what interest he should have in raising such a story , he bringing infamy on his wives father , and obliging himself to pay twenty shillings debt , which his poverty could very ill spare . . that his father in law edward avon , was a resolute sturdy fellow in his young years , and many years a bailiff to arrest people . . that tho. goddard had the repute of an honest man , knew as much in religion as most of his rank and breeding , and was a constant frequenter of the church , till about a year before this happened to him , he fell off wholly to the non-conformists . all this hitherto , save this laft of all , tends to the confirmation of the story . therefore this last shall be the first allegation against the credibility thereof . . it is further alledged , that possibly the design of the story may be to make him to be accounted an extraordinary some-body amongst the dissenting party . . that he is sometimes troubled with epileptical fits . . that the major sent the next morning to digg the place where the spectre said the murdered man was buried , and there was neither bones found nor any difference of the earth in that place from the rest . but we answer briefly to the first , that his falling off to the non-conformists though it may argue a vacillancy of his judgment , yet it does not any defect of his external senses , as if he were less able to discern when he saw or heard any thing than before : to the second , that it is a perfect contradiction to his strong belief of the truth of his own story , which plainly implies that he did not feign it to make himself an extraordinary some-body : to the third , that an epileptical person when he is out of his fits , hath his external senses as true and entire , as a drunken man has when his drunken fit is over , or a man awake after a night of sleep and dreams . so that this argument has not the least shew of force with it , unless you will take away the authority of all mens senses , because at sometimes they have not a competent use of them , namely in sleep , drunkenness or the like . but now lastly for the fourth which is most considerable , it is yet of no greater force than to make it questionable whether this spectre was the ghost of his father , or some ludicrous goblin that would put a trick upon thomas goddard , by personating his father-in-law , and by a false pointing at the pretended grave of the murdered make him ridiculous . for what porphyrius has noted , . doubt not but is true , that daemons sometimes personate the souls of the deceased . but if an uncossined body being laid in a ground exposed to wet and dry , the earth may in years space consume the very bones and assimilate all to to the rest of the mold , when some earths will do it in less than the fifteenth part of that space : or if the ghost of edward avon might have forgot the certain place ( it being no grateful object of his memory ) where he buried the murdered man , and only guessed that to be it because it was something sunk , as if the earth yielded upon the wasting of the buried body , the rest of the story will still naturally import that it was the very ghost of edward avon . besides , himself expresly declares , as that the body was buried there , so that by this time it was all turn'd into dust . but whether it was a ludicrous daemon or edward avons ghost , concerns not our scope . it is sufficient that it is a certain instance of a real apparition , and i thought sit as in the former story , so here to be so faithful as to conceal nothing that any might pretend to lessen the credibility thereof . stories of the appearing of souls departed are not for the tooth of the non-conformists , who , as it is said , if they generally believe this , it must be from the undeniable evidence thereof nor could thomas goddard gratifie them by inventing of it . and that it was not a phansy the knowledge of the shillings debt imparted to thomas goddard ignorant thereof before , and his brother avon ' s hearing a voice distinct from his in his discourse with the apparition , does plainly enough imply . nor was it goddard ' s own phansy , but that real spectre that opened his shop-window . nor his imagination , but something in the shape of an hare that made his horse start and cast him into the dirt ; the apparition of avon being then accompanied with that hare , as after with the mastiff-dog . and lastly the whole frame of the story , provided the relator does verily think it true himself ( as mr. s. testifies for him in his letter to mr. glanvil , and himself profest he was ready at any time to swear to it ) is such , that it being not a voluntary invention , cannot be an imposing phansy . relat. x. the apparition of the ghost of major george sydenham , to captain william dyke , taken out of a letter of mr. james douch of mongton , to mr. jos. glanvil . concerning the apparition of the ghost of major george sydenham ( late of dulverton in the county of somerset , ) to captain william dyke ( late of skilgate in this county also , and now likewise deceased ) be pleased to take the relation of it as i have it from the worthy and learned dr. tho. dyke , a near kinsman of the captains , thus : shortly after the major's death , the doctor was desired to come to the house to take care of a child that was there sick , and in his way thither he called on the captain , who was very willing to wait on him to the place , because he must , as he said , have gone thither that night , though he had not met with so encouraging an opportunity . after their arrival there at the house and the civility of the people shewn them in their entertainment , they were seasonably conducted to their lodging , which they desired might be together in the same bed , where , after they had lain a while , the captain knockt and bids the servant bring him two of the largest and biggest candles lighted that he could get . whereupon the doctor enquires what he meant by this ? the captain answers , you know cousin what disputes my major and i have had touching the being of a god , and the immortality of the soul. in which points we could never yet be resolved , though we so much sought for and desired it . and therefore it was at length fully agreed between us , that he of us that dyed first should the third night after his funeral , between the hours of twelve and one come to the little house that is here in the garden and there give a full account to the surviver touching these matters , who should be sure to be present there at the set time and so receive a full satisfaction . and this , says the captain , is the very night , and i am come on purpose to fulfill my promise . the doctor disswaded him , minding him of the danger of following those strange counsels , for which we could have no warrant , and that the devil might by some cunning device make such an advantage of this rash attempt , as might work his utter ruine . the captain replies , that he had solemnly engaged , and that nothing should discourage him : and adds , that if the doctor would wake a while with him , he would thank him , if not , he might compose himself to his rest ; but for his own part he was resolved to watch , that he might be sure to be present at the hour appointed . to that purpose he sets his watch by him , and as soon as he perceived by it that it was half an hour past eleven , he rises , and taking a candle in each hand , goes out by a back door of which he had before gotten the key , and walks to the garden-house , where he continued two hours and an half , and at his return declared that he neither saw nor heard any thing more than was usual . but i know , said he , that my major would surely have come , had he been able . about six weeks after the captain rides to eaton to place his son a scholar there , when the doctor went thither with him . they lodged there at an inn , the sign was the christopher , and tarried two or three nights , not lying together now as before at dulverton , but in two several chambers . the morning before they went thence the captain stayed in his chamber longer than he was wont to do before he called upon the doctor . at length he comes into the doctors chamber , but in a visage and form much differing from himself●… , with his hair and eyes staring , and his whole body shaking and trembling . whereat the doctor wondering , presently demanded , what is the matter , cousin captain ? the captain replies , i have seen my major . at which the doctor seeming to smile , the captain immediately confirms it , saying ; if ever i saw him in my life i saw him but now . and then he related to the doctor what had passed , thus : this morning after it was light , some one comes to my beds side and suddainly drawing back the curtains calls cap. cap. ( which was the term of familiarity that the major used to call the captain by ) to whom i replied , what my major ? to which he returns , i could not come at the time appinted , but i am now come to tell you , that there is a god and a very just and terrible one , and if you do not turn over a new leaf ( the very expression as is by the doctor punctually remembred ) you will find it so . ( the captain proceeded ) on the table by , there lay a sword which the major had formerly given me . now after the apparition had walked a turn or two about the chamber he took up the sword , drew it out , and finding it not so clean and bright as it ought , cap. cap. says he , this sword did not use to be kept after this manner when it was mine . after which words he suddainly disappeared . the captain was not only throughly perswaded of what he had thus seen and heard , but was from that time observed to be very much affected with it . and the humour that before in him was brisk and jovial , was then strangely altered . insomuch as very little meat would pass down with him at dinner , though at the taking leave of their friends there was a very handsome treat provided . yea it was observed that what the captain had thus seen and heard had a more lasting influence upon him , and it is judged by those who were well acquainted with his conversation , that the remembrance of this passage stuck close to him , and that those words of his dead friend were frequently sounding fresh in his ears , during the remainder of his life , which was about two years . advertisement . for a further assurance of the truth of the story , it will not be amiss to take notice what mr. douch writes in his second letter to mr. glanvil , touching the character of the major and the captain . they were both , saith he , of my good acquaintance , men well bred , and of a brisk humour and jolly conversation , of very quick and keen parts , having also been both of them university and inns of court gentlemen . the major i conceive was about forty five years old when he dyed , and i believe the captain might then be fifty or somewhat more . i cannot understand that the doctor and the captain had any discourse concerning the former engagement to meet , after the disappointment at that time and place , or whether the captain had after that any expectation of the performance of the promise which the major had made him . thus far mr. douch . and truly one would naturally think , that he failing the solemn appointed time , the captain would consequently let go all hopes and expectation of his appearing afterward . or if he did , that it would be at such-time of the night as was first determined of , and not at the morning light . which season yet is less obnoxious to the impostures of fancy and melancholy , and therefore adds some weight to the assurance of the truth of the apparition . i will only add one clause more out of that second letter that makes to the point . this story , saith he , has and doth still obtain credit from all that knew the captain , who it seems was not at all shie or scrupulous to relate it to any one that askt him concerning it , though it was observed he never mentioned it , but with great terrour and trepidation . relat. xi . being a postscript of the first letter of mr. douch , concerning the appearing of the ghost of sir george villiers , father to the first duke of buckingham . sir , since the writing of the premisses , a passage concerning an apparition of sir george villiers , giving warning of his son's ( the duke of buckingham's ) murther is come into my mind , which hath been assured by a servant of the dukes to be a great truth . thus : some few days before the dukes going to portsmouth ( where he was stabbed by felton ) the ghost of his father sir george villiers appeared to one parker ( formerly his own servant , but then servant to the duke ) in his morning chamber gown ; charged parker to tell his son that he should decline that employment and design he was going upon , or else he would certainly be murthered . parker promised the apparition to do it , but neglected it . the duke making preparations for his expedition , the apparition came again to parker , taxing him very severely for his breach of promise , and required him not to delay the acquainting his son of the danger he was in . then parker the next day tells the duke , that his fathers ghost had twice appeared to him , and had commanded him to give him that warning . the duke slighted it , and told him he was an old doting fool. that night the apparition came to parker a third time , saying , parker thou hast done well in warning my son of his danger , but though he will not yet believe thee , go to him once more however , and tell him from me by such a token ( naming a private token ) which no body knows , but only he and i , that if he will not decline this voyage , such a knife as this is ( pulling a long knife out from under his gown ) will be his death . this message parker also delivered the next day to the duke , who when he heard the private token believed that he had it from his fathers ghost , yet said that his honour was now at stake , and he could not go back from what he had undertaken , come life come death . this passage parker after the duke's murther communicated to his fellow servant one henry ceeley , who told it to a reverend divine a neighbour of mine , from whose mouth i have it . this henry ceeley has not been dead above twenty years , and his habitation for several years before his death was at north-currey but three miles from this place . my friend the divine aforesaid was an intimate acquaintance of this henry ceeley's , and assures me he was a person of known truth and integrity . advertisement . this story i heard ( but another name put for parker ) with great assurance and with larger circumstances from a person of honour , but i shall content my self to note onely what i find in a letter of mr. timothy locket of mongton , to mr. glanvil , that this apparition to mr. parker was all three times towards midnight when he was reading in some book , and he mentions that the dukes expedition was for the relief of rochel . the rest is muchwhat as mr. douch has declared . but i will not omit the close of mr. lockets letter . i was confirmed in the truth of the premisses , saith he , by mr. henry ceeley , who was then a servant with this mr. parker , to the duke , and who told me that he knew mr. parker to be a religious and sober person , and that every particular related was to his knowledge true . relat. xii . of the appearing of mr. watkinson's ghost to his daughter toppam , contained in a letter of mrs. taylor of the ford by st. neots , to dr. ezekias burton . sir ; my service to you and your lady . now according to your desire i shall write what my cousin told me : her name was mary watkinson , her father did live in smithfield , but she was married to one francis toppam , and she did live in york , with her husband being an ill one , who did steal her away against her parents consent , so that they could not abide him . but she came often to them , and when she was last with him upon their parting , she expressed that she feared she should never see him more . he answered her , if he should dye , if ever god did permit the dead to see the living , he would see her again . now after he had been buried about half a year , on a night , when she was in bed , but could not sleep , she heard musick , and the chamber grew lighter and lighter , and she being broad awake , saw her father stand at her bedside : who said , mal did not i tell thee that i would see thee once again ? she called him father , and talked of many things ; and he bad her be patient and dutiful to her mother . and when she told him that she had a child since he did dye , he said that would not trouble her long . he bad her speak what she would now to him , for he must go , and that he should never see her more till they met in the kingdom of heaven . so the chamber grew darker and darker , and he was gone with musick . and she said that she did never dream of him nor ever did see any apparition of him after . he was a very honest godly man as far as i can tell . advertisement . this story g. rust , who was after bishop of dromore , told me i remember with great assurance some twenty years ago , who was not at all credulous in these things . and it was so as mrs. taylor relates to dr. burton . the next relation shall be of a daughter appearing to her father . relat. xiii . the appearing of the ghost of the daughter of dr. farrar to him after her death , according to a brief narrative sent from mr. edward fowler to dr. h. more , anno . may . this week mr. pearson who is a worthy good minister of this city of london , told me , that his wife's grandfather a man of great piety and physician to this present king , his name farrar , nearly related ( i think brother ) to the famous mr. farrar of little giddon , i say this gentleman and his daughter ( mrs. pearsons mother a very pious soul ) made a compact at his intreaty that the first of them that dyed , if happy , should after death appear to the surviver , if it were possible ; the daughter with some difficulty consenting thereto . some time after , the daughter who lived at gillingham . lodge two miles from salisbury , fell in labour , and by a mistake being given a noxious potion instead of another prepared for her , suddainly dyed . her father lived in london , and that very night she dyed she opened his curtains and looked upon him . he had before heard nothing of her ilness , but upon this apparition confidently told his maid , that his daughter was dead , and two days after received the news . her grandmother told mrs. pearson this , as also an uncle of hers , and the abovesaid maid , and this mrs. pearson i know , and she is a very prudent and good woman . relat. xiv . the appearing of the ghost of one mr. bower of guilford , to an highway-man in prison , as it is set down in a letter of dr. ezekias burton , to dr. h. more . about ten years ago one mr. bower an antient man living at guilford in surrey , was upon the highway not far from that place found newly murdered very barbarously , having one great cut cross his throat , and another down his breast . two men were seized upon suspicion , and put into gaol at guilford to another , who had before been committed for robbing as i suppose . that night this third man was awakened about one of the clock and greatly terrified with an old man , who had a great gash cross his throat almost from ear to ear , and a wound down his breast . he also came in stooping and holding his hand on his back . thus he appeared but said nothing . the thief calls to his two new companions , they grumbled at him but made no answer . in the morning he retained so lively an impression of what he had seen , that he spoke to them to the same purpose again , and they told him it was nothing but his phantasy . but he was so fully perswaded of the r●…ality of this apparition , that he told others of it , and it came to the ears of my friend mr. reading justice of peace in surrey , and cousin to the gentleman that was murdered . he immediately sent for the prisoner and asked him in the first place whether he was born or had lived about guilford ? to which he answered , no. secondly , he enquired if he knew any of the inhabitants of that town or of the neighbourhood ? he replied that he was a stranger to all thereabout . then he enquired , if he had ever heard of one mr. bower ? he said no. after this he examined him for what cause those other two men were imprisoned ? to which he answered , he knew not , but supposed for some robbery . after these preliminary interrogatories he desired him to tell him what he had seen in the night ? which he immediately did , exactly according to the relation he had heard , and i gave before . and withal deseribed the old gentleman so by his picked beard , and that he was , as he called it , rough on his cheeks , and that the hairs of his face were black and white , that mr. reading saith he himself could not have given a more exact description of mr. bower , than this was . he told the highway-man that he must give him his oath ( though that would signifie little from such a rogue ) to which the man readily consented , and took oath before the justice of all this . mr. reading being a very discreet man concealed this story from the jury at the assizes , as knowing that this would be no evidence according to our law. however the friends of the murdered gentleman had been very inquisitive , and discovered several suspicious circumstances . one of which was , that those two men had washed their clothes , and that some stains of blood remained . another , that one of them had denied he ever heard that mr. bower was dead , when as he had in another place consest it two hours before . upon these and such like evidences those two were condemned and executed , but denied it to the last . but one of them said , the other could clear him if he would , which the by-standers understood not . after some time a tinker was hanged ( where , the gentleman has forgot ) who at his death said , that the murder of mr. bower of guilford was his greatest trouble . for he had a hand in it ; he confessed he struck him a blow on the back which fetcht him from his horse , and when he was down , those other men that were arraigned and executed for it cut his throat and rifled him . this is the first story which i had from mr. reading himself , who is a very honest prudent person and not credulous . i know you desire to have the names of all the persons referred to in this relation , and the exact time and place , but mr. reading cannot recollect them now , though he tells me he sent an exact and full narrative of all to one mr. onslow a justice of peace in that neighbourhood , with whom i have some acquaintance , and i will endeavour to retrieve it . advertisement . the names of all the persons and exact time and place of all the actions , i find not amongst mr. glanvil 's papers , but the story is so perfect as it is , and so credible , that i thought it worthy of a place amongst the rest . and this appearing of mr. bower is just such another thing as the appearing of anne walker . we proceed to the second story which mr. reading imparted to the doctor . relat. xv. another appearing of a ghost of a man of guilford , for the recovery of a field for his child unjustly detained by his brother , out of the abovesaid letter of dr. ezekias burton to dr. h. more . an inhabitant of the before-named town of guilford , who was possest of some copy-hold land , which was to descend to his children , or in default of such issue to his brother , dies having no child born . and his wife apprehending her self not to be with child ( which her husbands brother asked her immediately after his brothers death ) she told him she believed she was not , but afterward proved to be . which when she knew she went , by the instigation of neighbours , to her brother , and told him how it was with her . he rated her , called her whore , and told her that she had procured some body to get her with child , knowing that such a field must be inherited by the posterity of her husband , but her whoring should not fool him out of that estate . the poor woman went home troubled , that not only her child should lose the land , but which was worse , that she should be thought a whore. however she quieted her self , and resolved to sit down with the loss . when her time came she was delivered of a son , he grew up and one summers night as she was undressing him in her yard , her husband appeared , and bid her go to his brother and demand the field . which she did , but was treated very ill by him . he told her that neither she nor her devil ( for she had told him her husband appeared and bid her speak to him ) should make him forgoe his land . whereupon she went home again . but some time after as her brother was going out of this field homeward , the dead man appears to him at the stile , and bids him give up the land to the child , for it was his right . the brother being greatly frighted at this , runs away , and not long after comes to her and tells her , she had sent the devil to him , and bids her take the land , and so gave it up , and her son is now possest of it . his name is mat , he lived in the service of mr. readings brother for some years , but he has forgot his sir-name though he knows him very well . advertisement . though the sir-name of the party be wanting , yet he is determinated so by other circumstances , and the story so fresh , and told by so credible a person , that the narrative is sufficiently considerable as it is . but of recovery of land to the right owners , the story of mrs. brettons ghost appearing is an eximious example , which is as follows . relat. xvi . the appearing of the ghost of mrs. bretton , for the recovery of some lands into the hands of the poor , taken from them by some mistake in law or right , as it is in a narrative sent to dr. h. more from mr. edward fowler , prebendary of glocester . dr . bretton late rector of ludgate and dedford , lived formerly in herefordshire , and marryed the daughter of dr. s — this gentlewoman was a person of extraordinary piety , which she expressed as in her life , so at her death . she had a maid that she had a great kindness for , who was married to a near neighbour , whose name , as i remember , was alice . not long after her death , as alice was rocking her infant in the night , she was called from the cradle by a knocking at her door , which opening she was surprised at the sight of a gentlewoman not to be distinguisht from her late mistress , neither in person nor habit . she was in a morning-gown , the same in appearance with that she had often seen her mistress wear . at first sight she expressed very great amazement , and said , were not my mistress dead , i should not question but that you are she . she replied i am the same that was your mistress , and took her by the hand . which alice affirmed was as cold as a clod. she added , that she had business of great importance to imploy her in , and that she must immediately go a little way with her . alice trembled , and beseecht her to excuse her , and intreated her very importunately to go to her master , who must needs be more fit to be imployed . she answered , that he who was her husband was not at all concerned , but yet she had had a desire rather to make use of him , and in order thereunto had several times been in his chamber , but he was still asleep , nor had she power to do more than once uncover his feet towards the awakening of him . and the doctor said , that he had heard walking in his chamber in the night , which till now he could give no account of . alice next objected that her husband was gone a journey , and she had no one to look to her child , that it was very apt to cry vehemently , and she feared if it awaked before her return , it would cry it self to death , or do it self mischief . the spectre replied , the child shall sleep till you return . alice seeing there was no avoiding it , sorely against her will , followed her over a style into a large field , who then said to her , observe how much of this field i measure with my feet . and when she had taken a good large and leisurely compass , she said , all this belongs to the poor , it being gotten from them by wrongful means , and charged her to go and tell her brother , whose it was at that time , that he should give it up to the poor again forthwith as he loved her and his deceased mother . this brother was not the person who did this unjust act , but his father . she added , that she was the more concerned , because her name was made use of in some writing that related to this land. alice askt her how she should satisfy her brother that this was no cheat or delusion of her phansy . she replied , tell him this secret , which he knows that only himself and i are privy to , and he will believe you . alice having promised her to go on this errand , she proceded to give her good advice , and entertained her all the rest of the night with most heavenly and divine discourse . when the twilight appeared they heard the whistling of carters and the noise of horse-bells . whereupon the spectre said , alice i must be seen by none but your self , and so she disappeared . immediately alice makes all haste home ; being thoughtful for her child , but found it as the spectre had said , asleep as she left it . when she had dressed it , and committed it to the care of a neighbour , away she went to her master the doctor , who amazed at the account she gave him , sent her to his brother in law. he at first hearing alice's story and message , laughed at it heartily . but she had no sooner told him the secret , but he changed his countenance , told her he would give the poor their own , and accordingly he did it , and they now enjoy it . this with more circumstances hath several times been related by dr. bretton himself , who was well known to be a person of great goodness and sincerity . he gave a large narrative of this apparition of his wife to two of my friends . first , to one mrs. needham , and afterward a little before his death to dr. whichcot . some years after i received the foregoing narrative ( viz. near four years since ) i light into the company of three sober persons of good rank , who all lived in the city of hereford , and i travelled in a stage-coach three days with them . to them i happened to tell this story , but told it was done at deptford , for so i presumed it was , because i knew that there dr. bretton lived . they told me as soon as i had concluded it , that the story was very true in the main , only i was out as to the place . for 't was not deptford , but as i remember they told me pembridge near hereford , where the doctor was minister before the return of the king. and they assured me upon their own knowledge , that to that day the poor enjoyed the piece of ground . they added , that mrs. bretton's father could never endure to hear any thing mentioned of his daughters appearing after her death , but would still reply in great anger , that it was not his daughter , but it was the devil . so that he acknowledged that something appeared in the likeness of his daughter . this is attested by me this th . of feb. / . edward fowler . relat. xvii . of a dutch man that could see ghosts , and of the ghost he saw in the town of woodbridge in suffolk . mr. broom the minister of woodbridge in suffolk , meeting one day , in a barbers shop in that town , a dutch lieutenant ( who was blown up with obdam , and taken alive out of the water , and carried to that town where he was a prisoner at large ) upon the occasion of some discourse was told by him , that he could see ghosts , and that he had seen divers . mr. broom rebuking him for talking so idly , he persisted in it very stiffly . some days after lighting upon him again , he askt him whether he had seen any ghost since his coming to that town . to which he replyed , no. but not long after this , as they were walking together up the town , he said to mr. broom , yonder comes a ghost . he seeing nothing , askt him whereabout it was ? the other said , it is over against such a house , and it walks looking upwards towards such a side , flinging one arm with a glove in its hand . he said moreover , that when it came near them , they must give way to it . that he ever did so , and some that have not done so , have suffered for it . anon he said , 't is just upon us , let 's out of the way . mr. broom believing all to be a fiction , as soon as he said those words , took hold of his arm , and kept him by force in the way . but as he held him , there came such a force against them , that he was flung into the middle of the street , and one of the palms of his hands , and one knee bruised and broken by the fall , which put him for a while to excessive pain . but spying the lieutenant lye like a dead man , he got up as soon as he could , and applied himself to his relief . with the help of others he got him into the next shop , where they poured strong-water down his throat , but for some time could discern no life in him . at length , what with the strong-water , and what with well chafing him he began to stirr , and when he was come to himself , his first words were , i will shew you no more ghosts . then he desired a pipe of tobacco , but mr. broom told him , he should take it at his house ; for he feared , should he take it so soon there , it would make him sick . thereupon they went together to mr. broom's house , where they were no sooner entring in , but the bell rang out . mr. broom presently sent his maid to learn who was dead . she brought word that it was such an one , a taylor , who dyed suddenly , though he had been in a consumption a long time . and inquiring after the time of his death , they found it was as punctually as it could be guessed at the very time when the ghost appeared . the ghost had exactly this taylors known gate , who ordinarily went also with one arm swinging , and a glove in that hand , and looking on one side upwards . advertisement . this relation was sent to dr. h. more from mr. edw. fowler ; at the end whereof he writes , that dr. burton as well as himself , heard it from mr. broom ' s own mouth . and i can add , that i also afterwards heard it from his own mouth at london . relat. xviii . an irish story of one that had like to have been carried away by spirits , and of the ghost of a man who had been seven years dead , that brought a medicine to the abovesaid parties bed-side . a gentleman in ireland near to the earl of ororie's , sending his butler one afternoon to buy cards ; as he passed a field , he , to his wonder , espyed a company of people sitting round a table , with a deal of good cheer before them in the midst of the field . and he going up towards them , they all arose and saluted him , and desired him to sit down with them . but one of them whispered these words in his ear ; do nothing this company invites you to . he thereupon refused to sit down at the table , and immediately table and all that belonged to it were gone . and the company are now dancing and playing upon musical instruments . and the butler being desired to joyn himself to them , but he refusing this also , they fall all to work , and he not being to be prevailed with to accompany them in working any more than in feasting or dancing , they all disappeared , and the butler is now alone . but instead of going forwards , home he returns as fast as he could drive , in a great consternation of mind . and was no sooner entred his masters door , but down he falls , and lay some time sensless , but coming to himself again , he related to his master what had happened to him . the night following , there comes one of this company to his bed-side , and tells him , that if he offered to stir out of doors the next day , he would be carryed away . hereupon he kept within , but towards the evening , having need to make water , he adventured to put one foot over the threshold , several standing by . which he had no sooner done , but they espied a rope cast about his middle , and the poor man was hurried away with great swiftness , they following after him as fast as they could , but could not overtake him . at length they espyed a horseman coming towards them , and made signs to him to stop the man , whom he saw coming near him , and both the ends of the rope but no body drawing . when they met , he laid hold on one end of the rope , and immediately had a smart blow given him over his arm with the other end . but by this means the man was stopt , and the horseman brought him back with him . the earl of orory hearing of these strange passages , sent to the master to desire him to send this man to his house , which he accordingly did . and the morning following , or quickly after , he told the earl that his spectre had been with him again , and assured him that that day he should most certainly be carried away , and that no endeavours should avail to the saving of him . upon this he was kept in a large room , with a considerable number of persons to guard him , among whom was the famous stroker mr. greatrix , who was a neighbor . there were besides other persons of quality , two bishops in the house at the same time , who were consulted touching the making use of a medicine the spectre or ghost prescribed , of which , mention will be made anon , but they determined on the negative . but this by the by. till part of the afternoon was spent all was quiet , but at length he was perceived to rise from the ground , whereupon mr. greatrix and another lusty man clapt their arms over his shoulders , one of them before him , and the other behind , and weighed him down with all their strength . but he was forcibly taken up from them , and they were too weak to keep their hold , and for a considerable time he was carried in the air to and fro over their heads , several of the company still running under him to prevent his receiving hurt if he should fall . at length he fell and was caught before he came to ground , and had by that means no hurt . all being quiet till bed-time , my lord ordered two of his servants to lye with him , and the next morning he told his lordship , that his spectre was again with him , and brought a wooden dish with grey liquor in it , and bad him drink it off . at the first sight of the spectre he said he endeavoured to awake his bedfellows , but it told him that that endeavour should be in vain , and that he had no cause to fear him , he being his friend , and he that at first gave him the good advice in the field , which had he not followed , be had been before now perfectly in the power of the company he saw there . he added , that he concluded it was impossible but that he should have been carried away the day before , there being so strong a combination against him . but now he could assure him that there would be no more attempts of that nature , but he being troubled with two sorts of sad fits he had brought that liquor to cure him of them , and bad him drink it . he peremptorily refusing , the spectre was angry , upbraided him with great disingenuity , but told him that however he had a kindness for him , and that if he would take plantain juice he should be well of one sort of fits , but he should carry the other to his grave . the poor man having by this time somewhat recovered himself , ask't the spectre whether by the juice of plantain he meant that of the leaves or roots ? it replied , the roots . then it askt him whether he did not know him ? he answered , no. he replied , i am such a one ? the man answered : he hath been long dead . i have been dead said the spectre or ghost seven years , and you know that i lived a loose life . and ever since have i been hurried up and down in a restless condition with the company you saw , and shall be to the day of judgment . then he proceeded to tell him , that had he acknowledged god in his ways , he had not suffered such severe things by their means . and further said , you never prayed to god that day before you met with this company in the field , and also was then going about an unlawful business , and so vanisht . advertisement . this story was also sent from mr. e. fowler to dr. h. more , concerning which he further adds by way of postscript , that mr. greatrix told this story to mrs. foxcraft at ragley , and at her request he told it a second time in her hearing at the table . my lady roydon being then present , inquired afterwards concerning it of my lord orory , who confirmed the truth of it , acknowledging all the circumstances of this narrative to my lady roydon to be true except that passage , that the spectre told the man that he was that day going about an unlawful business . and mr. fowler further adds , that since an eminent doctor in this city told me that my lord told him , that he saw at his own house a man taken up into the air. lastly , i find dr. h. more in a letter to mr. glanvil , affirming that he also heard mr. greatrix tell the story at my lord conway ' s at ragley , and that he particularly inquired of mr. greatrix about the mans being carried up into the air above mens heads in the room , and that he did expresly affirm that he was an eye-witness thereof . relat. xix . the miraculous cure of jesch claes a dutch woman of amsterdam , accompanied with an apparition . the narrative taken by a dutch merchant from her own mouth begins thus . a miraculous cure upon jesch claes , a woman about fifty years of age : for this many years well known to my self and the neighbours . this woman for fourteen years had been lame of both legs , one of them being dead and without feeling , so that she could not go but creep upon the ground , or was carried in peoples arms as a child , but now through the power of god almighty she hath walked again . which came to pass after this manner , as i have taken it from her own mouth . in the year . about the th or th of this month october , in the night between one and two of the clock , this jesch claes being in bed with her husband who was a boatman , she was three times pulled by her arm , with which she awaked and cryed out , o lord ! what may this be ? hereupon she heard an answer in plain words : be not afraid , i come in the name of the father , son and holy ghost . your malady which hath for many years been upon you shall cease , and it shall be given you from god almighty to walk again . but keep this to your self till further answer . whereupon she cried aloud , o lord ! that i had a light , that i might know what this is . then had she this answer , there needs no light , the light shall be given you from god. then came light all over the room , and she saw a beautiful youth about ten years of age , with curled yellow hair clothed in white to the feet , who went from the beds-head to the chimney with a light which a little after vanished . hereupon did there shoot something or gush from her hip , or diffuse it self through her leg as a water into her great toe , where she did find life rising up , felt it with her hand , crying out , lord give me now again my feeling which i have not had in so many years . and further she continued crying and praying to the lord according to her weak measure . yet she continued that day wednesday , and the next day thursday , as before till evening at six a clock . at which time she sate at the fire dressing the food . then came as like a rushing noise in both her ears , with which it was said to her stand. your going is given you again . then did she immediately stand up that had so many years crept , and went to the door . her husband meeting her being exceedingly afraid drew back . in the mean while she cryed out , my dear husband i can go again . the man thinking it was a spirit drew back , saying , you are not my wife . his wife taking hold of him said , my dear husband i am the self same that hath been married these thirty years to you . the almighty god hath given my going again . but her husband being amazed drew back to the side of the room , till at last she claspt her hand about his neck , and yet he doubted and said to his daughter , is this your mother ? she answered , yes father , this we plainly see . i had seen her go also before you came in . this person dwells upon princes island in amsterdam . advertisement . this account was sent from a dutch merchant procured by a friend for dr. r. cudworth , and contains the main particulars that occur in the dutch printed narrative , which monsieur van helmont brought over with him to my lady conway at ragley , who having inquired upon the spot when he was there at amsterdam , though of a genius not at all credulous of such relations , found the thing to be really true . as also philippus limbergius in a letter to dr. h. more , sent this testimony touching the party cured , that she was always reputed a very honest good woman , and that he believed there was no fraud at all in the business . relat. xx. an house haunted some thirty years ago or more at or near bow , not far from london , and strangely disturbed by daemons and witches . a certain gentleman about thirty years ago or more , being to travel from london into essex , and to pass through bow , at the request of a friend he called at a house there , which began then to be a little disquieted . but not any thing much remarkable yet , unless of a young girl who was pluckt by the thigh by a cold hand in her bed who dyed within a few days after . some weeks after this his occasions calling him back he passed by the same house again , but had no design to give them a new visit , he having done that not long before . but it happening that the woman of the house stood at the door , he thought himself engaged to ride to her and ask how she did ? to whom she answered with a sorrowful countenance ; that though she was in tolerable health , yet things went very ill with them , their house being extreamly haunted especially above stairs , so that they were forced to keep in the low rooms , there was such flinging of things up and down , of stones and bricks through the windows and putting all in disorder . but he could scarce forbear laughing at her , giving so little credit to such stories himself , and thought it was the tricks onely of some unhappy wags to make sport to themselves and trouble to their neighbours . well says she , if you will but stay a while you may chance to see something with your own eyes . and indeed he had not stayed any considerable time with her in the street , but a window of an upper room opened of it self ( for they of the family took it for granted no body was above stairs ) and out comes a piece of an old wheel through it . whereupon it presently clapt to again . a little while after it suddainly flew open again and out come a brick-bat , which inflamed the gentleman with a more eager desire to see what the matter was , and to discover the knavery . and therefore he boldly resolved if any one would go up with him , he would in to the chamber . but none present durst accompany him . yet the keen desire of discovering the cheat , made him adventure by himself alone into that room . into which when he was come , he saw the bedding , chairs and stools , and candlesticks , and bedstaves , and all the furniture rudely scattered on the floor , but upon search found no mortal in the room . well! he stays there a while to try conclusions , anon a bedstaff begins to move , and turn it self round a good while together upon its toe , and at last fairly to lay it self down again . the curious spectator , when he had observed it to lye still a while , steps out to it , views it whether any small string or hair were tyed to it , or whether there were any hole or button to fasten any such string to , or any hole or string in the ceiling above ; but after search , he found not the least suspicion of any such thing . he retires to the window again , and observes a little longer what may fall out . anon , another bedstaff rises off from the ground of its own accord higher into the air , and seems to make towards him . he now begins to think there was something more than ordinary in the business , and presently makes to the door with all speed , and for better caution shuts it after him . which was presently opened again , and such a clatter of chairs , and stools , and candlesticks , and bedstaves , sent after him down stairs , as if they intended to have maimed him , but their motion was so moderated , that he received no harm , but by this time he was abundantly assured , that it was not mere womanish fear or superstition that so affrighted the mistress of the house . and while in a low room he was talking with the family about these things , he saw a tobacco-pipe rise from a side table , no body being nigh , and fly to the other side of the room , and break it self against the wall for his further confirmation , that it was neither the tricks of waggs , nor the fancy of a woman , but the mad frolicks of witches and daemons . which they of the house being fully perswaded of , roasted a bedstaff , upon which an old woman a suspected witch came to the house , and was apprehended , but escaped the law. but the house was after so ill haunted in all the rooms , upper and lower , that the house stood empty for a long time after . advertisement . this story is found amongst mr. glanvil's papers , written to him from dr. h. more , who says , some three months before , he had received it from the parties own mouth , that was at the haunted house in bow , and saw the motion of the bedstaves and tobacco-pipe , &c. and i very well remember , that about thirty or forty years ago , there was a great fame of an house haunted at bow , and such like feats us this spectator saw , was rumoured of it , and the time agrees with that of this spectator or eye-witness of the above recited feats . and a book was then said to be printed , though i never saw any but one of late without any date of the year , the things then being in fieri , when it was printed . and they seem to referr to the same haunted place , though the pamphlet names plaisto for bow. but the haunting of which the fame went so many years ago i very well remember was bow. but whether bow was talked of instead of plaisto , it being a place near , and of more note , i know not . and paul fox a weaver , was the man whose house was haunted in plaisto according to that pamphlet . if the gentleman that so well remembers the strange things he saw , had not forgot the mans name whose house was haunted ( and the strangeness of those things would six themselves in his memory , even whether he would or no , when the name of the master of the house might easily in thirty or forty years time slide out of it ) we might be sure whether it were plaisto or bow. but i am sure the fame went of bow , though the pamphlet name plaisto , and that might make the abovesaid party , who told dr. more the story , six the scene without all scruple in bow. but methinks i hear the reader complain , that it was a great omission in mr. glanvil , that he did not inquire of dr. more who this party was that told him the story , it seeming an headless piece without that part . wherefore i find in a paper ( whose title is doctor more ' s particulars about the stories ) these words in answer to mr. glanvil . that it is dr. gibbs a prebendary of westminster , and a sober intelligent person . and some dozen lines after , dr. more says , dr. gibbs told the story to my self , and to dr. outram , who brought me to him . and i have told you already , that he is a person of understanding and integrity . he has also some sermons in print as i take it . but for as much as it was about three months after dr. more had received this account of the story from dr. gibbs , that he wrote to mr. glanvil , it is not to be expected that he related it in the very same words , and in every punctilio as he heard it . but i dare undertake for him that for the main , and that which makes to the evincing of witchcraft , and the ludicrous feats of daemons , that he hath committed no errour therein , nor set down any thing whose substance was not related to him by the reverend dr. gibbs . relat. xxi . mr. jermin's story of an house haunted , and what disturbance himself was a witness of there at a visit of his wife's sister . one mr. jermin minister of bigner in sussex , going to see a sister of his wife 's , found her very melancholy , and asking her the reason , she replyed , you shall know to morrow morning . when he went to bed there were two maids accompanied him in his chamber , and the next day he understood that they durst not go into any room in the house alone . in the night , while he was in his bed , he heard the trampling of many feet upon the leads over his head , and after that the going off of a gun , upon which sollowed a great silence . then they came swiftly down stairs into his chamber , where they fell a wrestling and tumbling each other down , and so continued a great while . after they were quiet , they fell a whispering and made a great buzz , of which he could understand nothing . then one called at the door , and said , day is broke , come away . upon which they ran up stairs as fast as they could drive , and so he heard no more of them . in the morning his brother and sister came in to him , and she said , now brother you know why i am so melancholy , aft●…r she had askt him how he had slept , and he had answered , i never rested worse in my life , having been disturbed a great part of the night with tumblings and noises . she complained that her husband would force her to live there , notwithstanding their being continually scared . whereto the husband answered , their disturbers never did them any other mischief . at dinner they had a physician with them , who was an acquaintance . mr. jermin discoursing about this disturbance , the physician also answered that never any hurt was done , of which he gave this instance : that dining there one day , there came a man on horseback into the yard in mourning . his servant went to know what was his business , and found him sitting very melancholy , nor could he get any answer from him . the master of the house and the physician went forth to see who it was . upon which the man clapt spurs to his horse , and rode into the house up stairs into a long gallery whither the physician followed him , and saw him vanish in a fire at the upper end of the gallery . but though none of the family received hurt at any time ; yet mr. jermin fell into a feaver with the disturbance he experienced that indangered his life . advertisement . mr. scot and his wife heard this narrative from mr. jermin ' s own mouth . and i also have heard it from mr. scot , who is a minister of london , and the authour of a late excellent good treatise , which is entitled , the christian life , &c. relat. xxii . contained in a letter of mr. g. clark , to mr. m. t. touching an house haunted in welton near daventry . sir , i send you here a relation of a very memorable piece of witchcraft as i suppose , which would fit mr. more gallantly . i first heard the story related to sir justinian isham by a reverend minister , of his own experience . sir justinian would have had me gone to the place , which i could not then do . but a little after going to visit a friend , and not thinking of this , my friend told me the story , the place being near him , and the principal man concerned in the story being a relation of his , and one that i my self had some acquaintance with . he had occasion to go to this mans house for some deeds of land , and i went with him for satisfaction touching this story , which i had to the full , and in which i could not but acquiesce , though otherwise i am very chary , and hard enough to believe passages of this nature . the story is this , at welton within a mile of daventry in northamptonshire , where live together widdow cowley , the grandmother , widdow stiff the mother , and her two daughters . at the next house but one , live another widdow cowley , sister to the former widdow cowley , moses cowley my acquaintance her son , and moses his wife , having a good estate in land of their own , and very civil and orderly people . these three told me , that the younger of the two daughters , ten years of age , vomited in less than three days , three gallons of water to their great admiration . after this the elder wench comes running , and tells them , that now her sister begins to vomit stones and coals . they went and were eye-witnesses , told them till they came to five hundred . some weighed a quarter of a pound , and were so big , as they had enough to do to get them out of her mouth , and he professed to me , that he could scarce get the like into his mouth ; and i do not know how any one should , if they were so big as he shewed the like to me . i have sent you one , but not a quarter so big as some of them were . it was one of the biggest of them that were left and kept in a bag . this vomiting lasted about a fortnight , and hath witnesses good store . in the mean time they threw hards of flax upon the fire , which would not blaze though blown , but dwindled away . the bed-clothes would be thrown off the bed. moses cowley told me , that he laid them on again several times , they all coming out of the room , and go but into the parlour again , and they were off again . and a strike of wheat standing at the beds feet , set it how they would , it would be thrown down again . once the coffers and things were so transposed , as they could scarce stir about the room . once he laid the bible upon the bed , but the clothes were thrown off again , and the bible hid in another bed. and when they were all gone into the parlour , as they used to go together , then things would be transposed in the hall , their wheel taken in pieces , and part of it thrown under the table . in their buttery their milk would be taken off the table , and set on the ground , and once one panchion was broken , and the milk spilt . a seven pound weight with a ring was hung upon the spigot , and the beer mingled with sand and all spoiled , their salt mingled most perfectly with bran. moses his mother said that their flax was thrown out of a box , she put it in again , it was thrown out again ; she put it in again and lockt the box , trying by the hasp or lid ( as they use to do ) whether it was fast , it was so . but as soon as her back was turned the box was unlocked , and the flax was thrown out again . moses said that when he was coming out of the parlour , he saw a loaf of bread tumbled off the form , and that was the first thing he saw . after a womans patten rose up in the house , and was thrown at them . he heard the comb break in the window , and presently it flew at them in two pieces . a knife rose up in the window , and flew at a man , hitting him with the haft . an ink-glass was thrown out of the window into the floor , and by and by the stopple came after it . then every day abundance of stones were thrown about the house which broke the windows , and hat the people , but they were the less troubled , because all this while no hurt was done to their persons , and a great many people being in the room the wheat was thrown about amongst them . i was in the house where i saw the windows which were still broken , and the people themselves shewed me where the several particulars were done . the grandmother told me that she thought she had lost half a strike of wheat , and the like happened to some fitches in the barn. one mr. robert clark a gentleman being hat with the stones , bad the baker at the door look to his bread well , and by and by a handful of crums were thrown into his lap . they could see the things as they came , but no more . at last some that had been long suspected for witches were examined , and one sent to the gaol , where it is said she plays her pranks , but that is of doubtful credit . i asked the old woman whether they were free now . she said that one night since , they heard great knocking 's and cruel noise , which scared them worse than all the rest , and once or twice that week her cheese was crumbled into pieces and spoiled . i was there about may-day , . this is all that i remember at present . i have heard several other stories , and two or three notable ones lately from mens own experience , which in reason i was to believe as i did . but in my judgment this outgoes all that i know of , it having so much of sense and of the day time , so many and so credible witnesses beyond all cavil and exception . i will trouble you no further , but commending you to the protection of god almighty , i take my leave and rest loddington may th . . yours , g. clark. relat. xxiii . the relation of james sherring , taken concerning the matter at old gast s house of little burton , june . . as follows . the first night that i was there with hugh mellmore and edward smith , they heard as it were the washing in water over their heads . then taking a candle and going up the stairs there was a wet cloth thrown at them , but it fell on the stairs . they going up farther then , there was another thrown as before . and when they came up into the chamber there stood a bowl of water , some of it sprinkled over , and the water looked white as if there had been sope used in it . the bowl just before was in the kitchin , and could not be carried up but through the room where they were . the next thing that they heard the same night was a terrible noise as if it had been a slat of thunder , and shortly after they heard great scratching about the bedsted , and after that a great knocking with a hammer against the beds-head , so that the two maids that were in the bed cryed out for help . then they ran up the stairs , and there lay the hammer on the bed and on the beds-head , there were near a thousand prints of the hammer which the violent strokes had made . the maids said that they were scratched and pinched with a hand that was put into the bed which had exceeding long nails . they said that the hammer was locked fast up in the cupboard when they went to bed. this was that which was done the first night , with many other things of the like nature . the second night that james sherring and tho. hillary were there , james sherring sat down in the chimney to fill a pipe of tobacco . he made use of the fire-tongs to take up a coal to fire his pipe , and by and by the tongs were drawn up the stairs , and after they were up in the chamber , they were played withall as many times men do , and then thrown down upon the bed. although the tongs were so near him , he never perceived the going of them away . the same night one of the maids left her shoos by the fire , and they were carried up into the chamber , and the old mans brought down and set in their places . the same night there was a knife carried up into the chamber , and it did scratch and scrape the beds-head all the night , but when they went up into the chamber the knife was thrown into the loft . as they were going up the stairs there were things thrown at them , which were just before in the low room , and when they went down the stairs the old mans breeches were thrown down after them . these were the most remarkable things done that night , onely there was continual knocking and pinching the maids , which was usually done every night . the third night , when james sherring and thomas hillery were there , as soon as the people were gone to bed , their clothes were taken and thrown at the candle and put it out , and immediately after they cried out with a very hideous cry and said , they should be all choaked if they were not presently helped . then they ran up the stairs and there was abundance of feathers plucked out of the bolster that lay under their heads , and some thrust into their mouths that they were almost choaked . the feathers were thrown all about the bed and room . they were plucked out at a hole no bigger than the top of ones little finger . some time after they were vexed with a very hideous knocking at their heads as they lay on the bed. then james sherring and thomas hillery took the candle and went up stairs and stood at the beds feet , and the knocking continued . then they saw a hand with an arm-wrist hold the hammer which kept on knocking against the bedsted . then james sherring going towards the beds-head , the hand and hammer fell down behind the bolster and could not be found . for they turned up the bed-clothes to search for the hammer . but as soon as they went down the stairs the hammer was thrown out into the middle of the chamber . these were the most remarkable things that were done that night . the fourth and fifth nights , there was but little done more than knocking and scratching as was usually . the sixth and seventh nights , there was nothing at all but as quiet as at other houses . these were all the nights that they were there . the things that do follow are what james sherring heard the people of the house report . there was a saddle in the house of their uncle warrens of leigh , ( which it should seem they detained wrongfully from the right owner ) that as it did hang upon a pin in the entry would come off and come into the house , and as they termed it , hop about the house from one place to another , and upon the table , and so to another , which stood on the other side of the house . jane gast and her kinswoman took this saddle and carried it to leigh , and as they were going along in the broad common , there would be sticks and stones thrown at them , which made them very much afraid , and going near together their whittles which were on their shoulders were knit together . they carried the saddle to the house which was old warrens , and there left it and returned home very quiet . but being gone to bed at night the saddle was brought back from leigh , ( which is a mile and half at the least from old gasts house ) and thrown upon the bed where the maids lay . after that , the saddle was very troublesome to them , until they broke it in small pieces and threw it out into the highway . there was a coat of the same parties , who was owner of the saddle , which did hang on the door in the hall , and it came off from the place and flew into the fire and lay there some considerable time , before they could get it out . for it was as much as three of them could do to pluck it out of the fire , because of the ponderous weight that lay on it , as they thought . nevertheless there was no impression on it of the fire . old gast sat at dinner with a hat of this old warrens on his head , and there was something came and struck it off into the dish where his meat was . there was a pole which stood in the back-side about fourteen or fifteen foot in length , which was brought into the house , and carried up into the chamber , and thrown on the bed ; but all the wit they had could not get it out of the chamber , because of its length , until they took down a light of the window . they report that the things in the house was thrown about and broken , to their great dammage . one night there were two of this old ●…st his grand daughters in bed together , they were aged , one of them about twelve or thirteen years , and the other about sixteen or seventeen . they said , that they felt a hand in bed with them , which they bound up in the sheet , and took bed-staves and beat it until it were as soft as wool , then they took a stone which lay in the chamber , about a quarter of an hundred weight , and put on it , and were quiet all the night . in the morning , they found it as they left it the night before . then the eldest of the maids sware that she would burn the devil , and goes and fetches a fuz faggot to burn it , but when she came again , the stone was thrown away , and the cloth was found wet . there were many other things which is too long and tedious to write , it would take up a great deal of time . this which follows is the relation of jone winsor of long burton , she being there three nights , taken the third day of july , . she heard or saw nothing as long as the candle did burn , but as soon as it was out , there was something which did seem to sall down by the bed-side , and by and by it began to lay on the beds-head vvith a staffe , and did strike jone winsor on the head. she put forth her hand and caught it , but was not able to hold it fast . she got out of the bed to light a candle , and there was a great stone thrown after her , but it missed her . when the candle was lighted , they arose and went down to the fire . one of them went up to fetch the bed-clothes to make a bed by the fire , and there lay a heap of stones on the bed vvhereon they lay just before . as soon as the bed vvas made , and they laid down to take their rest , there was a scratching on the form that stood by them in an extream manner . then it came , and did heave up the bolster whereon they laid their heads , and did endeavour to throw them out . at last it got hold on one end of the pillow , and set it quite on end , and there it stood for some considerable time ; at last falling down in its place , they fell fast asleep , and so continued all that night . the staff that was spoken of before was jone winsors , and she says , she left it below in the kitchin. she says , that vvhich troubled , did endeavour to kill the people , if it had power . she put them to it , to know the reason vvhy they vvere so troubled , and they said they knew nothing , unless it was about the business of old warren . she vvas there three nights , and the trouble was much after the same manner , nothing that was more remarkable . this is the truth of what i heard them speak from their own mouths , and they will attest it if called thereunto . advertisement . a very considerable story this is , and sufficiently circumstantiated for time and place , saving that the county is not named . the reason whereof i conceive to be , that it was in the very county in which mr. glanvil lived , to whom the information was sent , namely in somersetshire . and there are burtons more than one there , and also leighs , but this burton is determined by the space of something more than a mile and an halfs distance from leigh . so that the topographical account is sufficiently exact . and the manner of the narrative is so simple , plain and rural , that it prevents all suspicion of fraud or imposture in the relatour . the transporting of things out of one room into another , and striking and the like by invisible agents , minds me of mr. lloyd ' s story , as 't is called in mr. glanvil ' s papers , whom in a letter he ' tells he may rely upon it for truth , as being sent from a person of quality and integrity in those parts . it is of an house haunted of one walter meyrick of the parish of blethvaugh , in the county of radnor , some two and twenty years ago . where besides strange kind of tunable whistlings in the rooms , where none was seen to whistle , there were stones flung down out of a loft of great weight , the doors bolted or barred against them on the inside , when returned from the church , no body being within . and at prayers at home when some of the women out of fear held one another by the arms , some invisible power would pluck asunder their arms , whether they would or no. by such an invisible force , one as he was sitting at supper , was struck flat to the ground , and a trencher struck out of the maids hand that waited , and a smart box on the ear given to another , no visible thing being near that did it . a purse lost with two gold rings , and six and four-pence in it , the party complaining thereof , the purse dropt down from the top of the room , which had no room over it , and four-pence only in it . that men were struck down with stones , and yet had no great hurt , shews plainly they were not flung but carried . but there was one beaten with two s●…aves black and blue , but none to be seen that thus belaboured him , though in the day . we pass by the frying-pan , beaten with a little piece of iron , and tinkling over a mans head in the night , to his being struck down with a stick by day , while he tended the goose roasting , which that invisible striker seemed to have a plot upon , as also by his knocking a pick-axe against the lid of a coffer , to have a design upon a bag of money . these and the like feats , that narrative relates , which mr. glanvil calls mr. lloyd ' s story , who assures him he may rely on the truth thereof , he procuring it from a justice of peace , who took the parties testimonies that dwelt in the house , or upon occasions were present there , and were eye-witnesses of the strange pranks that were plaid in the place . and there being that congeneracy betwixt james sherrings story and this , they mutually corroborate one another . relat. xxiv . mr. andrew paschall once fellow of queens colledge in cambridge , his narrative of three nights disturbance at his fathers house in london in soper-lane , in august . the first nights disturbance ; there was in family my father and mother , my eldest brother , and one of my sisters with a young maiden gentlewoman her bedfellow ( who seemed to be principally concerned ) besides a maid that lay in the same chamber . the gentlewoman before mentioned , being in bed with my sister in a chamber within that where my father and mother lay , ( the maid lying in another bed alone by ) there seemed to her then lying awake , to be one walking in the chamber , by a noise made as of a long gown or some trailing garment brushing and sweeping up and down the room . by and by , there vvas a noise of clattering their shoes under the bed , with a scratching and tugging of the mat under the bed likewise . this continued for some time , my sister being awakened heard it , so did the maid . after this my mother being called out of the next chamber where she was up ( to prepare a chymical water which required their being up all night ) came in , they being in a great fright . my brother went up also , who not gone to bed sate below . a candle was brought , and the noise ceased while they were in the chamber . presently after they were gone out again , and the light removed , the chamber door ( which shuts with difficulty ) flew to with a great bounce , it being wide open before , it shook the room where my mother was busied about the aforesaid preparation . after this one of the shoos that was by the bed side was flung over the bed with a mighty force against a press that stood on the other side . this put them to such a fright again that the gentlewoman rise . my brother went into the room again and sate up with them all night . this i received from my brother , who came to bed to me , ( who by reason of some ilness had gone to bed first in the family ) early the next morning . i was confirmed in it afterward by my mother , upon whose bare assertion i dare confidently believe any thing that shall be related . the second nights disturbance ; the next evening as we sate at supper , we all heard a great noise above in the chamber , at the end of the house , as it were slinging of chairs and stools about the room or removing of great trunks . and going up to see , all was still till we came down again : however the gentlewoman resolved to go to bed again that night in the same chamber . my sister went to bed with her , and the rest to their lodgings , onely my brother and i resolved to sit up some time and expect the event . within a while after we heard them knock earnestly above , we went both up , they told us there had been the same disturbance as the night before and something more . for besides the tugging of the mat under the bed , the bedclothes upon them were often tugged and pulled , insomuch as they were fain to hold them hard with their hands to keep them from being pulled off . all was quiet for a little time while we were in the chamber with a light , but we were no sooner out of the chamber with the candle , but the noise under the ●…ed , tugging of the mat , pulling of the bedclothes began again . moreover something came into the bed , which the gentlewoman said ran up on her by degrees , and seemed little and soft like a mole . upon this she skreekt out , and we came in again with the candle , then all was still again . we retired often with the candle , and presently the same disturbance returned , together with a low whispering ▪ noise in many places about the bed , but chiefly towards the beds head , which we all heard staying in the chamber , and removing the candle into the next room . my father and mother rise , and there were none of us but heard all or most part of this , but nothing appeared to us . the thing was continually moving and stirring in some part or other of the bed , and most commonly at the feet , where it usually came up first . at last it came to that boldness that it would make the same disturbance while the candle was in the chamber , if but a little shaded behind the door , so that we could sometimes see the clothes pull'd and tugg'd , and we frequently saw it heave and lift up the clothes upon the bed towards the feet , in a little hill or rising , which both my brother and i often clapt our hands upon , perceiving it to move , and withall to make a little clacking noise , which cannot any more than the former whispering be exprest in writing . we could not perceive any thing more than the clothes , as often as we saw them so moved and heaved up . the shoos were laid up upon the beds tester , the second night , to prevent the clattering which was made with them the night before , and whilst we were standing talking in the chamber , as i was some distance from the bed , one of the shoos flew off and hit me lightly on the head , my hat being on . and another came presently tumbling down after it none stirring the bed . afterwards the aforesaid little thing came upon the gentlewoman so frequently , that if we were but the least removed , she could not lie quiet in her bed . then she fate up in her bed with a mantle about her , which when we were retired was pulled at as if it would have been plucked from her . whereupon she cried out again , and i came into the chamber again , and was desired to hold fast upon the mantle about her , which notwithstanding upon removal of the candle was tugged hard again , which i very sensibly perceived . whereupon we perceiving no cessation , my brother and i continued in the chamber all that night till break of day , vvith a candle in the room . the tugging of the matt under the bed , the heaving of the clothes about the feet , and the other vvhispering noise continuing by sits , till light appeared . there vvas scarcely any of us , especially she her self , that did not conjure that whisperer by the most sacred names to speak out and tell us its intent , but nothing was to be seen , nor any answer made . the third nights disturbance ; the gentlewoman resolved now to change her chamber , to try if the disturbance would follow , she did so , my sister still accompanying of her . my brother and i sate up as before below expecting again what would follow . the same noise was heard this third night as the night before above in the chamber . we had not sate long below before we were summoned up with loud knocking 's again , they were in the same case as before , if not worse . a while after they were in bed in this other chamber there was a clattering heard at the door ; presently after the same noise under the bed , the same heaving of the clothes , and the same whispering as before . but towards midnight that thing which came into the bed before , came now so often with such ungrateful skippings up and down upon her , that she often skreekt and cried out . it seemed cold and very smooth as she related , and would commonly come in at her feet , and run all up on her by her side to her shoulder . once she desired meto clap my hand upon her back near her shoulder blade , as feeling it just then come up thither . i did so on a suddain , and there seemed a cold blast or puff of wind to blow upon my hand just as i clapt it on her . and one thing more remarkable was this , when the whispering was heard at her beds-head , after we had many times in vain conjured it to speak and tell us the intent of its whisperings and disturbance , i spake to it very earnestly to speak out or whisper louder . hereupon it hissed out much louder than before , but nothing intelligible to be heard . at last this disturbance with the thing in the bed being no longer tolerable to the gentlewoman , my mother rise ( lying in the next chamber and hearing their perplexity ) came into her chamber and prayed sometime at her bedside just by her . whereupon it pleased god within a very short time after to remove all those noises and that which disturbed her . after that night i cannot tell certainly that there hath been any thing of that nature heard in the house . advertisement . this narrative though it was not among mr. glanvil's papers , but i found it by chance in mine own study , yet it being made by an eye-witness whom i knew to be one of judgement and integrity , i thought fit to insert it . and the rather , because of that passage , that when he clapt his hand upon the shoulder of the gentlewoman where the ghost was , a cool blast or puff of air seemed to bear or blow against his hand . which is like mr. glanvil's experiment of pressing the linnen bag in which some spirit was moving as a living animal . which are notable instances of their easie percribration through porous bodies . this troublesome spirit i suspect to have been the ghost of some party deceased who would have uttered something , but had not the knack of speaking so articulately as to be understood . and when they can speak intelligibly , it is ordinarily in a hoarse and low voice , as is observable in many stories , and particularly in a very fresh story of the ghost of one deceased that spoke to jacob brent some two years ago , an apprentice then to one mr. lawrence in the little minories ; of which to give some brief account , i think fitting for the very same reasons that i have inserted this of mr. paschal , namely , that it is from an eye - witness , and a discreet and well-disposed young man , as they that know him do testifie : and i will set down no more , nor so much as he himself declared or acknowledged , not onely to dr. cudworth , mr. fowler , and mr. glanvil , but very lately to my self also , viz. that he had conference with the ghost of some deceased party for about a quarter of an hour : that he had a glimpse of the shape thereof , being called into the room where it was , by a voice , saying , here , here ; but that he presently cried out , good god , let me see nothing , he being so assrighted with the sight . but however , he entertained discourse with it for about the time above-mentioned , received several things in charge from it to be done , and was commanded secrecy in some special matters ; but it gave such instructions , and made such discoveries , as right might be done to some that had been wronged by the party deceased . upon which performance of jacob brent , the disturbance of the house ceased : but for about six weeks before , mr. lawrence his house was miserably disturbed , they being most nights affrighted with thumpings and loud knocking 's at the chamber-doors , sometimes with a strange whirling noise up and down the rooms , and clapping upon the stairs . and that night jacob brent sate up in the kitchin expecting some conference with the spirit for the quiet of the house , he heard the door of the room above him that was fast lockt , fly open , while he was reading in eusebius , and immediately a swift running down the stairs , and a great knock at the kitchin-door which stood a jarr , and a chinking of money on the stairs , as he passed from the kitchin towards the dining-room over against it , whose door was lockt when they went to bed , but now opened as the door of the other room above the kitchin. into this dining-room he was invited , as is abovesaid , by a voice saying , here , here ; and there he received , and after executed , such directions as gave quiet afterwards to the house ; and he received thanks from the ghost after he had made his journey abroad to fulfil its desire , at his returning home , with a promise it would never trouble the house more . and of the troubles of the house before , the whole family were witnesses , as also of the conference of j. b. and the spirit , that they heard two speaking in the dining-room , though they were not so near as to understand what they said ; onely they heard j. b. pray to god that he might see nothing . that the house was really haunted , besides what has been said already , is further confirmed by mr. bamfield , who was desired to lie in the house some days before this conference of j. b. with the spirit : who though he heard no noises , yet felt his clothes tuckt about him , and his hand kindly stroaked , he being awake all night . and that this could be no trick of j. b. is further evident from that great emotion of mind he was in after this for some two hours , even almost to distraction , and was fain afterwards to be let bloud . but for his constant temper , he is observed to be , and i take him to be such , of a sober honest and sensible genius ; nor is he any sectarian , but an orderly son of the church of england . and if the injunctions of the ghost he conversed with , and common rules of prudence , did not forbid the declaring of some particulars , this is an experiment that might convince the most incredulous touching such things . but mr. glanvil complains in a letter of his to dr. h. more , that this shyness and tender respect of persons has hindered him of many a considerable story ; as i have also taken notice long since how mutilate the story of the shoemaker of breslaw is made , by reason of martinus weinrichius his concealing the shoemaker's name . but the mentioning of lockt doors flying open of their own accord , reminds me of mr. alcock's story of a chest with three locks unlocking itself , and slying wide open , and then locking itself again . which is as follows . relat. xxv . the story of mr. john bourne of durley in ireland , about a mile from bridgwater , counsellor at law. mr. john bourne , for his skill , care , and honesty , was made by his neighbour john mallet esq of enmore , the chief of his trustees for his son john mallet , ( father to elizabeth now countess dowager of rochester ) and the rest of his children in minority . he had the reputation of a worthy good man , and was commonly taken notice of for an habitual saying by way of interjection almost to any thing , viz. you say true , you say true , you are in the right . this mr. bourne sell sick at his house at durley in the year , and dr. raymond of oake was sent for to him , who after some time gave the said mr. bourne over . and he had not now spake in twenty sour hours , when the said dr. raymond and mrs. carlisle ( mr. bourne's nephews wise , whose husband he made one of his heirs ) sitting by his bedside , the doctor opened the curtains at the beds feet , to give him air ; when on a suddain , to the horrour and amazement of dr. raymond and mrs. carlisle , the great iron chest by the window at his beds seet with three locks to it ( in which were all the writings and evidences of the said mr. mallet's estate ) began to open , first one lock , then another , then the third . afterwards the lid of the said iron chest lifted up itself , and stood wide open . then the patient mr. bourne , who had not spoke in twenty four hours , lifted himself up also , and looking upon the chest , cryed , you say true , you say true , you are in the right , i 'le be with you by and by . so the patient lay down and spake no more . then the chest fell again of itself , and lockt itself one lock after another , as the three locks opened ; and they tried to knock it open and could not , and mr. bourne died within an hour after . advertisement . this narrative was sent in a letter to j. c. for dr. h. more , from mr. thomas alcock of shear hampton ; of which in a letter to the said doctor he gives this account . i am , saith he , very confident of the truth of the story : for i had it from a very good lady , the eldest daughter of the said john mallet , ( whose trustee mr. bourne was ) and onely aunt to the countess of rochester , who knew all the parties ; and have heard dr. raymond and mr. carlisle relate it often with amazement , being both persons of credit . the curious may be inquisitive what the meaning of the opening of the chest may be , and of mr. bourne his say , you say true , &c. i 'le be with you by and by . as for the former , it is noted by paracelsus especially , and by others , that there are signs often given of the departure of sick men lying on their death-beds , of which this opening of the iron coffer or chest and closing again , is more than ordinary significant , especially if we consider the nearness of sound and sence betwixt coffer and coffin , and recal to mind that of virgil ; olli dura quies oculos & serreus urget somnus — though this quaintness is more than is requisite in these prodigies presaging the sick man's death . as for the latter , it seems to be nothing else but the saying amen to the presage , uttered in his accustomary form of speech : as if he should say , you of the invisible kingdom of spirits have given the token of my suddain departure : and you say true , i shall be with you by and by . which he was enabled so assuredly to assent to , upon the advantage of the relaxation of his soul now departing from the body . which diodorus siculus , lib. . notes to be the opinion of pythagoras and his followers , that it is the priviledge of the soul near her departure to exercise a fatidical faculty , and to pronounce truely touching things future , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that humane souls prognostick things to come at what time they are separating from their body . relat. xxvi . the apparition of james haddock to francis taverner near drum-bridge in ireland , comprized in a letter of thomas alcock to dr. h. more . at michaelmas . francis taverner , about twenty five years old , a lusty , proper , stout fellow , then servant at large ( afterwards porter ) to the lord chichester earl of donegal , at belfast in the north of ireland , county of antrim , and diccess of connor , riding late in the night from hilbrough homeward , near drum bridge , his horse , though of good metal , suddainly made a stand ; and he supposing him to be taken with the staggers , alighted to bloud him in the mouth , and presently mounted again . as he was setting forward , there seemed to pass by him two horsemen , though he could not hear the treading of their seet , which amazed him . presently there appeared a third in a white coat , just at his elbow in the likeness of james haddock formerly an inhabitant in malone , where he died near five years before . whereupon taverner askt him in the name of god who he was ? he replied , i am james haddock , and you may call to mind by this token ; that about five years ago i and two other friends were at your fathers house , and you by your fathers appointment brought us some nuts , and therefore be not afraid , says the apparition . whereupon taverner , remembring the circumstances , thought it might be haddock ; and those two who passed by before him , he thought to be his two friends with him when he gave them nuts , and courageously askt him why he appeared to him rather than any other . he answered , because he was a man of more resolution than others ; and if he would ride his way with him , he would acquaint him with a business he had to deliver him . which taverner refused to do , and would go his own way , ( for they were now at a quadrivial ) and so rode on homewards . but immediately on the departure there arose a great wind , and withal he heard very hideous screeches and noises , to his great amazement ; but riding forward as fast as he could , he at last heard the cocks crow , to his comsort ; he alighted off from his horse , and salling to prayer , desired god's assistance , and so got safe home . the night a●…ter there appeared again to him the likeness of james haddock and bid him go to elenor welsh , ( now the wife of davis living at malone , but formerly the wife of the said james haddock , by whom she had an onely son , to whom the said james haddock had by his will given a lease which he held of the lord chichester , of which the son was deprived by davis who had married his mother ) and to ask her if her maiden-name was not elenor welsh ; and if it were , to tell her , that it was the will of her former husband james haddock that their son should be righted in the lease . but taverner , partly loath to gain the ill will of his neighbours , and partly thinking he should not be credited but lookt on as deluded , long neglected to do his message , till having been every night for about a months space haunted with this apparition in several forms every night more and more terrible , ( which was usually preceded by an unusual trembling over his whole body , and great change of countenance manifest to his wife , in whose presence frequently the apparition was , though not visible to her ) at length he went to malone to davis's wife , and askt whether her maiden-name was not elenor welsh ; if it was , he had something to say to her . she replied , there was another elenor welsh besides her . hereupon taverner returned without delivering his message . the same night being fast asleep in his bed , ( for the former apparitions were as he sate by the fire with his wife ) by something pressing upon him , he was awakened , and saw again the apparition of james haddock in a white coat as at other times , who asked him if he had delivered his message ? he answered , he had been there with elenor welsh . upon which the apparition looking more pleasantly upon him , bid him not be afraid , and so vanished in a flash of brightness . but some nights after ( he having not delivered his message ) he came again , and appearing in many formidable shapes , threatned to tear him in pieces if he did not do it . this made him leave his house where he dwelt in the mountains , and betake himself to the town of belfast , where he sate up all night at one pierce's house a shoemaker , accompanied with the said pierce and a servant or two of the lord chichester , who were desirous to see or hear the spirit . about midnight as they were all by the fire-side they beheld taverner's countenance to change , and a trembling to fall on him , who presently espied the apparition in a room opposite to him where he sate , and took up the candle and went to it , and resolutely askt it in the name of god wherefore it haunted him ? it replied , because he had not delivered the message , and withal threatned to tear him in pi●…ces if he did not do it speedily ; and so , changing itself into many prodigious shapes , it vanisht in white like a ghost . whereupon francis taverner became much dejected and troubled , and next day went to the lord chichester's house , and with tears in his eyes , related to some of the family the sadness of his condition . they told it to my lord's chaplain mr. james south , who came presently to taverner , and being acquainted of his whole story , advised him to go this present time to malone to deliver punctually his message , and promised to go along with him . but first they went to dr. lewis downs then minister of belfast , who upon hearing the relation of the whole matter , doubted at first of the truth of it , attributing it rather to melancholy than any thing of reality . but being afterwards fully satisfied of it , the onely scruple remaining was , whether it might be lawful to go on such a business , not knowing whose errand it was ; since , though it was a real apparition of some spirit , yet it was questionable whether of a good or a bad spirit . yet the justice of the cause , ( it being the common report the youth was wronged ) and other considerations prevailing , he went with them . so they three went to davis's house , where the woman being desired to come to them , taverner did effectually do his message , by telling her , that he could not be at quiet for the ghost of her former husband james haddock , who threatned to tear him in pieces if he did not tell her she must right john haddock her son by him , in a lease wherein she and davis her now husband had wronged him . this done , he presently found great quietness in his mind ; and , thanking the gentlemen for their company , advice , and assistance , he departed thence to his brother's house at drum-bridge : where , about two nights after , the aforesaid apparition came to him again , and more pleasantly than formerly , askt if he had delivered his message ? he answered , he had done it fully . it replied , that he must do the same message to the executors also , that the business might be perfected . at this meeting taverner asked the spirit if davis would do him any hurt ; to which it answered at first somewhat doubtfully ; but at length threatned davis if he attempted any thing to the injury of taverner , and so vanisht away in white . the day following , dr. jeremie taylor bishop of down , connor , and dromore , was to go to keep court at dromore , and commanded me , who was then secretary to him , to write for taverner to meet him there , which he did . and there in the presence of many people he examined taverner strictly of this strange scene of providence , as my lord styl'd it ; and by the account given him both by taverner , and others who knew taverner and much of the former particulars , his lordship was satisfied that the apparition was true and real ; but said no more there to him , because at hilbrough , three miles from thence on his way home , my lord was informed that my lady conway and other persons of quality were come purposely to hear his lordship examine the matter . so tarverner went with us to hilbrough , and there , to satisfie the curiosity of the fresh company , after asking many things anew , and some over again , my lord advised him the next time the spirit appeared to ask him these questions . whence are you ? are you a good or a bad spirit ? where is your abode ? what station do you hold ? how are you regimented in the other world ? and what is the reason that you appear for the relief of your son in so small a matter , when so many widows and orphans are oppressed in the world , being defrauded of greater matters , and none from thence of their relations appear , as you do , to right them ? that night taverner was sent for to lisburne to my lord conway's three miles from hilbrough on his way home to belfast , where he was again strictly examined in the presence of many good men and women of the aforesaid matter , was ordered to lie at my lord conway's all night ; and about nine or ten a clock at night , standing by the fire-side with his brother and many others , his countenance changed , and he sell into a trembling , the usual prognostick of the apparition ; and , being loath to make any disturbance in his lordships house , he and his brother went out into the court , where he saw the spirit coming over the wall ; which , approaching nearer , askt him if he had done his message to the executor also ? he replied , he had , and wondered it should still haunt him . it replied , he need not fear , for it would do him no hurt , nor trouble him any more , but the executor if he did not see the boy righted . here his brother put him in mind to ask the spirit what the bishop bid him , which he did presently . but it gave him no answer , but crawled on its hands and feet over the wall again , and so vanisht in white , with a most melodious harmony . note , ( ) that pierce , at whose house , and in whose presence the apparition was , being askt whether he saw the spirit , said , he did not , but thought at that time he had a mist all over his eyes . ( ) what was then spoke to taverner was in so low and hollow a voice , that they could not understand what it said . ( ) at pierce's house it s●…ood just in the entry of a door ; and as a maid passed by to go in at the door , taverner saw it go aside and give way to the maid , though she saw it not . ( ) that the lease was hereupon disposed on to the boys use . ( ) the spirit at the last apparition at my lord conway's house , revealed somewhat to taverner , which he would not discover to any of us that askt him . this taverner , with all the persons and places mentioned in the story , i knew very well , and all wise and good men did believe it , especially the bishop , and dean of connor dr. rust : witness your humble servant thomas alcock . advertisement . it will not be amiss to set down here what mr. alcock addes by way of postscript in his letter . there is an odd story , saith he , depending on this , which i cannot chuse but tell you . the boys friends put the trustees and executor on this apparitions account into our courts , where it was pleasant to hear my lord talk to them on the whole matter . the uncle and trustee , one john costlet , forswore the thing , railed on taverner , and made strange imprecations , and wisht judgments might fall on him if he knew of any such lease ; but the fear of the apparitions menaces by taverner scar'd him into a promise of justice at least . about four or five years after , when my lord died , and the noise of the apparition was over , costlet began again to threaten the boy with law , &c. but being drunk at hill-hall by lisburne , coming home he fell from his horse , and never spake more . this is a sad truth to my knowledge . relat. xxvii . the story of david hunter neat-herd to the bishop of down and connor , at portmore in ireland , . from the same hand . david hunter neat-herd at the bishop's house at portmore , there appeared to him one night , carrying a log of wood into the dairie , an old woman , which amazed him , for he knew her not : but the fright made him throw away his log of wood and run into the house . the next night she appeared again to him , and he could not chuse but follow her all night ; and so almost every night for near three quarters of a year . whenever she came , he must go with her through the woods at a good round rate ; and the poor fellow lookt as if he was bewitcht and travelled off his legs . and when in bed with his wife , if she appeared , he must rise and go . and because his wife could not hold him in his bed , she would go too , and walk after him fill day , though she see nothing : but his little dog was so well acquainted with the apparition , that he would follow her as well as his master . if a tree stood in her walk , he observed her always to go through it . in all this while she spake not . but one day the said david going over a hedge into the high-way , she came just against him , and he cried out , lord bless me , would i was dead ; shall i never be delivered from this misery ? at which , and the lord bless me too , says she : it was very happy you spake first , for till then i had no power to speak , though i have followed you so long . my name , says she , is margaret — i lived here before the war , and had one son by my husband . when he died i married a souldier , by whom i had several children , which that former son maintained , else we must have all starved . he lives beyond the baun-water ; pray go to him and bid him dig under such a harth , and there he shall find s. let him pay what i owe in such a place , and the rest to the charge unpayed at my funeral ; and go to my son that lives here , which i had by my latter husband , and tell him that he lives a wicked and a dissolute life , and is very unnatural and ungrateful to his brother that maintained him ; and if he does not mend his life , god almighty will destroy him . david hunter told her he never knew her . no , says she , i died seven years before you came into the countrey : but for all that , if he would do her message , she would never hurt him . but he deferred doing as the apparition bid him , and she appeared the night after as he lay in bed , and struck him on the shoulder very hard ; at which he cried out , and askt her if she did not promise she would not hurt him ? she said , that was if he did her message ; if not , she would kill him . he told her he could not go now by reason the waters were out . she said she was content he should stay till they were abated ; but charged him afterwards not to fail her . so he did her errand , and afterwards she appeared and gave him thanks . for now , said she , i shall be at rest , therefore pray you lift me up from the ground , and i will trouble you no more . so david hunter lifted her up from the ground , and , as he said , she felt just like a bag of feathers in his arms . so she vanisht , and he heard most delicate musick as she went off , over his head ; and he never was more troubled . this account the poor fellow gave us every day as the apparition spake to him , and my lady conway came to portmore , where she askt the fellow the same questions and many more . this i know to be true , being all the while with my lord of down , and the fellow a poor neat-herd there . thomas alcock . advertisement . it is no small confirmation to my self of the truth of these two last stories , in both which my lady conway is mentioned , in that i received two letters from that incomparable lady out of ireland touching them both . the former is dated , lisburne , march . . wherein she writes thus : i have spoken lately with two simple country-people who have been much perplexed with two several persons who have died lately . the stories are too long to relate ; but the circumstances are such , as i know not how to misbelieve the stories . the persons cannot be suspected to have any design , and were altogether unacquainted in the families of them that appeared , and wholly ignorant of those things in them that they now relate , and have charge to sollicite the amendment of some miscarriages by some persons intrusted , which they could never hear of , as is supposed , by any other means . there are many other probabilities , but all evaded by several persons here . and to give you a taste of their goodly e●…asions , i will transcribe a passage out of the other letter of the said excellent lady , dated , lisburne , april . . wherein she writes thus : the relation i sent you of two in this country is certainly liable to as little exception ( there was mention of the drummer of tedworth before ) as any one shall meet with ; as may appear by the diligent search some have made for a flaw and objection against the parties , who , after all , they confess , must needs appear perfectly uninteressed , and impossible to have had from any concerned what they have delivered . but they believe that either drunkenness or desperate melancholy did by chance enable them to light upon greater truths than themselves thought of . thus far that excellent person . and it was enough for this noble lady onely to recite their solution of the phaenomenon into melancholy and drunkenness , it being so trisling and silly , that it wanted to further refutation than the mere recital . that drink may discover the secrets of him that is drunk , as the poet observes , is reasonable enough : but that a man by being drunk is better capacitated to understand the secrets of another man , or of his family , is so wilde a paradox , that no sober man can admit it . and what is melancholy but a natural drunkenness when it serments ? and moreover , it being but by chance that melancholy or drunkenness enables them to light upon such things , why may not sanguine and sobriety chance as well to do the same , and not rather better , if there be any betterness in things by chance : but if there be any advantage in fermenting melancholy or strong drink , it is because the soul is more excited , and made more ready to discover its own more inward furniture , as men in drink reveal their own secrets . but the soul has no innate idea's of particular things , and therefore the greatest estervescency of drink or melancholy will not a jot better dispose her to the knowledge of particulars , but indispose her for the reception of them from without . so blindly do these witlings philosophize touching things of this nature . and yet , i dare say , this was the very best of their evasions : which being no better against these two stories , and the stories so sifted and examined ( to say nothing of others ) by a person of so quick a wit , impartial judgment and sagacity , as i know that excellent lady to have been , i must confess , that to me it is a confirmation as strong as i can desire for the main strokes of the stories , of which i retain some memory , having heard a more particular account of them from her ladyship presently upon her return from ireland some sixteen years ago . nor do doubt but mr. alcock has approved himself a faithful reciter of them as to the main ; nor can there any one rightly be deemed more fit and able , he being present at the examination of taverner , and dwelling at portmore with the bishop of down , whose servant hunter was . relat. xxviii . the confessions of certain scotch witches , taken out of an authentick copy of their trial at the assizes held at paisley in scotland , feb. . . touching the bewitching of sir george maxwel . the tenour of the confessions taken before justices : as first of annabil stuart of the age of fourteen years , or thereby ; who declared that she was brought in the presence of the justices for the crime of witchcraft ; and declared , that on harvest last , the devil in the shape of a black man came to her mothers house , and required the declarant to give her self up to him ; and that the devil promised her that she should not want any thing that was good . declares , that she being enticed by her mother jannet mathie , and bessie weir , who was officer to their several meetings , she put her hand to the crown of her head , and the other to the sole of her foot , and did give herself up to the devil . declares , that her mother promised her a new coat for doing of it . declares , that her spirits name was enippa , and that the devil took her by the hand and nipped her arm , which continued to be sore for half an hour . declares , that the devil in the shape of a black man lay with her in the bed under the clothes , and that she found him cold . declares , that thereafter he placed her nearest himself . and declares , she was present in her mothers house when the effigies of wax was made ; and that it was made to represent sir george maxwel . declares , that the black man , janet mathie , the declarant's mother ( whose spirit 's name was landlady ; ) bessie weir , whose spirit 's name is sopha ; margaret craige , whose spirits name is rigerum ; and margaret jackson , whose spirit 's name is locas , were all present at the making of the said effigies ; and that they bound it on a spit , and turned it before the fire ; and that it was turned by bessie weir , saying , as they turned it , sir george maxwel , sir george maxwel ; and that this was expressed by all of them , and by the declarant . declares , that this picture was made in october last . and further declares , that upon the third day of january instant , bessie weir came to her mother's house , and advertised her to come to her brother john stuart's upon the night following . and that accordingly she came to the place , where she found bessie weir , margery craige , magaret jackson , and her brother john stuart , and a man with black clothes , a blue band , and white hand-cuffs with hogers , and that his feet were cloven . and the declarant sate down by the fire-side with them , when they made a picture of clay , in which they placed pins in the brest and sides : and declares , that they placed one in every side , and one in the breast . declared , that the black man did put the pins in the picture of wax ; but is not sure who put in the pins in the picture of clay . declares , that the effigies produced are the effigies she saw made . declares , that the black mans name is ejoall . this declaration was emitted before james dunlop of husil , william gremlaye , &c. jan. . . ita est . robertus park notarius publicus , &c. the second confession is of john stuart , who being interrogate anent this crime of witchcraft , declared , that upon wednesday the third day of january instant , bessie weir in pollocton came to the declarant late at night , who being without doors near his own house , the said bessie weir did intimate to him , that there was a meeting to be at his house the next day : and that the devil under the shape of a black man , margaret jackson , margery craige , and the said bessie weir , were to be present . and that bessie weir required the declarant to be there , which he promised . and that the next night , after the declarant had gone to bed , the black man came in and called the declarant quietly by his name . upon which he arose from his bed , and put on his clothes , and lighted a candle . declares , that margaret jackson , bessie weir , and margery craige did enter in at a window in the gavil of the declarant's house . and that the first thing that the black man required , was , that the declarant should renounce his baptism , and deliver himself up wholly to him : which the declarant did , by putting one hand on the crown of his head , and the other on the sole of his foot. and that he was tempted to it by the devil 's promising that he should not want any pleasure , and that he should get his heart filled on all that shall do him wrong . declares , that he gave him the name of jonas for his spirits name . declares , that thereafter the devil required every one of their consents for the making of the effigies of clay for the taking away the life of sir george maxwel of pollock , to revenge the taking of the declarants mother jannet mathie . declares , that every one of the persons above named gave their consent to the making of the said effigies , and that they wrought the clay , and that the black man did make the figure of the head and face and two arms to the said effigies . declares , that the devil set three pins in the same , one in each side , and one in the breast : and that the declarant did hold the candle to them all the time the picture was making . and that he observed one of the black man's feet to be cloven : and that the black man's apparel was black : and that he had a bluish band and handcuffs ; and that he had hogers on his legs without shoes : and that the black man's voice was hough and goustie . and further declares , that after they had begun the forming of the effigies , his sister annabil stuart , a childe of thirteen or fourteen years of age , came knocking at the door , and being let in by the declarant , she staid with them a considerable time , but that she went away before the rest , he having opened the door to her . declares , that the rest went out at the window at which they entred . declares , that the effigies was placed by bessie weir in his bedstraw . he further declares , he himself did envy against sir george maxwel for apprehending jannet mathie his mother : and that bessie weir had great malice against this sir george maxwel ; and that her quarrel was , as the declarant conceived , because the said sir george had not entred her husband to his harvest-service ; and also declares , that the said effigies was made upon the fourth day of january instant , and that the devil's name was ejoall . declares that his spirits name was jonas , and bessie weir's spirits name , who was officer , was sopha ; and that margaret jackson's spirit 's name was locas ; and that annabil stuart's , the declarant's sister 's was enippa ; but does not remember what margery craige's spirit 's name was . declares , that he cannot write . this confession was emitted in the presence of the witnesses to the other confession , and on the same day . ita est . robertus park notarius publicus , &c. the confession of margaret jackson relict of tho. stuart in shaws , who being examined by the justices anent her being guilty of witchcraft , declares , that she was present at the making of the first essigies and picture that was made in jannet mathie's house in october , and that the devil in the shape of a black man , jannet mathie , bessie weir , margery craige , and annabil stuart , was present at the making of the said essigies , and that it was made to represent sir george maxwel of pollock , for the taking away his life . declares , that fourty years ago , or thereabout , she was at pollockshaw-croft , with some few sticks on her back , and that the black man came to her , and that she did give up herself unto the black man from the top of her head to the sole of her foot ; and that this was after the declarants renouncing of her baptism ; and that the spirit 's name which he designed her was locas . and that about the third or fourth of january instant , or thereby , in the night-time when she awaked , she found a man to be in bed with her , whom she supposed to have been her husband , though her husband had been dead twenty years or thereby , and that the man immediately disappeared : and declares that this man who disappeared was the devil . declares , that upon thursday the fourth of january instant , she was present in the house of john stuart at night when the effigies of clay was made , and that she saw the black man there , sometimes sitting , sometimes standing with john stuart ; and that the black man's clothes were black , and that he had white handcuffs . and that bessie weir in pollockton , annabil stuart in shaws , and margery craige were at the aforesaid time and place of making the said effigies of clay ; and declares , that she gave her consent to the making of the same ; and declares that the devils name who compeired in the black man's shape was ejoall . sic subscribitur . ita est . robertus park notarius publicus , &c. now follow the depositions of certain persons agreeing with the confessions of the abovesaid witches . a●…dr . martin servitour to the lord of pollock , of the age of thirty years or thereby , depones , that he was present in the house of jannet mathie pannal when the picture of wax produced was found in a little hole in the wall at the back of the fire . depones , that sir george his sickness did fall upon him about the eighteenth of october or thereby . depones , that the picture of wax was found on the ** of december , and that sir george his sickness did abate and relent about the time the picture of wax was found and discovered in jannet mathie's house . depones , that the pins were placed in the right and left sides , and that sir george maxwel of pollock his pains , as he understood by sir george's complaining of these pains , lay most in his right and left sides . and depones , that sir george his pains did abate and relent after the finding of the said picture of wax and taking out of the pins as is said . and depones , that the pannal jannet mathie has been by fame and bruite reputed a witch these several years by past . and this is the truth as he shall answer to god. sic subscrib . andr. martin . laurence pollock secretary to the lord of pollock , sworn and purged of partial counsel , depones as follows , that on the ** day of december he was in the pannal jannet mathie's house when the picture was found ; and that he did not see it before it was brought to the pannal's door . depones , that sir george maxwel of pollock's sickness did seize upon him about the fourteenth of october or thereby , and he did continue in his sickness or distemper for six weeks or thereby . depones , that sir george his sickness did abate and relent after the finding of the said picture of wax and taking out of the pins that were in the effigies . depones , that by open bruit and common fame , jannet mathie , and bessie weir , and margery craige , are brandit to be witches . depones , that the truth is this as he shall answer it to god. sic subscrib . laurence pollock . lodovic stuart of auchunhead being sworn and purged of partial counsel , depones , that sir george his sickness fell upon him the fourteenth or fifteenth of october or thereby . depones , that he was not present at the finding of the picture of wax ; but that he had seen sir george maxwel of pollock after it was found ; and having seen him in his sickness oftentimes before , he did perceive that sir george had sensibly recovered after the time that the said picture was said to be found , which was upon the th or th of december . depones , that jannet mathie and margery craige two of the pannals are by report of the country said to be witches . depones , that he having come to pollock he did see sir george maxwel , whose pains did recur , and that his pains and torments were greatly encreased in respect of what they were before the finding of the picture of wax . depones , that upon the th of january when they left the said sir george maxwel of pollock , the deponent james dunlop of housil , allan douglace , and several others , did go to the house of john stuart warlock in pollock-shaw , and there he found a picture of clay in the said john stuart's bedstraw . depones , that there was three pins in the said picture of clay , and that there was one in each side , and one in the breast . and depones , that being returned to sir george his house , sir george told the deponent that he found great ease of his pains , and that it was before the deponent housil and the rest did reveal to him that they had found the said picture of clay ; and further depones , that to his own observation he did perceive that sir george had sensibly recovered . depones , that they took the said john stuart pannal prisoner with them at the finding of the said effigies . and depones , that this is truth as he shall answer it to god. sic subscrib . lodowick stuart . there follow more depositions in the copy , but these are the most for our purpose , and enough to discover that the consession of those witches are no fables nor dreams . advertisement . these confessions and depositions are transcribed out of the copy in the same scottish dialect that i found them ; and several words there are which i profess i understand not , as those for example concerning the black mans voice , that it was hough and goustie : but if the voice of this black man be like that of his who appeared to the witches whom mr. hunt examined , they may signifie a big and low voice . there is another scottish trial of witches amongst mr. glanvil's papers , with the same general subscription that this has , viz. robert martin clerk to the justice court. but that is of too old a date , it being in the year , to comply with the title of our stories . but it being a true copy of record so authentick , though not so fresh , it may haply not be amiss briefly to name some effects , kinds , or circumstances of witchcraft therein mentioned ; such especially as have not occurred in the foregoing stories ; as the giving and taking away power from sundry mens genitalmembers , for which jannet clark was accused . that which is observable in john fiene is , that the devil appeared to him not in black , but in white raiment ; but proposed as hellish a covenant to him as those fiends that appear in black . as also lying dead two or three hours , and his spirit tane , ( as the phrase in the record is ) ●…is being carried or transported to many mountains , and , as he thought , through the world , according to his own depositions . his hearing the devil preach in a kirk in the pulpit in the night by candle-light , the candle burning blue . that in a conventicle of witches , whose names are specified in the record , he with the rest at parting kissed the devil's breech ; the record speaks more broadly . his skimming on the sea in a boat with those of his gang , and his foretelling the leak in the queens ship by the help of the devil . his raising winds with the rest at the king's passage into denmark , by casting a cat into the sea , which the devil delivered to them , and taught them to cry hola when they cast it in . his raising a mist at the king's return from denmark , by getting satan to cast a thing like a foot-ball ( it appeared to john like a wisp ) into the sea , which made a vapour or reek to arise , whereby the king's majesty might be cast upon the coast of england . his hearing the devil again preach in a pulpit in black , who after pointed them to graves , to open and dismember the corpse therein ; which done , incontinently they were transported without words . his opening locks by sorcery , as one by mere blowing into a womans hand while he sa●…e by the fire . his raising sour candles on the luggs of an horse , and another on the top of the staff of his rider in the night , that he made it as light as day ; and how the man sell down dead at the entring within his house at his return home . his embarquing in a boat with other witches , and sailing over sea , and entring within a ship , and drinking good wine and ale there , and sinking the ship when they had done , with the persons in it . his kissing satan's breech again alter another conventicle . his being swistly carried above in the chasing of a cat to catch her to cast into the sea , thereby to raise winds , according to the prescription of satan . his pretending to tell any man how long he should live if he told him but the day of his birth . there are also several things in agnes sympson's witchcrast , such as there scarce occur the like in the foregoing stories . as her skill in diseases . that the sickness of will. black was an elf-shot . her heating also of them by sorcery , and foretelling the party whether he should live or die , and others how long they should live . her taking the sick parties pains and sickness upon herself for a time , and then translating it to a third person . her use of long scriptural prayers and rhymes containing the main points of christianity , so that she may seem to have been not so much a white witch as an holy woman . and yet it is upon record that she made a covenant with the devil in the shape of a man , and in suchlike hellish manner as other witches do . but when she sought for answers from the devil upon any occasion , he appeared to her in the shape of a dog ; but the formula of her dismissing of him , was , the charging him to depart on the law he lives on , as she did when she dismist him after her consulting him about the old lady edmonston's sickness ; but her invocation was , elva , come and speak to me , who came in the likeness of a dog. her sailing with her fellow-witches in a boat to a ship , where the devil caused her to drink good wine , she neither seeing the mariners , nor the mariners her . but after all , the devil raised a wind whereby the ship perished . her baptizing , and using other ceremonies upon a cat , with other witches , to hinder the queen's coming into scotland . her raising of a spirit to conjure a picture of wax for the destroying of mr. john moscrope . hitherto i have brought but small shreds out of this ancient record , but i will conclude with a full paragraph , it containing the confession of agnes sympson to king james then king of the scots : which is this . item , fyled and convict for sameckle as she confest before his majesty , that the devil in mans likeness met her going out in the fields from her own house at keith betwixt five and six at even , being alone , and commandit her to be at north-bervick-kirk the next night . and she past then on horseback , conveyed by her good-son called john couper , and lighted at the kirk-yard , or a little before she came to it , about eleven hours at even . they danced along the kirk-yard , geilie duncan plaid to them on a trump , john fien mussiled led all the rest ; the said agnes and her daughter followed next . besides , there were kate grey , george moilis wife , robert greirson , katharine duncan , bessie right , isabel gilmore , john graymaill , duncan buchanan , thomas barnhil and his wife , gilbert macgil , john macgil , katharine macgil , with the rest of their complices above an hundred persons , whereof there were six men , and all the rest women . the women made first their homage , and then the men. the men were turned nine times widdershins about , and the women six times . john fien blew up the doors and blew in the lights , which were like mickle black candles sticking round about the pulpit . the devil startit up himself in the pulpit like a mickle black man , and every one answered here. mr. robert greirson being named , they ran all hirdie girdie , and were angry : for it was promised he should be called robert the comptroller , alias rob the rowar , for expriming of his name . the first thing he demandit was , if they keept all promise , and been good servants , and what they had done since the last time they had conveined . at his command they opened up three graves , two within and ane without the kirk , and took off the joynts of their fingers , toes , and neise , and parted them amongst them : and the said agnes sympson got for her part a winding-sheet and two joynts . the devil commandit them to keep the joynts upon them while they were dry , and then to make a powder of them to do evil withal . then he commandit them to keep his commandments , which were to do all the evil they could . before they departed they kiss'd his breech ; the record speaks more broad , as i noted before . he had on him ane gown and ane hat , which were both black : and they that were assembled part stood and part sate : john fien was ever nearest the devil at his left elbock , graymaill keeped the door . i have retained the scotch dialect here also , for the more authentickness of the matter , and have adjoyned this large paragraph , the confession therein contained being in all probability a more special occasion of king james his changing his opinion touching the existence of witches , which he was , as is reported , inclinable to think to be but a mere conceit before . for he was then but young , not passing five or six and twenty years of age when this examination was had before him . and part of the third chapter of his second book of his daemonologie seems to be a transcript of this very confession . wheresore this being so considerable an occurrence touching a business of such moment , the bringing in here so old a story amongst those of fresher memory , will , i hope , bring along with it its own excuse . thus have we contrived all the relations in mr. glanvil's papers which were thought considerable , into this second part of his saducismus triumphatus . he once intended to subjoyn thereto an answer to webster , wagstaff , and the author of the doctrine of devils , as you may observe from the first section of his proof of apparitions , &c. from holy scripture : but partly by bringing in already the chief things in that rude draught begun , into what is here published , and partly by stating the question truly and with right judgement , he has prevented himself , and made that labour needless . as indeed in a manner it ever was , their objections against mr. glanvil's opinion on these points , being wondrous weak , sorry and sophistical , and such as it were pity that any man of parts who can bestow his time better should squander it away in confuting such trisles . there is nothing that makes any least shew of strength , but that touching the palpability of the consistency of the bodies of the familiars of witches , as if it weakened our saviour's argument to his disciples for his resurrection , where he bids them handle him and see , for a spirit has not flesh and bones as they see him have . and he bids thomas thrust his hand into his side , that they might be sure he was no spectre or spirit , but the very christ with his flesh , bloud , and bones as he had before his crucifixion ; and they were as well ascertained of this , as sense , nay the surest sense , that of touch or feeling , could make them , that he had really flesh and bones , and such a temperament as humane bodies have . nor can any cavil avail against this from the familiars of witches , that will not as well weaken the assurance that we converse with such or such a friend , but with some spectre like him ; so that the allegation is as weak as peevish and malicious . and if he should doubt whether it was his real friend , or some spectre , if his friend should offer himself , as our saviour did , to be touched , searched and felt , would not any body think it were sufficient assurance ? but for a perverse caviller or crazy sceptick , what is it that will satisfie them ? but it may be it will be said , that there be concomitant considerations that will assure the party it is his friend and not a spectre . and are there not concomitant considerations here also ? the ancient prophecies , and christ's own prediction that he should rise from the dead out of the grave . and that god is a god of truth , and not of unfaithfulness and imposture : which assurance is of a more high and divine tenour than that of feeling his body . and therefore our saviour saith to thomas ; thomas , because thou hast seen me thou hast believed , blessed are they that have not seen and yet have believed : for it is a sign that a more noble and heavenly principle is awakened in them , that dispels that thick mist of sceptical stupor and dulness . it is a sign they are of a more holy , pure , and refined temper . and besides all this , what spectre ever challenged any one to make such a trial as this , to seel whether he was not very flesh and bone as real men are , when he would impose upon any ? or how is it proved , though spirits can bring their vehicle to a palpable consistency , that they can turn it into such as shall seel of the same articulate palpableness of flesh and bone and temperament that are in living men ? till this appear by confest experience to be in the palpable consistency of familiars or spirits that transact with witches , the allegation is infinitely weak upon that account also , as weak as spightful and perverse . but the hag-advocates will alledge any foolish thing , rather than seem to be able to say nothing . in the mean time i think it here seasonable to declare , that though this intended edition of saducismus triumphatus had not the happiness to be perfected by the ingenious author 's own hand before his death , yet such materials he left behind him , and the work in such a forwardness , that things being put together in that order and distinctness which they are , the discourse may prove as useful for the reclaiming men from saducism , though perhaps not altogether so delightful , as if his own hand had had the last polishing of it . and the publishing of it will also do him that right in the eyes of the world , that ( whereas he was suspected haply for some complaisance towards some persons that were over-inclinable to hobbianism , to have shrunk from the sense of such noble theories , with which his mind was enlightned in the morning of his days ) it from hence may appear that these things stuck close to him , and that he entertained them with a sincere warmth all along , as is evident from these papers then private within his own study-walls . as the profession of them broke out from him most expresly when he lay on his death-bed , as his intimate friend mr. thomas alcock largely sets down in a letter written to dr. h. more . and i think that is the time , if ever that men will speak their thoughts freely , as the poet hath observed in the like case , nam vere voces tum demum pectore ab imo ejiciuntur , & eripitur persona , manet res . to this sense , then 't is men from their hearts their mind declare , cast off their vizards , shew their faces bare . an account of what happened in the kingdom of sweden in the years , and . in relation to the persons that were accused for witches : and tried and executed by the king's command . printed at first in the swedish dialect by authority , and then translated into divers other languages ; and now , upon the requost of some friends , done into english. by anthony horneck preacher at the savoy . london : printed , . the translators preface to the reader . shewing , what credit may be given to the matter of fact related in the ensuing narrative . that we are to believe nothing but what we have seen , is a rule so false , that we dare not call our selves rational creatures , and avouch it ; yet as irrational as the maxime is , is become modish with some men , and those no ●…ery mean wits neither , to make use of it ; and though they will hardly own it in its full latitude , yet when it comes to particulars , let the reasons to the contrary be never so pregnant or convincing , they 'le hugg it as their sacred anchor , and laugh at all those credulous wretches that , without seeing , are so easily chous'd into an imprudent confidence . and this pitiful stratagem we find practised in no affair so much as that of spirits and witches , and apparitions , which must all be fancies , and hypocondriack dreams , and the effects of distempered brains , because their own are so dull as not to be able to pierce into those mysteries . i do not deny but the imagination may be , and is sometime , deluded ; and melancholy people may fancy they hear voices , and see very strange things , which have no other foundation but their own weakness , and like bubbles break into air , and nothing , by their own vanity . yet as no man doth therefore take unpolisht diamonds to be pebbles , because they do look like them , so neither must all passages of this nature we hear or read of , be traduced as self-conceit , or derided as old wives fables , because some smell strong of imposture and sophistication . we believe men of reason and experience , and free from fumes , when a person of ordinary intellectuals finds no great credit with us ; and if we think our selves wise for doing so , why should any man so much forget himself , as to be an infidel in point of such phaenomena's , when even the most judicious men have had experience of such passages ? it seems 〈◊〉 me no less than madness to contradict what both wise and unwise men do unanimously agree in ; and how jews . heathens , mahometans , and christians , both learned and unlearned , should come to conspire into this cheat , as yet seems to me un accountable . if some few melancholy monks , or old women had seen such ghosts and apparitions , we might then suspect that what they pretend to have seen might be nothing , but the effect of a disordered imagination ; but when the whole world , as it were , and men of all religions , men of all ages too , have been forced , by strong evidences , to acknowledge the truth of such occurrences , i know not what strength there can be in the argument drawn from the consent of nations in things of a sublimer nature , if here it be of no efficacy . men that have attempted to evade the places of scripture which speak of ghosts and witches , we see how they are forced to turn and wind the texts , and make , in a manner , noses of wax of them , and rather squeeze than gather the sence , as if the holy writers had spoke like sophisters , and not like men who made it their business to condescend to the capacity of the common people . let a man put no force at all on those passages of holy writ , and then see what sence they are like to yield . it 's strange to see how some men have endeavoured to elude the story of the witch of endor ; and as far as i can judge , they play more hocus-pocus tricks in the explication of that passage , than the witch herself did in raising the deceased samuel . to those straits is falshood driven , while truth loves plains , and undisguised expressions ; and errour will seek out holes and labyrinths to hide itself , while truth plays above board , and scorns the subterfuges of the sceptick interpreter . men and brethren , why should it seem a thing incredible with you that god should permit spirits to appear , and the devil to exert his power among men on earth ? hath god ever engaged his word to the contrary ; or is it against the nature of spirits to assume airy vehicles and bodies of condensed air , or to animate grosser substances to shew themselves to mortals upon certain occasions ? i am so much a prophet as to foresee what will be the fate of the ensuing story , nor can i suppose that upon the reading of it , mens verdicts will be much changed from what they were , if they have set up this resolution , to believe nothing that looks like the shadow of an apparition , though the things mentioned here cannot be unknown to any that have been conversant with forrain affairs of late years . and though there cannot be a greater evidence than the testimony of a whole kingdom , yet your nicer men will think it a disparagement to them to believe it ; nor will it ever extort assent from any that build the reputation of their wit upon contradicting what hath been received by the vulgar . the passages ▪ here related wrought so great a consternation , not onely on the natives , but strangers too , that the heer christian rumpf , then resident for the states general at stockholm , thought himself obliged to send away his little son for holland , lest he should be endangered by these villanous pra●…es , which seem'd to threaten all the inhabitants of the kingdom . and a friend of mine in town , being then in holstein , remembers very well that the duke of holstein sent an express to the king of sweden to know the truth of this famous witcheraft : to whom the king modestly replied , that his judges and commissioners had caused divers men , women , and children to be burnt and executed upon such pregnant evidences a●… were brought before them ; but whether the actions they confessed , and which were proved against them , were real , or onely effects of strong imagination , he was not as yet able to determine . add to all this , that the circumstances mentioned in the ensuing narrative , are at this day to be seen in the royal chancery at stockholm ; and a person of my acquaintance offered me ●…o procure a copy of them under the hands of publick registers , if i desired it : not to mention that in the year . baron sparr , who was sent embassadour from the crown of sweden to the court of england , did upon his word aver the matter of fact recorded here to be undoubtedly true , to several persons of note and eminency , with other particulars , stranger than those set down i●… these papers . and to this purpose divers ●…ters were sent from sweden and h●…urgh to several persons here in london : 〈◊〉 much , that should a man born in , or acquainted with those parts , hear any person dispute the truth of it , he would wonder where people have lived , or what sullen humour doth possess them , to disbelieve that which so many thousands in that kingdom have felt the sad effect of . that a spirit can lift up men and women , and grosser bodies , into the air , i question no more , than i doubt that the wind can overthrow houses , or drive stones upward from their centre . and though i cannot comprehend the philosophie of her committing venereal acts , and having children , and those children bringing forth toads and serpents ; yet i can very rationally conceive that he can animate dead bodies , and by the help of them commit those villanies which modesty bids us to conceal ; and he that was permitted , as we see in the gospel , to possess and actuate living men , and do with them almost what he pleased , why may not he commit wickedness by such instruments , and cast mists before the witches eyes , that they may not know who they are ? and he that could in aegypt produce frogs , either real or counterfeit ones , why may not he be supposed to be able to produce such toads and serpents out of any mishapen creatures , and of his own making ? spirits that know the nature of things better than man , and understand better how things are joyned and compounded , and what the ingredients of terrestrial productions are , and see things in their first principles , and have power over the air , and other elements , and have a thousand ways of shaping things and representing them to the sensual minds of men , what may not they be supposed to be able to do , if they have but god's permission to exert their power ? and that god doth sometimes permit such things , we have reason to believe , that see men sink into most sottish wickedness , which very often produces that fatal sentence we read of in the evangelist ; he that is filthy , let him be filthy still . and certainly there is such a judgement , that men are given up to believe a lye , and that god sends them strong delusions as punishments for their wilful obstinacy and resisting of the truth . spirits by being devils do not lose their nature ; and let any man in sober sadness consider what spirits are said to be able to do in scripture , and what they have done , and compare them with what is said in the following relation , and he will not think those things the witches confessed altogether impossible . i could add a known passage that happen'd in the year . at crassen in philesia , of an apothecarie's servant , one christopher manigh , who after his death returned to his master's shop , and seemed to be mighty busie there , walked about in the open streets , but spoke to no creature but to a maid-servant , and then vanished ; a thing which abundance of people , now living , will take their oath upon , that they saw him after his decease , at least his shape , and which occasioned publick disputations in the university of wittemberg : but it 's needless . if the stories related in the foregoing book are not sufficient to convince men . i am sure an example from beyond sea will gain no credit . it 's enough that i have shewn reasons which may induce my reader to believe , that he is not imposed upon by the following narrative , and that it is not in the nature of those pamphlets they cry about the streets , containing very dreadful news from the country of armies fighting in the air. farewel . a relation of the strange witchraft discovered in the village mohra in swedeland , taken out of the publick register of the lords commissioners appointed by his majesty the king of sweden to examine the whole business , in the years of our lord . and . the news of this witchraft coming to the kings ear , his maiesty was pleased to appoint commissioners , some of the clergy , and some of the laity , to make a journey to the town aforesaid , and to examine the whole business ; and accordingly the examination was ordered to be on the th of august ; and the commissioners met on the th instant , in the said village , at the parsons house , to whom both the minister and several people of fashion complained with tears in their eyes , of the miserable condition they were in , and therefore begg'd of them to think of some way whereby they might be delivered from their calamity . they gave the commissioners very strange instances of the devils tyranny among them ; how by the help of witches , he had drawn some hundreds of children to him , and made them subject to his power ; how he hath been seen to go in a visible shape through the country , and appeared daily to the people ; how he had wrought upon the poorer sort , by presenting them with meat and drink , and this way allured them to himself , with other circumstances to be mentioned hereafter . the inhabitants of the village added , with very great lamentations , that though their children had told all , and sought god very earnestly by prayer , they were carried away by him ; and therefore begg'd of the lords commissioners to root out these witches , that they might regain their former rest and quietness ; and the rather , because the children which used to be carried away there in the county or district of elfdale , since some witches had been burnt there , remained unmolested . that day being the last humiliation day instituted by authority for the removing of this judgment , the commissioners went to church , where there appeared a considerable assembly both of young and old : the children could read most of them , and sing psalms , and so could the women , though not with any great zeal or fervor . there were preached two sermons that day , in which the miserable case of those people that suffered themselves to be deluded by the devil , was laid open ; and these sermons were at last concluded with very ferverit prayer . the publick worship being over , all the people of the town were called together to the parsons house , near three thousand of them . silence being commanded , the kings commission was read publickly in the hearing of them all , and they were charged under very great penalties to conceal nothing of the truth , and to say nothing but the truth ; those especially who were guilty , that the children might be delivered from the clutches of the devil . they all promised obedience ; the guilty feignedly , but the guiltless weeping and crying bitterly . on the th of august the commissioners met again , consulting how they might withstand this dangerous flood ; after long deliberation , an order also coming from his majesty , they did resolve to execute such , as the matter of sact could be proved upon , examination being made ; for there were discovered no less than threescore and ten in the village aforesaid , three and twenty of which freely confessing their crimes , were condemned to dye ; the rest , one pretending that she was with child , and the other denying and pleading not guilty , were sent to fahluna , where most of them were afterwards executed . fifteen children which likewise confessed that they were engaged in this witchery , died as the rest ; six and thirty of them between nine and sixteen years of age , who had been less guilty , were sorced to run the gantlet ; twenty more , who had no great inclination , yet had been seduced to those hellish enterprizes , because they were very young , were condemned to be lash'd with rods upon their hands , for three sundays together at the church-door ; and the aforesaid six and thirty were also deem'd to be lashed this way once a week for a whole year together . the number of the seduced children was about three hundred . on the twenty fifth of august , execution was done upon the notoriously guilty , the day being bright and glorious , and the sun shining , and some thousands of people being present at the spectacle . the order and method observed in the examination was thus : first , the commissioners and the neighbouring justices went to prayer ; this done , the witches , who had most of them children with them , which they either had seduced , or attempted to seduce , from four years of age to sixteen , were set before them . some of the children complained lamentably of the misery and mischief they were forced sometime to suffer of the witches . the children being asked whether they were sure that they were at any time carried away by the devil ; they all declared they were , begging of the commissioners that they might be sreed from that intolerable yoak . hereupon the witches themselves were asked , whether the confessions of these children were true , and admonished to confess the truth , that they might turn away from the devil unto the living god. at first , most of them did very stifly , and without shedding the least tear , deny it , though much against their will and inclination . after this , the children were examined every one by themselves , to see whether their confessions did agree or no ; and the commissioners found that all of them , except some very little ones , who could not tell all the circumstances , did punctually agree in the confession of particulars . in the mean while the commissioners that were of the clergy examined the witches , but could not bring them to any confession , all continuing stedfast in their denyals , till at last some of them burst out into tears , and their consession agreed with what the children had said . and these expressed their abhorrency of the fact , and begg'd pardon ; adding , that the devil , whom they call'd loeyta , had stopt the mouths of some of them , and stopt the ears of others ; and being now gone from them , they could no longer conceal it , for they now perceived his treachery . the confession which the witches made in elfdale , to the judges there , agreed with the consession they made at mohra : and the chief things they confessed , consisted in these three points . . whither they used to go . . what kind of place it was they went to , called by them blockula , where the witches and the devil used to meet . . what evil or mischief they had either done or designed there . . of their journey to blockula . the contents of their confession . we of the province elfdale , do confess that we used to go to a gravel-pit which lay hard by a cross-way , and there we put on a garment over our heads , and then danced round , and after this ran to the cross-way , and called the devil thrice , first with a still voice , the second time somewhat louder , and the third time very loud , with these words , antecessor come and carry us to blockula . whereupon , immediately he used to appear , but in different habits ; but for the most part we saw him in a gray coat , and red and blue stockings : he had a red beard , a high-crown'd hat , with linnen of divers colours wrapt about it , and long garters upon his stockings . then he asked us whether we would serve him with soul and body . if we were content to do so , he set us on a beast which he had there ready , and carried us over churches and high walls ; and after all , we came to a green meadow where blockula lies . we must procure some shavings of altars , and church-clocks ; and then he gives us a horn with a salve in it , wherewith we do anoint our selves ; and then he gives us a saddle , with a hammer and a wooden nail , thereby to fix the saddle ; whereupon we call upon the devil , and away we go . those that were at the town of mohra , made in a manner the same declaration : being asked whether they were sure of a real personal transportation , and whether they were awake then when it was done ; they all answered in the affirmative , and that the devil sometimes laid something down in the place that was very like them . but one of them confessed , that he did onely take away her strength , and her body lay still upon the ground ; yet sometimes he took even her body with him . being asked how they could go with their bodies through chimneys and broken panes of glass , they said , that the devil did first remove all that might hinder them in their flight , and so they had room enough to go . others were asked how they were able to carry so many children with them ; and they answered , that when the children were asleep they came into the chamber , laid hold of the children , which straightway did awake , and asked them whether they would go to a feast with them ; to which some answer'd , yes , others no ; yet they were all forced to go . they only gave the children a shirt , a coat and a doublet , which was either red or blue , and so they did set them upon a beast of the devils providing , and then they rid away . the children confessed the same thing ; and some added , that because they had very fine cloaths put upon them , they were very willing to go . some of the children concealed it from their parents , but others discover'd it to them presently . the witches declared moreover , that till of late they never had that power to carry away children , but onely this year and the last , and the devil did at this time force them to it ; that heretofore it was sufficient to carry but one of their children , or a strangers child with them , which yet hapned seldom , but now he did plague them and whip them if they did not procure him children , insomuch that they had no peace nor quiet for him ; and whereas formerly one journey a week would serve turn , from their own town to the place aforesaid , now they were forced to run to other towns and places for children , and that some of them did bring with them some fifteen , some sixteen children every night . for their journey they said they made use of all so●…ts of instruments , of beasts , of men , of spits and posts , according as they had opportunity : if they do ride upon goats , and have many children with them , that all may have room , they stick a spit into the backside of the goat , and then are anointed with the aforesaid ointment . what the manner of their journey is , god alone knows . thus much was made out , that if the children did at any time name the names of those that had carried them away , they were again carried by force either to blockula , or to the cross way , and there miserably beaten , insomuch that some of them died of it : and this some of the witches consessed ; and added , that now they were exceedingly troubled and tortured in their minds for it . the children thus used lookt mighty bleak , wan , and beaten . the marks of the lashes the judges could not perceive in them , except in one boy , who had some wounds and holes in his back that were given him with thorns ; but the witches said they would quickly vanish . after this usage the children are exceeding weak ; and if any be carried over-night , they cannot recover themselves the next day ; and this happens to them by fits : and if a fit comes upon them , they lean on their mothers arms , who sit with them up sometimes all night ; and when they observe the paleness coming , they shake the children , but to no purpose . they observe further , that their childrens breasts grow cold at such times ; and they take sometimes a burning candle and stick it in their hair , which yet is not burnt by it . they swoun upon this paleness , which swoun lasteth sometimes half an hour , sometimes an hour , sometimes two hours ; and when the children come to themselves again , they mourn , and lament , and groan most miserably , and beg exceedingly to be eased : this two old men declared upon oath before the judges , and called all the inhabitants of the town to witness , as persons that had most of them experience of this strange symptome of their children . a little girl of elfdale confessed , that naming the name of jesus as she was carried away , she fell suddenly upon the ground , and got a great hole in her side , which the devil presently healed up again , and away he carried her ; and to this day the girl confessed she had exceeding great pain in her side . another boy confessed too , that one day he was carried away by his mistriss , and to perform the journey he took his own father's horse out of the meadow where it was , and upon his return she let the horse go in her own ground . the next morning the boys father sought for his horse , and not finding it , gave it over for lost ; but the boy told him the whole story , and so his father fetcht the horse back again ; and this one of the witches confessed . . of the place where they used to assemble , called blockula , and what they did there . they unanimously confessed that blockula is scituated in a delicate large meadow whereof you can see no end . the place or house they met at , had before it a gate painted with divers colours ; through this gate they went into a little meadow distinct from the other , where the beasts went that they used to ride on : but the men whom they made use of in their journey , stood in the house by the gate in a slumbering posture , sleeping against the wall . in a huge large room of this house , they said , there stood a very long table , at which the witches did sit down : and that hard by this room was another chamber where there were very lovely and delicate beds . the first thing they said they must do at blockula was , that they must deny all , and devote themselves body and soul to the devil , and promise to serve him faithfully , and confirm all this with an oath . hereupon they cut their fingers , and with their bloud writ their name in his book . they added , that he caused them to be baptized too by such priests as he had there , and made them confirm their baptism with dreadful oaths and imprecations . hereupon the devil gave them a purse , wherein there were shavings of clocks with a stone tied to it , which they threw into the water , and then were forced to speak these words ; as these shavings of the clock do never return to the clock from which they are taken , so may my soul never return to heaven . to which they add blasphemy and other oaths and curses . the mark of their cut fingers is not found in all of them : but a girl who had been slashed over her fingers , declared , that because she would not stretch out her fingers , the devil in anger had so cruelly wounded it . after this they sate down to table ; and those that the devil esteemed most , were placed nearest to him ; but the children must stand at the door , where he himself gives them meat and drink . the diet they did use to have there , was , they said , broth with colworts and bacon in it , oatmeal , bread spread with butter , milk and cheese . and they added , that sometimes it tasted very well , and sometimes very ill . after meals they went to dancing , and in the mean while swear and curse most dreadfully , and afterward they went to fighting one with another . those of elfdale consessed , that the devil used to play upon an harp before them , and afterwards to go with them that he liked best into a chamber , where he committed venereous acts with them ; and this indeed all confessed , that he had carnal knowledge of them , and that the devil had sons and daughters which he did marry together , and they did couple , and brought forth toads and serpents . one day the devil seemed to be dead , whereupon there was great lamentation at blockula ; but he soon awaked again . if he hath a mind to be merry with them , he lets them all ride upon spits before him ; takes afterwards the spits and beats them black and blue , and then laughs at them . and he bids them believe that the day of judgement will come speedily , and therefore sets them on work to build a great house of stone , promising , that in that house he will preserve them from god's fury , and cause them to enjoy the greatest delights and pleasures : but while they work exceeding hard at it , there falls a great part of the wall down again , whereby some of the witches are commonly hurt , which makes him laugh , but presently he cures them again . they said they had seen sometimes a very great devil like a dragon with fire round about him , and bound with an iron chain ; and the devil that converses with them tells them , that if they confess any thing , he will let that great devil loose upon them , whereby all swedeland shall come into great danger . they added , that the devil had a church there , such another as is in the town of mohra . when the commissioners were coming , he told the witches , they should not fear them ; for he would certainly kill them all . and they confessed , that some of them had attempted to murther the commissioners , but had not been able to effect it . some of the children talked much of a white angel which used to forbid them doing what the devil had bid them do , and told them that those doings should not last long : what had been done , had been permitted because of the wickedness of the people , and the carrying away of the children should be made manifest . and they added , that this white angel would place himself sometimes at the door betwixt the witches and the children ; and when they came to blockula he pulled the children back , but the witches they went in . . of the mischief or evil which the witches promised to do to men and beasts . they confessed that they were to promise the devil that they would do all that 's ill ; and that the devil taught them to milk , which was in this wise : they used to stick a knife in the wall , and hang a kind of a label on it , which they drew and stroaked ; and as long as this lasted , the persons that they have power over were miserably plagued , and the beasts were milked that way , till sometimes they died of it . a woman confessed , that the devil gave her a wooden knife , wherewith , going into houses , she had power to kill any thing she touched with it ; yet there were few that would confess that they had hurt any man or woman . being asked whether they had murthered any children , they confessed , that they had indeed tormented them , but did not know whether any of them had died of those plagues . and added , that the devil had shewed them several places where he had power to do mischief . the minister of elfdale declared , that one night these witches were , to his thinking , upon the crown of his head , and that from thence he had had a long continued pain of the head. one of the witches confessed too , that the devil had sent her to torment that minister : and that she was ordered to use a nail and strike it into his head , but it would not enter very deep ; and hence came that head-ach . the aforesaid minister said also , that one night he felt a pain as if it were torn with an instrument that they cleanse flax with , or a flax-comb ; and when he waked he heard some-body scratching and scraping at the window , but could see no-body . and one of the witches confessed , that she was the person that did it , being sent by the devil . the minister of mohra declared also , that one night one of these witches came into his house , and did so violently take him by the throat , that he thought he should have been choaked ; and waking , he saw the person that did it , but could not know her ; and that for some weeks he was not able to speak , or perform divine service . an old woman of elfdale confessed , that the devil had holpen her to make a nail , which she struck into a boys knee , of which stroke the boy remained lame a long time . and she added , that before she burnt or was execut●…d by the hand of justice , the boy would recover . they confessed also , that the devil gives them a beast about the bigness and shape of a young cat , which they call a carrier ; and that he gives them a bird too as big as a raven , but white . and these two creatures they can send any where ; and where-ever they come , they take away all sorts of victuals they can get , butter , cheese , milk , bacon , and all sorts of seeds whatever they find , and carry it to the witch . what the bird brings they may keep for themselves ; but what the carrier brings they must reserve for the devil , and that 's brought to blockula , where he doth give them of it so much as he thinks fit . they add likewise , that these carriers fill themselves so full , sometimes , that they are forced to spew by the way , which spewing is found in several gardens wherecolworts grow , and not far from the houses of those witches . it is of a yellow colour like gold , and is called butter of witches . the lords commissioners were indeed very earnest , and took great pains to perswade them to shew some of their tricks , but to no purpose ; for they did all unanimously confess , that since they had confessed all , they found that all their witchcraft was gone , and that the devil at this time appeared to them very terrible , with claws on his hands and feet , and with horns on his head , and a long tail behind , and shewed to them a pit burning , with a hand put out ; but the devil did thrust the person down again with an iron-fork ; and suggested to the witches , that if they continued in their confession , he will deal with them in the same manner . the abovesaid relation is taken out of the publick register , where all this is related with more circumstances . and at this time through all the country there are prayers weekly in all churches , to the end that almighty god would pull down the devils power , and deliver those poor creatures which have hitherto groaned under it . finis . advertisement . the swedish narrative with the preface being printed in the translator's absence , several gross errata's have crept in , which the reader is entreated to pardon , and to correct with his pen. preface , pagé . lin . . read , plain . pres . p. . l. . r. his committing . pres . p. . l. . r. crossen in silesia . l. . r. mon●…gk . p. . l. . r. yet they were carried . l. . r. carried away in the county . p. . l. . r. examination being made , there . p. . l. . r. of the town . p. . l. . r. singer . p. . l. . r. as if he were . p. . l. . r. he would deal errata sic corrige . in part the first . pag. . l. . r. grammar . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. imposture . considerations about witchcraft . p. . l. . r. shewing . p. . l. . r. silaments . p. . l. . r. trifling . p. . l. . r. marsilius , p. . l. . r. being as being is . p. . l. . r. genus . p. . l. . r. so solemnly . in the second part. p. . l. . r. father the examinant . p. . l. . r. wrest . p. . l. . r. she saith . p. . l. . r. fide . p. . l. . r. aversation . p. . l. . r. saying . p. . l. . r. ban-water . p. . l. . r. healing . p. . l. . r. verae . notes, typically marginal, from the original text notes for div a -e see figure . sect. . the mystery of witch-craft discouering, the truth, nature, occasions, growth and power thereof. together with the detection and punishment of the same. as also, the seuerall stratagems of sathan, ensnaring the poore soule by this desperate practize of annoying the bodie: with the seuerall vses therof to the church of christ. very necessary for the redeeming of these atheisticall and secure times. by thomas cooper. cooper, thomas, fl. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the mystery of witch-craft discouering, the truth, nature, occasions, growth and power thereof. together with the detection and punishment of the same. as also, the seuerall stratagems of sathan, ensnaring the poore soule by this desperate practize of annoying the bodie: with the seuerall vses therof to the church of christ. very necessary for the redeeming of these atheisticall and secure times. by thomas cooper. cooper, thomas, fl. . [ ], p. printed by nicholas okes, london : . the second and third books each have separate dated title page; pagination and register are continuous. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed 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errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion the mystery of witch-craft . discouering , the truth , nature , occasions , growth and power therof . together with the detection and punishment of the same . as also , the seuerall stratagems of sathan , ensnaring the poore soule by this desperate practize of annoying the bodie : with the seuerall vses thereof to the church of christ. very necessary for the redeeming of these atheisticall and secure times . by thomas cooper . london , printed by nicholas okes. . to the right worshipfull , the maior and corporation of the ancient citie of chester ; the worthy iustices of peace , of that countie palatine ; grace and peace from god the father through our lord iesvs christ be multiplied . diuerse , and verie weighty haue been the motiues ( right worshipfull ) to induce mee to the dedication of these my labors in this kinde vnto your worships . the first is , because my first calling from the vniuersitie , to employ my ministerie for the edification of the saints , was by the gouernors of your famous citie , to succeed that painefull and profitable teacher maister harrison , who was thence called by the kings most excellent maiestie , to be one of the sixe teachers to those barren and needefull places of the country of lancashire . and therefore , hauing both kind intertainment among you ; and by some of you beeing furthered to a more setled pastorall charge in that countie , i could not but leaue some memoriall of my thankefulnesse vnto you herein . secondly , my free admission to that pastorall charge , together with the singular prouidence of god , in directing my ministerie for the informing and reforming of that ignorant people , who neuer before enioyed any constant ministerie , as also his admirable protection and deliuerance of me from vnreasonable men , that vsed all their force and cunning to hinder the proceedings of the gospel of christ. as these are specially , which i can neuer sufficiently remember and glorifie almighty god for , so haue i thought it good to leaue this testimonie vnto you of my thankefull remembrance hereof ; who were , many of you , acquaynted with the good hand of my god vpon me in this behalfe ; especially seeing by an especiall occasion at the north-wich , by a child afflicted by the power of sathan , and ( as it was conceiued ) through the confederacie of some witches thereabout . it pleased the lord to minister some experience vnto mee , both of sathans methods and stratagems in deceiuing vnstable soules , and also of the power of god confounding the wisedome of the world , and taking them in their owne craftinesse , did i not then vow to communicate my experience for the good of the church ? and hath not the lord giuen this gracious occasion thereunto ? and shall not this mercie of my god bee had in euerlasting remembrance , that whereas i come from the vniuersitie , although furnished happily with some outward helpes , and not without some true desire of sauing soules . it pleased god to turne the oppositions of satan , & contradictions of men to the bettering of my knowledge , and quickening of my zeale for the common good , though in great weaknesse and corruption : shal not this be a perpetuall memoriall of my thankfulnes to those worthie magistrates , m. warbarton of arly , m. marburie of the meare , & others of that parish , to quicken and incourage them in their zeale and loue vnto the gospel ? and seeing it pleased god lately to call mee againe into those parts , & to employ me by means of some other worthies in that shire in this special argument of the discouery of this mysterie of witch-craft ; could i doe lesse then satisfie their iust desires heerein ? and are not they fittest to haue some of the fruite ( whatsoeuer it is ) of my labors and obseruations heerein , who were speciall occasions and furtherers thereof . these are some of the motiues ( right worshipfull ) which haue preuailed with mee at this time , hauing now leasure and opportunitie ( by gods mercie ) to publish my poore endeuours in this kinde , and so to dedicate the same vnto your worships . for other speciall reasons indearing me hereunto , i referre your worshippes vnto the first chapter of the treatise ensuing . beseeching you not to stay in the porch and entrance , but to take the pains to view the whole inward buildings , and furniture of the house . and if you finde any thing therein to informe your consciences in the truth of this doctrine . let it be a preseruatiue against the secret atheisme that fretteth like a gangrene , and threatneth to care out the life and power of religion , and to direct your iudgements in the sifting and punishment of this mischiefe . if you finde the subtilties of sathan any whit herein discouered , who in the afflictions of the bodie hunts after the destruction of the soule , and by this tampering with witches , to afflict the outward man seekes to enthrone himselfe in the heart and conscience aboue all that is called god : let this also be a means for the better securitie of your soules , in the discouerie of the good witches , and renouncing their dangerous helpes : let it prouoke you in generall , as you are taught heereafter to labour by all meanes the planting and the countenancing of a setled and powerful ministery among you , that thereby satan may fall like lightning , his power and policies may be discouered and confounded . for the effecting whereof as my heartie prayers vnto the almightie shal be daily made manifest at the throne of grace for you and yours : so i doe most heartily commend you all vnto his gracious protection in his sonne christ iesu. in whom i rest your worships euer bounden , tho. cooper . the particular contents . this treatise is digested into three bookes . in the former whereof is contained . first , the occasion and scope of this discourse . in sect. . pag. . and therein prooued that this doctrine of witch-craft is necessarie to be prosecuted and obserued in these dayes . sect. . pag. . chap. . secondly , it is proued that there haue beene , are , and shall be witches to the worlds end : both by sound testimonie , . from the word , p. . . from antiquitie , p. . . from pregnant reasons , p. . and so such obiections answred , as seeme to contradict this truth , page . chap. . thirdly it is declared ; what witchcraft properly is : where both the nature , causes , and effectes are briefely opened and applied , page . wherein is set downe , both that sat●… . can worke wonders , p. . at also . the difference betweene true miracles , and satans wonderfull workes , p. . . and so the diuers kinds of these wonders are discoursed , page . . together with the intent , how farre , and in what cases , satan can effect them , page , . chap. . fourthly , is layde open the policie of satan , in drawing and vniting ignorant and vnstable soules to this art. where first ; the occasions are discouered , page . . hereupon the manner of satans working and enueigling to this trade , page . . and of his seuerall impostures , and treacheries therein , against the poore soule . p. . . and so of the entring his nouices into this schoole : with the vse thereof , page . . it is further manifested by what meanes satan now confirmeth , and detaineth his proselites in this mystery : where . of the couenant , which passeth betweene the witch and satan to this end : and here first prooued that there is such a couenant , p. . . of the nature and 〈◊〉 all bond of the couenant is set downe . . the diuers kindes of the couenants are discryed , and so the policie of satan therein further opened , p. . . the ground of the couenant is searched , and therein sathans policie also detected , p. . & . with the vses thereof , p. . . the partes of this couenant distinguished . . what satan bindes himselfe to doe for the witch , p. . . wherein the witch is bound to the diuell , p. . and the seuerall sleights of satan , in each coniectured . p. . chap. . sixtly , is declared what ceremonies sathan doth accompanie this couenant withall : the better to detaine and hold his vassals to the performance thereof : whereof the secret marke of the witch , p. . . of conuenting them into the church page . and there : first . to renounce their baptisme , p. . . to offer vp their blood in sacrifice to the diuell . . of kissing satans backe parts . . of carnall societie by satan , with witches , together with the speciall sleights of satan therein , p. . and the vse thereof , page . chap. . seuenthly , diuers other meanes a●… layd downe , whereby satan confirmes his proselites , as cap. . page . diuers kinds of witch-craft are opened , both . that which consists in diuination ; wherein first is shawed , p. . that satan can foretell in some measure things to come . p. . . how farre he may proceed therein , page . wherrin is layd downe the difference betweene diuine and satanicall predictions , page . . the diuers meanes are discouered ▪ whereby satan foretells things to come ; as , by true creatures . as . flight of birds . page . . the intrals of beasts , ibid. . the obseruation of the starres , and heauenly bodies condemned , p. . with answere to obiections to astrologie , page . . dreames . . lots . wherein is set downe the right vse of these things , namely how the doctrine of the starres is to be vsed . what dreames are to bee heeded , page . and so the difference between diuine , and other dreames manifested , p. . as also how lots are to be vsed ; and heerein the peruerse abuse of these things discouered , and reiected , p. . secondly , it is declared how satan deceiues , and foretels things to come by forged mednes : as , answering in the shape of a dead body , p. . . where it is prooued particularly : that the resemblance appearing to saul was not true samuel but satan in his likenes . p. . thirdly , it is prooued that satan also vseth to foretell things to come without meanes , and that either by reall possessing of the soules & bodyes of men , p. . or else by obsession , and inspiring them with his euill counsels . where particularly is declared the differences betweene satanicall reuelations , exthusiasmes , and ▪ those true and heauenly reuelations wherewith the true prophets of god were furnished : to declare the will of the lord in extraordinarie times and occasions ▪ page . and so the vse thereof commended to the church of christ iesus . cha . . it yeeldeth further to declare another kinde of witch-craft , which consists in operation . p. . and heere first of working wonders by charmes , that it is vnlawfull . where are answered diuers obiections seeming to iustifie them , and so all sortes of charmes condemned , page . &c. either by words sacred or prophane , page , . or by making of characters . p. . images . circles . vsing of amulets . scratching of the witch . exorcismes . pictures of waxe , &c. together with the vse thereof to the church of god , page . secondly , it is declared ; that strange things are done by iugling , and deceiuing of the senses , page . wherein first , the manner thereof is set downe , page . . reasons answered for the lawfulnesse thereof , page . . it is prooued that this is plaine sorcerie ; and that the sorcerers of egypt were but plaine iuglers , page . and so application hereof made to the church of christ. chap. . . out of these groundes thus soundly layd , it is further considered : who is the practiser of this art. namely the witch . where first , a witch is discribed and liuely painted out vnto vs , in her seuerall lineaments and true proportion : page . secondly , it is prooued , that men as well as women , are practioners therein . page . thirdly , and the policie of sathan discouered in bayting these diuers sects , with fit meanes to ensnare them with this dangerous hooke , page according , both to the diuersitie of times , and estates of the church : page . and also , sutable to the seuerall conditions and qualities of nature , p. . and so it is further manifested , that antichrist hath especially entertayned and aduaunced this diuellish art , as an especiall meanes to attaine and maintaine his visible monarchie : page . , &c. and here is also resolued , what especiall places witches doe most haunt together . with the vse thereof , page . & . chap. . it being apparant what a witch is , it is now further discouered , how many kindes of witches there are , p. . and heere first of the bad witch : page . . of the meanes whereby she executes her mischiefe , namely cursing : and so , . satans policies herein : page . . secondly , of the good witch : first , of her nature and condition , p. . that her skill in helping is no speciall gift of god : but attained by the assistance of the deuill . p. . of the meanes whereby shee binds to be helpfull . namely , the beliefe of men , and here , page . whether they can help● any that doth not beleeue : page . . whether the good witch can hurt : and the hurting witch can help ? where the admirable wisedome and iustice of god is declared , page . and so it is approoued that the good witch is farre more daungerous then the bad : p. . and thereupon aduice giuen for her auoydance and apprehension especially , and this in the . chap. and thus endeth the first book , contayning the truth , nature , and kinds of witch-craft ; together with the proper subiect of this art : and so of her entrance , confirmation , and practise therein , as also the seuerall kinds and dangers of them . the second booke , proceedeth to their detection , and conuiction : and to this ende . first , setteth downe the power and efficacie of witch-craft . whereby they execute their feates , and seuerall mischiefes , and so drawe themselues , yet more palpably within the compasse of authoritie . and heere first it is shewed wherein the power of witches is restrayned , page . and here it is enquired , whether the witch haue power to afflict the childe of god , and how farre : with the vses thereof ? page . how in these kindes of afflictions the elect differ from the wicked , page . secondly , is declared , wherein the witches power is apparant : and heere . first , of the actions concerning their owne persons , p. . secondly , of their actions towards others , p. . and so the policie of satan is discouered , in executing and conuaying of this power . by naturall medecines , page by prayers , and good councells : page . by shrowding it vnder naturall diseases , and mixing it therewith . and of his notable sleights , and daungerous snares therein , page . and all this chap . secondly is discoursed that witches ought to be detected . and to this end . first , the admirable wisedome and iustice of god is discouered , in making them instruments of their owne confusion page . secondly , two principall meanes are layde downe for their discouerie : namely , examination ; and conuiction . and heere . first , are commended diuers waighty presumptions , tending probably to detect the witch . p. . , diuers manifest proofes are added , tending to the conuiction of the same , page . and so false meanes of detection being reiected , and some doubts answered concerning the same : vse is made thereof to the church of god. and this is in the second chap. thirdy are discouered the remedies against witch-craft . whereof the principall is , the execution of authoritie , in cutting of the offenders , both for the practizing of their mischieifes : and also : for release from the same , p. . and here first is prooued , that these mischiefes may bee preuented : page . . the meanes of preuention are layd downe . and these first preseruatiue , both , first , such as concerne the persons of men , page . and . such as concerne their habitations , page . secondly , to these are added , restoratiue remedies : and these : either generall , to dissolue the works of satan , p. . or else : speciall respecting priuate persons , page . and this chap. . the true remedies beeing thus discoursed : examination is further made of such counterfaite and vnlawfull meanes , as are vsed to the discouerie of witches . and here first of the gift of miracles which is prooued , now to bee ceased , and needlesse heereto , and therefore falsly arrogated , and wickedly forged to the same : where obiections are answered , and the truth cleered , that these are but lying wonders accomplished by the power of satan , page . . as appeareth by the means whereby they are wrought : namely ; first , the name of iesus , which is not effectuall by diuine power to any such ends , p. . secondly , the reliques of saintes , page . thirdly , the signe of the crosse : page . fourthly , vse of holy water , salt , images , agnus dei , graines , &c. p. . exorcismes , and here it is resolued whether it be lawfull to relieue a witch , and how farre it may be done . p. . and this in the . cap. fiftly is proposed and prosecuted a principall remedie against witch-craft : namely , execution of iustice : and heere likewise , first is propounded the iust punishment belonging to this sinne : that witches by the lawe of god are to die the death , where both obiections are answered . page . and the equitie of gods lawe cleared and maintained . chap. . lastly , by way of conclusion , are layd open the seuerall vses of this doctrine of witch-craft for the further edification of the church of god. heere beginneth the third booke . these are , first of reproofe , and that of the atheisme of these times , sect . . page . for contempt of the word . page . sect . . the idolatrie and false worship of this present age is iustly taxed and conuinced . page . sect . . as also the grosse profanenesse and generall rebellions of the present generation . page . sect . . lastly , it is a manifest conuiction of that damnable hypocrisie , and accursed dissimulation that raignes in this present age . sect . . chap. . page . a second generall vse is for instruction : and that , first , teaching how to auoyde and remedie the causes of witch-craft . which are , first , that grosse and wilfull ignorance that swarmes in the land , where is prooued , first , that this is a maine cause of witch-craft . page . how this is to be remedied . page . chap. . a second cause of witch-craft , is infidelitie . this is prooued by many circumstances . page . the meanes laid downe how to remedie this euill . page chap. . a third cause of witch-craft , is malice , declared by many pregnant reasons . page . and the particular meanes layd downe to preuent and remedie this mischiefe . page . chap. . a fourth cause of witch-craft is couetousnesse , as appeareth : by many liuely euidences . p. and so we are directed how to remedy this great sinne . page . a fift cause of witch-craft , is curiositie , heere , the reasons hereof are discouered . page . and the way declared how to meet with this sinne . page . chap. . the sixt and principall cause of this iudgement of witch-craft is pride . as appeareth , by diuerse pregnant euidences heereof . page : and so , we are informed how to encounter this mischiefe . p. . cha . . a second generall instruction is to teach vs heereby the truth of our naturall condition , that we are the very slaues of sathan , and vessels of wrath . page chap. . a third generall instruction heere is , to teach vs how wee may be freed from this naturall bondage , what is the principall meanes heereunto . page . chap. . a fifth generall iustruction , is to teach vs a conscionable and sincere vse of all other meanes of our saluation , as of prayer , sacraments , and both concerning preachers and people . page . chap. . a sixt generall instruction , is to prouoke vs to sinceritie and power of religion in all our wayes . page . chap. . page . aseuenth generall instruction , is to informe vs in the sleights and cunning of sathan , that so we may not be ignorant of his dangerous snares . chap. . page . eightly , heere is matter of instruction , both for the particular triall of our owne estates page . as also for the discerning of the true church of god militant heere on earth . chap. . page . ninthly , wee are heere instructed . both how to behaue our selues in generall vnder the crosse , especially how to carrie our selues in this affliction of witc-craft . chap. . page . as also how to preuent such snares as are in this practise of witch-craft , most cunningly layd to intangle and drawe vs to the liking and entertainement thereof . page . chap. . a third generall vse , is for consalation , and that many wayes : and that generally , to comfort the church of god , in regard of the grieuous iudgement of witch craft : . chap. . to comfort in particular such as are afflicted with this iudgement . page . chap. . the conclusion of the whole . errata . pa. . l. . for bad reade good . li. . for preached reade practised . lin . . for hurt reade helpe . li. . for witches reade workes . lin . . for imitate reade initiate . lin . . for promise reade procure . l. . for match reade marke . li. . mischiefe reade mistresse . li. . sometimes reade societies . . li. . for serue reade some . li. . for runne reade a rule . li. . primitiues reade prime times . li. . deliuered reade diuerted . lin . . for with reade within . . lin . . for end reade euill . the mysterie of witchcraft discouered . the first booke . chap. i. of the occasions and scope of this treatise ; wherein is especially proued that this doctrine of witch-craft is very necessary to bee handled and prosecuted in these daies . diverse haue beene the motiues and occasions which haue lead mee to treatise of this subiect at this time . some more generall , concerning the diseases of the time. others speciall , concerning my selfe . the generall are : because the wise and glorious god by his speciall prouidence in these daies , requireth an especiall account of our faith in this truth : and that in these respects . first , that we should in thankefulnesse , acknowledge his great power and mercy , that hath so honoured and iustified the reuelation of the glorious gospell of his sonne iesus , by which this mysterie of satan which in former ages hath beene either smothered , or peruerted , to the further erecting and maintaining of the kingdome of darknesse ; is now gratiously and cleerely , not onely discouered , but further also reformed to the true vse thereof , and so wee rightly enformed how to deale therein : and so by the power of god , the magistrate enabled to take such course therein , as may best serue to the demolishing of the kingdome of anti-christ . secondly , seeing the power of the gospell is thus able to discouer and confound the kingdom of satan , may not this condemne our vnprofitable receiuing thereof , who still maske it in our sinnes , and will not come out of them , whereas the very deuils giue testimony thereunto ? if they beleeue and tremble , if they cannot endure the glorious light of the gospell , if they forsake their holds , and confound their proselites , being forced to discouer them by the power of the word , and so to be the executioners of gods righteous iudgements against them ; shall not this bee our condemnation , that though light bee come into the world , yet still wee loue the darkenesse more then the light ? wee lesse obey the gospell then the deuils do ; wee angels in name , are lesse affected then these infernall spirits ; wee spurne against authoritie , when these are controuled by it ; wee continue in our sinnes , when these are cut off by the magistrate ; wee iustifie sinne , when these discouer and vnfold it ? surely seeing god is glorifyed in confessing of our sinnes , shall not the deuils rise vp in iudgement against vs ? may not they teach vs to yeeld more obedience to the gospell ? and seeing , for our disobedience to the truth , it hath pleased the lord to giue vs vp in his iustice to strong delusions ; either , to rest in the forme of religion denying the power thereof , or else , to runne backe to aegypt againe : euen to loath this heauenly manna , and so to doate vpon the fitches and onions , yea the garbidge and very deepenesse of antichrist , exalting him aboue all that is called god , in seeking for helpe vnto blessers , and good witches , as wee call them , who being commonly ignorant , prophane , and superstitious , proue verie dangerous instruments for the restoring and encrease of the kingdome of antichrist . as both colouring their diabolicall practise vnder pretence of holy prayers and naturall meanes , and thereby aduancing that lip-labour and formall deuotion , the very life of popery . as also by their pretence of great charitie in relieuing so many infirmities , iustifying that false fire of popish loue , and fained miracles : but especially nuzeling the people in ignorance by their example and corrupt practise , and seducing them from the light of the gospell , and such holy meanes as therein are offered for their reliefe , to most indirect and desperate remedies , as to enthrall their soules to hell for euer , that the poore carkase may haue present case : as requiring trust and confidence to bee reposed in them , and so excluding vtterly from christ , and so from saluation . seeing ( i say ) these blessers are highly esteemed of in these daies , as being dangerous factors for anti-christs kingdome : ought not euery true member of christ to see this plague , to giue warning of it , that so their bloud may not bee required at his hands ? and hath the glorious lord beene without witnesses in these daies to discouer the practises of anti-christ , his creepings in againe , and that by these meanes of sorceries and enchantments ? surely , the name of his maiestie bee blessed for euer , that hath raised vp euen a cloud of witnesses in these declining daies ; as to contest against anti-christ , and his hellish monarchie , so withall to discrie his deepenesse in these his deuilish instruments , and therefore especially to detect and confound the same . consider , i pray you , with mee the wisedome of our god , and let vs magnifie his name together . hath hee not ordained the magistrate and the minister for the seasonable ouerthrow of anti-christs kingdome ? and hath hee not very meruailously disposed in these times , that as anti-christ hath renued his hopes by these and other desperate engines of his spirituall warfare , so he hath beene confronted by gods powerfull ordinances ? as the magistrate not onely in making seuere lawes against the encrease of his kingdome , but further also by his happie pen , cutting down his vsurped authoritie to the very roote ; and further also discouering and confounding this mysterie of witch-craft , as being a maine proppe and hope for the vpholding and continuance thereof . and concerning the ministers of the gospell , haue not these in their places , as they haue the more in generall beene zealous against antichrist kingdome , as they haue more discerned the mysterie and marke of the beast , so they haue beene more quick-sighted to discerne him in this policie of witch-craft , and so haue more earnestly laboured against the same ? and shall i hold my peace in this day of good-tydings ? shall i not also bring my fagot to the burning of these witches , and so to further the destroying of the kingdome of antichrist . hath not the lord enabled mee to discouer the practise of antichrist in that hellish plot of the gunpowder-treason ? hath hee not preserued mee gratiously from many such diuelish practises of these antichristian instruments , not onely in keeping mee from seeking for their helpe , when my children were suspected to bee afflicted by them , that so my soule might bee endangered thereby : but especially in preseruing mee from many cursed snares which by these mischieuous instruments haue beene priuily laid for me , to the endangering of my life , and hinderance of the gospell ? surely were there no generall reasons to induce mee heerevnto , yet mine owne priuate respect , might well heerein prouoke mee to erect some such like altar in memoriall of gods mercies towards mee ; and to enable and aduise my brethren to keep themselues from witch-craft . must i not confesse , to the glory of my god , that as yonger studies are subiect to pride and curiositie , so curiositie , through pride , not contenting it selfe with common knowledge , is prouoked hereby to taste of the forbidden fruit , euen to di●e into secrets belonging onely vnto god , to foreknow things to come , and so to gaine some high and diuine esteeme in declaring of them ? and doth not art giue some colour and shew heerevnto ? as yeelding out of generall precedences of the coniunctions and motions of heauenly bodies , some probable coniectures concerning the motion & successe of these inferiour things ? and doth not satan most cunningly and dangerously shroud himselfe vnder this art ? as concluding particular certainties out of generall probabilities , and coniectures , which the curious student coueting after , as being ashamed to stagger in his skill ; while he cannot therefore finde this in his art , is therefore the-rather baited by satan to seeke this skill from him , who will not now faile to tender his helpe for the satisfying of proud curiositie , and that by such meanes as are not likely to bee refused . for whereas flesh and bloud would bee afraid to encounter satan in his owne likenesse at the first , vnlesse it were further deluded and hardned in the trade ; therefore behold the dangerous cunning of satan to entice these nouices to his lure , and that by the appearance of contrarie semblance . to this end he appeares first transformed into an angell of light , pretending his willing subiection to certaine idle and worthlesse characters and names of god , whereby he deceiues his nouices two waies . first , in making them beleeuethat this art is approued of god , in that it goes vnder his name . that it is also performed by the power of god , as whose name is the ground of the charmes , and therefore shall haue good successe . and that not onely in the thing attempted , but also to the party attempting the same , as hauing speciall fauor with god , hauing the lord ( as it were ) at his becke , being made of gods secret counsell , being as god , knowing things to come . for the further confirmation of this delusion , behold in this point another pollicie of satan ; that whereas man , through pride , desires soueraignety & dominion , therfore now ( in the second place ) satan offers himselfe vnto this nouice , as a slaue and vassaile , seeming to be commanded by him , whom he now labours to enthrall for euer , and therein notably gulling the ambitious spirit with this conceited emperie : what canst thou desire more then to preuaile with god , then to leade hell captiue in this triumphant manner , then by these meanes to preuaile with men ? thus are yong schollers puffed vp with knowledge , and the pride of knowledge exalts them aboue that which is meete , that so their fall may be more fearefull and irrecouerable . and was not my yonger studies subiect to this tentation ? surely blessed bee god in iesus christ that hath lent mee life to acknowledge his mercie in this behalfe ! was there not a time when i admired some in the vniuersitie fam●zed in that skill ? did not the lord so dispose of mee , that my chamber-fellow was exceedingly bewitched with these faire shewes , and hauing gotten diuers bookes to that end , was earnest in the pursuit of that glorie which might redound thereby ? did not wee communicate our studies together ? was not this skill proposed and canuased in common ? and did not the lord so arme his vnworthy seruant , that not onely the snare was gratiously espied ; but , by the great mercie of my god , the lord vsed mee as a meanes to diuert my chamber-fellow from these dangerous studies ? and shall not this mercie of our god bee had in euerlasting remembrance ? surely the mercies of god are euerlasting , worthie to bee sought out of all that feare him : how are they renued euery morning , so great is his faithfulnesse ? for did not my god exercise mee vsually with continuall buffetings of satan , that so i might be better enabled to discouer his sleights to others ? witnesse my diurnall records to this end , which if god continue life and health , may serue the common good. hath not the lord since , wheresoeuer it hath pleased him to pitch my tent , euen there to follow mee with this tentation , to bee assaulted with this pestilent-brood , and deuillish generation ? hath not hee vsed mee as an instrument , though most vnworthy , to comfort others according to the comforts that haue abounded vnto mee ? hath not my gracious god wonderfully deliuered mee from their cursed traines , and made mee able in some poore measure to declare his great mercies to the generations to come ? and haue i not often vowed to glorifie god in this behalfe ? haue not my meditations and experience beene faithfully stored vp to this end ? was i not purposed vpon a speciall occasion of the death of the ladie hales procured by witchcraft , to commend such obseruations to posteritie , but that the good knight her husband , for reuiuing and continuing of his griefe by that memoriall ouer-ruled that opportunity : but is not the lord mercifull to offer another seasonable and worthie occasion to pay my vowes ? surely , the lord bee blessed that awakens this secure age daily by renued tokens of his power and displeasure : and seeing wee will not obey his word , but reiect the power of it , vouchsafeth yet to preach vnto vs by his wonderfull workes . and seeing ordinary iudgements will not awaken vs ; euen from the belly of hell hee cries vnto vs , and sends forth his euill angels to vexe and torment vs. blessed bee his name that giues vs warning of the great and spirituall plague vpon our soules , by these torments vpon our bodies : that lets vs see the plague of grosse and palpable darkenesse threatned against vs by these common and fearefull delusions of the prince of darkenesse . doth not euery assise almost throughoutthe land , resound of the arraignement and conuiction of notorious witches ; either where grosse ignorance and popery most aboundeth , or where the truth of god is with-held , and prophaned , by vnrighteousnesse and hypocrisie ? can wee forget the late assise at lancaster , where no lesse then fifteene were endited , and twelue condemned of that horrible crime , a countrie abounding on that part thereof , with grosse ignorance and popery ? hath not cou●ntrie beene v●… haunted by these hellish so●… where it was confessed by o●… them , that no lesse then three-●… were of that confedracie ? and 〈◊〉 this a place famous for the 〈◊〉 and glorie of the holy mountai●… and was i not there enioyned 〈◊〉 a necessity to the discouerie of 〈◊〉 brood ? these are the occasions of 〈◊〉 ensuing treatise , this is the scope and end thereof . and is it not then a word in 〈◊〉 season for our present edification ? surely seeing the word and the sword do verie gratiously sort together , the one to authorize and confirme the other : seeing now the sword of the magistrate is seasonably brandished against these offenders : is not the word encouraged to iustifie that authoritie , which vsually is too fearefull and charitable in rooting out such euils ? ought not the word to encourage the sword to this glorious worke 〈◊〉 detecting and confounding the kingdome of darknesse , which especially preuailes by these deuillish charmes . and that not onely in the ignorant multitude , and wilfully seduced papist ; but euen in the carnall protestant , and grosse hypocrite , though they haue receiued the knowledge of the truth ; for do wee not generally detaine the truth of god in vnrighteousnesse , making a shew of religion and yet denying the power thereof ; making our belly our god , and the wedge of gold our hope , turning the graces of god vnto wantonnesse , and so giuing vp our members as weapons to the seruice of sin ; do thereby plainely discouer whose seruants wee are , euen the bondslaues of satan who ruleth in the children of disobedience ? and doth not the lord very wonderfully discouer our shifts , and confound our painted shewes , euen by these euill angels which hee sends amongst vs ? doth not our atheisme on the one side , convince our heartlesse and deceitfull worship , while wee plead for satan , and maintaine his kingdome concluding his preuailings to bee but counter●…tings ; his contracts with witches to bee but delusions , ascribing his power in afflicting , to naturall diseases . and yet doth not the lord on the other side reiect our confiden●● that so our owne tongues and waies may fall vpon vs ? for doe wee yet feare those withes , whom wee conclude to bee harmelesse , hurting rather by our infidelitie , then any power of satan , or in themselues ? do wee not close with them desperately , releeuing them with our almes , and so binding them by our charitie , and euen tying them by the teeth , that they may not hurt vs ? nay , though wee make profession to seeke to god alone in our troubles ; yet when it comes to the pinch , doe wee not runne vnto the deuill ? hath not the blesser , more proselites and patients then the physition ; yea then the conscionable preacher ? the lord giue vs vnderstanding in these things . where is our faith in god ? is there not a god in israel that wee must runne to beelzebub the prince of darkenesse for helpe ? nay where are our wits and common sence ? do wee say that witches haue no power to hurt by satan ; and yet doe wee runne to those for helpe ? which seeing they haue no calling from god , nor vse any such meanes as are warrantable by the word , it must needs follow that they proceed from the father of lies ; who then hurts most dangerously when hee pretends to helpe : and must needes hurt desperately when hee is exalted and adored aboue all that is called god , requiring that homage which is onely due vnto god. thus , though light bee come into the world , though it bee entertained for a season , yet men loue darknesse more then the light , because their workes are euill ; and so are iustly giuen vp for their disobedience to this strong delusion , euen to worship satan ; and so to become two-fold more the children of hell then they were before . and doth not their example harden the papist in their idolatry ? and yet surely the iustice of god doth still gloriously appeare in these children of wilfull ignorance that still stoppe their eaires against the voyce of the charmer , charme hee neuer so wiselie . that seeing they will not bee conuerted by that milde voyce from heauen , they may bee confounded by this fearefull voyce from hell : that they may now discerne their true estate to bee no better then the deuils slaues , led captiue by him at his will , by these good and bad witches : these hurters and helpers . as trusting to these for helpe for the body , and so renouncing the soueraigne and safe remedie of the light of the gospell for the saluation of soules . as , fearing the other more then the liuing god , and his vicegerent the magistrate ; and so by this slauish feare , as with a strong cord being faster bound vnder the power of darkenesse , binding hereby iniquitie as with cart-ropes , while they adde drunkennesse vnto thirst , confirming ignorance and infidelitie by this palpable idolatry in seeking helpe of satan : and so being confounded in their vaine confidence of will-worship vnto god : as now being iustly convinced to offer sacrifice to the deuill , might either by this shame bee brought to repentance , or else being made vtterly inexcusable , might so bee giuen ouer to the fearefull expectation of the vengeance to come . certainely , if these accursed people yet seeke for signes and shadowes to confirme them in their superstition or reforme them to the truth : haue they not a signe from heauen , euen the signe of the sonne of man , daily crucified vnto them in the powerfull preaching of the gospell ? and yet behold their fearefull obstinacie . doe they not still dote after stockes and stones ? doe they not runne from the liuing to the dead ? doe not they renue their idolatrous crosses , to encrease their stony hearts ? do they not say vnto the stockes thou art my sauiour , and to the stone thou hast redeemed mee ? oh adulterous and faithlesse generation , how long will they prouoke the lord ? shall not his iealousie burne like fire to consume them and all their stubble with vnquenchable torments . and seeing they boast that they haue made a couenant with hell , and are at an agreement with death , as pretending that by their keyes they haue the power to open and shut hell at their pleasure ; and yet intending , and discouering plainely heerein their horrible athiesme , that they haue made falsehood their refuge , and are hid vnder vanitie , making the pleasures of sinne , their chiefe god and happines , and resting in their visible monarchie , as their soueraigne and supreme kingdome a . hath not the lord mightily reiected their confidence by giuing them another signe euen from the bowels of the earth : by letting satan loose to torment and delude them , to vexe their bodies and yet also to deceiue their soules ? surely the iustice of god is admirable heerein to bee laid to heart of all those that doe hate the where , and desire her desolation , that so they may lift vp their heads because their saluation draweth neere ; in that they may discerne in this glasse of his prouidence , the confusion of anti-christs approachings : and so may take the oportunity , to hasten the same in their seuerall places and meanes which yet the lord in mercy affoords vnto them . and blessed bee god that giues some measure of wisedome to redeeme the time , and declare the wonders of the lord to the generation to come . shall not this make for the confirmation of our faith , that the lord will tread satan vtterly ynder our feete ? chap. ii. first prooueth that there are witches , and that by testimonie from the word . by testimony from all antiquitie . by sound reason , and that drawne : first from the power , iustice and wisedome of the lord. secondly from the pride and policie of satan . thirdly from the damnable estate and desperate condition and corruption of man. secondly it reprooueth ; those that impute this to melancholy . the atheist that denies witchcraft . that would haue all to be but illusion . that iustifie bad witches . and so answereth to all obiections that may bee iustly made against this doctrine . that there are witches ; first , this appeareth by the testimonie of the word , which witnesseth . that there were such sorcerers that preached this skill , as . sam. . the witch of endor , & simon magus , acts . and pythonesse in the acts . &c. the iudgements of god are denounced against such by the prophets , as esay . . & . . the magistrates by seuere lawes interdicted the practize of witchcraft as saul , . sam. . . & . the sentence of death is pronounced against this by the law of god , as exodus . . thou shalt not suffer a witch to liue . secondly , the whole streame of antiquity also auoucheth the same . as appeareth by that which is declared heereafter concerning the entertainement and practize of sorcerie : by all nations . by the lawes of each nation , against this mysterie . by the generall experience of all ages wherein eyther through ignorance this wickednesse hath appeared in open face among the gentiles , or else , for abuse of knowledge , euen hypocrites haue beene giuen vp to this iudgement of witchcraft , because they detaine the truth of god in vnrighteousnesse , and sacrifice to their art , yea to sathan himselfe , euen wherein they pretend to serue god , as appeareth afterward in the vse heereof . this also is manifest by sound reason and induction . and that from the power , wisedome and iustice of god. gods power is manifest ; as his yeelding vp the mightiest to the power of sathan , as gods executioner , so in brideling satan to hurt & cut where it pleaseth him , iob & . . corin. . matth. . his wisedome admirable in this : that giuing the wicked their desire for the satisfying of the flesh . they are willingly giuen vp to submit their soules to the power of satan , and so to be the executioners of their owne damnation . and whereas satan , if he should appeare in his owne likenes , would not so easily be intertained , could not do so conueniently the will of god , in deceiuing the wicked : yet beeing now disposed by the lord of glory in this wise and glorious manner , that by the ministerie of men & women subiect to our infirmities : and therefore more likelie by reason of natures bonds , to preuaile with their like , satan shal tender his seruice vnto vs ; doth hee not conuey his poyson into our soules more easily ? doth hee not preuaile more effectually to our ensnaring and destruction ? the iustice of god shineth also most gloriously in this mysterie of witchcraft . as first , in making it a punishment to such as will not obey the truth , that they might be deluded and ensnared thereby . and so in sealing vp , in this strange & terrible affliction by witchcraft , & the desperate couenant that is therein ; euen eternall vengeance , and those intolerable paines of the damned , that the atheist may be vtterly confounded , and the desperate sinner , may be vtterly without excuse : as preaching to the rebellious world , by these prophets of satan the certaintie of their damnation , who refuse to embrace the glad tydings of their saluation from the messengers of the lord. and is not the iustice of god admirable heerein , that the wicked are now the choosers and executioners of their owne damnation , in beeing willingly ignorant of the trueth : in their best wisedome heaping vp teachers according to their owne lusts , purposely submitting themselues to these prophets of the diuell , that so they may be turned to their ineuitable condemnation ? secondly , it is manifest from the pride and cunning of satan . who although hee naturally hate god , yet in the pride of his heart he seekes to imitate him in all his actions , that so he may more desperately execute his malice both against god in disgracing his prouidence , and against man in furthering his destruction . and therefore , as god satan his couenant with man : so will satan haue a speciall couenant also with his seruants . as the lord hath his ministers to exeeute his wrath vpon the disobedient : namely , the magistrate , so sathan will haue his badde witches to execute against the sonnes of men . yea , as the lord hath his prophets and faithfull ministers to relieue and comfort his distressed people : so sathan will haue his good witches , to minister helpe to such as seeke vnto him , &c. and as the wise and mercifull god , because wee are not able to heare him , if he should himself speak vnto vs , doeth therefore conuey his will into earthen vessells . corinthians . . causing men , like our selues , subiect to the same infirmities with vs , to deliuer his councell , and prepare vs to the obedience thereof : euen so dealeth sathan the god of this world , with the children of disobedience . that whereas by reason of natures guilt and infirmitie , they could not endure his terrible and personall presence : therefore hee tendereth his will vnto them , by certaine delightfull and familias charmes , yea by witches his vassales insinuateth himselfe into vs , colouring his presence and sleights by some shew of outward holinesse , as by abusing of holie names , prayers , reliques , &c. that so hee may the better winne from vs an approbation of his help ; and so the more dangerously ensnare vs in his cruell pawes . thirdly also this is manifest from the consideration of our owne cursed nature . and that not onely because wee are sathans slaues naturally , and so are led captiue at his will , euen to further our owne condemnation , and the condemnation of others : but especially in regard of those remaynders of originall goodnesse : as some naturall light , some con●… ence of good and euill , &c. wher●… wee being vsually puffed vp , and 〈◊〉 laboring to encrease these gifts : ●…ing wee know not the right me●… heereunto , namely , to seeke them 〈◊〉 the lord : is it any maruell , if we f●ll to chaffer with satan for the obtaining thereof ? especially seeing hee will not faile to offer his helpe , and that vpon very faire and seemingly equal termes ? now if wee consider on the other side , that corruption wherewith we are infected euen from the mothers wombe . two things there are herein that further this compact with satan . the one is , the earnest and vnsatiable desire to accomplish our lusts : which seeing we cannot compasse by lawfull meanes , will we sticke at any thing , though it be the hazard of the soule , to attaine our desires ? math. . . especially , seeing as wee desire to commit sinne with greedinesse , so either for credite , wee would not be seene therein ; and indeed it is satans polity to blind the eies of our minds , that so walking in darkenes , we may not know whither we go , but euen like fooles be led to the stockes , and oxen to the shambles : and hath not this practise of witch-craft many cunning sleights , and colours to hide and cloke sin , to illude and peruert our iudgemēts , that we may not discern whereabout we are ? cōsider to this end that which follows : & god giue vs vnderstanding in all things . adde we hereunto , that as sin encreaseth and ripeneth to vengeance , so naturall light by degrees is cleane peruerted and extinguished . and the bands of common honestie beeing wholy cast off and violated , the bridle is giuen to all desperate and presumptuous sins : and that the wicked may more securely reuell therein : religion is made a scorne of , and god is forgotten , and the knowledge of his wayes vtterly reiected : whereby the lord in iustice is prouoked to execute his fierce wrath , and to powre out the most bitter viall thereof vpon the soules of the wicked , yeelding them vp wholly to the power of sathan : whereby they are left to these desperate extremities , as to make reall couenants with him : to yeelde him vp their soules , and all at his deuotion ; to consecrate themselues to his seruice and homage , and so to become spectacles heerein of the certainetie of damnation , for the confusion of the atheist , that thinkes there is no hell , and the warning of the christian , to auoyd the danger thereof . and seeing it is the iustice of almightie god to punish extraordinarie and monstrous sinnes , with strange and vnwonted plagues . therefore seeing the wicked cānot content themselues with common and naturall sins , but must further deuise sins against nature , as being iustly giuē vp hereto by the diuine iustice , punishing their carnall wisedome : in their strange and monstrous idolatrie and will-worship by those monstrous and vnnaturall impieties : is it not yet further iust with the lord , to leaue them to be tormented by satan , the god of this world , whom they haue consecrated themselues vnto , and that with strange and fearefull conuulsions , and horrible tortures , likelie to rend the bodie from the soule , but that the mightie hand of god ouer-ruleth sathan , and sustaineth nature , to the further aduancing of his diuine iustice and admirable power . and yet all this in shew by the ministerie of a poore , weake , and miserable woman , to the increase of their rage , and confusion of carnall wisedome , to the nourishment of infidelitie , and so to the sealing vp in these bodily torments of eternal vengeāce . and therefore ; as this reproueth such as seeme to elude all with a conceit of melancholy , as if these diuellish practises and combinations betwixt the witch and satan , were but fancies and vaine dreames of a melancholy braine : seeing the symptomes of melancholie doe no whit agree with the persons of these witches . as these , being ●at , mery , delighting in cōpany , & all which are contrary where melancholy raignes : so this is also a plaine condemnation of the atheist of these times , who doth therefore willingly entertaine this errour ; that there are no witches : that so he may therehence conclude to his soule , that there is no hell , no diuells , &c. this reproueth those , tha● , because many things are done by the delusion of satan , ( as hath bin manifested heeretofore ) do therefore conclude , that al is but illusion , and so would illude the maine ground of witchcraft , namely , that reall couenant that is betweene sathan and the witch , for the effecting of such things as on both sides are couenanted . but especially , they are heere iustly to be taxed , that howsoeuer they will acknowledge the badde witch to worke with , and by satan , because shee hurteth : yet at no hand will yeeld , that the blesser and wise witch ( as they doe terme her ) hath any thing to do with the diuell , by vertue of such compact : but rather conceiue that it is some extraordinarie gift of god , giuen to such speciall persons , whereby they haue power to dissolue the witches of the diuel ; seeing it is manifest , that such extraordinarie gifts now ceasing , and this being proper onely to the word , in the mouth of a skilfull and approoued good workeman to that end , if any such thing fall out : it necessarily proceedeth from satans power , permitted iustly by the lord , to preuaile thus with his dearest seruants , to deceiue and ensnare vnstable soules , that forsaking the god of their saluation , runne to sathan for helpe for the bodie , to the destruction of the soule . and therefore , howsoeuer satan could without the ministerie of witches , do happily as great hurt to the bodie , and therefore it may seeme , that to vse them were needlesse : yet seeing it is the soule that he principally hunts after ; & so , by hurting the body , entendeth also the further 〈◊〉 thereof . hence is it , that he employeth these instruments , to accomplish his will by , not onely ensnaring their soules , by satisfying their desires to hurt , and helpe whom they list : but hereby also endangering the soules of others . both those that are hurt , in prou●king them hereby , both to seeke for reuenge abroade , against the witch : whenas they should beginne at ho●● to be auenged of their owne sins : as also to seek for remedy of their hurt by diuellish meanes : and so they vsually buy this helpe with the hazard of their soules . and so also enthralling their soules yet more fearefully vnto sathan : in that receiuing help from such means as are tendered out of his schoole : heereby it comes to passe that satan is adored , and aduaunced aboue all that is called god. the holie and lawfull meanes of helpe are reiected , and despised . ignorance and atheisme is nourished in the world , infidelitie and all excesse of sinne , maintained and increased , and so iniquitie ripened vnto the day of vengeance . and yet . if here the cunning of sathan be to keepe these witches poore , and therefore it may seeme , that they should haue but a little list to follow this miserable trade : obserue we wisely the admirable iustice and wisedome of almightie god herein , both in ouer-ruling satan , that hee shall not minister to the witch according to her desire : that so she may be confounded in her d●sperate bargaine , that hath parted with her soule , for enioying of that whereof she is disappoynted : as also heereby the desires of the witch being disappoynted , are more enflamed , and so eternall damnation hereby sealed vp vnto her . and withall , shee more abiected to the lust of sathan , renewing her couenant , and multiplying her sacrifices , that shee may compasse her desires : that so beeing still 〈◊〉 short , and confounded in her exp●…ctation : shee may breake out 〈◊〉 more desperate attempts to the rip●ning of sinne , and hastening of ve●geance . which shall with greater confusion light vpon her , in that being once arrested and conuicted by autho●… tie : she shall find her maister whom she hath serued , not onely to be the meanes of her discouerie , and haling to iudgement , ( as heereafter shall be manifest ; ) but now he hath discouered her , to forsake her vtterly ( in regard of helping out of this brake ; ) that so shee may be yet further confounded , in her desperate choice , that hath forsaken a faithfull god , to serue such a maister , as will forsake her in her neede : and that to such a fearefull end , as heereby to sincke her in horrible despaire , and so to exclude her al hope of mercy and compassion from the lord ; and thereby to expose her vnauoydably to his mercilesse tyranny . and ●o thi●●nd serueth further , th●● the bad 〈◊〉 power being so ●imited , as 〈◊〉 hurt , shee cannot 〈◊〉 againe , howsoeuer it may seeme to imply a 〈◊〉 in this trade ; or at least challenge the power and perfection of it ; y●● indeed thi● restraint of the bad witches power , ●endeth much to ●…ance the mysterie of this iniquitie ; ●s hereafter is made manifest , and so to make good the wisedome of this art : especially seeing this both for the present proues a great confusion to the witches power , as also giues occasion of her discouerie from the blesser , who in this case is sought to for helpe ; and so detecting the bad witch makes way for her riddance that her maister satan may haue more worke . and howsoeuer when the witch is punished , the partie afflicted hath no ●ase , yet this doth not argue that his affliction came not by that meanes . but herein appeareth , first ; the absolute power of god , who ties not the outward blessing simply to the vse of holy meanes : though the magistrate haue done his 〈◊〉 in punishing th● witch , yet 〈◊〉 party afflicted must still abide gods leasure , the lord is not simply subiect to man : or else though th●… outward meanes may bee vsed for the punishment of the offender , yet seeing the affliction must bee sanctified before it shall bee remoued from the saints . and this proceeding hitherto may happily bee a meanes for the good of the witch , as being staid from further hurting , and so happily as shee belongs to the lord , by this temporall punishment may bee brought to true repentance : but it cannot simply and necessarily auaile the party afflicted ; therefore it is the great wisedome and bountie of the lord , not to cease the affliction vpon the punishment of the witch , but rather to linger it vpon his saints , vntill by more effectuall meanes of prayer , and vnfained repentance , they shall make an holy vse of the present chasticement , and so in it due season it shall bee remoued from them . and may not the wise and gracious god heerby meete with our confidence in the meanes ; not remouing the correction , though wee haue done the will of god for the further triall of our faith , and aduancement of his absolute power , in preseruing vs in this extremity ? and so thereby not onely confounding satan , and his instruments which thirst for bloud : but preparing vs heereby to a more glorious deliuerance . and what if 〈◊〉 please our mercifull god to take vs to himselfe by this strange affliction doth not his exceeding mercie shine heerein ? not onely in sanctifying this gr●… affliction to his saints , though hee do not vtterly remoue it ; but further also in deliuering them by this affliction from this miserable world ; or at least leading them by the continuance of the rod , to sound repentance , that so they , may howsoeuer be bettered by it . and therefore seeing the lord can raise light of darkenesse , and these outward things are common to all : though the deere seruants of god should bee chasti●ed with thi● scourge , may not this stand with the wise prouidence of the almighty may it not come within the compasse of this art , to haue euen gods children afflicted by witch-c●aft ? shall not euen all things turne to their good ? and what though the word seeme to condemne such as by poyson take away the life of man ; yet s●eing these poysons are deliuered from satan vnto the witch , by vertue of the couenant betweene them ; and though some hurt bee done by poysons , yet much more is done by sorcerie , and imployment of satan personally to that end , seeing the word doth as well condemne these witches : is it not manifest that such there are to be condemned ? and though happily they may speake many things falsly , as confessing that to bee done by them which is done by satan immediately , telling of many things that are vntrue , yet doth this the rather argue that they are led by satan , that hee doth many things by their appointment . for seeing satan is a lyer from the beginning , therefore doth hee both teach them to lie . that those which yet will depend on them , may bee more inexcusable . that hee may also by this meanes make a trade of lying . and hee doth also giue them ocsion to lie vnwittingly , in confessing that to be done by them which satan did of himselfe , that so hee may hasten them to their deserued condemnation , causing their own tongues iustly to fall vpon them , both in punishing their will though they did no hurt in this particular , and meeting with former hidden wickednesse by this supposed & arrogated crime . but heere it is replyed ; that these poore women vse salues and g●… prayers to the accomplishment of their cures , and therefore neither is it likely that satan would conioyne with such holy meanes , and indeed it is needlesse , if these will doe it , to admit of satans assistance thereto . to which wee answere , that neither are such medicines as are applyed vsually fit for all such cures , because commonly they giue but one salue for all diseases : or if they were , why may not satan vse these to cloke and colour his presence ? as for prayers , neither are they auaileable in regard of the person , being vsually prophane , popish , or ignorant ; neither indeed allowable to such ends ; but where other lawfull remedies may not bee had . and may not satan hide heereby his assistance more dangerously ? may hee not deceiue vnstable soules more desperately ? thus it is apparant that there are witches , both by testimonies from the word , and by sound reasons conuincing the same : and so such obiections are answered as seeme to oppugne this sacred truth . now let vs consider further what witch-craft is . chap. iii. what witch-craft is , of the causes , and effects thereof . vvitch-craft is a wicked art seruing for the working of wonders by the assistance of the deuill , so farre forth a● god in iustice shall permit . an art ( i say it is ) because it hath it rules and obseruations whereon it is grounded : especially the couenant with satan , and the circumstances the author of these rules is satan the prince of darknesse raigning in the children of disobedience , & therfore by his knowledge of diuine duties and malice against god and his children , framing these rules , to draw them from the seruice of god , to the seruice of the deuill . and conueying these rules vnto the witches his chiefe schollers , that they might more easily and familiarly teach the wicked , then if satan himselfe should personally appeare vnto them . and therefore it followeth that it is a wicked art , as proceeding from so fearefull a teacher , and tending to so wicked ends . as to worke wonders , whereby it is proued to bee a wicked art , as proceeding from that roote of bitternesse euen a desire to bee like vnto god ; to the compassing whereof , what more colourable then to work wonders ? thus did satan preuaile with our first parents , and thus hee workes vpon their gracelesse posteritie , as being incouraged daily herein by our naturall corruption : and , that especially discouering it selfe . by selfe loue , and high conceipt of our owne deseruing ; which being not answered ; but rather crossed herein , that he that hath most is neuer cōtēted , he that hath lesse enuies him that hath more : heerevpon satan laies the foundation of this art in the heart of man , as heereby being perswaded that hee shall worke wonders , both to relieue his pouertie , and aduance his credit , as exceeding all in this , though hee come short in other things , and hereby compassing the height of his desire : thus did many popes aduance themselues , as syluester . benedict . and hildebrand . this selfe conceit staies not here ; but as outwardly it affects to bee as a god among men by honour and promotions , so doth it also inwardly affect and desire some such meanes , whereby it may raigne in the consciences of men . and to this end , knowing men to affect nouelties , doth it therefore in curiositie , search after knowledge and hidden mysteries , which being not supplyed by nature and ordinary meanes , are therfore not vnwillingly sought by this forbidden skill : and that the rather because hereby being enabled to confirme such new-found knowledge with strange & wonderful euents , by this meanes doth more strongly bind the conscience , & detaine in obedience : although all is done by no other meanes ; but the assistance of the deuill : wherby it is further distinguished from all other arts , which produce their effects by vertue of their owne ground , not any outward helpe : as also especially , seuering heereby the wonders that are wrought by this art , & those true miracles , that are wrought by diuine power . these are such as are wrought by the power of god simply , either aboue or contrary to nature , as exod. . . & exod. . . . those miracles done before pharaoh by moses , and iosh. . . the causing of the sunne to stand in the firmament , the preseruation of the three children in the fierie furnace ; dan. . . daniel in the lyons den , dan . . & math. . ioh. . these haue god truely to bee their authour , as being the onely creator of nature : and therefore to god alone belongs to restraine or extend the power thereof : especially seeing this is a kind of creation , whereby that is to bee made which was not before : ps. . . and therefore , if the prophets and apostles haue done any such wonders : it hath beene , not by their owne power , or in their owne name , but by the name and power of god : hauing an especiall and extraordinarie calling thereunto : act. . . nay though the son of god in his man-hood did many miracles , yet this was not by the manhood wholy , though thereby the worke being wrought , was dispensed & acted in such & such a visible manner ; yet the work it selfe being cōtrary to nature , was effected only by the power of the god-head : as in the raysing vp of the dead , the man-hood vttered the voyce , but the god-head fetched the soule from heauen and put it in againe vnto the body , yea giues life and power to heare the voyce vttered to rise , come forth : ioh. . math. . and therefore seeing christ as man onely , could not work these miracles , it followeth that whatsoeuer are wrought by men are deceitfull and counterfait , and being wonders and strange effects are therefore effected by the subtiltie of satan , as being able to doe strange things aboue the ordinarie course of nature , though not simply contrarie thereto , which ordinarily the wit of man cannot possibly produce : and that because he being a spirit , is of extraordinarie knowledge and capacitie to search into the secrets of nature , and there to frame strange and wonderfull things : and that the rather because he is ancient and full of experience , and so hath encreased his knowledge and profited his practise , which man by reason of his ignorance and forgetfulnesse , want of opportunitie cannot possibly compasse : and this the rather because satan to his knowledge and experience hath great power sufficient euen to confound all inferiour creatures if the lord did not restraine : and withall is exceeding nimble and readie in exequution , being able to conuey himselfe and other creatures in a trice euen from farre distaut places . and so by vertue of skill being able to apply creature to creature and the efficient causes to the matter . and that speedily aboue the ordinary course of nature how can he but effect admirable things : especially if we consider that the lord permitting , it is possible for satan to conuey himselfe into the substance of the creature , without any penetration of dimensions , and being in the creature although it bee neuer so solide , he can worke therein , not onely according to the principle of the nature thereof , but as farre as the strength and abilitie of those principles will possibly reach and extend themselues . by this it is manifest , that satan can worke wonders , and these according to his seuerall qualities , are of two sorts . illusions , or reall actions , satan deceiueth , the senses , the mind . the senses are deceiued , when wee thinke that wee see , heare , feele , and what indeed wee feele not : how satan doth this , see heereafter in the sect : of iugling : galatians . . . sam. . the mind is deceiued , when a man thinkes that of himselfe which is not true ; as when men thinke they are kings , or christ , elias , &c. now reall workes are such , as are indeed what they seeme to bee : which though to men that know not natures secrets , may seeme strange and admirable ; yet are they no true miracles , but lying wonders , in regard of the end , for which they are wrought , as to maintaine errour , though not in respect of the worke it selfe , such were those , iob . so can satan appeare in the shape of a man , not deluding the sense , but by assuming a true body , and therein vtter a true voyce . and yet he cannot change one creature into another : as a witch into an hare and cat ; this is a meere delusion of the sense , though the like was done by the mightie power of god , genesis . . lots wife . as for that of nebuchadnezzar , dan. . it was no change of his substance , but onely of his condition and qualities of his minde , verse . the lord inflicting madnesse , &c. vpon him , to punish his pride : and thus may satan worke wonders but yet with this limitation : so farre forth as god in iustice suffereth : implying thereby : that god suffereth this trade to trie his children , and to punish the wicked , . thess. . . . that sathan can goe no further herein then the lord permitteth : though his malice be infinite , yet his power is limited , exodus . . . reg. . . and this the lord doth to confound satan in the toppe of his pride , and restraint of his malice ; to preserue his children from his power and crueltie , to humble the wicked that are his prentices in this art , as if by their power , and not a diuine hand , sathan were brideled , and to confound them also in their cruell expectations and designes against the church of god. ¶ thus farre concerning the nature , and generall description of this art. chap. iiii. now let vs consider further of sathans policie in training his schollers to this art , as also in trayning them vp , and confirming therein . as euery art hath it entrance and introduction , to allure and encorage thereto , yea to imitate and happily to beginne more rudely , and so by degrees to attaine to perfect skill therein : so is it in this art of witchcraft . the occasions that are ministred to sathan , to allure vs hereunto , proceede from our selues : namely those desperate passions of wrath , discontent , reuenge , couetousnesse , &c. which being ioyned with a contempt of gods ordinance , grosse and open prophanenesse , and to desperate impenitencie ; do therefore giue satan occasion to conceiue , that god hath forsaken vs : and so now is his time to chalenge his owne , or at least to set vpon vs , to make vs his owne . to this purpose first doth he suite himselfe according to our s●… raigning sinnes , nourishing vs in ignorance , and so preuenting meanes of repentance ; and yet , hindering for a while by all meanes the attaining of vnlawfull desires , that so hee may sinke the wicked in despaire , as being vtterly out of hope , to compasse their intents , and to satisfie their lusts : prouoking them to further despiting of god , and condemning his prouidence , in not yeelding vnto their vnreasonable , and insatiable desires : and so by this manner of meanes prouoking the wrath of god the lord further against them , they grow to solitarinesse , and heereupon giue fit oportunity to satan to enter them to this mysterie . ¶ of the manner of sathans compassing and trayning his nouices to his lure , and of his notable deceipts , and impostures therein . this is according both to the times wherein hee workes , as also the seuerall condition and qualitie of the persons vpon whom hee workes . you haue heard how sathan dealeth , to prepare the wicked to this art : now let vs consider the manner how he sets vpon them , to enter them heereinto : which is according , to the times , which if they be of ignorance , then he appeares more grossely in some carnall and vgly shape , to bring into subiection by feare : and so also , for the same end , he appeareth in the same manner vsually by night . but if it bee in the day , or in the abundance of knowledge , then eyther onely by some voyce , or by some curious apparance , or by some friendly resemblance , hee doth make his way , to entertaine parlie with the discontented and desperate parties . not being daintie to question with them , what is that doth discontent ? and , promising them , a sodaine , and certaine way of remedie . prouided , that they follow his aduice , and do such things as he will require of them . and contenting himselfe with some generall answer for them tending to this effect , that they seeme contented , desiring nothing more then to know what particular meanes it may be , that so they may be masters of their desires ; and so to this end concluding of a second meeting , for this time hee taketh his leaue . it is not long but he keepes touch with them , remembring them of their greeuances , reuiuing their hopes for helpe , kindling their desires to seek it from him : and so growing to some particular terms , what they must doe in requitall againe ; namely , to addict themselues vnto his seruice : and when hee hath gotten this promise of them . then he discouers vnto them what hee is : making it apparant by some more terrible forme , and thereby the rather to awe them with the presence of his power : and so to keepe them by terrour from starting backe , and yet to giue them hope by this resemblance of his power , that he is able to do for them , what they may desire , able to confound their enemies , and defend their friends . and so happily for that time also hee doth proceede no further with them . it is not long but he meetes with them againe , and then proceedeth to binde them to his allegeance , by entring into a solemne league , and couenant with them . but before we do come to speake heereof , let vs make some vse of satans former policies . surely , howsoeuer it be common to all . to sinne of infirmitie , yet let vs take heede of presumptuous sinnes . though wee sinne , yet let vs not reiect the meanes which may bring vs to repentance . let vs learne in all things to cleere god , and condemne our selu●● , that so sathan may not preuayle against us . take wee heede likewise of ignorance , and wilfull resting thereon , lest hereby sathan preuayle against vs. and learne wee to moderate our desires , and to get the victorie ouer them , lest heereby sathan take aduantage to drawe vs to vnlawfull courses . obserue wee the admirable instice of almightie god , that presumptuous sinnes shall reape no better comfort then despaire , and so by despaire betray themselues to solitarinesse . and therefore , to preuent despaire , let vs daily renue our repentance . renouncing our selues , by seeking to the mercie of our god. and take we heed of discontent and murmuring against the lord , lest the lord leaue vs to sathans power . and though we must daily distrust our selues , yet let vs not neglect the testimonies to take the surer hold on god ; lest sathan by degrees steale vpon vs , obseruing his cunning , that first he worketh vpon the soule secretly and afarre off : and so commeth neerer to open contracts : and therefore labour we to resist in the beginning , vsing societie gratiously and following our callings . chap. v. satans policies in confirming his nouices in this their trade . this is discouered , eyther in the couenants that passe betweene sathan and the witch to this purpose : or else , such other stratagems and deuices that are vsed to this end ( of whi●… in their places ) to make them sti●… to their couenant , and so to perform● the bargaine . concerning the couenant , certaine it is , that though ( as you haue heard ) sathan dallies for a time , to draw vs on : yet at length he will not faile to make sure of his prentice , by binding him in some solemne bond to faithfull seruice , and performance of what hath formerly beene promised . now in the couenant wee are to consider . first , the nature and qualitie o● the couenant . secondly , the seuerall ceremonies , enterchangeably concurring to the solemnizing thereof . sectio i. concerning the couenant ; certaine it is , that there passeth such a couenant betwixt the witch and satan , as appeareth : by the testimony of the word , as , psa. . v. . where the originall yeeldeth , thus , which heareth not the voyce of the charmer , or mutterer , ioyning societies together : wherein , the holie-ghost both setteth downe the effect of a charme : namely , that it is able to stay the adder from stinging those that shall touch him ; as also the ground of the charme , wherein it hath it power : namely , societies , or confederacies , cunningly made , not betweene man and man , but as the word importeth , betweene the inchanter and the diuell . so deuteronomie . ve . . the lord charges the people when they come into the land of canaan , that they should beware lest any ioyned society , that is , entred league with wicked spirites . the practise of sathan proueth no lesse , who is ready to offer conditions of agreement , as appeareth , not onely in the proffer to our sauiour christ , but in those daily offers hee makes vnto men , to giue them this , to do that for them . the euent and successe of w●… craft makes it plaine ; which being sometimes wonderfull , alwayes 〈◊〉 the power of the silly witch . it 〈◊〉 needes follow , that this effect proceedes from some such compact with sathan ; who is hereby bound vnto the witch to do such things , which shee of her selfe were neuer able to doe . the end of this couenant is , to make sure of his prey , which by vertue hereof he seizeth on : the lord leauing rebellious man hereby to his power , as by this couenant with sathan , wilfully forsaking god , and submitting vnto sathan as his soueraigne lord. but heere it is replyed in the defence of witch-craft , that both the diuell doth many things , and yet not at the witches command : and also that the witch wisheth , and performeth much euill , eyther by some 〈◊〉 poysons , by outward violence , &c. 〈◊〉 at least , though they may be done by sathan , yet shee is not so much as priuie thereto : nay many times shee seemeth to be against the same , and therefore it may seeme there is no such couenant . to which we answer , that though sathan doth some things beyond authoritie , yet he doth other things at the commaund of the sorceresse : and those which she commands not , though satan doth them ; these shall be put to the witches score : yea , though happily shee should seeme to be vnwilling : because eyther the diuell answeres heerein , in some measure , the generall malice of her heart , which is to do more hurt then she can : or apprehends some secret inckling , though there be no expresse commaund : or else , exceedes his commission , to the confusion of the sorceresse when she now shall discerne , how her seruant is her maister , doing what hee list , though he would seeme to be at her becke . to this end consider we further . sectio ii. of the kindes of couenants which are made betweene sathan and th● witch . these are of two sorts : the first expressed and manifest , because it is performed by solemne words ; satan appearing in some visible forme , and the witch answering really by some forme of speach , tending to this end , to admit of the diuell as her soueraigne lord , to renounce god , baptisme , christ and all , to yeeld him all seruice both of body and soule , while shee liue● and so to leaue him bodie and soule to dispose of at his pleasure after death . the occasion of this reall couenant , is eyther the vnsatiablenesse of mans desires , which to enioy he c●reth not what he parts with , and so expressing those desires by some intemperate and violent passion , giue● occasion hereby to sathan to tender this seruice . or else some extreamitie of affliction so oppresseth him , that being not able to vndergoe the burden , he cares not vpon what termes he promise his ease , and so is contented , for present release , to aduenture a future casualtie . or , some matter of discontent , prouokes to reuenge , and rather then his spleene may not be satisfied , he will satisfie the diuells request . and so by these and such like preuayling corruptions , is at length brought to this fearefull issue , as to engage his soule to the bondage of sathan . another sort of couenant there is , secret , and mentall , as wee say , performed by consequence , and necessarie induction . and this vsually serues the turne , because satan hereby deceiues most dangerously : as deluding the witch that she is free , because she hath made no verball composition , whenas indeed by those meanes , she is bound more fearefully . or else , this prooues in some cases a preparatiue to the other ; especially when the parties vse such means ignorantly , which are no better then sathans indirect and abhominable pranckes to procure ease against infirmities . as , to scratch the witch , to hang amulets about their necke , &c. which though some doe ignorantly , as thinking some inherent power to be in those meanes to cure diseases : yet doth this by degrees draw them from the vse of law full means , cause them to rest in those that are vnlawfull : and so nourishing them in infidelitie , prouoke them in time to forsake god ; and so they are iustly left to the power of sathan , by him to be ripened to the day of vengeance . if wee would know the tokens of this secret couenant . they are , first prayer for vnlawfull things : which howsoeuer it may seeme to be made to god , yet in truth it is offered vp to sathan : so that if now by such meanes wee become maisters of our desires , this is a pledge of this secret couenant . secondly , vsing vnlawfull meanes : such as are offered by satan for helpe in extremitie , as to goe to blessers , to scratch , to vse spells , &c. wherein if wee be conuinced with the truth , that these haue no proper vertue to doe such things , and yet shall vse them ; this is an other dangerous bond of this secret couenant . so that though all that vse these things are not brought to this trade of witch-craft , to hurt the bodies of others : yet are they hereby bewitched in their soules , and so proue spirituall deceiuers , to enthrall the souls of others to perpetuall perdition . a third marke of this secret couenant , is an ordinarie taking of gods name in vaine ; especially in blessing of cattell , which although the ignorant and vnbelieuing world hath taken vp of custome , yet the first tutors hereunto haue beene the witches , thereby to colour their sorceries , and draw more proselites to their deuotion . and therefore it were to bee wished , that we were more exceeding carefull in the sober and reuerent vse of the name of god ; especially , when wee thinke or speake of these outward things , lest custome breed profanenesse , and profanenesse contempt , and despight of god and godlinesse . and so , although at the first sathan enter not into vs , yet by degrees at the length he may so farre preuayle , as first to draw vs to make charmes of these holy names ; and so secondly vpon the effect answerring our infidelitie , wee be further drawne to vnlawfull desires , and to be contented to submit to satan for the obtaining thereof , and so at the length become practitioners in this , art. vses of these diuers couenants . by this it is apparent , that notwithstanding the caueats of atheists and profane persons against the doctrine of witch-craft : that certainly there are witches , as appeareth by this couenant betweene them and sathan . and seeing infatiable desires are an especiall cause of the making this league with sathan : therefore we are taught secondly , to set bounds to our vnlawfull desires ; to be content with our estates ; to prepare our soules to afflictions ; to enlarge our desires for heauenly things ; to suppresse our vnruly affections of euery anger , and especially to cast our care vpon god in iesus christ , and to haue our persons accepted of god in him : that so we may not be ensnared with sathans baites . and seeing the wicked are not ashamed to make open profession of their homage and allegeance vnto the diuell : and therefore much lesse ought wee to be abashed to professe our faith in god , to giue a reason of our hope and confidence in him : if satan will haue reall promises and verball contracts , not contenting himselfe only with the heart and inward man : then surely ought not we to content our selues with good or bare purposes , but wee must labour to confesse with the mouth to saluation , as wee beleeue with the heart to righteousnes , as rom. . . if sathan will haue deedes as well as words , then let vs also not be hearers onely , but also doers of the will of god , lest wee deceiue our selues . lastly , seeing sathan is growne so cunning , as to content himselfe with priuy signes and circumstances , not exacting of all sortes publique and expresse bargaines : shall not this teach vs , not to content our selues with bodilie seruice , and outward deuotion : but especially , to labour for trueth in the inward man ? shall not this winne vs to watch seriously ouer our thoughts and secret purposes ? shall it not send vs vnto christ , for the daily purifying of our hearts by faith in his precious bloud ? shall shall it not still round vs in the eare , to take heede of hypocrisie ? lest this be of al other the most sure bargaine with the diuell , seeing of all other , the hypocrite is first to goe to hell , as making a mocke of heauen . they shall haue their portion with hypocrites : of all other the hypocrite shall drinke deepest of the cuppe of vengeance . hitherto of the nature and kindes of the couenant : now let vs consider further of the conditions thereof . sectio iii. of the conditions of the couenant betweene sathan and the witch . these are enterchangeable , as , what sathan will doe for the witch . what the witch must doe for sathan . the ground of this couenant , is in imitation of the diuine wisedome , who by this meanes reuealeth himselfe vnto man , and bindes man vnto him : and so in high scorne and despight of the lord our god , by the same meanes doth sathan inde●o●r to withdraw man from god , to enthrall man more desperately to his seruice . and yet heerein to deceiue wretched man ; as by this outward ceremonie of the couenant being in imitation of that diuine breeding in the minds of his proselites , an opinion of sathans deitie , and so thereby auouching this subiection vnto him . the policies of sathan in this c●…nant is manifold . as first , to make them beleeue there is a kinde of equitie in the businesse , and so the rather to sticke to it , the rather , when his performance is present , their turnes serued , that which they are to performe , to come , vncertaine , they may repent , or , hell is but a bugge-beare : yet , to binde them more surely to his seruice hereby , seeing in honestie they are to keepe touch with him , seeing he keepes with them ; binding them heerein by that bond of ciuill honestie which nature so much standeth vpon , and resteth in , thereby , though confounding , yet also flattering the same . but hath not sathan ( i pray you ) in this couenant with the wltch , a further reach , to deceiue others also ? yea surely , and that many wayes . as first , heereby hee would beare the world in hand , that he is now so at the witches commaund , as that , neyther may hee bee thought to haue any power else , but what is limited to her lusts , whereas indeede hee doeth many things of himselfe , and yet father them vpon the witch , to flatter her in her soueraignetie , and hasten her to vengeance : yea , exceedeth often the commission , which hee receiueth from her . and though she would haue many times the mischiefe vndone and released , because shee is tormented by such charmes , as sathan teacheth , to dissolue the witch-craft , as to burne some part of the thing bewitched , &c. and no doubt is in like maner haunted with some heart-pang , and 〈◊〉 of conscience , yet can shee 〈◊〉 giue the least ease to the partie 〈◊〉 flicted . especially sathan obseruing the nature of man to be prone to id●…trie , his purpose heerein is to withdraw the minde from god , and settle i● vpon the witch : as if sathan were not gods instrument to afflict m●n , but onelie the witches seruant to doe what shee please , and so the witch and satan in the witch 〈◊〉 bee adored and exalted aboue the lord. shee must be feared , rate● , yea , sometimes shee must be innocently condemned , shee must bee sought vnto , closed with , pacified with gifts &c. sectio iiii. that which sathan bindes himsselfe to doe for the witch , is , to appeare vnto her in what forme shee ●…seth . to confirme her conceited power . to preuent that feare which might arise from more horrible apparition , and so to nourish in securitie . heerein he deceiueth diuersly : as first , that hee is no where present but in these ●ormes . that he is alwayes present in these formes , whereas indeede he deludes oftentimes the senses hereby . that accordingly to the multitude of formes , so are their many diuells , that the witch may the rather glorie in the multitude of these seruants . that the creatures of almightie god , which in themselues are good and seruiceable for vse , may be feared , and hated , yea adored , and respected as presages of good or euill , as , when a hare crosseth the way , &c. and so our right in the creature questioned : but especially , sathans cunning in appearing in these forms euen of familiar creatures , which if they can hurt , it is but onely the body : is , both to hide that speciall tyrannie and crueltie of his which he extendeth against the soule : and to nourish this conceipt by these appearances , that his power is limited by that creature , and so not to bee feared , so to bee lightly regarded and despised of vs : as busying themselues about such trifles , as to keepe drinke from working , and whereas indeed vnder colour of these they prey vpon the soule , stirring vp to reuenge , coueteousnesse , vncleanesse , &c. yea ouerthrowing of kingdomes , rooting out the gospell : which that they may effect more securely when they are not espied and preuented , therefore they labour to occupie mens mindes in these base and sleight matters , that so they might not suspect , or preuent them in the other . and doth not satan notably delude the ignorant people , that by this couenant with the witch , to bee at her command , hee maketh the simple people beleeue , that he neuer comes but at the witches sending : and so both prouoketh by all meanes to curry fauour with the witch , by entertainment , gifts ; what not ? whereby they become subiect , through this infidelity , to satans power ; as also prepareth way heereby to seeke to the witch for helpe ; and so is further ensnared to the danger of the soule . nay doth he not by submitting himselfe to base meanes : as by burning a spittered hote , &c. whereby he seemes to bee remoued , herein also further deceiue the simple people : as with-drawing them from the holy meanes whereby they may bee releeued , and causing them to rest in these accursed and deceitfull helps : which either do no good at all , or if they doe any , it is to doe a greater hurt . sectio . v. a second thing whereby satan binds himselfe to the witch , is to doe whatsoeuer the witch shall command . that is , to lie still when she lifts to spare . to runne and hurt when she is moued , where and how it pleaseth her lust . and the more cunningly to conuey and execute this mischiefe , to shroud himselfe vnder any shape ; yea to conuey the witch vnder any shape , or forme , to the satisfying of her lusts , and yet to deceiue her more grossely therein . sectio . vi. shall wee now consider a little how satan deceiues by this subiection ? first , in that he pretends to bee at their command : he therby secures them as if their state were safe , they need feare no hurt from him , seeing he is at their becke . nay he thereby puffs them vp with a conceit of some extraordinarie fauour with god that giues them such power ouer satan : nay he further bewitcheth them that now they are as gods ; being able to command satan , whom none can ouer-rule but the lord : and so prouoketh to horrible blasphemie , and idolatrie , to aduance themselues in gods steed ; to saue life and to destroy it at pleasure : and therevpon inferres a further securitie of their estates ; that they which can thus dispose of others estates , they are wise enough to secure their owne : or at least , what need they more then to enioy this soueraignetie , to exercise this liberty , thus to satisfie their vtmost desires ? hitherto ferues another sleight of satan herein : that being now at their command , he hath no power but from them : when they call he must runne , otherwise he quitcheth not : and hence ariseth this delusion , that seeing they know what 's best for themselues , therefore they will bee sure to keepe him safe from hurting them . and heere satan hath another tricke yet further to beguile them ; namely , to confine himselfe as an ape to his clog , to some box or prison , where he lies , as bound not to stir but when the witch calleth , she , as his goalor , must giue him libertie , whereas he still goes about like a roaring lyon , stirring vp in the heart desires of reuenge , couetousnesse , &c. while he seemes to lie still from bodily harmes , and nourishing pride and infidelitie by this his fained bondage , and so hardening in security , while he ceaseth from outward hurts . sectio . vii . and doth he not also by this his fayned subiection to the witch deceiue the vnbeleuing world ? yea certainely , and that many waies : as first , he with-draweth them from the acknowledgement of gods prouidence ; who onely hath power to send these euill angels to torment the wicked , and afflict his children , and so to rob god of his glorie herein , and to referre it to the witch , as if satan were onely at her dispose . and for their further confusion heerein , he prouoketh them in reuenge of their wrongs , not to look into their sinnes , which cause the same , or to looke vp to god who onely can heale , because he giueth the wound : but to crie out vpon the witch , to harry her to the iustice , to scratch , and practise against her , and so , many times , to shed innocent bloud in accusing wrongfully : or at the best , though the law may bee satisfied , yet god is not glorified , nor themselues truely releiued , seeing by vsing vnlawfull meanes for helpe , though the body may finde ease , yet the soule thereby is more dangerously ensnared . and hath not satan another dangerous fetch in this subiection ? that whereas many diseases come of naturall causes , which are well knowne to satan , though the simple people are vtterly ignorant thereof : yet seeing the witch in malice intends the hurt of her neighbour , and to this end sets satan on worke : heerevpon it is concluded that all diseases proceeds from sorcerie ; and so heereby all sober and wise meanes are neglected to preserue health , the bridle is giuen to all ryot and excesse : and if any thing fall out , the witch is blamed , and not our distempers . sectio . viii . thus we haue heard one part of the couenant , what satan must do for the witch : now let vs consider on the other side , what the witch must doe for him againe . the maine matter is , that she must giue her selfe vnto him bodie and soule . but this is coloured , first , by the time , he will not haue it presently ; because yet she hath not made vp the measure of her sinne : and therein he deceiues her , that she may repent of her bargaine , god may change her minde , &c. and so drownes in securitie . and to this end he hath another colour , that is , the condition , if he performe faithfull seruice : and therefore he will of purpose faile her sometimes , that so she may hope her selfe free : yea he doth vsually leaue her , when authority arrests , to bring her to confusion , that so now she may shame the deuill , as wee say , and so performe some hypocriticall repentance . and yet for all this obserue , i pray you , his deepenesse . in making her sure . namely to preuent after repentance , or at least to deceiue thereby . chap. vi. of the ceremonies of the couenant . he hath further diuerse ceremonies accompanying this couenant which tend very fearefully to the confirmation thereof . and these are : first , as the lord hath a speciall seale to bind his seruants vnto his obedience ; namely , the seale of baptisme , rom. . so when satan hath once obtained this absolute promise of his prentices , to yeeld themselues wholy to his deuotion , then his manner is , to set his seale vpon them , thereby to appropriate them vnto him . and this is commonly some sure marke vpon some secret place of their bodies , which shall remaine sore and vnhealed vntill his next meeting with them , and then for afterwards proue euer insensible , howsoeuer it be pinched by any . to assure them thereby , that as therein he could hurt or heale them , so all their ill and well-doing must depend wholy vpon him : and that the intollerable griefe they feele in that place , may both serue to seale vp vnto them their eternall damnation ; and so to awaken and giue them no rest till the next meeting againe , that so they may hasten the vengeance that now they haue tasted of . this shall appeare the better if wee consider the next meeting , and such circumstances of place and actions , that are performed therein . sectio . i. of the place where the witch is summoned for further confirmation and binding of her to satan . when satan the prince of darknesse that ruleth in the children of disobedience , hath once entangled this nouice within his snares , and set his priuie marke vpon her , thereby to bind her vnto him more surely , that she may bee yet further giuen vp by the fierce wrath of the almightie to his power : he hath yet many other policies to effect the same . as first , she must bee conuented solemnly into the house of god , there to make open testimony of her subiection vnto him , by renouncing all former couenants with the lord. and heere vsually , these things are performed in their order . first , satan blasphemously occupying , the place whence the holy oracles are deliuered , doth thence : first , require of his proselite an acknowledgement of her couenant , causing her vsually in her owne person to repeate the forme thereof : as in. do here acknowledge , that vpon such condition i haue giuen my selfe vnto satan to bee disposed of him at his pleasure : and secondly , when this acknowledgement is made , in testimoniall of this subiection , satan offers his back-parts to bee kissed of his vassall . thirdly , this being done , he then deliuers vnto his proselite , and so to the rest ( for many are conuened at this meeting ) the rules of his art , instructing them in the manner of hurting and helping , & acquainting them with such medicines and poysons as are vsuall herevnto . fourthly , taking also account of the proceedings of his other schollers , and so approuing or condemning accordingly . fifthly , for their further confirmation , he yet enioynes them another ceremonie : namely , to compasse about the fount diuers times , there solemnely to renounce the trinitie , especially their saluation by iesus christ , and in token thereof to disclaims their baptisme . sixthly , and in further token of their subiection vnto satan in yeelding vp themselues wholy vnto his deuotion , behold yet another ceremony heere vsually is performed : namely , to let themselues bloud in some apparant place of the body , yeelding the same to be sucked by satan , as a sacrifice vnto him , and testifying thereby the full subiection of their liues and soules to his deuotion . lastly , to gratifie them somewhat for this their dutifull seruice , it pleaseth their new maister oftentimes to offer himselfe familiarly vnto them , to dally and lye with them , in token of their more neere coniunction , and as it were marriage vnto him . these are vsually the ceremonies wherby satan binds his proselites to keep couenant with him . and his policies heerein are manifold : both in regard of the witches themselues , as also in regard of others that shall take notice thereof . concerning the witches . his policie in conuening them into the church is : partly , to procure in them a conceit of the lawfulnesse of the businesse ( as being done in so holy a place ) thereby to make them secure in continuing therein . as also to encourage thē the rather to hold out by reason of the companie where-with they meete , ready to hearten by presence and example . and doth not satan by this convening them into the house of god , and there presenting himselfe vnto them , procure in their minds a conceit of his deitie and soueraigne power , that so they may yet better conceiue of their dealing with him , and more willingly performe all couenants , seeing as god he requires nothing but his due , as god he will performe with them to the full , and therfore they must not flinch from him . and surely if wee shall looke vp vnto the ouer-ruling hand of god heerein , in giuing satan his enemie leaue to prophane the place of his worship , and thus to appeare there vnto his proselites for their further condemnation : may not the lord haue these ends herein in respect of these witches ? that here they may receiue the punishment of ●heir grosse hypocrisie , and prophanenesse for their former abuse of gods holy ordinances , and bodily seruice , lip-labour , &c. where they committed the sin . that here they may be hastened to the participating of this punishment , by being prouoked to fearefull blasphemy , and renouncing of that god whom formerly they serued , and so might bee more iustly subiected to the power of satan . sectio ii. and may wee not heere learne many profitable things ? doth not our gracious god tender some light vnto vs out of this darknesse ? yea surely . our prophanenes is reproued , that abuse and defile the house of god with our bodily seruice , & vaine thoughts and speeches , rather like a company of deuils , then the saints of god. our superstition is condemned , in ascribing holinesse and perfection to the place of gods worship , as if the place did sanctifie our seruice , or sheild vs from danger : as if we were free from satan when once wee haue got the church ouer our backes : as if no prayers were auaileable but what were offered vp here . doth not satan hereby take away the benefite of priuate prayer which indeed is the life and touch-stone of the publike ? doth he not prouoke vs hereby to rob god of his glorie , in ascribing that vnto the place , which is proper onely to his maiesty ? doth he not vtterly frustrate & preuent all spirituall worship of the heart , as if the performing of a little lip-labour in the house of god would serue the turne ; wee need not stand vpō any inward touch or feeling , it shal suffice that we haue offered vp the sacrifice of our lips before the lord. surely when i cōsider the practise of the time , namely , when we come to the house of god which is appointed for publicke prayer to be performed iointly by the whole congregation , we then fall to ●●●bling our priuate deuotions , yea when the publick exercises are in hand , so that for the presēt we neither can ioine with thē , nay rather indeed do disturbe & giue offence to the congregation , in not consenting with them , mee thinkes euen satans proselites may heere condemne vs , who cary themselues more regularly in the house of god to serue the deuill , then wee here to the seruice of god. these wretches , i warrant you , are kept from sleeping , they spare not their bloud to please the deuill , they are contented to submit themselues to any base office heerevnto : nothing can keep vs waking , not though iesus christ bee crucified among vs daily , though we are partakers of his bloud , yet wee will not kisse the son of righteousnesse ; we cannot so much as shed a teare in testimony of our renouncing of sinne and satan ; whereas these wretches spare not their deerest bloud to shew their homage vnto satan . and are we not hereby taught , now to feare our selues most , when we are before the lord , in his sanctuarie , because satan will now be one with vs , both to hinder vs in the seruice of god that we shall not profite , or else to puffe vs with pride , as if wee had deserued much heereby : and then to accuse vs of presumption , that so hee may driue vs to despaire . surely , seeing wee cannot be free from sathans snares , neither the house of god will protect vs , nor our owne houses can shield vs , but sathan wil be closing to rob god of his glorie , and vs of the comfort of any publique duety ; shall not this send vs to the searching of the heart ? shall it not teach vs to worship god in spirit : that so sathan may not bee acquainted with what we are about , and so may not interrupt vs , or if hee guesse at our purposes , may be yet confounded , in that our hearts are best knowne to the lord ? it is our comfort vnspeakable before our god , that hereby wee desire to worship him in truth , because , as our hearts witnesse with the truth of our endeuours , so doe they also witnesse for god against vs , the imperfection of them : that the lord may be iustified when he iudgeth , psal. . . . that sathan may be preuented , and confounded , by this iudging of our selues , that heereby wee may be daily prouoked to perfection : by labouring to be found in christ , not hauing our owne righteousnesse , and so may grow vppe in him to perfect holinesse , philip. . . shall not this teach vs to trie our publike worship by this touch-stone of the heart , and not the place ? shall it not weane vs from the loue of this world : seeing no place so holy , no meanes so sacred , but by sathans policie they may be abused ? shall it not prouoke vs to hunger after our dissolution , that so we may freely and continually glorifie our god in his blessed kingdome ? doeth not this condemne that pompous and carnall decking of the house of god , rather to please the eie , then affect the heart , rather as a pallace for the god of this world to reuel in , and prey vpon new-fangled and silly soules , then a place of spirituall worship , for the great god of heauen and earth ? certainely , when i obserue some occupying the place of gods worshippe : and thence deliuering vnto gods people chaffe in stead of wheat , nay sometimes poyson in lieu of wholesome foode , making merchandise of the word of god &c. may i not conclude , that these are the diuells factors , bartering their owne , and their peoples soules vnto him , for alitle , vaine credite , and for a few shekells of siluer , and morsels of bread ? heerein farre worse then the diuell himselfe , that whereas he meanes plaine dealing , to drawe them to damnation : these notwithstanding pretend to shew them a nearer way to heauen , promising libertie , when themselues are slaues to corruption , and so nouzling in securitie , and excluding repentance , do thereby cary their people in a dreame vnto hell , . pet. . . . and when i consider on the other side , that faithfull teachers , who labour by enforcing the lawe , to bring the people to a sight of their sinnes , and so to a denyall of themselues , that they may hunger after christ iesus : being loaden with the burthen of their sinnes : that such , i say , are not withstanding traduced , as preachers of domnation , no better then satans harbengers , to driue silly soules through despaire into the very snare and pitte of destruction . me thinks i obserue heere , a farre more dangerous practise of sathan , then this , with these nouices , to renownce their baptisme , euen to cause the people of god vtterly to reiect the true means of their saluation , namely christ iesus . in that he will not suffer them to see , what neede they haue of him , by humbling them with the law , that so they might bee forced out of themselues , to relie wholie on his sacrifice for the pardon of their sinnes . is there not more hope of the saluation euen of these witches , that are thus kept sensible of their wofull estate , either by the smart of their priuie match , or by such continuall tampering with them , sometimes by vgly apparitions , to terrifie them , eftsoones to keepe them watchfull by continuall employments . is there not , i say , more hope euen of the recouerie of such , then of many thousands in the world , who are lulled asleepe in securitie , and fatted vp , without all sense of danger , euen to vtter destruction ? oh that we were wise to vnderstand these things , to trie the spirites , and choose the good and perfect way . is not the prophet a snare vpon mispath ? and profound to deceiue ? is it not iust with god , that because wee haue not receiued the trueth , therefore to giue vs vp to strong delusions to beleeue lies , . thess. . . . well , this we may learne , by this impudencie of sathan , in abusing the place of gods worship : and drawing his proselites hither for their further confirmation in their subiection vnto him . and are we not yet further taught hereby , to make a profession to our god of our subiection to him , and that publikely , when wee shall be called hereunto furtherby the magistrate , to giue an account of our hope , or by the minister to approue ourprofiting by the word ; or by our christian brother , to confirme him therein ? nay , ought we not , to stop the mouthes of the wicked , by acknowledging our soueraigne lord the great god of heauen and earth : seeing the wicked are not ashamed to honour their master the diuel : glorying in this , that they are the damned crue ? &c. shall not euen these silly deceiued soules , rise vp in iudgement against such monsters , that are drawne to that through feare , or ignorance , or hope of present release , seeing these wittingly and malitiously , as it were defie god : & with an high hand , blaspheme , and treade vnder foot , the blood of the couenant , acknowledging willingly , and with great applause , their subiection to satan ? nay , shall not our politike and state-christians , bee condemned by these poore and base creatures , who vpon necessitie , and through faire promises onely are brought to this subiection ? surely , when i obserue , the wisedome of the flesh in many great & migh tie of the world , that eyther come to the house of god , only to receiue honor , & to maintaine credit , and outward esteem ; or else , to hedge in some profit and suck some aduantage hereby ; or else rather , to honour the word by their presence ( for this is vsually the best end ) then to be humbled and reformed thereby , rather , i say , to controule the ordinaunces of the mightie god , then to be brought in subiection vnder the power thereof : may i not conclude , that heerein they rather publish their homage unto sathan , then testifie any obedience vnto the lord ? are not these the very stratagems of satan , to ensnare vnstable soules , by causing them thus to abase the word , thus to peruert the holie ends therof , are not the wicked hereby iustly giuen vp to the illusions of satan , for the profaning of gods ordinance ? do they not by these abuses , testifie their obeisance vnto the diuell , while they pretēd the honor of god , doe they not in seeking their owne honor , abase that which belongs to the lord , approue themselues to be imps of that king of feare , who in all things seeketh to robbe god of his glorie . and what else may wee deeme of that high mysterie of carnall wisedome chalenging preheminence ouer the word of god , in determining lawes : besides , or contrary to it , confining & suiting it to it crooked rules ; binding and loosing it , for the satisfying of it lusts . is not this a plaine badge of of that man of sinne , that sonne of perdition ? is not this an apparant euidence of it subiection to satan ? and if wee shall scanne the mystery of that sublimated policie : that nowadayes , he is not a wise man , who is not a seruant vnto men , submitting himselfe to be new moulded & fashioned according to the lust of his patron . this blasphemously chalēging him as his proper creature ; & the creature reioicing as in his soueraigne creator , conforming heart and hand simply to his deuotions : may we not see satan here aduāced as god of this world in the children of disobedience ? may wee not conclude , that such absolute subiection as is giuen vnto man , is wholy taken from god , and giuen to the diuell ? and what may wee deeme of the common idolatrie of all sorts ? one makes the wedge of golde his hope : an other makes his mistris the soueraigne of his heart : this , makes his belly his god , the other sacrifices to his net , &c. are not all these ( in effect ) sacrificers vnto the diuell ? is not subiection and homage performed vnto him , euen in them all ? what shall we thinke of the generall and ordinarie seruice of god in these dayes ; the most feare him with their lippes , but their hearts are far from him : the best vsually serue him but by halfes , they cannot be saints , god must beare with thē in some sin ; they must liue , & therefore they must strain a litle : they are but flesh and blood , & they do what they can , god must be mercifull to them in this &c. do they not in all these , shew themselues seruants to him , whom yet they obey , euen the prince of darkenes , the great deceiuer of their soules ? is not satan the lord of their harts , while they serue god but with their lips ? & doth he not hereby hold their hearts faster bound vnto him , in that hee giueth way to their bodily seruice ; nay , will he not haue their tongues also at his deuotion , at a pinch , to c●rse the same god whom they seeme to blesse , or to slaunder their brethren , and condemne thē of hypocrisie , because they labor to serue god in spirit & truth ? and is not sathans cunning the more dangerous , in that he is content to hold the wicked but by one string ? is not their state more dāgerous , that while they seem to haue escaped the pollutions of the world , & to make a faire shew in the flesh ; as if they were good christians , glorious sepulchres , yet eyther inwardly they are full of rotten bones , or else one dead flie will be sufficient to corrupt all the ointment of the apothecarie , easily may satan recouer his full possession againe : euen by reason of that one traitor , which they shall nourish in their bosomes : shall he not reenter with seuen worse spirits , and so the later end of that man shall be worse then the beginning : the dog shall returne to his vomite : and the swine vnto the mire , of which he was cleansed , and so become twice dead , and pluckt vp by the roots : euen two-fold more the child of perdition , then euer he was before ? o that wee were wise to discerne our selues whose we are ! and whom we serue ! how long shall we halt betweene two opinions ? if god be lord , deseruing all seruice at our hands , inabling vs by his spirit , to offer vp our bodies and soules , as a reasonable seruice vnto him : ( & what more reasonable then to giue him his owne , that hath bought it so dearely . ) if his yoake be easie to those that will take it vp , and his commaundements not grieuous , to those that will endeuour the performance thereof . if hee bee contented to accept according to that which wee haue , not requiring what he giue vs not . if he vouchsafe the will insteed of the deed : if hee that giues will , will giue the deed also , that wee may serue him in truth , though wee cannot bee perfect : that the sense of our imperfection , may still send vs vnto the fountaine christ iesus , that so from him wee may still draw forth waters to eternall life , being daily found in him , not hauing our owne righteousnesse , that so through him wee may daily make our requests manifest at the throne of grace : that we may bee carefull in nothing , nor fearefull of any thing : casting our care vpon god , because hee careth for vs , and committing our selues in well-doing into the hands of our faithfull creator , still forgetting that which is behind , that wee may hasten to that which is before , for the price of our high calling in iesus . who may not trie himselfe hereby whether he be in the faith or not ? who will not daily striue and endeuour to make himselfe thus manifest vnto god and to his owne conscience ? if hee that is in christ must bee a new creature ; so new that all old things must bee abolished , because hee that abids in the flesh cannot please god , rom. . and if wee nourish but one knowne sinne wee are guiltie of all : if wee must haue respect vnto all gods commandements , desirous in all things to please our blessed god , not caring for the flesh , to satisfie the lusts thereof : wil it any thing auaile vs to plead flesh and bloud ? if there be but one thing wanting , will all the rest any whit auaile vs ? if christ iesus bee not thus vs in , that the bodie is dead to sinne , but the spirit is life for righteousnesse sake ; are we any better for all our formall righteousnesse then very reprobates , the very slaues of satan to whom yet wee do obey , to whom we there performe most acceptable seruice , when wee doe thinke it sufficient toserue god according to the flesh , either by halfes , for a seasō , &c. let this serue for our triall heerein , and let vs giue our hearts to obserue heere further matter : doe wee thinke that sathan in tampering thus with witches , entendeth onely , eyther their owne bane , or else , by them to hurt onely the bodies of others ? no surely , as his principall end is , by all meanes to dishonour god , and discouer his malice , and rage against the almightie , so doth hee expresse his hatred against god , in destroying the creature , and in the creature that which most resembleth god. and therefore he not onely aimeth at the diuine soule , but by all meanes laboreth the generall confusion of mankinde : that so ( if it were possible ) he might robbe god of his glory , in sauing any ; you see how hee spared not our very sauiour himselfe , the head of his church , and will he not attempt ( if it may be ) the destruction of all the members ? and doth he not prosecute this his designe , in the other ceremonies , whereby he obligeth these miserable wretches yet faster vnto him ? for , what else doth that other practise of his ayme at , in taking account of his vassals , and informing them in the mysteries of his damnable trade : rewarding them accordingly as their paynes hath beene , and enabling them hereby to commit further mischiefe ? as hereby he blasphemously imitates the offices of that great iudge and mightie sauiour : instructing them as a prophet in their seuerall dueties , censuring them as a supreame iudge and soueraigne , according to their exploits . as their high priest enioying the sacrifice of their blood , as a pledge and bond of their allegeance , and satisfaction for their failings : so doth he hereby also more desperately insnare their soules : as , arresting them hereby wholly to stand to his verdict , & so to make a mocke of the day of christs comming . deceiuing them vnder pretence of these naturall medicins , as if it were by vertue of them , not by anie c●…nant with him , that such effects followed . and binding them hereby surely to him , by his familiar & carefull dealing with them , in furnishing them with all meanes , to become maisters of their desires . puffing them vp with conceit of extraordinary skill in natures secrets , & so with a vain imaginatiō to be as gods , through such rare knowledge and great power : thereby lulling them in security : that so they may hasten their damnation . thus are th●se witches ensnared thereby . but may not this his policie extend it selfe also vnto others ? yea surely ; behold ( saith reuerend latimer ) the diuell is a more carefull and painefull dioclesian in his charge then many of our idle and idole pastours are in theirs . satan is neuer idle , he is alwayes going about to destroy the soules of men : these sleepie dogs lie still in their kennells , fatting themselues with the fleece , & leauing the flocke to be deuoured of the wolfe . satan is alwaies resident vpon his charge to keepe the same in his clawes : these leaue the flocke , and attend the courts of princes , or their hounds and hawlkes , or worse : as for the flock it may sink or swimme ; better farre to bee such ones dogges or horses then to haue their soules committed vnto them . satan he will take account how his schollers do profite , he will see that the non proficient shall bee sneaped , and the painefull encouraged : these by their euill example corrupt the flocke , discourage those that are forward and zealous , encouraging those that liue at ease in syon , and will eate any flye , as peaceable men , quiet neighbours , wise and discrete subiects , &c. satan will not cease to informe his proselites further in the mysteries of their trade , that so they may bee more skilfull and profitable in his seruice ; these complaine , that the people haue too much knowledge ; they labour rather to keepe them in ignorance , and to darken the light by their prophane handling thereof , that so they may plucke out the spirituall eyes of their people , and so to leade them about with them , like blind sampson , to sport with their follies , and gaine by their infirmities . thus shall satans vigilancie condemne the sleepinesse , and carelessenesse of carnall pastors . but this is not all that may bee gathered out of this ceremony . may not this bee a stumbling blocke to the separation , to renounce our assemblies , when witches , yea the deuill and all , can lord it therein ? may not this be an occasion to despise the holy ordinances of god , the word , baptisme , &c. seeing they are thus prophaned by these cursed miscreants , and so in seeking to runne from god , or rather from the deuill abusing these things , euen to runne to him , with the anabaptist and familist , for reuelations and enthusiasmes . if now wee shall take a further view of that other ceremonie in causing his proselite to compasse the font , and there to renounce her baptisme : as heerein he entends to harden her heart the more , by this blasphemous disclaiming of the seale of her faluation , and so to bind her more firme vnto him ; so hath he also diuers fetches heerein to deceiue others . as first , to cause ignorant and vnstable soules , to rest in the necessitie of the outward seale . as to feare damnation if they want it , which gaue occasion to that blasphemous and sacrilegious intrusion of midwiues to the performance cie of that ceremonie in a case of necessitie . to presume of certainty of saluation vpon the hauing of the seale ; as if outward baptisme made a christian , and nothing else , and so to open a gappe to all profanenesse . and so by building saluation vpon the outward elements and meanes ; thereby to imply an vncertainety , and fayling thereof vpon the want of outward meanes : as if vpon extremitie , wee should bee enforced to deny our profession , therefore we should bee depriued of our saluation , if by persecution wee should bee driuen from the outward meanes , as the word , sacraments : therefore also our hope of safety were gone . and hence erecting an anti-christian visibilitie , as if no church ; where no publicke libertie of the meanes : that onely the true church where the forme of religion is kept a foote , howsoeuer the power thereof bee therein denyed . thus doth satan deceiue by this ceremonie of renouncing baptisme . and doth he not also notoriously beguile vnstable soules by that other ceremonie , in causing his proselite to confirme her subiection by venting of her bloud and offering it vp vnto him as a sacrament of her loyalty , and entire deuotion vnto him ? yea surely , he may pretend hereby thankefulnesse in the witch that thinkes nothing too deere for him . he may intend hereby the prophaning of the bloud of christ , as if her owne bloud should seale vp her faithfulnesse and pledge her zeale to encrease his kingdome . he may hereby make her more desperate and greedie to shed the bloud of others in reuenge of her owne . he may heereby prepare her by this continuall ●ssue of bloud , causing paine and waste of the bodie , to hasten her owne destruction by accusing of her selfe , &c. but his intent is also to condemne the world : that will not affoord a good word for christ , not endure a fillip for him , much lesse insist vnto bloud in so good a cause . as also to scorne and condemn the manhood of the world that consists onely in this , to shedde their bloud in reuenge of their owne quarrels , or for the defence of their friends , a witch will do as much to please the deuill : a witch will not spare her bloud in her m r. quarrell . and so to deceiue the world : as first heretickes , that if they iustifie it with their bloud the cause is good ; so say the papists , so boasted the ancient heretickes . secondly , seeing these witches are adored as gods , in the hearts of godlesse people , therefore if they spare not their owne bloud , may they not be prodigall of the bloud of others ? this is one ground of all that cruel murthering of infants , of friends , of enemies ; yea bathing themselues in the bloud of princes ; they ( for the most part ) are prodigall of their owne bloud , yea they offer it vp willingly vnto satan , to preuaile by this meanes in their wicked purposes , and must they not gratifie him with continuall shedding of bloud ? must they not satisfie their owne bloud by powring out the bloud of the greatest , that so thereby they may make way for generall conuulsions , and massacres of all sorts . thirdly , nay who will not seeke to imitate these ghostly fathers ; nay indeed who can choose but follow them ; either they will cosen and disapoint their followers , and so through discontent and despaire will driue them to butcher themselues ; or else by partaking with them in their deuilish plots , they will draw them within the compasse of authoritie , that so their bloud may recompense their offenses . if now for euery drop of bloud which the witch shall shed , she may gaine so many soules to the deuill , or take away life from so many others , is not her bloud deerely bought ? looke to this you that seeke to these proctors for the deuill , you that betray the glory of your god in seeking helpe of sathan : behold the lord will giue you vp , and remember that which followeth . you shall haue the honour to kisse the deuils back-parts , and so hath the witch : the baser and vnseemelier the homage is , the more it binds , reason being turned vpside downe cannot iudge otherwise thereof : the more vnseemly the more it binds , as agreeable to flesh , that delights in filthinesse , it is iust with god to giue vp to such slauish basenesse , because his seruice being most pure and holy , is reiected . looke vpon poperie the nurse of witch-craft , most glorious in her greatest libertie to the flesh , in the grossest filthynesse thereof commending horrible vncleannesse not to bee named , as if delighted in kissing satans backe-parts : thus doth satan recompense his best schollers . that we may preuent this , learne we to regard the knowledge of god , to encrease therein , to make conscience of practise as wee know , so shall we not bee giuen vp to such monstrous wickednesse , rom. . . . . as for that priuate familiaritie which satan hath with the witch , in conuersing with , and carnall knowledge of her body , whether this be performed really , or by some collusion , it matters not : i dare not simply deny but that satan may haue this dealing with her , as being able to assume a dead bodie that is not yet corrupted , and so by his spirituall qualitie so farre to enliue the same , as that , though not by any seed therein , because it appeares that it purgeth out together with other humours , immediately vpon the dissolution , yet by some other seed , stollen from a liuing body ( to which i rather agree , because it is confessed that such seed is vsually very cold ) he may pearce the body of the witch . and further also so affect the same , as through the diuine iustice to procure some monstrons birth , either through mixture with the seed of the woman , or else ( which i rather incline vnto ) he may by his skill , through wind or other pestilent humours , so affect the body of the witch as that it shall swell , and encrease , as in a true generation , yea at the time of the birth , shall bee subiect to paine and such trauell as is vsuall to women in such case , and then in the time of the breaking open of the wombe may foist in some infant stollen else where , or delude the eyes of the beholders with some impe of 〈◊〉 owne , in the shape of a child ; or with some dead childe taken vp and enliued to the purpose : which things are ●…sie for him to doe , thereby as to giue testimonie of secret acquaintance , so to deceiue the witch with her new darling , which likely shall bee but a babie of a day old , so to encrease withall her sorrow , and yet ease of the trouble , which is happily the desire of such monsters , that so they may be free to the satisfying of his , and their owne insatiable lusts . this ( i say ) howsoeuer it may bee granted , yet i cannot see but all this may bee done , as well as others of as great consequence , euen by delusion and imagination ; and yet both to one end , euen to deceiue the witch , and others . touching the witch , she is hereby deceiued many waies : as she is fed with shadowes in steed of substance , with cold and dead delights , in steed of reall contentment of the flesh . she is put to a great deale of paine and torment in the bearing and birth : and in the issue , either some monster or abortiue is brought forth to encrease her sorrow , and procure horror and despaire . this disapointment of her lust , enrageth and encreaseth the fire , and so prouoketh to further mischiefe for the satisfying thereof . so is she faster bound vnto satan for the satisfying of her lusts ; and for the gratifying of her maister , still put vppon new mischiefes , that so at length she may make vp her measure . thus is the witch deceiued by this familiaritie with satan : and ●…th not this also proue a snare vnto others ? yea surely . this conuersing of satan with the witch , hath beene the ground of all these conceits of fairies , &c. whereby the papists kept the ignorant in awe . and is not the lord robbed heereby of the glorie of his iustice , who punisheth adulterie sometimes with strange and monstrous births , that because by this familiaritie with sat●● some such monsters are eft-soone● brought forth , therefore all such effects are restrained to this cause : either some witches brat is foisted in , &c. or else caused by witch-craft , &c. thus is the lord robbed of the power of his iustice , when his immediate hand is ascribed vnto satan . chap. vii . of diuers other meanes whereby satan confirmes his proselites in their couenant with him . besides these former ceremonies and familiaritie , mentioned before , satan hath other meanes also , as occasion serues , and their dispositions sutable , to keepe his nouices from reuolting and starting from him . for there is no question , but notwithstanding all this former making sure , yet some occasion will be offered to startle these witches , and so to procure some remorse for the bargaine . eyther some outward affliction , or their owne present case , beeing likely miserable , suffring much want , &c. may breed discontent , and so repentance of the bargaine . or else , the lord may awaken the conscience by the power of the word , and so confound this desperate match ; or sathan himselfe may of purpose faile his pretended mischiefe , leauing her for a season , or not doing according to her commaund , therby to prepare her by this qualme to eternall vengeance . wherein , lest shee should now grow altogether melancholie , and so submit her selfe indeed to the true meanes to vndoe her bargaine . obserue i pray you how sathan bestirreth himselfe . first , in this case , he will not stick to delude her with proffers of gold , and daintie fare , graunting her opportunitie , to satisfie her lusts , where 〈◊〉 likes , as her age and disposition is , 〈◊〉 ping on kindenesse vpon kindenesse 〈◊〉 her ; fitting her with musicke and 〈◊〉 carnal delights ; flattering and crowding most basely into them according to their more stirring and generous disposition . if by these meanes hee cannot yet make them sure , but that the sting of conscience doth still stagger , and chalenge the bargaine ; then he discouereth him in another fashion . not onely keeping them shorter , that they may fawne vpon him , but threatning to discouer them , that so they may vndergo the punishmēt of the law . yea further also withdrawing himselfe from them , and so refusing to be at their checke ; yea crossing them in their desires , and contradicting or exceeding their commands . if this wil not preuaile , then he causeth them to renue their homage by yeelding their bloud , to bee sucked of him , which hee will not faile now more freely to drawe out , euen to fainting and extreame pining of his staggering proselite , and appearing further vnto them in most fearefull and vgly shape , thereby to hold them in with feare , yea , not sticking sometimes to threaten with present death , by tearing them in peeces , scorching them with flaming flashes , &c. and all this to let them see what they are like to trust to : that so euen through despaire , they may rest content with their bargaine , vpon hope that their torments may be yet deferred , or at least vpon necessitie to please their cruell maister , and so resolue to make the best of a badde market , and to take their pleasure while they may , : ot at least to prepare way heereby for their discouerie , as being weary of his seruice , and greedie of further employment : it vsually falling out in such cases , that when by these terrors of satan , these filly soules shal be brought to despaire , the horrour of their conscience will not let them be at rest : but obscurely euen now wil not faile to vse often meanes of their discouery●… ther by voluntarily coming to t●… ties afflicted , to be scratched of 〈◊〉 or confessing themselues in generall 〈◊〉 tie , of such and such things , a●… their diligence about the dist●… parties , and often enquirie con●… ning them , or else by their fa●… sottish excuses of themselues . by such like meanes , i say , they will not obscurely detect themselues , through the guilt of their conscience , a●… hasten hereby their deserued ve●… ance . chap. viii . of the diuers kindes of witch-craft , where especially of good and b●… witches , and that the good with is the most dangerous and powerfull . there are two principall kindes of witch-craft . namely , diuining , where●… strange things are reuealed , ●…ey th●… past , present , or to come ; by the 〈◊〉 stance of the diuell . or working , which is employed in the practise and reall working of strange things or wonders . concerning the former of these ; my purpose is so far to speake thereof at this time , as may concerne the discouerie of the good witch : who specially triumphs in this power of diuination , and coniecturing of vnknowne and hidden things . and therefore , first let vs consider , by what meanes sathan may giue notice of vnknowne things . how far hee can proceede herein . that sathan can discerne ( in some measure ) things past , and such as are to come , is appa●ent . because he is acquainted with the prophecies of the word , and so stealeth out of them many secrets , concerning things to come . sathan being exquisitely skilfull in the knowledge of naturall things , as of the influence of starres , constitutions of men , the kindes , and vertues of plants , rootes , hearbs , &c. may out of this experience giue 〈◊〉 probable guesse , at euents of thi●… out of the certainety of their 〈◊〉 ▪ the presence of sathan and 〈◊〉 euill angells , in most places , and communicating their knowledge together , where-through they are ●●quainted with the secret consult 〈◊〉 of princes , may giue also furtherance to this knowlege of things to come , as hereby being able to inform their agents hereof , who acquainting by this means , the world withall gaine this reputatiō , to foretell things to c●… . adde we hereunto , the power of satan , in putting into mens minds , wicked councels and purpòses : which he discerning to be apprehended , & resolued on , doth thereby acquaint his proctors herewith , and so they become to foretell of the same . consider we the agility of satans nature , wherby being able to conuay himself in a trice from place to place , hee comes by this meanes to the notice of many strange and hidden things to the vulgar and ignorant , and so communicates them , to serue his turne , to his pro●elites and creatures . especially confider we , that satan being gods instrument to execute his iudgements in the world : hath therefore euen from the lord reuealed vnto him many things ; as the place , time , and manner , how such things should be done : which sathan ( being no blab ) can publish to serue his turne , so farre as shall ●end to the triall of the church , and stumbling of the vnbeleeuing world : thus he came to reueale vnto saul his end , as being informed thereof by the lord : who had taken his good spirit from saul , & left him to sathan , and so informed satan in the meanes to execute his wrath vpon him , . sam. chapter . verses . . thus may satan attaine to some knowledge of things to come . if we would know how farre : surely , wee are to vnderstand , that to the lord only belongeth this absolute prerogatine , as to know things to come certainely , &c. in the nature of the things th●●selues , without respect to their causes and signes . but sathan onely knoweth them probably , and by their signes & causes . this ground being laid , we may hence gather , that the good witches being informed by satan , know no further then their tutor , that is , probably , doubtfully , and deceitfully : and therefore must needes deceiue themselues and others . this shal appeare the rather , if we consider the meanes , whereby they attaine to this knowledge : which being no ordinance of god , to reueale secrets , nor any instinct of nature yeelding directly such effects : it must needs follow , that the knowledge contriued there-from , proceedeth from satans cunning , shrowding his familiaritie and intelligence vnder the rule of these creatures , that so it may not be discernd to come from him , but rather from the prediction of the rule of nature : as also , if it prooue doubtfull and contrary : yet sathans credite may be saued : seeing he can post it off to the vncertainety of the creatures , or some accident altering the former prediction . it being most certaine , that as the knowledge of satan of himselfe , is at the best doubtful & coniecturall in many things : so it becomes hereby much more intricate and deceitfull , when it is shrowded vnder the maske of natures infolded varietie . what this varietie of nature is , appears by the ancient practise of the heathen , among whom , by these & such like means satan raigned as the vnknowne god. these were the flight of birds . the intrailes of beasts . the obseruation of the stars and those celestiall bodies , esay . dreames , dan. . lottes , hest. . of all which we may thus conclude , that seeing these were not ordained constantly to fore-tell things to come , neyther haue any naturall propertie inherent in them , yeelding such knowledge , or any likelihoode thereto : neither indeed was it necessarie that men should be acquainted with what is afterward , otherwise then may concerne their saluation : seeing the word is sufficient for this : therefore it followeth necessarily : that these are but satans cloaks to conceale his immediate and dangerous couenants with men . that by these satan withdraws men from embracing of the word . that for the contemp● of the word , the lord in iustice giues vp to be deceiued by these , so farre forth , as not only to rest in these predictions , and so by the vncertaintie thereof to bee confounded thereby : but as if so be the reason of this vncertainety , and fayling in the successe of these predictions , proceeded rather from want of our obsequiousnes , and diligence in attending these predictions , then of anie reall improbability and absurdity in them : hereby satan maketh way for his further aduancing in our hearts aboue all that is called god , by procuring vs to a more base subiection and bondage to the lawe of the creatures , toyling vs with a more painefull studie and inquisition into the bookes of the creatures . and so prouoking vs to a worship of the creature , by confidence therein , aboue the creator blessed for euermore ; and so in the creature to worshippe the diuell especially : and that ; by obeying his councell , in leading vs to know , what concernes vs not . by vsing his meanes , for the compassing of this knowledge . and by resting still in the meanes , though yet they doe deceiue vs. embracing his intelligence , clouded vnder the vaile of naturall causes . referring the successe of things , not to the prouidence of god , but to the power of satā , ordering the same therby . for our further information heerein , examine we in few words these kinds in particular , that so the vanitie of them , as they are vsed , in witchcraft , may the more liuely appeare to vs. first , concerning the flight of birds , and the noise they make in the same , this , as it is plainely condemned in deut. . . & . so is there great reason hereof , seeing by no ordinance of god , or secret of nature , the flying high or lowe , on the right hand , or on the left , the diuersitie of noise &c. can prognosticate of things to come . as for the entrailes of beasts , ezech. . . whereby nehuchadnezzar is resolued in a doubtfull case , whether to attempt first ; eyther the iewes , or amonites : this also is a plaine colour of satans deceit , cōiecturing hereby , because neither by vertue of creatures , nor by any speciall ordinance of god afterward , haue these inwards of the creatures any such power cōferred into them , to fore-tell things to come . indeed , there is some prediction naturally arising out of obseruation of the seasons & alterations of weather , accruing to the phisition , mariner , & husbandman . and this according to that order , god hath set in nature , from the beginning : but this is only probable , as to guesse of faire or foule wether . which , though they allow some predictions by these creatures , yet are they no warrant for others , that are not ordained of god thereto . and therefore , whereas it is ordinarie to diuine of future things , by some such like , as by finding a peece of iron , signifying good lucke , but if siluer be found , then it is euill ; to haue a hare crosse the way ; to haue the salt fall towards him &c. these hauing no such vertue from nature and diuine ordinatiō , it must needs follow , that they are diabolical , or at least superstitious , & no way warrantable . concerning diuination by stars , the matter seemes more difficult . for although the word seemeth to condemne the same , deut. . . . according to the iudgement of the best diuines , who though they differ about the notation of the word , yet they agree all in this , that diuination by stars is directly forbidden : and the scriptures also in allotting the same punishment to the starre-gazer , 〈◊〉 to the magician , doe confirme th● same . yet hath this skill gained great authoritie and account in the world , and doth much deceiue the followers thereof : and that for these respects . first , because the starres are causes of many things heere below , and therefore it may seeme lawful to conclude and coniecture from such causes . and surely if they were particular causes of these lower things , i see not but wee might coniecture some what in particular from them : if these starres had power to communicate the knowledge thereof in particular vnto vs , or if it were needfull that wee should know such particular euents , or there were no other meanes to communicate what is necessarie vnto vs : but seeing . the starres are onely generall causes of things in the world , and that not certaine and infallible , but variable and subordinate , to the will of the creator , who can for his churches good , alter their particular effects . . seeing they are no ordinance of god to reueale such things vnto vs , as hauing no vertue from their generall influence to dispose and determine of particulars . . seeing it is is not needfull wee should know of such particulars , any otherwise then the word doth supply : and if this bee sufficient what neede wee other ? it must needs follow that these predictions are vnlawfull . . as reiected of the lord , and therefore proceeding from the deuill . . as presuming to fore-tell particular euents of things , which onely belong vnto the all-seeing and most wise god. if it be alleaged , that what is fore-told by astrologie , vsually fals out true , and therefore why may we not be informed hence ? we answer , . that though it fell out true , yet were we not to enquire from hence , seeing the word forbiddeth the vse of such meanes . that things fal out true in particular proceeds not frō the necessary influence of the heauēly bodies , but from the cunning of that infernall spirit , who supplieth by his knowledge , what is vncertain in that art , inf●…ating himselfe into the minde of the stargazer , being now puffed vp with his knowledge , and desiring successe therein , to satisfie his pride , what art cannot make good , he yet desireth may be accomplished . and so is giuē vp to satan in a iust punishment of this his presumption , to be lessoned by him in such further euents : and yet most fearfully to be deceiued by him to , as shrowding his diuellish inspirations vnder the cloake of that otherwise lawfull knowledge . for not to deny that , which the eujdence of things doth auouch in this case : true it is , that the sunne and the moone were created for signes , genesis . . and so , so farre as they are ordained for signes , namely , to distinguish times and seasons , as sommer , winter , spring . &c. alterations of weathers in generall , they are to be obserued of vs : but , that hence we may gather any demonstration for the knowledge of particulars , to fall out in the world : seeing their grounds are vncertain , and the meere fictions of mans braine , exalting himselfe heerein in his pride and curiositie , aboue all that is called god. it must needes follow , that this is but a cloake of sathans forgerie , and not any art allowable from the lord. that the grounds are vncertaine and most deceitfull , is apparent . first , because the rules of this art haue no foundation in experience : seeing both the position of the heauens , and the course of the starres is mutable , and therefore can be no rule of certayne and immutable grounds ( such as the principles of art must be . ) and secondly , there can be no certaine rules giuen of those things , which are not knowne : now , who knoweth the particular estate of all the starres ? or if he know them , is there any yet able to discerne the particular vertues of them , seeing there influences in the aire , and vpon the earth , are confused and vncertaine ? but the speciall reason of the vnlawfulnesse of this art , is because 〈◊〉 requireth confidence in the same , nay in the author therof ; they must beleeue he can resolue them : otherwise if he come doubting of his abilitie , or 〈◊〉 way of tempting him , he cannot helpe him . now in common vnderstanding if the diuiner bring the thing to passe , here must needs be more then art ; for he that is maister of a lawfull art , can worke by his rules , whether a man beleeue he can or no : and therefore it necessarily followeth , that this art is diabolicall , as requiring that seruice which is due onely to god ; and so thereby entending the bondage of the soule , as is apparant by the rules and confessions of the chaldeans themselues . if here it shall be questioned how moses and daniel can then be said to haue skill in all the wisedome of egyptians and chaldeans , act. . . dan. . the answere is plaine , either they might haue skill so far as was lawfull , or though they vnderstood the mysterie of these deuillish arts , yet it was not to practise , but rather to condemne th● same , and so to dehort from the studie thereof . well , let this lesson students , that they be not bewitched with the glory & skil which this art pretendeth . let it aduice vs not to run to figerflingers , to recouer things lost . let it admonish vs that it is deuillish to obserue the signe for letting of bloud , whose ground is meere superstitious and diabolicall , seeing the ground is a meere figment , namely ; that there is a zodiacke and twelue signes therein , being a deuice of poetris and vaine philosophie , nature yeelding no such ran●me , or bull. &c. as they foolishly imagine . and the deuice confounds it selfe , as is plaine by the absurd relation and proportion betweene the rule and the thing ruled , as that the moone should rule in the cold and moist parts , when shee is in hot and 〈◊〉 signes , whereas rather when it is in hot signes , it should rule the hot parts and so contrarie . so that now the learned physition hath disclaimed this bug-beare , and therefore if it preuaile , it rather proceeds from our strong imagination and gods diuine iustice , in punishing our infidelitie , then from any power in that poeticall fiction . let this also reforme in 〈◊〉 that superstitious obseruation of daies and times , as if some were luckie and successefull , others euill and vnluckie . wherein if the successe answere our conceipt , it proceedeth not from the order in nature , or rules of art , but from diabolicall confidence , and diuine iustice , giuing vp to be deceiued with our owne counsels , and so by degrees , to grow further in league and bondage vnto satan . now concerning prediction by dreames , though it must needes bee granted that this was one of gods ordinances to reueale his will vnto his seruents , as numb . . . iob. . . math. . . . . . gen. . . . & . . dan. . &c. yet hath satan cunningly imitated god euen in this point also , to deceiue his proselites by dreames and visions , and so thereby to enable them to fore-tell things to come ; as appeareth , deut. . . ier. . . the maistery will bee how wee shall discerne and distinguish betweene these dreames : to this end let vs take notice that as there are three sorts of dreames : such as prooeed immediately from the lord , as those before , and therefore called diuinè . naturall dreames , proceeding from naturall causes : . as thoughts of the minde : . affections of the heart ; . or constitution of the bodie , according to which sutably seuerall d●eames do follow : to cholericke persons dreames of warres , to phelegmaticke of waters , fearefull dreames to melancholicke persons , &c. and so also by these dreames may we coniecture of the sinnes of the heart : because what we conceiue of practise in the day , will be corruptly dreamed of in the night , to make v● more in exeusable . diuellish dreames framed in the braine by satan ; answerable ●o our desires , as appeareth not onely by the practise of the gentiles , who receiued their answers by dreames , but also by the practise of heretikes , as the maniches , anabaptists , familists , &c. who haue beene confirmed in their diuellish errours , by reuelations and dreames . thus , as heereby it is apparant , there are diuers kindes of dreames : so may wee also for our instruction , obserue many liuely differences betweene diuine and satanicall dreames . as , first , diuine dreames concerne generall and necessarie things to bee knowne , as the comming 〈◊〉 christ , reuealing of antichrist , & 〈◊〉 but those from sathan , are either of curious , or triuiall and vaine matters , eyther not fit , or worthie to be knowne . if it shall be said , that the sybills satans prophets spake of these things : the answere is , that so farre as they spake of them , they had their information from satan , who being acquainted with the prophecies , did informe his disciples accordingly : yet so , as that neyther could he acquaint them with any distinct or cleare knowledge thereof : but rather onely in a confused and darke manner , whereby they might rather stumble , then informe others to beleeue the same , neyther did his prophets loue and affect the things that were reuealed , but rather were constrained to publish so much , as might make the times inexcusable , and so had ●o power to benefit others thereby . but in diuine dreames the case is cleane contrarie , for in this place heere is vouchsafed vnto vs , both a verie cleare and manifest reuelation of such things as concerne the good of the church . the minde of gods seru●nts are affected and subdued to beleeue the same . and they are enabled to communicate so farre vnto others , as that so many as are ordained to saluation shall giue credit and obedience therevnto : and the rather , because these diuine dreames are not onely agreeable vnto the blessed word , and so safely to bee beleeued , whereas satanicall dreames , as they are diuerse , or contrary to the word , so they labour especially to withdraw from obedience therevnto . but especially , whereas the end of satans enthusiasmes is to set vp idolatry , and nourish all atheisme and securitie , deu. . on the contrarie , diuine dreames aime onely at the true worship of god , and further the doctrine and obedience of the gospell . and heere wee are wisely also to distinguish of the times , for seeing now we haue the gospell sufficient to reueale the will of god , therefore we are not in these daies to build vpon dreames ; so that howsoeuer they were ordinary before and vnder the law , yet now if any shall rest herein , and expect resolution heereby , wee are to conclude that it is rather a satanicall illusion then any warning from the lord , and therefore at no hand to be heeded of vs. as touching diuination by lots , heerein also wee had need to bee informed , the rather because this delusion is common and preuailing with the ignorant sort , to abuse the same to wicked ends , and so therein to offer sacrifice to the deuill : and therefore , though there may bee some lawfull vse heereof , as in ciuill occasions , to diuide lands , discide controuersies in a case of importance and necssity , iosh. . . acts . . &c. so the name of god bee called vpon , and his prouidence attended , and obeyed in the successe thereof . yet neither are wee allowed to vse lots in iest , in triuiall and vnnecessarie meanes , as to set vp banqrouts , to further plantations , &c. by raysing summes of money thereby , seeing this may bee obtained by other meanes ; much lesse in gaming , to sport our selues hereby . especially wee are heere to beware of such lottery as tends to resolue doubtfull things , or fore-know things to come , either by opening a booke , casting a die , to declare good or bad successe ; seeing this both implies a secret beleefe , that such a fear can do it , and so is a worshipping of the deuill , &c. seeing by no secret propertie to that meanes such things are effected , it must needes follow that it is but satans colour , to hide his familiarity with the wicked . hitherto of diuination by true creatures . and doth not satan also deceiue by forged meanes ? yea certainely , as first by answering in the shape of a dead man. example hereof wee haue in that answere vnto saul , where satan deludes the king with the appearance of samuels person , when indeed it was onely the cunning of satan , resembling and counterfeiting the same : as is manifest ; first because the lord had denyed to answere saul by ordinarie lawfull meanes , and therefore would not endure to haue samuel raysed vp to answere him extraordinarily : luke . the bodies and soules of the saints departed are in the hands of god resting from their labours , and therefore satan could not haue power to fetch the soule from heauen , though he might preuaile to raise the bodie frō the earth , which yet i see no reason for , seeing the body also must rest ; at least frō satans power ? and would samuel , think you , suffer saul to adore him ? surely it is the deuill that seekes honour and homage from men , as for the saints , they striue to giue all power and honor vnto god , act. . reu. . . . adde heerevnto that true samuel would haue reproued saul for running to witches , hee would haue exhorted him to repentance . and therefore , though the word call him samuel , yet this was according to that , which seemed to delude saul . and though saul might bee told by the appearance what should befall him , yet might this bee done by satan , as being either acquainted by the lord with his purpose heerein , or coniecturing by sauls case what was like to come to him for his disobedience to god. as for that which the church of rome doates concerning the walking of dead men , howsoeuer the lord gaue power vnto his prophets to raise the dead , yet neither had this witch any such power , neither was the case necessarie why it should be at this time , neither needed satan to vse this meanes , seeing he might doe the feat , as well by himselfe counterfeting the shape and person of samuel : neither may extraordinarie and miraculous working , vpon speciall occasion , bee traduced to warrant the ordinarie walking of persons after their deaths , whose soules , the holy ghost witnesseth to bee at rest , and can their bodies walke without their soules ? indeed when the lord was either to plant or restore a church out of it ruine and desolation , wee finde in the word this power of raysing from the dead to haue bene exercised profitably ; and therefore seeing now there was no such cause for this miraculous worke , it followeth to bee the delusion of satan , and not the finger of god. but here me thinkes i heere some reply that if this were but a collusion of satan blinding and deceiuing saul , why might he not also deeceiue the witch , as pretending to bee raysed vp by her , that she had power of him , when it might bee but some iugling trick to bleare her eyes ; she raised vp no deuill in samuels likenesse , but rather was meerely deluded with a conceit heereof . surely , howsoeuer the patrones of witch-craft would gladly thus cōclude to condemnethe truth of the word , that there are witches , which worke by familiar spirits ; yet doth the circumstance of the historie plainely confound them : howsoeuer they also imply further , that the witch might suborne some man or wo●… in the likenesse of samuel to g●… this answere : seeing no meere humane vnderstanding ●onld attaine 〈◊〉 that knowledge , and therefore it necessarily followeth , that the witch , by vertue of the couenant with sat●… , raised him vp ; he by his power and skill counterfeited samuel at an ynch , by his experience and office wa● able to acquaint him with gods wil , and so as an instrument of diuine vengeance to hasten him to his destruction . and as satan thus foretells things by meanes , eyther true or counterfeit : so doth hee also diuine without meanes , either possessing those that are his oracles , acts the sixteene chapter and sixteene verse : or inspiring them by outward obsession with his will and councells , whereby they become counterfeit prophets , and reuealers of things to come ; such as were the sybills , &c. of all which wee are to make this vse : as to iudge wisely of the power and manifold cunning of sathan , so to consider of the preciousnesse of the soule , for which satan takes such paines , becomes such a drudge , &c. and to preuent the diuell by our care and diligence , not so much for the bodie and the meate that perisheth , but for the poore soule , that it may be saued euerlastingly . lastly , seeing sathan by these inspirations and exorcismes deceiueth the simple and vnstable soules , causing them to beleeue that such trances and inspirations are from god ; therefore learne we to dist●… guish betweene diabolicall reuelati●… and the true gift of prophecie , which god in trances reuealeth vnto his seruants . as first , diuine trances may bee where the soule for a time is se●… from the bodie , . cor. . . but in these diabolicall though the senses may bee bound , or benummed for a time , yet the soule is neuer seuered from the body , because this is a worke miraculous to take the soule out of the body , and revnite it again . in diuine trances the poures and faculties of soule and bodie though their operations cease for a time , yet remaine sound and perfect ; but in satanicall extasies , the parties being cast into phrensies and madnesse , the very faculties of nature are empaired , and and so distempered as that they seldome recouer the right vse againe : at the best , they cary some skarre of satan to their graues ; whereas the saints receiue a further measure of illumination , and encrease of grace in all their powers and faculties : diuine trances do alwayes tend to the good of the church , confirmation of the gospel , and aduauncement of pietie , acts . . those of sathan to the contrary . and thus farre of witch-craft by diuination . chap. ix . of witch-craft consisting in operation . consider we now of witch-craft in operation : which really worketh strange things . this is done , first , by enchantment ; namely , when by some charme wonderous workes are wrought . which is not onely expresly forbidden , deuter. chapter . verse . but is also manifest by the thin●● wrought hereby . as , raising of stormts . poysoning of the aire . blasting of corne. killing of cattell . breeding strange torments in the bodies of men . casting out of diuells , &c. all which , and such like , workes belōging to the diuine power , & iust●… , if therefore they shall be imitated , 〈◊〉 in any measure effected , by the creature ; it is a plaine vsurpation of the diuine office , and a flat peruersion & disgracing of the diuine prouidēce , as being accomplished by indirect meanes . now , that these , and such , are the effects of witch-craft , it is not onely apparant by the confession of witches themselues : but further cleared by the testimonie of the word ; who ascribeth this power vnto the charmer , eccles. . . where the originall yeelds thus : if the serpent bite before he be charmed , what prof●… hath the maister of the tongue thereby that is the charmer ? signifying therein , that if the charmer come in time , he might preuent by his charme , the serpents stinging . and what else ( i pray you ) doth balaams words implie , when being crossed by the power and mercie of god , hee is forced to confesse , that ther is no sorcery against iacob , nor sooth saying against israel : doeth hee not therein acknowledge , that whereas hee was hired by king balaac by some charme to hurt gods people , ( as being by trade no better then a coniurer , though in the reputation of the ignorant and superstitious people hee was esteemed a prophet ) his charmes could not preuaile , the lord disappointed him . and surely , if wee should consider the nature of a charme , it will euidently appeare , that it is but a colourable and counterfeit meanes , vnder which sathan shrowdeth his power and malice to diuine withall , and so to destroy both bodie and soule . seeing a charme is no other then a spell consisting of strange words , wherein is pretended some secret efficacie , to bring forth some extraordinarie worke . it necessarily followeth , that by the very nature of the words , and qualitie of the parties that vse them , they are no better then sathans cloaks to conuey his mischiefes more closely , for the endangering of the soule . the words are either barbarous & vnknowne , as were such , which in times of ignorance and infidelitie were vsed . and that these could work no such effect , it appeareth : because this was no ordinance of god to this end , as hauing neither any power thereto by right of creation , or by any new institution , and gift from god : that they haue no power by vertue of creation , it is manifest , i because words are but sounds , and so passe into the aire , without any further effect . if they had power to hurt , or do good , it must needes be by some contiguitie and presence with the thing it works vpon ; & therfore seeing these words are spoken concerning parties and things absent , and farre distant , and therefore they haue no power , as is pretended . and if some words should be effectuall of themselues : why then not all words of all sorts , tending to blessing or cursing : but this is presumed , that onely words proceeding from such cunning men and women , are auaileable ; and therfore it is not the words themselues , but some other secret magicall compact with such persons that effect the same . if it be replyed , that these wordes haue signification ; and happily be vnderstood of the parties that vse them reciprocally : yet seeing they haue in themselues no further vse then for what they signifie , and though they be vnderstoode , as the charmes are now , as being of knowne names , and yet still can they not of themselues further auayle , then to the ends they were appoynted . and therefore it followeth , that they are no better then signes and watch-wordes to satan to worke his wonders by . for though the name of the trinitie and sacrament , serue to that end they were appoynted , namely , to norish the soule : yet to effect wonders by these , seeing it is contrary to their institution , &c. that blessing of god especially accompanying them , it foloweth , that when they are abused to other ends , as in charmes . &c. they are the diuells sacraments , to effect his trickes , by vertue of the compact betweene the witch and him : whereby he seemes to be bound and compelled to serue hir turn , the rather hereby to colour the wickednesse , as if now it were done by the power of god , resembled in these words , and not by the illusion & cunning of satan . as for the power of imagination in this case , which is pretēded to be the occasiō of those strange effects ; surely , though it cannot be denyed , but that our imaginatiō may hurt our selues yet that the imagination of the w●… should hurt others , or that these words poceeding from her conceit , should so preuaile on the bodies and minds of such as are afarre off , it is contrary to reason , & common sense . and therefore , though it be conceited , that the witch by her lookes may effect these things : or hauing some poysonous qualitie in them , to infect the ayre ; so the bodies of men , though this be a meere dotage , fitter for such bedlams , then to be corrected by any sound iudgement : yet , how can this hurt those which are absent ? neither wil it further this dotage , that either iacobs sheep , by looking vpon the roddes speckled and partie-coloured , brought forth the like : seeing this was an especiall worke of god , to blesse iacob , not any inherent vertue in the rods , or the eies of the sheep , bicause heere was som likelihood in nature hereto . much lesse shal that preuaile , that the basiliske kills with her sight ; and the woolfe taketh away the voice of such as he sodainely meeteth withall , seeing , as there is no ground of experience concerning these things , but onelie a common receiued errour : so ; if any such thing be , it may proceede from some force in nature incident to those creatures , as the basiliske being a poysonous substance , may infect the ayre , and so take away life , or else from some sodaine astonishment in such as vnexpectedly meete with them , causing strange alteration in the minde by feare and so effecting such stange things . but they alledge further , if enchanters can stay by their charmes the stinging of serpents , then certainely there is some force in these words . vnto which we answer , that the power proceedeth not from any vertue in the wordes , but by the presence of satan through compact with the charmer , as the word is plaine , ioyned sometimes very cunningly with the diuell , seeing no other , although he vse the same words , can effect the like things . if it be said , this is , bicause he hath not the same faith : this discouers the roote of bitternesse , and argueth them plainely to be diabolicall : as being both the bond of the couenant , wherby satan is tied to the witch : he doth all on this condition , that hee is acknowledged as her god , shee must trust in him , resigne vp her selfe wholy to his pleasure . as also by this bond , the witch tieth her proselites to her dispose : shee can doe nothing for them , vnlesse they beleeue in her , and so she enthralleth their soules , while she pretends good to their bodies . this will yet appeare more euident , if we consider the qualitie of the best and most colourable charmes , that are vsed to this end : namely , wordes of holy scripture : which seeing they haue their vertue not from him that vttereth them , much lesse from the power of the words in themselues , but from the alone efficacie of the spirite of god , annexed by gods promise heereunto , when the word is vsed as his ordinance : seeing therefore this is no ordinance of god to such ends , & therefore can not proceede from the operation of the good spirit of god : it followes necessarily , that it is the power of satan , shrouded vnder these formes of speech , especially , seeing it is not vsed to the conuersion of sinners , which is the right end ; but to wicked or vnnecessarie purposes , as raysing of diuells , killing of creatures , infecting of the aire , &c. and seeing the word is onely effectuall , not by reason of the sound , or letter thereof , but when it is conceiued in the minde , receiued with reuerence , treasured in the memorie , and mingled with faith in the heart : seeing it is muttered in these charmes ; without vnderstanding , as being in an vnknowne tongue , without faith , and to wicked p●rposes . it must needes be some satanicall colour to conceale desperat wickednes . and so , though it be not abused of all so far forth , that it may include them within the compasse of such charmes , which haue entred into this certayne league with sathan : yet seeing for want of conscionable vnderstanding , and obedience thereunto , it is made no better then a charme to the common sort : therefore , as herein they bewray themselues in generall to be yet held vnder satans bondage , so are they heereby both subiect the rather to the power of witch craft , not onelie to be obnoxious to the hurts thereof , in their bodies & goods , &c. but especially to be ensnared with the mistery thereof , vpon any occasion to become nouices & factors in this diuellish trade : it being iust with the glorious lord , to giue vp such as will not obey the truth , to the efficacie and depth of these strong delusions , not only to be deceiued thēselues , but to become sathans chiefe schoolemaisters to deceiue others . the like may be concluded of such other means whereby witches vse to performe their charmes . as making of characters , images , and signes in wax , or clay , & framing of circles , vsing of amulets , exercisn●es ; an ordinarie practize of the apostata church , coniuring thereby their creame , salt , spittle , holy water , oyle , palmes , &c. vsing of the name of iesus with such often repetitions and crosses annexed . all which , & such like , being no secret operation of nature , nor ordinance of god to such ends : what other can they be , but the visors of satan , whereby hee maskes it more securely , and dangerously in his magicall practises , as heereby bearing the simple people in hand , that christ is a coniurer , that he is bound by those from doing hurt , to do good &c. and shall we thinke that crossing of the body , is of any other stamp : surely it is of all other a most dangerous charme , by how much it caries a shew of loue and deuotion . so may wee iudge of scratching of the witch , vnto which if the diuell seeme to stoope , that the bodie is cased , it is to seize more deeply on the soule , by withdrawing it from the right meanes , and resting it securely in these diuelish charmes . which , as it may seeme to admonish vs frō the vse of them , so it may prouoke such to repentance , hauing done these of ignorance , not contenting themselues with this excuse , that they meant no hurt , they conceiued the persons to bee honest of whom they sought helpe , &c. seeing because they had no certaine warrant , therefore good meaning without faith , is sinne before god , rom. . nay while they meane well , they trust in these things , and so doe robbe god of his glorie , and themselues , asmuch as lyeth in them , of their saluation . neither is there the like reason betweene physicke and these meanes : that is ordained of god , this , condemned of him ; and therefore though we are ignorant of the physitions receipt , yet we are to relye vpon his skill , and commend the successe to god : whereas wee may not vse these charmes being ignorant of of the vertue of them , seeing there can no blessing follow where god leads not ; where confidence is put in the meanes to thrust out god. as for the case of necessi●ie which is heere pretended ; wee can haue helpe no where else ; the physition will not meddle , the paine is int●lerable , the case desperate , and god is mercifull though we do amisse , yet may wee not seeke ease ; surely , the lord w●ll not bee mercifull to pres●…tuous sinners , if hee purpose to try thy faith and patience in the enduring of the extremitie ; if hee entend heereby to fit thee for himselfe , and to ease thee of thy sinnes , and this miserable world , is it not good wayting his leasure to prepare thy selfe vnto him ? insteed of going to the wise-man , is it not now time to make vp thy accounts , to make thy peace with him ? certainely , when all lawfull meanes faile , what doth this argue but that either this is a signe of the end of thy daies ; or that the lord will helpe thee by his immediate hand ? and therefore either way thou must now cast thy selfe vpon him . if the lord cannot helpe thee , much lesse shall the deuill : and the lord will helpe thee , as shall bee best for his glorie , and thy good : and therefore in all thy waies acknowledge him , prouerb . and though hee should kill thee , yet trust thou in him , iob. . . hee shall bee vnto thee both in life and death aduantage : phil. . hitherto of that part of operatiue witch-craft which is performed by charmes . besides this there is another worke of sorcerie , vsually practised by satans instruments , which is commonly called iugling ; when strange feats are performed , not by reall charmes , but onely by deluding of the eye , and some extraordinarie sleight : not that any such thing is effected in truth , but onely in appearance , to the deceiued iudgement , being peruerted by such delusions as the eye falsely apprehends . now the eye may be deluded . first , by corrupting the humour of the eye , being the next instrument of sight . by altring the aire whereby the obiect is conueyed to the eye . by changing the obiect which 〈◊〉 discerned . that there may be such delusion , not onely the holy ghost witnesseth of the galatians and others , who were then bewitched , and made beleeue that they saw that , which indeed they saw not ; but experienc● doth daily make it manifest . concerning the sleight done aboue the course of nature : as this maketh this trade to be plaine sorcery , because it exceeds natures comp●s , so it necessarily followeth that som● skill of satan is concurring heerein , as being by compact with the iugler to colour and further him herein , either by corrupting the humour of the eye , or colouring the aire , &c. which are things possible for satan to do . for howsoeuer some strange things may bee done by bodily sleights and by opticke arts , yet these are kept within the compasse of nature● but the iuggler vndertakes things impossible and contrarie to nature , as to transforme one creature into another , or else , to create and offer things that are not , and so seemeth to arrogate diuine power , in such workes of creation , and therefore must needes delude onlie the eye with the appearance of such things , seeing he cannot possibly do the things indeed . such were the wonders wrought by the egyptian enchanters , in imitation of moses , when they turned the rodde into a serpent , and waters into bloud : which , that it was a plaine delusion of the eye , by sathans forgerie , is manifest , because they could not be any reall creatures : seeing the lord did not make them , and the diuell could not , the workes of ordinarie creation ceasing , and no speciall reason now to be giuen , whie myraculously anie such creation should be renued by those seruants of pharaoh : but rather plaine reason for the contrarie , seeing this they did , tended to the disgrace of gods worke , by his seruants moses and aaron , and therefore though they could haue done such a worke , yet the lord at this time would not haue endured it at their hands . but it is most apparant that sat●● can doe no such thing , seeing the effecting of the like belongs onely to god , ioh. . and the word is plaine , that this their fained miracle was done by sorcery , exod. . . . & . . and therefore that the lord should do them against himselfe , it is altogether absurd and blasphemous to grant : and the curcumstances doe plainely euince that they were not naturall frogs , by such differences as are manifest betweene them , and those that moses created by the finger of god. as . that the frogges created by moses caused great stincke by the corruption that they bred , being gathered on heapes , whereas there is no such ascribed to the frogges of the enchanters . and , so the bloud which moses brought forth , killed the fish , and stanck● so that the egiptians could not drink thereof ; no such effect appearing from the magitians transmutation . and is it likely that they which could haue created these frogges , could not also haue destroyed the lice ? could not haue preserued themselues from those fearefull plagues ? exod. . . nay they confesse that they were not able to bring forth lice by their enchantment , much lesse destroy them . and seeing that moses serpents deuoured them , and yet retained their former quality , it necessarily followeth that they were no true serpents , the rather because vsually one creature doth not deuoure another of the same kind . and surely why could they not as well haue remoued such as moses made , as well as they had power to make the same ? chap. x. of the subiect of witch-craft . now let vs come to the maine subiect and occasion of this treatise : namely , to consider of the practiser of this mystery , to wit , the witch , whether man or woman . and heere , first consider wee the generall notion or description of a witch . secondly , wee will resolue these points , whether men as well as women , may not bee practitioner's in this art : and yet , why more women then 〈◊〉 are engaged therein . thirdly , we will lay downe the diuers kindes of these witches : namely , the bad witch , which is the h●tter . the good witch , as they are termed , because they doe seeme to helpe . where it shall bee resolued . why satan vseth these seuerall instruments for these contrarie ends . whether the good witch cannot hurt , or the bad witch helpe . what places are especially infested with witches . sectio . i. as touching the generall description of a witch it may be thus . a witch is a magitian , who , either by open or secret league , wittingly and willingly , consenteth to vse the aide of the deuill in working of wonders . a magit●an , i say , to signifie that that she professeth and practiseth this art , actes . . for that is the generall name to all such as practise these vnlawfull arts. i adde , that consents to vse the helpe of the deuill , either by or secret league wittingly and willingly , which is the very proper passion , or certaine meanes to make her a witch . excluding heerein , first , such as be tainted with phr●…sie or weakenesse of braine , and so are thereby deluded by the deuill : because howsoeuer satan may worke vpon and by these , yet they neuer giue reall and willing conse●● vnto him . such as are demoniackes , possessed by him , whereof though some are properly witches , as consenting to him , and so he possessing them out of them speaketh , by them working strange things : yet others though they bee possessed , yet they consent not thereto , they in their spirits striue against him : and so satan doth in them , and by them , strange things ; as speaking strange languages , doing things of extraordinarie strength , &c. which by the mercie of god though they afflict the bodie , yet they may tend to the saluation of the soule . by this circumstance are excluded those that of blind zeale , and ignorant superstition vse such charmes to bring things to passe , either thinking they haue vertue in them thereto , or else not knowing the deepenesse of satan heerein : who though they defie the deuill , as they say , and indeed are not yet brought to this league , yet doe they sinne grieuously heerein , and vnlesse they repent , may iustly prouoke the lord to giue them vp to this or the like , desperate and reprobate sense . a third thing in this description , is the end of this trade , namely , to worke wonders . it being the pride of satan to aduance himselfe heereby as god , in the children of disobedience , and by these manifold trickes and glorious shewes , to detaine the miserable people in vile ignorance and idolatrie , and to hinder them from embracing the glorious gospell of iesus christ ; practising to this end , by his instruments , sometimes true , as by diuinations and charmes , and otherwise fayned workes , as by iugling , to puffe them vp also with a vaine conceipt of diuine power , thereby to secure them of their imaginarie happinesse , and so to draw them more securely to eternall vengeance , by enabling them heereby to execute their seuerall lusts with greedinesse , and vsing them as dangerous instruments to deceiue others . such were balaam , the inchanters of egypt , the witch of endor , simon magus , bariesus , elimas the sorcerer , the pythonysse at phillipi , &c. actes the sixteenth , numb . the twenty two , actes the eighth . by which description and examples , the first question is resolued , namely , that men , as well as women , may be subiect to this trade ; seeing as both are subiect to the state of damnation , so both are liable to satans snares , who hath seuerall trickes and colours , in this mysterie of iniquitie , to bait each according to their seuerall abilities and vses in the world , thereby the rather to fetch them ouer to this de●estable art. for whereas man by ordination is fitter to command , and the woman to obey , therefore hath the god of this world , for ambitions and aspiring men so sutable a point in this trade , as to lead him thereto , with pretence of soueraignety , that he shall command the deuill , in a more secure and solemne manner , colouring the same by those manifold delusions , of circles , characters , &c. to this end , as are vsually practised in that high skill of coniuration . by the which ceremonies and solemnities as satan procureth in the minde of ambitious and curious man some higher conceipt of this soueraigne skill ; so doth he thereby more deepely cozen him , as fetching him of more roundly heereby to the entended bargaine , euen to subiect his soule in hope of this power . to this end we may obserue , that though the maine end bee one , in these diabolicall arts , euen to enthrall the soule in perpetuall bondage , yet hath satan diuers meanes to attaine these ends , both answerable to the seuerall conditions of the world , and particular estates and qualities of men : according to which diuersitie , this art , though it bee one in effect , yet hath it obtained diuers names , and fundry respects . concerning the times , as they haue obtained more or lesse light of the knowledge of god , so hath satan fitted himselfe in his policies accordingly . when , and where , there hath beene none , or lesse reuelation of the gospell , there hath satans appearances and workings beene more carnall and preceptible to common sense , his suggestions and deuices more grosse and palpable , his attempts more open and naturall , his worship more terrible to the flesh ; as appearing ordinarily in vgly shapes , being worshipped in most horrible formes , presented with most cruell and bloudie sacrifices , and honored with all grosse and shamelesse open filthinesse . so did the heathen , in their first rude and barbarous estate , worship the deuill ; then needed they no couenant to bind them from god to satan , when they acknowledged no other god but him : him they serued that he might doe them good ; him they worshipped for feare , least he should hurt them . as barbarousnesse decayed , and ciuilitie , by setled gouernement , beganne to take place , &c. so knowledge and skill was aduanced among men , whereby grosse wickednesse was somewhat brideled , and morall honestie , for the common and priuate good sake , was now outwardly embraced ; herevpon satan spinnes a finer thrid of more colourable idolatrie , and that by these meanes . benefactors of common-wealthes , and deliuerers of their countries from tyrants , not knowing god , were apt to robbe him of his glory , seeking their owne glorie and eternizing , by their renow●ed actes . this satan discerning , doth easilie insinuate into them , and procuring some secret assent from them , by his skill and power enables them to doe wonders ; heerevpon the people cry , the voyce of god and not of man , act. . and this falleth out the rather , because the ignorant and godlesse people , receiuing good from them , cannot bee contained in any sober measure of respect towards them , but thinke euen all diuine honour too little for them . so wee finde that heathen princes were many of them great magitians and coniurers , as gaining hereby an opinion of dietie : and so did the people worship them with diuine honour , yea ascribed them , being translated among the number of the gods. thus became this art of sorceri● 〈◊〉 companion of great princes and mightie conquerours : by this they attained many great enterprises in the world , and gained an opinion of omnipotencie and eternitie . and was there not another means heerein to set vp this art , in that age of knowledge , and greater ciuility ? yea certainly . as conquest brought forth peace , so peace yeelded libertie for knowledge and liberall studies : and knowledge brought forth pride to bee excellent therein , and pride begetteth curiositie to search into hidden mysteries , and curiositie breedeth discontent , and restlesse disquiet : heereupon sathan worketh : ministreth content to the minde by yeelding it that which art could not reach vnto ; so curiositie is satisfied , and pride nourished , and the soule through pride enthralled to sathan , and yet deluded iustly with the same colour of art : vnder which sathan hiding his secret compacts doeth eyther perswade them , that it is done by art , which is done indeede by his assistance , or satisfies them , that it is done by some power ouer satan , and therefore they neede not feare subiection to satan . hitherto serued those charmes , circles , characters , &c. by which satan seeming to be bound , deluded them with a vaine conceit of his subiection to them . and so as men were either more ambitious after honour , or curious after knowledge , so did sathan bait his diuellish art with more abundance of pompous and curious ceremonies , the rather to fetch ouer these glorious fooles thereto : and so he easily preuailed ouer the profoundest scholers ; the gymnosophists of egypt , magi of chaldea , sages of greece &c. most whereof gained their chiefest credite by this , that they were most skilfull in this diuellish trade . and so , because men were fittest for these ends , either to conquer kingdomes , or seeke after knowledge , so in these respects vsually the male sex haue beene trained to this art. by this they haue attained the reputation of wisedome and impery . succeeding ages gaue occasion to satan to work more closely , & yet to weaue his idolatry with a finer threed . for , together with the knowledge of humane arts , and sciences which resembled some sparks of diuine light , brake out also at length the day star of righteousnesse iesus christ , bringing with him sauing knowledge , and dispelling the more grosser mystes of heathenish idolatrie ; as being no way sit to encounter therewith : or at least in policie , not thinking it meete openly to oppose the same ; but rather by a more secret and colourable meanes , by closing therewith , to obscure , and so by degrees to banish the same . thus became sathan transformed into an angell of light ; and taking aduantage of the pride of nature , and vnthankef●lnesse of men , that would not obey the gospel , but rather peruert it , to iustifie the flesh ▪ as they were therefore giuen vp iustly by the lord to strong delusions ▪ so is sathan still ready at a pinch to beguile ▪ vnstable soules , and insteade of the puritie and simplicitie of the gospell , to draw them by degrees into a mysterie of iniquitie , and so in the end , to most grosse and palpable idolatrie , iustifying and exceeding the most barbarous heathens therein . to this end , euen so soone as the good housholder had sowen his seede , the enuious man was readie to sowe his tares , raysing vp false apostles to withdraw the people from the si●plicitie of the gospell , and so to prepare them , by giuing libertie to the flesh , to that corruption of doctrine , which afterwards ouer-spread the face of the churches . and at the first assault sathan so preuayled , as that how soeuer , as yet the light of iudgement remayned with the church , as being able to dis●… of spirites , euen to discouer such as said they were apostles , & yet in truth , were no better then sathans ministers : yet , by reason that the flesh was willing to cast off the yoake , and apt to turne the graces of god into wantonnesse : heereupon zeale beganne to decay , euen with the best , first loue was left ; the bond of perfection , and so way hereby made to carnall liberty , and for the maintenance thereof . corrupt doctrine by degrees was hatched , and embraced : whereof as the purest times were not altogether free , as may appeare by the nicolaitans and others , that went out euen from amongst the apostles , both to grosse prophanenesse , and also to doctrines of diuels , for the iustifying therof : so appeared heereupon the great mercie of god in casting this iezabel into a bed of affliction , and encreasing his church graciously with those ten bloudie and desperate persecutions , for the purging out of her drosse , and renuing of her first loue : whereby , as she wanne vnto her the hearts of her enemies ; so by this means she gained great friends : euen the kings of the earth beganne to worship the lord : and the mightiest became nursing fathers and foster mothers , esay chapter . chapter , to the distressed church of god. and now behold , the great har●●st of the gentiles being wel-neare in , & so the man-childe beeing borne vnto god ; the time was come , for the further reuelation of gods iustice , for the former affliction of his church . and also to manifest yet further his great mercies vnto his church , in exercising the same with new afflictions , for the preuenting of that securitie , and purging out the carnallnesse , which by the fauour and arme of flesh had growne in the church . for euen thus it befell with the deare spouse of christ , that as her former afflictions , had now fitted her to some rest , which shee attayned by the meanes of constantine : so this rest and ease , accompanied with outward honour and acceptance with the greatest : instead of godlie simplicitie brought in carnall pompe and wisedome of the flesh . and the wisedome of the flesh , being once aduaunced , and grounded in the hearts of men , banished pre sently all godlie seueritie of life and zeale for the honour of almightie god ; and instead thereof brought in wil-worship , and prophanenesse . and did not carnall wisedome strike the chiefe stroake heerein ? yea surely , the church being now taken into the court of the emperour , and warming her selfe well by his fire : as she forgets her former affliction ; so is she not vnwilling to remit also of her sinceritio , as not being so sutable to the place and persons , that now shee hath to deale withall : now shee must a little become all vnto all , that so shee may eyther winne others , or holde her owne ; somewhat must be yeelded to her patrons , to shew her thankefulnesse : and some corruption must be swallowed vp , to maintayne credite . now ●histian liberty must be strained to be an occasion to the flesh , and authority must be deified to maintaine the same . thus the poore church of christ being freed from the malice of heathenish idolatrie , is corrupted by prosperitie , to set vp spirituall idolatrie : not onlie aduauncing her patrons and benefactours aboue what was meete but aduauncing also her selfe by their helpe , aboue all that was called god , and so by degrees hauing well feathered her neast , and strengthned her selfe by the arme of flesh , ouerthroweth cunningly the same , euen with it owne weapons , and aduanceth it selfe gloriously vpon the ruines and wrecke thereof . and thus the church flies into the wildernesse vpon eagles wings , by the fauour of earthly princes , being first highly aduaunced , and so thereby growing to loosenes and profanenes ; and so iustly left to grosse errors : both for the conceiuing , as also for the iustifying thereof ; whereby it cometh to passe , that corrupters of doctrine in the end preuailing , sincerity is banished , and so antichrist by degrees exalted aboue all that is called god : not onely in wilworship and bodily seruice , tyrannizing ouer the consciences of the faithlesse and rebellious generation : but aduancing himselfe by lying signes and wonders thereby , to maintaine the opinion of that arrogated trueth , and so to subdue and hold in captiuitie the deceiued world . and so as profane pompe succeeded godly simplicity , so barbarous ignorance also came in place of pure and sauing knowledge , that not onelie the third part of the earth was killed therewith , but euen the verie sea of doctrine was so corrupted by that mountaine of worldly pompe and glorie cast into the same , that euen the third part also of all things therein were vtterly destroyed : yea heauen it selfe euen the church of god escaped not this infection , but that the taile of the dragon euen drew downe the starres from heauen , reuelation chapter . verse . yea the dragon himselfe set vp his very throne of darkenesse in the temple of the lord. that his darling the whore of babylon might bee aduaunced thereupon , aboue all that is called god : and did not satan furnish his minion at all affaies , that so shee might prosper and preuaile ouer the children of vnbeliefe ? yea certainely , it was not enough for that man of sinne , to strengthen himselfe from the vsurped power of heauen , chalenging the keyes , to●pen and shut at his pleasure ; but he must also wrest into himselfe all power on earth , disposing of kingdomes , and deposing the mightiest at his pleasure . and that hee might appeare to be the true antichrist , in all things opposing the kingdome of iesus christ. behold , as all things vnder earth doe bow vnto the sonne of god , the very diuells tremble , and are subiect vnto him : euen so doth this abaddon assume the power of the dragon : and so by coniuration and enchantments , attaineth to and confirmeth his supreame authoritie . and thus witch-craft became an especiall proppe of antichrists kingdome . and that in diuers respects , accordingly as that man of sinne , by diuerse meanes aduaunced and confirmed himselfe . and these were , opinion of diuine power . presumption of perfect holinesse , and so of merites . maintenance of idolatrie , and outward greatnes and soueraigntie . to the furthering of al which this diuelish art stood him in great steed . as , for the first , as antichrist , intruded into the seate of the lord , both fitting in the temple of the lord , and raigning in the consciences of men , and so exalting himselfe in voluntary worship aboue all that is called god : so was hee much furthered heereunto , by this art of negr●mancie : as both heereby through fayned myracles and lying wonders . gaining from the conceit of the deceiued people , the reputation of diuine power . and by the power of satan , confounding his enemies , attaining to a cōceit of supreme & immediate iustice , as , hereby relieuing extraordinarily his fauourites ; and so arrogating the conceit of diuine mercie . and thus also by this art gayned he an opinion of perfit holinesse : as , not onelie hereby being able to bleare the eyes of the world , not to discerne , or not to dare to discouer his abhominable wickednesse . but especially heereby being furthered to performe many glorious outsides of well-doing , that hee might be applauded as the mighty power of god. acts . and so : withall , by this meanes , bewitching the hearts of the ignorant , to admire the beauty of the strumpet , and so to fall downe and worship her . and , by this art , furthering also that deuice of canonizing of saints for their perfect holinesse , by such forged miracles as hereby were made shew of to that end : which as it was an especiall ground and foundation of that idolatry , which beginning of a reuerend estimation and affection to holie men ; grew at the length , not onelie to a worship of their persons , being dead , but of their statues and images also : which at the first , being onelie erected in memoriall of their well-doings by a thankefull world , grew at length to be adored and exalted also aboue all that was called god : and that especially by meanes of this diuellish art. for by this meanes these stockes and stones beeing made to speake and doe wonderfull things , as it confounded the image-makers , who by this practize condemned their doctrine of images : teaching that they were but otdayned as meanes to remember the people of those persons whom they did represent , and yet by this practize , making the people beleeue , that they were the saints themselues : so were the ignorant and heartlesse people hereby grossely deceiued and detained in this idolatrie , euen by those lying wonders and signes that were wrought at these images . and thus as that man of sin , attained to exceeding credit and riches in the world : so that he might further exalt himselfe aboue all that is called god : behold , he aduanceth himselfe aboue the great kings and potentates of the earth : and is furthered heereto especially by this art of coniuration . for hereby being acquainted with the secrets of all estates , gayned he oportunitie to preuent , or confound their determinations . by this meanes hee many times casts bones among them , that tearing & deuouring each other , they might both in the end , become his prey . by this , was hee able secretly to remoue the greatest opposite , and yet by the secret conueyance thereof to keep the credit of his holinesse : yea to gaine the opinion of diuine power and assistance . by this meanes , whosoeuer banded openly against him , was like to take the foyle . and thus , heereby nouzeling the world in ignorance and infidelity , excluded them by this meanes the protection of the lord : and so they became a prey vnto antichrist . the bondage of egypt must lie vpon their necks , these cruell taske-maisters must encrease their burdens & withdraw their means : that so at length the oppressed world might grone to the lord , who in his mercy , hath ( in some measure ) released the yoake of the oppressor , in restoring light vnto the world , and authoritie to the magistrate . and so now it is come to passe , that thogh in places of ignorance , witchcraft aboundeth , because , as yet , the strong man keepes possession : yet , where the light of the gospell hath once taken footing , as at the comming of christ the oracles ceased , so satan falls downe like lightning , at the preaching of the gospel , and the grosenesse of witchcraft is well cleared , and banished , only bicause , though the gospel be offred vnto al , yet seeing al receiue not the knowlege of the truth : therefore it is iust with god to giue vp men to strong delusions , to beleeue lies : and so satan becomes , not only a lying spirit in the mouth of the prophets , to deceiue vnstable soules , but taking euen seuen spirits worse , as the doctrine of the gospell , decayes in it purity , and so becomes a broker to profanenesse : so together with corruption of doctrine , popish delusions crept in againe , to beguile and enthrall vnstable soules : and among these delusions , witch-craft not the least , hath againe got some life and power , where the gospel hath beene reuealed . and that , by being defended and iustified by godlesse men , as if there were no such thing , that it is but a conceit . being detected , yet is it not punished thorowly . the blesser escapes , and the silly people that run to this white diuell , are let alone . which , as it may teach the wise to see the plague , and hide himselfe , so it may resolue vs concerning the places where witches haunt vsually . either in places of ignorance , and there in more grosse and sensible manner , or else in places of knowledge abused , where hypocri●ie and carnall wisedome , hath thrust out the power of synceritie : there satan returnes with seuen worse spirits , witch-craft is embraced and countenanced of men , so much the more dangerously , by how much now witches are become great professors , and followers of the word , haue attained some knowledge , and pretend great holinesse , and honestie ; whereby as it appeareth that satan is now transformed into an angell of light ; so are wee informed heereby the rather to arme our selues against such cunning and desperate policies , which now especially are plotted to the ensnaring of our soules . chap. xi . of the diuers kinds of witches , and their effects . hitherto of the difference of witches , in regard of their training to , and interessing in their trade . now let vs further consider of their seuerall kinds and effects . howsoeuer satan doth especially by this art of witch-craft , raigne in the children of disobedience , and doth generally aime at the destruction of the soule ; yet as formerly he varied his pollices , according to the seuerall ages of the world , and diuerse dispositions and affections of men , in the enticing of them to this mysterie ; so doth he not want his dangerous snares to detaine them in his obedience , and that by limiting his power in such seuerall manner vnto each , that so they may confirme each other in their trade , and by their mutuall references to each other , doe more mischiefe in the world . and therefore as feare and loue are two speciall bonds to bind to obedience , therefore hath the diuine prouidence so disposed , that satans power in some , shall bee restrained onely to do hurt , that so such as will not feare god , may by this meanes stand in awe of the deuill , and of the witch his seruant , who are called bad wit●hes . and so contrariwise , there are others who by diuine iustice , are giuen vp to satans power with this limitation onely , to helpe and do good , and these are called good witches , blessers , wise , and cunning-women . and this diuine dispensation is both sutable to the parties who are limited thereby , and also very auaileable for the execution of the diuine iustice. i say sutable it is to the seuerall qualities of the parties , thus diuersly dispensed , whereof some being vaine-glorious & drowned in poperie are therby caried , with the applause of good workes , and therefore are fitted by satan therevnto : others are prone to malice ●iscontent , couetousnesse , &c. and so are likewise fitted by the deuill , with power to bee auenged . and doth not the iust and holy god , by this diuersitie and restraint of satans power , accomplish most wisely his iust wrath vpon the wicked ? yea certainely , and that not onely vpon the vnbeleeuing world ; but vpon the very witches themselues . as for the vnbeleeuing and wicked generations they are hurt by the one , that they may with the danger of their soules seeke helpe of the other : and they haue helpe by the one , that so , as a punishment of their infidelitie they may bee giuen vp againe to bee hurt of the other . and so betwixt the good witch and the bad , afflictions are encreased , and yet repentance excluded , and so the measure of finne is made vp among the children of disobedience , that so the measure of vengeance may accordingly be inflicted . and doth not this also very wisely , further the damnation of the witches themselues . yea certainely , the bad witch , by hurting , makes way for the good witches helpe , and so thereby encreaseth her sinne ; and the good witch in helping bewrayes the bad witch , and so , many times , brings her to the gallowes . the good witch in helping makes more worke for the bad , who being suspected , reuengeth her selfe vsually by doing more mischiefe , and so thereby ripens her sinne to the gallowes , and so still makes more worke for the blesser to encrease her condemnation . the bad witch , because she doth hurt , is hated of the world , and so thereby encreaseth her malice , and doth more harme . the good witch is honoured , and reputed as a god , because she doth good , and so is hardened in her sinne and ripeneth the same , by adding to all former sinnes , finall impenitencie , and so vsually commits the vnpardonable sin . thus doth the prouidence of god appeare in the diuers dispensation of his iudgements , by these instruments of his fierce wrath . who in these daies are for the most part women . both because these are commonly more ignorant , and therefore fitter to be ensnared . and also vsually more ambitious and desirous of soueraignety , the rather because they are bound to subiection . and are also more obstinate where they take , and so fitter to stick to it . and by reason of their sex and simplicitie haue more meanes to hide this sinne , or else to escape punishment , as being more capable of compassion , in regard of necessary occasions of child-bearing , &c. sectio . i. of the bad witch . thus she is so called , because she hath onely power from satan to doe hurt , and that by speciall league and couenant with satan . and this is also called the binding witch , in a blasphemous imitation of that diuine power of binding and afflicting which peculiarly belongeth vnto the glorious lord : ose. . . her power extendeth in shew euen as her maisters satan doth , not onely vpon the dumbe and senselesse creatures to breed terrour and inconuenience to man , but euen vpon man himselfe , both vpon his bodie to strike it with all kindes of diseases , yea with death it selfe , iob. . . as also vpon the soule , to afflict with madnesse , security , &c. and yet her power is restrained onely to doe hurt , and that in diuerse respects , as you haue partly heard : especially , that heereby satans power and gouernement may bee more aduanced in this diuerse dispensation of his gifts . that the bad witch may bee confounded in her power , seeing it is not paramount , she cannot helpe what is hurt . that way heereby may be made for ●er detection by the blesser . that the good witch may by this meanes vent all his consening wai●s of spels , charmes , &c. to helpe withall . sect . iii. of an ordinarie meanes whereby these bad witches seeme to effect their ●●schiefes , namely , by cursing : where of satans policie in colouring his assistance heereby , and decei●…ing and hardening the witch in her sin . as the bad witch hath power to hurt , so as it is obserued , doth shee vsually execute this power . by horrible & fearfull cursings and execrations of those parties whom she malignes . inuocating vpon her bare k●…s ( for so the manner is ) the vengeance of god vpon them . and if she can conueniently to their faces , breathing out these fearefull curses and direfull execrations against them . so ( not to vse further instance ) is it confessed , that this condemned captiue vsed ordinarily to curse her neighbours , and thereby ( as shee vaunted ) to get the vpper hand of them . and this in an apish and blasphemous imitation of the diuine iustice , which by such maner of execrations is denounced against the wicked , deuteron . . leuiticus . iudges . curse ye meros , &c. now the policie of sathan in prouoking to these execrations is manifold . as not onelie , hereby to encrease the witches sinne , by enraging her soule through these cursings to malice and reuenge . but heereby also the lord in his iustice returneth her cursings on her owne pate , though she may hurt the bodies of others thereby , yet the chief hurt shall rebound vpon her owne soule . the wrath of god like a riuer of brimstone inflaming those execrations which the accursed caitife sendeth vp to heauen , and so returning them backe vpon the author thereof : and is to seale vp hereby vnto her eternall vengeance , yet so , as that it is very fearefully cloaked euen by these cursings . for heereby satan not onelie perswades the witch , that whatsoeuer euill ensues , proceeds from the vertue of that curse , and not from his secret helpe . but in that the name of god is inuocated to take vengeance on these parties , thereby also the power of satan is further concealed : as if now the lord did answere the desires of these monsters . and so , in that hee doth answere them , therefore they are in great request with him : yea in that things succeede according to their cursings , heereby is arrogated the power of almightie god , and so the witch puffed vp with conceit of diuine authoritie . sectio iv. ¶ of good witches or blessers , as wee tearme them : heere first of their nature and condition . as the badde witch hath onelie power to hurt : so the good witch or blesser hath onely facultie to doe good : to helpe , &c. and that also by consent , in a league with the diuell : and is therefore blasphemously termed the vnbinding witch , as being able to vndo● what the other hath done . and this satan disposeth in notable policie , not onelie that some order may appeare in his kingdome of darkenesse , whereupon it may the rather be obeyed ; but especially , aduauncing hereby his imaginarie power in the hearts of his proselites , that he is as god , able to doe all things , to hurt , and helpe , &c. and thereby secretly to delude his schollers , that if they can vnbinde others , why may they not vndoe their owne bonds : what reckoning to be made of anie couenant with sathan , seeing hee will thus bee content to haue his workes dissolued , &c. and this the rather , because he so diuides his gifts , as may be thought ; not to one all , but to each seuerall : whereby he both blasphemously imitates the diuine prouidence ; ties the witches more obsequiously vnto him , makes shew of absolute libertie in his dispensation , and hereby fitteth his instruments to doe more mischiefe , and yet secureth them in their damnable estate : as being by this meanes more seruiceable to each other . sectio iiii. ¶ that their skill in helping to things that are stollen , and healing diseases , is not a gift of god : whereupon they are accounted good , but rather they doe it certainely by the helpe of sathan . that it is not of god , appeareth , by the qualitie of their persons , because they are generally , ignorant , prophane , abhominable , and therefore the lord will not reueale such secrets vnto them , psalme . but vnto them that feare him . by the consideration of the time , wherein these reuelations are pretended : which being the time of the gospell established , when an ordinarie meanes of reuealing gods will is on foote ; therefore now wee hauing the word , as we may not expect such reuelations , so they are not granted to vs , from the lord our god. especially , if we consider the matter pretēded to be reuealed , which is not any necessarie thing , concerning saluation , but onelie some particular accidentall matter , concerning the present estate of this life , for which we find not that there were any reuelations from the lord , but onelie concerning the generall state of kingdomes , and as it concerned the spirituall good of the church . besides , if we consider the manner of the reuelation , which is neyther by gods spirit immediatly , nor by an angell from heauen , nor by the soule of some man , that is formerly dead , and that in some dreame or vision , for such were the reuelations from the lord ; but by seeing in the picture of men in a glasse , &c. which may easily , and must necessarily be done by sathan , as both prouoking the thiefe to steale , and being able to represent his image in the glasse as personating him before the glasse , and so the reflexion must needes returne the like resemblance . and this must necessarily follow , if we consider the end of this reuelation ; which is , to haue goods restored ; which being vtterly vnlawfull , because we should rest contented with this losse , as a chasticement for sinne , and so rather goe to god , to enquire the cause of the losse , and to haue sinne pardoned , then to runne to the wise woman to haue the losse restored . so that the thing being vnlawfull , it is iust with god , to leaue vs to seeke vnlawfull meanes , that so one sinne may be the punishment of another . lastly , seeing whatsoeuer helpe is lawfully to be vsed in any extremity is plainely commended to vs in the word : therefore , seeing the word doth directly condemne all these indirect and diuellish helpes , and commandeth to seeke helpe principally ftom the prophets of the lord , and so to vse meanes of physicke , as the diseases require . therefore it plainly folows , that seeing these blessers are neither acquainted with gods word , nor skilfull in phisicke ; the help that they minister must needes come from satan , whose creatures , and vassals they now are , who coloureth his diuellish helpe , both with some formall prayers , and other medicins , that so hee may more dangerously be guile vnstable soules . this shal appeare yet more clearly vnto vs , if we consider further . that although these wisards pretend to helpe by holy meanes , yet , were there no other euidence to prooue their assistance from sathan , this one were sufficient , that these blessers are not onlie strangely tormented , while they are performing this cure , but are euen afflicted with the same diseases , which for the present , they seeke to remoue from others . now , that this is the worke of sathan , is manifest . because the olde sybills and other witches were vsually so tormented , when they gaue their oracles , who are generally concluded to bee sathans prophets . this their strange tormenting , in this pretended good act , argueth that it is not of god , who would not so requite his seruants , whom hee sets on worke , especially doing his will , but rather of satan , who by these torments convinceth them of the euill of their work , and confoundeth hereby the vnbeleeuing world , that will seeke to such for helpe : especially , if we consider further that whereas there is a reciprocall couenant betweene satan and the blesser , as hath beene declared , that as the deuill must doe what the witch would haue him , so the witch must endure what satan will impose . if now it fals out , that the disease which the witch would haue remoued from another , shall be transported vpon her selfe , as a pledge of further torments , to confound her in her present power , and yet to deceiue her withall , as if by this strange alteration and torment she deserued to obtaine this preheminence , as to helpe others , she hath bought it deerely : and so yet further to deceiue , as if because she hath her paine here , therefore she shall auoid further reckoning : is not the iustice of god admirable here ? is not his wisedome wonderfull to take the wise in their owne craftinesse ? sectio . v. ¶ of the couenant whereby these blessers binde themselues to doe good , namely , the beleefe of men , whether they can benefite any that doe not beleeue in them : and why they are beneficiall to such : and so consequently of the danger of these good witches , and that they are farre more dangerous then the bad. as satan binds his seruants vnto his obeysance by a speciall contract and couenant ( as hath beene shewed throughly before ) so the good witch , being lessoned by her accursed maister , doth hereby endeuor to performe truest seruice vnto him , euen by hunting after and ensnaring the precious soules of men : and to this purpose she hath no more dangerous snare then this condition of faith , that those who will haue helpe or succour at her hands , must beleeue shee can doe them good . for whereas faith is the onely bond whereby god is knit vnto man , and man vnto god : if therefore satan can but once breake this bond ; as he doth heereby : first , exclude vs the especiall prouidence of the almighty . secondly , so doth he make way hereby , for the full possessing , and preuailing ouer vs. thirdly , and hence it is that there must bee no helpe without this beleefe in the witches abilitie heerevnto : that so the blesser also being puffed vp with a conceipt of some diuine power , might so therein , not onely intrude into the office of the messiah , and thereby to depriue her selfe vtterly of the benefite of his sacrifice ; but also euen make a mocke of the sonne of god by translating that precious gift of faith , which onely entends saluation , to the attaining of euery base and vnfit trifle , and horrible wickednesse , yea offering vp heereby the deceiued soule , as a sacrifice vnto satan , which cost the precious bloud of the sonne of god. fourthly , especially , heerein doth appeare the desperate pride and malice of satan against iesus christ and his members . as aduancing himselfe heereby in christs steed , in the deceiued hearts of the vnbeleeuers . and robbing him , not onely of that proper homage which is due from the creature , namely , to depend on it sauiour : but also of the soules of those that are thus ensnared . as detaining them thereby in atheisme and contempt of gods ordinances for saluation . and emboldening them to all desperate and outragious courses vpon presumption of helpe from these incarnate deuils . and so ripening thereby vnto eternall vengeance . and this the rather , because by this condition of faith thus required for helpe ; it is thereby the rather warranted to come from god. and so both the witches authority and power iustified to this end , as diuine , euen a speciall gift of god to such purposes . as also the peoples seeking to such meanes is coloured . and so , in that helpe heereby is procured for many wicked ends , therefore fearefull and blaspemous conceipts are heereby nourished in the mindes of vnbeleeuers , concerning the diuine nature ; as if the lord should approue of sinne , that hee furthers , and giues successe thereto . and when this gappe is once opened , how is sinne committed with greedinesse ? how is the deceiued soule drunkē in security ? how by this security prepared to suddaine destructiō ? and therefore though it were enough for satan to doe good at the command of the blesser , to hold her surer vnto him by these deuotions : yet seeing he is a roaring lyon , going about seeking whom he may deuoure ; doth he also yet both further heereby the damnation of the sorceresse , in making her an instrument ( by this condition of faith ) to ensnare the soules of men , and so by the same meanes , encreaseth his prey , in deceiuing such vnstable soules who depend vpon such dangerous helpe . and therefore though no doubt , by diuine permission , he could helpe one with the good witches warrant ( this being but his colour to deceiuè her and others ) and so much more ( if she imployed him ) without the faith of the parties , and happily doth tender some trifling helpe without this couenant ( to beleeue ) to tolle the simple on , to seeke further to him : yet seeing he specially in all these , aimes at the soules destruction , and as the diuine executioner to preuaile in the children of disobedience : therefore seeing the world generally will not receiue the knowledge of the truth , shall it not bee giuen vp to beleeue lies ? . thessalonians . . . euen to seeke vnto satan , forsaking god , &c. so to buy his helpe with the danger of their soules : in hunting after which , this aduersarie is now growne so cunning , as that howsoeuer heeretofore in times of ignorance , he vsed more carnall and palpable meanes for the ensnaring of them ; yet since the gospell of iesus christ hath beene aduanced , and the knowledge thereof hath in some good measure banished grosse ignorance in many places , therefore doth satan suite himselfe accordingly : and so , though he require reall couenants of some , in some cases , yet is he contented also with mentall couenants , as being able to gesse at the minde by some outward inclinations and distempers , and so doth more cunningly and dangerously deceiue euen the professors of this age , whom seeing they professe to beleeue in christ , therefore will he not require an open couenant to beleeue in him : as contenting himselfe : that they allow helpe to bee sought from such meanes . that in case of necessitie they will not stick to seeke themselues . that they do not aswell further the blesser , as the bad witch to punishment , &c. all which , and such like , he takes as arguments of their secret confidence in him , as approuing his power , and iustifying the lawfulnesse of such meanes . sectio . vii . whether the good witch can hurt , and the hurting witch helpe . by that which hath beene said before concerning the limitation of the power of these witches , it may seeme to be concluded , that the good witch can onely help , and the bad witch onely can hurt . but yet experience seemes to proue the contrarie , not onely in hartley , that famous coniurer of lancashire , which bewitched m r. starkie of clee-worthes children , who was also a great blesser , &c. and so in diuers others : but especially in the witch that was the principall occasion of this treatise . for it appeareth by her examinations , that shee both vsed to forespeake ( as they call it ) that is to hurt , and wearie things , as also to blesse the same againe , and so to helpe as well as to hurt : as appeareth by the charme heereafter set downe to this end . to which wee answere . that though happily by couenant satan binds himselfe no further but to the blesser to helpe , and to the bad witch to hurt , because either they desire no further , or else this limitation may serue for such end as heeretofore . yet heerein also doth satans cunning appeare notably , that if vpon such composition onely to hurt or helpe , he yet proue better then his bargaine , as to assist such to helpe who haue done hurt , &c , by this meanes , he binds his seruants more obsequiously vnto him ; and yet deceiues them more grossely . as giuing them occasion now to conceiue , that seeing he couenanted with them onely to hurt or helpes if now it shall appeare that the bad witch can also helpe , is not this a notable delusion to flatter her , that she hath some extraordinarie power aboue what satan can conferre vnto her , and so that the league betweene them is disanulled and broken : she is now free ( as she thinkes ) and rather by some diuine assistance can vndo and helpe what is fore-spoken , as they vse to speake ? and seeing satan in all these couenants with the witch , is no free agent , but the lords executioner to run and stay at his pleasure : as the lord therefore hath speciall ends in the disposing of this couenant to hurt or helpe ; so may he not haue speciall purpose in this , exceeding therein , that the same that hurteth may also helpe , and the same that helpeth may also hurt ? yea certainely : the lords purpose in permitting and wisely ordering these compacts betweene satan and the witch to hurt or helpe ; vsing the deuill herein as the instrument of his diuine iustice vpon the children of disobedience , hath beene in some poore measure manifested heretofore : and hereby doth hee wisely and gloriously make manifest , that satan is but his vassall , that all couenants betweene the witch and him , for onely hurting and helping , are subordinate to his power , alterable at his pleasure , that though satan agree with the one witch to helpe , and with the other onely to hurt , yet shall the hurting . witch also helpe , and the helping witch hurt , that it may appeare also that these couenants are but iugling trickes betweene satan and the witch , to draw fooles to the stockes , and so on eyther side to beguile more fearefully : that seeing the blesser pretendeth to helpe : as she doth heereby draw more proselites after her , for good , so shall she haue power to hurt them , both to keepe them the more in awe , and so to seeke vnto her more slauishly , and depend the more constantly on her power ; as also when their sinne is heereby ripened , to confound them more fearefully , and so to execute the wrath of god vpon them . and the badde witch also , though the couenant bee , that shee must onelie hurt , that so shee may execute her malice vppon the bodies of vnbeleeuers , and so send them to the blesser for the further destruction of their soules : yet to spare this labour : and make the delusion more effectuall to deceiue , may not the god of wisedome deuolue both these faculties of hurting and helping to one person : may hee not heereby giue way to sathan to aduaunce himselfe fully in the hearts of the children of disobedience : as god of this world , to saue and destroy at his pleasure ? and as the lord in restraining sathan to hurt or helpe in those diuerse instruments , would giue an vnderstanding heart to consider the limited power of sathan , and so to depend vppon an higher power of the diuine maiestie : so seeing the naturall and desperate sinner , as hee is fast bound to the power of sathan , euen so willingly would hee serue none other maister : therefore , that hee may serue him the more cheerefully , it is the iustice of god , so to giue vp to sathans delusions , as that hee shall thinke hee needes serue no other maister . and hence it proceedeth , that the miserable soule affecting a sufficiencie in that god whom it subiects it selfe vnto , able to steed at all affaies ; therefore , seeing satan by these witches labours to erect his throne in the hearts of the disobedient : it stands with great policie , that this power of hurting and helping shall appeare in one and the same , both to resemble an vnitie in this fayned deitie , as also to confirme the conceited omnipotencie , and sufficiency thereof . and seeing wee are fallen into these euill daies , wherein iniquitie aboundeth , and ripeneth to the haruest , . tim. . , . doth not therefore the admirable wisedome and iustice of god heerein gloriously shine ; that whereas vsually the good witch hath escaped and beene aduanced of man , and therefore puffed vp with pride , and so prouoked to doe mischeife ; it now pleaseth the lord to giue her her desire , that she which helpeth may also hurt ? thereby , to flatter her with a conceipt of her soueraigne power . to nurse her heereby in desperate securitie . so by this meanes to ripen her sin , and so to take her napping in her owne counsels . exposing her to the sword of the magistrate , as hauing done such mischiefes , and so confounding not onely her owne confidence , but the repose of the world in her , who esteemes her the onely goddesse , seekes to her for helpe , &c. shall not this lesson the vnbeleeuing generation not to tamper with her , least though they regard not their soules , in seeking helpe from her , yet they may secure their liues and estates in not medling with her ? oh that wee could obserue the waies of god heerein ! may wee not hence learne wonderfull things ? shal not all idolatry come to the blocke ? shall not anti-christ that great coniurer , likewise be confounded ? and shal not his open and desperate practises of murthering princes , and bringing desolation in the world , iustified and taught , now hasten him to his confusion , who heretofore hath beene esteemed the common papa , the father and giuer of life , and saluation to the sonnes of men ? sect . viii . by this which hath beene said , it appeareth now plainely : that the blesser or good witch ( as we terme her ) is farre more dangerous then the badde or hurting witch : and , that because first shee is lesse suspected and feared then the other , and therefore is like to do more mischeife . nay she is magnified and adored among men as a demy goddesse , &c. and so causeth men to commit idolatrie to her by putting confidence in her . she yeeldeth helpe for the satisfying of the flesh , and so hardnesse in sinne procureth hope of longer life , excludeth repentance , withdraweth from the loue of the word , and lawfull meanes , nourisheth in ignorance , prophanenesse , &c. the badde witch vsually is haled to punishment , and so is preuented of much euill doing , and happily by this meanes brought to repentance : but the blesser is spared , and so permitted to doe more mischiefe , vnder pretence of well-doing , and thereby ripeneth her selfe more fearefully to vengeance . shee yeeldeth helpe at a verie desperate rate ; namely , the endangering of the soule : and , what will it profite a man to winne the whole world , and loose the same ? math. . , and so also is her estate most dangerous and fearefull in regard of herselfe , as by requiring this condition of faith , euen despiting the spirite of grace , & making a mocke of the sonne of god : & so vsually committing that vnpardonable sinne , hebr. . . . . . and therefore this serueth : for the reproofe of the times wherein these darlings of satan are so embraced and adored . it is an instruction to the magistrate , to bend the edge of his sword against these most dangerous instruments : and to giue way vnto the gospel , to cut them downe . it is a caueat to the people , to take heede of these snares , to seeke after knowledge , and submit to holie meanes , that so the lord may haue mercy on their soules , that being within his protection , they may bee better secured concerning their bodies . the end of the first booke . the mysterie of witch-craft : the second booke . describing , the power and effects thereof . the detection of witches , with the meanes thereto . the remedies against witchcraft . the punishment of witches , with the nature and lawfulnes thereof . at london printed by nicholas okes. . the mysterie of witc . h-craft . the second booke . chap. i. of the power of witches , what they are able to doe , and of satans cunning sleights and stratagems herein . the maine thing whereby sathan fetcheth ouer these monsters , and holdes them in his obeisance : is that great power which he deuolueth vnto thē . whereby being able , in shew , to do what they list , they are so transported with pride , and wholy blinded therewith , that either they are hereby secured in their estates , seeing they can do such feates , or else carelesse altogether thereof , for the intending and prosecuting of wonderfull things . it shall not therefore be amisse in the next place , hauing proued that there are witches . how they attayne to this high mysterie ; and , what seuerall kindes there are of them . to adde now somewhat concerning this their extraordinary power . that so we may be rightly informed how farre they are able to preuaile : and withal , may discerne how notably they are abused by satan making them beleeue that their power is farre greater then indeed it is . to this purpose consider we these two things . first , wherein this power of witches is restrained : and , secondly , wherein it is enlarged , and particularly aduaunceth it selfe . concerning the first . sectio i. that the witches power is lesse then it seemeth , as appeareth ; first , because she is restrained by the lord , that shee can not hurt when she would . as , not the children of god alwayes whom she maliceth . neyther these so farre as she would : as not at all to hurt their soules finally : no not vsually to take away life . nor vpon each occasion , as shee is prouoked : the lord restraining her in loue vnto his children , and for the glorie of his great name : defending his seruants by the attendance of his holie angells , psalme . that the euill one shall not doe them any violence . neither wicked men , so farre as she would , and intendeth . as , not all , at all times , whom she maliceth : the lord in his iustice brideling her , for the further confusion of the witch : for the aduancement of his patience to the wicked : for the fatting of them vp heereby to the day of slaughter , and to harden them in their atheisme , that there are no witches , no diuels , no hell , no heauen , but what is in this life . neyther to take life from those whom shee afflicteth , at all times : that so they may still enioy greater patience , and thereby , eyther bee brought to repentance , by the distemper of the chasticement , or be made inexcusable . and this , so is disposed : both for the encrease of her malice , and so ripening of her sinne , being disappoynted , and restrained , it raging more within , the more it is outwardly curbed , and so fretting against god , when she cannot haue her will of men : yea raging , and many times tearing her selfe , when she is brideled from hurting others . as also for the confusion of her skill and conceited kingdome , as being now enthralled , and iustly brideled , that so horrour of conscience hereby increasing , she may haue her condēnation sealed vp , and hereby be prouoked to renue her couenant with satan to obtain a greter measure of power , to make him more seruiceable to hir . and the lord hath an especiall aime heerein , for the more orderly and comely gouernement of the world ; which is thus graciously preserued and aduaunced : whereas , if witches might haue their wills to hurt whom and how far they list : neither good magistrate nor minister should stand , none should be mightier then they to controule them , none holier to confound thē : their rage , enuy , & couetousnesse would make confusion & desolation euery where , and so the prouidence of god would be hardned , and the workes of his gouernment hindered and disgraced in the world . sectio . ii. her power is lesse then it seemeth . because satan doth many things by diuine dispēsatiō imediatly , which yet notwithstanding he fathereth on the witch : and seemeth to doe at her sending , which yet he doth by his skill , in naturall temperatures of the bodies of creatures , and their diseased estates ; and so being able to guesse at the times , when they will come to their crisis , and are like to speed : then speeds he to the witch , prouoks her to malice the parties , & so offers to be sent to execute that malice , which falling out at the time when the witch sendeth , shee thereupon conceiues , that shee is the authour of the hurt . shee confesseth it a often on the gallowes ; whereas all this is but sathans immediate worke : and yet she iustly punished , for dealing with sathan , who thus deceiues . to hasten her to iudgement . to satisfie the rage of the world against her , & thereby either to make them guiltie of shedding innocent bloud , and so to increase their sinne . to obtaine his prey of her soule more speedily . and so to seeke a new maister , or dame , to increase his kingdome . but his especiall policie herein is : by fathering it on the witch , to make worke for the good witch . now they must runne to her ; help must be had , and what more ready then the cunning woman , especially seeing she doth it with so little cost ? and doth it with so good prayers , at the least , procures ease , which nature is satisfied with , though it is bought at a deare rate , euen with horrible and blasphemous abuses of gods name , cursed confidence in satan , &c. and seeing we are many times conceited & suspitious of our neighbors , ready to iudge vncharitably & rashly of them : doth not sathan further the conceit by deluding the witch , as to thinke that sathan did such things at her sending , which also sathan in his policy must haue published , to confirme vs in our vncharitable and cruell conceit , and so thereby prouoke vs further to shed innocent bloud . secondly , sathan doth also many things by deluding her senses : making her to beleeue that which is not , and so deceiueth her in the conceit of her power : as that shee is transformed into a cat and hare , and so can enter into places the doores being fast , which is contrary to a naturall bodie , &c. for though peter came out of prison and the doores all locked , yet was this done ; first , by the mightie power of god : secondly , nothing was done , but what might stand with the condition of a naturall body . the doores by the power of god were opened , and so gaue place to the bodie . the bodie was not contracted and exininated to pierce the same : neyther could the qualitie of the bodie endure the paine , neyther the quantitie be dispoyled of it dimensions . as for that dreame of the spirites transporting the bodie lying dead in the bed , and returning to it againe afterward . this being contrary to the diuine decree , that the soule being separated from the bodie , should returne to it againe , till the resurrection : it must needes be a delusion and forgerie of sathan . thirdly , the witches power is restrained by composition and couenant with the diuell , as the good witch must onely helpe , and the bad witch she must onely hurt : the one must be accounted the binding witch , that other the vnbinding : the policie of sathan heerein hath beene partly discouered before . as also the iustice of god in confounding this couenant , and enlarging this power is layd downe hereafter . fourthly , the power at least of the good witch , is restrained to the faith of the party whom she intends to help : either hee must beleeue , shee can help him , or else , he shall receiue no good from her ; of the reason and vse heereof elsewhere . fiftly , the power of all witches is restrained by the authoritie of the magistrate . for though , if a priuate person detain them , they may either hurt or escape , yet if once the magistrate hath arrested them , satans power ceaseth , in being not now able to hinder and defraud the iustice of the almightie : and lastly , it is also restrained to the good of the church . to this end examine we sectio iii. whether seeing sathan hath power from god , to afflict mā , that he doth the rather more hurt , by the means of witches no question , seeing wee are apt to distrust god , and depend vpon those , and to forsake gods word ; therefore it is iust with god , to giue vs vp to be deceiued by them : so that , it is not for the witches sake , but for the wickednes of man , that satans power is enlarged : both for the witches further condemnation , whose sinne is hereby increased , and also , for the punishment of mans horrible and strange sinnes : by those strange and fearefull plagues , especially to condemne the infidelitie of men , in fearing or seeking to these . onely herein obserue the policie of sathan , who though hee haue power from god , yet he will not execute it , but as sent from the witch , or at least , seeming so ; that so he may both diuert the mind of man from god , and so nourish him in ignorance and atheisme , as fearing and respecting the witch more then god ; as also , that hee may carrie the mind from home , from the consideration of our owne vilenes , and wickednesse , to looke abroad to the witch , to obserue her malice , and so to encrease our rage against her , and thereby encrease our sinne , and yeeld her more power ouer vs ; and thereby still to send the minde from god , and his true meanes of helpe , to the cunning woman , &c. sectio iiii. whether witches may haue power ouer gods children . no doubt they may haue it , so farre as to afflict the body , because these outward crosses are common to all , eccles. . . and we are subiect to infidelitie , and so to sathans power . yea wee are ignorant who are witches , and so many times are chastized for our foolish charity in relieuing them . yea , wee may rashly condemne and censure them : and therefore bee liable to the hand of almighty god by them . and so by sympathy with the bodie , the soule may be afflicted : yea sathan may further afflict the soule , by reason that it cannot brooke so well the bodily misery , by working vpon the impatiencie thereof , and so forcing it to murmuring ; yea to a kinde of despaire : the rather , because the children of god , through ignorance or extremitie of paines , may by themselues , or others vse such vnlawfull meanes , or though they vse phisicke , and some such subordinate lawfull helpes ; yet the principall is neglected , repentance for sinne , and prayer vnto god. and seeing all things are alike to all men ; may not sathan worke so vpon the minde , as by such or the like disposition to bring it to many , and such like raging fittes , eyther tampering with the complexion , as melancholie , &c. or furthering those passions of discontent and despaire , by leading them heereto . and the prouidence of god in vsing sathan as an instrument , to inflict by witch-craft , these chast cements vpon his children , is manifold . as first , to humble his children : that they shall not escape this scourge , as well as others : so i remember the lady hales complained ; what could i haue no other affliction but this , i could haue endured any , so it had not beene by this , &c. to comfort his seruants , that seeing they shall in this greatest affliction haue a comfortable issue to conquer satan , therefore heerevpon they may build the certainety of their saluation : as also , to instruct them , that seeing satan may haue power to take away life , and yet not to hurt the soule finally , therefore heere is the triall of their faith , though the lord should kill them yet to trust in him ; heere the triall of their obedience , to yeeld vp life into gods hands ; heere also their wisedome tried , not to measure gods fauour by outward things , not to set by this life , which satan may preuaile against . and hath not the lord in this affliction of his saints , some further vse for the stumbling blocke of an vnbeleeuing generation ? yea surely , and that many waies : both to flatter them , that their estate is good , seeing the godly fare as bad as they do . and also to stagger them , that their estate is euill ; seeing , if gods children are thus afflicted , for al their knowledge , and holinesse in this life , what shall become of them , that haue no knowledge , hate holinesse , &c. and heerein yet most dangerously to stumble them , that seeing the knowledge and holinesse of the saints cannot free them from the power of satan , therefore away with knowledge , wel-fare ignorance ; what boots it to bee precise ? let vs liue as wee list . nay seeing these meanes , cannot preserue , why may we not seeke to other ? and so a gap is open to all vnlawfull meanes . especially , if wee obserue satans policie heerein , who vsually being sent to afflict some holy one , returnes as confounded , he cannot doe it , because they haue faith , thereby intending , that none that haue faith , are subiect to his power : and so puffing vp euen the best with securitie , and thereby preparing them through vaine confidence to his malice : so perswading the world , that he can touch any that hath not faith , and so still robbing god of his glorie ; as if the let were not in his free prouidence , but in the goodnesse of man : as if the lord did not freely execute his prouidence , but was bounded therein by somewhat in man. and then he must be sent to the childe of the faithfull father , and preuaile there , as if the faith of the parents did not hold gods protection ouer their tender infants , aswell as ouer themselues : or the childe , because he hath power ouer him , is excluded gods protection , hath not faith , is not of the faithfull seed . and if now at the length it shall appeare , that sathan , though hee haue returned as disappoynted by the faith of the saints , yet shall preuaile ouer anie , to afflict and torment them : beholde then the dangerous delusions : eyther this matter of faith is but a mockerie , seeing it cannot resist sathan : why should it not repell him on the one side , as well as on the other , if there were any such thing , or it had anie such power ? or else , the saints may loose their faith : and so , if sathan preuayle against life , he must then also preuaile against faith , for the vtter abolishing of the power thereof . and what difference then between the wicked and godlie ? thus may the saints be subiect to this affliction : and thus may the world stumble thereat . sectio v. and yet in all these afflictions much differ from the wicked . as both in the cause of the affliction . in the measure of it . in the issue thereof , for the cause , if the lord afflict his children with this scourge , neither is it in anger , or simply as a punishment of sin , though the lord may intend the chasticement of the sinner heereby : but especially , . to try their faith : . to prouoke to repentance● . and so to take them heereby out of this miserable world . but in the wicked it is otherwise : the lord is angry when hee leaues them to satan , hee entends the discouerie of their infidelitie , and vnmasking of their hypocrisie : by this sharpe affliction hee awakens heereby their drowsie conscience , and so in the horror thereof , seales vp vnto them eternall vengeance , and leauing them to be releiued by carnall meanes , subiects them thereby more surely to the power of satan , by whom , making vp , in this renuing of their daies , the measure of their sin , they are ripened and hastened to the day of vengeance . thus they differ in the cause . as for the measure , the affliction either reacheth onely to touch the bodie , or else if the soule beare a part , still the hand of the lord is put vnder , psal. . . comforts are supplyed according to the affliction : or the sharper affliction , prepares to more sound and heauenly consolation . but for the wicked it is not so with them : the soule is especially aimed at by the malice of satan , and therefore , either the body is so smitten to driue the soule to despaire , or else by sending it to vnlawfull meanes , the soule is more fearefully ensnared by confidence in satan , and so hastened to it iust & vnauoidable confusion : and thus they differ in regard of the measure . for the issue , the saints , if they escape out this affliction , are more experienced in satans subtiltie , more enabled to comfort , and relieue others , more purged of carnall confidence , more humbled and cast vpon the mightie power of god , more quickned in faith , more weaned from the loue of the world , more warie to keepe themselues within gods protection , more patient vnder the crosse , more prepared to death , more readie for the lord. and therefore , if they are translated heereby , they make an happie exchange of sinne ; for perfect holinesse , of miserie for eternitie , of transitorie for eternall happinesse , of deceitfull friends for the fellowship and eternall communion of the thrice blessed god , that innumerable company of heauenly spirites and soules of the righteous ; the vnseparable vnion with iesus christ their sauiour . but for the wicked ; if they escape , that which they seemed to haue , is taken away ; they grow worse and worse , filled with all vnrighteousnesse , seuen worse spirits seising vpon them . and if they are taken away , then is the end of all their vaine happinesse , and a full powring out of gods wrath vpon them . sectio vi. thus we haue heard wherein and by what meanes the witches power is restrained . now let vs consider on the other side wherein it appeareth . this may be discerned . . if we consider the actions proper to their owne persons . . as also in their actions towards others . concerning their owne persons . first , it cannot be denied , but that more speedily , then may stand with the ordinarie course of nature , they may assemble themselues to their meetings , or trudge to do any mischiefe ; as being carried by satans power aboue the earth , or sea , speedily , for some short space , not being seene of any : which is not hard for sathan to do , by thickning the ayre vnder and about them . as for any further means , whereby they may transport themselues in the likenes of an hare , &c. this we haue shewed before to be but a meere delusion , notwithstanding any tokens they bring for the proofe thereof . but that they may abuse the bodies of such , whom they malice to ride vpon them , in the night : this howsoeuer it bee not impossible , yet i take it , it may rather prooue a delusion of the parties sence that is thus pretended to be abused , then any such reall taking vp of his body out of bed , and laying him there againe , because this may bee doone with lesse adoe , and yet deceiue more effectually . thus of the actions of the witches towards themselues . touching his actions towards others . heere consider we these things . their maner of consulting thereon , which is vsually in the church , where they meet , to worship their maister : heere , the diuell enquireth what each would haue done . they returne their particular occasions and businesses . their demaund by sathan is graunted , and meanes propounded and tendred to the execution therof . as giuing them powders and poysons , cōposed by his skill , in the secrets of nature to take away life , to inflict diseases , & cure the same ; and especially , to cloake his demnable conueiance heerewith . teaching them to make pictures in wax or clay ; that by the rosting therof , the persons wherof they beare the name , may continually melt & dry away by sickenes : and this , in a blasphemous imitation of the diuine power ( who vsed such means to accomplish his miracles , ) the better to colour his diuelish coueiances , which vsually are these . to make men and women loue and hate one another : a matter possible for him to doe , by perswading the corrupt affections . to lay the sickenesse of one vpon an t●er , as vpon iob , yea to take away life , &c. by such pictures , though they are no cause thereof . it being easie for satan , being a spirit , to weaken and scatter the spirits of life , whereby through faintnesse the party shall sweate out naturall moisture . and so also by weakening the spirits , the stomacke shal be weakened : whereby not being able to breed new nourishment , the old must needs in short time be spent . he can raise tempests , as hath beene proued before : and , so to breed madnesse , and , to haunt men and places with spirits , and so by a kinde of obsession to vexe and torment them . yea , he can hinder the operations of nature , and so may be a means to hinder copulation , and so procreation , and that not onely in general : as corrupting naturall heate , that the generating member may not execute accordingly . that though it should pierce into the wombe , yet the seede being colde , may take no effect . or else , he may steale away the seed , that it shal not passe into the womb . but particularly also , though the party may haue ability to others , yet to serue one , for the like reasons , he may be impotent , not able to performe the worke of generation , and so deny that duety of marriage , and so happily produce a nullity thereof ; vnlesse by phisicke , or some spirituall means his power may be ouerruled , for which some time is to be graunted , and meanes vsed . lastly , it cannot be denyed , howsoeuer the world wold obscure the worke of god herein : that euen by the meanes of witch-craft , sathan may be sent euen into bodies of men , really to possesse them . as of olde it was vsuall in the primitiue church , and the like punishment continuing for sinne , the like meanes remayning to remoue the scourge . i see not but now it is vsuall in these later times ; as hath appeared euidently by many instances : the papists themselues acknowledging as much , and the gospel herein powerfull to confound poperie , and to iustifie the truth hereof . sectio vii . of sathans policies in the execution of this power . and first , that he vseth naturall medicines , both for helping , and hurting , giuing the badde witches secret powders , and poysons to doe mischiefe withall , and directing his white diuells ( i meane the blessers ) to salues and such like medicines , to helpe their patients withall . this he doth , partly , to make the blesser beleeue that it is not sathans power , but rather some vertue in these things , that accomplish such rare euents , and that so they may be more secure , and forget the couenant , and thereby accomplish their mischiefes with more delight , and greedinesse . partly also , to deceiue such as seeke vnto the witches . and that by securing them in the lawfulnesse of this businesse , seeing they receiue nothing but lawfull meanes . by causing them to put confidence in the meanes : seeing through their infidelitie , they proue vsually effectuall . thereby to deiect them from lawfull meanes , as phisicke , &c. and so to nourish them in blasphemie , contempt of god , and all diuine assistance , to abolish all trust in god , and dependancie vppon him . sectio viii . he vseth also prayers for the helping of diseases . and this , as to colour the secret compact more dangerously : so , to countenance the vaine bablings , and repetitions of profane and ignorant persons . as also to shew his high malice , and derision of these diuine ordinances : and so also , to mocke and confound the lip-labor , and bodily seruice of the carnal christian . and so , to inferre , that all second meanes , as phisicke , &c. are needlesse , and vnprofitable , seeing it may bee done by good prayers : and this is a maine ground in the ignorant people , to reiect all lawfull helps : hence that speech of theirs ; god hath sent it , and he can take it away . wherein satans meaning is , to aduaunce himselfe in their hearts , to draw them to his deuotiō , by the vse of such praiers , &c. as being pretended to be from god , are therefore , in this respect , more greedily intertained . especially heerein to coosin the blesser the more desperately , eyther by prouoking her to robbe god of his glorie , and so to ascribe these prayers vnto sathan , conceiting heereby some diuine power , not so much in sathan , who instructs her , as , in her selfe , that by these meanes is able to doe such wonderfull things ; especially seeing , to the doing thereof , a more strong and certaine faith is arrogated . as being yeelded for the reason , why the blesser can doe that by prayer , which another , vsing the same prayer , cannot doe , because he cannot beleeue . and so by this presumption of faith , deluding her in the safetie of her estate , that shee is at least in high fauour with god , in no danger of damnation , whereby she is confirmed in her practise , and so makes sure her condemnation . sectio . ix . ¶ satan shrowds his power vnder naturall diseases . and doth not satan also shrowd his power sometimes verie cunningly and dangerously vnder naturall diseases . as both , being able to iudge of the nature and criseis of them , and so to adioine his power thereto , to the hastening of death , by preuenting the helpe of physicke , or infatuating the same . as also hereby , being able to assimilate his malicious and desperate afflictions of the bodies and soules of men , to some such like naturall diseases , that so his power may bee shrowded vnder natures distempers . certainely , experience makes this manifest vnto vs , and the policie of satan herein is manifold . and that first to hide his owne secret compact vnder such naturall infirmitie , that so he may both deceiue the witch , as imagining , that by her naturall medicines she cures only a naturall disease , and so , that her compact with satan was either conceited onely , or else is now dissolued . but especially , that he may deceiue others hereby ; and that both the parties afflicted ; as detayning them by this meanes from the searching of their hearts , and yeelding themselues vnder the mightie hand of god , by vnfained repentance , laboring to make peace with him , that so they may be soundly cured : and so sending onely to naturall meanes , as if it were but some ordinarie and common infirmitie , incident to nature : and so , if it be cured by such meanes , ( as many times the lord giues successe to the meanes to punish our security , and satisfie carnall wisedome ) then satans power is lesse feared , lesse regarded , whereby he preuailes yet further on the soule , by nouzeling it in selfe-conceit of the goodnesse of it estate , and so the meanes are aduanced , gods holy , and ouer-ruling hand abased , and reiected ; and the witch set in the place of god , and so heereby she preuailes more fearefully : not onely in the hearts of those that are holpen , to put confidence in her , but in others also , who are desirous to bee holpen at so easie a rate . and so the skilfull physition ( that ordinance of god appointed hereto ) is neglected and despised ; and so in the issue , the whole glorie and crowne redounds to the diuell : his power is aduanced , his kingdome enlarged , the gospell and scepter of iesus christ condemned or neglected , and atheisme , yea grosse idolatrie , encreased and confirmed . but if these seeming naturall diseases be not cured by these meanes ; yet the credit of the witch , and satans in her , is yet notwithstanding saued . . either , they sought too late . . or , else they did not apply the medicine well . . or , else they did not beleeue it could doe good . . or , it hath holpen manie others . . or , yet it may doe good : and therefore seeke for more : goe to some other blesser , that hath better skill : make peace , with more confidence . . or now , goe to the physitian at last , to consume their estate , and so breed discontent and despaire . . or , languish in despaire , seeing god is forsaken , or sought too late vnto . and so satan triumphes in his spoyles , confounds the vnbeleeuing generation , that liues securely , notwithstanding such a messenger from hell , might rowse it out , thereof . and so god is glorified , in making the world without excuse , that still will liue in ignorance , and desperate atheisme , in horrible prophanenesse , and workes of the diuell , and hastening hereby the comming of his holy sonne iesvs , with his reward with him , to recompence to euerie one according to his workes . chap. ii. of the detection of witches , and meanes thereto . of the detection and punishment of witches : that they are to bee punished with death , especially the blesser and good witch , as they terme her . sect . i. of vnlawfull meanes of detection . hauing discouered the power of w●tches , and so followed them to the vtmost of their glorie and aduancement : seeing now pride goeth before destruction , and the glorie of the wicked is their shame : let vs now consider of their fall and confusion , and of such meanes as further the same . wherein we may behold the adm●rable wisedome and power of god , who as hee leaues them to their owne lusts , to embrace satan , and submit vnto him , for the obtaining of their desires ; so hath hee so disposed in his wonderfull iustice , that the god whom they worship , when he hath them sure his owne , seeing he is greedy of his prey , and would gladly haue other imployment to doe more mischiefe , therefore he cares not how soone the bargaine be performed , and rather then faile , though all other meanes of detection should cease , himselfe will bee the instrument to bring his beare to the stake : and this he doth , by being an instrument for the detection of the witch , and yet in such dangerous policie , as that heerein also he hunts after vnstable soules , while he seekes to giue them content in the discouerie of the witch which hath done them so much mischiefe . to this is it , that he hath not onely the blesser readie to discouer and detect the bad witch , that so he might thereby encrease the poore peoples rage against the witch , whereas indeed they should be angry at their sins . but whereas in their affliction they should seeke vnto the lord that smites them , by this discouery of the bad witch , he encreaseth the reputation of the blesser , and so prouoketh the people more eagerly to runne after her . and now the good witch vttereth easily all her deceitfull wares , to the deluding of the parties that are thus inquisitiue , and many times to the condemning of innocent bloud . and to this purpose , because people will bee loath to credit her word , concerning the supposed harmer and bad witch , therefore she hath vsually either some glasse wherein to shew the partie offending : or else hath certaine deceitfull and satanicall experiments , to confirme her former detection of the witch ; as namely , by casting her into the water , sticking of needles , or bodkins , vnder the stoole where she sits , burning of the thing bewitched , &c. by which , either she confirmes the superstitious people in a wrong conceit , it being easie for satan to further these signes heereto ; or if they conceiue aright , yet by vsing these indirect meanes for discouerie , they shall yet deeplier engage their soules vnto the power and malice of satan . and therefore though the bad witch may bee detected by these meanes : yet neither is the wise christian to vse these meanes for the discouery of this monster ; neither is the magistrate to admit of this detection , as a sufficient euidence for the certaine discerning and iudging of the witch . it will then be demanded , what detections and presumptions lawful wee may haue to discouer a witch ? to which wee answere , that as the lord hath ordained the punishment of these offenders , so no doubt hee hath also disposed the meanes whereby they may be detected , that so they may be iustly punished . sectio . ii. of lawfull meanes of detection , and of presumptions . the meanes of these detections are principally two. examination , and conuiction . touching examination ; this is , when the magistrate makes enquiry concerning this crime , and that not vpon euery corrupt passion , o● sleight occasion , but vpon weightie presumptions , probably con●ecturing of the witch . these are : notorious defamation of this crime , by the most of neighbours which are of the best report . the accusation of a fellow witch , either at examination , or at the day of death is not to bee neglected , because now authoritie hauing seized on hi● , though she may lie before she be discouered , yet now hauing ●●nfessed herselfe , she is an instrument of the lords iustice , to satisfie authoritie , and cleare the innocent , by speaking truth , &c. ( though otherwise shee would not ) to accuse the delinquent . a third presumption is from the effect of cursing : for when a bad tongued woman shall curse a partie , and death shortly follow , this is a shrewd token that shee is a witch , because witches are accustomed to execute their mischeuous practises by cursing and banning , & this may be sufficient for examinatiō , thogh not of cōuiction . if after enmity , quarreling , or threatning , a present mischief do follow . if the partie suspected be anie kin , or of special acquaintance with a cōnicted witch , because it is the manner of them to conuey their trades and spirits one to another , and especially to those that are nearest about , and most familiar with them . it is obserued , that the witch receiues som mark from satan to owne her by , in some priuy place , which is vsually raw , whence the spirit draws bloud , &c. and this , if there be no other reason in nature , is a shrewd presumption , to examine at least . and so if in examination wee find the partie contrarie and in 〈◊〉 tales : not onely fearefull , for this may be in a good case ; but doubtfull and different , this may bee a pres●…ption to argue a guiltie conscience : thus of presumptions . of examination . now concerning examination , this may either be made by question fro● the magistrate , by certaine wise and crosse interrogations to this end : or else by torture , when together with words , some violent meanes are vsed , by paine , to extort confession , which may haue necessarie place when the partie is obstinate . of conuiction . hauing vsed the best meanes by examination , the next is conuiction , whereby after iust examination , the witch is discouered ; to this must concurre , not bare presumptions , but sufficient proofes : not such as heeretofore haue beene reckoned , or like to those ; as scratching the suspected party , &c. the confession of a partie dying , that such a one hath bewitched him . but for manifest conviction , these proofes are to be esteemed sufficient . the free confession of the crime by the party suspected , after due examination , being found in diuers tales . i but say the partie will not confesse , here then the testimonie of two sufficient witnesses is currant , prouing one of these two things : either , that the party accused hath made a league with satan ; or hath done some knowne practise of witch-craft , producing likely arguments for the confirmation thereof : as that the witch hath called vpon the deuill for helpe . that she entertaines a familiar spirit , and had conference with it in any forme , or likenesse . that she hath shewed ones face in a glasse being absent . that they haue fore-told things to come . holpen to things lost , whereof they haue had no ordinary meanes of knowledge . that they haue healed by prayers , spells , amulets . and so , howsoeuer the leag●● with satan be secret , and therefore not able to be discouered , yet is both satan willing to haue it knowne by effects , for the increase of his kingdom , & hastning the cōfusion of his slaues , and so by such like effects hee doth discouer them : to haue speedier possession of them , lest afterward by remorce they might bee brought to repentance , as hating so detestably euen all mankinde , that he cannot endure they should inioy the world , or the benefits thereof , no not an houre : but especially , the policie of satan in this discouerie is , to satisfie the rage of the people , who now hauing found the witch , instead of being auenged of their sinnes , doe intend nothing more then the satisfying of their malice in destruction of the witch , 〈◊〉 and so therein to procure credite and estimation to the good witch , to make more worke for her , by whose meanes , this enemy to mankind , this badde witch hath beene discouered . and yet we may obserue the ouer-ruling hand of god herein , that though satan do hasten the speedie discouerie of the witch : yet the lord in his holy wisedome , oft-times disposeth , that such shall liue long , yea die vndetected : eyther because some of them , may belong to the election , and therefore may repent of this great sinne by holy meanes , and so bee freed both from temporall and eternall punishment . or some remaine longer vndisclosed , to execute greater mischiefe in the world : as they are more cruelly bent thereto . or else , there may be some co●enant with sathan by the witch for some terme of yeares , which hee is contented to binde himselfe to , to haue her more sure , and secure thereby . and thus of the proofes to discouer the witch , without which shee may not safely be condemned . chap. iii. of the true remedies against witchcraft . hitherto of the meanes to discouer witch-craft : now let vs consider of the meanes whereby we may preuent , and be deliuered from the same . sectio i. vvherevnto , seeing the lord hath gratiously afforded the blessing of gouernement as a speciall means to discouer witchcraft : and so by cutting off the offender by the law , very mercifully also to preuent the same : therefore let vs acknowledge vnfainedly the goodnesse of god heerein . pray we for the magistrate , that the lord may giue him a discerning spirit herein : and yeeld we al conscionable obedience to him vnder god , that for our sins he may not be giuen vp to security & such strong delusiós , as either to neglect the prosecuting of this sin , or to iustifie the same . surely , as we haue great cause to be thankefull to our god for that which our gracious soueraigne hath commended for the perpetuall good of the church to this end : so are we also to blesse his maiestie for that further courage and conscience of our true christian and renowned king , that hath also iustified the kingdome of christ against that vsurped hierarchie of the roman a●tichrist , being that arch-coni●●er , & deceiuer of the world : o how hath he bin displayed and liuely painted out by the pen of a ready writer ! and shall not the lord preserue his anoynted to burne the whore with fire , and make her desolate ? o that the lord would make vs ▪ worthy of such a blessing ; that our eyes might beholde the falt of antichrist ! that the kingdome of iesus christ may be set vp in full beautie , that the first-borne may come in , and iesus christ may come to iudgement : euen so blessed father , hasten this thine eternall word , and let all the people say , amen . now let vs further consider of the remedies of witch-craft . these consist eyther in preuenting of the euils and dangers thereof , or , in the recouerie and release from the same . that these may be preuented , it is manifest : first , because otherwise , all should be afflicted : for sathan maliceth all , would haue none free , and therefore the lord that hindereth his malice heerein , hath also ordayned meanes heereunto . secondly , the very witches themselues haue confessed , that they could not preuayle against some : and we see ( by gods mercie ) the most freed from them . what may be the meanes heereto ? sectio . ii. of the particular remedies against witch-craft . these are either , deceitfull and dangerous . and these are of two sorts . eyther such as seeme to helpe , and yet doe nothing in truth . or else , if they yeelde helpe to the bodie for the present . they both leaue it hereafter to further mischiefe . and especially do hurt the soule , both : first , for the present : but , chiefly for the time to come . these remedies are sincere and safe . and these are generall , or particular . naturall or spirituall . and these eyther , preseruatiue or restoratiue : or , priuate or publike . sectio iii. preseruatiue remedies , are such , whereby men are kept from the power & hurts of witches : and these are such as concerne the persons of men , or , the places of their abode . to preserue the persons of men , the chiefe & onely soueraigne means is , that whereas by nature , wee are all the diuells slaues , led captiue by him at his will , subiect to all sorts of his delusions and torments , vpon anie occasion : therefore we would discerne this naturall condition out of the word . discerning of it , wee would not rest therein : but rather be brought to a deniall thereof , to renounce the same by true sorrow and repentance , and so labour to attaine vnto the glorious libertie of the sonnes of god. and this , by embracing iesus christ , and so be partakers of the couenant of grace , in his bloud , by receiuing the gospell , beleeuing the precious promises therein contained , applying the same to our particular conditions , and so returning thankefulnesse vnto our god. for these ●his rich mercies in the pardon of our sinnes , by yeelding vp our soules and bodies as a liuing sacrifice vnto our god , in obedience to his blessed will , euen with all sinceritie , and readinesse of minde , and purpose of heart , together with conformitie of the outward man in our reasonable seruice of god all the dayes of our life . as heereby , hauing the promise , to be kept by the mighty power of god to saluation , to bee alwayes within the speciall protection of the lord to bee kept in all our wayes : to this end to haue the ●…nistring of the blessed angells , to p●…serue vs from the euill one , that there may no witch-craft preuayle against iacob , nor sorcery against israel , otherwise then before hath beene layd downe : not that the elect may be altogether free from this affliction , but that it shall turne to their good , their soules shall be safe , and they are nothing so often subiect thereto as the wicked and reprobate . and therefore , laboring to walke honestly as in the presence of god ; remembring that his angells attend for our protection and comfort , and so being carefull not to grieue those heauenly souldiers , but to encourage them in their watch and guard ouer vs , . corinthians chap. . and verse . this soueraigne remedie subordinates also many speciall , prouisoes and caueats , according to our seuerall occasions in the world : as next to renue our right in christ daily by vn●…ned repentance . to arme our selues daily by conscionable meditation in the word , and the prouidence of the almighty in the protection of his children , psal. . to feare our selues continually , in respect of our owne worth or sufficiencie , and so to renounce carnall confidence , and policie , &c. wholy to resigne vp our selues into the sole protection of the almighty . to maintaine our christian libertie and humility with all wisedome , not being seruants vnto men , but to bring them to christ , not to entangle our selues with the world , though wee must vse it : to auoide as much as may be euen lawfull pleasures , and recreations , especially , if they be doubtfull & of euill report , as carding &c. wherin vsually satan hath a cast . to be choise of our company , especially , of papi●●s , profane persons , cursers , swearers , &c. because by these instruments god tries our sincerity , and satan if we grow indifferent , eyther prepareth to the trade , or preuayles to afflict vs by them . to be wise in our liberalitie , and almesdeedes , not distributing to each sort of poore , because many times witches go vnder this habite , as being left to this miserie , for the confusion of their conceited soueraignetie , and prouocation of their enuie and malice , to doe further mischiefe : especially , to take 〈◊〉 〈◊〉 any such suspected 〈◊〉 vnto 〈◊〉 〈◊〉 bee straight-handed towards the● , not to entertaine them in our houses , not to relieue them with 〈◊〉 morsels : especially , if wee dis●… them as their nature and neede is 〈◊〉 be free mouthed , and light fingered , 〈◊〉 craue of the best , and not to be satisfied , and to be bold & impudent , &c. and therefore heere it standeth 〈◊〉 vpon to vse a christian co●●age i● 〈◊〉 our ▪ actions , not to feare their c●… ▪ nor seeke for their blessings , for after these things ●o the gentiles seeke , &c. yet not with ratings or reuilings , but , the lord rebuke thee sathan . if wee do good to any , let it be especially to the houshold of faith : and so to examine such of their beliefe , of their experiment all knowledge concerning s●●uation , and so we may by gods mercie , both preuent our selues from being hurt by them , and happily discouer them , and hasten their confusion . and therefore if we haue got any inkling of their leagues or spirites , or prayers , &c. we are in no case to conceale this , left wee bee confederate with satan : or at least , for our infidelitie , and carnall wisedome , but in the name of god let vs manifest what wee know ( if occasion se●ue ) to the magistrate : especially if there be any hurt done , wee are bound in conscience to iustifie god ; to bring his iudgements to light , to hasten his enemies to their confusion , and procure any lawful case to his poore afflicted seruants . thus may we preserue our persons from the malice of sathans instruments . sectio iiii. preseruatiues for houses . concerning our houses , because it is the policie of sathan to worke by degrees , and so by shaking our faith , and distracting , or hindering vs in holy dueties , to disquiet or feare vs ; and thereby to worke vpon our infidelities , and distempers , bringing vs thereby to neglect of holy means , and prouoking to impatiency , wherby wee may giue the lord occasion to leaue vs to his snares : therefore hath he vsed to haunt and molest our dwelling places , with apparitions and strange annoyances of noise &c. and therefore it is very fit to preuent him heerein by holy meanes . and these are , first , the dedication of our houses : and this is done , not onely by conscionable prayer vnto god , when wee come vnto them : but also by solemne vowing and consecrating them to the seruice of god , as in the first epistle of paul to timothy chap. . verse . to make choice of our habitations where wee may enioy the powerfull ordinances of god. and , if we come to any houses where any monuments of idolatrie haue remayned , thence to remoue them . yea , if ( as the manner was in poperie ) for the verie building of their houses , to fashion them according to the idolatrous temples : if in such cases we alter so much , as may take away the resemblance of sathans throne : i thinke it ( sauing better iudgements ) though for the publique , in indifferent things , wee are to leaue things to the magistrate , to bee ordered and disposed of by him : yet in our priuate affaires , where wee haue power in our hands , i say , i thinke it may stand with christian wisedome and courage . but howsoeuer , wee may not be ouer-curious in these things , i doe speake as a foole : i take it , nay , i dare auouch ( by the grace of almightie god ) that wee shall vndoubtedly much sanctifie them by holie order , and discipline in the familie , by holie exercises of prayer and meditation in the word , catechizing of the families , purging out incarnate diuells thence , i meane prophane and rebellious seruants , psalme . that hate to be reprooued , not buying their seruice so deare , as to giue them libertie to profane the sabaoths , to let them liue in ignorance , profanenesse , &c. lest for these things the wrath of god come vppon vs , and the lord leaue vs to be afflicted by euill angells . this in generall hath beene the practise of the saints , and out of the particulars of their practise these particulars may be auouched , as deuter. . . wee haue runne for the dedication of the house , wherein was acknowledged , that wee receiued it as the free gift of god : not that great babel which we haue builded for the honour of our name , dan. . psalme . &c. but that which god of his mercie hath giuen vnto vs , . chron. . and therefore we should giue it vnto him againe , in consecrating it to his seruice . examples we haue of abraham building an altar where hee dwelt , to worship god , genes . . . of noah when hee came out of the arke to inhabite the earth , that great possession which then the lord restored , and enfranchised him withaall , genes . . . of iacob , when hee came to bethel , which he consecrates as an house vnto god , though otherwise it was the house of his habitation . so did hezekiah sanctifie the people , when they came to receiue the passeouer , fearing lest they had not glorified him in their families and habitations , . chron. . so did iacob purge his familie of idolatrie , casting out all the idolls of his wife rebecca , &c. genesis chap. . vers . . . thus of the remedies preseruatiue . sectio . v. restoratiue remedies generall . now the restoratiue means follow , and these are either generall concerning whole countries . or else , speciall , respecting particular persons . the generall remedies to dissolue the workes of sathan are . the free libertie of the gospell , luke . v. . sathan like lightning falles downe thereat : so doth moses to this end commend the reuerend and obedient hearing of the lords prophets , deut. . . conscionable execution of iustice , against all other offenders , but especially against these , and among these against the good witch : she is the meanes of encreasing the other : and ▪ yet it is lamentable to obserue , that the good witch is spared , and accepted vsually of all , because shee helpeth at a pinch , holdeth life and present hopes , though the badde witch now and then , because wee would not loose our present happinesse , we cannot endure afflictions , is haled to iudgement . thus of generall restoratiues . sectio vi. particular follow for priuate persons . though not absolute and necessarily effectuall , as was the gift of casting out of diuells which ceased with the apostles and prime churches : yet profitable and conuenient to be vsed , euen vnto the worlds end of all christians , very comfortable in the issue and successe thereof . these are , to search out the true cause of this affliction , namely their sinnes , lam. . . . . sam. . . to approoue our faith in the free mercie of god by heartie prayer and fasting , for pardon especially of sinne , and remouall of the affliction , as may stand with gods glorie , submitting heerein to the will of god , . sam. . submitting patiently to the affliction , and comforting our selues with the speciall protection of our god , and faithfull promise that this shall turne to our good , assuring our selues that the lord wil not suffer vs to bee tempted aboue our strength , but wil grant in his good time a ioyfull issue : not measuring our estate in gods fauor simply by the successe heerein , much lesse by the affliction it selfe , which is common to all , but resoluing , though hee kill vs , yet to trust in him , and trying our selues by the different bearing and qualifying of the affliction that it hath more weaned vs from the world : more humbled vs in a hatred of sinne . more prouoked vs to hunger after heauen . more purged and prepared vs thereunto . and thus of the true remedies . chap. iiii. of false remedies . shall wee now take some view of the false and superstitious remedies , vsed by the gentiles , and encreased by the papists , to release and preuent these mischiefes ? surely , neuer more need to display and confound these practises , and yet to name them , is sufficient to confute them : which are they ? examine we the foundation . first , in imitation of apostolike callings , there is also presumed apostolike power , to worke miracles , to cast out diuels , and so by a miraculous gift , to heale such mischiefes as do proceede from witches . vnto which we reply , that that extraordinarie calling ceasing , the effect ceaseth withall : as being not necessary for these times , seeing they were ordayned onely for the confirmation of the doctrine of the gospel , newly planted and to bee rooted in the hearts of infidels , or to bee iustified thereby against their forged miracles ; which being now approoued and acknowledged of the christian churches , and hauing a constant and ordinary ordinance of the word , to instruct the same sufficiently . there is no neede of such extraordinary signes , so witnesseth the spirit , . cor. . . that change of tongs , and some generall miracles , are for a signe not to them that beleeue , but to them which beleeue not : as if the holy ghost should say , that the gospel in the first preaching thereof , was accompained with strange and miraculous operations , as a signe to manifest the power thereof to the confusion of all the fayned miracles of the gentiles , wherein they vaunting , might bee detained from embracing the glorious gospel of iesus christ , as being offered to the world without efficacie , from base and contemptible meanes : but that the power of the lord being manifest in the weakenesse of his seruants by these miraculous operations , as it was sufficient to make knowne vnto them , that the gospel was nothing inferiour to the oracles of the deuil , seeing it was honoured with such excellent and supernaturall workes : so by the inward working thereof in their conscience , in discouering the secretes of their hearts , and meeting with their hidden , false and secret corruptions , which of all others was the greatest miracle : it might thereby gaine the true esteeme among them , that god was in , and with the meanes : . cor. . . . and thereby might prooue effectuall to conuert the vnbeleeuing , as the lord had ordained him vnto saluation . actes chap. . verse , , &c. secondly , as it is not necessarie that these giftes should nowe remaine : so if they did remaine , they might then challendge the effectualnesse of the apostles preaching , as if that the gospel were not sufficiently confirmed by them , seeing still it needs to be confirmed by miracles . and seeing the promise and the gift goe together , therefore , in that the promise was onely made to the apostles , concerning those times , to doe those things , and not to the generations of the churches succeeding ▪ therfore seeing the promise was only in force vnto them , it followeth also necessarily , that the gift was limited accordingly . and therefore , though it be pretended , that the church of the ie●es had this power , and why not then the church of the gentils , vnder christ , seeing christ was nothing inferiou● to moses ? yet seeing no certainetie can be gathered out of the word , of any such iewish power , but that rather they are condemned heerein , as doing it by the helpe of sathan , and so our sauiour in that reply , driues out one naile with another ; and when they accused him to cast out diuells , by helpe of beelzebub , returnes it vpon them , by whom then doe your children cast them out ? as if he had said , cast the beame out of your owne eyes . it is you that cast out diuells by the help of beelzebub , and would you excuse your selues by condemning of me ? or do you measure me by them ? therefore they shall be your iudges , they shall iustifie mee whom you condemne , their maister hath acknowledged me to be the sonne of god , though they worke by satan , and therefore shall rise vp in iudgement against you , that condemne me to worke by sathan , who by them hath iustified me , to be the mightie power of god. as for that they alleadge , that such tokens shall follow them that beleeue : in my name they shall cast out d●uels , &c. marke . . this is to be vnderstood concerning the church immediatly after christ , to be fulfilled onelie vnto them , and their immediate successours ; for some short time , so long as the church continued vnder heathen gouernors and ▪ persecutors , which were to bee conuinced and bridled by these mightie workes . and therefore , though in all ages of the church , there haue appeared alwayes some , that haue cast out deuils ; yet hath this beene , not by the power of god , which ceased in the decay of zeale and synceritie , with the primitiues ; but by the power of delusion , through the efficacy of satan , whereby antichrist then rising , and aduancing himselfe in the heartes of gods people , as being giuen vp thereto for their disobedience to the gospel , by meanes of these fained and diuellish wonders , confirmed in the hearts of the vnstable people , his voluntary worship , and doctrine of diuels ; and so enabled himselfe thereby aboue all that is called god. and that these are but lying wonders and deceiuable may appeare yet further by the meanes whereby they are wrought . the first whereof , is the name of iesus , by the vertue whereof the diuell is pretended to giue place , and against his will to bee thrust out of possession . wherein , though wee denie not , that it is lawfull to call vpon the name of iesus in prayer , for the deliuerance of any , that are possessed , and bewitched , yet that wee may presume , that our prayer shall take effect , otherwise then may stand with gods glorie , and the good of the church : this is contrarie to the nature of the thing wee pray for , which being a temporall , ought to be begged , but with condition onely , if god will , as may stand with his glorie , as in the sixe and twentie chapter of saint mathews gospell : and also , contrarie to our duetie and allegeance , which doe pray , that the will of god may bee done in all things , that our wills may be subiect vnto his . and seeing the papists wil haue this name of iesus effectuall , not so much , because it is inuocated by a beleeuer , hauing faith and vnderstanding to call on god aright ; as onely , by the very name vttered in so many letters and syllables ; though with●… faith , yea without vnderstanding , which by vertue heereof , shall bee able , being repeated , to cast out sathan without exception or resistance . this certainely can bee no miracle , but a satanicall delusion . because the name of christ , thus barely pronounced without faith and vnderstanding , hath no warrant from the word . neither doth it allow vnto any ordinarie christian any such speciall calling heereunto . nay , it is flat contrary to the nature of the word , which is onely effectuall , not when it is spoken , and barely pronounced , but when it is vnderstood and beleeued both of the deliuerer , and the receiuer also , as that and other like scriptures are to be vnderstood , philip. chap. . vers . . hebr. . . much like may be answered concerning the reliques of saints : another remedie which they haue , to cast out diuells . for howsoeuer they alledge , that a dead man was raised at the graue of elizeus , that peters shadow and pauls handcherchiefs did many strange things : yet doth not this proue , that their reliques may doe the like . first because the times are now different , there is no need of such meanes , as was in those dayes . secondly , the gift is therefore ceased , as seruing for necessary times , and the reliques , are for the most part counterfait , and therefore they can produce but counterfait miracles . touching the signe of the crosse , howsoeuer this bee applyed to cure in these cases ; yet , this is blasphemous impietie , to ascribe to the creature , what is proper to the creator . namely to doe miracles . neither the apostles , nor the sonne of man himselfe , his godhead being set apart , beeing able to doe these things , but onely the finger of god. exod. . matth. . as for the vse of holy water , graines , salt , images , agnus dei , &c. to this purpose the truth is , these are prophane superstitions , because they are not sanctified by the word , to that end : that which elisha did by casting in salt , being not from the vertue of the salt , which was not hallowed but by an extraordinary calling , and gift enabling there vnto . lastly , whereas also it was ordinary among the papists , to vse ex●●cismes to this end ; namely , to ad●●re and command the diuell in the name of god , to goe from the partis . this is now ceased , because the gift of miracles , as also the promise annexed to the gift is ceased withall . for the better vnderstanding hereof obserue wee farther herein ; that howsoeuer by these deceitfull remedies afflicted parties seeme to be relieued , and deliuered from satans power : yet indeede it is nothing so . this appeareth : because , though the torments may cease , yet the diuell leaueth not the parties , but onely ceaseth for a time willingly , to establish men in errour , and in worshipping of himselfe , and so entreth deeper into them . and this is the effect of all such remedies as are procured by coniuration , and the charmes and spels thereof : wherby though the diuel seeme to be bound from hurting , yet the party thereby indeed is more bound to his power & malice , & though he seeme by the vertue of such holy names of iesus , &c. to be cast out , yet doth he only cease to afflict the bodie for a time , that so he may procure greater confidence in this his trade : and thereby take possession both of body and soule . it may bee heere then demaunded , whether seeking acquaintance with the witch , and vsing of her to our houses bee daungerous , and whither ( i say ) it bee lawfull to relieue them , or no : if wee suspect them to bee such , seeing it is conceiued that they haue power ouer vs by the same ? to which wee answere , that in our beliefe we are first bound by the law of god to doe good to the houshold of faith , gal. . . and so after these , to relieue where there is most corporall need , as for the releiuing of these witches , seeing suspition may deceine ; therefore we may not simply neglect these , if they be onely suspected ; so wee doe it from a good ground : namely , obedience to gods comman●ment ; and a compassion to them , especially to doe their soules good : adioyning some spirituall exhortatio● withall , to instruct them if they bee ignorant , to dete●●e them from such damnable and odious courses . auoiding wisely vaine glory to bee seene of men , as matth. . , , . especially taking heed , that we relieue them not , as the gentiles were woont to worshippe their gods ; that they may not hurt vs , in carnal policy , seeking to bind thē to vs : as knowing that feare in this case , as it may giue iust cause to the lord , to leaue vs into their hands , for the punishment of our infidelitie : so if our bodyes escape , yet a worse thing may certainely follow ; namely , the stealing away of your heartes from god by this meanes , and so the enthralling of our soules vnder the power of satan . and being wise also , in the manner of our reliefe , whereby we may happily try them : . namely to giue them onely for necessitie , of the meanest , seeing these being puffed vp ▪ with their con●orted powers , thinke nothing to good for them . as i haue obserued , they must fare of the best , &c , . and to keepe our selues within the bounds of mans authoritie , to see them releiued at their houses , and that by setting them a worke , and so paying them an ouer-plus for it , that they may prouide for themselues : for hereby happily you may also discerne thē , as being an idle & vagrant generatiō , alwaies gadding : their own house is a wild-cat , they must needs be stirring whom the diuel driues . . and lastly , to relieue their bodyes as vpon any iust occasion not to conceale their wretchednesse , but to accuse and draw them to the iudgement seates , for the saluation ( if it may bee ) of their poore soules . and though iudgement may sease vpon them : yet so long as they liue they may be relieued , onely with the coursest , and that for necessitie , especially heere an interpreter , one of a thousand prooue their best purueyo● to minister a word in due season , for the comfort of the soule . chap. v. of a principall remedie against witchcraft : namely , the due execution of iustice vpon the offenders . thus haue we shewed both what deceitfull and daungerous remedies haue and may be vsed , to case this affliction . as also what lawfull remedies are to be applyed hereto . it now remaineth , that wee adioyne a speciall publicke remedie , for the preuenting and rooting out of this mischiefe ; namely , execution of iustice. and here first , let vs determine , what measure of punishment is due to this sinne. secondly , we wil adde some motiues to encourage the godly magistrate , to the execution of the punishment . sect . i. of the punishment of witches with death . what punishment is due to witchcraft . the word of god doth clearely prooue , that thou shalt not suffer a witch to liue . exod. . . and so the practise of holy men , hath been agreeable thereunto in the due execution of this sentence against them in all ages . as appeareth : not onely among the heathen , who euen by the light of nature were endued for the very safety of life , to punish this sinne with death . but especially among christions where generally such malefactors are condignely punished . and that this practice ought to stand in force , appeareth . . because , this being a iudiciall law whose penaltie is death , seeing they haue in them a perpetuall equitic , and doe seeme to maintaine some morall precept , is perpetuall : as seruing to maintaine the equitie of the three first morall precepts of the first table ; which cannot be kept , vnlesse this law be put in execution . . this iudiciall lawe , hath in it the equitie of the lawe of nature , and therefore is perpetuall : it beeing naturall that an enemie to the state , a traitour , &c. should die the death . and such is a witch , vnto god , the king of kings . . the witch is an idolater , wilfully and in a most presumptuous maner , as renouncing god willingly , and chosing satan to bee her soueraigne lord , therefore according to that lawe , shee is to be stoned to death , deut. . . . . the witch is a seducer of others to idolatrie , as appeareth by their common practise both vpon their friends to whom they vsually bequeath their spirits , and vppon all whom they instruct , to rest in charmes , &c. and therefore to be put to death , deuter. . . . nay , shee is a murtherer both of soules and bodies ; and therefore , in this respect , doth also deserue death . sectio . ii. answer to obiections against this execution . and therefore , though the diuell doe the mischiefe , yet is the witch confederate and accessarie thereto : nay ( in her owne conceit ) principall and mistris : and therefore by the lawe of accessories , is to die the death . therefore , though they should repent , yet die they must , to iustifie god , and preuent further ensnaring : that though their body perish , yet the soule may be saued , . cor. . though she repent not , yet seeing shee must haue some time of repentance ; though she do not , yet is iustice to proceede without respect of persons . in zeale to gods glory , and loue of sinceritie , so moses , exo. . . and phinehas , &c. num. . . and this sincerity of iustice doth require : that though death and such hurts ensue not , yet for the offence done to god , in combining with sathan , &c. the parties are to be executed accordingly . for so the word doth plainely imply : and heretofore the law hath been defectiue in this case : yet blessed be god , for a further perfection heerein : and will not the lord daily perfect his worke ? if wee beleeue , shall wee not see greater things then these ? well , let this instruct the godly magistrate to haue an eie , especially to the blesser , that raigneth among vs : and to draw the people to the true and lawfull meanes of helping soule and bodie , by rooting out of these good witches , which are ri●e almost in euerie parish , and placing in stead thereof a conscionable minister , as that the people may require the lawe at his mouth , that he may pray to the lord for them , that they may bee healed . let this teach him to punish sinne , of conscience , not for by respects , meeting with the witch , as an idolator offending against god , not so much as a murtherer sinning against man. let his owne safetie mooue him heereunto , who as hee hath beene , euen so still by the execution of iustice , may be free from these monsters . and lastly , let the glorie of god ( in aduauncing the gospel ) especially heere preuayle , which is by no kind of thing more vndermined then by witches . is glorious in nothing more then in rooting out antichrist the great coniurer and deceiuer of gods people , and banishing superstition the very bedde and nursery of witchcraft . the end of the second booke . the mysterie of witch-craft . the third booke . discouering . the seuerall vses of this doctrine of witch-craft . london printed by nicholas okes. . of the divers vses of this doctrine of witch-craft . the third booke . chap. i. first , it serueth for reproofe , and that many wayes . sectio i. as first of the atheisme , and irreligion that ouerflowes in the land. doth not satans policy in this trade of witchcraft , pretending to afflict and hurt , but , when he is seene by the witch : and then to hurt only the bodie , or goods ; plainely obscure and abolish out of the minds of men , the prouidence of the almightie , as if satan were not subiect to god , and sent by his prouidence , that he were not countermaunded by the power of god , but onely subiect to the witches power ? doth not this exalt her in the place of god , prouoke the people to feare and loue her , & c ? and seeing the hurt appeareth onely by his cunning to be done to the bodie , doth not this nourish the people in this atheisme , that either their soules are in no danger , all is well with them , or they neede not trouble themselues thereabout , seeing the diuel doth not trouble them ? nay , doth not this nourish this conceit in their mindes , that they haue no soules , or else , that they are mortall ? they end with this life , and therefore vse all meanes for the maintenance hereof , and then care is taken sufficiently . doth not this conuince the atheist that dreames of generall grace ; all shall be saued ; seeing by this doctrine and practise of witch-craft : it is now apparant , that not onely naturally we are the bondsta●es of satan , but that many purposely yeelde vp themselues to his cursed will , renounce their saluation , to become his slaues , binde themselues to eternall damnation , and so are made oft-times fearefull spectacles of the diuine vengeance , being carried away by the diuell , and haled violently to destruction ? doth not this iustly confound that , common delusion , that there is no hell , but to be in debt , in prison ? &c. doth not this conuince such as liue in that profane and fearefull manner , as if there were no god to iudge them , no diuell to torment them ? do not their desperate courses plainely discouer to whom they doe belong ? are they not of their father the diuell , because his workes they doe , are they not running headlong to hell , by their desperate impenitencie ? doth their damnation sleepe , that so turne the grace of god into wantonnesse ? hath not the god of this world blinded them , that they cannot obey the truth ? are they not appoynted to perdition that th●s crucifie the lord of 〈◊〉 ? is there any more sacrifice left for sinne for such , but euen violent 〈◊〉 to consume the aduersaries ? he●… cha . . . . iude verse . iohn chap. . . sectio viii . it is a plaine conuiction of the contempt of the word . for as the lord , when pharaoh would not beleeue his seruant moses , did therefore giue him vp to be deluded by his sorcerers and enchanters , who dooing such wonders in shew , as moses did in trueth , did thereby harden pharaohs heart , and so ripened his sinne and iniquity : euen so it is iust with god , because we despise his word , and contemne his true prophets : therefore to leaue the common people generally to bee hardned by such fained wonders as the prophets of sathan make shew of in the world , that they might bee effectuall , to encrease transgressions against the lord , and so to ripen them to the day of vengeance . thus did the lord giue vp saul , for his disobedience and contempt of the word , to seeke vnto witchcraft , . sam. . whereby hee ripened his sinne , and drew on speedy vengeance vpon himselfe , and gods people for his sake , . sam. . thus was ahaziah left to seeke helpe of the god of ekron , that so he might receiue of the lord the sentence of his destruction , 〈◊〉 . reg. . sectio . iii. of reproofe . it reprooueth the idolatrie and false worship of the times , conuincing the falshoode and abomination of poper●● , and iustifying the truth and vertue of the gospel of iesus christ. as that , first , where superstit●… raignes , and is not yet weeded out , there wee see witch-craft to be magnified , and so to abound as in the orcades among the heathen . but where the gospel hath got fo●ting , there all vncleane spirites depart , grosse witch-craft is banished , authoritie preuaileth , to the rooting out thereof : the word preuaileth to heale our infidelitie , and so secure vs from their dangerous snares . and yet ( which is to be lamented ) wee see the good witch still to get ground , euen because she helpes , and satisfies the flesh : doth not this argue plainely , what god we worship principally , euen our pleasure , our riches , our health ? is not the good witch respected , because she supplies these ? and is not our belly then our god ? the wedge of golde our hope ? doe wee not for our owne sakes respect the blesser ? is it not a plaine worship , yea idolatrie which we commit with her ? sectio iiii. it condemneth the grosse profanenesse and disobedience of the ages present . in that the infernall spirites are more obseruant and diligent for the hurt of the soule , then we are for the saluation thereof : they are compassing continually , omitting no base offices to serue their mistresse turnes . the aboundance of witches , the horrible sottishnesse and wilfulnesse of the people which runne to these blessers , that are giuen vp by god the lord , to forsake the true meanes of their saluation , and fly 〈◊〉 〈◊〉 helpes : doth not this plainely arg●e the general disobedience of the people ; and therefore , because they 〈◊〉 ceiue not the loue of the truth , therefore god hath left them to these strong delusions , to beleeue lies , as in the second epistle of saint paul to the thessalonians in the second chapter and eleuen verse . surely , as the lord gaue vp saul to a spirite of errour to bee tormented , and mis-guyded thereby , because hee forsooke the euerliuing lord , and disobeyed his prophets : so is it iust with almightie god , to giue vp the people to be besotted with this iudgement , euen because they haue detayned the trueth of god in vnrighteousnesse , and reproached the same by their profane and most abhominable conuersation . sectio v. reproofe of hypocrisie . it reprooueth the hypocrisie and fearefull diss●…ulation that raignes euen among professors . and that first , as sathan pretends subiection to the coniurer and sorcerer , when indeede his purpose is to bee maisten of all : euen so the hypocrite , howsoeuer he pretend subiection to the lord , yet his purpose is to serue his owne lusts , to aduaunce himselfe aboue all that is called god , to bring men into bondage , to smite them 〈◊〉 the face , 〈◊〉 . cor. . . thess. 〈◊〉 . . as satan pretends many things to be done by the witch , which indeede are done by himselfe , that he may bring the witch into danger , abuse others by her , and conceale his wickednesse more cunningly : euen so doth the hypocrite father much vpon god , which is but the deuice of his owne braine . and doth not this plainely conuince the hypocrisie of the t●●es , that whereas the good witch is farre more dangerous then the bad , yet because the blesser helpes , and serues turne , to maintayne life ; &c. therefore shee must escape : whereas the bad witch , because she is hurtfull , therefore she must bee punished . doth not this argue , that not for conscience sake , but for our owne respects iustice is executed , sathans power is oppugned ? and doth not sathan , when hee pretends to doe most good , then doe most hurt ? surely so doth the hypocrite , vnder colour of long prayers , denoure widowes houses ; euen as the blesser , vnder pretence of good prayers , enthralleth the soule , so doth the hypocrite , by pretence of formall prayers and bodily worship detaine men in wil-worship , and all profanenesse to the ruine of soule and body . chap. ii. a second generall vse , is for instruction . that first wee would leaue to auoyd the causes of witch-craft . which are . ignoraunce . . infidelitie . . malice . . couetousnesse . . curiositie , &c. . pride , &c. concerning ignorance of god. that this is a cause of witch-craft , appeareth : because , through the ignorance that is in vs , we are led captiue by sathan at his pleasure , as being subiect iustly to his strong delusions , because we haue not receiued the loue of the truth , because wee know not whom to worship , how to worship god a right ; therefore doth the god of this world blind vsbecause the gospel is hid from vs. . cor. . , . and doth not witch-craft vsually preuaile ; when either there is no meanes for knowledge , or else the truth of god is detayned in vnrighteousnesse , and so for our disobedience wee are iustly giuen vp to such delusions , remember what hath formerly beene obserued to this end . the remedie thereof is : . to haue the word of god dwell plentifully among vs , both in the publike ordinances of the preaching and expounding thereof ; as also in the priuate reading , & conferring of the same in our families . . to haue the power thereof , to rule vs in all our wayes : to yeelde obedience thereunto , to hearken to this voyce alone , and to cleaue therevnto constantly : endeuouring so to walke , as we haue receiued christ iesus . col. . . and to be daily cast into the mould thereof . . cor. . chap. iii. touching infidelitie . that this is also a cause of this fearefull iudgement , appeareth : . because by vnbeliefe , we lye open to satans power . . pet. . , . . through vnbeliefe in god , we are brought to beleeue in him , to embrace and adore him as the god of this world . . cor. , , . . hereby wee prouoke the iust lord to leaue vs to his power , to be insnared of him in all deceiueablenes of error , and damnable impietie . . this is the speciall bond whereby satan tyes his proselites vnto him , and they that seeke help from them , they must beleeue that they can helpe them , &c. and therefore , the remedie thereof is : . as to learne to know god in iesus christ. ioh. . . . to labour aboue all things to be found in christ iesus . psal. . . . by seeing our selues in our selues to be vtterly lost by the law. rom. . . and feeling our state to be most desperate and irrecouerable . . groane we earnestly vnder the burden thereof , matth. . . . and hunger wee after i●sus christ to be eased thereof . matth. . . seeking vnto him in his blessed and precious promises : to bee eased of our sinnes . . meditating seriously on the power and vertue of his sacrifice , which he hath offered for our sinne . . and applying the same , to our particular soares and diseases . . resting in iesus christ alone , as our onely and sufficient sauiour . . and reioycing in him aboue all the treasures in the world , as in the most precious pearle . matth. . . labouring to approue our loue vnto iesus christ. . by forsaking all things for his sake , our beloued s●nne ; yea , if it be required , euen life , and all . matth. . . being ready to take vp his crosse , and follow him . matth. . ● . . denying still our owne wisedome and righteousnesse , that wee may bee found in him . . cor. . . . and for thy sake , louing the brethren . . plucking them out of the fire . . and exhorting each other daily ; waiting with great patience their conuersion , and maintaining the fellowship with all meekenesse of wisedome , and holinesse of conuersation . . tim. . . in all constancie and patience , working out our saluation . phi. . . chap. . as for malice . that this is an occasion of witchcraft , apppeareth : . because . . depriueth vs of the loue of god , and so causing the lord to hate vs , wee are giuen vp to this damnable practise . the rather , because it is both a present and effectuall meanes ( as wee thinke ) to execute the vtmost of our reuenge and it is also a most daungegerous meanes to colour our malice , while it so bringeth it about , that partly for feare , wee are forced to relieue such instruments , that they may doe vs no harme , and wee are drawne to seeke helpe from them in our extremities , whereby their malice being concealed , is more increased , and beeing often disappoynted by satan , is more inflamed , sealing vp to these cursed captiues their eternall damnation : and hastning hereby the vengeaunce of the lord vpon them , both in the pining of their bodyes , by this their confounded malice , and prouoaking them to maligne god the more , the more they are disappoynted , whereby his wrath is more kindled against them : they are hereby more eager vpon satan to execute their rage , more deepely obliged vnto them , by new imployments and at length more desperately confounded by him , in their detection and punishments . learne wee therefore to remedie this sinne , thus : . labour wee to haue the loue of christ shed abroad in our hearts , that so for his sake , wee may loue one another . . and consider we , that vengeanee belongeth vnto god , hee is able to right our wrongs , he is onely for to doe it . . consider wee not so much , what hurt may arise from the creature , as what good may redound vnto vs thereby ; and whether wee receiue not daily good from the hands of our god , sufficiently to counteruaile the euill of the creature ? whether our god ●ee not able to recompence any euill from the creature , whatsoeuer ? whither hee cannot turne it to our great good ? . giue we not way to the least passion of anger , or discontent , least our yeelding to these passions , draw our confirmed malice . . and be we wise to set bounds to our vnreasonable desires , least being not satisfied therein , we breake out to enuie , and so to malice others . . especially labour wee to apprehend the fauour of god in iesus christ : that so being at peace with his maiestie , and gayning true content 〈◊〉 in our estates , we may possesse our s●●les in patience , and maintaine the v●… of the spirit in the bond of peace . . and practise wee especially the loue of our enemies ; striue we to ouercome euill with good , to forgiue our enemies , to pray for them , &c , . enuring our selues to beare afflictions . . and weauing our soules from the loue of the world . . still endeauouring to make euen with our god , and to be prepared against the comming of iesus christ. chap. v. a fourth cause of witch-craft is couetousnesse . a as excluding through distrustfull and insatiable desires , the protection of the almighty . . exposing to desperate contempt of the word , in all fearefull impietie . . hereby enraging and prouoking the conscience to iust reuenge . . whereby despayre seasing on the soule , is become hereby a praye vnto satan , vpon hope of present release . . being forced by such insatiable desires to vse vnlawfull meanes to compasse the same , is therefore bayted by satan with fit matter hereunto : what will hee not promise to fetch ouer the poore soule ? what will not the soule part with to enioy the present payment ? what 's this birth-right to it , since it dyes for hunger , giue it the present , and take the future who list . gen. . the remedie therefore of couetousnesse is : . first , to conuert our desires to heauenly obiects ; and so to affect that dureable and true riches . . and so discerning daily our want of grace , wee shall still be coueting the best giftes . . cor. . . as for earthly things , 〈◊〉 we onely our daily bread , as for to m●●row let it care for it selfe . matth. . . and cast we our care on god , because he careth for vs. . pet. 〈◊〉 . . let our request be made manifest vnto god , who will not faile vs , nor forsake vs. and learne wee to bee contented with our estates , submitting to the wil of god in all things . consider we the iudgements of god , vpon th couetous persons , he is a spoyler of others , and therefore shall bee spoyled : he pines himselfe and robs others ; his children shall bee vagabonds , and his memoriall perish . psal. . meditate wee often on the diuine prouidence extending to the briutish and dumbe creatures . matt. . and consider we seriously of the loue of god , in iesus christ ; who if hee haue prouided heauen for vs , will hee deny vs these things ? and seeing with all our care we winne nothing , without his blessing , labour we rather to vse well what wee haue , then to be coueting more : that our little being blessed , may be sufficient vnto vs. psal. . and therefore seeke we the blessing of god , by renewing our right in christ iesus , and daily sanctifying of the creature , by the word and prayer : and so shall the mind bee quieted in the smallest treasure . . tim. . . chap. vi. a fift cause of witch-craft is curiositie , and that because : hereby the mind is deliuered from necessary knowledge , to search after vaine and hidden mysteries . and so is nourished in wauering , and vncertaintie in iudgement . and thereby is easily remooued from such sound principles and grounds of truth as it hath receiued some tast of out of the word of god. and so is brought by degrees to forsake god , and his holy gouernance , as crossing corruption and confounding carnall wisedome . and so is iustly forsaken of god , and thereby giuen vp by the power of satan to be deluded . and so iustly deluded , by such vaine pretence of extraordinary skill and knowledge ; as through pride of heart is affected through discontent ensuing from an enraged conscience , is greedily embraced to giue present satisfactiō . and thereby is prouoked , with any future harmes , to procure present ease and content . hereupon future hopes are deluded , and so desperately reiected concerning saluation , vppon a vaine perswasion , of what this extraordinary knowledge will aduaunce vs to . namely to be as gods to know good and euill especially if here any possibility shall appeare to execute such power , by doing wonderfull things , as may exalt vs to this conceit of diuine excellencie . and this is furthered by a base esteeme of such knowledge as concernes saluation , as being ordinarie , common to all , obuious to euery capacity . and therefore seeing , all shall not be saued : hereupon wee are easily ensnared to seeke after further knowledg , to looke for reuelation , to search into hidden mysteries . here satan closeth with a prophane heart , tenders meanes of the hidden mysteries , colours them with holy names , and glorious pretences ; as of subiection to man , &c. and so easily preuailes vpon an vnstable soule , to drawe it with some couenant with satan to some liking of this skill , especially beeing carried so couertly , likely to preuaile so effectually . the remedie hereof is . to informe the iudgemēt throughly by the blessed word . and so to be brought in subiection by the power thereof , to the denyall of carnall wisedom , with an holy resolution in all things to be guided by it . to magnifie the mercy of god , for so plaine and easie a rule to them that will vnderstand , and to cleaue to this rule alone for direction in all our wayes . psal. . . neither leaning on the right hād after dreames , and speculations : neither leaning on the left hand to humane traditions as if the word were insufficient . being still humbled in the sense of our faylings , to what is commanded , and for our ignoraunce of that wee should know : and liuing by faith , in expectation of what is promised . endeauouring as wee haue receiued christ , so to walke in him . chap. vii . the last and principall cause to draw vs into this deadly snare , is pride , and vaine glory . as being both the ground of all the other euills . . being the first sinne that eutred into the world , and discouered our fearefull bondage vnder satan . . beeing the last sin that we shal put of , and therefore when satan hath done with all other , he begins with this . . being the sin that accompanies our best actions , to depriue god of his glory and our selues of the comfort of thē . . giuing the lord occasion to leaue vs to satans power , for this our great blasphemie and sacriledge . . giuing satan occasion the rather to preuaile in regard of such pretences and maskes which this sinne hath to shrowd it selfe vnder , as thankefulnesse of god : ioy in his blessings : furtherance of others good in communicating with thē , what god hath vouchsafed vnto vs. and being his most effectuall baite to ensnare vs in this daungerous couenant , because by pride we are blinded that wee cannot see our miserie , nor any daunger lyes vpon vs : and therefore are more easily drawne to make vp the measure of it . by pride , we are prouoked to conceit our own excellency so farre as to thinke nothing good enough for vs : and we think the lord doth vs wrong , in not respecting vs accordingly . and therfore we will right our selues , and entertaine what is offered , though it bee by satan , yet wee presume to make it serue our turnes , wee conceiue so highly of our selues , that nothing can defile , nothing preuaile to our hurt . is it not our great preuiledge to command satan ? shall it not make for our glory , to hurt and helpe at our pleasure ? will it not please vs highly , to heare , the voyce of god , and not of man. thus doth satan by pride , draw vs-into his snare . and therefore learne we to remedie this great euill . as : first , labour we to discerne throughly our cursed nature , take we an often view of that poysonous fountaine , and though in regard of outwarde conformitie and faire shew , we may haue cause to lift vp our heades , yet when wee looke throughly within , we may hang thē down with shame . . consider not the good we do , so much as the euil we daily commit , yea , that end that accōpanies our best actions . and acknowledge wee , that whatsoeuer good we haue , it is vndeserued on our part , we daily deserue to be stripped of it . remember wee , the most glorious creatures haue beene ouer-taken with this sinne , and therefore , let vs feare our selues most , when wee enioy greatest fauours . and yet trust god most , when he seemes to do least for vs. labouring to doe all things as in the presence of the almightie : and , auoiding very carefully the applause and estimation of m●n . not measuring the grace of god by outward complements . nor despising the least grace i● others , though we farre exceed them . abounding in thankefulnesse to god , euen for the least of all his mercies . and daily reckoning with our selues for the abuse of his blessings . walking faithfully and diligently in the callings which god hath placed vs in . and submitting to th●se afflictions , that are incident thereto . meditating often on the ●…liation of iesus christ. and on that fulnesse of glorie that makes for vs in heauen . chap. viii . conuinceth naturall corruption . and doth not this doctrine of witch-craft , describe vnto vs the truth of our naturall condition , that we are the very slaues of sathan , and vessels of wrath , folowing the prince that ruleth in the children of disobedience , and so being led captiue by him at his will ? ephesians chap. . vers . . . yea certainly , though we should neuer so much wash our selues with niter , and stand vpon our sincerity , yet the bleating of the sheepe , and lowing of the oxen , i meane , such running to blessers , and closing with cursers , our fearing these , and worship●ing the other : our refusall of knowledge , and lawfull meanes for helpe , and seeking to these diuellish and most vnlawfull remedies are apparant euidences , that his seruants wee are whom we thus subiect vnto , him we acknowledge to be our maister , our lord , and sauiour , whom especially we seeke vnto , in the time of our trouble . chap. ix . that hereby we are taught the right vse and excellencie of faith. and doth not this doctrine of of witch-craft shew vs also the true meanes , whereby wee may be deliuered from the bondage of sathan , and so be translated into the glorious libertie of the sons of god ? yea surely . we are hereby instructed in the excellencie of faith , and so to labour the attayning and preseruing thereof . as that we may out of the former discourse perceiue , that this faith is it , which sathan requires of his seruants , to binde himselfe vnto them , ( if they will beleeue in him : ) his special aime is at our most precious faith , if he can shake vs heerein , if hee can cast vs from this hold , he makes sure account of vs , he holds vs heereby certainely to damnation : doth not this plainly euince the excellencie hereof ? doth it not by the contrary confirme , how necessary this is to saluation , that it alone is sufficient hereto , acts . doth not the blesser require this couenant of her proselites , shee will helpe them : if they beleeue in her , that she can doe them good ? &c. and who are they that are freed from sathans power , are they not onely the faithfull ? those which are truely elected , eyther sathan cannot touch them at all , or else his afflictions shall tend to their good : well may hee afflict the body , but the soule shall be bettered by it . and shall not this teach vs especially to procure this shield of faith , that so we may beate backe the fierie darts of the diuell ? ephesians chapter . vers . . . shall it not lesson vs , to learne still to liue by faith in the sonne of god : not hauing our owne righteousnes , that so in him we may be more then conquerours , romans . . . galat . . . chap. x. heereby we are instructed to a conscionable vse of the word of god. for , seeing it is not the letter and sound thereof onely that auailes , for so ( as you haue heard ) it may be abused by sathan to charming and sorcery , vnlesse we both vnderstand , and receiue reuerently , yea treasure it vp in our hearts , and by faith apply it to our selues , for the peace of our soules : then surely is it not enough onely to heare , and not vnderstand ; not enough to vnderstand onelie , and not to retayne 〈◊〉 memorie : nay , not sufficient to remember , vnlesse we beleeue the same , and so expresse our faith , in being transformed thereby into the same image from glory to glory , . cor. . and this may serue to admonish vs , concerning that customarie and vnreuerent taking of the name of god 〈◊〉 our mouthes , apparant in our ordinarie speeches ; as oh lord iesus &c. which being no lesse then charmes , as it confirmeth witches in their damnable trade , so it exposeth vs to be afflicted by them : yea leaueth vs to the iudgement of the lord , euen to take that from vs which wee seemed to haue , of hypocrites and formall professors to become open blasphemers and professed atheists , scorning god , religion , &c. chap. xi . teacheth the abuse of the beliefe and the commandements . as also wee may heere be informed concerning the abuse of our beliefe , as prayers , which seeing they are repeated without vnderstanding , and so out of their right ordinance and vse , are they anie better then a charme ? is it not rather a seruice vnto the diuell then vnto god ? may not this admonish preachers , to apply themselues to the capacitie of their people , to speake with vnderstanding , power and euidence of the spirit , not with the enticing wordes of mans wisedome , lest they approoue themselues no better then charmers , binding the people faster vnder the power of sathan , by nouzeling them in ignorance , pride , infidelitie , profanenesse , &c. . cor. . and the people also may here haue their lesson ; not to liue in ignorance , but to embrace the light of the gospel , whereby sathans forgeries are detected , and graciously preue●… . whereby they may be diuerted to the true and holy meanes , not onely for the bodies good , but especially for the help and saluation of the poore soule . chap. xii . teacheth to make conscience of sinne . vve are heereby also taught to make conscience of all sin , and to haue respect vnto all gods commandements ; labouring daily to be renewed by repentance : and so interest our selues daily in the fauor of god by iesus christ : that seeing afflictions follow sinners , and sathan hath no power ouer vs , but by ou● corruption , and corruption being suppressed , and daily maistered by repentance and faith in christ , preuents sathans power : therefore : as it is best to auoide so , in the next place , if we haue sinned , let vs do so no more , lest a worse thing do befal vs , lest the lord leaue vs to satans power , euen to be smitten by euill angels iohn . chap. xiii . teacheth the deepenesse of sathan . seeing the policie of sathan is notably discouered herein , in hiding his power , and cloking his tyrannie and crueltie against the soule , by tampering about these pe●y matters of the body , diuerting vs dangerously from the spirituall combate which satan hath against the soule , to looke onely to bodily harmes , as if wee had no soules , but bodies onely , that were in danger . may wee not hence learne the deepenesse of sathan ? doth not this teach , that sathan playes the hypocrite , making shew to helpe , when he intends most hurt , and pretending onlie to hurt the body , when he intends the hurt of the soule , should not this teach vs lesse to regard the flesh , and to haue more care for the soule : to arme it especially by prayer and repentance : to watch ouer our thoughts , &c. secret corruptions , &c. whereas we vsually pray for our cattell , which was but a policie of witches , to make vs beleeue , that by prayer they were preserued from witch-craft ; whereas indeed that blinde and ignorant prayer , was but a colour of satans help , shrowding his assistance vnder that pretence of diuine worshippe . had wee not now more need to pray for our selues , not crossing and blessing , &c. as the manner was in poperie , but rather crossing our corruptions , and mortifying our lustes , whereby wee shall best preuent the power of sathan ? chap. xiiii . and haue we not hence matter of triall , both for our priuate , and generally for the church of christ ? yea certainly ; for our selues , we may discerne , whether wee haue sauing grace , or no. for seeing ( as you haue heard ) sathan and his instruments , may doe wonderfull things : therefore let not this content vs , though we had euen a miraculous faith , seeing to such it shall be said , depart from me , i know you not , mat. . . . but rather , let vs get better euidence of sauing grace , labouring that our names may be written in heauen , luke . . and taking the true and only path of holinesse thereunto , euen true faith in iesus christ , working by loue , and keeping vs to the end , constant and vnmoueable vnto the day of christ , . cor. . vers . vlt. and seeing diuells and false prophets may do such wōderfull things , therefore learne we hence , to discerne of gods truth , and his holie spouse : namely the true church , not that that is confirmed by wonders and signes , for such is the synagogue of antichrist , but that which continues in the apostles doctrine , and fellowshippe in breaking of bread and prayer , act. . . . . &c. chap. xv. and may not the saints of god thereby learne how to behaue themselues vnder afflictions . namely , as not to presume , but that it may befall them : no faith can simply priuiledge from the correction of the almightie : so if the lord shal exercise them herewith . they are to examine the speciall cause thereof : and so , by repentance to make their peace with god. begging instantly the sanctifying of the affliction : and , so the remouall of it , as may stand with gods glorie . not measuring , either the fauor of god simply , by the remouall therof ; or his anger by the continuance thereof , or their remouall thereby . but comforting themselues , though it take away the miserable life , yet liuing and dying wee are the lords : happy if we go to heauen though in a fierie chariot . chap. xvi . how to preuent sorcerie . seeing there is naturally in euerie christian the seeds & grounds of such euills , which may draw , as by these degrees , to the approbation of this trade to vse thogh ignorātly , the very spells and charmes hereof ; to retaine vnder pretence of charitie , these cursed instruments , and so to grow familiar with them , to conceiue well of their prayers , &c. seeing ( i say ) by these degrees , & such like ; vnstable soules may easily be ensnared , and drawne on to this diuellish compact : therefore let vs learne also to preuent this fearefull league . to this end , let vs take heed of liuing in grosse and wilfull ignorance : and while wee haue the light , let vs embrace it conscionably , lest we be giuen vp for our disobedience to these strong delusions . let vs be thorowly perswaded of the prouidence of god , not onely in generall , ruling and disposing all things , so that euery creature is at his cōmand , not so much as a● haire of our heads can be touched vnlesse the lord dispose . but specially apprehend we that prouidence of the almightie , whereby he hath taken the soule of man into his especiall protection ; as hauing elected vs to saluation , before the foundations of the world were laid , and that in iesus christ , to the praise of his glorious grace : that so we may neither thinke our soules to bee at our owne dispose : much lesse may giue way vnto sathans suggestion , as to haue them disposed at his pleasure : especially seeing hee hath no right thereto : nay , is the maine enemie , and murtherer thereof from the beginning , chap. . of saint iohn . and so let vs learne to resigne vp our soules daily into the hands of our god ; by casting our ●are vpon him : and . pet. . daily making euen with him , by vnfained repentance . submitting daily to his blessed will in all things : and , making our requests daily manifest vnto him . contenting our selues with his gracious dispensation : and yet still hungring continually after his glorious presence , psalme . philip. . . . . corint . . . . and so committing our selues in well-doing into the hands of our faithful creator , . pet. . make we conscience especially of holie duties , as to do them , of knowledge , with all holie preparation , with all reuerence and intention , with all humilitie and obedience , especially being well perswaded of what we doe , and principally of the acceptance of our persons therein , &c. aboue the same . seeing , as whatsoeuer is done ignorantly or prophanely , is no better then a sacrifice to the diuell : so it is iust with god for this prophaning of his ordinance , to yeelde vs vp to strong delusions , euen to rest in the worke done , to flatter our selues , that the doing thereof may excuse vs for any grose filthinesse : to thinke that god will be pleased with any idoll seruice : so to make a mocke of god and his ordinances : and therefore iustly to be giuen vp to the power of satan , to the satisfying of our lusts : to abuse holy titles and prayers to the effecting hereof : and so by degrees to be brought to this execrable skill ; in steed of seruing god , to submit wholy to satan , intertaining any colourable and accursed meanes for the compassing hereof . and thus of the vses for instruction . chap. xvii . a third generall vse , is for consolation . and that , eyther in generall to the church of god. that sathans power is limited by the lord , for the triall of the elect , and purging out of hypocrites and prophane persons out of the church ; and therfore comfort we our selues in the supreame power of our god. tread wee satan vnder our feete , as a captiue layd bound to our hands , by our captaine iesus christ. . assure we our selues ; that the power that is now so curbed , shall once for euer bee destroyed : the lord shall tread satan vnder our feet . rom. . . cor. . , , & e. secondly , here is exceeding comfort : that satan cannot preuaile effectually vpon any to their condemnation , vnlesse with full consent they yeelde themselues wholy to his subiectiō . and if otherwise , he afflict them against their wils , it shall howsoeuer , turne to their good . christ wil be vnto them both in life & death an aduantage : and therfore , here is matter of exceeding comfort vnto the saints , that seeing they are not their owne , but are bought with a price , therefore none can take them out of the handes of christ. if satan therefore shall mooue them to close with him , to giue way to him , their answere is ready : they are not their owne , let him aske their master leaue : they cannot giue way to him , he comes too late ; they haue couenanted with christ iesus already ; he hath deserued all seruice at their handes , hee is sufficient to requite them , nay hee hath prouided their wages alreadie , no lesse then a kingdom is prepared for them ; yea , a kingdom immortall and vndefiled , which fadeth not . and if satan should take aduantage of our weakenesse and corruption , and therupon challenge vs to belong vnto him , to yeelde subiection to him : our answere is ready , we are not our owne . it is not i but sinne dwelleth in me : let satan therefore take my sinne , for that indeed is of him ; yea , he shal answere for my infirmitie , because his malice prouoked it , his cunning allured me to it . as for me , wherein i am now my selfe , i delight in the law of god concerning my inward man : i hate the euill that i do , euen worse then the diuel , and i shall desire to be found in iesus christ , that my sinne may bee pardoned , and my corrupt nature healed : that satans power may bee abolished , and corruption may bee swallowed vp of glory . chap. xviii . conclusion to the wise and humble reader . thus hast thou at length ( deare chr●stiā ) some part of my poore obseruations , concerning this mysterie of witch craft . wherein for thy better satisfaction , and mine owne greater humiliation : as i am not ashamed to acknowledge , that which thou canst not but discerne ; * that i haue borrowed most of my grounds : for the proofe & discouerie of the doctrine of witch-craft , from the painefull and profitable labours of the worthies of our times that haue waded before mee heerein , to confirme the authoritie thereof , against the atheisme of these euill dayes : that so each might haue the perfect honour of their owne paines . so haue i thought good , to ad such experiences and collections of mine owne partly gathered out of such treatises as to this purpose haue bene published frō time to time touching the discouery and conuiction of witches : and partly digested from particular obseruation of the hand of god , vpon parties afflicted , that so the doctrine may be made more profitable , for the edification of the church . wherein i haue spared the seueral allegations , and particular testimonies herein , least the volume might swell too much , and so proue tedious , & triuial : referring thee and my selfe , for warrant herein vnto those manifold treatises which haue bin frequently published to this purpose , and are vsually to be had vpon the stationers stalles . and if any thing ouer & besides hath bene added out of my particular obseruations from such generall passages , and priuate meditations , for the further fastning of this doctrine vpon the conscience of the wise christian , that he may not dwel in the generall speculation thereof to increase curiosity , & so nourish atheisme : but rather may bee prouoked to a more holy vse of the same , by obseruing the generall methode , and deepnesse of satan herein to ensnare vnstable soules . as i desire thē herein with me , to magnifie the free grace of god ; so i entreat them in the bowels of iesus christ , to make the vse thereof . that whereas the speculation of truth , without conscience of profiting thereby , is the means to depriue vs euē of the knowledge thereof ( which i take to bee a maine reason , why this doctrine so generally acknowledged , both by heathen & christians is notwithstanding questioned and opposed ; because it meeteth with particular corruptions and crosseth carnal , and politike designes ) that therefore thou wouldest still conioyne the spirituall vse thereof , with the knowledge of the same . obseruing herein , not so much what witches may doe for the hurt of the bodie , but what snares in the harme of the body they lay for the soule : by withdrawing the mind frō the knowledge and loue of the glorious gospel of iesus chris●… an● bewitching the fame , with the loue of superstition that would faine , and by this means ( as hath bin obserued ) is very likely to preuaile among vs , obseruing wisely , that such oppositions , as haue been made against this manifest truth , haue not bin so much in regard of the literall truth it selfe , as in respect of such spirituall consequence of more sacred and necessarie trueths which depend thereupon . as the power of the gospel in preuailing against witchcraft , and so therein confounding all formall worship , & popery . the effect of the gospel following necessarily vpon the doctrine , namely , the day of iudgement ; the punishment of the wicked in hell , &c , the authority of the magistrate , in punishing these hel-hounds , &c. wherein as thou mayest obserue the wonderfull wis●dome of god , in confounding the craftinesse of idolaters , that while with one breath they are glad to beg this testimony from hell , for the iustifying of their hellish idolatry & worship , in aduancing of their lying miracles ; and so do approue , to this end of this doctrine of witchcraft , yet euen with another ; they would faine blow away this truth againe , because it makes to the cōfirmation of the power of the gospel , as discouering the iuglings , and treacheries therin : so let this aduice thee , not to rest in the forme of religion , but to labour to embrace the power therof ; & to make vse of these spirituall obseruations : to this end . promising thee , that as i haue endeuoured to discouer some part of satans deepnesse heerein , so ( if the lord spare health & liberty ) shalt thou be shortly furnished with a more plentifull discouery of satans delusions against the whole practise of sanctification to settle thy conscience : wherof thou hast for the information of thy iudgement the some * formerly deliuered vnto thee . and so i heartily commend thee to the grace of god , which is able to builde thee further in the power of godlinesse , and so to present thee blamelesse , vnto the comming of our lord iesus christ. praying thee to passe by such faults of forme and complement , as my manifold infirmities and want of leasure may giue occasion of , and to amend such other of impression as thou shalt hereby be furnished . and so againe ; crauing thy hearty prayers for the continuance , both of publicke and priuate libertie , i commend thee vnfainedly to the blessing of our good god , who will for his glorie reserue light in israel , for the full demolishing of the kingdom of antichrist ; and for the glorious and more perfit aduauncement of his holy sonne iesvs , in all his ordinances : to whom be praise and obedience throughout all the churches . and in whom i rest . thy poore remembrancer at the throne of grace . tho. cooper notes, typically marginal, from the original text notes for div a -e booke . notes for div a -e generall reasons mouing to this treatise . iam. . act. . . ioh. . . angli quasi angeli . iosh. . . . thess. . . delusions of the time . note . miracles . magistrates . r. iacobus . in daemonologia . ministers . m r. perkins gifford , north-brooke . note . lam. . . in cheshire and couentry . scot. eph. . . tim. . . esay . heb. . a and esteeming hell as a bug-beare and puting the euill day farre from them that they may approach to the seat of iniquitie . amos . . ps. . . note . psal. . . iob . . note . rom. . note . vse of cōuiction . why witches are kept poor why satan forsaketh the witch after that authority hath seized on hir why the bad wit●… cannot help what shee hath hurt . why though the witch bee punished , yet the affliction i● not remoued . the saints subiect to this calamitie , and why . witches though they work by poyson , yet to bee punished for compact with satan . witches though they lie yet to bee conuicted . willing lie . why they lie . witches though they vse salues and prayersyet be conuicted of sorcerie . gen. . discontent in the heart of man. curiosity true miracles . prophets & apostles how they wrought miracles . christ iesus how he wrought miracles . concerning illusions . reall workes . . thess. . . deut. . note . how to preuent despaire . obiect . ans. note . markes of the secret couenant . and blind charitie . note . . tim. . . note . note . note . of the cōvening of wiches into the church . in daemonology . approbation of the couenant . kissing of backe-parts . information in the rules and mysteries of his art. accounting for profite . renouncing baptisme . sacrificing of their bloud . carnall and familiar conuersing with them . satans policies herein in respect of witches . vses herein to the saints . prophanesse reproued . superstition cōdemned . priuate praying in publique exercises taxed . customary and formall worship reproued . instructi on to wall in great feare in gods house . to serch & subdue the heart to worship god in spirit . publike worship to be tried by the heart . to recant vs from the loue of the world . reproueth pompous & carnall decking of god his house . here reproued carnall & merchantlike teaching . . pet. . . ezech. . note . faithfull teaching iustified . mat. . gal. . . desperate estate af secure ones . instructiō to professe christ pub likely . . pet. . damned crue taxed . state-chri stians condemned . as rather seruing the diuell then god. note . authority aboue and cōtrary to the word , reproued . absolute subiection to man cō demned . diuers idolatries of the world reproued . as the homage to sathan . iac. . hypocrits condēned . pet gala. matth. . eccle. luk . . pet. . iude . mat. . rom. . mat. . . col . phil. . phil. . phil. . . . pet. . . . pet. . phil. . . . cor. . . cor. . iam. . . psal. . heb. . rom. . . lue. . . cor. . rom. . . cor. . triall of sinceritie . mat. . . vse of the ceremony of accoun ting with his proselites . sathan herein bla sphemously imitats god , vsurpeth the offices of christ. how the witches are deceiued hereby . note . conuictiō of idle ministers hereby . esay . note . iud. . . stumbling blocke to the separation . stumbling blocke to the familist and anabaptist . policie in renouncing the outward scale . in causing the ignorant to rest there in . to build saluation vpon visible means . vse of the sacrifice of bloud . to the witch . vse to the world of condemnation . of deceit ; heretickes . papists herein deceiued . practise of papists . vse of kissing satans back-parts . the glorie of popish religion it shame . of incubi & succumbi . how satan may haue carnall copulation with witches , and of the effects thereof . the witch how deceiued , hereby . how others are deceiued . god robbed of the glorie of his iustice . occasions of repenting of the bargaine . how sathan dealeth herein . making glo●ious proffers . vsing strange terrours . feareful apparitions . note . two kinds of witchcraft . how satā knoweth things to come , and how farre . by aquain tance with the scriptures . by skill in nature . by his pre sence in most places . by his power in put ting euill purposes into the minde . by his nimblnes & agilitie . by diuine reuelation . m. perkins how god knoweth things to come , and how satan . actes . . thess. . . note . diuinatiō by slight of birds condēned . diuinatiō by entrals of beasts wicked . mat. . . . predictiōs by what creatures vnlawfull . diuinatiō by starres vnlawfull reason . esay . . dan. . . obiect . . answ. reasons why. obiect . . answ. note . astronomy how far lawfull grounds vncertain . reason . note . obiect . . answ. vse to students . to all christians to physisitians and chirurgeons : no zodiack nor signes . letting of bloud by obseruation of the signe condemned . obseruation of daies and times condemned . obseruation of dreames , how lawfull and vnlawfull . how to discerne betweene diuine & diabolical dreames . kind of dreames . diuine . natural . from complexion . from con dition of sinne . diabolicall . how the sybilles spake of christ. diffrence betweene diuine & diabolicall prophecies of christ. note . act. . no diuine dreames now to be expected . . tim. . . examination of diuination by lots . ciuill lots lawfull . sporting lots vnlawfull . diuining lots vnlawfull . of satans deceit by answering in the shape of a dead man . sam. . that the apparition vnto saul was diabolicall , & not reall samuel . reu. . . answ. to obiections confutation of walking spirits . note whē miracles vsed . obiect . answ. of satans fore-telling without means by possession . obsession vses hereof . differēce betweene diabolicall trances & the gift of prophecie . of enchāt ment , and it vnlawfulnesse , i proued by the effects . note . by the word . nu. . . by the nature of a charme . a charme , what . words of charmes , either obscure & barbarous obiect . answ. or blasphemous knowne charmes . imagination reiected . infectious lookes disclaimed . obiection of iacobs sheepe answered . obiection of the basiliske and wolfe answered . obiect . . answ. obiect . . of the parties . of scripture char . word how effectual . hebr. . note . word cōmonly made a charme . characters , images , &c. cō demned . rome . scratching vse , to decline these meanes . obiect . answ. that we relie vpon physicke : therefore why not on these charmes ? note . of sorcerie by iugling , it properties . eye how deluded . gal. . . that ●uggling is sorcery . that iuggling is not by opticke skill . egyptian enchant●●s onely deluded the eye . heere a● excluded , lunatickes . demoniackes . two sorts of them . actes . superstitious persons . note . how satan baites men and women diuersly to this trade . note . note satans policie in suiting variety of times with seuerall baites . oracles ceased . . cor. . galat. . . cor. . . galat. . reul . . . . cor. . . tim. . . tim. . reuel . . reu. . reu. . coloss. . . thess. . reu el. . verse . . th. . philip. . iames . note the ground of idolatrie . note . bellarm. ose. . plutarch . . thess. . . . . reg. . luke . scot. & alij vse . of the pla ces where witches haunt , in what places witche● most abound , and how . policie of satanin limiting of his power to bad witches . to good witch●sor blessers . gods wisdome in this diuersitie . in confon̄ ding the vnbeleeuing world repētance excluded , 〈◊〉 in condē ning the witches . witches for the most part women . of the bad witch . why bad witches vse cursing . sathans policie to deceiue others . what good witches are with their power . sathans policie heerein . of the power of blessers , in hea ling and restoring stollen goods , whether it be of god. proued by the time. secondly , matter of reuelation reuelatiō of what . thirdly , maner of reuelation fourthly , by the end of this reuelation . fiftly , not warranted by the word . note . note this . by the strāge torments vpon them . note . note . of the couenant of the blesser , namely , that she must bee credited . note . note . psal. . note the policie of satan in times of knowledg . note . note sathans cunning . note the ouer-ruling power of god. note this . note . . tim. . . note . note . vs● . the good witch most dāgerous . notes for div a -e of the power of witches . the power of wiches restrained , by the lord. in regard of the elect . in respect of the wic ked . sathan doth many things without the witch . note . gifford by his skil . note . note . deluding the witches senses . how peter came out of the prison , the doors being shut . refutatiō of that cōceit , that the soule returnes to the dead body restraint by compo sition . restraint by the faith of the patients . fiftly , restraint by the magistrat . first quere note . sathans policie heerein . second quere . gods chidren may be afflicted by witches 〈◊〉 in bodie . in soule . eccl. . . why gods children may be chastized by witches iob. . . actes . the wicked heereby stumbled . note . note . note satans policie in the affliction of the saints . diffrence betweene the godly & the wicked in their afflictions . math. . psal. . . difference in the cause . note . difference in the measure . difference in the issue . wherein the witches power is enlarged . actions cōcerning their persons . speedy motion . inuisible . note . what the witch can dotowards others . note . iob. . note . note . possession of naturall medicines . sathans policie heerein . of praiers note . note . note . note saanspolicy heerein . note . note . note this . vses . . satans triumph . . gods glorie . gods wisedom herein . satan the authour of discouerie . note . by vsing the blesser to discouerie . os. . . of lawfull meanes of detection : and first of presumption . note . proofes hereunto . note . note satans policie herein gods ouer-ruling hand here in . authoritie of the magistrate . in demonologia . iew. that sorcery may bee preuented . preseruatiues for persons . how to re nounce nature . how to be in christ. note . iude . gala. . witches will not indurethi ▪ vsually . be liable to his malice . first by an holie dedication . apostolike power herein . refuted . reason . reason . marke . . obiection from the iewes answered . mat. . acts . obiection from the promise answered . obiection from experience answered . . thess. . . colloss . . ● . . tim. . proued false by the means imployed in them . note . an obiection answered . note . the error of papists . reliques of saints reiected . . reg. . . act. . . act. . . signe of the crosse disclaimed herein . other remedies reiected , as holy water , graines , &c. exorcisme refuted . quaere . concerning the releeuing of witches . esay . . tull. ne noceant . note . prooued . note . mans law reformed herein . anno . iacobi notes for div a -e first the atheist . zach. . . math. . . tim. . , . . thes. . gal. . . . cor. . heb. . . heb. . . rom. . . rom. . phil. . . matt. . . psal. . . how to re signe vp our selues into the hands of god. . cor. . iohn . * as his maiesties daemonologie , mr. perkins , mr. gifford , and others . * in the first part of the christians dayly sacrifice . an account of what happen'd in the kingdom of sweden in the years , and and upwards in relation to some persons that were accused for witches; and tryed and executed by the kings command. together with the particulars of a very sad accident that befel a boy at malmoe in schonen in the year, . by the means of witchcraft, attested by the ablest and most judicious men of that town. both translated out of high-dutch into english, by 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) an account of what happen'd in the kingdom of sweden in the years , and and upwards in relation to some persons that were accused for witches; and tryed and executed by the kings command. together with the particulars of a very sad accident that befel a boy at malmoe in schonen in the year, . by the means of witchcraft, attested by the ablest and most judicious men of that town. both translated out of high-dutch into english, by anthony horneck d.d. horneck, anthony, - . [ ], , [ ] p. : ill. printed for s. lownds, [london] : . with a final errata leaf. reproduction of the original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -- early works to . sweden -- history -- th century -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - paul schaffner sampled and proofread - paul schaffner text and markup reviewed and edited - pfs batch review (qc) and xml conversion an account of what happen'd in the kingdom of sweden in the years , and and upwards . in relation to some persons that were accused for witches ; and tryed and executed by the kings command . together with the particulars of a very sad accident that befel a boy at malmoe in schonen in the year , . by the means of witchcraft , attested by the ablest and most judicious men of that town . both translated out of high-dutch into english , by anthony horneck d. d. printed for s. lownds , . the translators preface to the reader , shewing what credit may be given to the matter of fact related in the ensuing narrative . that we are to believe nothing , but what we have seen , is a rule so false , that we dare not call our selves rational creatures , and avouch it ; yet as irrational as the maxim is , 't is become modish with some men , and those no very mean wits neither , to make use of it ; and though they will hardly own it in its full latitude , yet when it comes to particulars , let the reasons to the contrary be never so pregnant or convincing , they 'll hugg it as their sacred anchor , and laugh at all those credulous wretches , that without seeing , are so easily chous'd into an imprudent confidence . and this pitiful stratagem we find practised in no affair so much , as that of spirits and witches , and apparitions , which must all be fancies , and hypocondriack dreams , and the effects of distempered brains , because their own are so dull as not to be able to pierce into those mysteries . i do not deny but the imagination may be , and is sometime deluded ; and melancholy people may fancy they hear voices , and see very strange things , which have no other foundation but their own weakness , and like bubbles break into air , and nothing , by their own vanity . yet as no man doth therefore take unpolisht diamonds to be pebbles , because they do look like them , so neither must all passages of this nature , we hear or read of , be traduced as self-conceit , or derided as old wives fables , because some smell strong of imposture and sophistication . we believe men of reason and experience , and free from fumes , when a person of ordinary intellectuals finds no great credit with us ; and if we think our selves wise for so doing , why should any man so much forget himself , as to be an infidel in point of such phaenomena's , when even the most judicious men have had experience of such passages ? it seems to me no less than madness to contradict what both wise and unwise men do unanimously agree in ; and how jews , heathens , mahometans , and christians , both learned and unlearned , should come to conspire into this cheat , as yet seems to me unaccountable . if some few melancholy monks , or old women had seen such ghosts and apparitions , we might then suspect , that what they pretend to have seen might be nothing , but the effect of a disordered imagination ; but when the whole world , as it were , and men of all religions , men of all ages too , have been forced by strong evidences , to acknowledge the truth of such occurrences , i know not what strength there can be in the argument , drawn from the consent of nations in things of a sublimer nature , if here it be of no efficacy . men that have attempted to evade the places of scripture , which speak of ghosts and witches ; we see , how they are forced to turn and wind the texts , and make in a manner noses of wax of them , and rather squeeze than gather the sence , as if the holy writers had spoke like sophisters , and not like men , who made it their business to condescend to the capacity of the common people . let a man put no force at all on those passages of holy writ , and then try what sence they are like to yield . it 's strange to see , how some men have endeavoured to elude the story of the witch of endor ; and as far as i can judge , play more hocus-pocus tricks in the explication of that passage , than the witch herself did in raising the deceased samuel . to those straits is falshood driven , while truth loves plain , and undisguised expressions ; and errour will seek out holes and labyrinths to hide it self , while truth plays above-board , and scorns the subterfuges of the sceptick interpreter . men and brethren , why should it seem a thing incredible with you , that god should permit spirits to appear , and the devil to exert his power among men on earth ? hath god ever engaged his word to the contrary ? or is it against the nature of spirits to form themselves new vehicles and visible shapes , or to animate grosser substances to shew themselves to mortals upon certain occasions ? i am so much a prophet , as to foresee what will be the fate of the ensuing story , nor can i suppose that upon the reading of it , mens verdicts will be much changed from what they were , if they have set up this resolution , to believe nothing that looks like the shadow of an apparition , though the things mentioned here , cannot be unknown to any that have been conversant with foreign affairs of late years . and though there cannot be a greater evidence , than the testimony of a whole kingdom , yet your nicer men will think it a disparagement to them to believe it ; nor will it ever extort assent from any , that build the reputation of their wit upon contradicting what hath been received by the vulgar . the passages here related wrought so great a consternation , not onely on the natives , but strangers too , that the heer christian rumpf , then resident for the states general at stockholm , thought himself obliged to send away his little son for holland , lest he should be endangered by those villanous practices , which seem'd to threaten all the inhabitants of the kingdom . and be that doubts of it , may be satisfied at dr. harrel's in st. james's park , to whom the letter was written . and a friend of mine in town , being then in holstein , remembers very well that the duke of holstein sent an express to the king of sweden to know the truth of this famous witchcraft : to whom the king modestly replied , that his judges and commissioners had caused divers men , women , and children to be burnt and executed upon such pregnant evidences , as were brought before them ; but whether the actions they confessed , and which were proved against them , were real , or onely effects of strong imagination , he was not as yet able to determine . add to all this , that the circumstances mentioned in the ensuing narrative , as i am informed , are at this day to be seen in the royal chancery at stockholm ; and a person of my acquaintance offered me to procure copy of them under the hands of publick registers , if i desired it : not to mention that in the year . baron sparr , who was sent embassador from the crown of sweden to the court of england , did upon his word aver the matter of fact recorded here , to be undoubtedly true , to several persons of note and eminency , with other particulars , stranger than those set down in these papers . and to this purpose divers letters were sent from sweden and hamburgh to several persons here in london ; insomuch , that should a man born in , or acquainted with those parts , hear any person dispute the truth of it , he would wonder where people have lived , or what sullen humour doth possess them , to disbelieve that , which so many thousands in that kingdom have felt the sad effect of . since the first edition , it hath been my fortune to be acquainted with the lord leyonberg , envoy extraordinary from the king of sweden , living in york buildings , with whom discoursing about these affairs , i found that the account he gave , agreed for the most part with what is mentioned in the narrative ; and because his testimony , being a publick person , may be of some moment in a thing relating to that kingdom , i have here set it down in his own words . having read this narrative , i could do no less , then upon the request of the translator and publisher of this story , acknowledge , that to my best remembrance , and according to the best reports that have been made to me , the matter of fact mentioned in it , is true , and that the witches confessed such things , and were accordingly executed . witness my hand , leyonbergh , london , march , . i do not take upon me to justifie the truth of what the witches said , for dealing with the father of lies , it 's probable , veracity is not a vertue , that they greatly study , yet that the devil speaks truth sometimes , is a thing so far from being impossible , that if we give credit to the sacred history , we must grant that all , he saith , is not false , or erroneous . all , i design at this time , is only to suggest , that it is not altogether irrational to conceive , that he or his emissaries are capable of such actions and pranks , as are related in these papers . that a spirit can lift up men and women , and grosser substances , and convey them through the air , i question no more , than i doubt that the wind can overthrow houses , or drive stones , and other heavy bodies upward from their centre . and were i to make a person of a dull understanding , apprehend the nature of a spirit , i would represent it to him under the notion of an intelligent wind , or a strong wind , informed by a highly rational soul ; as a man may be called an intelligent piece of earth . and this notion david seemed to favour , when speaking of these creatures , psal. . . he tells us , that god makes his angels wind , for in the original it's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and most certainly , if they be so , they must be reasonable windy substances ; nor doth the expression , which immediately follows in that verse , cross this exposition , viz. that he makes his ministers a flaming fire ; for it 's no new opinion , that some of those invisible substances are of a fiery , and others of an airy nature ; and as we see , god gives rational creatures here on earth , bodies composed of grosser matter , why should it seem incougruous for him to give rational creatures above us , bodies of a subtiler and thinner matter , or such matter , as those higher regions do afford ? and if wind breaking forth from the cavernes of hills , and mountains have such force , as makes us very often stand amazed at the effects , what energy might we suppose to be in wind , were it inform'd by reason , or a reasonable being ? and though i cannot comprehend the philosophy of the devils committing venereal acts , and having children , and those children upon their copulation bringing forth toads and serpents , yet i can very rationally conceive , that having more than ordinary power over matter , he can either animate dead bodies , and by the help of them commit those villanies , which modesty bids us to conceal ; or some other way compound , and thicken atomes into what shape he pleases , especially if he meet with no hinderance from a higher power . and he that was permitted , as we see in the gospel , to possess and actuate living men , and do with them almost what he pleased , why may not he commit wickedness by such instruments , and cast mists before the witches eyes , that they may not know who they are ? and he that could in aegypt produce frogs , either real or counterfeit ones , why may not he be supposed to be able to produce such toads and serpents out of any mishapen creatures , and lumps of matter , of his own compounding , at least represent the shapes of them to the deluded witches , that they shall imagine them to be really such things , as they seem to be . nor is this to be admired in the devil more than tricks are in juglers , who by slight of art can represent things to the ignorant spectator , which he shall be ready to swear to be real , though they are nothing less , and i suppose we may allow the the devill a greater degree of cunning , than an ordinary jugler . however , spirits that know the nature of material things better than the deepest philosophers , and understand better , how things are joyned and compounded , and what the ingredients of terrestrial productions are , and see things ( grosser things at least ) in their first principles , and have power over the air , and other elements , and have a thousand ways of shaping things and representing them to the external senses of vicious men , what may not they be supposed to be able to do , ( if they have but gods permission to exert their power ) and that god doth sometimes permit such things , we have reason to believe , who read what signs and wonders simon magus , and apollonius tyanaeus wrought by the power of darkness , and how not a few men sin to that degree , that god suffers them to be led captive by the devil , and dooms them to that slavery we read of in the revelation , he that is filthy , let him be filthy still . spirits by being devils do not lose their nature ; and let any man in sober sadness consider , what spirits are said to be able to do in scripture , and what they have done , and compare those passages with what is said in the following relation , and he will not think those things , the witches confessed , altogether impossible . yet still , as i said before , i do not pretend to be their advocate , but shall leave it to the reader to judge of the truth , or untruth of their confessions , as he sees occasion , only beg of him not to condemn every thing as a falshood , before due consideration of what spirits are capable of doing . that in so great a multitude as were accused , condemned , and executed for witches , there might be some who suffered unjustly , and owed their death more to the malice of their neighbours , than to their skill in the black art , i will readily grant ; nor will i deny , that when the news of these transactions , and how the children bewitched , fell into fits , and strange unusual postures , spread abroad in the kingdom , some fearful and credulous people , if they saw their children any way disordered , might think they were bewitched , or ready to be carried away by imps ; this happens in all consternations , and our fears make us see that , which unbyassed eyes cannot perceive ; and of this a gentleman who was an ear-witness , gave me this instance , of a ministers child of his acquaintance not far from stockholm , who being told , and assured by his wife , that the child was carried to blockula every night , and convey'd back into his bed again , resolved to sit up with the boy , and see whether any devil durst be so bold as to snatch him out of his arms . the child went to bed , and between twelve and one of the clock at night , began to groan in his sleep , and seemed to shiver a little , at the sight whereof the mother began to weep and mourn , thinking that the child was just going to be snatcht away , but her husband smiling at the conceit , and pleading with her , that the childs laying his arms out of bed might be the cause of these symptomes , took the child in his arms , and there kept him till towards two or three of the clock , but no spirit came or medled with him , yet was his wife so possessed with the conceit , or fear of transportation , that his strongest arguments could scarce make her believe the contrary ; and the same person , ( a near relation of the aforesaid envoy ) added , how much malice and ill nature was able to effect , whereof he gave this example , which himself saw , and could testifie the truth of , viz. how in the year , . at stockholme , a young woman accused her own mother of being a witch , and swore positively , that she had carried her away at night ; whereupon both the judges and ministers of the town exhorted her to confession and repentance ; but she stifly denied the allegations , pleaded innocence , and though they burnt another witch before her face , and lighted the fire , she her self was to burn in , before her , yet she still justified her self , and continued to do so to the last , and continuing so , was burnt . she had indeed been a very bad woman , but it seems this crime she was free from , for within a fortnight , or three weeks after , her daughter which had accused her , came to the judges in open court ( weeping and howling ) and confessed that she had wronged her mother , and unjustly out of a spleen , she had against her for not gratifying her in a thing , she desired , had charged her with that crime which she was as innocent of , as the child unborn ; whereupon the judges gave order for her execution too . there is no publick calamity , but some ill people will serve themselves of the sad providence , and make use of it for their own ends , as thieves , when a house or town is on fire , will steal and filch what they can ; yet as there is no fable , but hath some foundation in history , so when wicked people make use of such arguments against the persons they hate , it 's a sign there was such a thing , that gave them occasion to fix the calumny ; and had not such things been done before , they could not have any colour for their villany . i could add a known passage , that happen'd in the year . at crossen in silesia , of an apothecary's servant . the chief magistrate of that town at that time was the princess elizabeth charlotta , a person famous in her generation . in the spring of the year one christopher monigk , a native of serbest , a town belonging to the princes of anhalt , servant to an apothecary , died and was buried with the usual ceremonies of the lutheran church . a few days after his decease , a shape exactly like him in face , clothes , stature , meen , &c. appeared in the apothecaries shop , where he would set himself down , and walk sometimes , and take the boxes , pots , glasses off of the shelves , and set them again in their places , and sometimes try , and examine the goodness of the medicines , weigh them in a pair of scales , pound the drugs with a mighty noise in a mortar , nay , serve the people , that came with their bills to the shop , take their money , and lay it up safe in the counter ; in a word , do all things that a journey-man in such cases uses to do . he looked very ghastly upon those , that had been his fellow servants , who were afraid to say any thing to him ; and his master being sick at that time of the gout , he was often very troublesome to him , would take the bills that were brought him , out of his hand , snatch away the candle sometimes , and put it behind the stove ; at last , he took a cloak that hung in the shop , put it on and walked abroad , but minding no body in the streets , went along , entred into some of the citizens houses , and thrust himself into company , especially of such as he had formerly known , yet saluted no body , nor spoke to any one but to a maid servant , whom he met hard by the church-yard , and desired to go home to his masters house , and dig in a ground-chamber , where she would find an inestimable treasure ; but the maid amazed at the sight of him , sounded ; whereupon he lift her up , but left such a mark upon her flesh with lifting her , that it was to be seen for some time after . the maid having recovered her self , went home , but fell desperately sick upon 't , and in her sickness discovered what monigk had said to her ; and accordingly they digged in the place , she had named , but found nothing but an old decayed pot , with a haematites or blood-stone in it . the princess hereupon caused the young mans body to be digged up , which they found putrified with purulent matter , flowing from it ; and the master being advised to remove the young mans goods , linnen , clothes , and things , he left behind him when he died , out of the house , the spirit thereupon left the house , and was heard of no more . and this some people now living will take their oath upon , who very well remember they saw him after his decease , and the thing being so notorius , there was instituted a publick disputation about it in the academy of leipsig * by one henry conrad , who disputed for his doctors degree in the university . and this puts me in mind of an apothecary at reichenbach in silesia , about fifteen years ago ( i had it from a very credible witness ) who after his death appeared to divers of his acquaintance , and cryed out , that in his life time he had poisoned several men with his drugs . whereupon the magistrates of the town after consultation , took up his body , and burnt it ; which being done , the spirit disappeared , and was seen no more . but if the stories related in the preceding book are not sufficient to convince men , i am sure an example from beyond sea , will gain no credit . it 's enough that i have shewn reasons which may induce my reader to believe that he is not imposed upon by the following narrative ; and that it is not in the nature of those pamphlets , they cry about the streets , containing very dreadful news from the country , of armies fighting in the air. a relation of the strange vvitchcraft discovered in the village mohra in swedeland , taken out of the publick register of the lords commissioners appointed by his majesty the king of sweden to examine the whole business , in the years of our lord . and . the news of this witchcraft coming to the king's ear , his majesty was pleased to appoint commissioners , some of the clergy , and some of the laity , to make a journey to the town aforesaid , and to examine the whole business ; and accordingly the examination was ordered to be on the th of august ; and the commissioners met on the th instant , in the said village , at the parsons house , to whom both the minister and several people of fashion complained with tears in their eyes , of the miserable condition they were in , and therefore begg'd of them to think of some way , whereby they might be delivered from that calamity . they gave the commissioners very strange instances of the devils tyranny among them ; how by the help of witches , he had drawn some hundreds of children to him , and made them subject to his power ; how he hath been seen to go in a visible shape through the country , and appeared daily to the people ; how he had wrought upon the poorer sort , by presenting them with meat and drink , and this way allured them to himself , with other circumstances to be mentioned hereafter . the inhabitants of the village added , with very great lamentations , that though their children had told all , and themselves sought god very earnestly by prayer , yet they were carried away by him ; and therefore begg'd of the lords commissioners to root out this hellish crew , that they might regain their former rest and quietness ; and the rather , because the children which used to be carried away in the county or district of elfdale , since some witches had been burnt there , remained unmolested . that day , i. e. the th of august , being the last humiliation-day instituted by authority for removing of this judgment , the commissioners went to church , where there appeared a considerable assembly both of young and old : the children could read most of them , and sing psalms , and so could the women , though not with any great zeal or fervor . there were preached two sermons that day , in which the miserable case of those people , that suffered themselves to be deluded by the devil , was laid open ; and these sermons were at last concluded with very fervent prayer . the publick worship being over , all the people of the town were called together to the parsons house , near three thousand of them . silence being commanded , the kings commission was read publickly in the hearing of them all , and they were charged under very great penalties to conceal nothing of what they knew , and to say nothing but the truth ; those especially , who were guilty , that the children might be delivered from the clutches of the devil . they all promised obedience ; the guilty feignedly , but the guiltless weeping and crying bitterly . on the th of august the commissioners met again , consulting how they might withstand this dangerous flood ; after long deliberation , an order also coming from his majesty , they did resolve to execute such , as the matter of fact could be proved upon ; examination being made , there were discovered no less than threescore and ten in the village aforesaid , three and twenty of which freely confessing their crimes , were condemned to dye ; the rest , one pretending she was with child , and the other denying and pleading not guilty , were sent to fahluna , where most of them were aftewards executed . fifteen children which likewise confessed that they were engaged in this witchery , died as the rest ; six and thirty of them between nine and sixteen years of age , who had been less guilty , were forced to run the gantlet ; twenty more , who had no great inclination , yet had been seduced to those hellish enterprizes , because they were very young , were condemned to be lash'd with rods upon their hands , for three sundays together at the church-door ; and the aforesaid six and thirty were also doom'd to be lashed this way once a week for a whole year together . the number of the seduced children was about three hundred . on the twenty fifth of august , execution was done upon the notoriously guilty , the day being bright and glorious , and the sun shining , and some thousands of people being present at the spectacle . the order and method observed in the examination was thus : first , the commissioners and the neighbouring justices went to prayer ; this done , the witches , who had most of them children with them , which they either had seduced , or attempted to seduce , from four years of age to sixteen , were set before them . some of the children complained lamentably of the misery and mischief they were forced sometime to suffer of the witches . the children being asked whether they were sure , that they were at any time carried away by the devil ; they all declared they were , begging of the commissioners that they might be freed from that intolerable slavery . hereupon the witches themselves were asked , whether the confessions of these children were true , and admonished to confess the truth , that they might turn away from the devil unto the living god. at first , most of them did very stifly , and without shedding the least tear deny it , though much against their will and inclination . after this , the children were examined , every one by themselves , to see whether their confessions did agree or no ; and the commissioners found that all of them , except some very little ones , who could not tell all the circumstances , did punctually agree in the confession of particulars . in the mean while the commissioners that were of the clergy examined the witches , but could not bring them to any confession , all continuing stedfast in their denials , till at last some of them burst out into tears , and their confession agreed with what the children had said . and these expressed their abhorrency of the fact , and begg'd pardon ; adding , that the devil , whom they call'd loeyta , had stopt the mouths of some of them , and stopt the ears of others ; and being now gone from them , they could no longer conceal it , for they now perceived his treachery . the confession which the witches made in elfdale , to the judges there , agreed with the confession they made at mohra : and the chief things they confessed , consisted in these three points . . whither they used to go . . what kind of place it was , they went to , called by them blockula , where the witches and the devil used to meet . . what evil or mischief they had either done , or designed there . . of their journey to blockula . the contents of their confession . we of the province of elfdale , do confess that we used to go to a gravel-pit which lay hard by a cross-way , and there we put on a vest over our heads , and then danced round , and after this ran to the cross-way , and called the devil thrice , first with a still voice , the second time somewhat louder , and the third time very loud , with these words , antecessor come and carry us to blockula . whereupon , immediately he used to appear , but in different habits ; but for the most part we saw him in a gray coat , and red and blew stockings : he had a red beard , a high-crown'd hat , with linnen of divers colours wrapt about it , and long garters upon his stockings . then he asked us , whether we would serve him with soul and body . if we were content to do so , he set us on a beast which he had there ready , and carried us over churches and high walls ; and after all , we came to a green meadow , where blockula lies . we must procure some scrapings of altars , and filings of church-clocks ; and then he gives us a horn with a salve in it , wherewith we do anoint our selves ; and a saddle , with a hammer and a wooden nail , thereby to fix the saddle ; whereupon we call upon the devil , and away we go . those that were of the town of mohra , made in a manner the same declaration : being asked whether they were sure of a real personal transportation , and whether they were awake when it was done ; they all answered in the affirmative , and that the devil sometimes laid something down in the place that was very like them . but one of them confessed , that he did onely take away her strength , and her body lay still upon the ground ; yet sometimes he took even her body with him . being asked , how they could go with their bodies through chimneys and broken panes of glass , they said , that the devil did first remove all that might hinder them in their flight , and so they had room enough to go . others were asked , how they were able to carso many children with them ; and they answered , that when the children were asleep they came into the chamber , laid hold of the children , which straightway did awake , and asked them whether they would go to a feast with them ? to which some answered , yes , others , no ; yet they were all forced to go . they only gave the children a shirt , a coat and a doublet , which was either red or blew , and so they did set them upon a beast of the devils providing , and then they rid away . the children confessed the same thing ; and some added , that because they had very fine clothes put upon them , they were very willing to go . some of the children concealed it from their parents , but others discover'd it to them presently . the witches declared moreover , that till of late they never had that power to carry away children , but onely this year and the last , and the devil did at this time force them to it ; that heretofore it was sufficient to carry but one of their children , or a strangers child with them , which yet hapned seldom , but now he did plague them and whip them if they did not procure him children , insomuch that they had no peace nor quiet for him ; and whereas formerly one journey a week would serve turn , from their own town to the place aforesaid , now they were forced to run to other towns and places for children , and that they brought with them , some fifteen , some sixteen children every night . for their journey , they said they made use of all sorts of instruments , of beasts , of men , of spits and posts , according as they had opportunity : if they do ride upon goats , and have many children with them , that all may have room , they stick a spit into the back-side of the goat , and then are anointed with the aforesaid ointment . what the manner of their journey is , god alone knows : thus much was made out , that if the children did at any time name the names of those that had carried them away , they were again carried by force either to blockula , or to the cross-way , and there miserably beaten , insomuch that some of them died of it : and this some of the witches confessed ; and added , that now they were exceedingly troubled and tortured in their minds for it . the children thus used lookt mighty bleak , wan , and beaten . the marks of the lashes , the judges could not perceive in them , except in one boy , who had some wounds and holes in his back , that were given him with thorns ; but the witches said , they would quickly vanish . after this usage the children are exceeding weak ; and if any be carried over-night , they cannot recover themselves the next day ; and they often fall into fits , the coming of which they know by an extraordinary paleness that seizes on the children ; and if a fit comes upon them , they lean on their mothers arms , who sit up with them sometimes all night ; and when they observe the paleness coming , shake the children , but to no purpose . they observe further , that their childrens breasts grow cold at such times ; and they take sometimes a burning candle and stick it in their hair , which yet is not burnt by it . they swoun upon this paleness , which swoun lasteth sometimes half an hour , sometimes an hour , sometimes two hours , and when the children come to themselves again , they mourn and lament , and groan most miserably , and beg exceedingly to be eased : this two old men declared upon oath before the judges , and called all the inhabitants of the town to witness , as persons that had most of them experience of this strange symptome of their children . a little girl of elfdale confessed , that naming the name of iesus as she was carried away ▪ she fell suddenly upon the ground , and got a great hole in her side , which the devil presently healed up again , and away he carried her ; and to this day the girl confessed , she had exceeding great pain in her side . another boy confessed too , that one day he was carried away by his mistress , and to perform the journey he took his own fathers horse out of the meadow where it was , and upon his return , she let the horse go in her own ground . the next morning the boys father sought for his horse , and not finding it , gave it over for lost ; but the boy told him the whole story , and so his father fetcht the horse back again ; and this one of the witches confessed . . of the place where they used to assemble , called blockula , and what they did there . they unanimously confessed , that blockula is situated in a delicate large meadow , whereof you can see no end . the place or house they met at , had before it a gate painted with divers colours ; through this gate they went into a little meadow distinct from the other , where the beasts went , that they used to ride on : but the men whom they made use of in their journey , stood in the house by the gate in a slumbering posture , sleeping against the wall. in a huge large room of this house , they said , there stood a very long table , at which the witches did sit down : and that hard by this room was another chamber , where there were very lovely and delicate beds . the first thing they said , they must do at blockula was , that they must deny all , and devote themselves body and soul to the devil , and promise to serve him faithfully , and confirm all this with an oath . hereupon they cut their fingers , and with their bloud writ their name in his book . they added , that he caused them to be baptized too by such priests as he had there , and made them confirm their baptism with dreadful oaths and imprecations . hereupon the devil gave them a purse , wherein there were filings of clocks with a stone tied to it , which they threw into the water , and then were forced to speak these words ; as these filings of the clock do never return to the clock from which they are taken , so may my soul never return to heaven . to which they add blasphemy and other oaths and curses . the mark of their cut fingers is not found in all of them : but a girl who had been slashed over her finger , declared , that because she would not stretch out her finger , the devil in anger had so cruelly wounded it . after this they sate down to table ; and those that the devil esteemed most , were placed nearest to him ; but the children must stand at the door , where he himself gives them meat and drink . the diet they did use to have there , was , they said , broth with colworts and bacon in it , oatmeal , bread spread with butter , milk , and cheese . and they added , that sometimes it tasted very well , and sometimes very ill . after meals they went to dancing , and in the mean while swore and cursed most dreadfully , and afterward went to fighting one with another . those of elfdale confessed , that the devil used to play upon an harp before them , and afterwards to go with them that he liked best , into a chamber , where he committed venereous acts with them ; and this indeed all confessed , that he had carnal knowledge of them , and that the devil had sons and daughters by them , which he did marry together , and they did couple , and brought forth toads and serpents . one day the devil seemed to be dead , whereupon there were great lamentations at blockula ; but he soon awaked again . if he hath a mind to be merry with them , he lets them all ride upon spits before him ; takes afterwards the spits and beats them black and blue , and then laughs at them . and he bids them believe , that the day of judgment will come speedily , and therefore sets them on work to build a great house of stone , promising , that in that house he will preserve them from god's fury , and cause them to enjoy the greatest delights and pleasures : but while they work exceeding hard at it , there falls a great part of the wall down again , whereby some of the witches are commonly hurt , which makes him laugh , but presently he cures them again . they said , they had seen sometimes a very great devil like a dragon , with fire round about him , and bound with an iron chain ; and the devil , that converses with them tells them , that if they confess any thing , he will let that great devil loose upon them , whereby all swedeland shall come into great danger . they added , that the devil had a church there , such another as in the town of mohra . when the commissioners were coming , he told the witches , they should not fear them ; for he would certainly kill them all . and they confessed , that some of them had attempted to murther the commissioners , but had not been able to effect it . some of the children talked much of a white angel , which used to forbid them what the devil had bid them do , and told them that those doings should not last long ; what had been done , had been permitted because of the wickedness of the people , and the carrying away of the children should be made manifest . and they added , that this white angel would place himself sometimes at the door betwixt the witches and the children ; and when they came to blockula , he pulled the children back , but the witches , they went in . . of the mischief or evil which the witches promised to do to men and beasts . they confessed , that they were to promise the devil , that they would do all that 's ill ; and that the devil taught them to milk , which was in this wise : they used to stick a knife in the wall , and hang a kind of a label on it , which they drew and stroaked ; and as long as this lasted , the persons that they had power over , were miserably plagued , and the beasts were milked that way , till sometimes they died of it . a woman confessed , that the devil gave her a wooden knife , wherewith , going into houses ; she had power to kill any thing , she touched with it ; yet there were few , that would confess , that they had hurt any man or woman . being asked whether they had murthered any children , they confessed , that they had indeed tormented many , but did not know , whether any of them died of those plagues . and added , that the devil had shewed them several places , where he had power to do mischief . the minister of elfdale declared , that one night these vvitches , were to his thinking , upon the crown of his head , and that from thence he had had a long continued pain of the head. one of the witches confessed too , that the devil had sent her to torment that minister : and that she was ordered to use a nail and strike it into his head , but it would not enter very deep ; and hence came that head-ach . the aforesaid minister said also , that one night he felt a pain , as if he were torn with an instrument , that they cleanse flax with , or a flax-comb ; and when he waked , he heard somebody scratching and scraping at the window , but could see no-body . and one of the witches confessed , that she was the person that did it , being sent by the devil . the minister of mohra declared also , that one night one of these witches came into his house , and did so violently take him by the throat , that he thought , he should have been choaked ; and waking , he saw the person that did it , but could not know her ; and that for some weeks he was not able to speak , or perform divine service . an old woman of elfdale confessed , that the devil had holpen her to make a nail , which she struck into a boys knee , of which stroke the boy remained same a long time . and she added , that before she burnt , or was executed by the hand of justice , the boy would recover . they confessed also , that the devil gives them a beast about the bigness and shape of a young cat , which they call a carrier ; and that he gives them a bird too as big as a raven , but white . and these two creatures they can send any where ; and where-ever they come , they take away all sorts of victuals they can get , butter , cheese , milk , bacon , and all sorts of seeds whatever they find , and carry it to the witch . what the bird brings they may keep for themselves ; but what the carrier brings , they must reserve for the devil , and that 's brought to blockula , where he doth give them of it so much , as he thinks fit . they added likewise , that these carriers fill themselves so full sometimes , that they are forced to spew by the way , which spewing is found in several gardens , where colworts grow , and not far from the houses of those witches . it is of a yellow colour like gold , and is called butter of witches . the lords commissioners were indeed very earnest , and took great pains to perswade them to shew some of their tricks , but to no purpose ; for they did all unanimously confess , that since they had confessed all , they found that all their witchcraft was gone , and that the devil at this time appeared to them very terrible , with claws on his hands and feet , and with horns on his head , and a long tail behind , and shewed to them a pit burning , with a hand put out ; but the devil did thrust the person down again with an iron-fork ; and suggested to the witches , that if they continued in their confession , he would deal with them in the same manner . the abovesaid relation is taken out of the publick register , where all this is related with more circumstances . and at this time through all the countrey there are prayers weekly in all churches , to the end that almighty god would pull down the devils power , and deliver those poor creatures , which have hither to groaned under it . an account of what happen'd to a boy at malmoe in schonen in the year . supposed to be done by witchcraft , and attested by the ablest , and most judicious men of that town . having in the preface to the foregoing narrative taken notice of the swedish envoy extraordinary , it may not be unsuitable to the subject , these papers treat of , to give the world an account of a very strange passage , which the said envoy hath taken very great pains to satisfie himself in ; and of which he hath the publick testimony of the town , where it was done , by him . no longer ago than in the year . an alderman or senator's son of malmoe in schonen , a city belonging to the king of sweden , the boy being then about thirteen years of age , his name abraham mechelburg , going to school one morning , as the custom is in that place about six of the clock , stay'd there till eight , and then went home for his breakfast , which when he had eaten , he was going back to school again , when just before the door close by the lowermost step , there lay a little bundle of linen rags , which the lad out of curiosity took up and open'd , but found nothing in it , but partly pins , some crooked , some laid across , some without points , partly broken horse-nails , and nails without heads , partly horse-hair , and such trash , which when it answered not his expectation , he rent asunder , and threw away . some few days after , the boy fell ill , and continued so for some time , no physician being able to guess what ailed him . at last he began to void little stones , at the orifice of the penis , which by degrees came forth bigger and bigger , some were perfect pebles of all sorts of colours , and in process of time , there came forth great uneven stones like pieces of rocks , as if they were broken off of a greater stone , whereof the envoy hath two by him , one given him by the father of the boy ; and the other by the kings chirurgeon , both which i have thought fit to give the reader the dimensions of . before the stones came forth , there was a strange motion in his belly , as if something were alive in it , the stones seemed to crack within , and something they heard , as if a great stone were violently broken , and at this time he felt the greatest pain . when the stones were ready to come forth , the penis was drawn in so deep , that the standers by could not perceive any thing of it ; and after that , it dropt those prodigious stones , which seem rather to be fetch'd from quarries , than produced by any saline or nitrous matter in the body . the stone i have given the figure of , is of a reddish colour , with some grains of white in it , heavy , and such as lie in common roads and highways . when the stones came forth , the boy felt no pain , the pain being most upon him , when the stones within seem'd to crack , and a little before ; and the fit was then so violent , that four or five men were forced to hold him . the boy in the mean while slept well at night , eat , and drank as heartily as ever , discomposed at no time , but when the fit of voiding these stones was coming upon him . this lasted two years : the parents had the boy pray'd for at church , and instantly besought god at home , whenever any of those fits came upon him , to turn the stream and to stop the devils power . the boy is now as well as ever , rides abroad , and doth all things as he used to do before this accident befel him . the envoy spoke both with the father and the boy , and tells me , they are no indigent people , but well to pass , and persons of very good reputation in the town of malmoe . while this misfortune lasted , the king of sueden being then but a little way off , sent some of his chirurgeons to the place , to know the truth thereof , who were by , when the lad voided very strange stones at the orifice of the penis , and gave the king an account of it : one of them to be throughly satisfied , held his hand under the penis after it was drawn in , and there dropt a very odd stone , broad and angular into his hand . the envoy being upon the place last year , enquired of all people , whom he thought might not be very credulous , who unanimously bore witness of the thing ; and upon his request gave him the following account , which i have translated out of the original . a. h. be it known , that during the years , . and . a very wonderful thing happened in this city of malmoe , to one of the aldermen of the town , his name john mechelburg , and his wife 's abla kruthmeyer ; for god having blessed them with three sons , one of them abraham by name , a boy at this time aged about sixteen years , hath been very strangely afflicted with a praeternatural voiding of stones , insomuch that during the space of those two years , he hath through the virga of the penis voided several hundreds of stones great and small , which being weighed together , weighed no less than one and twenty pound , averdu-poise some weighing , some . some . some ounces , full of angles , and much like pieces of a rock that 's broken by force , or instruments fit for that purpose . these broken stones sometimes came forth at the boys mouth , sometimes he voided them by siege , and the parents of the child have confidently assured , us that before this misfortune , the boy had been sick several weeks together , and kept his bed ; during which sickness something was seen moving in his body , as if it had been some live thing . after this sickness there appeared the stones aforesaid ; the first that came forth , exceeded not the bigness of half a pea , but in a short time after , they increased to a greater bulk ; when they were ready to come away , the boy complained much of the spine of his back , where , as he said , he found incredible pain . while this lasted , he neither made water , nor went to stool sometimes in two months , sometimes not in a quarter of a year ; sometimes the stones , when they were past through the virga appeared bloudy , and upon one of them there appeared a kind of talch . notwithstanding all this misery , the boy continued to eat his meat very heartily , nor was he troubled with this pain at all in the night , but slept quietly , as he used to do . about the latter end of this unexampled passion and misery , a matter of stones , for the most part small , came forth very fast one upon the neck of another , and since the th of september . this misfortune hath totally left him , and he is as well as ever ; nor is there after all those torments any defect to be found , or perceived either in his body , or the aforesaid member of the boy , but he continues safe and sound unto this day . and whereas in all probability , abundance of men , because they have not been eye-witnesses , will deride these passages , as fabulous , we whose names are under-written , upon the request and desire of the lord john leyonberg , envoy extraordinary of sueden , have once more spoken and conferred with the parents of the boy , who have shewed us the abovesaid stones , and given us one of the biggest , as a present , and do hereby testifie that the passages related in the premises , are undoubtedly true , which testimony we have also signed with our own hands , that in case the aforesaid envoy coming into foreign parts , shall have occasion to speak of these things , men may give credit to his relation . given at malmoe this th of september , . christophorus rostius , med. d. & prof. nicolaus hambraus , pastor & praepositus malmoy . wilhelmus laurembergius , v. d. m. malmoy . martinus torstorrius , comminister , ibid. sigismund aschenborn , consul malmoy . primar . john caspar heublin consil. malmoy . ephraim koldewey , chirurgion to the garison . the dimensions of the two stones mentioned in these papers . advertisement . when the boys father , gave the envoy the bigger stone , he added this testimonial or certificate under his own hand , in the year of our lord , . novemb. . this stone came away from my son abraham mechelburg through the virga of the penis , weighing three ounces , and upward . malmoe april . . john mechelburg . the lesser stone was given to the envoy , by one of the king of sueden's chirurgions , that held his hand to the orifice of the penis , and felt and saw it drop into his hand . finis . the chief errata of the first part correct them : in the postscript . pag. . , . r. might give , p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in the considerations about witchcraft . the epistle dedicatory . pag. . l. . r. whisling . p. . l. . r. not need . p. . l. . r. contact . p. . l. . r. improbability . p. . l. . r. as those . p. . l. . r. portents . p. . l. . r. on a. p. . l. . r. why sheuld . p. . l. . r. symmt●t● . p. . l. . r. with what p. . l. . r. specifically different . p. . l. . r. as if . p. . l. . r. at least . p. . l. . r. sited . p. . l. . r. into it . p. . l. . r. object . p. . l. . r. of it self . p. . . . r. differentia . p. . . . r. contraction . p. . . ● . r. so many . p. . l. . r. hole●merians . p. . l. . r. syner●ergics . p. . l. . r. is not . in the answer to a letter . &c. pag. . l. . r. impenetrability . p. . l. . r. impenetrable . ibid. r. penetrable . l. ●● . r. sympathy . p. . l. . r. in that . p. . l. . r. brought for . p. . l. . r. quiescence . p. . l. . r. can be . p. . l. . r. in it its . l. . r. self-activity , of . p. . l. . r. inseparably , . . r. same . whether . p. . l. . r. this . p. . l. . r. observing . when. p. . l. . r. better nature . p. . l. . r. to consist . p. . l. . r. of matter . l. . r. really such . p. . l. . r. atomick . p. . l. . r. so relaxated . l. . r. is , no. l. . r. if we be . p. . l. . r. or other . p. . l. . r. 〈…〉 p. . l. . r. by its . p. . l. . r. to of . the errata of the second part correct thus . pag. . l. . r. whip ! the. p. . l. . r. samuel l. . r. covered with . p. . l. . r. it was . p. . l. . r. , p. . l. . r. , p. . l. . r. was no. l. . r. ever . p. . l. . r. women . p. . l. . r. the said . p. . l. . r. metamorphosis . p. . l. . r. modifie . p. . l. . r. august . p. . l. . r. he saw . p. . l. . r. uncoffined body . l. . r. memory . p. . l. . r. be neither . p. . l. . her mistress . p. . l. . r. ceased p. . l. . r. no noises . p. . l. . r. his saying . p. . l. . r. of spirits . p. . l. . r. ban-water . p. . l. . r. her . p. . l. . r. . p. . l. r. verae . in the continuation , &c. p , . l. . r. horblin . in his whip for the droll , p , . l. . r. scene of things . notes, typically marginal, from the original text notes for div a -e * by reason of my absence from the press , there was a mistake in the former edition where it is wittemberg . the triall of vvitch-craft shewing the true and right methode of the discouery: with a confutation of erroneous wayes. by iohn cotta, doctor in physicke. triall of witch-craft cotta, john, ?- ? approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the triall of vvitch-craft shewing the true and right methode of the discouery: with a confutation of erroneous wayes. by iohn cotta, doctor in physicke. triall of witch-craft cotta, john, ?- ? [ ], , [ ] p. printed by i[ohn] l[egat] for richard higgenbotham, and are to be sold at his shop at the signe of the angel in pauls church-yard, london : . printer's name from stc. running title reads: the triall of witch-craft, with the true discouerie thereof. last leaf blank?. this copy has added title page of stc : the infallible true and assured vvitch: or, the second edition, of the tryall of witch-craft. imperfect; marginal print cropped. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john pas sampled and proofread - john pas text and markup reviewed and edited - pfs batch review (qc) and xml conversion the triall of vvitch-craft , shewing the trve and right methode of the discouery : with a confutation of erroneous wayes . by iohn cotta , doctor in physicke . london , printed by i. l. for richard higgenbotham , and are to be sold at his shop at the signe of the angel in pauls church-yard . . original correspondence to the editor of the northampton 〈◊〉 caronia● . the trial of witchcraft . sir , — in " a brief history of witchcraft " ( taylor and son , ) i find that in dr. john cotta , an eminent physician of northampton ; published a thoughtful work , decidedly in advance of his age , entitled " the trial of witchcraft , " and a foot-note gives the following : — " the triall of witch-craft , shewing the trve and righte methode of the discouery : with a confutation of erroneous wayes . by john cotta , doctor in physicke , london . printed by george pvralowe for samuel rand , and are to be solde at his shop neere holburne bridge to . " the following is the title of the second edition : — ' the infallible trve and assvred vvitch : or the second edition , of the tryall of witch-craft . shevving the right and trve methode of the discoverie : with a confutation of erroneovs waies , carefvlly reviewed and more fully cleared and augmented . by iohn cotta doctor in physicke , london : printed for i.l. by r.h. , and are to be solde at signe of the grey-hound , in pauls church-yard to . " i have a copy of this work which contains the two title pages , which read as follows : — " the triall of vvitch-craft , shewing the trve and right methode of the discouery : with a confutation of erroneous wayes . by iohn cotta doctor in physicke , london . printed by i.l. for richard higgenbotham , and are to be sold at his shop at the signe of the angel in pauls church-yard . " second title page . — " the infallible trve and assvrerd vvitch : or the second edition of the tryall of witch-craft , shevving the right and trve methode of the discoverie : with a confvtation of erroneovs vvaies , carefvlly reviewed and more fully cleared and augmented . by iohn cotta , doctor in physicke . london , printed by i.l. for richard higgenbotham and are to be sold at his shop at the signe of the angel in pauls churchyard . " were there two issues of " second edition " of this book in and , or is the quotation in " the history of witchcraft " incorrect ? — yours truly , antiqvs . the trial of witchcraft . sir , — if your correspondent " antiqvs " would refer to the copy of my " bibliotheca northantonensis , " recently purchased by the northampton public library , he would see that my edition of the " history of witch-craft " is perfectly correct , and his own letter wrong . surely a correspondent who cannot correctly copy a title page that is before him should not be mistakenly hypercritical about other people's books . john taylor . sir , — in reply to mr. taylor 's hasty 〈◊〉 , i 〈◊〉 〈◊〉 ●y that although the " bibliotheca northampton 〈◊〉 verifies the quotation in the " history of wit● it does not show my letter to be wrong . on 〈…〉 my letter with the title pages i find it to be correct in every detail , the only difference being that in the words " sold , " " shop , " and " signe , " s's are tried 〈◊〉 place of the " long " s's used in the title page . as 〈◊〉 edition ( or variety of second edition ) appears to be unknown to mr. taylor . i presume the british museum and other large libraries do not possess one . — yours truly , antiqvs . witchcraft . — cotta ( john , m.d. ) the triall of witch-craft , shewing the trve and right method of the discouery , with a confusation of erroneous wayes . by john cotta , doctor in physicke . george pvrslowe for samvel rand , . first edition , sm . to , sewn , rare , £ s cotta's most celebrated book . the erroneous ways of proving a witch confuted by cotta are those by means of fire and water and the like , which are convincingly shown to be foolish and misleading ; but the author would have deserved more credit had he not at the same time expressed the interested opinion that the best method of discovering witchcraft is to take a physician 's advice on the subject . the infallible trve and assvred vvitch : or , the second edition , of the tryall of witch-craft . shewing the right and trve methode of the discoverie : with a confvtation of erroneovs vvaies , carefvlly reviewed and more fully cleared and augmented . by iohn cotta , doctor in physicke . london , printed by i.l. for richard higgenbotham and are to be sold at his shop at the signe of the angel in pauls church-yard . . to the right honovrable , sir iames ley knight and baronet , lord chiefe iustice of england , and to the rest of the honourable , right reuerend and worthy iudges . right honourable lords ; i formerly dedicated a small treatise vnto the honourable societie of the reuerend iudges , who then filled the awfull seates of law and iustice . i aduenture the second time to present it , reuiewed , augmented , and cleared from some part of that darknesse which haply hath hitherto clouded it from bright acceptance . information tending vnto truths discouerie , though from the meanest wit or person vnto your lordships , cannot be vnacceptable , whom law doth make the sentensers of trueth ; which is the soule and sentense of the law. the matter and subject propounded is not trifling or vnworthy , nor can be any disdaine vnto noble greatnesse ; nor is vnto any honourable order more proper then to your lordships . indeede the difficultie of the matter presseth a studious consideration , an orderly continuall linking and holding together of all materiall circumstances vnto the maine scope , a faithfull and strong memorie , quicknesse of apprehension and solide iudgement , but in the end vnto such as are industrious and desirous of trueth , will yeeld a delightfull and thanke-worthy compensation thereof . i presume not to direct or prescribe , nor doe purposely oppose any other different opinion , but inoffensiuely tender my owne vnto the publique good , and hauing meerely deuoted it vnto truth ; doe humbly submit it vnto your lordships , the vowed patrons of right and truth : your lordships in all humble dutie and desire , iohn cotta . the printer to the reader . the author perceiuing his former tractate or first edition thereof , either not diligently read , or not truly by many men vnderstood , he hath now by a second edition thereof offered more ease and light vnto such as are willing to search after truth , both by the addition of many things before omitted , as also by this plaine direction vnto all the most speciall points in the whole treatise , as followeth , the contents of the first chapter . . how knowledge doth come vnto man. . how mans knowledge is confined and limited . chap. ii. . that many things are hidden from the knowledge of all men indifferently by the decree of god and nature . . that many things are reuealed vnto the industrious learned , which are hidden from the slothfull and vnlearned . chap. iii. that witchcraft cannot bee discouered or knowne , but by the common waies and meanes of all other knowledge and discouery . chap. iiii. . the knowledge and power of spirits , how exceeding the knowledge and power of man. . good spirits and euill spirits how discerned . chap. v. that the diuell doth and can worke alone without the association of a witch . chap. vi. the diuell associating with a witch . . a witch apparently discouered by the conduct of the outward sense , and testimony thereof . . that the diuell playeth the iugler in many things , seeming to raise the dead , to transforme into cats or dogs or other creatures , to present the same body in two distant places at the same time . . the difference betweene things meerely imagined or fancied , and things really offered vnto the outward sensetruly discerned . . that which is supernaturall or spirituall , may be discouered by the outward sense . . how the counterfeit miracles of the diuell may be discerned from the true miracles of god. chap. vii . . an assured witch by euidence of reason conuinced . . all spirits that are enquired at , are diuels . . witches may be detected by professedly vndertaking , and vpon promise or couenant performing reuelations and discoueries aboue the power and knowledge of man. . all men in whom the diuell doth exercise supernaturall workes or miracles , or by whom he doth vtter supernaturall reuelations , are not simply therefore by necessary consequent of reason to be esteemed . witches but with some few considerations which therewith conioyned and dewly weighed may infallibly prooue their guilt thus : he that vndertaketh reuelations or workes which are truly found supernaturall , and cannot either prooue them to be of god , nor to be imposture , nor to be imposed vpon him by the diuell without his will , allowance , and liking thereof , that man by certaine demonstration is a witch or sorcerer . what witchcraft is , manifestly described . chap. viii . . the diuers kinds and manners wherein witches receiue knowledge from spirits , as astrologers , as wizards , as phisitions . that the diuell can both inflict diseases , and cure where god permitteth . chap. ix . that since imposters doe counterfeit witches , and vnder colour of imposture , witches may hide their discouery , it is fit that diligently the magistrate inquire into imposters . chap. x. . whether the diseased are bewitched , when and how it is certainely to be knowne , when not , and when men ought to rest satisfied in desiring satisfaction therein . . the markes of witches vulgarly reported , and by oath deposed to be found in their bodies , how to be tried and knowne from all naturall diseases , among which many are ve● like vnto them . . the necessitie of consulting with the physition not only therein , but in all diseases supposed to be inflicted by the diuell . . how farre the vulgarly esteemed confession of a supposed witch is of validitie to prooue her a witch . chap. xi . that witches may be produced vnto the barre of iustice two waies , first for manifest workes of sorcery witnessed by the sense : secondly , for reuelations aboue the possibility and power of man. chap. xii . . presumption and probabilities against suspected witches . . that witchcraft is a sinne or crime which ought to be detected by testimony and by manifestation thereof to sense or reason . chap. xiii . that men ought not to seeke the discouery of witches by vnwarranted meanes voide of reason , or superstitious . chap. xiv . casting witches into the water , scratching , beating , whether any allowed triall of a witch . chap. xv. . that reuelations by the bewitched in their fits or traunces are no sufficient proofe against a witch . . that the declaration by the bewitched of secret markes in the bodies of suspected witches are not iustifiable to be admitted as any true or allowable conuictions . . that the healing of the bewitched by the compelled touch or action of the supposed witch is no reasonable accusation against any man , as therefore a witch . . that there is no more necessitie of a miraculous detection of witchcraft , then of any other as hideous and abominable sinne . . that the miracles and detections of crying and hideous sinnes by visions and apparitions cannot certainly or assuredly be manifested to be of god , and therefore simply in themselues , though reuealing truth they are not to be trusted or credited alone , but so farre forth as they doe point vnto , or occasion iust and reasonable inquisition . the conclusion of the whole treatise inferring the two sorts of manifest witches generally thorow the whole worke intended and by demonstration made euident , to be the same , against whom the law of god was directed , as also that there is no other triall of those witches , but the meanes and waies in this treatise before mentioned . to the right honovrable sr. edvvard coke knight , lord chiefe iustice of england , one of the lords of his maiesties most honourable priuie councell , and to the rest of the honourable right reuerend and worthy iudges . right honourable lords , where according vnto the direction of good lawes , gracious soueraignes nobly rule , and loyall subiects freely obey , there the common-weale , which is the common good of both , produceth the most royall , happy and stable monarchy . if euer any kingdome hath beene fortunate , to giue a true mirror and example of this happinesse , this famous island hath beene therein incomparable , wherein so many puissant monarchs , successiuely swaying this emperiall diademe , according vnto the ancient lawes and customes of this nation , haue so many hundreths of yeares gouerned this mighty people in peace and honour at home , and victoriously led them in triumphant warre abroad , as by the glorious trumpe of forreine and domesticke fame and historie is not obscure . the splendor of this truth , the iniurious aspersion of insufficiencie in our english lawes , cannot without shame or blushing guilt behold . notwithstanding , since in some few things to bee wanting , was neuer as yet wanting in the most exquisite lawes , policie and state that euer hath beene , and since the law of god it selfe ( though perfect in it selfe ) through humane imperfection in the true perfection was neuer yet seene , giue mee-leaue through all lawes and countries in one particular to wonder at their generall defect . what law or nation in the detection of witches , and witch-craft , hath as yet euer appeared competent , or from iust exception exempt ? how vncertaine are among all people differing iudgements ? some iudge no witches at all , others more then too many , others too few by many , in so opposite extreames , so extreamely opposite : i doe not presume to prescribe how a law may become more absolute or perfect , i onely labour to enquire to learne . among many generall directions by different authors , diuersly published , concerning the perfecting of particular lawes , ( as farre as perfection is possible vnto humane frailty ) demosthenes in his second oration against aristogiton , in my thought doth seeme to equall ( if not exceede ) the most exquisite . three things faith he ( as may be plainely out of the forenamed place collected ) doe concurre vnto the vpright constitution of euery complete law , whereby it may be held sacred and inuiolate . the first is , that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , that it be the ordinance and gift of god. secondly , that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the sage and iudicious decree and counsell of the most wise and prudent . the third is , that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the vniuersall consent of the whole state , citie or countrey . certainly , the true cause of the forementioned generall lamenesse , and confusion of lawes in the proposed rase of witch-craft consisteth herein . first , for that men haue not as yet sufficiently searched the holy scriptures to finde out that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , what is the ordinance of god therein . secondly , for that men haue not seriously consulted with that wisedome and prudence , which by the light of nature and reason almightie god hath left discouerable and allowed to be iustly and truly deemed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , the sage counsell , determination and decree of the most iudicious , prudent and wise men . when these two are met and are agreed ; namely , the ordinance of god , and the vpright and sincere counsell of the most holy , prudent and wise men , purposely studied , and without superstition exercised therein : then will the happy harmony of all mens hearts become easily runable thereto , which is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the common consent of prince , people , and countrey . vnto this faire worke and building of god : let it not seeme presumption , that i offer this my moytie of desire , and good will i know that in this subiect , many ages of learned authors , haue endlesly varied , many famous writers haue bin branded with infamous errors , many excellent wits haue run themselues almost out of their wits , & those who haue best deserued , their trembling pens haue niggardly dropped , & timorously pointed out any fully , or firmely auouched certainty . it is notwithstanding no breach of rule of modesty , but my bounden duty , vnto the accomplishment and honour of truth , to adde whatsoeuer in my vtmost endeauour may be conducible . neither would my many conflicts , with difficulties in this kinde , hold me excused , if so oft spurred , or rather galled , by so frequent exercise , practise and conuersation , with persons in so diuers extraordinary manners afflicted , and supposed bewitched , it should awake no answerable dispatch or display therein . let it then seeme no wonder , that a man ( though lesse then the least among men ) who hath not onely as studiously as others laboured the same particular , and as diligently therein obserued , but hath farre more happily bin fortuned then others , with frequent matter , and occurrents worthy obseruation , and hath also beene more plentifully gratified with opportunitie , to inrich his vnderstanding with variety and worth of obiects , instructing his reason , and confirming his experience : let it seeme no wonder ( i say ) that a meane wit , thus beyond others furnished thereto , may aduenture amiddest so many doubts and ambiguities , where with so many worthies haue been formerly intangled and perplexed , to auouch and prooue certainty , and demonstration . in this subiect of witch-craft , by better meanes aduantaged , if beyond former times or writers , i haue haply proposed a more direct and certaine module and methode of iudging therein , i doe not thereby arrogate vnto my selfe , but attribute vnto the meanes , nor derogate from others , whom if the like contingence of the same helpes , had as freely and friendly affronted , and the like facilitie had opened as ready accesse , i acknowledge in the guilty sense of my owne exiguitie ( whether in the outward beauty of words , or inward substance of vnderstanding ) it had beene easie for any man to exceed with so good meanes this so euill meanenesse of my performance . since then ( right honourable lords ) the subiect it selfe , and a pertinent and peculiar vse therein , doe point vnto your honours the propertie of this dedication , vnto whose tribunall the lawes of god and men appeale against that foule abominable sinne , let it not be censured pride or presumption , humbly to present vnto your lordship that consideration and resolution which beyond my merit or desert , occurrents haue freely administred vnto long-distracted meditation . if there may appeare therein ought aduancing truth , or seruiceable vnto the common-weale , vouchsafe for those good respects , it may be gracious in your eyes , acceptable and worthy your noble fauours and protection , against the iniuries of aduerse obdurate custome , ignorance , enuy , and the vulgar indignation of common receiued and deceiued opinion . in the meane season , my deuoted heart shall deuoutly pray vnto almightie god for your lordships long life , the multiplication of many happy daies , redoubled honour in your seruice of god , your king and countrey , and after this life , that life which euer lasteth . your lordships , in the most humble desire , and tender of his deuotious seruice and obseruance . iohn cotta . to the reader . ingenious reader , in this subiect of witch-craft which i here present vnto thee , thou art not ignorant , what obscuritie , difficultie , difference , contrarietie and contradiction hath among authors and learned men in all ages arisen . from the offusion of generall ignorance , or superstitious blindnesse herein , willing to withdraw the vulgar illusion ; i haue endeauoured demonstratiuely to declare what portion of some more certainty in such vncertainties , god & nature hath destined and allowed . it is not any worth either arrogated vnto my selfe , or derogated from others , but my studious desire and vehement affection in this particular , together with some speciall experience and paines vpon diuers occurrents , and occasions extraordinarily hapning , that hath drawne me forth to offer my opinion as the widdowes mite , more haply in good will , and hearty affection , then in true value or deserued esteeme . if it may only giue occasion vnto a more exquisite pensell , it is the heigth of my intention , and a complete recompence of my endeauour . for this cause , and for common easie reading and apprehension , i haue purposely auoided , and discontinued the smooth thrid of a continued laboured stile , and haue for the most part preferred and inserted a plaine texture , of a more vulgar and carelesse phrase and word . the enuious haply may cauill , that a physition out of his owne supposed precincts , should rush into sacred lists , or enter vpon so high points of diuinitie , as by an vnauoidable intercurrence , doe necessarily insert themselues in this proposed subiect . diuinitie it selfe doth herein answer them . in the theory of theologie , it is the dutie and praise of euery man , to be without curiositie fruitfully exercised . for as touching matter of diuinitie , as it falleth out , or is incident in the discourse of this small treatise , i onely propound such reasons and considerations therein , as in common are allowable and commendable in euery christian man , and therein i doe neither vsurpingly controule others , nor controulingly conclude my selfe , but willingly submit vnto the graue censure and dictature of the learned and reuerend diuine . if therefore ( good reader , ) i haue here published or communicated vnto thee ought thankes-worthy , as it is by me freely intended vnto thee ; so let it not from me be vnfriendly extended by thee . if i haue in ought erred , let it be thy praise and goodnesse to make thy vse thereof without abuse . if thou hast formerly thought amisse , and doest here reade that is more right , be not ashamed ●o acknowledge thy better knowledge . if thou list not to know , then know , that truth shall iudge thee , and iustifie her selfe without thee . thy well-willing friend . iohn cotta . the triall of witch-craft : shewing , the true and right methode of the discouerie . chap. i. of naturall knowledge , and how it is solely acquired , either by sense , or reason , or by artificiall and prudent coniectation . as there is one onely infinite , which hath created all things finite : so is there one onely finite , most neerely like vnto that infinite , which is wisedome and knowledge in men & angels . the knowledge which is giuen to angels , is only known to god & angels . the knowledge which is giuen to man , is knowne by man , limited measured and confined . it is therefore by the most wise philosophers and fathers of former times , & the sages of later times and ages agreed , by a generall consent & harmony of the same truth , that all things which are allotted man to know or vnderstand , are by two waies , or instruments solely to be atchiued or hoped . the first of these is the inward vnderstanding : the second is the outward sense : the vnderstanding hath knowledge diuers waies . first immediatly , by an inbred idea & vnderstanding of certaine generall notions common vnto all men , and in them , and with them borne . this , though intellectual , may bee in some sort assimulated vnto that naturall instinct in bruit creatures ; by which , when they come first into the world , yet immediately by the direction of nature , they refuse , and flie from that which is euill and harmefull , and seeke and know that which is needfull vnto their life and preseruation . secondly , the vnderstanding hath knowledge by ratiociation , by the discourse and vse of reason . by this ratiocination , we doe in many things gaine a certainety of knowledge ; in other some a probability and likelihood onely of certainety , yet oft-times in a very great neerenesse and affinitie with certaintie . knowledge likewise commeth by the outward senses , which doe certainely and vndoubtedly informe the vnderstanding concerning their seuerall proper obiects , where the facultie is sound , and the instruments of sense , and the outward meanes of conueyance are rightly disposed . among these fiue senses , the fight and hearing , the eye and eare , are the most excellent and chiefe wayes of multiplication and increase of naturall knowledge . besides these wayes of knowledge ; namely , the inward and the outward sense , there neuer was , nor euer can be enumeration of any other . for this cause the philosophers haue diuided all things that are incident vnto mankinde , to know or vnderstand ; either vnto such things as immediatly in their very first thought or mention do proue themselues , & at the first consideration or sight are euident vnto all men ; or such as are directly inferred and necessarily proued by other propositions , or such as by prudent ghesse onely and likely coniecture giue a faire probability of truth and certainty . such things as immediatly proue themselues , and are vndoubted , in their first view , are subiect either to the sense onely , or vnto the vnderstanding onely . such things as are only proper to the sense , and thereto immediatly and properly subiect , are things seene , heard , touched , tasted , smelt ; as colours , figures , lineaments , sounds , musike , hardnesse , softnes , drines , moisture , roughnesse , smoothnesse , sowre , sweete , diuersity of odours and the like : in which , without the vse of the fiue senses , men cannot be sensible or know any thing in this inferiour world vnder the heauens . such things as are subiect vnto the vnderstanding onely , and not vnto the sense , and immediatly proue themselues , are generall notions and receptions , inseparably fixed in the vnderstanding of all men . of this kind are these positions in philosophie . all things that are made , haue their matter , a out of which they were made , haue their speciall formes and difference , by which they are a part that they are : and lastly to that being , which they are , are risen from that which they were not . likewise , these positions in logicke : euery proposition is true or false , affirmatiue or negatiue , and extendeth generally vnto all vnder the same kinde , or to some particulars , or to a singular , or is indefinite . likewise , in arithmaticke these : one is no number , one cannot be diuided , or is indiuisible ; foure is more then two . likewise , in physike these : euery man is sicke or healthfull , or a neuter : contraries are cured by contraries , as heat by cooling , cold by heating , moysture by drying , drynesse by moysting . as in these named sciences , so in all other ; there are the like generall notions , immediatly at the first view proouing themselues vnto the vnderstanding , and euery man in common sense and reason , immediatly consenteth vnto their truth ; and he that denieth it , or seeketh proofe thereof , is esteemed iustly made , or voyd of reason . there are other things also subiect vnto the vnderstanding onely , which do not immediatly vpon the first view or consideration ( as the former ) proue themselues , but are proued by others more cleere and euident then themselues ; as this proposition . the motion of the heauens is not infinite . this is not manifest vnto euery man at first view , but requireth another more manifest then it selfe , to make it manifest thus : that which hath a certaine limitted course , circumuolution and motion , cannot be infinite ; but astronomie for many thousands of yeares hath discouered the courses , periods , reuolutions , and set perambulations of the heauens , and therefore the motions of the heauens cannot be infinite . it may here easily be obserued , how the first position being vnable to proue it selfe , another more manifest doth giue it light , and doth deduce it vnto that , which doth so immediately proue it selfe vnto common sense , and reason , and obseruation of all ages and times , that no idiot can be ignorant , or will deny it . thus hath bin manifested , how some things are immediatly vnderstood in the very first consideration & view : some are proued by themselues , some not proued by themselues , but made euident by others . as many things are in the former kinds & seuerall maners manifested , and euidently proued vnto reason , sense , or vnderstanding : so are there many things neither by themselues nor by other euident , neither to the vnderstanding and reason , or to the outward sense at the first apparent , but remaine ambiguous and doubtfull . in these things certainty of knowledge by manifest proofe failing , there remaineth no other refuge , but prudent and artificial coniecture , narrowly looking & searching thorow probabilities , vnto the neerest possibilitie of truth & certainty . fom hence doe arise excellent vses and benefits vnto vnderstanding , though not so farre forth ofttimes gained , as is desired vnto all priuate ends , yet so farre forth , as maketh wise and vnderstanding men excell and shine before others . hence it commeth to passe that in doubtfull cases , counsels and attempts , one man is seene and knowne to ouer shine an other , as much as the glorious sunne doth his ecclipsed sister , the moone . hence haue issued so many noble and heroike vertues ; sagacitie , exquisitnesse of iudgement , prudence , art , in the administration of high affaires . for , although in probabilities are no euident certainties , yet doe they so farre forth oft-times aduantage and aduance vnto the knowledge of certainety , that it is almost equall vnto certainty , and doth perswade and settle discreete resolution and disposition in all affaires . in this consisteth the height , the tope , the som of art , and the perfection of all humane knowledge , aboue or beyond which , no man could euer soar or leuell . by this light onely the former mentioned meanes failing , is oft times gained much excellence of natural knowledge to man , beyond and without which the eye and sight of knowledge in man is sealed vp , his vnderstanding darkned , and cannot know many hidden things . and thus to him that rightly doth meditate and consider , it is vndoubtedly cleere and certaine , how the creator and infinite prince of all principles hath founded the beginning & end , the power and posse of all knowledge , vpon one of the former waies of inuestigation , beside which there is no naturall knowledge to be expected . philosophie as yet neuer found other * waies vnto that infinite number of all arts and sciences , so admirably flourishing thorow so many ages of the world . for this cause the most excellent & prime philosopher , aristotle , reiecteth whatsoeuer cānot be found by sense , or proued by reason , as spurious . likewise ptolomie hath bounded the true art of astronomie within fatum physicum , within a necessitie in nature , and to distinguish it from superstition ( wherwith curiositie vsually defileth or intangleth it ) doth limit it intra conuenientem naturae modum , that is , within proportion and measure answerable to reason and nature . for this cause also , all true philosophers haue determined the two onely instruments of all true arts , to bee reason and experience , which galen doth call the two legges whereupon the art of physike doth consist . and therefore in the second chapter of his finitiones medicae , he saith , optimus is est medicus , qui omnia in medicina recta agit ratione , that is , hee who doth all things in his subiect of physike , according to right rule of reason , is the most excellent physicion . from hence also all true artists haue defined art to bee , habitus cum ratione factiuus , that is , a settled habilitie , and promptnesse of action , and operation according to reason . vpon this ground others haue built other true rules and obseruations , concerning true and lawfull arts. therefore ( saith galen ) ars non est ex ijs quorum neutiquam est potestas , isagog . chap. . that is , art is not of such things as cannot be accomplished . which is worthy noting , to distinguish prestigious and supposed arts from true art. to this others likewise haue added another obseruation , that is ; that art is imployed about such things as are in reason profitable and not vaine . so saith scaliger , exercit . . sect. . ars non est de rebus inutilibus . it is yet further obserued vpon the same ground , that true art doeth not confound or cloud it selfe in mists , but reduceth vnto order , light and reason , things dissipate , confused , and out of order and reason ( as cicero affirmeth ) ars res diuulsas dissolutasque conglutinat , & ratione quadam constringit . vpon the same grounds diuers renowmed common weales haue expelled all false and forged arts : as , necromancy , aeromancy , geomancy , with other sortiligous diuinations . vpon the same reasons , diuers emperors , kings , kingdomes and lawes , haue exploded , censured , and condemned all such as vnder pretext of the wholesome arts of astronomy , mathematikes , and the like , haue runne into foolish curiosities , impostures , and deceitfull practises . iustinian the roman law-giuer and emperour , his lawes are extant to this purpose . likewise tiberius his decrees for the expulsion of counterfeit mathematicians and magicians . and vlpian in his booke de mathematicis & maleficis , testifieth the publication of their goods , and their inhibition by the emperours from communion with other citizens so much as in fire or water . and as reason , good lawes , kingdomes , nations , and common-weales haue distinguished ingenuous , liberall , true and profitable artes , and sciences builded vpon reason , trueth and vnderstanding ; from base , ignoble , vnprofitable , needlesse , curious , and erronious artes : so hath the holy scripture both iustified , sanctified , and commended the one , and condemned , and nominated with rebuke and shame the other . the first is euident , exod. . verse , , , , , . where almightie god doeth testifie concerning the knowledge and skill of workmanship in gold , siluer , and stone , that hee gaue it by his spirit vnto bezaleel , and aholiab , who were workmen according to knowledge and vnderstanding in that lawfull art , profitable vnto the building of gods house . the second is manifest , actes . verse . where it is in their due commendations recorded , that those who before vsed and practised vaine and curious arts , when they were by the preaching of the apostles truely conuerted , in token of their vndissembled repentance , they absolutely renounced and disclaimed their vaine learning , and openly burnt their bookes , though valued at an high rate and rich price . chap. ii. that no knowledge can come vnto man in any art or science , but by sense or reason , or likely and artificiall coniecture , is proued by the science and knowledge of physike in stead of all other arts and sciences . now for the better impression of that which hath beene before said : that is , that nothing is or can bee detected , or is liable vnto mans knowledge , which commeth not vnto him by the helpe of reason , the inward or the outward sense , demonstration , ratiocination , or iudicious and prudent coniectation in reasonable likelihood : let vs examine any one particular , ingenuous , liberall or lawfull art or science , in stead of many , and therein view , how by the former mentioned keyes , doores and entrances solely , are opened the wayes vnto their contemplations , study , and perfect apprehension . and if one art or science may bee sufficient herein , i thinke it most fit to choose my owne , because as to my selfe most prompt ; so vnto any other not vnprofitable . all diseases that happen vnto the body of man are either outward or inward , and therefore either seene by the eye , and deprehended by the outward sense , or conceiued onely by reason and the inward vnderstanding . inward diseases , and subiect onely vnto reason and vnderstanding doe sometimes appeare clearely and certainely to reason and vnderstanding ; sometimes they doe not appeare certaine , or by certaine notes or signes , but by likely markes onely , which are the grounds of artificiall coniecture . and as some diseases are apparent to outward sense , some euident to inward reason , some by artificiall coniecture onely in learned , exact search and perquisition pursued vnto their discouery : so also are many diseases hidden from all these wayes of inuestigation , and therefore remaine as remembrances of mans manifold ignorance in this life , and of the secret reseruation of gods decree and prohibition . as then in those diseases which are apparent vnto sight , it is blindnesse in a physicion to make question ; in those which are euident to reason , to make doubt , is reasonlesse fatuitie ; in those which may be attained by artificiall coniectation , search or perquisition , either to be stacke , is sloth , or to bee vnable , is insufficiencie : so in those diseases , which neither outward sense , nor inward reason , nor art , nor artificiall coniecture can possibly discouer ; to hope or seeke beyond sense and reason , and reasonable likelihood , is reasonlesse and senselesse striuing , and impatience of those bounds which god hath set to limit the curiositie of man. for better proofe and illustration , it will not bee impertinent to nominate some particuler diseases in all these kinds . first for outward diseases , and such as are euident to outward sense , they are infinite . who that is the least practised in physicke , doeth not assuredly know , when , with his eyes hee doeth behold an inflammation , a schirrus , a gangrene , cancer , callus , fistula , vlcer , leprosie , psora , struma , petechia , variola , iaundes , gout , tabescence , extenuation , and the like . secondly , for inward diseases euident to reason ; he that is least learned , doth know that all diseases which may be defined , must necessarily be euident to reason ; as also , that it is not difficult to define innumerable diseases to him that is able to * conioine with the part affected , the true immediate kinde of the affection . the stomacke ceasing her proper function of concoction , or depriued of appetite , doth it not thereby manifestly prooue vnto reason some inward ill affection therein ? if with that ill affection bee ioyned a manifest inward heate about the region of the stomacke , accompanied with an ague , drinesse , thirst and other accidents , and consequences of heate , is not as plainely detected the kinde of the affection to be hot ? thus both the part affected , which is the stomacke apparently ( because there the former accidents are found originally moouing and first seated , ) and also the ill affection ( which by the manifest burning heate doth prooue her kinde ) being both conioyned , doe truely define the disease to bee an inflammation of the stomacke . the like may bee saide of the inflammations of all other inward parts of plurisies , phrensies , inflammation of the liuer , spleene , wombe , reines , guts and other parts , the certaine testimonies of excessiue heate giuing demonstration of an inflammation , and the paine ( or at least , some defect ) or defection in the proper offices of the parts manifesting the parts themselues . as concerning inward inflammations of diuers parts , so likewise of inward vlcers , and other maladies may be instanced . the disease of the bladder is oft certainly knowne , by paine in the part , or by cessation of his proper functions , or defection therein , and the kinde of disease therein by the excretions oft-times proceeding from it . and thus an vlcer is oft discouered in the bladder , by paine , with purulent and sanguiuolent miction . diseases likewise of the head are certainly discouered and detected vnto reason , by defects growing ; sometimes in the vnderstanding , sometimes in the memory , sometimes in the imagination , sometimes in all those together , & sometimes in the general motion of the whole body . diseases of the heart likewise , appeare by the euill and faulty motions of the pulse , by soundings and defections in liuelihood of the spirits and vitall faculty . diseases of the wombe or mother likewise doe oft demonstrate themselues by depriued or depraued motions . it were tedious to make a particular enumeration of all diseases of this kinde , which are in the same manner euident and apparent vnto reason . now let vs briefly also consider some diseases , which are neither euident to reason , nor manifest to sense ; but are gained , detected , and hunted out of their deepe and hidden couerts , by the quicke and exquisite sent of probable and artificiall coniecture ; the necessity or vse whereof , either in an ambiguous complication of doubtfull diseases , or in the extrication of any intricate single affection or malady , there is no man in physicke exercised , who doth not dayly finde . many examples of diseases of this kinde would cause the small body of this little worke voluminously to swell : we will therefore onely propose one . let vs suppose a sicke man , doubtfully and diuersly with these accidents afflicted : namely , a continuall feuer , a cough , spitting of blood , shortnesse of winde , head-ache , deliration , want of sleepe , drinesse , thirst , paines in diuers parts , sides , ribbes , backe and belly : what disease or diseases here are , can neither be manifest to sense , distracted in this confusion , multitude and concurrence of accidents ; nor yet be euident to reason at the first view , because it requireth so different consideration , and deuided contemplation of so many seuerals apart . here then it remaineth , that learned , iudicious , prudent , and discreete artificiall coniecture proceed exactly to distinguish & analise , as followeth . all the sorenamed paines , distempers and accidents may indifferently arise , eyther from the lungs inflamed , or the liuer , or the midriffe , or the pleura ; because any one of these by it selfe doth vsually bring forth all , or most part of them . heere then prudent , artificiall , and exquisite perpension doth exactly valew and esteeme all the different manners , quantities , qualities , positions and situations of paines ; likewise accidents , motions , times , manners of motion , caracters , orders , and all other both substantiall and circumstantiall considerations . and first , as touching the feuer , head-ache , thirst , idlenes of braine ( because they are common to many other diseases besides these , and require no curious , but a more carelesse and common respect , ) prudent and circumspect coniectation doth leaue their needlesse confusion of more vsefull and needfull perpension , and doth more narrowly search about those accidents , which are more inseparable , proper and peculiar vnto the diseases named , and by exact disquisition in their differencies , doth notwithstanding sist out their hidden and secretly couched differencies , by which , in exact view they are found and distinguished sufficiently differing . the inseparable accidents which doe peculiarly , or for the most part accompany the diseases before named , that is , the inflammation of the lungs , the liuer , the midriffe and the pleura , are cough , shortnesse of winde , spitting of blood , paines about the ribbes , sides , belly , which in all these named diseases , more or lesse are present , either primarily , or by consent of one part with another . these , though seldome absent from most of the foure former diseases , and therefore not easily distinguished , when they proceede from th' one or th' other ; yet rightly weighed , and accurately considered in their seuerall manners , measures , and right positions in euery one , when apart and single , they doe likewise in their confused mixture one with another , yeeld distinct and seuerall difference to him , that in a iudicious and discerning thought , doth beare their iust distinctions apart . for illustration , spitting of blood is vsually a companion to all , or most of the foure named diseases ; but in one in lesse quantity , in another more ; in one after one manner , in another after another ; in one by vomiting , in another by expectoration , and in another by coughing ; in one with much expuition , in another with little ; in one with danger of strangulation and suffocation , in another without ; in one with thicknesse , blacknesse , and small quantity of bloud , in another with thinnesse , brightnesse of colour , and more quantity ; and in one of these also with lesse , and in another with more difficulty and labour . shortnesse of winde , or difficulty of breathing , is a common companion to all the named diseases ; but in one with frequent expuition , in another without , and where , with expuition , in one with more facility , in another with difficulty , in one with one manner of distension of the instruments of respiration , in another with another , in one kinde of difficulty of respiration more frequent , in another lesse , in one more grieuous , in another tolerable . the like may be said of coughing , and paines . coughing in one of the forenamed diseases is with much , in another with little , and in another with no expuition at all ; in one continuall , in another with intermission ; in one with intension , in another with remission ; in one loud , in another still ; and where , with expectoration , in one of one colour and quantity , in another of another , and in another of none at all ; in one easie , gentle , free and without paine , in another , grieuous and painfull ; yea suffocatory , and neere to strangle . paine likewise is a common companion to all the mentioned diseases ; but distinguished in the one and the other , by the manner , nature , and situation of the seuerall parts , which apart is euery one it possesseth , and also by the different oddes , fashions , and kindes of paine ; some being sharp , some dull , some quicke , some slowe , some with distension , some with punction , some with heauinesse and sensible weight , some more grieuous to the patient lying , some to him sitting or standing , some more calme in one position of the body , and some in another . and thus prudent an skilfull coniecture , by due and diligent perpension , comparing together oddes , and exactly referring vnto true discerning the seuerall properties and differences of accidents , their manner proportions , and other due circumstances , doth in the end reduce euery accident to his right disease , and euery disease to his right cause ; whereby the prudent , and iudicious physicion doth cleerly vnderstand directly and timely to apply proper and pertinent remedies . and thus in doubtfull cases , which are neither euident to reason , nor manifest to sense in the art and exercise of physike , it is manifest how solert and accurate coniectation , through the clouds and mists of ambiguities , doth in the end so cleerely send forth and giue so faire a light , that doubt it selfe doth become out of doubt , and is little inferiour vnto certaine and plaine demonstration . as a short summe of all that hath been said , whatsoeuer hath beene declared of diseases , the same may bee propounded concerning their issues very briefely . the issues of all diseases are either informed from sense , or euident by reason , or serutable by artificiall coniecture . examples of the first kinde are manifest , when with our eyes we behold the motion and sense externall and other outward functions of the body , either abolished , or in an high degree depriued of their power and naturall vse . this certaine testimony of our sight doth certainely informe the vnderstanding , concerning the dangerous issue . examples of the second kinde are manifest likewise , we finde either the causes of diseases vnremoueably fixed , or the disease it selfe rooted in the substance of any of the principall parts , or accidents in malignitie , vehemence , and fury irresistable . in these cases a doubtfull and hard issue is euident to reason by iust consequent . examples of the latter kind are also apparent , when in diseases , good and euill signes are so doubtfully mixed , that some promise life , others as much threaten death : some in number discourage , other some in worth as much as incourage . we doe oft see and know in the middest of this mist and darknes , where there appeareth not to a common sense so much as the least shew of any indication of certaine issue ; yet through the exquisitenesse of prudent & artificiall perpension , and due exact distinction in the forementioned seeming inscrutable oddes ; the learned physicion euen in the first scarce sensible budding of indication , and in the first most imperfect and scarce-being thereof doth oft discouer that true euent , which vsually and for the most part is seene and obserued to come to passe . if any man not rightly apprehending reason , make a doubt or question of any such possible exquisitnes , let him consider and behold it by an easie example . in an inequalitie of one and the same vermiculant pulse , where the beginning of the same distension is quicker , the next continuation or middle part is s●ower , and the beginning of the end thereof , ending almost before it begin : it must needes be very difficult , nay , almost impossible vnto the first view of sense or reason , or to a common iudgement or learning , to diuide really , and distinguish this one short small motion into two or three distinct times and parts of motion , the space so very short , the faculty of mouing so low and weake , and the mouing it selfe almost altogether in an insensible exiguitie , and an indiuisible degree of lownesse . wee see oft-times a common vulgar cannot in his reason conceiue it , much lesse by his sense at all perceiue it . neither is it found easie to euery man , though learned therein , yea , or educate thereto , either perfectly to apprehend the generall idea of such a motion , or at all in the first proofes and tryals of his sense or hand to deprehend any particular . notwithstanding , the physicion that exquisitely discerneth and iudgeth , doth both in reason see , that euery single smallest motion , hath his diuers distinct diuision of parts , & also by his discerning , wary , iudicious and exercised touch , doth apartly detect and discouer it : and thus hath been proued by seueral instances taken in the art of physicke , in steade of al other arts and sciences , for auoiding tediousnesse and confusion , that all knowledge , all art , all science whatsoeuer giuen vnto man , hath no other entrance , meanes , or wayes thereto , but thorow sense or reason , or prudent and artificiall coniecture , sagacitie and exquisitenesse of iudging and discerning thereby . and that it may the better appeare , that beyond these waies and lights , the physicion cannot finde any knowledge or discouery of diseases : let vs view some particular examples of some diseases for this cause vndiscouerable , and not to be detected : and therewith consider the impossibilitie of discouery to consist solely herein ; namely , for that they are remoued from any capacitie of sense or reason , and from the reach of all artificiall search , scrutiny & accurate insight deriued from both , which is the highest straine of humane vnderstanding . in the generall it cannot be denied ( except of such whose vnderstandings are extremely blinde ) that it is impossible , that those diseases should or can bee at all so much as suspected ( and therefore much lesse knowne ) which yeeld no shew , no signe , no indication of themselues . there needeth hereof no other , nor better proofe , then the enumeration of some particular diseases of this kinde . are not diuers secret and hidden apostemations , and other inward collections of vicious matter in the body , dayly seminaries of vnexpected and wondred shapes of corruption and putrifaction , which lying long hidden in the body , and by an insensible growth taking deepe roote , in the end sodainely breake forth beyond all possible expectation , or thought of the most excellent , exquisite and subtill circumspection and disquisition ? for a briefe confirmation hereof , hollerius doth mention a man , the cause of whose disease while he liued , being vnknowne to physicions , and art , after his decease his guts were found gangrened and perished , and therein things viewed like vnto water-snakes , and his liuer full of schirrose knots . there happened vnto my selfe this yeare last past , a patient , a very worthy gentleman , who being extremely vexed with the strangury , disurie , and ischurie together with pissing of blood in great abundance , and the stone , by the vse and accommodation of remedies , found much ease , mitigation of paines , and qualification of the extremitie of all the former accidents . notwithstanding , for that there were certaine indications of an vlcer in the body or capacitie of the bladder , his recouerie was not expected , but after his decease , in the dissection of his body , his bladder was found rotten , broken and black , without any manifest matter therein as cause thereof , or so much as one stone , although hee had formerly and immediately before auoided many stones at seuerall times . this i produce , being fresh in memory , as an instance of impossibilitie of knowledge vnto a physicion in many and frequent cases . for how could the fracture or colour of his bladder , while the patient was liuing , by any exquisitenesse of art or vnderstanding , be knowne in any possibilitie , meanes , or power of man , although all the other accidents aboue mentioned , were vndoubtedly , by certaine indications and signes discouered ? i might here deliuer many other like examples out of mine owne knowledge ; i will onely call to remembrance one more . i was of late yeares physicion vnto a right noble lady ; the cause of whose apparent dangerous estate , diuers learned and famous physicions conioyned with my selfe , could neuer discouer . in the dissection of her body after her decease , her heart was found inclosed with a shining rotten gelly , and the very substance of the heart of the same colour . in the same lady , an intolerable paine about the bottome of her stomack , by fits depriued her of all ease by day , and of rest by night , and could neuer be either knowne in the cause , or remooued in the accident by any meane or remedy : but after death , in the dissection of her body before mentioned , a black round gelly as bigge as a tenice ball , did manifest it selfe in that place , where , in her life , the intolerable paine was seated and fixed . of this euill discoloration of her heart , of the matter and euill colour of that matter wherewith her heart was inuironed ; as also of that collected gelly in her stomacke , what possible knowledge ( thinke you ) or exquisite vnderstanding , or art of man could euer in her life time giue any notice or information ? like vnto this is that which hollerius in the . of his rare obseruations doth mention . in a sicke man perplexed in a strange manner from an vnknowne cause in his life , after his death his liuer and epiploon did appeare corrupted and putrified , his stomacke toward the bottome bruised and full of blacke iuice or humour . christophorus schillincus , opening the body of a childe after death , reporteth , that hee saw in the small veines , running thorow the substance of the liuer , many small scrauling wormes then liuing . beniuenius doth make mention of a woman tormented grieuously by a needle in her stomack , which was impossible by any art or exquisitnesse of vnderstanding to bee conceiued or suspected , if nature it selfe working it out thorow the body and substance of the stomacke , vnto the outward view and sense , had not so discouered it . i will not here mention the generation of wormes , stones , and the like in the guts , gall , heart , longs and other parts , of which no art , or excellence of knowledge can possibly take notice , vntill they haue prooued themselues vnto the sight . many diseases of these kindes being fearefull and terrible accidents , and afflictions vnto the body , yet for the most part are neuer detected ; because they haue not onely no proper t●ue certaine likely , but no possible meanes or way of indication or notice at all , in any reason or vnderstanding of humane art or science ; without which the most exquisite and scientificall clarkes are altogether disabled , and must necessarily bee ignorant . thus hath beene at large manifested , that nothing can bee vnto the physician in his art and science knowne , which either by outward sense or inward is not apparent , or by likely and artificiall coniecture from both , is not detected or discerned . the like might bee vrged concerning the trials of lawe and iustice , and inquisitions of offences and errors against the law , which are the diseases of a common-weale , as the former of the body of man. many offences against the lawe are apparent vnto the outward sense , as sight or hearing : and therefore being witnessed by hearers or beholders , are without doubt or difficultie immediately dispatched , sentensed , and adiudged . many also are euident to reason , which therefore are held and reputed inuincibly and infallibly to conuince . many offences also there are , neither manifest to sense , nor euident to reason , against which onely likelihood and presumptions doe arise in iudgement ; whereby notwithstanding , through narrow search and sifting , strict examination , circumspect & curious view of euery circumstance , together with euery materiall moment and oddes thorowly , and vnto the depth and bottome by subtill disquisition fadomed , the learned , prudent , and discerning iudge doeth oft detect and bring vnto light many hidden , intestine , and secret mischiefes , which vnsensibly and vnobseruedly would otherwise oppresse and subuert the common-weale . when by none of these wayes of extrication the trueth can possibly be gained , the wise and vpright iudge vnto necessitie in want of due warrant vnto iust proceeding , doeth with patience and sobrietie submit . for this cause ( as may be seene vpon records ) many cases iustly necessarily and vnauoidably stand perpetually inscrutable , vndecided and neuer determined , as certaine proofes & euidences of the limitation and annihilation of mans knowledge in many things of this life : almightie god oft-times decreeing to hide some trueth from the fight of man , and detaining it in his owne secret will and pleasure . chap. iii. whether witch-craft haue any other wayes or meanes of inuestigation , then these before mentioned , and what is the true inuestigation . it hath beene at large before declared , how god and nature haue limited and confined all knowledge of man , within certaine wayes and bounds , out of which , and beyond which it cannot passe ; as also for that cause , that no iustifiable art or true science whatsoeuer , doeth or can exceed those restraints . there haue bin also diuers examples produced of the necessitie of mans ignorance , in the impossibilitie of much knowledge , and discouery of things hidden and inhibited by the iust and vnsearchable decrees of god and nature . it remaineth now to enquire concerning our particular subiect of witch-craft , whether in the common way of all other detections of trueths , it ought likewise consist ; or whether by it selfe it haue other priuiledges beyond all other trials . if reason be the sole eye and light of naturall vnderstanding which god hath giuen vnto reasonable man ( as is before prooued . ) if without it can be no naturall knowledge , no art , no science , no discouery . if law among all people and nations be so iust in all things , as to doe or allow nothing against true reason ( in which consisteth right . ) if god himselfe , and all flourishing common-weales haue tyed men and lawes , and the decision by them of all doubts , questions and controuersies , either vnto right proofe , euidence and allegation , according vnto reason , or at least , faire likelihood , presumption , and probabilitie ; and beyond these there neuer was , is , or can bee any iust iudgement or triall : how is it possible that man can attaine any knowledge of witch-craft , if not by those meanes , by which onely his nature is capable of whatsoeuer is allotted to bee knowne thereto ? if this bee infallibly true , man must either by the former common wayes of knowledge and detection , know likewise and detect witch-craft , or else bee altogether ignorant thereof ; whereof the contrary by dayly experience is manifest . it may bee and is obiected , that it is a hard and difficult matter to detect witch-craft , by the former and ordinary courses , as is oft seene and found apparent . so is it likewise equally difficult , and as hard by the same meanes oft times , for many a iust man to prooue and cleere his opposed innocency , and for many an iniuriously wronged wretch to prooue his right , to defend his goods , yea , life it selfe from violence ; notwithstanding , this is no allowance vnto another way , no reason or iustification of any vnwarranted way , or way out of the way of reason , iustice , and law , bee his burden neuer so importable , or his iniury exceeding crueltie . for , if god had allowed vnto men alwayes smooth , assured , certaine and infallible wayes vnto the satisfaction of their wants , and the accomplishment of their intentions and desires without failing ; what would become of religion , vertue , and wisedome ? then should euery man be alike wise , and men would bee so confident in their owne strength and power , and so proud , that they would forget god and neuer thinke of the almighty . if the meanes and wayes vnto all knowledge , and the information of our desires and affections , did meete with no impediment , to opposition , no contradiction , no casualty to intercept , and all things should prosperously succeed vnto our meanes and endeuours , there would neuer bee any vse of patience , t●perance , or dependance vpon the diuine prouidence ; and consequently , little acknowledgement , and lesse worship and adoration of our creator , who according to his wisedome , good will and pleasure , doth otherwise gouerne , guide , order and dispose all things . for if vnto our supposed needfull ends , vses and necessary desires were certaine and vncontrouled wayes , nothing impossible , nothing denyed ; then were our lust a lawe , and man in no power but in his owne , in no awe , in no law , in no rule . therefore almightie god in his great and vnspeakeable wisedome hath subiected vaine man , and made his pride subiect to infinite creatures , limits , restraints , coertions , thereby to reach him true wisedome , pietie , trust , dependance , worship , and adoration of his all-restraining and allimiting vnlimited power . man therefore must thereby learne to be contented so to know , as therewith to learne to know himselfe ; that is , with his large portion , his lot , his manifold indowments , his excellencie of sense , reason , vnderstanding , prudence , art , not to forget or spurne at their interdictions , prohibitions , and inioyned lots , beyond which to desire to know , is curiositie , is folly : s●pientia , ve●a nolle nimis sapere , saith the poet. it is true wisedome , not to bee too wise : that is , not to know , nor desire to know more then is allowed or needfull : needfull , not in our desires , but gods decree . here then let ●e intreat reasonable men , not too much ( as is vsuall ) to swell with indignation , or to be puffed with impatience , where god doth not apertly reueale & plainely ( as they desire and thinke needfull ) the subtill engines , and mysticall craft of the diuell in the machinations of witches and sorcerers ; but soberly , modestly , and discreetly , so farre forth be contented to pursue the tryall and iust way of their discouery , as with sense , with reason , with religion is iust and righteous , knowing that whatsoeuer is beyond these lists , is reasonlesse , senselesse , and impious . for since god and nature ( as is before said ) hath limited the scrutinie of all true arts , and sciences , all naturall knowledge for discouerie of controuersies and resolutions vnto the lights of reason and sense , & artificiall coniecture , prudence , art , sagacitie , and subtiltie of vnderstanding deriued from thence ; vnto what other barre or seate of iustice can witch-craft appeale or be brought ? it may be obiected , the art of witch-craft , being supernaturall , and the practice thereof sustained by an extraordinary power ; that therefore the meanes and wayes of discouerie must bee likewise more then ordinary and supernaturall . hereto is truely answered , that since the nature and power of spirits is vnknowne vnto man ( as all things supernaturall ) and can bee , and is no otherwise knowne , but by examining the workes issuing from thence , and comparing them aright with that which is naturall ( because man in his reason and vnderstanding cannot discerne that which is truely transcending his nature , otherwise , then obseruing how farre it exceedeth that which is according to nature : ) therefore ( i say ) the workes of the diuell , or witches , though sustained and produced by a supernaturall power , yet can haue no other way for their detection by man , but that which is ordinary vnto man , and naturall and possible vnto man ; for that which is aboue or beyond his power , or nature , is not his owne . from hence must necessarily be concluded , that there is no other ordinary way vnto man ( who knoweth or can know nothing but that is naturall ) vnto the discouerie of that is supernaturall , but that way which is likewise naturall . although therefore the subiect of witch-craft require a greater measure of knowledge to discerne that which is therein really , and truely supernaturall , from that which in nature oft-times hath a very great likenesse , and a deceiueable similitude therewith : yet is the way vnto that knowledge , the common high way which conducteth vnto all other knowledge whatsoeuer . and that this also is the same way & direction , which the holy scripture it selfe doeth intend , for the discouery of witches , and their sentensing is manifest . num. . . deut. . . and . . matth. . . iohn . . . corinth . . . hobr. . . in these named places it is required , that no man bee iudged in matter of weight , or death , but by the testimony of two witnesses , at the least . witch-craft therefore being a matter , both of weight , and death , cannot according vnto gods word , bee iudged but by testimony of witnesses : whatsoeuer is witnessed , must necessarily bee subiect to sense , since no man can witnesse ought , whereof there is not sense . from hence then it is ineuitably concluded , that the workes of witches , are no other way to bee discerned , or iudged , but by the common way of discouery , by deedes , and workes apparent to sense , and the testimony thereof . let men then bee perswaded and contented ( since god hath alotted , and allowed vnto the nature and power of man no other way ) in this onely warranted true way to seeke the discouery , to finde the footing , path , and steppings of witch-craft , as of all other things , which by the decree of god are reuealed vnto man , and subiect vnto the knowledge of man. it may bee here demanded , whether almighty god doth not extraordinarily , and miraculously at some time discouer this so abominable sinne of witch-craft , aswell as by ordinary meanes leaue it vnto discouerie ? this doubt shall more fitly in more due place be hereafter at large discoursed . it hath now beene here manifested , that there is or can bee no other ordinary tryall of witch-craft , then that which is common vnto all other detections of trueth : and also that all derections subiect vnto the discouerie of man ( as hath beene before cleared ) are drawne and deriued either from sense or reason , or likely probability raised from both . before i doe proceed farther , for his more facill vnderstanding , i doe admonish the reader , that hee distinguish , what is meant by the supernaturall workes ; namely , whatsoeuer is effected , in , vpon , or by any corporall substances , or sublunarie bodies , which is aboue the nature , and power of those bodies , or sublun●rie substances . they are not supernaturall , in regard of those spirituall substances , which are the proper agents , and vnto whom such workes , are no more then naturall ; but in regard of those bodily substances , vpon which , in which , or by which , those spirituall substances doe worke , as meerely their patients , and being in themselues , or owne nature depriued of any such possibilitie . chap. iiii. of the workes of witches and diuels . before wee proceed further to treate concerning matter of witch-craft , according to the former waies of discouery and inuestigation : it will be needfull to distinguish who is the true author , cause , and immediate workman of the supernaturall workes which by sorcery and witch-craft are compassed or brought to passe . all created substances indowed with powers and vertue from god their creator , are either bodily , or corporall substances , or spirituall , or mixt and betweene both . bodily and corporall substances are the heauens , the celestiall bodies of the starres , of the sunne , of the moone ; the bodies of the elements , and all elementarie substances from them deriued and composed . spirituall substances are either angels , or diuels , or soules of men after death , separated from their bodies . mixed substances , partly spirituall , partly bodily , are mankinde compounded of a naturall body , and vnderstanding soule . hence it commeth to passe , that man by his vnderstanding spirit , doth together with angels , spirits , and diuels , participate and vnderstand many things ; as the scripture reuealed ; the history and creation of the whole world ; many truths of god ; the grounds of reason ; the principles of nature ; many generall rules and obseruations , and infinite particular obiects of many things past , present , and to come . but for that this vnderstanding soule is depressed , and imprisoned in this life by the body , by the passions , diseases , and manifold incumbrances thereof , and cannot extend or inlarge it selfe further vnto any portion of knowledge , then thorow the narrow windowes , closures , parts and organs of the body : therefore must necessarily the knowledge of man be much inferiour vnto that measure of knowledge , which spirits , being of a more subtill essence , and free from the burden and incumbrance of an earthly tabernacle or prison , doe in a more large extent inioy . as is said of the difference of knowledge in spirits , beyond the power and nature of man : so may be said from the same reason of the difference of the workes of spirits , farre inlarging and extending their vertue and power , beyond the power and force of men . the workes of men , are confined within the power and nature of these sublunarie bodies , vnto which they are annexed , and tyed . the workes of spirits are limited to no corporall substance or body , but spaciously compasse the whole and vniuersall body of the sublunary or inferiour world ( as the diuell doth witnesse of himselfe , iob . verse . ) and are not tied vnto any particular place , but rule generally therin , and in all places by the permission of god , as is euident , eph. . ver . . where the diuell is called the prince that ruleth in the ayre , euen the spirit that now worketh in the children of disobedience : and likewise , ephes . . verse . . where he is called the prince of darknesse of this world . from these vndoubted grounds , it is necessarily inferred , that both all knowledge exceeding the knowledge of man , must needs issue from the knowledge of spirits , and also that all workes exceeding and transcendent , aboue the power and nature of corporall substances , must necessarily be the force of spirits . it may now be demaunded , how the workes of good spirits shall be knowne and distinguished from the workes of euill spirits and diuels , since both their workes proceede from the same nature , substance , and spirituall essence common vnto them both . this shall appeare by the consideration of the orders and sorts of good spirits , expressed in holy scripture , and their properties , besides which , all other are necessarily euill , and therefore diuels ; like vnto whom likewise , by iust consequent must be their workes , the one reciprocally * discouering the other . all good spirits are either angels and messengers of god , specially sent with his holy embassage , to speciall holy men , for speciall holy ends ; as was the seraphin sent vnto isaiah , the . chapter , verse . and as were the angels vnto the shepheards , when our sauiour was borne , or as were the angels which were sent vnto the patriarches of olde , or els tutelar angels , ordinarily commanded to guide , protect , and defend the elect and chosen children of god , as is manifest both by the testimony of our sauiour , math. . verse . . see that you despise not ( saith our blessed sauiour ) one of these little ones : for i say vnto you , that in heauen their angels alway behold the face of my father , which is in heauen . and by that text also , heb. . vers . . are they not all ministring spirits ( saith the apostle , speaking of angels ) sent forth to minister for their sakes , who shall be heires of saluation ? beside these orders of good and holy spirits , neither hath the holy scripture , neither hath the light of reason , or nature , or obseruation , knowne or discouered any other . all the workes likewise and employments of these good spirits , are all and euer obserued to be like themselues , holy , good , freely seruing and ministring vnto the expresse will , knowne and vndoubted pleasure of almighty god , as is certainly confirmed , psal . . verse . praise ye the lord ( saith the psalmist ) ye his angels that excell in power , that doe his commandements in obeying the voyce of his word . all workes therefore or effects issuing from spirits , that cannot bee proued and manifested to be first commanded by god ; secondly , tending folely to the execution of his will ; and thirdly , are not contained in one of the foure first mentioned offices and administrations of spirits , they are all certainely and assuredly to be suspected as workes of diuels and euill spirits , whom god doth permit ( as saith s. augustine in his . booke de trinitate ) to bring to passe such workes of theirs , partly to deceiue those wicked , which god in iudgement hath giuen ouer to be deceiued of diuels ; partly , to quicken and stirre vp the godly and holy man , and to trie and proue him thereby , as hee did his faithfull seruant iob. now for a more distinct cleerenesse and light vnto the proofe of these suspected workes of diuels , it is very profitable , necessary and pertinent , that we consider their kinds , which are two . the first kinde is of such supernaturall workes as are done by the diuell solely and simply to his owne ends or vse , without any reference or respect to any contract or couenant with man. the second kinde is of such transcendent workes , as are done with a respect or reference vnto some contract or couenant with man. in the first , the diuell is solely * an agent for himselfe , without the consent or knowledge of man. in the second , the supernaturall and transcendent workes are truly , essentially , and immediately from the diuels ; also ( because out of the reach or power of any command of man simply ) yet therein man hath a property and interest by couenant and contract , and deriuation thereof from the diuell , which is truely and solely sorcerie , and witch-craft : for since supernaturall workes are onely proper to a spirit , and aboue the nature and power of man , they cannot truely and properly bee esteemed his ; and therefore it is not the supernaturall work it selfe , but mans contract and combination therein with the diuell , his consent and allowance thereof , that doth make it his , and him a witch , a sorcerer , which is a contracter with the diuell . b now let vs proceed to consider how these supernaturall workes in the former seuerall kindes are or may be detected , some by reason , some by sense . chap. v. the workes of the diuell by himselfe , solely wrought without the association of man. it is not destitute of easie proofe , that there are many supernaturall workes of the diuell manifest to sense , wherein man doth not participate in knowledge , contract or consent with him . did not the diuell in the body of a serpent miraculously * reason , dispute , speake and conferre with eua , gen. ? was not his speech and voice vndoubtedly , manifestly , perceptibly , and truly heard , and sounding in her eares ? there then was no man as yet borne that could combine with the diuell in this supernaturall worke , or that could then be found a witch . likewise , was not the diuels carriage of the body of our sauiour , and setting it vpon a pinacle of the temple , manifest to the eye ? was not the fire which the diuell * brought downe from heauen in so miraculous manner , and in so extraordinary power to deuoure so many thousands of jobs sheepe , truly visible ? the messenger escaping to bring the tydings doth witnesse it . was not the power of the diuell seene at such time , as in the gospell he carryed whole herds of swine headlong into the sea ? was not the diuell seene to rend and teare the bodies of men by him possessed , in an extraordinarie and supernaturall manner and sort , marke the first , luke . math. . marke the ninth ? was not the very voice of a spirit heard and distinguished , when the diuell in so fearefull and maruellous manner cryed out in the possessed , math. . mark. . luke ? did not the people behold the miraculous force of the diuell casting the possessed into the middest of them , luke . verse , , ? did not the people heare and behold a foule spirit crying aloud , and in an admirable power and manner comming out of the possessed , marke . , , , ? all these were workes supernaturall of the diuell , and manifest to outward sense ; yet no mention , no suspicion , no reason of mention , or suspicion of a witch or sorcerer : wherein therefore the diuel alone was sole agent . but it may be obiected , that these examples out of the holy scriptures are recorded as things specially seene , or noted in some speciall ages and times , which after-times and other ages doe not , or cannot affoord . the contrary is manifest by the faithfull histories and true reports of ethnicke writers , who liuing in distant ages , doe not differ in the true consent and harmony of the same report , concerning the same things , as they haue succeeded in their seuerall ages . it is not incredible , but certain vnto any common reader , what diuers authors of approued faith and credit , in seuerall ages haue written : how the diuell not onely out of the bodies and seuerall parts , a part of the bodies of men haue vttered words , and spoken with the voice of men , euen as in the gospell he did out of the possessed ; but also out of trees , caues of earth , images & statues . the first is euident by the generall report from one succeeding age vnto another , concerning the pythons pythonici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ventriloqui , and the like . the second was neuer hid many hundreth of yeares , for many ages long before the birth of our blessed sauiour , as is apparent by the famous oracle of delphos , the oake of dedona , the statue of memnon . petrus gregorius tholosanus , in his syntagma iuris , reciteth this history concerning certaine statues at alexandria , that they did fall vnto the ground sudainly , and with an audible voice declared the death of mauricius the emperour , euen at the same moment and point of time when he was then slaine at rome . as the diuell doth shew himselfe by voices and sounds in trees , caues , statues , and the like : so doth he in diuers other outward shapes and formes of other creatures . thus he appeared vnto eua , and spake vnto her in the shape of a serpent aforesaid . of his appearance in diuers other formes likewise are many testimonies . neither doe philosophers differ or doubt herein . aristotle in his metaphysickes hath these words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , substances are called simple bodies , as water , earth , fire and the like , and things compounded thereof , as liuing creatures and spirits : which is so farre forth to be vnderstood of spirits , as they were in assumed shapes visible . orpheus doth number sixe kinds of these visible diuels or spirits . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , spirits inhabiting the heauenly regions , spirits ruling in the ayre , in the water , in the fire , in the earth , and vnder the earth . the spirits in the aire plato saith , are presidents of diuination , of miracles , and of chaldaike magicke . the spirits in the earth , and vnder the earth are such as appeare in the shape of dogges , and goates , and the like , moouing men vnto foule and vnlawfull lusts as ianus jocobus boissardus in his tractate de magia & genijs doth testifie . the same authour vnto this purpose citeth saint august . lib. . super genesi● ad literam , confirming that spirits doe vse the helpe of aerie bodies or substances that they may appeare vnto men . vnto this opinion of the apparitions of spirits variety of story likewise doth bring forth faith and credit . i will not mention the apparition which happened vnto athen●dorus the philosopher reported by pliny , nor brutus his genius after the death of iulius caesar , appearing and speaking vnto him , nor those representations , which in the shape of men appeared vnto lucius domitius , returning toward rome as suetonius reporteth , adding for confirmation of truth in the historie , that the apparition touching his beard , it instantly changed from the former perfect blacke vnto a liuely yellow , and thereupon he was afterward sirnamed oenobarbus . i will not farther cite ancient time● herein . let vs come vnto later daies and writers . it is reported by iohn de serres the french chronicler , that the late reno●med k. of france , henry the . being in his hunting sports , a diuell or spirit presented vnto the kings eares and his whole company , a great cry of hounds , and winding of hornes . the king commanded count soissons to goe see who it was , wondering who durst interrupt his game . the earle still issuing forward toward the noise , still heard it , but seemed nothing neerer vnto it , though desiring to come neerest vnto it . at length a bigge blacke man presented himselfe in the thickest of the bushes , and speaking vnto the earle some few words , sudainly vanished . there could be no deceit in so many eares and witnesses , nor can the obiection of a meere imagination stand vncontrouled of the iust reproofe of want of wit and good manners , in doubt or deniall of so faire and so well aduised due testimonies . master fox , in the life of martin luther , doth relate the apparition and conference of the diuell with a yong man ; who vpon contracts agreed betweene the diuell and himselfe , deliuered vnto the diuell his bond for conditioned performances . speede in his chronicle , and relation of the passage of many affaires , within the time of henry the . doth make mention of the apparition of the diuell in the habite of a minorite fryer at danbury church in essex , with such thundring , lightning , tempests , and fire-bals , that the ●le of the church brake , and halfe the chancell was carried away . i will not further recite infinite histories and reports , which may seeme to depend vpon the obscure or doubted credit of superstitious factions , or partiall authors , but of such onely as by the common consent of times , and generall voice of all writers , exact credit and esteeme . i● this kinde what a multitude of examples doth the whole current and streame of all writers of all ages afford ? who almost that readeth any ancient classicall author , can auoide the common mention of fained gods , * and godesses of the field , of the woods , of the mountaines of houses , of desarts , of riuers , of springs , and the like , offering themselues vnto men and people , sometimes in one shape , sometimes in another ; requiring worship , ceremonies and rites ; some in one manner , some in another ; doing strange and admired workes oft-times , sometimes pleasantly encountring people , sometimes menacing ? herevpon grew the multitude and varietie of names giuen vnto them , according to the seuerall manners , shapes , gestures , and places which they vsed ; as * fauni , satyri , nymphae , empusa , lemares . all christians , who know god , his word , and truth , and thereby beleeue one onely true god , must needs assure themselues that all these were euill spirits , and diuels . * that such were , all times , ages , histories , and records of times with one vniuersall consent confirme . that they were manifestly seene , knowen , and familiarly by the outward senses discerned and distinguished , cannot bee denied , by the seuerall descriptions of their manners , assumed shapes and gestures . and thus briefely auoiding the tediousnesse of the multitude of vncertaine particular examples giuen by priuate men , i haue by vndoubted and vncontrouled references vnto ages and successions of continued histories from one vnto another manifested , how among the heathen , the diuell hath apparently offered himselfe vnto the outward sense , without the association of a witch or sorcerer : which was likewise before prooued by instances out of the holy scripture . in all these the diuell hath affected to * counterfeit the apparitions of the blessed angels of god vnto his holy seruants , thereby to make himselfe like or equal vnto god in ignorant and vnbeleeuing hearts . chap. vi. workes done by the diuell , with respect vnto couenant with man. it now followeth to giue examples of such supernaturall workes as are offered by the diuell , wherein man hath an interest and propertie by contract with the diuel ; as also to shew that these workes are manifest in like manner vnto the outward sense . vnto this proofe out of holy scripture , behold the witch of endor . did not saul contract with her , and she promise vnto saul to bring vp samuel vnto him ? did not saul see the vision raised by her , or at least speake thereto , and receiue answer there-from , . sam. . ? were not then his eyes and eares ( those two outward senses ) certaine witnesses of her sorcerie ? behold also the sorcerers of egypt . did not phaeraoh see and view with his eyes those great and mighty sorceries , water turned into blood , rods into serpents , frogges caused to issue out vpon the face of the earth ? and as the holy scripture doth afford vs these examples , so are the histories of all ages , people , and countries , fraught with the like as manifest to sense as these , and as apparently detecting and pointing out the sorcerer and sorcery . liuy reporteth , in those ancient dayes of rome , that the romane claudia , a vestall virgin , did shew her selfe in act , able alone with ease and facilitie to draw a mighty ship by a small line or girdle , which was in the weight and greatnesse vnmoueable , against the force and power of many strong men , assisted by the strength of cattell accustomed to draw mighty and heauy burdens . that this was an act supernaturall , and aboue , and beyond any naturall vertue or force in her nature , is madnesse to doubt . that in this supernaturall act also , she had a propertie by her allowance and likeing thereof , expressed by her voluntarie action of vndertaking and drawing ; who can make doubt ? the act was supernaturall , and aboue her power and nature : her good will , allowance , and voluntary putting the act in practice , did proue her consent , if not contract , with that power and nature superiour vnto her owne , which is vndoubtedly , sorcery , and witch-craft . to this purpose , saith bin●fieldiu● , explicat . in praelud . . requiritar in maleficio hominis libero voluntas quam diabolus non potest cogere , sed persuadere tantum aut terrere . that is , in witch-craft necessarily the will , or consent of man , must concurre with the diuels worke , for the diuell cannot force , or compell the will of man , but perswadeth it onely , or affrighteth it . and againe hee faith , that whosoeuer doeth pretend to doe those things , which are aboue the power , and reach of man , by any naturall causes , which causes are allowed no such effects , either in nature , or in gods word , or by any ordinance of of his church , that man doeth closely , or tacitly inuocate the diuell . quoties ( inquit ) quis contendit illud fac●re , per causas naturales , quae nec virtute sua naturali , neque ex diuina aut ecclesiastica possunt illud facere , tacitè in vocatur daemon . tuccia also a vestall virgin , is reported by mumbling of a certaine prayer , to keepe water within a siue , or a riddle , as witnesseth not onely pliny , but euen tertullian . camerarius maketh mention of a man , who armed onely with certaine charmes , would vndertake to receiue vpon his body , without harme , bullets , or shot out of the fiery cannon . he maketh also mention of another , who would vndertake to lay his hand vpon the mouth of the like instrument , euen when the fire was alreadie giuen , and thereby cause the flame appearing in the mouth thereof , together with the shot there , to stay . the like is reported by ianus , iacobus , boissardus , concerning a germane count in his booke de diuinatione . it is related vpon good record , that decius actius the augur , was able to report vnto tar●inius the romane king , the very particular which he intended , & prepared in his most secret designes . it is written of the enthusiastes , or prophetesses of diana in castab●la , a towne of cilicia , that they would walke vsually , & voluntarily , with naked & bare feet , vpon hot burning coales , without any hurt , or alteration by the fire . it is recorded concerning pythagoras , that hee would by certaine secret words , compell a feeding oxe , bullocke , or the like , immediately to stand still , and forbeare his meat . others report of him , that he would command wild beasts , and birds , beares , and eagles , to come vnto him , to grow tame , to follow him . it is credibly reported of the same pythagoras , that hee was at once by seuerall parties seene , in the very same point of time , both in the citie of tharium , and the towne of metapontum . apollonius likewise was translated , as it were , in the twinkling of an eye , or in the space of a word speaking from smyrna , vnto ephesus , as some histories report . that the power by which these things were done , was more then humane , no reason can doubt . that also the voluntary accession of those mens disposing , or apting themselues vnto these workes , doeth prooue their consent , and by consent in consequence of reason , societie with a spirit , who can doubt ? and for this cause , binsfieldius termeth it a tacit contract , as is aforesaid . but here by the way , is iust occasion offered vnto a question ; namely , whether a spirit or diuell can cause or bring to passe , that the same true body at once may bee really in two distant places , as it seemeth by this history of pythagoras . the answere hereto must needes in reason bee negatiue ; because it is impossible in nature , and in the ordinary vnchangeable course of all things by god created , that one indiuiduall and continued substance , or entire thing should be wholly diuided from it selfe , and yet be it selfe , or possibly be twice , or bee in two places , and yet bee but one and the selfe same thing . we must therefore rather here thinke that the diuell is a iuggler , presenting the liuely shape and pourt●aiture of pythagoras in one place , and thereto haply by his supernaturall power , adding a counterfait liuelihood of speech and gesture , while the true substance is certainely and truly seen in another place . that these like practises are vsuall with the diuell , is apparent in many other kinds beside . did hee not vndertake , math. . verse . vnto wisdome it selfe but blessed sauiour , to shew vnto him all the kingdomes of the earth , a thing so farre out of his reach and compasse , but only by a lying and iugling vision ? if this he doeth vnto the sonne of god , how shall the silly sonnes of sinfull men escape ? it is written by some authors , that the diuell hath perswaded some foolish sorcerers and witches , that hee hath changed their bodies and substances , into carts , asses , birds , and other creatures , which * really and indeed without illusion ( if it be not presumption to reason with the diuell ) is impossible vnto him to doe . for there can bee no reall or true matamorphosing of one substance or nature into another , but either by creation or generation . the one is the sole immediate hand of god , communicable to no creature ( because there cannot be two creators ) the other is natural the finger-worke and power of god in nature , and proper to the nature of liuing animate creatures , not to angels or spirits . againe , creation is the worke of an infinite power , and therefore of god alone , because there can be but one infinite , whose nature containing all things , and contained of nothing , can admit no equall , no second , no other . the diuell then cannot create . that likewise he cannot cause these transmutations by generation , is as plaine and euident , because a true and reall generation hath many precedent * alterations , and by little and little in space of time groweth vnto the perfection of that kinde , vnto which it doth tend or is begotten ; but these seeming transmutations by the diuell of the substances of men into cactes , and the like , are swift and sodaine , in a moment , and without preparation : and therefore are no true , but seeming and iuggling transmutations . here ●ay be againe obiected , that the diuell is able to worke aboue the power of nature ; and therefore beside and aboue the naturall course of generation , hee is able to make these reall transmutations . it is answered , though the diuell indeed , as a spirit , may doe , and doth many things aboue and beyond the course of some particular natures : yet doth hee not , nor is able to rule or command ouer generall nature , or infringe or alter her inuiolable decrees in the perpetuall and neuer-interrupted order of all generations ; neither is he generally . master of vniuersall nature , but nature master and commaunder of him . for nature is nothing els but the ordinary power of god in all things created , among which the diuell being a creature , is contained , and therefore subiect to that vniuersall power . for this cause , although aboue the power of our particular nature , the diuell as a spirit doth many things , which in respect of our nature , are supernaturall ; yet in respect of the power of nature in vniuersall , they are but naturall vnto himselfe and other spirits , who also are a kinde of creature contained within the generall nature of things created : opposite therefore , contraries , against or aboue the generall * power of nature , he can doe nothing . therefore , to conclud this point , he cannot be able to commaund or compasse any generation aboue the power of nature , whose power is more vniuersall and greater then his . we will then hence conclude , that aboue and beyond the vniuersall nature and course of all generation , hee cannot make a true transmutation of the substance of any one creature into another . it was before prooued , that it is impossible for him to doe it by creation . it is here manifest , that he cannot doe it by any course of true generation . there can be no real transmutation of one substance into another , without either a creation or generation . wee will therefore conclude with the saying of saint augustine de ciuitate dei , lib. . cap. . nec sane daemones naturas creant , sed specie tenus , quae à de● cr●ata sunt , commutant , vt videantur esse quae non sunt : that is , diuels cannot create any nature or substance , but in iuggling shew or seeming onely , whereby with false shaddowes and outward induced shapes couering those things which are created of god , by these commutations they cause them to seeme that which they are not indeed . concerning other manifest iugglings and illusions of the diuell , diuers authors haue giuen diuers examples , but that which aboue all the rest doth most palpably detect him herein , is a history related by ioannes baptista porta in his second booke de magia naturali . he there witnesseth , that vpon the diuels suggestion , a witch beleeued firmely , and perswaded her selfe , that all the night she had rid in the ayre , ouer diuers great mountaines , and met inconuenticles of other sorceresses ; when the same night the mentioned authour himselfe , with others , had watched and seene her , all that imagined time of her transuection in the ayre , to be within her chamber profoundly sleeping ; yea , had smitten her , made her flesh blue with strokes , and could not a wake her , nor perswade her afterward , when shee was a waked that they had so vsed her , or at all had either seene or beheld her . thus preualent was the iuggling power of the diuell . s. austine de ciuitate dei , lib. . doth deliuer an history concerning the father of one praestantius , who lying in a deep traunce so profoundly that no meanes could awake him , did dreame ( as when he awaked he did report ) that hee was transformed into an asse , and carried bagges or burdens of come into a campe of souldiers . at the same time , in the same manner , such a like asse as hee in dreame imagined himselfe did bring such burdens into the same campe . from these examples may bee iustly drawne a plaine demonstration of the diuels palpable iuggling and illusion , which also may serue for confirmation , together with the reasons before annexed vnto my former answer , concerning the diuels seeming , or deceitfull presentation of the reall body of pythagoras in two distant places at once , in the same point of time . and from all these conioined and conferred , may be truely inferred and collected , that the diuell as hee doth many supernaturall workes really , so he doth many other by illusion and beguiling the imagination . these his iugglings notwithstanding are things also supernaturall , and tricks onely possible to spirits and impossible to man. for it is impossible to man to frame so liuely a seeming presence of man in one place , that it shall not bee discerned otherwise then the very same true presence & real substance which is really in another place , as also to fasten such dreames as were before mentioned , vpon men , and according to those dreames to cause the things dreamed , by the witnesse and testimony of other beholders , to bee brought to passe in so liuely likenesse and similitude , as cannot bee discerned and discouered otherwise then the very same that they were in dreame likewise beleeued . from hence it doth also follow very necessarily , that what man soeuer shall vndertake these supernaturall iuglings , which are onely possible in the power of spirits , & of the diuell alone , is thereby as truely conuinced to bee a witch or sorcerer , as he that vndertaketh any of the former reall supernaturall workes , or any other of the like kinde , because they are both and all alike proper onely to the diuell , and wherein man can haue no property or power but by and through him . let vs now then againe returne vnto the diuels reall supernaturall performances and workes , vnto sorcerers , from whence by the way of answer vnto the former doubt , concerning pythagoras his supposed realty of being at once in two places , we haue hitherto onely digressed . it is written as a thing vsuall vnto many famous magicians , sorcerers and witches , vnto the view and sight of some admitted spectators , to raise resemblances of the dead , which seemeth a thing vndoubted by the witch of endor , raising samuel the prophet vnto saul the king before mentioned . in this kinde those famous and renowned witches medea and circe in old and ancient times are reported to excell . hence among the heathen had necromancie the reason of the name and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is diuination by calling vp , or raising the dead . later times haue not been behinde former times in the record of the like : but to adde reason to inforce the truth of report herein ; i will answer an obiection which may bee made . whether in these apparitions there be onely illusion and imagination ; or some thing truely and really visible vnto the outward sense . as touching the reall raising of the dead , it is impossible vnto the limited power of the diuell , either in the substance of body or soule , to reduce or bring the dead back into this world , or life , or sense againe ; because in death , by the vnchangeable , and vnalterable decree of god in his holy writ , the body returneth into dust from whence it came , and the soule to god who gaue it . notwithstanding , since the outward shape and figure , and proportion of any substance , and not the substance it selfe , or creature , is the true and naturall obiect of the eye , according to the philosopher , who truely saith , res non videntur , sed rerum species ; that is , the substances or things themselues are not offered , nor come vnto the sight , but only their shape , and outward figure , as also for that common sense and experience doe teach vs , that it is a thing absurd , and impossible , that all those bodies and substances , which in infinite number wee dayly see , and behold really and materially in their corporall substances , and dimensions , should be contained in the small body of the eye : for these causes ( i say ) it is possible according to reason , that the diuell in these supposed apparitions of the bodies and substances of dead men , may present true , reall , and naturall obiects , certaine and assured vnto the eye and sight , if hee can onely present thereto the outward liuely pourtraitures , and shapes of the substances or bodies , though the bodies themselues be away . that the diuell can doe this , is no doubt . for if man by art can vsually diuide the outward shapes , and figures of creatures and substances , from the substances and creatures themselues ( as is apparent by the looking glasse ) and the cunning painter can in another borrowed substance , separated from their true , right and proper substance , represent perfectly the true and liuely shape of men , & other creatures , euen when they are not onely absent , and remoued in farre distant places , but when oft-times they haue many yeares beene swallowed of the graue ; why should it be thought impossible vnto the diuell ( who certainely is more then exquisite apelles excellent ) to offer and present vnto the eye likewise any true shape whatsoeuer ? if he can offer the true shape ( as is not to be doubted ) he doth offer a true and perfect obiect ; and therefore that which is truely and certainely manifest to sense , although speech and the motion thereof , without another visible bodie to sustaine it ( being impossible vnto shapes and pourtraitures drawne by men ) be things supernaturall , and truely spirituall , which doe therefore make it a worke proper vnto the diuell . and thus it is apparent , that the supposed apparitions which the diuell doth offer of dead men , may be esteemed and reckoned among such supernaturall workes of diuels and sorcerers , as manifestly are brought to outward sense . now let vs turne to view some other kinds of the same workes of the same authors . it is reported by some writers of worthy credit , that the bodies of sorcerers & witches haue bin really carried , and locally remooued from on place into another by the diuell . and of later times ( as bartholomaeus de spina doth witnesse ) the inquisitions haue condemned vnto perpetuall prison , and their detained witches , who by their owne confession , and others proofe , haue by the diuell been transported into so farre distant places , in few houres , that afterward it hath bin a trauell of many dayes , by their owne naturall power to returne againe from whence they were manifestly by the diuell carried . it is a thing likewise written and vulgarly receiued , that witches are oft-times seene bodily to haunt places , fields , houses , graues , and sepulchers , in an vnusuall and miraculous manner and wondred fashion . these things , and infinite more , whether true or no , cannot be knowne , but to him that doth himselfe behold , and can from his owne sight auouch them really true , and not imaginarie . to performe some manner of asportation , and locall translation of the bodies of witches and sorcerers , it seemeth in reason a thing whereunto the diuell is not vnable . first , for that it appeareth within the power of a spirit , by the history of the prophet habacuc , whom the angel carried by the hayre of the head , out of iudea into babylon . the naturall faculties and properties of a spirit , giuen in their creation , and by their essentiall formes vnited vnto them , the diuell doth participate with all other spirits whatsoeuer , though in his fall from heauen , he lost their true happinesse and perfect fruition in the face and fauour of god his creator . secondly , for that there are vndoubted examples in holy scripture , of the diuels power in the locall translation , not onely of bodies inanimate : as fire , windes , tempests , houses ( as is apparent in the history of iob ) and of animate bodies also , or bodies of brute creatures ( as is euident in the heards of swine which he carried headlong into the sea ) but likewise of the bodies of men , as is cleere in the gospel , where it is said , that the diuell did cast the bodies of the possessed into the middest of the people . if the diuel could cast , or carry their bodies the distance there expressed ( whatsoeuer or how little so euer it was ) it doth manifestly prooue his power , in the locall motion of mens bodies , although the full extent of his power therein be not necessarily thence collected . concerning the taking the body of our sauiour , and setting it vpon a pinacle of the temple , i will not vrge , but do conclude vpon my former reasons sufficiently and necessarily , that the diuell , where god himselfe doth not countermaund , or prohibite him , hath power to dispose and transport our naturall bodies . i will not cite a multitude of authors herein , and from them borrow needlesse examples . as some may bee true , so i doe not beleeue all , and very few i wish trusted , where the proose doth not manifestly exceede all exception . i conclude , that it is possible , that sometimes the supernaturall power of the diuell in this kinde , as in other before mentioned , may appeare vnto outward sense manifest , and the witch or sorcerer be found a voluntarie with him . and as is said of this kinde , so may be said of many more besides those before mentioned . concerning the manifest supernaturall workes done by charmers , who is ignorant ? to omit the histories of medea and circe those old famous hags , who were seene by charmes immediately to cause graine to wither vpon the ground ; the current of waters to stand still ; the streame to runne backe against the course , tempests , raine , thunder , windes to rise and fall at their word and command , for an assured testimonie of the true and reall harmes , which charmers manifestly vnto outward view and sense did vnto the ancient world , is as yet extant so many hundreths of yeares , the law of the twelue romane tables , wherein was a decree and statute made to preuent and restraine the manifest wrongs and iniuries of charmers . alienas segetes ne incantato , saith the law , alienas segetes in-cantando ne pellexeris , that is , let no man charme his neighbours graine . let no man by charmes and incantations carry away or transport anothers graine . there are many other true reports and records of other wonderfull works and supernaturall feates , all alike offered vnto the outward sence : there inumeration or citation is not further needfull . it is sufficient whatsoeuer or how many soeuer they be , that they are workes supernaturall , that they are manifest to sense , that they are of the diuell , and that the witch or sorcerer doth manifest his guilt therein , by voluntary presenting himselfe therein , by manifest vndertaking any part or office in the performance or by promising , and according to promise causing to come to passe . the reason is infallible . he that doth vndertake voluntarily , doth present himselfe and doth promise and according to promise , cause to be performed that which is in anothers power , and impossible vnto himselfe , doth thereby necessarily and vnanswerably prooue himselfe to haue an interest , a power , a contract with that other , which for any may to haue with the diuell , is society with diuels , which is witch-craft and sorcerie . and thus hath beene declared , how the supernatuall workes of the diuell and sorcerers may be manifest to the outward sense , and the true testimony thereof . an obiection here may be made , that many of the former workes may seeme manifest to the sense , which indeed and truth are deceits of the imagination and illusion , and therefore there can be no such certainty vnto the outward sense . it is truely * answered , he that wanteth so much true iudgement , as to distinguish when he doth see a certaine true obiect offered vnto his sight from without , and when he is incountred onely with a resemblance thereof from within his fancie and imagination , is diseased in body or minde , or both , and therefore is no competent iudge or witnesse in these or any other weighty affaires . for that is in health of body , and in the outward organes and instruments of sense , and sound in his reason , iudgement , and vnderstanding , though sometime the fogge and mist of deceiued sense , or fancy , ouershadow the brightnesse of true and vndeceiued reason for a short time in him yet it cannot so perpetually eclipse it , but it wil recouer his light and true splendor againe , and truth will shine more excellently in the end out of that darknesse . this is very liuely seene in the example of s. peter . acts . verse . . who at first did thinke he had onely seene the angell which god sent vnto him to deliuer him out of bonds , in a dreame or vision : but when afterward he was come to himselfe , and his true sense and reason , hee then perfectly discerned and knew that he was rea●y deliuered out of prison by an angel of god. if men could not certainly discerne betweene that which they doe really see , and that they falsely imagine in visions , dreames and fancie , then were the life of man most miserable , there could be no certainty of truth , no excelling in knowledge or vnderstanding . all men should be a like vnable to distinguish , whether we liue in dreames onely , or in wakeful deed . but the certaine knowledge which god hath giuen vnto mankinde in so infinite kindes and measures , doth prooue the eminence of reason and vnderstanding aboue the intanglements and depression of sense and fancie . there remaineth as yet another doubt , which is , how those things which before were mentioned to be spirituall and supernaturall can be subiect in reason vnto outward sense or be knowne thereby , howsoeuer by the former examples , it doth so seeme . it is true that a spirit and a spirituall worke simply in it selfe in the owne nature and substance , cannot be seene by any bodily eyes , or be deprehended by any outward sense . notwithstanding , as they doe mixe themselues with bodily * substances , which are subiect to sense , by accident spirits , and spirituall operations , are certainly tryed and discouered euen vnto sense . for how is it possible that a spirit should mixe it selfe in corporall things , but the discrepant nature thereof , and mighty difference , must produce and beget some great apparent alteration , which alteration being beyond the wonted nature of the one , doth prooue another superiour nature in the other ? for illustration hereof , let vs borrow an instance from one of the forenamed manifest sorceries . water is turned into blood by a spirituall power . the eye doth manifestly see the water , and as apparently after see the blood , and is a true and vndeceiued witnesse of both . reason and common sense doe know the transmutation to proceede from an inuisible power , which appearing in visible bodies , is by them apart seene , and doth detect an inuisible author , because an immediate effect manifested to sense , doth necessarily in nature prooue the immediate cause , though hidden and vnknowne to sense . that inuisible and spirituall things may , by those things which are visible and bodily , be conceiued and discerned , the holy scripture doth witnesse in these words of saint paul , rom. . the inuisible things of god ( saith he ) are seene by the visible things , or by his workes in the creation of the world , which are visible . it may be here demanded , since it is the propertie of the diuell , in his seeming miraculous contriuements and actions ( though a limited and finite obiect creature of god ) yet to indeauour to counterfeit and imitate the most high and mightiest workes of wonder of the infinite creator , thereby to magnifie , deifie , and equall himselfe vnto god in vnbeleeuing and seduced hearts : since , i say , this is his property , how shall the fraile vnderstanding and capacitie of man distinguish the maruailes of the diuell , so liuely resembled thereto , from the true miracles , and truly miraculous workes of god , that thereby with more facility , and lesse confusion , industrious mindes may discouer the proper workes and acts of the diuell , and his associates , enchaunters , witches , and sorcerers ? first , the true miracles of god being transcendent aboue all created power , and the immediate effects only of a creating vertue , almighty god for his sole good will and pleasure doth vsually and euer dispense by the hands and through the administration of holy men , prophets and apostles manifestly called of god. secondly , the end and scope of gods miracles , directly and mainely ayme and are bent at the glory of god , and the benefit of his people , not vnto any priuate end , any particular vaine end , tending to satisfaction of priuate lusts and curiositie . for this cause the holy apostles vsed the gift of miracles not vnto any other ends , then vnto the confirmation of that holy gospel , which they preached and published from god , neither did they therein ascribe ought vnto their own praise or glory , but solely vnto the praise and glory of god , and the good of his church . that this was their true end , and ought to be the scope and end of all that receiue the power of miracles from god , saint paul doth witnesse and teach , . cor. chap. . verse , , , . now there are ( saith he ) diuersities of gifts , but the same spirit : and there are diuersities of administrations , but the same lord : and there are diuersities of operations , but god is the same which worketh all in all . but the manifestation of the spirit is giuen to euery man to profit withall . it is from hence manifest , that if any miracles proceede from god as author , they are dispensed by men , sanctified by god , and who can and are able to prooue and iustifie their warrant from god : as also that these men of god doe solely professe and bend them vnto the glory of god , and the weale of his church . this then is the square and infallible rule by which all miracles doe stand or fall , and are approoued either to be of god , or conuinced to be of diuels . let vs then conclude this point , with that excellent and diuine saying of theophilact , vpon the . chap. of s. luke . praedicatio miraculis & miracula praedicatione sanciuntur . multi enim saepe miracula ediderunt per daemones , sed ecrum doctrina non erat sana , quamobrem earum miracula non extiterunt a deo. that is , the word of god doth establish and confirme the truth of miracles , and miracles ratifie and confirme the authoritie and truth of the word . for many haue done miracles by the power of the diuell , but their doctrine was corrupt and not found ; and therefore their miracles were not of god. wheresoeuer therefore miracles or supernaturall workes shall dare to shew their heads , not contained within those limits or compasse , that is neither prooued immediately from god himselfe , nor mediately by him reuealed in his writ & word of truth , they are iustly to be suspected to issue from the enemies of god ; the diuell , and euill spirits , and therefore their authors ought to be accomptant therein vnto iustice , and all religious ministers and seruants of god and iustice , in the most strict and seuere extent of law. and thus much concerning the manifestation of the supernaturall workes of witches and sorcerers , vnto or through the outward sense . chap. vii . the workes of the diuell or witches manifest to reason , or consequence of reason , and how detected . all doubts being cleared , it hath vndoubtedly appeared how supernaturall and spirituall workes are apparent to sense . it now followeth to declare , how likewise they are euident to reason , or necessary to consequence of reason . those things are said to be proper obiects of reason and vnderstanding : which , being remote from the immediate view or notice of the outward senses , are grounded vpon vniuersall and intellectuall knowne positions , propositions , and certaine vndoubted generall notions , by necessary collections , or raciocinations . that we may build the foundation of this our reason or raciocination vpon the infallible truth of gods holy word which shall neuer be shaken : let vs for the detection of witches and sorcerers , by reason , and consequence of reason , syllogise directly and immediately from god himselfe . thus saith almighty god , isaiah chap. . verse . . and when they shall say vnto you , enquire of those that haue a spirit of diuination , and at the south-sayers , which murmure and whisper , should not a people enquire of their god ? vnder this interrogatiue ( should not a people inquire of their god ? ) is vnderstood this affirmatiue ; a people should enquire of no other spirit , but of their god alone . from this holy text and writ , reason doth assume and collect necessarily , and truly . first , that many things are hidden from the knowledge of man , which are reuealed vnto the science and knowledge of spirits . otherwise neither would man aske or enquire of spirits ( as hath beene vsuall in all ages ) neither should god haue occasion here to forbid the enquiring at spirits . that the ignorance also of man in things knowne to spirits , is the true , first and originall motiue or reason for enquiring at spirits , is very plaine by the words of king saul , . sam. . . god is departed from me ( saith he ) vnto the vision of samuel , raised by the diuell , and answereth me no more , neither by prophets , neither by dreames : therefore haue i called thee , that thou maist tell mee what i should doe . here is a manifest grant of knowledge in spirits aboue men . secondly , reason doth hence collect , that all spirits that doe suffer themselues to be enquired at , are euill spirits , and therefore diuels ; because almighty god hath here expressely forbidden the enquiring at any other spirit beside himselfe : and therefore good and holy spirits will not , nor * can not disobey the commandement of god , nor countenance or assist men in so doing . thirdly , reason doeth necessarily hence conclude , that such men as are enquired at for reuelations of things hidden from the skill and possibilitie of knowledge in man , are sorcerers , witches , and south-sayers , if promising and performing according thereto really , and yet not warranted by god his word , nor assisted by nature . the consequence and inference of this reason is iust ; for that to promise those things , or to vndertake those things which are out of their own knowledge , and solely and properly in the knowledge of spirits and diuels , doeth manifestly proue in the performance , their interest , societie , and contract with spirits and diuels , which is sorcery and witch-craft . it may bee here obiected , that there are some men who affect to bee resorted vnto , and to bee enquired at in things supposed hidden from the knowledge of man , and to be reputed able vnto such reuelations , though haply they practise to deceiue , vnder the colour of pretence , of such abilitie . it is iustly hereto answered , that this their presumption ought to be seuerely enquired into , whether it doe taste of ought that is diabolicall , of the diuell , or supernaturall : and if nothing so doe , yet in this grand cause of god himselfe , the religious iealousie of the prudent magistrate , ought to punish their presumption , which dare affect to vndertake the name or note of a sinne , so odious and abominable vnto almightie god. let vs for better impression , againe repeate and iterate those things which were collected out of the propounded text . first , that there is knowledge in spirits of things hidden , and separated from the knowledge of man. secondly , that such spirits as are enquired at , and doe reueale such knowledge vnto man , are diuels . thirdly , that men which doe practise to be enquired at for such supposed reuelations , ought not onely to be iustly suspected , and inquired into , but that if they be found therewithall , to know and reueale those things , which are indeed and really aboue and beyond the knowledge of man , and are properly and onely in the power of spirits ; that then this doth infallibly prooue their interest power , and societie with diuels , which is certaine and assured sorcery and witch-craft . and thus hath reason drawne a demonstration out of the booke of god , of a certaine witch , and manifest sorcerer . let vs now exercise our selues in the consideration , examination , and tryall of some particulars herein . it is said of apollonius , that he foretold the day , the houre of the day , the moment of the houre ; wherein coccius nerra the emperour should die , long before the time and being in farre distant places remooued from him . it is reported of the same apollonius , that being consulted by one who for that purpose came vnto him , how he might grow rich , apollonius appointed him to buy a certaine field or ground , and to be carefull in tilling and plowing thereof , which after he had done a while , he found in the end a great treasure and so became rich . it is written of the same apollonius also , he made knowne vnto titus vespatian , the time and manner of his death , enquiring it at his hands . these things with many other the like ianus iacobus boissardus , relateth in the life of apollonius . who hath not heard of the name and mention of that famous and renowmed british wizard merlin , and of his high and great esteeme among princes for his prophesies ? vnto his fore-sight and predictions , from many foregoing ages , the successes and euents of diuers princes affaires , in their seuerall raignes , haue beene vsually by diuers times and histories referred . for this cause master camden , in the description of caermarden-shire , doth terme him the tages of the britans . speede in his tractate of the ancient inhabitants of great britane ; as also of the life of aurelius , ambrosius , and of the raigne of king john , and of henry the fourth , doth out of malmesbury , and others , recite diuers accidents and euents , in seuerall succeeding ages , vnto his oraculous and miraculous illuminations , ascribed to haue beene fores●ene , foretold , and knowne . if there be truth in those oracles , and ancient foreseeing reuelations , they doe necessarily inferre the assistance of a power , farre superiour vnto all the power of man. therefore whosoeuer doth finde them true , must conclude their author a witch or sorcerer . neither hath the generall reception , or opinion of authors , beene herefrom different , who haue published him the sonne of an incubus , or the sonne of a witch , begotten by the diuell . as it is said of this ancient time-noted , and age-viewed sorcerer ; so may be testified of many other . what shall we iudge of that infamous woman , among the french , called ioane of arc , by others ioane pucell de dieu ? iohn de serres , the french historian , doth report that she had many miraculous reuelations , whereof the king ( then charles the seauenth ) and all his armie and men of warre , were open wondering witnesses , and in those reuelations for the most part , there was found no lesse wondrous truth , then true wonder , as saith serres , although some others haue iudged her an imposteresse only . by her sole incouragement , and stout assurance of successe , built vpon miraculous reuelations , the french prosperously incountred the victorious english in france , at seuerall times , and against all humane reason , recouered their in reason-vnrecouerable , and most desperate standing , euen neere vnto the pit of vtter downefall , with more then vnspeakeable amazement and terrour , vnto the sodainely confounded english . notwithstanding , at length shee was taken prisoner by the english , executed and burnt for her witch-craft . what shall wee say or iudge of other the like authors , and broachers of supernaturall reuelations , and predictions in other times ? the fore-mentioned historian reporteth , that a wizard foretold duke biron of his death , and that hee should dye by the backe blow of a burguignon , who afterward prooued his executioner , beeing that countrey man. melancton out of carion doeth recite the mention of a woman , of the order of the druides among the tungri , who foretold dioclesian that hee should bee emperour of rome , when he had first killed a boare , which prooued afterward one aper , then an vsurper , which in the latine tongue signifieth a boare . suetonius writeth of a diuinour , who long before was able to make knowne the death , and the manner of the death , and murder of iulius caesar . philippe de commines , in his . booke , chap. . doeth make mention of one frier hierome , and of his many admirable reuelations and predictions , concerning the affaires of the king of france , which as from friers owne mouth , hee himselfe did oft heare , so with his owne eyes hee did witnesse and behold their issue true . it was disputed , whether in these transcendent reuelations the frier were a man of god or no , and it is doubtfully there concluded . in these like reuelations and prophecies , reason cannot deny , but must acknowledge the manifest impression and stampe , of more then humane science or demonstration . if wee desire or affect more specially to viewe what our owne histories at home afford : who can deny him a wizard , or witch , who as master speede and others testifie , in the reigne of richard the vsurper foretold , that vpon the same stone where hee dash his spurre , riding toward bosworth field , hee should dash his head in his returne : which prooued accordingly true , when being slaine in battell , hee was carryed naked out of the field , and his head hanging low by the horse side behinde his bearer , did smite vpon the same stone in repassage , where before in passage hee had strooken his heele and spurre . what can be deemed lesse of the author of that prophecie in edward the fourth ; that is , that g. should murder king edwards heires , which g. vnderstood of the duke of glocester , was too true . how can he likewise escape the iust suspition of the same foule crime , from whom originally or first was deriued that prophecie or prediction in henry the fift , concerning his sonne , as yet then vnborne , videlicet , that what henry of monmouth should winne ( which was henry the fift ) henry of windsor should lose ( which was henry the sixt and his sonne ) as it after came truely to passe ? these things as i said before , doe necessarily inferre a power farre superiour , vnto the power of man , and therefore prooue their voluntarie vndertakers witches , or sorcerers . this doeth binsfeldius in his tract , de malef. confessionis , confidently affirme in these words , referri non possunt ad causas naturales , sed ad daemonas hi effectus , nempe response dare de occultis ferri , per verem , per loca remotissima . that is , these things can haue no relation vnto naturall causes , namely , to giue answere vnto things hidden from man , to flie in the ayre , and the like , but are to be attributed vnto the power of the diuell , or diuels . but here may bee obiected , that since it is said by god himselfe , that no man ought to aske of any other spirit , but of god alone , things hidden and vnreuealed to men , isa . . verse . before alleadged ; and since for that cause it is not to be doubted , that many things may be reuealed by god vnto men , for this cause and reason ( i say ) it may be deemed and obiected , that some of the former reuelations and prophecies may bee free from the imputation of witch-craft , and sorcery . it is vnanswerably answered to this obiection : first , that all the reuelations and prophecies which are of god , are euer published by prophets , & men of god , immediately called by god himselfe , vnto those functions and places . secondly , those vessels , and seruants of god , which are the publishers of gods reuelations or pophecies , doe euer auouch , and openly professe god himselfe , to bee author thereof , from whom they onely claime , and openly proclaime their immediate , and expresse warrant and commission , as appeareth by all the prefixions of their prophecies : thus saith the lord , the word of the lord , the burden of the lord , the reuelation of iesus christ , and the like . thirdly , the reuelations and prophecies , which are thus deriued and sent from god , carry in themselues some manifest stampe of their authority , and power from god , in some fruites or effects correspondent , and answerable to the nature , will , and pleasure of god , and are directly and originally bent , and intended vnto the glory of god , and the publike weale , and good of his church , and people . by these notes , and infallible markes of gods holy prophecies and reuelations , may bee euidently discerned a cleere difference , and distinction thereof from diuellish predictions , and sorcerous prognostications , which therefore cannot shrowde , or hide themselues vnder colour or pretense thereof , being duely and rightly expended . it may bee yet further obiected , that some learned and truely religious seruants of god ( though no publike ministers , of propheticall functions or callings ) haue had sometimes their speciall reuelations of some particular things , in which it were not onely manifestly iniurious , but plainly & extremely ridiculous to accompt them witches . it is true , and cannot be denyed , that almighty god sometimes , by dreames , sometimes by secret prodigies , doeth admonish some his priuate seruants , good and holy men , of some things to come , for their owne priuate and retired reformation , information or better preparation ; not for prophane or trifling ends , or vses , but that any prophecies or reuelations , can be of god , that are obscurely whispred , or cast abroad for such vses , by any vnwarranted or prophane authors , without any manifest warrant , commission or authoritie from god , in the vpright iudgement of all men , that truely worship and feare the true god , the god of hostes , is much irreligion , and prophane credulitie to auouch , or affirme . nay , it is altogether contrary and contradictory , and therefore impossible to god his miraculous reuelations , visions and prophecies , ordinarily , or commonly to serue , or waite vpon the ordinary ends , or vses of priuate men , since all true miracles , and miraculous reuelations are euer in their proper nature , and true end , solely attendant vpon god his immediate command and word , vnto his extraordinary workes . to make it therefore ordinary , or a thing common , or of customary practice , to foretell or giue prediction of things to come , must necessarily proceede from the diuell , since the gift of true prophesie , and the spirit of true reuelation , is not subiected to the common or vsuall intentions of men ; neither can profit or commodity , or sale bee made thereof by men at their pleasure , as is not vnwonted with all the disciples of simon magus , sorcerers and witches , in their markets and fayres made of their prophecies and reuelations . if then these whispered reuelations cannot bee of god , then are they necessarily of the diuell . if they proceed from the diuell , then by an ineuitable conclusion , those men are his instruments or organs , by whom or through whom they originally flowe , or are deriued vnto men and published . it may be yet further obiected , that in men possessed by the diuell , as were those●men in the gospel , whose bodies the diuell did really rend and teare ( in whom hee did roare and crie out ) whom hee cast into the middest of the people . it may be ( i say ) obiected , that in those possessed and the like , there may be reuealed many things hidden from men , without the imputation or iust opinion of witch-craft or sorcerie in them . that this may bee , is manifest in the gospel , where the diuell in the possessed vttered wordes of knowledge then hidden from men , but by extraordinary reuelation , when hee acknowledged our sauiour to bee iesus the sonne of the liuing god. this could not in any possibilitie of mans reason bee knowne vnto the possessed , because it was then but in part reuealed vnto the disciples themselues , who were as yet but learners themselues and scholers of that diuinitie ; neither had the naturall man , or the world as yet so much as tasted , or sauoured any notice thereof . the like may bee obiected concerning those that are obsessed . i call them obsessed , in whose bodies outwardly appearing no extraordinarie signes or tokens of the diuels corporall presidence , or * residence in them ( as was in the possessed manifest ) yet are their mindes , vnderstanding , wils , and reason palpably obserued to bee besieged , captiued and inchanted , by an extraordinary and more then naturall , or rather an infernall inuasion of the diuels illusions , for the magnifying and aduancing whereof , the diuell doth oft-times mixe and temper them with some rare and wonderfull reuelations , by or through the obsessed deliuered . from these obiections both concerning the possessed , and also the obsessed , doeth issue a necessary sequell , that prophecies and reuelations are not alwayes inseparable testimonies of a witch . it is truely hereto answered , that solely and simply reuelations are not sufficient euidences , or conuictions of a witch , or sorcerer , but with difference and distinction . supernaturall reuelations vnrequiredly transfused and transferred by the diuell , doe not prooue the persons in whom they are found , to bee their owne free or desirous agents in consent therein , but rather properly and truely the diuels patients , and therefore it cannot be their guilt , but his intrusion , vsurpation , and insidiation : but supernaturall reuelations , in which any man shall knowingly , and delibrately consult with , or inquire at a knowne spirit , and inioying the free libertie of his will , not depraued or corrupted by illusions or diseases , shall with consent or allowance thereof entertaine , commerce conference or assistance of spirits vnto that purpose : such reuelations ( i say ) wheresoeuer truely and duely detected , doe demonstratiuely and infallibly point on a witch or sorcerer , by what way soeuer hee doe practise with the diuell , whether by coniuration , spels , or other magicke rites , or by vulgar trading with him , by familiar speech and expresse contract , as is most vsuall with vulgar and vnlearned witches . it is not the different manner of contracting , or couenanting with the diuell , that maketh a new or a different species of a witch , for by what name soeuer , in what manner soeuer , any man doeth contract with the diuell , hee is a witch or sorcerer , saith binsfeldius , and inuocateth the diuell . although therefore the possessed , or obsessed , are iustly acquite in their reuelations and prophecies , because transmitted or sent vnrequired , and vnknowingly vnto them , yet cannot the witch or sorcerer bee any thing at all aduantaged , or cleared in his reuelations , which are euer detected to bee both by him affected ( as is prooued by his mercinarie sale thereof ) and also are fore-thought and premeditate , as is euident by his promised and couenanted vndertaking thereof , according to conditions or agreement . that we may make this point yet more cleere , let vs yet farther examine , and consider what witch-craft is . these are the expresse wordes of binsfeldius a papist diuine , in his tract de confessionibus sagarum & veneficorum . vt fiat maleficium haec tria concurrant necesse est inquit , deus permittens , secundo diaboli potestas , tertio hominis malefici voluntas libere consentiens . that is , vnto witch-craft three things necessarily concurre : first god permitting : secondly the diuell working : thirdly , man thereto consenting or yeelding his free-will . vnto the very same purpose , saith a learned protestant diuine our countriman , perkins in his description of witch-craft , including the worke or assistance of the diuell , the permission of god , and a wicked art freely practised by man , and chap. . of his discourse of witch-craft , hee pronounceth also him a witch , whosoeuer wittingly or willingly consenteth to vse the aide or assistance of the diuell , in the working of wonders aboue the ordinary course of nature . i name these two diuines onely , because in this particular they seeme to mee to haue best satisfied , and by the common consent both of papist , and protestant diuines , the trueth doeth more vncontrouersedly appeare catholike and firme , most other learned men that i haue seene on both parts , hauing generally or for the most part comparatiuely beene defectiue . scaliger in his booke de sabtilitate , consenteth with them both , exercit . . where speaking of the impossibilitie , of one man hurting another meerely by bare wordes , hee hath these wordes . there is a greater power then wordes saith hee , namely , the diuell doeth the mischiefe vpon the vttering of such words ; and the foolish sottish man , that pronounceth or vttereth them , supposeth that by vertue of his words it is done . ipse igitur agit daemon ( inquit ) stultus & vecors putat suis se verbis agere ; vnto the same effect are the words of s. augustine , by magicke art saith hee , miracles and things aboue nature are brought to passe , miracula magicis artibus fiunt . lib. . de trinitate . the word magicke doeth insinuate , or imploy , or include both a diuell , and a supernaturall effect or miracle , as in the former words of scaliger , also the supernaturall effect and consequent of mumbling , argued a power in them aboue the power of a meere voyce , or speech , which therefore saith scaliger , was the diuell . in both likwise , the will and consent of man was apparent . in the first , where s. augustine calleth magicke an art , that imployeth a mans consent , for that artes are willingly , and wittingly studied by man. in the second , where scaliger in the mumbling of words of supernaturall effect , affirmeth that the foolish man who vttered them , supposed those effects to proceed from his words ; his vttering therefore such words , with that expectance , prooued his liking and consent vnto such effects . and thus it is vndoubtedly apparent , by these authors in their descriptions of magicke , and witch-craft , that necessarily by consent of reason , though not alwayes in expresse wordes , is vnderstood and included , both something supernaturall , and the will and consent of man thereto . and this may yet bee made apparent , by the words of the same scaliger , exercit. . magi ( inquit ) suas effectiones violentias appellant : propterea quod vires suas supra eas , quae naturae ordine fieri videntur exercent . that is , magitians tearme their workes violencies , because they exercise violent force , or power , aboue the course or order of humane nature . the magitians giuing names vnto their workes , aboue humane power or nature , and boasting them as their owne , doth prooue their free will and consent . those their workes being supernaturall , doe prooue them to bee of the diuell , as the very vsuall vnderstanding of the word magitian , whereby they are ordinarily tearmed , doeth testifie . and thus it is manifest . first , that in witch-craft the effect or worke done is supernaturall , aboue the reach and power of man. secondly , that in that worke the magitian , or witch , hath a willing interest . and hence now is manifest also , what witch-craft is , namely , a worke or effect , aboue the nature or power of man , wherein notwithstanding is the will , consent , and assent of man. this no man can deny , the demonstration being so euident . it now followeth to enquire , how this witch-craft shall bee detected , or discouered ; secondly , how shall mans free will , or consent therein be discouered . vnto the first , is easily answered , videlicet , the supernaturall worke or effect doeth appeare by it selfe , when it is manifest and apparent aboue the nature , reach , and power of man , such as are diuers effects and workes formerly mentioned . vnto the second i answere , that mans free will , good will , consent , assent , or allowance therein is discouered by the same true actes or meanes , whereby any man his consent or assent is vsually discouered , indicted , and arraigned in the case of treason , murder , fellonie . in case of treason , murder , fellonie , consent is discouered in vsuall course and practise of the law , either by some manifest act promoting or furthering those wicked intents , or by conniuence therein : by wilfully not seeing , or by silence , or not reuealing , as therefore in those hainous crimes iustly ; so in this high treason against god , and adherence vnto his enemie the diuell , in like manner any man his wicked assent , content , or good liking , is to be traced and discouered by any act tending vnto the promoting thereof , by his conniuing , willingly concealing , or silence : for as in case of treason , murther , fellonie , whosoeuer permitteth or admitteth any of those crimes , whosoeuer only consenteth thereto , conniueth , keepeth counsell , or concealeth , is iustly by the law held , iudged , and condemned as a traytor , murderer , or fellon himselfe ; so by the same equitie and reason in high treason against god ( such as is witch-craft and adhering vnto the diuell his enemie ) whosoeuer shall consent thereto , conniue , or giue allowance is certainly a witch himselfe , and guilty of witchcraft . this is the reason why all writers , with one consent doe as well hold and condemne for witchcraft the tacit contract as the expresse . wherein in expresse tearmes vocally any man couenanteth with the diuell , or contracteth . a tacit contract is , when any man taketh vpon him to doe , that by naturall causes , which causes are allowed no such effects in course of nature , nor yet are allowed vnto any such effects beside the course of nature ; either by god , his word , or by the ordinances of his church . to this effect expressely saith binsfeldius lib. de confess . malefic : & sagarum : tacitè ( inquit ) inuocatur daemon quoties quis contendit illud , facere per causes naturales , quae nec virtute sua naturali , neque ex diuina , aut ecclesiastica possunt illud facere . to the same purpose saith perkins cap. . of his discourse of witch-craft , giuing allowance , saith he , vnto meanes not allowed by god maketh a witch . that there are such effects , the same author doth instance in another place , in these words , referri ( inquit ) non possunt ad causas naturales sed ad daemonas hi effectus , ferri per aerem dare responsa de occultis ; that is , these effects cannot be referred vnto any naturall causes , but vnto the power of diuels , namely , to flye in the ayre , to reueale things hidden from man. for this cause also saith perkins , diuining of things to come peremptorily , conuinceth the author a witch . to conclude therefore , whosoeuer taketh vpon him to doe these things , or the like , and cannot iustifie them done according vnto the vertue or power of naturall causes , or ( if besides course of nature ) cannot prooue or warrant them to be of god , neither by his word , nor ordinance of his church , that man is a magitian , a witch , or sorcerer . but here it is requisite , and fit that men doe distinguish betweene things vnwarrantably done beside course of nature ; and therefore necessarily to be tryed and iudged by those rules of gods word , and church . and betweene those things , which are likewise vnwarrantably done , but are aboue the course of nature , yet are likewise to be tried by the same rules , and limits of gods word , and church . for as besides course of nature are many things , as sacraments , rites , ceremonies . which are to haue allowance of their being from the same limitations , or else are to be condemned . so there are things aboue nature as miracles , which also are to haue their allowance , and approbation by the former rules . it followeth therefore necessarily from hence , that whatsoeuer supernaturall effect , or aboue the power , or nature of man doth happen , and is not warranted or allowed by god , his word , or church , that certainly is of the diuell . if it be of the diuell , then whosoeuer doth allow , yeeld his good will , consent , or by any way or meanes , or art doth promote or further , it is a witch , as he who in treason , or murther , conniueth or consenteth , is a traytor or murderer as is aforesaid . that a supernaturall worke , or an effect aboue nature , is to be held diabolicall , is not only prooued by examination and triall of god , his word , and church , but reason it selfe doth also demonstrate it . euery supernaturall effect , hath a supernaturall cause . euery supernaturall cause is god , or the diuell , there being no meane betweene , but one or the other . good angels or spirits doe worke their supernaturall effects also or aboue nature , but those their supernaturall workes are alwaies directed and commanded by god , and therefore are of god , and carrie with them euidence immediate from god. all supernaturall workes that are of god , are warranted from god. therefore whatsoeuer supernaturall worke cannot be warranted of god , is of the diuell . whether it may be warranted to be of god , will appeare easily by the former limitations and rules . if therefore a supernaturall worke appeare not to be of god , by the former limitations , and examination ; then is it certainly of the diuell . by necessary consequence , therefore of reason it followeth , that whosoeuer vnto any such effect or worke , thus demonstratiuely discouered to be of the diuell , doth giue any allowance or consent , though neuer so tacitly , or closely , yea though ignorant of the qualitie or degree of the sin , yet in his rash and vnaduised and inconsiderate yeelding or conniuing therein , he is guiltie , accessary , and a very witch himselfe , as is aforesaid in case of treason , and the like grieuous offences against a prince or state. for the ignorance of the law excuseth no man , yea and in this particular , so many faire directions by learned writers giuen , doth leaue men inexcusable , and maketh ignorance wilfull , and resolute , and excludeth easie pardon . neither can the most simple ignorance iustifie any man , although it may qualifie the degree or grieuousnesse of punishment . if this law seeme strict and hard . let men consider the greatnesse , and grieuousnesse of the sinne , and the pernicious consequence thereof . which iustly doth vrge , and impose the necessary ; fearefull rigour , and strictnesse of the law . the necessitie and equitie hereof is apparent in case of high treason aforesaid against a prince , or state , wherein vsually they who are simply , or ignorantly drawne , or vsed , or are instruments in any sort , to further or promote the mischiefe , are as well lyable vnto the seuere inquisition , and terrible censure of the law , as are they who were the maine plotters and contriuers . witchcraft is high treason against god himselfe , a combining , and adhering vnto his enemie the diuell , a desperate renouncing of god and all goodnesse , and a worship of diuels . in this abominable sinne therefore , in any kinde or sort , in any manner or action , to be friend , aide or conuince is no lesse then high treason against god also , wherein as well the accessarie as the principall are both guiltie . whosoeuer therefore shall in matter of this high nature or danger , dare or hazard to doe any thing that may be questioned or iustly suspected in that kinde , or to tend thereto , cannot be by his ignorance excused . thus i obiections doubts and impediments remooued , let vs build a neuer-deceiuing , and inuiolate conclusion concerning witches , vpon this neuer-failing nor shaken foundation : that is , all supernaturall workes reuelations or prophecies whatsoeuer , that issue not either immediately , and manifestly from god himselfe , or from his word or church allowed ( the proofe and touchstone whereof hath beene before touched , and briefely declared ) or from the diuell in the ignorant possessed or obsessed , or are not counterfeit and imposturous ( which is likewise else-where in the due place considered ) all other reuelations or works ( i say ) whatsoeuer , not excepted nor included in one of these , are vndoubtedly issuing from witches and sorcerers , and are certaine and demonstratiue proofes and euidences of witch-craft and sorcery , in whom they are originally first detected . and thus how reason doth cull and draw forth a witch or sorcerer , hath euidently beene cleared and declared . chap. viii . of diuers kindes and manners , wherein sorcerers and witches , receiue knowledge from spirits . as almightie god hath out of the text before mentioned , isaiah . in generall made euident , who is infallibly a witch or sorcerer : so hath he in other places of scripture manifested some of their seuerall kinds , according to the different shapes and formes , in which they doe enquire at spirits for their knowledge and reuelations . this is apparent out of the . chap. of deuteronomie , verse . let none bee sound amongst you that vseth witch-craft . what witch-craft is , was before out of the prophet isaiah declared . now in this place doth follow the enumeration of some of the speciall or particular shapes in which they shroud themselues . let none be found among you ( saith the prophet ) that vseth witch-craft : and immediatly after doth adde those particular formes in which they enquire : a regarder of times : a marker of the flying of fowles : a charmer : a sooth-sayer , or that asketh counsell of the dead . as therefore before we prooued , that the infallible true note of a witch in generall , and in common vnto all witches , and sorcerers , of what kinde so euer , is to be enquired at in things hidden from men ( as is likewise by those words of saul apparent , sam. . chap. verse . seeke mee a woman that hath a familiar spirit , that i may goe to her and aske of her : ) so here in this text are reckoned vp some of their seuerall shapes , by which in true and sound reason , and the due consequent thereof , we may consider and collect many other , though not here numbred , or mentioned . for since the common and inseparable signe or marke of witches is certainely made knowne to bee , the practise of reuealing vnto men that enquire those things which are hidden from men , and onely reuealed by spirits : it followeth by necessarie consequent , that not onely those which are here specially nominated , in that shape of marking of the flying of fowles , or of charming , or of raising the dead , but all other whatsoeuer , in what other shape so euer that is , hath , or can be deuised , that shall be found to practise or vndertake to be enquired at , and to giue answer and reuelation of things separated from the knowledge of man , and which god hath hidden from men , and therefore hath forbidden by spirits to be made knowne to men ; all such ( i say ) in what shape so euer , as well in these kinds here named , are , according to the generall note of a witch , to be iudged witches and sorcerers . for as the holy scripture hath nominated and pointed out vnto vs some few kinds , as a light onely vnto all the rest : so may common experience by these bring others vnto our view , and all ages haue vpon the records of time and historie , left vnto succeeding posteritie , many shapes more of memorable and famous witches ; not onely in these shapes and formes shrowded , which are here mentioned but in many other . besides those kinds therefore , which here the holy scripture hath nominated , let vs take a short view of some other , which are in other shapes found ( since all are in their common kinde and nature the same . ) it is no strange thing , that in the shape , and vnder the precense of astrologie , some men haue hidden sorcerous practise , and performing vnder the colour thereof such things as were onely in the power of spirits , haue thereby cleerely manifested , that they deriued and borrowed them of spirits . saxo grammaticus , in his historie de rebus danicis , doth make mention of a sort of wizards , who would vndertake for gaine , to foretell the certaine state and constitution of weather to come so assuredly , that they would vsually fell vnto marchants prosperous and fortunate windes , when by aduerse and opposite gales they were deteyned from their intended voyage . this kinde of sorcerer may very rightly be referred vnto that which in deuter. . verse . is noted by a regarder of times , which perhaps may also not vnaptly be vnderstood a magicall astrologer . his performance aboue the nature and power of his art , of that which is onely in the power of a spirit , doth both detect the diuell to be chiefe author of the workes , and the other to be also guilty to the worke . that the professors of astrologie haue in former ages vnto astrologie ioyned this diuellish skill and custome ; as also other kinds of diabolicall diuinations , plainely doth appeare . first , by the word of god , daniel . verse . wherewith the astrologers , the caldeans , magicians , sorcerers and enchanters are conioyned . secondly , it doth appeare by the lawes , which by the romane emperours were prouided against them ioyntly together , with caldeans , magicians , and southsayers . the words of one ancient law are , nemo aruspicem consulat , aut mathematicum , nemo ariolum , caldeum , magum , that is , let it be enacted or ordered that no man aske counsell of a south-sayer , a mathematician , an astrologer , a caldean , a magician . dion in the . booke of historie , doth make mention of astrologers , who by diuellish skill practised and vsed to send the diuell to present dreames vnto men in their sleepe ▪ for which cause tiberius the emperour reuenged himselfe vpon such astrologers , though otherwise himselfe a great friend and louer of astrologie . sir christopher heyd● in his defence of iudiciall astrologie , doth out of os●ander recite this distinction of astrologie : * astrologia pura qua nihil habet de magi● , that is , astrologie that is not mixed , no● intermidieth with magicke . whereby is necessarily concluded , that astrology may be , and sometimes is impure and defiled with magicke and sorcerie . in other places of the same worke , he maketh a difference betweene astrologers * simply , and such as with astrologie ioyned magicke . and out of brentius he reciteth these words , non negat hierimias ca● partem astrologiae , quae sequitur manifestas natura rationes ; that is , the prophet ieremy doth not deny or condemne that part of astrologie , which is guided by manifest reason or cause in nature . hereby then is vnauoidably concluded , that the prophet of god condemneth that part of astrologie , which exceedeth causes and reason in nature , and that necessarily must needs be sorcery and magicke . as it is not obscure , that some men vnder the colour of astrologie haue practised magicke and sorcery ; so is it no lesse euident , that many others , vnder the pretense of aduising and counselling in physicke . for curation or prognostication of diseases , haue likewise exercised the same diuellish practise . that this hath beene no new vpstare custome , the multitude of diseases , which ancient times doe register to haue beene cured by enchaunted spels , and words , and magicke skill , doeth plentifully witnesse . the most ancient father of all physicke and physicions , the incomparable worthy founder of method and art , a hippocrates , b dioscorides , c theophrastus , with other succeeding ancients , doe generally all acknowledge the force and power of magicall curation . galen in his younger time gaue no credit thereto , but in the more aged d experience of right obseruation he doeth acknowledge it . i will not stuffe this small treatise with the particular citation of euery author . later physicians also of the best and most choise note , doe herein , with former ages consent and concurre , and experience doeth confirme trueth in both . whosoeuer is acquainted with bookes and reading , shall euery where meete a world of the wonders of cures , by wordes , by lookes , by signes , by figures , by characters , and ceremonious rites . as what the practise of former ages hath beene is manifest ; so what our age and later time doeth herein afford , is almost no where in this kingdome obscure . the neerest vnto that impudence , which herein this our time doeth produce and set foorth , is that history of a germane witch , reported in the ma●etis maleficarum . there was ( as the author of that worke saith ) sometime a sorceresse in germany , who vsually cured not onely all that were bewitched , but all kinde of diseased people , so farre beyond all power or course of art and nature , and with such facility , that all vse of the art of physicke , or of physicions was altogether ( for a time ) neglected and forsaken ; while people from all countries , both neere and remote , in such numbers and frequence resorted vnto her , that the gouernour of that countrey imposing vpon euery man one penny that resorted vnto her , thereby raised himselfe a mighty treasure . what others among the most ancient author , that are not physicians doe publish , concerning the power of incantations in the curing of diseases is needlesse to write . hee that hath read any few lines of old homer , or of diuers other aged poets , shall finde plentifull record hereof . herodatus is not silent herein . but to omit all their needlesse testimonies , physicians of these last times , of the most eminent note and worth ( whose pennes are yet scarce d●ie ) doe witnesse the trueth hereof from their owne knowledge , fight and experience . aboue the rest , fer●●i● de abditis ner● causis , is worthy any mans paines or view . let vs now lastly see what may bee collected out of the booke of god , concerning the power of the diuell in curing diseases , from whom all these inferiour agents , witches and sorcerers doe deriue their power and skill . if it bee in his power , where god doeth permit , to induce diseases , it must needes bee in his power to cease or calme diseases ; because both causing and curing , consist in the vertue and force of the same meanes . hee therefore that knoweth how and by ●hat cause the disease is induced , doeth necessarily vnderstand ; that by the remouall of that cause it is cured , and according to that rule can equally , as well by remouall of that cause , cure , as by the induction of the cause bring sickenesse . for this reason it is a maxi● in physicke infallible , that he is the most excellent physician , who knoweth best the causes of diseases , and who vpon the knowledge of their true causes doeth found the right method of their curation . that the diuell doeth both know the causes of diseases , and also how by them to procure and produce diseases , is manifest by the history of iob , vpon whom he brought that grieuous generall b●ch and byle , ouer all his body , iob chap. . verse . that hee did this by the force of causes in nature , must needes bee euident . first , because hee is a creature , and subiect and limited by nature vnto and within he● li● ; and therefore is not able absolutely and simply without causes and meanes in nature , to produce any effects in nature , although our ignorance of his power and knowledge ( because it so farre excelleth our power or nature ) doeth call all his workes iustly supernaturall . secondly , for that by ●es and dotches are knowne naturall diseases ; and therefore had naturall causes , although haply vnknowne to any man , and beyond the nature of knowledge or skill in man. these reasons of the diuels impossibilitie , to worke those effects without nature , are thus yet more briefly and cleerely made infallible . of * nothing simply to produce any thing vnto a true being and existence , is the sole and proper worke of any infinite creator , and impossible vnto any creature . therefore the diuell being a creature , could not bring those diseases vpon job , but by created meanes preexisting in created nature , in which he is contained and limited . and thus much concerning that kinde of witch and sorcerer , which is enquired at concerning the curing and issue of diseases , which we will conclude with this note , that all learned men of the best experience haue obserued ; that in those cures by witches and sorcerers , the diuell hath neuer perfectly healed , but for a time ; or else where hee hath seemed most perfectly to cure , it hath beene for a reseruation of the body by him cured , vnto a greater and further mischiefe in time to succcede . besides , this kinde of witch , by meanes vnknowne to man , or by a supernaturall vertue in knowne meanes , aboue and beyond their nature , vndertaking to cure the sicke , or to foretell the euent and issues of diseases , there is also another kind which doeth vndertake to bee enquired at for extraordinary reuelation of such diseased persons , as are bewitched or possessed by the diuell . this kinde is not obscure , at this day swarming in the kingdome , whereof no man can bee ignorant , who lusteth to obserue the vncontrouled libertie and license of open and ordinary resort in all places vnto wise-men , and wise-women , so vulgarly termed for their reputed knowledge concerning such diseased persons as are supposed to be bewitched . but it may bee obiected , that many of these two last mentioned forts are rather deceiuers , and impostors onely , who by an opinion of this power , and not by any reall power herein , doe deceiue , seduce , and beguile the people . this cannot in some be denied : notwithstanding least impious imposture bee still tolerated to bee a couert to hide the manifest diuellish practise of witches , vnder pretense thereof ( whereby it shall euer continue in this shape neglected or vnspied ) i will both briefely giue satisfaction how the one may bee distinguished from the other , and also declare how men ceasing to enquire at diuels and witches , or impostors , may learne to enquire of their god alone , and by the light of nature and reason ( which hee hath giuen vnto them ) in his feare , with his allowance and approbation , more truely and certainely informe themselues . chap. ix . of wizards and impostors , how they differ from witches . how witch-craft in diuers kinds may , according to euidence of reason , be detected , hath beene before made manifest . how imposture may be discouered ( sense there is so good vse and necessitie of the distinction thereof , for the more perfect separating and setting a part of witch-craft by it selfe ) wee will likewise briefly make manifest . * the impostor is he who pretendeth truth , but intendeth falshood . for this cause sometimes vnder an holy pretense , he maketh god the a author of his vnholy prestigiation , and slandereth god vnto his face , sometimes to be reputed an b angell of light , he maketh himselfe a license to counterfeit the diuell . he proposeth it his trade to seduce , and liueth by lying . sometimes in shew and pollicitation he is a witch but in the performance of the greater sinne hee is lesse iust , and in the personate resemblance solely a iugler . for as the witch performeth that which in true , and infallible reason is transcendent and aboue nature ; so the impostor performeth that which in false and fallible reason and opinion , onely seemeth parallel . hence as witches doe strange and supernaturall workes , and truely vnto reason worthy of wonder ; so the impostor doth things voide of accomptable reason , in shadow , shew , and seeming onely supernaturall , wondred and admired . and hence it commeth to passe , that with vndiscerning mindes , they are sometimes mistaken and confounded * on for another . from hence it is also necessarily concluded , that as witch-craft is discouered by a supernaturall worke aboue reason , whereto the witches consent if accessary ; so an impostor is detected by a worke voide of accomptable reason , but in a deceiuing false visar or shew , wherewith the purpose and intention of the deceiuer or impostor doth concurre . as therefore the suspected witch is tyed to answere vnto any iust doubt , which may bee directly vrged against his or her manifest voluntary action , that is prooued supernaturall : so is a truely doubted impostor bound to giue satisfaction , for such his ambiguous actions , as doe in likely reason appeare fraudulent , vaine , prestigious , iuggling , couzening , or deceiuing . and thus shall each appeare in his owne true shape apart of diuers kindes of witch-craft , i haue before produced examples . i am here likewise very pertinently , for further illustration , propose some examples of imposture in generall , that the odiousnesse of this foule sinne may appeare more foule , and the ougly face thereof may be more fully discoured . among multitude of examples , i will recite onely some few , whereof some consist in lewd and guilefull contriuement of action , other in the bewitching power of false prophecies , reuelations , predictions and prognostications , concerning the first , who can be ignorant of the impious example and infamous impostures of mahomet , who by guilefull counterfeit miracles , and pretended angelicall illuminated workes , first magnified and set vp that heathenish * empire , and religion of the blasphemous turkes ? the history of sebastian , the pretended portugall king , example as it is set forth by iohn de serres , according to master crimstones translation thereof ( if he were a true impostor indeed , and were not iniuriously traduced , and blurred with vndeserued reproch ) is an incomparable example , aboue and beyond many other . i will referre my reader to to the author himselfe . if we desire more neere or domesticall examples herein , example behold , in the raigne of henry the seuenth , * a boy of meane parentage , through imposturous machinations opposed , set vp and crowned king in ireland , against that famous and renowned prince henry the seuenth , putting him in great danger of his life and crowne of england . example in the late raigne of queene mary , there arose an impostor , stiling himselfe edward the sixth . the danger of the progresse of that impostor ( if it had preuailed ) who knoweth not ? the manifest wrongs , iniuries , and impeachments also from counterfeit prophecies , reuelations , and predictions , issuing not onely vnto priuate men and families , but vnto kingdomes , empiers , and common-weales , are infinite . example iulian , an emperour of rome , though otherwise a mightie and learned prince , and valiant souldier , by a prophecie of an impostresse or seeming pythonisse , promising his conquest , and triumph ouer the kingdome of persia , was thither hastened vnto his deserued death , and the vengeance of god vpon his infamous apostasie . example it is reported by iohn de serres , the french chronicler , that the power and force of some pretended reuelations , and visions of a young shepheard , in the raigne of charles the seuenth king of france , was to preualent , that it perswaded pothon that great and famous french captaine , with the martiall of france , to arme and incounter the then victorious english in the bowels of that kingdome ; by which vnaduised attempt , the french were supprised and taken by the english . example it is recorded by the same author , that one martha brosier , counterfeiting the fits and passions of such as were possessed , in short time became so powerfull in illusion , that she ministred much matter of wonder and amazement , not onely vnto priuate men , but vnto the kings counsell , to preachers in pulpits , yea vnto the whole parliament , vntill the counterfeit diuell induring some punishment and restraint , forsooke his pretended possession . example if wee require examples in our owne countrty , behold , in the raigne of edward the fourth , his brother george * duke of clarence , was hastened vnto his vntimely death , euen by the allowance of his brother king , vpon the feare of a vaine and flying prophecie , that g. of king edwards heires should be the murtherer . in the time of henry the eight , the holy maide of kent example by her seeming miraculous reuelations , deceiuing not onely the common sort , but euen diuers learned and some men of the best ranke , and prime note , stirred vp in the king great iealousie and feare of his crowne and safety , as by the records of her attaindour doeth appeare , wherein doeth stand prooued and sentenced her treason-some imposture of most dangerous consequent , if it had obtained equall issue . in the same kings raigne , the bewitching esteeme , credit , example and hope of force & vertue in counterfeit predictions , and pretended reuelations , whet the ambitious heart of edward * lord stafford , duke of buckingham , first into high treason , and to reach at the crowne , and after from thence thrust him headlong or headlesse into his graue . in the raigne of edward the sixt , there was a prophecie example divulged from the mouth of some pretended wizard ; by which the coniu●ation of kett , and those norfolke rebels , was hartned and encouraged to proceede in their rebellion and outrage , vnto the great danger and damage of the kingdome , and in the end vnto their owne destruction : that blind pretended prophecie , in the insidiation of vaine and credulous mindes , was somewhat like vnto that ambiguous oracle in the poet. aio , te aeacida romanos vincere posse : i say , the sonne of aeacus the romane power shall quell . this oracle may on either side indifferently , either actiuely or passiuely bee vnderstood . like vnto it was that prestigious prophecie , which the rebellious norfolcians with their kett trusted : hob , dic , and hic with c●es and cl●uted shoone , shall fill vp duffin-dale with slaughtered bodies soone . the rebels vnderstanding this blinde reuelation , or prediction , concerning the victory wherein they themselues should bee agents and not patients , ( as afterward their owne ruine did truely interpret it ) and dreaming the filling vp of the dussin dale to be intended of other mens dead bodies , and not their owne , where thereby incited with furious courage , vnto the hazard of the kingdome and their natiue country , vntill their owne mangled and slaughtered carcases became butchered spectacles , and bloody monuments of such illusion and imposture . example how many other fearefull and horrid treasons haue bin built and grounded vpon other the like prodigious impostures ? to recite the damages and wrongs done vnto priuate men by imposture in manifold kinds , were infinite . what should wee mention prior * bolton of st. bartholmewes in london , who in the raigne of henry the eight , vpon the impression of an vniuersall world floud , grounded vpon pretended miraculous predictions , ridiculously buildeth himselfe an house or neast on the top of harrow hill , to saue himselfe from drowning ? what mighty terrors did the wicked imposturous predictions of strange euents in the admirable yeere . strike into the common people or vulgars of england ? from whence , what different distractions in many priuate men did bring foorth , to relate , were iust matter of profound laughter . what translations of dwellings , peregrinations into other countries , exchange of inheritances for monies , and other ridiculous extrauagant molitions did the approach of that yeere diuersly prepare ? i will not waste paper in any more * particular recitals : our later age and time hath not beene barren of many wicked and harmefull fruites of imposturous prophecies , neither haue they altogether escaped the eye of iustice , nor the blurre of infamy written in their names and chronicled memory . and although many impostures ( because practised vpon priuate and more obscure personages ) are lesse knowne and published , then such as are committed against princes and states , and therefore are more remarkeable in the eyes of all men , yet are they both equally in their natures pernicious . it were not now impertinent from the declaration of the mischiefes of imposture in generall , to descend vnto some such in particular , as are practised vnder the lying pretense and false colour of a transcendent and magicke vertue . in examples of this kinde , reignald scott doeth ouer-abound in his discouery . i haue my selfe noted and knowne some men ( i could say some men of the clergie ) who to draw wonder and custome vnto their practise in physicke ( wherein sacriligiously they spend their best and chiefe time and howers , with open neglect of god and his seruice . ) i know some i say , who are not ashamed prophanely and most irreligiously , to affect among vulgars , to gaine the opinion of skill in coniuration , magicke , and diuell-charming . by this imposturous art or deuice many yeeres together ( not among men religious , orthodoxe , or iudiciously learned ) but among vulgars , and sometimes also among some great and mighty men ) they haue become vnworthily magnified physitions , aboue other farre more worthy , and performing sometimes , some things praise worthy ( as is oft-times contingent vnto the meanest practisers ) they still gaine countenance , and time to robbe god of the first fruites of their time , strength , and labours , and the church of their more requisite maine study and imployment . it is not vnknowne how common it is among these men , to professe the erecting of figures , the giuing of answeres as wizards , the reuealing of things hidden , as magitians , vnto the great dishonour of god , the shame of the church , the lawes and kingdome . how vsuall it is with many other iuglers and mountibankes , by the reputation of witches imposturously to promise , and vndertake miraculous curations , and prognostications of diseases and their issues , is not vnknowne vnto any common obseruer : wherein , for breuitie sake , and to auoide confusion , and the crambe or iteration of the same things . i will referre the reader to a former manuell , called the discouery of erroneous practises in phisicke , where although , by reason of my absence beyond and beside the errata , many errours both in some words and sense , doe still remaine ; yet there are many things in this kinde worthy notice . read page . the treatise of wizards ; likewise , in the second marginall note of the page . an history of a chirurgeon , famous in curing such as were bewitched : likewise page . . . an history of imposture , vnder the colour and pretense of the inspection , and iudging of vrines : and likewise , page . and from thence vnto the end of that whole chapter . there is a very rare , but tree , description of a gentlewoman , about sixe yeeres past , cured of diuers kindes of convulsions , and other apoplecktike , epileptike , cataleptike , and paralytike fits , and other kindes of accidents of affinitie therewith . after shee was almost cured of those diseases , but the cure not fully accomplished , it was by a reputed wizard whispered , and thereupon beleeued , that the gentlewoman was meerely bewitched , supposed witches were accused . the gentlewoman hath beene free from all those accidents there mentioned , the space of sixe yeeres now past . in this last past seuenth yeere , since the writing of that history , some of the former fits are * critically againe returned : the same wizard or deceiuer resorted vnto and enquired at , doeth now againe auouch her to bee bewitched ; vpon opinon whereof and trust in his illusion , the timely vse and benefit of due counsell hath beene much omitted and neglected . her diseases which formerly , farre exceeded these which now are , in number , frequence and vehemence , were in shorter space cured , and so continued the space of sixe yeeres together . these few which now doe returne , due counsell and time neglected , though being in number fewer , lesse intricate , and farre lesse violent , haue notwithstanding a farre larger space of time continued . if that counseller or vndertaker to counsell , be a wizzard in name and reputation only ( as i doe gesse and deeme him ) then is this history an incomparable example and instance of the wickednesse , impietie and crueltie of imposture and impostours . if he be found a witch , then is it an vnanswerable euidence and instance of the diuels iuggling , lying , illusion and deceiuing , whereof we made mention and proofe before in the question or doubt concerning pythagoras realty in two places . for , in true reason and iudicious discerning , it is as cleere as the brightest day , that no accident befalling the gentlewoman mentioned , can be other then naturall or farther supernaturall , then either the diuels credit with a witch , or an impostors credit with deceiued and seduced men is able to inchaunt perswasion vnto vaine affiance in them . i referre the reader to the consideration of the history at large , with that which here is added : i will only exhort all men not to be in those doubtfull cases , too violent , nor rash in asking or beleeuing vnworthy or worthlesse counsell , but to aske it of such as are truly and godly learned and prudent , and not of impostours or seducers , considering that the consequence of rashnesse , mistaking error and ignorance ; are no lesse then the life or death of the sicke , a putting out of the eyes and light of reason , which god and nature hath giuen man to walke withall in the darke pilgrimage of this life ; a depriuation of due remedies which god hath allowed ( while beguiled with vaine and foolish opinion , with wilfull blindnesse , they worthily esteeme not , nor will expect his grace and fauour therein . assuredly , he that doth giue vp himselfe to become a prey to folly and illusion , and led by deceiuers headlong into confused , vniustifiable , vnwarranted and inhibited explorations and trials , doth forsake the guidance and vse of right reason , and in stead thereof , is intemperately distracted with impatience of expectation of due respect and esteeme of gods ordinance and allowance in his ordinary meanes , may iustly feare that god hath decreed and determined , not onely to dispoile him of that common blessing which he hath promised to all that duely seeke , and rightly vse his allowed meanes ; but also that he leaueth him vnto the cursed path and way of perpetuall blindnesse and hardnesse of heart therein , except his speciall and extraordinary diuine grace in time reduce his dangerous steps . for certainly he vnto whose blinded eyes god doth offer so great mercy and fauour , as is plainly euident in all his ordained ordinary meanes , vnto euery good that befalleth man in this life , and with thankfulnesse cannot or will not behold it , when it is laid at his vnthankfull feete , is in a desperate way of a lethargicall disposition , or senselesse memory and obliuion , both of his reason , and of himselfe , and of gods mercifull goodnesse towards him . and thus the vglinesse of imposture both by the description thereof , and also by example doth appeare , wherein may be first seene , how they that trust thereto , doe forsake god , themselues and their owne common sense and reason , and giue themselues to be swallowed vp of lying and illusion . secondly , in the whole course of imposture it selfe , is seene the continuall practise of mercilesse impietie , the vsuall wrong of the afflicted , the belying of truth , the deceiuing the miserable , the depriuation of the sicke , of the vse of due remedies and meanes which god hath made and blessed vnto men , that with praise vnto his name , patience and due dependance vpon his prouidence therein , can be contented to seeke and expect the likely and hopefull issue thereof , in vsuall course of nature . lastly , may be collected , and obserued , the vse and necessitie of distinction betweene imposture and witch-craft ; namely , that the odious and abominable sinne of witch-craft be not suffered to continue , vnregarded or neglected , vnder the colour of vaine imposture , and that the diuell be not suffered to liue amongst vs , too commonly , and too openly , in the coate and habite of a foolish impostor , or iuggler . for certainely nothing doth more hood-winke the through discouery of sorcerers , then remissenesse and omission of inquisition , and castigation of impostors , out of whose leauen ( no doubt ) but diligent animaduersion , might oft-times boult out many a subtill and concealed witch . chap. x. how men may by reason and nature be satisfied , concerning such sicke persons as are indeede and truly bewitched . it followeth now , according to promise , briefely to point vnto direction , how men leauing to inquire at witches and sorcerers , and impostors , concerning the sick , supposed to be bewitched , may inquire and be better satisfied by the light of reason ; which god hath giuen vnto them . reason doth detect the sicke to be afflicted by the immediate supernaturall power of the diuell , two wayes : the first way is , by such things as are subiect and manifest vnto the learned physicion onely : the second is , by such things as are subiect and manifest vnto a vulgar view . those things which are manifest vnto the physition alone are of two sorts . the first is , when in the likenesse and similitude of a disease , the secret working of a supernaturall power doth hide it selfe , hauing no cause or possbilitie of being in that kinde or nature . the second is , when naturall remedies or meanes according vnto art and due discretion applyed , doe extraordinarily or miraculously either lose their manifest ineuitable nature , vse , and operation , or else produce effects and consequences , against or aboue their nature , the impossibilitie of either of these in vsuall or ordinarie course of nature , doth certainely prooue an infallibilitie of a superiour nature , which assuredly therefore must needs be either diuine or diabolicall . this conclusion concerning the infallibilitie of a supernaturall mouer , from the like assumption , the learned and worthy preseruer of reuerent antiquitie , master camden , in his description of cheshire , hath truely inferred vpon the miraculous prelusions , and presages , euer and prepetually forerunning the death of the heyres of the house or family of the briertons . these and such like things ( saith he ) are done either by the holy tuteler angels of men , or else by diuels who by gods permission mightily shew their power in this inferiour world . whensoeuer therefore the physition shall truly discouer a manifest transcending power , manner , or motion in any supposed disease , there is an vndoubted conclusion of the author . where likewise remedies finde concomitances , or consequences contrary to their nature , or such as neuer were , nor euer can be contingent in course of nature : this assumption truly granted , doth inuincibly inferre a transcendent force and vertue therein neuer to be denied . the demonstration hereof is euident . a proper cause is certainely knowne where is detected his proper effect . ergo , where is effected ought supernaturall , there is infallibly discouered a supernaturall cause . thus how diseases , and the wonderfull accidents which oft happen in diseases , may be by the physicion detected , according vnto the rule of reason , whether induced by the diuell or no , is briefely pointed at . how the guilt of any man therein with the diuel ( which doth onely conuince a witch ) may and ought appeare , hath beene before declared , and shall likewise hereafter be further made cleare . it will not now be immateriall or vnprofitable , for confirmation , illustration , and better proofe of those two waies , which are distinguished to be onely subiect , and manifest vnto the physicion , in the detection of the secret workes of diuels and witches in diseases , to produce one or two examples of both . concerning the first , fernelius in his . booke de abd. rer. causis , chap. . deliuereth a history of a yong man of a noble family , who was by a violent convulsion in an extraordinary manner long time tormented . diuers learned physicions remained long time doubting and vnsatisfied , both in the cause of this disease , as also of the seate or place where the cause , with any sufficient reason , might be iudged setled . behold very pregnant inducements of the finger of the diuell , moouing in the disease . one was the incredible velocitie of motion in the diseased , impossible vnto the force of man : the other was , for that in all the fits and convulsions , though very strong and vehement , his sense and vnderstanding remained in the diseased , perfect and nothing obscured , or interrupted , which in convulsions according vnto naturall causes was neuer seene , and is impossible . the force of these reasons to euince the presidence of the diuell , in the manner and motion of the fore-named disease , the diuell himselfe did shortly after iustifie , declaring and professing himselfe the author thereof in plainly expressed words . in the fore-named booke and chapter , there is another report or relation of a man sudainly surprised , with an extraordinarie fashion , or shape of madnesse or phrensie , wherein he vttered and reuealed things hidden , and of profound science and reuelation , not onely aboue the pitch and power of naturall capacitie , and the stimulation thereof in diseases contingent , and the forgerie of fained extasie , but really in true and vpright iudgement , and vnpartiall discerning of a physition beyond all question and exception supernatuall . the sequele after made it good . these examples are sufficient vnto men that are wise , and with whom reason hath authoritie . i doe not affect vnaduised multiplication herein , suspecting many histories , and reports of diuers authors . the possibilitie of those which are here produced , beside the vnstained credit of the author , is apertly confirmed by the holy scripture , where , in the lunatike the diuell manifested himselfe by actions , onely proper and appropriate vnto the power of a spirit : such was his casting the lunatike into the fire , and into the water , his violent ●ending and tearing him , which were things by the physition iudiciously distinguished , in most part impossible vnto the power and nature of the lunatike himselfe , or of his disease alone , though not all . the man possessed among the gaedarens , matth. . mark. . luke . likewise doth establish the same , who was knowne and seene euidently by the physition , how farre simply or solely diseased , and how farre possessed beyond diseased extasies by those vndoubted workes , and that finger of the diuell , when he easily brake in peeces those yron chaines wherewith the lunatike was bound : so that no force thereof whatsoeuer could hold or binde him ; as also when he vttered and spake that more then humane vnderstanding and reuelation of iesus christ to be the sonne of god : a knowledge as yet vncommunicated vnto mankinde , and vnto reason impossible . concerning the second way of detection , subiect vnto the physition alone , namely , when naturall remedies aptly applyed , are attended with supernaturall consequences , contrary to their nature , or aboue the same , out of the former author , and fore-named place . there is an example also without farther straggling of vnquestioned estimation . a certaine man there mentioned , vehemently burning and thirsting , and by intolerable heate compelled to seeke any mitigation , or extinction of his heate and thirst , in want of drinke or other fitting liquor , happened to finde an apple , in the moisture and naturall iuice whereof , hoping the vsuall short refreshing of the tongue , he , after the first tasting thereof , immediately found ( not onely that which was contrary to the nature of an apple , greater burning and thirst then before ) but had instantly his mouth and iawes so fast closed and sealed vp thereby , that he hardly escaped strangling . the reasonable doubt of the latitation of the diuell , in this faire , harmelesse , and vsuall remedie of the tongues , thirst and drines , was afterward made more euident and manifest by the sudaine and swift obsession of his minde , with frightfull visions , whereof as in the disposition , temper , substance or qualitie of his braine or body , there was no ground or cause , so in the apple it selfe , was no other pernicious mixture , but that the diuell , as with iudas sop , though wholesome and sauing in it selfe , so in this medicinall fruit , entred and possessed , where god permitted . the like may be said of other both outward and inward remedies , which by a magicke power are and may be oft interrupted , turned and bent vnto a vse contrary to their nature . for this cause hippocrates himselfe in his booke de sacro morbo , & de natura muliebri , doeth acknowledge many accidents , as also diseases and remedies themselues to be diuine , as hauing their cause and being aboue the course of nature . when therefore fitting vnto any cause , matter , or humour in the body , according to true art and reason discouered , apt and fit remedies , are aptly and fitly by the iudicious physition applyed , notwithstanding , contrary to the nature and custome of such remedies , they haue vnusuall and iustly wondered effects , is there not iust matter of doubt concerning an vnusuall and extraordinary cause answereable thereto ? the deepe and mysticall contengents in this kinde , and their hidden reason and cause , the vnlearned man , or he that is not exercised in difficult discoueries , cannot discerne , nor can the intricate and perplexed implications therein , of doubts and ambiguites , possibly become intelligible in euery ordinary apprehension ; yet by the former easie and familiar example , euery man may gesse and coniecture at the most abstruse . the subtiltie of the diuell doeth easily deceiue a vulgar thought , and in the clouds and mists of doubts and difficulties beguileth vsually the dimme sight and disquisition . the learned physition , notwithstanding possessing true iudgement and learning ; who doeth and can warily obserue , and distinguish first the wonders of nature vnknowne vnto euery mediocrity of knowing : secondly , the true wonders aboue nature in due collation with nature to be knowne , doth not easily or rashly with vulgars , erre or runne mad in the confusion of vaine and idle scruples . the wonders of nature , are such naturall diseases as are seene in their wondred and admired shapes or mixture , to haue a great likenesse or deceiuing identitie with such maladies , as are inflicted by the diuell . the wonders aboue nature , are such diseases , as are truely and vndoubtedly knowne and prooued to haue no consistence , or power of consistence , or cause in sublunary nature . for illustation hereof , i will giue one materiall instance fitting our present time , that shall apertly without exception manifest the distinction of both these kinds , therewith declaring the great oddes and difference betweene true knowledge and vnderstanding in the learned physition , and the amazed wonderments of vulgars and ignorant men . there are vulgarly reported among our english vulgers to bee in the bodies of many witches , certaine markes or excrescencies which are vsually deemed the randevowe of the diuell , where by couenant hee doeth sucke the blood of witches . these excrescencies are vsually described to beare sometimes the shape of warres and teares , or some other such like tumours . they are most commonly found in the priuie parts . they are found sudainely after their appearance , sometimes to vanish . they doe oft bleed , and therefore are vulgarly deemed , the remaining dropping of the diuels sucking . there are diseases likewise , like vnto these by physitions many hundreth of yeeres published , & both by ancient physitions and chirurgions , as also by those of later times oft cured . that this be not esteemed as a wonder , or a fable , i will produce some of their seuerall shapes ; described by seuerall authors , and will cite them according to their vsuall names which are these , thymion , nymphe , cleitoris , cercosis , morum , alhasce , ficus , mariscae . of the first thus saith paulus aegineta in his sixt booke , and . chapter . it is an excrescence or eminence , standing out from the rest of the flesh , sometimes red , sometimes white , for the most part without paine , the bignesse of an aegyptian beane and of the colours of the flowers of thyme . they are found , saith he , in the priuie part of women , and are cured by cutting them away . ioannes hucherus of the citie of beuois in france , sometimes one of the kings counsell and physition vnto his person , in his second booke concerning barrennesse doth testifie , that the former excrescence doth sometimes grow in some length , sometimes in the hands , sometimes in the feete , sometimes in the thighes , sometimes in the thighes , sometimes in the face , but saith that they are most troublesome in the priuie parts both of man and woman . celsus saith in his first booke chap. . that these excrescencies doe sometimes open and bleed , & send out blood . thymion ( inquit ) facile finditur & cruentatur , nonnunquam aliquantum sanguinis fundit . antonius musa vpon the . aph. of hippocrates the third booke testifieth by his obseruation in diuers particulars , that the former disease or excrescence doth oft-times weare and vanish away without helpe or remedie . the second disease or excrescence called nymphs , paulus aegineta , in his . booke . chap. doeth describe to be a swelling or growing out of a peece of flesh in the secret part of a woman rising oft-times vnto an vndecent fashion and a great bignesse . auicenne deliuereth the same description . tom. . fen. . tract . . and albucasis chirurg . part. . chap. , , . the third excrescence called cleitoris is little different from the former by the description of the same authors . auicen lib. . fen. . paulus aegineta in the fore-mentioned place . the fourth excrescence called cerrosis the same author in the same place compareth vnto a long taile and saith , that it hangeth downe , and issueth out of the part before mentioned in women , and is cured by being cut away . the fift excrescence called morum hath that name from his likenesse vnto a mulberrie . the sixt , called alkasce , from his likenesse vnto a bramble leafe . auicenne tom. . lib. . fen. . tract . . cap. . as for the seuenth and eight excrescences , growing likewise as the rest about the secret parts , they haue beene so commonly in auncient times knowne , that martiall the poet out of his owne acquaintance with them , hath made sport thereof in wittie verse . dicemus ficus quas scimus in arbore nasci , dicemus ficus caeciliane tuos . of the mariscae , thus also writeth invenal . coeduntur tumidae medico ridente , mariscae . of these mariscae thus saith antonius musa vpon the aph. . lib. . wee call them , saith hee , crests or combes , from their likenesse vnto the combe of a cocke , which saith he , if they bee not in time cut away , and cured by actuall cauteries , they are neuer cured at all . thus much concerning these diseases , out of learned authors . let vs now consider these naturall diseases , which are called wonders in nature , ( because not ordinarily or vulgarly seene ) with those markes of witches or diseases , and excrescencies effected and caused by the diuell in witches , which ( therefore must needes be wonders aboue nature . ) let vs ( i say ) compare them together , the one with the other . their exceeding neere neighbour-hood and likenesse , no common vnderstanding , as they are described truely and liuely , can chuse but acknowledge . to confound or mistake the one for the other , is very easie , but yet dangerous and pernicious . i will not denie against due testimonies , and the free confessions of the witches themselues , that such markes may bee by the diuell vpon couenant made , in way of an hellish sacrament , betweene the diuell and the witch : but where the confession of the witch her selfe , being free from iust exception doeth not appeare , nor the diuell to any spectatours , doeth shew himselfe in the act of sucking , which hee neuer doeth ( as my incredulous thoughts perswade my selfe ) where i say , these appeare not to be manifest without fraude , there it is requisite , and necessary , that either wee discharge the diuell , and acquit him of the slander , or else discouer it by some other signe or note , which may iustly be appropriated vnto the diuell , that his finger or guilt hath beene therein . this is reason , without which ought bee no perswasion . euery tree is to be knowen by his owne fruit , saith our sauiour . therefore the diuell , is to be knowne by the workes , and fruites of a diuell , proper and belonging vnto him . trie and discerne the spirits , ( saith the scripture ) whether they be of god , or no. and how can they bee discerned , if there were not some notes , or properties knowne vnto holy discerning mindes , whereby they may be discerned . it is madnesse therefore , to suppose it possible to know that which is done by a spirit , wherein is no euidence , impression , signe , shew , or propertie of a spirit . for as a naturall cause cannot bee knowne , but by his naturall effect ; so is it impossible , that a spirituall cause should be knowne , but by some supernaturall effect . for this cause , in all places of scripture , where are set forth the outward workes , or actions of the diuell , they doe there likewise all appeare to be his , in some extraordinary & supernaturall note or maner . the casting the bodies of the possessed in the gospel , into the middest of the people , was a thing extraordinary , impossible , and vnusuall vnto the voluntary motion of men alone . the bringing of fire from heauen to deuoure so many of iobs sheepe , was in the manner beyond the nature vsuall , and ordinary force , or custome of fire . the carriage of the heards of swine headlong into the sea , was manifestly beyond the nature of their naturall motion , yea , against their nature . here may be obiected , that the diuell doeth ordinarily worke , and produce things of seeming wonder , and strange consequence , wherein notwithstanding , doeth not appeare any signe or impression , of any supernaturall cause or authour , as is seene in many things produced in men , and issuing from his vsuall tentations of men . the answere is , that the diuell doeth worke vpon man , two wayes . the first is , immediately by the temptings , and soliciting only of man vnto workes , which properly are affected by man himselfe , in the vsuall course and power of mans nature . the second is , immediately by his owne proper action , as hee is a spirit , and immediately worketh in himselfe , the worke of a spirit . in the first , the diuell is not properly said to worke in himselfe , but rather to giue and offer occasion vnto the disposition and affections of man , thereby exciting , and tempting man vnto that worke , which therefore onely carrieth the stampe of a worke , proper vnto a man. in the second , the diuell worketh immediately himselfe , as he is a spirit , and in that worke therefore must necessarily likewise bee seene , and appeare the stampe of a spirit , since in the course and order of all things created whatsoeuer , the true and immediate cause , his immediate true and proper effect , is the sole true infallible stampe , euidence , and proofe thereof . the workes therefore , which are called or esteemed the diuels , in regard of his tentations , and incitations of man , vnto foolish , wicked , and oft wondered mischieuous actions , are onely and truely called diuelish , as proceeding from the diuels instigation onely , but are not truely or properly , or immediately any workes of the diuell , and therefore it is not requisite , that in such workes of the diuell , vnproperly called his , there should appeare any signes , proper vnto the workes of a spirit or diuell . since then it is infallible , that there can bee no possible discouery of any cause whatsoeuer , naturall , or supernaturall , but by such accidents , effects , or properties as properly belong , or issue from that cause , and since proper effects appearing , doe onely discouer their causes more cleerely , where they appeare more cleere , and more obscurely , where they doe appeare more obscure , and nothing at all , where they appeare not all : since i say this is true , and neuer to be infringed , those supposed witches markes , before they can iustly and truely bee iudged to bee by the diuell effected or vsed , must by some stampe or signe proper to himselfe , or to his workes , or to his vse or propertie therein , be so determined and conuinced to be . the wonder indeed of their strange shapes , forme and manner , is sufficient to amaze such as are not iudiciously read , or are vnlearned : but the phisition who knoweth such diseases to bee in nature , by that knowledge of their nature , knowing likewise that they doe not exceede nature , doeth iustly stand apart , and diuide himselfe from the vulgar errour and opinion , that they are any markes to be appropriate vnto the diuell . and hence appeareth the necessitie of conuincing the forementioned witches markes to bee supernaturall , before vpon their shape or appearance onely , it can bee esteemed iust , either to impute vnto the diuell , or to call any man into question . before they can bee truely iudged or determined , whether supernaturall or no , the necessitie of consulting with the learned phisition , is likewise demonstrated . of which wee may yet againe , giue another demonstration within the same instance . it hath beene sometimes by oath confirmed and deposed , that these forementioned markes of witches , haue ( immediately after they haue beene seene ) sudainely vanished to bee no more seene . the question may bee , whether their sudaine disparence after their manifest appearance , bee in nature possible vnto such like diseases or no. it is knowne vnto the phisition , that many diseases doe insensibly grow , and insensibly also weare and vanish away , without any knowledge or notice thereof taken by the diseased . this therefore solely can bee no note of a supernaturall marke , whatsoeuer passionate ignorants fondly dispute , to maintaine their owne wils and preiudicate resolutions . i doe grant , if those materiall excrescencies , doe in a moment vanish away , without any precedent preparation , or alteration tending thereto , or doe in an instant appeare , and in the same moment , without any mutation or proportion of time instantly vanish , then must this bee granted supernaturall : quia nihil fit in momento , that is , no naturall being hath desinence or being , without proportined time , beyond which nothing can bee really or indeed in sublunarie nature , whether there bee in the vanishing of the former markes , proportion of time or no , and the due antecedent mutations , and alterations in nature requisite , who can truely iudge , but hee who doeth both know the generall course of nature in all things , and also the particular course , in the nature of diseases , which is the learned phisition alone . it may bee obiected , that many common men in the former markes , may as easily see and discerne that which is supernaturall oft-times , as the greatest clarkes . for example , it hath beene published by authors of great note , that oracles haue beene vttered , and articulate sounds heard distinctly issuing from the priuie parts of a pythonisse . any man that doeth know , or heare such sounds out of that place , can as directly and as truely as the phisition auouch this to be supernaturall . it was sometime openly obiected , against a witch in northampton-shire at the publike assise , that a rat was oft obserued to resort vnto her priuie part , and with her liking and sufferance there to sucke . this was by oath and testimony vrged against her , and she her selfe confessed it to bee true . if the oath and testimony of sufficient witnesses , confirme the historie to bee true , there is no man vnto whom this is not apparent , as well as vnto the phisition to bee more then naturall . hereto wee doe answere , that although it cannot bee denied , that many things may euidently declare themselues vnto euery vulgar , as vnto the learned phisition to bee supernaturall ; yet doeth not this trueth in some cases , euince it true in all cases . because some things are not denied vnto a vulgar eye or iudgment , it doeth not thence follow necessarily , that all things are thereto euident . it is further obiected , that in those cases , phisitions are oft found deceiued , as well as other men . it is answered , that among phisitions , as among all sorts of other men , there are many vulgars , who are , and may bee ordinarily , and easily deceiued , yea amongst the iudicious and learned also , who cannot so ordinarily or easily bee deceiued , yet there must be some wants and imperfections , since no man in this mortall life can bee in all particuler points perfect . notwithstanding , this doeth not excuse those who are vnlearned , and haue many more grosse wants and imperfections , for not consulting with those that haue lesse , since vnperfect perfection of knowledge , is farre better guide then imperfection , grosse ignorance , and priuation of art and knowledge . it may bee yet demanded , what if the phisition or learned man , cannot detect the diuell in these named markes , since the diuel is able to haue a finger haply in them , where no note or signe thereof shall at all appeare ? answere hereto is , where god doeth giue vnto men no meanes , no way or possibilitie vnto their desired satisfaction , there they ought to rest contented , since the contrary is precipitation , and impatience with god his good will and pleasure , and vnbridled curiositie . for as in other cases , namely , fellony , murder , all lawe both diuine and humane , doeth forbid to accuse the murderer , or felon , where god hath not discouered his guilt by any signe , euidence , or proofe thereof ; so in case of witch-craft , where god hath not reuealed it by any reasonable profe , vnto the learned & iudicious , there hath no man warrant to accuse , or challeng vpon superstitious grounds , or surmises onely . and though this moderation be iust and fit to be held , where god hath inhibited the contrary ; yet it is no apologie or excuse for negligence , contempt , and want of diligent inquisition at any other time , whensoeuer god doeth permit or offer meanes , hope or possibilitie thereto . there may here a question be pertinently mooued , namely , whether these markes before mentioned , where proued supernaturall , doe therefore necessarily conuince the party vpon whom they are found , a witch , yea or no. answere hereto is , that simply and alone , such markes doe not prooue a witch at all , but with some limitations and considerations , they doe absolutely and infallibly demonstrate a witch . those limitations are these ; first , that those markes certainely detected to be supernaturall , bee by circumstances , presumptions on necessary inference , of reason prooued to be knowne , by the party in whom they are found , that they are of the diuell , or by the diuell there placed . secondly , that they are there continued , mainteined , or preserued with the liking and allowance of that partie . the reason of these limitations is manifest , for that the diuell is able to impose diuers diseases , as also such like supernaturall markes or excrescencies , as are before mentioned , vpon men without their liking or consent , where god doth so permit him . this is euident by the historie of iob , vpon whom the diuell brought extraordinary , and more then vsuall botches , biles , and sores , beyond the common course and nature of those diseases , and this he did full sore against the will , and liking of righteous iob. no man can iustly be accused or suspected in that act wherein hee is no agent , but an vnwilling patient , nor can bee accessary vnto concurrence , or consent with any author in his act , if that author bee not knowne vnto him , or not conceiued by him to be author . indeed , if any man be found with such markes , who may be conuinced to know them to bee of the deuill , and then to like or to be contented with them , assuredly by manifest demonstration , that man is a witch , if not by an expresse and open , yet by an occult allowance of the diuels possession and power , of that part or portion in him . whosoeuer giueth any possession of himselfe vnto the diuell , either in part or in whole , doeth thereby renounce his creator , & by this combination with the diuell , is a witch , or sorcerer . there remaineth as yet a doubt or question , whether simply the affirmation of a supposed witch ( which is vulgarly but not properly called and deemed her confession ) that the diuell doth sucke him or her , as also whether the affirmation of a supposed witch , affirming herselfe to be a witch , doe infallibly conuince that supposed witch , to be a witch indeede ; and whether that affirmation be sufficient ( as commonly deemed her owne confession ) to condemne her . the answer is negatiue . the reason is , for that many affirmations in themselues , and at first view doe seeme true serious and sufficient ; which better and more consideratly examined , are oft-times euen senselesse and ridiculous ; and therefore iustly are denied credit . and for this cause no accusations , whether against any man himselfe , or against another , wherein is no probabilitie or likelihood , no colour or possibilitie of being ; either are or ought to be admitted or heard in iustice in any courts of iustice . and for this cause the testimonies , accusations , or confessions which by fooles , or madmen are auouched , are by all nations through the world in law not valued , and reiected . the same regard is had of the affirmations and testimonies of children and of melancholy people , and likewise of men with yeeres and age doting , or by diseases or cares manifestly decrepite in their wittes and senses . that such decrepits there are vsually walking among men not noted nor knowne vnto most , or many , except sometimes vpon especiall occasion or triall of them made , is no wonder . i did my selfe know some lately liuing , who formerly haue beene very vnderstanding , yet diuers yeeres before their end , were with age in their inward senses so worne and wasted ; that although as reasonable creatures vnto the common view , they talked , conuersed , conferred , spake many times , and in many things with very good reason , and sensibly ; yet oft-times by sodaine enterchanges , they neither knew reason nor themselues , nor their owne names nor children . i now know a man neere an hundreth yeere old , who hauing in my late remembrance beene an excellent pen-man , doth neither now know a word , nor can write nor name so much as one letter among the foure and twentie ; yet hath he his sight good , as by his discerning and vpon his view thereof , giuing right name and title vnto other as small formes and characters is apparent . his memory sometimes euen of the same things is altogether gone by fits ; and by fits sometimes returneth in many things , but not in all , nor in any alway or certainly . other some i haue knowne in their memory and phansie by age so worne , that they could not hold or retaine in the one so much as that which very lately was in their eye ; in the other so much as that which was in the same instant almost conceiued ; affirming things in this confusion which neuer were nor euer could be ; and denying their sight of those things which from their sight thereof they had truely before named of their owne accord ; one while constantly beleeuing and avouching whatsoeuer was said or informed them , though neuer so dissonant from sense or reason ; another while as confidently denying whatsoeuer truth was said or vrged , though neuer so manifest vnto their sight or sense . this is not strange in age , since in diseases it is vsuall for men sometimes for a time to lose their memory alone , sometimes their reason alone , sometines imagination : sometimes part of one ; and part of another ; sometimes all ; sometimes perfectly none ; and yet imperfect in euery one . it sometimes also is seene ( as galen saith ) that a man inioying absolutely and accurately all his inward senses of right reason , memory and imagination in all other things beside ; yet in some one particular alone and in no other whatsoeuer is euer constantly and without change void of sense or reason , and as a very mad man or foole . thus much is also written by others of many wise and learned men ; who notwithstanding in some one particular alone haue discouered them selues to be very fooles or mad men : constantly affirming themselues to be doggs , horses , glasses , and for that one follie neuer reclaimed , in all other things being iudicious , learned , discreete and solid . neither is every vulgar man , nor euery wan vulgarly learned not accurately iudging able to discerne these defects , at first , or alwaies ; much lesse where they are hardly and difficultly espied , or by fits onely doe shew themselues . how possible is it for these sorts of people either to be perswaded by others , or from their owne guide and vnstable conceite to affirme any thing whatsoeuer concerning themselues or others ? and for that cause how necessary is it in matter of weight and iudgments , especially of life , to take heede of their rash admittance vnto accusations or testimonies concerning themselues or any others . vnto a confession so properly and truely called , doe necessarily concurre three things . first , in a confession is properly implied & vnderstood the partie confessing to be capable of reason , because without reason he can neither know nor iudge of himselfe nor of his guilt . secondly , in a confession is requisite and necessary that a partie confessing himself doth truly know what the law doth take & define that offence to be which he doth assume vnto himselfe . for by ignorance of the law sometimes silly men suppose themselues and others to haue incurred the danger of the law , where he that truly vnderstandeth the law is able to informe him the contrary : and for this cause the law it selfe doth giue leaue to consult with the lawyer , and with such as professe and are skilfull in the law. diuines likewise generally acknowledge and grant , that there is a mistaking , an ignorantly and a falsely accusing conscience or guilt , as well as a conscience iustly iudging and accusing . and for this cause many a man may take himselfe to be a theefe , a witch or other offender , who doth not truly or rightly konw what theft in his owne case or some other points is , or what witch-craft or some other offences either truly in themselues are , or by the law are vnderstood ; being in some cases not knowen or agreed , among lawyers themselues . it is therefore senselesse that a man can accuse himselfe iustly of an offence which he doth not know ; and therefore also is it as vniust to admit such an accusation against himselfe . thirdly , in a confession is implyed and presupposed a precedent manifest offence or guilt either by faire euidence likely to be prooued , or at least by due circumstances and presumptions iustly suspected or questioned . i doe hence conclude demonstratiuely , that if a supposed witch be not first found capable of reason , and free from dotage with age or yeeres or sicknesse ; and doe not also know what witch-craft or a witch is , and thirdly if the witch-craft or sinne it selfe bee not vpon sufficient grounds either prooued , or at lest questioned ; the meere accusation of such a supposed witch against her selfe without the former considerations , is not simply or alone sufficient to conuince or condemne her ; neither is such an accusation , truly or properly to be tearmed a confession . and thus we haue made euident by this instance of the supposed witches markes , how the learned physition possessing true art and learning , is not so commonly as the vulgar sort transported into the maze of vaine wonder and ignorant admiration , but duely and truly weighing reason doth apart distinguish and put true difference betweene the wonders in nature , and the wonders aboue nature . the wonders in nature are such diseases , as in their strange shape and likenesse , doe counterfeit such maladies , as are induced by the diuell or by witch-craft . wonders aboue nature , are such diseases , wherein the finger of the diuell is indeede and really discouered . concerning the first kinde ( as here ) so formerly in a former manuell , i haue briefely deliuered , both some of their generall * descriptions , denyed by no man that in ancient time was , or at this time is a iudicious and learned physician , as also diuers of their * particular histories in the persons of some sicke men knowne vnto my selfe . of the second it is here needlesse to propound any more particulars then those aboue mentioned , which i esteeme for the generall illustration sufficient . in true and right decision and distinction of the one from the other , multiplicitie of consideration and circumspection ought diligently attend the intricate maze and labyrinth of error , and illusion in their deceiueable likenesses , whereby the diuell , for his owne aduantage , and the perdition of seduced and beguiled men , doth sometimes cunningly hide his owne workes , and the diuellish practises of witches and sorcerers , from their due detection and punishment ; sometimes to insnare the guiltlesse and innocent , doth iugglingly seeme to doe those things which nature doth iustly challenge , not as his , but as her owne , in iust ballance weighed . it is most certaine , that the diuell cannot possibly mixe himselfe , or his power , with any inferiour nature , substance or body , but the alteration , by the coniunction of so farre discrepant natures , in the vnchangeable decree of the vniuersall nature of all things , necessarily and vnauoidably produced , must needs witnesse and manifestly detect it in the great and mighty oddes . this is very euident and apparent in all the supernaturall workes of the diuell , before mentioned in the generall discourse of this small treatise or worke , whether such as were declared manifest to sense , or such as were euident to reason ; whether such as were effected by the diuell himselfe , with the consent or contract of a sorcerer or witch , or such as were without their knowledge , societie , or contract performed by himselfe . all those supernaturall workes of both these kinds were therefore knowne to be supernaturall , because they were aboue and beyond any cause in sublunary nature . the like the learned physician may certainly conclude , concerning diseases inflicted or mooued by the diuell . for it is impossible that the finger or power of the diuell should be in any maladie , but such a cause must needs produce some effect like it selfe , where true and iudicious discerning is able to finde the infallible , certaine , and vndeceiued stampe of difference . thus farre hath bin briefely declared , how the physician properly and by himselfe doth alone enter into the due consideration and examination of diseases ( where is iust occasion of question ) whether naturally or supernaturally inferred . how vnfit it is here to admit euery idiot for a physician or counsellor ( as is too common both in these and all other affaires of health ) let wise men iudge . certainely from hence it commeth to passe , that most men for euer liue in perpetuall confusion of their thoughts in these cases , and as a iust iudgement of god against their carelesse search and neglect of learned and warranted true counsel , all certainety and truth herein doth still fly farre from them . for as in these ambiguities is requisite and necessary , a learned , iudicious , and prudent physician ; so is it as necessary that he finde those that neede herein aduice , truely and constantly obedient vnto good reason , temperate and discreete , not mutable vpon euery vaine and idle proiect to start away , and to bee transported from a reasonable , iust & discreete proceeding , vnto vncertaine , vaine , and empiricall tryals , since wisdome , knowledge and truth are neuer truely found , but onely of those , that with diligence , patience , and perseuerance search and seeke them out . it remaineth now to come vnto the second way of detection of the bewitched sicke , which was before said to consist in such things as were subiect and manifest vnto a vulgar viewe , as the first vnto the learned physician alone . as of the first , some few examples haue been propounded , so of the latter let vs also viewe other some . in the time of their puroxismes or fits , some diseased persons haue beene seene to vomit crooked iron , coales , brimstone , nailes , needles , pinnes , lumps of lead , waxe , hayre , strawe , and the like , in such quantity , figure , fashion and proportion , as could neuer possibly passe downe , or arise vp thorow the naturall narrownesse of the throar , or be contained in the vnproportionable small capacity , naturall susceptibility and position of the stomake . these things at any time happening , are palpable and not obscure to any eye without difficulty , offering themselues to plaine and open viewe . these like accidents beninenius , wierus , codronchins and others also , euen in in our time and countrey , haue published to haue been seene by themselues . some other sicke persons haue , in the time of the exacerbations of their fits , spoken languages knowingly and vnderstandingly , which in former time they did neuer knowe , nor could afterward know againe : as fernelius a learned physition , and beyond exception worthy credit , doth witnesse concerning a sicke man knowne to himselfe . some sicke men also haue reuealed and declared words , gestures , actions done in farre distant places , euen in the very time and moment of their acting , doing , and vttering , as i haue knowne my selfe in some , and as is testified likewise to haue beene heard , knowne , and seene by diuers witnesses worthy credit in our * country , in diuers bewitched sicke people . as these examples are manifest to any beholder , which shall at any time happen to view them : so are the examples of the first and second kinde euident to the reason and iudgement of the learned and iudicious physicion , and all doe therefore certainely detect and prooue a supernaturall author , cause , or vertue , because they are manifest supernaturall effects . thus haue we pointed out briefely , the detection of the bewitched sicke , both by learned reason proper vnto the iudicious physicion , and also by common sense and reason in all men . if men more at large please to exercise themselues in due consideration and proofe hereof , they shall finde more certaine and sound satisfaction and fruit , with the blessing and allowance of god , then can issue out of the mouthes of sorcerers and witches , which god hath cursed , and disallowed , and in whose hearts and mouthes , the diuell is oft a lying spirit . it hath been briefely , and yet sufficiently herein proued , that almightie god hath giuen vnto reason light , whereby reasonable , temperate and sober minds , through circumspect care and diligence , may see and behold whatsoeuer is truely possible , or iust for man to know , with the fauour and allowance of gods grace , in the detection and discouery of the bewitched sicke . whosoeuer therefore shall contemne , or neglect this light , and shall aske counsell of diuels and witches , the open and proclaimed enemies of god , doe certainely relinquish their faith , and trust in god their creator , and their patience and dependance vpon his prouidence . and although it may somtimes fall out , that prosperous issue doth seeme to follow the counsell of the diuell , yet doth it behoone men to be wary , and not presume , lest it prooue onely a sweete baite , that by a sensible good , the diuell may draw their bewitched desirous vaine minds vnto an insensible damnable hurt . for certainly , he who will rather be beholding vnto the diuell , for his life or health , then chuse to die in the gracious and mercifull hand of god his creator , can neuer expect to participate any portion of saluation in him , without extraordinary repentance . thus much concerning the reasonable discouery of the bewitched sicke , wherein leauing to enquire at witches , sorcercers , or impostors , vpright men , that loue or feare god , or imbrace religion or common reason , may and ought confine and satisfie their iust desires . chap. xi . the production of the works of witches and sorcerers , vnto the publique seate and censure of iustice . we haue hitherto considered , how the workes of diuels and witches , may be both manifest to sense , and euident to reason . they haue in their diuers kinds and different performances and manners distinctly beene instanced . besides those kinds which haue beene mentioned , there may bee innumerable more , among which are those who vndertake and are enquired at , to reueale treasures hid , goods lost or conueighed away , the workes and guilt of other witches , good fortunes , and euill fortunes in diuers affaires , disseignes and attempts : as also those who vndertake by inchantment , to leade captiue the wils and minds of men , vnto extraordinarie and vnreasonable desires or lusts , hatred or loue vnto , or against this or that person , or this or that particular thing , aboue or beyond the naturall power of resistence , and the force and vsuall guidance of naturall reason , in the ordinary course of mans will and nature : but they are all included in the same generall kinde , and common proofe of their diuellish impietie , deriued from the word of god before alleadged vnanswerably , and the true consequence of reason from thence . the difference that is in their diuers kinds , doth onely arise from their seuerall subiects , manners , ceremonies , and rites , according to their seuerall differing contracts with the diuell : some vsing in their workes , reuelations or oraculous answeres , of the demand of resorting people in one manner , fashion , ceremonie , gesture , and rite ; some in another , and some in none at all , certaine , or vnchangeable . concerning these ceremonies , with their seuerall contracts , and the manners thereof , i will not write , partly , because in this place not much materiall ; partly , because they are difficult to detect , except by the witches owne free confession , which happeneth very rare and seldome ; partly , because they tend more to the satisfaction of curiositie then of vse and therefore are not without some danger published . it hath now beene manifest by the word and mouth of god , vnto the reason of man , how a witch or sorcerer may euidently appeare vnto right reason ; namely by his voluntary vndertaking to bee enquired at , for knowledge and reuelation of such things as are hidden by god from all knowledge of men , and are solely and properly in the knowledge of spirits , as hath beene by learned authors and by reason declared . the reuelation being found supernaturall , doth discouer the supernaturall agent or author the diuell , whose proper act whatsoeuer man doeth vndertake in part , or in whole , must necessarily buy or borrow from him , and thereby be conuinced vndoubtedly of contract with him . we haue produced diuers sorts of noted practisers likewise of this inhibited contract , both in the holy scripture expressely nominated , and also by their ordinarie common custome herein obserued in seuerall kindes . concerning them all , we will conclude as a corallary vnto all that went before , with the testimonie and confirmation of lucius apuleius , that famous , expert , & learned magician , in his booke de aureo asino , from his long proofe and acquaintance with the diuell : daemones ( saith hee ) praesident auguriis , aruspiciis , oraculis , magorum miraeculis , that is , the diuels are chiefe presidents , haue chiefe power or authoritie , are chiefe maisters , guides , or rulers ouer diuination , or reuelation by the signes taken in flying of fowles , of diuination by inspection of the entralls of beasts , of oracles , and of all the miracles or miraculous workes of magicians . they that will not beleeue the holy scripture , nor the testimony of so many men and ages , that the diuell is the sole author of vaine miraculous reuelations , diuinations and workes , let them credit the magician his owne mouth . as we haue hitherto viewed , how witch-craft and witches may bee , first , by sense manifestly detected : secondly , by reason euidently conuicted : so let vs now consider , how they may bee both produced vnto the barre of iustice , and bee arraigned and condemned of manifest high treason against almighty god , and of combination with his open and professed enemy the diuell . concerning the first , since it chiefely consisteth in that which is manifest vnto the outward sense , if the witnesses of the manifest magicall and supernaturall act , be substantiall , sufficient , able to iudge , free from exception of malice , partialitie , distraction , folly ; and if by conference & counsell with learned men , religiously and industriously exercised , in iudging in those affaires , there bee iustly deemed no deception of sense , mistaking of reason or imagination , i see no true cause , why it should deserue an * ignoramus , or not bee reputed a true bill , worthy to bee inquired , as a case fit and mature for the same due triall , which iustice , law , and equitie haue ordained in common vnto all other rightfull hearings and proceedings by witnesse and testimonie , although it is likely to prooue a rare plea or cause , because in reason not too frequently to bee found , and farre lesse * in it selfe common or vsuall , then is vulgarly reputed . it might notwithstanding , haply bee more oft detected , if more diligently according to reason inquired . the second kinde of witch by euidence of reason discouered , is farre more frequent then the first , as appeareth by the varietie and multitude of names , which it hath branded vpon it , and the diuersitie of kindes and fashions which it hath put on . it is likewise more easily detected and prooued . a supernaturall reuelation being first made truely manifest ( lest preposterously wee haply call a surmised , or falsely suspected offender into question , before any offence be apparent or knowne ; which is an vniust iniury , and worthy of rebuke and shame with god and iust men ) a supernaturall reuelation ( i say ) being manifest , any mans guilty contract therein is prooued , by his vndertaking to bee enquired at therein . that vndertaking likwise is easily knowne & discouered by those that haue inquired . the foundation of this way of inuestigation of this witch or sorcerer , is the word of god it selfe before recited , and iust and true reason built thereupon , cannot fall or be shaken . thus hauing brought these prisoners to the barre , i there arrest any farther progresse , and leaue them to iustice , to the decree and sentence of the reuerend , graue , and learned iudge , and so proceede the third promised way of inuestigation , and inquisition of witches and sorcerers , according to likely presumption , probable and artificiall coniecture . but before wee arriue vpon that point , it is necessarie , that first a materiall obiection bee satisfied . that is , in the forementioned iudgement of supernaturall workes of sorcery manifest to sense , how can any true testimony or witnesse be required or expected , since doubt is made whether really or truely , or ●elusorily and in seeming onely , many or most things of that kinde , are seene or heard ? hereto is answered : as a true substance is seene not of it selfe simply , but in and by the outward true signe , shape , proportion , colours , and dimension inherent therein , and inseparable there-from ; so the true likenesse , resemblance and pourtraiture of that substance , when separated from that substance , is as truely and as really seene . therefore , experience doeth shew vs , that the same eye which saw the shape , proportion , and figure , together with the true substance , doeth as perfectly both see and know it , when it is separated from the substance by the art of the painter . as in the true miracles of god , wrought by the hand of his seruant moses , the true and vndoubted substance of a truely created serpent , was seene when it was changed from a rodde , by the outward proper and inherent shape : so as truely war an outward pourtraiture and likenesse of serpents seene , in the false miracle of the seeming transmutation of the sorcerers roddes . for how could religion or reason condemne those miracles of the diuell for illusions , if the liuely resemblance of miracles appearing manifestly vnto the eye , had not thereby made them knowne ? for an example , or illustration , how is a iuggling deceit knowne but by the eye ? the sight is said to bee deceiued therein . therefore it doeth see that which doeth deceiue . reason likewise comparing that which was seene , with that which is not seene ; that is , the counterfait with the true substance , doeth prooue the counterfait the present obiect of the sight . the same eyes therefore that saw , in the true miracles of moses , the substance of a serpent by the true inseparable inherent shape , saw likewise the true image and picture of a serpent , in the false and seeming miracles of the enchaunters of egypt . the testimony of the presentation of both vnto the eye , is as true as trueth it selfe ; because the word of trueth hath said it . that the diuell is as powerfull as the most excellent painter , to represent any the most true and liuely likenesse of any creature , is in reason cleare , and hath beene also before prooued . therefore a true testimonie may bee truely giuen , and iustly accepted or taken of a liuely shape , figure , likenesse , or proportion , really presented ( by the art of the diuell ) vnto the eye . all the doubt then remaining , is , to put a true difference betweene that which our imagination doeth represent vnto vs , from within the braine , and that which wee see without by the outward sense . this difference will best appeare by an example . fernelius in his first booke , cap. . de abd. rer . caus . doeth make mention of a man , who by the force of charmes , would coniure into a looking glasse certaine shapes or visions , which there would either by writing , or by liuely presentations so perfectly expresse and satisfie , whatsoeuer hee did demaund or commaund vnto them , that easily and readily it might bee distinguished , and knowne by standers by . this fernelius doeth report that hee saw himselfe . what shall wee say herein ? was this diuelish practise a thing doubtfull ? was it not manifest to many eyes , diuersitie of beholders , and the iudicious view of a learned and discerning sight . the like franciscus picus miraudula reporteth , videlicet , that a famous magician of italy in his time , did keepe the skull of a dead man , out of which the diuell did deliuer answeres vnto men enquiring , when the wizard had first vttered certaine words , and had turned the skull toward the sunne . these things being palpably seene , could not bee meere imagination . those things which are meerely in imagination ( with those men whom diseases depriue not of their sense or reason ) are by right reason and true sense , after a short time of their preualence , easily detected to be imaginary ; but those things which are truely , really , and certainely seene , remaine the same for euer after in their due reception of sense ; with vndoubted and vnchanged allowance of reason . hence it is , that a man in a sleepe or dreame , though for a short space , hee doeth oft times verily , really , and very feelingly ( as it were ) thinke himselfe in many actions and employments ; yet when hee awaked from sleepe , his sense and reason doe tell him hee was but in a dreame . many sicke persons likewise vsually , though waking , dreame of things falsely imagined , but the disease being gone , and their sense and reason there-from recouered , they then know and laugh at the fallacies of their imaginations . by these short instances it is apparent , that it is not a thing impossible , but vsuall and familiar vnto all kinde of men that want not their common wits , to distinguish betweene those things which are onely in imagination , and those which are reall and indeede . from hence we may then truely conclude , that against the acts of sorcerie and witch-craft manifest to sense , the due testimonies of vnderstanding , discreete , and iust men , ought to bee no lesse equiualent then against another open acts , or crime whatsoeuer , whereof the witch of endor may serue to shut vp and conclude all doubt for euer herein , for an vnanswerable instance and proofe . shee acknowledgeth her guilt and crime might bee made manifest vnto saul in these wordes , . sam. . . wherefore seekest thou to take mee in a snare , to cause mee to die ? saul likewise himselfe doeth grant vnto her , the sufficiency of his testimony to cause her to die , verse . in these wordes , as the lord liueth , no harme shall come vnto thee , for this thing : meaning , by his testimony of her fact , no harme should come vnto her . but here may bee obiected , that it was not his testimony of her fact of raising the vision of saul , which the witch did feare , but his testimony of her confession of her selfe to be a witch , by promising to vndertake it . the contrary is manifest by the text , verse . see , thy handmaide hath obeyed thy voyce , and i haue put my soule in thy hand , and haue obeyed the word which thou saidst vnto me . and thus is the doubt concerning the sufficiencie of testimonies , and witnesse in case of witch-craft satisfied . it now remaineth as was promised and intended , that we next view that light vnto the discouery of witch-craft , which artificiall coniecture , probable reason and likely presumption doe afford , since what sense and reason haue made manifest is already declared . chap. xii . that witches and witch-craft may be discouered by probable reason and presumption . as from things euident to sense , and manifest to reason , there issueth a certainety of vndoubted knowledge : so in things that carry onely probabilitie , diligence doth beget and produce verity and * truth of opinion . hence it commeth to passe , that he who truely knoweth , and knowingly can distinguish and discerne the validitie , nature , difference , and right vse of probabilities , doth most seldome in his opinions mistake or erre . hence also it commeth to passe , that according to seuerall measures , and degrees of diligence , study , practice , and exercise of iudging in probabilities , men doe diuersly differ , some excelling other in the merited stiles and attributes of subtiltie , policy , sagacity , exquisitenes . it is true , that in probabilitie , is no perpetuall * certainty : notwithstanding he that warily and wisely weigheth it , cannot in the vncertainty thereof but finde more certainty , then in blinde and vnlikely casualtie ; then in rash attempts and prosecutions , voide of counsell , or likely reason . for although sometimes those things which seeme most likely and probable , doe happen to prooue false , yet doth nature and reason teach and inioyne vs rather to giue credit thereto ; and experience doth manifest that the cause of deception therein , for the most part , doth consist in the weakenesse of mans iudging thereof aright . for in iudging of probabilities , are great oddes , some things onely seeme probable to such as are * wise , learned , expert , subtill : some vnto the most exquisite iudges alone : some to euery vulgar ; some to the choise and best sort of vulgars , and not vnto all ; and in these differences , doth necessarily breede much error and mistaking . notwithstanding , the vertue and force of probabilitie it selfe , simply doth not deceiue , or vsually faile , but as it is diuersly and differently conceiued by men , that oft prooueth false , which seemed likely . vatem hunc perhibemus optimum , saith cicero , qui bene conijciet , that is , we auouch and affirme that man to be the best prophet , or prognosticator of issues to come or happen , who hath the power and skill of right and true coniecture , which euer consisteth in the exquisite perpension of probable inducements . what is among men more admired , or more worthy to be admired , then this art , this skill , this power ? who doth not know what vse , also what benefit doth arise thereby , both vnto the true warrant and allowance of action , and also vnto the maintenance , and iustification of right opinion , in counsels and deliberation ? as in all other faculties and sciences , the excellencie and necessitie thereof doth brightly shine : so most apertly vnto common obseruation , it doth prooue and manifest it selfe in the two seuerall professions of the logician and the oratour . the logician in his discrepations and questions , concerning doubts and ambiguities , by the diligence of subtill dispute , from the light of probabilitie , rectifieth the vnstable fluctuation of vnconstant opinion , and produceth through mature disquisition , and raciocination , what is most safe , most consonant with truth , to hold , affirme , or be perswaded . the oratour in his coniecturall state or questions , in his pleas of doubtfull and controuersed facts , or rights , wherein oft-times probabilitie and likelihood , seeme to stand equall and vnpartiall vnto both parts : notwithstanding by mature , acute , and seasonable pressing , and vrging that which is most like , most reasonable , and consonant with right , with law and equitie , in the end doth bring into light , and discouer , what is most equall , vpright , and worthy to be credited , or respected . what euictions of truth and right , what conuictions of guilt and errour doe dayly issue from hence , common experience , doth prooue and demonstrate . thus much briefely prefixed in generall , concerning the necessitie , light and truth of probabilities ; it now remaineth to consider the vse and power thereof likewise , in our particular proposed subiect of witch-craft , which common sense doth not onely iustifie ( as in all other subiects ) but the word of vndoubted truth . almightie god , in case of idolatrie , doth not onely publish and proclaime his detestation of that great sinne it selfe , but therewith doth include whatsoeuer hath any probabilitie of respect , or reference thereto ; whether in affection and inclination , or in ceremonie or superstitious shew . this is euident , deut. . verse . where he first forbiddeth his people so much as to imitate , or doe after the manners of the gentiles ; and afterward particulariseth their making their sonnes and daughters to passe thorow the fire . likewise leuit. . , . where he forbiddeth as much as the cutting of his peoples heads , or the corners of their heads round , or ma●ring the tufts of their beards , or marking or cutting of their flesh , as was the manner of infidels and gentiles , in their mourning and lamenting of the dead . likewise deut. . . where he forbiddeth so much as the planting of any groues of trees neere his altar , because it was the custome , inuention , manner , and resemblance of idolaters . as in case of idolatrie , so in case of witch-craft , which is likewise a kinde of idolatry , because the worship of diuels , almightie god in those places of holy writ , where he publisheth and proclaimeth his high displeasure against witches and sorcerers , with that abominable sinne it selfe , doth also condemne as abominable ; first , in generall all kinde of shew , of affection , liking , inclination , or respect thereof ; secondly , any customes , fashions , rites , ceremonies , superstitions , or gestures from thence deriued , or belonging thereto . the first is manifest , leuit. . verse . there the prophet , from their god iehouah , doth charge his people , that they doe not so much as turne toward , or decline toward sorcerers or south-sayers , vouchsafe to aske any question , or to respect them : and leuit. . verse . he giueth iudgement and sentence of death , against that soule that doth but turne or looke toward them . the second is likewise manifest , isaiah . verse . where almightie god noteth the superstitious peepings , whisperings , and mutterings of sorcerers , and according to those gestures , doth with reproch terme them whisperers , mutterers and peepers : and deut. . verse , . he rehearseth their mumblings , and charmings , and their superstitious marking the flying of fowles ; and leuit. . verse . he noteth their vaine and ceremonious obseruing of times . if then almightie god be so strict , that he will not endure or tolerate so much as a friendly looking toward sorcerers : the least respect giuen vnto them , or so much as a demand of a question at their hands , any inclination toward them , any their ceremonies , rites or superstitions , yea , so small a matter as their very outward gestures ; how can religious zeale , or the duty of man toward god his creator , esteeme any of these , or the like , or the least of them , lesse then sufficient matter of probable doubt , presumption , religious iealousie , and suspicion against such men , as doe , or dare presume to imitate , to practise or vse them ? as the holy scripture hath pointed out some few gestures , manners , and rites of sorcerers , for an example and light vnto all other of the same kinde : so hath the daily obseruations of succeeding times added infinite more , which haue , doe , and still may encrease , multiply , and be added , and newly inuented , and put on new different shapes and fashions , according to the fancie of the contractors therein , which are the diuell , and man possessed by him , in whose powers and will , according to the nature , qualitie and conditions of their contract , dependeth and consisteth the variation , or innouation of ceremonious rites . for this cause , among authors and records both of elder and later times , wee reade of such diuersities and numbers of superstitions litations , dedications , performances , and a diabolicall solemnities . as therefore we haue manifested such superstitious rites , ceremonies and gestures of sorcerers , as the holy scripture hath noted and deciphered ; so let vs propound some other by after-times , and other authors obserued . some haue vsed in their intention or execution of their diabolicall workes , or in the way of prelusion one kinde of * ceremonious homage , and some another . some doe neuer attempt nor enterprise a diabolicall execution , but with mumblings , whisperings , and secret sounds , and words heard grumbling in their mouthes : as theophrastus in his . booke of herbes and plants doth witnesse , concerning certaine magicians in gathering helleborus , and mandragora : and as is likewise vndoubtedly discouered , by the great attributes that are by many famous writers ascribed vnto the caball of the iewes , and vnto letters , characters , words , sillables and sentences superstitiously pronounced . galen writeth , that a certaine sorcerer by vttering and muttering but one word , immediately killed , or caused to dye a serpent or scorpion . beniuenius in his booke de abd. morb . caus . affirmeth , that some kinde of people haue beene obserued to doe hurt and to surprise others , by vsing only certaine sacred and holy words . it is apparent likewise , that others haue accomplished their diuelish ends , by apparitions , shapes , or figures , raised or coniured into glasses ; as fernelius , an eye-witnesse , in his booke de abdit . rer . caus . doth publish . some receiue power and vertue from the diuell vnto their diabolicall preparations , by certaine inchanted hearbes , or medicines which they mixe and gather , sometimes with brasse hookes , sometimes by moone-shine in the night , sometimes with their feete bare and naked , and their bodies clothed with white shirts , as plinie reporteth . some are reported , to obtaine of the diuell their desired ends or workes , by deliuering vnto the diuell bonds or couenants , written with their owne hands . this serres the french chronicler doth report , confessed by certaine witches , in the raigne of henry the fourth . and mr. fox , in the life of martin luther , doth make mention of a yong man , who deliuered a bond vnto the diuell , vpon certaine conditions , which bond was written with the yong mans owne blood , and vpon his repentance , and the earnest zealous prayer of the people vnto god in his behalfe , was redeliuered , and cast into the church in the view and sight of the whole assembly there and then being . some deriue an effectuall vertue vnto their decreed diuellish workes , by hanging characters or papers about the necke , as plinie reporteth . some practise to bring their diuelish ends vnto issue , by coniured images and pictures of waxe , golde , earth , or other matter , as thomas aquinas in his booke de occultis naturae witnesseth . holing shed , page . doth chronicle the execution of certaine traitours , for conspiring the king of englands death by sorcerous and magicall pictures of waxe . the same author , page . doth report , that in the twentith yeere of queene elizabeth , a figure-flinger ( as hee termeth him ) being suspected as a coniurer or witch , sudainely dying , there was found about him ( besides bookes of coniuration , and other sorcerous papers or characters ) the picture of a man wrought out of tynne . some late writers haue obserued , that diuers witches by such pictures , haue caused the persons thereby represented secretly to languish and consume , as was lately prooued against some late famous witches of yorke-shire and lancaster , by the testimonies beyond exception of witnesses , not onely present , but presidents in their tryall and arraignment . some execute their hellish intentions by infernall compositions , drawne out of the bowels of dead and murthered infants ; as ioannes baptist porta in his booke de magia naturali , doth from his owne knowledge affirme , and thereto the malleus maleficarum with others doe assent . some practise also sorcery by tying knots , as sant ierome testifieth in vita hilarij , concerning a priest of aesculapius at memphis . some practise witch-craft by touching with the hand or finger onely , as biniuenius saith . some in their sorcerous acts or coniurations , vse partchment made of the skinne of infants , or children borne before their time : as serres reporteth from the confession of witches , in the time and raigne of henry the fourth detected . some for the promoting of their diuelish deuices , vse the ministery of liuing creatures , or of diuels and spirits in their likenesse as histories report , and theocritus in his pharmacentria , seemeth to credit , inducing there a sorceresse , who by the power of her bird , did drawe and force her louer to come vnto her . this seemeth not impossible vnto a witch , by the multitude of liuing shapes , which the diuell in former ages hath vsually assumed , termed faunes , satyres , nymphes , and the like , familiarly conuersing with men . some bring their cursed sorcery vnto their wished end , by sacrificing vnto the diuell some liuing creatures , as serres likewise witneseth , from the confession of witches in henry the fourth of france deprehended ; among whom , one confessed to haue offered vnto his diuell or spirit a beetle . this seemeth not improbable , by the diabolicall litations and bloudy sacrifices , not onely of other creatures , but euen of men , wherewith in ancient time the heathen pleased their gods , which were no other then diuels . and rather then the diuell will altogether want worship , he is sometimes contented to accept the parings of nailes ; as serres from the confession of certaine french witches doth report . some authors write , that some sorts of sorcerers are obserued to fasten vpon men their magicall mischieuous effects , and workes , by conueying or deliuering vnto the persons , whom they meane to assault , meats , or drinkes , or other such like ; as is euident by the generall knowne power of the magicke cups of the inchaunted filtra or loue draughts : and as seemeth iustified by s. augustine , in his . booke de ciuitate dei , making mention of a woman who be witched others , by deliuering only a piece of cheese . some of our late countrie-men haue obserued , some witches to mischiefe or surprise such as they intend maliciously to destroy , by obtaining some part or parcell of their garments , or any excrements belonging vnto them , as their hayre , or the like . it is not to be doubted that the diuell , that old protens , is able to change and metamorphise his rites , ceremonies , and superstitions , into what new shapes or formes are best sutable to his pleasure and his fellow-contractors most commodious vses and purposes . concerning all the former mentioned , although it be exceeding difficult ; nay , an impossible thing for any man to auouch euery of them true in his owne knowledge or experience ; yet for that some kindes of them wee may assuredly know and beleeue from god himselfe , who hath in his sacred word nominated both * apparitions of the diuel , as also , incantations , charmes , * spels and familiarity with spirits , as also for that reason doth demonstrate , that there may be many more kinds , besides those named of the same likenesse , nature abused , and diuelish vse ; and for that vnto othersome , the credit , worth and merit of those writers by whom they haue been obserued and published , doth giue weight and estimation , it may be approoued as an infallible conclusion , that wheresoeuer any of them or the like , being diligently enquired after , are either really found , or in apparence or shew resembling , that there ( with the concurrence of circumstances , and approoued precedence of a manifest worke of sorcery consenting ) that there , i say , it ought to be sufficient & vncontroled matter , or occasion of iust suspicion and presumption against the particular , in whom they are by iust witnesses free from exception , detected and palpably knowne , practised and exercised . as we haue now briefly recited and called to minde some sorts of such ceremonies , rites , superstitions , manners , instruments and gestures as are annexed vnto that kinde of sorcery or witch-craft which consisteth in action : so let vs also recite some other sorts of ceremonies , rites , and superstitions , which belong vnto that kinde of sorcery which is conuersant in diuinations , reuelations of things hidden , predictions , and prophecies . diuinations according to nature or art , as cicero distinguisheth in his first booke de diuinatione , we doe not intend or purpose , but that diuination which the same author in the same place doth refer into a power aboue man , which he there termeth the power of the gods , betweene whom and diuination , the stoickes make this reciprocation , si sit diuinatio , dij sunt , si dij sine est diuinatio ; that is , if there be right diuination or prediction of things to come not contained in art or nature , certainly that diuination is of the gods , as reciprocally where there are gods , there is diuination . here wee see plainely , not onely the antiquity , but the direct originall of diuinations , and that they do manifestly deriue themselues from idol-gods , from infidels , from idolaters . this is further euident likewise , by the generall current and report of all histories , euen from the first beginning and foundation of rome by romulus , as through all ancient writings and writers , the frequent mention of augury , aruspicy , extispicy , and the like , doth plentifully witnesse . the holy scripture also and word of god doth testifie the same , deut. . verse , , . where diuination by the flying of fowles , by the obseruation of times , and the like , are reckoned among the abominations of the nations , or gentiles . the originall then of diuinations issuing from diuels ( because from false gods , the gods of the heathen and idolaters ) let vs for the better noting of the abomination it selfe , obserue and point out some of their ceremonies , manners , and superstitions also . some in olde time vsed to diuine , as by the flying of fowles , so by viewing of lightning , by monsters , by lots , by inspection of the starres , by dreames , per monstra , & portenta , fulgura , sortes , insomnia , per astra , as cicero testifieth at large in his bookes de diuinatione . some did vse to draw their diuinations out of tubs , or vessels of water , whereinto were cast certaine thin plates of siluer and gold , and other precious iewels , by which the diuels ( which infidels ignorantly called their gods ) were allured to answere vnto demands , doubts , and questions , as is by psellus described , and was vsuall among the assyrian coniectors . some deriued their diuinations from looking-glasses , wherein the diuell satisfied vnto demands and questions , by figures and shapes there appearing . this kinde of diuination was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereunto came very neere and was like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . some fetch their diuinations by lots , taken from points , letters , characters , figures , words , syllables , sentences , which kinde of diuination is distinguished by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if we should number vp euery particular kinde of shape , wherein diuination doeth shrowde it selfe , it would prooue a long and tedious voyage , not onely through fire , water , ayre , earth , and other farre distant and diuided parts of the wide and spacious world , but through siues , riddles , the guts and bowels of the dead , and many other secret haunts & holes , wherein as the inuincible labyrinths of intricate illusions , the diuell doeth shadow and hide his subtill insidiation of silly deceiued man. he that desireth more curiously to reade other particulars herein , i referre him vnto s. augustine , de natura daemonum , and to camerarius , de diuinationum generibus . it is sufficient that the trueth and possibilitie of these kindes of diuinations and the like , with their ceremonies , rites , customes , and superstitions ; as also their detested originall , end , vse , and abomination , is esteemed diuellish by the word of god , and his most sacred voyce , wherein vnder those kindes of diuination , by the flying of fowles , obseruation of times , deut. . verse , . and vaine gazing and beholding the starres , isaiah . . he displayeth and iudgeth the nature and qualitie of all other the like , couered by what stiles or names soeuer . the enumeration of any more sorts , might increase in number , and aduance curiositie , but can adde nothing in substance or materiall vse . the reason that the diuell requireth these rites and ceremonies , s. augustine doeth declare lib. . cap. . de cinit . dei , alliciuntur daemones ( saith he ) per varia genera lapidum , herbarum , lignorum , animalium , carminum , ri●uum , non vt animalia cibis sed vt spiritus signis , in quantum scilicet haec iis adhibentur in signum diuini honoris cuius ipsi sunt cupidi . that is , diuels are drawne or coniured , by diuers kindes of stones , hearbes , woodes , creatures , words , rimes , rites , or ceremonies , not as liuing creatures desire food , but as spirits reioyce or delight in signes , because those signes argue respect , worship , and honour , whereof they are very ambitious and desirous , as affecting diuine worshippe in malice of god himselfe and his diuine worship . to the same purpose saith binsfeldius comment . vel explicat . in praelud . . delectantur daemones signis cum imitaeri deum studeant in sacramentis suis . that is , diuels delight in signes , rites , and ceremonies , as desiring to imitate , or to be like god in his sacraments . wee haue summarily ( wherein for our information is sufficient competence ) produced some few sorts of ceremonies , rites , and superstitious gestures in both kindes , that is , both such as belong to that kinde of sorcery , which consisteth in act , and working , as also that which is exercised in diuination , prediction , and reuelation . the generall rule and reason is the same , and extendeth it selfe equally against both . let vs then in the conclusion thus conioyne them both together . what man is he among men so blind , who beholding any man the former ceremonies , rites , prelusions , or gestures , being suspicious notes , markes , cognizances , and badges of sorcerers and witches , in either kinde , and doeth not thinke that he may with good reason doubt the ordianry correspondence of fruits , & workes answerable thereto ? vnto the former presumption , if circumstances of time , place , instruments and meanes , fitting such diuellish actes , opportunitie , and the like doe adde their force , doeth not iust occasion of doubt increase ? for illustration and example , let vs suppose a person of a curious and * inquisitiue disposition in things hidden or inhibited , a man voide of the feare and knowledge of god , a searcher after sorcerers , and their diuellish artes , educate among them by kindred , affinitie , or neighbour-hood , with them hauing generall opportunitie vnto inchoation into that diabolicall mysterie , a man likely and prone to become a receptacle of diuels , expressed by his long obserued , or knowne flying from , or hating all occasions or places , where the name , mention , worshippe , or adoration of almighty god is in any kinde vsed ; a man out of whose cursed lips hath at any time beene heard , the * renouncing of god , or voluntary profession or loue and friendship vnto the diuel ( all which with horror sometimes my owne eares did heare , in a * woman at an open assise , being there indited vpon suspicion of witch-craft . ) let vs yet further consider in the same man , an extraordinary alienation of himselfe , from all societie and company with men ( for that familiar conuersation with diuels , begetteth an hatred and detestation , both of the remembrance of god or sight of men ) likewise a frequentation or solemne haunting of desarte * places , forsaken & vnaccustomed of men , the habitations of zijm and iijm , graues and sepulchres . this seemeth , math. . luke . marke . in the possessed true . the possessed and the witch , are both the habitacles of diuels ; with this onely difference , that the witch doth willingly entertaine him . his custome of haunting tombes and sepulchres , in the one doth make it probable , and credible in the other . likewise a solitary solacing himselfe , or accustoming abroad oft , and vsually alone , and vnacompanied at times and houres vnusuall and vncouth to men , as the most darke seasons of the night , fitting the darke workes , and the workemen of the prince of darkenes . let vs yet more particularly obserue this man branded with the former note , seeming or professing to practise workes aboue the power and possibilitie of man , to threaten or promise to performe , beyond the custome of men , whether in generall , or toward any particular . in a diuellish intendred action bent against any particular , likewise wee may diligently examine any manifest speciall prouocation , first giuen : secondly , an apparent apprehension thereof expressed by words , gestures , or deedes : thirdly intention , or expectation , succeeding the prouocation , starting out oft-times , or intimated by any rash , vnaduised , or sudaine , proiect , of headie and vnbridled passion : fourthly , the opportunitie sutable vnto such an intended desseigne as time and place competent for accesse , speech , sight , or receiuing from , or giuing vnto the particular , against whom such diuellish thoughts are set , any thing , wherein any inchanted power or vertue is vsually hid and conueighed . after a sorcerous deede is thus certainely obserued to proceede , we may then further with vigilant circumspection view , whether ought may be detected , iustly arguing his reioycing pride , or boasting therein , that standeth iustly suspected , or ought that may prooue or expresse his doubt , or feare of discouery , his guilty lookes , cunning euasions , shifting , lying , or contradictory answeres , and apologies vnto particulars vrged . these circumstances and the like , though each alone and single may seeme of no moment or weight , yet concurring together , or aptly conferred , they oft produce a worth from whence doth issue full & complete satisfaction . verisimilia singula suo pondere mouent , coaceruata multùm proficiunt ( saith cicero ) that is , euery single circumstance hath his weight and vse , but consenting and concurring together , they doe much aduantage . since then what vertue or power soeuer , circumstances and presumptions , doe vsually and generally vnfold in all other subiects or matters whatsoeuer , the same equally and as largely , reason doeth here display and offer in this of witch-craft : why should not the like practise thereof herein also bee vrged and found , as likely and succesfull ? i doe not commend or allow the vsuall rash , foolish and fantasticall abuse of circumstances , nor their wresting and forging , nor the coniuration or raising vp of their likenesse , and shadowes , without any substance or trueth ( as is too common and vulgar ) out of meere fancy or defect of true iudgement , without the due manifestation of a certaine crime first in this kinde assured . but where all the former circumstances doe truely and really occurre , or most of them , or the most materiall amongst them with an apparant vncontrouled precedent euidence of an vndoubted act of sorcery , and are not indirectly wrested or guilefully extorted , but directly proued , & fairely produced and vrged ; what man inioying his common sense or reason , can be ignorant , what a large scope and faire fielde they doe yeeld to sent , to trace and chace the most hidden and secret guilt of witches whatsoeuer , out of their vtmost shifting most close couerts and subtill concealements ? i doe not affirme circumstances and presumptions , simply in themselues sufficient to prooue or condemne a witch : but what reasonable man will or can doubt or deny , where first a manifest worke of sorcery is with true iudgement discerned , and knowne certainely perpetrate : that the former circumstances and presumptions pointing vnto a particular , doe giue sufficient warrant , reason , and matter of calling that particular into question , & of inioyning and vrging him vnto his purgation and iustification from those euill apparances , whereby through the differencies , iarres , contrarieties , and contradictions of the false faces and vizards of seeming truth ( because identity and vnity is properly and solely found with truth it selfe inuiolable and the same ) guiltinesse is oft vnable to finde a couert to hid it selfe , but rubbed or galled vnto the quicke , doth breake out and issue forth in his owne perfect and vndeceiuing liknesse . it may be obiected , that it doth commonly fall out , and is so oft seene , that the hearts of witches are by the diuell so possessed , so hardned and sealed vp against all touch , either of any conscience , or the least sparke of the affections of men left in them , that there is no possibility , or hope of any preualence , by the pressing of any presumptions or circumstances , which they for the most part will answere with wilfull and peruerse silence . this is and may be sometimes true , yet is no sufficient reason , why due proofe and tryall should not alwayes diligently be made herein , since first experience it selfe doth witnesse a manifest benefite thereby : secondly , the like reasonable course and practice is knowne both vsuall , fruitfull and effectuall in all other disquisitions , and inquisitions whatsoeuer : and thirdly , the diuell himselfe , the witches and sorcerers great and graund master , though of farre fewer words then witches , ( as seldome speaking at all ) and abounding with farre more subtiltie and cunning ; yet is he not able by all his art or cunning , alwayes to hide his owne workes , but by presumptions and circumstances , wise and vnderstanding hearts doe oft discerne and discouer them , as is by dayly experience seene and testified , and is confirmed by the proofe which all holy and godly men haue euer had thereof . and to this purpose , and for this cause the holy scripture doth require gods chosen children , to sift and try the spirits , whether they be of god or no ; that is , whether they be of his holy spirit , or of the euill spirit which is the diuell . although therefore god for his owne secret decree , or purpose , doe permit the diuell sometimes to hide and shadow the guilt of his associates , witches and sorcerers , from the sight or deprehension of man , and thereby , sometimes , frustrate mans iust endeuour and duty of their discouery ; yet doth he not totally or altogether herein subiect , or captiuate , or abridge mans power or possibility of preualence , euen against all the power and force of diuels , as oft-times our dullest senses cannot choose but witnesse . could the diuell , or their owne craft whatsoeuer , deliuer the sorcerers from destruction out of the hands of saul , who iustly destroyed them all out of the land of israel , . sam. . verse . or out of the hands of iosias , who according to lawe , tooke away or abolished all that had familiar spirits , and southsayers . . kings chap. . verse ? the extirpation of these southsayers , by those princes , was commended of god , and by his lawe commanded , leuit. . . the same lawe of god commaundeth , that no man be iudged or put to death , but by the mouth of two witnesses , from whence it is necessarily collected , that the workes of sorcery are not alwayes hidden , but oft-times so open , that they may be manifestly noted ; otherwise , how could they be testified , which vnto their condemnation the lawe doth euer presuppose and necessarily commaund ? neither is this lawe of god any thing discrepant from the commom equity of all lawes , or from reason it selfe : first , for that many workes of sorcery doe immediately in their first view , manifest themselues to the sense , as is euident , by the miraculous workes of the enchaunters of egypt , practised in the sight of pharaoh king of egypt . secondly , for that many workes are apparent manifestly to reason , in which , though the sense cannot immediately discerne , or take notice of their quality and authour ; yet by necessary inference and euidence of reason , they are certainly and demonstratiuely prooued to issue from the power and force of spirits and diuels , as hath beene formerly declared , concerning both workes and also diuinations , prophecies , and reuelations hidden from all curiosity and possibility of man. thirdly , for that circumstances and presumptions doe with good and likely reason call into question , and iustly charge with suspicion ( as hath beene instanced ) concerning the performers and practisers of ceremonious rites , superstitious gestures , actions and manners vsuall vnto witches and sorcerers . since then , as is before prooued , almighty god doth inioyne a necessity of testimonies , vnto all condemnations and iudgements of death whatsoeuer , and testimony doth alwaies necessarily include a manifestation of whatsoeuer is testified , either to sense , or reason , or both ; it followeth as a necessary conclusion vnto all that hath bin said : that from things either manifest to sense , or euident to reason , issueth wholly and solely , not onely the reasonable and likely way of detection of witches , but the very true way by god himselfe , in all true reason intended and commanded . and from this way it is , both by multitudes of examples , by experience and reason manifest , that neither witches , nor the diuell himselfe is altogether able to hide or defend their guilt . diligence therefore herein duely and carefully exercising it selfe certainely shall not , nor can prooue the lawe of god vaine , nor the owne endeuour frustrate or voide , although haply difficulties and impediments may somtimes interrupt , as in all other cases and affaires is vsuall . thus hath beene made manifest how witch-craft is discouerable by sense , and euident by reason ; likewise , that it is no more inscrutable or hidden from detection in the inquisition thereof , by signes of presumption , probable and likely coniecture or suspicion , then all other intricate or hidden subiects , or obiects of the vnderstanding whatsoeuer . for , although presumptions are alone no sufficient proofe , yet doe they yeeld matter and occasion of diligent and iudicious inquisition , which is the reasonable way and due method of vpright proceeding , and the common , hopefull and warranted path vnto all detections , in all other cases of doubt and difficulty whatsoeuer ; wherein i see no cause or reason , why iudicious , wary and wise practise and proofe , weighing and pressing circumstances into the bone and marrow , should not equally , in case of witch-craft , as in all other cases of iudgement and inquisitions ( though not euer because that exceedes the nature of presumption ) equally , i say , and as oft should not confound the guilty , and chase and winde out as faire an issue . certainely , if men would more industriously exercise their sharper wits , exquisite sense , and awaked iudgements , according vnto the former reasonable , religious , and iudicious wayes , exempt from the burthen and incumbrance of blinde superstitions , traditionary and imaginary inuentions and customes , no doubt , but experience would yeeld and bring forth in short time , a much more rich increase of satisfaction , and more happy detection in iudiciall proceedings . it is true , that in the case of witch-craft many things are very difficult , hidden and infolded in mists and clouds , ouershadowing our reason and best vnderstanding . notwithstanding , why should men be more impatient or deiected , that in matters of witch-craft , many things are oft hidden from our knowledge , and discouery , when the same darkenesse , obscurity , difficulty and doubtfulnesse , is a thing ordinary in many other subiects beside , as necessary vnto vs , and concerning which , it may be no lesse truely said , that in this life of mortality , much more is that which is vnknowne , then that which is knowne and reuealed vnto vs. hence is that ancient saying of the philosopher : hoc tantum scio , quòd nihil scio , that is , so few are those things , which are demonstratiuely , truely , and certainely knowne , that they are nothing in comparison of the infinite number and multitude of such things , as are either onely probable , or obscure or inscrutable . for to deny that god hath giuen vnto man a great measure of knowledge in many things , were not onely grosse darknesse and blindnesse , but great ingratitude , yea impiety . neuerthelesse , it were also as great fatuity not to see or acknowledge , that god hath mixed this knowledge with much intricate difficulty and ambiguity , which notwithstanding he doth in his wisedome more or lesse reueale distribute and dispense , in seuerall measures , vnto seuerall men , according to their seuerall cares , studies , indefatigable paines , and more industrious indeauour , in seeking and inquiring it : in defect whereof more commonly then either in gods decreed restraint , or natures abnuence , mens desires and labours are so often annihilate . chap. xiii . the confutation of diuers erroneous wayes , vnto the discouery of witches , vulgarly receiued and approoued . as true religion doth truely teach the true worship of god in that true manner which he requireth , and commandeth : so superstition in an vnapt measure or manner , doth offer vp and sacrifice her vaine & foolish zeale or feare . vnto her therefore & her sacrifice , thus doth almighty god reply ; who required this at your hands ? i hate and abhorre your sabboths and your new moones , isa . . . the heathen oratour could say , religio continetur cultu pio deorum . true religion consisteth in the holy and true worship of god. vnto the aduancing of the worship of the true god , the extirpation of witches and witch-craft ( because it is the most abominable kinde of idolatry ) is a speciall seruice , and acceptable duty vnto god , expressely commanded by himselfe , deut. . , , . in the performance therefore of this worship , as it is solely and truely religious , to seeke their extermination by those meanes , and in that manner , which almightie god doth approue and allow : so with misgouerned zeale or feare , in the ignorance , or neglect of the right manner or way , inconsiderately to follow vnwarranted pathes thereto , is plaine superstition . iulius scaliger , in his third booke of poetrie , thus describeth very liuely the nature of superstition . superstitio satisfacit ad notandum eum habitum , quo metuimus , aut deum sine ratione , aut ei opera attribuimus quae opera ne cogitauit quidem vnquam ille , that is , this word superstition doth serue to set forth such an habit or disposition of minde , wherein wee worship or so feare god , as is voide of cause or reason , or vnto our owne hurt or damage , we attribute vnto god , as of god , those workes or things , which almighty god himselfe neuer thought or intended . the word which the greekes vse for superstition , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inconsulta & absurda diuinae potentiae formido , that is , an absurd , and ill-aduised feare or worship of god , which certainely is there , where he neither requireth it , nor is true cause or reason either of such worship , or in such sort or manner . in this speciall part therefore of the worship and feare of god , namely , in the discouery of witch-craft and sorcery , as wee haue before laboured to finde out those waies which are lawfull , iustifiable , and allowed : so let vs now briefely display the folly and vanity of erroneous and blind pathes , pointing deceitfully thereto ; that we seeke not superstitiously to serue god , in our inioyned and commanded duties of the discoueries of witches , with our owne vanities or follies , rash inuentions , or deuices ; but in reasonable , iust , discreete and religious proceeding , which is onely and solely acceptable with god. in former ages and times , haue been published by diuers writers , many ridiculous traditions , herein so vaine , and so farre vnworthy any serious confutation , that they scarce deserue so much as bare mention . of this sort are the imagined profligations of the fits of the bewitched , by beholding the face of a priest , by being touched by hallowed ointments , or liniments , by the vertue of exorcisation , of incense , of odours , of certaine mumbled sacred or misticall words . i will therefore omit these , as by time it selfe worne exolete , found worthlesse , and almost of later writers left namelesse , and will onely oppose and examine such later experiments , as doe in our time and country most preuaile in esteeme . chap. xiiii . the casting of witches into the water , scratching , beating , pinching , and drawing of blood of witches . it is vulgarly credited , that the casting of supposed witches bound into the water , and the water refusing or not suffering them to sinke within her bosome or bowels , is an infallible detection that such are witches . if this experiment be true , then must it necessarily so be , either as a thing ordinary , or as a thing extraordinary : because nothing can happen or fall out , that is not limited within this circuit or compasse . that which is ordinary , is naturall ; as likewise that which is natural , is ordinary . aristotle in the second of his ethickes saith of that which is naturall quod aliter non assurscit , that is , ordinarily it is not otherwise , then euer the same . from whence it doth follow by good consequent , that whatsoeuer is ordinary , must be naturall , because it keepeth the same course and order , which is the property of nature . for this cause scaliger in his booke de subtilitate saith , natura est ordinaria dei potestas , that is , nature is the ordinary power of god , in the ordinary course and gouernment of all things . if then this experiment in the tryall of witches , be as a thing ordinary ( as it is vulgarly esteemed ) it must be found likewise naturall . if it cannot be found naturall , it cannot be ordinary . that it is not , nor cannot be naturall , is manifest . first , for that the ordinary nature of things senselesse and voide of reason , doth not distinguish one person from another , vertue from vice , a good man from an euill man. this our sauiour himselfe doth confirme , math. . verse . . god maketh his sunne to arise on the euill , and the good , and sendeth raine on the iust and vniust . nay , we may further obserue in the booke of god , and also reade in the booke of nature and common experience , that the common benefit of nature , is not onely vouchsafed vnto all wicked men indifferently , but euen vnto diuels themselues , who doe not onely participate in nature the common essence , faculties and powers , proper vnto the substance and nature of all other spirits ; but also doe exercise these powers and spirituall forces vsually vpon other inferiour natures , subiect vnto their supernaturall nature , reach and efficacy , as is often seene in their workes euen vpon the bodies and goods of the blessed saints and sonnes of god. hereby then is euident , that nature cannot take notice , or distinguish a wicked man , no not a diuell , and therefore much lesse a witch . but here may be obiected , that diuers herbs and other simples , produce many strange and wondered effects , by an hidden secret , and occult qualitie and property in nature , though there appeare no manifest qualitie oft-times in them , by which in reason or probabilitie they should or can bee effectuall thereto . this physicions doe dayly witnesse and prooue true . why then may not there bee likewise yeelded the like hidden power , or antipatheticall vertue in the nature of the element of water , and thereby a witch bee detected ; as well without knowne cause or reason thereof in nature ; notwithstanding naturally the euils or diseases both of body and minde , are both detected , and cured by elementary substances or compositions , in which there is no manifest knowne proportion therewith ? it is truly answered , that although in this supposed experiment of the disposition of the element of water towards witches , casualty may haply sometimes seeme to iustifie it true ; yet is not this sufficient to euince it a thing naturall . those things which are naturall , necessarily and euer produce their effect , except some manifest or extraordinary interception or impediment hinder . thus fire doth necessarily , ordinarily , and alwaies burne and consume any combustible matter or fuell being added thereto , except either some manifest or extraordinary hindrance oppose it . the like may be saide of all other elements for their naturall effects in their proper obiects . naturall medicines likewise , if rightly accommodated with prudence , art and discretion vnto the right disease , doe neuer faile their vsuall productions or effects . this almighty god in his holy writ doth confirme , and long and aged experience of many hundreths of yeares hath successiuely witnessed , wherein the ancient records of all learned writers , haue euer testified innumerable medicinal herbs and drugges , certainely and truely to bee euer the same . present times doe likewise see & witnes it , and no man doth or can doubt it in the right proofe . concerning any such nature or custome in the element of water , in the refragation of witches , who was as yet euer able to write and fully resolue , or prooue it ordinary , necessary , certaine , euer or for the most part , not failing as is in course of nature most infallible and neuer doubted ? what former ages haue successiuely vouchsafed the mention of truth or certainty therein ? hath almighty god , at all , so much as approued any opinion or thought thereof ? is it not rather to be iustly doubted , that it may be esteemed among the abominations of the gentiles , which god in his people doth detest , deut. . verse ? doe all men in our time , or good and iust men auouch their owne proofe in the tryall thereof ? or contrariwise , doe not many wise , religious , learned and equall minds with reason reiect and contemne it ? doth law as yet establish it , or reason prooue it ? how can it then be proposed as equiualent with those reasonable meanes or wayes , of iust proceedings or tryalls , which god , his diuine lawe , his law of nature , iudgement , reason , experience , and the lawes of men haue euer witnessed , perpetually and onely assured certaine and infallible ? it wanteth the vniuersall testimony of former ages and writers ; in this our age it is held in iealousie with the most iudicious , sage , and wise : it hath no reasonable proofe , no iustifiable tryall hath dared to auouch it vpon publike record , no lawe hath as yet , thought it worthy of admittance ; and the lawe of god is not prooued to prooue or approue it . if it had beene a thing naturall , ordinary , of necessary , or of certaine operation or power , and therein so euidently remarkeable , it is impossible it should haue escaped authenticall approbation , or the same notable testimonies , which all other tryed truths haue euer obtained . from the former premises therefore we conclude , that it cannot be a thing naturall , necessary or ordinary . if it be not ordinary , then is it not alwaies the same ; if not alwayes the same , then is it sometimes failing ; if sometimes failing , then is it not infallible ; if not infallible , then in no true iudgement or iustice to be trusted or credited . it now remaineth to inquire , whether being prooued false or ordinary , it may not be prooued true as extraordinary ( for to esteeme or grant it both is an impossibility in nature , and an absurdity in reason . ) let vs grant , it may be iudged and deemed extraordinary ; the next doubt then remaining is , whether being extraordinary or miraculous , it be of god or of the diuell . the reason why some men suppose it should be of god , is , for that the water is an element which is vsed in baptisme , and therefore by the miraculous and extraordinary power of god , doth reiect and refuse those who haue renounced their vowe and promise thereby , made vnto god , of which sort are witches . if this reason be sound and good , why should not bread and wine , being elements in that sacrement of the eucharist , be likewise noted and obserued to trurne backe , or fly away from the thraotes , mouthes , and teeth of witches ? and why , ( if for the former reason , the water being an element in the sacrament of couenant , made with god , in the first initiation into the faith , doe for that cause refuse to receiue witches into her bosome , and thereby giue an infallible proofe of a witch ? ) why , i say , should not by the same reason bread and wine , being elements in the sacrament of confirmation and growth of faith , refuse and fly from those much more , whose faith and promise made vnto god in riper and more vnderstanding yeares , is by them renounced ? and why for that cause , should not bread and wine become as infallible markes and testimonies vnto the detection of witches ? if the reason be good in the first , it must necessarily be the same in the second ; and if it faile in the second , it cannot be good or sound in the first . neither doth it or can it stand with any good reason at all , that because so smal part of the element of water , is set apart vnto that religious seruice in the sacrament ; therefore , the whole element of water , or all other waters must thereby obtaine any generall common property aboue the kinde or nature . neither is it as yet agreed , or concluded generally among the most learned , and reuerend diuines , whether that small part of water which in particular is set apart , or vsed in the sacrament , doth thereby receiue any manifest alteration at all in substance , essence , nature or quality . if then that part of the element of water it selfe , which is hallowed vnto that holy vse , be not manifested , or apparently prooued to be thereby indowed with any vertue , much lesse can it communicate any vertue vnto other waters , which did not participate therewith in the same religious seruice . except then there may be prooued by this religious vse of water , some more endowment of sense or religion therein , then is in other elements , why should it more fly from a witch then the fire , then the ayre , then the earth ? the fire doth warme them , the ayre flyeth not from them , but giueth them breathing ; the earth refuseth not to beare them , to feede them , to bury them . why then should the water alone runne away or flye from them ? it may be answered , that it is a miracle , whereof therefore there neither can nor ought reason in nature to be demaunded or giuen . if it be a miracle , it is either a true miracle , which onely and solely doth exceed the power of any * created nature , or is a seeming miracle by the power of the diuell , working effects in respect of mans reason , nature , and power supernaturall and impossible ; notwithstanding confined and limited within the generall rule , reason and power of vniuersall nature , which he * cannot exceed or transcend , being a finite creature , and no infinite creator . miracles , of the first kinde , are raising from the dead the son of the widow of sarepta , by elias . of the kings , . the diuiding the water of iordan with elias cloake , . of the kings . the curing of the sicke by s. pauls handkercher , act. . . the raising lazarus by our blessed sauiour , and the like . miracles of the second kinde , are all the workes of the enchanters of egypt , exod. . which were onely diuellish sleights , cunning * imitations , countersets , and diabolicall resemblances and shadowes of the true miracles , wrought by almighty god , in the hand of his seruant moses . if this miracle , or this miraculous detection of witches by water , be of this later kinde , it is of the diuell ; and is not to be esteemed or named , where the name of god is feared or called vpon . for although the cunning fraude of the diuell , aboue and beyond all capacitie of the weake sense and vnderstanding of man , doe so liuely oft-times cast before our eyes , the outward shape and similitude of the miracles of god , that man is not able easily to distinguish them , or at first sight to put a true difference : yet must men studiously , and circumspectly be aduised herein , lest rashly they confound , or equall the vile and abiect illusions of that damned creature the diuell ( though neuer so wonderfull in our eyes ) vnto the infinite power of the almighty creator , in his true and truely created miracles , which is an high dishonour vnto our god , and accursed impiety . for this cause , the holy scripture hath admonished and warned the weakenesse of humane vnderstanding , not to be transported by signes and wonders , nor to trust or giue credit to euery miracle : and our sauiour himselfe , math. . verse . . doth furnish his disciples with carefull warning herein . and s. iohn , in his reuelation fore-telleth , that in the latter dayes and times , the diuell and the great whore of babylon , shall with great signes , wonders , and miracles , seduce and deceiue the last ages , and people of the world . since then miracles are of no validity , except certainely and truely knowne to be of god ; and since also it is not easie for euery spirit to discerne therein ; let vs duely examine and sift this our supposed and proposed miracle in the tryall and detection of witches . petrus gregorius tholosanus in his syntagma iuris , lib. . cap. . in a tractate concerning the relicks and monuments of saints , together with miracles , doth giue very honest , sound , and substantiall direction . first , that all credited miracles be found and allowed by religious 〈◊〉 and authoritie . secondly , that the persons by whom they are first reuealed or knowne , or by whom they are auouched , be testes idonei , omnique exceptione maiores , that is , that they be worthy witnesses of vndoubted and vnstained credit and worth , free from all iust exception , of holy life , and vnstained conuersation . without these cautions ( saith he ) no miracles ought to be esteemed , or receiued as of truth . how farre our vulgar tryall of witches , by the supposed miraculous indication and detection of them by the water , is different from this care or respect , this equitie , religion , or humanitie , common practise doth openly declare , when without allowance of any law , or respect of common ciuilitie , euery priuate , rash , and turbulent person , vpon his owne surmise of a witch , dare barbarously vndertake by vnciuill force and lawlesse violence , to cast poore people bound into the water , and there deteine them , for their owne vaine and foolish lusts , without sense , or care of the shamefull wrong , or iniury , which may befall oft-times innocents thereby . though this kinde of tryall of a witch , might haply prooue in it selfe worthy to be allowed , yet is it not in euery priuate person iustifiable , or tolerable , or without warrant of authoritie in any sort excusable . the manner therefore of this vulgar tryall , must needs with iust and honest mindes , vncontrouersedly , and vndoubtedly , be rusticall , barbarous , and rude . now to returne againe into the truth of the miracle it selfe in this tryall . first , let vs enquire with petrus gregorius , what religious lawes or authoritie haue admitted it as true . secondly , what religious , reuerend , iudicious , graue , or holy spectators , or eye-witnesses doe auouch it . let vs yet farther proceede with the same author , in the fore-named syntagma , lib. . cap. . and by some other rules , farther examine this miracle , if it be well and duely auouched and credited , concerning the being thereof , whether that being be not a being of the diuell , & of his miracles . conatus omnis daemonum ( saith the author ) vnum habet generalem scopum , operibus dei se obijcere , ei debitum honorem subfurari , pios hominum animos sibi lucri facere , & a vero deo retrahere . that is , the workes of the diuell haue one generall scope ; namely , to oppose themselues against the workes of god , to rob god of his honour , to drawe the hearts of men from god , and to gaine them vnto himselfe . let vs now consider the fore-named miracle by these rules . concerning the approbation thereof by any religious lawes or authority , i haue neuer read my selfe , nor haue heard by others , of any authentike suffrage from classicall author , and with good reason , i may conceiue and iudge a nullity therein . concerning any religious , learned , and iudicious spectators and auouchers of this miracle , whose faith and credit may be wholly free from al iust exception , it hath euer been a difficult and hard taske to furnish any true sufficiencie or competency in this kinde , though multitudes and swarmes of deceiued vulgars , continually and violently obtrude their phantasticall sominations . since then as yet there doth no manifest law stand vp to patronage this miracle , and the learned , religious , and holy man able to discerne and iudge , and free from exception , is not at all , or hardly to be produced or found to auouch or countenance it true ; it may be with good reason suspected , and that reason may iustly disswade all sodaine , rash , or hasty credit or trust thereof . now let vs examine , if it were vndoubtedly to be assumed as true , whether being true , it be not as truely of the diuell . and first let vs consider , whether it doe not oppose the workes of god , which was the first direction of gregorius . it is herein truely conuicted , because the nouelty and supposed miraculous force and might thereof , doth first vsually and easily intise vnsetled braines , rashly to forsake the wayes of iudgement and iudicious legall proceeding , which is the ordinance and worke of god : secondly , doth imbolden staggering and vnresolued minds presumptuously without warrant to expect , to aske or seeke a signe or miracle , which ordinarily or vnnecessarily required , our blessed sauiour apertly condemneth , math. . an adulterous and vnbeleeuing generation doth seeke a signe or miracle . and as herein it directly opposeth against the decree and worke of god ; so likewise by giuing occasion and way , that supposed miracles may become vulgarly common and ordinary , whereby the true miracles and miraculous workes of god also may grow with vndiscerning men of lesse esteeme , vile and of no accompt . nam miracula dei assiduitate viluerunt ( saith s. augustine ) the miracles and miraculous workes of god , being oft seene , become of smal or no reputation . the second tryall of a false miracle , was the robbing of god of his due honour and praise , which in this proposed miracle is partly prooued ; by making the extraordinary work or vse of miracles ordinary , and thereby derogating from the power , worth and nature of gods true miracles ( as is before said ) : partly by vnthankfull vnder-valewing , omitting , or relinquishing the ordinary meanes of tryals and detections of doubtfull truths , which god hath made & giuen in his good grace ; and therefore their contempt and neglect is a manifest robbing of god of his due praise and glory therein . the third tryall of the diuels property in miracles , was the seducing of mens hearts from god vnto himselfe , which in our supposed miracle may be necessarily concluded . for if the miracle it selfe be vpon good grounds before alleaged , rightfully deemed to bee of the diuell ; it must necessarily follow , that whatsoeuer esteeme or reputation is giuen thereto , is a secret sacrifice of ignorance or superstition vnto the diuell , and an hidden and couert seduction from god : and thus hath beene prooued , or at least , with good reason alleaged . first that the tryall of witches by water , is not naturall or according to any reason in nature . secondly , if it be extraordinary and a miracle , that it is in greater likelihood and probability a miracle of the diuell to insnare , then any manifest miracle of god to glorifie his name , which is the true end of right miracles . concerning the other imagined trials of witches , as by beating , scratching , drawing bloud from supposed or suspected witches , whereby it is said that the fits or diseases of the bewitched do cease miraculously ; as also concerning the burning of bewitched cattell , whereby it is said , that the witch is miraculously compelled to present her selfe . these , and the like , i thinke it vaine and needlesse , particularly or singly to confute , because it doth directly appeare , by their examination , according to the former rules produced against the naturalizing of the detection of witches by casting them into the water , that first they are excluded out of the number of things naturall : secondly , that being reputed as miracles , they will also be rather iustly iudged miracles of the diuell , then of god , by the former reasons which haue stripped the supposed miraculous detection of witches by the water , of any hopefull opinion that they can be of god. nor doth our law now in force , differ here from reiecting such like miraculous trialls . see the triall by ordell abolished by parliament the third yeare of henry the third , coke . rep. case abbot de strata mercella fol. . chap. xv. the exploration of witches , by supernaturall reuelations in the bewitched , by signes and secret markes , declared by the bewitched , to be in the body of the suspected witch , by the touch of the witch curing the touched bewitched . there remaine as yet other miraculous explorations of a witch , carrying in their first view a far more wondred representation then any or all the former explorations . one is , when persons bewitched , shall in the time of their strange fits or traunces nominate or accuse a witch , and for a true testimony against him , or her , thus nominated , shall reueale secret markes in his or her body , neuer before seene or knowne by any creature ; nay , the very words or workes , which the supposed , or thus nominated witch shall be acting or speaking in farre distant places , euen in the very moment and point of time , while they are in acting or speaking ; all which i haue sometimes my selfe heard and seene prooued true . this is reputed a certaine conuiction of a witch . an othor miraculous tryal of a witch and like vnto this , wonderfull is ; when a supposed witch required by the bewitched , doth touch him or her ( though when vnknowne or vnperceiued by the bewitched themselues , ) yet according to the prediction of that issue by the bewitched , he or shee immediately are deliuered from the present fit or agony , that then was vpon him or her , which i haue also my selfe seene . for the better discouery of truth in these so wondered difficulties , let vs first recall to minde these few obseruations in our former treatise determined and prooued . first , that the diuell doth many miraculous and supernaturall things meerely simply and alone of himselfe , for his owne ends , and without the instigation or association of a witch . this was made manifest by his conference , disputation and speech with eua after a miraculous manner , out of the body of the serpent , when as yet neither witch , nor witch-craft were come into the world . secondly , that the diuell is able to obtrude or impose his supernaturall or miraculous workes vpon men , against their knowledge , liking , will , or affection , and being vnrequired . this is cleere by his transuection of the body of our blessed sauiour , as also by his violent casting of the bodies of the possessed , amongst the people mentioned in the gospell . thirdly , let vs not here forget specially , that hee is able to transmit and send vnto , or into men vnrequired , and without their desire or assent , secret powers , force , knowledge , illuminations , and supernaturall reuelations . this was prooued by the possessed in the gospell , who from a secret and hidden reuelation and power , aboue and beyond themselues , were able to vtter that high mistery , as yet hidden from the world , that iesus was the sonne of the liuing god. this could not be knowne vnto them , by their owne reason or nature , being aboue and beyond all reason or nature , and by grace onely then begun to be reuealed vnto the blessed disciples themselues . to thinke that the possessed could haue that knowledge equally with the disciples by the same grace , were impious derogation from their apostolicall priuiledge and prerogatiue therein , vnto whom did properly belong the first fruits thereof alone . this supernaturall reuelation therefore was transfused into the possessed by the diuell , who could not be ignorant of the lyon of juda , the mighty destroyer of his spirituall kingdome , long before the disciples were borne , or capable of knowledge . and thus hauing recalled these obseruations , from them doe issue these necessary inferences . first , that all supernaturall acts or works in men , are not to bee imputed vnto those men . secondly , that for this cause those supernaturall workes , are onely to be imputed vnto men which the diuell , according vnto contract or couenant which those men doth practise and produce . and for this cause , in the inquisition of witch-craft , when we haue truely first detected an act , done by a spirituall and supernaturall force ( because it is in all lawes iniurious , to accuse of any act , before it be certainely knowne the act hath beene committed ) then , and not before , wee ought indeuour directly and necessarily to prooue the contract , consent , and affection of the person suspected , vnto , or in that supernaturall act , that being no lesse essentiall , to detect and discouer the true and vndoubted witch ; then the supernaturall act , being certainely apparent , doth vndoubtedly prooue the diuell , and his power therein . this equall regard , in case of witch-craft , ought to bee carefully ballanced , without which vaine and vnstable men shall euer at their lust and pleasure , vpon affections and passions , be priuiledged with impunity , to lay vniust imputations , and to vse wrongfull violence and oppression beyond all equitie , or reason . when therefore men that are prudent , iudicious , and able to discerne , doe first aduisedly vpon good ground and reason , adiudge a supernaturall act euidently done , or at least worthy to be suspected : secondly , shall by iust and reasonable proofe , or at least liuely and faire presumption detect the contract , affection , or consent of any man in that act ; then and not before , is the accusation , inquisition and inditement of witch-craft , against any man equall and iust . for since a supernaturall worke can be truely and simply no act of a naturall man , and is the immediate hand and power of a diuell ( as is formerly prooued ) it is the mans consent , contract and couenant alone , in the act with the diuell , that being detected and discouered , doth infallibly and essentially prooue him a witch , and not the act itselfe . these obseruations , and considerations , first necessarily prefixed , let vs now proceed vnto the two former propounded experiments of the miraculous detection of witches . it is necessarily true , that it can solely proceed from a supernaturall power , that the bewitched are inabled in their traunces , to fore-tell the sequell of the supposed witches touch : likewise , that the nominated witch , shall accordingly by her touch immediately free and dispossesse the sicke or the bewitched of their agonies . it is as necessarily true also , that it can solely proceed from a supernaturall power , that the bewitched are able in their traunces to nominate the most secret and hidden marks in the bodies of the suspected witch , her present speech * and actions in farre distant places , and the like , but whether these miraculous reuelations , with their answerable euents , ought to bee esteemed iust conuictions of the persons thus by a supernaturall finger , pointed out and noted ; as also whether they proceede of god or of the diuell , is very materiall , to examine and consider . if they proceede from god , their end , their extraordinary necessitie and vse , bent solely vnto the immediate speciall glory , or extraordinary glorification of god therein , will euidently declare . what more extraordinary glorification of god can be pretended in the needfulnesse of a miraculous detection of witch-craft , then of any other sinne committed , as immediately against god , and with as high an hand ? witch-craft is indeed one kinde of horrid renunciation , and forsaking of god , but there are many more kinds much more hellish then this secret and concealed defection : as the open cursings , wilfull blasphemings , and spitefull railings vpon god , euen vnto his face , professed hatred and contempt of god. among many offendors in these kindes , after their owne long prouoking continuance therein , and almighty god his vnspeakeable long suffering and patience : some few sometimes haue been made hideous spectacles and examples vnto the rest , of the infinite power and iustice of god , his vnsufferable displeasure , indignation and direfull reuenging wrath . in this number was , for some time nebuchadneser , and pharaoh king of egypt , and in later times iulian the apostata , and others the like . many other as high blasphemers , and despisers of god , notwithstanding haue been permitted to escape any such miraculous punishments , or fearefull notorious exposings vnto the worlds view . rabshakeh , railing on the liuing god , in the open view and hearing of the men of israel , and olofernes denying the god of heauen , were not miraculously , or by any immediate hand of god smitten , but were suffered to grow on , vntill their haruest of confusion was ripe . that high degree of blasphemie against the sonne of the liuing god , hanging vpon the crosse for the sinnes of mankinde , committed by the cruell and hard-hearted iewes , in scorning , scoffing , and spitefull derision both of god in heauen , math. , verse . and also of the eternall sauiour of the world , descended from heauen , was not by god then extraordinarily reuenged ( as the incomparable greatnesse of the sinne might seeme to require ) but was in almighty god his iust iudgement , suffered , vntill in the due time , their owne execrations , and cursings of themselues , and their posterity , thereby to hasten and purchase the effusion of that holy innocent bloud , did fall vpon them so heauily , that their whole nation , people , and kingdome , became extirpate , vile , and vagabond for euer vpon the face of the earth . it is recorded in the reuelation , chap. . verse , , . concerning the beast , that he opened his mouth vnto blasphemy against god , his tabernacle , and the saints ; that he spake great mighty blasphemies , yet power was giuen vnto him to continue , and preuaile therein many yeares , and a large space of time . by these few examples it is euident , that neither the height , the nature , the quantitie , nor the qualitie , of the most abominable , or prouoking sinne , most odious vnto god and men , doth vsually , or alwaies draw downe from heauen vpon it selfe a miraculous immediate hard of gods wrath . we may easily instance the like , concerning the sin of witch-craft , which is our particular subiect . although by the hand of his holy seruant saint paul , almghty god did miraculously smite the sorcerer elymas , & as writers report , simon magus , by the hand of st. peter , multitudes and societies of other sorcerers , and southsayers among the caldeans , escaped not onely the hands of nebuchadneser , in his wrath ; but as it seemeth in the prophecy of daniel , they liued many yeares in high esteeme , fame , and renowne , both in their owne nation , and also in forreine countreyes , yea through the world . there is no doubt , that aegypt likewise did abound with swarmes of sorcerers , as the holy scripture , and all times and writers report . among the people of god also , the israelites , it is manifest that diuers sorcerers and witches did shrowed themselues , and liued with impunity , as appeareth by the witch of endor , which king saules seuerity , in their general extirpation thorow the whole kingdome , had notwithstanding passed by , and left vnespied ; as also by that special note and commendations , from gods owne mouth and word of joshua , that is , that hee had taken away from amiddest his people , all the enchanters and sorcerers : by which it is likely and cannot be denied , that through the lenitie or carelesnesse of former princes , they formerly had long securely their breathed . that god doth not vse by miracles to detect all , or most enchanters , magicians , or witches , is farther made vndoubted ; because it should follow then & thence necessarily , that he hath both in the first ages of the world , ordained lawes , and ordinary , legall courses of proceeding against them in vaine ; as also for that he doth , in the holy records of his sacred word , make knowne his decree , that they shall be permitted to liue and continue vpon the face of the earth among other , and as other vnrepentant sinners , vntill his second comming , and the last day of eternall doome , reuelat. chap. . vers . . without shall be enchanters . if his iustice and seuere iudgement should by his miraculous power make so narrow search amongst them , as ordinarily to root them out , it were impossible any one of them should escape his all-seeing reuengefull hand , to suruiue vnto his generall decreed day of sentence , and dreadfull doome , of all kinde of sinnes and sinners , which both in iustice vnto some , and mercy vnto other some , his infinite goodnesse and wisdome hath decreed , shall not be frustrate . although therfore almighty god doth sometimes stretch forth his mighty hand miraculously to smite , or bring into light some horrid sinnes and sinners , his exrraordinary power therein sometimes onely extended , at his owne good will and pleasure , doth not iustifie the presumptuous expectation of the dispensation thereof in any particular . god who is the god of order , and not of confusion , doth not ordinarily dispense his extraordinary workes , nor vsually confound indifferently , so different natures in their end and vse , and his owne decree . nature it selfe doth also teach an impossibility in that which is extraordinary , to become or be expected ordinary . in that way which is ordinary , the industruous , the diligent , the prouident man therefore doth with carefull perseuerance vprightly walke . the slothfull , onely the intemperate , the improuident man , either by folly or ignorance loseth or by idle sloth forgetteh , or omitteth , his ordinary way or opportunity , and ridiculously hopeth or trusteth vnto the redemption thereof , by extraordinary contingents or euents . thus it hath appeared , that in regard of any more speciall or extraordinary glorification of god , in the detection of witches , rather then of other as great and as abominable sinners , their is no needfull or necessary vse of myracles . the second consideration was , whether they are not rather of the diuell , then of god ; as also , how they may be any iust conuictions of the supposed or suspected guilty . wee will first herein examine the touch of the supposed witch , immediatly commanding the cessation of the supposed fits of the bewitched . that this is a false or diabolicall miracle and not of god , may be iustly doubted . first , because the holy and blessed power of working miracles ( among which , the healing the sicke or the possessed was not the least ) was neuer of god dispensed , to haunt or follow the touch of wicked men , or sorcerers or witches . secondly , for that the true miracles of god ( which were euer dispensed , either for the common good of his church , or the declaration of his glorious truth , or for the extraordinary punishment and destruction of euill men ) did neuer obscurely , or indirectly , prooue themselues or their ends , but in their manifestation were inabled to ouer-shine cleerely , all the fogges and mists of doubt or question . the contrary hereunto in this our suspected miracle is manifest , wherein is ridiculously imagined , that the blessed gift and vertue of healing the sicke , descended from god aboue , may be reputed in the hands of a witch a signe or testimony of his or her guilt and impiety , which euer hath beene , and is in it selfe a speciall grace and fauour of god , and was euer vsed rather as a confirmation of the truth of gods ministers and seruants . let vs now consider how this miraculous touch and the efficacy thereof , may be any iust conuiction of a witch . no man can doubt that the vertue wherewith this touch was indued , was supernaturall . if it bee supernaturall , how can man , vnto whom nothing simply is possible , that is not naturall , bee iustly reputed any proper agent therein ? if hee cannot bee esteemed in himselfe any possible or true agent , then it remaineth , that hee can onely bee interessed therein , as an accessary in consent ; as a solicitor or tenant vnto a superiour power . if that superiour power ( as is before prooued in the falsehood of his miracle ) be the diuell , the least reasonable doubt remaining whether the diuell alone , or with the consent or contract of the suspected person hath produced that wonderfull effect : with what religion or reason can any man rather incline to credit the diuels information in the mouth of the bewitched ( who is the common accuser of god to men , and of men to god ) then in requisite pittie , pietie , and humane respect vnto his owne kinde to tender the weakenesse of fraile man , against the subtilty of the deceitfull diuel . shall man with man find lesse fauour , then the diuell with man against man ? that the diuell is able by the permission of god , to annex or hang this miracle vpon this or that particular , is manifest , by the possessed in the gospell ; vpon whom and their naturall actions and motions , he cast supernaturall consequences or concomitances . was not their speech attended with supernaturall reuelation , their hands with supernaturall force , to rend and teare in pieces iron chaines and bonds ? if the diuell be able to transfuse , or cast these miraculous concomitances or consequences alone , and without allowance of any man or person where god doth permit ; how is it in any equity or reason iust , that these impositions of the diuell should be imputed vnto any man ? god forbid , that the diuels signes and wonders , nay his truths should become any legall allegations or euidences in lawe . we may therefore conclude it vniust , that the forenamed miraculous effects by the diuell wrought and imputed by the bewitched , should be esteemed a signe or infallible marke against any man , as therefore conuinced a witch , for that the diuel and the bewitched haue so deciphered him . these like miraculous stratagems may be exercised vpō any man , or vnto any mans actions may be deceitfully or fraudulently by the diuell conioined or apted . this therefore doth not inferre any mans guilt therein . it ought be a mans owne proper contract therein with the diuell , necessarily and directly proued , that shall iustly condemne him . this contract may be and is plainly detected , by sifting and considering , that mans voluntarily assisting or promoting , promising , or vndertaking such supernaturall workes , with answerable performance thereof . as hath beene said , concerning the miraculous consequence of the touch of a suspected witch ; so may be determined concerning the supernaturall reuelations of secret markes or signes in her body , according vnto the prediction of the bewitched , as also of the discouery of the present actions , gestures , and speeches of supposed witches in farre distant places . diuers examples i my selfe haue seene in these kinds : i must necessarily acknowledge a more then natural power therein , because farre beyond the nature , reason , or power of man. but there is notwithstanding sufficient matter of doubt , whether such reuelations , secret signes , and marks , though found in the named persons or parts true , as also the right pourtraitures & shapes of the supposed or accused witches , though neuer of the bewitched before seene , and yet by the bewitched truely described ; there is , i say , notwithstanding , sufficient matter of doubt , whether they are not very insufficient to charge or accuse any particular thus pointed out or marked . the law and expresse commandement of god doth allow of no reuelation from any other spirit , but from himselfe , isa . . . whether these reuelations are immediately of god , if their due examination by the rule of his word * doe not clearely determine , rash or hasty perturbation or passion ought not presume it . the lawes of men also admit no supernaturall illuminations or reuelations , as any grounds of iust tryals or decisions of right or truth . it follows therefore necessarily , that they are voide , & ought to be of no force or credit in vpright iudgement with iust and righteous men . it may bee obiected , that truth is found in these reuelations , and truth ought be of regard . it may hereto againe bee replied , that although truth in it selfe be great , and ought and will preuaile ; yet in the abuse , euill vse , or corrupted , or depraued end thereof , it ought not deceiue nor is of force . the diuell , as all other cunning lyers and deceiuers and imitators of that his art , vsually mixe truths with lyes , that those truths giuing credit vnto lyes , men may beleeue both and so be deceiued . it was euer the onely safe way of lying , to face and guard it with some plausible truths . in the former reuelations therefore , representations and true descriptions in the bewitched , of persons of secret markes and signes , of speeches , gestures , and the like , although the diuell be found true , or speaking truth , yet may he notwithstanding haply bee therein also a lyer , while truly describing their persons , shapes , markes , manners and gestures , speeches and the like , he falsely and lyingly addeth thereby a seeming or deceiuing necessity of their guilt , as if therein or thereby necesarily inferred . the fallicy illusion and the lyingly true reuelations of the diuell , may by many examples be manifested . ianus iacobus boissardus in his tract . de diuinatione chap. . reporteth an admirable story of a noble gentleman his familiar friend , and knowne vnto himselfe . this man flying from his owne natiue countrey for feare of punishment for a murther by him committed , and liuing in farre distant coasts , desired curiously to enquire what his wife was in his absence doing , whom hee had ( being very faire young and beautifull ) married two monethes onely before his departure or voluntary exile . for this purpose he came vnto a magitian liuing in the place of exile , who liuely described vnto him the true fashion , building , and ornaments of his house where his wife in his absence liued , her apparrell , countenance , & the like , as they were perfectly foreknowne vnto himselfe . he farther expecting to learne what she was at that present instant doing . the magitian made knowne that there was then in her company a beautifull young man with his hose or breeches about his heeles standing neere or close vnto her . vppon the knowne truth of the magician his first description of his house and wife , the gentleman assuring himselfe of the truth of the second description of seeming manifest adultrey in her , secretly stealeth home with an absolute resolution by murdering of her to be reuenged , & comming home by stealth neere vnto the place where his house & her dwelling was , by a ring ( which as an infallible testimonie of her true loue she had deliuered vnto him at his departure ) he immediately caused her to come vnto him . her kinde and louing intertainement so qualified and mollified his intended rage and fury , that he had patience first to confer with her , which before his sight of her , he did not intende . after her conference he demaunded whether such a day ( naming the certaine day ) she did not weare apparrel of such a colour and fashion . she answered with wonder that it was true . he againe demaunded what that was which she smothed and handled in her hand , and who that young man was which stood neere her with his hose about his heeles . she hereat amazed and perceauing the sodaine change of a fierce and cruell looke in her husband , desired him to be pacified and better informed . the young man was his owne brother who could witnesse the truth thereof , and that which she smoothed or stroked in her hand was a plaister which she did smooth for him and applyed vnto his hip , where he had a very greiuous and painefull vlcer . this being found true , the husband sorrowed for his bloudy intention , and detested the execrable and damnable art of the magician , and the soule lying truth of the diuell . how foulely likewise many other men by these like darke and double dealing truthes , equiuocations , and amphobologies , haue beene deceaued consulting with the diuell and his oracles may be by many other examples testified . the same author mentioneth the oraculous reuelation by dreame presented vnto the daughter of polycrates of samos . it was reuealed vnto her that her father should be taken vp into heauen , be washed by iupiter and annointed by the sun. this after proued true but in a dreaming sense . for polycrates being surprised by orantes , was hanged vp toward heauen vpon an high crosse , where jupiter ( that is the ayre ) with his moisture did wash him , and the sun melting his grease and the substance of his flesh did so annoint him as was least imagined or suspected . plutarke in the life of anniball reporteth that anniball consulted with the oracle concerning his owne reserued destiny or end . the oracle answered that libissa land should burie his corpes . hereupon he presumed that he should returne into that his owne countrey and therein his old age die . he grewe therefore secure and careles . but shortly afterward being taken by the romanes in a little obscure village by the sea coast called by the name of libissa , he there grewe wearie of his life and poysoned himselfe in the diuels truth : behold vntruth and deceipt . libissa buried anniball , but not libissa by anniball either knowne or possible to be imagined . these examples are sufficient whereby is plainely seen the dangerous deceitfull fallacy of the diuel euen where he speaketh truth . let vs now returne againe vnto our former miraculous prediction of the diuell by the mouth of the bewitched concerning the cure of the bewitched by the touch of the supposed witch . we may boldly affirme that in this case or in any other , if it were possible for the diuell to speake the truth , truely , wholly , vnpartially ; so as it might appeare plaine , euident , manifest ; yet ought we not from him beleeue it or receiue it . this is in our blessed sauiour made vndoubted , who in the gospell oft rebuked him euen speaking truth , as also in s. paul rebuking the pythonisse , truely affirming , and acknowledging him the seruant and minister of god. if the diuell then speaking truth , may not be allowed or credited ; how shall reuelations , miracles or oracles proceeding from him , be they neuer so true , or approued with any shew of true religion or reason , become any iust probations or allegations in law , equity or iustice ? it may be obiected , that many times men haue bin by dreames and visions admonished of secret and concealed hideous murders , and other euill facts committed priuily , whereby the malefactors and their guilt haue bin admirably produced vnto due punishment . this truth is euen by heathen authors witnessed , and in our time the like haue hapned , and is testified by witnesses , whose faith and credit is free from all exception . although this be true and cannot be denied , some reasons notwithstanding doe perswade that it is more safe to incline , to suspect that these like visions or dreames are rather of the diuell , then rashly to determine or decree that they are immediately of god. first , for that though haply they might be sometimes so granted , yet o●ght we not too swiftly or sodainly so beleeue , for that by the liuely counterfait of the true visions , dreames and reuelations of god , the diuell hath euer vsually practised to be taken and esteemed as god : the allowance whereof by men is high blasphemy against god , and ignorant occult adoration of diuels . secondly , for that no visions , dreames , or reuelations , ought to be esteemed of god , originally or immediately , which doe respect or answere curiositie of knowledge or desire , as most of the forementioned kinds vsually are wont . thirdly , for that the visions of god , as they are euer bent vnto an extraordinary , diuine end , and an vniuersall good , so are they euer dispensed by the ministery of men , who haue manifest commission , or warrant from god , either mediate , or immediate . the mediate is prooued by the manifestation of the meanes : the immediate , by the euident reflexion of a manifest diuinity , in the power and authority thereof . for as it is said of the word of god , heb. . verse . so must it necessarily be concluded of all the true miracles , visions , or reuelations of god , that they are liuely , and mighty in operation . this is seene in the miracles wrought by moses , which the sorcerers themselues could not deny to bee the finger of god , gen. . verse . this is likewise seene in simon magus , who could not but acknowledge the miraculous power of the holy ghost , by the laying on of the apostles hands , so far forth that in the consideration of his owne guilt , and of a conuincing power or deitie therein , he desired them to pray for him . the same is also witnessed in the seruants of the high priests who being sent with wicked malice , and cursed preiudice to intrap and betray our sauiour , were by the miraculous power of his word and workes compelled to proclaime and confesse ; no man euer spake like this man. all these notes or markes , of the true visions , dreames , or reuelations of god , are euer generally , or for the most part wanting in the forementioned kinds , which being neuer free from some suspitious note of godly iealousie , therefore ought not but with much doubt and difficulty be at any time admitted . it may bee as yet further obiected . how can it otherwise bee deemed , then that god himselfe is the author of the former reuelations , since they tend vnto his glory in the detecting and punishing of so hideous sinnes ? it is hereto answered , that almighty god is able to vse and command euill instruments vnto good ends . he hath ordained the diuell himselfe to be the common accuser of all sinnes and sinners . it is therefore no inconuenience nor repugnant vnto religion or reason , to affirme , that the diuell himselfe , in the forementioned visions or dreames , by the commandement or permission of god , is the producer of the fore-mentioned murders , euill facts , vnto light and iudgement . god for his owne glory permitteth the diuell by these his wonderfull reuelations , to detect the named sinnes and sinners . the diuell also for his owne end , and desire of their destruction , doth execute the decree of god for their iust punishment . but here may be obiected againe , that the diuell in his reuelations ( as is before mentioned ) is not to be beleeued or credited , although he spake truth . how then may men be allowed , to admit or make vse of these his visions or dreames in this kinde . it is hereto replyed , almighty god himselfe doth both permit and heare the diuell when hee accuseth , as is manifest by holy scriptures . therefore among men , and by men also , his accusations may be heard and considered . notwithstanding , since hee is oft a false accuser , and the enemy of god and truth , hee may not bee credited in himselfe , no nor truth it selfe simply as in his mouth . vpon his accusation therefore , if truth and certainety doe declare itselfe , the force and vertue thereof , and not the accusation doth conduct , vpright men and minds , vnto proceeding and iudgement ; it is not the diuels accusation , but the truth it selfe , vnto which haply that accusation did point inquisition , that by itselfe made manifest , is therefore credited . and thus with brevity hath the vanity both of all superstitious , and also of all miraculous waies of the detection of witches and witch-craft , beene in some few of their particulars generally vnmasked . there are , and may bee many more besides these , which in these , and with these , will likewise perish and vanish , being by the same rule and reason compelled vnto the golden tryall of sincere religion and affection . the sole , true and warranted way , wherein vprightly men may walke herein before god and men , hath beene in this treatise formerly disquired and discoursed . therein ( intelligent reader ) thou maist obserue two sorts of manifest witches : the one is offered vnto the outward sense , in his apparent and palpable sorcerous workes : the other is made euident by plaine demonstration out of the sacred word of truth . it hath euer preuailed with vulgar custome ( because most sensible of the most grosse harmes more open to sense ) to cast chiefely , or for the most part , the eye and common iealousie vpon the first kinde . the other kinde ( because vsually lest noted of sense , and therefore esteemed least harmefull to men ) is both in the iust protraction or production thereof vnto the barre of iustice much more rare and seldome , and also in common and vulgar obseruation is little or not at all considered . hence it proceedeth , that most men doe doubtfully resolue thereof ; yea , some men admire a worth therein , others esteeeme it of reasonable and commendable vse , vnto the satisfaction of their curiosities , in things secret and hidden from the knowledge of man. but since almighty god hath more specially ( as is in the former treatise prooued ) both giuen most certaine and plaine indication , and information of this kinde , by the expressed fruites thereof , and the necessary inference of familiarity and consultation with other spirits then himselfe , isaiah . verse . and hath also so oft in so diuers places iterated the great abomination , and his high detestation thereof , it is not onely the sauing duety of all priuate men to take more diligent and wary notice thereof , thereby to eschew and flye from it , according vnto gods expresse charge and command ; but it is the charge of princes and magistrates also , to fulfill thereby the commanded execution of gods holy wrath and vengeance vpon it ; for which pleasing seruice and sacrifice vnto him , almighty god hath vpon the euerlasting records of his holy word fixed for euer the so memorable praise , and commendation of those famous princes , who haue dedicated themselues vnto his will therein . as it hath beene declared by what meanes witches and sorcerers , in two kindes seuerally may be manifestly charged , challenged , and prooued as certaine and vndoubted offendors : so also how farre presumption probabilities , or matter of iust suspition in both may blamelesly guide , and conduct vpright and equall inquisition , hath beene briefely instanced . from all which it is euident : first , that god in nature hath not shut vp in this subiect , the common intrance and doore of iudging , trying or deciding as equally , as in other cases : secondly , that beside and beyond that way , which god hath left open vnto sensible and reasonable progresse , herein it must necessarily bee preposterous presumption to breake out , or ouer-reach , as also in steade of that plaine approoued and authentike walke for the tryalls of truth ; the iudgement and condemnation of others , and the establishment of mens owne thoughts , and mindes , to seeke irreligious footing , in the labyrinth of amazing wonderments , and reasonlesse traditions and experiments . to walke in these waies , is no better then to runne away from god , in whom to trust , though with some restraint , and coertion of our longing vaine desires , and satisfactions is truely farre more happy then out of the conduct of his allowance therein , to inioy the fullest measure or ouerflow of all the most obsequious influencies of humane blisse . if true religion and pietie could settle this consideration , the common folly of misgouerned , petulant , inordinate , and intemperate expatiations in this kinde , would not onely in priuate men more vsually blush and be ashamed , but a more euen , straight , and vninterrupted way , being prepared thereby vnto iustice , would vsually bring forth a much more happy issue , then now is ordinary . thus farre the loue of truth , which i haue euer carefully sought and studied , hath offered violence vnto my priuate thoughts and meditations , exposing them vnto the hazard of publike view . as my labour is not lost vnto my selfe , and my owne more confirmed satisfaction thereby : so if there be therein any good vnto the common good , i know , good men will not for the thorne , refuse the fruite , for defect of elegance in stile , or obscurity of worth in the author , quarrell with the matter it selfe . finis . notes, typically marginal, from the original text notes for div a -e scalig. de subtil . exercit . . sect . . omnis syl●gismus , vel ●egularis , & ●ecta ratioci●atio est vel ●emonstrati● , vel diale●tica , aristot . ib. analyt . dialecticus ●llogismus , ●el ratiocina●o expropotionibus dilecticis , vel ●robabilibus , ●cet non cer●vt demon●ratius , syl●gismus , ta●en vera in●cia consti●it , ideoque est ●rarum opiionum fons , ●ristot ibid. hinc syllo●smi perfecti 〈◊〉 imperfecti ●tio ex ari●o● . a materiam , forman . priuationem . * quod non est secundum naturam , non contine●ur a scientia , arist . anal. poster . * genus morbi proximum , cum parte affecta coniunctum constituit morbi speciem . * angeli bo● non possunt ● peccare , con●firmati per gratiam . angeli mali , per malitiam obstinati non possunt bene velle magis● sent. dist . . lib. . boni ange● difficile cō●rent , nec ni●summi dei ●ssa capessunt ●rnel . de ●bd . rer. ●us . lib. . ca. ● * inter malecium & mer● diaboli ●pus distingu●r . binsfeldi● explicat . in ●lud . . ●t fiat male●cium haec ●ia concur . ●nt , nempe ●eus permit●ns , diaboli ●otestas , ho●inis malefi● voluntas li●e consenti●s . binsfel● de con● sagar . b tacite i●uocaiur d●mon quoti● quis conte● it illud fae● per causas ●curales qua● nec virture sua naturali neque ex diuina aut ecclesiastica p● suntid face● binsfeldius . * instrume●tum diaboli● serpens . t●melius . iun● the serpen● did verily speake . it w● a true serpe● net a shado● the diuell spake in the serpent as the angel the asse . dr. will● * iob. . ver● oracula e●ta sunt per ●denda pu●lae . mornae● de verit . ●l cap. . 〈◊〉 diodoro . * vide platonem in epinomide de viribus & poteaatibus heroum , quos latini lemures dixerunt de geniis item diis & daemonibus promiscue in coelo , terra , & singulis mundi regionibus distributis vide in politico . vide platonem . . de legibus . quos ibi plato promiscue daemones appellat , latini his nominibus , & quibusdam officiis distinxerint . * vide platonem in epinomide de viribus & poteaatibus heroum , quos latini lemures dixerunt de geniis item diis & daemonibus promiscue in coelo , terra , & singulis mundi regionibus distributis vide in politico . vide platonem . . de legibus . quos ibi plato promiscue daemones appellat , latini his nominibus , & quibusdam officiis distinxerint . * vide platonem in epinomide de viribus & poteaatibus heroum , quos latini lemures dixerunt de geniis item diis & daemonibus promiscue in coelo , terra , & singulis mundi regionibus distributis vide in politico . vide platonem . . de legibus . quos ibi plato promiscue daemones appellat , latini his nominibus , & quibusdam officiis distinxerint . * fauni syluani incubi dufii daemones fuere . august . de ciuit dei. diabosus , dei aemusus quo se fal●aci similitudine infin● uet in anim o● simplicium . caluin . lib . instit . cap. . sect. . de diuina . generibus . pag. . * transfor mationes cattos aut pos pharstice et pe● praestigias et non realiter fiunt . august . de ciuit. dei cap. . * generat non est nil● tempore id apparata ●teria per ar● cessionem , mutationis quam gr● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recentiore ciceroniā maluerunt cōmutationem . sca● de subt . ex● cit . . sect . natura est den●ia dei ●estas . ●alig . * natura est ●iuersalis , est ●rticularis . charmers . * things i● agined and fancied , easi● discerned from those things whic● are reall and true obiects of the sense . spiritus in●pori & à ●sibus nori● remoti peribus con●icui . ●ernel l. . de ●b . ret. caus . ●ap . . * angeli boni non possunt peccare , pet. lomb. d. . l. . this doth cōdemne that white magick or theourgia which is supposed or pretended conference with good spirits . some au●ors doe ●rite , that ●is man was ● holy man , ●d a man of ●od . if it ●ay he pro●d , that he ●ceiued ●ose his re●lations frō●od . i doe ●scribe . if cannot be ●ooued , that ●e did re●ue them ●m god , ●is most ●taine , that ●y were of ● diuell , ●ce in super●urall reue●ions there ● be no o●r medium . speede. some au●ors doe ●rite , that ●is man was ● holy man , ●d a man of ●od . if it ●ay he pro●d , that he ●ceiued ●ose his re●lations frō●od . i doe ●scribe . if cannot be ●ooued , that ●e did re●ue them ●m god , ●is most ●taine , that ●y were of ● diuell , ●ce in super●urall reue●ions there ● be no o●r medium . speede. * master perkins in his discourse of witch-craft chap. . pag. . doth diuide likewise witches vnto such within whom the diuell is not inwardly , but from without doeth inspire them and within whom hee is , as was the pythonisse at phillippi , actes . . astrologers this kinde of diuell is ●alled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * page . * page . a hipp. libro de sacro mor bo de magis . b dioscor . li. . cap. . c theophrastus de hist . plant. trallianus . lib. . cap. . d galenus li. de medica homeri tractatione . * creatio est constitutio substantiae ex ●ihilo , scali . ●e subt. exer●it . vi . sect. wisemen and wisewomen . * qui oculos fallent , alia pro aliis subditia ostentantes , ii praestigiatores ab antiquis dicti sunt . scaliger . impostura ab eo dicta , quod adulterinas merces , pro veris supponit , vlpian , impostores dicuntur versuti & fallaces homines , qui merces adulterinas pro veris supponunt , accursius . a ephes . . . b col. . . * see reginald scot in his discouerie of witch-craft , where in regard of the seeming likenesse of impostures and witch-craft , erroneously he confoundeth them as one and the selfe same sinne . examples of imposture in generall . * polidorus virgil lib. . cap. vult . * speede. * speede. * speede. * speede. * philippe de commines , booke . cha . . taxeth our english nation for the multitude and vanity of lying prophecies in this kinde . examples of imposture vnder colou● of magicke skill or witc● craft . * plurimae autem passiones puerulis indicantur in septem menfibus nonnullae in . anno hipp. aphor. lib. . morbi diutini ad septenarii rationem habent crisim , non septena●ii quoad menses modo , sed quoad annos . galen , in dictum aphorism . * page . * page * see a treatise of the witches of warbozyes . * crimina meleficorum sunt communis fori , pertinent ad forum ecclesiasticum quatenus sunt haeretici pertinent ad forum seculare quatenus caedes perpetrant in hominibus aut aliis animalibus , binsfildius praelud . * quidam plus aequo tribuunt operationi daemonum , binsfeldius . * opinio vera est habitus circa conclusiones ex dialecticis pronunciatis , arist . in lib. analyt . * certum est , quod nunquam aliter fiat , probabile , quod plerunque ita fiat , cicero . * probabilia sunt ; quae probantur aut omnibus , aut plurimis , aut certe sapientibus , & iis si non plurimis , at maxime probatis , quorum est spectata sapientia , aristot . * see master perkins discouery of witch-craft , chap. . pag. . perkins discourse of witch-craft , chap. . page . . * isaiah . . * sam. . . . exod. leuit. deuteron . * mast . perkins in his discourse of witch-craft , chap. . pag. . * perkins chap . pag. . discourse of witch-craft . * she was easie and ready to professe , that sh● renounced god and all his workes , but being required to say that shee renounced the diuell & all his works she did refus● it with this addition of the reason , ( videlicet ) for that the diuell had neuer done her any hur● * serres , fro● the confessio● of witches detected an● censured in the raigne of henry . of france . * non est creator , nisi qui principaliter format : nec quisquam hoc potest , nisi ●nus creator deus . aug. . de trin. * augustinus . de trin. alia potest si non prohibea●ur , daemon : alia non potest , etsi permittatur , quēadmodum homo potest , ambulate si non prohibeatur , volare non potest , et●i permittatur petr. lomb. sent. lib. . dist . * augustinus . de trin. alia potest si non prohibea●ur , daemon : alia non potest , etsi permittatur , quēadmodum homo potest , ambulate si non prohibeatur , volare non potest , et●i permittatur petr. lomb. sent. lib. . dist . * herein the diuell affecteth to imitate the power of god in his holy prophet , who was able by his diuine reuelation to make known what the king spake in his priuy chamber . . kings verse . cap. . he herein also counterfetteth the diuinitie of our sauiour , seeing nathaniel , when he was vnder the figge-tree . ioh. . . * estin amartia anomia . quicquid non congruit cum lege , peccatum est . the dæmon of burton, or, a true relation of strange witchcrafts or incantations lately practised at burton in the parish of weobley in herefordshire certified in a letter from a person of credit in hereford. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the dæmon of burton, or, a true relation of strange witchcrafts or incantations lately practised at burton in the parish of weobley in herefordshire certified in a letter from a person of credit in hereford. j. a. [ ], p. printed for c.w., london : . the letter is dated and signed at end: hereford march , j.a. reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -- england. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion the daemon of burton . or a true relation of strange witchcrafts or incantations lately practised at burton in the parish of weobley in herefordshire . certified in a letter from a person of credit in hereford . london printed for c. w. in the year . . bout the fire as before , and a continual noise of cat heard all night , but never seen . afterwards the tenant having in a room a heap of malt and another of vetches , the two percels were found next morning exactly mingled together and put into a new heap . another time she had baked a batch of bread , and laid the loaves over night on a table , next morning the loaves were all gone , and after search made , they were found in another room hid in tubs and covered with linnen cloathes , and all this while the tenant had the keys of the doors in her pocket , and found the doors in the morning fast lock'd as she left them over night ; so also her cheeses and meat were often carried out of one room into another , whilst the doors were fast lock'd , and sometimes covey'd into the orchard . then the tenant having set cabbidg-plants in her garden , in the night the plants were pull'd up , and laid in several formes , as crosses , flower-de-luces , and the like , she caus'd them to be set again , and the ground finely raked about , to the end they might see if any footsteps might be discovered in the morning , when the plants were found pull'd up as before , and no track or footstep to be found or perceived ; the plants were set a third time , and then they continued unmoved . she had in her cheese chamber many cheeses upon shelves and a bag of hops in the same room , one night the cheeses were all laid in the floor in several formes and the hops all strewed about the room , and the chamber door found fast lock'd in the morning . another night in the buttery there were several dishes of cold meat left upon a hanging shelf , in the morning the tablecloath was found orderly laid on the floor , and the dishes set on it , and most of the meat eaten , onely a manners bit lese in every dish ; yet there were silver spoons which lay by the dishes and none of them diminish'd . at another time she had left half a rosted pig , which was design'd for breakfast next day , when the pig was call'd for , there was not one bit of either skin or flesh left , but the bones of the pig lay orderly in the dish , and not one of them unjoynted or misplac'd . whilst these and many other such pleasant tricks were play'd in the rooms that were lock'd to make a discovery of any deceipt , if possible , the entrance of the doors were all strew'd with sifted ashes , and no footstep or track of any thing was found in the morning , when such pranks were play'd in the room . one night the tenant having bought a quart of vinegar in a bottel , she set it in her dairy-house , where there was six cows milk , in the morning she found her bottle empty , and her milk all turned and made into a perfect posset , with the vinegar ▪ and the cheeses were sometimes convey●d by night out of the cheese-chamber , and put into the trines of milk in the dairy-house . the tenant had likewise divers of her cattel that dyed in a strange manner , among others a sow that leap'd and danc'd in several unusual postures and at last fell down dead . the hagg having thus for above a moneth together almost every night acted the part of hocus pocus minor , lay quiet for some moneths , and then began to act the major and do greater mischiefs ; and to this purpose , one night as the tenant and her maid were going to bed , and passing by the hall , which was dressed with green boughs , tyed on the posts , after the countrey fashion , they were all of a flame , and no fire had been made in that room of a fortnight before , nor any candle that night ; but the fire was soon quenched by throwing water on it , yet an outcry being made the neighbours came in and watched the house all night . not long after a lost of hay , dry and well inned , was set on fire in the day time and was most of it burnt , with the house it lay in , and no way could be found how it should come to pass , but by the same black hand . and after some time a mow of pulse and pease was likewise fired in the day time and all the grayn either burnt or spoiled , and in the middle of the bottom of the mow were found dead burnt coales , which in all the spectators judgements could not be convey'd thither but by witchcraft . after these dreadful fires , which did endanger the whole village had they not been at length quench'd by a numerous company of the neighbours , who came in to the tenants assistance , the poor tenant dirst stay no longer in the house , but quitted it , with all her losses , when one iohn iones a valiant welchman of the neighborhood would needs give a signal proof of his brittish valour , and to that purpose undertook to lye in the house , and to incounter the hagg , to which end he carried with him a large baskethilted sword , a mastive dog and a lanthorn and candle , to burn by him ; he had not long lain on the bed with his dog and sword ready drawn by him , but he heard great knocking at the door , and many cats as he conceived came into his chamber , broke the windows , and made a hideous noise , at which the mastive howll'd and quak'd , and crept close to his master , the candle went out , and the welchman fell into a cold sweat , left his sword unused and with much a doe found the door , and ran half a mile without ever looking behind him ; protesting next day he would not lye another night in the house for a hundred pounds . i have omitted one passage worth relating , the tenant upon a friday night about midsomer had bought a dish of strawberies , which she set up in a pewter dish in her buttrey for next day , when she looking for them , found both dish and strawberies gone , they searched for them all saturday and found neither dish nor strawberies ; on munday morning , when the tenant was rising from her bed , she found the dish on the beds foot , but no strawberies . now sir there is as yet no discovery what feind 't is that has acted these vilanies , but 't is believed time will do it . whilst these things were thus acted hundreds of people , both ministers , gentlemen , and others , came to the house to see and hear the passages . these particulars , with many others omitted , i received from eye witnesses of unquestionable credit , and reputation , and you may no more doubt the truth of them , than distrust the affection of sir. your most humble servant . i. a. hereford march . finis . witch-craft proven, arreign'd, and condemn'd in its professors, professions and marks by diverse pungent, and convincing arguments, excerpted forth of the most authentick authors, divine and humane, ancient and modern. by a lover of the truth. bell, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b a estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) witch-craft proven, arreign'd, and condemn'd in its professors, professions and marks by diverse pungent, and convincing arguments, excerpted forth of the most authentick authors, divine and humane, ancient and modern. by a lover of the truth. bell, john, - . p. printed by robert sanders, one of his majesties printers, glasgow : anno dom. . a lover of the truth = john bell, cf. wing. reproduction of original in the glasgow university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng occultism -- scotland -- early works to . witchcraft -- scotland -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john pas sampled and proofread - john pas text and markup reviewed and edited - pfs batch review (qc) and xml conversion witch-craft proven , arreign'd , and condemn'd in its professors , professions and marks , by diverse pungent , and convincing arguments , excerpted forth of the most authentick authors , divine and humane , ancient and modern . by a lover of the truth . deut. . . — when thou art come into the land , which the lord thy god giveth thee , thou shalt not learn to do after these abominations . vers . . there shall not be found among you any , one that maketh his son or his daughter to pass through , the 〈◊〉 or that useth divination , or an observer of times , 〈◊〉 an enchanter , or a witch . vers . . or a charmer , or a consulter with familiar spirits , or a wizard , or a necromancer . exod. . . thou shalt not suffer a witch to live . glasgow , printed by robert sanders , one of his majesties printers . anno dom. . witch-craft proven , arreign'd , and condemn'd in its professors , profession , and marks , by diverse pungent , and convincing arguments , excerpted forth of the most authentick authors , divine and humane , antient and modern . that there be spirits , the word of god , the light of nature , the truth of history , and dayly experience , do clearly demonstrat , and that joyntly ? as with one breath , so that they must needs be wretchedly infatuat , and senselesly benumm'd , who suffer themselves ( against so evident testimony ) to be led aside to the contrair opinion : yet such bewitched miscreants and miserable catives there are , and in all ages there has been ( call them de●ests or atheists as you list ) who have made bold to impugne so notour a truth , either out of a curious affectation in crosing the common sentiment to be reputed singular , or else from an judicial blindness and case-hardness of spirit , in being given over to a reprobat sense ( by gain-standing the truth ) to receive a lie , whose case is more to be pitied than imitated , and their blinded judgment more to be spurned at , and to be rejected with scorn , than kindly and amicably to be embraced . for if there be no spirits , then ( not to speak of a multitude of vile absurdities , and gross horrid blasphemies , that would natively follow therupon ) there is no eternal death , life , nor resurrection to be expected , nor any locall place of punishment for the damned to be tormented in , by the instruments of his wrath , in the execution of justice upon unrepenting sinners , nor any heavenly joy and solace to be expected by the truly godly after this life ; which were manifestly to raze two of the most glorious and divine attributes of god both at once . for st , how can the glory of his rich mercy appear to the elect , but by a declaration of the glory of his severe and deserved justice towards the reprobat . ly , for what end is conviction of sin both in the good and bad , if it be not to reclaim the one in undeserved mercy for obtemperating , and to reprobat the other in deserved justice , for declining and not harkening unto the heavenly , and divine call. ly , whence pray are these inward frights , and terrours of a troubled conscience , bred in the stoutest atheist , either upon their departure forth of the world : or while they be going forward in a full bensile and carier of all imaginary wickedness , and be in health and soundness both in body and mind , that a quick stop and discharge is put thereto , by a sudden roaring of an allarmed and awakned conscience ; whereby sometime sooner , sometime later , an inrood hath been made upon the kingdom of darkness , by an immediat , supream , and irresistable divine power , to the recovery and reclaiming of not a few , to the praise and glorious manifestation of the ineffable riches of his grace towards the poor lost sons of adam ; witness hereunto the joynt testimony of the elect of god through all ages of the world , the heavenly quier of angels , and the glorious company of the triumphant saints . hence then it appears , by undenyable evidence , and by a perpetual chain of divine providence ( whatever the grosly prophane brag in the contrair ) that what vain thoughts soever the sons of men may idlely entertain in the heat of lust , and youth , anent the falshood and vanity of such doting and fanciefull opinions ( as they in their joylie and merrie fits be pleased to term them ) they shall sooner , or later , feel the testimony of their conscience as a witness within them , constraining them seriously to comply with the truth of what they formerly mocked at in the days of their vanity ; when at the last hour they shall be either trysted with inexpressible fears , terrours , and agonies , of a troubled mind for their past life , by way of conviction and condemnation ; or with unconceivable joy , peace , and composour of conscience , upon a sealed pardon and absolution , to their eternall and unspeakable satisfaction and solace both here and hereafter . so that by a genuin confession and universal consent of the better sort of all men , of all conditions , and in all ages , ye● and of all religions ; how different soever in opinion other ways the former opinion of the subsistance of spirits hath been generally received for an undoubted truth , specially by divin● penitents ; upon whom the grace of god hath mightily prevailed , with an irresistable , and supream divine power : now if there be spirits , there must needs be some good , set apart for the service of the truely elect , and some bad who b● ministers of justice for execution of divine vengeance upon all the ungodly reprobat of whose service , converse , & familiarity among y e sons of men in obedience to their respective charges there is so full and clear mention made as well in sacred as prophane story , as that i hope none will be so impudent to deny much less to gainsay so notour a truth , to wit , that there be familiar spirits , and that men and women make league and compact , and intimately converse with them joannes and jambres , pharao and balaam , manasseh and king saul , with the endor witch be pregnant instances hereo● from divine story ; and zeroaster , michael scot , faustus , major weir , st. giels of brittain high constable to charles the seventh king of france , bladud son of lud king of england , our own mc baith and natholicus kings of scotland with liodo● that famous sicilian wizard , and innumerable others beside be recorded for confirmation of the truth hereof , in humane story . nor has there been wanting some in all ages , who by the special grace and goodness of god to them , upon their giving over , and falling off , from such detestable , and devilish practices , hath remitted to posterity , the manner of entering into that cursed profession , with the ceremonies thereto belonging : namely , how the wizards , and witches , warned by an officer give their personal suit and presence in one shape or other , at time and place , to attend the pleasure of their lord , which is mostly in the night-time , nor is any place so piacular or sacred , but that the devil and his creatures ( by permission ) may meet therein , nay even the verie churches themselves , where he makes bold to mount the pulpit , black candles with a blew low , burning all the while , both about the pulpit , and binch , and in several other parts and quarters throughout , and in all places wherever they meet , he gives his hellish advice to his miserable catives , and they confess to him what horrible villanie they have perpetrat since their last meeting , receiving his praise and applause accordingly , the most profligat and notorious wretches be always by him had in the highest esteem , and when they be thus met , they be often richly feasted ( tho' but in show ) with meat , drink , and musick of the best , or w t whatever else may ravish & captivat the senses , the incubusses also serve to satisfie the lust of the witches , and the succubusses the lust of the wizzards : at their meeting and departing they pay their accustomed reverence to lucifer , and perform all worship to him , and by anointing themselves with certain oyntment , compounded at the command of the devil , they are carried in spirit through the air , hither or thither , by one mean , or other : and when any be to be entred , they be recomended , and presented by the society , whereupon giving their right hand to satan , and renouncing the christian faith , and sacraments , and upon transferring the dominion of themselves , soul and bodie to him for ever , with a promise to worship him as their lord , they are sworn and solemnly admitted , and then have given them on hellish imp or moe , for their titular and gardian , [ by way of spirit familiar ] to direct and guide them throughout all the passages of their time , whereby they perform afterwards all their lewd and wicked deeds . now since from what is said , it manifestly appears that their be wicked spirits , and that there be who are in covenant and league with them , such as the judicial astrologer , monethly-prognosticator , sooth-sayer , magician , sorcerer , necromancer , charmer , and wizard , all comprised in the prohibition under the name witch , a it will not be a miss to tell you what every one of the said professors of witchcraft be , wherein they differ & agree one with another , of these in order . and , first , an astrologer , is either taken in a good sense , for such as contemplate the stars and face of heaven , that they may therein view the incomparable glorie , wisdom , power , goodness and providence of god , discovered and shining forth in them , b which formerly was , and still ought to be the practice of the truly godly in all times according to the precept , c and the end of their creation , d in this first sense it may more fitly be termed astronomie than astrologie but when it is taken in an evil sense for such as gaze upon and view the face of heaven , that they may read and divine by the position of the stars , the fates , or fortunes of states , and persons in relation to life , death , felicitie , adversitie , and the like , as to their circumstantial events in good or evil ; it is called astrologie judicial , and for the causes fore-mentioned , not without pregnant and sufficient ground , deservedly condemned : hence as the hebrews affirm the radix , term , or thema , comes from an arabick word signifying to decide , which seems to point at such as take upon them to determine things of future contingencie , by the view of the sky , as says isaiah , e upon which account they were held in venerable esteem , and were highly respected by the babylonians , chaldeans , and other nations , f as also with the ungodly jews , isaiah . . and therefore where mention is made of them , they be ordinarly joyned with star-gazers , monethly-prognosticators , magicians , sorcerers , chaldeans , sooth-sayers and wisemen , as in isaiah and daniel , in the fore-cited places appear . secondly , the monethly-prognosticators whereof mention is made by isaiah g were such as did instruct give notice , or make known before hand the several aspects of the sun , moon , and other planets amongst themselves , with their influences , revolutions , and common effects , naturally following thereupon , as to the various occurrences that were to fall out throughout each moneth of the year : which is much in kind to the astronomie or astrologie in the better part , mentioned in the preceeding § : and in so far only is to be disproven , as it dipps into astrology judicial , whereof formerly . thirdly , sooth-sayers , or according to the old scots dialect , truth-tellers , were such as observed the clouds , planets , and the flying of birds , whereby they pretended to foretell all future events in all humane actions , as to good and bad luck ; which at first took place in the east , and from thence was communicat to other nations h hence in the original the word is derived from haanan a cloud , for that by the chattering or flight of birds in the air they pretended to know things to come : others fetch the word from haajin an eye making them to agree , and to be the same with the astrologer judicial fore-said , which without all naturall and divine ●ound or reason , pretended to know seasonable and opportune ●●mes , for the doing of matters , by viewing the sky , signes , planets , and other stars i : some again there be , who derive it from the former word haanan , a cloud , for that by enchantments , and such like wicked arts they deceived the sight , making the spectators otherways look upon things then in truth they were , and in this they were in kind to the magician , whereof afterwards , such were joannes and jambres , who by their lieing wonders which they wickedly brought to pass by their enchantments sought thereby to belie the true miracles wrought by the hand of moses , at the command of the lord k the greatness of whose crime is palpable from the severity of the judgement mentioned in the law , l which is to be duely execute in full and deserved punishment upon them without all pity or compassion . fourthly , magicians , such were in high esteem among the nations m and pretended to be well seen , and to have great skill in the nature of things , even of the highest import and concern : and seems to have been the same with the diviner , whom they used to consult in all weighty cases , as did the philistines n and the king of babylon o which was an abomination to the lord , p because perpetrat by unlawful and wicked means q as by sand , iron , stones , &c. some by lying on the ground , and some by a walking-staff : hence says hoseah r my people ask counsel at their stocks , and their staff declareth unto them : such ordinarily professed skill in telling secrets , and future events , by observation of stars ( wherein they agreed with the judicial astrologer ) & by the unlawful use of such like superstitious circumventing means of fraud and deceit , satan either suggested to them , that which was desired to be known , or otherwayes by crafty and ambiguous answers concealed his ignorance of that he could not reveal as by these following oracles appear . aio te aeaecide , romanos vincere posse , craesus chalim penetrans magnum pervertet opum vim . the word cha●tummin rendred magician is not properly hebrew , but chaldaic , tho' in use with them ſ and is commonly rendred both by the greeks and latines genethliacon or interpriter ( as says aben-ezra ) from their taking on them to divine from the nativity hour the good or bad luck of the enquirer , by the greeks they were properly called sophi , and by the persians magi wisemen , whence they seem to fetch their name . fifthly , the sorcerer , whereof there were two sorts , . such as either deluded the outward senses , by legerdemeen ; or ly , such as by their wicked art did great hurt , hence the punishment was diverse ; whoso did ill by his wicked art , or witch-craft , was by the jews law to be stoned to death , but the deceiver or deluder was only to be scourged : the original word cashaph , or foreseer , in the hebrew signifies changing or turning , hence the greek word bascaino , and the latine word fascino , to bewitch : with the persians they be termed magi , wise , and for the affinitie of the name held vulgarly to be somewhat in kind to the magician , whereof in the preceeding § : nor were they any whit in less esteem as the signification of the word magos , wise , seems to import , which at first was taken in a good sense ( as the word tyrannus with the latines and the word knave with our progenitors which two words were in old time taken for a king and a servant , but now bear a quite different signification as is obvious enough to all ) even so , for that the aegyptians and chaldeans give themselves to the studie and practice of devilish arts , the word magos began in time , to be taken in an evil and malignant sense , of this sort were the sorcerers of aegypt , mentioned by paul t of whom we have spoken formerly . sixthly , the necromancer was he that sought unto the dead , and enquired at them u expresly forbidden in the law of the lord w such raised in appearance ( by the help of a familiar spirit ) the dead , and asked counsel at them , as did the witch of endor for king saul in distresse ? of the necromancer it is said , that he made himself hungrie , and slept among the dead , or else that he put on proper cloaths , and burned incense , that he might have fellowship with , and advice from the dead ; the partie consulter ( it seems ) behoved likeways to fast , as may be gathered from the first of sam. . . to the end . seventhly , a charmer , enchanter , or conjurer , comes from the hebrew word chober , which signifies conjoyning or consociating , in chaldee they be called ratim , of mutering , or mumbling , the greek word is emphaidon , charming or enchanting , he speaks words of a strange tongue , and without sense , firmly believing that such words are profitable to cure , prevent , or remove sickness , and to cause to prosper ; thus sometime they repeat verses out of the bible & to y t effect make the bible medicine to the body , which is the medicine and food of the soul x such kind of cattle with fortune-readers , and such wicked and unhallowed stuff frequently abound amongst us , so that i need not tell you what they are , would to god we had not so frequent occasions and access of knowing them . eighthly , a wizard mentioned in deut. . . was one who took upon him to foretell things to come , without any so●ide ground of reason or divine revelation ; he differed from the astronomer , and judicial astrologer , and sooth-sayer , in that they fetcht their knowledge from external causes , but he from a secret impulse of the devil , all of them agreeing in this , that their pretended skill was without any solide foundation tho' generally they were much set by , & looked upon as famous in their generation & men of renown , for that they made show of great skill and cunning in disclosing hidden things , and foretelling future events : and be ( when mentioned , ) usually ●oyned with such as have familiar spirits ; as well in legal prohibitions y as in historical relations z and in the prophesie isa . . . such professors as those fore-mentioned , eight were by a general name called chaldeans from their mother land wherein they at first were hatch'd , the hebrew word jidgnoni , whence the wizard has his name , signifies knowledge or cunning , whereunto accords the greek word gnostes a knowing one , or prognosticator , hence the gnosticks of old had their name , who laid claim to a greater knowledge than in truth they had , and that without all warrand divine or humane : but in the chaldean tongue he hath his name of remembrance , from the word zecuru because he revealed things worthy to be remembred , ( as they verily thought who were by them deceived , ) hence in the jew traditions , he is describ'd to be one , who put in his mouth the bone of a bird , called jadvang , and burned incense , and did other works until he fell down as with shames or modesty , and spoke things that were afterward to come to pass . thus did the devil by his said agents , or instruments , so craftily carry , and demean himself , in the discovery of secrets by them , that it was verily believed by the greatest kings , and potentats , that there could be nothing so dark , and abscond , that they could not reveal , dan. . , . so that they were to them as the prophets of old were to the israel of god , the time of that ignorance god winking at ; but why they should be trysted now ( in the meridian sun-shin of gospel-ordinances , ) with the same faith , and belief , ( god now calling all men every where to repent , and turn from their former evil way , to walk in newness of life , and to conform themselves to the example of his son , whom he hath sent into the world , to destroy the works of the devil , john. . . ) is ( without all controversie ) justly astonishing , and surprising . having thus far run through part of my task , in describing the chief professors of witch-craft , and in shewing you wherein they agree with , and dissent one from another , some placing their skill in one thing , some in another , some being acted with a spirit of divination , and some being taken up with contemplation of the heavenly orbs , of which they pretended to read all future events , and to tell , and disclose all secrets whatsoever . it next rests that we shew unto you , what a witch is , and what be the several parts and species of witch-craft , wherein we shall observe the same order as heretofore . first , describing and defining what a witch is , both from scripture , and y e original ; as also , what horrid guilt they underly who are guilty of the same , and then discourse to you what be the several parts , and species thereof : as also , we shall shew you what may probably be the reasons , why satan so far unmaskes himself at this present , as to present to the tormented ( by a sort of corporeal representation ) the persons of their tormentors , in their various habits , gesturs , and actions , and in their present posturs they are in for the time ; so that the tormented shall be able to give an account of what they hear , see , and suffer by them , for the time ; who , and what they are who ●rouble them , and how and by what means they be tormented by them , and yet all by-standers whatsomever , neither do hear , see , nor feel any thing , tho' the tormented be able to prove and confirm what they say by the surest tokens imaginable , as by pulling to them in open air , part of their tormentors garments ( none either seeing persons nor vestments but the tormented only , ) which how soon they lay hold on they from thence forth become visible , so that all know them to belong to such and such persons , who knew the said suspected persons to use such habits formerly : and last of all , i shall give some vive and shrewd marks , and some unquestionable tokens , as they be recorded in the most approven authors , how and by what means , a witch ( in league , and covenant with the devil ) may be decerned to be so , that the innocent may not be condemn'd with the nocent , but that judgment may trot in an even path , and an easie way be opened for their discovery , either by confession , conviction , or probation , to the praise , and glory of god. thus when i have answered promise , by performance , i shall sum up all with a short conclusion , and so end . a witch in scripture-account is one who liveth in the dayly practice , and habitual exercise of devilish arts , wherof mention is made in exodus . . lev. . . deut. . , , . and a pregnant instance thereof we find recorded a anent manasseh king of judah , who sold himself to do wickedly in the sight of the lord , & for a long time lived in the practice of devilish arts , condemned b which thing they also do , who are guilty of such horrid impiety : hence then it appears , in what a woful estate they are in , who thus live in continuall commerce with the devil , in manifest opposition against god , and his word , whose sin fast ripens unto judgement , witness pharao , saul and manasseh ; nor is the momentany pleasure here , ever able to counterballance the loss hereafter , the devil seldom gratifies the man but with the destruction of the soul , hence is it that the truly godly never trace these stops , for that they be ranked among the works of the flesh c and all such be severely threatned by god , that he will judge them , & be a swift witness against them , d whoever they be that be guilty of the same , either in professing skil , or using & practicing directly or indirectly , any of the parts and species thereof , whither it be in going to any such for advice , or encouraging them in their sin by harbour , supplie , or any other countenancing of them , whereby they may be encouraged in their sin ; the hebrew word mecashephah , rendred commonly by us a witch , signifies properly to deceive , as it were by legerdemeen as did the sorcerers of egypt in their lieing wonders ( whereof formerly ) by locking the outward senses , and changing the appearances of things : in greek it is rendred pharmacopeia , gal. . . that is to say poysoning , or as our translators turn it bewitching ; for that all poysoning is comprehended under murther , as a consequent of the same , by the latins it 's called fascino , to deceive , hence you see the harmony of all three , with the reason , for that such catives as they , not only deceive , poyson , and murther others , but themselves also , in that they be captivat by the devil at his pleasure , and reserved ( as satan and his angels be ) to the judgment of the great day for their reward , and then shall all such know to their cost what it is to league and make compact with the devil . the word mecashephah mentioned before is of the foeminin gender , either for that the woman was by satan first deceived , or for that that sex is more readily circumvented , or else for that mo● of them than of men be thus deceived , altho there be not wanting men witches as well as women witches e whose sin is as hainous , and their judgement as grievous as is the judgement and sin of the other : so that whoever they be without respect of sex or quality , who are guilty of this great sin any manner of way whatsomever , most needs be in a woful and lamentable estate , the black catalogue and roll whereof ( that none may pretend ignorance , ) be pleased to view as they follow in the several species thereof , having spoken formerly of the professors hereof . first , hydromancie , which is a divination by water . ly , aëromancy , by air. ly , pyromancy , by fire . ly , geomancie , by earth . ly , capniomancy , by smoak . ly , alectriomancy , by the crowing of cocks . ly , psychomancy , or necromancie , that consult the dead . ly , alphytomancy , that divine by the inspection of wheat-flowr . ly , ictuomancie , by fish . ly , libanomancie , by incense . ly , cheiromancy , by the hands . ly , phisiognomy , by the face or countenance . ly , gastriomancy , which is a divination by giving answers forth of the belly , by a familiar spirit , such a one was that pythonissa , mentioned by paul f who was acted by the spirit of python , or divination , throw y e instinct of y e devil , so called from pythius apollo , the original word ob , signifies a bottle , g and is applyed to such as being inspired with a familiar spirit spoke with hollow voices forth of their belly , the maner whereof the prophet isaiah showeth to be with a hollow , slow voice h which maimonie in his treatise of idolatrie , cap. . sect . . explaineth thus , that he y t had this familiar spirit , or spirit of python , stood and burned incense , and holding a rod of mirtle-tree in his hand , waved it , and spoke certain words in secret untill he that enquired did hear one speak unto him , and answer him , touching that which he enquired , with words from under the earth , and with a slow voice : or else he took a dead mans skull , and burned incense thereto , and used enchanting and charming words , till he heard a low and slow voice which was sauls sin i for the which the lord slew him k and hath threatned to cut of all from among his people , who do enquire of any such l ly , there is a species of divination practised by the king of babylon , which seems to have been in use among the heathen mentioned by ezekiel m which was done by inspection of beasts intrals . ly , there is a kind of witchraft by enchanting spells , or charms , whereby men , women , children , and beasts , be in their persons , or goods , hurt or poysoned n . ly , jugling , when by the devils conveyance , and a deception of the outward senses , diverse strange and wonderful things are done , not really , but by slight , and in appearance , or external show only o . ly , there is an usual way of fortelling things to come by horoscop , very much in practice now a-days , ( especially in padua , and in diverse other places both in italie and germany ) whereby they foretell , ( by erecting a sheam of the heavens , with respect to the nativity of the enquirer , ) all events whatsomever , in relation to the question demanded , at the least they give out that so they can do : all which species of divination and witchcraft , with all that has , or any manner of way may relate thereto is expresly forbidden in the law of the lord p which is summarily comprised , exod. . . as to the reasons , why satan so far unmasks himself at this time , by so palpable and legible discovery of such as be in league and covenant with himself ; we shall shortly sum them up as follows , st , it may flow from the multitude of witches , that may possibly be abounding amongst us , and satans being willing to have such cut off in time , least by a preached gospel , some be gained . ly , it may flow from some whited professors of the truth , being engaged in his service , and his spite to the gospel , that the immaculate truth might be scandaliz'd through them . ly , we say , that the shew of the tormentors , to the tormented , in bodily sort , may be one of satans stratagems , whereby he may be afterward enabled , the better to cut off the innocent with the nocent , it being easie for him who is the arch deceiver and master-peice of all craft , to make the innocent lambs of god appear in show among his own wolves : although with this remarkable difference , that all the powers of darkness , be no way able to make such palpable discovery herein , by the tormenteds laying hold on their garments , as they readily do on the others : which verifies that of the psalmist , he that keepeth israel , neither slumbers nor sleeps . for the presence of the one is meerly phantastical , and the other more real , & while as they be not seen to all by-standers out to the tormented only , you must know that it 's a easie thing for satan to open the eyes of one , and restrain the sight of another . now that we may draw to a close , we shall in the next place give you some vive and shrewd marks , or some evident and probable tokens , whereby a witch , or such as have made express league and compact with the devil , may be decerned from all others . the first whereof , is the insensible or dead nip of a blea colour somewhat hard , and withall insensible , which for that it 's known to many , i shall not insist much on it , only give me leave to say , that what way so ever , whither by accident , or otherways , such insensible marks be in the body , yet no such mark as theirs every circumstance considered , is to be found with any others but themselves , neither can ignorance how they come by it , or their getting of it when infant from their nurce , plead any excuse , it being no way probable that a witch can have any such power from the devil . the second mark is , that such can by no means be drowned , tho' tyed hand & foot together , & thrown into a river ; perhaps either for that they be destinat for another element , or els for that they having renunced baptism , the external sacramental sign whereof is water , they be rejected and spurned against by this element , by a divine destination and a secret fence and arreist of a supream overruling providence , which contrair to a common course of nature , hath put a stop to that light and fluide body of water , whereby it by no means can receive into it the body of a witch , tho' in its self gravanimous and heavie . the third mark is , that there can nothing befall them in time , ( how heavie and afflicting soever ) no not though the torture it self were made use of , ) draw from them the least tear , though to that end they often distort , throw , and wring their faces , making as tho' they were weeping , which is the more remarkable , especially in women , for that such ordinarily carrie a bowl of tears in their head , which in crocadell form they can let fall , upon very slight and momentuous occasion : god by special providence denying them tears , the ordinary consequent and external sign of repentance , to whom he hath denyed the internal grace , altho' it cannot be denyed but that the wicked may seek a blessing , as did the prophane esau with tears , hence you see upon what account tears be denyed to witches altho' not to other reprobates , for tho' these be in some sense at an agreement with satan , sin , and hell , yet is their covenant and league not so express , as is the league and covenant of the other . the fourth mark is , the balsilisk , or serpentine sight , wherewith they be endued to kill , poyson , and destroy , what , and whensoever they please , were it not that a divine overruling providence doth often restrain and curb them , which sight is in them above all other men and women in the world most remarkable , for while as in the aple of the eye there is to be seen in all and every one , the image of a man ( commonly called the babe in the eye ) with the head up and the feet down ; the quite contrair is to be seen in them , to wit , the feet up , and the head down ; god as it were hereby making open show to the world , that he who keepeth his own as the apple of the eye , taketh no such thought for y e slaves of satan , but suffers the devil whose image they bear thus ( by inversion ) as an external sign ) to portray his image in them , upon which account a witch whither man or woman will not look on fixedly or stedfastly in the face , namely , if they be adverting . in the original hebrew this image in the eye is called ishon , the little man , or the black of the eye or else it is called bath or babath the apple of the eye , or the daughter of the eye ●oth which be made mention of by the psalmist david , q while as in other places one only of the said words be used as ishon the little man of black of the eye r babath or bath the apple of the eye , or the daughter ſ the black being the only organ of fight , and the apple of the eye the daughter as it were of that organ for bath or babath signifies a daughter , as said is , and it serves for a munition and defence to ishon the little man or black of the eye , the true organ of sight ; from hence is it that the comparison is drawn of gods defending and keeping his people as the black or apple of the eye , while as of satans imps he hath no such care , as said is . the fifth mark is , that a witch will by no means be perswaded to repeat , the heads of the christian religion , as they be summarly comprehended in the decalogue , lords prayer , and belief , but with severa minckings , eikings , or inversions , which is certainly ●orth the marking ; nor can their ignorance , or bashfulness , plead any excuse , for whether it be before a multitude , or a fewer number , they will neither of themselves , nor by following another , by any means be engaged to repeat the words in form and order as they are . the sixth mark is , that if you put any great or gross salt in the pipe of a kye , and put all into the fire , upon hearing the ●tackling , and seeing the blewish low thereof , which is like that of brimstone , instantly they shall let go their urine ; but whither this flows from an inward passion and stupifaction of mind , that upon hearing the crackling , and seeing the blewish low foresaid they be brought to remember the horrible noise and sulphurious burning that is abiding them in hell , at the judgment of the great day , when soul and body shall be joyned together in one , and for ever and ever made lyable to the wrath of the everliving god , or on what other account as yet i know not , however as i am duely informed the mark is no less true than strange . seventhly , there are not wanting some who be bold to averr , that a witch may be known from a peculiar sent or smell , which is to be found in them , beside all other people in the world , and which neither flows from the nestiness of cloaths , vermine , or the like , but a contradistinct smell from any such thing , which may seem the more probable for that the five senses being the doors of the soul whereby what is within is ordinarly disclosed , and the devil being in full possession of their soul , must needs emitte his own sent even that of the pit. now from what is said , it plainly appears , how watchfull and circumspect we ought to be , that we be not carried about with every wind of doctrine , either to gainstand the truth , or receive a lie , in this so guileful and perverse an age , wherein notwithstanding of the manifold opportunities of grace , sin hath the ascendent over us , hence impiety & transgression of all kind , doth flow down as a mighty stream , to the great scandal of our holy profession , few giving themselves to the exercise and practice of godliness , or bringing forth the fruits thereof in newness of life : hence is it that satan so mightily prevails amongst us , and still is like to do , except we set our selves against his wiles , and wicked devices , by an holy and tender walk , in all humility and godly fear , putting on the spiritual armour , whereby we shall be enabled to quench all the fiery darts of the devil . for this end let us beg from the hand of our god , who is a liberal giver , quickning and supporting grace , in time of need , and to learn from the fall of others , that our standing is not in our selves , but in the free mercy and supporting grace of god , who by a continual watching eye of providence , preserves us every moment , which is the only cause , why we are not consumed long ere now , unto whom let us in all humility recommend our selves for direction and protection , that we may be safe and secure , while we be travellours of hope , passing through this vale of misery towards our end in eternal felicity , where we shall be ever with the lord , world without end , amen . finis . notes, typically marginal, from the original text notes for div a -e a exod. . . b rom. . , — . psal . . , : . . — . & psal . . c isa . . . d gen. . . e isa . . . f dan. . . — . . — . . — . . — . . g isa . . . h isa . . . i isa . . . k exod. . , , , . l levit. . . m dan. . — . , . exod. . , , ch . n sam. . . o ezek. . . p sam. . . q sam. . r hos . . . ſ dan. . . t tim. . . u sam. . , . w deut. . . x prov. . . y lev. . . — . . z sam. . , . kings . . — . . chron. . . a king. . compared with chr. . b lev. . , . chr. . . c gal. . . d mal. . . e lev. . . f act. . . g job . . h isa . . . i sam. . . — . k chr. . . l lev. . . m ezek. . vers . . n act. . , . — . . eccl. . . o exod. . , , . p deut. . , , . q psal . . r deut. . . prov. . . ſ lam. . . zech , . . heare, heare, heare, heare, a vvord or message from heaven; to all covenant breakers (whom god hates) with all that hath committed that great sinne, that is, as the sinne of witch-craft. the great god that is most high and infinite, that hath the command of heaven and earth, and of all therein; who hath taken to himselfe that liberty as not to give an account of any of his matters to any of his creatures; and this is the power of his excellency which he holdeth forth for all our learning in his word, and his liberty god hath given to kings on earth: and none may say to the king, what dost thou? and now that gods commandements hath not been observed, but the power resisted, it is high time that they were. pope, mary, fl. - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing h thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) heare, heare, heare, heare, a vvord or message from heaven; to all covenant breakers (whom god hates) with all that hath committed that great sinne, that is, as the sinne of witch-craft. the great god that is most high and infinite, that hath the command of heaven and earth, and of all therein; who hath taken to himselfe that liberty as not to give an account of any of his matters to any of his creatures; and this is the power of his excellency which he holdeth forth for all our learning in his word, and his liberty god hath given to kings on earth: and none may say to the king, what dost thou? and now that gods commandements hath not been observed, but the power resisted, it is high time that they were. pope, mary, fl. - . [ ], p. [s.n.], london : printed in the year, . attributed to mary pope. annotation on thomason copy: "decemb. th". reproduction of the original in the british library. eng witchcraft -- england -- early works to . witchcraft -- early works to . a r (thomason e _ ). civilwar no heare, heare, heare, heare, a vvord or message from heaven;: to all covenant breakers (whom god hates) with all that hath committed that gr pope, mary b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - john pas sampled and proofread - john pas text and markup reviewed and edited - pfs batch review (qc) and xml conversion heare , heare , heare , heare , a vvord or message from heaven ; to all covenant breakers ( whom god hates ) with all that hath committed that great sinne , that is , as the sinne of witch-craft . the great god that is most high and infinite , that hath the command of heaven and earth , and of all therein ; who hath taken to himselfe that liberty as not to give an account of any of his matters to any of his creatures ; and this is the power of his excellency which he holdeth forth for all our learning in his word , and this liberty god hath given to kings on earth : and none may say to the king , what dost thou ? and now that gods commandements hath not been observed , but the power resisted , it is high time that they were . london printed in the year , . a vvord or message from heaven , to all covenant breakers ( whom god hates ) with all that hath committed that sin , that is , as the sinne of witch craft . the great god that is most high and infinite , yet is pleased to give unto his poore creatures the children of men a directory in his word , which reacheth to all the particular actings of the sons and daughters of men , tim. . . therefore kingdomes and armies are to be regulated and ordered by it ; and no other specious pretence must be intermingled with it ; and this is gods order upon pain of damnation , deutro . . v. , and . v. . joshua . . prov. . revel. . . this god is the great law-giver which is not to give an account of any of his matters to any of his creatures job . . yet although the great god hath taken to himself this prerogative of not giving an account of any of his matters ; either of his secret will , or of his revealed will : yet in all gods actings and doings in the world , he himself doth nothing that is contrary to his own laws : for god himself hath sworn to keep his own laws , nehem. . . and now although we are not to liken god to any thing , or to equall the holy one , isa. . . yet god himself is pleased to hold forth himself with the head magistrate on earth , and that in these words : my sonne feare thou the lord and the king , and meddle not with those that are given to change . prov. . . and in the pet. . this particular place of scripture is an exemplary to the king , and holdeth forth unto us gods unchangeablenesse in his laws : now seeing the lord is pleased to hold forth the kings prerogative by his own example , as in these words : where the word of a king is there is power ? and who shall say unto him , what dost thou ? here god is pleased by the scripture , to hold forth unto all this heavenly pattern , which is exemplary to the earthly : which is this , that the king , which is supream is not to give an account to any man on earth of any of his matters ; but to god that is in heaven : for he onely is higher then the highest eccles. . . and this prerogative god hath taken to himself , and left it in his word for our learning . now all you that require to have it shewed by divine designation , and not by court maxims , nor by haire-looms onely of the conquest ; of the absolute impunity of kings that they are not accountable to any on earth ; and now that these are not haire-loomes and therefore not so much in law-bookes , as in the word of god originally old testament and new : and therefore his assumed priviledges are not begotten by the blasphemous arrogancy upon servill parasites , and so steered only by slavish or ignorant people in your remonstrance page ● . but yet for all this you have not prooved that god hath given the parliament or you this power over the king , that you assume ; yet you say , god hath given it page . but the truth is your proposalls long a gone , and this remonstrance without any foundation upon the word or light from it . this truth before spoken is held forth by severall places of scripture eccles. . . the words are these , be not hasty to goe out of the kings sight : stand not in an evill thing , for he doth whatsoever pleaseth him ? he that resisteth the power , resisteth the ordinance of god , and he that resisteth shall receive to himsefe damnation . rom. . . now therefore the jesuiticall and carnall reason and prudentiall provision must cease ; for this is not that wisdome that dwelleth with prudence , and findeth out knowledge of witty inventions prov. . and further the holy ghost by the preacher sets forth the power of a king by the way of an allogory , and sayth , there be three things goeth well ; yea four are comely in going , a lion which is strongest among beasts , and turneth not away for any ; a grey-hound , a hee-goat , and a king , against whom there is no rising up ; prov. . . , . if thou hast done and spoken foolishly , heare the word of the preacher or god by him , lay thy hand upon thy mouth , and beware least thou incur the wrath of the lion , of the tribe of judah this therefore doe , open the two levigates . isai. . vers. . and with bennedad put ropes about your n●cks and remember the counsell that was long ago directed by god to be given you and prepare to fetch home your father and prince king charles . for god himselfe hath promised to be with him upon the throne : and to establish that supremacy for ever and it shall be exalted job . . for sayth the lord , by me kings reign and princes decree justice , by me princes rule and nobles , even all the judges of the earth . now no question but kings which are supreame have their failings , and are men ; yet although it be so god hath not anywhere in his word put them over to any of their inferiours to be tryed by them , and as be foresayd , who may say to the king . what dost thou ? prov. . , . further elisha convincing job hath this expression ; is it fit to say to a king , thou art wicked ? and to a prince thou art ungodly ? speak not against the king , no not in thy bed-chamber , for the birds of the ayre shall carry the voice , and that which hath wings shall tell the matter : ecl. . here we see what care god hath taken for the preservation of supremacy of kings ; for indeed the supremacy of the commandment is the foundation , and therefore god hath a tender care of his own honour , and of the honour of his own word , and of the supremacy of kings : and here is the double fountain from whence all true and dew dutie doth proceed by divine designation ; fear god and honour the king , and this is the whole dutie of man ; and this is the fountain from whence all supremacy doth redound to arents and masters . now where are those pot-sheards and seminary priests , that doth still go on to contend with him that is mighter then they , eccles. . and these three scriptures before specified . pet. . prov. . . job . . . i say , that god in these scriptures hold forth the king only with himself and no man else : and further , there is a confirmation of it , eccles. . . moreover , the prophet of the earth is for all ; the king himself is served by the field : here is none held forth with the king , therefore he hath no equall . now , who or where is this goliah , or these goliahs that stand upon their swords ezech. . . and hold out defence against the lord of host the god of israel , in casting off , and trampling under their feet commandements of god ; and this they say in their remonstrance , that they must minde the parliament of their votes once past of making no more addresses to the king ; and of their own engagement to adhere to the parliament therein , and what they in their engagement did summarily lay down , that which the parliament took satisfaction therein ; which was , that none of the extraordinary , or arbitrary power , afore mentioned , may be exercised towards the people by any of right ; but by that suprem councel or representative body of the people , nor without their advice and consent ; neither may any be imposed upon , or taken from the people ; or if it be otherwise attempted by any , that the people be not bound thereby but free , and the attempters punished . now contrary to this order , there was proclaimation published with drums and trumpets without any word from the supreme parliament so called . now here is a lime-twig , and yet this snare is not broke , and this is the independency that may properly be called , a corrupt and outside religion ; and of necessity it must be so , when reason is said to be the teacher , pag. . and now that it is said , that the king was the author of this unjust war , and therefore guilty of the highest treason against the highest law amongst men ; and therein guilty of all the innocent blood spilt thereby ; and of all the evill consequent or concommitant thereunto ? now seeing this question is thus stated , it is desired that every one would reflect , and cast an eye upon their own actings ; and not judge partially , for god would judge righteous judgement , and render to every one according to the fruits of their doings . jerem. . and therefore to consider a little the first beginning of our troubles , after the second parliament was set and settled by our king : if you please to call to minde what extraordinary petitions there was from the city and country , and bringing their grievances unto the parliament , as making complaint against the king of their heavy oppressures that they had laid under , which were but as the weight of a little finger in comparison what hath been along time together since . and that mens backs or rather estates have been broken in peeces , and their hearts too almost at the sad events : and indeed the hand of god hath been sore upon us in that we were not content to have christs kingly office held forth to us in these three kingdomes by one head , according to god distinct order , cor. . . and now instead of having one head to make up the body with the members compleat , wee have had a preposterous body without a head ; and what we have now we know not , which are said to hold forth the supremacy of the kingdome or people : which title i finde not in holy-writ , belonging to the members subordinate to the head : but indeed these members have well resembled the feet and toes of nebuchadnezzars image , which was composed of iron and clay ; and in regard of coveteousnes and self-seeking , are now in great danger to be broken in pieces , because they are not sensible of regaining their strength nor the danger that they hazard in being without it . and now at first beginning of our troubles , when there were such resort to the parliament , and the king so sleighted , for he was not at all then looked upon as a supreme prince ; and by reason of the great concourse of people which were at westminster petitioning , and murmuring up and down ; the parliament at last , commanded the trained bands to attend them , and multitudes of the citizens came with them , and courts of guards were kept by commission of parliament . and strange untruths were raised , as if the king would sack the city , and speeches went up and down , that the king had thousands of men in yards ready armed to come in the night to surprise the city ; and false alarums there was given in the night according to the false hoods that were raised : and the brooding of these egs hath brought forth serpents and cocatrises . and the king being in a deplored condition , there were gathered gentlemen unto him , some of them having lost their fortunes , as they did to david in his deplored condition , and at length indeed , i think , the king had his court of guard as well as the parliament ; then the parliament came into the city and sat in guild-hall . now a litle before this the king had required five members out of the house , and againe he did it at guild-hall : and some dayes after this , the parliament was to returne to westminster , at their returne it s well knowne to the citty and kingdome , what provision there was made for them , and what rumours there were up and downe the citty and multitudes of the citizens , and multitudes of the sea men that were to lie with their murdering peices all over the theames , and it was so ; and in these times of these rumours and destractions , the king could not but be put into feare and at last fled away : and after the king had acted his part , now it may be called to mind that the independant company in the parliament and elsewhere , and the presbyterians , all sects comprehended , i say these two parties hath plaid their parts severall yeares together , and in all this time , the kingdome in a very sad condition ; and god and his lawes was not at all looked after in a due and true manner , for disobedience to parents and masters increased in abundant manner ; and now at this day it is come to a full height and ripenesse , the reason is because god ceased to govern , and carnall reason prevailed and want of love ( to do as we would be done unto ) ceased yet still a saying , let the lord be magnified isa. . . . and making covenants , calling god to witnes , now in all this time many petitions were sent to the king to desire his return to the parliament with many expressions in them , that it would be a meanes to put an end to all the troubles in the kingdome , and that was a truth spoken , but not really intended as it doth appeare since ; and at length he did returne , and that the scots can witnesse , to his parliament ; what the condition were that passed betweene the two kingdomes about the king ; it is knowne to them that made them , and god also best knowes . now further concerning some of the particular proceedings of parliament and army , as the king required five members so did the parliament imprison some of the city when they came to petition for there lawes and liberties , and the army they playd their parts , and demanded a memberes , and had them : and now the part of the tune sounds abundantly higher . and what was the common speech when the king demanded members ; that if he had them he would by degrees take away all that should withstand him and his party in their lusts ? and must the ceader be pulled downe , and the thistle set up ? now , seeing the parliament and kingdome did not helpe themselves in that way that is warranted by the word of god , prov. . which is to obey all that have the oversight of them ; heb. . . rom. . . we all understand there is a double sense in this speech of the ho●y ghost , which is to obey either active or passive , as our saviour and his apostles did : now god is pleased to discover the depths of that wickednesse which was in the hearts of men , which they themselves were not aware of . it was said , the reason why the parliament denyed the king in his demands , was , because of the wicked counsell he had about him , which put him on to satisfie their lusts ; and indeed there was wicked ones about him , which the parliament by the army , was said to seek to suppresse them : and it was their saying , for many years together ; and if their hearts had been down right sincere in that particular , god would have owned their actions , so far forth as they were warrantable by his word and honoured them : for god hath commanded to remove the wicked from the king , and hath promised that his thron shall be established ; but not a word of touching the kings person : but seeing it is desired in your remonstrance pag. . that the guilt and blame may be laid where its due ; now god hath shewed unto you , that you are not to meddle with the king , no not although he hath acted and done contrary to the command of god and his own laws : yet god will have you to know he hath not put him into any of your hands , to passe your sentence upon him , yet you say , with hazard of your lives and fortunes , you shall close unite and joyn with the parliament for the speedy executing of justice upon the grand incendiaries of our late and former troubles , that the heads of the authors go not down with peace to their graves ; and god hath given him clearly into the parliaments hand to doe justice , you say ; whether it can be just before god and good men not to do it ? you desire an answer from god concerning the justnes of your demands : and in the rom at the beginning , god gives you an answer with reproof to your selves , who would take his work out of his hand and in luke . . christ telleth the evil servant , that out of his own mouth he shall be judged : but to proceed ( to say something ) out of the rom. . therefore thou art unexcusable o man , who ever thou art that judgest , for wherein thou judgest another , thou condemnest thy self ? for thou that judgest dost the same things : and in the vers. but we are sure the judgement of god is according to truth , against them that commit such things : and thinkest thou this ô man that judgest them that doe such things , and dost the same ; that thou shalt escape the judgement of god , or despisest thou the riches of his grace and long suffering ? and will not yet look back and know that you are fully out of the way and walk of god , as the king of asseriahs army was . now i desire the lord to open your eyes , that you may see your palpable blindnes , and that you may finde out the steps and degrees of your sins , ever since you point blank broke the command of god , and would not disband at the parliaments command : and you bolster up your selves in that particular , that god hath made you instrumental , to take away the wicked from the king ; ( and there rested ) now if god be pleased to afford that mercy unto you ( which i earnestly desire ) as to give you repentance , if not , look to your selves : for the earth growns ( as i shall hereafter shew you ) and the heavens hath a long while mourned . i pray you remember , what the wiseman saith ; there is a time wherein one man ruleth over another for their own hurt , eccles. . . but wickednesse shall not deliver those that are given over to it . now consider your monstrous remonstrance , which is like to rabshekahs arrand , that he brought from his master , but not from god : and your declarations , proclamations , as jehu with trumpets ; but no commission from god , or parliament in all this : yet zimery like , you attempt the killing of your master , and by violence have taken him into your own custody ; but zimry lived but seven dayes after he had kil'd his master , for the earth could not bear him : but hazael reigned certain years after his master , and went on violently to do the work of the devill , and fill up the number of his sins , and shed much blood . now consider , if at any time since saul was made king , to the comming of our saviour christ , and ever since ; whether ever any subject but ( these three that have been specified ) zimry , jehu , and hazael , did attempt the like : but jehu had a speciall command immediate from god : but the scripture is full of counterdemands to your actings . but to the matter first of saul , after he was made king , we know he did exceedingly break the speciall commands which were given him by the prophet samuel from gods own mouth : i have not time to expresse all the particulars , how he slew eightie and odd of the priests of the lord , and did observe his own will in the exercise of his government among his people ; as the prophet before had told the people hee would doe : yet for all this , when david who was anointed to be king in his room after him , did but cut off the tip of the skirt of sauls garment , god smote his heart for it , so saith the text ; and pharoah that did use the children of israel so hardly , yet they were not to doe any thing to contrary his will ; no not moses and aaron : not did moses carry the children of israel out of aegypt without his leave : nay , moses himself did so honour the supremacy of pharoah , that he held it an honour to be commanded by him ; as in these words of his : glory over me , when shall i intreat for thee , and pharoah said , to morrow . and we know saul , and david , and solomon was not without their failings : yet they were not reproved by any of their own subjects , not so much as by the prophets , but by speciall command from god to the prophets ; and then their arrand was expressely given them from god , every word what they should say , and god hath left the same word . and when our saviour christ was born and horod made king over the jews by caesar augustus , we read in holy writ that many male children herod slew thinking thereby to destroy christ ; yet for all that blood he shed , god did not take him away till the full time of his dayes were expired : nay , god caused joseph to carry his own sonne christ into aegypt till herod was dead ; for god hath ordained his word from the beginning , and it shall continue firme and sure ; not a title of it shall fall to the ground . and thus saith the lord , children must obey their parents in all things , and servants their masters according to the flesh ; yea , though they are wicked , and doe beat them for well doing , they are not to turn again , but to bear it patiently ; and in so doing its thank-worthy to god . but gods commandements are not regarded to be observed in the publike ordinances , nor generally in mens lives ; like the scribes and pharises taught children to disobey their parents , and they thought to have taught christ too . for they came and asked him , why his disciples did eat with unwashed hands ? but christ answered them by way of a question , why doe you transgresse the commandements of god by your traditions ? for god commanded saying , honour thy father and thy mother : hee that curseth father or mother let him dye the death ( i would know of our divines whether the penalty of this command bee abrogated ) the scribes and pharisees would have had it so , and it is amongst us fully abrogated in the obedience of it ; but christ called the scribes and pharisees hipocrites , and told them , in vain they did worship him , teaching for doctrine the traditions of men , which were their own wils , as it is at this day amongst us . now where are those or jeremiahs , to mourne and cry out in regard of the pitifull complaints that are amongst us , as jeremiah did ; concerning the reproach that is come upon them and upon their inheritances ; for their inheritances were turned unto strangers , and their houses to aliens ; and now there is a beginning of like condition amongst us : for saith ieremiah , servants have ruled over us , and there was none to deliver out of their hands : and these servants hang up their princes by their hands , and the faces of their elders were not honoured ; lament . . , , . if it be well observed in this place of the lamentations , that the breach of the fifth commandement was the chiefe sinne that brought all that extremity upon them : and the of ezekiel maketh it manifest . and the holy-ghost by the preacher further sets forth the practise of such servants as break their rancks , and cast the commandement of god behinde them ; and saith , there is a generation who teeth are as swords , and their jaw teeth as knives to devoure the poore from off the earth , and the needy from among men prov. . , , and the preacher persists in his speech , and goeth on , and saith ; there be three things for which the earth is disquieted , and foure which it cannot bear ; two of them are , a seavant when he reigneth , and a fool when he is fil'd with meat . and now for the sonnes of corath , that are not contented with their particular places and callings , and are not contented to study their duties to god and man , and to doe violence to none , and waight till god shall honour them , if he sees it good . but with corah , numb. . they think themselves fit to hold forth ( as publike persons ) the priestly office of christ ; and they think themselves fit for the kingly office too : and indeed , one sinne goeth not alone ; for sinne is of that spreading nature , according to its tutor satan , it will aime at the top . but when things comes to this passe , that servants gets the government into their hands , the earth groans , as before said , in the proverbs ) and the heavens hath manifested it ever since the king was taken from holmby , and the souldiers drawing near to the city ( as we have already in briefe exprest . ) and now all that hath eyes and will not see , and ears and will not hear , take heed and remember that god caused the earth that groans ; and because it could not longer bear , it swallowed corah and his company ; for he preserveth not the life of the wicked , but giveth right to the poore . job . . and the delaying to keepe a good conscience before god and towards all men brought danger , and the army breaking their ranks took the king from holmby , and because there was great and much resort to him , and some secret intentions withall , at length , he was put in feare of his life , whereby hee might make his escape , and so be further remote ; and after he was fled to the isle of wyght , there was no right way thought upon to bring him back againe , but rather such wayes taken which were not lined out by gods word , neither hath beene blessed by him . yet a seeming to stand up for the great god , by fasting and prayer , as people that would be taught of him . but yet still in all proceedings , the actings , doings , looked squint-eyed , and quite contrary to the rule ; and this we know , a man in a journey if he mistakes and rides out of his way , the longer he goes out , the more adoe he hath to come back againe , without he doth come into the way he cannot get to his journeyes end : this earthly resemblance holds forth a heavenly to us : but to goe on , then there was an act of indemnity desired by the army to be procured by the parliament , and a seeming falling out betweene them there grew ; whereupon the parliament commanded the army to keep thirty miles from the citty , and at length to draw into severall regiments and to disband ; but the army disobeyed the parliaments command as well as the prince and duke ; and marched neerer and neerer to the citty , and upon the sudden the malitia must be altered , which was appointed by the common counsell of the citty and confirmed by order of parliament . and after this leading card the citty began to be touch to the quick , in regard of the losse of their charter , they indirectly made a combustion , the army being upon their march there must be no denyall , but the tower must be surrendered to them ; and it was concluded thar they should come through the citty . and at the very time , yea the instant of time although it was a very faire sun-shiny day the heavens all about the citty gather blacknesse , and presently there was such a mighty storme of haile , thunder and raine ; and all of it in and about the citty , and foure miles of there was none , but very cleare weather : but this thunder of haile did hold forth that height of gods displeasure against the armies disobedience to the parliament ; in gods account disobedience is a greater neglect then sacrifice , because it is absolutely the breach of gods commandment : and samuel told saul that rebellion is as the sinne of witch-craft , and stubbornnesse is as the iniquity . but to proceed they did come , march through the citty which was of a satterday , and the second part being againe played upon the same tune but higher : they came in and about the citty this saterday december the also in the afternoone , and in stead of preparing for the lords day ; put the citty susan in a distraction and perplexity , and they in the subburbs running out of their houses and a great deale a doe to provide for the souldiers almost all that night . whether they took the king away without any authority from the parliament on satterday night or sabbath day i know not , but this i know the lords day was a wonderfull dark day as ever i saw ; and if it be but called to minde the unreasonablenesse of the weather that hath bin ever since the king was taken from holmby : and god hath held out by this summer unto us the strange and preposterous government that is amongst us . and now in regard there hath been aboundant of unjust doings in the kingdome ; coveting , and not onely coveting their neighbours goods , but actually the taking away of them ; multitudes have suffered , both they and their posterities are like to suffer hereby ; and the greatest part of the treasure of the kingdom gathered into such laps : but for this particular , here what god sayes , also i shook my lap , and said , so god shake out every man from his house and from his labour , that performeth not his promise , even thus be he shaken out nehemiah . . . and the generall speech to cover unjust proceeding , that title of malignant was the cloak , and all that held of the kings side were to have their goods confiscated for so doing . and now i pray consider , who hath kept or broken the commandement of the great god of heaven and hath suffered for it : but when the lord hath taken the king out of your hands ( as he will certainly doe ) and set him upon his thron too . and when it shall appeare that god doth translate the estates of those that withstand the king to the king , then it will plainly be seen , or appear , that the lord was highly displeased at the standing out against the king . christs command and example was , to give unto caesar the things that are caesars , and unto god the things that are gods : and had it been so , the blessing of god had been upon us at our going out and at our comming in ; and we had had our peace in our borders : but we have been an empty vine , and we have brought forth fruit to our selves , according to the complaint of god to the children of israel . now concerning the covenant that was made to stand for the truth , the true and pure religion , and to preserve the kings person ; and herein god hath performed his covenam in preserving the supremacy , prov. , yea and hath preserved the person of the king too . but in their remonstrance , there is a dispensation given for it of that sufficiency , to free those that doe make a covenant to maintain true and pure religion , which is to keep themselves unspotted in this world , and to preserve such or such a person : and because after they have made the covenant , the other person will not at their command enter into it at all : though they themselves are not in such a capacity to demand such a thing at his hand ; and because he refused it and will not take it : it is said , that this tye which they voluntarily bound themselves in , and called god to witnesse to it , may be broken by man . but now seeing there hath been absolution given , but not from god to covenant breakers : heare therefore what the lord saith , zecha . . , . these are the things that ye shall doe , speak yee every man the truth to his neighbour , and execute the judgement of truth and peace in your gates , and let none of you imagine evil in your hearts against his neighbour , and love no false oath ; for all these are things that i hate , saith the lord : and further , hear what the holy ghost saies by the prophet mal. . . and i will come near to you in to judgement , and i will be a swift witnesse against the sorceters and against the adulterers , and against false swearers , and against those that oppresse the hyreling in his wages , the widdow and the fatherlesse ; and that turn a side the stranger from his right , and feare not me saith the lord of host , psal. . . mal. . . object . but some object and say , that our kings are not so constituted , nor our laws so as they were in the times of the kings of israel ? and this objection hath caused many through ignorance to stumble : and whether the moral law be not of the same use to us now under the gospel , as it was unto the jews under the ceremonial law ? and whether there be not the same penalty by gods ordination to be executed upon the transgressours , as was heretofore ? and whether every one shal not give an account of all his actions to god ; rom. . , isai. . . saint james will tell you they are , iames . so to be judged every one according to the fruit of his doings , ierem. . . iohn . . now here is a further word of the lord , that doth put bounds to all that hath or shal be spoke , isa. . . as for me , this is my covenant , saith the lord my spirit , that is upon thee , and my words which i have put in thy mouth shall not depart out of thy mouth , nor out of the mouth of thy seed , nor out of mouth of thy seed seeds , saith the lord of host , from hence forth even for ever . i have not taken example by your remonstrance to lay blood at any of your doors , no not the blood that hath been shed since you tooke the king from holmby ; and that at westminster you remember , and that in essex . for i desire to be acquainted with the laws and word of god , for the laws of the land i doe not so well know them , but i know the pursuer of blood will pursue the guilty person in time , dutro . . . and now a little further concerning the lawes of god , which ought to be the highest law to be observed amongst men ; and it is this , ezera , . and whosoever will not doe the law of god , and the law of the king , let judgment be executed speedily upon him , whether it be unto death or banishment , or to confiscation of goods , or imprisonment . and now that you all are out of gods wayes , and therefore go on further , but come quite back again , and put your selves into the right way speedily : and if you doe not beware of the immediate wrath of the great god , that bids you lay down your temporall sword , least god cause you to turn it one upon another ; for you have no cause to hold it forth in this manner . and for those that you call malignants , there is no question , but they may prove as honest men as your selves , ( through the power of god ) and go you every one to his own field and vinyard , ( if you have any ) and take pains to earn your own bread , for the commandement of god is , that they that will not work should not eat . and now that you have made your will , and set forth your magna carta , which is to kill your lord and king , that his inheritance may be yours ( and you have disposed of it already ) and this you say , that it will give the most authentique testimony and seal that ever was : to doe it you have moulded the parliament to your modle . and now that you dare break the commandement of christ and teach men so to doe matth. . . remember what christ saith , they shall be least in the kingdome of heaven . and now a word to all superiours and inferiours , and first to all governours that they should be informed themselves from the word , what is amisse in their own particulars , and seek unto god to teach them , and reform themselves ; and then they are fit to inform and reform others : and this must speedily be done ; from the highest to the lowest in the kingdome ; that so all families , cities , towns , parishes may be brought into an orderly frame , and every one to be informed of his duty in his particular place ; and this must be the study of all : and remember that christ hath said , he will come in an houre when people are not aware of him . and we see that god is exceedingly displeased with these kingdomes . and now behold ( esai . . . ) the lords hand is not shortned , that it cannot save , neither his eare heavy that it cannot hear ; and further , hearken what god sayes in the same chapter in verse , and judgement is turned away backward , and justice standeth afar off ; for truth is faln in the streets , and equity cannot enter : for behold , what sabboaths we have kept with those that would indent with god to have a new heart for others , and go on themselves in that old old capital sinne of disobedience : and in the . yea truth faileth , and he that departeth from evil maketh himself a prey , and the lord saw it , and it displeased him that there was no judgement . . verse and he saw that there was no man , and wondered that there was no intercessor , therefore his arme brought salvation to him , and his right hand it sustained him . and now if you desire to be at peace with god and all men ; i beseech you all , parliament and army , bring your selves and actions , to the rule , and agree with god which is your adversary , now while you may . and now for indemnity , so far forth as gods word would give it you , no question but you shall have it , if you prove your selves worthy persons ; if not , your foot shall slide in due time . deutro . . . and now for those that are set in authority , according to the laws of god and of the land ; let them speedily take king artaxarexes counsel and learn the laws of god , ezera . . and take the prophet isaiahs counsel to the law and to the testimony , whosoever doth not according to it , it s because there is no light in them : chron. . deale couragiously an the lord shall be with you : but you must not turn neither to the right hand , nor to the left . deutro , . . and much in this chapter : and remember that the eyes of the lord are upon the wayes of man ; and he perceiveth all his goings , and the iniquity of the wicked , if he turn not away from it , shall slay them . prov. . . isai. . . and now that there are , and hath been long this many years , and a company in shipskins , that doth seek to deceive the hearts of the simple and honest party ; and these and some colourable to set up christs kingdome : but indeed their aim is to set up antichrists kingdome ; and a party they are who heretofore in the queens time , and a party of those hath been all along in the parliament and the army , and up and down in the kingdome brooding , and he that they call dell in the army is one of them he baptized major cowels childe without the element of water ; and that holds forth , that he is one of antichrists seminaries : and yet it is well that there is a severation now in the parliament , and i would it were so in the army to : least the justice of god break out upon the good with the bad ; and this party their designs all along hath been squint-eyed : and it may be called to minde , that it was said there was a great plot found out , just before the army came into the city the first time . and indeed that plot was to make that party strong in the parliament by the army , that so they may bring their lustfull desires about . and now when remonstrance came forth it was noised about , that the parliament and the king were agreed ; and whilest , they took the king and possest themselves of white-hall , and of the city ; and now the pretence is , that the army is come into the city because of the backwardnes of their paying : and the army want their arrears . but the aboundant of money that hath been gathered in all these times , both in the countryes and city for the army , and no account given that ever any of it was paid ; for the souldiers reports they have had but a little in comparison of what hath been gathered . and indeed the army aboundant of them are kept like vassels : and their pay kept from them because there should be some colourable pretence for the indirect courses , that hath been long a foot : and upon this colourable pretence , treasure is ceazed upon , and much more their demands holds forth , of taking by force out of mens houses , if they may not have their wils . and this they hold forth now , ( and it is their own words ) and if it seem strange unto you , it is no lesse then that our forces have been ordered to doe by the parliament in severall counties of the kingdome : and because there was order from the parliament , in the severall counties heretofore , they make that of sufficiency to cary forth all their preposterous doings now : but no order now ( for all these actings ) but from white-hall since their remonstrance came forth , for all this is acted and done : and who but a king , cals and sets the parliament , and who but a king can set a period unto it . and indeed this is not to doe now as doth appeare : but take heed fellow souldiers , covet not that that is none of your own , but for your pay , which is fit you should have . there are some will shake their laps , and pay you suddenly , yea repay to other , if they doe not leave your cause to him that is higher then the highest ; and the lord will be with the good . and remember the civill war that was between israel and benjamin , and how that israel fell twise before benjamin , and how that . men were slain , and yet not with standing the third time israel prevailed and subdued benjamin and so it will be now : and the lord that hath chosen ierusalem will rebuke you , zach. . . and now if you will yet be vassels , i speak to the good party ( disband immediately ) for god himself will end the war : and there is a party will be brought down wonderfully ; and i feare , that some will hardly die the common death of all men : and now let us wait to see the salvation of god , farewell fellow souldier , god hath warned the twise by me , and too much writing is a wearisomnes to the brain : fear god and keep his commandements , for this is the whol dutie of man : for god will bring the work to judgement with every secret thought whether it be good or evill . you were told long agone that you were turned into an indirect way ; also , you were told , who was the person in chiefe that god hath set to govern : you will see it suddenly , you that are so hasty to try your brethren that break your commands , and forget god , take heed , he is comming to tear you in pieces , and who shall deliver you , christ will not own your cause : and the latter end of the . psalme . but you say , that you observe providence , and that and your consciences are the teachers ; but seeing it is so that you have left the two testiments , your great fabrick will fall , read the scriptures , for all things comes alike to all . i refer you to three chapters in speciall proverb . . and isai. . rom. . and i will sing the . psalm , finis . notes, typically marginal, from the original text notes for div a e- this scripture should have been towards the beginning but it could not be found ; and now god hath brought it the feare of a king is as the roaring of a lyon , who so provoketh him to anger sinneth against his own soul . prov. . , , &c. it is an honour for a man to cease from strife but every fool will be medling prov. . and consider who hath spoken : blasphemy , and remember that ignorance is a damnable sin . a full and true account of the proceedings at the sessions of oyer and terminer, holden for the city of london, county of middlesex, and goal-delivery of newgate; which began at the sessions-house in the old-bayly, on thursday, iune st. and ended on fryday, iune d. wherein is contained the tryal of many notorious malefactors, for murders, fellonies, burglary, and other misdemeanours, but more especially the tryal of jane kent for witch-craft. together, with the names of those that received sentence of death, the number of those burn'd in the hand, transported, and vvhip'd. as likewise some proceedings in relation to the persons that violently took the lady out of the coach on hounslow-heath. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing f estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a full and true account of the proceedings at the sessions of oyer and terminer, holden for the city of london, county of middlesex, and goal-delivery of newgate; which began at the sessions-house in the old-bayly, on thursday, iune st. and ended on fryday, iune d. wherein is contained the tryal of many notorious malefactors, for murders, fellonies, burglary, and other misdemeanours, but more especially the tryal of jane kent for witch-craft. together, with the names of those that received sentence of death, the number of those burn'd in the hand, transported, and vvhip'd. as likewise some proceedings in relation to the persons that violently took the lady out of the coach on hounslow-heath. england and wales. court of quarter sessions of the peace (london) p. printed for t. benskin, [[london] : ] caption title. place of publication from wing; printer's name and publication date from colophon. reproduction of the original in the lincloln's inn library, london. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng crime -- england -- early works to . criminals -- england -- early works to . trials -- england -- early works to . trials (witchcraft) -- england -- early works to . witchcraft -- england -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion a full and true account of the proceedings at the sessions of oyer and terminer , holden for the city of london , county of middlesex , and goal-delivery of newgate ; which began at the sessions-house in the old-bayly , on thursday , iune st . and ended on fryday , iune d . . wherein is con●ain●d the tryal of many notorious malefactors , for murders , fellonies , burglary , and other misdemeanours , but more especially the tryal of iane kent for witch-craft . together , with the names of those that received sentence of death , the number of those burn'd in the hand , transported , and vvhip'd . as likewise some proceedings in relation to the persons that violently took the lady out of the coach on hounslow-heath . london , iune st . . this day the sessions of oyer and terminer , began at the sessions-house in old bayly , holden there for the city of london , county of middlesex , and goal-delivery of newgate , until the d. of the aforesaid instant , where the proceedings were as followeth . elizabeth hunt was indicted for picking the pocket of mary rome , of shillings ; the manner ( as it appeared to be upon evidence ) was thus : the prosecutor going through a narrow lane in cheapside , to avoid being hurt by a coach that was coming stood up in a door way , whereupon the prisoner and two more , supposed to be of her gang , shoulder'd her up , and in the mean while the prisoner picked her pocket , delivering the money to the comrades , who went off with it ; but the prosecutor immediately perceiving that she was robbed , apprehended the prisoner , who desired her to make no noise and she would give her satisfaction , and thereupon pulled out a considerable parcel of money , but upon her tryal she denied it , but the proofs being plain , not only by another witness , but also by her former confession , she was found guilty . katherine cook was indicted for stealing seaven silver spoons from sir robert iason , in the parish of st. dunstans in the west ; she at that time living with him in the nature of a servant , which appeared upon evidence thus : the spoons which were judg'd to the value of pounds , being used at dinner , they were delivered to her to make clean , when as she carried them into the pantry , from whence she alledged , they were conveyed by a woman that came in to ask whether such a person did not live there , naming a strange name ; but the witness swore , that upon her masters charging her with the fellony , she offered to pay one half of the value ; but she producing several witnesses to testifie her honesty and good behaviour in her former services , and there being no positive proof that she stole them , she was acquitted . lydia littleworth was tryed for robbing william theed her master , in the parish of st. michaels in the querry , on the th . of may last , and taking from him four broad pieces of gold , four guinnies , three and twenty shillings in silver , four gold rings , and some other things , the which she delivered to a woman to keep for her , and upon inquiry absolutely denied the fact ; but the woman suspecting she had stole the gold , made inquiry , so that the evidence being plain against her , she in court confessed that she took the money , expressing a great deal of sorrow for her wickedness , and upon the jury's return of their verdict , she was found guilty . ann bland had an indictment preferred against her , for taking three shillings privily from the person of elizabeth bennet , a butchers wife , on the th . of may last , the circumstances , as they appeared upon oath , being these : the prisoner coming to her stall in honey-lane-market , under pretence of buying a neck of veal , began to question the sweetness of it , desiring the prosecutor to smell , the which whilst she was doing , the prisoner watching her opportunity , put her hand into her apron-pocket , and taking her money departed ; but within a few hours , she was taken doing such another exploit ; to this she pleaded innocence , but it plainly appearing she was an old offender , and the prosecutor swearing positively that she was the woman that robbed her , the jury found her guilty . iohn cotton of the parish of st. mary matpellier , otherwise white-chappel , was indicted for stealing a hood and scarfe from iudith wheeler ; whereupon ( having well learnt his lesson in newgate ) he pleaded guilty to that and all other indictments within the benefit of the clergy . abraham kent was tryed for stealing iron bolts for ships and other things , from iames yeames of wapping , on the th . of april last ; one of them upon evidence , appearing to be found in his breeches , yet he denied that he ever stole any , but that coming through the yard , he gathered up some chips , amongst which was the bolt ; then being demanded why he concealed it in his breeches , he alledged that his breeches being ragged , it droped into them contrary to his knowledge ; but these silly excuses excused him not , for it appearing that he was a notorious pilferer , the jury brought him in guilty . thomas hermitage was indicted for robbing the lady williamses house on the th . of april , and taking thence two feather-beds , a pair of grates , coverleds , carpets , and linnen , to a considerable value , which upon search , were found at a broakers , where he had disposed of them , whereupon he pleaded guilty to the indictment . robert sutor , late servant to the earl of arglass , deceased , was indicted for robbing william crelling his lords gentleman , by breaking open a door , and taking thence a pormantle , in which was a gold pendilum watch , valued at pounds , a gold locket and gold buttons , pieces of broad gold , guinnies , shillings in silver , a siver-hilted sword , and other things of value , taking them from the aforesaid earls house in druery-lane , on the the th . past , for which , upon his being apprehended , he confessed that he was privy to the robbery , but that it was not he that committed it , but an irish man whom he named , alledging that he renched the door with a fork , and then taking the pormantle , perswaded him to go with him , which he consented to , and that for his share he gave him the watch and guinnies , which watch was taken about him , but with the money he had bought a horse , but upon his tryal he at first denied what he had said ; but finding the evidence to be strong against him , he again confessed the fact , and thereupon was found guilty . a woman was tryed for stealing several pieces of silk out of a shop in pater-noster-row , on the th . of may last , which being taken about her e're she could dispose of it , notwithstanding she pleaded that they were given her by a strange woman ; that excuse prevailed not , for she was found guilty . william stafford a life-guard-man , was indicted for killng mr. roundwaite , another of the guards , on the th . of may last , which upon evidence , appeared as followeth : the prisoner and the deceased came into a field near knightsbridge , where they equally drew , and made several passes at each other , and often pausing , fought again , which they continued till the deceased received seven wounds , one of which was under the left pap , inches , insomuch that he fell to the ground ; whereupon the prisoner walked off , but being pursued , was taken , the prisoner pleaded that he came to take a friendly walk with the deceased , and that being in the fields , the deceased drew upon him , and that what he did was in the defence of his life ; and indeed , there being no kind of former malice between them proved in court , the prisoner was found guilty of mans-slaughter only . iane kent , a woman of about years of age , was indicted for witch-craft , and using several diabolick arts , whereby she compassed the death of one elizabeth chamblet , a girl about years of age ; the father of the deceased gave evidence , that she first bewitched his swine , by reason she having bargained with him for two pigs , which he refused to deliver her without money ; and that a while after his daughter fell into a most piteous condition , swelling all over her body , which was discoloured after a strange rate : he farther deposed , that she also bewitched his wife , and that after the death of his daughter , he went to one dr. ha●●ks in spittle-fields , who advised him to take a quart of his wives water , the pairing of her nails , some of her hair , and such like , and boyl them , which he did , in a pipkin , at which time he swore he heard the prisoners voice at his door , and that she screimed out as if she were murdered , and that the next day she appeared to be much swelled and bloated : a woman that searched her likewise swore , that she had a teat on her back , and unusual holes behind her ears : a coach-man likewise swore , that upon his refusing to carry her and her goods , his coach overthrew ; but she producing evidence that she had lived honestly , and was a great pains-taker , and that she went to church , with many other circumstances , the jury found her not guilty . captain pursell who was lately committed to newgate , upon the account of violently forcing mrs. selleger out of her coach , upon hounslow-heath , petitioned the court that he might be admitted of bail ; but the court replyed , there was an indictment intended against him for fellony ; upon which , the gentleman that brought the petition , desired that he might be tryed , whereupon the court replyed , if the evidence for the king were ready he might . ann hi● was indicted for robbing the house of iane kinthorne , in the parish of st. gilis's in the fields , about two years since , but it appearing that the prisoner had taken them into her custody , by order of the prosecutor , to secure them from being taken by the landlord for rent , the jury acquitted the prisoner , and the prosecutor received a 〈…〉 . iohn welling , a youth about years of age , was in●icted for picking a gentlewomans pocket in honey-lane , of shillings , which appearing plain , he was found guilty . iohn iohnson was indicted for breaking open the chamber of chistopher turner , a gentleman of the temple , on the th . of may last , and for assaulting a laundress that was then in the chamber where it was , proved that he broke open the chamber door with an iron , after he had attempted to pick the lock , and found it bolted ; then entring and finding the laundress there , he swore an oath that he was betrayed , yet pulled out a pistol , he set it to her breast , and bid her kneel , and swear she would not discover him , which at present she promised , but afterwards shutting her self into a study , and cryed out , so that he being pursued was taken with much difficulty , and now being found guilty , was fined pounds . henry arnold was tryed for picking the pocket of one vox , of a watch , and silver tobacco-box , but for want of evidence , the iury acquited him . iohn lush was likewise indicted for breaking open the chamber of squire hoyle , in the temple , and stealing silk curtains and other things , to the worth of above l. for which he was found guilty . at this most remarkable session elizabeth hunt , lydia littleworth , ann bland , and iohn welling received sentence of death . thomas michael , iohn cotton , thomas hermitage , edward stafford , robert sutor , and thomas lush , were burnt in the hand iohn spittle ordered for transportation , iohn austin and abraham kent to be whip'● and iohn iohnson fined ● pounds . printed for ● . 〈◊〉 . . a discourse of the damned art of witchcraft so farre forth as it is reuealed in the scriptures, and manifest by true experience. framed and deliuered by m. william perkins, in his ordinarie course of preaching, and now published by tho. pickering batchelour of diuinitie, and minister of finchingfield in essex. whereunto is adioyned a twofold table; one of the order and heades of the treatise; another of the texts of scripture explaned, or vindicated from the corrupt interpretation of the aduersarie. perkins, william, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a discourse of the damned art of witchcraft so farre forth as it is reuealed in the scriptures, and manifest by true experience. framed and deliuered by m. william perkins, in his ordinarie course of preaching, and now published by tho. pickering batchelour of diuinitie, and minister of finchingfield in essex. whereunto is adioyned a twofold table; one of the order and heades of the treatise; another of the texts of scripture explaned, or vindicated from the corrupt interpretation of the aduersarie. perkins, william, - . pickering, thomas, d. . [ ], p. printed by cantrel legge, printer to the vniuersitie of cambridge, [cambridge] : . running title reads: a discourse of witchcraft. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion a discovrse of the damned art of witchcraft ; so farre forth as it is reuealed in the scriptures , and manifest by true experience . framed and delivered by m. william perkins , in his ordinarie course of preaching , and now published by tho. pickering batchelour of diuinitie , and minister of finchingfield in essex . wherevnto is adioyned a twofold table ; one of the order and heades of the treatise ; another of the texts of scripture explaned , or vindicated from the corrupt interpretation of the aduersarie . printed by cantrel legge , printer to the vniuersitie of cambridge . . to the right honovrable , sir edward cooke knight , lord chiefe iustice of his maiesties court of common pleas ; grace and peace . right honourable : the word of god that onely oracle of truth , hath pointed out the enemie of mankind , by his proper characters , in sundrie places . our sauiour tearmes him , the prince of this world ; a & a b murtherer from the beginning ▪ peter compares him to c a roaring lyon , that rangeth abroad in the earth , seeking whō he may deuoure . his attempts in regard of their quality , are called d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ subtill & deepe deuises ; yea e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plots exquisitely contriued , and orderly framed , as it were in methode . the meaning of the holy ghost in these and such like attributes , is , to expresse that measure of policie and power , which satan hath reserued vnto himselfe euen in the state of his apostasie , improoued by long experience , and instantly practised vpon the sonne , of men , that he might set vp in the world , a spirituall regiment of time , as a meane to encounter the kingdome of grace , and 〈◊〉 it were possible , to bring the same to ruine . to forbeare instances of open force made against god and his church by other courses , for the compassing of his de●●c , how skilfully he worke , his owne aduantage , by secret opposition in the exercise of that cursed art , which is the subiect of the present discourse , is a point not vnworthie your honourable consideration . the power of this prince of darknesse , beeing aboue the might of all sensible creatures , and euery way seconded by the greatnesse of his knowledge and experience , manifes●eth it selfe herein , for the most part , by workes of wonder , transcendent in regard of ordinarie capacitie , and diuersly disp●●sed by his chosen instruments of both tex●t ▪ sometime in matter of diuination , sometime by inchantment , sometime by rare 〈◊〉 and delusions ; otherwhiles by hurting , by cu●ing , by raising of tempests , by speedie conuayance and transportation from place to place , &c. and all to purchase vnto himselfe admiration , feare , and faith , of the credu●ous world , which is vsually carried away , with affectation and applause of signes and wonders . his policie , appeareth in a wise and exqui●ite manner of framing and conceiuing both his practises and grounds ; the one to procure credit and intertainment , the other , that he may not faile of his purpose , but proceede vpon certenties . touching the manner of his practise . he stands resolued , that the world hath taken notice of him to be f a lyar , and the father thereof : and therefore if he should offer to speake in his o●ne language , or informe an art by rules of his owne deuising ; he might haply incurre suspicion of falshood . hereupon he composeth his courses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by way of counterfait and imitation , not of the actions and dealings of men , but of the order of gods owne proceeding with his church ; holding it a sure principle in policie , that actions will be much more effectuall , when they be framed vnto the best presidents , then when they are suted to the direction of meaner examples . to this purpose , as god hath made a couenant with his church , binding himselfe by promise to be their god , and requiring of them the condition of faith and obedience ; so doth satan indent with his subiects by mutuall confederacie , either solemnly or secretly ; whereby they bind themselues on the one part to obserue his rules , and he on the other to accomplish their desires . againe , god giues his word , the interpreter of his will , and his sacraments , the ●eales of his promises , to which beeing rightly administred and receiued , he hath tied his own presence , and the worke of his grace in them that beleeue . answerably to this , the deuill giues a word of direction to his instruments , and addeth vnto it , charmes , figures , characters , and other outward ceremonies , at the vse whereof he hath bound himselfe to be present , and to manifest his power in effecting the thing desired . furthermore , god hath reuealed his will to the patriarchs , prophets , and apostles , by familiar a conference , by b dreams , by c inspiration , by d trances : in the same maner , satan hath his diuinors , and soothsayers , his pythonisses , his cassandra●s , his sibylles , to whome he maketh knowne things to come , by familiar presence , by dreames , &c. to conclude , god had in the old testament his temple at ierusalem , yea his e oracle , from whence he spake , and gaue the answer vnto moses : so of auncient times , the deuill erected his temple at dodona , and delphos , whence he gaue his answers , for the satisfaction of the superstitio●s heathen . yea , and at this day , as the ministers of god doe giue resolution to the conscience in matters doubtfull and difficult : so the ministers of satan , vnder the name of wise-men , and wise-women , are at hand , by his appointment , to resolue , direct , and helpe ignorant and vnsetled persons , in cases of distraction , losse , or other outward calamities . now the grounds whereupon he buildeth his proceedings for certentie , are cunningly gathered from the disposition of mans heart , by naturall all corruption , and that in three speciall instances . first , he knowes that man naturally out of the light of grace , hath but a meere saule , indued onely with some generall and confused notions ; and as for matters of deeper apprehension touching god and heauenly things , there is a vaile of ignorance and blindnesse drawne ouer the eyes of his mind . wherupon , though he be apt to know and worship a god , and learne his will , yet for want of information by the word , he is prone to erre in the practise of his notion . here satan applies himselfe to mans measure , and at his owne will , drawes the minde into error , by his delusions , and impostures . this made the g samaritants in the old testament , and the superstitious h athenians in the new , to worship an vnknowne god , that is the i deuill . hence it was , that the greatest clarkes of greece , k thales , plato , and the rest , for want of a better light , sought vnto the wizzards of egypt , whome they called prophets , men instructed by satan in the grounds of diuination . and of this sort were iannes and lambres mentioned in the l scriptures . hence it was also that the auncient heathen , hauing m no law and testimonie from god , inquired at soothsayers , and murmuring inchanters ; others betooke themselues , in matters of doubt and difficultie , to the old oracles of n iupiter ammon in libya , of o iupiter dodonaeus at dodona in epirus ; of p apollo at delphos , of q iupiter trophonius in boeotia , and the rest ; where the deuill gaue the answer , sometimes one way , and sometimes another . secondly , satan by obseruation perceiueth , that man vpon a * weake and ignorant minde , is prone superstitiously to dote vpon the creatures , attributing some diuine operation or vertue to them , without any ground of gods word , or common vnderstanding ; and consequently disposed to worship god in some worke of man , or to ioyne to the s●me worship the inuentions of man , which he hath not commanded . vpon which ground he made the heathen to dote vpon their wisemen , to regard h soothsayers , and them that wrought with spirits ; the chaldean i philosophers renowmed for their superstitions and magicall courses , to make the heauens , fatalium legum tabulam , ascribing that to the vertue of the starres , which was knowne and done by satanicall operation ; the magicians of persia , to admit of corruptions in their auncient good learning , and to giue themselues , vpon reading the fabulous writings of the chaldean sorcerers , to the sludie of vnlawfull arts inuented by himselfe , both before and after the times of daniel the prophet : lastly , the ●ncient romanes vpon a superstitious do●age , neuer to vndertake any businesse of weight , ●isi auspicatò , vnlesse they had luckie consent and warrant from the colledges of their augurors erected by romul●u . thirdly , there is a naturall distemper in the minde of man , shewing it selfe in these particulars , that he cannot endure to stand in feare of imminent daunger ; that he swells in an high conceit of his owne deserts , specially when he is in lower estate , then he would be ; that he will not beare a wrong done , without reuenge ; that he rests not satisfied , with the measure of knowledge receiued , but affecteth the searching of things secret , and not reuealed . when the minde is possessed with these troubled passions , with care to helpe it selfe ; then comes the deuill , and ministreth occasion to vse vnlawf●ll means in the generall , and forceth the minde by continuall suggestion , to determine it selfe in particular vpon his owne crafts . it was the case of k saul , and of l nebuchadnetsar . it caused many of the heathen philosophers , to go from athens to memphis , from grecia to syria , from men on earth to wicked spirits in hell , to get more illumination at the hands of the prince of darkenesse . it mooued sundrie ●●al-contented priests of rome , to aspire vnto the chaire of supremacie , by diabolicall assistance ; yea b to exercise magicall arts , when they were popes : and thereby to manifest indeed , that they were not the true successors of simon peter , but heyres of the vertues of simon that magus , who bewitched the people of samaria , and professed to doe that by the great power of god , which he wrought by the ayde and assistance of the deuill . if any doe thinke it strange , that satan should in this sort oppose himselfe to the kingdome of god , and maintaine his owne principalitie , by such vngodly arts and exercises ; they must knowe , that this and all other euills come to passe euen by the will of god , who hath iustly permitted the same ; to punish the wicked for their horrible sin●es ; as saul for his wickednesse : to auenge himselfe vpon man for his ingratitude ; who hauing the truth reuealed vnto him , will not beleeue or obey it ; to waken and rowze vp the godly , who are sleeping in any great sinnes or infirmities ; lastly , to trie and prooue his people , whether they will cleaue to him and his word , or seeke vnto satan and wicked spirits . now from the consideration of the premisses , we conclude it a necessarie thing for the church and people of god , to be acquainted with the dealing of satan in this kinde , that knowing his subtill deuises , they may learne to auoyd them . for which purpose this treatise was first framed , and now exhibited to your lordship . the iust commendation whereof , aboue others formerly divulged touching this argument , appeareth herein , that it serueth to the full opening and declaration of satans methode in the ground and practises of witchcraft . wherein among many other remarkable points , it may please you to take speciall notice of these particulars . i. that they doe grossely erre , who either in expresse tearmes denie that there be witches , or in effect , and by consequent ; auouching that there is no league betweene them and the deuill ; or affirming they can doe no such miraculous workes , as are ascribed to them . the former issueth plainly our of the bodie of the discourse . and for the latter ; that there is a couenant betweene them , either explicite in manner and forme , or implicite by degrees of superstitious proceeding in the vse of meanes insufficient in themselues ; is plainely taught and confirmed in the same . that witches may and doe worke wonders , is euidently prooued ; howbeit not by an omnipotent power , ( as the 〈…〉 hath vnlearnedly and improperly tea●● 〈◊〉 ) but by the assistance of satan their princ●●●●ho is a powerfull spirit , but yet a creatu●●● well as they . and the wonders wrough● 〈◊〉 them are not properly and simply miracles , but workes of wonder , because they exceede the ordinarie power and capacitie of men , especially such as are ignorant of satans habilitie , and the hidden causes in nature , whereby things are brought to passe . ii. that the witch truely conuicted , is to be punished with death , the highest degree of punishment ; and that by the lawe of moses , the equitie whereof is perpetuall . yea euen the better witch of the two in common reputation , because both are equally enemies to god , and all true religion ; and it is well knowne by true experience , that all professed sorc●rers , are guiltie of many most monstrous impieties . iii. that the miracles of the popish church at this day , are indeed either no miracles , or false and deceitfull workes . touching corporall presence in the sacrament , which they affirme to be by miracle ; if it were true , then miracles were not yet ceased , but should still be as ordinarie in the church , as are the sacraments . a point not onely confuted in the latter part of this treatise , but also by the testimonie of purer antiquitie . augustine saith , that miracles were once necessarie to make the world beleeue the gospel ; but he that now seekes a signe that he may beleeue , is a wonder , yea ● monster in nature . chrysostome conclude● 〈◊〉 on the same grounds , that there is now in the church , no necessitie of working miracles ; and calles him a false prophet that now takes in hand to worke them . againe , if there be a miracle in the sacrament , it is contrarie to the nature of all those that were wrought , either by moses and the prophets , or by christ , and his apostles . for they were apparent to the eye , but this is insensible ; and therfore neither of ●orce to mooue admiration , nor to conuince the minde of man , and make him to beleeue . as for those , which are pretended to be wrought by saints in that church ; if we make recourse to the primitiue times , wherein god gaue the gift , to breede faith in the gentiles ; we shall finde that the power of producing such workes , was neuer actually inherent in the apostles , but dispensed by their ▪ in the name of christ : neither was it in their libertie , to worke miracles , when they would , but when it pleased god , vpon speciall cause ▪ to ca●l them thereunto . and i● neither the power nor the will was in them , much lesse is it likely to be sound in any of the saints . and for their reliques , of what name soeuer , so greatly magnified and resorted vnto ; we denie there is any such vertue in them . for they may not be thought to be more effectuall then the hem of christs garment , from which the power of healing the woman did not proceede , but from himself● : or , then the napkin of paul , which did not cure the sicke , but the power of god onely , dispensed by the hands of paul. miracles therefore , auouched by them , to be wrought at the tombs & statues of saints , and by their reliques and monuments , are but meere satanicall wonders , seruing to maintaine idolatrie and superstition ; and are in truth , no better then ●the wonders of the donatists in s. augustines time , aut figmenta mond●●cium hominum , aut port●nta fallacium spirituum . iv. that the light of the gospel purely preached , is a soueraigne meane , to discoue● & con●ound the power and policie of sa●●n in witch-craft and sorcerie . the wo●d of god preached , is the weap●n of the christians warfare , and is mightie through god to cast downe strong bolds . at the dispensation of i● by the disciples of christ , satan fall from heauen a● lightning . after the ascension of christ into heauen , in the times of claudius cesar * , the deuill stirred vp sundrie persons , who in regard of the admirable works which they did , by the helpe of magicke and sorcerie , were accounted as gods , and their statues erected and worshipped with great reuerence . amongst the rest , one simon , called by a kinde of eminencie ; magus , practising his trade with successe , to the admiration of the multitude , was holden to be the great power of god. whose dealing was first discouered by the light of the word , shining in the ministery of the apostles , and himselfe conuicted with such euidence of truth , to be an instrument of satan , that he was forced at length to flie ou● of sama●i● into the westerne parts , as eusebius recordeth in his ecclesiasticall historie . by this , christ the true angel of the couenant , lo●ked and bound vp satan for a . yeares after his ascension , that he might not be so generally powerfull in seducing the gentiles , as he had beene before his incarnation . but toward the expiration of those yeares , when corruption began to creepe into the papacie ; when the bishops affected that sea , and aspired vnto it by diabolicall arts ; when the canons , decrees , sentences , synod●lls , de●r●ialls , clemen●ines , extrauagants , with other laws and constitutions , preuailed aboue the scriptures ; then began satan againe to erect his kingdome , and these workes of iniquitie to be set abroach . th●se points together with the whole work ensueing ▪ i humb●y commend to your honorable patronage , that vnder your protection they may freely passeth the common view of the world . wherin if i seem ouer-bold , thus to presse vpon your lordship vnknowne ; my answer in at hand ; that all by-respects 〈◊〉 part , i haue beene hereunto induced many waies . first , vpon a reuerent opinion of those rare gifts of knowledge and pietie ; wherewith god hath beautified your person , ●nd thereby aduanced you to high place , and estimation in this common-wealth ; whereof those your graue and indicious speeches , euen in the weightiest matters touching god and cesar , as also those many learned writings , haue giuen large testimonie . frō which hath issued the greatnes of your name , both in the present iudgement of the world , and in future expectation . next out of a resolued perswasion of your honourable disposition , as in generall to the whole house of leui , so particularly to those , whose labours haue fruitfully flowed out of the schooles of the prophets , amongst whome the author of this booke , in his time , was none of the meanest . lastly , by the consideration of the argument arising out of a law iudiciall , agreeable to the calling and qualitie of a iudge . a law penall in regard of the offence , and therefore sutable to his proceedings , whose office is to heare with fauour , to determine with equitie , to execute iustice with moderation . a law of the highest , and greatest weight , immediately concerning god and his honour , and therefore appertaining to him , that sits in the place of god , to maintane his right , that he may be with him , in the cause and iudgement . by such motiues , i haue incouraged my 〈◊〉 , vnder assurance of your lordships pardon , to present you with that , wherein you are most deseruedly interessed ; further intreating your fauourable interpretation and acceptance , both of the qualitie of the worke , and of the paines of the publisher . and thus heartily wishing to your lordship increase of grace and honour , with a daily influence of blessing and direction from heauen , vpon your graue consultations and employments , i humbly take my leaue , and commend you to the grace of god , by whome doe rule all the iudges of the earth . finchingfield . octob. . . your l. in all christian dutie to be commanded , thomas pickering . a table of the contents . the entrance into the discourse . pag. . chap. i. of the nature of witchcraft in generall . that vvitchcraft is an art. that vvitchcraft is a wicked art. the ende of vvitchraft : to worke wonders . the grounds of working wonders , discontentment and curiositie . that wonders are wrought by satans assistance . the sorts of wonders . true wonders wrought onely by god. , ly●●g wonders wrought by satan and his instruments . that satan is able to doe extraordinarie works by the helpe of nature . the sorts of lying wonders . . illusions , of the senses . minde . . reall workes . that satan cannot change one creature into another . gods permission of the practises of witchcraft . why he permitteth them ? satan cannot go beyond his permission . chap. ii. of the ground of all the practises of witchcraft . that there is a league betweene satan and the witch . this league is twofold . expresse or open . secret ; and the degree , thereof . chap. iii. of the parts of witchcraft , and first of diuination . how satan beeing a creature , reuealeth things to come . diuination by meanes , which are the true creatures of god ▪ as , by the flying and noise of birdes . by the intralls of beasts . by the starres called iudiciarie astrologie . that predictions by the starres are vnlawfull . . of the obseruation of the signe . of the choise and obseruation of daies . by dreames ; diuine . naturall . diabolicall . notes of difference to know them each from other . by lots . diuination by counterfeit meanes ; n●cromancie . whether that which was raised by the witch of endor , was true samuel , or no ? diuination without meanes ; by immediate assistance of a familiar spirit . practised two waies . . when the spirit is within the witch . . when he is out of the witch . the difference betweene traunces diuine and diabolicall . chap. iv. of working witchcraft . the parts of it . inchantment ; what it is . what a charme is . whether the charme be in it selfe effectual to worke wonders . particular practises referred to inchantment . iugling : consisting in delusion and sleight . that the wonders done by the sorcerers of egypt befor● pharaoh , were lrgling sleights , and not true and reall works . chap. v. of witches . what a witch is . how many sorts of witches . the bad witch . the good witch the worser of the two . that the word : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by the . signifies a witch . . chap. vi. of the punishment of witches . why witches are and ought to be punished with death . chap. vii . the application of the doctrine of witchcraft to the present times . here foure points are handled . i. whether the witches of our times● be the same with those , which are condemned by this law of m●ses . reasons proouing that they are . allegations to the contrarie answered . . . &c. ii. how we may be able in these daies to discerne and discouer a witch . the meanes of discouerie two : . examination , vpon presumptions . ● . conuiction vpon proofes lesse sufficient : more sufficient . the causes mouing satan to further their discouerie . why all witches are not speedily detected by satans meanes . , iii. what remedie may be vsed to preuent or cure the hurts of witchcraft . remedies of two sorts . lawfull , either preseruatiue or restoratiue . preseruatiue concerning persons . whether the child of god may be bewitched or no ? concerning places of abode . restoratiue . how whole countries may be cured . how particular persons may be cured . false and vnlawfull remedies prescribed by the church of rome . generall . the gift of casting out of deuills . that there is no such gift in the church , since the daies of the apostles . partic●●r , siue . the name iesus . the vse of saints reliques . the signe of the grosse . hallowing of creatures . exorcismes . iv. whether the witches of our times are to be punished with death , and that by vertue of this law of moses ? reasons proouing that they ought . obiections answered . the table of the texts of scripture . chap. vers . pag. genesis . .   exodus .       .     leuiticus . numbers . . deuteronom .           . .   .     .   iosh●a . i. samuel .     . i. kings . ii. kings . ii. chron. iob.   psalmes . . proverbes . ecclesiastes . isaiah .   ibid. ieremie . ezekiel . daniel .   matthew . ibid. . marke . .   ibid. luke .   iohn . acts.       ibid. .   ● . romanes . i. corinth . vlt. ii. corinth . galatians . . ephesians . philippians . colossians . ii. thessal . .     ibid. i. timoth. ii. timoth. . hebrewes . reuelat. . ibid. " ecclesiasticus . " tobit . finis . a discourse of witchcraft . exod. . . thou shalt not suffer a witch to liue . this text containeth one of the iudiciall lawes of moses touching the punishment of witchcraft : which argument i haue chosen to intreat of , for these causes : first , because witchcraft is arife and common sinne in these our daies , and very many are intangled with it , beeing either practitioners thereof in their owne persons , or at the least , yeilding to seeke for helpe and counsell of such as practise it . againe , there be sundrie men who receiue it for a truth , that witchcraft is nothing else but a meere illusion , and witches nothing but persons deluded by the deuill : and this opinion takes place not onely with the ignorant , but is holden and maintained by such as are learned , who doe auouch it by word and writing , that there be no witches , but as i said before . vpon these and such like considerations , i haue beene mooued to vndertake the interpretation of this iudiciall law , as a sufficient ground of the doctrine which shall be deliuered . in handling whereof , two things are distinctly to be considered . the first , what is a witch . the second , what is her due and deserued punishment . and both these beeing opened and handled , the whole meaning of the law will the better appeare . for the first . to giue the true descriptiō of a witch , is a matter of great difficultie , because there be many differences and diuersities of opinions touching this point ; and therefore that we may properly and truly define a witch , we must first pause a while in opening the nature of witchcraft , so farre forth as it is deliuered in the bookes of the old and new testament , and may be gathered out of the true experience of learned and godly men . touching witchcraft therefore i will consider three points : i. what witchcraft is . ii. what is the ground of the whole practise thereof . iii. how many kinds and differences there be of it . chap. i. of the nature of witchcraft . to begin with the first : according to the true meaning of all the places of holy scripture which treate of this point , it may be thus described : witchcraft is a wicked arte , seruing for the working of wonders , by the assistance of the deuill , so farre forth as god shall in iustice permit . sect. i. i say it is an arte , because it is commonly so called and esteemed amongst men , and there is reason why it should be thus tearmed . for as in all good and lawfull arts , the whole practise thereof is performed by certaine rules and precepts , and without them nothing can be done : so witchcraft hath certaine superstitious grounds and principles whereupon it standeth , and by which alone the seats and practises thereof are commonly performed . if it be demaunded , what these rules be , and whence they had their beginning , considering that euery arte hath reference to some author , by whom it was originally taught and deliuered ? i answer , that they weare deuised first by satan , and by him reuealed to wicked and vngodly persons of auncient times , as occasion serued : who receiuing them from him , became afterward , in the iust iudgement of god , his instruments to report and conuey them to others from hand to hand . for manifestation whereof , it is to be considered , that god is not onely in generall a soueraigne lord and king ouer all his creatures , whether in heauen or earth , none excepted , no not the deuills themselues ; but that he exerciseth also a speciall kingdome , partly of grace in the church militant vpon earth , and partly of glorie ouer the saints and angels , members of the church triumphant in heauen . now in like manner the deuill hath a kingdome , called in scripture the kingdom of darknes , whereof himselfe is the head and gouernour , for which cause he is tearmed a the prince of darknes , b the god of this world , ruling and effectually working in the hearts of the children of disobedience . againe , as god hath enacted laws , whereby his kingdome is gouerned , so hath the deuill his ordinances , whereby he keepeth his subiects in awe and obedience , which generally and for substance , are nothing else but transgressions of the very lawe of god. and amongst thē all , the precepts of witchcraft are the very chiefe and most notorious . for by them especially he holds vp his kingdome , and therefore more esteemeth the obedience of them , then of other . neither doth he deliuer them indifferently to euery man , but to his owne subiects , the wicked ; and not to them all , but to some speciall and tried ones , whome he most betrusteth with his secrets , as beeing the fittest to serue his turne , both in respect of their willingnesse to learne and practise , as also for their abilitie to become instruments of the mischiefe , which he intendeth to others . if it be here asked , whence the deuill did fetch and conceiue his rules ? i answer , out of the corruption and deprauation of that great measure of knowledge he once had of god , and of all the duties of his seruice . for that beeing quite depraued by his fall , he turnes the same to the inuenting and deuising of what he is possibly able , against god and his honour . hereupon , well perceiuing that god hath expressely commanded to renounce , and abhorre all practises of whitchcraft , he hath set abroach this art in the world , as a maine pillar of his kingdome , which notwithstanding is flatly and directly opposed to one of the maine principall lawes of the kingdome of god , touching the seruice of himselfe in spirit and truth . againe , the reason why he conueies these vngodly principles and practises from man to man is , because he finds in experience , that things are farre more welcome and agreeable to the common nature of mankinde , which are taught by man like vnto themselues , then if the deuill should personally deliuer the same to each man in speciall . hereupon , he takes the course at first to instruct some fewe onely , who beeing taught by him , are apt to conuey that which they know to others . and hence in probabilitie this deuillish trade , had his first originall and continuance . sect. ii. in the second place , i call it a wicked art , ●o distinguish it from all●good and lawfull a●●s , taught in schooles of learnin● which 〈◊〉 they are war●antable by the word of god ▪ so are they no lesse profitable and necessary in the church . againe , to shewe the nature and quali●ie of 〈◊〉 , that it is a most vngracious and wicked art , as appear●th by the scriptures . for when saul had broken the expresse commandement of god ▪ in sparing agag , and the best things , samuel tells him , th●t rebellion and disobedience is as the sinne of witchcraft , that is , a most horrible and 〈…〉 , like vnto that wicked , capitall , and 〈◊〉 sinne , . sam. . . sect. iii. thirdly , i ●dde ▪ te●●ing to the working or producing of wonders , wherein is noted the pro●er ende of this art , whereby i put a further difference betweene it , and others that are godly and lawfull . now if question be mooued , why man should desire 〈◊〉 witchcraft to worke wonders 〈…〉 the true and proper cause is 〈…〉 first temptation , whereby the deuill preuailed against our first parents , had inclosed within it many sinnes : for the eating of the forbidden fruit , was no small or single offence , but as some haue taught , contained in it the breach of euery commandement of the morall lawe . amongst the rest , satan laboured to bring them to the sinne of discontentment , whereby they sought to become as gods ; that is , better then god had made them , not resting content with the condition of men . 〈◊〉 his sinne was then learned ▪ and could neuer since b● forgotten , but continually is deriued from them to al their poster●ie , and now is become so common a corruption in the whole nature of flesh and blood , that there is scarce a man to be found ; vvho is not originally tainted therevvith as he is a man. this corruption shevves it selfe principally in tvvo things , both vvhich are the maine causes of the practises of witchcraft . first , in mans outwardest●●e ; for ▪ lie beeing naturally possessed with a loue of himselfe , and an high conceit of his owne deseruing , when he liues in base and low estate , whether in regard of pouertie , or want of honour and reputation , which he thinkes by right is due vnto him : he then growes to some measure of griefe and sorrow within himselfe . hereupon , he is mooued to yeeld himselfe to the deuill , to be his vassall and scholler in this wicked art , supposing that by the working of some wonders , he may be able in time to releeue his pouerty , and to purchase to himselfe credit and countenance amongst men . it were easie to shew the truth of this , by examples of some persons , who by these meanes haue risen from nothing , to great places and preferments in the world . in stead of all , it appeareth in certain popes of rome , as syluester the second , benedict the eight , alexander the sixt , iohn the ● . and twentie one , &c. who for the attayning of the popedom ( as histories record ) gaue thēselues to the deuil in the practise of witchcraft , that by the working of wonders , they might rise frō one step of honour to another , vntill they had seated themselues in the chaire of the papacie . so great was their desire of eminencie in the church , that it caused them to dislike meaner conditions of life , and neuer to cease aspiring , though they incurred thereby the hazard of good conscience , and the losse of their soules . the scond degree of discontentment , is in the minde and inward man ; and that is curiositie , when a man resteth not satisfied with the measure of inward gifts receiued , as of knowledge , wit , vnderstanding , memorie , and such like , but aspires to search out such things as god would haue kept secret : and hence he is mooued to attempt the cursed art of magicke and witchcraft , as a way to get further knowledge in matters secret and not reueiled , that by working of wonders , he may purchase fame in the world , and consequently reape more benefit by such vnlawfull courses , then in likelihood he could haue done , by ordinarie and lawfull meanes . sect. iv. fourthly , it is affirmed in the description , that witchcraft is practised by the assistance of the deuill , yet the more fully to distinguish it from all good , lawfull , and commendable arts . for in them experience teacheth , that the arts-master is able by himselfe to practise his art , & to doe things belonging thereunto , without the help of another . but in this it is otherwise ; for here the worke is done by the helpe of another , namely , the deuill , who is confederate with the witch . the power of effecting such strange works , is not in the art , neither doth it flow from the skill of the sorcerer , man-or-woman , but is deriued wholly ▪ from satan , and is brought into execution by vertue of mutuall consederacie ▪ betweene him and the magician . now that this part of the description may be more clearely manifested , 〈…〉 procede to a further point , 〈…〉 kind of wonders they be which are ordinarily wrought by the ministerie and power of the deuill . § . wonders therefore be of two sorts ; either true and plaine , or lying and deceitfull . a true wonder is a rare worke , done by the power of god simply , either aboue , or against the power of nature , and it is properly called a miracle . the scripture is plentifull in examples of this kind . of this sort , was the deuiding of the redde sea , and making it drie land by a mighty east wind , that the children of israel might passe through it , exod. . . for though the east wind be naturall of great force to mooue the waters , and to drie the earth ; yet to part the sea asunder , and to make the waters to stand as walls on each side , and the bottome of the sea as a pauement , this is a worke simply aboue the naturall power of any wind , and therefore is a miracle . again , such were the wonders done by moses and aaron before pharaoh in egypt , one whereof , in stead of many , was the turning of aarons rodde into a serpent , a worke truely miraculous . for it is aboue the power of naturall generation , that the substance of on creature should be really turned into the substance of another , as the substance of a roode into the substance of a serpent . of the like kinde , were the standing of the sunne in the firmament without moouing in his course , for a whole day , losh . . . the going backe of the sunne in the firmament tenne degrees , . king. . . the preseruation of the three men , shadrach , meshach , and abednego in the midst of the hoat fierie fornace , dan. . . and of daniel in the lyons den , dan. . . the feeding of fiue thousand men , beside women and children , with fiue loaues and two fishes , matth. . . . the curing of the eyes of the bling man , with spittle and clay tempered together , ioh. . . . &c. now the effecting of a miracle in this kind , is a work proper to god onely ; and no creature , man , or angel , can doe any thing either aboue or contrarie to nature , but he alone which is the creator . for as god in the beginning made all things of nothing , so he hath reserued to himselfe , as a peculiar work of his almightie power , to change or abolish the substance , propertie , motion and vse of any creature . the reason is , because he is the author and creator of nature , and therefore at his pleasure , is perfectly able to command , restraine , enlarge , or extend the power & strēgth thereof , without the helpe or assistance of the creature . againe , the working of a miracle is a kind of creation , for therein a thing is made to be , which was not before . and this must needs be proper to god alon , by whose power , things that are , were once produced out of things that did not appeare . the conclusion therefore must needs be this , which dauid confesseth in the psalme : god onely doth wondrous things , psalme . . that is , works simply wonderfull . but it is alleadged to the contrarie , that the prophets in the old testament , and the apostles in the new , did worke miracles . i answer , they did so , but how ? not by their owne power , but by the power of god , beeing onely his instruments , whom he vsed for some speciall purpose in those works : and such as did not themselues cause the miracle , but god in and by them . the same doth peter and iohn acknowledge , when they had restored the lame man to the perfect vse of his limmes , that by their power and godlinesse , they had not made the man to goe , act. . . againe , it is obiected , that our sauiour christ in his manhood wrought many miracles , as those before mentioned , and many more . ans. christ as he was man did something in the working of miracles , but not all . for in euery miraculous worke there be two things , the worke it sel●e , and the acting or dispensing of the work : the work it selfe , being for nature and substance miraculous , considering it was aboue or against the order of natural causes , did not proceed ●rom christ as man , but from him as god ; but the dispensation of the same , in this or that visible manner● to the viewe of men , was done and performed by his manhood . for example ; the raising vp of lazarus out of the graue , hauing beene dead foure daies , was a miracle● to the effecting whereof , both the godhead & the manhood of christ ●ōcurred , by their seueral & distinct actiōs . the manhood onely vttered the voice , and bad lazarus come forth , but it was the godhead of christ that fetched his soule from heauen , and put it againe into his bodie , yea , which gaue life and power to lazarus , to heare the voice vttered , to rise and come forth . ioh. . . in like manner , when he gaue sight to the blinde , matth. . . he touched their eyes with the hands of his manhood , but the power of opening them , and making them to see , came from his godhead , whereby he was able to doe all things . and in all other miraculous workes which he did , the miracle was alwaies wrought by his diuine power onely ; the outward actions and circumstances that accompanied the same , proceeded from him as he was man. now , if christ as he is man , cannot worke a true miracle , then no meere creature can doe it , no not the angels themselues , and consequently not satan , it beeing a meere supernaturall worke , performed onely by the omnipotent power of god. § . the second sort of wonders , are lying and deceitfull , which also are extraordinarie workes in regard of man , because they proceed not from the vsuall and ordinarie course of nature : and yet they be no miracles , because they are done by the vertue of nature , and not aboue or against nature simply , but aboue and against the ordinarie course thereof : and these are properly such wonders , as are done by satan and his instruments ; examples whereof wee shall see afterwards . if any man in reason thinke it not likely , that a creature should be able to worke extraordinarily by naturall means , he must remember , that though god hath reserued to himselfe alone the power of abolishing and changing nature , the order whereof he set and established in the creation , yet the alteration of the ordinarie course of nature , he hath put in the power of his strongest creatures , angels and deuills . that the angels haue receiued this power , and doe execute the same vpon his command or permission , it is manifest by scripture , and the proofe of it is not so necessarie in this place . but that satan is able to doe extraordinarie workes by the helpe of nature ( which is the question in hand ) it shall appeare , if we consider in him these things . first , the deuil is by nature a spirit , & therfore of great vnderstanding , knowledge , & capacitie in all naturall things , of what sort , qualitie , & cōdition soeuer , whether they be causes or effects , whether of a simple or mixt nature . by reason whereof he can search more deeply & narrowly into the grounds of things , then all corporall creatures that are clothed with flesh and blood . secondly , he is an auncient spirit , whose skil hath beene confirmed by experience of the course of nature , for the space almost of sixe thousand yeares . hence he hath attainted to the knowledge of many secrets , and by long obseruation of the effects , is able to discern and iudge of hidden causes in nature , which man in likelyhood cannot come vnto by ordinarie meanes , for want of that opportunitie both of vnderstāding and experience . hereupon it is , that whereas in nature there be some properties , causes , and effects , which man neuer imagined to be ; others , that men did once know , but are now forgot ; some , which men knewe not , but might know ; and thousands which can hardly , or not at all be known : all these are most familiar vnto him , because in themselus they be no wonders , but only misteries and secrets , the vertue and effect whereof he hath sometime obserued since his creation . thirdly , he is a spirit of wonderfull power and might , able to shake the earth , and to confound the creatures inferiour to him in nature and condition , if he were not restrained by the omnipotent power of god. and this power , as it was great by his creation , so it is not impayred by his fall , but rather increased and made more forcible by his irreconciliable malice he beareth to mankind , specially the seede of the woman . fourthly , there is in the deuil an admirable quicknes and agilitie , proceeding from his spirituall nature , whereby he can very speedily and in a short spoce of time , conuay himselfe and other creatures into places farre distant one from another . by these ●ower helpes , satan is inabled to doe strange workes . strange i say to man , whose knowledge since the fall is mingled with much ignorance , euen in naturall things ; whose experience is of short continuance , and much hindered by forgetfulnes ; whose agilitie by reason of his grosse nature , is nothing , if he had not the helpe of other creatures ; whose power is but weaknes and infirmity in comparison of satans . 〈◊〉 if their be any further doubt , how satan can by these helpes worke wonders , we may be resolued of the truth thereof by considering three other things . first , that by reason of his great knowledge and skill in nature he is able to apply creature to creature , and the causes efficient to the matter , and therby bring things to passe , that are in common conceit impossible . secondly , he hath power to mooue them , not onely according to the ordinary course , but with much more speed and celeritie . thirdly , as he can apply and mooue , so by his spirituall nature he is able , if god permit , to conuey himselfe into the substance of the creature , without any penetration of dimensions : and beeing in the creature , although it be neuer so solide , he can worke therein , not onely according to the principles of the nature thereof , but as farre as the strength and abilitie of those principles will possibly reach and extend themselues . thus it appeareth , that the deuill can in generall worke wonders . § . now more particularly , the deuills wonders are of two sorts . illusions , or reall actions . an illusion is a worke of satan , wherby he deludeth or deceiueth man. and it is two-fold ; either of the outward senses , or of the minde . an illusion of the outward senses , is a worke of the deuil , wherby he makes a man to thinke that he heareth , seeth , feeleth or toucheth such things as indeede he doth not . this the deuill can easily doe diuers waies , euen by the strength of nature . for example , by corrupting the instruments of sense , as the humor of the eye , &c. or by altering and changing the ayre , which is the meanes whereby we see , and such like . experience teacheth vs , that the deuill is a skilfull practitioner in this kind , though the means whereby he worketh such feats , be vnknowne vnto vs. in this manner paul affirmeth that the galatians were deluded , whē he saith , o foolish g●latians who hath bewitched you ? gal. . . where he vseth a word * borrowed from the practise of witches and sorcerers , who vse to cast a miste ( as it were ) before the eyes to dazle them , and make things to appeare vnto them which indeede they doe not see : and the ground of pauls comparison is that which hee takes for a graunted truth , that there be such delusions whereby mens senses are and may be corrupted by satanicall operation . thus againe the deuill by the witch of endor deceiued saul in the appearance of samuel , ● . sam. . making him beleeue that it had beene samuel indeed , whereas it was but a mere coun●erfeit of him , as shal appeare hereafter . againe , the deuill knowing the constitutions of men , and the particular diseases whereunto they are inclined , taks the vantage of some , and secondeth the nature of the disease by the cōcurrence of his owne delusion , thereby corrupting the imagination , and working in the minde a strong perswasion , that they are become , that which in truth they are not . this is apparant in that disease ▪ which is tearmed lycanthropia , where some , hauing their brains possessed and distempered with melancholy , haue verily thought themselues to bee wolues , and so behaued themselues . and the histories of men in former ages , haue recorded strange testimonies of some , that haue been thus turned into wolues , lyons , dogges birds , and other creatures , which could not be really in substance , but onely in appearance , and phantasie corrupted , and so these records are true . for god in his iust iudgement , may suffer some men so to be bewitched by the deuill , that to their conceit th●y may seeme to be like these bruit beaste , though indeede they remaine true 〈◊〉 still . for it i● a worke surmounting the deuills power , to change the substance of any one creature , into the substance of another . by this kind of delusion the church of rome , in the times of blindnesse and ignorance , hath taken great aduantage , and much encreased her riches and honour . for there be three points of the religion of that church , to wi●●e , rurgatorie , inuocation of 〈◊〉 saints , and honouring of reliques , whereby she hath notably inriched her selfe , all which had their first foundation from these and such like satanicall impostures . for the onely way , whereby they haue brought the common sort to yeeld vnto them , both for beleefe and practise , hath beene by deluding their outward sense● , with false apparitions of ghosts and soules of men , walking and ranging abroad after their departure , and such like● wherby simple persons , ignorant of their fetches and delusions , haue beene much affrighted , a●d caused thorough extremitie of feare and dread , to purchase their owne peace and securitie , by many and great expenses . and indeede these were the strongest arguments that euer they had , and which most preuailed with the common people , as is manifest in stories of all nations and ages , where such deceits haue taken place , though oftentimes by the iust iudgement of god , they were taken in their craft , and their feat● reuealed . the second kind of illusion , is of the minde , whereby the deuill deceiues the minde , and makes a man thinke that of himselfe which is not true . thus experience teacheth , that he hath deluded men both in former and latter times , who haue auouched and professed themselues to be kings , or the sonnes of kings . yea , some haue holden themselues to be christ , some to be elias , some to be iohn the baptist , and some extraordinarie prophets . and the like concei●s haue entred into the minds of sundrie witches , by the suggestion and perswasion of the deuill . to whome , when they haue wholly resigned their soules and bodies , they haue beene mooued to beleeue things impossible touching themselues , as that they haue indeed beene changed into other creatures , as catts , birds , mise , &c. the inquisitions of spaine & other countries , wherein these and such like things are recorded touching witches really metamorphosed into such creatures , cannot be true ; considering that it is not in the power of the deuill , thus to change substāces into other substāces . and those conuersions recorded by them , were onely satans illusions , wherewith the mindes of witches were possessed , and nothing else ; which though they were extraordinarie , ( as the rest of this kinde are ) yet they went not beyond the power of nature . the second sort of the deuills wonders , are reall workes , that is , such as are indeede that which they seeme and appeare to be . these , howsoeuer to men that knowe not the natures of things , nor the secret and hidden causes thereof , they may seeme very strange and admirable , yet they are no true miracles , because they are not aboue and beyond the power of nature . if it be here alleadged , that the deuils workes are not reall and true actions , because the holy ghost calleth them lying wonders , . thes. . . i answer , that they are called lying wonders , not in respect of the workes themselues , for they were workes truely done and effected ; but in regard of the deuills end and purpose in working thē , which is to lie vnto men , and by them to deceiue . the truth of which point will appeare in the viewe of some particular examples . first ▪ we read in the historie of iob , that satan brought downe fire from heauen , which burnt vp iobs sheep and seruants ; and caused a mightie winde to blowe downe the house vpon his children , as they were feasting , to destroy them . againe , he smot the bodie of iob with botches and boyles . all these were true & reall works , very strange & admirable , and yet no miracles , because they exceeded not the compasse of nature . for first , when he cast downe the fire from heauen , he did not create the fire of nothing , for that is a worke proper to god alone , but applied creature to creature , and therefore produced such a matter as was fit to make fire of . if it be demanded , how he is able to doe this ? we must remember , that his knowledge in naturall causes is great , and therefore he was not ignorant of the materiall cause of fire , which beeing throughly knowne and founde out , satan brought fire vnto it , and so putting fire to the matter of fire , he brought it downe by his power and agilitie from heauen , vpon the cattell and seruants of iob. againe , the winde which blewe downe the house , where his sonnes and daughters were eating and drinking , was not created by the deuill , but he knowing well the matter wherof winds are generated naturally , added matter to matter , and thence came the winde ; whereunto he ioynes himselfe , beeing a spirit of a swift and speedie nature , and so makes it , for his own purpose , the more violent and forcible . thirdly , he smote iobs bodie with sore boyles , from the crowne of his head to the sole of his foote . now this may seeme strange , that he should haue such power ouer mans body , as to cause such diseases to breed in it . therefore we are further to vnderstand , that his knowledge extendeth it selfe to the whole frame and disposition of mans bodie , whereby it comes to passe , that the causes of all diseases are well knowne vnto him , and he is not ignorant ho●e the humours in the bodie may be putrified , and what corrupt humours will breede such and such diseases , and by what meanes the aire it selfe may be infected : hereupon preparing his matter , and applying cause to cause , he practised vpon the bodie of iob , and filled him with grieuous sores . another example of satans reall workes is this . by reason of his great power and skill , he is able to appeare in the forme and shape of a man , and resemble any person or creature , and that not by deluding the senses , but by assuming to himselfe a true body . his power is not so large , as to create a bodie , or bring againe a ●oule into a bodie , yet by his dexteritie and skill in naturall causes he can worke wonderfully . for he is able , hauing gathered together fit matter , to ioyne member to member , and to make a true bodie , either after the likenes of man , or some other creature ; and hauing so done , to enter into it , to mooue and stirre it vp and downe , and therein visibly and sensibly to appeare vnto man ; which though it be a strange worke , and besides the ordinarie course of nature , yet it is not simply aboue the power thereof . for a third instance . the deuill is able to vtter a voice in plaine words and speach , answerable to mans vnderstanding in any language . not that he can take vnto himselfe beeing a spirit , an immeadiate power to speake or frame a voyce of nothing without meanes , but knowing the naturall and proper causes and meanes by which men doe speake , by them he frames in himselfe the voyce of a man , and plainely vtters the same in a knowne language . in this manner he abused the tongue and mouth of the serpent , when in plaine words he tempted eue to eate the forbidden fruit . now it is to be remembred here , that when the deuill speakes in a creature , it must be such a creature , as hath the instruments of speach , or such whereby speach may be framed and vttered , not otherwise : for it was neuer heard that he spake in a stocke or a stone , or any created entity , that had not the meanes and power of vttering a voice , at least in some sort ; it beeing a worke peculiar to the creator , to giue power of vtterance where it is not by creation . againe , when he frameth a voice in a creature , he doth it not by giuing immediate power to speake , for that he cannot doe , and the creature abused by him , remaineth in that regard , as it was before . but it beeing naturally fitted and disposed to vtter a voice , though not perfectly to speake as a man , he furthereth and helpeth nature in it , and addeth to the facultie thereof a present vse of words , by ordering and ruling the instruments to his intended purposes . and to conclude this point , looke what strange workes and wonders may be truely effected by the power of nature , ( though they be not ordinarily brought to passe in the course of nature ) those the deuill can do , & so farre forth as the power of nature will permit , he is able to worke true wonders , though for a false and euill ende . here a question is mooued by some , whether the deuil can change one creature into another , as a man or woman into a beast ? for some , notwithstanding the doctrine alreadie taught , are of opinion , that he can turne the bodies of witches into other creatures , as hares , cattes , and such like . ans. the transmuta●ion of the substance of one creature into another , as of a man into a beast of what kind soeuer , is a worke simply aboue the power of nature , and therefore cannot be done by the deuil , or any creature . for it is the proper worke of god alone , as i haue said , to create , to change or abolish nature . it is obiected , that such chāges haue beene made . for lots wi●e was turned into a pillar of salt , gen. . . ans. it is true , but that was done by the mightie power of god , neither can it be proued that any creature , angel , or other , was euer able to doe the like . but it is further said , that king nabuchadnezzar was turned in●o a beast , and did eate grasse with the beasts of the field , dan. . . ans. there is no such matter : his substance was not changed , so as his bodie became the bodie of a beast indeede , but his condicions onely were altered by the iudgement of god vpon his minde , whereby he was so farre forth bereaued of humane sense and vnderstanding . againe , for his behauiour and kinde of life , he became altogether bruitish for the time , and excepting onely his outward forme and shape , no part of humanitie could appeare in him : but that he retained his humane bodie still , it is euident by his owne words , vers . . when he saith , and mine vnderstanding was restored to me : which argueth plainly , that the hand of god was vpon him in some kind of madnesse and furie , and therefore that there was not a change of his bodie and substance , but a strange and fearefull alteration in his minde and outward behauiour . and though such a transmutation should be granted , yet it makes nothing for the purpose , considering it was the worke of god onely , and not of the deull . and thus we see what kind of wonders the deuil can bring to passe . the meditation of which point may teach vs tvvo things . first that the working of wonders is not a thing that will commend man vnto god , for the deuill himselfe , a wicked spirit , can worke them : and many shall alledge this in the day of iudgement , that they haue by the name of god cast out deuils , and done many great wo●ks , to whome notwithstanding the lord will say , i neuer knewe you ; depart from me yee workers of in●quitie , matth. . . . it behooueth vs rather to get vnto our selues the precious gifts of faith , repentance , and the feare of god , yea to go before others in a godly life and vpright conuers●tion , then to excell in effecting of strange workes . when the seauentie disciples came to our sauiour christ with ioy , and tolde him , that euen the deuills were subdued vnto them through his name , luk. . . he counsells them , not to reioyce in this , that wicked spirits were s●bdued vnto them , but rather , because their names were written in heauen , vers . . indeed to be able to worke a wonder , is an excellent gift of god , and may minister matter of reioycing , when it proceedeth from god : but seeing the deuill receiued this power by the gift of creation , our speciall ioy must not be therein , but rather in this , that we are the adopted sonnes of god , in which priuiledge the deuill hath no part with vs. and therefore the apostle , . cor. . making a comparison of the gifts of the spirit , as of speaking diuers tongues , of prophecying , and working miracles with loue ; in the end , wisheth men to labour for the best gifts , which are faith , hope , and loue , because by these we are made partakers of christ , on whom we ought to set our hearts , and in whome we are commanded ●lwaies to reioyce , phil. . . secondly , we learne from hence , not to beleeue or receiue a doctrine now or at any time , because it is confirmed by wonders . for the deuill himselfe is able to confirme his errours and idolatrous seruices by strange and extraordinarie signes , by which vsually he laboureth to auouch and verisie the grossest points of falshood in matter of religion . on the contrarie , we must not reiect or contemne a doctrine , because it is not thus confirmed . this was a maine fault in the iewes , who would not receiue the word preached by christ , vnlesse he shewed them a signe from heauen . indeed in the primitiue church it pleased god to confirme that doctrine which the apostles taught , by great signes and miracles , but now that gift is ceased , and the church hath no warrant to expect any further euidence of the religion it professeth and enioyeth by arguments of that kinde ; yea rather it hath cause to suspect a doctrine taught for the wonders sake , whereby men labour to auouch it . sect. v. the last clause in the description , is this ; so farre forth as god in iustice suffereth : which i adde , for two causes . first , ●o shew that god , for iust causes , permi●te●h the arts of magicke & witchcraft , and the practises thereof . now this he doth in his prouidence , either for the triall of his children , or for the punishment of the wicked . first therefore god permits these wicked arts in the church , to prooue whether his children wil steadfastly beleeue in him , and seeke vnto his word , or cleaue vnto the deuill , by seeking to his wicked instruments . this moses plainely forewarned the church of god of , in his time , deuter. . v. . if there arise among you a prophet , or a dreamer of dreames , and giue thee a signe or wonder , v. . and the signe and wonder which he hath told thee , come to passe , saying , let vs goe after other gods , which thou hast not knowne , and serue them , v. . thou shalt not hearken to the words of that prophet , &c. againe , god suffereth them for the punishment of vnbeleeuers and wicked men : for oftentimes god punisheth one sinne by an other , as the antecedent sinnes by the consequent . this paul plainely sheweth ( speaking of the daies of antichrist ) that because men receiued not the loue of the truth , therefore god would send vpon them strong illusions , that they should beleeue lies . and we may resolue our selues , that for this very cause , god suffereth the practises of witchcraft , to be so rise in these our daies , to punish the ingratitude of men , who haue the truth reuealed vnto them , and yet will not beleeue and obey the same , but tread it vnder their feete , that all they might be condemned which beleeued not the truth , but tooke pleasure in vnrighteousnesse . secondly , this last clause is added , to shewe that in the practises of sorcerie and witchcraft , the deuill can doe so much onely as god permitts him , and no more . doubtlesse , his malice reacheth further , and consequently his will and desire ; but god hath restrained his power , in the execution of his malitious poses , whereupon he cannot goe a whit further , then god giues him leaue and libertie to goe . the magicians of egypt did some wonders in shew like vnto the miracles wrought by moses and aaron , and that for a time , by changing a rodde into a serpent , and water into blood , and by bringing froggs through he sleight and power of the deuill ; but when it pleased god , to determine their practises , and giue them no further liber●ie , they could not doe that , which in likelihood was the meanest of all the rest , the turning of the dust of the land into lice , and themselues gaue the true reason thereof , ●aving , that this was the finger of god , exod. . . when the deuil● went out and became a false spirit in the mouth of all ahabs prophets , to intise him to goe to fall at ramoth g●le●d , he went not of his owne will ; but by the authoritie of god , who commanded him to goe ●●●entise ahab , and suffered him to preuaile , . king. . . ●nd the act was not the act of satan , but of god , whose instrument he was ; and therefore the holy ghost saith by mi●aiah , the lord-hath put a lying spirit in the mouth of all these thy prophets , and the lord hath appointed euill against thee , v. . hence also it was , that the deuills , beeing cast out of the man that had an vncleane spirit , asked leaue of christ to enter into the heard of swine , and could not enter in till he had permited them ; mark. . , . and we read oftentimes in the gospel , that our sauiour cast out many deuills by his word onely , thereby shewing that he was absolute lord ouer them , and that without his permission ; they could doe nothing . and thus much touching the generall 〈◊〉 of this art. chap. ii. the ground of witchcraft , and of all the practises thereof . the ground of all the practises of witchcraft , is a league or couenant made betweene the witch and the deuill : wherein they doe mutually bind themselues each to other . if any shall thinke it strange , that man or woman should enter league with satan , their vtter enemie ; they are to know it for a most euident and certen truth , that may not be called into question . and yet to cleare the iudgement of any one in this point , i will set downe some reasons in way of proofe . first , the holy scripture doth intimate so much vnto vs in the . psal. v. . where , howsoeuer the cōmon translation runneth in other tearmes , yet the words are properly to be read thus ; which heareth not the voyce of the mutterer ioyning societies cunningly . and in them the psalmist layeth downe two points . first , the effect or worke of a charme , muttered by the inchanter ; namely , that it is able to stay the adder from s●inging those which shall lay hold on him , or touch him . secondly , the maine foundation of the charme ; societies or confederacies cunningly made , not betweene man and man , but ( as the words import ) betweene the inchanter and the deuill . the like we read , deuter. . . where the lord chargeth his people when they come into the land of canaan , that amongst other abominations of the heathen , they should beware least any were found amongst them , that ioyned societie , that is , entred into league and compact with wicked spirits . a second reason may be this : it is the practise of the deuill to offer to make a bargaine and couenant with man. thus he dealt with our sauiour christ , in the third temptation wherewith he assaulted him , promising to giue vnto him all the kingdomes of the earth , and the glorie of them , ( which he shewed him in a vision ) if christ for his part would fall downe and worshippe him . the offer was passed on the behalfe of satan , and now to make a perfect compact betweene them , there was nothing wanting but the free consent of our sauiour vnto the cōdition propounded . whereby it is manifest , that the deuill makes many couenants in the world , because he findeth men and women in the most places , fitted for his turne in this kind , who will not let to worship him for a farre lesse matter then a kingdome . and it is not to be doubted , that thousands in the world , had they been offered so faire as christ was , would haue beene as willing to haue yeelded vpon such conditions , as the deuill to haue offered . thirdly , the common confession of all witches and so●cerers , both before and since the comming of christ , doth yet more fully confirme the same . for they haue confessed with one consent , that the very ground-worke of all their practises in this wicked art , is their league with the deuill . and hence it appeareth , how and whereupon it is , that sorcerers and witches can bring to passe strange things by the helpe of satan ; which other men ordinarily can not doe ; namely , because they haue entred a league with him , whereby he hath bound himselfe to them , for the effecting of rare and extraordinarie workes , which others , not ioyned with him in the like confederacie , are not able either by his helpe , or any power or policie of their owne to bring to passe . hereupon it was , that the witch of endor shewed vnto saul the appearance of samuel , which neither saul himselfe , nor any in all his court could doe . there was no great vertue in the matter or frame of her words , for shee was ignorant and had no learning . by power she could not effect it , beeing a weake woman ; neither was it like that she had more cunning and pollicie then any of the learned iewes in those times had for such purposes . the main reason was , her league made with satan , by vertue whereof shee commanded him to appeare in the likenes of samuel , which neither saul nor any of his companie could doe , by vertue of such couenant , which they had not made . the ende why the deuill seeketh to make a league with men , may be this ; it is a point of his policie , not to be readie at euery mans command to doe for him what he would , except he be sure of his reward ; and no other meanes will serue his turne for taking assurance hereof , but this couenant . and why so ? that hereby he may testifie both his hatred of god , and his malice against man. for since the time that he was cast down from heauen , he hath hated god & his kingdome , and greatly maligned the happy estate of man , especially since the couenant of grace made with ou● first parents in paradise . for he thought to hau● brought vpon them by their fall , eternall and finall confusion , but perceiuing the contrarie by vertue of the couenant of grace ; then manifested , and seeing m●n by it to be in a better and surer estate then before , he much more maligned his estate , and beares the ranker hatred vnto god for that his mercie bestowed vpon him . now that he might shew forth this hatred and malice , he takes vpon him to imitate god , and to counterfeit his dealings with his church . as god therefore hath made a couenant with his people , so satan ioynes in league with the world , labouring to bind some men vnto him , that so if it were possible , he might drawe them from the couenant of god , and disgrace the same . againe , as god hath his word and sacraments , the seales of his couenant vnto beleeuers ; so the deuill hath his words and certaine outward signes to ratifie the same to his instruments , as namely , his figures , characters , gestures , and other satanicall ceremonies , for the confirmation of the truth of his league vnto them . yea further , as god in his couenant , requires saith of vs to the beleeuing of his promises : so the deuill in his compact , requires faith of his vassalls , to put their affiance in him , and relie on him for the doing of whatsoeuer he bindes himselfe to doe . lastly , as god heares them that call vpon him according to his will : so is satan readie at hand vpon the premisses , endeauouring to the vtmost of his power , ( when god permits him ) to bring to passe whatsoeuer he hath promised . and so much of the league in generall . more particularly , the league betweene the deuill and a witch , is twofold : either expressed and open , or secret and close . the expresse and manifest compact is so tearmed , because it is made by solemne words on both parties . and it is not so expressely set downe in scriptures , as in the writings of learned men , which haue recorded the confessions of witches , and they expresse it in this manner . first , the witch for his part , as a slaue of the deuill , binds himselfe vnto him by solemne vowe and promise to renounce the true god , his holy word , the couenant he made in baptisme , and his redemption by christ ; & withall to beleeue in the deuil , to expect & receiue aide and helpe from him , and at the end of his life , to giue him either bodie , or soule , or both : & for the ratifying hereof , he giues to the deuil for the present , either his owne hand-writing , or some part of his blood , as a pledge & earnest pennie to bind the bargaine . the deuill on the other side , for his part promiseth to be readie at his vassalls command , to appeare at any time in the likenesse of any creature , to consult with him , to aide and helpe him in any thing he shall take in hand , for the procuring of pleasures , honour , wealth , or preferment , to goe for him , to carrie him wheth●r he will , in a word , to doe for him , whatsoeuer he shall commande . many sufficient testimonies might he alleadged for the proofe hereof , but it is so manifest in daily experience , that it cannot well bee called into question . but yet if it seeme strange vnto any , that there should be such persons in the world , that make such fearefull couenāts with the deuill , let them consider but this one thing , and it will put them out of doubt . the nature of man is exceeding impatient in crosses , and outward afflictions are so tedious vnto mortall minds , and presse them with such a measure of griefe , that some could be contented with all their hearts to be out of the world , if thereby they may be released of such extremitie , and hereupon they care not what meanes they vse , what conditions they vndertake to ease and helpe themselues . the deuill finding men in these perplexities , is ready to take his advantage , and therefore perceiuing them now fitted for his purpose to worke vpon ; he insinuates and offers himselfe , to procure them ease and deliuerance , if they will vse such meanes , as he shall prescribe for that purpose : and to a naturall man there is no greater meane then this to make him ioyne societie with the deuill . he therefore , without any further doubting or deliberation , condescendes to satan , so as he may be based and releeued in these miseries . againe , we are to consider , that in these cases , the deuil getteth the greater hold of man , and mooues him to yeeld vnto his suggestions the rather , because that which he promiseth to doe for him is present and at his command , and therefore certaine ; whereas the thing to be performed on the behalfe of the partie himselfe , as the giuing of bodie and soule , &c. is to come sundry yeares after , and therefore in regard of the particular time , vncertaine . now the naturall man not regarding his future and finall estate , preferres the present commoditie before the losse and punishment that is to come a farre off , and thereby is perswaded to yeeld himselfe vnto satan . and by these and such like antecedents are many brought to make open league with the deuill . the secret and close league between the witch and satan is that , w●erein they mutually giue consent each to other , but yet without a sworne couenant conceiued in expresse words and conference . of this there be two degrees . first , whē a mā vseth superstitions 〈◊〉 of prayer , wherein he expressely requireth the helpe of the deuill , without any mention of sol●mine words or couenant going before . that this is a kind of compact it is plaine , because herein there is a mutuall vnder-hand consent between the partie and the deuill , though it be not manifest . for when a 〈…〉 to vse supersti●ous formes of inuocation , for helpe in time of need ; by the very vsing of them , his heart consenteth to satan , and he would gladly haue the thing effected . when therefore the deuill hath notice of them , and endeauo●●● to effect the thing prayed for , therein also he giues consent ; so as though there be no expresse words of compact outwardly framed on both parts , yet the concurrence of a mutuall consent for the bringing to passe of the same things , makes the couenant authentical . for according to the receiued rules of equitie and reason ; mutuall consent of partie with partie , is sufficient to make a bargaine , though there be no solemne course or forme of words to manifest the same to others . the second degree is , when a man vseth superstitious meanes to bring any thing to passe , which in his owne knowledge , haue no such vertue in thēselues to effect it , without the especiall operation of the deuill . superstitious meanes i call all those , which neither by order of creation , nor by the special appointment and blessing of god since , haue any vertue in them , to bring to passe that thing for which they are vsed . for example ; a charme , consisting of set words and syllables , both rude , barbarous , and vnknowne , vsed for the curing of some disease or paine , is a superstitious meanes ; because it hath no vertue in it selfe to cure , either by the gift of god in the creation , or by any speciall appointment afterward in his word , or otherwise . and therefore when this meane is vsed by man , which he knoweth hath no such vertue in it , for the effecting of that worke for which it was vsed , there is a secret league made with the deuill . yet here i adde this clause , in his owne knowledge , to put a difference betweene men , which vse superstitious meanes to bring some things to passe : for some there be , which when they vse them , know they be meerely superstitious , yea weake and impotent , hauing no vertue in themselues for the purpose whereto they are vsed ; as the repeating of certain forms of words ; the vsing of signes , characters , and figures , which in effect are meere charms , no whit effectuall in thēselues , but so farre forth as they serue for watchwords vnto satan , without whose ayde nothing is done by them . a plaine argument that the vser hereof hath in his heart secretly indented with satan , for the accomplishment of his intended workes . a second sort there is , which vseth them for some speciall end , beeing perswaded that there is vertue in the meanes themselues to bring the thing to passe , and yet not knowing that either they be superstitious , or haue their efficacie by the power and worke of the deuill . such persons haue made as yet no league with satan , but they are in the high vvay thereunto . and this course is a fit preparation to cause them to ioyne vvith him in couenant . i shew it by an example . a man is fallen into some extemitie , and findes himselfe bewitched ; his paine is great , and he desires with all his heart to be cured and deliuered . hereupon he sendeth for the suspected witch ; beeing come , he offers to scratch him or her , thinking by this means to be cured of the witchcraft . his reason is no other , then a strong persvvasion , that there is simply vertue in his scratching to cure him , and discouer the witch , not once suspecting that the helpe commeth by the power of the deuill , but from the action it selfe . this doing , he may be healed : but the truth is , he sinneth and breakes gods commandement . for the vsing of these meanes is plaine witchcraft , as aftervvard vve shall see . and yet for all this , the partie cannot be saide in present to haue made a league vvith satan , because he thought , that though he yeelded to the vse of superstitious meanes for his curing , yet there had beene in the saide meanes a vertue of h●ling , vvithout any helpe or vvorke of the deuill . chap. iii. of the kinds of witchcraft , and first of divination . witchcraft is of tvvo sorts ; divining , or working . for the whole nature of this art , consisteth either in matter of diuination and coniecture , or in matter of practise . and in both these it is to be remembred , that nothing can be effected , vnlesse the partie haue made a league with the deuill , expresse or secret , or at the least , a prepa●ation thereunto , by a false and erroneous opinion of the meanes . sect. i. diuination is a part of witchcraft , whereby men reueale strange things , either past , prese●● , or to come , by the assistance of the deuill . if it be here demanded , how the deuill beeing a creature , should be able to manifest and bring to light things past , or to foretell things to come ; i answer , first generally , that satan in this particular worke , transformes himselfe into ●n angel of light , & takes vpon him the exercise of these things in an ambitious ( though false ) imitation of diuine reuelations and predictions , made and vsed by god in the times of the prophets & apostles . and this he doth ( as much is in him lieth ) to obscure the glorie of god , and to make himselfe great in the opinion of ignorant and vnbeleeuing persons . againe , though satan be but a creature , yet there be sundrie waies whereby he is able to diuine . first , by the scriptures of the old & new testament , wherein are set downe sundrie prophecies concerning things to come . in the old testament are recorded many prophecies concerning the state of gods church , from the first age of the world , till the comming of christ. in the new testament likewise are recorded others , touching the selfe same thing , from the cōming of christ in the latter daies , to the ende of the world . now the deuill beeing acquainted with the historie of the bible , and hauing attained vnto a greater light of knowledge in the prophecies therein cōtained , then any man hath ; by stealing diuinations out of them , he is able to tell of many strange things , that may in time fall out in the world , and answerably may shew them ere they come to passe . for example : alexander the great before he made warre with darius king of persia , consulted with the oracle , that is , with the deuill , touching the euent and issue of his enterprise . the oracle answered him thus ; alexander shall be a conquerour ; vpon the prediction of the oracle , alexander wages warre with darius , and inuades asia , and hauing conquered him , translated the empire from persia to greece , according as the oracle had said . now if question bee made , how the deuill knewe the euent of this warre , and consequently made it knowne to alexander ? the answer is , by the helpe of a prophecie in the old testament ; for this thing was particularly set downe before hand by the prophet daniel , dan. . . where he saith ; that a mightie king sh●ll stand vp , and shal rule with great dominion , and doe according to his pleasure , and this was alexander the great . satan therefore knowing the secret meaning of the angels wordes vnto daniel , framed out of them a true and direct answer , whereas he was not able of himselfe to de●ine certainly of the euent of things to come in particular . the second meanes , whereby the deuill is furnished for his purpose , is his owne exquisite knowledge of all naturall things ; as of the influences of the starres , the constitutions of men and other creatures , the kinds , vertues , and operations of plants , rootes , hearbs , stones , &c. which knowledge of his , goeth many degrees beyond the skill of all men , yea euen of those that are most excellent in this kind , as philosophers , and physicians . no marueile therefore , though out of his experience in these and such like , he is able aforehand to giue a likely gesse at the issues and euents of things , which are to him so manifestly apparent in their causes . a third helpe and furtherance in this point , is his presence in the most places : for some deuills are present at all assemblies and meetings , and thereby are acquainted with the consultations and conferences both of princes & people ; whereby knowing the drift and purpose of mens minds , when the same is manifested in their speaches and deliberations , they are the fitter to foretell many things , which men ordinarily cannot doe . and hence it is apparent , how witches may know what is done in other countries , and whether one nation intends warre against an other , namely , by satans suggestion , who was present at the consultation , and so knew it , and reuealed it vnto them . but how then comes it to passe , that the consultations and actions of gods church and children , are not disclosed to their enemies ? euen by the vnspeakeable mercie and goodnesse of god , who though for speciall causes sometimes , he suffers satan by this meanes to bring things to light , yet he hath restrained this his libertie , and subiected it vnto his owne will , so as he keepes him out of such meetings , or compels him to conceale ; whereas otherwise his malice is so great , tha● not a word could be spoken , but it should be carried abroad to the hurt & disturbance both of churches and common-wealths . the fourth way , is by putting into mens mindes wicked purposes and couns●ls ; for after the league once made he laboureth with them by suggestions and where god giues him 〈◊〉 , he neuer ceaseth perswading , till he hath brought his enterprise to passe . hauing therefore : first brought into the minde of man , a resolution to doe some euill , he goes and reueales it to the witch , and by force of perswasion vpon the partie tempted , he frames the action intended to the time foretold , and so finally deludes the witch his owne instrument , foretelling nothing , but what himselfe hath compassed and set about . the fift helpe , is the agilitie of satans nature , whereby he is able speedily to conuay himselfe from place to place , yea to passe through the whole world in a short ●ime . for god hath made him by nature a spirit , who by the gift of his creation , hath attained the benefit of swiftnes , not onely in dispatching his affairs , but also in the cariage of his person with great expedition for the present accomplishment of his owne desires . lastly , god doth often vse satan as his instrument , for the effecting of his intended workes , and the executing of his iudgements vpon men ; and in those cases manifesteth vnto him , the place where , the time when , and the manner how such a thing should be done . now all such things as god wil haue effected by the deuill , he may fortell before they come to passe , because he knowes them before hand by reuelation and assignment from god. thus by the witch of endor he foretolde to saul the time of his death and of his sonnes , and the ruine of his kingdome , saying , to morow shalt thou and thy sonnes be with me , and the lord shall giue the hoste of israel into the hands of the philisti●s ; which particular euent , and circumstances appertaining , he did truely define ; not of himselfe , but because god hath drawn away his good spirit from saul , and had deliuered him to be guided by the deuill , whome he also appointed as a meanes ; and vsed as an instrument to worke his ouerthrowe . the scripture indeede maketh not particular mention of the time of sauls death , it onely recordeth the manner thereof , and that which followed vpon his death ; the translating of the kingdome to his neighbour dauid after him ; and yet because god vsed satan as an instrument to bring this to passe , hereupon he was able to foretel the particular time , when the will of god should be wrought vpon him . and these be the ordinarie meanes and helpes whereby the deuill may knowe and declare strange thinges , whether past , present , or to come . neither may this seeme strange , that satan by such meanes should attaine vnto such knowledge , for euen men by their owne obseruations may giue probable coniectures of the state and condition of sundrie things to come . thus we read , that some by obseruation haue found out probably , and foretold the periods of famille● and kingdomes . for example , that the time and continuance of kingdomes is ordinarily determined at . yeares , or not much aboue ; and that great families haue not gone beyond the sixt and seauenth generation . and as for speciall and priuate things , the world so runnes ( as it vvere ) in a circle , that if a man should but ordinarily obserue the course of things , either in the vveather , or in the bodies of men , or othervvise , he might easily foretell before hand vvhat would come after . and by these and such like instances of experiences , men haue gessed at the alterations and changes of estates , and things in particular . novv if men vvhich be but of short continuance , and of a shallovv reach in comparison , are able to doe such things , hovv much more easily may the deuill , hauing so great a measure of knovvledge and experience , and beeing of so long continuance , hauing also marked the course of all estates , be able to foretell many things vvhich are to come to passe ? specially considering vvhat the wise man hath set downe to this purpose , that that which hath beene , shall be ; and that which hath beene done , shall be done ; and there is no new thing vnder the sunne , eccl. . . if it be here alledged , that diuination is a prerogatiue of god himselfe , and a part of his glorie incōmunicable to any creature , isa. . . i answer , things to come must be considered two waies ; either in themselues , or in their causes and signes , which either go with them , or before them . to foretell things to come , as they are in themselues , without respect vnto their signes or causes , is a propertie belonging to god onely ; and the deuill doth it not by any direct and immediate knowledge of things simply considered in themselues , but onely as they are present in their signes or causes . again , god foretelleth things to come certainely , without the helpe of any creature , or other meanes out of himselfe ; but the predictions of satan are onely probable and coniecturall : and when he foretelleth any thing certainely , it is by some reuelation from god , as the death of saul ; or by the scripture , as alexanders victory : or by some speciall charge committed vnto him , for the execution of gods will vpon some particular places or persons , as before hath beene shewed . thus much for the causes of diuination . now followe the parts and branches thereof . diuination is of two sorts ; either in and by meanes , or without meanes . diuination by meanes , is likewise of two sorts ; either by such as are the true creatures of god ; or those which are meerly counterfeit & forged . sect. ii. diuination by the true creatures of god , is distinguished according to the number of the creatures , into fiue distinct kinds , whereof foure are mentioned in the scriptures . § . the first , is by the flying and noise of birds . sorcerers among the heathen , vsed to obserue foules in their flight ; for example , whether they did flie on the right hand , or on the left ; aboue them , or below by them ; whether crosse and ouerthwart , or directly against them . in like manner they obserued the noise & sound of the foule . and both these waies , sometimes by the noyse , and sometimes by the flight , they diuined of things to come , both publike and priuate , of good and bad successe in mans affaires ; of the state of kingdomes , townes , families and particular persons . now this kind of diuination is condemned by moses , deut. . . let none be found among you that i● a — diuiner of diuinations : that is , ( as some intepret it ) a marker of the flying of foules : or a charmer , or a consulter with spirits , or a soothsayer ; that is , such a one as by obseruing the flying and noise of fowles , takes vpon him to foretell good or bad successe . § . the second kind of creatures vsed for diuinatiō , are the intralls of beasts , of which mention is made ezek. . . where nabuchadnezzar being to make warre both with the iewes and the ammonites , and doubting in the way which enterprise to vndertake first , he offers a sacrifice to the idol gods , and opening the bellie of the sacrifice , looks vpon the liuer , and by the signes therein found , he iudgeth what should be the issue of the warre . which thing nabuchadnezzar did according to the vsuall practise of the heathen , who when they were to make warre , or to attempt any businesse of importance , were wont to offer sacrifice to their gods , and to prie into the intralls of the beast sacrificed : for example , the heart , stomake , splene , kidneies , but specially the liuer , and by certaine signes appearing in those parts , the deuill was wont to reueale vn-them what should be the successe of their affaires they had in hand . it were easie to exemplifie both these sorts of diuination by sundrie particulars out of heathen writers , but seeing the scripture hath manifested that there are such , and experience shewes the same , i will forbeare that labour , and proceede . but here it is demanded , why both these kindes of diuination should be condemned in scripture , considering they had so great applause among the heathen ? i answer , because the flying of birds , and the disposition of the inward parts of creatures , are no true signes either of good or bad successe . for that which is a true signe of a future euent , must haue the vertue and power whereby it signifieth , from god himselfe , either by creation in the beginning , or by his speciall ordinance and appointment afterward . now it cannot be shewed , that god in the creation infused any such vertue into the natures and motions of these creatures , whereby they might signifie such things ; neither is there any apparent testimonie in the whole booke of the scriptures , whereby it may be proued , that since the creation , they were appointed by god , to serue such vses and endes . and therefore howsoeuer they were esteemed of the heathen , yet the word of god hath iustly censured them , as no true and proper causes of diuination sanctified by god , but meerely diabolicall . it is alleadged , that ioseph diuined by his cuppe , as may appeare both by his stewards speech , as also by his owne , gen. . . & . and yet that cuppe receiued no power from god , either the one way or the other , to be a cause or meane of diuination . the answer anciently and commonly made is this , that iosephs steward spake not as the thing was indeede , but as the common receiued opinion was among the egyptians , who esteemed ioseph to be a man of great skill and wisdome , able by sundrie meanes to diuine and prophesie . to this i adde a second answer , that the steward spake not as he thought , but his purpose was in those words , to cōceale the knowledge of ioseph his master from his brethren , that thereby they might not discerne who he was , but take him to be an egyptian . thirdly , the words may not vnfitly admit this interpretation , as if the steward had said , know ye not that this cuppe which i finde in the sackes mouth of your yongest brother , is that whereby my master will easily prooue what manner of men you are ? this answer is also auncient , and may well be receiued . it is further obiected , that our sauiour christ by his speech vnto the pharisies , seemeth to approoue of diuining by creatures , as by winds , and by clouds ; when you see a cloud ( saith he ) rising out of the west , straight way you say , a showre commeth , and so it is : and when you see the south wind blow , ye say , that it will be hoate , and it commeth to passe , luk. . , . ans. there be some kinds of predictions that are and may be lawfully vsed , because they are naturall , of which sort are those that are made by physicians , mariners , and husbandmen , touching the particular alterations and dispositions of the weather ; and these beeing agreeable to that order which god hath set in nature from the beginning ; by them a man may probably gather the state of the weather , whether it will be faire or foule ; and of these naturall signs our sauiour christ speaketh , not of diabolicall , which haue no warrant , either from the common course of nature created , or by any speciall appointment from god. so that whatsoeuer can be said in their defence , this yet remaineth certaine , that the slying and noise of birds , and the state of the intralls of beasts , are no true signes ordained by god , but inuented by the deuill and his instruments , and therefore all diuination by them is iustly condemned , as wicked and deuillish . whence it appeareth , what iudgement may be giuen of those common signes of diuination , which are obserued in the world , specially of the more ignorant sort . for example : a man finds a piece of yron , he presently conceiueth a prediction of some good lucke vnto himselfe that day . if he light on a peice of siluer , then he stands contrarily affected , imagining some euill will befall him . againe , when a man is taking his iourney , if a hare crosse him in the way , all is not well , his iourney shall not be prosperous , it presageth some mischiefe towards him . let his cares tingle or burne , he is perswaded he hath enemies abroad , and that some man either then doth , or presently will speake ill of him . if the salt fall towards a man at the table , it portendeth ( in common conceit ) some ill newes . when a rauen stands vpon some high place , looke what way he turnes himselfe and cries , thence , as some thinke , shall shortly come a dead corps ; albeit this sometime may be true by reason of the sharpe sense of smelling in the raven . these and sundrie other of the like sort , are meerely superstitious . for the truth is , they haue no vertue in themselues to foreshewe any thing that is to come , either in nature , or by gods ordinance . therefore whatsoeuer diuination is made by them , must needes be fetched from satanicall illusion . and though we cannot say they be soothsayings , or tearme the vsers and fauourers of them soothsayers , yet we may safely referre them to this kinde of diuining , beeing such as no christian may warrantably vse , though some of them be not so grosse and palpable , as those that are condemned in the scriptures . § . the third kind of creatures vsed to diuine by , are the starres . diuination by starres , ●s commonly called iudiical astrologie ; of which we may read , deu. . . . where the holy ghost doth of purpose reckon vp all those kinds of deuillish arts , whereby men haue dealings and societie with satan , either in divining or practising ▪ among which , this is the second . the word there vsed * may carrie a double sense . for it signifieth either him that obserueth times , vnder which acception astrologie is comprehended , or him that obserueth the clouds . and howsoeuer the best learned interpreters doe dissent about the notation of it , yet all agree in this , that this profession of diuining by the starres , is there condemned : and that it is to be numbred among the rest expressed in the prohibition , may further appeare by other places of scripture , as in isa. . . . where the lord threatneth the same iudgements against diuiners by the starre● , that he doth against soothsaiers and magicians . againe , in dan. . . inchaunters , astrologians , and sorcerers are ioyned together , as beeing all sent for about the same busines , v●z . to expound the kings dreame . nowe if the lord himselfe haue allotted the same punishment to the astrologer , which he hath to the soothsaier & magician , and account them all one ; it is manifest , that diuining by the starres ought to be held as a superstitious kind of diuination . here if it be thought strange , that predictions by so excellent creatures as the starres be , should carrie both the name and nature of diabolicall practises , which can be done by none but such as are in league with satan : i answer , the reasons hereof are these : first , it must be considered , that the drift and scope of this art , is to foretell the particular euents of things contingent , as the alteration of the states of kingdomes , the deaths of princes , good or badde successe of mens particular affaires , from the houre of their birth , to the day of their death . and from this all men may iudge , what the art it selfe is . for the foretelling of things to come , which in their owne nature are contingent , and in regard of vs casuall ( i say not in regard of god , to whome all things are certenly knowne ) is a propertie peculiar to god alone , and not within the power of any creature , man , or angel. a point that is plainely taught by the prophet esai , from the . chap. of his prophesie , to the . the scope whereof is to prooue , that it is a prerogatiue appointed to the deitie , and not communicable to the creature , to foreshew the euēt of things to come , which in our vnderstanding and reach , may either be , or ▪ not be ; and which when they are , may be thus or otherwaies . it remaines therefore , that diuinations of this kind , taking from god his right , and robbing him of his honour , are iustly censured of impietie , & are in themselues wicked and abominable . it is alleadged , that starres in the heauens , are the causes of many things happening in the world , and therefore to practise by them in this manner , deserueth no such imputation . ans ▪ it cannot be denied that they are causes of some things , but i demand , what causes ? not particular of particular euents● but generall and common , that worke alike vpon all things : and no man can diuine of a particular euent , by a generall cause , vnlesse he also know the particular causes subordinate to the generall , and the particular dispositions and operations of them . for example , let twentie or thirtie egges of sundrie kinds of birds be taken , and set vnder one and the same henne to be hatched ; it is not possible for any man , onely vpon the bare consideration of the heate of the hen , which is the generall cause of hatching the egges , to set downe certainely what kind of bird each egge will bring forth , vnlesse he know what the egges were particularly . for a generall and common cause , doth not immediately produce a particular effect , but onely mooueth and helpeth the particular , immediate , and subordinate causes . therefore the heat of the henne doth not make one egge to send forth a henne-chicken , another egge a ducke , a third a swanne , &c. but onely helpeth it forward by sitting and crouching vpon them . in like manner the starres are generall causes of naturall things , as the heat of the hen is of the hatching of the egges , and by them no man can rightly define of particular euents , and therefore diuination by the slarres , whereby are fore-told particular contingent euents , in kingdomes , families , or particular persons , is but a forged skill , that hath no ground in nature from the vertue of the starres , for any such purpose . a second reason may be this ; all the rules and precepts of astrologie , set downe by the most learned among the chaldeans , egyptians , and other astrologers , are nothing els but meer dotages and fictions of the braine of man : for the rules and conclusions of all good and lawfull arts , haue their ground in experience , and are framed by obseruation , whereupon they are called axioms , or positions of arte , so generally and vndoubtedly true , that they can not deceiue : but these rules are of a contrarie nature , hauing no foundation in experience at all ; for if they had , this must needes follow , that the position of the heauens , and the course of all the stars , must needs continue one and the same ; for the principles of art ought to be immutable : but neither the position of the heauens , nor the course of all the starrs , is alway one and the same . againe , he that would make sound rules of art by obseruation , must know the particular estate of all things he obserueth : but no man knoweth the particular estate of all the starres , and consequently none can gather sound rules of arte by them . thirdly , no man knoweth or seeth all the starres , and though they might be all discerned , yet the particular vertues of those which are seene , can not be knowne , because their influences in the aire , and vpon the earth , are confused ; and therefore by obseruation of them , no rules can be made , whereby to iudge of particular euents to come that be contingent . but experience teacheth ( may some say ) that if a man addicted to this course shall practise the rules of astrologie , it will fall out that the most things he foretelleth shall be true , and come to passe accordingly : which beeing verified in experience , it should seeme , that these principles are not vncerten : for how is it possible that vpō false grounds , should proceede true predictions ? to this obiection , learned diuines haue framed answer thus . that in this there is a secret magicke at the least , if not an open league with satan . for looke what is wanting to the effect of the starrs , the deuill maketh supply of it by his owne knowledge in things that are to come to passe . and this is the iudgement of them that haue knowne this arte , which was also receiued for true in the daies of the apostles . the third reason . the man that repaireth to the astrologian vpō the particular case for his helpe and counsell , must beleeue that he can and will doe for him ; otherwise , if he come doubting of his ability , or in way of tempting him , he can not helpe him . now in common vnderstanding , if the diuiner brings the thing to passe , here must needes be more then arte. for he that is master of a lawfull arte , can worke by his rules , whether a man beleeue that he can or no ; yea though all the men in the world should doubt , his rules would be effectuall . the arte therefore it selfe is the old superstitious arte of the chaldeans , which they beeing idolaters , first ferched from the deuill , and his oracles : yea , the practise thereof is nothing but superstitious sorcerie , and the vndertakers no better then sorcerers . if any man doubt hereof , their writings are sufficient testimonies , and they thēselues auouch it . for it is a rule and maxime among them in all kind o● sorcerie , that the learner must come credulous , and not doubting , or to tempt ; otherwise no answer can be giuen . but notwithstanding all these reasons alleadged for the proofe of this point , sundrie things are opposed to the contrarie . for first , it is saide that the sunne , moone , and starres were created for signes , gen. . . and therefore that it is lawfull to diuine by them , seeing that in so doing , we doe but vse them to the ende for which god made them . ans. the reason is of no force . the starres indeede by this ordinance doe serue for signes , but of what ? not of all things , but ( as the text plainly sheweth ) of daies , weekes , months , and yeare● ; yea , of the seasons of the yeare ; as of spring , summer , autumne , and winter ; yea further , of the alterations of the weather in generall ; but all this maketh nothing to ratifie diuination of particular euents in things cōtingent , which are to fal out in the state of kingdomes , families , and persons : for they are not causes , but signes , and that of some generall things onely , not of particular . againe , it is said , that moses & daniel , two famous prophets , are commended for their skill in this art : for of moses it is saide , act. . . that he was learned in all the wisedome of the egyptians : and daniel , in all the wisdome of the chaldeans , dan. . . . and we know , that the egyptians and chaldeans were the masters of diuination , and eminent aboue all others in matter of astrologie . ans. . it cannot be prooued out of those places , that moses or daniel were trained vp in this art : and though it should be granted they were , yet it follows not , that they were practisers of it . at least continually . for albeit , beeing children and of tender yeares in the courts of pharaoh and nebuchadnetsar , they had beene trained vp by their gouernours in this knowledge , it may not thence be concluded , that they finally submitted themselues to the practise thereof ; considering that a man may learne that when he is yong , which afterward vpon better iudgement and consideration , he may vtterly disclame . and so we are to thinke of them , that after god had called them , they did for euer lay aside all such wicked and deuillish practises , forbidden by god , and yet in vse among the egyptians and chaldeans . thirdly , it is obiected ; the starres are admirable creatures of god , and the causes of many straunge effects in the aire , in the waters , and vpon the earth also , in bodies of men and beasts : it may seeme therefore not vnlawfull to diuine by them . ans. we graunt that the s●arres , and especially the sunne and moone , haue great vertue and force vpon the creatures that are below ; partly by their light , and partly by their heat ; but hence it will not follow , that they are , or may be lawfully vsed for diuination : for whereas it hath beene shewed , that the grounds of all good arts are gathered by obseruation and experience , it is not possible for any man , truly and certenly , to obserue all particular euents brought forth by the starres , whereupon hee might ground his rules . and for proofe hereof ; suppose there were a heape of all kinds of hearbs growing vpon the earth gathered together , which should be all strained into one vessell , and the liquour brought to the most skilfull physitian that is , or euer was ; can we thinke him able by tasting or smelling thereof , to distinguish the vertues of the hearbs , and to say which is which ? to doe this when all were seuered each from other , is a hard matter , yet possible , considering they haue their seuerall natures and operations : but in this confused mixture to discerne the seueralls , is a thing passing the skill of man. the like may be said of the particular vertue of euery star ; for they all haue their operation in the bodies of men , and other creatures ; but their vertues beeing all mixed together in the subiect whereon they worke , can no more be knowne distinctly , then the vertues of a masse of hearbs of infinite sorts beaten together . for this is an vndoubted truth in nature : that the vertues of celestiall bodies in their operations , are mingled with the qualities of the elements in the inferiour bodies , & the vertues of them all doe so concurre , that neither the heate or light of the starres , nor the vertue of ●he elements , can be seuered one from another . and therefore though there be notable vertue in the starres , vet in regard of the mixture thereof in their operation , no man is able to say by obseruation , that this is the vertue of this starre , and this of that . the seauen planets beeing more notable , then the other lights of the heauen , specially the sunne and the moone , haue their operations and effects plainely and perfectly knowne : as for the other , there was neuer any man that could either feele their heate , or certenly determine of any thing by them . there being th● some stars , whose vertues are vnknowne , how can their operations and effects be discerned in particular ? therefore no rules can be made by obseruation of the vertues of the starres in their operations , whereupon we may foretell particular euents of things contingent , either concerning mens persons , families , or kingdomes . a fourth reason . all starres haue their worke in the qualities of heate , light , cold , moisture , and drinesse , as for the secret influences which men dreame of , comming from them besides the saide qualities , they are but forged fancies . the scripture neuer mentioneth any such , neither can it be prooued , that the sunne hath any efficacie vpon inferiour bodies , but by light and heate ; which because they are mixt with other qualiti●s , they affo●rd no matter of prediction touching particular euents . for ●hat though the celestiall bodies doe ●●use in the terrestriall , heate and cold , drought and moisture ? doth it therfore follow , that these effects doe declare before hand the constitution of mans bodie ? the disposition of mens minds ? the affections of mens hearts ? or finally ▪ what successe they shall haue in their affaires , touching wealth , honour , and religion ? hence i conclude , that diuining by them in this sort , is meere superstition , and a kinde of sorcerie : for which cause in scripture astrologians are iustly numbred among sorcerers . now that which hath beene saide touching this point , may serue for speciall vse . and first , it giues a caueat to all students , that they haue care to spend their time and wits better , then in the studie of iudiciall astrologie ; and rather imploy themselues in the searching out of such things , as may most serue for the glorie of god , and the good of his church . it is the subtiltie of satan to draw men into such meditations , and to make this studie so pleasant , that it can hardely be left , when it is once begun ▪ but let them take heede betime . for assuredly these vaine and superstitious practises , are not the builders and furtherers , but the hinderers and destroyers of religion , and the feare of god. againe , this must admonish them which suffer any losses , not to seeke for helpe or remedie at the hands of astrologers , commonly called figure casters , for their directions in the recouerie of thing● lost or stollen , commeth not by the helpe of any lawfull art , but from the worke of the deuill , reuealing the same vnto them . and be●ter it were to loose a thing finally , and by faith to expect till god make supplie another way , then in this manner to recouer it again : yea , the curse of god hangeth ouer the head of him , that to helpe himselfe vseth diabolicall meanes . for put the case 〈◊〉 thing lost of great value , be againe restored by the helpe of satan : yet god in his iustice , for the vse of these vnlawful meanes , ma● take from the consulter twice as much ; or at least his grace , and so giue him vnto a reprobate sense , to beleeue the deuill to his vetter perdition . thirdly , it serueth to admonish vs of some other vanities that accompanie astrologie ▪ specially of two . the first , is the obseruation of the signe in mans bodie ; wherein not onely the ignorant sort , but men of knowledge doe far●e ouershoot themselues , superstitiously holding , that the signe is specially to be marked . an opinion in it selfe fantasticall and vaine , not grounded in nature , but borrowed from astrologie . for the astrologians for better expressing and establishing thereof , haue deuised newe spheres in the heauens , more then indeede there be , to wit , the ninth and the tenth ; and in the tenth , commonly called the first mooueable , haue placed an imaginarie sphere , which they tearme the zodiacke , and in the zodiack twelue signes , aries , taurus , gemini , and the rest , which they imagine to haue power ouer the twelue parts of mans bodie : as aries , the head and face , taurus necke and throat , &c. but these are onely twelue imaginarie signes : for in the heauens there is no such matter as a ramme , a bull , &c. and how can it stand with reason , that in a firmament fained by poets and philosophers , a forged signe , which indeede is nothing , should haue any power or operation in the bodies of men ? again , the very order of the gouernment of these signes in mans bodie , is fond and without shew of reason . for according to this platforme , when the moone commeth into the first signe , aries , shee ruleth in the head ; & when shee commeth into the second signe , taurus , in the necke ; and so descends downe from part to part , in some part ruling two , in some three daies , &c. where obserue , that the moone is made then to rule in the cold and moist parts , when shee is in hoate and drie signes : when as in reason , a more consonant order were this ; that when the moone were in hoate and drie signes , as aries , leo , and sagittarius , shee should rule in hoat and drie parts of the bodie ; and when shee is in colde and moist signes , shee should rule in the colde and moist parts of the bodies ; and so still gouerne those parts , which in temperature come nearest to the nature of the signes wherein the moone is . besides this , some learned physitians haue vpon experience confessed , that the obseruation of the signe , is nothing materiall , and that there is no danger in it , for gelding of cattell , or letting of blood . indeede it preuailes oftentimes by an old conceit and strong imagination , of some vnlettered persons , who thinke it to be of force and efficacie for restoring and curing : and yet the vanitie of this conceit , appeares in the common practise of men , who commonly vpon s. stevens day vse to let blood , be the signe where it will ; though it be in the place where the veine is opened . but the truth is , the signe in it owne nature , is neither way auaileable , beeing but a fancie , grounded vpon supposed premisses , and therefore ought to be reiected , as a meere vanitie . the second thing belonging to astrologie , which ought to be eschewed , is the choice and obseruation of daies . curious diuiners doe set apart certaine dayes , whereof some are ( as they say ) luckie , some vnluckie . and these they appoint to be obserued for the beginning of ordinary works & businesses ; as to take a iourney ; to beginne to lay the foundation of a building , to plant a garden , to weane a child , to put on new apparell , to flit into a new house , to trafficke into other countries , to goe about a suite to a prince , or some great man , to hunt and vse exercises , to pare the nayles , to cut the haire ; in a word , to attempt any thing in purpose or action , which is not done euery day . the effect and force of these daies , is not grounded either in arte or in nature , but onely in superstitious conceit and diabolicall confidence , vpon a wicked custome , borrowed from the practise of diuiners : and the daunger of such confident conceits is this ; that the deuill by them takes the vantage of fantasticall persons , and brings them further into league and acquaintance with himselfe , vnlesse they leaue them . and all such persons as make difference of daies for this or that purpose , are in expresse words plainly condemned , deut. . , . § . the fourth kind of diuination by true meanes , is the prediction of things to come by dreames . in the old testament we read tha● sorcerers and false prophets vsed to foretell strange euents , by reuelations which they had in their dreames . such diuiners were among the iewes : and for that cause the people of god were expressely forbidden to harken vnto dreamers of dreames , deut. . . and the lord himselfe by the prophet ieremie , taxeth the false prophets , who broached false doctrine in his name by this deuillish meanes , saying , i haue dreamed , i haue dreamed , ier. . . yet here it is to be remembred , that foretelling of future things by dreames , is not simply to be condemned , but onely in part . for of dreames there be three sorts , diuine , naturall , and diabolicall . diuine , are ▪ those which come from god : naturall , which proceede from a mans owne nature , and arise from the qualitie and constitution of the bodie : diabolicall , which are caused by the suggestion of the deuill . touching diuine dreames : that there are , or at least haue beene such , it is euident . for these be the words of god , numb . . . if there be a prophet of the lord among you , i will be knowne vnto him by a vision , and will speake vnto him by a dreame . and iob saith , that god speaketh in dreames and visions of the night , when sleepe falleth vpon men , and they sleepe vpon their beds , iob. . . now these diuine dreames were caused in men , either immediately by god himselfe , as the former places shew ; or by meanes of some good angel. in this latter kind was ioseph of●en admonished in dreames what to doe , by the ministerie of an angel ; as matth. . . and chap. . . . and diuining by such dreames , is not condemned ▪ for by them the most worthie prophets of god haue reueiled gods will in many things to his church . thus ioseph by dreame had notice giuen him of his owne aduancement , gen. . . . and by pharaohs dreames which were sent from god , he also foretold the state of the kingdome of egypt , touching prouision for seauen years dearth , gen. . . by the same meanes the prophet daniel prophesied of the flourishing & fading of the chiefe monarchies of the world , from his time to the comming of christ , dan. . &c. these therefore beeing one of the extraordinary means , whereby god hath manifested his will vnto man in times past , more or lesse ; diuination by them is not to be censured as vnlawfull , but rather to be honoured and esteemed , as the ordinance of god. for the second sort which be naturall , arising either from the thoughts of the mind , or the affections of the heart , or the constitution of the bodie : as they are ordinarie in all mē , in some more , in some lesse : so they vary according to the diuersitie of mens thoughts , affections , and constitutions : and by them a man may probably coniecture of sundrie things concerning the state and disposition , partly of his bodie , and partly of his minde . as first he may gesse in likelihood , what is his constitution , as the learned in all ages , doe constantly auouch . for when his mind in dreaming runnes vpon warrs , and contentions , fire , and such like , it argueth his complexion is cholerick . when he dreames of waters and 〈◊〉 , it betokeneth abundance of phlegme . when his phantasie conceiueth heauie and dolefull things , full of griefe , feare , and horrour , it bewraieth a melancholike constitution . when his dreames be ioyfull and pleasant , as of mirth , pastimes , and delightful newes , his complexion is iudged to be sang●i●● . ● againe , by naturall dreames a man may gess●ar the corruption of his owne heart● ▪ and know to what sinnes he is most naturally inclined . for looke what mon doe ordinarily in the day time conceiue and imagine in their corrupt hearts , of the same , for the most part , they d●e corruptly dreame in the night . and this is the rather to be obserued , because though the wicked man shut his eyes , and stoppe his eares , and harden his heart , and will not take notice of his enormities by the light of the law ; yet euen by his owne dreames in the night , his wickednes shall be in part discouered , and his conscience thereby conuinced , and he himselfe left in the end inexcusable before god. now albeit a man may giue a probable coniecture of the premisses by natural drems ; yet no diuination of things to come , whether publike or priuate , good or bad , can be made by them , either concerning persons , families , or kingdoms . therefore the common obseruations of dreames in the world , whereby men imagine things to come to passe , & accordingly foretel them by those means , are vaine and superstitious , and iustly so condemned in the places before named , deut. . ier. . concerning the thirde kinde of dreames , which are caused by the deuil ; it hath beene granted in all ages for a truth , that satan can frame dreames in the brayne of man , and by them reueale his diui●ations . and it is plainly manifested by the continuall obseruation of the gentiles , before the comming of christ. for when oracles , ( that is , answers from the deuill ) were in force , men that vsed to consult with them , and desired to be resolued in matters of doubt , were to lay them downe and sleepe beside the altar of apollo , where they had offred their gift , and sleeping they receiued in a dreame , the answer for which they came ; and this dreame was framed in the braine of him that slept , by the deuill , and in it the answer was deliuered by him speaking at or in the oracle . so likewise in the primitiue church , since the comming of christ , though oracles then ceased , which were the greatest and strongest delusions that euer satan had : yet he hath by dreames and visions wrought in the heads of many men most strange and curious concei●s for the raising vp of heresies , to the great disturbance of the peace of the church . for we read in ecclesiasticall stori●s , that the maniches had their damnable opinions first inspired into them , and then confirmed by dreames . and in this age the first authors of the sect of the anabaptists , had their curious conceits of reuelation , partly in dreames , partly in visions . likewise the familie of loue haue their reuelations in dreames . for he that desires to become one of that sect , must ascend thereunto by degrees , before he can come to perfection to be an elder illuminate , or a man deified ; to which estate when he is once come , he hath for his confirmation strong illusions , both waking and sleeping in visions and dreames . histories of latter times , and wofull experience sheweth this to be true , the deuill preuailing so strongly , that many haue fallen away by this meanes , beeing corrupted by a doctrin meerely carnall , howsoeuer maintained with pretense of great holynes . againe , as the good angels may cause diuine dreames from god , and therei● reuile vnto men his will and pleasure concerning things to come : so no doubt the euill spirits may cause in men diabolicall dreames , and therein reueile vnto them many strange things , which they by meanes vnknowne to men , may foresee and knowe . by all which it is euident , that there are and may be as well diabolicall , as diuine dreames . the conclusion then is this : that as diuining by the second sort is superstitious , hauing no ground from gods word : so fortelling by this third sort is flat witchcraft , directly condemned in the places aforenamed , where men are forbidden to prophesie by them , or to regard them . yet forasmuch as dreames be of sundrie kinds , as hath beene said , it shall not be amisse to set downe some notes of difference betweene them , whereby they may be knowne and distinguished each from other . which point indeede hath long agone beene handled in the primitiue church , but hardly determined . for the learned of that age haue auouched it a very hard matter , considering that the deuill in these , as well as in other things , can transforme himselfe into an angel of light . but howsoeuer the case be hard , and the deuil politicke , yet by light of direction from the word of god , there may some true differences be set downe betweene them ; as namely these . first of all ; diuine dreames haue alwaies had their preeminence aboue others , that generally they haue concerned the weightiest matters in the world ; as the comming and exhibiting of the messias , the changes and alterations of kingdomes , the reueiling of antichrist , & the state of the church of god. and this may plainly appeare by those which ioseph expounded vnto pharaoh , and daniel vnto the kings of babel and persia. but in the other sort it is otherwise . for if there be any thing represented more then ordinarie in those that be naturall , it proceedeth meerely from fancie and imagination . and as for diabolical , they are not of so waightie matters , nor so hard to foretell . for though the deuill haue great power and skill , yet it is aboue his reach to determine of such things as these are , or to foretell them without helpe from god. secondly , diuine dreames be alwaies either plaine and manifest , or if they be obscure , yet they haue a most euident interpretation annexed vnto them . of the plainer sort , were the dreames of ioseph the husband of marie . matth. . of the other sort were pharaohs , very darke and hidden , but god raised vp ioseph to giue them an casie interpretation vpon the instant . gen. . nebuchadne●sars dreames were full of obscuritie , and many matters were contained in thē , so as his spirit was troubled , and he forgat them ; but god stirred vp daniel and reuealed to him the secret , so as he remembred it to the king , and declared the true meaning thereof , dan. . . . . lastly , daniels dreames of the foure beasts , &c. were of like difficultie , but the angel gabriel was presently sent to make him vnderstand them , dan. . . now those that are caused by the deuill , as they be obscure and intricate , so the interpretation of them is ambiguous and vncertaine , because he himselfe cannot infallably determine how things shall come to passe , and thereupon is constrained to giue doubtfull answers by dreames . and such were not onely the auncient oracles among the heathen , where he gaue the resolution , but the moderne prophecies giuen by him to some of his instruments in later time . thirdly , the dreame that comes from god , is alwaies agreeable to his reuealed will , and representeth nothing contrarie to the same , in whole or in part : whereas those that proceed from nature , doe sauour of nature , and bee agreeable to mans corruption , which is repugnant vnto gods will. and those that are suggested by satan , are of the same nature ; the generall scope whereof is to crosse the will of god , and to withdrawe the heart from obedience therevnto . fourthly , diuine dreames 〈◊〉 a● this ende , to further religion and ple●●e , and to maintaine true doctrine : but the deuill , an enemie to god , worketh in his dreames the subuersion of true religion , & the worship of god , that in the roome thereof he may set vp idolatrie and superstition . for so much we learne , deut. . where the false prophet brings his dreame , and vtters it , yea and confirmeth it by a wonder ; but marke his ende : it was to draw men to apostacie : let vs ( saith he ) goe after other gods ; which thou hast not knowne , and let vs serue them , vers . . answerable to which , was the practise of the false prophets afterwardes , who caused the people to erre ●y their lies and flatteries . ierem. . . to conclude this point , it must be here remembred , that howsoeuer there ●re and haue beene distinct sorts of dreams , yet those which are from god , were onely in ordinarie vse in the old testament , and in the church of the new , are ceased , and take not place ordinarily . whereas therefore men in their sleepes haue dreames , they must take them commonly to be naturall , & withall know that they may be diabolicall , or mixt partly of the one kind , partly of the other . and howsoeuer there may be some vse of the naturall , as hath beene said , yet commonly they are not to be regarded . and for the other which are from satan , or mixt , they are not to be receiued , beleeued , or made meanes whereby to foretell things to come , least by this vse of them , we grow into familiaritie with the deuill , and before god be guilty of the sin of witchcraft . § . the fift and last kind of diuination by true meanes , is by lots , when men take vpon them to search out fortune ( as they vse to speake ) that is , good or bad successe in any busines , by casting of lots , whether it be by casting a die , or opening of booke , or any such casuall meanes . i mention this the rather , because among the ignorant and superstitious sort , such practises are cōmon & in great accoūt : the lot is an ordinance of god , appointed for speciall ends and purposes , but when it is thus applyed , it ceaseth to be lawfull , because it is abused to other ends then god by his word & ordinance hath allowed . that we may the better knowe the abuse of a lot in this kind , we must remember there be three sorts of lots ; the ciuill , the sporting , and the diuining lot. the ciuill vse of lots , is , when they be vsed for the ending of controuersies : the diuiding of lands and heritages : the disposition of offices amongst many that are equally fit , the trying of the right in doubtfull things , or lastly the discouerie of a malefactor hid amongst many suspected . by this vse of the lot , was saul chosen to be king ouer israel , . sam. . . the skape-goate separated frō that which was to be sacrificed , leuit. . . the land of canaan diuided among the children of israel , iosh. . . &c. the trespasse of achan found out , iosh. . . and matthias chosen to be one of the twelue , act. . . and of this lot salomon saith , pro. . . the lot causeth contentions to cease , and maketh partitions among the mightie . hereupon the ciuill vse of lots hath his warrant in gods word , so it be lawfully vsed in case of necessitie , with i●uocation of the name of god , and with expectation of the euent from god , by whose hand & immeadiate prouidence it is disposed . for the lot ( saith salomon ) is cast into the lap , but the whole disposition thereof is from the lord , pro. . . the sporting lot is that which is commonly vsed for some vaine and vnnecessary ende ; as to set vp banck-rupts , or such like . this hath no warrant in the word of god whereupon men should vse it , and therefore is no better then an abuse of gods ordinance , to speake no more of it . now the diuining lot performed by the opening of a booke , or the casting of a die , or such like , thereby to declare good or bad successe , cannot be done without confederacie with satan either explicite , or implicite . for the plaine cast of a die , or the opening of a booke without beleeuing , can doe nothing for discouering of future contingents . and what is there in the nature of these actions to produce such effects ? or where , or when did god giue this vertue to them , certainely to determine of things hidden from man , and knowne onely to himselfe ? diuination therefore by them is to be holden as a practise , not onely sauouring of superstition , but proceeding from the arte of witchraft and sorcetie . and thus much of diuination by meanes of the creatures ; and the seueral kinds thereof . sect. iii. the second kind of diuination , is by counterfeit , and forged meanes , which are none of the creatures of god : whereof one kind onely is mentioned in scripture , viz. when satan is consulted with in the shape of a dead man. this is commonly called neeromaneie , or the blacke arte , because the deuill being sought vnto by witches , appeares vnto them in the likenes of a dead bodie . and it is expressely forbidden , deuter. . . yea condemned by the prophet esai , . , . who saith in plaine tearmes , that gods people ought not to goe from the liuing to the dead , but to the law and to the testimonie . a memorable example hereof is recorded in . sam. . the obseruation whereof , will discouer vnto vs the chiefe : points of necromancie . there saul about to encounter the philisti●s , beeing forsaken of god , who refused to answer him , either by dreames , or by vrim ; or by the prophets , inquired for one that had a familiar spirit : and hearing of the pythonesse at endor , went vnto her by night , and caused her to raise vp samuel , to tell him of the issue of the warre . now the witch at his request raised vp the deuill , with whome shee was confederate , in samuels likenesse ; who gaue him answer concerning his owne ouerthrowe , and the death of his sonnes . which example declareth plainely , that there is a kind of diuination , whereby witches and sorcerers reueale strange things , by means of the deuill appearing vnto thē in the shapes or shadowes of the dead . touching the truth of this example , two questions may be mooued . the first is , whether that which appeared , was true samuel or not ? some say it was samuel indeede : others ( who hold that there are no witches ) denie that it was either samuell , or the deuill ; and affirme it to be some other counterfeit comming in samuels attire to deceiue saul : both which opinious are false and here to be confuted . and first , that their opinion which say that true samuel appeared vnto saul , is a flat vntruth , i prooue by these reasons . i. before this time , god had withdrawne his spirit from saul , as himselfe confesseth , and denied to answer him any more by ordinarie meanes , in such sort as before he had done . hereupon i gather , that it is was not probable , that god would now vouchsafe him the fauour to suffer samuel to come vnto him extraordinarily , and tell him what should be the end of his warre with the philistins : and to this purpose it is affirmed twise in that chapter , that god had taken his good spirit from saul . ii. the soules of the faithfull departed , are in the hands of god , and doe rest in glorie with himselfe , and their bodies are in the earth , and there rest in peace . so saith the voice from heauen , reuel . . . blessed are the dead that die in the lord : for they rest from their labours , and their works , that is the reward of their workes , follow them immediatly , or at the heeles , as the word signifieth . now suppose the deuill had power ouer samuels bodie , yet to make true samuel , he must haue his soule also . but it is not in the power of the deuill , to bring againe the soules that are in heauen vnto their bodies , and so to cause them to appeare vnto men vpon earth , and to speake vnto them . the deuills kingdome is in hell , and in the hearts of wicked men on earth ; yea whiles the children of god are in this world , he vsurpeth some authoritie ouer them , by meanes of their owne corruption : but heauen is the kingdome of god and his saints , where satan hath nothing to doe , considering that there is no flesh or corruption , to make him entrance or yeeld him intertainement . neither can it be prooued by scripture , that the deuill can disturbe either the bodies or soules of them that die in the lord : and therefore the witch with all her power and skill , could not bring samuels rotten bodie ( for so no doubt it was now ) and soule together . iii. this shape which appeared suffered saul to adore and worshippe it , where is the true samuel would neuer haue receiued adoration from saul the king , though it had beene in ciuill manner onely . whome then did saul adore ? answ. the deuill himselfe , who beeing an enemie to the glorie of god , was content to take to himselfe that honour , which a king in dutie is to performe to god himselfe . iv. if it had beene true samuel , he would certainly haue reproued saul for seeking helpe at witches , contrarie to gods commandement , & that doctrine which he had taught him from god in his life time . but this counterfeit reproued him not , and therefore it is not like to be the true prophet of god , but satan himselfe , framing by his art and skill the person and shape of samuel . but it is alleadged to the contrarie , that samuel a●ter his sleepe , prophesied of the death of saul , ecclesiastic . . v. . a●ter his sleepe also he told of the kings death , &c. answ. that booke penned by iesus the sonne of sirach is a very worthie description of christian ethicks , contaming more excellent precepts for manners , then all the writings of heathen philosophers , or other men . but yet it is not scripture , neither did the church euer hold and receiue it as c●●onicall : yea , the author himselfe ●●sinuateth so much in the beginning thereof : for in the preface he disableth himselfe to interpret hard things , and after a sort craues pardon for his weaknesse , which is not the manner of the men of god , that were pen-men of scripture . for they were so guided by gods spirit in their proceedings , that nothing could be hard vnto them . this priuiledge no ordinarie man hath assurance of : and therefore this author writing vpon his owne priuate motion , was subiect to error , and no doubt this speach of his , beeing contrarie to that which is recorded in the canonicall scriptures , is a flat vntruth . secondly , it is obiected , that the scripture calleth him samuel , that appeared vnto saul . ans. the scripture doth often speake of things , not as they are in themselues , but as they seeme to vs. so it is affirmed , gen. . . that god made two great lights , the sunne and moone : whereas the moone is lesser then many starres , yet because in regard of her nearenesse to the earth , shee seemeth to vs greater then the rest , therefore shee is called a great light . in like manner idols in the scripture are called gods , not that they are so indeed , ( for an idoll is nothing , . cor. . . ) but because some men doe so conceiue of them in their mindes . in a word ; the scripture oftentimes doth abase it selfe to our conceit , speaking of things not according as they are , but after the manner of men ; and so in this place calleth counterfeit samuel , by the name of the true samuel , because it seemed so vnto saul . the third obiection : that bodie which appeared , prophecied of things that came to passe the day after , as the death of saul , and of his sonnes ; which indeede so fel out , and at the same time , therefore was like to be samuel . answ. there is nothing there said or done , which the deuill might not doe . for when the lord vseth the deuill as his instrument to bring some things to passe , he doth before hand reueile the same vnto him : and looke what particulars the deuill learneth from god , those he can foretell . now the truth is , satan was appointed by god to worke sauls ouerthrowe , and it was made knowne vnto him when the thing should be done ; by which meanes , and by none other , the deuill was enabled to foretell the death of saul . where ( by the way ) obserue , that in this case the deuill can reueale things to come certenly , to wit , if he be appointed gods immediate instrument for the execution of them , or knowes them by light of former prophecies in scripture . fourthly , dead men doe often appeare and walke after they are buried . ans. it is indeede the opinion of the church of rome , and of many ignorant persons among vs , but the truth is otherwise . dead men doe neither walke , nor appeare in bodie or soule after death : for all that die , are either righteous , or wicked : the soules of the righteous goe straight to heauen , and the soules of the wicked to hell , and their remaine till the last iudgement : and therefore of the iust it is said , that they are blessed when they die , because they rest from their labours , apoc. . . but how doe they rest , if after they be dead they wander vp and downe in the earth ? if it be said , that moses and elias appeared when christ was transsigured in the mount ; and that lazarus rose again , and at christs resurrection many dead bodies rose againe and appeared . i answer ; there were two times when god suffered the dead to be raised vp againe ; either at the planting of his church , or at the restoring and establishing of it , when it was rased to the foundation . thus at the restoring of religion in elias and elishaes times , the sonne of the shunamitish woman , . king. . . and the widowes sonne at sarephta , . king. . . were raised . againe , when god would restore his church , which was fallen to idolatrie about the death of elisha , he caused the like miracle to be wrought in the reuiuing of a dead man by the touching of elishaes dead carkeise in the graue , thereby to assure the people of their deliuerance , and to cause them to embrace the doctrine of the prophet after his death , which in his life they had contemned . in like manner at the establishing of the gospel in the new testament , it pleased christ to raise vp moses and elias , and to make them knowne to his disciples by extraordinarie reuelation , that they might beleeue that the doctrine which hee preached was not newe , but the same in substance with that which was recorded in the law and the prophets , both which were represented by moses and elias . so also he wrought the miracle vpon lazarus , the widowes sonne , and lairus daughter , thereby to sliewe the power of his godhead , the truth of his calling , the testimonie of his doctrine : lastly , to make knowne the power of his resurrection , he caused some to rise and appeare to others , when he himselfe rose againe . but out of these two times we haue neither warrant nor example , that god suffered the dead to be raised vp . wherefore those instances will not any way confirme samuels appearing , which indeed was not true , but counterfeite and forged by the deuill himselfe . now for the second opinion , of those which denie that there be any witches , and thereupon hold that this was a meere cosenage of the witch , suborning some man or woman to coūterfeit the forme , attire , and voice of samuel , thereby to delude saul , that also is vntrue . for he that spake foretolde the ruine of saul , of his sonnes , and of his armie , yea the time also wherein this was to come to passe : whereas in likelihood no man or woman in all israel , could haue foretold such things before hand of themselues . it was not then any cosenage , as is affirmed , but a thing effected by the deuill , framing to himselfe a bodie in the likenesse of samuel , wherein he spake . if therefore it be manifest , that by counterfeit apparitions of the dead witches and sorcerers can foretell things to come : hence sundrie points of witchcraft may be obserued . first , that there is a league between the witch and the deuill . for this was the cause which mooued saul to seeke to witches , because neither he himselfe , nor any of his seruants could raise vp satan in samuels likenesse , as the witch of endor did . but saul beeing a king , might haue commanded helpe from all the wise and learned men in israel , for the effecting of such a matter : why then would he rather seeke to a silly woman , then to them ? the reason was , because shee had made a compact with the deuil , for the vsing of his helpe at her de ●aund , by vertue whereof he was as readie to answer , as she to call him ; whereas saul and the learned iewes , hauing made no such league , neither he by his power , nor they by their skill , could haue performed such a worke . secondly , the deuill will be readie at the call and command of witches and sorcerers , when they are intending any mischiefe . for here the witch of endor no sooner spake , but he appeared , and therefore the text giues her a name that signifieth one hauing rule and command ouer pytho , that is , the familiar spirit : yet when he is commanded , he yeelds not vpon constraint , but voluntarily , because he builds vpon his owne greater aduantage , the gaining of the soule of the witch . where by the way , let it be obserued , what a pretious thing the soule of man is ; the purchasing wherof , can make the proud spirit of satan so farre to abase it self , as to be at the command of a silly woman . againe , what an inueterate malice satan beareth to man , which for the gaining of a soule , will doe that which is so contrarie to his nature . it may teach man , what to esteeme of his soule , and not to sell it for so base a price . thirdly , by this , the great power of the deuill in the behalfe of the sorcerer , is made manifest . for he was presently at hand to counterfeit samuel , and did it so liuely and cunningly , as well in forme of bodie , as in attire and voice , that saul thought verily it was the prophet : which may be a caueat vnto vs , not easily to giue credit to any such apparitions . for though they seeme neuer so true and euident , yet such is the power and skill of the deuill , that he can quite deceiue vs , as he did saul in this place . sect. iv. hitherto i haue shewed the first kind of diuination by meanes , both true and forged . now followeth the second ; practised without meanes . diuination without meanes , is the foretelling and reuealing of things to come , by the alone and immediate assistance of a familiar spirit . this kind is mentioned and expressely forbidden , leuit. . . ye shall not regard them that worke with spirits . againe , leuit. . . if any turne after such as worke with spirits , to goe a whoring after them , i will set my face against that person , and will cut him off from among his people . so , deut. . . let none be found among you that consulteth with spirits . in which places the holy ghost vseth the word ob , which more properly signifieth a spirit , or deuill , in which sense it is taken in leuit. . . and in . sam . . and by reason of the league which is betweene the witch and the deuill , the same is also giuen to the witch , that worketh by the deuill : and therefore the pythonesse at endor , is both called ob , . sam. . . and shee that ruleth ob. v. , . now this kind of diuination is practised two wayes : either inwardly , when the spirit is within the witch : or outwardly , when being forth of the witch he doth onely inspire him or her . an example of the former waie , the scripture affordeth , act. . . of a woman at philippi , that had a spirit of pytho ; which gather master much vantage with diuining . and this spirit whereby she diuined was within her . for paul beeing molested , said to the spirit , i cōmand thee in the name of iesus christ , that thou come out of her , and he came out the same houre , v. . and because the deuill is wont in this kinde to speake out of the throat and brest , or bellie of the witch p●ssessed , hereunto learned men haue thought that this name ( ob ) is giuen to the deuill , because he speaketh out of the witch , as out of a bottell or hollow vessell : for so the word ob , properly signifieth . secondly , this may be practised when the deuill is forth of the witch , and then he either inspireth her , or els casteth her into a traunce , and therein reueileth vnto her such things as she would know . of this kind , though we haue no example in scripture , yet the histories of the heathen doe affoard vnto vs many instances of experience therein . one of the principall is the historie of the ten sibylles of greece , who were most famous witches , and did prophesie of many things to come , whereof some were true concerning christ and his kingdome , which the deuill stole out of the bible , and some other were false : and all of them they receiued by reuelation from the deuill in traunces . but it will be said , if the deuill reueileth vnto his instruments strāge things in traunces , then how shall a man discerne betweene diabolicall reuelations , and the true gift of prophesie , which god in traunces reueileth vnto his prophets . answ. in this point satan is , ( as it were ) gods ape . for as he in old time raised vp holy prophets to speake vnto the fathers for the building vp of his church : so hath satan inspired his ministers , and furnished his instruments with propheticall inspirations from time to time , for the building vp of his owne kingdome : and hereupon he hath notably counterfeited the true gift of prophecie receiued first from god himselfe . and yet , though in many things they be like , there is great difference betweene them . first , diuine trances may come vpon gods children , either whē the soule remaineth vnited with the bodie , or else when it is seuered for a time . so much paul insinuateth , when he faith of himselfe , . cor. . ● . that he was rapt vp ( as it were in a heauenly trance ) into the third heauen , but whether in the bodie , or out of the bodie , he knew not . but in all diabolical ecstasies , though the body and senses of the witch be ( as it were ) bound or benummed for the time ; yet their soules still ren●aine vnited to their bodies , and not seuered from them . for though the deuill by gods permission may kill the bodie , and so take the soule out of it for euer ; yet to take it from the bodie for a time , and to reunite them againe , is miraculous , and therefore beyond the compasse of his power . secondly , in diuine trances the seruants of god haue all their senses , yea all the powers of soule and bodie remaining sound and perfect , onely for a time the actions and operations are suspended and cease to doe their dutie : but in ecstasies that be from satan , his instruments are cast into frenzies and madnesse : so as reason in them is darkened , vnderstanding obscured , memorie weakned , the braine distempered ; yea , all the faculties are so blemished , that many of them neuer recouer their former estate againe : and they that scape best , doe carrie their blemishes , as the deuills skars , euen vnto their graue . so kind is saran to his friends , that he will leaue his tokens behind him , where euer he comes in this sort . the seruants of god receiue no such blemishes , but rather a further good , and a greater measure of illumination of all the powers of the soule . thirdly , diuine ecstasies tend alway to the confirming of the truth of the gospel , and the furtherance of true religion and pietie . such was peters , act. . . which serued to assure him of his calling to preach the gospel to the gentiles , and to informe his iudgement in this truth , that there was no acception of persons with god , and that to them of the new testament , all things were cleane , and nothing polluted . but the scope of them that are from satan , is principally the suppressing and hinderance of religion , the drawing of the weake into errours , the ratifying and confirming of thē that are fallen thereinto , and the generall vpholding of the practises of vngodlinesse . and by these and such like particular differences , hath god pulled off the deuills vizar , and made him better knowne and discerned of true christians . and thus much concerning diuination , the first part of witch-craft . chap. iiii. of operative or working witch-craft . the second part is that which consisteth in operation , and is therefore called operatiue or working witchcraft . witch-craft in operation , is that which is employed in the practise and reall working of strange things or wonders , and it hath two parts , inchantment , and iugling . sect. i. inchantment is the working of wonders by a charme . this the lord expressely forbiddeth , deuter. . . let none be found among you , that is a charmer . in this description , two points are to be considered : . what things may be done by inchantment , namely wonders , for i say it is the practise of wonders : . by what means these wōders are wrought , that is , by a charme . for the first : the wonders done by inchanters are , . the raising of stormes and tempests ; windes and weather , by sea and by land : . the poysoning of the ayre : . blasting of corne : . killing of cattell , and annoying of men , women , & children : . the procuring of strange passions and torments in mens bodies and other creatures , with the curing of the same : . casting out of deuills . these and such like things inchanters can doe by their charmes . and for proofe hereof , we haue the vniforme consent of all ages , with the records of witches confessions to manifest the same ; besides the testimonie of experience in this age : so as the man that calles it into question , may as well doubt of the sunne shining at noone day . yet for the further declaration thereof , we will alledge what the scripture saith in this point . salomon saith , if the serpent bite when he is not charmed , no better is a babler , eccles. . . thus the words are in our english translation : but they may better be thus read according to the originall : if the serpent bite before he be charmed , what profit hath the master of the tongue thereby ; that is , the charmer . and so they beard this sense : if the inchanter be bitten , before the serpent be charmed , then he hath no benefit by his charme . for salomon in that place giueth vs to vnderstand , what power in●hanters haue , and what they may doe by their charmes , if they come in time , namely , stay the poyson of the serpent , so as he cannot hint , either by biting or stinging . when balae intended euill against israel , he hired balaam to curse them , num. 〈◊〉 . . now this balaam was an inchanting witch ; for though he be called a prophet , yet this was onely in the reputation of the world ; for his practise was to inehant by charmes of words : and to that purpose he was hired to curse gods people , that is , to-bring mischiefe vpon them by charming ; which thing 〈◊〉 he had often and inany 〈…〉 to doe , 〈…〉 but that it pleased god contrary to his endea●ours 〈…〉 out into these words : there is no sorcerie against iacob , nor soothsaying against israel , num. . . as if he should haue said , i know well that sorcerie is powerfull in many things , and of force to bring much mischiefe vpon men , yet it can take no place against the people of god , because he hath blessed them ; and whom he blesseth , them no man can hurt by cursing . inchanters therefore may vpon gods permission worke strange things , as appeares by these places , to name no more . the second point to be obserued , is the meanes whereby these wonders are practised ; these are counterfeit and supposed meanes , not ordained and sanctified by god , which are commonly called charmes . a charme is a spell or verse , consisting of strange words , vsed as a signe or watchword to the deuil , to cause him to worke wonders . first , i say it is a spell consisting of strange words , because in these inchantments , certaine words or verses are secretly vttered , which in regard of the common formes of words are strange , and wherein there is thought to be a miraculous efficacie to bring some extraordinarie and vnexpected thing to passe . a point of it selfe euident and needing no further proofe , considering it is not vnknowne to the more ignorant sort , who are better acquainted with these , then with the word of god. and these words are not all of one and the same kind ; but some are rude and barbarous , neither knowne nor conceiued or vnderstood ; of which the auncienter sort of charmes were wont to be made especially , and some later . some againe are plaine and knowne tearmes , which may be vnderstoode ; as the names of the trinitie , some words and sentences of scripture , as in principto er at verbum , &c. againe , charmes that consist of words , are not all of one sort , but some be imprecations , wishing some euill : others in shewe haue the forme of praises and blessings , whereby the witch either flatteringly commendeth , or fauourably wisheth some good : others againe are made in forme of prayer and petition : and they all are sometimes plainely conceiued , sometimes in ruder and more vnknowne words , as those well know , who haue heard them , or reade them where they are to be sound . secondly , i adde , that the charme is vsed for a sign : and watchword to the deuill , to cause him to worke wonders , wherein standeth the nature and proper end of a charme . the nature , in that it is a diabolicall signe : the end , to cause the deuill to worke a wonder : whereby it is distinguished from all other speeches of men . for all they commonly carrie the nature of the thing , whereof and whereabout they be made , but the charme doth not alwaies follow the nature of the words , but hath another nature in regard of the immediate relation it hath to the deuill , to whome it is a signe . againe , the charme pronounced doth not the wonder , but the deuil admonished by it as by the watchword to doe the feate . now because some are of opinion , in regard of the ordinarie production of strange effects by these meanes , that the spell hath in selfe some vertuit and power to such and such purposes whereinto it is vsed ; i will stand a little in the proofe of the contrarie . that a charme is onely a diabolicall watchword ; and hath in it selfe no such effectuall power or possibilitie to worke a wonder . my reasons are these . first , this must be taken for a maine ground ; that as there is nothing in the world , that hath beeing but from god , so nothing hath in it any efficacie , but by his ordinance . now whatsoeuer efficacie is in any creature from god , it receiued the same into it selfe , either by creation , or since the creation by some newe and speciall institution , appointmēt , and gift of god. for example . the bread in the saerament , by a naturall power giuen vnto it in the creation , serueth to nourish the bodie , and the same bread , by gods speciall appointment in his word , feedes the soule , in that by his ordinance it is made to vs a signe and seale of the bodie of christ broken for vs : and so it is in euerie creature ; if the effect be ordinarie and naturall , it hath it by creation ; if extraordinarie and supernaturall , it hath that by diuine ordination : so that whatsoeuer comes to passe by any other meanes , is by satanicall operation . now charmes and spells , standing of set words and sillables , haue no power in them to worke wonders , either by the gift of nature in the creation , or by gods appointment since the creation : and therfore they haue in them no power at all for any such purpose . this latter part of the reason , beeing the assumption or application of the ground to the present instance , consisteth of two parts , which i will prooue in order . first then i affirme , that by the gift of nature , no words of charmes haue power in thē to worke wonders ; & i prooue it in this manner . i. all words made and vttered by men , are in their own nature but sounds framed by the tongue , of the breath that commeth from the lungs . and that which is onely a bare sound , in all reason can haue no vertue in it to cause a reall worke , much lesse to produce a wonder . the sounds of bells and of many musicall instruments , and the voices of many bruit creatures , are fartr more strong and powerfull , then the voice of a man : yet who knoweth not , that none of all these is auaileable to such purposes . indeede they haue power to affect the minde , by their sweetnes or otherwise , but they are not able to bring to passe a reall worke , either by the inflicting of hurts and harmes , or by the procuring of good . i conclude therefore , that the voice of man by nature , hath no power to worke any wonders . ii. againe , euery thing which hurteth or affecteth another , must necessarily touch the thing which it hurteth or affecteth . for it is a graunted rule in nature , that euery agent worketh vpon the patient by touching : but words vttered in charmes are commonly made of things absent , and therefore though it should be graunted , that they had the power of touching a substance ( which they cannot haue ) yet of thēselues they are not auaileable to bring vpon things absent either good or euill . iii. moreouer , if words conceiued in charmes and spells haue any such power as is pretended , why should not euery word that any man speaketh haue the same power , inasmuch as all words are of the same nature , beeing onely sounds framed in the breast , and vttered by the tongue in letters and syllables ? but experience teacheth , that the same word spoken by another , hath not the same vertue ; for the charme vttered by the charmer himselfe , will take effect ; but beeing spoken in the same manner by another man , that is no inchanter , maketh to no purpose , for nothing is effected by it . iv. that which is in nature nothing but a ba●e signification , cannot serue to worke a wonder , and this is the nature of all words● for as they be framed of mans breath , they are naturall , but yet in regard of forme and articulation they are artificiall and significant , and the vse of them in euery language is , to signifie that which the author thereof intended ; for the first significations of words , depe●●●d vpon the will and pleasure of man that framed and inuented them . beeing therefore inuented onely to shew or signifie some thing , it remaines that neither in nature nor proper vse , they can be applied to the producing of wounderfull and strange effects . thus the former part of the assumption is cleared . in the second place i affirme , that the words of charmers haue not this power in them , by any speciall gift , blessing , or appoyntment of god , since the creation ; which is the other part of the assumption . and i shew it thus : whatsoeuer is powerfull and effectual to any end or purpose , by gods gift , blessing , or appointment , the same is commanded in his word to be vsed , and hath also a promise of blessing annexed to the right vse therof . to vse the instance before made for explanation sake . the bread in the lords supper , hath this power and propertie giuen it by christ , to seale & signifie vnto euery beleeuing receiuer the bodie of christ ; and by this propertie giuen it , it is a●eileable to this purpose ; though it be a thing aboue the common and naturall vse of bread ; & thereupon we haue warrant from christs owne commandement , ordinance , and example so to vse it . but in the whole bodie of the scripture , there is not the like commandement to vse the words of charmes for the effecting of wonders , much lesse the like promise of blessing vpon the same so vsed : therefore the conclusion is , that god hath giuen no such power vnto them in speciall . if it be asked then , what they are , and whereto they serue ? i ansvver , they are no better then the deuills sacraments and vvatchvvords , to cause him to doe some strange vvorke . for the inchanter hath relation in his minde to the deuil , vvhose helpe he hath at hand by couenant either open or secret ; or at least some superstitious opinion of the force of the vvords , vvhich is a preparation to a couenant . the truth of this doctrine , hovvsoeuer it be thus made manifest , yet it findes not generall intertainement at all mens hands . for there are and haue beene some learned men , in all ages , who maintained the contrarie , both by word and writing ; and namely , that there is great vertue & power in words pronounced in time and place , to effect strange things . for proofe wherof they alledge these reasons . first , that the bare conceit and imagination of man , is of great force to doe strange things ; and therefore words expressed much more . ans. the ground of the reason is naught . imagination is nothing els but a strong conceit of the minde touching any thing , whatsoeuer it be , and by reason of the communion that is betweene the bodie and soule being together , it is of great force to work within the man that imagineth diuersely , and to cause alteration in himselfe , which may tend either to the hurt or to the good of his owne bodie : but yet imagination hath no force out of a man to affect or hurt an other . a man ( conceiuing desperately of his owne estate ) by the strength of imagination may kill himselfe ; but the same conceit , be it neuer to strong , can not hurt his neighbour . for it is no more then cesars image vpon his coyne , which serueth onely to represent cesar : so imagination is nothing but the representation of some thing in the minde by conceit , and therefore as the person of cesar is nothing hurt though his image be defaced ; so when we conceiue of men in our mindes , though neuer so badly and malitiously , yet all is of no force to hurt or annoy them , either in person or state . secondly , they alleage that witches by malitious and wrie lookes in anger and displeasure ; may and do hurt those vpon whom they looke , whether they be men or other creatures . and it is an old receiued opinion , that in malitious and ill disposed persons , there proceed out of the eye with the beams , noysome and malignant spirits , which infect the ayre , and doe poison or kill , not onely them with whome they are daily conuersant , but others also whose companie they frequent , of what age , strength , and complexion so euer they be . ans. but the opinion is as fond , as it is old : for it is as much against nature that such vertue should proceede out of the eye , or such spirits breake out of the nerves to the partie hated , as it is for the blood of the bodie , of it selfe , to gush out of the veines . yet for the ratifying of this opinion they alleadge that which is written in gen. . . where iacob laide spe●kled ●oddes before the sheepe in their watering troughes , & that by gods appointment , for this ende , that they might bring forth partie coloured lambs . i answer , that was not a worke of sight , but a speciall and ex●raordinarie worke of gods prouidence vpon iacob in his necessitie , as we may plainely see in the chapter next following v. . & . . yea it was taught iacob by god himselfe : and ●f it had been an ordinarie work , doubtlesse the ga●●es thereof beeing so good , iacob would haue done it againe afterward : but we neuer read that he did it againe . and be it granted it were a naturall worke , yet it cannot prooue witching by sight , because the sheepe receiued into their eyes the species and resemblance of the rodds , which is according to nature : whereas in fas●ination or bewitching by sight , malignant spirits should not be receiued in , but sent forth of the eye , which is against nature . yea , but the basiliske or cockatrice doth kill man and beast with his breath and sight , yea , the wolfe takes away the voyce of such as he suddenly meetes withall and beholds , and why may not wicked men or women doe the like ? an. indeede it is a thing receiued by common errour , and held of some for a truth ; but no experience of any man hath yet beene brought for the proofe thereof , and therefore it is to be reputed as fabulous . thus much in probabilitie may be thought ( if the allegatiō should be true ) that the basilis●e beeing possessed of a thicke poyson , may by his breath send forth some grosse venemo●s vapours , and thereby infect the ayre , and poison the thing that is neere vnto him . and that the soddaine and vnexpected beholding of the venemous cock●trice , or the ravenous wolfe , ( beeing creatures in their kind fearefull , especi●ll● to those that are not acquainted with them ) may cause present astonishment , and consequently perill of death . but that this should be done by the ei●s of these creatures only , in māner aforesaid , it is not credible ; and therefore a●thors haue vpon good ground denied i● as beeing confirmed neither by reason , nor experience . thirdly , they reason thus ; ●nchanters by whispering of words in charmes can stay the stinging and poisoning of serpents : for so dauid in effect speaketh ; that the voice of the charmer charmeth the serpent , psal. . . it may seeme therefore that there is no small force in words for the effecting of strange works . ans. it must be granted that the charmer may inchant the serpent : but how ? not by vertue of the words in the charme , but by the power of the deuill , who then is stirred vp , when the charme is repeated , to doe the thing intended . the truth of this answer appeares by the words of the text , as they are read in the originall , that the inchanter ioyneth societies very cunningly , namely , with the deuill . now these s●ci●ties betweene satan and the charmer , are the very ground of the worke vpon the serpent : which worke , vpon confederacie formerly made , is done by the deuill ; and the words of the charme are no more but the inchanters item or watchword , to occasion him thereunto . and let any other man reapeat the same words a thousand times , that either is not thus confederate with satan , or hath not a superstitious opinion of charmes , and al his labour will be in vaine . fourthly , the word of god is of great force in the hearts of men to con●ert and change them , as it is vttered by the mouth of mortall man : and this force is not in the man by whom● it is spoken : where then should it be , but in the 〈◊〉 ? and if in the words , why may not other words be of like 〈◊〉 beeing vttered by man ? ans. . the power of gods word comme●● not from this , that it is a word , and barely vttered out of the mouth of a man : for so it is a d●ad letter : but it proceedeth from the powerfull operation of the spirit , annexed by gods promise thereunto , when it is vttered , read , and conceiued which operation if it were taken away , the word might be preached a thousand yeares together , without any fruit or effect , either to saluation or condemnation . . the word of god is powerfull by the concurrence of the worke of the spirit , not in all things : as for example , in raising winds and tempests , in infecting the ayre , in killing and annoying men or other creatures ; but in the conuersion of sinners , in gathering the elect , and in confirming those that be called : and this power it hath also by his speciall blessing and appointment . . furthermore , the same word is not of power , when it is barely read , heard , or spoken , vnlesse it be also conceiued in the vnderstanding , receiued with reuerence , treasured vp in the memorie , and mingled with faith in the heart : whereas the bare reading and muttering ouer the words of a charme by an inchanter , though in an vnknowne to●gue , in ●ude and barbarous words , is sufficient to procure the working of wonders . now , though the word of god be in it selfe pure , and serue to excellent purpose , as hath beene saide , yet by the way we may remember ; that as it is with all things that are most pretious , nothing is so excellent in it kind , which may not be abused ; so it is with this heauenly word : for it is and may be made a charme two waies . first , when some part of it , is indeede vsed for a charme . thus many texts of scripture , both in latin and other languages , haue beene abused by inchanters , as might easily be shewed . secondly , when it is heard , read , recited , or made a matter of praier without vnderstanding . and thus the ignorant man , as much as in him lyeth , makes it a charme . for in his ordinarie vse thereof , he neither conceiueth , nor taketh care to vnderstand it , as lamentable experience teacheth . yet in neither of these is the very bare repeating of the word effectuall . for as when a man heares or reades it , vnlesse the spirit of god inlighteneth his heart , it is to no purpose ; so when it is made the matter of a spell , nothing will be effected , vnlesse the deuill either by conf●deracie , or superstitious conceit be drawne to conferre his helpe in the point , for his owne aduantage . howbeit , of all inchantments these are the most dishonorable to god , most acceptable to satan , and most hurtfull to the charmer , which are made of the scriptures . for beside the sinne of witchcraft in the charming , this inconuenience 〈◊〉 , that satan procureth more credite to one of th●se , then to twentie other , because the words are scripture ; hereby clo●ing his mischie●ous practises vnder the colour of holynes , and so confirming the truth of that which the holy ghost saith , that when he worketh most deceitfully , he transformes himselfe into an angell of l●hgt , ● cor. . . he knoweth well , that ordinarie words seeme nothing to some men , therfore he teacheth and suggesteth phrases and sentences out of the word , for such vngodly ends , that euen the grace of them fet●hed from the scriptures , may make them s●●mefull . wherefore let euery one that is indued with grace and knowledge , d●ely consider this with himselfe . cannot gods word be effectuall , when it is vsed to edification , vnlesse the worke of his owne spirit accompany the same ? then surely it is impossible , that the same which is holy , beeing vsed to an euill ende , should be powerfull , except the deuill affordeth his helpe for the effecting thereof . to conclude therefore , let men say what they will , the truth is this , that words of inchantment , be they neuer so holy or prophane , either by way of cursing or blessing , haue no power of themselues to the producing of strange workes : but are ( as hath beene said ) onely diabolicall signes , admonishing the deuill of some wickednes intended and desired , which he through his power must cause to be done . and thus much of inchantment standing vpon the practise of wonders by a charme . to this head of inchantment , sundry other practises of witches are to be referred , the chiefe whereof are these . first , the vsing and making of characters , images , or figures , specially the framing of circles , for this end to work wonders by them . as , to draw the picture of a child , or mā , or other creature in clay , or waxe , and to burie the same in the ground , or to hide it in some secret place , or to burn it in the fire , therby intending to hurt or kill the partie resembled . againe , to make an impression into the saide picture , by pricking or gashing the heart or any other place , with intent to procure dangerous or deadly pains to the same parts . this is a meere practise of inchantment , & the making of the image , and vsing of it to this end , is in vertue a charme , though no words be vsed . for the bare picture hath no more power of it selfe to hurt the bodie represented , then bare words . all that is done commeth by the worke of the deuill , who alone by the vsing of the picture in that sort , is occasioned so or so , to worke the parties destruction . secondly , hither we may referre the vsing of amulets , that is , remedies and preseruatiues against inchantments , ●orceries , and bewitchings , made of herbes or some such things , and hanged about the necke for that ende . thirdly , the vsing of exorcismes , that is , certaine set formes of words vsed in way of ad●uration , for some extraordinarie ende . a practise vsuall in the church of rome , whereby the priest co●iures the salt , holy-water , creame , ●pittle , oyle , pal●es , &c. all which are in truth meere inchantements . for howsoeuer the councell of trent hath ratified thē by their decrees , & so commended them to general vse within the compasse of the popish church ; yet they haue in them no power or abili●ie of blessing or cursing , either by nature , or gods appoyntment . fourthly , in this number we reckon the vsing of the name iesus , to d●iue away the deuill , or to p●euent witchcraft ; a common practise among the ignorant . wherein the wonderfull malice of satan bew●aies it selfe , in making the ignorant people thinke that christ is a coniurer , and that there is vertue in the naming o● his name , to doe some strange thing . whereas the truth is , he careth neither for this name , nor for all the names of god , if a man goes no further thē the bare repeating of them ; but rather delighteth to see them so abused and disgraced . and hereupon it is , that in all coniurations , when he is raised by the sorcerer , he is willing to be adi●red by all the holy names of god that are in the scripture , to the ende , that he may the more deepely seduce his owne instruments , and make them to thinke that these holy names will bind him , & force him to yeeld vnto their desires in the particular , when indeede there is no such matter . which point throughly considered , may admonish vs to take speciall heede of these cunning glozes and deuillish insinuations , whereby he intendeth to delude vs ; alway remembring , that the apostles themselues , to whom the power of working miracles was giuen , did neuer acknowledge the worke to be done by the name of iesus , but as s. peter affirmeth , through faith in his name , act. . . . fiftly , the crossing of the bodie , to this ende , that we may be blessed from the deuill . a thing vsuall euen of latter times , specially in popery ; wherein the crosse carrieth the very nature of a charme , and the vse of it in this māner , a practise of inchantment . for god hath giuen no such vertue to a crosse , either by creation , or speciall priuiledge and appointment . six●ly , the scratching ●f a witch to discouer the witch . for it is a means which hath no warrant or power thereunto , either by the word of god , or frō nature , but onely from the deuill ; who if he yeeldeth either at crossing , or scrat●hing , he doth it willingly , and not by compulsion , that he may feede his instrument with a false faith and a superstitious cōceit , to the dishonor of god , and their owne ouerthrowe . in a word , looke whatsoeuer actions , gestures , signes , rites , and ceremonies are vsed by men or women to worke wonders , hauing no power to effect the same , either by creation and nature , or by speciall appointment from god , they must all be referred to this head , and reckoned for charmes . the vse . now considering that all kinds of charmes are the deuills watch-words to cause him to worke the wonder , and haue no vertue in them , be the words wherein they are conceiued neuer so good : hereby we must be admo●●shed , to take heede of the vse of them , and all other vnlawful ceremonies , both in respect of their formes , be they praises or praiers , or imprecations ; as also in regard of their endes , be they neuer so good in outward appearance . but alas ! the more lamentable is the case , charming is in as great request as physicke , and charmers more sought vnto then physicians in time of neede . there be charmes for all conditions and ages of men , for diuers kinds of creatures , yea for euery disease ; as for head-ach , tooth-ach , stitches , and such like . neuerthelesse , howsoeuer some haue subiected themselues to such base and vngodly meanes , yet the vse hereof by the mercie of god , hath not beene vniuersall . and those that haue sought for helpe , are to be aduised in the feare of god , to repent of this their sinne , and to take a better course . let them rightly consider , that they haue hither to depended vpon satan for helpe , and consequently haue dishonoured god , and renounced lawfull meanes sanctified by him , which should not haue beene done in case of the greatest worldly gaine . for no man may doe euill , that good may come of it . but they that vse the helpe of charmers , and consult with wisemen , are wont to alleadge something in defence or excuse of their practise . first , that they for their part , meane no hurt , they know no euill by the man whome they seeke to , they onely send to him , and he does them good , how , and in what manner they regard not . ans. . indeed many be ignorant of the inchanters courses . but in cases of losse and hindrance , men ought not onely to inquire the meanes , but to waigh and consider the warrantablenes thereof , otherwise they doe not that they doe of faith , and so are guiltie of sinne before god , rom. . last vers . . put the case they themselues meane no hurt , yet in this action they doe hurt to themselues , by reposing trust in things , which vpon better consideration they shall finde to be dishonourable , and therefore hatefull to god. secondly , they alledge ; we goe to the physician for counsell , we take his recipe , but we know not what it meaneth ; yet we vse it , and finde benefite ; if this be lawfull , why may we not as well take benefit by the wiseman , whose courses we be ignorant of ? ans. . physick vsed in time and place , is a worthy ordinance of god , and therefore beeing rightly vsed , god giues his blessing to it . but for inchantment it was neuer sanctified by god , and therefore cannot be vsed in any assurance of his blessing . . the physicians receit being a composition and mixture of naturall things , though a man knowes it not , yet he takes it into his stomake , or applies it to his bodie , and sensibly perceiues the vertue and eff●cacie thereof in the working : whereas the charmers course consisteth of words , which neither are knowne in themselues , nor are manifest in their vse to sense or vnderstanding . and hereby it is plaine , there is not the same reason of physicke and charmes : the one hauing a sensible operation by vertue giuen it of god ; the other insensible , and wrought aboue ordinaric meanes by the worke of satan . thirdly , they alleadge , god is mercifull , and he hath prouided a salue for euery sore , they haue vsed other means , but they haue not succeeded , and what should they doe more , may they not in extremitie repaire to the inchaunter , and see what he can doe for them , rather then their goods and cattell should be lost and spoyled ? ans. . it were better for you to bide by the losse , yea to liue and die in any sickenes , then to tempt god by seeking help at charmers hands : for their helpe is dangerous , and commeth from the deuill , whereupon if ye rest your selues , ye ioyne league with him , and so hazzard eternally the safetie both of bodies and soules . . vse good meanes allowed of god , and when they haue beene vsed often without successe , proceede not to other courses , but referre your selues to god , and say with iob , the lord hath giuen , and the lord hath taken away : blassed be the name of the lord , iob . . and thus much of inchanting , the first part of operatiue witchcraft . sect. ii. the second part is iugling . iugling , is the deluding of the eye with some strange sleight done aboue the or linar●e course of nature . in this description there are two points necessarily required in the point of iugling , delusion of the eye , and extraordinarie sleight . delusion is then performed , when a man is made to thinke he sees that , which indeede he sees not . and this is done by the operation of the deuill diuersly , but especially three waies . first , by corrupting the humour of the eye , which is the next instrument of sight . secondly , by altering the ayre , which is the meane by which the obiect or species is carried to the eye . thirdly , by altering and changing the obiect , that is , the thing seene , or whereon a man looketh . this deluding of the sense , is noted by paul , gal. . . o foolish gal●tians , who hath * bewitched you ? where the spirit of god ●eth a word borrowed from this kind of sorcerers , which in full meaning signifieth thus much : who hath deluded your eyes , and caused you to thinke you see that , which you see not . as if he should haue said , looke as the iugler , by his deuillish art , deludeth the outward eye , and maketh men thinke they see that , which indeede they doe not : euen so the false apostles , by their erroneous doctrine , haue deluded the eies of your minds , and haue caused you , galatians , to iudge that to be the word of god , which is not , and that to be truth , which is error and falshood . paul giues vs to vnderstand by the very phrase vsed , that there is such a kind of iugling , as is able to deceiue the eye : for otherwise his comparison would not hold . the second thing required in iugling , is a sleight done aboue the order and course of nature . this is the point which maketh those conueiances to be witchcraft . for if they were within the compasse of nature , they could not be rightly ●earmed and reputed sorceries ; considering that diuerse men , by reason of the agilitie of their bodies , & sleight of their hands , are able to worke diuers feats , which seeme strange to the beholders , and yet not meddle with witchcraft . againe , some by the lawfull art of the optiks , may shew strange & admirable things , by meanes of light and darknesso , and yet may be free from impution of magicall worke● ; because they keepe themselues wholly within the power and practise of nature . but sleights done 〈◊〉 ouer and aboue delusiō , must passe the ordinarie bounds and precincts of nature , and so are made points of witchcraft . one memorable example , for the clearer manifestation of this point , we haue in the scripture , by name in the , , and , chapters of exodus , where moses and aaron wrought wonders before pharaoh , turning the rodde into a serpent , and water into blood , with many other such like . now iannes and iambres ( for so paul calleth them , . tim ▪ . . ) the magicians of egypt , did worke the same miracles which moses and aaron had done : but here was the difference● moses made true creatures , and wrought true miracles , whereas they did all in appearance and outward shew . for theirs were not true reall actions , but onely magicall illusions , wrought by the sleight & subtilty of the deuil , in the practise of lugling . and because some thinke , that the serpents and froggs caused by the magitians , were true creatures , and all their other workes as really and truely done , as those which moses and aaron did , i will here stand a little to shewe and prooue the contrarie , that they were onely in shew and appearance , and not in deede and truth . first then , if the frogs and serpents caused by iannes and iambres were true creatures indeede , and their other sleights true and reall works ; then they were made and caused either by the deuill , or by god himselfe : ( for no man of himselfe can make a rod to become a true serpent . ) but this was done neither by the deuill , nor by god , as shall appea●e in the sequel● . they were not done by the deuill ; because the deuill cannot make a true creature , either serpent or frogge . hovv doth that appeare ? ans. to make a true creature of any sort , by producing the same out of the causes , is a vvork seruing to continue the creation , and is indeede a kinde of creation . now the deuill as he cannot create a thing at the first , so he is not able to continue the same by a new creation : that beeing a propertie belonging to god onely . for better conceiuing hereof , we must know , that god crea●eth two waies : either primarily in the beginning , whē he made all things of nothing , gen. . . or secōdarily , in the gouernment of the world , when he produceth a true creature in a true miracle : yet not making it of nothing ( as he did in the beginning ) but producing it by ministring and in forming the matter immediately by himselfe , without the aide of ordinarie meanes and instruments appointed after the creation . the former is creation properly called ; the latter a continuance thereof . both these god hath reserued to himselfe , as incommunicable to any creature . as for the succession and propagation of creatures in their kinds , as of men , beasts , birds , fishes , &c. it is onely a continuation of the creatures in their kindes , and is wrought by ordinarie meanes of generation ; but is no continuance of the worke of creation . and the deuill by his power may make counterfeits of the true creatures of god , but neither by creating them , nor by continuing their creation ; these two beeing workes peculiar and proper to the deitie alone . againe , if the deuill could turne a rodde into a true serpent , and water into blood indeed , then his power should be equall to the power of the sonne of god himselfe . for the first miracle that he wrought , was the turning of water into wine , loh. . and that was no greater a worke , then the turning of water into blood , or a rod into a serpent . but this were most horrible blasphemic , to match the deuill with the son of god , and his finite power , with the power of the godhead , by which miracles are wrought . and the truth is , satan can worke no true miracles ; neither doth the text import , that the magicians did that which they did by miracle , but by inchantment and sorcerie , exod. . . . & . . in the second place , i affirme that god did not create these creatures , or cause the works of the magicians : to be effected . and this is prooued by the words of paul , . tim. . . who saith , that iannes and iambres ( which did these workes ) withstood moses and aaron , whom god had sent , and by whom he wrought . if then god had wrought with the magicians also , he should haue beene against himselfe , yea , he should haue wrought both waies , for himselfe , and against himselfe , and consequently should haue impeached his ovvne glorie , for the manifestation vvhereof he wrought miracles by moses and aaron ; which vve may not once thinke of god. seeing therefore that these serpents , if they were true creatures , were not created either by satan , because he could not , or by god himselfe , because he would not ; it must needes remaine , that they , & all other the magicians works , were meere illusions , & not otherwise . yet for the further clearing of the matter in hand : the text it selfe yeeldeth sundrie reasons , to prooue that these acts of the sorcerers , were but appearances , and not things really produced . first , they that cā not do a lesser thing , can not possibly do a greater . now moses shewes that the egyptian inchāters could not do a lesser thing then the turning of rodds into true serpents , or waters into blood . for they could not by all their power & skill , preserue themselues from the plagues of egypt , as the botch & other iudgements , exod. . . which was a more easie thing , then to make or change a creature . nay , they were not able to bring forth lice by their inchantment , which seemed to be the least miracle , but acknowledged that to be the ●inger of god , ex. . , . secondly , the text saith , that aarons serpent deuoured their serpents , exod. . v. . hence it followeth , that theirs could not be true creatures . for in all likelihood they were all of the same kind , and of like quantitie , at least in shew . and it was neuer seene , that one creature should receiue into it selfe an other creature of equall bignesse , with preseruation of it selfe . neither hath it been obserued ordinarily , that one creature shold deuoure another of the same kind . it was therefore a worke of gods secret power in the true serpent , wherby he would shew that the other were not true and real , but formall & imaginarie . thirdly , if the magicians had beene able to haue made true frogges and serpents , then by the same power they might have remooued those which moses brought : for the like abilitie is required in both : yet this they could not doe , but were faine to intreat moses , to pray for their remooueall . so saith the text , then pharaoh called for moses and aaron , and said , pray , &c. exod. . . lastly , the frogges which moses caused , when they were remooued , beeing gathered on ●eapes , caused great corruption , and the whole land stanke of them , exod. . . againe , the water turned into blood , made the fish in the riuer to die , and the water to stinko , so that the egyptians could not drinke of the water of the riuer , exod. . . but we read of no such effect of the frogges and waters of the inchanters , which doubtlesse would haue followed as well as the other , if both had beene true and reall creatures . it remaines therefore , that these were but meere appearances and iugling trickes , and the sorcerers themselues iuglers , yea all their works but sleights , caused by the power and subtiltie of satan , and no true works , as hath beene said . thus i haue declared the whole nature , grounds , and kinds of this damnable art. chap. v. what witches be , and of how many sorts . hauing in the former part of this treatise opened the nature of witchcraft , and thereby made way for the better vnderstāding of this iudiciall lawe of moses , i come now to shew who is the practiser hereof , whome the text principally aimeth at , namely , the witch , whether man or woman . a witch is a magician , who either by open or secret league , wittingly and willingly , consenteth to vse the aide and assistance of the deuill , in the working of wonders . first , i call the witch [ a magician ] to shew what kind of person this is : to wit , such a one as doth professe and practise witchcraft . for a magician is a professor and practiser of this arte , as may appeare , act. . . where simon a witch of samaria is called magus , or simon the magician . againe , in this generall tearme , i comprehend both sexes or kindes of persons , men and women , excluding neither from beeing witches . a point the rather to be remembred , because moses in this place setting downe a iudiciall ●awe against witches , vseth a word of the feminine gender [ ●●ecasbephah ] which in english properly signisieth , a woman wicth : whereupon some might gather , that women onely were witches . howbeit moses in this word exempteth not the male , but onely vseth a notion referring to the female , for good causes ; principally for these two . first , to giue vs to vnderstand , that the woman beeing the weaker sexe , is sooner intangled by the deuills illusions with this damnable art , then the man. and in all ages it is found true by experience , that the deuill hath more easily and oftner preuailed with women , then with men . hence it was , that the hebrues of ancient times , vsed it for a prouerb , the more women , the more witches : his first temptation in the beginning , was with eue a woman , and since he pursueth his practise accordingly , as making most for his aduantage . for where he findeth easiest entrance , and best entertainement , thither will he oftnest resert . secondly , to take away all exception of punishment from any partie that shall practise this trade , and to shewe that weaknes cānot exempt the witch from death . for in all reason , if any might alledge insirmitie , and plead for fauour , it were the woman , who is weaker then the man. but the lord saith , if any person of either sexe among his people , be found to haue entred couenant with satan , and become a practiser of sorcerie , though it be a woman and the weaker vessell , shee shall not escape , she shall not be suffred to liue , she must die the death . and though weakenes in other cases , may lessen both the crime and the punishment , yet in this it shall take no place . the second point in the description , is consenting to vse the helpe of the deuill , either by open or secret league , wittingly and willingly : wherein standeth the very thing , that maketh a witch to be a witch : the yeelding of consent vpon couenaut . by which clause , two sorts of people are expressely excluded from being witches . first , such as be tainted with phrenzy or madnes , or are through weakenesse of the braine deluded by the deuill . for these , though they may be said after a sort to haue societie with satan , or rather he with them , yet they cannot giue their consent to vse his aide truely , but onely in imagination ; with the true witch it is farre otherwise . secondly , all such superstitious persons , men or women , as vse charmes and inchantment for the effecting of any thing vpon a superstitious and erroneous perswasion , that the charmes haue vertue in them to doe such things , not knowing that it is the action of the deuill by those meanes ; but thinking that god hath put vertue into them , as hee hath done into hearbs for physicke . of such persons we ●gue ( no doubt ) abundance in this our land , who though they deale wickedly and sinne grieuously in vsing charmes , yet because they intend not to ioyne league with the deuill , either secretly , or formally , they are not to be counted witches . neuertheles , they are to be aduertis●d in the meane time , that their estate is fearefull . for their present vngodly practises haue prepared them already to this cursed trade , and may bring them in time to be the ranckest witches that can be . wherefore i aduise all ignorant persons , that know not god nor the scriptures , to take heede and beware of this dangerous euill , the vse of charmes . for if they be once conuinced in their consciences , and knowe that god hath giuen no power to such meanes , and yet shall vse them , assuredly they doe in effect consent to the deuill to be helped by him , and thereupon are ioyned in confederacie with him in the confidence of their owne hearts , and so are become witches . the third and last thing in the description , is the end of witchcraft ; the w●rking of wōders . wōders are wrought three wayes ( as hath beene shewed , ) either by diuination , or by inchātment , or by lugling : and to one of these three heads , 〈◊〉 ●eates and practises of witchcraft 〈◊〉 to be referred . now if any man doubt , whether there b●such witches indeede as haue beene ●escribed , let him remember , that beside experience in all ages and countries , wee haue also sundrie examples of them euen in the scriptures . in the old testament we read of balaam , numb . . who though he be called a prophet , because he was so reputed of men , yet indeede he was a notorious witch , both by profession and practise , and would haue shewed his cunning in that kind vpon the israelits , if god had not ●undered him against his will. of the same kinde were the inchanters of egypt exod. . the witches of persia , dan. . and the pythonisse of endor , known for a renowned sorcerer ouer all israel , and therefore sauls seruants beeing asked , could presently tell of her , as we read , . sam. . in the new testament , mention is made of simon , whose name declared his profession● his name was magus , and the text saith , that he vsed witchcraft , and bewitched the people of 〈◊〉 , calling himselfe a great man , act. . . whence it was that after his death , there was a statue set vp in rome in honour of him in the daies of claudius cesar , with this inscription ; simoni deo sancto . and it is not vnlike , but bar-jesus the false prophet at paphus , was a man addicted to the practises of witchcraft , and for that cause was called by a kinde of excellency , elymas the * magician , act. . . . that is , the great or famous sorcerer . lastly , the pythonisse at philippi , that gat her master much aduantage by diuining , act. . . and all these vsed the helpe of the deuill , for the working of wonders . of witches there be two sorts : the bad witch , and the good witch : for so they are commonly called . the bad witch , is he or she that hath consented in league with the deuill , to vse his helpe , for the doing of hurt onely , as to strike and annoy the bodies of men , women , children , and cattell with diseases , and with death it selfe : so likewise to raise tempests , by sea and by land , &c. this is commonly called the binding-witch . the good witch , is he or shee that by consent in a league with the deuill , doth vse his help , for the doing of good onely . this cannot hurt , torment , curse , or kill , but onely heale and cure the hurts inflicted vpon men or cattell , by badde witches . for as they can doe no good , but onely hurt ; so this can doe no hurt , but good onely . and this is that order which the deuill hath set in his kingdome , appointing to seuerall persons their seuerall offices and charges . and the good witch is commonly tearmed the vnbinding witch . now howsoeuer both these be euill , yet of the two , the more horrible & de●●stable monster is the good witch : for looke in what place soeuer there be any bad witches that hurt onely , there also the deuill hath his good ones , who are better knowne then the bad , beeing cōmonly called wise-men , or wise-women . this wil appeare by experience in most places in these countries . for let a mans childe , friend , or cattell be taken with some sore sicknes , or strangely tormented with some rare and vnknowne disease , the first thing he doth , is to bethink himselfe and inquire after some wiseman or wise-woman , & thither he sends and goes for helpe . when he comes , he first tells him the state of the sicke man : the witch then beeing certified of the disease , prescribeth either charmes of words to be vsed ouer him , or other such counterfeit meanes , wherein there is no vertue ; beeing nothing els but the deuills sacraments , to cause him to doe the cure , if it come by witchraft . well , the meanes are receiued , applied , and vsed , the sicke partie accordingly recouereth , and the conclusion of all is , the vsuall acclamation ; oh happie is the day , that euer i met with such a man or woman to helpe me ! here obserue , that both haue a stroke in this action : the bad witch hurt him , the good healeth him ; but the truth is , the latter hath done him a thousand fold more harme then the former . for the one did onely hurt the bodie , but the deuill by meanes of the other , though he haue left the bodie in good plight , yet he hath laid fast hold on the soule , and by curing the body , hath killed that . and the partie thus cured , cannot say with dauid : the lord is my helper ; but the deuill is my helper ; for by him he is cured . of both these kinds of witches the present law of moses must be vnderstood . this point well considered , yeeldeth matter both of instruction and practise . of instruction , in that it shewes the cunning and craftie dealing of satan , who afficteth and tormenteth the body for the gaine of the soule . and for that purpose hath so ordered his instrumēts , that the bad witch giues the occasion , by annoying the body or goods ; and the good immediatly accomplisheth his desire , by intangling the soule in the bands of errour , ignorance , and false faith . againe , this sheweth the blindnes of naturall corruption , specially in ●gnorant and superstitious people . it is their nature to abhorte hurtfull persos , such as bad witches be , and to count them execrable ; but those that doe , them good , they honour and reuerence as wise men and woman , yea secke and 〈◊〉 vnto thē in times of extremitie , though of all persons in the world they be most odious : and satan in them 〈◊〉 the greatest friend , when he is most like himselfe , and intendeth greatest mischiefe . let all ignorant persons be aduised hereof in time , to take heede to themselues , and learne to knowe , god and his word , that by light from thence they may better discerne of the subtile practises of satan and his instruments . for matter of practise ; hence wee learne our duetie , to abhorre the wizzard , as the most pernicious enemie of our saluation , the most effectuall instrument of destroying our soules , and of building vp the deuills kingdome ; yea , as the greatest enemie to gods name , worship , and glorie , that is in the world , next to satan himselfe . of this sort was simon magus , who by doing strange cures and workes , made the people of samaria to take him for some great man , who wrought by the mightie power of god , whereas he did all by the deuill . he therefore beeing a good witch , did more hurt in seducing the people of god , then balaam a bad one could with all his curses . and we must remember that the lord hath set a lawe vpon the witches head , he must not liue , and if death be due to any , then a thousand deaths of right belong to the good witch . but the patrones of witches indeauour to delude the true interpretation of that lawe . for by a witch ( say they ) we must vnderstand a poisoner , and they alledge for that purpose the . interpreters , who translate the original word [ mecashephah ] by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth a poisoner . i answer : first ; the word vsed by the . interpreters signifieth indeede so much , yet not that onely , but also a vvitch in generall , as may appeare in sundrie places of scripture . the apostle , reckoning vp witchcraft among the workes of the flesh , vseth the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not for poysoning , but for all magicall arts , as hierome testifieth vpon the place . and that it must necessarily be so translated , it is euident , because in the next verse murther is termed another worke of the flesh , vnder which , poisoning and all other kinds of killing are comprehended . and the same word is vsed in the like sense , reu. . . and . . againe , the word [ mecashephah ] which moses vseth , is ascribed to the inchanters of egypt , in the . . and . chapters of exodus ; and to the wisemen of babel , dan. . who are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the translation of the seauentie : and both sorts of them were witches and sorcerers . the kings of egypt and babylon vsed these [ mecashephim ] for sundrie purposes , and made them of their counsell ; and if they had beene according to this allegation , poisoners , it is not like they would haue so fitted the humors of those two princes , pharaoh and nebuchadne●sar , much lesse that they would haue so ordinarily required their presence and assistance , in the businesse there mentioned . thirdly , there is a peremptorie law against the wilfull murtherer , num. . . that he should be put to death , and that no recompence should be taken for his life . in which place all poisoners are condemned , because they are wilfull murtherers . now if here in exodus , by [ mecashephah ] we should vnderstand a poisoner , then there should be one and the same law twice propounded for the same thing , which is not like : and therefore the word vsed by moses in this text , signifieth not a poisoner properly , but a witch . chap. vi. of the punishment of witches . hitherto i haue treated of the nature of witchcraft , both in generall , & particular , and haue also shewed what witches are , both good and badde . and now i proceede to the second point considered in this text , the punishment of a witch , and that is death . in the iudiciall laws of moses ( wherof this is one ) the lord appointed sundrie penalties , which in qualitie and degree differed one from another , so as according to the nature of the offence , was the proportion and measure of the punishment ordained . and of all sinnes , as those were the most heinous in account , which tended directly to the dishonour of god , so to them was assigned death , the greatest and highest degree of punishment . he that despised the law of moses , died without mercy vnder two or three witnesses , hebr. . . the punishment of the theefe , was restitution foure-fold , exod. . . but the murtherer must be put to death , numb . . . the idolater and seducer were commanded to be slaine , exod. . . deut. . . the blasphemer must be stoned , leuit. . . and the vvitch is numbred amongst these grieuous of fend●rs : therefore his punishment is as great as any other . for the text saith , he might not be suffered to liue , exod. . . but why should the vvitch be so sharply censured ? and what should mooue the lord to allot so high a degree of punishment to that sort of offenders ? ans. the cause was not the hurt , which they brought vpon men in bodie , goods , or outward estate . for there be sundrie that neuer did harme , but good onely . vve reade not of any great hurt that was done by the inchanters of egypt , or by the pythonisse of endor , or by simon magus in samaria . and those diuining vvitches , which haue taken vpon them to foretell things to come , hurt not any , but themselues , yet they must die the death . this therefore is not the cause . but what if these doe hurt , or kill , must they not then die ? yes verely , but by another law , the law of murther , and not by the law of vvitchcraft . for in this case , he dieth as a murtherer , and not as vvitch , and so he should die , though he were no vvitch . the cause then of this sharpe punishment , is the very making of a league with the deuill , either secret or open , whereby they couenant to vse his helpe for the working of wonders . for by vertue of this alone it commeth to passe , that vvitches can doe strange things , in diuining , inchanting , and iugling . now let it be obserued , of what horrible impietie they stand guiltie before god , who ioyne in confederacie with satan . hereby they renounce the lord that made them , they make no more account of his fauour and protection , they doe quite cut themselues off from the couenant made with him in baptisme , from the communion of the saints , from the true worship and seruice of god. and on the contrarie they giue themselues vnto satan , as their god , whome they continually feare and serue . thus are they become the most detestable enemies to god , and his people , that can be . for this cause samuel told saul , that rebellion was as the sinne of witchcraft : that is , a most heinous & detestable sinne in the sight of god. the traytour , that doth no hurt to his neighbour , but is willing and readie to doe him the best seruices that can be desired , is notwithstanding by the law of nations , no be●ter then a dead man , because he betraies his soueraigne , and consequently cannot be a friend vnto the common-wealth . in like manner , though the witch were in many respects profitable , and did no hurt , but procured much good ; yet because he hath renounced god his king and gouernour , and hath bound himselfe by other lawes to the seruice of the enemie of god , and his church , death is his portion iustly assigned him by god ; he may not liue . chap. vii . the application of the doctrine of witchcraft to our times . thus hauing deliuered the true sense and interpretation of this iudiciall law , both concerning the sinne of witchcraft , & the persons by whom this sinne is practised ; it remaineth now that i should make some vse thereof , by way of application to the witches of our times . in doing whereof , foure particular questions of moment , are to be handled . i. whether the witches of our times , be the same with those , that are here condemned by the law of moses ? for some there be , and those men of learning , and members of gods church , that hold they are not . ii. if they be the same ( as it shall appeare they are ) then how we may in these daies be able to discerne , and discouer a witch ? iii. what remedie may be vsed against the hurt of witchcraft ? iv. whether our witches are to be punished with death , and that by vertue of this lawe of moses ? sect. i. i. question . whether the witches of our times , be the same with those that are here condemned by moses law ? ans. if we doe well consider the qualitie , and condition of the witches of our daies , we shall easily see that they be the same . for experience sheweth , that whether they be men or women , but especially aged women , they be such persons , as doe renounce god , and their baptisme , and make a league with the deuil , either secretly or openly ; in which the deuill bindeth himselfe to teach them certaine rites and ceremonies , whereby they may be able to worke wonders , as to stirre vp tempests , to reueale secrets , to kill or hurt men , and cattell , or to cure and doe good , according to the tenour of their couenant . the * confessions of witches recorded in the chronicles of countries through all europe , doe with common consent declare and manifest this point . so that howsoeuer our vvitches may differ in some circumstances from those in the time of moses , as either in the instruments , and meanes vsed , or in the manner and forme , or in some particular ends of their practises ; yet in the substance and foundation of witchcraft , they agree with them . for both of them haue made a couenant with the deuill one way or other , and by vertue thereof haue wrought wonders aboue the order of nature . agreeing therefore in the verie foundation and forme of witchcraft , which is the league , and in the proper end , the working of wonders : they must needs be in substance and effect the same with the witches mentioned by moses . and yet this point is denied by some , and the witches of these daies haue their patrons , who vse reasons to prooue , that now we haue none such as we speake of . their reasons are specially three . first , they labour to take away the forme of witchcraft , affirming , that there can be no confederacie made betweene the witch and the deuill , and that for foure causes . i. in euery league and contract the parties must be mur●ally bound each to other : now betweene man or woman , and the deuill , there can be no bond made , and though there could , yet man is bound in conscience to god , to renounce the bond of obedience to satan , and to breake the couenant . ans. there be two sorts of leagues ; lawfull , and vnlawfull : in all lawfull leagues it is true , that there must be a mutuall bond of both parties , each to other , which may not be dissolued ; but in vnlawfull compacts it is otherwise . and no man can say that this league betweene a witch and the deuill is lawfull , but wicked , and damnable , yet beeing once made , howsoeuer vnlawfully , it is a league and compact . this therefore prooueth not , that there can be no couenant at all , but that there can be no lawfull couenant betwixt them , which no man will denie . ii. satan and the witch are of diuers natures : he is spirituall , they are corporall substances : therefore there can be no league made betweene them . ans. the reason is not good . for euen god himselfe , who is of nature most simple and spirituall , made a couenant with adam , renued the same vnto abraham , isaac , and iacob : and continueth it with his church on earth , from age to age . hence it appeareth , that diuersitie of nature in the parties , can not hinder the making of a couenant . and therefore if man may make couenant with god himselfe , who is most spirituall ; then may he likewise come in league with the deuill , whose substance is not so pure and sp●rituall . againe , we must remember , that in making of a couenant , it is sufficient , that the parties consent and agree in will & vnderstanding , though other circumstances and rites , which are but signes of confirmation , be wanting . be it then , that satan hath not a bodily substance , as man hath , yet considering that man is indued with vnderstanding , to coceiue of things , as the deuill doth , and hath also will to yeeld consent , and approbation thereunto , though in a corrupt and wicked manner , there may passe a confederacie , and a couenant may be made , and stand in force betweene them . iii. whatsoeuer the deuill doth in this compact , he doth it in fraud and deceit , neuer meaning in his promises , as man doth , and when both parties meane not one & the same thing , how can they growe to agreement in any kind ? ans. suppose this be true , yet it onely prooueth , that the couenant made betweene them , was deceitfull and vnlawfull . but what of that ? stil it remaineth a bargaine howsoeuer : for it faileth onely in the circumstance , the substance , which is the consent of the parties , was not wanting . iv. vvitches of our times ( say they ) are aged persons , of weake braines , and troubled with abundance of melancholie , and the deuill taketh aduantage of the humor , and so deludes them , perswading that they haue made a league with him , when they haue not , and consequently moouing them to imagine , that they doe , and may doe strange things , which indeed are done by himselfe , and not by them . ans. this reason is a meere melancholike conceit , without ground . and the contrarie is a manifest truth , that they are not so , as is affirmed , parties deceiued by reason of their humors . for first , our vvitches are as wise and politike , yea as craftie and cunning in all other matters , as other men be ; whereas brainsicke persons troubled with melancholy , if their vnderstanding be distempered in one action , it will be faultie likewise in others , more or lesse . againe , our vvitches know that they sinne in their practises of vvitchcraft , and therefore they vse subtill meanes to couer them , and he that would conuict them , must haue great dexteritie to goe beyond them . now if they were persons deluded , through corruption of any humors ; looke what humour caused them to doe a thing , the same would vrge them to disclose it . thirdly , they are also of the same stamp , they take the same courses in all their practises , their consent in word and action is vniuersall . men of learning haue obserued , that all witches through europe , are of like cariage and behauiour in their examinations , and conuictions : they vse the same answers , refuges , defenses , protestations . in a word , looke what be the practises and courses of the witches in england , in any of these particulars , the same be the practises of the witches in spaine , fraunce , italie , germanie , &c. wherefore the case is cleare , they are not deluded by sathan , through the force of humour ▪ ●s is auouched : for such persons , according as they are diuersly ●ake● , would shewe themsel●es diuersly affected , and varie in their speeches , actions , and conceipts , both publike and priuate . fourthly , our witches are wont to communicate their skill to others by tradition , to teach and instruct their children and posteritie , and to initiate them in the grounds and practises of their owne ●rade , while they liue , as may appeare by the confessions recorded in the courts of all countries . but if they were persons troubled with melancholie , their conceipts would die with them . for conceits , and imaginarie ●ancies , which rise of any humour , cannot be conuayed from partie to partie , no more then the humour it selfe . lastly , if this slight might serue to defend witches vnder pretence of delusion through corrupted humours , then here were a couer for all manner of sinnes . for example : a fellon is apprehended for robberie or murther , and is brought before the iudge : vpon examination he confesseth the fact , beeing conuicted the law proceeds to condemnation . the same mans freinds come in , and alledge before the iudge in this māner : this man hath a crazie braine , and is troubled with melancholy , and though he hath confessed the fact , yet the truth is , it was not he , but the deuill , who himselfe committed the murther , and made him thinke he did it , when he did it not , & hereupon he hath confessed . would any man thinke , that this were a reasonable allegation , and a sufficient meane to mooue the iudge to acquite him ? assuredly if it were , vpon the same ground might any sinne be laid vpon the deuils backe , and all good lawes and iudiciall proceedings be made voide . therefore howsoeuer the patrons of witches be learned men , yet they are greatly deceiued in fathering the practises of sorcerie vpon a melancholike humour . but for the further ratifying of their assertion , they proceede , and vse this argument : they which confesse of themselues things false , and impossible , must needs be parties deluded , but our witches doe this , when they be examined or consulted with , as that they can raise tempests , that they are caried through the aire in a moment , from place to place , that they passe through key-holes , and clifts of doores , that they be sometimes turned into catts , hares , and other creatures ; lastly , that they are brought into farre countries , to meete with herodias , diana , and the deuill , and such like ; all which are mere fables , and things impossible . ans. we must make a difference of witches in regard of time . there is a time , when they first beginne to make a league with satan , and a time also after the league is made and confirmed . when they first beginne to grow in confederacie with the deuill , they are sober , and their vnderstanding sound , they make their match waking , and as they thinke wisely enough , knowing both what they promise the deuill , and vpon what conditions , and therefore all this while it is no delusion . but after they be once in the league , and haue beene intangled in compact with the deuill ( considerately as they thinke , for their owne good and aduantage ) the case may be otherwise . for then reason and vnderstanding may be depraued , memorie weakned , and all the powers of their soule blemished . thus becomming his vassalls , they are deluded , and so intoxicated by him , that they wil run into thousands of fantasticall imaginations , holding themselues to be transformed into the shapes of other creatures , to be transported in the ayre into other countries , yea to do many strange things , which in truth they doe not . i come now to their second reason . the witches of our age ( say they ) were not knowne in the daies of moses , nor of christ , therfore that law concerneth them not . to this i answer two waies : first , that their argument is naught : for by the same reason the papists might auouch the lawfulnes of the images of saints , as of peter , paul , and others , yea of christ himselfe , because they were not knowne in the daies of moses , and therefore could not be condemned in the second commandement . whereas contrarily , the spirit of god , hath so framed and penned the lawes morall , and iudiciall , which concerne man , as that they fetch within their compasse all sinnes of all ages , and condemne them . and therefore whatsoeuer is against the law of god written by moses , though it were not knowne , nor heard of , either when the law was made , or afterward , is yet condemned by the same law. againe , i answer , that our witches are the same that were in moses time : and therfore by their owne reason must needes be condemned by this iudiciall lawe . for by the records of auncient writers it is prooued , that about a . yeares before christs birth , shortly after the troian warre , which was . yeare and vpward before the building of the temple by salomon , there were the same vvitches that are now , as the circes , and syrenes , and such like , mentioned in the * narration of that warre , as is manifest to them that knowe the storie . againe , . yeares before christ when the romans made their * twelue tables , which comprised all the lawes whereby that famons commonvvealth vvas gouerned , they made one expressely against witches , euen the same vvith these of our time , for practising the same things , as blasting of corne , hurting of cattell , mer , vvomen , and children , &c. and for the time of christ , though there be no particular mention made of any such witches ; yet thence it followeth not , that there were none : for all things that then happened , were not recorded : and i would faine know of the chiefe patrons of them , whether those parties possessed with the deuill , and troubled with strange diseases , whom christ healed , and out of whom he cast deuills , were not bewitched with some such people , as our witches are ? if they say no , let them if they can prooue the contrarie . the third & last reason is this : christ at his comming abolished all sinne , and therfore miracles & witchcraft thē ceased also . the apostle saith , that he spoiled principalities and powers , and triumphed ouer them vpon the crosse , coloss. . . ans. this argument is friuolous , seruing as well to iustifie the traytor , the theefe , and the murtherer , as the witch . for whereas it is alleadged , that christ abolished all sinne ; we must vnderstand how : not simply , so as sinne should be no more , but onely in part , in this life , reseruing the final destruction thereof to the last iudgement . againe , sinne is not abolished , no not in part vnto all , but onely to the members of christ. whereupon the apostle sa●h , there is no condemnation to them that are in christ , rom. . . because no sinne is imputed vnto them . but vnto witches , and all the enemies of christ , sinne is imputed , and not abolished . to conclude , howsoeuer much is said in their defence , yet the first part is cleare affirmatiuely , that the witches of our time are the same with the witches that were in moses time , in truth and substance . and so much for the first question . sect. ii. ii. quest. how we may be able in these our daies to discerne and discouer a witch ? ans. the discouerie of a witch is a matter iudiciall , as is also the discouerie of a theefe and a murtherer , and belongeth not to euerie man , but is to be done iudicially by the magistrate according to the forme and order of law ; who therefore is set apart for such ends , and hath authoritie both to discouer , and to punish the enemies of god and his church . now for the magistrates directiō in this busines , we are to know , that in the discouerie of a vvitch , two things are required , examination , and conuiction . § . examination is an action of the magistrate , making speciall enquirie of the crime of witchcraft . this action must haue the beginning from occasions , and presumptions . for the magistrate though he be a publike person , and stand in the roome of god , for the execution of iustice , yet he may not take vpon him to examine whom , and how himselfe willeth , of any crime ; neither ought he to proceed vpon sleight causes , as to shewe his authoritie ouer others , or vpon sinister respects , as to renenge his malice , or to bring parties into danger or suspition ; but he must proceede vpon speciall presumptions . those i call presumptions , which doe at least probably , and coniectutally note one to be a vvitch ; and these are certaine signes , whereby the partie may be discouered : i will touch some few of them . the first in order is this : if any person , man , or woman , be notoriously defamed for such a partie . notorious desamation , is a common report of the greater sort of people , with whom the partie suspected dwelleth , that he or she is a witch . this yeeldeth a strong suspition . yet the magistrate must be warie in receiuing such a report . for it falls our oftentimes , that the innocent may be suspected , and some of the better sort notoriously desamed . therfore the wise and prudent iudge ought carefully to looke , that the report be made by men of honestie and credit : which if it be , he may then proceede to make further inquirie or the fact . the second is , if a fellow-witch or magician giue testimonie of any person to be a witch , either voluntarily , or at his or her examination , or at his or her death . this is not sufficient for conuiction , or condemnation , but onely a fit presumption to 〈◊〉 - strait examination of the partie to be made . thirdly , if after cursing there followeth death , or at least some mischiefe . for vvitches are wont to practise their mischieuous facts by cursing and banning . this also is a sufficient matter of examination , not of conuiction . fourthly , if after enmitie , quarelling , or threatning , a present mischiefe doth follow . for parties deuillishly disposed , after corsings doe vse threatnings ; and that also is a great presumption . fiftly , if the partie suspected be the sonne or daughter , the manseruant or maidseruant , the familiar friend , ●eere neighbour , or old cōpanion of a known and conuicted witch . this may be likewise a presumption . for witchcraft is an art that may be learned , and conueied from man to man , and often it falleth out , that a vvitch dying leaueth some of the forenamed , heires of her witchcraft . sixtly , some doe adde this for a presumption , if the partie suspected be found to haue the deuills marke : for it is commonly thought , when the deuill maketh his couenant with then , he alwaies leaueth his marke behinde him , whereby he knowes them for his owne . now if by some casuall meanes , such a marke be descried on the bodie of the partie suspected , whereof no euident reason in nature can be giuen , the magistrate in this case may cause such to be examined , or take the matter into his owne hand , that the truth may appeare . lastly , if the partie examined be vnconstant , or contrarie to himselfe in his deliberate answers , it argueth a guiltie minde and conscience , which stoppeth the freedome of speech and vtterance , and may giue iust occasion to the magistrate to make further enquirie . i say nor if he or shee be timorous and fearefull : for a good man may be fearefull in a good cause , sometimes by nature , sometimes in regard of the presence of the iudge , and the greatnes of the andience . againe , some may be suddenly taken , and others naturally want the libertie of speech , which other men haue . and these are the causes of feare & astonishment , which may befall the good , as well as the bad . touching the manner of examination , there be two kinds of proceeding ; either by a single question , or by some torture . a single question is , when the magistrate himselfe onely maketh enquirie , what was done or not done , by bare and naked interrogations . a torture is , when besides the enquirie in words , he vseth also the racke , or some other violent meanes to vrge confession . this course hath beene taken in some countries , and may no doubt lawfully and with good conscience be vsed , howbeit not in euery case , but onely vpon strong and great presumptions going before , and when the partie is obstinate . and thus much for examination : now followeth conuiction . § . conuiction , is an action of the magistrate , after iust examination , discouering the witch . this action must proceed from iust & sufficient proofes , and not from bare presumptions . for though presumptions giue occasion to examine , yet they are no sufficient causes of conuiction . now in generall the prooses vsed for conuiction are of two sorts , some be lesse sufficient , some be more sufficient . the lesse sufficient proofes are these . first , in former ages , the party suspected of witchcraft , was brought before the magistrate , who caused red hoat yron , and scalding water to be brought , and commanded the partie to put his hand in the one , or to take vp the other , or both : and if he tooke vp the yron in his bare hand without burning , or endured the water without scalding , hereby he was cleared , and iudged free , but if he did burne or scalde , he was then conuicted , and condemned for a witch . but this manner of conuiction , hath long agone beene condemned for wicked and diabolicall , as in truth it is , considering that thereby many times , an innocent man may be condemned , and a rancke witch scape vnpunished . againe , our owne times haue afforded instances of such weake and insufficient proofes . as first , scratching of the suspected partie , and present recouerie thereupon . secondly , burning of the thing bewitched , if it be not a man , as a hogge , or oxe , or such like creature , is imagined to be a forcible meanes to cause the witch to discouer her selfe . thirdly , the burning of the thatch of the suspected parties house , which is thought to be able to cure the partie bewitched , and to make the witch to bewray her selfe . besides these , in other countries they haue a further proofe iustified by some that be learned . the partie is taken , and bound hand and foote , and cast crosse waies into the water : if she sincke , shee is counted innocent , and escapeth , if shee fleete on the water , and sincke not , she is taken for a witch , conuicted , and accordingly punished . all these proofes are so farre from beeing sufficient , that some of them , if not all , are after a sort practises of witchcraft , hauing in them no power or vertue to detect a sorcerer , either by gods ordināce in the creation , or by any speciall appointment since . for what vertue can the scratching of a witch haue to cure a hurt ? where doe we finde it in any part of the word of god , that scratching should be vsed ? or what promise of recouerie vpon the vse thereof . but how then comes it to passe , that helpe is often procured by these & such like meanes ? ans. it is the sleight and subtiltie of the deuill vpon scratching the witch , to remooue such hurts , as himselfe hath inflicted , that thereby he may invre men to the practise of wicked and superstitious meanes . and what i say of scratching , the same may be enlarged to all other proofes of this kind before named . god hath imprinted no such vertue in their natures to these purposes , or added the same vnto them by speciall and extraordinarie assignment . that therefore which is brought to passe by them when they are vsed , commeth from the deuill . and yet to iustifie the casting of a witch into the water , it is alleadged , that hauing made a couenant with the deuill , shee hath renounced her baptisme , and hereupon there growes an antipathie betweene her , and water . ans. this allegation serues to no purpose : for all water is not the water of baptisme , but that onely whi●h is vsed in the very act of baptisme , and not before nor after . the element out of the vse of the sacrament , is no sacrament , but returnes againe to his common vse . to goe yet further , an other insufficient proofe , is the testimonie of some wizzard . it hath beene the ordinarie custome of some men , when they haue had any thing ill at ease , presently to go or send to some wise man , or wise woman , by whome they haue beene informed , that the thing is bewitched ; and to winne credit to their answer , some of them haue offred to shew the witches face in a glasse : whereof the partie hauing taken notice , returnes home , and detecteth the man of woman of witchcraft . this i graunt may be a good presumption to cause strait examination : but a sufficient proofe of conuiction it can not be . for put the case the grand-iurie at the assises goeth on a partie suspected , and in their consultation the deuill , comes in the likenesse of some knowne man , and tells them the person in question is indeede a witch , and offers withall to confirme the same by oath : should the inquest receiue : his oath or accusation to condemne the man ? assuredly no : and yet that is as much as the testimonie of another wizzard , who onely by the deuils helpe reuealeth the witch . if this should be taken for a sufficient proofe ; the deuill would not leaue one good man aliue in the world . againe , all other presumptions commonly vsed , are insufficient , though they may minister occasion of triall : for example ; if a man in open court should affirme before the iudge ; such a one fell out with me , and cursed me , giuing me threatning words , that i should smart for it , and some mischiefe should light vpon my person or goods , ere it were long . vpon these curses and threats , presently such and such euills befell me , and i suffered these and these losses . the magistrate thus informed may safely proceed to inquire into the matter , but he hath not frō hence any sure ground of conuiction . for it pleaseth god many times to lay his hand vpon mens persons and goods , without the procurement of witches . and yet experience shewes , that ignorant people , who carrie a rage against them , wil make strong proofes of such presumptions , whereupon sometime . iurers doe giue their verdict against parties innocent . lastly , if a man beeing dangerously sicke , and like to die , vpon suspition will take it on his death , that such a one hath bewitched him , it is an allegation of the same nature , which may mooue the iudge to examine the partie , but it is of no moment for conuiction . the reason is , because it was but the suspition of one man , and a mans owne word for himselfe , though in time of extremitie , when it is likely he will speake nothing but the truth , is of no more force then another mans word against him . and these are the proofes , which men in place and time haue ordinarily vsed , for the detecting of such vngodly persons : but the best that may be saide of them , is , that they be all either false or vncertaine signes , and vnauaileable for the cōdemnation of any man whatsoeuer . now follow the true proofes , and sufficient meanes of conuiction , all which may be reduced to two heads . the first , is the free and voluntarie confession of the crime , made by the partie suspected and accused after examination . this hath beene thought generally of all men both diuines , and lawyers , a proofe sufficient . for what needs more witnes , or further enquirie , when a man from the touch of his owne conscience acknowledgeth the fault . and yet the patrons and aduocates of witches , except against it , and obiect in this manner : that a man or woman may confesse against themselues an vntruth , beeing vrged thereto either by feare or threatning , or by a desire , vpon some griefe conceiued , to be out of the world ; or at least , beeing in trouble , and perswaded it is the best course to saue their liues , and obtaine libertie , they may vpon simplicitie be induced to confesse that , which they neuer did , euen against themselues . ans. i say not , that a bare confession is sufficient , but a confession after due examination taken vpon pregnant presumptions . for if a man examined , without any ground or presumptions , should openly acknowledge the crime , his act may be iustly suspected , as groūded vpon by-respects ; but when proceeding is made against him at the first , vpon good probabilities , and hereupon he be drawn to a free confession , that which he hath manifested therby , cannot but be a truth . other points of exception vrged by them , are of small moment , and may easily be answered out of the grounds before deliuered , and therefore i omit them . now if the partie held in suspition , be examined , and will not confesso , but obstinately persist in deniall , as commonly it falleth out ; then there is another course to be taken by a second sufficient meanes of conuiction : which is the testimonie of two witnesses , of good and honest report , auouching before the magistrate vpon their owne knowledge , these two things : either that the partie accused , hath made a league with the deuill ; or hath done some knowne practises of witchcraft . and all arguments that doe necessarily prooue either of these , beeing brought by two sufficient witnesses , are of force fully to conuince the partie suspected . for example . first , if they can prooue that the partie suspected , hath inuocated and called vpon the deuill , or desired his helpe . for this is a branch of that worshippe , which satan bindeth his instruments to giue vnto him . and it is a pregnant proofe of a league formerly made betweene them . secondly , if they can giue euidence , that the partie hath intertained a familiar spirit , and had conference with it , in forme or likenesse of a mouse , catte , or some other visible creature . thirdly , if they affirme vpon oath , that the suspected person hath done any action or worke , which necessarily inferreth a couenant made ; as that he hath shewed the face of a man suspected , beeing absent , in a glasse ; or vsed inchantment , or such like feats . in a word , if they both can auouch vpon their own proper knowledge , that such a man or woman suspected , haue put in practise any other actions of witchcraft , as to haue diuined of things afore they came to passe , and that peremptorily ; to haue raised tempests , to haue caused the forme of a dead man to appeare , or the like , standing either in diuination or operation , it prooueth sufficiently that he or she is a witch . but some may say , if these be the onely strong proofes for the conuiction of a sorcerer , it will be then impossible to put any one to death , because the league with satan is closely made , and the practises of sor●erie are also very secret , and hardly can a man be brought , which vpon his owne knowledge , can auerre such things . i answer , howsoeuer both the ground and practise be secret , and to many vnknowne , yet there is a way to come to the knowledge thereof . for it is vsuall with satan to promise any thing , till the league be ratified : but when it is once made , and the partie intangled in societie with him , then he indeauoureth nothing more , then his or her dise●uefie , and vseth all meanes possible to diclose them . so that what ende soeuer the witch propoundeth to her selfe in the league , he intende●● nothing else , but her vtter confusion . therefore in the iust iudgement of god , it often filleth out , that these which are true witches indeede ; shall either by confession discouer themselues , or by true testimonie be conuinced . the causes which mooue the deuill not onely to affect , but to hasten this discouer it , are two principally . the first is , his malice towards all men , in so high a degree , that he cannot indure they should enioy the world , or the benefits of this life ( if it were possible ) so much as one houre . though therefore by vertue of the precontract , he be cock-sure of his instrument , yet his malice is not herewith satisfied , till the partie be brought to light , and condemned to death ? which may be a caueat so all ill disposed persons , that they beware of yeelding themselues vnto him . the second , is his infatiable desire of the present and full possession of them , whome he hath got within the bonds of the couenant . for though he haue good hope of them , yet is he not certen of their continuance , the reason is , because some united with him in confederacie , haue through the great mercie of god , by carefull vsage of holy meanes , and faith in christ ▪ been reclaimed and deliuered out of his bondage , and so at length freed from his couenant , so as he hath eternally left them . hence it is , that he labours by might and maine , to keepe them in ignorance , and to preuent the vsage of meanes effectuall to ther conuersion , by laying a plot for their discouerie . b●t how then comes it to passe , that all such persons are not speedily detected , but some liue long , and others die without any mans priuitie ? ans. the reasons hereof may be diuers . first , because some one or more of them may belong to gods election ; and therefore albeit for causes-best knowne to himselfe , he may suffer them for a time to be holden in the snares of satan , yet at length in mercie he reclaimes them , and in the me●ne time suffreth not the deuill to exercise the depth of his malice in discouering them to their confusion . againe , for others , the lord may in iustice and anger suffer them not to be disclosed , that liuing vnder the meanes , where they might be reclaimed , and wilfully contemning the same ; they may liue to fill vp the measure of their iniquities , and thereby be made finally inexcusable , that they may receiue their iuster condemnation . secondly , tho deuill suffereth some to liue long vndisclosed , that they may exercise the greater measure of his malice in the world ; specially if they be parties malitiously bent to doe hurt to men , and other creatures . thirdly , some witches doe warily agree with the deuill , for a certaine tearme of yeares , d●ring which time he bindeth himselfe not to hurt them , but to be at their command . and satan is carefull , specially in case of his owne aduantage , to keepe touch with them , that they may the more strongly clea●e vnto him on their parts . but if the case so stand , that neither the partie suspected confesseth , nor yet sufficient vvitnesses can be produced , vvhich are able to conuict him or her , either of these two waies : we haue no warrant out of the word either in generall , or in speciall , to put such a one to death . for though presumptions be neuer so strong ▪ yet they are not proofes sufficient for conuiction , but onely for examination . i would therefore with and aduise all iurers , who giue their verdict vpon life and death in courts of assises , to take good he●de , that as they he diligent in zeale of gods glorie ; and the good of his church , in derecting of witches , by all sufficient and lawfull meanes ; so likewise they would be carefull what they doe , and not to condemne any partie suspected , vpon bare presumptions , without sound and sufficient proofes , hat they be not guiltie through their owne 〈◊〉 of shedding innocent blood . sect. iii. quest. iii. whether a man may preuent the danger of witchcraft , and if he may , than what remedies he may lawfully and effectually vse against it ? to this question we answer affirmatiuely , that a man may . and for the manifestation of this point , the remedies of witch craft are to be considered . in the ha●dling whereof , i will proceede in this order . first , to set down the true , lawfull , and 〈…〉 allowed and prescribed in the word . secondly , the vnlawfull & superstitions meanes prescribed and practised in the romish church . lawfull remedies of witchcraft , be of two sorts ; preseruatiue , and restoratiue . preseruatiue are those , which keep a man from the hurt of witchcraft . and these be of two sorts ; either such as keepe safe the persons of men , or such as preserue the places of mens aboad . for the persons of men , there is one soueraigne preseruatiue ; and that is , to be within the couenant of grace , made and confirmed in the gospel by the blood of christ , and that not outwardly in profession onely● , as all those be which are within the compasse of the church , but truly and indeede as all the elect are . and a man is then in the couenant , when god of his grace in the vse of the meanes , giues him a true knowledge of the nature of it , and of conditions required in the same on both parts : and withall giues him a true and liuely faith , to apprehend and apply to himselfe the promise of god in christ , touching remission of sinnes , and life euerlasting ; yet further to shew forth his faith by the fruits of true repentance , and new obedience . when a man in this manner comes to be brought within the couenant , and is in christ , he then receiues assurance of gods ●auour , and to him belong the promises depending thereupon , to wit , not onely of the comfortable presence of gods spirit , but of the presence and speciall protection of his holy angels , to pitch their tents about him , to keepe him safe in soule and bodie , from the power and malicious practises of satan , and his members . the ground of this assistance is laide downe in the word , psalm . . . he shall giue his angels charge ouer thee , &c. and the speach of balaam confirmeth the same , who when he was hired of balac to curse gods people , and had oftentimes assayed to doe it , but could not , at last he brake out into this confession , there is no witchcraft against iacob , nor sorcerie against israel ▪ ( for so the words are to be read , according to the true meaning , and circumstances of the text . ) as if he should haue said , i was of thine opinion ( o balac ) that israel might be cursed , but after triall made , i found by good experience , that i could doe that people of god no hurt by mine inchantments . howbeit we must here remember , that the promise of protection made vnto gods children , is not absolute , but admitteth exception , as all other promises of temporall blessing doe , and that in this manner : thou shalt be partaker of this or that blessing , and this or that curse shall be remooued , if it be expedient for thee : but if for speciall causes to t●●e thy faith , and to exercise thy patience , i make deniall , thou must rest thy selfe 〈◊〉 in my good will and pleasure . by warrant of this doctrine , a question commonly mooued , may be resolued : whether the seruant and child of god , may be bewitched or nor ? out of that which hath beene said , i answer , he may ; and that is plaine by the word . for by gods permission , the holy bodie of christ himselfe , was by satan transported from place to place , matth. . righteous iob was miserably afflicted in his bodie by the power of the deuill , and his children , who no doubt were gods seruants , and brought vp in his feare , as their father was , were slaine by the same power . yea , christ himselfe testifieth , luk. . . that a daughter of abraham , that is , of the faith of abraham , had beene troubled eighteene yeares with a spirit of infirmitie , which the deuill caused by bowing her bodie together , so as she could not lift her selfe vp . v. . and therefore whereas some men are of this minde , that their faith is so strong , that all the witches in the world , and all the deuills in hell cannot hurt them ; they are much deceiued . this their faith is but a fond presumption , and no true faith . for no man in the earth can absolutely assure himselfe of safetie and protection from the deuill● and if any could , it were the child of god ; but salomon saith , that all outward things may come alike both to the good and to the bad , eccle. . . howbeit in this case there is great difference between the seruant of god , and an vnrepentant sinner . though the godly man be not exempted from witchcraft , yet he is a thousand folde more free from the power thereof , then other men are . for there is onely one case , and no more , wherein the deuill hath any way power to hurt him , and that is , whē it pleaseth god by that kind of crosse , to make triall of his faith and patience , and out of this case , he is alwaies free from the annoyance of the vilest witches in the world . if then this be the onely soueraigne preseruatiue to keepe a man safe and sure from the power of witches , and of the deuill , to haue part in the couenant of grace , to be made partaker of christ , by a true faith , testified by dying vnto all sinne , and liuing vnto god in ●ewnes of life : we must not content our selues with a formall confession , as many in the visible church doe , which wanting the life of faith , doe not liue in christ ; but striue to goe further , and to adorne our profession , by framing our liues according to the word , that we may haue our portion in this excellent priuiledge of preseruation , from the power and malice of the enemies of god , and all vngodly persons . preseruatiues of the second sort , are such as concerne the places of mens aboad . for satan contenteth not himselfe , to haue manifested his malice in afflicting mens persons , but he also enlargeth the same to the molestation of the places where they dwell , by insecting the ayre , and such like . the onely effectuall meanes to remedie this euill , is the sanctification of the places of our habitation . looke as we are wont to sanctifie our meate and drinke , by gods word , and by praier , and thereby procure his blessing vpon his owne ordinance for our refreshing : so in like manner may we sanctifie the places of our aboad , and thereby both procure the blessing which we want , and also auoid many curses and dangers , which otherwise would fall vpon vs. if any shall thinke the consecration of houses and places in this sort , to be a meere deuise of mans braine ; let them remember , that in the old testament , besides the dedication of the temple , allowed by all , there was a law prescribed to the iewes , for the speciall dedication of euery mans house : if any hath built a new house ( saith moses ) and hath not dedicated it , let him returne againe &c. d●ut . . . as who should say , he hath omitted a necessarie dutie . now this dedication was nothing els , but the sanctification of them by word and prayer , wherein they made acknowledgement , that they became theirs by the free gift and blessing of god , and further desired a free and lawfull vse of the same to his glorie , and their mutuall good . a dutie which hath been performed by the seruants of god in ancient times . the first thing that abraham did , when he came from vr of the chaldeans , to the land of canaan , which god gaue him to possesse , was the building of an altar for the worship of god , his sacrificing thereon ; and calling vpon the name of the lord , gen. . . the same did noah before him at his first comming out of the arke after the flood , gen. . . and iacob after him in bethel . and they were al mooued hereunto , because they knew their comfortable aboad in those places , came not by their owne endeauour , but from the blessing of god. when the good king hezekiah kept the passeouer in ierusalem , his principall care was , that the priests and all the people might first be sanctified , and therefore he praied vnto god to be mercifull to them that were not sanctified , . chron. . . and as he behaued himselfe in his kingdome , so should euery master of a familie behaue himselfe in his house where he dwelleth , labouring to sanctifie the same , that it may be comfortable to him and his ; least for neglect thereof , he pull vpon himselfe , and those that belong vnto him , the heauie hand of god in plagues and punishments . the second kinde of remedies are restoratiue , which serue to deliuer men from witchcraft , by curing the hurts of witches in the bodies of men , or other creatures . in the handling whereof , first we will consider , how whole countries , and then how euery priuate man may be cured and deliuered . whole countries and kingdomes are freed and cured specially by one meanes ; the publishing and embracing of the gospel . when our sauiour christ had sent the seauentie disciples to preach in iurie , at their returne he gaue this testimonie of the effect of their ministerie , that he saw satan fall downe from heauen like lightening , luk. . . his meaning was this ; as lightning is suddenly and violently sent out of the cloud , and ( as it were ) cast downe to the earth by the cracke of the thunders ; euen so satan the prince of the world , that ruleth in the hearts of the disobediēt , was cast down , and his kingdome ruinated by the power of the gospel preached . in the times of ignorance the deuill triumpheth freely without controlment , but the mist and darkenes of his delusions cannot possibly abide the bright beames of gods glorious will reuealed by preaching . the lord of auncient times commanded his people not to doe according to those nations , among whome they dwelt in canaan , by practising witchcraft , or following after sorcerie , deut. . . &c. and that they might be able to obey this commandement , moses prescribeth vnto them this restoratiue , the reuerent and obedient hearing of the lords prophets , v. . in this our church , if we would be healed of our wounds , and banish satan from among vs , who greatly annoieth a great number of our people by his delusions and damnable practises of sorcerie : the onely way to bring it to passe , is the maintaining of a learned ministerie , the aduācing of prophets , by whose labors the gospel may flourish . for the faithfull dispensation thereof , is the lords owne arme and scepter , whereby he beateth downe the kingdome of darkenesse , and confoundeth the workes and enterprises of the deuill . the second sort of restoratiues , serue for the cure of particular persons : for howsoeuer the gift and power of casting out deuills , and curing witchcraft be ordinarily ceased , since the apostles times , it beeing a gift pecu●liar to the primitiue church , and giuen to it onely during the infancie of the gospel ; yet there may be meanes vsed , and that effectuall , for the easing of any person that is bewitched by satans instruments . those therefore that are in these daies ●ormented in this kind , must doe three things . first , they must enter into a serious examination of themselues , and consider the cause for which it pleaseth god to suffer satan to exercise them with that kind of crosse . and here vpon diligent enquirie , they shall finde that their owne sinnes are the true and proper causes of these euills . when saul was disobedient to the commandement of god , the lord sent vpon him an euill spirit to vexe him , . sam. . hymeneus and alexander for their pestilent errors were both cast out of the church , and giuen vp also to satan , that they might learne not to blaspheme , . tim. . . in the same manner was the incestuous person dealt withall , . cor. . . secondly , after this examination , the same parties must shewe forth their faith , whereby they depend on the free fauour and mercie of god for their deliuerance . how may this be done ? by heartie prayer vnto god , ioyned with fasting that the same may be more earnest . in which prayer the maine desire of the heart must be absolutely for the pardon of their sinnes , and then for deliuerance from the hurts and torments of diabolicall persons : yet not absolutely , as for the other , but with this condition , so farre forth as it stands with gods glorie , and their owne good . for these are the bounds and limits of all temporall good things ; of them the lord makes no absolute promise , but with these conditions & qualifications . thirdly , the parties bewitched must patiently beare the present annoyance , comforting themselues with this , that it is the lords own hand , by whose speciall prouidence it comes to passe , and who turneth all things to the good of his chosen . againe , they are to remember , that he beeing a most wise god , and louing father in christ , will not suffer them to be tried aboue that they are able to beare , but in his good time will grant a ioyfull issue . now when the bewitched shall thus submit themselues vnto god , in the crosse , be it that he ( vpon some causes ) deferre their deliuerance , yet they shall not finally be deceiued of their hope . for either in this life , at the appointed time , or in the end of this life , by death they shall be eternally deliuered , and put in present possession of euerlasting case and happines . thus much of the true remedies against witchcraft . in the next place we are a little to examine the false and superstitious remedies , prescribed and vsed by them of the popish church . the most learned papists of this age doe teach and auouch , that there is in gods church an ordinarie gift & power , whereby some men may cast out deuills , and helpe annoyances that come by witches . the protestant is of a contrarie iudgement , and holdeth according to truth , that there is now no such ordinary gift left to the church of god , since the daies of the apostles . reasons of this opiniō may be these . first , casting out of deuills , and curing such annoyances , are extraordinarie and miraculous workes . for christ accounteth handling of serpents without hurt , speaking with newe tongues , curing of diseases by imposition of hands , ( all which are things of lesse moment ) to be miracles , mark. . , . but all these lesser works , yea the ordinarie power of working them is ceased : for it was onely giuen to the apostles in the primitiue church , as a meanes to confirme the doctrine of the gospel to vnbeleeuers , that neuer heard of christ before . so paul saith ; strange tongues ( that is , the gift of speaking strange languages , without ordinarie teaching ) are for asigne , not to them that beleeue , but to them that beleeue not , . cor. . ● . and for the same ende were all extraordinarie gifts then giuen . seeing therefore the doctrine of the gospell hath beene alreadie established , and the truth thereof sufficiently confirmed by miracles in the primitiue church , the same gift must needes cease vnto vs. for if it should still continue , it would call into question the effect of the apostolicall preaching , and implie thus much , that the gospel was not well established , nor sufficiently confirmed by their extraordinarie ministerie , and miracles accompanying the same . againe , if the gift of working miracles should remaine , then the promise of god for his speciall and extraordinarie assistance therein should yet continue : for the gift and promise goe together , so long as the promise is in force , so long is the gift also : but the promise made by christ , in my name shall they cast out deuills , and speake with new tongues , mark. . was in force onely in the persons and ministerie of the apostles , and those that had extraordinarie and immediate calling from god , and it ceased when they and their calling ceased . therefore if ministers now should lay their hands on the sicke , they should not recouer them : if they should annoint them with oyle , it should doe them no good , because they haue no promise . howbeit the papists stand stiffely in defending the continuance of these gifts . first , they say , the church of the new testament is nothing inferiour to that of the old. the iewish church before the comming of christ , was the church of the old testament , and had the power and gift of casting our deuills . so saith our sauiour himselfe , matth. . . if i through beelzebub cast out deuills , then by whome doe your children cast them out ? in which words he ascribeth this gift vnto the iewes , therefore it should seeme , the same remaineth still in the church . ans. that place of scripture is diuersly expounded . some by children there mentioned , vnderstand the apostles , who were iewes borne , and had receiued from christ this gift & power to cast out deuills . which if it be so , it maketh not for them , because they had it extraordinarily . but i rather thinke , that by children , are meant the exorcising iewes , before christs time , who did cast out deuills among them , pretending an abilitie to doe this worke in the name of god ; whereas in truth , they were all flat sorcerers , and did it by vertue of a league & compact made with the deuill . which practise hath been of long continuance , and is at this day common and vsuall among the popish sort . and that there were such exorcists among the iewes , it is euident . for such were those vagabonds which came to ephesus , and tooke vpon them to cast out deuills by the name of iesus , and paul , act. . . but the man in whome the euill spirit was , ( so soone as they 〈◊〉 adjuced the spirit ) ranne vpon them , and mightily preuailed against them , v. . now if they had done this great worke by the power of god ( as they pretended ) the holy ghost would not haue called them e●orcists and vagabonds ● neither could the euill spirit possibly haue ouercome them , as he did . againe , in the histories of the iewes are recorded many practises of stich as exercised this power among them . raphael the angel telleth tobias , that a perfume made of the heart and liuer of a fish , will helpe a man vexed with an euill spirit , tob. . . which counsell is fla● magicke , for there is no such vertue in the liuer of a fish . and in other histories we read● that one bliaz●r a iew , by the smell of a certaine roote put to the nose of a man possessed with a deuill , caused the deuill to come out of his n●strills ; and forsake him ; which thing was done in publike place before v●spasian and others . this also was effected by meere conjuration . for what vertue can there be in any roote or hearb in the world , a ●aileable to command and enforce satan to depart from a man possessed● and yet such fea●es were plaied by sundrie magici●ns among the iewes● whereupon i conclude , that the meaning of our sauionr in the place alleadged ▪ is in effect thus much ; if 〈◊〉 the power of beelzebub , &c. that is , you haue among you sundrie magicians and exorcists , who pretend and exercise the gift of casting out deuills , and you thinke they doe it by the power of god , why then do you not carie the same opinion of me also ? their second reason is grounded on the promise of christ , mark. . . these tokens shall follow them that beleeue , in my name they shal cast out d●uills , &c. whence they gather , that there shall be alwaies some in the church , who shall haue power to cast forth deuills , if they beleeue . answ. that promise was made by christ vnto his church , to be fulfilled immediately after his ascension . it did not extend to all times , and persons , so long as the world endureth , but onely to the times of the primitiue church , and to such as then liued . for to them onely the doctrine of the gospel was to be confirmed by signes and miracles . and this lasted about . yeares next after christ his ascension . during which time , not onely the apostles and ministers , but euen priuate men , and souldiers wrought many miracles . the third reason is taken from experience , which ( as they say ) in all ages from the apostles times to this day sheweth , that there haue beene alwaies some in the church , which haue had this gift of casting out deuills , and curing the hurts of witchcraft . ans. this gift continued not much aboue the space of . yeares after christ. from which time many heresies beganne to spread themselues ; and then shortly after poperie that mysterie of iniquitie beginning to spring vp , and to dilate it selfe in the churches of europe , the true gift of working miracles then ceased , and in stead thereof came in delusions , and lying wonders , by the effectuall working of satan , as it was foretold by the apostles , . thess. . . of which sort were and are all those miracles of the romish church , whereby simple people haue beene notoriously deluded . these indeede haue there continued from that time to this day . but this gift of the holy ghost , whereof the question is made , ceased long before . to proceede yet further , we are here to consider the particular remedies , which they of the popish church haue prescribed against the hurts that haue come by witchcraft . and they are principally fiue . i. the name iesus . ii. the vse of the reliques of saints . iii. the signe of the crosse. iv. hallowed creatures . v. exorcismes . i. first , for the name iesus : thus much we grant , that any christian may lawfully call vpon the name of iesus in prayer , for the helpe and deliuerance of those that are possessed and bewitched , but yet with the caueat and conditi●n before specified , if it be the wil of god , and if their recouerie may make for his glorie , the benefit of the church , and the good of the parties diseased . but the papist by the vse of this name , intendeth a further m●●ter , to wit , that the very name vttered in so many letters and sillables , is powerfull to cast out deuills , and to helpe those that are bewitched . for when it is vttered , then ( say they ) the authoritie of christ is present , that the worke may be done . a flat vntruth , and a practise full of daunger . for let this be well considered , whatsoeuer any man doth in this case , he must doe it by vertue of his calling , and haue also his warrant for the doing th●reof out of the word ; which if he want , and yet will vndertake such a worke , he may iustly feare the like euent that befell the vagabond iewes that were exorcists , act. . . now the church of christ hath no warrāt in the word , to vse this name of christ for any such purpose ; neither hath any ordinary christian a special calling from god so to doe . therefore he may not doe it . and whereas they would beare men in hand , that the saide name , of all the names of christ , and aboue all other things , is of most special vertue , though it be vsed euen by a man that wanteth faith , because the apostle saith , at the name of iesus euery knee shall ●ow , both of things in heauen , in earth , and vnder the earth , phil. . . and by things vnder the earth are meant the deuill : we must know that their allegation is weake , and that they greatly abuse the place . for there the name iesus , is not onely a title of christ , but withall signifieth the power , maiestie , & authoritie of christ , sitting at the right hand of the father , to which all creatures in heauen , earth , and hell are made subiects ; and by that power indeede ( if they had it at command ) they might be able to cure the hurts of witchcraft . ii. the second speciall remedie , is the vse of saints reliques ; as the bookes , bones , apparel , staues , or such like , which being but touched of the parties vexed , are excellent meanes to recouer them . ans. the vse of these things , to the purposes aforesaid , is a meere superstitious practise . for first , they haue not the true reliques of the saints , as would plainely appeare , if a true inuentorie were taken of all such as they say are to befound in their monasteries & churches . secōdly , though they had thē , yet they haue no 〈◊〉 or calling to vse thē to this end : for in al the word of god , there is neither cōmandement to warrant the vse , nor promise to assure any man of a blessing vpon the vse of them . albeit they would seeme to haue some warrant , and therefore they alleadge that which is written , . king . . . of a dead man , who beeing for hast thrown into the sepulchre of elisha , so soone as he touched the bones of elisha , reuiued and stood vpon his feete . to this also they adde the examples of cures done by peters shadow , act. . . and of sundrie diseases healed by pauls handkerchiefs , act. . . ans. these thingsin deede are true , but they serue nothing to their purpose . for first , the quickning of the dead souldier , came not from any vertue in the corps of elisha ; but it was a miracle , which it pleaseth god then to worke , by meanes of the corps , that the iewes at that time might be confirmed in the truth of that doctrine , which elisha had taught them from god , and which before his death they had , neglected , as i haue before shewed ▪ and it was a thing onely then done , and neuer since . it cannot therefore be a ground for the ordinarie vse of reliques . againe , touching the other examples : i answer , that both peter a●d paul had the gift of working miracles , & hauing the gift , they might vse such meanes for the present to cure disease● . but the papists are not able to shewe , that god hath giuen them the like gift whereby they might be warranted for the vse of the like meanes : neither can they assuredly hope for successe , although they should vndertake to vse them . iii. the third remedie , is the signe of the crosse , made vpon the bodie of the partie tormented . behold to what an height of impietie they are growne , ascribing that to the creature , which is proper to the creartor , for the power of working miracles , is proper onely to the godhead . the prophets and apostles in their times did not worke them of themselues , but were onely gods passiue instruments , in this manner : when the lord ●●●ended by them to worke any miracle , they receiued from him at the same time an extraordinarie & speciall instinct , whereby they were mooued to attempt the worke . they therefore yeelded themselues to the present motion of gods spirit , to be his instruments onely in the dispensation of the worke ▪ but the sole author and producer of the miracle , was god himselfe . and in this case the very manhood of our sauiour christ , considered apart from his godhead , had no power of it selfe , but was onely the instrument of his godhead , whensoeuer it pleased him in that kinde to manifest the same . wherefore to ascribe this vertue to the crosse , beeing a creature , or the worke of a creature , is to communicate the incommunicable power of the creator to it , which is plaine blasphemie . iv. the fourth remedie , is the vsing of hallowed things ; as hallowed graines , salt , water , bread , images ; specially the image of agnus dei . ans. hallowed creatures are in truth vnhallowed superstitions . for euery creature is sanctified by the word and prayer , . tim. . . by the word , when god in his word commands vs to vse it for some ende ; and by prayer , when we giue thanks for giuing the creature , and withall desire his blessing in the vse thereof . now let any papists shew me one letter or sillable in all the booke of god , commanding the vse of a creature for any such ende . they affirme indeede , that elisha wrought miracles by hallowed salt , for by it he cured the bitter waters , . king . . . but the prophet vsed not hallowed , but common salt , and that not ordinarily , but onely then , as a means wherby to worke a miracle . it was therefore powerfull in his hands , because for the doing thereof , he had power and warrant from god extraordinarily : and it cannot be so in any other , which haue not the same gift . v. the fift and last remedie , is exorcisine , which is an adiuring and commanding the deuill in the name of god to depart from the partie possessed , and cease to molest him any more . this meanes was vsed by our sauiour christ himselfe , and after him by his apostles , and other beleeuers in the time of the primitiue church , when the gift of working miracles was in force : but in these daies ( a● i said before ) that gift is ceased , and also the promise of power annexed to the vse of adjuration : and therefore the means thereof must needs cease . and for an ordinarie man now to command the deuill in such sort , is meere presumption , and a practise of sorcerie . sect. iv. iv. quest. whether the witches of our age are to be punished with death , and that by vertue of this law of moses ? i doubt not , but in this last age of the world , and among vs also , this sinne of witchcraft ought as sharply to be punished as in former times ; and all witches beeing thoroughly conuicted by the magistrate , ought according to the law of moses to be put to death . for proofe hereof , consider these reasons . first , this law of moses flatly enioyneth all men , in all ages , without limitation of circumstances , not to suffer the witch to liue , and hereupon i gather , that it must stand the same , both now and for euer to the worlds ende . patrons of witches except against this , holding that it was a iudiciall law , which continued but for a time , & concerned onely the nation of the iewes , and is now ceased . but i take the contrarie to be the truth , and that vpon these grounds . i. those iudiciall lawes , whose penaltie is death , because they haue in thē a perpetuall equitie , and doe serue to maintaine some morall precept , are perpetuall . the iewes indeede had some lawes of this kind , whose punishments were temporall , and they lasted onely for a certaine time : but the penaltie of witchcraft , beeing death by gods appointment , and the in●licting of that punishment , seruing to maintaine the equitie of the three first morall precepts of the first table , which cannot be kept , vnlesse this lawe be put in execution : it must necessarily follow , that it is in that regard morall , and binds vs , and shall in like sort bind all men in all ages , as well as the iewes themselues , to whome it was at that time personally directed . ii. euery iudiciall law , that hath in it the equitie of the law of nature , is perpetuall ; but the law of punishing the witch by death , is such . for it is a principle of the law of nature , holden for a grounded truth in all countries & kingdomes , among all people in euery age ; that the traytour , who is an enemie to the state , and rebelleth against his lawfull prince , should be put to death : now the most notorious traytour and rebell that can be , is the witch . for shee renounceth god himselfe , the king of kings , shee leaues the societie of his church and people , shee bindeth her selfe in league with the deuill : and therfore if any offender among men , ought to suffer death for his fact , much more ought shee , and that of due desert . the second reason for the proofe of the point in hand , is this ; according to moses lawe euery idolater was to be stoned to death : deut. . , , . if there be found any among you , that hath gone and serued other gods , as the sunne , the moone , or any of the hoast of heauen : if the thing vpon enquirie be found to be true and certen , thou shalt bring them forth vnto thy gates , whether it be man or woman , and shalt stone them with stones till they die . now this is the very case of a witch , shee renounceth the true god , and maketh choice to serue the deuill , shee is therefore a grosse idolater , and her punishment must be suitable . it is alledged by the fauourers of the contrarie part , that peter denied christ , and yet was not put to death : i answer , there is great difference betweene peters deniall of christ , and witches denying of god. peters deniall was vpon infirmitie , and in hast : the witch denieth god vpon knowledge , and deliberation , wittingly and willingly . againe , peter did not vpon the deniall betake himselfe to the deuill , but turned vnto christ againe , which he testified by his heartie and speedie repentance : but witches denie god , and betake themselues to the deuill , of their own accord , as is manifest euen by their own confessions at their arraignments . the third reason . euery seducer in the church , whose practise was to draw men from the true god , to the worship of idols , though it were a mans owne sonne or daughter , wife or friend , by the peremptorie degree and commandement of god , was at no hand to be spared or pitied , but the hand of the witnesse first , and then the hands of all the people must be vpon him , to kill him , deut. . . . if this be so , no witches connicted ought to escape the sword of the magistrate : for they are the most notorious seducers of all other . when they be once intangled in the deuills league , they labour to invre their dearest f●iends and posteritie , in their cursed and abominable practi●es ; that they may be the more easily drawne into the same consederacy , wherewith they thēselues are vnited to satan . i might here alleadge that they deserue death , because many of them be murtherers , but i stand not vpon that instance , because i hold in the generall that witches are not to be suffered to liue , though they doe no hurt either to man or other creatures , and that by vertue of moses law , onely for their leagues sake , whereby they become rebells to god , idolaters , and seducers , as now hath beene shewed . notwithstanding all that hath beene said , many things are brought in defence of them , by such as be their friends and wel●illers . first , it is saide , that the hurt that is done , comes not from the witch , but from the deuill : he deserues the blame , because it is his worke , and she is not to die for his sinne . ans. let it be granted , that the witch is not the author of the euill that is done , yet shee is a confederate and partner with the deuill in the fact , and so the law takes hold on her . see it in a familiar comparison . a companie of men conspire together in a robberie , by common consent some stand in open place to espie out the bootie , and to giue the watchword , others are set about the passage , priuily to rush vpon the man , and to spoile him of his goods . in this case what saith the law ? the parties that gaue the watchword , though they did nothing to the man , yet beeing accessories and abettors to the robberie by consent , they are theeues , and liable to condemnation and exequution , as well as the principalls . euen so stands the case with the witch . in the working of wonders , and in all mischieous practises , he or she is partaker with the deuill by consent of couenant : the witch onely vseth the watchword , in some charme or otherwise , and doth no more ; the deuill vpon notice giuen by the charme , takes his opportunitie , and works the mischeife . he is the principall agent , but the other yeeldeth helpe , and is rightly liable to punishment . the reason is , because if the deuill were not stirred vp , and prouoked by the witch , he would neuer do so much hurt as he doth . he had neuer appeared in samuels likenes , had he not beene solicited by the witch of endor . he would not haue caused counterfeit serpents and frogges to appeare in egypt , but for ian●es and iambres , and other inchanters . and in this age there would not in likelihood be so much hurt & hinderance procured vnto men , and other creatures by his meanes , but for the instigation of ill disposed persons , that haue fellowship and societie with him . againe , they obiect , that witches conuicted , either repent , or repent not : if they repent , then god pardoneth their sinne , and why should not the magistrate as well saue their bodies & let them liue , as god doth their soules . if they doe not repent , then it is a dangerous thing for the magistrate to put them to death : for by this meanes he kills the bodie , & casts the soule to hell . ans. all witches iudicially & lawfully conuicted , ought to haue space of repentance granted vnto them , wherein they may be instructed and exhorted , and then afterward executed . for it is possible for thē to be saued by gods mercie , though they haue denied him . secondly , the magistrate must execute iustice vpon malefactors lawfully conuicted , whether they repent or not . for god approoueth the iust execution of iudgement vpon men , without respect to their repentance : neither must their impenitencie hinder the execution of iustice . when the people of israel had committed idolatrie in worshipping the golden calfe , moses did not expect their repentance , & in the meane while forbeare the punishment , but he and the leuites presently tooke their swords and slue them , and the lord approoued their course of proceeding , exod. . . when zimri an israelite had committed fornication with cozbi a midianitish woman , phineas in zeale of gods glorie executed iudgment vpon them both without any respect vnto their repentance , numb . . . and is therefore commended , psalm . . . warres are a worthie ordinance of god , and yet no prince could euer attempt the same lawfully , if euery souldier in the field should stay the killing of his enemie , vpon expectation of his repentance . and whereas they say , that by executing an impenitent witch , the magistrate casteth away the soule ; we must know , that the ●nde of execution by the magistrate , is not the damnation of the malefactors soule , but that sinne might be punished : that others may beware of the like crimes and offences , and that the wicked may be taken away from among gods people . but some witches there be that can not be conuicted of killing any : what shall become of them ? ans. as the killing witch must die by another lawe , though he were no witch : so the healing and harmelesse witch must die by this law , though he kill not , onely for couenant made with satan . for this must alwaies be remembred , as a conclusion , that by witches we vnderstand not those onely which kill and torment : but all diuiners , charmers , iuglers , all vvizzards , commonly called wise men and wise women ; yea , whosoeuer doe any thing ( knowing what they doe ) which cannot be effected by nature or art ; and in the same number we reckon all good vvitches , which doe no hurt , but good , which doe not spoile and destroy , but saue and deliuer . all these come vnder this sentence of moses , because they deny god , and are consederates with satan . by the lawes of england , the thiefe is executed for stealing , and we thinke it iust and profitable : but it were a thousand times better for the land , if all vvi●ches , but specially the blessing witch might suffer death . for the theife by his stealing , and the hurtfull inchanter by charming , bring hinderance and hurt to the bodies and goods of meni but these are the right hand of the deuill , by which he taketh and destroyeth the soules of men . men doe commonly hate and spit at the damnifying sorcerer , as vnworthie to liue among them ; whereas the other is so deare vnto them , that they hold themselues and their country blessed that haue him among them , they flie vnto him in necessitie , they depend vpon him as their god , and by this meanes , thousands are caried away to their finall confusion . death therefore is the iust and deserued portion of the good witch finis . notes, typically marginal, from the original text notes for div a -e a ioh. . . b ioh. . c . pet . . d . cor. . . e eph. . . f ioh. . ● . a gen. . . b num. ● . c amos . . d act. . . e exod . . n●mb . . . herodot . euterpe . . cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g . king . . . i●h . . h act. . ● . i . cor. . . k diog. laert . lib. in thal●tis epist . ad pherecid . & l. . strabo geogr . l. . l . tim. . . m b●a . , . n diod. sic. l. . plin. l. . c. . o herodot . euterpe . strabo geogr . l. . ex hom. odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p pa●san . in phocicis . herodot . euterpe str geogr. lib. . & l. . q pa●san . in hoeoticis . strabo geogr . lib. . * omn●● superstiti● i●becilli animi atque a nilis est . cic. de divin . h levit. . . i cle●● al. 〈◊〉 . lib. . strabo geogr . l. . dan ● . matth. . . k . sam . l dan. . , . platina in sylv. . &c. fascie . temporum . b benno cardinal . de sylvest ● & gregor . . act. . august . enchirid . cap. . & . . sam. . thess. . , , . deut. . . ● reignald scot , epist. 〈…〉 . miravel mirand● , non miracula . lib. de civ . dei. . c. . homil. . ope● . imperfect . act. . . . luk. . . act. . ● . . aug. lib de vnital . eccl . cap. . . cor. . . . cor. . . luk. . . * iust. mart. apol. ad anton . act. ● . . euseb. eccl. hist. lib. . cap. . rev. . . de●t . . . . chron. . . prov. . . notes for div a -e a 〈◊〉 . . b . cor. 〈◊〉 . ioh. . ● . 〈◊〉 pla●●●a de vit . po●t ▪ in vita sil● ▪ . ●aleus in act. rom. pont lib. . & lib. . august . confess . l. . c. august de 〈…〉 . c. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iob. . . ●er . . august . de trin l. . c. . . thess. . , . ● . math. . . p●●tarch . in vita alex . . sam. . . * 〈◊〉 . 〈…〉 omneagen● per con●aet●●● : 〈…〉 ▪ iugling * 〈◊〉 . iust. mart. apolog. ad anton. pium . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gal. . . * ioan. fr. pie. m●●and . de praenot . l . c. . nicol. remigius , daemonola●● . c. . c. . * homer 〈◊〉 . lib . & . * sub tit . de intur . al●●sque ; deli●t c. . sence lib nat 〈◊〉 . est . 〈…〉 . &c. ioseph . 〈…〉 . . . c. . a confirmation and discovery of witchcraft containing these severall particulars : that there are witches ... together with the confessions of many of those executed since may ... / by john stearne now of lawshall. sterne, john, th cent. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing s ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing s estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a confirmation and discovery of witchcraft containing these severall particulars : that there are witches ... together with the confessions of many of those executed since may ... / by john stearne now of lawshall. sterne, john, th cent. [ ], p. printed by william wilson, london : . reproduction of original in the huntington library. eng witchcraft. a r (wing s ). civilwar no a confirmation and discovery of vvitch-craft, containing these severall particulars; that there are vvitches called bad witches, and witches sterne, john b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion a confirmation and discovery of witch-craft , containing these severall particulars ; that there are vvitches called bad witches , and witches untruely called good or white witches , and what manner of people they be , and how they may bee knowne , with many particulars thereunto tending . together with the confessions of many of those executed since may . in the severall counties hereafter mentioned . as also some objections answered . by iohn stearne , now of lawshall neere burie saint edmonds in suffolke , sometimes of manningtree in essex . prov. . . he that justifieth the wicked , and he that condemneth the just , even they both are an abomination to the lord . devt. . . thou shalt therefore inquire , and make search , and aske diligently , whether it be truth , and the thing certaine . london , printed by william wilson , dwelling in little saint bartholomewes neere smithfield . courteous reader , to the end i might satisfie the opinions of such as desire to be further satisfied concerning the diabolicall art , or crying sin , of witch-craft ( as i may so call it ; ) for the sinne of witch-craft , and the diabolical practise thereof , is omnium scelerum atrocissimum , and in such as have the knowledge of god , the greatest apostacie from the faith ; for they renounce god and christ , and give themselves by a covenant to the devill , the utter enemy to god and all mankind , for in deut. . , , . god gave command to all the children of israel that none amongst his should bee such . for those abominations were the children of canaan driven out from before them , and utterly destroyed and plagued . as also manasseth , cron. . . which wickednesse of his was so abhorred of god , as in his displeasure hee mentions it many yeares after by ieremy , as cause of removing the iewes from their land , and so leading them away captive into a strange land , ier. . , . idolaters ought to dye , as in exod. . . and . , . nay inticers to idolatrie , deut. . . because they worship devills , psal. . . cor. . . revel. . . but witches worship devills , they invocate them , crave helpe of them , worke by them , and doe them homage , sacrifice to them , and they do it not to stockes and stones , and so mediately to the devill , as other idolaters doe , but immediately to the devill himselfe , and therefore the greatest idolaters that can be ; and are not they then more worthy of death ? and to convince others who are of such an erroneus opinion as to say , notwithstanding gods law against them , and the holy scripture speaking of them , besides the lawes of nations , both heathen and chrian , made to punish them , that there are no witches , but that there are many poore silly ignorant people hanged wrongfully , and that those who have gone or beene instruments in finding out or discovering those of late made knowne have done it for there owne private ends , for gaine and such like , favouring some where they thought good , and unjustly prosecuting others ; i therefore ( as my leasure hath permitted me ) have given my selfe to the reading of some approved relations touching the arraignement and condemnation of witches ; as also treatises of learned men concerning the devilish art of witch-craft ; adding withall some few things which otherwise i have learned and observed since the . of march as being in part an agent in finding out or discovering some of those since that time , being about two hundred in number , in essex , suffolke , northamptonshire , huntingtonshire , bedfordshire , norfolke , cambridgeshire , and the isle of ely in the county of cambridge , besides other places , justly and deservedly executed upon their legall tryalls . now the occasion being thus offered , and master hopkins dead , i desire to give some satisfaction to the world , that it may appeare , what hath beene done , hath beene for the good of the common wealth , and we free from those aspersions cast upon us , and that i never favored any , or unjustly prosecuted others , but that all that be guilty of this , ought to die ; as well the good or white witches so called , as the other : and that there is , and hath beene more favour shewed ▪ or at least lesse care taken for the discovery of such as be guilty , then by the word ▪ of god there ought . for how many are there now a daies which could be contented to passe by many of them , as magicians , negromancers and such like ? of whom his late majesty of famous renowne in his demonologie giveth a dreadfull censure , who saith they are to be dealt withall , as with socerers , and especially the curing witch , commonly called the good witch . nay these rather get credit and estimation , love and liking , as did the magicians and sorcerers with pharaoh , exod. . . with nabuchadnezer and belshazzar , isa. . . ezek. . as did also simon magus with the samaritans , who was held to be the great power of god , acts . likewise elimas with sergius paulus , acts . and the pythonesse with her master , acts . and will not many say , surely they worke by god , because they use good prayers and good words , and often name god ? but let those remember that the devill himselfe can use good words , mar. . . and . . acts . that hee can counterfeit the habit and words of an holy man , samuel . sam. . , , . that hee can turne himselfe into an angell of light , cor. . therefore hee not teach his servants to feigne holinesse and yet be these in many respects worse then the others , and the holy scripture exempts none , but utterly forbids any going to them , or asking counsell of them . i hope this my labour will excuse mee , and give some better satisfaction to those who are not yet fully satisfied herein , for that i shall make it plainely appeare , that i neither formerly , in any of my proceedings concerning this matter , or in penning of this , ayme at mine owne private ends rather then the publique good , for that i shall discover , so far forth as i am able , or at least , as civility and modestie shall give way ; yet i am not ignorant how dangerous it is for me to put my selfe so farre forth into the sea of common opinion , and i cannot see that by reason of the shelves and rocks of injurious conceits which are ready to be found on every hand i am like to passe any adventure ; having had experience already how forward many bee in taking part with many of those who have been detected to promote them forward to take the least advantage by suit of law , thereby to aquitt themselves , when as many times it hath fallen out otherwise , and been a meanes to bring to their deserved punishment , but let such remember , the devill needs no provoker . and though balack sent to balaam to pursue the people , yet we find the contrary , for surely said balaam , there is no enchantment in iacob , nor divination against israel . and yet neverthelesse craving pardon if in any thing herein i have taken too much upon me , i have once ventured to commit my selfe to thy sensure , & doubt not of prosperous acceptance , if but a charitable construction be had of my true intent & meaning therein , as from a plaine country man , who intend not to pen any thing but what i shall be able to make appeare plainely to bee truth , and then i shall reckon it as a sufficient recompence for my labour and paines . and so with my due respects i take leave . john stearne . a confirmation and discovery of witchcraft . man being borne in sinne , hath thereby since the fall of our first parents lost the image of god in which he was created , through the temptation of satan , and is naturally , wholy polluted with sinne and corruption , whereby he is become of very neere kin unto the devill , even his owne child , iohn . . and that beeing his child , he will doe the iusts of his father , iohn . . and that no doubt in one thing as well as in another , for men love darkenesse more than light , iohn . . yea , and naturally are given to worke all uncleannesse even with greedinesse , so captivated are they to their lusts , ephes. , . for satan hath his wiles , ephes. . his devices , cor. . . his depths and policies . revel. . . his snares to catch people at unawares . tim. . . tim. . . and being thus furnished , hee dare set upon any , yea upon our saviour christ himselfe , to solicit him , yea , and to a most execrable impiety , even to have christ to fall downe and to worship him a devill , mat. . for he watcheth opportunities , he seeketh occasions , and the least offer he espieth and quickly taketh the same , and so prevaileth often , not only with the rude and sottish , but with the greatest spirits and sharpest witts many times . for man beeing given over to his unruly passion , is violent , inconsiderate and vehemently greedy to have his desired ends , by what meanes soever he can attaine them ; which maketh him seeke meanes of the devill to become injoyer of his inordinate desires , regarding more the having of his present will , than respecting his future state after death , and is more taken up to obtaine what he liketh for the body and outward estate in this world , than with the care of his spirituall condition and estate before god in the world to come , which the naturall man very little or nothing at all regardeth . this being the condition of a naturall man who remaines still unregenerate and given over of god unto satans temptation in this kind , how can they resist ? man is weake , satan is strong , and withall subtill to beguile , they may easily yeeld , for that he hath over meere naturall men a ruling power , ephes. . . who are already in his snare , and at his owne will are taken captive , tim. . . here some will say , you goe about to make all subject to witchcraft , or at least all unregenerate persons . i answer , it said in iohn . . that which is borne of the flesh is flesh , and that which is borne of the spirit is spirit : and therefore witch-craft being as saint paul saith , amongst the fruits of the flesh , gal. . . one may fall into this sinne aswell as into any other , if god prevent it not . wherefore it behooves man ( if he would prevent the power of the devill and whatsoever witches can doe ) to labour to entertaine and uphold the preaching of the gospell . for where it commeth , downe goeth the power of witcherie , acts . and . historie likewise tells us , where the gospel came among the heathen , there the hellish power of devils and spirits greatly diminished , and we heare now by travellers , that in other countries where the gospel is not preached , & where they still remaine , ( as i may say ) according to the abominations of the canaanites , i meane in such places where the heathens still remaine , as in the indies , where they by travellers relations , worship the sunne , moone and starrs , nay i have heard in some places , the devill himselfe , and where popery and prophanenesse is , with contempt of preaching or vile neglect thereof , there witch-craft is most rife . therefore it behooves men to labour to bring forth fruits worthy the gospell and amendment of life . for god hedgeth the vertuous man about , iob . so as satan cannot come at him , without very speciall licence from god , and that onely for a tryall . the angels of god doe also pitch their tents about such , psal. . yea , and have charge over them to keepe them in their waies , psal. . , . and to have religious duties in our families : and as the apostle saith , to pray continually . thes. . and as saint iames telleth us , iam. . . that the prayer of a righteous man availeth much if it be servent . david did not onely serve god openly in the tabernacle , but returned home to blesse his house , sam. . . and iob every day sacrificed to god , and sanctified his children and family . iob . . and god gave to israel a law to sanctifie their houses . and so going ever well armed against these rulers of darkenesse , devills and evill spirits , furnished with the heavenly furniture and spirituall weapons , of which the apostle speaketh , eph. . . . and being thus qualified , and armed , to trust in god only , who will keepe thee under the shadow of his wings , psal. . no man shall neede to feare witches or devills ; knowing ever this , that they cannot doe the very least harme unto any of the least creatures of god without leave from him : no , not to enter into the heard of swine of the very gardarens , for surely there is no inchantment in iacob , nor any divination against israel . it is the lord , let him doe what seemeth him good , sam. . . it is the lord that giveth , it is the lord that taketh away , blessed bee the name of the lord , iob . . and therefore many yeeld thus farre as that satan needes no provoker to set him forward , as the scripture tells us . for the text saith , that he compasseth the world to , and fro , iob . going up and downe like a roaring lyon seeking whom hee may devoure , pet. . . he is ready ( if god give waie ) to bee a lying spirit in the mouth of ahabs prophets to seduce him , king. . and to beguile ; and that the people which brought the possessed to our saviour , complained only of the devill , mat. . . luk. . . they made no mention of witches , nor ( for ought we know ) had any suspition of them , for we find that god hath often sent the devill , as the executioner of his displeasure without any meanes of a witch , as amongst the egyptians , he sent evill angells , psal. . . between abimelech and the sichemites , judg. . . so upon saul , sam. . . and so we reade of a legion sent by christ into the heard of swine , mat. . . thus we see devills immediately sent from god without any instigation of witches . and therefore conclude that all is from the devill by gods permission , and that there are no witches at all . but whosoever thou beest that art of this opinion , & although many have gone about to prove that there are no witches : yet besides the former reason , the contrary tenet is undeniable true , that there are witches . first , from the lawes that god himselfe hath made against them . first , in forbidding the practice of vvitch-craft , and that none amongst his should be vvitches , vvizzards , negromancers and such like , deut. . , , . secondly in forbidding any to go to them , levit. . . isa. . . thirdly , his commandement to put witches to death , exod. . . fourthly , gods judgements against them , deut. . . which if there were no vvitches what neede these lawes ? secondly , from the historie of the bible , which nameth to us certaine vvitches , as the socerers of egypt , exod. . iannes and iambres , tim. . . those in babylon and persia , dan. . . . isa. . and amongst the nations driven out before the children of israel , deut. . , . so wee reade of other vvitches which were , of balaam numb. . ios. . . of israel , king. . . of manasses , chron. . . of simon magus , acts . . and elimas , acts . . secondly , it maketh mention of the practizes of witches , exod. . chron. . . isa. . . eze. . . thirdly , it speaketh of some going to them , sam. . . and sending to them , numb. . . ios. . . fourthly , it relateth how some kings put them to death , sam. . , . and cut them off , king. . . all this should be false if there were no witches . thirdly , from some comparisons or similies fetched from witch-craft , by samuel , sam. . and by isa. . . which were absurd if there were no witches . fourthly , ( as before ) st pauls mentioning witch-craft amongst the workes of the flesh , gal. . . fifthly , gods threatning damnation upon socerers , rev. . . sixtly , the lawes of nations both heathen and christian against them . seventhly , the truth of histories , and manie relations of their arraignement and conviction . eightly , experience amongst our selves , and in other countries , together with the confession of some of those witches condemned and executed since may . in the severall counties afore mentioned , hereafter , herein expressed , i hope will give all sufficient satisfaction that there are witches . now here some may say , this is sufficient to prove that there are witches in some countries , or at least have beene in formes times with us here in this country ; but how will you make it appeare that there have been any since the gospel preached amongst us ? for many are of oppinion that there are witches in other countries where the gospel is not at all , or very little regarded , but where the gospel is faithfully preached as with us in england and scotland , &c. that there are not any , no not since the comming of our saviour . i answer that if any man can make it appear that the gospell frees us from sinne , more then the law did our forefathers , that then it might be so . but the gospell frees us not , and therefore we are as like to have such miscreants amongst us as our forefathers . for we are as sinful as in the time of the law . and satan stil remains amongst us . and we are as impatient , profane , and unconscionable as ever , having distempered passions , violent in affection , given to ill company , and vain curiosities , not having respect of religion , by which occasions the devill taketh advantage and works to have his will , for he goeth thither where he is either sure or hopeth well for entertainment , mat. . . he therefore watcheth the time when he may best offer his service to such as any way he finds the least kind of preparednesse in , as when any fall into a passionate sorrow , accompanied with solitarinesse for some losse , as husband , wife , children or such like , the devill offers himself to comfort such in their sorrowfull melancholy mood . so in time of dearth through extreme poverty it many times causeth many to be desperately impatient ; or so impatient through poverty when they would needs be rich , even against gods providence , as that they be in such a distempered passion , as they would have their wants satisfied and their desires fulfilled , be it by what means it possible can be , ( as i may say ) right or wrong ; or when one is enraged with anger , plotting revenge , or is familiar with such as be witches ; as likewise when any are addicted to the reading and studie of dangerous books , inticing to the practice of hidden mysteries , of magick and inchantments . thus by these and such other like means as may be gathered from the confessions of witches , they prepare themselves for satans temptations , to draw them to witchcraft , as i could instance in those innumerable examples , as you shall read hereafter more at large when i come to speak of what sorts of people are most addicted to witchcraft ; and therefore do you not conceive that there are still such people remaining amongst us ? yea certainly there are , and witches likewise . but you will still say it doth not yet plainly appear to be so since the gospell , though all these sinnes still remain , for the devil needs no provoker as before , for he can , if god permit , greatly trouble us , and can bereave one of his wits , and make one lunatick , deaf , dumb and blind , bow the body together , so that one shall not be able to lift up himself , he can even enter in and possesse any really and make them invincibly strong , and work other effects . of all which you may read in matth. . and . . and . and . . mark . . and . , . and . and . , , , , , , and in luke . . and . . and . , . and . . and . , . and can enter into children , luke . . young folks , mark . . men , mark . , , . women , luke . . matt. the . . yea through the permission of god , such as be the elect of god . iob . and . a daughter of abraham , luke . . & mary magdalene , luke . . & can counterfeit the resemblance of an holy man , sam. . . . . yea and for along time , luke . . from a child till one be grown up , mark . . even eighteen yeares , luke . . and so we reade in luke . . of seven devills in one at once , and more luke . . yea a whole legion , mark . , , . and sometimes the lord is pleased to send devills as executioners of his displeasure , as is before expressed . to this i answer , and grant it for truth , and not to be denyed , but yet notwithstanding all this , there are witches likewise , and yet the devill doth all this , and more if god permit , for in gen. . we may learne there that the devill may enter into a dumb creature , & come out of the same , utter a voice intelligible , & offer conference ( if any will hearken ) to deceive as our witches now a dayes confesse , and that he chooseth the subtilest creature to deceive by , and the weaker vessell to confer with , but by the confessions of witches now lately detected , he chooseth such creatures as they themselves are most addicted to , as you shall hereafter find by their confessions , by the severall shapes he appears in , but how ever we may read there , it was a powerfull perswasion to overcome , and yet work by witches , wizzards , necromancers , sorcerers , southsayers , and all kind of magick art , as we may reade in exod. . , . and . . where we may see that pharaoh called the wisemen , the sorcerers , and the magicians of egypt , who did with their inchantments in like manner as moses and aaron . but i passe by the proofs out of the old testament for this because i desire to give such satisfaction ( as i am able ) that it may appear that there be witches now as in former ages . and if what hath been already spoken will not give satisfaction herein , you may read in the . tim. . . who they were , that were the oppsors of the truth , but such as iannes and iambres , who withstood moses , and then search who they were , and you shall find they were such as pharaoh called to him , as in the before mentioned places , who with their inchantments did the like as moses had done . so you may read of elymas the sorcerer , act. . . who resisted the apostles in the time of the gospell . so likewise in act. . you shall read of simon magus a sorcerer , to whom in the verse it is said , they all gave heed from the least to the greatest , saying , this man is the great power of god , for in the . verse its is said , because that of long time he had bewitched them with sorceries , and in the verse we read he was baptised , but read the , , , and you shall read what peter said to him , and so read no more of him in all the new testament . also in the rev. . . you may read how sorcerers shall with other sinners there reckoned up , have their part in the lake which burneth with fire and brimstone . and so likewise we read in the epistle of iude the apostle speaking there of false teachers , which were crept into the church to seduce them , for whose damnable doctrine and manners , horrible judgement was prepared , in the . verse pronounceth woe unto them , for they have gone in the way of cain , and ranne greedily after the error of balaam , by which we may plainly see that there were witches in the time of the gospel , and after the coming and ascension of our saviour , and do any doubt then , whether there be any now ? do any think that we be free from such , where sinne and ignorance besides so much abounds ? or do you desire to have proof of witches since then , you shall have enough of their confessions to make this evident , besides the relations of learned men writing concerning witchcraft . but if you would but rightly observe that place in . tim. . and so on to the . you shall find that in the last dayes shall come perillous times , &c. and in the . verse it is said , and as iannes and iambres withstood moses , so do those also resist the truth . there you may see plainly that there should be such to the latter end , besides in divers other places speaking expressely of witchcraft ; as . tim. . . and iude . likewise of the pythonesse which brought her mistris much gain acts . . also in rev . . and so i might nominate divers other places , for those which remain doubtfull either of being bewitched or of witches themselves , but because their own confessions clear this evidently , besides the forenamed places , i proceed to distinguish between those called bad witches , and those called white or good witches , which is easily to be discerned and known . but yet i say all witches be bad , and ought to suffer alike , being both in league with the devill : for so is the good , so untruly called , aswell as the other , either open or implicit . and therefore i conclude , all that be in open league with the devill ought to die . and the scripture maketh mention onely of ten sorts , which speakes rather of those called the good , which the world so much runnes after , then the other . as we may read : first in deut. . . kings . . of a diviner foreshewing things to come . such the people delighted in and consulted with , ier. . . ezek. . . such an one was balaam , ios. . . secondly , we read in deut. . . of an observer of times , or soothsayer , one which by gaping on the heavens could also foretell something . to these likewise did the people give eare , ier. . . and such an one was manasses , chron. . . and what was elimas the sorcerer spoken of in the acts ? thirdly , we read in deut. . . of an observer of times , or searcher out ; one which observed times to know when it was best to begin a businesse : as hamans witches did by casting of lots before him . of this manasses also was guilty , chro. . . to which might be added that in hester . . . and . . fourthly , we read in deut. . . isa. . . of a magician , one that could deceive the eye-sight by making something to appeare otherwise then it is . such pharaoh called to him to oppose moses . herein , iannes and iambres , of whom saint paul speaketh of , were guilty , and so likewise was manasses , chron. . . fifthly , we read in deut. . . of an inchanter , or conjurer ; one joyned in league with another , as the witch is with the devill . such an one used charmes to tame serpents , psal. . . many such were in babylon , isa. . . and eccl. . . sixthly , we read in deut. . . lev. . of one which hath a spirit in him or her which doth give answer to such as come to inquire of them . such an one was the witch of endor , sam. . such an one was the pythonesse which brought her mistris much gaine , acts . in isa. . . called a whisperer . to such the people had reguard , lev. . . and incouraged one another thereunto , isa. . . seventhly , wee read in deut. . . of a wizzard , sam. . . one also which could foretell some things , and so called for his or her foreknowledge ; as now we terme them a wise man , or a wise woman . after this sort the people sought also , lev. . ▪ and . . eighthly , we read in deu. . . of a negromancer , one that consulteth with the dead . isa. . . ninthly , we read in isa. . . of a vvhisperer , with secret or soft words , as our white vvitches doe , indeavouring to help man or beast . to these the aegyptians sought after , as they did to their idolls , as in the last forementioned place is expressed . these are now ( as i have read ) translated charmers . tenthly , we read in exod. . . of such as pharaoh sought to , as we call them iuglers , deceivers , beguiling the eye-sight . some hold them to be casters of nativities , which tell people their fortune by the time of their birth . these are onely expressed in the old testament : but the new speaketh , as i may say , onely in generall against vvitch-craft , which comprehends all the ten aforementioned . and therefore it cannot be denyed , besides their confessions herafter herein expressed , but that there are such to this time , and that they all ought to suffer alike , which have made an expresse league with the devill . an art so execrable , to renounce god , and to betake themselves to the devill , as for this thing onely they deserve death in the highest degree : for the law of god saith without exception , thou shalt not suffer a vvitch to live , exod. . . if a witch justly convicted , death is due to such an one , levit. . . for , for those abominations the lord utterly destroyed the canaanites , and plagued manasses , which wicknesse of his was so abhorred of god , as in his displeasure hee mentioned it many yeares after , as a cause of removing the iewes from their land , and of leading them away captive into a strange land , ier. . . and did not good king iosiah put such sorts to death , that he might fulfill the law ? kings . . and so did saul , sam. . nay , hath not the lord threatned great judgements in the aforementioned places ? yea , and doth he not by the prophet promise to cut off vvitch-crafts and soothsayers , when he intends to blesse a nation ? mich. . . now , who they be that make this expresse or open league , are both sorts . but for the hurting and cursing vvitch , there is but one sort . all which makes this expresse or open league ; and they doe it onely for mischief , though severall wayes : for they take their familiars ; some for one mischief , some for another . vvhen as there be two sorts of the other ; the one in expresse and open league , for so i tearme it , though made never so secret , because it is done by conference with the devill ; and the other is by implicit , or secret league , onely by confidence in believing , that such or such a thing shall produce such , or such an effect . now the first of these two have familiars , as well as the other , or at least a brand , by which they may be known and discerned by , as well as the first . some to set spells ; some charmes ; some to cure diseases severall wayes , either by words , or washing clothes , or aanoynting the instrument which gave the wound to cure the wound ; some onely by laying on oft their hands ; some by using and saying superstitious words , or forme of prayers , using good words to bad ends ; some by both ; some by herbes ; some to know where stolen goods be , either by raising the devill , or familiar spirits ; some onely by words , and so likewise the same for lost goods , or man or beast , and to bring them againe ; and so by many such like wayes and meanes doe these worke by : yet many times they erre , all of these : for the devill cannot performe his promises at all times . so that it is not to be questioned , but all these sorts are in league with the devill . for it is not to be doubted , but before any of them can have power to doe any thing , against , or for any parry , or have any desired ends effected , the league expresse or implicit is first made ; bee it expresse then confirmed ; but for the confirmation hereof their confessions will make it plainely appeare , and plaine proofes and reasons for the other , that they confidently trust that their desires shall be effected accordingly to their beliefe , as the curing witches doe of them which come to them for help . all which i will make plainely appeare , when i come to speake how they may be known . for here some may first demand of mee what sorts of people they be of either sorts ? i answer , as for the first sort most women , and for the other most men . and albeit there be of both sorts of both : as elimas the sorcerer , and simon magus , and so likewise balaam , and the witch of endor , and of these young , middle , and old age , of which instances may be given ; yet of witches in generall , there be commonly more women then men . this is evident . first , from gods law against witches , exod. . in the feminine gender , praestigiatricem ne sinito vivere . secondly , from sauls speech , when he said , seeke one out , a woman that hath a familiar spirit , sam. . chron. , . in naming a woman and not a man . thirdly , from experience it is found true here , and in all countries , especially of hurting witches , that they are most in number , as appeares by their owne confessions , with the stories and relations even from these in our owne kingdome . as of those of burton-old , where there met above fourescore at a time ; and at tilbrooke bushes in bedfordshier , neere adjacent to catworth ; in huntingtonsheir , where there met above twenty at one time , as iohn wynick , and others confessed who suffered at huntington last may was two yeares : as also by the confessions of some others which suffered at northampton not long before ; so likewise were those which met at manningtree in essex , as elizabeth clarke , and anne leech confessed , and those which were condemned , there being about twenty eight , at chelmsford , in the summer . were ( as i remember ) all women . and those at burie saint edmunds , where sixtie eight were ( as i likewise remember ) condemned , most women , all at one goale delivery , in the summer . so i could nominate farre more instances in other places , and of about two hundred executed since the said may , . in the severall counties aforementioned , the women farre exceeded the men in number . and as i have read , those in lancasheire , where ninteene assembled , and but two men , and that those that bewitched the earle of rutland were women ; and that those of warboyes were women , and but one man . women therefore without question exceed men , especially of the hurting witches ; but for the other , i have knowne more men ▪ and have heard such as have gone to them say , almost generally they be men , and so likewise finde them to be so in authors , which speake of such , and never knew any women questioned in that way but men , and of them as hitherto not many ; for as before , men rather uphold them , and say , why should any man be questioned for doing good ; but i am certaine the word of god is contrary . now , why it should be that women exceed men in this kind , i will not say , that satans setting upon these rather then man is , or like to be , because of his unhappy onset and prevailing with eve ; or their more credulous nature , and apt to bee misled , for that they be commonly impatient , and being displeased more malicious , and so more apt to revenge according to their power , and thereby more fit instruments for the devill ; or that , because they be more ready to be teachers of witchcraft to others , and to leave it to children , servants , or to some others ( but that you shall finde to be a great inducement thereto by their confessions ) or that , because , where they can command they are more fierce in their rule , and revengefull in setting such on worke whom they can command , wherefore the devill laboureth most to make them witches : for satan is subtill , and seeketh whom he may devoure , and if false teachers . but as saint paul saith , vvitchcraft being amongst the fruits of the flesh , one may fall into this sinne as well as into any other ( if god prevent it not ) and therefore whether men or women , these sorts following are the aptest , as by experience plainely appeares amongst us now a dayes . i passe by infidels , and heathen people in former times ( from whom these abominations mentioned in deut. . , . came into israel , and savage nations now ( amongst whom ) by travellers relations , vvitchcraft is most rise ) and will speake onely of such sorts as be called christians , and these be , first , ignorant people whose eyes are blinded by satan , cor. . . and are led captive by him , as is said in another place . this appeareth in those vvitches commonly detected amongst us , silly ignorant persons many of them . elizabeth deekes of ratlesden , in suffolk , a silly ignorant young woman being found with the markes , confessed that she was guilty , and had two crop eared impes , as she said , which had sucked two or three times upon those markes found upon her , which impes ( she said ) came like mice ; the one white , which she called birds , being the least , the other gray , which she called teates , which impe asked her to denye god , and christ , and told her if she would she should never want , but she said she then refused ▪ whereupon ( she said ) her mother asked her to give her soule from god to the devill , which ( she said ) she likewise refused : but as she was going to bed , either upon a paire of staires , or ladder , her mother pulled her back in much danger of her life , and confessed many other things then more at large . but for her ignorance she was saved at first , when her mother suffered , yet afterward , notwithstanding this , and her refusing those temptations , she confessed , she did make a league and covenant with the devill , and sealed it with her bloud , and imployed those impes , to the much prejudice of her neighbours and townsmen , as she confessed before the justice of peace . also ioane wallis of keyston , in huntingtonsheir , a very ignorant , sottish woman , confessed the devill came to her in the likenesse of a man , in blackish cloathing , but had cloven feet , which she called blackman , who used to lie with her , and have the use of her body , yet she confessed he was more uglier then man , and not as her husband , which speaks to her like a man , but he as he had been some distance from her when he was with her , who told her , if she would be ruled by him she should never want , but should have what she desired , and brought her two others the third time he came , which ( she said ) she called grizzell , and greedigut , for so ( she said ) they called themselves , and that those , after shee had consented to the other his demands , and confirmed the covenant , she could and did imploy as shee then further confessed , both to the townsemen , and after to the justice of peace , and some of the mischiefes she had done . ennumerable of these instances i could nominate in many of their confessions , as you shall finde in some of those following . but i desire to answer one objection before i proceed further ( that is ) some say , and many will and doe say ; but you watched them , and kept them from meat , drinke , or rest , and so made them say what you would . a very unnaturall part so to use christians . i answer so it were . but i never knew any deprived of meat , drinke or rest , but had what was sitting till they were carried before some justice of peace to be examined , and had provision to rest upon , as bolsters , pillowes , or cushions , and such like , if they were kept where no beds were ; yet i doe not deny but at first , some were kept two , three , or foure dayes , perchance somewhat baser , but then it hath been , either when no justice of peace was neere , or when the witnesses against them could not goe sooner , but then they have had beds , and for other provision , i never knew any kept , of what ranke or quality soever , but that they had better provision , either meate or drinke , then at their own houses . for the watching , it is not to use violence , or extremity to force them to confesse , but onely the keeping is , first , to see whether any of their spirits , or familiars come to or neere them ; for i have found , that if the time be come , the spirit or impe so called should come , it will be either visible or invisible , if visible , then it may bee discerned by those in the roome , if invisible , then by the party . secondly , it is for this end also , that if the parties which watch them , be so carefull that none come visible , nor invisible but may be discerned , if they follow their directions , then the party presently after the time their familiars should have come , if they faile , will presently confesse , for then they thinke they will either come no more , or at least have forsaken them . thirdly , it is also to the end , that godly divines and others might discourse with them , and idle persons be kept from them , for if any of their society come to them to discourse with them , they will never confesse ; this was observed at bury saint edmunds in suffolk , as i remember , when there were eighteene to be executed ; most of them kept in a barne together , they made a covenant amongst themselves , not to confesse a word next day at the gallowes , when they were to be hanged , notwithstanding they had formerly confessed , and some of them after they came into the goale , and some before the bench and country , but most of them ( if not all ) before the justices of the peace , and so dyed next day accordingly very desperately , except one penitent woman which refused their covenant or agreement : so she made it knowne , and how they made a singing of a psalme after they had done it . but if honest godly people discourse with them , laying the hainousnesse of their sins to them , and in what condition they are in without repentance , and telling them the subtilties of the devill , and the mercies of god , these wayes will bring them to confession without extremity , it will make them breake into confession hoping for mercy . now that the impes come visible , it is true and apparent , and so watching hath produced true and strange effects , and is a great meanes ( under god ) to bring them to confession , as for example ; elizabeth clarke of manningtree in essex , being kept three dayes and three nights , shee confessed many things , but how she was kept i know not well , for i came not at her during that time , notwithstanding i lived then in towne , and was one which caused her to be questioned , who did accuse some others which lived in their severall parishes , the townsemen desired me to goe with her confession taken in writing by another , to the justices of the peace for a warrant for those she accused , the warrant was made for the searching of such persons as i should nominate , whereupon , i would first goe to her before the warrant should be served , to know of her who she did accuse ; mr. hopkin being with mee went together , and when i had asked her who shee had accused , we were agoing away ; but she said to us , if you will stay , i will shew you my impes , for they bee ready to come . then said mr. hopkin ▪ besse , will they doe us no harme ? no said she , what ? did you thinke i am afraid of my children ? you shall sit downe , so wee did , where she appointed us . then one of the company which was appointed to be with her that night , said to her , besse , i asked you a question of late , but you answered not , then she said , what is it ? then he replyed and said , tell the truth , if it be the truth , say so . but if not truth , then say so , hath not the devill had the use of your body ? she said , why should you aske such a question ? he answerd , i desire to know the truth and no otherwise , then she fetched a sigh , and said , it is true , then said mr. hopkin , in what manner and likenesse came he to you ? shee said , like a tall , proper , black haired gentleman , a properer man then your selfe , and being asked which she had rather lie withall , shee said the devill , and so particularized every thing , and how hee came in , and his habit , and how he lay with her , and spoke to her , as she then affirmed to bee truth , and so presently fell a smacking with her lips and called lought two or three times , which presently appeared to us eight ( for there were six which were appointed to bee with her that night before we went ) in the likenesse of a cat , as she had formerly told us ; for she told us before what shapes they should come in , and so that presently vanished ; then she called againe as before , jermarah , then appeared another , like a red or sandie spotted dog , with legs not so long as a finger ( to our perceivance ) but his back as broad as two dogs , or broader , of that bignesse , and vanished , and so after that called more , as before , by their severall names , which came in severall shapes , one like a greyhound , with legs as long as a stagge ; another like a ferrit ; and one like a rabbit , and so in severall shapes they appeared to us , till there were some seven or eight seen ; some by some of us , and others by other some of us ; then i asked her if they were not all come , for there were more come then she spoke of , she answered that they came double in severall shapes , but said , one was still to come , which was to teare mee in peeces , then i asked her why , she said , because i would have swome her , and told me that now shee would bee even with mee , and so told in what manner it should come , black , and like a toade , and so afterward did come , as the rest averred that saw it , and so she confessed their meetings , and the manner how they worshipped the devill at their meetings , and said to us , they that be found with these markes that i am found withall , are without question witches , yet said , that there might be some witches which had not those markes ; but affirmed it over and over again , that all those that had those markes were witches , and had familiar spirits which sucked of them , and so confessed what mischiefe she had done with her impes , in a very large manner , and so did next day , after she had slept ; for the justice gave me order that she should sleepe before he examined her , lest shee had not slept before , and so i did accordingly , and yet shee then confessed at large before two justices of the peace , and how shee would have been my death ; this was the first accused , and her markes and confession , the beginning of our knowledge : yet i confesse , the markes be difficult to finde from naturall markes , as i shall hereafter declare . rebecca west of lamford , in essex , who was ( as she confessed ) married to the devill , and the manner , had an impe came to her in the time she was kept , but of her confession more at large hereafter . also elizabeth finch of watson in suffolke , confessed , that about twenty yeares before shee was found with the markes , the devill appeared to her in the likenesse of a smoaky coloured dog , which asked her to deny god and christ , which she said , upon his promises she did , and let him have bloud to seale , or confirme the covenant or agreement ; and that soone after that , there came two more , black on the backs and reddish on the bellies , which sucked her two or three times a week , upon those markes that were found on her , and that sometimes she fetched bloud in other places for them , and gave it to them ; shee also had her impes came visible ; for she confessed in the time shee was kept , one which was with her to looke to her , saw one of them , and flung it into the fire , which she affirmed was one of her impes , and that whilest they were busie about that , thinking to burne it , she confessed the other came , and threw her out of the chaire she sate in , which hurt her forehead and wrest , which was done accordingly , and so further confessed . of these i could bring diverse instances , but i will proceed . they come likewise invisible ; as one binkes of haverill had an impe sucking of her whilst she was talking with others , and presently confessed it ▪ another whilest i was in the roome with her , at huntington , i perceived by her carriage that she was asucking her impes , spirits , or familiars so called ; i layed it to her charge , but she denied it : yet presently after she confessed it was truth , when she was asked by the justice of peace . and as i remember , it was the same woman ; but i am sure of keyston in huntingtonshier , and so was she , that to the thinking of two which were with her , she sate still in her chaire , when two more in the yard saw her goe out into the yard , and her going in againe ; this woman confessed the devill sate in her likenesse , and she went out , and suckled her impes in the yard , as the other two affirmed . so in the same towne , one clarkes wife skipped out at a hole in a stone wall , above halfe a foot thick , which was some nine inches long , and some foure and a halfe broad , all the one side head and all , and but little to bee seen of her but one leg ; and the hole was neere a yard and halfe from the ground , and yet one pulled her back againe , and afterward went away , no body knew how : yet i say , if those which looke to them be carefull , it is to be discerned ; this is apparent by that i nominated at huntington . and so at codman in suffolke , being told how a woman there carried her selfe , i caused her to be searched againe , and there was alteration of the markes , and the woman presently confessed it , and made a large confession ; and so it hath been common in all our proceedings , and a great cause for keeping them ; for the bloud hath sometimes been found on the end of the marke , or to be stroked ou 't when they be taken on a suddaine , as i could instance the one halfe of their confessions ; but because it is so apparent , i instance no further . but now to manifest that good counsell will doe it , and so likewise without keeping ; for i hold they two depend most upon one : then say i , that upon good exhortations after the markes found , they may be brought to confession , either by keeping , though every thing necessary be afforded them , as i never did otherwise , but now lately keepe none , or not above one night till we goe thence , and yet have their confessions . witnesse those executed at elie , a litle before michaelmas last , who made large confessions . also one at chatterish there ; one at march there ; and another at wimblington there , now lately found , still to be tryed , who made very large confessions , especially the first two ; nicholas hempstead of greeting in suffolke , being found , upon exhortations , and laying the hainousnesse of the sinne , and gods judgements , and gods mercie , and the like , notwithstanding hee at first railed on me in very approbious tearmes , yet presently sent for me , and would have asked mee forgivenesse , he presently confessed that hee had made ▪ a league and covenant with the devill , and how hee had confirmed it with his bloud ; and the shape of his impes , and of the devill when they covenanted , and how he killed a horse of one of the constables , because he pressed him for a souldier , and five of the best horses in colonell rochesters troope ; and divers other things he had done , making a very large confession , with a great deale of penitency and sorrow , which hee so continued in ( as i since heard ) to his very execution without alteration . to this i might adde , henry carrs hereafter mentioned ; and the boyes next , after the objections answered , and diverse others which you shall here finde ; but because it falleth out better , when i shall speake how to discover them , i leave here , hoping this is sufficient for that objection , if not , i will answer more fully , as occasion shall serve . but then some will say , you swome some of them , especially at the first , was not that extremity ? i answer , that hath been used , and i durst not goe about to cleere my selfe of it , because formerly i used it , but it was at such time of the yeare as when none tooke any harme by it , neither did i ever doe it but upon their owne request ; and were to such as first were found with the markes ; but now lately , there hath been no such course taken that i know of . for i am of opinion , that it is one way of distrusting of gods providence , putting confidence that that shall bring such or such an effect , or event ; neither was it ever given in or taken , that i know , as an evidence against any , nor used by any of us but the first summer , from march , or may . to about the middle of august next following ; when judge corbolt that now is , forwarned it ; when divines gave their opinion of the unlawfulnesse thereof , it hath ever since been left , and not many before so used : notwithstanding , it was then the desire of such persons themselves , thinking thereby to cleare themselves , whereas it fell out otherwise . yet under favour , let me speake one thing that i have found in that way ; that it is a true rule in one respect , that the vvater entreth not into any of them , when it will into a free person , though they swimme both alike ; for so they will , if the water be inchanted , but the free person will presently be choaked , when the other lye topling on the water , striving to get their heads , or themselves under the water , but cannot , neither can they bring out water in their mouthes , though they be foretold of it , nor spit cleare water ; for the water enters them not when it will the other thus farre i have observed , or further : but because it is held unlawfull , i should be sorry to speake any thing , either to give offence to any , or to be a meanes to animate any in such courses . for if any did confesse , rather then to goe into the water , or to come out of the water , or presently after , except they had been shifted , and refreshed every way , and knowne to be in perfect memory , it hath been taken as no evidence ; and so hath all other forcement been . but there is one , a very remarkable thing concerning this , that was done at saint neotts , in huntingtonshire , of a woman that had been searched two or three times , and not found , for they can hide their markes sometimes , as you shall heare after herein , yet was still in great suspicion of many of the townsmen to be guilty ( the brand is difficult to finde if she had notice ) and the rather , for that she fled , or went away after she was searched twice , for some are not found at first , yet be in the end : so at her returne some vvould swim her , and did , she swum apparently , where they had formerly cast a freeman in , tyed after the same manner , she was not further medled with then . but as i have heard , and in part from the man himself , where the act should be done , a dog was seen in his yard , which a mastie dog would not seize on , but his son stroke at the dog , and hatt him two or three blowes over the back , up to the shouldersward , presently a gelt bitch seized on him , and bit him on the neck , and gave him some shuckes , and then the dog got away : so it remained , but this woman not being seen in the street as formerly , was caused to be viewed ; and found bitten on the neck , or bruised on the other parts in a most fearfull manner . these are some similitudes , that there is something in swimming ( if lawfull ) but to proceed . this one more , that ignorant people are most apt to be witches , as afore said . of a boy in ratlesdon aforesaid , who was accused , when he was under nine yeares of age , when all know he could not be of much capacity , hee without watching , or keeping , voluntarily confessed , that hee suckled an impe , and had it at command to doe mischiefe , and nominated some , as the killing of some chickings , and some other mischiefes he had then done , as he confessed , together with the reasons he caused his impe to kill the chickens , which was , because the man which owed them had chidden him for spoyling his grasse , when , as he said , they did it , so the next time he saw them there , he did it . this boy being young , i ( suppose the jury had hopes of his amendment , as i confesse i then had ) he was then released , and vvent to the towne againe , where he continued some time , and was suspected againe for further mischiefe , and so apprehended againe , and put into prison , where he then voluntarily confessed likewise his renewing of the league and covenant with the devill , and the sealing of it with his bloud , after his mother vvas hanged ; for she suffered for witchcraft , about the michaelmas . and then was the first questioned , and that he had more familiar spirits , or impes , as they call them , and that the devill appeared to him , in the likenesse of a black brovvne mare , and would carrie him whither hee desired , and confessed abundance of mischiefe he had done , between the time he was released , and committed againe . but after hee was in burie goale , not long before the assizes , the first since these warres , the goaler missing a prisoner in the morning , which he had over night , a notorious offender , whom he kept double shackled , the goaler questioned this boy , and upon some threatning speeches , the boy confessed , that he was gone home on his mare over the walls , and shewed where , and told him he should finde him with his wife ; whereupon , the goaler sent forthwith to the prisoners house , being at least twelve miles , and there found him at his house , as the boy had said , having shackles on as he went out . will this with the other give you satisfaction ? but i might adde to this , superstitious and idolatrous persons . but i passe , intending onely to take the heads , agreeing with the confessions of witches . secondly , malicious people , full of revenge , having hearts swolne with rancour , upon the least displeasure , with bitter bannings and curses , threatning revenge ▪ or requitalls ; this is manifest by the nature , quality , words , and deeds of witches convicted , who have shewed themselves to be such , as ever found so to be , as the said iohn wynnick confest , that when hee lived at thrapston in northamptonsheir , he having lost his purse with some seven shillings in it , as he was in a barne , where he lived , there in an inne , as hee was making up of bottles of hay , hee was in a passion for his purse and money , and in such a rage of banning and cursing , that he was saying to himselfe , would hee knew where he might goe to a cunning man for it , for have it he would , though he went to the devill for it ; ( here was a preparednesse for the devill ) for he confessed , the devill appeared to him immediately , in the likenesse of a beare , but not above the bignesse of a rabbit , vvhich told him , if hee would fall downe and worship him , he would help him to his purse , and money againe , and that he should have it where he stood , next day about the same time ; so he did fall downe and worship him ; and next day he came againe , to see for his purse and money , and found it accordingly , but confessed , that before he could tell it , the devill in the same shape appeared to him againe , and told him , hee must fall downe and worship him againe , and then he fell downe , and said , oh my lord , my god , i thanke thee , and then hee asked him to deny god , and christ , and to serve him as lord , and then he should never want , vvhich he confessed he consented to , then he demanded bloud , and he bade him take it , so he skipped on his shoulder , and fetched bloud with his claw , on the side of his head , which marke was seen at his tryall ; then he confessed , there appeared two more , vvhich the first told him hee must worship also , and take them for his gods , and they should be at his command , and so he said , he did ; then that like a beare turned like a ratt , and so those sucked on the three marks i found on him , after to the time he was taken , at their times appointed , and vvere at his command , as he then confessed more at large , before the justices of the peace , and confessed at the gallowes likewise , the last words he spoke . also one moores wife of sutton , in the isle of elie , in the county of cambridge , after she had confessed the league and covenant made , and sealed vvith her bloud , confessed , that she sent one of her impes to kill a man , or at least to hurt to him ; for that she had bought a pigge of him , for two shillings and two pence , and paid him two shillings , and afterward he comming by her dore , asked her for it , which man , was soone after taken sick , and in his sicknesse , cryed out of her , saying , he could not depart this life , untill hee had spoken with her , so she was sent for , but she refused , whereupon ( he lying in such extremity ) she was by some of his friends , at his request , being so desirous to speake with her in such extremity , forced to goe to him , and then soone after he dyed , according as hee formerly said ; so this woman confessed divers other things , and seemed to be very penitent , and sorry for it ; for she wept at her tryall , and confessed her selfe guilty before the judge , bench , and country ; but what she did after , or at her execution , i know not . thomazine ratcliffe of shellie , in suffolke , confessed , that it was malice that had brought her to that she was come to , meaning witchcraft ; for she confessed , that soone after her husbands decease , above twenty yeares before her confession , there came one in the likeuesse of a man , into bed to her , which spoke with a hollow , shrill voyce , and told her , he would be a loving husband to her , if she would consent to him , which she said , she did , and then he told her , he would revenge her of all her enemies , and that she should never misse any thing , in which she said , she found him a lyer , but said , that satan often tempted her to banning , swearing , and cursing , which shee confessed she did use a long time , and that many times ▪ it fell out accordingly , and that she , falling out with one martin's wife , who had a child drowned , for that she called her witch , saying , she was the cause of the childs drowning , she bad her goe home and look to the rest , lest she lost more , and one died suddenly after . also anne randall of lauenham in suffolke , after she had confessed the covenant , for still you must remember , that is first done , before the devill , or their familiars , or impes , act , or doe any thing , confessed that she had two impes , which were heavie and soft , but came in the likenesse of cats , or kitlins , of a blew colour , called hangman , and iacob , and that those sucked on the markes were found upon her body , some thirty yeares together : sometimes once a weeke , sometimes once a fortnight , and that shee sent her impe hangman to kill a horse of one william baldwins of thorpe , some two miles from lauenham , for that she asked him to bring her in some wood , and he bad her pay for that she had had first ; and the impe returned , and told her he had done , he had killed two , for they were lanquelled together , so he killed them both , which horses were killed ( but in such a tempest ) as was supposed by a devill in thunder , untill she confessed it of her selfe . also she confessed , that being at stephen humfries in thorpe aforesaid , and a begging for almes , hee came home well , and she being at the doore , he chid her , or gave her such words as she liked not of ; as she went over the way from the house , her impe hangman appeared to her , and asked her what he should doe , and she bad him goe and kill one of his hogs , which shee saw , which she said he did before she was out of fight , which hog died accordingly . likewise she further confessed , that she being angry with one mr. coppinger of lavenham , she sent her impe iacob to carry away bushes , which he had caused to be laid to fence his fences , above one load , here some , and there some , all along by the hedge side , as they were to be hedged out , and in one night they were gone , no man knew what way , untill such time as she confessed her impe did it . but as i have since heard , they were knowne to be in another mans ground , who confessed , they came the same night , but how , he knew not till then . also a young man of denford , in northampuonshire , who suffered for witchery since the said time , at northampton , confessed , that he sent one of his impes , to one cockes cattell of denford , because he would not let him keep them , and the cattell ranne so violently away foming , that the owner had much adoe to catch them with a horse , and more to get them home into his yard againe ; and so many other things he confessed , as i could particularly instance . and so for this , i hope it is sufficient , to give all satisfaction , for all confessions , or most of them at least , tend to prove this in some part . those that are given to over much curiosity , to seeke after vaine knowledge , in pride of heart to goe beyond others , to understand secret and hidden things , to know things to come . such are those , as not bounding themselves within the limits of reason , nor of gods revealed will , fall fowle unawares upon the devill , and are in great danger to be intrapped by him , and made his slaves by his inticements . thus was parson lowis taken , who had been a minister , ( as i have heard ) in one parish above forty yeares , in suffolke , before he was condemned , but had been indited for a common imbarriter , and for witchcraft , above thirty yeares before , and the grand jury ( as i have heard ) found the bill for a common imbarriter , who now , after he was found with the markes , in his confession , he confessed , that in pride of heart , to be equall , or rather above god , the devill tooke advantage of him , and hee covenanted with the devill , and sealed it with his bloud , and had three familiars or spirits , which sucked on the markes found upon his body , and did much harme , both by sea and land , especially by sea ; for he confessed , that he being at langarfort in suffolke , where he preached , as he walked upon the wall , or workes there , he saw a great saile of ships passe by , and that as they were sailing by , one of his three impes , namely his yellow one , forthwith appeared to him , and asked him what hee should doe , and he bade it goe and sinke such a ship , and shewed his impe a new ship , amongst the middle of the rest ( as i remember ) one that belonged to ipswich , so he confessed the impe went forthwith away , and he stood still , and viewed the ships on the sea as they were a sayling , and perceived that ship immediately , to be in more trouble and danger then the rest ; for he said , the water was more boystrous neere that then the rest , tumbling up and downe with waves , as if water had been boyled in a pot , and soone after ( he said ) in a short time ▪ it sanke directly downe into the sea , as he stood and viewed it , when all the rest sayled away in safety , there he confessed , he made fourteen widdowes in one quarter of an houre . then mr. hopkin , as he told me ( for he tooke his confession ) asked him , if it did not grieve him to see so many men cast away , in a short time , and that he should be the cause of so many poore widdowes on a suddaine ; but he swore by his maker , no , he was joyfull to see what power his impes had , and so likewise confessed many other mischiefes , and had a charme to keep him out of goale , and hanging , as he paraphrased it himselfe , but therein the devill deceived him ; for he was hanged , that michaelmas time . at burie saint edmunds , but he made a very farre larger confession , which i have heard hath been printed ; but if it were so , it was neither of mr. hopkins doing , nor mine owne ; for we never printed any thing untill now . i doe this ( he being dead ) but make no use of any confessions taken by him , but only this , for that it falleth out so fit for this purpose : yet i have heard , that other confessions have been printed , and some other things besides , as if it had been of ours , or one of our doings , or at least , by one of our consents ; when as i know , he never had any hand in any , and for my part i utterly renounce all former . also i may adde to this , one henry carre of ratlesden , in suffolke , who i have heard was a scholler fit for cambridge , ( if not a cambridge scholler ) and was well educated ; yet fell into this grievous sinne , and confessed , that he had two impes , which sucked on those markes i found upon him , two yeeres together , and came in the likenesse of mice , which he felt oft , and said , they were hairy and heavie , and so seeming to bewaile his condition , said , that he had forsaken god , and god him , and therefore would confesse no more , he said , untill he came on the gallowes to be hanged , for he had confessed enough for that , and then he would confesse all , and make all other knowne he knew of , but in the meane time , he would confesse no more , nor did ; yet he was much importuned to it , but that was alwayes his answer , and was arraigned at the barre , three or foure times , and yet by reason of an allarum at cambridge , the goale delivery at burie saint edmunds was adjourned , for about three weekes , and he ▪ died in the goale in that time : so it was conceived to be pride of heart , which was the first originall cause , by reason of his knowledge ; yet i confesse , he fell into poverty before his death , but as for that , i thinke it is seldome or never knowne , that any get estates , or thrive , that thus give themselves over to satan , but rather consume their estates , if they have any : yet the word of god sayes , the wicked man thriveth as well as the godly in this world : but for witches , i never knew any . to these likewise might be added , those observers of times , deut. . and such as professe to cure diseases , by such meanes as have no reason , or worke of nature to doe the cure , nor have by any ordinance of god , from his word , any such operation to heale the infirmity . and therefore such remedies must be diabolicall , & the practisers either witches already , or by their implicit faith , the next doore to witchchraft . such be they that use spells , charmes , and such like ; and what be juglers and legerdemain companions ? for that they sport with such resemblances , and utter words , as the invocating of a spirit , the reality whereof , is called an abomination before god , and as saint paul speaketh , children of disobedience . what be the fortune tellers , and such like ? but apt to be satans slaves in witchery , as they be his otherwise in impiety ; for through curiosity of knowledge , if reason and , art faile , will it not move men to seeke help of a spirit , who is ready at hand to attend , to draw them into the pit of magick , and sorcery , and witchchraft ? as one mr. cooper speaketh of , in his booke , called , the mystery of witchcraft , whom himselfe was delivered from , by gods preventing grace ; but because as yet , these have not been so commonly found out now adayes , i forbeare further , though i might instance diverse examples more . those who with greedinesse gape after worldly wealth , or feare poverty . as meribell bedford of ratlesden aforesaid confessed , that above six yeares before she was found with the markes , which witches usually have , there came a black thing to her , and called meribell , which asked her to denie god , and christ , and told her , if she would , she should never want , but should bee avenged of all her enemies , which she consented to : then she said , he had bloud of one of her little fingers , to seale the covenant , which being done , she said , foure more came , one like a dow , called tib ; one like a miller called tom ; one like a spider , or a spinner called ioane ; and the other like a waspe called nann ; these she confessed were at her command , to performe the covenant , and did suck upon those markes found upon her body , two or three times a week , during the said six yeares , and did much harme , as she freely confessed with much penitency . to this i may adde , one elizabeth hubbard , widdow , of stow market in suffolke , who confessed , that above thirty yeares , she had three things came to her in the likenesse of children , which asked her whispering to deny god , christ , and all his workes , and to cleave to them , and she should want nothing ; these she said , as they named themselves , were called , thomas , richard , and hobb , and that they scratched her back , and fetched bloud to seale the covenant , and that they use to suck on those markes which were found upon her , two or three times a week , about breake of the day , and that she did say , i pray to god to doe to him as he dealt by me ( meaning a man of the same towne ) and he languished and died , and many other things she said she did , but was ashamed to tell them . alice the wife of edmund wright of hitcham , in suffolke , confessed that she had foure impes above threescore yeares ; two like little boyes ; one like a lambe , and the fourth like a gray buzzard , and that the biggest boy spoke to her with a great whorce voyce , as if he had been griev'd , and asked her to goe into the field , and she should have money , and should never misse or want any thing , and asked her to deny god , and christ , and to curse god two or three times , and that she tooke her elder brother with her , and went into the field , but when they came to the place where they appointed her to goe , they found none , and that she uses often to be in paine and trouble , after they had nipped or sucked her , where her markes were found , sometimes once a week , sometimes once a fortnight , and that she felt on them , and that they were soft , and that they came sometimes severally , sometimes altogether , and that they often asked her to goe and doe mischief , which she confessed , to some cattell of her neighbours , and said , that she was much troubled and tormented , and in extreame paine , which they have put her to for denying their demands . furthermore , ioane ruce ulver of powstead in suffolke , confessed , that in the field called horsecrost or hog-marsh , there appeared in a bush things like chickens , about five or six , and that she catched three of them and the rest ranne away , and that she carried three home , which soone after turned to the likenesse of mice , whose names she called touch , pluck , and take , which spoke to her with a great hollow voyce , and asked her to denie god , and christ , and told her , if she would , she should never want meat , drinke , or clothes , or money , but she said she told them , that if she denied god and christ , she should lose her soule , but she said , they told her againe , they were more able to save her soule then god , and that they would doe more for her then she thought for , if she would consent to them , which then she confessed she did , and then they demanded bloud , and she nipped her fore-finger , and they pricked her finger with a pin , and there dropped six drops of bloud which they catched , and so had it againe after the same manner thrice , and that she did agree to give them her soule ; then i asked her whether they brought her any money or no , and she said , sometimes foure shillings at a time , and sometimes six shillings at a time , but that is but seldome , for i never knew any that had any money before , except of clarkes wife of manningtree , who confessed the same , and shewed some which she said her impe brought her , which was perfect money : but this ruce , further confessed the sucking of her markes , and how she sent her impe touch to kill a bullock , and that he came back againe , and told her he had stuck it on the right side , and it died accordingly , and so many other things , and said she was stopped and could not confesse when she would , but after had ease . here you may observe , that if he cannot prevaile for want , then he promises to free them of hell torments , and so delude them that way . as he did ellen the wife of nicholas greenliefe of barton , in suffolke , who confessed that three things came to her ; one like a rat , cold and ragged as she felt on him ; the next like a mole , soft and cold ; the third like a mouse ; and that the mole spoke to her with a great hollow voyce , and asked her to give her soule and body to him , for he could save her , and bad her not be afraid of him , for he could performe what he promised , whereupon she consented , then he told her she should never want , but be avenged of all her enemies , and so should continue her life time , if she did not bewray him , for if she did he would have the upper hand of her , and confessed that her wishes came to passe ; as for example : she wished one goodman garneham might be lame , and so he was , and that master lockweed might have lice , because he formerly accused her for sending , or causing him to have some when ▪ she did it not , and so he had , and that her impes used to suck her two or three times a week , for nineteene yeares together ; and that the mole said she should be questioned in some short time , but advised her to stand out and not to confesse , for if she did he would cause her to drowne her selfe , or put her selfe to death , and then he should have her soule , and after when she was kept , before she went to the justices of peace , her impe in the shape of a mole came to her , when those which were with her saw it not , and tore her as she confessed , as if he would have torne her in pieces , because she had confessed . this woman also confessed , that when she prayed she prayed to the devill and not to god , and that she had her impes from her mother in law ▪ who she said spoiled her ; and further confessed that the devill had the use of her body , and used to come to bed to her , but was soft , cold , and heavier , so heavie as she could not speake , and that her impe like a rat went upon her , wishing to lame ralph roggards horse or mare , because he said he would goe for the searchers , and so it was . besides the former markes know this , that it is more easier to finde them on the brest then in any other place , for that the brest is all shrunke up , and the teate thereof extended longer then any womans that gives suck , be it on man or woman , with a circkle round about it as if it were sucked , and insensible as aforesaid , and if on a woman that gives suck , that brest is drye , for where the impes suck there will come no milke , but the teate will stick out longer there then the other , and is nothing but skinne , and will be much extended as aforesaid , and easily to bee discerned by feeling of it . i should thinke this should give all satisfaction ; that gaine , revenge , feare of want , or poverty , or fearefulnesse of hell torments , or ill parents , or company , yea and lust also , or any one may bee a meanes to draw one to witchchraft . as for ill company , bad and wicked parents , and such as are over-much given to lust , i will put them together , and instance some few more examples ; as one bush of barton aforesaid widdow , confessed that about three weekes after her husbands decease , being above fiteene yeares before she was questioned , the devill appeared to her in the shape of a young black man , standing by her bed side , which spoke to her with a hollow voyce , and came into bed to her , and had the use of her body , and asked her to deny god and christ , and serve him , and then she should never want , but should be avenged of all her enemies , which she consented to , then she said he kissed her and asked her for bloud , which he drew out of her mouth , and it dropped on a paper , and that he us'd to have the use of her body two or three times a weeke , and then us'd to kisse her , and at no other time but as beforesaid , but she said he was colder then man , and heavier , and could not performe nature as man , and that soone after she had consented to the covenant and given her bloud , there came two things more like mice , which used to suck her about twice a week during that time , and confessed how she sent an impe to torment a maiden , who she thought was against her having reliefe at her masters , which was done , but afterward this maiden went to her and scratched her till she got bloud of her , and then she confessed she had no further power over her ( but this is not alwayes true , nor to be observed , though it tooke effect there ) but she confessed the killing of three and twenty turkies at one time , and cowes , and how her impes returned and told her it was done , and other things then at large . one more which i should thinke should be a warning to others , to have a care to bring their children up in the nurture and feare of god . of one anne cricke of hitcham aforesaid widdow , that she had three impes about seven yeares together ; the one in the likenesse of a sparrow called harrie ; the other two in the likenesse ▪ of reddish dunne mice , called iack and will , and they sucked her twice a weeke severally , all in one night , and the devill fetched bloud on her left arme to seale the covenant , which was to denie god and christ , and to serve him , which she said she promised faintly , but confessed the promise was first made by her , before the devill had her bloud ; then i asked her if she did grieve for it after she had done it , she answered , when it was done it was too late to repent ; then i asked her why she did it , she said she was left weake , and the devill got the upper hand of her for want of faith , through want and otherwise , she also confessed the devill had the use of her body , but she said she could not tell whether he performed nature or not , and said she could not confesse before much company , but said the devill spoke in a hollow voyce , and confessed the imployment of her impes , as the sending of her impe harry to iohn leverishes of the same towne , to kill him a hog , because she was denyed egges and such like things , and they burnt his eares , and she could not keepe from going ; it being asked her why she went , she said they must needs goe the devill drives , and so many such like things . also susan scot of lauenham aforesaid , complained of one sweeting comming to her with one golding , who confessed the devill us'd to have the use of her body , and spoke to her with a great easie voyce , and that she had two impes like cats and dogs , which sucked on those markes found upon her , and how she was the death of thomazine , the daughter of one mr. coppinger there , and diverse other things . also one richmond , a woman which lived at brampford , confessed the devill appeared to her in the likenesse of a man , called daniel the prophet , who bad her not be afraid of him , for he was so , and tooke her by the hand , and bad her trust in him and he would avenge her of all her enemies , and ▪ he should misse nothing , for he would curse her enemies , and that she after falling out with her neighbour , cursed her and bad the devill take her , and she dyed after she had lyen some eight weekes , as she said , by her meanes , because the devill promised her revenge ; she confessed her covenant was to deny god , christ and his ministers , and to serve him , she said the devill , for she said so he was that she called daniel the prophet , none shall need question it ; and she confessed she had three more , one like a rugg red brinded dog with cloven feet , one like a hog called jack , and another like a dog called iames , and confessed the devill defired her to use cursing , and whatsoever she desired should come to her , and so confessed many things she did . also anne goodfellow of woodford , in northamptonshire widdow , confessed that soone after her aunts decease , about three yeares before she was questioned , the devill in the shape of a white cat appeared to her , and spoke to her with a low voyce , and bad her not be afraid of it , for he was her aunts spirit , and asked her to deny god , christ and her baptisme , which she said she did , for he promised her that she should be saved , and would doe for her what she desired , and then asked her for bloud to seale the covenant , and she further confessed that he bit her on the second finger , and got bloud into his mouth , but what he did with all she knew not , but said amongst other things that she found him a lyer , for she often wanted after . also elizabeth gurrey of risden , in bedfordshire widdow , confessed that the devill had the use of her body , and lay heavie upon her , and that through her wilfulnesse , and poverty , with desire of revenge , she denied god , and christ , and sealed it with her bloud , about five or seven yeares before she was found with the markes , and confessed what she had done to one william dickens , and another there , and the manner how , but afterward i heard she made a very large confession . anne hammer neere needham in suffolke , of creeting there ( as i remember ) confessed that soone after her mothers decease , which was above twenty yeares before she was questioned , there came two impes to her , which she called tom , robbin , and tom like a mole , and robbin like a dorr , which she sent to kill mr. campe a child , which she said did ( very like to be true , ) for master campe averred that a mole to their thinking was seen in the house , going towards the roome where the child lay , and that they had much adoe to keep it out , nor could tell what became of it in the end , and that they used to suck her twice a fortnight on those markes found upon her , during that time , and that the devill in the likenesse of a calfe asked her to denie god ▪ and christ , and to serve him as lord , and told her that if she would he would free her of hell torments , and that she should never want any thing , but be saved , and she consented , then he told her he would avenge her of her enemies , but she said the devill never performed any thing but revenge , and that the devill in the likenesse of a black man us'd to come in at the key hole , and to bed to her , and have the usy of her body , but was heavier and colder , and lay all over her as man , and us'd not to speake but onely to aske to lie with her , and as she thought performed nature : but if i should goe to pen all of these sorts , then i should have no end , or at least too big a volume , and therefore but this one more ; that anne boreham of sudbury , in the county of suffolke widdow , confessed that as she awoke out of a dreame she saw uglie men ( as she thought ) a fighting , and asked them why they fought , who answered that they would fight for all her , and then one vanished away , and then came to her into bed and had the use of her body , but said he was heavier and colder then man , and lay onely on part of her , and that man asked her to deny god and christ , and to serve him , but she said she told him she was a poore widdow , and then he said if she woud serve him she should never want , but have her desire , and then she consented , for he promised her to free her of hell torments , yet she said he told her she must goe to hell , but should not be tormented ( a fearefull and subtill delusion ) for i have been with some who have confessed the same , and that he promised them that they should onely walke too and fro the earth as their impes did , and never suffer or feele torments . now some may say , if all these sorts be witches , then most part of the world be so . i antwer no ; for honest persons may bee given to these , and yet free from witchcraft ; but this is onely to shew when any are given to be extreame in any of these , then is the devill busie to worke upon them , for he doth not upon all that be given to these wayes , but upon such as he findes some kinde of preparednesse in , as for example , was there not a preparednesse in boneham , and mr. parson lowis , and so if you doe but truly observe little or more in all their confessions , as take but this last when she saw that sight of fighting ( as she thought ) would not a good christian have had her thoughts upon god , rather then to have suffered one to come to bed to her , which she knew could be no lesse but the devill , and no man , for then he could not have come into the roome , for satan appeareth not to them in any shape untill he finde some preparednesse , and then as you have heard by these confessions past he appeares in severall shapes , and then maketh the league , and confirmes it with bloud , and then sends them familiars more or lesse , and so proceedes by degrees : so you may finde as i said before , extreme poverty , passionate sorrow accompanied with solitarinesse , too much inraged with anger and desire of revenge , those of such parents , and all that i have formerly reckoned ; you see by their confessions , that the extreame makes a preparednesse , and i have heard of some schollers for want of learning , to be learned have growne to it , and some through overmuch , as is instanced before . likewise iohn scarfe of ratlesden aforesaid , confessed that about three yeares before he was accused to be searched , there came a thing into his house of a gray colour , of the bignesse of a great rat , of about a quarter of an ell long , which he tooke up and put into a box , and kept it some certaine time there , and then tooke it out , and laid it downe on his belly , and put it to the place where the markes were found , where he said it sucked halfe an houre ; ( did he prepare himselfe , or was he desirous to be one ? ) i conceive he did desire to be one , for he was a heathenish man , and so the agreement past ; but to shew his willingnesse to put it to the place , for in his confession more at large , he confessed that within a fortnight after there came two more , of a whitish dunne colour , and lesse then the other , which he called tom , and will ; but the first he called harrie , and so proceeded . now i will proceed to prove that witches may be found out . first , from god in the giving of his law against witches . exod. . . thou shalt not suffer a witch to live , which implyeth a discovery of them , else it could never be put in execution , and so should be a law to no purpose . secondly from the history , first divine . for it is said saul found out witches , and executed the law upon them , or put them to death , and so good king iosiah , king. . . secondly , we have chronicles , and many relations made of the evident discourse of witches . thirdly , the many tryalls in our owne country at many assizes : so it is cleere that witches may be discovered , though it cannot be denyed but that there is some difficulty therein , because the secresie of the grounds of witchcraft is so close and hidden , as being one of the greatest workes of darknesse committed this day under the sunne : for that naturall causes may arise very strong , and many may cunningly counterset outward appearances , and witnesses may feigne their accusations out of malice , being transported with rage and uncharitablenesse , and desire of revenge , because of the strange imagination they have through many seeming probabilities ; some for words , or deeds , taken in the worst sense ; some upon some suddaine sight of some creature , and so likewise upon burning any thing of the party suspected to be bewitched , if any shall come ( though peradventure accidentally ) and so sometimes something else , as thatch over the doore or such like of the parties suspected to be a witch , and so i could reckon divers instances of severall wayes , which many times have produced strange and sometimes true effects , which meanes have partly been the cause of the questioning of many , who have been found no lesse then witches , and have suffered since the aforementioned time : but i forbeare to speake any further of those wayes , for i conceive them to be unlawfull altogether , and not to be used , for it cannot be conceived any lesse then a distrust in gods providence , in putting confidence that such meanes will make the witch knowne , and effect their desires : yet to proceed as i have said , i cannot deny but those may be just grounds of suspicion , and cause of questioning them , but not alwayes certaine , besides the unlawfulnesse held by divines . but these cannot be denyed to be just grounds as aforesaid . as when one shall be given to cursing and banning , with imprecations upon slight occasion , and withall use threatnings to be revenged , and thereupon evill to happen . as cherrie of thrapston , in northamptonshire , a very aged man , who upon a small occasion , of falling out with one of his neighbours in the field , where they kept cattell , one of the two ( i doe not now well remember which ) scared some cattell off the ground , where the cattell the other kept was to goe , with a dog ; the said cherrie and the other fell at odds and worded , whereupon cherrie wished that his tongue might rot out of his head , the man was soone after strangely taken , and his tongue did come out of his mouth , hanging onely by the rootes thereof within his mouth , but could not be kept all in his mouth , and so continued to his death , and died in a miserable condition . this cherrie confessed himself , and that he was his death , onely upon that occasion . after which confession , that it came to be known , many of the townsmen of thrapstone aforesaid averred that he died with his tongue out , and that in a manner it rotted . a fearful thing to be thought of , what a miserable condition the poor man died in . cherrie likewise confessed the death of two more , which by his confession , and those that knew their deaths , died in a strange and miserable condition , through his wicked cursing ( as he confessed ; ) and so confessed many other notorious facts he had done . and being asked whether he did not do sir iohn washington , a knight which lived in the same town , any harm in his cattel or otherwise , for that he had suffered strange losses , he confessed he did , and particularized the death of much cattel ; saying , when he had reckoned up as many as he could well remember , that he had been the death of so many of his , that he could not reckon them all . then it was demanded of him , why he would offer it to sir iohn , who had been so loving to him in affording him relief constantly . he answered ; the more he gave him , the more power he had over him to do him mischief : for he said his imps must be employed , else they would not let him be quiet , but torment him . this cherrie also confessed divers other things and harms he had done , and the sealing of the covenant with the devil with his blood , to deny god and christ , and to serve him the devil for revenge , with promise of freedom from hell-torments : and that his imps , the last time they sucked him , not long before he was searched , told him they would not suck him any more but that time , because he was an old man , and had but little blood . this cherrie confessed presently after he was searched , who died at northampton in the goal there , the same day he should have beed tried , much about the time the grand jury had found the bill of indictment against him , billa vera , as it was reported , miserably . a just judgement of god : for it was reported , that a night or two before , his coat was all rent right down on the back , and his mouth stopped full : and when it was pulled out , he confessed that he had been at a bridge going into thrapston town , and had a cord found about his neck . to this i might adde the aforenamed thomazin ratcliff , who upon the falling out with another woman about the death of a childe , bade her go home and look to the rest , lest she lost more . and one died suddenly after , as before is expressed . of these kindes i could nominate divers more , as you may observe in many of their confessions , and might adde implicite confessions : as , when a question is asked the suspected party , if he or she were not the cause of such or such a thing ; answer is made , he or she might have let me alone , or not done so and so ; or such like . as for example , you may observe in most of their confessions , they did it because they had not ▪ such things as they desired , or used to have : as anne leech of hawford in essex confessed in her confession , besides the death of two or three , the laming of a childe of one turners . it being asked her why she did it , she answered , her mother might have paid her for work she had done . likewise one anne parker , being asked why she did one pryer mischief ; she answered , he might have given her money upon a thanksgiving-day , as well as he gave to others ; but would not give her any , because she was not at church : whereupon she sent her spirit to him , who did accordingly . and so confessed how the devil in the likenesse of a dun dog , had three drops of blood under her tongue , to seal the covenant ; and had a piece of paper in his hand , and wrote her name thereon with her consent , and so promised her money , and that she should never want , but should be avenged of her enemies , according as is expressed in others . hereto i might adde such as said they have such things as familiars suck on them , but cannot help it . alexander sussums of melford in suffolk , confessed that he had things which did draw those marks i found upon him ▪ but said he could not help it , for that all his kinred were naught . then i asked him how it was possible they could suck without his consent . he said he did consent to that . then i asked him again why he should do it , when as god was so merciful towards him , as i then told him of , being a man whom i had been formerly acquainted withal , as having lived in town . he answered again , he could not help it , for that all his generation was naught ; and so told me his mother and aunt were hanged , his grandmother burnt for witchcraft , and so others of them questioned and hanged . this man is yet living , notwithstanding he confessed the sucking of such things above sixteen yeers together , but was suspected for doing of mischief , yet never questioned , but as he came into a house accidentally where i was , and so profered himself to be searched , and presently confessed these particulars , and so by that means brought to trial , but freed , and living , as aforesaid . likewise i may adde , when the party suspected makes enquiry after the party taken sick , or desires to visit the party , or the party the suspected : for many have confessed that after they have done a thing , they are sorry for it , but cannot help it ; as king of acton in suffolk confessed , to a woman whom he had bewitched , in the time she was in her extremity , long before he was questioned : but this woman desired him to undo what he had done ; and he told her he could not undo what he had done , but told her he was sorry for it , and told her of another that could , as he said , and as she affirmed , that was one , as we untruly call them , white or good witches , and one that was then suspected , who accordingly did it . to confirm this , i can tell you of a very remarkable example much tending to this particular , of one at heddenham in the isle of ely in the county of cambridge , where a childe suspected to be bewitched , was carried to the justice of peace his house , where the party suspected was to be carried to be examined . this childe being very sick , was set in a chair , and held in it ; but as soon as the party who was suspected came in , on a sudden it arose of it self , and got hold of her face to scratch her , as its strength would afford , she not stirring . here you may observe the former confessions , where the witch confessed , that after she was scratched , she had no further power over that party ; for this woman stood still : and so you may perceive that many of them , after they have done mischiefs , are sorry for it , and cannot help it : ( this it is to renounce god and christ ) for this woman presently confessed , that it was she that had hurt the childe , through her diabolical practice , and told him what imp she had sent to hurt the childe , and the occasion why she did it ; and how she had sent one of her imps a little before she was accused , ( for she had been searched , and found with the marks ) to destroy or spoil a whole field of corn in that parish ; and so made a very large confession , with the suckling of her imps upon those marks found upon her , and the covenant sealed with her blood , ( as aforesaid in other confessions ) besides other mischiefs which she did . may not spell-setters and charmers be also added ? for i cannot conceive any lesse , when they shall say that by words they can charm , set spells , and help or cure mad dogs , or any thing bitten by them , and such-like ; though it be by their implicite league , ( as some of them do ) yet it is a distrust of gods providence , putting their confidence in their words , rather then in the living god , who saith it is an abomination to him . and i have heard some of these , not long since , boast of their doings therein , saying they had it from their parents , and were not their parents good christians ? and they do but use the words for good ends . so likewise of those born of ill parents , if their carriage be not otherwise ; as i have instanced enough of those , else i could instance more , as the aforenamed rebecca west , who was drawn to it by her mother , ( as she confessed ) after a strange manner , as she said : for her mother asked her to go to manningtree with her , which was about a mile , and bade her work hard that she might go : and as they went , she told her she must not say any thing whatsoever she saw , but consent to them , and do as they did , and then she should be a happie woman ; or such-like inticements . but when she came there , at the house where her mother went , there were her confederates met ; then , before she could be entertained , her mother was asked whether her daughter was acquainted with the matter in hand ; who answered she was . then she was entertained ; and as she confessed , the devil appeared , and first kissed the woman of the house , and so one after another , and at last her self ; and so she was asked then if she were willing to be entred into their society ; who said , she was . then appeared familiars , which she confessed , also the sucking of her body on the marks , and the sealing of the covenant with her blood . this young woman confessed the naming of their imps , and the manner , which i am ashamed to expresse ; and the initiation of a witch , and every particular thing at large ; especially , she confessed how the devil took her by the hand , and the manner and words were used at her marriage , when she was married to the devil ( as she confessed : ) a fearful thing to declare . but one thing observe , that the devil imitates god in all things as he can , much after the book of common-prayer , then in his outward worship . she likewise confessed that her mother prayed constantly , ( and , as the world thought , very seriously ) but she said it was to the devil , using these words , oh my god , my god , meaning him , and not the lord . this i put in the rather , because you may take notice , where such meetings be , there are just grounds of suspicion : for they cannot always do their mischiefs according to their desires , without their meetings , and the help one of another . i might adde the apparition of the party suspected to the party sick , and could nominate some instances thereof , as in northampton-shire , and elsewhere : but because apparitions may proceed from the phantasie of such as the party use to fear , or at least suspect , i forbear , because i would not that any should be accused , but where there are just grounds of suspicion . but those called wisemen , or wise-women , called your white witches , which will shew the other in glasses , or undo what the other have done , ( if proved ) is it not sufficient ? but i hope there it none so ignorant or blinde , as to think or believe it is lawful for any to go or send to such , much lesse to put any confidence or trust in them , who require faith to believe they can cure , before they will undertake it ; seeing by the law of god they ought to die , as well as the other . and the holy scripture utterly forbids any going to them , levit. . . where it is said , that he will set his face against such as shall seek after those that have familiar spirits , and will cut them off from amongst his people ; much more then such as should be guilty themselves . then some will say , how shall they be known one from another , or how shall they be found out , if these difficulties be ? for it cannot be denied but that many of them have made great shews of religion . i answer , it is truth : as the devil can transform himself into an angel of light , so have many of these witches made outward shews , as if they had been saints on earth , and so were taken by some ; as one of catworth in huntingtonshire , who made as large a confession , in a manner , as ever any did , & confessed at the gallows before her death , in my hearing . likewise one lendall of cambridge , who suffered also , carried her self as if she had been no lesse : and so did the mother of the said rehecca west , and many others , which by their carriage seemed to be very religious people , and would constantly repair to all sermons neer them : yet notwithstanding all their shews of religion , there appeared some of these probabilities , whereby they were suspected , and so searched , and so by that means discovered and made known . for if you do but observe these and such-like other reasons as may be thereby gathered , together with their confessions , you shall finde that they prepare themselves in some kinde or other , and that by their outward carriage , either by ill company keeping , maliciousnesse , revengeful persons , or such as be born of such parents , or go under a general suspicion of witchcraft , or one way or other as aforesaid , there will appear just grounds of suspicion , either by words or deeds , whereby they may be brought to be questioned , whereby it may appear there is a league made with the devil : for notwithstanding all former reasons , to convict or prove one guilty of witchcraft , is to prove a league made with the devil : in this onely act , standeth the very reality of a witch ; without which , ( notwithstanding great shews of probabilities ) i know not , nor cannot conceive how any can be properly said to be witches : for the devil ( through gods permission ) may hurt mens bodies , and kill their cattel ; and ill haps may fall out upon his or her cursing , and but grounds to make enquiry and search , which must be for this league ; which though never so secretly made , yet it is to be discerned , seeing it is that which maketh a witch , and not to some of their own society : for besides the former reasons , it is an heathenish practice to seek to such , isa. . . and . . king. . . now we should not be like the abominable heathen in any evil , much lesse in these abominations . and they which seek to them , are commonly wicked and evil people , haunted themselves by an evil spirit , who suggesteth this course into them , as he did into saul , sam. . yea , such as esteem of these , and think they work in gods name , and by his power , are bewitched in so thinking , acts . , . for it is found true by daily experience amongst our selves , that those which most use them , most need them , as i might instance ; but onely i desire to prove the league , which is to be proved : for they that make this league , if expresse as before , have a familiar or spirit , more or lesse : for as soon as the league is made , the spirit or familiar , one or more , is familiar , as was before sufficiently proved by saul and iosiah in the forementioned places , when witches were known to have familiars , besides the confessions of witches lately executed herein expressed , and so they have now adays ; by which , after their league made , they work their mischief , as is likewise proved by their confessions ; as the said elizabeth clark confessed , who averred that all were witches who had such marks as she was found withal , and had familiar spirits more or lesse ; and that there were some which had none ; which i have found true ; for they have onely the brand , or devils mark , as i may so call it : but for the other , you may observe it as a genetal rule in all their confessions ; as iohn bysack , alias gleede , of waldingfield magna in the county of suffolk , confessed that the devil came in at his window in the shape of a rugged sandy-coloured dog , which asked him to deny god , christ , and his baptism , which he spake with a great hollow voice ; and he consented . then he said satan asked him for blood to seal and confirm the covenant or agreement ; and he bade him take it ; and that satan with his consent had , in the shape of such a coloured dog , thorow his leather doublet , with his claw . then i asked him where away satan had it : and he said , from his heart ; and that satan promised to free him of hell-torments , and that he would send him other things which he must let suck his blood , and they should avenge him of all his enemies . all which he said he consented to , and was willing withal ; and then soon after those came , which he called his imps , and sucked on those marks or teats which i found on his body , neer twenty yeers together , sometimes once a week , sometimes once a fortnight , which he confessed came in the likenesse of snails , onely they differed one from another in colour and bignesse . then i asked him how they could suck on that part of his body i found the marks on : and he said he used to lie down on his right side to let them suck , and was willing withal : for he confessed he oftentimes arose out of his bed , and made a fire , and lay down by it to let them suck his blood ; which rising out of his bed , and fire making , his wife averred to be truth ; yet she said she never knew or thought him to be such a manner of person ; for she said he used to tell her he was sick , and used to be troubled with a disease which he could not help himself better for to ease himself of his pain he used to be in , then by that means , and could not endure his bed , his pain was so troublesome . but to clear all suspicion which after might fall on her thereby , she was searched , and found clear , and no lesse thought to be by her neighbours before and since , as i have heard . he likewise confessed his imps names were sydrake , ieffry , peter , ayleward , sacar , and pyman ; for he had six by his confession , and no lesse by the number of his marks . the first was to kill all manner of fowls , which was the first he confessed he employed . the second was to kill sheep and such-like cattel . the third , hogs , and such-like . the fourth , cows , and such-like beasts . the fifth , all manner of horses . and the sixth , christians : and so particularized many mischiefs he had done . so they have their familiars , some for one thing , and some for another ; some to help them at their needs , ( though many times therein they fail them ) and others to work their mischiefs and revenge , as the aforesaid iohn wynnicke and many others have confessed . but i onely instance their confessions in short , and but in part onely , tending to that i quote them for as neer as i can . for i could adde divers more to this , but many of the other in effect tend to prove this ; so do most of the confessions little or more depend one upon another : so that i do but instance part of them , and of the effect of them , and not the third part of those i have ; for if i should , i have many larger confessions , which perchance might give better satisfaction to some : but i onely aim at the principal heads , and to clear and make it appear , that what hath been done , hath been in a legal way , and not unjustly , as mady have surmised , but for the good of the common-wealth , and i doubt not but agreeable to the word of god . and that all that be thus in league , ( as expresse or open league as aforesaid ) are to be found out and known by these evidences , be they of either sort , bad , or white or good witches so called ; firsh , by witches marks , which are most commonly upon those baser sorts called the bad and cursing witch ; and so upon the other called the good or white witch , though not so easily found , ( if but onely the brand , or devils mark , as it may well be termed ) but the other , which the spirits suck of , are easily to be distinguished and known from all the other marks , but yet have as before ( if an expresse league . ) this is not to be doubted of ; it is the devils custom to mark his : god will have his mark for his , ezek. . rev. . the beast will have his mark , rev. . so the devil himself will have his mark , as you may see as well by the relations and confessions of witches , as also the witnesses of many learned men , writing of witches and witchcraft . therefore , where this mark is , there is a league and familiar spirits more or lesse ; which marks are to be found by searching . now some will say , how shall they be discerned from natural marks ? i answer : first , as for that mark which comes by the sucking or by the drawing of the spirit or familiar , more or lesse , which is most commonly upon the baser sort called the bad witch , and so many times upon the other so untruly called the good or white witch , for all witches are bad indeed , though peradventure for the most part they have not commonly so many familiars as the other , yet i say most of them work by familiars as well as the other , and suckle them likewise , though not commonly above onè . they are to be known by these tokens , as by the insensiblenesse of them , sometimes like a little teat or big , that is when it remains as the imp or familiar sucks thereof : if outward , then nothing to be discerned but as a little bit of skin , which may be extended and drawn out , and wrung , much like the finger of a glove , and is very limber , and hath no substance in it , except it be when their imps have newly sucked them , and then it may be there may be a little watrish blood perceived , but may be known from natural marks several ways ; for it hath no scar , but at the very top a little hole , where the blood cometh out . but if it be inward , then it is beyond all natural marks , or where no such-like ( if natural ) could possibly be , and remains but as a little red spot , much like , or litttle differing from a flea-bite ; onely it is out of the flesh above it , when as the other is flat , but this as i say is out above it , with a whitish end at the top , and may be known both of them by a circle about them , much like the circle of a womans brest which hath been sucked , and one may discern the place where the blood comes out : and many times it falleth out , if new sucked , the watrish blood may be stroaked out , especially in the time they be kept , if the watchers be careful to discern when they be in most trouble , though their familiars come never so insensible : and therein ( as before ) watching hath done good ( though not deprived of any thing necessary , as before . ) and the skin may be pulled one side from the other , and differeth from the other parts in colour , and remains as if it were a dead place , and so it is insensible of pricking and other usage , if it be done in a direct manner ; and so may be easily discerned from any natural mark otherwise , if this were not sufficient to give satisfaction , which i doubt not but it will , as i could otherwise expresse , if it were neither for giving offence to some , nor a means to give some of such persons insight so far , as thereby they might grow more experienced to make away their marks , for that hath been too common amongst them already ; for which i could instance many examples : but you finde by their confessions , that all of them tend to manifest , that their familiars suck upon those marks which we first finde , which are before expressed , and therefore i forbear to instance any to that particular . sometimes they be like a blue spot , that is , when they make them away , and then no more to be discerned besides the insensiblenesse thereof ; but will grow or be drawn again by the sucking of their imps or familiars more or lesse , for they cannot hide them always : as one marsh a woman of brampford confessed , who had been searched two or three times one after another , and no other marks could be found upon her : at length , she being accused by another of the same town , was forthwith before she had any knowledge thereof , or thoughts ( as i suppose ) of being searched again , taken by the constables there in the streets , as she was coming homeward to her own house , and brought to be searched again , upon the others accusation : but as she came by her own house , she desired to go in , ( as she said ) to shift her self , for that she was very unwilling ( as she pretended ) to go to the women to be searched with a foul shift on her back : but the constable having had notice of it formerly , not to suffer her to go to do it , it being known she did it before her former searching , brought her forthwith away to the place where she was to be searched ; and when she was a searching , she was presently found to have the marks very apparent , and had a clean shift on her back . but not long after , in her confession , amongst other things , she confessed that if she had been let go home to have shifted her self , she had not been found with the marks , for that she had a shift so dressed , that her marks could not have been found at present , and that she thereby so escaped by the same means the former searches ; yet she was searched by those which were the first that ever to my knowledge found any of those marks ; and so confessed that she had made a covenant with the devil , and sealed it with her blood , and set a round o to the paper the devil brought her , and confessed her familiars , with the sucking of them , and the mischief she had done by her witchcraft , or at least part of them , as she then further confessed , and suffered for the same . here you may observe , that the diligentnesse of searching is a great matter , and one of the chiefest points of their discovery : for i have observed this one thing in my proceedings herein , that if all their marks , though in several places , be not found , they will hardly confesse : but when all are found , and the just number of them more or lesse laid to their charge , according as they have , it is a great inducement to bring them to confession ; and that hath made me careful when apparent marks have not been seen at first , that a second or third search be made : for it is a matter of concernment of life and death ; and therefore , as i conceive , it were fitting that those which search , and those with them , they having some intelligence of the marks first given them , were sworn before searching , that diligent search might be made in all places of such as be suspected in such a case of life and death , for the detection of so great a height of sin and implety , that none that be guilty might escape the punishment due according to their deserts here ; and so those likewise that wrongfully go under that aspersion , be freed thereof . to which end , it were fitting that such as did it might be such as know what belongs to an oath , and who make conscience to perform the same likewise ; and such as be at the searching , able people , of discretion and good carriage ; for i fear that money hath swayed some , and want of knowledge others . sometimes the flesh is sunk in a hollow , that is , when they pull them off , and pull them out with their nails , or otherwise cause them to be pulled off ; as one of over in cambridge-shire confessed , it being so found and laid to her charge , that she heard of our coming to town , and plucked her marks off the night before , because she would not have been found , as she confessed before a justice of peace of the same town at large , both of the covenant and her imps , and the harms she did both to him and others by her imps. but some will say , it is strange they should know when they should be searched , if it be kept private . i answer , let it be kept never so private , it hath been common , and as common as any other thing , as they themselves have confessed : for so did they of fenny-drayton in cambridge-shire , who made very large confessions , as , that the devil told them of our coming to town , but withal told them they should be searched , but should not be found ; wherein they said they found him a lyar ; and so they said they did in his promising them they should never want , which they did : and so likewise that is usual with others ; but those made very large confessions . also sometimes there is nothing to be discerned but red spots , as if the skin were perished , ( and so it is ) for that is when they onely cut them off , and apply no medicine at all to it ; yet the blood will appear all round within the circle , as afore is expressed . and of these i have found divers ; but for the most part , those have been left for a second search , or a third ; as occasion or ground sufficient required . and of these though i have found divers , yet i have but one example by confession , and that is of one clarke of keyston in huntington-shire , a young man , who was so found , and set at liberty , expecting to have been searched another time , when he should not know of it ; but he soon after confessed he had cut off his marks , saying they were fools that were found with the marks , for he had made sure he could not be found with them , for he had cut off his two or three days before i searched him . but i perceived the blood , and shewed it to the townsmen , and told them that i thought he was naught , and guilty of that sin , and doubted not thereof , but would not take oath , unlesse the marks had been apparently seen upon him . now some will say , notwithstanding all this that is said , there may be and are natural marks like all these afore spoken of . i answer , for natural marks , as i conceive , there be wens of divers sorts ; but view these well , and next adjacent to the flesh they are very small , and hang like a thred , but from thence like a teat or big ; but feel of it , and it is fleshie , and will not extend as the other will do . but some will say , it may be a rent , and so a piece of skin may hang . i answer , this , though it be nothing but as a skin , yet it cometh firmly out of the flesh , and sticks out like a big or teat , and not hang down , when i conceive rents will either hang , or lie flat ; but if hang , then i believe a scar is to be seen , and feels fleshlike besides : but these have no scar , onely as it were a little hole on the top , where the blood comes out , which is easily to be discerned , for i have nipped blood out . and then likewise they be insensible , when the other be not : but i confesse , if these be not pricked the right way , they will feel it likewise . some have warts : but i answer , they be out of the flesh as well as the other , but they are flat and fleshie , and sensible , and will not any way extend : but so far unlike the other , as i will not further speak of them . some have mouls ; it is truth , i believe most men have , though they be of several colours ; but those be flat to the flesh always , which is nothing like the other , nor will extend , but is sensible . but some will say , it may be like the brand . i answer , no : for it differeth as well in colour , as also it hath no circle about it , but it as the rest of the skin is on the other parts of the body , onely differs sometimes in colour , but not like the other , and is sensible : neither for the most part have any of the marks of those which have suffered been found , where there were either warts , wens , or mouls , or commonly rents , especially of the men . but then some will say , there are emrod-marks , and piles . i answer , true , but the emrod-marks are upon the veins , though they issue out , and are to be discerned either by the colour , or by the lying up of the veins ; but if the veins be down , still , the colour remains in part , and are to be known that way : but however , they will not extend to be drawn out and twisted , as the other will ; if at all , i am sure not so much ; and if a little , then it is pain , and the other none : for therein the insensiblenesse cleers this expresly ; for it cannot be conceived that any should be insensible upon their veins , and the other are meerly out of the flesh ; for i conceive if they were upon the veins , they would bleed after they were sucked , and would not easily be stenched again ; neither be they so inward as the emrods marks , except the inward marks , which are beyond them , and where no natural cause can be of that colour , and insensible and as for the piles , i think this is a sufficient answer for that likewise ; for they be out of the veins , and are sensible without question , and be flat , and will not be extended as the other will . and then some others will say , but women have rents and other miscarriages by childe-bearing . i answer partly as before , and grant it for truth ; but yet if that way will neither scar appear , nor will it feel fleshie , but will it be extended as the other ; admit all this were truth , i will affirm the colour differs , and that there will be no circle about it , nor twisted ▪ nor have a hole as the other have , and be insensible likewise , and otherwise , as i could further explain more at large , if it were fitting : for , all things ( as the proverb is ) ought not to be spoken at all times , much lesse printed . but if any shall hereafter make any objections against me ( as i expect they will ) i will then explain my self ( through permission ) as far as by experience i have found , or by reading or otherwise my knowledge shall extend to . for i am confident , and my conscience tells me , that those who shall be found with these marks , are expresly guilty of that diabolical art or practice of witchcraft , whether they have done mischief or not , but onely for that they have renounced god and christ , and betaken themselves to the devil , the utter enemy of god and all the world . and i had rather be an instrument ( if any such thing ought to be ) to save one who should confesse and humble himself , as manasseh did , then any of those who , being found with the marks upon them , shall deny : but i shall forbear herein , where it nothing concerns me , but those in authority ; for i would not give offence to any , onely desire to cleer my self , in giving satisfaction to the world that my conscience is , that none of these sorts ought to live amongst us ; for by the laws of god and the realm , they ought to die , as it is said in the of deuteronomy . and then remember this one place , which is in micah , where it is said , that when god intends to blesse a nation , he will cut off or root out all witchcrafts and inchantments : which i should think should give all sufficient satisfaction , that those which have these marks , are in league and covenant with the devil , and that it is not to be doubted but that there are witches , and that those which have the brand be also guilty as aforesaid , be they of either sort , and are to be found as well as the other , by searching also ; yet i confesse that is very difficult to be known , and very few ever attained to the discovery thereof : but it is to be known by the insensiblenesse thereof , and otherwise , being drawn or shrunk up so with a circle about it , as if the skin were stretched to that place , or shrunk up about it ; but very little by the colour , for that is as if it were or had been some natural cause , or where some issue had been , when as the skin was never perished , as may be easily discerned ; onely it shews in the middle thereof , for the most part , as if a little hole had been , except it be such as the places where the blood is fetched to seal the covenant , which is onely like a natural mark , either long or otherwise , as natural marks be ; onely it seemeth to be deader and harder , and so it is , and not so tender as other places be , or where plaisters have been used : but the other is for the most part round , but however , it hath a little circle about it , just adjacent to it , as if it were sunk in all the circle about , and then within that , next adjacent to the circle , somewhat higher then the flesh , and harder ; and in the middle thereof , a little hole ot pit somewhat sunk . this brand or mark , if it come to be tried for the insensiblenesse , will soon be felt , if greater care be not had in pricking of it ; for though it be insensible a little way , yet it is not so deep into the flesh as the others be , but shews deadlike , much like as if it had been seared with a hot-iron , and is firmly upon the body , and in no secret place , as the other be , but differs a little in colour , as a feared place doth from another ; as i might somewhat in large , but i will not presume too far , lest others should unadvisedly and rashly proceed in the discovery of such persons wrongfully , and then fault me for the insight ; as hath been formerly done by some , who when they have done that they are not able to give an account of , or render a reason for , or perchance say those be guilty , where they finde some other evidence may be given that they be guilty , or where money will be largely given that they are guilty , when as if they come to be further questioned , they can onely say they be such marks as such a one told me ; and so likewise can say , i have seen some have such marks in the jail , of his finding out , or some who have confessed : when as they themselves cannot distinguish between natural marks , and those , neither indeed know them asunder , but however , know but one sort of the marks ▪ and so let many escape , and i fear wrongfully thereby , or for lucre , accuse ; a fearful thing to be considered of : and therefore i conceive it were fitting , that when such come to their trials in this kinde , it might be done by those of knowledge and discretion , and upon good grounds , and not by every light-carriag'd houswife , who regards more her own ends then the life of a christian ; who can render no other reason , but that they do but what they have learned some insight in , & so go where they are sent for , or else they would not do it ; indeed for money , and not for the common-wealths good , as may be seen by their want of knowledge therein : for , as i said , it had need be done by able , discreet , honest persons , especially for these last mentioned , and upon good grounds , and other cleer evidences concurring with them . yet i affirm that all that have these , or any of these marks , are guilty of witchcraft , if plainly made appear : for i could have spoken somewhat more , both of wrongfully accusing , and excusing , onely i know it will then be judged that i do it to take off all others , and that none , or but such as i like of , were fitting to do it , and so thereby take all upon my self ; which i know many in the world will be ready enough to censure of me : but for my part , where one hath the least insight herein , i wish there were hundreds in all countries which had the whole , and more then any now have ; but onely that such as be idle , or unconscionable of their ways , and carelesse of men and womens lives , or at least unskilful in these ways , might not be suffered to meddle in such a businesse of concernment of life and death , as this is . as for this , and the lucre of money , i shall more fully clear in the last objection in the close hereof , to acquit my self thereof . now for the implicite or secret league , if it be asked what these be which thus work by satan : i answer , in some sort , by way of similitude , from the direction of that place in mark . , . and luke . . for satan will be gods ape in all things whatsoever he can , and therefore will he also imitate christ herein . they are such as invocate the devil by certain superstitious forms of words , and prayers , believing that these means can effect what they have offered them for , and do withal earnestly desire to have them effectual . now the devil herein consenteth , and affordeth his power , at the utterance of the words , to bring the thing to passe which is desired . here therefore is a covenant and mutual consent on both sides : for if a man or woman be content to use superstitious forms of invocation for help in time of need , and in using them desireth in heart to have the thing effected ; if the devil work the feat , there is a secret compact : for they have desired , and he hath consented . they are such as do know , that neither by gods work in nature , nor by gods ordination from his word , the things they do are warrantable , ( but rather hear such things forbidden ) and that they also are absurd to common reason , and yet will do them , because they finde an effect answerable to their expectation . hereto i might adde the healing of a wound by anointing the instrument which gave the wound , spell-setters , and charmers , and such-like , who many of them are in expresse league as aforesaid : for the devil contenteth himself sometimes , to wit , there where he well perceiveth the party will not be brought to the other , and lets them please themselves with hope of gods mercy , employing them onely about seeming-good things , for that in so doing they suppose they sin not , nor are in danger of the devil , nor under gods wrath ▪ as the other are , because they fall not so foully into the pit of destruction by an expresse league , as the others do , and make an outward shew of religion as well as others . for what can be said of those who onely cure diseases by laying on their hands , and using certain words or forms of prayers ? is it not done by this secret compact , though ignorantly they think otherwise ? for if the remedy be not natural , then it is supernatural ; if supernatural , then either from god , and so hath warrant from his word , and is ordinary , not miraculous ; for that work of god hath ceased long since : or else is from the devil , as works wrought by spells and charms , and such-like , forbidden by god . yet these sorts of persons , finding their practices succesful , are not against satan , nor can lightly speak ill of his working power , because of their secret and implicite league they have with him , and especially because of the profit they finde come to them thereby . and herein also doth the devil imitate christ , who allowed some , which openly as yet did not follow him , to have power to cast out devils , mark . , . who were not , as he said , against him , nor could lightly speak ill of him , nor of his power , by reason of their secret and implicite faith , and covenant with christ ; yet did it , because they found successe in it . so likewise in the scripture is found the cutting off hair , and burning it , numb. . . the writing of words , and the blotting of them out again , and to give them unto one , numb. . . also the giving of a portion , numb. . . so satan teacheth his to cut off hair and burn it ; as the white-witch will do to such as come to them , advising them to cut hair , or such-like , off the beast they suspect to be bewitched , and to write a charm , and to blot it out , and then give it one ; also to use portions ; thus seeming , by these imitations , to have scripture for their warrant . and so after this manner i might reckon up several other ways : as , the lord had some which by cursing and threatning procured evil upon others , kings . . acts . so satan hath such , which by cursing and threats procure mischiefs upon others , as you may plainly see by their confessions . also the lord tied his to certain rules and ordinances in his service , and sometimes to a certain number , iosh. . . kings . . so satan tieth his witches to certain words and deeds in going about his service , and to observe numbers , and to do a thing so and so often , three times , seven times , or such-like , as the white witches do : and so imitate christ in many things , as his assemblies and sabbaths , baptism and covenants ; so satan hath all his , after his manner , as rebecca west and elizabeth clarke confessed , as well in these as in other particulars , as you may finde as well by theirs and others confessions , as also by the writings of learned men who have writ concerning the same . and further , as the lord had such as cured diseases by words , by prayers , and did anoint the party infirm ; as by something brought them from the sick , and carried to the sick again , iames . mark . . acts . . so hath satan such as seem by words to cure diseases , by forms of prayers , and by oils ; and also by bringing something from the sick party , and carrying the same back again . so the lord by his servants raised some from the dead , kings . . acts . . and likewise satan maketh shew by his servants to raise up the dead , sam. . and as the lord maketh some to be his , either by his immediate inspiration , and speaking to them , or winneth them to him by his instruments : so satan maketh some witches by inward suggestions , and his speaking to them , or by using other witches to gain them to him ; as you may finde also by their confessions . and that as the lord spake by a beast unto a witch , numb. . . so satan speaketh to witches , sometimes in one shape , and sometimes in another . so likewise , as the lord ordained sacrifices to be offered to him , satan hath taught his to do so too , numb. . and as the lord promised earthly blessings , to stir up people to serve him ; so satan , as you may finde , is very large in his promises to such as will serve him , matth. . and so it is in many other particulars , as might well be observed , if you do but rightly observe their confessions , with their carriages , and satans doings . but here some will say , is there no other way to finde them out , but onely by searching ? i answer , that is both the most ready and certain way , and such a way , as that , if they which undertake it be careful , there can be no mistake , especially in those who shall be found to have the marks ; and for the other , if in expresse league , then by the brand ; if implicite , then by the aforesaid reasons , and by their carriages . yet they may be found by witches words also , as when he or she hath been heard to call upon their spirits , or to speak to them , or talk of them to any , inticing them to receive such familiars . as some of those of rattlesden confessed that they had their familiars from old mother orvis ; so had elizabeth clarke from anne west , and so had her daughter from her , anne clarke from her mother , and her mother from another ; so in many other particulars . as also , when they have been heard telling of killing of some man or beast , or of the hurting of them ; or when they have not onely threatned revenge upon any or their cattel , but have told particularly what shall happen to such a one , and the same found true ; and their boasting afterward thereof . furthermore , if they have been heard to speak of their transportation from home to certain places of their meetings with others there , as was at manningtree , burton , old , trilbrook-bushes , and other places . these and such like , as you may finde by their confessions , prove a league and familiarity also with the devil . so also by witches deeds , as when any have seen them with their spirits , or seen to feed some creatures secretly ; or where the witch hath put such , which may be known by the smell of the place ; for they will stink detestably , which we have often found true in the time they have been kept , if their imps or familiars came to suck in the mean time , as you may finde they often have . also when it can be found that they have made pictures ; as i have credibly heard of one of yarmouth , who since the aforementioned time suffered there , and confessed that she had made a picture of wax or clay , i do not well remember which , of the proportion of a childe which she was intended to work her mischief against , and had thrust a nail in the head thereof , and so had buried it in a place , which she then confessed ; and that as that consumed , so should the childe , and did , a long time , as i was told by master hopkins , who was there , and took her confession , and went to look for the picture ; and that the childe ( as i have heard ) did soon after mend , and grew lusty again . a hellish invention . and so many such witchery-tricks , both of this kinde and otherwise , have thus been lately found out : as , the giving any thing to any man or other creature , which immediately caused either pains or death ; as was at brampford and other places , as you may also finde by their confessions . so likewise by laying on their hands , or by some one or more fellow-witches confessing their own witchcraft , and bearing witnesse against others ▪ so as they can make good the truth of their witnesse , and give sufficient proof thereof , as , that they have seen them with their spirits , or that they have received their spirits from them , as beforesaid ; or that they can tell when they used their witchery-tricks to do harm , or joyned with them ; as those of manningtree and other places at their meetings used to do : or that they told them what harm they had done , or that they can shew the mark upon them , or such-like ; or by the witches confessing of giving their souls to the devil , and of the spirits which they have , and how they come by them , and the suckling of them , and such other like ways , as you may gather by their confessions . all which , notwithstanding , principally depends upon searching , which is the readiest way to bring them to these confessions . also some witnesse of god himself happening upon the execrable curses of witches upon themselves , praying god to shew some token , if they be guilty ; who by bitter curses upon themselves , think thereby to clear themselves : as one binkes of haverill in suffolk , who confessed to me that she was guilty , and amongst other things told me , that the fly which was seen to flie about the chamber , was one of her imps ; but desired to speak with one master fairecloth , who lived not above two miles , or thereabouts , from the town , being an able orthodox divine ; who was immediately sent for , and came . this woman , notwithstanding her confessing to me , denied all to him , wishing and desiring withal , that if she were such a manner of person , that the lord would shew an example upon her ; and that if she had any imps , that they would come whilst he was there : presently after , she cries out , a just judgement of god , they are come indeed , said she . this imp , in the same shape it was seen formerly flying in the room , was seen fastened upon another place of her body , not far from the other marks , but not upon them , and so remained above half a quarter of an hour , till some women came neer a quarter of a mile , who saw it fastened on her body , she onely crying out to have it pulled off , which at first they were fearful to do ; but at length they wiped it off , as they say , with a cloth ; and what became of it after , they knew not ; but it had drawn a new mark , like the other . was this woman fitting to live , this evidence , with others , being against her , by credible witnesses ? i am sure she was living not long since , and acquitted upon her trial : for she never confessed any more , but denied what she had formerly confessed . here you may take notice , first , that if they have their familiars come to them either before or after confession , they will not confesse till another time , or deny , and therein watching is of some consequence , till they be examined by a justice of peace , or else they must expect but few confessions . this was observed as well by those at bury , as indeed for the most part of all those now lately detected . and secondly , the extreme pain they put them to , especially when they first draw their marks , as most of them generally confesse . and i have observed in the time they have been kept , that if their imps be a sucking , it is easie to be discerned and known ; for then they will either covet to ruck or sit down upon the ground , or will lie shrinking up all of a heap , making sowre faces , as if they were in extreme pain : so that they may be easily discerned by their carriage and gestures , whether any thing come to them , or not , while they be kept . also i have read that a witch , in some cases , hath been brought to a dead party , who hath been suspected to have been bewitched by that witch , to touch the dead corps ; which was no sooner touched by the witch , but the corps bled fresh blood . these and such-like evidences may sometimes , though peradventure not always be given from god , when he is pleased to detect such malefactors guilty of blood , as well as in other cases of murther . and thus you may plainly see that witches may be discovered , albeit there be some difficulty therein , and may likewise be brought to confesse their witchcraft ; as also , that there be witches in these our days , nay i rather think more frequent then formerly : for if satan be such a powerful deceiver and seducer , who can make an eve in paradise ( being in the state of perfection ) to believe him , the devil , before god ; can he not seduce now ? yes certainly , more desperately , to manifest his bloody malice in these later times against mankinde , and therefore he hath now adays stirred up such cruel witches as be wholly set upon revenge , tormenting men and women , and their cattel , and making a trade of killing and murdering : of which sort the scripture hardly gives an instance , except it be in balaam , hired to curse gods people . let us therefore learn to follow the lord , and hate witches , wizzards , magicians , soothsayers , fortune-tellers , inchanters , jugling companions , and all others that deal in sorcery and witchcraft , beholding in them a spectacle of mans misery , as being left of god unto the power of the devil , and so be moved with compassion towards them , and pray for their conversions . yet consider , though they be left of god for a time , yet not all so left , nor so dreadfully catched by satan , but that they may , through the mercy of god , be his servants , and converted , as none can deny but manasseh was ; and so put a difference between their fearful sin and their persons ; hate the one , but not the other ; hate the one in conscience to gods commandment , utterly forbidding to regard such , levit. . . for it is spiritual whoredom and defilement , levit. . . because such as used them were heathens , as , the egyptians , canaanites , philistines , and caldeans . such as in israel followed the heathenish customs , were wicked and ungodly ; as saul , who was a murderer , sam. . a profane neglecter of gods worship , chron. . . and one whom god had forsaken , and taken his spirit from , sam. . . an evil spirit likewise was upon him , neither did god vouchsafe him any answer by sacred means , sam. . . and therefore he fell to witches . and what was manasseh , but an idolater , and an observer of times , and so fell to witchery , and to such as had familiars ? and the people which delighted in these , were haters of true teachers , and believed false prophets , dreamers , and diviners , ierem. . . and with us , what are they , but vain loose livers , superstitious neutrals , and such-like ? but let them remember , that it will be but bitternesse in the end . let saul and manasseh be a warning to all of this kinde , besides examples abroad , and in histories , with those amongst our selves , which may serve to terrifie all good christians from seeking unto or regarding such : for it is plainly said , the lord setteth his face against such , to cut them off , levit. . . and if god be against them , what may they look for in the end , seeing the least of these do intice people from god , in requiring faith of them , and do cause the people to run a whoring after them ? as moses speaketh , levit. . . being therefore in league with satan and abominable idolaters , inticing people from their faith in god , they are therein worthy to die , or at least to receive punishment according to the statutes : for many of them are hurting witches , as well as curing , and certainly to be discovered and known , with far lesse difficulty then the other ; for they are to be discerned by their practices here , working openly by their cures , &c. when as the other work onely secretly and in darknesse . and surely let no man doubt but that the finding out of such miscreants is an acceptable service before god , else why should the lord have given such command to the children of israel , and to have driven out the nations from before them for those abominations , and to cause his owne people to be led into captivity for those sins , threatning judgements upon them , and likewise against those who should suffer any such abominations amongst them ; as in divers places both in the prophecies of ieremiah and isaiah , besides many other places of scripture both in the old and new testament , aforementioned . nay , there are threatnings against such as shall but resort unto them , as in exod. . . and so in divers other places before mentioned . and doth not the lord by the prophet micah promise to cut off witchcraft out of the land , and that they should have no more soothsayers , in the time that he intended to blesse a nation ? micab . . and in truth , was there no alteration in england at the beginning and continuance of the suppression of this sin , and in some counties more then others ? and who are they that have been against the prosecution of , or been partakers with such , but onely such as ( without offence i may speak it ) be enemies to the church of god ? i dare not instance , not onely for fear of offence , but also for suits of law . for was there not above fourty in essex , ( as i take it ) all in tendring-hundred , there where some were discovered , illegally outlawed , contrary to the law of this realm , upon a writ of conspiracy ( as i have been credibly informed ) i being one of the number , as i was likewise informed by some which were my neighbours when i lived there , by the means of one who is reported to have been one of the greatest agents in colchester-businesse , within the town ; when as there was never any notice given to any upon the proclamations , as ought , i am sure ? this man , with another who is likewise reported to have been fellow-agent with him in that businesse , and the two chiefest in it , was the cause that some were not questioned in that town : but for his part , i saw him labour and endeavour all he could to keep this woman , whom he so much held withal from her legal trial , and likewise heard him threaten both me and all that had given evidence against her , or informed what manner of woman she had been in her life and conversation , to their knowledge , or as they had heard : yea , as i since have heard , she was condemned at that assize , and by his procurement reprieved . since which time , on her behalf , this hath been done . was not this an animation to all such people in those parts , when so many gentlemen and yeomen thereabouts should be thus questioned for testifying their knowledge ? and was it not a sit object for the devil , to work upon others ? let the world judge . for i have heard many of them say , that the devil hath inticed them to witchcraft by some sermons they have heard preached ; as when ministers will preach of the power of the devil , and his tormenting the wicked , and such-like : as i have heard some say ( i will not say , in the place where i now live ) that the devil will sit and laugh at such and such offenders when he torments them , and will jeer at them in tormenting them , when he hath got them . a fearful thing ! whenas the devil is tormented himself , and tormenteth none ; for it is the wrath of god for sins committed , and the judgements of god for his mercies abused . these and such-like speeches , i have heard them say , the devil hath made use of to perswade them to witchery ; coming to them , and asking them , how do you think to be saved ? for your sins are so and so , ( as he can set them out large enough ) and you heard the minister say that i will torment you : give me your soul , and agree with me , and i will free you of hell-torments . ignorant people have been thus seduced . therefore it behoves all to be careful in giving the devil the least advantage , and to put a difference between their fearful sin and their persons , hating the one , but not the other , for that by corrupt nature we are no lesse apt to be missed by him then they , walking in sins and trespasses , ephes. . . but in obedience to the law of god , and accomplishment of all things in the scripture contained , such ought not to live amongst us , lest the lord should deal with us as he did with others for the same abominations ; much lesse should any harbour such thoughts , as that there are not any : for did not the lord leave some of the nations , to try and prove israel ? iudg. and . and doth not s. iohn say , ( matth. . . ) o generation of vipers , who hath warned you to flee from the wrath to come ? do not they , when they covenant with the devil to free them of hell-torments , who cannot free himself of them , flee ( as much as in them lieth ) from the wrath to come ? as for you that are of such an opinion , surely , if neither all the threatnings and judgements of god against such , besides their own confessions , will not prevail with you , methinks the mercies of god should , in that fifth of micah ; for it is undeniably true , that there was , is , and shall be witches , till christs conquest there spoken of , agreeable with that in revel. . , , . which as yet cannot be : for without doubt the devil is busie in deceiving of nations , and that not onely such as know not christ , but others also ; which could not be , if he were bound ; nor the jews or other nations still to come : but other places of scripture would be contradicted . and therefore every one must conclude with me , that ( as yet ) of witchcraft there is no end . now whosoever thou beest that thinkest i ever made such gain of the way , or favoured any , and persecuted others , or took bribes , i call god to witnesse , that considering the charge of going to several places , and assizes , and goal-deliveries , and the time i expended thereabouts , i never , one time with another , got so much as i did by my calling and practice , towards the maintenance of my family . and as for taking any money , or other thing , by way of bribe or gift , i never did , to the value of one peny , neither one way nor other , but what i openly took in the view of the townsmen where i came ; and that in many places i never received peny as yet , nor any am like , notwithstanding i have hands for satisfaction , except i should sue ; but many rather fall upon me for what hath been received : but i hope such suits will be disannulled , and that where i have been out moneys for towns in charges and otherwise , such course will be taken , that i may be satisfied and paid with reason . and for ever accusing one wrongfully , my conscience is clear before the almighty : and i ever desired equal punishment to all that were guilty , or at least , if any favour , that it might be to those who confessed : but those still suffered , and others , though never so guilty , escaped . the reason why i did thus , was , because i desired so to satisfie the world in this particular , that it must needs be a great errour to save such , and not to question others at all , as before mentioned , they being all guilty alike . and in truth , concerning him who is dead , who likewise was an agent in the businesse , for my part , i never knew that he either unjustly favoured any , or received bribes , or used such extremity as was reported of him ; onely at first , before he or i ever went , many towns used extremity of themselves , which after was laid on us . and i do not deny but at first he might watch some ; but to my knowledge , he soon left it , or at least in such a way as not to make them uncapable : but if he ever did at first , evidence was not taken till after they rested . and for my part , i never watched any at first , so as any way at all to disturb them in their brains ; but when some have been watched before i have come to them , i have caused them to take their rest , before i would ever question with them : but now lately , and ever since the michaelmas after the first beginning , i never used any but as aforesaid , with consent of the justices , and not otherwise , nor ever did . but to my knowledge , we have been both much injured in words , and he since his death : but i am certain ( notwithstanding whatsoever hath been said of him ) he died peaceably at manningtree , after a long sicknesse of a consumption , as many of his generation had done before him , without any trouble of conscience for what he had done , as was falsly reported of him . and though many of these things may seem very strange , and hardly to be believed , yet this is the very truth ; and that he was the son of a godly minister , and therefore without doubt within the covenant . therefore let no man take upon him either to speak or write more then he knoweth to be truth ; for this i am able to manifest and prove to be truth . and so i leave my self to the censure of the world , yet desire it might be left to the almighty , who knoweth the secrets of all hearts : for , blessed are they that do his commandments , revel. . . finis . the sixth book of practical physick of occult or hidden diseases; in nine parts part i. of diseases from occult qualities in general. part. ii. of occult, malignant, and venemous diseases arising from the internal fault of the humors. part iii. of occult diseases from water, air, and infections, and of infectious diseases. part iv. of the venereal pox. part v. of outward poysons in general part vi. of poysons from minerals and metals. part. vii. of poysons from plants. part viii. of poysons that come from living creatures. part ix. of diseases by witchcraft, incantation, and charmes. by daniel sennertus, n culpeper, and abdiah cole, doctors of physick sennert, daniel, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing s a estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the sixth book of practical physick of occult or hidden diseases; in nine parts part i. of diseases from occult qualities in general. part. ii. of occult, malignant, and venemous diseases arising from the internal fault of the humors. part iii. of occult diseases from water, air, and infections, and of infectious diseases. part iv. of the venereal pox. part v. of outward poysons in general part vi. of poysons from minerals and metals. part. vii. of poysons from plants. part viii. of poysons that come from living creatures. part ix. of diseases by witchcraft, incantation, and charmes. by daniel sennertus, n culpeper, and abdiah cole, doctors of physick sennert, daniel, - . culpeper, nicholas, - . cole, abdiah, ca. -ca. . [ ], p. printed by peter cole, printer and bookseller, at the sign of the printing-press in cornhill, near the royal exchange, london : . with an initial section of advertisements, and a table of contents. the author's names are bracketed together on the title page. imperfect; pages faded and stained with slight loss of text. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). 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limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng medicine -- early works to . witchcraft -- england -- early works to . medicine, popular -- england -- early works to . poisonous snakes -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion the sixth book of practical physick . of occult or hidden diseases ; in nine parts part i. of diseases from occult qualities in general . part ii. of occult , malignant , and venemous diseases arising from the internal fault of the humors . part iii. of occult diseases from water , air , and infections , and of infectious diseases . part iv. of the venereal pox. part v. of outward poysons in general part vi. of poysons from minerals and metals . part vii . of poysons from plants . part viii . of poysons that come from living creatures . part ix . of diseases by witchcraft , incantation , and charmes . by daniel sennertus , n culpeper , and abdiah cole , doctors of physick london , printed by peter cole , printer and bookseller , at the sign of the printing-press in cornhill , near the royal exchange . . books printed by peter cole and edward cole , printers and booksellers of london at the exchange . several physick books of nich. culpeper , physitian and astrologer , and abdiah cole doctor of physick commonly called , the physitian 's library , containing all the wor●s in english of riverius , sennertus , platerus , rio a●us , bartholinus . viz. . a golden practice of physick : after a new , easie and plain method of knowing , foretelling preventing , and curing all diseases incident to the body of man. ful of proper observations and remedies , both of ancient and modern physitians . being the fruit of one and thirty years travel , and fifty years practice of physick . by dr. plater , dr. cole , and nich. culpeper . . bartholinus anatomy , with very many larger brass figures , than any other anatomy in english. . sennertus thirteen books of natural philosophy : oi the nature of all things in the world . . sennertus practical physick ; the first book in three parts . . of the head. . of the hurt of the internal senses . . of the external senses , in five sections . . sennertus practical physick ; the second book , in four parts . . of the iaws and mouth . . of the breast . . of the lungs . . of the heart . . sennertus third book of practical physick in fourteen parts , treating , . of the stomach and gullet . . of the guts . . of the mesentery , sweetbread and om●ntum . . of the spleen . . of the sides . . of the scurvey . a●d . of the liver . of the ureters . . of the kidnies . . and . of the bladder . . and . of the privities and generation in men . . sennertus fourth book of practical physick in three parts . part● . of the diseases in the privities of women . the first section . of diseases of the privie par● , and the neck of the womb. the second section . of the diseases of the womb. part . of the symptoms in the womb , and from the womb. the second section . of the symptoms in the terms and other fluxes of the womb. the third section . of the symptoms that befal al virgins and women in their wombs , after they are ripe of age. the fourth section . of the symptoms which are in conception . the fifth section . of the government of women with child , and preternatural distempers in women with child . the sixth section . of symptoms that happen in childbearing the seventh section . of the government of women in child-bed , and of the diseases that come after travel the first section . of diseases of the breasts . the second section . of the symptoms of the b●e●sts . to which is added a tractate of the cure of infants . part . of the diet and government of infants . the second section . of diseases and symptoms in children . . sennertus fifth book of practical physick , or the art of chyrurgery in six parts . . of tumors . . of ulcers . . of the skin , hair and nails . . of wounds , with an excellent treatise of the weapon salve . . of fractures . . of luxations . . sennertus two treatises . . of the pox. . of the gout . . sennertus sixth and last book of practical physick in nine parts . . of diseases from occult qualities in general . . o● occult , malignant , and venemous diseases arising from the internal sault of the humors . . of occult diseases from water , air , and infections , and of infectious diseases . . of the venereal pox. . of outward poysons in general . . of poysons from minerals and metals . . of poysons from plants . . of poysons that come from living creatures . . of diseases by witchcraft , incantation , and charmes . . idea o● practical p●●sick in twelve books . . twenty four books of the practice of pay●●●k , being the works of that learned and renowned doctor lazarus riverius physitian and counsellor to the late king ▪ &c. . veslingus anatomy of the body of man . a translation of the new dispensatory , made by th● colledg of physitians of london , in folio and in octavo . whereunto is added , the key of galen's method of physick . . a directory for midwives , or a guide for women . galens art of physick . . a new method both of studying and practising physick . ● . a t●eatise of the ri●kets . . medicaments for the poor : or , physick fo● 〈◊〉 common people . . health for the rich and poor , by diet without physick . one thousand new , famous and rare cures , in folio and octavo . . a treatise o● pulses and urins . . a treatise of blood-letting , and cures performed thereby . . a treatise of s●arification , and cu●es performed thereby . . riolanus anatomy . . the english physitian enlarged . the london dispensatory in folio , of a great caracter in latin. divinity books printed by peter cole , &c. mr. burroughs works , viz. on matth. . christs call to all those that are weary and heavy laden , to come to him for re●t . christ the great teacher of souls that come to hi● christ the humble teacher of those that come to him . the only easie way to heaven . the excellency of holy courage in evil times . gospel reconciliation . the rare jewel o● christian contentment . gospel-worship . gospel-conversation . a treatise of earthly mindedness , and of heavenly mindedness , and walking with god. an exposition of the prophesie of hoseah . the evil of evils , or the exceeding sinfulness of sin. of precious faith of hope . of walking by faith , and not by sight . the christians living to christ upon cor. . . a catechism . 〈…〉 twenty one several books of mr. willi●● 〈◊〉 , collected into two volumes , viz. scripture light , the most sure light. . christ in travel a lifting up to the cast down sin against the holy ghost . sins of infirmity . the false apostle tried and discovered . the good and means of establishment . the great things faith can do . the great things faith can suffer . the great gospel mystery of the saints comfort and holiness , opened and applied from christs priestly office. satans power to tempt and christs love to , and ca●e of his people under temptation . thankfulness required in every condition grace for grace . the spiritual actings of faith through naturall impossibilities . evangelical repentance the spiritual life , and in●●●ing of christ in all beleevers . the woman of can●●h . the saints hiding place , &c. christ coming , &c. a vindication of gospel ordina●ces . grace and love beyond gifts . the contents of the sixth book . of occult or hidden diseases the first part . of the diseases from occult qualities in general . page chap. . whether there are actions from the whole substance , or from occult qualities chap. . of the names and nature of occult diseases and venemous diseases that arise from humors chap. of the differences of diseases that come from the internal fault of the humors chap. of the signs of diseases that come from malignant venemous humors that are bred in our bodies chap. of the preservation from , and cure of these diseases ibid the contents of the third part . of occult diseases from water , air , and infections , and of-infectious diseases . chap. of occult and malignant diseases , and venom that arise from waters chap. of malignant diseases from the air chap. of 〈◊〉 chap. of the differences of infectious diseases the contents of the fifth part . of outward poysons in general . chap. of the naure of poyson chap. of the differences of poysons ● chap. of the signs chap. of the prognosticks chap. of preservation from poyson the contents of the seventh part . of poysons from plants . page chap. of opium chap. of mushrooms . chap. . of napellas . chap. of aconitum chap. . of toxicum and pharicum ibid. chap. of hemlock chap. of the colchian ephemerum . ib. chap. of fleabane chap. of mad nightshade and dorycnium ibid. chap. of the mandrake . chap. . of smallage of laughter , or the sardonick herb. chap. of coriander ibid. chap. of ixia and camaleon . chap. of taxus the ewtree . ibid. chap. of euphorbium . chap. of the nut called m●tella ibid. chap. of spurge chap. of hellebore the contents of the eighth part . of poysons that come from anim●ls , or living ●rea●ures . chap. of poysons from animals in general chap. of serpents in general chap. of the aspi● or adder . chap. of cerastes chap. of haemorrhous ibid. chap. of dipsas chap. of amphisbena and scitale ibid. chap. of a basilisk chap. of the viper ibid. chap. of the scorpion chap. of a crocodile chap. . of stellio or a lizard so called ibid. chap. of the salamander . chap. of the spider . ibid. chap. of cantharides , or span●sh-flies chap. of flies , bees and waspes chap. of the poyson of a mad dog chap. of the brain and blood of a cat ibid. chap. of diseases and symptoms which poysons leave behind them . the contents of the ninth part . of diseases by witchcraft , incantation , and charmes . page chap. of fascination or witchcraft , and whether any diseases come thereby . chap. what inchantments , poysonous witchcraft , and magick are chap. . many affirm that diseases may be from witchcraft and charmes chap. . uv●erus denies that diseases may come by witchcraft . chap. the controversie is decided , and it 〈◊〉 shewed whence diseases are made that are from witches ibid. chap. of the signs of diseases from witchcraft chap. of preservation against witchcraft chap. of the care of diseases made by witchcraft , and first of the magical cure chap. of the natural cure of witchcraft chap. of the divine cure of witchcraft also two eistles of that excellent and famous man balthas●● han doctor of physick , and chief physitian to the elect●r of saxo●y . the sixth book . of occult or hidden diseases . the first part . of the diseases from occult qualities in general . chap. . whether there are actions from the whol substance , or from occult qualities . some confess that there are in nature hidden faculties : but how many sorts , and from whence they come is not sufficiently explained . galen calls them the qualities of the whole substance , and reproves the teacher p●lops , that bragged more ambitiously then learnedly , that he knew the causes of all things . for they who endeavor to know that , bring foolish rediculous reasons , or deny things confirmed by experience . fernelius in the last age learnedly defended occult qualities . and iulius caesar scalig●r saith it is great impudency to bring all things to manifest qualities , and i suppose that there is no more foolish and detestable opinion in physick , then to determine that the causes of all things which happen naturally , are to be fetcht from manifest causes and elements . for who is so foolish or impudent , that will impute the action of the loadstone drawing iron to qualities fetcht from the elements ? some hate cats , that if they be present ( though they see them not ) they fall into cold sweats , and faint , and cannot endure any cupboard that contains them ▪ also purging medicines that purge much in a small quantity , and the action of poysons testifie the same . and the meanest physitians know of what narcotick quality a few grains of opium are . from which , and six hundered more arguments , i conclude that these actions are far different from the actions of manifest qualities . chap. . of the names and nature of occult diseases . they are called occult qualities , because their force is known only by their operation and effect ; but we know them not by sense , because they affect the body privately . by galen they are said to act from the whole substance which valeriola saies , is when there can be no reason given of the acting , but the substantial form , as the elementary qualities flow from their forms . nor a●e occult qualities to be contemned , therefore as the refuge of ignorance , but rather our weakness of understanding . and as he that knows that fire warms from its heat , knows truly , and is not ignorant . so he that knows that a loadstone draws iron , because it hath a vertue so to do , is truly knowing , and not ignorant . and in this our darkness , the form of fire and of the loadstone , is alike unknown unto us , for the form is a divine thing , and works , whole exquisite knowledg is hid from us ; therefore it is the part of a fool to search after it . for it is a part of humane wisedom to be content to be ignorant of some things . and the true knowledg of all things is only in eternal wisdom . chap. . of the original of occult qualities . it is hard and tried by few , to know the original of occult qualities : for they come not from the first qualities , which way soever mixed or tempered , for they cannot produce such actions as are in purges , poysons and antidotes , either being simple or mixed , so that occult qualities should produce effects above the power and condition of the elements . nor are they from the peculiar mixture or unknown measure of the temper of the elements , for these mi●●ures do not change nature , nor exalt the essence : for it is an undoubted truth , that nothing acteth beyond the strength of its kind . therefore occult qualities flow from their forms , which must be sought for . let us search into the differences of the substances in which these qualities are , and then it will appear that all have not the same original : for some are alive , others not , of those that live not , some have had life , as rhubarb , wormwood . some have not , as stones , metals . . therfore occult qualities that come frō living creatures , are in all the particular individuums of every kind , only as long as they live ; as force to stop a ship , is the remora , while alive , not dead . this quality is from the form of the fish living , and so it is in the torpedo . . there are other occult qualities proper to some living , but not to all of that kind , as some hate cheese or wine , or cats present , though not seen . these qualities depend not upon the form , but upon the peculiar disposition of the body . . occult qualities are in things without life , & depend upon their specifical form , as the force of the loadstone to draw i●●n , or 〈◊〉 it in the air , or to move towards the pole , or the vertues of jewels , metals and minerals . . there are occult qualities in natural things that have lived , and do not , as in plants and animals which are used in physick , as in rhubarb to purge choler , in the elkes hoo● against the epilepsie &c. . there are occult qualities bred according to nature in living things , both plants and beasts , as the venom of a scorpion , adder , tarantula . . they are in living creatures against nature , as the venome of a mad dog , and of the plague . these are the divers subjects of occult qualities . chap. . whether do occult qualities belong to health ? not only the elementary qualities concern mans health , but the occult ; for whatsoever conduceth to the natural disposition of the parts of mans body , belongs to the health of it . for health is as a natural power to exercise natural actions , depending upon the constitution of the parts according to nature ; or a natural disposition of the parts of the body , that hath power to exercise natural actions . but to the constitution of the parts of mans body , occult properties do belong , and many actions are done by them . therefore occult qualities belong to the health of man. chap. . whether are there other diseases then distemper in the similar parts . fernelius only ( as i know ) said that similar parts had other diseases besides distemper , for three reasons . . in a similar part , besides the distemper , are found things that make up its constitution , for there is matter and form which may be the subjects of a disease , as temper ; for the whole substance is the perfection and integrity , by which every thing subsists . therefore whatsoever destroys the matter and form , are diseases of the whole substance ; some are manifest , some are hid . the manifest demolish the substance of the parts by manifest qualities . the occult oppose the whole substance from occult causes . but fernels reasons onely prove that there are diseases from occult qualities , and to be cured by the same . as for the first kind , the change and corruption of substance causeth not a disease , but the destruction of the part , but a corrupt thing neither suffers a disease nor health . if the corruption is not perfect , but beginning , it is a disease of distemper or alteration . if this destruction of substance come from an occult cause , it belongs to diseases of occult qualities therefore it is not the corruption of the form . the second reason of fernel , is from curing : medicines are given , that work by occult qualities , that is from the whole substance ; therefore there are diseases answerable to them : for if there were no occult diseases , remedies had been invented in vain , which oppose the actions of them with their whole substance , as vonemous diseases , and the plague . to this i answer , a preternatural disposition from an occult quality , is more properly to be called diseases of occult qualities , then diseases of the whole substance or form : for it is not affected immediately , onely the noble qualities are affected , which the form useth for to act by . fernels third argument is from actions hurt : for saith he , all actions hurt , are either from the disease of the part acting , or from an external error , but there are actions which are neither referred to diseases of distemper , nor to external error . it follows that there are others from whence these actions arise , as in malignant and pestilent feavers , in which there is often no distemper to be observed , and yet strength is so dejected , that they often kill . therefore every poyson of it self , as it is poyson , works by an occult force , and puts an evil disposition into the body , that cannot be cured but by antidotes but it must not be called a disease of the whole substance , but a disease of occult qualities . chap. . what diseases are in similar parts , besides distemper ? some learned men having examined fernels reasons mentioned for diseases of matter ●nd form , have seen some falsities in him , and therefore have rejected his truths also . i shall give my opinion . if any with fernel wil cal them diseases of the whole substance or form , that have a hidden cause , because they destroy the substance and form of the part , it cannot be allowed , because they affect not the form immediately , as i shewed . but they shall say truly , if they shall say that they change those noble qualities , which the form useth besides the first qualities , and bring in the contrary . that there are such occult qualities and evil dispositions appears by what is said , and they bring the same into our body , and so alter it , that after many years that malignant quality hath been observed to revive . they say so of the english sweating disease , that many which scaped it , had a great palpitation of the heart two or three years after , others all their lives . the same you may see in other venemous diseases , and the french pox . for many have been seemingly cured , and after twenty or thirty years have relapsed , which shews a malignant disposition that remained . gal●n knew this saying . the least part of deadly poyson getting into the body , changeth it all in a moment , and alters it with a disease like it self . chap. . of the causes and differences of occult diseases in general . occult diseases are preternatural dispositions , stampt upon the body of man from occult qualities , acting otherwaies then by the first qualities , and are cured by remedies that act occultly . these occult causes are divers , and produce divers diseases , as feavers with a cough , not deadly , but contagious ; so there is an occult venom in the french pox , that kils not presently ▪ but tormenteth men long . so the lepers die not presently : and there are malignant feavers , with , or without the p●●gue . the causes of occult diseases , are sometimes without the body , from the air corrupted by vapors , and corrupts the humors , which causeth occult diseases ; or when they stay with them that have an infection , as the scurvey , elephantiasis , and venom of a mad dog , the pox , and the like , by which , contagion is carried to others . also poyson from plants , minerals , animals taken in do the same . or conveighed by a bite or sting of a beast , as of a scorpion , tarantula , basilisk . to these you may refer diseases by witchcraft . there is another difference taken from the parts in which the occult qualities lie , by which a man is not presently killed , because poyson doth not suddenly go to the heart , but to some other part , as spanish flies go to the bladder , opium and evil malignant air to the brain , making an epilepsie ; the sea-hare to the lungs , and the french pox to the liver . some differences are from the manner and force of the action : for-deletery poysons have forms , which are the principles of acting , but the instruments are the hidden vertues that flow from these forms , which are unknown to us , except only by the effect . also they act without the help of the first qualities , and cure distinguished from them . chap. . of the signs of occult and venemous diseases in general . if he have been with them that have a contagious disease , or hath taken poyson , or been bitten or stung by a venemous beast . . if no sympto● can be referred to the quality . if they be gre●● , and not usual in other diseases . . if they ●e onely cured with antidotes that work by an occult quality . you may know if the cause of an occult disease be bred in , or brought to the body by the die● before , and by his conversing with such as had the like disease . the symptomes shew what part is chiefly affected . if the heart he suddenly smitten , the vital faculty is dejected ; the pulse is weak , the heart beats , the mind is troubled , there is fainting . if the brain be affected , there is hurt of sense and motion presently , watching and raving . if the liver , the colour all over is changed there are spots and pustles all over , the urin is changed in colour and substance . the stronger the malignant cause acteth , the shorter is the disease . whatsoever gets quickly to the heart , is dangerous . every occult disease is to be suspected , and also malignant and venemous are worse then such as act by manifest qualities . the greater the symptoms , the more the danger . chap. . of the cure of malignant , venemous , and occult diseases in general . you must preserve or cure . preservatives are excellent in contagions , of which hereafter . in diseases that come from humors gathered inwardly , you must evacuate presently . poysons that come by chance , can scarce be prevented , except you do as mithridates king of ponius that used mithridate often , of which cardanus . if the malignant venom hath pressed the body , take it presently away , or abate its force : if it be by a humor bred in the body , use purges or sweats ▪ if poyson be drunk , and still in the stomach , vomit it up with oyl or fat. if it be gotten from the stomach to the guts , purge , or give clysters : if it be in the liver , sweat : if it come by a little sting or touch , draw it out presently , that it pierce not in , of which before . give antidotes in all cases , or proper or common , if it be not known . in sharp poysons taken it , use fat oyls , but in such diseases , look more to the occult then the manifest qualities . if there be other diseases also , as plethory , cacochymy or obstruction , give not antidotes before those causes be removed , and it must be done very quickly in great poysons . for those causes nourish the hidden venom , and oppose the strength of antidotes . this was the opinion of eustach rudius , which i suspect , for you must oppose what is worst and urgeth most ; therfore give things at first against poyson . against venemous diseases , we give antidotes simple or compound , called alexiteria . simple are angelica roots , valerian , swallow-wort , contrayerva , tormentil , zedoary , burnet , scorz●●era , white dittany , masterwort , snakeweed , citron peels , ashen bark , carduus , rue , scordium , sorrel , galangal , pauls bettony . compounds are mithridate , treacle , pouder of saxon , diascordium . mathiolus his antidote . amulets by fernel and palmar , and the like . the second part . of occult , malignant , and venemous diseases , arising from the internal fault of the humors . chap. . of malignity and venom in general . that is malignant that hath worse symptoms , and is harder to be cured then ordinary . malignity is an adventitious quality to a disease that makes beyond its nature more difficult or dangerous . it is from manifest or occult qualities , as when an ulcer is in a part only distempered by a manifest quality , it may be cacoethick , or of an ill condition , but that is only from manifest qualities . on the contrary , if a part be stung by a venemous beast , or bitten , there wil be an ulcer also , but such as is from an occult quality : here we shal speak only of malignity that flows from occult qualities . hence it is cleer that malignity differs from poyson , for malignity comes after another disease , but poyson by i●s pernicious force brings a hidden disease without another disease , so the plague poyson can kill without a feaver of it self , and so wil hemlock , napellus . poyson therefore is that which of its own force by an occult way doth vehemently and immediately afflict the body and endanger life , but the doubt is whether it be a quality or a substance , therefore distinguish it , somtimes it is taken for the thing poysoned , somtimes for the form of action and hurting our bodies privately . if it be taken for the thing poysoned , it is of a double nature : some are bodies and act by a bodily contract , and though they touch not all with their own body , yet they send forth atoms and small bodies that infect , and move to & fro in the air in the time of contagion . others act by intentional species , that is , spiritual qualities that kill , as the poyson of the torpedo that ben●●●s the hand of the fisher through the spear . if poyson be taken for the venemosity it self , it is an occult and dangerous quality . the differences of malignant and venemous diseases are from the effects and causes , for we are ignorant of their forms , therefore we shall describe every poyson in its proper place by it● proper signs : but here we shall propound the differences of occult diseases fetcht from their causes ▪ they are bred in or without the body ; from evil humors bred in the body are divers sorts of malignant feavers , and pestilent feavers , and the plague . the causes without the body are divers both malignant and venemous . . the air drawn in , inspiration sent out by transpiration . . bad water drunk . . contagion or infection any way communicated to the body hurts secretly . . poysons taken have power to corrupt the body . . the stingings and bitings of venemous creatures , either piercing the body , or any other waies hurting , as by sight , hissing , venemous breath , or spiritual species . also venemous oyntments with which darts or swords are infected : all these poysons are taken from plants , animals , or minerals ; of which in order . chap. . whether malignant venemous humours are bred in our bodies . mercurialis denies it , fernelius affirms it ; and they both bring unsatisfying arguments . but rudius decides the controversie in saying , they are properly poysons which are such of their own nature , and not such as by conception become enemies to our bodies . and true poyson is only that which is bred without the body . galen seems to favour fernel ▪ against mercurialis , when he saies that poyson is bred in dogs when they are mad , which is very infectious , and a pestilent venom breeds of dead carkasses , and if poyson breed in a dog , why not in a man ▪ nor is the external agent only requisite for generation , but the disposition of the matter is more then the outward acting instrument . chap. . how are malignant and venemous humors bred in mens bodies ? therefore since poyson is bred in our bodies the difficulty is , how it is bred . note first that all the corruptions of our bodies are not to be imputed to the matter alone , or to the efficient . somtimes the efficient produceth it , when the venemous quality or disposition is so fixed that it infects the humors that flow to it : but usually venemous humors are bred in respect of the matter , and they afterwards turn malignant . note secondly that there are divers concoctions in our body , in which new mixtures are made , nor is there a resolution as far as the first matter in every mutation or corruption , but when any thing corrupteth , only the form , and the determinate temper of that form , or the subjects with its accidents perish , and others that are subordinate remain , some with their accidents : hence it is that often some form is manifest which lay hid before . and what hippocrates spake of the powers of humors i find true in the nature of poyson . in man ( saith he ) there is bitter , sweet , salt and sour , and six hundred more qualities , which according to their plenty and strength have other faculties , by mixture of the mutual contemperation , nor are these seen , nor do they molest , but any of thes● are separated , and is alone , then it is evident , and molesteth a man , &c. thus must we dispute concerning poysons . a man feeds upon divers creatures and plants ; the plants are fed by dung of animals and showers , or by floods , and we may find every-where things contrary to our bodies in the dung and excrements of animals , in the earth , rain and rivers , which are carried with the nourishment into the body , and there exercise their force . hippocrates gives an example of this , as when a woman or a goat eats wild cowcumbers , the child or the kid will be purged , because the milk is made purging . and though it be first made chyle , then blood , and thirdly milk , yet the purging quality is kept after so many changes , when the infant hath suckt . from whence it is easie to conclude , that many things get into our bodies with the nourishment , that have venemous and malignant qualities . for how many men do feed upon mushrooms , melons , and the like , which breed bad juyce ? how many malignant showers fall upon the plants that feed the cattel ? how many beasts that are mans food , eat venemous plants and creatures ? the stork eats hemlock , the quail hellebore , the ducks toads which nourish them . hens eat scorpions and serpents , and when man eats these meats , it is no wonder if that poyson which feed them ( though after divers concoctions it took divers forms ) become hurtful unto man , and be a kind of poyson in him . chap. . of the causes of occult and venemous diseases that arise from humors . these causes are efficient or material . as to the efficients , in regard divers concoctions are made , there must be divers excrements , according to the variety of the parts , one in the liver , another in the heart , another in the stones , womb , and the veins and arteries that contain blood and spirits , when they are distempered , suffer the blood and spirits to corrupt , and they are distempered by excess or occult malignity , by which the solid parts are often corrupted , as appears in soul ulcers , gangrens and sphacels . this evil disposition is somtimes from the parents to the children , and they produce evil humors , which cause the malignant scab or elephantiasis . somtimes it is from meat and drink , and venemous medicines that exceed in the first qualities , and secretly hurt the body . the stars may do the same . for though they usually nourish the earth with benigne influences , yet by accident they may hurt this or that person by occult influences , except they keep a proportion , of which hereafter . hippocrates shews how much the air conduceth to the breeding of diseases , saying : that change of seas●ns doth chiefly breed diseases , and they are either breathed in , or sent into the body by the pores , and the plague comes from the air . also imagination and passions may be counted efficient causes : for frights and anger have caused great diseases . and i observed about six times , that when the plague was here where i live as professor , that many fell into the plague by anger , which ( though it be hard to be explained ) is probable to me . for many bodies are of constitutions subject to the plague , either by the air or other cause , rather then to another disease ; and if imagination , fear or anger come upon them , this disposition is easily brought into act , and the good humors may be corrupted by those passions , as mercurialis shews . cardan mentions hatred among these causes , it is a passion made of anger and sadness , and corrupteth the humors . the other cause that corrupteth the humors is material , and makes them malignant or venemous , and the plague is often bred from bad diet in time of famine , which galen saw under commodus the emperor . also cowcumbers and pompions produce humors as bad as poyson , if they lie long in the body . also good meat not well digested in the stomach , may cause bad chyle , and good blood is never made of bad chyle , but a humor or green choler , which is burnt and corrupted in the liver , and mixed with the blood , and when it rests in the veins , it is scarce perceived , but when it is stirred by the motion of the body or mind , it is worse , and corrupts more , and is separated from the good humors , and brings great diseases , and sudden death . but meats that have in themselves a malignant venemous quality , as mushrooms ▪ froggs do this much more . chap. . of the differences of diseases that come from the internal fault of the humors . there are two chief differences of diseases from internal humors . the first are malignant , but kill not , onely cause greater symptoms then the first qualities can produce , with these a man may live long . the second are such as presently kill , and are well called venemous . of the first sort are the humors that cause an epilepsie , fear of water , dancing , madness , scurvey , colick , and malignant dysenteries , elephantiasis , gangrene , and simply malignant feve●s . of the second sort , are the humors that beget pestilent feavers , and the plague . as for the first sort , the epilepsie and the other diseases are not the evident causes , or from obstruction of the ventricles of the brain , nor is fe●● of water , from the biting of a mad dog. but this epilepsie is from a humour or vapor that hurts the membranes of the brain , and the nerves especially . and fear of water may come from internal humors without the biting of any mad creature . mercellus donatus hath five examples of this , and the diseases mentioned are not from manifest qualities , but from malignant , occult and venemous causes . as for the second kind , the humors are so corrupted , that they do not only turn malignant , but breed deadly diseases , that kil like poyson , as pestilent feavers and the plague , buboes and carbun●les , of which before . chap. . of the signs of diseases that come from malignant venemous humors that are bred in our bodies . the signs of these diseases are from the causes mentioned in the fourth chapter , especially from the air , which if it keep not its natural constitution , the humors must needs be corrupted , as experience confirms . another sign is when famine hath been either by scarcity or siege , and men have had an ill diet , the inward humors are corrupt . the third is , when no manifest cause went before , and the man had not to do with any man of the like disease , and there are the signs of malignity and venom , it shews that it is from the internal fault of the humors . and by comparing the strength with the disease , you may know the event of the disease . chap. . of the preservation from , and cure of these diseases . wee have shewed the cure largely before , only if there be a malignant or epidemical disease stirring , either from air or bad diet , or the like , let it be removed by convenient evacuations , lest the humors corrupt . and observe from what cause the fault is , that you ma● apply sit remedies : as pills de tribus , rhubarb , and syrup of roses , and the like . these must be repeated at a distance , and good antidotes used . after purging , it is good to sweat , and take heed of anger , fear or passions , which stir up the hum●●s that he stil and close , and make a plague without any society with them of the plague . see for the cure lib. . de feb . cap. . the third part . of occult diseases from water , air , and infections , and of infectious diseases . chap. . of occult and malignant diseases , and venom that arise from waters . many diseases come from bad waters , as dysentery and dropsie and malignant diseases also , as the scurvey . marsh standing pools easily corrupt , and the drinking thereof in armies , causeth malignant pestilent feavers , because they are infected by froggs , toads and serpents , and other venemous creatures . also waters are unwholsom , in which flax or hemp are steeped . and some fountains have killed them that have drunk thereof , and therefore the waters of the river styx are so odious , among poe●s . pausanias and other historians mention of many poysons that wil infect waters you may cure these waters by boyling thē or quenching steel , or stone , or iron in them when you are in armies , or on a journey , and cannot boyl them , at least you may strain them . and if any have drunk such waters , let him presently take an antidote . chap. . of malignant diseases from the air. air as it is a pure element , neither corrupts , nor is infectious ; but it may be corrupted by other things . paris is seldom free from the plague , by reason of inundations , for besides the stink of the mud , all the jakes of the city are full of stinking water , that go not into the common-shore , but to the gates of the city , and cause a stink , especially in hot weather . also malignant vapors arise from dens and caves , saith mercurialis , he had seen many caves near rome , into which , if either man or beast go , they presently die . the air becomes pestilent , when the smal bodies that use to be in the air ( that of themselves are not venemous ) do corrupt . these are all dangerous diseases , and none can be secure from them , for none can live without air . therefore let such as by reason of their imployments , or the like , cannot flie , never go abroad , but with good antidotes in their mouths and anointed about their noses . chap. . of contagion . in contagious diseases . . there is the disease which is called contagious , because it infects another with the same disease . . there is the medium by which the like disease is produced in another . . there is the action by which the like disease is produced in another . and lastly the disease which is produced in another ▪ a contagion is an infection , or a body sent from a sick body , that can produce the like disease in another . to clear this . . consider the contagious body . . the infection by which it doth infect another . . the body that is infected . . the contagious body is not onely a man , but an ox or sow , or the like . and that is only contagious that can breed any thing in it self , which being sent to another of the same kind , produceth the like disease . . when that contagion passeth to another body , with which it hath some likeness , the passage is by infection or seed , in which there is force to act by the quality that flows from the force . but we are ignorant of that quality and the form from whence it flows : therefore it is truly called an occult quality . for this quality and form are in as smal a body as an atome , and is so called ; and as one saith , the infection of diseases is multiplied by little bodies , that like seeds , comprehend the whole essence of the disease . now the quality by which the infection acts so powerfully , is not manifest ; for no manifest quality hath such force ; but it is occult , and not sensible , but known only by the effect . nor can you say that this infection is the effect of rottenness , for that putrefaction be made many alteration are required , and long time . but contagion taken in suddenly infecteth , and often kills , and begets the like contagious humor in the party ; and works like contagious poyson before there is any putrefaction wrought , as appears in the plague . this miasma or contagion is spred and sowed about , by the pores of the skin . somtimes it comes forth with the sweat , or sticks to the skin with a thicker excrement or filth . somtimes it goes out of the body by the breath : somtimes by matter or quittor that comes out of the ulcers . somtimes those atomes flie about in the air , and therefore the seeds of the plague are sowed far about . a contagion or miasma is sowed and spred abroad two waies , either by fewel alone , or by the air , and by its fewel . this fewel is not the subject of that form , but gives a place to the contagi●● . such are all things that are porous and thin , as wool , flax , cotten , feathers , hairy beasts skins , and walles may receive contagion , as experience shews : and some solider things , as stones and metals , but then they are soul , for when they a●e clean from silth , they cannot receive it so easily . . the body that is infected , and receiveth the same disease thereby , is somwhat like it . for it is received into garments , wool , but the like disease is not produ●ed in them , because they have no analogy with the body infecting . nor doth the same contagion infect all alike , for the plague which in sows infects not men nor ox●n , and that which infects men , in●ects not ●ogs nor oxen. and all men , and are disposed to receive all contagions , but the kindred are most sit to receive , by reason of the agreement of humors . chap. . of the differences of infectious diseases . in cōtagious diseases there is an excremēt bred which like a vapor or little body , or by silth , infects another body with the same disease . catarrhs are often contagious , and malignant pestilent feavers , sore eyes , consumption , dysenteri●s , scurvey , scabs , itch , scald heads , arabian leprosie , dogs madness , the french pox , of which we spake before in a treatise in folio in english. the fifth part . of outward poysons in general . chap. . of the nature of poyson . i had thought to have concluded this epitome with the french pox ; but when i found many things remarkable concerning poyson , i thought good to set them forth . there are many authors of the same , but they follow not the method of sennertus . first , what things are accounted poysons ? some think bezoardick medicines and purges are to be reckoned among poysons . for the understanding of this : observe first , that galen used the word deadly for that which may kil , or that which may do good somtimes , though it may kil by accident . note secondly , that some medicines alwaies hurt , and never do good ; these are poyson , and so must be called . but they which somtimes do hurt , are not to be accounted poysons , and they which somtimes do good , are not to be excluded from the number of poysons . for there is a difference of things hu●tful in general , as saffron chears the heart . but if you take too much of it in meat , it hurts . as a merchant who bought a great deal of saffron , & cast a great deal into the porridg-pot against supper , and after he had supped , sel into such a laughter , that he almost died thereby . the same is to be thought of some purges and bezoardicks , that have no occult quality against the body , which by the excess of good qualities , do hurt : these are not to be counted poysons . therefore poyson is whatsoever is apt to hurt us much by an occult quality . or thus , it is that which corrupts the complexion , not only by a quality , but by a propriety ; for it is necessary to the nature of poyson alwaies to kill men , but to hurt much only . they define not poyson rightly , that say it is that which can kill a man presently by an occult quality , or that can by a property corrupt the heart suddenly . some are enemies to the brain , and cause madness : others are enemies to other parts . but how comes poyson to the heart ? it is either drawn by the heart , or goes to it being carried by its hurtful quality , or by both . it is probable that all poyson being active from the destructive form it hath against the heart , turns every thing it toucheth in mans body into poyson , and multiplies it self , for spiritual things have great force to multiply by species or atomes , as appears in musk ; but it chiefly hurts that part with which it hath the g●eatest antipathy . have poysons power to nourish ? some deny it , and bring reasons against experience . for the aegyptians eat vipers ; and there are a people that are serpent-eaters near the red sea called candaeans . and the maid that fed upon napellus , that she might kill kings that lay with her , and the like shew the truth of this . and he that takes these for fables , makes himself a fable . there are divers poysons , some have no nourishment at all , but are wholly contrary to nature , as arsenick . some have nourishing parts that are taken with the poyson , these may nourish , especially if they be accustomed by degrees to them . and galen gives no other reasons , but that nature may be made acquainted with poyson by degrees , and be nourished by them . chap. . of the differences of poysons . some are poysons in their own nature . others are so by corruption , as rotten fish and stinking flesh . . there are poysons made by art , by boyling and sublimation , we shall speak only of those that are of their own nature poysons . some are minerals or metals , as arsenick . others are plants , as napellus . others are from animals , as scorpions , vipers . secondly , they either act by the ●irst qualities , or by hidden qualities , or by both together , but this division i●●●lse . for poysons are not to be judged by their first qualities , but by their contrariety in the whole substance . moreover they are all enemies to the heart or some determinate part , but as they are hot , cold , moist or dry , they hurt all , but not as poysons . for though manifest and occult qualities may be in the same subject , yet their effects must not be confounded . for with their manifest qualities they heat , cool , dry , or moisten , but kill with the occult qualities , or hurt very much . the third difference , is from the effects , for their forms are hidden from us , and shew them● selves by their operations hence some are enemies to the heart , and kill men presently . others are enemies to the brain , as furious nightshade , dogs poyson . others hurt the liver , as the plant that purgeth blood . and some poyson hath antipathy against all parts . the fourth difference ; some poysons are deadly , others not . nor is it true , that all poysons either kill or make fit for death , for as it is in chap. . many do but hurt greatly , and cause onely folly and doting , so that with them they may live long . some kil sooner or later , by hurting greatly a member that is simply necessary to life , as the heart , liver , lungs or stomach , &c. fiftly , some kill presently , others at distance , as a grain of nubia , which being divided among ten men , kills them all in a quarter of an hour , such is arsenick and the poyson of an adder . among them that kill at a distance , is the poyson of a mad dog that often lies hidden many yea●● . question . whether are there such poysons by art or nature , that can kill a man at a certain time ? i think it cannot be , for though all natural things have their circuits , and that there are the beginnings and ends of actions , they are for the most part unknown , and cannot be determined in this darkness of mans mind . moreover the agent and patient concur in every action , and because the actions of active things are not out in a disposed patient , and the mans body , in respect of the circumstances , hath more or less power to resist , it cannot be that the same poyson should kill somtimes sooner , somtimes later . the sixth difference , is from the manner of poysons getting in : some are taken at the mouth with meat : some come from without , many waies . some venemous beasts leave their poysons upon plants ; as it was reported of a young man that was talking with his sweet-heart , and rub'd his gums with sage , and fell down dead . the gardner found a great toad under the sage that infected it . some poysons hurt by touch , rubbing , or anointing . the turks have a poyson so strong , that by touching onely , it kills a man the same day . it is reported of the son of the king of cambaia , that was nourished with such poyson , that he was all over poyson , so that the flies that touched his skin ▪ swelled and died . it is a que●●i●n how poysons should kill only by the vapo● : it is either from the material qua●●ty , or the s●●rital species that poyson , kils . for 〈◊〉 poysons , like atomes and little bodies , exercise their force , whether it be in fume , vapor● or dust , or in a juyce or oyntment , and the venemous quality is in that little body , as in a subject . for when such a quality depends upon its form , it cannot be moved but with the same . chap. . of the signs . poyson is either taken unawares , or given by subtility and stealth by wicked men . and this is a common sign , it presently makes a great change in the body , by which it differs from those that are bred from humors in the body by putrefaction . for in poyson bred in the body , the symptoms arise by degrees , not altogether , but by succession ; but in poyson taken from without , many symptomes appear together from nature stirred up by the poyson with horrid and turbulent vomiting , overturns all that she may send out her enemy . and we may suspect poyson , when a sound man bred up well without foul humors , shal suddenly have his actions and things voided , and retained , altered , and the qualities , presently the motion of the heart and pulse is disorderly , without any other apparent cause . the strength fails , the pulse is either depraved or abolished , with beating of the heart , fainting and death . some have megrims , convulsions , trembling , hickets , biting , stomach-pain , and guts griping-stoppage stoppage of urin , vomiting of choler , or the like , somtimes loosness of belly . cold sweats , and chilness , swollen tongue , black and inf●amed lips , swollen belly , and body often , with spots . all these symptomes are worse then such as come from poyson bred with in . poyson from biting or stinging of venemous beasts have other signs , there is presently pain in the part . it is inflamed , and rots , and mortifies , except you have present remedies . poysons at a distance called temporary , have their conjectures , though no certain signs , by the effects . there are often long diseases without reason : or folly , madness , or epilepsie , running pains , and consumption . but the poysons that affect the lungs , cause a dry cough and tongue , thirst , spitting of blood , and consumption , and other poysons that hurt other parts , are known by the actions of those parts hurt . whether may one killed by poyson be discovered certainly ? galen thought they might be known to be poysoned , when he writes thus : a man of his own nature abounding with good humors , and well educated , and fed , when he dies suddenly ( as they use to do that take deadly poyson ) if his body be blew or blackish , or of divers colours , 〈◊〉 stink , they say he is poysoned . from which words we may gather , that galen thought that men poysoned , might be discovered . but the best way to make it manifest , is to open the body , and have an expert and wise physitian . chap. . of the prognosticks . to prognosticate artificially , consider the nature of poysons , and differences . some hurt more , others less ; some sooner , some later . . they that set upon the heart kill presently , or are overcome . they that assault the liver or lungs , last longer . they which hinder breathin● , quite kill presently . the second difference is from the great , mean or small quantity of the poyson . . the more and the greater the symptoms , the sooner and certainer is death , as sounding , chilness , cold sweat , turning of the eyes . if these come together , there is no hope , and the more they increase , the worse it is . if they decrease , there is some hope . . it is a sign of death , if after the poyson is taken , there is no vomiting , or purging , or voiding any thing , though means have been used . there are other prognosticks which are manifest from what hath been said . chap. . of preservation from poyson . they that will be preserved from poyson , let them keep close to cardans rules . the safest way is to use antidotes , as mithridates did mithridate , so that he could not be poysoned . there are divers antidotes internal and external . albertus magnus speaks of the external , as the diamond , topas , smaragd worn constantly upon the bare skin , no poyson can hurt that man. some precious stones keep men from infectious air . these are worn for amulets : and if poyson be near , they sweat . treacle and mithridate are the best inward , and galen saith that none can be poysoned that take as much as a bean every day of treacle and bids them use it in time of health . and experience shews that you may safely give preservatives against poyson to sound bodies , and by them they get an incredible propriety to resist poyson some of these antidotes are without any excess of quality , as bezoar stone , sealed earth , bole , harts-●orn , smaragds , and the like . these are given safely to all bodies . mithridate and treacle , though they be less hot , by reason of the fermentation , yet take heed that by the too much use , you do hurt thereby . chap. . of the cure of poyson in general . some make differences between bezoardicks and antidotes , and say that bezoardicks act not against poyson , but only strengthen the body to expel it : and they help only by accident . some say that bezoardicks fight against poyson , and are wholly against them . antidotes are hurtful in too great a quantity , and are in some sort against the heart , but both by use are good in venemous diseases ; us all cordials , bezoar stone , harts and unicorns-horn , &c. some antidotes are proper against some peculiar poysons , and all strengthen the heart to resist poyson : as tormen●il roots , white dittany , borage , bugloss , sorrel , scabious , borage and bugloss ●●owers , violets , roses , waterlillies , gilli●●owers , citron and basil seeds , wood-alo●s , juyce of citrons , pom●granates , oranges , quinces , saffron , cinnamon , cloves , harts-horn , bone of a stags heart , ivory , pearl , musk , amber , coral , hyacint●s , smaragds , saphirs , sealed earth , bole. many of them resist poyson , and compounds made of them . and though h●t must be given against cold and cold against hot poysons , yet you must not so much look at the manifest qualities as to that force which is in medicines , to oppose poyson in the whole substance . therefore in hot poysons you may give treacle and mithridate : and if the poyson will give leave , first abate the cacochymy . lastly , let him that hath taken poyson , either at the mouth , or other waies , sleep but little ; for he must constantly take medicines , and observe whether the symptoms increase , or abate by the bezoardicks , more of which hereafter . chap. . of the cure of poyson taken in at the mouth . when any one thinks he hath taken poyson , let him presently have a vomit , before the poyson exercise its cruelty , and let it be repeated often , and made of things that may dull the sharpness of the poyson ; as of fat broaths , oyl , butter-milk boyled , broom , dill , iesamine flowers , radishes , and the like , to which you may add bezoardicks , so that they stop not vomiting . therfore make choice of things that bind not , as harts-horn , bezoar stone . if the poyson get to the stomach and guts , give clysters . as , take mallows , pellitory , althaea , each two handfuls ; boyl them in water , strain them , to a pint and half , add oyl six ounces , electuary of fleabane two drams , make a clyster . and purge thus : take scorzon●ra roots two drams , sorrel half a handful , agarick two drams , zedoary , citron seeds , each a scruple ; cordial flowers a pugil : hoyl them , strain , and ad to four ounces , manna two ounces , strain it again , and add syrup of citron-peels . while these are doing , anoint every third hour the heart , feet , hands and temples , and places where you feel the arteries beat , with oyl of scorpions , of which mathiolus , it is excellent . let the reliques of the poyson be driven from the heart and bowels by sweats , and leave not sweating til the evil disposition be quite conquered . for diet , give milk for meat and drink , and fat meats , butter and oyl , borage , bugloss , figs with cordials , harts-horn , coral , pearl , hyacinths , smaragds , zedoary , saffron , citron peels . chap. . of the cure of poyson from without . that poyson may not creep in , draw it out presently by medicines and chirurgery . as , take galbanum , sagapenum , mirrh , pellitory , each half an ounce ; pigeons dung three ounces , calamints a dram , dissolve the gums in vinegar , and with honey and oyl make a cataplasm . or apply chickens or kids cut in two hot to the part where the poyson is . these laid on , work by a hidden quality , oyl of scorpions , spiders , and the creatures that poysoned applied to the part . galen saith that he knew the biting of a crocodile cured by the grease of a crocodile , and the sting of a scorpion , by the scorpion applied to the part . these act by the likeness of substance . you must continue the use of things that draw out poyson , till pain , evil colour , and other symptoms cease , and there is laudable quittor in the part . and to keep the poyson from runing inward or about , tie the vessels above : then cut off the part that is poysoned , if it may be done with safety . give antidotes at first to drive poyson from the heart , and kil it , and to take away the venemous quality that is in the body . and 〈…〉 ulcer follow a bite or venemous sting , keep it long open , scarifie it , and burn it as shall be shewed . poyson taken by scent , must be opposed by contrary scent , as mirrh , amber , musk , ambergreece , civet , rue , asphaltum , wood-aloes , sanders , cloves , saffron , storax , and the mouth being shut , you must take the scent of these at the nose . of these we shall speak in the special or particular cure of poysons . sennertus concludes this general doctrine of poysons , with relation of diseases that come from fear and frights , because they are like poysons , and he reports out of cardan , that when a man is frighted by ghosts , or the like , the heat is drawn in , and the mind is troubled , and he becomes dumb ; and if the fright be great , the outward parts are cold , and contracted , and the hair falls off , and if the body be cacochymick , he is very sick , and if strength fails , he dies . this he confirms by many histories which i have left out , only i shal relate one of which i was an eye witness . when i studied in physick in oxitan , anno . a woman that grew melancholick from anger , hung her self , the crowner sitting upon her , sentenced her to be hung in gibets , about a mile from the city . another woman that was her familiar acquaintance , seeing her ●ut of a window , neat the place , cryed out , and fell into a great diarrhaea suddenly , with a constant dotage that could not be cured . from whence i conclude , that in these diseases from terror , the heart is not only affected , as cardanus thought , but the brain also . hence they usually give epileptick waters : this is good for children . take tile-flower water , piony , black cherry water , each an ounce and half ; ●earl prepared , coral and har●s-horn , each a scruple ; fecula of piony half a scruple . the sixth part . of poysons from minerals and metals . chap. . of unsleaked lime . vnsleaked lime hath some venom in it , though it is a stone , and may be reckoned among poysons for its malignant quality ; also it hath fire in it , that wil burn . symptoms and signs . this taken into the body , afflicteth grievously , for it corrodes and vexeth the stomach and guts , and causeth unquenchable thirst , bitterness of mouth and tongue , ●oughness , cough , want of breath , dysentery , stoppage of urin , swounding and choaking . a child of eight years old supposed it to be chalk , and eat much , and died the sixth day with these symptoms . provoke vomit with things that abate the sharpness of the lime : give the warm decoction of violets , mallows , althaea , lineseed , rice , oyl , fresh butter , and mucilages of lineseed , mallows , althaea , fleabane , and keep the belly open with cassia , or a clyster with barley water , and mallows roots and all ▪ mucilage of fleabane , cassia lignea , waterlillies , and the like . the antidotes are , the gal of a kid , from a scruple to a dram , and the gall of an hart or deer a scruple drunk with warm water , earth of lemnos two drams with milk. give fresh butter and sat broaths in which mallows is boyled . chap. . of gipsum . they who have drunk of this or eaten it with wheat flour , have all died . the signs and symptoms . a great cough , driness of tongue and jawes , great pain about the stomach , hickets , stretching of the hypochondria , binding of the belly , dulness and dotage , fainting , and they die choaked . give warm water with much butter , or oyl of sweet almonds , or oyl of lillies which will make them vomit it up . but because it sticks fast , give stronger vomits , as hellebore . if it be gotten to the guts , give emollient clysters . some give a dram of scammony , with two drams of fleabane in a iulep . then give fat 's to make the passage slippery ; as the decoction of mallo●s , althaea , faenugreek seed , fat broaths , goats milk , juyce of mallows , decoction of dates and figs. these are specifick , organ given in vinegar and honied wine , li●ivium of vine ashes or fig-tree ashes , with sweet wine and treacle , or mithridate , from half a dram , to two drams in sa●k . chap. . of vitriol . among salts we reckon vitriol , chalcitis , misy , sory , melanteria , it participates of the nature of brass or iron , and mineral clay : this is not properly poyson , for good medicines are made of it , in which there are no signs of venom , and if it be given a dram with honey it kils the flat worms , and with water it is the antidote against mushrooms . the symptoms and signs . it causeth loathing and vomiting , and corrodes the stomach , except it be perfectly cast up it torments the guts , and causeth a dysentery and great thirst . let it be presently vomited up with the decoction or oyl of dill , or wormwood water , after vomiting , take much butter or warm milk with sugar ; if there be a gnawing in the guts , give clysters of barley water , mallows and oyl of roses . if you suspect malignity , give earth of lemnos or sealed earth , with mucilage of quince seeds a dram , with barley water , or red coral with wine . chap. . of aqua fortis . this kils by corroding rather then by poyson , it is used by gold-smiths to seperate and corrode metals . symptoms and signs . it pierceth so that it burns the tongue like fire , and corrodes the tunicles of the stomach and guts , a maid died by it in great torment . the mucilage of quince seeds is good , for it lenifies and keeps the parts from corrosion by its sliminess . or the eclegma of the mucilage of althaea and quince seeds , gum traganth made with rose water , honey of roses and violets : or a gargarism of quince seed , althaea , cowcumber seed , roses , violets and moulin , and of self-heal , lungwort , sanicle boyled in water with honey of roses . by this a mariner was cured when he had dangerous symptoms from aqua fortis . chap. . of antimony . antimony is reckoned by many among poysons from its moving of such horrible vomiting of water , and because it leaves such great weakness after it , but good medicines are made of it though it be not free from malignity , as appears by the vapors that fly from it when it is melted . the signs and symptoms . for when the chymists melt it , if the vapor be taken in at the nose , it causeth suffocation , palsie , and epilepsie , and other symptoms : if it be taken crude , it causeth vomiting , convulsion , colicks , and fainting ▪ to keep evil vapors from hurting such as use antimony , let them eat bread and rue . or , take bezoat water with bole. or this , take walnuts a handful , beat them with honey , add treacle an ounce , zedoary half an ounce , clov●● , nutmeg , each two drams ; with honey make an electuary , this is a preservative , and it may be used to anoint the nostrils . if it be given crude or ill prepared , it causeth evil symptomes , then give bailey water with syrup of roses , to clense , and clensing clysters : then strengthen the guts and stomach , with wine wherein cloves and mastich is boyled : the antidotes are treacle and bole armeniack two scruples . chap. . of the load-stone . some reckon the loadstone among poysons , others say it makes people youthful , but that i believe not ▪ because it is a mineral and hath the nature of a metal : and if it lie long in the body , you must do as hath been shewed in other cases ; as if it stop in the stomach , vomit ; if in the guts , use lenitive clysters , and then give antidote , as the smaragd to be drank in wine thrice in nine daies , with harts-horn and coral . also treacle is good . chap. . of the diamond . there is the same reason for the diamond , as for the loadstone of which we spake but there are more that think it not to be poyson , of this we spake lib. . part . sect. . ch. ▪ quest. . now i shal speak of the symptoms and cure of such as have taken diamonds into their bodies . signs and symptomes . after taking diamonds there is a vehement pain in the stomach and guts , and then follows fainting and death . it is by vomiting , as the other , then give goats blood , with fat broath , and then from a scruple to two drams of natural balsom , and if these prevail not , use the general antidotes . chap. . of lapis lazuli . many say that lapis lazuli burneth and ulcerates , and putresies , it is therefore not to be reckoned among things that are simply poyson , but among those purgers that are not without malignity , because they are vehement . the arabians say it purgeth melancholy , strengtheneth , and cleereth , and therefore it is put into confection alkermes , but then it must be wel prepared . symptoms and signs . this stone not wel prepared , or taken in too great a quantity , causeth turning of the stomach vomiting , want of appetite , and pain of the belly , sadness and sorrow . it is cured as other corroding poyson , by vomits and clensing emollient clysters . the corroding quality is taken away by asses milk warm drunk for seven daies together . two drams of amber is the bezoar or antidote against this stone . chap. . of arsenick , orpiment , sandarach , and realgar or ratsbane . arsenick both natural and artificial , yellow and red is of the same faculty . yellow arseni●k and sandarach by sublimation make white arsenick or ratsbane . realgal and risagallum are made of orpiment and sulphur with quick lime and salt. signs and symptoms . all the kinds of arsenick bring grievous symptomes , which kill presently except they be opposed , as griping of belly and guts , vomiting , unquenchable thirst , driness of tongue , jaws and throat , and roughness , and then dysentery and stoppage of urin , cramp and palsie , and death , the white arsenick is most dangerous . histories confirm that arsnick doth not only destroy by being taken in but hurts by being carried about . therefore they that have taken it are in great danger , or they that handle it carelesly or apply it to cure the itch , or for other causes , for they either die , or run mad , or have a cachexy . provoke vomit presently and often , with fat things , and such as obtund or allay the sharpness of the poyson as butter , with warm water , or decoction of turnep seeds , arrage , with fresh butter , oyl of linseed or roses , or other fat broath in great quantity . if the belly be griped , give clysters of mallows , althaea , violets , vervain , line seed , with cassea and oyl of violets , or of fat broath , cream of p●isan , asses milk , and mucilage of fleabane seed . and after give milk in great quantity and butter and oyl of sweet almonds , fat broath , rice boyled in milk. the specifick antidotes against arsenick are a dram of pouder of crystal with oyl of sweet almonds , or three drams of oyl of pine kernels or ▪ take pine nuts beaten four ounces , infuse them in a pint of water ; strain and give it to be drank , or give ten grains of oriental bez●a● . chap. . of brass , and its verdigreece , and burnt brass . if meat be kept in a brass-vessel ( with vinegar or wine ) and eaten , it disturbeth the stomach , causeth vomiting , and driness of tongue , and corrosion , and fluxes . and brass it self taken , causeth moreover difficult breathing , ul●ers of the guts , and suffocation . burnt brass , flour of brass , scales of brass , and verdigreece , are all poysonous ; for burnt brass taken , turns the stomach , makes fluxes , and pain . and so doth flour of brass , and also it straitneth the lungs , and suffocates . verdigreece taken , is a deadly poyson , as arsenick , it causeth pricking , grievous pain and corrosion in the throat , and stomach , and guts , and constant vomiting , and dysentery , and stoppage of urin , and straitneth the throat , and stops the wind , and suffocateth . it kills in one day , in the quantity of a dram . it must be cured by vomit , with warm water , and oyl of dill , or butter ; and by clysters ; of mallows , violets , barley , althaea , faenugreek seeds , fleabane , with honey , oyl of roses and sweet almonds . then give milk , fat broath , fresh butter , faenugreek , lineseed , fleabane , althaea and mallow seeds . some commend sheeps suet , and advise that the bottom of the belly be anointed with hot oyl of roses , and of mastich . for antidotes , use a dram of bole , or sealed earth , with wine , juyce of mints , or small age two drams . or juyce of acorus roots two or three drams with 〈◊〉 ▪ or two drams with treacle . chap. . of aurichalcum , and bell-metal . it is most of brass , and therefore is poyson , and communicates to meat and drink boyled in it , which eaten , brings the same symptomes , and must have the same cure. bells are made of brass and other metals , and the rust of them doth the same . horstius writes that a noble woman that had taken the filings of bells in red wine , by the advise of an old woman that promised her health by it , vomited violently , and her belly rose up , and swelled her body as if poysoned , and then she had headach , megrim , and pricking , and fell into a frenzie , and when she came to her self , her stomach was corroded , as if there were needles in it . the rust was purged out of her , which many saw . and if this happen , you must cure it as you cure brass . chap. . of iron , and its rust and scales . iron is not poyson , except you take it in too great a quantity , or stay too long in the body , and then it hurts not as poyson , but causeth belly-ach , and driness of mouth , and inflammation of the body , and vomiting . it is as that of brass by vomits and clysters , that are lenitive and clensing , and by manna , and stomach-pills , and then milk , butter , and fat broath . the loadstone is instead of bezoar against it . chap. . of lead . if lead be swallowed whole , and voided , it doth no hurt ; but if it be small , and stay in the body long , and melt , it causeth great symptoms . fernelius shews how it hurts . in lead not burnt , when it gets to the guts , and shews its malignity , it is sufficient to abate sharpness , and clense by asses milk , and other milk. or the decoction of mallows , althaea , linseed , hydromel , oyl of sweet almonds . the antidote against burnt lead , is quince seeds bruised after they are husked with wine two drams , and two drams of treacle every day with honied water and wine . chap. . of ceruss . it is made of lead by corrosion , with the vapor of vinegar , and causeth the same symptoms , which are these . if it be taken into the body ; the tongue , gums and teeth are white , there is hickets , and desire to vomit , driness of tongue and roughness of the mouth , a cough , pricking in the stomach and belly , stretching at the heart , difficult breathing , bleeding by stool , needing , the head is troubled , and strange things flie before the eyes . they are drowsie and dull , cannot move hand or foot , the urin is black or bloody , the limbs are cold , and they die . vomit presently with the decoction of arageseed and rape seed , mallows , figs , water and honey , o●l of lillies , orris , iesamine , &c. and give clysters of coleworts , pellitory , cardu●● , centaury , diaphaenicon , oyl of lillies . then allay the sharpness of the poyson , with hot milk , decoction of figs , mallow seeds , althaea , mucilages of line and faenugreek seed , fleabane , mallows , oyl of sweet almonds , lillies , iesamine . then use clensers and diureticks with antidotes . a lye of vine ashes , and ash leaves , walnuts , oyl of angelica , treacle , mithridate . chap. . of red lead . it is made of common lead , and is of the same force with it , and ceruss and litharge , and causeth the same symptoms . symptoms and signs . it hurts the stomach and guts , causeth belching , loathing , vomiting , fluxes , and other symptoms mentioned . give a vomit presently , of rape seed , arage with butter and oyl . then give the clysters mentioned ; or two drams of the antidote of burnt ivory in wine , or treacle , or mithridate . chap. . of litharge . a gricola mentions five sorts of litharge , but we have only white and red , and from their colour are called litharge of gold and of silver . symptoms and signs . dioscorides shews the signs from litharge taken ; as heaviness of the stomach and guts , with great pains . the guts are wounded , the urine stopt , the body puffed up , and like lead . the joynts burn , the guts are ulcerated , and there is a flux of blood , sometimes the gut comes out . the tongue is heavy , there is iliack passion , and the tongue is faltering . they foam at the mouth , the breath is stopt , the tongue inflamed , the body is blew , and the patient is choaked . vomit presently to prevent corrosion , and oppose malignity , with the decoction of dill f●gs , dates , with butter or oyl : do it often . then give clysters of hydromel , centaury , dill , st. iohns-wort , hiera picra , oyl of rue , hens grease , &c. resist malignity , and provoke urine with mirrh , wormwood , hysop , smallage seed . or , take smallage seed , mirrh , each equal parts , wormwood half as much with wine . chap. . of quick-silver , crude or sublimated , or precipitated . vvee have spoken of the occult and manifest qualities of quicksilver , we shall here shew how it is poyson . it may be taken in crude , sublimated , or precipitated : to the crude belongs a vapor that riseth from it . symptoms and signs . if quicksilver taken in , stick in any cavity , or be mixed with any medicine that may keep it in the body , it causeth great evils , and death . so doth the fume of it taken in at the mouth : or if it be anointed outwardly , and pierce into the body , it doth hurt . precipitate is worse , but sublimate worst of all . for quicksilver not killed , by its corroding malignity causeth wind , and pain of the stomach and guts , heaviness of body and stomach . if it be kept long , there is stoppage of urin , and the whole body swells , and the colour is of a lead blew . it causeth palsie in the member where it is , epilepsie , apoplexy , syncope and death . by its fume comes trembling , contraction of nerves , weakness of joynts , palsie , hurt of senses , especially of the sight and hearing , stinking breath and ulcers of the mouth , and the like , as the quicksilver doth produce . precipitate causeth the same , but worse , and sublimate the worst of all , and by its touch like fire , it destroys whatsoever is near : with inflamation , burning of tongue , and swelling of the mouth , fainting , stoppage of urin , difficult breath , bloody-flux , and death . some vomit first . i think it best to purge first , for if it rise upwards , it is easily divided into smal parts , and so cannot be expelled by vomit : therfore purge strongly . first , give a clyster of hiera picra , oyl of hydromel , and hens grease . then purge , and give filings of gold , or leaf-gold ; or costus with wine , juyce of burnet , or three drams of mirrh , with honey ; wine after it . when the fume of quicksilver is taken in at the nose or mouth , give sage or zedoary water . sweat in a hot house , and rub the parts that are weak , with a bag of sage , groundpine , bettony , lavender , and iuniper-berries boyled in wine . if sublimate or precipitate be taken , they are cured as corroding poysons by vomit , clysters , and new milk , with fleabane seeds . the pouder of cristal is the antidote against quicksilver , a dram with oyl of sweet almonds , or oyl of tartar , or two drams of salt of wormwood . strengthen the heart with diamargariton frigid , and de gemmis . if urin be stopt ( as it is often ) use a bath of hot water for the pecten , with a spunge wet in the decoction of iuniper berries , and smallage seed . and anoint after with oyl of rue or iuniper . chap. . of cinnabar . i speak of that cinnabar which is made of quicksilver and sulphur sublimed , and is common . the symptoms caused by it ▪ are the same with those of quicksilver . fernel in his book of the pox , chap. . and schenk●us in his . book of observations , speak of it from the relation of dr. iohn physitian ●amic . cure it as quicksilver , for the same symptoms require the same helps . spodium is held the best antidote against cinnabar , made of burnt ivory , and given , two drams . others say spodium of cane roots two drams , is better . also the other antidotes mentioned in the former chapter , are good . the seventh part . of poysons from plants . chap. . of opium . i shall speak of four things cōcerning opium . . whether opium may truly be reckoned among poysons ? . whether it be hot or cold , whether it cause sleep , or do hurt by manifest or occult qualities ? . what are the signs and symptoms of opium taken in ? . how they are to be cured that have taken too much opium ? and how opium may be corrected , that it may be a profitable medicine . the learnedest writers say it is poyson . the new juyce of the black poppy being crude , and not corrected , must be counted a poyson . for experience shews it , though many , as turks and aegyptians eat opium without hurt ; for men by custom may be so familiar with poyson , that it may not hurt them . but hence it follows , not that opium is not poyson , and works as poysons by hidden qualities , though i shall shew , it may work also by manifest qualities . for the second : there are many arguments that opium is hot , which scaliger exercit. ▪ affirms , calling it by the name of amphiam or aphioure , and also vesalius mercurialis , and capivaccius , and erastus , and they confirm it by reasons . . it s inflaming and burning quality . . it s strong scent . . the bitter tast . . it s burning the mouth and lips . . it s causing thirst . . its heating the mind . . it provokes venery . . it causeth itching . it causeth sweat . all these are signs of great heat , as the learned shew in their tractates of opium . therefore in regard opium is not cold , and doth not cause sleep or death from thence , nor from heat , because other hot things have not the same effect , we conclude that opium doth it by an occult quality and propriety . first , they that work by manifest qualities , are not more contrary to one part of the body then another . but opium is chiefly hurtful to the brain , nerves , and animal spirits ; therefore it doth not work by a manifest , but hidden quality . secondly , the effects of opium are so wonderful ( as shall be shewed ) that they can●ot be referred to manifest qualities . it kills a man in so small a quantity , as no pure element can do the like , much less a mixed body ▪ lastly , if opium hurt onely by its coldness , or by its quality ▪ as pepper and saffron . the physitians and chymists need not study so much to correct , but only give it in a less quantity , as they do ginger and pepper . thirdly , let the symptoms be reckoned that follow ; after opium is taken , none can give opium unknown to the receiver , by reason of its unpleasant scent , though it hath been taken instead of another medicine . after it is taken , there follows great sleep , and a megrim , and itching over the whole body , which is so great , that it raiseth a man from sleep : there is a strong scent over all the body like opium ; the lips swel , there is hickets , little breathing , the eyes are dim , the nose is awry , & there are convulsions somtimes . if it be not prevented speedily , it ki●s suddenly , as histories mention . after general evacuation , as in other poysons by vomits and sharp clysters , give the proper antidotes against opium , as assa ferida , castor or organ , and castor boyled in wine : of these dioscorides . chap. . of mushrooms . some mushrooms are venemous by experience , for some have died by them , and even whole families . seneca called them a voluptuous poyson . they kill not onely when they are eaten , but when they are smelt . the symptomes are when they are taken in too great a plenty , they cause strangling , or when they are not not well boyled or prepared ; they also puff up the belly , cause hickets , ulcerate the guts , suppress the urin , and cause horror , cold sweat , syncope , and somtimes epilepsies , pain , and madness , and death . those mush●ooms that of their own nature are poyson , are more dangerous then such as by plenty eaten , or by ill preparation do hurt . vomit presently : take broom flowers , elder-flowers , each two pugils ; bark of dan●wort two drams , radish , dill , arage seed , each a dram ; agarick half a dram : boyl them in hydromel , add to the straining , oyl of rue an ounce , make a potion . make clysters of organ , hysop , rue , calamints , scordium , hiera , with agarick , honey of roses , oyl of rue . these resist malignity , calamus , organ , hysop , rue , watercresses , wormwood , birthwort , garlick . treacle , mithridate , oxymel simple , and of squils . but honey is the proper antidote against mushrooms . chap. . of napellus ▪ it is sudden poyson ; for after it is taken , the lips and mouth swell , and are inflamed , with the tongue also , so that it can scarce be thrust out . there are convulsions , faintings and megrim ; the eyes are twitched , the legs are weak , the pulse is faint , and death follows . few escape after it , and if they do , they fall into a consumption . after vomiting and clysters , give b●oarstone , sealed earth , with butter and aqua me●s , or two drams of smaragds , or bo●● arme●nc● : this is excellent . take the flies of napellus twenty , 〈◊〉 , bole , each a dram ; make a pouder , give it with rue-water ; oyl of scorpions of mathiolus must anoint the head . chap. . of aconitum . a conitum , cycoctonon and lycoctonon so called , because it kills dogs and wolves , is like pardalianches , which kills the panther . to these the other kinds may be referred : the juyce of the root is worst ; and they are like napellus . symptoms and signs . it is sweet upon the tongue , then it grows brackish , and stricks into the head , and causeth heaviness , megrim , convulsion of the temporal muscles , dotage , trembling , involuntary tears , red eyes , side-pain , heaviness of breast , difficult breathing , biting at the pilorus , swelling as in a dropsie and death . pliny saith it is the worst of poysons . others think napellus worse . they are worst in the indies . first vomit , if it be gone lower , purge or give clysters , then give antidotes , as rue , southornwood , centaury , organ , horehound , groundpine , long birthwort , hares and kids runnet , with wine and vinegar , eryngus , castor , treacle , mithridate , opobalsom a dram , and use oyl of scorpions outwardly . chap. . of toxicum and pharicum . vvriters do not explain these ; they are plants , with the juyce of which they poyson their arrows . some have used napellus and aconitum for the same . chap. . of hemlock . they record that socrates was killed with hemlock : for it acts not only by cold , but by its whole substance and occult quality ; therefore it causeth dim sight and madness , somtimes difficult breath , hickets , astonishment and death . it is more deadly in some countries then in others . after vomiting or purging give proper antidotes , as , rue , dictany , young laurel leaves , carrot , gentian , pepper , amomum , cardamons , ne●●e seed , wormwood , castor , with wine , treacle or mithridate two drams . give wine , warm the body , especially the heart , make him move and run . chap. . of the colchian ephemerum . it is called so from the ephemerum that is not poyson : it is a plant in every part of it hurtfull to man , and grows much in colchos . the symptoms . if taken , it presently corrodes and ulcers the lips and stomach , and choaks as the mushroom , if it go to the guts , it ulcerates and inflames them so that shavings of the guts are voided , like washings of flesh , and makes the whole body itch . after vomiting and purging , give milk to drink . dioscorides saies that alone wil cure . chap. . of fle●bane . there are divers sorts , and all enemies to the animal spirits , they cause madness like d●●cards , and they rail and think they are whipped , and they cry , and bray like asses , or neigh like horses , and have a giddiness and trembling of the whole body : they toss to and fro or fall in an epilepsie , or faint , they breath not , and are seldom suffocated . it yeilds easily to medicines while the party is strong , and the medicines proper . vomit with hydromel and oyl of r●e : or give a clyster , and then the antidotes , as pistacha●s , castor , rue , wormwood , bay leaves and berries , ne●tle seed , garlick , treacle , mith●id●●e : give with meat radishes , mustard seed , garlick , oni●ns , watercresses , fresh butter , pepper , pistachaes , drink wormwood-win● and provoke 〈◊〉 chap. . of mad nightshade and dorycnium . two boyes were killed with b●rries of nightshade . and though there are many sorts of it , they are all poyson , especially that called bella donna , but mad nightshade is worst . symptoms and signs . a dram of the root of mad nightshade , caus●th strange imaginations not unpleasant , if you take as much more , it alienates the mind , and four times as mu●h kils . honey'd water drunk plentifully , or milk , and then bole , sealed e●rth , rue , treacle and mithridate : and things good against opium , and use castor and rue to the nose . dorycnium is not the same , for that is like milk , sweet upon the tongue , and when it is in the stomach , it causeth constant hickets and fainting , the guts are ulcerated , and they vomit blood . you must vomit here as in other poysons , but honey water is best here , and milk , sweet wine warm , with aniseed ; and all shell-fish are good raw or boyled . chap. . of the mandrake . the mandrake and its apples are also dangerous , and though they hurt only by cold as some think , yet their bitter tast , and strong scent , itching and burning in the skin , and driness of the mouth , perswade the contrary : for all these are from venom : besides they cause sleep , lethargies , and when they are awaked , they roar and and sleep again presently , they ar● sad and dull , and somtimes mad , their eyes swel , they are red with swollen faces : there is ●urning the whole body , the mouth and tongue a●e dry . as for the prognostick , it kils slowly , but if 〈◊〉 be not opposed , they die by convulsions . ● et the mandrakes be presently vomited or void●d by stool , then give p●nnyroyal , wormwood , o●g●n , r●e , s●●rdium , castor , ●it● vinega● 〈◊〉 a d●●●ction , or in pouder ▪ o● give treacle , 〈◊〉 , with salt three daies . 〈◊〉 ●ouse hi● , ●ive 〈…〉 e●thi●s of castor , rue , as in a lethargie . let the drink be sweet , or wormwood wine . chap. . of smallage of laughter , or the sardonick herb. these being taken , because they hurt the nerves , they make the mouth awry , for the muscles that move the lips , are contracted , so that they seem to laugh . there is a heat in the guts , and stomach , and throat , and the whole body ; they are mad , and some laugh constantly . after vomiting and purging , give hydromel , milk , butter , and fat broaths plentifully . emulsions of sweet almonds , the great cold seeds , poppy seeds , with barley and lettice water , and plantane water . the antidote is juyce of balm , with vinegar , bole and whey . anoint the neck with oyl of costus , castor , foxes , st. iohns-wort , aragon oyntment , &c. some make them drunk , that they may sleep it out . chap. . of coriander . the venom of coriander is not to be sought in the first qualities , for it is hot , but you must consider its malignity : when green , and the ripe seed is not without fault , and must be prepared for physick , for it causeth a mad dotage , so that they talk like drunkards obscoenly , with a shrill voice , they are sleepy , and giddy , and their body smells like green coriander . vomit with warm water , or decoction of dill , oyl of orris , or lillies , wormwood wine , : give fat broaths , with salt and pepper . the antidote is root of smallow-wort , with win● or treacle . give rear eggs , with p●pper and salt. chap. . of ixia and camaeleon . the symptoms and signs . ixia smells and tasts like basil , it inflames and exasperates , causeth madness and want of breath , binds the belly , causeth pain , itching , and fainting . give the decoction of wormwood , goats-organ , in wine or vinegar or hydromel , ●ft●r a vomit or a clyster . or give the roo● of silphium , or indian spikenard , castor , treacle and mithridate . then strength●n the vital spirits , as in chap. of swounding , l. . p. . c. . chap. . of taxus the ew-tree . the symptoms and signs . they that sleep under this tree , or eat of its fruit die ( though in england it is innocent ) yet they that are infected in other countries , are all over , and fear choaking , have a dysentery , and often die suddenly . after vomiting and fitting purging , give ●ormwood wine plentifully , or ge●●ian , and orris roots , with oxymel or treacle . against the dysentery give sealed earth , bole , bezoar , coral , tormensil roots , iuyce and syrup of pomegranates , and of currans . chap. . of euphorbium . though euphorbium be used physically , yet if it be given in a great quantity , or not corrected , it is poyson : and doth not only hurt by its burning , but by an occult quality . for it causeth sudden fainting that kills suddenly . the symptoms and signs . it being taken , burns the stomach , and corrodes the guts , causeth hickets and vomiting , inflames the body , and causeth thirst , and over-purging and dysentery , cold sweats , fainting , and oftentimes sudden death . give a vomit of warm water , or the decoction of violets or mallows , with oyl of violets , or roses , or sweet almonds , and a clyster of althaea-roots , violets , mallows , endive , lettice , plantane , flowers of chamomil , moulin , cold seeds , mucilage of fleabane . and then give now milk and fat broaths . the proper antidote is seeds of citro●s in win● , & roots of elicampane boyled , or sealed earth , smaragds , crystal calcin●d , species liberantis , treac●e . chap. . of the nut called metella . cardan writes that it is of a mean , between opium and hemlock , and kills in a day , being taken in the quantity of a d●am . it causeth deep sleep , from which the party that took it can scarce be roused ; cold breath , swollen lips , pale body , blew nails , cold sweat , and death . vomit with walnut shells green boyled in wine . give a clyster of centaury , rue ▪ sc●rdium , castor and hydromel : and then a d●coction of wormwood , organ , wild rue , gentian , elicampane in wine ; or castor , pellitory ba●berries , cinnamon , treacle , diagalangal , diagingiber . raise him from sleep by strong ligatures , errhins ; and if he can walk , let him stir till he sweat . let him drink new milk , or new wine . chap. . of spurge . the symptoms and signs . it is not simply poyson , for being rightly prepared and given in a small dose , it is a purge , otherwise it causeth loathing and vomiting , and troubleth the heart , and destroys the temper of the liver , makes the belly-ake , and flux , which produceth convulsions and death . provoke vomit : after they begin to vomit , that the whole venom may be evacuated , with warm barley water , oyl of dill or violets then give a cooling clyster of emollient herbs , cold seeds , mucilage of fleabane , oyl of roses and violets , and the yolk of an eg. give antidotes as against euphorbium , and gum arabick , traganth , fresh butter , cream of ptisan , sweet almonds , and the like . chap. . of hellebore . the question is chiefly of white hellebore . some would have it not to be mustered among medicines . others highly commend it , but this controversie may be ended thus . poysons are either simply so , and hurt all men alwaies : or they are given by art and made physick . hellebore is of the last sort , and though many have perished by the use of hellebore , yet it was by reason of the great quantity , or want of preparation . symptoms and signs . if it be taken in ●r●at quantity without preparation ; it purgeth violently upwards and downwards , and causeth great pains in the stomach and guts , hickets , suffocation , difficult breathing , trouble of mind , sudden weakness , heart-beating , and they die by convulsions or suffocation . though hellebore cause vomiting , it must not be suddenly stop● , but furthered with a decoction of radishes , dill and arage seed in hydromel often given . give a clyster of the decoc●ion of small c●ntaury , rue , plantane , althaea , with oyl of dil , and yolks of egs. for antidotes , give pouder of ●aterlilly roots or flowers , or parsnep seed two drams , with wine , or treacle and mithridate . to prevent strangling , give half a dram of galbanum . against the bellyach , make a bag of bran , salt , cummi● , pennyroyal , mints , rue , bayberries boyled in wi●● or milk. we have shewed elswhere how over-purging hi●kets and convulsions are cured . the eight part . of poysons that come from animals , or living creatures . chap. . of poysons from animals in general . animals do conveigh poyson to men divers waies . first , by biting , as the viper , and all kinds of serpents ; the mouse , the spider , scolopendra , and dogs and all mad cr●atures . by stinging , as the scorpion , spider , wasp , and the fish called pastinaca marina . oth●rs by spittle , as ptyas . others by urin , as dormice that make malignant ulcers by pissing . others communicate poyson by a me●ium , as the torpedo by the spear of the fisherman , benumes or stupisies his b●●d ▪ so mathiolus reports a vine-dresser was killed by a serpent , others by touching the body with poyson : but poyson is most dangerous when malicious people give it in meat or drink . also the gall of venemous beasts is deadly ; for all venemous beasts , or beasts that live upon poyson have the poyson chiefly in the gall. animals are either of their own nature venemous , as the scorpion , toad , or become such by their venemous food , of which sort was the king of cambaia of whō we spake . therefore you may well suspect creatures that feed upon poyson , as the ducks that eat water-toads , and the quails that feed upon hellebore : for in athens they who sed high upon quails , died of convulsions , and others also . hence we may conclude that venemous creatures , if they live upon poyson are worse ; so the stinging of wasps is worse if they have lived upon serpents : hence we may w●l question whether it be lawfull to eat creatures that have been killed by poyson . galen saies that the daci and dalmatians rub'd the points of their weapons with elicampane , with which they killed deer , and then they never hurt them that eat them ; therefore disting●ish thus : if the poyson that the weapon is touched with , is only a poyson that kils a beast and not a man , the beast may be eaten . the symptoms and signs . you may know it from the patients relation , or by a part stung or bitten , that swels presently , is inflamed , and hath great pain , with other symptoms that poyson . i● a bite or sting hurt the artery , the wound is worse , because the poyson gets sooner to the he●rt , and there is a deadly syncope : a●so if a nerve be hurt the brain consents and there is the like danger ; if a vein be only hurt there is less danger , for it threatneth only the corruption of humors . we spake of the cure : but now i shal shew the proper antidote against every venemous creature . chap. . of serpents in general . the serpents are such as have egs , or bring forth quick serpents , as the vipers . we shal not dispute the temperamēt of a serpent because his poyson is not in the first qualities : but the serpents communicate poyson to men divers waies , . by a horrid look that frights them , and by a deadly bite . . by spittle . . by breath though they touch not , but by a medium as a spear . . by touch only without biting , as gesner writes hist . . of the poyson of german darts . . their blood poysons when they are cut or wounded . moreover they creep in at the mouth when people lie sleeping . the symptoms and signs there is from the biting of a serpent a tumor , pain and heat in the part , first good blood flows out , then matter or serum that stinks , the face is yellow and blew , after two or three daies the whole body is whiter , and the hair fals off , and commonly they die on the fou●th day . also many die that are poysoned by breath , when a part is infected by spittle or blood , there are red spots and the flesh is corroded . first let the part be bound hard above the bite , and the part bitten be s●a●i●ied deep , and c●pped to draw out the blood and poyson , then wash the wound with spirit of wine , with treacle and mithridate dissolved in it , or apply yong pigeons split to the part , or fi●s , or garlick bruised ▪ : or serpents grease , ● or the head of the serpent bruised ; or the gall of the serpent , which is best . also in the mean time give antidotes , and provoke sweat with treacle and mithridate . some give strawberry roots and leaves , and pauls bettony boyled in wine , or a dram of castor with cardus-water or , take gentian , long birthwor● , bayberries , myrrh , each two drams ; bitter costus , rue , each a dram ; spike two scruples , saffron a scruple , make a pouder , and with honey an electuary give a dram or two , keep the patient from deep sleep , least the spirits being drawn in , the poysō go with them . if poyson be from breath do accordingly . if any part be infected by spittle or blood , sprinkle this pouder often upon it . take herb cancer gathered in june an ounce and half , ashes of a mole an ounce , two snakes skins make a pouder , sprinkle it often upon the part . if a serpent get in at the mouth , or be in the guts or stomach , you must tempt him out with the vapor of sweet milk , and he wil come up by the gullet , if the patient bend forward with his head down ; when he is in the guts , give a decoction of ash roots , small centaury , carduus , wormwood and scordi●m , and other bitter herbs , and clyster of warm milk . chap. . of the aspi● or adder . vvhether he be hot or cold . i shall not argue , for he hurts by an occult quality ; the wound is no bigger then that made with a needle , yet it kills a man presently with little pain , and he kills not only by biting , but by spittle . gal●n writes ●hus . the adder called ptyas lifts up his neck , and with a pause as if he were rational , without any fear spits venom upon you . symptoms and signs . they who are bitten by an adder , have heaviness of head , dim sight , dull senses , astonishment , slowness , sleepiness , pale faces , chilness of body , cramp , convulsion , and die in three hours time except they have remedies . the symptoms that follow the spitting of a viper are the same but more gentle . the swallow-adder kills presently , the earthy adder kills in three hours , and the ptyas or spitting adder kills slower or at longer distance . draw the poyson out at the wound by ligatures and scarifications , and apply green centaury bruised with mirth : or treacle beaten with rue ; or a clout dipt in spurge milky juyce . give treacle also . or , take round birthwort , gentian , each a dram ; rue two pugils , castor , cassia lignea , each two drams ; anise , citron seeds peeled ▪ ea●h a dr●m and half , make a pouder , give a s●ruple or a dram with wine or vinegar . if the par● be spit upon , wash it with spirit of wine and treacle . let them that are bitten by adders , sleep little . chap. . of cerastes . th●s serpent hath two horns like a snail , the ●ound he makes is not painful but deadly , by the violent poyson though it continue nine daies . symptoms and signs there is a tumor like a nail and matter comes out at the wound , pale or black , there are blew pustles and somtimes the whole body is blew , the lips swel , the mind is troubled , the strength fails , the yard stands , and death follows . if it may be , the best way is to cut off the member hurt , otherwise cut off the flesh about the p●rt , scarifie and cup , and wash it with spirit of wine and treacle . or use a cataplasm of orobus meal , squils , figs , garlick , salt and pitch , give things internal as before . chap. . of haemorrhous . the name signifies a flux of blood , and he gives a deadly wound , which is known by a violent flux to be from him , for the wound doth not only bleed , or the haemorrhoids , nose , womb , but the ears and corners of the eyes , the gums , the roots o● the nails , the mouth , by vomit and coughing and all the p●res of the body , as lucan shews , the veins in all the members are full found , and all the body is but one great wound . also the part bitten is black , and there is great pain at the stomach , difficulty of breathing , the voice is stopt , the teeth fall out , and at length they faint and die . there is little hope , therefore take off the member if it may be , or cup and scarifie : or burn the part : or use a pultis of vine leaves boyled in honey and purslane with bran. apply medicines to stanch blood , as , tormentil , shepheards-purse , purslane , plantane , bole , sealed earth , bloodstone , with a little treacle . or use garlick ▪ treacle , raisons and raspberries , or bramble berries . chap. . of dipsas . they that are bitten by this have a great thirst , and all parts are inflamed , and though they drink much , they find it not quenched . because the uretery passages are dried up , and the drink cannot pass , but lies in the cavity of the belly , so that it breaks to the groyns , and the patient dies thirsting . it is as that of other serpents ; only give diureticks also , of the cold seeds , and opening roots , restharrow , chervil , shepheards-purse , peach kernels , barley , and the like ; and clysters to purge water , see aetius chap. . of amphisbena and scytale . these serpents are so like that they are scarce to be distinguished ▪ only amp●ishena moves forward and backward , but ●●●tale only forward , both hurt the same way , with a very little wound , which makes inflammation , pain and redness , and somtimes an imposthume and other symptoms like those of a viper . see the cure of the biting of a viper . chap. . of a basilisk . galen in his book of treacle to piso c. . describes him thus . he is a s●rpent a little yellow , with tumors in his head , and kils those that see or hear him when he hisseth , and if any creature touch him when he is dead it dieth presently . cardan saith th●se are fables , because galen . simpt . med . f. c. . saith he never saw it , and knew none that did . but dioscorides lib. . cap. ult . describes the biting of it , and saith the wound is a gold-colour , and was cured by three drams of castor drunk . therefore let none deny that there is such a serpent , though not so bad as reported , yet very venemous , that if any touch him with a spear he kils him . the symptoms and signs . after the biting of a basilisk , there follows great inflammation of the whole body , and the part affected is yellow , the flesh melts away and falls off by piecemeals , & he dies in a short space . aetius thinks it in vain to prescribe medicines against such a sudden killing poyson . chap. . of the viper . though a viper be a kind of serpent , yet he differs from them all , because they lay egs , but the viper brings forth young , the male viper differs from the female , for she hath four teeth with whi●h she squirts out poyson when she bites , but the male hath only two ; & they are hollow , and lie at length in the gums , and are only lifted up when they void the poyson by biting . symptoms and signs . after the wound is made , the first blood is pure , the next is mattery froathy like verdugrease : the part bitten and the whole body swel suddenly , red , or green , or black , or purple , as the humors are : there is pain that runs about , great heat , with black pustles about the part : there is vomiting of choler , hickets , megrim , astonishment , feavers , stoppage of urin , bleeding , cold sweats , trembling , fainting , difficult breathing , and death . in some countries it is not very deadly , but in ●ot countries and in summer , and when the viper is provoked and angry , it kils in seven hours . if any swound or bleed at the ears , or be struck as with hail , death is at hand presently draw out the poyson at the part bitten , as before with the same remedies : the flesh of the viper is the best remedy inwardly or outwardly taken , treacle or troches of vipers , or oyl of vipers , rue , garlick , give antidotes presently . costus is the bezoar against this poyson , a dram with wormwood-wine . to all antidotes , add rue to make them stronger . treacle and mithridate are good , two drams with four ounces of strong wine mathiolus lib. . see dioscorides for his famous water against all poyson . chap. . of the scorpion . there are many sorts , and all kill by a sting which squirts out poyson , they are more dangerous in some countries then in other . symptoms and signs . the sting is small , but very deadly , for pain , inflammation and tumors follow in the part affected and the whole body , pustles arise about the wound like warts , and all the body is as struck with hail , there is cold sweat , with paleness and sweat , the hair stands an end , the face is drawn aside , they weep , filth comes from the eyes in the corners like glew , they foam at the mouth , and the body somtimes hath black spots all over . women and virgins chiefly are killed by scorpions , and men when they are stung in the morning . i have found by experience that if the same scorpion be bruised and laid to the part , or if it be anointed with oyl of scorpions , it is speedily cured ; which is done by similitude , for like wil to like , a garden-snail bruised with the sh●l and applied allaies pain presently . or earthworms , calamints , garlick , wild rue , scorpion-grass , bruised often , renewed after the part is washed with the decoction of wild rue , sulphur , bay-leaves , and the like , of compounds the best ar● venice treacle diatessaron . aetius commends this . take castor , succi ciren●ici , pepper , each half an ounce ; costus , spikenard , saffron , juyce of centaury , each two drams ; with clarified honey make an electuary , take the quantity of a walnut . let him eat butter often , and drink old wine as much as he can , and eat no smallage . chap. . of a crocodile . he hath a large mouth , and causeth great pain by tearing . first the blood that comes out is pure , then it is mattery and stinking , and there is tumor and inflammation , with black pustles , vomiting , ●eaver , cold sweat , fainting , and great symptoms , and death . first , draw out the poyson , then wash the wound with pickle , or spirit of wine with treacle or mithridate , or vinegar and salt-peeter . anoint with crocodiles grease , or apply niter , deers suet , or goose grease , putte● and honey , and use the antidotes mentioned . chap. . of stellio or a lizard so called . it is a lizard with star-like spots on his back , and the poyson of it is conveighed by biting or taken in , to the hurt of man or beast . signs and symptoms . if his flesh be eaten or the liquor drunk in which he hath been , the stomach and guts are afflicted , as the bladder is by spanish flies taken , with pain and burning , with vomiting , the tongue is inflamed , the sight is dim , the head akes , and there are spots in the face , and the flesh is blew about the hurt if there be a bite , with other symptoms . giv● vomits and clysters presently , if there be a bite , apply onions and garlick , and let them be eaten and wine drunk after , and use antidotes as before . chap. . of the salamander . it is a deadly destroying poyson , for if he get into a tree , ●e in●ects the fruit , and kills them that eat it ; for the poyson infects herbs and waters , if he fall in , as well as when he bites . symptoms and signs . the part bitten loseth natural heat , and is black , stinks , and voids filth , and the hair falls off , the internal parts a●e inflamed , the speech falters , and the senses fail , the body swels , and trembles , fainting and death follows . scarifie presently , and draw out the poyson with garlick , onions , rue , salt and honey , or ●ith a hogs dung or goa●● , with vinegar hot . ●f you eat any thing the salamander hath spit upon , vomit . omit not antidotes , as mithridate , treacle , pine rosin is good , or galbanum with honey . or , take iuniper berries , assa f●●da , black pepper , each two drams ; with honey make an electuary , give a dram or two with old wine , which may be his drink , or new milk chap. . of the spider . there are divers sorts , some are worse poyson then others , one sort hurts if he be burnt , by the scent of him , and in vasc●nia , the spider sends venom through the soles of their shoes . symptoms and signs . if the poyson be taken in , or you be stung , there is a numness in the part bitten , with chilness , the belly swells , the face is pale , there is wind in the guts , cold sweats , a desire to piss , but in vain ; they vomit or piss things like spiders . if a spider be taken in , first vomit thus . take spurge roots , asarum , each two drams ; dill and broom flowers , each a pugil : boyl them , to four ounces straine● , add a dram of honey , make a vomit . then give antidotes , provoke sweat , by a hot house , with two drams of treacle , and carduus , or scordium water and wine . or give bole and vinegar : this cured a man that was stung in the neck , and was swollen , and could not speak . or , take assa faetida two drams , mirrh , ga●lick , pepper , castor , each half a dram ; make a pouder for four doses with wine before bathing , every day . if th●re be ● bite , wash it with salt-water often , or with a spunge dipt in warm vinegar , or the milkie juyce of fig leaves , and give antidotes . chap. . of cantharides , or spanish-flies . this poyson is chiefly against the bladder ; it corrodes all parts from the mouth to the bladder , and inflames , and causeth a feave● , loathing , dysentery , ●ainting , megrim and madness . but the chief burning and excoriation is in the bladder , the yard stands , and there is a strangury : and then a gangrene and death . vomit , and give clysters , vomit with hogshead broath , or of a lambs or goats head , with oyl of violets often . give clysters of barley , mallows , mercury , pellitory , faenugreek , linseed , rice , oyl of lillies , and diaphoenicon . for the passage of urin , a decoction of althaea , linseed and mallows , with oyl of violets . then give goats mil● ▪ fat broaths rice with milk , fresh butter , fat meat , lettice , purslane boyled with barley . emulsions of the four great cold seeds , and lettice water . pennyroyal is the proper antidote . or , take troches of sealed earth , alkekengi , each half a dram ; give them with breast-milk . use baths of mallows , althaea , violets , lettice , purslane , seeds of faenugr●ek , line , and epithems of lettice , purslane , cowcumber , melón , juyce● and oyl of violets laid to the parts pained . chap. . of flies , bees and waspes . great flies are poyson , if ●hey set upon the carkasses of venemous beasts . waspes that have fed upon serpents , are most dangerous . bees sting worse when they swarm , and fall upon any creature , they have killed a horse . symptoms and signs . great pain till the sting be drawn out with swelling , redness and pustles . draw out the sting , with a plaister of ashes , oyl and leaven ; if they do not , then suck long , & wash with salt-water . then use a pultis of barley meal , mallows , and plantane , and vinegar , or bole , and vinegar , and oyl : the bees stampt and applied , draw out all venom . if there be heat , cure it as in malignant feavers . chap. . of the poyson of a mad dog. see lib. . pract. p. . c. . chap. . of the brain and blood of a cat. some are frighted at a cat in the room , though they see her not , and have cold sweats and faint , if the cat be not removed . some say the brain and blood of a cat are poyson , and a history confirms that a girl that had an epilepsie , was perswaded to take the blood of a cat , which made her of the nature of a cat in voice , mewing , and leaping , and creeping , as a cat when she mouseth . avenzoar saith that the breath of a cat infects the spirits , and causeth marasmus . symptoms and signs . after the taking of the brain of a cat , there is a megrim , astonishment and madness . if it be in the stomach , vomit it up ; if it be distributed , purge with a scruple of the extract of hellebore , then give half a scruple of musk every week , or give diamoschu dulce . or , take conserve of rosemary flowers two ounces , piony-seeds , caraway , cubebs , each half a dram ; diamoschu dulce , a dram , with syrup of bettony , make 〈◊〉 chap. . of diseases and symptoms which poysons leave behind them . some poysons have greater antipathy to some parts : and therefore the evil disposition remains somtimes in one part , somtimes in another , as cardan mentioneth . somtimes there is after poyson an evil habit of the whole body , leucophlegmacy , jaundies , consumption , strangling and quinzie ; the teeth drop out , there is melancholy , sadness , watching , madness , bad concoction , the belly bound , pain in the guts and stomach , dysentery , spleen swollen , difficult breath , resolution of members , or palsie , hardness of joynts , feavers , fainting , weakness of eyes , or stareing , convulsion , pain of the whole body , burning of urin , and stoppage , megrim , loathing , forgetfulness , and the like . the cure consists in two things . . by giving proper medicines to the evil disposition , if it be known . . by taking away the venemous quality , which cherisheth that evil disposition , or correcting it at the least . for the reliques of the poyson are to be taken away , before you use the ordinary cure. so after the french pox there are symptoms , as dropping of urin , and the like , which cannot be cured , except you regard the malignant disposition . if the kind of poyson be ●ot known , give ordinary antidotes , with things that oppose the manifest disease . the ninth part . of diseases by witchcraft , incantation , and charmes . the preface . amatus lusitanus shews that physitians ought to know these diseases , because such come to them for cure. i shall from philosophers , physitians , lawyers , and divines , take such things as concern us ; and divide thi● tractate into four chapters . . whether there are diseases from witchcraft ? . how they come ? . how they are known ? . how they are cured . chap. . of fascination or witchcraft , and whether any diseases come thereby . first the word fascination is to be explained , it comes from the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to envy , because the vulgar people suppose that envious people hurt others by their looks chiefly . it is a sort of inchantment by which through looks or by commendations , not only infants and men , but also lambs , hens , horses , and other beasts , and also flourishing corn and plants are praised , till they are killed , or grow weak and feeble . this witchcraft is extended also to other things , some fear when they eat g●eedily , and others look stedfastly upon them , and give part of their meat to them that so look upon them , saying , do not bewitch me . some extend this to things without life . secondly , fascination is not onely by sight , but by tongue and voice , of which the latin poet virgil , eclog. . when thou art prais'd , let baccar crown thy head for evil tongues have prophets murthered . this pliny observed , writing that in africa there are families of witches , by whose praise and commendations hopeful things perish , trees grow dry , and infants die . hence i gather a threefold fascination ; the first is poetical or vulgar ; the second is philosophical ; and the third magical . the two first i deny , for the poetical witchcraft is fabulous , and delivered from hand to hand , rather superstitiously then truly , according to which infants are said to be bewitched , and other things , only by the active look of the witch , as when any one praised another , or looks malitiously upon him whom he hates : mothers and nurses hang amulets about their childrens necks to prevent this . and the poet theotritus teacheth against this fascination , that they should spit thrice into their own bosomes that fear it . spit thrice in thy breast , and witches detest . i suppose this fascination is not only fabulous but superstitious , and divines have cursed the users and the allowers of it . and reason shews , that there is no force in this fascination , for nothing is sent out of the eye that may carry it , because sight from the best philosophers , is not by sending forth any thing from the eye , but by receiving of species into the eye ; though another poet hath writen thus . i know not what eye made my lambs for to die . certainly the horrid aspect of an ugly old woman may terrifie an infant , so that the humors being raised , they may complain as if displeased . so tiberius the emperor by a terrible look , as●●nisht a soldier , and killed him with trembling , but this from the event , and therefore i conclude that this witchcraft is plainly fabulous . . the philosophical witchcraft is not properly fascination , but to speak properly a● infection or contagion , for one is hurt often times by anothers looks : so that saying is true . if ●hou on sore look with sound eyes , infection from the same shall rise . for the opinions of avicen and algaselis agree , that is , that no alteration can be made in another by sight , as it is meerly sight ; but the alteration is made by a venemous quality that remains in t●e putrid humors , or in the distemper of him that beholds . this evil quality infects the air about it with its poyson , and one part of the air in●ects another , and so it comes to the eye to be infected ; and this according to sound philosophy . but these being left , we shall come to the third kind of fascination , which is our business . chap. . what inchantments , poysonous witchcraft , and magick are . incantation and veneficium signifie in general an action by which a man that hath made a league with the devil , doth somthing above the course of nature , by the help of the same devil . these actions , and they that practise them , have divers names by the latins , incantationes , veneficia , artes magicae ; inchantments , poysoning , and magick arts , and they are called incantatrices enchanters , veneficae poysoners , maleficae evil actors , magi magicians , sagae , lamiae , striges , witches of divers sorts . the first are called inchanters and enchantments . these are either verses , good or bad : the good verses or spells , or charmes are such as are used for curing diseases , as when they speak certainwords in the time they gather herbs to make them more powerful . the evil charmes and charmers are such as hurts men and beasts . . they are called veneficae , because they gather poysons or hurtful herbs to do mischief . . they are called maleficae , because they have a desire to hurt , by the instrument of the devil , either man or beast . . they are called magi or magicians which belongs not to them , for in the scripture the magi were three wise kings that worshipt christ at his birth ▪ and somtimes it is used to signifie such as are led by evil angels ; for it cannot be denied , in regard the mind of man is not to be satisfied with knowledg , that the chaldaeans and aegyptians when they could not understand all things they desired , sought to the devil for aid , hence the name of a magician is infamous , although those men do labor to destroy diabolike operations by the strength of nature . . they are called sagae from knowing much , these profess to know and do much , and from a league with the devil , can raise storms , and hurt man and beasts and corn . and for this purpose they use charmes , images and characters . . they are called lamiae from the heathen-gods which could hurt or do good by the divers shapes they took : therefore because witches in our daies feast and sport with ghosts , and have also copulation with them , they are called lamiae . . they are called striges from a bird so called , which poets say would by night take children out of their cradles : and because the witches were thought to do the same they have that name . and these are the chief names that are given to such as from a contract with the devil and by his help can do things above the strength of nature , whether this contract be express or plain , or implicite . they are such as are so mad , that forswearing the omnipotent lord of all things , make a covenant with the devil , and deliver themselves wholly to his power : and though some enter not into an express covenant with the devil ; yet they use those things that implicitly shew the same , namely characters , words , or the like , which are received from others who have been in covenant with the devil . chap. . many affirm that diseases may be from witchcraft and charmes . the question then is , whether it be so or no ? if any doubt it we have eye-witnesses to prove it : and besides the reports of iohn langius of things done . in the bishop of eistetens street , and the relations of anthony benivensis in his book of hidden causes of blood and diseases chap. . who reports that a woman o● sixteen years old fell suddenly into a horrid skreeking , & her belly so swelled , that she seem to have been eight months gone with child , and she was so taken with convulsions , that her soals of her feet would touch her neck , and at length she vomited wood , crooked nails , and brass needles with wax and hair mixed in balls , and a piece of bread so big that none could swallow it whole this she did often . cornelius gemma mentioned another , of which he was an eye-witness , beyond all admiration , so that there is no doubting of this question . forestue reports that he saw a cloth , nails , bits of iron , hair , and bones vomited . and francis heidelshem page . reports that a melancholick man vomited iron , bullets , gun-powder , and other strange things . and what is more wonderful , some have lo●● their privities by witchcraft , of which baptista codronchius , who saies a young man envied a young woman , and desiring to leave her , lost his privities . and when another woman had taught him to use fair words and promisses , and if need required , threatnings and force to compel her to restore them . he took her counsel , and at evening in a convenient place found out his mistriss , & when neither by prayers , nor any fair promises he could not perswade her , he put a towel about her neck , and almost choaked her ; nor did he lose till she promised him help . then she put her hand between his thighs , and took away the enchantment . there are so many histories to confirm this from credible authors , that it would be tedious to relate all . and it is manifest every where that witches have confessed before the judges , that they have made some blind , others lame , others to have the palsie , and others great pain , and to have caused many diseases . hence it is manifest that diseases may come by witchcraft . chap. . vuierus denies that diseases may come by witchcraft . from what hath been said , you may easily see the vain defense by vuierus of witches ; he takes all these for fables , and cannot be brought to believe that there are witches . and he supposes that all things which witches think they do , are meer dreams and phantasmes : and he affirms that the fancy of witches is onely deluded by the devil , so that they confess they have done , which they neither could , nor nature could suffer to be done : and he saies many other things which will fall of themselves by what shall be written hereafter . chap. . the controversie is decided , and it is shewed whence diseases are made that are from witches . to decide this controversie in short , we must do it by some conclusions . the first is , it is the witches purpose to hurt men by diseases , and many men have been so hurt . the histories in chap. . prove this conclusion : and sprengerus hath many more in his hammer against witches . and though vuierus takes these for fables , yet history is not so rashly to be deluded : that the witches do act therein is manifest , because the instrumēts of witchcraft being takē away , or the witches burnt or dead , the patients grow sound , and the charmes cease . the second conclusion , although witches determine to hurt men , yet neither do it , nor can they do it . the witches are not the first causes of such operations , but the devil : the witches are his work-fellows , at whose request by gods permission , he afflicts men with such diseases . therefore the devil and the witch must agree to cause witchcraft formally . we deny not but the devil may in dreams suggest what the witches may think true when awake , as appears by many histories in baptista porta and vuierus , as that of a woman which anointed her self and slept , and awaking , affirmed that she had been at sea , and flew over mountains . there are many the like of women , which stirr'd not out of their bed that night , yet affirmed that they did wonders in strange places . moreover , it is pleasing to the devil to have witches obedient to him , and he perswades them that they may do good or hurt to whom they please : to this end he gives them instruments , as pouders which may cause diseases or death , by putting them into meat or drink , or rubbing their bodies therewith ; which if they cannot do , it will be sufficient to sprinkle them only upon their cloaths . to kill , it is a black pouder ; to cause a disease , it is ash-coloured , sometimes red , to cure it is white , either to be sprinkled upon them , or to be given in meat or drink . nicolaus remigius proves this by divers histories . the third conclusion , the devil by gods permission bringeth diseases by natural cause● . for he well understands all the force of sy●pathy , and what is good or bad for a mans ●ea●●h . but how are these diseases brought upon men ? if the disease be in the humors , the devil by the command of the witch moveth the internal causes , especially melancholy , and so causeth melancholy diseases ; therefore ●he rejoyceth at the disposition of epilepticks , and gets into them : for first he gathers all the black choller together , and then moves it , and sends the smoak of it into the cells of the internal senses , and if they be sharp as usually they are , it causeth the falling-sickness , when he gathers a thick slimy matter into the inward substance of the nerves he causeth a palsie , deafness and blindness , by putting evil excrements into the organs . : oftentimes hatred and love and other passions . hence the poet. thou makest the dearest brothers for to jarr . that he may hurt speedily , he taketh the spiritual substance of the blood , and purgeth it , and separateth it from the gross . or he makes a quintessence of poysons , as chymists do of gold , and with that infects the vital spirits , which works so strongly that it cannot be overcome by natural means and causeth death certainly . it is wonderful what he doth by witches to disturb wedlock , to hinder propagation of mankind , to which he is a deadly enemy , this is called , the tying of the point , this he doth by prohibiting the breeding of seed , or hindering of erection of the yard , while it drieth and wil not be spent . he doth the same to women by making a preternatural disease in their privities , so that they cannot receive a man. to this are referred the philtres or love potions which may cause lechery , but cannot cause the love of any particular man , but instead of love causeth madness , of which see martin delrio , and of which the poet. in threefold colours knit three knots , and cry ( o amarillis ) venus knots i tie . the fourth conclusion . somtimes the devil without causes and natural means in mans body , hurts men only by his own power and sudden violence at the request of the witch . for the witch wil not do it her self for fear of discovery or the like , but commits the whole matter to the devil , and what she commands he presently doth . this is plain from a story in nicolas remigius , that one cursed another that wronged him , and he was taken up with a wind , and thrown down again , and made lame of one leg , so that he could not go ; this he told the shepheards that brought him home . he mentions two other stories which clear the truth of this . the ●ifth conclusion . somtimes the devil deludes men and perswades them to diseases they have not . this is proved chap. . out of baptista codronchius concerning the taking off of the privities ; for it is not in the devils power to restore members when taken off . the sixth conclusion . although diseases and other evils which witches think they lay upon men come from the devil as the imediate cause , and the witch doth nothing ; yet are they in fault , by reason of their covenant with the devil , that hurts men at their request , and by reason of their will to hurt , they are gulty of it . this is contrary to uverius who defending witches , as in chap. . we shewed , saith that what the witches do is but a phansie and meer delusion , and whatsoever is spoken of contracts with the devil from the best authors . it is a wonder i cannot conceive how a christian should so cast off all piety , that he should forget his creator and redeemer , and his covenant with them in baptism and go into the devils waies , and profess himself an open enemy to his creator and lord who can presently destroy him in hell fire , and joyn himself to the enemy of mankind the devil : this hath been and is yet done , as appears by many histories and confessions of witches without torments . and how can these be meer phantasms when the witches have marks of their slavery which they willingly sufferred to be made by the devil upon their bodies , visible to all mens eyes . and it is plain that the devil made them , for if you prick them with needles they feel no pain , nor do they bleed the least drop , as nicolas remigius affirms by histories . the sixth conclusion . though the power of the devil be great , yet he can hurt none by the witches power with him but by gods permission . this is manifest from the history of iob , whom the devil never afflicted without gods consent and permission . . the gospel shews that he could not enter into the swine or hurt them without gods permission , nor doth a hair fall frō the head without gods will and permission . therefore the devil promiseth to do what th● witch commands him , they cannot have their desire except god permit . and bodinus writes there are not two in a hundred that witchcraft can hurt . and it is known to be true from the voluntary confe●sion of witches . chap. . of the signs of diseases from witchcraft . it is very hard to know these diseases , and we must be very industrious to discover them . this is because the devil doth so warily get into natural causes that it is not easily discerned , what comes from natural causes and what from the devil . fernelius gives an example of this in a young knight which had a shaking and convulsion by fits ; which by divers remedies given for some months could not be removed , but in the third month the author of the disease was known , by voices and unusual words and sentences , greek and latin , which was the devil , and more plainly when he discovered the secrets of those that stood by , and of the physitians , scoffing at them for their vain medicines , by which they had almost killed the party . the first sign then is of diseases from the devil , when practised physitians doubt of the signs , and cannot satisfie themselves , and all things are given in vain and to no purpose . another sign is , because ordinary diseases come by degrees and have their times and seasons , and come to their state , but these are in their vigor without any apparent causes . thirdly they have extraordinary symptoms and convulsions , no cause aforegoing that appears : some say that if the witch comes to see the patient he is worse , and trembles or is otherwise altered : but the certain sign is when a knife or a needle , or the like is ●o ●i●ed or purged forth , or come from ulcers t●at breed not naturally in the body . some have another sign which to me is superstitious , they wash the patient with the decoction of vervain , and if nothing be sound in the decoction , or its colour not changed , they say there is no witchcraft : but if many of his hairs be found in it , it is a sign of witchcraft , this i say is superstitious though vervain is commonly thought to discover witchcraft . one think i suppose proves witchcraft when married people formerly loving very well , hate one another without any evident cause . there are many histories to confirm this . from whence we may gather this prognostick . that all diseases from witchcraft are long and uncurable but by the great mercy of god. chap. . of preservation against witchcraft . i can say nothing to this certainly , nor can heathenish medicines please me that are used against it , as that of rhamnus whose branches in the windows or doors they say defend from witchcraft : nor doth lions foot take away the force o● love-potions : nor a horse-shoe nailed to a threshold , nor a thousand other things which are used against witchcraft , for how can these being natural drive away diseases which are caused by the devil , who is without a body and hath no organs of sense , and therefore can neither be touched with natural bodies nor can be either pleased or disturbed thereby . although we wll not deny that god who is above all nature , can give power to natural things to work upon incorporeal . nor is it lawful for a christian by any means to go to any witch , and pray her or perswade her that she hurt not , or that she should take away any mischief done ; for so he should pray to the devil who did the mischief , and not the witch , as i shewed at large . it remains therefore that we only turn to almighty god heartily , and implore the good angels his ministers , to defend us from those evils which the devil besets us with both sleepin● and waking . chap. . of the cure of diseases made by witchcraft , and first of the magical cure. albeit witches promise to cure such diseases by words , characters , inchantments and adjurations : yet these and the like have no force , as we shewed , against paracelsus and others which we shall not farther declare . and since it is certain , that the devil chiefly causeth these evils , it is wicked and unbeseeming a christian , to desire any thing from him who is the implacable enemy of mankind . concerning this , there are two questions : first , whether it is lawful upon suspicion of ●itchcraft , to ask or compel witches to remove ●itchcraft and diseases which they , or others have caused ? o● this there are divers opinions , and they desire to resolve it by divers distinctions , which well examined , i think thus : he that desireth by force to compel a witch to cure a disease , believes in , and hopes for help from the devil , which he should seek from the lord , who severely prohibited asking counsel of magicians . the soul ( saith he ) in leviticus that goes after witches or soothsayers , i will set my face against , and cut him off from the midst of my people . hence st. chrysostome writes , that a christian had better die then redeem his life by bondage to the devil . for there are other remedies , and the devil is not stronger then god : and though there be no hope of life , it is better to die , then to be cured by sin ; for the salva●i●n of the soul is better then the health of the body . and the glory of god which by so doing is neglected , is to be preferred before all things . another question is , whether it be lawful to sear●h into any means or instruments used by witches to cause diseases , and to remove them when found , burn them or any waies destroy them ? this question little concerns physick , of which see martin delrio , that decides the reasons on both sides very well , and confirms his own judgment by histories : but we shall speak of things more profitable . chap. . of the natural cure of witchcraft . therefore it is not lawful to seek help from the devil or witches , because we have lawful mea●s sufficient , na●ely natural and divine : of divine we shall speak in the chapter following ; in this only of the natural . and since in part ix . chap. . we shewed three sorts of witchcraft , namely poetical or vulgar , philosophical , and magick . the poetical is no waies witchcraft . the second which is philosophical , comes by natural causes , somtimes with the devil concurring , who corrupts and alters the constitution o● the body ( god so permitting ) that he may please the witches that desire it of him ▪ diseases so caused , may be wel cured by natural remedies , but not simply ; for in such diseases there are two causes namely natural and diabolical , and if the devil cease no● to act or hurt , there can be no perfect cure . the natural medicines are twofold , either such as evacuate foul humors , which the devil useth to cause diseases , or alterers and antidotes which are against the dispositions brought in by the devil . for evacuation vomits are good●punc ; for experience shews that stubborn diseases , whose cause is in the stomach mesentery , and about the liver and spleen ▪ which could not be evacuated by ordinary purging , have been cured by vomits . and so ruland cured diabolical diseases , and it is observed that some have been so cured that have vomited knives , hair , glass , and the like with putrid humors ▪ but let the vomit be proper , and purges must not be neglected ▪ also use alterers and antidotes , external and internal ; the internal are mentioned , as herb true-love , round birthwort and long , st. iohnsor ● , and many others . the outward are oyntments , and fumes , and baths , as oyntment of viscus colurus or misleto , experienced in a maid bewitched ▪ thus made take dogs grease four ounces , bears grease eight ounces , capons grease twenty four ounces , viscus colurus mislero green three branches , cut and bruise them till they are moist , wood-leaves and berries , 〈◊〉 is them all into a glass ; set it in the sun nine weeks , and you shall have a green balsom ; with theis b●dies bewit●hed , especially in the pained parts & the joynts are to be anointed , and the patient shall be cured , it is a certain experiment . the ancient and modern physitians used fumes of bayes , rue , st. iohn wort , sage , rosemary , roses , wood aloes , asphalium . sanders , citron peels , frankincense , mastich , storax calamite , labdanum , musk , sulphur which strengthen the heart and brain , and discuss malign●nt and cold humors . baths do both , by insensible evacuation and altering , in which boyl rue , st. iohns-wort , mugwort , vervain , palma christi , and the like mentioned . but these are mixed without superstition or ceremony , pronouncing of words , and the like , and we must trust only to natural means , and leave the rest to god. chap. . of the divine cure of witchcraft . because the devil can hinder the force of natural things , if god permit , we must have recourse to a divine cure , not only in diseases from witchcraft , but also in all the calamities of this miserable life . and for this cause , for the prevention and cure of these diseases the church which is the spouse of christ , hath constituted exor●ist● , which every one knows have power in this thing : ther●fore we must put our whole confidence in god , & call upon him by a firm & sincere faith ; yet we must take heed least under the shew of a divine cure , any thing be done supe●stitiously , or against the honor of god. it is good against the same to appoint a perigrination to a holy place , that we may obtain that by the merits of the saints , which we cannot immediately by our selves obtain from god. this is approved by daily experiēce amōg christians and true catholicks : therefore to him be praise , honor , and glory , and thanksgiving for ever . two epistles of that excellent and famous man balthasar han doctor of physick , and chief elector of saxony . the first epistle . most renowned , excellent and most experienced sir , my godfather and much honoured friend . i prefent thee with a miserable but admirable physical history ( which i lastly told you in short ) as i had it chiefly from mine own observation written with mine own hand . a certain honest godly woman twenty two years old , of a laudable temper , somwhat inclining to melancholy , in the year . the th of november being saturday , was troubled at evening with an unusual stopping and heaviness at the breast , she went to bed at her accustomed hour with desire to sleep , and though she obtained her desire presently , yet was grievously troubled , by which means after twelve of the clock , she was heard often to groan sadly , but they supposed she dreamed , and called her ; but she awaked not til she had often groned : being awaked she often lifted up her eyes , but kept them not long open , but presently composed her self for sleep again , and spake not above three words . in the morning being sunday , and the the th of november , she arose at six of the clock thinking upon the church , and how she might according to her promise bring a yong maid to be married to a minister of the church . but on a sudden she beheld two blew spots in both hands , which crept up from the wrists to the bending of the arm , not in one continued line , and above both the bendings of the arms , there were divers letters , among which were these two n b. joyned together , and many crosses of this form ✝ she being undaunted continued her holy resolution , and by gods assistance she went to church at . in the morning , and was very merry at the wedding-dinner , til four in the afternoon , and perceived no disturbance that day nor that night , but munday morning following being novem. . she observed the number of crosses increased about her neck , breast and belly to the bottom of it . and all that day she felt great straitness and troubles , one fit followed another , and she had so great a desire to sleep , which was the forerunner of a fit , and more works and crosses that she could not be kept awake , at which time ( to the terror and admiration of the beholders ) the characters mentioned most like crosses were in most parts of her body , so that in seven daies time she was all over before and behind , from head to foot , marked as if sh● had been whipt with rods or thorns ; at first her face was not marked , but afterwards it was with the same , but smaller , and more superficially in the scarf-skin , at night she went to bed and slept an hour after which she was troubled , & groaned , and folded her hands close . the standers by observing that awaked her , and parted her hands , and they sound a needle stuck in the palm of her hand , and they drew it out ; they bent it & put it in the fire unknown to her ▪ and keep it stil. the th of november being tuesday she was better but not without some fits , but gentle : this night she dreamt that she should find a needle under her bed , which she should put into the fire presently and so be cured . the th of november being wednesday at noon she remembred her dream , and commanded her maid to search diligently for a needle under the bed , the maid returning brought a long taylors needle , she cast it into the fire , often , this done she went to bed at her usual hour , and espied a ghost like a woman going into a study , and hiding her self in a corner , at which she was much frighted , and trembled , and began to be sleepy as formerly , which by reason of her pain she resisted , and lo an illfavoured old woman very terrible with her wrinkled face stood by her bed side , having a thick cudgel with which she smote her violently upon the legs , and being very angry she repeated these words , give me my needle , give me my needle . at which she cried out aloud , and the old woman vanished , and from that night , till saturday after , which was the th of november●he ●he did not suffer any thing , but then about night walking about she pulled out another needle from the soal of her foot with great pain , lamentation , and loss of blood , and shewed it to the standers by , she slept wel that night , and the following day being sunday the th of november , she put on her b●st cloaths and went to church chearfully , from which day she was not troubled , only she was somtimes found under the table at night taken out of her bed , to which she went every night at her usual hour , after prayer and signing her self with the sign of the cross , without any hurt , and at certain times the third , fourth , sixth and tēth day , she had new marks of crosses with other marks as of hearts and astronomical characters of the planets and cōfigurations , as ♂ . ⚹ ☍ and of planets ♄ . ♃ . ♂ ☉ ♀ . ☿ . ☽ . and some of chymical medicines , as 🜕 . 🜔 . ☉ . ( for she was not ignorant of astronomy and chimistry with which she refreshed her self by reading and calculating beyond ordinary women ) were as it were cut in the skin , she continued ind●fferent well in this state to the twenty seventh of ianuary . and her fi●s were very little , and in a manner quite gone , at which time she went to see her neighbour to pa●s her time with her in reading or sewing , or discourse : in the midst of their discourse she had on her right hand the shape of a rose , and on her left , of three-leaved grass , with the year of our lord ●● , gently painted and so artificially that ap●lles the best of painters could not mend it . under these figures without pain were painted to the admiration of the beholders a wounded heart , the picture of a fool , and the german word narr . and nescio with divers crosses . the th of february just at noon her trouble returned with more greater fits : and from that day to this , by gods grace she never had any , whom i desire by prayer to defend her from these delusions of sathan , and to give her health , and be with us all to whom be praise , honor , and glory for evermore . this is that miserable history which i promised you , read it with your divine ingenuity , and consider it ; and leave your opi●ion of such passions to posterity . for you● books of practical physick , written from long and infallible experience , with great pains and ingenuity , which all learned men admire , may well contain it . in the mean while farewel , and be certain that i am most ready to serve you . dated from the electors camp , the . of november . . the second epistle . in my last letter , renowned sir , my most experienced godfather , and very good friend , i sent you a lamentable history of a physical case : now i send you the opinion of the famous and excellent physitian dr. ioachimus colbius concerning it . but by your leave i shall a little digress , and a little mention what was done , and what medicines were given without many flourishing words . that this trick or delusion was from satan , there is no doubt in me . some suppose that she gave him this opportunity by givin● a smock to an old woman which was manifest to be the witch . for this is a maxime , not only among the devils slaves the witches ▪ but also among common people ; that if a witch get any silk or linnen that hath been worn next the skin of any ▪ then she can hurt any part of them that wore it , by pricking , striking , tying , twisting more or less when , and where she pleaseth . the crosses of which i spake , were not alwaies of the same form , but some longer , some shorter , somtimes very long ; some were deeper , and caused pain and itching ; some came to matter ▪ and left marks behind them above a month , in some did not . but why crosses , roses and three leaved grass so artificially painted , and characters which she knew , and things she delighted in ? the cause of these , was the devils hatred to mankind for she signed herself with the sign of the cross , morning and evening against satans force , and loved needle-work , and astronomy , and chymistry , which by her friend leave she learned of a famous doctor that live● in the house ; the devil therefore labored to tak● off her faith , and the force of her prayers , an● mock them with the sign of the cross , and mak● her melancholy by scoffing at her recreations and so to destroy body and soul together . thi● may be probably and religiously supposed t● be true , in regard we cannot pierce more into the inward causes . the medicines applied we●● few and gentle , which purged the belly of melancholy , and did alter the humor , with some temperate cordials , and things experimentally good for the womb , she had sent her from hala an amulet of herbs , and seeds rightly gathered at certain times , which had much . camphire in it ; but she refused it , least she should purchase the displeasure of almighty god , by vainly labouring against the hatred of the devil , wh● is a spirit , and cannot be touched by corporeal medicines . she used nothing to drive the devil , but prayer and divine worship , and sacraments very cheerfully and couragiously . let this be sufficient to be spokē of this matter in the time of war , & while the guns roar and thunder , where the muses in vain seek for their friend silence . accept of it kindly , and suspend not your judgment , but give your opinion concerning these things ▪ and declare them speedily to the learned . farewel worthy sir , and continue to be my friend , who am much your servant . given from the electoral army , november the th . finis . notes, typically marginal, from the original text notes for div a -e ● . de nat . fac . c. . lib. ● . d● sumpt . facult . libris de abed . rerum cau . exer . cit . . . simpl. c. . com. in lib. gal. de const . art . avi●en . de virib . cord . scali . exer . cit . . sec. . . path. ●● . de abd . rerum c●● . c. . . . de abd . rer . ●●u . 〈◊〉 the signs . the prognostick . eust. rud. l. de morb . occult . &c. . notes for div a -e . de lo. aff . c. . lib. de vet . medici . . epid. com . . tex . . lib. . de febr . c. . . apho. . in lectionibus de pestil . c. . . de ven . c. . gal. lib. de cib . lo. & . mal . suc . lib. de hist. med . mirabil . gal. lib. . c● diss . seb . ● . . notes for div a -e paraeus lib . c. . de ven . c. . notes for div a -e eusiach . rud. lib. . de morb . occul . c. . card. . de ven . c. . & . avicen . doctr . . c. . lib. de ven . c. . aerr . lib. de ther. c. . avic . l. . fen. . ●r . gal. de temp . c. . & alibi . gal. de purg . med . fac . c. . mercuria . lib. . de vene . c. . s●alig . & 〈◊〉 . mizal. memo . cen● . . é ioa. bocatio . card. l. de ven . c. . scal. e●er . . gal. . de lo. affec . ● . . ioan. baptist . sylvat . lib. . de ven . c. . anthelmus boet. lib. . de gem . c. . lib. dethe . ad . pis . c. . & ad pamph . eustach . rad . de morb . oc . lib. . c. . gal. de ●● pis c. ● . lib. . de ven . c. . notes for div a -e ama. lusit . c. . cur . . the cure. the cure. rhas . ad almans . c. pr. diof . li. . c. . dioscor . the cure. epist. . the cure gar. ab hor. aro . lib. . cap. . t●e cure. mosu . lib. de simpl . the cure. conciliat . foras . lib. . obs . . amatus lusit . cent . . cur . . the prognostick . the cure. pet. appon . g avne . ma diosco . lib. . c. . bases in conti . c. . the cure. in commēt . ad sem . de occul . nat . miracul . the cure. de lue . ven . c. . the cure. the cure. the cure. lib. . c. . aetius & avic . the cure. to conquer all infirmities study my sennertus , platerus , riverius , bartholinus and riolanus , of the last editions . ferd. ponzetus . de ven . c. . fern. de lue ven . c. . fondr . bac in proleg . vin . valer . lib. . ob . the cure. concil . & guayne . the cure. pet. appon . to . de ven . notes for div a -e dios. lib. . gal. . de tem . c. . avic . l. . fen . . tr . & omnes fere in eum comm . & alij plur . dr. michael dor. & daniel vuinckeerus . the prognostick . the cure. dios. lib. . c. proprio . the prognostick . the cure. mathi. in . dios. lib. the prognostick . the cure. the prognostick . the cure. the prognostick . the cure. the prognostick . the cure. hiero-tra-gus hist. stir . l. . c. . dios. lib. . c. . the cure. the signs . the cure. signa & sympto . the cur● . aeti . & dios. lib. . c. . the cure. petr. p●na in a●ver . p. . the c●re . the cure. lib. . de ven . c . symp●o●●at●● . the 〈◊〉 esulae symptomata & signa . the cure. the cure. lib. . pract . p. . & p. . & lib. . p. . ● . , notes for div a -e gal. . de symp . med . facul . gal. lib. de therc . ad pis . the prognostick . par. . c. . avic . l. . f●u . . math . in praef . ad l. . dios . the cu●● lib. de theriac . ad pis . c. . the prognostick . the cure the cure. the cure. aetius . the cure. the cure. the cure. the pr●gnostick . the cur● . gal. de lo. aff . c. . the prognostick . the cure. the cure. the cure. the cure. the cure. fracast . lib. . d● morb . c●nt . c. . the cure. the cure. ponzet . lib. . de ven . tr . . c. . mathio . in . dios. in proemio lib. . thenz . the cure. cardan . lib. . de . ven . cap. ult . notes for div a -e cent. . cura . arist. sect . . c. . probl . lib. . c. . virg. in egl●gis . lib. . epist . lib. . de divi . nat . car . lib. . obser . . in scho . lib. . de mor. vexe . c. . lib. de lamiis c. . daemonosag . lib. . lib. . c. . lib. disguis magi● . . lib. dem●nola . saga . c. . demonosag . lib. l. cap. . mag. demon . lib. . c. . . de aba . re . caus . c. . dios. lib. . c. . libro de cons. & dissen . levit. . vers . . homi. . in epist. ad coloss. henr. ab hoer . in obs . med . raris obs . . ●o con●er all ●firmities ●udy my ●nnertus , ●laterus , ●overius , ●artholi●us and ●iolanus , of the last ●ditions . a perfect discovery of witches shewing the divine cause of the distractions of this kingdome, and also of the christian world : very profitable to bee read by all sorts of people, especially judges of assizes, sheriffes, justices of the peace, and grand-jury-men, before they passe sentence on those that are condemned for witch-craft / by thomas ady. candle in the dark ady, thomas. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a perfect discovery of witches shewing the divine cause of the distractions of this kingdome, and also of the christian world : very profitable to bee read by all sorts of people, especially judges of assizes, sheriffes, justices of the peace, and grand-jury-men, before they passe sentence on those that are condemned for witch-craft / by thomas ady. candle in the dark ady, thomas. [ ], p. printed for r.i. to bee sold by h. brome ..., london : . errata: prelim. p. [ ]. a reissue, with cancel title page, of the author's a candle in the dark, or, a treatise concerning the nature of witches and witchcraft, originally published in london, . cf. bm. reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -- great britain. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john pas sampled and proofread - john pas text and markup reviewed and edited - pfs batch review (qc) and xml conversion a perfect discovery of witches . shewing the divine cause of the distractions of this kingdome , and also of the christian world . justitia thronum firmat . prov . . . the king that faithfully judgeth the poor , his throne shall bee established . very profitable to bee read by all sorts of people , especially judges of assizes , sheriffes , justices of the peace , and grand-jury-men , before they passe sentence on those that are condemned for witch-craft . by thomas ady , m.a. london , printed for r. i. to bee sold by h. brome at the gun in ivy-lane . . the reason of the book . the grand errour of these latter ages is ascribing power to witches , and by foolish imagination of mens brains , without grounds in the scriptures , wrongfull killing of the innocent under the name of witches ; unto which idolatry and bloud-guiltiness ( being as bad , or worse than the idolatry of the ancient heathen ) men are led as violently by fond imagination , as were the ephesians to the worshipping of diana , and of the image which ( as they blindly thought ) fell down from jupiter , acts . . it is reported by travellers , that some people in america do worship , for a day , the first living creature they see in the morning , be it but a bird , or a worm ; this idolatry is like the idolatry of this part of the world , who when they are afflicted in body , or goods , by gods hand , they have an eye to some mouse , or bugg , or frog , or other living creature , saying , it is some witches impe that is sent to afflict them , ascribing the work of god , to a witch , or any mean creature rather than to god. mr. scot published a book , called his discovery of witchcraft , in the beginning of the reign of queen elizabeth , for the instruction of all judges , and justices of those times ; which book did for a time take great impression in the magistracy , and also in the clergy , but since that time england hath shamefully fallen from the truth which they began to receive ; wherefore here is again a necessary and illustrious discourse for the magistracy , and other people of this age , where i intreat all to take notice , that many do falsly report of mr. scot , that he held an opinion , that witches are not , for it was neither his tenent , neither is it mine ; but that witches are not such as are commonly executed for witches . a candle in the dark . the first book , shewing what witches are in the scripture-sence , throughout the old and new testament . the second book , shewing how grosly the scriptures have been mis-interpreted by antichrist concerning witches , by which interpretation he hath made the nations go astray . with a confutation of those errours . the third book , touching some erroneous english writers , who have upheld the same errours which antichrist hath broached to the world ; also the works of a scotch-man , called , the vvorks of king james . with an addition of fifteen causes ; also a reference to scot , and also the opinion of luther concerning devils . also an instruction to lawyers . errata . page . line . for magnus , read magus , p. . l. , for chron. r. chro. p. . l. . for prophets , r. prophetess , p. . l. . for magis r. magi , p. . l. . for inchantation , r. incantation , p. l. . for little r. liche , l. . for tax , r. tap , thrice in the same page , in p . l. . for charms r. charmer , p. . l. . for equivocately , r. equivocally , p. . l. . for scopula . r. scapula , over p. . for oracle giver , r. south sayer , so over p. . necromancer should not be . the second book . pag. . l. . for drew r. grew , p. . l. , for inquisitions r. inquisitors , p. l. . tor superstitions , r. suspicions , p. . l. , for quem , r. quum , p. . l. . for an r. and , p , l. . or preternatural r , preternatural , p. . l. . for any sort , r. every other sort , p. . l. , for discovered , r. discoursed , p. . l. . for and by them cast on can cure , r. and by them can cast on , or inflict and cure diseases , p. . l. . for send r. teach . p. . l , for endicat , r. indicat . reader , take notice that most of these faults are mended with pen and inke already , to the prince of the kings of the earth . it is the manner of men , o heavenly king , to dedicate their books to some great men , thereby to have their works protected and countenanced among men ; but thou only art able by thy holy spirit of truth to defend thy truth , and to make it take impression in the heart and understanding of men : unto thee alone do i dedicate this work , intreating thy most high majesty to grant , that whoever shall open this book , thy holy spirit may so possess their understanding , as that the spirit of errour may depart from them , and that they may read , and try thy truth by the touchstone of thy truth , the holy scriptures , and finding that truth may embrace it , and forsake these darksome inventions of antichrist , that have deluded and defiled the nations now , and in former ages . enlighten the world , thou that art the light of the world , and let darkness be no more in the world now , or in any future age ; but make all people to walk as children of the light for ever ; and destroy antichrist that hath deceived the nations , and save us the residue , by thy self alone , and let not satan any more delude us ; for the truth is thine for ever . to the reader . sir , if you be a courteous reader , i intreat you that what weaknesse and imperfections you shall think you espie in this book from the author thereof , you passe them by for the truths sake whereupon this book treateth . secondly , if you be so discourteous as to carp and censure , then i intreat you to carp only at me , and not at the truth , lest you resist the truth . thirdly , i intreat you to read my book thorow before you cast it by , for otherwise , sir , it may argue weaknesse in your self to slight the book before you see the argument . it is one of the vanities of the world to write many books , and when a man hath taken pains to write , few men will take the pains to read ; which solomon intimateth eccle. . . but sir , if you find no leasure to read and consider , then i pray find no leasure to gainsay , or to argue against . fourthly , for all places of scripture alledged in this book , if you shall search our english translations , and not find them to carry the sense which i drive at in my discourse , i intreat you either to search the originall , or else to look upon the latin translations of junius and tremellius , which carry the true sense of the originall , as it was written by the spirit of god. your friend t. a. non quis , sed quid . to the more judicious and wise , and discreet part of the clergie of england . joshua . . these words , israel hath sinned , are not so to be understood , as if israel had been free from all other sins but only that of achan , and yet that sinne of achan was the sinne that kindled the anger of god against israel ; so likewise , sam. . . david had been an adulterer , joab was a murderer , shimei a rayler , sheba a wicked man of belial , and many sins were in israel at that time , and yet the sinne that kindled gods wrath , and brought the famine , was the blood-guiltiness of saul , as appeareth in the chapter and verse aforesaid ; so likewise kings . . ahab was more wicked than all that were before him , yet the sin that cost him his life , and his crown , was murthering of naboth , chapter . . so that it is easily gathered , that some one abominable sinne doth sometimes more provoke god to anger , against any particular man , or against a nation , than all other sinnes that are commonly committed . then you that should be as messengers from god , in that you cry against sinne in generall , yee do well , but in that yee seek not out this cursed achans wedg that hath defiled england and the christian world , look to it betimes , lest it be laid to your charge , if the nations perish for lack of knowledg . your friend t. a. non quis , sed quid . a preface . since the time that i have tryed to bring truth upon the stage of the world , to be censured by all men , i being acquainted with but few in comparison of all , and some of them knowing my intent to put this discourse in print , i have neerly guessed by common discourse amongst them , what the censure of this book will be , that is , it will be the same among many , that it is among few ; for among few , i find some so reasonable in their discourse , that when they find by argumentation , that there is reason and grounds in the scripture for what i write , they upon second cogitations , and deliberate musings , have yeelded to this truth , ( and some of them very learned . ) some again , after some serious argumentation , being fully convinced that this is the very truth , yet doe still suspend their censure , till they see how it will be approved of by others , by which they shew they are ready at all times , to beleeve as the church beleeves , and to pin their opinion upon the sleeve of other mens judgements . a third sort there are , who at the first on-set of discourse , do think themselves so surely grounded , and this truth so groundlesse and vain an opinion , as that they cannot speak without disdain , as great goliah spake to little david , and thus they beginne in fury , o grosse ! what madnesse is this ? what will you deny the scriptures ? what answer you to this ? thou shalt not suffer a witch to live : but when they are so suddenly answered , and suddenly convinced , that this place of scripture maketh nothing for them , and that this their great champion-argument , hath so soon received a stone in the forehead , they either let their discourse fall to the ground like goliah , and slight this as a new opinion ; or else they runne away cowardly , like the host of the philistines , and forsake the scriptures ( which they first pretended should be their only weapon to fight withall ) and betake themselves to their leggs , runing into some vain story taken out of bodinus or bat. spineus , or some such popish vain writer , and report that it was done in lancashier , or in westmerland , or in some remote place farre off ; and that they heard it credibly reported from men of worth and quality , and so they ingage me to answer to a story , which they would compell me to beleeve , or else to goe see where it was done ; but if it happeneth ( as often it doth ) that i make it appear by scripture , that it is absurd or impossible , not to be reported by a christian , or that i shew them the story , in any of the aforesaid authors , who have been the authors of many vain fables , then they presently fly to another story , as vain and absurd as the former , and that being answered , they fly to another , saying , sir , what do you answer to this ? in which manner of disputes i have heard sometimes such monstrous impossibilities reported and affirmed to be true , ( for they had it by credible report ) as would make the angells in heaven blush to hear them . therefore setting aside all such unscholar-like way of arguing , i desire all to argue by the scriptures , and i will answer , or to answer by the scriptures , and i will argue by the scriptures , as followeth in this dilemma . a dilemma that cannot bee answered by vvitch-mongers . luke . , , . christ who is our forerunner , heb. . . by whose holy spirit the holy scriptures were written , whose words were of equall truth and authority with the scriptures ; yet when he was to conquer the father of lies , the prince of darknesse ( not for his own sake , but for our example ) although hee was able to have argued by common reason , beyond the wisedome of solomon , yet being tempted , would not answer any one temptation without scriptum est , it is written ( because the scriptures are the only rule of righteousnesse ; ) whosoever then will take example by him , to try the truth by scriptures , and to argue by them , as he did in this place of luke , ( and not by strange reports , which are the objects of vain credulity ) let them answer me by scriptum est . where is it written in all the old and new testament , that a witch is a murtherer , or hath power to kill by witchcraft , or to afflict with any disease or infirmity ? where is it written , that witches have imps sucking of their bodies ? where is it written , that witches have biggs for imps to suck on ? where is it written , that the devill setteth privy marks upon witches , whereby they should be known or searched out ? or that any man or woman hath any mark upon their body any more than natural , or by some disease or hurt , which is preternatural ? where is it written , that the tryall of a witch should be by sinking or swimming in the water ? or by biggs or privy marks , or suspition of people , to be signes of a witch ? where is it written , that witches can hurt corn or cattell , or transport corn by witchcraft , or can fly in the aire , and do many such strange wonders ? where is it written , that a witch is such a man or woman that maketh a league with the devill , written with his or her blood , and by vertue of that covenant to have the devill at command ? where is it written , that any man or woman was called in the scripture strix . or lamia , or where is any word of such signification or importance , either in the hebrew text , or in the latin translation , where is a witch said in the scriptures to be any such kind of person ? what is a witch in the scripture sense , according to deu. . , where all sorts of witches are nominated by nine terms of description ? where is it written , that there are any other sorts of witches than such as are there described ? deut. . , . where do we read of a he devill , or a she devill , called incubus or succubus , that useth generation or copulation with witches , or vvitches with them ? it is written , woe unto such as devour widdows houses , and in a pretence make long prayers , matth. . . it is written , the lord hateth the hand that sheddeth innocent blood , and the fals witness that speaketh lies , and the feet that are swift to do mischeif , and a heart that deviseth wicked imaginations , pro. . , . it is written , shall there be evill in a city and the lord hath not done it ? amos. . . it is written , there is no god with me , i kill and i make alive ; i wound , and heal , deut. . . and again , the lord killeth , and maketh alive ; hee bringeth down to the grave , and bringeth up ; the lord maketh poore , and maketh rich , sam. . , . it is written , if ye were blind yee had had no sinne , but now ye say ye see , therefore your sinne remaineth , iohn . . it is written , because they received not the love of the truth , that they might be saved ; therefore god shall send them strong delusions , that they should beleeve lies , that they might be damned that beleeved not the truth , but had pleasure in unrighteousness thes . . , , . it is written , thou shalt not raise a false report : put not thy hand with the wicked to be an unrighteous witnesse , exodus . . it is written , if ye any way afflict the widdow or the fatherlesse , and they cry at all unto me , i will surely hear their cry ; and my wrath shal wax hot , and i will kill you with the sword , and your wives shall be widdows , and your children fatherlesse , exodus . , . it is written , god saw that the imaginations of the thoughts of mens hearts were only evill continually ; & it repented the lord that he had made man , & therefore he destroyed the old world , gen. . , , , therefore you that are of the sacred order of the ministry ; that do use to cry to the people , give ear with fear and reverence to the word of god , as it is written in the text , how dare ye teach for doctrin , the traditions of antichrist that are not written in the book of god ? whether do not some preferre the mad imaginations of cornelius agrippa and others , before the scriptures , for the defending their opinions ? so much for my dilemma , now for the text. a candle in the dark : shevving the divine cause of the distractions of the whole nation of england , and of the christian world. deuteronomy . , . let the reader take notice that in all the scriptures there is not any kind of witch spoken of but such as are mentioned in these two verses ; which that every one may understand , i will expound punctually , not according to our english obscure translations , but according to the true meaning , and signification of the originall text , as it was written by moses in the hebrew tongue , and as it is truely translated ( for the better and easier satisfaction of many that have not knowledge in the hebrew tongue ; ) by junius , and tremellius , in their latin bible ; whether also i referre the reader for all places of scripture , alledged in this book ; and here i do in gods name , and in zeal for his truth , desire and intreat him that thinketh himself the learnedst clerk , to shew mee in all the scriptures , such a word as striges or lamiae , or any word of that signification , importing such doctrins , as have a long time defiled the nations . deut. . , . let there not be found among you , any that maketh his sonne or his daughter to passe thorow the fire , a user of divinations , a planetarian , or a conjecturer , or a jugler . also a user of charmes , or one that seeketh an oracle , or a south-sayer , or one that asketh counsell of the dead . the latin translation is this . ne invenitor in te qui traducat filium suum , aut filiam suam per ignem , utens divinationibus , planetarius , aut conjector , aut praestigiator , item utens incantatione , aut requirens pythonem , aut ariolus , aut necromantis ; the hebrew text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here is the hebrew text written in the roman character , with the construction of every word . lo jimatzae ne invenitor , beca in te , magnabir qui traducat , beno filium suum , uubitto aut filiam suam , baese per ignem , kosem kesamim divinans divinationes , megnonen , planetarius , uumenachese aut conjector , umechascscph aut praestigiator , vechobhir chabber incantans incantatione , vessoel ob requirens pythonem , vejiddegnoni , aut ariolus , vedhorese el hamethim aut consulens mortuos ; so much for the text. exodus . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mechascscepha lo thechajek , praestigiatricem non sines vivere . there is also another word , hartumim in exodus . . gen. . and in other places , which is taken in the generall sense for magnus a magician ; that hath one or all these crafts or impostures , yet by many it is restrained to the particular , and often translated ariolus , being the most allowed signification , for arioli , were called magi , being counted wise men , and therefore the word is used for all sorts of magicians ; these and all other words in the scriptures concerning witches are consonant to the words in the text. the text opened . the text is verbatim , according to the originall as it was written by moses in the hebrew tongue , which i will expound orderly : and here is to be noted , that in these two verses , are nine sorts of witches nominated by god , unto moses , and the people , to this end and purpose ; that whereas god hath chosen the people of israel , to be a peculiar church and people to himself , he would be their only counsellor , to keep them in the way of wisdome and holinesse , and therefore commandeth them , in no wise to aske counsell of any but the true prophets and messengers of god , as appeareth in the . and . verses of this chapter , and because there were so many sorts of people in the world , that did commonly abuse and usurp the office of gods prophets : god describeth them , in the . and . verses of this chapter , by nine severall nominations or descriptions , commanding them to shun and avoyd them as false prophets and deceivers of the people ; for it was the manner of the heathen ( to seek unto such for counsell , ) & the lord having cast out those heathen people , for such abominable ways giveth his own people warning of all such ways to avoid them , & not to hearken to them namely , to those nine sorts of witches , or deceivers , or false prophets , or seducers of the people from god and his prophets , to lying idolatrous waies , & giveth them warning in the three last verses of the same chapter of all false prophets whatsoever , that should presumptuously take upon them to speak any thing in gods name which god had not commanded , or to speak in the name of other gods , that such should be slain , and these nine appellations in the tenth and eleventh verses , are not tearms of distinction , but several terms of description , whereby to discern false prophets , or witches , whom the lord would have cut off from among his people ; and thorefore the lord describeth them in the tenth and eleventh verses , sheweth the destruction of the nations that hearkened to them , in the , , & . verses ( where also he commandeth his people to be holy , and not like those nations ) promiseth that his people should always have a true prophet amongst them to hearken unto , in the , , , & . verses ( which although it was fulfilled in christ chiefly , acts . . yet it is meant , and also verified of all the rest of the prophets , that were successively messengers of christ from moses , till the coming of christ in the flesh ) commandeth them to hearken to such a prophet , in the nineteenth verse , but for all false prophets , the lord will have them cut off in the twentieth verse , and setteth down a trial , and a discerning rule between a true prophet , and a false prophet that speaketh in gods name , in the one and twentieth and two and twentieth verses , as appeareth orderly in the chapter , who so pleaseth to read it . and now to come to the exposition , or interpretation of these two verses , deut. . , . and of the nine appellations or descriptions therein contained . and first , for the first . let there not be found among you , any that maketh his son or his daughter to pass through the fire , this is the first description whereby god describeth a witch , or a false prophet ; and in what manner this should be a description of a witch , or false prophet , that we may the better understand , i must first define what a witch is , and then come to the matter . the definition of a witch , or a certain demonstration what a witch is ( for the vulgar capacity . ) a witch is a man , or woman , that practiseth devillish crafts , of seducing the people for gain , from the knowledge and worship of god , and from the truth to vain credulity , ( or beleeving of lyes ) or to the worshipping of idols . so likewise for the definition of witchcraft . witchcraft is a devillish craft of seducing the people for gain , from the knowledge and worship of god , and from his truth to vain credulity ( or beleeving of lyes ) or to the worshipping of idols . that it is a craft truly so called , and likewise that it is for gain is proved , acts . , , the maid that followed paul crying , brought in her master much gain ; and that it is a craft of perverting the people , or seducing them from god and his truth , is proved , acts . , , . elimas the sorcerer laboured to pervert the deputy from the faith. so likewise , acts , , , . verses , it doth more plainly prove all in these words , and there was a man before in the city called simon , which used witchcraft , and bewitched the people of samaria , saying that he himself was some great man , to whom they gave heed from the least to the greatest , saying , this man is the great power of god , and gave heed unto him , because that of long time he had bewitched them with sorceries ; how bewitched them with sorceries ? that is , seduced them with devillish crafts ( as the greek and also tremelius latine translation do more plainly illustrate ) in this sense speaketh paul to the galathians . . o foolish galathians who hath bewitched you , that you should not obey the truth ? and that a witch , or witchcraft is taken in no other sense in all the scripture , it appeareth by the whole current of the scriptures , as you may see in this book . but now to return to the text. deut. . , . the first description of a witch in the text is , let there not bee found among you , any that maketh his son or his daughter to pass through the fire . here we must note that there was in those days a great idol of great request among the heathen , the name of which idol was molech , and was first set up by the ammonites , king. . . and by them called milcom , and from thence grew in request , and defiled a great part of the world , who were generally led after it to idolatry , insomuch that the kings and nobles of the earth did sometimes make their sons and their daughters pass through the fire in honour to that idol , as manasses did , chron. . . and how that passing through the fire , was , or in what manner , is questionable , some think they burnt them in the fire , as burnt-offerings to that idol , because it is said , deut. . . they burnt their sons and their daughters in the fire to their gods ; and also in psal . . . but although that was one grand abomination amongst the heathen , sometimes to burn their children in sacrifice to their idols , upon some extraordinary request , or petition made to their idols for the obtaining of some great matter ( which was also forbidden the people of israel in that place of deuteronomy . . ) yet that is not the meaning of this place , in deut. . . but only that they made them pass through the fire , as an idolatrous ceremony , whereby they dedicated them to their idol molech . and this is the most allowable exposition , for otherwise they must have bereaved themselves of children ; but we read that manasses was not left childless , for ammon his son reigned in his stead , chron. . . but yet in what manner soever it was , that they made their children to pass through the fire , the scope and meaning of the text , deut. . , is , that they should not be ring-leaders to idolatry ; as in levit. . . whosoever did give his children to molech was to be slain , with all that followed him in his idolatry , they that followed him to idolatry were to be slain as idolaters , but he that gave his children to molech , to make them pass through the fire , is chiefly named here to be slain , as a ring-leader of other men to idolatry , and is in deut. . . reckoned amongst witches , according to the definition of a witch afore-shewed , witches being in all the scripture-sence only seducers , or inticers of the people to spiritual whoredom and here in the text moses speaketh , per synecdocen , of one idol for all ; all one as if he had said , let none be found among you that is an inticer or ring-leader of the people to idolatry , in which sence all idol priests are witches , and are stiled so in common scripture phrase , sam. . . the philistims called their priests , and south-sayers together ; for the setting up or upholding of any idol , is the grand witch-craft of all , and the very mother of all other witch-craft , and it is most probable the priests of molech were first devoted to that service , by using that ceremony of passing through the fire ; and all that did in like manner pass through the fire did become priests , or at least servants to the idol , for the work of the burnt-offerings , in this sence is jesabel , called a witch , king. . . why was it said the witch-crafts of jesabel ? because shee was an upholder of baal , and his prophets , who were jugling seducers of the people to idolatry : why in the same verse is it said the whoredoms of jesabel ? because spiritual whoredom ( or idolatry ) and witch-craft are inseparable companions , therefore it is said , scortationes & praestigiae jezebelae , the whoredoms , and juglings , or witch-crafts of jesabel ; in this sence is mae●asses truly said to use witch-craft , chron. . and the first eight verses , almost all that is spoken of in deut. . , . manasses is said to be guilty of in this place of chronicles ; first , he set up several idols , and immediatly follows the inseparable companions , that is the witches , or priests of idols , called here south-sayers , with their several witch-crafts , in the sixth verse of the same chapter of the chronicles . why do idols , and witch-crafts , and witches come in rolling together so thick in this place ? the first reason is , because as the setting up of an idol is witch-craft , so where idols are , there must needs bee witches ; namely south-sayers , or idol priests , or else the idol of it self can do nothing ; as when it is said in king. , . ahaziah sent to inquire of the god of ekron , it is not to be supposed that there could be an answer given by the bare idol ( being but a stock ) but the answer or divination must come from the priests and south-sayers , that were there belonging to that idol , and upholding it . the second reason is , because as i have said before of the nine several appellations of witches in deut. . , . that they are not terms of distinction but of description ; so here in the chron. . all that is said of manasses in the seven first verses or the chapter , is not to be understood as expressions of several distinct things done by manasses , but a full expression of one thing by several terms of description , expressing fully that one act of manasses , that is , first he set up several idols , as in the third , fourth , and fifth , and the beginning of the sixt verse of the chapter doth appear ; and then it followeth that he used those things that did necessarily belong to the idol , without which the idol could be of no force , or request among the people , and that was as appeareth in the sixth verse , he used divinations , and conjecturings , and juglings , and set up an oracle , and south-sayers , ( the latine translation is ) et divinationibus , & conjectationibus , & prestigiis usus est , instituitque pythonem & ariolos ) so all that manasses did , was setting up of idols with their adjuncts , and though the idols indeed were several and various , yet all was one act , tending only to the making up of one compleat idol-house , that was the house of god , verse the fourth and seventh , he abusing it , and making it an house of idols , this one act produced one effect ; that was , he made judah and jerusalem go astray to idolatry , as appeareth verse nine , but josiah destroyed the idols , with their adjuncts , oracles , and south-sayers , king. , . being idol priests . so much for the first and grand description of a witch in the text , that is , a ring-leader to idolatry , intimated in these words , let there not be found among you , any that maketh his son or his daughter to pass through the fire ; this first description being rightly understood , the other eight will bee the more easily expounded , being but appurtenances to the first , or rather monsters in the belly or the first . now followeth the second description , or appellation of a witch , that is , let there not be found among you , any that useth divinations . to use divinations was to take upon them to tell things to come , and things hidden , which things could not be done by any but by god , and his prophets , as appeareth , isa . . . shew what is to come after , that we may know that yee are gods ; yet as gods prophets could tell things to come , so in the second of kings , . . elisha the prophet could tell the king of israel what was spoken in the secret chamber of the king of aram ; and although god would have his people know , that none could do these things truly but himself , by his prophets , and therefore hee would have his people to hearken after none but his prophets , in enquiring of things to come , or things hidden ; yet many false prophets did take upon them to tell such things meerly to seduce the people for gain , pretending that they could do it , either by vertue of their idol , and so led the people a whoring after them , as in king. . . ahaziah sent to enquire of the god of ekron , and jeremiah , . . they prophesied by baal , and seduced my people . or else falsly pretending themselves to be gods prophets , and so in a fair pretence , to pervert the people from the truth to lyes , as micha . . quorum prophetae , pecunia divinant , whose prophets do give divinations for money ; and jer. . . i have not spoken to them , and yet they have prophesied saith the lord. in this sence samuel said to saul , rebellio est sicut peccatum divinationis , rebellion is as the sin of divination , or according to our english translations , is as the sin of witch-craft , sam. . . and for these divinations , and false prophesies they had this colour , that whereas god did usually speak to his prophets in dreams , and visions of the night , as appeareth , numb . . . these witches , or false prophets pretended that they had also dreamed , and had seen visions , that so they might bewitch and seduce the people from gods way , deut. . . . and also jer. . . they prophesie lyes in my name , saying , i have dreamed , i have dreamed ; and vers . . think they to cause my people so to forget my name by their dreams , which they tell every one to his neighbour , as their fathers have forgotten my name for baal ? not but that dreams were to be declared and regarded , if it were truly done without deceit , for it followeth in the twenty eighth verse , he that hath a dream , let him tell a dream , and he that hath my word , let him speak my word faithfully ; but these dreamers , or witches , did falsly pretend dreams and visions , that they might seduce the people , vers . . these were the right enthusiasts of the heathen , this was one great practise of the priests of the great idol apollo , that was called the oracle of apollo , they would lye down behind the altar , and sleep for a time , and then make people beleeve they had seen a vision , whereby they could determine their matters , and accordingly gave their divinations , or oracles ; many other colours , or pretences , had their diviners , for their cheating witch-craft , or divinations , as they would make the people beleeve they could talk with the spirit departed of the dead , and so know things hidden , or things to come , but of that more in the ninth description , and indeed most of the following descriptions , or appellations in the text were linken to the second , to lying divinations , as also linked to each other , yet because the manner of their actions were various , the lord here describeth them according to the variety of their actions , all tending to one end , and that is to oppose the way of god , and the prophets for gain . a question resolved . seeing it is manifest by the scriptures , as appeareth in this second description of a witch , that he that useth divinations is a witch , and one main pretence in giving divinations , was dreams and visions of the night , then it may bee supposed that he that telleth a dream to his neighbour , thereby fore-telling things to come , useth divinations , and ought to bee censured as a witch , or else must needs bee a prophet . to this it is answered , that dreams in the scripture do appear to be of two sorts , the first sort were prophetical , wherein men had a direct command from god to go and prophesie to the people , and these dreams came ordinarily to the prophets , upon so many several occasions as were needful for the prophets to admonish the people , to shew them their sins , and declare the truth to them , and for the declaring of future things to the people , either concerning judgements of god that would come upon them for their sins if they did not amend , or concerning some great work , that god would do for his people that feared him , and these dreams were proper to the prophets only , numb . . . and they that did falsly pretend such dreams , and inspirations , to dissemble the prophets , to seduce the people to idolatry were witches , or false prophets , according to this second description of using lying divinations , and ought to bee slain , deut. . . . secondly , the second sort of dreams that we read of in the scriptures were warning dreams , whereby men were forewarned of things to come , but were not thereby sent to prophesie to the people by special command from god , but were forewarned ; first , for the avoyding of danger that might come upon them , or others whom this dream concerned , or at the least that they might know the danger before it came , and these dreams were common to many as well as to the prophets , both to the godly and ungodly , mat. . , and . . gen. . . and chap. . dan. . . secondly , these sort of warning dreams fore-shewed a blessing upon the godly to encourage them , gen. . . . and for these sorts of dreams , we read by these examples in the scriptures , that they are common to all sorts of people , and useful either to hear , or to declare , but whosoever did declare a prophetical dream , was either a true prophet indeed , or else a lying enthusiast , or false prophet ( such as were the idol priests of the heathen ) to seduce the people , as is shewed in the scriptures before mentioned in this second description , and also in jeremiah . . . and whereas some may question whether dreams are now sent by god to forewarn , as in ancient times , so long as we have no scripture to the contrary ( but rather for it ) wee may not deny it ; and do also finde by common experience that some have dreamed of their childe falling into the fire , and some into the water , and of other several dangers concerning themselves , and others , of which some have come to pass that might have been prevented , by prayer and diligent care . i know a man that was fore-warned in a dream of these wars in england before they began , ( or were like to bee ) but prophetical dreams are not usual in these days . yet here it may further be noted , that in some case a man may also declare a prophetical dream , and yet be neither a true propher , nor a witch , or false prophet ; and that hath sometimes been seen by experience in such as have been troubled in their phantasies through distemper of body , or other distracting occasions hurting their phantasie , they imagine that god hath spoken to them by dream , or vision , or voyce heard , or by an angel , and hath bidden them go prophesie such and such things , and these are to be charitably judged of , and not rashly censured ; this distemper of body may be discerned by the effects , that is , death , or sickness following within a short time after , if not prevented by the phisitians ; also troubled phansie by outward distractions may be discerned by the fore-going occasions that have troubled them , and hurt their phansies ; and here is required great discretion in all that shall see , or hear a man or woman declare a message from god ( as he thinketh ) for the intent of a false prophet is only to deceive , or seduce for advantage of gain or preferment ; some have written concerning dreams , that some dreams are diabolical , which are only philosophical notions , having no grounds in the scripture . and whereas it is manifest in the scriptures that god speaketh to men by dreams , and interpretations of dreams are only by the spirit of god , gen. . i think it presumption and phantasie , to adde any such distinction of dreams , except enthusiasmes , which although they are of the devil , yet are no real dreams , but lyes , for the enthusiasts did falsly pretend that they had dreamed , jer. . . . . natural dreams i deny not , which come from the multitude of business , and from the natural disposition of the body , but none of these are any way concerning future events , but are only the objects of our natural affections , and although some of these are lascivious dreams , some murtherous , some covetous , and in that sence may be called diabolical ; yet in these dreams are nothing besides nature , neither hath the devil any further act in them than in our corrupt stragling affections in the day time ; and though our thoughts are sometimes worse in the night than in the day , it is because our affections are busied in the day with other objects preventing such thoughts . so much for the second description of a witch in the text , that is an user of divinations or false prophesies . the third description . the third description of a witch in the text , deut. . , . is planetarius , let there not be found among you a planetarian ; some have thought by a planetarian here is meant such a one as did observe the course and influence of the planets , and from thence gave predictions of future events , that these were unlawful arts , and ought not to be practised , and therefore have absolutely condemned judiciall astrology , but if they be right in this opinion , how then do they answer to psal . . . the firmament sheweth the works of his hands ; this is not to be understood only of the making of the canopy of heaven , for then it had been said the firmament is the works of his hands ( he that liketh not this exposition , let him read cornelius gemma de natura cometae ) and god himself speaketh of the influence of the heavens , job . . canst thou restrain the sweet influence of the pleiades , or canst thou loose the bonds of orion ? &c. and whereas some have said , that the star that shewed the birth of christ , mat. . . was miraculous , and not any natural star , how then could the wise men or astrologians see the signification of that star by their science of astrologie , whereas if it reacheth not to the knowledge of future contingensies , then much less to the knowledge of things supernatural or miraculous , and yet they saw that the stars appearance did signifie the birth of that great king ( although i deny not , that the motion of the star in the ninth verse might bee miraculous . ) and to come farther , judg. . . the stars in their rampires fought against sisera ; it is not spoken of any thing beyond nature , but the prophets did observe that the stars in their natural places fought against sisera , also gen. . . god made the lights of heaven to be signs for seasons , and for days , and for years ; it seemeth then that judicial astrology is not condemned in the scripture , if it be not abused ; what then was a planetarian in the sence of the text ? and why were they forbidden by god , and set in the catalogue of witches ? to this it is answered , that under the colour of astrologie these planetarians that are here forbidden did harbour themselves , that because there was somewhat in that science for the knowledge of some future things , therefore in the pretence of their knowledge in that science they did take upon them to compare themselves with the prophets , and to draw the people after their uncertain predictions , as if they had been equal with the prophets , and many of them having no knowledge at all in that science , yet did under the colour thereof harbour their deceitful oracles , or divinations , ascribing a deity to the planets , calling them gods , as mars the god of warre , venus the goddess of beauty , &c. and did also ascribe so much to their influence , as they beleeved no power above them , and so drew the people a whoring after them , to make them forget god the author of all things , and to deifie the creature ; and these planetarians being meer naturalists , and beleeving no power above the planets , would bear a breast against the prophets , and undertake to do those things that were only proper to the prophets to do , and could be done by no other power but by the spirit of god , dan. . , , . they would undertake the interpretation of dreams , if the dreams were related to them , nevertheless the expounding of dreams is of god only , vers . , . and gen. . . and . . and whereas god did put into the heart of nebuchadnezzar , to put them to difficult task , they said no man upon earth was able to do it , dan. . . inferring that the prophets themselves could do no more than they ; yea so did they deifie the planets , that they ascribed to them to be the gods of the seven days of the week , and caused the people to worship them , and bring their daily oblations to them , and to keep holy days to them , from the names of which planets the days do take their nominations ; as sunday from the sun , monday from the moon , &c. and in other tongues is more manifest for every day ; which if it be true that the planets have their several influences upon the several days of the week , yet their wickedness was in denying god that made the heavens , and their host , and in deifying the creature ; and for this they are described among witches , or seducers of the people to idolatry , and this idolatry god warneth his people to avoyd , deut. . take heed when thou liftest up thine eyes to heaven , and seest the sun , and the moon , and stars , with all the host of heaven , shouldest be driven to worship them and serve them , which the lord thy god hath distributed to all people under heaven . although god had given and distributed their influence to all people under heaven , yet men may not worship them , but worship god that made them . so likewise deut. . . also this idolatry part of the israelites were defiled with , jer. . they burnt incense , and poured drink-offerings to the queen of heaven , or ( as it is in the original ) to the works of heaven , that is , to the planets ; of this idolatry job cleareth himself , job . . if i did behold the sun when it shined , or the moon walking in her brightness ( that is , if i did behold them with adoration ) this had been iniquity , for i had denied the god above , as followeth vers . . also chron. . . this was part of manasses witchcraft , he built altars to all the host of heaven , and made the people go astray , vers . . and so for this third description of a witch in the text , a planetarian , that is , that under the colour of astrologie seduced the people to lying vanities , or divinations , and causeth them to deifie and idolize the planets , or that boasteth himself in his predictions against the prophets , crying peace when the prophets prophesie destruction , isa . . . let thy astrologians stand up that do view the stars , and do make known their monthly predictions , and save thee from the things that shall come upon thee i might quote also some prophane writers of this sort , who are seducing witches , because under pretence of astrologie they teach things beyond the intent and scope of that , or any lawful science . as julius maternus hath devillishly written , that he that is born when saturn is in leone , shall live long , and go to heaven when he dyeth ; and so albumazar saith , who so prayeth to god when the moon is in capite draconis , shall obtain his prayer . these planetarians , for these and the like impious devices , in pretence of a lawful science , are described in the text among witches . astrologians have also annexed to their science of astrologie , palmistrie , and physiognomie , the caelestial bodies , as they say , having fixed their characters upon the inferiour bodies of men ( as he that readeth their books may see , with the reason thereof ) and therefore these arts together with astrologie do serve them to make their prognosticks concerning the strength , health , disposition , and several events of any mans life ; which prognosticks do often happen true , because natures course may be probably conjectured by the course and character of the planets ( although these arts are much abused by wandring gypsies , who under colour of such knowledge , do commonly cheat silly people , and also rob their pockets , when they are viewing their hands and face to tell them their fortunes ; ) now herein was one difference between planetarians , or astrologians , lawful or unlawful in the scripture sence , the lawful astrologian foretelling probable events , fore-seen by natural causes upon any person , or nation ; as deborah observed the stars concerning sicera and his army ( although she knew what should come to pass more certainly by the spirit of prophesie than by the stars . ) the unlawful astrologian , or planetarian foretelling things not only probably , but certain and necessarily to come to pass , as if there were such strong inclination , influence , and co-action in those coelestial bodies , as that our earthly bodies can no way avoyd them , and as if god hath no decree but what may be fore-seen in the stars . but the scripture , and true religion teacheth us otherwise , for as a man may not be so stupid as to deny the influence of the stars , so no man may be so atheistical as to deny that divine providence ruleth all inferiour bodies ; not only in that sense , that astra regunt homines & regit astra deus , ( which is the astrologians creed ) but beyond the influence of the stars ; otherwise it were in vain to pray to god for recovery from sickness , or loss , or calamity , because haply the stars threaten death , or ruine ; in vain it were then for the elders of the church to pray over the sick , with hope of their recovery , except the stars say , amen . in vain it were then for a nation to fast , and pray for peace when the stars threaten war. in vain it were for a man to hope for prosperity in all his undertakings , by walking in gods way ( as is taught in deut. . . ) because the stars in that mans nativity threaten evil , and no prosperity to the whole course of that mans life . but as a skilful physitian may by good phisical applications of remedies lengthen the days of a man , upon whom the stars have a bad influence , and threaten death ( which astrologians themselves confess ) how much more may true religion in a man obtain a blessing for health , and prosperity , and peace , beyond what the stars do promise ? which is the whole discourse of levit. chap. . therefore it must needs follow that grace may turn away the bad influence , and vice may hinder the good influence of the stars from a man , or a nation ; and they that were such meer naturalists , as that under colour of their science in astrologie they taught the people otherwise , they were seducing witches ; and they that did seek to such for divinations , and did not regard divine providence to rule beyond the stars influence , and so neglected seeking to god in time of trouble , they were idolaters bewitched . another way might astrologians become witches , that is , if an astrologian finding that many of his prognosticks happened true , and did thereby dissemble prophesie , pretending that he did by revelation , or prophetical inspiration fore-tell those things which yet he did only conjecturally foresee by the stars , that pretence or dissimulation made him a witch , fit to seduce and mis-lead the people . so much for the third description . the fourth description . the fourth description , or term of description , of a witch in the text is conjector , a conjecturer ; that was such a one that had some particular pretence or colour whereupon he grounded his divinations , making the people beleeve that thereby he could divine or prophesie unto the people ; whereas yet it was altogether a cousening imposture , or uncertain guessing , or conjecturing , and according to that he is here described by moses as a witch ; what that imposture was , expositors have given several glosses , one exposition is , that they observed the flying of fowls , and thence gave their uncertain predictions , or divinations , but for that we finde no example in the scriptures in the original sence , and therefore leave it , and do also think , that to observe the flying of fowls for predictions of weather , as also the postures of beasts , and creeping things is no offence , nor is here forbidden . another exposition is , that they observed the intralls of beasts , from whence they pretended they did know the will of the gods ; and that was indeed of beasts that were offered in sacrifice to their idols . by which pretence being but a meer cousening imposture , they seduced the people to idolatry , and therefore were reckoned and described among witches in the text ; and for that exposition we have that example in the scriptures , ezek. . . ( which in tremellins translation is thus ) to use divinations , he will furbush knives , he will consult with idols , he will look in the liver , this is a plain demonstration of this fourth description of a witch in the text ; that is , such a one as pretended to the people that their idol gods hiding their secrets in the intralls of the sacrificed beasts , he being one of their priests , could by searching the intralls , conjecture to the people the meaning of the gods . this exposition is agreeable to that , chron. . . when manasses had built idol-altars in the house of god , it followeth immediatly in the sixt verse , et divinationibus , & conjectationibus & prestigiis usus est ; and he used divinations , and conjecturings , and juglings , all tending to one end , to seduce the people to idolatry , as followeth in the ninth verse , he made judah and jerusalem to go astray , for god had appointed his people not to inquire after uncertain conjecturings , by any idol impostures of the heathen , but to inquire after himself , by the prophets , and by his priests , by an ephod , by urim and thummim , as appeareth , sam. . . exod. . . some report that the roman south-sayers did take the anckle bone of a beast sacrificed , which bone was by them called talus in the latine , the said bone is easie to be seen in the foot of any oxe or sheep , and hath four sides equally poysed , and being cast upon a table it falleth contingently like a dye ; and therefore are the dyes called by the same name in latin tali , and when those idol priests , the roman south-sayers , would enquire of their idols for divinations , or rather give divinations in the name of their idols , they would cast that bone upon the table , and according to the several contingent falling of the bone like the cast of a dye , so they gave several conjecturing divinations , every side when it chanced upward being of a several signification , given by their idol , as they pretended ; a meer cheating imposture to seduce the people ; a lively demonstration of it may be seen among boys , casting the bone in the same manner in certain childish games called cock-up-all . it may be collected also , that the idol priests of the heathen did sometimes use this imposture for one , ( they having divers ways to delude the people ) , that was , for the priest to be blinde-folded , and one or more to touch him , and he to conjecture or guess who it was that touched him ; which was easily done by the confederacy of some stander by , some priest like himself , who gave him a private token which the people did not take notice of , but were thereby deluded , and thought him to have a prophetical inspiration from the idol gods , and this is collected from matth. . . especially if that place be compared with mark . . where it appeareth , that the corrupt jews , who had been defiled by the manner of the heathen , did blind-fold christ and smite him , and said , prophesie , who it is that smote thee ; they offering to try christ by such ways as they had seen the heathen try their prophets by , who notwithstanding were impostors and false prophets . so much for the fourth term , of description , of a witch in the text , conjector , a conjecturer . the fifth description . the fifth appellation , or term of description of a witch in the text , is prestigiator , that is , a jugler . the interpretation of this word is plain in the scriptures , that is , one that worketh false or lying wonders , or lying miracles , in opposition of the true miracles that were wrought by god , by his prophets , such were jannes , and jambres , tim. . , . as jannes and jambres withstood moses , so also do these resist the truth ; now how jannes and jambres withstood moses it appeareth , exod. . . . . god would have his prophets , moses , and aaron to be known by their miracles , that the people might beleeve that god had sent them , they wrought the miracles that god had commanded them , exod. . . but it appeareth in vers . . that these juglers withstood them , and when the messengers of god wrought true miracles , those witches wrought lying miracles in opposition of them , fecerunt similiter , they did the like . the latin translation is thus ; tum vocavit pharo sapientes & prestigiatores , ut facerent ipsi quoque magi aegyptii suis incantation bus similiter ; and pharoah called the wise men , and juglers , that the magicians of aegypt might also do the like with their inchantments ; so likewise vers . . fecerunt similtier magis suis incantationibus , the magicians did the like with their inchantments ; this word similiter , the like , or in like manner , is of great importance , least some ignorant reader of the scriptures should suppose , that the magicians did the same miracles that the prophets did , whereas those acts of the magicians were only delusions , ( although enough to blind pharaohs eyes , because god would harden his heart . ) and as it appeareth in tim. . . their actions were only mad fooleries that came to light , and were proved ridiculous , as the words import , for the craft of jugling , to them that are not acquainted with it , breedeth great admiration in the beholders , and seemeth , to silly people , to be miraculous , and yet being known is but deceit and foolery ; so that the beholder himself cannot but blush , and be ashamed to think he was so easily cousened , and did so much admire a ridiculous imposture , that craft of jugling consisteth . first , in slight of hand , or cleanly conveyance . secondly , in confederacy ; and thirdly , in the abuse of natural magick . the first is profitably seen in our common juglers , that go up and down to play their tricks in fayrs and markets , i will speak of one man more excelling in that craft than others , that went about in king james his time , and long since , who called himself , the kings majesties most excellent hocus pocus , and so was he called , because that at the playing of every trick , he used to say , hocus pocus , tontus talontus , vade celeriter jubeo , a dark composure of words , to blinde the eyes of the beholders , to make his trick pass the more currantly without discovery , because when the eye and the ear of the beholder are both earnestly busied , the trick is not so easily discovered , nor the imposture discerned ; the going about of this fellow was very useful to the wife , to see how easily people among the ancient heathen were deceived , in times and places of ignorance , for in these times many silly people ( yea and some also that think themselves wise ) will stand like pharaoh and his servants , and admire a jugling imposture ; or like the silly samaritans , acts . . who did so much admire a seducing jugler , as they said , he was the great power of god , until they saw the true and real miracles of philip , vers . . and others again on the contrary will stand affrighted , or run out of the room scared like fools , saying , the devil is in the room , and helpeth him to do such tricks ; and some saying absolutely . he is a witch , and ought to be hanged ; when as he did only act the part of a witch to enlighten , and not to deceive , that people might see and discern the impostures by which the idols of the heathen were made famous , by their jugling priests , and might laugh at their vanities ( they that would see the manner of this part of jugling , or cleanly conveyance more fully , may read master scots discovery of witchcraft , where it is set down at large , to the satisfaction of all those that are not wilfully ignorant ; as also briefly afterward in this fifth description , after pag. . and now for illustrating of the history of pharaohs magicians , i will parallel this hocus pocus , or english jugler , a little with them ; they are called prestigiatores , juglers , exod. . . and yet in the same verse , and also in vers . . it is said , they did in like manner by their inchantments ; why with their inchantments ? not that jugling and inchanting are one and the same imposture , but the reason is , because when they wrought a jugling trick , or lying miracle , they always spake a charm , or inchantation immediately before it , like to that of our english jugler aforesaid , to make the delusion the stronger , by busying the senses of hearing and seeing in the spectator both at once , for a charm , or inchantation was only a composure of words to delude people , who thought that words spoken in a strange manner had vertue and efficacy in them ( as may be seen more fully in the sixth description following ) therefore are they said to work their false miracles by their inchantments , because they seemed to silly beholders to do them by their inchantations or words , when as indeed they did them only by slight of hand , or cleanly conveyance called legerdemain ; and they that are well acquainted with this craft of jugling , may easily conceive how these magicians did their feats without so much admiring them , when they read the history , as if they had done great wonders , which were only delusions ; the second and third miracle , that they dissembled , do plainly appear in the letter of the history , exod. . . they seemed to turn water into bloud , fecerunt similiter , and yet mark well the history , and yee shall see there was no water in aegypt , for moses had turned it all into bloud before , vers . . . . . so then they could finde no river or pond to do that feat in , it must needs follow then , that they sent for water where it was to be had , which was no nearer than goshen , and so shewed a petty jugling trick before pharaoh in a room , with a bowl or tray of water , setting it upon the ground , and by slight of hand conveying bloud into it to colour it ; so likewise for the third miracle which they dissembled , chap. . . it was necessarily done by a such vessel of water ; for they could not finde any other water free in all aegypt , which were not already full of the abundance of frogs , vers . . . and what common jugler might not easily dissemble that miracle , by setting a bowl of water down before pharaoh and his servants , and by slight of hand conveying in three or four frogs , and so holding up their staffe , and speaking certain words to make it seem to silly spectators that the waters brought forth those frogs ; the first miracle indeed seemeth more difficult to dissemble , and yet not so difficult if you saw it acted , for what is easier than for a cunning jugler to hold up a staffe as if he would throw it down , and then to speak a lofty inchantation , to busie the intention of the spectators , and then with slight of hand to throw down an artificial serpent instead of his staffe , and convey away his staffe , that so they might think his staffe was turned into a serpent , for these histories are set down according to the apprehension of the deceived beholders , and not that the magicians did them really , for then we must beleeve that they wrought real miracles as the prophets did , which were an ignorant and absurd tenent ; whereas the scriptures do manifest that they were only mad fooleries , and were discovered and came to light , tim. . . yet many are so stupid , that rather then they will not have them really done , they say they were really done by the power of the devil , and so ascribe power to the devil for working miracles , whereas we never read in the scriptures that the devil may have any supernatural power ascribed to him , but is only the father of lyes . the same kinde of jugling tricks were the impostures of simon magus , in acts . . which although the people did for a time behold with admiration , yet when they saw real miracles wrought by philip , vers . . . they beleeved him , and not the impostor any longer , for they did easily see a difference between real miracles , and cheating impostures . some again will have it , that these acts of pharaohs juglers , and others in the scriptures might be real as they seemed to be , and yet brought to pass by the profoundness of the art of magick , which art is of greater force ( say they ) than jugling , or else why were they called in the same verse , exod. . . juglers , wise men , and magicians all at once ? but let not any be so weak in understanding as to think , that any art in the world could do that really that required a miraculous hand of power to do , for this is the essential or formal reason of a miracle to be done by a power supream , and beyond the power of man or devil , or the vertue of any art ; and for this word , magicians , in its own proper sence it is taken for wise and learned men , in astrologie , and other arts wherein schollers are instituted ; and so there is no difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek , neither was it taken in any other sence among the ancient , and such were they that came to christ and offered gifts , matth. . . . called magi ; in this sence also it is said , that moses was learned in all the wisdom of the aegyptians , acts . . and here in exod. . . these juglers are called magi , wise men , and learned , because they pretend so , and were so thought by the people , whereas they were indeed but cheating impostors , but because they and many other cousening mates mentioned in the scriptures , have by usurpation obtained that appellation from the people , magicians , or wise men , therefore it is used and taken by some writers for such as use all cousening diabolical impostures ; yet moses here in this place of exod. . . gave them not that manner of name or appellation , only magicians , but withall describeth them by their peculier appellation , that is juglers ; and so in all the old testament , where magician is taken in the worst sence , it is not set alone , but conjoyned with some other terms of an impostor for a more full description , so that a magician in the worst sence in the scripture phrase is only an impostor , or deceiver ; in the best sence , a learned wise man , therefore no real miracle , but only delusions can bee wrought by magick . i said a little before , that this craft of jugling consisteth of three things ; the first is , slight of hand , or cleanly conveyance ; the second is confederacy , that is , when many or few agents do agree together in bringing to pass cheating impostures , contrary to the truth . an example of this wee have in the history of bell , the idol , in the book of daniel , which though it be called apocripha , and doubtful whether it be a true history , yet this example whether it bee true or not , it doth plainly demonstrate the witchcraft of idol priests by confederacy , which is one main arm of the craft of jugling , wisd . . . . it appeareth plain how they confederated together in extolling the idol , to uphold it for their own delicious maintenance , and to seduce the king and people to idolatry , by making them beleeve that bell did eate up all the daily provision that was set before him , whereas they themselves , with their wives and children , came in at secret doors in the night , and did eate up and carry away all that was provided at the kings charge , until daniel discovered that their jugling imposture ; and although there be not so plain a demonstration of the jugling impostures of every idol spoken of in the scriptures , yet no idol but had the like delusions ; for they built their idol houses on purpose with several slights , and secret conveyances to bring their jugling tricks to pass , and had daily new inventions of new impostures whereby they deceived the world , and seduced them to idolatry , therefore elijah , king. . . would not trust the priests of baal to remain in their own idol house , when he would discover them to the people , but caused them all to come forth to mount carmel , and then he said , as in vers . . the god that answereth by fire , let him be god. why did he cause the king to command them all to mount carmel ? the reason was , because if they might have acted their part in their idol house , being built with secret conveyances for all deceit , they might have secretly fired the oblation , and so might have deluded the people , still making them beleeve their idol had answered them by fire , but being in mount carmel , remote from their idol house , they could only act the part of mad-men , cutting themselves that the people might have somewhat to gaze at , but could bring nothing to pass to save their credit , or their lives ; the deluding impostures of the priests of baal , are called praestigiae isabelae , king. . the juglings or witchcraft of jezabel , because she being an idolatrous woman maintained those priests of baal in their witchcraft , or delusions , to seduce the people to idolatry . the third branch whereupon this craft of jugling consisteth , is the abuse of natural magick , that is , the abuse of their knowledge in natural causes , as for instance in some few ; take woolfs dung , and carry it in your pocket that it may take the heat of your body , and it will make any mad bull , or other cattel of that kinde to fly from you , and to run very farre away from their pasture to the admiration of the beholders . take a peece of paper and rub one part of it with fresh lemmon peele , and dry it again a little , and then dip your pen in inke , that is made of stone blew , steeped two or three days in cold water , and write upon the place that had the tincture of the lemmon peele , and it will write a pure bright red , and then with the same pen and inke write upon another place of the paper , and it writeth blew , whereby there is caused great admiration in the beholders , to see a man with one pen , and one and the same inke write red and blew . albartus magnus , and also misaldus do write of many wonderful things that may be done by the knowledge of natural causes , or the secrets of nature , which although many of them be false , yet for such as are true , they may bee lawfully done ; and therein we may glorifie god , in beholding the wonderful works of his hands , in the secret causes of things . but now for the abuse of these things , as namely by the doing of these things to seduce the people , by making silly people beleeve we do them by a miraculous power , thereby pretending our selves to be prophets , as did simon magus in the acts ; this is right jugling witchcraft , or to make the people beleeve that they are done by the power of some idol , thereby to seduce the people , or any way to affront the prophets , by comparing them with true miracles , to withstand the truth , as pharaohs magicians did , were right witchcraft . so likewise for the oyntment called unguentum armaxisum , or weapon salve ( that is an oyntment made of such ingredients , as by anointing the weapon wherewith a man or beast is wounded , it healeth the wound ( if it be true by certain experience , as many phisitians and chyrurgions do affirm ) it may lawfully be used , and we may glorifie god in the use of it , who hath given such excellent secret qualities to the creatures , which are made for the use of man. also jacob used the peeled rods , which by their secret operation being set before the sheep in the heat of their generation , caused them , by beholding them in their conceiving , to conceive and bring forth party coloured lambs ; but if any man shall use these secrets to this end to make the people beleeve they are prophets , and do them by a miraculous power , that so they may seduce the people to errour under a colour of working miracles , such men are seducing witches . thus a planetarian abusing the lawful science of astrologie may become a witch , not only under the notion of planetarian , but of a jugler ; as for instance , pedro mexi● a spanish historian , writeth of one columbus , who coming to an island in the new-found world called hispaniola , desired traffick with the natives for victuals , which they denying , he told them they should all dye of the plague , and for a sign hereof they should see the moon as red as bloud at such a time , and contrary to her former condition ; afterward they beholding the moon eclipsed at the same time fore-told by columbus , and knowing no rules of astrologie , they beleeved his words and craved pardon , and brought him supply of victuals ; this was but a remiss degree of deceiving witch-craft , or rather a cheat , because it tended not to idolatry , but yet in the act it self , pretending falsly a miraculous power , it was jugling witch-craft . it is now fully demonstrated what a jugler is in the scripture sence , but yet moses mentioneth both sexes in the scriptures , for it is written , exod. . . praestigiatricem ne sinito vivere , suffer not a jugling woman to live . this is not any thing different in nature from praestigiator a jugling man , but only in sex , as if he had said , as you ought not to suffer jugling seducing men to live , so likewise if there be a woman found among you that useth this craft of working false miracles , to delude and seduce the people to idolatry , although she be the weaker sex , to whom mercy might seem to be due , yet suffer her not to live ; all one in sence with that levit. . where witches of both sexes are mentioned in one verse ; if man or woman be a giver of oracles , or divinations , or a south-sayer , they shall be put to death ; yet whereas moses , in all the law , speaketh more fully of witches in the masculine , than in the female sex ; it confuteth that common tradition of people that witches are most of the female sex. here i am compelled ( for the satisfaction of some that are so weak in capacity that they will rather stand to cavil in a disputative way , than to understand things that are not in themselves disputative , but demonstrative ) to demonstrate some few of the most admired tricks of common jugling . first , a jugler knowing the common tradition , and fooli●● opinion that a familiar spirit in some bodily shape must be had for the doing of strange things , beyond the vulgar capacity , he therefore carrieth about him the skin of a mouse stopped with feathers , or some like artificial thing , and in the hinder part thereof sticketh a small springing wire of about a foot long , or longer , and when he begins to act his part in a fayr , or a market before vulgar people , he bringeth forth his impe , and maketh it spring from him once or twice upon the table , and then catcheth it up , saying , would you be gone ? i will make you stay and play some tricks for me before you go , and then he nimbly sticketh one end of the wire upon his waste , and maketh his impe spring up three or four times to his shoulder , and nimbly catcheth it , and pulleth it down again every time , saying , would you be gone ? in troth if you be gone i can play no tricks , or feats of activity to day , and then holdeth it fast in one hand , and beateth it with the other , and slily maketh a squeeking noyse with his lips , as if his impe cried , and then putteth his impe in his breeches , or in his pocket , saying , i will make you stay , would you be gone ? then begin the silly people to wonder , and whisper , then he sheweth many slights of activity as if he did them by the help of his familiar , which the silliest sort of beholders do verily beleeve ; amongst which he espyeth one or other young boy or wench , and layeth a tester or shilling in his hand wetted , and biddeth him hold it fast , but whilst the said boy , or silly wench thinketh to enclose the peece of silver fast in the hand , he nimbly taketh it away with his finger , and hasteneth the holder of it to close his hand , saying , hold fast or it will be gone , and then mumbleth certain words , and crieth by the vertue of hocus , pocus , hay passe prestor , be gone ; now open your hand , and the silly boy or wench , and the beholders stand amazed to see that there is nothing left in the hand ; and then for the confirmation of the wonder , a confederate with the jugler , standeth up among the crowd ( in habit like some country-man or stranger that came in like the rest of the people ) saying , i will lay with you forty shillings you shall not convey a shilling out of my hand ; it is done saith the jugler , take you this shilling in your hand , yea marry ( saith he ) and i will hold it so fast as if you get it from me by words speaking , i will say you speak in the devils name , and with that he looketh in his hand in the sight of all the people , saying , i am sure i have it , and then claspeth his hand very close , and layeth his other hand to it also , pretending to hold it the faster , but withall slily conveyeth away the shilling into his glove , or into his pocket , and then the jugler cryeth , hay passe , presto vade , jubeo , by the vertue of hocus pocus , t is gone ; then the confederate openeth his hand , and in a dissembling manner faineth himself much to wonder , that all that are present may likewise wonder ; then the jugler calleth to his boy , and biddeth him bring him a glass of claret wine , which hee taketh in his hand and drinketh , and then he taketh out of his bagge a tonnel made of tin , or latine double , in which double device he hath formerly put so much claret wine as will almost fill the glass again , and stopping this tonnel at the little end with his finger , turneth it up that all may behold it to be empty , and then setteth it to his fore-head , and taketh away his finger , and letteth the wine run into the glass , the silly spectators thinking it to be the same wine which he drank to come again out of his fore-head ; then he saith , if this be not enough i will draw good claret wine out of a post , and then taketh out of his bagge a wine-gimblet , and so he pierceth the post quite thorow with his gimblet ; and then is one of his boys on the other side of the wall with a bladder and a pipe ( like as when a clister is administred by the phisician ) and conveyeth the wine to his master thorow the post , which his master ( vintner like ) draweth forth into a pot , and filleth it into a glass , and giveth the company to drink . another way it is very craftily done by a spanish borachio , that is a leather bottle as thin and little as a glove , the neck whereof is about a foot long , with a screw at the top instead of a stopple ; this bottle the jugler holdeth under his arm , and letteth the neck of it come along to his hand under the sleeve of his coat , and with the same hand taketh the tax in the fasset that is in the post , and yet holdeth the tax half in and half out , and crusheth the bottle with his arm , and with his other band holdeth a wine-pot to the tax , so that it seemeth to the beholders that the wine cometh out of the tax , which yet cometh out of the bottle , and then he giveth it among the company to drink ; and being all drunk up but one small glass at the last , he calleth to his boy , saying , come sirrah , you would faine have a cup , but his boy makeeth answer in a disdainful manner , saying , no master not i , if that be good wine that is drawn out of a post i will lose my head ; yea sirrah saith his master , then your head you shall lose ; come sirrah , you shall go to pot for that word ; then he layeth his boy down upon the table upon a carpet , with his face downward commanding him to lye still , then he taketh a linnen cloth , and spreadeth it upon the boys head broad upon the table , and by slight of hand conveyeth under the cloth a head with a face , limned so like his boys head and face that it is not discerned from it ; then hee draweth forth his sword or falchion , and seemeth to cut off his boys head ; but withall it is to be noted , that the confederating boy putteth his head thorow a slit in the carpet , and thorow a hole in the table made on purpose , yet unknown to the spectators , and his master also by slight of hand layeth to the boys shoulder a peece of wood made concave at one end like a scuppit , and round at the other end like a mans neck with the head cut off , the concave end is hidden under the boys shirt , and the other end appeareth to the company very dismal ( being limbned over by the cunning limbner ) like a bloudy neck , so lively in shew that the very bone and marrow of the neck appeareth , insomuch that some spectators have fainted at the sight hereof ; then he taketh up the false head aforesaid by the hair , and layeth it in a charger at the feet of the boy , leaving the bare bloudy neck to the view of the deluded beholders , some gazing upon the neck , some upon the head , which looketh gashful , some beholding the corps tremble like a body new slain ; then he walketh by the table , saying to the head , and the seeming dead corps , ah ha , sirrah , you would rather lose your head then drink your drink , but presently he smiteth his hand upon his breast , saying , to speak the very truth in cool bloud , the fault did not deserve death , therefore i had best set on his head again ; then he spreadeth his broad linnen cloth upon the head and taketh it out of the charger , and layeth it to the shoulders of the corps , and by slight of hand conveyeth both the head and the false neck into his bagge , and the boy raiseth up his head from under the table ; then his master taketh away the linnen cloth that was spread upon him , and saith , by the vertue of hecus pocus , and fortunatus his night cap , i wish thou mayest live again ; then the boy riseth up safe and well , to the admiration of the deluded beholders . these and the like jugling tricks ( some whereof are done meerly by slight of hand , some have a help from false instruments , as false knives , false boxes , false locks , false wasecoats , and the like , are many of them demonstrated by master scot , and many are daily invented , which are all done by common reason , without the least compact with the devil , ( unless they do them to seduce , and then the devil is indeed in their heart , as he was in simon magus , in the acts , and is in every wicked man. ) and yet sometimes it hapneth , that if here have been any university schollars at the beholding , or at the acting of these common tricks , they have gone out and fallen into a dispute upon the matter , some saying , sensus nunquam fallitur circa proprium objectum , some have said that the jugler by his familiar doth thicken the air , some again that he hurteth the eye-sight , and so deceiveth the beholders ; and in all their discourse they shew themselves very philosophical , but very little capacious . and cooper writing upon that subject , hath pretended to shew himself theological , but betrayeth himself to be very silly , blinde , and ignorant . it being fully demonstrated what a jugler is in the scripture sence , let every one consider seriously who be the juglers , of this and former ages , that ought to be put to death by the law of moses , we might think that no man were so silly and foolish to think that it is meant common juglers , who play their tricks in fayers and markets , nor gentlemen who sometimes in imitation of them , do in sport , play tricks of slight of hand , or legerdemain , with confederates or without , for it is most certain and true , that if it bee rightly understood , that these do a great deal of good , that recreation tending rightly to the illumination of people of all sorts , to shew them the vanity and ridiculousness of those delusions and lying wonders , by which men were so easily deluded in old times by pharaohs magicians , by simon magus , and elimas the sorcerer , and now adays by our professed wizzards , or witches , commonly called cunning men , or good witches , who will undertake to shew the face of the thief in the glass , or of any other that hath done his neighbour wrong privily , when as they do all by jugling delusions , and are themselves right witches , that cause men to seek to the devil for help , that will undertake and promise to unwitch people that are ( as fools commonly say ) bewitched ; these common sporting juglers also may illuminate people to see the jugling witchcraft of popish priests , in causing rhoods to move their eyes and hands in compassion to peoples prayers , of which you may read more fully afterward . yet in queen elizabeths time , as appeareth in mr. scots discovery of witchcraft , in the fifteenth book , chap. . there was a master of arts condemned only for using himself to the study and practise of the jugling craft , how justly , i will not controvert ; but this i say , that if a man may not study and practise the discovery of chears without being a cheater , nor the discovery of witchcraft without being accounted a witch , it is the way for witches and cheaters to play their pranks , and no man able to tax them , or accuse them , or to say who they are that are witches ; and this foolish nice censuring , and ignorant condemning hath bred great and general ignorance of this subject of witchcraft ; which god himself describeth so often in the scriptures , for people to know and avoyd the practise of seducing , or being seduced by it , but for that master of arts before named , the lord of leicester having more wisdom in some things than some had , did protect him for a time after he was condemned , but what became of him is not mentioned , but yet if he had been a jugler , or practiser of that craft to this end , to withstand the prophets when they wrought true miracles , as pharaohs juglers withstood moses , or if he were one that practised it to seduce the people after lying delusions , to magnifie himself as a false prophet , like simon magus in the acts , or to cause people to ascribe miraculous power to him , or to seek to the devil as our common deceivers , called good witches , do , he was deservedly condemned ; but to study witchcraft , and actually to demonstrate it by practise , to shew how easily people were and may be deluded by it ( seeing god hath commanded witches to be put to death , and what they were or are , is not now a days fully understood ( no not by the learned ) is no more deserving death than for master scot to write a book in the discovery of it , or for a minister to discover to the people the danger of an idol ; to which witchcraft is necessarily joyned as an upholder and companion , or for a minister to shew the secret and dangerous nature , and several windings of sin and satan ; for the essence of a witch is not in doing false miracles , or any other witchcraft by demonstration or discovery , but in seducing people from god , and his truth ; as for example , pharaohs magicians in that they did throw down their stafle , and made it seeme to be turned into a serpent , to the end to withstand moses , and to seduce the aegyptians , they were absolute witches , but if any man now do the very same , or had then done it to discover the jugling deceit of it , hee is no witch , but a teacher and instructer of the people . so again for another example , he that goeth behinde a rhood , or other popish image , and draweth the secret wiers that causeth the eyes and hands of the image to move , to the end to delude and seduce the people to idolatry , by admiration of it , as popish priests do ; he is an absolute witch , but he that goes behind it , and acteth the same part , and then cometh out and sheweth people the imposture , and sheweth them the wyers and secret delusions , is not a witch , but a discoverer of a witch ( that did it to the end to seduce ) and a teacher and illuminator of the people . see more in the sixth description . but we must know that in queen elizabeths time the protestant religion being then in its minority , when as popery was but only suppressed , and not worn out of the memory , nor out of the hearts and affections of men ( that yet in outward shew were protestants ) it was a brief tenent in the universities , that he that did but study and contemplate upon this subject of witchcraft was a dealer with unlawful and vain science , and ought to be censured for a witch , and by this subtill tradition they feared all students , that no man dared to search into the bowels and secrets of that craft , least ( as they knew full well ) thereby he should discover to the world the secret impostures of the popish religion , which is altogether upheld by witchcraft , of which religion , many stood daily in expectation to have it set on foot as brief as ever , when ( as they hoped ) the times would change . hath god given nine several descriptions of witchcraft at once ? deut. . , . and reiterated them in many places of scripture that we might take notice , who and what they are , with the mystery of iniquity , and delusions that they practised ? and shall not we study and contemplate upon it ? by this vain tradition were many of their devillish witchcrafts concealed , and came not to light , for many years , to the view of the world ; example of that popish idol , cheapside crosse , which stood for many years like the golden image of nebuchadnezzar , few men knowing the jugling witchcraft that was therein , untill at the command of the parliament it being pulled down , there were found therein the severall slights to move the arms , eyes , and heads of the images , and the pipes to convey the water to make the images shed tears in compassion to the peoples prayers , and to convey milk into the breasts of the image of the virgin mary , that the poor deluded people ( seeing such lying wonders , as images of gold , to move , to weep , and shed tears in abundance , and milk to drop out of the virgins breasts , through her earnest labouring with her son to hear , and grant the prayers of the people ) went home , bewitched to that devillish idolatry by that grand witch , that whore of rome that hath deceived all nations with her witchcraft , revel . . . yet , to the grief of the hearts of this popish crew , in the beginning of the reign of queen elizabeth , many of their devillish witchcrafts were daily discovered , as in master lumberts book of the perambulation of kent it appeareth , was discovered the rhood of grace in kent , who was always accompanied and helped by little st. rumball , which idol as mr. scot noteth in lib. . chap. . was not inferiour in all deluding impostures to the great idol apollo ( or apollos oracle ) whose priests were the grand witches of the world in its time ) yet afterward the wires that made the eyes of the images to goggle , and the pins and instruments for several delusions were discovered , with all the witchcraft of the jugling priests , with every circumstance thereof , which image and instruments were openly burnt together , by the authority and command of the queen . and now it falleth in my way to speak of another grand witch of the world , that is , mahomet , the great idol of the turks , who by his juglings and divinations hath seduced a great part of the world to an idolatrous worship , so absurd and silly , that his disciples are ashamed to let any christians come neer the place of his supposed sepulchre at mecha , lest they should laugh at their folly in worshipping an iron sepulchre , therefore all christians are forbidden to come within five miles of that place upon pain of death ; and because various reports have been abroad by several authors concerning this deceiver of the world , i will only cite the most allowable reports confirmed by lampadius in mellificio historico , and also by gulielmus biddulphus an english travellor ( called , the travels of certain english-men into farre countries ) very agreeable to the foresaid lampadius ; ) this devillish impostor mahomet desiring to magnifie himself among the people , did first of all delude his wife , making her beleeve that he was a prophet of god , for having the falling-sickness , with which he fell often , and lay like a man in a trance , he told his wife that gabriel the arch-angel did often appear to him , and reveal secrets from heaven , and for the confirmation thereof sergius a wicked monck , who was his instructer , affirmed . that gabriel did use to appear to all prophets , and so both of them together did perswade the silly woman that the reason of his falling in a trance was , because the angel was so glorious that he was not able to behold him without falling , and that all the time of his lying thus prostrate the angel was talking with him ; this silly woman rejoycing in this , that she was married to a prophet , reported the thing among other women , so that in time this fellow obtained among pratling women , and common people , the name of a prophet ; the devil by this fellow taking occasion , and waiting his opportunity to deceive the world ( as also by sergius the monck who was his companion ) it hapned about the year of our lord christ , . about which time also began the antichristian popedome at rome ) that heraclius the roman emperour , makeing use of the armies of the sarazens against the persians , ( and not giving them their daily pay or stipend , which they expected and required of his captains over them ) they revolted from him ; then this mahomet , with his companion sergius seconding him ) became the head of the rebellion , or at least desired so to be thought by the people , that so he might any way become great among them ; but the souldiers not much regarding him , sergius and he did so use their wits to perswade them , telling them , that he was ordained by god to that end , and sent by the angel gabriel to bring the people to the worship of god by the power of the sword ( for said he , christ came only by miracles and signs to perswade , but i am the next prophet , and the last that shall come , and am to compel people by the sword ) so that partly by subtilty , and partly by compulsion hee drew a mighty army to him , to the overthrow of the emperours power in those parts , from whence came that mighty empire of the turks ; and because that sergius had counselled him , that the only way to increase in strength was to set up a new religion , he gathered unto him besides sergius , john presbyter an arrian heretick , and selan a jewish astrologian , and another barran , persam jacobitam ; who together , that they might draw all people after him , coyned a religion , partly of the circumcision , that so he might win the jews , and the saracens ( who coming of ishmael , do use the circumcision of abraham to this day ) and were called saracens , because hagar was sarahs maid , and hagarens from their mother hagar ) and partly of christianity , that so he might win christians ( for the turks do acknowledge christ to have been a prophet , but they deny his divinity , and his satisfaction for the sins of man , for they say that god had no wife , and therefore could have no son ; and of this and the like silly conceits is composed the turkish alcoran ) and that he might distinguish his sect from jews and christians , he hath instituted his sabbath on the friday , and for the inticing of all men to his religion , he telleth them , that they that fight boldly for his worship , shall ( if they bee slain ) enter directly into paradice , where they shall injoy plenty of pleasures , meat , and drink , and pretty wenches abundance , and with these hopes ( saith lampadius ) his souldiers are so bewitched that they are always furious and greedy of fighting , be their danger never so great . much more is reported of this impostor by several historians , but i have only described him briefly by these his seducements , ( although he had many more ) wherein may be noted that he was a jugling false prophet , in faining himself to be in extasie of minde , in a miraculous manner talking with the angel gabriel ( according to this fifth term of description in the text ) whereas he was only visited with the fits of his epileptick disease ; and in that he pretended these absurd fantasies to be revealed to him by the angel , he was a diviner , and a lying enthusiast ( according to the second term of description in the text ) in both which sense sergius the monck , and the rest of his companions aforesaid , who joyned with him in his delusions , were witches also ; and herein it is strange to see the world of people that are infatuated by so groundless a religion , for were it not for the stupidity of mens mindes and understanding , god did enough discover this mahomet ( the founder of this turkish religion ) to bee an impostor ) at his death , for when hee boasted himself that at his death he would rise again the third day as christ did , albunar , one of his disciples , to try the truth of his doctrins and vaticiniations , gave him a cup of deadly poyson , which being drunk he swelled and dyed , and some hoping to see his resurrection let him lye twelve days above ground , untill he stunk so intollerably that all men left him ; and upon the twelfth day albunar coming to view his corps found his bones almost bare , his flesh being eaten with doggs ; wherefore he gathered his bones together and buried them in a pot , yet for the establishing of the empire , to his successors , they maintain still his religion , and have made him an iron sepulchre at mecha . so much for the fifth description of a witch in the text , prestigiator , a jugler . the sixth description . the sixth description of a witch in the text , is , incantator , or utens incantatione , that is , an inchanter , or user of charms , or a charmer . a charm ( as is said before in the fifth description ) is only a strange composure of words to blinde the understandings of people , it pretending that by vertue of words great matters were brought to pass , and these charms were used either before a jugling trick , to busie the mindes of the spectators , to make the trick pass the more currently without being perceived , as pharaohs juglers used them , who are said to do that which they did with their inchantments , because they seemed to do things by vertue of words spoken , which were not done at all , but only dissembled by the jugling craft ; ( which demonstration of a charm , or incantation used in that kinde is also set down in the fifth description ) or else otherwise these charms were used or spoken alone without a jugling slight , and thereby was pretended , that by vertue of such and such words spoken , such things should come to pass as the party desired , who inquired after charmers for matters of concernment ; sometimes these charms were given in writing for a man to wear about his neck , or to carry in his pocket , pretending that by vertue of those words his matters should be brought to pass , whereas words of themselves either spoken , or written , have no force to bring any thing to pass ; neither was it the word ephatha , mark . . that opened the ears of the deaf ( as some inchanting wizards would make people beleeve it was ) but the power of him that spake it ; yet such was the manner of the idol priests , and false prophets , that whereas gods prophets spake words in the name of the lord , and the things they spake came to pass by gods power , those idol priests and false prophets pretended , that by vertue of words they could bring to pass the like , and so they led the people a whoring after them , to regard more their foolish deluding charms , than the power of god , that bringeth all things to pass . the roman south-sayers gave their charms in verse , from whence is derived the word charm , from carmen , signifying a verse , or a charm ; the manner of charms sometimes consisted in blessing and cursing , the inchanter pretending , that by vertue of a charm he could bless , and that they were blessed that carried such words about them written in a paper , or that had such words spoken to them , or in their behalf by the charms ; and that by vertue of an incantation pronounced against any man , that man was cursed , and that he that carried such a charm with him , his enemies were cursed , and should fall before him . elisha indeed cursed two and forty children in the name of the lord , and they were accursed , because it was the wrath of god pronounced against them by his prophet , king. . . but hee that imputeth it to the vertue of a curse , and useth such words as elisha spake to bring such a thing to pass , against an enemy , without warrant from god , hee is an inchanting witch ; and he that trusteth to such words meerly for the vertue of words , either of blessing or cursing , is an idolater , not discerning the power of god , the curse without cause shall not come , prov. . . neither shall blessing or cursing prevail any thing if it be not from the lord ; if micaiah had prophesied good to the king of israel , as he would have had him , it had not availed , but it had been a meer charm , that is , a meer composure of unwarranted words , king. . . and yet his false prophets could please him well , making him beleeve that by vertue of their pretended prophesie ( which was but a meer charm ) all things should go well with him , king. . , , . a more plain demonstration of this discourse is the history of balaam , numb . . . balac sent to balaam to curse the people of israel , but he concludeth , numb . . . there is no inchanting against israel , for had balaam played the inchanting witch , as balac would have had him , it had availed nothing , because charms are of no force , no more than divinations , which are only given by deceiving witches to cheat idolatrous fools of their mony . and in chap. . vers . . it is said , balaam went not as formerly to fetch inchantments , or incantations , that is , groundless and unwarranted execrations , which are but charms of no force , but only to delude the hearers ; for it is understood in the chapter and verse aforesaid , not that balaam had formerly gone to fetch incantations , for it is said in chap . vers . . and chap. . , , . verses , he went to inquire of the lord ; but here in chap. . . it is spoken according to the intention of balak and his princes , for they desired that balaam would but curse israel , whether he had warrant or not , supposing the words being but spoken by him were sufficient , as is said in chap. . vers . . and chap . vers . . which intention of theirs is here in chap. . vers . . called fetching of incantations , for it implyeth the foolish supposition of balak and his princes , which they expressed in chap. . vers . . that whomsoever balaam cursed were accursed , and whom he blessed were blessed ; for if a very prophet should so farre transgress , and go without warrant from god in blessing and cursing , or prophecying , that prophet were no more a prophet , but an inchanting deluding witch , and his words would not be worth regarding ; and this is a sufficient demonstration of a charmer , or inchanter , or user of incantations , being the sixth term of description in the text , that is , that maketh any composure of words to delude the people , pretending to the people any vertue in words to bring things to pass , and so causeth people not to discern the power of god that bringeth all things to pass , but to impute things to the power of words , being but charms , or incantations . and indeed the fore-named history of balaam , if it be rightly observed , is a large and a plain demonstration of the vanity of this sort of witchcraft , whereby people were commonly seduced by false prophets , or witches , by listening only to the sound of words , and not to god the only disposer and bringer of all things to pass ; for it appeareth in the history , that when balak had caused balaam to try all the ways that could be to curse the people by charms , and he could not ( because god gave him no warrant , and he knew it was in vain to do it without warrant ) yet balaam transgressing the word and command of god , shewed to balak the only way to bring a curse upon israel indeed , and that was by seducing them to idolatry , and causing their god to bee angry with them , as appeareth , numb . . . where it is to be marked , that although in that verse this counsel of balaam to balak is not set down at large , yet the effect thereof appeareth in the next chapter , and also in revel . . . and jude , vers . . where we may see that balaam for reward taught balak to lay a stumbling-block before the people , to cause them to fall , that stumbling-block were the idols of moab , which they being defiled withall , brought down the frowns of god upon them , numb . . . but to hurt them with charms or incantations , was a vain and idolatrous superstition of balak , and if balaam had answered his expectation , he had been indeed a jugling witch . the manner of heathen kings was , to strengthen themselves in their kingdom ( as they thought in their idolatrous credulity ) by these inchantments , supposing , that if their inchanting false prophets , ( which were also planetarians , and south-sayers , and jugling deluders ) did but utter their inchantments , ( being pretended prophecies , and cursings artificially composed ) against their enemies , that then their enemies should fall before them ; and this is manifest in the scriptures , not only of balak , but of the king of babel , and of the chaldeans , isa . . . stand now with thy inchantments wherewith thou hast laboured from thy youth , if perhaps thou maist profit , if perhaps thou shalt shew thy self strong . this also was ahabs idolatry , when he desired micaiah to prophesie good unto him against ramoth gilead , thinking by vertue of ungrounded prophecie ( which had been but a meer composed charm ) hee should prevail , king. . . here may arise a question , whether every one that curseth his neighbour be a witch or not , according to this sixth description in the text ? to this i answer , that all blessing and cursing is not the formal essence of an inchanter , for every one ought to bless , luke . . and he indeed that curseth his neighbour , saying , a plague take him , or i would he might break his neck , or never come home again , is a cursing railer , like shime● , and a wicked breaker of gods law , for we ought to pray for our enemies ; but all this kinde of passionate cursing doth not make an inchanter , or witch , but that blessing or cursing that maketh an inchanter or witch , or is of the essence of an inchanter , is the professed craft of composing blessings and cursings , whereby they drew the people a whoring after them , making them beleeve , that by vertue of charms , whomsoever they blessed were blessed , and whom they cursed were accursed , as balak and his princes being trained up in that kinde of idolatry , thought , and said of balaam ; and had balaam answered them according to their expectations , he had been an inchanter , or witch , or false prophet ; this description of a charmer , as also all the nine terms of description of a witch in the text , being only descriptions of false prophets that seduced the people ; and whereas gods prophets blessed in the name of the lord , as isaac blessed jacob , or cursed , or pronounced a curse , as elisha against the forty and two children , king. . . and in all this , and in all other prophesyings they did nothing of themselves , nor could any whit transgress the word of the lord ; so on the contrary , false prophets would give divinations for rewards without any warrant or command from god ; as balak supposing balaam would doe , sent the reward of divinations , numb . . . ( that is there to be taken ) he sent the reward of inchantments , or incantations ; for divinations against any man , that is unwarranted prophesying against any man , is inchantments ( divinations properly pretending predictions , and manifestation of things hidden , being the second description ) but to use any composure of divining words , thereby to cause any thing to come to pass , as balak thought balaam could do , and as ahab thought micaiah could doe , is incantation , or inchanting here . here may arise another question , whether was balaam a witch or not , as some have supposed ? answ . if he was a witch , it must be according to some one term of description in deut. . , . but which of these can we call him ? inchanter he was none , for he refused to do it , although he was offered a reward . surely balaam was a prophet of god , whom balak thought could bring things to pass by his own power , he not discerning the power of god. all that we read of him in uttering of his parables was to this end , that israel was blessed , and incantations or cursing could not hurt them . the history is a real prophecie acted by balaam by gods appointment , concluding all in this one doctrin , that the only way to bewitch israel , was , to lay stumbling-blocks before them , to insnare them with sins , and to bring down gods judgements upon them , numb : . . revel . . . yet the calling of this a prophecie seemeth to be contradictory to the scriptures , for how could he be said to be a prophet of god , that taught balak how to bring a curse upon israel ? but if we mark well the history , it may seem to some to be ful of contradictions , as in numb . . . god said to balaam , go not , and vers . . rise up and go with them ; and vers . . the wrath of god was kindled because he went ; and vers . . balaam said , if it displease thee , i will return home again ; and vers . . the angel said , go with the men ; what is the meaning of this , go not , and yet go so often repeated ? that is , go not according to the hire and request of balak to play the inchanter , but go to do the work of a prophet , to shew the vanity of balak his thoughts , who thinketh that words can prevail either to bless or to curse without warrant from god ; and so balaam as a prophet obeyed the lord , and did as the lord commanded him , as appeareth in all the history ; but yet it appeareth , revel . . . hee taught balak to lay a stumbling-block before the people , was that the part of a prophet ? yea according to the fore-named seeming contradictions it was , and it was not ; for in the truth of the doctrin that he delivered to balak , that that was the only way to bring a curse upon the people , to cause them to commit idolatry , it was the part of a prophet , but in that it became a snare to israel , it was the part of a witch , or a false prophet , yet god would have such a thing come to pass by his prophet for the full illustration of this doctrin in the scriptures , ( for our sakes ) that no inchantment can hurt us , but the only thing that can hurt any man is sinning against god , as god hath taught us elsewhere , deut. . the fourteen first verses , the only way to be blest , is , to keep the commandements of god , and from vers . . to the end of the chapter , the only way to be accurst , is , to disobey god , and break his commandements . and whereas balaam was blamed , and afterward slain for teaching this doctrin so plain to balak who abused it to insnare israel , yet god hath taught us the same doctrin , that we might know with israel , and by israels example , that nothing can hurt us but sin . so we may conclude of balaam , that he was a prophet , and yet acted the part of a prophet and a witch both at once ( at least ) a prophet , in that his doctrine was true , a witch , in that hee taught balak to play the witch , that is , to draw the people to idolatry , according to the first description , which is the very essence of witchcraft ; and although god would have this thing come to pass for our instruction , yet this was the errour of balaam , that hee had laid open to balak the way to bewitch he people , and in this only he transgressed , he did that which god had not commanded him , as some other prophets did besides him , king. . , , . to this sixth description of a witch in the text , is referred that place in jerem. . . so commonly falsly interpreted as falsly translated , because of oathes the land mourneth , as if it were meant of common swearing , which although swearing be a wicked thing , yet what room is there in that place for swearing ? unless yee will bring it in abruptly by head and shoulders , what coherence is there ? tremelius ttanslateth it thus , the land is full of adulterers , and because of execrations the land mourneth ; execrations is there taken for incantations , being by a synechdoche put for all kind of witchcraft , being an inseparable companion of idolatry , adulterers are taken for idolaters in a spiritual sense , and the false prophets that used these incantations to seduce the people are spoken of , vers . , , . who being false prophets , or witches , had defiled the land with their several seducing witchcrafts , leading the people to idolatry , and in this practice of charming execrations , they were seducers of the people to repose confidence in ungrounded , and unwarranted composures of words to bring things to pass , which words so composed are meer incantations , or charms . in this sixth description of a witch in the text , or under the term of a charmer , is contained conjurers , who are witches only in this sense , that they pretend that by vertue of words they can do many things , and amongst the rest , that they can by vertue of words command the devil , which yet is but a meer cheating delusion to deceive poor idolatrous people , who do more credit the vertue of words than they credit the truth of gods word ; which foolish practice is sufficiently confuted , acts . . certain exorcists , or conjurers , did take upon them to name over them that had evil spirits , the name of the lord jesus , saying , i adjure you by jesus whom paul preacheth , and the evil spirits answered and said , jesus i acknowledge , and paul i know , but who are yee ? paul and the rest of the apostles did indeed cast out devils in the name of jesus , but not by the bare naming of jesus , but by the spirit and power of jesus ; but if words could have done it , then those conjurers might as well have done it , and then every one that could but imitate the apostles , and the prophets , and speak the same words , or the like , might work miracles , but god will have it known otherwise , as appeareth in this place of the acts aforesaid , that no words spoken , but the power of god bringeth things to pass . this was the manner of idolatrous heathen , to repose great confidence in charms , and they that studied this practice of making and composing of charms to seduce the people to this kinde of idolatry , were witches , according to this sixth description in the text , utens incantatione . if we do but read of the heathen , we may see in many places how they idolized charms , or incantations . plutarch saith , that aganice the daughter of hegetoris thesali being skilful in the course of the planets , fore-told to certain credulous people an eclipse of the moon , and they had such confidence in charms , that when they saw it came to pass , they beleeved that aganice had with charms plucked the moon from heaven . like to that in virgil , eclog. . carmina vel coelo possunt deducere lunam , carminibus circe socios mutavit ulyssis , frigidus in pratis cantando rumpitur anguis . inchantments pluck out of the skie the moon , though she be placed high ; dame circes with her charms so fine , ulysses mates did turn to swine ; the snake with charms is burst in twain , in meadows where she doth remain . notwithstanding the prophet david telleth us , that the deaf adder heareth not , or regardeth not the voyce of the most skilful user of charms , psal . . . where he alludeth ( with deriding ) to the vain conceit of the heathen , who reposed such confidence in charms , and imputed such power to words . this heathenish witchcraft to cause people thus to idolize charms , is still practised by the pope and his train , their whole form of religion , both in publike worship and common practice , consisting of charms of all sorts , and of that very specifical difference of incantation or charming , which is called conjuring , and if we look in the masse-book , and if you search durandus , you may finde charms abundance , and he that is loath to take so much paines , let him but look mr. scots discovery of witchcraft , the twelfth book , the ninth chapter , and so forwards , where he hath neatly set forth the witchcraft of the pope , and his train , in the manner of their several charms ( though not exemplifying the tenth part of them ) i will also shew you three or four of them , which master scot hath also rehearsed , with many more . the first shall be the amulet that pope leo said he had from an angel , who did bid him take it to a certain king going to battel , and the angel said , that whosoever carried that writing about him , and said every day three pater nosters , three avies , and one creed , shall not that day bee conquered of his enemies , nor be in any other danger ghostly or bodily , but shall be protected by vertue of these holy names of jesus christ written , with the four evangelists , and the crosses between them . ✚ jesus ✚ christus ✚ messias ✚ soter ✚ emanuel ✚ sabbaoth ✚ adonai ✚ unigenitus ✚ majestas ✚ paracletus ✚ salvator noster ✚ agiros iskiros ✚ agios ✚ athanatos ✚ gasper ✚ melchior ✚ & balthasar ✚ matthaeus ✚ marcus ✚ lucas ✚ johannes , another charm of pope leo sent to a king , having the like vertues in it , being read or carried about a man ( being in an epistle written by st. saviour in these words . ) the cross of christ is a wonderful defence ✚ the cross of christ be always with me ✚ the cross is it which i do always worship ✚ the cross of christ is true health ✚ the cross of christ doth loose the bands of death ✚ the cross of christ is the truth and the way ✚ i take my journey upon the cross of the lord ✚ the cross of christ beateth down every evil ✚ the cross of christ giveth all good things ✚ the cross of christ taketh away pains everlasting ✚ the cross of christ save me ✚ o cross of christ be upon me before and behind me ✚ because the ancient enemy cannot abide the sight of thee ✚ the cross of christ save me , keep me , govern me , and direct me ✚ thomas bearing the note of thy divine majesty ✚ alpha ✚ omega ✚ first and last ✚ midst ✚ and end ✚ beginning ✚ and first begotten ✚ wisdome ✚ and vertue ✚ this is still a common practice among the papists to carry charms about them ( to make them shot-free ) when they go to warre , as also hath been found by experience in the late irish warres ( before the cessation of arms proclaimed by king charls ) many of the poor idolatrous irish rebels being found slain with charms in their pockets , composed by the popish clergy , the witches of these latter times . another to be said in time of sickness ; first , let the party sprinckle himself with holy water , and then say this charm following , aqua benedicta sit mihi salus & vita . let holy water be both life and health to me . another to be said every day , and upon every occasion , as often as any danger or occasion shall be ; first , let the party that would be blest cross himself with his finger , making a sign of the cross three or four times , and then say these words , and then without doubt he shall be safe . signum sancta crucis defendat me à malis praesentibus , praeteritis , & futuris , interioribus & exterioribus . that is , the sign of the holy cross defend me from evils present , past , and to come , inward and outward . a charm or conjuration , or an exorcism , whereby they make holy water in the popish pontifical , in ecclesiae dedicatione . i conjure thee thou creature of water , in the name of the father , and the son , and the holy ghost , that thou drive the devil out of every corner of this church and altar , so that he remain not within our precincts , which are just and holy . after these words spoken , say they , that water so conjured hath power and vertue to drive away the devil , and with this holy water they use many several conjurations to keep the devil in awe ; with it they conjure him from their churches and dwelling houses , from their meat and drink , and the very salt upon the table ; and if it were not for their continual conjurations , they make people beleeve the devil would walk every where , and kill , and devour , and carry away ; therefore they charm and conjure their bells in the steeple ( which they also baptize and name by the name of some saint or angel , and after these ceremonies , ( say they ) and after such holy names named over the bells , and the name of some saint or angel given to each bel , & written upon them , those bells have vertue to drive away and clear the air from devils every where within the sound of them , from whence was the first beginning of passing peals , that the devils might not come near to carry away the soul of the dying man ( although our church use ( i confess ) to ring such peals only to give notice to their neighbours , who desire to see them , and to pray tor them before their departure . ) they also use charms at funerals , perswading people , that the souls of the dead , and also their bodies , would be carried away by the devil , if it were not for their charming ( of which foppery bucan a learned theologian reproveth them , loco . quaestione . ) and so the poor popish people are deluded , so long as they see not the devil in an ugly shape , they think they are safe , and the devil farre enough , whereas the devil is no where more than in a popish charm or conjuration ; and yet master scot hath collected in his twelfth book so many popish charms , as it appeareth they had conjurations , and other charms for the plague , the quartain feaver , the consumption , the tooth-ache , and all manner of diseases in men and cattel ; and it appeareth still among common silly country people , how they had learned charms by tradition from popish times , for curing cattel , men , women , and children ; for churning of butter , for baking their bread , and many other occasions ; one or two whereof i will rehearse only , for brevity . an old woman in essex who was living in my time , she had lived also in queen maries time , had learned thence many popish charms , one whereof was this ; every night when she lay down to sleep she charmed her bed , saying ; matthew , mark , luke , and john , the bed be blest that i lye on . and this would she repeat three times , reposing great confidence therein , because ( as she said ) she had been taught it , when she was a young maid , by the church-men of those times . another old woman came into an house at a time when as the maid was churning of butter , and having laboured long and could not make her butter come , the old woman told the maid what was wont to be done when she was a maid , and also in her mothers young time , that if it happened their butter would not come readily , they used a charm to be said over it , whilst yet it was in beating , and it would come straight ways , and that was this : come butter come , come butter come , peter stands at the gate , waiting for a buttered cake , come butter come . this , said the old woman , being said three times , will make your butter come , for it was taught my mother by a learned church-man in queen maries days , when as church-men had more cunning , and could teach people many a trick , that our ministers now a days know not . thus we may see still how the witchcrafts of that grand witch , that whore of rome , hath deceived all people ; yet i would not have any think that i accuse the old wives for witches , for they used these charms not to seduce , but were seduced , and bewitched by them to repose confidence in them ; but the popish rout , the contrivers of these charms , to delude the people , were the witches ; those poor deluded old wives were idolaters , idolizing of words . a devillish practice of conjuring charms used by the popish clergy , discovered at orleance in france , acted chiefly by two popish doctors in divinity , colimanus , and stephanus aterbatensis , and their knavery found out . in the place aforesaid , in the year of our lord , . it happened that a maiors wife dyed , and was buried in the church of the franciscans , her husband giving the popish clergy only six crowns at the funeral , whereas they expected a greater prey , and were much discontent ; it happened shortly after , that as they were mumbling their prayers in a popish manner , according to their usual custom , in the church , there was heard in a secret wainscot over the arches of the church a great rumbling noyse , the moncks with the said doctors presently began to conjure , and to ask if it were not some spirit of some body lately dead , and if it wer , they conjured the same spirit to rumble again by way of answer , which it did ; then they charged him by their conjurations to answer by rumbling and knocking whose spirit it was , they named many that had formerly been dead and buried , and the spirit would not answer by rumbling and knocking when they named them ; but at last to bring their purpose to pass , they named the maiors wife , and then the spirit rumbled exceedingly , and made a fearful noyse , this they acted several times , that it might be known in the city , so that many people came to the hearing and witnessing of tnis strange wonder ; but at the last they by their conjurations had made the spirit so tame , as it made them answer by knocking to any thing they desired it should answer ; always when it answered not by knocking , then they concluded the thing was not so as they asked , or demanded , but otherways when it knocked , then that was an affirmative to the thing asked ; at last they made the spirit confess by that manner of answering , that it was the departed soul of the maiors wife , and that she was damned for holding the heresie of luther , and that she desired that her body might be taken up again and buried in some other place , for that place was not fit for the body of the damned , being a consecrated place . but the maior being wise , and full of courage , so handled the matter , that he with the help of some of the city that loved him well , caused the place to bee searched where the noyse was ; the moncks did take the matter grievously , and would have resisted , it being at a time of the holy conjuring , but yet the maior causing a search , found there a young boy , placed there by these popish doctors , on purpose to act the part of a spirit , as formerly related , and upon examination he confessed the whole imposture , to the shame and confusion of the actors and contrivers thereof , who were by the laws ( which were then and there free notwithstanding the popish tyranny ) censured to be carried to the place of execution , there to confess their deluding witchcraft . let the reader take special notice , that the actors , and contrivers of this notable peece of witchcraft were witches in a three-fold sense . first , in their bringing to pass their cheating imposture , by confederating with a young boy to act the part of a spirit , they were juglers , according to the first term of description . secondly , in their charms and conjurations , whereby they charged the spirit to answer them they were inchanters and conjurers , according to this sixth term of description . thirdly , in their consulting with the spirit of the dead , the maiors wife , they were necromancers , according to the ninth term of description . this imposture may be paralleled with that of the witch of endor ; from this cousening witchcraft of the popish crue , our common wizards have learned their craft of cousening the people , making them beleeve they can conjure up the devil to give them oracles according to the matter that they seek to the wizard to be resolved of , and can conjure him down again at their pleasure . as for example , i will give you a true story , but whether you beleeve it or not , it will serve to illustrate the manner of their deceivings . a butcher in essex having lost cattel , hee resolved hee would go to a cunning man , to know what was become of his cattel , and so went to a notable cousening knave , that was ( as common people say ) skilful in the black art , and this deceiving witch , seeing his opportunity of gaining a fee , for the purpose in hand , used his conjurations in a room contrived for his usual impostures , and presently came in a confederate of his covered over with a bulls hide , and a pair of horns on his head , the poor butcher sitting and looking in a glass made for that purpose , in which hee was to behold the object more terrible , and not so easily discovered as if he had looked right upon it , for he was charged by the conjurer not to look behind him , for if he did , the devil would be outragious ; this confederate , or counterfeit devil , after the conjurers many exorcising charms , or conjurations , willed the butcher to look east and west , north and south to finde his cattel ; the butcher sought much to finde his cattel according to the devils counsel , but yet perceiving after much seeking and not finding , that it was a meer peece of knavery , returned to the conjurer again , and desired him to call up the devil once again , which he did as formerly , but the butcher had appointed his boy to stand near hand without the house with a mastiff dogge , and at the butchers whistle , the boy as he was appointed , let go the dogge , which came in presently to his master , and seised upon the knave in the bulls hide ; the conjurer cried out , as likewise the devil , for the love of god take off your dogge , nay , said the butcher , fight dogge , fight devil , if you will venture your devil , i will venture my dogge ; but yet after much intreaty he called off his dogge , but wittily discovered the cheating craft of conjuring . he that acteth the part as this conjurer did , with the same intent to deceive , and to make silly people beleeve and repose confidence in words ( that is , in charms and conjurations to command the devil , and to keep him in awe ) is a seducing witch , as he was ; but he that acteth the same part , and causeth people to wonder at him , and to think that hee hath really conjured the devil , to this intent only to shew to the world in a sporting way , how easily people are and have been deceived , is no witch , but may be an instructer and inlightner of silly people , according to the fifth description of jugling delusions , in pag. . and truly ( if people were not so much naturally given to vain credulity , or beleeving of lyes ) that sort of conjurers ( so commonly prated of by silly people ) had not been heard of in the world , had not these deluders learned this cousening craft from the popish rout , whereby they delude silly people , making them beleeve they do things really by vertue of words , as by the naming of the trinity , and the several names of god , and of christ , and by naming of angels , arch-angels , and the apostles ( just the same with popish conjurations ) whereas their doings , as likewise the popes , are all but cheating impostures , for if conjuring charms could keep the devil in awe , why did hee not submit to the conjurers , acts . ? another notable true relation of what happened in a town in england , wherein is plainly shewed how easily men are deceived by jugling confederacy in conjuration . it happened , that a minister being remote from his dwelling , lodged in an inne , and because he wanted company fit for him , he sent for a young cambridge schollar to keep him company , who being of his acquaintance , and dwelling in the town , came to him , and after some discourse they fell into a dispute about witches , and their power , the minister affirming , that witches do truly conjure up the devil in several shapes as they list , for said he , i know some that stood privately behind a hedge when a conjurer raised up the devil in the shape of a cock , and then again in the shape of a horse , and heard the cock crow , and the horse neigh , but being very dark they could not see him ; but the scholar holding the contrary opinion , said , i will undertake to demonstrate the same thing to you in this chamber , so as you shall verily think that i conjure up the devil in such shapes ; come on said the minister , if you can do that , then also will i acknowledge these things to be but delusions . now mark how strangely it happened . there was a tapsters boy in the inne at that time , who had by wanton custom gotten a faculty of imitating the crowing of a cock , the neighing of a horse , the barking of a dogge , the quacking of ducks , and the noyse of many several beasts , in a very wonderful manner ; the scholar therefore , for the lively acting of the foresaid delusion , went down , and instructed this boy to bring up a jugge of beer , and to set it down by the fire , and then to convey himself under the bed , and withall to act the part of all several creatures as the scholar should call for them by conjuration ; now when this boy had so conveyed himself under the bed , the scholar did put out the candle , and left no light in the chamber but the obscure light of a dim fire , the reliques of an ostree faggot , and said to the minister , now will i make you beleeve that i conjure up the devil , come pluto , i have a letter to be sent with all speed to the pope , therefore i conjure and command thee to come speedily to me from the lowest pit , in the shape of a swift running horse , that may carry this letter with speed , and bring me an answer ; then began the boy to snort , and neigh , and stamp , very much resembling a wilde marwood horse , in so lively a resemblance , as it made the minister begin to look sad , and amazed ; then said the scholar , now i have well considered the matter , thou art not a creature swift enough for this business , therefore i conjure thee down again , and i command pluto to come to me in the shape of a grey-hound , praesto , vade , jubeo , celeriter ; then the boy under the bed barked , and howled so like a dogge , as the minister did more and more creep close to the corner of the chimney , sighing very sadly . then said the scholar , i consider that thou art not swift enough for my purpose , therefore i command thee to return to thy place , and send me up a cock ; then the boy crowed so like a cock , as no ear should distinguish it from a natural cock ; then said the scholar , thou art not a creature swift enough for my purpose , therefore i command pluto to send me up a duck ; at that command the boy did so lively act the quacking of ducks , as a man would have thought that many ducks had been in the room . then began the minister seriously to exhort and admonish the scholar , saying , verily thou art farre gone , certainly thou art farre gone in this craft , and many more words ; at which so sad discourse , the boy under the bed burst out in laughter , and came forth and acted his part again openly , and made the minister ashamed . yet here it may be noted , that the ministers phantasie was so farre deluded , that he would not be perswaded , but that he saw real ducks squirming about the room , as he expressed . i say then , how little credit ought ministers or other men to give to flying reports , when they themselves may so easily be deluded ? the setting of spels is referred to this description , and is done only by confederacy with him that is spelled ; who feigneth himself so charmed , or spelled , that others who would be in like action of theevery , might fear to come into that place to steal , because of the spel. so much for the sixth term of description in the text , vtens incantatione , that is , an inchanter or charmer . the seventh term of description of a witch in the text , is requirens pythonem , that is , pythonicus sacerdos , according to the sense of plutarch , de def●ct . orac. one that seeketh out an oracle , as did the priests of the idol apollo , which , was called the oracle of apollo ; the same practice was common to the priests of all idols , that were in request before the idol apollo ( although indeed apollo being the most famous of the latest idols , hath more histories and reports still extant concerning their practice , than all former idols have ) as plutarch witnesseth , that in boeotia there had been many oracles , some whereof grew silent when their priests dyed , and some grew out of request for want of subtilty in giving answers ( and because the impostures grew so common that people knew them , and would not be deluded by them any more . ) we read there of the lebadian oracle , and the amphiaran oracle , and also of an oracle of mopsi , and at amphilochi , and many more ; these had their several terms of appellation , according to the language of the people adjacent , as the lebadian oracle was given in the aeolic tongue , and had its peculiar appellation in that language ; and so the oracle at delphos was called by such appellations as came from the greek , and also from the roman language , as pytho , and python , and oraculum , and oracles used by the ancient heathen , were by the hebrews in their language called ob , which oracles were only giving divinations to the peoples inquiries , as when ahasin sent to inquire of the god of eckron , king. . . save only this word ob in the text , which is translated python , implieth , the imposture whereupon these deceivers upheld their divinations , as followeth by and by . this is not to be understood that they that did seek to such witches as gave oracles , that they also were witches , for these were only bewitched idolaters , but they only were witches , in this term of description , that being sought unto by these deluded idolaters , used such deluding impostures , whereby they made the people beleeve they sought out an oracle ( that is , an answer to the inquiry of those idolaters ) either directly from their idols , or else that they sought out an oracle from the spirits of the dead , as did the pythonist of endor , in which sense also they were called necromantists , that is such as asked counsel of the dead , being the ninth term of description , chron. . . saulus consulere pythonem quae susser , saul had sought to ask counsel of the oracle , there saul was an idolater , and not a witch ; but she that sought out that oracle for him from the dead , she was a deluding witch . this description , or term of description of a witch , hath a various manner of expression in the scriptures , which is needful to be noted by the reader , for in this text , deut. . , . such a witch is called pythonem requirens , one that seeketh out an oracle ; and in levit. . . there such a witch is called python , an oracle-giver , in these words , anima qua converterit se ad pythanos & ar●ilos ut scortando sectetur eos , &c. that soul that turneth himself after oracles and south-sayers , to commit idolatry , in following them , shall be cut off ; and in vers . . of the same chapter , viri autem aut mulieres si erit ex cis pytho , aut axiodus , omnino morte afficiuntor ; if there shall be found either man or woman that is an oracler , or a south-sayer , they shall be put to death . there is also a marginal note of tremellius worth noting , in these words , qui diabolicis artibus reliquos à dei cultu & sui sanctificatione avocant ; those oraclers and south-sayers , saith he , are such as by their devilish deluding craft do lead others from the true worship of god , and living holily . people so mis-led to idolatry are spoken of in vers . . chap. . of leviticus afore noted . and further , look sam. . . there such a witch being of the female kinde , is called , mulier pythone praedita , a woman that hath the craft of oracling , or seeking out an oracle . and acts . . there such a witch is said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit of oracling ; where beza in his latine translation saith in his marginal notes , that that spirit of oracling was only an expression , alluding to the idol apollo , which was called python , and gave answers unto them that asked , namely , by the priests that belonged unto it , of which idol the poets feigned many things ; so they that had the imposture of divination , were said by the heathen to be inspired by the spirit of apollo , plutarch de def . orac. and in this place of the acts st. luke speaketh after the common phrase of the heathen , because he delivereth the error of the common people , but not by what instinct the maid gave divinations , for it is certain that under the mask of that idol , the devil played his deluding pranks , and this spirit of apollo was nothing , but as much as to say , an imposture , or deluding trick of the devil , practised by the priests of apollo . so much saith beza , who plainly expoundeth , that that spirit of divination , or oracling , was only a devillish deluding imposture , and not a familiar devil , as many do fondly imagine . and whereas it is said in the verse following , that paul did cast that spirit out of the maid , it was , that he by the power of the gospel of jesus rebuked her wickedness , so that her conscience being terrified , she was either converted , or else at the least dared not to follow that deluding craft of divination any longer ; as when christ did cast out seven devils out of mary magdalen , it is to be understood that he did convert her from many devillish sinful courses in which she had walked , luke . . and . . ( but if any be still so obstinate as to follow the common fond tradition , that python , or spiritus pythonis , was a real familiar visible discoursing devil , yet i hope none are so mad as to say upon serious consideration , that it was any thing but a spirit of lying prophecie , or divination , or oracling in all the discourse of the scripture , no man can shew in all the scriptures , be they never so grosly expounded , that any man or woman had a killing , or a murdering devil , whereby to bewitch any man to death , nor the least colour of any such devillish exposition . ) this seventh term in the text , namely , requirens pythonem , one that seeketh out an oracle , differeth not from the second term of description , that is , utens divinationibus , one that ●●eth divinations , or false prophecies , save only in this , that that second term of description implieth only bare predictions of future things , and telling of hidden things , by which the witch was described , but this seventh term of description implieth some particular impostures , whereupon the witches grounded their predictions ; according to which impostures they are called oraclers , or seekers out of oracles ; the hebrew word is ob , and is translated python ; ob signifieth properly a bottle , or any such like hollow thing ; and here in the text , and in all other scripture-sense it implieth the imposture of speaking with their mouthes in a bottle , from a hollow cave in the earth , out of which came a voyce , spoken by some confederate with the impostor , or witch , which confederate was upon such occasion to go into a secret conveyance , and to make answer to the inquiry , with a hollow sounding voyce , caused by the bottle , and so it seemed to the silly deluded people , that the voyce came out of the firm ground , as an answer sent by the gods , by the departed soul of some prophet , or other man that had formerly died ( in which sense also they were called necromantists , from asking counsel of the dead , being the ninth term of description ) for which imposture all idol houses , and houses of all such other witches as practised the same imposture , that the idol-priests did practice , were built and contrived on purpose with a room called manteum , in which the said cave and hollow passage was , in which room some fond writers do say , that the devil spake , but had it been so , that a real familiar devil had answered , as is fondly imagined , why then did he answer only in that room ? surely if their devil was so familiar , and at command , he might as well have answered in any room as in that , but a confederate man or woman could not bring to pass the imposture in any room but in that . this imposture is alluded unto by the prophet isaiah . . sitque quasi pythonis è terra vox tua , & è pulvere sermo tuus pipiat , and thy voyce shall be as an oracler out of the earth , and thy speech shall be whispering out of the dust : because they used cheating impostures to seduce the people , making them beleeve they could call the departed ghosts of their friends to give them oracles , or answers to their inquiry , out of the earth , this imposture the prophet isaiah warneth the people to avoyd the delusion of it , isaiah . . in tremellius translation , quum enim edicunt vobis , consulito pythones & ariolos , qui pipiunt & mussitant ; nonne populus deum suum consulturus est pro viventibus mortuos consulat ? for when they say unto you , ask counsel of oraclers , and south-sayers , that whisper and mutter , should not a people ask counsel of their god ? shall they ask counsel of the dead for them that are living ? and here in isaiah . . the prophet alludeth not to all the impostures of such oracling idols , which were many , but only to this one imposture , from whence they had their description , or term of appellation from speaking in a bottle out of the earth . in this sense the pythonist of endor was called mulier pythone pradita , a woman indued with an oracle , or with the imposture of oracling , because she made it seem by the foresaid imposture , to silly , deluded , or bewitched people , that the dead spake out of the earth , by which imposture she deluded saul , sam. . and because that history of the witch of endor hath been commonly mis-interpreted , and many unwary readers do beleeve , that that which she did was somewhat more than a cousening imposture , and that she did either raise up samuel , or the devil in the likeness of samuel , or assuming the body of samuel , and speaking in it ( where by the way it is to be noted , that if any such things were , it maketh nothing to prove the common error , that a witch is any where at all taken for a murtherer ; for the scope of all that she did , was only at last to give an oracle , or divination to saul ) yet let but such a reader as thinketh she did any thing really ; examine well the chapter , and he shall finde , it was only a deluding cheating imposture by a confederate in the ground , and he that will not beleeve this , let him but gather up his objections , and i will lay down my answers as followeth . the first objection , or ground of mistake , is , the twelfth verse of the chapter , sam. . and when the woman saw samuel , &c. here perhaps you wil say , it is plain she saw samuel ? ans . it is not here to be understood according to the letter of the history , neither did yet any expositor so understand it , for it may not be supposed that any devillish craft can call a saint from heaven ; no , but you will say , it was the devil in the likeness of samuel ; i answer , if you hold to the letter of the history , you must say it was real samuel , but if you vary from the letter , whence then can you gather that it was the devil ? and why is not this exposition true , that she only pretended that she saw samuel , to bring about her cousening imposture ? for i have made it plain in all the discourse of this book by the current of the scriptures , that all witchcraft was only a delusion , and to say that it was the body of samuel raised up by the devil , is to make the devil able to work the same miracle that was wrought by christ upon the cross , who by the power of his god-head raised up the bodies of the saints , for a time , who appeared unto many , from whence the centurion concluded , that christ was the son of god , knowing that no other power was able to do it , mat. . , , . the second objection may be , she learned of samuel that it was saul , as in the twelfth verse , and when the woman saw samuel she said unto saul , why hast thou deceived me , for thou art saul ? therefore she saw him . answ . the seeing of samuel could instruct her nothing , if living samuel had been there , much less dead samuel , nor seeing the devil in samuels likeness , for neither the body of samuel , nor the devil , was a looking-glass to see saul in , but it was her subtill pretence , and colour , that she had seen samuel , and so found out saul by her craft , whom she knew before ; think you that this subtill wizard did not know the king ? when she dwelt nigh the kings court , as appeareth in the chapter , for he went thither and stayed while she acted her part , and after a while she prepared meat , and he and his servants did eat , and returned the same night . but you may say , he was disguised . ans . he was taller than all the men in israel by the head and shoulders , and without making himself so much the shorter , he could not but be known by a subtill wizard . also i answer ; that the servants of saul , that could so readily tell him where he should finde such a woman at endor , could not but be intimate with her , and so warn her of sauls coming , or give her some discovery of the present occasion , at their coming along with saul , or else how could they have concealed her , and kept her counsel in the time a little before , when saul had made strict proclamation that all wizards should be banished the land , as they were ; and doubtless had not those servants concealed her , she had also been banished . again , saul could not but discover himself to her , by his oath that he sware to her immediately before , for who was able to save her from punishment but the king. another objection is , saul himself saw samuel , or the devil in his likeness . ans . it is plain in the history , he saw neither samuel , nor his likeness , for he said to the woman in vers . , . what sawest thou , and what form and fashion is he of ? where it is plain , he was only too credulous , and beleeved that she had seen some apparition , for if he had seen any thing himself , why did he say , what sawest thou ? she answered , i saw an old man cloathed in a mantle , making a true description of samuel , because she knew that he was the man that saul desired , then saul acknowledged that it was samuel , only from her describing of him , vers . . and therefore bowed himself with his face to the ground in honour to samuel , whom he expected should answer him out of the earth . another objection is ; but samuel talked with saul ? ans . it is proved before that saul saw no body , therefore saul only heard a voyce which he imagined came from samuel , but was only the voyce of a confederate under the ground . but you will say , that the scripture saith , samuel said unto saul , why hast thou disquieted me ? ans . if you hold me to the letter of the history , why do you not hold your self to it , but say , it was the devil in the likeness of samuel , as that it was real samuel you will not say , why not a confederate then ? and here indeed the history is set down only according to the apprehension of saul , not discovering the imposture . but how should she describe a man so like samuel ? that is , an old man cloathed in a mantle ? ans . the only noted prophet in israel was known to all , and could not be unknown to a subtil wizard , whose practice was to be acquainted with all things of note , the bettet to help her craft of oracling divinations upon any occasion for gain . another objection , but if it were not samuel , nor the devil , what confederate was able to tell saul so right , and give so true an oracle of what should betide saul the next day in the battel ? ans . all such oraclers and wizards did give oracles two ways . first , in doubtful things , they gave doubtful answers . secondly , where were more certain probabilities , there they gave more certain answers . now what was more certain than that the kingdom should be rent from saul ? samuel had prophesied of it , and all israel knew it ; and what was more probable than that the time was at hand , when so mighty an host of his enemies were come against him , when his heart and spirit failed him , and when god had forsaken him ? and if it had not come to pass , such oraclers did use to have evasions , the fault might have been laid upon samuels ghost , and further cousenage might still have been wrought to blinde sauls eyes ; and had it happened how it could , so that the witch had come off blewly , and her imposture been afterward known to saul , yet she had the oath of the king to save her harmless . further , it is the opinion of some learned men , that there was no certainty at all in the answer given to saul , and that it was meerly conjectural , and though happening some way true , yet it failed in the day prefixed , for whereas it was said , to morrow shalt thou and thy sons be with me , vers . . it was very false , for when the philistims went up to battel , david returning was three days marching back to ziglag , sam. . . and one day pursuing his enemies , vers . . and the third day after that , tidings was brought to david from the camp of saul , that saul and his sons were dead , sam. , , , . which made in all seven days , and therefore it was not likely that saul and his sons were slain upon the morrow , which was the scope of the oracle , or answer that was given to saul ; this i say , is the opinion of a learned writer . so much by the way . further , if it had not been a meer delusion to blinde the eyes of saul , why must samuel bee described an old man cloathed in a mantle ? that indeed was the fashion of living samuel , but after he was dead and buried , had samuel appeared as she pretended , or had the devil appeared in his likeness , as some fond readers suppose he did , it must have been like samuel in a winding-sheet ; but indeed had she described him by his winding-sheet , that might have been any man else as well as samuel , and saul had not been so easily deluded in his fond credulity and idolatrous way . if you think it an incredible thing that saul should be so easily deluded , look isaiah . . in the latine translation ( which carrieth the true sense of the original , how odly soever our english translators run ) where the prophet speaking of such as would counsel men to seek to oraclers and south-sayers , he faith ( in tremelius ) an non loquuntur in sententiam illam cuicunque nulla est lucis scintilla ; do they not give this counsel to such as have not the least spark of light or understanding ? and this was sauls case , saul indeed had been a wise man formerly , when the spirit of god was upon him , when it was said , is saul also among the prophets ? but then when god had forsaken him , his wisdom , his courage , and his victoriousness went all away together , and then , and never till then , was he deceived by a witch . and however many erroneous readers , when they read this history of the witch of endor , do suppose she did such things really as are set down , only according to the apprehension of the spectators ( namely , saul and his servants ) yet let them but consider the nature of impostures , and they may easily conceive how such a cheating imposture might easily , and still may be brought to pass to delude fools , by an ordinary jugling confederacy , according to the manner afore described , as well and as really as ever she did it , and that without a familiar devil ( as is foolishly supposed she had ) only a devil ruling in the heart of them that do it to the like end , to delude and lead people from god , as she did , the devil being the father of all lying delusions , and ruleth in the hearts of the children of disobedience . such a devil was in the heart of ahabs prophets , king. . . ( but for such as will not allow of that exposition , that the witch of endor did all by a confederate , i say , she might do it also by the imposture of hariolating , as may be seen in the latter end of the eighth term of description following ) and truly , for such as will still beleeve the common foolish errour , that python was such a witch as had a familiar spirit ( except they mean such a lying spirit of oracling divination ) i wonder how farre they will stretch the sense and coherence of the scriptures , to make any such interpretation ? look but t 〈…〉 us translation , chron , . . it is said of manasseh , among the witchcrafts which he used ( or rather that the idolatrous priests under him used ) instituitque pythonem ; what is that ? did he set up a familiar spirit ? one that had a familiar spirit ; or did be set up an oracle ? which is best sense ? but the common conceit of readers is , because their dictionary saith python signifieth a devillish spirit of divination , or one that hath such a spirit , therefore that must needs be a familiar spirit ( and indeed the common abuse of words may make words signifie any thing ) but let such as trust only to their latine dictionaries , or greek lexicon , shew me in them , or any authentique writer , but especially in the scriptures , where python is taken in any such sense as a familiar spirit , ( especially where it is taken for a killing spirit of a witch ) according to the common doctrin of devils , that hath defiled the nations , but only for a spirit of lying prophecie , or one that hath such a spirit or devil in his heart ; and in the text it is taken for the oracle of the devil ; and if any carp at words , yet they must examine as well the sense of the original , and the sense and coherence of the scriptures from place to place , as where words may by abuse and ill custom signifie ; yet i say , where do we read of a familiar spirit in all the scriptures , if they be truly translated , especially where do we read of a killing spirit of a witch ? so much for the seventh term of description , requirens pythonem . the eighth term of description . the eighth term of description of a witch in the text , is , ariolus , for the most part written hariolus , and is by all men taken for a south-sayer , but a south-sayer differeth not from utens divinationibus , being the second term of description , for what difference is there between south-saying , and using of divinations , or lying prophecies ? so then it might seem to be a tautologie in the text ; but as it hath been said before , that these nine terms of appellation in the text , are not terms of distinction , but several terms of description , so if moses had set here down hundred several terms of description , signifying one and the same thing , it had not been a tautologie in the worst sense , but a more full expression of the same thing for illustration of the matter in hand : but yet as most of the rest of the terms of description in the text did all tend to divinations ( being the second term of description ) only they do imply a several imposture , whereupon the self-same witches grounded their divinations , and yet being described by their several impostures were not so many several kinds of witches , but still one and the same kinde , and all of them false prophets , who by several impostures seduced the people ; so it may well bee understood , that under this eighth term of description in the text , hariolus , commonly called a south-sayer , is implied some particular imposture used in their divinations , whereby to delude and seduce the people , which imposture , though it be not fully declared in the scriptures , what it was , yet it may be collected by the several places in the scriptures where the said expression is so often repeated , that it was some imposture used , together with the foresaid imposture of oracling ▪ ( being the seventh description ) because in most places of the scripture , pythones & arioli are named together as one and the same , although implying a several imposture . the hebrew word in the text is jiddegnoni , or as by some pronounced jiddoni , and signifieth hariolus , but the hebrews borrowed a word from some other language , which word is hartumim , which in gen. . . and in several places of scripture , is used as a general word for all sorts of witches , and is by tremelius translated magus , a magician , but by common use did signifie among the hebrews , hariolus , a south-sayer , and yet used equivocately to express the genus , and the species as one , because south-sayers were magicians , and were counted the only wise men , and is by many expositors expounded hariolus . the latines commonly used another word , haruspex ; and here it may be noted , that these words , hartumim , hariolus , haruspex , do imply the imposture of a hollow feigned voyce , which those witches or deceivers used in their oracling divinations , by harring in their throats , and these are they that are also otherwise called pythones , according to another imposture of speaking in a bottle , as in the seventh term of description is before shewed plutarch de defec . orac. saith , they that used to draw a prophesying voyce out of their belly are also called pythones , that is , as johannes scapula upon the place of plutarch , saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 è ventre hariolantes , and this was the imposture aimed at in the text under the eighth term of description , ariolus , namely , that they spake with a counterfeit voyce of harring in the throat , whereby to dissemble some other , and therefore changed their natural voyce , and these were they that spake in the room of the idol houses , called in greek and latine manteium ( as in the seventh description ) and these were they that speaking in that room in a cave under the ground , or some other hollow place , did therefore change their natural voyce , to counterfeit the voyce of some other ; such a one was he that being confederate with the witch of endor , feigned the voyce of samuel talking to saul ( as is more fully set down in the seventh term of description ) or she her self might by this imposture speak all that was spoken to saul ; and these did rather har in their throats , that they might thereby the more terribly dissemble a voyce from the dead rising again , and therefore differed as much as they could from human voyce ; such a one was also by the graecians and latines called mantes , which some writers that knew not the imposture , say it was the devil ; but mantes was such a witch , or false prophet , as had that devillish imposture of harring in their throats to deceive the people , called of some ventriloquium , a speaking in the belly , and they that practised this imposture were so perfect in it , that they would speak so strangely , that many times they dared to practice their imposture above ground , whereby they made it seem to silly people that the spirit of apollo , or some other idol ( which they called gods ) spake within them , according to the expression of saint luke , who used the vulgar expression , acts . . where it is said , the maid had spiritus pythonis , the spirit of oracling , or as beza expounds it , the spirit of apollo , which he saith was only a devillish cousening imposture ( as is before noted at large in the seventh description ) and this exposition of ariolos is agreeable to the saying of the prophet , isa . . . quum enim edicunt vobis consulite pythones & ariolos , qui pipiunt & mussitant ; and when they say unto you , ask counsel of oraclers , and south-sayers , that peep , and that mutter , here tremelius gives this exposition ; the prophet ( saith he ) aggravateth the beinous crime of those witches from the vanity of those divinations , which the very manner of them betrayeth , those seducers have not so much wit that they dare speak to the people the thing they pretend to speak in plain and open terms , with an audible cleer voyce , as they that are gods prophets , who speak the word of god as loud as may be , and as plain as they can to the people , but they chirp in their bellies , and very low in their throats , like chickens half out of the shels in the hatching . so much tremelius . and further he saith , that many historians do mention these their delusions , but especially origenes advers . celsum . this imposture of speaking in the belly hath been often practised in these latter days in many places , and namely in this island of england , and they that practise it do it commonly to this end , to draw many silly people to them , to stand wondring at them , that so by the concourse of people money may be given them , for they by this imposture do make the people beleeve that they are possessed by the devil , speaking within them , and tormenting them , and so do by that pretence move the people to charity , to be liberal to them . master scot in his discovery of witchcraft , lib. . cap. . writeth of such a one at westwel in kent , that had so perfectly this imposture of speaking in the belly , that many ministers were deceived by her , and made no question but she had been possest by a tormenting devil , and came and talked so long with that devil , and charged him in the name of god to go out of her , as that he said he would kill her , he would tear her it peeces , he would kill them all ; he also told them whom sent him in , and accused some poor people for witches . the words and testimony of this devil were taken in writing , and how many they that sent him had witched to death , and yet when this matter came to examination by two wise justices of the peace , mt. thomas wotton , and mr. george darrel , the maid being discreetly examined , confessed the whole imposture ; and for confirmation of the truth of the matter , so plain was the maid in confession , that she acted the same thing over again before the said magistrates , and many other gentlemen and gentlewomen , to the shame of those ministers who had taken the testimony of the devil against poor people in writing , and were credulous therein , beleeving and teaching such doctrins , that a witch can send a devil to possesse and torment people , and another witch can cast him out ; but if they and all ministers were led by the spirit of truth , they should know , that this deluding hagge was the witch , and not they whom she accused ; for what difference was there between her imposture and a spirit of divination ? like the maid , in acts . . formerly mentioned , whose spirit of divination or oracling was only a devillish cousening imposture , saith beza ; and such ought to be put to death by the law of moses , because they use divinations , pretending the discovery of witches , it being manifest therein that they are the witches , and because they by false accusation murther others ; such a maid was lately at brantree in essex , who practised the same imposture to the astonishment of many , and gained mony from the deceived beholders , until the report thereof grew stale , and fools had done wondering , and the concourse of people ceased , and her gains came not in , and then the devil did easily leave her , and the business almost forgotten , and yet no men so ready to put in execution the law of god against her , or any such , as against poor people that are accused by such , and by fools , and hanged up without ground or warrant , or possibility of truth . this imposture hath wrought strange delusions among the ancient heathen , and the actors thereof did by this imposture delude the people ; one way very notable was ( by them speaking in the belly in the manner aforesaid ) they would make it seem to the standers by that a voyce came from afar off , or from some secret place , & that that voyce was the voyce of some of the gods , and then they would report abroad that in such a place a voyce was heard , declaring , or commanding such and such matters , and the poor deluded standers by would witness , and report the same to be true , whereas the voyce came only from the deluding witch that was among them when they heard the voyce ; as we may read in plutarch de defec . orac. a certain ship sayling by the island of paxis ( in which ship were some aegyptians , the manner of which nation was to practise the several impostures of witchcraft , for their advantage and fame among the people ) there was heard from the shore of paxis a voyce , calling thrice to thamus by name , ( he being an aegyptian in the ship ) thamus , when thou comest to palos , report that great pan is dead , which thing he did . when he came near palos he looked toward the shore , and cryed aloud , great pan is dead ; then there was heard a terrible sighing and groaning , which much affrighted the people in the ship ; the report of this was speedily testified at rome , in so much that this thamus was sent for by tyberius caesar , and so was much taken notice of in the emperours court ; and although many were deluded by that voyce , which was so heard by the men in the ship , and did much dispute about it what it should signifie , yet they that do rightly understand the imposture of hariolating , or speaking in the belly , may easily conceive that thamus himself was the man , or some confederate with him , that spake the voyce , and made that mighty groaning at the last , thereby to delude the people , and to make himself famous , as some great man , to whom some of the gods had spoken ; and whereas it was about the time that christ was crucified , and some would have it that that voyce was really spoken by some strange spirit , and might signifie christ : i yeeld thus farre , that thamus himself might have heard the same of the passages of the life , and death , and resurrection of christ , and might speak of , and concerning christ , not that he beleeved in christ , but would tell some notable thing in his own deluding way , for the magnifying of himself among the people , implying , that he was the man to whom such a voyce should come from the gods ; and whereas he said , great pan is dead , it was because the jews were the posterity of shepherds , and the heathen had feigned pan to be the god of shepherds ; thus might he mean christ , as the maid in the acts , ch . . . acknowledged paul and his doctrin , not by belief , but thereby to uphold and countenance her imposture among the people , for her own fame and gain ; so might this impostor mean christ , although , nor he , nor any other , did ever conclude any thing fully concerning the meaning of that voyce , but left it doubtful ( as all oracles of the heathen were ) insomuch that some told tiberius , that it was spoken from the gods of one that was risen up between mercury and penelopa . thus did thamus by his imposture get himself fame at the emperours court ( which was the thing he aimed at ) and left superstitious fools disputing of an ambiguous oracle . it hath been credibly reported , that there was a man in the court , in king james his days , that could act this imposture so lively that he could call the king by name , and cause the king to look round about him , wondring who it was that called him , whereas he that called him stood before him in his presence , with his face toward him , but after this imposture was known , the king in his merriment would sometimes take occasion by this impostor to make sport upon some of his courtiers ; as for instance , there was a knight belonging to the court , whom the king caused to come before him in his private room ( where no man was but the king , and this knight , and the impostor ) and feigned some occasion of serious discourse with the knight ; but when the king began to speak , and the knight bending his attention to the king , suddenly there came a voyce as out of another room , calling the knight by name , sir john , sir john , come away sir john ; at which the knight began to frown , that any man should be so unmannerly as to molest the king and him ; and still listning to the kings discourse , the voyce came again , sir john , sir john , come away and drink off your sack ; at that sir john began to swell with anger , and looked into the next rooms to see who it was that dared to call him so importunately , and could not finde out who it was , and having chid with whomsoever he found , he returned again to the king ; the king again had no sooner began to speak as formerly , but the voyce came again , sir john , come away , your sack stayeth for you ; at that , sir john begun to stamp with madness , and looked out , and returned several times to the king , but could not be quiet in his discourse with the king , because of the voyce that so often troubled him , till the king had sported enough . so much for this eighth term of description of a witch in the text , ariolus a south-sayer . the ninth term of description . the ninth term of description , is , necromantis , a necromancer , that is in the sense of the hebrew , consulens mortuos , one that seeketh counsel of the dead , as tremellius noteth in the margent . this is the last term set down by moses in the text , describing a witch , and this term implyeth the pretence in the impostures used by the foresaid oraclers , and south-sayers , as in the seventh and eighth description ( is amply set down ) ; and that the world might fully understand the delusion of witches , moses here setteth down this last and more full expression , or term of description of a witch , necromantis , which is all one with the former , and in regard of predictions was called in the second description , vtens divinatione , a diviner ; in regard of the imposture of giving oracles from a hollow cave in the earth , with a bottle , was called ol in the hebrew ( translated python by tremellius ) that is an oracle , or an oracler , according to the sense of plutarch , de defect . orac . and in regard of the imposture of counterfeiting a voyce of another by harring in then throats , was called , ariolus , or hariolus ; in regard of the asking counsel of the dead was called , necromantis , or consulens mortuos , one that asketh counsel of the dead ; and in regard of the charms and conjurations that they used , in calling up the souls and spirits of the dead , they were charmers , or conjurers . the seventh and eighth terms of description do imply the impostures which these deluding witches used in their oracling divinations ; this ninth term of description implieth their pretence which they had in those cousening impostures , that is , they pretended that they consulted with the souls of them that were departed this life , and thereby could tell things to come , or things hidden ; and this was one pretence of all that were oraclers , or south-sayers , according to which pretence they were called necromancers , according to that place in isa . . . ( very fitly rehearsed again in this description ) in tremellius translation ; for when they shall say unto you , ask counsel of oraclers and south-sayers , that whisper , and that mutter , should not a people ask counsel of their god ? shall they ask counsel of the dead for them that are living ? and this pretence of these witches is manifest , not only in the scriptures , but in common writers , where we may read the tenents , and the opinions of the heathen concerning this matter , plutarch de defec . orac . sheweth their opinions and vain conceits , that the souls of men that were departed this life , were of more excellent perfection , than the souls of men in the prison of the body ; and these were by those vain heathen called genii , which genii or departed souls ( say they ) being of such perfection , and having likewise familiarity with the gods , would ( when they were sought unto by men living here ) come and inspire them to give divinations , which they could easily do , by reason of their perfect estate after this life . these were by some of the heathen called , and esteemed gods , and were among the romans called manes , that is , infernal gods , or souls of men , to whom they offered sacrifices , called inferiae . the pythonist , or witch of endor did act her part so subtilly , that she did not only pretend inspiration from the soul of samuel , but ( to satisfie sauls insatiable blindness in his demand ) that she could call him up , and make him appear to her , both body and soul united again , to prophesie again to saul ; which thing indeed was acted by her according to the silliness of sauls demand , as appeareth more fully in the seventh description , who , after the spirit of god had forsaken him , was given over to beleeve such foolish fancies of faithless and ignorant people , as silly women , and children , and fools are inclined to beleeve unto this day , that people after their death can walk , and frequent the houses , and gardens , and orchards , where they have used to be in their life time , which thing is a meer fancy of faithless and ignorant people , and cannot be brought to pass by either witch or devil , either really , or in appearance ; for it was a miracle once done by the power of christ at his suffering upon the cross , that many of the bodies of the saints that were departed rose , and appeared unto many in the holy city , mat. . , . from whence the centurion acknowledged christ to be the son of god , knowing that such things could not be done but by the mighty power of god ; and he that readeth over the foresaid book of plutarch , shall easily finde , that one of the chief grounds of oracles and divinations , was this vain conceit of the heathen , that wanted the light of the scriptures , that the souls of dead men did give answers to them that had knowledge in the art of seeking of oracles ; which art indeed was only a craft of working impostures to delude the people , as is set down more at large in the seventh and eighth descriptions ; and from this old conceit of the heathen , and practice of these deluding witches of ancient times , hath that grand witch , that whore of rome ( the pope and his train ) derived her notable witchcraft , whereby she hath deluded the world , teaching people to invocate the souls of saints departed , as likewise to conjure them . let but the reader look back to the sixth term of description ( a charmer ) and there he may read of a notable peece of necromancy acted by two popish doctors at orleance in france , with their devillish conjurations . these roman witches are the necromancers of these latter ages , according to this ninth description ; these are the inchanters of these latter ages , as is fully demonstrated in the sixth description ; these are the jugling witches of these latter ages in the christian world , as is fully demonstrated in the fifth description , and therefore it is said of this purple whore , revel . . . with thy witchcrafts all nations were deceived . and he that will be zealous for god , in obeying the command given in exod. . . suffer not a witch to live , must leave his fond ignorant course of teaching people to hang up poor , and widows , and aged , and lame helpless people , and must bend his devotion against that whore of rome ( as all the world ought to do ) as also against the mahometan witches among the turks . therefore it were a good law in england , if duly kept , that no jesuite , or popish priest should be suffered to live , in any part of these dominions , because these witches are they that bewitch the people ( where they be tollerated ) by their several deluding impostures , leading the people to idolatry , and also to the undermining of governments . so much for the ninth term of description of a witch in the text , a necromantist , one that asketh counsel of the dead . the false prophets of ancient times having their several impostures and pretences , whereby they seduced the people to vain idolatry , which was abominable to gods eyes , are hereby the spirit of god demonstrated to the world by the nine several terms of description in the text , that the world might fully know the mystery of iniquity , and avoyd all such evil workers , as deceivers of his people , and learn to know god , and his prophets , who teach people the right way of god ; and these are the terms of expressions that are used in the old testament to demonstrate false prophets , according to which expressions wee use the general word witch , or sorcerer , in the english tongue , and do finde no other sort of witches spoken of in the scriptures . what sort of witches soever are spoken of in the new testament , are all taken in the same sense that they , are in the old testament , and are sufficiently glossed at the beginning of this book , upon the definition of a witch , and witchcraft ; but yet in revel . . . there is found a word that is used as a general expression for all sorts of witches , which word because it hath been abused by some popish expositors , and blinde interpreters , disputing upon the same word used by the septuagint , it may not be omitted to speak somewhat of it , the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying by etimology a poysoner , or a compounder of poysons , and is translated veneficus , signifying also a poysoner , and yet both words both in greek and latine are used commonly for a witch in general of all sorts , and is so taken in that place of the revelations , and from hence some that are willing to uphold fond opinions , do draw this fond conclusion , that a witch is such a one as killeth people by poysons , and can infect the air , and bring many mortal diseases by witchcraft , and by the same craft can kill any particular man or beast with looks , by poysoning the air in a direct line , as some feign of the cockatrice . but what logician will not say it is an absurdity to draw a conclusion , and ground an opinion , from the bare signification of words ? and yet for the words , it is easily conceived , that a witch was first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek , and veneficus in latine , by a metaphor taken from the deceitfulness of a poysoner , that giveth a man poysons by deceit to betray his life ; or from a deceitful apothecary , or mountebank , that selleth poyson , sophisticated medicines , instead of wholsome physick , as a witch is taken in no other sense in all the foregoing places of scripture than for a deceiver , or impostor ; yet because ( as i have said before ) that bare significations of words do prove nothing directly , therefore let us but expound scripture by scripture , and we may easily finde that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , veneficus , is taken for a deceiver , or impostor , and not for a poysoner or murtherer , and for that look revel . . . with thy witchcrafts all nations were deceived ; there the conjugal word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veneficiis tuis , as much as to say , with thy poysoned medicines , or poysons , all nations were deceived ; there is the same metaphor used again , and such words as might signifie poysons are used for deceiving witchcrafts ; with thy witchcrafts all nations were deceived , not killed . so then , to conclude with revelations , we read not in all the old or new testament of a killing witch , or murthering witch , but only of deceiving witches , impostors , or false prophets , seducing people to idolatry by their delusions and impostures . he that will have any further description of a witch , let him take this description ; a witch is as like a prophet as can be , and yet a deceiving false prophet , dan. . . a decree went forth from the king , that the magicians should be slain , and they sought daniel and his fellows to be slain ; there the executioners knew no difference between the magicians and daniel , that was a prophet , for the word magician , or wise men , being properly taken in a good sense , was equivocally given to south-sayers , and all sorts of deceiving witches , as well as to those that were termed wise men , and as to the prophets themselves , and under that decree daniel himself had been slain , if it had not been stayed by gods providence . the blasphemous priests and pharisees called christ a deceiver , or impostor , or as beza expoundeth , a jugler , and a seducer , matth. . . when as he was the great prophet of the world . plutarch saith , de defect . orac. that he which first began the oracle of apollo was coreta , who set up the oracle , in a pretence of being divinely inspired with the spirit of prophecie . mr. scot in his discovery , who ( was a student in the laws , and learned in the roman laws ) sheweth , lib. . cap. . & . that certain colleges were erected at rome , in time of heathenish ignorance , for diviners and south-sayers to be instituted to expound the mindes and admonishments of the gods , and by their law young princes were to be sent to hetruria to learn , and bring home the cunning of that art ( it being the only divinity the poor heathen knew to seek to such as pretended they could know the mindes and wills of the gods ) and in process of time these colleges increased to a great university , in which were brought up such as learned the practice of divination , or augury , by several impostures described in the text ; who notwithstanding they were accounted prophets among the heathen , yet are all aimed at , and described in the text for witches , and south-sayers , and such as the people of israel ( being a chosen people , to be taught by god and his prophets ) were commanded to destroy , that no such bewitching false prophets should be found among them ; such a one was elimas the sorcerer , called both a sorcerer , and a false prophet , acts . . and these were such as were sometimes great , scholars , yet abusing their learning . some may object and say , if witches were only false prophets , then all false teachers are witches ? answ . a witch and a false prophet are reciprocal terms , but not a witch and a false teacher , for all the nine terms of description in the text are plainly describing witches and false prophets as one and the same , and having one of these two properties ; first , he setteth up an idol , which is the first main witchcraft , being the first description in the text ; or , secondly , he useth some , or all of the eight following witchcrafts described in the text , either to confirm and uphold his idol by seducing the people , or else to make the people beleeve that he is a true prophet of god , as did simon magus in the acts , and as is rehearsed in the same chapter in the text , deut. . . for the more full and general description of a witch , or false prophet , which was described in the text , by nine specifical descriptions , specifying the nine witchcrafts of such seducing false prophets : but yet it doth not follow that all false teachers are witches ; for a man may be a false teacher through weakness of understanding , and error of judgement ( as were the scribes and pharises in some things ) and yet not a witch ; but he that is a wilful upholder of heresies , or any vain unprofitable doctrin , only to draw people to a head to uphold his own gain , and so for gain maketh the people to miss of the sincerity of religion , although he be no impostor , nor bringeth himself within the compass of the punishment due to a witch from the civil magistrate , because he doth not use impostures , or any of the nine witchcrafts described in the text , yet in his intent he maketh gain his end , and perverteth souls in a smooth pretence of holiness . i know not how his final intention differeth from the final intention of a witch ( that is , gain by seducing the people ) nor whether he or a witch shall have the greatest condemnation at the last day , acts . . for it appeareth in vers . . following the text , that a false prophet considered distinctly from the foresaid impostors , is in the same condemnation , and the same with a witch , and ought to be censured by the civil magistrate to dye as a witch , meerly quatenus a false prophet ; for although he bee described by his several impostures before in the text , yet the bare using of impostures maketh not a witch , unless by them he be a false prophet ; ( as is demonstrated more fully in the fifth description ) so then , the formalis ratio of a witch , or that which maketh him to be a witch , is because he is a false prophet , so that it followeth , that as every wilful false teacher , or wilful upholder of heresie , or any vain unprofitable doctrin to seduce the people for gain , differeth not in his final intention from a false prophet , so by the same reason he differeth not from a witch ; and although he cannot always be convicted by the magistrate , yet in gods sight he is a very witch . our english translators not knowing the difference of the terms of description in the text , by the several impostures therein implied , according to the intent and meaning of the scriptures , have used words promiscuously one for another , without expressing the true and full meaning of the original so well , as is exprest by junius and tremelius in latine , as in deut. . , . they call a diviner a witch , and a south-sayer a wizard , expressing specifical descriptions by general words , that may be as well given to any of the nine ; and in exod. . . they call a jugler a witch , using the same general expression that they used before , for one that useth divination , or a diviner ; they call a planetarian an observer of times , a phrase more obscure than can imply the original meaning of the scriptures ; they call a conjecturer an inchanter , and they call an inchanter a charmer , whereas in the original and latine translations , an inchanter , and a charmer is all one term of description ; they call an oracler one that hath a familiar spirit , and that may be as well given to any of the nine terms in the text ( by the same reason that all witches have a familiar spirit , according to the common tenent , though it cannot be proved that any had any , otherwise than the spirit of error ruling in their hearts . ) and chron. . . there they call using divinations , observing of times , which phrase they used before for a planetarian ; and if we compare several english translations , wee may finde them much varying one from another in translating of those terms , not but that they were good and able linguists , but not knowing the several impostures implyed in these original terms of description , could not express them in such apt words in english , as if they had known the mystery of iniquity according to the original sense and meaning , gen. . . they translate it , is not this the cup by which my master divineth ? here they would make witchcraft lawful , ( for divination is witchcraft ) but the original sense is nothing so as they translate it ; look tremellius . all this argueth that these our ancient bishops and great clerks knew not what witchcraft was in the scripture sense . the second book . it is manifest , that the scriptures were given by god , for a rule for man in this depraved nature to walk by , that whereas all mankinde since the fall of adam are naturally darkned in their understandings , and averse from the truth of god , the scriptures might be a light unto us , to lead us in the righteous way of gods truth . and now christ jesus the light of the world ( in whom are fulfilled all the divine mysteries of the scriptures ) is come into the world to enlighten the world ; and whereas before his coming the world sate in darkness , and were wholly given to run after idols , and to be seduced by idol-priests , who practised the several witchcrafts described in the text , deut. . , . to seduce the people to idolatry , yet then at the coming , and by the power of the coming of christ , ( who was manifested by miracles , and taught the people by his spirit of truth ) were all those ways of darkness discovered to the whole word , to be lying delusions , tending to destruction , as is prophesied by the prophet , isa . chap. . hee speaking of witches , and their delusions , and the darksome errours and evils accompanying them , from the nineteenth verse to the end of the chapter , immediately in the two first verses of the next chapter , he prophesieth of christ , the light of whose coming should destroy the ways of darkness , in these words , in the way of the sea beyond jordan , galile of the gentiles , the people that sate in darkness shall see great light , and upon them that dwell in the land of the shadow of death shall light shine forth ; and thus it was fulfilled at his coming . the nations that were given to idolatry , and seduced by false prophets ( being idol-priests , and deluding witches ) were so enlightned , that all idolatrous delusions were discovered , the oracle of apollo , and of all idols , drew dumb , simon magus , and elimas the sorcerer , and all bewitching false prophets were confounded , and all these instruments of darkness grew out of request among the people , being clearly discovered that they were all lyars , and used lying delusions to deceive the nations . and notwithstanding this perfect rule of righteousness in the old and new testament , written by the prophets before the coming of christ , and at his coming finished by him and his apostles , yet such is the obstinacy of mans darksome nature , that men will carry a candle of their own in their hands , even at noon-day , imagining they can by their own wisdom finde out truths that are not written in the scriptures , and that their candle will enlighten them more than the beams of the sun when it shineth forth in its full strength ; like a silly labourer , that counting the day by a pocket watch , whose wheels being out of kilter went too fast , he had such a conceit of his watch , that he affirmed , that the sun in the skie went too slow , for his watch was known to be true . thus do men play with the scriptures , preferring human traditions beyond the truth of god contained in the scripture ; and this is the cause why men a long time have been deceived by the man of sin , who still prevaileth to lead the world in darkness , because they love not the truth , but have pleasure in unrighteousness , thes . . , , . for this man of sin , that whore of rome , being the grand witch of the christian world , pointed at revel . . . that hee might still have freedom to deceive the nations , hath broached this doctrin wherewith he hath defiled the world , that a witch is not a false prophet , or a deceiver , but one that can send the devil to kill men and women , and children , and to make the ground barren , and men and women barren in generation , and kill the children in the wombe , and can with looks kill lambs and cattel , and can fly in the air , and can do many things by the help of the devil ; which things are not possible to be done by any power , but by the mighty power of god. we may read of the priests of the idol astaroth , that were indeed real witches in the scripture sense , who professed to do such things by the power of their idol , but were discovered by bartholomaeus the apostle , to be deceivers of the people , by the devils subtil delusions , who ruled in their hearts , so they with their idol were destroyed , and many people converted to the christian faith. hendorfius in the fifth page of his theater of history ( his words are these , bartholomaeus idolum astaroth evertit , fraudes satanae qui miraculis homines effacinatos morbis jam premebat , jam pressos levabat , detexit . &c. ) and where do we read in holy writ ( or common history that saver of truth ) that men by devils could do such things really ? and to uphold such errours contrary to scripture , what is this but meer prevarication with the truth , and resisting gods holy spirit of truth ? where do we finde any such thing in scriptures , or any such description of a vvitch , or that a vvitch was such a one as hath made a league with the devil , and sealed it with his bloud , or hath imps sucking him , or biggs , or privie marks , or that lyeth with incubus , or succubus , or any such phrase or expression in all the scriptures ? vvhat least inkling have we of these things in all the scriptures ? vvhence received the church of england this doctrin ? o foolish england , who hath bewitched you , that you should not obey the truth ? surely it was the pope . this groundless , impious , and fantastical doctrin was never taught by gods prophets , but that vvitch , the pope , knowing in his conscience that he is the very vvitch , the deceiver of the nations pointed at in the revelations , and that the scriptures were so plain , that by the light thereof his devillish delusions must needs come to light , if the vvorld should have true insight into the scriptures , and so that by that means all nations would rise up on him and destroy him , he not only laboured to hide the scriptures from the common people , which he did for a long time , but also hath been so bold as to prevaricate with the scriptures , and to publish through the nations , that vvitches were to be understood no deceivers , but such as practised such wonderful things , as the scripture teacheth us that the doing thereof ought to be attributed to no creature , but only to the creator , as pope innocent the eighth to the inquisitors of almain , and pope julius the second , to the inquisitors of bergoman sent those words ; it is come to our ears , that many lewd persons of both kinds , as well male as female , using the company of the devils incubus and succubus , with incantations , and conjurations , do destroy the birth of vvomen with childe , the young of all cattel , the corn of the field , the grapes of the vine , the fruit of the trees , men and vvomen , and all kinde of cattel , and beasts of the field , and with their said inchantments do wholly extinguish , suffocate , and spoyl all vine-yards , orchyards , meadows , pastures , grass , green corn , ripe corn , and all other provisions , men and women are by their imprecations so afflicted , with external and inward pains and diseases , that men cannot beget , nor women bring forth , nor accomplish the duty of vvedlock , denying the faith which in baptism they profess , to the destruction of their souls ; our pleasure therefore is , that all inpediments that may hinder the inquisitors office be removed from among the people , lest this blot of heresie proceed to defile them that be yet innocent , and therefore we do ordain by vertue of the apostical authority , that our inquisitors of high almain may execute the office of inquisition , by all tortures , and afflictions , in all places , and upon all persons . vvhat scripture had the pope for this ? we read indeed of such fictions in the poets , as in ovids metamorph. . cum volui ripis ipsis mirantibus amnes in fontes redire suos , concussaque sisto , stantia concutio cantu freta , nubila pello , nubilaque induco , ventos abigoque vocoque vipereas rumpo verbis & carmine fauces , vivaque saxa , sua convulsaque robora terra , et sylvas moveo , iubeoque tremiscere montes , et mugire solum , manesque exire sepulchris , te quoque luna trahe . the rivers i can make retire into the fountains whence they flow , whereat the banks themselves admire , i can make standing waters go ; with charms i drive both sea and cloud , i make it calm , and blow aloud . the vipers jaws , the rockie stone , with word and charm i break in twain , the force of earth congeal'd in one , i move the woods , th' hills tremble plain : i make the souls of men arise , i pluck the moon out of the skies . also ovid , de medea epist : . et misorum tenues in jecur urget acus , she sticketh also needles fine , in livers , whereby men do pine . also virgil : nescio quis teneros oculus mihi fascinat agnos . i know not whence some fierce bewitching eye with looks doth kill my lambkins as they lye . these are the popes scriptures whereon he groundeth his groundless inventions to torment the christian vvorld , and upon these grounds being inventions and pastimes of poets , hath he sent out inquisitors in all places to torment ; from thence is the spanish inquisition , which maketh search for hereticks and vvitches all as one , and now lest the world should take notice that his daily practice is to torment and kill reformists , and so his villany ring the more in the ears of the world , he hath joyned as equivocal with the word heretiques , vvitches , a more ignominious name , thereby to instigate people the more against them , and so by this means will not be seen to kill men for matter of religion , for then men would resist and help one another , but under the name of vvitches he melteth away every one that hath but a smell of the reformed religion , and the world perceiveth it not , this is that grand witch , the vvhore of rome , the pope and his train . and these inquisitions before mentioned sent out by the pope , have for the confirmation of their villanous doctrins & inventions , set forth great volumes of horrible lyes and impossibilities , and also for the hiding of their unparalleled cruelty from the ears of the world , of which sort are james sprenger , henry institor , in malleo maleficarum , also nider and cumanus , daneus , hyperius , hemingius , but most of all bodinus and bartholomaeus spineus ( i do not say that all these dyed papists ) and lest their authority should fail in deceiving the world in this doctrin of devils , some great scholars of the popish rout have approved and affirmed the matter to be true in some causes writing of fascination , and of that sort are thomas aquinas , and suares . in which authors ( although they were learned men ) whosoever readeth their discourse of this subject , shall finde nothing at all proved , either by scripture or philosophical argument , but they take it for granted and undoubted truth confirmed by tradition , that fascination or witchcraft is an art of killing and afflicting men and cattel , and upon this hypothesis they take in hand to dispute upon it , not whether it be true or not , but how it may be done , as they conceive , for say they , et si agens non potest diffundere actionem suam usque ad rem distantem , fit tamen ut aer proximus inficiatur & usque ad certam distantiam perveniat , & sic noceat alteri ; if this subject , the force of fascination had been first proved by them , then this their reason had had some seeming force in it , but because it can no way be proved by firm argument , they quote history for it , and so pass on to their hypothetical disputes about the reason of it , and that they may make the matter seem true , one quotes anothers authority for it , and suarez quoteth thomas aquinas and pliny , and pliny citeth hogonus and niphodorus , and apollonides for his authors , that among the triballians , and illyrians , and scythians , there be certain women that can kill with their eye-sight whom they look wishfully upon ; mark , but how first things are reported by travellers who may lye by authority ; then pliny gathereth their several reports into the volume of his natural history ( whom all men may see was abused by being too credulous of other mens reports ) and yet suarez is forced to use plinies pen to prove that which cannot be proved or defended by reason , and having no better argument , he saith further , sunt qui negant illam vim fascinationis , sed non est cur experientiam à philosophis & medicis comprobatam , & ferè communi sensu receptam , negemus ; by which argument a man may as well prove that idols were gods , because they were approved in their time by men of all arts and sciences , et ferè communi sensu recepta ; and further ( according to plinies report ) he saith , that these women do kill but by some poysonous quality of their natural complexion , and inward humours of their bodies , communicated to the vital spirits , and by the action of the minde brought to the eye-sight , and from thence infecting the party whom they look upon , and this ( he saith expresly ) cometh naturally to pass , and of inbred natural causes in the witches bodies ; but mark how this fellow ( although notable for learning ) hath wildered himself in searching out the reason of a meer vain supposition , and erroneous tradition , that witches can kill by looks ; for whereas he giveth this reason , that witches have inward natural poyson , whereby they naturally kill others ; what an absurdity is this to say , that any creature can by its natural quality be contrary or destructive to its own species ? for a viper cannot poyson a viper , nor a toad cannot poyson a toad ; for their nature is one , and not contrary to its own species . secondly , whereas he reasoneth , that this poyson is communicated from the humours to the vital spirits , and by the action of the minde brought to the eye-sight . it is most absurd in philosophy ; for what physician or philosopher doth not acknowledge that the vital spirits , once poysoned , do suffocate the heart , the fountain of life ( as is often seen in the pestilence ) whereby the witch her self must needs perish ; and is also often seen in those who having but the natural humours of their own bodies corrupt , the vital spirits are debilitated , and cannot operate , but the party decayeth and soon perisheth , because the heart cannot abide any corrupt poyson , or contrary temperature to its own nature . thirdly , whereas he saith , this poyson is sent from the witch by the force of seeing , this also is an absurdity in philosophy ; for all sound philosophers do acknowledge , that oculus non vidit emittendo vim suam videndi ad objectum visibile , sed recipiendo species visibiles ab objecto ; how then can the sight ( if it were poyson ) hurt any way the party upon whom it only looketh ? fourthly , whereas he saith , that witches do kill by their natural complexion and inward humour , being naturally poyson , what an absurdity ariseth from hence in divinity ? to conceive that god should make men and women naturally poyson , and destructive to others , and yet should make a law that such should be put to death , yea cruel death , for being such as god made them in their nature and complexion ? surely if man had stood in the manner in which he was made , god had not punished him with death . now after he hath thus intrapped himself in his discourse , by seeking out a reason of that which is not ( but only conceived to be by credulous people ) he falleth off from his own weak reasons , to the reason that thomas aquinas giveth , and that is , that sometimes this fascination is wrought by a secret compact with the devil ; but how can these reasons accord one with the other ? for if it be natural to the witch to bewitch others , what needeth she then to seek help of the devil to do that which she can do by nature ? for , deus est author naturae and sure the devil cannot make more perfect or forceable that which god hath made ; but such is the nature of all these popish writers , that when they cannot strongly enough maintain a lye , they father their lyes upon their master the father of lyes , and are forced , after all their vain argumentation , to use his name to uphold a lye , and ( although they were great scholars ) have rather intangled themselves with folly in reasoning , and with so manifest errour ( whereby they have exposed themselves to the lash of common censure ) than to forsake their popish darkness , which they are ingaged to defend . what shall not be done to bring the popes ends to pass ? what lyes , what foolish fictions , what impossibilities can the heart of man devise , that these together have not affirmed for truth unto the world , to infect the nations with heresie , or atheism , whereby to destroy the christian church ? and for further confirmation of the matter , they have devised , among other tortures , to make people confess that they can do such impossibilities , one of the most devillish cruelties that hath been devised among men , and that is , to keep the poor accused party from sleep many nights and days , thereby to distemper their brains , and hurt their fancies , at length to extort confession from them , and then to bring their own confession as an evidence against them ; and if they cannot make them confess , they torture one of their little children to make it accuse their parents , and that they call confession ; this trick will tame any wilde beast , and make it tractable , or any wilde hawk , and make it tame , and come to your fist , how much more may it make men or women yeeld to confess lyes , and impossibilities ? and if that device will not serve , then they shave them , and search narrowly all parts of their bodies , where they think modest men will not be forward to look , to see the truth of the matter , and there they report that they have found the devils privie marks , and biggs , for the devil to suck them ; a most devillish lye and invention , unless they can shew me scripture for it , but i can shew them scripture against it , joh. . . without god was nothing made that was made ; who then made those biggs , or teats , and who made the bodies of those devils called imps ? also what scripture saith , that biggs or privie marks are signs or trials of witches ? ( yet i deny not but sometimes are found fleshy warts , and other preter-natural tumours written of by physick authors , as diseases of the body ) and among other devices ( as master scot in his discovery affirmeth ( who was zealous for gods truth , and took more pains than ordinary to search and confute those impious writers ) they have set down certain signs whereby to suspect and apprehend witches , which are these ; first , if they will not fast on fridays . secondly , if they fast on sundays . thirdly , if they spettle at the time of elevation . fourthly , if they refuse holy water . fifthly , if they despise crosses . sixthly , if they deny any of the seven sacraments . these are great suspicions that they are witches ; for the devil ( say they ) chooseth them by these signs ( being steps to the reformed religion ) apprehend them , bring them to the tormentor ; but if they see any of these signs , they will easily finde other holes enough in their coates to condemn them . then they cast them into the water , to see whether they will sink or swim , a meer jugling delusion to blinde peoples eyes , for he that hath been used to the art of swimming may know , that few men or women being tied hand and feet together can sink quite away till they be drowned , or if he lay them flat on their back , and hold up their feet with a string , their fore-part will not sink , and therein they can use jugling to blinde the peoples , eyes for difference sake ; for when they will save any man or woman , they will let loose the string which they hold in their hand , and let their feet sink first , and then all their body will sink , then they cry out to the people , look you now , and see the difference betwixt an honest man or woman , and a witch , take her out , she is an honest woman , yea verily , for sometimes she is one of their own confederates . yet whereas some may object , that some of them that are cast fairly into the water , without holding up their feet with a string , do sink more than others , and some again do swim more than others ( although none do sink quite away without any part appearing above water ) the reason of this difference is easie to conceive to men of knowledge ; for , first ; there is difference of constitution in peoples bodies ; some are heavie of temper , and they sink most ; some again are more light of temper , fuller of vital spirits , and they sink not so much . secondly , we must observe the systole and diastole of breathing ; some happen to fall into the water when their bodies are full of breath , and they swim most ; some happen to fall into the water when their breath is out of their bodies , before they can draw it up again , and they sink most . some are kept long fasting in watching and torment , and then are cast into the water when their bowels and veins are empty of food and filled with wind , and these swim more than those that are filled with nourishment ; or perhaps they are kept fasting so long that they have scarce any life left , and then they happen to sink most , but if they do , it must not serve their turn , for the cruel inquisitor will still torment them till he extort confession , if the party live long enough for his cruelty to take place . some again are women cast into the water , with their coates tied close toward their feet , and men with their apparrel on ( and for this they pretend modesty ) but who knoweth not that their apparrel will carry them above water for a time ? some again are women , whose bodies are dilated with bearing of children , and do always after remain spongiously hollow , more apt to swim than to sink , especially tied hands and feet together , to bring their bodies into a round and apt fashion to swim . they that are used to the art of swimming in the water , might easily discover these to be but delusions and juglings , if they were not too credulous ; and yet with these hath poor england been bewitched and deceived , as also with the former , of keeping the accused from sleep till they confess ; and these delusions have been impiously acted here in england , of late in essex , and suffolk , by a wicked inquisitor pretending authority for it , to the cutting off of fourteen innocent people at chelmsford assizes , and about an hundred at berry assizes , whereof one was a minister neer fremingham , of about fourscore years age , wherein this inquisitor hath laid such a president for the popes inquisition ( if times of popish tyranny should again come in , from which god in his mercy defend us ) as would not easily be removed , when although we have no laws in england to try people upon life and death by any inquisition , or inquisitor , in that manner ; yet it may then bee said , was it law then , when the law was in your hands , and is it not law now ? but if such times of tyrannous inquisition come , do they that have had a hand in this president think they shall escape it , or their posterity ? there is already a president for killing of ministers for witches . also some credulous people hearing of the condemnation of those people , have published a book , wherein they report such impossibilities to be done by them , as i hope no wise man will beleeve ; wherein also hoy , the gaoler , is brought in for a witness , a fellow , that is not fit to bear the office of a gaoler , nor any other office in a christian common-wealth , who also wanted vails , and thought the more prisoners were executed , the more he should gain ; and yet it is reported , his testimony was taken as an evidence against them , although his testimony was partly of impossibilities , partly meer prevarications and lyes , to the dis-honour of gods majesty , and the shedding of innocent bloud . but seeing then this miserable massacre of people throughout the christian world hath been but a trick of antichrist , to blinde the world , that thereby he might the more easily and quietly destroy the church under the name of witches , surely if good christians have been destroyed in this impious way , then thousands of the souls of such are now under the altar , revel . . , . crying , how long lord , holy and true , will it be ere thou avenge our bloud upon them that dwell upon the earth ? being some of them the very people that have been destroyed for the word of god , and for the testimony of the truth ; and therefore have been brought into these murderous inquisitors hands ; and although it may be said , these in england have not been slain for the testimony of the truth ; yet i answer , the church standeth for the testimony of the truth , and this persecution was invented against the church , and so they as members of the church have been slain by the enemies invention ; for had they been of that popish crew , and fighters against the church , those wrongful accusations had not been brought against them by them . but it may be said , some of these were scoulds and brawlers , therefore their souls are not under the altar . i answer , yea , and many honest livers that have been executed in that kinde lately , and in times past ; but whatsoever they were , if they were unjustly slain , know , that if god would avenge the bloud of cain , will he not avenge the bloud of these ? before the destruction of germany , that nation was so deluded by these popish errours ; that they put to death thousands in that kinde , of all sorts , and that nation was so carried away with that darksome idolatrous opinion of witches power , that seldom came any thing cross , but some were accused to have occasioned it as witches , and at last god sent destroying plagues among them , and their hearts were so hardened , that they digged the dead out of the graves to cut off their heads to stay the plague ; so blinde were they , and so given over , that rather than they would acknowledge gods hand in all things , they would say , the dead in their graves , by the devils help , brought the plague ; and some physicians among them were so bold to affirm it for truth , who although they might be some way approved in physick , yet besides their horrible atheism , they shewed their silliness , and it may be said of them as of many ignorant physicians , inscitiae pallium maleficium & incantatio ; a cloak for a physicians ignorance , when he cannot finde the reason and the nature of the disease , he saith , the party is bewitched ; this hath indeed been written of by some worthy authors , but how , and in what manner ? senertus lib. . de febribus , cap. . he being loath to defile his pen with such an impious opinion , saith , i had rather refer the reader to the writing of another man , hercul . saxoniae , lib. de plica . cap. . than bring my self upon the stage for broaching of such an opinion ; where also you may read the words of herc. saxon. aforesaid , and hee shuffleth it off to joh. vesino leopoliensi , as an opinion of his , and he like an atheist did indeed own that opinion , that in polonia and germany , witches , after their execution and burial , did commonly send destroying pestilence ; i think indeed the executing of so many innocent poor people did bring the pestilence , and the sword , and famine , all against them , because they provoked god with their own inventions , tending not only to idolatry , in imputing the work of the creator to a creature , but also to the shedding of innocent bloud . master scot in his discovery telleth us , that our english people in ireland , whose posterity were lately barbarously cut off , were much given to this idolatry in the queens time , insomuch that there being a disease amongst their cattel that grew blinde , being a common disease in that country , they did commonly execute people for it , calling them eye-biting witches ; great britain hath been much infected with that atheism , and many people both in england and scotland have been by foolish false accusations put to death , for doing such things as are not in the power of men , or of devils to do , but only of the creator ; and before these wars began , what atheistical reports were published of certain lancashire people , that they could transform themselves into grey-hounds , and into men and women again , and pull down butter and other provision from the air , ( or from whence any crack-brained accuser would imagine ? ) when king charls went last to scotland before these wars , as he came back again sayling over the river humber , the vessel in which his plate was carried , was reported to be cast away , and then was that atheism so great , even at the very court of england , that they reported witches had done it , instead of observing gods supream providence , ( whereas christ saith , a sparrow shall not fall to the ground without gods providence ) since which we have had bloudy wars , and where is the court now ? and now of late hath been in the year one thousand six hundred forty five , that great slaughter of men and women called witches , at the assizes at berry , and at chelmsford , those poor accused people were watched day and night , and kept from sleep with much cruelty , till their fancies being hurt , they would confess what their inquisitors would have them , although it were a thing impossible , and flat contrary to sense and christian understanding to beleeve ; ( where , for the removing of objections , it is to be noted , that a fancy so hurt with watching , cannot afterward of a long time recant , or deny that which they have confessed , no more than a hawk throughly tamed by watching can grow speedily wilde again , although you give them their full sleep ; this manner of extorting confession , and seeming to convict them , being but a meer jugling trick invented by the pope , and their trial in that kinde being jugling witchcraft it self , that may make the wisest man confess any thing though never so false ) what troubles have followed this slaughter , blinde men may see . a little before the conquest of scotland ( as is reported upon good intelligence ) the presbytery of scotland did , by their own pretended authority , take upon them to summon , convent , censure , and condemn people to cruel death for witches and ( as is credibly reported ) they caused four thousand to be executed by fire and halter , and had as many in prison to be tried by them , when god sent his conquering sword to suppress them , by occasion of which wars there were many ministers ( whereof many were presbyters ) slain ; what is become of their presbyterian authority now ? yet because there are some that slighting these observations will hardly be beaten from this conceit of witches power , which they have so long beleeved , and will not yet think but that witches have a familiar spirit , by whose help they kill , and act strange wonders ; tell me , where is a place in all the scripture that saith so ? shew me in all the scriptures such a word , as striges , lamiae , incubus , and succubus , or any word of such signification or importance ; what were pharaoh his magicians , but deluders of pharaoh and the people ? could they by the help of satan do any thing truly ? were they real miracles ? did not their madness come to light ? tim. . . what spirit had the maid that followed paul ? act. . . which is said to have the spirit of python , was it more than a cousening spirit of divination , for gain ? yet still you will say , the word python hath been interpreted by many , one that had a familiar spirit ; imagine they had a familiar spirit ( although it is but a weak argument to ground an opinion upon the bare signification of a word ( except you will have it a seducing lying spirit , such a one as was in ahabs prophets ) yet i say , answer me these four questions . first , tell we where a witch did , or could kill a man in scripture ? what did saul go to the pythonist of endor for ? was it that she might help him kill the philistians , or meerly for augury or divination ? what did pharaoh call his witches the magicians before him for ? was it to kill any man or beast by their cunning ? or meerly to work lying wonders , and dissemble the miracles that god wrought by moses ? so that they might withstand moses , and the truth , and blinde pharaohs eyes , because god would harden his heart ; tell me where you finde in all the scriptures , that a witch did , or could kill a man by witchcraft ; shew me in all the law of moses concerning the condemning of men or women for murther , that a murtherer was called a witch , or a witch a murtherer , deut. . and other places of scripture ; are there not several rules set down for the trying of murther ? shew me one that intimateth the witching of men or cattel to death ? secondly , shew me in all the scriptures where witches are spoken of , that a witch was a secret person , or unknown to the world , that should need to be tried by blinde circumstances , and presumptions , and superstitions , or by privie marks , or by teats , or biggs , by sinking or swimming , or by confessions ? were not pharaohs witches called prastigiatores & magi , openly known ? did not pharaoh call them together without privie search , or inquiry ? did not saul banish all the witches as people openly known , and professing the art of augury , and their several cousening practices ? when saul inquired for a witch , did not his servants presently tell him there was one at endor , was she not known without privie search , or prime marks ? did not the maid in the acts , that was said to have the spirit of python , or to be a pythonist , follow paul , crying openly , did not simon magus act his delusions openly , to seduce the people ? as likewise eli●as the sorcerer ? were not the witchcrafts of jezabel known to be her delusions that she wrought by the priests of baal , to seduce the people ? were not the witchcrafts of manasses open actions , that made juda and jerusalem to go astray ? where then do we read of a witch by suspicion , or to be tried by presumptions , or suspicions , or privie marks , or other signs that are mans invention ? whence came this darkness and blinde errour , but from the pope , that grand witch that hath bewitched all nations ? we search for witchcrafts and abominations in a poor womans wooden dish , and christ telleth us , they are all in a cup of gold , in the hand of the great whore , revel . . . thirdly , shew me in all the scriptures where witchcraft went without idolatry , isa . . . and had not a necessary dependance on idolatry , nahum . . look again , deut. . , . where all sorts of witches are spoken of , why were they to be cut off and destroyed ? the reason is immediatly given , vers . . because they defiled the nations , in seducing them unto spiritual vvhoredom , and the nations were destroyed for seeking , and making inquiry after their divinations , or south-sayings , or oracles , whereas inquiries ought to be to gods prophets , vers . . was not this sauls idolatry , when he sought to the witch of endor ? chro. . , . was not this the sin of manasses , where he is blamed for using witchcrafts , when he made juda and jerusalem go astray to idols ? chron. . . were not the witchcrafts and vvhoredoms of jesabel set down as two inseparable companions , her witchcraft being the upholding of the idol priests of baal , that by witchcraft seduced the people to idolatry ? were not pharaohs magicians seducers of pharaoh , and the people , from god ? was not simon magus the like ? but alas , how , and where have those poor souls that are commonly hanged for witches seduced the people to idolatry ? who hath been led after them for divinations , and southsayings ? many indeed have been led after southsayers , but they are termed good witches , and whereas they as witches ought to dye , many have been put to death by their devillish false accusations , and if the witch of endor were now living amongst us , we should call her a good vvitch , so blinde are the times . fourthly , shew me in all the law of god against adulterous uncleaneness ( where moses writeth of several kindes of uncleaneness , as man with man , man with beast , woman with beast , and many more ) the least intimation of uncleanness , by incubus , or succubus ; what , did moses forget this ? yet because this opinion hath been so upheld by reports and imaginations , and by the extorted confession or people that have been condemned in that kinde , and sometime by the voluntary confession of despairing melancholly people that have been troubled in minde , and wish rather to dye than to live , although volenti mori , non est adhibenda fides ; yet i intreat you to run over these several places of scripture with me a little , and see how this opinion of vvitches power agreeth with the scriptures , yea how flat contrary it is to gods word , and the grounds of our christian faith . yet first , because some men will not understand the scriptures in any other sense than as their own expositors have done , be it right or wrong ; therefore i refer them that will seek farther than the scriptures , to the words , of a general counsel , which mr. scot in his discovery hath alleged as followeth , concil . acqui . in decret . . the words of the council . it may not be omitted , that certain wicked vvomen following satans provocations , being seduced by the illusion of the devil , beleeve , and profess that in the night time they ride abroad with diana the goddess of the pagans , or else with herodias , with an innumerable multitude , upon certain beasts , and pass over many countries and nations in the silence of the night , and do whatsoever these ladies or fairies command , &c. let all ministers therefore in their several cures preach to gods people so , as they may know all those things to be false , and whosoever beleeveth that any creature can be made by them , or changed into better or worse , or be any way transformed into any other kinde , or likeness , by any but by the creator himself , is assuredly an infidel , and worse than a pagan . so much for the words of the council . yet here is to be noted , that this great general council , that thought these people beleeved , and confessed such things to be true in their apprehension , did not then know the inhuman cruelty that was used upon those people by the cruel inquisitors to compel , and extort confession for their own gain , they being maintained by the spoyl of such people being condemned . now for the scriptures , do but mark how those that maintain , and report the power of vvitches , have equalled their supernatural power , with the miracles of the prophets , of christ , and his apostles ; it was the miracle of miracles , that the virgin mary conceived with childe without a man ; they say , a vvitch may do the same by incubus , as bodin , and other popish vvriters affirm , and that such a childe will naturally become a vvitch , such a one they say merlin was ; no , but you say these were atheists , we beleeve not so ; but some will say , the devil can condense a body , and lye carnally with a woman in the shape of a man , but not beget ; yet it was a miracle that angels appeared to abraham in the shape of men , gen. . . yet they will say no , but we beleeve the devil may assume and raise a dead body for a time , and so appear to a woman , and lye with her ; and yet it was a miracle at the suffering of christ upon the cross , that dead , bodies were raised for a time and appeared to many , matth. . . yet a poor vvench was executed at the assizes at chelmsford , who was compelled by the inquisitor ( by keeping her from sleep , and with promises and threatnings ) to confess that she was married to the devil , and that he lay with her six times in a mans shape ; no , but yet some will say , the devil can take upon him an apparent body , and so may talk with a woman , and seem to lye with her in shape of a man , and so she shall be hanged for things seeming so ; yet it was a miracle that moses and elias appeared to the apostles in a vision , matth. . . further , christ saith , a spirit hath not flesh and bones , luke . . and yet some say , the devil can condense a body , some say he can assume a body , some say he can have an apparent body ; thus do they make the word of god of no validity by their groundless traditions ; for if the devil can have so much as an apparent body , what validity was in the words of christ , to take away the doubt of the disciples , when they supposed they saw a spirit ? where also is that foolish doctrin of imps , sucking of men and women witches become ? are those imps bodies or spirits ? if bodies , then who made them ? without god was nothing made , joh. . . if spirits , then spirits can have bodily shape , and flesh , and bones ; and thus you make the words of christ of none effect by your traditions . christ dispensed devils to enter into the herd of swine , and they went , mark . . they say a witch can do more ; she can send the devil into men and women , and children , and cattel , to kill them , and to witch them to death . god said to satan , all that job hath is in thine hand , job . . and job himself , all but his life , job . . they say , god permitteth a witch to do more , to send satan to destroy a mans goods , and cattel , and children , and life and all ; thus they deliver for doctrin the traditions of men . job said , the lord giveth , and the lord taketh away , blessed be the name of the lord , and acknowledged gods hand in all things , neither tempted he god foolishly ; but if one should be so afflicted now adays , instead of acknowledging gods sovereign hand , all the poor wives and widows in a country must be called coram nobis , as being accused to have done it . christ saith , revel . . . i have the keys of hell and death , but they say , god giveth the keys of death likewise sometimes to an old witch ( man or woman ) and permits them to witch men to death ; christ saith , a sparrow falleth not to the ground without gods providence , matth. . but they say , god layeth his providence sometimes at the feet of an old witch , and permitteth her to send the devil to destroy men and cattel ; some will say , a vvitch cannot hurt a godly man , but only a wicked man , and yet god saith , he is the author of all affliction that cometh to the wicked , levit. . from the fourteenth verse to the thirty fourth . also the scripture saith , the lord killeth and maketh alive , sam. . . maketh poor , and maketh rich ; and in deut. . . there is no god with me , i kill and give life , i wound and make whole ; but they say , god permitteth an old vvitch to send the devil to kill , and make poor , and wound , and a good vvitch can heal again by unwitching . god did shut up every wombe of the house of abimelech , that they bare no children , gen. . . they say a vvitch can do the same ( god permits it ) and make men and women barren . christ gave his disciples power over devils , to cast them out , luke . . they say , a vvitch can send a devil into men and cattel to afflict them , and a good vvitch can cast them out by unwitching , notwithstanding , christ saith , matth. . . every kingdom divided against it self is brought to desolation ; yet they say , that is done by consent of the devil , when a good vvitch unwitcheth a man ; thus do they make the words of christ of none effect by their traditions . christ came and appeared unto his disciples , and vanished away again invisible , luke . . they say , a vvitch can go invisible by the help of the devil , especially if one of the ladies of the fairie will but lend her giges invisible ring . christ was lifted up into the air , and taken up out of their sight , acts . . and bodinus and other popish vvriters affirm , that a vvitch can be lifted away in the air by drinking the broth of a sodden infant ; but poor germany , that beleeved these doctrins , and in that confidence executed many people for vvitches , was compelled afterward to boyl their children to quell their hunger , and found by sad experience that there was no such vertue in that woful liquor . god said to moses , go up into the mountain and dye , deut. . , . and he did so , chap. . vers . . they say a vvitch can do so at the word of the devil , and dye when she list , to escape hanging ; and what is a more common report when a poor woman is laid in prison , and there dyeth by grief and hard usage , than to report , the devil promised her she should not be hanged , and was as good as his word , for she dyed in prison before the day of execution came ; thus do they make the devil able to determine , and limit the life of man , as god did the life of moses . it is said in isa . . . shew what is to come after , that we may know yee are gods ; they say , a witch can truly foretel things to come by her spirit of divination ( which they call a familiar ) and can by the same familiar tell what is done in another town , or house , or country , and can tell a man where are his goods that are lost , as well as samuel could tell saul of his fathers asses when they were lost , and such they call good witches . also in the same verse , esa . . . it followeth in the end of the verse , do good , or do evil , that we may be dismayed , and behold it together ; these words have relation to the former words , that we may know that ye are gods ; that is , shew what is to come hereafter , or do good , or do evil , that we may know ye are gods , and be dismayed at your doings ( even as when god sendeth the evil of punishment or affliction upon a people , then they are dismayed at the sight and apprehension of it , ) as in job . . and here when we read that god claimeth the doing thereof as his own prerogative , inferring as much as to say , they are gods that can do this , i think that after the reading of this verse in isaiah , and job , no man should be so grosly idolatrous still , as to ascribe to a witch the sending of any affliction ; those words also , do good , or do evil , ( the whole verse having relation to the seventh verse ) were spoken to the idol priests of the heathen , who were the witches mentioned in the scriptures , and had as great a share in the devil , as any witch can have , and yet god challengeth them to do either good or evil ; and yet when any evil of affliction cometh upon men or beast , these idolaters will still ascribe it to a witch , saying still , god permits it . god sent an evil spirit upon saul to vexe him , sam. . . they say a witch can send an evil spirit upon men or women to vex or torment them ; elisha cursed two and forty children in the name of the lord , and they were destroyed of bears , king. . . they say a witch can curse men and women in the name of the devil , and death or some other evil shall betide them . pharaohs magicians , though they were themselves witches , yet when they saw lice creeping upon men and beast , they acknowledged the finger of god. they , if they see a man smitten with a lousie disease as herod was , say presently he is bewitched . it was a great miracle that christ made the wind and the sea obey him , mark . . they say witches can do the same , and raise winds and tempests , and make it calm at their pleasure . was not this one accusation that was brought against mr. lewis a minister executed at berry assizes , that he had raised a tempest , and cast away two ships at sea by witchcraft ? christ by his almighty power walked upon the waters , mat. . . they say , cast a witch into the waters and she will not sink ; and what hath been more reported and beleeved than this jugling delusion before spoken of ? god claimeth it as his own prerogative to send lightnings and thunders , job . , . but they say , when it thundereth or lighteneth , that witches do sometimes cause it , especially if it be at an assize time , when many witches are condemned ; and what hath been a more common report than this , when god hath sent thundring voyces from heaven at an assize time among the people , to warn them , instead of discerning that god was angry , they say , the witches and the devil was angry , and have caused that thunder ? god teacheth us in levit. . that he himself sendeth barrenness , and famine , sword , and pestilence , and all diseases , and all adversities , as the punishment of sin , but which of these have not been ascribed to witches ? and if the several accusations of people that have been condemned for witches , but only here in england , wi●hin the memory of man were registred , we might read such a hotch potch of impossibilities , as he that beleeveth that they have been justly put to death , must not beleeve the scriptures , nor ascribe any thing to gods mighty providence , but he may also ascribe it to the will and pleasure of a witch ; when christ did by the spirit of god cast out devils , and the pharisees ascribed that work to beelzebub , christ chargeth them with the sin against the holy ghost , matth. . , . but alas , how common a thing is it to ascribe to the devil and witches , the works that god telleth us in the holy scriptures are his own works , and cannot be done by any other power but by the spirit of god ? me thinks this should scare all obstinate vvitchmongers . i heard a suffolk minister ( whose habit and garb might seem to claim the title of rabbi , rabbi ) affirm , that one of the poor women that was hanged for a vvitch at berry assizes , in the year . did send her imps into the army , to kill the parliaments souldiers , and another sent her imps into the army to kill the kings souldiers , and another caused a mans crop of corn to fail , and caused that corn which he had to be blasted , and tipt , or crockt , and this minister did verily affirm that those things were true , for the vvitches ( said he ) confessed those things ; but when i came to argue with him , and to tell him that these things in the scripture-sense were gods prerogatives , he could answer nothing , he was not so well skilled in the scriptures ; but he replied , thou shalt not suffer a witch to live . i demanded of him , what was the signification of the hebrew text , or of the latine translation , and what was meant by a vvitch in that place , he could not tell ; thus hath the salt of the earth lost its savour ; and whereas those should season people with wholsome doctrin , some teach doctrins of devils , and the inventions of antichrist , to defile the nations . and people are now so infected with this damnable heresie , of ascribing to the power of vvitches , that seldom hath a man the hand of god against him in his estate , or health of body , or any way , but presently he cryeth out of some poor innocent neighbour , that he , or she hath bewitched him ; for saith he , such an old man or woman came lately to my door , and desired some relief , and i denied it , and god forgive me , my heart did rise against her at that time , my mind gave me she looked like a vvitch , and presently my child , my vvife , my self , my horse , my cow , my sheep , my sow , my hogge , my dogge , my cat , or somewhat was thus and thus handled , in such a strange manner , as i dare swear she is a vvitch ? or else how should those things be , or come to pass ? seldom goeth any man or woman to a physician for cure of any disease , but one question they ask the the physician is , sir , do you not think this party is in ill handling , or under an ill tongue ? or more plainly , sir , do you not think the party is bewitched ? and to this many an ignorant physician will answer , yes verily ; the reason is , ignorantiae pallium maleficium & incantatio , a cloak for a physicians ignorance , when he cannot finde the nature of the disease , he saith , the party is bewitched . but for all such as go on to defile the people with these doctrins , that not only have no grounds in the scriptures , but are flat contrary to the light of the scriptures . i demand of them , at whose hands will christ require at the latter day , not only the bloud of the innocent , but also the souls of such as have perished by the practice of these atheistical and bloud-guilty ways ? which are in every point so absurd and phantastical , that if many ministers can say they never did teach any such doctrin to the people , yet are they guilty , in that they have not preached against these devillish doctrins , which do make against the true worship of god , and against the life of charity toward our neighbour , and toward the poor and widows , and lame and aged people . many objections and evasions are daily brought against this my discourse , which though they are weak and frivolous , yet would fill whole volumes if i would stand to answer them . the common evasion of every one when they can prove nothing , nor answer , but are fully convinced of their errours by the scriptures , is , say no more , we acknowledge that a witch can do no more than god permits her , or permits him to do , but what god permits , that a witch can do ; this is just as when god and his prophets taught the people early and late , that they should not ascribe any power to idols , as if the people had answered the prophets , say no more , we know these idols can do no more than god permits them ●o do , but if god permit them to save , or destroy , they can do it . so when god claimeth it as his own prerogative , to kill and make alive , make rich and make poor , wound and heal , ( and many other things , as i have already proved by scripture ) and will not have his prerogative ascribed to any creature , yet still ye say , the lord permits it , whereas yet yee have no more ground or warrant in the scripture , that god permits any such power to witches , than the heathen had to say , the most high god permitted their idols also to be gods , and to have power to kill , or to save alive . further , ye say , god permits one man to murther another , yet for this the murtherer ought to be slain ; that is true indeed , but for that yee have scripture , where yee read in the law , of murther , how it was to be judged , that is , if one man did wilfully smite another with his hand , or any other material instrument , that he dyed , it was murther , numb . . . and so forward , but where do you read that god permits any such thing to come to pass by a witch , or that any man can kill another by witchcraft , or without a material instrument ? and when it is proved by many places of scripture , that many such things as yee ascribe to witches are gods prerogative , yet still yee cry , god permits it . another objection is this , it is certain that there are some people in germany , and polonia , that do commonly sell winds by the devils help to sea-men , to carry their ships whither they intend ; therefore a witch can make a league with the devil , and by his help can raise winds . to this i answer , i do not deny but these are witches , because they use impostures to deceive the world , and seduce them to that damnable idolatry of ascribing to the devil and vvitches , and seeking to them for that which belongeth to god alone to give , namely vvinds for their journey ; but that they do such things really without delusion is false , which i will first prove by scripture , and then shew you the delusion ; for scripture , first i prove , if they can by the devils raise winds , then they can also send fair weather , for the north-wind driveth away rain , as job . . . fair weather cometh out of the north , and job . . . god speaking of his own mighty work saith , by what way is the light parted , which scattereth the east wind upon the earth ? and joh. . . without god was nothing made , who then maketh these winds ? psal . . . the winds fulfill the word of god , or blow at gods decree . also solomon reckoneth the winds among such things as keep a natural course , and describeth the natural course thereof , eccles . . . also things miraculous can be done by god only , but that was one of the miracles by which christ shewed himself to be god , he made the winds and the sea obey him , mark . . also it is an absurdity in philosophy , to say that a witch , or the devil , can cause winds , for winds are exhalations drawn from the earth , by the influence of the sun and the stars , and driven back by the coldness of the middle region of the air , which causeth their several motions , and therefore he that saith a witch or a devil can cause winds , must ascribe also to them that they can rule the stars , and dispose the quality of the middle region , by which it must follow that they can send what weather they list , and so by consequence cause the earth to bring forth , or to be barren , which were the height of idolatry to beleeve . and now to come to the imposture it self , wherewith the foresaid impostors do deceive fools , making them beleeve they sell them vvinds for their journy . the poor mariner who desireth to hasten his journey homewards ( but withall considereth not that all men must wait upon providence ) saith , i would give five pounds the vvinds would rise , or that they would turn fit for our journey ; and being among strangers he is presently over-heard by some of the factors of those impostors , who presently take occasion to tell him , that they will undertake for half the money , to carry him to one that shall help him to a vvind according to his minde , then by degrees they draw him on till they bring him into the company of more of their confederates , who do so cunningly combine to obscure his intellect by discourse , that at the last they lead him ( like poor saul , when the spirit of god had forsaken him ) to seek to a vvitch , then do they lead him to the impostor , who being some skilful astrologian in those countries , can give a neer guess by the stars , when such a vvind will arise , and accordingly prefixeth a day , saying , a week hence , or two days hence , or sometimes a fortnight hence you shall have a vvind , in which promise it often happeneth that the impostor himself is deceived , when his prognosticks fail him ; and then they prefixe another day , and do strongly perswade the silly man to stay till then , whereas they know till the vvinds rise he cannot but stay , and i my self have talked with seamen , who confess that sometimes they have been driven to stay a week , sometimes longer , after the day prefixed , and after they parted with their money ; but if it happeneth that some man after he hath laid out his money upon those impostors , hath speedily a vvind for his journey ; then he rejoyceth , and then the impostors are credited ; then he receiveth from the impostor a bottom of thread which the impostor saith he had from such an old vvoman ( because he will not seem to be the vvitch himself ) and this thread is to be carried by the mariner , or by the merchant , into the ship , and he must by degrees continually unwinde the bottom of thread , so long as he would have that vvind blow ; but if all things happen well , then it is concluded , surely it is by vertue of the thread ; but if vvinds prove by the way cross , then it is the fault of him that unwindeth the bottome too fast , or too slow , or with the wrong hand ; and thus are poor idolatrous fools cheated by them that make a rich trade of their imposture . i deny not but this delusion is variously acted in several countries , and some travellours report some one way , and some another way of the manner , and carriage of the imposture ; but he that beleeveth that it is really done , and not a deceiving imposture , is an idolater , and as bad as an infidel , and for such mariners as will buy winds in that manner , the mariners of tarshish shall rise up in judgement against them , who when they saw the wind rise , and the sea tempestuous , and against their voyage , they fought for whose sin that evil was come upon them , jonah . . those poor heathen knew that winds and tempests came not from a witch , but from the hand of god. to conclude , stories reported by travellours prove nothing , neither are they lawful objections , and when we hear such a thing reported contrary to the scriptures , and to human capacity , it must needs follow that it is a deluding imposture , although the story be true from him that reporteth it ; and some travellours that report this thing , yet are perswaded in themselves that it is but deceit . and whereas some would confirm this objection by scripture , because it is said , job . . . after god had said to satan , all that job hath is in thy power , there came a strong wind from the wilderness , and smote the house that it fell upon the young men that they dyed . hence they argue , that the devil raised that wind ; but this is a false conclusion , for then they may as well argue that the devil sent the fire from heaven , as in vers . . which is yet called the fire of god ; and job himself ascribed all to god only , vers . . secondly , if the devil had by gods peculiar dispensation raised that wind , god permitting him to afflict job , yet it doth not follow that he can do it at the command of a witch . thirdly , some to prove the power of witches to afflict men , and women , and cattel , and to bring to pass strange things , do alledge job . . yet there is not a witch mentioned in all the history of job , but how absurdly they do argue let wise men judge ; because god sent satan to afflict job , therefore a witch can send him to afflict man. god permitteth it , say they , by which argument they still labour to maintain that god lendeth his prerogatives to a witch . what though god hath power over satan , to command him to execute his will , to torment and afflict the wicked for punishment , to afflict the righteous sometime for trial ? doth it therefore follow that a witch can do it , because god did it ? and where do we read in scripture that god permits it ? and if god should permit it , where do we read that a witch hath any such power or command over the devil , or any such league or covenant with the devil ? or that god permits the devil to be at the command of a witch ? fourthly , some will allege , the witch of endor , and yet we never read that the witch of endor could hurt , or send the devil to hurt any man or woman , or childe , or cattel , or raise winds , or the like ; neither did saul go to her to desire her to kill the philistines , but he went for divinations , to know what should become of the battel the next day . and what objections soever any man shall bring from the witch of endor , they themselves may answer , if they read but the seventh description of a witch , in the first book of this treatise , and he that was bewitched by the witch of endor was saul , and such as sought to her as saul did , because they were deluded by her . fifthly , some will allege , and object , that the serpent tempted eve , and from thence they will argue , that the devil can assume the bodies of creatures , and appear in bodily shape , and make a league with a witch , and execute her will to kill and afflict people and cattel ; but this is a poor consequence , that because he can tempt , therefore he can kill at the command of a witch ; and whereas they would prove from hence , that the devil can assume a bodily shape , and appear to a witch , if they bring that argument from the literal sence of the history , they must search narrowly to prove the devil was in the serpent ; for it is said , the serpent was more subtile than any beast of the field , inferring that the serpent did tempt by its own natural subtilty , or else why was that expression of the subtilty thereof used by moses ? and hence they must conclude , that it was the serpent , and not the devil , which tempted eve , which were an absurd conclusion ; and yet if they run upon the letter of the story , they cannot deny that conclusion to follow , for there is not any mention of the devil in all the history ; but if they could prove thence that the devil did assume the body of the serpent , it maketh nothing to the purpose , to prove witches power to kill , for the devil did only beguile eve , and not kill her . and although it hath been a common exposition of that place , that the devil did enter into the body of the serpent , and so appeared unto eve in a bodily shape , and talked with her , and tempted her to eat the forbidden fruit , yet if this exposition be well and wisely considered , it is most gross and erroneous ; for first , here ariseth an absurdily , according to their own fond tenents , for then they must conclude that eve was a witch , for say they , whosoever hath had any familiar discourse with the devil is in some degree a witch , and ought not to be trusted , although she hath made no compact with the devil , and i have known some hanged in my time for that confession , although they did absolutely deny that ever they made compact with him , or did any murther by him ; but yet to speak the truth , if it were so , that any man or woman could have familiar discourse with the devil , this maketh not a witch , for christ himself was assaulted by the devil , and answered his tentations by scriptum est , matth. . yea , i may further say , if any man could enter into an explicite covenant with the devil to kill by his help , this indeed would make him a murtherer , but not a witch in the scripture sense , although indeed no man can prove by scripture any such compact at all , or if there could be such a compact made with the devil , yet that god would ever permit the devil to perform his covenant with a man , to kill or hurt at his command , cannot be proved . so much by the way . secondly , there ariseth another absurdity directly from that exposition , that the devil did enter into the body of the serpent , and so tempted eve , for thence it must needs follow , that the devil can open the mouth of a serpent , and cause it to speak , and talk , and so that the devil should have power to work a miracle , equal with that great miracle that was wrought by the mighty power of god , when he opened the mouth of balaams asse , and caused him to speak to balaam , which thing were most outragious blasphemy to affirm ; we must needs conclude then , that it was neither the serpent that by its own natural subtilty tempted eve , as the letter of the story importeth , nor the devil abusing the body of the serpent ; but whereas moses was here to teach the people a great mystical doctrin concerning the fall of mankind by sin , unto which sin man was drawn by the temptations and allurements of the devil ; moses knowing that the capacity of weak people is naturally estranged from spiritual matters , and if he should have taught in plain terms that the devil tempted man to fall , they would not have understood his doctrin , because they knew not what the devil was , therefore he , by the spirit of god guiding him , taught the people in a parabolical way , in which parable when he speaketh of the serpent , and of his subtilty , he expresseth the subtilty and malice of the devil that tempted eve , and all mankind to disobedience against god , and this parable he followeth allegorically , when he saith , the lord said unto the serpent , upon thy belly shalt thou go , and dust shalt thou eat all the days of thy life ; whereas if we deny this to be a parable , we must hold that the serpent before that time had leggs , and did not creep upon his belly , and also that the serpent sinned , and is punished for sin ; and yet if the devil had power to abuse the body of the serpent , the serpent was compelled to do that which they say he did ; but for those that will take the scriptures every where in a literal sence , they must also hold that the trees of the feild did speak , where it is said in a parable , the trees said to the olive-tree , be thou king over us , judg. . . but yet if they will not be beaten off from this , that the devil can assume a bodily shape , it maketh nothing to prove that witches are such people as can kill by witchcraft , or send the devil to kill , for there is no such expression of a vvitch in all the scriptures , but only that a witch is such a one as laboureth by diabolical craft to seduce the people from god , and his truth , to idolatry , and beleeving of lyes . sixthly , some will object , and say , it is manifest that the devil can help a witch to fly in the air , and be transported whither she listeth , or else how had the devil power to carry christ , and set him upon the pinacle of the temple ? matth. . and luke . i answer , this indeed seemeth to be a strong argument , if we take the scriptures at the second hand , as they are translated unto us in the english , but if we search the original meaning of the greek text ( as it was written by the spirit of god ) we shall finde there is no strength at all in that argument , for st. luke , . . saith only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quem subduxisset eum , or subducens eum , and in the ninth verse is the fame sense , and so translated by tremellius and beza , and no otherwise to be understood , but that he was led by the devil from place to place to be tempted ( not that the devil had power to lead him against his will ) but being full of the holy ghost , did by his own divine counsel yeeld so farre to the devil , as to be led into temptation , that so he might overcome temptation ; and whereas st. matthew useth another phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assumpsit eum diabolus , vers . . . this soundeth indeed ( especially in some of our english translations ) as if the devil had transported him in the air from place to place , but it was nothing so ; if we compare matthew and luke together , and this phrase used by matthew , saith tremellius , is by a metalepsis , so that it is plain this objection is of no force , for christ walked up to the mountain , and likewise walked up the stayers of the temple , and leaned upon , and looked over the battlements of the temple , which went round about the temple to keep men from falling , of which we read , saith beza , deut. . . which we falsly translate , pinacles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and hee set him against the battlements of the temple . seventhly , another objection ariseth from this discourse , and that is this ; it seemeth the devil can some way talk and discourse with a witch , and therefore can make a league and covenant with her : for he talked and discoursed with christ himself , how much more easily can he talk with a sinfull man or woman ? i answer , in the same manner that he talked with christ , he talketh with every man and woman ; he saith to a thief , steal ; to a cut-purse , cut a purse ; to a drunkard , drink off your liquor ; to a murtherer , kill such a man , and these obey him ; he saith to a righteous man , steal , and he answereth , it is written thou shalt not steal ; the devil saith again , go and lye with such a whore ; he answereth , it is written , thou shalt not commit adultery , and so likewise for all the commandements ; neither is it to be understood otherwise of the temptations wherewith christ was tempted ; as if the devil could utter a human voyce without a tongue , or any organ of speaking , that were an absurdity in philosophy , for natura nihil fecit frustra ; and this were superfluous in nature for a man to have a tongue , and other organs of speaking , if a verbal speaking could be made without them ; and whereas it is written , that the devil said unto christ this and that , it was only a mental discourse between christ and the devil , and is expressed in scripture , according to human capacity by a prosopopoia , a figure very frequent in scripture , as in psal . . . micha . . there the scripture by this figure bringeth in hills and flouds acting as a man ; and so in mat. . luke . the devil tempting of christ is introduced in the story , as speaking like a man , this is used sometimes in parables , as in job , from the seventh verse of the first chapter to the twelfth , also chap. . the six first verses ; and in gen. . . king. . . in these and many places by this figure , speaking and discoursing verbally , an human action is ascribed to such as it doth not properly belong ; so that it appeareth to those that rightly understand , that this objection also is of no force ; but yet still for those that are obstinate , i say , let them prove a league or covenant by the scriptures , between the devil and a witch , or that the devil hath power , or permission to perform such a covenant if made . eighthly , some again will object and say , if witches cannot kill , and do many strange things by witchcraft , why have many confessed that they have done such murthers , and other strange matters , whereof they have been accused ? to this i answer , if adam and eve in their innocency were so easily overcome , and tempted to sin , how much more may poor creatures now after the fall , by perswasions , promises , and threatnings , by keeping from sleep , and continual torture , be brought to confess that which is false and impossible , and contrary to the faith of a christian to beleeve ? some indeed have in a melancholly distraction of minde confessed voluntarily , yea and accused themselves to bee witches , that could do , and had done such strange things , and wonders by the help of the devil ; but mark well their distemper , and you shall finde that they are deeply gone by infirmity of body affecting the minde , whereby they conceit such things as never were , or can be , as is often proved by experience among physicians , many of those dying in a very short time , ( although they be not put to death ) except they be cured by the physician ; and truly if such doctrins had not been taught to such people formerly , their melancholly distempers had not had any such objects to work upon , but who shall at last answer for their confession , but they that have infected the mindes of common people with such devillish doctrins , whereby some are instigated to accuse their poor neighbours of impossibilities contrary to the scriptures , and some drawn to confess lyes , and impossibilities contrary to christian light ? and indeed vain and fickle are the mindes of such disputants , who do first of all father their vain opinions upon the scriptures , pretending that they are undoubted truths grounded upon the scriptures , saying , thou shalt not suffer a witch to live ; but being shewed their errours , how they wrest the scriptures , will rather forsake the scriptures , which are the rule of righteousness , then forsake their opinions , and will beleeve confession against the scriptures . some men will yet yeeld thus farre , that these confessions of poor accused people do many times extend to impossibilities , and that they verily beleeve that the devil deludeth these people , making them beleeve that he bringeth to pass such things as they require him to do , which yet would come to pass by divine providence . some again do so idolize the devil , as that they affirm that these things are real , and do withall cry out , great is the power of the devil ; and yet for any of these opinions can produce no scriptures to prove them , but only confessions ; and although those confessions are sometimes extorted , sometimes voluntary in poor melancholy , or distracted people ; sometimes in wicked people , who delight to make the world wonder at lyes , or impossibilities , though it be to their own confusion ( they being given over by god , and so the devil seeing his opportunity , instigateth them to be his instruments to uphold all lying diabolical doctrins , so that no true beleeving christian but may discern that all these confessions are from the devil , the father of lyes ) yet i say , suppose with these confession-mongers , that these confessors are deluded by satan , to think they do such things by the help of the devil , yet where do we read in scripture that such are witches who are deluded by satan , or that such should be slain , or put to death ? we read indeed , that witches were all sorts of deluding false prophets , but not such as were deluded by satan . secondly , if you will still affirm , that their confessions are real truths , and not delusions , but that they do indeed bid the devil do such things , which ( as yee say ) he doth ; yet how can yee prove it by scripture ? where is any such description of a witch in the scripture ? but surely it is most horrible devillish forsaking of the scriptures , to beleeve that there is any truth at all in these confessions , and such people as are thus seduced by satan to lying confession , ought rather to be taught better knowledge , than to be slain in their ignorance , and perish altogether for lack of knowledge ; but it is , and hath been the manner of these latter ages , for a minister to go to such , and instead of instructing them , whereby they might become instruments of saving their souls , they urge them to lying confessions , and so do as much as they can to send the spirit of errour into them to their confusion , yea and for the most part , these men who uphold their errours by the confessions of these poor accused people , do altogether mis-interpret their confessions for the upholding of such lyes , for the broaching whereof they have formerly mis-interpreted and belyed the scriptures ; for let but any man that is wise , and free from prejudice , go and hear but the confessions which are so commonly alleged , and he may see with what catching , and cavelling , what thwarting and lying , what flat and plain knavery these confessions are wrung from poor innocent people , and what monstrous additions and multiplications are afterward invented to make the matter seem true , which yet is most damnably false , and flat against christian light , and human reason to beleeve . and for such as can hardly beleeve that melancholy , or distemper of body , and troubled phantasie , can cause people to imagine things so really , as to confess them to their own destruction , though most false and impossible ; let them but consider the late example of a grave minister about the isle of ely , who by a troubled phantasie was so deluded ( or rather did so delude himself by weakness of phantasie and imagination ) as he reported that an angel told him , that the judgement day should be upon the next friday ; by which report many of the inhabitants were much troubled till the day was over ; if then a grave minister may be mis-led by phantasie , and distempered minde ; how much more plain common people , who have such accusations brought against them as are sufficient to break their brains ? further i say , that if the man of sin spoken of in the second to the thessalonians , chap. . had not broached these errours to the world , these confessors had had no such lying imaginations to confess , for their confessions are not from themselves , but from the devil , that so he might delude them that love not the truth , but do urge , and seek such confessions against the truth , as it is said in the eleventh verse , for this cause god shall send them strong delusions that they should beleeve a lye , &c. ninthly , some will object , and say , they have helped search , and have found biggs , and privie marks upon such as have been accused to be witches ; but i demand of them , where doth the scriptures teach us that a witch is known by biggs , or privie marks ? i also answer , that very few people in the world are without privie marks upon their bodies , as moles or stains , even such as witchmongers call the devils privie marks ; which marks astrologians , do affirm to be the characters of the stars , variously fixed upon men according to their nativity , and many an honest man or woman have such excrescences growing upon their bodies , as these witchmongers do call , the devils biggs ; as for example ; there is a disease often found in men or women in the seat of people , called hemorroids , or piles , or the swelling of the hemorroids veins , a disease well known to physicians , many times swelling forth in the seat of people that are ful of melancholy bloud , and are often found in fashion like biggs , and sometimes issuing forth bloud , and for this disease many have been accused by ignorant people , and put to death for witches ; this was part of the evidence that was brought against matter lewis a minister , executed at berry , in the year . there are also found often times excrescences upon the bodies of men and women , called verrucae pensiles by the physicians , as we may read in leonartus fuchsius , in the third book of his institutions of physick , chap. . where he reckoneth up the several preter-natural tumors of mens bodies ; these are a certain kind of long fleshie warts , in fashion of biggs , or teats , and do grow commonly on honest people , or any sort of people , and upon beasts , and yet for these excrescences being but outward tumors of the body , many innocent people have been condemned and executed . another tumor is found by the physicians , called thymion both in greek and latine , rising on several parts of the body like biggs , or teats , these and other kindes of preter-natural tumors , of which we may read in physick authors , which sometimes being fell , and full of pain by reason of the rankness of bloud that feedeth them , and therefore issuing forth bloud , are called of ignorant witchmongers , devils biggs . there be also some natural parts of the body called by a general name glandulae , and by a particular name tonsillae , in the jaws of people , and in some people do plainly appear under the tongue like little biggs , which some ignorant witchmongers having found in people , have taken them as a great evidence against poor innocent people , and for these have many been executed ; but let any wise man consider , what body , of whatsoever constitution , especially of poor people that commonly want food , can spare a daily exhausting of bloud to nourish imps sucking them , without an exhausting and over-throwing of their own natural lives ? whereas few poor or old people , but through want of nourishment and weakness of nature , have rather want of bloud , than an overpluss of bloud . there be also often found in women with childe , and in women that do nurse children with their breasts , and in women that by any accidental cause do want their menstruous courses , certain spots black and blew , as if they were pinched or beaten , which some common ignorant people call fairy-nips , which notwithstanding do come from the causes aforesaid ; and yet for these have many ignorant searchers given evidence against poor innocent people . but if any man will yet further cavil against philosophy , and physick rules , then let him shew me any such description of a witch in all the scriptures , as biggs , or teats , or privie marks , or imps sucking them , or kept by them ; and further i say , that for any kinde of biggs , or any things like biggs , more than hath been found by physicians to be preter-natural tumors , or diseases of the body , or else natural parts , to beleeve , is folly and madness , and to affirm , is a phantastick lye , invented by the devil , and the pope . tenthly , some men will object , and say , if witches have not power to afflict , and torment , and kill people and cattel , how cometh it to pass that after the angring of such an old man or woman , or such a lame man , or woman , that came to my house and desired relief , and i rated her away , and gave her no relief , or did not give her that which she desired ; such and such crosses and losses came upon me , or such a childe was taken in such a manner , with such a sickness , presently after , or within few days after his or her coming to my door ? to this i answer , they that make this objection must dwell very remote from neighbours , or else must be known to give very little , or no relief to the poor , if it can be said at any time when a cross cometh upon them , that one poor body or other hath not been at their door that day , or not many days before , let it happen at any time whatsoever ; shall this then be laid to the charge of him , or her that came last begging to their door ? then by that reason no man in england can at any time be afflicted but he must accuse some poor body or other to have bewitched him ; for christ saith , the poor ye shall have always ; and i think no man of ability is long free from poor coming to his door . secondly , i answer , god hath given it as a strict command to all men to relieve the poor , levit. . . and in the next chapter it followeth , vers . , . whosoever hearkneth not to all the commandements of the lord to do them , ( whereof relieving the poor is one ) the lord will send several crosses and afflictions , and diseases upon them , as followeth in the chapter , and therefore men should look into the scriptures , and search what sins bring afflictions from gods hand , and not say presently , what old man or woman was last at my door , that i may hang him or her for a witch ; yea we should rather say , because i did not relieve such a poor body that was lately at my door , but gave him harsh and bitter words , therefore god hath laid this affliction upon me , for god saith , exod. . . . if thou any way afflict widdows , and fatherless , and they at all cry unto me , i will surely hear their cry , and my wrath shall wax hot against thee . thirdly , i answer , as aesop saith in a fable , volunt homines ut plurimum quando suâ culpâ aliquid sibi acciderit adversi , in fortunam vel daemonem culpam conferre , ut se crimine exuant ; and in his moral he saith , homines minime veniâ digni sunt qui cum liberè peccent fortunam vel doemonem accusant . so may i say of the most part of the world , who if by their own folly and negligence they wrong themselves , their children , or their cattel , they then accuse their neighbour of witchcraft , or if by their sins they bring down gods judgements , they then say they are bewitched , ascribing all to the devil and witches , never beholding gods hand , or acknowledging that god is just , and themselves sinners . eleventhly , some wil still object and say , what though there be no murthering , nor afflicting witch mentioned in the scripture , nor any command given to put witches to death for murthers , may not this common opinion of all men go for current , unless we can prove it by scriptures ? what shall one or two mens opinions be preferred before the common tenent of all men ? to this i answer , it was the common tenent of all the heathen , that idols were gods , and ought to be worshipped ; it was the common opinion of all the scribes and pharisees that it was a sin to eat with unwashen hands , and yet the scripture telleth us that these things were false . secondly i answer , god gave his laws , that we should add nothing to them nor take any thing from them , deut. . . why then should any man be so bold , contrary to the commandement of god , to make it a law to put poor people to death , upon foolish and feigned suppositions , or by the common tenent , and general blinde opinion of people without ground in the scriptures ? twelfthly , some will yet object and say , if we may not conclude murthers and trials of witches from biggs and privie marks , and sinking , and swimming in the water , because we have no warrant or mention of such trials in the scriptures , then by the same consequence we may not try a murtherer by any trial but such as is mentioned in the scriptures ; but this is taken for granted , that if a murthered man bleedeth new and fresh , when the murtherer is near the dead carcase , it discovereth the murtherer , and many murtherers have been discovered by gods providence in that manner , and have confessed the murther , and yet there is no warrant for this trial of a murtherer in scripture . to this subtile argument i answer , that a judge may be too presumptuous in condemning a man upon any such evidence as that is ; for a dead body will for the most part bleed fresh and new , if it lyeth two or three days unburied ; as it is often seen in those that dye a natural death upon their bed , and not murthered , the bloud doth many times issue out of their mouthes in great abundance , at such times as the humours of the body begin to putrifie ; and by the same reason a murthered body will , when it hath lain two or three days , issue forth bloud , both at the mouth , and at the wound , whether the murtherer be present or not . and what if god by his providence hath so brought it to pass sometimes , that the murthered body hath bled when the murtherer hath been present , and so at the sight of the bloud the murtherers conscience hath so accused him that he hath been driven to confess the murther ? we may not thence conclude , or argue , that this is a certain trial of a murtherer , without his own confession , or other manifest proofs , for by that means we may sometimes condemn a guiltless man that standeth by at the same time of issuing forth bloud from the dead body , which is a common and a natural thing . secondly , i answer this subtile objection thus , murther by the hand is a certain thing , we know it by experience , and also the scripture speaketh of it , and for the trial and finding out of murther , when we finde a man murthered , wee have an ordinance in the scriptures , deut. . the seven first verses , they were to make diligent inquisition according to the law of moses , and in the seventh verse every man ought to clear himself that his hand hath not shed the bloud of him that was slain ; and if god blesseth his own ordinance of making such strict search and inquiry , by this wonderful and miraculous kinde of bleeding ( as you suppose it to be ) yet there is the ground of it , it is his own ordinance , and therefore god blesseth it , and discovereth the murther ; but now to apply this to a witch , there is no consequence at all , for when we finde a man dead , or when any party is diseased , we have not any ordinance in the scripture to make search who hath bewitched such a man , or killed such a man by witchcraft , but whose hand hath slain him . as also in numb . . . who hath smitten him with an instrument of iron , or any material instrument , or hand-weapon ; wee may not then expect that god should answer mens fancies , and vain imaginations of murthering by witchcraft , that have no ordinance in scripture , as he doth his own ordinances ; and for sinking , and swimming , biggs and privie marks , that may as well happen to one man as to another , to make them signs and trials of witches , or murtherers , is a groundless thing , and indeed at first invented by the popes inquisitors , who rather than they would not insnare whom they aimed at to put them to death , they would make any thing a sign or token of a witch ; and if all these signs that these popish tyrants have affirmed to be signs , were as they say , true signs of witches , then all people under the heavens might be by one sign or other proved to be witches ; these signs may as well signifie a thief , or a cut-purse , as a witch , being indeed no signs at all . thirteenthly , some will object and say , if we may not suppose that witches can kill , or afflict people by witchcraft , except we have ground and warrant for it in the scriptures , then by the same reason we may not hang a thief for felony , for by the scriptures he ought to have restored four-fold , and we finde no warrant in scripture to put him to death ? to this it is answered , to put a thief to death for theft ; is either lawful , or unlawful ; if it be not lawful by the scriptures , though a thing commonly done , then we may not prove any thing lawful by instancing in a thing unlawful . secondly , if it be lawful to put a thief to death without warrant from the scripture , as yee suppose it to be , yet therein we go beyond our warrant , only in the matter of punishment , which punishment yet falleth upon the guilty thief , who is certainly convicted by infallible testimony , according to gods ordinance ; but whosoever putteth man or woman to death for bewitching people to death , or for afflicting man or beast with diseases by witchcraft , goeth beyond his warrant in matter of guilt , for the scripture no where saith that a witch was , or can be guilty of any such thing as killing by witchcraft , or afflicting by diseases , or any cross or adversity by witchcraft upon men or cattel , and so in this we sin not , in inflicting greater punishment upon a witch then is due by the law of god ( for by law we ought not to suffer a witch to live ) but the sin is , in inflicting punishment upon the innocent , in condemning them for witches which are not witches , for a witch in the scriptures is only a seducer of the people to idolatry , and for killing without a stroak of the hand , or some material instrument , god claimeth it as his own prerogative proper to himself only , deut. . . sam. . so that imputing it to any other , is against the scriptures . fourteenthly , some will object and say , although there were no murthering witches spoken of in the scriptures , or any such description of a witch , as one that maketh a league with the devil , or that lyeth with incubus , or succubus , or that hath imps , or biggs , or privie marks by which they are known , yet such may be sprung up since the scriptures were written , as new sins increase daily . to this i answer , if there be new sins it must be in reference to the law , for that maketh sin to be sin , because it is a breach of the law ; now , no man may adde any thing to the law of god , deut. . . and therefore we may not suppose that there be any sins that are not mentioned in the law ; also such sins are not mentioned in the gospel ; and saint paul saith , whosoever preacheth any other gospel than that we have received , let him be accursed , gal. . . fifteenthly , it hath been objected by some , that a judge , or a jury-man , is not to question any truth of opinion concerning the power of witches , or what witches are , but to be guided by the law of the nation , and to go according to the evidence of witnesses , and if any one will come and witness upon oath against any man or woman , that he or she is a witch , the jury ought to cast her , and the judge ought to condemn her . to this objection i answer , deut. . . at the mouth of two or three witnesses shall he that is worthy of death be put to death , but at the mouth of one witness he shall not be put to death . it is taken for granted , that a man or woman is sometimes given over to bear false witness , therefore god hath made it one of his commandements , thou shalt not bear false witness ; and here in deut. . . god hath given us this rule to avoyd false witness , that one witness shall not pass as a sufficient evidence upon life and death , and yet many have wrongfully suffered death at the mouth of one witness , contrary to this law , without examination of the condition of the witness , whether mad , or foolishly presumptuous , or malicious . secondly i answer , where two or three witnesses are to pass for true evidence against any person , it is to be understood only in matters prescribed by the word of god , as murther by an instrument smitten , or cast at a person , or by the hand , or by some apparent infallible way , numb . . , &c. but not in matters that are no way grounded upon the word , but are flat contrary to the word of god , and are only mens imaginations , for we have no warrant to put any person to death upon any imaginary offence ( if it were likely that two or three should agree together in such a testimony ) neither ought a judge , or any magistrate to administer an oath , or take , or hear an oath in any thing moral that is not prescribed in gods word , but only imaginary ; and if two or three would swear point blank against any person to be a witch , they ought not to be suffered to swear against any in that manner , except it be to swear against such witches as the scripture speaketh of , according the whole discourse of this book , and therein also they ought to give a reason of their oath , and the judge and jury to consider it . thirdly i answer , that oathes that have been usually taken against many persons in that kinde , are not to be regarded , though true ; as that such a one hath been seen to have a rat or mouse creep upon her , or under her coats , or was heard talking to her imps , these are not material testimonies , but are foolish and sensless arguments , not grounded in the word of god. further , if the witnesses can swear that any person keepeth and feedeth imps , it is not a material oath , for it is as lawful to keep a rat , or mouse , or dormouse , or any creature tame , as to keep a tame rabbit , or bird ; and one may be an imp as well as another , and so may a flea or louse by the same reason ; and so the devil need not go far for a bodily shape to appear in , or to suck mens or womens flesh in ; and it these were material oathes , who then may not be proved a witch ? and yet there was an honest woman ( so always formerly reputed ) executed at cambridge in the year , for keeping a tame frogge in a box for sport and phantasie , which phantasie of keeping things tame of several species is both lawful and common among very innocent harmless people , as mice , dormice , grashoppers , caterpillers , snakes ; yea a gentleman , to please his phantasie in trying conclusions , did once keep in a box a maggot that came out of a nut , till it grew to an incredible bigness ; all these are arguments of no force ; yea i further say , if two or three would swear that they saw such a creature suck any persons flesh , it doth not prove it to be a devil , or that the devil is in it , or therefore the person a witch . lastly i answer , if a judge , or a jury be bound by the law of the nation to proceed according to that law , yet they are bound more by the law of god to proceed according to his law , and if there be any law of any nation made to put to death people for any supposed imaginary witchcraft , not spoken of in gods word , that law ought to be abrogated , for we may not adde to gods law , deut. . . and in the mean time , that nation that maintaineth such a law , that judge , that jury which prosecuteth such a law ( being not grounded in , but contrary to the law of god ) they all hazard themselves under the curse of gods law , exod. . , . sixteenthly , the last and wisest objection is this , it is maniest in the scriptures that a witch may kill by witchcraft , for it appeareth numb . . . that after balaam had tried all ways to curse the people , there dyed of the people twenty four thousand , and although he could not hurt them by inchantment ( as he affirmeth chap. . . there is no inchantment against israel ) yet it appeareth , revel . . . that he taught balac to lay a stumbling-block before the people , in inticing them to commit idolatry , which brought down the anger of god upon them that they dyed , numb . . . to this i answer , this indeed is the only witchcraft that can kill or hurt any man ( according to the whole discourse of the first book , of this treatise ) seducing the people to idolatry , whereby they do cause them to provoke god to anger , and to strike them in his displeasure ; and this is the doctrin we ought to learn by the history of balaam , yea this is the only witchcraft that is summarily included in all the nine tearms of description , deut. . , . ( being the discourse of my first book ) and to shew any proof of any sort of witches in the scriptures , i challenge all witchmongers , yet some will forsake the scriptures , and confute me strongly , with a repetition of some of bodins lyes , or the like stories , telling them for truth . but for all such as do still labour , by objections , cavils , inventions , and imaginations , to uphold the old traditions and errours of that grand witch the pope , and his train , concerning witches , and their power , and not rather to cleanse the world from these doctrins of devils ; let them take heed that the saying belongeth not to them , that stephen spake to the jews , acts . . yee stif-necked and uncircumcised in heart and ears , yee do always resist the holy ghost , as your fathers did , so do yee ; as it is written , thes . . , , . because yee received not the love of the truth , that yee might be saved ; for this cause god hath sent you strong delusions , that you should beleeve a lye , that they all might be damned who beleeved not the truth , but had pleasure in unrighteousness . a conclusion . he that groundeth his opinion upon phansie and human traditions , and reports , without light , and rule of the scriptures , is like a man groping in the dark , who for want of light rusheth his face against the door . but if any man will forsake blinde imaginations , and be guided by the light and rule of the scriptures , he shall finde by them , that witches are only false prophets , who used several deluding impostures to deceive the people ( according to the whole discourse of the first book of this treatise , and these were not poor men and women , such as are commonly executed for that falsly-imputed crime of witchcraft ) but were open practicers of their several witchcrafts , to delude and seduce , and those had not their craft from a familiar , or by making a league with the devil , as hath been commonly imagined , but were in a manner learned , and used books written for that purpose , to teach them their manifold impostures , whereby to gain a maintenance among the people , by making them beleeve they were prophets ; as wee may read . acts . . many of them being converted by the powerfull preaching of the gospel , brought their books , and burnt them before the people ; these books containing such subtile devices as were practised then by the false prophets , or witches of the time , to deceive the people , and now adays by the popish rout , and by our common wizzards . but now for the thousands of people that have been executed for witches in several parts of the world , by the common manner of fond , false accusations , at whose hands will god require their bloud , but at the hands of the whore of rome , and of those that have joyned with her in her abominations ? revel . . . in her was found the bloud ( not only of saints ) but of all that were slain upon the earth . this doubtless must be understood of those that are unjustly slain , and who are they , but such as are slain by wrongful accusations ? which wrongful accusations are occasioned by the devillish doctrins wherewith she hath defiled the nations . further i say , that this doctrin of witches power is the main strength of antichristian policy ; for whereas that romish whore knoweth , that in all nations the civil magistrate will hold his power , and not resign it to her , to have absolute power to kill for religion , she maintaineth this damnable doctrin to this end , that under the name of witches she may melt away all whom she feareth , or suspecteth will be opposers of her antichristian pride , and herein she ingageth the civil magistrate , by her subtill doctrin , to cut off whom she pleaseth ; and how can that be said to be a government for the defence of peoples lives and estates ? where contrary to all law these villains can steal away both life and estate from whom they please ( except from such as are in places of dignity , or so well esteemed in common-wealths , or have such friendship among the potent of the land , that thereby they are able to withstand their adversaries ) and these poor accused people have no redress , or help at the hands of the magistrate ; but he who ought to be their defender is bewitched , and ingaged against them ; he is taught indeed not to suffer a witch to live , but never truly taught who , and what are witches ; and that many times they that ingage him by their lying doctrin , are the very witches themselves , aimed at in the scriptures , that ought not to be suffered to live . the third book . shewing the vanity of some english vvriters concerning vvitches . bodinus , hyperius , hemingius , and other popish bloud-suckers , mentioned before in the second book of this little treatise , having defiled the world with their abominable inventions , contrary to the sense and truth of gods word , their devillish doctrins being already declared sufficiently to be wholly dissonant to the word of god ; yet some of our english writers ( who otherwise might seem to have been wise and learned men ) have defiled their pens with these groundless phantastical doctrins , which vvriters are briefly these . the first is james bishop of winton , setting forth three books , called daemonology , in the name and title of the works of king james ( and whether the bishop or the king were the composer of that work , i stand not to argue ) which vvorks are collected out of these popish writers before mentioned , which the author acknowledgeth in the preface to his book , where he alledgeth bodinus , hyperius , and hemingius for confirmation of the truth of the matter contained in his vvorks , but not a jot of scripture is produced in all the vvork , if rightly interpreted , to prove it to be truth and yet the author himself confesseth of bodinus , that his book of daemonomanie is collected with greater diligence , than composed with judgement ; and truly i wish every wise man ( that desireth to be resolved in his judgement concerning these opinions ) to observe that passage ; or if he be such a one as can read , and search the severall writers of this subject of witchcraft , let him observe the variety of their opinions , how few of them do agree in one tenent , or in their manner of writing , by which it is easily concluded , that all their traditions are but phantsies , contrary to the sound of gods word ; even as a wise judge , examining several witnesses of one thing , if he findeth not their testimony to agree , he concludeth , that they compacted together to witness a thing false ; and truly , although wise and learned men have been deluded by these lying inventions , yet compare but their opinions one with another , and also with holy writ , and you shall finde , that all their opinions are but one monstrous devil , striving to get the mastery of the spirit of truth ; and whether this work was either composed by king james , or by the bishop , may be very well suspected , or rather by some scotish man , blinded by some scotish mist , who desired to set forth his own tenents for the upholding of popish errours , and popish writers , sufficiently confuted before by scot , in his discovery of witchcraft , he not being able any whit to answer scot in his discourse , laboureth to uphold false tenents and doctrins , by the authority of a king , because he could not finde any thing in the scriptures to uphold them , or to answer scot , as wee may read in the preface , that his whole aime is at scot , whom he falsly chargeth with the tenent , and affirmation , that there is no such thing as witchcraft ; whereas scot in all his whole book saith no such thing , but only that witchcraft is a craft of deceiving , and seducing the people , and not of killing and making barren , and raising winds , and such like inventions ; he that readeth that preface , and seeth how scot is first and chiefly aimed at in the whole work , might presently expect that in the work he should finde scot notably confuted , or at the least in some way answered , but reading over the vvork , he shall finde not one thing or other answered at all , but only a bare affirmation of such tenents , without any ground , or warrant of the scripture , which tenents were confuted by scot , by the scriptures ; so that for any man to answer that work of the author at large , were only to do that which scot hath already done , in confuting bodinus and others ; and whereas this author pretendeth a refutation of scot , he hath done nothing else but written again the same tenents that bodinus and others had before written , and were by scot confuted ; like an obstinate disputant , that rather than he will not hold his argument , though never so foolish , he will deny the conclusion . one disputant wisely and plainly proveth that a thing is , and the other foolishly saith still it is not ; or one proveth that a thing is not , and the other foolishly still saith it is ; by which way of arguing a childe may hold an argument against a learned doctor , though never so false . yet for the answering of the tenents of this author in that work , first , he saith in his first book , as also in the preface , that witches can by the help of the devil cause to be brought unto them all kindes of dainty dishes for their delicious maintenance ; ( and yet say i , how many poor lean starved people have been executed in several places for witches ) and for the truth of this doctrin , he bringeth no place of scripture to prove it , but only affirmeth it to bee true , for these reasons ; first , the devil is a thief , and delighteth to steal . secondly , he is a spirit , and therefore can subtilly , and suddenly transport the same from whence and whither hee will ; by which way of argument , rejecting the scriptures , a man may affirm for truth any vain imagination , be it as absurd as this former ; as , that the devil is a thief , and therefore hath a mountain of gold , which he hath taken out of every mans purse , and heaped up in hell , which he being a spirit , hath easily transported from the earth , and therefore are so many men hastening to hell , because there is abundance of gold ; but if such foolish arguments as these were of any force , what need then any scripture to teach us the truth ? but if we examine the truth of this doctrin by the scriptures , it will prove for want of ground in scripture very phantastical , and in opposition to the truth of the scriptures very blasphemous ; for hereby we should yeeld still that what was done by the angel of god in miraculous manner , bringing food to elijah , king. . . may be done by the devil , bringing variety of food to them that serve him ; and whereas god by a miraculous hand brought his people through a barren wilderness , and fed them in that wilderness ; the same thing might as well have been done by the devil , who ( saith he ) can bring his servants all manner of dainty dishes . this that is already written were enough to disable and make voyd all the three books of daemonologie written by this author but yet for the satisfaction of such as will expect a methodical answer , i will begin with his works in order as they stand , and in brief shew the vanity of them ; as for example , he saith in his epistle to the reader , sorcery and vvitchcraft are different from magick , and necromancy , and yet in the first chapter of the second book , he saith , the maid spoken of in the sixteenth of the acts was a vvitch , because she had the spirit of python , and yet we finde in the scripture , that they that had the spirit of python were also necromancers ; how then can this distinction hold , that vvitchcraft differeth from necromancy ? for by that distinction a pythonist were a vvitch , and a necromancer not a vvitch ; yet what was the pythonist of endor but a necromancer , pretending to consult with the dead ? and necromancy was the pretence of all that were said to have the spirit of python ; that was , that they consulted with the souls of the dead , as in plutarch , and also in holy vvrit , as in isa . . . ( it is manifest in any tongue but our english ) which in tremellius translation is to this sense ; for when they shall say unto you , ask counsel of those that have the spirit of python ( or the imposture of oracling ) and of south-sayers , should not a people ask counsel of their god ? shall they ask counsel of the dead for them that are living ? so then it is plain , this distinction is wholly dissonant from scripture , and that this author wrote not according to scripture , but by phantasy and imagination . and now for his first book , and the whole discourse of it he layeth this foundation ) he produceth these places of scripture to prove that there is such a thing as witchcraft and witches , exod. . . sam. . . acts . acts . and here he never searcheth the sense and meaning of these scriptures , but proveth that witches are , which thing no man denyeth ; and yet mark but his proofs , exod. . . which is taken for a jugler , or one that worketh false miracles to deceive and seduce , in the same sense is to be understood , acts . , . concerning simon magus who was a jugler and magician ( jugling being one main part of magick in the scripture discourse ) such were pharaohs magicians , which magicians this author distinguisheth from witches , and yet would prove by these places that there is such a thing as witchcraft and witches ; so likewise sam. . . rebellion is as the sin of divination , from hence hee would prove witchcraft also , and yet his distinction denieth that necromancers ( whose main drift was to give divinations , by consulting with the dead ) are witches ; and this is the sum of his first chapter , where any wise man may see how he hath lost himself in proving , and not able to prove that which is easily proved , and that which no man denieth , that there is such a thing as witches and witchcraft ; for all the rest of his discourse in his first book , it is to prove that there are magicians and necromancers , which thing no man denieth according to the scriptures ; but though this be a true conclusion , yet it ariseth not from his proofs before mentioned , according to his own distinctions , for he produceth those proofs only to prove that there are witches , which yet he distinguisheth from magicians and necromancers ; how vainly then doth he raise from these proofs a discourse of magicians and necromancers ? and further , in all this discourse , he writing only according to his own imaginations , without grounds in the scriptures , or in arts , and sciences , he runneth into gross absurdities , as in the third chapter , that judicial astrologie is attained by circles and conjurations , raising of spirits to resolve their doubts , which sheweth how little reading he had in that science ; and in the fourth chapter he bringeth in healing by charms , and stones , and herbs , as if by his method they were a part of astrologie , and not only in that hath he shewed his weakness , but in reckoning stones and herbs among magick charms . in the fifth chapter he saith , magicians conjure the devil in a circle , and if they miss the least circumstance , the devil breaketh into the circle , and carrieth quite away body and soul ; and yet saith , a little before , in the same chapter , that the devil having prescribed that form of doing , that he may seem to be commanded thereby , will not pass the bounds of those injunctions ( circles ) . in the sixth chapter he talketh , that they make a league with the devil written with their bloud , and so learn of him to play jugling tricks , and tricks upon the cards and dice ( in which also he sheweth himself but a silly gamester , in thinking such tricks cannot be played without a league with the devil ) and yet by his distinctions , and by his whole discourse , he saith , these magicians ( though in league with the devil ) are no witches , which is contrary to the general tenent that ever was of his own sect ( that is where such a league was made , it made a witch ) but to speak the truth , the ill coherence of the writings of his , and all other writers of that sort , sheweth , that they have no ground but phantsy , and fiction , for any league or transaction with the devil , either by magician or witch ( to use his own distinction ( though senceless ) either in scripture , or human reason guided by the scripture , and this is the whole scope of his first book . in the first chapter of his second book he refuteth himself , and plainly confesseth ( though dully ) that all his former proofs of scripture concerning witches were to bee understood only of magicians , and not of witches ; but saith he , though that be true , yet the law of god speaketh of magicians , inchanters , diviners , sorcerers , and witches , and whatsoever of that kinde that consult with the devil , but doth not say where the law speaketh so , nor where such are said to consult with the devil , but letteth it pass for granted which yet i will grant ; thus farre the law of god speaketh of magicians , inchanters , diviners , and sorcerers , but not of witches distinct from these , for these were witches in all the scripture-sence , and diviners were magicians , and magicians were sorcerers , and inchanters were witches , and so were all the rest ; but still mark how he laboureth to produce some proofs beyond all this , whereby he would make a witch somewhat ( he cannot tell what ) distinct from magicians , diviners , inchanters , and necromancers ; for saith he , the maid that followed paul crying , acts . was a witch , whose spirit of divination was put to silence , saith he , and she was a witch , because she did not raise the devil , but hee spake by her tongue publickly , and privately , and that by her consent , and this is his ultimate proof of a witch ; which i grant ; she was a witch , but why distinct from the rest ? what was she more than a diviner ? and the scripture saith she had the spirit of python , which was a spirit of lying prophecie or divination ; and saith he , she was a witch , because the devil spake by her tongue , and that by her consent , as if he spake not by the tongue of all diviners , inchanters , pythonists , south-sayers , necromancers , and all false prophets , and that by their consent ; she was a witch saith he , because she raised not the devil , but yet say other writers of his sect , they are witches that raise the devil , and she had been a witch if she had raised the devil ; and he himself in his seventh chapter saith , devils are made commonly to appear by witchcraft ; from these grounds in scripture , ( which are all spoken of deceivers , and false prophets , according to the whole discourse of my first book , which indeed were witches in the scripture-sense , though weakly discovered by this author ) he goeth on presumptuously in the second and third chapters , to say that witches are such as do compact with the devil , and in great number meet in houses , and churches , and adore the devil in pulpits , and learn of him to do mischief , and do render account at their several meetings , what mischief they have done for his service , and to kisse his hinder parts for adoration , and this is all the scope of his second and third chapters , without any tittle of proof from scripture , but only confession of condemned people ( which is no proof ) being contrary to scripture and reason , and ( all circumstances considered ) is no confession ; for as he dully argueth in his first chapter , that because they are loath to confess without torture , therefore they are guilty ; we may argue the contrary , they therefore are not guilty , their confession being extorted , which confession yet he would argue to be true , because saith he , the devil was worshipped among the heathen , and gave oracles , and responses , and was honoured with bloudy sacrifice , and gave divinations by the intrals of beasts ; but although these things were done by heathen people that worshipped idols , and had oracles , and responses from their idol priests ( which were the witches , and false prophets of the times ) and in that sence might be said to worship the devil , as in cor. . , . ( because the devil was in the idols , or rather in their priests , and so by them wrought delusions under the mask of idols ) yet what consequence is here , that because the devil was in this sence worshipped publickly by idolaters , that therefore he is now privately worshipped by the great conventions and assemblies of witches ? or where do we read in scripture , that witches were such as did meet to worship the devil ? they were indeed such as seduced people to worshipping of idols , by the delusions of the devil ruling in their hearts . and in the fourth chapter be saith , that vvitches can be transported in the air , by the devils help , because habbakkuk was transported by the angel , in the history of daniel apocrypha , which if this were a true story canomical , yet what absurdity is this , to equalize the devils power with the power of god by his angel ? and what consequence is here ? if the angel did so transport , therefore the devil doth transport ; and yet this is the whole scope of his fourth chapter . in the fifth chapter his whole scope is , that vvitches can make pictures of vvax , or clay , and rost them , and so consume the party whom they intend , and can receive from the devil stones and powders , and by them cast on can cure diseases ; that they can raise storms and tempests , and do many strange things , and that no man is sure to escape their vvitchcraft , which as i have shewed in my second book , are not only inventions and fictions of antichrist , without ground in scripture , but flat against scripture , and the faith of christians to beleeve . and whereas he saith further , the devil can send vvitches to poyson people , i answer , so he may teach any man else that will undertake it ; for that is not any whit more essential to a vvitch than to any other murthering-minded man or woman , no more than stabbing with a knife or dagger , the scope of the sixth chapter is , that the devil appears to vvitches , and teacheth them to do mischief , but yet they have not power to hurt a magistrate ; but sure if vvitchcraft consisted any whit in the art of poysoning , why then is the magistrate free ? for certainly many magistrates yea judges , and kings themselves , have been poysoned ; hath a vvitch then less faculty in poysoning magistrates then other men have had ? why then is their craft counted so dangerous ? the scope of his seventh and last chapter is , that spirits did more commonly appear in time of popery than now , and the reason thereof he giveth before he proveth it to be true ; that is , that the gospel hath dispelled those spirits that were wont to appear . this reason hath a smooth pretence if it were given of a true thing , but the thing which he argueth upon is not true , for there were no more spirits seen in time of popery than now ( and that is just none at all ) but there were more lyes reported by papists , and in time of popish ignorance , than now , and the gospel indeed hath dispelled those popish errours which were wont to deceive the people more than now ; and who so denyeth that spirits appear , he saith they are sadduces , whereas yet there was never any such dispute among sadduces , whether spirits did appear visible or not ; neither were the pharisees that opposed the sadduces so silly as to affirm any such thing ; but if any such thing were , as visible apparition of spirits , doubtless at had been no controversie , for the sadduces might have seen them as well as the pharisoes ; this is the scope of his first and second book . and here i am compelled to go back again to the third chapter of the first book , to answer one of his tenents , which i think very material to be answered out of order , because if i had taken it in order it would have spoyled my method in answering so curtly as i have done , ( his writing being somewhat immethodical . ) look in his first book , the third chapter , and see how he by the bare signification of a word , laboureth to ground an absurdity , saying , necromancy is one that prophesieth by the dead , and that is , saith he , one that consulteth with the devil , assuming the body of the dead party ; but as i have said , what logician doth not know that it is not a legal manner of arguing , but most absurd to draw a conclusion from the bare signification of words , or from what words may signifie ? but he that argueth truly , must argue as the words are taken , and not as they may signifie , and also search the original sence of the hebrew , and yet for the word it self it hath not the least signification of the devil , or that the devil can assume a dead body , or the least signification of prophecying by the devil , but only by the dead , according to the vain tenent of the heathen , that the souls of the dead ( by reason of their perfect estate after this life ) could inspire men living upon the earth , with knowledge of things to come , in which pretence these witches called necromancers used divinations , or lying prophecies , as manifestly appeareth in plutarch , de . defect . orac. and by scripture , as i have shewed more fully in the ninth description in my first book ; and as for that tenent , that the devil can assume and raise a dead body , it is most absurd and blasphemous , for it was by the divine miraculous power of christ upon the cross , that the bodies of the dead were raised for a time , and appeared unto many , matth. . , . from whence the centuirion acknowledged christ to be the son of god , knowing , that such things could not be done but by the mighty power of god ; yet if this absurdity were true , that the devil could assume the bodies of the dead , it makes nothing to prove their common main tenent , that witches are such people as can kill by witchcraft , for a necromancer is only one that taketh in hand to prophesie by the dead , or to give divinations , and not one that killeth , or witcheth people to death ; neither doth it agree with this authors distinctions to hold any such tenent , that a necromancer is one that consulteth with the devil assuming a dead body , for he saith in his sixth chapter of his second book , and also in the third chapter of the third book , that the devil appeareth to witches , and they consult with him , having assumed a dead body ; why then doth he in his former distinctions make a difference betwixt a necromancer and a witch ? and now to proceed to the third book , as followeth , he laboureth to prove in his third book , that the devil can appear bodily , and doth commonly haunt houses and fields in shape of men departed this life , and sometimes as fairies , sometime in manner of browning ( as he calleth it ) that is it that by our old wives fables is called robin good-fellow ) and that these are true , and not false fables , and for that in his first chapter he allegeth , isa . . . where it is said , that zim and ohim shall dwell in their houses , and jim shall cry in their palaces , which saith he , are in the hebrew the proper names of devils ; but how erroneous this exposition is , let them that can read the hebrew text see , and for them that cannot read the hebrew text , let them read the latine translation of junius and tremellius , which is thus ; et recubabunt ferae illic , & implebunt domos eorum noxia animalia ; habitabuntque illic ululae , & scopes saltabunt illic , clamitabitque terrificum animal in viduatis palatiis ipsius , & serpens in templis voluptariis : that is , wilde beasts shall lodge there , and hurtful beasts shall fill their houses , and owls shall dwell there , and night-birds shall hop there , and a dragon shall cry in their desolate palaces , and the serpent in their pleasant temples ; ( tremellius in his marginal notes saith , terrificum animal , id est draco ) those were all only such creatures as do commonly inhabit desolate places ; the prophet speaking in the former verse of desolation that should come upon the land ; and indeed the devil hath least to do in desolate places , and is most busied where people are most ; but had zim and iim been the proper names of devils , it had not made any thing to the purpose , to prove that the devil walketh up and down in corporal appearance , for it is said , revel . . . that the devil dwelt at pergamus , and yet it is not meant that he was there seen at all to appear in any shape , but was there in the hearts and works of wicked men ; but such is the manner of all that are tainted with popish tenents , that they would have people conceive of the devil , that he is some ugly terrible creature to look upon , some black man with a pair of horns on his head , and a cloven foot , and a long tayl , or some monstrous beast that inhabiteth in woods , and walketh about in the night to scare people , and this doctrin is maintained by popish writers , least people should discern that the devil is in all their popish doctrins and actions , and in the hearts of all popish seducers , and deceivers of the world . further , in this his third book he talketh of incubus , and succubus , as if it were an undoubted truth that the devil lyeth commonly with witches of both sexes , having copulation with them , but for this he hath not the least scripture , nor the least seeming argument , but only constrained , extorted , belyed , nullified confession of poor condemned people , which is the only argument for all the devillish tenents of all writers of this sort , and yet they begin with scripture , saying , thou shalt not suffer a witch to live ; and upon this they raise a long discourse , contrary to all scripture , and truth , and possibility , all which they will father upon the scriptures , and yet when they are pinched by dispute to prove their tenents by scripture , they fly off to confession ; this confession i say is in all the discourse of this author his only argument ( which is no argument ) and yet he pretendeth his discourse to be grounded on the scriptures , and in that pretence in his last chapter he concludeth his whole discourse with the law of god , saying , therefore these people ought to be put to death according to the law of god , whereas yet in all his discourse he could not produce the least jot or tittle of the law against any such kinde of supposed witches as he talketh of , nor the least colour of argument to prove his supposals , in all the law , or all the scriptures , without misconstruing the law of god , and the scriptures . so much for this author . cooper answered . the second english writer upon this subject is one thomas cooper a minister , who himself being infected with the common popish tenent , sent forth by pope innocent the eighth , and pope julius the second , and affirmed by bodinus , and other bloudy inquisitors mentioned in my second book , that witches are murtherers , and such as can raise winds , and do things impossible , by the help of the devil ; this cooper , instead of being himself a minister to instruct , and teach the people in gods truth , grounded in scriptures , he became a bloudy inquisitor to finde out witches , that is a bloudy persecutor of the poor , and an accuser of them to be witches , who by his blinde zeal in this kinde did cause many to be executed for witches , as he confesseth in his first book , the first chapter , and sixteenth page , and after this he reading mr. scots discovery of witchcraft , which he was no way able to confute by scripture , nor to answer him truly , hee being galled in his conscience , and netled in his minde concerning his reputation in the world ( which he feared he should loose if his wickedness should be convicted and laid open ) instead of humbling his soul before god , and begging pardon for his sin ; he wrot a book in defence of his errours , called the mystey of witchcraft , wherein he hath ( as others have done ) pretended to confute scot , and to that end hath writ down many popish inventions , adding thereunto many of his own foolish imaginations , without one jot of scripture to prove or ground any of his tenents , and after long discourse of meer lyes and imaginations , in a pretence of holy zeal , yet quite contrary to gods truth ( yea i may say , imaginations resisting gods holy spirit of truth ) hath thought it a sufficient confutation of scot , to fetch him over with an use of reproof , as appeareth in his first book , the eighteenth page , just as if a man should preach contrary to the scriptures that idols are gods , and labour to prove it by experience ( as this cooper laboureth to prove his tenents concerning witches ) or to prove it by the example of such as have been slain , because they would not fall down before an idol , and worship it ( as this cooper laboureth to prove his errours concerning witches from the example of many that have been executed for witches ) and then should fetch them over with an use of reproof , that say idols are no gods ; and after this groundless use of reproof , this cooper goeth on still in a frivolous discourse , without any scripture to prove his doctrin , and at last laboureth to shew that juglers are witches , which no man yet did ever deny ( if they were such as wrought false miracles to seduce the people , as jannes and jambres , and simon magus , and elimas the sorcerer ) but he laboureth to prove that common juglers are witches , that do work their tricks of activity , saith he , by a familiar , which yet ( saith he ) are no real miracles , but they hurt the eye , and thicken the air , saith he , whereby they make things seem to be really done that are not done ; which thing for a jugler to do , that is , to hurt the eye , and touch it not , and to thicken the air were a miracle it self ; but to clear these vain fancies , who knoweth not that juglers do play their tricks only by the slight of hand , called cleanly conveyance , or legerdemain ? and what common jugler that hath gone about to fairs , or markets , to shew his tricks of activity to get mony , will not in private for a shilling shew any trick that he hath acted openly , and shew how it is done to the satisfaction of any man that desireth it , and that without a familiar , or the least appearance of any such vain phantsy as fools imagine ; but yet if i should take it for granted , that these common juglers are witches , and do work their feats by a familiar devil , as he affirmeth , yet what doth that make towards the proving of these poor , and aged , and lame people to be witches , that have so commonly been said to be witches ? what tricks of activity have they shewed , either in fayers or markets , or in publick , or in private ? surely if they had been condemned for witches , for any such thing doing , they should not need to be found out by an inquisitor , to be tried by biggs , or privie marks , or by sinking or swimming in the water , for their actions would declare them openly . also if common juglers were witches , as he saith ; yet how doth this prove that a witch is a murtherer , which is the main drift of his book ; and to that end he bringeth many places of scripture to prove that there are vvitches , which thing no man doth deny . afterward he affirmeth , that witches do make a real league with the devil , ( which hath been a common foolish tradition ) and for that he alledgeth psal . . . where saith he the original yeeldeth thus , which heareth not the charmer , or mutterer , joyning societies together , where ( saith he ) the holy ghost setteth down the effect of a charm , namely , that it is able to stay the adder from stinging those that shall touch him ; but mark how this fellow belyeth the scriptures , for which ( because many understand not the hebrew ) i referre them to the translation of iunius and tremellius , which is this ; quae non auscultat voci mussitantium , utentis incantationibus peritissimi , which hearkeneth not to the voyce of mutterers , or of the most skilful user of charms ; so that there is not a word of joyning societies together , not a word of the devil , nor of any league with the devil ; yet if it had been so , and that he could have proved such a league or covenant , it had made nothing to prove that a witch is a murtherer ( which is his drift ) for a league might be made for a deceiver , as well as for a murtherer ; and whereas he saith the place aforesaid proveth the effect of a charm , that it can stay the adder from stinging , it proveth the clean contrary ; for if the prophet had said the adder hearkneth to , or regardeth the voyce of a charmer , it had proved that a charm is effectual ; but in that he saith the adder regardeth not , or hearkneth not to the voyce of the charmer be he never so skilful , it proveth that a charm is of no force ; and indeed the prophet doth there allude deridingly to the vanity of that idolatrous conceit of the heathen , who thought that charms had vertue in them , and so were seduced by charms to put confidence in charms and conjurations , according to the sixth term of description in the first book of this treatise , shewing the common conceit of the heathen concerning charms , appearing in their poets ; frigidus in pratis , cantando rumpitur anguis . this fellow doth further contradict himself sundry ways , one of his most manifest absurd contradictions is in page . where he confesseth that god only hath power to send satan to torment the wicked , and afflict the godly , and yet he affirmeth in pag. . that witches also can send satan to possess men , and torment them . who so pleaseth to read over this author , shal find that he is bold to affirm , not only that the devil doth at the command of a witch raise storms , poyson the air , blast corn , kill cattel , torment the bodies of men , but also cast out devils , as in page . also that he sometimes enliveneth a dead childe , and bringeth it to a witch in her travelling to bring forth childe , and telleth her that it is the childe born of her body , begotten by himself , and so saith he , she is deceived with her new darling , as in pag. . so that according to the devilish doctrin of this author , the devil can raise the dead , as christ raised lazarus and dorcas , and cast out devils , as christ did ; but to conclude , they that shall read his blasphemous and vain imaginations , and yet shall see therewithall the pretence of holy zeal in all his discourse , may plainly behold in him the devil turning himself into an angel of light to deceive the world. and so i leave this cooper where i found him , namely , in a stationers shop , dear of taking up . master perkins answered . there is yet another author writing upon this subject of witchcraft , wel known to all , and that is m. perkins , who because he was such a chosen instrument of preaching gods word in his life , i blush to name him , least some should think i go about to defame him so long after his death , whom i honour in his grave ; but yet to take away all suspicions in that kinde , let every one know , that the volume of mr. perkins his works , in which is contained that treatise of witchcraft , was not put in print by himself , but were certain writings found in his study after his death , most of which were taught by him in the pulpit in his life-time , but not all , and were put in presse for the benefit of his wife , who had but small means for her maintenance in her widdowhood ; which thing being well considered , it may well bee questioned , whether that treatise of witchcraft , was of his own writing or not , and it it was , yet it may well bee questioned , whether hee wrote it , with an intent to teach it for truth openly , or only with an intent to confute such heresies , as had formerly been delivered by bodinus , hiperius , and other popish writers , if hee had lived , for if it be well considered and compared with those authors , it is only a collection of mingled notions out of them , put into another method ; also it might bee foisted in among his writings , by some ignorant or popish heretique , who desired to bolster his errors under the name of so famous an instrument in the church as mr. perkins was ; also it might bee added to his works , by those that were appointed by his wife to put his works in print , either for the bolstring of their own errors , or for the inlarging of the volume , to make the book sell the better ; yea many wayes mr. perkins may bee clear from being the author of that treatise ; but yet if some will still beleeve that it is his work , let them but compare it with the scriptures , and see how little consonant it is with the scriptures ; hee delivereth the common error , that witches can kill by witchcraft , have made a league with the devill , have the devill at their call , that the devill is ready at a watch-word given him by the witch to do mischief , and many such strange inventions , whereof there is not the least inckling in the scriptures ; and therefore need no farther confutation . mr. gaule answered . since the finishing of my book , there is come to my hand the works of a fourth english writer , mr. john gaule , a minister of staughton in huntington shire , whom i find ( in his zeal for god , & in his religious hatred to the barbarous cruelty of this age , in persecuting the poor and innocent ) much inclining to the truth , and i cannot say of him , but his intentions were godly ; but yet hath been so swayed by the common tradition of men , and the impetuousnesse of the times , and the authority of such writers , as hee calleth the learned , as that although hee hath writen some truths ( in preaching also whereof hee hath done much good in gods vineyard , in labouring to stay that bloody persecution on foot against the poor and innocent ) yet he hath much swerved from the truth of this subject of witches and witchcraft , in that hee yeildeth at all to the common contagion of error that hath defiled the world , ( not that witches are , for that were my error to deny , seeing the scriptures do manifestly condemn them ) but that witches in the scripture sence , are such as have made a familier compact with the devill , and receive power from him to kill and the like ; i wonder ( but that the hour of darknesse is not yet fully past ) that so many ministers should still wander in this darksome imagination ; what least intimation or description of such a kind of witch hath god given us in the scriptures ? or of devills in the corporall shape of imps , making a familier compact with any of mankind , or any ground for such imaginary whimses of mans brain , what consequence is there in logicall dispute , or in theologicall principles , that hee that denieth these phantasies , denieth that there is a devill , and so finally that there is a god ; the scripture teacheth us that there is a god , and likewise a devill , or devills ; but what scripture speaketh of a familiar devill , or jmp ? or that a witch can kill by witchcraft , or hurt either body or goods , by witchcraft , by the devills help , either by gods permission or without ? i rather think that this forsaking of the scriptures , and delivering for doctrin the traditions of antichristian popish writers , is a forsaking of god , and consequently a denying of god ; hee saith hee could instance from story , how many have had no faith of witches being , till their bewitched body or goods , hath served to unwitch them of their opinions and conceit ; is this a theologicall way of argument to ground a doctrin upon vain reports , and phantasmes without scriptures ? yea flat contrary to the scriptures ? deut. . . sam. . , . dare any man contrary to those and many places of scripture ( when hee is afflicted in body or goods ) ascribe that to a witch ( upon vain phantasie , and carnal reason , and superstitious imaginations , and foolish traditions ) without scriptures , which by the scriptures we are taught to ascribe only to god ? yes , men dare do so , and ministers dare teach so , and this is the condemnation , that light is come into the world , and men love darkness rather than light . but now to speak to the man himself , of whom i have written sparingly . mr. gaule , if this work of mine shall come to your hand , as yours hath come to mine , be not angry with me for writing gods truth , i am sure you shall get more estimation among true beleevers , more favour with god , and do more good in christs vine-yard by acknowledging your error , and by embracing gods truth , than by being carried away with the streams of these flouds of iniquity that have over-flowed the christian world . you say in your second case , pag. . it is hard to observe any specifique difference of witches , in which you acknowledge the subject to be difficult to write of ; sir , i have given you full specifical descriptions of them according to the scriptures , then although sir , you be learned in other things , disdain not to learn of me the truth of this subject , i doubt not , but if you had first read my book , your own book had been more perfect , suffer not a witch to live ; prestigiatricem , a jugling person , that worketh false miracles to seduce the people to idolatry , exod. . . jofias destroying of witches , king. , . what was it but pulling down the idols , with their adjuncts , oraclers , and south-sayers , that were the idol priests that seduced the people ? examine the places which are your own quotations , then sir , i intreat you , in christs name , that as you have been fervent for gods cause with apollos , act. . . so learn of me the way of god more perfectly , as he did of the disciples , vers . . fare-well sir , the spirit of god be your familiar spirit to guide you in the truth : non quis ? sed quid ? master giffard answered . there is yet another book come to my hand written by mr. george giffard , an able minister of gods word in maldon , which because the common way of some mans arguing is by questioning , what say you to this ? and what say you to that author ? therefore i will give a brief description of his tenents , which are chiefly three ; the first is , that a vvitch can not by a familiar , or by any craft , any way hurt , or weaken the life , health , or estate of any man , by bewitching with disease , or infirmity , either man or beast , or hurting his goods ; and this he proveth plainly by scripture , and reason , as i have also done in my second book of this discourse . the second tenent is , that vvitches have imps and familiars . the third tenent is , that these familiars do nothing really , but only do deceive the vvitch , by making her beleeve they do that which cometh to pass upon man or beast by divine providence ; but for these two last tenents he doth not prove by scripture as he did the first , nor yet affirm for truth , but only being overcome by the strength of common report , grounded upon the confession of such as have been executed , he only yeeldeth to those strong delusions which have deceived many , hypothetically arguing , if witches have such imps or familiars , they are only deceived by them ; but herein is he not confident , and therefore these two last tenents being not confirmed by him do confirm nothing , and for the first of the two , that vvitches have imps , is sufficiently disproved in my second book , and that all their confessions are no argument ; then for the last tenent , having reference to the first , it is in like manner nullified , for if they have no imps , nor no familiar , then they are not deceived by them , nor do beleeve or confess any such thing , wherein they seem to him to be deceived , any further than confession is wrung from them , by them who are the deceivers of themselves and others , by the deceiver of the vvorld , that dwelleth in them , except sometimes by the depth of melancholly , or distempered brain , as i have formerly demonstrated in my second book , and therefore need no further answer . so much for this author who i beleeve had more of the spirit of truth in him than many of his profession . now for all that have written in that kinde , i summon all vvitch-mongers to shew me in the old or new testament , which are given as a rule of truth , the least inference of any such doctrin as is delivered by them . also , i desire any man of right understanding , to compare them with the scriptures , and so compare also this my book with the scriptures , and to see which of them is most consonant with the scriptures , and which is most dissonant from the scriptures , and so to try them by gods touch-stone of truth . the conclusion . to conclude , you that are convicted of your errors , and yet do make a light matter of it , and lay it not to heart , was cain and ahab accursed for murthering of each of them one man , and do yee make it a light matter to have murthered thousands by your ignorant doctrin ? vvhat will it avail at the latter day , that yee have preached , and prayed , and spread forth your hands , and made great stir in pretence of religion ? if christ shall say , depart from me yee workers of iniquity , and shodders of innocent bloud ? if thousands that are wrongfully slain shall rise up in judgement against you , if it shall be said to many ministers , and preachers of the vvord , in that yee have not taught against these abominations , yee are partakers in them . causes of upholding the damnable doctrin of witches power . if i did not aime at brevity , i might enlarge this volume upon these particulars following , which i will only name and leave them , being the causes of upholding the opinion of witches power . some ministers for want of due examining of the scriptures , have taught in the pulpits unwarily ? and inconsiderately , the doctrin of witches power , as also some have published their works in print . many ministers although they are of the contrary opinion , yet have neglected to beat down the common phantastical conceit of people concerning witches power . the common hatred that all men do bear to a witch , so that if any poor creature hath the report of being a witch , they joyn their hand with the rest in persecuting , blindly , without due consideration . the false reports that are commonly raised in that kinde concerning witches ? whereby men lead one another like wandring lost sheep , to beleeve lyes ; it is certain it was done in such a place , i have credibly heard it . vain credulity , which all men are naturally prone unto ever since adams fall , that is a vice whereby men are subject to beleeve every lying report , being the ground of infidelity ; credula mens hominis , & erectae fabulis aures . infidelity , or not beleeving the scriptures to be the only perfect rule of righteousness , and touch-stone of truth . ignorance of the scriptures , either by wresting them , or by neglecting to search them , or want of being able to read them , or when they are read , want of ability to understand them ; all such men may be led away with any opinion . generality of opinion maketh weak people , and ignorant to argue , sure it is safest to say , and think as others do . obstinacy in opinion in such as have some weak knowledge , let such be beaten from one argument they will fly to another , and beat them from all arguments , yet at last they will still hold their opinion . melancholly , which frameth much representation in the minde of any terrible report or doctrin ( though it bee groundless and false ) and causeth it to take great impression in the deluded understanding . timerousness , whereby men like little children , and women especially , are afraid of every idle fantastical report that they hear of witches power , especially if they be alone in the dark . crackt phantasie , whereby many a man or woman , specially in sickness have strange apparitions either in bed , or abroad , which they report to silly people , and are beleeved , whereas it is nothing but their broken and hurt fancy , occasioned in some by sickness or distemper , in some by much drunkenness , in some by a blow on the head , and in scholars sometimes by over-much study , whereby they presently conceit , and are judged by others to be bewitched , or at least to be pursued by a witch , or by a witches imps , and judge so themselves . people that are handled by strange diseases , as children in convulsion fits , or women in fits of the mother , and the like , are by ignorant beholders ; and sometimes by ignorant physitians said to be bewitched , as were frogmontens children said to be falsely . old wives fables , who sit talking , and chatting of many false old stories of witches , and fairies , and robin good-fellow , and walking spirits , and the dead walking again ; all which lying fancies people are more naturally inclined to listen after than to the scriptures . another abominable cause is the suffering of impostors to live , such as silly people call cunning men , who will undertake to tell them who hath bewitched them , who , and which of their neighbours it was , by the delusions of such impostors , many poor innocent people are branded with a report of being witches , by reason of which report coming first from a witch , they are in process of time suspected , accused , arreigned , and hanged . a reference to mr. scots treatise of spirits , and also the opinion of luther concerning devils . i might further enlarge this volume with a treatise of spirits , or the nature of devils , concerning which people have much abused themselves for want of knowledge in the scriptures , but for brevity i refer the reader to mr. scot , who hath excellently written in the latter end of his discovery of witchcraft , a discourse called , a treatise of spirits ; also i thought good to adde in brief the words of luther concerning devils , which are these ; de phreneticis sic sentio , omnes moriones & qui usu rationis privantur à daemonibus vexari , non quod ideo damnati sunt , sed quod variis modis satan homines tentat , alios gravius , alios lenius , alios longius , quod medici multa ajusmodi tribuunt naturalibus causit , & remediis aliquando mitigant , fit quod ignorant quanta sit potentia & jus daemonum . christus non dubitat , curvam illam anum in evangelio , vinctam a satana dicere ; & petrus actorum decimo , oppressos a diabolo dicit , quos christus sanarat , ita etiam multos surdos , claudos malitia satana tales esse , deo tamen premittente ; denique pestes , febres , atque alios graves morbos opera damoniorum esse , qui & tempestates incendia frugum calamitates operantur vere affirmamus ; summa mali sunt angeli , quid mirum , si omnia faeciunt mala humano generi noxia & pericula intentent , quatinus deus premittit ; etiamsi plurima talia herbis , & aliis remediis naturalibus curari possunt , volente deo , & miserente nostri , exemplum jobi endicat , quae passus sit a satana , quae medicus omnia naturaliter fieri , & curari assereret ; sciendum est igitur phreneticos a satana tentari saltem temporaliter , as satan non faceret phreneticos ? qui corda replet fornicatione , coede , rapina , & omnibus pravis affectibus ; summa , satan proprior nobis est quam ullus credere possit , cum sanctissimis sit propinquissimus adeo , ut ipsum paulum colaphizare & christum vehere possit quor sum libet . these are the words of luther , and where he saith at the last , that the devil could carry christ whither he listed , it is his errour , for the devil did not carry him at all , but led him by temptation , as appeareth , luke . and as i have more at large written in my second book , in my answer to the sixth objection , if you look back to it ; yet from this brief discourse of luther may be observed , that the devil may be said to be an instrument in all diseases , crosses , and calamities , as luther proveth by the story of job , and the saying of christ concerning the woman , luke . . . and as is expressed , thess . . . luke . . but yet it must necessarily be true that the devil is gods instrument in all these afflictions , as job acknowledgeth in all his afflictions , ascribing all to god , chap. . . . . . . and god claimeth these things as his own prerogatives , lev. . deut. . . from all which it is fully concluded , that the devil is only gods instrument to afflict and tempt the righteous , to afflict , tempt , and torment the wicked , and in all this doth nothing but by gods peculiar dispensation , not by a bare permission , nor by the appointment of a vvitch ; whatsoever some have written more concerning the nature of devils , as that there are incubus , and succubus , the he devil , and the shee devil , that the devil maketh a league with vvitches , and that the devil is the vvitches instrument as well as gods , and that by gods permission ; that the devil walketh in church-yards , and near sepulchers , and in desolate places ; that he is black , that he assumeth a corporal shape , that hee hath a cloven foot , that he walketh in the dark nights , that he sometime roareth , and maketh a fearful noyse , that he useth to scare people in vvoods and fields , that there are fiery , aiery , earthy , and watery devils , that there are degrees , orders , and supremacies among devils , that some are greater in power than others ; these are all dissonant to scripture , and are only the vain fancies of men , who delight to fill the world with fables . and whereas some do argue from matthew . that some devils are greater in power than others , and also in degree and superiority , because beelzebub is there called , the prince of devils , it is to be understood that the pharisees called him the prince of devils , because baal-zebub was the chief idol by which the israelites had been defiled sometimes , and was by them called therefore , the chief devil , or the prince of devils , and was called by them beelzebub , by an antithisis , putting e for a , which idol was spoken of , kings , . . and beza and tremellius do both agree in that exposition , that it is meant of baalzebub , if we look their notes upon matthew . . and beelzebub may bee interpreted , the prince of flies , not because devils are flies ( as some imagine in the story of francis spirah ) but because his temple was pestered with flies through the smell of the abundance of flesh that was there spent daily , and also because the country being much troubled with flies , the people used to seek to that idol for help against that annoyance of flies , saith beza . lucifer is also by some thought to be the chief among devils , and that when he fell , all his angels fell with him , from that place in isa . . , , , . but that is only an allegorical exposition of the fall and exile of nebuchadnezzar , who is there metaphorically called lucifer , because of his pride , in exalting himself as farre above others in his own thought , as the bright morning star exceedeth other stars . he that would read these things more at large handled , may read mr. scot aforesaid , as also a little book , called , the deacon of spirits . an instruction for lawyers . you that are learned in the laws of the land , are commonly found to be the most able and worthy to be judges of the people , and these laws which are the rule of justice , are concluded by you , all to be exceeding good laws ; and therefore it must needs follow that such opinions as do make these laws of no validity are absurd opinions , therefore i am bold to state two questions , or cases , and leave them to your wisdoms . i. a man is found dead in the fields , who a little before went out well ; another man being his adversary is questioned for his life , as being suspected to have murthered him ; this man proving that he was a hundred , or two hundred miles from the place where and when the man dyed , is quit by the law. i demand then , what justice is in that law that quiteth him , if he might send the devil , or leave order with the devil or with his imps , to witch him to death at that time ? ii. two men strive together , one overcometh and beateth the other , who presently sickneth , and within three days dyeth ; the other is questioned by the law for his life ; what justice were in this law , if an old witch hating one , or both of them , and seeing opportunity should have power to witch the one to death , that so she might cause the other to be hanged for him ? finis . a collection of modern relations of matter of fact concerning witches & witchcraft upon the persons of people to which is prefixed a meditation concerning the mercy of god in preserving us from the malice and power of evil angels, written by the late lord chief justice hale, upon occasion of a tryal of several witches before him. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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[ ], p. printed for john harris ..., london : . reproduction of original in yale university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - andrew kuster sampled and proofread - andrew kuster text and markup reviewed and edited - pfs batch review (qc) and xml conversion a collection of modern relations of matter of fact , concerning witches & witchcraft upon the persons of people . to which is prefixed a meditation concerning the mercy of god , in preserving us from the malice and power of evil angels . written by the late lord chief justice hale , upon occasion of a tryal of several witches before him . part i. london . printed for john harris , at the harrow in the poultrey . mdcxciii . price , s. licensed , . may , . edward cooke . advertisement . mathematical divinity : or , a plain demonstration from the holy scriptures , that the times of this world , were fore-appointed by the covenant made with abraham : and determined to be according to the measure of the age and fulness of christ. kept secret since the world began , but is now made plain upon twelve tables , in a solar calendar , as familiar to the understanding as a common almanack . with a full proof , that this is the last generation , which shall not pass away till all things be fulfilled , and the gates of righteousness be opened . being the result of many years study . by elias palmer . printed for john harris , at the harrow in the poultrey . . price , s. the preface . it was not to convince the atheists and sadduces of this age , of the existence of spirits , and by consequence of a deity , that i began this collection . they have the works of the creation , both of the great and of the lesser world , and an admirable scene of providence exhibited to the rest of man-kind in the posterity of abraham , and recorded in the sacred writings , which , if they were disposed with well defecated minds ( gently putting by the leaves and the prickles , and the mean outside covering , whereby they are veiled from the prophane ) to inspect the internal form and composure , and deeply contemplate the admirable accomodations of all the parts , the design and tendency of the whole , and the secret powers by which all is sustained and ordered , they might ( by the help of a certain divine light , which doth often illustrate such souls so employed ) discern a more noble evidence and satisfactory conviction of those things , which the ignis fatuus of a vitiated natural vnderstanding ( however improved , as is imagined , by the accomplishments of what we commonly call learning , but is in truth but a superficial thing , in respect of true knowledge ) cannot receive ; and be assured , that christianity is indeed a noble and divine philosophy , cast out like a ball , among the children of men , that they should catch it that catch could ; and accordingly is very differently , and by most very unworthily entertained in the world ; not only by the sensual swine , and by the muckworms , but by such as would be thought to be of a more generous strain , cocks of the game , and yet prefer a corn of barly and a feather , before an inestimable solid jewel . but not only their wills , which are a great byas upon the judgment , but the minds and consciences of most of these people are so corrupted , that they can not , or will not acquiesce in these matters , even in greater evidence than what they freely act upon in matters more agreeable to their own genius and corrupt affections , being as averse to subject their vnderstanding to the divine wisdom , as their wills to the laws and vvill of god , tho the subjection of the one is no less necessary to the attainment of the great end of man , accordingly designed in the divine methods of providence , than that of the other . and therefore to have undertaken such a work as this for the service of such people , i can hardly think would have been to much purpose ; and besides , it would have obliged me to such proofs and evidence for the satisfaction of others , as i conceive not so absolutely necessary for my purpose in many particulars ; though i shall lay no farther stress upon any of the relations , when i come to make use of them , than i am satisfied they may reasonably bear . but my design is this : being well satisfied that much of the good and evil , which occurs in the world , not only in relation to particular persons , but whole families , cities , and nations , which is commonly attributed to humane management , or i know not what blind fortune or chance , is in truth produced by the secret prevalent energy and operations of certain invisible , intelligent agents , which not only order and dispose divers occurrences , which to us mortals seem very minute and inconsiderable , to be occasions of great consequences , but do also insensibly , and yet effectually bind and impede , or excite and promote , the actions of men , to produce events some much short , some beyond , and some contrary , to their designs : and that our common notion of spirits , that is , of those invisible agents , which i conceive to be of very different natures and powers , are greatly and unhappily mistaken : and lastly , that much of the evils , which afflict mankind , are effected by spirits of an inferior nature and power , and but of the next degree in knowledge and power above us mortals , and such as are usually imployed by witches and magitians : i suppose that a better vnderstanding of the nature , power , and operations of these spirits , of the means by which they get advantage against us , and of the means whereby we may either prevent the same , or be relieved and extricated out of their power , would be a matter of no little vse and benefit to men. and in order to this i have begun a collection of modern relations of matters of fact concerning spirits , but principally of apparitions and witches ; intending in conclusion to put together my observations upon them , and what others i have met with in print of this or former ages , for this purpose . and because this wicked , and , even in things wherein they think themselves wise , foolish age , have strangely imposed upon themselves , or been imposed upon by the efficacy of the devil or his instruments , to a disbelief of the being of witches , or of much of that power , which they exercise through the instruction and assistance of those spirits , and by consequence of their agency in many mischiefs and evils , which we ignorantly attribute to other causes : and also of some means , which might be useful to detect them , and to disappoint their wicked operations ; whereby many innocent and good people are left exposed to their malice , who might otherwise be relieved ; i thought fit to begin with a publication of part of my collection concerning witches , reserving divers others which i have for a more compleat information , and my collection of relations of apparitions till another time : and in the mean time shall be very glad of any good information or assistance in any thing relating thereunto ; wherein i desire only certainty as to matter of fact ; and then how incredible soever it may seem to the vulgar , or such as are skilled in the common notions of philosophy , i care not : for i am well satisfied that divers great truths cannot but seem so to them . to this i thought it very proper to prefix a meditation , though not finished , of that no less wise , profound sagacious and ingenuous , than just and good man , the late lord chief justice hale , concerning the mercy of god in preserving us from the malice and power of evil angels ; which he wrote at cambridge the next lord's day after the tryal of certain witches before him at st. edmund's bury , whom he there condemned , and ordered to be executed , after a long tryal from seven or eight in the morning till seven or eight at night , wherein be called to his assistance divers physitians , and other learned men ; and at last after a full and careful examination , the jury finding them guilty , he passed sentence upon them with full satisfaction of the justice of their verdict . there is a relation of it in print written by his marshal , which i suppose is very true , though to the best of my memory , not so compleat , as to some observable circumstances , as what he related to me at his return from that circuit . but that he was well satisfied in it may be perceived by his writing this meditation so immediately upon it . and therefore i think it very proper for this place , not only for the use which well-disposed people may make of it , but also as an evidence of the judgment , of so great , so learned , so profound and sagatious , so cautious , circumspect and tender a man in matters of justice , and especially in matter of life and death , upon so great deliberation , ( for he knew by his kalendar before-hand what a cause he was to try , and he well knew the notions and sentiments of the age ) and upon so solemn an occasion ; to check and correct the impiety , the vanity , the self-conceitedness , or baseness of such witch-advocates , as either confidently maintain that there are no witches at all , making their shallow conceptions an adequate measure for the extent of the powers of nature , and of the wisdom and power of god ; or contrary to their duty and their oaths , make light of the examination and tryal of them , when brought before them . such persons may have cause to be ashamed of themselves , after notice of such a judgment , and others may hereby be admonished what to think of them , if they persist in such assertions , or pretences . a discourse concerning the great mercy of god , in preserving us from the power and malice of evil angels . written by sir matt. hale at cambridge mar. . vpon occasion of a tryal of certain witches before him the week before at st. edmund's-bury . . that there are such evil angels , it is without all question : the old testament assures us of it , as it easily appears upon the consideration of the temptation of our first parents ; the history of abimeleck and the men of shechem ; the history of saul and the witch of endor ; the history of mica●ah and the false prophets ; the history of job ; the prophecy of the desolation of babylon , wherein jim and ziim and the satyrs were prophesied to inhabit : the new testament more explicitly and abundantly clears it , by the history of the temptation of our lord ; the demoniacks of several symptoms cured by our lord and his apostles ; the procession of the evil spirit , and his return with seven other spirits ; the vision of the fall of satan from heaven like lightning by our saviour ; the several assertings of it in the gospel and apostolical epistles ; the prince of the power of the air ; the spirit ruling in the children of disobedience ; the kingdom of satan ; principalities and powers in high places , and more frequently yet in the apocalyps : it is also confirmed to us by daily experience of the power and energy of these evil spirits in witches , and by them . . that these evil spirits have likewise a great measure of power , and a greater measure of malice , appears in the same scriptures and by experience . the greatest strength and energy of any corporeal creature , is in the vigourand power of those natural and animal spirits that are within them the great swiftness and strength of the lyon , the wolf , the tyger , and of the strongest of men , is the exerting of these vital and animal spirits , without which their bodies , tho of the exactest model and compages for strength , were but a trunk and iners moles . certainly therefore those separate spirits that are not clogged nor encumbred with matter , have a greater strength and energy , which is evident in those possessed demoniacks both in the gospel and in known experience , who could not be holden by the strength of men , when possessed with this powerful and malignant influence . . and yet their malice to the children of men is more extensive than their power : it began with the first man in innocence , and it hath improved ever since . the evidence both of his power and malice , is mostlively seen in that display of the invisible administration and exercise of it towards job ; that it contented not it self with any bounds ; his goods , his children , his name , his body , the very peace of his soul and mind were not enough to content or quenoh it ; insomuch , that had there not been a guard upon his life his malice had also seized that : and which is yet more , his malice against the everlasting soul of man is unsatiable , as appears in that express description of the tempting of our lord , tempting him to presumption ; to despair ; to apostacy from god : and this he did not only out of a particular or personal malice against him ; but as in his first temptation of the first adam , his malice was not only at him , but at the whole kind , which in a great measure he effected : so in his tempting of our lord , he aimed not only personally at him , but in him at the totum genus humanum : for tho possibly he might be ignorant of the hypostatical union of the divine nature to our lord ; yet doubtless he did suspect that much of the good of mankind was deposited in that treasury , which if he could have shattered and broken , he had exquisitely satisfied the extent of his malice against mankind . . this malice and power of that evil one is much advantaged in reference to man. . by his great experience and subtilty . . by his invisibility and swiftness , whereby he can secretly and powerfully insinuate and mingle himself with the subject he means to mischief : he knows the avenues into man ; and he knows how most subtily and unsuspectedly to seize upon them : in reference to the body of man , he knows his humours , his temper , his distemper , and hath the advantage of the higher ground , as perseus had in his fight with the monster in the fable ; as the eagle in his fight with the dragon : he can watch his advantage and undiscovered can derive into him a malignant air , or a poysonous fume , or a venomous infusion ; his experience in natural causes ; his ability to discover fit actives , and to apply them effectually to passives ; his acquaintance with the natural constitutions , and his opportunities to disturb , or invenom it ; his speed and imperceptible motion in insinution of himself , and his experiments upon the body renders it , upon a bare natural account , much subject to his power . . and no less advantage hath he upon the soul , first in respect of it self and its own spiritual nature , whereby in all probability he can secretly and immediately insinuate himself with it , and perswade , and excite , and deceive , and abuse , as a subtil man can deal with another of more simplicity : for it seems altogether as reasonable upon a bare natural account , that one spirit may communicate with another in a kind proper to their nature , as one man may communicate to another , in a kind suitable with his nature . . and principally in respect of the manner of the operation of the soul of man in communion with the body , whereby she hath a kind of dependance upon the body's constitution , and by a disturbance or disorder in that , become subject to a disorder in her actings : upon this account he can disturb the blood into cholar , or lust ; abuse the fancy with false representations or disturbances in truth ; corrupt the organ of the sense , or the species which they receive ; inrage , and discompose the humours of the body , mingle ingrediants with them , that shall impede or corrupt the actings of the soul. and as thus he can corrupt within , so he can by observation of the prevalence of any lust or passion , and of the just and true season , when it is at the height , fit it with a temptation that shall draw it out to action . when achan's covetous humour is high , he can unvail the wedge of gold and the babylonish garment . when david's security and idleness , and possibly high and delicate fare , hath raised up the lust of his flesh , he can present him with a bathsheba . thus partly by his own wisdom , experience , malicious vigilancy , invisibility , strength and power ; partly by our own weakness and infirmity , partly by the correspondence he hath with our tempers and dispositions , he is able to make advantage upon us , either by internal corrupting , or by external alluring or inciting us to what is hurtful and prejudicial . . since therefore it is apparent that he wants neither power , nor opportunity , nor malice , to mischief us , it remains , that certainly the obstruction of the executing of that power doth not arise from himself ; for his malice is unsatiable ; it is his business every day to go about seeking whom he may devour : and unquestionably his malice would carry him to the execution of the utmost of his power , either to destroy mankind , or at least to make them slaves to his kingdom . alexander who was most certainly the most ambitious prince in the world , could not be near so fond of bringing the world under his subjection , as this prince of darkness is . those that he cannot make his vassals , he would soon extirpate and exterminate out of the bounds of his affected empire : and on the other side , the obstruction is not from our selves ; we are too weak to deal with him ; he was too hard for adam in his innocence , and therefore must needs be too hard for us in our corrupted estate . and if it be said , there was but one to one , we are many to one , or at least to few ; we deceive our selves herein , for they are numerous : one man was possessed with a legion , in the gospel : but if it were otherwise , yet the agility and nimbleness of those impure spirits is great , and their dispatches speedy ; they are itinerarii & circumferanei , walking to and fro through the world. . it remains therefore , that the power and malice of this great enemy is checked and controlled , and limited by a higher power ; it is regnum sub graviori regno : and he that hath shut up the sea in bars and doors , and said , hitherto shalt thou come , and no further , and here shall thy proud waves stay , hath likewise limited and confined this proud , and malicious , and powerful adversary within his sphear and limit , and chained up this unruly and ravenous woolf , so that he cannot to one link beyond his prefixed bounds . . these bounds or limits of the power and activity of this adversary are many : we may reduce them into these four , viz. . the law of their subjection . . providential dispensation . . ministerial resistance . . natural impediments . i. the first restraint is the law of their subjection : for tho those impure spirits are like rebels and malefactors against their lord , and have an habitual opposition against him , yet they are under his dominion ; tho they hate to obey him , they dare not disobey him ; tho they have not the love of the law of their being , yet they are under the cohersion and fear of that law. just as there be among men many vile people that yet dare not act their villany for fear of punishment ; and if they do , they do it by stealth and secretly : so doubtless those evil angels are under a fear of offending , and do smart for it . government is the ordinance of god , as well in the invisible as the visible world : and this seems plain to me by that petition of the evil spirits to our saviour , that they might not be sent to the place of torment , even before their last and final judgment . there are certain torments for their extravagancies , inflicted by an invisible oeconomy , which they fear and dread as much as malefactors do the whip and the pillory . and upon this account partly it was , that satan , tho he had naturally power to have afflicted job , durst not attempt it without leave and permission from god. ii. providential dispensation : and this is the same over men and devils : it naturally lies in the power of one man to kill or hurt another ; yet that same superintendency of divine providence , without which a sparrow falls not to the ground , prevents one man from doing all the mischief to another that naturally lies in his power ; and the same prevention and providential interposition , hinders the activity of the evil one from doing all that mischief he naturally can among the children men. and this was that hedge and fence that god had made about job , and all he had ; and till that were removed , the attempts of satan were vain and idle to have broken in upon him . iii. ministerial impedimeuts , and these are of two kinds . . such impediments as concern the soul only , and the immediate agency there . satan he disturbs , and provokes , and perswades and tempts to evil , but the divinae graciae adminicula counter-perswade . the son of god came into the world to destroy the works of the devil , and there is a perpetual contest between these two , for the principality and dominion over the children of men ; on the one side , the devil and his angels they fight by their method , and temptations , and allurements , and insinuations , to win over the children of men to the kingdom of darkness : on the other side michael and his angels , the angels of the covenant , and the secret and powerful agencies of his grace and assistance , take all opportunities to reduce men to the obedience of god , to their duty to him , confirms them in it , detects and discovers , and convinceth the tempter , and upholds the spirits of men against him : he will convince the world of judgment by judging the prince of this world , that is , by detecting his sophistry , his falsity , and the ill consequences thereof . . such as concern the inward man and the outward man also , the ministration of the good angels , who are as diligent to counter-work the evil angels in their mischiefs , as they can be sedulous to inflict them ; they are ministering spirits . when the devil was using a slight to gain the body of moses to make an idol of him , michael resisted him . the evil angels are full of power and full of malice against the children of men ; and on the other side , the good angels are no whit inferior to them in power , and are benevolent and loving to the children of men , and do many and many times when we know it not , prevent us from many mischiefs that these malevolent regiments of hell would inflict upon our bodies and our souls . and doubtless , as we see in the visible administration of the world , or of any one kingdom thereof , there is continual diligence on one side by seditious turbulent minded men to break the peace of a kingdom or city , or place , which is with much diligence , watchfulness , and vigilancy , attended and prevented by wise and good men ; so there is no less care and vigilancy , and counterworking by the pure and good angels , against the mischievous designs of these evil spirits against the children of men. iv. natural impediments to the working of that evil spirit . . in reference to the soul and inward man. god hath fortified the will of man with the priviledge of liberty ; tho those evil angels may sollicit , perswade and tempt , yet almighty god hath placed this bar in his way , viz. the freedom of the will , that all the devils in hell cannot take from him : it is an impregnable fort , that can only be taken by dedition , but never by storm or assault . and this is partly the reason of that text , resist the devil and he will flie from you . he knows that where there is resistance of the will , there is no entrance for him , and gives over the assault . . in reference to the body or outward man. he cannot ordinarily exercise any violence upon the outward man , but by the mediation of things corporeal , and most ordinarily by the mediation of mankind : he cannot kill a man but by the sword of a man-slayer ; nor rob or plunder , but by a caldean or sabean ; nor infect the body , but by the means of a witch . and all this god hath most wisely ordered in this manner , that tho the impure spirit it self be out of the reach or regiment of human justice or government ; yet the instrument , without which he cannot ordinarily work , is within the reach of human justice or government : whereby the wise and good god hath consequently as it were , reduced him , viz. in his instruments , without which he cannot act , under the very power of human laws and government . i say , ordinarily he cannot act any external mischief upon man , but by such means and instruments as are under the cohersion of human laws . i say , ordinarily , for when this irae divinae satelles is commissioned from the god of heaven , he may act immediately from himself , according to the tenor or extent of his commission ; but ordinarily and naturally he cannot . not finished . doctor pordage his relation of the wonderful apparitions , visions , and unusual things which were seen in his family , in the year , . doctor john pordage rector of bradfield in the county of berks , being the eighteenth of september , charged with certain articles then and afterward exhibited to the commissioners for ejecting of scandalous ministers ; amongst other things , for entertaining at his house one everard a reputed conjurer ; and that he had frequent and familiar converse with angels ; and concerning the vision of a dragon , and apparitions of spirits , &c. as to the entertainment of everard , he answered and confessed , that about four years before , he was received into his house for about three weeks and no longer , but not as a conjurer , but as a workman at harvest ; and that he never heard the least intimation that he was ever suspected to be a conjurer , till after his departure , but afterward was strongly enclined to believe that he was : and concerning the vision of a dragon , and apparition of spirits , i will not confess , saith he , any apparition in particular , till they be proved , lest i should seem to accuse my self , they being brought in as a crime against me , and as instruments to condemn me : yet , in general i acknowledge , that some four years since , there were many strange and wonderful apparitions in my house : but , what can these in justice amount to , tho attested by oath , and confessed particularly by my self , when brought before those who profess themselves christians , and are acquainted with the history of the holy scriptures ? pray , was not job a pious , sincere , and eminently righteous man ? yet , how was he scared with dreams , and terrified with visions , job . . did not zachariah the prophet , chap. . see satan standing at the right hand of josua to resist him ? did not john ( rev. . ) in a vision behold a great red dragon that made war with michael and the holy angels ? and was not christ himself tempted of the devil , by voice and vision ? matt. . , . now , the servant is not greater than his lord , jo. . . and therefore not exempted from the like attempts of the devil . i beseech you consider , whether this earth be not the place where the devil walks up and down seeking whom he may devour ? how then can bradfield , or any other place , be exempted from his appearing when god permits ? and may not all this be for the manifesting of his glory , goodness and power ? and who can tell whose family may be next exposed by god's permission , to be tryed and proved by the representation of satan ? and i desire you seriously to consider how any such apparitions raised by the devil , and permitted by god for his own glory , argue me either ignorant , scandalous , or insufficient : surely it rather argues that he hath blest me with a strong faith , in that he permitted such great tryals , and made me instrumental to overcome them by prayer and fasting . if it can be proved i ever so much as looked toward the unlawful art of black magick , or that any evil spirits were raised up by any compact of mine , explicit , or implicit ; or that those evil apparitions were subdued and overcome by any other means than by god's blessing upon our fasting and prayer , i shall judge my self worthy of punishment . but otherwise , it is hard measure to be prosecuted for the malice of the devil toward me , inflicting what i was passive in , and could not help , especially by those who profess the christian religion , and know that the god of heaven ruleth over all , permitting and disposing whatever comes to pass . this is the sum of what i meet with in his answer to the commissioners concerning this part of his charge : but in an apology afterward , he inserted a particular relation concerning the visions and apparitions therein alledged against him , as here followeth in his own words . i do judge that god doth call me forth to make a free and open discovery of those wonderful apparitions , visions and unusual things , which somewhat above four years since were seen and permitted by the lord to be in my family . and if all that read this , can but receive and judge of it by that rule and principle from which i write it , they will be so far from judging me , as that they cannot but bless god for his favour and mercy to me ; and the more admire his wonderful works and the greatness of his power . what i intend here to declare , i shall dispatch in these three particulars . . in relating what i have acknowledged to many persons i have discoursed with . . many considerable things , which i have never discoursed but to some friends . . the good effect of this upon my self and others of my family . . i confess , that in august . there appeared in my bedchamber about the middle of the night , a spirit in the shape of everard , with his wearing apparel , band , cuffs , hat , &c. who after the sudden drawing of the bed-curtain , seemed to walk once through the chamber very easily , and so disappeared . that very night there was another appearance of one in the form of a gyant , with a great sword in his hand without a scabbard , which he seemed to flourish against me , having the figurative similitude of a green tree lying by him . after this had continued for the space of half an hour , it vanished ; and there succeeded a third appearance , which was very terrible , being in the shape of a great dragon , which seemed to take up most part of a large room , appearing with great teeth and open jaws , whence he often ejected fire against me , which came with such a magical influence , that it almost struck the breath out of my body , making me fall to the ground . now , you must know , that these three were dreadful apparitions , and very terrible to the sensitive nature , and might have caused a great distemper in it , had i not been supported in an extraordinary way by the ministration of the holy angels against the evil effects of those extraordinary unusual apparitions , the last of which continued till the day began to dawn , and then disappeared . . in the second place i shall proceed to declare those extraordinary things which few have been yet acquainted with , which yet were then seen and experimented amongst us . i say then there were two invisible , internal principles opened and discovered to us , which may be called mundi idaeales , being two spiritual worlds , extending and penetrating throughout this whole visible creation , in which many particular things were discerned suitable to the nature of those worlds . now , those two principles or worlds , seemed very much different one from another , as having contrary qualities and operations , by which they work upon this visible creation , which we see distinguished and differenced into variety of creatures , some poysonful and noxious , others wholsom and harmless , according to the difference and contrariety of things in the internal world , upon which the external doth in some measure depend , as standing in them , or rather proceeding from them . now , these could not have been seen , had not that inward spiritual eye , which hath been locked up and shut by the fall , been opened in an extraordinary way in us . besides , we had our other internal spiritual faculties of spiritual sensation opened to discern their various objects within those worlds : which objects by reason of their qualities , may be differenced into good and evil. but i shall here first present the objects of that internal world , which may be called mundus tenebrosus , or the dark world. which objects by our correspondent inward faculties or senses were then discerned and made known to us . first then , as to the objects of the internal sight , when this principle or world was opened , we beheld innumerable multitudes of evil spirits , or angels , presenting themselves in appearing distinctions of order and dignity , as powers , principalities , dignities . my 〈◊〉 meaning is , there seemed to be inferiority and superiority ; governors and governed ; the princes of this dark world and their subjects , which presented themselves as passing before our eyes in state and pomp , all the mighty ones appearing to be drawn in dark airy clouds , chariots with six , or at least four beasts to every one ; besides , every figured similitude of a coach , was attended with many inferior spirits , as servants to the princes . but concerning the shapes and figures of the spirits , you must know they were very monstrous , terrible , and affrighting unto the outward man. those that drew the cloudy coaches appearing in the shapes of lions , dragons , elephants , tygers , bears , and such like terrible beasts . besides , the princes and those that attended them , tho all in the shapes of men , yet represented themselves monstrously mishapen , as with ears like those of cats , cloven feet , ugly legs and bodies , eyes fiery , sharp and piercing . now , besides these appearances within , the spirits made some wonderful impressions upon visible bodies without , as figures of men and beasts upon the glass windows and the cealings of the house , some of which yet remain . but what was most remarkable was the whole visible world represented by the spirits upon the bricks of a chimney , in the from of two half globes , as in the maps . after which , upon other bricks of the same chimney , was figured a coach and four horses , with persons in it , and a footman attending , all seeming to be in motion , with many other such images , which were wonderful exactly done . now , fearing lest there might be any danger in these images , through unknown conjuration and false magick , we endeavoured to wash them out with wet cloaths , but could not , finding them ingraven in the substance of the bricks , which indeed might have contiued till this day , had not our fear and suspicion of witch-craft , and some evil design of the devil against us in it , caused us to deface and obli●●terate them with hammers . now , what the devil's end in the former apparitions , and those figurative representations was , the lord knows : but it was certainly evil ; even as it was 〈◊〉 against christ , when he shewed him ( in vision ) the kingdoms and glory of the world , to make him fall down and worship him . but god's end in permitting it was very good , even to bring us nearer to himself , in a stronger dependance upon his eternal power , and to make us more watchful against the subtilty and power of satan , as you will see afterwards , when i come to speak of the effects of those things in reference to our selves . but to shut up this relation of the objects we saw in this dark world , i must add this , that were but the eyes of men opened to see the kingdom of the dragon in this world , with the multitudes of evil angels , which are every where tempting and ensnaring men , they would be amused , and not dare to be by themselves without good consciences , and a great assurance of the love and favour of god , in protecting them by the ministration of the holy angels . . as to the objects of the outward smell , i must let you know , that within the three weeks space in which these wonders appeared , at several times the evil spirits and angels did raise up such noysom poysonous smells , that both the inward and outward part of those that were exercised with them , became much disturbed and offended : for through the sympathy betwixt the body and the soul , the sulphurous hellish smells much exercised both by magical tincturation . . in reference to the objects of tast , you must know , that sometimes both in the day and night , we were exercised with the loathsom hellish tasts of sulphur , brimstone , soot and salt mingled together . which were so loathsom to our natures , as that they were ready to cause great distempers and nauseousness in our bodies ; but the invisible power of jehovah supported us beyond our own strength . . in relation to our inward and outward touch , we were much exercised both in body and soul. as to our souls , we sometimes felt such strange magical wounds and prickings by the fiery darts of the devil , that none can express , but those that have been exercised in some measure , as job was , who felt the poyson of those invenomed arrows , which came upon him by the permission of the almighty ; which like the scorpions in the revelations , sting and pierce those they touch . as to our bodies , we found material impressions from the powers of darkness , very noxious in themselves to our natural spirits and life , but cheerfully born by invisible support , and quiet submission unto the will of god. but to conclude : by these wonderful and strange exercises , we could not but have strong apprehensions and lively resemblances of the torments and miseries of hell , where sulphur , fire , brimstone , poysonous smells , darkness , monstrous horrid shapes and sights are the entertainment of the imprisoned spirits . but , now i come to the other internal world , which we may term mundus luminosus , or the light world , which with its various objects was then likewise opened to the inward senses . first then i shall here set forth the objects of the inward eye , which were then seen by us . there appeared then to our inward sight , multitudes , almost innumerable , of pure angelical spirits , in figurative bodies , which were clear as the morning-star , and transparent as christal . these were mahanaim , or the lord's host , appearing all in manly forms , sending forth a tincture like the swift rays of the hot beams of the sun , which we powerfully felt to the refreshing of our souls , and enlivening of our bodies . now , beholding the multiplicity , variety and beauty of these spirits , with the various objects and wonders of this world , cloathed in the purest tincture of light and colour , we could not but bless the god of heaven , who by the eyes of wisdom and hand of power , brought forth such glorious creatures , and now shewed them in their several beauties to us in a time of tryal and temptation . secondly . in relation to our inward sense of hearing , there were many musical sounds and voices , like those which john heard upon mount zion , then heard by us ; the sweetness , harmony and pleasantness of which cannot be expressed , nor that spiritual joy and delight which by them was infused into our souls , uttered by the tongue , being ready to ravish our spirits into the highest praises of the eternal jehovah . thirdly . in relation to the faculty of smelling , the tongue can hardly express those odours of paradise and heavenly perfumes which then were smelt , piercing into the very spirit with a cherishing tincture ; besides that quickning virtue , which by them was communicated and insinuated into the spirits of our outward bodies , which like a cordial , had been able to have renewed the strength of our languishing nature . fourthly . our sense or faculty of tasting was very pleasantly entertained with those invisible dews , which were sweeter than hony , or the hony-comb , and therefore deserve to be called the dews of heaven ; with which instead of food , we were many times wonderfully refreshed . fifthly . in relation to the sense of spiritual contaction , that was also delighted with its heavenly objects : for none can utter that pleasing impression , which the burning tincture of this light world afforded us , coming like a hot cordial into the centre of our spirit , being sensibly felt in the inward parts , so as to cause much joy and heavenly pleasure , which penetrated through our souls , giving us occasion to bless , praise and magnifie the lord. thus for the space of three weeks or a month were we exercised inwardly and outwardly , through that great conflict which was betwixt those two worlds and their inhabitants : the dark world sometimes afflicting us with dreadful shapes , abominable smells , loathsom tasts , with other operations of the evil angels : the light world at other times opening and relieving us with odoriferous perfumes , most sweet dews , glorious visions , and angelical harmony , which the lord favoured us with , to shew his extraordinary love in this succouring us in extraordinary exercises and tryals . thus much for those two internal worlds , spread throughout the visible world ; in which the evil and good angels are more immediately than in this visible air , to which they cannot be commensurate by reason of their spiritual natures , each of them abiding in their distinct principle , the the one sort being in joy , the other being in torment , the one in light , the other in darkness , according to the scripture . besides these two worlds , we had an opening of the eternal world , called in scripture the world to come , ( or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . . ) from the futurity of its full and clear manifestation , and a precursory entrance into the most holy place , by a divine transportation into the glory of the majesty , agreeable to that of st. john , . . father , i will that they also whom thou hast given me , be with me where i am , that they may behold my glory which thou hast given me , &c. here were seen , heard and felt unutterable mysteries of that kingdom , which are not yet to be divulged , in regard of the pride , ignorance , prejudice and envy of many in the world , being reserved for those humble gracious spirits , which are waiting in silence for the second coming of the son of man. but , now it is time to come to the third particular , which was the effects and impressions left upon our spirits by these wonderful exercises and manifestations . after this , we began more clearly to see that strait and narrow way which leads to life eternal , which we call the virgin life , or the life of purity and righteousness in its perfection , being the life of fixed love : in any thing short of which , the perfection of virgin life cannot consist . so that meerly to abstain from the concupiscible lustings of venus under the spirit of this great world , is but the life of outward chastity , and but a particular branch of the other . for the virgin life is not attained till the will of the soul is brought through death to be so passive , as to will , desire and act nothing but what the essential essence of love wills , moves and acts through it : for till then the soul cannot be a pure virgin , nor live without all desire and imagination ; which must all cease before the pure life of god can come to be all in all . this life of virginity was placed fore-right as to the inward eye of the mind , being that mark of persecution , at which we are to aim in our pressing toward the resurrection of the dead . to this wisdom , that eternal virgin ( prov. . , . ) as a leading-star invited us , calling to follow her in the way of circumcision , resignation and the cross , in the way of total self-denial , and forsaking of all for her sake , in the way of annihilation and conformity to christ's death , by which we saw undoubtedly we should come to christ's resurrection , ascention , glorification , and fixation in the love of the holy ghost , the third and last dispensation . here we clearly saw the danger of looking back to the external world , and of putting out our imagination into the inward world , or the kingdom of the dragon ; or of resting in the openings and delights of the inward light world. for by turning back into the delights of the senses , we saw the soul would become bastial ; by turning to the left hand and imagining into the kingdom of the dragon , in awakening the fire of wrath and subtilty , devilishly and dangerously wicked ; by turning to the right hand in imagining into , and taking too much complacency in the visions , illuminations , tinctures and enthusiasms of the light world , we saw the soul might become elevated into self-conceit , and tinctured with pride , and be in danger of neglecting the death of the cross , which is the only safe path into eternal rest and fixation . here then we were shewed , that the way which leads up to the virgin essence the new jerusalem , was strait and narrow , as upon the breadth of an hair , so that we were to turn no way either on the right or left hands , but stand without lusts , with our eyes fixed upon the being of love , pressing forwards after fixation in the eternal house of god , there to become immoveable pillars , no more to go out , but there always to bear the name of god , and the name of the city of god , which is new jerusalem . and now for the space of this four years , ever since the time of these great manifestations , we , by the grace of god , have enjoyed the exercises of our spiritual senses , which never since have been shut , neither ever will be , except through voluntary transgression and disobedience , we apostatize and run back into the earthly nature , or turn aside to center in something short of the pure life of virginity , which calls us from the external , through the internal , into the eternal world ; which is that kindom prepared for us from the beginning of the world. but thirdly , after this extraordinary time of grace and mercy to us , we enjoyed not only a clear leading convicting light upon our understandings , but likewise received from the lord a stamp and strong impression of power , moving our wills to follow this light through the death of all things , to come up into the perfect life and image of god , that so we might be transformed into that righteous nature , which we so clearly behold through divine light. hence we came to live in a greater abstraction from our sensitive nature , in a constant watchful practice of the cross , in reference to all external and internal objects , which might by entertaining our affections , hinder our progress to god. hence also we came to live a more devoted , strict , dedicated life , sequestring our selves from the world and worldly things , giving our selves almost continually to prayer , fasting and waiting upon god , in dying daily to all self-ownments , relations and proprieties , in which most are intangled , to the great prejudice of their spirits . and in this way we have ever since continued , endeavouring to be wholly conformable to the death of christ ; in renouncing our own lives and proper wills , as opposite to the life and will of god , experimenting those profound mysteries of the cross of christ , which are hidden to most in the world. but what joy , life , power , divine pleasure , and heavenly communion , the lord hath blessed us with in this our dying resigning progress , i shall wrap up in silence , together with those blessed secrets of the kingdom , which in these few last years past we have been acquainted with , to the comfort of our spirits in this sad time , when we are judged and condemned of the world , in the participations of christ's sufferings . the discovery of thirty and two young girls in the cloister of madam bourignon at lisle , found to be witches . related by her self and the continuator of her life . anthoinette bourignon was born at lisle in flanders january , . her first appearance in the world was not without some deformity , her forehead being grown all over with black hairs , her upper lip drawn up to her nose , and her mouth gaping wide open : but the hairs of her fore-head afterward fell off of themselves , and her lip was restored to its proper posture by the help of a chirurgeon , and she grew more and more comely ; yet her mother had never any great affection to her , but loved her least of all her children ; but her father loved her best of all , possibly the better for being of his own complexion , he being an italian , whereas all the rest who were fair , possibly took after their mother , who was of the country of lisle . she was it seems from her child-hood to be conformable to her saviour in sufferings : and her first persecutions were by her own kindred and nearest relations , even her mother and her sister , which had this happy effect upon her , that she became very retired and serious in her tender age. and she then received such strong impressions and attractions by the grace of god , as soon as she had the use of reason , that her thoughts and discourses were such as seemed not to come from a child , but from one of well grown in years . she always thought she should be in some other place , and enquiring where was the country where christians inhabit , expressed a desire to go thither . and when she was told she was then in a country of christians , she could not believe it , because jesus christ was born in a stable , and lived in poverty ; but the people there had stately houses , rich furniture and plenty of mony , &c. but such discourse would not down there , but was turn'd into ridicule , so that she was constrained to keep silence and say no more of it . when she grew up , she would not marry , but had a mind to enter into religion , or become a nun among the carmelites , where she hoped to find such true christians as she desired ; but therein soon found her self mistaken ; and thereupon betook her self to a solitary and retired life , with great austerities , exercising various acts of charity as she saw occasion . after the decease of her father in april , her mother , brother , and all her sisters being dead before , having recovered what belong'd to her from her mother-in-law , she at first intended to have gotten together a society of religious virgins : but one day as she was walking there met her a stranger , whom she did not remember to have ever seen before , and told her , that what she purposed , she could not effect , nor would it be to any good purpose , for there were nunneries enough ; but there were great store of poor children every where , who wanted good education ; and there could be no better work thought on , than to take some of them , and educate them from their childhood in religion and virtue , and such employments as might enable them to get a comfortable livelyhood . this man went by the name of jean de st. saulieu , and proved at last a very wicked man : but in the mean time prevailed with her to undertake this work ; and the rather because one jean stappart a merchant , had already designed a house at lisle , with near l . per an . for that very purpose , and had already taken in about a dozen poor girls . with him she contracted in the year , , and had their agreement settled by publick notaries : and in november that year , she made her entrance into the house , and soon had the number of her girls encreased to about . she kept them at first only as in an hospital or school ; but finding some inconveniencies in that way , she thought fit to be recluse ; and in november , by permission of the bishop , turn'd it into a cloyster , where she kept her girls under strict discipline , and to very good orders , both as to their work and as to matters of religion : but after she had passed about seven years in these pious exercises , three years after she was cloystered up , no less than two and thirty of these young girls were discovered to be witches . of which , and of divers remarkable particulars thereunto appertaining , the three following relations furnish us with a considerable history . the first relation , translated out of her tract , entituled , la parole de dieu . . after my being encloistered , i had more leisure and convenience to attend daily the instruction of the children . i discovered more of their wickedness , and pressed them the more to good living : but i perceived their souls but little the better , unles exteriorly . they were more modest and obedient , keeping to the rules of prayers enjoyned them . people that saw and heard them pray and sing , thought them little angels : but i was always of the mind that they were without the grace of god ; but yet i know not by what means . some of them came of themselves to confession every week , tho it was customary but once a month. they willingly heard good lectures , fasted the whole lent , though they were not obliged to it . made their humiliations every friday , by telling their faults in the hall. underwent without regret all the penances which were enjoyned them . there was nothing of ill observed in their comportment , but that some of them would not work willingly . others were enclinable to lying and to thieving , for which they were corrected , and many times with profit and amendment . i put all those out of the house who were not content with a christian life . the rest declared themselves to be more contented than they were before . i would no more take so great a number again , well perceiving that there would be less confusion in it . i prayed to god to know of him whether he received glory by it . he answered me , these are but humane accomodations . . this i have very much experienced since , seeing that neither the children nor their parents sought more than their temporal advantage ; as poor people for the most part are little sollicitous for the glory of god , or the salvation of their souls , so that their bodies are at ease . this often troubled me : but afterwards considering that their souls were cultivated as well as their bodies , i went on in my upright intention , to gain them to god. my confessor very much approved of this exercise ; but often asked me whether i would not accomplish my first designe . i answered , yes , but that god must shew me the way and the place appointed , and that his time was not yet come . many persons grew to have a kindness for the house , and added divers foundations to it . we had the mass every day ; a great concourse of people came to us . upon st. anthony's day we had a plenary indulgence , and the three pastors celebrated high mass , and other divine services with us . . one day as i came into the school where all the children were at work , i saw a great number of little black children with wings fly about their heads . i told them my vision , exhorting them to beware of the devil , who most certainly environed them . . after i had passed about seven years in these pious exercises , it happened one day that as one of these girls was to have been corrected for sorne fault , we shut her up into a place call'd the prison . about an hour after she was there , she came out tho no body opened her the door . and as all the other saw her come into the school , they changed their countenance and looked pale . returning , i saw it was she who had been lock'd up . she asked me forgiveness , promising me to amend . i asked her who it was who opened her the door ? she said a man. i told her she was mad ; because no man came into the cloister , and bid her take her work. she who had shut her up , was then abroad : and when she returned and saw this girl at work , she was amazed , and said , who has opened the door for her ? i carried the key with me . i made her go to the place where she had shut her up , where she found the two doors lock'd as she left them when she went out . i took the child a part into my chamber to examin her . she said that a man who was her friend , came and opened the door for her , and she call'd him always in her need . i was afraid that this must be the devil . i sent the pastors word that they should come and hear the matter , who having strictly examined her , told me , that there was great appearance that she was a witch . i would not believe them . nevertheless i immediately turn'd her out of the house , fearing that some evil spirit had brought her thither , and that she might trouble the house . she was between thirteen and fourteen years of age. i now called to mind , that the whole fury of hell was to be armed against me : wherefore i pray'd that strength might be given me to oppose and conquer them . . about three months after , it happen'd that another girl was to be shut up , of about fifteen years old. she said , that the devil made her to commit the thievery ; and that he came to her by night . i turn'd her out also , thinking to purge the house . but yet three months after we discover'd another who was but thirteen years old. she was to have been whip'd : but saith she , do not do it , and i 'll tell you who it is that makes me do this mischief . taking her aside into my chamber , she told me that it was the devil . i asked her whether she knew the devil or not ? she said ay , he is almost always with me . i asked her what manner of person he was ? she said he was a handsom young youth a little bigger than her self ; that he had marked her upon her head ; and that she had given him her soul , and had renounced god and her baptism . i forbid her to tell this to any body . however i sent for the pastors being very much troubled to think what this should be , believing it an illusion , or a frenzy . . when the pastors had examin'd her , they said , that i ought not to put her away , for that there was a great misfortune among these children , which was to be searched to the bottom ; for that this girl had declared to them , that there were two more among them such as her self . they examined those two , who declared that they were so , and that there were two more besides . we examined on further , and found that all the said girls were in compact with the devil : for they related such particulars which they could not know unless they were true , or else they must have very much studied these matters . now they were in number thirty and two , and no more , who had all contracted this mischief before they came into the house , and had learn'd it some of their relations , and some of their companions , and all in different places , different towns , villages and parishes . . i was in great perplexity , having never believed that there was such creatures in the world , at least very rarely ; and that they had something peculiar outwardly to be observed about them ; but that these children performing all pious exercises , i could not perswade my self that they were such . but be it as it would , i asked the pastors if there was no remedy . they said there was , since that they had been gained by the devil before their age of reason . i told them that we must spare nothing , but use all possible endeavours . the chaplain , pastors , and the capuchin fathers , exorcised them two hours a day , each man twice a week . the pastor of the parish where the house stood , which was st. saviour's , came often to interrogate them to discover more and more the truth , and to endeavour to reconcile them by confessions and penances . . he wrote down their examinations for his memory sake . they formerly declared that they had daily carnal cohabitation with the devil ; that they went to the sabbaths or meetings , where they eat , drank , danc'd , and committed other whoredom and sensualities . every one had her devil in form of a man ; and the men had their devils in the form of a woman . and that there were so great a number of persons at these nocturnal assemblies , where every devil brought from day to day their love whether male or female , that no assemblies were ever seen so numerous in the city as in those sabbaths , where came people of all qualities and conditions , young and old , rich and poor , noble and ignoble , but especially all sorts of monks and nuns , priests and prelates ; and that every one took his place as they do in the world : that they there worshiped a beast , with which they committed infamous things , and then at last they burnt it ; and every one took up some of the ashes , with the which they made men or beasts to languish , or die ; declaring some of them particularly , that they had made use of them to kill poultry and other creatures . . after they had declared all these things to the said pastor and to me , they would sometimes say , that there was nothing in it ; then again they would ratifie all by confirming it anew : and after that would deny it ; and then confess it again . so that i continued eight months in these exorcises , letting no body know it but those divines . during this time between whiles they made general confessions , wept in appearance of sorrow and repentance : but all was but counterfeit , their hearts being addicted to sensual pleasures , which the devil gave them . they had not the least design of changing , to quit these abominable pleasures , as one of them of twenty two years old one day told me . no , said she , i will not be other than i am ; i find too much content in my condition ; i am always caressed . i have had of them from eight years of age to twenty two . the elder of them told me , we are often afraid of being with child by the devil ; for we should thereby be discovered that it was by the devil , because we never see any men come into the cloister . . about this time a woman of the town was very importunate with me to take a girl of nine years old out of charity . i yielded to her desire . but thinking to teach her and make her work , she would do nothing ; so that one day going to correct her , she said , the devil held her hands , and she could do nothing . the others laughing cry'd , that she was out of their gang. and indeed after i had examined her , she told me more particulars than the others had done , saying that she could kill cows tho they were two leagues distant . i immediately turn'd her off , having enough of that sort already . the woman who had recommended her to me , understanding by this child what passed in the house , and that every one had confessed this secret , she presented a petition against me to the magistrate , saying that i abused the children , and that i should take away their reputation by believing that they were witches , and that she gave this advertisement to the magistrate , out of charity and love that she bore to those children . the second relation , translated out of her tract , entituled , la vie exterieur . §. . . . but the fifth discovered it self about three years after i had been cloistered up , and began by a young wench of the village of about fifteen years of age , who having done some offence , was to be corrected by being shut up by her self , which the house-keeper by my order did . and after having shut up the said girl , she took the key with her , and went out of doors : but about an hour after she was gone , the girl came into the school where the others were at work , who seeing her coming , turned all pale ; and being asked what made them change their countenance ? they told me that they saw before them at the school door the girl that had been shut up , whose name was bellot ; and being bid to come in if she was at the door , she came up and ask'd me pardon for her fault , promising to amend . i asked her if she had not been shut up by the house-keeper ? she said yes . how then came you forth , said i ? she held her tongue for some time ; but being pressed to answer , she said , that a man had let her out . this i took for raving , because i knew that no man , or other person , could be in the house . but not being willing to make further enquiry before the rest , i bid her take her work and be good hereafter . in a little time after , when the house-keeper returned from her business abroad , and saw this girl at her work , she was astonished , crying , who is it that hath opened the door for this child ? i had shut three doors upon her , and see here the keys at my girdle . i went out of the school to inform my self from the house-keeper , if she had really locked up the doors ? she answered me , she had , and going to the doors , found them all three lock'd , as she had left them . this thing troubled me ; and after dinner i call'd the said girl into my own chamber , to know of her how she got out of so fast a place . she said that a man opened the door for her . i asked what man this might be , and if she knew him . yes , she said she knew him very well , and that he was the devil . at which i was struck with horror , saying , the devil's spirit , he is not a man. tho he be a spirit said she , he comes to me in the shape of a man ; and as i call'd him to my assistance when i was shut up , he came to me , opened the door and let me out . i asked her how long she had known this man-devil ( or devil of a man ? ) she said all the days of her life : that her mother had taken her with her when she was very young , and had even carried her in her arms to the witches sabbaths or assemblies , which were held in the night ; and that being a little wench , this man-devil was then a little boy too , and grew up as she did , having been always her love , and caressed her day and night . i could not comprehend this discourse , having never hear'd the like in my life . . i immediately wrote to the three fore-mentioned pastors , to desire them to come to my house , where there was a girl who told me things which i had not capacity enough to understand ; desiring that they would come and examin her to know what it might be . they came all three together the same day , and having examined the girl , she declared to them that she had given her soul to the devil , and had renounced god ; and to confirm the donation of her soul , she had received a mark upon her foot : that this contract had been made at twelve years old ; but that long before that time this love of hers had accompanied her , and carried her at nights to the witches meetings in great castles , where they assembled to eat , drink , dance , sing , and act a thousand other insolencies , with many other particulars which she could not know unless she had been a witch , or had studied books of magick , which could not be , she beginning then but to learn her letters , having been but a little while in my house . i told the pastors that i would not endure any longer such a person in my house , lest she should spoil my other girls ; and i placed her out the same day with a woman whom i knew to be of a good life , from whence a little time after a man came and took her away , saying , he had married her mother , and he would be her father ; and so i never heard more of the said bellot . . i was much troubled in my mind to see that the devil had yet so much power as to trouble a house of religion , of which i had undertaken the government for the glory of god , and the salvation of souls . i often examined my self what fault i might have committed , that should give the devil so much power as to send a witch into my house , when i thought there had been but few of them in the world. and tho i could not believe that the said bellot was a witch , yet i found that the devil had great power over her . not knowing however what sort of creature a witch must be , having often thought that witches were ugly deformed creatures , or half beasts , as they say of them , that they do transform themselves into cats , horses , and other animals ; so that i could not believe that this girl was a witch , tho the three pastors aforesaid , did assure me of it . i pray'd to god to discover to me my secret sins , not knowing to what cause i might attribute so strange an accident , which intruded it self amongst my good intentions . however , i kept regularly on the discipline of my house , believing that i had got rid of such kind of persons , by dismissing the said bellot . . but three months , ( viz. after the discovery of a second about fifteen years old , who is not here mentioned , tho she be in the former treatise , and was sent away three months after the first ; so that this happen'd six months after the first . see la. parole de dieu , § . . — . ) afterwards we discovered another , which said and did the same things . this was a girl born in the town , which had always been nursed in the village , of about twelve years old , who for the evil custom she had gotten of stealing , was one day to have been whipped ; which being not willing to submit to , she said somebody had advised her to steal , whom she would tell me of if i would forgive her that time . i then forbore her , to the end i might know what evil creature it was that gave her that advice . i call'd her into my chamber alone , thinking i should discover some other of the girls that counselled her to steal ; she presently fell a crying , and would not answer me a word . but a little after she said it was the devil that gave her this evil counsel . i gave a great sigh , telling her that she said this only to cover her wickedness , for that she could not know the devil . she replied , that she knew him very well ; that he was a boy a little bigger than her self ; and that he was her love , and lay with her every night . i asked her how long she had known him . she said , that being very young and playing with the girls in the village , they ask'd her if she would go with them to the dedication ; that she should have good chear and a sweet-heart into the bargain . and as soon as she consented , her said lover came upon a little horse , and took her by the hand , asking her if she would be his mistress , and she saying ay , she was catched up into the air with him and the other girls , and they flew all together to a great castle , where they play'd upon instruments , danc'd , feasted and drank wine : and that ever since she had been there three or four times a week ; that at ten years old she had given her soul to the devil , renounced god and her baptism , and received a mark from the devil upon her head ; which we afterwards found to be true , for that she was insensible in the place where the said mark was made ; for we stuck a pin as long as ones little finger into her head , and she felt no pain . . i immediately sent to the aforesaid three pastors to come and examin this second girl , who said almost the same things as the first . and after that they had examined her , they told me that she was also a witch ; and that i ought not to turn her out of my house 'till i had discovered whence this misfortune came ; that there must be some witch in the house that thus drew the children after her . i followed their advice by keeping this girl in the house ; but confining her in a chamber separate from the rest ; where necessaries were brought her and also her work. one of these pastors , call'd peter salmon , undertook to examin her every day , to the end he might bring her to a good conversion , to renounce the devil , and to return to god : and asking if there were no more children in the house , who were such as her self , she said that there were two more that went with her every day to the sabbaths . and having examined separately the other two girls whether there was any truth in it , they ingenuously confessed , that they were bound to the devil by a precise contract , and had consigned their souls to him . understanding this , i resolved to send away all the children that i could , fearing that instead of procuring the salvation of their souls by keeping them with me , they would by teaching one another their wickedness , all be damned . i could not send them away all , by reason that the greatest part of them were so poor , that they had neither friends nor houses to be received in . and for this reason i was still obliged to keep two and thirty . . the said pastor salmon began for his memory sake to write down what these girls had said to him , being all three in distinct apartments : and having spoken often with them , the two last said , that there were still two more in the house , and that they for their pars need not be taken out from the rest . but asking them who the others were , they each of them named two different names . and having examined the said four , they confessed that it was all true ; and named each of them two different names , which were of the same diabolical company ; so that from two to four , and from four to eight , we discerned that the thirty two yet remaining in the house , were all in general , and each in particular given up to the devil , by their own proper and deliberate consent : and that not one of them contracted this wickedness in the house , but brought it with them thither , having diversly fallen into it , some by their fathers , some by their mothers , and some by playing with other little girls together , as they declared as well to me , as to the said pastor , who put all the particulars which they told him in writing . . i was mightily perplexed to find my self confined to a house with two and thirty creatures , who declared that they had all given their souls to the devil . the maids i had for my assistance went all away , leaving me alone with these wicked wretches , with whom i was forced to eat and drink , at least what they dressed for me . i held divers consults with the said three pastors , what was fit to be done upon such an occasion . i proposed to dismiss them by degrees ; but then i feared i should be guilty of the mischief that they would do among man-kind , when they were abroad ; for they confessed to me , that they had killed both people and cattle , which i also afterward found by experience , they having killed all of a sudden thirty young ducks , cats , chickens , and other animals about the house in less than two hours time , which they have often confessed . wherefore i could not honestly turn them out , lest i should wrong my neighbours by sending them such persons as these , without giving them notice ; and by advertising of them , none would receive them . . upon this , i was greatly dispirited , and could not see what was the will of god in this point . the pastors on the other hand said , i ought to let them all continue with me , and that they hoped they might convert them to god , because they were engaged to the devil in their child-hood before they had the use of their reason ; offering me to do their utmost , saying that they would come every day to advise and exorcise them , and pray for their conversion . and and having asked them if it were possible that these creatures could be converted to god after having deny'd him and given their souls to the devil ; they answered me that they might ; that god was merciful ; and that as wicked as men could be , they might be converted so long as they were in this world. which is very true ; but since that time i have had sufficient experience that persons thus contracted to the devil do not turn , because they have no real desire to be converted , tho they make a shew as if they had . . i resolved then to keep the said children with me , exhorting them all i could to be converted to god : and the said pastors came every day one or other of them to admonish them and to pray with them . which we did very secretly for the space of about eight months : during which time , the girls made great shew of conversion , by tears , repeated confessions , prayers and attention to the admonitions which were made them . . many of them seemed to melt into tears , when i spoke to them of the judgments of god , eternal life , the joys of paradise , and the torments of hell. but this lasted not long . and when i examined some of the eldest and most sensible of them whether these tears were feigned , and counterfeit , or else sincere ; they answered me , they proceeded from their grief for having denied god , and abandon'd themselves to the devil . but that this lasted no longer than whilst they were spoken to , and had their miserable estate before them : that the devil came presently to them , and asked them , how they could leave him , and all the pleasures they had taken together ? and caressed them so much , that they immediately made a new contract with him , forgetting all the good purposes they had taken before . . i asked them , if the admonitions , exorcisms and prayers of the pastors , did not take away the power of the devil , from holding them thus subjected to him ? they told me that the devil laugh'd at these performances ; and that after the manner of a monky he mimick'd the same ceremonies that the pastors did ; when they kneel'd down to pray , the devil kneel'd behind them , and with a book in his hand he bubled out the same words ; and when the said pastors preach'd , the devil made behind them the same gestures , and sprinkled about the holy water ; and also confess'd them as the pastors did , imitating them in every thing in derision and mockery . . i asked them , how they could pray or sing so many good prayers all the day long , when they were thus in league with the devil ? they told me , that he himself pray'd and sung along with them , by reason that their prayers were without attention : and that instead of singing to praise god , their intentions were to sing the praises of the devil , wherein he gloried and valued himself . . i asked them how they could approach the table of the lord and receive the sacrament ? they said , that the devil invited them to do it as often as they could ; and that the greatest penance that i could enjoin them , was to make them abstain from this sacrament , which was a cloak for their wickedness , and made them pass for good folk before the world. besides , that the devil wrought his greatest villanies with this consecrated bread. . i asked them , how it was that they could fast , even tho they were not obliged to it ? for from fourteen or fifteen years old they would fast out the whole lent. and when i would have hindred them , they wept bitterly . they told me that they fasted but out of hypocrisie and to please me : and because they had every night a glass of strong beer , and a greater portion at dinner than those who did not fast. that for these reasons they did desire to keep fast. . i told them that all these falsities would certainly bring them to hell. their answer was , that they very well knew it ; and that they were assured to be damned ; but that the devil promised them the same carnal and sensual pleasures in hell , that they took with him in this world . i asked them if they were certain that this was the devil , who thus entertained them ; and if whethether they knew that there was a hell and a heaven before they came to live in my house ? they told me , yes , because the devil had taught them it , and had often catechised them , and taught 'em that there is a god , a heaven and hell , and a devil ; and that he that did the devil's will , could never see god , but should be his companion in hell to eternity . i was very much astonished to hear these discourses , having never thought that the devil could teach so good things , or excite people to pray , fast , and frequent the sacraments , or to think of heaven and hell. nevertheless , by long experience i have found it to be very true . . i asked them , how it was possible that they should belong to the devil from their tender infancy , even before they had use of their reason ? they said , that that came from their parents ; and when their fathers or their mothers are themselves abandoned to the devil , of necessity all their children are so also till they arrive to the use of their reason ; because that their fathers and their mothers have power over the souls of their children , until they come to use their own judgment , and that then the child receives its free will , and can make use of it to do good or evil : but that it was very rare when they had been sacrificed and offered to the devil by father or mother , even before they were born , that they should withdraw themselves from him , when they came of years ; because that the habit of wickedness is become natural to 'em ; and the devil having entertain'd them from their birth with caresses and sensual pleasures , so gains their affections , that they will not quit them for any consideration , after having been allured to sensualities , such as no man could give them : for the devil feigns to make them eat all sorts of delicious meat to their taste , all sorts of pleasant wines to their pallate , all sorts of musick , or instruments to their ear ; all sorts of beauty to their eyes , and all perfumes to their smell , and all manner of titillations to their flesh : so that being brought up therein , it is as it were impossible to have a mind to leave him . and therefore it is that they say , we will not change our condition for the greatest pleasure that mankind can give us . . i condoled with them their misfortune , shewing them that this was all deceit and meer illusion ; that the devil had no thing , nor could he give any thing . and to shew that they had neither eaten nor drank at the sabbaths , they needed but observe their own appetites on mornings , when they eat great pieces of bread and butter , and would eat dry bread if it was given them , which if they had eaten such dainty meat , they would not touch , nor could they eat such gross meat so soon with so good an appetite ; for had they been at a feast with men and drank wine as they said they did at the devil's banquets , they would be sick all the next day . they told me this was all true , but however they had the taste and pleasure of all these things , and therefore would not forsake ' em . . i informed my self sometimes as exactly as i could , to know how it was possible that a father or a mother could offer their children to the devil , instead of offering them to god who created them , asking them in what manner this was practised ? they told me , that persons who were thus engaged to the devil by a precise contract , will allow no other god but him , and therefore offer him whatsoever is dearest to them ; nay , are constrained to offer him their children , or else the devil would beat them , and contrive that they should never arrive to the state of marriage , and so should have no children , by reason that the devil hath power by his adherents , to hinder both the one and the other ; and that this is effected in this manner . . when a child thus offered to the devil by its parents , comes to the use of reason , the devil then demands its soul , and makes it deny god and renounce baptism , and all relating to the faith , promising homage and fealty to the devil in manner of a marriage , and instead of a ring , the devil gives them a mark with an iron mark upon some part of the body ; which marks they renew as often as those persons have any desire to quit him . the devil reproves them then more severely and obligeth them to new promises , making them also new marks for assurance or pledge , that those persons should continue faithful to him , and so soon as they come to be able to beget children , the devil makes them offer the desire which they have of marrying , to his honor : and with this all the fruit that may proceed from their marriage . this they promise voluntarily , to the end that they may accomplish their designs : for otherwise the devil threatens to hinder them by all manner of means , that they shall not marry , nor have children . the third relation , translated out of the continuaation of her life . la vie continuee . chap. xv. how madam de b. discerned by supernatural things and by the proper confession of the girls she governed , that they were all in voluntary league with the devil , and that they endeavoured to murder her , &c. first of all , she was convinced , that the children which she brought up in her house , were of the number of those unhappy creatures , by many supernatural and diabolical actions which she saw by them . for , they got out of places when they were shut up , without keys : then were things found in the house which could not be brought thither but by means of the devil ; such as little balls of poyson , and a certain sort of paper they were lap'd up in , which some of them said , were given to others of them at their sabbaths , and which they assured her they had in their chambers . there were found in their beds such filth and nastiness as comes from cows , which they confessed at last was communicated to them by the devil , when he came to satiate their diabolical leachery . they killed living creatures about the house , as fish , cats , chickens , and once thirty little ducks at one time , by a diabolical powder , which one of them strewed in the place where they were to pass . and when madam de b. asked her how the devil could have power over those little creatures ? she answered , because you pleased your self yesterday in looking on them : which madam b. acknowledged to be true , observing with some admiration how those little creatures swam and provided for themselves so well , being but just out of the shell . she thereby experienced this terrible truth , that the devil hath power over whatsoever a man placeth his affections in , when they are not upon god. and indeed man being created only to take pleasure in god , who ought to be his delight ; 't is impossible but that a curse should follow whatever breaks this order . . another time they made it rain so furiously into the common room where they were at work , that madam b. was forced to go out all wet as she was . one of them another day having cast some powder into the oven of the house when they were baking of bread , tho the oven was so hot that the very bricks of it were red , yet the bread which was put in remained there six whole hours , no more baked than when it was put in : and madam b. having asked the cook-maid the reason of it , she said that such a girl who had stop'd the oven , had thrown in some powder , and that the fire would never touch the bread , although it should remain there all the day long ; but that she would take care when they baked next , that that wench should not come near the oven ; which being done , the bread was baked as throughly in two hours time as sea bisket . another time one of them thought fit to cast a charm in amongst the meat boyling in the pot ; where having boyl'd six hours together , it came out as raw and bloody as it came from the shambles . they have often said since , that were it not that the devil was afraid that we should be convinced by extraordinary things , he would make us work miracles ; but he fears nothing like that . they declared that they had often given their powders to the mother regent , which operated according to the intention of her who gave them . one day madam b. finding her self ill with a sore throat , one of the girls told her , i know well enough what 's the matter ; it is but the effect of a little powder , she 'll be cur'd in four days time , but not with the ointments which are prepared for her . all the month of january and part of february in the year , it was almost every day discovered , that some one or other of these girls had been corrupted in their particular assemblies , besides their general sabbaths , where they had balls of poyson given them to kill madam ▪ bourignon ; and they would have poysoned the pastor of st. saviours church , who was to come and officiate and dine there upon st. anthony's day . as fast as those poysons were taken from them , which they usually hid in their beds , they got more , which st. saulieu furnished them with in this assembly , with design never to have done till they had killed her . we 'll make so many , said they , that one of them shall do at last ; and then when she 's dead , st. saulieu shall come here , with whom we shall agree well enough , and then we may keep our dancings in the school it self . these balls were put into the hands of the governor and secretary , when they came at last to visit the hospitals , upon the complaint which madam b. had made of the matter : and the secretary said , when he took them away ; i carry off the devil . . 't would be impossible to relate all that these girls confess'd when they were discovered , concerning themselves , their parents , their education , their companions , their neighbours , and people of the same towns and villages ; nay , their very pastors and their lords , their sabbaths and assemblies , their transports through the air , where they said they had been transported over great forests in the air , their feet would sometimes touch the top branches of the trees , as they flew to these sabbaths , whose devilish ceremonies they did relate , their abominable divertisements and whoredoms with the devils in human shape , from whom they said they received something very cold , of which they were sometimes afraid to become with child , and a thousand detestable devilries , which would be horrible to relate ; and which i will pass over in silence , as also those which are related by madam b. her self in the former treatises , except some few , which i had from her mouth . . when this mischief began first to appear , there was one amongst them very industrious to discover the rest , which having done , and thereby thinking her self to be out of all suspicion of being still of the company , yet at last she was found out : but she constantly deni'd it , although the others did affirm that she went with them to the sabbaths ; she defended her self upon this point , that there could be no colour that she who had assisted in the discovery of the rest , should be guilty , and still an accomplice of the same crime . nevertheless , this was the most wicked , false and cunning of them all . and this proceeding of hers , was but an effect of her devilish cunning. this was she who a little after said , she would not renounce the devil , nor amend , nor did she desire to be other than what she was ; and was one of the first of those upon whom those diabolical poysons were found , with which they intended to murder their benefactress . she would have denied all at first , but at length confessed , after which she denied it , and advised the rest so to do , and to make feigned confessions , advising them to deny all they had confessed before . one day as she was upon her denials , when the life of st. anthony was reading in their presence , wherein was mentioned a temptation that the devil used by melodious singing , madam b. saying , i never observed yet that the devil sung , and i wonder at it ; the girl answered , o mother , they sing so delicately that you would be even ravished to hear them . how ! do they sing so well said she ? ay indeed , said the girl , for they were angels once . all the rest fell a laughing : and she was so confounded for having so openly confessed before she was aware , that she knew not what to say ; but endeavouring to excuse her self , one of her companions said , go , go , you have said too much that you have hear'd how well they sing ; you cannot answer that . if i have heard them , faith she with anger , you have heard them as well as i. sometime after she again confessed her self guilty . one of the reasons for which she said she would not be converted then , nor renounce satan , was that the devil told them sometimes that they might be saved well enough if they were converted hereafter ; and that it would be time enough if they repented upon their death-beds , and were converted then ; and so they might take their pleasures and pastimes , which the devil gave them while they might have them . . it happen'd about this time , that the devil in a merry mood appeared to madam b. in this manner . there came one and knock'd at the gate of the hospital , and asked to speak with the regent , who was then all alone without assistance to help her in the affairs of so great a house . when she came to the gate , she there found a little wrinkled wry-mouth'd woman , yet very nimble and brisk , who offered her her service in her present occasion . madam b. having never known nor seen this old woman , and seeing nothing in her to recommend her , she told her she could not take her , because her age and weakness were too great to undergo the labour and orders of the house . but the old woman answered shaking her breech , no , no , i have a great deal of vigor yet : i can work , i can watch , i can rise on mornings , i can fast , i can pray , i can be a good housewife , you 'll find i can do any thing ; and began to talk and discourse very pleasantly , and with great earnestness to be taken in . but madam b. being call'd away to speak with a physician who came into the hospital , when she came back again to speak with the old woman whom she had bid to stay , found neither the old woman , nor any appearance of her , nor could she ever know from any body who she was , or whence she came , nor had any body seen her besides . she told the doctor of it , who said , he saw her not as he came in . but the girls fell all a laughing , saying , it was the devil , which they knew very well ; and that he came only to play the rogue with her . of which she was afterwards satisfied . . speaking to them one day of some girls of the house that lately dyed with great demonstrations of piety , they said , that they were also of their number . and when she said , that that was impossible , because those girls died in transports of piety , and calling upon the name of jesus christ ; nay , that one of them said but the day before she died , that jesus christ had appeared to her , and assured her that he would come fetch her to morrow at such an hour , when in effect she died , singing and rejoicing that she was going to paradise . these girls fell a laughing , and told her , that this apparition of jesus christ was the devil ; that all those prayers and exclamations to god , were addressed to the devil ; and that by these words , god and jesus christ , by reservation to themselves they meant the devil , to whom they directed all their prayers ; and that by the word paradise , they understood no other thing than the company of satan . . madam b. having asked one of them one day , why she did not confess this wickedness sooner : she answered , that being so common a thing , she did not think there was any harm in it , or a thing to be confessed , alledging to her that millions of people of all degrees , were in the same condition , and that she scarce knew any others . she answered , alas ! you saw well , that i was no such person . how say you then you scarce know ony others ? o mother , said the girl , you are not like other people , for there are very few such as you in the world. they declared to her furthermore , that the devils were almost always with them , whether they were in their particular chambers , or in the common room where they worked : but when madam b. was there they durst not appear : that they feared her so much , that when she but moved the latch of the door to come in , or when they heard her but walk , speak , or but cough , they immediately for fear vanished like lightning : which greatly confirms what fr. de la croix saith of souls strongly united to god , that they become terrible to the devils , as a moth whose wings are scorch'd at the flame of a candle , is afraid to come at it again . . they confirmed often their declarations in the presence of the three pastors , who were inspectors of the hospital , who came to examin them , and declared positively that they were witches . coming to exorcise them for their conversion , but in vain , one of them wrote down their declarations , which were at last presented to the magistrates , where they remained till such time as he should please to take cognizance of the matter . it is true that the greatest part of them denied all again before the court ; but it was too gross an imposture . they were threatned on the one hand and caressed on the other . nevertheless , one of them notwithstanding all menaces , remained firm in her first declaration , that she was a witch as well as the others ; nor would she deny it tho she should have died on the spot . this poor creature was engaged to the devil from her childhood , and when she came to years of reason , she yielded to the desires of the devil , by ratifying the engagement she had entred into in her childhood ; but she with another younger girl were sometimes so touched with repentance , that she lamented and wept when the greatness of her sin and horrible condition were lay'd before her . it was she that lamented the death of madam b. for a whole day together , when they resolved to poyson her upon the first opportunity , with pills of diabolical composition , and that discovered the thing to her . . madam b. asked her some time after , why instead of continuing of the cabal that had conspired her death , she had on the contrary so much lamented it , and discovered the plot ? she answered , because i love you more than the devil , and had rather be faithful to you than to him : oh that i could but eescape his snares ! but i cannot : he has too great access to me . i would to god that when you speak to me , and that when i find my heart touched with repentance and lament my misfortune , that somebody was present to cut my throat ; i should then have hope of grace and of salvation ; but otherwise i am lost and cannot be saved : for as soon as you leave me , the devil returns and does accost me by caresses , by threatnings , by kindnesses ; and never leaves me till seeing me without any body to help , he regains my consent , and i give my self to him again . nothing can deliver me from him without taking me out of the world when i am in a state of repentance , as sometimes i am . to let me live longer , is but to remit me into the power of the devil . oh! how glad would i be if any body would kill me out of charity , when i deplore my misery . these were the complaints of this poor creature , ( a just object of pity ) made to madam b. nevertheless , she did not obtain the favour she desired : for having always held firm in the attestation which she made before the court , that she was a witch , instead of putting her to death , as she desired , she was shut up in prison , and it was never known what became of her since . such witches so capable of repentance , are very rare . however , it thereby appears , that the law of god , which commands not to suffer a witch to live , was not only a law of justice , but also a law of charity ; and that what you call shewing them mercy , is a great cruelty , since that death may conduce to salvation to those who are capable to repent , and life would certainly be pernicious : and for those who are not capable to repent , it were better that they should go to all the devils , rather than multiply their crimes upon earth , whereby they would augment their eternal pains . a relation of a yarmouth witch , who with fifteen more convicted upon their own confessions , was executed , . in the year . at yarmouth were sixteen women accused for witches by mr. hopkins , and by the magistrates sent to mr. whitfeild and mr. brinsley ministers of that place , to be by them examined . among these was an old woman who used to be relieved twice a week at mr. whitfeild's door , who made this confession ; that she using to work for mr. moulton ( a stocking merchant and alderman of the town ) went to his house for work , but he being from home , his man refused to let her have any till his master came home , which was not expected in less than a fortnight's time ; whereupon being exasperated against the man , she applied her self to the maid , and desired some knitting work of her ; and when she returned the like answer , she went home in great discontent and anger against them both : that that night when she was in bed , she heard one knock at her door , and rising to her window , she saw , it being moon light , a tall black man there ; and asking what he would have ? he told her that he understood that she was discontented , because she could not get work , as she expected ; and that he would put her into a way that she should never want either work or any thing else ; whereupon she let him in , and asked him what he had then to say to her ? he told her , he must first see her hand ; and then taking out something like a pen-knife , he gave it a little scratch , so that blood followed , and the mark remained to that time , which she then shewed them ; then he took some of the blood in a pen , and pulling a book out of his pocket , bid her write her name ; and when she said , she could not , he said , he would guide her hand , and thereupon did so , and wrote her name in his book . when this was done , he bid her now ask what she would have : and when she desired first to be revenged of the man , he promised to give her an account of it the next night , and so leaving her some mony , went away for that time . the next night he came to her again , and told her he could do nothing against the man ; for he went constantly to church to hear whitfeild and brinsly , and said his prayers morning and evening . then she desired him to revenge her on the maid ; and he again promised her to give her an account thereof the next night ; but then he said the same of the maid , and that therefore he could not hurt her : but he said , that there was a young child in the house , which was more easie to be dealt with . whereupon she desired him to do what he could against it : and the next night he came again , and brought with him an image of wax , and told her they must go and bury that in the church-yard , and then the child which he had put into great pain already should waste and consume away as that image wasted . whereupon they went together , and he dug a hole with a spade which he brought with him , and they buried it . and when he left her , he bid her when ever she wanted any thing , but wish for him to come , and he would presently be with her . the child having at this time lain in a languishing condition for about eighteen months , and being very near to death , the minister sent this woman with this account to the magistrates , who thereupon sent her to mr. moulton's ; where in the same room where the child lay almost dead , she was again examined concerning the particulars aforesaid ; all which she confessed again , and had no sooner done , but the child , who was but three years old , and was thought to be dead or dying , laughed , and began to stir and raise up it self ; and from that instant began to recover . it was then late in the night before they had done , so that they could not then search for the image of wax , but ordered it to be done early the next morning ; and then the woman being led to the church-yard , set her foot upon a certain place , and said , that was the place where it was buried . but tho they dug and sought for it as well as they could , they could find nothing ; whether because it was so wasted , that they lost the relicks of it in the digging , or removed by the devil , or whatever else was the reason , it could not be found ; but the child recovered . this woman and all the rest were convicted upon their own confessions , and were condemned , and executed accordingly . they had and all their familiars , and this womans did usually appear in the form of a black-bird . this from a son of mr. whitfeild's , who was then present ; and to this i shall subjoin another of like nature in some particulars , which tho i had it but at second hand , and therefore probably may not be compleat in all particulars , yet had i it from a competent relator , who had the first relation from an ancient credible person , who was then a scholar in oxford , when the tryal was , and i doubt not but related truly what he received concerning the prticulars here remembred , as followeth . a brief relation of one said to be condemned and executed at oxford , in the time of king charles the first . in this time , ( but the year is not remembred ) a man died there , leaving two daughters , and good portions to each : the eldest somewhat prodigal , married a husband like her self , who spent her portion , got her with child , and left her : but the youngest being very serious and religious , staid , two or three years before she married , and then married a good honest sober farmer , six or seven miles off , by whom she had a child , and they lived very happily and comfortably together . this moved great envy against her in her sister , who was reduced to great straits . in her passion the devil appeared to her , and she made a contract with him , and became a witch ; and he perswaded her to kill her sisters child , as the greatest despight she could do her . for this purpose she often rose in the night out of her bed , got upon a bed-staff , said certain words , and thereupon was presently carried away , and was conveyed into the room where her sister with her husband and child lay . this her own child about seven years of age , who lay with her , having often observed her to do , at last it would do so too , and thereupon was presently carried through the air into the same room , where the mother and some others were , who after some time went all away , and the child being left behind , fell a crying ; at which the man and his wife being awakened , and wondering to hear a child cry in their room , the man arose and lighted a candle , and finding the child , and understanding by it how it came thither , the next day they acquainted a justice of the peace with the matter . whereupon the sister was apprehended , and committed , and the next assizes was tryed for a witch : and the child , who was all the while kept from her , being then produced , told how it came into that room , and what it had seen and hear'd the mother say and do ; whereupon , the mother confessed all the matter before related . the judge then ask'd her if she had never been there before in that manner ? she said yes , an hundred times . then he asked her , how it came to pass that she did not kill the child all that while ? she answered , that she always found it so armed with the prayers of the parents , that she could never have power to do it . upon her confession , she was condemned , and executed . a relation of a lancashire witch , tryed at worcester , in the year , . at droitwich in the country of worcester , a poor womans boy in the month of may , looking for his mother's cow , espied some bushes in a brake to shake , and supposing the cow to be brousing there , went to the place , where he found no cow , but an old woman , who upon his approach said boh , to him ; whereupon he presently lost his speech , and could only make a noise , but could not speak any thing articulately so as could be understood : in this condition he came home to his mother , made a great noise , but no body could understand what ailed him , or what he meant . a while after , he ran out , and at sir edward barret's door , found , about one a clock amongst other poor people , the same old woman supping up a mess of hot pottage , and ran furiously upon her , and threw her pottage in her face , and offered some other violence to her . whereupon the neighbours wondering at the condition of the boy and his rage against the old woman , and suspecting that she had done him some hurt , apprehended her , and thereupon she was committed to the prison , which they there call the checker . at night the boy 's mother lodged him in a garret over her own lodging ; and in the morning hearing a great bussle over her , ran up , and found the boy gotten out of his bed with the leg of a form in his hand , striking furiously at something in the window ; but saw nothing there that he should strike at . the boy presently put on his cloaths , and ran down into the street towards the prison , and as he was going endeavouring to speak , found his speech restored . when he came to the prison , he asked for the old woman , and told the gaoler how she had served him , and how his speech came to him again in the way . the gaoler in the mean time suspecting that she had bewitched the boy , would not let her have either meat or drink , unless she would first say the lord's prayer , and bid god bless the boy ; which at last her hunger forced her to do ; and it appeared to be at the same instant , as near as could be guessed , that the boy had his speech restored to him . the boy asked the gaoler , why he did not keep her faster , but let her come out and trouble him ? the gaoler answered , he had kept her very safe . the boy replied , no , he had not ; for she came and sat in his chamber window , and grinned at him ; and that thereupon he took up a form leg , and therewith gave her two good bangs upon the arse as she would have scutled from him , before she could get away . whereupon the gaoler caused some women to search her , who found the marks of two such strokes upon her , as the boy said he had given her . all this was sworn upon her tryal , by the boy , his mother , the gaoler , and the women . upon examination she was found to be a lancashire woman , who upon the scarcity in those parts , after the defeat of duke hamilton , wandred abroad to get victuals . another relation of a teuksbury witch , tryed at gloucester about the same time . at teuksbury about the same time a man , who had a sow and pigs , observing his sow to have great store of milk , and yet the pigs to be almost famished , and consulting with his neighbours about it , they all concluded , that she must needs be sucked by something else , and so the pigs be robbed of the milk : whereupon he resolved to watch till he found out the matter : and having placed himself conveniently for that purpose , at last he saw a black four-footed creature like a pole-cat , come and beat away the pigs , and suck the sow : and having a pick , or fork in his hand , he ran the prongs into the thigh of it , and ran it to the ground ; yet it struggled so as to get off from him at last . there were some neighbours not far off , but they saw no such creature , but saw a wench go away , and that blood sell from her as she went ; whereupon they searched her , and found her so wounded as the man said he had wounded the thing which he found sucking : and thereupon she was apprehended and tryed at gloucester assizes ; where this matter was given in evidence against her . these two relations i received from a person of quality , of good ability , and of unquestionable credit , who was present at both the tryals , and wrote them in his presence , and afterwards read them to him ; and he assured me they were very true in all the particulars , as they were given in evidence . a relation of the grievous affliction of faith corbet , by the secret wicked practices of alice huson and dol. bilby , all of the parish of burton agnes in the county of york , from the year , , to the year , . mrs. corbet , wife of henry corbet , of burton agnes in the county of york , about the year , employed one alice huson widow , of the same place , about some small matters , as keeping of young turkies , &c. for which , she offered to have paid her in mony , corn , or otherwise to her satisfaction ; but she refused all , and desired only some piece of old linen , which her children wore next their skin , to make her a neckcloth , as she pretended . the children hearing of it , intreated their mother not to give her any thing that belonged to them , because there went a general evil report of her in the town , and many not only accounted her so , but called her witch . mrs. corbet reproved them for saying so , and to give her content , cut an old sheet , made her a neck-cloth , sent for her , and would have given in her , but she refused it , desiring only something appertaining to the children , some piece of old cloth , which some of them wore next their skin , if it were but as much as would make a stay-band ; which was denied her ; but she frequented the house , and had most part of her relief there , and mrs. corbet caused her to be served with meat and drink such as she desired . one day as alice huson was sitting in the kitchin , her daughter faith corbet , of about ten or eleven years of age , came in to wash her hands , where not suspecting any thing , she pulled off her gloves , and washing her hands , when she had done , went into the house to dry them , and then returned presently again , but her gloves were gone , and alice huson also . whereupon , she often complained for the loss of her gloves , and said that the old witch hod gotten them , but durst not speak it openly , for fear her mother should chide her : and not long after , she fell into a strange fit , so that two or three could hardly hold her , did often screech and cry out vehemently , sometimes scratch and bite any she could lay hold on , and say , ah , alice , old witch , have i gotten thee ? and sometimes lye down all drawn together , almost round ; and lye still as in a swoon , continuing thus the most part of a week : and sometimes again all of a sudden , she became unusually merry , and continued so for a considerable time together . in these fits , many came to visit her , and various were their opinions of them , some saying they were fits of the mother ; others , that they proceeded from the mother and the spleen ; others , that they were convulsion fits , &c. and divers phisicians were consulted for her . for , her father observing daily and almost hourly the motions and alterations of her distemper , wrote to dr. taylor , ( who lived at york ) and described the same to him as exactly as he could . the doctor was very confident he could grapple with any disease curable , except there was fascination in the case : but in this his skill failed ; and therefore , when several things which he thought good for her , had been used , but did her no good , her father sent to dr. whitty , who being then at beverly , came over to her , staid that night and the next day till after noon , greatly admiring the manner of her fits , and gave her sometimes one thing , and sometimes another , as he thought convenient for her ; but she was little the better . her distemper still continuing , or rather returning at times ( for she had intervals ) her father upon the th . of march , , carried her to hull to dr. corbet , who with his wife , ( who it seems had some skill in such distempers ) used their utmost endeavours , but with little success . whereupon she was fetched home ; and after some time continuing ill , she desired to go to her sisters at dalby daile in pickering lath , hoping that the change of the air and a remote place , might conduce to her health , or recovery ; but about february , , she fell extream ill , so that her father was sent for , and forced to go to york for advice , tho much against her mind ; for she said , doctors nor physick could do her no good , still crying out against alice huson ; and the th of march he brought her home again . where her fits and distemper still continuing , and growing more violent , doctor taylor having been several times with her , desired her father to send her to york , where he would have an eye and ' special care over her . so the th of — , he carried her thither , where she remained till the of may , . but she still continuing ill , entreated her father to let her take no more physick ; for nothing would cure her so long as those too , alice huson and dol. bilby , were at liberty , frequently crying out of them . and her fits at times still growing more violent , she desired once more to see her sister at dolby , and the rather because her sister being with child , was near her time of travel . whereupon she was sent thither th . march , . and the d. as she was lying in bed with her sister , her sister that night fell in travel , and desired her to rise and call her mother ; which she going to do , as she was going out of the chamber door , a black cat , as she said , leaped in her face , ( tho there was no such known to be in the house ) and so affrighted her , that she got into her sisters bed , and clasped such fast hold on her , then in travel of child-birth , that the women who came in to her labour , could scarce get her from her : she still crying out of bilby and huson , continuing there with her sister , some times well , and sometimes ill . her father was sent for again d. of april , . who finding her in a very sad condition , unknown to her , sent again to doctor taylor to york , and received cordials and other physick from him ; which when she understood , she told him , that if she had known , he should not have sent , for all the doctors and physick in the world could do her no good , so long as those two women were at liberty ; they would have her life , and she was contented , since she could not be believed . there she continued most violently handled , so that her father was constrained to borrow sir fr. boynton's coach to carry her home , . april , expecting daily and hourly when she should depart and give up her life ; but especially the d. of april her fits seized her in a most strange and violent manner , for twenty two hours together , without the least intermission ; so that every one that saw her , thought it impossible she should live one minute . her tongue hung out at a large extent ; her teeth so hard set fast , that it was feared she would bite off her tongue ; she lay as dead , with her eyes broad open ; her arms and legs and thighs twisted and admirably twined together ; her bowels by the report of women that came in to see her and sat up with her , so drawn up together , that one might have laid their hand upon her belly and have felt her back-bone , and her spleen taken quite away , but she had the benefit of hearing and understanding ; so that being asked by those that were about her , who troubled her ? she could answer sometimes bilby , sometimes huson , and sometimes both together . she remaining in this condition , sir francis boynton advised her father to send for the doctors ; he sent to york and hull for dr. taylor , dr. whitty and dr. corbet : but e'er they came , she coming a little to her self began thus to speak , oh faithless and incredulous people ! shall i never be believed till it be past time ? for i am as near death as possibly may be ; and when they have got my life ▪ you will repent when it is past time . hereupon her father went to mr. wellfet , minister of burton agnes , and they and others went to speak with alice huson , and tho at first they could not prevail with her , yet at last they got her to his house , and sir fr. boynton a justice of the peace and mr. wellfet being there , after much a do , at last they prevailed with her to go up into his daughters chamber . as she went up , his daughter gave a great screech ; and some in the chamber brought alice huson to the bed-side : and after a short time , she going down again , his daughter called suddenly for a toast and beer ; for ( she said ) she was very hungry and dry. all were amazed to see so sudden a change , for she had not taken any thing in three days before , and was so weak , that she desired always those who were with her , to turn her in her bed. having taken her toast and beer , she said , if they would give her some of her cordials , she could take them , which before she could not ; and having taken a good quantity , she desired , to the admiration of all who saw her before , to have her cloaths , and she got up and told them how she had been handled by the two women . she continued well all saturday night , and sunday morning th . of april , all the doctors met and consulted about her case ; and coming to her spake comfortably to her , and told her how they had consulted for her good . she answered , and said , i thank you gentlemen , for your pains , care and good will : but if my father would have been perswaded by me , he should not have sent for you : for i know , that so long as those two women are at liberty , neither you nor any other , or any thing you can administer , will do me any good : but i must to give my father and you satisfaction , take such as you give me . thus she continued in a good state ( saith her father ) till after dinner i went up , and staid till church time , and then left her as i supposed in a good condition . when i came to the door , to go to church , doll . bilby ( who as we supposed had been with alice huson ) came by , whereupon i staid still , and let her pass by , observing her gesture ; and when she came against the window of the chamber where my daughter lay , she turned about , and looked up at the window ; and immediately my daughter cried out , she is there ; and giving a great screek , fell again into her fits , crying out , her heart was quite gone . on monday of april , bilby came again to town , ( she lived at thorne hotime , which is in the same parish of burton agnes ) and had conference with huson , as huson confessed . but my daughter fell so ill again , continually blaming them , and saying they had too much liberty , that that night i got them secured , the th examined , the th , searched , the th , re-examined , and alice huson confessed ; and the th , bilby examined again , upon huson's confession , and both sent to the gaol . but this is to be observed , that tho my daughter was well ( just ) before , yet upon their examination and searching , and during all that time , she was most cruelly handled and tormented , and as soon as they were carted , she recovered , ( and ) continued so till saturday th . of may , when she fell suddenly into her old fits , affirming that bilby had got pins and needles , wherewith she tormented her , and had too much liberty . on monday morning i went to york , and found it was as she said , and mr. read the keeper , said , she should be soon held and restrained of her liberty ; and said , observe the time of the day ; it is upon the point of two ; and said as soon as you are out of the castle-gate , all shall be done , therefore let me hear how your daughter doth . coming home , i found my daughter ( blessed be god ) in good health . i enquired what time she recovered ? they said , upon the point of two she called for her cloaths , and said she would rise , for she was sure her father had been at the castle , and gotten her business done . all this is taken from a paper written by the before-mentioned henry corbet himself : and here followeth , the confession of alice huson , of april , . to mr. tim. wellfet , vicar of burton agnes , ( in her own words ) as it was given in to the judges at york assizes , three years i have had to do with , and for the devil : he appeared to me like a black man on a horse upon the moor : he told me i should never want , if i would follow his ways : he bid me to give my self to him , and forsake the lord ; and i promised him i would . he did upon that give me five shillings ; and another time he gave me seven shillings : and for six several times he did so ; and thom. ratle had s. of the mony i had of him . he appeared like a black man upon a black horse , with cloven-feet ; and then i fell down , and did worship him upon my knees , because i promised him i would do so . i have hurt mrs. faith corbet by my evil spirit : i did , in my apprehension , ride her : and when i was examined by mr. wellfet our minister , the devil stood by , and gave me my answer . i was under the window like a cat , when mrs. corbet said i was ; and doll bilby had a hand in this tormenting mrs. corbet : doll bilby said , let us make an end of her ; and i said it was pity to take away her life , for we had done her overmuch hurt already . the devil did appear to me and doll bilby both together : doll bilby had of the devil on thursday or friday , some mony : i had about a fortnight ago ten shillings of the devil at ratle's door about twi-light or day-gate ; and i gave two shillings of this mony for two pecks of barly , pease and wheat mix'd , to will. parkley : he told me , if i would kill mrs. alice corbet , i should never want : he twitches me at the heart , as if it were drawn together with pincers . i have , i confess , a witch-pap , which is sucked by the unclean spirit : this sucking lasteth from supper-time , till after cock-crowing . the devil did bid me deny to mr. wellfet that he was sent by me . i had a purpose to practice witchcraft when i begg'd a piece of cloth and black-hood . i confess that i did by this evil spirit , kill dick warren ; which was done by my wicked heart and wicked eyes : if i had not employ'd this wicked spirit , i had not hurt him . i lent lancelot harrison eight shillings of the ten shillings the devil gave me . i did forsake god , because i promised the devil to serve him . the devil bid me not to tell of doll bilby . this is the full confession of alice huson in her own words , suited to the questions i propounded to her , being spoken to my self ; ( so ) i testifie . timothy wellfet , vicar of burton agnes . a horrible relation of a trumpeter , his wife and daughter , debauched by a wicked foul spirit . transcribed from a letter , written by a very intelligent person in holland . a trumpeter , who had served the prince in his wars , upon his return from the war , finding many executed for witchcraft in that country , absented himself , and hid himself . he being miss'd , and they knowing no reason for his absconding , enquiry was made after him , supposing he might hav been guilty of some evil action or other , theft , or adultery , &c. but found nothing against him . however , they continued their enquiry , till at last they found where he was , and told him he must go to the prince . whereupon he cried out , i am a dead man. and being asked , what was the matter ? he said he was a witch , and must die. to the prince he was brought ; before whom ( to the amazement of him and all men , for none suspected him in the least ) he confessed , that one day walking in the wood , he had met in a by walk , a very handsom woman , with whom entring into discourse , he endeavoured to perswade her to submit to his will , which at last she yielded to ; and when he had satisfied himself with her , she transformed her self into a hideous shape , and told him , now he was from that time forward his ; but made him many promises , &c. he being thus engaged , said he had a wife , and wished her in the same condition . this caco-daemon replied , he should take no care for that matter ; he would effect it , and thus ; he should pretend a necessity of going from home all of a sudden , and tell his wife that there would come to find him a gentleman , a good friend of his in the war ; and that he was sorry he could not stay to receive him as he would , desiring her , if he came before he returned , to make as much of him as she could possible , as being his singular friend . he being gone , this pretended gentleman some time after , came in very good equipage , attended with a servant , enquired for her husband , seemed sorry for his absence : but she doing her errand as her husband had ordered her , and shewing him great kindness , he propounded to her the having his will upon her ; and she consenting , he enjoyed her not only , but her daughter ( also ) of about eleven , or twelve years old , to whom then he appeared as to her husband : and then her husband returned and found it so . from that time forward , certain power to hurt cattle ( as i remember ) only was imparted to them : and the man was continually accosted and compelled to continue his commerce with his succuba , and the woman and her daughter with their incubus ; with whom the first commerce was strangely delightful , but ever after cold and painful to them . these things having confess'd , and being very penitent , they desired to die , and were accordingly executed : but because they had not hurt mankind , and were so penitent , instead of being burn'd , they were beheaded . the prince would fain have saved the girl , because of her youth , and used all endeavours to deliver her from the spirit , but could not effect it ; the girl crying out several times that he now was committing uncleanness with her ; crying out and desiring rather to die than to live so , and be subject to that foul spirit any longer , and accordingly was executed as her father and mother were . a relation of a dutch boy , possessed by a german spirit . being an extract of two letters , the first , of the of febbruary , . s. v. we have here a strange case of a youth about fifteen years old , that has been of a quiet and orderly conversation , and was bred up to reading and praying , who is possessed , and as the spirit it self says through him , is actuated by three of them , who were sent to him by three divers witches , which he publickly named . i my self have entred the lists with the ghost , who at last , tho very unwillingly , answered , and speaks as good high dutch as is spoken in austria , which the lad could never speak . i was very sharp in my assault , and he as strenuously opposed . when he departs , it is with a great noise , and the lad lyes a good while as in a deep swoon , till recovered by application of fit remedies , and then he prays devoutly , which while possessed , he cannot do ; and when the spirits forsake him in part , which sometimes they do for a whole , sometimes for half a day ; he works at his ordinary labour , which is , weaving linen , that being the trade he is learning . he is of a meek spirit ; but in his fits , three men have enough to hold him . the spirit says very confidently , that he has leave from the old man in heaven ( thus he calls god , and will not easily be brought to use that word ) not to leave the lad till the witches have received their punishments ; and that he was compelled by that old man in heaven to discover the witches and their wicked works ; all which he has done , and upon it , the inquest was made , which otherwise no body would have thought of . in fine , it is so strange and incomprehensible a thing , that 't is not to be expressed , insomuch , that if i had not been an eye witness , and throughly examined the affair , i could never have believed it . the second letter of the th . of april , s. v. . now again something of the possessed lad : our discourse went upon these five things . . of the great omnipotency of the true god , and his sole government over all things , both visible and invisible . . of the glorious merits of christ his sufferings , and thereby overturning of the powers of hell : and consequently . . of the limited , and in it self powerless power of the devils , &c. of their orders and qualities among themselves . . of the great power of the holy ghost , dwelling in a true believer and pious soul. . of the name of this particular spirit , that speaks out of the possessed lad , his authority , and the cause of his cruel works . as to the first , he answered all my questions affirmatively , and confessed , that all things , even their infernal government , are executed according to the will of god : but that word he would not name , till he was constrained by a command in the name of the most high , which then he uttered storming . then i proceeded to all the ordinary attributes of god , which tho against his will , he owned , saying with a roaring voice , yes , it is true . at the second , he grew very impatient , gnashing with his teeth , and would not name the name of christ , till i constrained him as before , and alledged the example of the devil in the gospel , that had spoke concerning christ. i then proceeded to the third , whereupon he acknowledged an order amongst them , but would not confess of what order himself was , but said , thou askest more than is needful for thee to know . i replied , but thou knowest well enough , that i know full well what pitiful things you spirits are without god's permission . he. i know it , or else thou would'st forbear to vex me thus . i. how comest thou to be such a silly devil , that thou canst speak nothing but high dutch ? he. are you men then all of the same capacity ? i passed then to the former things , and spake to him of the blood of christ , &c. he. i 'll be gone . i. no , thou shalt first answer me to this . he answered , i know christ has redeemed men , and therefore we can do nothing to you without permission : and repeated divers times , i 'll be gone . at last i said , go then and be hanged . and immediately he went forth with a great outcry ; whereupon the poor lad being come as out of an extasie , after divers applications , returned to himself again . i asked the devils their names ; he said his name was pretty betty ; the other was call'd longtale , and the third , cuckow : and these three possessed the lad , whereof two go forth , but one of them keeps always possession of the body . the next day , being the day of the circumcision of christ , i went on where i left off the day before , and so came , to the fourth , of the holy ghost , which he resisted hard , but at last owned all that i demanded on that head ; but within half an hour would be gone : but i would not let him go according to his will , till he had answered me fully ; and then he went away , as the day before . if we interrogate the devil too profoundly , or too curiously , he answers , thou askest more than is fit for thee to know , or permitted to me to say . three german miles from hence , dwells one mr. crom , whose little daughter of about twelve years old , is in like manner possessed ; out of whom the devil speaks all manner of languages imaginable . the end . advertisement . . the revelation unvailed : or an essay towards the discovering . when many scripture prophesies had their accomplishment , and turned into history . . what are now fulfilling . . what rest still to be fulfilled , with a guess at the time of them : with an appendix , proving that pagan rome , was not babylon , rev. . and that the jews shall be converted . by mr. samuel petto , of sudbury in suffolk . price , s. d. . the life and death of the late ancient and eminent divine , mr. hanser'd knollys , who died in the d. year of his age. written with his own hand to the year , . and continued in general , in an epistle , by mr. william kiffien . to which is added , his last legacy to the church . price stitch'd , d. . a compendious history of the first inventers and institutors of the most famous arts , mysteries , laws , customs and manners in the whole world : together with many other rarities and remarkable things , never before made publick . to which are added , several curious inventions , peculiarly attributed to england and englishmen . the whole work alphabetically digested : being very helpful to the readers of history . price , s. all printed for john harris , at the harrow in the poultry . notes, typically marginal, from the original text notes for div a -e neither the country , nor the time is mentioned in the letter . the discovery of vvitches: in answer to severall queries, lately delivered to the judges of the assize for the county of norfolk. / and now published by matthevv hopkins, witch-finder. for the benefit of the whole kingdome. hopkins, matthew, d. . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing h thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the discovery of vvitches: in answer to severall queries, lately delivered to the judges of the assize for the county of norfolk. / and now published by matthevv hopkins, witch-finder. for the benefit of the whole kingdome. hopkins, matthew, d. . [ ], , [ ] p. : ill. printed for r. royston, at the angell in ivie lane., london, : m. dc. xlvii. [ ] frontis. = ill. the final leaf is blank. annotation on thomason copy: "may ". reproduction of the original in the british library. eng witchcraft -- england -- norfolk -- early works to . a r (thomason e _ ). civilwar no the discovery of vvitches:: in answer to severall queries, lately delivered to the judges of the assize for the county of norfolk. / and no hopkins, matthew b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john pas sampled and proofread - john pas text and markup reviewed and edited - pfs batch review (qc) and xml conversion matthew hopkins witch finder generall depiction of matthew hopkins interrogating witches my imps names are ilemauzar pyewackett peck in the crowne griezzell greedigutt holt jarmara sacke & sugar newes vinegar tom the discovery of witches : in answer to severall queries , lately delivered to the judges of assize for the county of norfolk . and now published by matthevv hopkins , witch-finder . for the benefit of the whole kingdome . exod. . . thou shalt not suffer a witch to live . london , printed for r. royston , at the angell in ivie lane . m.dc.xlvii . certaine queries answered , which have been and are likely to be objected against matthew hopkins , in his way of finding out witches . qverie i. that he must needs be the greatest witch , sorcerer , and wizzard himselfe , else hee could not doe it . answ. if satans kingdome be divided against it selfe , how shall it stand ? querie . if he never went so farre as is before mentioned , yet for certaine he met with the devill , and cheated him of his booke , wherein were written all the witches names in england , and if he looks on any witch , he can tell by her countenance what she is ; so by this , his helpe is from the devill . answ. if he had been too hard for the devill and got his book , it had been to his great commendation , and no disgrace at all : and for judgement in phisiognomie , he hath no more then any man else whatsoever . quer. . from whence then proceeded this his skill ? was it from his profound learning , or from much reading of learned authors concerning that subject ? answ. from neither of both , but from experience , which though it be meanly esteemed of , yet the surest and safest way to judge by . quer. . i pray where was this experience gained ? and why gained by him and not by others ? answ. the discoverer never travelled far for it , but in march . he had some seven or eight of that horrible sect of witches living in the towne where he lived , a towne in essex called maningtree , with divers other adjacent witches of other towns , who every six weeks in the night ( being alwayes on the friday night ) had their meeting close by his house , and had their severall solemne sacrifices there offered to the devill , one of which this discoverer heard speaking to her imps one night , and bid them goe to another witch , who was thereupon apprehended , and searched by women who had for many yeares knowne the devills marks , and found to have three teats about her , which honest women have not : so upon command from the justice , they were to keep her from sleep two or three nights , expecting in that time to see her familiars , which the fourth night she called in by their severall names , and told them what shapes , a quarter of an houre before they came in , there being ten of us in the roome , the first she called was . holt , who came in like a white kitling . . jarmara , who came in like a fat spaniel without any legs at all , she said she kept him fat , for she clapt her hand on her belly , and said he suckt good blood from her body . . vinegar tom , who was like a long-legg'd greyhound , with an head like an oxe , with a long taile and broad eyes , who when this discoverer spoke to , and bade him goe to the place provided for him and his angels , immediately transformed himselfe into the shape of a child of foure yeeres old without a head , and gave halfe a dozen turnes about the house , and vanished at the doore . . sack and sugar , like a black rabbet . . newes , like a polcat . all these vanished away in a little time . immediately after this witch confessed severall other witches , from whom she had her imps , and named to divers women where their marks were , the number of their marks , and imps , and imps names , as elemauzer , pyewacket , peckin the crown , grizzel greedigut , &c. which no mortall could invent ; and upon their searches the same markes were found , the same number , and in the same place , and the like confessions from them of the same imps , ( though they knew not that we were told before ) and so peached one another thereabouts that joyned together in the like damnable practise , that in our hundred in essex , . were condemned at once , . brought . miles to be hanged , where this discoverer lives , for sending the devill like a beare to kill him in his garden , so by seeing diverse of the 〈◊〉 papps , and trying wayes with hundreds of them , he gained this experience , and for ought he knowes any man else may find them as well as he and his company , if they had the same skill and experience . quer. . many poore people are condemned for having a pap , or teat about them , whereas many people ( especially antient people ) are , and have been a long time troubled with naturall wretts on severall parts of their bodies , and other naturall excressencies , as hemerodes , piles , childbearing , &c. and these shall be judged only by one man alone , and a woman , and so accused or acquitted . answ , the parties so judging can justifie their skill to any , and shew good reasons why such markes are not meerly naturall , neither that they can happen by any such naturall cause as is before expressed , and for further answer for their private judgements alone , it is most false and untrue , for never was any man tryed by search of his body , but commonly a dozen of the ablest men in the parish or else where , were present , and most commonly as many ancient skilfull matrons and midwives present when the women are tryed , which marks not only he , and his company attest to be very suspitious , but all beholders , the skilfulest of them , doe not approve of them , but likewise assent that such tokens cannot in their judgements proceed from any the above mentioned causes . quer. . it is a thing impossible for any man or woman to judge rightly on such marks , they are so neare to naturall excressencies , and they that finde them , durst not presently give oath they were drawne by evill spirits , till they have used unlawfull courses of torture to make them say any thing for case and quiet , as who would not do ? but i would know the reasons he speakes of , how , and whereby to discover the one from the other , and so be satisfied in that . answ. the reasons in breefe are three , which for the present he judgeth to differ from naturall marks ; which are ▪ . he judgeth by the unusualnes of the place where he findeth the teats in or on their bodies , being farre distant from any usuall place , from whence such naturall markes proceed , as if a witch plead the markes found are emerods , if i finde them on the bottome of the back-bone , shall i ass●●● with him , knowing they are not neere that veine , and so others by child-bearing , when it may be they are in the contrary part ? . they are most commonly insensible , and feele neither pin , needle , aule , &c. thrust through them . . the often variations and mutations of these marks into severall formes , confirmes the matter ; as if a witch hear a month or two before that the witch-finder ( as they call him ) is comming , they will , and have put out their imps to others to suckle them , even to their owne young and tender children ; these upon search are found to have dry skinnes and filmes only , and be close to the flesh , keepe her . houres with a diligent eye , that none of her spirits come in any visible shape to suck her ; the women have seen the next day after her teats extended out to their former filling length , full of corruption ready to burst , and leaving her alone then one quarter of an houre , and let the women go up againe , and shee will have them drawn by her imps close againe : probatum est . now for answer to their tortures in its due place . quer. . how can it possibly be that the devill being a spirit , and wants no nutriment or sustentation , should desire to suck any blood ? and indeed as he is a spirit he cannot draw any such excressences , having neither flesh nor bone , nor can be felt , &c. ans. he seekes not their bloud , as if he could not subsist without that nourishment , but he often repairs to them , and gets it , the more to aggravate the witches damnation , and to put her in mind of her covenant : and as he is a spirit and prince of the ayre , he appeares to them in any shape whatsoever , which shape is occasioned by him through joyning of condensed thickned aire together , and many times doth assume shapes of many creatures ; but to create any thing he cannot do it , it is only proper to god : but in this case of drawing out of these teats , he doth really enter into the body , reall , corporeall , substantiall creature , and forceth that creature ( he working in it ) to his desired ends , and useth the organs of that body to speake withall to make his compact up with the witches , be the creature cat , rat , mouse , &c. quer. . when these paps are fully discovered , yet that will not serve sufficiently to convict them , but they must be tortured and kept from sleep two or three nights , to distract them , and make them say any thing ; which is a way to tame a wilde colt , or hawke , &c. ans. in the infancy of this discovery it was not only thought fitting , but enjoyned in essex and suffolke by the magistrates , with this intention only , because they being kept awake would be more the active to cal their imps in open view the sooner to their helpe , which oftentimes have so happened ; and never or seldome did any witch ever complaine in the time of their keeping for want of rest , but after they had beat their heads together in the goale ; and after this use was not allowed of by the judges and other magistrates , it was never since used , which is a yeare and a halfe since , neither were any kept from sleep by any order or direction since ; but peradventure their own stubborne wills did not let them sleep , though tendered and offered to them . quer. . beside that unreasonable watching , they were extraordinarily walked , till their feet were blistered , and so forced through that cruelty to confesse , &c. ans. it was in the same beginning of this discovery , and the meaning of walking of them at the highest extent of cruelty , was only they to walke about themselves the night they were watched , only to keepe them waking : and the reason was this , when they did lye or sit in a chaire , if they did offer to couch downe , then the watchers were only to desire them to sit up and walke about , for indeed when they be suffered so to couch , immediately comes their familiars into the room and scareth the watchers , and heartneth on the witch , though contrary to the true meaning of the same instructions , diverse have been by rusticall people , ( they hearing them confess to be witches ) mis-used , spoiled , and abused , diverse whereof have suffered for the same , but could never be proved against this discoverer to have a hand in it , or consent to it ; and hath likewise been un-used by him and others , ever since the time they were kept from sleepe . quer. . but there hath been an abominable , inhumane , and unmercifull tryall of those poore creatures , by tying them , and heaving them into the water ; a tryall not allowable by law or conscience , and i would faint know the reasons for that . ans. it is not denyed but many were so served as had papps , and floated , others that had none were tryed with them and sunk , but marke the reasons . for first the divels policie is great , in perswading many to come of their owne accord to be tryed , perswading them their marks are so close they shall not be found out , so as diverse have come . or . miles to be searched of their own accord , and hanged for their labour , ( as one meggs a baker did , who lived within . miles of norwich , and was hanged at norwich assizes for witchcraft ) then when they find that the devil tells them false they reflect on him , and he ( as . have confessed ) adviseth them to be sworne , and tels them they shall s●nke and be cleared that way , then when they be tryed that way and floate , they see the devill deceives them againe , and have so laid open his treacheries . . it was never brought in against any of them at their tryals as any evidence . . king james in his demonology saith , it is a certaine rule , for ( saith he ) witches deny their baptisme when they covenant with the devill , water being the sole element thereof , and therefore saith he , when they be heaved into the water , the water refuseth to receive them into her bosome , ( they being such miscreants to deny their baptisme ) and suffers them to float , as the froath on the sea , which the water will not receive , but casts it up and downe , till it comes to the earthy element the shore , and there leaves it to consume . . observe these generation of witches , if they be at any time abused by being called whore , theefe , &c , by anywhere they live , they are the readiest to cry and wring their hands , and shed tears in abundance & run with full and right sorrowfull acclamations to some justice of the peace , and with many teares make their complaints : but now behold their stupidity ; nature or the elements reflection from them , when they are accused for this horible and damnable sin of witchcraft , they never alter or change their countenances , nor let one teare fall . this by the way , swimming ( by able divines whom i reverence ) is condemned for no way , and therefore of late hath , and for ever shall be left . quer. . oh! but if this torturing witch-catcher can by all or any of these meanes wring out a word or two of confession from any of these stupified , ignorant , unitelligible , poore silly creatures , ( though none heare it but himselfe ) he will adde and put her in feare to confesse telling her , else she shall be hanged ; but if she doe , he will set her at liberty , and so put a word into her mouth , and make such a silly creature confesse she knowes not what . answ. he is of a better conscience , and for your better understanding of him , he doth thus uncase himselfe to all , and declares what confessions ( though made by a witch against her selfe ) he allowes not of , and doth altogether account of no validity , or worthy of credence to be given to it , and ever did so account it , and ever likewise shall . . he utterly denyes that confession of a witch to be of any validity , when it is drawn from her by any torture or violence whatsoever ; although after watching , walking , or swimming , diverse have suffered , yet peradventure magistrates with much care and diligence did solely and fully examine them after sleepe , and consideration sufficient . . he utterly denyes that confession of a witch , which is drawn from her by flattery , viz. if you will confesse you shall go home , you shall not go to the goals , nor be hanged , &c. . he utterly denyes that confession of a with , when she confesseth any improbability , impossibility , as flying in the ayre , riding on a broom , &c. . he utterly denyes a confession of a witch , when it is interrogated to her , and words put into her mouth , to be of any force or effect : as to say to a silly ( yet witch wicked enough ) you have foure imps have you not ? she answers affirmatively , yes : did they not suck you ? yes , saith she : are not their names so , and so ? yes , saith shee : did not you send such an impe to kill my child ? yes saith she this being all her confession after this manner , it is by him accompted nothing , and he earnestly doth desire that all magistrates and jurors would a little more then ever they did , examine witnesses , about the interrogated confessions . quer. . if all these confessions be denyed , i wonder what he will make a confession , for sure it is , all these wayes have been used and took for good confessions , and many have suffered for them , and i know not what , he will then make a confession . answ. yes , in brief he will declare what confession of a witch is of validity and force in his judgement , to hang a witch : when a witch is first found with teats , then sequestred from her house , which is onely to keep her old associates from her , and so by good counsell brought into a sad condition , by understanding of the horribleness of her sin , and the judgements threatned against her ; and knowing the devils malice and subtile circumventions , is brought to remorse and sorrow for complying with satan so long , and disobeying gods sacred commands , doth then desire to unfold her mind with much bitterness , and then without any of the before-mentioned hard usages or questions put to her , doth of her owne accord declare what was the occasion of the devils appearing to her , whether ignorance , pride , anger , malice , &c. was predominant over her , she doth then declare what speech they had , what likeness he was in , what voice he had , what familiars he sent her , what number of spirits , what names they had , what shape they were in , what imployment she set them about to severall persons in severall places , ( unknowne to the hearers ) all which mischiefes being proved to be done , at the same time she confessed to the same parties for the same cause , and all effected , is testimony enough against her for all her denyall . quest . . how can any possibly beleeve that the devill and the witch joyning together , should have such power , as the witches confesse , to kill such and such a man , child , horse , cow , or the like ; if we beleeve they can doe what they will , then we derogate from gods power , who for certaine limits the devill and the witch ; and i cannot beleeve they have any power at all . answ. god suffers the devill many times to doe much hurt , and the devill doth play many times the deluder and impostor with these witches , in perswading them that they are the cause of such and such a murder wrought by him with their consents , when and indeed neither he nor they had any hand in it , as thus : we must needs argue , he is of a long standing , above . yeers , then he must needs be the best scholar in all knowledges of arts and tongues , & so have the best skill in physicke , judgment in physiognomie , and knowledge of what disease is reigning or predominant in this or that mans body , ( and so for cattell too ) by reason of his long experience . this subtile tempter knowing such a man lyable to some sudden disease , ( as by experience i have found ) as plurisie , imposthume , &c. he resorts to divers witches ; if they know the man , and seek to make a difference between the witches and the party , it may be by telling them he hath threatned to have them very shortly searched , and so hanged for witches , then they all consult with satan to save themselves , and satan stands ready prepared , with a what will you have me doe for you , my deare and nearest children , covenanted and compacted with me in my hellish league , and sealed with your blood , my delicate firebrand-darlings . oh thou ( say they ) that at the first didst promise to save us thy servants from any of our deadly enemies discovery , and didst promise to avenge and slay all those , we pleased , that did offend us ; murther that wretch suddenly who threatens the down-fall of your loyall subjects . he then promiseth to effect it . next newes is heard the partie is dead , he comes to the witch , and gets a world of reverence , credence and respect for his power and activeness , when and indeed the disease kills the party , not the witch , nor the devill , ( onely the devill knew that such a disease was predominant ) and the witch aggravates her damnation by her familiarity and consent to the devill , and so comes likewise in compass of the lawes . this is satans usuall impostring and deluding , but not his constant course of proceeding , for he and the witch doe mischiefe too much . but i would that magistrates and jurats would a little examine witnesses when they heare witches confess such and such a murder , whether the party had not long time before , or at the time when the witch grew suspected , some disease or other predominant , which might cause that issue or effect of death . quer. . all that the witch-finder doth , is to fleece the country of their money , and therefore rides and goes to townes to have imployment , and promiseth them faire promises , and it may be doth nothing for it , and possesseth many men that they have so many wizzards and so many witches in their towne , and so hartens them on to entertaine him . ans. you doe him a great deale of wrong in every of these particulars . for , first , . he never went to any towne or place , but they rode , writ , or sent often for him , and were ( for ought he knew ) glad of him . . he is a man that doth disclaime that ever he detected a witch , or said , thou art a witch ; only after her tryall by search , and their owne confessions , he as others may judge . . lastly , judge how he fleeceth the country , and inriches himselfe , by considering the vast summe he takes of every towne , he demands but . s . a town , & doth sometimes ride . miles for that , & hath no more for all his charges thither and back again ( & it may be stayes a weeke there ) and finde there . or . witches , or if it be but one , cheap enough , and this is the great summe he takes to maintaine his companie with . horses . judicet ullus . the end . notes, typically marginal, from the original text notes for div a e- the divells speech to the witches . an advertisement to the jury-men of england, touching witches. together with a difference between an english and hebrew vvitch. filmer, robert, sir, d. . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing f thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) an advertisement to the jury-men of england, touching witches. together with a difference between an english and hebrew vvitch. filmer, robert, sir, d. . [ ], p. printed by i.g. for richard royston, at the angel in ivie-lane, london, : . anonymous. by sir robert filmer. in part a reply to: perkins, william. a discourse of the damned art of witchcraft. the words "english and hebrew" are enclosed in brackets on title page. annotation on thomason copy: "march .". reproduction of the original in the british library. eng perkins, william, - . -- discourse of the damned art of witchcraft -- controversial literature -- early works to . witchcraft -- early works to . a r (thomason e _ ). civilwar no an advertisement to the jury-men of england, touching witches.: together with a difference between an english and hebrew vvitch. filmer, robert, sir b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - pip willcox sampled and proofread - pip willcox text and markup reviewed and edited - pfs batch review (qc) and xml conversion an advertisement to the jury-men of england , touching witches . together with a difference between an english and hebrew vvitch . london , printed by i. g. for richard royston , at the angel in ivie-lane , . advertisement to the jvry-men , of england . the late execution of witches , at the summer assises in kent , occasioned this briefe exercitation , which addresses it selfe to such as have not deliberately thought upon the great difficulty in discovering , what , or who a witch is . to have nothing but the publique faith of the present age , is none of the best evidence , unlesse the universality of elder times doe concur with these doctrines , which ignorance in the times of darknesse brought forth , and credulity in these dayes of light hath continued . such as shall not bee pleased with this tractate , are left to their liberty to consider , whether all those proofs and presumptions number'd up by mr. perkins , for the conviction of a witch , be not all condemned , or confessed by himselfe to be unsufficient , or uncertaine . he brings no lesse then eighteene signes , or proofes whereby a vvitch may be discovered ; which are too many to be all true : his seven first he himself confesseth to be insufficient for conviction of a vvitch ; his eight next proofes ( which he saith , men in place have used ) he acknowledgeth to be false or insufficient . thus of his eighteen proofes , which made a great shew , fourteen of them are cast off by himselfe ; there remaines then his sixteenth , which is the confession of a witch , yet presently he is forced to yeild that a bare confession is not a sufficient proofe , and so he commeth to his seaventeenth proof , which is , two credible witnesses , and he here grants that the league between the devill , and the witch is closely made , and the practises of witches be very secret , that hardly a man can be brought , which upon his own knowledge can aver such things . therefore at last when all other proofes faile , he is forced to fly to his eighteenth proofe , and tels us , that yet there is a way to come to the knowledge of a witch , which is , that satan useth all meanes to discover a witch ; which how it can be well done , except the devill be bound over to give in evidence against the witch , cannot be understood . and as mr. perkins weakens , and discredits all his own proofes , so he doth the like for all those of k. james , who as i remember hath but . arguments for the discovery of a vvitch . first , the secret marke of a vvitch , of which m. perkins saith , it hath no power by gods ordinance . secondly , the discovery by a fellow-vvitch , this mr. perkins by no means will allow to be a good proof . thirdly , the swimming of a vvitch , who is to be flung crosse wayes into the water , that is , as vvierus interprets it , when the thumb of the right hand is bound to the great toe of the left foot , and the thumb of the left hand , to the great toe of the right foot : against this triall by water , together with a disability in a vvitch to shed tears ( which k. james mentions ) delrio , and mr. perkins both argue , for it seems they both write after k. iames , who put forth his book of doemonologie in his youth , being in scotland , about his age of thirty years . it concernes the people of this nation to be more diligently instructed , in the doctrine of witch-craft , then those of forraigne countries , because here they are tyed to a stricter or exacter rule in giving their sentence , then others are ; for all of them must agree in their verdict , which in a case of extreame difficulty is very dangerous , and it is a sad thing for men to be reduced to that extremity , that they must hazard their consciences , or their lives . errata . page . l. . for they have , read it hath . p. . l. . for these , read those . p. . l. . for egrinus read egimus . a difference betvveene an english and hebrew vvitch . the point in question is briefly this ; whether such a witch as is condemned by the lawes , and statutes of this land , be one and the same with the witch forbidden by the law of moses . the witch condemned by our statute-law is , jacob . cap. . one that shall use , practise , or exercise any invocation or conjuration of any evil or wicked spirit , or consult , covenant with , entertaine or employ , féede or reward any evill or wicked spirit , to , or for any intent or purpose ; or take up any dead man , woman , or child , out of his , her , or their grave , or any other place , where the dead body resteth , or the skin , bone , or other part of any dead person , to be employed or used in any manner of witchcraft , sorcery , charme or enchantment ; or shall use , practise , or exercise any witchcraft , enchantment , charme , or sorcery , whereby any person shall be killed , destroyed , wasted , consumed , pined , or lamed in his , or her body , or any part thereof . such offenders duly and lawfully convicted and attainted , shall suffer death . if any person shall take upon him by witchcraft , inchantment , charme , or sorcery , to tell or declare in what place any treasure of gold , or silver , should or might be found , or had in the earth , or other secret places , or where goods , or things lost or stolne should be found or become : or to the intent , to provoke any person to unlawfull love , or whereby any cattell or goods of any person shall be destroyed , wasted , or impaired , or to destroy or hurt any person , in his , or her body , though the same be not effected , &c. a yeares imprisonment , and pillory , &c. and the second conviction , death . in this statute these points are observable . . that this statute was first framed in . eliz. and onely the penalties here a little altered , and the last clause concerning provoking of persons to love , and destroying of cattle , and goods , &c. is so changed , that i cannot well make sense of it , except it be rectified according to the words of the former statute which stands repealed . . although the statute runs altogether in the disjunctive or , and so makes every single crime capitall , yet the judges usually by a favourable interpretation take the disjunctive or for the copulative and ; and therefore ordinarily they condemne none for witches , unlesse they be charged with the murdering of some person . . this statute presupposeth that every one knowes what a conjurer , a witch , an inchanter , a charmer , and sorcerer is , as being to be learned best of divines ; and therefore they have not described , or distinguished betweene them : and yet the law is very just in requiring a due and lawfull conviction . the definition of witch-craft . for the better discovery of the qualities of these crimes , i shall spend some discourse upon the definition of these arts by divines , for both those of the reformed churches , as well as these of the roman in a manner , agree in their definition of the sinne of witch-craft . i shall instance in two late writers , viz. mr. w. perkins in his discourse of witch-craft , and in martin delrie a jusuit of loraine in his booke of magicall disquisitions . our english word witch is derived from the dutch word , witchelen , or wijchelen , which doth properly signifie whinying o●neying like a horse , and doth also signifie to foretell , or prophecy ; and weicheler signifies a south sayer , for that the germans from whom our ancestors the saxons descended usually , and principally did as tacitus tells us , divine and foretell things to come by the whinying , and neying of their horses , hinitu & fremitu are his words . for the definition mr. perkins saith , witch craft is an art serving for the working of wonders , by the assistance of the devill , so far as god shall permit . delrio defineth it to be an art which by the power of a contract , entred into with the devill , some wonders are wrought which passe the common understanding of men . ars qua vi pacti cum daemonibus initi mira quaedam communem hominum captum superantia officiuntur . in these two definitions , some points are worth the noting . . they both agree in the maine foundation , which is a contract with the devill , and therefore mr. perkins thought it most necessary , that this maine point should be proved , to which purpose he promiseth to define a witch , by opening the nature of witchcraft , as it is delivered in the old and new testament , and yet after hee confesseth a manifest covenant is not so fully set down in scripture ; and out of the new testament he offers no proofe at all , though he promised it , neverthelesse he resolves us that a covenant is a most evident and certaine truth , that may not be called in question . for proofe of a covenant he produceth onely one text out of the old testament , neither doth hee say , that the text proveth a contract with the devill , but onely that it intimateth so much ; thus at the first hee falls from a proofe to an intimation onely . the text is psal. . ver. . of which his words are these , howsoever the common translation runeth in other termes , yet the words are properly to be read thus ; which heareth not the voyce of the mutterer ioyning societies cunningly — the maine foundation of the charme societies or confederacies cunningly made not between man and man , but as the words import between the enchanter and the devil deuit . . . answer . though there be neither mention of spirit , or devill in this psalme , yet mr. perkins would have us believe that there can be no conjoyning or consociating but with the devill : but mr. ainsworth as great a rabby as mr. perkins , finds other interpretations of this text , and though hee mentions fellowship with the devill , yet hee puts it in the third and last place as the newest and latest interpretation ; for hee teacheth us that the enchanter had his title both in psalme . and in deut. . either because he associats serpents , making them tame and familiar that they hurt not , or because such persons use to bind and tye bonds , or things about the body to heale or hurt by sorcery ; also he teacheth us that a charmer doth joyne , or speake words of a strange language , and without sense , &c. delrio , it seemes puts no confidence in this text of mr. perkins , for hee doth not cite it to prove a contract , yet he hath also one text of his own to that purpose , it is esay . . where it is said , wee have made a covenant with death , and with hell we are at an agreement , percussimus faedus cum morte , & cum inferno fecimus pactum , and delrio tells us that tho aquinas did apply this text to witches ▪ magis satis probabili interpretatione . answ. if this text be considered , it proves nothing at all , for it doth not charge the proud and drunken ephramites , of whom it is spoken that they had made any agreement with hell , but it is onely a false brag of their own to justifie their wickednesse by a lie ; for it is not possible to make a covenant with death , which in it selfe is nothing but a meere not being ; and whereas it is called an agreement with hell , it may be translated as well , if not better in this place an agreement with the grave , and so the interlineary bible hath it , and tnemelius and junius render it pepigimus faedus cum morte , & cum sepulcro egrinus cautum , which they terme a thrasonicall hyperbole , and deodatus his italian bible hath habbiamo fatto lega col sepolero , so likewise the spanish bible translates it , concierto tenemos hecho con la muerte , è con la sepultura hazimos acuerdo . it may be wondered that neither mr. perkins nor the jesuit have any other , or better texts to prove this contract betweene the witch and the devill . but the truth is it is very little that either of them say of this great point , but passe it over perfunctorily . perhaps it may be thought that king james hath said , or brought more and better proofes in this point ; but i doe not finde that he doth medle with it at all , but takes it for granted that if there be witches , there must needs be a covenant , and so leaves it without further proofe . a second note is that the agreement betweene the witch , and the devill they call a covenant , and yet neither of the parties are any way bound to performe their part , and the devill without doubt notwithstanding all his craft hath far the worst part of the bargaine . the bargaine runs thus in mr. p. the witch as a slave binds himselfe by vow to believe in the devill , and to give him either body , or soule , or both under his hand writing , or some part of his bloud . the divell promiseth to be ready at his vassals command to appeare in the likenesse of any creature , to consult , and to aid him for the procuring of pleasure , honour , wealth , or preferment , to goe for him , to carry him any whither , and doe any command . whereby we see the devill is not to have benefit of his bargaine till the death of the witch , in the meane time he is to appeare alwayes at the witches command , to go for him , to carry him any whither , and to doe any command , which argues the devill to be the witches slave ▪ and not the witch the divills . though it be true which delrio affirmeth , that the devill is at liberty to performe or breake his compact , for that not man can compell him to keepe his promise ; yet on the other side it is as possible for the witch to frustrate the devills contract , if hee or shee have so much grace as to repent , the which there may be good cause to do , if the devill be found not to performe his promise : besides a witch may many times require that to be done by the devill , which god permits not the devill to do ; thus against his will the devill may lose his credit , and give occasion of repentance though he endeavour to the utmost of his power to bring to passe whatsoever he hath promised , and so faile of the benefit of his bargaine , though he have the hand-writing , or some part of the bloud of the witch for his security , or the solemnity before witnesses as delrio imagineth . i am certaine they will not say that witch-craft is like the sinne against the holy ghost , unpardonable , for mr. perkins confesseth the contrary , and delrio denies it not , for hee allowes the sacrament of the eucharist to be administred to a condemned witch , with this limitation , that there may be about foure houres space betweene the communion , and the execution , in which time it may be probably thought that the sacramentall species ( as they call it ) may be consumed . . delrio in his second booke , and fourth question gives this rule , which he saith , is common to all contracts with the devill , that first they must deny the faith , and christianisme , and obedience to god , and reject the patronage of the virgin mary , and revile her . to the same purpose mr. perkins affirmes that witches renounce god and their baptisme . but if this be common to all contracts with the devill , it will follow that none can be witches but such as have first beene christians , nay and roman catholiques , if delrio say true , for who else can renounce the patronage of the virgin mary ? and what shall be said then of all those idolatrous nations of lapland , finland , and of divers parts of africa , and many other heathenish nations which our travailers report to be full of witches ? and indeed what neede or benefit can the devill gaine by contracting with those idolaters , who are surer his own , then any covenant can make them ? . whereas it is said that witch craft is an art working wonders , it must be understood that the art must be the witches art , and not the devills , otherwise it is no witch-craft , but devils-craft : it is confessed on all hands that the witch doth not worke the wonder , but the devill onely . it is a rare art for a witch by her art to be able to do nothing her selfe , but to command an other to practise the art . in other arts mr. perkins confesseth , that the arts master is able by himselfe to practise his art , and to doe things belonging thereunto without the helpe of an other , but in this it is otherwise — the power of effecting strange workes doth not flow from the skill of the witch , but is derived wholy from satan . to the same purpose he saith , that the means of working wonders are charmes used as a watch-word to the devill to cause him to worke wonders : so that the devill is the worker of the wonder , and the witch but the counsellor , perswader , or commander of it , and onely accessary before the fact , and the devill onely principall . now the difficulty will be how the accessary can be duely and lawfully convicted and attainted according as our statute requires , unlesse the devill who is the principall be first convicted , or at least outlawed , which cannot be , because the devill can never be lawfully summoned according to the rules of our common-law . for further proofe that the devill is the principall in all such wonders , i shall shew it by the testimony of king james , in a case of murther , which is the most capitall crime our lawes looke upon . first he tells that the devill teaches witches how to make pictures of wax and clay , that by the resting thereof the persons that they beare the name of , may be continually melted or dried away by continuall sicknesse — not that any of these meanes which he teacheth them ( except poysons which are composed of things naturall ) can of themselves helpe any thing to these turnes they are imployed in . secondly , king james affirmes that witches can bewitch , and take the life of men , or women by rosting of the pictures , which is very possible to their master to performe , for although that instrument of wax have no vertue in the turne doing : yet may be not very well by that same measure that his conjured slave melts that wax at the fire , may he not i say at these same times subtilely as a spirit , so weaken and scatter the spirits of life of the patient , as may make him on the one part for faintnesse to sweate out the humours of his body ; and on the other part for the not concurring of these spirits which cause his digestion , so debilitate his stomack that his humour radicall continually sweating out on the one part , and no new good suck being put in the place thereof , for lack of digestion on the other , he at last shall vanish away even as his picture will doe at the fire . here we see the picture of wax roasted by the witch , hath no vertue in the murdering , but the devill only . it is necessary in the first place that it be duely proved that the party murther'd be murthered by the devill , for it is a shame to bely the devill , and it is not possible to be proved if it be subtilely done as a spirit . . our definers of witch-craft dispute much , whether the devill can worke a miracle , they resolve he can do a wonder , but not a miracle , mirum but not miraculum . a miracle saith mr. perkins , is that which is above , or against nature simply ; a wonder is that which proceeds not from the ordinary course of nature . delrio will have a miracle to be praeter , or supra naturae creatae vires , both seeme to agree in this that he had neede be an admirable or profound philosopher , that can distinguish between a wonder and a miracle ; it would pose aristotle himselfe , to tell us every thing that can be done by the power of nature , and what things cannot , for there be dayly many things found out , and dayly more may be which our fore-fathers never knew to be possible in nature . those that were converted by the miracles of our saviour , never stayed to enquire of their philosophers what the power of nature was , it was sufficient to them when they saw things done , the like whereof they had neither seene , nor heard of to believe them to be miracles . . it is commonly believed , and affirmed by mr. perkins , that the cause which moves the devill to bargaine with a witch , is a desire to obtaine thereby the soule and body of the witch . but i cannot see how this can agree with another doctrine of his , where hee saith , the precepts of witch-craft are not delivered indifferently to every man , but to his owne subjects the wicked ; and not to them all , but to speciall and tried ones , whom hee most betrusteth with his secrets , as being the fittest to serve his turne , both in respect of their willingnesse to learne and practice ; as also for their ability to become instruments of the mischiefe he intendeth to others . all this argues the end of the devills rules of witch-craft is not to gaine novices for new subjects , but to make use of old ones to serve his turne . . the last clause of mr. perkins definition is , that witch-craft doth worke wonders so far as god shall permit . i should here desire to have known whether mr. perkins had thought that god doth permit farther power to the devill upon his contracting with the witch , then he had before the contract ; for if the devill had the same permission before the contract , then he doth no more mischiefe upon the contract , then he would have gladly done before , seeing as mr. perkins saith , the devills malice towards all men is of so high a degree , that he cannot endure they should enjoy the world , or the benefits of this life ( if it were possible ) so much as one houre . but yet afterwards i finde master perkins is more favourable to the devill , where he writes , that if the devill were not stirred up , and provoked by the witch he would never do so much hu●t as he doth . of the discerning , and discovery of a witch . a magistrate , saith mr. perkins , may not take upon him to examine whom , and how he willeth of any crime , nor to proceede upon slight causes , or to shew his authority , or upon sinister respects , or to revenge his malice , or to bring parties into danger , and suspition , but hee must proceede upon speciall presumptions . he calls those presumptions which doe at least probably , and conjecturally note one to be a witch , and are certaine signes whereby the witch may be discovered . i cannot but wonder that mr. perkins should say that presumptions do at least probably , and conjecturally note , and are certaine signes to discover a witch ; when he confesseth that though presumptions give occasion to examine , yet they are no sufficient causes of conviction : and though presumptions be never so strong , yet they are not proofes sufficient for conviction , but onely for examination . therefore no credit is to be given to those presumptions hee reckons up . . for common fame , it falls out many times , saith he , that the innocent may be suspected , and some of the better sort notoriously defamed . . the testimony of a fellow witch , hee confesseth , doth not probably note one to be a witch . the like may be said of his third and fourth presumption , if after cursing , or quarreling , or threatning there follow present mischiefe ; and the fifth presumption is more frivolous , which is , if the party be the son , or daughter , or servant , or friend neer neighbour , or old companion of a vvitch . the sixt presumption mr. perkins dares not , or is loath to owne , but saith , some adde , if the party suspected have the devills marke , and yet he resolves if such a marke be descried , whereof no evident reason in nature can be given , the magistrate may cause such to be examined , or take the matter into his owne hands , that the truth may appeare , but hee doth not teach how the truth may be made to appeare . the last presumption hee names is , if the party examined be unconstant , or contrary to himselfe , here hee confesseth , a good man may be fearefull in a good cause , sometimes by nature , sometimes in regard of the presence of the judge , or the greatnesse of the audience , some may be suddenly taken , and others want that liberty of speech , which other men have . touching examination mr. perkins names two kindes of proceedings , either by simple question , or by torture . torture , when besides the enquiry by words , the magistrate useth the rack , or some other violent meanes to urge confession ; this he saith , may be lawfully used , howbeit not in every case , but onely upon strong , and great presumptions , and when the party is obstinate . here it may be noted that it is not lawfull for any person , but the judge onely to allow torture , suspitious neighbours may not of their own heads use either threats , terrors , or tortures ; i know not any one of those presumptions before cited to be sufficient to warrant a magistrate to use torture , or whether when the party constantly denies the fact , it must be counted obstinacy . in case of treason sometimes , when the maine fact hath beene either confessed , or by some infallible proofes manifested , the magistrate for a farther discovery of some circumstance of the time , the place , and the persons , or the like , have made use of the rack , and yet that kinde of torture hath not beene of ancient usage in this kingdome , for if my memory fail not , i have read that the rack hath been called the duke of exceters daughter , and was first used about hen. . days . from presumptions , mr. perkins proceeds to proofes of a witch , and here he hath a neat distinction of proofes , lesse sufficient , or more sufficient ; by lesse sufficient he meaneth insufficient , but gives them this mild and strange phrase of lesse sufficient , that it may not displease such friends ( as i conceive ) allow those lesse sufficient proofes for sufficient , though he reckons them for no better then witch-craft . those unsufficient sufficient proofes are weaker , and worse then his presumptions which hee confesseth are no proofes at all ; yet wee must reckon them up , his first lesse sufficient proofe is , the ancient triall by taking red hot irons , or putting the hand in hot scalding water , this hee saith , hath been condemned for diabolicall , and wicked , as in truth it is , for an innocent man may thereby be condemned , and a ranke witch scape unpunished . a second insufficient proofe is , scratching of the suspected party , and the present recovery thereupon . a third is the burning the thing bewitched , as a hog , an ox , or other creature , it is imagined a forcible meanes to cause the witch to discover her selfe . a fourth is the burning the thatch of the suspected parties house . the fift lesse sufficient proofe is the binding of the party hand and foote , and casting crosse wayes into the water , if shee sinkes shee is counted innocent , if shee floate on the water , and sinke not , she is taken for a witch , convicted , and punished . the germans used this triall by cold water , and it was imagined that the devill being most light , as participating more of aire then of water , would hold them up above the water , either by putting himselfe under the witch , and lifting her up , as it were with his backe , or by uniting himselfe , and possessing her whole body . all these lesse sufficient proofes , saith mr. perkins , are so far from being sufficient , that some of them , if not all are after a sort practises of witch-craft , having no power by gods ordinance . hereby hee condemnes point blanke king james's judgement as savouring of witch-craft in allowing of the triall of a witch by swimming as a principall proofe . and , as i take it , he condemnes himselfe also , except he can finde any ordinance of god , that the having of an incurable , and insensible marke , or sore , shall be a presumption , or certaine signe of a witch . a sixt lesse sufficient proofe is the testimony of a wisard , witch , or cunning man , who is gone or sent unto , and informes that he can shew in a glasse the face of the witch . this accusation of a witch by an other witch , mr. perkins denies to be sufficient , and he puts this case . if the devill appeare to a grand jury , in the likenesse of some known man , and offer to take his oath that the person in question is a witch should the enquest receive his oath , or accusation to condemne the party ? he answers , surely no ; and yet that is as much as the testimony of an other witch , who only by the helpe of the devill revealeth the witch : if this should be taken for a sufficient proofe , the devill would not leave one good man alive in the world . this discrediting of the testimony of a witch takes away the other ( for hee hath but two ) of king james maine proofs , for the discovery of a witch , for hee saith , who but witches can be provers , and so witnesses of the doings of witches ? and to the same purpose mr. perkins himselfe confesseth , that the precepts of witch-craft are not delivered , but to the devills own subjects , the wicked . a seventh lesse sufficient proofe is , when a man in open court affirmes , such a one fell out with mee , and cursed me , threatning i should smart for it in my person or goods , upon these threats such evills and losses presently befell mee ; this is no sure ground for conviction , saith mr. perkins , for it pleaseth god many times to lay his hands upon mens persons and goods , without the procurement of witches ; and yet saith mr. perkins , experience shewes that ignorant people will make strong proofes of such presumptions , whereupon sometimes jurors doe give their verdict against parties innocent . the last lesse sufficient proofe is , if a man being sicke , upon suspition , will take it on his death , that such a one hath bewitched him , it is of no moment , saith mr. perkins , it is but the suspition of one man for himselfe , and is of no more force then an other mans word against him . all these proofes , saith mr. perkins , which men in place have ordinarily used , be either false , or insufficient signes . at the last mr. perkins comes to his more sufficient proofes , which in all are but two . the confession of the witch , or the proofe of two witnesses . against the confession of a witch mr. perkins confesseth , it is objected that one may confesse against himselfe an untruth being urged by force , or threatning , or by desire upon some griefe to be out of the world or at least being in trouble , and perswaded it is the best course to save their lives , and obtaine their liberty , they may upon simplicity be induced to confesse that they never did , even against themselves . the truth of this allegation mr. perkins doth not deny , but grants it , in that his answer is , that he doth not say a bare confession is sufficient , but a confession after due examination taken upon pregnant presumptions . but if a bare confession be not a sufficient proofe , a pregnant presumption can never make it such ; or if it could , then it would not be a sufficient proofe . for the farther weakning of the confession of a suspected witch , wee may remember what mr. perkins hath formerly answered , when it was alleaged that upon a melancholy humor many confesse of themselves things false , and impossible ; that they are carried through the aire in a moment , that they passe through keyholes , and cleffs of doores , that they be sometimes turn'd into cats , hares , and other creatures , and such like , all which are meer fables and things impossible . here master perkins answers , that when witches begin to make a league , they are sober and sound in understanding , but after they be once in the league , their reason , and understanding may be depraved , memory weakned and all the powers of their soule blemished , they are deluded and so intoxicated that they will run into a thousand of fantasticall imaginations , holding themselves to be transformed into the shapes of other creatures , to be transported in the aire , to do many strange things , which in truth they do not . now mr. perkins will confesse that the examination , and confession of a suspected witch is alwayes after such time as her covenant is made ; when shee is by his confession deluded , and not fit to give testimony against her selfe . his second more sufficient proofe ( hee saith , if the party will not confesse , as commonly it falleth out ) is two witnesses avouching upon their own knowledge , either that the party accused hath made league with the devill , or hath done some known practises of witch craft , or hath invocated the devill , or desired his helpe . but if every man that hath invocated the devill , or desired his helpe must have formerly made a league with him , then whole nations are every man of them vvitches , which i thinke none will say . as for the league , and proofe of vvitch-craft , mr. perkins confesseth , some may say , if these be the only strong proofes for the conviction of a witch , it will be then impossible to put any one to death ; because the league with satan is closely made , and the practises of witch-craft are also very secret , and hardly can a man be brought , which upon his own knowledge can aver such things . to this mr. perkins answer is a confession , that howsoever the ground and practise be secret , and be to many unknown , yet there is a way to come to the knowledge thereof — satan endeavoreth the discovery , and useth all meanes to disclose witches . this meanes he speakes of should be in the power of the judge , or else it is no helpe for the discovery of a witch , but onely when the devill pleaseth . i do not finde hee proves that it is usuall with satan to endeavour any such discovery ; neither doe i see how it is practicable by the devill , for either hee must doe it by his own relation , or report , which as it cannot be proved he ever did , so it is vaine , and to no purpose if hee doe it , for mr. perkins hath discredited the testimony of the devill as invalid , and of no force for conviction , or else the devill must discover it by some second meanes ; and if there had beene any such second meanes usuall , mr. perkins would have taught us what they are , and not have left us onely to his two more sufficient proofes , which hee confesseth are not infallible . king james tells us , that the devills first discovering of himself for the gaining of a witch , is either upon their walking solitarily in the fields , or else lying pausing in their bed , but alwayes without the company of any other ; and at the making of circles and conjurations , none of that craft will permit any others to behold ; when the devill and his subjects are thus close , and secret in their actions , it cannot be imagined that hee will use all meanes to discover his most speciall and trustiest subjects , and though mr. perkins tells us , that by vertue of the precontract , the devill is cock-sure of his instruments ; yet within a few lines he changeth his note , and saith , though he have good hope of them , yet he is not certaine of their continuance , because some by the mercy of god have bin reclaimed , and freed from his covenant . besides hee confesseth , the devill suffereth some to live long undisclosed , that they may exercise the greater measure of his malice in the world . it remaines that if the two true proofes of mr. perkins , which are the witches confession , or sufficient witnesses faile , we have not warrant , as hee saith , in the word to put such an one to death . i conclude this point in the words of mr. perkins ; i advise all jurors that as they be diligent in the zeal of gods glory , so they would be carefull what they do , and not condemne any party suspected upon bare presumptions , without sound and sufficient proofes , that they be not guilty through their own rashnes of shedding innocent bloud . of the hebrew witch . in deut. . the witch is named with divers other sorts of such as used the like unlawfull arts , as the diviner , the observer of times , an inchanter , a charmer , a consulter with a familiar spirit , a wisard , or a necromancer . the text addeth , all that doe these things are an abomination to the lord , and because of these abominations , the lord thy god doth drive them [ the nations ] out from before thee . if wee desire to know what those abominations of the nations were , wee are told in generall in the . verse of the same chapter . these nations harkned unto observers of times and unto diviners : there is no other crime in this chapter laid to the charge of all , or any of these practisers of such unlawfull arts , but of lying prophecies ; and therefore the text addeth , the lord thy god will raise up unto thee a prophet from the midest of thee of thy brethren , like unto me , unto him shall ye harken , and not to the diviners , wisards , charmers , &c. setting aside the case of job ( wherein god gave a speciall and extraordinary commission ) i doe not finde in scripture that the devill , or witch , or any other had power ordinarily permitted them , either to kill or hurt any man , or to medle with the goods of any : for though for the triall of the hearts of men , god doth permit the devill ordinarily to tempt them ; yet hee hath no commission to destroy the lives or goods of men , it is little lesse then blasphemy to say any such thing of the admirable providence of god , whereby he preserves all his creatures . it was crime sufficient for all those practicers of unlawfull arts to delude the people , with false and lying prophecies , thereby to make them forget to depend upon god , and to have their soules turne after such as have familiar spirits , and after wisards , to go a whoring after them , as the lord saith , levit. . . this spirituall whoredome is flat idolatry in the common phrase of the old testament ; and those that be entisers to it , thereby endeavour to destroy the soules of the people , and are by many degrees more worthy of death , then those that only destroy the bodies or goods of men . if there were a law that every one should be put to death , or punished that should advisedly endeavour to perswade men that they are skilfull in those forbidden arts , or in foretelling of things to come , or that they have contracted with the devill , and can thereby murder or destroy mens goods , i should never deny such a law to be most consonant , and agreeing with the law of moses . but because i may be thought by some a favourer of these forbidden arts , through want of understanding the scripture , about the quality of them ; i have made choice of a man who is no friend to witches , and whose learning in this point will not be denied . in his own words i shall set downe , what either out of the hebrew names of those prohibited arts , or out of the exposition of the jewish doctors can be gathered , for the understanding of them . a diviner in hebrew , a foreseer , or presager , a foreteller of things to come , as doth a prophet — the hebrews take a diviner to be one that doth things whereby hee may foretell things to come , and say , such a thing shall be , or not be , or say , it is good to doe such a thing — the meanes of divining ; some doing it with sand , some with stones , some by lying downe on the ground , some with iron , some with a staffe — he that asked of a diviner , is chastised with stripes . . an observer of times , or soothsayer , an observer of the clouds , a planetary , or an observer of the flying of foules , an augur . as the diviners were carried much by inward , and spirituall motions , so these by outward observations in the creatures . the hebrews say , they were such as did set times for the doing of things , saying , such a day is good , and such a day is naught . . an observer of fortunes , one that curiously searcheth signes of good or evill luck , which are learned by experience : the hebrew is to finde out by experience ; whereupon the word here used is one that too curiously observeth , and abuseth things that doe fall out as lucky , or unlucky . the hebrews describe it thus , as if one should say , because the morsell of bread is fallen out of my mouth , or my staffe out of my hand , i will not go to such a place : because a fox passed by on my right hand , i will not go out of my house this day . our new translation renders this word an inchanter . . a witch a sorcerer , such as do bewitch the senses , or minds of men , by changing the formes of things to another hew . the hebrew word for a witch properly signifies a jugler , and is derived from a word which signifies changing or turning . and moses teacheth exod. . that witches wrought by enchantments , that is , by secret sleights juglings , close conveyance , or of glistering like the flame of fire , or a sword wherewith mens eyes were dazled . . a charmer , or one that conjureth conjurations , the hebrew signifies conjoyning or consociating — the charmer is said to be hee , that speaketh words of a strange language , and without sense ; that if one say , so or so unto a serpent , it cannot hurt him ; hee that whispereth over a wound , or that readeth over an infant , that it may not be frighted , or layeth the bible upon a child that it may sleepe . . a wisard , or cunning man in hebrew named of his knowledge , or cunning — the hebrews describe him thus , that he put in his mouth a bone of a bird , and burned incense , and did other things untill hee fell downe with shame , and spake with his mouth things that were to come to passe . . a necromancer , one that seeketh unto the dead : of him they say , he made himselfe hungry , and went and lodged among the graves , that the dead might come unto him in a dreame , and make known unto him that which he asked of him , and others there were that clad themselves with cloaths for that purpose , and spake certaine words , and burned incense , and slept by themselves , that such a dead person might come and talke with them in a dream . . lastly , the consulter with familiar spirits , in hebrew a consulter with ob , applied here to magitians , who possessed with an evill spirit , spake with a hollow voyce , as out of a bottle . — the hebrews explaine it thus , that he which had a familiar spirit stood and burned incense , and held a rod of mirtle-tree in his hand , and waved it , and spake certaine words in secret , untill he that enquired did heare one speak unto him , and answer him touching that hee enquired with words from under the earth , with a very low voyce , &c. likewise one tooke a dead mans skull , and burnt incense thereto , and inchanted thereby till hee heard a very low voyce , &c. this text in our english translation being expounded a familiar spirit , and seconded by the history of the woman of endor , may seeme a strong evidence that the devill covenanted with witches ; but if all be granted that can be desired , that this familiar spirit signifies a devill , yet it comes not home to prove the maine point , for it is no proofe that the familiar spirit enter'd upon covenant , or had or could give power to others to kill the persons , or destroy the goods of others , kings james confesseth , the devill can make some to be possessed , and so become very demoniaques , and that she who had the spirit of python in acts . whereby she conquested such gaine to her master that spirit was not of her own raising , or commanding as she pleased to appoint but spake by her tongue as well privately as publiquely . wee do not finde the pythonesse condemned or reproved , but the uncleane spirit commanded in the name of jesus christ to come out of her . the child which was too young to make a covenant with the devill was possessed with a dumb and deafe spirit , and the devill charged to come out , and enter no more into him marke . a daughter of abraham ( that is , of the faith of abraham ) was troubled with a spirit of infirmity years , and bowed together , that shee could not lift her selfe up . luke . . . it is observable that in deut. . where all the unlawfull arts are reckoned up , and most fully prohibited , the crime of them is charged upon the practisers of those arts , but the crime of having a familiar spirit is not there condemned , but the consulter of a familiar spirit , so in levit. . . the prohibition is , regard not them that have familiar spirits , and so in levit. . . the soule that turneth after such as have familiar spirits , so that it was not the having , but the consulting was condemned . if we draw neerer to the words of the text , it will be found that these words a consulter with a familiar spirit are no other then a consulter with ob. where the question will be what ob signifieth . expositors agree that originally ob signifieth a bottle , and they say is applied here to one possessed with an evill spirit , and speaketh with a hollow voyce as out of a bottle ; but for this i finde no proofe , they bring out of scripture that saith , or expoundeth that ob signifieth one possessed with a familiar spirit in the belly ; the onely proofe is that the greeke interpreters of the bible translate it engastromuthi , which is , speaking in the belly , and the word anciently , and long before the time of the septuagint translators was properly used for one that had the cunning or slight to shut his mouth , and seeme to speake with his belly , which that it can be done without the helpe of a familiar spirit , experience of this age sheweth in an irish-man ; we do not find it said that the woman of endo did foretell any thing to saul , by the hollow voyce of a familiar spirit in her belly ; neither did saul require , nor the woman promise so to answer him , but hee required , bring me him up who i shall name unto thee , and she undertooke to do it ; which argues a desire in saul to consult with the dead , which is called necromancy , or consulting with the dead . but it hath beene said , shee raised the devill in samuels likenesse , yet there is no such thing said in the text : when the woman went about her worke , the first thing noted is , that when she saw samuel , she cried out with a loud voyce : an argument shee was frighted with seeing something shee did not expect to see ; it is not said that when shee knew saul , but when shee saw samuel , she cryed out with a loud voyce : when shee knew saul shee had no reason to be afraid , but rather comforted , for that shee had his oath for her security . it may well be that if either shee had a familiar spirit , or the art of hollow-speaking , her intention was to deceive saul and by her secret voyce to have made him believe that samuel in another roome had answered him ; for it appeares that saul was not in the place where she made a shew of raising samuel , for when shee cried out with a loud voyce , saul comforted her , and bid her not be afraid , and asked her what she saw ? and what forme is he of ? which questions need not have beene if saul had beene in the chamber with the witch . king james confesseth that saul was in another chalmer at the conjuration , and it is likely the woman had told saul shee had seene some fearfull sight , which made him aske her what she saw ? and her answer was , she saw gods ascending out of the earth , and it may be understood that angels waited upon samuel , who was raised by god , and not any puppets , or divells that shee conjured up : otherwise the words may be translated as deodat in the margent of his italian bible hath it , she saw a man of majesty , or divine authority ascend , un ' huomo di majesta è d' authorita divina , which well answers the question of what forme is he of ? which is in the singular , not in the plurall number . wee finde it said in esay . . thou shalt be brought downe , and shalt speake out of the ground , and thy speech shall be low out of the dust , and thy voyce shall be as one that hath a familiar spirit out of the ground and thy speech shall whisper out of the earth ; which argues the voyce of ob was out of the earth , rather then out of the belly , and so the hebrew exposition which i cited before affirmes ; some learned have beene of opinion that a naturall reason may be given why in some places certaine exhalations out of the earth may give to some a propheticall spirit . adde hereunto that some of the heathen oracles were said to speake out of the earth : and among those five sorts of necromancy , mentioned by doctor reynolds in his lecture of his censure of the apocryphals , not any of them is said to have any spirit in their belly . the ronanists who are all great affirmers of the power of witches agree , that the soule of samuel was sent by god to the woman of endor : to this not onely delrio , but bellarmin before him agrees . that true samuel did appear as sent by god , as hee sent elias to ochosias king of israel . who being sick sent to consult with belzebub the god of echron , may appeare , for that samuel is so true , and certaine in his prediction to saul , which no witch , no devill could ever have told ; for though the wisdome , and experience of the devill doe enable him to conjecture probably of many events , yet positively to say , to morrow thou and thy sonnes shall die , is more then naturally the devill could know . mr. perkins confesseth the devill could not foretell the exact time of sauls death ; and therefore hee answers that god revealed to the devill as his instrument sauls overthrow , by which meanes , and no other the devill was inabled to foretell the death of saul . here mr. perkins proves not , that satan was appointed by god to worke sauls overthrow , or that it was made known to him , when it should be done . as the rest of the speech of samuel is true , so these words of his , why hast thou disquieted me to bring me up ? may be also true , which cannot be if it be spoken by the devill ; or why should the devil tell truths in all other things else , and lie only in this , i know no reason . doctor reynolds presseth these words against the appearing of samuel thus , if samuel i had said to them he had lied , but samuel could not lie , for samuel could not be disquieted , nor raised by saul . it is true god only raised samuel effectually , but occasionally saul might raise him . but saith doctor reynolds though saul was the occasion , yet samuel could not truely say that saul had disquieted him , for blessed are they that die in the lord saith the spirit , because they rest from their labours ; and samuel was no more to be disquieted ( if he were sent by god ) then moses aad elias were when they appeared to shew the glory of christ . mat. . answer , it did not displease samuel to be imployed in the office of an angell , but hee obeyed god gladly ; yet since the occasion of his appearing displeased god , it might for that cause displease also samuel . besides wee neede not understand the disquieting of samuels mind , but of his body by not suffering it to rest in peace after death , according to the common , and usuall condition of mankinde , this sense the originall will well beare . againe , it cannot be believed that the devill would ever have preached so divine and excellent a sermon to saul , which was able to have converted , and brought him to repentance , this was not the way for the devill to bring either saul , or the woman to renounce god . lastly , the text doth not say that the woman raised samuel , yet it calls him samuel , and saith that saul perceived , or understood that it was samuel . mr. perkins and many others esteeme balam to have beene a witch , or conjurer , but i finde no such thing in the text ; when hee was required to curse the people of israel , his answer was , i will bring you word as the lord shall speak unto me . numb . . and god came unto balaam in v. . and in v. . balaam saith , the lord refuseth to give me leave , and when balak sent a second time , his answer was , if balak would give me his house full of silver and gold i cannot goe beyond the word of the lord my god to do lesse or more , in v. the . god commeth to balaam , and said , if the men come to call thee , go , but yet the words which i shall say unto thee , that shalt thou do . and when balaam came before balak hee said , v. . lo i am come unto thee , have i now any power at all to say any thing ? the word which god putteth into my mouth , that shall i speake : and in the chap. v. . balaam saith , how shall i curse whom god hath not cursed ? and in v. . hee saith , must i not take heed to speake that which the lord hath put into my mouth ? these places laid together prove balaam to have beene a true prophet of the lord , and hee prophesied nothing contrary to the lords command , therefore st. peter calls him a prophet . neverthelesse it is true that balaam finned notoriously , though not by being a witch or conjurer , or a false prophet , his faults were , that when god had told him hee should not go to balak , yet in his covetous heart hee desired to go , being tempted with the rewards of divination , and promise of promotion ; so that upon a second message from balak hee stayed the messengers to see if god would suffer him to go , wherefore the lord in his anger sent balam . also when god had told balam that hee would blesse israel , yet balam did strive to tempt god , and by severall altars and sacrifices to change the mind of god . againe when balam saw god immutable in blessing israel , hee taught balak to lay a stumbling block before the sonnes of israel , to eat things sacrificed to idolls , and to commit fornication . rev. . . whereas it is said that balaam went not up as other times to seek for enchantments , num. . the originall is to meete divinations , that is , he did not go seek the lord by sacrifices , as he did , numb. . . . an exact difference betweene all those arts prohibited in deut. no man i thinke can give , that in some they did agree , and in others differed , seemes probable . that they were all lying and false prophets , though in severall wayes , i thinke none can deny ; that they differed in their degrees of punishments is possible , there are but three sorts that can be proved were to be put to death , viz. the witch , the familiar spirit , the wisard . as for the witch there hath beene some doubt made of it . the hebrew doctors that were skild in the lawes of moses , observe that wheresoever one was to die by their law , the law alwayes did run in an affirmative precept ; as , the the man shall be stoned , shall die , shall be put to death , or the like ; but in this text , and no where else in scripture the sentence is onely a prohibition negative , thou shalt not suffer a witch to live , and not thou shalt put her to death , or stone her or the like . hence some have beene of opinion that not to suffer a witch to live , was meant not to relieve or maintaine her by running after her , and rewarding her . the hebrews seeme to have two sorts of witches , some that did hurt , others that did hold the eyes , that is , by jugling and sleights deceived mens senses . the first they say , was to be stoned , the other which according to the proper notation of the word , was the true witch , was only to be beaten . the septuagent have translated a witch , an apothecary , a druggister , one that compounds poysons , and so the latin word for a witch is venefica , a maker of poysons : if any such there ever were , or be that by the helpe of t●e devill do poyson , such a one is to be put to death , though there be no covenant with the devill , because shee is an actor , and principall her selfe , not by any wonder wrought by the devill , but by the naturall , or occult property of the poyson . for the time of christ , saith mr. perkins , though there be no particular mention made of any such witch , yet thence it followeth not that there were none , for all things that then happened are not recorded , and i would faine know of the chiefe patrons of them , whether those persons possessed with the devill , and troubled with strange diseases , whom christ healed , were not bewitched with some such people as our witches are ? if they say no , let them if they can prove the contrary . here it may be thought that mr. perkins puts his adversaries to a great pinch ; but it doth not prove so , for the question being onely , whether those that were possessed in our saviours time were bewitched . the opposers of mr. perkins , say they , were not bewitched , but if hee or any other say they were , the proofe will rest wholy on him , or them to make good their affirmative ; it cannot in reason be expected that his adversaries should prove the negative , it is against the rules of disputation to require it . finis . notes, typically marginal, from the original text notes for div a e- cap. . lib. . c. . cap. . cap. . cap. . lib. qu. . cap. . lib. . sect. . cap. . sect. . cap. . sect. . lib. . cap. . cap. . cap. . sect. . cap. . sect. . cap. . sect. . cap . sect. lib. . cap. . cap. . sect. . ainsworth upon deut. . the free-holders grand inquest touching our sovereign lord the king and his parliament to which are added observations upon forms of government : together with directions for obedience to governours in dangerous and doubtful times / by the learned sir robert filmer, knight. filmer, robert, sir, d. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the free-holders grand inquest touching our sovereign lord the king and his parliament to which are added observations upon forms of government : together with directions for obedience to governours in dangerous and doubtful times / by the learned sir robert filmer, knight. filmer, robert, sir, d. . p. in various pagings : port. [s.n.]. london : mdclxxix [ ] after "the author's preface" follow three special title pages: reflections concerning the original of government ..., london, -- the anarchy of a limited or mixed monarchy ..., london, -- an advertisement to the jury-men of england touching witches ..., london, . imperfect: tightly bound with loss of print. reproduction of original in the harvard law school library. the free-holders grand inquest -- observations upon aristole's politiques touching forms of government -- directions for obedience to government in dangerous or doubtful times -- observations concerning the original of government -- the anarchy of a limited or mixed monarchy -- an advertisement to the jury-men of england touching witches. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder 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characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng political science -- early works to . witchcraft. great britain -- politics and government -- - . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - rina kor sampled and proofread - rina kor text and markup reviewed and edited - pfs batch review (qc) and xml conversion augustissimi caroli secundi dei gratia angliae scotiae franciae et hiberniae rex bona agere & mala pati regium est page . . the free-holders grand inquest , touching our sovereign lord the king and his parliament , to which are added observations upon forms of government . together with directions for obedience to governours in dangerous and doubtful times . by the learned sir robert filmer , knight . claudian ▪ de laudibus stiliconis . fallitur egregio quisquis sub principe credit servitium : nunquam libertas gratior extat quàm sub rege pio . — london , printed in the year mdclxxix . the author's preface . there is a general belief , that the parliament of england was at first an imitation of the assembly of the three estates in france : therefore in order to prepare the understanding in the recerche we have in hand , it is proper to give a brief accompt of the mode of france in those assemblies : scotland and ireland being also under the dominion of the king of england ; a touch of the manner of their parliaments shall be by way of preface . . in france , the kings writ goeth to the bailiffs , seneschals , or stewards of liberties , who issue out warrants to all such as have fees and lands within their liberties , and to all towns , requiring all such as have any complaints , to meet in the principal city , there to choose two or three delegates , in the name of that province , to be present at the general assembly . at the day appointed , they meet at the principal city of the bailiwick . the king 's writ is read , and every man called by name , and sworn to choose honest men , for the good of the king and commonwealth , to be present at the general assembly as delegates , faithfully to deliver their grievances , and demands of the province . then they choose their delegates , and swear them . next , they consult what is necessary to be complained of , or what is to be desired of the king : and of these things they make a catalogue or index . and because every man should freely propound his complaint or demands , there is a chest placed in the town-hall , into which every man may cast his writing . after the catalogue is made and signed , it is delivered to the delegates to carry to the general assembly . all the bailiwicks are divided into twelve classes . to avoid confusion , and to the end there may not be too great delay in the assembly , by the gathering of all the votes , every classis compiles a catalogue or book of the grievances and demands of all the bailiwicks within that classis , then these classes at the aslembly compose one book of the grievances and demands of the whole kingdom . this being the order of the proceedings of the third estate ; the like order is observed by the clergy and nobility . when the three books for the three estates are perfected , then they present them to the king by their presidents . first , the president for the clergy begins his oration on his knees , and the king commanding , he stands up bare-headed , and proceeds . and so the next president for the nobility doth the like . but the president for the commons begins and ends his oration on his knees . whilst the president for the clergy speaks , the rest of that order rise up , and stand bare , till they are bid by the king to sit down , and be covered , and so the like for the nobility . but whilst the president of the commons speaks , the rest are neither bidden to sit , or be covered . thus the grievances and demands being delivered , and left to the king and his counsel , the general assembly of the three estates endeth , atque ita totus actus concluditur . thus it appears , the general assembly was but an orderly way of presenting the publick grievances and demands of the whole kingdom , to the consideration of the king : not much unlike the antient usage of this kingdom for a long time , when all laws were nothing else but the king's answers to the petitions presented to him in parliament , as is apparent by very many statutes , parliament-rolls , and the confession of sir edw. coke . . in scotland , about twenty dayes before the parliament begins , proclamation is made throughout the kingdom , to deliver in to the king's clerk or master of the rolls , all bills to be exhibited that sessions , before a certain day : then are they brought to the king , and perused by him : and onely such as he allows are put into the chancellour's hand , to be propounded in parliament , and none others : and if any man in parliament speak of another matter , than is allowed by the king , the chancellour tells him , there is no such bill allowed by the king. when they have passed them for laws , they are presented to the king , who , with his scepter put into his hand by the chancellor , ratifies them , and if there be any thing the king dislikes , they raze it out before . . in ireland , the parliament , as appears by a statute made in the tenth year of hen. . c. . is to be after this manner : no parliament is to be holden but at such season as the king's lieutenant and councel there , do first certifie the king , under the great seal of that land , the causes and considerations , and all such acts as they think fit should pass in the said parliament . and such causes and considerations , and acts affirmed by the king and his councel to be good and expedient for that land : and his licence thereupon as well in affirmation of the said causes and acts , as to summon the parliament under his great seal of england had and obtained . that done , a parliament to be had and holden after the form and effect afore rehearsed , and if any parliament be holden in that land contrary to the form and provision aforesaid , it is deemed void , and of none effect in law. it is provided , that all such bills as shall be offered to the parliament there ; shall first be transmitted hither under the great seal of that kingdom , and having received allowane and approbation here , shall be put under the great seal of this kingdom , and so returned thither to be preferred to the parliament . by a statute of and of philip and mary , for the expounding of poynings act , it is ordered , for the king 's passing of the said acts in such form and tenor as they should be sent into england , or else for the change of them , or any part of them . after this shorter narrative of the usage of parliaments in our neighbour and fellow kingdoms , it is time the inquisitio magna of our own be offered to the verdict or iudgment of a moderate and intelligent reader . reflections concerning the original of government , upon i. aristotle's politiques . ii. mr. hobs's leviathan . iii. mr. milton against salmasius . iv. h. grotius de iure belli . v. mr. hunton's treatise of monarchy . vi. another treatise of monarchy , by a nameless author . arist. pol. lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . london , printed in the year mdclxxix . the anarchy of a limited or mixed monarchy . or , a succinct examination of the fundamentals of monarchy , both in this and other kingdoms , as well about the right of power in kings , as of the original or natural liberty of the people . a question never yet disputed , though most necessary in these times . lucan . lib. . libertas ( — populi quem regna coercent libertate perit : — neque enim libertas gratior ulla est quàm domino servire bono — claudian . london , printed in the year mdclxxix . an advertisement to the jury-men of england , touching witches . together with a difference between an english and hebrew witch . london , printed in the year mdclxxix . the argument . a presentment of divers statutes , records , and other precedents , explaining the writs of summons to parliament : shewing , i. that the commons by their writ are onely to perform and consent to the ordinances of parliament . ii. that the lords or common councel by their writ are only to treat , and give counsel in parliament . iii. that the king himself only ordains and makes laws , and is supreme iudge in parliament . with the suffrages of hen. de bracton . jo. britton . tho. egerton . edw. coke . walter raleigh rob. cotton . hen. spelman . jo. glanvil . will. lambard . rich. crompton will. cambden , and jo. selden . the free-holders grand-inquest touching our sovereign lord the king , and his parliament . every free-holder that hath a voice in the election of knights , citizens or burgesses for the parliament , ought to know with what power he trusts those whom the chooseth , because such trust is the foundation of the power of the house of commons . a writ from the king to the sheriff of the county , is that which gives authority and commission for the free-holders to make their election at the next county-court-day after the receipt of the writ ; and in the writ there is also expressed the duty and power of the knights , citizens and burgesses that are there elected . the means to know what trust , or authority the country or free-holders confer , or bestow by their election , is in this , as in other like cases , to have an eye to the words of the commission , o●… writ it self : thereby it may be seen whether that which the house of commons doth act be within the limit of their commission : greater or other trust than is comprised in the body of the writ , the free-holders do not , or cannot give if they obey the writ : the writ being latine , and not extant in english , few free-holders understand it , and fewer observe it ; i have rendred it in latine and english. rex vicecomiti salut ' . &c. quia de advisamento & assensu concilii nostri pr●… quibusdam arduis & urgentibus negotiis , nos , statum , & defensionem regni nostri angliae , & eccles●… anglicanae concernen ' , quoddam parliamentum nostru●… apud civitatem nostram west . duodecimo die novembr●… prox . futur ' teneri ordinavimus , & ibid. cum praelat●… magnatibus & proceribus dicti regni nostri colloquiu●… habere & tract : tibi praecipimus firmiter injungent●… quod facta proclam . in prox . comitat ' tuo post receptione●… hujus brevis nostri tenend ' die & loco praedict . duos mili●… gladiis cinct ' magis idoneos & discretos comit ' praedict●… & de qualib . civitate com' illius duos cives , & de qu●…libet burgo duos burgenses de discretior ' & magis suffcientibus libere & indifferenter per illos qui proclam ' h●…jusmodi interfuerint juxta formam statutorum inde ed●… & provis ' eligi , & nomina eorundum milit ' , civium ●… burgensium , sic electorum in quibusdam indentur ' int●…te & illos qui hujusmodi election ' interfuerint , inde confidend ' sive hujusmodi electi praesentes fuerint vel absentes , inseri : eósque ad dict' diem & locum venire fac ' . ita quod iidem milites plenam & sufficientem potestatem pro se & communitate comit ' praedicti , ac dict' cives & burgenses pro se & communitat ' civitatum & burgorum praedictorum divisim ab ipsis habeant , ad faciendum & consentiendum his quae tunc ibid ' de communi consilio dicti reg . nostri ( favente deo ) contigerint ordinari super negotiis ante dictis : ita quod pro defectu potestatis hujusmodi , seu propter improvidam electionem milit ' civium aut burgensium praedictorum , dicta negotia infecta non remaneant quovismodo . nolumus autem quod tu nec aliquis alius vic' dicti reg . nostri aliqualiter sit electus . et electionem illam in pleno comitatu factam , distincte & aperte sub sigillo tuo & sigillis eorum qui electioni illi interfuerint , nobis in cancellar ' nostram ad dict' diem & locum certifices indilate , remittens nobis alteram partem indenturarum praedictarum praesentibus consut ' una cum hoc breve . teste meipso apud westmon . the king to the sheriff of greeting . whereas by the advice and consent of our councel , for certain difficult and urgent businesses concerning us , the state and defence of our kingdom of england , and the english church : we have ordained a certain parliament of ours , to be held at our city of the day of next ensuing , and there to have conference , and to treat with the prelates , great men and peers of our said kingdom . we command and straitly enjoyn you , that making proclamation at the next county-court after the receipt of this our writ , to be holden the day , and place aforesaid : you cause two knights , girt with swords , the most fit , and discreet of the county aforesaid : and of every city of that county two citizens ; of every borough , two burgesses of the discreeter and most sufficient ; to be freely , and indifferently chosen by them who shall be present at such proclamation , according to the tenor of the statutes in that case made and provided : and the names of the said knights , citizens and burgesses so chosen , to be inserted in certain indentures to be then made between you , and those that shall be present at such election , whether the parties so elected be present , or absent : and shall make them to come at the said day , and place : so that the said knights for themselves , and for the county aforesaid , and the said citizens , and burgesses for themselves , and the commonalty of the aforesaid cities , and boroughs , may have severally from them , full and sufficient power to perform , and to consent to those things which then by the favour of god shall there happen to be ordained by the common-councel of our said kingdom , concerning the businesses aforesaid : so that the business may not by any means remain undone for want of such power , or by reason of the improvident election of the aforesaid knights , citizens , and burgesses . but we will not in any case you or any other sheriff of our said kingdom shall be elected ; and at the day and place aforesaid , the said election made in the full county-court , you shall certifie without delay to us in our chancery under your seal , and the seals of them which shall be present at that election , sending back unto us the other part of the indenture aforesaid affiled to these presents , together with this writ . witness our self at westminster . by this writ we do not find that the commons are called to be any part of the common councel of the kingdom , or of the supream court of iudicature , or to have any part of the legislative power , or to consult de arduis regni negotiis , of the difficult businesses of the kingdom . the writ only sayes , the king would have conference , and treat with the prelates , great men , and peers : but not a word of treating or conference with the commons ; the house of commons which doth not minister an oath , nor fine , nor imprison any , but their own members ( and that but of late in some cases ) cannot properly be said to be a court at all ; much less to be a part of the supream court , or highest judicature of the kingdom : the constant custom , even to this day , for the members of the house of commons to stand bare , with their hats in their hands in the presence of the lords , while the lords sit covered at all conferences , is a visible argument , that the lords and commons are not fellow commissioners , or fellow counsellors of the kingdom . the duty of knights , citizens , and burgesses , mentioned in the writ , is only ad faciendum , & consentiendum , to perform and to consent to such things as should be ordained by the common councel of the kingdom ; there is not so much mentioned in the writ as a power in the commons to dissent . when a man is bound to appear in a court of justice , the words are , ad faciendum & recipiendum quod ei per curiam injungetur : which shews , that this word faciendum is used as a term in law to signifie to give obedience : for this , we meet with a precedent even as ancient as the parliament-writ it self , and it is concerning proceedings in parliament . . ed. . dominus rex mandavit vicecom ' quod &c. summon ' nicolaum de segrave , & ex parte domini regis firmiter ei injungeret , quod esset coram domino rege in proximo parl. &c. ad audiendum voluntatem ipsius domini regis &c. et ad faciendum & recipiendum ulterius quod curia domini regis consideraret in praemissis : our lord the king commands the sheriff to summon nicholas segrave to appear before the lord our king in the next parliament to hear the will of the lord our king himself , and to perform and receive what the kings court shall further consider of the premises . sir ed. coke to prove the clergy hath no voice in parliament ; saith , that by the words of their writ their consent was only to such things as were ordained by the common councel of the realm . if this argument of his be good , it will deny also voices to the commons in parliament , for in their writ are the self-same words , viz. to consent to such things as were ordained by the common councel of the kingdom . sir edw. coke concludes , that the procuratores cleri , have many times appeared in parliament , as spiritual assistants , to consider , consult , and to consent ; but never had voice there ; how they could consult , and consent without voices he doth not shew : though the clergy ( as he saith ) oft appeared in parliament , yet was it only ad consentiendum , as i take it , and not ad faciendum , for the word faciendum is omitted in their writ ; the cause , as i conceive is , the clergy , though they were to assent , yet by reason of clerical exemptions , they were not required to perform all the ordinances or acts of parliament . but some may think , though the writ doth not express a calling of the knights , citizens , and burgesses to be part of the common councel of the kingdom ; yet it supposeth it a thing granted , and not to be questioned , but that they are a part of the common councel . indeed if their writ had not mentioned the calling of prelates , great men , and peers to councel , there might have been a little better colour for such a supposition : but the truth is , such a supposition doth make the writ it self vain and idle ; for it is a senseless thing to bid men assent to that which they have already ordained : since ordaining is an assenting ; and more than an assenting . for clearing the meaning and sense of the writ , and satisfaction of such as think it impossible but that the commons of england have alwayes been a part of the common councel of the kingdom , i shall insist upon these points . . that anciently the barons of england were the common councel of the kingdom . . that until the time of hen. . the commons were not called to parliament . . though the commons were called by hen. . yet they were not constantly called , nor yet regularly elected by writ until hen. . time . for the first point m. cambden in his britania , doth teach us , that in the time of the english saxons , and in the ensuing age , a parliament was called , commun●… concilium , which was ( saith he ) praesentia regis , praelatorum , procerumque collectorum , the presence of the king , prelates and peers assembled ; no mention of the commons : the prelates and peers were all barons . the author of the chronicle of the church of lichfield , cited by m. selden , saith , postquam rex edvardus , &c. concilio baronum angliae , &c. after king edward was king ; by the councel of the barons of england he revived a law which had layen asleep threescore and seven years : and this law was called the law of st. edward the king. in the same chronicle it is said , that will. the conquerour anno regni sui quarto apud londin ' , ha●… concilium baronum suorum , a councel of his barons and of this parliament it is , that his son hen. . speaks saying , i restore you the laws of king edward the confessor , with those amendments wherewith my father amended them by the councel of his barons . in the fifth year , as m. selden thinks , of the conquerour , was a parliament or principum conventus , a●… assembly of earls and barons at pinenden heath i●… kent , in the cause between lanfranke the arch-bishop of canterbury , and odo earl of kent . the king gave commission to godfrid , then bishop of constan●… in normandy , to represent his own person for hearing the controversie ( as saith m. lambard ; ) and caused egelrick the bishop of chichester ( an aged man , singularly commended for skill in the laws and customes of the realm ) to be brought thither in a wagon for his assistance in councel : commanded haymo the sheriff of kent to summon the whole county to give in evidence : three whole dayes spent in debate : in the end lanfranke and the bishop of rochester were restored to the possession o●… detling and other lands which odo hath withholden ▪ . ed. . fol. . there is mention of a parliament held under the same king william the conquerour , wherein all the bishops of the land , earls and barons , made an ordinance touching the exemption of the abby of bury from the bishops of norwich . in the tenth year of the conquerour : episcopi , comites , & barones regni regia potestate ad universalem synodum pro causis audiendis & tractandis convocati , saith the book of westminster . in the year of william . there was a parliament de cunctis regni principibus ; another which had quosque regni proceres : all the peers of the kingdom . in the seventh year was a parliament at rockingham-castle in northampton-shire . episcopis , abbatibus cunctique regni principibus una coeuntibus . a year or two after , the same king , de statu regni acturus , &c. called thither , by the command of his writ , the bishops , abbots , and all the peers of the kingdom . at the coronation of hen. . all the people of the kingdom of england were called , and laws were then made ; but it was per commune concilium baronum meorum , by the common councel of my barons . in his third year , the peers of the kingdom were called without any mention of the commons : and another a while after , consensu comitum & baronum , by the consent of earls and barons . florentius wigoriensis saith , these are statutes which anselme and all the other bishops in the presence ▪ of king henry , by the assent of his barons ordained : and in his tenth year , of earls and peers ; and in his . of earls and barons . in the year following the same king held a parliament , or great councel with his barons spiritual and temporal . king hen. . in his tenth year had a great councel or parliament at clarendon , which was an assembly of prelates and peers . . hen. . saith hovenden , was a great councel at nottingham , and by the common councel of the archbishops , bishops , earls and barons , the kingdom was divided into six parts . and again , hovende●… saith , that the same king at windsor ( apud wind●… shores ) communi concilio of bishops , earls , and barons , divided england into four parts . and in hi●… year a parliament at windsor of bishops , earl●… and barons . and another of like persons at northampton . king richard . had a parliament at nottingham in his fifth year , of bishops , earls , and barons : thi●… parliament lasted but four days , yet much was don●… in it : the first day the king disseiseth gerard de canvil of the sherifwick of lincoln , and hugh bardol●… of the castle and sherifwick of york . the second day he required judgment against his brother iohn who was afterwards king ; and hugh de nova●… bishop of coventry . the third day was granted to th●… king of every plow-land in england s. he required also the third part of the service of every knights f●… for his attendance into normandy , and all the woo●… that year of the monks cisteaux , which , for that 〈◊〉 was grievous , and unsupportable , they fine for mo●…ny . the last day was for hearing of grievances●… and so the parliament brake up ; and the same yea●… held another at northampton of the nobles of th●… realm . king iohn , in his fifth year , he and his great m●…met , rex & magnates convenerunt : and th●… roll of that year hath commune concilium b●…ronum meorum , the common councel of my baron●… at winchester . in the sixth year of king henry . the noble●… granted to the king , of every knights fee , two mark●… in silver . in the seventh year he had a parliament at london , an assembly of barons . in his thirteenth year an assembly of the lords at westminster . in his fifteenth year of nobles both spiritual and temporal . m. par. saith that . h. . congregati sunt magnates ad colloquium de negotiis regni tractaturi , the great men were called to confer and treat of the business of the kingdom . and at merton , our lord the king granted by the consent of his great men , that hereafter usury should not run against a ward from the death of his ancestor . . hen. . the king sent his royal writs , commanding all belonging to his kingdom , that is to say , arch-bishops , bishops , abbots and priors installed , earls and barons , that they should all meet at london , to treat of the kings business touching the whole kingdom : and at the day prefixed , the whole multitude of the nobles of the kingdom met at london , saith mat. westminster . in his year , at the request , and by the councel of the lords , the charters were confirmed . . hen. . at winchester the king sent his royal writs to arch-bishops , bishops , priors , earls and barons , to treat of business concerning the whole kingdome . . hen. . the king commanded all the nobility of the whole kingdom to be called to treat of the state of his kingdom . mat. westm ' . . hen. . the king had a treaty at oxford with the peers of the kingdom . m. westminster . at a parliament at marlborow . hen. . statutes were made by the assent of earls and barons . here the place of bracton , chief justice in thi●… kings time , is worth the observing ; and the rathe●… for that it is much insisted on of late , to make fo●… parliaments being above the king. the words i●… bracton are , the king hath a superiour , god ; also th●… law by which he is made king ; also his court , viz the earls and barons . the court that was said i●… those days to be above the king was a court of earls and barons , not a word of the commons , or th●… representative body of the kingdom being any pa●… of the superiour court. now for the true sen●… of bractons words , how the law , and the court 〈◊〉 earls and barons , are the kings superiours ; the●… must of necessity be understood to be superiours , 〈◊〉 far only as to advise , and direct the king out of hi●… own grace and good will only : which appea●… plainly by the words of bracton himself , wher●… speaking of the king , he resolves thus , nec potest 〈◊〉 necessitatem aliquis imponere quod injuriam suam corrig●… & emendat , cum superiorem non habeat nisi deum ; 〈◊〉 satis ei erit ad poenam , quod dominum expectat ultore●… nor can any man put a necessity upon him to corre●… and amend his injury unless he will himself , sin●… he hath no superiour but god ; it will be sufficie●… punishment for him , to expect the lord an avenge●… here the same man , who speaking according to som●…mens opinion saith , the law and court of earls a●… barons are superiour to the king ; in this place tel●… us himself , the king hath no superiour but god : th●… difference is easily reconciled ; according to the d●…stinction of the school-men the king is free from t●… coactive power of laws or councellors : but may be su●…ject to their directive power , according to his ow●… will : that is god can only compell , but th●… law and his courts may advise him. rot. parliament . hen. . nu . . the commons expresly affirm , iudgment in parliament belongs to the king and lords . these precedents shew , that from the conquest untill a great part of henry the third's reign ( in whose dayes it is thought the writ for election of knights was framed ) which is about two hundred years , and above a third part of the time since the conquest to our dayes , the barons made the parliament or common councel of the kingdom : under the name of barons ; not only the earls , but the bishops also were comprehended , for the conquerour made the bishops barons . therefore it is no such great wonder , that in the writ , we find the lords only to be the counsellours , and the commons called only to perform and consent to the ordinances . those there be who seem to believe that under the word barons , anciently the lords of court-ba●…ons were comprehended , and that they were called to parliament as barons ; but if this could be proved to have been at any time true , yet those lords of court-barons were not the representative body of the commons of england , except it can be also proved that the commons , or free-holders of the kingdome chose such lords of court-barons to ●…e present in parliament . the lords of manors ●…ame not at first by election of the people , as sir edw. coke , treating of the institution of court-ba●…ons , resolves us in these words : by the laws and ordinances of ancient kings , and especially of king al●…red , it appeareth , that the first kings of this realm ●…ad all the lands of england in demean ; and les grand manors and royalties they reserved to themselves , and of the remnant they , for the defence of the real●… enfeoffed the barons of the realm with such iurisdiction as the court-baron now hath . coke's institute●… first part , fol. . here , by the way , i cannot but note that if th●… first kings had all the lands of england in demean , 〈◊〉 sir edward coke saith they had ; and if the fir●… kings were chosen by the people , ( as many thin●… they were ) then surely our forefathers were a ver●… bountiful ( if not a prodigal ) people , to give all th●… lands of the whole kingdom to their kings , wit●… liberty for them to keep what they pleased , and t●… give the remainder to their subjects , clogg'd an●… cumbred with a condition to defend the realm●… this is but an ill sign of a limited monarchy by original constitution or contract . but to conclude th●… former point , sir edward coke's opinion is , th●… in the ancient laws , under the name of barons were comprised all the nobility . this doctrine of the barons being the comm●… councel , doth displease many , and is denied , a●…tending to the disparagement of the commons , an●… to the discredit , and confutation of their opinio●… who teach , that the commons are assigned councello●… to the king by the people , therefore i will call in m●… pryn to help us with his testimony : he in his boo●… of treachery and disloyalty &c. proves that before th●… conquest , by the laws of edward the confesso●… cap. . the king by his oaths was to do iustice 〈◊〉 the councel of the nobles of his realm . he also resolves , that the earls and barons in parliament a●… above the king , and ought to bridle him , when he exor●…tates from the laws . he further tells us , the peers an●… prelates have oft translated the crown from the right he●… . electing and crowning edward , who was illegitimate ; and putting by ethelred , the right heir after edgars decease . . electing and crowning canutus , a meer foreigner , in opposition to edmund the right heir to king ethelred . . harold and hardiknute , both elected kings successively without title ; edmund and alfred the right heirs being dispossessed . . the english nobility , upon the death of harold , enacted that none of the danish bloud should any more reign over them . . edgar etheling , who had best title , was rejected ; and harold elected and crowned king. . in the second and third year of edw. . the peers and nobles of the land , seeing themselves contemned , entreated the king to manage the affairs of the kingdome by the councel of his barons . he gave his assent , and sware to ratifie what the nobles ordained ; and one of their articles was , that he would thenceforward order all the affairs of the kingdom by the councel of his clergy and lords . . william rufus , finding the greatest part of the nobles against him , sware to lanfranke that if they would choose him for king , he would abrogate their over-hard laws . . the beginning , saith mr. pryn , of the charter of hen. . is observable ; henry by the grace of god of england , &c. know ye , that by the mercy of god and common councel of the barons of the kingdom , i am crowned king. . maud the empress , the right heir , was put by the crown by the prelates and barons , and stephen , earl of mortain , who had no good title , assembling the bishops and peers , promising the amendment of the law●… according to all their pleasures and liking , was by th●… all proclaimed king. . lewis of france crowned king by the barons in stead of king john. all these testimonies from mr. pryn may satisfie , that anciently the barons were the common councel ▪ or parliament of england . and if mr. pryn could have found so much antiquity , and proof for th●… knights , citizens , and burgesses , being of the common councel : i make no doubt but we should have heard from him in capital characters : but alas he meets not with so much as these names in those elder ages . he dares not say the barons were assigned by the people , councellors to the king ; for he tells us , every baron in parliament doth represent hi●… own person , and speaketh in behalf of himself alone ▪ but in the knights , citizens , and burgesses , are represented the commons of the whole realm : therefore every one of the commons hath a greater voice in parliament than the greatest earl in england . nevertheless maste●… pryn will be very well content if we will admi●… and swallow these parliaments of barons for the representative body of the kingdom ; and to that purpose he cites them , or to no purpose at all . but to prove the treachery and disloyalty of popish parliaments , prelates , and peers , to their kings : which i●… the main point , that master pryn by the title of hi●… book is to make good , and to prove . as to the second point ; which is , that untill the time of hen. . the commons were not called to parliament : besides , the general silence of antiquity which never makes mention of the commons coming to parliament untill that time ; our histories say , before his time only certain of the nobility were called to consultation about the most important affairs ▪ of the state : he caused the commons also to be assembled by knights , citizens , and burgesses of their own appointment : much to the same purpose writes sir walter raleigh , saying , it is held that the kings of england had no formal parliaments till about the th year of king hen. . for in his third year , for the marriage of his daughter , the king raised a tax upon ▪ every hide of land , by the advice of his privy councel alone . and the subjects ( saith he ) soon after this parliament was established , began to stand upon terms with their king , and drew from him by strong hand , and their swords , their great charter ; it was after ●…he establishment of the parliament , by colour of it , that ●…hey had so great daring . if any desire to know the ●…ause why hen. . called the people to parliament , ●…t was upon no very good occasion , if we believe sir walter raleigh ; the grand charter ( saith he ) was not originally granted regally and freely ; for king hen. . did but usurp the kingdom , and therefore the ●…etter to assure himself against robert his elder brother , ●…e flattered the people with those charters : yea , king john ●…hat confirmed them , had the like respect : for arthur d●… britain was the undoubted heir of the crown , upon whom john usurped : so these charters had their original ●…rom kings , de facto , but not de jure : and then afterwards his conclusion is , that the great charter had ▪ ●…rst an obscure birth by usurpation , and was fostered , and ●…ewed to the world by rebellion : in brief , the king cal●…ed the people to parliament , and granted them magna charta ; that they might confirm to him the crown . the third point consists of two parts ; first , that ●…he commons were not called unto parliament until hen. . dayes , this appears by divers of the prec●…dents formerly cited , to prove that the barons we●… the common councel . for though hen. . called a●… the people of the land to his coronation , and agai●… in the . or . year of his reign ; yet alwayes h●… did not so ; neither many of those kings that di●… succeed him , as appeareth before . secondly , for calling the commons by writ , find it acknowledged in a book , intituled , the privilege and practice of parliaments , in these words ; l●… ancient times after the king had summoned his parliament , innumerable multitudes of people did ma●… their access thereunto , pretending that privilege ●… right to belong to them . but king hen. . havi●… experience of the mischief , and inconveniences by occasion of such popular confusion , did take order that no●… might come to his parliament but those who were spec●…ally summoned . to this purpose it is observed b●… master selden , that the first writs we find accompani●… with other circumstances of a summons to parliamen●… as well for the commons as lords , is in the ●… hen. . in the like manner master cambden speaking of the dignity of barons hath these words king hen. . out of a great multitude which w●… seditious and turbulent , called the very best by writ ●… summons to parliament ; for he , after many troubles a●… vexations between the king himself , and simon ●… monefort , with other barons ; and after appeased : d●…decree and ordain , that all those earls and barons u●…to whom the king himself vouchsafed to direct h●… writs of summons should come to his parliament , an●… no others : but that which he began a little before h●… death , edward . and his successours constantly o●…served and continued . the said prudent king edwar●… summoned always those of ancient families , that were most wise , to his parliament ; and omitted their sons after their death , if they were not answerable to their parents in understanding . also master cambden in another place saith , that in the time of edw. . select men for wisdom and worth among the gentry were called to parliament , and their posterity omitted if they were defective therein . as the power of sending writs of summons for elections , was first exercised by hen. . so succeeding kings did regulate the elections upon such writs , as doth appear by several statutes , which all speak in the name and power of the kings themselves ; for such was the language of our fore-fathers . in ric. . c. . these be the words , the king willeth and commandeth all persons which shall have summons to come to parliament ; and every person that doth absent himself ( except he may reasonably and honestly excuse him to our lord the king ) shall be amerced , and otherwise punished . hen. . c. . our lord the king , at the grievous complaint of his commons , of the undue election of the knights of counties , sometimes made of affection of sheriffs , and otherwise against the form of the writs , to the great slander of the counties , &c. our lord the king , willing therein to provide remedy , by the assent of the lords and commons , hath ordained , that election shall be made in the full county-court , and that all that be there present , as well suitors as others , shall proceed to the election freely , notwithstanding any request , or command to the contrary ▪ hen. . c. . our lord the king ordained , that a sheriff that maketh an undue return , &c. shall incur the penalty of l. to be paid to our lord the king. h. . c. . our lord the king , by the advice and assent of the lords , and the special instance and request of the commons , ordained , that the knights of the shire be not chosen , unless they be resiant within the shire the day of the date of the writ : and that citizens and burgesses be resiant , dwelling , and free in the the same cities and burroughs , and no others , in any wise . hen. . c. . our lord the king , willing to provide remedy for knights chosen for parliament , and sheriffs , hath ordained , that they shall have their answer , and traverse to inquest of office found against them . hen. . c. . whereas elections of knights have been made by great out-rages , and excessive number of people , of which most part was of people of no value , whereof every of them pretend a voice equivalent to worthy knights , and esquires ; whereby man-slaughters , riots , and divisions among gentlemen shall likely be ▪ our lord the king hath ordained , that knights of shires be chosen by people dwelling in the counties , every of them having lands or tenements to the value of l. the year at the least , and that he that shall be chosen , shall be dwelling and resiant within the counties . . h. . our lord the king ordained , that knight●… be chosen by people dwelling , and having l. by the year within the same county . h. . c. . the king , willing to provide for the ease of them that come to the parliaments and councels of the king by his commandment , hath ordained that if any assault or fray be made on them that com●… to parliament , or other councel of the king ; the par●… ▪ which made any such affray or assault , shall pay doubl●… damages , and make fine and ransom at the kings wil●… . h. . c. . the king considering the statutes of h. . c. . & . hen. . c. . and the defaults of sheriffs in returning knights , citizens , and burgesses , ordained ; . that the said statutes should be duely kept . . that the sheriffs shall deliver precepts to maiors , and bayliffs to chuse citizens and burgesses . . the penalty of l. for a sheriff making an untrue return concerning the election of knights , citizens and burgesses . . the penalty of l , for maiors or bayliffs , making untrue returns . . due election of knights must be in the full county-court , between the hours of eight and eleven before noon . . the party must begin his suit within moneths after the parliament began . . knights of the shire shall be notable knights of the county , or such notable esquires , or gentlemen born of the said counties as shall be able to be knights , and no man to be such knight which standeth in the degree of a yeoman , and under . the last thing i observe in the writ for election of members for parliament , is , that by the express words of the writ , citizens and burgesses for the parliament were eligible at the county-court as well as knights of the shire ; and that not only free-holders , but all others , whosoever were present at the county-court , had voices in such elections : see the stat. . hen. . cap. . i have the longer insisted on the examination of the writ , being the power , and actions of the house of commons are principally justified by the trust which the free-holders commit unto them by virtue of this writ . i would not be understood to determine what power the house of commons doth , or may exercise if the king please : i confine my self only to the power in the writ . i am not ignorant that king hen. . in the cause of the duke of britain , and king iames in the business of the palatinate asked the councel of the house of commons ; and not only the house of commons , but every subject in particular by duty and allegiance , is bound to giv●… his best advice to his sovereign , when he is though●… worthy to have his councel asked . . edw. . nu . . all the merchants of england were summoned by writ to appear at westminster in proper person , to confer upon great business concerning the kings honour , the salvation of the real●… and of themselves . in passages of publick councel it is observable ( saith sir rob. cotton ) that in ancient times the kings of england did entertain the commons with weighty causes , thereby to apt and bind them to a readiness of charge ; and the commons to shun expence ha●… warily avoided to give advice . . edw. . the lords and commons were called to consult how the domestick quiet may be preserved , the marches of scotland defended , and th●… sea secured from enemies . the peers and commons having apart consulted , the commons desired not to be charged to councel of things of whic●… they had no cognisance ; de queux ils n' ont pas de cognisance . . edw. . justice thorp declaring to the pee●… and commons that the french war began by thei●… advice : the truce after by their assent accepted and now ended : the kings pleasure was to hav●… their counsel in the prosecution : the commons , being commanded to assemble themselves , and when they were agreed , to give notice to the king , and the lords of the councel ; after four days consultation , humbly desire of the king that he would be advised therein by the lords and others of more experience than themselves in such affairs . . ric. . the parliament was called to consult whether the king should go in person to rescue gaunt , or send an army . the commons , after two dayes debate , crave a conference with the lords , and sir thomas puckering ( their speaker ) protests , that councels for war did aptly belong to the king and his lords ; yet since the commons were commanded to give their advice , they humbly wished a voyage by the king. . ric. . at the second session , the commons are willed to advise upon view of articles of peace with the french ; whether war or such amity should be accepted ; they modestly excuse themselves , as too weak to counsel in so weighty causes . but charged again , as they did tender their honour and the right of the king ; they make their answer , giving their opinions , rather for peace , than war. for fuller manifestation of what hath been said touching the calling , election , and power of the commons in parliament , it is behooful to observe some points delivered by sir edw. coke in his treatise of the jurisdiction of parliaments ; where , first , he fairly begins , and lays his foundation , that the high court of parliament consisteth of the kings majesty sitting there , and of the three estates ; . the lords spiritual . . the lords temporal . . and the commons . hence it is to be gathered , that truly and properly it cannot be called the high court of parliament , but whilst the king is sitting there in person : so that the question now a days , whether the parliament be above the king , is either false or idle : false , if you exclude , and idle if you include the king's person in the word parliament : the case truly put , and as it is meant , is , whether the three estates ( o●… which is all one , the lords and commons ) assembled in parliament be above the king : and not whether the king with the three estates be above the king : it appears also that they are much mistaken , who reckon the king one of the three estates as mr. pryn , pag. . and many others do ; for the three estates make the body , and the king is caput ▪ principium , & finis parliamentor , as confesseth sir edw. coke . secondly , sir edw. coke delivers , that certain it is , both houses at first sate together , and that it appears in edward the third's time , the lords and commons sat●… together , and the commons had no continual speaker . if he mean , the lords and commons did sit , and vote together in one body ; few there be that will believe it , because the commons never were wont to lose , or forego any of their liberties , or privileges ; and for them to stand now with their hats in their hands ( which is no magistratical posture ) there , where they were wont to sit and vote , is an alteration not imaginable to be indured by the commons . it may be , in former times , when the commons had no constant speaker , they were oft , and perhaps for the most part , in the same chamber , and in the presence of the lords , to hear the debates and consulations of the great councel , but not to sit , and vote with them : for when the commons were to advise among themselves , the chapter-house of the abby of westminster was oft-times their place to meet in , before they had a settled house , and their meetings not being very frequent , may be the reason , i conceive , why the name of the house of commons is not of such great antiquity , or taken notice of ; but the house of lords was only called the parliament-house : and the treatise called , modus tenendi parliamentum , speaks of the parliament as but of one house only . the house , where now the commons sit in westminster , is but of late use , or institution : for in edward the sixth's dayes it was a chappel of the colledge of saint stephen , and had a dean , secular canons and chorists , who were the kings quire at his palace at westminster , and at the dissolution were translated to the kings chappel at white-hall . also i read , that westminster-hall being out of repair , ric. . caused a large house to be builded betwixt the clock-tower , and the gate of the great old hall in the midst of the palace court : the house was long and large , made of timber , covered with tiles , open on both sides , that all might see and hear what was both said and done : four thousand archers of cheshire , which were the kings own guard , attended on that house , and had bouche a court , and d. by the day . thirdly , he saith , the commons are to chuse their speaker , but seeing after their choice the king may refuse him , the use is ( as in the conge d'eslire of a bishop ) that the king doth name a discreet , learned man whom the commons elect : when the commons have chosen , the king may allow of his excuse , and disallow him , as sir john popham was , ( saith his margin . ) fourthly , he informs us , that the first day of the parliament four iustices assistants , and two civilian●… ( masters of the chancery ) are appointed receivers 〈◊〉 petitions , which are to be delivered within six dayes following : and six of the nobility , and two bishops , calling to them the kings learned councel , when nee●… should be , to be tryers of the said petitions , whether the●… were reasonable , good , and necessary to be offered and propounded to the lords . he doth not say , that any 〈◊〉 the commons were either receivers , or tryers 〈◊〉 petitions : nor that the petitions were to be propounded to them , but to the lords . fifthly , he teacheth us , that a knight , citizen , 〈◊〉 burgess , cannot make a proxy , because he is electe●… and trusted by multitudes of people : here a questio●… may be , whether a committee , if it be trusted to 〈◊〉 any thing , be not a proxy ? since he saith , the hi●… power of parliament to be committed to a few , is hold●… to be against the dignity of parliaments ; and that 〈◊〉 such commission ought to be granted . sixthly , he saith , the king cannot take notice of 〈◊〉 thing said , or done in the house of commons , but by 〈◊〉 report of the house . surely , if the commons sa●… with the lords , and the king were present , 〈◊〉 might take notice of what was done in his presence . and i read in vowel , that the old usage w●… that all the degrees of parliament sate together , 〈◊〉 every man that had there to speak , did it openly , bef●… the king and his whole parliament . in the eliz. there was a report , that the commons were against the subsidies , which was to●… the queen : whereupon , sir henry knivet said , it should be a thing answerable at the bar for any man to report any thing of speeches , or matters done in the house . sir john wolley liked the motion of secrecy ; except only the queen , from whom , he said , there is no reason to keep any thing : and sir robert cecil did allow , that the councel of the house should be secretly kept , and nothing reported in malam partem . but if the meaning be , that they might not report any thing done here to the queen , he was altogether against it . seventhly , he voucheth an enditement or information in the kings bench against of the commons , for departing without license from parliament , contrary to the kings inhibition : whereof six submitted to their fines , and edmund ployden pleaded , he remained continually from the beginning to the end of the parliament : note , he did not plead to the jurisdiction of the court of kings bench , but pleaded his constant attendance in parliament , which was an acknowledgment , and submitting to the jurisdiction of that court : and had been an unpardonable betraying of the privileges of parliament by so learned a lawyer , if his case ought only to be tryed in parliament . eighthly , he resolves , that the house of lords in their house have power of iudicature , and the commons in their house : and both houses together . he brings records to prove the power of judicature of both houses together , but not of either of them by it self . he cites the edw. . for the judicature of both houses together : where nicholas de segrave was adjudged per praelatos , comites , & barones , & alios de concilio , by the prelates , earls and barons , and others of the councel . here is no mention of the judgment of the commons . others of th●… councel , may mean , the kings privy councel , 〈◊〉 his councel learned in the laws , which are called by their writs to give counsel ; but so are not the commons . the judgment it self saith , nichol●… de segrave confessed his fault in parliament , and submitted himself to the kings will : thereupo●… the king , willing to have the advice of the earl●… barons , great men , and others of his councel , enjoyned them by the homage , fealty , and alleg●…ance which they owed , that they should faithfull counsel him what punishment should be inflicte●… for such a fact : who all , advising diligently , sa●… that such a fact deserves loss of life and member●… thus the lords ( we see ) did but advise the kin●… what judgment to give against him that deserte●… the kings camp to fight a duel in france . ninthly , he saith , of later times , see divers not ab●… iudgments at the prosecution of the commons by t●… lords : where the commons were prosecutors , the●… were no judges , but ( as he termes them ) gener●… inquisitors , or the grand inquest of the kingdom . th●… judgments he cites are but in king iames his daye●… and no elder . tenthly , also he tells us , of the iudicature in t●… house of commons alone ; his most ancient preceden●… is but in queen elizabeths reign , of one tho. lon●… who gave the maior of westbury l. to be elect●… burgess . eleventhly , he hath a section , entitled , the hous●… of commons ( to many purposes ) a distinct court : an●… saith , nota , the house of commons to many purposes , 〈◊〉 distinct court : of those many purposes he tells but one that is , it uses to adjourn it self . commissioners tha●… be but to examine witnesses , may adjourn themselves , yet are no court. twelfthly , he handles the privileges of parliament , where the great wonder is , that this great master of ●…he law , who hath been oft a parliament-man , could ●…ind no other , nor more privileges of parliament ●…ut one , and that is , freedom from arrests : which , he ●…aith , holds , unless in three cases , treason , felony , and ●…he peace . and for this freedom from arrests , he cites antient precedents for all those in the house of lords , but he brings not one precedent at all for the commons freedom from arrests . it is behooful for a free-holder to consider what power is in the house of peers ; for although the free-holder have no voice in the election of the lords , yet if the power of that house extend to make ordinances that bind the free-holders , it is necessary for him to enquire what and whence that power is , and how far it reacheth : the chief writ of ●…ummons to the peers was in these words , carolus dei gratia , &c. reverendissimo in christo patri g. eadem gratia archiepiscopo cantuarien●…i , totius angliae primati & metropolitano , salutem . quia de advisamento & assensu concilii nostri , pro qui●…usdam arduis & urgentibus negotiis , nos & statum & defensionem regni nostri angliae , & ecclesiae anglica●…ae concernentibus , quoddam parliamentum nostrum apud w. &c. teneri ordinavimus , & ibidem vobiscum , & cum ●…aeteris praelatis , magnatibus & proceribus dicti regni nostri angliae colloquium habere , & tractatum : vobis ●…n fide , & dilectione quibus nobis tenemini firmiter injungendo mandamus , quod consideratis dictorum negotioru●… arduitate , & periculis imminentibus , cessante quacunqu●… excusatione dictis die & loco personaliter intersitis , nobiscum & cum caeteris praelatis , magnatibus , & procerib●… praedictis , super dictis negotiis tractaturi , vestrumque concilium impensuri , & hoc sicut nos & honorem nostr●…ac salvationem regni praedicti , ac ecclesiae sanctae , expeditionemque dictorum negotiorum diligitis , nullatenus omittati●… praemonentes decanum & capitulum ecclesiae vestrae ca●…tuariensis , ac archidiacanos , totumque clerum vestrae di●…cesis , quod idem decanus & archidiaconi in propriis pe●…sonis suis , ac dictum capitulum per unum , idemque cler●… per duos procuratores idoneos , plenam & sufficientem po●… statem ab ipsis capitulo & clero habentes , praedictis die ●… loco personaliter intersint , ad consentiendum hiis quae tu●…ibidem de commune concilio ipsius regni nostri , divin●… favente clementia , contigerint ordinari . teste meipso ap●… west . &c. charles by the grace of god , &c. to the mo●… reverend father in christ w. by the sam●… grace arch-bishop of canterbury , primate and metropolitan of all england , health . whereas by th●… advice and assent of our councel , for certain difficult and urgent businesses concerning us , the stat●… and defence of our kingdom of england , and 〈◊〉 the english church : we have ordained a certa●… parliament of ours to be holden at w. &c. a●… there to have conference , and to treat with you th●… prelats , great men , and peers of our said kingdo●… we straitly charge and command , by the fai●… and love by which you are bound to us , that co●…sidering the difficulties of the businesses aforesai●… and the imminent dangers , and setting aside all excuse you be personally present at the day and place aforesaid , to treat and give your counsel concerning the said businesses : and this , as you love us and our honour , and the safeguard of the foresaid kingdom and church , and the expedition of the said businesses , you must no way omit . forewarning the dean and chapter of your church of canterbury , and the arch-deacons , and all the clergy of your diocese , that the same dean , and the arch-deacon in their proper persons , and the said chapter by one , and the said clergy by two fit proctors , having full and sufficient power from them the chapter and clergy , be personally present at the foresaid day and place , to consent to those things , which then and there shall happen by the favour of god , to be ordained by the common councel of our kingdom . witness our self ●…t westm. the same form of writ mutatis mutandis , concluding with , you must no way omit . witness , &c. ●…s to the temporal barons : but whereas the spiritu●…l barons are required by the faith and love ; the temporal are required by their allegiance or homage . the difference between the two writs is , that the lords are to treat and to give counsel ; the commons ●…re to perform and consent to what is ordained . by this writ the lords have a deliberative or a ●…onsultive power to treat , and give counsel in difficult businesses : and so likewise have the judges , barons ●…f the exchequer , the kings councel , and the ma●…ters of the chancery , by their writs . but over and ●…esides this power , the lords do exercise a decisive or iudicial power , which is not mentioned or found in their writ . for the better understanding of these two different powers , we must carefully note the distinction between a iudge and a counsellor in a monarchy : the ordinary duty , or office of a iudge is to give judgment , and to command in the place of the king ; but the ordinary duty of a counsellor is to advise the king what he himself shall do , or cause to be done : the iudge represents the kings person in his absence , the counsellor in the kings presence gives his advice : iudges by their commission o●… institution are limited their charge and power , and in such things they may judge , and cause their judgments to be put in execution : but counsellors have no power to command their consultations to b●… executed , for that were to take away the sovereignty from their prince , who by his wisdom is to weigh●… the advice of his councel , and at liberty to resolv●… according to the judgment of the wiser part of hi●… councel , and not always of the greater : in a word ▪ regularly a counsellor hath no power but in th●… kings presence , and a iudge no power but out o●… his presence ; these two powers , thus distinguished ▪ have yet such correspondency , and there is so nee●… affinity between the acts of judging , and counselling ; that although the ordinary power of the judg●… is to give judgment : yet by their oath they ar●… bound in causes extraordinary , when the king pleaseth to call them , to be his counsellors ; and o●… the other side , although the proper work of a counsellor be only to make report of his advice to his sovereign , yet many times for the ease only , and by the permission of the king , counsellors are allowed to judge , and command in points wherein ordinarily they know the mind of the prince ; and what they do is the act of the royal power it self : for the councel is always presupposed to be united to the person of the king , and therefore the decrees of the councel are styled , by the king in his privy councel . to apply this distinction to the house of peers : we find originally they are called as counsellors to the king , and so have only a deliberative power specified in their writ , and therefore the lords do only then properly perform the duty for which they are called , when they are in the kings presence , that he may have conference and treat with them : the very words of the writ are , nobiscum ac cum praelatis , magnatibus & proceribus praedictis super dictis negotiis tractaturi vestrumque concilium impensuri , with us and with the prelates , great men and peers to treat and give your councel : the word nobiscum implieth plainly the kings presence . it is a thing in reason most absurd , to make the king assent to the judgments in parliament , and allow him no part ●…n the consultation ; this were to make the king ●… subject . councel loseth the name of councel , ●…nd becomes a command if it put a necessi●…y upon the king to follow it : such imperious councels , make those that are but counsellors ●…n name to be kings in fact : and kings themselves to be but subjects . we read in sir ro●…ert cotton , that towards the end of the saxons , and ●…he first times of the norman kings , parliaments stood 〈◊〉 custom-grace fixed to easter , whitsontide , and christmas ; and that at the kings court , or palace , parliaments sate in the presence , or privy chamber from whence he infers , an improbability to believe the king excluded his own presence ; and unmannerly f●… guests to bar him their company who gave them the●… entertainment . and although now a-days the parliament sit not in the court where the kings houshol●… remains , yet still even to this day , to shew that parliaments are the kings guests , the lord steward o●… the kings houshold keeps a standing table to entertain the peers during the sitting of parliament ; and he alone , or some from , or under him , as the treasurer , or comptroller of the kings houshold take●… the oaths of the members of the house of commo●… the first day of the parliament . sir richard s●…roop steward of the houshold of our sovereign lord the king , by the commandment of the lords sitting in full parliament i●… the great chamber , put i. lord gomeniz and william weston to answer severally to accusations brough●… against them . the necessity of the king's presence in parliamen●… appears by the desire of parliaments themselves i●…former times ; and the practice of it sir robert cotto●… proves by several precedents : whence he conclude●… that in the consultations of state , and decisions of private plaints , it is clear from all times , the king w●… not only present to advise , but to determine also . whensoever the king is present , all power of judging which is derived from his , ceaseth : the votes of the lords may serve for matter of advice , the fina●… judgment is only the kings . indeed , of late years ▪ queen mary , and queen elizabeth , by reason of thei●… sex , being not so fit for publick assemblies , have brought it out of use , by which means it is com●… to pass , that many things which were in former times acted by kings themselves , have of late been left to the judgment of the peers ; who , in quality of judges extraordinary , are permitted for the ease of the king , and in his absence , to determine such matters as are properly brought before the king himself sitting in person , attended with his great councel of prelates and peers . and the ordinances that are made there , receive their establishment either from the kings presence in parliament , where his chair of state is constantly placed ; or at least from the confirmation of him , who in all courts , and in all causes is supream judge . all judgement is by , or under him ; it cannot be without , much less against his approbation . the king only and none but he , if he were able , should judge all causes ; saith bracton , that ancient chief justice in hen. . time . an ancient precedent i meet with cited by master selden , of a judicial proceeding in a criminal cause of the barons before the conquest , wherein i observe the kings will was , that the lords should be judges , ●…n the cause wherein himself was a party ; and he ●…atified their proceeding : the case was thus , earl godwin having had a trial before the lords under king hardicanute , touching the death of alfred ( son to king ethelbert , and brother to him who was afterward edward the confessor ) had fled out of england ; and upon his return , with hope of edward the confessor's favour , he solicited the lords ●…o intercede for him with the king ; who ( consulting together ) brought godwin with them before the king to obtain his grace and favour : but the king ▪ ●…resently , as soon as he beheld him , said , thou traytor godwin , i do appeal thee of the death of my brother alfred , whom thou hast most trayterously slain ; then godwin excusing it , answered , my lord the king , may it please your grace , i neither betrayed nor killed your brother , whereof i put my self upon the iudgment of your court : then the king said , you noble lords , earls , and barons of the land , who are my liege men now gathered here together , and have heard my appeal , and godwins answer , i will that in this appeal between us , ye decree right iudgment , and do true iustice. the earls and barons treating of this among themselves , were of differing judgments ; some said that godwin was never bound to the king either by homage , service , or fealty , and therefore could not be his traytor , and that he had not slain alfred with his own hands : others said , that neither earl nor baron , nor any other subject of the king could wage his war by law against the king in his appeal ; but most wholly put himself into the kings mercy , and offer competent amends . then leofric consul of chester , a good man before god and the world , said , earl godwin next to the king , is a man of the best parentage of all england , and he cannot deny but that by his counsel alfred the kings brother was slain , therefore for my part i consider , that he and his son , and all we twelve earls who are his friends and kinsmen , do go humbly before the king , laden with so much gold and silver as each of us can carry in our arms , offering him that for his offence , and humbly praying for pardon ; and he will pardon the earl , and taking his homage and fealty , will restore him all his lands . all they in this form lading themselves with treasure , and coming to the king , did shew the manner and order of their consideration , to which , the king not willing to contradict , did ratifie all that they had judged . hen. . in lent there was an assembly of all the spiritual and temporal barons at westminster , for the determination of that great contention between alfonso king of castile , and sancho king of navarre , touching divers castles , and territories in spain , which was by compromise submitted to the judgment of the king of england . and the king , consulting with his bishops , earls , and barons , determined it ( as he saith ) himself in the first person , in the exemplification of the judgement . of king iohn also , that great controversie touching the barony that william of moubray claimed against william of stutvil , which had depended from the time of king hen. . was ended by the councel of the kingdom , and will of the king : concilio regni , & voluntate regis . the lords in parliament adjudge william de weston to death for surrendring barwick castle , but for that our lord the king was not informed of the manner of the judgment , the constable of the tower , allen buxall , was commanded safely to keep the said william untill he hath other commandment from our lord the king. ric. . also the lords adjudged iohn lord of gomentz for surrendring the towns , and castles of ardee : and for that he was a gentleman , and bannaret , and had served the late king , he should be beheaded , and for that our lord the king was not informed of the manner of the iudgment , the execution thereof shall be respited untill our lord the king shall be informed . it is commanded to the constable of the tower , safely to keep the said john , untill he hath other commandement from our lord the king. in the case of hen. spencer bishop of norwich , ric. . who was accused for complying with the french , and other failings ; the bishop complained , what was done against him , did not pass by the assent and knowledge of the peers ; whereupon it was said in parliament , that the cognisance and punishment of his offence did , of common right , and antient custom of the realm of england , solely and wholly belong to our lord the king , and no other : le cognisance & punissement de commune droit & auntienne custome de royalme de engleterre , seul & per tout apperteine au roy nostre seignieur , & a nul autre . in the case of the lord de la ware , the judgment of the lords was , that he should have place next after the lord willoughby of erisbe , by consent of all , except the lord windsor : and the lord keeper was required to acquaint her majesty with the determination of the peers , and to know her pleasure concerning the same . the inference from these precedents , is , that the decisive or iudicial power exercised in the chamber of peers , is merely derivative , and subservient to the supreme power , which resides in the king , and is grounded solely upon his grace and favour : for howsoever the house of commons do alledge their power to be founded on the principles of nature , in that they are the representative body of the kingdom ( as they say ) and so being the whole , may take care , and have power by nature to preserve themselves : yet the house of peers do not , nor cannot make any such the least pretence , since there is no reason in nature , why amongst a company of men who are all equal , some few should be picked out to be exalted above their fellows , and have power to govern those who by nature are their companions . the difference between a peer and a commoner , is not by nature , but by the grace of the prince : who creates honours , and makes those honours to be hereditary ( whereas he might have given them for life onely , or during pleasure , or good behaviour ) and also annexeth to those honours the power of having votes in parliament , as hereditary counsellours , furnished with ampler privileges than the commons : all these graces conferred upon the peers , are so far from being derived from the law of nature , that they are contradictory and destructive of that natural equality and freedom of mankind , which many conceive to be the foundation of the privileges and liberties of the house of commons : there is so strong an opposition between the liberties of grace and nature , that it had never been possible for the two houses of parliament to have stood together without mortal enmity , and eternal jarring , had they been raised upon such opposite foundations : but the truth is , the liberties and privileges of both houses have but one , and the self same foundation , which is nothing else but the meer and sole grace of kings . thus much may serve to shew the nature and original of the deliberative and decisive power of the peers of the kingdom . the matter about which the deliberative power is conversant , is generally the consulting and advising upon any urgent business which concerns the king , or defence of the kingdom : and more especially sometimes in preparing new laws ; and this power is grounded upon the writ . the décisive power is exercised in giving judgment in some difficult cases ; but for this power of the peers , i find no warrant in their writ . whereas the parliament is styled the supreme court it must be understood properly of the king sitting in the house of peers in person ; and but improperly of the lords without him : every supreme court must have the supreme power , and the supreme power is alwayes arbitrary ; for that is arbitrary which hath no superiour on earth to control●… it . the last appeal in all government , must still b●… to an arbitrary power , or else appeals will b●… in infinitum , never at an end . the legislative power is an arbitrary power , for they are termini convertibiles . the main question in these our dayes is , where this power legislative remains ? or is placed ; upon conference of the writs of summons for both houses , with the bodies and titles of our ancient acts of parliament , we shall find the power of making laws rests solely in the king. some affirm , that a part of the legislative power is in either of the houses ; but besides invincible reason from the nature of monarchy it self , which must have the supreme power alone ; the constant antient declaration of this kingdom is against it . for howsoever of later years in the titles and bodies of our acts of parliament it be not so particularly expressed who is the author and maker of our laws , yet in almost all our elder statutes it is precisely expressed , that they are made by the king himself : the general words used of later times , that laws are made by authority of parliament , are particularly explained in former statutes , to mean , that the king ordains , the lords advise , the commons consent , as by comparing the writs with the statutes that expound the writs , will evidently appear . magna charta begins thus , henry by the grace of god , know ye , that we of our meer and free will have given these liberties . in the self-same style runs charta de foresta , and tells us the author of it . the statute de scaccario h. . begins in these words , the king commandeth , that all bailiffs , sheriffs , and other officers , &c. and concerning the justices of chester , the king willeth &c. and again , he commandeth the treasurer and barons of the exchequer upon their allegiance . the stat. of marlborough , hen. . goeth thus : the king hath made these acts , ordinances , and statutes , which he willeth to be observed of all his subjects , high and low . edw. . the title of this statute is , these are the acts of king edward ; and after it follows , the king hath ordained these acts ; and in the first chapter , the king forbiddeth and commandeth , that none do hurt , damage , or grievance ●…o any religious man , or person of the church : and in the thirteenth chapter , the king prohibiteth that none do ravish or take away by force , any maid within age . edw. . it is said , our sovereign lord the king hath established these acts , commanding they be ●…bserved within this realm : and in the fourteenth chap. the words are , the king of his special grace granteth , that the citizens of london shall recover in an assise , damage with the land. the stat. of west . . saith , our lord the king hath ordained , that the will of the giver be observed and in the . chap. our lord the king hath ordained , that a woman after the death of her husband shal recover by a writ of entry . the stat. of quo warranto saith , our lord the king at his parliament , of his special grace , and for affection which he beareth to his prelates , earls , and barons , and others , hath granted , that they that have liberties by prescription shall enjoy them . in the stat. de finibus levatis , the kings words are , we intending to provide remedy in our parliament have ordained , &c. . edw. . c. . the king wills , that the chancellor , and the iustices of the bench shall follow him ▪ so that he may have at all times some neer unto him tha●… be learned in the laws : and in chap. . the words are , our lord the king , after full conference and debate had with his earls , barons , nobles , and other great men , by their whole consent , hath ordained &c. the stat. de tallagio ( if any such statute there be ) speaks in the kings person , no officer of ours ▪ no tallage shall be taken by us ; we will and grant. . edw. . begins thus , our lord the king willeth and commandeth . the stat. of . the same king , saith , our lord the king , by the assent of the prelates , earls , and other great states , hath ordained . . edw. . it is provided by our lord the king and his iustices . the stat. of carlile saith , we have sent our command in writing firmly to be observed . . edw. . begins thus , king edw. . at his parliament at the request of the commonalty by their petition before him , and his councel in parliament , hath granted , &c. and in the th chap. the king willeth , that no man be charged to arm himself otherwise than he was wont . . edw. . our lord the king , at the request of his people , hath established these things , which he wills to be kept . . of the same king there is this title , our lord the king by the assent &c. and by the advice of his councel being there , hath ordained , &c. in his year , it is said , because our lord king edw. . hath received by the complaint of the prelates , earls , barons ; also at the shewing of the knights of the shires , and his commons by their petition put in his parliament , &c. hath ordained , by the assent &c. at the request of the said knights and commons , &c. the same year in another parliament you may find , these be the articles accorded by our lord the king , with the assent , &c. at the request of the knights of the shires , and the commons by their petition ●…ut in the said parliament . in the year-book edw. . . pl. . it is said , the king makes the laws by the assent of the peers and commons ; and not the peers and commons . the stat. of . ric. . hath this beginning , rich●…d the . by the assent of the prelates , dukes , earls and barons , and at the instance and special request of ●… commons , ordained . there being a statute made ric. . c. . against lollards , in the next year the commons petition him , supplient les commons que come un estatute fuit fait , &c. the commons beseech , that whereas a statute was made in the last parliament , &c. which was never assented to , nor granted by the commons , but that which was done therein was done without their assent . in this petition the commons acknowledge it a statute , and so call it , though they assented not to it . ric. . nu . . the commons desire , some pursuing to make a law which they conceive hurtful to the commonwealth ; that his majesty will not pass it . as for the parliaments in hen. . hen. . hen. . edw. . and ric. . reigns , the most of them do agree in this one title , our lord the king by the advice and assent of his lords , and at the special instance and request of the commons , hath ordained . the precedents in this point are so numerous that it were endless to cite them . the statutes in hen. . days do for the most part agree , both in the titles and bodies of the acts ▪ in these words : our lord the king by the assent of the lords spiritual and temporal , and the commons i●… parliament assembled , and by the authority of the same , hath ordained . unto this kings time we find the commons very often petitioning , but not petitioned unto . the first petition made to the commons that i meet with among the statutes , is but in the middle of this king hen . reign , which was so well approved , that the petition it self is turned into ●… statute : it begins thus , to the right worshipfu●… commons in this present parliament assembled sheweth to your discreet wisdoms , the wardens of the fellowship of the craft of upholsters within london , &c. this petition , though it be directed to the commons in the title ; yet the prayer of the petition is turned to the king , and not to the commons ; for it concludes , therefore it may please the kings highness by the advice of the lords spiritual and temporal , and his commons in parliament , &c. next for the statutes of hen. . they do most part agree , both in their titles , and the bodies of the acts , with those of his father king hen. . lastly , in the statutes of edw. . qu. mary , q. elizabeth , k. iames , and of our sovereign lord the king that now is , there is no mention made in their titles of any assent of lords and commons , or of any ordaining by the king , but only in general terms it is said , acts made in parliament : or thus , at the parliament were enacted : yet in the bodies of many of these acts of these last princes , there is sometimes mention made of consent of lords and commons , in these or the like words : it is enacted by the king , with the assent of the lords and commons ; except only in the statutes of our lord king charles , wherein there is no mention , that i can find , of any consent of the lords and commons ; or ordaining by the king : but the words are , be it enacted by authority of parliament : or else , be it enacted by the king , the lords spiritual and temporal , and commons ; as if they were all fellow-commissioners . thus it appears , that even till the time of k. ed. . who lived but in our fathers dayes , it was punctually expressed in every king's laws , that the statutes & ordinances were made by the king. and withal we may see by what degrees the styles , and titles o●… acts of parliament have been varied , and to whose disadvantage . the higher we look , the more absolute we find the power of kings in ordainin●… laws : nor do we meet with at first so much as th●… assent or advice of the lords mentioned . nay , 〈◊〉 we cast our eye upon many statutes of those that b●… of most antiquity , they will appear as if they we●… no laws at all ; but as if they had been made only to teach us , that the punishments of many offenc●… were left to the meere pleasure of kings . the punitive part of the law , which gives all the vigo●… and binding power to the law , we find committed by the statutes to the kings meer will and pleasure , as if there were no law at all . i will offer a few precedents to the point . edw. . c. . saith , that sheriffs , coroners , a●… bailiffs , for concealing of felonies , shall make grievo●… fines at the kings pleasure . chap. . ordains , that such as be found culpabl●… of ravishing of women , shall fine at the kings pleasure . chap. . saith , the penalty for detaining a priso●…er that is mainpernable , is a fine at the kings pleasure , or a grievous amercement to the king ; and , he th●… shall take reward for deliverance of such , shall be at th●… great mercy of the king. chap. . offenders in parks or ponds shall ma●… fines at the kings pleasure . chap. . committers of champerty , and extortioners , are to be punished at the kings pleasure . chap. . purveyors , not paying for what they tak●… shall be grievously punished at the kings pleasure . chap. . the king shall punish grievously the sheriff , and him that doth maintain quarrels . chap. . the king shall grant attaint in plea of land where it shall seem to him necessary . edw. . saith , whereas of late , before certain persons deputed to treat upon debates between us and certain great men , it was accorded , that in our next parliament provision shall be made by us , and the common assent of the prelates , earls , and barons , that in all parliaments for ever , every man shall come without force and armour . and now in our next parliament the prelates , earls , barons , and commonalty have said , that to us it belongeth , through our royal signory , straitly to defend force of armour at all times , when it shall please us , and to punish them which shall do otherwise , and hereunto they are bound to aid us their sovereign lord at all seasons when need shall be . edw. . takers away of nuns from religious houses , fined at the kings will. if by the default of the lord that will not avoid the dike , underwoods , and bushes in high-wayes , murder be done , the lord shall make fine at the kings pleasure . edw. . if a gold-smith be attainted for not assaying , touching , and working vessels of gold , he shall be punished by ransome at the kings pleasure . hen. . the commons desire they may have answer of their petitions before the gift of any subsidy ; to which the king answers , he would conferr with the lords , and do what should be best according to their ad●…ice ; and the last day of parliament he gave this an●…er , that that manner of doing had not been seen , nor used in no time of his progenitors or predecessors , that they should have any answer of then petitions , or knowledge of it before they have shewed , and finished all their other business of parliament , be it of any grant , business , or otherwise , and therefore the king would not in any wayes change the good customs and usages made and used of antient times . hen. . c. . whereas one savage did beat and maime one richard chedder esquire , menial servan●… to tho. brook , knight of the shire for somerset-shire , the statute saith , savage shall make fine and ransom at the kings pleasure . hen. . it is said , potestas principis non est inclusa legibus , the power of the prince is not included in the laws . hen. . nu . . we read of a restitution i●… bloud , and lands of william lasenby , by the king , by the assent of the lords spiritual , and commons ; omitting the lords temporal . hen. . in a law made , there is a clause , that it is the kings regalty to grant or deny such of their petitions as pleaseth himself . hen. . c. . an ordinance was made for to endure as long as it shall please the king. hen. . c. . hath this law , the king o●… sovereign lord , calling to his remembrance the duty of allegiance of his subjects of this his realm , and that by reason of the same they are bound to serve their prince and sovereign lord for the time being in his wars , for the defence of him , and the land , against every rebellion , power , and might reared against him , and with him to enter and abide in service in battel , if case so require ; and that for the same service , what fortune ever fall by chance in the same battel , against the mind and will of the prince ( as in this land some time past hath been seen ) that it is not reasonable , but against all laws , reason , and good conscience , that the said subjects , going with their sovereign lord in wars , attending upon him in his person , or being in other places , by his commandement within the land , or without ; any thing should lose or forfeit , for doing their true duty and service of allegiance ; be it therefore enacted , that no person that shall attend upon the king , and do him true service , shall be attainted therefore of treason , or any other offence by act of parliament , or otherwise . also the chap. of the same year saith , where every subject by the duty of his allegiance is bounden to serve and assist his prince and sovereign lord at all seasons when need shall require , and bound to give attendance upon his royal person , to defend the same when he shall fortune to go in person in war for defence of the realm , or against his rebels and enemies , for the subduing and repressing of them , and their malitious purpose . christopher wray , serjeant at law , chosen speaker , eliz. in his speech to her majesty , said , that for the orderly government of the commonwealth , three things were necessary : . religion . . authority . . law. by the first , we are taught not only our duty to god , but to obey the queen , and that not only in temporals , but in spirituals , in which her power is absolute . mr. grivel in the eliz. said in parliament , he ●…ished not the making of many laws ; since the more we make , the less liberty we have our selves ; her majesty not being bound by them . for further proof that the legislative power is proper to the king , we may take notice , that in antient time , as sir edw. coke saith , all acts of parliament were in form of petitions : if the petitions were from the commons , and the answer of them the king 's , it is easie thereby to judge who made the act of parliament : also sir io. glanvil affirms , that in former times the course of petitioning the king was this , the lords and speaker , either by words or writing , preferr'd their petition to the king ; this then was called the bill of the commons , which being received by the king , part he received , part he put out , and part he ratified ; for as it came from him , it was drawn into a law. also it appears , that provisions , ordinances , and proclamations , made heretofore out of parliament , have been alwayes acknowledged for laws and statutes : we have amongst the printed statutes , one called the statute of ireland , dated at westminster , feb. hen. . which is nothing but a letter of the king to gerard son of maurice justicer of ireland . the explanations of the statute of gloucester made by the king and his iustices only , were received alwayes for statutes , and are still printed with them . also the statute made for the correction of the twelfth chapter of the statute of gloucester , was signed under the great seal , and sent to the justices of the bench after the manner of a writ patent , with a certain writ closed , dated by the kings hand at westminster , maii edw. . requiring that they should do and execute all and every thing contained in it , though the same do not accord with the stat. of gloucester in all things . the provisions of merton made by the king at an assembly of prelates , and the greater part of the earls and barons , for the coronation of the king , and his queen elinor , are in the form of a proclamation , and begin provisum est in curia domini regis apud merton . hen. . a provision was made , de assisa praesentationis , which was continued and allowed for a law untill the stat. of west . . which provides the contrary in express words . in the old statutes it is hard to distinguish what laws were made by kings in parliament , and what out of parliament : when kings called peers only to parliament , and of those how many , or whom they pleased , ( as it appears anciently they did ) it was no easie matter to put a difference between a councel-table , and a parliament : or between a proclamation and a statute : yet it is most evident , that in old times there was a distinction between the kings special or privy councel , and his common councel of the kingdom : and his special councel did sit with the peers in parliament , and were of great and extraordinary authority there . in the stat. of westm. . it is said , these are the acts of k. edw. . made at his first parliament by his councel , and by the assent of bishops , abbots , priors , earls , barons , and all the commonalty of the realm . the stat. of acton burnell hath these words , the king for himself , and by his councel , hath ordained and established . in articulis super chartas , when the great charter was confirmed at the request of the prelates , earls , and barons , are found these two provisions : . nevertheless the king and his councel do not intend by reason of this statute to diminish the kings right . . notwithstanding all these things before-mentioned , or any part of them , both the king and his councel , and all they that were present , will and intend , that the right and prerogative of his crown shall be saved to him in all things . the stat. of escheators hath this title , at the parliament of our sovereign lord the king , by his councel it was agreed , and also by the king himself commanded . edw. . where magna charta was confirmed , this preamble is found , at the request of the commonalty , by their petition made before the king and his councel in parliament , by the assent of the prelates , earls , and barons , &c. the statute made at york edw. . goeth thus : whereas the knights , citizens , and burgesses desired our sovereign lord the king in his parliament by their petition , &c. our sovereign lord the king , desiring the profit of his people , by the assent of his prelates , earls , barons , and other nobles of his realm , and by the advice of his councel being there , hath ordained . . edw. . in the statute of purveyors , where the king , at the request of the lords and commons , made a declaration what offences should be adjudged treason : it is there further said , if per-case any man ride armed with men of arms against any other to slay him , or rob him , it is not the mind of the king , or of his councel : that in such cases it shall be adjudged treason . by this statute it appears , that even in the case of treason , which is the kings own cause , as , whereas a man doth compass , or imagine the death of our lord the king , or a man do wage war against our lord the king in his realm , or be adherent to the kings enemies in his realm , giving to them aid or comfort in the realm , or elsewhere ▪ in all these cases it is the kings declaration onely that makes it to be treason : and though it be said , that difficult points of treason shall be brought and shewed to the king , and his parliament , yet it is said , it is the mind of the king and his councel , that determines what shall be adjudged treason , and what felony , or trespass . edw. . the commons presenting a petition to the king which the kings councel did mislike , were content thereupon to amend and explain their petition : the petition hath these words , to their most redoubted sovereign lord the king , praying , your said commons , that whereas they have prayed him to be discharged of all manner of articles of the eyre &c. which petition seemeth to his councel to be prejudicial unto him , and in disinherison of his crown if it were so generally granted . his said commons not willing nor desiring to demand things of him , or of his crown perpetually , as of escheats , &c. but of trespasses , misprisions , negligences , ignorances , &c. and as in parliaments the kings councel were of supereminent power , so out of parliament kings made great use of them . king edw. . finding that bogo de clare was discharged of an accusation brought against him in parliament , commanded him nevertheless to appear before him and his councel , ad faciendum & recipiendum quod per regem & ejus concilium fuerit faciendum , and so proceeded to the examination of the whole cause , edw. . edw. . in the star-chamber ( which was the ancient councel-table at westminster ) upon the complaint of eliz. audley , commanded iames audley to appear before him and his councel ; and determined a controversie between them , touching land contained in her jointure , rot. claus . de an. edw. . hen. . in a suit before him and his councel , for the titles of the manors of serre and st. lawrence in the isle of thanet in kent , took order for the sequestring the profits till the right were tried . hen. . commanded the justices of the bench to stay the arraignment of one verney in london , till they had other commandment from him and his councel , hen. . rot . . in banco . edw. . and his councel in the star-chamber heard the cause of the master and poor brethren of saint leonard's in york , complaining that sir hugh hastings , and others , withdrew from them a great part of their living , which consisted chiefly upon the having of a thrave of corn of every plow-land within the counties of york , westmorland , cumberland , and lancashire , rot. pat . de an . . edw. . part . . memb . . hen. . and his councel in the star-chamber , decreed , that margery and florence becket should sue no further in their cause against alice radley widow , for lands in wolwich and plumsted in kent , for as much as the matter had been heard first before the councel of edw. . after that before the president of the requests of that king hen. . and then lastly before the councel of the said king , hen. . in the time of hen. . an order or provision was made by the kings councel , and it was pleaded at the common law in bar to a writ of dower ; the plaintifs atturney could not deny it , and thereupon the judgment was , ideo sine die . it seems in those days an order of the kings councel , was either parcell of the common law , or above it . also we may find , the judges have had regard , that before they would resolve or give judgment in new cases , they consulted with the kings privy councel . in the case of adam brabson who was assaulted by r. w. in the presence of the justices of assise at westminster , the judges would have the advice of the kings councel : for in a like case , because r. c. did strike a juror at westminster which passed against one of his friends , it was adjudged by all the councel that his right hand should be cut off , and his lands and goods forfeited to the king. green and thorp were sent by the judges to the kings councel , to demand of them whether by the stat. of edw. . . a word may be amended in a writ , and it was answered that a word may be well amended , although the stat. speaks but of a letter or syllable . in the case of sir thomas ogthred , who brought a formedon against a poor man and his wife ; they came and yielded to the demandant , which seemed suspitious to the court ; whereupon judgment was staid , and thorp said that in the like case of giles blacket it was spoken of in parliament , and we were commanded that when any like should come we should not go to judgment without good advice ; therefore the judges conclusion was , sues an counseil & comment ils voilent que nous devomus faire , nous volums faire , & autrement nient en oest case ; sue to the councel , and as they will have us to do , we will do ; and otherwise not in this case , edw. . thus we see the judges themselves were guided by the kings councel , and yet the opinions of judges have guided the lords in parliament in point of law. all the judges of the realm , barons of exchequer , of the quoif ; the kings learned councel , and the civilians , masters of chancery , are called temporal assistants by sir edw. coke , and though he deny them voices in parliament , yet lie confesseth , that by their writ they have power both to treat , and to give councel . i cannot find that the lords have any other power by their writ : the words of the lords writ are , that you be present with us the prelates , great men , and peers , to treat and give your counsel : the words of the judges writ are , that you be present with us , and others of the counsel ( and sometimes with us only ) to treat and give your counsel . the judges usually joyned in committees with the lords in all parliaments , even in queen eliz. reign , untill her th year ; and then upon the th of november , the judges were appointed to attend the lords . and whereas the judges have liberty in the upper house it self , upon leave given them by the l. keeper , to cover themselves , now at committees they sit always uncovered . the power of judges in parliament is best understood , if we consider how the judicial power of peers hath been exercised in matter of judicature : we may find it hath been the practice , that though the lords in the kings absence give judgment in point of law , yet they are to be directed and regulated by the kings judges , who are best able to give direction in the difficult points of the law ; which ordinarily are unknown to the lords . and therefore , if any errour be committed in the kings bench , which is the highest ordinary court of common law in the kingdom , that errour must be redressed in parliament . and the manner is , saith the lord chancellor egerton , if a writ of errour be sued in parl. upon a iudgment given by the iudges in the kings bench , the lords of the higher house alone , ( without the commons ) are to examine the errours . the lords are to proceed according to the law , and for their iudgments therein they are to be informed by the advice and councel of the iudges , who are to inform them what the law is , and to direct them in their iudgment ; for the lords are not to follow their own discretion or opinion otherwise . hen. . the commons made sute that w. de la pool d. of suffolk , should be committed to prison for many treasons , and other crimes ; the lords of the higher house were doubtful what answer to give ; the opinion of the iudges was demanded , their opinion was , that he ought not to be committed , for that the commons did not charge him with any particular offence , but with general reports and slanders : this opinion was allowed . . hen. . a parliament being prorogued , in the vacation the speaker of the house of commons was condemned in a thousand pounds damages in an action of trespass , and committed to prison in execution for the same : when the parliament was re-assembled , the commons made sute to the king , and lords , to have their speaker delivered . the lords demanded the opinion of the judges whether he might be delivered out of prison by privilege of parliament ; upon the judges answer it was concluded , that the speaker should remain i●… prison according to the law , notwithstanding the privilege of parliament , and that he was speaker ; which resolution was declared to the commons by moy●… the kings serjeant at law , and the commons were commanded in the kings name by the bishop 〈◊〉 lincoln ( in the absence of the arch-bishop of canterbury , then chancellor ) to chuse another speaker . hen. . a question was moved in parliament , whether spiritual persons might be convented before temporal iudges for criminal causes ? there sir iohn fineux and the other judges delivered their opinion , that they might and ought to be ; and their opinion allowed and maintained by the king and lords , and dr. standish who before had holden the same opinion , w●… delivered from the bishops . i find it affirmed , that in causes which receive determination in the house of lords , the king hath 〈◊〉 vote at all , no more than in other courts of ministerial iurisdiction . true it is , the king hath no vote at all if we understand by vote , a voice among others : for he hath no partners with him in giving judgement . but if by no vote is meant he hath no power to judge ; we dispoil him of his sovereignty : it is the chief mark of supremacy to judge in the highest causes , and last appeals . this the children of israel full well understood , when they petitioned for a king to judge them ; if the dernier reso●… be to the lords alone , then they have the supremacy . but as moses by chusing elders to judge in small causes , did not thereby lose his authority to be judge himself when he pleased , even in the smallest matters ; much less in the greatest , which he reserved to himself : so kings by delegating others to judge under them , do not thereby denude themselves of a power to judge when they think good . there is a distinction of these times , that kings themselves may not judge , but they may see and look to the iudges , that they give iudgment according to law , and for this purpose only ( as some say ) kings may sometimes sit in the courts of justice . but it is not possible for kings to see the laws executed , except there be a power in kings both to judge when the laws are duely executed , and when not ; as also to compell the judges if they do not their duty . without such power a king sitting in courts is but a mockery , and a scorn to the judges . and if this power be allowed to kings , then their judgments are supream in all courts . and indeed our common law to this purpose doth presume that the king hath al●… laws within the cabinet of his breast , in scrinio pectoris , saith crompton's jurisdiction . . when several of our statutes leave many things to the pleasure of the king , for us to interpret all those statutes of the will and pleasure of the kings iustices only , is to give an absolute arbitrary power to the justices in those cases wherein we deny it to the king. the statute of hen. . c. . makes a difference between the king , and the kings iustices , in these words , divers notorious felons be indicted of divers felonies , murders , rapes : and as well before the kings iustices , as before the king himself , arreigned of the same felonies . i read , that in an. . hen. . sate in the e●…chequer , and there set down order for the appearance sheriffs , and bringing in their accounts ; there w●… five marks set on every sheriffs head for a fine , b●…cause they had not distrained every person that mig●… dispend fifteen pounds lands by the year , to receive t●… order of knighthood , according as the same sherif●… were commanded . in michaelmas term , . edw. . sate th●… dayes together in open court in the kings bench. for this point there needs no further proofs , b●…cause mr. pryn doth confess , that kings themselv●… have sate in person in the kings bench , and other cou●… and there given iudgment , p. . treachery and d●…loyalty , &c. notwithstanding all that hath been said for t●… legislative and judicial power of kings , mr. pry●… is so far from yielding the king a power to ma●… laws , that he will not grant the king a power to hinder a law from being made ; that is , 〈◊〉 allows him not a negative voice in most case which is due to every other , even to the mea●…est member of the house of commons in his judgment . to prove the king hath not a negative voice , 〈◊〉 main , and in truth , his only argument insisted o●… is a coronation-oath , which is said anciently so●… of our kings of england have taken , wherein th●… grant to defend and protect the just laws and custom●… which the vulgar hath , or shall chuse : iustas leg●… & consuetudines quas vulgus elegerit : hence m●… pryn concludes , that the king cannot deny any ia●… which the lords and commons shall make cho●… of ; for so he will have vulgus to signifie . though neither our king , nor many of his predecessors ever took this oath , nor were bound to ●…ake it , for ought appears ; yet we may admit ●…hat our king hath taken it ; and answer , we may be confident , that neither the bishops , nor privy councel , nor parliament , nor any other whosoever they were that framed , or penn'd this oath , ever intended in this word vulgus the commons in parliament , much less the lords : they would never so much disparage the members of parliament , as to disgrace them with a title both base and false : it had been enough , if not too much , to have called them populus , the people ; but vulgus , the vulgar , the rude multitude ( which hath the epithet of ignobile vulgus ) is a word as dishonourable to the composers of the oath to give , or for the king to use , as for the members of the parliament to receive ; it being most false : for the peers cannot be vulgus , because they are the prime persons of the kingdom : next , the knights of the shires are , or ought to be notable knights , or notable esquires , or gentlemen , born in the counties , as shall be able to be knights : then the citizens and burgesses are to be most sufficient , none of these can be vulgus : even those free-holders that chuse knights , are the best and ablest men of their counties ; there being for every free-holder , above ten of the common people to be found to be termed the vulgar : therefore it rests that vulgus must signifie the vulgar or common people , and not the lords and commons . but now the doubt will be , what the common people , or vulgus , out of parliament , have to do to chuse laws ? the answer is easie and ready ; there goeth before quas vulgus , the antecede●… consuetudines , that is , the customs which the vulghath , or shall chuse . do but observe the nature 〈◊〉 custom , and it is the vulgus or common people only who chuse customs : common usage time out 〈◊〉 mind creates a custom , and the commoner 〈◊〉 usage is , the stronger and the better is the custom no where can so common an usage be found , 〈◊〉 among the vulgar , who are still the far great●… part of every multitude : if a custom be commo●… through the whole kingdom , it is all one with the common law in england , which is said to be common custom . thus in plain terms to protect the customs which the vulgar chuse , is to swear to protect the common laws of england . but grant that vulgus in the oath , signifies lord●… and commons , and that consuetudines doth not signifie customs , but statutes , ( as mr. pryn for a desperate shift affirms , ) and let elegerit be the future or preterperfect tense , even which mr. pryn please yet it cannot exclude the kings negative voice ; for as consuetudines goeth before quas vulgus , so doth justas stand before leges & consuetudines : so that not all laws , but only all just laws are meant . if the sole choice of the lords and commons , did oblige the king to protect their choice , without power of denial , what need , or why is the word justas put in , to raise a scruple that some laws may be unjust ? mr. pryn will not say that a decree of a general councel , or of a pope is infallible , nor ( ●… think ) a bill of the lords and commons is infallible just , and impossible to erre ; if he do , sir edward coke will tell him that parliaments have been utterly deceived , and that in eases of greatest moment , even i●… case of high treason : and he calls the statute of hen. . an unjust and strange act. but it may be mr. pryn will confess that laws chosen by the lords and commons may be unjust , so that the lords and commons themselves may be the judges of what is just , or unjust . but where a king by oath binds his conscience to protect just laws , it concerns him to be satisfied in his own conscience , that they be just , and not by an implicite faith , or blind obedience : no man can be so proper a judge of the justness of laws , as he whose soul must lie at the stake for the defence and safeguard of them . besides , in this very oath the king doth swear , to do equal and right iustice and discretion , in mercy and truth in all his iudgments : facies fieri in omnibus judiciis tuis aequam & rectam justitiam & discretionem in misericordia & veritate : if we allow the king discretion and mercy in his iudgments , of necessity he must judge of the justness of the laws . again , the clause of the oath , quas vulgus elegerit , doth not mention the assenting unto , or granting any new laws , but of holding , protecting , and strengthning with all his might , the just laws that were already in being : there were no need of might or strength , if assenting to new laws were there meant . some may wonder , why there should be such labouring to deny the king a negative voice , since a negative voice is in it self so poor a thing ; that if a man had all the negative voices in the kingdom , ●…t would not make him a king ; nor give him power to make one law : a negative voice is but a ●…ivative power , that is , no power at all to do or act any thing ; but a power only to hinder the power of another . negatives are of such a malignant or destructive nature , that if they have nothing else to destroy , they will , when they meet , destroy one another , which is the reason why two negatives make an affirmative , by destroying the negation which did hinder the affirmation : a king with a negative voice only , is but like a syllogisme of pure negative propositions , which can conclude nothing ▪ it must be an affirmative voice that makes both a king , and a law , and without it there can be no imaginable government . the reason is plain why the kings negative voice is so eagerly opposed : for though it give the king no power to do any thing ; yet it gives him a power to hinder others : though it cannot make him a king , yet it can help him to keep others from being kings . for conclusion of this discourse of the negative voice of the king , i shall oppose the judgment of a chief iustice of england , to the opinion of him that calls himself an utter barister of lincolns inn , and let others judge who is the better lawyer of the two : the words are bracton's , but concern mr. pryn to lay them to heart ; concerning the charters and deeds of kings , the iustices nor private men neither ought , nor can dispute ; nor yet if there rise a doubt in the kings charter , can they interpret it ; and in doubtful and obscure points , or if a word contain two senses , the interpretation , and will of our lord the king is to be expected , seeing it is his part to interpret ; who makes the charter : full well mr. pryn knows , that when bracton writ , the laws that were then made , and strived for , were called the kings charters , as magna charta , charta de foresta , and others : so that in bracton's judgment the king hath not only a negative voice to hinder , but an affirmative , to make a law , which is a great deal more than master pryn will allow him . not only the law-maker , but also the sole iudge of the people is the king , in the judgment of bracton ; these are his words : rex & non alius debet judicare , si solus ad id sufficere possit , the king and no other ought to judge , if he alone were able . much like the words of bracton , speaketh briton , where , after that he had shewed that the king is the viceroy of god , and that he hath distributed his charge into sundry portions , because he alone is not sufficient to hear all complaints of his people , then he addeth these words , in the person of the king : nous volons que nostre jurisdiction soit sur touts iurisdictions , &c. we will that our iurisdiction be above all the iurisdictions of our realm , so as in all manner of felonies , trespasses , contracts , and in all other actions personal or real we have power to yield , or cause to be yielded , such iudgments as do appertain without other process , wheresoever we know the right truth as iudges . neither was this to be taken , saith mr. lambard , to be meant of the kings bench , where there is only an imaginary presence of his person , but it must necessarily be understood of a iurisdiction remaining and left in the king 's royal body and brest , distinct from that of his bench , and other ordinary courts ; because he doth immediately after , severally set forth by themselves , as well the authority of the kings bench , as of the other courts . and that this was no new-made law , mr. lam●…d puts us in mind of a saxon law of king edgars . nemo in lite regem appellato , &c. let no man i●… suit appeal unto the king , unless he cannot get right a●… home , but if that right be too heavy for him , then l●… him go to the king to have it eased . by which i●… may evidently appear , that even so many years ag●… there might be appellation made to the kings persae whensoever the cause should enforce it . the very like law in effect is to be seen in the laws of canutus the dane , sometimes king of th●… realm , out of which law master lambard gathe●… that the king himself had a high court of iustia wherein it seemeth he sate in person , for the words b●… let him not seek to the king , and the same court ●… the king did judge not only according to mee●… right and law , but also after equity and goo●… conscience . for the close , i shall end with the suffrage ●… our late antiquary sir henry spelman , in his glossary , he saith , omnis regni iustitia solius regis est , &c. all iustice of the kingdom is only the king 's , and h●… alone , if he were able , should administer it ; but th●… being impossible , he is forced to delegate it to ministers whom he bounds by the limits of the laws ; the positive laws are only about generals ; in particular cases , they are sometimes too strict , sometimes too remis●… and so , oft wrong instead of right will be done , if w●… stand to strict law : also causes hard and difficult d●…ly arise , which are comprehended in no law-books , ●… those there is a necessity of running back to the king , t●… fountain of iustice , and the vicegerent of god himself who in the commonwealth of the iews took such cause to his own cognisance , and left to kings not only the example of such iurisdiction , but the prerogative also . of privilege of parliament . what need all this ado , will some say , to sift out what is comprised in the writ for the election of the commons to parliament , since it is certain , though the writ doth not , yet privilege of parliament gives sufficient power for all proceedings of the two houses ? it is answered , that what slight esteem soever be made of the writ , yet in all other cases the original writ is the foundation of the whole business , or action : and to vary in substance from the writ , makes a nullity in the cause , and the proceedings thereupon : and where a commissioner exerciseth more power than is warranted by his commission , every such act is void , and in many cases punishable : yet we will lay aside the writ , and apply our selves to consider the nature of privilege of parliament . the task is the more difficult , for that we are not told what the number of privileges are , or which they be ; some do think that as there be dormant articles of faith in the roman church , which are not yet declared ; so there be likewise privileges dormant in the house of commons , not yet revealed , we must therefore be content in a generality to discourse of the quality or condition of privilege of parliament , and to confine our selves to these three points : . that privilege of parliament gives no power ; but only helps to the execution of the power given by the writ . . that the free-holders by their elections give no privilege . . that privilege of parliament is the gift of the king. first , the end or scope of privilege of parliament is not to give any power to do any publick act , not warranted by the writ : but they are intended as helps only to enable to the performance of the duty enjoyned , and so are subservient to the power comprised in the writ : for instance , the grand privilege of freedom from arrests doth not give any power at all to the house of commons to do any act ; but by taking away from the free-holders and other subjects the power of arrests , the commons are the better inabled to attend the service to which they are called by the king. in many other cases the servants , o●… ministers of the king are privileged , and protected much in the same nature . the servants in houshold to the king may not be arrested without special licence : also the officers of the kings courts of justice , have a privilege not to be sued in any other court but where they serve and attend ; and to this purpose they are allowed a writ of privilege . likewise all such as serve the king in his wars , or are imployed on forreign affairs for him , are protected from actions and sutes . nay the kings protection descends to the privileging even of laundresses , nurses , and midwives , if they attend upon the camp , as sir edw. coke saith , quia lotrix , seu nutrix , seu obstetrix . besides the king protects his debtors from arrests of the subject till his own debts be paid . these sorts of protections are privileges the common law takes notice of , and allows : and hath several distinctions of them ; and some are protections , quia profecturus , and others are , quia moraturus : some are with a clause of volumus for stay of suits : others with a clause of nolumus for the safety of mens persons , servants , and goods : and the kings writs do vary herein according to the nature of the business . but none of these privileges or protections do give any power ; they are not positive , but privative : they take away and deprive the subject of the power , or liberty to arrest , or sue , in some cases only : no protection or privilege doth defend in point of treason , felony , or breach of the peace : privileges are directly contrary to the law , for otherwise they should not be privileges , and they are to be interpreted in the strictest manner , as being odious and contrary to law : we see the use of privileges ; they do but serve as a dispensation against law , intended originally , and principally for the expediting of the kings business ; though secondarily , and by accident there do sometimes redound a benefit by them to the parties themselves that are protected . strictly , and properly every privilege must be against a publick or common law , for there is no use or need of a private law to protect , where there is no publick law to the contrary : favours and graces which are only besides , and not against the law , do not properly go under the name of privileges , though common use do not distinguish them : i know no other privilege that can be truly so called , and to belong to the house of commons , which is so vast and great , as this privilege of their persons , servants , and goods : this being indeed against the common law , and doth concern the whole kingdom to take notice of it , if they must be bound by it . touching this grand privilege of freedom from arrests , i read that in the hen. . the commons did not proceed to the punishment of offenders for the breach of it , untill the lords referred the punishment thereof to the lower house . the case is thus reported , george ferrers gentleman , servant to the king , and burgesse for plymouth , going to the parliament house was arrested in london , by process out of the kings bench for debt , wherein he had before been condemned as surety for one welden at the sute of one white : which arrest signified to sir thomas moyl speaker , and to the rest ; the serjeant ( called saint-iohns ) was sent to the counter in breadstreet to demand ferrers : the officer of the counter refused to deliver him , and gave the serjeant such ill language that they fall to an affray : the sheriff coming , taketh the officers part , the serjeant returned without the prisoner : this being related to the speaker and burgesses , they would sit no more without their burgess ; and rising , repaired to the upper house , where the case was declared by the speaker before sir thomas audley chancellor , and the lords and iudges there assembled , who judging the contempt to be very great , referred the punishment thereof to the house of commons it self . this privilege of freedom from arrest●… is the only privilege which sir edward coke finds to belong to the house of commons ; he cannot , or at least he doth not , so much as name any other in his section of the privileges of parliament : neither doth he bring so much as one precedent for the proof of this one privilege for the house of commons ; which may cause a doubt that this sole privilege is not so clear as many do imagine . for in a parliament in the eliz. richard coke , a member , being served with a subpoena of chancery , the lord chancellor thought the house had no such privilege for subpoena's as they pretended ; neither would he allow of any precedents of the house committed unto them , formerly used in that behalf , unless the house of commons could also prove the same to have been likewise thereupon allowed , and ratified also by precedents in the court of chancery . in the of eliz. sir edw. hobby , and mr. brograve , attorney of the dutchy , were sent by the house to the lord keeper , in the name of the whole house , to require his lordship to revoke two writs of subpoena's , which were served upon m. th. knevit , a member of the house , since the beginning of parliament . the lord keeper demanded of them , whether they were appointed by any advised consideration of the house , to deliver this message unto him with the word required , in such manner as they had done , or no : they answered his lordship , yea : his lordship then said , as he thought reverently and honourably of the house , and of their liberties , and privileges of the same , so to revoke the said subpoena's in that sort , was to restrain her majesty in her greatest power , which is , iustice in the place wherein he serveth under her , and therefore he concluded , as they had required him to revoke his writ , so he did require to deliberate . upon the of february , being wednesday , eliz. report was made by mr. attorney of the dutchy , upon the committee , for the delivering of one mr. hall's man ; that the committee found no precedent for setting at large by the mace any person in arrest but only by writ , and that by divers precedents of records perused by the said committee , it appeareth that every knight , citizen or burgess which doth require privilege , hath used in that case to take a corporal oath before the lord chancellor , or lord keeper , that the party for whom such writ is prayed , came up with him , and was his servant at the time of the arrest made . thereupon m. hall was moved by the house to repair to the lord keeper , and make oath , and then take a warrant for a writ of privilege for his servant . it is accounted by some to be a privilege of parliament to have power to examine misdemeanours of courts of justice , and officers of state : yet there is not the meanest subjest but hath liberty , upon just cause , to question the misdemeanour of any court or officer , if he suffer by them ; there is no law against him for so doing ; so that this cannot properly be called a privilege , because it is not against any publick law : it hath been esteemed a great favour of princes to permit such examinations : for , when the lords were displeased with the greatness of pierce gaveston , it is said , that in the next parliament , the whole assembly obtain of the king to draw articles of their grievances , which they did . two of which articles were , first , that all strangers should be banished the court and kingdom : o●… which gaveston was one . secondly , that the business of the state should be treated of by the councel of the clergy and nobles . in the reign of king henry the sixth , one mortimer , an instrument of the duke of york , by promising the kentish men a reformation , and freedom from taxations , wrought with the people , that they drew to a head , and made this mortimer ( otherwise iack cade ) their leader : who styled himself captain mend-all : he presents to the parliament the complaints of the commons , and he petitions that the duke of york and some other lords might be received by the king into favour , by the undue practices of suffolk and his complices , commanded from his presence ; and that all their opposites might be banished the court , and put from their offices , and that there might be a general amotion of corrupt officers : these petitions are sent from the lower house to the upper , and from thence committed to the lords of the kings privy councel , who , having examined the particulars , explode them as frivolous , and the authors of them to be presumptuous rebels . concerning liberty , or freedom of speech , i find , that at a parliament at black friars in the of henry the eighth , sir tho. more being chosen speaker of the house of commons : he first disabled himself , and then petitioned the king , that if in communication and reasoning , any man in the commons house should speak more largely than of duty they ought to do , that all such offences should be pardoned , and to be entred of record ; which was granted . it is observable in this petition , that liberty or freedom of speech is not a power for men to speak what they will , or please , in parliament ; but a privilege not to be punished , but pardoned for the offence of speaking more largely than in duty ought to be ; which in an equitable construction must be understood of rash , unadvised , ignorant , or negligent escapes , and slips in speech : and not for wilful , malicious offences in that kind ; and then the pardon of the king was desired to be upon record , that it might be pleaded in bar to all actions . and it seemeth that ric. strood and his complices , were not thought sufficiently protected for their free speech in parliament , unless their pardon were confirmed by the king in parliament , for there is a printed statute to that purpose in h. ths time . touching the freedom of speech , the commons were warned in q. eliz. dayes not to meddle with the queens person , the state , or church-government . in her time the discipline of the church was so strict , that the litany was read every morning in the house of commons , during the parliament , and when the commons first ordered to have a fast in the temple upon a sunday , the queen hindred it . ian. saturday , eliz. the case is thus reported : mr. paul wentworth moveth for a publick set fast , and for a preaching every morning at of the clock , before the house sate : the house was divided about the fast , were for it , and an against it ; it was ordered , that as many of the house as conveniently could , should on sunday fortnight after , assemble , and meet together in the temple-church , there to hear preaching , and to joyn together in prayer , with humiliation and fasting , for the assistance of god's spirit in all their consultations , during this parliament , and for the preservation of the queens majesty and her realms : and the preachers to be appointed by the privy councel that were of the house , that they may be discreet , not medling with innovation or unquietness . this order was followed by a message from her majesty to the house , declared by mr. vice-chamberlain , that her highness had a great admiration of the rashness of this house , in committing such an apparent contempt of her express command , as to put in execution such an innovation , without her privity , or pleasure first known . thereupon mr. vice-chamberlain moved the house to make humble submission to her majesty , acknowledging the said offence , and contempt , craving a remission of the same , with a full purpose to forbear the committing of the like hereafter : and by the consent of the whole house , mr. vice-chamberlain carried their submission to her majesty . eliz. mr. peter wentworth , and sir henry bromley , delivered a petition to the lord keeper , desiring the lords of the upper house to be suppliants with them of the lower house , unto her majesty for entailing the succession of the crown . whereof a bill was ready drawn by them . her majesty was highly displeased herewith , as contrary to her former strait command , and charged the councel to call the parties before them : sir thomas henage sent for them , and after speech with them , commanded them to forbear the parliament , and not to go out of their several lodgings ; after , they were called before the lord treasurer , the lord buckhurst , and sir thomas henage ; mr. wentworth was committed by them to the tower , sir henry bromley , with mr. richard stevens , to whom sir henry bromley had imparted the matter , were sent to the fleet , as also mr. welch the other knight for worcestershire . in the same parliament mr. morrice , attorney of the court of wards , moved against the hard courses of the bishops , ordinaries , and other ecclesiastical judges in their courts , used towards sundry learned , and godly ministers and preachers ; and spake against subscription , and oaths ; and offer'd a bill to be read against imprisonment for refusal of oaths : mr. dalton opposed the reading of it , as a thing expresly against her majesties command , to meddle in : doctor lewin shewed , that subscription was used even at geneva : at two of the clock the same day , the speaker , mr. coke , ( afterwards sir edward coke ) was sent for to the court , where the queen her self gave him in command a message to the house : she told him , it being wholly in her power to call , to determine , to assent , or dissent to any thing done in parliament : that the calling of this was only , that the majesty of god might be more religiously observed , by compelling , by some sharp laws , such as neglect that service : and that the safety of her majesties person , and the realm might be provided for : it was not meant they should meddle with matters of state , or causes ecclesiastical , ( for so her majesty termed them ) she wondred that any could be of so high commandement , to attempt ( they were her own words ) a thing so expresly contrary to that which she had commanded : wherefore with this she was highly offended : and because the words spoken by my lord keeper , are not now perhaps well remembred , or some b●… now here that were not then present . her majesties present charge and express command is , that no bill touching the said matter of state or reformation in causes ecclesiastical , be exhibited , and upon my allegiance ( saith mr. coke ) i am charged , if any such bill be exhibited ; not to read it . i have been credibly informed , that the queen sent a messenger , or serjeant at arms , into the house of commons , and took out mr. morrice , and committed him to prison : within few dayes after , i find mr. wroth moved in the house , that they might be humble suitors to her majesty , that she would be pleased to set at liberty those members of the house that were restrained . to this it was answered by the privy counsellors , that her majesty had committed them for causes best known to her self , and to press her highness with this suit , would but hinder them whose good is sought : that the house must not call the queen to account for what she doth of her royal authority : that the causes for which they are restrained may be high and dangerous : that her majesty liketh no such questions ; neither doth it become the house to searc●… into such matters . in the eliz. the commons were tol●… their privilege was yea , and no : and tha●… her majesties pleasure was , that if the speaker perceived any idle heads which would not stick to hazard their own estates ; which will meddle with reforming the church , and transforming the commonweal , and do exhibit bills to that purpose ; the speaker should not receive them till they were viewed and considered by those , whom it is fitter should consider of such things , and can better judge of them : and at the end of this parliament , the queen refused to pass bills which had passed both houses . in the of eliz. the queen said , she was sorry the commons medled with chusing and returning knights of the shire for norfolk , a thing impertinent for the house to deal withal , and only belonging to the office and charge of the lord chancellor , from whom the writs issue , and are returned . hen. . the of october , the chancellor before the king declared , the commons had sent to the king , praying him that they might have advice , and communication with certain lords about matters of business in parliament , for the common good of the realm : which prayer our lord the king graciously granted , making protestation , he would not do it of duty , nor of custom , but of his special grace at this time : and therefore our lord the king ●…harged the clark of the parliament , that this protestation should be entred on record upon the parliament-roll : which the king made known to them by the lord say , and his secretary ; how that neither of due nor of custom , our lord the king ought to grant any lords to enter into communication with them of matters touching the parliament , but by his special grace at this time he hath granted their request in this particular : upon which matter , the said steward and secretary made report to the king in parliament ; that the said commons knew well that they could not have any such lords to commune with them , of any business of parliament , without special grace and command of the king himself . it hath heretofore been a question , whether it be not an infringing , and prejudice to the liberties and privileges of the house of commons , for them to joyn in conference with the lords in cases of benevolence , or contribution , without a bill . in the eliz. on tuesday the first of march , mr. egerton , attorney general , and doct. carey came with a message from the lords ; their lordships desired to put the house in remembrance of the speech delivered by the lord keeper , the first day for consultation and provision of treasure , to be had aginst the great and imminent dangers of the realm ; thereupon their lordships did look to have something from the houses , touching those causes before this time ( and yet the parliament had sate but three dayes , for it began feb. . ) and therefore their lordships had hitherto omitted to do any thing therein themselves . and thereupon their lordships desired , that according to former laudable usages between both houses in such like cases , a committee of commons may have conference with a committee of lords , touching provision of treasure against the great dangers of the realm , which was presently resolved by the whole house , and they signified to their lordships the willing , and ready assent of the whole house . at the meeting , the lords negatively affirm , not to assent to less than three subsidies , and do insist for a second conference . m. francis bacon yielded to the subsidy , but opposed the joyning with the lords , as contrary to the privileges of the house of commons ; thereupon the house resolved to have no conference with the lords , but to give their lordships most humble and dutiful thanks with all reverence for their favourable and courteous offer of conference , and to signifie that the commons cannot in those cases of benevolence , or contribution joyn in conference with their lordships , without prejudice to the liberties and privileges of the house : and to request their lordships to hold the members of this house excused in their not-assenting to their lordships said motion for conference , for that so to have assented without a bill , had been contrary to the liberties and privileges of this house ▪ and also contrary to the former precedents of the same house in like cases had . this answer delivered to the lords by the chancellor of the exchequer , their lordships said , they well hoped to have had a conference according to their former request , and desir'd to see those precedents by which the commons seem to refuse the said conference . but in conclusion it was agreed unto , upon the motion of sir walter raleigh , who moved , that without naming a subsidy , it might be propounded in general words , to have a conference touching the dangers of the realm , and the necessary supply of treasure to be provided speedily for the same , according to the proportion of the necessity . in the eliz. serjeant heal said in parliament , he marvail'd the house stood either a●… the granting of a subsidy or time of payment , whe●… all we have is her majesties , and she may lawfull ▪ at her pleasure take it from us ; and that she had ●… much right to all our lands and goods , as to an●… revenue of the crown ; and he said he could pro●… it by precedents in the time of h. . k. john and k. stephen . the ground upon which this serjeant at law went , may be thought the same sir edw. coke delivers in his institutes , where he saith , the first kings of this realm had all the lands of england in demesne , and the great manors & royalists they reserved to themselves , & of the remnant for the defence of the kingdom enfeoffed the barons : from whence it appears , that no man holds any lands but under a condition to defend the realm ; and upon the self-same ground also the kings prerogative is raised , as being a preheminence , in cases of necessity , above , & before the law of property , or inheritance . certain it is , before the commons were ever chosen to come to parliament , taxes or subsidies were raised and paid without their gift . the great and long continued subsidy of dane-gelt was without any gift of the commons , or of any parliament at all , that can be proved . in the h. . a subsidy of marks in silver upon every knights fee was granted to the king by the nobles , without any commons . at the passing of a bill of subsidies the words of the king are , the king thanks his loyal subjects , accepts their good will , & also will have ●…so : le roy remercie ses loyaux subjects , accept leur ●…enevolence , & ausi ainsi le veult : which last words of ainsi le veult , the king wills it to be so , ●…re the only words that makes the acts of sub●…idy a law to bind every man to the pay●…ent of it . in the eliz. the commons , by their speaker , complaining of monopolies , the queen spake in private to the l. keeper , who then made answer touching monopolies , that her majesty hoped her dutiful and loving subjects would not take away her prerogative , which is the chiefest flower in her garland , and the principal and head pearl in her crown and diadem , but that they will rather leave that to her disposition . the second point is , that the free-holders , or counties do not , nor cannot give privilege to the commons in parliament . they that are under the law cannot protect against it , they have no such privilege themselves as to be free from arrests , and actions : for if they had , then it had been no privilege , but it would be the common law : and what they have not , they cannot give ; nemo dat quod non habet , neither do the free-holders pretend to give any such privilege , either at their election , or by any subsequent act ; there is no mention of any such thing in the return of the writ ; nor in the indentures between the sheriff , and the free-holders . the third point remains , that privilege of parliament is granted by the king. it is a known rule , that which gives the form gives the consequences of the form ; the king by his writ gives the very essence , and form to the parliament : therefore privileges which are but consequences of the form , must necessarily flow from kings . all other privileges and protections are the acts of the king ; and by the kings writ . sir edw. coke saith , that the protection of mens persons , servants , and goods , is done by a writ of grace from the king. at the presentment of the speaker of the house of commons to the king upon the first day of parliament , the speaker in the name and behoof of the commons , humbly craveth that his majesty would be graciously pleased to grant them their accustomed liberties and privileges ; which petition of theirs , is a fair recognition of the primitive grace and favour of kings in bestowing of privilege , and it is a shrewd argument against any other title : for our ancestors were not so ceremonious nor so full of complement as to beg that by grace , which they might claim by right . and the renewing of this petition every parliament argues the grant to be but temporary , during only the present parliament ; and that they have been accustomed , when they have been accustomably sued , or petitioned for . i will close this point with the judgment of king iames , who in his declaration touching his proceedings in parliament . resolves , that most privileges of parliament grew from precedents which rather shew a toleration than an inheritance ; therefore he could not allow of the style , calling i●… their ancient and undoubted right and inheritance , but could rather have wished that they had said , their privileges were derived from the grace and permission of his ancestors and him : and thereupon he concludes , he cannot with patience endure his subjects to use su●… antimonarchicall words concerning their liberties , except they had subjoyned , that they were granted unto them by the grace and favour●… of his predecessors : yet he promiseth to be careful of whatsoever privileges they enjoy by long custom and uncontrolled and lawful precedents . observations upon aristotle's politiques , touching forms of government . together with directions for obedience to governours in dangerous and doubtful times . the preface . in every alteration of government there is something new , which none can either divine , or iudge of , till time hath tried it : we read of many several wayes of government ; but they have all , or most of them , been of particular cities , with none , or very small territories at first belonging to them . at this present the government of the low-countries , and of swisserland , are not appropriated either of them to any one city , for they are compounded of several petty principalities , which have special and different laws and privileges each of them ; insomuch that the united provinces , and united cantons are but confederacies and leaguers , and not two entire commonweals ; associates onely for mutual defence . nay , the cantons of swisserland are not only several republicks , but reputed to have different forms of commonweals ; some being said to be aristocratically governed , and others democratically ▪ as the mountaineers : and some of the cantons are papists , and some protestants , and some mixt of both : we do not find that any large or great dominion or kingdom united in one government , and under the same laws , was ever reduced at once to any kind of popular government , and not confined to the subjection of one city : this being a thing not yet done , requires the abler men to settle such a peaceable government as is to be desired : there being no precedent in the case ; all that can be done in it , is , at first to enquire into such other governments , as have been existent in the world. as a preface to such an enquiry , the sacred scripture ( if it be but for the antiquity of it ) would be consulted ; and then aristotle , the grand master of politiques ; and after him the greek and latin historians that lived in popular times , would be diligently examined . to excite others of greater abilities to an exacter disquisition , i presume to offer a taste of some doctrines of aristotle , which are usher'd in with a briefer touch of the holy scriptures . it is not probable , that any sure direction of the beginning of government , can be found either in plato , aristotle , cicero , polybius , or in any other of the heathen authors , who were ignorant of the manner of the creation of the world : we must not neglect the scriptures , and search in philosophers for the grounds of dominion and property , which are the main principles of government and iustice. the first government in the world was monarchical , in the father of all flesh. adam being commanded to multiply , and people the earth , and to subdue it , and having dominion given him over all creatures , was thereby the monarch of the whole world ; none of his posterity had any right to possess any thing , but by his grant or permission , or by succession from him : the earth ( saith the psalmist ) hath he given to the children of men : which shews , the title comes from fatherhood . there never was any such thing as an independent multitude , who at first had a natural right to a community : this is but a fiction , or fancy of too many in these dayes , who please themselves in running after the opinions of philosophers and poets , to find out such an original of government , as might promise them some title to liberty , to the great scandal of christianity , and bringing in of atheism , since a natural freedom of mankind cannot be supposed without the denial of the creation of adam . and yet this conceit of original freedom is the only ground upon which not only the heathen philosophers , but also the authors of the principles of the civil law ; and grotius , selden , hobs , ash●…am , and others raise , and build their doctrines of government , and of the sever●… sorts or kinds , as they call them , of common-wealths . adam was the father , king , and lord over his family : a son , a subject , and a servant or a slave , were one and the same thing at first ; the father had power to dispose , ●… sell his children or servants , whence we find , that at the first reckoning up of goods i●… scripture , the man-servant , and the maid-servant are numbred among the possessions and substance of the owner , as other goods wor●… ▪ as for the names of subject , slave , and tyrant , they are not found in scripture , but what we now call a subject or a slave , is then named no other than a servant : i cannot learn that either the hebrew , greek or latin have any proper and original word for a tyrant or a slave , it seems these are names of later invention , and taken up in disgrace of monarchical government . i cannot find any one place , or text in the bible , where any power or commission is given to a people either to govern themselves , o●… to choose themselves governours , or to alter the manner of government at their pleasure ▪ the power of government is settled and fixed by the commandement of honour thy father ; if there were a higher power than the fatherly , then this commandement could not stand , and be observed : whereas we read in scripture , of some actions of the people in setting up of kings , further than to a naked declaration by a part of the people of their obedience , such actions could not amount , since we find no commission they have , to bestow any right ; a true representation of the people to be made , is as impossible , as for the whole people to govern ; the names of an aristocracy , a democracy , a commonweal , a state , or any other of like signification , are not to be met either in the law or gospel . that there is a ground in nature for monarchy , aristotle himself affirmeth , saying , the first kings were fathers of families ; as for any ground of any other form of government , there hath been none yet alleged , but a supposed natural freedom of mankind ; the proof whereof i find none do undertake , but only beg it to be granted : we find the government of gods own people varied under the several titles of patriarchs ▪ captains , iudges , and kings ; but in all these the supreme power rested still in one person onely : we no where find any supreme power given to the people , or to a multitude in scripture , or ever exercised by them . the people were never the lords ●…nointed , nor called gods , nor crowned , nor ●…d the title of nursing-fathers , gen. . . the supreme power being an indivisible beam of majesty , cannot be divided among , or settled upon a multitude . god would have it fixed in one person , not sometimes in one part of the people , and sometimes in another ; and sometimes , and that for the most part , no where as when the assembly is dissolved , it must rest in the air , or in the walls of the chamber when they were assembled . if there were any thing like a popular government among gods people , it was about the time of the judges , when there was no king in israel ; for they had then some small show of government , such as it was , but it was so poor and beggarly , that the scripture brands it with this note , that every man did what was right in his own eyes , because there was no king in israel ; it is not said , because there was no government , but because there was no king ▪ it seems no government , but the government of a king , in the judgment of the scriptures could restrain men from doing what they listed ▪ where every man doth what he pleaseth , it may be truly said , there is no government ; for the end of government is , that every man should not do what he pleased , or be his own iudge in his own case ; for the scripture to say the●… was no king , is to say there was no form o●… government in israel . and what the old testament teacheth us , we have confirmed in the new : if saint paul had onely said ▪ let every soul be subject to the higher powers , and said no more : then men might have disputed , whether saint paul , by higher powers , had not meant as well other governours as kings ; or other forms of government , as monarchy ; but the good luck is , saint paul hath been his own interpreter or comment : for , after the general doctrine of obedience to be given by all men to the higher powers , he proceeds next to charge it home , and lay it to the conscience under pain of damnation , and applies it to each particular mans conscience ; saying , wilt thou not be afraid of the power ? which power he expounds in the singular number , restraining it to one person , saying , he is the minister of god to thee ; it is not , they are the ministers to thee ; and then again , he beareth not the sword in vain ; and then a third time in the same verse , lest thou should'st forget it , he saith , for he is the minister of god , a revenger to wrath &c. upon thee : if saint paul had said , they are the ministers of god , or they bear not the sword in vain , it might be doubted , whether [ they ] were meant of kings onely , or of other governours also ; but this scruple is taken away by the apostle himself . and as st. paul hath expounded what he means by higher powers , so st. peter also doth the like : for the self-same word that st. paul useth for higher , in saint peter is translated supreme ; so that though in our english bibles the words differ , yet in the original they are both the same ; so that st. paul might have been englished , let every soul be subject to the supreme power ; or st. peter might have been translated , whether to the king as to the higher ; yet there is this difference , that whereas st. paul useth the word in the plural number , st. peter hath it in the singular , and with application to the king. it will be said , though st. peter make the king supreme , yet he tells us the king is a humane ordinance , or a creature of the people's . but it is answered , kings may be called an humane ordinance , for being made of one of the people , and not by the people ; and so are humane in regard of their material cause , not of their efficient . if st. peter had meant that kings had been made by the people , he must also have meant that governours had been made by the people , for he calls the governours as well an ordinance of man , as the king ; for his woods are , submit your selves to every ordinance of man for the lord's sake , whether it be to the king as supreme or whether it be to governours : but saint peter sheweth , that governours are not made by the people ; for he saith , they that are sent by him ( not by them ) for the punishment of evil doers : so that the governours are sent by the king , and not by the people : some would have sent by him , to be sent by god ; but the relative must be referr'd to the next antecedent , which is the king , and not god. besides , if governours be sent by god , and kings by the people , then governours would be supreme , which is contrary to saint peter's doctrine ; and it will follow , that the people have not the power of choosing representers to govern , if governours must be sent of god. the safest sense of saint peter's words is , submit your selves to all humane laws , whether made by the king , or by his subordinate governours . so the king may be called a humane ordinance , as being all one with a speaking law : the word in the original is , be subject to every humane creation ; it is more proper to call a law made by a king a creation of an ordinance , than the peoples choosing or declaring of a king , a creation of him . but take the words in what sense soever you will , it is most evident , that saint peter in this place , takes no notice of any government or governours , but of a king , and governours sent by him , but not by the people . and ●…t is to be noted , that st. peter and st. paul , ●…he two chief of the apostles , wrote their epistles at such a time , when the name of a popular government , or of the people of rome was at least so much in shew and in name , that many do believe , that notwithstanding the emperours by strong hand usurped a military power ; yet the government was for a long time in most things then in the senate and people of rome ; but for all this , neither of the two apostles take any notice of any such popular government ; no , nor our saviour himself , who divides all between god and caesar , and allows nothing that we can find for the people . observations upon aristotles politiques , touching forms of government ▪ what cannot be found in scripture , many do look for in aristotle ; for if there be any other form of government besides monarchy , he is the man best able ●…o tell what it is , and to let us know by what name ●…o call it , since the greek tongue is most happy in ●…ompounding names , most significant to express the nature of most things : the usual terms in this age of aristocraty and democraty are taken up from him ●…o express forms of government most different from monarchy : we must therefore make inquiry into aristotle touching these two terms . true it is , aristotle seems to make three sorts of government , which he di●…inguisheth by * the sove●…ignty of one man , or of a ●…w , or of many , for the ●…ommon good. these ( he saith ) are rig●… or perfect governments , 〈◊〉 those that are for the priva●… good of one , or of a few , 〈◊〉 of a multitude , are transgressions . the government of a monarchy for the common good , he calls a kingdom . the government of a few more than one , an aristocratie ; either bee●… the best men govern , or because it is for the best of 〈◊〉 governed : when a multitude governs for the com●… good , it is called by the common name of all governments , a politie . it is possible that one 〈◊〉 few may excell in vertue , but it is difficult for many excell in all vertue , except in warlike affairs , for 〈◊〉 is natural in a multitude ; therefore , in this sort of government their principal use is to war one for another and to possess the arms or ammunition . the transg●…sions of government before spoken of , are these : ●…ranny is the transgression of the kingdom ; and d●…mocratie is the transgression of the politie . for ty●… is a monarchy for the benefit of the monarch , the olig●…chy , for the profit of the rich ; the democratie for the ●…nefit of the poor . none of these are for the com●… good. here aristotle , if he had stood to his own prin●…ples , should have said an oligarchy should be for 〈◊〉 benefit of a few , and those the best ; and not for the 〈◊〉 of the rich : and a democratie for the benefit of 〈◊〉 and not of the poor only ; for so the opposition ●…eth ; but then aristotle saw his democratie wou●… prove to be no transgression , but a perfect politie , 〈◊〉 his oligarchy would not be for the benefit of a few , and those the best men ; for they cannot be the best men , that seek onely their private profit . in this chapter , the mind of aristotle about the several kinds of government , is clearliest delivered , as being the foundation of all his books of politiques , it is the more necessary to make a curious observation of these his doctrines . in the first place , he acknowledgeth the government of one man , or of a monarchy , and that is a perfect form of government . concerning monarchy , aristotle teacheth us the beginning of it ; for , saith he , the * first society made of many houses is a colony , which seems most naturally to be a colony of families , or foster-bretheren of children and childrens children . and therefore at the beginning cities were , and now nations , under the government of kings ; the eldest in every house is king ; and so for kindred sake it is in colonies . thus he deduced the original of government from the power of the fatherhood , not from the election of the people . this it seems he learnt of his master plato , who in his third book of laws affirms , that the true and first reason of authority is , that the father and mother , and simply those that beget and ingender , do command and rule over all their children . aristotle also tells us from homer , a that every man gives laws to his wife and children . in the fourth book of his politiques , cap. . he gives to monarchy the title of the b first and divinest sort of government , defining tyranny to be a transgression from the first , and divinest . again , aristotle in the eighth book of his ethicks , in the chapter , saith , that of c the right kinds of government , a monarchy was the best , and a popular estate the worst . lastly , in the third book of his politiques , and the sixteenth chapter concerning monarchy , he saith , that d a perfect kingdom is that wherein the king rules all things according to his own will ; for he that is called a king according to the law makes no kind of government . secondly , he saith there is a government of a few men , but doth not tell us how many those few men may , or must be ; only he saith they must be more than one man , but how many , that he leaves uncertain . this perfect government of a few , any man would think aristotle should have called an oligarchy , for that this word properly signifies so much ; but in stead of the government of a few , aristotle gives it a quite other name , and terms it an aristocraty , which signifies the power of the best ; the reason why it is called an aristocraty , saith aristotle , is for that there the best men govern , or ( because that is not always true ) for that it is for the best of the governed ; by this latter reason any government , and most especially a monarchy , may be called an aristocraty , because the end of monarchy is for the best of the governed , as well as the end of an aristocraty ; so that of these two reasons for calling the government of a few an aristocratie , the first is seldome true ; and the latter is never sufficient to frame a distinction . this aristotle himself confesseth in his next chapter , saying a that the causes aforesaid do not make a difference , and that it is poverty and riches , and not few , and many , that makes the difference between an oligarchy , and democraty ; there must be an oligarchy where rich men rule , whether they be few or many : and wheresoever the poor have the sovereignty , there must be a democraty . now if aristotle will allow riches and poverty to make a difference between an oligarchy and a democrat●… : these two must likewise make the difference between an aristocraty and a polity : for the only difference aristotle makes between them is , in their ends , and not in their matter ; for the same few men may make an aristocraty , if their end be the common good ; and they may be an oligarchy , if they aim only at their private benefit . thus is aristotle distracted and perplexed how to distinguish his aristocratie , whether by the smallness of their number , or by the greatness of their estates . nay if we look into aristotles rhetoriques , we shall find a new conceit , not only about aristocratie , but also about the sorts of government : for whereas he has taught us in his politiques , that there be three sorts of right or perfect government , and as many sorts of wrong , which he calls transgressions or corruptions , he comes in his rhetoriques , and teacheth us that there be four sorts of government . a a democratie , when magistracies are distributed by lots . . in an oligarchy by their wealth . . in an aristocratie by their instructions in the law. it is necessary for these to appear the best from whence they have their name . . b a monarchy according to the name , wherein one i●… lord over all . here we see aristocratie is not distinguished by smallness of number , nor by riches , but by skill in the laws ; for he saith those that are instructed in the laws govern in an aristocratie : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a point 〈◊〉 dreamt of in his politiques ; by which it seems aristotle himself did not know well what he would ha●… to be an aristocratie . and as he cannot teach us truly what an aristocratie is , so he is to seek to tells us where any aristocratie ever was ; even himself seems to doubt , whether there be any such form of government , where he saith in his third book of politiques , cap. . a it is impossible for any mechanical man to be a citizen in an aristocratie , if there be any such government as they call aristocratical . his [ if ] makes him seem to doubt of it ; yet i find him affirm that the commonwealth of carthage was aristocratical ; he doth not say it was an aristocratie , for he confesseth it had many of the transgressions which other commonwealths had , and did incline either to a democratie or an oligarchy . b the government of carthage did transgress from an aristocratie to an oligarchy . and he concludes , that if by misfortune there should happen any discord among the carthaginians themselves , there would be no medicine by law found out to give it rest ; wherein me-thinks aristotle was a kind of prophet , for the discords between the citizens of carthage , were the main cause that hannibal lost not only italy , but carthage it self . by these few collections we may find how uncertain aristotle is in determining what an aristocratie is , or where or when any such government was ; it may justly be doubted whether there ever was , or can be any such government . let us pass from his aristocraty , to his third sort of perfect or right government ; for which he finds no particular name , but only the common name of all government , politia : it seems the greeks were wonderfully to seek , that they of all men should not be able to compound a name for such a perfect form of government ; unless we should believe that they esteemed this kind of commonwealth so superlatively excellent , as to be called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the government of all governments , or polity of polities . but howsoever aristotle in his books of politiques vouchsafe us not a name , yet in his books of ethiques he affirmeth it may very properly be called a a timocratical government , where magistrates are chosen by their wealth : but why aristotle should give it such a name i can find no reason ; for a polity by his doctrine is the government of many , or of a multitude , and the multitude he will have to be the poorer sort , insomuch that except they be poor , he will not allow it to be the government of a multitude , though they be never so many ; for he makes poverty the truest note of a popular estate ; and as if to be poor and to be free were all one , he makes liberty likewise to be a mark of a popular estate ; for in his th book , and th chapter , he resolves , that b a popular state is where free men governe , and an oligarchy where rich men rule ; as if rich men could not be free men : now how magistrates should be chosen for their wealth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , among all poor men is to me a riddle . here i cannot but wonder why all our modern politicians , who pretend themselves aristotelians , should forsake their great master , and account a democraty a right or perfect form of government , when aristotle brands it for a transgression , or a depraved , or corrupted manner of government . they had done better to have followed aristotle , who ( though other grecians could not , yet he ) could find out the name of a timocraty for a right popular government : but , it may be , our politicians forbear to use the word timocraty , because he affords an ill character of it , saying , that of all the right kinds of government a monarchy was the best , and a timocraty the worst ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . yet afterwards aristotle in the same chapter makes amends for it , in saying , a democraty is the least vicious , because it doth but a little transgress from a timocraty . but not to insist longer on the name of this nameless form of government , let inquiry be made into the thing it self , that we may know what aristotle saith is the government of many , or of a multitude , for the common good. this many , or multitude is not the whole people , nor the major part of the people , or any chosen by the people to be their representors . no , aristotle never saith , or meaneth any such thing ; for he tells us a the best city doth not make any artificer , or handicrafts-man a citizen . and if these be excluded out of the number of citizens , there will be but a few left in every city to make his timocratical government , since artificers or mercenary men make far the greatest part of a city ; or to say a a city is a community of free men , and yet to exclude the greatest part of the inhabitants from being citizens , is but a mockery of freedom ; for any man would think that a city being a society of men assembled to the end to live well , that such men without whom a city cannot subsist , and who perform necessary works , and minister to all in publick , should not be barred from being citizens , yet says aristotle , b all those are not to be deemed citizens without whom a city cannot subsist , except they abstain from necessary works ; for he resolves it c impossible for him to exercise the work of vertue , that useth a mechanical or mercenary trade . and he makes it one of his conclusions , that d in ancient times among some men , no publick workman did partake of the government , untill the worst of democraties were brought in . again aristotle will have his best popular government consist of free men , and accounts the poorer sort of people to be free men ; how then will he exclude poor artificers , who work for the publick , from participating of the government ? further it is observable in aristotle , that , quite contrary to the signification of the greek names , the government of a multitude may be termed an oligarchy if they be rich , and the rule of a few a democratie if they be poor and free . after much incertainty of the nature of this politique government , which wants a name ; aristotle at last resolves that this general commonweal or politia is compounded of a democratie and oligarchy ; for , a to speak plainly , a polity is a mixture of a democratie and an oligarchy . that is , one perfect form is made of two imperfect ones ; this is rather a confounding than compounding of government , to patch it up of two corrupt ones , by appointing an oligarchical penalty for the rich magistrates that are chosen by election , and a democratical fee for the poor magistrates that are chosen by lot. lastly it is to be noted , that aristotle doth not offer to name any one city or commonweal in the world , where ever there was any such government as he calls a politie : for him to reckon it for a perfect form of government , and of such excellency as to carry the name from all other , and yet never to have been extant in the world , may seem a wonder ; and a man may be excused for doubting , or for denying any such form to be possible in nature , if it cannot be made manifest what it is , nor when , nor where it ever was . in conclusion , since aristotle reckons but three kinds of perfect government , which are , first , a monarchy of one ; secondly , an aristocraty of a few ; thirdly , a polity of a multitude ; and if these two latter cannot be made good by him : there will remain but one right form of government only , which is monarchy : and it seems to me , that aristotle in 〈◊〉 manner doth confess as much , where he informs us a th●… the first commonweal amo●… the grecians , after kingdom ▪ was made of those that wages war : meaning that the grecians , when they left to be governed by kings , fell to be governed by an army : the●… monarchy was changed into a stratocraty , and not into an aristocraty or democraty : for if unity in government , which is only found in monarchy , be once broken , there is no stay or bound , untill it come to a constant standing army ; for the people or multitude , as aristotle teacheth us , can excell in no ver●… but military , and that that is natural to them , and therefore in a popular estate ▪ b the sovereign power is i●… the sword , and those that a●… possessed of the arms. so that any nation or kingdom that is not charged with the keeping of a king , must perpetually be at the charge of paying and keeping of an army . these brief observations upon aristotle's perfect forms of government , may direct what to judge of those corrupted or imperfect forms which he mentions ; for rectum est index sui & obloqui , and he reckons them to be all one in matter and form , and to differ only in their end : the end of the perfect forms being for the good of the governed ; and of the imperfect , for the benefit only of the governours . now since aristotle could not tell how to define or describe his right or perfect forms of government , it cannot be expected he can satisfie us concerning those he calls imperfect : yet he labours and bestirrs himself mainly in the business , though to little purpose ; for howsoever the title of his book be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of politiques , and that he mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a special form of government , which hath the common name of a policy : yet when he comes to dispute in particular of government , he argues only about democracies and oligarchies , and therein he is copious , because only those which he calls corrupt forms of governments were common in greece in his dayes . as for an aristocracy , or a policy which he mentions , they are only speculative notions , or airy names , invented to delude the world , and to perswade the people , that under those quaint terms , there might be found some subtile government , which might at least equal , if not excell monarchy : and the inventers of those fine names were all but rebels to monarchy , by aristotles confession , where he saith , the first commonweals of greece after kings were left , were made of those that waged war. l. . c. . as aristotle is irresolute to determine what are ●…uly perfect aristocracies and policies , so he is to seek in describing his imperfect forms of government , as well oligarchies as democracies , and therefore he is driven to invent several forts of them , and to confound himself with subdivisions : we will alledge some of his words . the cause why there be many kinds of commonweals is , for that there are many parts of every city . sometimes all these parts are in a commonweal , sometimes more of them , sometimes fewer : whence it is manifest , that there are many commonweals differing from each other in kind ▪ because the parts of them differ after the same manner . for a commonweal is the order of magistrates distributed , either according to the power of them that an●… partakers of it , or according to some other common equality belonging to poor and rich , or some other thing common to both . it is therefore necessary , that then be so many commonweals as there are orders , according to the excellencies and differences of parts . but it seemeth principally there are but two chief kinds of commonweals ; the democracy and the oligarchy ▪ for they make the aristocracy a branch of oligarchy , as if it were a kind of oligarchy ; and that other which is properly a policy , to be a branch of democracy . so they are wont to esteem of commonweales , but it is both truer and better ; that there being two right forms , or one , that all the other be transgressions . here we find aristotle of several minds , sometimes he is for many commonweales , sometimes for two , or sometimes for one . as for his many commonweals , if he allow them according to the several parts of a city , he may as well make three thousand kinds of commonweals , as three : if two artificers and three souldiers should govern , that should be one kind of commonweal : if four husbandmen , and five merchants , that would be a second sort ; or six taylors , and ten carpenters , a third sort , or a dozen saylors , and a dozen porters , a fourth ; and so in infinitum , for aristotle is not resolved how many parts to make of a city , or how many combinations of those parts ; and therefore in his reckoning of them , he differs from himself , sometimes makes more , sometimes fewer parts : and oft concluding at the end of his accompt with et caetera's : and confessing that one and the same man may act several parts ; as he that is a souldier , may be a a husbandman & an artificer : and in his fourth book and fourth chapter , he seems to reckon up eight parts of a city , but in the tale of them , he misses or forgets the sixth . . he names the plowman . . the artificer . . the tradesman , or merchant . . the mercenary hireling . . the souldier , ( here aristotle falls foul upon plato , for making but four parts of a city . . the weaver . . the plowman . . the taylor . . the carpenter . afterwards , as if these were not sufficient , he addeth the smith , and the freeder of necessary cattle , the merchant , and the ingrosser or retayler ) whilest aristotle was busie in this reprehension of plato , he forgets himself , and skips over his sixth part of a city , and names the . rich men , . the magistrates . in the same chapter , he offers at another division of the parts of a city or commonweal , first dividing it into a populacy , and nobility . the people he divides first into husbandmen . . into artificers . . into merchants , or those that use buying or selling. . into those that frequent the seas , of whom some follow the war , others seek for gain , some are carriers or transporters , others fishermen . . handicraftsmen that possess so little goods , that they cannot be idle . . those that are not free on both sides , and any other such like multitude of people . the kinds of noblemen are distinguished by riches , by lineage , by vertue , by learning , and other such like things . that there may be more parts of a commonweal than are here numbred , aristotle confesseth or supposeth ; and of a multitude of parts , and of a multitude of mixtures of such parts may be made 〈◊〉 world of forms of oligarchies and democraties . this confusion of the parts and kinds of commonweals drove aristotle rather to rest upon the division of rich and poor , for the main parts of 〈◊〉 commonweal , than any other . the distinction of a few and of a multitude , or the whole people ▪ might seem more proper to distinguish between an oligarchy and a democraty ; but the truth is , aristotle looking upon the cities of greece , and finding that in every of them , even in athens it self , there were many of the people that were not allowed to be citizens , and to participate in the government , and that many times he was a citizen in one sort of government , who was not a citizen in another , and that citizens differed according to every commonweal ; he considered that if he should place 〈◊〉 right in the whole people , either to govern , or to chuse their form of government , or the parties that should govern : he should hereby condemn the government of all the cities in greece , and especially of aristocraty , which , as he saith , allows 〈◊〉 artificer to be a citizen ; and besides , he should thereby confute a main principle of his own politiques , which is , that some men are born slaves by nature ▪ which quite contradicts the position , that all me●… are born equal and free ; and therefore aristotle thought it fitter to allow all imaginable forms of government , that so he might not disparage any one city , than to propound such a form as might condemn and destroy all the rest . though aristotle allow so many several forms of corrupted governments ; yet he insists upon no one form of all those that he can define or describe , in such sort , that he is able to say that any one city in all greece was governed just according to such a form ; his diligence is only to make as many forms as the giddy or inconstant humour of a city could happen upon ; he freely gives the people liberty to invent as many kinds of government as they please , provided he may have liberty to find fault with every one of them ; it proved an easier work for him to find fault with every form , then to tell how to amend any one of them ; he found so many imperfections in all sorts of commonweals , that he could not hold from reproving them before ever he tells us what a commonweal is , or how many sorts there are ; and to this purpose he spends his whole second book in setting out , and correcting the chief commonweals of greece , and among others the lacedemonian , the cretan , and carthaginian commonweals ; which three he esteems to be much alike , and better than any other , yet he spares not to lay open their imperfections , and doth the like to the athenian ; wherein he breaks the rule of method , by delivering the faults of commonweals , before he teach us what a commonweal is ; for in his first book , he speaks only of the parts of which a city , or a commonweal is made , but tells ●…s not what a city or commonweal is , untill he ●…ome to his third book , and there in handling the sorts of government , he observes no method at all but in a disorderly way , flies backward and forward from one sort to another : and howsoever there may be observed in him many rules of policy touching government in general , yet without doubt where he comes to discourse of particular forms , he is full of contradiction , or confusion , or both : it is true he is brief and difficult , the best right a man ca●… do him , is to confess he understands him not ; ye●… a diligent reader may readily discern so many irregularities and breaches in aristotle's books of politiques , as tend to such distraction or confusion , th●… none of our new politicians can make advantage of his principles , for the confirmation of an original power by nature in the people , which is the only theme now in fashion : for aristotle's discourse is of such commonweals as were founded by particular persons , as the chaleedonian by phaleas , the milesian by hippodamas , the lacedemonian by lyeu●…gus , the cretan by minos , the athenian by solon , and the like : but the natural right of the people to found , or elect their kind of government is not once disputed by him : it seems the underived majesty of the people , was such a metaphysical piece o●… speculation as our grand philosopher was not acquainted with ; he speaks very contemptuously 〈◊〉 the multitude in several places , he affirms that the people are base or wicked iudges in their own cases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and that many of them differ nothing from beast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and again 〈◊〉 saith , the common people or freemen 〈◊〉 such as are neither rich , nor in reputation for vertu●… and it is not safe to commit to them great government●… for , by reason of their injustice and unskilfulness , they would do much injustice , and commit many errours ; and it is pleasanter to the multitude to live disorderly , than soberly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if aristotle had believed a publick interest to have been in the people , to the enabling them to be their own carvers in point of government , he would never have entangled himself with such intricate and ambiguous forms of commonweals , as himself cannot tell how to explain , nor any of his commentators how to understand , or make use of . this one benefit i have found by reading aristotle , that his books of politiques serve for an admirable commentary upon that text of scripture , which saith , in those dayes there was no king in israel ; every man did that which was right in his own eyes . for he grants a liberty in every city , for any man , or multitude of men , either by cunning , or force , to set up what government they please ; and he will allow some name or other of a commonweal , which in effect is to allow every man to do what he lists , if he be able ; hence it is , that by the confession of aristotle , the first commonweals in greece , after kings were given over , were made of those that waged war ; those several kinds of commonweals , were all summed up into the government of an army ; for ( a ) it is , saith aristotle , in their power , who manage arms to continue , or not continue the form of government , whereby the estate is governed , which is nothing else but a stratocratie , or military government . we cannot much blame aristotle for the incertainty , and contrariety in him about the sorts of government , if we consider him as a heathen ; for it is not possible for the wit of man to search out the first grounds or principles of government , ( which necessarily depend upon the original of property ) except he know that at the creation one man alone was made , to whom the dominion of all things was given , and from whom all men derive their title . this point can be learnt only from the scriptures : as for the imaginary contract of people , it is a fancy not improbable only , but impossible , except a multitude of men at first had sprung out , and were engendred of the earth , which aristotle knows not whether he may believe , or no : if justice ( which is to give every man his due ) be the end of government , there must necessarily be a rule to know how any man at first came to have a right to any thing to have it truly called his . this is a point aristotle disputes not ; nor so much as ever dreamt of an original contract among people : he looked no farther in every city , than to a scambling among the citizens , whereby every one snatcht what he could get : so that a violent possession was the first , and best title that he knew . the main distinction of aristotle touching perfect or right forms of government from those that are imperfect or corrupt , consists solely in this point , that where the profit of the governed is respected , there is a right government , but where the profit of the governours is regarded , there is a corruption or transgression of government . by this it is supposed by aristotle , that there may be a government only for the benefit of the governours ; this supposition to be false , may be proved from aristotle himself ; i will instance about the point of tyranny . tyranny , saith aristotle , a is a despotical or masterly monarchy ; now he confesseth , that b in truth the masterly government is profitable both to the servant by nature , and the master by nature , and he yields a solid reason for it , saying , c it is not possible , if the servant be destroyed , that the mastership can be saved ; whence it may be inferred , that if the masterly government of tyrants cannot be safe without the preservation of them whom they govern , it will follow that a tyrant cannot govern for his own profit only : and thus his main definition of tyranny fails , as being grounded upon an impossible supposition by his own confession . no example can be shewed of any such government that ever was in the world , as aristotle describes a tyranny to be ; for under the worst of kings , though many particular men have unjustly suffered , yet the multitude , or the people in general have found benefit and profit by the government . it being apparent that the different kinds of government in aristotle , arise onely from the difference of the number of governours , whether one , a few , or many : there may be as many several forms of governments as there be several numbers , which are infinite ; so that not onely the several parts of a city or commonweal , but also the several numbers of such parts may cause multiplicity of forms of government by aristotle's principles . it is further observable in assemblies , that it is not the whole assembly , but the major part onely of the assembly that hath the government ; for that which pleaseth the most , is alwayes ratified , saith aristotle , lib. . c. . by this means one and the same assembly may make , at one sitting , several forms of commonweals , for in several debates and votes the same number of men , or all the self-same men do not ordinarily agree in their votes ; and the least disagreement , either in the persons of the men , or in their number , alters the form of government . thus in a commonweal , one part of the publick affairs shall be ordered by one form of government , and another part by another form , and a third part by a third form , and so in infinitum . how can that have the denomination of a form of government , which lasts but for a moment onely , about one fraction of business ? for in the very instant , as it were in the twinkling of an eye , while their vote lasteth , the government must begin and end . to be governed , is nothing else but to be obedient and subject to the will or command of another ; it is the will in a man that governs ; ordinarily mens wills are divided according to their several ends or interests ; which most times are different , and many times contrary the one to the other , and in such cases where the wills of the major part of the assembly do unite and agree in one will , there is a monarchy of many wills in one , though it be called an aristocracy or democracy , in regard of the several persons ; it is not the many bodies , but the one will or soul of the multitude that governs . a where one is set up out of many , the people becometh a monarch , because many are lords , not separately , but altogether as one ; therefore such a people as if it were a monarch , seeks to bear rule alone l. . c. . it is a false and improper speech to say that a whole multitude , senate , councel , or any multitude whatsoever doth govern where the major part only rules ; because many of the multitude that are so assembled , are so far from having any part in the government , that they themselves are governed against and contrary to their wills ; there being in all government various and different debates and consultations , it comes to pass oft-times , that the major part in every assembly , differs according to the several humours or fancies of men ; those who agree in one mind , in one point , are of different opinions in another ; every change of business , or new matter begets a new major part , and is a change both of the government and governours ; the difference in the number , or in the qualities of the persons that govern , is the only thing that causes different governments , according to aristotle , who divides his kinds of government to the number of one , a few , or many . as amongst the romans their tribunitial laws had several titles , according to the names of those tribunes of the people , that preferr'd and made them . so in other governments , the body of their acts and ordinances , is composed of a multitude of momentary monarchs , who by the strength and power of their parties or factions are still under a kind of a civil war , fighting and scratching for the legislative miscellany , or medly of several governments . if we consider each government according to the nobler part of which it is composed , it is nothing else but a monarchy of monothelites , or of many men of one will , most commonly in one point only : but if we regard only the baser part , or bodies of such persons as govern , there is an interrupted succession of a multitude of short-lived governments , with as many intervalls of anarchy ; so that no man can say at any time , that he is under any form of government ; for in a shorter time than the word can be spoken , every government is begun and ended . furthermore in all assemblies , of what quality soever they be , whether aristocratical or democratical , as they call them , they all agree in this one point , to give that honourable regard to monarchy , that they do interpret the major , or prevailing part in every assembly to be but as one man , and so do feign to themselves a kind of monarchy . though there be neither precept nor practice in scripture , nor yet any reason alledged by aristotle for any form of government , but only monarchy ; yet it is said that it is evident to common sense , that of old time rome , and in this present age venice , and the low-countries , enjoy a form of government different from monarchy : hereunto it may be answered , that a people may live together in society , and help one another ; and yet not be under any form of government ; as we see herds of cattel do , and yet we may not say they live under government . for government is not a society only to live , but to live well and vertuously . this is acknowledged by aristotle , who teacheth that a the end of a city , is to live blessedly and honestly . political communities are ordained for honest actions , but not for living together only . now there be two things principally required to a blessed and honest life : religion towards god , and peace towards men : that is , a quiet and peaceable life in all godliness and honesty , tim. . . here then will be the question , whether godliness and peace can be found under any government but monarchy , or whether rome , venice , or the low-countries did enjoy these under any popular government . in these two points , let us first briefly examine the roman government , which is thought to have been the most glorious . for religion , we find presently after the building of the city by romulus , the next king , numa , most devoutly established a religion , and began his kingdom with the service of the gods ; he forbad the romans to make any images of god , which law lasted and was observed years , there being in all that time no image or picture of god , in any temple or chappel of rome ; also he erected the pontifical colledge , and was himself the first bishop or pontifex ; these bishops were to render no account either to the senate or commonalty . they determined all questions concerning religion , as well between priests as between private men : they punished inferiour priests , if they either added or detracted from the established rites , or ceremonies , or brought in any new thing into religion . the chief bishop , pontif●… maximus , taught every man how to honour and serve the gods. this care had monarchy of religion . but after the expulsion of kings , we do not find during the power of the people , any one law made for the benefit or exercise of religion : there be two tribunitian laws concerning religion , but they are meerly for the benefit of the power of the people , and not of religion . l. papirius , a tribune , made a law called lex papiria , that it should not be lawful for any to consecrate either houses , grounds , altars , or any other things without the determinatin of the people . domitius aenobarbus another tribune enacted a law called domitia lex , that the pontifical colledge should not , as they were wont , admit whom they would into the order of priesthood , but it should be in the power of the people ; and because it was contrary to their religion , that church-dignities should be bestowed by the common people ; hence for very shame he ordained , that the lesser part of the people , namely seventeen tribes should elect whom they thought fit , and afterwards the party elected should have his confirmation or admission from the colledge : thus by a committee of seven tribes taken out of thirty five , the ancient form of religion was alter'd and reduced to the power of the lesser part of the people . this was the great care of the people to bring ordination and consecration to the laity . the religion in venice , and the low-countries is sufficiently known , much need not be said of them : they admirably agree under a seeming contrariety ; it is commonly said , that one of them hath all religions , and the other no religion ; the atheist of venice may shake hands with the sectary of amsterdam . this is the liberty that a popular estate can brag of , every man may be of any religion , or no religion , if he please ; their main devotion is exercised only in opposing and suppressing monarchy . they both agree to exclude the clergy from medling in government , whereas in all monarchies both before the law of moses , and under it , and ever since : all barbarians , graecians , romans , infidels , turks , and indians , have with one consent given such respect and reverence to their priests , as to trust them with their laws ; and in this our nation , the first priests we read of before christianity , were the druides , who as caesar saith , decided and determined controversies , in murder , in case of inheritance , of bounds of lands , as they in their discretion judged meet ; they grant rewards and punishments . it is a wonder to see what high respect even the great turk giveth to his mufti , or chief bishop , so necessary is religion to strengthen and direct laws . to consider of the point of peace , it is well known , that no people ever enjoyed it without monarchy . aristotle saith , the lacedemonians preserved themselves by warring ; and after they had gotten to themselves the empire , then were they presently undone , for that they could not live at rest , nor do any better exercise , than the exercise of war , l. . c. . after rome had expelled kings , it was in perpetual war , till the time of the emperours : once only was the temple of ianus shut , after the end of the first punique war , but not so long as for one year , but for some moneths . it is true , as orosius saith , that for almost years , that is , from tullus hostilius 〈◊〉 augustus caesar , only for one summer , the bowels 〈◊〉 rome did not sweat blood. on the behalf of the romans it may be said , that though the bowels of rome did always sweat blood , yet they did obtain most glorious victories abroad . but it may be truly answered , if all the roman conquests had no other foundation but injustice ; this alone soils all the glory of her warlike actions . the most glorious war that ever rome had , was with carthag●… ; the beginning of which war , sir walter raleig●… proves to have been most unjustly undertaken by the romans , in confederating with the mamertines , and aiding of rebels , under the title of protecting their confederates ; whereas kings many times may have just cause of war , for recovering and preserving their rights to such dominions as fall to them by inheritance or marriage ; a popular estate , that can neither marry , nor be heir to another , can have no such title to a war in a foreign kingdom ; and to speak the truth , if it be rightly considered , the whole time of the popularity of rome , the romans were no other than the only prosperous and glorious thieves , and robbers of the world. if we look more narrowly into the roman government , it will appear , that in that very age , wherein rome was most victorious , and seemed to be most popular , she owed most of her glory to an apparent kind of monarchy . for it was the kingh●… power of the consuls , who ( as livy saith ) had the same royal iurisdiction , or absolute power that the kings had , not any whit diminished or abated , and held all the same regal ensignes of supreme dignity , which helpt rome to all her conquests : whiles the tribunes of the people were strugling at home with the senate about election of magistrates , enacting of laws , and calling to account , or such other popular affairs , the kingly consuls gained all the victories abroad : thus rome at one and the same time was broken and distracted into two shewes of government ; the popular , which served only to raise seditions and discords within the walls , whilest the regal atchieved the conquests of foreign nations and kingdomes . rome was so sensible of the benefit and necessity of monarchy , that in her most desperate condition and danger , when all other hopes failed her , she had still resort to the creation of a dictator , who for the time was an absolute king ; and from whom no appeal to the people was granted , which is the royallest evidence for monarchy in the world ; for they who were drawn to swear , they would suffer no king of rome , found no security but in perjury , and breaking their oath by admitting the kingly power in spight of their teeth , under a new name of a dictator or consul : a just reward for their wanton expelling their king for no other crime they could pretend but pride , which is most tolerable in a king of all men : and yet we find no particular point of pride charged upon him , but that he enjoyned the romans to labour in cleansing , and casting of ditches , and paving their sinks : an act both for the benefit and ornament of the city , and therefore commendable in the king : but the citizens of rome , who had been conquerours of all nations round about them , could not endure of warriers to become quarriers , and day-labourers . whereas it is said , that tarquin was expelled for the rape committed by his son on lucrece ; it is unjust to condemn the father for the crime of his son ; it had been fit to have petitioned the father for the punishment of the offender : the fact of young tarquin cannot be excused , yet without wrong to the reputation of so chaste a lady as lucrece is reputed to be , it may be said , she had a greater desire to be thought chaste , than to be chaste ; she might have died untouched , and unspotted in her body , if she had not been afraid to be slandered for inchastity ; both dionysius halicarnasseus , and livie , who both are her friends , so tell the tale of her , as if she had chosen rather to be a whore , than to be thought a whore. to say truth , we find no other cause of the expulsion of tarquin , than the wantonness , and licentiousness of the people of rome . this is further to be considered in the roman government , that all the time between their kings , and their emperours , there lasted a continued strife , between the nobility and commons , wherein by degrees the commons prevailed at last , so to weaken the authority of the consuls and senate , that even the last sparks of monarchy were in a manner extinguished , and then instantly began the civil war , which lasted till the regal power was quickly brought home , and setled in monarchy . so long as the power of the senate stood good for the election of consuls , the regal power was preserved in them , for the senate had their first institution from monarchy : it is worth the noting , that in all those places that have seemed to be most popular , that weak degree of government , that hath been exercised among them , hath been founded upon , and been beholden unto monarchical principles , both for the power of assembling , and manner of consulting : for the entire and gross body of any people , is such an unweildy and diffused thing as is not capable of uniting , or congregating , or deliberating in an entire lump , but in broken parts , which at first were regulated by monarchy . furthermore it is observable , that rome in her chief popularity , was oft beholden for her preservation to the monarchical power of the father over the children : by means of this fatherly power , saith bodin , the romans flourished in all honour and vertue , and oftentimes was their common-weal thereby delivered from most imminent destruction , when the fathers drew out of the consistory , their sons being tribunes publishing laws tending to sedition . amongst others cassius threw his son headlong out of the consistory , publishing the law agraria ( for the division of lands ) in the behoof of the people , and after by his own private judgment put him to death , the magistrates , serjeants , and people standing thereat astonied , and not daring to withstand his fatherly authority , although they would with all their power have had that law for division of lands ; which is sufficient proof , this power of the father not only to have been sacred and inviolable , but also to have been lawful for him , either by right or wrong to dispose of the life and death of his children , even contrary to the will of the magistrates and people . it is generally believed that the government of rome , after the expulsion of kings , was popular ; bodin endeavours to prove it , but i am not satisfied with his arguments , and though it will be thought a paradox , yet i must maintain , it was never truly popular . first it is difficult to agree , what a popular government is , aristotle saith it is where many or a multitude do rule ; he doth not say where the people , or the major part of the people , or the representors of the people govern . bodin affirms if all the people be interessed in the government , it is a popular estate , lib. . c. . but after in the same chapter he resolves , that it is a popular estate , when all the people , or the greater part thereof hath the sovereignty , and he puts the case that if there be threescore thousand citizens , and forty thousand of them have the sovereignty , and twenty thousand be excluded , it shall be called a popular estate : but i must tell him , though fifty nine thousand , nine hundred , ninety nine of them govern , yet it is no popular estate , for if but one man be excluded , the same reason that excludes that one man , may exclude many hundreds , and many thousands , yea , and the major part it self ; if it be admitted , that the people are or ever were free by nature , and not to be governed , but by their own consent , it is most unjust to exclude any one man from his right in government ; and to suppose the people so unnatural , as at the first to have all consented to give away their right to a major part , ( as if they had liberty given them only to give away , and not to use it themselves ) is not onely improbable , but impossible ; for the whole people is a thing so uncertain and changeable , that it alters every moment , so that it is necessary to ask of every infant so soon as it is born its consent to government , if you will ever have the consent of the whole people . moreover , if the arbitrary tryal by a jury of twelve men , be a thing of that admirable perfection and justice as is commonly believed , wherein the negative voice of every single person is preserved , so that the dissent of any of the twelve frustrates the whole judgment : how much more ought the natural freedom of each man be preserved , by allowing him his negative voice , which is but a continuing him in that estate , wherein , it is confessed , nature at first placed him ; justice requires that no one law should bind all , except all consent to it , there is nothing more violent and contrary to nature , than to allow a major part , or any other greater part less than the whole to bind all the people . the next difficulty to discovering what a popular estate is , is to find out where the supreme power in the roman government rested ; it is bodin's opinion , that in the roman state the government was in the magistrates , the authority and counsel in the senate , but the sovereign power and majesty in the people . lib. . c. . so in his first book his doctrine is , that the ancient romans said , imperium in magistratibus , authoritatem in senatu , potestatem in plebe , majestatem in populi jure esse dicebant . these four words command , authority , power , and majesty signifie ordinarily , one and the same thing , to wit , the sovereignty , or supreme power , i cannot find that bodin knows how to distinguish them ; for they were not distinct faculties placed in several subjects , but one and the same thing diversly qualified , for imperium , authoritas , potestas , and majestas were all originally in the consuls ; although for the greater shew the consuls would have the opinion , and consent of the senate who were never called together , nor had their advice asked , but when and in what points only it pleased the consuls to propound : so that properly senatus consultum was only a decree of the consuls , with the advice of the senators : and so likewise the consuls , when they had a mind to have the countenance of an ampler councel , they assembled the centuries , who were reckoned as the whole people , and were never to be assembled , but when the consuls thought fit to propound some business of great weight unto them ; so that jussus populi , the command of the people which bodin so much magnifies , was properly jussus consulum , the command of the consuls , by the advice or consent of the assembly of the centuries , who were a body composed of the senators , and the rest of the patritians , knights , and gentlemen , or whole nobility together with the commons : for the same men who had voices in senate , had also their votes allowed in the assembly of the centuries ▪ according to their several capacities . it may further appear , that the roman government was never truly popular , for that in her greatest show of popularity , there were to be found above ten servants for every citizen or freeman , and of those servants , not one of them was allowed any place , or voice in government : if it be said that the roman servants were slaves taken in war , and therefore not fit to be freemen ; to this it may be answered , that if the opinion of our modern politicians be good , which holds that all men are born free by nature , or if but the opinion of aristotle be found , who saith that by nature some men are servants , and some are masters , then it may be unnatural , or unjust to make all prisoners in war servants or ( as they are now called ) slaves , a term not used in the popular governments , either of rome or greece ; for in both languages , the usual word that doth answer to our late term of slave , is but servus in latin , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek . besides , if the wars of the romans , by which they gained so many servants were unjust , as i take all offensive war to be without a special commission from god , and as i believe all the roman wars were , that were made for the enlargement of their empire , then we may conclude , that the romans were the notablest plagiaries , or men-stealers in the world. but to allow the lesser part of the people of rome , who called themselves citizens , to have had a just right to exclude all servants from being a part of the people of rome , let us enquire whether the major part of those , whom they allowed to be citizens , had the government of rome ; whereby we may discover easily how notoriously the poorer and greater part of the citizens were guld of their share in government ; there were two famous manners of their assembling the people of rome : the first was by classes , as they called them , which were divided into centuries ; the second was by tribes , or wards ; the former of these was a ranking of the people , according to their abilities or wealth ; the latter according to the place or ward , wherein every citizen dwelt : in the assemblies of neither of these , had the major part of the people the power of government , as may thus be made appear . first , for the assembly of the centuries , there were six degrees or classes of men according to their wealth ; the first classis was of the richest men in rome , none whereof were under l. in value : the valuation of the second classis was not under fourscore pounds ; and so the . the . and the fifth classis were each a degree one under another . the sixth classis contained the poorer sort , and all the rabble . these six classes were subdivided into hundreds , or centuries .   centuries . the first classis had the . had the . classis had . the . had the . classis had the . classis had   the classes , and centuries being thus ordered when the assembly came to give their votes they did not give their voices by the poll , which is the true popular way : but each century voted by it self , each century having one voice , the major part of the centuries carried the business : now there being fourscore and eighteen centuries in the first classis , in which all the patricians , senators , noblemen , knights , and gentlemen of rome , were inrolled , being more in number , and above half the centuries , must needs have the government , if they agreed all together in their votes , because they voted first , for when centuries had agreed in their votes , the other centuries of the inferiour classis , were never called to vote ; thus the nobles , and richer men who were but few in comparison of the common people did bear the chief sway , because all the poorer sort , or proletarian rabble , were clap'd into the sixth classis , which in reckoning were allowed but the single voice of one century , which never came to voting : whereas in number they did far exceed all the five other classes or centuries , and if they had been allowed the liberty of other citizens , they might have been justly numbred for a thousand centuries , or voices in the assembly ; this device of packing so many thousands into one century , did exclude far the greatest part of the people from having a part in the government . next , for the assembly of the people of rome by tribes , it must be considered , that the tribes did not give their voices by the poll altogether , which is the true way of popular voting , but each tribe or ward did vote by it self , and the votes of the major part ( not of the people but ) of the tribes did sway the government , the tribes being unequal , as all divisions by wards usually are , because the number of the people of one tribe , is not just the same with the number of the people of each other tribe ; whence it followed , that the major number of the tribes might possibly be the minor number of the people , which is a destroying of the power of the major part of the people . adde hereunto , that the nobility of rome were excluded from being present at the assembly of the tribes ; and so the most considerable part of the people was wanting , therefore it could not be the voices of the major part of the people , where a great part of the people were allowed no voices at all , for it must be the major part of the whole , and not of a part of the people , that must denominate a popular government . moreover it must be noted , that the assembly of the tribes was not originally the power of the people of rome , for it was almost years after the rejection of kings before an assembly of tribes were thought on , or spoken of ; for it was the assembly of the people by centuries , that agreed to the expulsion of kings , & creating of consuls in their room , also the famous laws of the twelve tables were ratified by the assembly of the centuries . this assembly by centuries , as it was more ancient , than that by tribes ; so it was more truly popular , because all the nobility , as well as the commons , had voices in it : the assembly by tribes , was pretended at first , only to elect tribunes of the people , and other inferiour magistrates , to determine of lesser crimes that were not capital , but only finable ; and to decree that peace should be made ; but they did not meddle with denouncing war to be made , for that high point did belong only to the assembly of the centuries ; and so also did the judging of treason , and other capital crimes . the difference between the assembly of the tribes , and of the centuries , is very material ; for though it be commonly thought , that either of these two assemblies were esteemed to be the people , yet in reality it was not so , for the assembly of the centuries only could be said to be the people , because all the nobility were included in it as well as the commons , whereas they were excluded out of the assembly of the tribes ; and yet in effect , the assembly of the centuries was but as the assembly of the lords , or nobles only , because the lesser , and richer part of the people had the sovereignty , as the assembly of the tribes was , but the commons only . in maintenance of the popular government of rome , bodin objects , that there could be no regal power in the two consuls , who could neither make law , nor peace , nor war. the answer is , though there were two consuls , yet but one of them had the regality ; for they governed by turns , one consul one moneth , and the other consul another moneth ; or the first one day , and the second another day . that the consuls could make no laws is false , it is plain by livy , that they had the power to make laws , or war , and did execute that power , though they were often hindered by the tribunes of the people ; not for that the power of making laws or war , was ever taken away from the consuls , or communicated to the tribunes , but onely the exercise of the consular power was suspended by a seeming humble way of intercession of the tribunes ; the consuls by their first institution had a lawful right to do those things , which yet they would not do by reason of the shortness of their reigns , but chose rather to countenance their actions with the title of a decree of the senate ( who were their private councel ) yea , and sometimes with the decree of the assembly of the centuries ( who were their publick counsel ) for both the assembling of the senate , and of the centuries , was at the pleasure of the consuls , and nothing was to be propounded in either of them , but at the will of the consuls : which argues a sovereignty in them over the senate and centuries ; the senate of rome was like the house of lords , the assembly of the tribes resembled the house of commons , but the assembling of the centuries , was a body composed of lords and commons united to vote together . the tribunes of the people bore all the sway among the tribes , they called them together when they pleased , without any order , whereas the centuries were never assembled without ceremony , and religious observation of the birds by the augurs , and by the approbation of the senate , and therefore were said to be auspicata , and ex authoritate patrum . these things considered , it appears , that the assembly of the centuries was the only legitimate , and great meeting of the people of rome : as for any assembling , or electing of any trustees , or representors of the people of rome , in nature of the modern parliaments , it was not in use , or ever known in rome . above two hundred and twenty years after the expulsion of kings , a sullen humour took the commons of rome , that they would needs depart the city to ianiculum , on the other side of tybur , they would not be brought back into the city , until a law was made , that a plebiscitum , or a decree of the commons might be observed for a law ; this law was made by the dictator hortensius , to quiet the sedition , by giving a part of the legislative power to the commons , in such inferiour matters only , as by toleration and usurpation had been practised by the commons . i find not that they desired an enlargement of the points which were the object of their power , but of the persons , or nobility that should be subject to their decrees : the great power of making war , of creating the greater magistrates , of judging in capital crimes , remained in the consuls , with the senate , and assembly of the centuries . for further manifestation of the broken and distracted government of rome , it is fit to consider the original power of the consuls , and of the tribunes of the commons , who are ordinarily called the tribunes of the people . first , it is undeniable , that upon the expulsion of kings , kingly power was not taken away , but only made annual and changeable between two consuls ; who in their turns , and by course had the sovereignty , and all regal power ; this appears plainly in livy , who tells us , that valerius publicola being consul , he himself alone ordained a law , and then assembled a general session . turemillus arsa inveighed and complained against the consul's government , as being so absolute , and in name only less odious than that of kings , but in fact more cruel ; for instead of one lord the city had received twain , having authority beyond all measure , unlimited and infinite . sextius and licinus complain , that there would never be any indifferent course , so long as the nobles kept the sovereign place of command , and the sword to strike , whiles the poor commons have only the buckler ; their conclusion was , that it remains , that the commons bear the office of consuls too , for that were a fortress of their liberty , from that day forward , shall the commons be partakers of those things ▪ wherein the nobles now surpass them , namely sovereign rule and authority . the law of the twelve tables affirms , regio imperio duo sunto , iique consules appellantor . let two have regal power , and let them be called consuls : also the judgment of livy is , that the sovereign power was translated from consuls to decemvirs , as before from kings to consuls . these are proofs sufficient to shew the royal power of the consuls . about sixteen years after the first creation of consuls , the commons finding themselves much run into debt , by wasting their estates in following the wars ; and so becoming , as they thought , oppressed by usury , and cast into prison by the judgment , and sentence of the consuls , they grievously complained of usury , and of the power of the consuls , and by sedition prevailed , and obtained leave to choose among themselves magistrates called tribunes of the people , who by their intercession might preserve the commons from being oppressed and suffering wrong from the consuls : and it was further agreed , that the persons of those tribunes should be sacred , and not to be touched by any . by means of this immunity of the bodies of the tribunes from all arrests or other violence , they grew in time by degrees to such boldness , that by stopping the legal proceedings of the consuls ( when they pleased to intercede ) they raised such an anarchy oft times in government , that they themselves might act , and take upon them , what power soever they pleased ( though it belonged not to them . ) this gallantry of the tribunes was the cause , that the commons of rome , who were diligent pretenders to liberty , and the great masters of this part of politiques , were thought the only famous preservers , and keepers of the liberty of rome . and to do them right , it must be confessed , they were the only men that truly understood the rights of a negative voice ; if we will allow every man to be naturally free till they give their consent to be bound , we must allow every particular person a negative voice ; so that when as all have equal power , and are as it were fellow-magistrates or officers , each man may impeach , or stop his fellow-officers in their proceedings , this is grounded upon the general reason of all them , which have any thing in common , where he which forbiddeth , or denyeth , hath most right ; because his condition in that case is better than his which commandeth , or moveth to proceed ; for every law or command , is in it self an innovation , and a diminution of some part of popular liberty ; for it is no law except it restrain liberty ; he that by his negative voice doth forbid or hinder the proceeding of a new law , doth but preserve himself in that condition of liberty , wherein nature hath placed him , and whereof he is in present possession ; the condition of him thus in possession being the better , the stronger is his prohibition , any single man hath a juster title to his negative voice , than any multitude can have to their affirmative ; to say the people are free , and not to be governed , but by their own consent , and yet to allow a major part to rule the whole , is a plain contradiction , or a destruction of natural freedom . this the commons of rome rightly understood , and therefore the transcendent power of the negative voice of any one tribune , being able of it self to stay all the proceedings , not of the consuls and senate only , and other magistrates , but also of the rest of his fellow-tribunes , made them seem the powerfullest men in all rome ; and yet in truth they had no power or jurisdiction at all , nor were they any magistrates , nor could they lawfully call any man before them , for they were not appointed for administration of justice , but only to oppose the violence , and abuse of magistrates , by interceeding for such as appealed , being unjustly oppressed ; for which purpose at first they sate only without the door of the senate , and were not permitted to come within the doors : this negative power of theirs was of force only to hinder , but not to help the proceedings in courts of justice ; to govern , and not to govern the people . and though they had no power to make laws , yet they took upon them to propound laws and flattered and humoured the commons by the agrarian and frumentarian laws , by the first they divided the common fields , and conquered lands among ▪ the common people ; and by the latter , they afforded them corn at a cheaper or lower price : by these means these demagogues or tribunes of the commons led the vulgar by the noses , to allow whatsoever usurpations they pleased to make in government . the royal power of the consuls was never taken away from them by any law that i hear of , but continued in them all the time of their pretended popular government , to the very last , though repined at , and opposed in some particulars by the commons . the no-power , or negative power of the tribunes , did not long give content to the commons , and therefore they desired , that one of the consuls might be chosen out of the commonalty : the eager propounding of this point for the commons , and the diligent opposing of it by the nobility or senate , argues how much both parties regarded the sovereign power of a consul ; the dispute lasted fourscore years within two : the tribunes pressing it upon all advantages of opportunity , never gave over till they carried it by strong hand , or stubbornness , hindring all elections of the curule , or greater magistrates , for five years together , whereby the nobles were forced to yield the commons a consul's place , or else an anarchy was ready to destroy them all ; and yet the nobility had for a good while allowed the commons military tribunes with consular power , which , in effect or substance , was all one with having one of the consuls a commoner , so that it was the bare name of a consul which the commons so long strived for with the nobility : in this contentionsome years consuls were chosen , some years military tribunes in such confusion , that the roman historians cannot agree among themselves , what consuls to assign , or name for each year , although they have capitoline tables , sicilian and greek registers , and kalenders , fragments of capitoline marbles , linen books or records to help them : a good while the commons were content with the liberty of having one of the consuls a commoner ; but about fourscore years after they enjoyed this privilege , a desire took them to have it enacted , that a decree of the commons called a plebiscitum might be observed for a law , hortensius the dictator yielded to enact it , thereby to bring back the seditious commons , who departed to ianiculum on the other side of tybur , because they were deeply engaged in debt in regard of long seditions and dissensions . the eleventh book of livy , where this sedition is set down , is lost ; we have only a touch of it it in florus his epitome , and st. augustine mentions the plundring of many houses by the commons at their departing : this sedition was above years after the expulsion of kings ▪ in all which time , the people of rome got the spoil of almost all italy , and the wealth of very many rich cities : and yet the commons were in so great penury , and over whelmed with debts that they fell to plunder the rich houses of the citizens , which sounds not much for the honour of a popular government . this communicating of a legislative power to the commons , touching power of enfranchising allies , judgments penal , and fines , and those ordinances that concerned the good of the commons called plebiscita , was a dividing of the supreme power , and the giving a share of it to others , as well as to the consuls , and was in effect to destroy the legislative power , for to have two supremes is to have none , because the one may destroy the other , and is quite contrary to the indivisible nature of sovereignty . the truth is , the consuls , having but annual sovereignty , were glad for their own safety , and ease in matters of great importance , and weight , to call together sometimes the senate , who were their ordinary councel , and many times the centuries of the people , who were their councel extraordinary , that by their advice they might countenance ▪ and strengthen such actions as were full of danger and envy : and thus the consuls by weakening their original power brought the government to confusion , civil dissension , and utter ruine : so dangerous a thing it is to shew favour to common people , who interpret all graces and favours for their rights , and just liberties : the consuls following the advice of the senate or people , did not take away their right of governing no more than kings lose their supremacy by taking advice in parliaments . not only the consuls , but also the pretors and censors ( two great offices , ordained only for the ease of the consuls , from whom an appeal lay to the consuls ) did in many things exercise an arbitrary or legislative power in the absence of the consuls , they had no laws to limit them : for many years after the creation of consuls , ten men were sent into greece to choose laws ; and after the tables were confirmed , whatsoever the pretors , who were but the consuls substitutes , did command , was called jus honorarium ; and they were wont at the entrance into their office to collect , and hang up for publick view , a form of administration of justice which they would observe , and though the edictum praetoris , expired with the preto●… office ; yet it was called edictum perpetuum . what peace the low-countries have found since their revolt is visible ; it is near about an hundred years since they set up for themselves , of all which time only twelve years they had a truce with the spaniard , yet in the next year , after the truce was agreed upon , the war of iuliers brake forth , which engaged both parties ; so that upon the matter , they have lived in a continued war , for almost years : had it not been for the aid of their neighbours , they had been long ago swallowed up , when they were glad humbly to offer their new hatch'd commonweal , and themselves vassals to the queen of england , after that the french king hen. . had refused to accept them as his subjects ; that little truce they had , was almost as costly as a war ; they being forced to keep about thirty thousand souldiers continually in garrison . two things they say they first fought about , religion and taxes ; and they have prevailed it seems in both , for they have gotten all the religions in christendome , and pay the greatest taxes in the world ; they pay tribute half in half for food , and most necessary things , paying as much for tribute as the price of the thing sold ; excise is paid by all retailers of wine , and other commodities ; for each tun of beer six shillings , for each cow for the pail two stivers every week : for oxen , horses , sheep , and other beasts sold in the market the twelfth part at least , be they never so oft sold by the year to and fro , the new master still pays as much : they pay five stivers for every bushel of their own wheat , which they use to grinde in publick mills : these are the fruits of the low-country war. it will be said that venice is a commonwealth that enjoys peace . she indeed of all other states hath enjoyed of late the greatest peace ; but she owes it not to her kind of government , but to the natural situation of the city , having such a banck in the sea of neer threescore miles , and such marshes towards the land , as make her unapproachable by land , or sea ; to these she is indebted for her peace at home , and what peace she hath abroad she buys at a dear rate ; and yet her peace is little better than a continued war ; the city always is in such perpetual fears , that many besieged cities are in more security ; a senator or gentleman dares not converse with any stranger in venice , shuns acquaintance , or dares not own it : they are no better than banditos to all humane society . nay , no people in the world live in such jealousie one of another ; hence are their intricate solemnities , or rather lotteries in election of their magistrates , which in any other place , would be ridiculous and useless . the senators or gentlemen are not only jealous of the common people , whom they keep disarmed , but of one another ; they dare not trust any of their own citizens to be a leader of their army , but are forced to hire , and entertain foreign princes for their generals , excepting their citizens from their wars , and hiring others in their places ; it cannot be said , that people live in peace which are in such miserable fears continually . the venetians at first were subject to the rom●… emperour ; and for fear of the invasion of the hunnes forsook padua , and other places in italy , and retired with all their substance to those island●… where now venice stands : i do not read they had any leave to desert the defence of their prince and countrey , where they had got their wealth , much less to set up a government of their own ; it was no better than a rebellion , or revolting from the roman empire . at first they lived under a kind of oligarchy ; for several islands had each a tribune , who all met , and governed in common : but the dangerous seditions of their tribunes , put a necessity upon them to choose a duke for life , who , for many hundreds of years , had an absolute power ; under whose government venice flourished most , and got great victories , and rich possessions . but by insensible degrees , the great councel of the gentlemen have for many years been lessening the power of their dukes , and have at last quite taken it away . it is a strange errour for any man to believe , that the government of venice hath been alwayes the same that it is now : he that reads but the history of venice , may find for a long time a sovereign power in their dukes : and that for these last two hundred years , since the diminishing of that power , there hath been no great victories and conquests obtained by that estate . that which exceeds admiration is , that contare●… hath the confidence to affirm the present government of venice to be a mixed form of monarchy , democratie , and aristocratie : for , whereas he makes the duke to have the person and shew of a king ; he after confesseth , that the duke can do nothing at all alone , and being joyned with other magistrates , he hath no more authority than any of them : also the power of the magistrates is so small , that no one of them , how great soever he be , can determine of any thing of moment , without the allowance of the councel . so that this duke is but a man dressed up in purple , a king only in pomp and ornament , in power but a senator , within the city a captive , without a traytor , if he go without leave . as little reason is there to think a popular estate is to be found in the great councel of venice , or s. p. q. u. for it doth not consist of the fortieth part of the people , but only of those they call patritians or gentlemen ; for the commons , neither by themselves , nor by any chosen by them for their representors , are admitted to be any part of the great councel : and if the gentlemen of venice have any right to keep the government in their own hands , and to exclude the commons , they never had it given them by the people , but at first were beholding to monarchy for their nobility . this may further be noted , that though venice of late enjoyed peace abroad , yet it had been with that charge , either for fortification and defence , or in bribery so excessive , whereby of late upon any terms they purchased their peace , that it is said their taxes are such , that christians generally live better under the turk , than under the venetians , for there is not a grain of corn , a spoonful of wine , salt , eggs , birds , beasts , fowl , or fish sold , that payeth not a certain custom : upon occasions the labourers and crafts-men pay a rate by the poll monthly , they receive incredible gains by usury of the jews ▪ for in every city they keep open shops of interest ' taking pawns after fifteen in the hundred , and if at the years end it be not redeemed , it is forfeited , or at the least , sold at great loss . the revenues which the very courtizans pay for toleration , maintains no less than a dozen of gallies . by what hath been said , it may be judged how unagreeable the popular government of rome heretofore , and of venice , and the united provinces at present , are , either for religion or peace ( which two are principal ingredients of government ) and so consequently not fit to be reckoned for forms , since whatsoever is either good or tolerable in either of their governments , is borrowed or patched up of a broken , and distracted monarchy . lastly , though venice and the low countreys are the only remarkable places in this age that reject monarchy ; yet neither of them pretend their government to be founded upon any original right of the people , or have the common people any power amongst them , or any chosen by them . never was any popular estate in the world famous for keeping themselves in peace ; all their glory hath been for quarrelling and fighting . those that are willing to be perswaded , that the power of government is originally in the people , finding how impossible it is for any people to exercise such power , do surmise , that though the people cannot govern , yet they may choose representors or trustees , that may manage this power for the people , and such representors must be surmised to be the people . and since such representors cannot truly be chosen by the people , they are fain to divide the people into several parts , as of provinces , cities , and burrough-towns , and to allow to every one of those parts to choose one representor or more of their own : and such representors , though not any of them be chosen by the whole , or major part of the people , yet still must be surmised to be the people ; nay , though not one of them be chosen either by the people , or the major part of the people of any province , city , or burrough , for which they serve , but onely a smaller part , still it must be said to be the people . now when such representors of the people do assemble or meet , it is never seen that all of them can at one time meet together ; and so there never appears a true , or full representation of the whole people of the nation , the representors of one part or other being absent , but still they must be imagined to be the people . and when such imperfect assemblies be met , though not half be present , they proceed : and though their number be never so small , yet it is so big , that in the debate of any business of moment , they know not how to handle it , without referring it to a fewer number than themselves , though themselves are not so many as they should be . thus those that are chosen to represent the people , are necessitated to choose others , to represent the representors themselves ; a trustee of the north doth delegate his power to a trustee of the south ; and one of the east may substitute one of the west for his proxy : hereby it comes to pass , that publick debates which are imagined to be referred to a general assembly of a kingdom , are contracted into a particular or private assembly , than which nothing can be more destructive , or contrary to the nature of publick assemblies . each company of such trustees hath a prolocutor , or speaker ; who , by the help of three or four of his fellows that are most active , may easily comply in gratifying one the other , so that each of them in their turns may sway the trustees , whilst one man , for himself or his friend , may rule in one business , and another man for himself or his friend prevail in another cause , till such a number of trustees be reduced to so many petty monarchs as there be men of it . so in all popularities , where a general councel , or great assembly of the people meet , they find it impossible to dispatch any great action , either with expedition or secrecy , if a publick free debate be admitted ; and therefore are constrained to epitomize , and sub-epitomise themselves so long , till at last they crumble away into the atomes of monarchy , which is the next degree to anarchy ; for anarchy is nothing else but a broken monarchy , where every man is his own monarch , or governour . whereas the power of the people in choosing both their government and governours , is of late highly magnified , as if they were able to choose the best and excellentest men for that purpose . we shall find it true what aristotle hath affirmed , that to choose well is the office of him that hath knowledge ; none can choose a geometrician but ●… that hath skill in geometry , l. . c. . for , saith he , all men esteem not excellency to be one and the same , l. . c. . a great deal of talk there is in the world of the freedom and liberty that they say is to be found in popular commonweals ; it is worth the enquiry how far , and in what sense this speech of liberty is true . true liberty is for every man to do what he list , or to live as he please , and not to be tied to any laws . but such liberty is not to be found in any commonweal ; for there are more laws in popular estates than any where else ; and so consequently less liberty : and government many say was invented to take away liberty , and not to give it to every man ; such liberty cannot be ; if it should , there would be no government at all : therefore aristotle , l. . cap. . it is profitable not to be lawful to do every thing that we will , for power to do what one will , cannot restrain that evil that is in every man ; so that true liberty cannot , nor should not be in any estate . but the onely liberty that the talkers of liberty can mean , is a liberty for some men to rule and to be ruled , for so aristotle expounds it ; one while to govern , another while to be governed ; to be a king in the forenoon , and a subject in the afternoon ; this is the onely liberty that a popular estate can brag of , that where a monarchy hath but one king , their government hath the liberty to have many kings by turns . if the common people look for any other liberty , either of their persons or their purses , they are pitifully deceived , for a perpetual army and taxes are the principal materials of all popular regiments : never yet any stood without them , and very seldom continued with them ; many popular estates have started up , but few have lasted ; it is no hard matter for any kind of government to last one , or two , or three dayes , l. . c. . for all such as out of hope of liberty , attempt to erect new forms of government , he gives this prudent lesson . we must look well into the continuance of time , and remembrance of many years , wherein the means tending to establish community had not lain hid , if they had been good and useful ; for almost all things have been found out , albeit some have not been received , and other some have been rejected , after men have had experience of them ; l. . c. . it is believed by many , that at the very first assembling of the people , it was unanimously agreed in the first place , that the consent of the major part should bind the whole ; and that though this first agreement cannot possibly be proved , either how , or by whom it should be made ; yet it must necessarily be believed or supposed , because otherwise there could be no lawful government at all . that there could be no lawful government , except a general consent of the whole people be first surmised , is no sound proposition ; yet true it is , that there could be no popular government without it . but if there were at first a government without being beholden to the people for their consent , as all men confess there was , i find no reason but that there may be so still , without asking leave of the multitude . if it be true , that men are by nature free-born , and not to be governed without their own consents , and that self-preservation is to be regarded in the first place , it is not lawful for any government but self-government to be in the world , it were sin in the people to desire , or attempt to consent to any other government : if the fathers will promise for themselves to be slaves , yet for their children they cannot , who have alwayes the same right to set themselves at liberty , which their fathers had to enslave themselves . to pretend that a major part , or the silent consent of any part , may be interpreted to bind the whole people , is both unreasonable and unnatural ; it is against all reason for men to bind others , where it is against nature for men to bind themselves . men that boast so much of natural feeedom , are not willing to consider how contradictory and destructive the power of a major part is to the natural liberty of the whole people ; the two grand favourites of the subjects , liberty and property ( for which most men pretend to strive ) are as contrary as fire to water , and cannot stand together . though by humane laws in voluntary actions , a major part may be tolerated to bind the whole multitude , yet in necessary actions , such as those of nature are , it cannot be so . besides , if it were possible for a whole people to choose their representors , then either every , each one of those representors ought to be particularly chosen by the whole people , and not one representor by one part , and another representor by another part of the people , or else it is necessary , that continually the entire number of the representors be present , because otherwise the whole people is never represented . again , it is impossible for the people , though they might and would choose a government , or governours , ever to be able to do it : for the people , to speak truly and properly , is a thing or body in continual alteration and change , it never continues one minute the same , being composed of a multitude of parts , whereof divers continually decay and perish , and others renew and succeed in their places ; they which are the people this minute , are not the people the next minute . if it be answered , that it is impossible to stand so strictly , as to have the consent of the whole people ; and therefore that which cannot be , must be supposed to be the act of the whole people : this is a strange answer , first to affirm a necessity of having the peoples consent , than to confess an impossibility of having it . if but once that liberty , which is esteemed so sacred , be broken , or taken away but from one of the meanest or basest of all the people ; a wide gap is thereby opened for any multitude whatsoever , that is able to call themselves , or whomsoever they please , the people . howsoever men are naturally willing to be perswaded , that all sovereignty flows from the consent of the people , and that without it no true title can be made to any supremacy ; and that it is so currant an axiome of late , that it will certainly pass without contradiction as a late exercitator tells us : yet there are many and great difficulties in the point never yet determined , not so much as disputed , all which the exercitator waves and declines , professing he will not insist upon the distinctions , touching the manner of the peoples passing their consent , nor determine which of them is sufficient , and which not to make the right or title ; whether it must be antecedent to possession , or may be consequent : express , or tacite : collective , or representative : absolute , or conditionated : free , or inforced : revocable , or irrevocable . all these are material doubts concerning the peoples title , and though the exercitator will not himself determine what consent is sufficient , and what not , to make a right or title , yet he might have been so courteous , as to have directed us , to whom we might go for resolution in these cases . but the truth is , that amongst all them that plead the necessity of the consent of the people , not one of them hath ever toucht upon these so necessary doctrines ; it is a task it seems too difficult , otherwise surely it would not have been neglected , considering how necessary it is to resolve the conscience , touching the manner of the peoples passing their consent ; and what is sufficient , and what not , to make , or derive a right , or title from the people . no multitude or great assembly of any nation , though they be all of them never so good and vertuous , can possibly govern ; this may be evidently discovered by considering the actions of great and numerous assemblies , how they are necessitated to relinquish that supreme power , which they think they exercise , and to delegate it to a few . there are two parts of the supreme power , the legislative , and the executive , neither of these can a great assembly truly act . if a new law be to be made it may in the general receive the proposal of it from one or more of the general assembly , but the forming , penning , or framing it into a law is committed to a few , because a great number of persons cannot without tedious , and dilatory debates , examine the benefits and mischiefs of a law. thus in the very first beginning the intention of a general assembly is frustrated ; then after a law is penned or framed , when it comes to be questioned , whether it shall pass or nay ; though it be voted in a full assembly , yet by the rules of the assembly , they are all so tyed up , and barred from a free and full debate ; that when any man hath given the reasons of his opinion ; if those reasons be argued against , he is not permitted to reply in justification or explanation of them , but when he hath once spoken , he must be heard no more ▪ which is a main denial of that freedome of debate , for which the great assembly is alleaged to be ordained in the high point of legislative power . the same may be said , touching the executive power ; if a cause be brought before a great assembly , the first thing done , is to referr , or commit it to some few of the assembly , who are trusted with the examining the proofs , and witnesses , and to make report to the general assembly ; who upon the report proceed to give their judgments without any publick hearing , or interrogating the witnesses , upon whose testimonies diligently examined every man that will pass a conscientious judgment is to rely . thus the legislative and executive power are never truly practised in a great assembly ; the true reason whereof is , if freedom be given to debate , never any thing could be agreed upon without endless disputes ; meer necessity compels to refer main transactions of business to particular congregations and committees . those governments that seem to be popular a●… kinds of petty monarchies , which may thus appear : government is a relation between the governours , and the governed , the one cannot be without the other , mutuò se ponunt & auferunt ; where a command or law proceeds from a major part , there those individual persons that concurred in the vote , are the governours , because the law is only their will in particular : the power of a major part being a contingent , or casual thing , expires in the very act it self of voting , which power of a major part is grounded upon a supposition , that they are the stronger part ; when the vote is past , these voters , which are the major part , return again , and are incorporated into the whole assembly , and are buried as it were in that lump , and no otherwise considered ; the act or law ordained by such a vote , loseth the makers of it , before it comes to be obeyed ; for when it comes to be put in execution , it becomes the will of those who enjoyn it , and force obedience to it , not by virtue of any power derived from the makers of the law. no man can say , that during the reign of the late queen elizabeth , that king henry the th . or edward the sixth did govern , although that many of the laws that were made in those two former princes times , were observed , and executed under her government ; but those laws , though made by her predecessours , yet became the laws of her present government ; who willed and commanded the execution of them , and had the same power to correct , interpret , or mitigate them , which the first makers of them had ; every law must always have some present known person in being , whose will it must be to make it a law for the present ; this cannot be said of the major part of any assembly , because that major part instantly ceaseth , as soon as ever it hath voted : an infallible argument whereof is this , that the same major part after the vote given ; hath no power to correct , alter , or mitigate it , or to cause it to be put in execution ; so that he that shall act , or cause that law to be executed , makes himself the commander , or willer of it , which was originally the will of others : it is said by mr. hobs in his leviathan page . nothing is law , where the legislator cannot be known ; for there must be manifest signs , that it proceedeth from the will of the sovereign ; there is requisite , not only a declaration of the law , but also sufficient signs of the author and the authority . that senate or great councel , wherein it is conceived the supreme , or legislative power doth rest , consists of those persons who are actually subjects at the very same time , wherein they exercise their legislative power , and at the same instant may be guilty of breaking one law , whilest they are making another law ; for it is not the whole and entire will of every particular person in the assembly , but that part onely of his will , which accidentally falls out to concurr with the will of the greater part : so that the sharers of the legislative power have each of them , perhaps not a hundreth part of the legislative power ( which in it self is indivisible ) and that not in act , but in possibility , only in one particular point for that moment , whilst they give their vote . to close this point which may seem strange and new to some , i will produce the judgment of bodin , in his sixth book of a commonweal , and the fourth chapter ; his words are , the chief point of a commonweal , which is the right of sovereignty , cannot be , nor insist , to speak properly , but in monarchy ; for none can be sovereign in a commonweal , but one alone ; if they be two or three or more , no one is sovereign , for that no one of them can give or take a law from his companion : and although we imagine a body of many lords , or of a whole people to hold the sovereignty , yet hath it no true ground nor support , if there be not a head with absolute power to unite them together , which a simple magistrate without sovereign authority cannot do . and if it chance that the lords , or tribes of the people be divided ( as it often falls out ) then must they fall to arms one against another : and although the greatest part be of one opinion , yet may it so happen , as the lesser part , having many legions , and making a head , may oppose it self against the greater number , and get the victory . we see the difficulties which are , and always have been in popular estates , whereas they hold contrary parts and for divers magistrates , some demand peace , others war ; some will have this law , others that ; some will have one commander , others another ; some will treat a league with the king of france , others with the king of spain , corrupted or drawn , some one way , some another , making open war , as hath been seen in our age amongst the grisons &c. upon these texts of aristotle forecited , and from the mutability of the roman popularity , which aristotle lived not to see , i leave the learned to consider , whether it be not probable that these , or the like parodoxes may be inferred to be the plain mind of aristotle , viz. . that there is no form of government , but monarchy only , , that there is no monarchy , but paternal . . that there is no paternal monarchy , but absolute , or arbitrary . . that there is no such thing as an aristocratie or democratie . . that there is no such form of government as a tyranny . . that the people are not born free by nature . directions for obedience to government in dangerous or doubtful times . all those who so eagerly strive for an original power to be in the people , do with one consent acknowledge , that originally the supreme power was in the fatherhood ; and that the first kings were fathers of families : this is not only evident , and affirmed by aristotle ; but yielded unto by grotius , mr. selden , mr. hobbs , mr. ascam ; and all others of that party , not one excepted , that i know of . now for those that confess an original subjection in children , to be governed by their parents , to dream of an original freedom in mankind , is to contradict themselves ; and to make subjects to be free , and kings to be limited ; to imagine such pactions and contracts between kings and people , as cannot be proved ever to have been made , or can ever be described or fancied , how it is possible for such contracts ever to have been , is a boldness to be wondred at . mr. selden confesseth , that adam , by donation from god , was made the general lord of all things , not without such a private dominion to himself , as ( without his grant ) did exclude his children . and by donation , or assignation , or some kind of concession ( before he was dead , or left any heir to succeed him ) his children had their distinct territories , by right of private dominion . abel had his flocks , and pastures for them : cain had his fields for corn , and the land of nod , where he built himself a city . it is confessed , that in the infancy of the world , the paternal government was monarchical ; but when the world was replenished with multitude of people , then the paternal government ceased , and was lost ; and an elective kind of government by the people , was brought into the world. to this it may be answered , that the paternal power cannot be lost ; it may either be transferr'd or usurped ; but never lost , or ceaseth . god , who is the giver of power , may transferr it from the father to some other ; he gave to saul a fatherly power over his father kish . god also hath given to the father a right or liberty to alien his power over his children , to any other ; whence we find the sale and gift of children , to have been much in use in the beginning of the world , when men had their servants for a possession and an inheritance as well as other goods : whereupon we find the power of castrating , and making eunuchs much in use in old times . as the power of the father may be lawfully transferr'd or aliened , so it may be unjustly usurped : and in usurpation , the title of an usurper is before , and better than the title of any other than of him that had a former right : for he hath a possession by the permissive will of god , which permission , how long it may endure , no man ordinarily knows . every man is to preserve his own life for the service of god , and of his king or father , and is so far to obey an usurper , as may tend not only to the preservation of his king and father , but sometimes even to the preservation of the usurper himself , when probably he may thereby be reserved to the correction , or mercy of his true superiour ; though by humane laws , a long prescription may take away right , yet divine right never dies , nor can be lost , or taken away . every man that is born , is so far from being free-born , that by his very birth he becomes a subject to him that begets him : under which subjection he is always to live , unless by immediate appointment from god , or by the grant or death of his father , he become possessed of that power to which he was subject . the right of fatherly government was ordained by god , for the preservation of mankind ; if it be usurped , the usurper may be so far obeyed , as may tend to the preservation of the subjects , who may thereby be enabled to perform their duty to their true and right sovereign , when time shall serve : in such cases to obey an usurper , is properly to obey the first and right governour , who must be presumed to desire the safety of his subjects : the command of an usurper is not to be obeyed in any thing tending to the destruction of the person of the governour , whose being in the first place is to be looked after ▪ it hath been said , that there have been so many usurpations by conquest in all kingdoms , that all kings are usurpers , or the heirs or successors of usurpers ; and therefore any usurper , if he can but get the possession of a kingdom , hath as good a title as any other . answer . the first usurper hath the best title , being , as was said , in possession by the permission of god ; and where an usurper hath continued so long , that the knowledge of the right heir be lost by all the subjects , in such a case an usurper in possession is to be taken and reputed by such subjects for the true heir , and is to be obeyed by them as their father . as no man hath an infallible certitude , but onely a moral knowledge , which is no other than a probable perswasion grounded upon a peaceable possession , which is a warrant for subjection to parents and governours ; for we may not say , because children have no infallible , or necessary certainty who are their true parents , that therefore they need not obey , because they are uncertain : it is sufficient , and as much as humane nature is capable of , for children to rely upon a credible perswasion ; for otherwise the commandement of honour thy father , would be a vain commandment , and not possible to be observed . by humane positive laws , a possession time out of mind takes away , or barrs a former right , to avoid a general mischief , of bringing all right into a disputation not decideable by proof , and consequently to the overthrow of all civil government , in grants , gifts , and contracts , between man and man : but in grants and gifts that have their original from god or nature , as the power of the father hath , no inferiour power of man can limit , nor make any law of prescription against them : upon this ground is built that common maxim , that nullum tempus occurrit regi , no time bars a king. all power on earth is either derived or usurped from the fatherly power , there being no other original to be found of any power whatsoever ; for if there should be granted two sorts of power without any subordination of one to the other , they would be in perpetual strife which should be supreme , for two supremes cannot agree ; if the fatherly power be supreme , then the power of the people must be subordinate , and depend on it ; if the power of the people be supreme , then the fatherly power must submit to it , and cannot be exercised without the licence of the people , which must quite destroy the frame and course of nature . even the power which god himself exerciseth over mankind is by right of fatherhood ; he is both the king and father of us all ; as god hath exalted the dignity of earthly kings , by communicating to them his own title , by saying they are gods ; so on the other side , he hath been pleased as it were to humble himself , by assuming the title of a king , to express his power , and not the title of any popular government ; we find it is a punishment to have no king , hosea , ch . . . and promised , as a blessing to abraham , gen. . . that kings shall come out of thee . every man hath a part or share in the preservation of mankind in general , he that usurps the power of a superiour , thereby puts upon himself a necessity of acting the duty of a superiour in the preservation of them over whom he hath usurped , unless he will aggravate one heinous crime , by committing another more horrid ; he that takes upon him the power of a superiour sins sufficiently , and to the purpose : but he that proceeds to destroy both his superiour , and those under the superiours protection , goeth a strain higher , by adding murther to robbery ; if government be hindered , mankind perisheth , an usurper by hindering the government of another , brings a necessity upon himself to govern , his duty before usurpation was only to be ministerial , or instrumental in the preservation of others by his obedience ; but when he denies his own , and hinders the obedience of others , he doth not only not help , but is the cause of the distraction in hindering his superiour to perform his duty , he makes the duty his own : if a superiour cannot protect , it is his part to desire to be able to do it , which he cannot do in the future if in the present they be destroyed for want of government : therefore it is to be presumed , that the superiour desires the preservation of them that should be subject to him ; and so likewise it may be presumed , that an usurper in general doth the will of his superiour , by preserving the people by government , and it is not improper to say , that in obeying an usurper , we may obey primarily the true superiour , so long as our obedience aims at the preservation of those in subjection , and not at the destruction of the true governour . not only the usurper , but those also over whom power is usurped , may joyn in the preservation of themselves , yea , and in the preservation sometimes of the usurper himself . thus there may be a conditional duty , or right in an usurper to govern ; that is to say , supposing him to be so wicked as to usurp , and not willing to surrender or forego his usurpation , he is then bound to protect by government , or else he encreaseth , and multiplyeth his sin. though an usurper can never gain a right from the true superiour , yet from those that are subjects he may ; for if they know no other that hath a better title than the usurper , then as to them the usurper in possession hath a true right . such a qualified right is found at first in all usurpers , as is in theives who have stolen goods , and during the time they are possessed of them , have a title in law against all others but the true owners , and such usurpers to divers intents and purposes may be obeyed . neither is he only an usurper who obtains the government , but all they are partakers in the usurpation , who have either failed to give assistance to their lawful sovereign , or have given aid either by their persons , estates or counsels for the destroying of that governour , under whose protection they have been born and preserved ; for although it should be granted , that protection and subjection are reciprocal , so that where the first fails , the latter ceaseth ; yet it must be remembred ; that where a man hath been born under the protection of a long and peaceable government , he owes an assistance for the preservation of that government that hath protected him , and is the author of his own disobedience . it is said by some , that an usurped power may be obeyed in things that are lawful : but it may not be obeyed not only in lawful things , but also in things indifferent : obedience in things indifferent , is necessary ; not indifferent . for in things necessarily good god is immediately obeyed , superiours only by consequence : if men command things evil , obedience is due only by tolerating what they inflict : not by performing what they require : in the first they declare what god commands to be done , in the latter what to be suffered , so it remains , that things indifferent only are the proper object of humane laws . actions are to be considered simply and alone , and so are good as being motions depending on the first mover ; or jointly with circumstances : and that in a double manner . . in regard of the ability or possibility whilest they may be done . . in the act when they be performed : before they be done they be indifferent , but once breaking out into act , they become distinctly good or evil according to the circumstances which determine the same . now an action commanded , is supposed as not yet done ( whereupon the hebrews call the imperative mood the first future ) and so remaineth many times indifferent . some may be of opinion , that if obedience may be given to an usurper in things indifferent , as well as to a lawful power ; that then there is as much obedience due to an usurped power , as to a lawful . but it is a mistake ; for though it be granted that in things indifferent , an usurper may be obeyed , as well as a lawful governour ; yet herein lyeth a main difference , that some things are indifferent for a lawful superiour , which are not indifferent , but unlawful to an usurper to enjoyn . usurpation is the resisting , and taking away the power from him , who hath such a former right to govern the usurper , as cannot lawfully be taken away : so that it cannot be just for an usurper , to take advantage of his own unlawful act , or create himself a title by continuation of his own injustice , which aggravates , and never extenuates his crime : and if it never can be an act indifferent for the usurper himself to disobey his lawful sovereign , much less can it be indifferent for him to command another to do that to which he hath no right himself . it is only then a matter indifferent for an usurper to command , when the actions enjoyned are such ; as the lawful superiour is commanded by the law of god , to provide for the benefit of his subjects , by the same , or other like restriction of such indifferent things ; and it is to be presumed , if he had not been hindred , would have commanded the same , or the like laws . observations concerning the original of government , upon mr. hobs his leviathan . mr. milton against salmasius . h. grotius de iure belli . mr. hunton's treatise of monarchy . arist. pol. lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the preface . with no small content i read mr. hobs's book de cive , and his leviathan , about the rights of sovereignty , which no man , that i know , hath so amply and judiciously handled : i consent with him about the rights of exercising government , but i cannot agree to his means of acquiring it . it may seem strange i should praise his building , and yet mislike his foundation ; but so it is , his jus naturae , and his regnum institutivum , will not down with me : they appear full of contradiction and impossibilities ; a few short notes about them , i here offer , wishing he would consider , whether his building would not stand firmer upon the principles of regnum patrimoniale ( as he calls it ) both according to scripture and reason . since he confesseth , the father , being before the institution of a commonwealth , was originally an absolute sovereign , with power of life and death , and that a great family , as to the rights of sovereignty , is a little monarchy . if , according to the order of nature , he had handled paternal government before that by institution , there would have been little liberty left in the subjects of the family to consent to institution of government . in his pleading the cause of the people , he arms them with a very large commission of array ; which is , a right in nature for every man , to war against every man when he please : and also a right for all the people to govern . this latter point , although he affirm in words , yet by consequence he denies , as to me it seemeth . he saith , a representative may be of all , or but of a part of the people . if it be of all , he terms it a democratie , which is the government of the people . but how can such a commonwealth be generated ? for if every man covenant with every man , who shall be left to be the representative ? if all must be representatives , who will remain to covenant ? for ●…e that is sovereign makes no covenant by his doctrine . it is not all that will come together , that makes the democratie , but all that have power by covenant ; thus his democratie by institution fails . the same may be said of a democratie by acquisition ; for if all be conquerours , who shall covenant for life and liberty ? and if all be not conquerours , how can it be a democratie by conquest ? a paternal democratie i am confident he will not affirm ; so that in conclusion the poor people are deprived of their government , if there can be no democratie , by his principles . next , if a representative aristocratical of a part of the people be free from covenanting , then that whole assembly ( call it what you will ) though it be never so great , is in the state of nature , and every one of that assembly hath a right not only to kill any of the subjects that they meet with in the streets , but also they all have a natural right to cut one anothers throats , even while they sit together in councel , by his principles . in this miserable condition of war is his representative aristocratical by institution . a commonwealth by conquest , he teacheth , is then acquired , when the vanquished , to avoid present death , covenanteth , that so long as his life , and the liberty of his body is allowed him , the victor shall have the use of it at his pleasure . here i would know how the liberty of the vanquished can be allowed , if the victor have the use of it at pleasure , or how it is possible for the victor to perform his covenant , except he could alwayes stand by every particular man to protect his life and liberty ? in his review and conclusion he resolves , that an ordinary subject hath liberty to submit , when the means of his life is within the guards and garisons of the enemy . it seems hereby that the rights of sovereignty by institution may be forfeited , for the subject cannot be at liberty to submit to a conquerour , except his former subjection be forfeited for want of protection . if his conquerour be in the state of nature when he conquers , he hath a right without any covenant made with the conquered : if conquest be defined to be the acquiring of right of sovereignty by victory , why is it said , the right is acquired in the peoples submission , by which they contract with the victor , promising obedience for life and liberty ? hath not every one in the state of nature a right to sovereignty before conquest , which onely puts him in possession of his right ? if his conquerour be not in the state of nature , but a subject by covenant , how can he get a right of sovereignty by conquest , when neither he himself hath right to conquer , nor subjects a liberty to submit ? since a former contract lawfully made , cannot lawfully be broken by them . i wish the title of the book had not been of a common-wealth , but of a weal publick , or common-weal , which is the true word , carefully observed by our translator of bodin de republica into english : many ignorant men are ap●… by the name of common-wealth to understand a popular government , wherein wealth and all things shall be common , tending to the levelling community in the state of pure nature . observations on mr. hobs's leviathan : or , his artificial man a commonwealth . i. if god created only adam , and of a piece of him made the woman ; and if by generation from them two , as parts of them , all mankind be propagated : if also god gave to adam not only the dominion over the woman and the children that should issue from them , but also over the whole earth to subdue it , and over all the creatures on it , so that as long as adam lived no man could claim or enjoy any thing but by donation , assignation , or permission from him ; i wonder how the right of nature can be imagined by mr. hobs , which he saith pag. . is , a liberty for each man to use his own power as he will himself for preservation of his own life ; a condition of war of every one against every one , a right of every man to every thing , even to one anothers body , especially since himself affirms , pag. . that originally the father of every man was also his sovereign lord , with power over him of life and death . ii mr. hobs confesseth and believes it was never generally so , that there was such a jus naturae ; and if not generally , then not at all , for one exception bars all if he mark it well ; whereas he imagines such a right of nature may be now ▪ practised in america , he confesseth a government there of families , which government how small or brutish soever ( as he calls it ) is sufficient to destroy his jus naturale . iii. i cannot understand how this right of nature can be conceived without imagining a company of men at the very first to have been all created together without any dependency one of another , or as mushroms ( fungorum more ) they all on a sudden were sprung out of the earth without any obligation one to another , as mr. hobs's words are in his book de cive , cap. . sect . . the scripture teacheth us otherwise , that all men came by succession , and generation from one man : we must not deny the truth of the history of the creation . iv. it is not to be thought that god would create man in a condition worse than any beasts , as if he made men to no other end by nature but to destroy one another ; a right for the father to destroy or eat his children , and for children to do the like by their parents , is worse than canibals . this horrid condition of pure nature when mr. hobs was charged with , his refuge was to answer , that no son can be understood to be in this state of pure nature : which is all one with denying his own principle , for if men be not free-born , it is not possible for him to assign and prove any other time for them to claim a right of nature to liberty , if not at their birth . v. but if it be allowed ( which is yet most false ) that a company of men were at first without a common power to keep them in awe ; i do not see why such a condition must be called a state of war of all men against all men : indeed if such a multitude of men should be created as the earth could not well nourish , there might be cause for men to destroy one another rather than perish for want of food ; but god was no such niggard in the creation , and there being plenty of sustenance and room for all men , there is no cause or use of war till men be hindred in the preservation of life , so that there is no absolute necessity of war in the state of pure nature , it is the right of nature for every man to live in peace , that so he may tend the preservation of his life , which whilst he is in actual war he cannot do . war of it self as it is war preserves no mans life , it only helps us to preserve and obtain the means to live : if every man tend the right of preserving life , which may be done in peace , there is no cause of war. vi. but admit the state of nature were the state of war ; let us see what help mr. hobs hath for it , it is a principle of his , that the law of nature is a rule found out by reason , ( i do think it is given by god ) pag. . forbidding a man to do that which is destructive to his life , and to omit that by which he thinks it may be best preserved : if the right of nature be a liberty for a man to do any thing he thinks fit to preserve his life , then in the first place nature must teach him that life is to be preserved , and so consequently forbids to do that which may destroy or take away the means of life , or to omit that by which it may be preserved : and thus the right of nature and the law of nature will be all one : for i think mr. hobs will not say the right of nature is a liberty for man to destroy his own life . the law of nature might better have been said to consist in a command to preserve or not to omit the means of preserving life , than in a prohibition to destroy , or to omit it . vii . another principle i meet with , pag. . if other men will not lay down their right as well as he , then there is no reason for any to devest himself of his : hence it follows , that if all the men in the world do not agree , no common-wealth can be established ; it is a thing impossible for all the men in the world , every man with every man , to covenant to lay down their right . nay it is not possible to be done in the smallest kingdom , though all men should spend their whole lives in nothing else but in running up and down to covenant . viii . right may be laid aside but not transfer'd , for pag. . he that renounceth or passeth away his right , giveth not to any other man a right which he had not before , and reserves a right in himself against all those with whom he doth not covenant . ix . pag. . the only way to erect a common power or a commonwealth ; is for men to confer all their power and strength upon one man , or one assembly of men , that may reduce all their wills by plurality of voices to one will ; which is to appoint one man or an assembly of men to bear their person , to submit their wills to his will : this is a real unity of them all in one person , made by covenant of every man with every man , as if every man should say to every man , i authorise , and give up my right of governing my self to this man , or this assembly of men , on this condition , that thou give up thy right to him , and authorise all his actions . this done , the multitude so united in one person , is called a commonwealth . to authorise and give up his right of governing himself , to confer all his power and strength , and to submit his will to another , is to lay down his right of resisting : for if right of nature be a liberty to use power for preservation of life , laying down of that power must be a relinquishing of power to preserve or defend life , otherwise a man relinquisheth nothing . to reduce all the wills of an assembly by plurality of voices to one will , is not a proper speech , for it is not a plurality but a totality of voices which makes an assembly be of one will , otherwise it is but the one will of a major part of the assembly , the negative voice of any one hinders the being of the one will of the assembly , there is nothing more destructive to the true nature of a lawful assembly , than to allow a major part to prevail when the whole only hath right . for a man to give up his right to one that never covenants to protect , is a great folly , since it is neither in consideration of some right reciprocally transferred to himself , nor can he hope for any other good , by standing out of the way , that the other may enjoy his own original right without hinderance from him by reason of so much diminution of impediments . pag. . x. the liberty , saith mr. hobs , whereof there is so frequent and honourable mention in the histories and philosophy of the ancient greeks and romans , and in the writings and discourse of those that from them have received all their learning in the politiques , is not the liberty of particular men , but the liberty of the commonwealth . whether a commonwealth be monarchical or popular , the freedom is still the same . here i find mr. hobs is much mistaken : for the liberty of the athenians and romans was a liberty only to be found in popular estates , and not in monarchies . this is clear by aristotle , who calls a city a community of freemen , meaning every particular citizen to be free . not that every particular man had a liberty to resist his governour , or do what he list , but a liberty only for particular men , to govern and to be governed by turns , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are aristotles words : this was a liberty not to be found in hereditary monarchies : so tacitus mentioning the several governments of rome , joyns the consulship and liberty to be brought in by brutus , because by the annual election of consuls , particular citizens came in their course to govern and to be governed . this may be confirmed by the complaint of our author , which followeth : it is an easie thing for men to be deceived by the specious name of liberty : and for want of iudgment to distinguish , mistake that for their private inheritance or birth-right which is the right of the publick only : and when the same error is confirmed by the authority of men in reputation for their writings on this subject , it is no wonder if it produce sedition and change of government . in the western parts of the world , we are made to receive our opinions concerning the institution and right of common-wealths from aristotle and cicero , and other men , greeks and romans , that living under popular estates , derived those rights not from the principles of nature , but transcribed them into their books ●…ut of the practice of their own commonwealths , which were popular . and because the athenians were taught ( to keep them from desire of changing their government ) that they were free-men , and all that lived under monarchy , slaves : therefore aristotle puts it down in his politiques . in democracy liberty is to be supposed , for it 's commonly held that no man is free in any other government . so cicero and other writers grounded their civil doctrine on the opinions of the romans , who were taught to hate monarchy , at first , by them that having deposed their sovereign , shared amongst them the sovereignty of rome . and by reading of these greek and latine authors , men from their childhood have gotten a habit ( under a false shew of liberty , ) of favouring tumults , and of licentious controuling the actions of their sovereigns . xi . pag. . dominion paternal not attained by generation , but by contract , which is the childs consent , either express , or by other sufficient arguments declared . how a child can express consent , or by other sufficient arguments declare it before it comes to the age of discretion i understand not , yet all men grant it is due before consent can be given ; and i take it mr. hobs is of the same mind , pag. . where he teacheth , that abrahams children were bound to obey what abraham should declare to them for gods law : which they could not be but in vertue of the obedience they owed to their parents ; they owed , not they covenanted to give . also where he saith pag. . the father and master being before the institution of commonweals absolute sovereigns in their own families , how can it be said that either children or servants were in the state of jus naturae till the institutions of commonweals ? it is said by mr. hobs , in his book de cive , cap. . section . the mother originally hath the government of her children , and from her the father derives his right , because she brings forth and first nourisheth them . but we know that god at the creation gave the sovereignty to the man over the woman , as being the nobler and principal agent in generation . as to the objection , that it is not known who is the father to the son , but by the discovery of the mother , and that he is his son whom the mother will , and therefore he is the mother's : the answer is , that it is not at the will of the mother to make whom she will the father , for if the mother be not in possession of a husband , the child is not reckoned to have any father at all ; but if she be in the possession of a man , the child , notwithstanding whatsoever the woman discovereth to the contrary , is still reputed to be his in whose possession she is . no child naturally and infallibly knows who are his true parents , yet he must obey those that in common reputation are so , otherwise the commandement of honour thy father and thy mother were in vain , and no child bound to the obedience of it . xii . if the government of one man , and the government of two men , make two several kinds of government , why may not the government of of two , and the government of three do the like , and make a third ? and so every differing number a differing kind of common-wealth . if an assembly of all ( as mr. hobs saith ) that will come together be a democratie , and an assembly of a part onely an aristocratie , then if all that will come together be but a part onely , a democratie and aristocratie are all one ; and why must an assembly of part be called an aristocratie , and not a merocratie ? it seems mr ▪ hobs is of the mind that there is but one kind of government , and that is monarchy ; for he defines a commonwealth to be one person , and an assembly of men , or real unity of them all in one and the same person , the multitude so united he calls a common-wealth : this his moulding of a multitude into one person , is the generation of his great leviathan , the king of the children of pride , pag. . thus he concludes the person of a commonwealth to be a monarch . xiii . i cannot but wonder master hobs should say , page . the consent of a subject to sovereign power is contained in these words , i authorise , and do take upon me all his actions , in which there is no restriction at all of his own former natural liberty . surely here master hobs forgot himself ; for before he makes the resignation to go in these words also , i give up my right of governing my self to this man : this is a restriction certainly of his own former natural liberty , when he gives it away : and if a man allow his sovereign to kill him , which mr. hobs seems to confess , how can he reserve a right to defend himself ? and if a man have a power and right to kill himself , he doth not authorise and give up his right to his sovereign , if he do not obey him when he commands him to kill himself . xiv . mr. hobs saith , pag. . no man is bound by the words themselves of his submission to kill himself , 〈◊〉 any other man : and consequently that the obligation a man may sometimes have upon ▪ the command of the sovereign to execute any dangerous or dishonourable office , dependeth not on the words of our submission , but on the intention , which is to be understood by the end thereof . when therefore our refusal to obey frustrates the end for which the sovereignty was ordained , then there is no liberty to refuse : otherwise there is . if no man be bound by the words of his subjection to kill any other man , then a sovereign may be denied the benefit of war , and be rendred unable to defend his people , and so the end of government frustrated . if the obligation upon the commands of a sovereign to execute a dangerous or dishonourable office , dependeth not on the words of our submission , but on the intention , which is to be understood by the end thereof ; no man , by mr. hobs's rules , is bound but by the words of his submission ; the intention of the command binds not , if the words do not : if the intention should bind , it is necessary the sovereign must discover it , and the people must dispute and judge it ; which how well it may consist with the rights of sovereignty , master ▪ hobs may consider : whereas master hobs saith , the intention is to be understood by the end ; i take it he means the end by effect , for the end and the intention are one and the same thing ; and if he mean the effect , the obedience must go before , and not depend on the understanding of the effect , which can never be , if the obedience do not precede it : in fine , he resolves , refusal to obey may depend upon the judging of what frustrates the end of sovereignty , and what not , of which he cannot mean any other judge but the people . xv. mr. hobs puts a case by way of question . a great many men together have already resisted the sovereign power unjustly , or committed some capital crime , for which every one of them expecteth death : whether have they not the liberty then to joyn together , and assist and defend one another ? certainly they have ; for they but defend their lives , which the guilty man may as well do as the innocent : there was indeed injustice in the first breach of their duty , their bearing of arms subsequent to it , though it be to maintain what they have done , is no new unjust act ; and if it be only to defend their persons , it is not unjust at all . the only reason here alleged for the bearing of arms , is this ; that there is no new unjust act : as if the beginning only of a rebellion were an unjust act , and the continuance of it none at all . no better answer can be given to this case , than what the author himself hath delivered in the beginning of the same paragraph , in these words ; to resist the sword of the commonwealth in defence of another man , guilty or innocent , no man hath liberty : because such liberty takes away from the sovereign the means of protecting us , and is therefore destructive of the very essence of government . thus he first answers the question , and then afterwards makes it , and gives it a contrary answer : other passages i meet with to the like purpose . he saith , page . a man cannot lay down the right of resisting them that assault him by force to take away his life : the same may be said of wounds , chains , and imprisonment . page . a covenant to defend my self from force by force , is void . pag. . right of defending life and means of living , can never be abandoned . these last doctrines are destructive to all government whatsoever , and even to the leviathan it self : hereby any rogue or villain may murder his sovereign , if the sovereign but offer by force to whip or lay him in the stocks , since whipping may be said to be wounding , and putting in the stocks an imprisonment : so likewise every mans goods being a means of living , if a man cannot abandon them , no contract among men , be it never so just , can be observed : thus we are at least in as miserable condition of war , as mr. hobs at first by nature found us . xvi . the kingdom of god signifies , ( saith master hobs , page . ) a kingdom constituted by the votes of the people of israel in a peculiar manner , wherein they choose god for their king , by covenant made with him , upon god's promising them canaan . if we look upon master hob's text for this , it will be found that the people did not constitute by votes , and choose god for their king ; but by the appointment first of god himself , the covenant was to be a god to them : they did not contract with god , that if he would give them canaan , they would be his subjects , and he should be their king ; it was not in their power to choose whether god should be their god , yea , or nay : for it is confessed , he reigned naturally over all by his might . if god reigned naturally , he had a kingdom , and sovereign power over his subjects , not acquired by their own consent . this kingdom , said to be constituted by the votes of the people of israel , is but the vote of abraham only ; his single voyce carried it ; he was the representative of the people . for at this vote , it is confessed , that the name of king is not given to god , nor of kingdom to abraham ; yet the thing , if we will believe master hobs , is all one . if a contract be the mutual transferring of right , i would know what right a people can have to transferr to god by contract . had the people of israel at mount sinai a right not to obey god's voice ? if they had not such a right , what had they to transferr ? the covenant mentioned at mount sinai was but a conditional contract , and god but a conditional king ; and though the people promised to obey gods word , yet it was more than they were able to perform , for they often disobeyed gods voice , which being a breach of the condition , the covenant was void , and god not their king by contract . it is complained by god , they have rejected me that i should reign over them : but it is not said , according to their contract ; for i do not find that the desiring of a king was a breach of their contract of covenant , or disobedience to the voice of god : there is no such law extant . the people did not totally reject the lord , but in part onely , out of timorousness , when they saw nahash king of the children of ammon come against them ; they distrusted that god would not suddenly provide for their deliverance , as if they had had alwayes a king in readiness to go up presently to fight for them : this despair in them who had found so many miraculous deliverances under gods government , was that which offended the lord so highly : they did not desire an alteration of government , and to cast off gods laws , but hoped for a certainer and speedier deliverance from danger in time of war. they did not petition that they might choose their king themselves , that had been a greater sin ; and yet if they had , it had not been a total rejection of gods reigning over them , as long as they desired not to depart from the worship of god their king , and from the obedience of his laws . i see not that the kingdom of god was cast off by the election of saul , since saul was chosen by god himself , and governed according to gods laws . the government from abraham to saul is no where called the kingdom of god , nor is it said , that the kingdom of god was cast off at the election of saul . mr. hobs allows , that moses alone had , next under god , the sovereignty over the israelites , p. . but he doth not allow it to ioshua , but will have it descend to eleazar the high-priest , aaron's son . his proof is , god expresly saith concerning ioshua , he shall stand before eleazar , who shall ask counsel for him before the lord , ( after the judgment of urim , is omitted by mr. hobs ) at his word they shall go out , &c. therefore the supreme power of making peace and war was in the priest. answ. the work of the high-priest was onely ministerial , not magisterial ; he had no power to command in war , or to judge in peace ; onely when the sovereign or governour did go up to war , he enquired of the lord by the ministry of the high priest , and , as the hebrews say , the enquirer with a soft voice , as one that prayeth for himself , asked : and forthwith the holy ghost came upon the priest , and he beheld the brest-plate , and saw therein by the vision of prophecy , go up , or go not up , in the letters that shewed forth themselves upon the brest-plate before his face : then the priest answered him , go up , or go not up . if this answer gave the priest sovereignty , then neither king saul nor king david had the sovereignty , who both asked counsel of the lord by the priest. observations on mr. milton against salmasius . i. among the many printed books , and several discourses touching the right of kings , and the liberty of the people , i cannot find that as yet the first and chief point is agreed upon , or indeed so much as once disputed . the word king and the word people are familiar , one would think every simple man could tell what they signified ; but upon examination it will be found , that the learnedst cannot agree of their meaning . ask salmasius what a king is , and he will teach us , that a king is he who hath the supreme power of the kingdom , and is accountable to none but god , and may do what he please , and is free from the laws . this definition i. m. abominates as being the definion of a tyrant : and i should be of his mind , if he would have vouchsafed us a better , or any other definition at all , that would tell us how any king can have a supreme power , without being freed from humane laws : to find fault with it , without producing any other , is to leave us in the dark : but though mr. milton brings us neither definition nor description of a king , yet we may pick out of several passages of him , something like a definition , if we lay them together . he teacheth us that power was therefore given to a king by the people , that he might see by the authority to him committed , that nothing be done against law : and that he keeps our laws , and not impose upon us his own : therefore there is no regal power but in the courts of the kingdom , and by them , pag. . and again he affirmeth , the king cannot imprison , fine or punish any man , except he be first cited into some court ; where not the king , but the usual iudges give sentence , pag. . and before we are told , not the king , but the authority of parliament doth set up and take away all courts , pag. . lo here the description of a king , he is one to whom the people give power , to see that nothing be done against law : and yet he saith there is no regal power but in the courts of iustice and by them , where not the king , but the usual iudges give sentence . this description not only strips the king of all power whatsoever , but puts him in a condition below the meanest of his subjects . thus much may shew , that all men are not agreed what a king is . next , what the word people means is not agreed upon : ask aristotle what the people is , and he will not allow any power to be in any but in free citizens . if we demand , who be free citizens ? that he cannot resolve us ; for he confesseth that he that is a free citizen in one city , is not so in another city . and he is of opinion that no artificer should be a free citizen , or have voice in a well ordered commonwealth ; he accounts a democratie ( which word signifies the government of the people ) to be a corrupted sort of government ; he thinks many men by nature born to be servants , and not fit to govern as any part of the people . thus doth aristotle curtal the people , and cannot give us any certain rule to know who be the people : come to our modern politicians , and ask them who the people is , though they talk big of the people , yet they take up , and are content with a few representors ( as they call them ) of the whole people ; a point aristotle was to seek in , neither are these representors stood upon to be the whole people , but the major part of these representors must be reckoned for the whole people ; nay i. m. will not allow the major part of the representors to be the people , but the sounder and better part only of them ; and in right down terms he tells us pag. . to determine who is a tyrant , he leaves to magistrates , at least to the uprighter sort of them and of the people , pag. . though in number less by many , to judge as they find cause . if the sounder , the better , and the uprighter part have the power of the people , how shall we know , or who shall judge who they be ? ii. one text is urged by mr. milton , for the peoples power : deut. . . when thou art come into the land which thy lord thy god giveth thee , and shalt say , i will set a king over me , like as all the nations about me . it is said , by the tenure of kings these words confirm us that the right of choosing , yea of changing their own government , is by the grant of god himself in the people : but can the foretelling or forewarning of the israelites of a wanton and wicked desire of theirs , which god himself condemned , be made an argument that god gave or granted them a right to do such a wicked thing ? or can the narration and reproving of a future fact , be a donation and approving of a present right , or the permission of a sin be made a commission for the doing of it ? the author of his book against salmasius , falls so far from making god the donor or grantor , that he cites him only for a witness , teste ipso deo penes populos arbitrium semper fuisse , vel ea , quae placer●…t forma reipub . utendi , vel hanc in aliam mutandi ; de hebraeis hoc disertè dicit deus : de reliquis non abnuit . that here in this text god himself being witness , there was always a power in the people , either to use what form of government they pleased , or of changing it into another : god saith this expresly of the hebrews , and denies it not of others . can any man find that god in this text expresly saith , that there was always a right in the people to use what form of government they please ? the text not warranting this right of the people , the foundation of the defence of the people is quite taken away ; there being no other grant or proof of it pretended . . where it is said , that the israelites desired a king , though then under another form of government ; in the next line but one it is confessed , they had a king at the time when they desired a king , which was god himself , and his vice-roy samuel ; and so saith god , they have not rejected thee ; but they have rejected me , that i should not reign over them ; yet in the next verse god saith , as they have forsaken me , so do they also unto thee . here is no shew of any other form of government but monarchy : god by the mediation of samuel reigned , who made his sons judges over israel ; when one man constitutes judges , we may call him a king ; or if the having of judges do alter the government , then the government of every kingdom is altered from monarchy , where judges are appointed by kings : it is now reckoned one of the duties of kings to judge by their judges only . where it is said , he shall not multiply to himself horses , nor wives , nor riches , that he might understand that he had no power over others , who could decree nothing of himself , extra legem ; if it had said , contra legem dei , it had been true , but if it meant extra legem humanam , it is false . . if there had been any right given to the people , it seems it was to the elders onely ; for it is said , it was the elders of israel gathered together , petitioned for a king ; it is not said , it was all the people , nor that the people did choose the elders , who were the fathers and heads of families , authorized by the judges . . where it is said , i will set a king over me like as all the nations about me . to set a king , is , not to choose a king , but by some solemn publick act of coronation , or otherwise to acknowledge their allegiance to the king chosen ; it is said , thou shalt set him king whom the lord thy god shall choose . the elders did not desire to choose a king like other nations , but they say , now make us a king to judge us like all the nations . iii. as for davids covenant with the elders when he was annointed , it was not to observe any laws or conditions made by the people , for ought appears ; but to keep gods laws and serve him , and to seek the good of the people , as they were to protect him . . the reubenites and gadites promise their obedience , not according to their laws or conditions agreed upon , but in these words all that thou cammandest us we will do , and whithersoever thou sendst us we will go ; as we harkened to moses in all things , so will we harken unto thee : only the lord thy god be with thee as he was with moses . where is there any condition of any humane law expressed ? though the rebellious tribes offered conditions to rehoboam ; where can we find , that for like conditions not performed , all israel deposed samuel ? i wonder mr. milton should say this , when within a few lines after he professeth , that samuel had governed them uprightly . iv. ius regni is much stumbled at , and the definition of a king which saith his power is supreme in the kingdom , and he is accountable to none but to god , and that he may do what he please , and is not bound by laws : it is said if this definition be good , no man is or ever was , who may be said to be a tyrant ; p. . for when he hath violated all divine and humane laws , nevertheless he is a king , and guiltless jure regio , to this may be answered , that the definition confesseth he is accountable to god , and therefore not guiltless if he violate divine laws : humane laws must not be shuffled in with divine , they are not of the same authority : if humane laws bind a king , it is impossible for him to have supreme power amongst men . if any man can find us out such a kind of government , wherein the supreme power can be , without being freed from humane laws , they should first teach us that ; but if all sorts of popular government that can be invented , cannot be one minute , without an arbitrary power , freed from all humane laws : what reason can be given why a royal government should not have the like freedom ? if it be tyranny for one man to govern arbitrarily , why should it not be far greater tyranny for a multitude of men to govern without being accountable or bound by laws ? it would be further enquired how it is possible for any government at all to be in the world without an arbitrary power ; it is not power except it be arbitary : a legislative power cannot be without being absolved from humane laws , it cannot be shewed how a king can have any power at all but an arbitrary power . we are taught , that power was therefore given to a king by the people , that he might see by the authority to him committed , that nothing be done against law ; and that he keep our laws , and not impose upon us his own : therefore there is no royal power , but in the courts of the kingdom , and by them , pag. . and again it is said , the king cannot imprison , fine or punish any man except he be first cited into some court , where not the king but the usual iudges give sentence , pag. . and before , we are told , not the king , but the authority of parliament doth set up and take away all courts , pag. . lo here we have mr. milton's perfect definition of a king : he is one to whom the people gave power to see that nothing be done against law , and that he keep our laws , and not impose his own . whereas all other men have the faculty of seeing by nature , the king only hath it by the gift of the people , other power he hath none ; he may see the judges keep the laws if they will ; he cannot compell them , for he may not imprison , fine , nor punish any man ; the courts of justice may , and they are set up and put down by the parliament : yet in this very definition of a king , we may spy an arbitrary power in the king ; for he may wink if he will : and no other power doth this description of a king give , but only a power to see : whereas it is said aristotle doth mention an absolute kingdom , for no other cause , but to shew how absurd , unjust and most tyrannical it is . there is no such thing said by aristotle , but the contrary , where he saith , that 〈◊〉 king according to law makes no sort of government ▪ and after he had reckoned up five sorts of kings , he concludes , that there were in a manner but two sorts , the lacedemonian king , and the absolute king ; whereof the first was but as general in an army , and therefore no king at all , and then fixes and rests upon the absolute king , who ruleth according to his own will. v. if it be demanded what is meant by the word people ? . sometimes it is populus universus , and then every child must have his consent asked ▪ which is impossible . . sometimes it is pars major , and sometimes it is pars potior & sanior ; how the major part , where all are alike free , can bind the minor part , is not yet proved . but it seems the major part will not carry it , nor be allowed , except they be the better part , and the sounder part . we are told the sounder part implored the help of the army , when it saw it self and the commonwealth betrayed ; and that the souldiers judged better than the great councel , and by arms saved the commonwealth , which the great councel had almost damned by their votes , p. . here we see what the people is ; to wit , the sounder part ; of which the army is the judge : thus , upon the matter , the souldiers are the people : which being so , we may discern where the liberty of the people lieth , which we are taught to consist all for the most part in the power of the peoples choosing what form of government they please pag. . a miserable liberty , which is onely to choose to whom we will give our liberty , which we may not keep . see more concerning the people , in a book entituled the anarchy , p. , , , , , , . vi. we are taught , that a father and a king are things most diverse . the father begets us , but not the king ; but we create the king : nature gives a father to the people , the people give themselves a king : if the father kill his son he loseth his life , why should not the king also ? p. . ans. father and king are not so diverse ; it is confessed , that at first they were all one , for there is confessed paternum imperium & haereditarium , p. . and this fatherly empire , as it was of it self hereditary , so it was alienable by patent , and seizable by an usurper , as other goods are : and thus every king that now is , hath a paternal empire , either by inheritance , or by translation , or usurpation ; so a father and a king may be all one . a father may dye for the murther of his son , where there is a superiour father to them both , or the right of such a supreme father ; but where there are onely father and sons , no sons can question the father for the death of their brother : the reason why a king cannot be punished , is not because he is excepted from punishment , or doth not deserve it , but because there is no superiour to judge him , but god onely , to whom he is reserved . vii . it is said thus , he that takes away from the people the power of choosing for themselves what form of government they please , he doth take away that wherein all civil liberty almost consists , p. . if almost all liberty be in choosing of the kind of government , the people have but a poor bargain of it , who cannot exercise their liberty , but in chopping and changing their government , and have liberty onely to give away their liberty , than which there is no greater mischief , as being the cause of endless sedition . viii . if there be any statute in our law , by which thou canst find that tyrannical power is given to a king , that statute being contrary to gods will , to nature and reason , understand that by that general and primary law of ours , that statute is to be repealed , and not of force with us , p. . here , if any man may be judge , what law is contrary to gods will , or to nature , or to reason , it will soon bring in confusion : most men that offend , if they be to be punished or fined , will think that statute that gives all fines and forfeitures to a king , to be a tyrannical law ; thus most statutes would be judged void , and all our fore-fathers taken for fools or madmen , to make all our laws to give all penalties to the king. ix . the sin of the children of israel did lye , not in desiring a king , but in desiring such a king like as the nations round about had ; they distrusted god almighty , that governed them by the monarchical power of samuel , in the time of oppression , when god provided a judge for them ; but they desired a perpetual and hereditary king , that they might never want : in desiring a king they could not sin , for it was but desiring what they enjoyed by gods special providence . x. men are perswaded , that in making of a covenant , something is to be performed on both parts by mutual stipulation ; which is not alwayes true : for we find god made a covenant with noah and his seed , with all the fowl and the cattel , not to destroy the earth any more by a flood . this covenant was to be kept on gods part , neither noah , nor the fowl , nor the cattel were to perform any thing by this covenant . on the other side , gen. . , . god covenants with abraham , saying , thou shalt keep my covenant , — every male child among you shall be circumcised . here it is called gods covenant , though it be to be performed onely by abraham ; so a covenant may be called the kings covenant , because it is made to him , and yet to be performed only by the people . so also , kin. . . iehoiada made a covenant between the lord , and the king , and the people , that they should be the lords people . between the king also and the people , which might well be , that the people should be the kings servants : and not for the king 's covenanting to keep any humane laws , for it is not likely the king should either covenant , or take any oath to the people when he was but seven years of age , and that never any king of israel took a coronation-oath that can be shewed : when iehoiada shewed the king to the rulers in the house of the lord , he took an oath of the people : he did not article with them , but saith the next verse , commanded them to keep a watch of the kings house , and that they should compass the king around about , every man with his weapon in his hand ; and he that cometh within the ranges , let him be slain . xi . to the text , where the word of a king is , there is power , and who may say unto him , what dost thou ? j. m. gives this answer : it is apparent enough , that the preacher in this place gives precepts to every private man , not to the great sanhedrin , nor to the senate — shall not the nobles , shall not all the other magistrates , shall not the whole people dare to mutter , so oft as the king pleaseth to dote ? we must here note , that the great councel , and all other magistrates or nobles , or the whole people , compared to the king , are all but private men , if they derive their power from him : they are magistrates under him , and out of his presence , for when he is in place , they are but so many private men . i. m. asks , who swears to a king , unless the king on the other side be sworn to keep gods laws , and the laws of the countrey ? we find that the rulers of israel took an oath at the coronation of iehoash : but we find no oath taken by that king , no not so much as to gods laws , much less to the laws of the countrey . xii . a tyrant is he , who regarding neither law nor the common good , reigns onely for himself and his faction ; p. . in his defence he expresseth himself thus , he is a tyrant who looks after only his own , and not his peoples profit , eth. l. . p. . . if it be tyranny not to regard the law , then all courts of equity , and pardons for any offences must be taken away : there are far more sutes for relief against the laws , than there be for the observation of the laws : there can be no such tyranny in the world as the law , if there were no equity to abate the rigour of it . summum ius is summa injuria ; if the penalties and forfeitures of all laws should still be exacted by all kings , it would be found , that the greatest tyranny would be , for a king to govern according to law ; the fines , penalties , and forfeitures of all laws are due to the supreme power onely , and were they duely paid , they would far exceed the taxes in all places . it is the chief happiness of a kingdom , and their chief liberty , not to be governed by the laws only . . not to regard the common good , but to reign only for himself , is the supposition of an impossibility in the judgment of aristotle , who teacheth us , that the despotical power cannot be preserved , except the servant , or he in subjection , be also preserved . the truth of this strongly proves , that it is in nature impossible to have a form of government that can be for the destruction of a people , as tyranny is supposed ; if we will allow people to be governed , we must grant , they must in the first place be preserved , or else they cannot be governed . kings have been , and may be vitious men , and the government of one , not so good as the government of another ; yet it doth not follow , that the form of government is , or can be in its own nature ill , because the governour is so : it is anarchy , or want of government , that can totally destroy a nation . we cannot find any such government as tyranny mentioned or named in scripture , or any word in the hebrew tongue to express it . after such time as the cities of greece practised to shake off monarchy , then , and not till then , ( which was after homer's time ) the name of tyrant was taken up for a word of disgrace , for such men as by craft or force wrested the power of a city from a multitude to one man onely ; and not for the exercising , but for the ill-obtaining of the government : but now every man that is but thought to govern ill , or to be an ill man , is presently termed a tyrant , and so judged by his subjects . few remember the prohibition , exod. . . thou shalt not revile the gods , nor curse the ruler of thy people : and fewer understand the reason of it . though we may not one judge another , yet we may speak evil or revile one another , in that which hath been lawfully judged , and upon a tryal wherein they have been heard and condemned : this is not to judge , but onely to relate the judgment of the ruler . to speak evil , or to revile a supreme judge , cannot be without judging him who hath no superiour on earth to judge him , and in that regard must alwayes be presumed innocent , though never so ill , if he cannot lawfully be heard . i. m. that will have it tyranny in a king not to regard the laws , doth himself give as little regard to them as any man ; where he reckons , that contesting for privileges , customs , forms , and that old entanglement of iniquity , their gibrish laws , are the badges of ancient slavery . tenure , pag. . a disputing presidents , forms and circumstances , pag. . i. m. is also of opinion , that , if at any time our fore-fathers , out of baseness , have lost any thing of their right , that ought not hurt us ; they might if they would promise slavery for themselves , for us certainly they could not , who have alwayes the same right to free our selves , that they had to give themselves to any man in slavery . this doctrine well practised , layeth all open to constant anarchy . lastly , if any desire to know what the liberty of the people is , which i. m. pleads for , he resolves us , saying , that he that takes away from the people the right of choosing what form of government they please , takes away truly that in which all liberty doth almost consist . it is well said by i. m. that all liberty doth almost consist in choosing their form of government , for there is another liberty exercised by the people , which he mentions not , which is the liberty of the peoples choosing their religion ; every man may be of any religion , or of no religion ; greece and rome have been as famous for polytheisme , or multitudes of gods , as of governours ; and imagining aristocratie and democratie in heaven , as on earth . observations upon h. grotius de iure belli , & pacis . in most questions of weight and difficulty concerning the right of war , or peace , or supreme power , grotius hath recourse to the law of nature or of nations , or to the primitive will of those men who first joyned in society . it is necessary therefore a little to lay open the variety or contrariety in the civil and canon law , and in grotius himself , about the law of nature and nations , not with a purpose to raise any contention about words or phrases , but with a desire to reconcile or expound the sense of different terms . civilians , canonists , politicians and divines , are not a little perplexed in distinguishing between the law of nature , and the law of nations ; about ius naturae , and ius gentium , there is much dispute by such as handle the original of government , and of property and community . the civil law in one text allows a threefold division of law , into ius naturae , ius gentium , and ius civile . but in another text of the same law , we find only a twofold division , into ius civile , and ius gentium . this latter division the law takes from gaius , the former from ulpian , who will have ius naturale to be that which nature hath taught all creatures , quod natura omnia animalia docuit , but for this he is confuted by grotius , salmasius , and others , who restrain the law of nature only to men using reason ; which makes it all one with the law of nations ; to which the canon law consents , and saith , that ius naturale est commune omnium nationum : that which natural reason appoints all men to use , is the law of nations , saith theophilus in the text of the civil law : and in the second book of the instit. cap. . ius naturae is confounded with ius gentium . as the civilians sometimes confound and sometimes separate the law of nature and the law of nations , so other-whiles they make them also contrary one to the other . by the law of nature all men are born free ; iure naturali omnes liberi nascuntur . but servitude is by the law of nations : iure gentium servitus invasit , saith ulpian . and the civil law not only makes the law of nature and of nations contrary , but also will have the law of nations contrary to it self . war , saith the law , was brought in by the law of nations . ex jure gentium introducta bella , and yet the law of nations saith , since nature hath made us all of one kindred , it follows it is not lawful for one man to lye in wait for another . cùm inter nos cognitionem quandam natura constituit , consequens est hominem homini insidiari nefas esse , saith florentinus . again ▪ the civil law teacheth , that from the law of nature proceeds the conjunction of man and women , the procreation and education of children . but as for religion to god , and obedience to parents it makes it to be by the law of nations . to touch now the canon law , we may find in one place that men are governed either by the law of nature , or by customs . homines reguntur naturali jure , aut moribus . the law of nations they call a divine law , the customs a humane law ; leges aut divinae sunt aut humanae ; divinae naturâ , humanae moribus constant . but in the next place the canon law makes ius to be either naturale , aut civile , aut gentium . though this division agree in terms with that of ulpian in the civil law , yet in the explication of the terms there is diversity ; for what one law makes to belong to the law of nature , the other refers to the law of nations , as may easily appear to him that will take the pains to compare the civil and canon law in these points . a principal ground of these diversities and contrarieties of divisions , was an error which the heathens taught , that all things at first were common , and that all men were equal . this mistake was not so heinous in those ethnick authors of the civil laws , who wanting the guide of the history of moses , were fain to follow poets and fables for their leaders . but for christians , who have read the scriptures , to dream either of a community of all things , or an equality of all persons , is a fault scarce pardonable . to salve these apparent contrarieties of community and property ; or equality and subjection : the law of ius gentium was first invented ; when that could not satisfie , to mend the matter , this ius gentium , was divided into a natural law of nations , and an humane law of nations ; and the law of nature into a primary and a secondary law of nature ; distinctions which make a great sound , but edifie not at all if they come under examination . if there hath been a time when all things were common , and all men equal , and that it be otherwise now ; we must needs conclude that the law by which all things were common , and men equal , was contrary to the law by which now things are proper , and men subject . if we will allow adam to have been lord of the world and of his children , there will need no such distinctions of the law of nature and of nations : for the truth will be , that whatsoever the heathens comprehended under these two laws , is comprised in the moral law. that the law of nature is one and the same with the moral , may appear by a definition given by grotius . the law of nature ( saith he ) is the dictate of reason , shewing that in every action by the agreeing or disagreeing of it with natural reason , there is a moral honesty or dishonesty , and consequently that such an action is commanded or forbidden by god the author of nature . i cannot tell how grotius would otherwise have defined the moral law. and the canon law grants as much ; teaching that the law of nature is contained in the law and the gospel : whatsoever ye will that men do , &c. mat. . the term of ius naturae is not originally to be found in scripture , for though t. aquinas takes upon him to prove out of the . to the romans , that there is a ius naturae , yet st. paul doth not use those express terms ; his words are , the gentiles which have not the law , do by nature the things contained in the law , these having not the law are a law unto themselves : he doth not say , nature is a law unto them , but they are a law unto themselves . as for that which they call the law of nations , it is not a law distinct , much less opposite to the law of nature , but it is a small branch or parcel of that great law ; for it is nothing but the law of nature , or the moral law between nations . the same commandment that forbids one private man to rob another , or one corporation to hurt another corporation , obliges also one king not to rob another king , and one commonwealth not to spoil another : the same law that enjoyns charity to all men , even to enemies , binds princes and states to shew charity to one another , as well as private persons . and as the common , or civil laws of each kingdom which are made against treason , theft , murder , adultery , or the like , are all and every one of them grounded upon some particular commandment of the moral law ; so all the laws of nations must be subordinate and reducible to the moral law. the law of nature , or the moral law is like the main ocean , which though it be one entire body , yet several parts of it have distinct names , according to the diversity of the coasts on which they border . so it comes to pass that the law of nations which is but a part of the law of nature , may be sub-divided almost in infinitum , according to the variety of the persons , or matters about which it is conversant . the law of nature or the divine law is general , and doth only comprehend some principles of morality notoriously known of themselves , or at the most is extended to those things which by necessary and evident inference are consequent to those principles . besides these , many other things are necessary to the well-governing of a common-wealth : and therefore it was necessary that by humane reason something more in particular should be determined concerning those things which could not be defined by natural reason alone ; hence it is that humane laws be necessary , as comments upon the text of the moral law : and of this judgment is aquinas , who teacheth , that necessitas legis humanae manat ex eo , quod lex naturalis , vel divina , generalis est , & solum complectitur quaedam principia morum per se nota , & ad summum extenditur ad ea quae necessaria & evidenti elatione ex illis principiis consequuntur : praeter illa verò multa alia sunt necessaria in republica ad ejus rectam gubernationem : & ideo necessarium fuit ut per humanam rationem aliqua magis in particulari determinarentur circa ea quae per solam rationem naturalem definiri non possunt . ludo. molin de iust. thus much may suffice to shew the distractions in and between the civil and common laws about the law of nature and nations . in the next place we are to consider how grotius distinguisheth these laws . to maintain the community of things to be natural , grotius hath framed new divisions of the law of nature . first , in his preface to his books de iure belli & pacis , he produceth a definition of the law of nature , in such doubtful , obscure and reserved terms , as if he were diffident of his undertaking : next in his first book and first chapter he gives us another distribution , which differs from his doctrine in his preface . in his preface his principle is , that the appetite of society , that is to say , of community , is an action proper to man. here he presently corrects himself with an exception , that some other creatures are found to desire society ; and withal he answers the objections thus , that this desire of society in brute beasts , comes from some external principle . what he means by principium intelligens extrinsecum , i understand not , nor doth he explain , nor is it material , nor is the argument he useth to any purpose ; for , admitting all he saith to be true , yet his principle fails ; for the question is not , from what principle this desire of society proceeds in beasts , but whether there be such a desire or no. besides , here he takes the appetite of society and community to be all one , whereas many live in society , which live not in community . next he teacheth , that the keeping of society ( custodia societatis ) which in a rude manner ( saith he ) we have now expressed , is the fountain of that law which is properly so called . i conceive by the law properly so called , he intends the law of nature , though he express not so much : and to this appetite of sociable community he refers alieni abstinentia ; but herein it may be he forgets himself , for where there is community there is neither meum nor tuum , nor yet alienum ; and if there be no alienum , there can be no alieni abstinentia . to the same purpose he saith , that by the law of nature men must stand to bargains , iuris naturae sit stare pactis . but if all things were common by nature , how could there be any bargain ? again , grotius tells us , that from this signification of the law there hath flowed another larger , which consists ( saith he ) in discerning what delights us or hurts us , and in judging how things should be wisely distributed to each one . this latter he calls the looser law of nature ; the former , ius sociale , the law of nature , strictly , or properly taken . and these two laws of nature should have place ( saith he ) though men should deny there were ●… god. but to them that believe there is a god , there i●… another original of law , beside the natural , coming from the free will of god , to the which our own understanding tells us we must be subject . thus have i gathered the substance of what is most material concerning the law of nature , in his preface . if we turn to the book it self , we have a division of the law into ius naturale . voluntarium . divinum . humanum . civile . latiùs patens , seu jus gentium . arctiùs patens , seu paternum , seu herile . in the definition of ius naturale he omits those subtilties of ius naturae propriè dictum , and quod laxius ita dicitur , which we find in his preface , and gives such a plain definition , as may fitly agree to the moral law. by this it seems the law of nature and the moral law are one and the same . whereas he affirmeth , that the actions about which the law of nature is conversant , are lawful or unlawful of themselves , and therefore are necessarily commanded or forbidden by god : by which mark this law of nature doth not onely differ from humane law , but from the divine voluntary law , which doth not command or forbid those things , which of themselves , and by their own nature are lawful or unlawful , but makes them unlawful by forbidding them , and due by commanding them . in this he seems to make the law of nature to differ from gods voluntary law ; whereas , in god , necessary and voluntary are all one . salmasius de usuris , in the twentieth chapter , condemns this opinion of grotius ; though he name him not , yet he means him , if i mistake not . in the next place , i observe his saying , that some things are by the law of nature , not propriè , but reductivè ; and that the law of nature deals not onely with those things which are beside the will of man , but also with many things which follow the act of mans will : so dominion , such as is now in use , mans will brought in : but now that it is brought in , it is against the law of nature , to take that from thee against thy will , which is in thy dominion . yet for all this grotius maintains that the law of nature is so immutable , that it cannot be changed by god himself . he means to make it good with a distinction , some things ( saith he ) are by the law of nature , but not simply , but according to the certain state of things ; so the common use of things was natural as long as dominion was not brought in ; and right for every man to take his own by force , before laws were made . here if grotius would have spoken plain , in stead of but not simply , but according to the certain state of things , he would have said , but not immutably , but for a certain time. and then this distinction would have run thus ; some things are by the law of nature , but not immutably , but for a certain time . this must needs be the naked sense of his distinction , as appears by his explication in the words following , where he saith , that the common use of things was natural so long as dominion was not brought in : dominion he saith was brought in by the will of man , whom by this doctrine grotius makes to be able to change that law which god himself cannot change , as he saith . he gives a double ability to man ; first , to make that no law of nature , which god made to be the law of nature : and next , to make that a law of nature which god made not ; for now that dominion is brought in , he maintains , it is against the law of nature to take that which is in another mans dominion . besides , i find no coherence in these words , by the law of nature it was right for every ●…an to take his own by force , before laws made , since by the law of nature no man had any thing of his own ; and until laws were made , there was no propriety , according to his doctrine . ius humanum voluntarium latius patens , he makes to be the law of nations , which ( saith ●…e ) by the will of all , or many nations , hath received a power to bind , he adds , of many , because there is , as he grants , scarce any law to be found common to all nations , besides the law of nature ; which also is wont to be called the law of nations , being common to all nations . nay , as he confesseth often , that is the law in one part of the world , which in another part of the world is not the law of nations . by these sentences , it seems grotius can scarce tell what to make to be the law of nations , or where to find it . whereas he makes the law of nations to have a binding power from the will of men , it must be remembred , that it is not sufficient for men to have a will to bind , but it is necessary also to have a power to bind : though several nations have one and the same law. for instance , let it be granted that theft is punished by death in many countreys , yet this doth not make it to be a law of nations , because each nation hath it but as a natural , or civil law of their own countrey ; and though it have a binding power from the will of many nations , yet because each nation hath but a will and power to bind themselves , and may without prejudice consent , or , consulting of any neighbour-nation , alter this law , if they find cause , it cannot properly be called the law of nations . that which is the foundation of the law of nations , is , to have it concern such things as belong to the mutual society of nations among themselves , as grotius confesseth ; and not of such things as have no further relation than to the particular benefit of each kingdom : for , as private men must neglect their own profit for the good of their countrey ; so particular nations must sometimes remit part of their benefit , for the good of many nations . true it is , that in particular kingdomes and common-wealths there be civil and national laws , and also customs that obtain the force of laws : but yet such laws are ordained by some supreme power , and the customs are examined judged and allowed by the same supreme power . where there is no supreme power that extends over all or many nations but only god himself , there can be no laws made to bind nations , but such as are made by god himself : we cannot find that god made any laws to bind nations , but only the moral law ; as for the judicial law , though it were ordained by god , yet it was not the law of nations , but of one nation only , and fitted to that commonwealth . if any think that the customs wherein many nations do consent , may be called the law of nations , as well as the customs of any one nation may be esteemed for national laws : they are to consider that it is not the being of a custom that makes it lawful , for then all customs , even evil customs , would be lawful ; but it is the approbation of the supreme power that gives a legality to the custom : where there is no supreme power over many nations , their customs cannot be made legal . the doctrine of grotius is , that god immediately after the creation did bestow upon mankind in general a right over things of inferiour nature — from whence it came to pass , that presently every man might snatch what he would for his own use , and spend what he could , and such an universal right was then in stead of property ; for what every one so snatched , another could not take from him but by injury . how repugnant this assertion of grotius is to the truth of holy scripture , mr. selden teacheth us in his mare clausum , saying , that adam by donation from god , gen. . . was made the general lord of all things , not without such a private dominion to himself , as ( without his grant ) did exclude his children : and by donation and assignation , or some kind of cession ( before he was dead , or left any heir to succeed him ) his children had their distinct territories by right of private dominion : abel had his flocks , and pastures for them ; cain had his fields for corn , and the land of nod where he built himself a city ▪ this determination of mr. selden's being consonant to the history of the bible , and to natural reason , doth contradict the doctrine of grotius : i cannot conceive why mr. selden should afterwards affirm , that neither the law of nature , nor the divine law , do cammand or forbid either communion of all things or private dominion , but permitteth both . as for the general community between noah and his sons , which mr. selden will have to be granted to them , gen. . . the text doth not warrant it ; for although the sons are there mentioned with noah in the blessing , yet it may best be understood with a subordination or a benediction in succession , the blessing might truly be fulfilled , if the sons either under , or after their father enjoyed a private dominion : it is not probable that the private dominion which god gave to adam , and by his donation , assignation or cession to his children was abrogated , and a community of all things instituted between noah and his sons , at the time of the flood : noah was left the sole heir of the world , why should it be thought that god would dis-inherit him of his birth-right , and make him of all the men in the world , the only tenant in common with his children ? if the blessing given to adam , gen. . . be compared to that given to noah and his sons , gen. . . there will be found a considerable difference between those two texts : in the benediction of adam , we find expressed a subduing of the earth , and a dominion over the creatures , neither of which are expressed in the blessing of noah nor the earth there once named , it is only said , the fear of you shall be upon the creatures , and into your hands are they delivered ; then immediately it follows , every moving thing shall be meat for you , as the green herb : the first blessing gave adam dominion over the earth and all creatures , the latter allows noah liberty to use the living creatures for food : here is no alteration or diminishing of his title to a propriety of all things but an enlargement onely of his commons . but , whether , with grotius , community came in at the creation , or , with mr. selden , at the flood , they both agree it did not long continue ; sed veri non est simile hujusmodi communionem diu obtinuisse , is the confession of mr. selden . it seems strange that grotius should maintain , that community of all things should be by the law of nature , of which god is the author ; and yet such community should not be able to continue : doth it not derogate from the providence of god almighty , to ordain a community which could not continue ? or doth it make the act of our fore-fathers , in abrogating the natural law of community , by introducing that of propriety , to be a sin of a high presumption ? the prime duties of the second table are conversant about the right of propriety : but if propriety be brought in by a humane law ( as grotius teacheth ) then the moral law depends upon the will of man. there could be no law against adultery or theft , if women and all things were common . mr. selden saith , that the law of nature , or of god , nec vetuit , nec jubebat , sed permisit utrumque , tam nempe rerum communionem quàm privatum dominium . and yet for propriety ( which he terms primaeva rerum dominia ) he teacheth , that adam received it from god , à numine acceperat : and for community , he saith , we meet with evident footsteps of the community of things in that donation of god , by which noah and his three sons are made domini pro indiviso rerum omnium . thus he makes the private dominion of adam , as well as the common dominion of noah and his sons , to be both by the will of god. nor doth he shew how noah , or his sons , or their posterity , had any authority to alter the law of community which was given them by god. in distributing territories ( mr. selden saith ) the consent , as it were , of mankind ( passing their promise , which should also bind their posterity ) did intervene , so that men departed from their common right of communion of those things which were so distributed to particular lords or masters . this distribution by consent of mankind , we must take upon credit ; for there is not the least proof offered for it out of antiquity . how the consent of mankind could bind posterity when all things were common , is a point not so evident : where children take nothing by gift or by descent from their parents , but have an equal and common interest with them , there is no reason in such cases , that the acts of the fathers should bind the sons . i find no cause why mr. selden should call community a pristine right ; since he makes it but to begin in noah , and to end in noah's children , or grand-children at the most ; for he confesseth the earth , à noachidis seculis aliquot post diluvium esse divisam . that ancient tradition , which by mr. seldens acknowledgment hath obtained reputation every where , seems most reasonable , in that it tells us , that noah himself , as lord of all , was author of the distribution of the world , and of private dominion , and that by the appointment of an oracle from god , he did confirm this distribution by his last will and testament , which at his death he left in the hands of his eldest son sem , and also warned all his sons , that none of them should invade any of their brothers dominions , or injure one another , because from thence discord and civil war would necessarily follow . many conclusions in grotius his book de iure belli & pacis , are built upon the foundation of these two principles . . the first is , that communis rerum usus naturalis fuit . . the second is , that dominium quale nune in usu est , voluntas humana introduxit . upon these two propositions of natural community and voluntary propriety , depend divers dangerous and seditious conclusions , which are dispersed in several places . in the fourth chapter of the first book , the title of which chapter is , of the war of subjects against superiours ; grotius handleth the question , whether the law of not resisting superiours , do bind us in most grievous and most certain danger ? and his determination is , that this law of not resisting superiours , seems to depend upon the will of those men who at first joyned themselves in a civil society , from whom the right of government doth come to them that govern ; if those had been at first asked , if their will were to impose this burthen upon all , that they should choose rather to dye , than in any case by arms to repell the force of superiours ; i know not whether they would answer , that it was their will , unless perhaps with this addition , if resistance cannot be made but with the great disturbance of the commonwealth , and destruction of many innocents . here we have his resolution , that in great and certain danger , men may resist their governours , if it may be without disturbance of the commonwealth : if you would know who should be judge of the greatness and certainty of the danger , or how we may know it , grotius hath not one word of it , so that for ought appears to the contrary , his mind may be that every private man may be judge of the danger , for other judge he appoints none ; it had been a foul fault in so desperate a piece of service , as the resisting of superiors , to have concealed the lawful means , by which we may judge of the greatness or certainty of publick danger , before we lift up our hands against authority , considering how prone most of us are , to censure and mistake those things for great and certain dangers , which in truth many times are no dangers at all , or at the most but very small ones ; and so flatter our selves , that by resisting our superiours we may do our country laudible service , without disturbance of the commonwealth , since the effects of sedition cannot be certainly judged of but by the events only . grotius proceeds to answer an objection against this doctrine of resisting superiors . if ( saith he ) any man shall say that this rigid doctrine of dying ▪ rather then resisting any injuries of superiours , is no humane , but a divine law : it is to be noted , that men at first , not by any precept of god , but of their own accord , led by experience of the infirmities of separated families against violence , did meet together in civil society , from whence civil power took beginning , which therefore st. peter calls an humane ordinance , although elsewhere it be called a divine ordinance , because god approveth the wholsome institutions of men ; god in approving a humane law is to be thought to approve it as humane , and in a humane manner . and again in another place he goeth further , and teacheth us , that if the question happen to be concerning the primitive will of the people , it will not be amiss for the people that now are , and which are accounted the same with them that were long ago , to express their meaning , in this matter , which is to be followed , unless it cetainly appear , that the people long ago willed otherwise . lib. . c. . for fuller explication of his judgment about resisting superiours , he concludes thus : the greater the thing is which is to be preserved , the greater is the equity which reacheth forth an exception against the words of the law : yet i dare not ( saith grotius ) without difference condemn either simple men or a lesser part of the people , who in the last refuge of necessity , do so use this equity , as that in the mean time , they do not forsake the respect of the common good. another doctrine of grotius is , that the empire which is exercised by kings , doth not cease to be the empire of the people ; that kings who in a lawful order succeed those who were elected , have the supreme power by an usufructuary right only , and no propriety . furthermore he teacheth , that the people may choose what form of government they please , and their will is the rule of right . populus eligere potest qualem vult gubernationis formam , neque ex praestantia formae , sed ex voluntate jus metiendum est . lib. . c. . also , that the people choosing a king may reserve some acts to themselves , and may bestow others upon the king , with full authority , if either an express partition be appointed , or if the people being yet free do command their future king , by way of a standing command , or if any thing be added by which it may be understood , that the king may be compelled or else punished . in these passages of grotius which i have cited , we find evidently these doctrines . . that civil power depends on the will of the people . . that private men or petty multitudes may take up arms against their princes . . that the lawfullest kings have no propriety in their kingdoms , but an usufructuary right only : as if the people were the lords , and kings but their tenants . . that the law of not resisting superiours , is a humane law , depending on the will of the people at first . . that the will of the first people , if it be not known , may be expounded by the people that now are . no doubt but grotius foresaw what uses the people might make of these doctrines , by concluding , if the chief power be in the people , that then it is lawful for them to compel and punish kings as oft as they misuse their power : therefore he tells us , he rejects the opinion of them , who every where and without exception will have the chief power to be so the peoples , that it is lawful for them to compel and punish kings as oft as they misuse their power ; and this opinion he confesseth if it be altogether received , hath been and may be the cause of many evils . this cautelous rejection qualified with these terms of every where without exception , and altogether , makes but a mixt negation , partly negative , and partly affirmative ( which our lawyers call a negative repugnant ) which brings forth this modal proposition , that in some places with exception , and in some sort the people may compel and punish their kings . but let us see how grotius doth refute the general opinion , that people may correct kings . he frames his argument in these words , it is lawful for every man to yield himself to be a private servant to whom he please . what should hinder , but that also it may be lawful for a free people so to yield themselves to one or more , that the right of governing them be fully set over without retaining any part of the right ? and you must not say , that this may not be presumed , for we do not now seek , what in a doubtful case may be presumed , but what by right may be done . thus far is the argument , in which the most that is proved ( if we gratifie him , and yield his whole argument for good ) is this , that the people may grant away their power without retaining any part . but what is this to what the people have done ? for though the people may give away their power without reservation of any part to themselves ; yet if they have not so done , but have reserved a part , grotius must confess , that the people may compel and punish their kings if they transgress : so that by his favour , the point will be , not what by right may be done , but what in this doubtful case hath been done , since by his own rule it is the will and meaning of the first people that joyned in society , that must regulate the power of their successours . but on grotius side it may be urged , that in all presumption the people have given away their whole power to kings , unless they can prove they have reserved a part ; for if they will have any benefit of a reservation or exception , it lies on their part to prove their exception , and not on the kings part who are in possession . this answer , though in it self it be most just and good ; yet of all men grotius may not use it . for he saves the people the labour of proving the primitive reservation of their forefathers , by making the people that now are competent expositors of the meaning of those first ancestors , who may justly be presumed , not to have been either so improvident for themselves , or so negligent of all their posterity , when by the law of nature they were free and had all things common , at an instant with any condition or limitation to give away that liberty and right of community , and to make themselves and their children eternally subject to the will of such governours as might misuse them without controul . on the behalf of the people , it may be further answered to grotius , that although our ancestors had made an absolute grant of their liberty , without any condition expressed , yet it must be necessarily implyed , that it was upon condition to be well-governed , and that the non-performance of that implyed condition , makes the grant void ; or , if we will not allow an implicit condition , then it may be said , that the grant in it self was a void grant , for being unreasonable , and a violation of the law of nature , without any valuable consideration . what sound reply grotius can return to such answers , i cannot conceive , if he keep himself to his first principle of natural community . as grotius's argument against the people is not sound , so his answer to the argument that is made for the people , is not satisfactory . it is objected , that he that ordains ▪ is above him that is ordained . grotius answers , verum duntaxat est in ea constitutione cujus effectus perpetuò pendet à voluntate constituentis , non etiam in ea quae ab initio est voluntatis , postea verò effectum habet necessitatis , quomodo mulier virum sibi constituit , cui parere semper habet necesse . the reply may be , that by grotius's former doctrine the very effect of the constitution of kings by the people , depends perpetually upon the will of them that constitute , and upon no other necessity : he will not say , that it is by any necessity of the law of nature , or by any positive law of god ▪ he teacheth , that non dei praecepto , sed sponte , men entred into civil society , that it is an humane ordinance , that god doth onely approve it ut humanum , and humano modo . he tells us further , that populus potest eligere qualem vult gubernationis for●…am , & ex voluntate jus metiendum est ; that the people may give the king as little power as they will , and for as little time as they please , that they ●…ay make temporary kings , as dictators and protectors : jus quovis tempore revocabile , id est precarium ; as the vandals in africa , and the goths in spain , would depose their kings as oft as they displeased them , horum enim actus irriti possunt reddi ab his ●…i potestatem revocabiliter dederunt , ac proinde non idem est effectus nec jus idem . here he doth teach in plain words , the effect doth depend upon the will of the people . by this we may judge how improperly he useth the instance of a woman , that appoints her self a husband , whom she must alwayes necessarily obey , since the necessity of the continuance of the wives obedience depends upon the law of god , which hath made the bond of matrimony indissolvable . grotius will not say the like for the continuance of the subjects obedience to the prince , neither will he say that women may choose husbands , as he tells us the people may choose kings , by giving their husbands as little power , and for as little a time as they please . next , it is objected , that tutors who are set over pupils may be removed , if they abuse their power . grotius answers , in tutore hoc procedit qui superiorem habet , at in imperiis quia progressus non datur in infinitum omnino in aliqua persona aut coetu consistendum est : we must stay in some one person , or in a multitude , whose faults ( because they have no superiour iudge above them ) god hath witnessed that he will have a particular care of , either to revenge them , if he judge it needful , or to tolerate them , either for punishment , or tryal of the people . it is true , in kingdomes we cannot proceed in infinitum , yet we may , and must go to the highest , which by grotius his rule is the people , because they first made kings , so that there is no need to stay in aliqua persona , but in coetu , in the people , so that by his doctrine kings may be punished by the people , but the faults of the people must be left to the judgment of god. i have briefly presented here the desperate inconveniences which attend upon the doctrine of the natural freedom and community of all things ; these and many more absurdities are easily removed , if on the contrary we maintain the natural and private dominion of adam , to be the fountain of all government and propriety : and if we mark it well , we shall find that grotius doth in part grant as much ; the ground why those that now live do obey their governours , is the will of their fore-fathers , who at the first ordained princes , and , in obedience to that will , the children continue in subjection ; this is according to the mind of grotius : so that the question is not whether kings have a fatherly power over their subjects , but how kings came first by it . grotius will have it , that our fore-fathers being all free , made an assignment of their power to kings ; the other opinion denies any such general freedom of our fore-fathers , but derives the power of kings from the original dominion of adam . this natural dominion of adam may be proved out of grotius himself , who teacheth , that gene●…ione jus acquiritur parentibus in liberos , and that ●…urally no other can be found , but the parents to whom the government should belong , and the right of ruling and compelling them doth belong to parents . and in another place he hath these words , speaking of the first commandment , parentum nomine , ●…i naturales sunt magistratus , etiam alios rectores 〈◊〉 est intelligi , quorum authoritas societatem huma●…m , continet : and if parents be natural magistrates , children must needs be born natural subjects . but although grotius acknowledge ▪ parents to ●…e natural magistrates , yet he will have it , that children , when they come to full age , and are ●…parated from their parents , are free from natural subjection . for this he offers proof out of ari●…le , and out of scripture . first , for aristotle ; we ●…ust note , he doth not teach , that every separation of children of full age , is an obtaining of liberty , ●…s if that men when they come to years , might vo●…ntarily separate themselves , and cast off their ●…atural obedience ; but aristotle speaks onely of passive separation ; for he doth not say that children are subject to parents until they do sepa●…te , but he saith , until they be separated , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in ●…he verb of the passive voice . that is , until by ●…aw they be separated : for the law ( which 〈◊〉 nothing else but the will of him that hath the power of the supreme father ) doth in many cases , for the publick benefit of society , free children from subjection to the subordinate parent , so that the natural subjection by such emancipation of children , is not extinguished , but onely assumed and regulated by the parent paramount . secondly , grotius cites numb . . to prove that the power of the fathers over the sons and daughters , to dissolve their vows , was not perpetual , bu●… during the time only whilst the children were part o●… the fathers family . but if we turn to the chapter , we may find that grotius either deceives himself , or us ; for there is not one word in that chapter concerning the vows of sons , but of daughters only , being in their father's family ; and th●… being of the daughter in the father's house , meaneth only the daughter 's being a virgin , and no●… married , which may be gathered by the argumen●… of the whole chapter , which taketh particular order for the vows of women of all estates . firs●… for virgins , in the third verse . secondly , fo●… wives in general , in the sixth verse . thirdly , fo●… widows , and women divorced , in the nint●… verse . there is no law for virgins out of the●… father's houses ; we may not think they woul●… have been omitted , if they had been free fro●… their fathers ; we find no freedom in the te●… for women , till after marriage : and if they we●… married , though they were in their father's ho●…ses , yet the fathers had no power of their vow●… but their husbands . if , by the law of nature , departure from t●… fathers house had emancipated children , w●… doth the civil law , contrary to the law of n●…ture , give power and remedy to fathers for to recover by action of law their children that de●…rt , or are taken away from them without their consent ? without the consent of parents the civil law allows no emancipation . concerning subjection of children to parents , grotius distinguisheth three several times . the first is the time of imperfect iudgment . the second is the time of perfect iudgment : but whilst the son remains part of the father's fa●…ily . the third is , the time after he hath departed out of his father's family . in the first time he saith , all the actions of children are under the dominion of the parents . during the second time , when they are of the ●…ge of mature iudgment , they are under their father's command in those actions onely , which are of moment for their parents family . in other actions the children have a power or moral faculty of doing , but they are bound in those also to study alwayes to please their parents . but since this duty is not by ●…orce of any moral faculty , as those former are , but ●…ely of piety , observance , and duty of repaying thanks ; it doth not make any thing void which is done against it , as neither a gift of any thing is void , being made by any owner whatsoever , against the ●…ules of parsimony . in both these times , the right of ruling and compelling is ( as grotius acknowledgeth ) comprehended so far forth as children are to be compelled to their duty , or amended ; although the power of a parent d●…th so follow the person of a father , that it cannot be pulled away , and transferred upon another , yet the father may naturally pawn , or also sell his son , if there be need . in the third time he saith , the son is in all things free , and of his own authority : always that du●… remaining of piety and observance , the cause of which is perpetual . in this triple distinction , though grotius allow children in some cases during the second , and in all cases during the third time to be free , and of their own power , by a moral faculty : yet , in that he confesseth , in all cases children are bound to study always to please their parents out of piety and duty , the cause of which , as he saith , is perpetual : i cannot conceive , how in any case children can naturally have any power or moral faculty of doing what they please without their parents leave , since they are alwayes bound to study to please their parents . and though by the laws of some nations , children , when they attain to years of discretion , have power and liberty in many actions ; yet this liberty is granted them by positive and humane laws onely , which are made by the supreme fatherly power of princes , who regulate , limit , or assume the authority of inferiour fathers , for the publick benefit of the commonwealth : so that naturally the power of parents over their children never ceaseth by any separation ; but only by the permission of the transcendent fatherly power of the supreme prince , children may be dispensed with , or privileged in some cases , from obedience to subordinate parents ▪ touching the point of dissolving the vows of children , grotius in his last edition of his book hath corrected his first : for in the first he teacheth , that the power of the father was greater over the daughter dwelling with him , than over the son ; for her vow he might make void , but not his : but instead of these words , in his last edition , he saith , that the power over the son or daughter to dissolve vows , was not perpetual , but did indure as long as the children were a part of their fathers family . about the meaning of the text out of which he draws this conclusion , i have already spoken . three wayes grotius propoundeth , whereby supreme power may be had . first , by full right of propriety . secondly , by an usufructuary right . thirdly , by a temporary right . the roman dictators , saith he , had supreme power by a temporary right ; as well those kings who are first elected , as those that in a lawful right succeed to kings elected , have supreme power by an usufructuary right : some kings that have got supreme power by a just war , or into whose power some people , for avoiding a greater evil , have so yielded themselves , as that they have excepted nothing , have a full right of propriety . thus we find but two means acknowledged by grotius , whereby a king may obtain a full right of propriety in a kingdome : that is , either by a just war , or by donation of the people . how a war can be just without a precedent title in the conquerour , grotius doth not shew ; and if the title onely make the war just , then no other right can be obtained by war , than what the title bringeth ; for a just war doth onely put the conquerour in possession of his old right , but not create a new. the like which grotius saith of succession , may be said of war. succession ( saith he ) is no title of a kingdome , which gives a form to the kingdom , but a continuation of the old ; for the right which began by the election of the family , is continued by succession ▪ wherefore , so much as the first election gave , so much the succession brings . so to a conquerour that hath a title , war doth not give , but put him in possession of a right : and except the conquerour had a full right of propriety at first , his conquest cannot give it him : for if originally he and his ancestors had but an usufructuary right , and were outed of the possession of the kingdom by an usurper : here , though the re-conquest be a most just war , yet shall not the conquerour in this case gain any full right of propriety , but must be remitted to his usufructuary right onely : for what justice can it be , that the injustice of a third person , an usurper , should prejudice the people , to the devesting of them of that right of propriety , which was reserved in their first donation to their elected king , to whom they gave but an usufructuary right , as grotius conceiveth ? wherefore it seems impossible , that there can be a just war , whereby a full right of propriety may be gained , according to grotius's principles . for if a king come in by conquest , he must either conquer them that have a governour , or those people that have none : if they have no governour , then they are a free people , and so the war will be unjust to conquer those that are free , especially if the freedom of the people be by the primary law of nature , as grotius teacheth : but if the people conquered have a governour , that governour hath either a title or not ; if he have a title , it is an unjust war that takes the kingdom from him : if he have no title , but only the possession of a kingdom , yet it is unjust for any other man , that wants a title also , to conquer him that is but in possession ; for it is a just rule , that where the cases are alike , he that is in possession is in the better condition ; in pari causa possidentis melior conditio . lib. . c. . and this by the law of nature , even in the judgment of grotius . but if it be admitted , that he that attempts to conquer have a title , and he that is in possession hath none : here the conquest is but in nature of a possessory action , to put the conquerour in possession of a primer right , and not to raise a new title ; for war begins where the law fails : ubi iudicia deficiunt incipit bellum . lib. . c. . and thus , upon the matter , i cannot find in grotius's book de iure belli , how that any case can be put wherein by a just war a man may become a king , pleno jure proprietatis . all government and supreme power is founded upon publick subjection , which is thus defined by grotius . publica subjectio est , qua se populus homini alicui , aut pluribus hominibus , aut etiam populo alteri in ditionem dat . lib. . c. . if subjection be the gift of the people , how can supreme power , pleno iure , in full right , be got by a just war ? as to the other means whereby kings may get supreme power in full right of propriety , grotius will have it to be , when some people , for avoiding a greater evil , do so yield themselves into anothers power , as that they do except nothing . it would be considered how , without war , any people can be brought into such danger of life , as that because they can find no other wayes to defend themselves , or because they are so pressed with poverty , as they cannot otherwise have means to sustain themselves , they are forced to renounce all right of governing themselves , and deliver it to a king. but if such a case cannot happen , but by a war onely , which reduceth a people to such terms of extremity , as compells them to an absolute abrenuntiation of all sovereignty : then war , which causeth that necessity , is the prime means of extorting such sovereignty , and not the free gift of the people , who cannot otherwise choose but give away that power which they cannot keep . thus , upon the reckoning , the two ways propounded by grotius , are but one way ; and that one way , in conclusion , is no way whereby supreme power may be had in full right of propriety . his two ways are , a iust war , or a donation of the people ; a just war cannot be without a title , no title without the donation of the people , no donation without such a necessity as nothing can bring upon the donors but a war. so that howsoever grotius in words acknowledges that kings may have a full right of propriety , yet by consequence he denies it , by such circular suppositions , as by coincidence destroy each other , and in effect he leaves all people a right to plead in bar against the right of propriety of any prince , either per minas , or per dures . many times , saith grotius , it happens , that war is grounded upon expletive iustice , iustitiam expletricem , which is , when a man cannot obtain what he ought , he takes that which is as much in value , which in moral estimation is the same . for in war , when the same province cannot be recovered , to the which a man hath a title , he recovers another of the like value . this recovery cannot give a full right of propriety : because the justice of such a war reacheth no farther than to a compensation for a former right to another thing , and therefore can give no new right . i am bound to take notice of a case put by grotius , amongst those causes which he thinks should move the people to renounce all their right of governing , and give it to another . it may also happen ( saith he ) that a father of a family possessing large territories , will not receive any man to dwell within his land upon any other condition . and in another place , he saith , that all kings are not made by the people , which may be sufficiently understood by the examples of a father of a family receiving strangers under the law of obedience . in both these passages we have a close and curt acknowledgment , that a father of a family may be an absolute king over strangers , without choice of the people ; now i would know whether such fathers of families have not the same absolute power over their own children , without the peoples choice , which he allows them over strangers : if they have , i cannot but call them absolute proprietary kings , though grotius be not willing to give them that title in plain terms : for indeed to allow such kings , were to condemn his own principle , that dominion came in by the will of the people ; and so consequently to overthrow his usufructuary kings , of whom i am next to speak . grotius saith , that the law of obeying , or resisting princes , depends upon the will of them who first met in civil society , from whom power doth flow to kings : and , that men of their own accord came together into civil society , from whence springs civil power , and the people may choose what form of government they please . upon these suppositions , he concludes , that kings , elected by the people , have but an usufructuary right , that is , a right to take the profit or fruit of the kingdom , but not a right of propriety or power to alienate it . but why doth he call it an usufructuary right ? it seems to me a term too mean or base to express the right of any king , and is derogatory to the dignity of supreme majesty . the word usufructuary is used by the lawyers , to signifie him that hath the use , profit or fruit of some corporal thing , that may be used without the property ; for of fungible things ( res fungibiles , the civilians call them ) that are spent or consumed in the use , as corn , wine , oyl , money , there cannot be an usufructuary right . it is to make a kingdom all one with a farm , as if it had no other use but to be let out to him that can make most of it : whereas , in truth , it is the part and duty of a king to govern , and he hath a right so to do , and to that end supreme power is given unto him ; the taking of the profit , or making use of the patrimony of the crown , is but as a means onely to enable him to perform that great work of government . besides , grotius will not onely have an elected king , but also his lawful successors , to have but an usufructuary right , so that though a king hath a crown to him and to his heirs , yet he will allow him no propriety , because he hath no power to alienate it ; for he supposeth the primary will of the people to have been to bestow supreme power to go in succession , and not to be alienable ; but for this he hath no better proof than a naked presumption : in regnis quae populi voluntate delata sunt concedo non esse praesumendum eam fuisse populi voluntatem , ut alienatio imperii sui regi permitteretur . but though he will not allow kings a right of propriety in their kingdoms , yet a right of propriety there must be in some body , and in whom but in the people ? for he saith , the empire which is exercised by kings , doth not cease to be the empire of the people . his meaning is , the use is the king 's , but the property is the peoples . but if the power to alienate the kingdom be in him that hath the property , this may prove a comfortable doctrine to the people : but yet to allow a right of succession in kings , and still to reserve a right of property in the people , may make some contradiction : for the succession must either hinder the right of alienation which is in the people , or the alienation must destroy that right of succession , which , by grotius's confession , may attend upon elected kings . though grotius confess , that supreme power be unum quiddam , and in it self indivisible , yet he saith , sometimes it may be divided either by parts potential , or subjunctive . i take his meaning to be , that the government or the governed may be divided : an example he gives of the roman empire , which was divided , into the east and west : but whereas he saith , fieri potest , &c. it may be , the people choosing a king , may reserve some actions to themselves , and in others they may give full power to the king : the example he brings out of plato of the heraclides doth not prove it , and it is to dream of such a form of government as never yet had name , nor was ever found in any settled kingdom , nor cannot possibly be without strange confusion . if it were a thing so voluntary , and at the pleasure of men , when they were free , to put themselves under subjection , why may they not as voluntarily leave subjection when they please , and be free again ? if they had a liberty to change their natural freedom , into a voluntary subjection , there is stronger reason that they may change their voluntary subjection into natural freedom , since it is as lawful for men to alter their wills as their judgments . certainly , it was a rare felicity , that all the men in the world at one instant of time should agree together in one mind , to change the natural community of all things into private dominion : for without such an unanimous consent , it was not possible for community to be altered : for , if but one man in the world had dissented , the alteration had been unjust , because that man by the law of nature had a right to the common use of all things in the world ; so that to have given a propriety of any one thing to any other , had been to have robbed him of his right to the common use of all things . and of this judgment the jesuit lud. molina seems to be , in his book de iustitia , where he saith , si aliquis de cohabit antibus , &c. if one of the neighbours will not give his consent to it , the commonwealth should have no authority over him , because then every other man hath no right or authority over him , and therefore can they not give authority to the commonwealth over him . if our first parents , or some other of our forefathers did voluntarily bring in propriety of goods , and subjection to governours , and it were in their power either to bring them in or not , or having brought them in , to alter their minds , and restore them to their first condition of community and liberty ; what reason can there be alleged that men that now live should not have the same power ? so that if any one man in the world , be he never so mean or base , will but alter his will , and say , he will resume his natural right to community , and be restored unto his natural liberty , and consequently take what he please , and do what he list ; who can say that such a man doth more than by right he may ? and then it will be lawful for every man , when he please , to dissolve all government , and destroy all property . whereas grotius saith , that by the law of nature all things were at first common ; and yet teacheth , that after propriety was brought in , it was against the law of nature to use community ; he doth thereby not onely make the law of nature changeable , which he saith god cannot do , but he also makes the law of nature contrary to it self . the anarchy of a limited or mixed monarchy . the preface . we do but flatter our selves , if we hope ever to be governed without an arbitrary power . no : we mistake , the question is not , whether there shall be an arbitrary power ; but the only point is , who shall have that arbitrary power , whether one man or many ? there never was , nor ever can be any people govern'd without a power of making laws , and every power of making laws must be arbitrary : for to make a law according to law , is contradictio in adjecto . it is generally confessed , that in a democracy the supreme or arbitrary power of making laws is in a multitude ; and so in an aristocracy the like legislative or arbitrary power is in a few , or in the nobility . and therefore by a necessary consequence , in a monarchy the same legislative power must be in one ; according to the rule of aristotle , who saith , government is in one , or in a few , or in many . this antient doctrine of government , in these latter days hath been strangely refined by the romanists , and wonderfully improved since the reformation , especially in point of monarchy , by an opinion , that the people have originally a power to create several sorts of monarchy , to limit and compound them with other forms of government , at their pleasure . as for this natural power of the people , they finde neither scripture , reason , or practice to justifie it : for though several kingdoms have several and distinct laws one from another ; yet that doth not make several sorts of monarchy : nor doth the difference of obtaining the supreme power , whether by conquest , election , succession , or by any other way , make different sorts of government . it is the difference only of the authors of the laws , and not of the laws themselves , that alters the form of government ; that is , whether one man , or more than one , make the laws . since the growth of this new doctrine , of the limitation and mixture of monarchy , it is most apparent , that monarchy hath been crucified ( as it were ) between two thieves , the pope and the people ; for what principles the papists make use of for the power of the pope above kings , the very same , by blotting out the word pope , and putting in the word people , the plebists take up to use against their soveraigns . if we would truely know what popery is , we shall finde by the laws and statutes of the realm , that the main , and indeed the only point of popery , is the alienating and withdrawing of subjects from their obedience to their prince , to raise sedition and rebellion : if popery and popularity agree in this point , the kings of christendome , that have shaken off the power of the pope , have made no great bargain of it , if in place of one lord abroad , they get many lords at home within their own kingdoms . i cannot but reverence that form of government which was allowed and made use of for god's own people , and for all other nations . it were impiety , to think that god , who was careful to appoint iudicial laws for his chosen people , would not furnish them with the best form of government : or to imagine that the rules given in divers places in the gospel , by our blessed saviour and his apostles , for obedience to kings , should now , like almanacks out of date , be of no use to us ; because it is pretended , we have a form of government now , not once thought of in those days . it is a shame and scandal for us christians , to seek the original of government from the inventions or fictions of poets , orators , philosophers , and heathen historians , who all lived thousands of years after the creation , and were ( in a manner ) ignorant of it : and to neglect the scriptures , which have with more authority most particularly given us the true grounds and principles of government . these considerations caused me to scruple this modern piece of politicks , touching limited and mixed monarchy : and finding no other that presented us with the nature and means of limitation and mixture , but an anonymus authour ; i have drawn a few brief observations upon the most considerable part of his treatise , in which i desire to receive satisfaction from the authour himself , if it may be , according to his promise in his preface ; or if not from him , from any other for him . the anarchy . of a limited or mixed monarchy . there is scarce the meanest man of the multitude , but can now in these days tell us that the government of the kingdome of england is a limited and mixed monarchy : and it is no marvail , since all the disputes and arguments of these distracted times both from the pulpit and the presse to tend and end in this conclusion . the author of the treatise of monarchy hath copiously handled the nature and manner of limited and mixed monarchy , and is the first and onely man ( that i know ) hath undertaken the task of describing it ; others onely mention it , as taking it for granted . doctor ferne gives the author of this treatise of monarchy this testimony , that the mixture of government is more accurately delivered and urged by this treatise than by the author of the fuller answer . and in another place doctor ferne saith , he allows his distinction of monarchy into limited and mixed . i have with some diligence looked over this treatise ▪ but cannot approve of these distinctions which he propounds ; i submit the reasons of my dislike to others judgements . i am somewhat confident that his doctrine of limited and mixed monarchy is an opinion but of yesterday , and of no antiquity , a meer innovation in policy , not so old as new england , though calculated properly for that meridian . for in his first part of the treatise which concerns monarchy in general , there is not one proof , text , or example in scripture that he hath produced to justifie his conceit of limited and mixed monarchy . neither doth he afford us so much as one passage or reason out of aristotle , whose books of politicks , and whose natural reasons are of greatest authority and credit with all rational men , next to the sacred scripture : nay , i hope i may affirm , and be able to prove , that arist. doth confute both limited and mixed monarchy , howsoever doctor ferne think these new opinions to be raised upon arist. principles . as for other polititians or historians , either divine or humane , ancient or modern , our author brings not one to confirm his opinions ; nor doth he , nor can he shew that ever any nation or people were governed by a limited or mixed monarchy . machivel is the first in christendome that i can find that writ of a mixed government , but not one syllable of a mixed monarchy : he , in his discourses or disputations upon the decades of livy , falls so enamored with the roman common-wealth , that he thought he could never sufficiently grace that popular government , unless he said , there was something of monarchy in it : yet he was never so impudent as to say , it was a mixed monarchy . and what machivel hath said for rome , the like hath contarene for venice . but bodin hath layed open the errors of both these , as also of polybius , and some few others that held the like opinions . as for the kingome of england , if it have found out a form of government ( as the treatise layeth it down ) of such perfection as never any people could ; it is both a glory to the nation , and also to this author , who hath first decipher'd it . i now make my approach to the book it self : the title is , a treatise of monarchy . the first part of it is , of monarchy in general : where first , i charge the author , that he hath not given us any definition or description of monarchy in general : for by the rules of method he should have first defined , and then divided : for if there be several sorts of monarchy , then in something they must agree , which makes them to be monarchies ; and in something they must disagree and differ , which makes them to be several sorts of monarchies . in the first place he should have shewed us in what they all agreed , which must have been a definition of monarchy in general , which is the foundation of the treatise ; and except that be agreed upon , we shall argue upon we know not what . i press not this main omission of our author out of any humour of wrangling , but because i am confident that had he pitched upon any definition of monarchy in general , his own definition would have confuted his whole treatise : besides , i find him pleased to give us a handsome definition of absolute monarchy , from whence i may infer , that he knew no other definition that would have fitted all his other sorts of monarchy ; it concerned him to have produced it , lest it might be thought there could be no monarchy but absolute . what our author hath omitted , i shall attempt to supply , and leave to the scanning . and it shall be a real as well as nominal definition of monarchy . a monarchy is the government of one alone . for the better credit of this definition , though it be able to maintain it self , yet i shall deduce it from the principles of our author of the treatise of monarchy . we all know that this word monarch is compounded of two greek words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is imperare , to govern and rule ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies one alone . the understanding of these two words may be picked out of our author . first , for government he teacheth us , it is potestatis exercitium , the exercise of a moral power ; next he grants us , that every monarch ( even his limited monarch ) must have the supream power of the state in him , so that his power must no way be limited by any power above his ; for then he were not a monarch , but a subordinate magistrate . here we have a fair confession of a supream unlimited power in his limited monarch : if you will know what he means by these words supream power , turn to his page , there you will finde , supream power is either legislative , or gubernative , and that the legislative power is the chief of the two ; he makes both supream , and yet one chief : the like distinction he hath before , where he saith , the power of magistracy , in respect of its degrees , is nomothetical or architectonical ; and gubernative or executive : by these words of legislative , nomothetical , and architectonical power , in plain english , he understands a power of making laws ; and by gubernative and executive , a power of putting those laws in execution , by judging and punishing offenders . the result we have from hence is , that by the authors acknowledgment , every monarch must have the supream power , and that supream power is , a power to make laws : and howsoever the author makes the gubernative and executive power a part of the supream power ; yet he confesseth the legislative to be chief , or the highest degree of power , for he doth acknowledge degrees of supream power ; nay , he afterwards teacheth us , that the legislative power is the height of power , to which the other parts are subsequent and subservient : if gubernative be subservient to legislative , how can gubernative power be supream ? now let us examime the authors limited monarch by these his own rules ; he tells us , that in a moderated , limited , stinted , conditionate , legal or allayed monarchy , ( for all these terms he hath for it ) the supream power must be restrained by some law according to which this power was given , and by direction of which this power must act ; when in a line before he said , that the monarchs power must not be limited by any power above his : yet here he will have his supream power restrained ; not limited , and yet restrained : is not a restraint , a limitation ? and if restrained , how is it supream ? and if restrained by some law , is not the power of that law , and of them that made that law , above his supream power ? and if by the direction of such law onely he must govern , where is the legislative power , which is the chief of supream power ? when the law must rule and govern the monarch , and not the monarch the law , he hath at the most but a gubernative or executive power : if his authority transcends its bounds , if it command beyond the law , and the subject is not bound legally to subjection in such cases , and if the utmost extent of the law of the land be the measure of the limited monarchs power , and subjects duty , where shall we find the supream power , that culmen or apex potestatis , that prime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which our author saith , must be in every monarch : the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies principality and power , doth also signifie principium , beginning ; which doth teach us , that by the word prince , or principality , the principium or beginning of government is meant ; this , if it be given to the law , it robs the monarch , and makes the law the primum mobile ; and so that which is but the instrument , or servant to the monarch , becomes the master . thus much of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , solus , one alone : the monarch must not only have the supream power unlimited , but he must have it alone ( without any companions . ) our author teacheth us , he is no monarch if the supream power be not in one . and again he saith , if you put the apex potestatis , or supream power , in the whole body , or a part of it , you destroy the being of monarchy . now let us see if his mixed monarchy be framed according to these his own principles : first , he saith , in a mixed monarchy the soveraign power must be originally in all three estates . and again , his words are , the three estates are all sharers in the supream power — the primity of share in the supream power is in one. here we find , that he that told us the supream power must be in one , will now allow his mixed monarch but one share only of the supream power , and gives other shares to the estates : thus he destroys the being of monarchy , by putting the supream power , or culmen potestatis , or a part of it , in the whole body , or a part thereof ; and yet formerly he confesseth , that the power of magistracy cannot well be divided , for it is one simple thing , or indivisable beam of divine perfection : but he can make this indivisable beam to be divisable into three shares . i have done with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , solus , alone . i have dwelt the longer upon this definition of monarchy , because the apprehending of it out of the authors own grounds , quite overthrows both his monarch limited by law , and his monarch mixed with the states . for to govern , is to give a law to others , and not to have a law given to govern and limit him that governs : and to govern alone , is not to have sharers or companions mixed with the governor . thus the two words of which monarchy is compounded , contradict the two sorts of monarchy which he pleads for ; and by consequence his whole treatise : for these two sorts of limited and mixed monarchy take up ( in a manner ) his whole book . i will now touch some few particular passages in the treatise . our author first confesseth , it is gods express ordinance there should be government ; and he proves it by gen. . . where god ordained adam to rule over his wife , and her desires were to be subject to his ; and as hers , so all theirs that should come of her . here we have the original grant of government , and the fountain of all power placed in the father of all mankind ; accordingly we finde the law for obedience to government given in the terms of honour thy father : not only the constitution of power in general , but the limitation of it to one kind ( that is , to monarchy , or the government of one alone ) and the determination of it to the individual person and line of adam , are all three ordinances of god. neither eve nor her children could either limit adams power , or joyn others with him in the government ; and what was given unto adam , was given in his person to his posterity . this paternal power continued monarchical to the floud , and after the floud to the confusion of babel : when kingdoms were first erected , planted , or scattered over the face of the world , we finde gen. . . it was done by colonies of whole families , over which the prime fathers had supream power , and were kings , who were all the sons or grand-children of noah , from whom they derived a fatherly and regal power over their families . now if this supream power was setled and founded by god himself in the fatherhood , how is it possible for the people to have any right or title to alter and dispose of it otherwise ? what commission can they shew that gives them power either of limitation or mixture ? it was gods ordinance , that supremacy should be unlimited in adam , and as large as all the acts of his will : and as in him , so in all others that have supream power , as appears by the judgement and speech of the people to ioshuah when he was supream governour , these are their words to him , all that thou commandest us we will do ; whosoever he be that doth rebel against thy commandment , and will not hearken unto thy words in all that thou commandest him , he shall be put to death : we may not say that these were evil councellours or flattering courtiers of ioshuah , or that he himself was a tyrant for having such arbitrary power . our author , and all those who affirm that power is conveyed to persons by publick consent , are forced to confess , that it is the fatherly power that first inables a people to make such conveyance ; so that admitting ( as they hold ) that our ancestors did at first convey power , yet the reason why we now living do submit to such power , is , for that our fore-fathers every one for himself , his family , and posterity , had a power of resigning up themselves and us to a supream power . as the scripture teacheth us that supream power was originally in the fatherhood without any limitation , so likewise reason doth evince it , that if god ordained that supremacy should be , that then supremacy must of necessity be unlimited : for the power that limits must be above that power which is limited ; if it be limited , it cannot be supream : so that if our author will grant supream power to be the ordinance of god , the supream power will prove it self to be unlimited by the same ordinance , because a supream limited power is a contradiction . the monarchical power of adam the father of all flesh , being by a general binding ordinance setled by god in him and his posterity by right of fatherhood , the form of monarchy must be preferr'd above other forms , except the like ordinance for other forms can be shewed : neither may men according to their relations to the form they live under , to their affections and judgments in divers respects , prefer or compare any other form with monarchy . the point that most perplexeth our author and many others , is , that if monarchy be allowed to be the ordinance of god , an absurdity would follow , that we should uncharitably condemn all the communities which have not that form , for violation of gods ordinance , and pronounce those other powers unlawful . if those who live under a monarchy can justifie the form they live under to be gods ordinance , they are not bound to forbear their own justification , because others cannot do the like for the form they live under ; let others look to the defence of their own government : if it cannot be provd or shewd that any other form of government had ever any lawful beginning , but was brought in or erected by rebellion , must therefore the lawful and just obedience to monarchy be denied to be the ordinance of god ? to proceed with our author ; in the page he saith , the higher power is gods ordinance : that it resideth in one or more , in such or such a way , is from humane designment ; god by no word binds any people to this or that form , till they by their own act bind themselves . because the power and consent of the people in government is the burden of the whole book , and our author expects it should be admitted as a magisterial postulation , without any other proof than a naked supposition ; and since others also maintain that originally power was , or now is in the people , & that the first kings were chosen by the people : they may not be offended , if they be asked in what sence they understand the word [ people ] because this , as many other words , hath different acceptions , being sometimes taken in a larger , otherwhiles in a stricter sence . literally , and in the largest sence , the word people signifies the whole multitude of mankind ; but figu●…tively and synecdochically , it notes many times the ●…ajor part of a multitude , or sometimes the better , or the richer , or the wiser , or some other part ; and oftentimes a very small part of the people , if there be no other apparent opposite party , hath the name of the people by presumption . if they understand that the entire multitude or whole people have originally by nature power to chuse a king , they must remember , that by their own principles and rules , by nature all mankind in the world makes but one people , who they suppose to be born alike to an equal freedome from subjection ; and where such freedome is , there ●…ll things must of necessity be common : and therefore without a joynt consent of the whole people ●…f the world , no one thing can be made proper 〈◊〉 any one man , but it will be an injury , and an ●…urpation upon the common right of all others . ●…rom whence it follows , that natural freedome be●…ing once granted , there cannot be any one man ●…osen a king without the universal consent of all the people of the world at one instant , nemine contradicente . nay , if it be true that nature hath made all men free ; though all mankind should concur in one vote , yet it cannot seem reasonable , that they should have power to alter the law of nature ; for if no man have power to take away his own life without the guilt of being a murtherer of himself , how can any people confer such a power as they have not themselves upon any one man , without being accessories to their own deaths , and every particular man become guilty of being felo de se ? if this general signification of the word people be disavowed , and men will suppose that the people of particular regions or countries have power and freedome to chuse unto themselves kings ; then let them but observe the consequence : since nature hath not distinguished the habitable world into kingdomes , nor determined what part of a people shall belong to one kingdome , and what to another , it follows , that the original freedome of mankind being supposed , every man is at liberty to be of what kingdome he please , and so every petty company hath a right to make a kingdom by it self ; and not onely every city , but every village , and every family , nay and every particular man , a liberty to chuse himself to be his own king if he please ; and he were a madman that being by nature free , would chuse any man but himself to be his own governour . thus to avoid the having but of one king of the whole world , we shall run into a liberty of having as many kings as there be men in the world , which upon the matter , is to have no king at all , but to leave all men to their natural liberty , which is the mischief the pleaders for natural liberty do pretend they would most avoid . but if neither the whole people of the world , nor the whole people of any part of the world be meant , but only the major part , or some other part of a part of the world ; yet still the objection will be the stronger . for besides that nature hath made no partition of the world , or of the people into distict kingdomes , and that without an universal consent at one and the same instant no partition can be made : yet if it were lawful for particular parts of the world by consent to chuse their kings , nevertheless their elections would bind none to subjection but only such as consented ; for the major part never binds , but where men at first either agree to be so bound , or where a higher power so commands : now there being no higher power than nature , but god himself ; where neither nature nor god appoints the major part to bind , their consent is not binding to any but only to themselves who consent . yet , for the present to gratifie them so far as to admit that either by nature , or by a general consent of all mankind , the world at first was divided into particular kingdomes , and the major part of the people of each kingdome assembled , allowed to chuse their king : yet it cannot truly be said that ever the whole people , or the major part , or indeed any considerable part of the whole people of any nation ever assembled to any such purpose . for except by some secret miraculous instinct they should all meet at one time , and place , what one man , or company of men less than the whole people hath power to appoint either time or place of elections , where all be alike free by nature ? and without a lawful summons , it is most unjust to bind those that be absent . the whole people cannot summon it self ; one man is sick , another is lame , a third is aged , and a fourth is under age of discretion : all these at some time or other , or at some place or other , might be able to meet , if they might chuse their own time and place , as men naturally free should . in assemblies that are by humane politique constitution , the superior power that ordains such assemblies , can regulate and confine them , both for time , place , persons , and other circumstances : but where there is an equality by nature , there can be no superior power ; there every infant at the hour it is born in , hath a like interest with the greatest and wisest man in the world . mankind is like the sea , ever ebbing or flowing , every minute one is born , another dies ; those that are the people this minute , are not the people the next minute , in every instant and point of time there is a variation no one time can be indifferent for all mankind to assemble ; it cannot but be mischievous always at the least to all infants , and others under age of discretion ; not to speak of women , especially virgins , who by birth have as much natural freedome as any other , and therefore ought not to lose their liberty without their own consent . but in part of salve this , it will be said that infants and children may be concluded by the votes of their parents . this remedy may cure some part of the mischief , but it destroys the whole cause ▪ and at last stumbles upon the true original of government . for if it be allowed , that the acts of parents bind the children , then farewel the doctrine of the natural freedome of mankind ; where subjection of children to parents is natural , there can be no natural freedome . if any reply , that not all children shall be bound by their parents consent , but onely those that are under age : it must be considered , that in nature there is no nonage ; if a man be not born free , she doth not assign him any other time when he shall attain his freedome : or if she did , then children attaining that age , should be discharged of their parents contract . so that in conclusion , if it be imagined that the people were ever but once free from subjection by nature , it will prove a meer impossibility ever lawfully to introduce any kind of government whatsoever , without apparent wrong to a multitude of people . it is further observable , that ordinarily children and servants are far a greater number than parents and masters ; and for the major part of these to be able to vote and appoint what government or governours their fathers and masters shall be subject unto , is most unnatural , and in effect to give the children the government over their parents . to all this it may be opposed , what need dispute how a people can chuse a king , since there be multitude of examples that kings have been , and are now adays chosen by their people ? the answer is , . the question is not of the fact , but of the right , whether it have been done by a natural , or by an usurped right . . many kings are , and have bin chosen by some small part of a people ; but by the the whole , or major part of a kingdom not any at all . most have been elected by the nobility , great men , and princes of the blood , as in poland , denmarke , and in sweden ; not by any collective or representative body of any nation : sometimes a sactious or seditious city , or a mutinous army hath set up a king , but none of all those could ever prove they had right or just title either by nature , or any otherwise , for such elections . we may resolve upon these two propositions : . that the people have no power or right of themselves to chuse kings . . if they had any such right , it is not possible for them any way lawfully to exercise it . you will say , there must necessarily be a right in somebody to elect , in case a king die without an heir . i answer , no king can die without an heir , as long as there is any one man living in the world . it may be the heir may be unknown to the people ; but that is no fault in nature , but the negligence or ignorance of those whom it concerns . but if a king could die without an heir , yet the kingly power in that case shall not escheat to the whole people , but to the supream heads and fathers of families ; not as they are the people , but quatenus they are fathers of people , over whom they have a supream power devolved unto them after the death of their soveraign ancestor : and if any can have a right to chuse a king , it must be these fathers , by conferring their distinct fatherly powers upon one man alone . chief fathers in scripture are accounted as all the people , as all the children of israel , as all the congregation , as the text plainly expounds it self , chr. . . where solomon speaks to all israel , that is , to the captains ▪ the iudges , and to every governour , the chief of the fathers : and so the elders of israel are expounded to be the chief of the fathers of the children of israel , king. . . and the chr. . . if it be objected , that kings are not now ( as they were at the first planting or peopling of the world ) the fathers of their people or kingdoms , and that the fatherhood hath lost the right of governing ; an answer is , that all kings that now are , or ever were , are , or were either fathers of their people , or the heirs of such fathers , or usurpers of the right of such fathers . it is a truth undeniable , that there cannot be any multitude of men whatsoever , either great , or small , though gathered together from the several corners and remotest regions of the world , but that in the same multitude , considered by it self , there is one man amongst them that in nature hath a right to be the king of all the rest , as being the next heir to adam , and all the others subject unto him : every man by nature is a king , or a subject : the obedience which all subjects yeild to kings , is but the paying of that duty which is due to the supream fatherhood : many times by the act either of an usurper himself , or of those that set him up , the true heir of a crown is dispossessed , god using the ministry of the wickedest men for the removing and setting up of kings : in such cases the subjects obedience to the fatherly power must go along and wait upon gods providence , who only hath right to give and take away kingdomes , and thereby to adopt subjects into the obedience of another fatherly power : according to that of arist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a monarchy or kingdom will be a fatherly government . ethic. l. . c. . however the natural freedome of the people be cried up as the sole means to determine the kind government and the governours : yet in the close , all the favourers of this opinion are constrained to grant that the obedience which is due to the fatherly power is the true and only cause of the subjection which we that are now living give to kings , since none of us gave consent to government , but only our fore-fathers act and consent hath concluded us . whereas many confess that government only in the abstract is the ordinance of god , they are not able to prove any such ordinance in the scripture , but only in the fatherly power , and therefore we find the commandment that enjoyns obedience to superiours , given in the terms of honour thy father : so that not onely the power or right of government , but the form of the power of governing , and the person having that power , are all the ordinance of god : the first father had not only simply power , but power monarchical , as he was a father , immediately from god. for by the appointment of god , as soon as adam was created he was monarch of the world , though he had no subjects ; for though there could not be actual government until there were subjects , yet by the right of nature it was due to adam to be governour of his posterity : though not in act , yet at least in habit , adam was a king from his creation : and in the state of innocency he had been governour of his children ; for the integrity or excellency of the subjects doth not take away the order or eminency of the governour . eve was subject to adam before he sinned ; the angels , who are of a pure nature , are subject to god : which confutes their saying , who in disgrace of civil government or power say it was brought in by sin : government as to coactive power was after sin , because coaction supposeth some disorder , which was not in the state of innocency : but as for directive power , the condition of humane nature requires it , since civil society cannot be imagined without power of government : for although as long as men continued in the state of innocency they might not need the direction of adam in those things which were necessarily and morally to be done ; yet things indifferent , that depended meerly on their free will , might be directed by the power of adams command . if we consider the first plantations of the world which were after the building of babel when the confusion of tongues was , we may find the division of the earth into distinct kingdomes and countries , by several families , whereof the sons or grand-children of noah were the kings or governours by a fatherly right ; and for the preservation of this power and right in the fathers , god was pleased upon several families to bestow a language on each by it self , the better to unite it into a nation or kingdom ; as appears by the words of the text , gen. . these are the families of the sons of noah , after their generations in their nations , and by these were the nations divided in the earth after the floud : every one after his tongue , after their families in their nations . the kings of england have been gratiously pleased to admit and accept the commons in parliament as the representees of the kingdom , yet really and truly they are not the representative body of the whole kingdom . the commons in parliament are not the representative body of the whole kingdom ; they do not represent the king , who is the head and principal member of the kingdom ; nor do they represent the lords , who are the nobler and higher part of the body of the realm , and are personally present in parliament , and therefore need no representation . the commons onely represent a part of the lower 〈◊〉 inferior part of the body of the people , which are the free-holders worth s. by the year , and the commons or free-men of cities and burroughs , or the major part of them . all which are not one quarter , nay , not a tenth part of the commons of the kingdom ; for in every parish , for one free-holder there may be found ten that are no free-holders : and anciently before rents were improved , there were nothing neer so many free-holders of s. by the year as now are to be found . the scope and conclusion of this discourse and argument is , that the people taken in what notion or sense soever , either diffusively , collectively , or representatively , have not , nor cannot exercise any right or power of their own by nature , either in chusing or in regulating kings . but whatsoever power any people doth lawfully exercise , it must receive it from a supream power on earth , and practice it with such limitations as that superior power shall appoint . to return to our author . he divides monarchy into absolute , limited . absolute monarchy ( saith he ) is , when the soveraignty is so fully in one , that it hath no limits or bounds under god but his own will. this definition of his i embrace . and as before i charged our author for not giving us a definition of monarchy in general , so i now note him for not affording us any definition of any other particular ●…nd of monarchy but onely of absolute : it may peradventure make some doubt that there is no other sort but only that which he calls absolute . concerning absolute monarchy , he grants , that such were the antient eastern monarchies , and that of the turk and persian at this day . herein he saith very true . and we must remember him , though he do not mention them , that the monarchs of iudah and israel must be comprehended under the number of those he calls the eastern monarchies : and truly if he had said that all the antient monarchies of the world had been absolute , i should not have quarreld at him , ●…or do i know who could have disproved him . next it follows , that absolute monarchy is , when 〈◊〉 people are absolutely resigned up , or resign up themselves to be governed by the will of one man where men put themselves into this utmost degree of subjection by oath and contract , or are born and brought unto it by gods providence . in both these places he acknowledgeth there may be other means of obtaining a monarchy , besides the contract of a nation or peoples resigning up themselves to be governed , which is contrary to what he after saies , that the sole mean or root of all soveraignty , is the consent and fundamental contract of a nation of men . moreover , the author determines , that absolute monarchy is a lawful government , and that men may be born and brought unto it by gods providence ; it binds them , and they must abide it , because an oath to a lawful thing is obligatory . this position of his i approve , but his reason doth not satisfie ; for men are bound to obey a lawful governour , though neither they nor their ancestors ever took oath . then he proceeds , & confesseth that in rom. . the power which then was , was absolute : yet the apostle not excluding it , calls it gods ordinance , and commands subjection to it . so christ commands tribute to be paid , and pays it himself ; yet it was an arbitrary tax , the production of an absolute power . these are the loyal expressions of our author touching absolute or arbitrary monarchy . i do the rather mention these passages of our author , because very many in these days do not stick to maintain , that an arbitrary or absolute monarch not limited by law , is all one with a tyrant ; and to be governed by one mans will , is to be made a slave . it is a question whether our author be not of that minde , when he saith , absolute subjection is servitude : and thereupon a late friend to limited monarchy affirms in a discourse upon the question in debate be-between the king and parliament , that to make a king by the standard of gods word , is to make the subjects slaves for conscience sake . a hard saying , and i doubt whether he that gives this censure can be excused from blasphemy . it is a bold speech , to condemn all the kings of iudah for tyrants , or to say all their subjects were slaves . but certainly the man doth not know neither what a tyrant is , or what a slave is : indeed the words ●…re frequent enough in every mans mouth , and our old english translation of the bible useth sometimes the word tyrant ; but the authors of our new translation have been so careful , as not once to use the word , but onely for the proper name of a man , act. . . because they find no hebrew word in the scripture to signifie a tyrant or a slave . neither aristotle , bodin , nor sir walter rawleigh , ( who were all men of deep judgement ) can agree in a definition or description of tyranny , though they have all three laboured in the point . and i make some question whether any man can possibly describe what a tyrant is , and then tell me any one man that ever was in the world that was a tyrant according to that description . i return again to our treatise of monarchy , where i find three degrees of absolute monarchy . . where the monarch , whose will is the law , doth set himself no law to rule by , but by commands of his 〈◊〉 judgement as he thinks fit . . when he sets a law by which he will ordina●…ily govern , reserving to himself a liberty to vary from it as oft as in his discretion he thinks fit ; and in this the soveraign is as free as the former . . where he not onely sets a rule , but promiseth in many cases not to alter it ; but this promise or engagement is an after-condescent or act of grace , not dissolving the absolute oath of subjection which went before it . for the first of these three , there is no question but it is a pure absolute monarchy ; but as for the other two , though he say they be absolute , yet in regard they set themselves limits or laws to govern by , if it please our author to term them limited monarchs , i will not oppose him ; yet i must tell him , that his third degree of absolute monarchy is such a kind , as i believe , never hath been , nor ever can be in the world . for a monarch to promise and engage in many cases not to alter a law , it is most necessary that those many cases should be particularly expressed at the bargain making . now he that understands the nature and condition of all humane laws , knows that particular cases are infinite , and not comprehensible within any rules or laws : and if many cases should be comprehended , and many omitted , yet even those that were comprehended would admit of variety of interpretations and disputations ; therefore our author doth not , nor can tell us of any such reserved cases promised by any monarch . again , where he saith , an after-condescent or act of grace doth not dissolve the absolute oath of subjection which went before it ; though in this he speak true , yet still he seems to insinuate , that an oath onely binds to subjection , which oath , as he would have us believe , was at first arbitrary : whereas subjects are bound to obey monarchs though they never take oath of subjection , as well as childen are bound to obey their parents , though they never swear to do it . next , his distincton between the rule of power , and the exercise of it , is vain ; for to rule , is to exercise power : for himself saith , that government is potestatis exercitium , the exercise of a moral power ▪ lastly , whereas our author saith , a monarch cannot break his promise without sin ; let me add , that if the safety of the people , salus populi , require a breach of the monarchs promise , then the sin , if there be any , is rather in the making , than breaking of the promise ; the safety of the people is an exception implied in every monarchical promise . but it seems these three degrees of monarchy do not satisfie our author ; he is not content to have a monarch have a law or rule to govern by , but he must have this limitation or law to be ab externo , from somebody else , and not from the determination of the monarchs own will ; and therefore he saith , by original constitution the society publick confers on one man a power by limited contract , resigning themselves to be governed by such a law : also before he told us , the sole means of soveraignty is the consent and fundamental contract ; which consent puts them in their power , which can be no more nor other than is con●…eyed to them by such contract of subjection . if the sole means of a limited monarchy be the consent and fundamental contract of a nation , how is it that he saith , a monarch may be limited by after-condescent ? is an after-condescent all one with a fundamental contract , with original and radical constitution ? why yea : he tells us it is a secundary original constitution , a secundary original , that is , a second first : and if that condescent be an act of grace , doth not this condescent to a limitation come from the free determination of the monarchs will ? if he either formally , or virtually ( as our author supposeth ) desert his absolute or arbitrary power which he hath by conquest , or other right . and if it be from the free will of the monarch , why doth he say the limitation must be ab externo ? he told us before , that subjection cannot be dissolved or lessen'd by an act of grace coming afterwards : but he hath better bethought himself , and now he will have acts of grace to be of two kinds , and the latter kind may amount ( as he saith ) to a resignation of absolute monarchy . but can any man believe that a monarch who by conquest or other right hath an absolute arbitrary power , will voluntarily resigne that absoluteness , and accept so much power onely as the people shall please to give him , and such laws to govern by as they shall make choice of ? can he shew that ever any monarch was so gracious or kind-hearted as to lay down his lawful power freely at his subjects feet ? is it not sufficient grace if such an absolute monarch be content to set down a law to himself by which he will ordinarily govern , but he must needs relinquish his old independent commission , and take a new one from his subjects , clog'd with limitations ? finally , i observe , that howsoever our author speak big of the radical , fundamental , and original power of the people as the root of all soveraignty : yet in a better moode he will take up , and be contented with a monarchy limited by an after-condescent and act of grace from the monarch himself . thus i have briefly touched his grounds of limited monarchy ; if now we shall ask , what proof or examples he hath to justifie his doctrine , he is as mute as a fish : onely pythagoras hath said it , and we must believe him ; for though our author would have monarchy to be limited , yet he could be content his opinion should be absolute , and not limited to any rule or example . the main charge i have against our author now remains to be discussed ; and it is this , that instead of a treatise of monarchy , he hath brought forth a treatise of anarchy , and that by his own confessions shall be made good . first , he holds , a limited monarch transcends his bounds if he commands beyond the law ; and the subject legally is not bound to subjection in such cases . now if you ask the author who shall be judge whether the monarch transcend his bounds , and of the excesses of the soveraign power ; his answer is , there is an impossibility of constituting a judge to determine this last controversie . — i conceive in a limited legal monarchy there can be no stated internal iudge of the monarchs actions , if there grow a fundamental ●…riance betwixt him and the community . there can be no iudge legal and constituted within that form of government . in these answers it appears , there is no judge to determine the soveraigns or the monarchs transgressing his fundamental limits : yet our author is very cautelous , and supposeth onely a fundamental variance betwixt the monarch and the community ; he is ashamed to put the question home . i demand of him if there be a variance betwixt the monarch and any of the meanest persons of the community , who shall be the judge ? for instance , the king commands me , or gives judgement against me : i reply , his commands are illegal , and his judgment not according to law : who must judge ? if the monarch himself judge , then you destroy the frame of the state , and make it absolute , saith our author ; and he gives his reason : for , to define a monarch to a law , and then to make him judge of his own deviations from that law , is to absolve him from all law. on the other side , if any , or all the people may judge , then you put the soveraignty in the whole body , or part of it , and destroy the being of monarchy . thus our author hath caught himself in a plain dilemma : if the king be judge , then he is no limited monarch ; if the people be judge , then he is no monarch at all . so farewell limited monarchy , nay farewell all government if there be no judge . would you know what help our author hath found out for this mischief ? first , he saith , that a subject is bound to yield to a magistrate , when he cannot , de jure , challenge obedience , if it be in a thing in which he can possibly without subversion , and in which his act may not be made a leading case , and so bring on a prescription against publick liberty : again he saith , if the act in which the exorbitance or transgression of the monarch is supposed to be , b●… of lesser moment , and not striking at the very being of that government , it ought to be born by publick patience , rather than to endanger the being of the state. the like words he uses in another place , saying , if the will of the monarch exceed the limits of the law , it ought to b●… submitted to , so it be not contrary to gods law nor bring with it such an evil to our selves , or the publick , that we cannot be accessary to it by obeying . these are but fig-leaves to cover the nakedness of our authors limited monarch , formed upon weak supposals in cases of lesser moment . for if the monarch be to govern onely according to law , no transgression of his can be of so small moment if he break the bounds of law , but it is a subversion of the government it self , and may be made a leading case , and so bring on a prescription against publick liberty ; it strikes at the very being of the government , and brings with it such an evil , as the party that suffers , or the publick cannot be accessory to : let the case be never so small , yet if there be illegality in the act , it strikes ●…t the very being of limited monarchy , which is to be legal : unless our author will say , as in effect he doth , that his limited monarch must govern according to law in great and publick matters onely , and that in smaller matters which concern private men , or poor persons , he may rule according to his own will. secondly , our author tells us , if the monarchs act of exorbitancy or transgression be mortal , and such as suffered dissolves the frame of government and publick liberty , then the illegality is to be s●…t open , and redresment sought by petition ; which if failing , prevention by resistance ought to be : and if it be apparent , and appeal be made to the consciences of mankind , then the fundamental laws of that monarchy must judge and pronounce the sentence in every mans conscience , and every man ( so far as concerns him ) must follow the evidence of truth in his own soul to oppose or not to oppose , according as he can in conscience acquit or condemn the act of the governour or monarch . whereas my author requires , that the destructive nature of illegal commands should be set open : surely his mind is , that each private man in his particular case should make a publick remonstrance to the world of the illegal act of the monarch ; and then if upon his petition he cannot be relieved according to his desire , he ought , or it is his duty to make resistance . here i would know , who can be the judge whether the illegality be made apparent ? it is a main point , since every man is prone to flatter himself in his own cause , and to think it good , and that the wrong or injustice he suffers is apparent , when other moderate and indifferent men can discover no such thing : and in this case the judgement of the common people cannot be gathered or known by any possible means ; or if it could , it were like to be various and erronious . yet our author will have an appeal made to the conscience of all man-kind , and that being made , he concludes , the fundamental laws must judge , and pronounce sentence in every mans conscience . whereas he saith , the fundamental laws must judge ; i would very gladly learn of him , or of any other for him , what a fundamental law is , or else have but any one law named me that any man can say is a fundamental law of the monarchy . i confess he tells us , that the common laws are the foundation , and the statute laws are superstructive ; yet i think he dares not say that there is any one branch or part of the common law , but that it may be taken away by an act of parliament : for many points of the common law ( de facto ) have , and ( de jure ) any point may be taken away . how can that be called fundamental , which hath and may be removed , and yet the statute-laws stand firm and stable ? it is contrary to the nature of fundamental , for the building to stand when the foundation is taken away . besides , the common law is generally acknowledged to be nothing else but common usage or custome , which by length of time onely obtains authority : so that it follows in time after government , but cannot go before it , and be the rule to government , by any original or radical constitution . also the common law being unwritten , doubtful , and difficult , cannot but be an uncertain rule to govern by ; which is against the nature of a rule , which is and ought to be certain . lastly , by making the common law onely to be the foundation , magna charta is excluded from being a fundamental law , and also all other statutes from being limitations to monarchy , since the fundamental laws onely are to be judge . truly the conscience of all man-kind is a pretty large tribunal for the fundamental laws to pronounce sentence in . it is very much that laws which in their own nature are dumb , and always need a judge to pronounce sentence , should now be able to speak , and pronounce sentence themselves : such a sentence surely must be upon the hearing of one party onely ; for it is impossible for a monarch to make his defence and answer , and produce his witnesses , in every mans conscience , in each mans cause , who will but question the legality of the monarchs government . certainly the sentence cannot but be unjust , where but one mans tale is heard . for all this , the conclusion is , every man must oppose or not oppose the monarch according to his own conscience . thus at the last , every man is brought , by this doctrine of our authors , to be his own judge . and i also appeal to the consciences of all man-kind , whether the end of this be not utter confusion , and anarchy . yet after all this , the author saith , this power of every mans judging the illegal acts of the monarch , argues not a superiority of those who judge over him who is judged ; and he gives a profound reason for it ; his words are , it is not authoritative and civil , but moral , residing in reasonable creatures , and lawful for them to execute . what our author means by these words , ( not authoritative and civil , but moral ) perhaps i understand not , though i think i do ; yet it serves my turn that he saith , that resistance ought to be made , and every man must oppose or not oppose , according as in conscience he can acquit or condemn the acts of his governour ; for if it enable a man to resist and oppose his governour , without question 't is authoritative and civil . whereas he adds , that moral judgment is residing in reasonable creatures , and lawful for them to execute ; he seems to imply , that authoritative , and civil judgement doth not reside in reasonable creatures , nor can be lawfully executed : such a conclusion fits well with anarchy ; for he that takes away all government , and leaves every man to his own conscience , and so makes him an independent in state , may well teach that authority resides not in reasonable creatures , nor can be lawfully executed . i pass from his absolute and limited monarchy , to his division or partition ( for he allows no division ) of monarchy into simple and mixed , viz. of a monarch , the nobility , and community . where first , observe a doubt of our authors , whether a firm union can be in a mixture of equality ; he rather thinks there must be a priority of order in one of the three , or else there can be no unity . he must know , that priority of order doth not hinder , but that there may be an equality of mixture , if the shares be equal ; for he that hath the first share may have no more than the others : so that if he will have an inequality of mixture , a primity of share will not serve the turn : the first share must be greater or better than the others , or else they will be equal , and then he cannot call it a mixed monarchy , where onely a primity of share in the supream power is in one : but by his own confession he may better call it a mixed aristocracy or mixed democracy , than a mixed monarchy , since he tells us , the houses of parliament sure have two parts of the greatest legislative authority ; and if the king have but a third part , sure their shares are equal . the first step our author makes , is this , the soveraign power must be originally in all three ▪ next he finds , that if there be an equality of shares in three estates , there can be no ground to denominate a monarch ; and then his mixed monarch might be thought but an empty title : therefore in the third place he resolves us , that to salve all , a power must be sought out wherewith the monarch must be invested , which is not so great as to destroy the mixture , nor so titular as to destroy the monarchy ; and therefore he conceives it may be in these particulars . first , a monarch in a mixed monarchy may be said to be a monarch ( as he conceives ) if he be the head and fountain of the power which governs and executes the established laws ; that is , a man may be a monarch , though he do but give power to others to govern and execute the established laws : thus he brings his monarch one step or peg ▪ lower still than he was before : at first he made us believe his monarch should have the supream power , which is the legislative ; then he falls from that , and tells us , a limited monarch must govern according to law onely ; thus he is brought from the legislative to the gubernative or executive power onely ; nor doth he stay here , but is taken a hole lower , for now he must not govern , but he must constitute officers to govern by laws ; if chusing officers to govern be governing , then our author will allow his monarch to be a governour , not else : and therefore he that divided supream power into legislative and gubernative , doth now divide it into legislative , and power of constituting officers for governing by laws ; and this he saith is left to the monarch . indeed you have left him a fair portion of power , but are we sure he may enjoy this ? it seems our author is not confident in this neither , and some others do deny it him : our author speaking of the government of this kingdome , saith , the choice of the officers is intrusted to the judgment of the monarch for ought i know : he is not resolute in the point ; but for ought he knows , and for ought i know , his monarch is but titular , an empty title , certain of no power at all . the power of chusing officers onely , is the basest of all powers . aristotle ( as i remember ) saith , the common people are fit for nothing but to chuse officers , and to take accompts : and indeed , in all popular governments the multitude perform this work : and this work in a king puts him below all his subjects , and makes him the onely subject in a kingdome , or the onely man that cannot govern : there is not the poorest man of the multitude but is capable of some office or other , and by that means may sometime or other perhaps govern according to the laws ; onely the king can be no officer , but to chuse officers ; his subjects may all govern , but he may not . next , i cannot see how in true sence our author can say , his monarch is the head and fountain of power , since his doctrine is , that in a limited monarchy , the publick society by original constitution confer on one man power : is not then the publick society the head and fountain of power , and not the king ? again , when he tells us of his monarch , that both the other states , as well conjunctim as divisim , be his sworn subjects , and owe obedience to his commands : he doth but flout his poor monarch ; for why are they called his subjects and his commons ? he ( without any complement ) is their subject ; for they , as officers , may govern and command according to law : but he may not , for he must judge by his judges in courts of justice onely : that is , he may not judge or govern at all . . as for the second particular , the sole or chief power in capacitating persons for the supream power . and . as to this third particular , the power of convocating such persons , they are both so far from making a monarch , that they are the onely way to make him none , by choosing and calling others to share in the supream power . . lastly , concerning his authority being the last and greatest in the establishing every act , it makes him no monarch , except he be sole that hath that authority ; neither his primity of share in the supream power , nor his authority being last , no , nor his having the greatest authority , doth make him a monarch , unless he have that authority alone . besides , how can he shew that in his mixed monarchy the monarchs power is the greatest ? the greatest share that our author allows him in the legislative power , is a negative voice , and the like is allowed to the nobility and commons : and truely , a negative voice is but a base term to express a legislative power ; a negative voice is but a privative power , or indeed , no power at all to do any thing , onely a power to hinder an act from being done . wherefore i conclude , not any of his four , nor all of them put into one person , makes the state monarchical . this mixed monarchy , just like the limited , ends in confusion and destruction of all government : you shall hear the authors confession , that one inconvenience must necessarily be in all mixed governments , which i shewed to be in limited governments ; there can be no constituted legal authoritative iudge of the fundamental controversies arising between the three estates : if such do rise , it is the fatal disease of those governments , for which no salve can be applyed it is a case beyond the possible provision of such a government ; of this question there is no legal judge . the accusing side must make it evident to every mans conscience . — the appeal must be to the community , as if there were no government ; and as by evidence consciences are convinced , they are bound to give their assistance . the wit of man cannot say more for anarchy . thus have i picked out the flowers out of his doctrine about limited monarchy , and presented them with some brief annotations ; it were a tedious work to collect all the learned contradictions , and ambiguous expressions that occur in every page of his platonick monarchy ; the book hath so much of fancy , that it is a better piece of poetry then policy . because many may think , that the main doctrine of limited and mixed monarchy may in it self be most authentical , and grounded upon strong and evident reason , although our author perhaps have failed in some of his expressions , and be liable to exceptions : therefore i will be bold to enquire , whether aristotle could find either reason or example , of a limited or mixed monarchy ; and the rather , because i find our author altogether insists upon a rational way of justifying his opinion . no man i think will deny , but that aristotle was sufficiently curious in searching out the several forms of common-wealths and kingdoms ; yet i do not find , that he ever so much as dreamed of either a limited or mixed monarchy . several other sorts of monarchies he reckons up : in the third book of his politicks , he spends three whole chapters together , upon the several kinds of monarchy . first , in his fourteenth chapter he mentions four kinds of monarchy . the laconique or lacedemonian . the barbarique . the aesymnetical . the heroique . the laconique or lacedemonian king , ( saith he ) had onely supream power when he was out of the bounds of the lacedemonian territories ; then he had absolute power , his kingdom was like to a perpetual lord general of an army . the barbarique king ( saith aristotle ) had a power very near to tyranny ; yet they were lawful and paternal , because the barbarians are of a more servile nature than the grecians , and the asiatiques than the europeans ; they do willingly , without repining , live under a masterly government ; yet their government is stable and safe , because they are paternal and lawful kingdoms , and their guards are royal and not tyrannical : for kings are guarded by their own subjects , and tyrants are guarded by strangers . the aesymnetical king ( saith arist. ) in old time in greece , was an elective tyrant , and differed onely from the barbarian kings , in that he was elective and not paternal ; these sorts of kings , because they were tyrannical , were masterly ; but because they were over such as voluntarily elected them , they were regal . the heroique were those ( saith aristotle ) which flourished in the heroical times , to whom the people did willingly obey ; and they were paternal and lawful , because these kings did deserve well of the multitude , either by teaching them arts , or by warring for them , or by gathering them together when they were dispersed , or by dividing lands amongst them : these kings had supreme power in war , in sacrifices , in iudicature . these four sorts of monarchy hath aristotle thus distinguished , and after sums them up together , and concludes his chapter as if he had forgot himself , and reckons up a fifth kind of monarchy ; which is , saith he , when one alone hath supream power of all the rest : for as there is a domestical kingdom of one house , so the kingdom of a city , or of one or many nations , is a family . these are all the sorts of monarchy that aristotle hath found out , and he hath strained hard to make them so many : first , for his lacedemonian king , himself confesseth that he was but a kind of military commander in war , and so in effect no more a king than all generals of armies : and yet this no-king of his was not limited by any law , nor mixed with any companions of his government : when he was in the wars out of the confines of lacedemon , he was , as aristotle stiles him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of full and absolute command , no law , no companion to govern his army but his own will. next , for aristotles aesymnetical king , it appears , he was out of date in aristotles time , for he saith , he was amongst the antient greeks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aristotle might well have spared the naming him , ( if he had not wanted other sorts ) for the honour of his own nation : for he that but now told us the barbarians were of a more servile nature than the grecians , comes here , and tells us , that these old greek kings were elective tyrants . the barbarians did but suffer tyrants in shew , but the old grecians chose tyrants indeed ; which then must we think were the greater slaves , the greeks or the barbarians ? now if these sorts of kings were tyrants , we cannot suppose they were limited either by law , or joyned with companions : indeed arist. saith , some of these tyrants were limited to certain times and actions , for they had not all their power for term of life , nor could meddle but in certain businesses ; yet during the time they were tyrants , and in the actions whereto they were limited , they had absolute power to do what they list according to their own will , or else they could not have been said to be tyrants . as for aristotles heroick king , he gives the like note upon him , that he did upon the aesymnet , that he was in old time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heroick times . the thing that made these heroical kingdoms differ from other sorts of kingdoms , was only the means by which the first kings obtained their kingdoms , and not the manner of government , for in that they were as absolute as other kings were , without either limitation by law , or mixture of companions . lastly , as for arist. barbarick sort of kings , since he reckoned all the world barbarians except the grecians , his barbarick king must extend to all other sorts of kings in the world , besides those of greece , and so may go under aristotles fifth sort of kings , which in general comprehends all other sorts , and is no special form of monarchy . thus upon a true accompt it is evident , that the five several sorts of kings mentioned by aristotle , are at the most but different and accidental means of the first obtaining or holding of monarchies , and not real or essential differences of the manner of government , which was always absolute , without either limitation or mixture . i may be thought perhaps to mistake , or wrong aristotle , in questioning his diversities of kings ; but it seems aristotle himself was partly of the same mind ; for in the very next chapter , when he had better considered of the point , he confessed , that to speak the truth , there were almost but two sorts of monarchies worth the considering , that is , his first or laconique sort , and his fifth or last sort , where one alone hath supream power over all the rest : thus he hath brought his five sorts to two . now for the first of these two , his lacedemonian king , he hath confessed before , that he was no more than a generalissimo of an army , and so upon the matter no king at all : and then there remains onely his last sort of kings , where one alone hath the supream power . and this in substance is the final resolution of aristotle himself : for in his sixteenth chapter , where he delivers his last thoughts touching the kinds of monarchy , he first dischargeth his laconick king from being any sort of monarchy , and then gives us two exact rules about monarchy ; and both these are pointblank against limited and mixed monarchy ; therefore i shall propose them to be considered of , as concluding all monarchy to be absolute and arbitrary . . the one rule is , that he that is said to be a king according to law , is no sort of government or kingdom at all : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the second rule is , that a true king is he that ruleth all according to his own will , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this latter frees a monarch from the mixture of partners or sharers in government , as the former rule doth from limitation by laws . thus in brief i have traced aristotle in his crabbed and broken passages , touching diversities of kings ; where he first finds but four sorts , and then he stumbles upon a fifth ; and in the next chapter contents himself onely with two sorts of kings , but in the chapter following concludes with one , which is the true perfect monarch , who rules all by his own will : in all this we find nothing for a regulated or mixed monarchy , but against it . moreover , whereas the author of the treatise of monarchy affirms it as a prime principle , that all monarchies , ( except that of the iews ) depend upon humane designment , when the consent of a society of men , and a fundamental contract of a nation , by original or radical constitution confers power ; he must know that arist. searching into the original of government , shews himself in this point a better divine than our author ; and as if he had studied the book of genesis , teacheth , that monarchies fetch their pedigree from the right of fathers , and not from the gift or contract of people ; his words may thus be englished . at the first , cities were governed by kings , and so even to this day are nations also : for such as were under kingly government did come together ; for every house is governed by a king , who is the eldest ; and so also colonies are governed for kindred sake . and immediately before , he tells us , that the first society made of many houses is a village , which naturally seems to be a colony of a house , which some call foster-brethren , or children , and childrens children . so in conclusion we have gained aristotles judgment in three main and essential points . . a king according to law makes no kind of government . . a king must rule according to his own will. . the original of kings , is from the right of fatherhood . what aristotles judgment was two thousand years since , is agreeable to the doctrine of the great modern politician bodin : hear him touching limited monarchy : unto majesty or soveraignty ( saith he ) belongeth an absolute power , not subject to any law — chief power given unto a prince with condition , is not properly soveraignty , or power absolute , except such conditions annexed to the soveraignty , be directly comprehended within the laws of god and nature . — albeit by the sufferance of the king of england , controversies between the king and his people are sometimes determined by the high court of parliament , and sometimes by the lord chief iustice of england ; yet all the estates remain in full subjection to the king , who is no ways bound to follow their advice , neither to consent to their requests . — it is certain , that the laws , priviledges , and grants of princes , have no force but during their life , if they be not ratified by the express consent , or by sufferance of the prince following , especially priviledges . — much less should a prince be bound unto the laws he maketh himself ; for a man may well receive a law from another man , but impossible it is in nature for to give a law unto himself , no more than it is to command a mans self in a matter depending of his own will. the law saith , nulla obligatio consistere potest , quae à voluntate promittentis statum capit . the soveraign prince may derogate unto the laws that he hath promised and sworn to keep , if the equity thereof be ceased ; and that of himself , without the consent of his subjects . — the majesty of a true soveraign prince is to be known , when the estates of all the people assembled , in all humility present their requests and supplications to their prince , without having power in any thing , to command , determine , or give voice , but that that which it pleaseth the king to like or dislike , to command or bid , is holden for law : wherein they which have written of the duty of magistrates have deceived themselves , in maintaining that the power of the people is greater than the prince ; a thing which causeth oft true subjects to revolt from their obedience to their prince , and ministreth matter of great troubles in common-wealths ; of which their opinion there is neither reason nor ground : for if the king be subject unto the assemblies and decrees of the people , he should neither be king nor soveraign , and the common-wealth neither realm nor monarchy , but a meer aristocracie . so we see the principal point of soveraign majesty , and absolute power , to consist principally in giving laws unto the subjects in general without their consent . bodin de rep. l. . c. . to confound the state of monarchy with the popular or aristocratical estate , is a thing impossible , and in effect incompatible , and such as cannot be imagined : for soveraignty being of it self indivisible , how can it at one and the same time be divided betwixt one prince , the nobility , and the people in common ? the first mark of soveraign majesty , is to be of power to give laws , and to command over them unto the subjects ; and who should those subjects be , that should yield their obedience to the law , if they should have also power to make the laws ? who should he be that could give the law ? being himself constrained to receive it of them , unto whom himself gave it ? so that of necessity we must conclude , that as no one in particular hath the power to make the law in such a state , that then the state must needs be a state popular . — never any common-wealth hath been made of an aristocracy and popular estate , much less of the three estates of a common-weal . — such states wherein the rights of soveraignty are divided , are not rightly to be called common-weals , but rather the corruption of commonweals , as herodotus has most briefly but truly written . — common-weals which change their state , the sovereign right and power of them being divided , find no rest from civil wars and broils , till they again recover some one of the three forms , and the soveraignty be wholly in one of the states or other . where the rights of the soveraignty are divided betwixt the prince and his subjects , in that confusion of state there is still endless stirs and quarrels for the superiority , until that some one , some few , or all together , have got the soveraignty . id. lib. . c. . this judgment of bodin's touching limited and mixed monarchy , is not according to the mind of our author , nor yet of the observator , who useth the strength of his wit to overthrow absolute and arbitrary government in this kingdom ; and yet in the main body of his discourse , le ts fall such truths from his pen , as give a deadly wound to the cause he pleads for , if they be indifferently weighed and considered . i will not pick a line or two here and there to wrest against him , but will present a whole page of his book , or more together , that so we may have an entire prospect upon the observators mind : without society ( saith the observator ) men could not live ; without laws men could not be sociable ; and without authority somewhere to judge according to law , law was vain : it was soon therefore provided , that laws according to the dictate of reason , should be ratified by common consent ; when it afterward appeared , that man was yet subject to unnatural destruction , by the tyranny of entrusted magistrates , a mischief almost as fatal , as to be without all magistracy . how to provide a wholsome remedy therefore , was not so easie to be invented : it was not difficult to invent laws for the limiting of supream governours ; but to invent how those laws should be executed , or by whom interpreted , was almost impossible , nam quis custodiet ipsos custodes , to place a superiour above a supream , was held unnatural ; yet what a lifeless thing would law be without any iudge to determine and force it ? if it be agreed upon , that limits should be prefixed to princes and iudges to decree according to those limits , yet another inconvenience will presently affront us : for we cannot restrain princes too far , but we shall disable them from some good : long it was ere the world could extricate it self out of all these extremities , or find out an orderly means whereby to avoid the danger of unbounded prerogative on this hand , and to excessive liberty on the other ; and scarce has long experience yet fully satisfyed the minds of all men in it . in the infancy of the world , when man was not so artificial and obdurate in cruelty and oppression as now , and policy most rude , most nations did choose rather to subject themselves to the meer discretion of their lords , than rely upon any limits ; and so be ruled by arbitrary edicts , than written statutes . but since tyranny being more exquisite , and policy more perfect , especially where learning and religion flourish , few nations will endure the thraldome which usually accompanies unbounded and unconditionate royalty ; yet long it was ere the bounds and conditions of supream lords was so wisely determined , or quietly conserved as now they are : for at first , when as ephori , tribuni , curatores , &c. were erected to poise against the scale of soveraignty , much blood was shed about them , and states were put into new broils by them , and some places the remedy proved worse than the disease . in all great distresses , the body of the people were ever constrained to rise , and by force of the major party to put an end to all intestine strifes , and make a redress of all publick grievances : but many times calamities grew to a strange height , before so cumbersome a body could be raised ; and when it was raised , the motions of it were so distracted and irregular , that after much spoil and effusion of blood , sometimes only one tyranny was exchanged for another , till some was invented to regulate the motions of the peoples moliminous body . i think arbitrary rule was most safe for the world : but now , since most countries have found an art and peaceable order for publick assemblies , whereby the people may assume its own power to do it self right , without disturbance to it self or injury to princes ; he is very unjust that will oppose this art or order . that princes may not be now beyond all limits and laws , nor yet to be tyed upon those limits by any private parties ; the whole community , in its underived majesty , shall convene to do justice ; and that the convention may not be without intelligence , certain times , and places , and forms , shall be appointed for its reglement ; and that the vastness of its own bulk may not breed confusion , by vertue of election and representation , a few shall act for many , the wise shall consent for the simple , the vertue of all shall redound to some , and the prudence of some shall redound to all ; and surely as this admirably-composed court , which is now called a parliament , is more regularly and orderly formed , than when it was called mickle synod of wittena-gemot , or when this real body of the people did throng together at it : so it is not yet perhaps without some defects , which by art and policy might receive farther amendment : some divisions have sprung up of late between both houses , and some between the king and both houses , by reason of incertainty of iurisdiction ; and some lawyers doubt how far the parliament is able to create new forms and presidents , and has a iurisdiction over it self ; all these doubts would be solemnly solved : but in the first place , the true priviledges of parliament belonging not only to the being and efficacy of it , but to the honour and complement of it , would be clearly declared : for the very naming of priviledges of parliament , as if they were chimera's to the ignorant sort , and utterly unknown unto the learned , hath been entertained with scorn since the beginning of this parliament . in this large passage taken out of the observator which concerns the original of all government , two notable propositions may be principally observed . first , our observator confesseth arbitrary or absolute government to be the first , and the safest government for the world . secondly , he acknowledgeth that the iurisdiction is uncertain , and the priviledges not clearly declared of limited monarchy . these two evident truths delivered by him , he labours mainly to disguise . he seems to insinuate that arbitrary government was but in the infancy of the world , for so he terms it ; but if we enquire of him , how long he will have this infancy of the world to last , he grants it continued above three thousand years , which is an unreasonable time for the world to continue under-age : for the first opposers he doth finde of arbitrary power , were the ephori , tribuni , curatores , &c. the ephori were above three thousand years after the creation , and the tribuni were later ; as for his curatores , i know not whom he means , except the master of the court of wards , i cannot english the word curator better . i do not believe that he can shew that any curatores or & caetera's which he mentions were so antient as the ephori . as for the tribuni , he mistakes much if he thinks they were erected to limit and bound monarchy ; for the state of rome was at the least aristocratical ( as they call it ) if not popular , when tribunes of the people were first hatched . and for the ephori , their power did not limit or regulate monarchy , but quite take it away ; for a lacedemonian king in the judgment of aristotle was no king indeed , but in name onely , as generalissimo of an army ; and the best politicians reckon the spartan common-wealth to have been aristocratical , and not monarchical ; and if a limited monarchy cannot be found in lacedemon , i doubt our observator will hardly find it any where else in the whole world ; and in substance he confesseth as much , when he saith , now most countries have found out an art and peaceable order for publick assemblies ; as if it were a thing but new done , and not before ; for so the word now doth import . the observator in confessing the iurisdiction to be incertain , and the priviledges undetermined of that court that should bound and limit monarchy , doth in effect acknowledge there is no such court at all : for every court consists of iurisdictions and priviledges ; it is these two that create a court , and are the essentials of it : if the admirably composed court of parliament have some defects which may receive amendment , as he saith , and if those defects be such as cause divisions both between the houses , and between the king and both houses , and these divisions be about so main a matter as iurisdictions and priviledges , and power to create new priviledges , all which are the fundamentals of every court , ( for until they be agreed upon , the act of every court may not onely be uncertain , but invalid , and cause of tumults and sedition : ) and if all these doubts and divisions have need to be solemnly solved , as our observator confesseth : then he hath no reason at all to say , that now the conditions of supream lords are wisely determined and quietly conserved , or that now most countries have found out an art , and peaceable order for publick affairs , whereby the people may resume its own power to do it self right without injury unto princes : for how can the underived majesty of the people by assuming its own power , tell how to do her self right , or how to avoid doing injury to the prince , if her iurisdiction be uncertain , and priviledges undetermined ? he tells us now most countries have found an art , and peaceable order for publick assemblies : and to the intent that princes may not be now beyond all limits and laws , the whole community in its underived majesty shall convene to do iustice. but he doth not name so much as one country or kingdome that hath found out this art , where the whole community in its underived majesty did ever convene to do justice . i challenge him , or any other for him , to name but one kingdome that hath either now or heretofore found out this art or peaceable order . we do hear a great rumor in this age , of moderated and limited kings ; poland , sweden , and denmark , are talked of for such ; and in these kingdomes , or nowhere , is such a moderated government , as our observator means , to be found . a little enquiry would be made into the manner of the government of these kingdoms : for these northern people , as bodin observeth , breath after liberty . first for poland , boterus saith , that the government of it is elective altogether , and representeth rather an aristocracie than a kingdome : the nobility , who have great authority in the diets , chusing the king , and limiting his authority , making his soveraignty but a slavish royalty : these diminutions of regality began first by default of king lewis , and jagello , who to gain the succession in the kingdom contrary to the laws , one for his daughter , and the other for his son , departed with many of his royalties and prerogatives , to buy the voices of the nobility . the french author of the book called the estates of the world , doth inform us that the princes authority was more free , not being subject to any laws , and having absolute power , not onely of their estates , but also of life and death . since christian religion was received , it began to be moderated , first by holy admonitions of the bishops and clergy , and then by services of the nobility in war : religious princes gave many honours , and many liberties to the clergy and nobility , and quit much of their rights , the which their successors have continued . the superiour dignity is reduced to two degrees , that is , the palatinate and the chastelleine , for that kings in former times did by little and little call these men to publike consultations , notwithstanding that they had absolute power to do all things of themselves , to command , dispose , recompence , and punish , of their own motions : since they have ordained that these dignities should make the body of a senate , the king doth not challenge much right and power over his nobility , nor over their estates , neither hath he any over the clergy . and though the kings authority depends on the nobility for his election , yet in many things it is absolute after he is chosen : he appoints the diets at what time and place he pleaseth ; he chooseth lay-councellors , and nominates the bishops , and whom he will have to be his privy councel : he is absolute disposer of the revenues of the crown : he is absolute establisher of the decrees of the diets : it is in his power to advance and reward whom he pleaseth . he is lord immediate of his subjects , but not of his nobility : he is soveraign iudge of his nobility in criminal causes . the power of the nobility daily increaseth , for that in respect of the kings election , they neither have law , rule , nor form to do it , neither by writing nor tradition . as the king governs his subjects which are immediately his , with absolute authority ; so the nobility dispose immediately of their vassals , over whom every one hath more than a regal power , so as they intreat them like slaves . there be certain men in poland who are called earthly messengers or nuntio's , they are as it were agents of iurisdictions or circles of the nobility : these have a certain authority , and , as boterus saith , in the time of their diets these men assemble in a place neer to the senate-house , where they chuse two marshals , by whom ( but with a tribune-like authority ) they signifie unto the council what their requests are . not long since , their authority and reputation grew so mightily , that they now carry themselves as heads and governours , rather than officers and ministers of the publick decrees of the state : one of the councel refused his senators place , to become one of these officers . every palatine , the king requiring it , calls together all the nobility of his palatinate ; where having propounded unto them the matters whereon they are to treat , and their will being known , they chuse four or six out of the company of the earthly messengers ; these deputies meet and make one body , which they call the order of knights . this being of late years the manner and order of the government of poland , it is not possible for the observator to finde among them that the whole community in its underived majesty doth ever convene to do iustice : nor any election or representation of the community , or that the people assume its own power to do it self right . the earthly messengers , though they may be thought to represent the commons , and of late take much upon them , yet they are elected and chosen by the nobility , as their agents and officers . the community are either vassals to the king , or to the nobility , and enjoy as little freedom or liberty as any nation . but it may be said perhaps , that though the community do not limit the king , yet the nobility do , and so he is a limited monarchy . the answer is , that in truth , though the nobility at the chusing of their king do limit his power , and do give him an oath ; yet afterwards they have always a desire to please him , and to second his will ; and this they are forced to do , to avoid discord : for by reason of their great power , they are subject to great dissentions , not onely among themselves , but between them and the order of knights , which are the earthly messengers : yea , the provinces are at discord one with another : and as for religion , the diversity of sects in poland breed perpetual jars and hatred among the people , there being as many sects as in amsterdam it self , or any popular government can desire . the danger of sedition is the cause , that though the crown depends on the election of the nobility ; yet they have never rejected the kings successour , or transferred the realm to any other family , but once , when deposing ladislaus for his idleness ( whom yet afterward they restored ) they elected wencelaus king of bohemia . but if the nobility do agree to hold their king to his conditions , which is , not to conclude any thing but by the advice of his councel of nobles , nor to choose any wife without their leaves , then it must be said to be a common-weal , not a royalty ; and the king but onely the mouth of the kingdom , or as queen christina complained , that her husband was but the shadow of a soveraign . next , if it be considered how the nobility of poland came to this great power ; it was not by any original contract , or popular convention : for it is said they have neither law , rule , nor form written or unwritten , for the election of their king ; they may thank the bishops and clergy : for by their holy admonitions and advice , good and religious princes , to shew their piety , were first brought to give much of their rights and priviledges to their subjects , devout kings were meerly cheated of some of their royalties . what power soever general assemblies of the estates claim or exercise over and above the bare naked act of councelling , they were first beholding to the popish clergy for it : it is they first brought parliaments into request and power : i cannot finde in any kingdom , but onely where popery hath been , that parliaments have been of reputation ; and in the greatest times of superstition they are first mentioned . as for the kingdom of denmarke , i read that the senators , who are all chosen out of the nobility , and seldom exceed the number of , with the chief of the realm , do chuse their king. they have always in a manner set the kings eldest son upon the royal throne . the nobility of denmarke withstood the coronation of frederick , till he sware not to put any noble-man to death until he were judged of the senate ; and that all noble-men should have power of life and death over their subjects without appeal ; and the king to give no office without consent of the councel . there is a chancelour of the realm , before whom they do appeal from all the provinces and islands , and from him to the king himself . i hear of nothing in this kingdom that tends to popularity ; no assembly of the commons , no elections , or representation of them . sweden is governed by a king heretofore elective , but now made hereditary in gustavus time : it is divided into provinces : an appeal lieth from the vicount of every territory to a soveraign judge called a lamen ; from the lamens , to the kings councel ; and from this councel , to the king himself . now let the observator bethink himself , whether all , or any of these three countries have found out any art at all whereby the people or community may assume its own power : if neither of these kingdomes have , most countries have not , nay none have . the people or community in these three realms are as absolute vassals as any in the world ; the regulating power , if any be , is in the nobility : nor is it such in the nobility as it makes shew for . the election of kings is rather a formality , than any real power : for they dare hardly chuse any but the heir , or one of the blood royal : if they should chuse one among the nobility , it would prove very factious ; if a stranger , odious , neither safe . for the government , though the kings be sworn to raign according to the laws , and are not to do any thing without the consent of their councel in publick affairs : yet in regard they have power both to advance and reward whom they please , the nobility and senators do comply with their kings . and boterus concludes of the kings of poland , who seem to be most moderated , that such as is their valour , dexterity , and wisdome , such is their power , authority , and government . also bodin saith , that these three kingdoms are states changable and uncertain , as the nobility is stronger than the prince , or the prince than the nobility ; and the people are so far from liberty , that he saith , divers particular lords exact not onely customs , but tributes also ; which are confirmed and grow stronger , both by long prescription of time , and use of iudgments . the end. an advertisement to the jury-men of england , touching witches . advertisement to the jury-men of england . the late executon of witches at the summer assises in kent , occasioned this brief exercitation , which addresses it self to such as have not deliberately thought upon the great difficulty in discovering , what , or who a witch is . to have nothing but the publick faith of the present age , is none of the best evidence , unless the universality of elder times do concur with these doctrines , which ignorance in the times of darkness brought forth , and credulity in these days of light hath continued . such as shall not be pleased with this tractate , are left to their liberty to consider , whether all those proofs and presumptions number'd up by mr. perkins , for the conviction of a witch , be not all condemned , or confessed by himself to be unsufficient or uncertain . he brings no less than eighteen signs or proofs , whereby a witch may be discovered , which are too many to be all true : his seven first he himself confesseth to be insufficient for conviction of a witch ; his eight next proofs ( which he saith men in place have used ) he acknowledgeth to be false or insufficient . thus of his eighteen proofs , which made a great shew , fifteen of them are cast off by himself ; there remains then his sixteenth , which is the confession of a witch ; yet presently he is forced to yield , that a bare confession is not a sufficient proof , and so he cometh to his seventeenth proof , which is , two credible witnesses ; and he here grants , that the league between the devil and the witch is closely made , and the practices of witches be very secret , that hardly a man can be brought , which upon his own knowledge can aver such things . therefore at last , when all other proofs fail , he is forced to fly to his eighteenth proof , and tells us , that yet there is a way to come to the knowledge of a witch , which is , that satan useth all means to discover a witch ; which how it can be well done , except the devil be bound over to give in evidence against the witch , cannot be understood . and as mr. perkins weakens and discredits all his own proofs , so he doth the like for all those of king james , who , as i remember , hath but three arguments for the discovery of a witch . first , the secret mark of a witch , of which mr. perkins saith , it hath no power by gods ordinance . secondly , the discovery by a fellow - witch ; this mr. perkins by no means will allow to be a good proof . thirdly , the swimming of a witch , who is to be flung cross ways into the water , that is , as wierus interprets it , when the thumb of the right hand is bound to the great toe of the left foot , and the thumb of the left hand to the great toe of the right foot , against this tryal by water , together with a disability in a witch to shed tears , ( which king james mentions ) delrio and mr. perkins both argue ; for it seems they both write after king james , who put forth his book of daemonologie in his youth , being in scotland , about his age of thirty years . it concerns the people of this nation to be more diligently instructed in the doctrine of witch-craft , than those of forraign countries , because here they are tyed to a stricter or exacter rule in giving their sentence than others are : for all of them must agree in their verdict , which in a case of extream difficulty is very dangerous ; and it is a sad thing for men to be reduced to that extremity , that they must hazard their consciences or their lives . a difference between an english and hebrew witch . the point in question is briefly this ; whether such a witch as is condemned by the laws and statutes of this land , be one and the same with the witch forbidden by the law of moses . the witch condemned by our statute-law is , iacob . cap. . one that shall use , practice , or exercise any invocation or conjuration of any evil or wicked spirit , or consult , covenant with , entertain or employ , feed or reward any evil or wicked spirit , to or for any intent or purpose ; or take up any dead man , woman , or child , out of his , her , or their grave , or any other place , where the dead body resteth ; or the skin , bone , or other part of any dead person , to be employed or used in any manner of witchcraft , sorcery , charm or enchantment ; or shall use , practice , or exercise any witchcraft , enchantment , charm , or sorcery , whereby any person shall he killed , destroyed , wasted , consumed , pined , or lamed in his or her body , or any part thereof : such offenders duely and lawfully convicted and attainted , shall suffer death . if any person shall take upon him by witchcraft , inchantment , charm or sorcery , to tell or declace in what place any treasure of gold or silver should or might be found or had in the earth , or other secret places , or where goods , or things lost or stoln should be found or become : or to the intent to provoke any person to unlawful love , or whereby any cattle or goods of any person shall be destroyed , wasted , or impaired ; or to destroy or hurt any person , in his , or her body , though the same be not effected , &c. a years imprisonment , and pillory , &c. and the second conviction death . in this statute , these points are observable . . that this statute was first framed in . eliz. and onely the penalties here a little altered , and the last clause concerning provoking of persons to love , and destroying of cattle and goods , &c. is so changed , that i cannot well make sence of it , except it be rectified according to the words of the former statute which stands repealed . . although the statute runs altogether in the disjunctive or , and so makes every single crime capital , yet the judges usually by a favourable interpretation , take the disjunctive or , for the copulative and ; and therefore ordinarily they condemn none for witches , unless they be charged with the murdering of some person . . this statute pre-supposeth that every one knows what a conjurer , a witch , an inchanter , a charmer , and sorcerer is , as being to be learned best of divines ; and therefore it hath not described or distinguished between them : and yet the law is very just in requiring a due and lawful conviction . the definition of witch-craft . for the better discovery of the qualities of these crimes , i shall spend some discourse upon the definition of those arts by divines : for both those of the reformed churches , as well as these of the roman , in a manner , agree in their definition of the sin of witch-craft . i shall instance in two late writers , viz. mr. william perkins in his discourse of witch-craft , and in martin delrio , a jesuit of lorrain , in his book of magical disquisitions . our english word witch , is derived from the dutch word wiechelen , or wijchelen , which doth properly signifie whinying or neying like a horse , and doth also signifie to foretel or prophecy ; and weicheler signifies a southsayer ; for that the germans , from whom our ancestors the saxons descended , usually and principally did , as tacitus tells us , divine and fore-tell things to come , by the whinying and neying of their horses . hinnitu & fremitu are his words . for the definition mr. perkins saith , witch-craft is an art serving for the working of wonders , by the assistance of the devil , so far as god shall permit . delrio defineth it to be an art , which by the power of a contract entred into with the devil , some wonders are wrought which pass the common understanding of men . ars qua vi pacti cum daemonibus initi mira quaedam communem hominum captum superantia officiuntur . in these two definitions , some points are worth the noting . . they both agree in the main foundation , which is a contract with the devil , and therefore mr. perkins thought it most necessary , that this main point should be proved ; to which purpose he promiseth to define a witch , by opening the nature of witch-craft , as it is delivered in the old and new testament ; and yet after he confesseth a manifest covenant is not so fully set down in scripture : and out of the new testament he offers no proof at all , though he promised it ; nevertheless , he resolves us that a covenant is a most evident and certain truth , that may not be called in question . for proof of a covenant , he produceth onely one text out of the old testament ; neither doth he say , that the text proveth a contract with the devil , but onely that it intimateth so much : thus at the first he falls from a proof to an intimation onely . the text is , psal. . v. . of which his words are these : howsoever the common translation runneth in other terms , yet the words are properly to be read thus : which heareth not the voice of the mutterer joyning societies cunningly — the main foundation of the charm , societies or confederacies cunningly made , not between man and man , but , as the words import , between the enchanter and the devil , deut. . . answer . though there be neither mention of spirit or devil in this psalm , yet mr. perkins would have us believe that there can be no conjoyning or consociating but with the devil : but mr. ainsworth , as great a rabby as mr. perkins , finds other interpretations of this text ; and though he mentions fellowship with the devil , yet he puts it in the third and last place , as the newest and latest interpretation : for he teacheth us , that the enchanter had his title both in psalm . and in deut. . either because be associates serpents , making them tame and familiar that they hurt not , or because such persons use to bind and tye bonds , or things about the body , to heal or hurt by sorcery . also he teacheth us , that a charmer doth joyn or speak words of a strange language , and without sence , &c. delrio it seems puts no confidence in this text of mr. perkins , for he doth not cite it to prove a contract ; yet he hath also one text of his own to that purpose , it is esay . . where it is said , we have made a covenant with death , and with hell we are at an agreement ; percussimus foedus cum morte , & cum inferno fecimus pactum : and delrio tells us , that tho. aquinas did apply this text to witches , magis satis probabili interpretatione . answer . if this text be considered , it proves nothing at all : for it doth not charge the proud and drunken ephraimites , of whom it is spoken , that they had made an agreement with hell , but it is onely a false brag of their own , to justifie their wickedness by a lye : for it is not possible to make a covenant with death , which in it self is nothing but a meer not being ; and whereas it is called an agreement with hell , it may be translated as well , if not better in this place , an agreement with the grave ; and so the interlineary bible hath it ; and tremelius and iunius render it , pepigimus foedus cum morte , & cum sepulchro egimus cautum ; which they term a thrasonical hyperbole : and deodatus his italian bible hath , habbiamo fatto lega col sepolcro ; so likewise the spanish bible translates it , concierto tenemos hecho con la muerte , è con la sepultura hazimos acuerdo . it may be wondered that neither mr. perkins nor the jesuit have any other or better texts to prove this contract between the witch and the devil . but the truth is , it is very little that either of them say of this great point , but pass it over perfunctorily . perhaps it may be thought that king iames hath said , or brought more and better proofs in this point ; but i do not finde that he doth meddle with it at all , but takes it for granted that if there be witches , there must needs be a covenant , and so leaves it without further proof . a second note is , that the agreement between the witch and the devil they call a covenant , and yet neither of the parties are any way bound to perform their part ; and the devil , without doubt , notwithstanding all his craft , hath far the worst part of the bargain . the bargain runs thus in mr. p. the witch as a slave binds himself by vow to believe in the devil , and to give him either body , or soul , or both , under his hand-writing , or some part of his blood. the devil promiseth to be ready at his vassals command to appear in the likeness of any creature , to consult , and to aid him for the procuring of pleasure , honour , wealth , or preferment ; to go for him , to carry him any whither , and do any command . whereby we see the devil is not to have benefit of his bargain till the death of the witch ; in the mean time he is to appear always at the witches command , to go for him , to carry him any whither , and to do any command : which argues the devil to be the witches slave , and not the witch the devils . though it be true which delrio affirmeth , that the devil is at liberty to perform or break his compact , for that no man can compel him to keep his promise ; yet on the other side , it is as possible for the witch to frustrate the devils contract , if he or she have so much grace as to repent ; the which there may be good cause to do , if the devil be found not to perform his promise : besides , a witch may many times require that to be done by the devil , which god permits not the devil to do ; thus against his will the devil may lose his credit , and give occasion of repentance , though he endeavour to the utmost of his power to bring to pass whatsoever he hath promised ; and so fail of the benefit of his bargain , though he have the hand-writing , or some part of the blood of the witch for his security , or the solemnity before witnesses , as delrio imagineth . i am certain they will not say that witch-craft is like the sin against the holy ghost , unpardonaable : for mr. perkins confesseth the contrary , and delrio denies it not ; for he allows the sacrament of the eucharist to be administred to a condemned witch , with this limitation , that there may be about four hours space between the communion , and the execution , in which time it may be probably thought that the sacramental species ( as they call it ) may be consumed . . delrio in his second book , and fourth question , gives this rule , which he saith is common to all contracts with the devil , that first they must deny the faith , and christianism , and obedience to god , and reject the patronage of the virgin mary , and revile her . to the same purpose mr. perkins affirms that witches renounce god and their baptism . but if this be common to all contracts with the devil , it will follow that none can be witches but such as have first been christians , nay and roman catholiques , if delrio say true ; for who else can renounce the patronage of the virgin mary ? and what shall be said then of all those idolatrous natious of lapland , finland , and of divers parts of africa , and many other heathenish nations , which our travellers report to be full of witches ? and indeed , what need or benefit can the devil gain by contracting with those idolaters , who are surer his own , than any covenant can make them ? . whereas it is said that witchcraft is an art working wonders , it must be understood that the art must be the witches art , and not the devils , otherwise it is no witch-craft , but devils-craft . it is confessed on all hands , that the witch doth not work the wonder , but the devil onely . it is a rare art for a witch by her art to be able to do nothing her self , but to command another to practise the art. in other arts , mr. perkins confesseth that the arts master is able by himself to practise his art , and to do things belonging thereunto without the help of another ; but in this it is otherwise — the power of effecting strange works doth not flow from the skill of the witch , but is derived wholly from satan . to the same purpose he saith , that the means of working wonders are charms used as a watch-word to the devil to cause him to work wonders : so that the devil is the worker of the wonder , and the witch but the counsellour , perswader , or commander of it , and onely accessary before the fact , and the devil onely principal . now the difficulty will be , how the accessary can be duely and lawfully convicted and attainted according as our statute requires , unless the devil , who is the principal , be first convicted , or at least outlawed ▪ which cannot be , because the devil can never be lawfully summoned according to the rules of our common-law . for further proof that the devil is the principal in all such wonders , i shall shew it by the testimony of king iames , in a case of murther , which is the most capital crime our laws look upon . first , he tells us that the devil teaches witches how to make pictures of wax and clay , that by the rosting thereof the persons that they bear the name of may be continually melted , or dried away by continual sickness — not that any of these means which he teacheth them ( except poysons , which are composed of things natural ) can of themselves help anything to these turns they are imployed in . secondly , king iame affirms that witches can bewitch , and take the life of men or women by rosting of the pictures , which is very possible to their master to perform : for although that instrument of wax have no vertue in the turn doing , yet may he not very well , by that same measure that his conjured slave melts that wax at the fire , may he not i say at these same times , subtilly as a spirit , so weaken and scatter the spirits of life of the patient , as may make him on the one part for faintness to sweat out the humours of his body ; and on the other part , for the not concurring of these spirits which cause his digestion , so debilitate his stomack , that his humour radical continually sweating out on the one part , and no new good suck being put in the place thereof for lack of digestion on the other , he at last shall vanish away even as his picture will do at the fire . here we see the picture of wax , roasted by the witch , hath no vertue in the murdering , but the devil onely . it is necessary in the first place that it be duly proved that the party murther'd be murthered by the devil : for it is a shame to bely the devil ; and it is not possible to be proved , if it be subtilely done as a spirit . . our definers of witch-craft dispute much , whether the devil can work a miracle : they resolve he can do a wonder , but not a miracle ; mirum , but not miraculum . a miracle , saith mr. perkins , is that which is above or against nature simply ; a wonder is that which proceeds not from the ordinary course of nature . delrio will have a miracle to be praeter , or supra naturae creatae vires : both seem to agree in this , that he had need be an admirable or profound philosopher , that can distinguish between a wonder and a miracle ; it would pose aristotle himself , to tell us every thing that can be done by the power of nature , and what things cannot ; for there be daily many things found out , and daily more may be , which our fore-fathers never knew to be possible in nature . those that were converted by the miracles of our saviour , never stayed to enquire of their philosophers what the power of nature was ; it was sufficient to them , when they saw things done , the like whereof they had neither seen nor heard of , to believe them to be miracles . . it is commonly believed and affirmed by mr. perkins , that the cause which moves the devil to bargain with a witch , is a desire to obtain thereby the soul and body of the witch . but i cannot see how this can agree with another doctrine of his , where he saith , the precepts of witch-craft are not delivered indifferently to every man , but to his own subjects the wicked ; and not to them all , but to special and tried ones , whom he most betrusteth with his secrets , as being the fittest to to serve his turn , both in respect of their willingness to learn and practise , as also for their ability to become instruments of the mischief he intendeth to others . all this argues , the end of the devils rules of witch-craft is not to gain novices for new subjects , but to make use of old ones to serve his turn . . the last clause of mr. perkins definition is , that witch-craft doth work wonders so far as god shall permit . i should here desire to have known whether mr. perkins had thought that god doth permit farther power to the devil upon his contracting with the witch , than he had before the contract : for if the devil had the same permission before the contract , then he doth no more mischief upon the contract , than he would have gladly done before , seeing , as mr. perkins saith , the devils malice towards all men is of so high a degree , that he cannot endure they should enjoy the world , or the benefits of this life ( if it were possible ) so much as one hour . but yet afterward i finde master perkins is more favourable to the devil , where he writes , that if the devil were not stirred up and provoked by the witch , he would never do so much hurt as he doth . of the discerning and discovery of a witch . a magistrate , saith mr. perkins , may not take upon him to examine whom and how he willeth of any crime , nor to proceed upon slight causes , or to shew his authority , or upon sinister respects , or to revenge his malice , or to bring parties into danger and suspition ; but he must proceed upon special presumptions . he calls those presumptions , which do at least probably and conjecturally note one to be a witch , and are certain signs whereby the witch may be discovered . i cannot but wonder that mr. perkins should say , that presumptions do at least probably and conjecturally note , and are certain signs to discover a witch ; when he confesseth , that though presumptions give occasion to examine , yet they are no sufficient causes of conviction : and though presumptions be never so strong , yet they are not proofs sufficient for conviction , but onely for examination . therefore no credit is to be given to those presumptions he reckons up . . for common fame , it falls out many times , saith he , that the innocent may be suspected , and some of the better sort notoriously defamed . . the testimony of a fellow-witch , he confesseth , doth not probably note one to be a witch . the like may be said of his third and fourth presumption , if after cursing , or quarrelling , or threatning , there follow present mischief . and the fifth presumption is more frivolous , which is , if the party be the son or daughter , or servant , or friend , neer neighbour , or old companion of a witch . the sixth presumption mr. perkins dares not , or is loath to own , but saith , some add , if the party suspected have the devils mark ; and yet be resolves , if such a mark be descried , whereof no evident reason in nature can be given , the magistrate may cause such to be examined , or take the matter into his own hands , that the truth may appear ; but he doth not teach how the truth may be made to appear . the last presumption he names , is , if the party examined be unconstant , or contrary to himself ; here he confesseth , a good man may be fearful in a good cause , sometimes by nature , sometimes in regard of the presence of the iudge , or the greatness of the audience ; some may be suddenly taken , and others want that liberty of speech which other men have . touching examination , mr. perkins names two kinds of proceedings , either by simple question , or by torture : torture , when besides the enquiry by words , the magistrate useth the rack , or some other violent means to urge confession ; this he saith , may be lawfully used , howbeit not in every case , but onely upon strong and great presumptions , and when the party is obstinate . here it may be noted , that it is not lawful for any person , but the judge onely , to allow torture : suspitious neighbours may not , of their own heads , use either threats , terrors , or tortures . i know not any one of those presumptions before-cited , to be sufficient to warrant a magistrate to use torture ; or whether when the party constantly denies the fact , it must be counted obstinacy . in case of treason sometimes , when the main fact hath been either confessed , or by some infallible proofs manifested , the magistrate , for a farther discovery of some circumstance of the time , the place , and the persons , or the like , have made use of the rack : and yet that kind of torture hath not been of antient usage in this kingdom ; for if my memory fail not , i have read , that the rack hath been called the duke of exeters daughter , and was first used about hen. . days . from presumptions , mr. perkins proceeds to proofs of a witch ; and here he hath a neat distinction of proofs , less sufficient , or more sufficient ; by less sufficient he meaneth insufficient , but gives them this mild and strange phrase of less sufficient , that it may not displease such friends ( as i conceive ) allow those less sufficient proofs for sufficient , though he reckons them for no better than witch-craft ▪ those unsufficient sufficient proofs are weaker and worse than his presumptions , which he confesseth are no proofs at all ; yet we must reckon them up . his first less sufficient proof is , the antient trial by taking red-hot irons , or putting the hand in hot scalding water ; this , he saith , hath been condemned for diabolical and wicked , as in truth it is : for an innocent man may thereby be condemned , and a rank witch scape unpunished . a second insufficient proof is , scratching of the suspected party , and the present recovery thereupon . a third is , the burning the thing bewitched , is a hog , an ox , or other creature , it is imagined a forcible means to cause the witch to discover her self . a fourth , is the burning the thatch of the suspected parties house . the fifth less ▪ sufficient proof is , the binding of the party hand and foot , and casting cross-ways into the water ; if she sinks , she is counted innocent ; if she float on the water and sink not , she is taken for a witch , convicted , and punished . the germans used this tryal by cold water ; and it was imagined , that the devil being most light , as participating more of air than of water , would hold them up above the water , either by putting himself under the witch , and lifting her up , as it were with his back , or by uniting himself , and possessing her whole body . all these less sufficient proofs , saith mr. perkins , are so far from being sufficient , that some of them , if not all , are after a sort practices of witch-craft , having no power ▪ by gods ordinance . hereby he condemns point-blank king iames's judgment , as savouring of witchraft , in allowing of the tryal of a witch by swimming as a principal proof . and as i take it , he condemns himself also , except he can find any ordinance of god , that the having of an incurable and insensible mark or sore , shall be a presumption , or certain sign of a witch . a sixth less sufficient proof , is the testimony of a wizard , witch , or cunning man , who is gone or sent unto , and informs that he can shew in a glass the face of the witch . this accusation of a witch by another witch , mr. perkins denies to be sufficient ; and he puts this case : if the devil appear to a grand iury , in the likeness of some known man , and offer to take his oath that the person in question is a witch , should the enquest receive his oath or accusation to condemn the party ? he answers , surely no ; and yet that is as much as the testimony of another witch , who onely by the help of the devil revealeth the witch : if this should be taken for a sufficient proof , the devil would not leave one good man alive in the world . this discrediting of the testimony of a witch , takes away the other ( for he hath but two ) of king iames main proofs for the discovery of a witch ; for he saith , who but witches can be provers , and so witnesses of the doings of witches ? and to the same purpose mr. perkins himself confesseth , that the precepts of witch-craft are not delivered , but to the devils own subjects , the wicked . a seventh less sufficient proof is , when a man in open court affirms , such a one fell out with me , and cursed me , threatning i should smart for it in my person or goods ; upon these threats , such evils and losses presently befel me ; this is no sure ground for conviction , saith mr. perkins , for it pleaseth god many times to lay his hands upon mens persons and goods , without the procurement of witches ; and yet saith mr. perkins , experience shews , that ignorant people will make strong proofs of such presumptions , whereupon sometimes iurors do give their verdict against parties innocent . the last less sufficient proof is , if a man being sick , upon suspition will take it on his death , that such a one hath bewitched him , it is of no moment , saith mr. perkins ; it is but the suspition of one man for himself , and is of no more force than another mans word against him . all these proofs , saith mr. perkins , which men in place have ordinarily used , be either false or insufficient signs . at the last mr. perkins comes to his more sufficient proofs , which are in all but two . the confession of the witch , or the proof of two witnesses . against the confession of a witch , mr. perkins confesseth , it is objected , that one may confess against himself an untruth , being urged by force or threatning , or by desire upon some grief to be out of the world ; or at least being in trouble , and perswaded it is the best course to save their lives and obtain their liberty , they may upon simplicity be induced to confess that they never did , even against themselves . the truth of this allegation mr. perkins doth not deny , but grants it , in that his answer is , that he doth not say a bare confession is sufficient , but a confession after due examination taken upon pregnant presumptions . but if a bare confession be not a sufficient proof , a pregnant presumption can never make it such ; or if it could , then it would not be a sufficient proof . for the farther weakning of the confession of a suspected witch , we may remember what mr. perkins hath formerly answered , when it was alleadged , that upon a melancholy humour , many confess of themselves things false and impossible , that they are carried through the air in a moment , that they pass through key-holes and cleffs of doors ; that they be sometimes turn'd into cats , hares , and other creatures , and such like ; all which are meer fables , and things impossible . here mr. perkins answers , that when witches begin to make a league , they are sober and sound in understanding ; but after they be once in the league , their reason and understanding may be depraved , memory weakned , and all the powers of their soul blemished ; they are deluded , and so intoxicated , that they will run into a thousand of phantastical imaginations , holding themselves to be transformed into the shapes of other creatures , to be transported in the air , to do many strange things which in truth they do not . now mr. perkins will confess , that the examination and confession of a suspected witch , is always after such time as her covenant is made ; when she is by his confession deluded , and not fit to give testimony against her self . his second more sufficient proof ( he saith , if the party will not confess , as commonly it falleth out ) is two witnesses avouching upon their own knowledge , either that the party accused hath made league with the devil , or hath done some known practices of witch-craft , or hath invocated the devil , or desired his help . but if every man that hath invocated the devil , or desired his help , must have formerly made a league with him , then whole nations are every man of them witches ; which i think none will say . as for the league , and proof of witchraft , mr. perkins confesseth , some may say , if these be the onely strong proofs for the conviction of a witch , it will be then impossible to put any one to death ; because the league with satan is closely made , and the practices of witch-craft are also very secret , and hardly can a man be brought , which upon his own knowledge can aver such things . to this mr. perkins answer is a confession : that howsoever the ground and practice be secret , and be to many unknown , yet there is a way to come to the knowledge thereof . — satan endeavoreth the discovery , and useth all means to disclose witches . this means he speaks of should be in the power of the judge , or else it is no help for the discovery of a witch , but onely when the devil pleaseth . i do not find he proves that it is usual with satan to endeavour any such discovery ; neither do i see how it is practicable by the devil : for either he must do it by his own relation or report ; which as it cannot be proved he ever did , so it is vain , and to no purpose if he do it ; for mr. perkins hath discredited the testimony of the devil , as invalid , and of no force for conviction : or else the devil must discover it by some second means ; and if there had been any such second means usual , mr. perkins would have taught us what they are , and not have left us onely to his two more sufficient proofs , which he confesseth are not infallible . king iames tells us , that the devils first discovering of himself for the gaining of a witch , is either upon their walking solitarily in the fields , or else lying pausing in their bed , but always without the company of any other ; and at the making of circles and conjurations , none of that craft will permit any others to behold ; when the devil and his subjects are thus close and secret in their actions , it cannot be imagined that he will use all means to discover his most special and trustiest subjects : and though mr. perkins tells us , that by vertue of the precontract , the devil is cock-sure of his instruments ; yet within a few lines ▪ he changeth his note , and saith , though he have good hope of them , yet he is not certain of their continuance , because some by the mercy of god have been reclaimed and freed from his covenant . besides , he confesseth , the devil suffereth some to live long undisclosed , that they may exercise the greater measure of his malice in the world . it remains , that if the two true proofs of mr. perkins , which are the witches confession , or sufficient witnesses , fail , we have not warrant , as he saith , in the word , to put such an one to death . i conclude this point in the words of mr. perkins ; i advise all iurors , that as they be diligent in the zeal of gods glory , so they would be careful what they do , and not to condemn any party suspected upon bare presumptions , without sound and sufficient proofs , that they be not guilty through their own rashness , of shedding innocent blood . of the hebrew witch . in deut. . the witch is named with divers other sorts of such as used the like unlawfull arts ; as the diviner , the observer of times , an inchanter , a charmer , a consulter with a familiar spirit , a wisard , or a necromancer . the text addeth , all that do these things are an abomination to the lord , and because of these abominations , the lord thy god doth drive them [ the nations ] out from before thee . if we desire to know what those abominations of the nations were , we are told in general in the . verse of the same chapter : these nations hearkened unto observers of times , and unto diviners . there is no other crime in this chapter laid to the charge of all , or any of these practisers of such unlawful arts , but of lying prophesies ; and therefore the text addeth , the lord thy god will raise up unto thee a prophet from the midst of thee , of thy brethren , like unto me , unto him shall ye hearken , and not to the diviners , wisards , charmers , &c. setting aside the case of iob ( wherein god gave a special and extraordinary commission ) i do not finde in scripture that the devil , or witch , or any other , had power ordinarily permitted them , either to kill or hurt any man , or to meddle with the goods of any : for though , for the trial of the hearts of men , god doth permit the devil ordinarily to tempt them ; yet he hath no commission to destroy the lives or goods of men ; it is little less than blasphemy to say any such thing of the admirable providence of god , whereby he preserves all his creatures . it was crime sufficient for all those practicers of unlawful arts , to delude the people with false and lying prophesies , thereby to make them forget to depend upon god , and to have their souls turn after such as have familiar spirits , and after wisards , to go a whoring after them , as the lord saith , levit. . . this spiritual whoredome is flat idolatry , in the common phrase of the old testament ; and those that be enticers to it , thereby endeavour to destroy the souls of the people , and are by many degrees more worthy of death , than those that onely destroy the bodies or goods of men . if there were a law that every one should be put to death , or punished , that should advisedly endeavour to perswade men that they are skilful in those forbidden arts , or in foretelling of things to come , or that they have contracted with the devil , and can thereby murther or destroy mens goods ; i should never deny such a law to be most consonant and agreeing with the law of moses . but because i may be thought by some a favourer of these forbidden arts , through want of understanding the scripture about the quality of them ; i have made choice of a man who is no friend to witches , and whose learning in this point will not be denied . in his own words i shall set down , what either ▪ out of the hebrew names of those prohibited arts , or out of the exposition of the jewish doctors can be gathered for the understanding of them . a diviner , in hebrew , a foreseer , or presager , a foreteller of things to come , as doth a prophet — the hebrews take a diviner to be one that doth things whereby he may foretel things to come , and say , such a thing shall be , or not be , or say , it is good to do such a thing — the means of divining ; some doing it with sand , some with stones , some by lying down on the ground , some with iron , some with a staff — he that asked of a diviner , is chastised with stripes . . an observer of times , or soothsayer , an observer of the clouds , a planetary , or an observer of the flying of fowls , an augur . as the diviners were carried much by inward and spiritual motions , so these by outward observations in the creatures . the hebrews say , they were such as did set times for the doing of things , saying , such a day is good , and such a day is naught . . an observer of fortunes , one that curiously searcheth signs of good or evil luck , which are learned by experience : the hebrew is , to finde out by experience ; whereupon the word here used is one that too curiously observeth , and abuseth things that do fall out , as lucky or unlucky . the hebrews describe it thus , as if one should say , because the morsel of bread is fallen out of my mouth , or my staff out of my hand , i will not go to such a place : because a fox passed by on my right hand , i will not go out of my house this day . our new translation renders this word an inchanter . . a witch , a sorcerer , such as do bewitch the senses or minds of men , by changing the forms of things to another hew . the hebrew word for a witch properly signifies a jugler , and is derived from a word which signifies changing or turning ; and moses teacheth , exod. . that witches wrought by enchantments , that is , by secret sleights , iuglings , close conveyance , or of glistering like the flame of fire , or a sword , wherewith mens eyes were dazled . . a charmer , or one that conjureth conjurations ; the hebrew signifies conjoyning or consociating — the charmer is said to be he , that speaketh words of a strange language , and without sense ; that if one say so or so unto a serpent , it cannot hurt him ; he that whispereth over a wound , or that readeth over an infant that it may not be frighted , or layeth the bible upon a child that it may sleep . . a wisard or cunning man , in hebrew named of his knowledge or cunning — the hebrews describe him thus , that he put in his mouth a bone of a bird , and burned incense , and did other things until he fell down with shame , and spake with his mouth things that were to come to pass . . a necromancer , one that seeketh unto the dead : of him they say , he made himself hungry , and went and lodged among the graves , that the dead might come unto him in a dream , and make known unto him that which he asked of him ; and others there were that clad themselves with cloaths for that purpose ▪ and spake certain words , and burned incense , and slept by themselves ; that such a dead person might come and talk with them in a dream . . lastly , the consulter with familiar spirits , in hebrew , a consulter with ob , applied here to magitians , who possessed with an evil spirit , spake with a hollow voice as out of a bottle . — the hebrews explain it thus , that he which had a familiar spirit stood and burned incense , and held a rod of mirtle-tree in his hand , and waved it , and spake certain words in secret , until he that enquired did hear one speak unto him , and answer him touching that he enquired , with words from under the earth , with a very low voice , &c. likewise , one took a dead mans skull and burnt incense thereto , and inchanted thereby till he heard a very low voice , &c. this text in our english translation being expounded a familiar spirit , and seconded by the history of the woman of endor , may seem a strong evidence that the devil convenanted with witches : but if all be granted that can be desired , that this familiar spirit signifies a devil , yet it comes not home to prove the main point ; for it is no proof that the familiar spirit enter'd upon covenant , or had or could give power to others to kill the persons , or destroy the goods of others . king iames confesseth , the devil can make some to be possessed , and so become very daemoniaques ; and that she who had the spirit of python in acts . whereby she conquested such gain to her master ; that spirit was not of her own raising or commanding , as she pleased to appoint , but spake by her tongue as well privately as publickly . we do not find the pythonesse condemned or reproved , but the unclean spirit commanded in the name of iesus christ to come out of her . the child which was too young to make a covenant with the devil , was possessed with a dumb and deaf spirit , and the devil charged to come out , and enter no more into him , mark . a daughter of abraham ( that is , of the faith of abraham ) was troubled with a spirit of infirmity eighteen years , and bowed together that she could not lift her self up , luke . , . it is observable , that in deut. . where all the unlawful arts are reckoned up , and most fully prohibited , the crime of them is charged upon the practisers of those arts ; but the crime of having a familiar spirit is not there condemned , but the consulter of a familiar spirit ; so in levit. . . the prohibition is , regard not them that have familiar spirits ; and so in levit. . . the soul that turneth after such as have familiar spirits ; so that it was not the having , but the consulting , was condemned . if we draw nearer to the words of the text , it will be found , that these words , a consulter with a familiar spirit , are no other than a consulter with ob ; where the question will be what ob signifieth . expositors agree , that originally ob signifieth a bottle , and they say is applyed here to one possessed with an evil spirit , and speaketh with a hollow voice as out of a bottle : but for this i find no proof they bring out of scripture , that saith , or expoundeth that ob signifieth one possessed with a familiar spirit in the belly ; the onely proof is , that the greek interpreters of the bible translate it engastromuthi , which is , speaking in the belly ; and the word anciently , and long before the time of the septuagint translators , was properly used for one that had the cunning or slight to shut his mouth , and seem to speak with his belly ; which that it can be done without the help of a familiar spirit , experience of this age sheweth in an irishman . we do not find it said , that the woman of endor did fore-tell any thing to saul , by the hollow voice of a familiar spirit in her belly ; neither did saul require , nor the woman promise so to answer him ; but he required , bring me him up who i shall name unto thee ; and she undertook to do it ; which argues a desire in saul to consult with the dead , which is called necromancy , or consulting with the dead . but it hath been said , she raised the devil in samuels likeness , yet there is no such thing said in the text ; when the woman went about her work , the first thing noted is , that when she saw samuel , she cryed out with a loud voice : an argument she was frighted with seeing something she did not expect to see : it is not said , that when she knew saul , but when she saw samuel ▪ she cryed out with a lowd voice ; when she knew saul , she had no reason to be afraid , but rather comforted , for that she had his oath for her security . it may well be , that if either she had a familiar spirit , or the art of hollow-speaking , her intention was to deceive saul , and by her secret voice to have made him believe , that samuel in another room had answered him ; for it appears that saul was not in the place where she made a shew of raising samuel : for when she cryed out with a loud voice , saul comforted her , and bid her not be afraid , and asked her what she saw ? and what form is he of ? which questions need not have been , if saul had been in the chamber with the witch . king iames confesseth , that saul was in another chamber at the conjuration ; and it is likely the woman had told saul she had seen some fearful sight , which made him ask her what she saw ? and her answer was , she saw gods ascending out of the earth ; and it may be understood , that angels waited upon samuel , who was raised by god , and not any puppets or devils that she conjured up ; otherwise , the words may be translated as deodat in the margent of his italian bible hath it , she saw a man of majesty or divine authority ascend , un ' huomo di majesta è d' authorita divina , which well answers the question of what form is he of ? which is in the singular , not in the plural number . we find it said in esay . . thou shalt be brought down , and shalt speak out of the ground , and thy speech shall be low out of the dust , and thy voice shall be as one that hath a fimiliar spirit out of the ground , and thy speech shall wisper out of the earth ; which argues , the voice of ob was out of the earth , rather than out of the belly ; and so the hebrew exposition which i cited before affirms . some learned have been of opinion that a natural reason may be given why in some places certain exhalations out of the earth may give to some a prophetical spirit . add hereunto , that some of the heathen oracles were said to speak out of the earth : and among those five sorts of necromancy , mentioned by doctor reynolds , in his lecture of his censure of the apocryphals , not any of them is said to have any spirit in their belly . the romanists , who are all great affirmers of the power of witches , agree , that the soul of samuel was sent by god to the woman of endor : to this not onely delrio , but bellarmine before him agrees . that true samuel did appear as sent by god , as he sent elias to ochosias king of israel , who being sick sent to consult with beelzebub the god of echron , may appear , for that samuel is so true and certain in his prediction to saul ; which no witch , no devil could ever have told : for though the wisdome and experience of the devil do enable him to conjecture probably of many events , yet positively to say , to morrow thou and thy sons shall die , is more than naturally the devil could know . mr. perkins confesseth the devil could not foretel the exact time of sauls death ; and therefore he answers , that god revealed to the devil as his instrument sauls overthrow , by which means , and no other , the devil was enabled to foretel the death of saul . here mr. perkins proves not that satan was appointed by god to work sauls overthrow , or that it was made known to him when it should be done . as the rest of the speech of samuel is true , so these words of his , why hast thou disquieted me to bring me up ? may be also true ; which cannot be , if it be spoken by the devil ; or why should the devil tell truths in all other things else , and lie onely in this , i know no reason . doctor reynolds presseth these words against the appearing of samuel , thus : if samuel had said them , he had lied ; but samuel could not lie , for samuel could not be disquieted , nor raised by saul . it is true , god onely raised samuel effectually , but occasionally saul might raise him . but , saith doctor reynolds , though saul was the occasion , yet samuel could not truly say that saul had disquieted him ; for blessed are they that die in the lord , saith the spirit , because they rest from their labours ; and samuel was no more to be disquieted ( if he were sent by god ) than moses and elias were when they appeared to shew the glory of christ , mat. . answer . it did not displease samuel to be employed in the office of an angel , but he obeyed god gladly ; yet since the occasion of his appearing displeased god , it might for that cause displease also samuel . besides , we need not understand the disquieting of samuels mind , but of his body , by not suffering it to rest in peace after death , according to the common and usual condition of mankind : this sense the original will well bear . again , it cannot be believed that the devil would ever have preached so divine and excellent a sermon to saul , which was able to have converted , and brought him to repentance ; this was not the way for the devil to bring either saul or the woman to renounce god. lastly , the text doth not say that the woman raised samuel ; yet it calls him samuel , and saith that saul perceived or understood that it was samuel . mr. perkins & many others esteem balaam to have been a witch or conjurer , but i find no such thing in the text ; when he was required to curse the people of israel , his answer was , i will bring you word as the lord shall speak unto me , numb . . . and god came unto balaam in v. . and in v. . balaam saith , the lord refuseth to give me leave ; and when balak sent a second time , his answer was , if balak would give me his house full of silver and gold , i cannot go beyond the word of the lord my god , to do less or more . in v. . god cometh to balaam and said , if the men come to call thee , go ; but yet the words which i shall say unto thee , that shalt thou do . and when balaam came before balak he said , v. . lo i am come unto thee , have i now any power at all to say any thing ? the word which god putteth into my mouth , that shall i speak : and in the . chap. v. . balaam saith , how shall i curse whom god hath not cursed ? and in v. . he saith , must i not take heed to speak that which the lord hath put into my mouth ? these places laid together , prove balaam to have been a true prophet of the lord ; and he prophesied nothing contrary to the lords command , therefore st. peter calls him a prophet . nevertheless it is true , that balaam sinned notoriously , though not by being a witch or conjurer , or a false prophet ; his faults were , that when god had told him he should not go to balak , yet in his covetous heart he desired to go , being tempted with the rewards of divination , and promise of promotion ; so that upon a second message from balak he stayed the messengers to see if god would suffer him to go ; wherefore the lord in his anger sent balaam . also when god had told balaam that he would bless israel , yet balaam did strive to tempt god , and by several altars and sacrifices to change the mind of god. again , when balaam saw god immutable in blessing israel , he taught balak to lay a stumbling-block before the sons of israel , to eat things sacrificed to idols , and to commit fornication , rev. . . whereas it is said that balaam went not up as other times to seek for enchantments , num. . . the original is , to meet divinations , that is , he did not go seek the lord by sacrifices , as he did , numb . . . . an exact difference between all those arts prohibited in deut. no man i think can give ; that in some they did agree , and in others differed , seems probable . that they were all lying and false prophets , though in several ways , i think none can deny . that they differed in their degrees of punishments is possible : there are but three sorts that can be proved were to be put to death , viz. the witch , the familiar spirit , the wisard . as for the witch , there hath been some doubt made of it . the hebrew doctors that were skild in the laws of moses , observe , that wheresoever one was to die by their law , the law always did run in an affirmative precept ; as , the man shall be stoned , shall die , shall be put to death , or the like ; but in this text , and no where else in scripture , the sentence is onely a prohibition negative , thou shalt not suffer a witch to live , and not , thou shalt put her to death , or stone her , or the like . hence some have been of opinion , that not to suffer a witch to live , was meant not to relieve or maintain her by running after her , and rewarding her . the hebrews seem to have two sorts of witches , some that did hurt , others that did hold the eyes , that is , by jugling and slights deceived mens senses . the first they say was to be stoned , the other , which according to the proper notation of the word was the true witch , was onely to be beaten . the septuagint have translated a witch , an apothecary , a druggister , one that compounds poysons ; and so the latin word for a witch is venefica , a maker of poysons : if any such there ever were , or be , that by the help of the devil do poyson , such a one is to be put to death , though there be no covenant with the devil , because she is an actor and principal her self , not by any wonder wrought by the devil , but by the natural or occult property of the poyson . for the time of christ , saith mr. perkins , though there be no particular mention made of any such witch , yet thence it followeth not that there were none , for all things that then hapned are not recorded ; and i would fain know of the chief patrons of them , whether those persons possessed with the devil , and troubled with strange diseases , whom christ healed , were not bewitched with some such people as our witches are ? if they say no , let them if they can prove the contrary . here it may be thought that mr. perkins puts his adversaries to a great pinch ; but it doth not prove so : for the question being onely whether those that were possessed in our saviours time were bewitched ; the opposers of mr. perkins say they were not bewitched : but if he or any other , say they , were , the proof will rest wholly on him or them to make good their affirmative ; it cannot in reason be expected that his adversaries should prove the negative , it is against the rules of disputation to require it . finis . notes, typically marginal, from the original text notes for div a -e apud selden . apud selden . selden . selden . selden . selden . selden . cambden . cotto●… stow. seld●… selden . selden . selden . chanc. egerton . notes for div a -e * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. lib. . c. . lib. . c. . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . lib. . c. . lib. . c. . lib. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . lib. . c. . a l. . c. . b l. . c. . c l. . c. . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a -e de cive , cap. . sect . . . . notes for div a -e lib. . c. . lib. . c. . notes for div a -e p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p , . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . arist. pol. l. . c. . notes for div a -e cap. . lib. . c. . cap. . cap. . cap. . lib. . qu. . cap. . lib. . sect. . cap. . sect. . cap. . sect. . lib. . cap. . cap. . cap. . sect. . cap. . sect. . chap. . sect. . cap. . sect. . lib. . cap. . cap. . sect. . ainsworth upon deut. . a discovery of the impostures of witches and astrologers by john brinley. brinley, john. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a discovery of the impostures of witches and astrologers by john brinley. brinley, john. [ ], p. printed for john wright and sold by edward milward , london : . second part has special t.p. (p. [ ]): the second part, being a discourse of the impostures practised in judicial astrology. london : printed in the year . reproduction of original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -- early works to . astrology -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - rina kor sampled and proofread - rina kor text and markup reviewed and edited - pfs batch review (qc) and xml conversion a discovery of the impostures of witches and astrologers . — quicquid dixerit astrologus , credunt à fonte relatum ammonis , quoniam delphis oracula cessant , et genus humanum damnat caligo futuri . juv. by iohn brinley gent. london , printed for iohn wright , at the crown on ludgate-hill , and sold by edward milward book-seller , in leitchfield . . to the honorable sir brian broughton of broughton , knight and baronet . sir , those infinite obligations you have been pleas'd to lay upon me , have emboldened me to present you with this discourse ; not by way of retaliation ( for what proportion can this hold with your so many , and so great favors ? ) but by way of protection : that what is weak in it self , being cherished by the rays of your kind aspect , may be able to pass through all those affronts , which works of this nature usually meet with . it had been easie to have varnisht this work over with the finer colours of rhetoric ; but i well knew , that you , who are so great a lover of truth and sincerity , scorn all that fucus , with which men commonly daub over their works . the occasion which drew me on to undertake a work of this nature , was those frequent cheats put upon honest and well-meaning people , by these false pretenders to arts. if therefore i have contributed any thing in order to undeceive the world , which is too fond of such trifles , i have my end ; you patronizing my endeavours . may heaven ever prosper you , and all those hopefull branches of your family , and may i rejoyce in your patronage , who am , honoured sir , your most humble and most obliged servant , john brinley . brockton in the county of stafford , novemb. th . . the preface . certainly if the enjoyment of truth be the beginning of our happiness in this life , as it is the perfection of it in the life to come , there can be no greater charity , than to reduce the wanderers into the way , and to undeceive a multitude , which is always greedy of its own ruin , and fond of every thing that carries in it any show or appearance of goodness . for i sadly observe , that the common people are exposed to the deceipts of all professions : they are the issachars of the world ; they bear the burthens of all sorts of people , and few of them have the prerogative or the abilities of balaam's beast to reply ; am not i thine ass ? even in the concerns of religion , where we expect , not only the most innocent , but most infallible truths , are strange deceptions and pious frauds ; and besides the little talking schismaticks , which fill our ears with the noise of sermons , there are greater heads , and more advanced understandings , who make it there business to abuse us . the lawyers are grown delusive , even to a proverb , of which the narrowness of some men's , and the entangled condition of others estates , is too great an evidence . physicians have their arts also , not only of gaining our coin , but even of deceiving us into death it self , from hard and unintelligible names , pretending as strange effects . astrologers cheat our unwary and too forward beliefs into a conceit of things , of which they even doubt themselves ; and impose upon us a belief , that arbitrary events and accidental proceedings of things below , have necessary causes above ; and the weakness of common judgments ( which are ever more greedy of things to come , than inquisitive of things past , or carefull of those present ) are ready to swallow the predictions of the most ignorant men , which considering the independency of their causes , and uncertainty of their events , are only in the foreknowledge of him , to whom all things are as present . hence proceed those swarms of fortune-tellers , geomancers , diviners , interpreters of dreams , who possess the common people with apprehensions , that they know all their fate , the number of their days , the casualties of their life ; and even their natural inclinations , and thoughts of their hearts : by this means cheating the poor innocent souls into the grossest superstition imaginable . the consideration of these things was the great motive , that stirr'd me up to these undertakings , in which i design nothing but the good of my poor illeterate country-men , whom i dayly see imposed upon by such deluders ; who being generally persons of broken fortunes , have no other way to defend themselves from the miseries of poverty ; and therefore are forced to fall upon the honest plainness of the common people , and by unnecessary and unlawful arts , patch up the breaches of their fortune . and herein i hope i shall not in the least disoblige any wise or good men , of what profession soever . chap. i. that most men are naturally inclin'd to superstition , especially the ignorant sort . an owl , an hare , and an old-woman , was anciently the emblem of superstition ; and truly if we shall diligently search into the causes of this error , we shall find that ignorance , and dotage , vain hopes , and foolish fears , groundless expectations , and casual events have been the springs from whence this folly proceeds , which is the mother of all these omens and prognostications . it is an ancient observation , primus in orbe deos timor fecit , that fear deified the first gods , and without doubt there is much truth in the assertion . for though the idea of one true god , and first principle of all things , was at first imprinted upon the soul of man ; yet the fears of after ages canonized the multitude of false gods . it was a storm , and an eclips , that consecrated romulus ; and iove himself had not been master of heaven , or worshipped upon earth , had not the terrors of his thunders advanced the conceit of his divinity amongst the ignorant , and fearful multitude . hence aulus gellius observes in noct. att. l. . c. . that he was not only worshipped as a iuvans pater , a friend and helper of mankind , but as a vejovis and hurtful deity ; and therefore his image was placed in a temple near the capitol-with darts in his hand , to signifie his hurtful power ; and therefore for this reason , virgil in his georgics is thought to deprecate these unlucky gods . in tenui labor , at tenuis non gloria , si quem . numina laeva sinunt , auditque vocatus apollo . upon the like grounds the rest of the stars , and planets came to be reckoned amongst the gods . for the ignorance of vulgar apprehensions , conceiting that it lay in their own powers to disperse what influences they themselves pleased , were not only fearful to offend these new deities , which themselves had created ; but also took great care to win and please , lest they should send forth such malevolent emissions of their fury , as might be to the prejudice of mankind , or at least the ruin of those who neglected their worship . hence also has it come to pass , that the devil himself has had his votaries , and hath still his devoutest worshippers ; and the cause of this has not only been envy , or desire of revenge , which prompts men sometimes to the most wicked and unlawful practises ; but even cowardly and melancholly apprehensions . and this is evident , first , in that the most ignorant and narrow-sould people are most often seduced by evil spirits , or by the weakness of their own imaginations , to practise unlawful or unnecessary , and fruitless arts. and secondly , in that all witches and necromancers in their spells , and most solemn invocation of devils , have this , or the like form. viz. whereas thy servant n. is unworthy to crave the help or assistance of good angels , give leave to the daemons , &c. to come to my aid . and yet these sort of abused people have as many followers as the greatest divines , while the ignorant multitude in all misfortunes , crosses and afflictions , forthwith make their applications to them as the most ready help . if the man be sick , where shall he have his physick , but from one that fetches it from behind the curtain ? if he lie under any misfortune , he presently betakes himself to some fortune-teller or conjurer . if the cattel be sick , the white-witch is presently sent for to bless it . i shall therefore make it my business to undeceive the people , and to shew them that it is altogether unlawful to have recourse to such men , who practise unlawful arts ; that in all trials , crosses , and afflictions whatever , god alone is to be sought after , who suffers us sometimes to fall into grievous troubles , that we may the more devoutly call upon him . chap. ii. that god's hand is in all crosses , who ruleth over devils and all their instruments . the want of due consideration of the first and leading cause , from whence all crosses and afflictions proceed , has not only been the occasion of many mens betaking themselves to unlawful remedies , but even of doubting either the existence , or providence of the deity . to see wicked men advanced to the greatest honours , enjoy the most splendid fortunes , and continue in the firmest health , and strength of body , and vigor of mind ; while others of the most temperate dispositions , most holy habits , and most constant pieties , labour under the greatest crosses , and misfortunes imaginable , has startled the belief of many wise and good men . at this block the ingenious poet claudian confesses that he stumbled . sed cum res hominum tantá caligine volvi adspicerem ; laetosque diu florere nocentes , vexarique pios , rursus labefacta cadebat religio . but when i saw things so confus'dly hurl'd , and strangely tost in this our lower world , the wicked flourish , and the pious quail , my tottering belief began to fail . there is no need to multiply examples of this kind ; t is the common fate of man to fall into these doubts . the example of the holy david may serve for all , whose foot had well nigh slipt upon the like consideration . but if we shall enquire into the holy scriptures , we shall find that afflictions come not but by the appointment or permission of god , who governs and disposeth all things as seemeth best to his godly wisdom , and so as that the events of all things may contribute most to his own glory , and suit best with the happiness of his saints . we are assured in iob , that afflictions come not out of the dust . iob. . . the evil ( of punishment ) is from the lord. amos. . . ☞ so the lord smote all the first-born of man and beast in egypt , exod. . . so did he iehoram the son of iehosophat with an incurable disease , till his bowels fell out . chron. . , . and so it was the hand of god , that turned the pride of nebuchadnezzar into madness and brutishness . dan. . . and it was the angel of god that smote herod , causing worms to eat him to death . acts. . . and all the magicians and sorcerers in the world , nay , nor all the power of hell could never have relieved these . it was only in the power of him that sent these punishments , to have removed them . 't is true indeed , god sometimes sends out the evil spirits , as the executioners of his justice , as he did among the egyptians . psal. . . and so did he send an evil spirit upon saul to vex him , sam. . . but when he does send out these instruments of his displeasure , they have their commissions and orders , beyond which they cannot go . the devils could not enter so much as into the swine of the filthy gadarenes , without the leave of christ. mat. . . the witches and sorcerers acknowledge their limits . it is not all persons , that they can pretend to hurt . lipsius well observes physiolog . stoicor . lib. . cap. . that neither magicians , nor devils themselves can take away gold or letters out of mine , or crassus's chest , & clientelis suis largiri . for they are base , poor , contemptible fellows for the most part . bodinus also . daemon . lib. . cap. . notes that they can do nothing ( in iudicum decreta aut poenas , in regum concilia , vel arcana , nihil in rem nummariam aut thesauros , they cannot give money to their clients , alter judges decrees , or councils of kings : these minuti genij cannot do it . altiores genij hoc sibi asservarunt , the higher powers reserve these things to themselves . now and then peradventure there may be more famous and powerful magicians , such were simon magus , apollonius tyaneus , pasetes , iamblicus , odo de stellis , that for a time can build castles in the air , represent armies , and perform very strange feats ; but all these end in nothing , but the power of god protects those that fear him from their malevolence , and destroys all these phantasms , bringing their wicked works and the authors of them to inevitable ruin . so it fared with that great enemy of the christian faith simon magus , who when he had been several times bafled by saint peter , at last , to give further demonstration of his great power , ascended the capitol , giving out to the people , that he would fly up to heaven from whence he came , and accordingly began his flight ; upon which saint peter besought god , that he would not suffer the world to be deluded by his sorceries ; and forthwith the wicked wretch fell down , and in his fall put an end at once to his delusions and his life . so soon can god bring to destruction all those that work wickedness . wherefore he only is to be sought after , in all our calamities and afflictions ; for he alone can remove them , and will do it , when he sees it most for his glory , and the everlasting welfare of our souls . ☞ it is the greatest folly imaginable upon every affliction , to run forthwith to the devil , or any of his instruments : for it is not his will that we should be cured of any of our maladies . he rather glories in deceiving us , and bringing us into all kind of misery , both temporal and eternal . besides he can neither do us good nor harm , but by godspermission , and therefore all good men have ever acknowledged , that whatever befel them , was the hand of god , yea , even when they have known , that the most devilish instruments have been imployed against them . thus iob concludes , the lord gave , and the lord hath taken away . iob. . . histerrors he called the terrors of the lord c. . . and he said also , that god scared him with dreams , and terrified him with visions . c. . . he therefore , from whom all things have their being , their life , and their motion is to be supplicated , either to remove our cross , or so sanctifie it to us , as that it may turn to our health and salvation . passionate people will not be content to wait the lords leasure , and so grow impatient and furious under the chastisements of the lord , and are brought to destruction . so fared it with iehoram the son of iesabel , who though he knew the lords hand was upon him , and his people ; yet was he so impatient to endure the misery , and so hellishly enraged , that he swore to take away the life of the prophet eli. k . . , . but the end of this man was a short life , a troublesom reign , & a violent death , for he was trod to death by the people in the gate , as the prophet had foretold . kings . . . but it fell out much otherwise with the patience of iob , who never murmured at any of gods dispensations towards him , but contented himself with all occurrences , and humbly submitted to the severest chastisements . him therefore did god deliver from all his troubles , and doubled his blessings and his rewards upon , and made his end glorious and happy . the same method of deportment is observable in saint paul , who when the messenger of satan was sent to buffet him , betook himself to prayer , and had deliverance . i shall proceed no further in instances , to shew that god alone has the power to help us in all our needs , and likewise such a dominion over all creatures both good and bad , that without his permission and assistance they can do nothing . i only shall mention that remarkable passage of balaam , whom balac did imagine to have been endued with such a power , as that he could bless , or curse whosoever he pleased . but the prophet assures him , that though he would give him his houseful of silver and gold , he could not go beyond the word of the lord , to do more or less . num. . . therefore let no man think it lies in the power of inchanters , witches , or any of their associates or assistants , the divels , to cure those whom the lord hath smitten , or to hurt any person , whom the lord is pleased to bless . chap. iii. several strange diseases happen only from natural causes in which neither divels nor any of his instruments have any hand . there is nothing ( as we have formerly hinted ) more usual with the common people , than to ascribe to witchcraft , all disasters , mischances , or diseases whatever , seeming strange to vulgar sense . i shall therefore in this chapter give a brief account of some diseases , which though proceeding from natural causes , i have observed that the people attribute to sorcery ; and forthwith a messenger in any of these cases is dispatched , either to a cunning-man for a blessing , or else the next old-woman is suspected for a witch , and the curses of all the neighbourhood hood are mustered against her . st . for example , in a catalepsis , the whole body is , as it were , in a minute suddenly taken in the midst of some ordinary gesture or action , as standing , sitting , lying , writing , or looking up to heaven , and is continued in this posture for some space together , as if frozen , generally stark and stiff , in all parts without sense or motion . now this disease , being not so common as the measles , or the small-pox , the tooth-ach , or the ague , the countrey people forth with cry out there 's sorcery in the case ; cut off some of his hair , and bring it to the wiseman . dly . the apoplexy , wherein the sick are also suddenly taken , and surprised with a senseless trance , and general astonishment , or sideration and benumming of all the limbs , void of all sense and moving , many hours together , only the breath striveth against the danger of suffocation , and still the pulse beateth . dly . others are swiftly surprised with so profound and deadly a sleep , that no call , nor cry , nor noise , no pinching , or stimulation can in many hours awake or raise them . of this disease , as bodin affirmeth in his daemonomania , lib. . cap. . that iohannes scotus lying as if he had been dead , was buried before he really was so . thly . phrenitis , which the greeks derive from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a disease of the mind , with a continual madness and dotage , which hath an accute feaver annexed to it , or else an inflamation of the brain , or the membranes or kells of it . thly . hydrophobia is a kind of madness wel known in every village , which comes by the biteing of a mad-dog . the reason of the name is , because the persons thus affected cannot endure the sight of water , or any liquor , supposing still they see a mad-dog in it . the part affected is the brain ; the cause poyson , that comes from the mad-dog , which is so hot and dry , that it consumes all the moisture in the body . hildeshiem in spicil . . relates of some that died so mad ; and being cut up , had no water , scarce any blood left in them . to such as are affected with it , the fear of water begins at fourteen days after they are bitten , to some again not till forty or sixty days . some say not only biteing , but touching or smelling a dog infected , may cause this disorder ; and then if any one chance to fall into such a condition , and the cause not known , straight-way half of the parish is suspected of witchery . ☞ what would the people imagine of lycanthropie , when they are so strangely startled at these diseases ? for in this , as some physicians tell us , men run howling about graves and fields in the night , and will not be perswaded but that they are wolves , or such like beasts . forrestus in his observat . de morbis cerebri . lib. . cap. . tells of some persons thus distracted , to one of which himself was an eye-witness at alcmaer in holland , a poor husbandman that still hunted about graves , and kept in church-yards , of a pale , black , fearful and ugly look . such belike were the daughters of king praetus , who fancied themselves to be kine . and nebuchadnezzar in daniel , was only troubled with this kind of madness ; and not really metamorphosed into an ox : for the soul of man could not possibly dwell in so unsutable an habitation as the body of an ox ; but the proud king might be seized with so deep a lycanthropie , as to fancy himself to be so . besides this , we often see men laboring of very sad and violent diseases , as convulsions , madnesses , and such like , and some will bite their tongues and flesh , some make fearful outcries , and most hideous shriekings , some toss themselves violently from one place to another , some froth , gnash with their teeth , and draw their faces into strange and ghastly figures . all which though proceeding from natural causes ; yet the vulgar is ready to believe there is something more in the case . and that which doth more confirm them in this creed , is either the want of able physicians , or their inability to employ them ; for they are seldom so charitable as to make any more recipe's , than they receive guinies . and so the poor people are forced to go to some sorry emperick , who 't is certain , will do them no good , and upon that disappointment , to some cunning man , who will do them less . nay , it has sometimes happen'd , that honest persons have been apprehended , arraigned , and condemned , through the advices of such men ; for in these cases , it is observable , that a small matter will beget suspicion , and upon this multitudes of proofs shall be muster'd up , and so by a ready climax , the poor people are hurried up to the gallows it self . such are the miseries on the one hand , and the delusions on the other hand , of the superstitious , and ignorant multitude . chap. iv. that devils may do mischief to man or beast , without any association with witch or wizard . though we do not deny , but shall hereafter prove that there are witches , and necromancers , and such persons as make wicked contracts with the devil , to the ruin of their own souls , and the prejudice of others ; yet it is most certain , that the devil often does much evil of himself ( by gods permission ) without any association with any of his forementioned instruments . for being possessed with an irreconcilable malice against the welfare of mankind , he goes about continually seeking whom he may devour , laying hold upon all opportunities and advantages , whereby he may tempt or ensnare us , or disturb our peace , or endanger our salvation . thus in the begining did he enter into the serpent , while there was yet no witch to employ him . so when god gave him leave , he entred into the sabaeans and chaldeans , and stirred them up to rob iob of his cattel . he burnt his sheep also with fire , blew down his house upon his children , and killed them , and at last most cruelly tormented the body of iob , and affrighted him with visions and dreams , and this without any the least suspicion of witchery . to these examples we may add those , whom the gospels mention to have been possest in the days of our saviour ; and the herd of swine which by christs permission were driven head-long into the sea by a legion of devils . he does not always need to be set at work by his imps and associates . if god permit him to afflict us , either for our sins , or for the tryal of our faith , or patience , or any other vertues ; he is soon ready to execute his office , and to proceed to the utmost of his command . it is our happiness that he hath his chains of restraint , that his power is limited , and his malicious nature kept within its bounds , otherwise our condition were miserable , even beyond relief : he would not stand to tempt some , or more fully to contract with others ; but his first business would be utterly to destroy us all . thanks therefore be given to thee , o almighty iesus , who hast overcome the devil , and dost still reserve him in chains to the judgment of the last day . chap. v. that seeing men , or women , or beasts may be afflicted from some natural causes , or that some persons may on purpose counterfeit many things ; or that the devil himself may be the sole worker , people ought to be cautious how they ascribe their distempers , or troubles to witchcraft . there is nothing more common with men of shallow understandings and loose lives , than to ascribe every little cross , or unfortunate accident to witchcraft . it shall therefore be my business in this chapter to dissuade men from a practice so vain , and fruitless in it self , so dishonorable and displeasing to god , and so prejudicial to the health of their own souls ; and there are many reasons to convince them of this folly , as for example . st . the consideration of gods own hand afflicting us to bring us to the remembrance of our duties , and to call us to repentance and amendment of life , the power of natural causes , and the liberty which is sometimes given to satan without any association with a witch , as hath been shewed in the former chapters . dly . an approved truth by the experiences of all ages , that those , who never dream of witches , or ever regard them , are hardly at any time tormented or hurt by them : but on the contrary , such as live in suspicion of them , such as are afraid of them , or seek to please them with gifts , have commonly some mischief done , as the reward of their fears and jealousies . and truly the judgments of god in this particular are very just , in punishing them by the same instruments they stood in fear of , who have more awe for the devil , than confidence in god. dly . all do grant , which have any knowledge in the power of witches , that they work only by the devil ; for though themselves do threaten , curse , make images , and the like ; yet the devil is the great instrument that works the mischief . therefore the advice of saint iames is not unseasonable in this instance . resist the devil , and he will flie thee . resist him , and he shall have no power to hurt thee , either by himself or by the instigation of any associates . she may bid him go , but he cannot do till he hath leave from god , who will never grant it to hurt his own peculiar people ; nay , he will be as an hedge about all those that put their trust in him . thly . the manifold evils , which continually result from wicked practice , as st . it draws mends minds from the true fear of god , making them to stand in awe of the most wicked and wretched creatures in the world , the devil and a witch , than which nothing can be a greater dishonour to the creator , or more prejudicial to their own souls . . it bringeth honest and innocent people into suspicion and infamy , and the hatred of all the neighbourhood : for thus if the horse be sick , or the cow dead , or the plum-tree do not blossom kindly , some harmless old woman is suspected , all her words , postures and actions are most criticaly observed , and the most malicious reflections made of them , that the envy of man can invent . so the poor creature comes to be hated and abused , and revil'd by all that know her , and that infamy shall never be wiped off her and her generation , even by her most religious or innocent deportment of her whole life . hence the poor woman is made miserable all her life , and her family scandalous to succeeding ages , through the unreasonable fears and jealousies of foolish and inconsiderate people . but this is not all ; for it does sometimes happen , that the suspected ( though innocent ) is halled before authority , and her life not seldom endangered , sometimes taken away . the last argument is from this consideration , that the scriptures never ascribe our pains , vexations , anguish of body or of mind , losses of our goods , or any other cross whatever , to witches ; but to the hand of god , or to men openly and violently robbing , spoiling , or killing . where it may be demanded why , seeing there is such mention of witches , and sorcery , and the like , unlawful arts in the scriptures , they do not ascribe any harms to them , as men do in these days : and the reason is , for that the word of god doth never assign instruments to be set on work by him , which have not power in themselves to do what he employeth them about , whether it be angel , devil , or any other creature ; and to teach us that they are but satans slaves , and that it is not they , that do any , but that whatever is done , is the work of the devil . chap. vi. that there are witches . that there are witches , and such persons as from contracts with the devil have undertook , and seemingly performed some strange things ; ( though denyed by some sensual men of this age , whose interest it is , there should be neither heaven nor hell , and who have therefore proceeded from the denial of the soul , to the denial of spirits , and from thence even to the denial of the existence of god himself ) is yet deducible from several reasons . st . and first from the most ancient and veracious authority of the word of god , in its forbidding such diabolical practices , as in the first place . deut. . , , . there shall not be found among you any one , that maketh his son or his daughter to pass through the fire , or that useth divination , or an observer of times , or an inchanter , or a witch , or a charmer , or a consulter with familiar spirits , or a wizard , or a necromancer . for all that do these things are an abomination to the lord : and because of these abominations , the lord thy god doth drive them out before thee . from which words , it not only appears that there were those that worshiped idols , that gave themselves to diabolical arts ; but also that for these abominations the lord cast them out of the land , and introduced his own people the israelites , strictly charging them , that they abstain from such unlawful practices . for the ammonites caused their children to pass through the fire , not ( as some have supposed ) to kill them , or burn them : but only to pay a kind of adoration to that element . for ( as heurnius saith ) ignem in vr , chaldaeorum urbe , abrahami patriâ adorandum ponit , gravi poenâ in pertinaces promulgatâ . where yet there is no mention made of burning or killing . for who can believe , that solomon murthered little children , or cast them into the fire , because the scripture saith of him , colebat solomon astharten , deam sidoniorum , & moloch , idolum ammonitarum . and yet this unhappy custom hath so spread it selfe ver since throughout the whole world , that even in america , the brasilians do the same , as iohannes lerius in nav. bras . reports of them . and among christians also mothers did yearly cause their children to pass over the fire of saint iohn ; which custom , though condemned by a council held at constantinople , and proved by theodoret to have been derived from this custom ; is yet retained and practised amongst those of the romish-church . but to leave observations , and return to our intended business . we find in the history of the bible , the names and practices of certain witches and sorcerers , as particularly we have the names of those two so famous or rather infamous sorcerers of egypt . tim. . . dan. . . we read that nebuchadnezzar had dreamed certain dreams , at which he was much perplexed , and very desirous to know the interpretation of them ; he gave commandment to call the magicians and the astrologers , and the sorcerers , and the chaldeans , for to shew the king his dreams . so we have also accounts of other witches , as balaam , of iezabel and her witchcrafts . kings . . of manasses , who to the rest of his wickedness , caused his children to pass through the fire in the valley of the son of hinnom : also he observed times , and used inchantments , and used witchcraft , and dealt with a familiar spirit , and wizards . so have we relations of the sorcery of simon magus both in holy writ , and other authors of good credit , as act. . . eusebius his eccles. hist. which historian tells us how he came to rome in the days of nero , and how strangely he bewitched the people from the true belief by his magical inchantments , till undertaking to flie in the air , god was pleas'd , at the prayers of saint peter , to throw him down , in which fall he lost both his life , and reputation . to these proofs we may add , the practices of several witches mentioned in the word of god , as exod. . isaiah . . . ezeck . . . and this we read of those that went to them . sam. . . for so goes the story of saul , when he said to his servants , seek me a woman that hath a familiar spirit , that i may go to her , and enquire of her . and his servants said to him , behold , there is a woman which hath a familiar spirit at endor . and saul disguised himself , and put on other raiment , and he went , and two men with him , and they came to the woman by night . so also did balack send to balaam to curse his enemies . all these things were done , contrary to the practice of good iosiah , who , as the sacred records report , put away the workers with familiar spirits , and the wizards , kings . . . these are such evident proofs , that it is to me a wonder that any one , who believes the scriptures , can offer to deny the existence of witches , though there were no demonstrations in these our days , to evidence this so palpable a truth . chap. vii . of the ground of witchcraft , and of all the practices thereof . although some persons , who have not altogether denied that there is a certain kind of magick , will not yet be perswaded , that there is any contract with the devil ; we shall endeavour to prove that there are leagues and covenants made betwixt wicked persons and the devil . . the word chabor , which is an inchanter , signifies one joyned to another in league and society ; now we cannot suppose this league to be with any other than the prince of darkness , who cooperates with these his vassals , in their black and ungodly actions . . from the confessions of some of these miserable creatures , may be confirmed what we here go about to demonstrate . one cyprian ( whether the ancient father , or some other i am not certain ) avouches it from his own experience , who was himself once ensnared in an actual and explicit obligation with this black angel ; but afterward through gods mercy , was unloosed from thsoe destructive ties . so that as his experience in the practice of magick , rendred him a sufficient witness , his conversion to christian principles should engage us to credit what he says , to be unfeigned . and lastly , the privy marks and brands of the beast , found in several parts of witches bodies do confirm it ; as also the very copies of the bonds , wherein witches have confirmed their league and familiarity with their lord and master , of such an one speaketh mr. fox , where the bond was thrown amongst an assembly gathered together in prayer and fasting , for the deliverance of a young-man thus engaged to satan . but it may be objected , that such leagues and contracts are not needful , forasmuch as the renouncing of god , and giving ones self over to work uncleanness with greediness , is an implicit covenant with the devil ; and that therefore no such express ceremonies are necessary , for the holy scriptures say , that his servant a man is whose work he doeth , whether of unrighteousness unto death , or of righteousness unto salvation . to this i answer , that the devil , who has ever since his fall from his glorious dignity into the regions and power of darkness , and confusion , made it his business to bring mankind into the same state of damnation ; and in that he could not violate the most sacred deity in his own nature , he has gone about to deface his image engraven in the soul of man ; does delight to imitate god , yet so as thereby to oppose him : so that as god makes a covenant with his , so will the devil with his ; as god hath his seal of covenant , so will the devil have his mark ; as god confirmeth his by blood , so will the devil have blood to ratifie the covenant , which he and his do make . hence the learned have observed , that in the times of ignorance , when the devil had dominion in the world , and through gods permission led captive mens minds in the dark mazes , and maeanders of superstition and idolatry ; those devil-idols in their names , had some resemblance to the divine attributes ; and also most of the rites and ceremonies used in the solemnities of those pagan gods , were in some measure ( though not obvious to each capacity ) conformable to the divine institutions injoyned to his people the iews . a second reason of such contracts may be , thereby to aggravate the sins of witches , and thereby to engage them deeplier to do him service . for having led them on beyond hopes of mercy ( though that , as the rest of his principles , be but a fallacy ) they will be apt to wallow in all manner of beastial and sensual delights , and without consideration plunge themselves into a desperate confusion ; which conceit is increased and confirmed in them , when they remember how they have renounced god , and given themselves to the devil ; who by this means holds them fast , and animates them to rush on , as a horse into the battel , to their utter ruin and destruction . and though it is sadly apparent to all those , not wholly given over to a reprobate sense , that this malicious enemy of our souls , goes about seeking all opportunities to hurt us ; yet so sadly are these poor creatures stupified , that they do , festinanti equo calcaria adhibere , lay an obligation upon him that is ready at any time to attend them . hence is it that they need not much soliciting to a contract , forasmuch as they think thereby to secure themselves of his service , and have him always ready to prosecute their commands . this is that which disposes them to the reception of such agreements , giving them ( as they fondly conceit ) superiority over that mighty spirit that rules in darkness , though on the devils part it extends no further , than to a short compliance with their humours in order to his detaining them from works of repentance , and a retrospection into their own wicked and wretched condition . now although upon consideration of the infinite loss accruing to men from such actions , it may seem strange , nay almost incredible , that they should be wheedled into such pernicious extravagancies ; yet if we have respect to the lamentable propension of humane nature , to that which is contrary to the heavenly injunctions ; and to the sinful follies proceeding from such propension , it may be sufficient demonstration to enforce us believe this assertion ; that there are such persons as ( besides that indirect and unwilling homage which is paid ever since the loss of integrity ) do tie themselves in spontaneous indentures to the grand master of confusion . no wonder then if the devil catch those that greedily come unto his bait , since his wiles and devices are oft too powerful over the most righteous and holy ; does he not many times lie at lurch , and ensnare those who make it their business to watch against him , and if he dares come into the most sacred places of devotion and piety , to molest , no wonder if he domineers amongst such debaucheries and impiety as is usually found in these covenanters , who are such as are involved and swallowed up in earthly thoughts and meditations , having lost the sense and knowledge of divine mysteries ; being given over of god unto satans temptation . how can they then resist ? man is weak ; satan is strong and subtle , of great experience in serching out and prying into the several humours and inclinations of men , and by his great skill enabled to make his approaches to 'em in such a manner , as is most agreeable to their humours . he can insinuate himself into their very thoughts , filling them with conceits and high imaginations ; making them grow excessively proud , luxurious , and ambitious , desirous of vain knowledge ; tickling them with pride of having spirits at their beck , to tell them strange and curious things ; acquaint them with the nature of diseases ; and work miraculous and unusual feats , not practicable by others ; as also to supply them with what is satisfactory and pleasant to their unruly exorbitant passions . there is one thing especially , which has caused many to give themselves over to the devil ; that is , the desire of revenge . many examples may be had in authors of this kind ; wherefore i thought it needless to trouble my self about setting them down . no wonder then if such disorderly , violent , inconsiderate persons , so greedy of attaining their ends , so wholly estranged from all goodness ( as these who are the subject of our discourse usually are ) should seek for means to the devil , to enjoy their inordinate desires , as regarding more the satisfaction of their present will , then respecting their future state after death . all these things duly considered , it is not strange to think , that a man or woman may be so seduced as to revolt from god , and make a solemn covenant with his , and their utter and profest enemy . chap. viii . that besides the forementioned open and express league , there are certain practices used by witches , which imply a compact without any form of words . though the practices of those miserable caitifs , who do , conceptis verbis jurare , to fight the devils battels , be so abominable , that no man , not wholly destitute of grace , but abhors them ; yet there are another sort , not lookt upon with so much detestation , which ought to be as much detested , as lying under an equal pressure of guilt with the former . i mean such as not being in actual league with satan , perform such acts of witchery , as do in a covert manner imply a league , and homage due to their black master . these are such as we usually call white witches ; a sort of sots who being gull'd , and having their understandings debauch'd by superstition , do evil that good may come of it , that is , use charms , spells and incantations ( all which are of no force without the cooperation of the devil ) to remove distempers , and do certain feats in some measure useful to mankind , yet of pernicious consequence to themselves . it may be objected , that 't is not probable the devil will attend those his immediate servants without some security , that they shall continue his . to this i answer , that they being something queasie , and not able altogether to relish the open blasphemy , and impiety the others run into ; he is contented to deal with them after another manner , and so lets them think themselves loose , whereby he holds them the closer to him . he lets them make a shew of religion , go to church , hear the word , and otherwise imploy themselves about seeming good things . and 't is indeed a main policy in the mystery of iniquity , to appear in feigned colours . for if a man or woman delight to use superstitious forms of words , and think there is a secret power , and force in herbs , minerals , or the like ; and in using them , desireth in heart to have the thing effected ; the devil ( who is ready to seize his prey upon any occasion ) to comply with them , seconds their designs with success : and so there is a secret compact , for they have desired , and he hath consented , and wrought the business too . therefore those that do such things are in a kind of league with the devil , though ignorantly they think otherwise ; and as those which in christs name cast out devils , though they openly followed not christ , yet finding success in their attempts , were not against christ , nor likely could speak ill of his power , by reason of their secret and implicit faith , and covenant with christ : so these kind of persons finding their practices succesful , are not against satan , nor can lightly speak ill of his working power , because of the secret and implicit league they have with him ; more especially , because of the profit , they find insuing to them thereby . and so he rests satisfied with this thought of them , that they will be surely his , because they are not against him ; as also he lets them please themselves with hopes of gods mercy . for that in thus doing , they suppose they sin not , nor are in danger of the devil , nor under gods wrath , as are the others , who are profest and direct votaries of the black saint that rules in the children of disobedience . chap. ix . the reasons and grounds of witchcraft further debated on . that there are witches , sorcerers , aud such like , may be observed from what hath been said in the former chapters ; also that there are leagues and obligations , both express and tacit ; now for a further confirmation , let us a little observe , what force or efficacy there lies in natural things . that which philosophers affirm of nature , how she abhors a vacuum , may well mind us of the wonderful connexion , and strict ties wherewith the things of this visible world are linkt together amongst themselves , and the secret relation that is betwixt these and the intellectual world , and of this cum archetypo . this being observed by the aegyptians , they called nature magick , by reason of the efficacy it has , in attractu similium per similia , & convenientium per convenientia . this attraction , or mutual coherence of superior with inferior things , the graecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we have englished sympathy . so the earth ( to explain it ) agrees with the water in that they are both alike cold ; the water with the air in moisture ; the air with the fire in heat ; the fire with the heavens in purity of substance . nor is the fire joyned with the water but by the air ; nor the air with earth , but by the water : stones and mettals have quid commune with herbs and plants , these with animals , animals with the heavens , the heavens with intelligences , these with the divine attributes , and with god himself , by whose image or similitude all things are made . the universe is the image of god , man the extract or epitome of the universe , sensitive creatures of man , vegetatives of sensitives . again , plants agree with brutes in vegetation ; brutes with man in that they are both sensitive ; man with angels in intellectuals ; angels participate of immortality . divinity infuses it self into the mind , the mind is communicated to the intellect , the intellect to the will , the will to the imagination , this to common sense , common sense to the senses in particular , and the senses to the things sensible ; and such is the coherency of nature , that every superior power communicates it self to the inferior , by a continued series of mediums ; and every inferior being participates of the highest , by being linckt to the middle beings . so that , as things being disposed into so wonderful order , into a capacity and possibility of effecting many things so remote , and unusual to what commonly happens , should teach us to be cautious how we ascribe whatever is something strange , to witches and magical operations ; so it may confirm us , that what is related concerning the practices of these wicked people , is nothing but what is credible enough to be brought to pass , considering the great power of these spirits , and the promptitude of nature to strange effects . for 't is the opinion of cornelius agrippa , that spirits are easily induced to obey the dictates of witches and wizards , when they make use of charms and incantations . to which alludes virgil , where he says , carmina vel coelo possunt deducere lunam . no marvel then if the devil insinuate , and twist his power into the operations of nature , when he is sought unto , who is ready enough to dance attendance , though not desired . magicians affirm , that with certain ingredients , having a sympathy with supernatural things , rightly disposed debitis circumstantijs , partim physicè , partim astronomicè , devils may be drawn to have commerce with men . which is also the opinion of iamblichus , proclus and synesius , and of the whole platonick school . and mercurius trismegistus tells , that an image made up of some certain things peculiarly consecrated to such a spirit ( they have names for them too ) has been actuated by some daemon to perform most actions of the animal life , as to walk , eat , drink , &c. st. augustine affirms the same in libro octavo de civitate dei. a stone which is found in the eye of an hyaena , holden under the tongue confers the faculty of divination . the stone called selenites does the same . the stone synochitis will hold a spirit raised up , so that he cannot depart till licence from the magician . xanthus the historian tells of a young dragon , that was restored to life by a certain herb applyed to him by the old one ; and that the said herb wrought the like cure upon one tillo . and iuba tells likewise of another man in arabia , that was restored to life by the efficacy of herbs . it is to be observed , that it is not my design to ascribe every thing that happens praeter vulgaria , to the working of the devil and his ministers , since nature is so prevalent as to shew miracles : but to inculcate to my reader , that since nature is so strong of it self , the votaries of satan may play such feats , as makes them both admired and feared ; being aided by him , who has for many thousand years made remarks , and collected the experiments of this so self-powerful nature . hence have witches power to hurt not only in outward goods , or in our bodies ; but they can work alterations in the mind too , by spells , medicines , and fumigations ; stir up to love , hatred , mirth , sorrow , vex to madness it self . many instances might be brought to confirm what i say , but i think it needless to produce examples : i shall therefore only endeavour to speak something of the manner how the devil , at the instigation of witches , enters into the bodies of men or women , and of the symptoms usually attending the possest . first then for the manner . the devil is wont before he enter into a man , to appear to him in some frightful , deformed shape , uttering some strange and uncouth noises , whereby he discomposes the mind of the man to whom he appears , and disturbs his reason , working a confusion and disorder in his intellectuals ; and after having so done , enters into the soul , now made a chaos fit for the reception of him who is the grand author of irregularity . this he most what does in the night , or in dark , shady places , frightful by reason of their horrid solitariness . he enters into the possest thorough the nose , or mouth , or ears , like a thin subtle wind , or a mouse , or some such little animal ; sometimes in their sleep , producing in their imagination terrible dreams , and so continuing those devilish phansies in them , when the vitals are disentangled from the bonds of sleep , sometimes his entrance is accompanied with a chilness , and stupifying cold through the whole body . the effects which unclean spirits produce in these demoniacks , are noted unto us by holy writ ; which are as follows , they sometimes make them obstinate and disobedient , backward to all that is good , and very desirous of doing mischief to them , whom the devil stirs them up to hate ; as appears by saul in the first book of kings . chap. . who continued obstinate in persecuting innocent david , all the days of his life . sometimes they make them lunatick , as in matthew . he did his son , who came and prostrated himself to our blessed saviour , saying , lord have mercy on my son , for he is lunatick . some are made dumb , as appears from the th . chap. of st. matthews gospel , where 't is mentioned how one spoke to our saviour , saying , master , i have brought my son unto thee , who is possest with a dumb spirit ; as likewise from st. luke , chap. . others they deprive of sight , as mat. chap. . others are torn and tortured in their bodies , and pine away ; are brought into fury , so as to fall violently upon any they can come to : some are struck with infirmities uncurable by any natural means , and of this sort was that woman , held with a spirit of infirmity eighteen years , healed by the great physician of our souls , christ iesus . luke chap. . thus may be observed , both from sacred and profane authors , the frequent and lamentable mischiefs inflicted upon poor man by the devil , both in entring into and possessing their bodies , as these before alledged ; and in the external assaults made upon their temporal goods , of which the history of iob is a sufficient testimony : as also by his mediate practices , performed by his vassals the votaries afore-mentioned ; whom indeed , he more frequently imploys to execute his fierce wrath upon men. what power these have to do mischief , isidore tells us in lib. . etymologiarum . cap. . where he says , malefici dicuntur ob facinorum magnitudinem . hi elementa concutiunt , mentes hominum turbant , & sine ullo veneni haustu , violentiâ tantum carminis animas interimunt . chap. x. the signs whereby one may discover whether a party be possest or bewitched . that wicked spirits have power to vex and disturb men , we have proved before by divers examples ; as also cursorily shown the manner and most notable effects of such practices : i now intend to say something of the symptoms , whereby it may be known whether the distresses wherewith a person is afflicted , ought or can be ascribed to natural causes , or proceed from the supernatural operations of the devil , and his ministers . these supernatural operations are reducible to two heads ; either to the immediate working of satan , or to the mediate of witches . for the first , as it is unusually , so is it the more discernable when it happens , the parties thus effected being tormented with such paroxysms , and violent motions in their bodies , as cannot but give us to understand , what is the lord of that misrule , of those stupendous gambols . as to the second ; those perturbations and mischiefs occasioned by witchcraft , are not so pernicious , as being more twisted and assimulated to natural effects . hence many diseases and calamities , which do owe their original really , and truly to the impiety and revengeful dispositions of witches , are mistaken to be nothing but the disorder of the natural humours of the body , or the casualties of fortune , or rather crosses designed to befall , by foreseeing fate . but to go on with our intended discourse ; when learned physicians can find no probable reason or natural cause of such grief , pangs , and violent vexations as the patient does endure , it may lawfully be concluded that the devils finger is there . persons bewitched have sometimes a great swelling and heaving in the belly , thence passing to the throat , ready to stop their breath ; set their teeth together , shake sometimes the leg , sometimes the arm , sometimes their head ; will hold their arms or legs so stiff , that they cannot be bowed . as also when no rules of art or experience can do good , but that the disease grows worse thereby . when the distressed vomit up crooked pins , iron , coales , brimstone , nails , needles , wax , lumps of hair , knives , and such like , which are noted to come from several persons , as witnesseth one doctor cotta , and produces witnesses for the same ; so delrio , lib. . par . . quest . . sect. pag. . other symptoms i find set down by hieronymus mengus in a treatise called fustis daemonum , lib. . cap. . potissima ( inquit ) signa demonstrantia hominem esse maleficiatum , sunt cordis , & oris stomachalis constrictio . aliqui puncturas in corde sentiunt , acsi acubus pungerentur , quibusdam cor eis corrodi videtur ; alij in collo & renibus magnum dolorem sentiunt : aliquibus ligata est vena generationis . quidam ex indispositione stomachi , quicquid ad sustentationem comedunt vel bibunt , per vomitum emittunt . aliquibus ventus frigidissimus , tanquam flamma , per ventrem discurrit . these being the most remarkable signs , i shall not trouble my self , or my gentle readers patience with inserting what delrio , boissardus , cornelius agrippa , and other learned authors say in this matter ; what i have here said being ( as i suppose ) sufficient . chap. xi . that witches are not to be sought unto . the conclusion of the whole work . though some have made use of that common distinction of good witches and bad , to encourage themselves , and make some pretences for their recourse to those unlawful means , yet therein they do but deceive themselves ; forasmuch as all sorts of witchcraft and divination are forbidden by the holy scriptures . it is expresly forbidden , levit. . . and in saul we have an example hereof , who added to his sin of disobedience , that of enquiring at one that had a familiar spirit ; yet the profit he received was ( but what is gotten by such as forsake the only true god , and run after lies ? ) the knowledge of his own and his sons destruction . learned men of all sorts , generally condemn this running to wizards , as st. augustine in libro de civit. dei ; king iames in his daemon , lib. . cap. , st. basil , st. chrysostome ; nay hippocrates an heathen ; some schoolmen hold it to be an apostasie , as aquinas , bonaventure , albertus , and the edicts of emperours , and all learned divines in our days hold it unlawfull ; the dead by writing , and the living vivâ voce in their sermons . nor is it at all consistent with reason , to assert the lawfulness of enquiring of witches , or using of necromancers . for god who by his eternal wisdom created the world at first , does still by his power preserve the works of his creation , and provides for every man , according to that station wherein he sees it convenient to set him ; he has given him such opportunites , as to make himself happy if he please . has taught him to limit his affections and appetites , and mark unto him the race wherein he is to perform his course ; and so ordered , that the restraints are void of all unsweetness , and that a man is never more a captive , than when he lets himself loose to carnal delights . so that a man in using the said practices , does ipso facto declare himself a rebel against the king of heaven . nor is this ever put in practice , but by such as have given themselves over to the things of this world. will any man seek for revenge against those have displeased him , at the devils instruments ; that remembers who it is commands us to forgive one another our trespasses ? or inquire of what is to come , that believes we ought not be solicitous for the morrow ? the arguments brought for the lawfulness of consulting with such as have familiar spirits , are so weak and frivolous , that i shall not trouble my self to answer them , but only desire my reader to take notice , that this discourse was writ for no other purpose , than to confute some atheistical persons , who under the maintaining of that position , that there are no witches , mask their disowning of all spiritual beings ; and by consequence would take away all religion , and worship of a deity out of the world , whereby they might the better deceive their own souls , and run on in all sensual and brutish pleasures . the end of the first part. the second part , being a discourse of the impostures practised in judicial astrolocy . london , printed in the year . a discourse concerning astrology . chap. i. of the original thereof . that astrology , which in our days by its being mixt with so many superstitious fopperies , is become suspicious and almost ridiculous , was at the first a thing of great value , and worthy of the greatest consideration , may be concluded from the acceptance it found with the most famous men in the very infancy of the world ; we may ascertain our selves , that it was in use before the deluge , from genesis , where 't is said that noah enterd the ark on the seventeenth day of the second month , and came out again ( the waters being gone from the face of the earth ) upon the th . day of the second month , in the year following . that it is of great antiquity cannot be denied , but who was the first author of it is uncertain : yet its credible that it begun at adam , and was continued by his son seth , and communicated to posterity ; in reference to which opinion , is the story of seth's pillars ; which pillars were made ( by reason of what they had heard from adam , ( viz. ) that the world should be twice destroyed , once by water , and afterwards by fire ) to preserve the sciences to them that were to replenish the earth after the deluge . one of which pillars was remaining in iosephus his time , as himself testifies , in lib. antiq. cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but whether this of the pillars be fabulous or no , it matters not ; it is probable enough that it was found by the ancients before the floud , whose lives usually extended to some hundreds of years , a thing very requisite to the perfection of astrology ; nor was it ( considered in its purity ) a study unbeseeming those noble spirits . in favour of this opinion may be alledged that of iosephus in cap. . lib. . that enoch left a treatise of astrology , or ( astrology being taken after the modern distinction ) of astronomy ; which treatise is yet extant in the kingdom of the queen of sheba . tertullian quotes it in the th . and th . books de idololatriâ , and in the book de habitu muliebri . cap. . where he proves by many arguments , that those books are not spurious ; and answers the objections that may be brought against it . now although the testimony of so learned a man as tertullian , may stop the mouths of all such as out of sceptical humour may doubt the verity of what has been said ; yet considering the great propension of some in our days , to overthrow what ever sound doctrine has been taught by the seniors , aswell in knowledge as in years , i shall endeavour to prove the antiquity of this most noble science by force of reason . . 't is not to be doubted that adam , both by reason of his converse with angels , and his great insight into the intellectual world ; as also by his great knowledge of this visible world , which render'd him capable of distinguishing things , and giving a name sutable to the nature of each thing ; could understand the nature of the heavens , and those splendid bodies there placed . so that if the beauties of those caelestial bodies were created to be subservient and significant to the microcosm , it is most certain , that the first father of mankind , understood it . . the wise and ever-true god , who has made every thing good , and made nothing that was not to be of some use to man , did certainly never design that glorious and resplendent part of the world , to be for a gazing-stock only , and not have operation or influence in the universe ; but to be a general moderator , and govenor of the most material actions of mortal bodies ; as he has reserved to himself the disposing of that pure substance mans soul. and such was his love to mankind , that he would teach a way whereby they might recover part of that knowledge was lost in the first mans fall and disobedience . and so that they might not be altogether involved in darkness , and obscurity of what was to come , he taught them to read in that great volume , the chief contingencies of their life . that what i say is probable , and not an idle whimsey of some melancholick brain , is manifest from the common opinion of learned men among the iews , greeks , and latines , and others , who call the heavens a sacred book , wherein by those capital letters ( the stars ) may be read the events of things below . the learned origen , upon this place of genesis , et erunt in signa , affirms , that the stars were placed in this order in the heavens for no other end , but to shew , by their diverse aspects and figures , whatever is to happen while the world indures , aswell in general as in particular ; yet not so , as that they were the causes of all these things : never any such thing came into the thoughts , much less into the writings of this learned man. for as the prophecies that are written in books , are not the causes of those events , which they foretel shall happen , but only the signs ; so may the heavens be ( says he ) very justly called a book , wherein god hath written , all that is , hath been , and hereafter shall be . and for confirmation cites a passage out of a book called , narratio ioseph , wherein the patriarch iacob , giving his blessing to all his children , upon his death-bed , says , legi in tabulis coeli , quaecunque contingent vobis & filijs vestris : whence the same origen concludes on this question , vtrum stellae aliquid agant ? that some mysteries may be assuredly read in the heavens ; by reason that the stars are disposed and ordered there in the form of characters . iulius syrenus has undertaken the defence of this doctrine , and holds it a most safe and true opinion . st. augustine lib. . contra manichaeos , cap. . has this expression ; neque in illis corporibus caelestibus hic latere posse cogitationes credendum est , quemadmodum in his corporibus latent ; sed sicut nonnulli motus animorum apparent in vultu , & maximè in oculis , sic in illâ perspicuitate ac simplicitate caelestium corporum , omnes motus animi latere arbitror . all the platonists in a manner were likewise of the same persuasion , and this is the reason that porphyrie assures us , that when he had resolved to have killed himself , plotinus who had read his intention in the stars , hindered him from doing it . to the same purpose is that of orpheus , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — certus tuus ordo immutabilibus mandatis , currit in astris . amongst the modern men , flud has this expression in his apology for the rosie cross men , in coelo ( inquit ) inserti & impressi hujusmodi characteres , qui non aliter ex stellarum ordinibus conflantur , quàm lineae geometricae , & literae vulgares ex punctis , superficies ex lineis , corpus ex superficiebus . postellus gives us this account of his own experience in this matter , in these words ; si dixero me in coelo vidisse , in ipsis linguae sanctae characteribus , ab esrâ primum publicè expositis , ea omnia quae sunt in rerum naturâ constituta ; ut vidi non explicitè , sed implicitè ; vix ullus mihi crediderit : tamen testis deus , & christus ejus , quia non mentior . after the deluge , and the scattering abroad of the nations through the whole earth , the study of astrology was likewise dilated , and become common to many nations : so that they not only vied one with another in the accurateness and perfection of skill , but also about the invention of it ; every one desiring to ascribe the invention of so noble a science to their own country : but 't is most probable , nay in a manner certain , that they of asia , ( considering that adam was there made , and that noahs arks rested upon a mountain in that part of the world , from whom the face of the whole earth was inhabited ) were they who first improved this study . nor is it reasonable to think that the asians , who were setled in a residence , and had both motives and opportunities enough , should let the africans or europoeans outstrip them in the invention of arts , who were cumbered for many years in finding out convenient habitations , and in defending themselves from the incursions of their troublesome neighbours . amongst the asians the chaldaeans challenge priority in this mater , and glory of instructing other nations herein , according to which is that of herodotus in euterpe : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. the graecians learned of the babylonians or chaldeans the doctrine of the poles , and of dividing the day into twelve parts . likewise didorus siculus in the third book of antiquities , testifies of the chaldaeans , that by long observation of the course of the stars , they found out their nature , and foretold things that were afterwards to come to pass ; tully likewise in primo de divinatione ; principio ( inquit ) assyrij , ut ab ultimis auctoribus repetam , propter planitiem magnitudinemque regionum , quas incolebant , cum caelum omni ex parte patens , atque apertum intuerentur , trajectiones , motusque stellarum observaverunt . nor is it meet that we forget abraham , a man so highly approved of by god , who was a chaldaean , and the chief astrologer of the east , of whom berosus , as eusebius says , spoke in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . decimâ vero post diluvium generatione apud chaldaeos erat vir justus , & magnus , & coelestium habens experientiam . i. e. in the tenth generation after the floud there was amongst the chaldaeans , a just and great man , one well skill'd in the heavens ; which no doubt is meant of abraham , who was so famous in respect of the great sway he bore as a nobleman ; but more especially for his piety , and sober manner of living , and his miraculous and conspicuous preservation in all dangers , by the immediate hand of providence . abraham learn'd of his father thare or terah , which is the opinion of philo in his book of nobility , where he writes thus of abraham , and his father thare , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . primus parens iudaeorum chaldaeus erat natione , patre prognatus dedito syderali scientiae , uno ex ijs , qui circa mathesin versarentur . where by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant thare the father of abraham . now although we ought to look upon the chaldaeans as the first and most eminent in this faculty , yet we are not to look upon them as the sole monopolists of sydereal knowledge ; the bactrians will put in for a share , and say , that though they did not first lay down the rules , yet they improved them as high as any ; witness their so famous zoroaster , who as iustin tells us , in lib. primo epitomes trogi , primus magicas artes dicitur invenisse , & mundi principia , siderumque motus diligenter observasse : and was doubtless as expert in this reading the starry book , as the greatest chaldaean of them all . the aegyptians learned from the assyrians , and had the same convenience for the business ; that is , a plain champaign country , and an air seldom or never overcast with clouds , or vapours to hinder the eye from viewing the motions of those glorious bodies . 't is the opinion of vossius in his book de quatuor artibus popularibus , that abraham brought it amongst them when he travelled into that country ; but however it was , they proved so good proficients , as to invite the graecians to come into their schools for instructions in this , and other curious arts , as theon alexandrinus upon aratus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : i. e. the graecians received these arts from the aegyptians and chaldaeans . and as pride is still fatal to great parts , the aegyptians puffed up with their learning began to be ungrateful , and kick at their masters the chaldaeans , they thought themselves more skilful , and would have the credit of invention to themselves ; on their side was diodorus siculus , who to make the story plausible affirms , that babylon is a colony of the aegyptians , first planted by belus the son of neptune and lybie , who erected a colledg in babylon , and set scholars therein to study astrology , as they did in aegypt . yet diodorus siculus is to be suspected , as being too great a favourer of the aegyptians ; and another thing which makes this opinion invalid is , that the egyptians can produce no observations before alexander the great ; whereas the chaldoeans can prove theirs to be of far greater antiquity . the arabians too were skill'd in astrology , as may be gathered from chap. . verse . of iob , where mention is made of the pleiades , orion , and arcturus . the aethiopians were not ignorant of the stars and their different influences , for which they were beholding to atlas king of mauritania , who is said to have lived about the time of ioseph the patriarch , or as others , about the time of moses ; and was so excellent in this study , that the poets feigned him to bear up heaven with his shoulders . having traced astrology through asia and africa ; we will now bear it company into europe , and see , by whom it was first taught in this part of the world , which is not inferior to the other for curious knowledge . though learning be never more disturbed and eclypsed , than where a country is embroyled in war , mars his drum being too obstreperous for the sweet lays of the muses , yet 't is observable that it follows the victor , and delights to fix her seat where the sword has drawn a place of defence to secure her from the affronts of those that desire to enjoy the liberties and conveniences others have in lawful possession . it was then learning began to flourish in greece , when they had by their prowess awed those that before lorded it over them . and though it may be observed , that they were not altogether ignorant in astrology , but had some glimpses thereof at the time of the trojan war , from homers telling , how achilles his armour had stars engraven on it by vulcan ; as also from the story of endymions being loved by the moon , which was occasioned from his observations concerning the moon ; as also phaethons guiding the chariot of the sun , from the like occasion : the stories of orion , and perseus , and orpheus his harp , being made stars , all which only intimate unto us , their skill in the course of the stars ; yet 't was never improved to any considerable height till thales . before his time , they had only so much knowledge therein , as to know the seasons of the year , and the rising and setting of some remarkable stars ; such an astrologer was hesiod , and such plato calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men only indued with the little rudiments , and unacquainted with that accurateness which thales brought in ; of whom diogenes laertius gives this account in vitâ thaletis ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. most are of opinion that thales was the first that studied astrology ( in greece ) and observed the course of the sun , and taught the reason of the eclypses , as eudemus says in his astrological history . anaximander milesius was the scholar of thales ; he taught that the earth was the center of the world , and that it was round , observed the tropicks , and equinoctials , and taught to know the hours by the shadow of a gnomon . scholar to anaximander was anaximenes milesius , who found that the moon borrowed her light , and that the interposition of the earth betwixt her and the sun , was the cause of her several phases . after anaximines , was anaxagoras clazomenius , who taught that the moon had in it hills , and valleys like the earth , and that it was habitable ; that the milky-way was made by the reflection of the sun-beams ; that comets are a mass of sparkles , proceeding from the stars by reason of their swift motion , collected into one body ; that the sun was a round , fiery-ball , bigger than all peloponnesus ; that the heavens consisted of stones , which yet do not fall , by reason of that extraordinary circumgyration . in the second year of the seventy eight olympiad he foretold , that one of those stones should fall from heaven , which ( they say ) came to pass by the river aegos in thrace ; how much he was addicted to the study of astrology , may be gathered from this ; one asking wherefore he was born , he answer'd , to contemplate the sun , and moon , and the heavens ; to another , rebuking him for neglecting his temporal affairs , and asking him if he did not care for his country , he said , yes i do , ( pointing with his finger towards heaven ) that is my country . pythagoras is accounted chief of the italian sect , and taught in italy at the same time as anaximenes did at miletum : he is said to have first observed the obliquity of the eclyptick ; he taught that the earth moved about the sun , betwixt mars and venus . after him was democritus the abderite , and empedocles agrigentinus . about the first year of the eighty seventh olympiad flourished meton , the son of panthias , who corrected the calendar , and found out the circulum decennovennalem , which we call the golden number ; of whom festius avienus . illius ad numeros prolixa decennia rursum adjecisse meton cecropeâ dicitur arte , inseditque animis , tenuit rem graecia sollers protinus , & longos inventam misit in annos . whereby is meant that meton added ten years to the computation of harpalus , who made tables for eight years only . this period of nineteen years was approved of by euctemon and philippus , as best reconciling the differences in the sun and moons revolutions . eudoxus the son of aeschines a cnydian , a famous geometrician and astrologer , opposed the period found by meton , by one of eight years , but to no purpose . the multitude of commentators upon aratus , will not permit me to leave him out of the roll ; he wrote in verse the time of the rising , and setting of the stars , and gave rules to know what temperatures of air would be upon the different aspects and positions of the heavenly bodies . about the time of ptolomaeus philadelphus , conon flourished , who collected the eclypses of the sun and moon ; and it was he that first gave notice of the star called berenices hair , as catullus says in his poem de comâ berenices . idem me ille conon caelesti lumine vidit , e bereniceo vertice caesariem fulgentem clarè , quam multis illa deorum non sine taurino sanguine pollicita est . about ten years after him , that is , about the hundred and fortieth olympiad , aristarchus samius was famous for his skill ; he followed the opinion of pythagoras , philolaus , and those who held the motion of the earth . about the same time flourished the famous archimedes , who made the flying dove , and the artificial sphere , wherein were motions answerable to that of the caelestial bodies , the artificial planets keeping correspondence with the natural . the study of the stars being now grown to a considerable height , wanted not admirers in all the succeeding ages , who imployed their parts and indeavours in these speculations ; and by their industry and good fortune , dayly added to the perfection of this art : it were easie for me to give you their names in order , as they appeared to the world , to these very times : but that not being so necessary , i shall only speak something of the progress it had , after the decay of the graecian monarchy , and then proceed to my intended discourse against the defamers , and blots to this noble science , the judicial astrologers . i begin with alcuinus , otherwise call'd flaccus albinus ; not that he was the first , who deserved to be taken notice of , but for brevity ; considering it would swell my volume to too large a bulk to name them all . he was born in england , a yorkshire-man , and was made deacon in the days of offa king of the mercians , and was by him , for his great learning , but especially for his skill in the mathematical studies , sent over to charles the great , and was by him honourably received , and staid with him in france . he got a grant for an university at paris , and taught the liberal sciences there . he read astronomy to charles the great , and shew'd him the use of an ephemeris : 't was he gave the german names to the winds , by which our seamen at this day call them . this kings being delighted so much with astronomy , brought him into a good esteem with the then king of persia , who was addicted the same way , and sent him a dial for the planets , which was no less pleasant for the favour , than useful for the ingenuity of it . not long after lived maimon king of the saracens , who caused ptolomies system to be brought in again , after it had been a long time neglected . and contemporary with him , was the famous albumassar the arabian . in the year one thousand four hundred and eighty , flourished marsilius ficinus , at first a great favourer of judicial astrology ; but afterwards reading that excellent treatise of picus mirandula's , concerning that subject , he recanted , being convinced of the fopperies thereof by the reasons of so learned a man. he was a great man in all learning , but an especial admirer of plato's philosophy . in the year one thousand five hundred flourished abraham zacuti , mathematician to emanuel king of portugal ; he left a perpetual almanack for the revolutions of all the stars . from the year of christ one thousand and five hundred , mathematical studies grew so universal , and well known in the christian world , that it is impossible to rank them in their order , the multiplicity of students bringing confusion into the history . i shall only therefore speak of the most renowned . and first , with ioannes wernerus a german , who was a most exact observer of the starry motions ; he wrote two books of the motion of the eighth sphere . contemporary with him was ioannes blanchinus , and about sixteen years after was ioannes staeflerus ; he taught the way to make an astrolabe , and wrote commentaries upon proclus his sphere ; he was sometimes master to philip melancthon , and inflamed that learned man with such a love to mathematicks , as endured to his very death . after him was henricus baersius , and iohn cario , both very eminent men , of which the first wrote a book of the composition , and use of the quadrant , the other of practical astrology , and ephimeredes for many years . in the year one thousand five hundred thirty six , nicolaus copernicus became eminent , one who revived many opinions that had for a long time been buried in obscurity ; of whom ismael bulialdus in his prolegomena's to phylosophical astronomy , gives this character , nicolaus copernicus vir absolutae subtilitatis , non solum observator fuit , sed etiam hypotheseos pythagoricae antiquae instaurator . per eum enim ex humanis cogitationibus exemptoe ptolomaicarum hypotheseon tricae , & circulorum multiplicium involutiones , & ad physicam simplicitatem revocatae sunt hominum mentes . after him was petrus apianus , lucas gauricus a neopolitan , and ioachinus fortius rithenbergius , commonly called sterck , who lived at the same time with erasmus roterodamus ; and was first moved to apply himself to study , by conversing with erasmus , and more particularly ( as himself confesses ) by reading that little treatise de ratione studij . in the year of christ one thousand five hundred and sixty , lived gerardus mercator , a man well read in astrology . many others there are , whom it is needless to insert , not that they were less deserving than others , but because these i have mentioned may serve to shew by whom , and at what times this science has been propagated . and though some may object , that i go against my self in thus playing the herald , and reckoning the ancestors of astrology ; and that it had been more advantageous to my cause to have sought to have proved , that none of ingenuity or learning had ever studied in these matters : yet let them know , that it makes much for me upon consideration , that none of these ever descended to these nonsensical fopperies , wherewith judicial astrology is stuffed full , and which has brought into question the more material points of the heavenly reading . nor have these fortune-tellers any more reason to boast , that so many worthy men have imployed themselves in contemplating the starry bodies , than the romanists to boast of st. peter , and the apostles doctrine , forasmuch as both of them have lost their art and religion with superstition and fopperies . chap. ii. a discourse concerning iudicial astrology . that curiosity is the epidemick disease of the mind , every man may experience in himself , and observe in others , which if it was not so , there had been no occasion of the present discourse . yet forasmuch as through the impudent rashness of some , and the serious simplicity of others , not only the stars , but also the votes and desires of men are reduced into an art , and made ( against their own nature ) foretellers of future contingencies ; it will not be , i hope , impertinent to our present purpose , to discusse the business , and to search out what solidity and truth there is in their opinions and tenets . which that we may do , i shall reduce my discourse to three heads . . a proposal of their principles , who are persuaded of the omniscience of the stars , and have given up their votes for judicial astrology . . an examination of those principles ; to see how their principles accord with reason . . a confutation of their false and erroneous opinions , not only in the smaller deductions and conclusions , but also in the very fundamentals . of which i do not intent to make a long treatise , but only briefly to touch at the foresaid method , and so have done . grand patrons and favourites of the affirmative ( i mean sticklers for judicial astrology ) were the priscillianists , spawned from the gnosticks ; who amongst other their prodigious errours had this , that the stars had especial and supreme influence and predominance over man , and taught , that the several parts of his body were in subordination to the twelve constellations : assigning to the head aries , taurus to the neck , gemini to the shoulders , and so of the rest , as you may be informed from every almanack writer , affirming that in good earnest , which the poets only spoke allegorically , or rather poeticà licentiâ ; introducing old atlas with the heavens on his shoulders , and his body finely spangled with stars . but to proceed to our present purpose ; their main arguments , and strong cables , the homerick chains wherewith they would pull down iupiter and the rest of the stars to the very earth , and imploy them as link-boys , to direct us in our very pilgrimage here upon earth , are reducible to these heads . . to places of scripture , seeming to make for their purpose . . to reasons which they bring to make good their party . . to experiments and observations , by which they would expect credit and consent to their art. first for places of scripture . those that are most urged by them are genesis . . where its said , luminaria caelestia a deo posita esse in signa . iudges . that the stars fought against sisera in their courses . also iob . canst thou bind the sweet influences of the pleiades ? or loose the bands of orion ? canst thou bring forth mazzaroth in his season , or canst thou guide arcturus with his sons ? knowest thou the ordinances of heaven ? canst thou set the dominion thereof in the earth ? that likewise psalm the . . the heavens declare the glory of god , and the firmament sheweth his handy-work . and above all , that of the star which appeared to the wise-men or magi , who came to see christ ; from all which places they would conclude , that the stars are signs of future events , and that diversly , according to their several aspects , conjunctions , and oppositions . the second rank of arguments , are such as are drawn from reason , which they form on this manner , as first , that there can be no other reason given of the vast number of wandring-stars . . there can be no reason given of the several motions , so many conjunctions , oppositions , trines and quartiles , or why a planet ( suppose ) should be sometimes in one sign , sometimes in another , now exalted in his dignities in his own house in full force and power , again sneaking amongst his enemies in some constellation , clearly contrary to his own natural inclination ; or why two or three planets meeting at the bull , or ram , or any other sign , should be very civil and sober , and all agree to one thing ; and on a sudden ( no body knows for what ) fall out and come to daggers drawing . . they say there is a strict coherence , and bond of amity betwixt the caelestial and sublunary bodies ; that the stars have certain influences upon the bodies of men , which prevail more or less according to their divers positions : for example , that those who are born in the interlunium , should be weak and subject to diseases ; and that those who are born when the moon is in conjunction with malevolent ill-natur'd planets , do either die presently , or are troubled with epilepsies at the new-moons : that physicians observe some diseases to increase or abate according to the several aspects and positure of the moon with other stars . they reason further , that considering it is undeniable that the stars have influence over the elements , it should be absurd to deny that man is exempt from that influence , since he does infallibly participate of the nature and quality of the elements ; this is for the body . that they swagger over his mind too , they argue thus ; the inclinations of the mind follow the temperature of the body , and that temperature of the body is altered and disposed of by the elements , the elements by the caelestial bodies , therefore 't is certain , that one may judge of the manners and inclinations of men by the stars . another reason they bring , is from the author of astrology , who ( as they say ) was seth , and his children , and that he , by reason of what he had heard from adam concerning the two-fold destruction of the world , wrote the fundamentals and principles of this science on two pillars , the one of brick , and the other of stone ; as also that moses and daniel were skill'd in all the learning of the aegyptians and chaldaeans , and were not reprehended for it from the mouth of god. the last file to patch up a plausible toleration for judicial astrology is , from experiments and observations collected by practitioners , and recorded by historians of very good credit and authority . the first is that of iulius caesar , written by suetonius , who being warned by an astrologer , to beware of the ides of march , and the time being come , and seeing no danger , as the prediction seemed to signifie , he jeered the artist , telling him that the ides were come ; who answer'd , they were indeed come , but not past , and the very same day was caesar stab'd in the senat-house , and dyed of two and thirty wounds . at the nativity of augustus , publius nigidius who had calculated it , cryed out , that the lord of the whole earth was then born , which made augustus favour the astrologers ever after , and caused the image of a goat to be set upon his coin , being born under that sign . thrasillus and tyberius walking together the emperour design'd to have thrown him down a steep place , and have slain him , but he coming near the place begun to tremble , look pale , and shew divers signs of horrour and amazment ; which being observed by the emperour , he asked what was the matter : the astrologer answer'd , he perceived some great danger very near him ; hereupon the emperor relented , and forbore to execute his tragical design . vitellius being yet a private man , the astrologers told him he should be emperor , and afterwards told him the day of his death ; for the emperor being displeased with the astrologers , commanded they should all depart out of italy by such a day : they cast out a paper or libel , wherein they desired him not to trouble himself with their going out of italy on that day , for he should then go out of the world ; which according to their praedictions proved true . xiphilinus in vitâ neronis , relates that when nero was born , the astrologers foretold that he should be emperor , and slay his mother , which also came to pass . many other experiments may be brought for the credit of astrologers , which i shall not set down , to avoid prolixity ; who has a mind to know them , may consult latin authors , and find to their content : these being of most validity i have taken notice of , partly engaged thereunto by my proposed method , and partly to avoid the censure of the adverse party , who might else have complained of foul-play . that we may in short lay down what is to be thought of this art in general , and its fundamentals , we must make a distinction between certainties and uncertainties , distinguishing them both from what is manifestly false , and examine what power the stars have over inferior sublunary bodies , how far this art extends it self ; and what is beyond the reach both of the stars and astrologers , and so we may come to know , what praedictions may be certainly had from the heavens , what only probably , and what cannot be known at all . from the stars , especially from the sun and moon , may be known the succession of day and night , the four-fold distinction of the year , remarkable alterations and changes of weather , as winds , rain , tempests , &c. also it cannot be denied , that the caelestial bodies have their influence and operation upon the elements , especially upon the air , so as to make it sometimes healthful and sweet , sometimes noxious and destructive . also that there several things , which have a particular dependance upon the moon , and those not only vegetatives , but also men , as may be observed from those we call lunaticks , which is thus effected . the devil who is of great experience and subtlety , chooses those times for the disturbance of such persons , when the humours flow abundantly in the body ( occasioned by the course of the moon ) and so insinuating himself into the humour , easily disturbs the imagination . astrologers may also give certain information of the periods and motions of the caelestial orbs , the distances , rising and setting of the stars ; the conjunctions , oppositions , and other aspects , of the eclypses of the sun and moon , because those things depend upon the regular and necessary course of nature . amongst those things which are only probable , and contingent or to be guest at , are particular alterations in the air , collected from the observation of certain changes , usually attending such an aspect of the planets , as also epidemical diseases ; all which are only contingent , because there may , besides those general and remote causes ( i mean the positure of the stars , ) occur several more immedate causes , which may disturb the iotherwise-natural effects . such are the interposition of some star in the aspect observed of a contrary nature , not known of by the astrologer ; the different qualities of countreys , and the diverse temperatures of the air , which may abate the influence , and perhaps change the nature of the effect . if astrologers err so frequently in their praedictions of the weather , and other things which depend upon natural causes , we may-confidently affirm , that those things which depend meerly at the will and pleasure of man , are such , as astrologers cannot at all judge of . to shew the vanity and idleness of this science , i shall make use of authority , both divine and humane , . reason , and dly . their own false observations and praedictions . as for divine authority , no greater argument can be brought against it , than that it is so often spoken against in holy scriptures , as in numb . . . where all manner of divination is forbidden , inquiring after that which is to come is forbidden , prov. . eccles. . . god by his prophet esaiah taxes the vanity of this art , and of those that are deluded by them , esai . . . . stand now ( says he ) with thy enchantments , and with the multitude of thy sorceries , wherein thou hast laboured from thy youth ; if thou shalt be able to profit , if so be thou maist prevail . thou art wearied in the multitude of thy counsels : let now the astrologers , the ; star-gazers , the monthly prognosticators stand up , and save thee from these things that shall come upon thee . god likewise commands the israelites , that they learn not the ways of the gentiles , and that they be not afraid of the signs of heaven , which the gentiles fear . god threatens confusion , folly , and destruction to such like , esai . . . next come the ancient fathers , who subscribe to the authority of the scriptures , and vote down this way of divination ; out of whose writings many things tending to this purpose may be gathered . nay so unreasonable and prophane has this science always been accounted that ( except a few brainsick persons , who have practised it ) it has been condemned by most grave and judicious men , and by the edicts of several heathen aswell as christian emperours , as also by general-councils ; see the acts of the first general-council of toledo , in which the priscillianists ( as i said before ) great favourers of this art were condemned and excommunicated . nor did this sort of men fare better with the emperors ; they were banished the city by augustus ; expelled out of italy first by tiberius , afterwards by claudius ; afterwards by vitellius they were sentenced to death : twice by domitian were they banish'd out of italy , as being a sort of men treacherous to princes , and faithless to those that trusted in them . there is also ( which ought to have been named first ) a law made by caesar to this purpose , if any magician , or conjurer , or soothsayer , or mathematician , or interpreter of dreams be taken within my iurisdiction , let him suffer punishment ; but if he be convict , and continue obstinate , let him be wrackt , and lanced according to his desert . likewise 't was decreed by honorius and theodosius the emperours , that the books of the mathematicians should be burnt in the presence of the bishops . thus much for authority of scripture and fathers ; now i come to the second particular , that is , reason . whereupon i thus argue , forasmuch as natural things and such as depend meerly upon natural causes , cannot be positively affirm'd , but only go under the notion of probabilities ; 't is not to be thought that contingencies and things depending upon mans will , ( and such are most wherein astrologers have to do ) should be hit of by their doubtful and fantastical rules of art. . if the stars have such praedominancy as is pretended , it must either be as causes , or signs ; but they cannot be causes , for that would infer a necessity of similar effects , which no man will either pretend to , or demonstrate ; nor can it be a causality , or to speak plainer , an inclining , but not a compelling power , that being of as bad consequence , for then how should partial and remote causes produce real and positive effects ? but if they be only signs , they must be either natural , or supernatural . natural they cannot be , since they can upon that score have no agreement with the things signified , nor proceed from the same cause : nor can they be supernatural , for then we ought to suppose an infallibility in the event . now as chymists and mountebanks use to flourish in oratory , and tell the credulous vulgar many fine stories of the temperature of the elements , of the proportion of qualities , and such like puzling terms , to wheedle an opinion of their skill into their auditors : so do astrologers lash out into large and extravagant encomiums of the heavenly bodies , urge the coherence betwixt caelestial and sublunary things , and tell fine stories that so many orbs , stars and motions were not made by god almighty to no end ; and after much proving of that which none denies , they descend to their particulars , their little casualties , and tie every mans fortune to some star or other . what ( say they ) shall we think that the most glorious part of the creation , in which ( as in a large expanded volume ) may be read the wonderful power and wisdom of god , was made to serve to no use ? or shall we set at nought those things which have so abundantly shewn forth their power upon the earth ? let us now descend to their master-piece , that is , nativities , and see what semblance of truth there is in it . they pretend to observe the very point of their nativity , and the places of the stars , which are fixed , which are erratick , in what houses they arise , which planets are in their exaltation , which not ; whether in a right triplicity ; whether in a masculine or faeminine sign ; what aspects , whether trine , or quartile , or sextile , or opposition , or conjunction ; and several other hard and conjuring terms . from hence ( say they ) it is easie , either by the planets considered particularly , or altogether , or with the signs of the zodiack , to collect the events of humane affairs , to describe a mans inclinations , and give an account of his good or bad fortune . now let us allow them this ( which is indeed more than they can prove ) that the fortunes of men are guided by the stars ; yet what midwife or astrologer , either can be so exact , as to know the very minute of a nativity , which is necessary to be known , forasmuch as in the space of one minute there is a vast and unalterable celerity in the motion of the heavens ; so that before the infant be wholly born , the constellation will be changed , and the head will be born under one , and the feet under another , which will ( if it was significant ) prove but cross fortune to the party . but supposing that this small moment of time do not disturb the signification of the horoscope ; how comes it to pass that twins are oftentimes observed to have such different fortunes , the one of them dying in their infancy , the other living to decrepit age : or one of them ( perhaps ) exalted to honours and dignities , and continually courted with opportunities of advancement , the other not able to get out of a mean and abject condition ; the one is inclined to peace , the other to quarrelling and disorder ; the one is strong of constitution , the other weak and sickly . a greater difference arises , if the twins be one of them male , and the other female : is it possible in such a case , that they should both have the same genius , and inclinations ? which ought according to these men , necessarily to follow . i hope there is no man but may be convinced of the vanity of this science , if he take notice of those that die in the field , men of different ages , born under different constellations ; yet all perishing by one common fate . were all the first-born of aegypt slain at the departure of the children of israel ; the aegyptians drowned in the red-sea ; the philistins slain by sampson ; the children put to death by herods officers , born under the same stars ? i think none will affirm it ; if not , why did they die by the same death ? are all that are born under saturn , melancholick ? under iupiter or the sun , princes and potentates ? under mars , souldiers or highway-men ? under venus , whoremasters ? under mercury , merchants ? i shall now come to answer those arguments which astrologers bring out of scripture , from reason , or experiments . first for scriptures : to that out of genesis , . . i answer , that they assume more than the sence of the words will permit ; for though it be there said , that god set the caelestial lights for signs of things necessarily depending upon their course and nature , yet it cannot thence be infer'd , that they are also signs of things meerly contingent , and proceeding from the different motions of mans will and appetite . to that of the stars fighting against sisera in their courses , i answer ; that by stars in that place ( according to some interpreters ) is meant angels , which is plausible enough , forasmuch as both are promiscuously called the host of heaven : or it may be said , that at that time they did not operate by a natural influence , but a supernatural and extraordinary power , god raising up an unusual effect in the stars , of causing tempests to the annoyance of those enemies of his people . in that place of iob so much by them insisted on , is nothing at all to their purpose : since it may with ease be turned against them , that it is to be understood , that no man can understand the statutes of heaven , but that god has reserved the knowledge of such things to himself ; besides , there is nothing said of the influence , and rule of the stars over mens minds or actions , nothing of the knowledge of future events , but only arguments of the divine wisdom , to convince iob of his weakness and frailty . and though it be said , the heavens shew forth the glory of god , and the stars declare his handy-work ; that makes not for them neither , the meaning of the place being partly the same with that last mentioned , ( viz. ) that casting up our eyes to those glorious luminaries , we may remember the power of god , who has made them all , and continues them in so wonderful and unerring courses . as for the star which appeared to the magi coming to christ , it was no natural but a supernatural star , having a motion contrary to that of other stars ; few will ( i suppose ) be so impudent as to affirm , our saviour was governed by the stars , that he who created , should be in subjection to his creatures . and though it appear'd at his birth , and usher'd him into the world , yet ( as st. augustine says ) non dominabatur christo ad decretum , sed famulabatur ad testimonium , nec enim subjiciebat imperio , sed judicabat obsequio . to make this an argument for their art would be an absurdity ; for if it had force and signification in his nativity , why had it not over all those born at the same time with him ? i hope they will not say , that they were all to share in the same circumstances of life . let us now examine their reasons , and see how they will stand trial. their first reason is grounded upon a false supposition , that there can be no other use for the stars , than to be characters wherein men may read their own fortunes . the second likewise , ( viz. ) that we know no other reason for the several motions , and aspects , is not good reasoning , for 't will not hold to argue from the negation of our knowledge , to the negation of the thing we cannot apprehend ; so that if we cannot find what a thing is for , we cannot justly cut it out a piece of service , and infer a necessity of its being design'd for that use we have devised to apply it to . the third reason from the cohaerence betwixt caelestial and sublunary things is no better logick ; for although they may sway the elements , yet there is no reason they should do so in things meerly contingent , and depending upon the will and slippery appetites of man : though iupiter , or mars , or any of the rest , meeting in such an aspect and position one with another , may produce a tempest in the air ; yet i cannot perceive a necessity , that they must dart a disorder into my affections with their malevolent rays . and supposing the time of a nativity can be exactly gathered , yet what reason can they shew for confirmation of their rules : they are only such as men have devised , and that without any ground or warrant from scripture : what reason can they give that any aspect should portend that which they say it does , but only some observation of a thing happening in that time , which they cannot averr to proceed from that aspect , but that it had been so without it . and though enoch , and ioseph were given to studies of this nature , and that moses was skill'd in the learning of the aegyptians , and daniel of the chaldaeans , yet it cannot be proved , that they ever favoured this way of divining at things to come : their knowledge proceeded from another cause , to wit , immediate revelation ; or else was gathered from certain and solid principles . it must be confessed that the chiefest bulwarks wherewith astrologers defend themselves , are experiments ; yet are they not so strong , but they may be battered . for some particular praediction proving true , does not make the rules infallible , one amongst an hundred ( perhaps made at the same time ) hitting , the rest proving false : why then should all those that fail be slip'd by and not spoken of , or not be brought in judgment against the art , as those few which are true , are made so stifly to plead for it . many very eminent and learned men have discussed the vanity of judicial astrology , as picus mirandula , cornelius agrippa , franciscus vallesius , and divers others , to whose writings i refer my reader . galeatius prince of millain gave a notable check to one of these men ; who was arrived at that height of impudence , as to tell the prince , he was shortly to die a sudden and unusual death , and that himself was to live a long time after him . but mark how prettily galeatius confuted the astrologer ; he caused him to be forthwith lead to execution , the prince surviving him many years : and indeed 't is observable that most of them are ignorant of what shall happen to themselves , and whilst they foretel great success , and promise golden mountains to others , cannot enrich themselves . nor ought we to be seduced by the experiments they brag of , since they are most of them only collected by little and pretending sciolists , men of no faith nor reputation , most of them too being feigned and falling out no body knows where nor when . again , in those few which truly happen according to their praedictions ; 't is not certain whether the artist might consult with something else besides the stars , since many who deal with familiar spirits , mask their impieties under the vizor of astrology . so st. augustine lib. . de civitate dei. non immerito creditur , cum astrologi mirabiliter multa vera respondent , occulto instinctu fieri spirituum non bonorum , quorum cura est has falsas & noxias opiniones de astralibus fatis inserere humanis mentibus , atque firmare , non horoscopi notati & inspecti arte , quae nulla est . finis . the infallible true and assured vvitch, or, the second edition of the tryall of witch-craft shevving the right and true methode of the discoverie : with a confutation of erroneous waies, carefully reviewed and more fully cleared and augmented / by iohn cotta ... cotta, john, ?- ? approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john pas sampled and proofread - john pas text and markup reviewed and edited - pfs batch review (qc) and xml conversion the honourable sr james ley knight and baronett lord cheife iustice of the kinges bench &c. i. payne sculp . the infallible trve and assvred vvitch : or , the second edition , of the tryall of witch-craft . shevving the right and trve methode of the discoverie : with a confvtation of erroneovs waies , carefvlly reviewed and more fully cleared and augmented . by iohn cotta , doctor in physicke . london , printed by i. l. for r. h. and are to be sold at the signe of the grey-hound in pauls church-yard . . the printer to the reader . the author perceiuing his former tractate or first edition thereof , either not diligently read , or not truly by many men vnderstood , he hath now by a second edition thereof offered more ease and light vnto such as are willing to search after truth , both by the addition of many things before omitted , as also by this plaine direction vnto all the most speciall points in the whole treatise , as followeth , the contents of the first chapter . . how knowledge doth come vnto man. . how mans knowledge is confined and limited . chap. ii. . that many things are hidden from the knowledge of all men indifferently by the decree of god and nature . . that many things are reuealed vnto the industrious learned , which are hidden from the slothfull and vnlearned . chap. iii. that witchcraft cannot bee discouered or knowne , but by the common waies and meanes of all other knowledge and discouery . chap. iiii. . the knowledge and power of spirits , how exceeding the knowledge and power of man. . good spirits and euill spirits how discerned . chap. v. that the diuell doth and can worke alone without the association of a witch . chap. vi. . the diuell associating with a witch . . a witch apparently discouered by the conduct of the outward sense , and testimony thereof . . that the diuell playeth the iugler in many things , seeming to raise the dead , to transforme into cats or dogs or other creatures , to present the same body in two distant places at the same time . . the difference betweene things meerely imagined or fancied , and things really offered vnto the outward sense truly discerned . . that which is supernaturall or spirituall , may be discouered by the outward sense . . how the counterfeit miracles of the diuell may be discerned from the true miracles of god. chap. vii . . an assured witch by euidence of reason conuinced . . all spirits that are enquired at , are diuels . . witches may be detected by professedly vndertaking , and vpon promise or couenant performing reuelations and discoueries aboue the power and knowledge of man. . all men in whom the diuell doth exercise supernaturall workes or miracles , or by whom he doth vtter supernaturall reuelations , are not simply therefore by necessary consequent of reason to be esteemed . witches but with some few considerations which therewith conioyned and dewly weighed may infallibly prooue their guilt thus : he that vndertaketh reuelations or workes which are truly found supernaturall , and cannot either prooue them to be of god , nor to be imposture , nor to be imposed vpon him by the diuell without his will , allowance , and liking thereof , that man by certaine demonstration is a witch or sorcerer . what witchcraft is , manifestly described . chap. viii . . the diuers kinds and manners wherein witches receiue knowledge from spirits , as astrologers , as wizards , as phisitions . that the diuell can both inflict diseases , and cure where god permitteth . chap. ix . that since imposters doe counterfeit witches , and vnder colour of imposture , witches may hide their discouery , it is fit that diligently the magistrate inquire into imposters . chap. x. . whether the diseased are bewitched , when and how it is certainely to be knowne , when not , and when men ought to rest satisfied in desiring satisfaction therein . . the markes of witches vulgarly reported , and by oath deposed to be found in their bodies , how to be tried and knowne from all naturall diseases , among which many are very like vnto them . . the necessitie of consulting with the physition not only therein , but in all diseases supposed to be inflicted by the diuell . . how farre the vulgarly esteemed confession of a supposed witch is of validitie to prooue her a witch . chap. xi . that witches may be produced vnto the barre of iustice two waies , first for manifest workes of sorcery witnessed by the sense : secondly , for reuelations aboue the possibility and power of man. chap. xii . . presumption and probabilities against suspected witches . . that witchcraft is a sinne or crime which ought to be detected by testimony and by manifestation thereof to sense or reason . chap. xiii . that men ought not to seeke the discouery of witches by vnwarranted meanes voide of reason , or superstitious . chap. xiv . casting witches into the water , scratching , beating , whether any allowed triall of a witch . chap. xv. . that reuelations by the bewitched in their sits or traunces are no sufficient proofe against a witch . . that the declaration by the bewitched of secret markes in the bodies of suspected witches are not iustifiable to be admitted as any true or allowable conuictions . . that the healing of the bewitched by the compelled touch or action of the supposed witch is no reasonable accusation against any man , as therefore a witch . . that there is no more necessitie of a miraculous detection of witchcraft , then of any other as hideous and abominable sinne . . that the miracles and detections of crying and hideous sinnes by visions and apparitions cannot certainly or assuredly be manifested to be of god , and therefore simply in themselues , though reuealing truth they are not to be trusted or credited alone , but so farre forth as they doe point vnto , or occasion iust and reasonable inquisition . the conclusion of the whole treatise inferring the two sorts of manifest witches generally thorow the whole worke intended and by demonstration made euident , to be the same , against whom the law of god was directed , as also that there is no other triall of those witches , but the meanes and waies in this treatise before mentioned . to the right honovrable , sir iames ley knight and baronet , lord chiefe iustice of england , and to the rest of the honourable , right reuerend and worthy iudges . right honourable lords ; i formerly dedicated a small treatise vnto the honourable societie of the reuerend iudges , who then filled the awfull seates of law and iustice . i aduenture the second time to present it , reuiewed , augmented , and cleared from some part of that darknesse which haply hath hitherto clouded it from bright acceptance . information tending vnto truths discouerie , though from the meanest wit or person vnto your lordships , cannot be vnacceptable , whom law doth make the sentensers of trueth , which is the soule and sentense of the law. the matter and subject propounded is not trifling or vnworthy , nor can be any disdaine vnto noble greatnesse ; nor is vnto any honourable order more proper then to your lordships . indeede the difficultie of the matter presseth a studious consideration , an orderly continuall linking and holding together of all materiall circumstances vnto the maine scope , a faithfull and strong memorie , quicknesse of apprehension and solide iudgement , but in the end vnto such as are industrious and desirous of trueth , will yeeld a delightfull and thanke-worthy compensation thereof . i presume not to direct or prescribe , nor doe purposely oppose any other different opinion , but inoffensiuely tender my owne vnto the publique good , and hauing meerely deuoted it vnto truth ; doe humbly submit it vnto your lordships , the vowed patrons of right and truth : your lordships in all humble dutie and desire , iohn cotta . to the right honovrable sr. edvvard coke knight , lord chiefe iustice of england , one of the lords of his maiesties most honourable priuie councell , and to the rest of the honourable right reuerend and worthy iudges . right honourable lords , where according vnto the direction of good lawes , gracious soueraignes nobly rule , and loyall subiects freely obey , there the common-weale , which is the common good of both , produceth the most royall , happy and stable monarchy . if euer any kingdome hath beene fortunate , to giue a true mirror and example of this happinesse , this famous island hath beene therein incomparable , wherein so many puissant monarchs , successiuely swaying this emperiall diademe , according vnto the ancient lawes and customes of this nation , haue so many hundreths of yeares gouerned this mighty people in peace and honour at home , and victoriously led them in triumphant warre abroad , as by the glorious trumpe of forreine and domesticke fame and historie is not obscure . the splendor of this truth , the iniurious aspersion of insufficiencie in our english lawes , cannot without shame or blushing guilt behold . notwithstanding , since in some few things to bee wanting , was neuer as yet wanting in the most exquisite lawes , policie and state that euer hath beene , and since the law of god it selfe ( though perfect in it selfe ) through humane imperfection in the true perfection was neuer yet seene , giue mee leaue through all lawes and countries in one particular to wonder at their generall defect . what law or nation in the detection of witches , and witchcraft , hath as yet euer appeared competent , or from iust exception exempt ? how vncertaine are among all people differing iudgements ? some iudge no witches at all , others more then too many , others too few by many , in so opposite extreames , so extreamely opposite : i doe not presume to prescribe how a law may become more absolute or perfect , i onely labour & enquire to learne . among many generall directions by different authors , diuersly published , concerning the perfecting of particular lawes , ( as farre as perfection is possible vnto humane frailty ) demosthenes in his second oration against aristogiton , in my thought doth seeme to equall ( if not exceede ) the most exquisite . three things saith he ( as may be plainely out of the forenamed place collected ) doe concurre vnto the vpright constitution of euery complete law , whereby it may be held sacred and inuiolate . the first is , that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , that it be the ordinance and gift of god. secondly , that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the sage and iudicious decree and counsell of the most wise and prudent . the third is , that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the vniuersall consent of the whole state , citie or countrey . certainly , the true cause of the forementioned generall lamenesse , and confusion of lawes in the proposed case of witch-craft consisteth herein . first , for that men haue not as yet sufficiently searched the holy scriptures to finde out that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , what is the ordinance of god therein . secondly , for that men haue not seriously consulted with that wisedome and prudence , which by the light of nature and reason almightie god hath left discouerable and allowed to be iustly and truly deemed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , the sage counsell , determination and decree of the most iudicious , prudent and wise men . when these two are met and are agreed ; namely , the ordinance of god , and the vpright and sincere counsell of the most holy , prudent and wise men , purposely studied , and without superstition exercised therein : then will the happy harmony of all mens hearts become easily tunable thereto , which is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the common consent of prince , people , and countrey . vnto this faire worke and building of god : let it not seeme presumption , that i offer this my moytie of desire , and good will. i know that in this subiect , many ages of learned authors , haue endlesly varied , many famous writers haue bin branded with infamous errors , many excellent wits haue run themselues almost out of their wits , & those who haue best deserued , their trembling pens haue niggardly dropped , & timorously pointed out any fully , or firmely auouched certainty . it is notwithstanding no breach of rule of modesty , but my bounden duty , vnto the accomplishment and honour of truth , to adde whatsoeuer in my vtmost endeauour may be conducible . neither would my many conflicts , with difficulties in this kinde , hold me excused , is so oft spurred , or rather galled , by so frequent exercise , practise and conuersation , with persons in so diuers extraordinary manners afflicted , and supposed bewitched , it should awake no answerable dispatch or display therein . let it then seeme no wonder , that a man ( though lesse then the least among men ) who hath not onely as studiously as others laboured the same particular , and as diligently therein obserued , but hath farre more happily bin fortuned then others , with frequent matter , and occurrents worthy obseruation , and hath also beene more plentifully gratified with opportunitie , to inrich his vnderstanding with variety and worth of obiects , instructing his reason , and confirming his experience : let it seeme no wonder ( i say ) that a meane wit , thus beyond others furnished thereto , may aduenture amiddest so many doubts and ambiguities , wherewith so many worthies haue been formerly intangled and perplexed , to auouch and prooue certainty , and demonstration . in this subiect of witch-craft , by better meanes aduantaged , if beyond former times or writers , i haue haply proposed a more direct and certaine module and methode of iudging therein , i doe not thereby arrogate vnto my selfe , but attribute vnto the meanes , nor derogate from others , whom if the like contingence of the same helpes , had as freely and friendly affronted , and the like facilitie had opened as ready accesse , i acknowledge in the guilty sense of my owne exiguitie ( whether in the outward beauty of words , or inward substance of vnderstanding ) it had beene easie for any man to exceed with so good meanes this so euill meanenesse of my performance . since then ( right honourable lords ) the subiect it selfe , and a pertinent and peculiar vse therein , doe point vnto your honours the propertie of this dedication , vnto whose tribunall the lawes of god and men appeale against that foule abominable sinne , let it not be censured pride or presumption , humbly to present vnto your lordship that consideration and resolution which beyond my merit or desert , occurrents haue freely administred vnto long-distracted meditation . if there may appeare therein ought aduancing truth , or seruiceable vnto the common-weale , vouchsafe for those good respects , it may be gracious in your eyes , acceptable and worthy your noble fauours and protection , against the iniuries of aduerse obdurate custome , ignorance , enuy , and the vulgar indignation of common receiued and deceiued opinion . in the meane season , my deuoted heart shall deuoutly pray vnto almightie god for your lordships long life , the multiplication of many happy daies , redoubled honour in your seruice of god , your king and countrey , and after this life , that life which euer lasteth . your lordships , in the most humble desire , and tender of his deuotions seruice and obseruance , iohn cotta . to the reader . ingenious reader , in this subiect of witch-craft which i here present vnto thee , thou art not ignorant , what obscuritie , difficultie , difference , contrarietie and contradiction hath among authors and learned men in all ages arisen . from the offusion of generall ignorance , or superstitious blindnesse herein , willing to withdraw the vulgar illusion ; i haue endeauoured demonstratiuely to declare what portion of some more certainty in such vncertainties , god & nature hath destined and allowed . it is not any worth either arrogated vnto my selfe , or derogated from others , but my studious desire and vehement affection in this particular , together with some speciall experience and paines vpon diuers occurrents , and occasions extraordinarily hapning , that hath drawne me forth to offer my opinion as the widdowes mite , more haply in good will , and hearty affection , then in true value or deserued esteeme . if it may only giue occasion vnto a more exquisite pensell , it is the heigth of my intention , and a complete recompence of my endeauour . for this cause , and for common easie reading and apprehension , i haue purposely auoided , and discontinued the smooth thrid of a continued laboured stile , and haue for the most part preferred and inserted a plaine texture , of a more vulgar and carelesse phrase and word . the enuious haply may cauill , that a physition out of his owne supposed precincts , should rush into sacred lists , or enter vpon so high points of diuinitie , as by an vnauoidable intercurrence , doe necessarily insert themselues in this proposed subiect . diuinitie it selfe doth herein answer them . in the theory of theologie , it is the dutie and praise of euery man , to be without curiositie fruitfully exercised . for as touching matter of diuinitie , as it falleth out , or is incident in the discourse of this small treatise , i onely propound such reasons and considerations therein , as in common are allowable and commendable in euery christian man , and therein i doe neither vsurpingly controule others , nor controulingly conclude my selfe , but willingly submit vnto the graue censure and dictature of the learned and reuerend diuine . if therefore ( good reader , ) i haue here published or communicated vnto thee ought thankes-worthy , as it is by me freely intended vnto thee ; so let it not from me be vnfriendly extended by thee . if i haue in ought erred , let it be thy praise and goodnesse to make thy vse thereof without abuse . if thou hast formerly thought amisse , and doest here reade that is more right , be not ashamed to acknowledge thy better knowledge . if thou list not to know , then know , that truth shall iudge thee , and iustifie her selfe without thee . thy well-willing friend . iohn cotta . the triall of witchcraft : shewing , the true and right methode of the discouerie . chap. i. of naturall knowledge , and how it is solely acquired , either by sense , or reason , or by artificiall and prudent coniectation . as there is one onely infinite , which hath created all things finite : so is there one onely finite , most neerely like vnto that infinite , which is wisedome and knowledge in men & angels . the knowledge which is giuen to angels , is only known to god & angels . the knowledge which is giuen to man , is knowne by man , limited , measured and confined . it is therefore by the most wise philosophers and fathers of former times , & the sages of later times and ages agreed , by a generall consent & harmony of the same truth , that all things which are allotted man to know or vnderstand , are by two waies , or instruments solely to be atchiued or hoped . the first of these is the inward vnderstanding : the second is the outward sense . the vnderstanding hath knowledge diuers waies . first immediatly , by an inbred idea & vnderstanding of certaine generall notions common vnto all men , and in them , and with them borne . this , though intellectuall , may bee in some sort assimulated vnto that naturall instinct in bruit creatures ; by which , when they come first into the world , yet immediately by the direction of nature , they refuse , and flie from that which is euill and harmefull , and seeke and know that which is needfull vnto their life and preseruation . secondly , the vnderstanding hath knowledge by ratiociation , by the discourse and vse of reason . by this ratiocination , we doe in many things gaine a b certainety of knowledge ; in other some a probability and likelihood onely of certainety , yet oft-times in a very great neerenesse c and affinitie with certaintie . knowledge likewise commeth by the outward senses , which doe certainely and vndoubtedly informe the vnderstanding concerning their seuerall proper obiects , where the facultie is sound , and the instruments of sense , and the outward meanes of conueyance are rightly disposed . among these fiue senses , the sight and hearing , the eye and eare , are the most excellent and chiefe wayes of multiplication and increase of naturall knowledge . besides these wayes of knowledge ; namely , the inward and the outward sense , there neuer was , nor euer can be enumeration of any other . for this cause the philosophers haue diuided all things that are incident vnto mankinde , to know or vnderstand ; either vnto such things as immediatly d in their very first thought or mention do proue themselues , & at the first consideration or sight are euident vnto all men ; or such as are directly inferred and necessarily proued by other propositions , or such as by prudent ghesse onely and likely coniecture giue a faire probability of truth and certainty . such things as immediatly proue themselues , and are vndoubted , in their first view , are subiect either to the sense onely , or vnto the vnderstanding onely . such things as are only proper to the sense , and thereto immediatly and properly subiect , are things seene , heard , touched , tasted , smelt ; as colours , figures , lineaments , sounds , musike , hardnesse , softnes , drines , moisture , roughnesse , smoothnesse , sowre , sweete , diuersity of odours and the like : in which , without the vse of the fiue senses , men cannot be sensible or know any thing in this inferiour world vnder the heauens . such things as are subiect vnto the vnderstanding onely , and not vnto the sense , and immediatly proue themselues , are generall notions and receptions , inseparably fixed in the vnderstanding of all men . of this kind are these positions in philosophie . all things that are made , haue their matter , a out of which they were made , haue their speciall formes and difference , by which they are a part that they are : and lastly to that being , which they are , are risen from that which they were not . likewise , these positions in logicke : euery proposition is true or false , affirmatiue or negatiue , and extendeth generally vnto all vnder the same kinde , or to some particulars , or to a singular , or is indefinite . likewise , in arithmaticke these : one is no number , one cannot be diuided , or is indiuisible ; foure is more then two . likewise , in physike these : euery man is sicke or healthfull , or a neuter : contraries are cured by contraries , as heat by cooling , cold by heating , moysture by drying , drynesse by moysting . as in these named sciences , so in all other ; there are the like generall notions , immediatly at the first view proouing themselues vnto the vnderstanding , and euery man in common sense and reason , immediatly consenteth vnto their truth ; and he that denieth it , or seeketh proofe therof , is esteemed iustly madde , or voyd of reason . there are other things also subiect vnto the vnderstanding onely , which do not immediatly vpon the first view or consideration ( as the former ) proue themselues , but are proued by others more cleere and euident then themselues ; as this proposition . the motion of the heauens is not infinite . this is not manifest vnto euery man at first view , but requireth another more manifest then it selfe , to make it manifest thus : that which hath a certaine limitted course , circumuolution and motion , cannot be infinite ; but astronomie for many thousands of yeares hath discouered the courses , periods , reuolutions , and set perambulations of the heauens , and therefore the motions of the heauens cannot be infinite . it may here easily be obserued , how the first position being vnable to proue it selfe , another more manifest doth giue it light , and doth deduce it vnto that , which doth so immediately proue it selfe vnto common sense , and reason , and obseruation of all ages and times , that no idiot can be ignorant , or will deny it . thus hath bin manifested , how some things are immediatly vnderstood in the very first consideration & view : some are proued by themselues , some not proued by themselues , but made euident by others . as many things are in the former kinds & seuerall maners manifested , and euidently proued vnto reason , sense , or vnderstanding : so are there many things neither by themselues nor by other euident , neither to the vnderstanding and reason , or to the outward sense at the first apparent , but remaine ambiguous and doubtfull . in these things certainty of knowledge by manifest proofe failing , there remaineth no other refuge , but prudent and artificial coniecture , narrowly looking & searching thorow probabilities , vnto the neerest possibilitie of truth & certainty . fom hence doe arise excellent vses and benefits vnto vnderstanding , though not so farre forth ofttimes gained , as is desired vnto all priuate ends , yet so farre forth , as maketh wise and vnderstanding men excell and shine before others . hence it commeth to passe that in doubtfull cases , counsels and attempts , one man is seene and knowne to ouershine an other , as much as the glorious sunne doth his ecclipsed sister , the moone . hence haue issued so many noble and heroike vertues ; sagacitie , exquisitnesse of iudgement , prudence , art , in the administration of high affaires . for , although in probabilities are no euident certainties , yet doe they so farre forth oft-times aduantage and aduance vnto the knowledge of certainety , that it is almost equall vnto certainty , and doth perswade and settle discreete resolution and disposition in all affaires . in this consisteth the height , the tope , the som of art , and the perfection of all humane knowledge , aboue or beyond which , no man could euer soar or leuell . by this light onely the former mentioned meanes failing , is oft times gained much excellence of natural knowledge to man , beyond and without which the eye and sight of knowledge in man is sealed vp , his vnderstanding darkned , and cannot know many hidden things . and thus to him that rightly doth meditate and consider , it is vndoubtedly cleere and certaine , how the creator and infinite prince of all principles hath founded the beginning & end , the power and posse of all knowledge , vppon one of the former waies of inuestigation , beside which there is no naturall knowledge to be expected . philosophie as yet neuer found other * waies vnto that infinite number of all arts and sciences , so admirably flourishing thorow so many ages of the world . for this cause the most excellent & prime philosopher , aristotle , reiecteth whatsoeuer cānot be found by sense , or proued by reason , as spurious . likewise ptolomie hath bounded the true art of astronomie within satum physicum , within a necessitie in nature , and to distinguish it from superstition ( wherwith curiositie vsually defileth or intangleth it ) doth limit it intra conuenientem naturae modum , that is , within proportion and measure answerable to reason and nature . for this cause also , all true philosophers haue determined the two onely instruments of all true arts , to bee reason and experience , which galen doth call the two legges whereupon the art of physike doth consist . and therefore in the second chapter of his finitiones medicae , he saith , optimus is est medicus , qui omnia in medicina recta agit ratione , that is , hee who doth all things in his subiect of physike , according to right rule of reason , is the most excellent physicion . from hence also all true artists haue defined art to bee , habitus cum ratione factiuus , that is , a settled habilitie , and promptnesse of action , and operation according to reason . vpon this ground others haue built other true rules and obseruations , concerning true and lawfull arts. therefore ( saith galen ) ars non est ex ijs quorum neutiquam est potestas , isagog . chap. . that is , art is not of such things as cannot be accomplished . which is worthy noting , to distinguish prestigious and supposed arts from true art. to this others likewise haue added another obseruation , that is ; that art is imployed about such things as are in reason profitable and not vaine . so saith scaliger , exercit . sect. . ars non est de rebus inutilibus . it is yet further obserued vpon the same ground , that true art doeth not confound or cloud it selfe in mists , but reduceth vnto order , light and reason , things dissipate , confused , and out of order and reason ( as cicero affirmeth ) ars res diuulsas dissolutasque conglutinat , & ratione quadam constringit . vpon the same grounds diuers renowmed common weales haue expelled all false and forged arts : as , necromancy , aeromancy , geomancy , with other sortiligous diuinations . vpon the same reasons , diuers emperors , kings , kingdomes and lawes , haue exploded , censured , and condemned all such as vnder pretext of the wholesome arts of astronomy , mathematikes , and the like , haue runne into foolish curiosities , impostures , and deceitfull practises . iustinian the roman law-giuer and emperour , his lawes are extant to this purpose . likewise tiberius his decrees for the expulsion of counterfeit mathematicians and magicians . and vlpian in his booke de mathematicis & maleficis , testifieth the publication of their goods , and their inhibition by the emperours from communion with other citizens so much as in fire or water . and as reason , good lawes , kingdomes , nations , and common-weales haue distinguished ingenuous , liberall , true and profitable artes , and sciences builded vpon reason , trueth and vnderstanding ; from base , ignoble , vnprofitable , needlesse , curious , and erronious artes : so hath the holy scripture both iustified , sanctified , and commended the one , and condemned , and nominated with rebuke and shame the other . the first is euident , exod. . verse , , , , , . where almightie god doeth testifie concerning the knowledge and skill of workmanship in gold , siluer , and stone , that hee gaue it by his spirit vnto bezaleel , and aholiab , who were workmen according to knowledge and vnderstanding in that lawfull art , profitable vnto the building of gods house . the second is manifest , actes . verse . where it is in their due commendations recorded , that those who before vsed and practised vaine and curious arts , when they were by the preaching of the apostles truely conuerted , in token of their vndissembled repentance , they absolutely renounced and disclaimed their vaine learning , and openly burnt their bookes , though valued at an high rate and rich price . chap. ii. that no knowledge can come vnto man in any art or science , but by sense or reason , or likely and artificiall coniecture ; is proued by the science and knowledge of physike in stead of all other arts and sciences . now for the better impression of that which hath beene before said : that is , that nothing is or can bee detected , or is liable vnto mans knowledge , which commeth not vnto him by the helpe of reason , the inward or the outward sense , demonstration , ratiocination , or iudicious and prudent coniectation in reasonable likelihood : let vs examine any one particular , ingenuous , liberall or lawfull art or science , in stead of many , and therein view , how by the former mentioned keyes , doores and entrances solely , are opened the wayes vnto their contemplations , study , and perfect apprehension . and if one art or science may bee sufficient herein , i thinke it most fit to choose my owne , because as to my selfe most prompt ; so vnto any other not vnprofitable . all diseases that happen vnto the body of man are either outward or inward , and therefore either seene by the eye , and deprehended by the outward sense , or conceiued onely by reason and the inward vnderstanding . inward diseases , and subiect onely vnto reason and vnderstanding doe sometimes appeare clearely and certainely to reason and vnderstanding ; sometimes they doe not appeare certaine , or by certaine notes or signes , but by likely markes onely , which are the grounds of artificiall coniecture . and as some diseases are apparent to outward sense , some euident to inward reason , some by artificiall coniecture onely in learned , exact search and perquisition pursued vnto their discouery : so also are many diseases hidden from all these wayes of inuestigation , and therefore remaine as remembrances of mans manifold ignorance in this life , and of the secret reseruation of gods decree and prohibition . as then in those diseases which are apparent vnto sight , it is blindnesse in a physicion to make question ; in those which are euident to reason , to make doubt , is reasonlesse fatuitie ; in those which may be attained by artificiall coniectation , search or perquisition , either to be slacke , is sloth , or to bee vnable , is insufficiencie : so in those diseases , which neither outward sense , not inward reason , nor art , nor artificiall coniecture can possibly discouer ; to hope or seeke beyond sense and reason , and reasonable likelihood , is reasonlesse and senselesse striuing , and impatience of those bounds which god hath set to limit the curiositie of man. for better proofe and illustration , it will not bee impertinent to nominate some particuler diseases in all these kinds . first for outward diseases , and such as are euident to outward sense , they are infinite . who that is the least practised in physicke , doeth not assuredly know , when , with his eyes hee doeth behold an inflammation , a schirrus , a gangrene , cancer , callus , fistula , vlcer , leprosie , psora , struma , petechia , vatiola , iaundes , gout , tabescence , extenuation , and the like . secondly , for inward diseases euident to reason ; he that is least learned , doth know that all diseases which may be defined , must necessarily be euident to reason ; as also , that it is not difficult to define innumerable diseases to him that is able to * conioine with the part affected , the true immediate kinde of the affection . the stomacke ceasing her proper function of concoction , or depriued of appetite , doth it not thereby manifestly prooue vnto reason some inward ill affection therein ? if with that ill affection bee ioyned a manifest inward heate aboue the region of the stomacke , accompanied with an ague , drinesse , thirst and other accidents , and consequences of heate is not as plainely detected the kinde of the affection to be hot ? thus both the part affected , which is the stomacke apparently ( because there the former accidents are found originally moouing and first seated , ) and also the ill affection ( which by the manifest burning heate doth prooue her kinde ) being both conioyned , doe truely define the disease to bee an inflammation of the stomacke . the like may bee saide of the inflammations of all other inward parts of plurisies , phrensies , inflammation of the liuer , spleene , wombe , reines , guts and other parts , the certaine testimonies of excessiue heate giuing demonstration of an inflammation , and the paine ( or at least , some defect ) or defection in the proper offices of the parts manifesting the parts themselues . as concerning inward inflammations of diuers parts , so likewise of inward vlcers , and other maladies may be instanced . the disease of the bladder is oft certainly knowne , by paine in the part , or by cessation of his proper functions , or defection therein , and the kinde of disease therein by the excretions oft-times proceeding from it . and thus an vlcer is oft discouered in the bladder , by paine , with purulent and sanguiuolent miction . diseases likewise of the head are certainly discouered and detected vnto reason , by defects growing ; sometimes in the vnderstanding , sometimes in the memory , sometimes in the imagination , sometimes in all those together , & sometimes in the general motion of the whole body . diseases of the heart likewise , appeare by the euill and faulty motions of the pulse , by soundings and defections in liuelihood of the spirits and vitall faculty . diseases of the wombe or mother likewise doe oft demonstrate themselues by depriued or depraued motions . it were tedious to make a particular enumeration of all diseases of this kinde , which are in the same manner euident and apparent vnto reason . now let vs briefly also consider some diseases , which are neither euident to reason , nor manifest to sense ; but are gained , detected , and hunted out of their deepe and hidden couerts , by the quicke and exquisite sent of probable and artificiall coniecture ; the necessity or vse whereof , either in an ambiguous complication of doubtfull diseases , or in the extrication of any intricate single affection or malady , there is no man in physicke exercised , who doth not dayly finde . many examples of diseases of this kinde would cause the small body of this little worke voluminously to swell : we will therefore onely propose one . let vs suppose a sicke man , doubtfully and diuersly with these accidents afflicted : namely , a continuall feuer , a cough , spitting of blood , shortnesse of winde , head-ache , deliration , want of sleepe , drinesse , thirst , paines in diuers parts , sides , ribbes , backe and belly : what disease or diseases here are , can neither be manifest to sense , distracted in this confusion , multitude and concurrence of accidents ; nor yet be euident to reason at the first view , because it requireth so different consideration , and deuided contemplation of so many seuerals apart . here then it remaineth , that learned , iudicious , prudent , and discreete artificiall coniecture proceed exactly to distinguish & analise , as followeth . all the forenamed paines , distempers and accidents may indifferently arise , eyther from the lungs inflamed , or the liuer , or the midriffe , or the pleura ; because any one of these by it selfe doth vsually bring forth all , or most part of them . heere then prudent , artificiall , and exquisite perpension doth exactly valew and esteeme all the different manners , quantities , qualities , positions and situations of paines ; likewise accidents , motions , times , manners of motion , caracters , orders , and all other both substantiall and circumstantiall considerations . and first , as touching the feuer , head-ache , thirst , idlenes of braine ( because they are common to many other diseases besides these , and require no curious , but a more carelesse and common respect , ) prudent and circumspect coniectation doth leaue their needlesse confusion of more vsefull and needfull perpension , and doth more narrowly search about those accidents , which are more inseparable , proper and peculiar vnto the diseases named , and by exact disquisition in their differencies , doth notwithstanding sift out their hidden and secretly couched differencies , by which , in exact view they are found and distinguished sufficiently differing . the inseparable accidents which doe peculiarly , or for the most part accompany the diseases before named , that is , the inflammation of the lungs , the liuer , the midriffe and the pleura , are cough , shortnesse of winde , spitting of blood , paines about the ribbes , sides , belly , which in all these named diseases , more or lesse are present , either primarily , or by consent of one part with another . these , though seldome absent from most of the foure former diseases , and therefore not easily distinguished , when they proceede from th' one or th' other ; yet rightly weighed , and accurately considered in their seuerall manners , measures , and right positions in euery one , when apart and single , they doe likewise in their confused mixture one with another , yeeld distinct and seuerall difference to him , that in a iudicious and discerning thought , doth beare their iust distinctions apart . for illustration , spitting of blood is vsually a companion to all , or most of the foure named diseases ; but in one in lesse quantity , in another more ; in one after one manner , in another after another ; in one by vomiting , in another by expectoration , and in another by coughing ; in one with much expuition , in another with little ; in one with danger of strangulation and suffocation , in another without ; in one with thicknesse , blacknesse , and small quantity of bloud , in another with thinnesse , brightnesse of colour , and more quantity ; and in one of these also with lesse , and in another with more difficulty and labour . shortnesse of winde , or difficulty of breathing , is a common companion to all the named diseases ; but in one with frequent expuition , in another without , and where , with expuition , in one with more facility , in another with difficulty , in one with one manner of distension of the instruments of respiration , in another with another , in one kinde of difficulty of respiration more frequent , in another lesse , in one more grieuous , in another tolerable . the like may be said of coughing , and paines . coughing in one of the forenamed diseases is with much , in another with little , and in another with no expuition at all ; in one continuall , in another with intermission ; in one with intension , in another with remission ; in one loud , in another still ; and where , with expectoration , in one of one colour and quantity , in another of another , and in another of none at all ; in one easie , gentle , free and without paine , in another , grieuous and painfull ; yea suffocatory , and neere to strangle . paine likewise is a common companion to all the mentioned diseases ; but distinguished in the one and the other , by the manner , nature , and situation of the seuerall parts , which apart is euery one it possesseth , and also by the different oddes , fashions , and kindes of paine ; some being sharp , some dull , some quicke , some slowe , some with distension , some with punction , some with heauinesse and sensible weight , some more grieuous to the patient lying , some to him sitting or standing , some more calme in one position of the body , and some in another . and thus prudent an skilfull coniecture , by due and diligent perpension , comparing together oddes , and exactly referring vnto true discerning the seuerall properties and differences of accidents , their manner proportions , and other due circumstances , doth in the end reduce euery accident to his right disease , and euery disease to his right cause ; whereby the prudent , and iudicious physicion doth cleerly vnderstand directly and timely to apply proper and pertinent remedies . and thus in doubtfull cases , which are neither euident to reason , nor manifest to sense in the art and exercise of physike , it is manifest how solert and accurate coniectation , through the clouds and mists of ambiguities , doth in the end so cleerely send forth and giue so faire a light , that doubt it selfe doth become out of doubt , and is little inferiour vnto certaine and plaine demonstration . as a short summe of all that hath been said , whatsoeuer hath beene declared of diseases , the same may bee propounded concerning their issues very briefely . the issues of all diseases are either informed from sense , or euident by reason , or scrutable by artificiall coniecture . examples of the first kinde are manifest , when with our eyes we behold the motion and sense externall and other outward functions of the body , either abolished , or in an high degree depriued of their power and naturall vse . this certaine testimony of our sight doth certainely informe the vnderstanding , concerning the dangerous issue . examples of the second kinde are manifest likewise , we finde either the causes of diseases vnremoueably fixed , or the disease it selfe rooted in the substance of any of the principall parts , or accidents in malignitie , vehemence , and fury irresistable . in these cases a doubtfull and hard issue is euident to reason by iust consequent . examples of the latter kind are also apparent , when in diseases , good and euill signes are so doubtfully mixed , that some promise life , others as much threaten death : some in number discourage , other some in worth as much as incourage . we doe oft see and know in the middest of this mist and darknes , where there appeareth not to a common sense so much as the least shew of any indication of certaine issue ; yet through the exquisitenesse of prudent & artificiall perpension , and due exact distinction in the forementioned seeming inscrutable oddes ; the learned physicion euen in the first scarce sensible budding of indication , and in the first most imperfect and scarce being thereof doth oft discouer that true euent , which vsually and for the most part is seene and obserued to come to passe . if any man not rightly apprehending reason , make a doubt or question of any such possible exquisitnes , let him consider and behold it by an easie example . in an inequalitie of one and the same vermiculant pulse , where the beginning of the same distension is quicker , the next continuation or middle part issl ower , and the beginning of the end thereof , ending almost before it begin : it must needes be very difficult , nay , almost impossible vnto the first view of sense or reason , or to a common iudgement or learning , to diuide really , and distinguish this one short small motion into two or three distinct times and parts of motion , the space so very short , the faculty of mouing so low and weake , and the mouing it selfe almost altogether in an insensible exiguitie , and an indiuisible degree of lownesse . wee see oft-times a common vulgar cannot in his reason conceiue it , much lesse by his sense at all perceiue it . neither is it found easie to euery man , though learned therein , yea , or educate thereto , either perfectly to apprehend the generall idea of such a motion , or at all in the first proofes and tryals of his sense or hand to deprehend any particular . notwithstanding , the physicion that exquisitely discerneth and iudgeth , doth both in reason see , that euery single smallest motion , hath his diuers distinct diuision of parts , & also by his discerning , wary , iudicious and exercised touch , doth apartly detect and discouer it : and thus hath been proued by seueral instances taken in the art of physicke , in steade of al other arts and sciences , for auoiding tediousnesse and confusion , that all knowledge , all art , all science whatsoeuer giuen vnto man , hath no other entrance , meanes , or wayes thereto , but thorow sense or reason , or prudent and artificiall coniecture , sagacitie and exquisitenesse of iudging and discerning thereby . and that it may the better appeare , that beyond these waies and lights , the physicion cannot finde any knowledge or discouery of diseases : let vs view some particular examples of some diseases for this cause vndiscouerable and not to be detected : and therewith consider the impossibilitie of discouery to consist solely herein ; namely , for that they are remoued from any capacitie of sense or reason , and from the reach of all artificiall search , scrutiny & accurate insight deriued from both , which is the highest straine of humane vnderstanding . in the generall it cannot be denied ( except of such whose vnderstandings are extremely blinde ) that it is impossible , that those diseases should or can bee at all so much as suspected ( and therefore much lesse knowne ) which yeeld no shew , no signe , no indication of themselues . there needeth hereof no other , nor better proofe , then the enumeration of some particular diseases of this kinde . are not diuers secret and hidden apostemations , and other inward collections of vicious matter in the body , dayly seminaries of vnexpected and wondred shapes of corruption and putrifaction , which lying long hidden in the body , and by an insensible growth taking deepe roote , in the end sodainely breake forth beyond all possible expectation , or thought of the most excellent , exquisite and subtill circumspection and disquisition ? for a briefe confirmation hereof , hollerius doth mention a man , the cause of whose disease while he liued , being vnknowne to physicions , and art , after his decease his guts were found gangrened and perished , and therein things viewed like vnto water-snakes , and his liuer full of schirrose knots . there happened vnto my selfe this yeare last past , a patient , a very worthy gentleman , who being extremely vexed with the strangury , disurie , and ischurie together with pissing of blood in great abundance , and the stone , by the vse and accommodation of remedies , found much ease , mitigation of paines , and qualification of the extremitie of all the former accidents . notwithstanding , for that there were certaine indications of an vlcer in the body or capacitie of the bladder , his recouerie was not expected , but after his decease , in the dissection of his body , his bladder was found rotten , broken and black , without any manifest matter therein as cause thereof , or so much as one stone , although hee had formerly and immediately before auoided many stones at seuerall times . this i produce , being fresh in memory , as an instance of impossibilitie of knowledge vnto a physicion in many and frequent cases . for how could the fracture or colour of his bladder , while the patient was liuing , by any exquisitenesse of art or vnderstanding , be knowne in any possibilitie , meanes , or power of man , although all the other accidents aboue mentioned , were undoubtedly , by certaine indications and signes discouered ? i might here deliuer many other like examples out of mine owne knowledge ; i will onely call to remembrance one more . i was of late yeares physicion vnto a right noble lady ; the cause of whose apparent dangerous estate , diuers learned and famous physicions conioyned with my selfe , could neuer discouer . in the dissection of her body after her decease , her heart was found inclosed with a shining rotten gelly , and the very substance of the heart of the same colour . in the same lady , an intolerable paine about the bottome of her stomack , by fits depriued her of all ease by day , and of rest by night , and could neuer be either knowne in the cause , or remooued in the accident by any meane or remedy : but after death , in the dissection of her body before mentioned , a black round gelly as bigge as a tenice ball , did manifest it selfe in that place , where , in her life , the intolerable paine was seated and fixed . of this euill discoloration of her heart , of the matter and euill colour of that matter wherewith her heart was inuironed ; as also of that collected gelly in her stomacke , what possible knowledge ( thinke you ) or exquisite vnderstanding , or art of man could euer in her life time giue any notice or information ? like vnto this is that which hollerius in the . of his rare obseruations doth mention . in a sicke man perplexed in a strange manner from an vnknowne cause in his life , after his death his liuer and epiploon did appeare corrupted and putrified , his stomacke toward the bottome bruised and full of blacke iuice or humour . christophorus schillincus , opening the body of a childe after death , reporteth , that hee saw in the small veines , running thorow the substance of the liuer , many small scrauling wormes then liuing . beniuenius doth make mention of a woman tormented grieuously by a needle in her stomack , which was impossible by any art or exquisitnesse of vnderstanding to bee conceiued or suspected , if nature it selfe working it out thorow the body and substance of the stomacke , vnto the outward view and sense , had not so discouered it . i will not here mention the generation of wormes , stones , and the like in the guts , gall , heart , longs and other parts , of which no art , or excellence of knowledge can possibly take notice , vntill they haue prooued themselues vnto the sight . many diseases of these kindes being fearefull and terrible accidents , and afflictions vnto the body , yet for the most part are neuer detected ; because they haue not onely no proper true certaine likely , but no possible meanes or way of indication or notice at all , in any reason or vnderstanding of humane art or science ; without which the most exquisite and scientificall clarkes are altogether disabled , and must necessarily bee ignorant . thus hath beene at large manifested , that nothing can bee vnto the physician in his art and science knowne , which either by outward sense or inward is not apparent , or by likely and artificiall coniecture from both , is not detected or discerned . the like might bee vrged concerning the trials of lawe and iustice , and inquisitions of offences and errors against the law , which are the diseases of a common-weale , as the former of the body of man. many offences against the lawe are apparent vnto the outward sense , as sight or hearing : and therefore being witnessed by hearers or beholders , are without doubt or difficultie immediately dispatched , sentensed , and adiudged . many also are euident to reason , which therefore are held and reputed inuincibly and infallibly to conuince . many offences also there are , neither manifest to sense , nor euident to reason , against which onely likelihood and presumptions doe arise in iudgement ; whereby notwithstanding , through narrow search and sifting , strict examination , circumspect & curious view of euery circumstance , together with euery materiall moment and oddes thorowly , and vnto the depth and bottome by subtill disquisition fadomed , the learned , prudent , and discerning iudge doeth oft detect and bring vnto light many hidden , intestine , and secret mischiefes , which vnsensibly and vnobseruedly would otherwise oppresse and subuert the common-weale . when by none of these wayes of extrication the trueth can possibly be gained , the wise and vpright iudge vnto necessitie in want of due warrant vnto iust proceeding , doeth with patience and sobrietie submit . for this cause ( as may be seene vpon records ) many cases iustly necessarily and vnauoidably stand perpetually inscrutable , vndecided and neuer determined , as certaine proofes & euidences of the limitation and annihilation of mans knowledge in many things of this life : almightie god oft-times decreeing to hide some trueth from the sight of man , and detaining it in his owne secret will and pleasure . chap. iii. whether witch-craft haue any other wayes or meanes of inuestigation , then these before mentioned , and what is the true inuestigation . it hath beene at large before declared , how god and nature haue limited and confined all knowledge of man , within certaine wayes and bounds , out of which , and beyond which it cannot passe ; as also for that cause , that no iustifiable art or true science whatsoeuer , doeth or can exceed those restraints . there haue bin also diuers examples produced of the necessitie of mans ignorance , in the impossibilitie of much knowledge , and discouery of things hidden and inhibited by the iust and vnsearchable decrees of god and nature . it remaineth now to enquire concerning our particular subiect of witch-craft , whether in the common way of all other detections of trueths , it ought likewise consist ; or whether by it selfe it haue other priuiledges beyond all other trials . if reason be the sole eye and light of naturall vnderstanding which god hath giuen vnto reasonable man ( as is before prooued . ) if without it can be no naturall knowledge , no art , no science , no discouery . if law among all people and nations be so iust in all things , as to doe or allow nothing against true reason ( in which consisteth right . ) if god himselfe ; and all flourishing common-weales haue tyed men and lawes , and the decision by them of all doubts , questions and controuersies , either vnto right proofe , euidence and allegation , according vnto reason , or at least , faire likelihood , presumption , and probabilitie ; and beyond these there neuer was , is , or can bee any iust iudgement or triall : how is it possible that man can attaine any knowledge of witch-craft , if not by those meanes , by which onely his nature is capable of whatsoeuer is allotted to bee knowne thereto ? if this bee infallibly true , man must either by the former common wayes of knowledge and detection , know likewise and detect witch-craft , or else bee altogether ignorant thereof ; whereof the contrary by dayly experience is manifest . it may bee and is obiected , that it is a hard and difficult matter to detect witch-craft , by the former and ordinary courses , as is oft seene and found apparent . so is it likewise equally difficult , and as hard by the same meanes oft times , for many a iust man to prooue and cleere his opposed innocency , and for many an iniuriously wronged wretch to prooue his right , to defend his goods , yea , life it selfe from violence ; notwithstanding , this is no allowance vnto another way , no reason or iustification of any vnwarranted way , or way out of the way of reason , iustice , and law , bee his burden neuer so importable , or his iniury exceeding crueltie . for , if god had allowed vnto men alwayes smooth , assured , certaine and infallible wayes vnto the satisfaction of their wants , and the accomplishment of their intentions and desires without failing ; what would become of religion , vertue , and wisedome ? then should euery man be alike wise , and men would bee so confident in their owne strength and power , and so proud , that they would forget god and neuer thinke of the almighty . if the meanes and wayes vnto all knowledge , and the information of our desires and affections , did meete with no impediment , no opposition , no contradiction , no casualty to intercept , and all things should prosperously succeed vnto our meanes and endeuours , there would neuer bee any vse of patience , temperance , or dependance vpon the diuine prouidence ; and consequently , little acknowledgement , and lesse worship and adoration of our creator , who according to his wisedome , good will and pleasure , doth otherwise gouerne , guide , order and dispose all things . for if vnto our supposed needfull ends , vses and necessary desires were certaine and vncontrouled wayes , nothing impossible , nothing denyed ; then were our lust a lawe , and man in no power but in his owne , in no awe , in no law , in no rule . therefore almightie god in his great and vnspeakeable wisedome hath subiected vaine man , and made his pride subiect to infinite creatures , limits , restraints , coertions , thereby to teach him true wisedome , pietie , trust , dependance , worship , and adoration of his all-restraining and allimiting vnlimited power . man therefore must thereby learne to be contented so to know , as therewith to learne to know himselfe ; that is , with his large portion , his lot , his manifold indowments , his excellencie of sense , reason , vnderstanding , prudence , art , not to forget or spurne at their interdictions , prohibitions , and inioyned lists , beyond which to desire to know , is curiositie , is folly : sapientia , vera nolle nimis sapere , saith the poet. it is true wisedome , not to bee too wise : that is , not to know , nor desire to know more then is allowed or needfull : needfull , not in our desires , but gods decree . here then let me intreat reasonable men , not too much ( as is vsuall ) to swell with indignation , or to be puffed with impatience , where god doth not apertly reueale & plainely ( as they desire and thinke needfull ) the subtill engines , and mysticall craft of the diuell in the machinations of witches and sorcerers ; but soberly , modestly , and discreetly , so farre forth be contented to pursue the tryall and iust way of their discouery , as with sense , with reason , with religion is iust and righteous , knowing that whatsoeuer is beyond these lists , is reasonlesse , senselesse , and impious . for since god and nature ( as is before said ) hath limited the scrutinie of all true arts , and sciences , all naturall knowledge for discouerie of controuersies and resolutions vnto the lights of reason and sense , & artificiall coniecture , prudence , art , sagacitie , and subtiltie of vnderstanding deriued from thence ; vnto what other barre or seate of iustice can witch-craft appeale or be brought ? it may be obiected , the art of witch-craft , being supernaturall , and the practice thereof sustained by an extraordinary power ; that therefore the meanes and wayes of discouerie must bee likewise more then ordinary and supernaturall . hereto is truely answered , that since the nature and power of spirits is vnknowne vnto man ( as all things supernaturall ) and can bee , and is no otherwise knowne , but by examining the workes issuing from thence , and comparing them aright with that which is naturall ( because man in his reason and vnderstanding cannot discerne that which is truely transcending his nature , otherwise , then obseruing how farre it exceedeth that which is according to nature : ) therefore ( i say ) the workes of the diuell , or witches , though sustained and produced by a supernaturall power , yet can haue no other way for their detection by man , but that which is ordinary vnto man , and naturall and possible vnto man ; for that which is aboue or beyond his power , or nature , is not his owne . from hence must necessarily be concluded , that there is no other ordinary way vnto man ( who knoweth or can know nothing but that is naturall ) vnto the discouerie of that is supernaturall , but that way which is likewise naturall . although therefore the subiect of witch-craft require a greater measure of knowledge to discerne that which is therein really , and truely supernaturall , from that which in nature oft-times hath a very great likenesse , and a deceiueable similitude therewith : yet is the way vnto that knowledge , the common high way which conducteth vnto all other knowledge whatsoeuer . and that this also is the same way & direction , which the holy scripture it selfe doeth intend , for the discouery of witches , and their sentensing is manifest . num. ● . . deut. . . and . . matth. . . iohn . . . corinth . . . hebr. . . in these named places it is required , that no man bee iudged in matter of weight , or death , but by the testimony of two witnesses , at the least . witch-craft therefore being a matter , both of weight , and death , cannot according vnto gods word , bee iudged but by testimony of witnesses : whatsoeuer is witnessed , must necessarily bee subiect to sense , since no man can witnesse ought , whereof there is not sense . from hence then it is ineuitably concluded , that the workes of witches , are no other way to bee discerned , or iudged , but by the common way of discouery , by deedes , and workes apparent to sense , and the testimony thereof . let men then bee perswaded and contented ( since god hath alotted , and allowed vnto the nature and power of man no other way ) in this onely warranted true way to seeke the discouery , to finde the footing , path , and steppings of witch-craft , as of all other things , which by the decree of god are reuealed vnto man , and subiect vnto the knowledge of man. it may bee here demanded , whether almighty god doth not extraordinarily , and miraculously at some time discouer this so abominable sinne of witch-craft , aswell as by ordinary meanes leaue it vnto discouerie ? this doubt shall more fitly in more due place be hereafter at large discoursed . it hath now beene here manifested , that there is or can bee no other ordinary trayll of witch-craft , then that which is common vnto all other detections of trueth : and also that all detections subiect vnto the discouerie of man ( as hath beene before cleared ) are drawne and deriued either from sense or reason , or likely probability raised from both . before i doe proceed farther , for his more facill vnderstanding , i doe admonish the reader , that hee distinguish , what is meane by the supernaturall workes ; namely , whatsoeuer is effected , in , vpon , or by any corporall substances , or sublunarie bodies , which is aboue the nature , and power of those bodies , or sublunarie substances . they are not supernaturall , in regard of those spirituall substances , which are the proper agents , and vnto whom such workes , are no more then naturall ; but in regard of those bodily substances , vpon which , in which , or by which , those spirituall substances doe worke , as meerely their patients , and being in themselues , or owne nature depriued of any such possibilitie . chap. iiii. of the workes of witches and diuels . before wee proceed further to treate concerning matter of witch-craft , according to the former waies of discouery and inuestigation : it will be needfull to distinguish who is the true author , cause , and immediate workman of the supernaturall workes which by sorcery and witch-craft are compassed or brought to passe . all created substances indowed with powers and vertue from god their creator , are either bodily , or corporall substances , or spirituall , or mixt and betweene both . bodily and corporall substances are the heauens , the celestiall bodies of the starres , of the sunne , of the moone ; the bodies of the elements , and all elementarie substances from them deriued and composed . spirituall substances are either angels , or diuels , or soules of men after death , separated from their bodies . mixed substances , partly spirituall , partly bodily , are mankinde compounded of a naturall body , and vnderstanding soule . hence it commeth to passe , that man by his vnderstanding spirit , doth together with angels , spirits , and diuels , participate and vnderstand many things ; as the scripture reuealed ; the history and creation of the whole world ; many truths of god ; the grounds of reason ; the principles of nature ; many generall rules and obseruations , and infinite particular obiects of many things past , present , and to come . but for that this vnderstanding soule is depressed , and imprisoned in this life by the body , by the passions , diseases , and manifold incumbrances thereof , and cannot extend or inlarge it selfe further vnto any portion of knowledge , then thorow the narrow windowes , closures , parts and organs of the body : therefore must necessarily the knowledge of man be much inferiour vnto that measure of knowledge , which spirits , being of a more subtill essence , and free from the burden and incumbrance of an earthly tabernacle or prison , doe in a more large extent inioy . as is said of the difference of knowledge in spirits , beyond the power and nature of man : so may be said from the same reason of the difference of the workes of spirits , farre inlarging and extending their vertue and power , beyond the power and force of men . the workes of men , are confined within the power and nature of these sublunarie bodies , vnto which they are annexed , and tyed . the workes of spirits are limited to no corporall substance or body , but spaciously compasse the whole and vniuersall body of the sublunary or inferiour world ( as the diuell doth witnesse of himselfe , iob . verse . ) and are not tied vnto any particular place , but rule generally therin , and in all places by the permission of god , as is euident , eph. . ver . . where the diuell is called the prince that ruleth in the ayre , euen the spirit that now worketh in the children of disobedience : and likewise , ephes . . verse . . where he is called the prince of darknesse of this world . from these vndoubted grounds , it is necessarily inferred , that both all knowledge exceeding the knowledge of man , must needs issue from the knowledge of spirits , and also that all workes exceeding and transcendent , aboue the power and nature of corporall substances , must necessarily be the force of spirits . it may now be demaunded how the workes of good spirits shall be knowne and distinguished from the workes of euill spirits and diuels , since both their workes proceede from the same nature , substance , and spirituall essence common vnto them both . this shall appeare by the consideration of the orders and sorts of good spirits , expressed in holy scripture , and their properties , besides which , all other are necessarily euill , and therefore diuels ; like vnto whom likewise , by iust consequent must be their workes , the one reciprocally * discouering the other . all good spirits are either angels and messengers of god , specially sent with his holy embassage , to speciall holy men , for speciall holy ends ; as was the seraphin sent vnto isaiah , the . chapter , verse . and as were the angels vnto the shepheards , when our sauiour was borne , or as were the angels which were sent vnto the patriarches of olde , or els tutelar angels , ordinarily commanded to guide , protect , and defend the elect and chosen children of god , as is manifest both by the testimony of our sauiour , math. . verse . . see that you despise not ( saith our blessed sauiour ) one of these little ones : for i say vnto you , that in heauen their angels alway behold the face of my father , which is in heauen . and by that text also , heb. . vers . . are they not all ministring spirits ( saith the apostle , speaking of angels ) sent forth to minister for their sakes , who shall be heires of saluation ? beside these orders of good and holy spirits , neither hath the holy scripture , neither hath the light of reason , or nature , or obseruation , knowne or discouered any other . all the workes likewise and employments of these good spirits , are all and euer obserued to be like themselues , holy , good , freely seruing and ministring vnto the expresse will , knowne and vndoubted pleasure of almighty god , as is certainly consumed , psal . . verse . praise ye the lord ( saith the psalmist ) ye his angels that excell in power , that doe his commandements in obeying the voyce of his word . all workes therefore or effects issuing from spirits , that cannot bee proued and manifested to be first commanded by * god ; secondly , tending solely to the execution of his will ; and thirdly , are not contained in one of the foure first mentioned offices and administrations of spirits , they are all certainely and assuredly to be suspected as workes of diuels and euill spirits , whom god doth permit ( as saith s. augustine in his . booke de trinitate ) to bring to passe such workes of theirs , partly to deceiue those wicked , which god in iudgement hath giuen ouer to be deceiued of diuels ; partly , to quicken and stirre vp the godly and holy man , and to trie and proue him thereby , as hee did his faithfull seruant iob. now for a more distinct cleerenesse and light vnto the proofe of these suspected workes of diuels , it is very profitable , necessary and pertinent , that we consider their kinds , which are two . the first kinde is of such supernaturall workes as are done by the diuell solely and simply to his owne ends or vse , without any reference or respect to any contract or couenant with man. the second kinde is of such transcendent workes , as are done with a respect or reference vnto some contract or couenant with man. in the first , the diuell is solely * an agent for himselfe , without the consent or knowledge of man. in the second , the supernaturall and transcendent workes are truly , essentially , and immediately from the diuels ; also ( because out of the reach or power of any command of man simply ) yet therein man hath a property and interest by couenant and contract , and deriuation thereof from the diuell , which is truely and solely sorcerie , and witch-craft : for since supernaturall workes are onely proper to a spirit , and aboue the nature and power of man , they cannot truely and properly bee esteemed his ; and therefore it is not the supernaturall work it selfe , but mans contract and combination therein with the diuell , his consent a and allowance thereof , that doth make it his , and him a witch , a sorcerer , which is a b contracter with the diuell . b now let vs proceed to consider how these supernaturall workes in the former seuerall kindes are or may be detected , some by reason , some by sense . chap. v. the workes of the diuell by himselfe , solely wrought without the association of man. it is not destitute of easie proofe , that there are many supernaturall workes of the diuell manifest to sense , wherein man doth not participate in knowledge , contract or consent with him . did not the diuell in the body of a serpent miraculously * reason , dispute , speake and conferre with eua , gen. ? was not his speech and voice vndoubtedly , manifestly , perceptibly , and truly heard , and sounding in her eares ? there then was no man as yet borne that could combine with the diuell in this supernaturall worke , or that could then be found a witch . likewise , was not the diuels carriage of the body of our sauiour , and setting it vpon a pinacle of the temple , manifest to the eye ? was not the fire which the diuell * brought downe from heauen in so miraculous manner , and in so extraordinary power to deuoure so many thousands of iobs sheepe , truly visible ? the messenger escaping to bring the tydings doth witnesse it . was not the power of the diuell seene at such time , as in the gospell he carryed whole herds of swine headlong into the sea ? was not the diuell seene to rend and teare the bodies of men by him possessed , in an extraordinarie and supernaturall manner and sort , marke the first , luke . math. . marke the ninth ? was not the very voice of a spirit heard and distinguished , when the diuell in so fearefull and maruellous manner cryed out in the possessed , math. . mark. . luke ? did not the people behold the miraculous force of the diuell casting the possessed into the middest of them , luke . verse , , ? did not the people heare and behold a foule spirit crying aloud , and in an● birab●● power and manner comming out of the possessed , marke , , , ? all these were workes supernaturall of the diuell , and manifest to outward sense ; yet no mention , no suspicion , no reason of mention , or suspicion of a witch or sorcerer : wherein therefore the diuel alone was sole agent . but it may be obiected , that these examples out of the holy scriptures are recorded as things specially seene , or noted in some speciall ages and times , which after-times and other ages doe not , or cannot affoord . the contrary is manifest by the faithfull histories and true reports of ethnicke writers , who liuing it distant ages , doe not differ in the true consent and harmony of the same report , concerning the same things , as they haue succeeded in their seuerall ages . it is not incredible , but certain vnto any common reader , what diuers authors of approued faith and credit , in seuerall ages haue written : how the diuell not onely out of the bodies and seuerall parts , * a part of the bodies of men haue vttered words , and spoken with the voice of men , euen as in the gospell he did out of the possessed ; but also out of trees , caues of earth , images & statues . the first is euident by the generall report from one succeeding age vnto another , concerning the pythons pythonici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ventriloqui , and the like . the second was neuer hid many hundreth of yeares , for many ages long before the birth of our blessed sauiour , as is apparent by the famous oracle of delphos , the oake of dodona , the statue of memnon . petrus gregorius tholosanus , in his syntagma iuris , reciteth this history concerning certaine statues at alexandria , that they did fall vnto the ground sudainly , and with an audible voice declared the death of mauricius the emperour , euen at the same moment and point of time when he was then slaine at rome . as the diuell doth shew himselfe by voices and sounds in trees , caues , statues , and the like : so doth he in diuers other outward shapes and formes of other creatures . thus he appeared vnto eua , and spake vnto her in the shape of a serpent aforesaid . of his appearance in diuers other formes likewise are many testimonies . neither doe philosophers differ or doubt herein . aristotle in his metaphysickes hath these words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , substances are called simple bodies , as water , earth , fire and the like , and things compounded thereof , as liuing creatures and spirits : which is so farre forth to be vnderstood of spirits , as they were in assumed shapes visible . orpheus doth number sixe kinds of these visible diuels or spirits . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , spirits inhabiting the heauenly regions , spirits ruling in the ayre , in the water , in the fire , in the earth , and vnder the earth . the spirits in the aire plato saith , are presidents of diuination , of miracles , and of chaldaike magicke . the spirits in the earth , and vnder the earth are such as appeare in the shape of dogges , and goates , and the like , moouing men vnto foule and vnlawfull lusts as ianus jocobus boissardus in his tractate de magia & genijs doth testifie . the same authour vnto this purpose citeth saint august . lib. . super genesim ad literam , confirming that spirits doe vse the helpe of aerie bodies or substances that they may appeare vnto men . vnto this opinion of the apparitions of spirits variety of story likewise doth bring forth faith and credit . i will not mention the apparition which happened vnto athenodorus the philosopher reported by pliny , nor brutus his genius after the death of iulius caesar , appearing and speaking vnto him , nor those representations , which in the shape of men appeared vnto lucius domitius , returning toward rome as suetonius reporteth , adding for confirmation of truth in the historie , that the apparition touching his beard , it instantly changed from the former perfect blacke vnto a liuely yellow , and thereupon he was afterward sirnamed oenobarbus . i will not farther cite ancient times herein . let vs come vnto later daies and writers . it is reported by iohn de serres the french chronicler , that the late renowmed k. of france , henry the . being in his hunting sports , a diuell or spirit presented vnto the kings eares and his whole company , a great cry of hounds , and winding of hornes . the king commanded count soissons to goe see who it was , wondering who durst interrupt his game . the earle still issuing forward toward the noise , still heard it , but seemed nothing neerer vnto it , though desiring to come neerest vnto it . at length a bigge blacke man presented himselfe in the thickest of the bushes , and speaking vnto the earle some few words , sudainly vanished . there could be no deceit in so many eares and witnesses , nor can the obiection of a meere imagination stand vncontrouled of the iust reproofe of want of wit and good manners , in doubt or deniall of so faire and so well aduised due testimonies . master fox , in the life of martin luther , doth relate the apparition and conference of the diuell with a yong man ; who vpon contracts agreed betweene the diuell and himselfe , deliuered vnto the diuell his bond for conditioned performances . speede in his chronicle , and relation of the passage of many affaires , within the time of henry the . doth make mention of the apparition of the diuell in the habite of a minorite fryer at danbury church in essex , with such thundring , lightning , tempests , and fire-bals , that the vault of the church brake , and halfe the chancell was carried away . i will not further recite infinite histories and reports , which may seeme to depend vpon the obscure or doubted credit of superstitious factions , or partiall authors , but of such onely as by the common consent of times , and generall voice of all writers , exact credit and esteeme . in this kinde what a multitude of examples doth the whole current and streame of all writers of all ages afford ? who almost that readeth any ancient classicall author , can auoide the common mention of fained gods , * and godesses of the field , of the woods , of the mountaines , of houses , of desarts , of riuers , of springs , and the like , offering themselues vnto men and people , sometimes in one shape , sometimes in another ; requiring worship , ceremonies and rites ; some in one manner , some in another ; doing strange and admited workes oft-times , sometimes pleasantly encountring people , sometimes menacing ? herevpon grew the multitude and varietie of names giuen vnto them , according to the seuerall manners , shapes , gestures , and places which they vsed ; as * fauni , satyri , nymphae , empusa , lemures . all christians , who know god , his word , and truth , and thereby beleeue one onely true god , must needs assure themselues that all these were euill spirits , and diuels . * that such were , all times , ages , histories , and records of times with one vniuersall consent confirme . that they were manifestly seene , knowen , & familiarly by the outward senses discerned and distinguished , cannot bee denied , by the seuerall descriptions of their manners , assumed shapes and gestures . and thus briefely auoiding the tediousnesse of the multitude of vncertaine particular examples giuen by priuate men , i haue by vndoubted and vncontrouled references vnto ages and successions of continued histories from one vnto another manifested , how among the heathen , the diuell hath apparently offered himsele vnto the outward sense , without the association of a witch or sorcerer : which was likewise before prooued by instances out of the holy scripture . in all these the diuell hath affected to * counterfeit the apparitions of the blessed angels of god vnto his holy seruants , thereby to make himselfe like or equal vnto god in ignorant and vnbeleeuing hearts . chap. vi. workes done by the diuell , with respect vnto couenant with man. it now followeth to giue examples of such supernaturall workes as are offered by the diuell , wherein man hath an interest and propertie by contract with the diuel ; as also to shew that these workes are manifest in like manner vnto the outward sense . vnto this proofe out of holy scripture , behold the witch of endor . did not saul contract with her , and she promise vnto saul to bring vp samuel vnto him ? did not saul see the vision raised by her , or at least speake thereto , and receiue answer there-from , . sam. . ? were not then his eyes and eares ( those two outward senses ) certaine witnesses of her sorcerie ? behold also the sorcerers of egypt . did not pharaoh see and view with his eyes those great and mighty sorceries , water turned into blood , rods into serpents , frogges caused to issue out vpon the face of the earth ? and as the holy scripture doth afford vs these examples , so are the histories of all ages , people , and countries , fraught with the like as manifest to sense as these , and as apparently detecting and pointing out the sorcerer and sorcery . liuy reporteth , in those ancient dayes of rome , that the romane claudia , a vestall virgin , did shew her selfe in act , able alone with ease and facilitie to draw a mighty ship by a small line or girdle , which was in the weight and greatnesse vnmoueable , against the force and power of many strong men , assisted by the strength of cattell accustomed to draw mighty and heauy burdens . that this was an act supernaturall , and aboue , and beyond any naturall vertue or force in her nature , is madnesse to doubt . that in this supernaturall act also , she had a propertie by her allowance and likeing thereof , expressed by her voluntarie action of vndertaking and drawing ; who can make doubt ? the act was supernaturall , and aboue her power and nature : her good will , allowance , and voluntary putting the act in practice , did proue her consent , if not contract , with that power and nature superiour vnto her owne , which is vndoubtedly , sorcery , and witch-craft . to this purpose , saith binefieldius , explicat . in praelud . . requiritar in maleficio hominis libera voluntas quam diabolus non potest cogere , sed persuadere tantum aut terrere . that is , in witch-craft necessarily the will , or consent of man , must concurre with the diuels worke , for the diuell cannot force , or compell the will of man , but perswadeth it onely , or affrighteth it . and againe hee saith , that whosoeuer doeth pretend to doe those things , which are aboue the power , and reach of man , by any naturall causes , which causes are allowed no such effects , either in nature , or in gods word , or by any ordinance of of his church , that man doeth closely , or tacitly inuocate the diuell . quoties ( inquit ) quis contendit illud facere , per causas naturales , quae nec virtute sua naturali , neque ex diuina aut ecclesiastica possunt illud facere , tacitè in vocatur daemon . tuccia also a vestall virgin , is reported by mumbling of a certaine prayer , to keepe water within a siue , or a riddle , as witnesseth not onely pliny , but euen tertullian . camerarius maketh mention of a man , who armed onely with certaine charmes , would vndertake to receiue vpon his body , without harme , bullets , or shot out of the fiery cannon . he maketh also mention of another , who would vndertake to lay his hand vpon the mouth of the like instrument , euen when the fire was alreadie giuen , and thereby cause the flame appearing in the mouth thereof , together with the shot there , to stay . the like is reported by ianus , iacobus , boissardus , concerning a germane count in his booke de diuinatione . it is related vpon good record , that decius actius the augur , was able to report vnto tarquinius the romane king , the very particular which he intended , & prepared in his most secret designes . it is written of the euthusiastes , or prophetesses of diana in castabala , a towne of cilicia , that they would walke vsually , & voluntarily , with naked & bare feet , vpon hot burning coales , without any hurt , or alteration by the fire . it is recorded concerning pythagoras , that hee would by certaine secret words , compell a feeding oxe , bullocke , or the like , immediately to stand still , and forbeare his meat . others report of him , that he would command wild beasts , and birds , beares , and eagles , to come vnto him , to grow tame , to follow him . it is credibly reported of the same pythagoras , that hee was at once by seuerall parties seene , in the very same point of time , both in the citie of thurium , and the towne of metapontum . apollonius likewise was translated , as it were , in the twinkling of an eye , or in the space of a word speaking from smyrna , vnto ephesus , as some histories report . that the power by which these things were done , was more then humane , no reason can doubt . that also the voluntary accession of these mens disposing , or apting themselues vnto these workes , doeth prooue their consent , and by consent in consequence of reason , societie with a spirit , who can doubt ? and for this cause , binsfieldius termeth it a tacit contract , as is aforesaid . but here by the way , is iust occasion offered vnto a question ; namely , whether a spirit or diuell can cause or bring to passe , that the same true body at once may bee really in two distant places , as it seemeth by this history of pythagoras . the answere hereto must needes in reason bee negatiue ; because it is impossible in nature , and in the ordinary vnchangeable course of all things by god created , that one indiuiduall and continued substance , or entire thing should be wholly diuided from it selfe , and yet be it selfe , or possibly be twice , or bee in two places , and yet bee but one and the selfe same thing . we must therefore rather here thinke that the diuell is a iuggler , presenting the liuely shape and pourtraiture of pythagoras in one place , and thereto haply by his supernaturall power , adding a counterfait liuelihood of speech and gesture , while the true substance is certainely and truly seen in another place . that these like practises are vsuall with the diuell , is apparent in many other kinds beside . did hee not vndertake , math. . verse . vnto wisdome it selfe our blessed sauiour , to shew vnto him all the kingdomes of the earth , a thing so farre out of his reach and compasse , but only by a lying and iugling vision ? if this he doeth vnto the sonne of god , how shall the silly sonnes of sinfull men escape ? it is written by some authors , that the diuell hath perswaded some foolish sorcerers and witches , that hee hath changed their bodies and substances , into catts , asses , birds , and other creatures , which * really and indeed without illusion ( if it be not presumption to reason with the diuell ) is impossible vnto him to doe . for there can bee no reall or true matamorphosing of one substance or nature into another , but either by creation or generation . the one is the sole immediate hand of god , communicable to no creature ( because there cannot be two creators ) the other is naturall , the finger-worke and power of god in nature , and proper to the nature of liuing animate creatures , not to angels or spirits . againe , creation is the worke of an infinite power , and therefore of god alone , because there can be but one infinite , whose nature containing all things , and contained of nothing , can admit no equall , no second , no other . the diuell then cannot create . that likewise he cannot cause these transmutations by generation , is as plaine and euident , because a true and reall generation hath many precedent * alterations , and by little and little in space of time groweth vnto the perfection of that kinde , vnto which it doth tend or is begotten ; but these seeming transmutations by the diuell of the substances of men into cattes , and the like , are swift and sodaine , in a moment , and without preparation : and therefore are no true , but seeming and iuggling transmutations . here may be againe obiected , that the diuell is able to worke aboue the power of nature ; and therefore beside and aboue the naturall course of generation , hee is able to make these reall transmutations . it is answered , though the diuell indeed , as a spirit , may doe , and doth many things aboue and beyond the course of some particular natures : yet doth hee not , nor is able to rule or command ouer generall nature , or infringe or alter her inuiolable decrees in the perpetuall and neuer-interrupted order of all generations ; neither is he generally master of vniuersall nature , but nature master and commaunder of him . for nature is nothing els but the ordinary a power of god in all things created , among which the diuell being a creature , is contained , and therefore subiect to that vniuersall power . for this cause , although aboue the power of our particular nature , the diuell as a spirit doth many things , which in respect of our nature , are supernaturall ; yet in respect of the power of nature in vniuersall , they are but naturall vnto himselfe and other spirits , who also are a kinde of creature contained within the generall nature of things created : opposite therefore , contrarie , against or aboue the generall * power of nature , he can doe nothing . therefore , to conclud this point , he cannot be able to commaund or compasse any generation aboue the power of nature , whose power is more vniuersall and greater then his . we will then hence conclude , that aboue and beyond the vniuersall nature and course of all generation , hee cannot make a true transmutation of the substance of any one creature into another . it was before prooued , that it is impossible for him to doe it by creation . it is here manifest , that he cannot doe it by any course of true generation . there can be no real transmutation of one substance into another , without either a creation or generation . wee will therefore conclude with the saying of saint augustine de ciuitate dei , lib. cap. nec sane daemones naturas creant , sed specie t●nus , quae à deo creata sunt , commutant , vt videantur esse quae non sunt : that is , diuels cannot create any nature or substance , but in iuggling shew or seeming onely , whereby with false shaddowes and outward induced shapes couering those things which are created of god , by these commutations they cause them to seeme that which they are not indeed . concerning other manifest iugglings and illusions of the diuell , diuers authors haue giuen diuers examples , but that which aboue all the rest doth most palpably detect him herein , is a history related by ioannes baptista porta in his second booke de magia naturali . he there witnesseth , that vpon the diuels suggestion , a witch beleeued firmely , and perswaded her selfe , that all the night she had rid in the ayre , ouer diuers great mountaines , and met inconuenticles of other sorceresses ; when the same night the mentioned authour himselfe , with others , had watched and seene her , all that imagined time of her transuection in the ayre , to be within her chamber profoundly sleeping ; yea , had smitten her , made her flesh blue with strokes , and could not a wake her , nor perswade her afterward , when shee was a waked that they had so vsed her , or at all had either seene or beheld her . thus preualent was the iuggling power of the diuell . s. austine de ciuitate dei , lib. . doth deliuer an history concerning the father of one praestantius , who lying in a deep traunce so profoundly that no meanes could awake him , did dreame ( as when he awaked he did report ) that hee was transformed into an asse , and carried bagges or burdens of corne into a campe of souldiers . at the same time , in the same manner , such a like asse as hee in dreame imagined himselfe did bring such burdens into the same campe . from these examples may bee iustly drawne a plaine demonstration of the diuels palpable iuggling and illusion , which also may serue for confirmation , together with the reasons before annexed vnto my former answer , concerning the diuels seeming , or deceitfull presentation of the reall body of pythagoras in two distant places at once , in the same point of time . and from all these conioined and conferred , may be truely inferred and collected , that the diuell as hee doth many supernaturall workes really , so he doth many other by illusion and beguiling the imagination . these his iugglings notwithstanding are things also supernaturall , and tricks onely possible to spirits and impossible to man. for it is impossible to man to frame so liuely a seeming presence of man in one place , that it shall not bee discerned otherwise then the very same true presence & real substance which is really in another place , as also to fasten such dreames as were before mentioned , vpon men , and according to those dreames to cause the things dreamed , by the witnesse and testimony of other beholders , to bee brought to passe in so liuely likenesse and similitude , as cannot bee discerned and discouered otherwise then the very same that they were in dreame likewise beleeued . from hence it doth also follow very necessarily , that what man soeuer shall vndertake these supernaturall iuglings , which are onely possible in the power of spirits , & of the diuell alone , is thereby as truely conuinced to bee a witch or sorcerer , as he that vndertaketh any of the former reall supernaturall workes , or any other of the like kinde , because they are both and all alike proper onely to the diuell , and wherein man can haue no property or power but by and through him . let vs now then againe returne vnto the diuels reall supernaturnall performances and workes , vnto sorcerers , from whence by the way of answer vnto the former doubt , concerning pythagoras his supposed realty of being at once in two places , we haue hitherto onely digressed . it is written as a thing vsuall vnto many famous magicians , sorcerers and witches , vnto the view and sight of some admitted spectators , to raise resemblances of the dead , which seemeth a thing vndoubted by the witch of endor , raising samuel the prophet vnto saul the king before mentioned . in this kinde those famous and renowned witches medea and circe in old and ancient times are reported to excell . hence among the heathen had necromancie the reason of the name and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is diuination by calling vp , or raising the dead . later times haue not been behinde former times in the record of the like : but to adde reason to inforce the truth of report herein ; i will answer an obiection which may bee made . whether in these apparitions there be onely illusion and imagination ; of some thing truely and really visible vnto the outward sense . as touching the reall raising of the dead , it is impossible vnto the limited power of the diuell , either in the substance of body or soule , to reduce or bring the dead back into this world , or life , or sense againe ; because in death , by the vnchangeable , and vnalterable decree of god in his holy writ , the body returneth into dust from whence it came , and the soule to god who gaue it . notwithstanding , since the outward shape and figure , and proportion of any substance , and not the substance it selfe , or creature , is the true and naturall obiect of the eye , according to the philosopher , who truely saith , res non videntur , sed rerum species ; that is , the substances or things themselues are not offered , nor come vnto the sight , but only their shape , and outward figure , as also for that common sense and experience doe teach vs , that it is a thing absurd , and impossible , that all those bodies and substances , which in infinite number wee dayly see , and behold really and materially in their corporall substances , and dimensions , should be contained in the small body of the eye : for these causes ( i say ) it is possible according to reason , that the diuell in these supposed apparitions of the bodies and substances of dead men , may present true , reall , and naturall obiects , certaine and assured vnto the eye and sight , if hee can onely present thereto the outward liuely pourtraitures , and shapes of the substances or bodies , though the bodies themselues be away . that the diuell can doe this , is no doubt . for if man by art can vsually diuide the outward shapes , and figures of creatures and substances , from the substances and creatures themselues ( as is apparent by the looking glasse ) and the cunning painter can in another borrowed substance , separated from their true , right and proper substance , represent perfectly the true and liuely shape of men , & other creatures , euen when they are not onely absent , and remoued in farre distant places , but when oft-times they haue many yeares beene swallowed of the graue ; why should it be thought impossible vnto the diuell ( who certainely is more then exquisite apelles excellent ) to offer and present vnto the eye likewise any true shape whatsoeuer ? if he can offer the true shape ( as is not to be doubted ) he doth offer a true and perfect obiect ; and therefore that which is truely and certainely manifest to sense , although speech and the motion thereof , without another visible bodie to sustaine it ( being impossible vnto shapes and pourtraitures drawne by men ) be things supernaturall , and truely spirituall , which doe therefore make it a worke proper vnto the diuell . and thus it is apparent , that the supposed apparitions which the diuell doth offer of dead men , may be esteemed and reckoned among such supernaturall workes of diuels and sorcerers , as manifestly are brought to outward sense . now let vs turne to view some other kinds of the same workes of the same authors . it is reported by some writers of worthy credit , that the bodies of sorcerers & witches haue bin really carried , and locally remooued from on place into another by the diuell . and of later times ( as bartholomaeus de spina doth witnesse ) the inquisitions haue condemned vnto perpetuall prison , and their detained witches , who by their owne confession , and others proofe , haue by the diuell been transported into so farre distant places , in few houres , that afterward it hath bin a trauell of many dayes , by their owne naturall power to returne againe from whence they were manifestly by the diuell carried . it is a thing likewise written and vulgarly receiued , that witches are oft-times seene bodily to haunt places , fields , houses , graues , and sepulchers , in an vnusuall and miraculous manner and wondred fashion . these things , and infinite more , whether true or no , cannot be knowne , but to him that doth himselfe behold , and can from his owne sight auouch them really true , and not imaginarie . to performe some manner of asportation , and locall translation of the bodies of witches and sorcerers , it seemeth in reason a thing whereunto the diuell is not vnable . first , for that it appeareth within the power of a spirit , by the history of the prophet habacuc , whom the angel carried by the hayre of the head , out of iudea into babylon . the naturall faculties and properties of a spirit , giuen in their creation , and by their essentiall formes vnited vnto them , the diuell doth participate with all other spirits whatsoeuer , though in his fall from heauen , he lost their true happinesse and perfect fruition in the face and fauour of god his creator . secondly , for that there are vndoubted examples in holy scripture , of the diuels power in the locall translation , not onely of bodies inanimate : as fire , windes , tempests , houses ( as is apparent in the history of iob ) and of animate bodies also , or bodies of brute creatures ( as is euident in the heards of swine which he carried headlong into the sea ) but likewise of the bodies of men , as is cleere in the gospel , where it is said , that the diuell did cast the bodies of the possessed into the middest of the people . if the diuel could cast , or carry their bodies the distance there expressed ( whatsoeuer or how little so euer it was ) it doth manifestly prooue his power , in the locall motion of mens bodies , although the full extent of his power therein be not necessarily thence collected . concerning the taking the body of our sauiour , and setting it vpon a pinacle of the temple , i will not vrge , but do conclude vpon my former reasons sufficiently and necessarily , that the diuell , where god himselfe doth not countermaund , or prohibite him , hath power to dispose and transport our naturall bodies . i will not cite a multitude of authors herein , and from them borrow needlesse examples . as some may bee true , so i doe not beleeue all , and very few i wish trusted , where the proofe doth not manifestly exceede all exception . i conclude , that it is possible , that sometimes the supernaturall power of the diuell in this kinde , as in other before mentioned , may appeare vnto outward sense manifest , and the witch or sorcerer be found a voluntarie with him . and as is said of this kinde , so may be said of many more besides those before mentioned . concerning the manifest supernaturall workes done by charmers , who is ignorant ? to omit the histories of medea and circe those old famous hags , who were seene by charmes immediately to cause graine to wither vpon the ground ; the current of waters to stand still ; the streame to runne backe against the course , tempests , raine , thunder , windes to rise and fall at their word and command , for an assured testimonie of the true and reall harmes , which charmers manifestly vnto outward view and sense did vnto the ancient world , is as yet extant so many hundreths of yeares , the law of the twelue romane tables , wherein was a decree and statute made to preuent and restraine the manifest wrongs and iniuries of charmers . alienas segetes ne incantato , saith the law , alienas segetes in cantando ne pellexeris , that is , let no man charme his neighbours graine . let no man by charmes and incantations carry away or transport anothers graine . there are many other true reports and records of other wonderfull works and supernaturall feates , all alike offered vnto the outward sence : there inumeration or citation is not further needfull . it is sufficient whatsoeuer or how many soeuer they be , that they are workes supernaturall , that they are manifest to sense , that they are of the diuell , and that the witch or sorcerer doth manifest his guilt therein , by voluntary presenting himselfe therein , by manifest vndertaking any part or office in the performance or by promising , and according to promise causing to come to passe . the reason is infallible . he that doth vndertake voluntarily , doth present himselfe and doth promise and according to promise , cause to be performed that which is in anothers power , and impossible vnto himselfe , doth thereby necessarily and vnanswerably prooue himselfe to haue an interest , a power , a contract with that other , which for any may to haue with the diuell , is society with diuels , which is witch-craft and sorcerie . and thus hath beene declared , how the supernatuall workes of the diuell and sorcerers may be manifest to the outward sense , and the true testimony thereof . an obiection here may be made , that many of the former workes may seeme manifest to the sense , which indeed and truth are deceits of the imagination and illusion , and therefore there can be no such certainty vnto the outward sense . it is truely * answered , he that wanteth so much true iudgement , as to distinguish when he doth see a certaine true obiect offered vnto his sight from without , and when he is incountred onely with a resemblance thereof from within his fancie and imagination , is diseased in body or minde , or both , and therefore is no competent iudge or witnesse in these or any other weighty affaires . for that is in health of body , and in the outward organes and instruments of sense , and sound in his reason , iudgement , and vnderstanding , though sometime the fogge and mist of deceiued sense , or fancy , ouershadow the brightnesse of true and vndeceiued reason for a short time in him yet it cannot so perpetually eclipse it , but it wil recouer his light and true splendor againe , and truth will shine more excellently in the end out of that darknesse . this is very liuely seene in the example of s. peter . acts . verse . . who at first did thinke he had onely seene the angell which god sent vnto him to deliuer him out of bonds , in a dreame or vision : but when afterward he was come to himselfe , and his true sense and reason , hee then perfectly discerned and knew that he was really deliuered out of prison by an angel of god. if men could not certainly discerne betweene that which they doe really see , and that they falsely imagine in visions , dreames and fancie , then were the life of man most miserable , there could be no certainty of truth , no excelling in knowledge or vnderstanding . all men should be a like vnable to distinguish , whether we liue in dreames onely , or in wakeful deed . but the certaine knowledge which god hath giuen vnto mankinde in so infinite kindes and measures , doth prooue the eminence of reason and vnderstanding aboue the intanglements and depression of sense and fancie . there remaineth as yet another doubt , which is , how those things which before were mentioned to be spirituall and supernaturall can be subiect in reason vnto outward sense or be knowne thereby , howsoeuer by the former examples , it doth so seeme . it is true that a spirit and a spirituall worke simply in it selfe in the owne nature and substance , cannot be seene by any bodily eyes , or be deprehended by any outward sense . notwithstanding , as they doe mixe themselues with bodily * substances , which are subiect to sense , by accident spirits , and spirituall operations , are certainly tryed and discouered euen vnto sense . for how is it possible that a spirit should mixe it selfe in corporall things , but the discrepant nature thereof , and mighty difference , must produce and beget some great apparent alteration , which alteration being beyond the wonted nature of the one , doth prooue another superiour nature in the other ? for illustration hereof , let vs borrow an instance from one of the forenamed manifest sorceries . water is turned into blood by a spirituall power . the eye doth manifestly see the water , and as apparently after see the blood , and is a true and vndeceiued witnesse of both . reason and common sense doe know the transmutation to proceede from an inuisible power , which appearing in visible bodies , is by them apart seene , and doth detect an inuisible author , because an immediate effect manifested to sense , doth necessarily in nature prooue the immediate cause , though hidden and vnknowne to sense . that inuisible and spirituall things may , by those things which are visible and bodily , be conceiued and discerned , the holy scripture doth witnesse in these words of saint paul , rom. . the inuisible things of god ( saith he ) are seene by the visible things , or by his workes in the creation of the world , which are visible . it may be here demanded , since it is the propertie of the diuell , in his seeming miraculous contriuements and actions ( though a limited and finite obiect creature of god ) yet to indeauour to counterfeit and imitate the most high and mightiest workes of wonder of the infinite creator , thereby to magnifie , deifie , and equall himselfe vnto god in vnbeleeuing and seduced hearts : since , i say , this is his property , how shall the fraile vnderstanding and capacitie of man distinguish the maruailes of the diuell , so liuely resembled thereto , from the true miracles , and truly miraculous workes of god , that thereby with more facility , and lesse confusion , industrious mindes may discouer the proper workes and acts of the diuell , and his associates , enchaunters , witches , and sorcerers ? first , the true miracles of god being transcendent aboue all created power , and the immediate effects only of a creating vertue , almighty god for his sole good will and pleasure doth vsually and euer dispense by the hands and through the administration of holy men , prophets and apostles manifestly called of god. secondly , the end and scope of gods miracles , directly and mainely ayme and are bent at the glory of god , and the benefit of his people , not vnto any priuate end , any particular vaine end , tending to satisfaction of priuate lusts and curiositie . for this cause the holy apostles vsed the gift of miracles not vnto any other ends , then vnto the confirmation of that holy gospel , which they preached and published from god , neither did they therein ascribe ought vnto their own praise or glory , but solely vnto the praise and glory of god , and the good of his church . that this was their true end , and ought to be the scope and end of all that receiue the power of miracles from god , saint paul doth witnesse and teach , . cor. chap. . verse , , , . now there are ( saith he ) diuersities of gifts , but the same spirit : and there are diuersities of administrations , but the same lord : and there are diuersities of operations , but god is the same which worketh all in all . but the manifestation of the spirit is giuen to euery man to profit withall . it is from hence manifest , that if any miracles proceede from god as author , they are dispensed by men , sanctified by god , and who can and are able to prooue and iustifie their warrant from god : as also that these men of god doe solely professe and bend them vnto the glory of god , and the weale of his church . this then is the square and infallible rule by which all miracles doe stand or fall , and are approoued either to be of god , or conuinced to be of diuels . let vs then conclude this point , with that excellent and diuine saying of theophilact , vpon the . chap. of s. luke . praedicatio miraculis & miracula praedicatione sanciuntur . multi enim saepe miracula ediderunt per daemones , sed eorum doctrina non erat sana , quamobrem eorum miracula non extiterunt a deo. that is , the word of god doth establish and confirme the truth of miracles , and miracles ratifie and confirme the authoritie and truth of the word . for many haue done miracles by the power of the diuell , but their doctrine was corrupt and not found ; and therefore their miracles were not of god. wheresoeuer therefore miracles or supernaturall workes shall dare to shew their heads , not contained within those limits or compasse , that is neither prooued immediately from god himselfe , nor mediately by him reuealed in his writ & word of truth , they are iustly to be suspected to issue from the enemies of god ; the diuell , and euill spirits , and therefore their authors ought to be accomptant therein vnto iustice , and all religious ministers and seruants of god and iustice , in the most strict and seuere extent of law. and thus much concerning the manifestation of the supernaturall workes of witches and sorcerers , vnto or through the outward sense . chap. vii . the workes of the diuell or witches manifest to reason , or consequence of reason , and how detected . all doubts being cleared , it hath vndoubtedly appeared how supernaturall and spirituall workes are apparent to sense . it now followeth to declare , how likewise they are euident to reason , or necessary to consequence of reason . those things are said to be proper obiects of reason and vnderstanding : which , being remote from the immediate view or notice of the outward senses , are grounded vpon vniuersall and intellectuall knowne positions , propositions , and certaine vndoubted generall notions , by necessary collections , or raciocinations . that we may build the foundation of this our reason or raciocination vpon the infallible truth of gods holy word which shall neuer be shaken : let vs for the detection of witches and sorcerers , by reason , and consequence of reason , syllogise directly and immediately from god himselfe . thus saith almighty god , isaiah chap. . verse . . and when they shall say vnto you , enquire of those that haue a spirit of diuination , and at the south-sayers , which murmure and whisper , should not a people enquire of their god ? vnder this interrogatiue ( should not a people inquire of their god ? ) is vnderstood this affirmatiue ; a people should enquire of no other spirit , but of their god alone . from this holy text and writ , reason doth assume and collect necessarily , and truly . first , that many things are hidden from the knowledge of man , which are reuealed vnto the science and knowledge of spirits . otherwise neither would man aske or enquire of spirits ( as hath beene vsuall in all ages ) neither should god haue occasion here to forbid the enquiring at spirits . that the ignorance also of man in things knowne to spirits , is the true , first and originall motiue or reason for enquiring at spirits , is very plaine by the words of king saul , . sam. . . god is departed from me ( saith he ) vnto the vision of samuel , raised by the diuell , and answereth me no more , neither by prophets , neither by dreames : therefore haue i called thee , that thou maist tell mee what i should doe . here is a manifest grant of knowledge in spirits aboue men . secondly , reason doth hence collect , that all spirits that doe suffer themselues to be enquired at , are euill spirits , and therefore diuels ; because almighty god hath here expressely forbidden the enquiring at any other spirit beside himselfe : and therefore good and holy spirits will not , nor * can not disobey the commandement of god , nor countenance or assist men in so doing . thirdly , reason doeth necessarily hence conclude , that such men as are enquired at for reuelations of things hidden from the skill and possibilitie of knowledge in man , are sorcerers , witches , and south-sayers , if promising and performing according thereto really , and yet not warranted by god his word , nor assisted by nature . the consequence and inference of this reason is iust ; for that to promise those things , or to vndertake those things which are out of their own knowledge , and solely and properly in the knowledge of spirits and diuels , doeth manifestly proue in the performance , their interest , societie , and contract with spirits and diuels , which is sorcery and witch-craft . it may bee here obiected , that there are some men who affect to bee resorted vnto , and to bee enquired at in things supposed hidden from the knowledge of man , and to be reputed able vnto such reuelations , though haply they practise to deceiue , vnder the colour of pretence , of such abilitie . it is iustly hereto answered , that this their presumption ought to be seuerely enquired into , whether it doe taste of ought that is diabolicall , of the diuell , or supernaturall : and if nothing so doe , yet in this grand cause of god himselfe , the religious iealousie of the prudent magistrate , ought to punish their presumption , which dare affect to vndertake the name or note of a sinne , so odious and abominable vnto almightie god. let vs for better impression , againe repeate and iterate those things which were collected out of the propounded text . first , that there is knowledge in spirits of things hidden , and separated from the knowledge of man. secondly , that such spirits as are enquired at , and doe reueale such knowledge vnto man , are diuels . thirdly , that men which doe practise to be enquired at for such supposed reuelations , ought not onely to be iustly suspected , and inquired into , but that if they be found therewithall , to know and reueale those things , which are indeed and really aboue and beyond the knowledge of man , and are properly and onely in the power of spirits ; that then this doth infallibly prooue their interest power , and societie with diuels , which is certaine and assured sorcery and witch-craft . and thus hath reason drawne a demonstration out of the booke of god , of a certaine witch , and manifest sorcerer . let vs now exercise our selues in the consideration , examination , and tryall of some particulars herein . it is said of apollonius , that he foretold the day , the houre of the day , the moment of the houre ; wherein coccius nerra the emperour should die , long before the time and being in farre distant places remooued from him . it is reported of the same apollonius , that being consulted by one who for that purpose came vnto him , how he might grow rich , apollonius appointed him to buy a certaine field or ground , and to be carefull in tilling and plowing thereof , which after he had done a while , he found in the end a great treasure and so became rich . it is written of the same apollonius also , he made knowne vnto titus vespatian , the time and manner of his death , enquiring it at his hands . these things with many other the like ianus iacobus boissardus , relateth in the life of apollonius . who hath not heard of the name and mention of that famous and renowmed british wizard merlin , and of his high and great esteeme among princes for his prophesies ? vnto his fore-sight and predictions , from many foregoing ages , the successes and euents of diuers princes affaires , in their seuerall raignes , haue beene vsually by diuers times and histories referred . for this cause master camden , in the description of caermarden-shire , doth terme him the tages of the britans . speede in his tractate of the ancient inhabitants of great britane ; as also of the life of aurelius , ambrosius , and of the raigne of king john , and of henry the fourth , doth our of malmesbury , and others , recite diuers accidents and euents , in seuerall succeeding ages , vnto his oraculous and miraculous illuminations , ascribed to haue beene foreseene , foretold , and knowne . if there be truth in those oracles , and ancient foreseeing reuelations , they doe necessarily inferre the assistance of a power , farre superiour vnto all the power of man. therefore whosoeuer doth finde them true , must conclude their author a witch or sorcerer . neither hath the generall reception , or opinion of authors , beene herefrom different , who haue published him the sonne of an incubus , or the sonne of a witch , begotten by the diuell . as it is said of this ancient time-noted , and age-viewed sorcerer ; so may be testified of many other . what shall we iudge of that infamous woman , among the french , called ioane of arc , by others ioane pucell de dieu ? iohn de serres , the french historian , doth report that she had many miraculous reuelations , whereof the king ( then charles the seauenth ) and all his armie and men of warre , were open wondering witnesses , and in those reuelations for the most part , there was found no lesse wondrous truth , then true wonder , as saith serres , although some others haue iudged her an imposteresse only . by her sole incouragement , and stout assurance of successe , built vpon miraculous reuelations , the french prosperously incountred the victorious english in france , at seuerall times , and against all humane reason , recouered their in reason-vnrecouerable , and most desperate standing , euen neere vnto the pit of vtter downefall , with more then vnspeakeable amazement and terrour , vnto the sodainely confounded english . notwithstanding , at length shee was taken prisoner by the english , executed and burnt for her witch-craft . what shall wee say or iudge of other the like authors , and broachers of supernaturall reuelations , and predictions in other times ? the fore-mentioned historian reporteth , that a wizard foretold duke biron of his death , and that hee should dye by the backe blow of a burguignon , who afterward prooued his executioner , beeing that countrey man. melancton our of carion doeth recite the mention of a woman , of the order of the druides among the tungri , who foretold dioclesian that hee should bee emperour of rome , when he had first killed a boare , which prooued afterward one apor , then an vsurper , which in the latine tongue signifieth a boare . suctonius writeth of a diuinour , who long before was able to make knowne the death , and the manner of the death , and murder of iulius caesar . philippe de commines , in his . booke , chap. . doeth make mention of one frier hierome , and of his many admirable reuelations and predictions , concerning the affaires of the king of france , which as from friers owne mouth , hee himselfe did oft heare , so with his owne eyes hee did witnesse and behold their issue true . it was disputed , whether in these transcendent reuelations the frier were a * man of god or no , and it is doubtfully there concluded . in these like reuelations and prophecies , reason cannot deny , but must acknowledge the manifest impression and stampe , of more then humane science or demonstration . if wee desire or affect more specially to viewe what our owne histories at home afford : who can deny him a wizard , or witch , who as master speede and others testifie , in the reigne of richard the vsurper foretold , that vpon the same stone where hee dash his spurre , riding toward bosworth field , hee should dash his head in his returne : which prooued accordingly true , when being slaine in battell , hee was carryed naked out of the field , and his head hanging low by the horse side behinde his bearer , did smite vpon the same stone in repassage , where before in passage hee had strooken his heele and spurre . what can be deemed lesse of the author of that prophecie in edward the fourth ; that is , that * g. should murder king edwards heires , which g. vnderstood of the duke of glocester , was too true . how can he likewise escape the iust suspition of the same foule crime , from whom originally or first was deriued that prophecie or prediction in henry the fift , concerning his sonne , as yet then vnborne , videlicet , that what henry of monmouth should winne ( which was henry the fift ) henry of windsor should lose ( which was henry the sixt and his sonne ) as it after came truely to passe ? these things as i said before , doe necessarily inferre a power farre superiour , vnto the power of man , and therefore prooue their voluntarie vndertakers witches , or sorcerers . this doeth binsfeldius in his tract , de malef. confessionis , confidently affirme in these words , referri non possunt ad causas naturales , sed ad daemonas hi effectus , nempe response dare de occultis ferri , per verem , per loca remotissima . that is , these things can haue no relation vnto naturall causes , namely , to giue answere vnto things hidden from man , to flie in the ayre , and the like , but are to be attributed vnto the power of the diuell , or diuels . but here may bee obiected , that since it is said by god himselfe , that no man ought to aske of any other spirit , but of god alone , things hidden and vnreuealed to men , isa . . verse . before alleadged ; and since for that cause it is not to be doubted , that many things may be reuealed by god vnto men , for this cause and reason ( i say ) it may be deemed and obiected , that some of the former reuelations and prophecies may bee free from the imputation of witch-craft , and sorcery . it is vnanswerably answered to this obiection : first , that all the reuelations and prophecies which are of god , are euer published by prophets , & men of god , immediately called by god himselfe , vnto those functions and places . secondly , those vessels , and seruants of god , which are the publishers of gods reuelations or pophecies , doe euer auouch , and openly professe god himselfe , to bee author thereof , from whom they onely claime , and openly proclaime their immediate , and expresse warrant and commission , as appeareth by all the prefixions of their prophecies : thus saith the lord , the word of the lord , the burden of the lord , the reuelation of iesus christ , and the like . thirdly , the reuelations and prophecies , which are thus deriued and sent from god , carry in themselues some manifest stampe of their authority , and power from god , in some fruites or effects correspondent , and answerable to the nature , will , and pleasure of god , and are directly and originally bent , and intended vnto the glory of god , and the publike weale , and good of his church , and people . by these notes , and infallible markes of gods holy prophecies and reuelations , may bee euidently discerned a cleere difference , and distinction thereof from diuellish predictions , and sorcerous prognostications , which therefore cannot shrowde , or hide themselues vnder colour or pretense thereof , being duely and rightly expended . it may bee yet further obiected , that some learned and truely religious seruants of god ( though no publike ministers , of propheticall functions or callings ) haue had sometimes their speciall reuelations of some particular things , in which it were not onely manifestly iniurious , but plainly & extremely ridiculous to accompt them witches . it is true , and cannot be denyed , that almighty god sometimes , by dreames , sometimes by secret prodigies , doeth admonish some his priuate seruants , good and holy men , of some things to come , for their owne priuate and retired reformation , information or better preparation ; not for prophane or trifling ends , or vses , but that any prophecies or reuelations , can be of god , that are obscurely whispred , or cast abroad for such vses , by any vnwarranted or prophane authors , without any manifest warrant , commission or authoritie from god , in the vpright iudgement of all men , that truely worship and feare the true god , the god of hostes , is much irreligion , and prophane credulitie to auouch , or affirme . nay , it is altogether contrary and contradictory , and therefore impossible to god his miraculous reuelations , visions and prophecies , ordinarily , or commonly to serue , or waite vpon the ordinary ends , or vses of priuate men , since all true miracles , and miraculous reuelations are euer in their proper nature , and true end , solely attendant vpon god his immediate command and word , vnto his extraordinary workes . to make it therefore ordinary , or a thing common , or of customary practice , to foretell or giue prediction of things to come , must necessarily proceede from the diuell , since the gift of true prophesie , and the spirit of true reuelation , is not subiected to the common or vsuall intentions of men ; neither can profit or commodity , or sale bee made thereof by men at their pleasure , as is not vnwonted with all the disciples of simon magus , sorcerers and witches , in their markets and fa●res made of their prophecies and reuelations . if then these whispered reuelations cannot bee of god , then are they necessarily of the diuell . if they proceed from the diuell , then by an ineuitable conclusion , those men are his instruments or organs , by whom or through whom they originally flowe , or are deriued vnto men and published . it may be yet further obiected , that in men possessed by the diuell , as were those men in the gospel , whose bodies the diuell did really rend and teare ( in whom hee did roare and crie out ) whom hee cast into the middest of the people . it may be ( i say ) obiected , that in those possessed and the like , there may be reuealed many things hidden from men , without the imputation or iust opinion of witch-craft or sorcerie in them . that this may bee , is manifest in the gospel , where the diuell in the possessed vttered wordes of knowledge then hidden from men , but by extraordinary reuelation , when hee acknowledged our sauiour to bee iesus the sonne of the liuing god. this could not in any possibilitie of mans reason bee knowne vnto the possessed , because it was then but in part reuealed vnto the disciples themselues , who were as yet but learners themselues and scholers of that diuinitie ; neither had the naturall man , or the world as yet so much as tasted , or sauoured any notice thereof . the like may bee obiected concerning those that are obsessed . i call them obsessed , in whose bodies outwardly appearing no extraordinarie signes or tokens of the diuels corporall presidence , or * residence in them ( as was in the possessed manifest ) yet are their mindes , vnderstanding , wils , and reason palpably obserued to bee besieged , captiued and inchanted , by an extraordinary and more then naturall , or rather an infernall inuasion of the diuels illusions , for the magnifying and aduancing whereof , the diuell doth oft-times mixe and temper them with some rare and wonderfull reuelations , by or through the obsessed deliuered . from these obiections both concerning the possessed , and also the obsessed , doeth issue a necessary sequell , that prophecies and reuelations are not alwayes inseparable testimonies of a witch . it is truely hereto answered , that solely and simply reuelations are not sufficient euidences , or conuictions of a witch , or sorcerer , but with difference and distinction . supernaturall reuelations vnrequiredly transfused and transferred by the diuell , doe not prooue the persons in whom they are found , to bee their owne free or desirous agents in consent therein , but rather properly and truely the diuels patients , and therefore it cannot be their guilt , but his intrusion , vsurpation , and insidiation : but supernaturall reuelations , in which any man shall knowingly , and delibrately consult with , or inquire at a knowne spirit , and inioying the free libertie of his will , not depraued or corrupted by illusions or diseases , shall with consent or allowance thereof entertaine , commerce conference or assistance of spirits vnto that purpose : such reuelations ( i say ) wheresoeuer truely and duely detected , doe demonstratiuely and infallibly point on a witch or sorcerer , by what way soeuer hee doe practise with the diuell , whether by coniuration , spels , or other magicke rites , or by vulgar trading with him , by familiar speech and expresse contract , as is most vsuall with vulgar and vnlearned witches . it is not the different manner of contracting , or couenanting with the diuell , that maketh a new or a different species of a witch , for by what name soeuer , in what manner soeuer , any man doeth contract with the diuell , hee is a witch or sorcerer , saith binsfeldius , and inuocateth the diuell . although therefore the possessed , or obsessed , are iustly acquite in their reuelations and prophecies , because transmitted or sent vnrequired , and vnknowingly vnto them , yet cannot the witch or sorcerer bee any thing at all aduantaged , or cleared in his reuelations , which are euer detected to bee both by him affected ( as is prooued by his mercinarie sale thereof ) and also are fore-thought and premeditate , as is euident by his promised and couenanted vndertaking thereof , according to conditions or agreement . that we may make this point yet more cleere , let vs yet farther examine , and consider what witch-craft is . these are the expresse wordes of binsfeldius a papist diuine , in his tract de confessionibus sagarum & veneficorum . vt fiat maleficium haec tria concurrant necesse est inquit , deus permittens , secundo diaboli potestas , tertio hominis malefici voluntas libere consentiens . that is , vnto witch-craft three things necessarily concurre : first god permitting : secondly the diuell working : thirdly , man thereto consenting or yeelding his free-will . vnto the very same purpose , saith a learned protestant diuine our countriman , perkins in his description of witch-craft , including the worke or assistance of the diuell , the permission of god , and a wicked art freely practised by man , and chap. . of his discourse of witch-craft , hee pronounceth also him a witch , whosoeuer wittingly or willingly consenteth to vse the aide or assistance of the diuell , in the working of wonders aboue the ordinary course of nature . i name these two diuines onely , because in this particular they seeme to mee to haue best satisfied , and by the common consent both of papist , and protestant diuines , the trueth doeth more vncontrouersedly appeare catholike and firme , most other learned men that i haue seene on both parts , hauing generally or for the most part comparatiuely beene defectiue . scaliger in his booke de sabtilitate , consenteth with them both , exercit . . where speaking of the impossibilitie , of one man hurting another meerely by bare wordes , hee hath these wordes . there is a greater power then wordes saith hee , namely , the diuell doeth the mischiefe vpon the vttering of such words ; and the foolish sottish man , that pronounceth or vttereth them , supposeth that by vertue of his words it is done . ipse igitur agit daemon ( inquit ) stultus & vecors putat suis se verbis agere ; vnto the same effect are the words of s. augustine , by magicke art saith hee , miracles and things aboue nature are brought to passe , miracula magicis artibus fiunt . lib. . de trinitate . the word magicke doeth insinuate , or imploy , or include both a diuell , and a supernaturall effect or miracle , as in the former words of scaliger , also the supernaturall effect and consequent of mumbling , argued a power in them aboue the power of a meere voyce , or speech , which therefore saith scaliger , was the diuell . in both likwise , the will and consent of man was apparent . in the first , where s. augustine calleth magicke an art , that imployeth a mans consent , for that artes are willingly , and wittingly studied by man. in the second , where scaliger in the mumbling of words of supernaturall effect , affirmeth that the foolish man who vttered them , supposed those effects to proceed from his words ; his vttering therefore such words , with that expectance , prooued his liking and consent vnto such effects . and thus it is vndoubtedly apparent , by these authors in their descriptions of magicke , and witch-craft , that necessarily by consent of reason , though not alwayes in expresse wordes , is vnderstood and included , both something supernaturall , and the will and consent of man thereto . and this may yet bee made apparent , by the words of the same scaliger , exercit. . magi ( inquit ) suas effectiones violentias appellant : propterea quod vires suas supra eas , quae naturae ordine fieri videntur exercent . that is , magitians tearme their workes violencies , because they exercise violent force , or power , aboue the course or order of humane nature . the magitians giuing names vnto their workes , aboue humane power or nature , and boasting them as their owne , doth prooue their free will and consent . those their workes being supernaturall , doe prooue them to bee of the diuell , as the very vsuall vnderstanding of the word magitian , whereby they are ordinarily tearmed , doeth testifie . and thus it is manifest . first , that in witch-craft the effect or worke done is supernaturall , aboue the reach and power of man. secondly , that in that worke the magitian , or witch , hath a willing interest . and hence now is manifest also , what witch-craft is , namely , a worke or effect , aboue the nature or power of man , wherein notwithstanding is the will , consent , and assent of man. this no man can deny , the demonstration being so euident . it now followeth to enquire , how this witch-craft shall bee detected , or discouered ; secondly , how shall mans free will , or consent therein be discouered . vnto the first , is easily answered , videlicet , the supernaturall worke or effect doeth appeare by it selfe , when it is manifest and apparent aboue the nature , reach , and power of man , such as are diuers effects and workes formerly mentioned . vnto the second i answere , that mans free will , good will , consent , assent , or allowance therein is discouered by the same true actes or meanes , whereby any man his consent or assent is vsually discouered , indicted , and arraigned in the case of treason , murder , fellonie . in case of treason , murder , fellonie , consent is discouered in vsuall course and practise of the law , either by some manifest act promoting or furthering those wicked intents , or by conniuence therein : by wilfully not seeing , or by silence , or not reuealing , as therefore in those hainous crimes iustly ; so in this high treason against god , and adherence vnto his enemie the diuell , in like manner any man his wicked assent , content , or good liking , is to be traced and discouered by any act tending vnto the promoting thereof , by his conniuing , willingly concealing , or silence : for as in case of treason , murther , fellonie , whosoeuer permitteth or admitteth any of those crimes , whosoeuer only consenteth thereto , conniueth , keepeth counsell , or concealeth , is iustly by the law held , iudged , and condemned as a traytor , murderer , or fellon himselfe ; so by the same equitie and reason in high treason against god ( such as is witch-craft and adhering vnto the diuell his enemie ) whosoeuer shall consent thereto , conniue , or giue allowance is certainly a witch himselfe , and guilty of witchcraft . this is the reason why all writers , with one consent doe as well hold and condemne for witchcraft the tacit contract as the expresse . wherein in expresse tearmes vocally any man couenanteth with the diuell , or contracteti● . a tacit contract is , when any man taketh vpon him to doe , that by naturall causes , which causes are allowed no such effects in course of nature , nor yet are allowed vnto any such effects beside the course of nature ; either by god , his word , or by the ordinances of his church . to this effect expressely saith binsfeldius lib. de confess . malefic : & sagarum : tacitè ( inquit ) inuocatur daemon quoties quis contendit illud , facere per causes naturales , quae nec virtute sua naturali , neque ex diuina , aut ecclesiastica possunt illud facere . to the same purpose saith perkins cap. . of his discourse of witch-craft , giuing allowance , saith he , vnto meanes not allowed by god maketh a witch . that there are such effects , the same author doth instance in another place , in these words , referri ( inquit ) non possunt ad causas naturales sed ad daemonas hi effectus , ferri per aerem dare responsa de occultis ; that is , these effects cannot be referred vnto any naturall causes , but vnto the power of diuels , namely , to flye in the ayre , to reueale things hidden from man. for this cause also saith perkins , diuining of things to come peremptorily , conuinceth the author a witch . to conclude therefore , whosoeuer taketh vpon him to doe these things , or the like , and cannot iustifie them done according vnto the vertue or power of naturall causes , or ( if besides course of nature ) cannot prooue or warrant them to be of god , neither by his word , nor ordinance of his church , that man is a magitian , a witch , or sorcerer . but here it is requisite , and fit that men doe distinguish betweene things vnwarrantably done beside course of nature ; and therefore necessarily to be tryed and iudged by those rules of gods word , and church . and betweene those things , which are likewise vnwarrantably done , but are aboue the course of nature , yet are likewise to be tried by the same rules , and limits of gods word , and church . for as besides course of nature are many things , as sacraments rites , ceremonies . which are to haue allowance of their being from the same limitations , or else are to be condemned . so there are things aboue nature as miracles , which also are to haue their allowance , and approbation by the former rules . it followeth therefore necessarily from hence , that whatsoeuer supernaturall effect , or aboue the power , or nature of man doth happen , and is not warranted or allowed by god , his word , or church , that certainly is of the diuell . if it be of the diuell , then whosoeuer doth allow , yeeld his good will , consent , or by any way or meanes , or art doth promote or further , it is a witch , as he who in treason , or murther , conniueth or consenteth , is a traytor or murderer as is aforesaid . that a supernaturall worke , or an effect aboue nature , is to be held diabolicall , is not only prooued by examination and triall of god , his word , and church , but reason it selfe doth also demonstrate it . euery supernaturall effect , hath a supernaturall cause . euery supernaturall cause is god , or the diuell , there being no meane betweene , but one or the other . good angels or spirits doe worke their supernaturall effects also or aboue nature , but those their supernaturall workes are alwaies directed and commanded by god , and therefore are of god , and carrie with them euidence immediate from god. all supernaturall workes that are of god , are warranted from god. therefore whatsoeuer supernaturall worke cannot be warranted of god , is of the diuell . whether it may be warranted to be of god , will appeare easily by the former limitations and rules . if therefore a supernaturall worke appeare not to be of god , by the former limitations , and examination ; then is it certainly of the diuell . by necessary consequence , therefore of reason it followeth , that whosoeuer vnto any such effect or worke , thus demonstratiuely discouered to be of the diuell , doth giue any allowance or consent , though neuer so tacitly , or closely , yea though ignorant of the qualitie or degree of the sin , yet in his rash and vnaduised and inconsiderate yeelding or conniuing therein , he is guiltie , accessary , and a very witch himselfe , as is aforesaid in case of treason , and the like grieuous offences against a prince or state. for the ignorance of the law excuseth no man , yea and in this particular , so many faire directions by learned writers giuen , doth leaue men inexcusable , and maketh ignorance wilfull , and resolute , and excludeth easie pardon . neither can the most simple ignorance iustifie any man , although it may qualifie the degree or grieuousnesse of punishment . if this law seeme strict and hard . let men consider the greatnesse , and grieuousnesse of the sinne , and the pernicious consequence thereof . which iustly doth vrge , and impose the necessary ; fearefull rigour , and strictnesse of the law . the necessitie and equitie hereof is apparent in case of high treason aforesaid against a prince , or state , wherein vsually they who are simply , or ignorantly drawne , or vsed , or are instruments in any sort , to further or promote the mischiefe , are as well lyable vnto the seuere inquisition , and terrible censure of the law , as are they who were the maine plotters and contriuers . witchcraft is high treason against god himselfe , a combining , and adhering vnto his enemie the diuell , a desperate renouncing of god and all goodnesse , and a worship of diuels . in this abominable sinne therefore , in any kinde or sort , in any manner or action , to be friend , aide or conuince is no lesse then high treason against god also , wherein as well the accessarie as the principall are both guiltie . whosoeuer therefore shall in matter of this high nature or danger , dare or hazard to doe any thing that may be questioned or iustly suspected in that kinde , or to tend thereto , cannot be by his ignorance excused . thus i obiections doubts and impediments remooued , let vs build a neuer-deceiuing , and inuiolate conclusion concerning witches , vpon this neuer-failing nor shaken foundation : that is , all supernaturall workes reuelations or prophecies whatsoeuer , that issue not either immediately , and manifestly from god himselfe , or from his word or church allowed ( the proofe and touchstone whereof hath beene before touched , and briefely declared ) or from the diuell in the ignorant possessed or obsessed , or are not counterfeit and imposturous ( which is likewise else-where in the due place considered ) all other reuelations or works ( i say ) whatsoeuer , not excepted nor included in one of these , are vndoubtedly issuing from witches and sorcerers , and are certaine and demonstratiue proofes and euidences of witch-craft and sorcery , in whom they are originally first detected . and thus how reason doth cull and draw forth a witch or sorcerer , hath euidently beene cleared and declared . chap. viii . of diuers kindes and manners , wherein sorcerers and witches , receiue knowledge from spirits . as almightie god hath out of the text before mentioned , isaiah . in generall made euident , who is infallibly a witch or sorcerer : so hath he in other places of scripture manifested some of their seuerall kinds , according to the different shapes and formes , in which they doe enquire at spirits for their knowledge and reuelations . this is apparent out of the . chap. of deuteronomie , verse . let none bee found amongst you that vseth witch-craft . what witch-craft is , was before out of the prophet isaiah declared . now in this place doth follow the enumeration of some of the speciall or particular shapes in which they shroud themselues . let none be found among you ( saith the prophet ) that vseth witch-craft : and immediatly after doth adde those particular formes in which they enquire : a regarder of times : a marker of the flying of fowles : a charmer : a sooth-sayer , or that asketh counsell of the dead . as therefore before we prooued , that the infallible true note of a witch in generall , and in common vnto all witches , and sorcerers , of what kinde so euer , is to be enquired at in things hidden from men ( as is likewise by those words of saul apparent , sam. . chap. . verse . seeke mee a woman that hath a familiar spirit , that i may goe to her and aske of her : ) so here in this text are reckoned vp some of their seuerall shapes , by which in true and sound reason , and the due consequent thereof , we may consider and collect many other , though not here numbred , or mentioned . for since the common and inseparable signe or marke of witches is certainely made knowne to bee , the practise of reuealing vnto men that enquire those things which are hidden from men , and onely reuealed by spirits : it followeth by necessarie consequent , that not onely those which are here specially nominated , in that shape of marking of the flying of fowles , or of charming , or of raising the dead , but all other whatsoeuer , in what other shape so euer that is , hath , or can be deuised , that shall be found to practise or vndertake to be enquired at , and to giue answer and reuelation of things separated from the knowledge of man , and which god hath hidden from men , and therefore hath forbidden by spirits to be made knowne to men ; all such ( i say ) in what shape so euer , as well in these kinds here named , are , according to the generall note of a witch , to be iudged witches and sorcerers . for as the holy scripture hath nominated and pointed out vnto vs some few kinds , as a light onely vnto all the rest : so may common experience by these bring others vnto our view , and all ages haue vpon the records of time and historie , left vnto succeeding posteritie , many shapes more of memorable and famous witches , not onely in these shapes and formes shrowded , which are here mentioned but in many other . besides those kinds therefore , which here the holy scripture hath nominated , let vs take a short view of some other , which are in other shapes found ( since all are in their common kinde and nature the same . ) it is no strange thing , that in the shape , and vnder the pretense of astrologie , some men haue hidden sorcerous practise , and performing vnder the colour thereof such things as were onely in the power of spirits , haue thereby cleerely manifested , that they deriued and borrowed them of spirits . saxo grammaticus , in his historie de rebus danicis , doth make mention of a sort of wizards , who would vndertake for gaine , to foretell the certaine state and constitution of weather to come so assuredly , that they would vsually sell vnto marchants prosperous and fortunate windes , when by aduerse and opposite gales they were deteyned from their intended voyage . this kinde of sorcerer may very rightly be referred vnto that which in deuter. . verse . is noted by a regarder of times , which perhaps may also not vnaptly be vnderstood a magicall astrologer . his performance aboue the nature and power of his art , of that which is onely in the power of a spirit , doth both detect the diuell to be chiefe author of the workes , and the other to be also guilty to the worke . that the professors of astrologie haue in former ages vnto astrologie ioyned this diuellish skill and custome ; as also other kinds of diabolicall diuinations , plainely doth appeare . first , by the word of god , daniel . verse . wherewith the astrologers , the caldeans , magicians , sorcerers and enchanters are conioyned . secondly , it doth appeare by the lawes , which by the romane emperours were prouided against them ioyntly together , with caldeans , magicians , and southsayers . the words of one ancient law are , nemo aruspicem consulat , aut mathematicum , nemo ariolum , caldeum , magum ; that is , let it be enacted or ordered that no man aske counsell of a south-sayer , a mathematician , an astrologer , a caldean , a magician . dion in the . booke of historie , doth make mention of astrologers , who by diuellish skill practised and vsed to send the diuell to present * dreames vnto men in their sleepe ; for which cause tiberius the emperour reuenged himselfe vpon such astrologers , though otherwise himselfe a great friend and louer of astrologie . sir christopher heydon in his defence of iudiciall astrologie , doth out of osiander recite this distinction of astrologie : * astrologia pura quae nihil habet de magia , that is , astrologie that is not mixed , nor intermedleth with magicke . whereby is necessarily concluded , that astrology may be , and sometimes is impure and defiled with magicke and sorcerie . in other places of the same worke , he maketh a difference betweene astrologers * simply , and such as with astrologie ioyned magicke . and out of brentius he reciteth these words , non negat hierimias eam partem astrologiae , quae sequitur manifestas naturae rationes ; that is , the prophet ieremy doth not deny or condemne that part of astrologie , which is guided by manifest reason or cause in nature . hereby then is vnauoidably concluded , that the prophet of god condemneth that part of astrologie , which exceedeth causes and reason in nature , and that necessarily must needs be sorcery and magicke . as it is not obscure , that some men vnder the colour of astrologie haue practised magicke and sorcery ; so is it no lesse euident , that many others , vnder the pretense of aduising and counselling in physicke . for curation or prognostication of diseases , haue likewise exercised the same diuellish practise . that this hath beene no new vpstart custome , the multitude of diseases , which ancient times doe register to haue beene cured by enchaunted spels , and words , and magicke skill , doeth plentifully witnesse . the most ancient father of all physicke and physicions , the incomparable worthy founder of method and art , a hippocrates , b dioscorides , c theophrastus , with other succeeding ancients , doe generally all acknowledge the force and power of magicall curation . galen in his younger time gaue no credit thereto , but in the more aged d experience of right obseruation he doeth acknowledge it . i will not stuffe this small treatise with the particular citation of euery author . later physicians also of the best and most choise note , doe herein , with former ages consent and concurre , and experience doeth confirme trueth in both . whosoeuer is acquainted with bookes and reading , shall euery where meete a world of the wonders of cures , by wordes , by lookes , by signes , by figures , by characters , and ceremonious rites . as what the practise of former ages hath beene is manifest ; so what our age and later time doeth herein afford , is almost no where in this kingdome obscure . the neerest vnto that impudence , which herein this our time doeth produce and set foorth , is that history of a germane witch , reported in the malleus malificarum . there was ( as the author of that worke saith ) sometime a sorceresse in germany , who vsually cured not onely all that were bewitched , but all kinde of diseased people , so farre beyond all power or course of art and nature , and with such facility , that all vse of the art of physicke , or of physicions was altogether ( for a time ) neglected and forsaken ; while people from all countries , both neere and remote , in such numbers and frequence resorted vnto her , that the gouernour of that countrey imposing vpon euery man one penny that resorted vnto her , thereby raised himselfe a mighty treasure . what others among the most ancient author , that are not physicians doe publish , concerning the power of incantations in the curing of diseases is needlesse to write . hee that hath read any few lines of old homer , or of diuers other aged poets , shall finde plentifull record hereof . herodotus is not silent herein . but to omit all their needlesse testimonies , physicians of these last times , of the most eminent note and worth ( whose pennes are yet scarce drie ) doe witnesse the trueth hereof from their owne knowledge , sight and experience . aboue the rest , fernelius de abditis rerum causis , is worthy any mans paines or view . let vs now lastly see what may bee collected out of the booke of god , concerning the power of the diuell in curing diseases , from whom all these inferiour agents , witches and sorcerers doe deriue their power and skill . if it bee in his power , where god doeth permit , to induce diseases , it must needes bee in his power to cease or calme diseases ; because both causing and curing , consist in the vertue and force of the same meanes . hee therefore that knoweth how and by what cause the disease is induced , doeth necessarily vnderstand , that by the remouall of that cause it is cured , and according to that rule can equally , as well by remouall of that cause , cure , as by the induction of the cause bring sickenesse . for this reason it is a maxime in physicke infallible , that he is the most excellent physician , who knoweth best the causes of diseases , and who vpon the knowledge of their true causes doeth found the right method of their curation . that the diuell doeth both know the causes of diseases , and also how by them to procure and produce diseases , is manifest by the history of iob , vpon whom he brought that grieuous generall botch and byle , ouer all his body , iob chap. . verse . that hee did this by the force of causes in nature , must needes bee euident . first , because hee is a creature , and subiect and limited by nature vnto and within her lists ; and therefore is not able absolutely and simply without causes and meanes in nature , to produce any effects in nature , although our ignorance of his power and knowledge ( because it so farre excelleth our power or nature ) doeth call all his workes iustly supernaturall . secondly , for that byles and botches are knowne naturall diseases ; and therefore had naturall causes , although haply vnknowne to any man , and beyond the nature of knowledge or skill in man. these reasons of the diuels impossibilitie , to worke those effects without nature , are thus yet more briefly and cleerely made infallible . of * nothing simply to produce any thing vnto a true being and existence , is the sole and proper worke of any infinite creator , and impossible vnto any creature . therefore the diuell being a creature , could not bring those diseases vpon job , but by created meanes preexisting in created nature , in which he is contained and limited . and thus much concerning that kinde of witch and sorcerer , which is enquired at concerning the curing and issue of diseases , which we will conclude with this note , that all learned men of the best experience haue obserued ; that in those cures by witches and sorcerers , the diuell hath neuer perfectly healed , but for a time ; or else where hee hath seemed most perfectly to cure , it hath beene for a reseruation of the body by him cured , vnto a greater and further mischiefe in time to succeede . besides , this kinde of witch , by meanes vnknowne to man , or by a supernaturall vertue in knowne meanes , aboue and beyond their nature , vndertaking to cure the sicke , or to foretell the euent and issues of diseases , there is also another kind which doeth vndertake to bee enquired at for extraordinary reuelation of such diseased persons , as are bewitched or possessed by the diuell . this kinde is not obscure , at this day swarming in the kingdome , whereof no man can bee ignorant , who lusteth to obserue the vncontrouled libertie and license of open and ordinary resort in all places vnto wise-men , and wise-women , so vulgarly termed for their reputed knowledge concerning such diseased persons as are supposed to be bewitched . but it may bee obiected , that many of these two last mentioned sorts are rather deceiuers , and impostors onely , who by an opinion of this power , and not by any reall power herein , doe deceiue , seduce , and beguile the people . this cannot in some be denied : notwithstanding least impious imposture bee still tolerated to bee a couert to hide the manifest diuellish practise of witches , vnder pretense thereof ( whereby it shall euer continue in this shape neglected or vnspied ) i will both briefely giue satisfaction how the one may bee distinguished from the other , and also declare how men ceasing to enquire at diuels and witches , or impostors , may learne to enquire of their god alone , and by the light of nature and reason ( which hee hath giuen vnto them ) in his feare , with his allowance and approbation , more truely and certainely informe themselues . chap. ix . of wizards and impostors , how they differ from witches . how witch-craft in diuers kinds may , according to euidence of reason , be detected , hath beene before made manifest . how imposture may be discouered ( sense there is so good vse and necessitie of the distinction thereof , for the more perfect separating and setting a part of witch-craft by it selfe ) wee will likewise briefly make manifest . * the impostor is he who pretendeth truth , but intendeth falshood . for this cause sometimes vnder an holy pretense , he maketh god the a author of his vnholy prestigiation , and slandereth god vnto his face , sometimes to be reputed an b angell of light , he maketh himselfe a license to counterfeit the diuell . he proposeth it his trade to seduce , and liueth by lying . sometimes in shew and pollicitation he is a witch but in the performance of the greater sinne hee is lesse iust , and in the personate resemblance solely a iugler . for as the witch performeth that which in true , and infallible reason is transcendent and aboue nature ; so the impostor performeth that which in false and fallible reason and opinion , onely seemeth parallel . hence as witches doe strange and supernaturall workes , and truely vnto reason worthy of wonder ; so the impostor doth things voide of accomptable reason , in shadow , shew , and seeming onely supernaturall , wondred and admired . and hence it commeth to passe , that with vndiscerning mindes , they are sometimes mistaken and confounded * on for another . from hence it is also necessarily concluded , that as witch-craft is discouered by a supernaturall worke aboue reason , whereto the witches consent is accessary ; so an impostor is detected by a worke voide of accomptable reason , but in a deceiuing false visar or shew , wherewith the purpose and intention of the deceiuer or impostor doth concurre . as therefore the suspected witch is tyed to answere vnto any iust doubt , which may bee directly vrged against his or her manifest voluntary action , that is prooued supernaturall : so is a truely doubted impostor bound to giue satisfaction , for such his ambiguous actions , as doe in likely reason appeare fraudulent , vaine , prestigious , iuggling , couzening , or deceiuing . and thus shall each appeare in his owne true shape apart . of diuers kinds of witchcraft , i haue before produced examples . i may here likewise very pertinently , for further illustration , propose some examples of imposture in generall , that the odiousnesse of this foule sinne may appeare more foule , and the ougly face thereof may be more fully discouered . among multitude of examples , i will recite onely some few , whereof some consist in lewd and guilefull contriuement of action , other in the bewitching power of false prophecies , reuelations , predictions , and prognostications . example concerning the first , who can be ignorant of the impious and infamous impostures of mahomet , who by guilefull counterfeit miracles , and pretended angelicall illuminated workes , first magnified and set vp that heathenish * empire , and religion of the blasphemous turkes ? example the history of sebastian , the pretended portugall king , as it is set forth by iohn de serres , according to master grimstones translation thereof ( if he were a true impostor indeede , and were not iniuriously traduced , and blurred with vndeserued reproch ) is an incomparable example , aboue and beyond many other . i will referre my reader to the author himselfe . if we desire more neere or domesticall examples herein , behold , in the raigne of henry the seuenth , * a boy of meane parentage , through imposturous machinations opposed , set vp and crowned king in ireland , against that famous and renowned prince henry the seuenth , putting him in great danger of his life and crowne of england . example in the late raigne of queene mary , there arose an impostor , stiling himselfe edward the sixth . the danger of the progresse of that impostor ( if it had preuailed ) who knoweth not ? the manifest wrongs , iniuries , and impeachments also from counterfeit prophecies , reuelations , and predictions , issuing not only vnto priuate men and families , but vnto kingdomes , empires , and common-weales , are infinite . example iulian , an emperour of rome , though otherwise a mightie and learned prince , and valiant souldier , by a prophecie of an impostresse or seeming pythonisse , promising his conquest , and triumph ouer the kingdome of persia , was thither hastened vnto his deserued death , and the vengeance of god vpon his infamous apostasie . example it is reported by iohn de serres , the french cronicler , that the power and force of some pretended reuelations , and visions of a young shepheard , in the raigne of charles the seuenth king of france , was so preualent , that it perswaded pothon that great and famous french captaine , with the marshall of france , to arme and incounter the then victorious english in the bowels of that kingdome ; by which vnaduised attempt , the french were supprised and taken by the english . example it is recorded by the same author , that one martha brosier , counterfeiting the fits and passions of such as were possessed , in short time became so powerfull in illusion , that she ministred much matter of wonder and amazement , not onely vnto priuate men , but vnto the kings counsell , to preachers in pulpits , yea vnto the whole parliament , vntill the counterfeit diuell induring some punishment and restraint , forsooke his pretended possession . example if wee require examples in our owne countrey , behold , in the raigne of edward the fourth , his brother george * duke of clarence , was hastened vnto his vntimely death , euen by the allowance of his brother king , vpon the feare of a vaine and flying prophecie , that g. of king edwards heires should be the murtherer . in the time of henry the eight , the holy maide of kent example by her seeming miraculous reuelations , deceiuing not onely the common sort , but euen diuers learned and some men of the best ranke , and prime note , stirred vp in the king great iealousie , and feare of his crowne and safety , as by the records of her attaindour doeth appeare , wherein doeth stand prooued and sentenced her treason-some imposture of most dangerous consequent , if it had obtained equall issue . in the same kings raigne , the bewitching esteeme , credit , example and hope of force & vertue in counterfeit predictions , and pretended reuelations , whet the ambitious heart of edward * lord stafford , duke of buckingham , first into high treason , and to reach at the crowne , and after from thence thrust him headlong or headlesse into his graue . in the raigne of edward the sixt , there was a prophecie example divulged from the mouth of some pretended wizard ; by which the coniuration of kett , and those norfolke rebels , was hartned and encouraged to proceede in their rebellion and outrage , vnto the great danger and damage of the kingdome , and in the end vnto their owne destruction : that blind pretended prophecie , in the insidiation of vaine and credulous mindes , was somewhat like vnto that ambiguous oracle in the poet. aio , te aeacida romanos vincere posse : i say , the sonne of aeacus the romane power shall quell . this oracle may on either side indifferently , either actiuely or passiuely bee vnderstood . like vnto it was that prestigious prophecie , which the rebellious norfolcians with their kett trusted : hob , dic , and hic with clubbes and clouted shoone , shall fill vp dussin-dale with slaughtered bodies soone . the rebels vnderstanding this blinde reuelation , or prediction , concerning the victory wherein they themselues should bee agents and not patients , ( as afterward their owne ruine did truely interpret it ) and dreaming the filling vp of the dussin-dale to be intended of other mens dead bodies , and not their owne , where thereby incited with furious courage , vnto the hazard of the kingdome and their natiue country , vntill their owne mangled and slaughtered carcases became butchered spectacles , and bloody monuments of such illusion and imposture . example how many other fearefull and horrid treasons haue bin built and grounded vpon other the like prodigious impostures ? to recite the damages and wrongs done vnto priuate men by imposture in manifold kinds , were infinite . what should wee mention prior * bolton of st. bartholmewes in london , who in the raigne of henry the eight , vpon the impression of an vniuersall world floud , grounded vpon pretended miraculous predictions , ridiculously buildeth himselfe an house or neast on the top of harrow hill , to saue himselfe from drowning ? what mighty terrors did the wicked imposturous predictions of strange euents in the admirable yeere . strike into the common people or vulgars of england ? from whence , what different distractions in many priuate men did bring foorth , to relate , were iust matter of profound laughter . what translations of dwellings , peregrinations into other countries , exchange of inheritances for monies , and other ridiculous extrauagant molitions did the approach of that yeere diuersly prepare ? i will not waste paper in any more * particular recitals : our later age and time hath not beene barren of many wicked and harmefull fruites of imposturous prophecies , neither haue they altogether escaped the eye of iustice , nor the blurre of infamy written in their names and chronicled memory . and although many impostures ( because practised vpon priuate and more obscure personages ) are lesse knowne and published , then such as are committed against princes and states , and therefore are more remarkeable in the eyes of all men , yet are they both equally in their natures pernicious . it were not now impertinent from the declaration of the mischiefes of imposture in generall , to descend vnto some such in particular , as are practised vnder the lying pretense and false colour of a transcendent and magicke vertue . in examples of this kinde , reignald scott doeth ouer-abound in his discouery . i haue my selfe noted and knowne some men ( i could say some men of the clergie ) who to draw wonder and custome vnto their practise in physicke ( wherein sacriligiously they spend their best and chiefe time and howers , with open neglect of god and his seruice . ) i know some i say , who are not ashamed prophanely and most irreligiously , to affect among vulgars , to gaine the opinion of skill in coniuration , magicke , and diuell-charming . by this imposturous art or deuice many yeeres together ( not among men religious , orthodoxe , or iudiciously learned ) but among vulgars , and sometimes also among some great and mighty men ) they haue become vnworthily magnified physitions , aboue other farre more worthy , and performing sometimes , some things praise worthy ( as is oft-times contingent vnto the meanest practisers ) they still gaine countenance , and time to robbe god of the first fruites of their time , strength , and labours , and the church of their more requisite maine study and imployment . it is not vnknowne how common it is among these men , to professe the erecting of figures , the giuing of answeres as wizards , the reuealing of things hidden , as magitians , vnto the great dishonour of god , the shame of the church , the lawes and kingdome . how vsuall it is with many other iuglers and mountibankes , by the reputation of witches imposturously to promise , and vndertake miraculous curations , and prognostications of diseases and their issues , is not vnknowne vnto any common obseruer : wherein , for breuitie sake , and to auoide confusion , and the crambe or iteration of the same things . i will referre the reader to a former manuell , called the discouery of erroneous practises in phisicke , where although , by reason of my absence beyond and beside the errata , many errours both in some words and sense , doe still remaine ; yet there are many things in this kinde worthy notice . read page . the treatise of wizards ; likewise , in the second marginall note of the page . an history of a chirurgeon , famous in curing such as were bewitched : likewise page , . . an history of imposture , vnder the colour and pretense of the inspection and iudging of vrines : and likewise , page . and from thence vnto the end of that whole chapter . there is a very rare , but true , description of a gentlewoman , about sixe yeeres past , cured of diuers kindes of convulsions , and other apoplecktike , epileptike , cataleptike , and paralytike fits , and other kindes of accidents of affinitie therewith . after shee was almost cured of those diseases , but the cure not fully accomplished , it was by a reputed wizard whispered , and thereupon beleeued , that the gentlewoman was meerely bewitched , supposed witches were accused . the gentlewoman hath beene free from all those accidents there mentioned , the space of sixe yeeres now past . in this last past seuenth yeere , since the writing of that history , some of the former fits are * critically againe returned : the same wizard or deceiuer resorted vnto and enquired at , doeth now againe auouch her to bee bewitched ; vpon opinon whereof and trust in his illusion , the timely vse and benefit of due counsell hath beene much omitted and neglected . her diseases which formerly , farre exceeded these which now are , in number , frequence and vehemence , were in shorter space cured , and so continued the space of sixe yeeres together . these few which now doe returne , due counsell and time neglected , though being in number fewer , lesse intricate , and farre lesse violent , haue notwithstanding a farre larger space of time continued . if that counseller or vndertaker to counsell , be a wizzard in name and reputation only ( as i doe gesse and deeme him ) then is this history an incomparable example and instance of the wickednesse , impietie and crueltie of imposture and impostours . if he be found a witch , then is it an vnanswerable euidence and instance of the diuels iuggling , lying , illusion and deceiuing , whereof we made mention and proofe before in the question or doubt concerning pythagoras realty in two places . for , in true reason and iudicious discerning , it is as cleere as the brightest day , that no accident befalling the gentlewoman mentioned , can be other then naturall , or farther supernaturall , then either the diuels credit with a witch , or an impostors credit with deceiued and seduced men is able to inchaunt perswasion vnto vaine affiance in them . i referre the reader to the consideration of the history at large , with that which here is added : i will only exhort all men not to be in those doubtfull cases , too violent , nor rash in asking or beleeuing vnworthy or worthlesse counsell , but to aske it of such as are truly and godly learned and prudent , and not of impostours or seducers , considering that the consequence of rashnesse , mistaking error and ignorance ; are no lesse then the life or death of the sicke , a putting out of the eyes and light of reason , which god and nature hath giuen man to walke withall in the darke pilgrimage of this life ; a depriuation of due remedies which god hath allowed ( while beguiled with vaine and foolish opinion , with wilfull blindnesse , they worthily esteeme not , nor will expect his grace and fauour therein . assuredly , he that doth giue vp himselfe to become a prey to folly and illusion , and led by deceiuers headlong into confused , vniustifiable , vnwarranted and inhibited explorations and trials , doth forsake the guidance and vse of right reason , and in stead thereof , is intemperately distracted with impatience of expectation of due respect and esteeme of gods ordinance and allowance in his ordinary meanes , may iustly feare that god hath decreed and determined , not onely to dispoile him of that common blessing which he hath promised to all that duely seeke , and rightly vse his allowed meanes ; but also that he leaueth him vnto the cursed path and way of perpetuall blindnesse and hardnesse of heart therein , except his speciall and extraordinary diuine grace in time reduce his dangerous steps . for certainly he vnto whose blinded eyes god doth offer so great mercy and fauour , as is plainly euident in all his ordained ordinary meanes , vnto euery good that befalleth man in this life , and with thankfulnesse cannot or will not behold it , when it is laid at his vnthankfull feete , is in a desperate way of a lethargicall disposition , or senselesse memory and obliuion , both of his reason , and of himselfe , and of gods mercifull goodnesse towards him . and thus the vglinesse of imposture both by the description thereof , and also by example doth appeare , wherein may be first seene , how they that trust thereto , doe forsake god , themselues and their owne common sense and reason , and giue themselues to be swallowed vp of lying and illusion . secondly , in the whole course of imposture it selfe , is seene the continuall practise of mercilesse impietie , the vsuall wrong of the afflicted , the belying of truth , the deceiuing the miserable , the depriuation of the sicke , of the vse of due remedies and meanes which god hath made and blessed vnto men , that with praise vnto his name , patience and due dependance vpon his prouidence therein , can be contented to seeke and expect the likely and hopefull issue thereof , in vsuall course of nature . lastly , may be collected , and obserued , the vse and necessitie of distinction betweene imposture and witch-craft ; namely , that the odious and abominable sinne of witch-craft be not suffered to continue , vnregarded or neglected , vnder the colour of vaine imposture , and that the diuell be not suffered to liue amongst vs , too commonly , and too openly , in the coate and habite of a foolish impostor , or iuggler . for certainely nothing doth more hood-winke the through discouery of sorcerers , then remissenesse and omission of inquisition , and castigation of impostors , out of whose leauen ( no doubt ) but diligent animaduersion , might oft-times boult out many a subtill and concealed witch . chap. x. how men may by reason and nature be satisfied , concerning such sicke persons as are indeede and truly bewitched . it followeth now , according to promise , briefely to point vnto direction , how men leauing to inquire at witches and sorcerers , and impostors , concerning the sick , supposed to be bewitched , may inquire and be better satisfied by the light of reason ; which god hath giuen vnto them . reason doth detect the sicke to be afflicted by the immediate supernaturall power of the diuell , two wayes : the first way is , by such things as are subiect and manifest vnto the learned physicion onely : the second is , by such things as are subiect and manifest vnto a vulgar view . those things which are manifest vnto the physition alone are of two sorts . the first is , when in the likenesse and similitude of a disease , the secret working of a supernaturall power doth hide it selfe , hauing no cause or possbilitie of being in that kinde or nature . the second is , when naturall remedies or meanes according vnto art and due discretion applyed , doe extraordinarily or miraculously either lose their manifest ineuitable nature , vse , and operation , or else produce effects and consequences , against or aboue their nature , the impossibilitie of either of these in vsuall or ordinarie course of nature , doth certainely prooue an infallibilitie of a superiour nature , which assuredly therefore must needs be either diuine or diabolicall . this conclusion concerning the infallibilitie of a supernaturall mouer , from the like assumption , the learned and worthy preseruer of reuerent antiquitie , master camden , in his description of cheshire , hath truely inferred vpon the miraculous prelusions , and presages , euer and prepetually forerunning the death of the heyres of the house or family of the briertons . these and such like things ( saith he ) are done either by the holy tuteler angels of men , or else by diuels who by gods permission mightily shew their power in this inferiour world . whensoeuer therefore the physition shall truly discouer a manifest transcending power , manner , or motion in any supposed disease , there is an vndoubted conclusion of the author . where likewise remedies finde concomitances , or consequences contrary to their nature , or such as neuer were , nor euer can be contingent in course of nature : this assumption truly granted , doth inuincibly inferre a transcendent force and vertue therein neuer to be denied . the demonstration hereof is euident . a proper cause is certainely knowne where is detected his proper effect . ergo , where is effected ought supernaturall , there is infallibly discouered a supernaturall cause . thus how diseases , and the wonderfull accidents which oft happen in diseases , may be by the physicion detected , according vnto the rule of reason , whether induced by the diuell or no , is briefely pointed at . how the guilt of any man therein with the diuel ( which doth onely conuince a witch ) may and ought appeare , hath beene before declared , and shall likewise hereafter be further made cleare . it will not now be immateriall or vnprofitable , for confirmation , illustration , and better proofe of those two waies , which are distinguished to be onely subiect , and manifest vnto the physicion , in the detection of the secret workes of diuels and witches in diseases , to produce one or two examples of both . concerning the first , fernelius in his . booke de abd. rer. cansis , chap. . deliuereth a history of a yong man of a noble family , who was by a violent convulsion in an extraordinary manner long time tormented . diuers learned physicions remained long time doubting and vnsatisfied , both in the cause of this disease , as also of the seate or place where the cause , with any sufficient reason , might be iudged setled . behold very pregnant inducements of the finger of the diuell , moouing in the disease . one was the incredible velocitie of motion in the diseased , impossible vnto the force of man : the other was , for that in all the fits and convulsions , though very strong and vehement , his sense and vnderstanding remained in the diseased , perfect and nothing obscured , or interrupted , which in convulsions according vnto naturall causes was neuer seene , and is impossible . the force of these reasons to euince the presidence of the diuell , in the manner and motion of the fore-named disease , the diuell himselfe did shortly after iustifie , declaring and professing himselfe the author thereof in plainly expressed words . in the fore-named booke and chapter , there is another report or relation of a man sudainly surprised , with an extraordinarie fashion , or shape of madnesse or phrensie , wherein he vttered and reuealed things hidden , and of profound science and reuelation , not onely aboue the pitch and power of naturall capacitie , and the stimulation thereof in diseases contingent , and the forgerie of fained extasie , but really in true and vpright iudgement , and vnpartiall discerning of a physition beyond all question and exception supernatuall . the sequele after made it good . these examples are sufficient vnto men that are wise , and with whom reason hath authoritie . i doe not affect vnaduised multiplication herein , suspecting many histories , and reports of diuers authors . the possibilitie of those which are here produced , beside the vnstained credit of the author , is apertly confirmed by the holy scripture , where , in the lunatike the diuell manifested himselfe by actions , onely proper and appropriate vnto the power of a spirit : such was his casting the lunatike into the fire , and into the water , his violent rending and tearing him , which were things by the physition iudiciously distinguished , in most part impossible vnto the power and nature of the lunatike himselfe , or of his disease alone , though not all . the man possessed among the gadarens , matth. . mark. . luke . likewise doth establish the same , who was knowne and seene euidently by the physition , how farre simply or solely diseased , and how farre possessed beyond diseased extasies by those vndoubted workes , and that finger of the diuell , when he easily brake in peeces those yron chaines wherewith the lunatike was bound : so that no force thereof whatsoeuer could hold or binde him ; as also when he vttered and spake that more then humane vnderstanding and reuelation of iesus christ to be the sonne of god : a knowledge as yet vncommunicated vnto mankinde , and vnto reason impossible . concerning the second way of detection , subiect vnto the physition alone , namely , when naturall remedies aptly applyed , are attended with supernaturall consequences , contrary to their nature , or aboue the same , out of the former author , and fore-named place , there is an example also without farther straggling of vnquestioned estimation . a certaine man there mentioned , vehemently burning and thirsting , and by intolerable heate compelled to seeke any mitigation , or extinction of his heate and thirst , in want of drinke or other fitting liquor , happened to finde an apple , in the moisture and naturall iuice whereof , hoping the vsuall short refreshing of the tongue , he , after the first tasting thereof , immediately found ( not onely that which was contrary to the nature of an apple , greater burning and thirst th●n before ) but had instantly his mouth and iawes so fast closed and sealed vp thereby , that he hardly escaped strangling . the reasonable doubt of the latitation of the diuell , in this faire , harmelesse , and vsuall remedie of the tongues , thirst and drines , was afterward made more euident and manifest by the sudaine and swift obsession of his minde , with frightfull visions , whereof as in the disposition , temper , substance or qualitie of his braine or body , there was no ground or cause , so in the apple it selfe , was no other pernicious mixture , but that the diuell , as with iudas sop , though wholesome and sauing in it selfe , so in this medicinall fruit , entred and possessed , where god permitted . the like may be said of other both outward and inward remedies , which by a magicke power are and may be oft interrupted , turned and bent vnto a vse contrary to their nature . for this cause hippocrates himselfe in his booke de sacro morbo , & de natura muliebri , doeth acknowledge many accidents , as also diseases and remedies themselues to be diuine , as hauing their cause and being aboue the course of nature . when therefore fitting vnto any cause , matter , or humour in the body , according to true art and reason discouered , apt and fit remedies , are aptly and fitly by the iudicious physition applyed , notwithstanding , contrary to the nature and custome of such remedies , they haue vnusuall and iustly wondered effects , is there not iust matter of doubt concerning an vnusuall and extraordinary cause answereable thereto ? the deepe and mysticall contengents in this kinde , and their hidden reason and cause , the vnlearned man , or he that is not exercised in difficult discoueries , cannot discerne , nor can the intricate and perplexed implications therein , of doubts and ambiguites , possibly become intelligible in euery ordinary apprehension ; yet by the former easie and familiar example , euery man may gesse and coniecture at the most abstruse . the subtiltie of the diuell doeth easily deceiue a vulgar thought , and in the clouds and mists of doubts and difficulties beguileth vsually the dimme sight and disquisition . the learned physition , notwithstanding possessing true iudgement and learning ; who doeth and can warily obserue , and distinguish first the wonders of nature vnknowne vnto euery mediocrity of knowing : secondly , the true wonders aboue nature in due collation with nature to be knowne , doth not easily or rashly with vulgars , erre or runne mad in the confusion of vaine and idle scruples . the wonders of nature , are such naturall diseases as are seene in their wondred and admired shapes or mixture , to haue a great likenesse or deceiuing identitie with such maladies , as are inflicted by the diuell . the wonders aboue nature , are such diseases , as are truely and vndoubtedly knowne and prooued to haue no consistence , or power of consistence , or cause in sublunary nature . for illustration hereof , i will giue one materiall instance fitting our present time , that shall apertly without exception manifest the distinction of both these kinds , therewith declaring the great oddes and difference betweene true knowledge and vnderstanding in the learned physition , and the amazed wonderments of vulgars and ignorant men . there are vulgarly reported among our english vulgers to bee in the bodies of many witches , certaine markes or excrescencies which are vsually deemed the randevowe of the diuell , where by couenant hee doeth sucke the blood of witches . these excrescencies are vsually described to beare sometimes the shape of wartes and teates , or some other such like tumours . they are most commonly found in the priuie parts . they are found sudainely after their appearance , sometimes to vanish . they doe oft bleed , and therefore are vulgarly deemed , the remaining dropping of the diuels sucking . there are diseases likewise , like vnto these by physitions many hundreth of yeeres published , & both by ancient physitions and chirurgions , as also by those of later times oft cured . that this be not esteemed as a wonder , or a fable , i will produce some of their seuerall shapes ; described by seuerall authors , and will cite them according to their vsuall names which are these , thymion , nymphe , cleitoris , cercosis , morum , alhasce , ficus , mariscae . of the first thus saith paulus aegineta in his sixt booke , and . chapter . it is an excrescence or eminence , standing out from the rest of the flesh , sometimes red , sometimes white , for the most part without paine , the bignesse of an aegyptian beane and of the colours of the flowers of thyme . they are found , saith he , in the priuie part of women , and are cured by cutting them away . ioannes hucherus of the citie of beuois in france , sometimes one of the kings counsell and physition vnto his person , in his second booke concerning barrennesse doth testifie , that the former excrescence doth sometimes grow in some length , sometimes in the hands , sometimes in the feete , sometimes in the thighes , sometimes in the thighes , sometimes in the face , but saith that they are most troublesome in the priuie parts both of man and woman . celsus saith in his first booke chap. . that these excrescencies doe sometimes open and bleed , & send out blood . thymion ( inquit ) facile finditur & cruentatur , nonnunquam aliquantum sanguinis fundit . antonius musa vpon the . aph. of hippocrates the third booke testifieth by his obseruation in diuers particulars , that the former disease or excrescence doth oft-times weare and vanish away without helpe or remedie . the second disease or excrescence called nymphe , paulus aegineta , in his . booke . chap. doeth describe to be a swelling or growing out of a peece of flesh in the secret part of a woman rising oft-times vnto an vndecent fashion and a great bignesse . auicenne deliuereth the same description . tom. . fen. . tract . . and albucasis chirurg . part. . chap. , , . the third excrescence called cleitoris is little different from the former by the description of the same authors . auicen lib. . fen. . paulus aegineta in the fore-mentioned place . the fourth excrescence called cerrosis the same author in the same place compareth vnto a long taile and saith , that it hangeth downe , and issueth out of the part before mentioned in women , and is cured by being cut away . the fift excrescence called morum hath that name from his likenesse vnto a mulberrie . the sixt , called alhasce , from his likenesse vnto a bramble leafe . auicenne tom. . lib. . fen. . tract . cap. . as for the seuenth and eight excrescences , growing likewise as the rest about the secret parts , they haue beene so commonly in auncient times knowne , that martiall the poet out of his owne acquaintance with them , hath made sport thereof in wittie verse . dicemus ficus quas scimus in arbore nasci , dicemus ficus caeciliane tuos . of the mariscae , thus also writeth iuvenal . coeduntur tumidae medico ridente , mariscae . of these mariscae thus saith antonius musa vpon the aph. . lib. . wee call them , saith hee , crests or combes , from their likenesse vnto the combe of a cocke , which saith he , if they bee not in time cut away , and cured by actuall canteries , they are neuer cured at all . thus much concerning these diseases , out of learned authors . let vs now consider these naturall diseases , which are called wonders in nature , ( because not ordinarily or vulgarly seene ) with those markes of witches or diseases , and excrescencies effected and caused by the diuell in witches , which ( therefore must needes be wonders aboue nature . ) let vs ( i say ) compare them together , the one wich the other . their exceeding neere neighbour-hood and likenesse , no common vnderstanding , as they are described truely and liuely , can chuse but acknowledge . to confound or mistake the one for the other , is very easie , but yet dangerous and pernicious . i will not denie against due testimonies , and the free confessions of the witches themselues , that such markes may bee by the diuell vpon couenant made , in way or an hellish sacrament , betweene the diuell and the witch : but where the confession of the witch her selfe being free from iust exception doeth not appeare , nor the diuell to any spectatours , doeth shew himselfe in the act of sucking , which hee neuer doeth ( as my incredulous thoughts perswade myselfe ) where i say , these appeare not to be manifest without fraude , there it is requisite , and necessary , that either wee discharge the diuell , and acquit him of the slander , or else discouer it by some other signe or note , which may iustly be appropriated vnto the diuell , that his finger or guilt hath beene therein . this is reason , without which ought bee no perswasion . euery tree is to be knowen by his owne fruit , saith our sauiour . therefore the diuell , is to be knowne by the workes , and fruites of a diuell , proper and belonging vnto him . trie and discerne the spirits , ( saith the scripture ) whether they be of god , or no. and how can they bee discerned , if there were not some notes , or properties knowne vnto holy discerning mindes , whereby they may be discerned . it is madnesse therefore , to suppose it possible to know that which is done by a spirit , wherein is no euidence , impression , signe , shew , or propertie of a spirit . for as a naturall cause cannot bee knowne , but by his naturall effect ; so is it impossible , that a spirituall cause should be knowne , but by some supernaturall effect . for this cause , in all places of scripture , where are set forth the outward workes , or actions of the diuell , they doe there likewise all appeare to be his , in some extraordinary & supernaturall note or maner . the casting the bodies of the possessed in the gospel , into the middest of the people , was a thing extraordinary , impossible , and vnusuall vnto the voluntary motion of men alone . the bringing of fire from heauen to deuoure so many of iobs sheepe , was in the manner beyond the nature vsuall , and ordinary force , or custome of fire . the carriage of the heards of swine headlong into the sea , was manifestly beyond the nature of their naturall motion , yea , against their nature . here may be obiected , that the diuell doeth ordinarily worke , and produce things of seeming wonder , and strange consequence , wherein notwithstanding , doeth not appeare any signe or impression , of any supernaturall cause or authour , as is seene in many things produced in men , and issuing from his vsuall tentations of men . the answere is , that the diuell doeth worke vpon man , two wayes . the first is , immediately by the temptings , and soliciting only of man vnto workes , which properly are affected by man himselfe , in the vsuall course and power of mans nature . the second is , immediately by his owne proper action , as hee is a spirit , and immediately worketh in himselfe , the worke of a spirit . in the first , the diuell is not properly said to worke in himselfe , but rather to giue and offer occasion vnto the disposition and affections of man , thereby exciting , and tempting man vnto that worke , which therefore onely carrieth the stampe of a worke , proper vnto a man. in the second , the diuell worketh immediately himselfe , as he is a spirit , and in that worke therefore must necessarily likewise bee seene , and appeare the stampe of a spirit , since in the course and order of all things created whatsoeuer , the true and immediate cause , his immediate true and proper effect , is the sole true infallible stampe , euidence , and proofe thereof . the workes therefore , which are called or esteemed the diuels , in regard of his tentations , and incitations of man , vnto foolish , wicked , and oft wondered mischieuous actions , are onely and truely called diuelish , as proceeding from the diuels instigation onely , but are not truely or properly , or immediately any workes of the diuell , and therefore it is not requisite , that in such workes of the diuell , vnproperly called his , there should appeare any signes , proper vnto the workes of a spirit or diuell . since then it is infallible , that there can bee no possible discouery of any cause whatsoeuer , naturall , or supernaturall , but by such accidents , effects , or properties as properly belong , or issue from that cause , and since proper effects appearing , doe onely discouer their causes more cleerely , where they appeare more cleere , and more obscurely , where they doe appeare more obscure , and nothing at all , where they appeare not all : since i say this is true , and neuer to be infringed , those supposed witches markes , before they can iustly and truely bee judged to bee by the diuell effected or vsed , must by some stampe or signe proper to himselfe , or to his workes , or to his vse or propertie therein , be so determined and conuinced to be . the wonder indeed of their strange shapes , forme and manner , is sufficient to amaze such as are not iudiciously read , or are vnlearned : but the phisition who knoweth such diseases to bee in nature , by that knowledge of their nature , knowing likewise that they doe not exceede nature , doeth iustly stand apart , and diuide himselfe from the vulgar errour and opinion , that they are any markes to be appropriate vnto the diuell . and hence appeareth the necessitie of conuincing the forementioned witches markes to bee supernaturall , before vpon their shape or appearance onely , it can bee esteemed iust , either to impute vnto the diuell , or to call any man into question . before they can bee truely iudged or determined , whether supernaturall or no , the necessitie of consulting with the learned phisition , is likewise demonstrated . of which wee may yet againe , giue another demonstration within the same instance . it hath beene sometimes by oath confirmed and deposed , that these forementioned markes of witches , haue ( immediately after they haue beene seene ) sudainely vanished to bee no more seene . the question may bee , whether their sudaine disparence after their manifest appearance , bee in nature possible vnto such like diseases or no. it is knowne vnto the phisition , that many diseases doe insensibly grow , and insensibly also weare and vanish away , without any knowledge or notice thereof taken by the diseased . this therefore solely can bee no note of a supernaturall marke , whatsoeuer passionate ignorants fondly dispute , to maintaine their owne wils and preiudicate resolutions . i doe grant , if those materiall excrescencies , doe in a moment vanish away , without any precedent preparation , or alteration tending thereto , or doe in an instant appeare , and in the same moment , without any mutation or proportion of time instantly vanish , then must this bee granted supernaturall : quia nihil fit in momento , that is , no naturall being hath desinence or being , without proportined time , beyond which nothing can bee really or indeed in sublunarie nature , whether there bee in the vanishing of the former markes , proportion of time or no , and the due antecedent mutations , and alterations in nature requisite , who can truely iudge , but hee who doeth both know the generall course of nature in all things , and also the particular course , in the nature of diseases , which is the learned phisition alone . it may bee obiected , that many common men in the former markes , may as easily see and discerne that which is supernaturall oft-times , as the greatest clarkes . for example , it hath beene published by authors of great note , that oracles haue beene vttered , and articulate sounds heard distinctly issuing from the priuie parts of a pythonisse . any man that doeth know , or heare such sounds out of that place , can as directly and as truely as the phisition auouch this to be supernaturall . it was sometime openly obiected , against a witch in northampton-shire at the publike assise , that a rat was oft obserued to resort vnto her priuie part , and with her liking and sufferance there to sucke . this was by oath and testimony vrged against her , and she her selfe confessed it to bee true . if the oath and testimony of sufficient witnesses , confirme the historie to bee true , there is no man vnto whom this is not apparent , as well as vnto the phisition to bee more then naturall . hereto wee doe answere , that although it cannot bee denied , that many things may euidently declare themselues vnto euery vulgar , as vnto the learned phisition to bee supernaturall ; yet doeth not this trueth in some cases , euince it true in all cases . because some things are not denied vnto a vulgar eye or iudgment , it doeth not thence follow necessarily , that all things are thereto euident . it is further obiected , that in those cases , phisitions are oft found deceiued , as well as other men . it is answered ; that among phisitions , as among all sorts of other men , there are many vulgars , who are , and may bee ordinarily , and easily deceiued , yea amongst the iudicious and learned also , who cannot to ordinarily or easily bee deceiued , yet there must be some wants and imperfections , since no man in this mortall life can bee in all particuler points perfect . notwithstanding , this doeth not excuse those who are vnlearned , and haue many more grosse wants and imperfections , for not consulting with those that haue lesse , since vnperfect perfection of knowledge , is farre better guide then imperfection , grosse ignorance , and priuation of art and knowledge . it may bee yet demanded , what if the phisition or learned man , cannot detect the diuell in these named markes , since the diuel is able to haue a finger haply in them , where no note or signe thereof shall at all appeare ? answere hereto is , where god doeth giue vnto men no meanes , no way or possibilitie vnto their desired satisfaction , there they ought to rest contented , since the contrary is precipitation , and impatience with god his good will and pleasure , and vnbridled curiositie . for as in other cases , namely , fellony , murder , all lawe both diuine and humane , doeth forbid to accuse the murderer , or felon , where god hath not discouered his guilt by any signe , euidence , or proofe thereof ; so in case of witch-craft , where god hath not reuealed it by any reasonable profe , vnto the learned & iudicious , there hath no man warrant to accuse , or challeng vpon superstitious grounds , or surmises onely . and though this moderation be iust and fit to be held , where god hath inhibited the contrary ; yet it is no apologie or excuse for negligence , contempt , and want of diligent inquisition at any other time , whensoeuer god doeth permit or offer meanes , hope or possibilitie thereto . there may here a question be pertinently mooued , namely , whether these markes before mentioned , where proued supernaturall , doe therefore necessarily conuince the party vpon whom they are found , a witch , yea or no. answere hereto is , that simply and alone , such markes doe not prooue a witch at all , but with some limitations and considerations , they doe absolutely and infallibly demonstrate a witch . those limitations are these ; first , that those markes certainely detected to be supernaturall , bee by circumstances , presumptions on necessary inference , of reason prooued to be knowne , by the party in whom they are found , that they are of the diuell , or by the diuell there placed . secondly , that they are there continued , mainteined , or preserued with the liking and allowance of that partie . the reason of these limitations is manifest , for that the diuell is able to impose diuers diseases , as also such like supernaturall markes or excrescencies , as are before mentioned , vpon men without their liking or consent , where god doth so permit him . this is euident by the historie of iob , vpon whom the diuell brought extraordinary , and more then vsuall botches , biles , and sores , beyond the common course and nature of those diseases , and this he did full sore against the will , and liking of righteous iob. no man can iustly be accused or suspected in that act wherein hee is no agent , but an vnwilling patient , nor can bee accessary vnto concurrence , or consent with any author in his act , if that author bee not knowne vnto him , or not conceiued by him to be author . indeed , if any man be found with such markes , who may be conuinced to know them to bee of the deuill , and then to like or to be contented with them , assuredly by manifest demonstration , that man is a witch , if not by an expresse and open , yet by an occult allowance of the diuels possession and power , of that part or portion in him . whosoeuer giueth any possession of himselfe vnto the diuell , either in part or in whole , doeth thereby renounce his creator , & by this combination with the diuell , is a witch , or sorcerer . there remaineth as yet a doubt or question , whether simply the affirmation of a supposed witch ( which is vulgarly but not properly called and deemed her confession ) that the diuell doth sucke him or her , as also whether the affirmation of a supposed witch , affirming her selfe to be a witch , doe infallibly conuince that supposed witch , to be a witch indeede ; and whether that affirmation be sufficient ( as commonly deemed her owne confession ) to condemne her . the answer is negatiue . the reason is , for that many affirmations in themselues , and at first view doe seeme true serious and sufficient ; which better and more consideratly examined , are oft-times euen senselesse and ridiculous ; and therefore iustly are denied credit . and for this cause no accusations , whether against any man himselfe , or against another , wherein is no probabilitie or likelihood , no colour or possibilitie of being ; either are or ought to be admitted or heard in iustice in any courts of iustice . and for this cause the testimonies , accusations , or confessions which by fooles , or madmen are auouched , are by all nations through the world in law not valued , and reiected . the same regard is had of the affirmations and testimonies of children and of melancholy people , and likewise of men with yeeres and age doting , or by diseases or cares manifestly decrepite in their wittes and senses . that such decrepits there are vsually walking among men not noted nor knowne vnto most , or many , except sometimes vpon especiall occasion or triall of them made , is no wonder . i did my selfe know some lately liuing , who formerly haue beene very vnderstanding , yet diuers yeeres before their end , were with age in their inward senses so worne and wasted ; that although as reasonable creatures vnto the common view , they talked , conuersed , conferred , spake many times , and in many things with very good reason , and sensibly ; yet oft-times by sodaine enterchanges , they neither knew reason nor themselues , nor their owne names nor children . i now know a man neere an hundreth yeere old , who hauing in my late remembrance beene an excellent pen-man , doth neither now know a word , nor can write nor name so much as one letter among the foure and twentie ; yet hath he his sight good , as by his discerning and vpon his view thereof , giuing right name and title vnto other as small formes and characters is apparent . his memory sometimes euen of the same things is altogether gone by fits ; and by fits sometimes returneth in many things , but not in all , nor in any alway or certainly . other some i haue knowne in their memory and phansie by age so worne , that they could not hold or retaine in the one so much as that which very lately was in their eye ; in the other so much as that which was in the same instant almost conceiued ; affirming things in this confusion which neuer were nor euer could be ; and denying their sight of those things which from their sight thereof they had truely before named of their owne accord ; one while constantly beleeuing and avouching whatsoeuer was said or informed them , though neuer so dissonant from sense or reason ; another while as confidently denying whatsoeuer truth was said or vrged , though neuer so manifest vnto their sight or sense . this is not strange in age , since in diseases it is vsuall for men sometimes for a time to lose their memory alone , sometimes their reason alone , sometimes imagination : sometimes part of one ; and part of another ; sometimes all ; sometimes perfectly none ; and yet imperfect in euery one . it sometimes also is seene ( as galen saith ) that a man inioying absolutely and accurately all his inward senses of right reason , memory and imagination in all other things beside ; yet in some one particular alone and in no other whatsoeuer is euer constantly and without change void of sense or reason , and as a very mad man or foole . thus much is also written by others of many wise and learned men ; who notwithstanding in some one particular alone haue discouered them selues to be very fooles or mad men : constantly affirming themselues to be doggs , horses , glasses , and for that one follie neuer reclaimed , in all other things being iudicious , learned , discreete and solid . neither is every vulgar man , nor euery man vulgarly learned not accurately iudging able to discerne these defects , at first , or alwaies ; much lesse where they are hardly and difficultly espied , or by fits onely doe shew themselues . how possible is it for these sorts of people either to be perswaded by others , or from their owne guide and vnstable conceite to affirme any thing whatsoeuer concerning themselues or others ? and for that cause how necessary is it in matter of weight and iudgments , especially of life , to take heede of their rash admittance vnto accusations or testimonies concerning themselues or any others . vnto a confession so properly and truely called , doe necessarily concurre three things . first , in a confession is properly implied & vnderstood the partie confessing to be capable of reason , because without reason he can neither know nor iudge of himselfe nor of his guilt . secondly , in a confession is requisite and necessary that a partie confessing himself doth truly know what the law doth take & define that offence to be which he doth assume vnto himselfe . for by ignorance of the law sometimes silly men suppose themselues and others to haue incurred the danger of the law , where he that truly vnderstandeth the law is able to informe him the contrary : and for this cause the law it selfe doth giue leaue to consult with the lawyer , and with such as professe and are skilfull in the law. diuines likewise generally acknowledge and grant , that there is a mistaking , an ignorantly and a falsely accusing conscience or guilt , as well as a conscience iustly iudging and accusing . and for this cause many a man may take himselfe to be a theefe , a witch or other offender , who doth not truly or rightly konw what theft in his owne case or some other points is , or what witch-craft or some other offences either truly in themselues are , or by the law are vnderstood ; b●ing in some cases not knowen or agreed , among lawyers themselues . it is therefore senselesse that a man can accuse himselfe iustly of an offence which he doth not know ; and therefore also is it as vniust to admit such an accusation against himselfe . thirdly , in a confession is implyed and presupposed a precedent manifest offence or guilt either by faire euidence likely to be prooued , or at least by due circumstances and presumptions iustly suspected or questioned . i doe hence conclude demonstratiuely , that if a supposed witch be not first found capable of reason , and free from dotage with age or yeeres or sicknesse ; and doe not also know what witch-craft or a witch is , and thirdly if the witch-craft or sinne it selfe bee not vpon sufficient grounds either prooued , or at lest questioned ; the meere accusation of such a supposed witch against her selfe without the former considerations , is not simply or alone sufficient to conuince or condemne her ; neither is such an accusation , truly or properly to be tearmed a confession . and thus we haue made euident by this instance of the supposed witches markes , how the learned physition possessing true art and learning , is not so commonly as the vulgar sort transported into the maze of vaine wonder and ignorant admiration , but duely and truly weighing reason doth apart distinguish and put true difference betweene the wonders in nature , and the wonders aboue nature . the wonders in nature are such diseases , as in their strange shape and likenesse , doe counterfeit such maladies , as are induced by the diuell or by witch-craft . wonders aboue nature , are such diseases , wherein the finger of the diuell is indeede and really discouered . concerning the first kinde ( as here ) so formerly in a former manuell , i haue briefely deliuered , both some of their generall * descriptions , denyed by no man that in ancient time was , or at this time is a iudicious and learned physician , as also diuers of their * particular histories in the persons of some sicke men knowne vnto my selfe . of the second it is here needlesse to propound any more particulars then those aboue mentioned , which i esteeme for the generall illustration sufficient . in true and right decision and distinction of the one from the other , multiplicitie of consideration and circumspection ought diligently attend the intricate maze and labyrinth of error , and illusion in their deceiueable likenesses , whereby the diuell , for his owne aduantage , and the perdition of seduced and beguiled men , doth sometimes cunningly hide his owne workes , and the diuellish practises of witches and sorcerers , from their due detection and punishment ; sometimes to insnare the guiltlesse and innocent , doth iugglingly seeme to doe those things which nature doth iustly challenge , not as his , but as her owne , in iust ballance weighed . it is most certaine , that the diuell cannot possibly mixe himselfe , or his power , with any inferiour nature , substance or body , but the alteration , by the coniunction of so farre discrepant natures , in the vnchangeable decree of the vniuersall nature of all things , necessarily and vnauoidably produced , must needs witnesse and manifestly detect it in the great and mighty oddes . this is very euident and apparent in all the supernaturall workes of the diuell , before mentioned in the generall discourse of this small treatise or worke , whether such as were declared manifest to sense , or such as were euident to reason ; whether such as were effected by the diuell himselfe , with the consent or contract of a sorcerer or witch , or such as were without their knowledge , societie , or contract performed by himselfe . all those supernaturall workes of both these kinds were therefore knowne to be supernaturall , because they were aboue and beyond any cause in sublunary nature . the like the learned physician may certainly conclude , concerning diseases inflicted or mooued by the diuell . for it is impossible that the finger or power of the diuell should be in any maladie , but such a cause must needs produce some effect like it selfe , where true and iudicious discerning is able to finde the infallible , certaine ; and vndeceiued stampe of difference . thus farre hath bin briefely declared , how the physician properly and by himselfe doth alone enter into the due consideration and examination of diseases ( where is iust occasion of question ) whether naturally or supernaturally inferred . how vnfit it is here to admit euery idiot for a physician or counsellor ( as is too common both in these and all other affaires of health ) let wise men iudge . certainely from hence it commeth to passe , that most men for euer liue in perpetuall confusion of their thoughts in these cases , and as a iust iudgement of god against their carelesse search and neglect of learned and warranted true counsel , all certainety and truth herein doth still fly farre from them . for as in these ambiguities is requisite and necessary , a learned , iudicious , and prudent physician ; so is it as necessary that he finde those that neede herein aduice , truely and constantly obedient vnto good reason , temperate and discreete , not mutable vpon euery vaine and idle proiect to start away , and to bee transported from a reasonable , iust & discreete proceeding , vnto vncertaine , vaine , and empiricall tryals , since wisdome , knowledge and truth are neuer truely found , but onely of those , that with diligence , patience , and perseuerance search and seeke them out . it remaineth now to come vnto the second way of detection of the bewitched sicke , which was before said to consist in such things as were subiect and manifest vnto a vulgar viewe , as the first vnto the learned physician alone . as of the first , some few examples haue been propounded , so of the latter let vs also viewe other some . in the time of their puroxismes or fits some diseased persons haue beene seene to vomit crooked iron , coales , brimstone , nailes , needles , pinnes lumps of lead , waxe , hayre , strawe , and the like , in such quantity , figure , fashion and proportion , as could neuer possibly passe downe , or arise vp thorow the naturall narrownesse of the throat , or be contained in the vnproportionable small capacity , naturall susceptibility and position of the stomake . these things at any time happening , are palpable and not obscure to any eye without difficulty , offering themselues to plaine and open viewe . these like accidents beninenius , wierus , codronchius and others also , euen in in our time and countrey , haue published to haue been seene by themselues . some other sicke persons haue , in the time of the exacerbations of their fits , spoken languages knowingly and vnderstandingly , which in former time they did neuer knowe , nor could afterward know againe : as fernelius a learned physition , and beyond exception worthy credit , doth witnesse concerning a sicke man knowne to himselfe . some sicke men also haue reuealed and declared words , gestures , actions done in farre distant places , euen in the very time and moment of their acting , doing , and vttering , as i haue knowne my selfe in some , and as is testified likewise to haue beene heard , knowne , and seene by diuers witnesses worthy credit in our * country , in diuers bewitched sicke people . as these examples are manifest to any beholder , which shall at any time happen to view them : so are the examples of the first and second kinde euident to the reason and iudgement of the learned and iudicious physicion , and all doe therefore certainely detect and prooue a supernaturall author , cause , or vertue , because they are manifest supernaturall effects . thus haue we pointed out briefely , the detection of the bewitched sicke , both by learned reason proper vnto the iudicious physicion , and also by common sense and reason in all men . if men more at large please to exercise themselues in due consideration and proofe hereof , they shall finde more certaine and sound satisfaction and fruit , with the blessing and allowance of god , then can issue out of the mouthes of sorcerers and witches , which god hath cursed , and disallowed , and in whose hearts and mouthes , the diuell is oft a lying spirit . it hath been briefely , and yet sufficiently herein proued , that almightie god hath giuen vnto reason light , whereby reasonable , temperate and sober minds , through circumspect care and diligence , may see and behold whatsoeuer is truely possible , or iust for man to know , with the fauour and allowance of gods grace , in the detection and discouery of the bewitched sicke . whosoeuer therefore shall contemne , or neglect this light , and shall aske counsell of diuels and witches , the open and proclaimed enemies of god , doe certainely relinquish their faith , and trust in god their creator , and their patience and dependance vpon his prouidence . and although it may sometimes fall out , that prosperous issue doth seeme to follow the counsell of the diuell , yet doth it behooue men to be wary , and not presume , lest it prooue onely a sweete baite , that by a sensible good , the diuell may draw their bewitched desirous vaine minds vnto an insensible damnable hurt . for certainly , he who will rather be beholding vnto the diuell , for his life or health , then chuse to die in the gracious and mercifull hand of god his creator , can neuer expect to participate any portion of saluation in him , without extraordinary repentance . thus much concerning the reasonable discouery of the bewitched sicke , wherein leauing to enquire at witches , sorcercers , or impostors , vpright men , that loue or feare god , or imbrace religion or common reason , may and ought confine and satisfie their iust desires . chap. xi . the production of the works of witches and sorcerers , vnto the publique seate and censure of iustice . we haue hitherto considered , how the workes of diuels and witches , may be both manifest to sense , and euident to reason . they haue in their diuers kinds and different performances and manners distinctly beene instanced . besides those kinds which haue beene mentioned , there may bee innumerable more , among which are those who vndertake and are enquired at , to reueale treasures hid , goods lost or conueighed away , the workes and guilt of other witches , good fortunes , and euill fortunes in diuers affaires , disseignes and attempts : as also those who vndertake by inchantment , to leade captiue the wils and minds of men , vnto extraordinarie and vnreasonable desires or lusts , hatred or loue vnto , or against this or that person , or this or that particular thing , aboue or beyond the naturall power of resistence , and the force and vsuall guidance of naturall reason , in the ordinary course of mans will and nature : but they are all included in the same generall kinde , and common proofe of their diuellish impietie , deriued from the word of god before alleadged vnanswerably , and the true consequence of reason from thence . the difference that is in their diuers kinds , doth onely arise from their seuerall subiects , manners , ceremonies , and rites , according to their seuerall differing contracts with the diuell : some vsing in their workes , reuelations or oraculous answeres , of the demand of resorting people in one manner , fashion , ceremonie , gesture , and rite ; some in another , and some in none at all , certaine , or vnchangeable . concerning these ceremonies , with their seuerall contracts , and the manners thereof , i will not write , partly , because in this place not much materiall ; partly , because they are difficult to detect , except by the witches owne free confession , which happeneth very rare and seldome ; partly , because they tend more to the satisfaction of curiositie then of vse , and therefore are not without some danger published . it hath now beene manifest by the word and mouth of god , vnto the reason of man , how a witch or sorcerer may euidently appeare vnto right reason ; namely by his voluntary vndertaking to bee enquired at , for knowledge and reuelation of such things as are hidden by god from all knowledge of men , and are solely and properly in the knowledge of spirits , as hath beene by learned authors and by reason declared . the reuelation being found supernaturall , doth discouer the supernaturall agent or author the diuell , whose proper act whatsoeuer man doeth vndertake in part , or in whole , must necessarily buy or borrow from him , and thereby be conuinced vndoubtedly of contract with him . we haue produced diuers sorts of noted practisers likewise of this inhibited contract , both in the holy scripture expressely nominated , and also by their ordinarie common custome herein obserued in seuerall kindes . concerning them all , we will conclude as a corallary vnto all that went before , with the testimonie and confirmation of lucius apuleius , that famous , expert , & learned magician , in his booke de aureo asino , from his long proofe and acquaintance with the diuell : daemones ( saith hee ) praesident auguriis , aruspiciis , oraculis , magorum miraculis , that is , the diuels are chiefe presidents , haue chiefe power or authoritie , are chiefe maisters , guides , or rulers ouer diuination , or reuelation by the signes taken in flying of fowles , of diuination by inspection of the entralls of beasts , of oracles , and of all the miracles or miraculous workes of magicians . they that will not beleeue the holy scripture , nor the testimony of so many men and ages , that the diuell is the sole author of vaine miraculous reuelations , diuinations and workes , let them credit the magician his owne mouth . as we haue hitherto viewed , how witch-craft and witches may bee , first , by sense manifestly detected : secondly , by reason euidently conuicted : so let vs now consider , how they may bee both produced vnto the barre of iustice , and bee arraigned and condemned of manifest high treason against almighty god , and of combination with his open and professed enemy the diuell . concerning the first , since it chiefely consisteth in that which is manifest vnto the outward sense , if the witnesses of the manifest magicall and supernaturall act , be substantiall , sufficient , able to iudge , free from exception of malice , partialitie , distraction , folly ; and if by conference & counsell with learned men , religiously and industriously exercised , in iudging in those affaires , there bee iustly deemed no deception of sense , mistaking of reason or imagination , i see no true cause , why it should deserue an * ignoramus , or not bee reputed a true bill , worthy to bee inquired , as a case fit and mature for the same due triall , which iustice , law , and equitie haue ordained in common vnto all other rightfull hearings and proceedings by witnesse and testimonie , although it is likely to prooue a rare plea or cause , because in reason not too frequently to bee found , and farre lesse * in it selfe common or vsuall , then is vulgarly reputed . it might notwithstanding , haply bee more oft detected , if more diligently according to reason inquired . the second kinde of witch by euidence of reason discouered , is farre more frequent then the first , as appeareth by the varietie and multitude of names , which it hath branded vpon it , and the diuersitie of kindes and fashions which it hath put on . it is likewise more easily detected and prooued . a supernaturall reuelation being first made truely manifest ( lest preposterously wee haply call a surmised , or falsely suspected offender into question , before any offence be apparent or knowne ; which is an vniust iniury , and worthy of rebuke and shame with god and iust men ) a supernaturall reuelation ( i say ) being manifest , any mans guilty contract therein is prooued , by his vndertaking to bee enquired at therein . that vndertaking likwise is easily knowne & discouered by those that haue inquired . the foundation of this way of inuestigation of this witch or sorcerer , is the word of god it selfe before recited , and iust and true reason built thereupon , cannot fall or be shaken . thus hauing brought these prisoners to the barre , i there arrest any farther progresse , and leaue them to iustice , to the decree and sentence of the reuerend , graue , and learned iudge , and so proceede the third promised way of inuestigation , and inquisition of witches and sorcerers , according to likely presumption , probable and artificiall coniecture . but before wee arriue vpon that point , it is necessarie , that first a materiall obiection bee satisfied . that is , in the forementioned iudgement of supernaturall workes of sorcery manifest to sense , how can any true testimony or witnesse be required or expected , since doubt is made whether really or truely , or delusorily and in seeming onely , many or most things of that kinde , are seene or heard ? hereto is answered : as a true substance is seene not of it selfe simply , but in and by the outward true signe , shape , proportion , colours , and dimension inherent therein , and inseparable there-from ; so the true likenesse , resemblance and pourtraiture of that substance , when separated from that substance , is as truely and as really seene . therefore , experience doeth shew vs , that the same eye which saw the shape , proportion , and figure , together with the true substance , doeth as perfectly both see and know it , when it is separated from the substance by the art of the painter . as in the true miracles of god , wrought by the hand of his seruant moses , the true and vndoubted substance of a truely created serpent , was seene when it was changed from a rodde , by the outward proper and inherent shape : so as truely was an outward pourtraiture and likenesse of serpents seene , in the false miracle of the seeming transmutation of the sorcerers roddes . for how could religion or reason condemne those miracles of the diuell for illusions , if the liuely resemblance of miracles appearing manifestly vnto the eye , had not thereby made them knowne ? for an example , or illustration , how is a iuggling deceit knowne but by the eye ? the sight is said to bee deceiued therein . therefore it doeth see that which doeth deceiue . reason likewise comparing that which was seene , with that which is not seene ; that is , the counterfait with the true substance , doeth prooue the counterfait the present obiect of the sight . the same eyes therefore that saw , in the true miracles of moses , the substance of a serpent by the true inseparable inherent shape , saw likewise the true image and picture of a serpent , in the false and seeming miracles of the enchaunters of egypt . the testimony of the presentation of both vnto the eye , is as true as trueth it selfe ; because the word of trueth hath said it . that the diuell is as powerfull as the most excellent painter , to represent any the most true and liuely likenesse of any creature , is in reason cleare , and hath beene also before prooued . therefore a true testimonie may bee truely giuen , and iustly accepted or taken of a liuely shape , figure , likenesse , or proportion , really presented ( by the art of the diuell ) vnto the eye . all the doubt then remaining , is , to put a true difference betweene that which our imagination doeth represent vnto vs , from within the braine , and that which wee see without by the outward sense . this difference will best appeare by an example . fernelius in his first booke , cap. . de aba , rer , caus . doeth make mention of a man , who by the force of charmes , would coniure into a looking glasse certaine shapes or visions , which there would either by writing , or by liuely presentations so perfectly expresse and satisfie , whatsoeuer hee did demaund or commaund vnto them , that easily and readily it might bee distinguished , and knowne by standers by . this fernelius doeth report that hee saw himselfe . what shall wee say herein ? was this diuelish practise a thing doubtfull ? was it not manifest to many eyes , diuersitie of beholders , and the iudicious view of a learned and discerning sight . the like franciscus picus miraudula reporteth , videlicet , that a famous magician of italy in his time , did keepe the skull of a dead man , out of which the diuell did deliuer answeres vnto men enquiring , when the wizard had first vttered certaine words , and had turned the skull toward the sunne . these things being palpably seene , could not bee meere imagination . those things which are meerely in imagination ( with those men whom diseases depriue not of their sense or reason ) are by right reason and true sense , after a short time of their preualence , easily detected to be imaginary ; but those things which are truely , really , and certainely seene , remaine the same for euer after in their due reception of sense ; with vndoubted and vnchanged allowance of reason . hence it is , that a man in a sleepe or dreame , though for a short space , hee doeth oft times verily , really , and very feelingly ( as it were ) thinke himselfe in many actions and employments ; yet when hee awaked from sleepe , his sense and reason doe tell him hee was but in a dreame . many sicke persons likewise vsually , though waking , dreame of things falsely imagined , but the disease being gone , and their sense and reason there-from recouered , they then know and laugh at the fallacies of their imaginations . by these short instances it is apparent , that it is not a thing impossible , but vsuall and familiar vnto all kinde of men that want not their common wits , to distinguish betweene those things which are onely in imagination , and those which are reall and indeede . from hence we may then truely conclude , that against the acts of sorcerie and witch-craft manifest to sense , the due testimonies of vnderstanding , discreete , and iust men , ought to bee no lesse equiualent then against another open acts , or crime whatsoeuer , whereof the witch of endor may serue to shut vp and conclude all doubt for euer herein , for an vnanswerable instance and proofe . shee acknowledgeth her guilt and crime might bee made manifest vnto saul in these wordes , . sam. . . wherefore seekest thou to take mee in a snare , to cause mee to die ? saul likewise himselfe doeth grant vnto her , the sufficiency of his testimony to cause her to die , verse . in these wordes , as the lord liueth , no harme shall come vnto thee , for this thing : meaning , by his testimony of her fact , no harme should come vnto her . but here may bee obiected , that it was not his testimony of her fact of raising the vision of saul , which the witch did feare , but his testimony of her confession of her selfe to be a witch , by promising to vndertake it . the contrary is manifest by the text , verse . see , thy handmaide hath obeyed thy voyce , and i haue put my soule in thy hand , and haue obeyed the word which thou saidst vnto me . and thus is the doubt concerning the sufficiencie of testimonies , and witnesse in case of witch-craft satisfied . it now remaineth as was promised and intended , that we next view that light vnto the discouery of witch-craft , which artificiall coniecture , probable reason and likely presumption doe afford , since what sense and reason haue made manifest is already declared . chap. xii . that witches and witch-craft may be discouered by probable reason and presumption . as from things euident to sense , and manifest to reason , there issueth a certainety of vndoubted knowledge : so in things that carry onely probabilitie , diligence doth beget and produce verity and * truth of opinion . hence it commeth to passe , that he who truely knoweth , and knowingly can distinguish and discerne the validitie , nature , difference , and right vse of probabilities , doth most seldome in his opinions mistake or erre . hence also it commeth to passe , that according to seuerall measures , and degrees of diligence , study , practice , and exercise of iudging in probabilities , men doe diuersly differ , some excelling other in the merited stiles and attributes of subtiltie , policy , sagacity , exquisitenes . it is true , that in probabilitie , is no perpetuall * certainty : notwithstanding he that warily and wisely weigheth it , cannot in the vncertainty thereof but finde more certainty , then in blinde and vnlikely casualtie ; then in rash attempts and prosecutions , voide of counsell , or likely reason . for although sometimes those things which seeme most likely and probable , doe happen to prooue false , yet doth nature and reason teach and inioyne vs rather to giue credit thereto ; and experience doth manifest that the cause of deception therein , for the most part , doth consist in the weakenesse of mans iudging thereof aright . for in iudging of probabilities , are great oddes , some things onely seeme probable to such as are * wise , learned , expert , subtill : some vnto the most exquisite iudges alone : some to euery vulgar ; some to the choise and best sort of vulgars , and not vnto all ; and in these differences , doth necessarily breede much error and mistaking . notwithstanding , the vertue and force of probabilitie it selfe , simply doth not deceiue , or vsually faile , but as it is diuersly and differently conceiued by men , that oft prooueth false , which seemed likely . vatem hunc perhibemus optimum , saith cicero , qui bene conijciet , that is , we auouch and affirme that man to be the best prophet , or prognosticator of issues to come or happen , who hath the power and skill of right and true coniecture , which euer consisteth in the exquisite perpension of probable inducements . what is among men more admired , or more worthy to be admired , then this art , this skill , this power ? who doth not know what vse , also what benefit doth arise thereby , both vnto the true warrant and allowance of action , and also so vnto the maintenance , and iustification of right opinion , in counsels and deliberation ? as in all other faculties and sciences , the excellencie and necessitie thereof doth brightly shine : so most apertly vnto common obseruation , it doth prooue and manifest it selfe in the two seuerall professions of the logician and the oratour . the logician in his discrepations and questions , concerning doubts and ambiguities , by the diligence of subtill dispute , from the light of probabilitie , rectifieth the vnstable fluctuation of vnconstant opinion , and produceth through mature disquisition , and raciocination , what is most safe , most consonant with truth , to hold , affirme , or be perswaded . the oratour in his coniecturall state or questions , in his pleas of doubtfull and controuersed facts , or rights , wherein oft-times probabilitie and likelihood , seeme to stand equall and vnpartiall vnto both parts : notwithstanding by mature , acute , and seasonable pressing , and vrging that which is most like , most reasonable , and consonant with right , with law and equitie , in the end doth bring into light , and discouer , what is most equall , vpright , and worthy to be credited , or respected . what euictions of truth and right , what conuictions of guilt and errour doe dayly issue from hence , common experience , doth prooue and demonstrate . thus much briefely prefixed in generall , concerning the necessitie , light and truth of probabilities ; it now remaineth to consider the vse and power thereof likewise , in our particular proposed subiect of witch-craft , which common sense doth not onely iustifie ( as in all other subiects ) but the word of vndoubted truth . almightie god , in case of idolatrie , doth not onely publish and proclaime his detestation of that great sinne it selfe , but therewith doth include whatsoeuer hath any probabilitie of respect , or reference thereto ; whether in affection and inclination , or in ceremonie or superstitious shew . this is euident , deut. . verse . where he first forbiddeth his people so much as to imitate , or doe after the manners of the gentiles ; and afterward particulariseth their making their sonnes and daughters to passe thorow the fire . likewise leuit. . , . where he forbiddeth as much as the cutting of his peoples heads , or the corners of their heads round , or marring the tufts of their beards , or marking or cutting of their flesh , as was the manner of infidels and gentiles , in their mourning and lamenting of the dead . likewise deut. . . where he forbiddeth so much as the planting of any groues of trees neere his altar , because it was the custome , inuention , manner , and resemblance of idolaters . as in case of idolatrie , so in case of witch-craft , which is likewise a kinde of idolatry , because the worship of diuels , almightie god in those places of holy writ , where he publisheth and proclaimeth his high displeasure against witches and sorcerers , with that abominable sinne it selfe , doth also condemne as abominable ; first , in generall all kinde of shew , of affection , liking , inclination , or respect thereof ; secondly , any customes , fashions , rites , ceremonies , superstitions , or gestures from thence deriued , or belonging thereto . the first is manifest , leuit. . verse . there the prophet , from their god iehouah , doth charge his people , that they doe not so much as turne toward , or decline toward sorcerers or south-sayers , vouchsafe to aske any question , or to respect them : and leuit. . verse . he giueth iudgement and sentence of death , against that soule that doth but turne or looke toward them . the second is likewise manifest , isaiah . verse . where almightie god noteth the superstitious peepings , whisperings , and mutterings of sorcerers , and according to those gestures , doth with reproch terme them whisperers , mutterers and peepers : and deut. . verse , . he rehearseth their mumblings , and charmings , and their superstitious marking the flying of fowles ; and leuit. . verse . he noteth their vaine and ceremonious obseruing of times . if then almightie god be so strict , that he will not endure or tolerate so much as a friendly looking toward sorcerers : the least respect giuen vnto them , or so much as a demand of a question at their hands , any inclination toward them , any their ceremonies , rites or superstitions , yea , so small a matter as their very outward gestures ; how can religious zeale , or the duty of man toward god his creator , esteeme any of these , or the like , or the least of them , lesse then sufficient matter of probable doubt , presumption , religious iealousie , and suspicion against : such men , as doe , or dare presume to imitate , to practise or vse them ? as the holy scripture hath pointed out some few gestures , manners , and rites of sorcerers , for an example and light vnto all other of the same kinde : so hath the daily obseruations of succeeding times added infinite more , which haue , doe , and still may encrease , multiply , and be added , and newly inuented , and put on new different shapes and fashions , according to the fancie of the contractors therein , which are the diuell , and man possessed by him , in whose powers and will , according to the nature , qualitie and conditions of their contract , dependeth and consisteth the variation , or innouation of ceremonious rites . for this cause , among authors and records both of elder and later times , wee reade of such diuersities and numbers of superstitious litations , dedications , performances , and a diabolicall solemnities . as therefore we haue manifested such superstitious rites , ceremonies and gestures of sorcerers , as the holy scripture hath noted and deciphered ; so let vs propound some other by after-times , and other authors obserued . some haue vsed in their intention or execution of their diabolicall workes , or in the way of prelusion one kinde of * ceremonious homage , and some another . some doe neuer attempt nor enterprise a diabolicall execution , but with mumblings , whisperings , and secret sounds , and words heard grumbling in their mouthes : as theophrastus in his . booke of herbes and plants doth witnesse , concerning certaine magicians in gathering helleborus , and mandragora : and as is likewise vndoubtedly discouered , by the great attributes that are by many famous writers ascribed vnto the caball of the iewes , and vnto letters , characters , words , sillables and sentences superstitiously pronounced . galen writeth , that a certaine sorcerer by vttering and muttering but one word , immediately killed , or caused to dye a serpent or scorpion . beniuenius in his booke de abd. morb . caus . affirmeth , that some kinde of people haue beene obserued to doe hurt and to surprise others , by vsing only certaine sacred and holy words . it is apparent likewise , that others haue accomplished their diuelish ends , by apparitions , shapes , or figures , raised or coniured into glasses ; as fernelius , an eye-witnesse , in his booke de abdit . rer . caus . doth publish . some receiue power and vertue from the diuell vnto their diabolicall preparations , by certaine inchanted hearbes , or medicines which they mixe and gather , sometimes with brasse hookes , sometimes by moone-shine in the night , sometimes with their feete bare and naked , and their bodies clothed with white shirts , as plinie reporteth . some are reported , to obtaine of the diuell their desired ends or workes , by deliuering vnto the diuell bonds or couenants , written with their owne hands . this serres the french chronicler doth report , confessed by certaine witches , in the raigne of henry the fourth . and mr. fox , in the life of martin luther , doth make mention of a yong man , who deliuered a bond vnto the diuell , vpon certaine conditions , which bond was written with the yong mans owne blood , and vpon his repentance , and the earnest zealous prayer of the people vnto god in his behalfe , was redeliuered , and cast into the church in the view and sight of the whole assembly there and then being . some deriue an effectuall vertue vnto their decreed diuellish workes , by hanging characters or papers about the necke , as plinie reporteth . some practise to bring their diuelish ends vnto issue , by coniured images and pictures of waxe , golde , earth , or other matter , as thomas aquinas in his booke de occultis naturae witnesseth . holingshed , page . doth chronicle the execution of certaine traitours , for conspiring the king of englands death by sorcerous and magicall pictures of waxe . the same author , page . doth report , that in the twentith yeere of queene elizabeth , a figure-flinger ( as hee termeth him ) being suspected as a coniurer or witch , sudainely dying , there was found about him ( besides bookes of coniuration , and other sorcerous papers or characters ) the picture of a man wrought out of tynne . some late writers haue obserued , that diuers witches by such pictures , haue caused the persons thereby represented secretly to languish and consume , as was lately prooued against some late famous witches of yorke-shire and lancaster , by the testimonies beyond exception of witnesses , not onely present , but presidents in their tryall and arraignment . some execute their hellish intentions by infernall compositions , drawne out of the bowels of dead and murthered infants ; as ioannes baptist porta in his booke de magia naturali , doth from his owne knowledge affirme , and thereto the malleus maleficarum with others doe assent . some practise also sorcery by tying knots , as sant ierome testifieth in vita hilarij , concerning a priest of aesculapius at memphis . some practise witch-craft by touching with the hand or finger onely , as biniuenius saith . some in their sorcerous acts or coniurations , vse partchment made of the skinne of infants , or children borne before their time : as serres reporteth from the confession of witches , in the time and raigne of henry the fourth detected . some for the promoting of their diuelish deuices , vse the ministery of liuing creatures , or of diuels and spirits in their * likenesse as histories report , and theocritus in his pharmacentria ; seemeth to credit , inducing there a sorceresse , who by the power of her bird , did drawe and force her louer to come vnto her . this seemeth not impossible vnto a witch , by the multitude of liuing shapes , which the diuell in former ages hath vsually assumed , termed faunes , satyres , nymphes , and the like , familiarly conuersing with men . some bring their cursed sorcery vnto their wished end , by sacrificing vnto the diuell some liuing creatures , as serres likewise witneseth , from the confession of witches in henry the fourth of france deprehended ; among whom , one confessed to haue offered vnto his diuell or spirit a beetle . this seemeth not improbable , by the diabolicall litations and bloudy sacrifices , not onely of other creatures , but euen of men , wherewith in ancient time the heathen pleased their gods , which were no other then diuels . and rather then the diuell will altogether want worship , he is sometimes contented to accept the parings of nailes ; as serres from the confession of certaine french witches doth report . some authors write , that some sorts of sorcerers are obserued to fasten vpon men their magicall mischieuous effects , and workes , by conueying or deliuering vnto the persons , whom they meane to assault , meats , or drinkes , or other such like ; as is euident by the generall knowne power of the magicke cups of the inchaunted filtra or loue draughts ; and as seemeth iustified by s. augustine , in his . booke de ciuitate dei , making mention of a woman who bewitched others , by deliuering only a piece of cheese . some of our late countrie-men haue obserued , some witches to mischiefe or surprise such a they intend maliciously to destroy , by obtaining some part or parcell of their garments , or any excrements belonging vnto them , as their hayre , or the like . it is not to be doubted that the diuell , that old proteus , is able to change and metamorphise his rites , ceremonies , and superstitions , into what new shapes or formes are best sutable to his pleasure and his fellow-contractors most commodious vses and purposes . concerning all the former mentioned , although it be exceeding difficult ; nay ; an impossible thing for any man to auouch euery of them true in his owne knowledge or experience ; yet for that some kindes of them wee may assuredly know and beleeue from god himselfe , who hath in his sacred word nominated both * apparitions of the diuel , as also , incantations , charmes , * spels and familiarity with spirits ; as also for that reason doth demonstrate , that there may be many more kinds , besides those named of the same likenesse , nature abused , and diuelish vse ; and for that vnto othersome , the credit , worth and merit of those writers by whom they haue been obserued and published , doth giue weight and estimation , it may be approoued as an infallible conclusion , that wheresoeuer any of them or the like , being diligently enquired after , are either really found , or in apparence or shew resembling , that there ( with the concurrence of circumstances , and approoued precedence of a manifest worke of sorcery consenting ) that there , i say , it ought to be sufficient & vncontroled matter , or occasion of iust suspicion and presumption against the particular , in whom they are by iust witnesses free from exception , detested and palpably knowne , practised and exercised . as we haue now briefly recited and called to minde some sorts of such ceremonies , rites , superstitions , manners , instruments and gestures as are annexed vnto that kinde of sorcery or witch-craft which consisteth in action : so let vs also recite some other sorts of ceremonies , rites , and superstitions , which belong vnto that kinde of sorcery which is conuersant in diuinations , reuelations of things hidden , predictions , and prophecies . diuinations according to nature or art , as cicero distinguisheth in his first booke de diuinatione , we doe not intend or purpose , but that diuination which the same author in the same place doth refer into a power aboue man , which he there termeth the power of the gods , betweene whom and diuination , the stoickes make this reciprocation , si sit diuinatio , dij sunt , si dij sint est diuinatio ; that is , if there be right diuination or prediction of things to come not contained in art or nature , certainly that diuination is of the gods , as reciprocally where there are gods , there is diuination . here wee see plainely , not onely the antiquity , but the direct originall of diuinations , and that they do manifestly deriue themselues from idol-gods , from infidels , from idolaters . this is further euident likewise , by the generall current and report of all histories , euen from the first beginning and foundation of rome by romulus , as through all ancient writings and writers , the frequent mention of augury , aruspicy , extispicy , and the like , doth plentifully witnesse . the holy scripture also and word of god doth testifie the same , deut. . verse , , . where diuination by the flying of fowles , by the obseruation of times , and the like , are reckoned among the abominations of the nations , or gentiles . the originall then of diuinations issuing from diuels ( because from false gods , the gods of the heathen and idolaters ) let vs for the better noting of the abomination it selfe , obserue and point out some of their ceremonies , manners , and superstitions also . some in olde time vsed to diuine , as by the flying of fowles , so by viewing of lightning , by monsters , by lots , by inspection of the starres , by dreames , per monstra , & portenta , fulgura , sortes , insomnia , per astra , as cicero testifieth at large in his bookes de diuinatione . some did vse to draw their diuinations out of tubs , or vessels of water , whereinto were cast certaine thin plates of siluer and gold , and other precious iewels , by which the diuels ( which infidels ignorantly called their gods ) were allured to answere vnto demands , doubts , and questions , as is by psellus described , and was vsuall among the assyrian coniectors . some deriued their diuinations from looking-glasses , wherein the diuell satisfied vnto demands and questions , by figures and shapes there appearing . this kinde of diuination was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereunto came very neere and was like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . some fetch their diuinations by lots , taken from points , letters , characters , figures , words , syllables , sentences , which kinde of diuination is distinguished by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if we should number vp euery particular kinde of shape , wherein diuination doeth shrowde it selfe , it would prooue a long and tedious voyage , not onely through fire , water , ayre , earth , and other farre distant and diuided parts of the wide and spacious world , but through siues , riddles , the guts and bowels of the dead , and many other secret haunts & holes , wherein as the inuincible labyrinths of intricate illusions , the diuell doeth shadow and hide his subtill insidiation of silly deceiued man. he that desireth more curiously to reade other particulars herein , i referre him vnto s. augustine , de natura daemonum , and to camerarius , de diuinationum generibus . it is sufficient that the trueth and possibilitie of these kindes of diuinations and the like , with their ceremonies , rites , customes , and superstitions ; as also their detested originall , end , vse , and abomination , is esteemed diuellish by the word of god , and his most sacred voyce , wherein vnder those kindes of diuination , by the flying of fowles , obseruation of times , deut. . verse , . and vaine gazing and beholding the starres , isaiah . . he displayeth and iudgeth the nature and qualitie of all other the like , couered by what stiles or names soeuer . the enumeration of any more sorts , might increase in number , and aduance curiositie , but can adde nothing in substance or materiall vse . the reason that the diuell requireth these rites and ceremonies , s. augustine doeth declare lib. . cap. . de ciuit. dei , alliciuntur daemones ( saith he ) per varia genera lapidum , herbarum , lignorum , animalium , carminum , rituum , non vt animalia cibis sed vt spiritus signis , in quantum scilicet haec iis adhibentur in signum diuini honoris cuius ipsi sunt cupidi . that is , diuels are drawne or coniured , by diuers kindes of stones , hearbes , woodes , creatures , words , rimes , rites , or ceremonies , not as liuing creatures desire food , but as spirits reioyce or delight in signes , because those signes argue respect , worship , and honour , whereof they are very ambitious and desirous , as affecting diuine worshippe in malice of god himselfe and his diuine worship . to the same purpose saith bin●feldius comment . vel explicat . in praelud . . delectantur daemones signis cum imitari deum studeant in sacramentis suis . that is , diuels delight in signes , rites , and ceremonies , as desiring to imitate , or to be like god in his sacraments . wee haue summarily ( wherein for our information is sufficient competence ) produced some few sorts of ceremonies , rites , and superstitious gestures in both kindes , that is , both such as belong to that kinde of sorcery , which consisteth in act , and working , as also that which is exercised in diuination , prediction , and reuelation . the generall rule and reason is the same , and extendeth it selfe equally against both . let vs then in the conclusion thus conioyne them both together . what man is he among men so blind , who beholding in any man the former ceremonies , rites , prelusions , or gestures , being suspicious notes , markes , cognizances , and badges of sorcerers and witches , in either kinde , and doeth not thinke that he may with good reason doubt the ordinary correspondence of fruits , & workes answerable thereto ? vnto the former presumption , if circumstances of time , place , instruments and meanes , fitting such diuellish actes , opportunitie , and the like doe adde their force , doeth not iust occasion of doubt increase ? for illustration and example , let vs suppose a person of a curious and * inquisitiue disposition in things hidden or inhibited , a man voide of the feare and knowledge of god , a searcher after sorcerers , and their diuellish artes , educate among them by kindred , affinitie , or neighbour-hood , with them hauing generall opportunitie vnto inchoation into that diabolicall mysterie , a man likely and prone to become a receptacle of diuels , expressed by his long obserued , or knowne flying from , or hating all occasions or places , where the name , mention , worshippe , or adoration of almighty god is in any kinde vsed ; a man out of whose cursed lips hath at any time beene heard , the * renouncing of god , or voluntary profession of loue and friendship vnto the diuel ( all which with horror sometimes my owne eares did heare , in a * woman at an open assise , being there indited vpon suspicion of witch-craft . ) let vs yet further consider in the same man , an extraordinary alienation of himselfe , from all societie and company with men ( for that familiar conuersation with diuels , begetteth an hatred and detestation , both of the remembrance of god or sight of men ) likewise a frequentation or solemne haunting of desarte * places , forsaken & vnaccustomed of men , the habitations of zijm and iijm , graues and sepulchres . this seemeth , math. . luke . marke . in the possessed true . the possessed and the witch , are both the habitacles of diuels ; with this onely difference , that the witch doth willingly entertaine him . his custome of haunting tombes and sepulchres , in the one doth make it probable , and credible in the other . likewise a solitary solacing himselfe , or accustoming abroad oft , and vsually alone , and vnaccompanied at times and houres vnusuall and vncouth to men , as the most darke seasons of the night , fitting the darke workes , and the workemen of the prince of darkenes . let vs yet more particularly obserue this man branded with the former note , seeming or professing to practise workes aboue the power and possibilitie of man , to threaten or promise to performe , beyond the custome of men , whether in generall , or toward any particular . in a diuellish intended action bent against any particular , likewise wee may diligently examine any manifest speciall prouocation , first giuen : secondly , an apparent apprehension thereof expressed by words , gestures , or deedes : thirdly intention , or expectation , succeeding the prouocation , starting out oft-times , or intimated by any rash , vnaduised , or sudaine proiect of headie and vnbridled passion : fourthly , the opportunitie sutable vnto such an intended desseigne , as time and place competent for accesse , speech , sight , or receiuing from , or giuing vnto the particular , against whom such diuellish thoughts are set , any thing , wherein any inchanted power or vertue is vsually hid and conueighed . after a sorcerous deede is thus certainely obserued to proceede , we may then further with vigilant circumspection view , whether ought maybe detected , iustly arguing his reioycing pride , or boasting therein , that standeth iustly suspected , or ought that may prooue or expresse his doubt , or feare of discouery , his guilty lookes , cunning euasions , shifting , lying , or contradictory answeres , and apologies vnto particulars vrged . these circumstances and the like , though each alone and single may seeme of no moment or weight , yet concurring together , or aptly conferred , they oft produce a worth from whence doth issue full & complete satisfaction . verisimilia singula suo pondere mouent , coaceruata multùm proficiunt ( saith cicero ) that is , euery single circumstance hath his weight and vse , but consenting and concurring together , they doe much aduantage . since then what vertue or power soeuer , circumstances and presumptions , doe vsually and generally vnfold in all other subiects or matters whatsoeuer , the same equally and as largely , reason doeth here display and offer in this of witch-craft : why should not the like practise thereof herein also bee vrged and found , as likely and succesfull ? i doe not commend or allow the vsuall rash , foolish and fantasticall abuse of circumstances , nor their wresting and forging , not the coniuration or raising vp of their likenesse , and shadowes , without any substance or trueth ( as is too common and vulgar ) out of meere fancy or defect of true iudgement , without the due manifestation of a certaine crime first in this kinde assured . but where all the former circumstances doe truely and really occurre , or most of them , or the most materiall amongst them with an apparant vncontrouled precedent euidence of an vndoubted act of sorcery , and are not indirectly wrested or guilefully extorted , but directly proued , & fairely produced and vrged ; what man inioying his common sense or reason , can be ignorant , what a large scope and faire fielde they doe yeeld to sent , to trace and chace the most hidden and secret guilt of witches whatsoeuer , out of their vtmost shifting most close couerts and subtill concealements ? i doe not affirme circumstances and presumptions , simply in themselues sufficient to prooue or condemne a witch : but what reasonable man will or can doubt or deny , where first a manifest worke of sorcery is with true iudgement discerned , and knowne certainely perpetrate : that the former circumstances and presumptions pointing vnto a particular , doe giue sufficient warrant , reason , and matter of calling that particular into question , & of inioyning and vrging him vnto his purgation and iustification from those euill apparances , whereby through the differencies , iarres , contrarieties , and contradictions of the false faces and vizards of seeming truth ( because identity and vnity is properly and solely found with truth it selfe inuiolable and the same ) guiltinesse is oft vnable to finde a couert to hid it selfe , but rubbed or galled vnto the quicke , doth breake out and issue forth in his owne perfect and vndeceiuing liknesse . it may be obiected , that it doth commonly fall out , and is so oft seene , that the hearts of witches are by the diuell so possessed , so hardned and sealed vp against all touch , either of any conscience , or the least sparke of the affections of men left in them , that there is no possibility , or hope of any preualence , by the pressing of any presumptions or circumstances , which they for the most part will answere with wilfull and peruerse silence . this is and may be sometimes true , yet is no sufficient reason , why due proofe and tryall should not alwayes diligently be made herein , since first experience it selfe doth witnesse a manifest benefite thereby : secondly , the like reasonable course and practice is knowne both vsuall , fruitfull and effectuall in all other disquisitions , and inquisitions whatsoeuer : and thirdly , the diuell himselfe , the witches and sorcerers great and graund master , though of farre fewer words then witches , ( as seldome speaking at all ) and abounding with farre more subtiltie and cunning ; yet is he not able by all his art or cunning , alwayes to hide his owne workes , but by presumptions and circumstances , wise and vnderstanding hearts doe oft discerne and discouer them , as is by dayly experience seene and testified , and is confirmed by the proofe which all holy and godly men haue euer had thereof . and to this purpose , and for this cause the holy scripture doth require gods chosen children , to sift and try the spirits , whether they be of god or no ; that is , whether they be of his holy spirit , or of the euill spirit which is the diuell . although therefore god for his owne secret decree , or purpose , doe permit the diuell sometimes to hide and shadow the guilt of his associates , witches and sorcerers , from the sight or deprehension of man , and thereby , sometimes , frustrate mans iust endeuour and duty of their discouery ; yet doth he not totally or altogether herein subiect , or captiuate , or abridge mans power or possibility of preualence , euen against all the power and force of diuels , as oft-times our dullest senses cannot choose but witnesse . could the diuell , or their owne craft whatsoeuer , deliuer the sorcerers from destruction out of the hands of saul , who iustly destroyed them all out of the land of israel , . sam. . verse . or out of the hands of iosias , who according to lawe , tooke away or abolished all that had familiar spirits , and southsayers . . kings chap. . verse ? the extirpation of these southsayers , by those princes , was commended of god , and by his lawe commanded , leuit. . . the same lawe of god commaundeth , that no man be iudged or put to death , but by the mouth of two witnesses , from whence it is necessarily collected , that the workes of sorcery are not alwayes hidden , but oft-times so open , that they may be manifestly noted ; otherwise , how could they be testified , which vnto their condemnation the lawe doth euer presuppose and necessarily commaund ? neither is this lawe of god any thing discrepant from the commom equity of all lawes , or from reason it selfe : first , for that many workes of sorcery doe immediately in their first view , manifest themselues to the sense , as is euident , by the miraculous workes of the enchaunters of egypt . practised in the sight of pharaoh king of egypt . secondly , for that many workes are apparent manifestly to reason , in which , though the sense cannot immediately discerne , or take notice of their quality and authour ; yet by necessary inference and euidence of reason , they are certainly and demonstratiuely prooued to issue from the power and force of spirits and diuels , as hath beene formerly declared , concerning both workes and also diuinations , prophecies , and reuelations hidden from all curiosity and possibility of man. thirdly , for that circumstances and presumptions doe with good and likely reason call into question , and iustly charge with suspicion ( as hath beene instanced ) concerning the performers and practisers of ceremonious rites , superstitious gestures , actions and manners vsuall vnto witches and sorcerers . since then , as is before prooued , almighty god doth inioyne a necessity of testimonies , vnto all condemnations and iudgements of death whatsoeuer , and testimony doth alwaies necessarily include a manifestation of whatsoeuer is testified , either to sense , or reason , or both ; it followeth as a necessary conclusion vnto all that hath bin said : that from things either manifest to sense , or euident to reason , issueth wholly and solely , not onely the reasonable and likely way of detection of witches , but the very true way by god himselfe , in all true reason intended and commanded . and from this way it is , both by multitudes of examples , by experience and reason manifest , that neither witches , nor the diuell himselfe is altogether able to hide or defend their guilt . diligence therefore herein duely and carefully exercising it selfe certainely shall not , nor can prooue the lawe of god vaine , nor the owne endeuour frustrate of voide , although haply difficulties and impediments may somtimes interrupt , as in all other cases and affaires is vsuall . thus hath beene made manifest how witch-craft is discouerable by sense , and euident by reason ; likewise , that it is no more inscrutable or hidden from detection in the inquisition thereof , by signes of presumption , probable and likely coniecture or suspicion , then all other intricate or hidden subiects , or obiects of the vnderstanding whatsoeuer . for , although presumptions are alone no sufficient proofe , yet doe they yeeld matter and occasion of diligent and iudicious inquisition , which is the reasonable way and due method of vpright proceeding , and the common , hopefull and warranted path vnto all detections , in all other cases of doubt and difficulty whatsoeuer ; wherein i see no cause or reason , why iudicious , wary and wise practise and proofe , weighing and pressing circumstances into the bone and marrow , should not equally , in case of witch-craft , as in all other cases of iudgement and inquisitions ( though not euer because that exceedes the nature of presumption ) equally , i say , and as oft should not confound the guilty , and chase and winde out as faire an issue . certainely , if men would more industriously exercise their sharper wits , exquisite sense , and awaked iudgements , according vnto the former reasonable , religious , and iudicious wayes , exempt from the burthen and incumbrance of blinde superstitions , traditionary and imaginary inuentions and customes , no doubt , but experience would yeeld and bring forth in short time , a much more rich increase of satisfaction , and more happy detection in iudiciall proceedings . it is true , that in the case of witch-craft many things are very difficult , hidden and infolded in mists and clouds , ouershadowing our reason and best vnderstanding . notwithstanding , why should men be more impatient or deiected , that in matters of witch-craft , many things are oft hidden from our knowledge , and discouery , when the same darkenesse , obscurity difficulty and doubtfulnesse , is a thing ordinary in many other subiects beside , as necessary vnto vs , and concerning which , it may be no lesse truely said , that in this life of mortality , much more is that which is vnknowne , then that which is knowne and reuealed vnto vs. hence is that ancient saying of the philosopher : hoc tantum scio , quòd nihil scio , that is , so few are those things , which are demonstratiuely , truely , and certainely knowne , that they are nothing in comparison of the infinite number and multitude of such things , as are either onely probable , or obscure or inscrutable . for to deny that god hath giuen vnto man a great measure of knowledge in many things , were not onely grosse darknesse and blindnesse , but great ingratitude , yea impiety . neuerthelesse , it were also as great fatuity not to see or acknowledge , that god hath mixed this knowledge with much intricate difficulty and ambiguity , which notwithstanding he doth in his wisedome more or lesse reueale distribute and dispense , in seuerall measures , vnto seuerall men , according to their seuerall cares , studies , indefatigable paines , and more industrious indeauour , in seeking and inquiring it : in defect whereof more commonly then either in gods decreed restraint , or natures abnuence , mens desires and labours are so often annihilate . chap. xiii . the confutation of diuers erroneous wayes , vnto the discouery of witches , vulgarly receiued and approoued . as true religion doth truely teach the true worship of god in that true manner which he requireth , and commandeth : so superstition in an vnapt measure or manner , doth offer vp and sacrifice her vaine & foolish zeale or feare . vnto her therefore & her sacrifice , thus doth almighty god reply ; who required this at your hands ? i hate and abhorre your sabboths and your new moones , isa . . . the heathen oratour could say , religio continetur cultu pio deorum . true religion consisteth in the holy and true worship of god. vnto the aduancing of the worship of the true god , the extirpation of witches and witch-craft ( because it is the most abominable kinde of idolatry ) is a speciall seruice , and acceptable duty vnto god expressely commanded by himselfe , deut. . , , . in the performance therefore of this worship , as it is solely and truely religious , to seeke their extermination by those meanes , and in that manner , which almightie god doth approue and allow : so with misgouerned zeale or feare , in the ignorance , or neglect of the right manner or way , inconsiderately to follow vnwarranted pathes thereto , is plaine superstition . iulius scaliger , in his third booke of poetrie , thus describeth very liuely the nature of superstition . superstitio satisfacit ad notandum eum habitum , quo metuimus , aut deum sine ratione , aut ei opera attribuimus quae opera ne cogitauit quidem vnquam ille , that is , this word superstition doth serue to set forth such an habit or disposition of minde , wherein wee worship or so feare god , as is voide of cause or reason , or vnto our owne hurt or damage , we attribute vnto god , as of god , those workes or things , which almighty god himselfe neuer thought or intended . the word which the greekes vse for superstition , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inconsulta & absurda diuinae potentiae formido , that is , an absurd , and ill-aduised feare or worship of god , which certainely is there , where he neither requireth it , nor is true cause or reason either of such worship , or in such sort or manner . in this speciall part therefore of the worship and feare of god , namely , in the discouery of witch-craft and sorcery , as wee haue before laboured to finde out those waies which are lawfull , iustifiable , and allowed : so let vs now briefely display the folly and vanity of erroneous and blind pathes , pointing deceitfully thereto ; that we seeke not superstitiously to serue god , in our inioyned and commanded duties of the discoueries of witches , with our owne vanities or follies , rash inuentions , or deuices ; but in reasonable , iust , discreete and religious proceeding , which is onely and solely acceptable with god. in former ages and times , haue been published by diuers writers , many ridiculous traditions , herein so vaine , and so farre vnworthy any serious confutation , that they scarce deserue so much as bare mention . of this sort are the imagined profligations of the fits of the bewitched , by beholding the face of a priest , by being touched by hallowed ointments , or liniments , by the vertue of exorcisation , of incense , of odours , of certaine mumbled sacred or misticall words . i will therefore omit these , as by time it selfe worne exolete , found worthlesse , and almost of later writers left namelesse , and will onely oppose and examine such later experiments , as doe in our time and country most preuaile in esteeme . chap. xiiii . the casting of witches into the water , scratching , beating , pinching , and drawing of blood of witches . it is vulgarly credited , that the casting of supposed witches bound into the water , and the water refusing or not suffering them to sinke within her bosome or bowels , is an infallible detection that such are witches . if this experiment be true , then must it necessarily so be either as a thing ordinary , or as a thing extraordinary : because nothing can happen or fall out , that is not limited within this circuit or compasse . that which is ordinary , is naturall ; as likewise that which is natural , is ordinary . aristotle in the second of his ethicke's saith of that which is naturall quod aliter non assurscit , that is , ordinarily it is not otherwise , then euer the same . from whence it doth follow by good consequent , that whatsoeuer is ordinary , must be naturall , because it keepeth the same course and order , which is the property of nature . for this cause scaliger in his booke de subtilitate saith , natura est ordinaria dei potestas , that is , nature is the ordinary power of god , in the ordinary course and gouernment of all things . if then this experiment in the tryall of witches , be as a thing ordinary ( as it is vulgarly esteemed ) it must be found likewise naturall . if it cannot be found naturall , it cannot be ordinary . that it is not , nor cannot be naturall , is manifest . first , for that the ordinary nature of things senselesse and voide of reason , doth not distinguish one person from another , vertue from vice , a good man from an euill man. this our sauiour himselfe doth confirme , math. . verse . . god maketh his sunne to arise on the euill , and the good , and sendeth raine on the iust and vniust . nay , we may further obserue in the booke of god , and also reade in the booke of nature and common experience , that the common benefit of nature , is not onely vouchsafed vnto all wicked men indifferently , but euen vnto diuels themselues , who doe not onely participate in nature the common essence , faculties and powers , proper vnto the substance and nature of all other spirits ; but also doe exercise these powers and spirituall forces vsually vpon other inferiour natures , subiect vnto their supernaturall nature , reach and efficacy , as is often seene in their workes euen vpon the bodies and goods of the blessed saints and sonnes of god. hereby then is euident , that nature cannot take notice , or distinguish a wicked man , no not a diuell , and therefore much lesse a witch . but here may be obiected , that diuers herbs and other simples , produce many strange and wondered effects , by an hidden secret , and occult qualitie and property in nature , though there appeare no manifest qualitie oft-times in them , by which in reason or probabilitie they should or can bee effectuall thereto . this physicions doe dayly witnesse and prooue true . why then may not there bee likewise yeelded the like hidden power , or antipatheticall vertue in the nature of the element of water , and thereby a witch bee detected ; as well without knowne cause or reason thereof in nature ; notwithstanding naturally the euils or diseases both of body and minde , are both detected , and cured by elementary substances or compositions , in which there is no manifest knowne proportion therewith ? it is truly answered , that although in this supposed experiment of the disposition of the element of water towards witches , casualty may haply sometimes seeme to iustifie it true ; yet is not this sufficient to euince it a thing naturall . those things which are naturall , necessarily and euer produce their effect , except some manifest or extraordinary interception or impediment hinder . thus fire doth necessarily , ordinarily , and alwaies burne and consume any combustible matter or fuell being added thereto , except either some manifest or extraordinary hindrance oppose it . the like may be saide of all other elements for their naturall effects in their proper obiects . naturall medicines likewise , if rightly accommodated with prudence , art and discretion vnto the right disease , doe neuer faile their vsuall productions or effects . this almighty god in his holy writ doth confirme , and long and aged experience of many hundreths of yeares hath successiuely witnessed , wherein the ancient records of all learned writers , haue euer testified innumerable medicinal herbs and drugges , certainely and truely to bee euer the same . present times doe likewise see & witnes it , and no man doth or can doubt it in the right proofe . concerning any such nature or custome in the element of water , in the refragation of witches , who was as yet euer able to write and fully resolue , or prooue it ordinary necessary , certaine , euer or for the most part , not failing as is in course of nature most infallible and neuer doubted ? what former ages haue successiuely vouchsafed the mention of truth or certainty therein ? hath almighty god , at all , so much as approued any opinion or thought thereof ? is it not rather to be iustly doubted , that it may be esteemed among the abominations of the gentiles , which god in his people doth detest , deut. . verse ? doe all men in our time , or good and iust men auouch their owne proofe in the tryall thereof ? or contrariwise , doe not many wise , religious , learned and equall minds with reason reiect and contemne it ? doth law as yet establish it , or reason prooue it ? how can it then be proposed as equiualent with those reasonable meanes or wayes , of iust proceedings or tryalls , which god , his diuine lawe , his law of nature , iudgement reason , experience , and the lawes of men haue euer witnessed , perpetually and onely assured certaine and infallible ? it wanteth the vniuersall testimony of former ages and writers ; in this our age it is held in iealousie with the most iudicious , sage , and wise : it hath no reasonable proofe , no iustifiable tryall hath dared to auouch it vpon publike record , no lawe hath as yet , thought it worthy of admittance ; and the lawe of god is not prooued to prooue or approue it . if it had beene a thing naturall , ordinary , of necessary , or of certaine operation or power , and therein so euidently remarkeable , it is impossible it should haue escaped authenticall approbation , or the same notable testimonies , which all other tryed truths haue euer obtained . from the former premises therefore we conclude , that it cannot be a thing naturall , necessary or ordinary . if it be not ordinary , then is it not alwaies the same ; if not alwayes the same , then is it sometimes failing ; if sometimes failing , then is it not infallible ; if not infallible , then in no true iudgement or iustice to be trusted or credited . it now remaineth to inquire , whether being prooued false or ordinary , it may not be prooued true as extraordinary ( for to esteeme or grant it both is an impossibility in nature , and an absurdity in reason . ) let vs grant , it may be iudged and deemed extraordinary ; the next doubt then remaining is , whether being extraordinary or miraculous , it be of god or of the diuell . the reason why some men suppose it should be of god , is , for that the water is an element which is vsed in baptisme , and therefore by the miraculous and extraordinary power of god , doth reiect and refuse those who haue renounced their vowe and promise thereby , made vnto god , of which sort are witches . if this reason be sound and good , why should not bread and wine , being elements in that sacrement of the eucharist , be likewise noted and obserued to trurne backe , or fly away from the thraotes , mouthes , and teeth of witches ? and why , ( if for the former reason , the water being an element in the sacrament of couenant , made with god , in the first initiation into the faith , doe for that cause refuse to receiue witches into her bosome , and thereby giue an infallible proofe of a witch ? ) why , i say , should not by the same reason bread and wine , being elements in the sacrament of confirmation and growth of faith , refuse and fly from those much more , whose faith and promise made vnto god in riper and more vnderstanding yeares , is by them renounced ? and why for that cause , should not bread and wine become as infallible markes and testimonies vnto the detection of witches ? if the reason be good in the first , it must necessarily be the same in the second ; and if it faile in the second , it cannot be good or sound in the first . neither doth it or can it stand with any good reason at all , that because so smal part of the element of water , is set apart vnto that religious seruice in the sacrament ; therefore , the whole element of water , or all other waters must thereby obtaine any generall common property aboue the kinde or nature . neither is it as yet agreed , or concluded generally among the most learned , and reuerend diuines , whether that small part of water which in particular is set apart , or vsed in the sacrament , doth thereby receiue any manifest alteration at all in substance , essence , nature or quality . if then that part of the element of water it selfe , which is hallowed vnto that holy vse , be not manifested , or apparently prooued to be thereby indowed with any vertue , much lesse can it communicate any vertue vnto other waters , which did not participate therewith in the same religious seruice . except then there may be prooued by this religious vse of water , some more endowment of sense or religion therein , then is in other elements , why should it more fly from a witch then the fire , then the ayre , then the earth ? the fire doth warme them , the ayre flyeth not from them , but giueth them breathing ; the earth refuseth not to beare them , to feede them , to bury them . why then should the water alone runne away or flye from them ? it may be answered , that it is a miracle , whereof therefore there neither can nor ought reason in nature to be demaunded or giuen . if it be a miracle , it is either a true miracle , which onely and solely doth exceed the power of any * created nature , or is a seeming miracle by the power of the diuell , working effects in respect of mans reason , nature , and power supernaturall and impossible ; notwithstanding confined and limited within the generall rule , reason and power of vniuersall nature , which he * cannot exceed or transcend , being a finite creature , and no infinite creator . miracles , of the first kinde , are raising from the dead the son of the widow of sarepta , by elias . of the kings , . the diuiding the water of iordan with elias cloake , . of the kings . the curing of the sicke by s. pauls handkercher , act. . . the raising lazarus by our blessed sauiour , and the like . miracles of the second kinde , are all the workes of the enchanters of egypt , exod. . which were onely diuellish sleights , cunning * imitations , counterfets , and diabolicall resemblances and shadowes of the true miracles , wrought by almighty god , in the hand of his seruant moses . if this miracle , or this miraculous detection of witches by water , be of this later kinde , it is of the diuell ; and is not to be esteemed or named , where the name of god is feared or called vpon . for although the cunning fraude of the diuell , aboue and beyond all capacitie of the weake sense and vnderstanding of man , doe so liuely oft-times cast before our eyes , the outward shape and similitude of the miracles of god , that man is not able easily to distinguish them , or at first sight to put a true difference : yet must men studiously , and circumspectly be aduised herein , lest rashly they confound , or equall the vile and abiect illusions of that damned creature the diuell ( though neuer so wonderfull in our eyes ) vnto the infinite power of the almighty creator , in his true and truely created miracles , which is an high dishonour vnto our god , and accursed impiety . for this cause , the holy scripture hath admonished and warned the weakenesse of humane vnderstanding , not to be transported by signes and wonders , nor to trust or giue credit to euery miracle : and our sauiour himselfe , math. . verse . . doth furnish his disciples with carefull warning herein . and s. iohn , in his reuelation fore-telleth , that in the latter dayes and times , the diuell and the great whore of babylon , shall with great signes , wonders , and miracles , seduce and deceiue the last ages , and people of the world . since then miracles are of no validity , except certainely and truely knowne to be of god ; and since also it is not easie for euery spirit to discerne therein ; let vs duely examine and sift this our supposed and proposed miracle in the tryall and detection of witches . petrus gregorius tholosanus in his syntagma iuris , lib. . cap. . in a tractate concerning the relicks and monuments of saints , together with miracles , doth giue very honest , sound , and substantiall direction . first , that all credited miracles be found and allowed by religious lawes and authoritie . secondly , that the persons by whom they are first reuealed or knowne , or by whom they are auouched , be testes idonei , omnique exceptione maiores , that is , that they be worthy witnesses of vndoubted and vnstained credit and worth , free from all iust exception , of holy life , and vnstained conuersation . without these cautions ( saith he ) no miracles ought to be esteemed , or receiued as of truth . how farre our vulgar tryall of witches , by the supposed miraculous indication and detection of them by the water , is different from this care or respect , this equitie , religion , or humanitie , common practise doth openly declare , when without allowance of any law , or respect of common ciuilitie , euery priuate , rash , and turbulent person , vpon his owne surmise of a witch , dare barbarously vndertake by vnciuill force and lawlesse violence , to cast poore people bound into the water , and there deteine them , for their owne vaine and foolish lusts , without sense , or care of the shamefull wrong , or iniury , which may befall oft-times innocents thereby . though this kinde of tryall of a witch , might haply prooue in it selfe worthy to be allowed , yet is it not in euery priuate person iustifiable , or tolerable , or without warrant of authoritie in any sort excusable . the manner therefore of this vulgar tryall , must needs with iust and honest mindes , vncontrouersedly , and vndoubtedly , be rusticall , barbarous , and rude . now to returne againe into the truth of the miracle it selfe in this tryall . first , let vs enquire with petrus gregorius , what religious lawes or authoritie haue admitted it as true . secondly , what religious , reuerend , iudicious , graue , or holy spectators , or eye-witnesses doe auouch it . let vs yet farther proceede with the same author , in the fore-named syntagma , lib. . cap. . and by some other rules , farther examine this miracle , if it be well and duely auouched and credited , concerning the being thereof , whether that being be not a being of the diuell , & of his miracles , conatus omnis daemonum ( saith the author ) vnum habet generalem scopum , operibus dei se obijcere , ei debitum honorem subfurari , pios hominum animos sibi lucri facere , & a vero deo retrahere . that is , the workes of the diuell haue one generall scope ; namely , to oppose themselues against the workes of god , to rob god of his honour , to drawe the hearts of men from god , and to gaine them vnto himselfe . let vs now consider the fore-named miracle by these rules . concerning the approbation thereof by any religious lawes or authority , i haue neuer read my selfe , nor haue heard by others , of any authentike suffrage from classicall author , and with good reason , i may conceiue and iudge a nullity therein . concerning any religious , learned , and iudicious spectators and auouchers of this miracle , whose faith and credit may be wholly free from al iust exception , it hath euer been a difficult and hard taske to furnish any true sufficiencie or competency in this kinde , though multitudes and swarmes of deceiued vulgars , continually and violently obtrude their phantasticall sominations . since then as yet there doth no manifest law stand vp to patronage this miracle , and the learned , religious , and holy man able to discerne and iudge , and free from exception , is not at all , or hardly to be produced or found to auouch or countenance it true ; it may be with good reason suspected , and that reason may iustly disswade all sodaine , rash , or hasty credit or trust thereof . now let vs examine , if it were vndoubtedly to be assumed as true , whether being true , it be not as truely of the diuell . and first let vs consider , whether it doe not oppose the workes of god , which was the first direction of gregorius . it is herein truely conuicted , because the nouelty and supposed miraculous force and might thereof , doth first vsually and easily intise vnsetled braines , rashly to forsake the wayes of iudgement and iudicious legall proceeding , which is the ordinance and worke of god : secondly , doth imbolden staggering and vnresolued minds presumptuously without warrant to expect , to aske or seeke a signe or miracle , which ordinarily or vnnecessarily required , our blessed sauiour apertly condemneth , math. . an adulterous and vnbeleeuing generation doth seeke a signe or miracle . and as herein it directly opposeth against the decree and worke of god , so likewise by giuing occasion and way , that supposed miracles may become vulgarly common and ordinary , whereby the true miracles and miraculous workes of god also may grow with vndiscerning men of lesse esteeme , vile and of no accompt . nam miracula dei assiduitate viluerunt ( saith s. augustine ) the miracles and miraculous workes of god , being oft seene , become of smal or no reputation . the second tryall of a false miracle , was the robbing of god of his due honour and praise , which in this proposed miracle is partly prooued ; by making the extraordinary work or vse of miracles ordinary , and thereby derogating from the power , worth and nature of gods true miracles ( as is beforesaid ) : partly by vnthankfull vnder-valewing , omitting , or relinquishing the ordinary meanes of tryals and detections of doubtfull truths , which god hath made & giuen in his good grace ; and therefore their contempt and neglect is a manifest robbing of god of his due praise and glory therein . the third tryall of the diuels property in miracles , was the seducing of mens hearts from god vnto himselfe , which in our supposed miracle may be necessarily concluded . for if the miracle it selfe be vpon good grounds before alleaged , rightfully deemed to bee of the diuell ; it must necessarily follow , that whatsoeuer esteeme or reputation is giuen thereto , is a secret sacrifice of ignorance or superstition vnto the diuell , and an hidden and couert seduction from god : and thus hath beene prooued , or at least , with good reason alleaged . first that the tryall of witches by water , is not naturall or according to any reason in nature . secondly , if it be extraordinary and a miracle , that it is in greater likelihood and probability a miracle of the diuell to insnare , then any manifest miracle of god to glorifie his name , which is the true end of right miracles . concerning the other imagined trials of witches , as by beating , scratching , drawing bloud from supposed or suspected witches , whereby it is said that the fits or diseases of the bewitched do cease miraculously ; as also concerning the burning of bewitched cattell , whereby it is said , that the witch is miraculously compelled to present her selfe . these , and the like , i thinke it vaine and needlesse , particularly or singly to confute , because it doth directly appeare , by their examination , according to the former rules produced against the naturalizing of the detection of witches by casting them into the water , that first they are excluded out of the number of things naturall : secondly , that being reputed as miracles , they will also be rather iustly iudged miracles of the diuell , then of god , by the former reasons which haue stripped the supposed miraculous detection of witches by the water , of any hopefull opinion that they can be of god. nor doth our law now in force , differ here from reiecting such like miraculous trialls . see the triall by orac●l abolished by parliament the third yeare of henry the third , coke . rep. case abbot de strata mercella fol. . chap. xv. the exploration of witches , by supernaturall reuelations in the bewitched , by signes and secret markes , declared by the bewitched , to be in the body of the suspected witch , by the touch of the witch curing the touched bewitched . there remaine as yet other miraculous explorations of a witch , carrying in their first view a far more wondred representation then any or all the former explorations . one is , when persons bewitched , shall in the time of their strange fits or traunces nominate or accuse a witch , and for a true testimony against him , or her , thus nominated , shall reueale secret markes in his or her body , neuer before seene or knowne by any creature ; nay , the very words or workes , which the supposed , or thus nominated witch shall be acting or speaking in farre distant places , euen in the very moment and point of time , while they are in acting or speaking ; all which i haue sometimes my selfe heard and seene prooued true . this is reputed a certaine conuiction of a witch . an othor miraculous tryal of a witch and like vnto this , wonderfull is ; when a supposed witch required by the bewitched , doth touch him or her ( though when vnknowne or vnperceiued by the bewitched themselues , ) yet according to the prediction of that issue by the bewitched , he or shee immediately are deliuered from the present fit or agony , that then was vpon him or her , which i haue also my selfe seene . for the better discouery of truth in these so wondered difficulties , let vs first recall to minde these few obseruations in our former treatise determined and prooued . first , that the diuell doth many miraculous and supernaturall things meerely simply and alone of himselfe , for his owne ends , and without the instigation or association of a witch . this was made manifest by his conference , disputation and speech with eua after a miraculous manner , out of the body of the serpent , when as yet neither witch , nor witch-craft were come into the world . secondly , that the diuell is able to obtrude or impose his supernaturall or miraculous workes vpon men , against their knowledge , liking , will , or affection , and being unrequired . this is cleere by his transuection of the body of our blessed sauiour , as also by his violent casting of the bodies of the possessed , amongst the people mentioned in the gospell . thirdly , let vs not here forget specially , that hee is able to transmit and send vnto , or into men vnrequired , and without their desire or assent , secret powers , force , knowledge , illuminations , and supernaturall reuelations . this was prooued by the possessed in the gospell , who from a secret and hidden reuelation and power , aboue and beyond themselues , were able to vtter that high mistery , as yet hidden from the world , that iesus was the sonne of the liuing god. this could not be knowne vnto them , by their owne reason or nature , being aboue and beyond all reason or nature , and by grace onely then begun to be reuealed vnto the blessed disciples themselues . to thinke that the possessed could haue that knowledge equally with the disciples by the same grace , were impious derogation from their apostolicall priuiledge and prerogatiue therein , vnto whom did properly belong the first fruits thereof alone . this supernaturall reuelation therefore was transfused into the possessed by the diuell , who could not be ignorant of the lyon of juda , the mighty destroyer of his spirituall kingdome , long before the disciples were borne , or capable of knowledge . and thus hauing recalled these obseruations , from them doe issue these necessary inferences . first , that all supernaturall acts or works in men , are not to bee imputed vnto those men . secondly , that for this cause those supernaturall workes , are onely to be imputed vnto men which the diuell , according vnto contract or couenant which those men doth practise and produce . and for this cause , in the inquisition of witch-craft , when we haue truely first detected an act , done by a spirituall and supernaturall force ( because it is in all lawes iniurious , to accuse of any act , before it be certainely knowne the act hath beene committed ) then , and not before , wee ought indeuour directly and necessarily to prooue the contract , consent , and affection of the person suspected , vnto , or in that supernaturall act , that being no lesse essentiall , to detect and discouer the true and vndoubted witch ; then the supernaturall act , being certainely apparent , doth vndoubtedly prooue the diuell , and his power therein . this equall regard , in case of witch-craft , ought to bee carefully ballanced , without which vaine and vnstable men shall euer at their lust and pleasure , vpon affections and passions , be priuiledged with impunity , to lay vniust imputations , and to vse wrongfull violence and oppression beyond all equitie , or reason . when therefore men that are prudent , iudicious , and able to discerne , doe first aduisedly vpon good ground and reason , adiudge a supernaturall act euidently done , or at least worthy to be suspected : secondly , shall by iust and reasonable proofe , or at least liuely and faire presumption detect the contract , affection , or consent of any man in that act ; then and not before , is the accusation , inquisition and inditement of witch-craft , against any man equall and iust . for since a supernaturall worke can be truely and simply no act of a naturall man , and is the immediate hand and power of a diuell ( as is formerly prooued ) it is the mans consent , contract and couenant alone , in the act with the diuell , that being detected and discouered , doth infallibly and essentially prooue him a witch , and not the act itselfe . these obseruations , and considerations , first necessarily prefixed , let vs now proceed vnto the two former propounded experiments of the miraculous detection of witches . it is necessarily true , that it can solely proceed from a supernaturall power , that the bewitched are inabled in their traunces , to fore-tell the sequell of the supposed witches touch : likewise , that the nominated witch , shall accordingly by her touch immediately free and dispossesse the sicke or the bewitched of their agonies . it is as necessarily true also , that it can solely proceed from a supernaturall power , that the bewitched are able in their traunces to nominate the most secret and hidden marks in the bodies of the suspected witch , her present speech * and actions in farre distant places , and the like , but whether these miraculous reuelations , with their answerable euents , ought to bee esteemed iust conuictions of the persons thus by a supernaturall finger , pointed out and noted ; as also whether they proceede of god or of the diuell , is very materiall , to examine and consider . if they proceede from god , their end , their extraordinary necessitie and vse , bent solely vnto the immediate speciall glory , or extraordinary glorification of god therein , will euidently declare . what more extraordinary glorification of god can be pretended in the needfulnesse of a miraculous detection of witch-craft , then of any other sinne committed , as immediately against god , and with as high an hand ? witch-craft is indeed one kinde of horrid renunciation , and forsaking of god , but there are many more kinds much more hellish then this secret and concealed defection : as the open cursings , wilfull blasphemings , and spitefull railings vpon god , euen vnto his face , professed hatred and contempt of god. among many offendors in these kindes , after their owne long prouoking continuance therein , and almighty god his vnspeakeable long suffering and patience : some few sometimes haue been made hideous spectacles and examples vnto the rest , of the infinite powder and iustice of god , his vnsufferable displeasure , indignation and direfull reuenging wrath . in this number was , for some time nebuchadneser , and pharaoh king of egypt , and in later times iulian the apostata , and others the like . many other as high blasphemers , and despisers of god , notwithstanding haue been permitted to escape any such miraculous punishments , or fearefull notorious exposings vnto the worlds view . rabshakeh , railing on the liuing god , in the open view and hearing of the men of israel , and olofernes denying the god of heauen , were not miraculously , or by any immediate hand of god smitten , but were suffered to grow on , vntill their haruest of confusion was ripe . that high degree of blasphemie against the sonne of the liuing god , hanging vpon the crosse for the sinnes of mankinde , committed by the cruell and hard-hearted iewes , in scorning , scoffing , and spitefull derision both of god in heauen , math. , verse . and also of the eternall sauiour of the world , descended from heauen , was not by god then extraordinarily reuenged ( as the incomparable greatnesse of the sinne might seeme to require ) but was in almighty god his iust iudgement , suffered , vntill in the due time , their owne execrations , and cursings of themselues , and their posterity , thereby to hasten and purchase the effusion of that holy innocent bloud , did fall vpon them so heauily , that their whole nation , people , and kingdome , became extirpate , vile , and vagabond for euer vpon the face of the earth . it is recorded in the reuelation , chap. . verse , , . concerning the beast , that he opened his mouth vnto blasphemy against god , his tabernacle , and the saints ; that he spake great mighty blasphemies , yet power was giuen vnto him to continue , and preuaile therein many yeares , and a large space of time . by these few examples it is euident , that neither the height , the nature , the quantitie , not the qualitie , of the most abominable , or prouoking sinne , most odious vnto god and men , doth vsually , or alwaies draw downe from heauen vpon it selfe a miraculous immediate hand of gods wrath . we may easily instance the like , concerning the sin of witch-craft , which is our particular subiect . although by the hand of his holy seruant saint paul , almghty god did miraculously smite the sorcerer elymas , & as writers report , simon magus , by the hand of st. peter , multitudes and societies of other sorcerers , and southsayers among the caldeans , escaped not onely the hands of nebuchadneser , in his wrath ; but as it seemeth in the prophecy of daniel , they liued many yeares in high esteeme , fame , and renowne , both in their owne nation , and also in forreine countreyes , yea through the world . there is no doubt , that aegypt likewise did abound with swarmes of sorcerers , as the holy scripture , and all times and writers report . among the people of god also , the israelites , it is manifest that diuers sorcerers and witches did shrowed themselues , and liued with impunity , as appeareth by the witch of endor , which king saules seuerity , in their generall extirpation thorow the whole kingdome , had notwithstanding passed by , and left vnespied ; as also by that special note and commendations , from gods owne mouth and word of joshua , that is , that hee had taken away from amiddest his people , all the enchanters and sorcerers : by which it is likely and cannot be denied , that through the lenitie or carelesnesse of former princes , they formerly had long securely their breathed . that god doth not vse by miracles to detect all , or most enchanters , magicians , or witches , is farther made vndoubted ; because it should follow then & thence necessarily , that he hath both in the first ages of the world , ordained lawes , and ordinary , legall courses of proceeding against them in vaine ; as also for that he doth , in the holy records of his sacred word , make knowne his decree , that they shall be permitted to liue and continue vpon the face of the earth among other , and as other vnrepentant sinners , vntill his second comming , and the last day of eternall doome , reuelat. chap. . vers . . without shall be enchanters . if his iustice and seuere iudgement should by his miraculous power make so narrow search amongst them , as ordinarily to root them out , it were impossible any one of them should escape his all-seeing reuengefull hand , to suruiue vnto his generall decreed day of sentence , and dreadfull doome , of all kinde of sinnes and sinners , which both in iustice vnto some , and mercy vnto other some , his infinite goodnesse and wisdome hath decreed , shall not be frustrate . although therfore almighty god doth sometimes stretch forth his mighty hand miraculously to smite , or bring into light some horrid sinnes and sinners , his extraordinary power therein sometimes onely extended , at his owne good will and pleasure , doth not iustifie the presumptuous expectation of the dispensation thereof in any particular . god who is the god of order , and not of confusion , doth nor ordinarily dispense his extraordinary workes , nor vsually confound indifferently , so different natures in their end and vse , and his owne decree . nature it selfe doth also teach an impossibility in that which is extraordinary , to become or be expected ordinary . in that way which is ordinary , the industruous , the diligent , the prouident man therefore doth with carefull perseuerance vprightly walke . the slothfull , onely the intemperate , the improuident man , either by folly or ignorance loseth or by idle sloth forgetteh , or omitteth , his ordinary way or opportunity , and ridiculously hopeth or trusteth vnto the redemption thereof , by extraordinary contingents or euents . thus it hath appeared , that in regard of any more speciall or extraordinary glorification of god , in the detection of witches , rather then of other as great and as abominable sinners , their is no needfull or necessary vse of myracles . the second consideration was , whether they are not rather of the diuell , then of god ; as also , how they may be any iust conuictions of the supposed or suspected guilty . wee will first herein examine the touch of the supposed witch , immediatly commanding the cessation of the supposed fits of the bewitched . that this is a false or diabolicall miracle and not of god , may be iustly doubted . first , because the holy and blessed power of working miracles ( among which , the healing the sicke or the possessed was not the least ) was neuer of god dispensed , to haunt or follow the touch of wicked men , or sorcerers or witches . secondly , for that the true miracles of god ( which were euer dispensed , either for the common good of his church , or the declaration of his glorious truth , or for the extraordinary punishment and destruction of euill men ) did neuer obscurely , or indirectly , prooue themselues or their ends , but in their manifestation were inabled to ouer-shine cleerely , all the fogges and mists of doubt or question . the contrary hereunto in this our suspected miracle is manifest , wherein is ridiculously imagined , that the blessed gift and vertue of healing the sicke , descended from god aboue , may be reputed in the hands of a witch a signe or testimony of his or her guilt and impiety , which euer hath beene , and is in it selfe a speciall grace and fauour of god , and was euer vsed rather as a confirmation of the truth of gods ministers and seruants . let vs now consider how this miraculous touch and the efficacy thereof , may be any iust conuiction of a witch . no man can doubt that the vertue wherewith this touch was indued , was supernaturall . if it bee supernaturall , how can man , vnto whom nothing simply is possible , that is not naturall , bee iustly reputed any proper agent therein ? if hee cannot bee esteemed in himselfe any possible or true agent , then it remaineth , that hee can onely bee interessed therein , as an accessary in consent ; as a solicitor or tenant vnto a superiour power . if that superiour power ( as is before prooued in the falsehood of his miracle ) be the diuell , the least reasonable doubt remaining whether the diuell alone , or with the consent or contract of the suspected person hath produced that wonderfull effect : with what religion or reason can any man rather incline to credit the diuels information in the mouth of the bewitched ( who is the common accuser of god to men , and of men to god ) then in requisite pittie , pietie , and humane respect vnto his owne kinde to tender the weakenesse of fraile man , against the subtilty of the deceitfull diuel . shall man with man find lesse fauour , then the diuell with man against man ? that the diuell is able by the permission of god , to annex or hang this miracle vpon this or that particular , is manifest , by the possessed in the gospell ; vpon whom and their naturall actions and motions , he cast supernaturall consequences or concomitances . was not their speech attended with supernaturall reuelation , their hands with supernaturall force , to rend and teare in pieces iron chaines and bonds ? if the diuell be able to transfuse , or cast these miraculous concomitances or consequences alone , and without allowance of any man or person where god doth permit ; how is it in any equity or reason iust , that these impositions of the diuell should be imputed vnto any man ? god forbid , that the diuels signes and wonders , nay his truths should become any legall allegations or euidences in lawe . we may therefore conclude it vniust , that the forenamed miraculous effects by the diuell wrought and imputed by the bewitched , should be esteemed a signe or infallible marke against any man , as therefore conuinced a witch , for that the diuel and the bewitched haue so deciphered him . these like miraculous stratagems may be exercised vpō any man , or vnto any mans actions may be deceitfully or fraudulently by the diuell conioined or apted . this therefore doth not inferre any mans guilt therein . it ought be a mans owne proper contract therein with the diuell , necessarily and directly proued , that shall iustly condemne him . this contract may be and is plainly detected , by sifting and considering , that mans voluntarily assisting or promoting , promising , or vndertaking such supernaturall workes , with answerable performance thereof . as hath beene said , concerning the miraculous consequence of the touch of a suspected witch ; so may be determined concerning the supernaturall reuelations of secret markes or signes in her body , according vnto the prediction of the bewitched , as also of the discouery of the presentations , gestures , and speeches of supposed witches in farre distant places . diuers examples i my selfe haue seene in these kinds : i must necessarily acknowledge a more then natural power therein , because farre beyond the nature , reason , or power of man. but there is notwithstanding sufficient matter of doubt , whether such reuelations , secret signes , and marks , though found in the named persons or parts true , as also the right pourtraitures & shapes of the supposed or accused witches , though neuer of the bewitched before seene , and yet by the bewitched truely described there is , i say , notwithstanding , sufficient matter of doubt , whether they are not very insufficient to charge or accuse any particular thus pointed out or marked . the law and expresse commandement of god doth allow of no reuelation from any other spirit , but from himselfe , isa . . . whether these reuelations are immediately of god , if their due examination by the rule of his word * doe not clearely determine , rash or hasty perturbation or passion ought not presume it . the lawes of men also admit no supernaturall illuminations or reuelations , as any grounds of iust tryals or decisions of right or truth . it follows therefore necessarily , that they are voide , & ought to be of no force or credit in vpright iudgement with iust and righteous men . it may bee obiected , that truth is found in these reuelations , and truth ought be of regard . it may hereto againe bee replied , that although truth in it selfe be great , and ought and will preuaile ; yet in the abuse , euill vse , or corrupted , or depraued end thereof , it ought not deceiue nor is of force . the diuell , as all other cunning lyers and deceiuers and imitators of that his art , vsually mixe truths with lyes , that those truths giuing credit vnto lyes , men may beleeue both and so be deceiued . it was euer the onely safe way of lying , to face and guard it with some plausible truths . in the former reuelations therefore , representations and true descriptions in the bewitched , of persons of secret markes and signes , of speeches , gestures , and the like , although the diuell be found true , or speaking truth , yet may he notwithstanding haply bee therein also a lyer , while truly describing their persons , shapes , markes , manners and gestures , speeches and the like , he falsely and lyingly addeth thereby a seeming or deceiuing necessity of their guilt , as if therein or thereby necesarily inferred . the fallicy illusion and the lyingly true reuelations of the diuell , may by many examples be manifested . ianus iacobus boissardus in his tract . de diuinatione chap. . reporteth an admirable story of a noble gentleman his familiar friend , and knowne vnto himselfe . this man flying from his owne natiue countrey for feare of punishment for a murther by him committed , and liuing in farre distant coasts , desired curiously to enquire what his wife was in his absence doing , whom hee had ( being very faire young and beautifull ) married two monethes onely before his departure or voluntary exile . for this purpose he came vnto a magitian liuing in the place of exile , who liuely described vnto him the true fashion , building , and ornaments of his house where his wife in his absence liued , her apparrell , countenance , & the like , as they were perfectly foreknowne vnto himselfe . he farther expecting to learne what she was at that present instant doing . the magitian made knowne that there was then in her company a beautifull young man with his hose or breeches about his heeles standing neere or close vnto her . vppon the knowne truth of the magician his first description of his house and wife , the gentleman assuring himselfe of the truth of the second description of seeming manifest adultrey in her , secretly stealeth home with an absolute resolution by murdering of her to be reuenged , & comming home by stealth neere vnto the place where his house & her dwelling was , by a ring ( which as an infallible testimonie of her true loue she had deliuered vnto him at his departure ) he immediately caused her to come vnto him . her kinde and louing intertainement so qualified and mollified his intended rage and fury , that he had patience first to confer with her , which before his sight of her , he did not intende . after her conference he demaunded whether such a day ( naming the certaine day ) she did not weare apparrel of such a colour and fashion . she answered with wonder that it was true . he againe demaunded what that was which she smothed and handled in her hand , and who that young man was which stood neere her with his hose about his heeles . she hereat amazed and perceauing the sodaine change of a fierce and cruell looke in her husband , desired him to be pacified and better informed . the young man was his owne brother who could witnesse the truth thereof , and that which she smoothed or stroked in her hand was a plaister which she did smooth for him and applyed vnto his hip , where he had a very greiuous and painefull vlcer . this being found true , the husband sorrowed for his bloudy intention , and detested the execrable and damnable art of the magician , and the foule lying truth of the diuell . how foulely likewise many other men by these like darke and double dealing truthes , equiuocations , and amphobologies , haue beene deceaued consulting with the diuell and his oracles may be by many other examples testified . the same author mentioneth the oraculous reuelation by dreame presented vnto the daughter of polycrates of samos . it was reuealed vnto her that her father should be taken vp into heauen , be washed by iupiter and annointed by the sun. this after proued true but in a dreaming sense . for polycrates being surprised by orantes , was hanged vp toward heauen vpon an high crosse , where jupiter ( that is the ayre ) with his moisture did wash him , and the sun melting his grease and the substance of his flesh did so annoint him as was least imagined or suspected . plutarke in the life of anniball reporteth that anniball consulted with the oracle concerning his owne reserued destiny or end . the oracle answered that libissa land should burie his corpes . hereupon he presumed that he should returne into that his owne countrey and therein his old age die . he grewe therefore secure and careles . but shortly afterward being taken by the romanes in a little obscure village by the sea coast called by the name of libissa , he there grewe wearie of his life and poysoned himselfe in the diuels truth : behold vntruth and deceipt . libissa buried anniball , but not libissa by anniball either knowne or possible to be imagined . these examples are sufficient whereby is plainely seen the dangerous deceitfull fallacy of the diuel euen where he speaketh truth . let vs now returns againe vnto our former miraculous prediction of the diuell by the mouth of the bewitched concerning the cure of the bewitched by the touch of the supposed witch . we may boldly affirme that in this case or in any other , if it were possible for the diuell to speake the truth , truely , wholly , vnpartially ; so as it might appeare plaine , euident , manifest ; yet ought we not from him beleeue it or receiue it . this is in our blessed sauiour made vndoubted , who in the gospell oft rebuked him euen speaking truth , as also in s. paul rebuking the pythonisse , truely affirming , and acknowledging him the seruant and minister of god. if the diuell then speaking truth , may not be allowed or credited ; how shall reuelations , miracles or oracles proceeding from him , be they neuer so true , or approued with any shew of true religion or reason , become any iust probations or allegations in law , equity or iustice ? it may be obiected , that many times men haue bin by dreames and visions admonished of secret and concealed hideous murders , and other euill facts committed priuily , whereby the malefactors and their guilt haue bin admirably produced vnto due punishment . this truth is euen by heathen authors witnessed , and in our time the like haue hapned , and is testified by witnesses , whose faith and credit is free from all exception . although this be true and cannot be denied , some reasons notwithstanding doe perswade that it is more safe to incline , to suspect that these like visions or dreames are rather of the diuell , then rashly to determine or decree that they are immediately of god. first , for that though haply they might be sometimes so granted , yet ought we not too swiftly or sodainly so beleeue , for that by the liuely counterfait of the true visions , dreames and reuelations of god , the diuell hath euer vsually practised to be taken and esteemed as god : the allowance whereof by men is high blasphemy against god , and ignorant occult adoration of diuels . secondly , for that no visions , dreames , or reuelations , ought to be esteemed of god , originally or immediately , which doe respect or answere curiositie of knowledge or desire , as most of the forementioned kinds vsually are wont . thirdly , for that the visions of god , as they are euer bent vnto an extraordinary , diuine end , and an vniuersall good , so are they euer dispensed by the ministery of men , who haue manifest commission , or warrant from god , either mediate , or immediate . the mediate is prooued by the manifestation of the meanes : the immediate , by the euident reflexion of a manifest diuinity , in the power and authority thereof . for as it is said of the word of god , heb. . verse . so must it necessarily be concluded of all the true miracles , visions , or reuelations of god , that they are liuely , and mighty in operation . this is seene in the miracles wrought by moses , which the sorcerers themselues could not deny to bee the finger of god , gen. . verse . this is likewise seene in simon magus , who could not but acknowledge the miraculous power of the holy ghost , by the laying on of the apostles hands , so far forth that in the consideration of his owne guilt , and of a conuincing power or deitie therein , he desired them to pray for him . the same is also witnessed in the seruants of the high priests who being sent with wicked malice , and cursed preiudice to intrap and betray our sauiour , were by the miraculous power of his word and workes compelled to proclaime and confesse ; no man euer spake like this man. all these notes or markes , of the true visions , dreames , or reuelations of god , are euer generally , or for the most part wanting in the forementioned kinds , which being neuer free from some suspitious note of godly iealousie , therefore ought not but with much doubt and difficulty be at any time admitted . it may bee as yet further obiected . how can it otherwise bee deemed , then that god himselfe is the author of the former reuelations , since they tend vnto his glory in the detecting and punishing of so hideous sinnes ? it is hereto answered , that almighty god is able to vse and command euill instruments vnto good ends . he hath ordained the diuell himselfe to be the common accuser of all sinnes and sinners . it is therefore no inconuenience nor repugnant vnto religion or reason , to affirme , that the diuell himselfe , in the forementioned visions or dreames , by the commandement or permission of god , is the producer of the fore-mentioned murders , euill facts , vnto light and iudgement . god for his owne glory permitteth the diuell by these his wonderfull reuelations , to detect the named sinnes and sinners . the diuell also for his owne end , and desire of their destruction , doth execute the decree of god for their iust punishment . but here may be obiected againe , that the diuell in his reuelations ( as is before mentioned ) is not to be beleeued or credited , although he spake truth . how then may men be allowed , to admit or make vse of these his visions or dreames in this kinde . it is hereto replyed , almighty god himselfe doth both permit and heare the diuell when hee accuseth , as is manifest by holy scriptures . therefore among men , ahd by men also , his accusations may be heard and considered . notwithstanding , since hee is oft a false accuser , and the enemy of god and truth , hee may not bee credited in himselfe , no nor truth it selfe simply as in his mouth . vpon his accusation therefore , if truth and certainety doe declare it selfe , the force and vertue thereof , and not the accusation doth conduct , vpright men and minds , vnto proceeding and iudgement ; it is not the diuels accusation , but the truth it selfe , vnto which haply that accusation did point inquisition , that by it selfe made manifest , is therefore credited . and thus with breuity hath the vanity both of all superstitious , and also of all miraculous waies of the detection of witches and witch-craft , beene in some few of their particulars generally vnmasked . there are , and may bee many more besides these , which in these , and with these , will likewise perish and vanish , being by the same rule and reason compelled vnto the golden tryall of sincere religion and affection . the sole , true and warranted way , wherein vprightly men may walke herein before god and men , hath beene in this treatise formerly disquired and discoursed . therein ( intelligent reader ) thou maist obserue two sorts of manifest witches : the one is offered vnto the outward sense , in his apparent and palpable sorcerous workes : the other is made euident by plaine demonstration out of the sacred word of truth . it hath euer preuailed with vulgar custome ( because most sensible of the most grosse harmes more open to sense ) to cast chiefely , or for the most part , the eye and common iealousie vpon the first kinde . the other kinde ( because vsually lest noted of sense , and therefore esteemed least harmefull to men ) is both in the iust protraction or production thereof vnto the barre of iustice much more rare and seldome , and also in common and vulgar obseruation is little or not at all considered . hence it proceedeth , that most men doe doubtfully resolue thereof ; yea , some men admire a worth therein , others esteeeme it of reasonable and commendable vse , vnto the satisfaction of their curiosities , in things secret and hidden from the knowledge of man. but since almighty god hath more specially ( as is in the former treatise prooued ) both giuen most certaine and plaine indication , and information of this kinde , by the expressed fruites thereof , and the necessary inference of familiarity and consultation with other spirits then himselfe , isaiah . verse . and hath also so oft in so diuers places iterated the great abomination , and his high detestation thereof , it is not onely the sauing duety of all priuate men to take more diligent and wary notice thereof , thereby to eschew and flye from it , according vnto gods expresse charge and command ; but it is the charge of princes and magistrates also , to fulfill thereby the commanded execution of gods holy wrath and vengeance vpon it ; for which pleasing seruice and sacrifice vnto him , almighty god hath vpon the euerlasting records of his holy word fixed for euer the so memorable praise , and commendation of those famous princes , who haue dedicated themselues vnto his will therein . as it hath beene declared by what meanes witches and sorcerers , in two kindes seuerally may be manifestly charged , challenged , and prooued as certaine and vndoubted offendors : so also how farre presumption probabilities , or matter of iust suspition in both may blamelesly guide , and conduct vpright aod equall inquisition , hath beene briefely instanced . from all which it is euident : first , that god in nature hath not shut vp in this subiect , the common intrance and doore of iudging , trying or deciding as equally , as in other cases : secondly , that beside and beyond that way , which god hath left open vnto sensible and reasonable progresse , herein it must necessarily bee preposterous presumption to breake out , or ouer-reach , as also in steade of that plaine approoued and authentike walke for the tryalls of truth ; the iudgement and condemnation of others , and the establishment of mens owne thoughts , and mindes , to seeke irreligious footing , in the labyrinth of amazing wonderments , and reasonlesse traditions and experiments . to walke in these waies , is no better then to runne away from god , in whom to trust , though with some restraint , and coertion of our longing vaine desires , and satisfactions , is truely farre more happy then out of the conduct of his allowance therein , to inioy the fullest measure or ouerflow of all the most obsequious influencies of humane blisse . if true religion and pietie could settle this consideration , the common folly of misgouerned , petulant , inordinate , and intemperate expatiations in this kinde , would not onely in priuate men more vsually blush and be ashamed , but a more euen , straight , and vninterrupted way , being prepared thereby vnto iustice , would vsually bring forth a much more happy issue , then now is ordinary . thus farre the loue of truth , which i haue euer carefully sought and studied , hath offered violence vnto my priuate thoughts and meditations , exposing them vnto the hazard of publike view . as my labour is not lost vnto my selfe , and my owne more confirmed satisfaction thereby : so if there be therein any good vnto the common good , i know , good men will not for the thorne , refuse the fruite , for defect of elegance in stile , or obscurity of worth in the author , quarrell with the matter it selfe . finis . notes, typically marginal, from the original text notes for div a -e scalig. de subtil . exercit . . sect . . b omnis syllogismus , vel regulatis , & recta ratiocinatio est vel demonstratiua , vel dialectica , aristot . lib. analyt . c dialecticus syllogismus , vel ratiocinatio ex propositionibus dialecticis , vel probabilibus , licet non certa vt demonstratiuus , syllogismus , tamen vera indicia constituit , ideoque est verarum opinionum fons , aristot . ibid. d hinc syllogismi perfecti & imperfecti ratio ex aristot . a materiam , forman . priuationem . * quod non est secundum naturam , non continetur a scientia , arist . anal. poster . * genus morbi proximum , cum parte affecta coniunctum consttuit morbi speciem . * angeli boni non possunt peccare , confirmati per gratiam . angeli mali , per malitiam obstinati non possunt bene velle magist . sent. dist . . lib. . * boni angeli difficile cōparent , nec nisi summi dei iussa capessunt fernel . de abd. rer. caus . lib. . ca. . * inter maleficium & merum diaboli opus distinguitur . binssedius explicat . in praelud . . vt fiat maleficium haec tria concurrunt , nempe deus permittens , diaboli potestas , hominis malefici voluntas libere consentiens . binsfeldius de confess . sagar . b tacitè inuocatur daemon quoties quis contendit illud facere per causas nuturales quae nec virtute sua naturali neque ex diuina aut ecclesiastica possunt id facere . binsfeldius . * instrumentum diaboli serpens . tremelius . iunius the serpent did verily speake . it was a true serpent not a shadow . the diuell spake in the serpent as the angel in the asse . dr. willet . * iob. . ver . * oracula edita sunt perpudenda pueltae . mornaeus de rerit . rel cap. . ex diodoro . * vide platonem in epinomide de viribus & potestatibus heroum , quos latini lemures dixerunt . de geniis item diis & daemonibus promis cue in coelo , terra , & singulis mundi regionibus distributis vide in politico . vide platonem . de legibus . quos ibi plato promiscue daemones appellat , latini his nominibus , & qui busdam officiis distinxerunt . * vide platonem in epinomide de viribus & potestatibus heroum , quos latini lemures dixerunt . de geniis item diis & daemonibus promis cue in coelo , terra , & singulis mundi regionibus distributis vide in politico . vide platonem . de legibus . quos ibi plato promiscue daemones appellat , latini his nominibus , & qui busdam officiis distinxerunt . * vide platonem in epinomide de viribus & potestatibus heroum , quos latini lemures dixerunt . de geniis item diis & daemonibus promis cue in coelo , terra , & singulis mundi regionibus distributis vide in politico . vide platonem . de legibus . quos ibi plato promiscue daemones appellat , latini his nominibus , & qui busdam officiis distinxerunt . * fauni syluani incubi dusii daemones fuere . august . de ciuit dei. diabolus , dei aemulus quo se fallaci similitudine insinuet in animos simplicium . casuin . lib . instit . cap. . sect. . de diuina . generibus . pag. . * transformationes in cattos aut iupos phantastice et per praestigias et non realiter fiune . august . de ciuit. dei cap. . * generatio non est nisi in tempore idque apparata materia per antecossionemmutationis , quam graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recen tiores ciceroniā maluerunt cōmutationem . scal. de subt . exercit . . sect . . a natura est ordinaria dei potestas . scalig. * natura est vniuersalis , est particularis . charmers . * things imagined and fancied , easily discerned from those things which are reall and true obiects of the sense . * spiritus incorpori & à sensibus nostris remoti operibus conspicui . fernell . . de ab. rer. caus . cap. . * angeli boni non possunt peccare , pet. lomb. d. . l. . this doth cōdemne that white magick or theourgi● which is supposed or pretended confetence with good spirits . * some authors doe write , that this man was an holy man , and a man of god. if it may be proued , that he receiued those his reuelations frō god. i doe subscribe . if it cannot be prooued , that hee did receiue them from god , it is most certaine , that they were of the diuell , since in supernaturall reuelations there can be no other medium . * speede. * master perkins in his discourse of witch craft chap. . pag. . doth diuide likewise witches vnto such within whom the diuell is not inwardly , but from without doeth inspire them and within whom hee is , as was the pythonisse at phillippi , actes . . astrologers . * this kinde of diuell is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * page . * page . a hipp. libro de sacro m●rbo de magis . b dioscor . li. . cap. . c theophrastus de hist . plant. trallianus . lib. . cap. . d galenus li. de medica homeri tractatione . * creatio est constitutio substantiae ex nihilo , scali . de subt. exercit . vi . sect. wisemen and wisewomen . * qui oculos fallent , alia pro aliis subditia ostentantes , ii praestigi●tores ab antiquis dicti sunt . scaliger . impostura ab eo dicta , quod adulterinas merces , pro veris supponit , vlpian . impostores dicuntur versuti & fallaces homines , qui merces adulterinas pro veris supponunt , accursius . a ephes . . . b col. . . * see reginald scot in his discouerie of witch-craft , wherein regard of the seeming likenesse of impostures and witch-craft , erroneously he confoundeth them as one and the selfe same sinne . examples of imposture in generall . * polidorus virgil lib. . cap. vlt. * speede. * speede. * speede. * speede. * philippe de commines , booke . cha . . taxeth our english nation for the multitude and vanity of flying prophecies in this kinde . examples of imposture vnder colour of magicke skill or witch-craft . * plurimae autem passiones puerulis iudicantur in septem mensibus nonnullae in . anno hipp. aphor. . lib. . morbi diutini ad septenarii rationem habent crisim , non septenarii quoad menses modo , sed quoad annos . galen . in dictum aphorism . * page . * page * see a treatise of the witches of warbozyes . * crimina meleficorum sunt communis fori , pertinent ad forum ecclesiasticum quatenus sunt haeretici pertinent ad forum seculare quatenus caedes perpetrant in hominibus aut aliis animalibus , binsfildius praelud . * quidam plus aequo tribuunt operationi daemonum , binsfeldius . * opinio vera est habitus circa conclusiones ex dialecticis pronunciatis , arist . in lib. analyt . * certum est , quod nunquam aliter fiat , probabile , quod plerunque ita fiat , cicero . * probabilia sunt , quae probantur aut omnibus , aut plurimis , aut certe sapientibus , & iis si non plurimis , at maxime probatis , quorum est spectata sapientia , aristot . * see master perkins discouery of witch-craft , chap. . pag. . * perkins discourse of witch-craft , chap. . page . . * isaiah . . * sam. . . . exod. leuit. deuteron . * mast . perkins in his discourse of witch-craft , chap. . pag. . * perkins chap. . pag. . discourse of witch-craft . * she was easie and ready to professe , that she renounced god and all his workes , but being required to say that shee renounced the diuell & all his works , she did refuse it with this addition of the reason , ( videlicet ) for that the diuell had neuer done her any hurt . * serr●s , from the confession of witches detected and censured in the raigne of henry . of france . * non est creator , nisi qui principaliter format : nec quisquam hoc potest , nisi vnus creator deus . aug. . de trin. * non est creator , nisi qui principaliter format : nec quisquam hoc potest , nisi vnus creator deus . aug. . de trin. * augustinus . de trin. alia potest si non prohibetur , daemon : alia non potest , etsi permittatur , quēadmodum homo potest , ambulare si non prohibeatur , volare non potest , etsi permittatur petr. lomb. sent. lib. . dist . * herein the diuell affecteth to imitate the power of god in his holy prophet , who was able by his diuine reuelation to make known what the king spake in his priuy chamber . . kings verse . cap. . he herein also counterfetteth the diuinitie of our sauiour , seeing nathaniel , when he was vnder the figge-tree . ioh. . . * estin amartia anomia . quicquid non congruitcum lege , peccatum est . a brief relation of the strange and unnatural practices of wessel goodwin, mehetabell jones the wife of edward jones, and elizabeth pigeon the wife of john pigeon. vernon, samuel. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) a brief relation of the strange and unnatural practices of wessel goodwin, mehetabell jones the wife of edward jones, and elizabeth pigeon the wife of john pigeon. vernon, samuel. [ ], , [ ] p. s.n.], [london : printed in the year, . attributed to samuel vernon by wing. place of publication from wing. annotation on thomason copy: "decemb: th.". reproductions of the original in the british library. eng goodwin, wessel -- early works to . jones, mehetabell -- early works to . pigeon, elizabeth -- early works to . witchcraft -- england -- early works to . a r (thomason e _ ). civilwar no a brief relation of the strange and unnatural practices of wessel goodwin, mehetabell jones the wife of edward jones, and elizabeth pigeon t vernon, samuel b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion a brief relation of the strange and unnatural practices of wessel goodwin , mehetabell jones the wife of edward jones , and elizabeth pigeon the wife of john pigeon . prov. . , . to deliver thee from the strange woman , even from the stranger that flatters with her words . which forsakes the guide of her youth , and forgets the covenant of her god . prov. . . the horseleech hath two daughters , that cry give , give . printed in the year , . to the reader . reader , i here present thee with a most stupenatous relation of a father , formerly loving his children even to doting , and now without any just provocation abhorring his owne flesh : of two sisters that heretofore were transcendent in the profession of saintship , and now apostatized into libertine and unnaturall practises : the apostle saith , he that provides not for his family hath denyed the faith , and is worse then an infidell : here shalt thou see a father so far from providing for his dutifull children , that he strips them of all that which god hath given him , and gives it to strangers ; the apostle saies of these latter dayes , that there shall be seducers , that shall creep into houses , and lead captive filly women , laden with sins , led away with divers lusts : here behold seducing women cunning in wickednesse , creeping into a silly mans house , and leading him captive to their wicked purposes , and to his owne and his families utter ruine . stories make mention of certaine sea-monsters whose upper parts are the resemblance of beautifull women , and the neather parts of an ugly fish , who by their melodious voices entise the unwary passengers to attention , and then suddenly seise and devoure them ; here behold two land sirens or monsters , being neither maides , wives , nor widowes , having only the shape of women , charming with the musick of their fained speeches , a silly old man , and suddenly seising and devouring both him and all his family . i doe professe in the presence of god ; i am not conscious to have set downe one passage that i scruple the truth of it ; to most of them i have been an ocular witnesse . that which is most remote from my owne knowledge hath severall times been related to me by their owne husbands . my intention in this publication is not to defame the parties herein concerned , but to discover the truth which by their feigned pretences and foule practises hath been grievously defamed : i have also considered , that haply this narrative may light into the hands of old mr. goodwin , and who can tell but when he shall see in this true glasse his whole shape at once , and behold what a deformed creature his sinfull converse with these women hath made him ; who can tell i say , but he that hitherto hath stood out against all the reproofes and admonitions of godly friends , and ministers , professing that he valued their reproofes no more then the dirt under his feet , by the powerfull assistance of the spirit of god his secret thoughts may rebound within him , his heart throb , his bowells be moved , and he may smite upon the thigh , and say , what have i done ? reader , here thou wilt see a land-wrack , where there are in these perilous times more rocks and quick sands then in the great ocean , and all for want of minding the compasse . let it teach thee to keep to the rule of gods word , to grow in grace , and to stand fast in sound principles , to stand amased at thy owne vilenesse and gods goodnesse , so wilt thou be humble and thankfull , and be preserved from the snares of seducers . farewell . master wessell goodwin , one of the principal subjects of this relation , was borne in the borough of southwark , where yet he liveth , bred up in the mystery of a dier ; of whose descent and parentage i will not mention one word , that i may contract my discourse , keeping close to the subject i have undertaken . about the twenty sixth of his age , he married mistris ellenor armestrong a liecester shire gentlewoman of an antient honorable familie , a woman of the most excellent frame of spirit that i ever met with , judicious , sober , vertuous , and above all , religious , a charitable heart , that would seldom send away the poore without a double almes , relief for the body , and good counsel for the soul ; that in some things seemed parsimonious , that on just occasions shee might be the more liberal ; that could finely divert her husband from his follies , and yet give him all due respect ; by her he hath four children , three sonns , one daughter , all handsomely educated : for many years they continued in good correspondency of affection , till towards her latter daies , that his folly would admit of no restraint . amongst other extravagancies , he was ever strangely given to musick , to which he had a ravenous appetite ; five pounds for pricking out two or three lessons , which when he had , he understood like arabick ; thirty pounds for a lute , of which he had with other sorts of fiddles , a whole roome full ; and which is the wonder , can ply of none , only admires them , ten pounds at a time to a musick master for a months teaching ( or rather playing to him . ) and as at virginia tobacco , and at the barbadoes sugar is put in the place of money , so many hundred weight for a field or a cow , so doth he fondly thinks musick to be that which answers all things . i 'le give but one instance from an hundred , coming one day to see his daughter vernon , he used these words to her husband , sonne , quoth he , i am sorry i cannot doe for you as i would , i see you have a great charge , and trading is bad , which i doe consider , and therefore will bestow upon my daughter a suite of mr. rogers his new lesons . i am sorry to spoile paper with such fooleries ; but there is a necessity that the sequent truth may the better appeare . i might add his training up all his children to musick , and so farr as they gave way to his musickal distemper , so far they were dutiful and obedient ; so far as they slighted musick , wicked and rebellious ; for instance , his second son being intended ( through his mothers importunity for a prentice ) accordingly he was put to an able writer to perfect his hand ; but still he plies him to have a great care of his lute , and would needes have brought him a musick master to the house where he boarded ; and when by the youth and his son vernon he was told he had musick enough , and could not now so unseasonably atend so much musick , he fell into a great rage against his said son vernon , telling him he had corrupted his son with his counsel , but should corrupt no more of his children . about the yeare of his age , his vertuous wife fell sick of a painfull disease contracted by melancholy , of which in a few moneths she died . i should not mention any of the private unkindnesses with which she long strugled , and at last sunke under , only this particular i may not omit . when she drew neare her death , some few dayes before her departure , overhearing the musick which was daily in the next roome , she desired one of her sons to call in their father , to whom with a broken sad voice she said , husband , you well know what a burthen this excesse of musick hath been to me all my life ; must that which hath been so much affliction to me in my life , be brought to my death bed ? may i not dye out of the noise of it ? pray forbeare , i have not many houres to live , and then you may have your fill of musick . to which he replied not one word , but went out in discontent and so fel to his musick againe . the third day after , shee departed this life ; a little before her death shee called to her her son in law and daughter vernon , desiring them amongst other requests to see to the education of her two younget sons , the eldest being a little before married to a vertuous maid of an honest and religious neighbour familie , for which shee much rejoyced , hoping that her eldest son now taken into partnership with his father , and matcht with a stay'd discreet wife , the old man would the more delight himselfe in his children and condition and take himself off from his extravagant musick . to which purpose shee then also desired her children to labour by all fair wayes to take him off from that company , especially from the frequentation of mr. edward jones ; and that not so much out of dislike to him as to his wife , whom shee saw to be a subtil undermining woman , that would be ready to make her own advantage of old mr. goodwins weaknesse . i told you before , that the eldest son , andrew goodwin , was upon his marriage taken into partnership with his father , into a stock of eighteen hundred pounds , of which two thirds are the fathers , and one third the sons , as by indenture appears : which partnership is to continue eighteen years : a little before mr. goodwin had cast up his estate , and found his neat stock to be two and twenty hundred pounds , a fine competency ; though nothing to what he might have honestly raised out of his trade ( which for the quantity , i verily believe to be one of the best dyers trades in england . ) in this partnership it was agreed that andrew goodwin , being the better accomptant , should keep the books , and cash , and looke after the street businesse , and old mr. goodwin to follow the trade within doors ; and so they began very comfortably together . about three months after mrs. goodwins death , mr. goodwin going to see his son in law and daughter vernon , after some abrupt passages , he began to tel them that his house wanted aguide , and he had found a godly woman that would be a fit wife for him ; this he pretends to desire with much passion , when ( as it now appeares ) he was sent by mrs. jones and mrs. pigeon her sister to act this cheat to delude the world : which is plaine by what mr. pigeon hath affirmed under his hand and seal . which attestation of mr. pigeons lyes deposited in the hands of mr. cooper minister , and the elders of the parish of olaves southwarke ; by which writing he affirms that long before , even in the life time of mrs. goodwin deceased , mr. goowdin had engaged to marry mistris jones . but this pretended passion lasts not long , for within ten dayes after mr. goodwin returnes againe to the house of his said son in law , tels them , that he saw now that god had not appoynted this match for him , but that god had provided for him a wife so eminent in piety and wisdome , that his former wife deserved not to be named the same day . and when he was entreated by his said children to discover who this rare woman was , he utterly refused to reveale it ; yet his daily converse and familiarity with mrs jones put them in strange thoughts ; but still the businesse was to them but tanquam nubibus , very dark , till time the mother of truth hath made it more apparent and notorious , as by this ensuing discourse appeares . let the reader note , that mr. goodwin is a member of mr. coopers congregation , mrs. jones a member of mr. kiffins church , and mrs pigeon of mr. hansard knowles . now because mrs. pigeon is the chief agent and contriver in these sinful projects , i shall give this brief discription of her : she is one that can transforme her self into an angell of light , and having her tongue tipt with scripture , can with teares , sighes , gesture at command , set off what she would have beleeved , as gospell , though very false , thereby to ensure such as hearken to her charmes ; no sport to her like catching credulous persons with her faire saint-like expressions , making sure prey of all that she can thus draw into her toyles ; and so implacabe , that when she hath once got an advantage , nothing shall satisfie her but the utmost rigour , which she will rise at midnight to prosecute . this finely qualified gentlewoman was wife to mr. starkey an apothecarie ; but she soone ( as is beleeved ) woried him out of the world with her wicked imperious usage ; she had by him ( as is thought ) one childe , and a faire estate . after a while she marries with second husband , one mr. pigeon , a lieutenant in the then lieutenant generall cromwells regiment . shortly after her marriage with mr. pigeon , she returnes to her old imperious carriage , as will appeare by this story . she askes mr. pigeon what he would doe with his estate , if he should die ? he sayes , he hopes to have children by her ; she replies , she hopes he loves her so well that he will trust her with his children , and presses him to promise , that if he dye he will give her all : he endeavours in a loving way to divert her ; but she insists peremptorily in her resolution to make him sweare to give her all ; which he still refusing , she absolutely refuses to admit him as a husband : and yet to worke him to her purpose , did behave her selfe very amorously towards him , and besides her personall allurements did many times urge him to drinke aqua coelestis , vinum viperatum compounded with provocative drugs , and many other provocative meats and drinks for many dayes together , promising him that if he would sweare as aforesaid , she would be to him according to his owne heart : yet did he for good reasons still refuse to consent , and she still pursues him , till one morning practising the very height of amorous behaviour towards him , and yet peremptorily refusing him , unlesse he would swear , he fell into such a passion , and was so transported , that he became altogether senselesse , feeble and irrationall , so that she feared he would never returne to his reason againe ; in which condition she then besought him for christs sake to speak to her as formerly : but all in vaine , for he was no wayes sensible of what he said or did . she now much affrighted at this strange accident , applies her selfe to one doctor burges a physician , who coming to him in that condition , gave him two vomits in one day , which through excessive straining brought him even to the point of death : yet after being a little recovered , and his understanding somewhat returning , he besought god that he might regaine his understanding ; which it pleased god to restore him , though he remained a good space very feeble . in this condition he said one day these words to her , sweet heart , thou hast often told me that thy love to me was greater then to thy former husband ? didst thou ever deale by him after this manner ? she then terrified in conscience , said indeed she served him so once , restraining him her company so long till he committed a sin , for which he was tormented in his conscience , and fell into such an agony that as she then said , she thought he would have dyed . she then promised the said mr. pigeon never to doe the like again : she said , that by this carriage of hers she procured of mr. starky to give her all his estate except some trifling legacies , and made no provision for his childe : yet at his death he framed a new will , wherein he otherwise disposed of his estate ; which last will she found meanes to nullifie , by pleading that he dyed non compos mentis . notwithstanding all this , she after a while returnes to her old practises , and so wrought with mr. pigeon at the last , to part with his estate to her , as is well known , and did yet after this run away from him , and then againe after a while returned ; and thus would she frequently doe according as the dictates of her unconstant mind and her projects led her . now we must return to mistris jones , whose turn must now be served . shee must be freed from her husband , that so shee may be free for old mr. goodwin , who is now so taken with her , that he can enjoy himselfe no where but in her company : scarce one day in the week but he is at her house , spending his time in dalliance with her . and mr. pigeon affirms , that about the year . sojorning then in the house of his brother jones , he set himselfe to observe their carriage , and at one time he saw mistris jones take mr. goodwin about the neck and kiss him : at another time , being ( as they thought ) in private , he saw her take mr. goodwins hand , and putting it under her apron , holding it against the bottom of her belly , with many repeated mutual kisses , she saying , oh my deare love ! at which mr. pigeon being much scandalized to see his sister jones so behave her self to mr. goodwin , she being a married woman , and her husband in the house , went presently and told his wife what he had seen , and that he would tarry there no longer , for that he believed the house was a bawdy house , and that her sister jones was mr. goodwins whore . mistris pigeon perceiving they were discovered to her husband , told him then that indeed mr. goodwin was a suiter to her sister jones , and that she would make it a match . she then also told him that mr. jones was no longer her sisters husband before god , but had forfeited his right in her : she then affirmed to him also , that mr. goodwin of a long time had been a great friend to her sister , and had given her several sums of money , thirty pounds at a time : all which passages mr. pigeon in presence of good witnesses hath offered to make oath of before any magistrate . now the lute and the lute master is quite laid aside , mr. goodwin speaks not one word more of musick ; he hath found another manner of lute that is easier to play on , which he had been long before a turning ; and mr. pigeon having with his estate divested himselfe of his authority , must now seeme to like of all his projecting wife doth , that so at any rate he may buy his peace . he is ( as i said ) entertained , and with mr. knowles , called to counsell : mr. jones must now be turned off , and to that purpose a writing is drawn by knowles ; and having notice that mr. jones is at the ram inne in smithfield teaching a scholar on the lute , knowles comes up , askes him if he be the man ; which being acknowledged , he shews him the bill of divorce , and after that he had briefly informed him that he hath forfeited his interest in his wife , bids him without more adoe set his hand and seale to the bill of divorce . where note , that mr. jones , having lived or yeares in lawfull wedlock with his wife , by whom he hath five children alive , yet upon the sole information of his wife , without any judiciall examination or processe , must be divorced . mr. jones astonished at this strange greeting , askes him by what authority he could make divorces between man and wife ? but mr. knowles would not debate the matter , but peremptorily bids him signe , or he would fetch authority from the counsell of state to compell him . mr. jones moved at this insolent language , tells him he would not subscribe ; and that if he departed not speedily , he would kick him down stayres : away runs m. knowles in a great fright to acquaint his clients with his successe . mr. jones returning home , mrs. pigeon falls to threatning of him . mr. jones , that could not indure to be so abused in his owne house , bids her depart his house ; she replies with insolent language , and he replies to her with kicks in the breech , and by force turnes her out of doores presently . she findes out mr. pigeon , who to be out of the sight of the wickednesse he dayly saw at his brother jones his house , had taken a chamber in woodstreet , where he had often desired his wife to remain with him ; but she refused , and commands were now out of season . mrs. pigeon coming as aforesaid to her husband , aggravates with all her cunning the violence mr. jones had done her . mr. pigeon , ●hat was now throughly sensible of his wives insolent behaviour , and his brother jones his being most injuriously dealt withall , and all to gratifie a silly old man , and a covetous naughty woman , tells his wife that he would not meddle in the businesse , and that he had often warned her to depart her brother jones his house , where there was no reason she should abide against his consent , to make breach between man and wife . away she flings in a rage , and to be briefe , enters an action against her brother jones in her husbands name , though without his consent and knowledge , of l . and never rests untill she have lodged mr. jones in the counter : and this not onely for revenge , but to mortifie him , and make him fit to set his hand to the bill of divorce , which at last he submits to , or to something equivalent . about this time , whether for plotting or rejoycing i know not , but there was a merry meeting at mr. pigeons . chamber , mrs. pigeon and her good sister jones are come , and all waite for mr. goodwin to passe away the time , mrs. pigeon falls a jeering of her husband , who discontented at these doings was walking too and fro in the chamber : sister ( quoth mrs. pigeon ) doth not my husband looke a little like my brother jones ? yes indeed doth he , quoth she ; he prayes them to forbeare , and in the meane time up comes old mr. goodwin with a fine white capon under his arme : as he enters the roome , mrs. jones flies to him , throwing her selfe into his armes , saying , mr. goodwin , mr. jones and i am now parted for ever , and you must keep me . the poore deluded old man being overjoyed , takes her in his armes , tells her , it was the best newes to him that ever came to towne , and that he would provide for her , with more to that purpose . mr. pigeon stands in admiration at these doings ; at the last breaks out into these words ; now quoth he , i see the cause my brother jones was put into the counter : when mrs. pigeon , enraged at her husbands plaine dealing , tells him he is as bad as his brother jones , and therefore takes his part ; saying , you are , you are , many times over . mrs. jones , in imitation of her sister , and mr. goodwin in imitation of his sweet-heart mrs. jones , joyne with her in the same expressions , with their fists bent against his face . mr. pigeon overcome with their uncivill revilings , after severall admonitions to no purpose , was faine with some blowes to correct their folly , and thrust them all down staires headlong . mr. goodwin coming home to his house , where he had now been a long time missing , and being by his neighbors demanded where he got his black face , tells them , it was onely a violent fit of the tooth ach ; when as for some years before he had not one tooth in his head , at least visible . and as mischiefs seldome come alone , shortly after this combate , as mr. goodwin is coming from mrs. jones house to his owne , in the dead of the night , he is againe assaulted in bartholmew lane , and grievously beaten : some say , it was mr. jones , some say mr. pigeon ; but by whom is not perfectly knowne : assoone as he got quit of his enemy , in stead of going home to his owne family , he returnes back to mrs. jones , well knowing in whose quarrell he had received those sore buffetings : it was fit she should see what a martyr he was for her sake . there he lay about ten dayes in a sad condition , but the joy of mrs. jones company made him forget his paine , and speeded the cure , which else might have been dangerous . amongst them , ( to salve his reputation ) they give out , that a horse had thrown him downe , and trampled upon him . mr. jones being now released prison , it is first agreed between him and his late wife , that she shall depart the house and leave him with the children and goods ; she departs for a fortnight into the country , at her returne ( knowing his houres of absence ) when he was abroad teaching his scholers , she comes privily in with her maid , a bold wench for her turn , and secretly carries away all the best linnen and goods of value , leaving the poore man with all his children in an empty house , and all this still she did to bring him to her owne conditions ; which were , that he should depart the city , and so leave her free to the embraces of old mr. goodwin . she long before , with her sister pigeon , often solicited him to goe beyond seas , alledging to him how bravely he might live there , and what money he might get by his faculty of playing on the lute ; which he would not hearken to then , but is now compeld to depart the city , stript of wife , children , estate , carrying away nothing but the bare clothes on his back , and all to give place to an old mans lust , and a naughtie womans covetousnesse . before his departure , he in private expostulates the matter with mr. goodwin , askes him what wrong he had ever done him , that he should deale so perfidiously by him , to draw his wife out of his bosome ? and with what conscience , and by what law he could contract himselfe to his wife , he being yet alive ? at the first the seduced old man denies it , but having proved to him how he had sundry times found him kissing her , and at one time with his hand under her apron , and that he had also by will given her all , or the greatest part of his estate , which he could prove by the party that drew the will , the old man at last convinced , confesses the will , and the contract , adding , he might lawfully doe so , mr. jones having ( as he affirmed ) forfeited his right as a husband to her . here i must make a short digression , to informe the reader , what ground mrs. jones alledges for her separation from her husband , which i received from mr. jones his mouth . coming home one day , and finding his wife very fine , ready to goe abroad , he askes her whither she was going ? she tells him to see such a friend : he replies , wife , you know i would not have you converse with that woman . she tells him violently she would goe ; he tells her , if she goe , he will never come in bed with her more , and this with some rash asseveration . away she goes , the poore man in much trouble , goes abroad againe amongst his scholers , and coming home at night , findes his wife very strange : when bed time came on , thinking to goe to bed with his wife , she bids him remember his vow , which she would take order he should never break : and so to this day would never more admit him as a husband . since she gives out , that he hath committed folly , which she pretends she can prove : for my part , i beleeve it a scandall devised , the better to accomplish her wicked project with mr. goodwin . but to returne ; away goes mr. jones to norwich , where he hath ever since remained in very honest repute lamented of all that heare his sad story . i told you before , that at his departure he left her all his estate ; amongst other , he had a lease of some houses in st. johns street , worth about l . per annum ; he tells her , that in respect she keeps the children , he is content she should receive this rent towards their maintenance ; and accordingly being now at norwich , sends the acquittances quarterly to one mr. fletcher , a discreet freind of his , to deliver them to mrs. jones : but she refuses them , goes to the tenants with old mr. goodwin , and in her owne name demands the rent , offering her acquittance for their discharge ; which they refuse as insufficient : yet at last yeeld to pay her , she mentioning in their acquittance , for the use of my husband edward jones : but she rather then by such acquittances she should acknowledge mr. jones her husband , from whom she now accounts her selfe divorced , refuseth ; and so the rent for this foure yeares hath layen dead in the tenants hands . indeed she hath often threatned them , but when that would not prevaile , she let it rest , well knowing mr. goodwin hath enough , whose purse is free to her use . immediately before that mr. jones went away , that she might have a sure intelligencer at mr. goodwins house , she puts her son , of about . yeares of age , under the colour of a prentice to mr. goodwin , utterly against his fathers consent , who was very desirous to have put the boy to some trade suteable to his strength , being a weak limbed childe : but she was violent , and would not neglect any meanes that might carry on her project ; she and her sister pigeon were resolved to come in after themselves , and therefore it was needfull ( as theives usually doe ) to thrust in a little theife at the window to make way for the great ones . this boy ( being a flye youth ) serves for a little mercurie , to carrie messages , appoint meetings , betray the young man , and is frequently found behinde the doore listning what passages passe between the old man and his children , who perswade him against these women , and desire him not to entertaine this boy , that was unserviceable for his trade ? but all in vaine , for mrs. jones her will is a law , and now is mr. goodwin at her house night and day , at rack and manger ; all the towne rings of their scandalous converse : but he is so bewitched with her , that as it is reported of leprous persons , into whose flesh you may thrust needles to the head , and they feele nothing ; so though reproofe , admonitions , prayers , from children , neighbours , justices , ministers , assault him daily , yet he is insensible of all . his owne minister mr. cooper , a judicious , learned , tender-hearted christian , labours much with him , sets the scandall notably before him ; and at last thinking thereby to awaken him ( all other meanes having proved uneffectuall ) with the consent of the eldership suspends him from the sacrament , which he values so little , that to this day he so continues , without so much as once desiring to be restored , professing his conscience is cleare , and that he values the reproofs of ministers no more then the dirt under his feet : thus he goes on from bad to worse , and when he wants mony to supplie mrs. jones and his owne irregular expences , he goes to the merchants , takes up severall summes of mony , l . at a time , never acquaints his son , whose businesse it was to receive the debts , and so brings him into confusion in his accompts : at other times takes up stuffes upon credit , wherewith he cloaths mrs. jones and all her children , carries them in coach out of the towne , there they revell for whole weeks together , mr. goodwin payes all . now these good sisters possesse him at their pleasure , and plye him daily to beware of his children , tell him what a shame it were for so wise a man as he is to take counsell of his cradle , these are their very words ; and that his children would governe him as if he were a very childe , when as they affirme to him , that there hath not lived a wiser man then he since king solomon . thus they cajole and inveagle a most pittifull weak man , who is so taken with these dissembling women , that he accounts it his greatest preferment to waite upon them up and downe the towne like a halfe-penny serving man , and when he comes neare them , can scarce speake for joy , and seldome comes to them without some present for back or belly . a discreet friend of mine affirmed to me that he saw one evening mr. goodwin going into pauls ally ; and that as soone as he was entred , he saw the transported old man fall a dancing , and capering , that he protested he thought he had been distraught : the neighbours that have daily seene him come into the ally , observe , that as soone as he is entred , he falls a smiling ; nor have they been wanting to reprove them to their faces , telling mrs. jones , that it was a shame they should converse so scandalously ; but that the truth was , he loved her for her smooth flesh , and she him for his full purse : the very children have taken notice of their behaviour . a little girle of about foure yeares of age , daughter to one mr. cherry , is sent by her mother to mrs. jones of an errand ; at her returne she tells her mother , old mr. goodwin is there , and that she saw him put up his hand under her smock sleeve up to her shoulders , playing and tickling her , when as modest mrs. jones cryes , away mr. goodwin , take away your hand , or i will make you no more pye-ale : a maid servant to mr. wright told me , that there was a voyce heard in their house , saying , mary mason , my sister and i intend to lie abed to morrow all the forenoone , if any body come , let in no body into my chamber unlesse it be honest mr. goodwin . now mrs. jones , that licks her lips at profit , not at the withered old-mans kisses , casts about how she may make all yet surer ; now she accounts all the old mans estate hers , and therefore plots how she may improve it , and prevent any disappointment from his children ; she causes mr. goodwin to send frequently to her his chiefe journyman , one anthony rawlins , that all along had been pimpe major to this villany ; he gives her account of the trade and custome , how it is , and how it might be managed : for these services the old man lets him filch what vailes he will : this knave seconds the old mans report , that his son is an ill husband , that will bring all to ruine : this allarmes mrs. jones , who hath now no visible subsistance but mr. goodwins estate ; she was , for some yeares before her husbands departure a schoolemistris , teaching needle workes , but he once gone , all that was presently laid aside . here observe , that mrs. jones and her sister have by this time made all mr. goodwins family of their confederacy excepting the young man , and his wife , and one roger crey , the eldest prentise , an honest , religious , sober fellow , that had often spoken freely and heartily against their practises , professing that these women would ruine the family . it pleased god that this fellow fell sick , when presently the two sisters are sent for , they physick him , he growes worse ; young mr. goodwin intereats his father that some able physician might be advised withall ; the old man refuses to give his consent , boasting highly of the great skill of those two she . doctors : in conclusion , the young man doubting some false play , privately carries his water to an able physician , doctor burnet ; at the first sight of the water he tells him , the party was a dead man , past all recovery ; and that if good help had been sought in time , in all probability he might have done well . mr. clarke a skilfull apothecary on the bridge is also consulted , and he affirmes the same . still these women plye him with their druggs , telling his mr. there was no danger ; though he lies raging in the violence of a burning feaver , in all probability caused by the contrary medicines they had administred to him . the evening before his death , the two sisters come in their hackney coach and make new applications to the poore departing man , who so long as he had his senses , had earnestly beg'd of his mr. that he might take nothing that came from them , well knowing how they hated him ; yet never could obtaine any succour but what came from their hands : which what it was i leave to god and their owne consciences . in the best construction that can be made , they did very wickedly , to trifle away a mans life , being ignorant of his disease ; and in that consideration , if no other , are guilty of his bloud , which god will one day make inquisition for , and avenge . that night they sate up in the hall with a good fire and ale , to see what would become of him , and about three of the clock he departed : when , whether terrified with the guilt of what they had done , or what other consideration , but presently they tooke coach and departed , though in the dead of the night . some moneth after young mrs. goodwin dyed , a vertuous young woman , whose sicknesse occasioned more visits from these good ladies , and might have done more physick ; but they were now out of credit , and her parents watc'ht diligently that she should take nothing that came from them . it is generally believed that she dyed of griefe , having her heart broke by the occasion of the practises of these women . in my hearing she hath often made bitter complaints , saying , these women had disgraced the family , and would be the ruine both of her husband and father in law . now the project thrives apace , two of their great opposers are by death removed out of the way , there remaines onely the young man to be dispossess'd , and then all is their own : in order to which , they first order the old man to tell his son , that his family wants a guide , and that he is resolved to bring mrs. jones to take charge of his family . the young man in a great deal of distraction acquaints his friends with this newes , and according to their advice , endeavours to perswade his father by faire meanes not to disgrace the family by bringing in a woman that was reported to be his whore ; and seeing his father persist , that he would bring her in , tells him plainly that he hath an interest both in the stock and trade , aswell as his father , and that seeing her coming in tends to the ruine of both , he is resolved to oppose it , and if she comes , to thrust her out by head and shoulders . this the old man reports back againe , and they are for the present at a losse . you may wonder that active mrs. pigeon hath been so little mentioned all this while ; but she is not idle but hath her irons in the fire , she sees how successefully her sister jones with a little of her help , hath rid her selfe of her husband , and therefore now she plots how to shake off also her shackles of matrimony . you may remember that mr. pigeon , to satisfie her violent importunity , had made over to her all his estate , which was very great ; well thinking by such an unparalleld act of love to binde her to him in duty and affection for ever ; but what can oblige such savage natures ? she returnes to her old disobedience as before you have in part heard . it was a common practise with her , if at any time he refused to act her wicked projects , to run away from him sometime for a week , sometime for a moneth : amongst other of her devices , it being immediately after the late kings death , she makes shew of much discontent against the actings of the present governors ; she projects to her husband to draw up a declaration against them , and their proceedings , which he must subscribe and avow , and then he should be her dear husband , and she vowes to stand by him to the last in it . let others thinke their pleasure , for my part , i beleeve this was a plot laid to have destroyed mr. pigeon ; but he wisely refused to act in it , reproving her pragmatical spirit , for which she vowes to be revenged of him : then mr. knowles is sent for , who according to her instructions had framed a bill of divorce , which he then perswaded mr. pigeon to subscribe , alledging he might lawfully in the sight of god doe it , and at last did prevaile with him to subscribe . not long after mr. pigeon is againe reconciled to his wife , and mrs. pigeon did then also subscribe two writings with her hand and seale , which mr. pigeon hath still by him , wherein she covenants to forget all former discord , and to be to him a loving and dutifull wife ; yet after this she ran away severall times , and began now to fall into intimate acquaintance with a merchant living at clapham , from whose company to this day mr. pigeon could never reclaime her : sometime she would come and stay a week , and then to this merchant againe , and though mr. pigeon did before good witnesse upon the exchange admonish the said merchant to abandon her company , and gave him reasons which did induce him to thinke that she was the said merchants whore , yet they still persist in their familiarity : now mr. pigeon being commanded into the isle of jarsey , at his returne , his wife being lately delivered , they were againe with much adoe reconciled , yet was her old project still on foot ; for mr. pigeon having one night got cold by his carefull tending of the childe , he said to her , sweet-heart , i fear i shall have the gout , for i have a paine in my wrist that shoots into my finger ; she presently with violence affirmes , that it was the pox : he perswades her , and she opposes , and at last resolves to send for mr. knowles to be advised by him . mr. pigeon the next day meeting casually mr. knowles , acquaints him with their difference , tells him if he will come and endeavour to perswade his wife to reason , he would take it kindely : mr. knowles replies , it was mrs. pigeons custome first to resolve upon things , and then to aske counsell ; and further said to mr. pigeon , that he need not thinke mrs. pigeon spent his money upon him , for he had never received but five pounds for himselfe , and five shillings for the poore of their congregation ; he said , if mr. pigeon would be at home that evening , he would come and endeavour to perswade her ; which accordingly he did . mrs. pigeon conducts him into an upper chamber from her husband , where they were together about halfe an houre , and then came downe together into the roome where he remained ; and she then began to make grievous complaints , insisting chiefly on two heads , viz. that he had the poxe , and that she was in feare of her life . he then asked her what ground she had for it , and if he had threatned her since he came home ? she replied , he had not , but that he had a paine in his arme , which she knew was the poxe . mr. knowles said , that he had a paine in his arme , and she might aswell say so by him ; and added , that she was his wife , or else she was a whore . she still insists ; she was afraid , and could not be satisfied . mr. pigeon mildely said thus to mr. knowles , sir , you hold my wife too hard , she pretends i have the poxe ; if you thinke fit , we will presently send for two able physicians , and i will submit to a search . mr. knowles replies , he spoke fairely : yet seeing this would not satisfie , mr. knowles frames a speech in this manner , mr. pigeon , pray take my advice , and goe from your wife , and i will warrant you she will send for you againe . mr. pigeon amazed at this advice , replies , god hath given me counsell in his word , that every man should have his owne wife , and every woman her owne husband , to avoyd evill ; and i cannot leave gods counsell to take yours . he replies , in some cases a man might leave his wife : mr. pigeon answers againe , there must be a joynt consent of both parties , and he being the chiefe cannot consent . mr. knowles againe and againe presses him to goe from her . mr. pigeon tells him , i will not leave gods counsell to take yours : and if this be your counsell , pray depart the house . mr. knowles presently in discontent goes down the stayres . mrs. pigeon endeavours to run after him , crying out , mr. knowles , take him with you , take him with you . mr. pigeon takes hold of his wifes skirt , and intreats her with all gentlenesse to be ruled ; mr. knowles comes up the stairs againe , layes violent hold of mr. pigeon , wringing him by the finger to make him let goe his wise : but not so prevailing , ( there having not as yet past one blow ) he layes down his claoke , and running to mr. pigeon , catches him by the throat , stirkes twice at his face with his fist , calling him base unworthy fellow ; and still sorely pincht his throat . then mr. pigeon by violence throwes off mr. knowles , who feeling him too strong for him , runs down the stairs , calling to his assistance many rude persons , who violently laid hold of the said mr. pigeon , his wife taking part against him : being thus invaded , he had no other way but by violence ; many stroaks lighted upon his wife : and he professeth that he was so transported by this strange provocation , that he can scarce give account of what he did , untill he had quitted the room of these people : amongst the rest , in this medly , mrs. pigeon hath got a strange black face , which by her art she yet makes more visible , and then with mr. knowles and several other persons , she applyes her self to the then lord general , screwing her wits to the utmost to work revenge : and in fine , so endeavoured with her smooth tongue , that she procured to have her said husband dismist the army : since which time she hath lived in constant separation from her husband . now is mistris pigeons work done , and she at leisure to act in her sister jones business , who ( as i told you ) was at a plunge , by reason of the short-answer young mr. goodwin had given his father . but mrs. pigeon , ( to whom no villany is difficult ) relieves her : they presently conclude upon this plot , mr. goodwin hath a younger son , james goodwin , a weak headed child , about seventeen years of age ; him they get into their circle ; and first they be labour the simple boy with their sophisticated arguments , and gain him a proselite to their tennents : now he is maillable . in brief , they presently clap up a match between this boy , that a little before was intended for a prentice , and mistris jones her daughter , a girle of about fifteen years old , but so small , that she looked more like one of eight or nine at the most . after short wooing , they are married together . this was a strong subtil device , worth mistris pigeons invention . by this match mr. goodwin and his concubine are become brothers and sisters , and who can find fault at decent familiaritie between such ? by this the women have got an interest in the estate and family , that they dare own to the world , which they durst not before : this brings them boldly into the house to reside ; mrs. jones pretending that because her daughter is such a childe , she hath the more need of a guide . in a word , this device drawes a faire skin over a great many scabby places at once ; and so they without any more ceremony all enter the house , bringing all their children and retinue with them . mrs. pigeon is so taken with her policy , that at her first arrival , walking alone up and downe the yard , she was heard to say to her selfe aloud , so , now i have broke the yce . and now seeing the game so fair before her , she resolves to have share her self : and therefore whereas before mr. goodwin had by will given mrs. jones l . mr. goodwin directed to mr. colborn , mrs. pigeons secretary and fast friend , when a new will is framed , by which he only gives her l . now they are setled with their families , and mr. goodwin is so ravished , that he hath got his brace of mandlins so neare him , that no ground can hold him . the only thing that yet hinders , is , that mr. goodwins eldest son and partner is still in the house , and hath a clear interest in the estate and tarde , and they have resolved that nothing lesse then all shall satisfie their wicked appetites ; in order to whose casting out , they had therefore some months before appointed the old man to set an accomptant of their own at work , to make up all accompts between father and son , who by the instructions given him , had brought in the ballance or net stock , all debts paid , to be l . of which , as they order it , there is coming to andrew goodwin for his third part , only l . they give out that by his ill husbandry he hath brought the estate to this ; and that there was more assigned him by the accompt then his due . whereas it is constantly beleeved by all the friends and neighbours , that for one shilling the son hath wasted , the father hath wasted three ; who could not be accused of any other vice or unthriftinesse , but that when he saw his father would not be reclaimed from converse with these wicked women , on whom he visibly spent his own and his sons estate ; when he saw that his father by taking up money and wares in a disorderly way had brought him into confusion in his accounts , and that his father in all places where he came was so evill spoken of for his shamefull scandalous frequentation of these wicked women , unable to beare up under such a burden , he gave up himselfe to melancholly and carelesse stupidity , that he let his bookes run into some disorder ; of which ( as you shall see ) they make notable advantage . and therefore now mrs. pigeon assisted with mr. goodwin , drawes up a note ; which before witnesse she delivers to young mr. goodwin , therewith charging him within fourteen dayes to depart the house : which when he had perused , he demanded of her , by what authority she could warre him out of his house ? she replied , it would be his best way to depart without dispute , for as she then told him , she had never yet undertaken any designe but she brought it to perfection . presently ( in the young mans absence ) she causes the old man ( who did nothing but by her order ) to bring in a smith ; him she in old mr. goodwins name commands to break open the young mans counting house , takes away all his papers and monies : from thence they ascend to his chamber , break open his trunke , take away what they please , and while the young man amazed , is considering what to doe , the fourteene dayes expire . they presently in the old mans name enter an action against him , and at one of the clock after midnight they send forth their property james goodwin to fetch two bayliffes of the borough , and two sergeants which they had prepared , and bring them over the ditch as theeves into the house , where they finde the unnaturall old man with these women waiting , who presently set them to work : the poore young man not dreaming of such barbarous villany ▪ was fast asleep in his bed . having furnished them with an iron crow , they all ascend , and presently fall to forcing open his chamber doore : the young man awakened with the noyse , thinks no other but that it was theeves breaking in to murder him , flyes to the window , cries out murder , and then presently sets agreat chest against the door : which when they could not force , the bayliffs being at a stand , mrs. pigeon , ( that gives all directions ) cryes , mr. goodwin , it is your own house , you may bid them break down the wall : which the simple old wretch bid them doe . the young man in amazement , perceiving they had made a breach in the wall , and having no weapon to defend himselfe , and now seeing they were officers , suffers them to enter , and so they seize him , violently haling him away in the dead of the night . which was those subtil womens policie , fearing in the day time , had they done this divelish action , they might have been by the neighbours throwne into the ditch headlong . away goes the old man with mrs. pigeon to the bridg foot , where with the city sergeants they waite the bayliffs , who had promised to deliver him at the bridg foot : but the bayliffs , sensible that they had done that already which they could not justifie , would gratifie them no further , but carry him prisoner to st. margarets hill . young mr. goodwin in this distress , seeing all tending to ruine , and that these women were resolved to cozen father , children , and creditors of all , bethinks himself of one mr. henry crosse , to whom he owed l ; to him he confesses a judgement , which mr. crosse presently executes , enters the house , seizes the goods , and carries away to the value of about l . to st. margarets hill . now these cunning women are againe at a plunge , but mr. colborne their sure friend rescues them : by his advice they procure two appraisers , who are instructed , and appraise these goods but at l . which money mr. colborne layes down , being indeed mrs. pigeons money , having the managing of all her estate . this money paid into the bayliffes hands , the goods are released , and returned to mr. goodwins possession . and now being attentive to all advantages , finding they had been surprized by this judgement , to stop all gaps for the future , they fall upon a new designe to make all sure for ever . the old man must confess a judgement for all that he hath in the world ; but to whom ? this monster could not be brought forth by women ; mr. colborne must be the man midwife ; in short , mr. goodwin confesses a judgement , and mrs. pigeon having first turned the old man and all his servants out of doors , she before witness seized of all for the use of mr. henry colborne formally , and for her selfe and sister jones virtually . and now all is secure , and the plot they had been seven years hatching is now perfected : as for the l deposited in the bayliffes hands , they find meanes by mr. colbornes help to procure that : in regard young mr. goodwin hath but a third share in the stock , therefore mr. crosse the creditor shall receive but the third of the l . seised , and so by order of court mr. crosse receives his third , l , and the two thirds return to mr. colborne . thus are mr. goodwin , father and son , brought to a morsel of bread , neither having one penny left . but mr. goodwin the father is taken into his late house , as a poor jorneyman to mr. colborne ; and which is to amazement , so far from being sensible of what he hath done , that he proclaims to all comers that he had rather be mrs. pigeons journyman , then to be master of all without his two women . the young mans children being in the house , are turned out of doors , and old mr. goodwin ( by order of mrs. pigeon ) forbids all his children ( the young traitor james goodwin excepted ) to come upon the ground : his daughter vernon coming one day to see him , by mrs. pigeons command , he takes her by the arme , and thrusts her out of doors : and now they insult and vaunt beyond measure . old mr. goodwins children seeing all ruined , and that their father is now captivated more then ever to these women , they joyntly present a petition to the justices of the county and borough of south-wark , representing therein their sad condition ; from whom they obtain a warrant to bring these women before them to st margarets hill ; where the business being debated , mr. goodwin was seriously reproved and admonished to forsake the scandalous company of these women : but the debate growing long , and it being late , the justices adjourned the meeting , and hearing of this business to the next week after . when being againe met , and some new justices that had not heard the former debate , amongst the rest , mr. gold of clapham appeares , and is very eager in the vindication of these women , especially of mrs. pigeon , whom he saies was a most angelical woman , and that she could discourse to admiration : and he said that this prosecution of mr. goodwins children was but a rage of jealousie for matter of estate , and that the whole army of england should maintaine the reputation of these gentlewomen : these were his words . some other of the justices insisted to have mr. goodwins children produce their proofs of what they had alledged in their petition : to which they replyed , their witnesses were ready , but would not appeare , unless they were summoned by order of law , left they should incurr trouble from these litigious women ; the justices upon debate finding the witnesses living for the most part in red cross street , out of their jurisdiction to summon them , they dismissed the business with only an admonition to old mr. goodwin , to forsake the company of these women so prejudicial to his reputation . thus in all they prospered : onely the severall churches to which they are related , that knew their shifts , which were now become very scandalous to their congregations , after severall admonitions to them to forsake this scandalous societie , and all in vaine , they cast them out of their churches and all communion with them . since which time i cannot learne that they owne any church at all , but for the most part spend the sabbath at the dye house . a postscript to old mr. goodvvin . before i conclude , i would lay a few considerations before you ; though i have very little encouragement , you have with so much scorne rejected the admonitions of godly ministers and others , that it will be no wonder if all i can say make no impression . yet who knowes not that the instrument as well as the season is in gods hand ? and therefore i will now speake my whole heart to you , and i pray god set it home to your thoughts . you are now arrived at old age , about sixtie three , as i guesse ; the holy ghost saith , gray haires are a crowne , if they be found in the wayes of righteousnesse : and on the contrary , that a sinner of an hundred yeares old shall not escape unpunished ; consider then first , what god hath done for you , what a wife did he blesse you withall , a woman for piety , wisdome , fidelity , frugality ( i am confident ) hardly to be matcht , though your dalilahs have sought to asperse her ; but they doe but heave stones in the ayre , which will fall on their owne heads : for while her body lies rotting in the ground , her name yeelds a sweet savour in the hearts of all gods people that knew her , while these stinke above ground . and she came not to you emptie handed , but brought you a good estate , when you had little or nothing to take to ; by her god hath given you foure dutifull children , and so they appeare to all that know them , though you most unworthily call them wicked chams and rebels : for your daughter vernon , name the time that ever she disobeyed your lawfull commands ; how many times hath she upon her knees beg'd of you to forsake the company of these women , whose evill fame hath blasted your former good name ? how many houres hath she spent on her knees in begging of god to open your eyes ? for your son andrew , how many men would have bin proud of such a son ; though there were no more then his outward shape ? and never could be taxed for any miscarriage till you gave up your selfe wholly to company with these women , who with all their art and malice have daily exasperated you against him : which behooved them to doe , well knowing that he being your partner in trade , there would be the less hopes for them , while there remained any good correspondence between him and you : and when you were thus whetted , you would come home and revile him with most unmanly terms before all the boyes , enough to break a stronger tempered spirit then his ; and when you had so far dull'd and sotted him with this usage , that you thought your project ripe , then on the sudden you take him by the throat like a fellon or murderer : oh mr. goodwin , are these things true or no ? i appeale to your own conscience ; where were the bowels of a father , when you let in the marshals men at midnight , furnished them with iron bars , and accompanied with your women , broke in upon him in his chamber , and scarce allowing him time to put on his cloathes , dragd him to the jaile in the dead of a cold winters night ? for your second son thomas , an honest plain hearted man , beloved of all that know him ; and yet because he will not justifie you in your sin against his own conscience , but hath in a dutifull manner beg'd of you to forsake these women , you refuse to owne him , and tell him you will never leave him one penny . and for your third son james , you have done him the greatest wrong of all : for , that he might as a propertie be instrumentall to your sin , you have caused , or suffered your women to poyson his principles with their corrupt tenents ; you have betraid him yet a childe , and most shamefully unfit for such a relation , to marriage with the daughter of her , that hath ruined your name and estate . thus in particular have you wronged all your children , and in general by making over all your estate , which by the law of god and nature ought to have descended after your decease to them , to mr. colborne . solomon saith , that the good man is merciful to his beast : and mr. goodwin ( whom his women affirm is as wise as solomon ) is unmerciful to his owne children . the apostle saith , no man hates his own flesh are you ( mr. goodwin ) no man ? or will you make the holy ghost a liar ? and what hath been the incentive to all this unnatural dealing ? your love , or your lust to mrs. jones ; you can name no other ; that you might enjoy her , another mans wife , her husband alive . you have stifled your conscience , scandalized the gospel , reviled gods ministers , suffered your selfe to be cut off from the sacrament and communion with the church of god , ruined all your children , and basely requited your vertuous wife deceased : and all this to gratifie two sinful women , that now they have obteined their ends , begin to slight you , and no doubt when through the infirmities of old age you shall be able to doe them no more druggery , will cast you off and expose you to want and misery . this all the world foresees ; for women of their profession doe alwayes so . did not mrs. pigeon , when she had stript her husband of all he had , cast him off , though formerly her dear husband ? be yet perswaded , your children would yet rejoyce in you , and care for you , though stript of all your estate by these women . doe you not perceive how they have ensnared you , and wound you about with their nets , as the spider doth the silly fly ? first , they entangled you with musick , and many yeares held you under that pleasing note ; then they cast over you the net of pretended piety , and fained extraordinary holyness ; and then they snare you in the net of love to mrs. jones , which they work you to believe is lawful ; and lastly , lest you should break from all these , they throw over you the strong iron net of the law , and that doubtless will hold your estate fast , which is the thing they seeke for , whatever becomes of you . i shall conclude all with a short paraphrase upon part of the seventh chapter of the proverbs , and let all men judge how it fits this occasion . verse . and i saw amongst the simple , and considered amongst the children , a young man destitute of understanding , who passed by the street , by her corner , and went towards her house . which how frequently you have visited , let all red crosse street and pauls ally testifie . verse . in the twilight , in the evening , when the night began to be black and darke . i and at noone day , in the light of the sun . verse . and , behold there met him a woman with a harlots behaviour , and subtile of heart . verse . shee is babling and loud , whose feete cannot abide in her house . . now she is without , now in the streets , and lies in waite at every corner . this is so perfectly mrs. jones her picture , that nothing can be more alike in all the circumstances . . so she caught him , and kissed him , and with an impudent face said unto him . for this i referre you to mr. pigeons attestation mention'd before in this booke . . i have peace offering this day ; i have paid my vowes . . therefore came i forth to meet thee that i might seek thy face , and i have found thee . . i have deck't my bed with ornaments , carpets and laces of egypt . . i have perfumed my bed with mirrhe , aloes and cynamon . i am in gospell order , rebaptised , a member of mr. kiffins church , and professe according to the antimonian light , that god sees no sin in his children : and therefore , verse . come let us take our fill of love , untill the morning ; let us take our pleasure in dalliance . . for my husband is not at home ; he is gone a journey far off . i have sent him to norwich , whither he is forced by my wicked usage . . hee hath taken with him a bag of silver , and will return at the day appointed . i have stript him of all , not leaving him one penny in his purse ; and taken order if ever he returne , to have him clapt up in the jayle . judg what a saint the harlot is in these four last verses , in comparison of mrs. jones : she owns her husband , le ts him carry away a bag of money , and expects his returne . . thus with her great craft she caused him to yeeld , and with her flattring lips she entised him . . and he followed her straightway as an ox that goes to the slaughter , and as a fool to the correction of the stocks . . till a dart strike through his liver , as a bird hastes to the snare , and knowes not that he is in danger . . her house is the way to the grave , which goes down to the chambers of death . the lord open your eyes let the reader take notice , that at the time of young mr. goodwins arrest , there was an accompt drawne up by one mr. lewis a scrivener , by the appointment of old mr. goodwin and his women , by which it appeares , that there was then a clear estate ( all debts paid ) of l . of which mr. crosse recovered l . rests l . to be devided ( with the yearely benefit of the trade ) between mr. coleborne , mrs. jones , and mrs. pigeon . two words to mrs. jones , and mrs. pigeon . not that i have any confidence to prevaile with you by any thing i can say , but that you may be warned and left without excuse : i am not ignorant of your dispositions , scoffing at any thing that crosses your projects . indeed you are arrived at such a proficiency in sin , that because with painted words , elevated , and then presently dejected eyes , that send forth teares at command , double sighes , and broken sobs ; solemne imprecations to what you would assert , promptnesse to rebuke sinfull expressions or behaviour in others , when there are such persons by as may witnesse your zeale ; seemingly great tendernesse and scrupulosity in smaller matters , readinesse to quote abused scripture for all you doe ; in all which you are incomparably practised ; because with these you have not onely charmed a weak old man ; but even many seeming wise persons ( not acquainted with your subtilties ) are deluded by you , so that some of them have stiled you most angelicall creatures . i say , having these abilities and applauses , i much doubt you beleeve also that even god himselfe allowes of all you have done . but let me whisper a word to your consciences , if you have any . i pass by here what you have done to your respective husbands , and divers other persons i could name . i will only put you in minde what you have to answer for poor old mr. goodwin , and his children , all whom ( for your covetous sinful ends ) you have ruined ; some of them by your meanes brought already to a morsel of bread . was there ever such a desolation brought upon a family , to inrich those that lately had not the least title , or interest in the family ? that mr. goodwin ( father and son ) that six yeares a gone lived in good credit , and with a good stock , and a gaineful trade , through your injurious invasions and subtil sleights , are neither of them at this day worth a groat : the whole estate , house , stock , and trade under the covert of mr. colbornes name , being translated to you . nay , by the industry of mr. colborne the scrivener , and mr. hat the attorney , you enjoy all this under a legal title ; so that thus fortified , you triumph and laugh at all that dare oppose you , and you are now fixed in your sinful purchase . but here remember , though man cannot call you to accompt , god will ; and by how much the more religion hath been a cloake to this wickednesse , by so much the more severe and dreadful is your punishment like to be . and though mrs. pigeon sayes , i never took any designe in hand but i prospered in it ; yet let her remember , that gods word sayes , the prosperity of the wicked shall slay them : let them both remember , that while the thief steales , the hemp growes ; that while sin ripens , the reckoning day comes on apace : that while they are revelling with their sage-ale , and marmalade , and dividing the spoyles of mr. goodwins estate , his children are spreading their wrongs daily before god , to whom they appeale for justice against you , and to whose dreadful barr they summon you both , with your assistants , to answer this horrible wickednesse . god hath given you both warnings of late ; as you tender your souls , be awakned by them to repentance . remember , you must shortly dye , and for all these things god will bring you to judgement . ecclesiastes . ult. for god will bring every work to judgement , with every secret thing , whether it be good or evill . finis . reader , i am informed , that these women , taking the advantage of the authors not publishing his name , give out , that all is lies and slanders . in the first place consider , if it be not reasonable in perillous times to beware of perrillous persons . again observe , that the substance of it is matter of fact : of the truth whereof , if thou wilt be at the pains , thou shalt be the judg : for example , dost thou doubt of the truth of old mr. goodwins behaviour to his former wife ? ask mr. vernon in bevis marks : or of mrs. pigeons behaviour towards her two husbands ? ask mr. pigeon , mr. wolf a shop-keeper upon exchange : of mrs. jones her behaviour to her husband ? ask mr. hill a lute-maker in the strand , mr. fletcher at the earle of warwicks , mr. horne in little saint bartholomewes : or of mr. goodwins scandalous converse for these many years with mrs. jones ? ask mr. vernon , mr. pigeon , and all the neighbours in pauls alley : or of their obscene carriage in private ? see mr. pigeons attestation in the hands of mr. cooper , minister of olaves parish : or of the suspected death of roger crey ? ask mrs. brown in pickle herring , and all mr. goodwins servants : or of mrs. pigeons invading mr. goodwins estate , under pretence of freeing him from his children ? ask mr. henry colburn scrivenet : or of the ejecting young mr. goodwin in that in humane manner ? ask mr. goodwins servants , and all the neighbors on the green-bank . in fine , that there may not want testimonies , even these women have set to their seal : for instance , take this short , but real story . in page . of the narrative , there is a short parallel made between mrs. jones and the harlot , in prov. . . is this note , i have stript him of all , not leaving him one penny in his purse , and taken order if ever he returne , to have him clapt up in the gaol . this was printed above three months agone , and about a month agone comes mr. jones to london , his businesse , to see his children , and to receive and settle the rents in st. johns street , which is well known he intended to divide every penny amongst his children : at his arrival being constrained in his affections , he went to his house to see them , where hee found one of mr. goodwins servants called silvester smith , a gentlemans son of estate in nottinghamshire , courting his daughter mary jones , a girle about thirteen years of age , with whom the said silvester is since contracted in marriage . where note how these wicked women do wind and screw themselves into good families , as formerly they did by james goodwin , and the elder sister , though both were children , and shamefully unfit for such a relation : and their designe herein not so much to prefer these children , as to become interested in the estates of other men . but to returne , while mr. jones in a civil loving way is discoursing with them , mrs. jones and mrs. pigeon both in the house , sent and entered an action for l. against mr. jones in wood . street counter , at the pretended suit of one mr. mountague a school-master of ockingham in barkshire , and brought away two sergeants , who at his coming down arrested him , and carried him away prisoner to the counter . the next morning one of the sergeants went to these women ( as i conceive ) to demand his salary : when mrs. jones asked of him , if mr. jones were in the prison ; and being informed he was , she then fell into a violent crocodile passion , with tears bewailing his condition : the sergeant then told her , he was there by her order , and that if she would withdraw the action , he would presently release him : she then cryed out with vehemency , oh no , by no means ; he must lye in prison , and we have more actions to charge him with . away in admiration of this divelish dissimulation comes the sergeant , and at his heels mrs. pigeon to the counter , and in the names of several persons entered four actions more against him , to the value in all of about l. of all which mr. jones protests he oweth not one penny . since they have let fall the four last actions , and did on wednesday , february the d come to a tryal upon the l. action . but first mrs. jones is dispatcht away to ockingham to prevail with mr. mountague to own it , who ( as is verily believed ) all this while knew nothing of it : which they well hope she cannot fail to effect , his wife being also sister to these good ladies , a chicken of the same brood . things thus disposed , to tryal they come , where when mrs. pigeons counsel ( mr. lane ) told her it was not probable mr. jones should owe mr. mountague , l. and he have neither bill nor bond to shew for it ; and though she offered to make oath of it , he told her that would not carry it ; but wish'd her rather , if she could swear that mr. mountague had disbursed any money for mrs. jones and her children since his absence : she then , ad omnia quare , made oath that mr. jones ran away from her sister five years agone , leaving her neither bread , nor money to buy bread : though it can be proved , they were two years at least solliciting him to be gon from his wife , and at one time offered him l. to be gone , and all that they might carry on their intended project with old mr. goodwin . but to make short , by this oath she obtained a verdict for l. for mr. mountague , which mr. jones not any wayes able to pay , must remaine prisoner in all probability during life : which considering his melancholly temper , impatient of a prison , i verily believe will not be long . and now let the ingenuous reader judg of the fidelity of the narrative , and the wickedness of these women . finis . theologia mystica, or, the mystic divinitie of the aeternal invisibles, viz., the archetypous globe, or the original globe, or world of all globes, worlds, essences, centers, elements, principles and creations whatsoever by a person of qualitie, j.p., m.d. pordage, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) theologia mystica, or, the mystic divinitie of the aeternal invisibles, viz., the archetypous globe, or the original globe, or world of all globes, worlds, essences, centers, elements, principles and creations whatsoever by a person of qualitie, j.p., m.d. pordage, john, - . lead, jane, - . hooker, edward. a work never exstant before. [ ], , [ ], p., [ ] leaf of plates : ill. [s.n.], london : . written by john pordage. cf. dnb. "to the impartial and well-disposed reader" signed: j.l. page signed: e.h. mamp, alias, drawde rekooh. edited by edward hooker, with preface by jane lead. first edition. reproduction of original in huntington library. "a treatise of eternal nature with her seven essential forms or original working properties" has special t.p., dated . created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - tcp staff (michigan) sampled and proofread - tcp staff (michigan) text and markup reviewed and edited - pfs batch review (qc) and xml conversion theologia mystica , or the mystic divinitie of the aeternal invisibles , viz. the archetypous globe , or the original globe , or world of all globes , worlds , essences , centers , elements , principles and creations whatsoever . a work never exstant before . isa. lvii . . thus saith the high , &c. who inhabiteth aeternitie , &c. rev. i. . i am alpha and omega , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . by a person of qualitie ipmd london , printed , anno dom. . the most speculativ and highest myster●●● 〈…〉 no incongruities to 〈◊〉 moral conceptions , nor yet contradictions to natural ratiocinations ( how unproportionat a knowledg , and how incomprehensibl soever in their intrinsic nature , as being only out of reason's sphaer and the reach of its axiom ) but rather so many humiliations of our intellect , gracious astonishments and unconceivabl endearments of our souls and spirits to faith , love and obedience , yea very conducive to the ends of religion , viz. the glorie of god , and the furtherance of tru godliness , in the happiness of the univers : and that with strong and heroic assent and the most vigorous acts and transports of adoration and devotion : yet , without determining our opinions , or persuasions , or beeing ani of our catechisms , confessions , creeds , or public service : much less any sort of illusions , or phanatacisms , from the heat , or sublimation of contemplativ , of splenetic heads ; but the agreeabl attestation and united experience of mani chois christians of more fixed and 〈◊〉 brains●●o one of our datest orthodox and elegant wri●e●● . eh : mamp censori . vel liber lectori . tu mea non cernis ; nec ego tua crimina : recté . null ' errata patent . nulla latere putas ? imò , alibi qae sint peccantia , corrige , qaeso . sic facilè facies paginam utramque vale. pray , in the supplies of the good spirit and peruse , without praejudice and partialitie , and ponder , with profound sobrietie , before you pronounce your final sentence , either on the praecedent title-page , or the subsequent tract of aeternal invisibles ; but rather suspend ( at less'st , som small time ) your judgment , and let your moderation be known not here and to me only , but elswhere and to all men the lord is at hand . hora novissima , tempora pessima sunt : vigilemus . imminet , imminet : en venit ! o! venit ille supremus arbiter & iudex ! cujus nunc ante tribunal subsistens paveo . tu cavě , lector , ave. ě sic apud ovid de tristibus : erg● save● a distich by one of the prime , tho' private , poets of our age. he who shal read this book , he may behold the best of men ; but in an ampler mold . ita testatur . r. s. to the impartial and well-disposed reader . for as much as som part of the author 's most sublime and mystical writings are now brought forth to publick view , according to the said author's intent and desire in his life time , committing it to the trust wholly and soly of dr. ed. hr. as a person hee put all his confidence in for that most excellent service ; as beeing one that hee , and many others , knew to bee not onely very worthy , but also singularly just , and far from worldly , or self-designes ; and moreo●er had really tasted and savoured very much of the author's spirit , as well before , as during the time of his acquaintance with him ( although more satisfactorily and fully since that time ) which made him to be so affected with the matter ●hat is now published , as that hee reckoned all la●our easy and pains pleasant to serve him , both in life , to my knowledg , and also after death : so ●reatly loved hee him and honoured him in the lord for his work 's sake : as you may easily un●erstand when you shall have perused thorowly , ●nd pondered seriously those learned and elaborate ●ines of his , which hee entituleth the prae●atori epistl : to which i refer you . and now i come to give you som brief accompt ●f what i knew concerning the life and death of ●his great saint that now is received up into glorie . it seemed good unto mee , having had clear understanding and knowledg of that high and glorious ministration , in which hee lived and died , ( and therefore holding my self obliged ) to bear my testimony concerning this authour . know then , my first acquaintance with him was in the year , ( the memory of which shall ever be pretious to mee , because of those great and spiritual advantages , as to the information of my iudgment about som deep and weighty points of divinitie : which none could answer that i could meet with , nor satisfy my searching mind in those things , like this holy man of god , who had profound abilitie given him in the holy anointing : ( for which i so reverence him ) and i affirm , that since my acquaintance with him till the time of his death , he was evermore imployed and busied in an internal contemplative life : the spirit in him still searching the deep and hidden mysteries of the kingdom . and truly hee was not only a seeker , but a successful finder of that rich pearl of the gospel . and albeit his mortal part is now expired , in which he enjoyed great inspiration and prospect of that light-world , into which he now is entred , having put off only the weak and less honourable bodie , and put on immortalitie and glorie , which in his sick and languishing bed he gave great assurance of . and although hee had such a foresight and taste of the powers of the invisibl world , with all the glorie which is expected in this latter age to break forth , yet he was brought into a great resignation in the spirit of his mind to give up his right , as to what hee might here have enjoyed yet in the body of mortalitie . for sure i am i knew none that had a more deep seeing and prophetical spirit than hee had but when that the symptoms of a dying state came upon him , he then , most patiently and cheerfully , acquiesced in the will of god his father . the truth of which i shall give you in one remarkable passage amongst many more that fell from him in the time of his sickness : which is this . some few daies before his departure , perceiving death's approach , and being in som agonies , hee called and commanded to have mee sent for , judging the time of his departure might be at hand : being come to him , he said , friend , i have this to desire ●f you , that you would be free to give mee up for dissolution of my bodie : i know you have been earnest by faith and praier with god to continue me yet in this weak and wearie bodie , but i am to go from hence : for this night the lord christ hath appeared to me , and embraced me in his arms , and hath given me that satisfaction , that it is my soul's hunger to taste of death : the vision of whose glorie hath so refreshed me , that i long to go through the passage-gate of death , to meet him , and be ever with christ my lord. and after some words which then i spake to him , hee further said to me , i would not have you dismayed , though i leave you in the work that we have bin travailing in together : for do not think my being tak●n away shall stop it ; for it shall live and flourish . and doubt not but god will raise up that good spirit , that hath bin a guiding light in and to me , in some others , that shall assist and go forward with you , for the finishing of that great mysterie which we have mutually rejoiced in . but be you stedfast , abiding in the faith thereof , according to what hath been made known b● the spirit of our lord and saviour touching these things . and so he concluded with a desire to speak with his trusty and dearly beloved friend dr. ed. hr. concerning the publication of the writings which his mind was much upon : who also declared his mind , some small time after , in my hearing , to the doctor concerning them ; as leaving them in trust with no other ; though some breach of his will did after happen , which will be sad indeed , should the same not he repaired , that so his will mai be fullfilltd concerning his writings so left in trust . after he had thus delivered his mind , his animal spirits grew hourly faint and weak , yet as he was able , many refreshing speeches and gracious sentences came still from him , both to his near relations and other friends then about him , who performed their dutiful and christian part to him : for which they received his blessing , and had his praiers to god in their behalf . much more might be recited , but i shall forbear further enlargement , and refer the inquirer to those living testators , to whom this author was sufficiently known . it may now be expected that we should give some more satisfaction as to the life of this person , how he carried it as to all holy deportment , both towards god and towards man. for as his light was great and eminent , so his life is answerably to be measured . i shall not affirm it to be so perfect as nothing of defect could be found therein ; he was a man that might be subject to passions and infirmities , as elias was : yet this i can boldly , and as truly say on his behalf , since the time of my acquaintance , he groaned and travailed hard in himself after the birth of perfection , forward pressed he towards the mark of the resurrection , which was still in his eye , daily preaching it to himself and others ; being of late years more than ordinary in mortifications and daily dyings to all things , that came in as the effect of the fall. and indeed for the later years of his life he took up so much with god , as he cared to be very little known among men , ( alwaies excepting his dear friend dr. ed. hr. whom he would not willingly be without at home , even when most retired ) i say , he cared not to be known in the world ; as a preludium to his not long staying among the inhabitants thereof . for thus far i made my observation upon him , that i often saw the spirit of his mind translated , and was gone up , beforehand as it were , to prepare a mansion for his soul , which then groaned to be set loose from so unagreeable a bodie : yet as little so ( by reason of its habituated heavenly inclination , and sometimes extraordinary exertion and elevation ) , as a mortal bodie could lightly be . hence it was that he so often let fall this expression , olr ! how little do i care to live , without i might come to put on the bodie of the resurrection , by and in which i might do the will of god in this lower world with as great libertie , alacritie and constancie , as mount sion's saints now in glorie . thus in grand soul-introversion , and body-exertion he spent this later part of his daies , delighting much ( as the dr. e. h. and several more know ) in an abstracted life , and coveted solitude , withdrawing from his publick ministery , wherein he had formerly exercised himself , but of late , after the example of the holy apostle paul , he retired to a little convenient place of his own ; yet not refusing any that would come for spiritual direction and counsel , freely giving , as he had freely received from the lord● thus painfully did he labour in the vineyard of his own soul , and for others , in the name of the lord. in the time of this his solitude he writ more , as much more , as what is now brought forth into publick view : wherein are many great and mystical truths that were opened unto him from the pure central light that rose from the morning-star● whereof this tract sheweth somthing , though but as a glance of what lieth hid in the fuller bodie of the golden remains : which some-bodi● doth retain , for the present , which when they shall see light ( as we will yet hope they mai ) the will appear as the express of a deep spirit , which had great libertie of access to , and abilitie of diving into the infinite ocean of divine mysteries , through the favourable guift of a faithful and bountiful lord , the almighty god. therefore he being so greatly good , let not thine eye , o reader , be evil : nor let any one stumble or be offended at either the author or matter , method or expression ; but give place to that pure light , which gave him such an understanding and sight . if the meat be too strong for thee , thou hast liberty to refuse , and maist set it by , till thou art grown stronger in spirit : it was the author's iudgment not to impose , he left that for the lord alone , to dispose the mind for reception . but doubtless it is prepared as a living portion for such as hunger after spiritual dainties and heavenly mysteries . let me therefore beseech you to be censureless , till the day of the lord cometh , without clouds , to arise in the heart of your earth , so as to clear up all doubtful matters of this kind ; observing the doctrine of that large spirited apostle ; which is , to abide in that spirit of love , which can hope , believe , and bear all things , and cover and comprehend what we mai not yet perfectly understand or reach , as not being happily come to that clear inspection of things ; thereby to be so imboldned as to pass iudgment with an infallibility thereon , but rather give room and grant christian liberty to and for the various gifts and operations of the spirit in each one . for , sure i am , it is that which will secure us in the peace of god , which passeth understanding , which will guard our hearts from the evil of controversies , which this author did study to avoid , though of sufficient learning and ability to manage them , yet of late time kept himself from all such ingagements , quietly resting under the droppings ( or rather pourings ) of the holy anointing . of which i shall give you some particular , as the ground-work of this subject here treated of , being the knowledg of god out of nature , and yet to be known in the globe of eternal nature . this you must know he came to understand by his spirit , being caught up into the still eternitie for several daies together ; which in some part of his writings he giveth an hint of : and so from what he in the still eternitie saw and heard , he wrote ( behold who can the copy , and then , but not be●ore , compare the writings therewith ) , and the springs in him did daily sill . of this i was witness , being conversant then with him , and making remarks , and taking observations , with all exactness possible , of those wonderful transportations he had , ( or rather they had him ) for the space of three weeks together , insomuch as i can do no less than bear my testimony concerning his spirit 's height , whilst his outward bodie lay in passive stillness in this visible orb. surely , we may conclude , he was as another moses in som sort , taken up into the mount with god , as a friend and favourite of the most high ; where he did see , hear and learn these so deep and excellent things , which are , by great care , and no less conscience , brought forth to light. therefore , pious reader , be satisfied , that here is a true and real draught or copie taken from the original ; yea , drawn by the blessed a●thor out of the original of all worlds ; where he saw what he saw in pure abstraction of spirit . the publication of which the author intended before his dissolution , being incouraged thereunto by the above-named doctor , his true hearted and right worthy friend , who well understood his worth , writings , and spirit as well , if no● better , than any man living ; as also readily promoted by another person , who therefore is in the prefatori epistle very honourably mentioned , and most worthily and nobly decyphered and described , if not perfectly delineated : both of them jointly rejoicing , that they had found out such an one , so abundantly filled with god's blessed spirit of love , wisdom , holiness and meekness , and influenced so extraordinarily by the same ; sufficiently apparent in the gifts and graces he was endued and adorned with . whereupon they could not choose but freely offer , both of them their assistance ; the one his head and pen , the other his hand and purse , to go thorow with , and carry on the work , for , the easily-foreseen , universal benefit : nor can i doubt but both of them will receive no small reward from the hands of him , who will not suffer only a little cold liquid ( or , as we reade in our english bible , a cup of cold water ) given to any of the little ones in the name of a disciple to drink , to be unregarded ; nai , not him , whosoever he should be , that gave to such an one thereof , to go unrewarded : for our lord expresly declareth his mind therein , and that with this asseveration , verily i say unto you , he shall in no wise lose his reward . yea , i have good ground moreover to believe , that the same good spirit of grace and glory that lived in , and rested on the author , may multiply on them both also : even so and amen o lord god : and let the residue of the spirit to all the just and faithful ones come , for the perfiting what this author had so clear a prospect of in his enlightned eye . now give me leave , good reader , to conclude with this holy challenge to all , that are lovers of heavenly truths , mystical or plain , if any be of that high evangelical order he was of , come forth , bear your living witness , and go on and forward valiantly to the furthering , and strengthning , and finishing the great work , which this author was daily labouring in . let us speak and write , love and work , fast and pray for a continual flowing down of that pure and holy unction , for the consummating in and amongst us , that which this holy and heavenly man left to be fulfilled and accomplished : which , verily , will be ioy , praise , and glory even to him , who according to the flesh died , but now liveth among the perfect in spirit ; who also waiteth for the bringing up those that shall make up the number of the church of the first-born , who are enrolled in heaven ; of the number of which let us strive , press , and pursue to be , that the love-hallelujahs may in our day be sung to him that sitteth upon the throne , and unto the lamb , who is crown●d king in love's kingdome : where only i would be known , and found also truly yours in that pure fellowship . into which the lord himself vouchsafe to lead you ; so heartily prays i. l. the praefatori epistl . by one who is studiously ambitious and earnestly contentious , as wel , if not more , to promote the common salvation , as these , o● ani other uncommon mysteries , the most abstracted whereof is never without moralitie , moving upon the affections . christian reader . for so in nature unfeignedly , as in name professedly i wold have you to be . miscalled you , i hope , i have not in this compellation . if i have , then are you utterly incapacified as to the concerns of these mysteries and sublimities . so bold am i to tell * you , and such and anointed one am * i ; whatsoever iudgment mai pass upon mee , or if i be not , yet do ●prai , resolv , endevour , or purpose ; or at les●'st , desire , or wish to be . no mo at all of this , yet this beleev wee all of us , that it is a most rare thing in it self , were there neither rewards , nor punishments , to be realy and truly religious in the old waie , which is the good waie , out of which there is no rest. but you mai sai , who cometh here ? whence you ? what religion are you of ? you are , i beleev , a pure one ! wel for me if i be . however to the quaestion ( not asking you who made you an examiner ) and in meekness and fear , as i ought , i answer , and that in the words of a servant of god , and of the lord iesus christ , viz. i am of that (a) pure religion and undefiled before god and the father , which is , to visit the orphans and widows in their tribulation , and to keep mi self unspotted of the world. of which faith , or persuasion , iudgment , or mind , was blessed paul ( in whom alone were evn the apostles all ) who further acquainteth you that christ iesus his master and lord was of the same , as to the whol church ; which hee loved and gave himself for , that he mought sanctifi it , &c. not having spot , or wrinkl , or aught of such , but that it shold be holi and without blemish , or rather amomous , so the (b) word is , that is irrepre●ensibl , safeguarded from the bitings of † momus , one of the feined gods among the gentils , who wold be ever carping ( such was the suarl of his goodli godhood ) at everi thing , and who is , i fear , worshipped evn among our own selvs . so idolatrous , or superstitious are wee , all almost , becom . but more particularly , if that mai be more for your satisfaction , and to let you know , by the waie , that neither the insinuating iesuit hath deceived mee , nor perilous books poisoned mee , nor fantastic teachers seduced mee , nor corrupt church-men carried mee away with everi wind of doctrine , i here , publicly , to the interrogatorie about mi religion , repli , sir , i am of , that termed , the reformed : but let mee tell you how : sciz . as reformed not against either pagan , or papal roam , and yet fairly and fully i mai safely affirm , from both : and this too without the dividing addition of that new cast name , protestant . to be ingenuously free , if i must protest against ani thing , it must be among other matters , against (c) schismatic names ( for those i (d) hate with a perfect hatred ) which so basely , thro' the iniquitie of the times , to the grand disservice , damage and disgrace of the christian religion , at praesent abound . nai , i cannot pati●ntly enough bear , or hear such names ; no , not evn then , when those be used , or rather abused , only for distinction's sake . certs , at the very best , these can be no better than nic-names , i was about to call the same , for the sake of the mani , old nick's names . the consideration and ponderation of which verily maketh mee not so promptly to approve , or thorowly like , evn that name it self of reformed , either catholic , with mr. perkins ; or church , or churches , with most , if not all : all the name i desire is an honest good fellow ; or a pure pu●e christian , inoffensively mellow : v●hyp●chondriacous , or toucht with the yellow . son of a church , or son of a chappel , if there be no more in it than the mere name , is alike to mee . member of this , that , or the other classis , congregation , or bodie , is all one and the same thing , if ani thing at all , to mee . nai , plainly , a like to mee , ( or rather unlike to mee ) is a friend with thou and thee , and hat on head , and that supererogation of the demure look , or long gaze , and of the formal putting forth of the hand , which appeareth , to such a mortal as mee , a deceptio visûs ; and tho' pretti ; yet not half so fair , or neat , ( mi-thinks ) as the trics of legerdumein . i care no more for luther , or , that patriarch of presbyterie , calvin , cramner , or hooper , iewel , or hooker , perkins , or preston , huit , or love , one , or other , courteous reader , than for thee , that is , to pin mi faith upon ani man's sleev ; for fear he mai carri it i know not whither : yet i care not if i tell you , nai , i dare not but tell you , that , of a truth , i am no respecter of persons , at less'st in this respect , and that i own and love you , as i do mi own self ; and if that be not fair , hang fair : i dare not say yourself , if you will : which saieing is commended , forsooth , for a great piece of wit and law as it were , nai , it is avouched to be one of the best that ever was , wil , or can be made . but all this while i can discern therein neither law , nor love , wit , nor so much as good manners ; i am so dull and dim too . * i never hitherto could understand , see , or hear , that christianitie and civilitie have at ani time given the less'st bad , or unbecomimg word , either before the faces , or behind the backs of each other : much less faln out , or gon together , as w●e phrase it , by the ears . i must acknowledg mi smal self greatly engaged to both for their teaching mee better manners , and a more genteel mode than that of making personal quarrels , or reflections . nor have i onely of the two , abovenamed , learned , but of other , too . i learn somtimes somthing of ani thing , or person , yea , or word . word ? o brave ! word ? what do words signi●i ? what ? in the ●udgment of wise men , much ; and in the daie of iudgment more : much more than i need , or can indeed tell you . but a word to the wise-wel , i have heard of a certain word , o! it is aposiopesis . that is , truly , a strange word , for it speaketh by holding its toung . peruse that vers of the evangelic (e) prophet , if this iniquitie be purged from you , til you ( or rather yee ) di — thus dreadfully in the original , and nothing after it , but a silent punctum . there is another too , ( and but two shal i name in all ) . this is prosop●poeia , which is a wondrous word , as strange as the former . this speaketh to things void both of reason and sens and life . consult with the same (f) prophet , and that man of god mentioned in the book of kings . nai , it frequently among the best of orators bringeth up the veri dead , and when so raised and fetcht up , maketh them alive , and next to speak , and that articulatly and distinctly , mightily wel , and both audibly and laudably . have a care now of your words , mind wee , all and everi of us , all and everi of our words . you know who said , man shal not liv by bread alone , but by everi (g) word that procedeth out of the mouth of god , was it not our lord christ ? told he not the devil that ? quoted hee not the scripture too for it ? if i shold sai the toung is a (h) world of iniquitie , wold not st. iames be mi compurgator , if ani shold tax , blame , or quaestion mee for so saieing ? mo , i dare venture to sai , there is a world in a word : yea more than that , vouch , that this whol world , and the other likewise , were both made by one (i) word . mai be , you wil beleev not one word of all this ? wel be it so , or not : of this not a word more , than said , of this matter from mee ; who yet dearly love words in their proprietie : i wish it prove not to an excess , which i mai justly fear ; seeing , that great linguist and apostl evn of the gentiles , reproveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (k) it self . what ? good words quaestioned , prohibited , spoken against ? urbanitie it self ill-thought of , or , at best , a vanitie ? what shal wee sai then , or think of cramp-words , or criticisms , iocs , or witticisms , railleries and drolleries , quirks and quillets , trics and trangams , kniff-knaffs , bimboms , & c. ? what of whims and shams , punns and flams , stultiloquious dialogs ? what then of obscoenities and scurrilities , huffings and dingings , aequivocations and lies , invectives and satyrs , base railings and malicious detractions , accusations , condemnations ? but what of common oaths , cursed dejuries , monstrous perjuries , damnings most dreadfull , imprecations innumerous , execrations horrendous , blasphemies stupendous ; to pass by their autors , the infamous inventers ; their vtterers , the villanous venters ; their * abetters , the odious fomenters ? why ? were none wiser than i , with the man after god's own heart , i shold refrein from evn good words , in their praesence , and be silent ; or with the arch-angel , disputing about the bodie of moses , onely say , (l) ( tho' thei were devils i contended with ) the lord rebuke you . but the new mode is quite of another guise and other , far other-gets , words , are the couránt , pass for current coin , and the newer-minted the more curious counted , yea , laid up in store to be brought forth upon som public , or special occasion evn som thereby worded to death by the learned anger of the archilochus's of the age. what words can utter the devilish nois wee make and that one against the other ? but what a confounded bomb about the pope ? i know not the man , ( as peter said in another case , and a sad one we know it was ) and , sure i am , i ow him nothing but as he is , i suppose , a man : so , i confess , i do the dutie of civil language . mai i not say , i honor him as ( if hee be as thei sai ) a temporal prince ? if this mai offend ani of the littl ones of christ , i can forbear : yet these littl ones mai , and ought , to bear a littl with me likewise : forasmuch as i speak (m) sound words , yea the veri words of the great god , as delivered by an apostl , who commandeth mee to [n] speak evil of no man , yea more ( and as to love the brotherhood so ) to [o] honor all men , and then — and so much for this pra●sent of this particular point . not meddling with popish doctrines and policies , by which the veri pillars and foundations of the intellectual world , reason , moralitie , civil government and religion are all not onely out of cours , disordered and shaken , but undermined , removed , rased down and digged up . nor take i ani delight to relate what is credibly reported , if not recorded , of pope paul the third , who as he lai on his death-bed was heard to sai , hee shold shortly be resolved of two things , whether there were a god and a devil , an heven and a hell ? less'st of all shal i have a rencounter with the apocalyptic beast ( mark that ) from which , o god , keep thou us ; els all our watching , warding , training , guarding and the best of endevours wil be in vain . for , as one divinely , it is the immediate praesence of the lord , that must ( not that in the inter , wee mai not interpose and oppose with tru courage and zeal , as wel as renounce and abhorr with heart and soul all man●er of † papism foisted in among us ; not barely that poperie which is openly and publicly professed and propagated in their known and common positions and principles , but that likewise , which is more un●●soernably , yet not less dangerously , masqueraded and disguised in sects ; whether under the name of faction , or conscience ) yet stil , as above , it is the immediate praesence of the all-wise and the all-might● that must both conduct us and secure us victorie : by this alone wee can hope to withstand the furie of the nations , the gates of hell , and plots of * papists . but all this while setting aside the whore , or beast ; how visibl are the nasti and beastli sai-ings and dooings that are amongst , nai against our † selvs ! what an age , o! oo ! oh , ah , wo and aloss ! do you the reader and i the scribler liv in ! how am i † nonplust for expressions ! is it not ( to synchronize and symphonize a little ) an anti-ecclesia●tic , anti-fanatic ( and to mouth out more ) an anti-phrastic and anti-christian ( or more mildly , and where best ) an hyper-caco-critic age ? so ●illed and over-grown ( not to mention speculativ infidelitie , practicous atheism , horrid (p) blasphemies , and all manner of diabolism ) with so much peevish passion and pestilent pride ( by which onely a man becometh contentious ) that men wil not yield one gry , iota , jod , or chirik parvum ( bit , or whit , is a thing too big ) one unto the another . i wold not be understood , or conceived , candid reader , ( if so you can be ) to speak this of wise men ( wheresoever those be ) who albeit ever so much contended with , yet never so much as contend : well knowing , that tho' men mai have the right on their side , yet , for want of having their spirit right , be very erroniously censorious , short breathingly nosi , superstitiously supercilious , immoraly obstreperous and most inevangelicly malevolous , vitious , vitilitigious ; wronging both themselvs and other thei convers with : beeing mani parasangs ( in regard of their , so paratragaediating , mani degrees ( in respect of their so domineering with rodomontado-language , brandishing , as it were , with the sword of their mouth , as wel as the mouth of their sword ) not only from the lowliness and meeknes of the holi lamb , but evn from the harmlesnes , or hornlesnes of the common dove , yea from the noted commendableness of the english good nature ( so proper to our nation , that no other language can tell what good nature in terminis , what the same verbatim translated , what the idiotism of it neaneth ) nai , further , from the fair serenitie , fine sedateness , charming sweetnes , obliging candor and conquering patience , notoriously famous in meer ethnic and pagan constitutions and tempers . but a littl to imitate ahimaaz and to go , as hee , by the waie of the plains . in these our daies everi man is for himself , is not then the devil for him ? or , is god for us all , when wee are * all one against another ? yet so it is . everi man's hand against adam , and adam's against everi man. n. b. all more ismaelites , than israelites , or iesuelites . loving brethren are as rare birds , as black swans : not to talk of remote relations , acquaintants , or strangers . a brother's knife , sword ; against a brother's throat , heart . iniquitie aboundeth ( i fear to sai , yet i mai ) with a vengeance● there are as mani sins , as saints , as men : what prate i ? men ? were men ever so mani , one man mought reckon all the rest ; but the sins of one man are more than he can count ; how much more then , for which he can giv account ? no man's head can number his sins , beeing far more than the hairs of it . assuredly in these [o] last daies there wil hang over us , or stand upon us periculous tempestivities , hard [p] seasons . nations are becom abominations . since the world was , never was the world so wicked as now . it was in old times the wickednes of the world , but in our , it is ( the tabls being terribly turned ) a world of wickednes . i shold shamelesly , said i otherwise , li. what saith the apostl [q] iohn , confirmeth hee not what i have affirmed ? the whol world , saith hee , lie's in wickednes ; not wickednes , only , in the world. the case i take to be damnably base , no less than abominably different , and such , as confoundeth ( however in mi thoughts ) philosophie it self : beeing in a diameter and absolutely opposit to the rule of all reason , right reason ; for the accident to be recipient of the subject . i know not , i speak solemnly , how to call the wickednes of these last daies ; mai i not write , according to all chronologic computation , the last hours ; considering the time now and reflecting on that past when those words were penned ? i resume and acknowledg miself wofully at a loss , so ineffably comprehensiv is the iniquitie of this centurie , that it self alone conteineth the whol world : which heretofore was called a seat of wickednes ; nai all the wickednes that was in it , was once concluded within the compass of one gardin . to make the best of a bad matter , wee the most degenerate of-spring of the first adam ( let us not name , for shame , without better manners , the name of the second ) have farr ex●●●ed our fore-father's evil , and for and in our time have set up sin at such a pitch , rate , height , that it is moraly ( shal i sai , or immorally ? ) impossibl to imagine , how posteritie shold add to our iniquitie ! sin is not only now customarily , obstinatly and obduratly , in private , connived at , consented to and committed ; but autoritativly , exemplarily and diabolicly , in public , countenanced , encouraged , taught and ( what is our wo and worst of all ) men are becom ( to add one drop of mercie more to our miserie ) irrevocably and irrecuperably and impudently impious . in plain english wee are from the crown of the head to the soal of the foot , not barely wounded , bruised and putridly sore , but mortaly sick , senlesly diseased , and , as i dread , gasping and dieing , if not dead and gon , without all remedie : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o' great b●●●ain ! how litl art thou dwindled to ! o england , the land of mi nativitie , once the terror and wonder of forein nations , now maist thou , with dread and shame too , wonder at thiself ! within thi walls and palaces goodnes and truth have not more praecepts and counsils than contradictors and adversaries . religion ( aloss ) is but taken up ( i wish i were mistaken in what now i write ) under-hand , while pietie and honestie li under-foot , and what more foul iniquitie than feigned sanctitie ? the old proverb proclaimeth , † dissembling pietie to be double iniquitie . nai , how mai wee lament , to see the loathing of manna , evn among israelites ! but if wee look into the world : oh ●he monstrous havock that is made of moralitie● the manners of men ( out of which beeing bad , good laws were bravely made ) have now brought the veri laws theirselvs , most basely , under their subjection . never more laws than at this daie , never ani more lawless than at this daie . the laws which men , suffering wrongfully , run to for succour ( as silli sheep in a storm for shelter to briars , or brambls ) prov littl better than those and serv but to tear off their skins ; or , at softest and fairest , to turn their fleeces all to tatters . yea , a pau'r man hath now enough offended , if hee be not abl to defend himself . nai , what one man doth now , is an hainous crime , huge transgression and severely punished : when what mani doo is thought and judged wel of , tho' m●ch wors and farr more abominably base : provided it be done by great ones● to stabb and kill are both valour and skill . men perish merely for and at men's pleaceurs . it is both the rule and practice to repell and repa●● force with force and fraud with fraud , most un-christianly . the christian's laws are bought and sold : the christian chraritie dead and buried , if not stinkingly rotten too . lusts now are become laws ; or if ani venture to make these sins , be bold to sai those must be , very venial : and yet , which is strange , a man shal be made a preie for a word . as for welth that rideth ( up-a-cock-hors ( pass by the term ) while worth holdeth but the stirr up . yet if the devil shold com to mee , as formerly , when [r] the sons of god presented themselvs before the lord , hee came likewise among them and mon lately to the veri son of god [s] himself , tho' with an if and shold shew to mee all the glories of this lower world , as hee did to our lord and sai to mee , as to mi iesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and then com agen with his devilish if , yet i hope , i shold be so strong in the grace which is in christ iesus our lord , as not to take him for mi lord and deni him who bought mee and fall to worship that fiend for all the world. for , to speak as a man and somwhat as a philosopher , (s) i never * coveted to be master of ani thing without mee ; insomuch that i have ever thought ( since i knew how to use mi thinking facultie ) a meer worldli man to be the greatest wonder in the world. but wo ! and so it is . the world , the flesh , and the devil are , indisputably and indubitably , the trinitie , which is best understood , and in sequel most adored . hence wee see praecepts wil do no good against sins , no not iehovah aelohim's decalog , the lord god's law of the ten words , against men's lusts , animosities , enormities , anomies . nai mercies , the most tender , melt us , mend us not and iudgments , the most severe , harden and make us wors and what wil be the end thereof ? are not these a lamentation and wil be for a lamentation ? o! where are the moses's , the iobs , the samuels , the daniels , and the ieremiahs , the mourners in israel for the abominations thereof ? it is , i confess , a good fault ( be favourabl , i prai , to the phrase ) to afflict our selvs for others faults and to be grieved thereat ; so wee be not guilti thereof : but to mee it seemeth next to impossibl to look at praesent to other men and yet have a praesence of mind at the same time and be our selvs . howl wee therefore wo [t] worth the daic ! shal it be the time of the heathen ? how i the nobl vine turned into a degenerate plant of a strange vine to the lord god! what , tho' wee wash with nitre and take much sope , yet our [u] iniquitie is marked before iehovah . o the wickednesses perpetrated with an high hand and repeted in the sight of the sun ! oh! the stupendous prodigies of the innumerabl impieties that are daily , hourly , minutely and more , heard , understood , felt , smelt , acted under ( or according to copernicus , above ) the sun. surely ( i speak it in sober sadnes , the oneli sercher of hearts knoweth ) the universal fabric of the world turneth , til it be overturned and burned too , as it wil be for a witch ( of which there is enough and but too much proof and evidence ) i sai the whol frame of the world ( seemeth to mee and i think and take miself to be very free from ani vertigo in mi cerebello ) to circumgyrate , to wheel , whirl and turn round about in a topsi-turvi ( excuse the expression ) as if everi man went the wrong waie to work ; all arsi-varsi ( words are wanting , what shal wee sai ? ) the clean , nai soul , contrari waie . nb. lord have mercie upon us ! christ have mercie upon us ! lord have mercie upon us ! wee need all cri and cri agen and make it , at less'st , our common praier ; if peradventure that mai praevale and be proper for this daie and time wee liv in ; where not only the whore , the beast , and the fals prophet are , but the red dragon , the devil and satan sit upon the throne reigning in great state , holding out the sceptre . for without dispute , or doubt , less can neither be said nor seen , so tru and apparent it is . wee now celebrate , as it were , the veri incarnation , yea , the inauguration , yea , the aggrandization , as i mai sai , and exaltation and veri glorification of the * prince of devils ; such a damning crew we cannot but sadly view reigning , raging , roaring : that , to sai no more , torie hisself must turn out of door . for the abyss of hell is opened● and hell it self unspeakably hath enlarged it self , having been til now confined , but now is com up and broken loos upon us publicly , got above ground to act its part here on the stage of this world. but i draw the curtein and go and glad i can escape too so , and leav it to the [u] angel's iudgment , but the god of this [v] age , i mean , the devil's commandment , he who is filthi , let him be filthi stil — nevertheless let him remember withal that he must and shal ( who is thus his most humbl and obedient servant , remane , nolens volens , without , evn the veri gates , ( where dogs are ) of the holi citie , the new ierusalem . for there is no entrance thereinto but by these [w] gates . what then wil the woful consequences hereof be ? no less , nor more , nor other than these , that when the inexorabl messenger , whose name is the first death , shal com ( as certenly , and yet , as uncertenly hee wil ) and uncloath and unflesh him too ; the second death , when the first hath doon , shal follow and hell ( which hee shal find to be more than a bugbear , or scarcrow ) when hee goeth thro' the gulf , that [x] empti place , void space , or great fixed [x] passage to it ) h●ll , i sai , ( once agen , becaus i wold not have him forget where it is , least hee unhappily fall into it ) shal , must and wil have him and hold him fast too ( whatsoever loos opinion hee in his life-time , here on earth , mought have b●en of as to it ) or grant , it shold , or could not ; yet he falling in , and it beeing , confessedly , the t lowest part of the created world , and under the waters too , and that farr beneath the sea in a much lower place , vorago , or , as abovesaid , abyss ; moreover , ( if the scriptures of truth mai be credited ) a u craving ( beyond the hors-leeche's two daughters , the grave , or the barren womb , the earth , or the fire ) and v hid and horribly dark , and a certain definit x dolefull place : but how y deep , tho the remotest from heven , the most high god , alone , knoweth . to repete , for the sake of a persisting and persevering sinner , by waie of caution , shold hell have no hands to hold him , or were there no keies to these chambers of death , wherewith to lock him in , ( both which are as fals as iudas , or the devil ) yet stil ( i cannot sai non obstante ) nor stil , in the sens we most commonly take it , if there were no more nois , than the wailing and gnashing of teeth there ) yet stil , i continue and procede to ask ( and let him answer ) what can hee hold on , when in ; or what can hee hold by to help him to get upward ; much less up and out out agen . hic labor , hoc opus est — but to help a littl at this dead lift and it is but a very littl and that badly too , hee need not fear falling into it , for hee and such as hee is , so continuing and forgetting god , shal be turned into , nai , rather than that shold fail , [a] brought , [b] cast and thrust , or drivn down into hell ; that hell , on the other side and far beyond and below the profundities of sheol , where the gehenna of fire is , and where are ( to speak a litil of it ) the profoundest sorrows , the plaguiest miseries , the worst entertainment 〈…〉 olt damned companie ; whose veri languag● 〈…〉 h , oo , o , wo , and , at most and best , belching 〈…〉 sphemies for ever , ever . this is but littl to what the scriptures tell of this confounded dreadfull place of hell ; but what is meant , mai som sai , by all this ? nothing , but that wee mai not walk amiss , but enter through the gates to th' citie of bliss ; where the aeternal tabernacles are : whither christ is ascended to praepare mansions for his discipls , that there hee and thei together mai for ever be . for in this high , this holi , happi place thei 'l see him , as hee is , evn face to face . ' o strive wee then , strive all to enter in , ' 't is onely violence doth heven win , ' and keeps , through grace , from hel● , the devil and sin. ' not that , altho' the gate , yea and the waie , ' be * strait and nar●ow , as the scriptures sai , ' the difficultie must in these two li : ' not so , 't is in the † persons . ask you , why ? ' becaus i see , so is the [b] scripture's mind . ' where ? in th' next words , few there are it do find that is , the waie . away then with such thoughts , which lai the hardness there ; thei 're good for noughts . t' affirm th' access hard , is the devil's sons ; high violation of god's providence ! wee all , as wel for , as by him , were made , then how can goodnes infinit be said to hold from us , conceal'd , the needful thing , the better part that shold us to him bring ? since that 's the prime intent of our creation ; the contrari , blasphemous defamation . no , no. the tree of life , in paradise , ( th'aeternal life's tru type ) doth in a trice sweetly and clearly make it to appear , becaus wee know 't was not forbidden there . the freedom givn to it and t' all the rest , except the tree of knowledg , 't is confest , wel-weighd , much aggravate's the first offens : but sweeten's , heighten's divine providence . and since the goodness in the deitie is full the same , and ne'r can lessen'd be . for all that wretched , horrid , hellish baul● men , wors than adam , make about his fall , wee wel mai think , concei● , conclude , the waie it self 's not so perplex'd , as * pulpits sai . but less'st of all can it conceived be , that finding this right waie , shold , as wee see , be made depend on curiositie of arts and sciences ; on knowledg , which created in pure adam such an itch after divine perfections ' highest pitch , to be like god , ( this satan wel did know , wold bring him with a vengeance down below ) that 't was his fall ; preachers your selvs less show . leav quaestions curious , much more those uncouth , the word is nigh thee , evn in thi mouth , and in thi heart , we need not stretch , climb , reach , that is the [g] word of faith which wee do preach : that if thou with thi mouth shalt christ confess , and in thine heart beleev and that , no less , god rais'd him from the dead , thou shalt sav'd be . this gospel is , this the evangelie . not , learning's gunpowder , * school-subtiltie . here no divisions are , no offenses here , repugnant to sound doctrine do appear . which who make , wee 're to [h] mark , void ev'ri where † priests no divisions sow , less spread abroad . o studi peace with truth . keep to th' right road. all captious notions , long deductions shun . do not torment the text ; nor from it run . with words don't darken knowledg : that 's not good . the pure milk of the word don't turn to blood . don't wrong us of our food : for that 's too much . lai not on us those burthens , yee 'l not touch . christ's yoke is easi and his burthen light . hee speak's , write's love : yee love to speak and write and yee ●gno what ● howso'er , don't make us fight . dear reader , this digression pardon , prai . yea , think that truth and i no less could sai . com , let 's be friends , why shold wee not agree ? nai , wee must love , wold we our lord's friends be . this caution let not slip , but on it sleep . remember whose commands we are to keep . let old things pass , doo thou the new [i] command , s●udi thou that ; enough you 'l [l] understand and moderate be to all . the lord 's at hand . hee com's ; hee com's who 'l judg both quick and dead . what ? you judg either ? better off your head. the truth is i am not a littl pleaced with that common saieing among the scots upon one dead , tho * hanged . of whom when thei hear ani speak ill , thei cri hush , hee is justified . there is no observator , with [le] allowance , in ani such waie , upon ani person deceased : speak wel , or not at all , of the dead , is an old honest sai among our selvs : mai i not sai it is a good proverb ? undoubtedly the devil showed himself more a gentleman , or if that mai offend , more civil however , to poor iob than mani are to the deceased : who in this are baser accusers of the brethren than hee . for st. iob , was then alive and mought , becaus he was abl and had the opportunitie ( which was fair ) to answer , plead , or travers . recollecting mi self , wee have another antient and excellent adage by waie of a severe reprehension and strict prohibition , rake not up the ashes of the dead , as if hee were more than a rascal , or rogue , that wold offer that inhumanitie , which the scientific graecs called † gnawing of dead mens bones ; thei gave such a dog that bone to pick , or rather threw it to him and at him . historie * ( whereof mi reading hath not been much , and wherein i never affected to show that littl of which i am a register , master , or possessor ) telleth us , that one of our monarchs , by name iohn , king of england , wold not have the bones of one ( who while living had been his great enemie ) untombed , tho' wished and sollicited by a courtier , no smal favorite , so to doo . oh no , cried the king , wold all mine enemies were as honorably buried . com , let all us englishmen be gentlemen and shame all sli observators by the candor of our convers and carriage . o let our moderation be known to ● (s) all men . the lord is at hand and iudgment at the door . the best of us all wold be glad at the daie of doom ( tho' now we be dooming daily one another ) to have our grains of allowance and why not now ? mai we not fear in this our daie belshazzar's tekel , i. e. thou art weighed in the balances and art found wanting ? christan reader , why shold you and i be found , i sai not so much wanting , but so much as wanting to our own selvs ; specialy in ●o plain and perilous a point ? pleace , i beseech you humbly , to accept of this distich : 't is one man ' work to have a serious sight of his own sins and judg himself aright . o judg not , least you be judged : but if you wil judg , judg this (t) rather , that no man put a stumbling block or an occasion to * fall in his brother's waie : chiefly , thi weak brother's , for whom christ died : you wil find it , at the long-run , the best and safest waie , be sure . haply yet you mai sai your iudgment in this matter is you know not how . giv mee libertie to sai , as a physician was wont , pleasantly to delicate dames , when thei complained thei were thei could not tell how , but yet thei could not endure to take ani physic ; your only waie is to be sick and then you wil be glad to take ani medicine . away , away with such indifference in such a dangerous point , you wil turn a conscientious persecutor , if you have not a great care and so be condemned by the veri turk . for i read of a certain sultan , or soldan ( taken among them for their prin●e , king , or emperor ) who died at the siege of zigetum ( the inhabitants of which are now , not called zigae or zigi , but , circassi , upon the coast of the euxine sea , in sarmatia asiana ) being persuaded by the mufti ( the high priest , chief churchman , metropolitan , arch-bishop , supream clergiman , spiritual superintendent , superlative minister , head , pope , as it were , among the turks , created by the emperour himself , i would have all understood ) this turkish emperour , i sai , who was persuaded by this mufti , or rather extremely urged by him , by no manner of means , to suffer so mani religions as were in his dominions , as judging all such dreadfully dangerous to the wellbeing of the empire , hee replied , i have heard you , now hearken to mee , remember what i sai , and know and beleev with mee , that a nosegaie of mani flowers smelleth far more sweet than one flower onely . which said , hee had done , and ( if my author hath not lied ) immediatly died . o that our * animosities had so done here ; but i am much afraid , it will fall out † among us , or be as much doue , as the sermon , a good honest englishman was asked about by one of his nighbors , if it were don ? no , saith hee , it is said , but it is not done , neither wil be , i fear , in haste . so , i fear , as to the state of things , i could ( as a certain king in the companie of bion the philosopher did ) for grief tear mi hair , but that som man mought sai of mee , as bion did of this king so dooing , doth this man ( said hee ) think , that baldnes wil asswage grief ? but is not this given as meat to an elephant , that one is afraid of ? as augustus used to sai , petitions to princes shold not so be . or , it is likely , i shal be served by most readers as one was by aristotl , who , after a long idl discours , concluded ( as i was going to doo , if i had not thought of this ) thus : sir , i have been too tedious to you with mani words : in good sooth ( said that old philosopher and sage ) you have not been taedious to mee , for i gave no heed to ani thing you said howsoever , i wil venture to fetch you ( now mi hand is in ) one storie more , and that is of the ambassadors of samos , who ( and who can tell how this mai take ? ) beeing come to king cleomenes of sparta , praepared with a prolix oration to stir him up to wage war against the tyrant polycrates , g●eedily expected his replie : the which after hee had listned a great while unto them , was this ensuing , touching your exordium i have forgotten it ; the middl i remember not , and for the conclusion , i will doo * nothing . so i shal now conclude this scoene with that of alexander the great , when one wondred why hee not onely not killed his foes , but took them to be his friends : it seemeth , saith hee , to thee profitabl to kill an enimie while i fear him , and make him mi friend , while i advance him . nor is there ani waie , when all is thought , said , writ , or done that can be like to it ; and therefore to one , telling henrie the fourth king of france that there is nothing doth sooner make those who are out of their wits to become temperate than the punishment which is inflicted on them : the king did bravely interrupt his speech , and divinely told him , mercie pardoneth those who have not deserved it , and the juster the † wrath is , the more commendable is mercie . nor is that of lewis ●he twelfth king of france less remarquabl , who ●ooking upon the roll of king charls his servants , ●nd finding two who had been his deadli inimies , up●n each of those names hee made a † ( a sad omen , ●s these two thought ) wherewith thei , beeing in ●reat perplexitie , supposed the gallows to be prae●ared for them : which their fear beeing discover●d to the king , hee sent them word , to be of bon ●orage , of good cheer ( as wee sai ) for hee had crossed ●ll their evil deeds out of his remembrance . nor can forget ( tho i wel know , where you mai , gentl rea●er , sai that i did , and that not very far from this ●●ace ) that memorable passage of antoninus pius , ●ost worthi of that name , som speaking in his prae●nce of wars and battels , that iulius ca●sar , scipio ●nd hannibal had fought and overcame in the field , ●ee responded , let everi man hold what opinion hee ●●inketh good , and prais what pleaceth him ; but for mi ●on part , i do more glori in conserving peace mani ●ears , than with wars to conquer mani battels . ●he emperour * maximilian the second could not en●●re that war shold be made for religion , and was ●ont to sai , that it was a deadli sin to seek to force mens consciences , the which belongeth to god onely . here is much gold in a littl ore ; or diamonds , and ●●ch ( and so polished , that further labour is su●er●luous to fit these for use ; these need but using : ●●ke som i have read of which grow purely smooth . mai sai of these potentates abovenamed , their ●ords are sententiae potius quàm sermones , qua●que ●●gnificant veriùs quàm exprimunt . when i am very serious i am all for isidores of whom it is said that hee spake not words , but the veri substance a● essences of things . other worders as there are t●● mani , not to † conceal som ( i hate tho all personal ●●●●lections ) of our impertinently idl pulpit-prate●● or , if you wil , too busily laborious cushion-cuffe●● such and mani mo such lungs , were it not boie-is● co●ld hiss out o' dores . not that if such asses s●● kick mee , shold i set mi wit to their , and kick them ag● as socrates said to one who wished him to rev●●● himself of a fellow who had realy kicked him . w●● not this reparteé like a socrates ? it was certe●● as the old cynic , being told that mani despised hi● wel answered . it is the wise man's part and port● to suffer fools : why not ? fools are oft foils ( to● o●f and make the wise mani times far more (w) i●●●●strious . the truth is there is no avoiding them , 〈◊〉 here . if ani wold , or that hee mai not , greatly fea● i shal be bold to tell him hee must not be here . t●● proverb instructeth us all in this point , sai-i●●● hee who is afraid of everi pile of grass , must not piss a meddow . which putteth mee in mind of a mem●●rabl * passage of sr. horatio vere , when in the pa●●tinate a council of war was called , and debat●● whether thei shold fight , or not ? som dutch lo●● said ( a name king iames wold nevr to them allow , 〈◊〉 honor's fountain nev'r in them did flow ) nai , t●● argued , urged , that the enemie had mani pee●● of ordinance in such a place , and therefore it 〈◊〉 extremely dang●rous to engage in a fight : that br 〈◊〉 nobleman retorted , mi lords , if yee fear the mouth of ●he cannon , yee must never com into the field . the ●ike mai be said of knaves , but i turn away from ●hem , and beg your diversion , kind reader , bee●●g it is such a sad , glad , bad , mad world wee liv 〈◊〉 , so take leav to tell you the sai-ing of a merri ●●llow , ( an ounce of mirth beeing worth a pound of sor●●w , and burton's melancholie into the bargain ) it is ●is . that in all christendom there were neither scho●●rs enow , gentlemen enow , nor iews enow . not the 〈◊〉 st , for that then so mani wold not be doubl and ●●●ebl beneficed ; not the second , in that so mani ●●●sants are put in and ranked among the gentrie ; ●or the last , becaus so mani christians profess so ●uch usurie . i hope , you will not sai of mee now , ●●at is said of the germans , that thei understand more ●an thei can utter , and drink more than thei 〈◊〉 carri● . i have not , i think , so carried the ●atter , or miself . if ani shold of mee speak so ●●l , i must subjoin , or rejoin that of the wisest of 〈◊〉 n ( then so accounted and declared by the oracl ) 〈◊〉 . alak ! the man hath not yet learned to speak wel , 〈◊〉 i have learned to contemn what hee speaketh . this ●●courageth mee to mention here that sai-ing of ●●smi di medici , accounted one of the wits of ita●● whose following sai-ing so mani find so much 〈◊〉 son as to make it renowned , when hee said , i have ●●rned by the scriptures to love mine enemies ; i never there read , that i was to forgive mi ●●●ends . to mee this seemeth more a flash of wit in●●●d , than ani light of wisdom , or the soliditie of 〈◊〉 d sens . hee shold have com forth with cardinal ●umnus , one of his own countrimen , and spoken as hee to the purpose , who when the pope threatn●● to take away his cardinal's hat , faced him wi●● this answer , evn his own holiness : that then 〈◊〉 wold put on an helmet to pull him out of his thr●● * this is somthing like steph●n's cap , as wee s●● not the cardinal 's . however i shold be loth to 〈◊〉 listed under him , remembring that of luther ( w●● was far from a coward , for hee feared not to 〈◊〉 under that roof that was tiled with devils ) 〈◊〉 hee wold be very unwilling to be a soldier in that ●●●●mie where priests were captains : becaus the chr●●● ( to add nothing els ) not the camp was their pro●●● place . mai i not praesume now to praedict , co●●●dering the pains i have somwhat taken to be compilator , ( or rather as one of the common c●●●ctors ) not to be dealt with for these mi citations , by theocritus , an ill poet repeting mani of hir ●●●ses , was ; to whom whe● hee asked him , which 〈◊〉 best liked ? answered : those which hee omit wel enough . if this sli sarcasm shold be mi 〈◊〉 i shal not fall into ani passion : i have had a s●●● chancerie , which , a gentleman said , ( who chec●● for his choler by one who proposed iob to him a pattern of patience ) iob , hee was confident , ver had . so i wil on , yet a while , for fea●● omitting what som mai like ; to giv you som 〈◊〉 tho' very few ; which , if dislik●d , i shal not re●●● to take agen . not that i take miself to be like , near aequal to , that man full of words , i have 〈◊〉 of , who took hims●lf to be a great huge mi●● wit , made his boast , alwaies bragging , that was the leader of the discours in what comp●●● soever he came , and none , said hee , dare spe●●● mi praesence , if i hold mi peace , for fear of som such reprimand as this ( givn then to this bragadocio ) viz. no wonder , answered one , for thei are all struck dumb at the miracl of your silence . how far was this babbling fellow from that judicious statesman whose apophthegm this was : hee who knoweth to speak wel , know●th likewise where to hold his peace : wisely concluding , think , before you speak , an hour ; before you promise , a daie . now , reader , if i mai ask what you i think , tell , prai : an hodg-podg 't is i saie . lick enough . i heard one dutchman spraken that varietie is perplexitie . i read in one seneca , and hee wrote varia lectio delectat . now am i almost at mi wit's end . you wil haply reflect and sai that mai soon be , becaus i had but a littl waie to it . farther likely , that this praefacing porch wil be bigger than the whole hous : these gates than the citie . i know you allude to mindum , but mi mind to mee is a * ki●gdom . you retort , hee who his humor will ●ull●ill : his humor is himself to kill . this is ominous if not abominous : this praesage's somthing more than that is ordinari : therefore refrein . o wo●●●●●full ! this causseth mee to call to mind the gr●●e ●ato , when one asked counsil of him in s●ber earnest ● what harm hee thought aboded him ( so was the word then as i understand ) becaus rats had gnawn his hose . hee merrily , for all his gravitie , answered : that it was a strange thing to see that ; but it ha● been more strange , if his hose had devoured the ra●● . this storie maketh mee troubl you with that tr●●dition of king henrie the eighth's fool , commi●● into the court and finding the king transpor●●●● with an unusual joi , boldly asked him the caus there of : to whom the king answered : it was , beca●● his holines had honored him with a style more em●●nent than ani of his ancestors . o good harrie ( quo●●●ed the fool ) let thou and i defend one another , a●● let the faith alone to defend it self . what a va●● glorious point was this ? how plainly did the fo●● evn point at them both for a coupl of fools i re●●koning it all vanitie . which last words force me ( nolentem and i know not how to sai volentem ) t● acquaint you with a kentish famous storie : a knig●● whereof having spent a great estate at court , a●● reduced himself to one park and a fair hous in it was further ambitious to entertain queen elizabe●● ( of blessed memorie ) at it . to that purpose hee h●● new painted his gates , with a coat of arms , and motto overwritten thus , o●a vanitas , i● great golden letters . the lord treasaurer bu●●leigh , attempting to read , desired to know 〈◊〉 the knight what hee meaned by oia : who told hi● it stood for omnia . the lord replied , sir , strange at it very much , you having made your omn● so littl as you have , you notwithstanding make yo● vanitas fo large . to enlarge not mu●● more , becaus of this box i have given miself ; o●●ly i am bold to endevour the recoverie of one o●● storie tho' far inferior to either of the former ; b●● yet more proper to what wil follow . it is of on● enatius at roam , a certain man so named , somwha● aged and of a condition , complexion , or constitution , naturaly , importune , ambitious , quarrellous , querilous , mutinous , and full of tumult , hubbub and garboil . the emperour adrian ( hee who said , turbâ medicorum perii , and under whom souldiers were at one time martyred ) beeing advertised , that enatius was dead , hee strangely fell into a great laughter , and protested , vowed and ( som add hee knowing enatius so well ) sware , that hee could not a littl wonder , how hee could intend to die ; considering his so littl leisure , and his so great * business both night and daie . thus you have an end here of squabls and brabls and a gallimaufreie of stories . i shal close with this epitaph on two contentious coxcombs that were pecking at each other as long as thei could stand to weet , ( to wit , to blunder and be daub ) or rather , to wet , cons●dering all circumstances , viz. two falling out into a ditch ●hei fell ; their falling out , was ill : but in , was wel . whether this be true or not , is not so much material : were it alltogether a fabl , yet if you put it all together , you wil find it not at all impertinent , for in the first line the parallell is obvious ; in the other the moral good ; nb. in both the end aequal , yea excellent : far better ( i cannot but beleev than wee , in all probabilitie , shal † com to . wee , who are so desperately blinded with the mists and clouds and darknes of praejudice , passion , pride , envie , hatred , malice , and all manner of uncharitablnes , that tho' wee be faln into the ditch , notwithstanding , wee are falling upon one another in the ditch ; that is visibl : and there plunging one the other over head and ears ( as wee mouth it ) and that so : that see , wee shal never ( i fear so ) the waie out agen : at less'st to mee it so ( rebus sic stantibus , vel veriùs obstantibus ) seem invisibl . yee have heard that it was said by them of old time , happi is the man whom other mens harms do make to beware : but i * sai unto you who am but one and of new time , how unhappi is the man whom neither other mens harms , nor yet his own , do make to beware ! what warrs ! what bloodshed ! what de●tructions have wee beheld in the state ! what factions ! what fractions ! what di●tractions do wee behold in the church ! what in all mens minds ! in a word what ? or rather , indeed , what not ? let mee now tell you , sweet reader , ( possibly you mai sai it was but reasonabl , i dare sai it is seasonable ) what , with a greedi ear , and a bl●ed●ng heart , i heard from one , sai-ing , gladly do i remember those happi daies ( now happi onely in the remembrance ) that golden age , wherin wee had but one truth , but one waie , in which men walked lovingly , without contentious * justling one another , when those silver trumpets of the sanctuarie gave no uncer●en sound ; when the waie to heaven was , tho' a narrow , yet ( as the poetaster above sung , sounded , or noised ) a plain and direct path , i. e. not block'd up by envious censures , by bulki doctrines , by distracting clamors . an humbl and hearti practice of the sober , righteous and godli truths , ( tho' as common as the common-praier it self , or as homo is a common name to all men ) in those daies , alone necessari , without doubt , to salvation , is farr more safe and sure , more blessed and happi , than all the lofti notions and towering speculations of bustling heads and too busi brains . which considering compelleth mee to think , sai , conclude , and beleev that there is som reason in the old scotch rhythm which i put at the † bottom for their perusal . the waie , in the veri iewish chur●h , was easi enough , for the peopl in general and had littl , or no difficultie in it , as to the apprehending what was to be by them performed : ●or as for the ceremonial law , which , i confess , was full of mysterie , that onely concerned their clergie and scribes . and in the christian church our waie is far from beeing taedious , or our burthen heavi : why then shold wee add length to the one and weight to the other , by an addition of unnecessaries . the whol of man's beeing , busines and blessednes , is not involved in much difficultie . nai the christian religion , praecepts and practice are all plain , clear easi , fully guiding one in all natural , civil and religious duties : and for points of faith , these are neither mani , nor hard to be ●ound : yet to think those atteinabl by the reach * of reason ( the praesent attemt of most of our modern doctors ) is to make divine revelation it self unnecessari ; and tho' the use of reason , i acknowledg , to be one of mi best weapons , yet i shal not dare so to manage it ; for the force of it in mee is such as causeth mee to conclude the contrari : for without controversie , not ani one work of the deitie is , or can be guilti of ani needless varitie . nevertheless , as to the waie of salvation that is as plain , as hee who runneth mai , almost , read it , and consequently † foundational doctrines , either few , or clear , or both . the the truth is , foundation , in a strict acceptation , is no more than onely one , according to that of the great apostl , which is iesus christ , and which is laid : for oth●● foundation can , than this , no man lai . as for doctrines traditional , superstitional , and deduc●ional , these are ( world ! ) without end : for everi * church in everi age , according to its praesent power , for the interest of its own beloved tenets , and for the upholding of their own autoritie wil be , infallibly , imposing . nai , the veri ten commandments , which either literaly taken , or , as spiritualy by our lord interpreted , are as clear as the daie . yet by preachers and writers deduction of particulars without number , out of everi commandment , are made evn ( contrari to what the scriptures of truth speak of all christ's commandments ) grievous ; and not onely so , but absolutely impos●ibl for the mobile ( that monstrous head , or mani headed monster of confusion ) i mean the mani , the multitude , the vulgar , the populo ( what shal i name them ? the commow peopl ) to keep in their memories . now take fundamentals in a larger sens , as i confess such there are , yet are these as plain , as true and few too . for our blessed iesus hath reduced ●ll the commands into two. and his holi apostl paul those two into one ; and without you wold have none ( i know not i must needs acknowledg ) how you can have less . now that all this is no less than all truth ; pleace to consult the citations of holi writ ; which , for your satisfaction , both of information and confirmation , i have placed a at the bottom : add for a conclusion , be sure you forget not , what followeth , that is to sai , the peremp●ori negation of this foundation wil be man's positive destruction and final and aeternal damnation : to which hee beeing so contrari , disobedient and ungodli , shal , irrevocably , be adjudged . but this is not the thing wee matter , wee are for showing of fancie and wit and that in serious , yea , sacred subjects : which is , as a great a crime , as † wearing a crown of roses in a time of common ●alamitie ; like that man , whom for so dooing the romans condemned to death . not that i am , ani jot , affected , much less infected , with the haeresie of som holders forth , who count , yea censure , both wit and * learning , as the scumm of the bottomless pit ( for i know how to prise both as much as i am deprived of both , and that is not a littl ) but i am grandly afflicted with the high abuse thereof , sorely lamenting the evil effects which com there from like so mani filthi satyrs , or rather fierce fiends , debaubing each other , and falling out with and upon , nai biting and devouring one another , yea plotting the destruction and that of pau'r innocent christians : tho' it be wel-known wit was given for more worthi ends . a spanish verdugo replied to sir william stanly railing against his native countrie , tho' you have offended your countrie , your countrie never offended you . it is storied of marius that hee was never offended with ani report whatsoever it were , that went of him , sai-ing : if it were tru , it wold sound to his prais : if fals , his life and manners shold prov the contrari . diogenes us●d to sai , when the peopl mocked him , thei deride mee , yet i am not derided : i am not the man thei take mee for . v●spasian the emperour was not moved with the mocks and scoffs of demetrius cynicus , but contemned them , sai-ing slightly , i use not to kill barking dogs . philip of macedon acknowledged himself much engaged to his enemies ( the athenians ) for speaking evil of him : for thei made mee ( said hee ) an honest man , to prove them liars . plato , beeing asked how hee knew a wise man , answered , when beeing rebuked , hee wold not be passionat ; and beeing praised , hee wold not be proud . nai , when dionysius the tyrant † had plotted the death of plato ( his master ) and was defeated by plato's escape out of his dominions ; when the tyrant thus disappointed requested him by a letter conveied afterwards to him , not to speak evil of dionysius , what was the philosophers replie ? onely this , that hee had not , truly , so much time as once to think of him , knowing there was a just god wold one daie call him to an account . how much nobler was that of iugo an antient king , who set all his nobles , beeing pagans , in his hall below , and certain pau'r * christians in his praesence-chamber with himself : at which all standing amazed , hee told them , this hee did , not as king of the drones , but as king of another world , wherein these were his fellow-princes . marquess pawlet , there beeing at court in his time strange factions and animosities , yet was hee greatly esteemed , yea , beloved of all parties : and beeing seriously demanded , how hee stood so right in the jndgment of all the contentious courtiers , replied : by beeing a willow and not an oak . this maketh mee call to mind that of dion of syracuse , who suffering exile came to the court of theodorus , a suppliant , where having his audience long delaied , and hardly getting admittance , hee accosted his companions with these words , mildly & patiently sai-ing , i remember i did the like , when i was in the like dignitie . there goeth a storie of the old cynic above-named , that rather than hee wold want exercise of his patience hee wold make an humbl address to and a great while beg alms of dead mens statues , and beeing demanded why hee did so ? hee said , that i mai learn to take denial from other men more patiently . it was a pretti and unpassionate replie , that a steward once made to his angri lord , who called him knave , &c. your honour mai speak what you pleace , but i beleev not a word that you sai , for i know miself an honest man. nor was that answer amiss from diogenes to a base and bawling fellow , who told him , that for all his beeing now reputed ( forsooth ) a grand philosopher , hee had once been a coiner of monie , viz. 't is tru , such as thou art now , i once was ; but such as i am now , thou wilt never be . this base bawling mentioned , remindeth mee of alexander , who when one of his commanders in the warrs did speak loudly but did littl , told him , i entertained you into mi service , not to rail , but to act the part of a soldier . i read of isocrates who alwaies asked , of a scholar givn to babbl and prattl , a doubl fee before his admission , one ( quoth hee ) to learn him to speak wel ; another to teach him to hold his toung . assuredly , to have learned to speak good words is wel : nai to speak such alwaies is a great atteinment : yet to have not learned to speak those se●sonably , is not a smal reflection on the speaker how great soever : as the * narrativ beneath wil verily and merrily demonstrate . what is it then to be rarely gifted in the two virtues of our times , lieing and slandring ? what ? in the injurious hulls and huzzae's of rich rough men ? with whom , as melancthon was wont to sai , whosoever dealeth , had need to bring a divine , a lawyer and a soldier to get his right . ( far from that nobl commander , who , in the wars having taken great spoils , said to a soldier behind him , tolle istos , ego christianus . ) but as to revenge , or passion , right good was that speech of the lord tresaurer burleigh and worthi of remembrance , sciz . that hee used to over●●m envie and ill will , more by patience than by pertinacie . this putteth mee in mind of a philosopher , who gave thi● answer to one asking him , how hee was abl to endure so base and brawling a † wife , i have hereby , said hee , a school of philosophie in my hous and learning daily to suffer patiently , i am made the more milder with other persons . why shold i let pass here the retort of an undaunted captive , who contemning the domineering braves and insulting braggs of him who took him : thou holdest thi conquest great in overcoming mee ; but mine is far greater in overcoming miself . what think you of that speech of the graecian statist who had extraordinarily deserved of the citie hee dwelt in , whe● one told him , that the citie had elected four and twenti o●ficers and ejected him , or omitted rather , and left him out ; his answer , left upon record , i● onely this , i am glad the citie affordeth twenti fou● abler than miself . here was no nois , nor ani reprochful words from him upon the citie for their ingratitude ; no , nor so much as an expression of ani pride , or good conceipt hee had of his worth , or parts , ( like that storie put in the * bottom of this page ) tho● hee mought have most righteously re●lected on the whol citie . but the antient waie seemeth to go quite another waie , as is apparent by this notabl speech which proceded from the lips of one nemon ( general then of darius's armie ) to one of his soldiers ( listed under him in that warr which was then against alexander , whom this fellow reproched : this generalissimo , hearing it , came to him and smote him , telling him , sir , i did not hire you to repro●h alexander , but to fight against him . how contrari to the temper of this soldier was william prince of orange , who to satisfi those who reproved his too much humanitie , said , that man is wel bought , who costeth but a kind salutation . such an● one must scipio certenly have been , or better , of whom it is recorded , that viewing his armie hee sa●d , there was not one who wold not throw himse●f from the top of a tower , in service to and for the love of him . but , i fanci , som wil sai , what is all this to us , or the autor ? nothing , that i know , but paterns and praecedents for reasonabl and seasonabl speeches ; ●n short , mani good words and good manners , if wee can speak thereof and not offend . however , i ●hansi agen , that i see one repraesenting mee , amidst these históric relations , quaerieing if ani one have ●eard the like : as the storie goes of the lydian croesus , enthroned in his chair of state , and asking a sage , if hee at ani time beheld a more beautifull , or gracefull spectacl ? yes , replied the wise man , dung-hill-cocks , phesants and peacocks : for these are clothed and adorned with their own nativ beutie , but your is but borrowed glorie . this is mi state , i confess ; nor have i ani thing to sai in the pra●sent case to the contrari ; beeing in the same praedicament , if you put it home so closely , dear reader , and so severely , evn with him ; who beeing an answerer , when a professor pres●ed him , ( a better christian than a clerk , saith mi author ) with an hard argument ; reverende professor , quoth hee , ingenuè confiteor , me non posse respondere huic argumento . to whom the professor , re●tè respondes . whether you wil speak so to mee , or what further you wil sai i cannot tell ; yet this i can tell , that this is not the ingenuous talk of the times ; nor are wee so kind to convers , as to make use in publick , of such kind of quaestions and answers : no , our words are like those of woodrofe * the sheriff to mr. rogers the proto-martyr in queen marie's daies , thou art an haeretic . i wish our answers were like the martyr's , that shal be know● ( saith hee ) at the daie of iudgment . such like words evn religionists too often use in reparteés , mutuously . so retorting the same , or in as gross terms , specialy when accused : much unlike the condu●● and prudence of scipio , who beeing one daie accused before the roman peopl , evn of no less than a●● huge and capital o●●ens and crime , in liew of excusing himself , or insinuating into the favor , or opinion of the iudges , turning to them , hee said , 〈◊〉 wil wel becom you to judg of his head , by whos● means yee have autoritie to judg of all the world here ( mi thinks ) i hear one sai-ing , what mo stories ? no end of these tales ? judging of thes● lines , as apollidorus of old did of the books o● chrysippus , s●iz . that if other men's sentences w●●● left out , the pages wold be void . but this hath bee● the portion of mi betters : so , i mai wel be co●●tent . for so , or near so and with less reason wa● the illus●rious erasmus served , of whose enchein●dion one said , that there was much more devotio● in the book , than in the autor . nai this is ver● modest , i dare sai , in the opinion of our mode●● saints , h●c in re quéis fas totam concedere palmam . as maximilian ( the emperor abovementioned ) in a●● other , but f●r better case , and in a public meeti●g , or general conv●ntion of the common peers o● rather di●t , so call●d , with all the princes of ger●manie : where the duke of saxon magni●i-ing hi metals and rich veins of earth : the duke of b●●varia migh●ily extolling brave cities and stron● towers : and the duke p●l●●ine ( ●o name but 〈◊〉 mo ) praeferring his wines and the fertilitie of h●● lands , the duke of wittenberg said , i can lai mi head and sleep upon the lap of ani of mi subjects , i have a broad in the ●ield ev●ri where . giv him the palm , said the emperour . now such judging i dearly like . but that lot of his falleth rarely in so good a ground : princes rather treading in the steps of the praedecessors of domitian , who perceiving mani of them to have been hated , was so wise as to ask and inquire of one , how hee mought so empire it , so govern and rule as not to be hated , or envied ? the person replied , tu fac contrà , by not doing what thei did . but it is not mi place to correct the errata of * kings , those arcana imperii shal never puzzl mi● pericranium : god grant mee the continuance of his grace to govern miself . i must acknowledg i am not of the religion of that monck , who , covetous and ambitious of martyrdom , told the sultan , that hee was com into his court to di for telling and declaring the truth , was answered , hee needed not have rambled so f●r for death , for hee mought easily ●ind it among his princes at home . much learneder , modester and wiser was favorinus ( under favor of more correct judgments ) telling adrian the emperor , who had much censured him in his own profession of grammar , that hee durst not be learneder than hee who commanded thirti † legions . i cannot but commend in such perilous points specialy , the modestie of pietie , and the prudence o● silence ; with that obligation that lieth upon all men to live peaceably with one another , bu● p●incipaly o keep th● peace with their prince ; or to k●ow however , in such grand circumstances , how ●● hold their p●ace : in a less case , where speaking ra● no-risc , and the speaker stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out o● harms waie ( as wee sai ) silence hath been solemnly chosen as the best and most commendabl . † consult that famous storie beneath . but oh tha● praejudice , envie , rancour , malice , the censures , the hard speeches and proud judgings of one another daily ! far from committing the judgment to him wh● judgeth righteously , the god of all the earth● whose justice triumpheth over , and exalteth it self in the destru●●ion of those * luciferian sinner● , who seem to arrogate and assume no less to themselvs than a kind of divinitie , while thei think conceiv , plot and contrive , yea determine and conclude , their own multiplication , augmentation and addition of glorie , advance and all advantages to be ●he alone ●it , proper and adaequate objects of all their aims , intentions , designs , resolu●ions , endevours and actions . o man ! knowest thou all this time where thou art ? thou art go● into the iudgment-seat of the lord , not only as to thiself , but likewise as to other . but who art thou [a] who judgest another ? there is but one [b] law-giver who is abl to save and to destroi . dread you not to have judgment without mercie ? [c] so speak you , and so doo you , as one who shal be judged by the law of libertie , which is perfect and but one ; which whosoever shal keep whol , and yet offend in one (d) point , hee is guilti of all . but thou art so farr from beeing a doer of the law , that thou art becom a (e) iudg : for hee who judgeth his brother judgeth the law , and judge his brother that man doth , who speaketh evil of him . how dare one man then speak evil of another ? seeing who speaketh evil of his brother speaketh evil of the law , and consequently speaketh evil of and judgeth the law-maker and giver , evn the lord god himself . trembl then to detract from , traduce , or speak evil of and judg another . but rather than not drive this devilish trade ( which surely wee praeposterously conclude to be of grand consequence ) wee do , make , and wil argue , ( and too often swear ) men to speak and write evil by consequence , who never did so much as think so in the less'st . shal i praesent you , judicious reader , with two lines ? mai praiers get syllogisms into their den , and ergo all go sweetly into amen . o when shal wee keep * the golden rule to doo , or not doo to another , what wee wold have another doo , or not doo to our own selvs ! so shold wee b● rich towards god and store up treasaur on the oth●● side of the grave , that wee mai not be bankrup● for ever . other dooing wil be our utter undoo●ing ; but this dooing , thus living wee shal fare , ●● nigh , as wel , as if wee were * alms giving . which wh●●soever plentifully giv , are provided for aeternaly● as having procured a tresaur which thei mai safe●ly praeserv ●or themselvs by putting it ( thro god● gratious grant ● into such bags , as wax not old . o the aeternitie of the divine dil●ction , exclus●●● of all faith , or hope ! o the fertilitie of the greatest of the three theologi● graces , namely lov● when habitual in us ! o the peculiaritie of th● perfec●ly christian virtue of charitie ! so frequentl● exhor●ed to in the new covenant : and seldom or not at all mentioned in the old ; however no● in the english translation thereof ; without which no admittance into the rest of holiness here ; no entrance into th● heaven of happiness hereafter . now who wold be so wretchedly cruel to his own wel-beeing , as to be without this dilection , love , charitie towards god , and towards , his image , man ? who wold be thus wanting to himself evn whil● here , specialy , if hee consider himself as wanting everi kind of waie , the veri same love and kindness , or loving kindness . none need for this to us make ani leg : for wee the same boon need and shold it beg . the best of men beeing but men at the best . the proof's apparent , if brought to the test , thus like christians , indeed , wee shold and ought not onely to forbear one another in love , but to bear , too , one another's burthens , so fullfilling the law ●f chri●t and owing nothing to ani man but love : everi one * giving to everi one a manifesto of the same , by making and taking all means and methods , opportunities and advantages to oblige mankind ( ali●s , the man of thi kind ) both bodie and soul : but chiefly the later , which i● the best charitie in the world , and best pleacing to christ who overcame the world , and while therein , went about dooing good , and whose mea● and drink it was to doo the will of god , which was to have all men to be saved and to com to the knowledg of the truth , evn christ , the waie , the truth , and the life . into whose crown ( who now liveth for ever more ) if hee be gained ther●by to him , thou hast put and set a iewel , a fair one , evn of grea●e●● price and highest value . o how far then from the right are unmercifulness , uncharitablnes , hardheartednes , strife , rancour , envie , judging , censuring , slandering , backbiting , speaking , or whispering evil ! specialy of and against persons and things neither known to thee , nor understood by thee ! how far , i sai , from right , i dare not take upon mee to judg ! this onely i sai , to such practicers , what christ did to those (f) hypocrites , who could discern the face of the skies , yea , and why evn of your selvs judg yee not what is right ? now if such things be right , then , surely , nothing's wrong ; let 's all , like devils , fight and damn , i th' cursed throng ; god , christ and th' spirit ' spite and mock'em in a song . yet stil i shold beleev it to be the better , safer and wiser waie to humbl our selvs under the mighti hand of god ( taking holi iames for our council in the case ) and praepare to meet our god , who is a god of iudgment and a consuming fire and everlasting too ; into whose hands to fall it is a fearfull thing : hee likewise beeing the living god and no person-respecter , but recompensing everi one according to his work . if wee therefore wold not fall short of felicitie here and hereafter , let us fall , out of hand , upon dooing and mainteining good works , and for ever abandon falling on , or out with one another : but if there be a * wise man among us and one indued with knowledg , let him be persuaded by and with blessed iames to shew out of a good conversation his works with me●kn●s of wisdom ; evn tha● wisdom from above (h) which , first , truly chast and pure is ; further more pacific , qui●t , not rigid for its own right , moderate , obsequious , p●rsuasibl , yi●lding ; full of mercie and good fruits ; without disceptation , o● controversie , not doubting , certen ; without hypocrisie , not stage-plaier like , not dissembling its judgment , not a●●ing ani waie counterfei●ly . o that wee were thus wise a●d in the meeknes of this wisdom walk ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simus , let us go to a●d fro' one another , pass things easily to and agen , having such a praesence of mind alwaies , as to becom all things to all men , with the doctor of the gentiles that (i) omniformist : who tho hee were free ●rom all , y●● hee made himself a servant to all , that hee mought gain the moe , by all means save som. this hee did ●or the ends of the evangelie . when s●al such glad tidings befall us , bless church and state ! o what a glorious state shold wee and our churchmen and women and children and all things els be in ! of this pure temper wa● the autor ( as you mai see evn by that littl hee speaketh to the reader b●fore this discours ) yea renownedly clothed with the meek spirit of our only lord , iesus the christ , ( the author and finisher i. e. the beginner and ender not of our , your , or their , but of the (m) faith , with reference to all times and persons , according to the tenor and t●stimonie of the scriptures of truth ) i must tell you it agen . the autor had the spirit of meeknes , with the faith and lov which is in chri●t ; for the excellence the of knowledg of whom his lord hee su●●ered ( like another paul as is wel known to all , sciz . who knew him ) the loss of all things , which hee reckoned at no higher rate than dogs-meat ( but not such as is givn to dogs in ●hese daies , which good christians wold be glad of ) that hee mought win chri●● a●d be found in him , not having his own righteousnes , but that which is by the faith of chri●t , that hee mought know him and the power of his resurrection a●d the fellowship of his su●ferings , beeing made * conformabl to his death ; if by a●i means hee mought attein to the resurrection of the dead : which undoubtedly hee ( maugre all whisperings , † backbitings , censures , or praejudices of unbeli●f to the contrari ) did did follow after and ( to t●●●●●●citie of mortalitie ) atteined the nearest to ●● , o● all that , in this age , i have known , or heard of . thus much i can testif● since mi acquaintance with him , for hee was not onely a bare liver by the faith of iesus ; but in the work and service of love ( faith's best demonstration and the law 's fullfiller ) a true laborer : and as to winged mysteries ( if i mai speak mi sens witho●● essens ) a littl incarnate cherub ( or rather s●raph ) or ( that i mai not excede the words of truth and holiness , to the extending , in the less'st , the lines of modestie ) a very highly mystic and transspiritualized person . a specimen of which not more great than just and due eulogie and encomium , this tract , tho' a smal one , is . which writings hee ( before his asscension to the spirits of iust men perf●ctly sancti●ied ) advised and consulted with mee about , as is sufficiently known not only to his hous-keeper , but to his most agreeabl and supersensual companion and fellow-laborer in the evangelic-angelic work , viz. ● . l. mi praecursor , or prae-epistoliz●r and a daili exsp●c●ant to be clothed upon with the heavenli bodie to com down from above , waiting in the spirit for the fullnes thereof , and who hath not long since appeared in , to , or from the world ( pleace to take which praeposition you best approv ) in an heavenli cloud . a product fairly and fully meriting the titl , as is clear , notwithstanding the cloud to ani spiritual discerner . favor mee with somuch freedom as once agen to affirm , that the autor , excluding all other , ( by what names , or titles soever dignified , or distinguished , or wheresoever praesiding , or residing in court , citie , camp , or countrie ) committed these papyrs , according to the certen knowledg of the person , ut supra , hinted , or lettered , to the custodie and correction so continued , ( under correc●ion be it spoken ) and so confirmed was his confidence herein of mee ; who highly ●steemed him in love for his works sake , not forgetting evn this , which now ( thro the divine providence according to mi trust , word , or ( as som wil have ) words too , is now com forth , with an open face , to public view , from its recess , or privacie . ( ●ere hearken and heed hereto ) by the wholey unasked , therefore freely of●ered benignitie and generositie ( of which i am a witness , and which likevise witnesseth the ) dignitie and divinitie of the soul and spirit of the person so acting , viz. w. b. that famous anti-satánic athleta , anti-daemoníac pal●strita , and hell 's black regiment's antagonist : yea , moreover ●●●●aptive's redeemer and the mani-mani poor and needi , oppressed and distressed people's most readi and praesent refuge and asylum , wheresoever hee resorteth : tho' , more principaly at the place of his residence at wilminton in kent . where beside , or rather about , evn , all * the countrie over , hee is wel known and wel nigh from everi quarter , or corner thereof addressed unto , as an honest , diligent , expert , long experienced and very successfull ●hysician . let this brief character of this gallant , generous , resolute and religious man be , i prai , kindly admitted and accepted from mi welmeaning meanness : til a larger and fairer appear : which when it doth , wil be but his due : tho' his modestie , i mai safely sai , wil not be abl to suf●er it : such is the tenderness of his spirit v●sibl enough , in ani thing that mai but verge toward his own advantage : whom therefore i wold willingly more discover to the world ( to which hee doth so † much good and in which hee hath done so great things ) and declare his name , in words at length and not , as now , in letters , were i not afraid that his humili●ie wold be thereby highly o●●ended , which doth and can endure all things , except his own eulogiums and commendations . to the sun-●hine of which and his manifold virtues i have onely lighted , or tinded ( tho' ex officio ) this my rush-ca●dl which is one ( i must confess to mi shame ) of the shortest , less'st and worss'●t . for this do i here ‖ humbly crave his candid construction and heartily beg the boon of his pardon ; beeing too sensibl of the great need i have thereof : albeit i mai haply go without it , in that i have , so openly and boldly ( as beeing without his leav , or knowledg ) attemted tho' but this : unless by the seasonabl request and importune intercession of som intimate friend , or other , it mai happily com to be givn to mee . i am not so sage as to foresee how hee wil handl mee for this mi fool-hardiness ; nor can i praesage what the event mai be , his * resentment of this mi boldnes wil be so great . i must now run the risc , the hazard , jacta est alea. i must take mi lot , how fair , or foul soever i be in his books . as to this praesent book i am bold to sai i foresee ( such clearness there is in mi eies ) the crystal streams thereof , going to be perturbed by the over diligent and silthily dirti feet of mani grim and ugli satyrs : which seem to mee to call for and to have already praevaled with , several faln angels ●o mingl with them and becom their coadjutors ●nd coagitators ; that so these purely fluent wa●ers mai the more suddenly and surely be made mere stagnant and putrid puddls , or most foul stinking pools . nevertheless , i adventure herein to praedict ( tho' i be no prophet , nor the son of a prophet ) for all the possibilitie , probabilitie , or proximitie of the feat , or fact ; the impossibilitie , for all this , of the accomplishment ; yea , i am more than confident ( for i am sure ) that the contamination thereof by their so complotted commixture wil prove no other than a chimaera : unless i mai add ( as i beleev it wil be ) a slurr and blurr , or a basefoul iilt upon themselvs . nai further , shal conclude it never feacibl ; til that veri daie , when i shal behold the dazling beams of the glorious sun in its zenith , darkned by the mere steams of som dung-hill lieing on the lowest ground . but enough if not too much of this dirt and ●ilth . now not to be dirti miself , however not so dung-hill-bred as to account so wretchedly of the reader , as if hee were unworthi to have ani accompt of the book : or to giv a●i ●aus wher●by the publisher thereof shold be thought so av●rs from apologies as to judg all of lit●l value , much less to condemn all evn the best ( with som * g●andees ) as idl and useless at best ; at less'st far below prudence † by waie therefore of obviation , praevention , praeoccupation and anticipation , in companie with a fair praesolution of som praemised objections , which it is not improbabl mani ill-natur●d and ill-mind●d men mai make evn to the suspecting , or , at fair●st , scrupling , if not severely quaestioning , first , how honestly this worthi writer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , came by these high mysteries and grand arcanums , viz. th● knowledg of what in the ensuing pages is argued and discoursed : then , what necessitie of th●ir beeing now , or , at ani time , exposed and published , this i here offer and praesent . to the first . mi respons is , tho' not dubious , yet doubl , h. e. negativ and affirmativ , thus ; hee , as a philosopher , not falsly so called , and a divine indeed , came to the reception , perception and cognition , or rather introspection , intuition and introreception of the praementioned ; not by reading , or poring on books , or manuscripts ; nor by the teaching of men , brethren , or fathers ; nor by ani conferring with flesh and blood , but by the pure revelation of the holi and blessed spirit of god , who is the sercher and reveler of the deep things of god , as st. paul b testifieth . now in regard i have mentioned the reve●ation of the spirit , i cannot apprehend it an imper●inence to speak somwhat of , yea , inlarge so much ●he more , upon the several sorts and different kinds ●hereof , as properly praelimina●i , antecedaneous ●nd very requisitly assistent to the advance of the ●nquisitiv reader 's judgment and belief of , about ●nd concerning these divine rarities , mysteries and ●ublimities . the first waie is by vision , when the spirit of god praesenteth the heavenli species , or ideas to the ●ntern senses of the inward man. ( quid quaeris , ●rudite * lector , vin quid species , vel idea potiùs ? sci●e certiùs ut queas , consulas platonem , velim ; cui , ●uid esse videatur , audi . idea est , earum quae naturâ ●unt inviolabile , immutabile , immortale & aeternum ●xemplar . vide porrò si dubius animi es , aug. l. lxxxi . quaest . . ) this of vision i look upon as one of the ●owest form or degree . the second is by illumination , when the spirit of the mind is thorowly illustrated , or enlightned by a raie , or beam proceding from the holy spirit , and purely apprehendeth the truth and the veri sens of the blessed spirit beside and without ani praesentation of extern objects . of these kinds the glorious apostle paul maketh plain mention , where hee (c) saith , i wil com to visions and revelations 〈◊〉 the lord. the third is by transportation , or ( if you wil n●● bear with that term ) translation . when the spir●● of the mind is , in veri deed , truth and realitie rap● and caught up , transported and translated tran●scendently and divinely into the veri principl 〈◊〉 self , there to view , introspect and comprehend , 〈◊〉 wel as apprehend , the wonders of iehovah ae●●● him , the ever adorabl , holi and blessed triune● deitie . of this degree the same glorious apo●● telleth us , when hee declareth that hee was (d) caug●● up into the third heaven , * into paradise , whe● hee heard wordless words ( so the graec most emph●●●●ticly ) words unutterabl , unexpressibl , unspea●●abl , un●●oidabl , — nihil heic nisi vota 〈◊〉 persunt . this is an higher degree than either 〈◊〉 the former ( the pair praeceding beeing far inferior 〈◊〉 this ) for here ( as much as possibly you mai , or can mi●● the veri spirit of the mind is elevated , supersens●●●ly and superrationaly sublimed , or lifted up to 〈◊〉 into that principl , where the things theirselvs do ●●aly subsist , have their essence and existence . no● it is observabl and meriteth an asterisc large and 〈◊〉 both in the line and below , that by this veri wa●● of apocalyptic manifestation this highly spiritu●● person had , ( thro' god's free love and to the prais● the glorie of his grace ) the things here treated 〈◊〉 made known to him and seen by him. for 〈◊〉 spirit of his mind was without ani peradventure ( 〈◊〉 above in mo words was uttered ) taken , carried drawn , fetched , or catched up * far , farr away , fro● ●is bodie , evn up to and into the veri * arche●ypous globe of all globes , that of all originals the ●riginal it self : where , unclothedly , uncoveredly , ●akedly , uncompoundedly , abstractly and simpli●edly hee stood , appeared , was in his spirits a●ong , with and in the praesence and companie of , ●e innumerabl ( numberless number of ) the throne-●ngels , who are the inhabitants of the still aeter●itie . nor are these sublimities in religion becau●●naccountabl as it were , and uncondescendabl to ●●e meerly rational , or uncompliabl with the ●ules of syllogism to be reputed ( much less reproch●● ) as the phrensies of an overheated devotion , or ●●e visions only , or apparitions of an old doting ●ermit's cell , separated from veritie and departed ●●om entitie , as only som phantasm , spectrum , ●ngastromyth , or ghost ; nor ani supererogating ●●rfections , or rather praesumptuous and temerarious ●nthusiasms at best ; their heads swimming in an ●●finit vacuum and all ●ss●ntial thought lessning ( like ●●m soaring hawks ) into a strange transcendence and ●t last passing away into invisibl atoms , or nothings ●r ( however to make the most thereof ) imperceptibl ●btilities of unconvervably profound contempla●●rs ; whose eies have never a more immutabl fixa●●on , than at that veri moment when thei see no ●ind of thing ; as if all were stupefaction rather ●●an satisfaction , nai hus●ing fanaticism by such , ●amely , who beleev ani such atteiments impossibl ●ithout cracking the soul's hypostasis by the im●oderate displaies ( as th●i call such ) of immediate ●evelation : not considering so much as that tru metaphysics are to this daie ( non obstante , or for all 〈◊〉 glori●ing in discoveries upon discoveries ) a grand d●●sideratum in philosophie . but pure (c) religio● which hath brought life and immortalitie to lig●● wil teach us to look up and wait for larger me●●sures and fuller pourings forth of the holi spirit 〈◊〉 all be taught of god , according to scripture-proph●●ties and promises , thro' the blessed spirit , assure to us to abide for ever with and in us . all th● while i am not ignorant how those , who look aft●● such promises with an eie of faith , are looked up●● evn as the commanders of ramoth gilead look●● upon the prophet sent to anoint iehu king of isr●●● to wit , as so mani mad men : but (d) wisdom 〈◊〉 been justified , or more cleerly judged , or the sent●● hath , as in judgment been pronounced of wisdom by 〈◊〉 her children , as few sons as thei be . the truth 〈◊〉 were all truths evident to man's understanding wold not only set an undervalue upon truth , * b● swell man with pride evn to a bursting . nor is p●●●fect knowledg of immediate causses altogether ●●●quisite for finding out truth . here notwithst●●●ding give mee leav to persu and take ( and th●● too ) mi wretchedly sawci , stubborn , refractori a● too oft rebellious reason to an o! the hights , & and there to lose , a littl , both it and miself in t● vision and contemplation of these divinest my●●●ries and then to descend gradualy and sacredly gen to visit and convers here below , but not wit● out a seraphic kind of lov , that noble and cert● ●onsequence and fruit of an operativ and activ ●aith . for and to which there do ( mi thoughts ) want mani mo objectiv (a) impossibilities , far more ●han as yet have in this our age appeared to ani ●erson : all which wil be found yet ( when ani such ●hal arise ) too low , easi and littl for a nobl spirit ●f faith : which is an higher principl by mani de●rees of demonstration , than the most recti●ied ●eason , beeing it is no less , ●or lower than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the firm and evidential ●robation of invisibls , things out of sight (b) ( that most ●nlimited sens which extendeth its roialtie through the ●hole vnivers ; purvei-ing for all the capacitie of the ●nderstanding facultie and pointing at what it can never ●ake ani perfect discoverie of : for by the veri visibl ●●ings of the creation the invisibls are collected ) so farr 〈◊〉 i from not being persuaded , convinced and ful●● satisfied of and concerning the most abstruse and ●nigmatic verities and mysteries in theologie . the fourth and last degree of revelation , and ●hich is of all the highest , is the coming down of * ●et the catachresis , i prai , be candidly interpreted for ●e sake of that dove ) the holi spirit , into the essence ●● the soul , there to complete , finish and accom●●ish the work of regeneration ; and to fix it in its ●ate of glorification , unveiling the beuties and ●●ening the glories of the new ierusalem , coming ●om god out of heven into the soul's centre . ●o this degree of revelation came the holi apostls ●● the daie of pentecost by the descent of the holi ●host , gust , wind , breath , or spirit ; to be ●ow once agen , once agen ( as one of the marian martyrs said , known it is wel enough about what ) ●●vived and renewed , as the prodromus , or for runner of the aeternal evangelie ( the everlasti●● gospel so called ) to the honor and glorie of the ●●●jestie on high , the shame and confusion of the d●●vil with his angels and agent● , which shal , at 〈◊〉 be most low , and to the intermediate and intermi●●bly triumphant joie and unexpressabl refreshing the heavenli , longing , panting and longsufferi●● humbl , waiting , faithful servants of christ , 〈◊〉 all oppre●●ions , oppositions , or supplantations the world , yea the hearing and beeing evn in 〈◊〉 midst of all , the too often , unheavenli plantatio● or unwholsom words not of our lord iesus , 〈◊〉 of the (c) doctrine according to godliness in church , ( not to meddl with the great ones ) in state , whose bibl is the statute-book and the art●● of whose faith are mostly grounded , i fear , 〈◊〉 positiv injunctions & who look no further haply 〈◊〉 the peru●ing the arguments of the three grand ●●● postors , the leviathan , or ( which is more pla●● the law of their prince ; which i renegue no furt●●● than as repugnant to that of the prince of kings of the earth : it beeing sufficient for 〈◊〉 i can in mi place and s●a●ion , as to that qu●stion point , be taught thro' grace , mi dutie to go●●●●nors in god and for god , out of the book * god ( that god , as i mai sai , of books ) as hither have had the repute of a reasonabl , apt and 〈◊〉 scholar at that lesson● maulgre , i continue , whol (c) plantation which the father , who the hevenly , hath not planted of what denomination soever , whether rotten foundations , superstitious superstructions , anti-christian innovations , unchristian dominations , fals , unwritten traditions , inhumane inventions , unscriptural institutions , injunctions , impositions , or propositions , appositions , or suppositions of what are , * as cunningly as commonly , called convenient contrivances , innocent indifferences and orderli decences , under the plausibl praetext , placent notion , specious name , prudential guise and fair construction of that famous euangelic canon , or rule ( the grand ecclesiastic cynosura ) sciz . (d) let all things be done decently and in order . which † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at best , is not so much an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which i humbly conceiv and offer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , purely for sweet , dear , holi , hevenli peace sake and in a sens and conscience of mi ( by mee as yet beleeved ) dutie , omnibus & singulis qibuscunqe fortassean seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seu sacerdotum , seu praefectorum nominibus & titulis indigitentur & insigniantur . which words so rendred , to procede in the waie of peace and truth ( a conjunction which i wold ever call copulativ , and make , if i could , perpetuously consummativ ) som godli and learned writers upon very probabl reasons scholar like tendred ( which i like ) and wit● out ani bitter reflection ( which i love ) and not wit● out accurate retrospection , inspection and circu●●spection , as to the design of the apostl's discour●● and their very serious meditation and ruminati●● on the scope of the text , with fervent supplicati●● ( after * consultation too of the best commentators 〈◊〉 the place ) thro' the supplies of the spirit of grac● and in the name of christ , the wisdom of the ●●●ther , to god the father of lights and the spiri● of all flesh ( which i cannot , neither mai , loath ) hav● after all , apprehended and thereupon do beleev that , if the reading were according to natural d●●cencie and scripture-order in the room , place o● stead of decently and in order , those foregoing word wold be much more consonant to and with the s●●gnificance of the † original and by consequen●● ( tho' stil under correction of more illuminated head● ● be assented and consented to ( specialy by the church of christ coming out of mysterie-babylon , gathered or scattered ) as the fairest and best interpretatio● and exposition . o who wil giv , that our sight 〈◊〉 be happily cleared by this smal foretast , or ani ●●ther ( as ionathan's was by tasting a littl honie from 〈◊〉 end of his rod ) and who can tell but it mai , speci●● if wee look up for eie-salv from heaven , whi●● our eies are looking upon the letters and words and not be wholey taken up with the letter without the spirit , which wil quicken us and put life into our spirit : otherwise wee mai li dead at the letter til wee di . the word of life wil be most welcom to enlivened spirits . o that the spirit of praier were raised agen from the dead ( as one mai sai ) what happi hopes then shold wee have of a glorious and spiritual resurrection after so great a death hath passed upon the churches ! oh it is high time to begg as for life that the blessed spirit wold come as floods upon dri ground , since the chois gardins of the veri saints , for want of spiritual dewes from heven , are withered ; that the churches mai be as watered gardins and the saints and servants of the most high mai at less'st at last , like the willows by the water-courses , grow up ; evn into him , in all things , who is the head of everi man and over all things , to the church which is his bodie : the fullness of him who filleth all in all , and who wil make good his great last testament-promiss of a doubl portion of his [a] spirit in a plentifull and powerful effusion thereof , in the later glorious * ministration , to † counsil and comfort , suppli and support the saincts , til the conspicuous apparence of his personal praesence : without which his praesence ( which can be no less , wheresoever it be , than spiritual ) no communions , ordinances , or ani extern administration can be effectual . let us all therfore look upon it as one main work of the daie to set faith at work on the promises , and be earnest with the father of spirits to send down a special unction from on high for the new spiriting of his peopl , e●n that other spirit which caleb had , seeing a commune spirit wil never carri them fully thorow in the work of their generation . let us al prai that the golden * pipes mai , more and more , empti their golden ill out of their selvs from the olive-tree and that thei , who desire and endevour to keep the commands of god and the testimonie of iesus , mai be anointed with the oil of gladnes in more abundant mensures . prai wee all that the spirit of glorie mai com down and rest among and upon us , as a refiner's fire to purifi us ( for our gold is dim and our fine gold changed ) considering , hee who hath the seven spirits is too visibly turned aside from our golden candlesticks , that so wee mai offer up pure offerings in truth of righteousnes and holiness , beeing renovated in the spirits of our minds , which mai be placent to the lord , as in the daies of old . prai wee all ( for i praefer it before preaching † in this our daie ) and set wee upon the ‖ gates of heavn with an holi violence knocking daie and night : for the devil is com down in great rage , wrath and violence throwing round about ( and that with grandest furie ) his fieri darts toward his catastrophe , or period : hee sadly foreseeing the short time hee hath to rant , or rage in . o tri wee all what power we have with the father of lights to set his power on work to shake the powers of darkness in this hour of tentation that is com upon all the dwellers upon earth and to help us in the discoverie of that now above years experienced master of the black art , transformed too often into the most dangerous white devil , yea , an angel of light , tho' disguising himself and setting his face in secret ( so the holi mother-toung ) to be then less'st in sight , when , without doubt , most at work ; that so hee mai soonest defile and safest beguile us and wee not aware of him , while wee shal ( like those mentioned in the [a] apocalyps ) be taken with the fine hair of the locusts which asscended out of the bottomless pit , that stung them as scorpions with their tails . o let the remembrancers of the lord , who loveth to be put in remembrance of the good thing [b] promised , make mention thereof before him , that the hyperpanonomous iesus the christ , the lord of righteousnes , the lord of lords , tzion's king and king of kings , mai be set upon this holi hill , that the heathen mai be his inhaeritance and the uttermost parts of the earth his possession ( taking to himself his great power and reign ) and put the government upon his shoulder and arise to shake the earth , yea and the heavens terribly once more for the introducing and setting up that kingdom which cannot be shaken and the things that shal remane , according as is prophecied [c] o when shal the sounding of the seventh angel be heard as the great voices in heaven , all the world over , sai-ing , the [d] kingdoms of this world are becom the kingdoms of the lord and of his christ and hee shal reign for ever , or into the ages of the ages . and how long , o lord holi and tru , shal the good old promisses , to be renewed in these later daies , rest unaccomplished ! oh when shal the saviours com upon mount zion [e] to judg the mount of esau and the kingdoms be the lord's and the lord rais up carpenters to break the horns that scatter iudah , so that no man can [f] lift up his head ; and put the honor upon his saincts , to expedite the iudgment , as it is [g] written , with a two-edged sword in their hands and the high praises of god in their mouths to giv blood to drink to the woman who is drunken with their blood and the martyrs of iesus , and destroi that great citie which reigneth over the kings of the earth , and overcom all his and their inimies in the blood of the [h] lamb , that so , at last , the loftiness and haughtiness of men beeing bowed down and made low , the lord alone [i] mai be exalted in his daie . here permitt mee , kind reader , to speak a word , or two , or mo , as to the parts and pietie , meekness and humilitie , conscience and judgment of this illuminated autor , specialy , as to forms and ceremonies and controversies . hee was then as far above all kinds of church-divisions , differences , or indifferences ( yet stil keeping the unitie of the spirit in the bond of peace ) as the light of the sun at middaie is above that of the glow-worm at midnight . for hee lived , specialy in his later years , wholey givn up to god. if at ani time hee discoursed , it was love , life , spirit ; and if hee proponed ani quaestions to ani , those were , ( to the best of mi information , and , when by him , of mi memorie ) alwaies heart-serching to tincture and quicken them , in lieu of heart-separating * quaeries to turmoil , or deaden them . hee walked with the best charitie at this daie ever when abroad , to provoac perpetuously to lov ' and good works and to visit som very sick souls , who lai languishing under spiritual consumptions , in the name of the lord. nor could hee be found without a bright purely discerning eie and a brave chois heart , not barely enlightned , but blessedly inflamed , beeing and living such a luminarie , as moved in a much higher and diviner orb than to mee ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) men haply wil giv credit : tho' the powers of the world to com fell somtimes wonderfully on him and wrought in him ( prai peruse and profoundly ponder his beloved of cor. v. to the . ) to such an elevation and clarification of his veri mortal bodie , when hee was fervent in the spirit of praier , that , i fear and therefore forbear to express , least it shold be reputed by som ( those principaly who despeir of atteining such perfections , or arriving at ani such hights theirselvs , so , consequently , are more readi to beleev it ) a sp●ritual romance : tho' i mi self have more than once been thereof an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , testis oculatus , * eie-witness . all this while now † where is the wonder ? to mee there is no more in it than the bubbling up in a quick-spring . it is true , where there is no stirring up of the grace of christ in ani , there the grace of christ wil never stirr up ani . fire that lieth covered under embers wil not rise , without beeing blown , into a flame . there is never ani exsultation of spirit , where there is no actuation of the graces of the spirit . o the incredibl intern exercitations and extern exertions of the veri visibl form of som persons ! thei are so divinely transformed ! o that i had the wings of a dove that i mought flee away , &c. cried st. david , a man after god's own heart and most like him , when hee was lifting up his all to god in hearti praiers and high praises . doth not the veri creature wait with an outstretched neck , or rather with the [a] head put forth , or thrust out for the manifestation of the sons of god ? and shal the sons of god theirselvs , whom the world knoweth not and whose life is hid with christ in god , neither have , nor doo ani thing extraordinari in themselvs , nor in the work the lord is carrieing on in the world ; which is high and heavenli , much above the world. it is very observabl in the dove , that it casteth its head this waie and that before it taketh its flight . but that which is reported by the humanists of oryx ( a kind of goat in aegypt ) is most remarquabl , that it is so affected with the fear of scorching heat at the rising of sirius , i. e. the dog-star , that it standeth with tears in the eies , as if it seemed to deprecate the intolerabl heat thereof , and to thirst with an unquenchabl desire for som humiditie and refreshing moisture from heaven . what , is there nothing wil make a man excellent above his nighbor ? yea sure , and that visibly too , if hee be righteous , or els solomon's [a] sight was not right . not so much as a gaietie in the looks of a godli man above another ? not a littl wisdom to make a sainct's face to shine a littl more than ordinarily is discerned : wisdom doth somtimes as it were magicly transfigure a man , as hath been found in experience ; hence not unlikely that topic proverb among the spaniards , there are two magicians in segura , * the one experience , the other wisdom . tho' i wel know italie is the school of prudence : for it is said , that whereas the french is wife after the fact , the dutch and english in the fact , the italian is wise before : but an englishman italionat is a devil incarnat . tru it is , yet it doth not appear what the sons of god shal be , shal it therefore at no time appear that such sons of god there be ? never , acknowledgedly , acting in the demonstration of the spirit and power ? what are becom of all the promises and prophecies concerning the later daie-glorie ? where is the shining forth of your good works , that men mai see those and glorifi your father who is in heavn ? is it not dreadfull for children of the daie to walk as dark lanterns ? nai wors , to put out their lights † within likewise , that thei mai not see themselvs ? wil not the lord god serch such , as with candles ? o arise yee sons and daughters of tzion , rows up your selvs and lift up your heads , for your redemption draweth nigh . a christian must be so alltogether , or not at all . hee must be throughly pure , the veri name of christ taken upon him , obligeth him against a * depraved conversation , hee must depart from iniquitie . up then and be dooing and let it be seen by som singular thing , which neither prophane , nor professor have don , or can doo . you ●gno who it was that asked this quaestion [b] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but som wicked one mai sai this looketh like the wisdom of those of zago [nm] who dunged the foot of the steepl ●o make it grow higher . here is enough of all conscience about puritie . it is known wel enough how the devil climbeth , b● the skirts of the vicar , up to the [hd] steepl . i could repli , — sed cynthius aurem vellit , ait motos melius componere fluctus . compose wee therefore our selvs , paus and make a stop , least an hue and crie com after us . forget not the beloved , that darling motto of sr. mathew hale , the greatest , most perfect and inimitabl patern of the eminentest virtue , deepest learning and most indefatigabl industrie the age praecedent , praesent , or subsequent hath , doth , or wil ( such ●s mi judgment and belief in the case , or point ) enjoied , afford , shew : whom to speak less of , were greatly ●o lessen him , and could not but be looked upon as such an heterodox paradox , as nothing but the basest of ignorance , envie , malice and ( that omnia in uno ) ●ngratitude to his name and memorie could be guil●i of , or durst adventure to be the autor , or promulgator of . pass by civily the digression , or ra●her pass it nobly into the archives , rolls , or re●ords of fame out of dear love to his du honor , who hath , so confessedly , surpassed all ; and having neither aequal , nor superior , by consent of all , ●ould merit no less titl than that ( which yet his ●reater humilitie voluntarily resigned ●o the best of maters and most clement and serene of princes ) viz. of ●he renowned lord chief iustice ( at less'st ) of england . but what 's becom of his beloved mott ? reader , albeit i know you had it not , yet know you too , i had not it forgot . no , no : engraven as it was on the head of his sta●f ; so impressed it was and is in the thoughts of mi head , sciz . festina lenté . a sai-ing mani of our hous-wives cannot , surely , abide ; and thei stick not to tell us as much very roundly , when thei rown in their maid's ears so frequently and ●iercely , what slow haste make yee ? yee are good , rarely good , to go on a deadman's errand . but stil the wisdom of this motto is , wil and must be great : whic● too mani witti men by the neglect thereof , too o● ten , to their no smal disgrace and detriment ha● found . thus canis festinans coecos parit catulos . n● more haste than good speed is sure good advise for qi nimiùm properat , seriùs absolvit . the curi●ous english of which i take to be that sai-ing , 〈◊〉 usual , of the great secretari walsingham at th● council-tabl , mi lords , stai a litl , and wee shal ●●●ner make an end . o! who knoweth the incon●●●niences and * mischiefs of † passion and praecip●tance . nai wee do sai too commonly of wit it se●● ‖ whither wilt thou ? how rare is it to have th● spoken of it , which was reported to have been , b● the ever memorabl sir henrie wotton , of the wit 〈◊〉 sir philip sidney , that it was the measure of [pc] c●●grui●ie . o vain , wild , pittifull , follifull , 〈◊〉 man ! how hardly art thou persuaded to be eas●● thi self , or constant to thi resolution , or serious● thi convers ! was it not somwhat , more than barel● a witti speech of him who said that men's acti●● were like notes of music , somtimes in spaces , somti●● in lines , somtimes above , somtimes below ; and seldom , 〈◊〉 never , streit , for ani long continuance . how do yo● reader , rellish this ? is there not harmonie in it but i mai here forget that of the sweet singer of our israel , holi mr. herbert , who in his templ hath given you the exact † picture of poor man's impotence , while hee telleth you how weak a thing is man , how far from power , beeing twentie several things , each several hour ! how sad then do wee all find all things at home , and truly not much better abroad . do wee not see the greatest are but in and out , and that too with their greatest , highest and best * favorites , who are no better than mere tenants at will. see wee not the brightest star twinkl ? yea the biggest , those of the first magnitude which wee judged to have been fixed in their glorie , to have faln wors than comets , most strangely and basely ? alvaro de luna whom don iuan king of castile so loved , admired and almost adored , that hee knew not how to advance high enuf : this favorit used so sai to them who wondered and stood agast , as it were , at his grandeurs ( or , as our foolish phrase is , fortunes ) iudg not of a building before it be finished . what is the meaning of that ? hee ( i dare not sai was murdered , but ) died by the hand of iustice. can you hold out , and your peace too , a littl longer , while i onely demand of you , if this , as a babbler did of ‖ aristotl , if his discours were not strange ? the philosopher said , no. so haply you mai repli but then , i fear , you mai com with a surreplie , ● hee did , sai-ing , but a man having feet ( giv me● leav to put in , and those two at libertie ) shold not gi● himself so much patience as to hear thee . sai you s● too ? then i have don ringing , the clapper ●gon , as , like it is , you wish these crotchets . well am apt to think yet , that you have som music , ( a● wel as i ) in you , gentl reader : which if it pro● so much as not to be out of tune while i shal b● strike one string ; i wil praeengage , that the clo● shal com off sweetly , con la bocca dolce , as the * italian waie and wording is . i shal put it into a kin● of vers , that you mai be the more kind to it , ●f less avers * from it . if i fail therein and it shol● fall out to be barely a bald rhythm ; however ● sir thomas more said to the poor poring scholar i● that known storie , now 't is somthing . now somthing hath , the proverb saith , som savo● nai somthing more , it hath somtimes a flavour . to high-gate in one's mouth , † one man did sai , from london ' tmought be carri'd . you cri away ; i wil : to th' crotchet came into mi crown , which i crave licence now to set it down . a scazon 't is , with which i mai be bold , of one more honorabl far than old ; ( yet older far than most ) and mi dear friend , but now deceased . now too i will end . and that with the music , which is worth the hearkning too . placere singuli● volam ; sed ut prosim . nec displicere metuam ; dummodo prosim . to mee't's above the music of the sph●rs , and hee , who hears it not , must want his ears : his taste too : for it doth outflavour wine . it is th' elixir , reader , make it thine . o! take , keep , use , ponder and prize each line : for , sure , in each there is a spirit divine . once , these a great divine's were : but now thine . thei 're great too , greater than i can divine . these to translate in t ' english i 've a mind ; but the translated left'em so behind : so i 'l be just to him ; to mee , prai , you be ‖ kind . allow mee to be a smal critic , ( i dare not aim at beeing an observator ) on the word * translated : evn til hee was not . so temperate was hee in all things , that i have heard him sai , hee was never sick in all his life ; and from this world , in soundnes of mind , memorie and senses , like another moses , hee went away ; tho' , by the waie , discoursing all along , divinely , to his very last minute ; and then this mighti man and as greatly meek did ( not di , shold i sai that shold i not li ? but ) fall asleep in iesus . tibi , domine ; qui velociter venis , amen . nae , veni , domine ! o com and feed all thi supplicants with the perpetuous influence of thi purest divinitie ! let thi heavenli highness sublime them to the zenith of thi dearest and nearest societie ; and here , evn now , not only raie , beam and warm them with thi ardors , flames and powers ; but likewise ensoul-spirit-heaven them in thiself . this all thi longing and humbl petitioners , at thi throne of grace , crave , beg , prai ; beseeching , that thou , who dwellest in love and art love , wold condesscend and caus vehement-divine love , thorowly , to penetrate , transmute and transfigure them into it s●lf ; yea further convince and convert ( if it mai consist with the good pleaceur of thi holi will ) all the rational powers of humane nature into a lov of that lov , which fullfilleth all thi commandments , as in heavn , evn so on earth . in the inter , let all thine , wheresoever dispersed , or howsoever distressed , understand and beleev , that it is their * strength , not to make haste , but to sit still , and see the salvation of god , and that it is no more in their power to ●hange kingdoms and governments , than the cours of the luminaries which are set in the blu visibl firm expans , the out-spread ; or to unhinge the positure of the whol created world. it is thou and thou onely , who art lord of lords and king of kings , the great and mighti one , who must doo these great and mighti things . it is iehovah aelohim the most high god , who reigneth in the kingdoms of men , and who soley is hee who giveth these to whom soever hee pleaceth , and who wil make all adam know , that all bold * rashnes carrieth certen ruine within it self ; but overcoming † patience it is which perfecteth both god's and man's works . amen . now i exspect mi reader to sai , let mee prai , to wit , that you wold no longer tantalize mee , but giv mee the favor of the great person 's name , who was so translated . doubtless i am not worthi him to name , but shold be counted worthi of great blame , to bring this person here to mee , while i , chius ad coum , venture to stand by : this needs must be a grand indignitie . but seeing for all this , need there is to get ou● of this lurking hole , and to com abroad with hi● name for his honor , which shold be sacred to everi serious soul ; as not beeing possibl to be spred abroad so much as his merits mai chalenge mo●● righteously ; therfore it wold be injustice to withhold him from you ani longer , to conceal hi● name by not answering to your quaerie , and complieing with your request . it was then the truly honor and , and it wil be as tru and right if i sai ( rebus sic stantibus caeterisque non paribus , which , i judg none wil gain-sai ) the most reverend father in god , or ( if that offend ani ) with god ( that is most sure ● ani be ) the most humbl lord and meek lord bishop sanderson , of happi memorie , more happi iudgment , and most happi life and death ; latel● put sorth by the elegant penn of an excellent english writer : who modestly acknowledgeth the bold undertaking , as beeing very unworthily inferior to the merits of that apostl of a bishop ( certenly so hee was , if ani such have been ) without ani adulation i speak the truth before god and i not , mi conscience likewise bearing mee witness in the holi spirit , * now seeing i have put mi conscience so to it , let mee put , too , this to conscience , and be so far his abetter ( for want of a better ) therein , as to conclude a better resolver thereof in all cases england never saw , never knew . whereupon i further venture ( and with all safetie ) to vouch that hee was the non-such casuist in all christendom , nemine , certè anglorum , contradicente . so great a master of right reason and sound iudgment was hee , which rendred him , without dispute , as inimitably judicious , so incomparably pretious to all posteritie : nor wil his works di , while worth shal liv . of which , i mean his written works , that i mai speak som few words , i humbly beg , in regard of our miserably and uncharitably divided and subdivided principles aud practices , but more particularly , of ceremonial controversies : which are so bandied about , like a ball , to and agen and make such a nois and racket in our nation . o the sad circumstances , sans ceremonèe , that wee are now in ! how strangely tho' are wee converted into wolvs ( which are far wors than sheep , or yet dogs ) and that about the veri worship of god! monstrum * horrendum ! o the metamorphosis of our manners ! o the metempschosis of our souls ! it is not a mere acatastasis of our minds that marreth all the beutie and glorie of our religion and nation . mai wee not lamentably fear an ichabod ? mai i proov , i prai god , a pseudoprophet . but yee best of professors , tell mee truly what you think , is not god going about to take away his glorie , grace , euangelie , spirit and all with him ? what said herbert long agoe ? religion stood on its tiptoe : hee did mistake : mai i do so ? o yee professors , can i have ani hopes that yee wil hinder his departure from our land ? mai hee not go fast and far away for all you ? why ? who , or what staieth him , sai yee , save yourselvs ? i tell you , truly , his dear hidden littl ones who cri greatly after him daie and night . an handfull it is , as it were , of wrastling saincts , who have been so spiritualy cunning that thei have got within him and hold him ( with reverence and humilitie be it spoken upon the in-turn ) and wil not let him go , but there keep him . els were hee got loos , wo to you and us all . how wold hee lai about ? and what a deal hand the living lord hath , where hee striketh , let heaven , earth and hell trembl to think . but blessed be god there are som few , to whom hee hath said , concerning the work of mi hands co●mand yee mee , and these hold him to his word , an● that so , til hee is readi to cri out , as of old to israel ( quondam iacob ) let me (a) go : as if hee shold have said , i never met with such a fellow in ● mi life . what is thi * name ? so that of god to moses , let mee alone , as if the hands of omnipotence were held : all which holding of god allmightie's hands is but by lifting , purely , up o●● eies , hearts and hands to him our father , who in the heavens . surely so did sanderson † , abo●● ( whom for singular honor's sake i singly now name ) before hee desscended into the sand to wrastl wit● his dissenting brethren about religious co●cerns , church-ceremonies so controverted , that up●n the hypothesis ( for so i wold be understood that ●here be things adiaphorous in the church , or churches , * if christ hath ani more than one ) san●erson , i sai , hath , thro' god's blessing upon his ●●udious and pious wrastlings , without controver●●e ( as that great is the mysterie of godliness ) most dia●hanously , perspicuously , no less clearly ( unless ●oecis , mai i sai , auribus & mente ? ) than the sun-beams upon a wall of crystall ; if not as transpa●ently , as the streets of the new ierusalem , cleared , ●lustrated and adjudged that cloudi gloomi moot●ase , or point , that perplexed aenigma , that a●han of our israel , or rather abaddon and most ●ertenly church-confounding controversie ( for i ●an call it no other ) while it so continueth , as dan●erously ( the devil knoweth it doth and ●hereat joieth ) ●preading like a leprosie and eating as a gangraen 〈◊〉 and cancer , and wil infallibly and inevitably de●our and destroi ( but so wil it not be in god's holi mountain ) without the opportune interposition of ●rudent indulgence , mutuous toleration and grand ●oderation ; or , what is not over so much , as up●● all god's works , evn his ( unesxpected , undeserv●d , tho' i trust , not undesired and unbegged ) mercie , ●oth root and branch , us and our , as in a daie , ●ur name and place beeing taken away , to the dicite io paean , & io bis dicite paean of them , whom none of us can be ani such ignora●us , as not apparently at this time of daie to ken , ●s wel as their crueltie and fraud ; which god of the same his immens * mercie , infinit love , and for the sake of his own son and name avert ; amen and amen . and let both the king ( who (k) repraesenteth god ) and the parlement ( who (l) repr●senteth the peopl ) sai amen ; and whom that the all-wise , allmighti and most mercifull god mai salvifi , fortifi and grandifi ; sanctifi , tranquillisi and felicifi ( if it mai stand with the good pleaceur of his wil● heartily praieth the poor praefacer . but now tho● late ( yet better late than never , so the proverb ) to the second quaestion , sciz . why , or what n●● have wee to expose to public view these arcanums , o● mysteries of the archetypous globe , original world● principl of aeternitie , &c. answ. it was , among other , for these reasons grounds , persuasives , motives , or , if you pleace inductives and incentives . first , hee did suppose and humbly conceiv th● the holi spirit of god did not communicate wit● him , and revele to him these highest mysteries fo● his own knowledg and proper satisfaction . next and in sequel hee looked at this tresau● as a talent given to him and entrusted with hi● not to wrap it up in a napkin ( as the deservedly ●proved † slothfull servant did his ) but to put it out 〈◊〉 his master's use . quite contrari to the principl● practices and custom of selfi men . add to these , his generous ‖ benignitie wold not allow him to engross to himself , or envi to other of his own make , specialy his countri-men , these purely * pleasant sensations , glorious introversions and divinely tru intellections of his mind , which hee could not but conclude to be serviceabl in som waie , or other , of spiritual instruction , improv , advance , or use . nor is the burning fire of charitie ( or rather divine love that centred in his heart ) to be buried ( neither indeed could it be ) under the ashes of oblivion , or secrecie : which never seeking it self but the good and benefit ( & quod bene fit bis fit ) of his nighbor , extorted these from him by mani , manifold and those very great , strong , restless and importunate impulses : which , without manifest disobedience to the heavenli visions and revelations , could not be repulsed , resisted , or refused . besides , or rather persuant to what is already urged , the publication was for the sake of his school-fellows ( as hee was wont to word it ) who were , or are , wold , or shold be taken up into this same high-school , and taught the same lessons ( most proper to the daie ) by the same school-master : that so thei ( principaly the more cautiously curious ; spiritualy ambitious and sacredly inquisitiv of and among them ) mought be gratified and satisfied in viewing ( thro' this purely pellucid medium ) the † coelestial fabric frame and most inward work in the veri spring everi wheel within a wheel , yea everi the minutest movement thereof , and be therby infinitly co●firmed by these exarations of his penn and em●●nations ( as i mai sai ) of his divinely tinctured sp●●rit ; as those reciprocously ratified by these test●●monies : not that i wold have the mind of ani i●●genious and spiritual indagator blindly acquiescei● ani assertions , or conclusions neither arising upo● principles of faith , nor from necessari praemilles but praeserv his opinion and particular persuasio● as indeed hee cannot well omitt , or decline the t●●king this mi caution and counsil . moreover , hee allowed the printing and publi●●●ing of these writings , that there mought be e●●stant a characteristic , an appropriate and disti●●guishing character , in truth and in veri deed , of i●●maculate divinitie , by demonstration , as it 〈◊〉 and likewise praelibation ; as an † antipast , or giving a foretaste to the universities ( from w●●● hee had his doctorate , tho' hee took few of these degr●● there ) and ( had these been in all languages ) to t●● univers it self , as of the certentie , soliditie a●● sublimitie of the mysteries and powers of the 〈◊〉 vine magia , so of that vastly grand and verily i●●compatibl ( i had almost added yet incredibl ) differe●● and dis●inction twixt the rational and intellectu●● power , or facultie , the apprehension and co●●prehension in men and saincts , in order and ●●●dence to and toward their beeing filled (a) with , or into , all the fullness of god , thro' the love of god in christ ( which passeth knowledg ) shed abroad in their hearts , by the holi spirit which is given to them . surely , wee do not know by ani other means that wee are the children of god , but becaus god sealeth unto our (b) heart , by his spirit , our adoption of us out of free grace , and wee by faith receiv the assured pledges of him given in christ's love : for tho' everi beleever hath the testimonie of his faith from his works , yet it cometh à posteriori probatione , from a later , or secondari proof in stead , or place of a sign . it is only an addition , or inferior help for a prop to faith , not for a foundation to lean on . tru it is , everi one mai be confirmed and assured in their calling by their sober , righteous and godli life : but how ? as a proof , not from the caus , but from the sign , or effect : the assurance of faith doth wholey rest and reside in the grace of christ. evn in nature children do not first com to know their parents , either by their love to their brethren , or ●y their obedience to their parents , but from their parents lov desscending on them . so wee read in (c) holi writ , and so it is , that wee loved him , becaus hee first loved us . let men boast of their mighti reasonings , their close deductions , their strong-●inked consequences and their elaborate demon●trations , made out by the most metaphysicous divines , in * religion ; when thei have don all ●o justifi themselvs ( as a late writer rarely ) in a cautious advance toward heaven , thei wil find , that the best divinitie consisteth in the vnions of love 〈◊〉 wonder ; that there are such doxologies , transsce●ding reason's reach , as mai be dignified with th● title of faith's triumphs ; such eucharistic 〈◊〉 theologic enlargements and exspatiations in th● heart and spirit , springing and arising and exsu●ing from the wondrous affection of love , acco●panied with that immuculate and ineffabl ioie , as no● can signi●i , or hint ; none can beleev , or concei● but those who have felt and enjoied that beatifi● [d] experience : which is only inferior to , or only le●● in , som degrees of beeing , that , which wee cal● heaven . that the capacitie of reason is much la●ger than that of sens , i cannot but concede : 〈◊〉 that the largeness of the will and affections , wh● are in it , farr surmounteth reason , i cannot li●●wise but confess . wherfore els , i prai , hath go● required that our desire and love of him shold 〈◊〉 more complete and perfect than our knowledg 〈◊〉 him ? are wee not obliged by the express co●●mand of god hisself to entertein and imbrace 〈◊〉 perfections with the closest adhaesion of heart 〈◊〉 soul ? albeit those wee can apprehend only wit● partial and rather a lax aenigmatic , than strict so enti●ic knowledg . of the two i shold rather praefer in●gination , than ratiocination in discourses co●●cerning divine subjects ; the former beeing , con●●●sedly , the spring and engine of the affectio● thro' its nobl suppli-ing reason by raised and ●●●gurativ adumbrations and its admirabl affordi●● all those agreeabl illustrations , which serv to ki●● it into vaster conceptions , to sweeten the severi●● of it , and then beutifi it with all those allurements and adornments which fairly and e●fectualy ( and that not unusualy ) recommend a cold , dead speculation to a warm , liveli affection . and this is properly and totaly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , opus , work of the imagination , when it hath warily received and enterteined the veritie and dignitie of its object from a superior facultie . nor can it but be so , in strictness of proprietie , allowed ; and not only reason and iudgment , ( which all permitt , conclude and approve ) but imagination and phansie , the meanest and most trivial power of man's soul , likewise : seeing evn the [e] meteors are called upon , as wel as the [e] firmament , ( as is finely by one noted and observed ) to prais the lord. nai more , phantasie mai be , and , under a good menage , mostly , is , an admirabl organ and incomparabl incentiv of heavenli prais and divine adoration : in like manner as the omnipotent iehovah aelohim deemed it most fit to choos [f] the rainbow ( that circl of phantastic colors , as one called it ) for the symbol ( shal i not sai ●he sacrament ? ) of his darling attribute ( if at●ributes be not more properly god , than in god ) namely mercie . nai , i heard one sai , that the strength and vehemence of imagination , phantasie , or phan'sie wil , somtimes , carri forth the reason and iudgment to make new worlds of discoveries , excite both to take such circuits and travels in the contemplation of aeternal entities , til the veri soul is readi to be vertiginous , to swim and grow giddi , and the speculation turneth almost apoplexie . yea further , actuate the rational power beyond its praesent order , without ani illusive phana●icism , &c. to a tast and immature anticipation of unproportioned knowledg : yet stil with this proviso , that the intellectual and rational power and facultie are far from beeing the same . deig●● therfore to take notice that the intellectual * knowledg is only learned from the spirit of the mind 〈◊〉 man , standing in the centre , beeing then only an● there purely receptiv and divinely scient , ( what 〈◊〉 i sai sentient ? ) of the supercoelestial things the●●selvs . whereas the rational , which the confounding iesuit wold make the pure religionist beleev to b● mechanism ( the diana of this inquisitiv age ) and th● whole encyclopoede of arts and sciences but 〈◊〉 brisk circulation of the blood , and all thinking an● reasoning power a mere local motion , and that to● tumultuous ; hee notwithstanding wel knowing 〈◊〉 to be most admirably rare in its due place ( which 〈◊〉 doth as wel , too , make use of ) and without whic● and the exercise therof a man is below the bea●● that perisheth ; yet ( for all this ) i sai the ratio●● speaketh , writeth and acteth from its rolling suggestions , cogitations , conceptions , motions , 〈◊〉 shut out of the centre † . finaly , these intern manifestations are ma●● out and put forth to public use and perusal , for t●● vindicating and asserting truth , and for period●zing , or putting an end , in fair probabilitie h●●●ever , to the several , otherwise endless , altercations , disputations and dubitations of , in and about mystic theologie ; as mai most clearly appear to the diligent , judicious and spiritualy illuminated peruser of the same . hee having set before his eies , one of the first and fairest objects , deserving to be set in letters of gold and engraven upon all our minds and spirits , as with the point of a diamant . for here hee maketh and giveth a diaphanous manifesto and perspicuous demonstration ( and you wil not , i dare sai , nobl and christian reasoner and reader , deni , or gain-sai that it is à priori ) evn from supersensual sight and intellectual vision ; which amounteth to littl less than a divine apocalyps , or ( style it what you pleace ) revelation , manifestation , inspiration , communication , certification , declaration , notifica●ion , or , if you wil , information , that there ever was , and now is and wil be an original and aeternal globe , or world , which did exist before aeternal nature ( here i had need as i do indeed , heartily prai you not to be impatient , nor out of good humor by reason of ( no reason for , you wil sai ) this startling epithete , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ! seeing the following pages wil make it , as you wil find , fairly co-incident with nature ) and all her pure forms , powers and properties ; so in sequel , anteceding ( that is more strange than all the rest you mai repli ; nai , i beleev , wil : so i must admitt , or however permitt you in this most wonderfull point , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) i revert and , as above , averr it , i. e. by consequence , praeceding all other worlds , globes , centers and creations whatsoever . hee furthermore declareth ( as it is made apparent by this tract ) that the spirit and soul are two distinct essences , the former beeing of a more sublime origination , or ( as wee vulgarly ) of an higher descent . is it not so ? why ? do not the golden rules delivered by antient philosophers seem to set forth as much ? how came those famous lights of wisdom set up almost all the world over ? nai , what issue is there of the pretious dictates of our gracious saviour and his holi apostls who spake as never man , or mere so●●● spake ? nai , what becometh of the image of g●● impressed on man at the first , and wherein ( setti●● the angels apart ) hee excelleth the whol creation● nb. when the holi iesus , the christ of god , vouchsafed and condescended to be conversant among men , hee made it his chief work ( what christia● wil be against the ensuing truth ? ) to improve the mind and spirit of man farr above the hight of the soul's reason : and wee are so farr from conforming to our blessed lord's cours , as reason it self , if 〈◊〉 sens almost , is yet too sublime for us : except so●● few who apparent rari nantes in gurgite vasto . ( as the poet singeth ) bravely looking up and beari●● up their heads in this universal sinking towar● ( and i prai god it mai go down not wofully further , ●● dolefully deeper than ) the profundities of [a] sh●● out of which som are saved . com along with me● kind reader , if thou be not quite tired , and ma●● use of the strongest legs , of thi reason , nai exercis● the brains of it , yea let the head and crown of 〈◊〉 asscend to that of [b] aeternitie ( leaving farr below , those effects of curiositie and accidental emergences , the arts and sciences † liberal , falsly so called and highest natural philosophie too , upon which the great diana of this mechanic age , h. e. natural theologie is reared , buoied , hoisted , built up ) and let thi reason , i sai , soar aloft , evn , if possibl , up to aeternitie , beeing environed with time ( as it is a part of that prius and posterius without which the beginning and end of ani beeing cannot be conceived to be , not as it is defined the measure of motion , which had a beginning ) on that foundation ; that of an aetern beeing [c] of beeings ( nothing beeing abl to make it self ) reason existeth , subsisteth , standeth , buildeth and finisheth , i mean concludeth , that aeternitie it self is : but * what it is , the imbecillitie of ani rational facultie is such as it cannot possibly comprehend , i. e. how ani thing shold have beeing without beginning and ending ; yet such a beeing there must be , or no god there must , or can be , and where now wil reason be ? i fancie ( and you know what hath been written already of phansie ) that reason , notwithstanding all the sublimitie and vivacitie phansie can afford , or give to it in all its best conceptions , like a sorri-silli guide , doth but lead mee with confidence and leav mee in confusion in a dull dark labyrinth , or maze , in a maeandrous passage , or place . hence evn the most metaphysic subtilissimoes after that thei have fatigated , or quite tired and wearied ( and but worsted ) themselvs with their divisions and subdivisions , i must affirm , thei have not arrived at so much of immodestie , as to make reason the adaequate measure of * truth , but do ultimately resolv it into a conformitie with the divine intellect , which a plat●nist wold after this manner ( as one more excellently expresseth and exactly humoreth , than that ut supri lateiné ) by waie of an exegemátic character , thus● that there is an aeternal mind that comprehendeth th● intelligibl natures , species and ideas of all things , whether actualy existing , or possibly only , and that comprehendeth it self and all the extent of its own power , ●●gether with an exemplar , platform , of the wh●● world , according to which hèe produced the sam● . what of all this ? why dato & concesso , the praemisses granted and allowed , yet stil the conclusion wil● and must be , in spite of all our reason , assisted with the clearest imagination , wee are no less in the dark : for unless notice be vouchsafed to us by the aeternal mind of what is conformabl to his infallibl and infinit intellect , there wil be littl , or no certentie of truth obteined by us . such is the peculiar province of revelation which is the tru ( or praetended ) foundation stil of all knowledg whatsoever . moreover , it hath all the benefit of philosophie and natural religion's light in its best progress of reasoning , in its highest zenith , exaltation , elevation , sublimation and acme ( to be silent as to a further and unfailing ratification from divine testimonie and the transscendence of the objects , proper quarto modo to an apocalypsie , which giveth it freer admission and maketh a more solid , valid and durabl impression upon our intellect : tho' wee acknowledg , when all is don , how magnificously soever wee † bragg and vapor and taper of our reason , or faith , intellect , intelligibl ideas and aeternal verities , these wil never conduct us to enter into paradise , or our master 's joie ; but only as these are conjoined with our * affections , which commix , co-incide and as it were identifi with that grandest and divinest mysterie of love , sciz . god made flesh : which gave ( as one superexcellently ) the angels new anthems , a new scaene of knowledg and consequently a new heven . so much , if not too much , of the distinction of these powers , and of that refined one of soul and spirit in man , i sai man , who certenly is more , than is conteined in that old definition animal rationale , if hee were no more than animans intellectuale ; tho' were i worthi to define him it shold be rather by religiosum than by either , or both mentioned . nai , seriously thinking , considering and ruminating of the rarities and merits of his creation by iehovah aelohim , who breathed into his nostrils [a] the breath of lifes , and who , as the father of spirits formeth that in man , i can scarce forbear calling him animal divinum ; tho' i be not such an animal , without the facultie to think , nai , and to foresee this definition deemed , forthwith , by the acute as unphilosophi● ; yea the terms doomed , o● however if not so adjudged , yet ( to speak favorably ) impleaded , as carri-ing in their veri bowels a self-duelling , by som : chiefly those , who have b● great labors procured unto themselvs a deep-read● confusion of thought . let mee complete this paragraph with the three constituent parts of man according to the apostl's philosophie , or iudgment in that praier of his where mention is made of bodie , soul and spirit ; which spirit , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [b] what it signi●ieth in the new covenant , or * testament , the places at the bottom , and mani mo , do tell . but to interpret it , as most do , by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the graces of the h. spirit , wold make the apostl's praier so impertinent , improper , strange , if not ridiculous , unless those graces had at ani been found blame-worthi , that i cannot but appear most exceedingly blameabl miself , shold i add one word to contra-argue it . however let mee add the following words tending toward the conclusion of this prodigiously prolix and strange sort of a praeface , viz. that seeing the architypous globe , or original beeing is the basis and foundation as wel of aeternal nature ( to use you a littl to the term that you mai be the less terribl against it ) as of all other essences , globes , worlds , producted , educted , or brought forth out of the womb of pure nature supranominated , wee have therfore , first of all , made known ( as is fit and order requireth ) the primari world of all worlds . next to it nature ( an empti name to som , i know , and wors ) then the angelic world , had wee not been praevented and obstructed by the pertinacie and ( i wil not add ) perfidie of one person : who hath not onely not complied with the fair desires of the living ( which is disobliging and disingenuous ) but contradicted ( which is fouly ominous ) finaly frustrated , i fear to sai ( that wold be dreadfully dangerous ) the veri will of the * `Ο ΜΑΚΑΡΙΤΗΣ , `Ο ' ΕΝ ' ΑΓΙΟΙΣ . with whom and whose writings i have altogether don , after i shal have told thee , candid lector , that this spiritual man , as hee cared not to be counted prolix ( which hath made mee the longer and the more to imitate him ) provided , hee could profit but ani person : tho' with repetition upon repetition ( which to captious , or curious critics , i am no such novice , or idiot , as not to ●gno to be very nauseous ) so neither sought hee the prais of men , which hee was far above : albeit i , like an ambitious and praesumtuous friend and free-willer , have made an offering in this pitteous prae●ace to the memorie of his pretious name : which wil rise higher and shine brighter , more and more ( for , so , [a] the path of the righteous is as the shining light that shineth more and more unto the perfect daie ) tho' to those who love darkness , abominably ; and to moles , bats and owls , invisibly . to procede , as hee wrote not ani uncouth , much less , untrue things ; so hee slighted censures , as much as ani thing : ( fit only like * charcoal-sparks , to affrig●● children ) hee never concerning himself at all , as to ani thing , men shold unworthily * sai , or satyricl● write against what hee had surely found and sweetly felt . take therfore now i do mi fair leav of him , who beeing raised on high ( above the god of th● world ( or age rather ) which blindeth the minds of them who beleev not , least the light , &c. as the apostl goeth on ) and placed near the regal throne of the most high ( evn when here ( hear ye this all y● wonderers ) hee knew and saw , that there was a spirit in man , when illuminated by the spirit of go● ( the father of lights and spirits ) which is abl to serch , find , feel , apprehend and comprehend what words cannot utter , and so transscendently above ani things in this book written by him . the more interior portraicture of whom could only be drawn by himself , not by ani other pencill ; how much less then by mi penn ? nai it is far from beeing drawn by , tho' possibly designed & as it were in the outlines on and in these tabls of his own heart , the praesent papyrs : therefore no exact lineaments can be here exspected . leav likewise here i do the issue and success to the benediction of the holi , good and gracious , the immortal , invisibl , aeternal and only wise spirit , who reveled these deep things to him , and made him and mee willing to impart the same spiritualities [c] for , as is hoped , the service and benefit of mani , the consolation and confirmation of som few , the confutation , redargution and conviction of unbeleevers , ill-beleevers and † ill-livers , and for the rectification and illumination of the base mesprisions of most , and dark conceptions of mo ; who have other ideas and apprehensions , than do , without doubt , becom the only true , semper eadem , sempitern ever-adorabl and super-benedict tri-une deitie . for ( as one excellently and admirably ) that man doth but beli god , in plain english , when god is said , or thought to be all things , those things , or like ani thing men , or angels can imagine : it beeing alltogether unproblematic and without the less'st shadow of scrupl , and mai wel be accounted as an axiom ( if not spoken as the [d] oracls of god ) that hee belieth god , who speaketh falsly of god , and truly ( wil that word here pass ? ) so hee doth , who saith more , or less than the truth . in which as it is [e] in iesus the christ , our high-priest , prophet , king and iudg ; so am i ( and in the faith and lov that is in him ) tho' the veri off-scouring of the whol creation , so consequently most unworthi of the name of your friend , acquaintante , or compatriot , yet cannot but subscribe miself to be , dear christian reader , your's , as your self , and your own soul * e h. mamp . the author to the reader . iudicious reader . so i would have you to be . read , then waigh and seriously consider what you read , and then judg , and then reject what thou dost not like . but yet not rashly condemn what thou in thy present state cannest not comprehend . let it ly by thee , it may bee better understood in another state. because the authour's philosophy proceeds , note sha● , from the center , and not from others . and so writes in an unknown way and unusuall method . and therefore at first reading the stile and the expressions of it may seeme somthing unpleasant ; but let patience be thy companion to carry thee in reading it , from the beginning to the end , and then the bitterness and harshness of it may be turned into a sweet pleasantness , and may cause a delight in your reading it over the second time . i onely court your appetite to read it over with judgment , and then judg what you please . i write not to gain disciples , nor to make a sect or partie , nor to make divisions in the world. there are too many sects , schisms , and divisions in the world already ; but onely to declare the interest of truth , who is able to preserve herself from all the falsities of this present age . therefore do not blinde your own minde with prejudices before you read , for how then should you understand , or perceive what you read ? so i rest yours , in the love of iesu● i p md. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . page xiii . line . read hewet . p. xiv . l. . for both , even . p. xviii . l. . for them , thei . p. xxxi . l. . read man's . p. xl . l. . joie . p. xlii . l. . seemeth . l. . persecutions . l. . non intelligatur . penult . ità . p. xliv . l. . by a● p. liv . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. lx . . soberness . p. lxvii . l. . abstractedly . p. lxxv . l. . his holi . what further , reader , you amiss mai find . as like enough you mai , if that you mind ; prai l●t your penn amend . sir , be so kind . a post-script from the praefacer to the peruser . as i have been humbly bold before the throne of grace to praefer som few petitions to the king of kings , of saincts , and the only sovereign of men and angels ( as you mai see afore , and elswhere i● two smal * piec●● of mine , peradventure not unworthi of your perusal ) so now here agen i praesent to your hearts the flaming ardors of a great soul , who panted after god ( david like ) after the living god ( as the hart braieth after the waters ) and was most vehemently earnest , when in the bodie , with the god of grace , peace and truth , beseeching and beseeching that hee wold forthwith [q] ( if so his blessed will were ) break up the fountains of the great depths of spiritual knowledg , coelestial understanding and divine wisdom ( yet greatly sealed up ) both in his word and works , before men and saincts ; principaly those heavenly heroic persons , who loved the truth at a better rate and higher value than to † fear the shame of beeing reckoned and counted erroneous for the ‖ profession of it , that , once more , the waters of life ( which hee thirsted after , here , unsquenchably ) mought gush out exceedingly and flow forth abundantly for the watering and refreshing the driparched-scorched-barren root of the world round about . then shal all mesprisions and whatsoever is amiss be for ever drowned , as with a divine deluge : which yet too much and too high are kept aloft , swimming in too-too mani of our best heads . dear reader , whosoever you mai be , i verily beleev that shold you pleace to lai the same ear of conscientious unpraejudicateness as close to the voice of these mysteries as i did , and then hearken ; you wold hear it , as wel deliciously harmonizing and ravishing , as distinctly admonishing and advising you , evn to steer the same cours of thoughts with miself . nevertheless i cannot , courteous reader , ( let me have , i prai , mi wonted freedom in delivering plainly , if not prudently , or placently , mi opinion ) i sai , i cannot praevale with mi self to becom a counseller to you to advise you , as yet , to drink of these aquas vitae coelestes : except and with this proviso , that you draw , with mee , the same , from the veri same fountain : yea drink and eat and sleep too ( as was said of one ) aeternal life . that you mai not be startled at the sound of these words , deign to view and review the words of the holi iesus , and ruminate upon the reason , why our lord ( who was so meek and lowli in heart ) rather reproved , than received that good ( i shold have called it ) salutation , or salutation of good ( in that titl of dignitie dearly merited ) which hee bestowed on him , matt. xix . . wel. this i must openly confess , namely , miself to have been built up in the belief , wherein i formerly was ; which as it was , thro' grace , gradualy obteined : so by this master-builder greatly advanced : who likewise aequaly with ( i shold sai farr more excellently than ) miself forsook his most familiar and best friends ( not prostituting the nobilitie of his spirit i● the waie of his iudgment ) and not only those , but one particular and principal darling ( more dear and ne●● than all the above-named ) evn his own veri self . everi one therfore ought ( with no smal submission i spea● it ) who shal be his reader , to be veri kind , courteous , favorabl , compassionat , tender-hearted and most christianly loving to him in his name and memorie , & that without ani nabalism , or dissimulation , yea as far as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mai , can , or wil extend : according to the direction and injunction of iehovah aelohim i● holi writ . i can assure you , candid praelector , the autor was * so to all : then why cannot you at , less'st 〈◊〉 such an one ? i conclude with that distich of dea● donn , and two , or three mo , and then i have don . thei who to lords do write rewards to get , are thei not like singers at doors for meat ? and i who write , ' caus all do write , have stil that plea for writing , and for writing ill . why shold malfido then look now so grim ? sure , proximus postremus is , with him . — vt ameris amabilis esto . sic p. ovid. naso . est etenim magnes magnus amoris amor . haec omnibus obtulit e h. mamp . aliàs , drawde rekooh an explanation of the scheme of the eight worlds , gl●● centers , and ●heir scituation . the letter a affordeth the view of the arch●● globe or world which is the first and contei● the other in its circumference ; as the figure monstrateth . b wold have you b●hold eternal nature ; whose 〈◊〉 see , doth enclose all the worlds . c carrieth you to the angelical world. d declareth the dark fire-world . e entreth you into the fire-light-world . f pointeth forth the light-fire-world . g giveth you the sight of the four elementarie-worl● h holdeth out the light fireless-world . we may further observ from this figure that 〈◊〉 worlds , or principles , are comprehended in the first 〈◊〉 is the eternal world ; becaus it is the first of all worlds , teining all , it self conteined of none , and the beg●● and e●d of all worlds , principles , and creations . another thing to be observed is that e●ernal natur●● is the second world , and doth contein worlds in its en● as was before mentioned ; which are scituated in the order in which they were produced . . the angelic●l● next the dark-world , then the fire-light-world , in the●● place paradise or the ligh●-fire-world , in the fifth 〈◊〉 outward visible four elemental-world , and in the sixt● last place the ligh●-fireless-world . finally we are to take notice of a thing which ca●● expressed in this figure which is the penetration 〈◊〉 worlds one through another , without mixing with one ther. thus the eternal world passeth through all the 〈◊〉 which it comprehends within its circumference ; for els 〈◊〉 who fills this world and dwells in it , could not be an ●●s●lent , omnipotent and omnipraesent god : for as go● seth through all , so doth this world which in good and sense may be called the body of god. so llkewise doth nal nature pass through and penetrate the six worlds , 〈◊〉 are conteined in its circumference : besides every o● the six do penetrate one another ; yet without mixi●● one another , as being each of them a distinct center , 〈◊〉 and principle . thus much shall suffice to have spoken in general co●●ning the import of this scheme , tho this book explain's two of the globes , worlds , principles , &c. the archetypal a globe the introduction . this first treatise is concerning these four general heads . the first is , what is god in the primary being of himself before the globe of eternity was in existency ? the second is , what is god in the original ●eing of himself , in the globe of eternity , be●●re eternal nature was in being ? the third is , what is pure eternal nature ●ith all her working forms , elements , princi●les and inseparable essences ? the fourth is , what is god in pure eternal ●ature's essence ? all these four particulars are handled in or●er to a second treatise , which is to speak of those many particular and distinct principle which were extracted out of the eternal prin●ciple of pure nature ; according to iacob beb●me's philosophical hypotheses and his the●●logical maxims , in order to take off that vail obscurity , that seems to spread it self over a● through all his deep and mystical writings . the first head. what god is before the globe of eternity . the subject of this chapter is , what god is in the primary and original being of himself , before the globe of eternity did exist . quest. if you ask me , what this god is , that was before the globe of eternity was brought into manifestation ? answ. i answer , that by god in this place i understand the spirit of eternity himself , as he is an eternal unity and simplicity . but what this eternal unity and simplicity of himself is , who can tell but himself , it being unknowable to any besides himself . for no creature can comprehend an infinite , unsearchable and incomprehensible creator : therefore none can know what the spirit of eternity is , out of the globe of eternity , but himself alone . the first manifestation of himself is in the globe of eternity , there he first becomes knowable to intellectual creatures : but without and beyond it , he is as a nothing to all created understandings , being hid and wrapt up in his own unsearchable mystery . wherefore we conclude , that god considered , as existing before the globe of eternity , is absolutely unknowable to all creatures ; and this leads me to the second head or particular which is handled in the next following chapter . the second head , which makes the second part of this treatise . what god is in the primary , and original being of himself , in the globe of eternity , before eternal nature's principle was in being . if you ask me what god is , as he exists in the globe of eternity , without and before eternal nature's principle ? i must , before i come to give you a more particular answer to this query advise you , that the knowledge of god as he exists in the globe of eternity , without eternal nature , is a very deep and mystical knowledge , though it is true withall , that in the globe of eternity god is much more knowable , than without it in the solitary abstracted being of himself , for so he is altogether unknowable and incomprehensible . having premised this , i now come to answer the foregoing question by explaining these two following particulars , viz. . what god is , with relation to the globe of eternity . . what the globe of eternity is , wherein god , the spirit of eternity , doth manifest himself . which particulars i intend to make the subject matters of two chapters , which are to make up this second part . chap. i. concerning what god is , in relation to his existence in the globe of eternity . the deity existing in the globe of eternity is nothing else but , first , a spirit of eternity ; and this spirit of eternity is an uncreated essence : for he could not be a spirit , without being an essence , and were not he uncreated , he could not be the spirit of eternity . secondly , again the spirit of eternity , or god , as he ●s an uncreated essence , so he exists and subsists in himself and from himself ; for there is nothing before him or above him , from whence he might receive his being ; ●nd if there was , he c●●ld not be god ; for the notion of a god ( in the sence in which it is here taken ) im●lie a first original being or existence , that is before ●nd gives existence to all other beings , being himself ●ndependent of them all . and therefore it is , that god ●●yles himself the alpha and omega , the beginning and ●he end , the first and the last . therefore we must ●onclude that all worlds and all creatures derive their ●eing from this spirit of eternity , and consequently ●hat the globe of eternity , or eternal world , hath its ●xistence from him ; since there is nothing can be ex●epted from being the effect of this universal , all-com●rehending cause . this the scripture doth often in●ulcate to us , iohn . by him all things are made , and ●ithout him nothing was made . and again , col. . . all things were created by him and for him . now if this ●e so , it follows that the eternal world or globe of ●ternity was also created by him . and as the spirit ●f eternity , is the creator of the globe of eternity ; ●o by consequence he must be supposed to be before it , as the cause is before the effect , which neither may , no● can be confounded together . in the third place● i say that the spirit of eternity is the essence of all essences , and the cause of a causes . for this spirit of eternity is the one only tru● god , from whom all other beings do at first deriv● their being , and in and by whom they are continued i● their subsistence ; neither could he otherwise be the fir●● and the last , the beginning and end of all things . lastly , the spirit of eternity , is an eternal , incom●prehensible , and unmeasurable unity . now this et●●nal unity is nothing else but pure deity , and pur● deity is an eternal unity : for as an unity is the begi●●ning of all numbers ; so is this eternal unity the b●●ginning of all beings . now if god be an etern●● unity , it follows , that there can be no more than o●● god , because a plurality of gods would destroy t●● nature of unity . besides if t●●re were a plurality ●● gods , there must be supposed to be many firsts a●● many beginnings , and so the one only god , the sp●●rit of eternity , could not be this alpha , or first a●● beginning of all things . but the scriptures do pere●●ptorily assert that there is but one god , so deut. ●● hear o israel , the lord our god is one god. concerning the holy trinity . from this eternal unity , the holy trinity is man●●fested , of which i must speak somewhat in this plac● because they subsi●ted in the eternal unity of th●●●s●lv●s b●fore the globe of eternity was manifeste● and were the manifesters of it , and therefore m●● needs be bef●re it . now we must know that the h●●● trinity are inseparably united , and do subsist in ●●● eternal unity of themselves , and are co-operators in a● generations and creations whatsoever . concerning the nature of the holy trinity as they subsist in the globe of eternity . the nature of the holy trinity considered in themselves , as they exist in the globe of eternity , without and before eternal nature , is a very great mystery . many disapprove that the word person should be applied to the trinity , because their spirits , in the sight of vision , and light of revelation , never could perceive any personality in the holy trinity . and indeed nothing is more true , than that there are no figurative persons in the deity . neither doth the scripture in any place tell us of three persons in the trinity , but when it speaks of the trinity it expresseth it self thus ; there be three that bear record in heaven , the father , the word and the holy g●●●● and these three are one ; ioh. . . hence it is that mystical writers instead of the word person , make use of the words of number to signifie the trinity by , calling the father monas , the word , duas , and the holy ghost trias , which may be ●nterpreted the first , second and third number . and if all would keep to these expressions it would take away much contention about words . there are others who are so far displeased with the word person that they would only have the trinity to be three denominations of one and the same thing : but this is too short to express the essential distinction of father , son and spirit , and is as much in one extream , as the word person is in the other . i now proceed to open the mystery of the holy trinity which consists in two particulars , viz. unity in trinity , and trinity in unity . and first concerning unity in trinity . the eternal unity varies forth it self into an eternal trinity : were there no unity , there could be no trinity , because from the unity , the holy trini●● doth proceed , as from its eternal ground . object . but you will say , if the eternal vnity be ●●● ground whence the holy trinity doth proceed , then there i● quaternity in the god-head . answ. this is a mistake , for the eternal unity , ●● the father ; were there no father , there would be n● son , nor holy ghost , therefore here is no quaterni●● but a trinity . thus you see the father hath va●●●● forth himself into the son and holy spirit . the f●●ther is not the son , nor the son the father , and t●● holy ghost is neither the father nor the son , but the●● are distinct in themselves . this distinction of the h●●ly trinity , the scripture teacheth us in the place fo●● cited , ioh. . . where they are distinguished , first , by their names , father , word and spirit . secondly , by their order , the father first , the s●● second , and then the spirit . thirdly , in their numb●● , as one , two an● three . fourthly , by their relative properties which are i●cluded in their names of father , son and spirit . wer● there no father , there could be no son , and if no so●● neither could there be a father : and if neither fathe● nor son were , there could be no spirit proceeding fro● them both . the trinity being thus distinguished , let us spe●● briefly of each of them a sunder . quest. what is god the father ? answ. god the father is the first original beginning of the trinity : were there no beginning , there could be no end ; were there no first number , there could be no second or third in the trinity . god the father therefore is the eternal beginning of the holy trinity . god the father must be either from himself , that is from his own divine essence , or else from the eternal world , or eternal nature's essence ; but neither of them were yet existent ; wherefore we must conclude that except the father had taken his beginning from his own eternal unity , he could not have been the first beginning of the trinity . in the second place , i say that god the father , is the eternal generator of the son , or word who is the second person in the holy trinity . quest. what is god the son ? answ. god the son is the second number of the trinity , were there no son , there would be no father . he is the center and heart of the trinity . he is generated of the father before the eternal world , or eternal nature were in being . he is the only begotten son of the father , and is co-eternal , co-essential , and co-equal with him . he is the essential word of the father . he is the delight of the father , and his well beloved son , in whom he is well pleased . quest. what is the holy ghost ? answ. he is th● third and compleating number of the trinity . he is an out-flowing breath , life , or power , which proceeds from the father through the son , and doth execute the will of the father . this out-flowing life and acting power proceeds from the divine essence of the father and the son , and therefore is co-eternal , co-essential and co-equal with the father and son. quest. why is not the holy ghost said to be begotten of , but to proceed from the father ? answ. if the holy ghost were begotten of the father , then the son could not have been the only begotten of the father , and so the father would have had more sons then one ; neither would there have been a distinction between the son and the holy ghost . therefore the holy ghost is not said to be generated of the father , but to proceed from the father and son , as an out-flowing breath of life and power . the holy ghost doth compleat the trinity , and make up the number three , so as nothing can be added thereto , or diminished : the father cannot be without the son , nor the son without the father , nor the holy ghost without both father and son. quest. how is the vnity in trinity distinguished in the eternal world ? answ. i have told you before that the trinity is distinguishable by their names , number , order , and by their relative properties , but not by their natures , becaus they have but one nature and essence ; in which oneness of their nature their eternal vnity doth consist . therefore they that would distinguish the holy trinity in the eternal world , otherwise than before expressed , do run into great confusion . the father is an eternal vnity , and so is the son and spirit ; the son is pure deity , and so is the father and spirit : the holy ghost is an eternal liberty and so is the father and son. therefore these are no distinguishing properties of the holy trinity in the eternal world. some do thus distinguish the trinity , they say the father is light , the son life , and the holy ghost love : but these cannot be the distinguishing characters of the trinity , because the father is light , life and love , and so likewise the son and holy ghost . others would have the father to be light , the son love , and the holy ghost power , but all these belong to every one of the trinity , and therefore cannot be the distinguishing characters of them . others again would have the father fire , the son light , and the holy ghost air : but these are elements which are rooted in eternal nature's principle , and are not to be found in the globe of eternity . others distinguish the father by the severity of divine iustice , the son by love and mercifulness ; whereas in the eternal world there is no severity of vindictive iustice known , nor any thing of anger or wrath ; becaus the holy trinity stands wholly in the unity of love. the only distinction of the holy trinity in the eternal world is this , that the father manifesteth himself as a wonderful all-seeing eye : the son manifests himself as the center of the eye , and heart of the father ; and the holy ghost as an out-flowing power proceeding from the father's eye , and the son's heart , effecting whatsoever the will of the father in the eye , through the love-essence , seated in the heart of the son , would have done . and thus the holy trinity do manifest themselves distinctly in the eternal world , though they all stand in the eternal vnity , and are not only three denominations , as will be clearly manifested in the third chapter of this following discourse , to which i refer you . now i come to speak of the other particular in the mystery of the holy trinity , viz. trinity in vnity . this mystery i will endeavor to open , as i have seen it with the eye of my enlightned mind , and shew how the holy trinity do subsist as one in one only ground , or divine essence . object . you will say if three do subsist in one only essence , that seems to make a quaternity and not a trinity . answ. this is an ill drawn consequence and a meer mistake which may easily be rectified thus . the one only ground or essence in which the holy trinity do subsist , is the eternal unity ; and this eternal unity in the father , and the son , and holy ghost , subsists in the father's unity : so that the holy trinity is one with the eternal unity , from whence they flow forth : and as they have their beginning from the unity , so they end in the same . the holy scripture teacheth us this fundamental truth , that the holy trinity are one , and yet three in that oneness , ioh. . . there are three that bear record in heaven , the father , the word , and the holy ghost , and these three are one . they are all one in the eternal unity , the father is in the son , and the son in the father , and the holy ghost in the father and son ; so that one cannot be without the other , and are but one ever blessed god , though distinguished in their goings forth , and the manifestations of themselves . now if it be asked what the nature of the holy trinity is ? i answer , it is pure unity , and pure unity is pure deity ; and this is the nature of the father , son and spirit , they are all unity and pure deity . and as they have but one undivided nature , so they have but one eye , one understanding , one will. but if any one inquire further what this eternal unity and deity is which is the nature of the holy trinity ? i answer , that none knows this , but the unsearchable trinity . neither is it any further knowable by angels or men , but that it is , what it is . but notwithstanding that we say , that the vnity is unknowable in it self to angels and men ; yet it may be known , forasmuch as it relates to the trinity , and as it is the one ground in which they subsist ; and in this respect we say , that the eternal unity , is a most simple essence free from all duality and contrariety . it is most true that variety may consist with vnity , but contrariety destroys its nature , which admits of no mixture whatsoever . now if the nature of the trinity be eternal vnity and simplicity , free from all contrariety and mixture , it follows that light and darkness , love and anger cannot be in the holy trinity , as they exist in the globe of eternity ; because these contrarieties would necessarily destroy the nature of vnity . but you will say that god is styled in scripture , a god that is angry , and a consuming fire , and in other places he is said to be light and love , which implies that there is a mixture of contrarieties in the essence of the holy trinity . i answer , that these scriptures speak of god as he hath introduced himself into apostatized and impure nature's essence after the fall , whereas i in this place speak of god as he exists in the eternal world , before eternal nature was divided by the fall ; and in this state the holy trinity is nothing but eternal unity , free from any contrariety or mixture whatsoever . and thus the nature of the trinity , if well understood , manifests clearly h●w father , son and spirit are distinct , and yet are but one eternal unity . and thus much concerning the trinity in unity . now i will further treat of the nature of the holy trinity . the triune god , considered in himself in the globe of eternity , is pure deity ; which pure dei●y is the highest purity , clarity and brightness of glory beyond all imagination . this high purity of the trinity is free from all impurity and imperfection whatsoever : and in this high purity consists the righteousness and holiness of god. this bright purity is the nature of t●e trinity in the globe of eternity , which they equally partake of ; for as the father is all purity , so is the son and spirit , an● from this purity of their nature are called the holy trinity . but to proceed to a further opening of the nature of the trinity . god is said to be good , and the one only good , the chiefest good wherein eternal bliss and happiness doth consist ; in which ground of eternal goodness the father , son and spirit are all one . the father is all goodness , and so likewise is the son and spirit ; and consequently good and evil cannot be in god ; for so there would be a mixture of contrary natures in the divine essence , which as hath been said , is all eternal goodness . evil of sin cannot be in god , because sin is an imperfection ; now no imperfection can be found in the divine essence which is perfection it self . neither is the evil of punishment to be found in the trinity : for if the nature of god be all goodness , mercy , pity and compassion , where shall severity , fierceness or bitterness be found ? or any vindicative iustice ? from whence proceeds the evil of punishment ? i say , none of these are to be found in the nature of the holy trinity , as they subsist in the globe of eternity . if you ask me further , what the nature of the holy trinity is ? i answer , that the holy trinity are i● themselves a free eternal lib●rty : the father is an eternal liberty , and so is the son and spirit . but wh●● is this eternal ●iberty , which is the nature of the holy trinity ? i answer , it is their subsisting in their ow● eternal vnity , simplicity and pure deity ; free from a●● other essences , neither touching them , nor being touched b● them . for as they exist in the eternal world , befor● and without eternal nature they are free from all es●sences whatsoever and exist in their own eternal li●berty . if you further inquire what the nature of the h●●● trini●y is ? i answer , that their nature is all happi●●● and blessedness ; no misery , torment , or anguish is t● be found in them , or proceeds from them : wherefo●● hell , death and the curs never proceeded from the h●●● trinity ; becaus their nature being all happiness , ●● such thing can be found in them or proceed f●●● them : because such a mixture would necessarily de●stroy the happy and blessed nature of the holy tr●●nity . i say further , that the nature of the holy trinity 〈◊〉 all perfection in the abstract , and ther●●ore at an infini●● distance from all imperfection whatsoever : which p●●●fection of the holy trinity results from the vnity and si●plicity of their nature , which admits not of any mixture 〈◊〉 contrariety . by means of this perfection the holy tr●●nity are compleat in themselves , so as nothing can b● added to it , or taken from it ; forasmuch as it is t●● nature of absolute perfection to be compleat and entire in i● self , lacking nothing . the father is the beginning , th● son the center , and the holy ghost the end and consummation of the holy trinity . thus they are compl●● and entire in themselves , rejoycing from eternity to eternity in their own eternal fulness , compleatness and absolute perfection . they wanted not the eternal world , nor the essences of eternal nature , nor the angelical creation , for they were compleat in their own enjoyments without them . wherefore the eternal world and eternal nature were not created out of necessity , as if the holy trinity had stood in need of them ; for they were compleatly perfect and happy before they were , and would continue so , if they were no more . to finish this particular concerning the nature of the holy trinity , i shall add these few lines , for a farther explanation of what the nature of the holy trinity is . i have formerly told you that the essence of the trinity is eternal unity , which eternal unity is pure deity , and now come to tell you , that this vnity of the divine nature , is nothing else but love : in which love the holy trinity stand united , and are nothing else but divine love. and therefore in the eternal world , in pure eternal nature , and in the angelical world , there is no other manifestation but that of love : because the holy trinity who manifest themselves in these worlds principles are themselves nothing but love. thus we see that the holy trinity have exalted the love ; to be the alpha and omega , the beginning and the ending essence of all essences . we cannot ascend higher than this love , because there is no essence above , before , or beyond it . for as in number we cannot pass beyond an unity , which is first of numbers ; so neither can we , when we speak of essences , go beyond the love-essence ; which is all in all in the eternal world , which is the first and the beginning of all worlds . oh wonderful , unsearchable and incomprehensible love ! who can find out thy originality ? who can declare thy generation ? thou wast before all , and wilt be the last of all : and blessed , yea thrice blessed are they who have found thee and enjoy thee ! we conclude then that the nature of the holy trinity consists in the divine vnity of the love-essence . i shall conclude this chapter with this proposition , that the trinity in vnion with the eternal world is the first principle of all principles : for there is none before it or beyond it . this eternal world or globe of eternity is enclosed in its own circumference , and is therefore called a principle , according to the definition of a principle given hereafter in its proper place more fully . chap. ii. concerning the eternal world , wherein the holy trinity do manifest themselves , as in a clear chrystalline glass or mirrour . this eternal world was called the globe of eternity , at the time when i was taken up to have a view of it . in which globe of eternity i then distinguished three distinct places , which yet make up but one undivided globe or sphear . the first of these places was called the outward court ; the second , the inward court , or the holy place ; and the third and last was called the inmost court , or the holiest of all . my guide first led me into the outward court , concerning which accordingly , i do intend to speak in the first place . in this outward court i took notice of two things , the first was the globe or circumf●rence it self called the outward court ; the second was the eye placed in the center of the said globe or circumference . as concerning the globe it self , we are to take notice that it is the first and highest of all ; not created by god , but generated out of himself : as also that it is substantial , though of a very refined and spiritual substance , for it is the essence of essences , and substance of substances . concerning the second thing which is the eye placed in the center of this globe , we must know that it represents the spirit of eternity , which is god himself , who is not only the efficient , but also the material , formal and final cause of the globe , in the center of which he manifests himself as an eye : which essential eye of god , looking into it self , and finding nothing besides it self , by dilating it self , gives a beginning and end to it self ; which beginning and end entring into , and joyning with one another , do constitute and form the globe of eternity . so that the globe of eternity is nothing else , but the dilatation of the eye of eternity , from the center to the circumference . but if any ask why this first emanation of the spirit of eternity , was formed into a round figure , rather than into any other ? i answer , because a round is the most simple , perfect and comprehensive of all figures , and therefore most proper for him who is simplicity and perfection it self , and the wonderful all-comprehending all. i have already told you that the final cause of this globe , is god himself ; but to speak more particularly concerning the ends god proposed to himself in the generation of this globe . . i say that the first end , why god generated the globe of eternity , was , that he might dwell therein as in an house or mansion . . a second end , why god generated this globe out of himself , was , for the manifestation of himself to himself : for the eye turning it self inward into it self , comes to know it self , and to see , feel and taste it self ; and if it look outward it sees nothing but it self neither , becaus as the eye is god , so is the globe nothing but the dilatation of the eye . i now come to give you some properties or qualifications of this globe , from which it may appear wha● kind of principle this globe of eternity is . . the first property is , that it is the first of a●● globes in order of existence , nothing being before 〈◊〉 but the eye , by the dilatation of which it was s●●●med . . the second is , that this globe is the cause an● original ground from whence all other principles 〈◊〉 proceed . . the third is , that this globe was immediatel● formed by the spirit of eternity out of himself . . the fourth is , that this globe is an all-compre●sive globe , because it conteins all other globes an● principles whatsoever , but is it self uncomprehend●● of none . and it must needs be so , for this globe be●ing nothing else , but the spirit of eternities dilati●● it self , it will follow , that if there were any thing 〈◊〉 of the bounds of this globe , it must also be out 〈◊〉 the reach and comprehension of the spirit of eternity which cannot be , because this spirit of eternity is god himself , who is all in all , and contains all worlds● centers and creations whatsoever . and therefore it is that god calls himself the first and the last , the beginning and end of all things ; to signifie that the● is nothing besides him , nor beyond him ; but that h●● wonderful immense being , doth contain and comprehend all other beings whatsoever . this globe of eternity , to speak more particularl● doth contain seven several principles , globes or centers , of which we shall give you an account hereafter . if any one ask , what if it should please god to make more worlds or principles than those already brought forth , where would he find room for them ? i answer , that the globe of eternity is of sufficient capa●ity to contain not only those worlds already formed , but also those that may be formed hereafter : for since the circumference of this globe is nothing else but a dilatation of the eye of eternity , who can put bounds to the same ? or conclude that the spirit of eternity cannot at pleasure further dilate the same to those dimensions , which may be correspondent to his purpose and design ? the immense comprehensiveness of this globe of eternity doth yet further appear , in that it comprehends , quo ad nos , the incomprehensible spirit of eternity it self , which is far more than its comprehending all principles and worlds whatsoever . but you 'l say , if the spirit of eternity be incomprehensible and infinite , how can it be contained and comprehended by the globe of eternity ? to which i answer , that such a being is truly and properly said to be incomprehensible , which cannot be comprehended or contained by any thing but it self ; when we say that god is incomprehensible , we do not mean that he is not comprehended of and by himself , but only that nothing besides himself can comprehend him : now the spirit of eternity doth comprehend it self in the globe of eternity , becaus ( as hath been said ) the globe is nothing else but the dilatation of the eye . . property , this globe of eternity though it contain several globes , yet is distinct from them all , and all the globes contained in it , are distinct from it , and from one another , without any mixture or confusion . . property , this globe of eternity is an abyssal globe ( for so it was named to me , and the eye in the center of it , the abyssal eye ) that is of an unsearchable depth , without bottom or ground ; for the abyssal eye looking downwards into it self , and finding nothing but it self , did set a bound to it self . for as god looking upwards with his eye , found no beginning of himself , and therefore put a beginning to his own heights ; so when he looked down he put an end to his own depth , and by the dilatation of his eye put bounds and limits to his own immensity . a●d thus this abyssal globe of eternity was formed in heighth , depth and breadth ; and all this was done suddainly even as in the twink of an eye ; for the eye looking up gave it heighth , looking down gave it depth , and on each side gave it breadth : which dimensions are such as no spirit can comprehend besides the abyssal eye , who is the former and maker of them . this is the outward court of the glorious palace of the king of kings , whose heighth , depth and breadth is proportion'd and suitable to the incomprehensible majesty that resides in it . himself is the builder , himself the matter of it , and therefore the matter of this palace may well be called almighty matter , but not the matter of this outward world , as some wis● men falsely so deemed , would have it to be . and indeed nothing is more apparent from what hath bee● said , than that spirit is before matter and the cause of it , since even that most pure substance or matter which fills the globe of eternity doth proceed by way of emanation , from the spirit of eternity , dwelling in the eye of eternity ; now say i , if the matter of the globe of eternity did not produce it self , but proceeded by immediate emanation from god , much les● did ever any other matter produce it self , and consequently could not deserve the name of omnipote●● matter ; omnipotence being a title only due to that spirit , from whom all matter proceeds , and who acts and moves in it according to his good pleasure . i now come to speak of the second particular , viz. concerning the eye placed in the center of the globe of eternity , called by god himself , the abyssal eye of et●rnity . this eye is the seat of the spirit of eternity , which spirit of eternity is god himself , as he subsists in his own pure simple abstracted essence , before his introducing of himself into the principle of eternal nature . it is the name which god gave to himself , those other names which are made mention of in scripture , do for the most part express god only as he stands related to the creature , but this name spirit of eternity , expresseth only his relation to the globe of eternity , of which he is the former , by immediate emanation from himself . if you ask me , why did the spirit of eternity introduce himself into the eye ? i answer , it was for manifestation of himself , as hath been said already . but if you ask me further , why was the eye just placed in the center of the globe of eternity ? i answer , that thereby it might appear , that the spirit in the eye , was the generator of the globe of eternity ; for the natural formation of a globe or sphear is by the center 's dilating and expanding of it self : a circumference being nothing else , but a center dilated , or a central emanation bounded by it self . for the further illustration of the nature of this eye , i will present you with these following particulars . i. this abyssal eye is but one , not two or more , even as every circle or sphear hath but one center , and as the beginning of all numbers is an unity not two , three , &c. and so it must needs be , because it is the manifestation of the spirit of eternity , who is the most perfect and absolute unity and simplicity : for as there not two gods , that is two eternal beginnings , but one only ; so there is but one eye , in and by which the one god , who is the spirit of eternity , doth manifest himself . ii. this abyssal eye , is the first being of all beings , none before it nor beyond it ; for it is nothing else but the first manifestation of the spirit of eternity , therefore nothing can be before it , even as nothing is , or can be before the spirit of eternity . iii. this abyssal eye is distinguishable from the globe of eternity , because as hath been said , the spirit of eternity in the abyssal eye is the generator o● it by way of emanation : now all emanations whatsoever are distinguishable , from the being from whenc● they proceed . iv. this abyssal eye , is gods all-seeing and all-knowing eye : it is the wonder-eye of god , which searcheth out all things and from which nothing is hid . bu● here ariseth a question , viz. whether the spirit o● eternity through this eye do see all things past presen● and to come with one simple act of intuition togethe● and at once ? or whether he sees them successively● i know the first is maintained by the schools , and b● the generality of divines ; neither will i positively ●●sert the contrary , but shall only give you the groun●● which hinder me from being fully satisfied with th● truth of that assertion . first , because the scriptures , which the defenders 〈◊〉 this opinion do alledge for it , do not convincingl● prove the point : we will instance in some of the 〈◊〉 of them , and which are most insisted upon . let t●● first be that place of acts . v. . known to god 〈◊〉 all his works from the beginning of the world . it is pl●i● at first sight that this scripture doth not fully prov● the thing in question , which is not whether all thing● be known to god ? but whether god sees all thing● past , present and to come , in one single act , altogethe● and at once ? besides that scripture only tells us tha● god knows all his own works , which is not at al● here in question , but whether god knows all the actions of men and angels past present and to come a● one view , and in one single act ? concerning which this place makes no mention at all . another plac● they alledge is heb. . v. . all things are naked an● ●pen unto the eyes of him with whom we have to do . which place doth only prove that all things are known ●o god , but it makes no mention at all of the man●er how god knows all things ; and therefore cannot determine the point in controversie . the last place we ●hall instance in is acts . v. . for to do whatsoever thy hand , and thy councel determined before to be done . neither doth this afford any confirmation to that assertion , that god knows all things in one single intuitive act , but only shews that god knows and determines ●hings before they come to pass . for i do not in the ●east question gods knowing all things , all secrets , and much more all his own purposes , before the foundation of the world ; my only scruple is whether he knows all these in one undivided single act , or successively ? which the forementioned places of scripture do not determine . my second ground , why i cannot fully come over to this assertion , is , because this way of knowing all ●hins at one single act , is altogether unintelligible to creatures as creatures , and consequently can be of no service or use to them . in the third place it seems most probable to me , since it hath pleased god to introduce his eye into the globe of eternity ( which globe is the glass of his wisdom ) that god hath set this miroir before his eye , that in it he might see all things as they come to be represented there , which representation being successive , his seeing and knowing of them must needs be such also . i formerly told you● that this globe of eternity was distinguished into three parts , viz. into the outward court , the holy place , and the most holy ; concerning which i come now to speak in particular . in the outward court the eye of eternity is shut up or contracted ; in the holy place , the same eye is dilated ; and in the holiest of all the state and majesty of the trinity is displayed . i begin with the first , viz. the outward court ; 〈◊〉 which as was just now said , the eye of eternity is contracted , that is , in which god shuts up himself in hi● own mystery ; and this contraction of the eye o● gods shutting up of himself is that which makes ●he outward court ; here the eye of eternity only appears as the point and center of the globe of eternity , and yet therein the total deity is shut up , or rathe● hides it self in his own mystery . by the total deity 〈◊〉 understand the holy trinity , with all their essentia● attributes , power and vertues , which are all hid i● this contracted eye , or center of the globe of eternity , and in a word the whole fulness of the deity i● contained and as it were lock'd up in this contracte● eye , which gives being to the outward court. no● this contracted eye or center doth very properly represent the deity as he hides himself in his own mystery , for he is the most absolute and first unity , he is invisible , indivisible , without organs , shape or figu●● , and what can be more proper to represent such a being , than the point or center of a circumference , which in it self is invisible , and without parts , shape or figure . the highly illuminated iacob behme gives us this following account concerning this contracted eye of the deity : it is , saith he , the eye of the abys● concerning which we have no pen , tongue nor utterance 〈◊〉 write or speak of it , only the eye of eternity leadeth t●e eye of the soul into it , and so we see it , else it must r●main in silence , and this hand could not describe any thi●g of it . consider it according to its pretious depth , fo● we speak not here according to nature in a figure , but according to the spirit above nature in the divine character t. again , he saith expresly that this eye of the abyss did form it self into a globe , and so gave a beginning and end to himself ; of which you may see more in the fourth and fifth p. of his fourty questions . from which words of his it clearly appears , that his spirit had been taken up into the outward court of the abyssal globe of eternity . but in the second place , like as the abyssal eye by contracting it self into the center , and shutting up it self , doth constitute the outward court ; so the same eye opened , and dilating it self throughout the whole globe makes the inward court or holy place . in the first the deity hides it self ; in this second place , the deity manifests the mystery wherein he had wrap'd up himself in the first or outward court. so that as long as the eye is shut , the whole globe of eternity is the outward court ; but as soon as the said eye is opened , it is no more the outward but inward court : for the deity manifesting himself makes the outward court to disappear , and instead thereof presents the inward . wherefore no spirit can pass at will from the outward court to the inward , but must wait the opening of the eye ; which as it makes the inward court , so it can only give an entrance into it , and a sight of all the wonders , heights and depths of the deity , which by the opening of the said eye are presented to the spirit of the mind . quest. but you 'l ask me what are these deep mysteries which are made known and manifested by the opening of the eye of eternity ? answ. in answer to which i shall give you an account of some particulars which , by the opening of the said eye , were presented to the intellectual sight of my spirit : not that they were presented all at once , but at several distinct openings , every opening of the eye presenting a new mystery concerning the deity . . the first mystery discovered at the opening of the abyssal eye , is , the mystery of the being and existence of god in himself , before eternal nature or any creatures were ; and herein these three particulars are opened , first , that god is the spirit of eternity , filling the globe of eternity with himself , that is , with power . for the further illustration of which we are to know that though god hath several names given him in the scripture , yet the most , if not all of them , speak his relation to eternal nature , as he hath introduced himself into it , and clothed himself with it ; but this name the spirit of eternity expresseth him only with regard to his solitary and abstracted being , as he exists in the globe of eternity , without any relation to eternal nature . now as god by the opening of the eye discovers himself to be the spirit of eternity , existing in , and filling the globe of eternity ; so likewise this spirit of eternity is manifested to be all-power , universal power , and pure act , as the school-men term it , filling the whole and every part of the globe of eternity . here is also discovered that this spirit of eternity , as it is all-power , so it is one undivided power , as perfect unity without any separation , distinction or division . so as from this manifestation we may define the spirit of eternity to be the one total and universal power which fills the globe of eternity . . the second particular is this , that the spirit of eternity is not only essential and substantial in it self , but also the primary essence of all essences , and substance of all substances . that the spirit of eternity is essential appears , becaus it is all power , now there can be no power but what is essential ; power implying essence in the notion of it , for we cannot conceive of power without essence , nor of essence without power . it appears also that this spirit of eternity is the original essence of all other essences , because the opening of the eye discovers this spirit to be the first essence , not only in order of time , but also by nature and way of caus●lity or efficiency ; nothing being above , beyond , or before it . moreover , as was said before , this spirit is discovered to be an all-power , a total and universal power ; that is , a power including and comprehending all powers , and from whence , as from a fruitful womb , all powers whatsoever are derived and do proceed ; now if this spirit of eternity be the power of all powers , it must by consequence be the essence of all essences , because , as was just now hinted , the one cannot be without the other . no power can be without essence , nor essence without power . but you 'l say , if the spirit of eternity be the first beginning of all things , and the essence of all essences , then it will follow that god is the beginning as well of evil essences as of good ? to which i answer , first , that when we say that the spirit of eternity is the first beginning and essence of all essences , it must be restrained to good essences , actions and motions , which do proceed from the spirit of eternity and not those that are evil . in the second place , when we say the spirit of eternity is the essence of all essences , it must be thus understood , that from the spirit of eternity doth proceed the first eternal beginning of all essences in relation to himself , that is , in relation to the abyssal eye , which is himself and from himself ; and in relation to his abyssal globe , which is himself and from himself : now nothing can be in god but that which is god , and therefore contrary to all evil ; for there is no evil originally in himself : therefore they are wholly out that would draw good and evil from gods eternal beginning of himself● when indeed the opening of the eye doth only manifest what is shut up in the eye of the abyss , and manifesteth nothing that is without the abyss . now there being nothing but god himself manifested in the abyss of eternity , and no evil essence being to be found in him , therefore it must follow that the eye of eternity doth only manifest god to be the original of all good essences and not of evil ; becaus the eye of eternity cannot manifest that which is not , it being plain that no evil can be in god. therefore when we say that all essences proceed from god , it must be restrained to all such essences as do immediately proceed from god , even such as god is the immediate author of , and those are only all good essences ; for whatsoever doth immediately proceed from god , the highest good , must needs be good and no ways evil . . the third particular , which the opening of the eye manifesteth , concerning the being an existence of god , is this ; that the spirit of eternity is the original essence of all essences ; that is , that the spirit of eternity is not only the first of all essences , but also that he subsisteth in and from himself , and oweth his existence to none but himself , as being the only original of self . and thus we have done with the first mystery which is discovered to the spirit of the mind , by the opening of the eye of the abyss , viz. the mystery o● god's being and existence , that he is the only true god and father of all , who is above all , before all , through all , and in all . the second mystery which is discovered by the opening of the eye of the abyss , is , the mystery of the holy trinity , viz. how the eternal unity brings forth the sacred trinity , co-eternal , co-essential , co-equal with himself ? the eternal unity is the father , who brings forth his son and spirit out of himself . were there no eternal unity , there coud be no trinity ; if there were no first , there could be no second or third ; were there no father , there could be no son or spirit ; and thus you see that the holy trinity proceeds from the eternal unity . i answer , that the opening of the eye of the abyss doth reconcile this seeming contradiction : for at the disclosing of the eye , the spirit of the mind clearly sees ●hat the holy trinity is one with the eternal unity ; becaus they are one in another and proceed one from another , and do not exist severally in distinction from , or without one another : for thus the indissoluble band of god's eternal unity would be broken and his indivisibility taken away . but here it appears that the eternal unity abides indivisible , notwithstanding that the holy trinity proceeds from it ; becaus they subsist one in another , the son and spirit subsisting in the eternal unity of the father . further we must know that though unity doth ex●lude all manner of contrariety , yet it may consist with harmonious variety : now the father is not contrary to the son and spirit , nor they to the father , but their ●ariety is harmonized in unity . again though eternal unity cannot consist with an ●bsolute distinction , division and separation , such as is between things which subsist independently of one ●nother ; yet it may consist with such a distinction , as is ●ound in things which are one in another and cannot be without one another , as being united in the root of unity . we next come to speak of the locality or vbi of the holy trinity , which according to the foregoing figure , is in the midst or center of the abyssal globe : when the eye is closed or shut up , then neither the eye of the father , nor the son's heart , the glory of the eye , nor the breathing forth of the spirit from both is to be seen , but are all shut up in the eye ; but when the eye opens , then the heart of the son , and the holy ghost are seen ; so that when the eye of the unity in the center opens , then the blessed trinity becomes visible in the midst of the abyssal globe , being otherwise shut up and concealed in the eternal unity of themselves . thus the trinity is hid in the eternal unity of it self , and from that unity they proceed and become visible in the opening of the eye . so we see that the unity is in trinity , and the trinity in unity . the sight of the holy trinity from the open●ng of the eye , in the inward court of the holy place , is a lively , operative , reviving , and yet amazing ●nd surprising sight ; a sight worth the whole world , ●nsomuch as i am ashamed to present you such a dead ●iveless figure of it : but no pen can decipher it , on pa●er , it is only the spirit of the eye that can open it ●elf , and give you the living and ravishing sight of its own essentiality without similitudes or figures , though can express it outwardly no better than i have in the ●oregoing figure . let no man here object that i do not make use of scripture for the confirmation or illustration of these deep mysteries : the reason is becaus the holy sciptures speak of god as he hath introduced himself into eternal nature , and not as he exists out of and before eternal nature , in the globe of eternity ; therefore you must not expect my alledging of scripture , whilst i am treating of a subject which they do not reveal : though it be certain also that the opening of the eye , cannot discover any thing contrary , or opposite to scripture revelation , but rather what is agreeable thereunto , though it cannot be so readily confirmed from scriptures ; becaus , as hath been said , it is not the scope or design of the holy scriptures to speak of the being of god before and without eternal nature . neither do i in this speaking oppose or disparage the holy scriptures ; if my subject were to speak of the fall , and the redemption of sinners by christ , then i should not be wanting to confirm my writing from scripture ; but as long as i am writing of the solitary being of god in the globe of eternity , the spirit of god in the eye must be my guide and witness in stead of the scripture . and thus much shall suffice to have spoken concerning the second opening of the abyssal eye , whereby the mystery of the holy trinity is revealed to the spirit of the mind . the third opening of the eye discovers the mystery of it self , that is , by opening it self , it discovers and reveals what is in it self . now the eye opening divides it self into three parts , the first of which is the abyssal eye , the second is the heart , and the third is the out-flowing breath . the eye is first , before the heart , that is in relation to order and for distinction sake , else being co-essential and co-eternal there is no first and last ; and the heart is the eye's center , and the breath proceeds from the eye and the heart . the ey● is before the heart , and generates the heart ; the hear● ●s generated from the eye , and the breath proceeds from both . the heart is the eye's seat and center , wherein it is fixed , and the spirit is the virtue or power proceeding from the eye and the heart : and ●n those three eye , heart , and spirit , consists the fulness and compleatness of the deity , nothing can be super-added , neither can any thing be substracted . to speak more particularly , this third opening of the eye doth manifest all those powers commonly called the attributes of god ; for this eye of the abyss sparkles forth from it self , it s own perfections , beam●ng forth its own beauty in many lustrous rays , like the sun. these beams proceeding from the eye , are god's eternity , infinity , immensity , incomprehensi●ility , omnipotency , all-sufficiency , &c. as being the out-flowing powers and perfections of the eye , and of the spirit of eternity in the eye ; they are god's es●ential perfections , without which he cannot be god ; ●ccordin●●● that saying of the schoolmen , whatsoever ●s in god , is god : therefore they are inseparable from him , because they are himself . but here it may be objected again , how this multiplicity of powers and attributes in god can consist with his being the most absolute , and perfect unity ? . to which i answer , first , that a diversity and variety of powers may consist with perfect unity , pro●ided there be no contrariety or opposition in those powers to one another : now nothing is more plain ●han that the attributes of god are without any con●rariety whatsoever among themselves . . in the second place , i say , that eternal unity ●oth not exclude a diversity of powers , if they all do ●rise and stand united in one root . now all the at●ributes of god are inseperably united in god's es●ence , they spring from , and are rooted in the same , ●nd are one and the same with it and in it . and this ●he opening of the eye of the abyss discovers , that all the atrributes of god are but one power diversified● they stand one in another ; his infinity , omnipotency , &c. are shut up in his all-sufficiency , and whe● they beam forth , they proceed from thence as from their root and original . so that all god's attributes proceed from one power , and are shut up in on● power , and are but the variation of one and the same power ; and consequently are but one power , and s● cannot take away god's eternal unity . these powers or attributes of god are ●ixed in the eye , being nothing else but the various beamings for●● of the eye , and may be called the head powers of th● godhead , as being seated in the eye , and from them glancing forth themselves . we must know that this was one chief end of god bringing forth the abyssal globe , even the manifes●●tion of his attributes and powers to himself : for ●e eternity is manifested in this abyssal globe , to h●●e ● beginning and end , which else would be without beginning or end , and so his infinity , immensity 〈◊〉 incomprehensibility , are bounded and limited by the circumference of the abyssal globe , which else wo●●● be without all bounds or limits , without all heigh●●● depths , or breadths , and thus they come to be ma●ifest in the abyssal globe . st. paul saith , that this ●●sible creation doth manifest god's eternal godh●●● and power , and so it is ; but if so , how much mo●● then doth the abyssal globe ( which is the first man●● on of the holy trinity ) manifest all the eternal a●tributes and powers of his godhead ? this sight of god's attributes from the opening o● the eye in the abyssal globe , is both a ravishing an● amazing sight , for you do not behold ideas or similitudes of things , but the things themselves intellectually , which causeth most unexpressible joys , and extasie in the spirit of the soul ; to which nothing in t●● world can be compared . neither can any letter words or images , manifest or discover these attributes to us , but themselves only are the manifesters and revealers of themselves ; and the spirit of god alone hath the key to unlock the eye , at the opening of which they are clearly and lively manifested . so that this writing can do no more but point you to the place , where they may be intellectually seen and discerned . we proceed now to the fourth opening of the abyssal eye . the fourth opening of the abyssal eye , discovers and manifests the eternal faculties of the godhead , viz. his intellect , will and divine senses , under which are comprehended his wisdom , praescience and omniscience , all which faculties subsist in god , and are inseperable from him , and are himself ; and therefore he cannot manifest himself in the abyssal globe without them . but you will say that these faculties , as likewise the senses of seeing , hearing , tasting , smelling and feeling , are only attributed to god to comply with our weakness , and to make him intelligible to our understanding , not that there are any such faculties or senses in god , but only by way of analogy and likeness . to which i answer , that all the forementioned faculties and senses are most really and truly in god , even far more really than they are or can be in any creature ; for in him they are originally and in truth , and in the creature only by way of participation , and by way of analogy and resemblance . so that understanding , will , wisdom , hearing , seeing , &c. are in god primarily , essentially , and by way of eminence ; and in the creature only derivatively , and by way of resemblance , as the copy resembleth and expresseth its original . neither doth this variety ●● faculties and senses in the least contradict god's most absolute unity ; becaus as they all proceed from ●he unity of god's essence , so they are all harmonized into a perfect agreement , in and by the said unity , from whence they display themselves as so many branches springing from , and united to the same root : for , as was said before , they subsist in god , and are inseperable from him ; they are also in one another and penetrate through one another , and so are but one faculty in the eternal unity of god's essence , and notwithstanding in that oneness , have their distinct offices and objects . but you will further object , that by attributing these faculties and senses to god we seem to espous● the error of the anthropomorphites , who supposed that the spirit of eternity was in the likeness of a man. to take away this objection , i shall declare to yo● the opinion of the anthropomorphites , by which it will appear how far i am from asserting their errors in this writing . first , it is to be noted , that the anthropomorphites attributed these faculties to god , more humane , after the manner of men , that is according as they are in men , and thereby framed god after the image of a man : but we attribute these faculties and senses to god after a divi●e manner , primarily , originally , and by way of eminence , as may be consistent with the super-excellence of the divine being . in the second plac●●● is to be observed , that the anthropomorphites d●d ●●ppose in god distinct seats , m●mb●rs and organs , to every one of the forementioned faculties and organs , and thereby attributed unto god an organical image : whereas , we say , that all these faculties and senses are in god after a spiritual m●nner , without being fix'd to particular and distinct members or organs , which cannot be in god , forasmuch as he is a spirit , and is such a perfect unity in himself , that all his faculties and senses , are one with himself , and with one another , as hath been before declared . all these faculties and senses forementioned are seated in the center of the eye , even as the eye is seated in the midst of the abyssal globe ; and accordingly when the eye is shut up they are hid , and are manifested when it opens and displays it self , and discovered to be essential powers , and faculties subsisting in the eye , being one with it , and therefore absolutely inseperable from it . we now proceed to a further consideration of the nature of this eye ; concerning which our first assertion is this , that the abyssal eye is the head-eye of the spirit of eternity● not that god is to be conceived to have an organical head like men ; but it is therefore called god's head eye , becaus in this eye is the seat of the head-powers of the deity , understanding and will , and the senses of seeing , hearing , smelling , tasting and feeling ; which by way of resemblance of what is in the deity , are all seated in the head of man and other inferiour creatures . besides as the head in man governs all the members , by reason of the intellect and will seated there , which are the ruling powers of man : so the eye and ruling powers in the eye , do rule and govern throughout the whole deity . the second thing which i assert concerning the nature of this eye is , that this governing abyssal eye is god's face ; for when this eye doth open fully upon us , then it is that we see god , face to face , that is , clearly as he is in his own essence , and without any vail or covering whatsoever . when this eye beam's forth its brightness upon the spirit of the mind , then god's face is said to shine upon us ; and again the shutting of the eye is that which we mean , when we say god hides his fac● from us . this eye is the face of the total trinity , and it is not to be conceived , though we have attributed the eye of god the father , as if the eye was only th● face of the father , and not of the son or spirit , no by no means , for this eye is indeed the face of th● total godhead , father , son and spirit , and is 〈◊〉 otherwise to be conceived of by us . we may also observe the order of these head-powers , as they are in the deity : in the eye of the aby● is seated the eternal wisdom of god , and in his wisdom or intellect , is seated his will , and from the divine will and intellect , flow forth the senses of th● deity , by which he is an all-seeing , all-hearing , & c● god. and all these are one in another , and flowin● from one root , viz. the absolute unity of the deity and standing upon that root , they are all but as 〈◊〉 power or faculty , and do all belong to the total deity● father , son and spirit , without any distinction whatsoever . if you inquire of me , why the heart was generated out of the eye ? i answer , that the eye did therefore generate the heart , that it might have a place to dwell and rest in ; a subject in which it might rule and govern , and a medium through which it might conveigh the spirit of life . but you 'l say to which of the trinity doth this heart belong ? i answer , it is the heart of the total godhead ; for as the trinity hath but one eye , so likewise they have but one heart between them . yet notwithstanding when we speak of the trinity with distinction , the heart is attributed to the second number of the trinity as being the manifestation of the son of god. we come now to speak more particularly concerning the manifestation made by this fifth opening of the abyssal eye , and we say that it discovers these particulars to the spirit of the mind . . that the holy trinity hath a heart . . it discovers the nature and office of this heart . . it shews what is comprehended in this heart . and in the fourth and last place , it discovers wha● flows forth and proceeds from it . i. part. in the fist place , this fifth opening of the eye doth discover the trinity to have a heart , even an essential heart , wherein is seated the life of the deity as the understanding , will and senses are seated ●● the eye : yea this heart is the very life it self of th● deity ; for god hath no soul , neither can he have any and that for these reasons . first , becaus all souls do proceed from the womb of eternal nature ; but the spirit of eternity o● whom we here speak , is , before eternal nature had 〈◊〉 being . secondly , god hath no soul , becaus he hath n● need of one , his heart supplying the place of 〈◊〉 soul. thirdly and lastly , god hath no soul , that hereby he might be distinguished from all angels and men , none of which are without souls . and though the word soul be in some few places o● scripture attributed to god , yet this is only done by way of analogy , and after the manner of men , and not with relation to his primary abstracted being in the globe of eternity . ii. the second particular discovered is , what this eternal heart of god is , and its nature and office in the holy trinity . the opening of the eye manifests this heart to be the essential heart of god , generated by himself , out of himself , and for himself ; and therefore is himself , as being co-essential , and co-equal with him ; all pure deity , all holy , all pure , all perfect . but more especially the opening of the eye doth discover , this heart of god to be of a flowing nature like to the sea , without bottom or bounds ; it is like a spring in a fountain , and bubbling well which can never be drawn dry ; it is in a perpetual motion , and in this motion there is a perpetual communication of it self , from it self , through it self , to it self ; and this out-flowing of the heart , is nothing else but the original divine purity , righteousness and holiness . this heart of god is the overflowing sea of the deity , which flows from himself , that is , from his own original purity , righteousness and holyness , and flows into , and fills the whole eternal abyss , with its fulness : it is so immense in its flowings forth , that the deep abyss of the eternal globe would not be able to contain it , but that the spirit of the eye , by his omnipotency sets bounds and limits to the out-flowings of his own divine nature . the out-goings of the deity , are deeper than the abyss , and broader than the abyss , but the spirit of eternity saith to the out-flowing of his own ocean deity , thus far go , and no further , be ye bounded within the circumference of the abyss . and this out-flowing ocean of the deity , is , by the opening of the eye , manifested to be a clear , transparent mist or vapor , filling the whole deep of the abyssal globe . this sight from the opening of the abyssal eye , is a lively , spriteful , rejoycing , triumphing and amazing sight , and cannot be expressed in dead words or letters , neither can any idea , form or likeness fully represent it , as it discovers it self by the opening of the eye . o ye seekers of the divine mysteries , when your spirits are let in , to a sight of this divine mist , then you will understand what this pen hath written . having spoke something concerning the nature of this heart of the deity , come we now to speak of the function o● office of this heart in the holy trinity . . the first office of the heart is this , to be the fixed center and fountain of the out-going , overflowing ocean of the deity . hence this heart is called an ever rising , bubling , spring of living waters , which fails not : becaus the fulness of the deity is continually flowing and streaming forth from this heart , and returning to the same again . this heart is a golden pipe of conveiance by which the fulness of the deity is conveyed from it self , through it self , to it self , and there is fixed as a center or middle point in the midst of the holy trinity . . the second office of this heart of the holy trinity is , to be the center , fountain , and treasury of life in the deity : for as the heart is the fountain of life in man , and all other living creatures ; even so is this heart of the holy trinity , the spring and center of the essential life of the godhead . . the third and last office of this essential heart of god is , to bear the express image and likeness of the whole deity : for as this heart is the center and spring from whence the divine nature continually streameth forth , and to which it returneth again ; and as it is the seat and center of life to the holy trinity , so it must needs be the express image and representative of the whole godhead : for god's life flows from this his essential heart , and his divine nature flows from his life , through his heart ; and his image being nothing else but an outward expression of his life and nature , therefore the image of the total deity must needs be impressed upon the essential heart of god. iii. the third particular discovered concerning the heart of god , by the opening of the eye of the abyss , is the manifestation of all that which is shut up● contained and comprehended in it ; and they are there , viz. the nature of god , his image and likeness , and his essential affections . . in the first place therefore , the opening of the eye shews , that the divine nature is contained in this essential heart of god ; which divine nature is a perfect unity and simplicity , without the least mixture of contrariety : for though the scriptures and other divine writers speak of love and anger in god , yet we must not think that they speak of god as he exists in the globe of eternity , for there he is nothing but a perfect unity , without any duality or contrariety whatsoever ; but they attribute these opposite affections to god , as he hath introduced himself into the divided properties of fallen nature● for in them he is angry and fierce against sin and ev●●● thing that is opposite to his own holy , pure , divine nature , which is the most perfect unity and simplicity . the nature of g●d as it is a most perfect unity , so it is also unalterable and unchangeable ; becaus that which is perfectly one cannot be subject to any change or alteration , which always proceeds from duality and contrariety . having thus declared that the divine nature is a perfect unchangeable unity and simplicity , and having elsewhere told you that this divine nature , from the opening of the eye is manifested in the form of a clear transparent mist ; if you should ●urther inquire of me , what this divine nature is ? i must tell you , that this divine nature is nothing else but love. and accordingly the scripture tells us , that god is love , and that he that lives in love , lives in god , and god in him . and this love is seated in the essential heart of god , from thence it stream's forth , and thither it returns again : and therefore it is called god's flaming heart , becaus the essential love doth continually burn and flame in it . this eternal love , which is the unchangeable nature of god , is a most pure virgin , it is love without lusting or desire ; it wills and acts nothing , but in the will of god , and is guided by the eye in all it s out goings . what pen can express the high purity of this eternal love ? it is the eternal liberty , being free from all things , it is a meer passive nothing . the essential love of god is said to be meerly passive in relation to its own motion , for it acts not but is acted only by and from the spirit of the holy trinity . it cannot mingle with any thing of nature contrary to it self , and indeed with nothing but with its own purity : neither can any thing touch it , for then its virginity and purity might be defiled . in this consists the high liberty of love's nature , it is free from all things , and all things free from it ; it toucheth nothing , neither doth any thing touch it . no wonder that st. paul cries out concerning this essential love of god , o the heighth , depth , breadth and length of the love of god , which passeth knowledge ! for its dimensions are equal to the abyssal globe , this love being the fulness of god , which filleth it throughout . i have declar'd to you the mystery of the divine nature , that it is nothing else but eternal love ; but if you should further persist to enquire of me , what this eternal love is ? i must tell you , that it is as a mee● nothing to us , becaus it is beyond all humane comprehension and knowledge , and we can only say of it , that it is , what it is ; an angel's tongue being not able to express what this eternal love is . but you will say , how can this love be termed the unchangeable nature of god , when we are told from the scriptures , that god is angry , and fierce against sin and evil ? for answer to this , i must only put you in mind of what i said before , viz. that when i say , that eternal love is god's unchangeable nature , i speak of god , as he exists in himself in the globe of eternity , before eternal nature ; but when anger and severity are attributed to god , then the divine nature is considered as cloath'd upon with the properties of eternal nature ; but we speak of god here in his own primary abstracted being , which is nothing else but eternal unchangeable love. . in the next place , the opening of the eye shews that the image of god is contained , and shut up in his heart ; for since the divine nature doth continually flow from , and return again to this essential heart of god as its center , and spring ; and since the image of god is nothing else but the expression and manifestation of his nature , therefore this image must needs be impressed on the heart of god , which is the very center of his divine nature . and therefore this heart of god is called the face of god , becaus it is the true and living expression and representation of god , the essential image and likeness of the total deity . but you will object , that the scriptures of truth tell us , that god hath no image . to which i answer , that indeed god hath no organical outward image resembling that of angels or men ; and thus the scripture is to be understood when it tells us that god hath no image . but the scripture doth not contradict god's having an essential inward form or image , according to which image we are told , in the first of genesis , th●t god created man. let us create man in our own image , and after our own likeness . if we ask what this image of god is , and wherein it doth consist ? the apostle paul will tell us , that it consists in knowledge , righteousness and true holyness ; and to comprehend all this in one word , this essential living image of god , is nothing else but eternal love ; this is god's nature , this is his image , and this is all in all in the deity , considered in his solitary and abstracted being , before the introducing of himself into the properties of eternal nature . now from this eternal love do flow and beam forth all those eternal excellencies and virtues , which together with the love do compleat this divine image ; such are the wisdom , righteousness , holyness and goodness of god. now that the image of god doth consist in these , the scripture will inform us , if we compare colos. . . with ephes. . . so that we see that god's image doth not consist in his infinity , immensity and omnipotence ; but in his divine virtues proceeding from eternal love , viz. wisdom , righteousnes , and true holyness . . the third and last thing , which the opening of the eye discovers to be hid and contained in the heart of god , are the divine affections and passions . but you will object , and tell me that god hath no affections nor passions , as being immutable and unchangeable in his unchangeable nature of love ? to which i answer , in the first place , that it is true god hath no passions or affections like to those which are in men. secondly , there are no evil , and unordinate affections in god. but in the third place , i say god hath divine and godlike affections , such as become the deity , and are suitable to the perfection of his nature . fourthly , god hath such affections , as are always in harmony and unity , without any contrariety or opposing of each other . fifthly , god's affections are at the greatest distance from all weakness and imperfection whatsoever . in the sixt and last place , god's affections and passions do all flow from his essential heart of love , and are all rooted and centred in the same . these affections contained in the heart of god , are chiefly these three , love , ioy and delight : for god eternally loves himself , rejoyceth in himself , and delighteth in himself ; neither can god any more cease to love himself , or to rejoyce and delight in himself than he can cease to be ; therefore these are the essential and inseperable affections of the divine being . iv. the fourth and last particular , which the opening of the eye discovers concerning the heart , are god's divine qualities , virtues and excellencies ; which do all proceed f●om the heart of god , as from their source and center ; and they are these following , viz. his love , purity , truth , faithfulness , unchangeableness , goodness , perfection , righteousness and holyness . these are the essential inseparable virtues and perfections of the divine nature ; for they proceed from himself , subsist in himself , and are himself , and from the opening of the eye are manifested to be such . neither doth this variety of perfections in god in the least destroy , or take away his most absolute unity and simplicity ; becaus they all proceed from one root , and stand all united in the same , as one , which root is love ; in which all the excellencies and perfections of the divine nature stand harmoniz'd in unity , and are but as one virtue and perfection . having thus treated of the several particulars contained in the heart of god , i shall next proceed to a view of some particulars which are not contained in god's original essence ; and that from a hint of the spirit , which said expresly to me , search diligently , what is not to be found in the original essence of god : i did accordingly , and i found , that no pardoning mercy , nor vindictive iustice , nor wrath , nor death , nor curse , neither any anguish , sorrow , darkness , evil , or elements , were to be found in the solitary abstracted essence of the deity . i say , first , no pa●doning grace or mercy ; becaus there was nothing besides himself , and consequently no object which stood in need of pardon or forgiveness . no vindictive iustice ; becaus no object capable of punishment . no anger nor wrath ; for god could not be angry with himself ; for so contrariety and enmity would be found in the bosom , and center of eternal unity and simplicity . no death ; for the deity is a living god , yea life it self , and the author of it , wheresoever it is . no anguish nor sorrow ; becaus god is the highest and chiefest good , and consequently must needs be all-triumphing joy , all-delight , all-pleasure . no darkness ; becaus god is all light , light it self , and the source and center of it . no elements ; becaus the deity is the most perfect and absolute unity and simplicity without any mixture or composition whatsoever . but you will object , that i seem to reject gods vindictive iustice , and to deny his anger against sin and sinners . i answer not at all ; for i do not simply deny god's vindictive iustice and wrath , but only say , that none of these are to be found in the solitary and primary being of the deity , and are only attributed to him , forasmuch as he hath introduced himself into the properties of eternal nature . and thus much shall suffice to have spoken concerning the discovery and manifestation , which the opening of the eye gives of the essential heart of god. but in the next place , as the opening of the eye discovers it self and the heart , so it likewise manifests the deity of the holy ghost to be the exit or outgoing emanat●on of both eye and heart , even a sweet , pleasant out-flowing life or power like to a breath or gust of air , proceeding from the abyssal eye of the father , as ●rom its eternal root and beginning , and conveighed through the heart of the son , as the golden-oyl transmitted through the golden pipe of the son 's essential love. it is the active life and power of the holy trinity , which finisheth the work of true regeneration in apostatized creatures . thus we see ●hat the opening of the eye doth reveal the total deity , father , son and spirit , by a true and vitall representation . in the sixth place when the eye of eternity opens , it manifests god's corporeity , or the divine body . object . but you 'l object that god hath no body , as ●●ing a pure spirit . answ. to which i answer first , by way of concession , that god hath no organicall body like men , nei●her like those of the glorified saints and angels . but in the next place , i say that god hath a body , such as becomes his high , spiritual and refined nature ; ●or indeed the opening of the eye doth clearly discover to the spirit of the mind , that the immense deep ●f the abyssal globe of eternity is god's vniversal , incom●rehensible , omnipresent body . this is the eternal cor●●●eity of the holy trinity , which comprehends all things , being comprehended of none , but it self : it is univer●●lly in all beings and diffuss'd through all beings ; no●hing can keep it out , neither can any thing shut it up . it is a free liberty in it self , it stands free from all ●ssences , only so farr as it pleaseth to unite it self with ●ny essence : with relation to this vniversal body , it is , b●t god styles himself the alpha and omega , the beginning and end of all beings ; all things proceed from it , ●nd therefore it is the first , and all things subsist in it , ●nd therefore it is the last . thus we see that the holy trinity have the globe of eternity for their body in which ●hey act and move . this body is wisdome's crystalline ●lasse , wherein all things are truly and intellectually ●epresented to the eye of the mind : it is in this deep a●ysse of the globe of eternity , that all those divine mysteries ●●e discovered and manifested , which in the foregoing trea●ise have been made out to you ; for in this miroir of wisedome all the depths of the deity stand openly represen●ed to the eye of the spirit , when a glance from the eye illustrates its hidden deep . we see then that the globe of eternity , is the body of the spirit of eternity , yet not an organical body ; for what organs are there in a globe or sphear ? it is such a body as the spirit of eternity can by contraction draw into it self , or by dilatation diffuse its . into infinity . this body comprehends all worlds and globes within it self , and is therefore called the universal , all conteining , body of the deity . by means of this body , the spirit of eternity hath brought forth himself into heighths , depths and breadths , which are formed and distinguished by the eye , for the eye looking upwards gives an immense heigth to the globe of eternity ; when it look's downwards it forme's the depths , and when on either side , the breadth : becaus without the eye , none of these would be determinable in a globe , concerning which , we cannot say , that it hath heighth or depth . so that though the spirit of eternity in it self be without any bounds or limits , yet he hath been pleased to bound himself in the globe of e●e●nity , and that for the manifestation of himself , without which we could have no other , but a negative knowledge of him. we may here also take notice of the figure of this body , which is round or sphaerical , being the most perfect of all figures , and therefore most proper ●or the body of the deity ; who in this also differs from all creatures , who have their distinct organical bodies with great variety of figure ; whereas the blessed deity hath the most simple and perfect of all figures to be the outw●●● form of his corporeity . lastly , the opening of the eye of eternity discover● god's external form or figure : we have before spoken of gods internal form or image , and declared that it i● nothing else but his essentiall holyness . i know it wi●● seem strange , that i speak here of god's figure , sinc● the scripture forbids us to make any figure or likenes● of god. but to this i answer that though god forbid us to frame any likeness of himself who is th● spirit of eternity , in resemblance of any creature whatsoever , yet cannot this debarr the holy trinity from representing themselves according to the pleasure of their own will : who is above them to controle them ? or who is their councelor to advise them ? or who dare say to them , why do you thus represent your selves ? for , as hath been said before , at the opening of the eye , the father appears in the figure of the sight or black of an eye , which yet is no o●ganical eye : the son appears in the likeness of an heart , in the midst of which the eye of the father is centred : and the holy ghost is represented in the likeness of an outgoing breath , winde or ayre , which proceedeth from the eye , through the heart , and is in its own essentially , an active power , which effect's whatsoever the eye or heart will have done . now the triune diety brought it self into these visible figures for their own manifestation , that we might thereby learn , how the father , son , and spirit are in one another eternally , and yet notwithstanding this their unity , they are distinguished by those three figures of eye , heart , and outgoing breath , which are distinguishable one from the other . so that here this great mystery of the vnity and distinction of the trinity is fully discove●ed , and made out to the eye of the mind : for though the eye , heart and outgoing breath , do appear in one another , yet they appear with distinction , so as the eye is distinguishable from the heart , and the heart from the outgoing breath . but before i leave this point , i shall endeavour to give you some account concerning the nature of these forementioned figures , in these following particulars . in the first place , i say that those images and figures which the opening of the eye manifests are not shadows and empty representations , but reall and substantial ones , they are not only figures of heavenly things , but the heavenly things themselves . in the second place , i say that these figures , are living and spiritful representations , not dead images , for the fulness of the living god fills them all with life and spirit and power . in the third and last place , these figures are unchangeable , and that because they are essentiall to the holy trinity . so the eye is essentiall to the father ; the flaming heart of love is essentiall to the son , and the out-flowing breath of power is essentiall to the holy ghost . for though in eternal nature , in the darkness the eye of the father appear dark , wrathful and terrible ; and contrary , in the light , shining pleasant and full of love ; yet the eye is not changed by th●se variations , but remains still the unchangeable essentiall eye of the father , though diversifyed by the light and darkness . thus we see that the unchangeable image of the father , in the globe of eternity , is the sight o● black of an eye , into which likeness he hath been pleased to contract himself , for the manifestation of himself : for though we as creatures are commanded to make no representation or image of the trinity , yet this doth not hinder , but they may bring forth a divine imag● and representation of themselves . what hath been said concerning the eye , may be also said concerning the heart , viz. that it is the unchangeable , essentiall and substantiall image of the son : for he manifests himself to angels and saints in this figure of a central heart , all flaming with love , otherwise this hand could not have writ of it . and the out-flowing breat● or ayre proceeding from the eye and heart , is the immutable and essentiall image of the holy ghost . thus we see that the eye by its opening of it self doth clearly discover to us , that the one only true god , who is the spirit of eternity , hath brought forth himself into a beginning and end , into matter and form , into corporeity and figure , ( in the sense as hath been before expressed , else it may seem harsh to common philosophers , ) who without the eternal globe is without any of these , even an unmeasureable , incomprehensible vnity , concerning which we can only say that it is what it is ; for what it is , none can tell but it self . and so i proceed from the second place of purity in the globe of eternity called the holy place , unto the third which is the most holy or holiest of all . and here before i begin to speak of the most holy place , i think it not amiss , once more , to hint to you , that these three distinct places or courts , make up but one globe or sphear , for they proceed one from another , and penetrate one through another , and subsist in one another , yet with the distinction , above mentioned , of outward , inward and inmost , the first leading to ●he second , and the second to the third . concerning the most holy place . i shall reduce all that i have to say concerning the most holy place to these four particulars , first , i shall give you the several names which were given to it by the spirit of god. secondly , i shall speak of the nature and condition of ●he place . thirdly , i shall give you an account of the wonders which are to be seen in it . fourthly , and lastly , i will speak of the ends of its formation . . as to the first of these , viz. the names and titles which were expresly given to this third court by the spirit of god , they are these following : it was called the still eternity , and that by reason of the unutterable rest , silence and stilnenss which eternally dwells in this third court ; for as the outward court was called the globe of eternity , and the inward court the deep abysse or abyssal globe of eternity , so the third place of purity is called the still eternity , because nothing but eternal rest , silence and stilness is to be perceived by those who live in this most holy place . this holy place is not the trinity but distinct from it , and is the still eternity in which the holy simplified spirits live . it was also called the chamber of state , the presence chamber of the spirit of eternity , the king of kings , where his unexpressibly glorious majesty is to be seen . besides it was called the rock of wonders , with reference to those wonders which do appear in it , of which we shall speak in the third particular . . the second particular is what the nature and condition of this place is , and this is hinted to us in the name which is given to it by the spirt of god ; for names ought to express the nature of the thing which they signifie , and the whole excellency of names consists in this : now we cannot imagine but that those names by which the holy spirit doth call any thing have all the excellence and truth which a name is capable of , and consequently must very properly and significantly express the nature of the thing , named ; the name of this third place you have heard is the still eternity , and consequently have reason to conclude that the essentiall difference of this place is the majestick silence and awful stillness with which it is continually filled . this is such a stillness as surpasseth , not only all expressions , but likewise all thoughts and imaginations ; and because of this majestick silence , and unexpressibly awful stillness this most holy place is also called the presence-chamber of the deity ; this supernatural silence and stillness being the ornament , state and pompe of it , to which all the glory and magnificence of monarchs here is but as a shadow or nothing . . the third particular is the wonders which are to be seen in this place , in respect of which , as was mentioned before , it was called the rock of wonders ; and these wonders are five in number , viz. st . the spirit of eternity , or the eternal unity . dly , the holy trinity . dly , the virgin wisdome of god. thly , the seren spirits before the throne . thly , and lastly the inhabitants of the still e●●rnity . . the first wonder which manifests its self in this rock of wonders is the spirit of eternity , or the eternal unity , which doth fill the total deep abysse with it self , that is , with all power . here the spirit of eternity discovers its self to be the first and original power , the power of all powers , yea all-power it self . and this manifestation of the spirit of eternitie's being all-power , is more full , magnificent and glorious in the stil eternity than in the inward or outward court , where the deity doth also discover himself to be all-sufficient and omnipotent , but not in that sovereignty and majesty with which he appears to the eye of the mind in this his presence-chamber . here the glory of the all-power of the deity is seen nakedly , openly and without a veile , eye to eye , and face to face ; the sight of which doth cause ravishing extasies , unexpressible ioys , and transporting admiration to fill the heart of the beholder ; it being a sight so glorious as no words can express , nor no thoughts represent to the mind , as being beyond all comprehension . the second wonder in this rock of wonders , the still eternity , is the holy and ever blessed trinity , father son , and holy spirit . the father is the original power of all powers , subsisting in , by and from himself ; which original power of the father is most clearly and openly discovered in the still eternity , in the highest magnificence , majesty and glory . this supreme power of the father , is the beginning of all power , and the fulness of all power , filling the heighths , depths , and bredth o● the still eternity : this power of the father is an eternal unity and simplicity , that is , it is free from all manner of contrariety , divisibility , composition or mixture , as being an uniform , universal , diffusive power , which is nothing else but pure deity ; and further we cannot search into this power of the father to know what it is , for none knows what pure deity is , but god himself . it is this paternal power , which fills the still eternity throughout , in the appearance of the clearest transparency and brightness . i have now given you an account how the father manifests himself in the still eternity , to be all-power , yet before i leave this particular for fu●ther explanation , i shall shew you negatively what this power of the father is not . first then say , i that this power of the father is no personal power , for nothing of personality is manifested in the still eternity , only a uniform , universal diffusive power in the appearance of the greatest brightness fills it throughout . . neither is this power of the fathers any organical image resembling that of angels or men , having distinction of parts and members , for nothing of this kind can be found in the eternal unity of the father's all-power . and thus much shall suffice to have spoken concerning the father , who is the first in the trinity . we now proceed to the second , viz. the son of the father . the son is an essential power immediately generated by the father , out of his own divine essence : and therefore he is co-essential and co-equal with the father . for the son's power dilateth and co-extendeth it self in , with and through the father's power , to the utmost bounds and limits of the still eternity , and filleth the deep abysse with his own power 's , in the father's power , as being co-essentiall and co-equall with the father . again this power of the son is also the co-eternal with the father : for though the father may be said to be before the son in order of nature , forasmuch as he is the generator of the son , yet we cannot say that the father is before the son as to priority of time , for the son exists from all eternity at once , and together with the father , and therefore is the eternal son of the father . if you would further know what this generated power of the son is , i say it is an eternal vnity , and pure deity even as the father's power is . but for the further opening of what the son of god is , you may take notice of these following particulars . . in the first place the son of god is the first begotten of the father ; he is the first born of all beings , as being that essentiall word , co-eternal with the father , by whom the father made all things , and without whom nothing was made . by him were all things created whether they be in heaven , or on earth , whether visible or invisible , whether thrones or dominions , principalities or powers , all things were created by him , and for him ; and therefore he must needs be before them all , and consequently be the first begotten of the father . secondly , this son of god is the only begotten son of the father : all other sons whether angels or men receive their filiation or sonship from this only begotten son of the father , and are called sons forasmuch as they part●ke of , and are centred in this only begotten son : they are sons in and because of this only begotten son , and beloved in the only beloved of the father . thirdly , this son is the co-essentiall son of the father , of the same essence and nature with the father : now the nature of the father is purity , holiness , righteousness , meekness , love , goodness and perfection , and such is the son's nature also , and therefore the son is called the brightness of his father's glory , and the expresse image of his subsistence : but the image of the father is no organicall image , but consists in light , life and love : the father is all light , and in him is no darkness at all ; he is all life , and in him is no death ; he is all love , and in him is no wrath ; and the son being the co-essential son of the father , must also be all light , all life and all love. thus the father is in the son , and the son in the father ; neither is the nature of the father and son distinguishable in the still eternity , the nature of the father is not severe and wrathfull , and that of the son , sweet , milde and gentle , for this is no way consistent with the one simple nature of the deity . the father is all light , life and love in the son's nature , and the son is all light , life and love in the father's nature : the nature of the father flows from himself , ar the fountain-head and spring , into the son , and from the son again into the father ; and therefore the son is called the heart of the father ; because he is the fixed seat of the father's light , life and love. thus we see that neither angels nor saints are in this degree codeisied and consubstantiated with the father , for he filleth the still eternity with the light , life and love of his essentiall deity in co-equality with the father . fourthly , this son , is the well beloved son of the father , the son of his loves , in whom he is fully well pleased satisfied and delighted . and indeed how can it be otherwise ? since he is one being and one nature with the father , the very heart of the father , and his expresse image ; when he is the beauty , brightness and excellence of his father's glory , and exalted to an equality of honour and dominion with the father , as sitting in the same throne with the father , and possessing the kingdome with him . this is the son whom the father will have honoured and worshiped as himself , and to whom the father hath committed all iudgment , neither can the one be worshiped without the other , they subsisting in each other . this is the son who is exalted by the father to be heir of all things . in the fifth place this son is the essential christ of god. i would not have you stumble at this expression , i might indeed haue omitted it , but for the matters sake : for you must take notice that i speak here of the holy trinity , as they exist without nature , and in this state the son of god cannot properly be called the christ that is , the anointed ; because thus considered he is not anointed to any office , for it is after his entring into the properties of nature , that he is anointed to be the mediator : yet bear with me for using this word improperly , because i do it only for this end to give you a more clear and distinct knowledge of what the son of god is as he exists before nature , as well as what he is in the properties of eternal nature . but you 'l ask of me , why i speak of the holy trinity out of , and before nature , and particularly , why i speak of the essential christ of god as existing before nature ? i answer that my speaking of the holy trinity , and particularly of the second person , who is the christ of god , as he exists before nature , is only in order to give you a more distinct knowledge of the son and christ of god in nature , and to enable you to distinguish between his being out of nature , and his exstence in the properties of nature . this essentiall christ is one with the father , it is who is the same yesterday , to day and forever , even before all time and before eternal nature , and he is the co-creation with the father : he is the word , wisdome , power , the light , life , love , the heart , reighteousness , purity , brigtness , excellency and glory of the father in the father : for we must not conceive of him as a distinct person from the father , because that would destroy the high unity and simplicity of divine nature , which admits of no composition , or division : nor on the other side must we conceive the son of god to be only a distinct denomination , for we see that in the still eternity , there is a distinct repersentation of the son , from that of the father , and the holy ghost : for the son is represented in the image of an heart , the father of an eye , and the holy spirit in the stream or emanation which issueth from both . but you will say , is then this christ the son of god the redeemer , saviour , iustifier and reconciler of mankind ? i answer , that to speak properly , the son of god , as he exists out of and before eternal nature , is not a redeemer , saviour , &c. and that because in this state he hath no relation to any creature whatsoever ; and therefore as long as there was nothing for to be redeemed or saved , he could not properly be called a redeemer or saviour . but you 'l say this essentiall christ , the eternal son of the father , is not the christian 's christ , in whom they trust for redemption , salvation and glorification ? . i grant that properly he is not , first because the object of the ●aith of christians is a god-man ; a christ clothed with humanity , in whom two natures , pure deity , and pure humanity are hypostatically united , so that according to his deity he is true god , and according to his humanity pure man : whereas● the essentiall christ is not made up of two natures , but is whole deity , unity and simplicity , being co-essentiall and co-equall with the father , which he could not be , if the humane nature was joyned with him ; for then he could not be one eternall unity and simplicity with the father . . the christ of the christians is born in time , even in the fulness of time of the blessed virgin mary ; but the essential christ is co-eternall with the father , and exists from all eternity with the father , before all time . . the christ of the christians is a personal christ , found and brought forth in flesh , in the figure of man ; being made like unto us in all things , sin only excepted : but the essentiall christ of the father hath no human figure , or organical personality ; and conseqneutly ●t was impossible for him , as such , to shed his blood ●pon the cross for the redemption of sinners , which was the great work of the christian christ. . the christ of the christians arose from the dead the third day and ascending on high , is sat down on the ●ight hand of the father , being made the head and king over all angels on mount sion , and over all his saints and members within the walls of the new ierusalem : but the essential christ of god reigns and rules on the same throne with the father , in the globe of eternity over all world ●nd over the person of christ in his glorified corporeity . . the christ of the christian was before promised to be the seed of the woman , and the treader down of the serpent , and it was with reference to this christ that the covenant was made with abraham , that all nations should be blessed in his seed , isack being a type of him and his birth , life , death , resurrection , ascention and glorification , were shadowed out by the dark types and figures of the ceremonial law. now we see that these things are not applicable to the eternal son of god , as he exists in the eternal unity of the father , without any humane nature . now because i have been misrepresented by some as if i were a socinian , and denyed the deity of christ , i think it not amiss to give this following declaration of my faith concerning christ , viz. i believe him to be perfect god and perfect man● that he was born of the virgin mary , being made like ●nto us in all things , sin only excepted ; that he dyed on the cross at ierusalem , and rose from the dead the third day ; that he ascended into heaven , and is sat down at the right hand of the father , being constituted head and king over all angels and saints , all which points i cordially assent to , and do from my very soul abhor those ranting principles , which deny that ever there was such a person as iesus christ , who was born at bethlehem of the virgin mary , and who acted all those miracles the scriptures of truth relate of him ; which deny his death on the cross at ierusalem , his resurrection , ascention and personal glorification : for they reject and deny the true gospel-christ , the personal christ , to whom the scriptures bear witness , even that christ , who is the object of the faith of christians , whereby they destroy the christian faith , and make the scripture an heap of allegorical confusions and untruths : which principles i am so far from owning , that i here once more declare that i do from my heart and soul detest and abhorr them . i come now in order to speak of god the holy ghost ● who , as was said before , is the out-flowing power , proceeding from the father and the son. it may be distinguished from the father's power , in that the fathers power is the original , primary , fountain-power of the trinity , without which no trinity had ever been ; whereas the power of the holy ghost is the consummating and finishing power which makes the blessed trinity perfect and compleat . and it differs from the son's power , forasmuch as that is a power begotten and generated out of the divine essence of the father , but the power of the holy ghost is only a proceeding out going power , not from the father only , but from the father and the son : it proceeds from the father originally , as being the fountain-spring of it , and proceeds derivatively through the son , and for so much as distinguishable from father and son ; though indeed it be co-essential , co-equal and co-eternal with the father and the son ; for the holy trinity are centred and rooted in the most perfect unity . in the first place , i say that the holy ghost is co-essential with the father and the son , that is , of the same nature and essence , being all pure deity , even as the father and son is . secondly , this proceeding power of the holy ghost is co-equal with the father and the son , for even as the power of the father and the son is dilated from the center to the circumference of the abyssal globe , so likewise is the out-going power of the holy ghost . in the third place , the power of the holy ghost is co-eternal with the father and the son , for the holy trinity exist from all eternity at once , and altogether ; and as the father never was without the son , nor the son without the father , so likewise the father and son were never without the holy ghost proceeding from them . in the fourth place , this out-going power of the holy ghost was manifested to be a bodily power , i do not mean that it appeared as an organical and visible body , capable of division into parts , but as a body of power filling the whole circumference of the still eternity . hence it is that this all filling power of the holy ghost is called the temple and tabernacle-body of the holy ghost , becaus as the father dwelleth in the son , and the son in the father , so both father and son dwell in this body of power of the holy ghost , as in a temple or tabernacle . but you will object , that here i seem to contradict what i said before , viz. that the abyssal globe of the still eternity was the body of corporeity of the holy trinity , father , son and holy ghost , whereas here i make the all-filling power of the holy ghost to be the temple-body of the deity . to which i answer , that i do not attribute two distinct bodies to the deity , for these are as a wheel within a wheel , and as an inward skin covered with an outward : in like manner the outward cover or body of the trinity is the abyssal globe of the still eternity , but the inward covering or corpor●ity is the all-filling power of the holy ghost , and both make up one divine corporeity , which is the place and temple of the holy trinity . and this is one of those wonders which are manifested in this rock of wonder 's viz. that the all-filling power of the holy ghost is the innermost temple and tabernacle-body wherein the father , son and spirit have their mutuall co-habitation . the fifth and last property of the out-flowing power of the holy ghost is this , it is an essentiall creating power , insomuch as nothing can be effected or created without it . it is by this acting power of the holy ghost , that eternal nature and her forms were brought forth , it is this power brought all things , all worlds , into act , according to the will of the father ; so that this divine body of power , is the united acting power of the whole trinity . the father operates from himself , as being the beginning of power , through the heart of his son , with and by the acting power of the holy ghost ; the son operates from the father , in himself , by the effecting power of the holy ghost , the holy ghost worketh from the father , through the son , with and by his own effecting power : thus the holy trinity act harmoniously from through and by one another in this ghostly body of power , which fills all in the still eternity . this body of power is a most spiritual , divine , refined body , which nothing can shut out , neither can any thing keep it in : it is far more refined and subtle then any personal organical body whatsoever of angels or men ; and it is so infinitely powerful , that if it were in hell , hell would not be able to keep it , but it would raise it self thence to glory , the omnipotency of the holy trinity being lodged in it . hitherto i have spoken of the unity in trinity , viz. how the eternal unity and simplicity manifests it self in trinity ; i shall now come to speak something briefly of the trinity in unity , and shew you how the blessed trinity , as they pr●●●ed from unity , so they return to it and are cen●red ●● it . st. iohn hint's both these mysteries to us , iohn . . there are three which bear record in heaven , the father , the son and holy spirit , and these three are one : as if he had said , these three father son and spirit proceed from one eternal unity , and yet they are three distinguishable powers , so as one is not the other from eternity to eternity , and can never be confounded together . for first they are distinguished by their names father son and spirit , and this distniction of names doth necessarily imply some distinction of nature . secondly , they are distinguished according to order , the father first , the son next , the holy spirit last of all . thirdly by number , as one , two , three , and are therefore well called the holy number three . in the fourth place the apostle distinguisheth them by their relative properties of father , son , and the outgoing spirit of power . now after he hath spoke of their distinction , he tells us that notwithstanding all this , these three are one , that is , that they are all centred , and rooted in one undivided unity and simplicity , which is the pure ess●●●ial nature of the deity . and indeed if the holy trinity were not thus centred in the most perfect unity , they would be three distinct deities , which is contrary to the christian faith and divine revelation . no , the holy trinity have but one divine nature , one eye , one heart , one body of power between them , for to dwell in . and thus much shall suffice to have spoken concerning the second wonder , which is to be seen in the still eternity , viz. the unity in trinity , and the trinity in unity : though no words are able to express the majesty and transparent clarity of this sight as it presents it self in the still eternity , where the trinity app●ars in the triumphant glorious body of the power of the holy ghost . i now pass to the third wonder . the third wonder which was presented to my intellectual sight was god's wisdom , concerning whom i shall speak under these three heads . first i shall speak of the birth and nativity of the wisdom of god. secondly of its nature . thirdly and lastly of its office . . first then , as to the birth and nativity of wisdome , we are are to know that it spring's and flows from god's eternal eye , as from its eternal root and original , and here it is fixed as in its proper seat and center ; for it is by this wisdom , that all all the desire and motions of the deity are most wisely ordered , conducted and governed , for it proceeds from and is seated in the same eye with his desiring mind , and willing will , these three are in one another and penetrate through one another , and make up but one inseparable , indivisible power . i say they all three exist i● the eye as one power , yet distinguishable , and without the least disorder or confusion ; the first is the wisdom , then the mind , and next the will ; for as the wisdom proceeds from the eye , so the mind proceeds from the wisdom , and the will from the mind . and thus much for the birth and nativity of wisdome . . i come now in the next place to speak of the second head , viz. what the nature of the wisdom is : i say then , that the divine wisdom is a flowing , moving power , a moving motion immediately proceeding from god's eternal eye . god's wisdom is a bright ray , or glance issuing from the eye of eternity : therefore she is termed the brightness or clarity of the godhead , and a pure breath or efflux from the majesty of the almighty . we can say nothing of her but that she is the brightness and glance of the eye of eternity ; who as she proceeds from the eye , so she is moved by , and only by the same ; for she is a meer passive bright shining virtue , that swiftly passeth through and pierceth all things , by reason of her high purity and subtilty , which can be compared to nothing better , than to a lustrous shining glance , being perfectly passive and moving only according to the motion of the eye of the father , which makes her more swift and piercing than any thing whatsoever . but for a further illustration of the nature of god's wisdom , i shall a little enlarge my self upon these following particulars , which are so many essentiall properties of the said wisdom . i. in the first place this wisdom is co-essential with the holy trinity : because as hath been said it proceeds from the trinity , as an outgoing ray , glance or brightness ; now nothing doth immediately proceed from god , but what is of the same nature and essence with him , and consequently what can this bright shining glance from the eye of the majesty be else , but pure deity , as proceeding from , and fixed in the eye of eternity . ii. the second essential property of this divine wisdom , is this , that she is co-eternal with the ever-blessed trinity . god was never without his wisdom , nor the eye of eternity without this glance and bright ray which proceedeth from it ; for else god could not have been an all-wise and all-knowing god. therefore according to order of time the divine wisdom , is co-eternal with the holy trinity , though in order of nature and dignity , the holy trinity are before wisdom , which is nothing else but a passive effiux from the ever-blessed trinity . wherefore you are not to imagine that the wisdom of god , as she is co-essential and co-eternal , is also co-equal with the holy trinity , because as was said before , she is perfectly passive , and moves not her self , but as the eye is moved , whereas the blessed trinity is all act , all acting power ; she is indeed said to be a co-operator with the trinity , but yet so as that she moves not , except she be moved , nor acts except she be acted : thus far indeed she may be said in some sense to be co-equal with the trinity , forasmuch as she fills with her glance and brightness the whole still eternity ; but this cannot amount to a proper co-equality , because she is wholly passive , and depending of the trinity . besides she is clearly distinguishable from the eye , and the spirit of the eye , as being only a brightness , glance or ray proceeding from it , and is consequently inferior , and subordinate to the blessed trinity . iii. the third and last essentiall property of the divine wisdom , is her virgin purity , which consists in this , that she is free from all desire , will and motion of he● own . she desire's and wills nothing , but as the eternal mind , and will , desires and wills in her ; she moves not , but as she is moved , and acts not , but as she is acted by the spirit of eternity ; for she is nothing but a bright passive glance from the eye of eternity . she is an eternal stillness in her self . she is not the majesty it self , nor the eye , but she is only the beauty , glory , brightness , lustre and glance of the majesty in the eye , and that such a transparent clarity and brightness as is without all spot or blemish . and in a word , she is nothing but perfect , absolute purity , she is a thousand times brighter , and purer than the sun , and fairer than the moon , and indeed nothing can be compared to the excellence of that her virgin-purity . but her pure virginity doth not only consist in this , that she is free from all manner of spot , blemish or mixture , but especially in this , that her bright glance is from all eternity fixed upon the flaming heart of god's love , which is the center of the holy trinity . this flaming ●eart of love is the sole object to which her regard is fastned continually : she receives nothing into her self but this divine love , from the heart of god. she espouseth her self to nothing , inclineth her self to nothing , but only to this essential love , the word of god , fixed in the heart of the deity . thus the holy trinity have their delight with wisdom , and again the whole joy and delight of wisdom is the flaming love of the blessed trinity . she is exalted above all things , because of her beauty and immaculate purity ; she is the highest purity ; she is purity and virginity in the abstract . she cannot be touched by sin , evil or self , because she cannot mix with , nor incline to any thing , but only the essential love of god. she is free from all essences whatsoever , being nothing else but the unspotted mirrour of the glory and excellency of god : and thus we have declared to you what that pure virginity is , which is one of the essential properties of god's wisdom . . i now proceed to the third and last head , viz. what the office of wisdom is in the still eternity . i find that wisdom dischargeth these two offices , viz. . she is a revealer of the mysteries , and hidden wonders of the deity . . she is an enlightner of the still eternity . first , as for the first of these , scripture and revelation assure us , that wisdom is the revealer and manifester of the unsearchable secrets of god : she is the golden key of the eternal eye , by which all the wonders of the trinity are unlocked . as the office of the holy ghost is to effect and create all things , so the office of wisdom is to manifest and reveal all things . she never brings forth any thing , and upon that account also , is called a pure virgin , but only discovers and manifests whatsoever the holy trinity , by their effecting-creating-power , are pleas'd to bring forth . this wisdom is the companion of the eye of eternity , by her out going glance , revealing the wonders contained in it : she is as an handmaid waiting upon the holy trinity , to declare , publish and make known their counsels , secrets and wonders . secondly , the other office of wisdom is to give light to the deep abyss of the still eternity . it is wisdom's bright glance which is the day and light of this most holy mansion , not a created light , but a pure divine light , in that sence as god is called a light in whom is no darkness at all , and no otherwise . but you will object , that the holy scriptures and divine philosophers seem to give a different account concerning wisdom than i have here given ? to which i answer , that i easily grant that the scriptures of truth , and holy enlightned men , have spoken concerning wisdom after another manner , than here i have done ; and the reason of it is plain , for they speak of wisdom after the production of eternal nature , as wisdom is introduced into the seven forms of eternal nature : whereas i speak of wisdom's existence with the holy trinity , in the still eternity , before ever eternal nature was brought forth . the fourth wonder ( which my spirit was made to take notice of ) in the still eternity was the seven spirits of god which stand before the throne of the holy trinity . saint iohn doth oft make mention of these in the revelation , but he speaks of them there , as they were seen by him on mount zion , in the new ierusalem , after their being introduced into the working properties of pure nature ; whereas i treat of them here , a● they were seen in the still eternity , before the existence of pure nature , out of which the new ierusalem is created , and brought forth by the holy trinity . and accordingly we are to distinguish between these seven spirits here mentioned , and those seven generating fountain-spirits , out of which pure nature and her ●lements were generated , according to the highly en●ightned behme , for those are the working powers of eter●al nature ; whereas these are in the still eternity , which ●as before eternal nature , co-existing with the holy tri●ity , and divine wisdom in the still eternity . what i have further to declare concerning these se●en spirits , i shall refer to these following particu●ars . first , i shall speak of their number ; in the second place , of their birth and originality ; thirdly , of their nature ; fourthly , of their office ; and fifthly and lastly , of their place in the still eternity . . for the first , viz. their number , which is seven ; for so they were named to me , the seven spirits of god. they do indeed subsist one in another , and through another , and appear but as one power , yet they are seven in number ; even seven distinguishable powers flowing from , and rooted in the unity of the trinity . they were not distinguished to me by their several names , but only by their number : though , i know , that as they are in eternal nature , they enjoy ●heir several distinct names ; but it is not time now to speak of them , because here we consider them as existing in the still eternity , out of , and before eternal nature . . as to their birth and originality , they spring and proceed from the temple-body of the holy ghost , as well as they have their subsistence in the same : for as wisdom is a beam or glance proceeding from the father's eye , and subsisting in the same ; so these seven spirits , or seven lustrous powers proceed from the divine body of the spirit , as from their source and original , and subsist in the same , as in their true ground . . the third perticular i am to speak to , is the nature of these seven spirits , which i shall endeavour to declare to you in these following propositions . . the ●irst is this , the seven spirits of god are 〈◊〉 many various outgoing powers , immediately proceed●ing from the body of the holy ghost ; they are th● true fruits of the spirit , they are as so many derive● streams , from the head and fountain-stream , the hol● ghost . they are a variation of that one all-effecting power of the holy spirit . for as the supreme unity varieth it self into a trinity , so the all-effecting power of the trinity varieth it self into a septenary , or seven spirits . . in the second place , these seven spirits are co-essential powers with the holy ghost , and consequently with the whole trinity ; for they immediately p●oceed from the essence of the holy ghost , they are essences out of his essence , and therefore must needs be co-essential with him . . thirdly , the seven spirits of god are co-etern●l with the holy spirit , for they exist together with the holy trinity , which was never without these spirits proceeding from them , and consequ●ntly these seven spirits must needs be co-eternal with the blessed trinity . but here we must not think that their being co-essential and co-eternal with the holy trinity , doth make th●● co-equal with them : no , the spirit of eternity doth not bring forth spirits equal to himself ; but such as are subordinate and dependant , otherwise he would make other gods besides himself , which cannot be supposed . besides , their subordination and inferiority in this appears , that they are n●t shut up in the vnity of the trinity , but appear distincl● from the holy and ever blessed trinity , as shall be more particularly declared hereafter . . the fourth and last particular is , what are the offices and functions of these seven spirits ? which i find to be these following . . in the first place , their office and function is to wait upon the majesty of the trinity , in the still eternity , in the holiest of all . they are waiters and attenders on the majesty of the father , son and holy spirit , in the presence-chamber of the still eternity ; where these glorious waiters make a great part of the pomp , s●ateliness and magnificence of the most holy place , and presence-chamber of the holy and ever blessed trinity . . another office and function of these seven spirits , is to execute and perform the will of the holy-trinity : whatsoever the blessed trinity will have done , these can , and do effect in a moment : there is nothing too hard , or difficult for them : so that these are the high princes and officers of the supreme majesty , always attending in the most holy place , the presence-chamber of the deity , to effect and execute the will and pleasure of the blessed trinity . these are those miraculous powers continually assisting before the supreme majesty , who have manifested and effected their mighty works of ●●nder in all ages , for which end also the deity hath introduced them into the working forms of eternal nature . . in the third place , the office of these seven spirits , is to be the high princely councelors of the divine majesty : all the secrets of the holy trinity are revealed to them , all their purpose and will is made known to them , for the holy trinity doth nothing without them : for they perform and execute all the will and purpose of the deity . . in the fourth and last place , their function is this , they are the high favourites , friends and companions of the supreme majesty ; for they are not only always in his presence in the most holy place , but they are admitted to his most secret , bosom-councels , they are exalted to a degree next to the holy trinity , which argues the high favour the supreme majesty hath for them . . having thus declared to you the office and functions of these seven spirits , i come now to speak of the fifth and last particular which i was to open concerning them , viz. the place they have in the still eternity : concerning which we are to know , that they are placed next to the supreme majesty of the holy trinity , and therefore are said always to stand before the glorious majesty of god in the most holy place , not in the outward or inward court , but in the holiest of all , which is the presence chamber of the deity , where the highest pomp , glory and magnificence of god is displayed . here they behold the supreme majesty , face to face , and eye to eye ; that is , most clearly without any veil or similitude whatsoever . i shall now briefly shew you what these spirits are not : they are no personal spirits , as the angels are , who appear in organical bodies : they are pure simplified spirits , without composition , they resemble the supreme unity and simplicity of the deity , from which they do immediately proceed . neither can it be otherwise , for that in the still eternity nothing but what is pure spirit and power is to be found . it is true st. iohn in the revelation represents them as burning lamps , but he speaks of them there , not as they exist in the still eternity ; but as they appear in the properties of pure nature , where they are ●inctured with the fire and light in harmony . i now come to speak of the fifth and last wonder , which was seen in this rock of wonder , the still eternity , viz. the inhabitants of this most holy place . you must not think that the deity is solitary or unattended , except only by those seven spirits before mentioned , for there are an innumerable number of pure simplified spirits , that stand ready in all humble resigned obedience , to execute the will , and perform the good pleasure of the father of spirits . as to their number they are ten ●●ousand times ten thousand , and thousands of thousands , ●nd indeed are innumerable as to us . and as i told you , ●hey are all pure simplified spirits , not like the angels , ●ho were created out of the forms of eternal nature , ●●t they are pure abstracted spirits , proceeding from the ●●preme vnity , who is the father of spirits . i intend here for a further illustration of the present ●●bject to speak something concerning the nature of ●pirits : and before i proceed any further , shall di●●inguish between pure , simple spirits , and mixed spi●its . pure and simple spirits are such as exist without ●ternal nature in the still eternity : mixed spirits are ●uch as are created out of eternal nature , and exist in the ●●me , as all angelical spirits do , ●nd are therefore said to be mixed , because they do not immediately proceed from ●he supreme vnity , as simple spirits do : but are created 〈◊〉 of nature's forms . wherefore they that suppose the angels to be spirits of the first degree of perfection are ●istaken : they are indeed the most perfect that were created out of the principle of eternal nature ; but they do not reach the perfection of those simple spirits , who proceed from the vnity , and cohabit with the vnity in the ●ill eternity . if you ask of me a description of these ●imple spirits ? i say , that they are most simple essences ●nd powers , free from all manner of mixture , or duality , without any angelical or other figure , and are eternal vnities , proceeding from the supreme vnity it self . i shall here subjoyn a figure , wherein by way of likeness you may conceive in what manner these simplified spirits , the inhabitants of the still eternity , were represented to the eye of my spirit . this figure represents the still eternity , or most holy place ; the black spot in the midst or center of this circle , figureth the central eye of eternity ; and the black points , with which the whole circumference is filled , denote those pure simplified spirits , which are the inhabitants of the still eternity , or the most holy place : from which representation of them , we may learn , first , that they are numberless . secondly , that they compass ●he deity , and fill the whole round of the still eternity , ready to execute the commands of the high majesty . in the third place , the figure shews us , that they ar● distinct one from another , like the stars in the firmament . fourthly , they are all alike unto and co-equal with ●●e another , they are all of the same essence , and all 〈◊〉 them equally eternal , all of them equal in fun●●ion , charge and dignity , all being obedient chil●●en and servants of the deity : they are all alike in ●●eir external form and figure , appearing all like bright ●●ints , sparks , or eyes . in the fifth and last place , the figure shews us , that ●●ey all resemble and are like the central eye of the dei●● , from which they do not differ but as a less from a ●●●ater : for as the spirit of eternity represents him●●lf by the sight or black of an eye ; so these simplified ●●irits , the inhabitants of the still eternity , appear ●●ke so many bright points , sparks or eyes , all multi●●ied and derived from the eye of eternity : so that these ●pirits are true resemblances of the spirit of eternity , ●eing of the same nature , only with the abovesaid dif●rence of greater and lesser , and of original and copy , 〈◊〉 they are lights from light , and nothing else but the 〈◊〉 of eternity multiplying it self through the unmeasu●●ble extent of the still eternity . having thus opened the figure , i proceed now to ●ive you a definition of simplified , pure spirits , and it 〈◊〉 this , simplified spirits are spirits generated ●y * god , immediately out of himself , 〈◊〉 the likeness and similitude of himself , ●nd for himself . this definition is made up of a genus and diffe●ence , the genus or general comprehensive notion , is spirits which is common to these simplified spirits with all others ; the difference , or that whereby these ●ure spirits are distinguished from all others , is laid ●own in the causes , viz. the efficient , material , formal ●nd final causes of simplified spirits . we shall begin with the first of these , viz. the ●●●ficient cause , which is expressed in these words 〈◊〉 the definition , generated by god which intimates t● us , that god is the efficient cause , and sole generat●● of those pure spirits , which are the inhabitants of th● still eternity . i have told you before , that these s●●●rits are simple , pure powers , and no wonder , since her● you see that they are the off-spring of the deity , who 〈◊〉 all pure power : they partake of his nature , and e●●sence , as children partake of the nature and essence 〈◊〉 their parents , and therefore it is that god is called the f●●ther of spirits , in reference to these pure simplified spi●●●● who resemble him in the vnity , simplicity and purity 〈◊〉 his divine nature . but you will say , how and af●●● what manner were these pure spirits generated by god● this i confess is a great mystery , yet for the satisfaction of the inquiring mind , we shall speak somethin● of it . we are to know that these simplified spirits● did from all eternity exist ideally in the eye of eternity , and the said i●eas were actually and essentiall● manifested by production , before all worlds : the m●ner of their generation we may thus conceive of , their id●●● being conceived in t●● divine mind , rais'd a desire fo● their manifestation , and this desire awakned the omnipotent will of god to their actual production : for in the will of god stands the omnipotence , which effecteth all things : this all-effecting power , is the power of the holy ghost ; who is the producer , and actual manifester of whatsoever lie's hid in the eye of the father ideally ; neither could the spirit of pow●● ever have brought forth these pure spirits , had not thei● ideas pre-existed in the eye of the father , as their first ground and original pattern , according to which they were brought forth actually by the holy ghost . i next proceed to speak of the material cause of thes● simple spirits , the inhabitants of the still eternity● which is expressed in these words of the definition , immediately generated out of himself . though these pure spirits be immaterial , that is , free from all gross materiality and corporeity , yet are they not without a material cause , from whence they derive their substance and essence ; so that materiality in this s●nce is taken for essentiality . now this material cause is expressed to be god himself , for there was nothing in the still eternity but the blessed trinity and the seven spirits immediately proceeding from them ; therefore they must needs be generated out of god himself , for there was no other subject matter , no eternal nature , out of which they might b● taken . the word immediately is added in the definition to distinguish these pure simplified spirits from the angels who were brought forth out of eternal nature , as their material cause , and not immediately out of the divine essence , as these are . now this divine nature , out of which these spirits are generated , is no other than the heart of god , which , as i told you , is the central heart of the deity ; and this heart of god is the eternal flaming heart of god's love , it is love it self , and the fulness and perfection of love , and accordingly st. iohn gives us this account of god , that he is love , and that he that dwells in love , dwells in god , and god in him . though this scripture has relation to man litterally ; yet we may here apply it for illustration that god is love , which love is the generator of these simplified spirits . and it is out of this love 's eternal substantiality , that the numberless number of the inhabitants of the still eternity were actually manifested , for the glory of the supreme majesty . now because i have told you , that love 's eternal essentiality is that , out of which all pure simplified spirits were brought forth ; i think it not amiss to open to you the nature and properties of this divine love ; to the end you may have a clearer understanding concerning the nature , and quali●ic●tions of thos● pure spirits , which did proceed from it : for by opening unto you the nature of this divine love , which is the cause , i must needs at the same time lead you to the knowledge of these spirits , which are the effect or product of it . . in the fi●st place , then i find the nature of divine love to be a perfect unity and simplicity . there is nothing more one , undivided , simple , pure , unmixed and uncompounded than love. you will say how do i prove this ? very well : for this love is god himself , now it is well known that there is nothing more essential to god , than unity and simplicity , nothing more contrary to the divine nature than duality , division or composition . besides it is this love , which gives unity and harmony to all things . there is no unity in heaven nor on earth , but what derive● from love , and must acknowledge him the author● and do you think love can want that unity , which it gives to all others ? no certainly , rather conclude , that that which makes all things one , which harmonizeth and agrees the most different and discordant natures , must needs be unity it self . . in the second place , i find love to be a most perfect and absolute liberty . nothing can move love , but love ; nothing touch love , but love ; nor nothing constrain love , but love. it is free from all things , it self only gives laws to it self , and those laws , are the laws of liberty ; for nothing acts more freely than love , because it always acts from it self , and is moved by it self ; by which prerogatives love shews himself allyed to the divine nature , yea to be god himself . . thirdly . love is all strength and power . make a diligent search through heaven and earth , and you 'l find nothing so powerful as love. what is stronge● than hell and death ? yet love is the triumphan● conqueror of both . what more formidable than the 〈◊〉 of god ? yet love overcomes it , and dissolves ●nd changeth it into it self . in a word , nothing can ●ithstand the prevailing strength or love : it is the ●ery munition of rocks , and the strength of mount ●io● , which can never be moved . . in the fourth place , love is of a transmuting and ●ransforming nature . the great effect of love is to ●urn all things into its own nature , which is all good●ess , sweetness and perfection . this is that divine power which turns water into wine , sorrow and ●ellish anguish into exulting and triumphing ioy ; curse into blessings ; where it meets with a barren ●eathy desart , it transmutes it into a paradise of de●●ghts ; yea it changeth evil to good , and all imper●●ction into perfection . it restores that which is fallen , ●●d degenerated , to its primary beauty , excellence , ●●d perfection . it is the divine stone , the white ●●one with a name written on it , which none knows , 〈◊〉 he that hath it . in a word , it is the divine na●●re , it is god himself , whose essential property it is ●o assimilate all things with himself ; or ( if you will ●●ve it in the scripture phrase ) to reconcile all things 〈◊〉 ●imself , whether they be in heaven or in earth ; and ●ll by means of this divine elixir , whose transform●ng power and efficacy nothing can withstand . . in the fifth and last place , love is of a fruitful , ●rolifick , multiplying , diffusive and communicating nature . it is love makes all other things to be fruit●ul and multiply , and to be diffusive and communica●ive of themselves ; therefore love which gives to ●thers this property , must needs possess it by way of ●minency it self . upon this account it is , that love ●aith , shall i cause others to bring forth , and shall i not ●●ing forth my self ? i shall speak no more of this pro●erty of love now , becaus i shall have occasion to ●●ntion it again in the next paragraph . it was out of this fruitful womb of eternal love , th●● the acting power of the holy ghost , in vnion with wis●dom , brought forth these simplified spirits , as out of thei● first matter ; and consequently all these spirits mus● needs be co-essential , as being all brought forth out o● the essence of love , which is the common matter to th●● all ; neither are they only co-essential with one another ● but also in some sort co-essential with the deity , being immediately produced out of the divine love-essence● yet with this difference , that the divine love-essence is t●● cause , and the spirit are effects , and so are subordinat● and inferior to him who is the father of spirits . thi● love-essence ( as you have heard before ) is the cente● and heart of the holy trinity , and is consequently th● first of all essences ; as being before eternal nature● and all things else , and will be the last and reign an● triumph over all to eternity . but here it may be objected , that it doth not s●●● consistent with the vnity and simplicity of ●ternal l●●●-essence , to be the producer of so many distinct spirits , ●ecause vnity and multiplicity are opposite to one ●●ther ? to which i answer , that if these spirits be conceived to be taken out of the love-essence , as so man● divided parts , or parcels torn or separated from the whole ; this cannot consist with the unity of love● but it is not so , for it is the fruitful womb of the love-essence , which hath brought forth all these innumerable spirits , without the least division or separation of its o●● simplified essence . but as we see here in this world● that one seed ( by reason of the blessing of the love-essence hid in it ) brings fort● , and varies it self i● many , not by dividing it self into so many parts , bu● by a magical multiplication : even so must we conceiv● that this eternal love-essence did magically multiply i● self into this innumerable number of spirits , witho●● making the least rent or division in its own mo●● united and simple essence . these spirits are first in the eye of the father , as so many ideas , which ideas afterwards are fruitful seeds in the womb of love , and are brought to actual manifestation by the all-effecting power of the holy ghost , with the assistance of wisdom . so that hence we see that these spirits , which were only ideas in the eye of the father , receive their essentiality and become fruitful seeds in the love-essence , which is the womb that cherisheth them . wherefore it does not appear impossible or unintelligible , that the unity of love'● essence , should multiply and vary it self into an innumerable off-spring ; becaus we see both the light and fire of this outward creation to multiply themselves without any division or loss of parts : how many sparks do proceed from one fire ? and how many candles may be lighted by one ? but how much more than , must we suppose , that the heart of god , the eternal love-essence , is able to multiply it self ; since all the multiplying virtue , which is found in things here below , are only the effects of the all-fruitfulness of love , which is communicated unto , and diffused through all creatures , causing them to multiply , and bring forth according to their several kinds . so that it appears , that this love-essence is the mother of all essences , but more immediately and peculiarly of these simplified spirits , which are the inhabitants of the still eternity , as being her own immediate off-spring , without the intervention of eternal nature : wherefore they also partake of the nature and essence of love , being all meek and pleasant essences , beautified with all the graces , powers and perfections of love , and exempt from all contrariety whatsoever . i come now to speak of the formal cause of the inhabitants of the still eternity , which in the definition is laid down in these words , in the image and likeness of himself : intimating to us that which makes these simplified spirits to be what they are is the image and likeness of the holy trinity ; which is their internal essential form. i now ●roceed to a more particular explication of the forma● 〈◊〉 of these pure spirits ; and to this end shall give you an account of what was declared , to the spirit of my mind , concerning them in the still eternity . first , i was expresly charged to observe diligently wha● difference i could find between the holy trinity and t●ese spirits ; and upon observation , i could find no ot●er difference , but that of greater and lesser ; whereupon it was further expresly told me ; that these spirits , were spirits generated out of , and to the image and likeness of the spirit of eternity . and again , th●t they were lesser wonders , proceeding from th● great wonder , as we may say , lesser deities generated by the universal deity of love : and what can more significantly express the formality of these spirits , than these words which were revealed to my spirit in the most h●ly place ? insomuch as it seems superfluous to add any thing further : but yet if any should desire further to be instructed , what this image of god is , which is the essential form of pure spirits , i say , this image co●tains the whole nature , essence , and all the perfections of the deity ; yet with the distinction of greater and lesser , original and derivative , independent and dependent : for example , do you find god to be a perfect unity ? so are these spirits an unity in themselve . is god love ? so are these : is god wise , good , powerful ? so are these . and the same may be said of all the excellencies and perfections of the divine nature , in the perfect image and likeness of which they were brought forth , by the acting power of the holy ghost . i come now in the last place to speak of the final cause , express'd in these words , for himself , that is to say , these simplified spirits were brought forth for the manifestation of the deity : for had the divine nature always continued shut up in it self , in the still eternity , without bringing forth it self , without it self , it would never have been known to any , but it self● wherefore for the manifestation of the triune deity were these simplified spirits brought forth to be the inhabitants of the still eternity . . but more especially these simplified spirits were brought forth for the manifestation of the attributes , vir●●es and excellencies of the divine essence , in the still e●ernity , viz. his eternity , infinity , all-sufficiency , immensity , as also his unity , simplicity , liberty , goodness , perfection and happiness . for though all these were well known to themselves , yet they were not manifested to others , till these simplified spirits were brought forth . . again th●y were brought forth for the manifestation ●f the divine soveraignty , majesty and dominion , in the still eternity : which could not be known or manifested till there were spirits which might be the subjects of this dominion and soveraignty . . in the next place , one of the ends of the producti●● of these spirits was , that the mystery of the divine bei●g , and subsistence might be known to others besides it self , i● the still eternity . therefore were these spirits produced which are all eye , and every way capacitated eternally to dwell upon the blisful contemplation of the triune deity . . another end why these spirits were brought forth , was to manifest the generating and multiplying fruitfulness of the deity , in his abstracted nature in the still eternity , ●i●hout eternal nature's principle . there being nothing more essential to the divine nature than to multiply , diffuse and communicate it self , which essential property had 〈◊〉 been known in the still eternity , without this production of simplified spirits . . again , a main end , why these pure spirits were brought forth , was for the manifestation of god's glory , which consists in the triumphing exulting nature of love , o in the still eternity . now that this pleasant and all glorious love-essence might be revealed , in the still eternity to others besides the trinity ; therefore were these pure spirits brought forth , that they tasting , seeing and enjoying this glorious , pleasant and blisful love-essence , might celebrate the praise and glory of the triune deity to all eternity . . lastly , these pure spirits were brought forth for the manifestation of the hidden will and good pleasure of the trinity . the divine will from eternity was to bring forth spirits in the still eternity , to be the inhabitants of it ; which might know him and enjoy him , and in so doing , be eternally happy : which will of god could not be manifest till such spirits were actually produced , who were capable of knowing and enjoying him ; and such were these simplified , pure spirits ; and therefore were they brought forth by the holy and ever blessed trinity . the divine wisdom very well knew , that nothing less than spirits of the highest degree of purity , and simplicity could be capable of receiving the manifestations of the trinity in the still eternity , that is , in their pure , simple , abstracted and solitary being . therefo●e were these spirits brought forth in the perfect image of th● deity , as he subsists , all pure spirit , and vnity , without and before eternal nature ; that they might be vessels capable of receiving the divine fulness ; for which they were brought forth . having now finished the manifestation of the nature of these simplified spirits from their causes , i shall next come to give you a brief account of some of their ●ssential qualifications , properties , and adjuncts ; the explication of which may afford a fuller and clearer understanding of their nature . . in the first place then , i say , that these inhabitants of the still eternity are most highly simplified spirits ; which simplicity of theirs consists in this , that they did immediately proceed from the most simple and abstracted essence of the deity ; and were not brought forth out of eternal nature's principle as all other creatures were , which therefore want much of the simplicity and unity of these pure spirits . and again , these spirits are justly said to be simplified spirits , in that they have no souls , or any personal organical corporeity ; but are meer , pure spirits , that is , nothing but spirit , all spirit . yet i do not deny but these spirits h●ve a body which is common to them all ; which body is the temple body of the holy ghost : which fills that whole circumference of that most holy place , in which body they do all dwell ; yet reserving their numerical distinction . . these inhabitants are intellectual spirits , that is , they were endued with understanding and will ; for otherwise they could not have resembled the father of spirits , neither could they have been capable of knowing , loving and obeying him , and consequently would have been unmeet for the company of the holy trinity , in the still eternity . . these spirits are endued with the spiritual senses , of seeing , hearing , smelling , tasting and feeling , whereby they are inabled to discern the object of the still eternity . they behold the trinity face to face , they hearken to his still and awful voice , they are refreshed by perceiving the ravishing odors which continually perfume the most holy place , they taste and feed upon the outflowing sweetness of the deity ; and they feel nothing but the eternal goodness of him , who with his fulness fills the still eternity . . in the fourth place , these spirits are endued with a spiritual kind of materiality from the love-essence in the heart of god. but because i have fully spoken of this in the material cause , i thither refer you . . in the fifth place , these spirits are all of them co-eternal , i mean in relation to themselves , not to the holy trinity who were before them , in order of nature ; as the cause is before the effect , and the generator before that which is generated ; though we cannot deny but that in some sense these spirits may be said to be co-eternal with the trinity , becaus we cannot say that the blessed trinity ever were without the company of these spirits in the still eternity . but in thi● place , when , i say , that these spirits are co-eternal , my meaning is , that they were all brought forth at once in the still eternity , without any priority or succession of time , which is not to be found in the most holy place . . in the sixth place , these spirits are all of them co-equal with one another , i say , with one another , not with the holy trinity : for though these simplified spirits may in some sense be said to be co-essential and co-eternal with the blessed trinity ; yet can they 〈◊〉 be said to be co-equal with them . they were indeed the off-spring of the divine essence of multiplying and propagating love , proceeding from the heart of the trinity , and so may be said to be co-essential with the deity , as immediately proceeding from the divine essence of love ; and they were brought forth in the still eternity , where time is not to be found , and so may be said to be co-eternal with the blessed trinity ; who were never witho●●●he company of these pure spirits in the still eternity : yet notwithstanding all this , they were never admitted to a co-equality with the deity , becaus it is contrary to the nature and right of the deity , to bring forth sons which should be equal with them in the soveraignty , kingdom and dominion ; for so the holy trinity must have brought forth many absolute , independent deities like themselves , which cannot be admitted . it remains then that this co-equality , which we attribute to these spirits , is only to be understood with respect to themselves , viz. that they are all alike , without having any preheminence the one before the other . as first , in their birth and original : they all have ●●t one father , the father of spirits , and but one mother , as proceeding all from the womb of eternal love : they are all children , and brethren alike : they a●● all equal in dignity and glory . here is no electi●● or reprobation takes place amongst these spirits , as being all of them the sons of god's eternal love. they are all of them co-heirs alike of all their father's goods , even of all the riches and glory of the still eternity : they enjoy the beatifical vision , and union to and communion with the blessed trinity alike . all the wonders of eternity are their's in community , and are all alike sharers in the powers , raptures and ioys of the most holy place . they are all members of the same body , viz. the divine love-essence . they are all citizens of the same city . all subjects and obedient servants of the same soverain majesty . they are all equal in the divine perfections , and heavenly gifts and graces : they are all of them most lovely , holy , pure and righteous . they are equally meek , humble , obedient , resigned , &c. so that they may very well be said to be co-equal with one another . . in the seventh place , these spirits are all fixed spirits , that is , they are unchangeable and unalterable , and by the power of the holy ghost filling them throughout , become fixed and unmoveable pillars in the most holy place . the reason of this their unchangeable fixation is , that the holy ghost is the life of their life , the spirit of their spirits , and the moving power in all their motions . they desire not , think not , will not , speak not , move not ; but the holy spirit desire's , think's , will's , speaks and moves in and through them . not that they want these faculties and powers , but becaus the holy ghost alone is the acting and moving power in and through all their faculties ; themselves being purely and meerly pas●ive . and therefore it is impossible that any of these spirits should fall , becaus they stand all fixed in and by the unchangeable power of the holy spirit , owning no will , but that of the blessed trinity ; so that there is no way for sin or self to enter in and take possession of these inhabitants of the still eternity , forasmuch as the holy ghost , who performs all the good will of the trinity , is become their acting and moving power . . in the next place , these simplified spirits as to their number are innumerable as to us , though not to the holy trinity , to whom their number is exactly known , and who calls them all by their names . this innumerable number of spirits , proceeded ( as i told you before ) from the overflowing stream of love's eternal essence ; for when the father and spirit moved in the heart-essence of love , then the heart of the son's deity opened it self ; and then the love-essence shut up in the heart , did flow forth as a stream from the heart-center ; out of which essentially the holy ghost , in conjunction with wisdom , formed this numberless number of simplified spirits . and this infinite fulness of the divine love might have sufficed to the production of many more of these spirits , than were brought forth ; therefore the out-flowings of this ocean sea , what shall i say , of eternal love , were bounded by god's will and wisdom , who brings forth all things in number , weight and measure ; and so were these spirits also produced according to the will and good pleasure of the holy tri●ity . . in the ninth place , we may consider the place or vbi of these spirits , which is no other than the most holy place , the still eternity ; the heaven of heavens , differing from the angelical and all other heavens , in that they were brought forth out of eternal nature , but this was before , and stands without eternal nature : and is the most holy place , and presence-chamber of the divine majesty in its own pure abstracted essence . but to speak somewhat more particular concerning the place of ●hese spirits ; i say , that they are placed round about the eye of eternity , not in the very eye : which situation of ●●●ir's is a mark of their inferiority , subordination unto , and dependance upon the trinity . . in the tenth and last place , i shall speak something concerning their outward form and figure , which as was told you before , is the very same with the figure of the eye of eternity , only with this difference that the eye of eternity is greater , and these also many lesser eyes encompassing it round . according as you see it represented in the figure which is in the margin : where the great spot in the midst deciphers the eye of eternity appearing like the black or sight of an eye ; and the lesser spots round about it represent the inhabitants of the still eternity , exactly resembling the eye of eternity , with this only distinction , that they are less than it . and here we may also take notice , that as these spirits do exactly in their outward figure resemble the holy trinity , as they exist in the shut up eye of eternity , so also they exactly resemble one another without any the least difference , appearing all not only in the same figure and form , but also of the same bigness ; so that there is no distinction between them , but only a numerical distinction , whereby one of them is not the other . and one of the greatest wonders of the still eternity is this , to behold this innumerable number of spirits bearing the exact and perfect resemblance with the deity both outwardly and inwardly . at which sight my spirit was in a manner all absorbed quite swallowed with wonder and amazement . having thus spoken concerning these qualifications and adjuncts of these pure spirits , i should now draw to a conclusion of this subject , but becaus some , it may be , will be curious to know what the manner of living and employment of these spirits in the still eternity is . as to the first , we must know that being living spirits , their life requires to be maintained with food : fo● no life , though the most spiritual can be continued without a supply of meat and drink , according to its kind . it is not to be thought that we speak here of any gross way of eating and drinking , but of that which is purely and highly spiritual ; for the food of these spirits is nothing else but living powers , or rather powers of life proceeding from the holy trinity . their eternal mother that brought them forth to be living spirits , doth feed , nourish and maintain them with her divine influences and distilling powers ; which mother of theirs is the eternal heart of love , which is the center of the blessed trinity : from whence proceed these impregnating , penetrating powers which do feed and maintain these spirits , which powers are the very blood , life and spirit of love , which is the food of those inhabitants of the still eternity . and thus much shall suffice concerning the manner and way of living of these spirits in the still eternity : i shall now come to speak a word or two concerning their employment . their employment is to attend in the presence of the holy and everblessed trinity , being ready to perform the will of the supreme majesty . their minds are continually taken up , and delighted with the beatifical vision of the deity ; their wills fully satisfied in the immediate enjoyment of the chiefest good ; their senses pleased with most suitable and ravishing objects ; and they continually bathing themselves in those rivers of unknown delights ● which proceed from the heart of the deity without intermission . thus they spend that eternal day in never ceasing praises and hallelujahs to the ever blessed and incomprehensible trinity . quest. if any one do further enquire concerning these spirits , what speech or language they have , or how they communicate their thoughts to one another ? answ. i answer , that their speaking to one another is 〈◊〉 thought ; what ever they do but think , is answered ●●mediately ; their thoughts are all known to one another , 〈◊〉 forthwith answered : which awful silence adds ●uch to the glory of this presence-chamber of the su●●me majesty . but it is not only their language which is won●erful , they being full of wonders ; for they all see 〈◊〉 through one eye , hear through one ear ; they all live 〈◊〉 one heart , and from one center of life ; they move ●rom one moving cause , they all breath from one ●reath , they all will from one spirit , and they all stand ●n one body . for god the holy ghost who is a breath , ●ir , life and power , proceeding from the father's eye , through the son's heart of love , is all in all 〈◊〉 these spirits , so that the will of the trinity is fully ●erformed in them , and by them . i have but little more to add , and that is concerning the nature of ●his still eternity , and the ends why 〈◊〉 was brought forth . to the first of these i shall speak ●n these following particulars : . in the first place , then i say , that the still eternity is a principle ; now what a principle is , i shall afterwards set down , to which therefore i refer you . . secondly , the still eternity is the first eternal principle ; becaus there is none before , above or beyond it : but god alone who is the cause of it . . in the third place , this still eternity is the original principle of all principles ; becaus all other principles proceed from it . . in the fourth place , this still eternity is the original principle of eternal love ; and therefore it is called the kingdom of love , becaus here is the birth of love , and here the blessed trinity dwell in the eternal unity of their love-essence , which is the first and last of all beings and essences whatsoever . but you will object , that mount zion , the new ierusalem , and the angelical world , are called by the sa●● names , viz. the kingdom and world of love. to which i answer , by granting , that it is true mount zion , &c. are called by the same names , as i● the still eternity , but yet with this difference , that the still eternity is the kingdom and mansion of the love , as it exists without and before eternal nature's principle : but mount zion , the new ierusalem , and angelical world , are called the kingdom of love , manifested in and through eternal nature : so as the 〈◊〉 is the kingdom of love out of eternal nature , and the others are the kingdom of the said love , brought forth i● eternal nature's principle . . in the fifth and last place , the still eternity is ● simple undivided principle , without any distinction of parts , composition or mixture whatsoever . it is all light , and all love , without any thing of contrariety ●● disagreement whatsoever . i now come to speak briefly concerning the second head i just now propounded , viz. the ends why this still eternity was brought forth . . in the first place , the still eternity was brought forth , that it might be the palace and habitation of the ever blessed trinity in their abstracted and solitary being . . secondly , the still eternity was brought forth t● be the council-chamber of the holy trinit ; when all their eternal decrees , counsels , purposes , and predestinatious are agreed upon , and from whence they proceed . and because we here have made mention of the decrees and counsels of the blessed trinity , it will not be amiss if we speak something concerning the nature of these decrees , &c. we are to know that all the decrees and counsels of the holy trinity do wholly and solely depend on the will of their eternal love , wit●out the least regard to any thing without themselves ; being nothing else but the pure results of the will and purpose of their love. but if we consider the holy trinity as being invested with the principle of eternal nature , so their decrees and counsels , concerning angels and men , may be said to have a conditional regard to faith , obedience , perseverance , &c. which distinction , if well understood , will put an end to all those disputes , which have been concerning the decrees and purposes of god , whither they be absolute and independent , or conditional , and with regard to things without them ; for both opinions are true , if rightly and distinctly taken . in the still eternity all the decrees and purposes of god are unconditional and independent of any thing , but their own wills ; but in eternal nature their decrees do not absolutely and solely depend on the soveraign will of the trinity , but upon conditions and qualifications found in things without them . as for example in angels and men , concerning whom god's decrees are limited , and conditional according to the several dispositions of those creature . and thus i have finished the second head , viz. what god is in his original being , in the globe of eternity , before eternal nature was in being . and now shall proceed to the third part of this treatise , wherein the third head is handled , which is concerning eternal nature's essence , with her working forms , subsisting in her own eternal principle . soli deo gloria . a treatise of eternal nature with her seven essential forms , or original working properties . ezek. . . their appearance and their work was as it were a wheel in the midst of a wheel . ezek. . . for the spirit of the living creature was in the wheels . rev. . . and i saw in the right hand of him that sat on the throne , a book written within , and on the back side , sealed with seven seals . iames . . and setteth on fire the wheel of nature . ipmd . london , printed , anno dom. . the author to the reader . christian reader , i here present you with a little tract of eternal nature with her seven original essential forms : ●●ere is multum in parvo , for this orb of eternal nature , is the origi●al ground of all worlds , both visi●le and invisible , of heaven and an●els , of hell and devils , of all spi●●ts whether good or bad , and indeed ●f all created essences . hence origi●●lly spring light and darkness , good ●nd evil , life and death , ioy and sorrow , wrath and love , blessing and curse , happiness and misery , and ●nity and contrariety . it is indeed a ●rand mystery , and not made known to ●ormer ages ; for in● this , all secrets and mysteries belonging to our salvation do ●riginally subsist , being the ground , or womb , from whence all worlds have ●heir birth . in coming to know the mysteries of this eternal nature , w● shall come to know and comprehend th● deep mysteries of god , for the triu●● deity has brought forth himself into e●ternal nature , as into a ground whereb● he might be the better manifested to h●● intellectual creatures , who without th● eternal nature , would not be able 〈◊〉 know or understand any thing of his ma●jesty , greatness , omnipotency , clarit●● love , holiness , righteousness , purit● and glory . by it is also manifested th● true knowledge of things , which with●out this we do but grope after as in th● dark . in a word , 't is the first origina● and true ground of all created being● and so of all true knowledge . by th● right understanding of the nature o● this , we s●all come to know and under●stand , the secret meaning of many my●stical scriptures . it is a library , an● academy of it self , and can teach u● the original ground of all arts and sci●ences : it is worth our labour and stu●dy , to read , peruse , and consider thi● ●●ttle little book , which will teach the ●ay of true wisdom and knowledge . the ●umber seven is a number of perfection , ●hich is here to be found , with the num●er ten , the number one hundred , and ●●e number one thousand , and so ad ●nfinitum , for beyond this we cannot go . ● may seem to write in the dark to many , ●nd this perhaps will seem a new and ●●range paradox to others , but it has ●een before revealed by the holy spirit , ●o that inlightned philosopher iacob behme , he first indeed manifested this ●ystery to the world ; which was , i say , ● very great manifestation , though re●eived by few , who could understand the writings of that deep philosopher , which had many vails and coverings ; but i have in this tract , endeavoured to shew you eternal nature , as she is in her original creation , and to lay open to your view , all her seven working forms or properties , being the original ground of all things , without any coverings , and in as plain words and terms as i could invent , that the meanest capaciy , w●● is willing to learn , and who is n● thorow pride , envy , and high-minde●●ness , prejudiced against the teaching of the spirit , may be taught and bene●●itted : for the time of the lily is 〈◊〉 hand , and the morning●star is alrea●● risen , and the sun of the eternal go●spel is about to rise , its dawn or day●break already strikes our eyes , with 〈◊〉 glimmering of that glorious light whose splendor rejoyces the hearts of th● faithful , who wait for this glorious da●● the eternal gospel shall then be preach●ed , and all mysteries revealed . i say the day is at hand , even at the door● in the mean time , i desire thee reader to accept of this small tract of eterna● nature , as a preparative to the opening of other mysteries , and that thou wil● consider it seriously● and without prei●dice : speak not against that thou doest not understand , and judge not others that you be not judged . i have many years studied this little little ●ook , not little for the value , but that 〈◊〉 contains but seven leaves , which are ●he seven properties of nature , locked ●p under seven seals , all which i have ●●und opened in my soul's essence , and ●●d i have not repented me of my study ; ●or i have experimented the excellency ●hereof . have a care of vain philoso●hy , and the rudiments of men , it is st. paul's advice , who was acquainted ●ith the teachings of the spirit ; out●ard notions and academical knowledge , have devoured the spirit of god , ●nd have served only to make men high-●inded and proud , and to despise their brothers , and to cry out all is fancy and delusion , that agrees not with their tenents ; i am not against humane learning , i have known what it is ; but i would not have it set above the spirit of god ; nor the teachings of the spirit to truckle under it : for god has said , he will destroy the wisdom of the wise , and he will make ●imself known to babes , and such who in a childlike innocency wait for the teaching of th● most high , and bring to nothing th● understanding of the prudent . th● wisdom of this world is indeed but foll● at the best . i confess my self the lea●● of all saints , and not worthy of th● knowledge of those deep mysteries , whic● god hath revealed to me , and whic● hath been manifested to my eterna● spirit , but god hath thought good to use me as an instrument in his hand ; the effect of which i leave to god , desiring to be serviceable to thee , in my generation , and remain yours in the love of iesus ipmd . the abyssal nothing . the explication of this figure . this circle represents the principle of eternal nature , which is the subject of this discourse . the black spot in the midst of the circle , represents god's eternal eye , and type's out the trinity in their eternal unity , who have placed themselves in the midst of eternal nature's principle , for the ordering and governing of it . and also the holy trinity's introducing of themselves into eternal nature . the wide space within the circle type's forth the chaos or the abyssal nothing ; the ground of all essences and yet no essence to be seen in it . now because i have in the foregoing discourse oft made mention of the word principle . without having any where declar'd what i meant by it , i think it proper in this place to give you the signification of it , according to the sense in which i take it . and in the first place , i shall tell you negatively , in what sense it is not in this place taken by me . by the word principle , i do not understand the first constitutive beginnings of things , whereof they consist , and from whence they take their being , in the same sense , in which the four elements by some , and salt , sulphur and mercury , by others , are called the principles of all things . but by a principle , i mean an original source , and fountain-essence , formed by an agent , into a sphaerical circumference , by which it is distinguished from all others . . to explain this definition a little , i say , in the first place , that a principle is an original and fountain-essence : for it is not every essence doth make a principle , but such an one only , as is th● fruitful mother of all the essences conteined within its own circumference and kingdom , and affords them being and sustenance from its own bowels . . in the second place , it is said to be formed by an agent , becaus a principle of it self is passive , considered without the active spirit in the center , which is the mover of it . . in the third place , you have the form and figure of a principle , a sphaerical circumference , which is the common form of all principles . . in the last place , you have the end , why a principle is formed into a sphaerical enclosure , viz. that thereby it might be distinguished from all other principles , worlds and centers : for all these are the same with me in this place , and therefore many times one of these is put for the other . having thus given you the definition of a principle in general , i shall now subjoyn the particular definition of eternal nature , in these words : eternal nature is a principle created by god out of the abyssal chaos , containing the seven operative powers , for the production of all things . the genus or general notion of this definition is the word principle , which but just now we have explained to you . the difference of this definition contains the four causes of eternal nature , viz. the efficient , material , formal and final . the efficient cause , which is god , is expressed in these words of the definition , created by god. the material which is the abyssal chaos is expressed in these words , out of the abyssal chaos . the formal cause are the seven operative powers , which the definition tells you , that eternal nature doth contain . the final cause of eternal nature is , that it might be the fruitful mother of all things : which the definition expresseth in these words , for the production of all things . what eternal nature is . the third head , ( which makes the third part of this discourse ) what eternal nature is . i. the subject of this part is concerning eternal nature's essence , it is a most noble subject to look into . i acknowledge that none could lay a deeper ground , as to this subject , than divine behme hath done ; yet i find withal that he hath brought it forth something obscurely , so that he is understood by few , and misunderstood by most : this hath moved me to search into the nature of this subject for my own private satisfaction , according to the innate light of my own intellect , and the inward discoveries of the triune deity to the spirit of my soul. in this third part i shall confine my discourse to these two general heads ; the first , what eternal nature is in its first original purity ? the second , what kind of essence , or principle pure eternal nature is ? i begin with the first of these . ii. quest. what is eternal nature's essence , in its first original , birth and being , as it came out of wisdom's hand ? answ. eternal nature was a pure essence , and then called pure nature , being free from sin and evil and all mixture of imperfection : she was then all fair , clear , spotless , faultless and sinless . now for the manifestation of this great mystery of eternal nature , what it is , i will open it in the original causes of it , viz. the efficient , material , formal and final . iii. concerning the efficient cause of eternal nature . who can be the author and creator of eternal nature , but the triune deity ? the father , son and spirit must be the creator of eternal nature , not the father without the son and spirit , nor the son without the father and spirit , nor the spirit without the father and son , but the triune deity in joynt co-operation . therefore the triune deity in the globe of eternity , subsisting in their own pure deity , must be before eternal nature by way of efficiency , as the cause is before the effect , and are distinct as the cause and effect . god therefore is not eternal nature , nor eternal nature god , because eternal nature is formed by god , as the efficient . and thus we see that god can subsist without nature , but eternal nature's essence cannot subsist without the triune deity : god comprehends eternal nature , but eternal nature cannot comprehend him , who as being the efficient cause of eternal nature , is higher essenced in his own eternal vnity and simplicity . now that god is the creator of eternal nature scripture teacheth us , when it tells us , that by the word all things were created , and that without him nothing was made that was made . now if the triune deity was the creator of eternal nature , he must needs in order of nat●re be before it , and distinct from it , and subsist in a far higher graduated essence , than eternal natu●●'s essence is . for if any should ask me what is above , before and beyond eternal nature's essence ? i can only reply the triune deity , in the globe of eternity , who is the efficient cause of eternal nature , and here we must st●p , for we cannot go beyond the first cause of all things . iv. we proceed to sp●●k of the efficient cause of eternal nature , which is god , and will briefly declare how god doth not only create eternal nature by way of efficiency , but also that he creates it out of and from himself by way of essentiality . thus the divine philosophy instructs us , rom. . . of him , and from him and to him are all things . that is , all things proceed essentially from him ; and if all , then eternal nature must proceed materially and essentially out of god's essence ; cor. . . to us there is but one god , by whom are all things , efficiently , and of whom are all things , essentially . neither can it be otherwise , for when god was to create eternal nature , there was nothing besides himself out of , or from which he might create it ; wherefore it follows that eternal nature must proceed essentially and substantially from god. and indeed god could not be the first original essence of all essences , if there were any essence which was not created out of god's essence . wherefore we must conclude that eternal nature's essence did proceed from god's essence by way of essentiality , as well as by that of efficiency . v. but the great mystery lye's here , to know how eternal nature doth proceed from god's essence , and what god's essence is , from whence eternal nature doth proceed : now to this , i say , that eternal nature proceeds from god's abyssal essence , generated out of himself ; for as was said before , there was no other essence to generate it from . you will say , what is this abyssal essence , which is the original ground of all essences ? i answer , it is an immens● , deep , empty space , a bottomless and boundless abyss . yet i do not say it is without beginning : for god generated this abyssal essence out of his own eternal essence , as was manifested to my fight by god's spirit , else i could not write of it as i do , had i not seen the pattern in the mou●t of eternity● when , i say , god was the original of this abyssal essence , i mean the triune deity , in their eternal vnity , for they are the joynt co-operators in every created essence ; they work inseparably , one doth not work without the other . but the mystery is yet in the manner how god doth generate this abyssal essence out of himself ; to clear this , you must know , that in god there is an eternal will , and this eternal desiring will looketh into himself , and finding nothing but himself , doth make a beginning and end to himself ; and so the beginning entring into the end , and the end into the beginning of himself , there is formed out of himself this round abyssal globe . thus you see , that the will of god is the beginning and end of this abyssal essence . the materiality also of this abyss is generated out of himself , becaus there was nothing besides himself to generate himself from , therefore the eternal desiring will must generate this abyssal essence out of it self . last of all , you see the form or figure that god's eternal will formed this abyss into , even into a circle or globe , and the manner how , viz. that the desiring will looking into it self , and finding nothing but himself , doth put an end to himself ; and so the beginning closing with the end there is formed ae round or globe . thus you se● the highest ground that we can have of this abyssal essence , viz. the desiring will of god , which will is the first and last cause of all things , from which free , efficacious will , god doth style himself the first and the last , the beginning and the end of all things ; the scripture teaching us , that from this will , by this will , and for this will all things were created . and thus much shall suffice concerning the beginning of god's abyssal essence . vi. now we will proceed to consider the nature of this abyssal essence , which , as was hinted before , is a deep , immense , boundless , empty space , and is therefore called the abyssal essence , or ground , without ground . when , i say , this abyssal essence is without bounds , i do not mean in relation to god , by whose will it is bounded and comprehended , but in relation to our spirits . in this empty , immense space there is nothing to be seen , no darkness , no fire , no light , no creature , but is indeed an unsearchable deep without any essence , though indeed it be the ground of all essence , and that from whence eternal nature's essence doth proceed . and though the spirit of the creature sees no essence in it , yet god's eye sees all things in it ; becaus it is the original ground of all essences , yet is no visible essence to be seen in it . this abyssal essence generated out of god , to be the ground of all essences , is called by mystical writers the divine chaos , and the original essence of all essences , from whence all created essences , principles and centers do proceed . thus i have brought you to the first original of all essences , under the triune deity , which is this abyssal ground or essence ; with respect to which abyss , god calls himself the first and the last of all essences . concerning this subject behme speaks thus , in his deep writings ; if the spirit of the soul could come into the eternal nothing , then he would come into that original ground , whence eternal nature and all creatures did proceed . he also term's this eternal nothing , the eternal stilness , becaus as no essence is to be seen in it , though it be the ground of all essences ; so there is no life , no motion , no working source to be found in it , but an eternal stilness , though indeed it be the ground whence all life , motion and working power doth proceed . this divine behme well understood , therefore he saith , if the spirit of the soul could sink down into this eternal n●thing and abyssal still essence , then he would come into that ground , where god was when he brought forth eternal nature and creatures , and from which he brought forth eternal nature . and thus i have led you to the original ground of eternal nature , even the abyssal still essence of eternity . vii . to recollect briefly what hath been said ; i have told you that this abyssal essence is an immense , empty space , where no essence is to be seen by us . secondly , i have told you that it is the original ground of all essences . thirdly , that it is an eternal stilness . fourthly , that it had its birth from the will of god. fifthly , i have declared also the manner of its formation into a globe , by the desiring of the triune deity . sixthly , i have too manifested to you , that it is the original ground whence eternal nature's essence doth proceed . seventhly , that this abyssal essence is god's divine chaos , wherein god's eternal eye doth see all things lye hid , yet without essence . all eternal essences , centers , principles , worlds , elements , colours , and whole eternal nature with her seven working powers are hid therein , and from hence are brought forth by the wisdom of god. viii . if your searching mind do not rest satisfied with this , but be still enquiring what the nature of this abyssal essence is ; i say further , that this abyssal essence , is an eternal essence generated out of god's essence ; that is , out of himself , by himself and for the good pleasure of himself , and is himself . but if you will ask further , what this essence is , which is thus generated out of himself ? i can give no other answer , but that it is , what it is ; and further than this none but the triune deity can tell . but i can tell you the end why god brought it out of himself , even that it might be the original ground of all essences , this was the end why the holy trinity introduced themselves into this eternal beginning . god indeed is without any beginning , but the will of the trinity hath been pleased to generate it self into a beginning , which is the abyssal essence , the b●ginning of all essences whatsoever , and particularly of eternal nature , as well as of the high and lofty globe of eternity . we are to observe here that his eternal world , where the majestick soveraig●ty of the deity is manifested , called the still eternity , is far different from the eternal nothing , and abyssal essence of which we have been speaking . quest. if you now ask me , what is above and before this abyssal essence ? answ. i answer , the all-seeing eye , the eternal free-will of the deity , in the still eternity , in the original globe of the high and lofty eternity ; where the triune deity manifests the bright flaming glances of his majesty , and the glory of his sovereignty , with his perfections , called attributes , viz. his infinity , all-sufficiency , omnipotency ; which are not manifested in this abyssal still essence . wherefore it appears that the original globe of eternity is above it , and distinct from it : this divine chaos being set by the eternal will of the deity , as a middle gulf between the eternal world ( where stands the still eternity in all its essential goodness , viz. in its eternal unity , simplicity and pure deity ) and between eternal nature's essence and her working powers . you are likewise to distinguish the globe of eternity , from the light world , or light eternity , in which paradise , the angelical world , the glassy sea , mount zion , and the new ierusalem are placed ; and though these be called by us the heavenly world , as in truth they are , yet they differ from the still eternity , in the globe of the high and lofty eternity . all those world 's forementioned , paradise , the angelical world , &c. spring out of the light eternity , and the light eternity is born out of eternal nature's essence , and therefore they are distinct : for the still eterni●y in the eternal world stands before , above and without eternal nature's essence . these things being premised , we come to speak of eternal nature's essence , which is generated out of the abyss●l ess●nce . ix . quest. if you ask me , what is eternal nature's essence ? answ. i answer , it is an eternal essence , genera●ed out of the divine chaos , or abyssal essence , and ●educed into matter and form for the good pleasure of ●is will. here you see the efficient cause of eternal nature , god's eternal free-will , willing and desiring it . secondly , you see out of what or from whence eternal nature is produced , viz. out of god's divine chaos , not out of the still eternity , nor out of the eternal unity of the triune deity . thirdly , it is brought forth by god's will out of this eternal ground into matter and form , which i am now to speak of . fourthly , the final cause is also signified , in these words , for the good pleasure of his will. now the will ●f god was to bring forth eternal nature , with all her working essences to be the original essence , and ground of all created essences whatsoever , nothing being created without it , but from it essentially and originally . quest. but you will say , what is the difference between the abyssal essence , which is the original essence of all essences , and eternal nature , which is the ground of all essences ? answ. there is a very great difference ; the triune deity doth see that all things lye hid in his divine chaos , but without essence : but in eternal nature's ground he sees all things essentially , and that he hath actually all sufficiency of materials and instruments to bring forth all things from eternal nature's ground . so that eternal nature is god's work-house , wherein he hath whatsoever materially are required to creation . in the eternal nothing is no actual essence , but in eternal nature , all essences for creation are actually brought forth by god's wisdom and power . again , in the divine chaos there is nothing but an eternal stilness , no life , no motion , no moving power ● but in eternal nature , god sees an actual working source , power , life and motion to create from and with ; in the abyssal essence he sees indeed that all these lye hid , all life , all power but only potentially , not actually . x. now i proceed to the third particular , to shew the manner how god by his eternal will brought forth eternal nature , out of the abyssal essence into matter and form . here i must open two particulars , first , what is the matter eternal nature is created of ? and secondly , the manner how performed by god , and then pass to the formal cause . first particular . concerning the material cause of eternal nature . if you ask me , what the original matter of eternal nature is ? i answer , it is made up of fire and light with their essential properties belonging unto them , and the four eternal eleme●●s of fire , water , air and earth , are the materials of eternal nature's essence , for if these were taken away , eternal nature would cease to be . concerning the eternal element of fire . xi . this element is the first matter and ground of eternal nature's essence , and therefore we will speak of it in the first place . if we would understand the nature of this element , we must know the birth of it , and how it was brought forth by god. when it pleased the eternal will of god to move on the face of the deep abyssa-essence ; he from thence brought forth the four eter●al elements , to be the first principles of eternal na●●re , and the element of fire in the first place , together with its intrinsecal and essential properties , to be the ●riginal beginning of eternal nature's essence . here you see the creator of it , is the eternal will of the triune deity , father , son and spirit , for they have but one will among them . xii . in the second place , you see the ground whence the will of god brought forth ●●is element of fire , viz. ●●t of the divine chaos or abyssal nothing ; i do not say it came immediately from the deity in its eternal unity and simplicity ; for in the pure deity there are no eternal elements , no duality , no contrariety , becaus the pure deity is an eternal unity in it self . xiii . in the third place it is necessary to speak a word how the eternal will brought forth this element 〈◊〉 fire , out of the divine chaos . the eternal ele●●nt of fire was brought forth from the abyssal es●●nce by the wisdom and omnipotence of god , neither need we to enquire further into the manner of its production , becaus a multitude of words will but darken the manner of its birth . the highly illuminated behme hath set it forth from its deep ground , how this eternal element was brought into existency by , through and from , the eternal will of god ; but there are but few that can understand him , and those that do , comprehend a great mystery ; for reason with all its academical knowledge cannot comprehend it , it being only to be discerned by an intellectual sight . and though in the glass of divine wisdom i have seen how this ele●ent out of eternal nothing was brought into an eternal something , viz. to be essential fire , not only by and from god's will , but also through his will ; yet i do not find it necessary ●o explain it any further at this time . xiv . in the next place let us consider , what is the nature of eternal fire ? this eternal element is created by god to be a fierce , mighty , penetrating , consuming essence , as appears from its essential and inseparable properties , it is created with , all which do manifest the nature of this created fire-essence . the first of these properties is darkness which consists in astringent harshness , from which dark harshness doth arise bitterness with its prickliness , and out of this bitter prickliness doth arise the eternal woe and tormenting anguish , called the sting of the bitter anguish , and from this bitter sting is born the fierce fire-essence . thus behme sets it forth , to whom i subscribe ; thus he makes the fire-essence the fourth form of eternal nature . the dark astringent harshness is the first form to the bringing forth of the fire ; the bitter sting the second ; the anguish the third ; and the fire-flash out of the anguish the fourth form which compleats this * eternal fire-essence . but to make the nature of this fire-essence more plain , i will add to the former these following properties : to the fire-essence do belong , fierceness , fieriness , wrathfulness , sternness , sulphureousness , salnitrousness , consuming , devouring , flying up and elevating it self : these are the essential properties of the eternal anguishing fire-spirit , becaus it cannot subsist without them , nor be separated from them . now it is easie by these properties to give a description of the nature of this fire-essence , viz. that it is a dark , harsh , bitter , anguishing , fierce , fie●y , wrathful , stern , brimstony , salnitrous , consuming , elevating fire-spirit : and the strength and force of this essence consists in the forementioned properties , and more particularly in its fierceness , consumingness , and self-elevation ; for ●ithout these it would be weak and feeble . quest. if you ask me wherein the goodness of this ●ire-essence doth consist ? answ. i answer , in all its essential properties , for ●hey are all good and serviceable to the end for which ●●ey were created , and the eternal fire-essence by ●eans of them becomes a fit instrument for god to ●ork with . therefore there is no evil property to be ●und in this fire-essence , for if there were , god must be the author of it , he being the sole creator of the ●●re . but indeed god created it to be a good servant , ●o serve his eternal will , not that it might lord it ●nd reign over the deity , for this would not have s●ited with his eternal wisdom by which all things were brought forth : since therefore it was created by god , it must needs be good , for no evil can proceed from god by way of efficiency . xv. we will now proceed to the element of eternal water . this element is the next matter of eternal nature's essence , and consequently to be handled next to the fire . it s efficient cause is the same with that of the fire-essence , viz. the eternal will of god ; the center from whence it is produced , is the same , viz. the eternal nothing , or abyssal essence ; and the manner how , is also the same , viz. by the divine power and wisdom ; wherefore we refer you to what hath been said before concerning the eternal element of fire . but our present work is to consider what the nature of this eternal element of water is . the eternal element of water is a meek , mild , soft , gentle essence : for as the fire-essence is the ground of fierceness , so the water is the ground of meekness : and this will appear , if we consider the essential properties of it : the first of which is meekness , the next sweetness , then softness , mildness , gentleness , coldness , refreshingness , sincking down , heaviness : so that we see from these properties that the water must needs be a meek and mild essence : and this meek essence is the ground of eternal light , it is the womb of the meek light , from whence springs pleasantness , delightfulness , ioyfulness and gladness . all which properties are in one another inseparably and make up but one meek essence , as the several properties of the fire make up one fierce essence : which meek essence we may call the meek water-essence , the meek light-essence , or the meek love-fire-essence . this essence divine behme makes to be the fifth form of eternal nature , and so it is . but i would have you further to consider the end of its production , which is to mitigate and allay the fierceness of the fire-essence , and to be its antagonist : so to the fierce , fiery , harsh , darkness , the water opposeth its meek , soft , gentle and pleasant light ; to the bitterness and prickliness of the fire , it opposeth its sweetness and pleasantness ; to the anguish , wrathfulness and devouring property of the fire , it opposeth the joyfulness of its love-fire-essence ; and to the mounting elevation of the fire , it opposeth its ponderosity and sinking down . here you see that the beauty , excellence and strength of the water consists in its meekness , mildn●ss , softness , gentleness , sweetness . its riches are the meek light , and the trium●hing joy of the love-fire's-essence , which stop 's the fury of the devouring , anguishing fire . it s goodness consists in this , that it is a serviceable instrument in the hand of its creator , to stop the pride and flying up of the fire by its ponderosity : and thus it appears that both these essences are good in their kind , as proceeding both from god's will , and fro● one ground , viz. the divine chaos or abyssal essence . and thus much concerning the ele●ent of water . xvi . we now proceed to the third element , of which eternal nature doth consist , viz. the element of air. it s efficient cause , its ground from whence , and manner of production are the same with those of the two former elements . but if you would know the nature of this eternal air ; i say , it is a brisk , cooling , refreshing , reviving , quickening , pleasant essence , breath , or wind. it is very useful and serviceable in eternal nature's essence ; to blow up the fire , lest it should be suffocated ; and therefore it is appointed by god to blow up the fire , to give motion to the water , and to drive away the dark clouds from the light-essence , when need requires . it is a necessary instrument to blow up the love-fire-essence , that so it may penetrate through all properties ; when it is too weak and passive it maketh it blossom and break forth ; it is the food of all the properties ; it is also the chariot of the spirit of god , who rides upon the wings of this wind , and is a good separator in his hand to separate between the precious and the vile , between the wheat and the chaff : it s essential properties are clarity , transparency , volatility , levity , celerity , and penetrability . behme refers this air-essence to the sixth property , to which we assent . xvii . we now proceed to the last element , viz. eternal earth . to know what this element is , we may consider the efficient of it , the ground whence it proceeded , the manner how it was brought forth , and the end for which it was produced , which are the same with those which are mentioned in the element of fire . the essential properties of this earth are ponderosity , corporeity and transparency . for you must know that this eternal earth , is not like the outward elementary earth , so gross and opacous , but it is a transparent crystalline earth ; yet it gives essentiality and corporeity to the three forementioned elements : and it was therefore created by god to make eternal nature's essence substantial . for fire , water and air must have one ground or substance to subsist in , and to move in and through one another , which substance is the element of earth . this element behme makes the seventh property , in which , he saith , all the six do move , in one only ground , as the soul in the body , which is very well expressed by him . and thus much concerning the matter of which eternal nature doth consist , viz. fire , water , air and earth . xviii . concerning the formal cause of eternal nature . the formal cause of eternal nature's essence , is nothing else but the mixture , and harmonical composition of the four eternal elements ; for they are one in another , and flow one through another . let us now consider who is the mixer of these eternal elements , and their properties , for they would never mix of themselves to all eternity , becaus of the contrariety of their natures ; wherefore we must conclude that the divine wisdom , is the artist who mingles these elements together . xix . in the mixture of these eternal elements observe with me these following particulars . first , wisdom's art appears in the manner of their mixture , they are mixed one with another , and one thro●gh another ; fire with water , light with darkness , and penetrate through and through one another , neither can their contrariety hinder or oppose the art and power of wisdom . secondly , the art of wisdom appears not only in mixing them , but in reducing them to a harmony and equal temperament , she doth proportion them to an equality in number , weight and measure . thirdly , wisdom's art appears in that being thus proportionally tempered together , they qualifie act and move in and through one another , and that in the greatest harmony and friendship , as the members of one body : the fierceness of the fire is mitigated and allayed by the water , the harsh astringency of the darkness , is dissolv'd in the meekness of the light , and so of the rest . fourthly , wisdom's art appears , in this , that in the harmonizing of these four eternal elements , she hath made all their contrary properties to be useful one to another : the harsh darkness is serviceable to the meek light , for darkness is the subject through which light displays it self ; were there no darkness , there would be no light : the fierceness of the fire , gives strength to the meek water-essence , and meekness of the water allays the fierceness of the fire : so air is very useful to the fire to keep it from being suffocated ; and the earth is useful to them all , becaus it gives them a body to act and move in : we may yet further consider the usefulness of the elements to one another , as they stand harmonized and tempered together by the hand of wisdom . the fire gives life , mobility and strength to the meek wat●r , and the water gives food and nourishment to the fire● and thereby allays the fierce hunger of the fire : so that darkness subsists in the light , and the light in the darkness , and satisfieth the harsh bitter hunger of the darkness , being as food unto it : and in this their serviceableness to one another consists their natural goodness : for how can any evil be in them , since they all serve the will of their creator , and are useful to one another ; the darkness is as useful as the light , and the fire as the water , and consequently they are all good , their contrarieties being harmonized , and reconciled by the skilful hand of omnipotent wisdom . fifthly , wisdom's art appears in that , in this temperature of the eternal elements , she makes them qualifie and serve one another in triumphing joyfulness , and to rejoyce in each other 's qualifying : for though these eternal elements are not understanding spirits , yet they have an innate hunger in themselves ( which is their intrinsecal form ) which makes them desire each other : thus the fire-essence hunger's after the meekness of the water , as its dayly food , wherewith its ravenous fierceness may be satisfied and allayed ; and again the water hunger's after the fire , as its life , strength and motion . the astringent darkness hunger's after the meek light , and the light after the darkness , that it may shine through it , and subsist in it . and from this inbred hunger it is that they rejoyce to qualifie one with another ; it is as their sport and past time to penetrate one through another , and to be sometimes above and sometimes under another in this wrestling wheel of nature . for you must know that all these qualifyng powers of nature have sensibility and mobility in themselves , whereby they can feel and taste one another's properties , and are sensible of the pleasure and satisfaction they receive one from another , which continually awakens the hunger in every property , to qualifie one with another . so the fire is sensible that the meek water doth allay its fierceness , and therefore it doth hunger after it ; the anguishing darkness is sensible , that the amiable pleasantness of the light is a refreshment to it ; and thus each property feels and taste's the other's goodness , and this makes them still to hunger after one another , and to penetrate one another with all triumphing ioyfulness . oh let us for ever admire this unsearchable art of the divine wisdom ! who alone can pe●form this masterpiece . sixthly , wisdom's art appears in nothing more than in the orderly placing of these elements ; for wisdom makes the fire , with all is harsh , bitter , dark , anguishing and brimstony properties to descend , and makes it elevating pride to buckle , bow and become a servant to the water-essence ; and causeth the water with it meekness , gentleness and ponderosity to ascend and command the fire ; the light to rule over the darkness ; the meekness over the fierceness ; and the joyfulness of the light over the anguish . for divine wisdom well understood the force of self elevating fire , and therefore she caused it to sink down , and become a servant to the meek light : she foresaw that the fire-life with its fierce properties would be but an ill governor , therefore she made the elder , viz. the fire-spirit , ●o serve the younger , viz. the water and light-essence , which could be done by no other hand but that of omnipotent wisdom . if we proceed to consider of this order how incomprehensible will the skill of wisdom appear ! for the darkness was hid in the light , and though it was there with all its properties , yet nothing of it was to be see● or felt ; for it was swallowed up of the light , as the night is swallowed up of the day ; so the fierceness , bitterness and anguish of the fire were perfectly dissolv'd in and swallow'd up of the meekness , mildness , softness and pleasantness of the water , and nothing remained but the pleasant glances of th● fire arising from the mixture of fire and water . this was the beauty and excellence of eternal nature , that all her divided , contrary properties were united into one undivided property in the eternal earth , where all their contrarieties were reduced to the most perfect union , agreement and harmony . xx. quest. if you further ask me what eternal nature's essence is in relation to her formal being , as she stood in her original purity and beauty ? answ. i thus define eternal nature ; eternal nature is an eternal essence subsisting in a six fold working property , inseparable one from the other . for the darkness generates the harshness , the harshness the bitterness ; this the a●guish , the anguish the fire ; this the water , the water the light ; this the love-fire , and the love-fire the air ; thus they generate one another , and qualifie one in another , and through one another inseparably and undivided ; but in the se●enth they all rest as in one only ground . so that eternal nature subsists of six working properties in one only ground or substance . and all the properties of eternal nature considered in relation to this one ground , are all equally eternal , none of them can be accounted before other ; they have all but one beginning , one mother , and subsist in one ground ; and in this their union they constitute the wrestling wheel of eternal nature , wherein sometimes one is uppermost , sometimes another , sometimes darkness , sometimes light , sometimes anguish , sometimes ioy. yet notwithstanding though they be all undivided , and none before the other , for distinction sake , we may place the darkness and harshness in the first place , as being the root of the dark fire-essence , which fire-essence is the center of eternal nature ; the prickly stinging bitterness in the second place , the brimstony anguish in the third place , the fire in the fourth place : from which fire the water is generated , together with the light and love-fire , which belong to the fifth form of nature ; and in the sixth place out of the light and love-fire the eternal element of air , from which air proceeds the seventh and last viz. the eternal element of earth , in which the six foregoing properties subsist in perfect vnity and harmony . now according to this order we can better understand the beginning and end of eternal nature's essence , and how it is distinct from god's eternal vnity and pure deity ; though indeed in i● self it be an eternal indissoluble band , in which property is distinct from or before another ; but all co-equal and co-eternal in one only ground and substance . so that we conclude that the original beauty and excellency of eternal nature did consist in this , that the six working properties were harmonized into a perfect vnity , and triumphing joyfulness in the seventh form : which harmony , peace and unity is the true form or formal cause of eternal nature . xxi . but me thinks i hear some body object against what hath been said , that i seem clearly to contradict behme , who place's darkness and light back to back , as opposite to one another , and makes the fire , a distinct center from the light ; speaking of a cross birth in eternal nature , which divides the fourth ●orm of the fire , from the fifth of the light ? to which i answer , that what behme saith is most true , but it must be noted that he speaks this of eternal nature in its fallen and degenerate state , whereas i speak of it , in its original spotless purity . behme speaks of god in nature , but i speak of eternal nature's birth in order to god's introducing himself into nature's essence . so that it appears that i do not in the least contradict behme's writings . xxii . concerning the final cause of eternal nature . though it be true ( to speak in general ) that the final cause and end for which all creatures , and consequently eternal nature was brought forth , is the good pleasure and will of god , according as the holy scripture in many places teacheth . ephes. . . according to the good pleasure of his will purposed in himself : again vers . the . who worketh all things according to the pleasure of his own will ; rev. . . and for thy pleasure all things were created . yet where it pleaseth god to reveal the grounds and reasons of his creating will , we may then look into them , and consider of them . xxiii . the first end why eternal nature was produced , was for manifestation , that the triune deity might manifest themselves , and together with themselves the still eternity ; this was the reason why the trinity raised in themselves an eternal will , for the production of eternal nature , that they might no longer be hid in their abstracted nature of pure spirit and naked deity . a second end why eternal nature was created , is , that all the glorious attributes of god , his all-sufficiency , omnipotency , wisdom , goodness and immensity might be displayed , and made known . a third end was , that all the wonders of the deity might be manifested and brought into act . fourthly , eternal nature w●● produced , that it might be the subject matter out of which all creations , and all worlds should be brought forth : eternal nature being the store house of the holy trinity wherein all sufficiency of instruments and materials required to creation are treasured up . so that if eternal nature , with its eternal el●ments , forms and working essences , had not been brought forth by the trinity , then no worlds or creatures had ever been , nor any thing besides the still eternity , which was contrary to the will which the holy trinity had raised in themselves , to manifest themselve● by creation ; for the accomplishing of which will , eternal nature's essence was produced . quest. if you ask me , what moved the eternal will of the trinity to bring forth eternal nature in order to creation ? answ. i answer , that it was the eternal desire of their mind ; for from the desiring mind the eternal will proceeds . quest. if you enquire , what moves the eternal mind of the trinity to desire ? answ. i answer , the spirit of eternity it self . quest. but you will say what awakned the first thought in the spirit of eternity to create eternal na●ure ? answ. i answer the divine magia moved and awakened the spirit of eternity to desire ; from the desiring mind proceeded the will , and from the will it came to be brought forth into existence by the creating ●●at ; which being placed in the divine omnipotence brought forth eternal nature's essence out of the divine chaos . quest. if you ask further , what moved the eternal magia of the holy trinity to awaken the first motion in the eternal spirit to create eternal nature with her elements and working properties ? answ. i answer , that none can tell this , but the spirit of eternity it self : and therefore here we must rest : becaus we cannot go beyond the first . hence we may learn that the spirit of the holy trinity is magical , viz. and that it acts magical . thus god brought forth the eternal world , viz. the still eternity , with all its wonders out of himself , by himself and for himself to dwell in magically ; and after the same manner the divine chaos and eternal nat●●● were brought forth . the spirit of the holy trinity doth will desire and act from nothing else but from its pure magia ; for it is not a rational spirit , but a wise , intelligent spirit , which wisdom and intelligence is grounded in the divine magia . there is no use of reason in the still eternity ; for the divine magia supplies its room ; neither is reason made use of in paradise , nor in the angelical world , nor in the new ierusalem , becaus reason belongs only to the spirit of this outward world : and however enlightned reason may be exalted by some , yet my spirit knows it to be an eternal infallible truth , that there is no use of reason but in this babylonish principle , and the kingdom of the beast . sixthly , eternal nature was brought forth , that it might be a garment of the holy trinity , and a vesture wherewith their pure naked deity might be cloathed upon : for as the soul is hid and wrapt up in the body , and the body in its cloaths ; so the holy trinity is cover'd and wrapt up in eternal nature's essence , and in the creatures thence proceeding . blessed are they who through all these wiles and disguisements can find him , who is the desire of all nations , who in this rubbish can find the pearl of price ; which yet if we can search deep enough we cannot fail of , for the holy trinity in their pure deity is the most innermost kernel of all things , being hid under eternal nature's essence and all her working forms and elements . seventhly , eternal nature was to be an habitation for the holy trinity . for though the eternal world be the most glorious palace of the deity and the most holy place , yet it was the will of the holy trinity to have the outward court of eternal nature added to it , in which they might dwell , as the soul in the body . eighthly , eternal nature was produced , that it might be a medium between tw● extreams , god and the creature , whereby god ●ight communicate himself to creatures , and creatures might have fellowship with him . ninethly , eternal nature was brought forth , that the eternal vnity of the deity might be display'd in variety , diversity and multiplicity . object . but you will say , was there not a variety of properties and attributes in the deity , even before the birth of eternal nature , viz. his power , wisdom , goodness , mercy , truth , & c. ? sol. i answer , that all these perfections are all one in the deity and make up but one most simple essence , for else god would be divided in himself , and could not be the supreme unity and simplicity , as before hath been proved at large . but by the elements and working forms of eternal nature , this unity displays and as it were dissolves and dilates it self into an infinite variety and diversity of creations , according to the purpose of his will. tenthly , a tenth end was , that the still divine essence by entring into the contrariety of eternal nature might bring forth the glory of the majesty , and triumphing and exulting joy , which were not to be found in the still eternity , before the working properties of eternal nature were brought forth . eleventhly , eternal nature was brought forth , that it might be the true primum mobile , or the first source and spring of all motion and action . for this end it pleased the trinity to produce this eternal turning wheel , and indissoluble band of the seven forms of eternal nature : for in the still eternity there is nothing but stilness , quiet and rest : and that such as passeth all the thought and conceptions of man ; and that spirit only knows it , who hath been taken up into it . twelfthly , eternal nature was produced , that the one single essence of the holy trinity might be manifested in distinction , according to the distinct essences and properties of eternal nature . thus the father is manifest in fire , the son in water , the holy ghost in air. thus you see how the holy trinity may be distinguish'd from one another in eternal nature's essence . thirteenthly and lastly , eternal nature was produced , that all the ideas forms and patterns in the divine mind might become actual and substantial , which could not be brought to pass in the still eternity , nor without the working properties of eternal nature , which do bring all that into act and existence which in the divine will and mind , is only in purpose and idea . and thus much concerning the ends for which eternal nature was created by god. having hitherto discoursed of what eternal nature is , i shall next come to shew you ( according to my method propounded at the beginning of this third part . ) what kind of principle eternal nature is ? quest. if it be asked what kind of essence eternal nature is ? answ. . i answer , first , that it is a created essence , as hath been sufficiently declar'd before . answ. . eternal nature is an eternal essence , for whatsoever is immediately created by god out of the divine chaos , is eternal , becaus it proceeds from an eternal root ; now since eternal nature is immediately brought forth from the abyssal chaos it must consequently be eternal . answ. . eternal nature is an original essence , that is , it is the first created essence out of whose fruitful womb all created essences do proceed : it is the first essence of all essences , and the ground and source of them . there is nothing above , befo●e or beyond it , but the holy trinity in the still eternity . all essences proceed from it whether temporal , or eternal ; for time it self is rooted in eternity . object . but it will be objected , how can eternal nature be the first original essence , since the eternal world and the divine chaos are before it ? answ. the answer is obvious , for i do not say that eternal nature is the first essence , but the first created ●ss●●ce ; now the eternal world and divine chaos were not created by god , but generated out of him : therefore it remains unshaken , that eternal nature is the first original created essence . object . but you will object again , that god himself is the essence of all essences , and the original cause and first matter of all things , which i own to be true but with distinction . ans. for first , god is the original essence of all essences , ●● he is the efficient cause , and creator of eternal nature's essence , out of the divine chaos . secondly , i say , god is the essence of all essences remotely , but not immediately , for all created essences do immediately proceed from eternal nature , and not from god ; becaus both the divine chaos and eternal nature ●and between them and god. now that created essences ●id not immediately proceed from god , will appear by these following reasons . first , if all creatures had immediately proceeded from god , they must all have been a perfect unity , without all duality , diversity , or contrariety ; becaus god's essence from which they immediately proceeded was such : but we find that all created essences are ●ot a perfect unity , but that diversity and duality is found in them , which is not in the divine essence ; therefore we must necessarily conclude that they did not immediately proceed from god's essence . secondly , if all crea●●d essences do immediately proceed from god , it ●●ll follow , that god's di●ine essence is not unintelligible and incomprehensible ; but may be easily known from the nature of those essences which immediately proceed from him , for such as their essence is , such must god's be , if we allow this immediate procession ; becaus whatsoever doth immediately proceed from any essence , is of the same essence with that , from whence it proceeds . we conclud● therefore that light , fire , darkness , &c. are not i● god , nor do they immediately proceed from him , fo● if they did , we might then know what god's na●ture and essence is , viz. that it is light , fire , dark●ness , &c. answ. . eternal nature is a distinct essence from th● divine chaos out of which it was created by god which appears , first , becaus that which is brought forth differs , an● is distinct from that which is brought forth , as the frui● is distinct from the tree , the son from his father wherefore eternal nature being created out of the di●vine chaos must needs be distinct from it . secondly , eternal nature is distinct from the divin● chaos , becaus in eternal nature , the elements an● the working powers of nature are essentially an● actually ; whereas in the divine chaos they are only potentially and remotely . thirdly , in eternal nature there is order and distinction ; there we find the four eternal elements● and seven working forms of nature ; whereas in the divine chaos all things lye hid without any order o● distinction ; and therefore this principle is called 〈◊〉 chaos or confused mixture , gen. . . becaus in this principle there is no essences to be found , but all things are in it in a hidden dark confused manner . answ. . eternal nature is a middle essence , becaus it is placed by god between the eternal world and the angelical , and this vis●ble creation , and is the original ground ●rom wh●nce all middle worlds and creations do proceed . were not eternal nature a middle essence there would be no middle worlds , no middle states , nothing but the still eternity . but the scripture tells us of worlds in the plural number , heb. . . which must be these middle worlds of which here ● have spoken . answ. . eternal nature is in it self an invisible essence , for it is the ground from whence all invisible worlds and creations do proceed , and we are taught that even this outward visible world was made of an in●isible matter , viz. eternal nature's essence , heb. . . the things which are seen , were not made of the things ●hat do appear . answ. . eternal nature's essence , is a mixed and compounded essence , it is mixed and compounded of the four eternal ●lements and their essential forms ; and thus it is an essence compounded of multiplicity , va●iety and contrariety , and therefore must needs be distinct from the divine essence , which is an eternal vnity and simplicity , which cannot admit of any mixture or composition whatsoever . now we must further know that this mixture and composition of the eternal elements in eternal nature is wrought by the art of divine wisdom in such a manner , that all their contrarieties are reduced to the greatest harmony and agreement ; insomuch that they qualifie in and through another , with the greatest concord and amity , as brethren and members of the same body . this harmonious mixture and composition of the elements in eternal nature is the beauty and perfection of eternal nature ; and that whereby it is fitted to become the fruitful mother of all things . if we consider eternal nature only as made up of fighting contrarieties , we shall find nothing but deformity and disorder , in her ; but if we regard her as she is mixed and compounded by the hand of eternal wisdom to a perfect temperature harmony and concord , so she appears and is ina●●●d all beautiful and lovely . answ. . eternal nature is a good essence : there is no evil in it , notwithstanding it is made up of contrarieties ; for god who is eternal goodness , could not make that evil , which he designed to be the original matter of all created essences : for so he would have entailed evil upon all his creatures , which were to proceed out of its womb . neither was it partly good , and partly evil ; for this is a mixture that god declares against , and therefore would never be a cause of it himself . neither can we say , that evil is in eternal nature's essence , but that it is swallowed up of the good , becaus nothing can proceed from god , but what is wholly good . the darkness in eternal nature is as good as the light , and the fire as the water . all the ●orms of eternal nature must needs be alike good for these following reasons ; first , becaus they have one efficient cause , one creator even god. secondly , becaus they all have but one mother , viz. the abyssal chaos out of whose womb they proceed . thirdly , becaus god hath implanted in them all an hunger and desire to answer the end of their creation : now whatsoever answers the end for which it is made , that we may truly say is good . fourthly , all the forms of eternal nature are equally good , becaus they all obey the will of their creator . fifthly , becaus they are all serviceable and helpful to one another ; as appears by their qualifying together , and union in the sixth form , where the darkness is serviceable to the light , and the light to the darkness , the fire , to the water , and the water , to the fire . but here is to be observed , that when i say that all the forms of eternal nature are good , i do not mean that they are the chiefest ●●od ; for that is only to be found in the divine essence ; but that they are endowed by god with a natural goodness , suitable to their kind , and such as they are capable of , and free from evil. object . you 'l say , evil is not in god , therefore it must be in eternal nature ? sol. yet the inconsequence of this argument doth appear , in that it may be so easily retorted , for say i , becaus evil is not in god , therefore neither can it be in eternal nature , which was created by him ; for such as the cause is , such must the effect be : no evil is in the cause of eternal nature , therefore neither can there be any evil in eternal nature , which is the effect . quest. but you 'l question further , if evil be not in god , nor in eternal nature , where then will you place it ? what will you make the ground and source of evil ? answ. i answer , that the mutability of the creature is the cause of evil . for though all things be created good by god , yet they are not immutably so ; but may become evil . but we will speak no further of this matter , becaus this is not the proper place to speak of the original of evil and sin , for we are here only a treating of eternal nature , as it came out of god's hand , and before any creatures were created or brought forth out of it . object . it may be you 'l object , that iacob behme makes eternal nature the ground of good and evil. sol. to which i answer , that what iacob behme writes concerning eternal nature is very true , for he does not make it the ground of evil● in its state of purity , as it came out of god's hand : but the cause of this mistake is , that behme is not well understood , becaus sometimes he speaks of eternal nature in its state of original purity , and presently after speaks of it , with reference to its fallen state , and this being not sufficiently distinguished by unwary readers , makes them conclude that iacob behme makes eternal nature in its original purity to be the ground of evil ; which indeed is contrary to the whole scope of his writings . behme was very sensible that many would be apt thus to mistake his writings , which made him say that there was a vail upon his writings which would hinder all those who were not born again , from having a right understanding of them . iacob behme , whensoever he attributes evil to eternal nature , considers it , in its fall●n state , as it became infected by the fall of lucifer , in this second or hellish principle , and so i do fully agree with him ; but i am a speaking of eternal nature in its pure undefiled state , as it came out of the hands of god. object . but you will say that darkness is an evil essence : but say i , how can that be evil , which is the cause of the light ? sol. for darkness is the root of the fire , and from the fire proceeds the light , so that if there were no darkness , there would be no light ; wherefore darkness is no evil essence . neither is the bitterness and sting of the anguish evil in it self , becaus they are the cause of the triumphing joy . nor the fire though it be a fierce and devouring essence , becaus its ●ierceness and wrathfulness is the strength of eternal nature : and when these qualities of the fire come to be penetrated by the water they are changed , and become the cause of pleasure and triumphing joy . therefore you see that fire as it was originally in eternal nature is no evil essence . neither can it be said that the contrariety which is found in the forms and properties of eternal nature makes them to be evil ; becaus all the six forms of nature are united and harmonized in the seventh , where no strife contrariety or opposition is to be found , nor any thing from whence they might with truth be denominated evil . in this harmony and agreement of all the essential forms of eternal nature doth the essential and intrinsecal goodness of eternal nature consist . this was the beautiful garment wherewith she was arayed when first she came out of the hand of her great and wise creator : for the darkness was not at odds with the light , nor the light with the fire , nor the fire with the water ; but all the forms in the greatest harmony qualified in and through one another ; this i say was the state and condition of eternal nature , as she came out of the hand of god , she was all pleasing and beautiful , for all her appearing contrarieties were swallowed up of harmony and unity . answ. . eternal natures essence is a perfect and compleat essence . she is perfect in the perfect number of her seven forms and properties , nothing can be added to her , neither can any thing be taken from her ; becaus in the forementioned seven forms she contains whatsoever is required to her compleating and perfection . and these forms are in one another and through one another , they generate one another , and are generated from one another , so that none can be without the other , but all make up one essence in the seventh form : and in this unity and inseparability of the forms of eternal nature doth her perfection consist . all the forms of eternal nature are co-essential and co-eternal with her self and with one another ; none is before the other , becaus all are one and make up but one essence which is eternal nature her self . object . but you will object , that this seems to contradict your former discourse , wherein you have spoken of the , , , &c. forms of nature , distinct from one another ? sol. i answer that when i spoke of the forms of eternal nature under a distinction of order and number . i considered them is they were a making and forming under god's hand , a●● not as already made into an ever circling wheel , and fix'd in an indissoluble band in the seventh form , for so they are but one essence and have neither beginning nor end , nor can they be said to be one before the other in number and order . in this full and perfect vnion of the sixt forms in the seventh , consists the perfection of eternal nature : for if we consider the six forms a part and distinct from one another , w● shall find them all wanting and imperfect , and plainly discern that eternal nature's perfection consists not in any one of the forms , as distinct from the others , but only in the union and fixation of them all in the seventh , which is as the common body and receptacle of them . the truth of this will appe●● by taking a view of all eternal n●ture's forms , in which prospect we shall clearly discern , that the perfection of eternal nature doth not consist in any one , or more of her forms apart ; but in the joynt union and fixation of them all in the seventh form . first , wee 'l begin with the darkness , and the essences which pertain to it , viz. harshness , bitterness and the sting of anguish , which make the three first properties of eternal nature , and are the beginning and root of it : if these were not , there would be no fire , if no fire , no light , and if no light , no love-fire-essence . but we cannot say that god intended to place perfection in this root of darkness , as being only the foundation of that compleat structure which god hath rais'd upon it . this eternal darkness was extracted by god out of the abyssal chaos , the hidden root of all things : and is the beginning and ground of eternal nature and her forms , and is made up of harshness , bitterness and anguish ; and therefore this darkness of which we treat here , is not a meer privation or non-entity ; for if it were so , god could not be said to create the darkness , as the scripture expresly tells us : therefore we lay this as a ground that this darkness is essential , as being the root and ground of ●ternal nature's essence : but perfection not being found here , god proceeds , and in the second place , god out of the forementioned darkness , brings forth the fire , being the fourth form of eternal nature : its properties are fierceness , elevation , co●suming and devouring all things that cannot endure its trial , it contains sulphur , sal-nitre and mercurie ; it was no sooner added to that darkness , but it communicated to it ( as it were ) life , sense and motion , so that they embraced each other most willingly . the fire said to the darkness , i cannot subsist without thee , for if i were not preserv'd in thy essence , as in a furnace , i should perish and vanish away . the darkness reply'd , dear fire-spirit , live for ever in my center , for without thee i am as dead , thou art my life and givest me sensibility and mobility ; let us live together as members of eternal nature in love and unity for ever . we will now take into consideration the nature of this fire , and whence it burns and flames continually , without ever being extinguished . god , the most wise artist and great chymist , took great care that the fire might never go out , for then he knew that eternal darkness would become a dead essence ; and therefore he placed in the bowels of this fire its eternal food of sulphur , mercurie and sal-nitre , which is the fewel that maintains its everlasting burnings . quest. if you ask me from whence this eternal fire doth proceed ? answ. i answer , not immediately from the divine essence , for in it no fire to be found ; but out of the abyssal chaos , by the eternal speaking word of power . the essence and nature of this fire-spirit is nothing else but an eternal hunger , and a dry painful thirst in it self ; and from this hunger ●t attracts eagerly and earnestly , and yet finds nothing in its self to attract , but it s own burning sulphur , poisonful mercurie , and infected sal-nitre , and the more it attracts , the more it hunger's ; and the more it hunger's , the more it prey 's on its own fewel . but god doth not stop here , becaus perfection is not found in the fire : for the great artist knew very well , that if this eager attraction of the fire-spirit were not allayed and pacified , it would bring it self into anguish and pain , as having nothing to feed upon and refresh it self with , but it s own burning sulphur , poisonful mercurie , and ●nfected sal-nitre . wherefore that the fire-spirit might have no reason to complain of its being so fierce , wrathful and anguishing , the great artist resolve's to palliate , cover and allay the harshness and bitterness of the fire-spirit , so that it might never know them , nor perceive its own burning sulphur , mercurie and sal-nitre . god knew that the fire in the elevation of its might and power would devour all that● come in its way , if once it should be inflamed with his own sulphur , mercurie and sal-nitre , and so spoil the work which he intended to bring forth . in the third place , god brings forth the water-essence , being the root of the fifth form , viz. the light-essence . this water is the food of the fire , whereby its eager hunger is allayed , and its painful attraction stilled , and the effects of its sulphureous , mercurial and salnitrous properties , palliated and concealed . this water-spirit is placed at the bottom of the fire-root , where the fire finds its own eternal refreshment in it self , and needs not to seek it elsewhere : yet the fire-sperit cannot reach it by flying upwards , but by sinking down deep into his own root . thus god brings down the pride of the fire , by placing its food and refreshment in the deeps below it . no sooner had the fire-spirit by sinking down into its own root , allay'd its fierce hunger , and quenched its dry and unsatiable thirst in the water-essence , but it became as transported with joy , and said , o blessed element ! how camest thou to be so near me , even in my very root and center and i not aware of thee ? behold ! i have drunk deep of thy fountain and am satisfied : i have tasted thy sweetness , and am refreshed . o come and mingle thy softness and meekness with my strength and fierceness , that my anguishing hunger and painful thirst may no more be felt by me , but be swallowed up in satisfaction and delight ! thus you see how the fire , by sinking down into its own root , mingles with the water , and the water raising it self penetrates the fire , by which means the hunger and thirst of the fire are mitigated and asswaged ; not that they are quite taken away , but the attraction being more moderate , the thirst and hunger , which before were painful and anguishing , now become pleasing and delightful . it is worth our observing here how all this is brought about , viz. by the descent of the proud and self-elevating fire-spirit , and the ascent of the meek and humble water-spirit : thus the great creator is pleased to abase the proud , and to exalt the humble and the meek . quest. if you ask me whence this water-essence derives its original ? answ. i answer , not immediately from the divine essence , but from the abyssal chaos , as hath been said before concerning the darkness and fire . but in the fourth place , how excellent soever this water-spirit is , yet it is not the full perfection of eternal nature ; wherefore the great artist doth not stop here , but to the water-essence superadds the light-essence , which is the fifth form : for god knowing that the wrath-fire desired the light , as a further step to its compleat joy and satisfaction , he said , let there be light , and there was light , which immediately darted its lustre and brightness through all the preceding forms of eternal nature : it made the water clear and transparent , the fire bright and luminous , and hid the darkness in its own glory . thus we see how vseful and pleasing the light is , to all the forms of nature , causing them to move and penetrate in and through one another with great joy and delight . here the wrath-●ire thus salute's the eternal light : oh dear and pretious light , how welcom art thou unto me ? thy pleasantness , meekness and soft sweetness have fully satisfied all my longing desires . again the light embraceth the fire and in the fire the darkness , and saith , ye are both most dear unto me : thou fire art my strength and might , thy fierceness is my life , as my softness and pleasantness is thy food , wherefore let us delight to dwell in one another for ever . do you desire to be further informed concerning the nature and properties of this eternal light ? you must know that words are not able to express the gladding sweetness , and meek-softness of its nature , the fire-spirit only can feel it , and is throughly sensible of it ; for it transmutes its sullen darkness into smiling brightness , and its anguishing stinging property into a reviving and quickening warmth , such as the sun gave forth in paradise before the strife of contraries was known . such is the blessed state of the fire , when the light comes to rule over it , when it sinks down and resigns it self to the light , that its ●ierceness may be qualified with the soft meekness of the light. oh the wonderful pleasant birth of light ! which by penetrating the essences of eternal nature makes them wholly meek , sweet , soft and delightful , so that nothing but a pleasing sight , sweet smell , delightful taste , ravishing sound , and soft pleasant feeling is to be found amongst them . here the darkness becomes lustrous , the fire loseth its burning and scorching property , and becomes mild , luminous and quickning , and the water clear and refreshing . this light ( if we further enquire into its originality ) doth not immediately proceed from the divine essence , which is an increated light , but this is ●reated by that , and brought forth out of the abyssal chaos , as the darkness , fire and water were before . it is placed by god in the root of the water-essence , and from thence it shineth forth ; and with its meek bright virtue penetrates and tincture 's all the forms of nature . in the fifth place , god brings forth the air , which blows up the love-fire-essence , and together with it constitutes the sixth form of eternal nature . the creator of all things knew , that the fire-essence was placed between two dangerous enemies , the darkness on the one hand , and the water on the other ; either the thick smoak of the darkness might stifle and smother it , or the water might overwhelm and drown it : wherefore that the fire of his eternal furnace might never be in danger of being extinguish'd , he brought forth the air-essence to blow up the fire that it might not go out . it is this air-spirit that keeps the wrath-fire in its due bounds , that it may neither be too strong , nor too weak : for when it is too strong , it is in danger of drying up the water , and when too weak , its attractive hunger will not be great enough to maintain its own being ; for the hunger of the fire is the cause and source of the fire-life , in the fire-essence . if the moderate thirst and hunger of the wrath-fire were not preserved , the cause of life , sensibility and mobility would be taken away , and there would remain nothing but an unactive dead darkness , the fire being extinguished . this air-spirit doth not only m●d●rate the w●●th-fire , but it also blows up the love-fire-essence , w●th which being united ● constitutes the sixth form of eternal nature . this love-fire hath its root in the meek-water , from whence it springeth , as the fier●●-fire from the harsh astringent darkness . it riseth 〈◊〉 through the meek-light , as the wrath-fire through the darkness , and is blown up and preserved by the air. this love-fire doth not immediately proceed from the divine essence , which is an increated fire-life , but this is created and brought forth out of the abyssal chaos . but the love-fire , which proceeds immediately from the divine-essence , is the loveliest , pleasantest and sweetest birth of all , as iacob behme saith , for it makes all the forms of nature ioyful , pleasant and lovely . as soon as this child of love is born the whole birth of eternal nature stands in great triumph of divine ioy ; all its powers and essences become substantial , and they so see , hear , smell , taste and feel one another in the most ravishing joyfulness beyond words and this pen's expression . for the love-fire giveth forth it self for food to all the properties of nature , it becomes unto them eternal bread and wine , wherewith they are fed and refre●hed for ever ; which makes them all cry out , o love ! thou hast satisfied our hunger and quenched our thirst , nay thou hast filled us with the highest exulting ioys ; behold , we desire no longer to have any will of our own , but that all our wills may be thine , and so thy will may be our will ; thou shalt have the dominion over us , only feed us with thy heavenly food , and give us thy wine to drink eternally . when this love-essence mingles with the spirit it begets in him a divine and spiritual understanding , and opens his spiritual senses of seeing , hearing , tasting , smelling and feeling : thus the blind properties of nature come to see spiritually and intellectually , the deaf to hear , the dumb to sing , and the barren to become fruitful . this is the feeling life of nature , and proceeds from the love-fire's-dominion in and over all its properties . when this love-fire-tincture enters into the dark-fire-forms , and comes to penetrate the burning sulphur , poisonous mercurie and salt-nitre of the fire-spirit , and to change them into its own n●ture , there ariseth such triumphing ioy , charming pleasure , ravi●hing extasie and exultation , as none can imagine but those that have felt them , and tincture 's them with such variety of beautiful sparkling colours , as surpasseth all the pretious stones and gems of this visible creation . this love-fire-tincture ( as iacob behme declares ) proceeds from the union of the fire and light , and it is the joy and end of eternal nature ; neither is there any birth to be looked for , or enjoyed beyond this birth of love ; in which the eternal beginning hath found the end of its own hand-work , and is indeed the perfection and accomplishment of the five preceding forms of eternal nature . and now in the last place , for a conclusion of all , the creator brings forth the seventh form , in which the ●ix forementioned working forms and properties do act and qualifie , as the soul in the body . it is the house and dwelling place , and is the eternal earth , which gives ●he eternal substantiality and corporiety to them all . here ●hey dwell in triumphant ioy ; here they are all fed , with the eternal food which the love-essence gives ●orth unto them , and circle in and through one ano●her , in the greatest unity and harmony in the triumphant joy of the love essence , which pierceth through ●hem all . thus you see the birth of eternal nature ●ull , compleat and perfect ; you see her in comly garments wherewith she was arrayed when she came out of the ●ands of her great creator : you see all her variety and diversity centred in love's harmony , all contrariety and ●●rife banish'd from her court. but before we leave this prospect of eternal na●●re's excellence and perfection , let us consider , first , that amongst all her distinct forms there is ●o disorder or confusion . secondly , that the variety and diversity of forms ●hich are in her do not produce the least strife or ●ontrariety , but are all reduced to a perfect agreement ●n love's harmony . all the seven have but one will , one ●●sire , and one joy and pleasure : and indeed how could it be otherwise ? since the god of love , peace , and unity could not be the author of contrariety in eternal nature's essence , out of which he was to bring forth his whole host of creatures ; and thus much concerning the perfection of eternal nature's essence . . ans. in the tenth place , eternal nature's essence is a blessed and happy essence ; i do not mean that she is the summum bonum , the most high and soveraign happiness , for that is only to be found in the divine essence ; but that she is so far happy and blessed as a created essence is capable of being . this happiness of eternal nature consists in this , that she is free from all contrariety , strife , misery and anguish , as hath been but even now declared at large . neither indeed could it be otherwise , except we will make god to be the author of contrariety , misery , pain and death , which is directly contrary to his nature , and to what the holy scriptures testifie concerning him ; no , eternal nature as she came out of the hand of her great creator was all beautiful , all spotless , all happy ; no strife , misery , or death to be found in any borders of her dominion . neither do i in this assertion contradict iacob behme , becaus he speaks of eternal nature in her divided properties , as she was after the fall of angels ; but i speak of her as she came out of god's hand , all good , harmonious , perfect and blessed . now since it hath been declared before , that the perfection , happiness and triumphant joyfulness of eternal nature is chiefly placed in her sixth and last active form ( the seventh being only as the body , or hou●e , wherein they operate ) viz. in the love-essence , the question may be put , quest. why god placed the happiness of eternal nature neither in the beginning , nor middle , but in the end of it ? ans. to which i answer , that the holy trinity created eternal nature to be a palace for them to dwell in ; now as in a royal palace we must pass through many rooms and apartments , before we come to the presence-chamber of the prince ; so in eternal nature the forms of darkness must be pass'd through and after these the fire and water , before we can come to the love-fire , which the holy trinity hath chosen for his presence-chamber , out of all the forms of eternal nature . god will not have his creatures to rush in of a suddain into his all-glorious presence , and therefore hath so ordered it that many doors must be passed by them , and many locks opened , before they can come to his presence , whom to see and know is eternal bliss and happiness . wherefore thrice happy is the man , who by walking this path of pure nature , hath pass'd the gates of darkness , bitterness and anguish , and after them the gate of the fierce-fire , and at length through water , light and air hath made his way to the love-fire-essence ; where he meets with eternal rest , liberty and triumphant ioy , as being come to that point where the end hath found the beginning , and where the beginning and the end are joyned together never to be parted again for ever . ans. . the principle of eternal nature , is a passive principle ; the active power of it being derived from the holy trinity , who have introduced themselves to act and work in the same , and to bring forth creatures out of it . she is indeed the mother of all beings , but as a woman cannot bring forth without a man ; so eternal nature would have continued barren for ever , without the active power of the deity had impregnated her , to the end she might be the fruitful mother of all things . ans. . the principle of eternal nature is a subjected and subordinated principle , as appears , becaus she is created by god , and therefore cannot be co-equal with the deity , no more than the creature can be with the creator : she is placed below the globe of eternity , is influenced from the same , and doth depend upon it : therefore must needs be a subjected and subordinated principle . we may hence gather the absurdity of that athiehical principle which makes all-mighty matter to be the cause of all things ; for we see here clearly that eternal ●ature , the matter of all things , is wholly passive and subordinate to the will and power of her great creator , in whose hand she is as clay in the hand of the potter . ans. . in the last place if it be asked , what kind of principle eternal nature is ? i answer , that it is an useful and serviceable principle , and that becaus it fully answer's to all those ends for which it was created by god : but more especially the usefulness thereof appears in these following particulars . first , becaus the principle of eternal nature , is as it were the body of the holy trinity wherein they live , act and move ; as the soul doth in our bodies , and is therefore called the eternal humanity , and eternal pure substantiality : for without this principle of pure nature , the holy trinity is all pure deity , without any covering whatsoever ; whereas in this principle , the deity is cloathed upon with eternal humanity , ; which conjunction of the deity with humanity is the greatest mystery , n●xt to that of the holy trinity ; by means of which the holy trinity convey their pure deity , which is all life , power and virtue through the principle of eternal nature . secondly , the usefulness of e●ernal nature's principle appears , in that it is become the palace and habitation of the holy trinity . god's first and most glorious palace is the still eternity , or the eternal world which he generated out of himself , that it might be the first and most proper habitation for himself ; but his second palace , or dwelling place is the principle of eternal nature . thirdly , in the third place , the usefulness of eternal nature's principle appears , in that it is god's work-house wherein the great and wonderful potter hath laid up not only a sufficiency of materials , but also of tools and instruments for all creations . here is the great and vniversal treasury of that clay of which all things are made ; and here is the eternal turning wheel with which they are framed and fashioned . fourthly , eternal nature's principle is the wardrobe of the deity , where all the variety of vestures and cloathing , wherewith the holy trinity are pleased at any time to cover themselves , are laid up . all the forms of eternal nature , darkness , fire , light , water , &c. are but so many vehicles , or rather vestures of the deity , wherewith he vaileth his pure-naked essential glory . wherefore he is also termed a god that hideth himself , even his pure deity with and under the forms of eternal nature . fifthly , in the fifth place , the usefulness of eternal nature's principle appears , in that it is the conduit-pipe through which the golden oil and water of life , together with the divine virtue of the heavenly tincture , is conveied to the creature . pure nature's principle is the silver-pipe through which the golden oil of the holy tincture , which flows from the union of fire and light , is conveied , and is the mean by which the holy trinity , with the wonders of eternity , come to be manifested , felt , tasted and enjoyed ; and therefore must needs be a very useful and necessary principle . sixthly , in the sixth and last place , eternal nature's principle is the field wher●in is hid the inestimable pearl of the holy trinity : it is the cabinet wherein is contained the iewel of wonder , viz. the deity in pure humanity : whosoever it is that finds this pearl doth , together with it , find all the wonders of the holy trinity . the ●earl indeed is one thing and the field , or rich cabinet another , yet is both field and cabinet very useful to keep and conceal the precious stone of eternal wisdom , which is fast locked up in this cabinet , and lye's deep buried in this field , and whosoever will find it must dig deep for it . but you will say , where shall i find this field ? i answer the field is thy self : if thou canst find in thy self the union of fire and light , and these two qualifying together in one essence , then thou hast met with the place where this noble stone is hid , and thou needest seek no further . and thus much shall suffice to have spoken concerning the principle of eternal nature . i shall now proceed to the fourth general head , or the last part of this discourse , concerning god's introducing of himself into eternal nature . the end of the third part. soli sapienti deo gloria . the fourth part. concerning god in eternal nature . the mystical divines do make mention of two great mysteries in the divine nature ; the first is the trinity in unity and unity in trinity , which respect's the deity in their single , solitary and abstracted essence : the second mystery , is the deity in humanity and humanity in the deity , which concern's god as being introduced and subsisting in eternal nature . i have in the former part of this discourse treated of the first of these ; and do now intend in this chapter to speak of the later , and that by opening this proposition , that god hath introduced himself into the principle of eternal nature . which proposition you will find explained in these following particulars . . in the first place , when i say that god hath introduced himself into eternal nature , i understand that the blessed trinity , father , son and holy ghost , have introduced themselves into eternal nature . the father with his intellectual , all seeing eye , the son with his all flaming heart of love , and the holy ghost with his out-flowing acting power . . secondly , when i say that god introduced himself , &c. i do include the eternal wisdom which god introduced together with himself into the principle of eternal nature . . in the third place , god introduced himself into eternal nature together with his essential love , which is the holy nature of the trinity , according to that of the apostle iohn , god is love. object . but some may object , that the divine nature doth not only consist in love , but also in light and life , which are attributed to the holy trinity as well as love. sol. to which i answer , that love , in the sense i take it , doth include both light and life , for this essential love , is all light and all life ; so that neither death , nor darkness can come near it . now we must know that this essential love is the unchangeable nature of the trinity , and therefore we must not think that the divine nature is changed by being brought into and clothed upon with eternal nature , and from love turned to wrath , or from meekness to severity . no , by no means : for as god is all love in himself , so he is the same in eternal nature . quest. but you will say , how can this be reconciled with scripture which attributes wrath , anger , severity and iustice to god. ans. i answer , that when the scripture speaks of god's anger , wrath and severity , it hath regard to god's manifesting of himself in and through eternal nat●re as it is infected and defiled by sin . whereas when i say , that the manifestation of god in nature is all love , i speak of nature in its purity , before it was infected by the fall of lucifer , and when all its forms and properties were harmonized to the most penfect concord and vnity : for in this state nothing but love , which is the unchangeable nature of god , was to be found in eternal nature's principle . . in the last place , i say , god introduced the seven spirits before the throne together with himself into eternal nature ; else these seven spirits could never have been seen , or manifested in eternal nature's principle ; but the scripture oft makes mention of them as introduced into eternal nature ; so they were represented to iohn , in the first chap. of the revelation as existing in mount-zion , or the new ierusalem-principle , which was brought forth out of eternal nature . and thus much shall suffice to have spoken of the first part , or subject of this proposition , which is god : we now proceed to the praedicate which is eternal nature . . now by eternal nature , into which it is said that god hath introduced himself , we are to understand eternal nature in its puriey , not as defiled with sin ; for the holy trinity would never of their own free-will have introduced themselves into any thing that was defiled , or impure . again , we are to understand that when gnd introduced himself into eternal nature , that she stood yet in her original unity , simplicity and harmony , without any duality , or contrariety : for the holy trinity would never have entered with their divine nature of love , into that where division , disagreement and contrariety had taken place . no , eternal nature was without strife or contest , without any mixture of good and evil , or light and darkness , but was all perfectly harmonized ; or else the blessed trinity could not have made it the habitation of their divine love-essence . and thus we see in what sence we are to take eternal nature , when we speak of god's introducing himself into it . . i come now to the third and last particular in the foregoing proposition which may need some explication , which is the word introduced how it is to be understood , and in what sense we are to take it in this place . when we say that the holy trinity have introduced themselves into eternal nature , we mean nothing else , but the vnion of the blessed trinity with eternal nature , and eternal nature's union with the blessed trinity , which is the full meaning of god's introduction of himself into eternal nature's principle . here the deity subsist's in its eternal humanity , and eternal humanity subsist's in union with the deity : god in nature , and nature in god ; and thus god and nature are in one another , becaus god hath introduced his divine nature of love into eternal nature's pure principle . the nature of which vnion i shall explain and open to you in these following particulars . . first , then i say , that this vnion of god with eternal nature is a true , real , essential and most intimate vnion . in every union these three things are to be found , and meet together , viz. the uniter , the thing united , and the union it self , which joyns the uniter and united together . in this union of god with eternal nature the vniter is the blessed trinity , the thing vnited is the principle of eternal nature ; and the vnion of them both is the divine nature of love , now this love , which is the link and tye of both the uniter and united , is the essential love of the deity , wherefore this vnion must needs be an essential and most intimate union : it is a kind of incorporation , the vniter and vnited penetrating and mixing with one another : and therefore this vnion of god and eternal nature in love's essence is compared to a nuptial vnion , becaus god hath as it were espoused himsel●●ith eternal nature , as a pure , spotless and undefiled virgin , in an indissoluble band , which is the band of essential love. . in the second place , this vnion of god with eternal nature is an eternal vnion ; for no sooner was the principle of eternal nature brought forth , but the holy trinity introduced themselves into it , and this was before the foundation of the angelical world was laid , and consequently from eternity quo ad nos , so it must be understood by us — . in the third and last place , this vnion is an unchangeable and inseparable vnion ; and that becaus the band and tie of this union is the eternal unchangeable love of god. quest. but you will say , that god's love may be changed into anger , whic● is the bond of this vnion , and consequently the vnion it self may be changed ? ans. to which i answer , by denying that god's love can be changed into anger in eternal nature , as she stands in purity and perfection , before the coming in of sin ; becaus in that state neither eternal nature , nor any thing in it could be the subject of god's anger , hatred , severity , or iustice. wherefore tho in fallen nature we perceive the effects of god's love and hatred , mercy and iustice , sweetness and severity , yet in pure nature , into which god hath introduced himself and concerning which we speak here , nothing can ever be found but the effects of an unchangeable love : which unchangeable love is that bond , which makes the inseparable union between god and pure nature , between the deity and humanity . this love is that which after a vital manner doth pass through and penetrate all and every part of eternal nature , and eternal nature presseth into the love , which makes the vnion of them both most intimate , vital and inseparable : so that we may say , who shall , or who can separate god and pure nature ? or who can disannul the eternal covenant betwen them ? but yet notwithstanding all that hath been said concerning this union between god and pure nature's principle , we are to understand that this vnion is without confusion , so as god is not pure nature , nor pure nature god , for tho one be in the other ; yet god comprehends nature , but nature cannot comprehend the deity . quest. but here it may be enquired , what were the ends and motives why the blessed trinity introduced themselves and entred into so intimate a union with pure nature's principle ? ans. to which enquiry i shall answer with these following particulars . . reas. why the trinity brought forth themselves into pure nature's principle , was for the manifestation of themselves in it and by it . for tho they were manifested to themselves , and simplified spirits in the still eternity , yet they desired a further manifestation of themselves to creatures which lay hid in the womb of eternal nature , and for this reason did they enter into vnion with it . . reas. a second motive or reason was , that the holy trinity might glorifie and exalt their own divine na●ure of eternal love in those worlds and creatures , which were to be brought forth from the womb of eternal nature . in the still eternity there were indeed an infinite number of simplified spirits , who dwelling in the cen●er of love , did glorifie and exalt the divine nature of love , which was all in all to them . but the design of god was to have his eternal love glorified and exalted in an infinite variety of creatures and beings , who might all in their several ranks and according to their several capacities exalt and glorifie love ; and so make up the divine consort and harmony , which cannot be without variety . . reas. why the holy trinity have introduced themselves into eternal nature was , for the manifestation of their sovereignty and supremacy . for how could their sovereignty be manifested without variety of dominions and subjects ? now both these were brought forth out of the womb of eternal nature by the holy trinity . the dominions were those several worlds which were created out of nature's principle , and the subjects were the numberless number of creatures , which were the inhabitants of each of those worlds and principles , and by both of these , the sovereignty of the holy trinity was fully declared and manifested ; which was one reason why they introduced themselves into eternal nature . . reas. was for the manifestation of their eternal power , wisdom and goodness in the creating of so many worlds visible and invisible , together with such an infinite variety of creatures to store and replenish them . as also in the ordering , governing and disposing of them for the obtaining those glorious ends for which they were created . nothing can more expresly declare and manifest the divine power , wisdom and goodness , than the creating and governing of so many worlds and creatures , as were brought forth from the womb of eternal nature for this very end . . reas. why the holy trinity introduced themselves into eternal nature , was , for the executing their eternal goodwill , decrees and purposes and bringing them into act . for the eternal goodwill and purpose of the holy trinity was to manifest their own glory in the creation of worlds , and an infinite variety of creatures which were to be the inhabitants of the same , out of eternal nature's principle : wherefore for the effecting and bringing about of these designs they introduced themselves into eternal nature , that so it , being impregnated by the divine love-essence , might give a being to those worlds and creatures , which had been from all eternity in the purpose and decree of the holy trinity . . reas , the sixth reason why god introduced himself into eternal nature , was , for the glorification of nature , by means of its union with the divin● essence of love ● i told you before , that one main reason why the trinity introduced themselves into nature was for the manifesting of the glory of their divine nature , and now i come to tell you , that it was for the glorification of nature ; that nature might be exalted to the highest degree of glory , it was capable of , by its union with the deity . eternal nature indeed in its own essence was pure and spotless , but its glory is from the union it hath with the deity ● who penetrates it through and through , and communicates of his own glory unto it , glorifying it in , with and through himself . now to the end that nature might thus be made partaker of the divine glory , it pleased the holy trinity to enter into and unite eternal nature to themselves . . reas. the last reason , why the holy trinity united themselves to eternal nature , was , that they might ●e the supreme acting , governing and moving power in and throughout the pure principle of nature , and thereby become the sole author , and the all in all of the motions of nature . but i do not say that the trinity is the sole mover in the principle of defiled and fallen nature , for there the dragon and the beast have established their dominions , and are very active and stirring in it . and tho we cannot deny but god is in fallen nature , yet not to the same e●d , for which he was pleased to introduce himself into pure nature ; for he introduced himself into pure nature , that he might be the sole mover and actor in it , and thereby to keep and preserve it in its original purity : whereas the end why god entred into fallen nature was that he might redeem it and restore it to its original purity , from whence it is fallen . quest. but you will say , how can the high purity of the divine nature be preserved in the unclean vessel of defiled and corrupted nature ? answ. to which i answer , that if we consider what hath been said of the divine nature , we shall find this objection fully satisfied , for i told you that the divine nature is the highest unity and simplicity , and consequently cannot admit of any mixture , or composition with any thing : and again i told you that the divine nature was an eternal liberty , being free from all ; tho being in and penetrating through all , like the beams of the sun , which tho they pierce the air and water penetrating them throughout , yet are they not mixed , or jumbled with them , but abide in their perfect liberty and untouched from either of them . and now for a conclusion , we may draw this corollary from what hath been said , that the divine nature and glory of the deity is hid i● nature , as a iewel in a cabinet , or as a treasure hid in a field . indeed in pure nature this iewel is easily found , for there it lie'● open , and shed's its lustre , whereby it discovers it self ; but in impure nature it lie's deep hid and buried , and cannot be discovered , but with great pains and difficulty . yet some holy souls have found this pearl in their ●wn fallen nature , through great earnestness and continual labour , and thereby have attained to the possession of the blessed trinity in themselves , and through their baptism into the nature of the father , son and spirit , are arrived to perfection by the redemption , purification and transmutation of their impure natures , and so restored again to their original purity . these were called in ●hose daies wise men , and lovers of wisdom , and holy souls , from their high union to and with the divine nature of love. thus for a conclusion you see how god the father hath introduced hims●lf into the principle of pure nature , as an eternal eye , to see through all nature's globe , and together with himself , his eternal flaming heart of love , as an eternal spring flowing continually through all the principle of eternal nature for its delight and refreshment , and his spirit of life to be the supreme moving motion throughout the whole essence of pure nature . thus much may suffice to have been spoken of what god is in pure nature . having hitherto given you an account concerning the principle of eternal nature , we are next to speak of the generations of it , that is , the numerous off-spring of worlds and creatures which were manifested from her fruitful womb , which i intend shall be , and now have made it to be the subject of my second tract , treatise or book , namely of the angels , and herewith shall put an end to the first , wherein i have endeavoured to declare these three propositions : what the nature of the holy trinity is out of eternal nature . what eternal nature is . what god is in pure eternal nature , cujus nullus : finis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the errata to your outward look correct within your self , that inward book . be wholey god-taught ; wholey , if you can : be not a skreen to antichrist , but fan. no other book you then need read of man. but while in weak and childish state we dwell , we must have letters , line on line to spell , and so let faults ●e mended , and all 's well . so sai'th and prai'th your humbl drawde rekooh . the printer likewise praieth that yo● would pleas to mend the matter , som● what a little marr'd , he confesseth , for wan● of these words : whi●●●e requesteth may be read in the room of the other . thus , for impli pag. . line . imprieth . for seren in p. . l. . put in seaven . p. . l. . he , twixt is and who . and l. . brightness l. ult . ● repraesentation . p. . l. . sovereign . p. . l. . up with . p. . l. . praedestinations . p. . l. . creatures . p. . l. . magicaly . p. . l. penult . six . p. . l. . spirit . p. . ● . . nature . p. . l. . tresaurie . p. . notes, typically marginal, from the original text notes for div a -e * sed antequam de re , paucula de te , itidem de me : quippe intra nos est , quod contra nos est . * sed antequam de re , paucula de te , itidem de me : quippe intra nos est , quod contra nos est . (a) iam. i. ver . last . (b) ephes● v. ver . . † religion is no mormo , mom●s , nor frowning furie . (c) cor. iv. ver . , . (d) as much as carnalitie : tho' had i been in the arc ( a type , supposed , of the visibl church ) with cursed cham , i shold hardly , for all mi hatred , i beleev , have leaped out : except i had been out of mi wits , as out of the waters . * whilst hypecrisie lieth under the cloudi brow of a pharisee : a ●heerfull countenance is the emblem of innocence , which excl●d●th as wel moreseness , as madness . (e) isaiah xxii . . (f) chap. i. ver . . kings xiii . . (g) matth. iv. . (h) iam. iii. v. . (i) ioh. i. v● , . (k) eph. v. v. . * we all mai ●igh to sai , what wee sadly see , o●r rents like to prove our ruine , our distractions our destruction . (l) o what a rout there is about roam's outward man of sin ! look into self , what , art an elf ? rout anti-christ within . bona verba , quaeso . e. h. (m) tim. i. v. . [n] tit. i●i . . [o] i p●t . . . † a priestl● brat , by them engendred on ignorance , fear and sup●rs●it●on . these three completly maks the triple crown ; and stil support old rome's imperial throne . how stily do the priests by help of these make men beleev and then do what the● pleas . * papism that 's a secular devise , meer trick of state in reverend disguise , th' ambitious spawn of later centuries . † the church is wounded and rent most desperatly by the ev●● spirit of division . remember wee all the apolog of bessarion● so humbly r●q●esteth e. h. † after all that can be writ , or said , this same motto mu●● be subscribed , peccatur , plu● quàm exaratur ; in●● vereor quàm ●● intelligatur . e. h. (p) lewis king o● france severely punished blasphemies , searing their lips with an hot iron . and becaus by his comin ●nd it was executed on a great rich citizen of paris , ●m said 〈◊〉 w●s a ●viant . hee hearing it , said before mani , i wol●●●●o●● by searing mi own lips , i could banish out of mi realm all abuse of oaths . * dum singuli pugnant , universi vincuntur . [o] . tim . v. . [p] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [q] ioh. . . * vnless the almightie appear in the majestie , as originaly , a fiat and create salvation for us . † nb. ta●e heed of those serpents that are of the color of the ●ro●nd . holi paul doth beseech you to mark them : rom. . ● . lam misin●orme● if the same , rendred contrari mai not as ●el be readd nigh . there are no doctrines so perilously r●p●g●ant to the truth , as th●se that nearest resembl it . e. h. [r] iob i. . [s] mat. iv . . (s) mat. iv . . * one beeing readi ( i shold have said , nigh ) to di , clap●● a s peece into ●his mouth , and said , som wiser than other som , if i must leav all the rest , yet this i wil take with mee . [t] ezechiel xxx . . [u] i●r . vi . . * o res ! o mores ! bone vir , vel daemona adores . e. h. isa. . . [u] rev. . . [v] cor. . . [w] rev. . [x] luke . . iob. . . datur ergô vacu●m contra pagan●rum omnium philosophiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [x] luke . . iob. . . datur ergô vacu●m contra pagan●rum omnium philosophiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t ezec. . . psal. . . u prov. . . & . . v pet. . . matth. . . mark . , . x sam. . . psal. . . & . . y psal. . . prov. . . revel . . . non est ab orco qui te reducat orpheus . psal. . . [a] isa. . . psal. . . [b] mark . . & . . mat. . . pet. . . psal. . . * the famous sir thomas moore meeting bishop fisher of rochester going befo●e the king's commission●rs at lambeth , saluted him thus , wel met mi lord , i hope , we shal meet in ●eaven . to which the bishop r●plied , this shold be the waie , sir● thomas , ●or it is a veri strait gate we are in . thei both , saith my au●hor , suffered for refusing the oath of supr●macie . † it was the saieing of a person of honour , an elect ladie , very usual with her : how easi conveniences are to be found , and yet how ha●d is it to find them . this i take to be apposite . [b] mat. . . * erasmus was wont to f●i in his time ● that to preach with mani ministers , was 〈◊〉 perfricare frentem & linguain yolver● . [g] rom. x. . * one said that aristotle's schoal was a great scold . [h] rom. xvi . . † it is reported of iovinian that pious emperour ( whose symbol was , scopus vitae christus ) that he said to the orthodox and arrian bishops , contending about faith : of your lea●ning i cannot so wel judg , nor of your subtil disputations , bu● i can obse●v which of you have the bet●er behaviour . [i] iohn xiii . , . [l] the waie hath been alway the same since the veri moment of christ's consummatum est . e. h. * de mortuis nil nisi bene . [le] there is none but ghosts and goblins that fight with the dead , was the sai-ing of plancus , beeing told that asinius pollio had written certain invectives against him ; which shold not see light til a●ter his death , to the end he mought not answer aught . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , graeculus esu●iens renegabit , juss●ris . e. h. * lege historiam , rè fias historia . (s) phil. . . peruse , p●nder and practise the profound morals of vers the , that littl bibl you know it to be without peradventure , all pure good divinitie . e. h. (t) rom xiv . . * o preserve the conscienc● , whatever you doo , from being offended : which mai slumber ●erhaps , but never slee●eth pro●ound●y ; and is armed , as one said , wi●h a power more than papal ; by ●hich it erec●eth a tribu●al within psyc●e's own quarter● , ( as is wi●●lly and wor●hily expr●ssed ) summoning , arraigning , judging , excusing , and mani times condemning herself , i me●● , the soul , that mistress , governess , qu●en within her own familie , province , territories . * the first principle of policie is for a state to praes●rv it self : of divinitie for to excommunicate spiritual anim●siti● ( e●gla●d's epidemic diseas ) and quite slai self ! e. h. † to reform things by a civil war is , at best , but to let on● blood by giving him a base dash on the n●se . * a souldier of augus●us when his adversar●e's thro it was in his power , he ●●ng ●he retre●t sounde● , gave over his violence with these word● , m●lo obedire d●ci , q●àm hostem occidere . † lewis ●he twel●●h ki●g of france , when he heard that th● pope had ex●●emely cu●sed him , mildl● said , this pope was made to c●rs , but ●ot ●o prai . † but why do the wicked so persecute the righteous ? becaus ●he devil is in them ; for it is worth observing that before iudas ●ent to the high-priest to inform against and betrai his master , 〈◊〉 is said that the devil en●red into him. see luke xxii . vers . . ●mpared with iohn xiii . . * hee was lik●wise wont to sai that to compell the couscience , 〈◊〉 to force heave● . † when a pirat said to one o● his fellows , vvo to us if w● known ; an honest man in the same s●ip rep●ied , a●d wo to● if ● be not known . (w) o●posita ju●ta se posita elucescunt magis . this i● known maxim. * that this re●ation is undoub●edly tru , i the more 〈◊〉 be●●ev , b●●a●s ●f that dutch proverb , which telleth mee 〈◊〉 b●ing●th him●elf i●to nee●less dangers , di●th the devil 's ma●● henrie the fourth king of france seeing the chappel which familie of bass●m pierce had builded , and reading this vers ●e psalm , which was set down for an emblem , q●id retri●m domino pro omnibus quae retribuit mihi ? hee said , bas● pierce , as a german , shold have added , calicem accipiam . * a ●l●wn accosted the bishop of collen ministring i● templ like a bishop , but as he was a duke , g●ing guarded a tyrant , whither thin●est thou the bishop shal go , whe● duke is damn●● ? * there is a storie of the persia● counsilors , wh● , when aske● by their king , ( supposed cambyses ) in love with his own sister , if ani of their laws did , or could admit a man ●o marri ●is sister ? responded negativly ; but yet affirmed , there was a persi●n law , which declared that their king mo●ght doo what hee pl●aced . — credat iudaeus apella , non ●go ; tu , lector , f●rsan mihi dicere possis . * this enatius was more mischi●vo●sly busi than the lord of eppi●g's fool , of whom it was said , tha● hee was allwaies busi and had nothing to doo . † our church and state-divisions and feuds with the bitter zel● , undue contentions and irregular heats ( the effects of our lusts and not of our religion ) have done more mischi●f than all the perse●btions put ●ogether . e. h. audito nomine pacis ●biit papa sixtus . morn , myst. p. . to● mani , like the sarmatians , are so barbarous as that thei know not what it meaneth , quid sit non , intelligatur . florus hist. rom. l. iv . p. . * cautelam abundantem non nocere a●●irmatur : ubi vero ipsam videmus expertentiam non docere negatur . ita e. h. * rob , will. and davy keep wel thy pa●er noster and ave ; and if thou wilt the better speed gang no farther than thy creed . sai wel and doo none ●ll , and keep thy self in safety still . † illyricus , whe● on● quaeried of h●m , why ●he old translations ( of ●he bible ) had no vowels ? i think ( saith hee ) that thei had no consonan●● , for the● could not argree among ●hemselvs . * textus non fa●lit . multos speciosa fe●ettit glossa . dei ver●o nit●re tutus eris . but when glossed upon by tallow-chandler , mai not one truly sai that there i● a thief in the candle ? † unus , apex verbi ratione vale●●ior omni milléque decre●is consilissque vi●ùm . * the good agenda , the easi c●e●enda , and the exc●llen● petenda , as i am not ( so neither ●eed ●ni almost be ) ignorant of . let me add , nor the participanda● as generaly necessari to ●alvation , acco●ding to the chu●ch-catechism . s●● sic a●t e. h. a ecclesiast . chap. last , vers●● last . psal. cxix . in the later part of the vers . prov. vii . . so m●t. xix . . l. p. mat. xxii to , and . marc. xii . . to . rom. xiii . , to . thess. ii . from vers . to vers . † wee are for salving the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and stating the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an● if ●h●t were all , it were wel : but wee are far from approving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am afraid , and farther ●rom aiming at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e. h. * pelican , a german divine s●id , concerning his learning , when i app●ar before god , i shal not appear as a doctor , but as an ordinari christian. † those who upon no account wil tolerate other persons are thei●se●vs to be , upon that veri account , reckoned and doomed intolerabl . e. h. * wee shold never be at rest while wee see the followers of our meek lord , prince and king iesus , ●alli●g out one with another , maug●e that whol sacietie of angels , that slight of phoeni●es , as the iesuits style themselvs . e. h. when one deman●e● of socrates how h●e was abl to bear such a one's bitter railing so patiently ? hee replied : it is enough for one to be augri a● a time . * blessed bernard , coming to the great church of spire in germanie , was no s●oner therein , but the image of the virgin marie there erected ●reasently saluted him , and bad● him good morrow , b●rnard : whereat hee , not at all ignor●ng● the ●ugling ●●i●s of the friars , responded out of st. paul , oh , your ladiship hath quite forgotten your self , it is not lawful ●or a woman to speak in the church . † secundus the philoso●her her beeing as●ed what was a wife ? answered , shee is contrari to an husband . * plutarch reporteth of two men , both hired at athens for som public work : one of which was full of toung , but slow at hand ; the other blunt in words , but a curious workman : beeing sent f●● by the magistrates to tell them how thei wold procede : when the first had made a prolix harangue in describing it ●rom p●int to point ; the other seconded him with this sh●rt speech : yee men of athens , what this man hath said in words , that wil i make good in true performance . * it ●● , without dis●ute , a most deplorabl thing , t●at the christian religion professed so by and among us shold b● , e●n to the pe●il of exsp●ring , crucified , as it were , twixt● ritualitie and scru●ul●sitie● tho' the later ma● be of god , the ●ormer of good men . e. h. * consult that o● the prophet amos chap v. what then is h●e who saith to the king thou art wicked , and to princes yee are ung●dli ? what hee who wold strike princes for equitie ? n● iob , no solomon . † a legion at first c●nsis●ed of , or foot , and ● , or hors ; a●ter it was incres●ed to foot and hors , eve●i o●dinari foot-legion consisting of cohorts , a coho●t of mani●les , a manipl of centuries , and each c●nturie of a men . so everi hors-legion consisted of turmae , or troops , a turm● o● decuries , and each decurie of men . † at a most solemn con●ention of philosophers , before t●● em●ass●do●s 〈◊〉 a forein p●●●ce , and that e●eri one , a●co●d●n● to his s●●e●al ab●lities , mad● d●monstration of their wisdom that so the embassador mought have matt●r to repor● o● the a●m●ed wisdom of the graecia●s : among those one there was 〈◊〉 stood stil and sp●k● nothing in the assemblie , insomuch that 〈◊〉 embassad●r comi●g t● him , said : and what is your guift , th●● i mai ●epo●t i● ? t● whom the ph●losopher , repo●t unto yo●● king , that you● fo●nd one among the graecians that knew ho● to hold hi●●e●ce . * p●t●e , a flower that groweth in the devils gardin . lu● thi ●onsci●nce be thi iudg here , that it be not thi accuser her●after . [a] rom. xiv . . [b] iames iv . . [c] iames ii . , . (d) iames ii . . (e) iam. iv . . * heretofore in the kingdom of arragon at the king's cor●nation and other solemn times , there was a public declaration made in the king 's own hearing , that justice was superior to him : but the monarchs of spain have abolished it ; tho thei theirselv● stil do subsist by iustice. e. h. * qi suadet sua det ; mai som sai who look out sharp in and for this b●w●tching world. e. h. to that obj●●tion this solution , eleemosy●a no● est di itiarum dispendium , s●d ditescendi compendium , quaestúsque omni●m ube●rimus . yet to giv the pe●●●●o●s in alms wil not ( nb. ) satis●i ●or steali●g the p. g. * tho it seem a paradox that giving is a richer trade than lending , evn use upon use : yet it is an infallibly orthodox axiom : for he who giveth to the pau'r , lendeth to the lord. e. h. vide prov. xix . . the poor are god's rec●ivers , and the angels are his auditors . (f) luke xii . . * the lord burl●igh beeing at cambridg with q. eliz. ( o● ever blessed memorie ) visiting the several schools , said , here i find one school wanring , the school of discretion . (h) iam. iii. . let reason persuade thee , be●ore it invade thee . (i) cor. ix . . & . st. paul an omniformist , proved so by his own self : not by e h. mamp . (m) h●b . xii . . compare this with acts xiii . , ult . * there is the con●ormist indeed . † nai , now , th● hard mouth'd bl●o●h●un● , ●ele , bites thro' , r●li●●o● hunts and hungri iaws persue . to what strange rage is superstition driven , that 〈◊〉 ca● out ●●o hell to ●ight ●or hev●n ! e. s. it is the 〈◊〉 re●ormation to turn order to con●usi●n● and su●●●stition to 〈◊〉 . in quae , ●o●e d●ns , ●eservam●● 〈◊〉 ● . h. * vox populi vox dicta dei est . proverbia quid sunt ? sunt pop●li voces , ergò divina loquntur . so the catalunian proverb , la voz de pleu , voz de deu. † wel knowing and beli●ving that gallican adage , fient de chien & marc d'argent , s●ront tout un , au jour du iugement . ‖ when you have a petition to make buie your paper of mr. humble . * quite contrari to that sai of the french , il n'y a si petit saint , qui ne desire la cha●delle . * som affirm a printed apologie to be like penance in a white sheet . this remindeth mee o● that of the italian , si io casca●●● in dietto , mi ●ompe●ei il n●so , so● tanto disgratiato . † a fool stil mai confute a philosopher , as the philistine● were knockt down by the iaw-●one of an as● . b cor. ii . . * s'el sol mi splende , non curo la luna . mouro que naon podes aver , forrao por tu alma . refian portuguez . (c) cor. xii . . (d) cor. xii . . * so from the earth , out of hell , above the clouds : ●he● clearly , in no purgatorie of ani kind : where som idly enough ( if not too , impiously ) place such devotions and transports . e●● * so from the earth , out of hell , above the clouds : ●he● clearly , in no purgatorie of ani kind : where som idly enough ( if not too , impiously ) place such devotions and transports . e●● * can the knowledg of the holi on● doo less than make one's ●nowledg holi ? e. h. as much wit is shown in a pertinent question , as judgment in ● wise answer . ut sono nola , sic h●mo loquelâ . (c) tim i . iohn vi . . eph. v. . habb . ii . ioh. xiv . . (d) luke viii . . matt. xiv . . * truth , like the god of truth , hath its nubes & calig●● in circuitu ejus , which is its venerabl veil and maketh it my● and realy ( as it ought to be ) revered . e. h. (a) matt. xvii . (b) heb. xi . . * how fals that famous maxim of nihil est in intellectu , quod ●n fuerit prius in sensu ; i appeal to thee , o judicious reader , declare . e. h. (c) tim vi . . too mani make the holi bible like the 〈◊〉 ●●teria prim● , and draw qidlibet ex qolibet , to the 〈◊〉 pr●judice and reproach of religion ; now evn like the poet 's ● almost . e. h. * biblia ri●e docet , qi sic docet ut doceat se : qi facienda doce● qique docenda facit . (c) matt. xv . . * som are of that faith that refiners of religion frequently turn quack salvers . (d) cor. xiv . vers last . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clemens romanus , paul's fellow-laborer in his epistl to the same place . † to exalt christ's church upon the devil 's back i● zele that wit and grace doth lack . e. h. * what a commendation is deliberation ! whereas hee w●● doth a serious ( much more a sacred ) busin●ss in haste , rideth●● upon an ass , and check by ioul with the devil . e. h. † two brittish , or old cambrian proverbs and cymra●ca● adages s●em to spe●k to this concern , a noddo , duw , ry nod 〈◊〉 . the other ; a gai● daw yn ●chaf . this toung making li●● us● of ●rticls and insi●nificant ligaments of speech than our de●ivereth more matter in sewer words , which maketh it m●● difficult to be en●lished the first of the ol● saied sawes , th●● ●● god saith , it must be so . the second thus , god's word uppermost . [a] gal. iii. . * science , or conscience is but at best our guide , not our rule . e. h. † the church'es autoritie is not coercive , but directive ; not imperativ , but declarativ . so. bp. davenant . de jud . cont . c. xxvi . p. . * m. luther used to sai that reading praier and tentation made a preacher : the first a full ; the second an holi ; the third an experienced man : and i am misinformed if his motto were not bene orâsse est bene studuisse : and that ●ustus ionas said of luther , that hee could have of god what hee pleaced . zech. iv . , . † much preaching , like great sounds , hath made mani deaf● albe●t ●aith is not so voluminous and explicit as is now exhorted to in the pulpits , nor so required by ani praeceding age , as in this praesent . e. h. ‖ praiers like petards break open heaven-gate . [a] rev. ix . , . [b] ier. xxxiii . , . rex ●st qi r●gem , maxime , no● habeat . [c] hebr. xii . , , . [d] apoc. xi . . [e] obad. xxi . [f] zech. i. , . [g] psal. cxlix . , [h] revel . xvii . . . . [i] isa. ii . . . * god allmight● is the centre and the religions of the w●rld are as so mans differing lines tending from the circumference to the centre : tho' i cannot sai of religions , as of regiments , or autorities , better ani than none at all : for some religious ( or ra her superstitions ) are to be abhorred as hell ; from whence their origin was . e. h. * pato , ganso y ansaron tras cosas suenan y una son mai som sai : and of all this discours here , as the spaniard of a woman , viz. de la mala muger te guarda ; y de la buena no fies nada● let 't be : wel enough . aranda del duero , para mi la quiero . a sai-ing of philip the second . and why mai not i be king over mi self , as hee over other folk ? e. h. † somos gallegos , y no nos entendemos● [a] rom. ●iii . . [a] prov. xii . . * dos adevinos ay en segura , uno experiencia , el otro cordura . † surely there cannot be a position more pernicious to pure pieta in the power thereof than that which holdeth exterior delectatio● to excede interior satisfac●ion . e. h. * an altogether christian 's not deprav'd . almost a christian shal almost be sav'd . e. m. [b] mat. v. . [nm] p●● pazzi che quei da zago chi davan del letame al campanile perche cresces●e . [hd] por las holdas del vicario , sube el diablo al campanario . * the patient man is alwaies at home and out o● har● waie . e. h. † it was not improperly said by him , who having passed 〈◊〉 grand climacteri● year , said , that hee was got loos from ●●nruli passi●ns , as from so m●ni lions and wolvs . ‖ when gowry was led to the tower , a fri●nd o● his told hi● ah! mi lord , i am sor●i you had no more wit. tush ( qu●● hee ) thou knowest n●t what thou saiest ; when sawest thou a ●●com hi●her ? [pc] wit in the brain of man mostly , but , specialy if hee be 〈◊〉 complexion cholorie , is like quick-silver in an hot loaf : ●●●ler having more heat than light . e. h. † est pictura loquens , mutum pictura po●ma . * stet quicuuque volet aulae culmine lubrico . sen. in his thyestes , act. . so it is , so it was , and so wil it be acted over and over agen , you 'l see . ‖ aristotl , the philosopher's p●p● , no less : ipse dixit , so i guess the latein to be , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : t●e infallibl hee . * as the italian poet ingeniously opera di natura è che l'huom ' favella , ma se cosi ò co●i , natura lascia al' a●te secondo che t'abbella . * as the italian poet ingeniously opera di natura è che l'huom ' favella , ma se cosi ò co●i , natura lascia al' a●te secondo che t'abbella . † a great merchant , but not so wise , as the mayor of ban●●●ie , who wold prove that henrie the third wa● before henrie t●● second : beeing as tru , as that report of th● papists , viz. t●●●he devil ran away with luther , calvin died blaspheming , 〈◊〉 ●● recanted , and iunius had a cloven foot. now what shal i● don to th●e , thou ●als toung ? vid. psal. cxx . . ‖ outdoo all f●ench women , who are so kind , that at first entrance you mai have acquaintance ; and , other som sai , at first acquaintance you mai have entrance . * a translator is an autor , as a cobler is a shoo-maker . * you wil make mee ( som wil sai ) beleev as soon , that the spanish moon is as hot as the swedish sun. * a rebell and ma● dog knock in the head , the●'l bite no more when t●ei are de●d . the rebell useth to fire the beacon when there is no danger : and unfortunate princes steer their cou●s by them who know not the use of the compass . a warr is a fire struck in the devil's tin●erbox . civil warrs like fire in the bed-straw . † with time aud art , the mulborrie leafs grow to be sattin . zele , like fire , dangerous ; if it b●eak out of the funnil ●f the chimnie . e. h. * i do not ignore , what som affirm , that cases of conscience are , at best , but a spurious kind of divinitie : which i repudiate not , i spurn not against , but receiv and imbrace with this proviso , that these be downright such , as are terminated on the lowest deg●ee of goodn●ss and iustice. e. h. * italie a great bordell , france a great b●diam , germanie a great brew-hous , england a the greatest arms the turks at ani time used against the christians were the●r divisions and intestine broils : the readiest waie to ruine ani countrie . (a) gen. xxxii . , . * the divine goeth to heaven by iacob's ladder ; the astronomer by iacob's staff : so making , as wel as hee can , heav●● com to him , in stead of his going to heaven . e. h. † among all our late furie and bloodshed this man of god ●●●ver was within the view of a battail , or skirmish ; neither 〈◊〉 see somuch as a pistol discharged , or a sword drawn against a●● singl person . this i had from his own mouth ; and as hee live● all his d●●es in pietie and peace ; so , in the same , those ●hee ende● , and was not : for god took him . * i shal not fle● away . i hope , from christ and his chur●h for ear of ani , or mani hymeneus's , alexanders , or iudass●s . * mercie is the inseparabl inmate of a magnanimous s●irit . (k) who mai not without much ado tell which is highest of the two ? e. h. parlement-bills without the royal assent , like matches with●● fire . (l) who mai not without much ado tell which is highest of the two ? e. h. parlement-bills without the royal assent , like matches with●● fire . † idlness ●he devil's couch , and lust his cushion . e. h. sloth breeds the scurvie . an idl man tempts the devil to tempt him . ‖ cloaths warm the bodie , and the bodie the cloathes by waie of thank full correspondence . * a s●ate of pleaceur ( take it in ani kind of sens whatsoever ) is not onely lawfull , but laudabl ( becaus a proper medium , when moderate , to obtein the needfull ) and above all things evn by the most superlatively sublimed souls and spirits eligibl and concupiscibl . e. h. † what is the beatifi● vision it self ( i ask no braggadoc● sch●olist this quaestion ) but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of ●he purest sensati●● sai you ? s●ve-tru . e. ● christianism and epicurism to the truly spiritual discer● li●●l l●s● than a needless logomachia . e. h. † what is the beatifi● vision it self ( i ask no braggadoc● sch●olist this quaestion ) but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of ●he purest sensati●● sai you ? s●ve-tru . e. ● christianism and epicurism to the truly spiritual discer● li●●l l●s● than a needless logomachia . e. h. (a) eph. iii. , . compared with rom. v. . (b) ioh. iv . . (c) ioh. iv . , . * arminius meeting baudius one daie disguised with drink , ●ee told him , tu , baudi , dedecoras nostram academiam . et ●u , armini , ( answered hee ) nostram religionem . [d] rom. v. . [e] psal. cxlviii , , , , . [e] psal. cxlviii , , , , . [f] gen. ix . . * the ex●rcise of the facultie of the intellect , sp●cialy ● som things , wherein it is absol●te , is not only one of the greate●● of man's delights , and excluding ani thing of sens , as not app●●●teining to it ( so far it is acknowledg●d by all t●e learned ) 〈◊〉 further is and mai be sty'ed an umbrage of the contempla●i●● satisfaction that is asscribed to the godhead it self . so another v●ry divinely . † so giving us no more direction ( much less ani introspectio● as to those my●teries ) than the finger of a mercurial statue 〈◊〉 men when thei are blundring groping and puzzling in som da●● passage , or ●lace . e. h. [a] i sam. ii . . hos. xiii . . psal. xxx . . [b] isai. lvii . . † yea proved so far from beeing so realy in their nature , or 〈◊〉 that thei have been som of the most tyrannous enslavers of 〈◊〉 ju●gments , and imprisoning fetters of their understanding 〈◊〉 the divi●e mr. f. b. in the praeface to his book entit●l●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [c] deut. xxxiii . . * quod deus est scimus : sed quid si sci●e velimus ultra nos imus . sed quòd sit summus & im●s , ultimus & primus scimus . plus scire nequimu● that god is wee do know ; but what god is thei who wold know , themselvs out-go . that hee 's most high and low , the first and last wee ●gno . further wee cannot go . e. h. all this the old proverb maketh littl , or no wonder , sai-ing● wee can go no where , but wee have god over and under . * truth whence soever it cometh , doth com from god † historie informeth us , that not only religion and laws , but all arts and sciences● all nobl inventions have ever boasted of their aegeria's , their assisting daemons , too . * there must be of necessitie in the passions , or affections som kind of spiritualitie , otherwise incorporeous thing● could never by these be made as objects of their election . e. h. [a] gen. ii● . [b] rom. ●iii . . gal. vi . thess. v. . * wh●●e y●u shal not find t●e b. virgin ( nor in ani of o●● 〈…〉 rosly ab●sed as by the pap●sts themselvs , not only wh●● 〈◊〉 sai their ave maries ( ●● prai-ing f●r her , which is most 〈…〉 as wel as to her● which is unlawful an● 〈…〉 but when ●he● make her mend t●●mas a b●ck●r's 〈…〉 , ther , sing to a third , ●●twixt ma● a 〈…〉 , sapplia n●n's place which was 〈…〉 a ●aw ●● hous , ●ring an abbiss 〈…〉 with child ●y 〈◊〉 serving 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * sit divus , modò non s●t vivus . caracalla said to them who desi●ed that som honors mought be spent upon his brother geta , now dead out his waie . this by the waie for a●i unnatural b●other , w●om it mai concern . [a] prov. iv . . * i slight men's censures as the charcoal-sparks , or as a base ill-natured curr that bark's : the one frights children , and the other men. but sparks go out , and dogs run in agen . nb. reader , tho' 't is modestie to decline prais , yet 't is a pride not to care what the world speaks of thee . that ●rom mee . e. h. * i slight men's censures as the charcoal-sparks , or as a base ill-natured curr that bark's : the one frights children , and the other men. but sparks go out , and dogs run in agen . nb. reader , tho' 't is modestie to decline prais , yet 't is a pride not to care what the world speaks of thee . that ●rom mee . e. h. [c] rom i. † one mai go to heaven off the devil 's back , viz. the gallows ; yet know , that tho' tru repentance ( that laundress of ●he conscience ) be never too late ; yet late repentance is seldom t●u . hee is happi who endeth his journie before hee be quite tired : sciz . before hee be too old . [d] pet. iv . . [e] eph. iv . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . isidor . pelusiot . epist. lib. iv . epist. . notes for div a -e * divine breathings , and a notion ●or the ocean . [q] disce , miser , pigris non flecti numina voris . praesentémque adhibe , dum facis , ipse deum . † plato knew much of god , but ( as iosephus sheweth ) durst not set it down . b. augustinus doth ●s much for seneca telling us : colebat qod rep●ehendebat , agebat qod arguebat , qod culpabat adorabat . de civ . dei l. vi . c. . ‖ tru grace and christian zele are of an heroic nature , readi to endure ani thing for iesus , the christ , his worship ani truth . hence constantine the great , as face●iously as piously , told acesius the novatian , that if hee wold not take up with persecutions and such like dealings , hee must provide a ladder , and climb alone to h●ven . vnless we wil be satisfied without heven , or spi som other waie to it , than ●he saints have found , we must praepare and look for , meet , and undergo , with hol● submission and christian chearfullnes , thank fullnes and joiful●nes , all and all manner of trials and tribulations . e. h. * meekness of spirit and behaviour is more according to chri●● than the most watchfull zele ; yet shold all never be quiet wh●● thei see the prince of peace's followers falling out one with ●●●other . e. h. notes for div a -e * that is by the whole trinity , not as the son is generated by the father . notes for div a -e as in the foresaid figure . * this word eternal when thus applyed is only to be understood à parte post , and not à parte ante , as the schoolmen distinguish , for so nothing is etern●l but the triune deity of the holy trinity . the wonders of the invisible world observations as well historical as theological upon the nature, the number and the operations of the devils : accompany'd with i. some accounts of the greievous [sic] molestations by daemons and witchcrafts ... and the trials of some eminent malefactors ... ii. some councils directing a due improvement of the terrible things lately done by the unusual and amazing range of evil spirits ... iii. some conjectures upon the great events likely to befall the world in general and new england in particular ... iv. a short narrative of a late outrage committed by a knot of witches in swedeland ... v. the devil discovered, in a brief discourse upon those temptations which are the more ordinary devices of the wicked one / by cotton mather. mather, cotton, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing m estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the wonders of the invisible world observations as well historical as theological upon the nature, the number and the operations of the devils : accompany'd with i. some accounts of the greievous [sic] molestations by daemons and witchcrafts ... and the trials of some eminent malefactors ... ii. some councils directing a due improvement of the terrible things lately done by the unusual and amazing range of evil spirits ... iii. some conjectures upon the great events likely to befall the world in general and new england in particular ... iv. a short narrative of a late outrage committed by a knot of witches in swedeland ... v. the devil discovered, in a brief discourse upon those temptations which are the more ordinary devices of the wicked one / by cotton mather. mather, cotton, - . [ ], p. printed and sold by benjamin harris, boston : . "published by special command of his excellency the governour of the province of the massachusetts-bay in new-england": verso of t.p. reproduction of original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -- new england. massachusetts -- history -- colonial period, ca. - . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion the wonders of the invisible world. observations as well historical as theological , upon the nature , the number , and the operations of the devils . accompany'd with , i. some accounts of the grievous molestations , by daemons and witchcrafts , which have lately annoy'd the countrey ; and the trials of some eminent malefactors executed upon occasion thereof : with several remarkable curiosities therein occurring . ii. some counsils , directing a due improvement of the terrible things , lately done , by the unusual & amazing range of evil spirits , in our neighbourhood : & the methods to prevent the wrongs which those evil angels may intend against all sorts of people among us ; especially in accusations of the innocent . iii. some conjectures upon the great . events , likely to befall , the world in general , and new-england in particular ; as also upon the advances of the time , when we shall see better dayes . iv a short narrative of a late outrage committed by a knot of witches in swedeland , very much resembling , and so far explaining , that under which our parts of america have laboured ! v. the devil discovered : in a brief discourse upon those temptations , which are the more ordinary devices , of the wicked one. by cotton mather . boston printed , and sold by benjamin harris , . published by the special command of his excellency , the governour of the province of the massachusetts-bay in new-england . the authors defence . 't is as i remember , the learned scribonius , who reports , that one of his acquaintance , devoutly making his prayers on the behalf of a person molested by evil spirits , received from those evil spirits an horrible blow over the face : and i may my self expect not few or small buffetings from evil spirits , for the endeavours wherewith i am now going to encounter them . i am far from insensible , that at this extraordinary time of the devils coming down in great wrath upon us , there are too many tongues and hearts thereby set on fire of hell ; that the various opinions about the witchcrafts which of later time have troubled us , are maintained by some with so much cloudy fury , as if they could never be sufficiently stated , unless written in the liquor wherewith witches use to write their covenants ; and that he who becomes an author at such a time , had need be , fenced with iron , and the stuff of a spear . the unaccountable frowardness , asperity , untreatableness , and inconsistency of many persons , every day gives a visible exposition of that passage , an evil spirit from the lord came upon saul ; and illustration of that story , there met him two possessed with devils , exceeding fierce , so that no man might pass by that way . to send abroad a book , among such readers , were a very unadvised thing if a man had not such reasons to give as i can bring , for such an undertaking . briefly , i hope it cannot be said , they are all so : no , i hope the body of this people , are yet in such a temper , as to be capable of applying their thoughts , to make a right use , of the stupendous and prodigious things that are happening among us : and because i was concern'd , when i saw that no abler hand emitted any essayes to engage the minds of this people in such holy , pious , fruitful improvements , as god would have to be made of his amazing dispensations now upon us , therefore it is that one of the least among the children of new-england , has here done , what is done . none , but , the father who sees in secret , knows the heart-breaking exercises , wherewith i have composed what is now going to be exposed ; lest i should in any one thing , miss of doing my designed service for his glory , and for his people ; but i am now somewhat comfortably assured of his favourable acceptance ; and , i will not fear ; what can , a satan do unto me ! having performed , something of what god required , in labouring to suit his words unto his works , at this day among us , and therewithal handled a theme that has been sometimes counted not unworthy the pen , even of a king , it will easily be perceived , that some subordinate ends have been considered in these endeavours . i have indeed set my self to countermine the whole plot of the devil , against new-england , in every branch of it , as far as one of my darkness , can comprehend such a work of darkness . i may add , that i have herein also aimed at the information and satisfaction of good men in another countrey , a thousand leagues off , where i have , it may be more , or however , more considerable , friends , than in my own ; and i do what i can to have that countrey , now , as well as alwayes , in the best terms with , my own. but while i am doing these things , i have been driven a little to do something likewise for my self ; i mean , by taking off the false reports and hard censures about my opinion in these matters , the parters portion , which my pursuit of peace , has procured me among the keen . my hitherto unvaried thoughts are here published ; and , i believe , they will be owned by most , of the ministers of god in these colonies : nor can amends be well made me , for the wrong done me , by other sorts of representations . in fine , for the dogmatical part of my discourse , i want no defence ; for the historical part of it , i have a very great one. the lievtenant governour of new-england , having perused it , has done me the honour of giving me a shield , under the umbrage whereof i now dare to walk abroad . reverend and dear sir , you very much gratify'd me , as well as put a kind respect upon me , when you put into my hands . your elaborate and most seasonable discourse , entituled , the wonders of the invisible world. and having now perused so fruitful and happy a composure , upon such a subject , at this juncture of time , and considering the place that i hold in the court of oyer and terminer , still labouring and proceeding in the trial of the persons accused and convicted for witchcraft , i find that i am more nearly and highly concerned than as a meer ordinary reader , to express my obligation and thankfulness to you , for so great pains ; and cannot but hold my self many ways bound , even to the utmost of what is proper for me , in my present publick capacity , to declare my singular approbation thereof . such is your design , most plainly expressed throughout the whole ; such your zeal for god ; your enmity to satan and his kingdom ; your faithfulness and compassion to this poor people ; such the vigour , but yet great temper of your spirit ; such your instruction and counsel ; your care of truth ; your wisdom and dexterity in allaying and moderating , that among us , which needs it ; such your clear discerning of divine providences and periods , now running on apace towards their glorious issues in the world ; and finally , such your good news of , the shortness of the devils time ; that all good men must needs desire the making of this your discourse , publick to the world ; and will greatly rejoyce that the spirit of the lord has thus enabled you to lift up a standard against the infernal enemy , that hath been coming in like a flood upon us . i do therefore make it my particular and earnest request unto you , that as soon as may be , you will commit the same unto the press accordingly . i am , your assured friend , william stoughton . i live by neighbours , that force me to produce these undeserved lines . but now , as when mr. wilson , beholding a great muster of souldiers , had it by a gentleman then present , said unto him , sir , i 'l tell you a great thing ; here is a mighty body of people ; and there is not seven of them all but what loves mr. wilson ; that gracious man presently & pleasantly reply'd , sir , i 'll tell you as good a thing as that ; here is a mighty body of people ; and there is not so much as one among them all , but mr. wilson loves him . somewhat so ; 't is possible that among , this body of people , there may be few , that love the writer of this book ; but , give me leave to boast so far , there is not one among all this body of people , whom this mather would not study to serve , as well as to love. with such a spirit of love , is the book now before us written ; i appeal to all this world ; and if this world , will deny me the right of acknowlèdging so much , i appeal to the other , that it is , not written with an evil spirit : for which cause , i shall not wonder if evil spirits , be exasperated by what is written , as the sadducees doubtless were with what was discoursed in the days of our saviour . i only demand the iustice , that others read it , with the same spirit wherewith i writ it . enchantments encountred . s . it was as long ago , as the year . that a faithful minister of the church of england , whose name was mr. edward symons , did in a sermon afterwards printed , thus express himselfe ; at new-england now the sun of comfort begins to appear , and the glorious day-star to show it self ; — sed venient annis saecula seris , there will come times , in after-ages when the clouds will over-shadow and darken the sky there . many now promise to themselves nothing but successive happiness there , which for a time through gods mercy they may enjoy ; and i pray god , they may a long time ; but in this world there is no happiness perpetual . an observation , or , i had almost said , an inspiration , very dismally now verify'd upon us ! it has been affirm'd by some who best knew new-england , that the world will do new-england a great piece , of injustice , if it acknowledge not a measure of religion , loyalty , honesty and industry , in the people there , beyond what is to be found with any other people for the number of them . when i did a few years ago , publish a book , which mentioned a few memorable witchcrafts , committed in this country ; the excellent ▪ baxter graced the second edition of that book , with a kind preface , wherein he sees cause to say , if any are scandalized , that new-england , a place of as serious piety , as any i can hear of , under heaven , should be troubled so much with witches , i think , t is no wonder : where will the devil show most malice , but where he is hated , and hateth most ; and i hope , the country will still deserve and answer , the charity so expressed by that reverend man of god! whosoever travels over this wilderness , will see it richly bespangled with evangelical churches , whose pastors are holy , able , & painful overseers of their flocks , lively preachers , and vertuous livers ; and such as in their several neighbourly associations , have had their meetings whereat ecclesiastical matters of common concernment are considered : churches , whose communicants have been seriously examined about their experiences of regeneration , as well as about their knowledge , and beleef and blameless conversation , before their admission to the sacred communion ; although others of less but hopeful attainments in christianity are not ordinarily deny'd baptism for themselves and theirs ; churches , which are shy of using any thing in the worship of god , for which they cannot see a warrant of god ; but with whom yet the names of congregational , presbyterian , episcopalian , or , antipaedobaptist , are swallowed up in that of , christian ; persons of all those perswasions being actually taken into our fellowship , when visible godliness has recommended them : churches , which usually do within themselves manage their own discipline , under the conduct of their elders ; but yet call in the help of synods upon emergencies , or aggrievances churches , lastly , wherein multitudes are growing ripe for heaven every day ; and as fast as these are taken off , others are daily rising up . and by the presence and power of the divine institutions thus mentained in the country , we are still so happy , that , i suppose , there is no land in the universe more free from the debauching , and the debasing vices of ungodliness . the body of the people are hitherto so disposed , that swearing , sabbath-breaking , whoring , drunkenness , and the like , do not make a gentleman , but a monster , or a goblin , in the vulgar estimation . all this notwithstanding , we must humbly confess to our god , that we are miserably degenerated from the first love , of our predecessors ; however we boast our selves a litile , when men would go to trample upon us , and we venture to say , whereinsoever any is bold ( we speak foolishly ) we are bold also . the first planters of these colonies were a chosen generation of men , who were first so pure , as to disrelish many things which they thought wanted reformation else where ; and yet withal so peaceable , that they embraced a voluntary exile in a squalid , horrid , american desart , rather than to live in contentions with their brethren . those good men imagined that they should leave their posterity , in a place , where they should never see the inroads of profanity , or superstition ; and a famous person returning hence could in a sermon before the parliament , profess , i have now been seven years in a country , where i never saw one man drunk , or heard one oath sworn , or beheld one beggar in the streets , all the while . such great persons as budaeus , and others , who mistook sir. thomas mores utopia , for a country really existent , and stirr'd up some divines charitably to undertake a voyage thither , might now have certainly found a truth in their mistake ; new-england was a true utopia . but alas , the children , and servants of those old planters , must needs afford many , degenerate plants , and there is now risen up a number of people , otherwise inclined than our ioshua's and the elders that out-lived them . those two things , our holy progenitors , and our happy advantages , make omissions of duty , and such spiritual disorders as the whole world abroad is overwhelmed with , to be as provoking in us , as the most flagitious wickednesses committed in other places ; and the ministers of god are accordingly severe in their testimonies . but in short , those interests of the gospel , which were the errand of our fathers into these ends of the earth , have been too much neglected and postponed , and the attainments of an hand-some education , have been too much undervalued , by multitudes , that have not fallen into exorbitancies of wickedness ; and some , especially of our young ones , when they have got abroad from under the restraints here laid upon them , have become extravagantly and abom●…nably vicious . hence t is , that the happiness of new-england , has been , but for a time , as it was foretold , and not for a long time , as ha's been desir'd for us . a variety of calamity ha's long follow'd this plantation ; and we have all the reason imaginable to ascribe it unto the rebuke of heaven upon us for our manifold apostasies ; we make no right use of our disasters , if we do not , remember whence we are fallen , and repent , and do the first works . but yet our afflictions may come under a further consideration with us : there is a further cause of our afflictions , whose due must be given him . s ii. the new-englanders , are a people of god settled in those , which were once the devils territories ; and it may easily be supposed that the devil was exceedingly disturbed , when he perceived such a people here accomplishing the promise of old made unto our blessed jesus , that he should have the utmost parts of she earth for his possession . there was not a greater uproar among the ephesians , when the gospel was first brought among them , then there was among , the powers of the air ( after whom those ephesians walked ) when first the silver trumpets of the gospel here made the ioyful sound . the devil thus irritated , immediately try'd all sorts of methods to overturn this poor plantation : and so much of the church , as was fled into this wilderness , immediately found , the serpent cast out of his mouth , a flood for the carrying of it away . i believe , that never were more satanical devices used for the unsetling of any people under the sun , than what have been employ'd for the extirpation of the vine which god has here planted , casting out the heathen , and preparing a room before it , and causing it to take deep root , and fill the land ; so that it sent its boughs unto the attlantic sea eastward , and its branches unto the connecticut river westward , and the hills were covered with the shadow thereof . but , all those attempts of hell , have hitherto been abortive , many an ebenezer has been erected unto the praise of god , by his poor people here ; and , having obtained help from god , we continue to this day . wherefore the devil is now making one attempt more upon us ; an attempt more difficult , more surprizing , more snarl'd with unintelligible circumstances than any that we have hitherto encountred ; an attempt , so critical , that if we get well through , we shall soon enjoy halcyon days with all the vultures of hell , trodden under our feet . he has wanted his inearnate legions , to persecute us , as the people of god , have in the other hemisphere been persecuted : he has therefore drawn forth his more spiritual ones to make an attacque upon us . we have been advised , by some credible christians yet alive , that a malefactor , accused of witchcraft as well as murder , and executed in this place more than forty years ago , did then give notice , of , an horrible plot against the country , by witchcraft , and a foundation of witchraft then laid , which if it were not seasonably discovered , would probably blow up , and pull down all the churches in the country . and we have now with horror seen the discovery of such a witchcraft ! an army of devils is horribly broke in , upon the place which is the center and after a sort , the first-born of our english settlements : and the houses of the good people there , are fill'd with the doleful shrieks of their children and servants , tormented by invisible hands , with tortures altogether preternatural . after the mischiefs there endeavoured , and since in part conquered , the terrible plague , of , evil angels , hath made its progress into some other places , where other persons have been in like manner diabolically handled . these our poor afflicted neighbours , quickly after they become infected and infested with these daemons , arrive to a capacity of discerning those which they conceive the shapes of their troublers ; and notwithstanding the great and just suspicion , that the daemons might impose the shapes of innocent persons in their spectral exhibitions upon the sufferers , ( which may perhaps prove no small part of the witch-plot in the issue ) yet many of the persons thus represented , being examined , several of them have been convicted of a very damnable witchcraft : yea , more than . one twenty have confessed , that they have signed unto a book , which the devil show'd them , and engaged in his hellish design of bewitching , and ruining our land. we know not , at least i know not , how far the delusions of satan may be interwoven into some circumstances of the confessions ; but one would think , all the rules of understanding humane affayrs are at an end , if after so many most voluntary harmonious confessions , made by intelligent persons of all ages , in sundry towns , at several times , we must not believe the main strokes wherein those confessuns all agree : especially when we have a thousand preternatural things every day before our eyes , wherein the confessors do acknowledge their concernment , and give demonstration of their being so concerned . if the devils now can strike the minds of men , with any poisons of so fine a composition and operation , that scores of innocent people shall unite , in confessions of a crime , which we see actually committed , it is a thing prodigious , beyond the wonders of the former ages , and it threatens no less than a sort of a dissolution upon the world. now , by these confessions 't is agreed , that the devil has made a dreadful knot of witches in the country , and by the help of witches has dreadfully encreased that knot : that these witches have driven a trade of commissioning their confederate spirits , to do all sorts of mischiefs to the neighbours , whereupon there have ensued such mischievous consequences upon the bodies , and estates of the neighbourhood , as could not otherwise be accounted for : yea , that at prodigious witch-meetings , the wretches have proceeded so far , as to concert and consult the methods of rooting out the christian religion from this country , and setting up instead of it , perhaps a more gross diabolism , than ever the world saw before . and yet it will be a thing little short of miracle , if in so spread a business , as this , the devil should not get in some of his juggles , to confound the discovery of all the rest . s. . doubtless , the thoughts of many will receive a great scandal against new-england , from the number of persons that have been accused , or suspected , for witchcraft , in this country : but it were easy to offer many things , that may answer and abate the scandal . if the holy god should any where permit the devils to hook two or three wicked scholars , into witchcraft , and then by their assistance to range with their poisonous insinuations , among ignorant , envious , discontented people , till they have cunningly decoy'd them into some sudden act , whereby the toyls of hell shall be perhaps inextricably cast over them : what country in the world , would not afford witches , numerous to a prodigy ? accordingly , the kingdoms of sweeden , denmark , s●…tland , yea , and england it self , as well as the province of new-england , have had their storms of witchcrafts breaking upon them , which have made most lamentable devastations : which also i wish , may be , the last . and it is not uneasy to be imagined , that god ha's not brought out all the witchcrafts in many other lands , with such a speedy , dreadful , destroying iealousy , as burns forth upon such high treasons committed here in , a land of uprightness : transgressors , may more quickly here , than else where become a prey to the vengeance of him , who ha's eyes like a flame of fire , and , who walks in the midst of the golden candlesticks . moreover , there are many parts of the world , who if they do upon this occasion insult over this people of god , need only to be told the story of what happened at loim , in the dutchy of gulic , where , a popish curate , having ineffectually try'd many charms , to eject the devil out of a damsel there possessed , he passionately bid the devil come out of her , into himself ; but the devil answered him , q●…id mihi opus est eum tentare , quem novissimo die , iure optimo sum possessurus ? that is , what need i meddle with one , whom i am sure to have and hold at the last day , as my own forever ! but besides all this , give me leave to add ; it is to be hoped , that among the persons represented by the spectres which now afflict our neighbours , there will be found some that never explicitly contracted with any of the evil angels . the witches have not only intimated , but some of them acknowledged , that they have plotted the representations of innocent persons , to cover and shelter themselyes in their witchcrafts ; now , altho' our good god has hitherto generally preserved us , from the abuse therein design'd by the devils for us , yet who of us can exactly state , how far our god may for our chastisement permit the devil to preceed in such an abuse ? it was the result of a discourse , lately held at a meeting of some very ●…ious , and learned , ministers among us , that the devils may sometimes have a permission to represent an innocent person , as tormenting such as are under diabolical molestations : but that such things are rare and extraordinary , especially , when such matters come before civil iudicature . the opinion expressed with so much caution and judgment , seems to be the prevailing sense of many others ; who are men eminently cautious and judicious ; and have both argument and history to countenance them in it . it is rare and extraordinary , for an honest naboth to have his life it self sworn away , by two children of belial , and yet no infringement hereby made on the rectoral righteousness of our eternal soveraign , whose iudgments are a great deep , and who gives none account of his matters . thus , although , the appearance of innocent persons , in spectral exhibitions afflicting the neighbourhood , be a thing rare and extraordinary ; yet who can be sure , that the great belial of hell must needs be es , and those bloody felons , be wholly left unprosecuted . the witchcraft is a business , that will not be sham'd , without plunging us into sore plagues and of long continuance . but then , we are to unite in such methods , for this deliverance , as may be unquestionably s●…fe ; lest , the latter end be worse then the beginning . and here , what i shall say ? i will venture to say , thus much ; that we are safe , when we make just as much use of all advice from the invisible world , as god sends it for . it is a safe principle , that when god almighty permits any spirits from the unseen regions , to visit us with surprising informations , there is then something to be enquired after ; we are then to enquire of one another , what cause there is for such things ? the peculiar government of god , over the unbodied intelligences , is a sufficient foundation for this principle . when there has been a murder committed , an apparition of the slain party accusing of any man , altho' such apparitions have oftener spoke true than false , is not enough to convict the man , as guilty of that murder ; but yet it is a sufficient occasion for magistrates to make a particular enquiry , whether such a man have afforded any ground for such an accusation . even so , a spectre , exactly resembling such or such a person , when the neighbourhood are tormented by such spectres , may reasonably make magistrates inquisitive , whether the person so represented have done or said any thing that may argue their confederacy with evil spirits ; altho' it may be defective enough in point of conviction ; especially at a time , when 't is possible , some over-powerful conjurer may have got the skill of thus exhibiting the shapes of all sorts of persons , on purpose to stop the prosecution of the wretch●…s whom due enquiries thus provoked , might have made obnoxious unto ●…ustice . quaere , whether if god would have us , to proceed any further than bare enquiry , upon what reports there may come against any man , from the world of spirits , he will not by his providence at the same time have brought into our hands , these more evident & sensible things , whereupon , a man is to be esteemed a criminal . but i will venture to say this further ; that it will be safe , to account the names as well as the lives of our neighbours , too considerable things to be brought under a iudicial process , until it be found by humane observations , that the peace of mankind , is thereby disturbed . we are humane creatures ; and we are safe while we say , they must be humane witnesses , who also have in the particular act of seeing , or hearing , which enables them to be witnesses , had no more than humane assistences , that are to turn the scale , when laws are to be executed . and , upon this head , i will further add ; a wise and a just magistrate , may so far give way to a common stream of dissatisfaction , as to forbear acting up to the heighth of his own perswasion , about , what may be judg'd convictive , of a crime , whose nature shall be so abstruse and obscure , as to raise much disputation . tho' he may not do what he should leave undone , yet he may leave undone something that else he could d●… , when the publick safety , makes an exigency . s . i was going to make one venture more ; that is , to offer some safe rules , for the finding out of the witches which are at this day our accursed troublers : but this were a venture too presumptuous and icarian for me to make . i leave that unto those excellent and judicious persons , with whom i am not worthy to be numbred : all that i shall do , shall be to lay before my readers , a brief synopsis of what has been written on that subject , by a triumvirate , of as eminent persons , as have ever handled it . i will begin with , an abstract of mr. perkin's way for the discovery of witches . i. there are presumptions , which do at least probably and conjecturally note one to be a witch . these , give occasion to examine , yet they are no sufficient causes of conviction . ii. if any man or woman , be notoriously defamed for a witch ; this yeelds a strong suspition . yet the iudge ought carefully to look , that the report be made by men of honesty and credit . iii. if a fellow witch , or magician , give testimony of any person to be a witch ; this indeed is not sufficient for condemnation ; but it is a fit presumption , to cause a strait examination . iv. if after cursing there follow death , or at least , some mischief : for witches are wont to practise their mischievous facts , by cursing and banning : this also is a sufficient matter of examination , tho' not of conviction . v. if after enmity , quarrelling , or thrèatening , a present mischief do's follow ; that also is a great presumption . vi. if the party suspected be the son or daughter , the man-servant or maid-servant , the familiar friend ; near neighbour , or old companion , of a known and convicted witch : this may be likewise a presumption : for witchcraft is an art , that may be learn'd , and convey'd from man to man. vii . some add this for a presumption ; if the party suspected be found to have the devils mark ; for it is commonly thought , when the devil makes his covenant with them , he alwayes leaves his mark behind them , whereby he knows them for his own : — a mark , whereof no evident reason , in nature can be given . viii . lastly , if the party examined be unconstant , or contrary to himself , in his deliberate answers , it argueth a guilty conscience , which stops the freedom of utteranee . and yet , there are causes of astonishment , which may befal the good , as well as the bad , ix . but then there is a conviction , discovering the witch ; which must proceed from just and sufficient proofs , and not from bare presumptions . x scratching of the suspected party , and recovery thereupon ; with several other such weak proofs ; as also , the fleeting of the suspected party , thrown upon the water ; these proofs are so far from being sufficient , that some of them , are after a sort , practices of witcheraft . xi . the testimony of some wizzard , tho' offering to show the witches face in a glass ; this i grant , may be a good presumption , to cause a strait examination ; but a sufficient proof of conviction , it cannot be . if the devil tell the grand-iury , that the person in question , is a witch , and offers withal , to confirm the same by oath , should the inquest receive his oath or accusation to condemn the man ? assuredly no. and yet , that is as much as the testimony of another wizzard , who only by the devils help , reveals the witch , xii . if a man being dangerously sick , and like to dy , upon suspicion , will take it on his death , that such an one hath bewitched him , it is an allegation of the same nature , which may move the iudge to examine the party , ; but it is of ●…o onement for conviction . xiii . among the sufficient means of conviction , the first is , the free and voluntary confession of the crime , made by the party suspected , and accused , after examination . i say not , that a bare confession is sufficient , but a confession after due examination , taken upon pregnant presumptions . what needs now more witness , or further enquiry ? xiv . there is a second sufficient conviction , by the testimony of two witnesses , of good and honest report avouching before the magistrate upon their own knowledge , these two things : either that the party accused , hath made a league with the devil , or hath done some known practices of witchcraft . and , all arguments that do necessarily prove either of these , being brought by two sufficient witnesses , are of force , fully to convince the party suspected . xv. if it can be proved that the party suspected , hath called upon the devil , or desired his help ; this is a pregnant proof of a league formerly made between them . xvi . if it can be proved , that the party hath entertained a familiar spirit , and had conference with it , in the likeness of some visible creatures : here is evidence of witchcraft . xvii . if the witnesses affirm upon outh , that the suspected person , hath done any action , or work , which necessarily infers a covenant made : as that he hath used enchantments ; divined of things before they come to pass , and that peremptorily ; raised tempests ; caused the form of a dead man to appear ; it proveth sufficiently that he or she is a witch . this is the substance of mr. perkins . take , next , the summ of mr gaules judgment , about the detection of witches . i some tokens for the trial of witches , are altogether unwarrantable . such are the old paganish sign , the witches long eyes ; the tradition , of the witches not weeping ; the casting of the witch into the water , with thumbs , and toes , ty'd across . and many more such marks , which if they are to know a witch by , certainly 't is no other witch , but the user of them . ii. there are some tokens for the trial of witches , more probable : and yet not so certain us to afford conviction . such are , strong and long suspicion : suspected ancestors : some appearance of fact : the corpse bleeding upon the witches touch : the testimony of the party bewitched : the supposed , witches unusual bodily marks ; the witches usual cursing and banning : the witches lewd and naughty kind of life . iii. some signs there are of a witch , more certain and infallible . as , firstly , declining of judicature , or fultring , faulty , unconstant , and contrary answers , upon judicial and deliberate examination . secondly , when upon due enquiry , into a persons faith and manners , there are found all or most of the causes , which produce witchcraft ; namely , god forsaking , satun invading , particular sins disposing , and lastly a compact compleating all . thirdly , the witches free confession , together with full evidence of the fact. confession without first , may be a meer delusion ; and fact without confession may be a meer accident . thly , the semblable gestures & actions of suspected witches , with the comparable expressions of affections , which in all witches have been observ'd and found very much alike . fifthly , the testimony of the party bewitched , whether pining or dying , together with the joint oaths of sufficient persons , that have seen certain prodigious pranks or feats , wrought by the party accused . iv. among the most unhappy circumstances , to convict a witch . one is , a maligning and oppugning , the word , work , and worship of god : and by any extraordinary sign seeking to seduce any from it . see deut. . , . math. . . act. : , . tim. . do but mark well the places ; & for this very property ( of thus opposing and perverting ) they are all there concluded arrant and absolute witches . v. it is not requisite , that so palpable evidence of conviction , should here come in , as in other more sensible matters . t is enough , if there be but so much circumstantial proof or evidence ; as the substance , matter , and nature of such an abstruse mystery of iniquity will well admit . [ i suppose he means , that whereas in other crimes , we look for more direct proofs , in this there is a greater use of consequential ones ] but i could heartily wish that the juries were empannelled of the most eminent physicians , lawyers , and divines , that a country could afford . in the mean time , t is not to be called a toleration , if witches escape , where conviction is wanting . to this purpose our gaule . i will transcribe a little from one author more . t is the judicious bernard of batcombe ; who in his guide to grand-iury men , after he ha's mentioned several things that are shrow'd presumptions of a witch , proceeds to such things as are the convictions of such an one . and he says , a witch , in league with the devil , is convicted by these evidences ; i. by a witches mark ; which is upon the baser sort of witches ; and this , by the devils either sucking or touching of them . tertullian says , it is the devils custome to mark his . and note , that this mark is insensible , and being prick'd , it will not bleed . sometimes , it s like a teate ; sometimes but a blewish spot : sometimes a red one ; and sometimes the flesh sunk : but the witches do sometimes cover them . ii. by the witches words . as when they have been heard calling on , speaking to , or talking of , their familiars ; or , when they have been heard telling of hurt they have done to man or beast : or when they have been heard threatning of such hurt ; or if they have been heard relating their transportations . iii. by the witches deeds . as when they have been seen with their spirits , or seen secretly feeding any of their imps. or , when there can be found their pictures , poppets , and other hellish compositions . iv. by the witches extasies : with the delight whereof , witches are so taken , that they will hardly conceal the same : or , however at some time or other , they may be found in them . v. by one or more fellow-witches , confessing their own witchcraft , & bearing witness against others ; if they can make good the truth of their witness , and give sufficient proof of it . as , that they have seen them with their spirits ; or , that they have received spirits from them ; or , that they can tell , when they used witchery-tricks to do harm ; or , that they told them what harm they had done ; or that they can show the mark upon them ; or , that they have been together in their meetings ; and such like . vi. by some witness of god himself , happening upon the execrable curses of witches upon themselves , praving of god to show some token , if they be guilty . vii . by the witches own confession , of giving their souls to the devil . it is no rare thing , for witches to confess . they are considerable things , which i have thus recited ; and yet it must be with open eyes , kept upon open rules , that we are to follow these things . s. . but iuries are not the only instruments to be imploy'd in such a work ; all christians are to be concerned with daily and servent prayers , for the assisting of it . in the days of athanasius , the devils were found unable to stand before , that prayer , however then used perhaps with too much of ceremony , let god arise , let his enemies be scattered , let them also that hate him , flee before him. o that instead of letting our hearts rise against one another , our prayers might rise unto an high pitch of importunity , for such a rising of the lord ! especially , let them that are suffering by witchcraft , be sure to stay and pray , and beseech the lord thrice , even as much as ever they can , before they complain of any neighbour for afflicting them . let them also that are accused of witchcraft , set themselves to fast and pray , and so shake off the daemons that would like v●…per's fasten upon them ; and get the waters of iealousie made profitable to them . and now , o thou hope of , new-england , and the saviour thereof in the time of trouble ; do thou look mercifully down upon us , & rescue us , out of the trouble which 〈◊〉 this time do's threaten to swallow us up . let sat●…n be shortly bruised under our feet , and let the ●…nted v●…ssals of satan which have traiterously brought him in upon us , be gloriously conquered , by thy powerful and gracious presence in the midst of us . abhor us not , o god , but cleanse us , but h●…l us , but save us , for the sake of thy glory , enwrapped in our salvations . by thy spirit , lift up a standard against our infernal adversaries ; let us quickly find thee making of us glad , according to the days wherein we have been afflicted . accept of all our endeavours to glorify thee , in the fires that are upon us ; and among the re●… ; let these ●…hy poor and we●…k essays , composed with what tears , what cares , what prayers , th●… only knowest , n●…t w●…nt the acceptance of the lord. amen . always yoked up , from this piece of mischief ? the best man that ever lived has been called a witch : and why may not this too usual and unhappy symptom of , a witch , even a spectral representation , befall a person that shall be none of the worst ? is it not possible ? the laplanders will tell us 't is possible : for persons to be unwittingly attended with officious daemons , bequeathed unto them , and impos'd upon them , by relations that have been witches . quaere , also , whether at a time , when the devils with his witches are engag'd in an actual war upon a people , some certain steps of ours , in such a war , may not be follow'd with our appearing so and so for a while among them in the visions of our afflicted forlorns ! and , who can certainly say , what other degrees , & methods of sinning , besides that of a diabolical compact , may give the devils advantage , to act in the shape of them that have miscarried ? besides what may happen for a while , to try the patience of the virtuous . may not some that have been ready upon feeble grounds uncharitably to censure and reproach other people , be punished for it by spectres for a while exposing them to censure and reproach ? and furthermore , i pray , that it may be considered , whether a world of magical tricks often used in the world , may not insensibly oblige devils to wait upon the superstitious users of them . a witty writer against sadducism , has this observation , that persons , who never made any express contract with apostate spirits , yet may act strange things by diabolick aids , which they procure by the use of those wicked forms and arts , that the devil first imparted unto his confederates . and he adds , we know not , but the laws of the dark kingdom , may enjoyn a particular attendence upon all those that practise their mysteries , whether they know them to be theirs or no. some of them that have been cry'd out upon , as employing evil spirits to hurt our land , have been known to be most bloody fortune-tellers ; and some of them have confessed , that when they told fortunes , they would pretend the rules of chiromancy and the like ignorant sciences , but indeed , they had no rule ( they said ) but this , the things were then darted into their minds . darted ! ye wretches ; by whom , i pray . surely , by none but the devils ; who , tho' perhaps they did not exactly foreknow all the thus predicted contingencies ; yet having once foretold them , they stood bound in honour now , to use their interest , which alas , in this world , is very great , for the accomplishment of their own predictions . there are others , that have used most wicked sorceries to gratify their unlawful curiosities , or to prevent inconveniencies in man and beast ; sorceries ; which i will not name , lest i should by naming , teach them . now , some devil is overmore invited into the service of the person that shall practise these witchcrafts ; and if they have gone on impenitently in these communions with any devil , the devil may perhaps become at last a familiar to them , and so assume their livery , that they cannot shake him off in any way , but that one , which i would most heartily prescribe unto them , namely , that of a deep and long repentance . should these impieties , have been committed in such a place as new-england , for my part i should not wonder , if when devils are exposing the gres●…er witches among us , god permit them , to bring in these les●…er ones with the rest , for their perpetual humiliation . in the issue therefore , may it not be found , that new-england is not so stock'd with rattle snakes , as was imagined ? s . but i do not believe , that the progress of witchcraft among us , is all the plot , which the devil is managing in the witchcraft now upon us . it is judg'd , that the devil rais'd the storm , whereof we read in the eighth chapter of matthew , on purpose to oversett the little . vessel , wherein the disciples of our lord , were embarqued with him. and it may be fear'd , that in the horrible tempest , which is now upon ourselves , the design of the devil is to sink that happy settlement of government , wherewith almighty , god , has graciously enclined their majesties to favour us . we are blessed with a governour , than whom no man can be more willing to serve their majesties or this their province : he is continually venturing his all to do it : and were not the interests of his prince , dearer to him , than his own , he could not but soon be weary of the helm , whereat he sits . we are under the influence of a lievtenant governour , who not only by being admirably accomplished both with natural and acquired endowments , is fitted for the service of their. majesties , but also with an unspotted fidelity , applys himself to that service . our councellours , are some of our most eminent persons , and as loyal subjects to the crown , as hearty lovers of their countrey . our constitution also is attended with singular priviledges ; all which things are by the devil exceedingly envy'd unto us . and the devil will doubtless take this occasion , for the raising of such complaints and clamours , as may be of pernicious consequence , unto some part of our present settlement , if he can so far impose . but that which most of all threatens us , in our present circumstances , is the misunderstanding , and so the animosity , whereinto the witchcraft now raging , has enchanted us . the embroiling , first , of our spirits , and then of our affayrs , is evidently , as considerable a branch of the hellish intreague , which now vexes us , as any one thing whatever . the devil has made us like a troubled sea ; and the more and mud , begins now also to heave up apace . even , good and wise men , suffer themselves to fall into their paroxysms ; and the shake which the devil is now giving us , fetches up the dirt which before lay still , at the bottom of our sinful hearts . if we allow the mad dogs of hell to poison us by biting us , we shall imagine that we see nothing but such things about us , and like such things fly upon all that we see . were it not for what is in us , for my part , i should not fear a thousand legions of devils ; 't is by our quarrels that we spoil our prayers ; and if our humble , zealous , and united , prayers , are once hindred , alas , the philistines of hell have cut our locks for us ; they will then blind us , mock us , ruine us . in truth , i cannot altogether blame it , if people are a little transported , when they conceive all the secular interests of themselves and their families , at the stake ; and yet , at the sight of these heart-burnings , i cannot forbear the exclamation of the sweet-spirited austin , in his pacificatory epistle , to ierom on his contest with ruffin , o miserd et miser and a conditio ! o condition , truly miserable ! but what shall be done to cure these distractions ? it is wonderfully necessary , that some healing attempts , be made at this time ; and i must needs confess , if i may speak so much , like a nazianzen , i am so desirous of a share in them , that if , being thrown over-board , were needful to allay the storm , i should think , dying , a trifle to be undergone , for so great a blessedness . s . i would most importunately in the first place , entreat every man to maintain an holy jealousy over his own soul , at this time , and think , may not the devil make me , tho' ignorantly , & unwillingly , to be an instrument of doing something that he would have to be done ? for my part i freely own my suspicion , lest something of enchantment , have reach'd more persons and spirits among us , then we are well aware of . but then , let us more generally agree to maintain a kind opinion , one of another . that charity without which , even our giving our bodies to be burned , would profit nothing , uses to proceed by this rule , it is kind , it is not easily provoked , it is thinks no evil , it believes all things , hopes all things . but if we disregard this rule , of charity , we shall indeed give our body politic to be burned . i have heard it affirmed , that in the late great flood upon convecticut , those creatures which could not but have quarrelled at another time , yet now being driven together , very agreeably stood by one another . i am sure we shall be worse than bruitish , if we fly upon one another , at a time when the floods of belial make us afraid . on the one side , [ alas , my pen , must thou write the word , side , in the business ? ] there are very worthy men , who having been call'd by god , when and where this witchcraft , first appeared upon the stage , to encounter it , are earnestly desirous to have it sifted unto the bottom of it . and , i pray , which of us all , that should live under the continual impressions , of the tortures , outcries , and havocks , which devils confessedly commissioned by witches , make among their distressed neighbours , would not have a biass that way , beyond other men ? persons this way disposed , have been men eminent for wisdome and vertue , and men acted by a noble principle of conscience : had not conscience of duty to god , prevailed above other considerations with them , they would not for all they are worth in the world , have meddled in this thorny business , have there been any disputed methods used , in discovering the works of darkness ? it may be none , but what have had great precedents in other parts of the world : which may , tho' not altogether iustify , yet much alleviate a mistake in us , if there should happen to be found any such mistake , in so dark a matter . they have done , what they have done , with multiply'd addresses to god , for his guidance , and have not been insensible how much they have exposed themselves in what they have done . yea , they would gladly contrive , and receive , an expedient , how the shedding of blood , might be spared , by the recovery of witches , not gone beyond the reach of pardon and after all , they invite all good men , in terms to this purpose , being amazed , at the number , and quality of those accused , of late , we do not know , but satan , by his wiles , may have enwrapped some innocent persons , and therefore should earnestly and humbly desire , the most critical enquiry upon the place , to find out the fallacy ; that there may be none of the servants of the lord , with the worshippers of baal . i may also add , that whereas , if once a witch do ingenuously confess among us , no more spectres do in their shapes after this , trouble the vicinage ; if any guilty creatures will accordingly to so good purpose confess their crime to any minister of god , and get out of the snare of the devil , as no minister will discover such a conscientious confession , so i believe none in the authority , will press him to discover it ; but rejoyce in , a soul sav'd from death ▪ on the other side [ if i must again use the word , side , which yet i hope , to live , to blot out ] there are very worthy men , who are not a little dissatisfy'd at the proceedings in the prosecution of this witchcraft . and why ? not because they would have any such abominable thing defended from the strokes of impartial justice . no , those reverend persons who gave in this advice unto the honourable council , that presumptions , whereupon persons may be committed , and much more convictions , whereupon persons may be condemned , as guilty of witchcrafts , ought certainly to be more considerable , than barely the accused persons being represented by a spectre , unto the afflicted ; nor are alterations made in the sufferers , by a look or touch of the accused , to be esteemed an infallible evidence of guilt ; but frequently liable to be abused by the devils legerdemains : i say , those very men of god , most conscientiously subjoined this article , to that advice , — nevertheless , we cannot but humbly recommend unto the government , the speedy and vigorous prosecution of such , as have rendred themselves obnoxious ; aceording to the best directions given in the laws of god , and the wholsome statutes of the english nation , for the detection of witchcraft . only , t is a most commendable cautiousness , in those gracious men , to be very shye lest the devil get so far into our faith , as that for the sake of many truths which we find he tells us , we come at length , to believe any lies , wherewith he may abuse us : whereupon , what a desolation of names would soon ensue , besides a thousand other pernicious consequences ? and lest there should be any such principles taken up , as when put into practice must unavoidably cause the righteous to perish with the wicked ; or procure the bloodshed of any persons , like the gibeonites , whom some learned men suppose to be under a false notion of witches , by saul exterminated . they would have all due steps taken for the extinction of witches ; but they would fain have them to be sure ones : nor is it from any thing , but the real and hearty goodness of such men , that they are loth to surmise ill of other men , till there be the fullest evidence , for the surmises . as for the honourable iudges , that have been hitherto in the commission , they are above my consideration : wherefore , i will only say thus much of them , that such of them as i have the honour of a personal acquaintance with , are men of an excellent spirit ; and as at first they went about the work for which they were commission'd , with a very great aversion , so they have still been under heart-breaking sollicitudes , how they might therein best serve , both god and man. in fine , have there been faults on any side fallen into ? surely , they have at worst been but the faults of a well-meaning ignorance . on every side then , why should not we endeavour with amicable correspondencies , to help one another out of the snares , wherein the devil would involve us ? to wrangle the devil , out of the country , will be truly a new experiment ! alas , we are not aware of the devil , if we do not think , that he aims at enflaming us one against another ; & shall we suffer our selves to be devil-ridden ? or , by any unadviseableness , contribute unto the widening of our breaches ? to say no more , there is a published and a credible relation , which affirms , that very lately , in a part of england , where some of the neighbourhood were quarrelling , a raven , from the top of a tree very articulately and unaccountably cry'd out , read the third to the colossians , and the fifteenth ! were i my self to chuse what sort of bird i would be transformed into , i would say , o that i had wings like a dove ! nevertheless , i will for once do the office , which as it seems , heaven sent that raven upon ; even to beg , that the peace of god may rule in our hearts . s 't is necessary that we unite in every thing : but there are especially two things wherein our union must carry us along together . we are to unite in our endeavours to deliver our distressed neighbours , from the horrible annoyances and molestations with which a dreadful witchcraft is now persecuting of them . to have an hand in any thing , that may stifle or obstruct a regular detection of that witchcraft , is what we may well with an holy fear , avoid . their majesties good subjects , must not every day be torn to pieces , by horrid witch - a discourse : on the wonders of the invisible world. uttered ( in part ) on aug. . . ecclesiastical history has reported it unto us , that a renowned martyr at the stake , seeing the book of the revelation thrown by his no less profane than bloody persecutors , to be burn'd in the same fire with himself , he cry'd out , o beata apocalypsis ; quam bene mecum agitur , qui tecum comburar ! blessed revelation ! said he ; how blessed am i in this fire , while i have thee to bear me company . as for our selves this day , 't is a fire of sore affliction and confusion , wherein we are embroiled ; but it is no inconsiderable advantage unto us , that we have the company of this glorious and sacred book , the revelation , to assist us in our exercises . from that book , there is one text , which i would single out , at this time , to lay before you ; 't is that in rev. xii . . wo to the inhabiters of the earth , and of the sea ; for the devil is come down unto you , having great wrath ; because he knoweth , that he hath but a short time . the text is like the cloudy and fiery pillar , vouchsafed unto israel , in the wilderness of old ; there is a very dark side of it , in the intimation , that , the devil is come down having great wrath ; but it has also a bright side , when it assures us , that , he has but a short tim●… ; unto the contemplation of both , i do this day invite you . we have in our hands a letter from our ascended lord in heaven , to advise us of his being still alive , and of his purpose e're long , to give us a visit , wherein we shall see our living redeemer , stand at the latter day upon the earth . 't is the last advice that we have had from heaven , for now sixteen hundred years ; and the scope of it , is , to represent how the lord jesus christ , having begun to set up his kingdom in the world , by the preaching of the gospel , he would from time to time utterly break to pieces all powers that should make head against it , until ; the kingdomes of this world are become the kingdomes of our lord , and of his christ , and he shall reign for ever and ever . 't is a commentary on what had been written by daniel , about , the fourth monarchy ; with some touches upon , the fifth ; wherein , the greatness of the kingdom under the whole heaven , shall be given to the people of the saints of the most high : and altho' it have , as 't is expressed by one of the ancients , tot sacramenta , quot verba , a mystery in every syllable , yet it is not altogether to be neglected with such a despair , as that , i cannot read , for the book is sealed : it is a revelation , and a singular , and notable blessing is pronounc'd upon them that humbly study it . the divine oracles , have with a most admirable artifice and carefulness , drawn , as the very pious beverley , has laboriously evinced , an exact line of time , from the first sabbath at the creation of the world , unto the great sabbatism at the restitution of all things . in that famous line of time , from the decree for the restoring of ierusalem , after the babylonish captivity , there seem to remain a matter of two thousand and three hundred years , unto that new ierusalem , whereto the church is to be advanced , when the mystical babylon shall be fallen . at the resurrection of our lord , there were seventeen or eighteen hundred of those years , yet upon the line , to run unto , the rest which remains for the people of god ; and this remnant in the line of time , is here in our apocalypse , variously embossed , adorned , and signalized with such distinguished events , if we mind them , will help us escape that censure , can ye not discern the signs of the times ? the apostle iohn , for the view of these things , had laid before him , as i conceive , a book , with leaves , or folds ; which v●…lumn was written both on the backside , & on the inside , & roll'd up in a cylindriacal form , under seven labels , fastned with so many seals . the first seal being opened , and the first label removed , under the first label the apostle saw what he saw , of a first rider pourtray'd , and so on , till the last seal was broken up ; each of the sculptures being enlarged with agreeable visions and voices , to illustrate it . the book being now unrolled , there were trumpets , with wonderful concomitants , exhibited successively on the expanding backside of it . whereupon the book was eaten , as it were to be hidden , from interpretations ; till afterwards , in the inside of it , the kingdom of antichrist came to be exposed . thus , the judgments of god on the roman empire , first unto the downfal of paganism , and then , unto the downfal of popery , which is but revived paganism , are in these displayes with lively colours and features made sensible unto us . accordingly , in the twelfth chapter of this book , we have an august preface , to the description of that horrid kingdom , which our lord christ refused , but antichrist accepted , from the devils hands ; a kingdom , which for twelve hundred and sixty years together , was to be a continual oppression upon the people of god , and opposition unto his interests ; until the arrival of that illustrious day , wherein , the kingdom shall be the lords , and he shall be governour among the nations . the chapter is ( as an excellent person calls it ) an extravasated account , of the circumstances , which befel the primitive church , during the first four of five hundred years of christianity : it shows us the face of the church , first in rome heathenish , and then in rome converted , before the man of sin was yet come to mans estate . our text contains the acclamations made upon the most glorious revolution that ever yet happened upon the roman empire ; namely , that wherein the travailing church brought forth a christian emperour . this was a most eminent victory over the devil , and resemblance of the state , wherein the world , ere long shall see , the kingdom of our god , and the power of his christ. it is here noted . first , as a matter of triumph . 't is said , rejoice , ye heavens , and ye that dwell in them . the saints in both worlds , took the comfort of this revolution ; the devout ones that had out-lived the late persecutions , were filled with transporting joyes , when they saw the christian become the imperial religion , and when they saw good men come to give law unto the rest of mankind ; the deceas'd ones also , whose blood had been sacrificed in the ten persecutions , doubtless made the light regions to ring with hallelujahs unto god , when there were brought unto them , the tidings of the advances now given to the christian religion , for which they had suffered martyrdom . secondly , as a matter of horror . 't is said , wo to the inhabiters of the earth and of the sea. the earth still means the false church , the sea means the wide world , in prophetical phrasaeology . there was yet left a vast party of men that were enemies to the christian religion , in the power of it ; a vast party left for the devil to work upon : unto these is , a wo denounced ; and why so ? 't is added , for the devil is come down unto you , having great wrath , because he knows , that he has but a short time . these were it seems to have some desperate and peculiar attempts of the devil , made upon them . in the mean time , we may entertain this for our doctrine . great wo proceeds from the great wrath , with which the devil , towards the end of his time , will make a descent upon a miserable world. i have now published a most awful and solemn warning for our selves at this day ; which has four propositions , comprehended in it . proposition i. that there is a devil , is a thing doubted by none but such as are under the influence of the devil . for any to deny the being of a devil must be from an ignorance or profaneness , worse than diabolical . a devil ! what is that ? we have a definition of the monster , in eph. . . a spiritual wickedness , that is , a wicked spirit . a devil is a fall●…n angel , an angel fallen from the fear and love of god , and from all celestial glories ; but fallen to all manner of wretchedness and cursedness . he was once in that order of heavenly creatures , which god in the beginning made ministring spirits , for his own peculiar service and honour , in the management of the universe ; but we may now write that epitaph upon him , how art thou fall●…n from heaven ! thou hast said in thine heart , i will exalt my thr●…ne above the stars of god ; but thou art brought down to hell ! a devil is a spiritual and a rational substance , by his apostasy from god , inclined unto all that is vicious , and for that apostasy confin'd unto the atmosphere of this earth ; in chains under darkness , unto the iudgment of the great day . this is a devil ; and the experience of mankind as well as the testimony of scriptu●…e , does abundantly prove the existence of such a devil . about this devil , there are many things , whereof we may reasonably and profitably be inqusitive ; such things , i mean , as are in our bibles reveal'd unto us ; according to which if we do not speak , on so dark a subject , but according to our own uncertain , and perhaps humoursome conjectures , there is no light in us . i will carry you with me , but unto one paragraph of the bible , to be informed of three things , relating to the devil ; 't is the story of the gadaren energumen , in the fifth chapter of mark. first , then ; 't is to be granted ; the devils are so many , that some thousands , can sometimes at once apply themselves to vex one child of man. it is said , in marc. . . he that was possessed with the devil , had the legion . dreadful to be spoken ! a legion consisted of twelve thousand five hundred people : and we see that in one man or two , so many devils can be spared for a garrison . as the prophet cry'd out , multitudes , multitudes , in the valley of decision ! so i say , there are multi●…udes , multitudes , in the valley of destruction , where the devils are ! when we speak of , the devil , 't is , a name of multitude ; it means not one individual devil , so potent and scient , as perhaps a man chee would imagine ; but it means a kind , which a multitude belongs unto . alas , the devils , they swarm about us , like the frogs of egypt , in the most retired of our chambers are we at our boards ? there will be devils to tempt us unto sensuality : are we in our beds ? there will be devils to tempt us unto carnality ; are we in our shops ? there will be devils to tempt us unto dishonesty . yea , tho' we get into the church of god , there will be devils to haunt us in the very temple it self , and there tempt us to manifold misbehaviours . i am verily perswaded , that there are very few humane affayrs , whereinto some devils are not insinuated ; there is not so much as a iourney intended , but satan will have an hand in hindering or furthering of it . secondly , 't is to be supposed , that there is a sort of arbitrary , even military government , among the devils . this is intimated , when in mar. . . the unclean spirit said , my name is legion : they are under such a discipline as legions use to be . hence we read about , the prince of the power of the air : our air has a power ! or an army , of devils in the high plac●…s of it ; and these devils have a prince over them , who is , king over the children of pride . 't is probable , that the devil , who was the ring-leader of that mutinous and rebellious crew , which first shook off the authority of god , is now the general of those hellish armies ; our lord , that conquer'd him , has told us the name of him ; 't is belzebub ; 't is he that is , the devil , and the rest are , his angels , or his souldiers . think on , vast regiments , of cruel , and bloody french dragoons , with an intendant over them , over-running a pillaged neighbourhood , and you will think a little , what the constitution among the devils is . thirdly , t is to be supposed , that some divels are more peculiarly commission'd , and perhaps qualify'd , for some countreys , while others are for others . this is intimated , when in mar. . . the devils besought our lord , much , that he would not send them away out of the countrey . why was that ? but in all probability , because these divels were more able , to , do the works of the divel , in such a countrey , than in another . it is not likely that every divel do's know every language ; or that every divel can do every mischief . t is possible that the experience , or , if i may call it so , the education , of all divels , is not alike , and that there may be some difference in their abilities . if one might make an inference from what the divels do , to what they are , one cannot forbear dreaming , that there are degrees of divels . who can allow that such tri●…ing daemons , as that of mascon , or those that once infested our new berry , are of so much grandeur , as those daemons , whose games are mighty kingdomes ? yea , t is certain , that all divels do not make a like figure , in the invisible world. nor do's it look agreeably , that the daemons , which were the familiars of such a man as the old apoll●…nius , differ not from those baser goblins that chuse to nest in the filthy and loathsome rags , of a beastly sorceress . accordingly , why may not some divels , be more accomplished for what is to be done in such and such places : when others must be detachd for other terri●…ories ? each divel as he sees his advantage , cries out , let me be in this countrey , rather than another . but enough , if not too much , o●… these things . proposition ii. there is a divellish wrath against mankind , with which the divel is , for gods sake inspired . the divel is himself broiling under the intollerable and interminable wrath of god ; and a fiery wrath at god , is that with which the divel is for that cause enflamed . methinks i see the posture of the divels in isa. . . they fret themselves , and curse their god , and look upward . the first and chief wrath of the divel , is at the almighty god himself ; he knows , the god that made him , will not have mercy on him , and the god that formed him , will shew him no favour ; and so he can have no kindness for that god , who has no mercy , nor favour for him . hence t is , that he cannot bear the name of god should be acknowledged in the world ; every acknowledgment paid unto god , is a fresh drop of burning brimstone falling upon the divel ; he do's make his insolent , tho' impotent batteries , even upon the throne of god himsel●… : and soolishly affects to have hims●…lf exalted unto that glorious high throne , by all people , as he sometimes is , by ex●…rcable witches . this ho●…ible dragon do's not only wi●…h 〈◊〉 , tayl st●…ike at the stars of god , but at the god 〈◊〉 , wh●… made the stars , being desirous to 〈◊〉 them all . god and the divel are swo●…n enemi●…s to each other ; the terms between them , are those , in zech. . . my soul 〈◊〉 them , and their soul also abb●…rred me . and from this furious wrath , or displeasure and prejudice at god , proceeds the divels wrath at us , the poor children of men. our doing the service of god , is one thing that exposes us to the wrath of the divel . we are the high-priests of the world ; when all creatures are call'd upon , praise ye the lord , they bring to us those demanded praises of god , saying , do you offer them for us . hence 't is , that the divel has a a quarrel with us , as he had with the high-priest in the vision of old. our bearing the image of god , is another thing that brings the wrath of the divel upon us . as a tygre , thro' his hatred at a man , will tear the very picture of him , if it come in his way ; such a tygre the devil is ; because god said of old , let us make man in our image , the devil is ever saying , let us p●…ll this man to pieces . but the envious pride of the devil , is one thing more that gives an edge unto his furious wrath against us . the apostle has given us an hint , as if pride had been the condemnation of the devil . 't is not unlikely , that the devils affectation to be above that condition which he might learn that mankind was to be preferr'd unto , might be the occasion of his taking up arms against the immortal king. however , the devil now sees man lying in the bosome of god , but himself damned in the bottom of hell ; and this enrages him exceedingly ; o , says he , i cannot bear it , that man should not be as miserable as myself . proposition iii. the devil , in the prosecution , & for the execution , of his wrath upon them , often getts a liberty to make a descent upon the children of men . when the devil does hurt unto us , he comes down unto us ; for the randezvouze of the infernal troops , is indeed in the supernal parts of our air. but as t is said , a. sparrow of the air does not fall down without the will of god ; so i may say , not a devil in the air , can come down without the leave of god. of this we have a famous instance in that arabian prince , of whom the devil was unable so much as to touch any thing , till the most high god gave him a permission , to go down . the divel stands with all the instruments of death , aiming at us , and begging of the lord , as that king ask'd for the hood-winck'd syrians of old , shall i smite 'em , shall i smite ' em ? he cannot strike a blow , till the lord say , go down and smite , but sometimes he does obtain from the high possessor of heaven and earth , a license for the doing of it . the divel sometimes does make most rueful havock among us ; but still we may say to him , as our lord said unto a great servant of his , thou couldest have no power against me , except it were given thee from above . the divel is called in pet . . . your adversary . t is a law-term ; and it notes , an adversary at law. the divel cannot come at us , except in some sence according to law ; but sometimes he does procure sad things to be inflicted , according to that law of the eternal king , upon us . the divel first goes up as an accuser against us : he is therefore styled the accuser ; and it is on this account , that his proper name , does belong unto him . there is a court somewhere kept ; a court of spirits , where the divel enters all sorts of complaints against us all ; he charges us with manifold sins against the lord our god : there he loads us with heavy imputations , of hypocrisy , iniquity , disobedience ; where upon he u●…ges , lord , let 'em now have the death , which is their wages , paid unto ' em ! if our advocate in the heavens do not now take off his libels , the devil then with a concession of god , comes down , as a destroyer upon us . having first been an attorney , to bespeak that the judgments of heaven may be ordered for us , he then also pleads that he may be the executioner of those judgments ; and the god of heaven sometimes after a sort signs a warrant , for this destroying angel , to do what has bin desired to be done for the destroying of men . but such a permission from god , for the divel to come down , and break in upon mankind , oftentimes must be accompanyed with a commission from some wretches of mankind it 〈◊〉 . every man is , as 't is hinted in gen. . his brothers kee●…per . we are to keep one another from the 〈◊〉 of the divel , by mutual and cordi●…l wi●…hes of prosperity to one another . when ungodly people , give their consents in witchcrafts diabolically performed , for the divell to annoy their neighbours , he ●…nds a breach made in the hedge about us , whereat he rushes in upon us , with g●…ievous molestations . yea , when impious people , that never saw the divel , do but utter their curses against their neighbours , those are so many watch words whereby the ma●…ives of hell are animated presently to fall upon us . ' ti●… thus , that the devil gets leave to worry us . proposition iv. most horrible woes come to be inflicted upon mankind , when the divel do's in great wrath , make a descent upon them . the divel , is a do-evil , and wholly set upon mischief . when our lord once was going to muzzel him , that he might not mischief others , he cry'd out , art thou come to 〈◊〉 me ? he is , it seems , himself tormented , if he be but restrained from the tormenting of men. if upon the sounding of the three last apocalyptical angels , it was an outcry made in heaven , wo , wo , wo , to the inhabitants of the earth by reason of the voice of the trumpet . i am sure , a descent made by the angel of death , would give cause for the like exclamation : wo to the world , by reason of the wrath of the divel ! what a woful plight , mankind would by the descent of the divel , be brought into , may be gathered from the woful pains , and wounds , and hideous desolations , which the divel b●…ings upon them , of whom he has with a bodily possession made a siezure . you may both in sacred and profane history , read many a direful account of the woes , which they , that are possessed by the divel , do undergo : and from thence conclude , what must the children of men , hope from such a divel ! moreover the tyrannical ceremonies , whereto the divel uses to subjugate such vvoful nations or orders of men , as are more entirely under his dominion , do declare what vvoful work , the divel would make where he comes . the very devotions of those forlorn pagans , to whom the divel is a leader , are most bloody penances : and what vvoes indeed must we expect from such a divel of a m●…loch , as relishes no sacrifices like those of humane heart-blood , and unto whom there is no musick like the bitter , dying , doleful groans , ejulated by the roasting children of men . furthermore , the servile , abject , needy circumstances wherein the devil keeps the slaves , that are under his more sensible vassallage , do suggest unto us , how woful the devil would render all of our lives . we that live in a province , which affords unto us , all that may be necessary or comfortable for us , found the province fill'd with vast herds of salvages , that never saw so much as a knife , or a nail , or a board , or a grain of salt , in all their dayes . no better would the devil have the world provided for ! nor should we , or any else , have one convenient thing about us ; but be as indigent as usually our most ragged vvitches are ; if the devils malice were not over-ruled by a compassionate god , who preserves man and beast . hence t is , that the devil , even like a dragon , keeping a guard upon such fruits as would refresh a languishing world , has hindred mankind for many ages , from hitting upon those useful inventions , which yet were so obvious and facil , that it is every bodies wonder , they were no sooner hit upon . the bemisted world , must jog on for thousands of years , without the knowledge of the loadstone , till a neapolitan stumbled upon it , about three hundred years ago . nor must the world be blest with such a matchless engine of learning and vertue , as that of , printing , till about the middle of the fifteenth century . nor could one old man all over the face of the whole earth , have the benefit of such a little , tho' most needful , thing , as a pair of spectacles , till a dutch-man , a little while ago accommodated us . indeed , as the divel do's begrutch us all manner of good , so he do's annoy us with all manner of vvo , as often as he finds himself capable of doing it . but shall vve mention some of the special woes with which the divel do's usually infest the world ! breefly then ; plagues are some of those woes , with which the divel troubles us . it is said of the israelites , in . cor. . they were destroyed of the destroyer . that is , they had the plague among them . 't is the destroyer , or the divel , that scatters plagues about the world : pestilential and contagious diseases , 't is the divel , who do's oftentimes invade us with them . 't is no uneasy thing , for the divel , to impregnate the air about us , with such malignant salts , as meeting with the salt of our microcosin , shall immediately cast us into that fermentation and putrefaction , which will utterly dissolve all the vital tyes within us ; ev'n as an aqua-fortis , made with a conjunction of nitre and vitriol , corrodes what it siezes upon . and when the divel has raised those arsenical fumes , which become venemous quivers full of terrible arrows , how easily can he shoot the delete●…ious m●…sms into those juices or bowels of mens bodies , which will , soon enflame them with a mortalfire ! hence come such plagues , as that beesome of destruction which within our memory swept away such a throng of people from one english city in one visitation : and hence those infectious feavers , which are but so many disguised plagues among us , causing epidemical desolations . again , wars are also some of those vvoes , with which the divel causes our trouble . it is said in rev. . . the dragon was wroth , and went to make war : and there is in truth , scarce any vvar , but what is of the dragons kindling . the divel is that v●…lcan , out of whose forge come the instruments of our vvars , and it is he that finds us employments for those instruments . we read concerning daemoniacks , or people in whom the devil was , that they would cut and wound themselves ; and so , when the devil is in men , he puts 'em upon dealing in that barbarous fashion with one another . vvars do often furnish him with some thousands of souls in one morning from one acre of ground ; and for the sake of such thyestaean banquets , he will push us upon as many vvars as he can . once more , why may not storms be rekoned among those vvoes , with which the devil do's disturb us ? it is not improbable , that natural storms on the world , are often of the devils raising . we are told in job . . . , . that the devil made a storm , which hurricano'd the house of iob , upon the heads of them that were feasting in it . paracelsus could have informed the devil , if he had not been informed , as be sure he was before , that if much aluminious matter , with salt-peter not throughly prepared , be mixed , they will send up a cloud of smoke , which will come down in rain . but undoubtedly the devil understands as well the way to make a tempest , as to turn the vvinds at the solicitation of a laplander ; whence perhaps it is , that thunders are observed oftner to break upon churches , than upon any other buildings ; and besides many a man , yea many a ship , yea many a town has miscarried , when the devil ha's been permitted from above to make an horrible tempest . however that the divel has raised many metaphorical storms upon the church , is a thing , than which there is nothing more notorious . it was said unto believers , in rev. . . the devil shall cast some 〈◊〉 you into prison . the devil was he that at first 〈◊〉 cain upon abel , to butcher him , as the apo●… seems to suggest , for his faith in god , as a rewarder . and , in how many persecutions , as well as haeresies , has the devil been ever since engaging all the children of cain ! that serpent the devil ha's acted his cursed seed , in unwearied endeavours to have them , of whom the world is not worthy , treated as those who are , not worthy to live in the world. by the impulse of the devil , t is that first the old heathens , and then the mad arians , were pricking briars , to the true servants of god ; and that the papists that came after them , have out-done 〈◊〉 all , for slaughters , upon those that have been accounted as the sheep for the slaughters . the late french persecution , is perhaps the horriblest that ever was in the world : and as the devil of mascon seems before to have meant it , in his outcries , upon , the miseries preparing for the poor hugonots ! thus it ha's been all acted , by a singular fury of the old dragon inspiring of his emissaries . but in reality , spiritual woes , are the principal woes , among all those that the devil would have us undone withal . sins are the worst of w●…es ; and the devil seeks nothing so much , as to plunge us into sins . when men do commit a crime for which they are to be indicted , they are usually , mov'd by the instigation of the devil . the devil will put ill men upon being worse . was it not he , that laid in king . . i will go forth , and be a lying spirit in the mouth of all the prophets ? even so the devil becomes an unclean spirit , a drinking spirit , a swearing spirit , a worldly spirit , a passionate spirit , a revengful spirit , and the like , in the hearts of those that are already too much of such a spirit ; and thus , they become improv'd in sinfulness . yea , the devil will put good men upon doing ill. thus we read , in chron. . . satan provoked david to number israel . and so , the devil provokes men that are eminent in holiness , unto such things as may become eminently pernicious ; he provokes them especially unto pride , and unto many unsuitable emulations . there are likewise most lamentable impressions , which the devil makes upon the souls of men , by way of punishment upon them for their sins . 't is thus , when an offended god , puts the souls of men over into the hands of that officer , who has the power of death , that is , the devil . it is the woful misery of unbelievers , in cor. . . the god of this world has blinded their minds . and thus it may be said of those woful wretches , whom the devil is a god unto , the devil so muffles them , that they cannot see the things of their peace . and , the devil so hardens them , that nothing will awaken their cares about their souls : how come so many to be seared in their sins ? 't is the devil , that with a red hot iron fetch 't from his hell , does cauterise them . thus t is , till perhaps at last they come to have a wounded conscience in them , and the devil has often a share in their torturing and confounding anguishes . the devil who terrify'd cain , and saul , and iudas , into desperation , still becomes a king of terrors , to many sinners , and frights them from laying hold on the mercy of god in the lord jesus christ. in these regards , wo to us , when the devil comes down upon us . proposition v. toward the end of his time the descent of the devil in wrath upon the world , will produce more woful effects , than what have been in former ages . the dying dragon , will bite more cruelly , & sting more bloodily than ever he did before : the ●…th-pangs of the devil will make him to be more of a devil than ever he was ; and the furnace of this nebuchadnezaear will be heated seven times hotter , just before its putting out . we are in the first place , to apprehend , that there is a time fixed and stated by god , for the devil to enjoy a dominion over our sinful and therefore woful world. the d●…vil once exclaimed , in mat. . . iesus , thou son of god , art thou come hither to torment us before our time ? it is plain , that until the second coming of our lord , the devil must have a time of plaguing the world , which he was afraid , would have expired at his first . the devil is , by the wrath of god , the prince of this world ; and the time of his reign , is to continue until the time , when our lord himself , shall , take to himself , his great power and reign . then 't is that the devil shall hear the son of god , swearing with loud thunders against him , thy time shall now be no more ! then shall the devil with his angels , receive their doom , which will be , depart into the everlasting fire prepared for you . we are also to apprehend , that in the mean time , the divel can give a shrowd guess , when he drawes near to the end of his time. when he saw christianity enthron'd among the romans , it is here said , in our rev , , he knows he hath but a short time . and how does he know it ? why , reason will make the divel to know that god won't suffer him to have , the everlasting dominion ; & that when god has once begun to rescue the world out of his hands hee 'l go through with it , until the captives of the mighty shall be taken away and the prey of the terrible shall be delivered . but the divel will have scripture also , to make him know that when his antichristian vicar the seven headed beast on the seven-hilled city , shall have spent his determined years , he with his vicar must unavoidably go down into the bottomless pitt .. it is not improbable , that the divel often hears the scripture expounded in our congregations ; yea that we never assemble without a satan among us . as there are some divines , who do with more uncertainty conjecture , from a ●…eartain p●…ace in the epistle to the ephesians , that the angels do some times come into our churches , to gain some advantage from our ministry . but be sure our demonstra ble interpretations , may give repeated notices to the-divel , that his time is almost out : and what the preacher says unto the young man , know thou , that god will bring thee into iudgment ! that may our sermons tell unto that old wretch , know thou , that the time of thy iudgment is at hand ▪ but we must now , likewise , apprehend , that in such a time , the woes of the world , will be heightened , beyond what they were at any time yet from the foundation of the world . hence ti 's , that the apostle has forewarned us , in . tim. . . this know , that in the last days , perillous times shall come . truly , when the divel knows , that he is got into his last days , he will make perillous times for us ; the times will grow more full of divels , and therefore more full of perils , than everthey were before . of this if we would know , what cause is to be assigned ; it is not only , because the divel growes more able and more eager to vex the world ; but also , and cheefly , because the world is more worthy to be vexed by the divel , than ever heretofore . the sins of men in this generation , will be more mighty sins , than those of the former ages ; men will be more accurate & exquisite , & refined in the arts of sinning , than they use to be . and besides , their own sins , the sins of all the former ages will also lie upon the sinners of this generation . do we ask why the mischievous powers of darkness are to prevail more in our days , than they did in those that are past & gone ! t is because that men by sinning over again the sins of the former days , have a fellowship with all those unfruitful works of darkness . as 't was said in math. . . all these things shall come upon this generation ; so , the men of the last generation , will find themselves involved in the guilt of all that went before them . of sinners t is said , they heap up wrath ; and the sinners of the last generations do not only add unto the heap of sin that has been pileing up , ever since the fall of man , but they interest themselves in every sin of that enormous heap . there has been a cry of sin in all former ages going up to god , that the divel may come down ! and the sinners of the last generations , do sharpen and louden that cry , till the thing do come to pass , as destructively as irremediably . from whence it follows , that the thrice holy god , with his holy angels , will now after a sort more abandon the world , than in the former ages . the roaring impieties of the old world , at last gave mankind such a dista●…t in the heart of the just god ; that he came to say , it repents me , that i have made such a creature ! and however , it may be but a witty fancy , in a late learned writer , that the earth before the flood was nearer to the sun , than it is at this day ; and that gods hurling down the earth to a further distance from the sun , were the cause of that flood ; yet we may fitly enough say , that men perished by a rejection from the god of heaven . thus , the enhanc'd impieties of this our world , will exasperate the displeasure of god , at such a rate , as that he will more cost us off , than heretofore ; until at last , he do with a more than ordinary indignation say , go devils ; do you take them , and make them beyond all former measures miserable ! if lastly , we are inquisitive after instances of those aggravated woes , with which the devil will towards the end of his time assault us ; let it be remembred , that all the extremities which were foretold by the trumpets and the vials in the apocalyptic schemes of these things , to come upon the world , were the woes to come from the wrath of the divel , upon the shortning of his time , the horrendous desolations that have come upon mankind , by the irruptions of the old barbarians upon the roman world , and then of the saracens , and since , of the turks , were such woes , as men had never seen before . the infandous blindness and vi●…eness which then came upon mankind , and the monstrous 〈◊〉 which thereupon carried the roman world by the millions together unto the shambles , were also such woes as had never yet had a parallel . and yet these were some of the things here intended , when it was said , wo ! for the divel is come down in great wrath , having but a short time. but besides all these things , and besides the increase of plagues & wars , and storms , and internal maladies now in our days , there are especially two most extraordinary woes , one would fear , will in these days become very ordinary . one woe that may be look'd for is , a frequent repetition of earthquakes , and this perhaps by the energy of the divel in the earth . the divel will be clap't up , as a prisoner in or near the bowels of the earth , when once that conflagration shall be dispatch'd , which will make , the new earth wherein shall dwell righteousness ; and that conflagration will doubtless be much promoted , by the subterraneous fires , which are a cause of the earthquakes in our dayes . accordingly , we read , great earthquakes in divers places , enumerated among the tokens of the time approaching , when the devil shall have no longer time. i suspect , that we shall now be visited with more usual , and yet more fatal earthquakes , than were our ancestors ; inasmuch as the fires that are shortly to , burn unto the lowest hell , and set on fire the foundations of the mountains , will now get more head than they use to do ; and it is not impossible , that the devil , who is e're long to be punished in those fires , may aforehand augment his desert of it , by having an hand in using some of those fires , for our detriment . learned men have made no scruple to charge the devil with it ; deo permittente , terraemotus causat . the devil surely , was a party in the earthquake , whereby the vengeance of god , in one black night sunk twelve considerable cities of asia , in the reign of tiberius . but there will be more such catastrophe's in our dayes ! italy has lately been shaking , till its earthquakes have brought ruines at once upon more than thirty towns ; but it will within a little while , shake again , and shake till the fire of god have made an entire etna of it . and behold , this very morning , when i was intending to utter among you such things as these , we are cast into an heartquake by tidings of an earthquake that has lately happened at iamaica : an horrible earthquake , whereby the tyrus of the english america , was at once pull'd into the jawes of the gaping and groaning earth , and many hundreds of the inhabitants buried alive . the lord sanctifie so dismal a dispensation of his providence , unto all the american plantations ! but be assured , my neighbours , the earthquakes are not over yet ! we have not yet seen the last . and then , another wo that may be look'd for is , the devils being now let loose in preternatural operations more than formerly ; & perhaps in possessions & obsessions that shall be very marvellous . you are not ignorant , that just before our lords first coming , there were most observable outrages committed by the devil upon the children of men : and i am suspicious , that there will again be an unusual range of the devil among us , a little before the second coming of our lord , which will be , to give the last stroke in , destroying the works of the devil . the evening wolves will be much abroad , when we are near the evening of the world. the devil is going to be dislodged of the air , where his present quarters are ; god will with flashes of hot lightning upon him , cause him to fall as lightning from this ancient habitations : and the raised saints will there have a new heaven , which , we expect according to the promise of god. now , a little before this thing , you 'l be like to see the devil , more sensibly and visibly busy upon earth perhaps , than ever he was before : you shall oftner hear about apparitions of the devil , and about poor people strangely bewitched , possessed and obsessed , by infernal fiends . when our lord is going to set up his kingdom , in the most sensible and visible manner that ever was , and in a manner answering the transfiguration in the mount , it is a thousand to one , but the devil will in sundry parts of the world , assay the like for himself , with a most apish imitation : and men , at least in some corners of the world , and perhaps in such as god may have some special designs upon , will to their cost , be more familiarized with the world of spirits than they had been formerly . so that , in fine , if just before the end when the times of the iews were to be finished , a man then ●…an about every where , crying , wo to the nation ! wo to the city ! wo to the temple ! wo ! wo ! wo ! much more may the descent of the devil , just before his end , when also the times of the gentiles will be finished , cause us to cry out , wo ! wo ! wo ! because of the black things that threaten us ! but it is now time to make our improvement of what has been said . and , first , we shall entertain ourselves with a few corollaries : deduced from what has been thus asserted . corollary i. what cause have we to bless god , for our preservation from the devils wrath , in this which may too reasonably be call'd the devils vvorld ! while we are in , this present evil world , we are continually surrounded with swarms of those devils , who make this present world , become so evil . what a wonder of mercy is it , that no devil could ever yet make a prey of us ! we can set our foot no where but we shall tread in the midst of most hellish rattle-snakes ; and one of those rattle-snakes once thro' the mouth of a man on whom he had siezed , hissed out such a truth as this , if god would let me loose upon you , i should find enough in the best of you all , to make you all mine . what shall i say ? the vvilderness thro' which we are passing to the promised land , is all over fill'd with , fiery , flying serpents . but blessed be god ; none of them have hitherto so fastned upon us , as to confound us utterly ▪ all our way to heaven , lies by the 〈◊〉 of lions , and the mounts of leopards ; there are incredible droves of divels in our way . but have we safely got on our way thus far ? o let us be thankful to our eternal preserver for it . it is said in , psal. . . surely the wrath of man shall praise thee , and the remainder of wrath shalt thou restrain but surely it becomes us to praise god , in that we have yet sustain'd no more damage by the wrath of the devil , and in that he has restrain'd that overwhelming wrath . we are poor travellers in a world , which is as well the devils field , as the devils gaol ; a world , in every nook whereof , the devil is encamped , with bands of robbers , to pester all that have their face looking zion-ward : and are we all this while preserved from the undoing snares of the devil ! it is , thou , o keeper of israel , that hast hitherto been our keeper ! and therefore , bless the lord , o my soul , bless his holy name , who has redeemed thy life from the distroyer ! corollary . ii. we may see the rise of those multiply'd magnify'd , and singularly stinged afflictions , with which aged or dying saints frequently have their death prefaced , & their age embittered . when the saints of god are going to leave the world , it is usually a more stormy world with them , than ever it was ; and they find more vanity , and more vexation in the world than ever they did before . it is true , that many are the afflictions of the righteous but a little before they bid adieu to all those many afflictions , they often have greater , harder , sorer , loads thereof laid upon them , than they had yet endured . it is true , that thro' much tribulation we must enter in the kingdom of god ; but a little before our entrance thereinto , our tribulation may have some sharper accents of sorrow , than ever were yet upon it . and what is the cause of this ! it is indeed the faithfulness of our god unto us , that we should find the earth mo●…e full of thorns and briars than ever , just before he fetches us from earth to heaven ; that so we may go away the more willingly , the more easily , and with less convulsion , at his calling for us . o there are ugly ties , by which we are fastned unto this world ; but god will by thorns and briars tear those ties asunder . but , is not the hand of ioab here ? sure , there is the wrath of the devll also in it . a little before we step into heaven , the devil thinks with himself , my time to abuse that saint is now but short ; what mischief i am to do that saint , must be done quickly , if at all ; he 'l shortly be out of my reach for ever . and for this cause he will now fly upon us with the fiercest efforts and furies of his wrath. it was allowed unto the serpent , in gen. . . to bruise the heel . why , at the heel , or at the close , of our lives , the serpent will be nibbling , more than ever in our lives before : and it is , because now he has but a short time . he knows , that we shall very shortly be , where the wicked cease from troubling , and where the weary are at rest ; wherefore that wicked one will now trouble us , more than ever he did , and we shall have so much disrest , as will make us more weary than ever we were , of things here below . corollary . iii what a reasonable thing then is it , that they whose time is but short , should make as great use of their time , as ever they can ! i pray , let us learn some good , even from the wicked one himself . it has been advised , be wise as serpents : why , there is a peece of wisdom , whereto that old serpent , the divel himself , may be our monitor . when the divel perceives his time is but short , it puts him upon great wrath. but how should it be with us , when we perceive that our time is but short ? why , it should put us upon great work. the motive which makes the divel to be more full of wrath , should make us more full of warmth , more full of watch , and more full of all diligence to make our vocation , and election sure . our pace in our journey heaven-ward ; must be quickened , if our space for that journey be shortened : even as israel went further the two last years of their journey canaan ward , than they did in thirty eight years before . the apostle brings this , as a spur to the devotions of christians , in . . cor. . . this i say , bretheren , the time is short . even so , i say this day ; some things i lay before you , which i do only think , or guess , but here is a thing which i venture to say with all the freedom imaginable . you have now a time to get good ; even a time to make sure of grace and glory , and every good thing , by true repentance ; but , this i say , the time is but short . you have now time to do good ; even to serve out your generation , as by the will , so for the praise of god ; but , this i say the time is but short . and what i say thus to all people , i say to old people , with a peculiar vehemency : syrs , it cannot be long , before your time is out ; there are but a few sands left in the glass of your time : and it is of all things the saddest , for a man to say , my time is done but my work undone ! o then , to work as fast as you can ; and of soul-work , and church-work , dispatch as much as ever you can . say to all hindrances , as the gracious ieremiah burrows would sometimes to visitants : you 'l excuse me if i ask you ●…o be short with me , for my work is great , and my time is but short . methinks every time , we hear a clock , or see a watch , we have an admonition given us , that our time is upon the wing , and it will all be gone within a little while . i remember i have read of a famous man , who having a clock-watch long lying by him , out of kilture in his trunk , it unaccountably struck eleven just before he dy'd . why , there are many of you , for whom i am to do that office this day : i am to tell you , you are come to your eleventh hour ; there is no more than a twelfth part at most , of your life yet behind . but if we neglect our business , till our short time shall be reduced into none , then , ●…o to us , for the great wrath of god will send us down from whence there is no redemption . corollary . iv. how wellcome should a death in the lord , be unto them , that belong not unto the divel , but unto the lord ! while we are sojourning in this world , we are in what may upon too many accounts be called the divels country : we are where the divel may come down upon us in great wrath continually . the day when god shall take us out of this world , will be , the day when the lord will deliver us from the hand of all our enemies , and from the hand of satan : in such a day , why should not our song be that of the psalmist , blessed be my rock , and let the god of my salvation be exalted ! while we are here , we are in the valley of the shadow of death ; and what is it that makes it so ! ti 's because the wild beasts of hell are lurking on every side of us , & every minute ready to salley forth upon us . but our death will fetch us out of that valley , and carry us where we shall be , for ever with the lord. we are now under the daily buffetings of the divel , and he does molest us with such fiery darts , as cause us even to cry out , i am weary of my life . yea , but are we as willing to dy , as , weary of life ? our death will then soon set us where we cannot be reach'd by the , fist of wickednoss : and where the , perfect cannot be shotten at . it is said , in rev. . . blessed are the dead , which dy in the lord , they rest from their labours . but we may say , blessed are the dead in the lord , inasmuch they rest from the devils ! our dying will be but our taking wing : when , attended with a convoy of winged angels , we shall be convey'd into that heaven , from whence the devil having been thrown , he shall never more come thither after us . what if god should now say to us , as to moses , go up and dy ! as long as we go up , when we dy , let us receive the message with a joyful soul ; we shall soon be there , where the devil can't come down upon us . if the , god of our life , should now send that order to us , which he gave to hezekiah , set thy house in order , for thou shalt dy , and not live ; we need not be cast into such deadly agonies thereupon , as hezekiah was : we are but going to that house , the golden doors whereof , cannot be entred by the devil that here did use to persecute us . methinks , i see the departed spirit of a believer , triumphantly carried thro' the devils territories , in such a stately and fiery , chariot , as the spiritualizing body of elias had ; methinks , i see the devil , with whole flocks of harpies , grinning at this child of god , but unable to fasten any of their griping talons upon him : and then , upon the utmost edge of our atmosphaere , methinks i over-hear the holy soul , with a most heavenly gallantry deriding the defeated fiend , and saying , ah! satan ! return to thy dungeons again ; i am going where thou canst not come for ever ! o 't is a brave thing so to dy ! and especially so to dy , in our time. for , tho' when we call to mind , that the devils time is now but short , it may almost make us wish to live unto the end of it ; and to say with the psalmist , because the lord will shortly appear in his glory , to build up zion . o my god , take me not away in the midst of my dayes ! yet when we bear in mind , that the devils wrath is now most great , it would make one willing to be , out of the way . inasmuch as now is the time for the doing of those things in the prospect whereof balaam long ago cry'd out , who shall live when such things are done ! we should not be inordinately loth to dy at such a time. in a word , the times are so bad , that we may well count it , as good a time to dy in , as ever we saw . corollary . v. good news for the israel of god , and particularly for his new-english israel ! if the devils time were above a thousand years ago , pronounced , short , what may we suppose it now in our time ? surely we are not a thousand years distant from those happy thousand years of rest and peace , and [ which is better ] holiness , reserved for the people of god in the latter days ; and if we are not a thousand years , yet short of that golden age , there is cause to think , that we are not an hundred . that the blessed thousand years are not yet begun , is abundantly clear from this , we do not see the devil bound ; no , the devil was never more let loose than in our days ; and it is very much that any should imagine otherwise : but the same thing that proves the thousand years of prosperity for the church of god , under the whole heaven , to be not yet begun , do's also prove , that it is not very far off ; and that is the prodigious wrath with which the devil do's in our days prosecute , yea , desolate the world. let us cast our eyes almost where we will , and we shall see the devils domineering at such a rate as may justly fill us with astonishment ; it is quaestionable whether iniquity ever were so rampant , or whether calamity were ever so pungent , as in this lamentable time ; we may truly say , t is the hour and the power of darkness . but , tho' the wrath be so great , the time is but short : when we are perplexed with the wrath of the devil , the word of our god at the same time unto us , is that , in rom. . . the god of peace shall bruise satan under your feet shortly . shortly , didst thou say , dearest lord ! o! gladsome word ! amen , even so , come , lord ! lord iesus , come quic●…ly ! we shall never be rid of this troublesome devil , till , thou do come to chain him up ! but because the people of god , would willingly be told whereabouts we are with reference to the wrath and the time , of the devil , you shall give me leave humbly to set before you a few , conjectures . the first conjecture the devils eldest son seems to be towards the end of his last half-time ; and if it be so , the devils whole-time , cannot but be very near it's end. it is a very scandalous thing that any protestant , should be at a loss where to find , the anti-christ . but , we have sufficient assurance , that the duration of antichrist , is to be but for a time , and for times , and for half a time ; that is for twelve-hundred and sixty years . and indeed , those twelve hundred and sixty years , were the very spott of time left for the devil , and meant when 't is here said , he has but a short time . now , i should have an easy time of it , if i were never put upon an harder task , than to produce what might render it extreamly probable , that antichrist entred his last half-time , or the last hundred and fourscore years of his reign , at or soon after the celebrated reformation which began at the year in the former century . indeed , it is very agreeable to see how antichrist then lost half of his empire ; and how that half which then became reformed , have been upon many accounts little more than half-reformed . but by this computaion , we must needs bee within a very few years of such a mortification to befall the see of rome , as that antichrist who ha's lately been planting ( what proves no more lasting than ) a tabernacle in the glorious holy mountain between the seas , must quickly , come to his end and none shall help him . so then , within a very little while , we shall see the devil stript of the grand , yea , the last , vehicle , wherein he will be capable to abuse our world. the fires , with which , that beast , is to be consumed , will so singe the wings of the devil too , that he shall no more set the affairs of this world on fire . yea , they shall both go into the same fire , to be tormented for ever and ever . the second conjecture . that which is , perhaps , the greatest effect of the divels wrath , seems to be in a manner at an end : and this would make one hope that the divels time cannot be far from its end . it is in persecution , that the wrath of the divel uses to break forth , with its greatest fury . now there want not probabilities , that the last persecution intended for the church of god , before the advent of our lord , has been upon it . when we see the , second we passing away , we have a fair signal given unto us , that the last slaughter of our lords witnesses is over : and then what quickly followes ? ( the next thing is , the kingdomes of this world , are become the kingdomes of our lord ) and of his christ : and then down goes the kingdome of the divel , so that he cannot any more come down upon us . now , the irrecoverable & irretrievable humiliations that have lately befallen the turkish power , are but so many declarations of the , second wo passing away . and the dealings of god with the european parts of the world , at this day , do further strengthen this our expectation . we do see , at this hour a great earth-quake all europe over : and we shall see , that this great earth-quake , and these great commotions , will but contribute unto the advancement of our lords hitherto depressed interests . t is also to be remark'd that , a disposition to recognize the empire of god over the conscience of man , does now prevail more in the world than formerly ; & god from on high more touches the hearts of princes & rulers with an averseness to persecution . t is particularly the unspeakable happiness of the english nation , to be under the influences of that excellent queen , who could say , inasmuch as a man cannot make himself believe what he will , why should we persecute men for not believing as we do ! i wish i could see all good men of one mind ; but in the mean time i pray , let them 〈◊〉 love one another . words worthy to be written in letters of gold ! and by us the more to be considered , because to one of ours did that royal person express her self so excellently , so obligingly . when the late king iames published his declaration for , liberty of conscience , a worthy divine in the church of england , then st●…dying the revelation , saw cause upon revelational grounds , to declare himself in such words as these , whatsoever others may intend or design by this liberty of conscience , i cannot believe , that it will 〈◊〉 be recalled in england , as long as the world stands . and you know how miraculously the earth quake which then immediately came upon the kingdom , ●…a's established that liberty ! but that which exceeds all the tendencies this way , is , the dispensation of god at this day , towards the blessed vaud●… . those renowned waldenses , which 〈◊〉 〈◊〉 sort of 〈◊〉 〈◊〉 all the protestant churches , were never dissipated , by all the persecutions of many ages , till within these few years , the french king and the duke of savoy leagued for their disspation . but just three years and half after the scattering of that holy people , to the surprise of all the world , a spirit of life from god is come into them ; and having with a thousand miracles repossessed themselves of their antient seats , their hot persecutor is become their great protector . whereupon the reflection of the worthy person , that writes the story is , the churches of piemont , being the root of the protestant churches , they have been the first established ; the churches of other places , being but the branches , shall be established in due time , god will deliver them speedily , he has already delivered the mother , and he will not long leave the daughter behind : he will finish what he has gloriously begun ! the third conjecture . there is a little room for hope , that the great wrath of the devil , will not prove the present ruine of our poor new-england in particular . i believe , there never was a poor plantation , more pursued by the wrath of the devil , than our poor new-england ; and that which makes our condition very much the more deplorable is , that the wrath of the great god himself , at the same time also presses hard upon us . it was a rowsing alarm to the devil , when a great company of english protestants , and puritans , came to erect evangelical churches , in a corner of the world , where he had reign'd without any controll for many ages ; and it is a vexing eye-sore , to the devil , that our lord christ should be known , and own'd , and preached in this howling wilderness . wherefore he has left no stone unturned , that so he might undermine his plantation , and force us out of our country . first , the indian powawes , used all their sorceries to molest the first planters here ; but god said unto them , touch them not ! then , seducing spirits , came to root in this vineyard , but god so rated them off , that they have not prevail'd much further than the edges of our land. after this , we have had a continual blast upon some of our principal grain , annually diminishing a vast part of our ordinary food . herewithal , wasting sicknesses , especially burning , and mortal agues , have shot the arrows of death in at our windows . next , we have had many adversaries of our own language , who have been perpetually assaying to deprive us of those english liberties , in the encouragement whereof these territories have been settled . as if this had not been enough ; the tawnies among whom we came , have watered our soyl , with the blood , of many hundreds of our inhabitants . desolating fires also have many times laid the chief treasure of the whole province in ashes . as for losses by sea , they have been multiply'd upon us : and particularly in the present french war , the whole english nation have observed , that no part of the nation has proportionably had so many vessels taken , as our poor new-england . besides all which , now at last the devils are ( if i may so speak ) in person come down upon us , with such a wrath , as is justly much , and will quickly be more , the astonishment of the world. alas , i may sigh over this wilderness , as moses did over his , in psal. . , . we are consumed by thine anger , and by thy wrath we are troubled : all our dayes are passed away in thy wrath. and i may add this unto it , the wrath of the devil ●…oh as been troubling and spending of us , all our dayes . but what will become of this poor new-england after all ? shall we sink , expire , perish , before the short time of the devil shall be finished ? i must confess , that when i consider the lamentable unfruitfulness of men , among us , under as powerful and perspicuous dispensations of the gospel , as are in the world ; and when i consider the declining state of the power of godliness in our churches , with the most horrible indisposition that perhaps ever was , to recover out of this declension ; i cannot but fear lest it comes to this , and lest an asiatic removal of candlesticks come upon us . but upon some other accounts , i would fain hope otherwise ; and i will give you therefore the opportunity to try what inferences may be drawn from these probable prognostications . i say , first , that surely , america's fate , must at the long run , include new-englands in it . what was the design of our god , in bringing over so many europaeans hither of later years ? of what use or state will america be , when the kingdom of god shall come ? if it must all be the devils propriety , while the saved nations of the other haemisphere , shall be , walking in the light of the new ierusalem , our new-england has then , 't is likely , done all that it was erected for . but if god have a purpose to make here a seat for any of , those glorious . things , which are spoken of thee , o thou city of god ; then even thou , o new-england , art within a very little while of better dayes than ever yet have dawn'd upon thee . i say , secondly , that tho' there be very threatning symptoms on america , yet there are some hopeful ones . i confess , when one thinks upon the crying barbarities with which the most of those europaeans that have peopled this new world , became the masters of it ; it looks but ominously . vvhen one also thinks , how much the way of living in many parts of america , is utterly inconsistent with the very essentials of christianity ; yea , how much injury and violence is therein done to humanity it self ; it is enough to damp the hopes of the most sanguine complexion . and the frown of heaven which has hitherto been upon attempts of better gospellizing the plantations , considered , will but increase the damp. nevertheless , on the other side , what shall be said of all the promises , that our lord iesus christ shall have the uttermost parts of the earth for his possession ? and of all the prophecies , that all the ends of the earth shall remember and turn unto the lord ? or does it look agreeably , that such a rich quarter of the vvorld , equal in some regards to all the rest , should never be out of the devils hands , from the first inhabitation unto the last dissolution of it ? no sure ; why may not the last be the first ? and the sun of righteousness come to shine brightest , in climates which it rose latest upon ! i say , thirdly , that as it fares with old england , so it will be most likely to fare with new-england . for which cause , by the way , there may be more of the divine favour in the present circumstances of our dependence on england , than we are well aware of . this is very sure , if matters go ill with our mother , her poor american daughter here , must feel it ; nor could our former happy settlement have hindred our sympathy in that unhappiness . but if matters go well in the three kingdoms ; as long as god shall bless the english nation , with rulers that shall encourage piety , honesty , industry ; in their subjects , and that shall cast a benign aspect upon the interests of our glorious gospel , abroad as well as at home ; so long , new-england will at least keep its head above water : and so much the more , for our comfortable settlement in such a form as we are now cast into . unless , there should be any singular , destroying , topical plagues , whereby an offended god should at last make us rise ; but , alas , o lord , what other hive hast thou provided for us ! i say , fourthly , that the elder england will certainly & speedily be visited with the ancient loving kindness of god. when one sees , how strangely the curse of our ioshua , ha's fallen upon the persons & houses of them , that have attempted the rebuilding of the old romish iericho , which has there been so far demolished , they cannot but say , that the reformation there , shall not only be maintained , but also pursued , proceeded , perfected ; and that god will shortly there have a new ierusalem . or , let a man in his thoughts run over ; but the series of amazing providences towards the english nation for the last thirty years : let him reflect , how many plots for the ruine of the nation , have been strangely discovered ? yea , how very unaccountably , those very persons , yea ; i may also say , and those very methods which were intended for the tools of that ruine , have become the instruments , or occasions of deliverances ? a man cannot but say upon these reflections , as the wife of manoah once prudently expressed her self , if the lord were pleased to have destroyed us , he would not have show'd us , all these things . indeed , it is not unlikely , that the enemies of the english nation , may yet provoke such a shake unto it , as may perhaps exceed any that has hitherto been undergone : the lord prevent the machinations of his adversaries ! but , that shake will usher in the most glorious times , that over arose upon the english horizon : as for the french cloud which hangs over england , tho' it be like to rain showers of blood upon a nation , where the blood of the blessed jesus , has been too much treated , as an unholy thing ; yet i believe , god will shortly scatter it : and my belief is grounded upon a bottom , that will bear it . if that overgrown french leviathan , should accomplish any thing like a conquest of england , what could there be to hinder him from the universal empire of the west ? but the visions of the western world , in the views both of daniel and of iohn , do assure us , that whatever monarch , shall while the papacy continues , go to smallow up the ten kings which received their power upon the fall of the western empire , he must miscarry in the attempt . the french phaetons epitaph seems written in that , sure word of prophecy ! [ since the making of this conjecture , there are arriv'd unto us , the news of a victory obtain'd by the english over the french , which further confirms our conjecture ; and causes us to sing , pharaohs chariots , and his host , has the lord cast down into the sea ; thy right-hand has dashed in pieces the enemy ! ] now , in the salvation of england , the plantations cannot but rejoyce , and new-england also will be glad . but so much for our corollaries , i hasten to the main thing designed for your entertainment . and that is , an hortatory and necessary address . to a country now extraordinarily alarum'd by the wrath of the devil . t is this , let us now make a good and a right use , of the prodigious descent , which the devil , in great wrath , is at this day making upon our land , upon the death of a great man once , an orator call'd the town together , crying out , c●…currite cives , dilapsa sunt vestra maenia ! that is , come together , neighbours , your town-walls , are fallen down ! but such is the descent of the devil at this day upon ourselves , that i may truly tell you , the walls of the whole world are broken down ! the usual walls of defence about mankind have such a gap made in them , that the very devils are broke in upon us , to seduce the souls , torment the bodies , sully the credits , and consume the estates of our neighbours , with impressions both as real and as furious , as if the invisible world were becoming incarnate , on purpose for the vexing of us . and what use ought now to be made of so tremendous a dispensation ? we are engaged in a fast this day ; but shall we try to fetch , meat 〈◊〉 of the eater , and make the lion to afford some hony for our souls . that the devil , is come down unto us with great wrath , we find , we feel , we now deplore . in many wayes , for many years , hat the devil been assaying to extirpate the kingdom of our lord jesus here . new-england may complain of the devil , as in psal. . , . many a time have they afflicted me , from my youth , may , new-england now say ; many a time have they afflicted me from my youth ; yet they have not prevailed against me . but now there is a more than ordinary affliction , with which the devil is galling of us : and such an one as is indeed unparallellable . the things confessed by witches and the things endured by others , laid together , amount unto this account of our affliction . the devil , exhibiting himself ordinarily as a small black man , has decoy'd a fearful knot of proud , froward , ignorant , envious , and malicious creatures , to list themselves in his horrid service , by entring their names in a book by him tendred unto them . these witches , whereof above a score have now confessed , and shown their deeds , and some are now tormented by the devils , for confessing , have met in hellish randezvouzes , wherein the confessors do say , they have had their diabolical sacraments , imitating the baptism and the supper of our lord. in these hellish meetings , these monsters have associated themselves to do no less a thing than , to destroy the kingdom of our lord iesus christ , in these parts of the world ; and in order hereunto , first , they each of them have their spectres , or devils , commission'd by them , and representing of them , to be the engines of their malice . by these wicked spectres , they sieze poor people about the country , with various and bloody torments ; and of those evidently preternatural torments there are some have dy'd . they have bewitched some , even so far as to make them self-destroyers : and others are in many towns here and there languishing under their evil hands . the people thus afflicted , are miserably scratched and bitten , so that the marks are most visible to all the world , but the causes utterly invisible ; and the same invisible furies , do most visibly stick pins into the bodies of the afflicted , and scald them , & hideously distort , and disjoint all their members , besides a thousand other sorts of plagues beyond these of any natural diseases which they give unto them . yea , they sometimes drag the poor people out of their chambers , and carry them over trees and hills , for diverse miles together . a large part of the persons tortured by these diabolical spectres , are horribly tempted by them , sometimes with fair promises , and sometimes with hard threatenings , but alwayes with felt miseries , to sign the devils laws , in a spectral book laid before them ; which two or three of these poor sufferers , being by their tiresome sufferings overcome to do , they have immediately been released from all their miseries , & they appear'd in spectre then to torture those that were before their fellow-sufferers . the witches which by their covenant with the devil , are become owners of spectres , are oftentimes by their own spectres required and compelled to give their consent , for the molestation of some , which they had no mind otherwise to fall upon ; and cruel depredations are then made upon the vicinage . in the prosecution of these witchcrafts , among a thousand other unaccountable things , the spectres have an odd faculty of cloathing the most substantial and corporeal instruments of torture , with invisibility , while the wounds thereby given have been the most palpable things in the world ; so that the sufferers assaulted with instruments of iron wholly unseen to the standers-by , tho' to their cost seen by themselves , have upon snatching , wrested the instruments out of the spectres hands , and every one has then immediately not only beheld , but handled , an iron instrument taken by a devil from a neighbour . these wicked spectres have proceeded so far , as to steal several quantities of mony from divers people , part of which money has before sufficient spectators been dropt out of the air into the hands of the sufferers , while the spectres have been urging them to subscribe their covenant with death . in such extravagant wayes , have these wretches propounded , the dragooning of as many as they can , into their own combination , and the destroying of others , with lingring , spreading , deadly diseases ; till our country should at last become too hot for us . among the ghastly instances of the success which those bloody witches have had , we have seen even some of their own children , so dedicated unto the devil , that in their infancy , it is found , the imps have sucked them , and rendred them venemous to a prodigy . we have also seen devils first batteries , upon the town , where the first church of our lord in this colony was gathered , producing those distractions , which have almost ruined the town . we have seen likewise the plague reaching afterwards into other towns far and near , where the houses of good men have the devils filling of them with terrible vexations ! this is the descent which , as it seems , the devil has now made upon us . but that which makes this descent the more formidable is ; the multitude and quality of persons accused of an interest in this witchcraft , by the efficacy of the spectres which take their name and shape upon them ; causing very many good and wise , men to fear , that many innocent , yea , and some vertuous persons , are by the devils in this matter imposed upon ; that the devils have obtain'd the power , to take on them the likeness of harmless people , and in that likeness to afflict other people , and be so abused by praestigious d●…emons , that upon their look or touch , the afflicted shall be oddly affected . arguments from the providence of god , on the one side , and from our charity towards man , on the other side , have made this now to become a most agitated controversy among us . there is an agony produced in the minds of men , lest the devil should sham us with devices , of perhaps a finer thred , than was ever yet practised upon the world. the whole business is become hereupon so snarled , and the determination of the question one way or another , so dismal , that our honourable judges , have a room for iehoshaphats exclamation , we know not what to do ! they have used , as judges have heretofore done , the spectral evidences , to introduce their further enquiries into the lives of the persons accused ; and they have thereupon , by the wonderful providence of god , been so strengthened with other evidences , that some of the witch gang have been fairly executed . but what shall be done , as to those against whom the evidence is chiefly founded in the dark world ? here they do solemnly demand our addresses to the , father of lights , on their behalf . but in the mean time , the devil improves the dark ness of this affair , to push us into a blind mans buffet , and we are even ready to be sinfully , yea , hotly , and madly , mauling one another , in the dark . the consequence of these things , every considerate man trembles at ; and the more , because the frequent cheats of passion , and rumour , do precipitate so many , that i wish i could say , the most were considerate . but that which carries on the formidableness of our trialls , unto that which may be called , a wrath unto the uttermost , is this : it is not without the wrath of the almighty god himself , that the devil is permitted thus to come down upon us in wrath . it was said , in isa. . . thro the wrath of the lord of hosts , the land is darkned . our land is darkned indeed ; since the powers of darkness are turned in upon us , ; t is a dark time , yea , a black night indeed , now the ty-dogs of the pitt , are abroad among us : but , it is thro the wrath of the lord of hosts ! inasmuch as the fire-brands of hell it self are used for the scorching of us , with cause enough may we cry out , what means the heat of this anger ? blessed lord ! are all the other instruments of thy vengeance , too good for the chastisement of such transgressors as we are ? must the very devils be sent out of their own place , to be our troublers ? must we be lash'd with scorpions , fetch'd from the place of torment ? must this wilderness be made a receptacle for the dragons of the wilderness ? if a lapland should nourish in it vast numbers , the successors of the old biarmi , who can with looks or words bewitch other people , or sell winds to marriners , and have their familiar spirits which they bequeath to their children when they dy , and by their enchanted kettle-drums can learn things done a thousand leagues off ; if a swedeland should afford a village , where some scores of haggs , may not only have their meetings with familiar spirits , but also by their enchantments drag many scores of poor children out of their bed-chambers , to be spoiled at those meetings ; this , were not altogether a matter of so much wonder ! but that new-england should this way be harassed ! they are not chaldeans , that bitter , and hasty nation , but they are , bitter and burning devils ; they are not swarthy indians , but they are sooty devils ; that are let loose upon us . ah , poor new-england ! must the plague of old egypt come upon thee ? whereof we read in psal. . . he cast upon them , the fierceness of his anger , wrath , and indignation , and trouble , by sending evil angels among them . what ? o what must next be looked for . must that which is there next mentioned , be next encountered ? he spared not their soul from death , but gave their life over to the pestilence . for my part , when i consider what melancthon saies , in one of his epistles , that these diabolical spectacles are often prodigies ; and when i consider , how often people have been by spectres called upon , just before their deaths ; i am yerily afraid , lest some wasting mortality , be among the things , which this plague is the forerunner of . i pray god , prevent it ! but now , what shall we do ? i. let the devils coming down in great wrath upon us , cause us to come down in great grief before the lord. we may truly and sadly say , we are brought very low ! low , indeed when the serpents of the dust , are crawling and coyling about us , and insulting over us . may we not say , we are in the very belly of hell. when hell it self is feeding upon us ? but how low is that ! o let us then most penitently lay ourselves very low , before the god of heaven , who has thus abased us . when a truculent nero , a devil of a man , was turned , in upon the world , it was said in , . pet. . , humble yourselves under the mighty hand of god. how much more now ought we to humble ourselves , under that mighty hand of that god who indeed has the devil in a chain , but has horribly lengthened out the chain ! when the old people of god , heard any blasphemies tearing of his ever-blessed name to pieces , they were to rend their cloaths at what they heard . i am sure , that we have cause to rend our hearts this day , when we see what an high treason has been committed against the most high god , by the witchcrafts in our neighbourhood . we may say ; and shall we not be humbled when we say it ? we have seen an horrible thing done in our land ! o 't is a most humbling thing , to think , that ever there should be such an abomination among us , as for a crue of humane race , to renounce their maker , and to unite with the devil , for the troubling of mankind , and for people to be , ( as is by some confess'd ) baptized by a fiend using this form upon them , thou art mine , and i have a full power over thee ! afterwards communicating in an hellish bread and wine , by that fiend admnistred unto them . it was said in deut. . , , . there shall not be found among you an inchanter , or a witch , or a charmer , or a consulter with familiar spirits , or a wizzard or a necromancer ; for all that do these things are an abomination to the lord , and because of these abominations , the lord thy god doth drive them out before thee . that new-england now should have these abominations in it , yea , that some of no mean profession , should be found guilty of them : alas , what humiliations are we all hereby oblig'd unto ? o 't is a defiled land , wherein we live ; let us be humbled for these defiling abominations , lest we be driven out of our land , it 's a very humbling thing to think , what reproaches will be cast upon us , for this matter , among , the daughters of the philistines . indeed , enough might easily be said for the vindication of this country from the singularity of this matter , by ripping up , what has been discovered in others . great britain alone , and this also in our dayes of greatest light , has had that in it , which may divert the calumnies of an ill-natured world , from centring here . they are the words of the devout bishop hall , satans prevalency in this age , is most clear in the marvellous number of witches abounding in all places . now hundreds are discovered in one shire ; and , if fame deceive us not , in a village of fourteen houses in the north , are found so many of this damned brood . yea , and those of both sexes , who have professed much knowledge , holiness , and devotion , are drawn into this damnable practice . i suppose the doctor in the first of those passages , may refer to what happened in the year . when so many vassals of the devil were detected , that there were thirty try'd at one time , whereas about fourteen were hang'd , and an hundred more detained in the prisons of suffolk and essex . among other things which many of these acknowledged , one was , that they were to undergo certain punishments , if they did not such and such hurts , as were appointed them . and , among the rest that were then executed , there was an old parson , called , lowis , who confessed , that he had a couple of imps , whereof one was alwayes putting him upon the doing of mischief ; once particularly , that imp calling for his consent so to do , went immediately and sunk a ship , then under sail. i pray , let not new-england become of an unsavoury and a sulphurous resentment in the opinion of the world abroad , for the doleful things which are now fallen out among us , while there are such histories of other places abroad in the world. nevertheless , i am sure that we , the people of new-england , have cause enough to humble our selves under our most humbling circumstances . we must no more , be , haughty , because of the lords holy mountain among us ; no , it becomes us rather to be , humble , because we have been such an habitation of unholy devils ! ii. since the divel is come down in great wrath upon us , let not us in our great wrath against one another provide a lodging for him . it was a most wholesome caution , in eph. . . . let not the sun go down upon your wrath : neither give place to the divel . the divel is come down to see what quarter he shall find among us : and , if his coming down , do now fill us with wrath against one another , and if between the cause of the sufferers on one hand , and the cause of the suspected on t'other , we carry things to such extreames of passion as are now gaining upon us , the devil will bless himself , to find such a convenient lodging as we shall therein afford unto him . and it may be that the wrath which we have had against one another has had more then a little influence upon the coming down of the divel in that wrath which now amazes us . have not many of us been devils one unto another for slanderings , for backbitings , for animosities ? for this , among other causes , perhaps , god has permitted the devils to be worrying , as they now are , among us . but it is high time to leave off all devilism , when the devil himself is falling upon us : and it is no time for us to be censuring and reviling one another , with a devilish wrath , when the wrath of the devil is annoying of us . the way for us to out-wit the devil , in the wiles with which he now vexes us , would be for us , to join as one man in our cries to god , for the directing , and issuing of this thorny business ; but if we do not lift up our hands to heaven , without wrath , we cannot then do it without doubt , of speeding in it . i am ashamed when i read french authors giving this character of englishmen [ ils se haissent les uns les autres , et sont en division continuelle . ] they hate one one another , and are always quarrelling one with another . and i shall be much more ashamed , if it become the character of new-englanders ; which is indeed , what the devil would have . satan would make us bruise one another , by breaking of the peace among us ; but o let us disappoint him . we read of a thing that sometimes happens to the devil , when he is foaming with his wrath , in mat. . ●… . the unclean spirit seeks rest , and finds none . but we give rest unto the devil , by wrath one against another . if we would lay aside all fierceness , and keeness , in the disputes which the devil has raised among us ; and if we would use to one another none but the , soft answers , which turn away wrath : i should hope that we might light upon such counsels , as would quickly extricate us out of our labyrinths . but the old incendiary of the world , is come from hell , with sparks of hell-fire flashing on every side of him ; and we make ourselves tynder to the sparks . when the emperour henry iii. kept the feast of pentecost , at the city mentz , there arose a dissension among some of the people there , which came from words to blows , and at last it passed on to the shedding of blood. after the tumult was over , when they came to that clause in their devotions , thou hast made this day glorious ; the devil to the unexpressible terrour of that vast assembly , made the temple ring with that outcry but i have made this day quarrelsome ! we are truly come into a day , which by being well managed might be very glorious , for the exterminating of those , accursed things , which have hitherto been the clogs of our prosperity ; but if we make this day quarrelsome , thro' any raging confidences , alas , o lord , my flesh trembles for fear of thee , and i am afraid of thy iudgments . erasmus , among other historians , tells us , that at a town in germany , a witch or devil , appear'd on the top of a chimney , threatning to set the town on fire : and at length , scattering a pot of ashes abroad , the town was presently and horribly burn't unto the ground . methinks , i see the spectres , from the tops of the chimneys to the north , ward , threatning to scatter fire , about the countrey ; but let us quench that fire by the most amicable correspondencies : lest , as the spectres , have , they say , already most literally burn't some of our dwellings , there do come forth a further fire from the brambles of hell , which may more terribly devour us . let us not be like a troubled house , altho we are so much haunted by the devils . let our long suffering be a well-placed piece of armour , about us , against the fiery darts of the wicked ones . history informs us , that so long ago , as the year , . a certain pestilent and malignant sort of a daemon , molested caumont in germany with all sorts of methods to stir upstrife among the citizens . he uttered prophecies , he detected villanies , he branded people with all kind of infamies . he incensed the neighbourhood against one man particularly , as the cause of all the mischiefs : who yet proved himself innocent . he threw stones at the inhabitants , and at length burn't their habitations , till the commission of the daemon could go no further . i say , let us be well aware lest such daemons do , come hither also ! iii. inasmuch as the devil is come down in great wrath , we had need labour , with all the care and speed we can to divert the great wrath of heaven from coming at the same time upon us . the god of heaven has with long and loud admonitions , been calling us to , a reformation of our provoking evils , as the only way to avoid that wrath of his , which does not only threaten , but consume us . 't is because we have been deaf to those calls , that we are now by a provoked god , laid open to the wrath of the devil himself . it is said in prov. . . when a mans ways please the lord , he maketh even his enemies to be at peace with him . the devil is our grand enemy : and tho' we would not be at peace with him , yet we would be at peace from him ; that is , we would have him unable to disquiet our peace . but inasmuch as the wrath which we endure from this enemy , will allow us no peace , we may be sure , our ways have not pleased the lord. it is because we have broken the hedge of gods precepts , that the hedge of gods provodence is not so entire as it uses to be about us ; but serpents are biting of us . o let us then set our selves to make our peace with our god , whom we have displeased by our iniquities : and let us not imagine that we can encounter the wrath of the devil , while there is the wrath of god almighty to set that mastiff upon us . reformation ! reformation ! has been the repeated cry , of all the judgments , that have hitherto been upon us : because we have been as deaf adders thereunto , the adders of the infernal pit are now hissing about us , at length , as it was of old said in luc . . if one went unto them , from the dead , they will repent ; even so ▪ there are some come unto us from the damned . the great god has loosed the bars of the pit , so that many damned spirits are come in among us , to make us repent of our misdemeanours . the means which the lord had formerly employ'd for our awakening , were such , that he might well have said , what could i have done more ? and yet after all , he has done more , in some regards , than was ever done for the awakening of any people in the world. the things now done to awaken our enquiries after our provoking evils , and our endeavours to reform those evils ; are most extraordinary things ; for which cause i would freely speak it , if we now do not some extraordinary things in returning to god , we are the most incurable , and i wish it be not quickly said , the most miserable , people under the sun. believe me , 't is a time for all people to do something extraordinary in searching and in trying of their ways , and in turning to the lord. it is at an extraordinary rate of circumspection and spiritual mindedness , that we should all now maintain a walk with god. at such a time as this , ought magistrates to do something extraordinary in promoting of what is laudable , and in restraining and chastising of evil doers . at such a time as this , ought ministers to do something extraordinary in pulling the souls of men out of the snares of the devil , not only by publick preaching , but by personal visits and counsels , from house to house . at such a time as this , ought churches to do something extraordinary , in renewing of their covenants , and in remembring , and reviving the obligations of what they have renewed . some admirable designs about the reformation of manners , have lately been on foot in the english nation , in pursuance of the most excellent admonitions , which have been given for it , by the letters of their majesties . besides the vigorous agreements of the iustices here and there in the kingdom ; assisted by godly gentlemen and informers , to execute the laws upon profane offenders : there has been started , a proposal , for the well-affected people in every parish , to enter into orderly societies , whereof every member shall bind himself , not only to avoid profaneness in himself , but also according unto their place , to do their utmost in first reproving , and , if it must be so , then exposing , and so punishing , as the law directs , for , others that shall be guilty . it has been observed , that the english nation has had some of its greatest successes , upon some special , and signal actions this way ; and a discouragement given unto legal proceedings of this kind , must needs be very exerci●…ng to the , wise that observe these things . but , o why should not new-england be the most forward part of the english nation in such reformations ? methinks , i hear the lord from heaven saying over us , o that my people had hearkened unto me ; then i should soon have subdued the devils , as well as their other enemies ! there have been some fome feeble essays towards reformation , of late in our churches ; but , i pray , what comes of them ? do we stay till the storm of his wrath be over ? nay , let us be doing what we can as fast as we can , to divert the storm . the devils , having broke in upon our world , there is great asking , who is it that have brought them in ? and many do by spectral exhibitions come to be cry'd out upon . i hope in gods time , it will be found , that among those that are thus cry'd out upon , there are persons yet clear from the great transgression ; but indeed , all the unreformed among us , may justly be cry'd out upon , as having too much of an hand in letting of the devils in to our borders ; 't is our worldliness , our formality , our sensuality , and our iniquity , that has help'd this letting of the devils in . o let us then at last , consider our wayes . 't is a strange passage recorded by mr. clark , in the life of his father , that the people of his parish refusing to be reclaimed from their sabbath breaking , by all the zealous testimonies which that good man bore against it ; at last , on a night after the people had retired home from a revelling profanation of the lords day , there was heard a great noise , with rattling of chains , up and down the town , and an horrid scent of brimstone fill'd the neighbourhood . upon which the guilty consciences of the wretches , told them , the devil was come to fetch them away : and it so terrify'd them , that an eminent reformation follow'd the sermons which that man of god preached thereupon . behold , sinners , behold , and wonder , lest you perish ; the very devils are walking about our streets , with lengthened chains , making a dreadful noise in our ears , and brimstone , even without a metaphor , is making an hellish and horrid stench in our nostrils . i pray , leave off all those things , whereof your guilty consciences may now accuse you , lest these devils do yet more direfully fall upon you . reformation is at this time , our only preservation . iv. when the devil is come down in great wrath , let every great vice which may have a more particular tendency to make us a prey unto that wrath , come into a due discredit with us . it is the general concession of all men , who are not become too unreasonable for common conversation , that the invitation of vvitchcrafts is the thing that ha's now introduced the devil into the midst of us . i say then , let not only all vvitchcrafts be duely abominated with us , but also let us be duely watchful against all the steps leading thereunto . there are lesser sorcertes which , they say , are too frequent in our land. as it was said in king. . . the children of israel did secretly , those things that were not right against the lord their god. so t is to be feared , the children of new-england have secretly done many things that have been pleasing to the devil . they say , that in some towns , it ha's been an usual thing for people to cure hurts with spells , or to use detestable conjurations , with sieves , & keyes , and pease , and nails , and horse-shooes , and i know not what other implements , to learn the things , for which they have a forbidden , and an impious curiositie . 't is in the devils name , that such things are done ; and in gods name i do this day charge them , as vile impieties . by these courses 't is , that people play upon the hole of the asp ; till that cruelly venemous asp has pull'd many of them , into the deep hole , of witchcraft it self . it has been acknowledged by some who have sunk the deepest into this horrible pit , that they began , at these little witchcrafts ; on which 't is pitty but the laws of the english nation , whereby the incorrigible repetition of those tricks , is made felony , were severally executed . from the like sinful curiosity it is , that the prognostications of iudicial astrology , are so injudiciously regarded by multitudes among us ; and although the jugling astrologers do scarce ever hit right , except it be in such weighty iudgments , forsooth , as that many old men will dy such a year , and that there will be many losses felt by some that venture to sea , and that there will be much lying and cheating in the world ; yet their foolish admirers , will not be perswaded , but that the innocent stars have been concern'd in these events . it is a disgrace to the english nation , that the phamphlets of such idle , futil , trifling star-gazers are so much considered ; and the countenance hereby given to a study , wherein at last , all is done by impulse , if any thing be done to any purpose at all , is not a little perillous to the souls of men . it is , ( a science , i dare not call it , but ) a iuggle , whereof the learned hall , well says , it is presumptuous and unwarrantable , & cry'd ever down by councils and fathers , as unlawful , as that which lies in the mid-way between magick , and imposture , and partakes not a little of both . men consult the aspects of planets , whose northern or southern motions receive denominations from a caelestial dragon , till the infernal dragon at length insinuate into them , with a poyson of witchcraft that can't be cured - has there not also been a world of discontent in our borders ? 't is no wonder , that the fiery serpents are so stinging of us ; we have been a most murmuring generation . it is not irrational , to ascribe the late stupendous growth of witches among us , partly to the bitter discontents , which affliction and poverty has fill'd us with : it is inconceivable , what advantage the devil gains over men , by discontent . moreover , the sin of unbelief may be reckoned as perhaps the chief crime of our land. we are told , god swears in wroth , against them that believe not ; and what follows then but this , that the devil comes unto them in wrath ? never were the offers of the gospel , more freely tendered , or more basely despised , among any people under the whole cope of heaven , then in this new-england . seems it at all marvellous unto us , that the devil should get such footing in our country ? why , 't is because the saviour has been slighted here , perhaps more than any where . the blessed lord jesus christ has been profering to us , grace , and glory , and every good thing , and been alluring of us to accept of him , with such terms as these ; undone sinner , i am all ; art thou willing that i should be thy all ? but , as a proof of that contempt which this unbelief has cast upon these proffers , i would seriously ask of the so many hundreds above a thousand people within these walls ; which of you all , o how few of you , can indeed say , christ is mine , and i am his , and he is the beloved of my soul ? i would only say thus much : when the precious and glorious jesus , is entreating of us to receive him , in all his offices , with all his benefits ; the devil minds what respect we pay unto that heavenly lord ; if we refuse him that speaks from heaven , then he that , comes from hell , does with a sort of claim set in , and cry out , lord , since this wretch is not willing that thou shouldst have him , i pray , let me have him . and thus , by the just vengeance of heaven , the devil becomes a master , a prince , a god , unto the miserable unbelievers : but o what are many of them then hurried unto ! all of these evil things , do i now set before you , as branded with the mark of the devil upon them . v. with great regard , with great pitty , should we lay to heart the condition of those , who are cast into affliction , by the great wrath of the devil . there is a number of our good neighbours , and some of them very particularly noted for goodness and vertue , of whom we may say , lord , they are vexed with devils . their tortures being primarily inflicted on their spirits , may indeed cause the impressions thereof upon their bodies to be the less durable , tho ▪ rather the more sensible : but they endure horrible things , and many have been actually murdered . hard censures now bestow'd upon these poor sufferers , cannot but be very displeasing unto our lord , who , as he said , about some that had been butchered by a pilate , in luc. . , . think ye that these were sinners above others , because they suffered such things ? i tell you no , but except ye repent , ye shall all likewise perish : even so , he now says , think ye that they who now suffer by the devil , have been greater sinners than their neighbours . no , do you repent of your own sins , lest the devil come to fall foul of you , as he has done to them . and if this be so , how rash a thing would it be , if such of the poor sufferers , as carry it with a becoming piety , seriousness , and humiliation under their present suffering , should be unjustly censured ; or have their very calamity imputed unto them as a crime ? it is an easy thing , for us to fall into , the fault of , adding affliction to the afflicted , and of , talking to the grief of those that are already vvounded : nor can it be wisdom to slight the dangers of such a fault . in the mean time , we have no bowels in us , if we do not compassionate the distressed county of essex , now crying to all these colonies , have pitty on me , o ye my friends , have pitty on me , for the hand of the lord has touched me , and the wrath of the devil has been therewithal turned upon me . but indeed , if an hearty pitty be due to any , i am sure , the difficulties which attend our honourable iudges , doe demand no inconsiderable share in that pitty . what a difficult , what an arduous task , have those worthy personages now upon their hands ? to carry the knife so exactly , that on the one side , there may be no innocent blood shed , by too unseeing a zeal for the children of israel ; and that on the other side , there may be no shelter given to those diabolical works of darkness , without the removal whereof we never shall have peace ; or fo those furies whereof several have kill'd more people perhaps than would serve to make a village : hic labor , hoc opus est ! o what need have we , to ●…be concerned , that the sins of our israel , may not provoke the god of heaven to leave his davids , unto a wrong step , in a matter of such consequence , as is now before them ! our disingenuous , uncharitable , unchristian reproching of such faithful men , after all , the prayers and supplications , with strong crying and tears , with which we are daily plying the throne of grace , that they may be kept , from what they fear , is none of the way for our preventing of what we fear . nor all this while , ought our pitty to forget such accused ones , as call for indeed our most compassionate pitty , till there be fuller evidences that they are less worthy of it . if satan have any where maliciously brought upon the stage , those that have hitherto had a just and good stock of reputation , for their just and good living , among us ; if the evil one have obtained a permission to appear , in the figure of such as we have cause to think , have hitherto abstained , even from the appearance of evil : it is in truth , such an invasion upon mankind , as may well raise an horror in us all : but , o what compassions are due to such as may come under such misrepresentations , of the great accuser ! who of us can say , what may be shown in the glasses of the great lying spirit ? altho' the usual providence of god [ we praise him ! ] keeps us from such a mishap ; yet where have we an absolute promise , that we shall every one alwayes be kept from it ? as long as charity is bound , to think no evil , it will not hurt us that are private persons , to forbear the iudgment which belongs not unto us . let it rather be our wish : may the lord help them to learn the lessons , for which they are now put unto so hard a school . vi. with a great zeal , we should lay hold on the covenant of god , that we may secure us and ours , from the great wrath , with which the devil rages . let us come into the covenant of grace , and then we shall not be hook'd into a covenant with the devil , nor be altogether unfurnished with armour , against the wretches that are in that covenant . theway to come under the saving influences of the new cove●…ant , is , to close with the lord jesus christ , who is the allsufficient mediator of it : let us therefore do that , by resigning up ourselves unto the saving , teaching , and ruling , hands of this blessed mediator . then we shall be , what we read in jude , . preserved in christ iesus : that is , as the destroying angel , could not meddle with such as had been distinguished , by the blood of the passeover on their houses , thus the blood of the lord jesus christ , sprinkled on our souls , will preserve us from the devil . the birds of prey ( and indeed the devils most literally in the shape of great birds ! ) are flying about : would we find a covert from these vultures : let us then hear our lord jesus from heaven clocqing unto us , o that you would be gathered under my wings . well ; when this is done , then let us own the covenant , which we are now come into , by joining ourselves to a particular church , walking in the order of the gospel ; at the doing whereof , according to that covenant of god , we give up ourselves unto the lord , and in him unto one another . while others have had their names entred in the devils book ; let our names be found in the church book , and let us be , written among the living in ierusalem . by no means let , church-work sink and fail in the midst of us ; but let the tragical accidents which now happen , exceedingly quicken that work. so many of the rising generation , utterly forgetting the errand of our fathers to build churches in this wilderness , and so many of our cottages being allow'd to live , where they do not , and perhaps cannot , wait upon god with the churches of his people ! t is as likely as any one thing to procure the swarmings of witch-crafts among us . but it becomes us , with a like ardour , to bring our poor children with us , as we shall do , when we come ourselves , into the covenant of god. it would break an heart of stone , to have seen , what i have lately seen ; even poor children of several ages , even from seven to twenty more or less , confessing their familiarity with devils ; but at the same time , in doleful bitter lamentations , that made a little pour traiture of hell it self , expostulating with their execrable parents , for devoting them to the devil in their infancy , and so entailing of devillism upon them ! now , as the psalmist could say , my zeal hath consumed me , because my enemies have forgotten thy words : even so , let the nefarious wickedness of those that have explicitly dedicated their children to the devil , even with devillish symbols , of such a dedication , provoke our zeal to have our children , sincerely , signally , and openly consecrated unto god ; with an education afterwards assuring and confirming that consecration . vii . let our prayer go up with great faith , against the devil , that comes down in great wrath. such is the antipathy of the devil to our prayer , that he cannot bear to stay long where much of it is : indeed it is diaboli flagellum , as well as , miseriae remedium ; the devil will soon be scourg'd out of the lords temple , by a whip , made and used , with the , effectual fervent prayer of righteous men. when the devil by afflicting of us , drives us to our prayers , he is , the fool making a whip for his own back . our lord said of the devil , in mat. . . this kind goes not out , but by prayer and fasting . but , prayer and fasting will soon make the devil be gone . here are charms indeed ! sacred and blessed charms , which the devil cannot stand before . a promise of god , being well managed in the hands of them , that are much upon their knees , will so , resist the devil , that he will flee from us . at every other weapon , the devils will be too hard for us ; the spiritual wickednesses in high places , have manifestly the upper hand of us ; that old serpent will be too old for us , too cunning , too subtil ; they will soon out-wit us , if we think to encounter them with any wit of our own . but when we come to prayers , incessant and vehement prayers before the lord , there we shall be too hard for them . when well-directed prayers , that great artillery of heaven , are brought into the field , there , methinks i see , there are these workers of iniqnity fallen , all of them ! and who can tell , how much the most obscure christian among you all , may do towards the deliverance of our land from the molestations which the devil is now giving unto us . i have read , that on a day of prayer kept by some good people for and with a possessed person , the de●…l at last flew out of the window , and referring to a devout , plain , mean woman then in the room , he cry'd out , o the woman behind the door ! 't is that woman that forces me away ! thus , the devil that now troubles us , may be forced within a while to forsake us : and it shall be said , he was driven away by the prayers of some obscure and retired souls , which the world has taken but little notice of ! the great god , is about a great work at this day among us ; now there is extream hazzard lest the devil who by compulsion must submit unto that great work , may also by permission come to confound that work : both in the detections of some , and in the confessions of others , whose ungodly deeds may be brought forth , by a great work of god , there is hazzard lest the devil intertwist some of his delusions . 't is prayer , i say , 't is prayer , that must carry us well thro' the strange things that are now upon us . only that prayer , must then be , the prayer of faith : o where is our faith in him , who hath spoiled these principalities and powers , on his cross triumphing over them ! viii . lastly , shake off , every soul , shake off the hard yoke of the devil , if you would not perish under the great wrath of the devil . where 't is said , the whole world lies in wickedness , 't is by some of the ancients rendred , the whole world lies in the devil . the devil is a prince , yea , the devil is a god unto all the unregenerate ; and alas , there is , a whole world of them . desolate sinners , consider what an horrid lord it is that you are enslav'd unto ; and oh shake off your slavery to such a lord. instead of him , now make your choice of the eternal god in jesus christ ; choose him with a most unalterable resolution ; and unto him say , with thomas , my lord , and my god! say with the church , lord , other lords have had the dominion over us , but now thou alone shalt be our lord for ever . then instead of your perishing under the wrath of the devils , god will fetch you to a place among those that fill up the room of the devils , left by their fall from the ethereal regions . it was a most awful speech made by the devil , possessiing a young woman , at a village in germany , by the command of god , i am come to torment the body of this young woman , though i can ▪ not hurt her soul ; and it is that i may warn men , to take heed of sinning against god. indeed ( said he ) 't is very sore against my will that i do it ; but the command of god forces me to declare what i do ; howeveer i know that at the last day , i shall have more souls than god himself . so spoke that horrible devil ! but o that none of our souls may be found among the prizes of the devil , in the day of god! o that what the devil has been forc'd to declare , of his kingdom among us , may prejudice our hearts against him for ever ! my text saies , the devil is come down in great wrath , for he has but a short time. yea , but if you do not by a speedy and thorough conversion to god , escape the wrath of the devil , you will yourselves go down , where the devil is to be , and you will there be sweltring under the devils wrath , not for a short time , but , world without end ; not for a short time , but for , infinite millions of ages . the smoke of your torment under that wrath , will ascend for ever and ever ! indeed the devils time for his wrath upon you in this world , can be but short , but his time for you to do his work , or , which is all one , to delay your turning to god , that is a long time. when the devil was going to be dispossessed of a man , he roar'd out , am i to be tormented before my time. you will torment the devil , if you rescue your souls out of his hands , by true repentance : if once you begin to look that way , hee 'll cry out , o this is before my time , i must have more time , yet in the service of such a guilty soul. but , i beseech you , let us join thus to torment the devil , in an holy revenge upon him , for all the injuries which he has done unto us ; let us tell him , satan , thy time with me is but short , nay , thy time with me shall be no more ; i am unutterably sorry that it has been so much ; depart from me thou evil-doer , that would'st have me to be an evil-doer like thy self ; i will now for ever keep the commandments of that god , in whom i live , and move , and have my being ! the devil has plaid a fine game for himself indeed , if by his troubling of our land , the souls of many people shoul come to , think upon their wayes , till eurn they turn their feet into the testimonies of the lord now that the devil may be thus outshot in his own bow , is the desire of all that love the salvation of god among us , as well as of him , who has thus addressed you. amen . having thus discoursed on the wonders of the invisible world , i shall now , with gods help , go on to relate some remarkable and memorable instances of wonders which that world he 's given to ourselves . and altho' the chief entertainment which my readers do expect , and shall receive , will be , a true history of what ha's occurred , respecting the witchcrafts wherewith we are at this day persecuted , yet i shall choose to usher in the mention of those things , with a narrative of an apparition which a gentleman in boston , had of his brother , just then murdered in london . it was , on the second of may in the year that a most ingenious , accomplished and well-disposed young gentleman , mr. ioseph beacon , by name , about five a clock in the morning , as he lay , whether sleeping or waking he could not say , ( but judged the latter of them , ) had a view of his brother then at london , altho' he was now himself at our boston , distanced from him a thousand leagues . this his brother appear'd unto him , in the morning , about five a clock at boston , having on him a bengale gown , which he usually wore , with a napkin ty'd about his head ; his countenance was very pale , ghastly , deadly , and he had a bloody wound on one side of his forehead ! brother ! saies the affrighted ioseph . brother ! answered the apparition . said ioseph , what 's the matter , brother ! how came you here ! the apparition reply'd , brother , i have been most barbarously and injuriously butchered , by a debauch'd , drunken fellow , to whom i never did any wrong in my life . whereupon he gave a particular description of the murderer ; adding , brother , this fellow , changing his name , is attempting to come cover unto new-england , in foy or wild ; i would pray you , on the first arrival of either of these , to get an order from the governour , to seiz the person , whom i have now described ; and then do you indict him for the murder of me your brother : i 'le stand by you , and prove the indictment . and so he vanished . mr. beacon was extreamly astonished at what he had seen and heard ; and the people of the family not only observed an extraordinary alteration upon him , for the week following , but have also given me under their hands a : full testimony , that he then gave them an account of this apparition . all this while , mr. , beacon had no advice of any thing amiss attending his brother then in england ; but about the latter end of iune following , he understood by the common ways of communication , that the april before , his brother going in hast by night to call a coach for a lady , mett a fellow then in drink , with his doxy in his hand . some way or other the fellow thought himself affrontted in the hasty passage of this beacon , & immediately ran in to the ●…-side of a neighbouring tavern , from whence he fetch'd out a fire-fork , wherewith he grievously wounded beacon in the skull ; even in that very part , where the apparition show'd his wound . of this wound he languished until he dy'd , on the second of may , about five of the clock in the morning at london . the murderer it seems , was endeavouring an escape , as the apparition affirm'd , but the friends of the deceased beacon siezed him : and prosecuting him at law , he found the help of such friends , as brought him off without the loss of his life ; since which , there has no more been heard of the business . this history i received of mr ioseph beacon himself ; who , a little before his own pious & hopeful death , which follow'd not long after , gave me the story written and signed with his own hand , and attested with the circumstances i have already mentioned . but i shall no longer detain my reader , from his expected entertainment ; in a brief account of the trials , which have passed upon some of the malefactors , lately executed at salem , for ●…he w●…hcrafts , whereof they stood convicted . for my own part , i was not present at any of them ; nor ever had i any personal prejudice at the persons thus brought upon the stage ; much less , at the surviving relations of those persons , with and for whom i would be as hearty a mourner as any man living in the world : the lord comfort them ! but having received a ●…mand , so to do , i can do no other than shortly relate the chief matters of fact which accurr'd in the trials of some that where executed ; in an abridgment collected out of the court-papers , on this occasion put into my hands . you are to take the truth , just as it was ; and the truth will hurt no good man. there might have been more of these , if my book would not thereby have been swollen too big ; and if some other worthy hands did not perhaps intend something further in these collections ; for which cause i have only singled out four or five which may serve to illustrate the way of dealing , wherein witchcrafts use to be concerned ; and i report matters not as an advocate but as an historian . they were some of the gracious words , inserted in the advice , which many of the neighbouring ministers , did this summer humbly lay before our honourable judges , we cannot but with all thankfulness , acknowledge the success which the merciful god has given unto the sedulous and assiduous endeavours of our honourable rulers , to detect the abominable witchcrafts which have been committed in the country ; humbly praying that the discovery of those mysterious and mischievous wickednesses , may be perfected . if in the midst of the many dissatisfactions among us , the publication of these trials , may promote such a pious thankfulness unto god , for justice being so far , executed among us , i shall rejoyce that god is glorified ; and pray that no wrong steps of ours may ever fully any of his glorious works . but we will begin with , a modern instance of witches discovered and condemned , in a trial , before that celebrated judge , sir. matthew hale . it may cast some light upon the dark things now in america , if we just give a glance upon the like things lately hapening in europe . we may see the witchcrafts here , most exactly resemble the witchcrafts there ; and we may learn what sort of devils do trouble the world. the venerable baxter very truly sais , iudge hale was a person , than whom no man , was more backward , to condemn a witch , without full evidence . now , one of the latest printed accounts , about a , trial of witches , is of what was before him ; and it ran on this wise . [ printed in the year ] and it is here the rather mentioned , because it was a trial , much considered by the judges of new-england . i. rose cullender , and amy duny , were severally indicted , for bewitching elizabeth durent ann durent , iane bocking , susan chandler , william durent , elizabeth and deborah pacy . and the evidence , whereon they were convicted , stood upon diverse particular circumstances . ii. ann durent , susan chandler , and elizabeh pacy , when they came into the hall , to give instructions for the drawing the bills of indictments , they fell into strange and violent fitts , so that they were unable to give in their depositions , not only then but also during the whole assizes . william durent being an infant , his mother swore , that amy duny looking after her child one day in her absence , did at her return confess , that she had given suck to the child : ( tho' she were an old woman : ) whereat , when durent expressed her displeasure , duny went away with discontents and menaces . the night after , the child fell into strange and sad fitts , wherein it continued for diverse weeks . one doctor iacob advised her to hang up the childs blanket , in the chimney corner all day , and at night , when she went to put the child into it , if she found any thing in it then to throw it without fear into the fire . accordingly , at night , there fell a great toad out of the blanket , which ran up & down the hearth . a boy , catch't it , & held it in the fire with the tongs : where it made an horrible noise , and flash'd like to gun-powder , with a report like that of a pistol : whereupon the toad was no more to be seen , the next day a kinswoman of duny's , told the deponent , that her aunt was all grievously scorch'd with the fire , and the deponent going to her house , found her in such a condition . duny told her , she might thank her for it ; but she should live to see some of her children dead , and her self upon crutches . but after the burning of the toad , this child recovered . this deponent further testify'd , that her daughter elizabeth , being about the age of ten years , was taken in like manner , as her first child was , and in her fitts complained much of amy duny , and said , that she did appear to her , and afflict her in such manner as the former . one day she found amy duny in her house , and thrusting her out of doors , duny said , you need not be so angry , your child won't live long . and within three days the child dyed . the deponent added , that the was her self , not long after taken with such a lameness , in both her leggs , that she was forced to go upon crutches ; and she was now in court upon them . [ it was remarkable , that immediately upon the juries bringing in duny guilty , durent was restored unto the use of her limbs , and went home without her crutches . ] iii. as for elizabeth and deborah pacy , one aged eleven years , the other nine ; the elder , being in court , was made utterly senseless , during all the time of the triall : or at least speechless . by the direction of the judge , duny was privately brought to elizabeth pacy , and she touched her hand : whereupon the child , without , so much as seeing her , suddenly leap'd up and flew upon the prisoner ; the younger was too ill , to be brought unto the assizes . but samuel pacy , their father , testify'd , that his daughter deborah , was taken with a sudden lameness ; and upon the grumbling of amy duny , for being denyed something , where this child was then sitting , the child was taken with an extreeme pain in her stomach , , like the pricking of pins ; and shrieking at a dreadful manner , like a whelp , rather then a rational creature . the physicians could not conjecture the cause of the distemper ; but amy duny being a woman of ill fame , and the child in fitts crying out of amy duny , as affrighting her with the apparition of her person , the deponent suspected her , and procured her to be set in the stocks . while she was there , she said in the hearing of two witnesses , mr pacy keeps a great stir about his child , but let him stay till he has done as much by his children , as i have done by mine : and being asked , what she had done to her children , she answered , she had been fain to open her childs mouth with a tap to give it victuals . the deponent added , that within two days , the fits of his daughters were such , that they could not preserve either life or breath , without the help of a tap. and that the children cry'd out of amy duny , and of rose cullender , as afflicting them , with their apparitions . iv. the fits of the children , were various . they would sometimes be lame on one side ; sometimes on t' other . sometimes very sore ; sometimes restored unto their limbs , and then deaf , or blind , or dumb , for a long while together . upon the recovery of their speech , they would cough extreamly ; and with much flegm , they would bring up crooked pins ; & one time , a two-penny nail , with a very broad head. commonly at the end of every fit , they would cast up a pin. when the children read , they could not pronounce the name of , lord , or iesus or christ , but would fall into fitts ; and say , amy duny says , i must not use that nami . when they came to the name of satan , or devil , they would clap their fingers on the book , crying out , this bites , but it makes me speak right well ! the children in their fitts , would often , cry out , there stands amy duny , or , rose cullender ; and they would afterwards relate , that these witches appearing before them , threatned them , that if they told what they saw or heard , they would torment them ten times more than ever they did before . v. margaret arnold , the sister of mr. pacy , testify'd unto the like sufferings being upon the children , at her house , whither her brother had removed them . and that sometimes , the children ( only ) would see things like mice , run about the house ; and one of them suddenly snap't one with the tongs , and threw it into the fire , where it screeched out like a rat. at another time , a thing like a bee , flew at the face of the younger child ; the child fell into a fitt ; and at last vomited up a , two-penny nail , with a broad head ; affirming , that the bee brought this nail , and forced it into her mouth . the child would in like manner be assaulted with flies , which brought crooked pins , unto her , and made her first swallow them , and then vomit them . she one day caught , an invisible mouse , and throwing it into the fire , it flash'd like to gun-powder . none besides the child saw the mouse , but every one saw the flash . she also declared , out of her fitts , that in them , amy duny , much tempted her to destroy her self . vi. as for ann durent , her father testifyed that upon a discontent of rose cullender , his daughter was taken with much illness in her stomach and great and sore pains , like the pricking of pins : and then swooning fitts , from which recovering she declared , she had seen the apparition of rose cullender , threatning to torment her . she likewise vomited up diverse pins . the maid was present at court , but when cullender look'd upon her , she fell into such fitts , as made her utterly unable to declare any thing . ann baldwin , deposed the same . vii . iane bocking , was too weak , to be at the assizes . but her mother testify'd , that her daughter having formerly been afflicted with swooning fitts , and recovered of them ; was now taken with a great pain in her stomach ; and new swooning fitts . that she took little food , but every day vomited crooked pins . in her first fitts , she would extend her arms , and use postures ; as if she catched at something , and when her clutched hands were forced open , they would find several pins diversely crooked , unaccountably lodged there . she would also maintain a discourse with some that were invisibly present , when casting abroad her arms , she would often say , i will not have it ! but at last say ; then i will have it●… and closing her hand , which when they presently after opened , a lath-nail was found in it . but her great complaints were of being visited by the shapes of amy duny , and rose cullender . viii . as for susan chandler , her mother testifyed , that being at the search of rose cullender , they found on her belly a thing like a teat , of an inch long ; which the said rose ascribed to a strain . but near her privy parts , they found thre●… more , that were smaller than the former . at the end of the long teat , there was a little hole , which appeared , as if newly sucked ; and upon straining it , a white milky matter issued out . the deponent further said , that her daughter being one day concerned at rose cullenders : taking her by the hand , she fell very sick , and at night cry'd out , that rose cullender woald come to bed unto her . her fitts grew violent , and in the intervals of them , she declared , that she saw rose cullender in them , and once having of a great dog with her . she also vomited up crooked pins ; and when she was brought into court , she fell into her fitts ▪ she recovered her self in some time , and was asked by the court , whether she was in a condition to take an oath , and give evidence . she said , she could ; but having been sworn , she fell into her fitts again , and , burn her ! burn her ! were all the words that she could obtain power to speak . her father likewise gave the same testimony with her mother ; as to all but the search . ix . here was the sum of the evidence : which mr. serjeant keeling ; thought not sufficient to convict the prisoners . for admitting the children were bewitched , yet , said he , it can never be apply'd unto the prisoners , upon the imagination only of the parties afflicted ; inasmuch as no person whatsoever could then be in safety . dr. brown , a very learned person then present , gave his opinion , that these persons were bewitched . he added , that in denmark , there had been lately a great discovery of witches ; who used the very same way of afflicting people , by conveying pins and nails into them . his opi nion was , that the devil in witchcrafts , did work upon the bodies of men and women , upon a natural , foundation ; and that he did extraordinarily afflict them , with such distempers as their bodies were most subject unto . x. the experiment about the usefulness , yea , or law●…ness whereof good men have sometimes disputed , was divers times made , that though the afflicted were utterly deprived of all sense in their fitts , yet upon the touch of the accused , they would so screech out , and fly up , as not upon any other persons . and yet it was also found that once upon the touch of an innocent person , the like effect follow'd , which put the whole court unto a stand ●…altho ' a small reason was at length attempted to be given for it . xi . however , to strengthen the credit of what had been already produced against the prisoners . one iohn soam testify'd , that bringing home his hay in three carts , one of the carts wrenched the window of rose cullenders house , whereupon she flew out , with violent threatenings against the deponent . the other two carts , passed by twice , loaded , that day afterwards ; but the cart which touched cullenders house , was twice or thrice that day overturned . having again loaded it , as they brought it thro' the gate which leads out of the field , the cart stuck so fast in the gates head , that they could not possibly get it thro' , but were forced to cut down the post of the gate , to make the cart pass thro' , altho' they could not perceive that the cart did of either side touch the gate-post . they afterwards , did with much difficulty get it home to the yard ; but could not for their lives get the cart nea●… the place , where they should unload . they were fain to unload at a great distance ; and when they were tired , the noses of them that came to assist them , would burst forth a bleeding ; so they were fain to give over till next morning : and then they unloaded without any difficult . xii . robert sherringham also testify'd , that the axle-tree of his cart , happening in passing , to break some part of rose cullenders house , in her anger at it , she vehemently threatned him , his horses should suffer for it . and within a short time , all his four horses dy'd ; after which he sustained many other losses in the sudden dying of his cattle . he was also taken with a lameness in his limbs ; and so vexed with lice of an extraordinary number and bigness , that no art could hinder the swarming of them , till he burnt up , two suits of apparrel . xiii . as for amy duny , t' was testfi'd by one richard spencer ' that he heard her say , the devil would not lett her rest ; until she were revenged on th●… wife of cornelius sandswel and that sandswel testify'd , that her poultrey dy'd suddenly , upon a●… dunyes threatning of them ; and that her husband●… chimney fell , quickly after duny had spoken 〈◊〉 such a disaster . and a firkin of fish could not be kept from falling into the water , upon suspicious words of duny's . xiv . the judge , told the jury , they were to inquire 〈◊〉 first , whether these children were bewitched ; and secondly , whether the prisoners at the bar were guilty of it . he made no doubt , there were such creatures as witches ; for the scriptures affirmed it ; and the wisdom of all nations had provided laws against such persons . he pray'd the god of heaven , to direct their h●…ts in the weighty thing they had in hand ; for , 〈◊〉 condemn the innocent , and let the guilty go free , were both an abomination to the lord. the jury in half an hour , brought them in guilty , upon their several indictments , which 〈◊〉 nineteen in number . the next morning , the children with their parents , came to the lodgings of the lord chi●…●…ustice , and were in as good health , as ever 〈◊〉 their lives ; being restored within half an 〈◊〉 after the witches were convicted . the witches were executed ; and confessed nothing ; which indeed will not be wondred by them , who consider and entertain the judgment of a judicious writer , that the unpardonable sin , is most usually committed by professors of the cristian religion falling into witchcraft . we will now proceed unto several of the like trials among our selves . i. the tryal of g. b. at a court of dyer and terminer , held in salem . . glad should i have been , if i had never known the name of this man ; or never had this occasion to mention so much as the first letters of his name . but the government requiring some account , of his trial , to be inserted in this book , it becomes me with all obedience , to submit unto the order . i. this g. b. was indicted for witchcrafts ; and in the prosecution of the charge against him , he was accused by five or six of the bewitched , as the author of their miseries ; he was accused by eight of the confessing witches , as being an head actor at some of their hellish randezvouzes , and one who had the promise of being a king in satans kingdom , now going to be erected ; he was accused by nine persons , for extraordinary lifting , and such feats of strength , as could not be done without a diabolical assistance . and for other such things he was accused , until about thirty testimonies were brought in against him ; nor were these , judg'd the half of what might have been considered , for his conviction : however they were enough to fix the character of a witch upon him , according to the rules of reasoning , by the judicious gaule , in that case directed . ii. the court being sensible , that the testimonies of the parties bewitched , use to have a room among the suspicions , or presumptions , brought in against one indicted for witchcraft , there were now heard the testimonies of several persons , who were most notoriously bewitched , and every day tortured by invisible hands , and these now all charged the spectres of g. b. to have a share in their torments . at the examination of this g. b. the bewitched people were grievously harassed , with preternatural mischiefs , which could not possibly be dissembled ; and they still ascribed it unto the endeavours of g. b. to kill them . and now upon his trial , one of the bewitched persons testify'd , that in her agonies , a little black hair'd man came to her , saying his name was band bidding her set her hand unto a book which ▪ he show'd unto her ; and bragging that he was a conjurer above the ordinary rank of witches ; that he often persecuted her , with the offer of that book , saying , she should be well , and need fear no body , if she would but sign it : but he inflicted cruel pains and hures upon her , because of her denying so to do . the testimonies of the other sufferers concurred with these ; and it was remarkable , that whereas biting , was one of the ways which the witches used , for the vexing of the sufferers , when they cry'd out of g. b. biting them , the print of the teeth , would be seen on the flesh of the complainers ; and just such a sett of teeth , as g. b' s would then appear upon them , which could be distinguished from those of some other mens . others of them testify'd , that in their torments , g. b. tempted them , to go unto a sacrament , unto which they perceived him with a sound of trumpet summoning of other witch●…s ; who quickly after the sound would come from all quarters unto the rendezvouz . one of them falling into a kind of trance , afterwards af●…ed , that g. b. had carried her into a very high mountain , where he show'd her mighty and glorious kingdoms , and said , he would give them all to her , if she would write in his book ; but she told him , they were none of his to give ; and refused the motions ; enduring of much misery for that refusal . it cost the court a wonderful deal of trouble , to hear the testimonies of the sufferers ; for when they were going to give in their depositions , they would for a long while be taken with fitts , that made them uncapable of saying any thing . the chief judge asked the prisoner , who he thought hindred these witnesses from giving their testimonies ? and he answered , he supposed , it was the divel ? that honourable person , then reply'd , how comes the divel so loathe to have any testimony born against you ? which cast him into very great confusion . iii. it has been a frequent thing for the bewitched people , to be entertained with apparitions of ghosts of murdered people , at the same time , that the spectres of the witches trouble them . these ghosts do always affright the beholders , more than all the other spectral representations ; and when they exhibit themselves , they cry out , of being murdered by the witchcrafts or other violences of the persons who are then in spectre present . it is further considerable , that once or twice , these apparitions have been seen by others at the very same time that they have shown them selves to the bewitched ; & seldom have there been these apparitions but when somthing unusual & suspected had attended the death of the party thus appearing . some that have bin accused by these apparitions , accosting of the bewitched people , who had never heard a word of any such persons , ever being in the world , have upon a fair examination freely , and fully , confessed the murders of those very persons , altho' these also did not know how the apparitions had complained of them . accordingly several of the bewitched , had given in their testimony , that they had been troubled with the apparitions of two women , who said , that they were g. bs. two wives ; and that he had been the death of them ; and that the magistrates must be told of it , before whom if b. upon his trial deny'd it , they did not know but that they should appear again in the court. now , g. b. had been infamous for the barbarous usage of his two successive wives , all the country over . moreover ; it was testifi'd , the spectre of g. b. threatning of the sufferers told them , he had killed ( besides others ) mrs lawson and her daughter ann. and it was noted , that these were the vertuous wife and daughter , of one at whom this g. b. might have a prejudice for his being serviceable at salem-village , from whence himself had in ill terms removed some years before : & that when they dy'd , which was long since , there were some odd circumstances about them , which made some of the attendents there suspect something of witchraft , tho' none imagined from what quarter it should come . well , g. b. being now upon his triall , one of the bewitched persons was cast into horror at the ghosts of b's . two deceased wives , then appearing before him , and crying for , vengeance , against him . hereupon several of the bewitched persons were successively called in , who all not knowing what the former had seen and said , concurred in their horror , of the apparition , which they affirmed , that he had before him . but he , tho' much appalled , utterly deny'd that he discerned anything of it ; nor was it any part of his conviction . iv judicious writers , have assigned it a great place , in the conviction of witches , when persons are impeached by other notorious witches , to be as ill as themselves ; especially , if the persons have been much noted for neglecting the worship of god. now , as there might have been testimonies enough of g. b's . antipathy to prayer and the other ordinances of god , tho' by his profession singularly obliged thereunto ; so , there now came in against the prisoner , the testimonies of several persons , who confessed their own having been horrible witches , and ever since their confessions had been themselves terribly tortured by the devils and other witches , even like the other sufferers ; and therein undergone the pains of many deaths for their confessions . these now testify'd , that g. b. had been at witch-meetings with them ; and that he was the person who had seduced , and compelled them into the snares of witchcraft : that he promised them fine cloaths , for doing it ; that he brought poppets to them , and thorns to stick into those poppets , for the afflicting of other people : and that he exhorted them , with the rest of the crue , to bewitch all salem-village , but besure to do it gradually , if they would prevail in what they did . when the lancashirewitches were condemn'd , i don't remember that there was any considerable further evidence , than that of the bewitched , and then that of some that confessed . we see so much already against g. b. but this being indeed not enough , there were , other things to render what had been already produced credible . v. a famous divine , recites this among the convictions of a witch ; the testimony of the party bewitched , whether pining or dying ; together with the ioint oathes of sufficient persons , that have seen certain prodi●…ious pranks or feats , wrought by the party accused . now god had been pleased so to leave this g. b. that he had ensnared himself , by several instances which he had formerly given of a preternatural strength , and which were now produced against him . he was a very puny man ; yet he had often done things beyond the strength of a giant . a gun of about seven foot barrel , and so heavy that strong men could not steadily hold it out , with both hands ; there were several testimonies , given in by persons of credit and honour , that he made nothing of taking up such a gun behind the lock , with but one hand , and holding it out like a pistol , at arms-end . g. b. in his vindication was so foolish as to say , that an indian was there , and held it out at the same time : whereas , none of the spectators ever saw any such indian ; but they suppos'd the black man ( as the witches call the devil ; and they generally say he resembles an indian ) might give him that assistence . there was evidence , likewise , brought in , that he made nothing of taking up whole barrels fill'd with malasses , or cider , in very disadvantagious postures , and carrying of them through the difficultest places , out of a canoo to the shore . [ yea , there were two testimonies , that g. b. with only putting the fore-finger of his right hand , into the muzzel of an heavy gun , a fowling-piece , of about six or seven foot barrel , did lift up the gun , and hold it out at arms end ; a gun which the deponents , though strong men , could not with both hands lift up , and hold out , at the butt end , as is usual . indeed one of these witnesses , was over perswaded by some persons , to be out of the way , upon g. b. 's trial ; but he came afterwards , with sorrow for his withdraw , and gave in his testimony : nor were either of these witnesses made use of as evidences in th●… trial. ] vi. there came in several testimonies , relating to the domestick affayrs of g. b. which had a very hard aspect upon him ; and not only prov'd him a very ill man ; but also confirmed the belief of the character , which had been already fastned on him . e. g. t' was testifyed , that keeping his two successive wives in a strange kind of slavery , he would when he came home from abroad , pretend to tell the talk which any had with them . that he ha's brought them to the point of death , by his harsh dealings with his wives , and then made the people about him to promise that in case death should happen , they would say nothing of it . that he used all means to make his wives write , sign , seal , and swear a covenant , never to reveal any of his secrets . that his wives had privately complained unto the neighbours about frightful apparitions of evilspirits , with which their house was sometimes infested ; and that many such things have been whispered among the neighbourhood . there were also some other testimonies , relating to the death of people , whereby the consciences of an impartial jury , were convinced , that g. b. had bewitched the persons mentioned in the complaints . but i am forced to omit several such passages , in this , as well as in all the succeeding trials , because the scribes who took notice of them , have not supplyed me . vii . one mr. ruck , brother in law to this g. 〈◊〉 testify'd , that g. b. and he himself , and his siste●… who was g. b's wife , going out for two or thre●… miles , to gather straw-berries , ruck , with his sister the wife of g. b. rode home very softly , with g. b. on foot in their company , g. b. stept aside a little into the bushes ; whereupon they halte●… and halloo'd for 〈◊〉 he not answering , they went away homewards , with a quickened pace ; without any expectation of seeing him in a considerable while : and yet when they were got 〈◊〉 home , to their astonishment they found him on foot , with them , having a basket of straw-berries ▪ 〈◊〉 . 〈◊〉 . immediately , then fell to chiding his wife 〈◊〉 〈◊〉 account of what she had been speaking to 〈◊〉 brother , of him , on the road : which when they wondred at , he said , he knew their thoughts . ruck being startled at that , made some reply , intimating that the devil himself did not know so far ; but g. b. answered , my god , makes known your thoughts unto me . the prisoner now at the barr had nothing to answer , unto what was thus witnessed against him , that was worth considering . only he said , ruck , and his wife left a man with him , when they left him . which ruck now affirm'd to be false ; and when the court asked g. b. what the man's name was ? his countenance was much altered ; nor could he say , who ' t was . but the court began to think , that he then step'd aside , only that by the assistance of the black man , he might put on his invisibility , and in that fascinating mist , gratify his own jealous humour , to hear what they said of him . which trick of rendring themselves invisible , our witches do in their confessions pretend that they sometimes are masters of ; and it it is the more credible , because there is demonstration that they often render many other things utterly invisible . viii . faltring , fau●…ty , unconstant , and contrary answers upon iudicial and deliberate examination , are counted some unlucky symptoms of gui●… in al●… crimes ; especially in witchcrafts . now there 〈◊〉 ver was a prisoner more emiuent for them , tha●… g. b. both at his examination and on his trial. h●… tergiversations , contradictions , and falsehoods , 〈◊〉 very sensible ; he had little to fay , but that 〈◊〉 heard some things that he could not prove , reflecting upon the reputation of some of the witnesses ▪ only he gave in a paper , to the jury ; wherein , altho ' he had many times before , granted , not only that there are witches , but also that the present sufferingsof the countrey are the effect of horrible witchcrafts , yet he now goes to , evince it , that there neither are , nor ever were , witches that having made a compact with the divel , can send a divel to torment other people at a distance . this paper was transcribed out of ady ; which the court presently knew , as soon as they heard it . but he said , he had taken none of it out of any book ; for which his evasion afterwards was , that a gentleman gave him the discourse , in a manuscript , from whence h●… transcribed it . ix . the jury brought him in guilty ; but when he came to dy , he utterly deny'd the fact , whereof he had been thus convicted . finis . observations concerning the original and various forms of government as described, viz. st. upon aristotles politiques. d. mr. hobbs's laviathan. d. mr. milton against salmatius. th. hugo grotius de jure bello. th. mr. hunton's treatise of monarchy, or the nature of a limited or mixed monarchy / by the learned sir r. filmer, barronet ; to which is added the power of kings ; with directions for obedience to government in dangerous and doubtful times. filmer, robert, sir, d. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing f estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) observations concerning the original and various forms of government as described, viz. st. upon aristotles politiques. d. mr. hobbs's laviathan. d. mr. milton against salmatius. th. hugo grotius de jure bello. th. mr. hunton's treatise of monarchy, or the nature of a limited or mixed monarchy / by the learned sir r. filmer, barronet ; to which is added the power of kings ; with directions for obedience to government in dangerous and doubtful times. filmer, robert, sir, d. . [ ], , [ ], p. : port. printed for r.r.c. and are to be sold by thomas axe ..., london : . contains portrait frontispiece of charles ii. 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and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng political science -- early works to . witchcraft. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - derek lee sampled and proofread - derek lee text and markup reviewed and edited - pfs batch review (qc) and xml conversion observations concerning the original and various forms of government , as described , viz. st . upon aristotles politiques . d. mr. hobbs's laviathan . d. mr. milton against salmatius . th . hugo grotius , de jure bello . th . mr. hunton's treatise of monarchy , or the nature of a limited or mixed monarchy . by the learned sir r. filmer , barronet . to which is added the power of kings . with directions for obedience to government in dangerous and doubtful times . london : printed for r. r. c. and are to be sold by thomas axe , at the blew-ball in duc●-lane . . augustissimi caroli secundi dei gratia angliae scotiae franciae et hiberniae rex . bona agere & mala pati regium est page . . the author's preface . there is a general belief , that the parliament of england was at first an imitation of the assembly of the three estates in france : therefore , in order to prepare the vnderstanding in the recerche we have in hand , it is proper to give a brief accompt of the mode of france in those assemblies : scotland and ireland being also under the dominion of the king of england ; a touch of the manner of their parliaments shall be by way of preface . . in france , the kings writ goeth to the bailiffs , seneschals , or stewards of liberties , who issue out warrants to all such as have fees and lands within their liberties , and to all towns , requiring all such as have any complaints , to meet in the principal city , there to choose two or three delegates , in the name of that province , to be present at the general assembly . at the day appointed , they meet at the principal city of the bailiwick . the king 's writ is read , and every man called by name , and sworn to choose honest men , for the good of the king and commonwealth , to be present at the general assembly , as delegates , faithfully to deliver their grievances , and demands of the province . then they choose their delegates , and swear them . next , they consult what is necessary to be complained of , or what is to be desired of the king : and of these things they make a catalogue or index . and because every man should freely propound his complaint or demands , there is a chest placed in the town-hall , into which every man may cast his writing . after the catalogue is made and signed , it is delivered to the delegates to carry to the general assembly . all the bailiwicks are divided into twelve classes . to avoid confusion , and to the end there may not be too great delay in the assembly , by the gathering of all the votes , every classis compiles a catalogue or book of the grievances and demands of all the bailiwicks within that classis , then these classes at the assembly compose one book of the grievances and demands of the whole kingdom . this being the order of the proceedings of the third estate ; the like order is observed by the clergy and nobility . when the three books for the three estates are perfected , then they present them to the king by their presidents . first , the president for the clergy begins his oration on his knees , and the king commanding , he stands up bare-headed , and proceeds . and so the next president for the nobility doth the like . but the president for the commons begins and ends his oration on his knees . whilst the president for the clergy speaks , the rest of that order rise up , and stand bare , till they are bid by the king to sit down , and be covered , and so the like for the nobility . but whilst the president of the commons speaks , the rest are neither bidden to sit , or be covered . thus the grievances and demands being delivered , and left to the king and his council , the general assembly of the three estates endeth , atque ita totus actus concluditur . thus it appears , the general assembly was but an orderly way of presenting the publick grievances and demands of the whole kingdom , to the consideration of the king : not much unlike the antient vsage of this kingdom for a long time , when all laws were nothing else but the king's answers to the petitions presented to him in parliament , as is apparent by very many statutes , parliament-rolls , and the confession of sir edw. coke . . in scotland , about twenty days before the parliament begins , proclamation is made throughout the kingdom , to deliver in to the king's clerk , or master of the rolls , all bills to be exhibited that sessions , before a certain day : then are they brought to the king , and perused by him : and only such as he allows are put into the chancellour's hand , to be propounded in parliament , and none others : and if any man in parliament speak of another matter than is allowed by the king , the chancellor tells him , there is no such bill allowed by the king. when they have passed them for laws , they are presented to the king , who , with his scepter put into his hand by the chancellor , ratifies them , and if there be any thing the king dislikes , they raze it out before . . in ireland , the parliament , as appears by a statute made in the tenth year of hen. . c. . is to be after this manner : no parliament is to be holden but at such season as the king's lieutenant and council there , do first certifie the king , under the great seal of that land , the causes and considerations , and all such acts as they think fit should pass in the said parliament . and such causes and considerations , and acts affirmed by the king and his council to be good and expedient for that land : and his licence thereupon as well in affirmation of the said causes and acts , as to summon the parliament under his great seal of england had and obtained . that done , a parliament to be had and holden after the form and effect afore-rehearsed , and if any parliament be holden in that land contrary to the form and provision aforesaid , it is deemed void , and of none . effect in law. it is provided , that all such bills as shall be offered to the parliament there ; shall be first transmitted hither under the great seal of that kingdom , and having received allowance and approbation here , shall be put under the great seal of this kingdom , and so returned thither to be preferred to the parliament . by a statute of and of philip and mary , for the expounding of poynings act , it is ordered , for the king 's passing of the said acts in such form and tenor as they should be sent into england , or else for the change of them , or any part of them . after this shorter narrative of the vsage of parliaments in our neighbour and fellow kingdoms , it is time the inquisitio magna of our own be offered to the verdict or judgment of a moderate and intelligent reader . rob. filmer . a collection of the several tracts written by sir robert filmer , knight . i. the free-holders grand inquest , touching our soveraign lord the king , and his parliament : to which are added observations upon forms of government : together with directions for obedience to governors in dangerous and doubtful times . ii. reflections concerning the original of government , upon . aristotle's politiques . . mr. hobs's leviathan . . mr. milton against salmasius . . h. grotius de jure belli . . mr. hunton's treatise of monarchy , or the anarchy of a limited or mixed monarchy . iii. a succinct examination of the fundamentals of monarchy , both in this and other kingdoms , as well about the right of power in kings , as of the original and natural liberty of the people . a question never yet disputed , though most necessary in these times . iv. the power of kings : and in particular , of the king of england . v. an advertisement to the jury-men of england , touching witches . together with a difference between an english and hebrew witch . vi. patriarcha : or the natural power of kings . the argument . a presentment of divers statutes , records , and other precedents , explaining the writs of summons to parliament : shewing , i. that the commons , by their writ , are only to perform and consent to the ordinances of parliament . ii. that the lords or common councel by their writ are only to treat , and give counsel in parliament . iii. that the king himself only ordains and makes laws , and is supreme judge in parliament . with the suffrages of hen. de bracton . jo. britton . tho. egerton . edw. coke . walter raleigh . rob. cotton . hen. spelman . jo. glanvil . will. lambard . rich. crompton . william cambden , and jo. selden . the free-holders grand inquest touching our sovereign lord the king , and his parliament . every free-holder that hath a voice in the election of knights , citizens , or burgesses for the parliament , ought to know with what power he trusts those whom he chooseth , because such trust is the foundation of the power of the house of commons . a writ from the king to the sheriff of the county , is that which gives authority and commission for the free-holders to make their election , at the next county-court-day after the receipt of the writ ; and in the writ there is also expressed the duty and power of the knights , citizens and burgesses that are there elected . the means to know what trust or authority the countrey or free-holders confer , or bestow by their election , is in this , as in other like cases , to have an eye to the words of the commission , or writ it self : thereby it may be seen whether that which the house of commons doth act be within the limit of their commission : greater or other trust than is comprised in the body of the writ , the free-holders do not , or cannot give if they obey the writ : the writ being latine , and not extant in english , few free-holders understand it , and fewer observe it ; i have rendred it in latine and english . rex vicecomiti salut ' &c. qvia de advisamento & assensu concilii nostri pro quibusdam arduis & urgentibus negotiis , nos , statum & defensionem regni nostri angliae , & ecclesiae anglicanae concernen ' , quoddam parliamentum nostrum apud civitatem nostram west . duodecimo die novembris prox ' futur ' teneri ordinavimus , & ibid ' cum praelatis , magnatibus & proceribus dicti regni nostri colloquium habere & tract ' : tibi praecipimus firmiter injungentes quod facta proclam ' in prox ' comitat ' tuo post receptionem hujus brevis nostri tenend ' die & loco praedict ' duos milit ' gladiis cinct ' magis idoneos & discretos comit ' praedicti , & de qualib ' civitate com' illius duos cives , & de quolibet burgo duos burgenses de discretior ' & magis sufficientibus libere & indifferenter per illos qui proclam ' hujusmodi interfuerint juxta formam statutorum inde edit ' & provis ' eligi , & nomina corundum milit ' , civium & burgensium , sic electorum in quibusdam indentur ' inter te & illos qui hujusmodi election ' interfuerint , inde conficiend ' sive hujusmodi electi praesentes fuerint vel absentes , inseri : cósque ad dict' diem & locum venire fac ' . ita quod iidem milites plenam & sufficientem potestatem pro se & communitate comit ' praedicti , ac dict' cives & burgenses pro se & communitat ' civitatum & burgorum praedictorum divisim ab ipsishabeant , ad faciendum & consentiendum his quae tunc ibid ' de communi consilio dicti reg . nostri ( favente deo ) contigerint ordinari super negotiis ante dictis : ita quod pro defectu potestatis hujusmodi , seu propter improvidam electionem milit ' civium aut burgensium praedictorum , dicta negotia infecta non remaneant quovismodo . nolumus autem quod tu nec aliquis alius vic' dicti reg . nostri aliqualiter sit electus . et electionem illam in pleno comitatu factam , distincte & aperte sub sigillo tuo & sigillis eorum qui electioni illi interfuerint , nobis in cancellar ' nostram ad dict' diem & locum certifices indilate , remittens nobis alteram partem indenturarum praedictarum praesentibus consut ' una cum hoc breve . teste meipso apud westmon ' . the king to the sheriff of greeting . whereas , by the advice and consent of our councel , for certain difficult and urgent businesses concerning us , the state and defence of our kingdom of england , and the english church : we have ordained a certain parliament of ours , to be held at our city of _____ the _____ day of _____ next ensuing , and there to have conference , and to treat with the prelates , great men , and peers of our said kingdom . we command and straitly enjoyn you , that making proclamation at the next county-court after the receipt of this our writ , to be holden the day , and place aforesaid : you cause two knights , girt with swords , the most fit and discreet of the county aforesaid : and of every city of that county two citizens ; of every borough , two burgesses of the discreeter and most sufficient ; to be freely , and indifferently chosen by them who shall be present at such proclamation , according to the tenor of the statutes in that case made and provided : and the names of the said knights , citizens , and burgesses so chosen , to be inserted in certain indentures to be then made between you , and those that shall be present at such election , whether the parties so elected be present , or absent : and shall make them to come at the said day , and place : so that the said knights for themselves , and for the county aforesaid ; and the said citizens , and burgesses for themselves , and the commonalty of the aforesaid cities and boroughs , may have severally from them , full and sufficient power to perform , and to consent to those things which then by the favour of god shall there happen to be ordained by the common councel of our said kingdom , concerning the businesses aforesaid : so that the business may not by any means remain undone for want of such power or by reason of the improvident election of the aforesaid knights , citizens , and burgesses . but we will not in any case you or any other sheriff of our said kingdom shall be elected ; and at the day and place aforesaid , the said election made in the full county-court , you shall certifie without delay to us in our chancery , under your seal , and the seals of them which shall be present at that election , sending back unto us the other part of the indenture aforesaid affiled to these presents , together with this writ . witness our self at westmin . by this writ we do not find that the commons are called to be any part of the common councel of the kingdom , or of the supream court of judicature , or to have any part of the legislative power , or to consult de arduis regni negotiis , of the difficult businesses of the kingdom . the writ only says , the king would have conference , and treat with the prelates , great men , and peers : but not a word of treating or conference with the commons ; the house of commons , which doth not minister an oath , nor fine , nor imprison any , but their own members ( and that but of late in some cases ) cannot properly be said to be a court at all ; much less to be a part of the supream court , or highest judicature of the kingdom . the constant custom , even to this day , for the members of the house of commons to stand bare , with their hats in their hands in the presence of the lords , while the lords sit covered at all conferences , is a visible argument , that the lords and commons are not fellow-commissioners , or fellow-counsellors of the kingdom . the duty of knights , citizens , and burgesses , mentioned in the writ , is only ad faciendum , & consentiendum , to perform and to consent to such things as should be ordained by the common councel of the kingdom ; there is not so much mentioned in the writ as a power in the commons to dissent . when a man is bound to appear in a court of justice , the words are , ad faciendum & recipiendum quod ei per curiam injungetur : which shews , that this word faciendum is used as a term in law , to signifie to give obedience : for this , we meet with a precedent even as ancient as the parliament-writ it self , and it is concerning proceedings in parliament ed. . dominus rex mandavit vicecom ' quod , &c. summon ' nicolaum de segrave , & ex parte domini regis firmiter ei injungeret , quod esset coram domino rege in proximo parl. &c. ad audiendum voluntatem ipsius domini regis , &c. et ad faciendum & recipiendum ulterius quod curia domini regis consideraret in praemissis . our lord the king commands the sheriff to summon nicholas segrave to appear before our lord the king in the next parliament , to hear the will of the lord our king himself , and to perform and receive what the kings court shall further consider of the premises . sir edw. coke , to prove the clergy hath no voice in parliament , saith , that by the words of their writ , their consent was only to such things as were ordained by the common councel of the realm . if this argument of his be good , it will deny also voices to the commons in parliament ; for in their writ are the self-same words , viz. to consent to such things as were ordained by the common councel of the kingdom . sir edw. coke concludes , that the procuratores cleri , have many times appeared in parliament , as spiritual assistants , to consider , consult , and to consent ; but never had voice there ; how they could consult and consent without voices he doth not shew : though the clergy ( as he saith ) oft appeared in parliament , yet was it only ad consentiendum , as i take it , and not ad faciendum , for the word faciendum is omitted in their writ ; the cause , as i conceive , is , the clergy , though they were to assent , yet by reason of clerical exemptions , they were not required to perform all the ordinances or acts of parliament . but some may think , though the writ doth not express a calling of the knights , citizens , and burgesses to be part of the common councel of the kingdom ; yet it supposeth it a thing granted , and not to be questioned , but that they are a part of the common councel . indeed if their writ had not mentioned the calling of prelates , great men , and peers to councel , there might have been a little better colour for such a supposition : but the truth is , such a supposition doth make the writ it self vain and idle ; for it is a senseless thing to bid men assent to that which they have already ordained : since ordaining is an assenting , and more than an assenting . for clearing the meaning and sense of the writ , and satisfaction of such as think it impossible , but that the commons of england have always been a part of the common councel of the kingdom , i shall insist upon these points : . that anciently the barons of england were the common councel of the kingdom . . that untill the time of hen. . the commons were not called to parliament . . though the commons were called by hen. . yet they were not constantly called , nor yet regularly elected by writ until hen. . time . for the first point , mr. cambden in his britannia , doth teach us , that in the time of the english saxons , and in the ensuing age , a parliament was called commune concilium , which was ( saith he ) praesentia regis , praelatorum , procerumque collectorum , the presence of the king , prelates , and peers assembled ; no mention of the commons : the prelates and peers were all barons . the author of the chronicle of the church of lichfield , cited by m. selden , saith , postquam rex edvardus , &c. concilio baronum angliae , &c. after king edward was king ; by the councel of the barons of england , he revived a law which had lain asleep three score & seven years : and this law was called the law of st. edward the king. in the same chronicle it is said , that will. the conquerour , anno regni sui quarto apud londin ' , had concilium baronum suorum , a councel of his barons . and of this parliament it is , that his son hen. . speaks , saving , i restore you the laws of king edward the confessor , with those amendments wherewith my father amended them by the councel of his barons . in the fifth year , as mr. selden thinks , of the conquerour , was a parliament , or principum conventus , an assembly of earls and barons at pinenden heath in kent , in the cause between lanfranke the arch-bishop of canterbury , and odo earl of kent . the king gave commission to godfrid , then bishop of constance in normandy , to represent his own person for hearing the controversie ( as saith m. lambard ; ) and caused egelrick the bishop of chichester , ( an aged man , singularly commended for skill in the laws and customes of the realm ) to be brought thither in a wagon for his assistance in councel : commanded haymo the sheriff of kent , to summon the whole county to give in evidence : three whole days spent in debate : in the end lanfrank and the bishop of rochester were restored to the possession of detling and other lands which odo had withholden . there is mention of a parliament held under the same king william the conquerour , wherein all the bishops of the land , earls and barons , made an ordinance touching the exemption of the abby of bury from the bishops of norwich . in the tenth year of the conquerour , episcopi , comites , & barones regni regià potestate ad universalem synodum pro causis audiendis & tractandis convocati , saith the book of westminster . in the year of william . there was a parliament de cunctis regni principibus ; another w ch had quosque regni proceres : all the peers of the kingdom . in the seventh year was a parliament at rockingham-castle in northamptonshire . episcopis , abbatibus cunctisque regni principibus una coeuntibus . a year or two after , the same king , de statu regni acturus , &c. called thither , by the command of his writ , the bishops , abbots , and all the peers of the kingdom . at the coronation of hen. . all the people of the kingdom of england were called , and laws were then made ; but it was per commune concilium baronum meorum , by the common councel of my barons . in his d. year , the peers of the kingdom were called without any mention of the commons : and another , a while after , consensu comitum & baronum , by the consent of earls and barons . florentius wigorniensis saith , these are statutes which anselme and all the other bishops in the presence of king henry , by the assent of his barons ordained : and in his tenth year , of earls and peers ; and in his . of earls and barons . in the year following , the same king held a parliament , or great councel , with his barons spiritual and temporal . king hen. . in his tenth year , had a great councel or parliament at clarendon , which was an assembly of prelates and peers . hen. . saith hovenden , was a great councel at nottingham , and by the common councel of the arch-bishops , bishops , earls and barons , the kingdom was divided into six parts . and again , hovenden saith , that the same king at windsor ( apud windeshores ) communi concilio of bishops , earls , and barons , divided england into four parts . and in his year a parliament at windsor of bishops , earls , and barons . and another of like persons at northampton . king richard . had a parliament at nottingham , in his fifth year , of bishops , earls , and barons : this parliament lasted but four days , yet much was done in it : the first day the king disseiseth gerard de canvil of the sherifwick of lincoln , and hugh bardolph of the castle and sherifwick of york . the second day he required judgment against his brother john , who was afterwards king : and hugh de novant bishop of coventry . the third day was granted to the king of every plow-land in england s. he required also the third part of the service of every knights fee for his attendance into normandy , and all the wool that year of the monks cisteaux , which , for that it was grievous and unsupportable , they sine for money . the last day was for hearing of grievances : and so the parliament brake up ; and the same year held another at northampton of the nobles of the realm . king john , in his fifth year , he and his great men met , rex & magnates convenerunt : and the roll of that year hath commune concilium baronum meorum , the common councel of my barons at winchester . in the sixth year of king henry . the nobles granted to the king , of every knights fee , two marks in silver . in the seventh year he had a parliament at london , an assembly of barons . in his thirteenth year an assembly of the lords at westminster . in his fifteenth year , of nobles , both spiritual and temporal . m. par. saith , that h. . congregati sunt magnates ad colloquium de negotiis regni tractaturi , the great men were called to confer and treat of the business of the kingdom . and at merton , our lord the king granted , by the consent of his great men , that hereafter vsury should not run against a ward from the death of his ancestor . hen. . the king sent his royal writs , commanding all belonging to his kingdom , that is to say , arch-bishops , bishops , abbots , and priors installed , earls and barons , that they should all meet at london , to treat of the king's business touching the whole kingdom : and at the day prefixed , the whole multitude of the nobles of the kingdom met at london , saith matt. westminster . in his year , at the request , and by the councel of the lords , the charters were confirmed . hen. . at winchester , the king sent his royal writs to arch-bishops , bishops , priors , earls and barons , to treat of business concerning the whole kingdom . hen. . the king commanded all the nobility of the whole kingdom to be called to treat of the state of his kingdom . matt. westm ' . hen. . the king had a treaty at oxford with the peers of the kingdom . matt. westminster . at a parliament at marlborough . hen. . statutes were made by the assent of earls and barons . here the place of bracton , chief justice in this kings time , is worth the observing ; and the rather for that it is much insisted on of late , to make for parliaments being above the king. the words in bracton are , the king hath a superiour , god ; also the law by which he is made king ; also his court , viz. the earls and barons . the court that was said in those days to be above the king , was a court of earls and barons , not a word of the commons , or the representative body of the kingdom being any part of the superiour court. now for the true sense of bractons words , how the law , and the court of earls and barons , are the kings superiours ; they must of necessity be understood to be superiours , so far only as to advise , and direct the king out of his own grace and good will only : which appears plainly by the words of bracton himself , where , speaking of the king , he resolves thus , nec potest ei necessitatem aliquis imponere quod injuriam suam corrigat & emendat , cum superiorem non habeat nisi deum ; & satis ei erat ad poenam , quod dominum expectat ultorem . nor can any man put a necessity upon him to correct and amend his injury unless he will himself , since he hath no superiour but god ; it will be sufficient punishment for him , to expect the lord an avenger . here the same man , who speaking according to some mens opinion , saith , the law and court of earls and barons are superiour to the king ; in this place tells us himself , the king hath no superiour but god : the difference is easily reconciled ; according to the distinction of the school-men , the king is free from the coactive power of laws or counsellors : but may be subject to their directive power , according to his own will : that is , god can only compel , but the law and his courts may advise him. rot. parliament . hen. . nu . . the commons expresly affirm , judgment in parliament belongs to the king and lords . these precedents shew , that from the conquest until a great part of henry the third's reign ( in whose days it is thought the writ for election of knights was framed ) which is about two hundred years , and above a third part of the time since the conquest , to our days , the barons made the parliament or common councel of the kingdom ; under the name of barons , not only the earls , but the bishops also were comprehended , for the conquerour made the bishops barons . therefore it is no such great wonder , that in the writ we find the lords only to be the counsellors , and the commons called only to perform and consent to the ordinances . those there be who seem to believe , that under the word barons anciently the lords of court-barons were comprehended , and that they were called to parliament as barons ; but if this could be proved to have been at any time true , yet those lords of court-barons were not the representative body of the commons of england , except it can be also proved , that the commons , or free-holders of the kingdom , chose such lords of court-barons to be present in parliament . the lords of manors came not at first by election of the people , as sir edw. coke , treating of the institution of court-barons , resolves us in these words : by the laws and ordinances of ancient kings , and especially of king alfred , it appeareth , that the first kings of this realm had all the lands of england in demean ; and les grand manors and royalties they reserved to themselves , and of the remnant they , for the defence of the realm , enfeoffed the barons of the realm with such jurisdiction as the court-baron now hath . coke's institutes , first part , fol. . here , by the way , i cannot but note , that if the first kings had all the lands of england in demean , as sir edw. coke saith they had ; and if the first kings were chosen by the people ( as many think they were ) then surely our fore-fathers were a very bountiful ( if not a prodigal ) people , to give all the lands of the whole kingdom to their kings , with liberty for them to keep what they pleased , and to give the remainder to their subjects , clogg'd and encumbred with a condition to defend the realm : this is but an ill sign of a limited monarchy by original constitution or contract . but , to conclude the former point , sir edward coke's opinion is , that in the ancient laws , under the name of barons , were comprised all the nobility . this doctrine of the barons being the common councel doth displease many , and is denied , as tending to the disparagement of the commons , and to the discredit and confutation of their opinion , who teach , that the commons are assigned councellors to the king by the people ; therefore i will call in mr. pryn to help us with his testimony : he in his book of treachery & disloyalty , &c. proves , that before the conquest , by the laws of edward the confessor , cap. . the king by his oaths was to do justice by the councel of the nobles of his realm . he also resolves , that the earls and barons in parliament are above the king , and ought to bridle him , when he exorbitates from the laws . he further tells us , the peers & prelates have oft translated the crown from the right heir , . electing and crowning edward , who was illegitimate ; and putting by ethelred , the right heir , after edgars decease . . electing and crowning canutus , a meer foreigner , in opposition to edmund , the right heir to king ethelred . . harold and hardiknute , both elected kings successively without title ; edmund and alfred the right heirs being dispossessed . . the english nobility , upon the death of harold , enacted , that none of the danish bloud should any more reign over them . . edgar etheling , who had best title , was rejected ; and harold elected and crowned king. . in the second and third year of edw. . the peers and nobles of the land , seeing themselves contemned , entreated the king to manage the affairs of the kingdom by the councel of his barons . he gave his assent , and sware to ratifie what the nobles ordained ; and one of their articles was , that he would thenceforward order all the affairs of the kingdom by the councel of his clergy and lords . . william rufus , finding the greatest part of the nobles against him , sware to lanfranke , that if they would choose him for king , he would abrogate their over-hard laws . . the beginning , saith mr. pryn , of the charter of hen. . is observable ; henry by the grace of god , of england , &c. know ye , that by the mercy of god and common councel of the barons of the kingdom , i am crowned king. . maud the empress , the right heir , was put-by the crown , by the prelates and barons , and stephen earl of mortain , who had no good title , assembling the bishop and peers , promising the amendment of the laws according to all their pleasures and liking , was by them all proclaimed king. lewis of france crowned king by the barons , instead of king john. all these testimonies from mr. pryn may satisfie , that anciently the barons were the common councel , or parliament of england . and if mr. pryn could have found so much antiquity , and proof for the knights , citizens , and burgesses , being of the common councel : i make no doubt but we should have heard from him in capital characters ; but alas ! he meets not with so much as these names in those elder ages . he dares not say , the barons were assigned by the people , councellors to the king ; for he tells us , every baron in parliament doth represent his own person , and speaketh in behalf of himself alone ; but in the knights , citizens , and burgesses , are represented the commons of the whole realm : therefore every one of the commons hath a greater voice in parliament than the greatest earl in england . nevertheless master pryn will be very well content if we will admit and swallow these parliaments of barons , for the representative body of the kingdom ; and to that purpose he cites them , or to no purpose at all . but to prove the treachery and disloyalty of popish parliaments , prelates , and peers , to their kings : which is the main point , that master pryn , by the title of his book is to make good , and to prove . as to the second point ; which is , that until the time of hen. . the commons were not called to parliament : besides , the general silence of antiquity which never makes mention of the commons coming to parliament until that time ; our histories say , before his time only certain of the nobility were called to consultation about the most important affairs of the state : he caused the commons also to be assembled by knights , citizens , and burgesses of their own appointment : much to the same purpose writes sir walter raleigh , saying , it is held that the kings of england had no formal parliaments till about the th year of king hen. . for in his third year , for the marriage of his daughter , the king raised a tax upon every hide of land , by the advice of his privy councel alone . and the subjects ( saith he ) soon after this parliament was established , began to stand upon terms with their king , and drew from him by strong hand , and their swords , their great charter ; it was after the establishment of the parliament , by colour of it , that they had so great daring . if any desire to know the cause why hen. . called the people to parliament , it was upon no very good occasion , if we believe sir walter raleigh ; the grand charter ( saith he ) was not originally granted regally and freely , for king hen. . did but usurp the kingdom , and therefore the better to secure himself against robert his elder brother , he flattered the people with those charters : yea , king john that confirmed them , had the like respect : for arthur d. of britain was the undoubted heir of the crown , upon whom john usurped : so these charters had their original from kings , de facto , but not de jure : and then afterwards his conclusion is , that the great charter had first an obscure birth by vsurpation , & was fostered , and shewed to the world by rebellion : in brief , the king called the people to parliament , and granted them magna charta , that they might confirm to him the crown . the third point consists of two parts ; first , that the commons were not called to parliament until hen. . days , this appears by divers of the precedents formerly cited , to prove that the barons were the common councel . for though hen. . called all the people of the land to his coronation , and again in the . or . year of his reign ; yet always he did not so ; neither many of those kings that did succeed him , as appeareth before . secondly , for calling the commons by writ , i find it acknowledged in a book , intituled , the privilege and practice of parliaments , in these words ; in ancient times , after the king had summoned his parliament , innumerable multitudes of people did make their access thereunto , pretending that privilege of right to belong to them . but king hen. . having experience of the mischief , and inconveniences by occasion of such popular confusion , did take order that none might come to his parliament but those who were specially summoned . to this purpose it is observed by master selden , that the first writs we find accompanied with other circumstances of a summons to parliament , as well for the commons as lords , is in the of hen. . in the like manner master cambden speaking of the dignity of barons , hath these words : king hen. . out of a great multitude which were seditious and turbulent , called the very best by writ or summons to parliament ; for he , after many troubles and vexations between the king himself , and simon de monefort , with other barons ; and after appeased : did decree and ordain , that all those earls and barons unto whom the king himself vouchsafed to direct his writs of summons should come to his parliament , and no others : but that which he began a little before his death , edward . and his successors constantly observed and continued . the said prudent king edward summoned always those of ancient families , that were most wise , to his parliament ; and omitted their sons after their death , if they were not answerable to their parents in vnderstanding . also mr. cambden in another place saith , that in the time of edw . select men for wisdom and worth among the gentry were called to parliament , and their posterity omitted , if they were defective therein . as the power of sending writs of summons for elections , was first exercised by hen. . so succeeding kings did regulate the elections upon such writs , as doth appear by several statutes , which all speak in the name and power of the kings themselves ; for such was the language of our fore-fathers . in ric. . c. . these be the words , the king willeth and commandeth all persons which shall have summons to come to parliament : and every person that doth absent himself ( except he may reasonably and honestly excuse him to our lord the king ) shall be amerced , and otherwise punished . hen. . c. . our lord the king , at the grievous complaint of his commons , of the undue election of the knights of counties , sometimes made of affection of sheriffs , and otherwise against the form of the writs , to the great slander of the counties , &c. our lord the king , willing therein to provide remedy , by the assent of the lords and commons , hath ordained , that election shall be made in the full county-court , and that all that be there present , as well-suitors as others , shall proceed to the election freely , notwithstanding any request , or command to the contrary . hen. . c. . our lord the king ordained , that a sheriff that maketh an undue return , &c. shall incur the penalty of a l. to be paid to our lord the king. h. . c. . our lord the king , by the advice and assent of the lords , and the special instance and request of the commons , ordained , that the knights of the shire be not chosen , unless they be resiant within the shire the day of the date of the writ : and that citizens and burgesses be resiant , dwelling , and free in the same cities and burroughs , and no others , in any wise . hen. . c. . our lord the king , willing to provide remedy for knights chosen for parliament , and sheriffs , hath ordained , that they shall have their answer , and traverse to inquest of office found against them . hen. . c. . where as elections of knights have been made by great out-rages , and excessive number of people , of which most part was of people of no value , whereof every of them pretend a voice equivalent to wortby knights and esquires , whereby man-slaughters , riots , and divisions among gentlemen shall likely be : our lord the king hath ordained , that knights of shires be chosen by people dwelling in the counties , every of them having lands or tenements to the value of l. the year at the least , and that he that shall be chosen , shall be dwelling and resiant within the counties . h. . our lord the king ordained , that knights be chosen by people dwelling , and having l. by the year within the same county . h. . c. . the king , willing to provide for the ease of them that come to the parliaments and councels of the king by his commandment , hath ordained , that if any assault or fray be made on them that come to parliament , or other councel of the king ; the party which made any such affray or assault , shall pay double damages , and make fine and ransom at the kings will. h. . c. . the king , considering the statutes of h. . c. . & hen. . c. . and the defaults of sheriffs in returning knights , citizens , and burgesses , ordained ; . that the said statutes should be duly kept . . that the sheriffs shall deliver precepts to mayors and bailiffs to chuse citizens and burgesses . . the penalty of l. for a sheriff making an untrue return concerning the election of knights , citizens and burgesses . . the penalty of l. for mayors or bailiffs , making untrue returns . . due election of knights must be in the full county-court , between the hours of eight and eleven before noon . . the party must begin his suit within moneths after the parliament began . . knights of the shire shall be notable knights of the county , or such notable esquires , or gentlemen born , of the said counties , as shall be able to be knights , and no man to be such knight which standeth in the degree of a yeoman , and under . the last thing i observe in the writ for election of members for parliament , is , that by the express words of the writ , citizens and burgesses for the parliament were eligible at the county-court , as well as knights of the shire ; and that not only freeholders , but all others , whosoever were present at the county-court , had voices in such elections : see the stat. hen. . cap. . i have the longer insisted on the examination of the writ , being the power & actions of the house of commons are principally justified by the trust which the free-holders commit unto them by virtue of this writ . i would not be understood to determine what power the house of commons doth ; or may exercise if the king please : i confine my self only to the power in the writ . i am not ignorant that king hen. . in the cause of the duke of britain , and king james in the business of the palatinate , asked the councel of the house of commons ; and not only the house of commons , but every subject in particular by duty and allegiance , is bound to give his best advice to his sovereign , when he is thought worthy to have his councel asked . edw. . nu . . all the merchants of england were summoned by writ to appear at westminster , in proper person , to confer upon great business concerning the king's honour , the salvation of the realm , and of themselves . in passages of publick councel it is observable ( saith sir rob. cotton ) that in ancient times the kings of england , did entertain the commons with weighty causes , thereby to apt and bind them to a readiness of charge ; and the commons to shun expence have warily avoided to give advice . edw. . the lords and commons were called to consult how the domestick quiet may be preserved , the marches of scotland defended , and the sea secured from enemies . the peers and commons having apart consulted , the commons desired not to be charged to councel of things of which they had no cognisance ; de queux ils n' ont pas de cognisance . edw. . justice thorp declaring to the peers and commons , that the french war began by their advice ; the truce after by their assent accepted , and now ended : the kings pleasure was , to have their counsel in the prosecution : the commons , being commanded to assemble themselves , and when they were agreed , to give notice to the king , and the lords of the councel ; after four days consultation , humbly desire of the king that he would be advised therein by the lords and others of more experience than themselves in such affairs . ric. . the parliament was called to consult whether the king should go in person to rescue gaunt , or send an army . the commons , after two days debate , crave a conference with the lords , and sir thomas puckering ( their speaker ) protests , that councels for war did aptly belong to the king and his lords ; yet since the commons were commanded to give their advice , they humbly wished a voyage by the king. ric. . at the second session , the commons are willed to advise upon view of articles of peace with the french ; whether war or such amity should be accepted ; they modestly excuse themselves , as too weak to counsel in so weighty causes . but charged again , as they did tender their honour and the right of the king ; they make their answer , giving their opinions , rather for peace than war. for fuller manifestation of what hath been said touching the calling , election , and power of the commons in parliament , it is behooveful to observe some points delivered by sir edw. coke in his treatise of the jurisdiction of parliaments ; where , first , he fairly begins , and lays his foundation , that the high court of parliament consisteth of the kings majesty sitting there , and of the three estates ; . the lords spiritual . . the lords temporal . . and the commons . hence it is to be gathered , that truly and properly it cannot be called the high court of parliament , but whilst the king is sitting there in person : so that the question now a-days , whether the parliament be above the king , is either false or idle : false , if you exclude , and idle if you include the king's person in the word parliament : the case truly put , and as it is meant , is , whether the three estates , ( or , which is all one , the lords and commons ) assembled in parliament be above the king : and not whether the king with the three estates be above the king : it appears also that they are much mistaken , who reckon the king one of the three estates , as mr. pryn , pag. . and many others do ; for the three estates make the body , and the king is caput , principium , & finis parliamentor ' , as confesseth sir edw. coke . secondly , sir edw. coke delivers , that certain it is , both houses at first sate togther , and that it appears in edward the third's time , the lords and commons sate together , and the commons had no continual speaker . if he mean , the lords and commons did sit , and vote together in one body , few there be that will believe it ; because the commons never were wont to lose , or forego any of their liberties , or privileges ; and for them to stand now with their hats in their hands ( which is no magistratical posture ) there , where they were wont to sit and vote , is an alteration not imaginable to be endured by the commons . it may be , in former times , when the commons had no constant speaker , they were oft , and perhaps for the most part , in the same chamber , and in the presence of the lords , to hear the debates and consultations of the great councel , but not to sit and vote with them : for when the commons were to advise among themselves , the chapter-house of the abby of westminster was oft-times their place to meet in , before they had a setled house , and their meetings not being very frequent , may be the reason , i conceive , why the name of the house of commons is not of such great antiquity , or taken notice of ; but the house of lords was only called the parliament-house : and the treatise called , modus tenendi parliamentum , speaks of the parliament as but of one house only . the house , where now the commons sit in westminster , is but of late use , or institution : for in edward the sixth's days it was a chappel of the colledge of st. stephen , and had a dean , secular canons , and chorists , who were the kings quire at his palace at westminster , and at the dissolution were translated to the kings chappel at white-hall . also i read , that westminster-hall being out of repair , ric. . caused a large house to be builded betwixt the clock-tower and the gate of the great old hall in the midst of the palace court : the house was long and large , made of timber , covered with tiles , open on both sides , that all might see and hear what was both said and done : four thousand archers of cheshire , which were the kings own guard , attended on that house , and had bouche a court , and d. by the day . thirdly , he saith , the commons are to chuse their speaker , but seeing after their choice the king may refuse him , the vse is ( as in the conge d' eslire of a bishop ) that the king doth name a discreet , learned man , whom the commons elect : when the commons have chosen , the king may allow of his excuse , and disallow him , as sir john popham was , ( saith his margin . ) fourthly , he informs us , that the first day of the parliament four justices assistants , and two civilians , ( masters of the chancery ) are appointed receivers of petitions , which are to be delivered within six days following : and six of the nobility , and two bishops , calling to them the kings learned councel , when need should be , to be tryers of the said petitions , whether they were reasonable , good , and necessary to be offered and propounded to the lords . he doth not say , that any of the commons were either receivers , or tryers of petitions : nor that the petitions were to be propounded to them , but to the lords . fifthly , he teacheth us , that a knight , citizen , or burgess , cannot make a proxy , because he is elected , and trusted by multitudes of people : here a question may be , whether a committee , if it be trusted to act any thing , be not a proxy ? since he saith , the high power of parliament to be committed to a few , is holden to be against the dignity of parliaments ; and that no such commission ought to be granted . sixthly , he saith , the king cannot take notice of any thing said , or done in the house of commons , but by the report of the house . surely , if the commons sate with the lords , and the king were present , he might take notice of what was done in his presence . and i read in vowel , that the old vsage was , that all the degrees of parliament sate together , and every man that had there to speak , did it openly , before the king and his whole parliament . in the eliz. there was a report , that the commons were against the subsidies , which was told the queen : whereupon , sir henry knivet said , it should be a thing answerable at the bar for any man to report any thing of speeches , or matters done in the house . sir john woolley liked the motion of secrecy ; except only the queen , from whom , he said , there is no reason to keep any thing : and sir robert cecil did allow , that the councel of the house should be secretly kept , and nothing reported in malam partem . but , if the meaning be , that they might not report any thing done here to the queen , he was altogether against it . seventhly , he voucheth an inditement or information in the kings bench against of the commons , for departing without licence from parliament , contrary to the kings inhibition : whereof six submitted to their fines , and edmund ployden pleaded , he remained continually from the beginning to the end of the parliament : note , he did not plead to the jurisdiction of the court of kings bench , but pleaded his constant attendance in parliament , which was an acknowledgment , and submitting to the jurisdiction of that court : and had been an unpardonable betraying of the privileges of parliament by so learned a lawyer , if his case ought only to be tryed in parliament . eighthly , he resolves , that the house of lords in their house have power of judicature , and the commons in their house : and both houses together . he brings records to prove the power of judicature of both houses together , but not of either of them by it self . he cites the edw. . for the judicature of both houses together : where nicholas de segrave was adjudged per praelatos , comites , & barones , & alios de concilio , by the prelates , earls and barons , and others of the councel . here is no mention of the judgment of the commons . others of the councel , may mean , the kings privy councel , or his councel learned in the laws , which are called by their writs to give counsel ; but so are not the commons . the judgment it self saith , nicholas de segrave confessed his fault in parliament , and submitted himself to the kings will : thereupon the king , willing to have the advice of the earls , barons , great men , and others of his councel , enjoyned them by the homage , fealty , and allegiance which they owed , that they should faithfully counsel him what punishment should be inflicted for such a fact : who all , advising diligently , say , that such a fact deserves loss of life and members . thus the lords ( we see ) did but advise the king what judgment to give against him that deserted the kings camp , to fight a duel in france . ninthly , he saith , of later times , see divers notable judgments at the prosecution of the commons , by the lords : where the commons were prosecutors , they were no judges , but ( as he terms them ) general inquisitors , or the grand inquest of the kingdom . the judgments he cites are but in king james his days , and no elder . tenthly , also he tells us , of the judicature in the house of commons alone ; his most ancient precedent is but in queen elizabeths reign , of one tho. long , who gave the mayor of westbury l. to be elected burgess . eleventhly , he hath a section , entitled , the house of commons ( to many purposes ) a distinct court : and saith , not a , the house of commons to many purposes , a distinct court : of those many purposes he tells but one , that is , it uses to adjourn it self . commissioners that be but to examine witnesses , may adjourn themselves , yet are no court. twelfthly , he handles the privileges of parliament , where the great wonder is , that this great master of the law , who hath been oft a parliament-man , could find no other , nor more privileges of parliament but one , and that is , freedom from arrests : which , he saith , holds , unless in three cases , treason , felony , and the peace . and for this freedom from arrests , he cites ancient precedents for all those in the house of lords , but he brings not one precedent at all for the commons freedom from arrests . it is behooveful for a free-holder to consider what power is in the house of peers ; for although the free-holder have no voice in the election of the lords , yet if the power of that house extend to make ordinances that bind the free-holders , it is necessary for him to enquire what and whence that power is , and how far it reacheth : the chief writ of summons to the peers was in these words , carolus dei gratia , &c. reverendissimo in christo patri g. eadem gratia archiepiscopo cantuariensi totius angliae primati & metropolitano , salutem . quia de advisamento & assensu concilii nostri , pro quibusdam arduis & urgentibus negotiis , nos & statum & defensionem regni nostri angliae , & ecclesiae anglicanae concernentibus , quoddam parliamentum nostrum apud w. &c. teneri ordinavimus , & ibidem vobiscum , & cum caeteris praelatis , magnatibus & proceribus dicti regni nostri angliae colloquium habere , & tractatum : vobis in fide , & dilectione quibus nobis tenemini firmiter injungendo mandamus , quod consideratis dictorum negotiorum ardititate , & periculis imminentibus , cessante quacunque excusatione dictis die & loco personaliter intersitis . nobiscum & cum caeteris praelatis , magnatibus , & proceribus praedictis , super dictis negotiis tractaturi , vestrumque concilium impensuri , & hoc sicut nos & honorem nostrum ac salvationem regni praedicti , ac ecclesiae sanctae , expeditionemque dictorum negotiorum diligitis , nullatenus omittatis ; praemonentes decanum & capitulum ecclesiae vestrae cantuariensis , ac archidiaconos , totumque clerum vestrae diocesis , quod idem decanus & archidiaconi in propriis personis suis , ac dictum capitulum per unum , idemque clerus per duos procuratores idoneos , plenam & sufficientem potestatem ab ipsis capitulo & clero habentes , praedictis die & loco personaliter intersint , ad consentiendum hiis quae tunc ibidem de commune concilio ipsius regni nostri , divina favente clementia , contigerint ordinari . teste meipso apud westm ' , &c. charles by the grace of god , &c. to the most reverend father in christ w. by the same grace arch-bishop of canterbury , primate and metropolitan of all england , health . whereas by the advice and assent of our councel , for certain difficult and urgent businesses concerning us , the state , and defence of our kingdom of england , and of the english church : we have ordained a certain parliament of ours to be holden at w. &c. and there to have conference , and to treat with you the prelates , great men , and peers of our said kingdom . we straitly charge and command , by the faith and love by which you are bound to us , that considering the difficulties of the businesses aforesaid , and the imminent dangers , and setting aside all excuses , you be personally present at the day and place aforesaid , to treat and give your counsel concerning the said businesses : and this , as you love us and our honour , and the safe-guard of the foresaid kingdom and church , and the expedition of the said businesses , you must no way omit . forewarning the dean and chapter of your church of canterbury , and the arch-deacons , and all the clergy of your diocese , that the same dean , and the arch-deacon in their proper persons , and the said chapter by one , and the said clergy by two fit proctors , having full and sufficient power from them the chapter and clergy , be personally present at the foresaid day and place , to consent to those things , which then and there shall happen by the favour of god , to be ordained by the common councel of our kingdom . witness our self at westm ' . the same form of writ , mutatis mutandis , concluding with , you must no way omit . witness , &c. is to the temporal barons : but whereas the spiritual barons are required by the faith and love ; the temporal are required by their allegiance or homage . the difference between the two writs is , that the lords are to treat and to give counsel ; the commons are to perform and consent to what is ordained . by this writ the lords have a deliberative or a consultive power to treat , and give counsel in difficult businesses : and so likewise have the judges , barons of the exchequer , the kings councel , and the masters of the chancery , by their writs . but over and besides this power , the lords do exercise a decisive or judicial power , which is not mentioned or found in their writ . for the better understanding of these two different powers , we must carefully note the distinction between a judge and a counsellor in a monarchy : the ordinary duty , or office of a judge is to give judgment , and to command in the place of the king ; but the ordinary duty of a counsellor is to advise the king what he himself shall do , or cause to be done : the judge represents the kings person in his absence , the counsellor in the kings presence gives his advice : judges by their commission or institution are limited their charge and power , and in such things they may judge , and cause their judgments to be put in execution : but counsellors have no power to command their consultations to be executed , for that were to take away the sovereignty from their prince , who by his wisdom is to weigh the advice of his councel , and at liberty to resolve according to the judgment of the wiser part of his councel , and not always of the greater : in a word , regularly a councellor hath no power but in the kings presence , and a judge no power but out of his presence ; these two powers thus distinguished , have yet such correspondency , and there is so near affinity between the acts of judging and counselling ; that although the ordinary power of the judg is to give judgment : yet by their oath they are bound in causes extraordinary , when the king pleaseth to call them , to be his counsellors ; and on the other side , although the proper work of a counsellor be only to make report of his advice to his sovereign , yet many times for the ease only , and by the permission of the king , councellors are allowed to judge and command in points wherein ordinarily they know the mind of the prince ; and what they do is the act of the royal power it self : for the councel is always presupposed to be united to the person of the king , and therefore the decrees of the councel are styled , by the king in his privy councel . to apply this distinction to the house of peers : whe find originally they are called as counsellors to the king , and so have only a deliberative power specified in their writ , and therefore the lords do only then properly perform the duty for which they are called , when they are in the king's presence , that he may have conference and treat with them : the very words of the writ are , nobiscum ac cum praelatis , magnatibus & proceribus praedictis super dictis negotiis tractaturi vestrumque concilium impensuri , with us and with the prelates , great men and peers , to treat and give your councel : the word nobiscum implieth plainly the king's presence . it is a thing in reason most absurd , to make the king assent to the judgments in parliament , and allow him no part in the consultation ; this were to make the king a subject . councel loseth the name of counsel , and becomes a command , if it put a necessity upon the king to follow it : such imperious councels , make those that are but counsellors in name to be kings in fact : and kings themselves to be but subjects . we read in sir robert cotton , that towards the end of the saxons , and the first times of the norman kings , parliaments stood in custom-grace fixed to easter , whitsuntide , and christmas ; and that at the kings court , or palace , parliaments sate in the presence , or privy chamber : from whence he infers an improbability to believe the king excluded his own presence ; and unmannerly for guests to bar him their company who gave them their entertainment . and although now a-days the parliament sit not in the court where the kings houshold remains , yet still even to this day , to shew that parliaments are the kings guests , the lord steward of the kings houshold keeps a standing table to entertain the peers during the sitting of parliament ; and he alone , or some from , or under him , as the treasurer , or comptroller of the kings houshold takes the oaths of the members of the house of commons the first day of the parliament . sir richard scroop steward of the houshold of our sovereign lord the king , by the commandment of the lords sitting in full parliament in the great chamber , put j. lord gomeniz and william weston to answer severally to accusations brought against them . the necessity of the king's presence in parliament , appears by the desire of parliaments themselves in former times ; and the practice of it sir robert cotton proves by several precedents : whence he concludes , that in the consultations of state , and decisions of private plaints , it is clear from all times , the king was not only present to advise , but to determine also . whensoever the king is present , all power of judging , which is derived from his , ceaseth : the votes of the lords may serve for matter of advice , the final judgment is only the kings . indeed , of late years , queen mary and queen elizabeth , by reason of their sex , being not so fit for publick assemblies , have brought them out of use , by which means it is come to pass , that many things which were in former times acted by kings themselves , have of late been left to the judgment of the peers ; who , in quality of judges extraordinary , are permitted for the ease of the king , and in his absence , to determine such matters as are properly brought before the king himself sitting in person , attended with his great councel of prelates and peers . and the ordinances that are made there , receive their establishment either from the kings presence in parliament , where his chair of state is commonly placed ; or at least from the confirmation of him , who in all courts , and in all causes is supreme judge . all judgment is by , or under him ; it cannot be without , much less against his approbation . the king only and none but he , if he were able , should judge all causes ; saith bracton , that ancient chief justice in hen. . time . an ancient precedent i meet with cited by master selden , of a judicious proceeding in a criminal cause of the barons before the conquest , wherein i observe the kings will was , that the lords should be judges , in the cause wherein himself was a party ; and he ratified their proceeding : the case was thus , earl godwin having had a trial before the lords under king hardicanute , touching the death of alfred ( son to king ethelbert , and brother to him who was afterward edward the confessor ) had fled out of england ; and upon his return , with hope of edward the confessor's favour , he solicited the lords to intercede for him with the king ; who ( consulting together ) brought godwin with them before the king to obtain his grace and favour : but the king presently , as soon as he beheld him , said , thou traytor godwin , i do appeal thee of the death of my brother alfred whom thou hast most trayterously slain ; then godwin excusing it , answered , my lord the king , may it please your grace , i neither betrayed nor killed your brother , whereof i put my self upon the judgment of your court : then the king said , you noble lords , earls , and barons of the land , who are my liege men now gathered here together , and have heard my appeal , and godwin's answer , i will that in this appeal between us , ye decree right judgment , and do true justice . the earls and barons treating of this among themselves were of differing judgments ; some said , that godwin was never bound to the king , either by homage , service , or fealty , and therefore could not be his traytor , and that he had not slain alfred with his own hands : others said , that neither earl nor baron , nor any other subject of the king , could wage his war by law against the king in his appeal ; but must wholly put himself into the king's mercy , and offer competent amends . then leofric consul of chester , a good man before god and the world , said , earl godwin , next to the king , is a man of the best parentage of all england , and he cannot deny , but that by his counsel alfred the king's brother was slain , therefore for my part i consider , that he and his son , and all we twelve earls who are his friends and kinsmen , do go humbly before the king , laden with so much gold and silver as each of us can carry in our arms , offering him that for his offence , and humbly praying for pardon ; and he will pardon the earl , and taking his homage and fealty , will restore him all his lands . all they in this form lading themselves with treasure , and coming to the king , did shew the manner and order of their consideration , to which , the king not willing to contradict , did ratifie all that they had judged . hen. . in lent there was an assembly of all the spiritual and temporal barons at westminster , for the determination of that great contention between alfonso king of castile , and sancho king of navarre , touching divers castles and territories in spain , which was by comprise submitted to the judgment of the king of england . and the king , consulting with his bishops , earls , and barons determined it ( as he saith ) himself in the first person , in the exemplification of the judgment . . of king john also , that great controversie touching the barony that william of moubray claimed against william of stutvil , which had depended from the time of king hen. . was ended by the council of the kingdom , and will of the king : concilio regni , & voluntate regis . the lords in parliament adjudge william de weston to death for surrendring barwick castle , but for that our lord the king was not informed of the manner of the judgment , the constable of the tower , allen bruxal , was commanded safely to keep the said william until he had other commandment from our lord the king. ric. . also the lords adjudged john lord of gomentz for surrendring the towns and castles of ardee : and for that he was a gentleman and bannaret , and had served the late king , he should be beheaded , and for that our lord the king was not informed of the manner of the judgment , the execution thereof shall be respited until our lord the king shall be informed . it is commanded to the constable of the tower , safely to keep the said john , until he hath other commandment from our lord the king. in the case of hen. spencer bishop of norwich , ric. . who was accused for complying with the french , and other failings ; the bishop complained , what was done against him , did not pass by the assent and knowledge of the peers ; whereupon it was said in parliament , that the cognisance and punishment of his offence did , of common right , and ancient custom of the realm of england , solely and wholly belong to our lord the king , and no other : le cognisance & punissement de commune droit & auntienne custome de royalme de engleterre , seul & per tout apperteine au roy nostre seignieur , & a nul autre . in the case of the lord de la ware , the judgment of the lords was , that he should have place next after the lord willoughby of erisby , by consent of all , except the lord windsor : and the lord keeper was required to acquaint her majesty with the determination of the peers , and to know her pleasure concerning the same . the inference from these precedents , is , that the decisive or judicial power exercised in the chamber of peers , is meerly derivative , and subservient to the supreme power , which resides in the king , and is grounded solely upon his grace and favour ; for howsoever the house of commons do alledge their power to be founded on the principles of nature , in that they are the representative body of the kingdom ( as they say ) and so being the whole , may take care , and have power by nature to preserve themselves : yet the house of peers do not , nor cannot make any such the least pretence , since there is no reason in nature , why amongst a company of men who are all equal , some few should be picked out to be exalted above their fellows , and have power to govern those who by nature are their companions . the difference between a peer and a commoner , is not by nature , but by the grace of the prince : who creates honours , and makes those honours to be hereditary ( whereas he might have given them for life only , or during pleasure , or good behaviour ) and also annexeth to those honours the power of having votes in parliament , as hereditary counsellors , furnished with ampler privileges than the commons : all these graces conferred upon the peers , are so far from being derived from the law of nature , that they are contradictory and destructive of that natural equality and freedom of mankind , which many conceive to be the foundation of the privileges and liberties of the house of commons ; there is so strong an opposition between the liberties of grace and nature , that it had never been possible for the two houses of parliament to have stood together without mortal enmity , and eternal jarring , had they been raised upon such opposite foundations : but the truth is , the liberties and privileges of both houses have but one , and the self-same foundation , which is nothing else but the meer and sole grace of kings . thus much may serve to shew the nature and original of the deliberative and decisive power of the peers of the kingdom . the matter about which the deliberative power is conversant , is generally the consulting and advising upon any urgent business which concerns the king , or defence of the kingdom : and more especially sometimes in preparing new laws ; and this power is grounded upon the writ . the decisive power is exercised in giving judgment in some difficult cases ; but for this power of the peers , i find no warrant in their writ . whereas the parliament is styled the supreme court , it must be understood properly of the king sitting in the house of peers in person ; and but improperly of the lords without him : every supreme court must have the supreme power , and the supreme power is always arbitrary ; for that is arbitrary which hath no superiour on earth to controll it . the last appeal in all government , must still be to an arbitrary power , or else appeals will be in infinitum , never at an end . the legislative power is an arbitrary power , for they are termini convertibiles . the main question in these our days , is , where this power legislative remains ? or is placed ; upon conference of the writs of summons for both houses , with the bodies and titles of our ancient acts of parliament , we shall find the power of making laws rests solely in the king. some affirm , that a part of the legislative power is in either of the houses ; but besides invincible reason from the nature of monarchy it self , which must have the supreme power alone ; the constant antient declaration of this kingdom is against it . for howsoever of later years in the titles and bodies of our acts of parliament it be not so particularly expressed who is the author and maker of our laws , yet in almost all our elder statutes it is precisely expressed , that they are made by the king himself : the general words used of later times , that laws are made by authority of parliament , are particularly explained in former statutes , to mean , that the king ordains , the lords advise , the commons consent , as by comparing the writs with the statutes that expound the writs , will evidently appear . magna charta begins thus , henry by the grace of god , know ye , that we of our meer and free will have given these liberties . in the self-same style runs charta de foresta , and tells us the author of it . the statute de scaccario h. . begins in these words , the king commandeth , that all bailiffs , sheriffs , and other officers , &c. and concerning the justices of chester , the king willeth , &c. and again , he commandeth the treasurer and barons of the exchequer upon their allegiance . the stat. of marlborough , hen. . goeth thus : the king hath made these acts , ordinances , and statutes , which he willeth to be observed of all his subjects , high and low . edw. . the title of this statute is , these are the acts of king edward ; and after it follows , the king hath ordained these acts ; and in the first chapter , the king forbiddeth and commandeth , that none do hurt , damage , or grievance to any religious man , or person of the church : and in the thirteenth chapter , the king prohibiteth that none do ravish or take away by force , any maid within age. edw. . it is said , our sovereign lord the king hath established these acts , commanding they be observed within his realm : and in the fourteenth chap. the words are , the king of his special grace granteth , that the city of london shall recover in an assise , damage with the land. the stat. of west . . saith , our lord the king hath ordained , that the will of the giver be observed : and in the . chap. our lord the king hath ordained , that a woman after the death of her husband shall recover by a writ of entry . the stat. of quo warranto saith , our lord the king at his parliament , of his special grace , and for affection which he beareth to his prelates , earls , and barons , and others , hath granted , that they that have liberties by prescription shall enjoy them . in the stat. de finibus levatis , the kings words are , we intending to provide remedy in our parliament , have ordained , &c. edw. . c. . the king wills , that the chancellor , and the justices of the bench shall follow him , so that he may have at all times some near unto him that be learned in the laws : and in chap. . the words are , our lord the king , after full conference and debate had with his earls , barons , nobles , and other great men , by their whole consent , hath ordained , &c. the stat. de tallagio ( if any such statute there be ) speaks in the kings person no officer of ours ; no tallage shall be taken by us ; we will and grant. edw. . begins thus , our lord the king willeth and commandeth . the stat. of . the same king , saith , our lord the king , by the assent of the prelates , earls , and other great states , hath ordained . edw. . it is provided by our lord the king and his justices . the stat. of carlile saith , we have sent our command in writing firmly to be observed . edw. . begins thus , king edw. . at his parliament at the request of the commonalty by their petition before him , and his councel in parliament , hath granted , &c. and in the th chap. the king willeth , that no man be charged to arm himself otherwise than he was wont . ed. . our lord the king , at the request of his people , hath established these things , which he wills to be kept . . of the same king there is this title , our lord the king by the assent , &c. and by the advice of his councel being there , hath ordained , &c. in his . year it is said , because our lord king edw. . hath received by the complaint of the prelates , earls , barons ; also at the shewing of the knights of the shires , and his commons by their petition put in his parliament , &c. hath ordained , by the assent , &c. at the request of the said knights and commons , &c. the same year in another parliament you may find , these be our articles accorded by our lord the king , with the assent , &c. at the request of the knights of the shires , and the commons by their petition put in the said parliament . in the year-book edw. . . pl. . it is said , the king makes the laws by the assent of the peers and commons ; and not the peers and commons . the stat. of ric. . hath this beginning , richard the . by the assent of the prelates , dukes , earls and barons , and at the instance and special request of the commons , ordained . there being a statute made ric. . c. . against lollards , in the next year the commons petition him , supplient les commons que come un estatute fuit fait , &c. the commons beseech , that whereas a statute was made in the last parliament , &c. which was never assented to , or granted by the commons , but that which was done therein was done without their assent , in this petition the commons acknowledge it a statute , and so call it , though they assented not to it . rich. . nu . . the commons desire , some pursuing to make a law which they conceive hurtful to the commonwealth ; that his majesty will not pass it . as for the parliaments in hen. . hen. . hen. . edw. . and rich. . reigns , the most of them do agree in this one title , our lord the king , by the advice and assent of his lords , and at the special instance and request of the commons , hath ordained . the precedents in this point are so numerous , that it were endless to cite them . the statutes in hen. . days do for the most part agree , both in the titles and bodies of the acts , in these words : our lord the king by the assent of the lords spiritual and temporal , and the commons in parliament assembled , and by the authority of the same hath ordained . unto this king's time we find the commons very often petitioning , but not petitioned unto . the first petition made to the commons that i meet with among the statutes , is but in the middle of this king hen. . reign , which was so well approved , that the petition it self is turned into a statute : it begins thus , to the right worshipful commons in this present parliament assembled : sheweth to your discreet wisdoms , the wardens of the fellowship of the craft of vpholsters within london , &c. this petition , though it be directed to the commons in the title ; yet the prayer of the petition is turned to the king , and not to the commons ; for it concludes , therefore it may please the kings highness , by the advice of the lords spiritual and temporal , and his commons in parliament , &c. next for the statutes of hen. . they do most part agree both in their titles , and the bodies of the acts , with those of his father king hen. . lastly , in the statutes of edw. the . qu. mary , qu. elizabeth , k. james , and of our sovereign lord the king that now is , there is no mention made in their titles of any assent of lords and commons , or of any ordaining by the king , but only in general terms it is said , acts made in parliament : or thus , at the parliament were enacted : yet in the bodies of many of these acts of these last princes , there is sometimes mention made of consent of lords and commons , in these or the like words : it is enacted by the king , with the assent of the lords and commons ; except only in the statutes of our lord king charles , wherein there is no mention , that i can find , of any consent of the lords and commons ; or ordaining by the king : but the words are , be it enacted by authority of parliament : or else , be it enacted by the king , the lords spiritual and temporal , and commons ; as if they were all fellow-commissioners . thus it appears , that even till the time of k. ed. . who lived but in our fathers days , it was punctually expressed in every kings laws , that the statutes and ordinances were made by the king. and withal we may see by what degrees the styles , and titles of acts of parliament have been varied , and to whose disadvantage . the higher we look , the more absolute we find the power of kings in ordaining ; nor do we meet with at first so much as the assent or advice of the lords mentioned . nay , if we cast our eye upon many statutes of those that be of most antiquity , they will appear as if they were no laws at all ; but as if they had been made only to teach us , that the punishments of many officers were left to the meer pleasure of kings . the punitive part of the law , which gives all the vigour and binding part to the law , we find committed by the statutes to the kings meer will and pleasure , as if there were no law at all . i will offer a few precedents to the point . edw. . c. . saith , that sheriffs , coroners , and bayliffs , for concealing of felonies shall make grievous fines at the kings pleasure . chap. . ordains , that such as be found culpable of ravishing of women , shall fine at the kings pleasure . chap. . saith , the penalty for detaining a prisoner that is mainpernable , is a fine at the kings pleasure , or a grievous amercement to the king ; and , he that shall take reward for deliverance of such , shall be at the great mercy of the king. chap. . offenders in parks or ponds shall make fines at the kings pleasure . chap. . committers of champerty , and extortioners are to be punished at the kings pleasure . chap. . purveyors , not paying for what they take , shall be grievously punished at the king's pleasure . chap. . the king shall punish grievously the sheriff , and him that doth maintain quarrels . chap. . the king shall grant attaint in plea of land where it shall seem to him necessary . edw. . saith , whereas of late , before certain persons deputed to treat upon debates between vs and certain great men , it was accorded , that in our next parliament provision shall be made by vs , and the common assent of the prelates , earls , and barons , that in all parliaments for ever , every man shall come without force and armour . and now in our next parliament the prelates , earls , barons , and commonalty have said , that to us it belongeth , through our royal signory , straitly to defend force of armour at all times , when it shall please us , and to punish them which shall do otherwise , and hereunto they are bound to aid us their sovereign lord at all seasons when need shall be . edw. . takers away of nuns from religious houses , fined at the kings will. if by the default of the lord that will not avoid the dike , vnderwoods , and bushes in high-ways , murder be done , the lord shall make fine at the kings pleasure . edw. . if a gold-smith be attainted for not assaying , touching , and working vessels of gold , he shall be punished by a ransome at the kings pleasure . hen. . the commons desire they may have answer of their petitions before the gift of any subsidy ; to which the king answers , he would confer with the lords , and do what should be best according to their advice ; and the last day of parliament he gave this answer , that that manner of doing had not been seen , nor used in no time of his progenitors or predecessors , that they should have any answer of their petitions , or knowledge of it before they have shewed , and finished all their other business of parliament , be it of any grant , business , or otherwise , and therefore the king would not in any ways change the good customs and usages made and used of ancient times . hen. . c. . whereas one savage did beat and maim one richard chedder esquire , menial servant to tho. brook , knight of the shire for somerset-shire , the statute saith , savage shall make fine and ransom at the kings pleasure . hen. . it is said , potest as principis non est inclvs a legibvs , the power of the prince is not included in the laws . hen. . nu . . we read of a restitution in blood , and lands of william lasenby , by the king , by the assent of the lords spiritual , and commons ; omitting the lords temporal . hen. . in a law made , there is a clause , that it is the kings regality to grant or deny such of their petitions as pleaseth himself . hen. . c. . an ordinance was made for to endure as long as it shall please the king. hen. . c. . hath this law , the king our sovereign lord , calling to his remembrance the duty of allegiance of his subjects of this his realm , and that by reason of the same they are bound to serve their prince and sovereign lord for the time being in his wars , for the defence of him , and the land , against every rebellion , power , & might reared against him , and with him to enter and abide in service in battel , if case so require ; and that for the same service , what fortune ever fall by chance in the same battel , against the mind and will of the prince ( as in this land some time past hath been seen ) that it is not reasonable , but against all laws , reason and good conscience , that the said subjects , going with their sovereign lord in wars , attending upon him in his person , or being in other places by his commandment within the land , or without , any thing should lose or forfeit , for doing their true duty and service of allegiance ; be it therefore enacted , that no person that shall attend upon the king , and do him true service , shall be attainted therefore of treason , or any other offence by act of parliament , or otherwise . also the chap. of the same year saith , where every subject by the duty of his allegiance , is bounden to serve and assist his prince and sovereign lord at all seasons , when need shall require , and bound to give attendance upon his royal person , to defend the same when he shall fortune to go in person in war for defence of the realm , or against his rebels and enemies , for the subduing and repressing of them and their malicious purpose . christopher wray , serjeant at law , chosen speaker , eliz. in his speech to her majesty , said , that for the orderly government of the common-wealth three things were necessary : . religion . . authority . . law. by the first , we are taught not only our duty to god , but to obey the queen , & that not only in temporals but in spirituals , in which her power is absolute . mr. grivel in the eliz. said in parliament , he wished not the making of many laws ; since the more we make , the less liberty we have our selves ; her majesty not being bound by them . for further proof that the legislative power is proper to the king , we may take notice , that in antient time , as sir edward coke saith , all acts of parliament were in form of petitions : if the petitions were from the commons , and the answer of them the king 's , it is easie thereby to judge who made the act of parliament : also sir jo. glanvil affirms , that in former times the course of petitioning the king was this , the lords and speaker , either by words or writing , preferr'd their petition to the king ; this then was called the bill of commons , which being received by the king , part he received , part he put out , and part he ratified ; for as it came from him , it was drawn into a law. also it appears , that provisions , ordinances , and proclamations , made heretofore out of parliament , have been always acknowledged for laws and statutes : we have amongst the printed statutes , one called the statute of ireland , dated at westminster , feb. . hen. . which is nothing but a letter of the king to gerard son of maurice justicer of ireland . the explanations of the statute of gloucester made by the king and his justices only , were received always for statutes , and are still printed with them . also the statute made for the correction of the twelfth chapter of the statute of gloucester , was signed under the great seal , and sent to the justices of the bench after the manner of a writ patent , with a certain writ closed , dated by the kings hand at westminster , maii edw. . requiring that they should do and execute all and every thing contained in it , though the same do not accord with the stat. of gloucester in all things . the provisions of merton , made by the king at an assembly of prelates , and the greater part of the earls and barons , for the coronation of the king , and his queen elenor , are in the form of a proclamation , and begin , provisum est in curia domini regis apud merton . hen. . a provision was made , de assisa praesentationis , which was continued and allowed for a law until the stat. of west . . which provides the contrary in express words . in the old statutes it is hard to distinguish what laws were made by kings in parliament , and what out of parliament : when kings called peers only to parliament , and of those how many , or whom they pleased , ( as it appears anciently they did ) it was no easie matter to put a difference between a councel-table and a parliament : or between a proclamation and a statute : yet it is most evident , that in old times there was a distinction between the kings especial or privy councel , and his common councel of the kingdom : and his special councel did sit with the peers in parliament , and were of great and extraordinary authority there . in the stat. of westm. . it is said , these are the acts of king edw. . made at his first parliament by his councel , and by the assent of bishops , abbots , priors , earls , barons , and all the commonalty of the realm . the stat. of acton burnell hath these words : the king for himself , and by his councel , hath ordained and established . in articulis super chartas , when the great charter was confirmed at the request of the prelates , earls , and barons , are found these two provisions : . nevertheless the king and his councel do not intend by reason of this statute to diminish the kings right . . notwithstanding all these things before-mentioned , or any part of them , both the king and his councel , and all they that were present , will and intend , that the right and prerogative of his crown shall be saved to him in all things . the stat. of escheators hath this title , at the parliament of our sovereign lord the king , by his councel it was agreed , and also by the king himself commanded . ed. . where magna charta was confirmed , this preamble is found , at the request of the commonalty , by their petition made before the king and his councel in parliament , by the assent of the prelates , earls , and barons , &c. the statute made at york ed. . goeth thus : whereas the knights , citizens , and burgesses desired our sovereign lord the king in his parliament by their petition , &c. our sovereign lord the king , desiring the profit of his people , by the assent of his prelates , earls , barons , and other nobles of his realm , and by the advice of his councel being there , hath ordained . ed. . in the statute of purveyors , where the king , at the request of the lords and commons , made a declaration what offences should be adjudged treason : it is there further said , if per-case any man ride armed with men of arms against any other to slay him , or rob him , it is not the mind of the king or of his councel , that in such cases it shall be adjudged treason . by this statute it appears , that even in the case of treason , which is the kings own cause , as , whereas a man doth compass or imagine the death of our lord the king , or a man do wage war against our lord the king in his realm , or be adherent to the kings enemies in his realm , giving to them aid or comfort in the realm , or elsewhere ; in all these cases it is the kings declaration only that makes it to be treason : and though it be said , that difficult points of treason shall be brought and shewed to the king , and his parliament , yet it is said , it is the mind of the king and his councel that determines what shall be adjudged treason , and what felony , or trespass . edw. . the commons presenting a petition to the king , which the kings councel did mislike , were content thereupon to amend and explain their petition : the petition hath these words , to their most redoubted sovereign lord the king , praying your said commons , that whereas they have prayed him to be discharged of all manner of articles of the eyre , &c. which petition seemeth to his councel to be prejudicial unto him , and in disinherison of his crown if it were so generally granted . his said commons not willing nor desiring to demand things of him , or of his crown perpetually , as of escheats , &c. but of trespasses , misprisions , negligences , ignorances , &c. and as in parliaments the kings councel were of supereminent power , so out of parliament kings made great use of them . king edw. . finding that bogo de clare was discharged of an accusation brought against him in parliament , commanded him nevertheless to appear before him and his councel , ad faciendum & recipiendum quod per regem & ejus concilium fuerit faciendum , and so proceeded to the examination of the whole cause , edw. . edw. . in the star-chamber ( which was the ancient councel-table at westminster ) upon the complaint of eliz. audley , commanded james audley to appear before him and his councel ; and determined a controversie between them , touching land contained in her jointure , rot. claus . de an. edw. . hen. . in a suit before him and his councel , for the titles of the manors of serre and st. lawrence in the isle of thanet in kent , took order for the sequestring the profits till the right were tried . hen. . commanded the justices of the bench to stay the arraignment of one verney in london , till they had other commandment from him and his councel , hen. . rot . . in banco . edw. . and his councel , in the star-chamber heard the cause of the master and poor brethren of saint leonards in york , complaining that sir hugh hastings , and others , withdrew from them a great part of their living , which consisted chiefly upon the having of a thrave of corn of every plow-land within the counties of york , westmorland , cumberland , and lancashire , rot. pat . de an . . edw. . part . memb . . hen. . and his councel , in the star-chamber , decreed , that margery and florence becket should sue no further in their cause against alice radley widow , for lands in wolwich and plumsted in kent , forasmuch as the matter had been heard first before the councel of edw. . after that before the president of the requests of that king hen. . and then lastly before the councel of the said king , h. . in the time of hen. . an order or provision was made by the kings councel , and it was pleaded at the common law in bar to a writ of dower ; the plaintiffs attorney could not deny it , and thereupon the judgment was , ideo sine die . it seems in those days an order of the kings councel , was either parcel of the common law , or above it . also we may find , the judges have had regard , that before they would resolve or give judgment in new cases , they consulted with the king 's privy councel . in the case of adam brabson who was assaulted by r. w. in the presence of the justices of assise at westminster , the judges would have the advice of the kings councel : for in a like case , because r. c. did strike a juror at westminster which passed against one of his friends , it was adjudged by all the councel that his right hand should be cut off , and his lands and goods forfeited to the king. green and thorp were sent by the judges to the kings councel , to demand of them whether by the stat. of edw. . . a word may be amended in a writ ; and it was answered that a word may be well amended , although the stat. speaks but of a letter or syllable . in the case of sir thomas ogthred , who brought a formedon against a poor man and his wife ; they came and yielded to the demandant , which seemed suspitious to the court ; whereupon judgment was staid , and thorp said that in the like case of giles blacket it was spoken of in parliament , and we were commanded that when any like should come we should not go to judgment without good advice ; therefore the judges conclusion was , sues au counsell & comment ils voilent que nous devomus faire , nous volums faire , & autrement ment en cest case ; sue to the councel , and as they will have us to do , we will do ; and otherwise not in this case , edw. . thus we see the judges themselves were guided by the kings councel , and yet the opinions of judges have guided the lords in parliament in point of law. all the judges of the realm , barons of exchequer , of the quoif ; the kings learned councel , and the civilians , masters of chancery , are called temporal assistants by sir edw. coke , and though he deny them voices in parliament , yet he confesseth , that by their writ they have power both to treat , and to give counsel . i cannot find that the lords have any other power by their writ : the words of the lords writ are , that you be present with us the prelates , great men , and peers , to treat and give your counsel : the words of the judges writ are , that you be present with vs , and others of the councel ( and sometimes with vs only ) to treat and give your counsel . the judges usually joined in committees with the lords in all parliaments , even in queen eliz. reign , until her th . year ; and then upon the th . of november , the judges were appointed to attend the lords . and whereas the judges have liberty in the upper house it self , upon leave given them by the l. keeper , to cover themselves , now at committees they sit always uncovered . the power of judges in parliament is best understood , if we consider how the judicial power of peers hath been exercised in matter of judicature : we may find it hath been the practice , that though the lords in the kings absence give judgment in point of law , yet they are to be directed and regulated by the kings judges , who are best able to give direction in the difficult points of the law ; which ordinarily are unknown to the lords . and therefore , if any errour be committed in the kings bench , which is the highest ordinary court of common law in the kingdom , that errour must be redressed in parliament . and the manner is , saith the lord chancellor egerton , if a writ of errour be sued in parl. upon a judgment given by the judges in the kings bench , the lords of the higher house alone , ( without the commons ) are to examine the errours . the lords are to proceed according to the law , and for their judgments therein they are to be informed by the advice and councel of the judges , who are to inform them what the law is , and to direct them in their judgment ; for the lords are not to follow their own discretion or opinion otherwise . hen. . the commons made sute that w. de la pool d. of suffolk , should be committed to prison for many treasons , and other crimes ; the lords of the higher house were doubtful what answer to give ; the opinion of the judges was demanded , their opinion was , that he ought not to be committed , for that the commons did not charge him with any particular offence , but with general reports and slanders : this opinion was allowed . hen. . a parliament being prorogued , in the vacation the speaker of the house of commons was condemned in a thousand pounds damages in an action of trespass , and committed to prison in execution for the same : when the parliament was re-assembled , the commons made sute to the king and lords , to have their speaker delivered . the lords demanded the opinion of the judges , whether he might be delivered out of prison by privilege of parliament ; upon the judges answer it was concluded , that the speaker should remain in prison according to the law , notwithstanding the privilege of parliament , and that he was speaker ; which resolution was declared to the commons by moyle the kings serjeant at law , and the commons were commanded in the kings name by the bishop of lincoln ( in the absence of the arch-bishop of canterbury , then chancellor ) to chuse another speaker . hen. . a question was moved in parliament , whether spiritual persons might be convented before temporal judges for criminal causes ? there sir john fineux , and the other judges delivered their opinion , that they might and ought to be ; and their opinion allowed and maintained by the king and lords , and dr. standish , who before had holden the same opinion , was delivered from the bishops . i find it affirmed , that in causes which receive determination in the house of lords , the king hath no vote at all , no more than in other courts of ministerial jurisdiction . true it is , the king hath no vote at all , if we understand by vote a voice among others : for he hath no partners with him in giving judgement . but if by no vote is meant he hath no power to judge ; we despoil him of his sovereignty : it is the chief mark of supremacy to judge in the highest causes , and last appeals . this the children of israel full well understood , when they petitioned for a king to judge them ; if the dernier resort be to the lords alone , then they have the supremacy . but as moses by chusing elders to judge in small causes , did not thereby lose his authority to be judge himself when he pleased , even in the smallest matters ; much less in the greatest , which he reserved to himself : so kings by delegating others to judg under them , do not hereby denude themselves of a power to judge when they think good . there is a distinction of these times , that kings themselves may not judge , but they may see and look to the judges , that they give judgment according to law ; and for this purpose only ( as some say ) kings may sometimes sit in the courts of justice . but it is not possible for kings to see the laws executed , except there be a power in kings both to judge when the laws are duly executed , and when not ; as also to compel the judges if they do not their duty . without such power a king sitting in courts is but a mockery , and a scorn to the judges . and if this power be allowed to kings , then their judgments are supream in all courts . and indeed our common law to this purpose doth presume that the king hath all laws within the cabinet of his breast , in scrinio pectoris , saith campton's jurisdiction . . when several of our statutes leave many things to the pleasure of the king , for us to interpret all those statutes of the will and pleasure of the kings justices , only , is to give an absolute arbitrary power to the justices in those cases wherein we deny it to the king. the statute of hen. . c. . makes a difference between the king , and the kings justices , in these words , divers notorious felons be indicted of divers felonies , murders , rapes : and as well before the kings justices , as before the king himself , arraigned of the same felonies . i read , that in an. . hen. . sate in the exchequer , and there set down order for the appearance of sheriffs , and bringing in their accounts ; there was five marks set on every sheriffs head for a fine , because they had not distrained every person that might dispend fifteen pounds lands by the year , to receive the order of knighthood , according as the same sheriffs were commanded . in michaelmas term , . edw. . sate three days together in open court in the kings bench. for this point there needs no further proofs , because mr. pryn doth confess , that kings themselves have sate in person in the kings bench , and other courts , and there given judgment , p. . treachery and disloyalty , &c. notwithstanding all that hath been said for the legislative and judicial power of kings , mr. pryn is so far from yielding the king a power to make laws , that he will not grant the king a power to hinder a law from being made ; that is , he allows him not a negative voice in most cases , which is due to every other , even to the meanest member of the house of commons in his judgment . to prove the king hath not a negative voice , his main , and in truth , his only argument insisted on , is a coronation-oath , which is said anciently some of our kings of england have taken , wherein they grant to defend and protect the just laws and customs , which the vulgar hath , or shall chuse : justas leges & consuetudines quas vulgus elegerit : hence mr. pryn concludes , that the king cannot deny any law which the lords and commons shall make choice of ; for so he will have vulgus to signifie . though neither our king , nor many of his predecessors ever took this oath , nor were bound to take it , for ought appears ; yet we may admit that our king hath taken it ; and answer , we may be confident , that neither the bishops , nor privy councel , nor parliament , nor any other , whosoever they were , that framed or penn'd this oath , ever intended in this word vulgus , the commons in parliament , much less the lords : they would never so much disparage the members of parliament , as to disgrace them with a title both base and false : it had been enough , if not too much , to have called them populus , the people ; but vulgus the vulgar , the rude multitude ( which hath the epithet of ignobile vulgus ) is a word as dishonourable to the composers of the oath to give , or for the king to use , as for the members of the parliament to receive ; it being most false : for the peers cannot be vulgus , because they are the prime persons of the kingdom : next , the knights of the shires are , or ought to be notable knights , or notable esquires , or gentlemen born in the counties , as shall be able to be knights : then the citizens and burgesses are to be most sufficient , none of these can be vulgus : even those free-holders that chuse knights , are the best and ablest men of their counties ; there being for every free-holder , above ten of the common people to be found to be termed the vulgar : therefore it rests that vulgus must signifie the vulgar or common people , and not the lords and commons . but now the doubt will be , what the common people , or vulgus , out of parliament , have to do to chuse laws ? the answer is easie and ready ; there goeth before quas vulgus , the antecedent consuetudines , that is , the customs which the vulgar hath , or shall chuse . do but observe the nature of custom , and it is the vulgus or common people only who chuse customs : common usage time out of mind creates a custom ; and the commoner an usage is , the stronger and the better is the custom : no where can so common an usage be found , as among the vulgar , who are still the far greatest part of every multitude : if a custom be common through the whole kingdom , it is all one with the common law in england , which is said to be common custom . thus in plain terms , to protect the customs which the vulgar chuse , is to swear to protect the common laws of england . but grant that vulgus in the oath , signifies lords and commons , and that consuetudines doth not signifie customs , but statutes , ( as mr. pryn , for a desperate shift affirms ) and let elegerit be the future , or preterperfect tense , even which mr. pryn please , yet it cannot exclude the kings negative voice ; for as consuetudines goeth before quas vulgus , so doth justas stand before leges & consuetudines : so that not all laws , but only all just laws are meant . if the sole choice of the lords and commons did oblige the king to protect their choice , without power of denial , what need , or why is the word justas put in , to raise a scruple that some laws may be unjust ? mr. pryn will not say that a decree of a general councel , or of a pope is infallible , nor ( i think ) a bill of the lords and commons is infallible , just , and impossible to erre ; if he do , sir edward coke will tell him , that parliaments have been utterly deceived , and that in cases of greatest moment , even in case of high treason : and he calls the statute of hen. . an unjust and strange act. but it may be mr. pryn will confess , that laws chosen by the lords and commons may be unjust , so that the lords and commons themselves may be the judges of what is just or unjust . but where the king by oath binds his conscience to protect just laws , it concerns him to be satisfied in his own conscience , that they be just , and not by an implicit faith , or blind obedience : no man can be so proper a judge of the justness of laws , as he whose soul must lye at the stake for the defence and safeguard of them . besides , in this very oath the king doth swear , to do equal and right justice and discretion , in mercy and truth in all his judgments : facies fieri in omnibus judiciis tuis aequam & rectam justitiam & discretionem in misericordia & veritate : if we allow the king discretion and mercy in his judgments , of necessity he must judge of the justness of the laws . again , the clause of the oath , quas vulgus elegerit , doth not mention the assenting unto , or granting any new laws , but of holding , protecting , and strengthening with all his might , the just laws that were already in being : there were no need of might or strength , if assenting to new laws were there meant . some may wonder , why there should be such labouring to deny the king a negative voice , since a negative voice is in it self so poor a thing , that if a man had all the negative voices in the kingdom , it would not make him a king ; nor give him power to make one law : a negative voice is but a privative power , that is , no power at all to do or act any thing ; but a power only to hinder the power of another . negatives are of such a malignant or destructive nature , that if they have nothing else to destroy , they will , when they meet , destroy one another , which is the reason why two negatives make an affirmative , by destroying the negation which did hinder the affirmation . a king with a negative voice only , is but like a syllogism of pure negative propositions , which can conclude nothing . it must be an affirmative voice that makes both a king , and a law , and without it there can be no imaginable government . the reason is plain why the kings negative voice is so eagerly opposed ; for though it give the king no power to do any thing ; yet it gives him a power to hinder others : though it cannot make him a king , yet it can help him to keep others from being kings . for conclusion of this discourse of the negative voice of the king , i shall oppose the judgment of a chief justice of england ; to the opinion of him that calls himself an utter barrister of lincolns inn , and let others judge who is the better lawyer of the two : the words are bracton's , but concern mr. pryn to lay them to heart ; concerning the charters and deeds of kings , the justices nor private men neither ought , nor can dispute ; nor yet if there rise a doubt in the kings charter , can they interpret it ; and in doubtful and obscure points , or if a word contain two senses , the interpretation , and will of our lord the king is to be expected , seeing it is his part to interpret , who makes the charter : full well mr. pryn knows , that when bracton writ , the laws that were then made , and strived for , were called the kings charters , as magna charta , charta de foresta , and others : so that in bracton's judgment the king hath not only a negative voice to hinder , but an affirmative , to make a law , which is a great deal more than master pryn will allow him . not only the law-maker , but also the sole judge of the people is the king , in the judgment of bracton ; these are his words : rex & non alius debet judicare , si solus ad id sufficere possit , the king and no other ought to judge , if he alone were able . much like the words of bracton , speaketh briton , where , after that he had shewed that the king is the vice-roy of god , and that he hath distributed his charge into sundry portions , because he alone is not sufficient to hear all complaints of his people , then he addeth these words , in the person of the king : nous volons que nostre jurisdiction soit sur touts jurisdictions , &c. we will that our jurisdiction be above all the jurisdictions of our realm , so as in all manner of felonies , trespasses , contracts , and in all other actions personal or real , we have power to yield , or cause to be yielded , such judgments as do appertain without other process , wheresoever we know the right truth as judges . neither was this to be taken , saith mr. lambard , to be meant of the kings bench , where there is only an imaginary presence of his person , but it must necessarily be understood of a jurisdiction remaining and left in the kings royal body and breast , distinct from that of his bench , and other ordinary courts ; because he doth immediately after , severally set forth by themselves , as well the authority of the kings bench , as of the other courts . and that this was no new-made law , mr. lambard puts us in mind of a saxon law of king edgar's . nemo in lite regem appellato , &c. let no man in suit appeal unto the king , unless he cannot get right at home , but if that right be too heavy for him , then let him go to the king to have it eased . by which it may evidently appear , that even so many years ago there might be appellation made to the kings person , whensoever the cause should enforce it . the very like law in effect is to be seen in the laws of canutus the dane , sometimes king of this realm , out of which law master lambard gathers , that the king himself had a high court of justice , wherein it seemeth he sate in person ; for the words be , let him not seek to the king , and the same court of the king did judge not only according to meer right and law , but also after equity and good conscience . for the close , i shall end with the suffrage of our late antiquary sir henry spelman , in his glossary , he saith , omnis regni justitia solius regis est , &c. all justice of the kingdom is only the king 's , and he alone , if he were able , should administer it ; but that being impossible , he is forced to delegate it to ministers , whom he bounds by the limits of the laws ; the positive laws are only about generals ; in particular cases , they are sometimes too strict , sometimes too remiss ; and so , oft wrong instead of right will be done , if we stand to strict law : also causes hard and difficult daily arise , which are comprehended in no law-books , in those there is a necessity of running back to the king , the fountain of justice , and the vicegerent of god himself , who in the commonwealth of the jews took such causes to his own cognisance , and left to kings not only the example of such jurisdiction , but the prerogative also . of privilege of parliaments . what need all this ado , will some say , to sift out what is comprised in the writ for the election of the commons to parliament , since it is certain , though the writ doth not , yet privilege of parliament gives sufficient power for all proceedings of the two houses ? it is answered , that what slight esteem soever be made of the writ , yet in all other cases the original writ is the foundation of the whole business , or action : and to vary in substance from the writ , makes a nullity in the cause , and the proceedings thereupon : and where a commissioner exerciseth more power than is warranted by his commission , every such act is void , and in many cases punishable : yet we will lay aside the writ , and apply our selves to consider the nature of privilege of parliament . the task is the more difficult , for that we are not told what the number of privileges are , or which they be ; some do think that as there be dormant articles of faith in the roman church , which are not yet declared ; so there be likewise privileges dormant in the house of commons , not yet revealed , we must therefore be content in a generality to discourse of the quality or condition of privilege of parliament , and to confine our selves to these three points : . that privilege of parliament gives no power ; but only helps to the execution of the power given by the writ . . that the free-holders by their elections give no privilege . . that privilege of parliament is the gift of the king. first , the end or scope of privilege of parliament is not to give any power to do any publick act , not warranted by the writ : but they are intended as helps only to enable to the performance of the duty enjoyned , and so are subservient to the power comprised in the writ : for instance , the grand privilege of freedom from arrests doth not give any power at all to the house of commons to do any act ; but by taking away from the free-holders and other subjects the power of arrests , the commons are the better inabled to attend the service to which they are called by the king. in many other cases the servants , or ministers of the king are privileged , and protected much in the same nature . the servants in houshold to the king may not be arrested without special licence : also the officers of the kings courts of justice , having a privilege not to be sued in any other court but where they serve and attend ; and to this purpose they are allowed a writ of privilege . likewise all such as serve the king in his wars , as are imployed on foreign affairs for him , are protected from actions and sutes . nay the king's protection descends to the privileging even of laundresses , nurses , and midwives , if they attend upon the camp , as sir edward coke saith , quia lotrix , seu nutrix , seu obstetrix . besides the king protects his debtors from arrests of the subject till his own debts be paid . these sorts of protections are privileges the common law takes notice of , and allows : and hath several distinctions of them ; and some are protections , quia profecturus , and others are , quia moraturus : some are with a clause of volumus for stay of suits : others with a clause of nolumus for the safety of mens persons , servants , and goods : and the king's writs do vary herein according to the nature of the business . but none of these privileges or protections do give any power ; they are not positive , but privative : they take away and deprive the subject of the power , or liberty to arrest , or sue , in some cases only ; no protection or privilege doth defend in point of treason , felony , or breach of the peace : privileges are directly contrary to the law , for otherwise they should not be privileges , and they are to be interpreted in the strictest manner , as being odious and contrary to law : we see the use of privileges ; they do but serve as a dispensation against law , intended originally , and principally for the expediting of the kings business ; though secondarily , and by accident there do sometimes redound a benefit by them to the parties themselves that are protected . strictly , and properly every privilege must be against a publick or common law , for there is no use or need of a private law to protect , where there is no publick law to the contrary : favours and graces which are only besides , and not against the law , do not properly go under the name of privileges , though common use do not distinguish them : i know no other privilege that can be truly so called , and to belong to the house of commons , which is so vast and great , as this privilege of their persons , servants , and goods : this being indeed against the common law , and doth concern the whole kingdom to take notice of it , if they must be bound by it . touching this grand privilege of freedom from arrests , i read , that in the hen. . the commons did not proceed to the punishment of offenders for the breach of it , until the lords referred the punishment thereof to the lower house . the case is thus reported , george ferrers gentleman , servant to the king , and burgess for plymouth , going to the parliament-house was arrested in london , by process out of the kings bench for debt , wherein he had before been condemned as surety for one welden , at the sute of one white : which arrest , signified to sir thomas moyl , speaker , and to the rest ; the serjeant ( called saint-johns ) was sent to the counter in breadstreet to demand ferrers : the officer of the counter refused to deliver him , and gave the serjeant such ill language , that they fall to an affray : the sheriff coming , taketh the officers part , the serjeant returned without the prisoner : this being related to the speaker and burgesses , they would sit no more without their burgess ; and rising , repaired to the upper house , where the case was declared by the speaker before sir thomas audley chancellor , and the lords and judges there assembled , who judging the contempt to be very great , referred the punishment thereof to the house of commons it self . this privilege of freedom from arrests is the only privilege which sir edward coke finds to belong to the house of commons ; he cannot , or at least he doth not , so much as name any other in his section of the privileges of parliament : neither doth he bring so much as one precedent for the proof of this one privilege for the house of commons ; which may cause a doubt that this sole privilege is not so clear as many do imagine . for in a parliament in the eliz. richard coke , a member , being served with a subpoena of chancery , the lord chancellor thought the house had no such privilege for subpoena's as they pretended ; neither would he allow of any precedents of the house committed unto them , formerly used in that behalf , unless the house of commons could also prove the same to have been likewise thereupon allowed , and ratified also by precedents in the court of chancery . in the of eliz. sir edw. hobby , and mr. brograve , attorney of the dutchy , were sent by the house to the lord keeper , in the name of the whole house , to require his lordship to revoke two writs of subpoena's , which were served upon m. th. knevit , a member of the house , since the beginning of parliament . the lord keeper demanded of them whether they were appointed by any advised consideration of the house , to deliver this message unto him with the word required , in such manner as they had done , or no : they answered his lordship , yea : his lordship then said , as he thought reverently and honourably of the house , and of their liberties , and privileges of the same , so to revoke the said subpoena's in that sort , was to restrain her majesty in her greatest power , which is , justice in the place wherein he serveth under her , and therefore he concluded , as they had required him to revoke his writ , so he did require to deliberate . upon the of february , being wednesday , eliz. report was made by mr. attorney of the dutchy , upon the committee , for the delivering of one mr. hall's man ; that the committee found no precedent for setting at large by the mace any person in arrest but only by writ , and that by divers precedents of records perused by the said committee , it appeareth that every knight , citizen , or burgess , which doth require privilege , hath used in that case to take a corporal oath before the lord chancellor , or lord keeper , that the party for whom such writ is prayed , came up with him , and was his servant at the time of the arrest made . thereupon m. hall was moved by the house to repair to the lord keeper , and make oath , and then take a warrant for a writ of privilege for his servant . it is accounted by some to be a privilege of parliament to have power to examine misdemeanours of courts of justice , and officers of state : yet there is not the meanest subject but hath liberty , upon just cause , to question the misdemeanour of any court or officer , if he suffer by them ; there is no law against him for so doing ; so that this cannot properly be called a privilege , because it is not against any publick law : it hath been esteemed a great favour of princes to permit such examinations : for , when the lords were displeased with the greatness of pierce gaveston , it is said , that in the next parliament , the whole assembly obtain of the king to draw articles of their grievances , which they did . two of which articles were , first , that all strangers should be banished the court and kingdom : of which gaveston was one . secondly , that the business of the state should be treated of by the councel of the clergy and nobles . in the reign of king henry the sixth , one mortimer , an instrument of the duke of york , by promising the kentish men a reformation , and freedom from taxations , wrought with the people , that they drew to a head , and made this mortimer ( otherwise jack cade ) their leader : who styled himself captain mend-all : he presents to the parliament the complaints of the commons , and he petitions that the duke of york and some other lords might be received by the king into favour , by the undue practices of suffolk and his complices , commanded from his presence ; and that all their opposites might be banished the court , and put from their offices , and that there might be a general amotion of corrupt officers : these petitions are sent from the lower house to the vpper , and from thence committed to the lords of the kings privy councel , who , having examined the particulars , explode them as frivolous , and the authors of them to be presumptuous rebels . concerning liberty , or freedom of speech , i find , that at a parliament at black friars in the of henry the eighth , sir tho. more being chosen speaker of the house of commons : he first disabled himself , and then petitioned the king , that if in communication and reasoning , any man in the commons house should speak more largely than of duty they ought to do , that all such offences should be pardoned , and to be entred of record ; which was granted . it is observable in this petition , that liberty or freedom of speech is not a power for men to speak what they will , or please , in parliament ; but a privilege not to be punished , but pardoned for the offence of speaking more largely than in duty ought to be ; which in an equitable construction must be understood of rash , unadvised , ignorant , or negligent escapes , and slips in speech : and not for wilful , malicious offences in that kind ; and then the pardon of the king was desired to be upon record , that it might be pleaded in bar to all actions . and it seemeth that ric. strood and his complices , were not thought sufficiently protected for their free speech in parliament , unless their pardon were confirmed by the king in parliament ; for there is a printed statute to that purpose in hen. eighth's time . touching the freedom of speech , the commons were warned in qu. eliz. days not to meddle with the queens person , the state , or church-government . in her time the discipline of the church was so strict , that the litany was read every morning in the house of commons , during the parliament , and when the commons first ordered to have a fast in the temple , upon a sunday , the queen hindred it . jan. saturday , eliz. the case is thus reported : mr. peter wentworth moveth for a publick set fast , and for a preaching every morning at of the clock , before the house sate : the house was divided about the fast , were for it , and an against it ; it was ordered , that as many of the house as conveniently could , should on sunday fortnight after , assemble , and meet together in the temple - church , there to hear preaching , and to joyn together in prayer , with humiliation and fasting , for the assistance of god's spirit in all their consultations , during this parliament , and for the preservation of the queens majesty and her realms : and the preachers to be appointed by the privy councel that were of the house , that they may be discreet , not medling with innovation or vnquietness . this order was followed by a message from her majesty to the house , declared by mr. vice-chamberlain , that her highness had a great admiration of the rashness of this house , in committing such an apparent contempt of her express command , as to put in execution such an innovation , without her privity , or pleasure first known . thereupon mr. vice-chamberlain moved the house to make humble submission to her majesty , acknowledging the said offence and contempt , craving a remission of the same , with a full purpose to forbear the committing of the like hereafter : and by the consent of the whole house , mr. vice-chamberlain carried their submission to her majesty . eliz. mr. peter wentworth , and sir henry bromley delivered a petition to the lord keeper , desiring the lords of the upper house to be suppliants with them of the lower house , unto her majesty , for entailing the succession of the crown . whereof a bill was ready drawn by them . her majesty was highly displeased herewith , as contrary to her former strait command , and charged the councel to call the parties before them : sir thomas henage sent for them , and after speech with them , commanded them to forbear the parliament , and not to go out of their several lodgings ; after , they were called before the lord treasurer , the lord buckhurst , and sir thomas henage ; mr. wentworth was committed by them to the tower , sir henry bromley , with mr. richard stephens , to whom sir henry bromley had imparted the matter , were sent to the fleet , as also mr. welch , the other knight for worcestershire . in the same parliament , mr. morrice , attorney of the court of wards , moved against the hard courses of the bishops , ordinaries , and other ecclesiastical judges in their courts , used towards sundry learned , and godly ministers and preachers ; and spake against subscriptions and oaths ; and offer'd a bill to be read against imprisonment for refusal of oaths : mr. dalton opposed the reading of it , as a thing expresly against her majesties command , to meddle in : doctor lewin shewed , that subscription was used even at geneva : at two of the clock the same day , the speaker , mr. coke , ( afterwards sir edward coke ) was sent for to the court , where the queen her self gave him in command a message to the house : she told him , it being wholly in her power to call , to determine , to assent , or dissent to any thing done in parliament : that the calling of this was only , that the majesty of god might be more religiously observed , by compelling , by some sharp laws , such as neglect that service : and that the safety of her majesties person , and the realm might be provided for : it was not meant they should meddle with matters of state , or causes ecclesiastical , ( for so her majesty termed them ) she wondred that any could be of so high commandement , to attempt ( they were her own words ) a thing so expresly contrary to that which she had commanded : wherefore with this she was highly offended : and because the words spoken by my lord keeper are not now perhaps well remembred , or some be now here that were not then present . her majesties present charge and express command is , that no bill touching the said matter of state , or reformation in causes ecclesiastical , be exhibited ; and upon my allegiance ( saith mr. coke ) i am charged , if any such bill be exhibited , not to read it . i have been credibly informed , that the queen sent a messenger , or serjeant at arms , into the house of commons , and took out mr. morrice , and committed him to prison : within few days after , i find mr. wroth moved in the house , that they might be humble suitors to her majesty , that she would be pleased to set at liberty those members of the house that were restrained . to this it was answered by the privy counsellors , that her majesty had committed them for causes best known to her self , and to press her highness with this suit , would but hinder them whose good is sought : that the house must not call the queen to account for what she doth of her royal authority : that the causes for which they are restrained may be high and dangerous : that her majesty liketh no such questions ; neither doth it become the house to search into such matters . in the eliz. the commons were told their privilege was yea , and no : and that her majesties pleasure was , that if the speaker perceived any idle heads which would not stick to hazard their own estates ; which will meddle with reforming the church , and transforming the commonweal , and do exhibit bills to that purpose ; the speaker should not receive them till they were viewed and considered by those , whom it is fitter should consider of such things , and can better judge of them : and at the end of this parliament , the queen refused to pass bills which had passed both houses . in the of eliz. the queen said , she was sorry the commons medled with chusing and returning knights of the shire for norfolk , a thing impertinent for the house to deal withal , and only belonging to the office and charge of the lord chancellor , from whom the writs issue and are returned . hen. . the of october , the chancellor before the king declared , the commons had sent to the king , praying him that they might have advice , and communication with certain lords about matters of business in parliament , for the common good of the realm : which prayer our lord the king graciously granted , making protestation , he would not do it of duty , nor of custom , but of his special grace at this time : and therefore our lord the king charged the clerk of the parliament , that this protestation should be entred on record upon the parliament-roll : which the king made known to them by the lord say , and his secretary ; how that neither of due nor of custom , our lord the king ought to grant any lords to enter into communication with them , of matters touching the parliament ; but by his special grace at this time he hath granted their request in this particular : upon which matter , the said steward and secretary made report to the king in parliament ; that the said commons knew well that they could not have any such lords to commune with them , of any business of parliament , without special grace and command of the king himself . it hath heretofore been a question , whether it be not an infringing , and prejudice to the liberties and privileges of the house of commons , for them to joyn in conference with the lords in cases of benevolence , or contribution , without a bill . in the eliz. on tuesday the first of march , mr. egerton , attorney general , and doct. cary came with a message from the lords ; their lordships desired to put the house in remembrance of the speech delivered by the lord keeper , the first day , for consultation and provision of treasure , to be had against the great and imminent dangers of the realm ; thereupon their lordships did look to have something from the houses , touching those causes before this time ( and yet the parliament had sate but three days , for it began feb. . ) and therefore their lordships had hitherto omitted to do any thing therein themselves . and thereupon their lordships desired , that according to former laudable usages between both houses in such like cases , a committee of commons may have conference with a committee of lords , touching provision of treasure against the great dangers of the realm , which was presently resolved by the whole house , and they signified to their lordships the willing , and ready assent of the whole house . at the meeting , the lords negatively affirm , not to assent to less than three subsidies , and do insist for a second conference . m. francis bacon yielded to the subsidy , but opposed the joyning with the lords , as contrary to the privileges of the house of commons ; thereupon the house resolved to have no conference with the lords , but to give their lordships most humble and dutiful thanks with all reverence for their favourable and courteous offer of conference , and to signifie , that the commons cannot in those cases of benevolence , or contribution joyn in conference with their lordships , without prejudice to the liberties and privileges of the house : and to request their lordships to hold the members of this house excused in their not assenting to their lordships said motion for conference , for that so to have assented without a bill , had been contrary to the liberties and privileges of this house , and also contrary to the former precedents of the same house in like cases had . this answer delivered to the lords by the chancellor of the exchequer , their lordships said , they well hoped to have had a conference according to their former request , and desir'd to see those precedents by which the commons seem to refuse the said conference . but in conclusion it was agreed unto , upon the motion of sir walter raleigh ; who moved , that without naming a subsidy , it might be propounded in general words , to have a conference touching the dangers of the realm , and the necessary supply of treasure to be provided speedily for the same , according to the proportion of the necessity . in the eliz. serjeant heal said in parliament , he marvail'd the house stood either at the granting of a subsidy or time of payment , when all we have is her majesties , and she may lawfully at her pleasure take it from us ; and that she had as much right to all our lands and goods , as to any revenue of the crown ; and he said he could prove it by precedents in the time of h. . k. john and k. stephen . the ground upon w ch this serjeant at law went , may be thought the same sir ed. coke delivers in his institutes , where he saith , the first kings of this realm had all the lands of england in demesne , and the great manors and royalties they reserved to themselves , and of the remnant for the defence of the kingdom , enfeoffed the barons : from whence it appears , that no man holds any lands but under a condition to defend the realm ; and upon the self-same ground also the kings prerogative is raised , as being a preheminence , in cases of necessity , above , and before the law of property , or inheritance . certain it is , before the commons were ever chosen to come to parliament , taxes or subsidies were raised and paid without their gift . the great and long continued subsidy of dane-gelt was without any gift of the commons , or of any parliament at all , that can be proved . in the h. . a subsidy of marks in silver upon every knights see was granted to the king by the nobles , without any commons . at the passing of a bill of subsidies , the words of the king are , the king thanks his loyal subjects , accepts their good will , and also will have it so : le roy remercie ses loyaux subjects , accept leur benevolence , & ausi ainsi le veult : which last words of ainsi le veult , the king wills it to be so , are the only words that makes the act of subsidy a law to bind every man to the payment of it . in the eliz. the commons , by their speaker , complaining of monopolies , the queen spake in private to the l. keeper , who then made answer touching monopolies , that her majesty hoped her dutiful and loving subjects would not take away her prerogative , which is the chiefest flower in her garland , and the principal and head pearl in her crown and diadem ; but that they will rather leave that to her disposition . the second point is , that the free-holders , or counties do not , nor cannot give privilege to the commons in parliament . they that are under the law cannot protect against it , they have no such privilege themselves , as to be free from arrests and actions : for if they had , then it had been no privilege , but it would be the common-law : and what they have not , they cannot give ; nemo dat quod non habet , neither do the free-holders pretend to give any such privilege , either at their election , or by any subsequent act ; there is no mention of any such thing in the return of the writ ; nor in the indentures between the sheriff , and the free-holders . the third point remains , that privilege of parliament is granted by the king. it is a known rule , that which gives the form , gives the consequences of the form ; the king by his writ gives the very essence and form to the parliament : therefore privileges , which are but consequences of the form , must necessarily flow from kings . all other privileges and protections are the acts of the king ; and by the kings writ . sir edw. coke saith , that the protection of mens persons , servants , and goods , is done by a writ of grace from the king. at the presentment of the speaker of the house of commons to the king upon the first day of parliament , the speaker in the name and behoof of the commons , humbly craveth that his majesty would be graciously pleased to grant them their accustomed liberties and privileges ; which petition of theirs , is a fair recognition of the primitive grace and favour of kings in be stowing of privilege , and it is a shrewd argument against any other title : for our ancestors were not so ceremonious nor so full of complement , as to beg that by grace , which they might claim by right . and the renewing of this petition every parliament , argues the grant to be but temporary , during only the present parliament ; and that they have been accustomed , when they have been accustomably sued , or petitioned for . i will close this point with the judgment of king james , who in his declaration touching his proceedings in parliament , . resolves , that most privileges of parliament grew from precedents , which rather shew a toleration than an inheritance ; therefore he could not allow of the style , calling it their ancient and undoubted right and inheritance , but could rather have wished that they had said , their privileges were derived from the grace and permission of his ancestors and him : and thereupon he concludes , he cannot with patience endure his subjects to use such antimonarchical words concerning their liberties , except they had subjoyned , that they were granted unto them by the grace and favours of his predecessors : yet he promiseth to be careful of whatsoever . privileges they enjoy by long custom and uncontrolled and lawful precedents . observations upon aristotle's politiques , touching forms of government . together with directions for obedience to governours , in dangerous and doubtful times . licensed and entred according to order , for richard royston ; a book entituled , observations upon aristotle's politiques , touching forms of government ; together with directions for obedience to governours in dangerous and doubtful times . the preface in every alteration of government there is something new , which none can either divine , or judge of , till time hath tried it : we read of many several ways of government ; but they have all , or most of them , been of particular cities , with none , or very small territories at first belonging to them . at this present the government of the low-countreys , and of swisserland , are not appropriated either of them to any one city , for they are compounded of several petty principalities , which have special and different laws and privileges each of them ; insomuch that the vnited provinces , and united cantons are but confederacies and leaguers , and not two entire commonweals ; associates only for mutual defence . nay , the cantons of swisserland are not only several republicks , but reputed to have different forms of commonweals ; some being said to be aristocratically governed , and others democratically , as the mountaineers : and some of the cantons are papists , and some protestants , and some mix'd of both : we do not find that any large or great dominion or kingdom united in one government , and under the same laws , was ever reduced at once to any kind of popular government , and not confined to the subjection of one city : this being a thing not yet done , requires the abler men to settle such a peaceable government as is to be desired : there being no precedent in the case ; all that can be done in it , is , at first to enquire into such governments , as have been existent in the world. as a preface to such an enquiry , the sacred scripture ( if it be but for the antiquity of it ) would be consulted ; and then aristotle , the grand master of politiques ; and after him the greek and latin historians that lived in popular times , would be diligently examined . to excite others of greater abilities to an exacter disquisition , i presume to offer a taste of some doctrines of aristotle , which are usher'd in with a briefer touch of the holy scriptures . it is not probable , that any sure direction of the beginning of government , can be found either in plato , aristotle , cicero , polybius , or in any other of the heathen authors , who were ignorant of the manner of the creation of the world : we must not neglect the scriptures , and search in philosophers for the grounds of dominion and property , which are the main principles of government and justice . the first government in the world was monarchical , in the father of all flesh . adam being commanded to multiply , and people the earth , and to subdue it , and having dominion given him over all creatures , was thereby the monarch of the whole world ; none of his posterity had any right to possess any thing , but by his grant or permission , or by succession from him : the earth ( saith the psalmist ) hath he given to the children of men : which shews , the title comes from fatherhood . there never was any such thing as an independent multitude , who at first had a natural right to a community : this is but a fiction , or fancy of too many in these days , who please themselves in running after the opinions of philosophers and poets , to find out such an original of government , as might promise them some title to liberty , to the great scandal of christianity , and bringing in of atheism , since a natural freedom of mankind cannot be supposed without the denial of the creation of adam . and yet this conceit of original freedom is the only ground upon which not only the heathen philosophers , but also the authors of the principles of the civil law ; and grotius , selden , hobs , ashcam , and others raise , and build their doctrines of government , and of the several sorts or kinds , as they call them , of common-wealths . adam was the father , king , and lord over his family : a son , a subject , and a servant or a slave , were one and the same thing at first ; the father had power to dispose , or sell his children or servants ; whence we find , that at the first reckoning up of goods in scripture , the man servant , and the maid-servant are numbred among the possessions and substance of the owner , as other goods were . as for the names of subject , slave , and tyrant , they are not found in scripture , but what we now call a subject or a slave , is there named no other than a servant : i cannot learn that either the hebrew , greek , or latine have any proper and original word for a tyrant or a slave , it seems these are names of later invention , and taken up in disgrace of monarchical government . i cannot find any one place , or text in the bible , where any power or commission is given to a people either to govern themselves , or to choose themselves governours , or to alter the manner of government at their pleasure ; the power of government is settled and fixed by the commandment of honour thy father ; if there were a higher power than the fatherly , then this commandment could not stand , and be observed : whereas we read in scripture , of some actions of the people in setting up of kings , further than to a naked declaration by a part of the people of their obedience , such actions could not amount , since we find no commission they have , to bestow any right ; a true representation of the people to be made , is as impossible , as for the whole people to govern ; the names of an aristocracy , a democracy , a commonweal , a state , or any other of like signification , are not to be met either in the law or gospel . that there is a ground in nature for monarchy , aristotle himself affirmeth , saying , the first kings were fathers of families ; as for any ground of any other form of government , there hath been none yet alledged , but a supposed natural freedom of mankind ; the proof whereof i find none do undertake , but only beg it to be granted . we find the government of gods own people varied under the several titles of patriarchs , captains , judges , and kings ; but in all these the supreme power rested still in one person onely : we no where find any supreme power given to the people , or to a multitude in scripture , or ever exercised by them . the people were never the lords anointed , nor called gods , nor crowned , nor had the title of nursing-fathers , gen. . . the supreme power being an indivisible beam of majesty , cannot be divided among , or settled upon a multitude . god would have it fixed in one person , not sometimes in one part of the people , and sometimes in another ; and sometimes , and that for the most part , no where , as when the assembly is dissolved , it must rest in the air , or in the walls of the chamber where they were assembled . if there were any thing like a popular government among gods people , it was about the time of the judges , when there was no king in israel ; for they had then some small show of government , such as it was , but it was so poor and beggarly , that the scripture brands it with this note , that every man did what was right in his own eyes , because there was no king in israel ; it is not said , because there was no government , but because there was no king ; it seems no government , but the government of a king , in the judgment of the scriptures , could restrain men from doing what they listed ; where every man doth what he pleaseth , it may be truly said , there is no government ; for the end of government is , that every man should not do what he pleaseth , or be his own judge in his own case ; for the scripture to say there was no king , is to say , there was no form of government in israel . and what the old testament teacheth us , we have confirmed in the new : if saint paul had only said , let every soul be subject to the higher powers , and said no more : then men might have disputed , whether saint paul , by higher powers , had not meant as well other governours as kings ; or other forms of government , as monarchy ; but the good luck is , saint paul hath been his own interpreter or comment : for , after the general doctrine of obedience to be given by all men to the higher powers , he proceeds next to charge it home , and lay it to the conscience under pain of damnation , and applies it to each particular man's conscience ; saying , wilt thou not be afraid of the power ? which power he expounds in the singular number , restraining it to one person , saying , he is the minister of god to thee ; it is not , they are the ministers to thee ; and then again , he beareth not the sword in vain ; and then a third time in the same verse , lest thou should'st forget it , he saith , for he is the minister of god , a revenger to wrath , &c. upon thee : if saint paul had said , they are the ministers of god , or they bear not the sword in vain , it might be doubted , whether [ they ] were meant of kings only , or of other governours also ; but this scruple is taken away by the apostle himself . and as saint paul hath expounded what he means by higher powers , so saint peter also doth the like : for the self-same word that saint paul useth for higher , in saint peter is translated supreme ; so that though in our english bibles the words differ , yet in the original they are both the same ; so that saint paul might have been englished , let every soul be subject to the supreme power ; or saint peter might have been translated , whether to the king as to the higher ; ye there is this difference , that whereas saint paul useth the word in the plural number , saint peter hath it in the singular , and with application to the king. it will be said , though saint peter make the king supreme , yet he tells us the king is a humane ordinance , or a creature of the peoples . but it is answered , kings may be called an humane ordinance , for being made of one of the people , and not by the people ; and so are humane in regard of their material cause , not of their efficient . if saint peter had meant that kings had been made by the people , he must also have meant that governours had been made by the people , for he calls the governours as well an ordinance of man , as the king ; for his words are , submit your selves to every ordinance of man for the lord's sake , whether it be to the king as supreme , or whether it be to governours : but saint peter sheweth , that governours are not made by the people ; for he saith , they that are sent by him ( not by them ) for the punishment of evil doers : so that the governours are sent by the king , and not by the people : some would have sent by him , to be sent by god ; but the relative must be referred to the next antecedent , which is the king , and not god. besides , if governours be sent by god , and kings by the people , then governours would be supreme , which is contrary to saint peter's doctrine ; and it will follow , that the people have not the power of choosing representers to govern , if governours must be sent of god. the safest sense of saint peter's words is ; submit your selves to all humane laws , whether made by the king , or by his subordinate governours . so the king may be called a humane ordinance , as being all one with a speaking law : the word in the original is , be subject to every humane creation ; it is more proper to call a law made by a king a creation of an ordinance , than the peoples choosing or declaring of a king , a creation of him . but take the words in what sense soever you will , it is most evident , that saint peter in this place , takes no notice of any government or governours , but of a king , and governours sent by him , but not by the people . and it is to be noted , that st. peter and st. paul , the two chief of the apostles , wrote their epistles at such a time , when the name of a popular government , or of the people of rome was at least so much in shew and in name , that many do believe , that notwithstanding the emperours by strong hand usurped a military power ; yet the government was for a long time in most things then in the senate and people of rome ; but for all this , neither of the two apostles take any notice of any such popular government ; no , nor our saviour himself , who divides all between god and caesar , and allows nothing that we can find for the people . observations upon aristotle's politicks , touching forms of government . what cannot be found in scripture , many do look for in aristotle ; for if there be any other form of government besides monarchy , he is the man best able to tell what it is , and to let us know by what name to call it , since the greek tongue is most happy in compounding names , most significant to express the nature of most things : the usual terms in this age of aristocraty and democraty are taken up from him to express forms of government most different from monarchy : we must therefore make inquiry into aristotle touching these two terms . true it is , aristotle seems to make three sorts of government , which he distinguisheth by * the sovereignty of one man , or of a few , or of many , for the common good. these ( he saith ) are right or perfect governments , but those that are for the private good of one , or of a few , or of a multitude , are transgressions . the government of a monarchy for the common good , he calls a kingdom . the government of a few more than one , an aristocraty ; either because the best men govern , or because it is for the best of the governed : when a multitude governs for the common good , it is called by the common name of all governments , a polity . it is possible that one or a few may excel in vertue , but it is difficult for many to excel in all vertue , except in warlike affairs , for this is natural in a multitude , therefore , in this sort of government their principal vse is to war one for another , and to possess the arms or ammunition . the transgressions of government before spoken of , are these : tyranny is the transgression of the kingdom ; and democraty is the transgression of the polity . for tyranny is a monarchy for the benefit of the monarch , the oligarchy , for the profit of the rich ; the democraty for the benefit of the poor . none of these are for the common good. here aristotle , if he had stood to his own principles , should have said an oligarchy should be for the benefit of a few , and those the best ; and not for the benefit of the rich : and a democraty for the benefit of many , and not of the poor only ; for so the opposition ●●eth ; but then aristotle saw his democraty would prove to be no transgression , but a perfect polity , and his oligarchy would not be for the benefit of a few , and those the best men ; for they cannot be the best men , that seek only their private profit . in this chapter , the mind of aristotle about the several kinds of government , is clearliest delivered , as being the foundation of all his books of politicks , it is the more necessary to make a curious observation of these his doctrines . in the first place , he acknowledgeth the government of one man , or of a monarchy , and that is a perfect form of government . concerning monarchy , aristotle teacheth us the beginning of it ; for , saith he , the * first society made of many houses is a colony , which seems most naturally to be a colony of families , or foster-brethren of children and childrens children . and therefore at the beginning cities were , and now nations , under the government of kings ; the eldest in every house is king , and so for kindred sake it is in colonies . thus he deduced the original of government from the power of the fatherhood , not from the election of the people . this it seems he learnt of his master plato , who in his third book of laws affirms , that the true and first reason of authority is , that the father and mother , and simply those that beget and ingender , do command and rule over all their children . aristotle also tells us from homer , (a) that every man gives laws to his wife and children . in the fourth book of his politicks , cap. . he gives to monarchy the title of the (b) first and divinest sort of government , defining tyranny to be a transgression from the first , and divinest . again , aristotle in the eighth book of his ethicks , in the chapter , saith . that of (c) the right kinds of government , a monarchy was the best , and a popular estate the worst . lastly , in the third book of his politicks , and the sixteenth chapter concerning monarchy , he saith , that (d) a perfect kingdom is that wherein the king rules all things according to his own will ; for he that is called a king according to the law makes no kind of government . secondly , he saith there is a government of a few men , but doth not tell us how many those few men may , or must be , only he saith they must be more than one man , but how many , that he leaves uncertain . this perfect government of a few , any man would think aristotle should have called an oligarchy , for that this word properly signifies so much ; but in stead of the government of a few , aristotle gives it a quite other name , and terms it an aristocraty , which signifies the power of the best ; the reason why it is called an aristocraty , said aristotle , is for that there the best men govern , or ( because that is not always true ) for that it is for the best of the governed ; by this latter reason any government , and most especially a monarchy , may be called an aristocraty , because the end of monarchy is for the best of the governed , as well as the end of an aristocraty ; so that of these two reasons for calling the government of a few an aristocraty , the first is seldom true ; and the latter is never sufficient to frame a distinction . this aristotle himself confesseth in his next chapter , saying (a) that the causes aforesaid do not make a difference , and that it is poverty and riches , and not few , and many , that make the difference between an oligarchy and democraty ; there must be an oligarchy where rich men rule , whether they be few or many : and wheresoever the poor have the sovereignty , there must be a democraty . now if aristotle will allow riches and poverty to make a difference between an oligarchy and a democraty : these two must likewise make the difference between an aristocraty and a polity : for the only difference aristotle makes between them , is , in their ends , and not in their matter ; for the same few men may make an aristocraty , if their end be the common good ; and they may be an oligarchy , if they aim only at their private benefit . thus is aristotle distracted and perplexed how to distinguish his aristocraty , whether by the smallness of their number , or by the greatness of their estates . nay if we look into aristotle's rhetoricks we shall find a new conceit , not only about aristocraty , but also about the sorts of government : for whereas he has taught us in his politicks , that there be three sorts of right or perfect government , and as many sorts of wrong , which he calls transgressions or corruptions , he comes in his rhetoricks , and teacheth us that there be four sorts of government . (a) . a democraty , where magistracies are distributed by lots . . in an oligarchy by their wealth . . in an aristocraty by their instructions in the law. it is necessary for these to appear the best from whence they have their name . . (b) a monarchy according to the name , wherein one is lord over all . here we see aristocraty is not distinguished by smalness of number , nor by riches , but by skill in the laws ; for he saith those that are instructed in the laws govern in an aristocraty : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · a point not dreamt of in his politicks ; by which it seems aristotle himself did not know well what he would have to be an aristocraty . and as he cannot teach us truly what an aristocraty is , so he is to seek to tell us where any aristocraty ever was ; even himself seems to doubt , whether there be any such form of government , where he saith in his third book of politicks , cap. . (a) it is impossible for any mechanical man to be a citizen in an aristocraty , if there be any such government as they call aristocratical . his [ if ] makes him seem to doubt of it : yet i find him affirm that the commonwealth of carthage was aristocratical ; he doth not say it was an aristocraty , for he confesseth it had many of the transgressions which other commonwealths had , and did incline either to a democraty or an oligarchy . (b) the government of carthage did transgress from an aristocraty to an oligarchy . and he concludes , that if by misfortune there should happen any discord among the carthaginians themselves , there would be no medicine by law found out to give it rest ; wherein me-thinks aristotle was a kind of prophet , for the discords between the citizens of carthage , were the main cause that hannibal lost not only italy , but carthage it self . by these few collections we may find how uncertain aristotle is in determining what an aristocraty is , or where , or when any such government was ; it may justly be doubted whether there ever was , or can be any such government . let us pass from his aristocraty , to his third sort of perfect or right government ; for which he finds no particular name , but only the common name of all government , politia : it seems the greeks were wonderfully to seek , that they of all men should not be able to compound a name for such a perfect form of government ; unless we should believe that they esteemed this kind of commonwealth so superlatively excellent , as to be called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the government of all governments , or polity of polities . but howsoever aristotle in his books of politicks vouchsafe us not a name , yet in his books of ethicks he affirmeth it may very properly be called (a) a timocratical government , where magistrates are chosen by their wealth : but why aristotle should give it such a name i can find no reason ; for a polity by his doctrine is the government of many , or of a multitude , and the multitude he will have to be the poorer sort , insomuch that except they be poor , he will not allow it to be the government of a multitude , though they be never so many ; for he makes poverty the truest note of a popular estate ; and as if to be poor and to be free were all one , he makes liberty likewise to be a mark of popular estate , for in his th . book , and th . chapter , he resolves , that (b) a popular state is where freemen govern , and an oligarchy where rich men rule ; as if rich men could not be free-men : now how magistrates should be chosen for their wealth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , among all poor men is to me a riddle . here i cannot but wonder why all our modern politicians , who pretend themselves aristotelians , should forsake their great master , and account a democraty a right or perfect form of government , when aristotle brands it for a transgression , or a depraved , or corrupted manner of government . they had done better to have followed aristotle , who ( though other grecians could not , yet he ) could find out the name of a timocraty for a right popular government : but , it may be , our politicians forbear to use the word timocraty , because he affords an ill character of it , saying , that of all the right kinds of government a monarchy was the best , and a timocraty the worst ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . yet afterwards aristotle in the same chapter makes amends for it , in saying , a democraty is the least vicious , because it doth but a little transgress from a timocraty . but not to insist longer on the name of this nameless form of government , let inquiry be made into the thing it self , that we may know what aristotle saith is the government of many , or of a multitude , for the common good. this many , or multitude is not the whole people , nor the major part of the people , or any chosen by the people to be their representors . no , aristotle never saith , or meaneth any such thing ; for he tells us (a) the best city doth not make any artificer , or handicraftsman a citizen . and if these be excluded out of the number of citizens , there will be but a few lest in every city to make his timocratical government , since artificers or mercenary men make far the greatest part of a city ; or to say (a) a city is a community of free-men , and yet to exclude the greatest part of the inhabitants from being citizens , is but a mockery of freedom ; for any man would think that a city being a society of men assembled to the end to live well , that such men without whom a city cannot subsist , and who perform necessary works , and minister to all in publick , should not be barred from being citizens , yet says aristotle , (b) all those are not to be deemed citizens without whom a city cannot subsist , except they abstain from necessary works ; for he resolves it (c) impossible for him to exercise the work of vertue , that useth a mechanical or mercenary trade . and he makes it one of his conclusions , that (d) in ancient times among some men , no publick workman did partake of the government , until the worst of democraties were brought in . again , aristotle will have his best popular government consist of free-men , and accounts the poorer sort of people to be free-men ; how then will he exclude poor artificers , who work for the publick , from participating of the government ? further , it is observable in aristotle , that , quite contrary to the signification of the greek names , the government of a multitude may be termed an oligarchy if they be rich , and the rule of a few a democraty if they be poor and free . after much incertainty of the nature of this politick government , which wants a name ; aristotle at last resolves that this general commonweal , or politia is compounded of a democraty and oligarchy ; for , (a) to speak plainly , a polity is a mixture of a democraty and an oligarchy . that is , one perfect form is made of two imperfect ones ; this is rather a confounding than compounding of government , to patch it up of two corrupt ones , by appointing an oligarchical penalty for the rich magistrates that are chosen by election , and a democratical fee for the poor magistrates that are chosen by lot. lastly , it is to be noted , that aristotle doth not offer to name any one city or commonweal in the world , where ever there was any such government as he calls a polity : for him to reckon it for a perfect form of government , and of such excellency as to carry the name from all other , and yet never to have been extant in the world , may seem a wonder , and a man may be excused for doubting , or for denying any such form to be possible in nature , if it cannot be made manifest what it is , nor when , nor where it ever was . in conclusion , since aristotle reckons but three kinds of perfect government , which are ; first , a monarchy of one ; secondly , an aristocraty of a few ; thirdly , a polity of a multitude ; and if these two latter cannot be made good by him : there will remain but one right form of government only , which is monarchy : and it seems to me , that aristotle in a manner doth confess as much , where he informs us , (a) that the first commonweal among the grecians , after kingdoms , was made of those that waged war : meaning that the grecians , when they left to be governed by kings , fell to be governed by an army : their monarchy was changed into a stratocraty , and not into an aristocraty or democraty : for if unity in government , which is only found in monarchy , be once broken , there is no stay or bound , until it come to a constant standing army , for the people or multitude , as aristotle teacheth us , can excel in no vertue but military , and that that is natural to them , and therefore in a popular estate , (b) the sovereign power is in the sword , and those that are possessed of the arms. so that any nation or kingdom that is not charged with the keeping of a king , must perpetually be at the charge of paying and keeping of an army . these brief observations upon aristotle's perfect forms of government , may direct what to judge of those corrupted or imperfect forms which he mentions ; for rectum est index sui & obliqui , and he reckons them to be all one in matter and form , and to differ only in their end : the end of the perfect forms being for the good of the governed ; and of the imperfect , for the benefit only of the governours . now since aristotle could not tell how to define or describe his right or perfect forms of government , it cannot be expected he can satisfie us concerning those he calls imperfect : yet he labours and bestirs himself mainly in the business , though to little purpose ; for howsoever the title of his book be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of politicks , and that he mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a special form of government , which hath the common name of a policy : yet when he comes to dispute in particular of government , he argues only about democracies and oligarchies , and therein he is copious , because only those which he calls corrupt forms of governments were common in greece in his days . as for an aristocracy , or a policy which he mentions , they are only speculative notions , or airy names , invented to delude the world , and to perswade the people , that under those quaint terms , there might be found some subtile government , which might at least equal , if not excel monarchy : and the inventers of those fine names were all but rebels to monarchy , by aristotle's confession , where he saith , the first commonweals of greece after kings were left , were made of those that waged war. lib. . c. . as aristotle is irresolute to determine what are truly perfect aristocracies and policies , so he is to seek in describing his imperfect forms of government , as well oligarchies as democracies , and therefore he is driven to invent several sorts of them , and to confound himself with subdivisions : we will alledge some of his words . the cause why there be many kinds of commonweals is , for that there are many parts of every city . sometimes all these parts are in a commonweal , sometimes more of them , sometimes fewer : whence it is manifest , that there are many commonweals differing from each other in kind : because the parts of them differ after the same manner . for a commonweal is the order of magistrates distributed , either according to the power of them that are partakers of it , or according to some other common equality belonging to poor and rich , or some other thing common to both . it is therefore necessary , that there be so many commonweals as there are orders , according to the excellencies and differences of parts . but it seemeth principally there are but two chief kinds of commonweals ; the democracy and the oligarchy : for they make the aristocracy a branch of oligarchy , as if it were a kind of oligarchy ; and that other which is properly a policy , to be a branch of democracy . so they are wont to esteem of commonweals ; but it is both truer and better ; that there being two right forms , or one , that all the other be transgressions . here we find aristotle of several minds , sometimes he is for many commonweals , sometimes for two , or sometimes for one . as for his many commonweals , if he allow them according to the several parts of a city , he may as well make three thousand kinds of commonweals , as three : if two artificers and three souldiers should govern , that should be one kind of commonweal : if four husbandmen , and five merchants , that would be a second sort ; or six taylors , and ten carpenters , a third sort ; or a dozen saylors , and a dozen porters , a fourth ; and so in infinitum , for aristotle is not resolved how many parts to make of a city , or how many combinations of those parts ; and therefore in his reckoning of them , he differs from himself , sometimes makes more , sometimes fewer parts : and oft concluding at the end of his accompt with & caetera's : and confessing that one and the same man may act several parts ; as he that is a souldier , may be a husbandman and an artificer , and in his fourth book and fourth chapter , he seems to reckon up eight parts of a city , but in the tail of them , he misses or forgets the sixth . . he names the plowman . . the artificer . . the tradesman , or merchant . . the mercenary hireling . . the souldier , ( here aristotle falls foul upon plato , for making but four parts of a city . . the weaver . . the plowman . . the taylor . . the carpenter . afterwards , as if these were not sufficient , he addeth the smith , and the feeder of necessary cattle , the merchant , and the ingrosser or retailer ) whilest aristotle was busie in this reprehension of plato , he forgets himself , and skips over his sixth part of a city , and names the . rich men , . the magistrates . in the same chapter , he offers at another division of the parts of a city or commonweal , first dividing it into a populacy , and nobility . the people he divides first into husbandmen . . into artificers . . into merchants , or those that use buying or selling. . into those that frequent the seas , of whom some follow the war , others seek for gain , some are carriers or transporters , others fishermen . . handicraftsmen that possess so little goods , that they cannot be idle . . those that are not free on both sides , and any other such like multitude of people . the kinds of noblemen are distinguished by riches , by lineage , by vertue , by learning , and other such like things . that there may be more parts of a commonweal than are here numbred , aristotle confesseth or supposeth ; and of a multitude of parts , and of a multitude of mixtures of such parts may be made a world of forms of oligarchies and democraties . this confusion of the parts and kinds of commonweals drove aristotle rather to rest upon the division of rich and poor , for the main parts of a commonweal , than any other . the distinction of a few and of a multitude , or the whole people , might seem more proper to distinguish between an oligarchy and a democraty ; but the truth is , aristotle looking upon the cities of greece , and finding that in every of them , even in athens it self , there were many of the people that were not allowed to be citizens , and to participate in the government , and that many times he was a citizen in one sort of government , who was not a citizen in another , and that citizens differed according to every commonweal ; he considered that if he should place a right in the whole people , either to govern , or to chuse their form of government , or the parties that should govern : he should hereby condemn the government of all the cities in greece , and especially of aristocraty , which , as he saith , allows no artificer to be a citizen , and besides , he should thereby confute a main principle of his own politicks , which is , that some men are born slaves by nature ; which quite contradicts the position , that all men are born equal and free ; and therefore aristotle thought it fitter to allow all imaginable forms of government , that so he might not disparage any one city , than to propound such a form as might condemn and destroy all the rest . though aristotle allow so many several forms of corrupted governments ; yet he insists upon no one form of all those that he can define or describe , in such sort , that he is able to say that any one city in all greece was governed just according to such a form ; his diligence is only to make as many forms as the giddy or inconstant humour of a city could happen upon ; he freely gives the people liberty to invent as many kinds of government as they please , provided he may have liberty to find fault with every one of them ; it proved an easier work for him to find fault with every form , than to tell how to amend any one of them ; he found so many imperfections in all sorts of commonweals , that he could not hold from reproving them before ever he tells us what a commonweal is , or how many sorts there are , and to this purpose he spends his whole second book in setting out , and correcting the chief commonweals of greece , and among others the lacedemonian , the cretan , and carthaginian commonweals ; which three he esteems to be much alike , and better than any other , yet he spares not to lay open their imperfections , and doth the like to the athenian ; wherein he breaks the rule of method , by delivering the faults of commonweals , before he teach us what a commonweal is ; for in his first book , he speaks only of the parts , of which a city , or a commonweal is made , but tells us not what a city or commonweal is , until he come to his third book , and there in handling the sorts of government , he observes no method at all , but in a disorderly way , flies backward and forward from one sort to another : and howsoever there may be observed in him many rules of policy touching government in general , yet without doubt where he comes to discourse of particular forms , he is full of contradiction , or confusion , or both : it is true , he is brief and difficult , the best right a man can do him , is to confess he understands him not ; yet a diligent reader may readily discern so many irregularities and breaches in aristotle's books of politicks , as tend to such distraction or confusion , that none of our new politicians can make advantage of his principles , for the confirmation of an original power by nature in the people , which is the only theme now in fashion : for aristotle's discourse is of such commonweals as were founded by particular persons , as the chalcedonian by phaleas , the milesian by hippodamas , the lacedemonian by lycurgus , the cretan by minos , the athenian by solon , and the like : but the natural right of the people to found , or elect their kind of government is not once disputed by him : it seems the underived majesty of the people , was such a metaphysical piece of speculation as our grand philosopher was not acquainted with ; he speaks very contemptuously of the multitude in several places , he affirms that the people are base or wicked judges in their own cases , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · and that many of them differ nothing from beasts ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and again he saith , the common people or freemen are such as are neither rich , nor in reputation for virtue ; and it is not safe to commit to them great governments ; for , by reason of their injustice and vnskilfulness , they would do much injustice , and commit many errours ; and it is pleasanter to the multitude to live disorderly , than soberly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if aristotle had believed a publick interest to have been in the people , to the enabling them to be their own carvers in point of government , he would never have entangled himself with such intricate and ambiguous forms of commonweals , as himself cannot tell how to explain , nor any of his commentators how to understand , or make use of . this one benefit i have found by reading aristotle , that his books of politicks serve for an admirable commentary upon that text of scripture , which saith , in those days there was no king in israel ; every man did that which was right in his own eyes . for he grants a liberty in every city , for any man , or multitude of men , either by cunning , or force , to set up what government they please ; and he will allow some name or other of a commonweal , which in effect is to allow every man to do what he lists , if he be able ; hence it is , that by the confession of aristotle , the first commonweals in greece , after kings were given over , were made of those that waged war ; those several kinds of commonweals , were all summed up into the government of an army ; for it is , saith aristotle , in their power , who manage arms to continue , or not continue the form of government , whereby the estate is governed , which is nothing else but a stratocratie , or military government . we cannot much blame aristotle for the incertainty , and contrariety in him about the sorts of government , if we consider him as a heathen ; for it is not possible for the wit of man to search out the first grounds or principles of government , ( which necessarily depend upon the original of property ) except he know that at the creation one man alone was made , to whom the dominion of all things was given , and from whom all men derive their title . this point can be learnt only from the scriptures : as for the imaginary contract of people , it is a fancy not improbable only , but impossible , except a multitude of men at first had sprung out , and were engendred of the earth , which aristotle knows not whether he may believe , or no : if justice ( which is to give every man his due ) be the end of government , there must necessarily be a rule to know how any man at first came to have a right to any thing to have it truly called his . this is a point aristotle disputes not ; nor so much as ever dreamt of an original contract among people : he looked no farther in every city , then to a scambling among the citizens , whereby every one snatcht what he could get : so that a violent possession was the first , and best title that he knew . the main distinction of aristotle touching perfect or right forms of government from those that are imperfect or corrupt , consists solely in this point , that where the profit of the governed is respected , there is a right government , but where the profit of the governours is regarded , there is a corruption or transgression of government . by this it is supposed by aristole , that there may be a government only for the benefit of the governours ; this supposition to be false , may be proved from aristotle himself ; i will instance about the point of tyranny . tyranny , saith aristotle , (a) is a despotical or masterly monarchy ; now he confesseth , that (b) in truth the masterly government is profitable both to the servant by nature , and the master by nature , and he yields a solid reason for it , saying , (c) it is not possible , if the servant be destroyed , that the mastership can be saved ; whence it may be inferred , that if the masterly government of tyrants cannot be safe without the preservation of them whom they govern , it will follow that a tyrant cannot govern for his own profit only : and thus his main definition of tyranny fails , as being grounded upon an impossible supposition by his own confession . no example can be shewed of any such government that ever was in the world , as aristotle describes a tyranny to be ; for under the worst of kings , though many particular men have unjustly suffered , yet the multitude , or the people in general have found benefit and profit by the government . it being apparent that the different kinds of government in aristotle , arise only from the difference of the number of governours , whether one , a few , or many , there may be as many several forms of governments as there be several numbers , which are infinite ; so that not only the several parts of a city or commonweal , but also the several numbers of such parts may cause multiplicity of forms of government by aristotle's principles . it is further observable in assemblies , that it is not the whole assembly , but the major part only of the assembly that hath the government ; for that which pleaseth the most , is always ratified , saith aristotle , lib. . c. . by this means one and the same assembly may make , at one sitting , several forms of commonweals , for in several debates and votes the same number of men , or all the self-same men do not ordinarily agree in their votes ; and the least disagreement , either in the persons of the men , or in their number , alters the form of government . thus in a commonweal , one part of the publick affairs shall be ordered by one form of government , and another part by another form , and a third part by a third form , and so in infinitum . how can that have the denomination of a form of government , which lasts but for a moment only , about one fraction of business ? for in the very instant , as it were in the twinkling of an eye , while their vote lasteth , the government must begin and end . to be governed , is nothing else but to be obedient and subject to the will or command of another ; it is the will in a man that governs ; ordinarily mens wills are divided according to their several ends or interests ; which most times are different , and many times contrary the one to the other , and in such cases where the wills of the major part of the assembly do unite and agree in one will , there is a monarchy of many wills in one , though it be called an aristocracy or democracy , in regard of the several persons ; it is not the many bodies , but the one will or soul of the multitude that governs . (a) where one is set up out of many , the people becometh a monarch , because many are lords , not separately , but altogether as one ; therefore such a people as if it were a monarch , seeks to bear rule alone . lib. . c. . it is a false and improper speech to say that a whole multitude , senate , council , or any multitude whatsoever doth govern where the major part only rules ; because many of the multitude that are so assembled , are so far from having any part in the government , that they themselves are governed against and contrary to their wills ; there being in all government various and different debates and consultations , it comes to pass oft-times , that the major part in every assembly , differs according to the several humours or fancies of men ; those who agree in one mind , in one point , are of different opinions in another ; every change of business , or new matter begets a new major part , and is a change both of the government and governours ; the difference in the number , or in the qualities of the persons that govern , is the only thing that causes different governments , according to aristotle , who divides his kinds of government to the number of one , a few , or many . as amongst the romans their tribunitial laws had several titles , according to the names of those tribunes of the people , that preferr'd and made them . so in other governments , the body of their acts and ordinances , is composed of a multitude of momentary monarchs , who by the strength and power of their parties or factions are still under a kind of a civil war , fighting and scratching for the legislative miscellany , or medly of several governments . if we consider each government according to the nobler part of which it is composed , it is nothing else but a monarchy of monothelites , or of many men of one will , most commonly in one point only : but if we regard only the baser part , or bodies of such persons as govern , there is an interrupted succession of a multitude of short-lived governments , with as many intervals of anarchy ; so that no man can say at any time , that he is under any form of government ; for in a shorter time than the word can be spoken , every government is begun and ended . furthermore in all assemblies , of what quality soever they be , whether aristocratical or democratical , as they call them , they all agree in this one point , to give that honourable regard to monarchy , that they do interpret the major , or prevailing part in every assembly to be but as one man , and so do feign to themselves a kind of monarchy . though there be neither precept nor practice in scripture , nor yet any reason alledged by aristotle for any form of government , but only monarchy ; yet it is said that it is evident to common sense , that of old time rome , and in this present age venice , and the low-countries , enjoy a form of government different from monarchy : hereunto it may be answered , that a people may live together in society , and help one another ; and yet not be under any form of government ; as we see herds of cattel do , and yet we may not say they live under government . for government is not a society only to live , but to live well and vertuously . this is acknowledged by aristotle , who teacheth that (a) the end of a city , is to live blessedly and honestly . political communities are ordained for honest actions , but not for living together only . now there be two things principally required to a blessed and honest life : religion towards god , and peace towards men : that is , a quiet and peaceable life in all godliness and honesty , tim. . . here then will be the question ; whether godliness and peace can be found under any government but monarchy , or whether rome , venice , or the low countries did enjoy these under any popular government . in these two points , let us first briefly examine the roman government , which is thought to have been the most glorious . for religion , we find presently after the building of the city by romulus , the next king , numa most devoutly established a religion , and began his kingdom with the service of the gods ; he forbad the romans to make any images of god , which law lasted and was observed years , there being in all that time no image or picture of god , in any temple or chappel of rome ; also he erected the pontifical colledge , and was himself the first bishop or pontifex ; these bishops were to render no account either to the senate or commonalty . they determined all questions concerning religion , as well between priests as between private men : they punished inferiour priests , if they either added or detracted from the established rites , or ceremonies , or brought in any new thing into religion . the chief bishop , pontifex maximus , taught every man how to honour and serve the gods. this care had monarchy of religion . but after the expulsion of kings , we do not find during the power of the people , any one law made for the benefit or exercise of religion : there be two tribunitian laws concerning religion , but they are meerly for the benefit of the power of the people , and not of religion . l. papirius , a tribune , made a law , called lex papiria , that it should not belawful for any to consecrate either houses , grounds , altars , or any other things without the determination of the people . domitius aenobarbus another tribune enacted a law called domitia lex , that the pontifical colledge should not , as they were wont , admit whom they would into the order of priesthood , but it should be in the power of the people ; and because it was contrary to their religion , that church-dignities should be bestowed by the common people ; hence for very shame he ordained , that the lesser part of the people , namely seventeen tribes , should elect whom they thought fit , and afterwards the party elected should have his confirmation or admission from the colledge : thus by a committee of seven tribes taken out of thirtyfive , the ancient form of religion was altered and reduced to the power of the lesser part of the people . this was the great care of the people to bring ordination and consecration to the laity . the religion in venice , and the low-countries is sufficiently known , much need not be said of them : they admirably agree under a seeming contrariety ; it is commonly said , that one of them hath all religions , and the other no religion ; the atheist of venice may shake hands with the sectary of amsterdam . this is the liberty that a popular estate can brag of , every man may be of any religion , or no religion , if he please ; their main devotion is exercised only in opposing and suppressing monarchy . they both agree to exclude the clergy from medling in government , whereas in all monarchies both before the law of moses , and under it , and ever since ; all barbarians , graecians , romans , infidels , turks , and indians , have with one consent given such respect and reverence to their priests , as to trust them with their laws ; and in this our nation , the first priests we read of before christianity , were the druides , who , as caesar saith , decided and determined controversies , in murder , in case of inheritance , of bounds of lands , as they in their discretion judged meet ; they grant rewards and punishments . it is a wonder to see what high respect even the great turk giveth to his mufti , or chief bishop , so necessary is religion to strengthen and direct laws . to consider of the point of peace : it is well known , that no people ever enjoyed it without monarchy . aristotle saith , the lacedemonians preserved themselves by warring ; and after they had gotten to themselves the empire , then were they presently undone , for that they could not live at rest , nor do any better exercise , than the exercise of war , lib. . c. . after rome had expelled kings , it was in perpetual war , till the time of the emperours : once only was the temple of janus shut , after the end of the first punick war , but not so long as for one year , but for some months . it is true , as orosius saith , that for almost years , that is , from tullus hostilius to augustus caesar , only for one summer , the bowels of rome did not sweat blood. on the behalf of the romans it may be said , that though the bowels of rome did always sweat blood , yet they did obtain most glorious victories abroad . but it may be truly answered , if all the roman conquests had no other foundation but injustice ; this alone foils all the glory of her warlike actions . the most glorious war that ever rome had , was with carthage ; the beginning of which war , sir walter raleigh proves to have been most unjustly undertaken by the romans , in confederating with the mamertines , and aiding of rebels , under the title of protecting their confederates ; whereas kings many times may have just cause of war , for recovering and preserving their rights to such dominions as fall to them by inheritance or marriage , a popular estate , that can neither marry , nor be heir to another , can have no such title to a war in a foreign kingdom ; and to speak the truth , if it be rightly considered ; the whole time of the popularity of rome , the romans were no other than the only prosperous and glorious thieves , and robbers of the world. if we look more narrowly into the roman government , it will appear , that in that very age , wherein rome was most victorious , and seemed to be most popular ; she owed most of her glory to an apparent kind of monarchy . for it was the kingly power of the consuls , who ( as livy saith ) had the same royal jurisdiction , or absolute power that the kings had , not any whit diminished or abated , and held all the same regal ensigns of supreme dignity , which helpt rome to all her conquests : whiles the tribunes of the people were strugling at home with the senate about election of magistrates , enacting of laws , and calling to account , or such other popular affairs , the kingly consuls gained all the victories abroad : thus rome at one and the same time was broken and distracted into two shews of government ; the popular , which served only to raise seditions and discords within the walls , whilst the regal atchieved the conquests of foreign nations and kingdoms . rome was so sensible of the benefit and necessity of monarchy , that in her most desperate condition and danger , when all other hopes failed her , she had still resort to the creation of a dictator , who for the time was an absolute king ; and from whom no appeal to the people was granted , which is the royallest evidence for monarchy in the world ; for they who were drawn to swear , they would suffer no king of rome , found no security but in perjury , and breaking their oath by admitting the kingly power in spight of their teeth , under a new name of a dictator or consul : a just reward for their wanton expelling their king for no other crime they could pretend but pride , which is most tolerable in a king of all men : and yet we find no particular point of pride charged upon him , but that he enjoyned the romans to labour in cleansing , and casting of ditches , and paving their sinks : an act both for the benefit and ornament of the city , and therefore commendable in the king : but the citizens of rome , who had been conquerours of all nations round about them , could not endure of warriers to become quarriers , and day-labourers . whereas it is said , that tarquin was expelled for the rape committed by his son on lucrece ; it is unjust to condemn the father for the crime of his son ; it had been fit to have petitioned the father for the punishment of the offender : the fact of young tarquin cannot be excused , yet without wrong to the reputation of so chaste a lady as lucrece is reputed to be , it may be said , she had a greater desire to be thought chaste , than to be chaste ; she might have died untouched , and unspotted in her body , if she had not been afraid to be slandered for inchastity ; both dionysius halicarnasseus , and livie , who both are her friends , so tell the tale of her , as if she had chosen rather to be a whore , than to be thought a whore. to say truth , we find no other cause of the expulsion of tarquin , than the wantonness , and licentiousness of the people of rome . this is further to be considered in the roman government , that all the time between their kings , and their emperours , there lasted a continued strife , between the nobility and commons , wherein by degrees the commons prevailed at last , so to weaken the authority of the consuls and senate , that even the last sparks of monarchy were in a manner extinguished , and then instantly began the civil war , which lasted till the regal power was quickly brought home , and setled in monarchy . so long as the power of the senate stood good for the election of consuls , the regal power was preserved in them , for the senate had their first institution from monarchy : it is worth the noting , that in all those places that have seemed to be most popular , that weak degree of government , that hath been exercised among them , hath been founded upon , and been beholden unto monarchical principles , both for the power of assembling , and manner of consulting : for the entire and gross body of any people , is such an unweildy and diffused thing as is not capable of uniting , or congregating , or deliberating in an entire lump , but in broken parts , which at first were regulated by monarchy . furthermore it is observable , that rome in her chief popularity , was oft beholden for her preservation to the monarchical power of the father over the children : by means of this fatherly power , saith bodin , the romans flourished in all honour and vertue , and oftentimes was their common-weal thereby delivered from most imminent destruction , when the fathers drew out of the consistory , their sons being tribunes publishing laws tending to sedition . amongst others cassius threw his son headlong out of the consistory , publishing the law agraria ( for the division of lands ) in the behoof of the people , and after by his own private judgment put him to death , the magistrates , serjeants , and people standing thereat astonied , and not daring to withstand his fatherly authority , although they would with all their power have had that law for division of lands ; which is sufficient proof , this power of the father not only to have been sacred and inviolable , but also to have been lawful for him , either by right or wrong to dispose of the life and death of his children , even contrary to the will of the magistrates and people . it is generally believed that the government of rome , after the expulsion of kings , was popular ; bodin endeavours to prove it , but i am not satisfied with his arguments , and though it will be thought a paradox , yet i must maintain , it was never truly popular . first , it is difficult to agree , what a popular government is , aristotle saith , it is where many or a multitude do rule ; he doth not say where the people , or the major part of the people , or the representors of the people govern . bodin affirms , if all the people be interessed in the government , it is a popular estate , lib. . c. . but after in the same chapter he resolves , that it is a popular estate , when all the people , or the greater part thereof hath the sovereignty , and he puts the case , that if there be threescore thousand citizens , and forty thousand of them have the sovereignty , and twenty thousand be excluded , it shall be called a popular estate : but i must tell him , though fifty nine thousand , nine hundred , ninety nine of them govern , yet it is no popular estate ; for if but one man be excluded , the same reason that excludes that one man , may exclude many hundreds , and many thousands , yea , and the major part it self ; if it be admitted , that the people are or ever were free by nature , and not to be governed , but by their own consent , it is most unjust to exclude any one man from his right in government ; and to suppose the people so unnatural , as at the first to have all consented to give away their right to a major part , ( as if they had liberty given them only to give away , and not to use it themselves ) is not only improbable , but impossible ; for the whole people is a thing so uncertain and changeable , that it alters every moment , so that it is necessary to ask of every infant so soon as it is born its consent to government , if you will ever have the consent of the whole people . moreover , if the arbitrary tryal by a jury of twelve men , be a thing of that admirable perfection and justice , as is commonly believed , wherein the negative voice of every single person is preserved , so that the dissent of any of the twelve frustrates the whole judgment : how much more ought the natural freedom of each man be preserved , by allowing him his negative voice , which is but a continuing him in that estate , wherein , it is confessed , nature at first placed him ? justice requires that no one law should bind all , except all consent to it , there is nothing more violent and contrary to nature , than to allow a major part , or any other greater part less than the whole to bind all the people . the next difficulty to discovering what a popular estate is , is to find out where the supreme power in the roman government rested ; it is bodin's opinion , that in the roman state the government was in the magistrates , the authority and council in the senate , but the sovereign power and majesty in the people , lib. . c. . so in his first book his doctrine is , that the ancient romans said , imperium in magistratibus , authoritatem in senatu , potestatem in plebe , majestatem in populo jure esse dicebant . these four words command , authority , power , and majesty signifie ordinarily , one and the same thing , to wit , the sovereignty , or supreme power , i cannot find that bodin knows how to distinguish them ; for they were not distinct faculties placed in several subjects , but one and the same thing diversly qualified , for imperium , authoritas , potestas , and majestas were all originally in the consuls ; although for the greater shew the consuls would have the opinion , and consent of the senate who were never called together , nor had their advice asked , but when and in what points only it pleased the consuls to propound : so that properly senatusconsultum was only a decree of the consuls , with the advice of the senators : and so likewise the consuls , when they had a mind to have the countenance of an ampler council , they assembled the centuries , who were reckoned as the whole people , and were never to be assembled , but when the consuls thought fit to propound some business of great weight unto them ; so that jussus populi , the command of the people which bodin so much magnifies , was properly jussus consulum , the command of the consuls , by the advice or consent of the assembly of the centuries , who were a body composed of the senators , and the rest of the patritians , knights , and gentlemen , or whole nobility together with the commons : for the same men who had voices in senate , had also their votes allowed in the assembly of the centuries , according to their several capacities . it may further appear , that the roman government was never truly popular , for that in her greatest show of popularity , there were to be found above ten servants for every citizen or freeman , and of those servants , not one of them was allowed any place , or voice in government : if it be said that the roman servants were slaves taken in war , and therefore not fit to be freemen ; to this it may be answered , that if the opinion of our modern politicians be good , which holds that all men are born free by nature , or if but the opinion of aristotle be sound , who saith that by nature some men are servants , and some are masters , then it may be unnatural , or unjust to make all prisoners in war servants , or ( as they are now called ) slaves , a term not used in the popular governments , either of rome or greece ; for in both languages , the usual word that doth answer to our late term of slave , is but servus in latin , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek . besides , if the wars of the romans , by which they gained so many servants were unjust , as i take all offensive war to be without a special commission from god , and as i believe all the roman wars were , that were made for the enlargement of their empire , then we may conclude , that the romans were the notablest plagiaries , or men-stealers in the world. but to allow the lesser part of the people of rome , who called themselves citizens , to have had a just right to exclude all servants from being a part of the people of rome , let us enquire whether the major part of those , whom they allowed to be citizens , had the government of rome ; whereby we may discover easily how notoriously the poorer and greater part of the citizens were gull'd of their share in government ; there were two famous manners of their assembling the people of rome : the first was by classes , as they called them , which were divided into centuries ; the second was by tribes , or wards ; the former of these was a ranking of the people , according to their abilities or wealth ; the latter according to the place or ward , wherein every citizen dwelt : in the assemblies of neither of these , had the major part of the people the power of government , as may thus be made appear . first , for the assembly of the centuries , there were six degrees or classes of men according to their wealths ; the first classis was of the richest men in rome , none whereof were under l. in value : the valuation of the second classis was not under fourscore pounds ; and so the third , the fourth , and the fifth classis were each a degree one under another . the sixth classis contained the poorer sort , and all the rabble . these six classes were subdivided into hundreds , or centuries . the first classis had centvries . the second classis had centvries . the third classis had centvries . the fourth classis had centvries . the fifth classis had centvries . the sixth classis had centvries .   the classes , and centuries being thus ordered , when the assembly came to give their votes , they did not give their voices by the poll , which is the true popular way : but each century voted by it self , each century having one voice , the major part of the centuries carried the business : now there being fourscore and eighteen centuries in the first classis , in which all the patricians , senators , noblemen , knights , and gentlemen of rome , were inrolled , being more in number , and above half the centuries , must needs have the government , if they agreed all together in their votes , because they voted first , for when centuries had agreed in their votes , the other centuries of the inferiour classis , were never called to vote ; thus the nobles , and richer men who were but few in comparison of the common people did bear the chief sway , because all the poorer sort , or proletarian rabble , were clap'd into the sixth classis , which in reckoning were allowed but the single voice of one century , which never came to voting : whereas in number they did far exceed all the five other classes or centuries , and if they had been allowed the liberty of other citizens , they might have been justly numbred for a thousand centuries , or voices in the assembly ; this device of packing so many thousands into one century , did exclude far the greatest part of the people from having a part in the government . next , for the assembly of the people of rome by tribes , it must be considered , that the tribes did not give their voices by the poll alltogether , which is the true way of popular voting , but each tribe or ward did vote by it self , and the votes of the major part ( not of the people but ) of the tribes did sway the government , the tribes being unequal , as all divisions by wards usually are , because the number of the people of one tribe , is not just the same with the number of the people of each other tribe ; whence it followed , that the major number of the tribes might possibly be the minor number of the people , which is a destroying of the power of the major part of the people . add hereunto , that the nobility of rome were excluded from being present at the assembly of the tribes ; and so the most considerable part of the people was wanting , therefore it could not be the voices of the major part of the people , where a great part of the people were allowed no voices at all , for it must be the major part of the whole , and not of a part of the people , that must denominate a popular government . moreover it must be noted , that the assembly of the tribes was not originally the power of the people of rome , for it was almost forty years after the rejection of kings before an assembly of tribes were thought on , or spoken of ; for it was the assembly of the people by centuries , that agreed to the expulsion of kings , and creating of consuls in their room , also the famous laws of the twelve tables were ratified by the assembly of the centuries . this assembly by centuries , as it was more ancient , than that by tribes ; so it was more truly popular , because all the nobility , as well as the commons , had voices in it : the assembly by tribes , was pretended at first , only to elect tribunes of the people , and other inferiour magistrates ; to determine of lesser crimes that were not capital , but only finable ; and to decree that peace should be made ; but they did not meddle with denouncing war to be made , for that high point did belong only to the assembly of the centuries ; and so also did the judging of treason , and other capital crimes . the difference between the assembly of the tribes , and of the centuries , is very material ; for though it be commonly thought , that either of these two assemblies were esteemed to be the people , yet in reality it was not so , for the assembly of the centuries only could be said to be the people , because all the nobility were included in it as well as the commons , whereas they were excluded out of the assembly of the tribes ; and yet in effect , the assembly of the centuries was but as the assembly of the lords , or nobles only , because the lesser , and richer part of the people had the sovereignty , as the assembly of the tribes was , but the commons only . in maintenance of the popular government of rome , bodin objects , that there could be no regal power in the two consuls , who could neither make law , nor peace , nor war. the answer is , though there were two consuls , yet but one of them had the regality ; for they governed by turns , one consul one month , and the other consul another month ; or the first one day , and the second another day . that the consuls could make no laws is false , it is plain by livy , that they had the power to make laws , or war , and did execute that power , though they were often hindered by the tribunes of the people ; not for that the power of making laws or war , was ever taken away from the consuls , or communicated to the tribunes , but only the exercise of the consular power was suspended by a seeming humble way of intercession of the tribunes ; the consuls by their first institution had a lawful right to do those things , which yet they would not do by reason of the shortness of their reigns , but chose rather to countenance their actions with the title of a decree of the senate ( who were their private council ) yea , and sometimes with the decree of the assembly of the centuries ( who were their publick council ) for both the assembling of the senate , and of the centuries , was at the pleasure of the consuls , and nothing was to be propounded in either of them , but at the will of the consuls : which argues a sovereignty in them over the senate and centuries ; the senate of rome was like the house of lords , the assembly of the tribes resembled the house of commons , but the assembling of the centuries , was a body composed of lords and commons united to vote together . the tribunes of the people bore all the sway among the tribes , they called them together when they pleased , without any order , whereas the centuries were never assembled without ceremony , and religious observation of the birds by the augurs , and by the approbation of the senate , and therefore were said to be auspicata , and ex authoritate patrum . these things considered , it appears , that the assembly of the centuries was the only legitimate , and great meeting of the people of rome : as for any assembling , or electing of any trustees , or representors of the people of rome , in nature of the modern parliaments , it was not in use , or ever known in rome . above two hundred and twenty years after the expulsion of kings , a sullen humour took the commons of rome , that they would needs depart the city to janiculum , on the other side of tybur , they would not be brought back into the city , until a law was made , that a plebiscitum , or a decree of the commons might be observed for a law ; this law was made by the dictator hortensius , to quiet the sedition , by giving a part of the legislative power to the commons , in such inferiour matters only , as by toleration and usurpation had been practised by the commons . i find not that they desired an enlargement of the points which were the object of their power , but of the persons , or nobility that should be subject to their decrees : the great power of making war , of creating the greater magistrates , of judging in capital crimes , remained in the consuls , with the senate , and assembly of the centuries . for further manifestation of the broken and distracted government of rome , it is fit to consider the original power of the consuls , and of the tribunes of the commons , who are ordinarily called the tribunes of the people . first , it is undeniable , that upon the expulsion of kings , kingly power was not taken away , but only made annual and changeable between two consuls ; who in their turns , and by course had the sovereignty , and all regal power ; this appears plainly in livy , who tells us , that valerius publicola being consul , he himself alone ordained a law , and then assembled a general session . turentillus arsa inveyed and complained against the consul's government , as being so absolute , and in name only less odious than that of kings , but in fact more cruel ; for instead of one lord the city had received twain , having authority beyond all measure , unlimited and infinite . sextius and licinus complain , that there would never be any indifferent course , so long as the nobles kept the sovereign place of command , and the sword to strike , whilst the poor commons have only the buckler ; their conclusion was , that it remains , that the commons bear the office of consuls too , for that were a fortress of their liberty ; from that day forward , shall the commons be partakers of those things , wherein the nobles now surpass them , namely sovereign rule and authority . the law of the twelve tribes affirm , regio imperio duo sunto , iique consules appellantur . let two have regal power , and let them be called consuls : also the judgment of livy is , that the sovereign power was translated from consuls to decemvirs , as before from kings to consuls . these are proofs sufficient to shew the royal power of the consuls . about sixteen years after the first creation of consuls , the commons finding themselves much run into debt , by wasting their estates in following the wars ; and so becoming , as they thought , oppressed by usury , and cast into prison by the judgment , and sentence of the consuls , they grievously complained of usury , and of the power of the consuls , and by sedition prevailed , and obtained leave to choose among themselves magistrates called tribunes of the people , who by their intercession might preserve the commons from being oppressed , and suffering wrong from the consuls : and it was further agreed , that the persons of those tribunes should be sacred , and not to be touched by any . by means of this immunity of the bodies of the tribunes from all arrests or other violence , they grew in time by degrees to such boldness , that by stopping the legal proceedings of the consuls ( when they pleased to intercede ) they raised such an anarchy oft-times in government , that they themselves might act , and take upon them , what power soever they pleased ( though it belonged not to them . ) this gallantry of the tribunes was the cause , that the commons of rome , who were diligent pretenders to liberty , and the great masters of this part of politicks , were thought the only famous preservers , and keepers of the liberty of rome . and to do them right , it must be confessed , they were the only men that truly understood the rights of a negative voice ; if we will allow every man to be naturally free till they give their consent to be bound , we must allow every particular person a negative voice ; so that when as all have equal power , and are as it were fellow-magistrates or officers , each man may impeach , or stop his fellow-officers in their proceedings , this is grounded upon the general reason of all them , which have any thing in common , where he which forbiddeth , or denieth , hath most right ; because his condition in that case is better than his which commandeth , or moveth to proceed ; for every law or command , is in it self an innovation , and a diminution of some part of popular liberty ; for it is no law except it restrain liberty ; he that by his negative voice doth forbid or hinder the proceeding of a new law , doth but preserve himself in that condition of liberty , wherein nature hath placed him , and whereof he is in present possession ; the condition of him thus in possession being the better , the stronger is his prohibition , any single man hath a juster title to his negative voice , than any multitude can have to their affirmative ; to say the people are free , and not to be governed , but by their own consent , and yet to allow a major part to rule the whole , is a plain contradiction , or a destruction of natural freedom . this the commons of rome rightly understood , and therefore the transcendent power of the negative voice of any one tribune , being able of it self to stay all the proceedings , not of the consuls and senate only , and other magistrates , but also of the rest of his fellow-tribunes , made them seem the powerfullest men in all rome ; and yet in truth they had no power or jurisdiction at all , nor were they any magistrates , nor could they lawfully call any man before them , for they were not appointed for administration of justice , but only to oppose the violence , and abuse of magistrates , by interceding for such as appealed , being unjustly oppressed ; for which purpose at first they sate only without the door of the senate , and were not permitted to come within the doors : this negative power of theirs was of force only to hinder , but not to help the proceedings in courts of justice ; to govern , and not to govern the people . and though they had no power to make laws , yet they took upon them to propound laws , and flattered and humoured the commons by the agrarian and frumentarian laws , by the first they divided the common fields , and conquered lands among the common people ; and by the latter , they afforded them corn at a cheaper or lower price : by these means these demagogues or tribunes of the commons led the vulgar by the noses , to allow whatsoever usurpations they pleased to make in government . the royal power of the consuls was never taken away from them by any law that i hear of , but continued in them all the time of their pretended popular government , to the very last , though repined at , and opposed in some particulars by the commons . the no-power , or negative power of the tribunes , did not long give content to the commons , and therefore they desired , that one of the consuls might be chosen out of the commonalty : the eager propounding of this point for the commons , and the diligent opposing of it by the nobility or senate , argues how much both parties regarded the sovereign power of a consul ; the dispute lasted fourscore years within two : the tribunes pressing it upon all advantages of opportunity , never gave over till they carried it by strong hand , or stubbornness , hindering all elections of the curule , or greater magistrates , for five years together , whereby the nobles were forced to yield the commons a consul's place , or else an anarchy was ready to destroy them all , and yet the nobility had for a good while allowed the commons military tribunes with consular power , which , in effect or substance , was all one with having one of the consuls a commoner , so that it was the bare name of a consul which the commons so long strived for with the nobility : in this contention , some years consuls were chosen , some years military tribunes in such confusion , that the roman historians cannot agree among themselves , what consuls to assign , or name for each year , although they have capitoline tables , sicilian and greek registers , and kalenders , fragments of capitoline marbles , linen books or records to help them : a good while the commons were content with the liberty of having one of the consuls a commoner ; but about fourscore years after they enjoyed this privilege , a desire took them to have it enacted , that a decree of the commons called a plebiscitum might be observed for a law , hortensius the dictator yielded to enact it , thereby to bring back the seditious commons , who departed to janiculum on the other side of tybur , because they were deeply engaged in debt in regard of long seditions and dissensions . the eleventh book of livy , where this sedition is set down , is lost ; we have only a touch of it in florus his epitome , and saint augustine mentions the plundering of many houses by the commons at their departing : this sedition was above years after the expulsion of kings , in all which time , the people of rome got the spoyl of almost all italy , and the wealth of very many rich cities : and yet the commons were in so great penury , and over-whelmed with debts , that they fell to plunder the rich houses of the citizens , which sounds not much for the honour of a popular government . this communicating of a legislative power to the commons , touching power of enfranchising allies , judgments penal , and fines , and those ordinances that concerned the good of the commons called plebiscita , was a dividing of the supreme power , and the giving a share of it to others , as well as to the consuls , and was in effect to destroy the legislative power , for to have two supremes is to have none , because the one may destroy the other , and is quite contrary to the indivisible nature of sovereignty . the truth is , the consuls , having but annual sovereignty , were glad for their own safety , and ease in matters of great importance , and weight , to call together sometimes the senate , who were their ordinary council , and many times the centuries of the people , who were their council extraordinary , that by their advice they might countenance , and strengthen such actions as were full of danger and envy : and thus the consuls by weakening their original power brought the government to confusion , civil dissension , and utter ruine : so dangerous a thing it is to shew favour to common people , who interpret all graces and favours for their rights , and just liberties : the consuls following the advice of the senate or people , did not take away their right of governing no more than kings lose their supremacy by taking advice in parliaments . not only the consuls , but also the pretors and censors ( two great offices , ordained only for the ease of the consuls , from whom an appeal lay to the consuls ) did in many things exercise an arbitrary or legislative power in the absence of the consuls , they had no laws to limit them : for many years after the creation of consuls , ten men were sent into greece to choose laws ; and after the twelve tables were confirmed , whatsoever the pretors , who were but the consuls substitutes , did command , was called jus honorarium ; and they were wont at the entrance into their office to collect and hang up for publick view , a form of administration of justice which they would observe , and though the edictum praetoris , expired with the pretors office , yet it was called edictum perpetuum . what peace the low-countries have found since their revolt is visible ; it is near about an hundred years since they set up for themselves , of all which time only twelve years they had a truce with the spaniard , yet in the next year , after the truce was agreed upon , the war of juliers brake forth , which engaged both parties ; so that upon the matter , they have lived in a continual war , for almost an hundred years ; had it not been for the aid of their neighbours , they had been long ago swallowed up , when they were glad humbly to offer their new hatch'd commonweal , and themselves vassals to the queen of england , after that the french king henry the third had refused to accept them as his subjects ; that little truce they had , was almost as costly as a war ; they being forced to keep about thirty thousand souldiers continually in garrison . two things they say they first fought about , religion and taxes , and they have prevailed it seems in both , for they have gotten all the religions in christendom , and pay the greatest taxes in the world ; they pay tribute half in half for food , and most necessary things , paying as much for tribute as the price of the thing sold ; excise is paid by all retailers of wine , and other commodities ; for each tun of beer six shillings , for each cow for the pail two stivers every week : for oxen , horses , sheep , and other beasts sold in the market the twelfth part at least ; be they never so oft sold by the year to and fro , the new master still pays as much : they pay five stivers for every bushel of their own wheat , which they use to grind in publick mills : these are the fruits of the low-country war. it will be said that venice is a commonwealth that enjoys peace . she indeed of all other states hath enjoyed of late the greatest peace ; but she owes it not to her kind of government , but to the natural situation of the city , having such a bank in the sea of near threescore miles , and such marshes towards the land , as make her unapproachable by land , or sea ; to these she is indebted for her peace at home , and what peace she hath abroad she buys at a dear rate ; and yet her peace is little better than a continued war ; the city always is in such perpetual fears , that many besieged cities are in more security ; a senator or gentleman dares not converse with any stranger in venice , shuns acquaintance , or dares not own it : they are no better than bandito's to all humane society . nay , no people in the world live in such jealousie one of another ; hence are their intricate solemnities , or rather lotteries in election of their magistrates , which in any other place , would be ridiculous and useless . the senators or gentlemen are not only jealous of the common people , whom they keep disarmed , but of one another , they dare not trust any of their own citizens to be a leader of their army , but are forced to hire , and entertain foreign princes for their generals , excepting their citizens from their wars , and hiring others in their places ; it cannot be said , that people live in peace , which are in such miserable fears continually . the venetians at first were subject to the roman emperour ; and for fear of the invasion of the hunnes forsook padua , and other places in italy ; and retired with all their substance to those islands where now venice stands : i do not read they had any leave to desert the defence of their prince and country , where they had got their wealth , much less to set up a government of their own ; it was no better than a rebellion , or revolting from the roman empire . at first they lived under a kind of oligarchy ; for several islands had each a tribune , who all met , and governed in common : but the dangerous seditions of their tribunes , put a necessity upon them to choose a duke for life , who , for many hundreds of years , had an absolute power ; under whose government venice flourished most , and got great victories , and rich possessions . but by insensible degrees , the great council of the gentlemen have for many years been lessening the power of their dukes , and have at last quite taken it away . it is a strange errour for any man to believe , that the government of venice hath been always the same that it is now : he that reads but the history of venice , may find for a long time a sovereign power in their dukes : and that for these last two hundred years , since the diminishing of that power , there have been no great victories and conquests obtained by that estate . that which exceeds admiration , is , that contarene hath the confidence to affirm the present government of venice to be a mixed form of monarchy , democraty , and aristocraty : for , whereas he makes the duke to have the person and shew of a king ; he after confesseth , that the duke can do nothing at all alone , and being joyned with other magistrates , he hath no more authority than any of them : also the power of the magistrates is so small , that no one of them , how great soever he be , can determine of any thing of moment , without the allowance of the council . so that this duke is but a man dressed up in purple , a king only in pomp and ornament , in power but a senator , within the city a captive , without a traytor , if he go without leave . as little reason is there to think a popular estate is to be found in the great council of venice , or s. p. q. v. for it doth not consist of the fortieth part of the people , but only of those they call patritians or gentlemen ; for the commons , neither by themselves , nor by any chosen by them for their representors , are admitted to be any part of the great council : and if the gentlemen of venice have any right to keep the government in their own hands , and to exclude the commons , they never had it given them by the people , but at first were beholding to monarchy for their nobility . this may further be noted , that though venice of late enjoyed peace abroad , yet it had been with that charge , either for fortification and defence , or in bribery so excessive , whereby of late upon any terms they purchased their peace , that it is said their taxes are such , that christians generally live better under the turk , than under the venetians , for there is not a grain of corn , a spoonful of wine , salt , eggs , birds , beasts , fowl , or fish sold , that payeth not a certain custom : upon occasions the labourers and crafts-men pay a rate by the poll monthly , they receive incredible gains by usury of the jews ; for in every city they keep open shops of interest , taking pawns after fifteen in the hundred , and if at the years end it be not redeemed , it is forfeited , or at the least , sold at great loss . the revenues which the very courtezans pay for toleration , maintains no less than a dozen of gallies . by what hath been said , it may be judged how unagreeable the popular government of rome heretofore , and of venice , and the vnited provinces at present , are , either for religion or peace ( which two are principal ingredients of government ) and so consequently not fit to be reckoned for forms , since whatsoever is either good or tolerable in either of their governments , is borrowed or patched up of a broken , and distracted monarchy . lastly , though venice and the low countries are the only remarkable places in this age that reject monarchy ; yet neither of them pretend their government to be founded upon any original right of the people , or have the common people any power amongst them , or any chosen by them . never was any popular estate in the world famous for keeping themselves in peace ; all their glory hath been for quarrelling and fighting . those that are willing to be perswaded , that the power of government is originally in the people , finding how impossible it is for any people to exercise such power , do surmise , that though the people cannot govern , yet they may choose representors or trustees , that may manage this power for the people , and such representors must be surmised to be the people . and since such representors cannot truly be chosen by the people , they are fain to divide the people into several parts , as of provinces , cities , and burrough-towns , and to allow to every one of those parts to choose one representor or more of their own : and such representors , though not any of them be chosen by the whole , or major part of the people , yet still must be surmised to be the people ; nay , though not one of them be chosen either by the people , or the major part of the people of any province , city , or burrough , for which they serve , but only a smaller part , still it must be said to be the people . now when such representors of the people do assemble or meet , it is never seen that all of them can at one time meet together ; and so there never appears a true , or full representation of the whole people of the nation , the representors of one part or other being absent , but still they must be imagined to be the people . and when such imperfect assemblies be met , though not half be present , they proceed : and though their number be never so small , yet it is so big , that in the debate of any business of moment , they know not how to handle it , without referring it to a fewer number than themselves , though themselves are not so many as they should be . thus those that are chosen to represent the people , are necessitated to choose others , to represent the representors themselves ; a trustee of the north doth delegate his power to a trustee of the south ; and one of the east may substitute one of the west for his proxy : hereby it comes to pass , that publick debates which are imagined to be referred to a general assembly of a kingdom , are contracted into a particular or private assembly , than which nothing can be more destructive , or contrary to the nature of publick assemblies . each company of such trustees hath a prolocutor , or speaker ; who , by the help of three or four of his fellows that are most active , may easily comply in gratifying one the other , so that each of them in their turns may sway the trustees , whilst one man , for himself or his friend , may rule in one business , and another man for himself or his friend prevail in another cause , till such a number of trustees be reduced to so many petty monarchs as there be men of it . so in all popularities , where a general council , or great assembly of the people meet , they find it impossible to dispatch any great action , either with expedition or secrecy , if a publick free debate be admitted ; and therefore are constrained to epitomize , and sub-epitomize themselves so long , till at last they crumble away into the atomes of monarchy , which is the next degree to anarchy ; for anarchy is nothing else but a broken monarchy , where every man is his own monarch , or governour . whereas the power of the people in choosing both their government and governours is of late highly magnified , as if they were able to choose the best and excellentest men for that purpose . we shall find it true what aristotle hath affirmed , that to choose well is the office of him that hath knowledge ; none can choose a geometrician but he that hath skill in geometry , l. . c. . for , saith he , all men esteem not excellency to be one and the same , l. . c. . a great deal of talk there is in the world of the freedom and liberty that they say is to be found in popular commonweals ; it is worth the enquiry how far , and in what sence this speech of liberty is true . true liberty is for every man to do what he list , or to live as he please , and not to be tied to any laws . but such liberty is not to be found in any commonweal ; for there are more laws in popular estates than any where else ; and so consequently less liberty : and government many say was invented to take away liberty , and not to give it to every man ; such liberty cannot be ; if it should , there would be no government at all : therefore aristotle , lib. . cap. . it is profitable not to be lawful to do every thing that we will , for power to do what one will , cannot restrain that evil that is in every man ; so that true liberty cannot , nor should not be in any estate . but the only liberty that the talkers of liberty can mean , is a liberty for some men to rule and to be ruled , for so aristotle expounds it ; one while to govern , another while to be governed ; to be a king in the forenoon , and a subject in the afternoon ; this is the only liberty that a popular estate can brag of , that where a monarchy hath but one king , their government hath the liberty to have many kings by turns . if the common people look for any other liberty , either of their persons or their purses , they are pitifully deceived , for a perpetual army and taxes are the principal materials of all popular regiments : never yet any stood without them , and very seldom continued with them ; many popular estates have started up , but few have lasted ; it is no hard matter for any kind of government to last one , or two , or three days , l. . c. . for all such as out of hope of liberty , attempt to erect new forms of government , he gives this prudent lesson . we must look well into the continuance of time , and remembrance of many years , wherein the means tending to establish community had not lain hid , if they had been good and useful ; for almost all things have been found out , albeit some have not been received , and other some have been rejected , after men have had experience of them ; l. . c. . it is believed by many , that at the very first assembling of the people , it was unanimously agreed in the first place , that the consent of the major part should bind the whole ; and that though this first agreement cannot possibly be proved , either how , or by whom it should be made ; yet it must necessarily be believed or supposed , because otherwise there could be no lawful government at all . that there could be no lawful government , except a general consent of the whole people be first surmised , is no sound proposition ; yet true it is , that there could be no popular government without it . but if there were at first a government without being beholden to the people for their consent , as all men confess there was , i find no reason but that there may be so still , without asking leave of the multitude . if it be true , that men are by nature free-born , and not to be governed without their own consents , and that self-preservation is to be regarded in the first place , it is not lawful for any government but self-government to be in the world , it were sin in the people to desire , or attempt to consent to any other government : if the fathers will promise for themselves to be slaves , yet for their children they cannot , who have always the same right to set themselves at liberty , which their fathers had to enslave themselves . to pretend that a major part , or the silent consent of any part , may be interpreted to bind the whole people , is both unreasonable and unnatural ; it is against all reason for men to bind others , where it is against nature for men to bind themselves . men that boast so much of natural freedom , are not willing to consider how contradictory and destructive the power of a major part is to the natural liberty of the whole people ; the two grand favourites of the subjects , liberty and property ( for which most men pretend to strive ) are as contrary as fire to water , and cannot stand together . though by humane laws in voluntary actions , a major part may be tolerated to bind the whole multitude , yet in necessary actions , such as those of nature are , it cannot be so . besides , if it were possible for the whole people to choose their representors , then either every , each one of these representors ought to be particularly chosen by the whole people , and not one representor by one part , and another representor by another part of the people , or else it is necessary , that continually the entire number of the representors be present , because otherwise the whole people is never represented . again , it is impossible for the people , though they might and would choose a government , or governours , ever to be able to do it : for the people , to speak truly and properly , is a thing or body in continual alteration and change , it never continues one minute the same , being composed of a multitude of parts , whereof divers continually decay and perish , and others renew and succeed in their places , they which are the people this minute , are not the people the next minute . if it be answered , that it is impossible to stand so strictly , as to have the consent of the whole people ; and therefore that which cannot be , must be supposed to be the act of the whole people : this is a strange answer , first to affirm a necessity of having the peoples consent , then to confess an impossibility of having it . if but once that liberty , which is esteemed so sacred , be broken , or taken away but from one of the meanest or basest of all the people ; a wide gap is thereby opened for any multitude whatsoever , that is able to call themselves , or whomsoever they please , the people . howsoever men are naturally willing to be perswaded , that all sovereignty flows from the consent of the people , and that without it no true title can be made to any supremacy ; and that it is so currant an axiom of late , that it will certainly pass without contradiction as a late exercitator tells us : yet there are many and great difficulties in the point never yet determined , not so much as disputed , all which the exercitator waves and declines , professing he will not insist upon the distinctions , touching the manner of the peoples passing their consent , nor determine which of them is sufficient , and which not to make the right or title ; whether it must be antecedent to possession , or may be consequent : express , or tacite : collective , or representative : absolute , or conditionated : free , or inforced : revocable , or irrevocable . all these are material doubts concerning the peoples title , and though the exercitator will not himself determine what consent is sufficient , and what not , to make a right or title , yet he might have been so courteous , as to have directed us , to whom we might go for resolution in these cases . but the truth is , that amongst all them that plead the necessity of the consent of the people , none of them hath ever toucht upon these so necessary doctrines ; it is a task it seems too difficult , otherwise surely it would not have been neglected , considering how necessary it is to resolve the conscience , touching the manner of the peoples passing their consent ; and what is sufficient , and what not , to make , or derive a right , or title from the people . no multitude or great assembly of any nation , though they be all of them never so good and vertuous , can possibly govern ; this may be evidently discovered by considering the actions of great and numerous assemblies , how they are necessitated to relinquish that supreme power , which they think they exercise , and to delegate it to a few . there are two parts of the supreme power , the legislative , and the executive , neither of these can a great assembly truly act . if a new law be to be made it may in the general receive the proposal of it from one or more of the general assembly , but the forming , penning , or framing it into a law , is committed to a few , because a great number of persons cannot without tedious , and dilatory debates , examine the benefits and mischiefs of a law. thus in the very first beginning the intention of a general assembly is frustrated ; then after a law is penned or framed , when it comes to be questioned , whether it shall pass or nay ; though it be voted in a full assembly , yet by the rules of the assembly , they are all so tied up , and barred from a free and full debate ; that when any man hath given the reasons of his opinion ; if those reasons be argued against , he is not permitted to reply in justification or explanation of them , but when he hath once spoken , he must be heard no more : which is a main denial of that freedom of debate , for which the great assembly is alledged to be ordained in the high point of legislative power . the same may be said , touching the executive power , if a cause be brought before a great assembly , the first thing done , is to refer , or commit it to some few of the assembly , who are trusted with the examining the proofs , and witnesses , and to make report to the general assembly ; who upon the report proceed to give their judgments without any publick hearing , or interrogating the witnesses , upon whose testimonies diligently examined every man that will pass a conscientious judgment is to rely . thus the legislative and executive power are never truly practised in a great assembly ; the true reason whereof is , if freedom be given to debate , never any thing could be agreed upon without endless disputes ; meer necessity compels to refer main transactions of business to particular congregations and committees . those governments that seem to be popular are kinds of petty monarchies , which may thus appear : government is a relation between the governours , and the governed , the one cannot be without the other , mutuò se ponunt & auferunt ; where a command or law proceeds from a major part , there those individual persons that concurred in the vote , are the governours , because the law is only their will in particular : the power of a major part being a contingent , or casual thing , expires in the very act it self of voting , which power of a major part is grounded upon a supposition , that they are the stronger part ; when the vote is past , these votes , which are the major part , return again , and are incorporated into the whole assembly , and are buried as it were in that lump , and no otherwise considered ; the act or law ordained by such a vote , loseth the makers of it , before it comes to be obeyed ; for when it comes to be put in execution , it becomes the will of those who enjoyn it , and force obedience to it , not by virtue of any power derived from the makers of the law. no man can say , that during the reign of the late queen elizabeth , that king henry the eighth , or edward the sixth did govern , although that many of the laws that were made in those two former princes times , were observed , and executed under her government ; but those laws , though made by her predecessours , yet became the laws of her present government ; who willed and commanded the execution of them , and had the same power to correct , interpret , or mitigate them , which the first makers of them had ; every law must always have some present known person in being , whose will it must be to make it a law for the present ; this cannot be said of the major part of any assembly , because that major part instantly ceaseth , as soon as ever it hath voted : an infallible argument whereof is this , that the same major part after the vote given , hath no power to correct , alter , or mitigate it , or to cause it to be put in execution ; so that he that shall act , or cause that law to be executed , makes himself the commander , or willer of it , which was originally the will of others : it is said by mr. hobs in his leviathan , page . nothing is law , where the legislator cannot be known , for there must be manifest signs , that it proceedeth from the will of the sovereign ; there is requisite , not only a declaration of the law , but also sufficient signs of the author and the authority . that senate or great council , wherein it is conceived the supreme , or legislative power doth rest , consists of those persons who are actually subjects at the very same time , wherein they exercise their legislative power , and at the same instant may be guilty of breaking one law , whilst they are making another law ; for it is not the whole and entire will of every particular person in the assembly , but that part only of his will , which accidentally falls out to concur with the will of the greater part : so that the sharers of the legislative power have each of them , perhaps not a hundredth part of the legislative power ( which in it self is indivisible ) and that not in act , but in possibility , only in one particular point for that moment , whilst they give their vote . to close this point which may seem strange and new to some , i will produce the judgment of bodin , in his sixth book of a commonweal , and the fourth chapter ; his words are , the chief point of a commonweal , which is the right of sovereignty , cannot be , nor insist , to speak properly , but in monarchy ; for none can be sovereign in a commonweal , but one alone ; if they be two , or three , or more , no one is sovereign , for that no one of them can give or take a law from his companion : and although we imagine a body of many lords ; or of a whole people to hold the sovereignty , yet hath it no true ground nor support , if there be not a head with absolute power to unite them together , which a simple magistrate without sovereign authority cannot do . and if it chance that the lords , or tribes of the people be divided ( as it often falls out ) then must they fall to arms one against another : and although the greatest part be of one opinion , yet may it so happen , as the lesser part , having many legions , and making a head , may oppose it self against the greater number , and get the victory . we see the difficulties which are , and always have been in popular estates , whereas they hold contrary parts , and for divers magistrates , some demand peace , others war ; some will have this law , others that ; some will have one commander , others another ; some will treat a league with the king of france , others with the king of spain , corrupted or drawn , some one way , some another , making open war , as hath been seen in our age amongst the grisons , &c. upon these texts of aristotle fore-cited , and from the mutability of the roman popularity , which aristotle lived not to see , i leave the learned to consider , whether it be not probable that these , or the like paradoxes may be inferred to be the plain mind of aristotle , viz. . that there is no form of government , but monarchy only . . that there is no monarchy , but paternal . . that there is no paternal monarchy , but absolute , or arbitrary . . that there is no such thing as an aristocraty or democraty . . that there is no such form of government as a tyranny . . that the people are not born free by nature . directions for obedience to government in dangerous or doubtful times . all those who so eagerly strive for an original power to be in the people , do with one consent acknowledge , that originally the supreme power was in the fatherhood ; and that the first kings were fathers of families : this is not only evident , and affirmed by aristotle ; but yielded unto by grotius , mr. selden , mr. hobbs , mr. ascam ; and all others of that party , not one excepted , that i know of . now for those that confess an original subjection in children , to be governed by their parents , to dream of an original freedom in mankind , is to contradict themselves ; and to make subjects to be free , and kings to be limited ; to imagine such pactions and contracts between kings and people , as cannot be proved ever to have been made , or can ever be described or fancied , how it is possible for such contracts ever to have been , is a boldness to be wondred at . mr. selden confesseth , that adam , by donation from god , was made the general lord of all things , not without such a private dominion to himself , as ( without his grant ) did exclude his children . and by donation , or assignation , or some kind of concession ( before he was dead , or left any heir to succeed him ) his children had their distinct territories , by right of private dominion . abel had his flocks , and pastures for them , cain had his fields for corn , and the land of nod , where he built himself a city . it is confessed , that in the infancy of the world , the paternal government was monarchical ; but when the world was replenished with multitude of people , then the paternal government ceased , and was lost ; and an elective kind of government by the people , was brought into the world. to this it may be answered , that the paternal power cannot be lost ; it may either be transferr'd or usurped ; but never lost , or ceaseth . god , who is the giver of power , may transfer it from the father to some other ; he gave to saul a fatherly power over his father kish , god also hath given to the father a right or liberty to alien his power over his children , to any other ; whence we find the sale and gift of children , to have been much in use in the beginning of the world , when men had their servants for a possession and an inheritance as well as other goods : whereupon we find the power of castrating , and making eunuchs much in use in old times . as the power of the father may be lawfully transferr'd or aliened , so it may be unjustly usurped : and in usurpation , the title of an usurper is before , and better than the title of any other than of him that had a former right : for he hath a possession by the permissive will of god , which permission , how long it may endure , no man ordinarily knows . every man is to preserve his own life for the service of god , and of his king or father , and is so far to obey an usurper , as may tend not only to the preservation of his king and father , but sometimes even to the preservation of the usurper himself , when probably he may thereby be reserved to the correction , or mercy of his true superiour ; though by humane laws , a long prescription may take away right , yet divine right never dies , nor can be lost , or taken away . every man that is born , is so far from being free-born , that by his very birth he becomes a subject to him that begets him : under which subjection he is always to live , unless by immediate appointment from god , or by the grant or death of his father , he become possessed of that power to which he was subject . the right of fatherly government was ordained by god , for the preservation of mankind ; if it be usurped , the usurper may be so far obeyed , as may tend to the preservation of the subjects , who may thereby be enabled to perform their duty to their true and right sovereign , when time shall serve : in such cases to obey an usurper , is properly to obey the first and right governour , who must be presumed to desire the safety of his subjects : the command of an usurper is not to be obeyed in any thing tending to the destruction of the person of the governour ; whose being in the first place is to be looked after . it hath been said , that there have been so many usurpations by conquest in all kingdoms , that all kings are usurpers , or the heirs or successors of usurpers ; and therefore any usurper , if he can but get the possession of a kingdom , hath as good a title as any other . answer . the first usurper hath the best title , being , as was said , in possession by the permission of god ; and where an usurper hath continued so long , that the knowledge of the right heir be lost by all the subjects , in such a case an usurper in possession is to be taken and reputed by such subjects for the true heir , and is to be obeyed by them as their father . as no man hath an infallible certitude , but only a moral knowledge , which is no other than a probable perswasion grounded upon a peaceable possession , which is a warrant for subjection to parents and governours ; for we may not say , because children have no infallible , or necessary certainty who are their true parents , that therefore they need not obey , because they are uncertain : it is sufficient , and as much as humane nature is capable of , for children to rely upon a credible perswasion ; for otherwise the commandment of honour thy father , would be a vain commandment , and not possible to be observed . by humane positive laws , a possession time out of mind takes away , or barrs a former right , to avoid a general mischief , of bringing all right into a disputation not decideable by proof , and consequently to the overthrow of all civil government , in grants , gifts , and contracts , between man and man : but in grants and gifts that have their original from god or nature , as the power of the father hath , no inferiour power of man can limit , nor make any law of prescription against them : upon this ground is built that common maxim , that nullum tempus occurrit regi , no time bars a king. all power on earth is either derived or usurped from the fatherly power , there being no other original to be found of any power whatsoever ; for if there should be granted two sorts of power without any subordination of one to the other , they would be in perpetual strife which should be supreme , for two supremes cannot agree ; if the fatherly power be supreme , then the power of the people must be subordinate , and depend on it ; if the power of the people be supreme , then the fatherly power must submit to it , and cannot be exercised without the licence of the people , which must quite destroy the frame and course of nature . even the power which god himself exerciseth over mankind is by right of fatherhood ; he is both the king and father of us all ; as god hath exalted the dignity of earthly kings , by communicating to them his own title , by saying they are gods ; so on the other side , he hath been pleased as it were to humble himself , by assuming the title of a king to express his power , and not the title of any popular government ; we find it is a punishment to have no king , hosea , ch . . . and promised , as a blessing to abraham , gen. . . that kings shall come out of thee . every man hath a part or share in the preservation of mankind in general , he that usurps the power of a superiour , thereby puts upon himself a necessity of acting the duty of a superiour in the preservation of them over whom he hath usurped , unless he will aggravate one heinous crime , by committing another more horrid ; he that takes upon him the power of a superiour sins sufficiently , and to the purpose : but he that proceeds to destroy both his superiour , and those under the superiours protection , goeth a strain higher , by adding murther to robbery ; if government be hindered , mankind perisheth , an usurper by hindering the government of another , brings a necessity upon himself to govern , his duty before usurpation was only to be ministerial , or instrumental in the preservation of others by his obedience ; but when he denies his own , and hinders the obedience of others , he doth not only not help , but is the cause of the distraction in hindering his superiour to perform his duty , he makes the duty his own : if a superiour cannot protract , it is his part to desire to be able to do it , which he cannot do in the future if in the present they be destroyed for want of government : therefore it is to be presumed , that the superiour desires the preservation of them that should be subject to him ; and so likewise it may be presumed , that an usurper in general doth the will of his superiour , by preserving the people by government , and it is not improper to say , that in obeying an usurper , we may obey primarily the true superiour , so long as our obedience aims at the preservation of those in subjection , and not at the destruction of the true governour . not only the usurper , but those also over whom power is usurped , may joyn in the preservation of themselves , yea , and in the preservation sometimes of the usurper himself . thus there may be a conditional duty , or right in an usurper to govern ; that is to say , supposing him to be so wicked as to usurp , and not willing to surrender or forgo his usurpation , he is then bound to protect by government , or else he encreaseth , and multiplieth his sin. though an usurper can never gain a right from the true superiour , yet from those that are subjects he may ; for if they know no other that hath a better title than the usurper , then as to them the usurper in possession hath a true right . such a qualified right is found at first in all usurpers , as is in thieves who have stolen goods , and during the time they are possessed of them , have a title in law against all others but the true owners , and such usurpers to divers intents and purposes may be obeyed . neither is he only an usurper who obtains the government , but all they are partakers in the usurpation , who have either failed to give assistance to their lawful sovereign , or have given aid either by their persons , estates or counsels for the destroying of that governour , under whose protection they have been born and preserved ; for although it should be granted , that protection and subjection are reciprocal , so that where the first fails , the latter ceaseth ; yet it must be remembred , that where a man hath been born under the protection of a long and peaceable government , he owes an assistance for the preservation of that government that hath protected him , and is the author of his own disobedience . it is said by some , that an usurped power may be obeyed in things that are lawful : but it may not be obeyed not only in lawful things , but also in things indifferent : obedience in things indifferent , is necessary ; not indifferent . for in things necessarily good god is immediately obeyed , superiours only by consequence : if men command things evil , obedience is due only by tolerating what they inflict : not by performing what they require : in the first they declare what god commands to be done , in the latter what to be suffered , so it remains , that things indifferent only are the proper object of humane laws . actions are to be considered simply and alone , and so are good as being motions depending on the first mover ; or joyntly with circumstances : and that in a double manner . . in regard of the ability or possibility whilest they may be done . . in the act when they be performed : before they be done they be indifferent ; but once breaking out into act , they become distinctly good or evil according to the circumstances which determine the same . now an action commanded , is supposed as not yet done ( whereupon the hebrews call the imperative mood the first future ) and so remaineth many times indifferent . some may be of opinion , that if obedience may be given to an usurper in things indifferent , as well as to a lawful power ; that then there is as much obedience due to an usurped power , as to a lawful . but it is a mistake ; for though it be granted that in things indifferent , an usurper may be obeyed , as well as a lawful governour ; yet herein lieth a main difference , that some things are indifferent for a lawful superiour , which are not indifferent , but unlawful to an usurper to enjoyn . usurpation is the resisting , and taking away the power from him , who hath such a former right to govern the usurper , as cannot be lawfully taken away : so that it cannot be just for an usurper , to take advantage of his own unlawful act , or create himself a title by continuation of his own injustice , which aggravates , and never extenuates his crime : and if it never can be an act indifferent for the usurper himself to disobey his lawful sovereign , much less can it be indifferent for him to command another to do that to which he hath no right himself . it is only then a matter indifferent for an usurper to command , when the actions enjoyned are such ; as the lawful superiour is commanded by the law of god , to provide for the benefit of his subjects , by the same , or other like restriction of such indifferent things ; and it is to be presumed , if he had not been hindered , would have commanded the same , or the like laws . observations concerning the original of government , upon mr. hobs his leviathan . mr. milton against salmatius . h. grotius de jure belli . mr. hunton's treatise of monarchy . arist . pol. lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the preface . with no small content i read mr. hobs's book de cive , and his leviathan , about the rights of sovereignty , which no man , that i know , hath so amply and judiciously handled : i consent with him about the rights of exercising government , but i cannot agree to his means of acquiring it . it may seem strange i should praise his building , and yet mislike his foundation ; but so it is , his jus naturae , and his regnum institutivum , will not down with me : they appear full of contradiction and impossibilities ; a few short notes about them , i here offer , wishing he would consider , whether his building would not stand firmer upon the principles of regnum patrimoniale ( as he calls it ) both according to scripture and reason . since he confesseth the father , being before the institution of a commonwealth , was originally an absolute sovereign , with power of life and death , and that a great family , as to the rights of sovereignty , is a little monarchy . if , according to the order of nature , he had bandled paternal government before that by institution , there would have been little liberty left in the subjects of the family to consent to institution of government . in his pleading the cause of the people , he arms them with a very large commission of array ; which is , a right in nature for every man , to war against every man when he please : and also a right for all the people to govern . this latter point , although he affirm in words , yet by consequence he denies , as to me it seemeth . he saith , a representative may be of all , or but of a part of the people . if it be of all , he terms it a democraty , which is the government of the people . but how can such a commonwealth be generated ? for if every man covenant with every man , who shall be left to be the representative ? if all must be representatives , who will remain to covenant ? for he that is sovereign makes no covenant by his doctrine . it is not all that will come together , that makes the democraty , but all that have power by covenant ; thus his democraty by institution fails . the same may be said of a democraty by acquisition ; for if all be conquerours , who shall covenant for life and liberty ? and if all be not conquerours , how can it be a democraty by conquest ? a paternal democraty i am confident he will not affirm ; so that in conclusion the poor people are deprived of their government , if there can be no democraty , by his principles . next , if a representative aristocratical of a part of the people be free from covenanting , then that whole assembly ( call it what you will ) though it be never so great , is in the state of nature , and every one of that assembly hath a right not only to kill any of the subjects that they meet with in the streets , but also they all have a natural right to cut one anothers throats , even while they sit together in council , by his principles . in this miserable condition of war is his representative aristocratical by institution . a commonwealth by conquest , he teacheth , is then acquired , when the vanquished , to avoid present death , covenanteth , that so long as his life , and the liberty of his body is allowed him , the victor shall have the vse of it at his pleasure . here i would know how the liberty of the vanquished can be allowed , if the victor have the vse of it at pleasure , or how it is possible for the victor to perform his covenant , except he could always stand by every particular man to protect his life and liberty ? in his review and conclusion he resolves , that an ordinary subject hath liberty to submit , when the means of his life is within the guards and garisons of the enemy . it seems hereby that the rights of sovereignty by institution may be forfeited , for the subject cannot be at liberty to submit to a conquerour , except his former subjection be forfeited for want of protection . if his conquerour be in the state of nature when he conquers , he hath a right without any covenant made with the conquered : if conquest be defined to be the acquiring of right of sovereignty by victory , why is it said , the right is acquired in the peoples submission , by which they contract with the victor , promising obedience for life and liberty ? hath not every one in the state of nature a right to sovereignty before conquest , which only puts him in possession of his right ? if his conquerour be not in the state of nature , but a subject by covenant , how can he get a right of sovereignty by conquest , when neither he himself hath right to conquer , nor subjects a liberty to submit ? since a former contract lawfully made , cannot lawfully be broken by them . i wish the title of the book had not been of a commonwealth , but of a weal publick , or commonweal , which is the true word , carefully observed by our translator of bodin de republica into english . many ignorant men are apt by the name of commonwealth to understand a popular government , wherein wealth and all things shall be common , tending to the levelling community in the state of pure nature . observations on mr. hobs's leviathan : or , his artificial man a commonwealth . i. if god created only adam , and of a piece of him made the woman ; and if by generation from them two , as parts of them , all mankind be propagated : if also god gave to adam not only the dominion over the woman and the children that should issue from them , but also over the whole earth to subdue it , and over all the creatures on it , so that as long as adam lived no man could claim or enjoy any thing but by donation , assignation , or permission from him ; i wonder how the right of nature can be imagined by mr. hobs , which he saith , pag. . is , a liberty for each man to use his own power as he will himself for preservation of his own life : a condition of war of every one against every one , a right of every man to every thing , even to one anothers body , especially since himself affirms , pag. . that originally the father of every man was also his sovereign lord , with power over him of life and death . ii. mr. hobs confesseth and believes it was never generally so , that there was such a jus naturae ; and if not generally , then not at all , for one exception bars all if he mark it well ; whereas he imagines such a right of nature may be now practised in america , he confesseth a government there of families , which government how small or brutish soever ( as he calls it ) is sufficient to destroy his jus naturale . iii. i cannot understand how this right of nature can be conceived without imagining a company of men at the very first to have been all created together without any dependency one of another , or as mushroms ( fungorum more ) they all on a sudden were sprung out of the earth without any obligation one to another , as mr. hobs's words are in his book de cive , cap. . sect . . the scripture teacheth us otherwise , that all men came by succession , and generation from one man : we must not deny the truth of the history of the creation . iv. it is not to be thought that god would create man in a condition worse than any beasts , as if he made men to no other end by nature but to destroy one another ; a right for the father to destroy or eat his children , and for children to do the like by their parents , is worse than canibals . this horrid condition of pure nature when mr. hobs was charged with , his refuge was to answer , that no son can be understood to be in this state of pure nature : which is all one with denying his own principle , for if men be not free-born , it is not possible for him to assign and prove any other time for them to claim a right of nature to liberty , if not at their birth . v. but if it be allowed ( which is yet most false ) that a company of men were at first without a common power to keep them in awe ; i do not see why such a condition must be called a state of war of all men against all men : indeed if such a multitude of men should be created as the earth could not well nourish , there might be cause for men to destroy one another rather than perish for want of food ; but god was no such niggard in the creation , and there being plenty of sustenance and room for all men , there is no cause or use of war till men be hindered in the preservation of life , so that there is no absolute necessity of war in the state of pure nature ; it is the right of nature for every man to live in peace , that so he may tend the preservation of his life , which whilest he is in actual war he cannot do . war of it self as it is war preserves no mans life , it only helps us to preserve and obtain the means to live : if every man tend the right of preserving life , which may be done in peace , there is no cause of war. vi. but admit the state of nature were the state of war ; let us see what help mr. hobs hath for it . it is a principle of his , that the law of nature is a rule found out by reason , ( i do think it is given by god ) pag. . forbidding a man to do that which is destructive to his life , and to omit that by which he thinks it may be best preserved : if the right of nature be a liberty for a man to do any thing he thinks fit to preserve his life , then in the first place nature must teach him that life is to be preserved , and so consequently forbids to do that which may destroy or take away the means of life , or to omit that by which it may be preserved : and thus the right of nature and the law of nature will be all one : for i think mr. hobs will not say the right of nature is a liberty for man to destroy his own life . the law of nature might better have been said to consist in a command to preserve or not to omit the means of preserving life , than in a prohibition to destroy , or to omit it . vii . another principle i meet with , pag. . if other men will not lay down their right as well as he , then there is no reason for any to devest himself of his : hence it follows , that if all the men in the world do not agree , no commonwealth can be established , it is a thing impossible for all the men in the world , every man with every man , to covenant to lay down their right . nay , it is not possible to be done in the smallest kingdom , though all men should spend their whole lives in nothing else but in running up and down to covenant . viii . right may be laid aside but not transferr'd , for pag. . he that renounceth or passeth away his right , giveth not to any other man a right which he had not before , and reserves a right in himself against all those with whom he doth not covenant . ix . pag. . the only way to erect a common power or a commonwealth ; is for men to confer all their power and strength upon one man , or one assembly of men , that may reduce all their wills by plurality of voices to one will ; which is to appoint one man or an assembly of men to bear their person , to submit their wills to his will : this is a real vnity of them all in one person , made by covenant of every man with every man , as if every man should say to every man , i authorize , and give up my right of governing my self to this man , or this assembly of men , on this condition , that thou give up thy right to him , and authorize all his actions . this done , the multitude so united in one person , is called a commonwealth . to authorize and give up his right of governing himself , to confer all his power and strength , and to submit his will to another , is to lay down his right of resisting : for if right of nature be a liberty to use power for preservation of life , laying down of that power must be a relinquishing of power to preserve or defend life , otherwise a man relinquisheth nothing . to reduce all the wills of an assembly by plurality of voices to one will , is not a proper speech , for it is not a plurality but a totality of voices which makes an assembly be of one will , otherwise it is but the one will of a major part of the assembly , the negative voice of any one hinders the being of the one will of the assembly , there is nothing more destructive to the true nature of a lawful assembly , than to allow a major part to prevail when the whole only hath right . for a man to give up his right to one that never covenants to protect , is a great folly , since it is neither in consideration of some right reciprocally transferred to himself , nor can he hope for any other good , by standing out of the way , that the other may enjoy his own original right , without hinderance from him by reason of so much diminution of impediments , pag. . x. the liberty , saith mr. hobs , whereof there is so frequent and honourable mention in the histories and philosophy of the ancient greeks and romans , and in the writings & discourse of those that from them have received all their learning in the politicks , is not the liberty of particular men , but the liberty of the commonwealth . whether a commonwealth be monarchical or popular , the freedom is still the same . here i find mr. hobs is much mistaken : for the liberty of the athenians and romans was a liberty only to be found in popular estates , and not in monarchies . this is clear by aristotle , who calls a city a community of freemen , meaning every particular citizen to be free . not that every particular man had a liberty to resist his governour , or do what he list , but a liberty only for particular men , to govern and to be governed by turns , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are aristotle's words , this was a liberty not to be found in hereditary monarchies ; so tacitus mentioning the several governments of rome , joyns the consulship and liberty to be brought in by brutus , because by the annual election of consuls , particular citizens came in their course to govern and to be governed . this may be confirmed by the complaint of our authour , which followeth : it is an easie thing for men to be deceived by the specious name of liberty : and for want of judgment to distinguish , mistake that for their private inheritance or birthright , which is the right of the publick only : and when the same errour is confirmed by the authority of men in reputation for their writings on this subject , it is no wonder if it produce sedition and change of government . in the western parts of the world , we are made to receive our opinions concerning the institution and right of commonwealths from aristotle and cicero , and other men , greeks and romans ; that living under popular estates , derived those rights not from the principles of nature , but transcribed them into their books out of the practice of their own commonwealths , which were popular . and because the athenians were taught ( to keep them from desire of changing their government ) that they were free-men , and all that lived under monarchy , slaves : therefore aristotle puts it down in his politicks . in democracy liberty is to be supposed , for it 's commonly held that no man is free in any other government . so cicero and other writers grounded their civil doctrine on the opinions of the romans , who were taught to hate monarchy , at first , by them that having deposed their sovereign , shared amongst them the sovereignty of rome . and by reading of these greek and latine authors , men from their childhood have gotten a habit ( under a false shew of liberty ) of favouring tumults , and of licentious controuling the actions of their sovereigns . xi . pag. . dominion paternal not attained by generation , but by contract , which is the childs consent , either express , or by other sufficient arguments declared . how a child can express consent , or by other sufficient arguments declare it before it comes to the age of discretion i understand not , yet all men grant it is due before consent can be given , and i take it mr. hobs is of the same mind , pag. . where he teacheth , that abraham's children were bound to obey what abraham should declare to them for god's law : which they could not be but in vertue of the obedience they owed to their parents ; they owed , not they covenanted to give . also where he saith , pag. . the father and master being before the institution of commonweals absolute sovereigns in their own families , how can it be said that either children or servants were in the state of jus naturae till the institutions of commonweals ? it is said by mr. hobs , in his book de cive , cap. . section . the mother originally hath the government of her children , and from her the father derives his right , because she brings forth and first nourisheth them . but we know that god at the creation gave the sovereignty to the man over the woman , as being the nobler and principal agent in generation . as to the objection , that it is not known who is the father to the son , but by the discovery of the mother , and that he is his son whom the mother will , and therefore he is the mother's : the answer is , that it is not at the will of the mother to make whom she will the father , for if the mother be not in possession of a husband , the child is not reckoned to have any father at all ; but if she be in the possession of a man , the child , notwithstanding whatsoever the woman discovereth to the contrary , is still reputed to be his in whose possession she is . no child naturally and infallibly knows who are his true parents , yet he must obey those that in common reputation are so , otherwise the commandment of honour thy father and thy mother were in vain , and no child bound to the obedience of it . xii . if the government of one man , and the government of two men , make two several kinds of government , why may not the government of two , and the government of three do the like , and make a third ? and so every differing number a differing kind of common-wealth . if an assembly of all ( as mr. hobs saith ) that will come together be a democratie , and an assembly of a part only an aristocratie , then if all that will come together be but a part only , a democratie and aristocratie are all one ; and why must an assembly of part be called an aristocratie , and not a merocratie ? it seems mr. hobs is of the mind that there is but one kind government , and that is monarchy , for he defines a commonwealth to be one person , and an assembly of men , or real vnity of them all in one and the same person , the multitude so united he calls a commonwealth : this his moulding of a multitude into one person , is the generation of his great leviathan , the king of the children of pride , pag. . thus he concludes the person of a commonwealth to be a monarch . xiii . i cannot but wonder master hobs should say , pag. . the consent of a subject to sovereign power is contained in these words , i authorise , and do take upon me all his actions , in which there is no restriction at all of his own former natural liberty . surely here master hobs forgot himself ; for before he makes the resignation to go in these words also , i give up my right of governing my self to this man : this is a restriction certainly of his own former natural liberty , when he gives it away : and if a man allow his sovereign to kill him , which mr. hobs seems to confess , how can he reserve a right to defend himself ? and if a man have a power and right to kill himself , he doth not authorise and give up his right to his sovereign , if he do not obey him when he commands him to kill himself . xiv . mr. hobs saith , pag. . no man is bound by the words themselves of his submission to kill himself , or any other man , and consequently that the obligation a man may sometimes have upon the command of the sovereign to execute any dangerous or dishonourable office , dependeth not on the words of our submission , but on the intention , which is to be understood by the end thereof . when therefore our refusal to obey frustrates the end for which the sovereignty was ordained , then there is no liberty to refuse : otherwise there is . if no man be bound by the words of his subjection to kill any other man , then a sovereign may be denied the benefit of war , and be rendred unable to defend his people , and so the end of government frustrated . if the obligation upon the commands of a sovereign to execute a dangerous or dishonourable office , dependeth not on the words of our submission , but on the intention , which is to be understood by the end thereof ; no man , by mr. hobs's rules , is bound but by the words of his submission ; the intention of the command binds not , if the words do not : if the intention should bind , it is necessary the sovereign must discover it , and the people must dispute and judge it ; which how well it may consist with the rights of sovereignty , mr. hobs may consider : whereas master hobs saith , the intention is to be understood by the end ; i take it he means the end by effect , for the end and the intention are one and the same thing ; and if he mean the effect , the obedience must go before , and not depend on the understanding of the effect , which can never be , if the obedience do not precede it : in fine , he resolves , refusal to obey may depend upon the judging of what frustrates the end of sovereignty , and what not , of which he cannot mean any other judge but the people . xv. mr. hobs puts a case by way of question . a great many men together have already resisted the sovereign power unjustly , or committed some capital crime , for which every one of them expecteth death : whether have they not the liberty then to joyn together , and assist and defend one another ? certainly they have ; for they but defend their lives , which the guilty man may as well do as the innocent : there was indeed injustice in the first breach of their duty , their bearing of arms subsequent to it , though it be to maintain what they have done , is no new unjust act ; and if it be only to defend their persons , it is not unjust at all . the only reason here alledged for the bearing of arms , is this ; that there is no new unjust act : as if the beginning only of a rebellion were an unjust . act , and the continuance of it none at all . no better answer can be given to this case , than what the author himself hath delivered in the beginning of the same paragraph , in these words ; to resist the sword of the commonwealth in defence of another man , guilty or innocent , no man hath liberty : because such liberty takes away from the sovereign the means of protecting us , and is therefore destructive of the very essence of government . thus he first answers the question , and then afterwards makes it , and gives it a contrary answer : other passages i meet with to the like purpose . he saith , page . a man cannot lay down the right of resisting them that assault him by force to take away his life : the same may be said of wounds , chains , and imprisonment . page . a covenant to defend my self from force by force , is void . pag. . right of defending life and means of living , can never be abandoned . these last doctrines are destructive to all government whatsoever , and even to the leviathan it self : hereby any rogue or villain may murder his sovereign , if the sovereign but offer by force to whip or lay him in the stocks , since whipping may be said to be wounding , and putting in the stocks an imprisonment : so likewise every man's goods being a means of living , if a man cannot abandon them , no contract among men , be it never so just , can be observed : thus we are at least in as miserable condition of war , as mr. hobs at first by nature found us . xvi . the kingdom of god signifies , ( saith master hobs , page . ) a kingdom constituted by the votes of the people of israel in a peculiar manner , wherein they choose god for their king , by covenant made with him , upon god's promising them canaan . if we look upon master hobs's text for this , it will be found that the people did not constitute by votes , and choose god for their king ; but by the appointment first of god himself , the covenant was to be a god to them : they did not contract with god , that if he would give them canaan , they would be his subjects , and he should be their king ; it was not in their power to choose whether god should be their god , yea , or nay : for it is confessed , he reigned naturally over all by his might . if god reigned naturally , he had a kingdom , and sovereign power over his subjects , not acquired by their own consent . this kingdom , said to be constituted by the votes of the people of israel , is but the vote of abraham only ; his single voice carried it ; he was the representative of the people . for at this vote , it is confessed , that the name of king is not given to god , nor of kingdom to abraham ; yet the thing , if we will believe master hobs , is all one . if a contract be the mutual transferring of right , i would know what right a people can have to transfer to god by contract . had the people of israel at mount sinai a right not to obey god's voice ? if they had not such a right , what had they to transfer ? the covenant mentioned at mount sinai was but a conditional contract , and god but a conditional king ; and though the people promised to obey god's word , yet it was more than they were able to perform , for they often disobeyed god's voice , which being a breach of the condition , the covenant was void , and god not their king by contract . it is complained by god , they have rejected me that i should reign over them : but it is not said , according to their contract ; for i do not find that the desiring of a king was a breach of their contract of covenant , or disobedience to the voice of god : there is no such law extant . the people did not totally reject the lord , but in part only , out of timorousness , when they saw nahash king of the children of ammon come against them ; they distrusted that god would not suddenly provide for their deliverance , as if they had had always a king in readiness to go up presently to fight for them : this despair in them who had found so many miraculous deliverances under gods government , was that which offended the lord so highly : they did not desire an alteration of government , and to cast off god's laws , but hoped for a certainer and speedier deliverance from danger in time of war. they did not petition that they might choose their king themselves , that had been a greater sin ; and yet if they had , it had not been a total rejection of god's reigning over them , as long as they desired not to depart from the worship of god their king , and from the obedience of his laws . i see not that the kingdom of god was cast off by the election of saul , since saul was chosen by god himself , and governed according to god's laws . the government from abraham to saul is no where called the kingdom of god , nor is it said , that the kingdom of god was cast off at the election of saul . mr. hobs allows , that moses alone had , next under god , the sovereignty over the israelites , p. . but he doth not allow it to joshua , but will have it descend to eleazar the high-priest , aaron's son , his proof is , god expresly saith concerning joshua , he shall stand before eleazar , who shall ask counsel for him before the lord , ( after the judgment of vrim , is omitted by mr. hobs ) at his word they shall go out , &c. therefore the supreme power of making peace and war was in the priest. answ . the work of the high-priest was only ministerial , not magisterial ; he had no power to command in war , or to judge in peace ; only when the sovereign or governour did go up to war , he enquired of the lord by the ministry of the high priest , and , as the hebrews say , the enquirer with a soft voice , as one that prayeth for himself , asked : and forthwith the holy ghost came upon the priest , and he beheld the breast-plate , and saw therein by the vision of prophecy , go up , or go not up , in the letters that shewed forth themselves upon the breast-plate before his face : then the priest answered him , go up , or go not up . if this answer gave the priest sovereignty , then neither king saul nor king david had the sovereignty , who both asked counsel of the lord by the priest . observations on mr. milton against salmasivs . i. among the many printed books , and several discourses touching the right of kings , and the liberty of the people , i cannot find that as yet the first and chief point is agreed upon , or indeed so much as once disputed . the word king and the word people are familiar , one would think every simple man could tell what they signified ; but upon examination it will be found , that the learnedst cannot agree of their meaning . ask salmasius what a king is , and he will teach us , that a king is he who hath the supreme power of the kingdom , and is accountable to none but god , and may do what he please , and is free from the laws . this definition j. m. abominates as being the definition of a tyrant : and i should be of his mind , if he would have vouchsafed us a better , or any other definition at all , that would tell us how any king can have a supreme power , without being freed from humane laws : to find fault with it , without producing any other , is to leave us in the dark : but though mr. milton brings us neither definition nor description of a king , yet we may pick out of several passages of him , something like a definition , if we lay them together . he teacheth us that power was therefore given to a king by the people , that he might see by the authority to him committed , that nothing be done against law : and that he keep our laws , and not impose upon us his own : therefore there is no regal power but in the courts of the kingdom , and by them , pag. . and again he affirmeth , the king cannot imprison , fine or punish any man , except he be first cited into some court ; where not the king , but the usual judges give sentence , pag. . and before we are told , not the king , but the authority of parliament doth set up and take away all courts , pag. . lo here the description of a king , he is one to whom the people give power , to see that nothing be done against law : and yet he saith there is no regal power but in the courts of justice and by them , where not the king , but the usual judges give sentence . this description not only strips the king of all power whatsoever , but puts him in a condition below the meanest of his subjects . thus much may shew , that all men are not agreed what a king is . next , what the word people means is not agreed upon : ask aristotle what the people is , and he will not allow any power to be in any but in free citizens . if we demand , who be free citizens ; that he cannot resolve us ; for he confesseth that he that is a free citizen in one city , is not so in another city . and he is of opinion that no artificer should be a free citizen , or have voice in a well ordered commonwealth ; he accounts a democratie ( which word signifies the government of the people ) to be a corrupted sort of government ; he thinks many men by nature born to be servants , and not fit to govern as any part of the people . thus doth aristotle curtail the people , and cannot give us any certain rule to know who be the people . come to our modern politicians , and ask them who the people is , though they talk big of the people , yet they take up , and are content with a few representors ( as they call them ) of the whole people ; a point aristotle was to seek in , neither are these representors stood upon to be the whole people , but the major part of these representors must be reckoned for the whole people ; nay j.m. will not allow the major part of the representors to be the people , but the sounder and better part only of them ; and in right down terms he tells us , pag. . to determine who is a tyrant , he leaves to magistrates , at least to the uprighter sort of them and of the people , pag. . though in number less by many ▪ to judge as they find cause . if the sounder , the better , and the uprighter part have the power of the people , how shall we know , or who shall judge who they be ? ii. one text is urged by mr. milton , for the peoples power : deut. . . when thou art come into the land which thy lord thy god giveth thee , and shalt say , i will set a king over me , like as all the nations about me . it is said , by the tenure of kings these words confirm us that the right of choosing , yea of changing their own government , is by the grant of god himself in the people : but can the foretelling or forewarning of the israelites of a wanton and wicked desire of theirs , which god himself condemned , be made an argument that god gave or granted them a right to do such a wicked thing ? or can the narration and reproving of a future fact , be a donation and approving of a present right , or the permission of a sin be made a commission for the doing of it ? the author of his book against salmasius , falls so far from making god the donor or grantor , that he cites him only for a witness , teste ipso deo penes populos arbitrium semper fuisse , vel ea , quae placeret forma reipub . utendi , vel hanc in aliam mutandi ; de hebraeis hoc disertè dicit deus : de reliquis non abnuit . that here in this text god himself being witness , there was always a power in the people , either to use what form of government they pleased , or of changing it into another : god saith this expresly of the hebrews , and denies it not of others . can any man find that god in this text expresly saith , that there was always a right in the people to use what form of government they please ? the text not warranting this right of the people , the foundation of the defence of the people is quite taken away ; there being no other grant or proof of it pretended . . where it is said , that the israelites desired a king , though then under another form of government ; in the next line but one it is confessed , they had a king at the time when they desired a king , which was god himself , and his vice-roy samuel ; and so saith god , they have not rejected thee ; but they have rejected me , that i should not reign over them ; yet in the next verse god saith , as they have forsaken me , so do they also unto thee . here is no shew of any other form of government but monarchy : god by the mediation of samuel reigned , who made his sons judges over israel ; when one man constitutes judges , we may call him a king ; or if the having of judges do alter the government , then the government of every kingdom is altered from monarchy , where judges are appointed by kings : it is now reckoned one of the duties of kings to judge by their judges only . . where it is said , he shall not multiply to himself horses , nor wives , nor riches , that he might understand that he had no power over others , who could decree nothing of himself , extra legem ; if it had said , contra legem dei , it had been true , but if it meant extra legem humanam , it is false . . if there had been any right given to the people , it seems it was to the elders only ; for it is said , it was the elders of israel gathered together , petitioned for a king ; it is not said , it was all the people , nor that the people did choose the elders , who were the fathers and heads of families , authorized by the judges . . where it is said , i will set a king over me like as all the nations about me . to set a king , is , not to choose a king , but by some solemn publick act of coronation , or otherwise to acknowledge their allegiance to the king chosen ; it is said , thou shalt set him king whom the lord thy god shall choose . the elders did not desire to choose a king like other nations , but they say , now make us a king to judge us like all the nations . iii. as for davids covenant with the elders when he was anointed , it was not to observe any laws or conditions made by the people , for ought appears ; but to keep gods laws and serve him , and to seek the good of the people , as they were to protect him . . the reubenites and gadites promise their obedience , not according to their laws or conditions agreed upon , but in these words , all that thou commandest us we will do , and whithersoever thou sendest us we will go , as we harkened to moses in all things , so will we harken unto thee : only the lord thy god be with thee as he was with moses . where is there any condition of any humane law expressed ? though the rebellious tribes offered conditions to rehoboam ; where can we find , that for like conditions not performed , all israel deposed samuel ? i wonder mr. milton should say this , when within a few lines after he professeth , that samuel had governed them uprightly . iv. jus regni is much stumbled at , and the definition of a king which saith , his power is supreme in the kingdom , and he is accountable to none but to god , and that he may do what he please , and is not bound by laws : it is said if this definition be good , no man is or ever was , who may be said to be a tyrant , p. . for when he hath violated all divine and humane laws , nevertheless he is a king , and guiltless jure regio . to this may be answered , that the definition confesseth he is accountable to god , and therefore not guiltless if he violate divine laws : humane laws must not be shuffled in with divine , they are not of the same authority : if humane laws bind a king , it is impossible for him to have supreme power amongst men . if any man can find us out such a kind of government , wherein the supreme power can be , without being freed from humane laws , they should first teach us that : but if all sorts of popular government that can be invented , cannot be one minute , without an arbitrary power , freed from all humane laws : what reason can be given why a royal government should not have the like freedom ? if it be tyranny for one man to govern arbitrarily , why should it not be far greater tyranny for a multitude of men to govern without being accountable or bound by laws ? it would be further enquired how it is possible for any government at all to be in the world without an arbitrary power ; it is not power except it be arbitrary : a legislative power cannot be without being absolved from humane laws , it cannot be shewed how a king can have any power at all but an arbitrary power . we are taught , that power was therefore given to a king by the people , that he might see by the authority to him committed , that nothing be done against law ; and that he keep our laws , and not impose upon us his own : therefore there is no royal power , but in the courts of the kingdom , and by them , p. . and again it is said , the king cannot imprison , fine or punish any man except he be first cited into some court , where not the king but the usual judges give sentence , pag. . and before , we are told , not the king , but the authority of parliament doth set up and take away all courts , pag. . lo here we have mr. milton's perfect definition of a king : he is one to whom the people gave power to see that nothing be done against law , and that he keep our laws , and not impose his own . whereas all other men have the faculty of seeing by nature , the king only hath it by the gift of the people , other power he hath none ; he may see the judges keep the laws if they will ; he cannot compel them , for he may not imprison , fine , nor punish any man ; the courts of justice may , and they are set up and put down by the parliament : yet in this very definition of a king , we may spy an arbitrary power in the king ; for he may wink if he will : and no other power doth this description of a king give , but only a power to see : whereas it is said aristotle doth mention an absolute kingdom , for no other cause , but to shew how absurd , unjust and most tyrannical it is . there is no such thing said by aristotle , but the contrary , where he saith , that a king according to law makes no sort of government ; and after he had reckoned up five sorts of kings , he concludes , that there were in a manner but two sorts , the lacedemonian king , and the absolute king ; whereof the first was but as general in an army , and therefore no king at all , and then fixes and rests upon the absolute king , who ruleth according to his own will. v. if it be demanded what is meant by the word people ? . sometimes it is populus universus , and then every child must have his consent asked , which is impossible . . sometimes it is pars major , and sometimes it is pars potior & sanior . how the major part , where all are alike free , can bind the minor part , is not yet proved . but it seems the major part will not carry it , nor be allowed , except they be the better part , and the sounder part . we are told , the sounder part implored the help of the army , when it saw it self and the commonwealth betrayed ; and that the souldiers judged better than the great council , and by arms saved the commonwealth , which the great council had almost damned by their votes , page . here we see what the people is ; to wit , the sounder part ; of which the army is the judge : thus , upon the matter , the souldiers are the people : which being so , we may discern where the liberty of the people lieth , which we are taught to consist all for the most part in the power of the peoples choosing what form of government they please , p. . a miserable liberty , which is only to choose to whom we will give our liberty , which we may not keep . see more concerning the people , in a book entituled , the anarchy , page , , , , , , . vi. we are taught , that a father and a king are things most diverse . the father begets us , but not the king ; but we create the king : nature gives a father to the people , the people gives themselves a king : if the father kill his son he loseth his life , why should not the king also ? page . ans . father and king are not so diverse ; it is confessed , that at first they were all one , for there is confessed paternum imperium & haereditarium , pag. . and this fatherly empire , as it was of it self hereditary , so it was alienable by patent , and seizable by an usurper , as other goods are : and thus every king that now is , hath a paternal empire , either by inheritance , or by translation , or usurpation ; so a father and a king may be all one . a father may dye for the murther of his son , where there is a superiour father to them both , or the right of such a supreme father ; but where there are only father and sons , no sons can question the father for the death of their brother : the reason why a king cannot be punished , is not because he is excepted from punishment , or doth not deserve it , but because there is no superiour to judge him , but god only , to whom he is reserved . vii . it is said thus , he that takes away from the people the power of choosing for themselves what form of government they please , he doth take away that wherein all civil liberty almost consists , p. . if almost all liberty be in choosing of the kind of government , the people have but a poor bargain of it , who cannot exercise their liberty , but in chopping and changing their government , and have liberty only to give away their liberty , than which there is no greater mischief , as being the cause of endless sedition . viii . if there be any statute in our law , by which thou canst find that tyrannical power is given to a king , that statute being contrary to gods will , to nature and reason , understand that by that general and primary law of ours , that statute is to be repealed , & not of force with us , p. . here , if any man may be judge , what law is contrary to gods will , or to nature , or to reason , it will soon bring in confusion : most men that offend , if they be to be punished or fined , will think that statute that gives all fines and forfeitures to a king , to be a tyrannical law ; thus most statutes would be judged void , and all our fore-fathers taken for fools or madmen , to make all our laws to give all penalties to the king. ix . the sin of the children of israel did lye , not in desiring a king , but in desiring such a king like as the nations round about had ; they distrusted god almighty , that governed them by the monarchical power of samuel , in the time of oppression , when god provided a judge for them , but they desired a perpetual and hereditary king , that they might never want : in desiring a king they could not sin , for it was but desiring what they enjoyed by god's special providence . x. men are perswaded , that in making of a covenant , something is to be performed on both parts by mutual stipulation ; which is not always true : for we find god made a covenant with noah and his seed , with all the fowl and the cattel , not to destroy the earth any more by a flood . this covenant was to be kept on gods part , neither noah , nor the fowl , nor the cattel were to perform any thing by this covenant . on the other side , gen. . , . god covenants with abraham , saying , thou shalt keep my covenant , — every male-child among you shall be circumcised . here it is called gods covenant , though it be to be performed only by abraham ; so a covenant may be called the kings covenant , because it is made to him , and yet to be performed only by the people . so also , king. . . jehojada made a covenant between the lord , and the king , and the people , that they should be the lords people . between the king also and the people , which might well be , that the people should be the kings servants : and not for the king 's covenanting to keep any humane laws , for it is not likely the king should either covenant , or take any oath to the people when he was but seven years of age , and that never any king of israel took a coronation oath that can be shewed : when jehojada shewed the king to the rulers in the house of the lord , he took an oath of the people : he did not article with them , but saith the next verse , commanded them to keep a watch of the kings house , and that they should compass the king round about , every man with his weapon in his hand , and he that cometh within the ranges , let him be slain . xi . to the text , where the word of a king is , there is power , and who may say unto him , what dost thou ? j.m. gives this answer : it is apparent enough , that the preacher in this place gives precepts to every private man , not to the great sanhedrin , nor to the senate — shall not the nobles , shall not all the other magistrates , shall not the whole people dare to mutter , so oft as the king pleaseth to dote ? we must here note , that the great council , and all other magistrates or nobles , or the whole people , compared to the king , are all but private men , if they derive their power from him : they are magistrates under him , and out of his presence , for when he is in place , they are but so many private men . j. m. asks , who swears to a king , unless the king on the other side be sworn to keep gods laws , and the laws of the countrey ? we find that the rulers of israel took an oath at the coronation of jehoash : but we find no oath taken by that king , no not so much as to gods laws , much less to the laws of the countrey . xii . a tyrant is he , who regarding neither law nor the common good , reigns only for himself and his faction ; p. . in his defence he expresseth himself thus , he is a tyrant who looks after only his own , and not his peoples profit . eth. l. . p. . . if it be tyranny not to regard the law , then all courts of equity , and pardons for any offences must be taken away : there are far more suits for relief against the laws , than there be for the observation of the laws : there can be no such tyranny in the world as the law , if there were no equity to abate the rigour of it . summum jus is summa injuria ; if the penalties and forfeitures of all laws should still be exacted by all kings , it would be found , that the greatest tyranny would be , for a king to govern according to law ; the fines , penalties , and forfeitures of all laws are due to the supreme power only , and were they duly paid , they would far exceed the taxes in all places . it is the chief happiness of a kingdom , and their chief liberty , not to be governed by the laws only . . not to regard the common good , but to reign only for himself , is the supposition of an impossibility in the judgment of aristotle , who teacheth us , that the despotical power cannot be preserved , except the servant , or he in subjection , be also preserved . the truth of this strongly proves , that it is in nature impossible to have a form of government that can be for the destruction of a people , as tyranny is supposed ; if we will allow people to be governed , we must grant , they must in the first place be preserved , or else they cannot be governed . kings have been , and may be vitious men , and the government of one , not so good as the government of another ; yet it doth not follow , that the form of government is , or can be in its own nature ill , because the governour is so : it is anarchy , or want of government , that can totally destroy a nation . we cannot find any such government as tyranny mentioned or named in scripture , or any word in the hebrew tongue to express it . after such time as the cities of greece practised to shake off monarchy , then , and not till then , ( which was after homer's time ) the name of tyrant was taken up for a word of disgrace , for such men as by craft or force wrested the power of a city from a multitude to one man only ; and not for the exercising , but for the ill-obtaining of the government : but now every man that is but thought to govern ill , or to be an ill man , is presently termed a tyrant , and so judged by his subjects . few remember the prohibition , exod. . . thou shalt not revile the gods , nor curse the ruler of thy people : and fewer understand the reason of it . though we may not one judge another , yet we may speak evil or revile one another , in that which hath been lawfully judged , and upon a tryal wherein they have been heard and condemned : this is not to judge , but only to relate the judgment of the ruler . to speak evil , or to revile a supreme judge , cannot be without judging him who hath no superiour on earth to judge him , and in that regard must always be presumed innocent , though never so ill , if he cannot lawfully be heard . j.m. that will have it tyranny in a king not to regard the laws , doth himself give as little regard to them as any man ; where he reckons , that contesting for priviledges , customs , forms , and that old entanglement of iniquity , their gibrish laws , are the badges of ancient slavery . tenure , p. . a disputing presidents , forms and circumstances , page . j.m. is also of opinion , that , if at any time our fore-fathers , out of baseness , have lost any thing of their right , that ought not hurt us ; they might if they would promise slavery for themselves , for us certainly they could not , who have always the same right to free our selves , that they had to give themselves to any man in slavery . this doctrine well practised , layeth all open to constant anarchy . lastly , if any desire to know what the liberty of the people is , which j. m. pleads for , he resolves us , saying , that he that takes away from the people the right of choosing what form of government they please , takes away truly that in which all liberty doth almost consist . it is well said by j. m. that all liberty doth almost consist in choosing their form of government , for there is another liberty exercised by the people , which he mentions not , which is the liberty of the peoples choosing their religion ; every man may be of any religion , or of no religion ; greece and rome have been as famous for polytheism , or multitudes of gods , as of governours ; and imagining aristocratie and democratie in heaven , as on earth . observations upon h. grotius de jvre belli & pacis . in most questions of weight and difficulty concerning the right of war , or peace , or supreme power , grotius hath recourse to the law of nature or of nations , or to the primitive will of those men who first joyned in society . it is necessary therefore a little to lay open the variety or contrariety in the civil and canon law , and in grotius himself , about the law of nature and nations , not with a purpose to raise any contention about words or phrases , but with a desire to reconcile or expound the sense of different terms . civilians , canonists , politicians and divines , are not a little perplexed in distinguishing between the law of nature , and the law of nations ; about jus naturae , and jus gentium , there is much dispute by such as handle the original of government , and of property and community . the civil law in one text allows a threefold division of law , into jus naturae , jus gentium , and jus civile . but in another text of the same law , we find only a twofold division , into jus civile , and jus gentium . this latter division the law takes from gaius , the former from vlpian , who will have jus naturale to be that which nature hath taught all creatures , quod natura omnia animalia docuit , but for this he is confuted by grotius , salmasius , and others , who restrain the law of nature only to men using reason ; which makes it all one with the law of nations ; to which the canon law consents , and saith , that jus naturale est commune omnium nationum : that which natural reason appoints all men to use , is the law of nations , saith theophilus in the text of the civil law : and in the second book of the instit . cap. . jus naturae is confounded with jus gentium . as the civilians sometimes confound , and sometimes separate the law of nature and the law of nations , so other-whiles they make them also contrary one to the other . by the law of nature all men are born free ; jure naturali omnes liberi nascuntur . but servitude is by the law of nations : jure gentium servitus invasit , saith vlpian . and the civil law not only makes the law of nature and of nations contrary , but also will have the law of nations contrary to it self . war , saith the law , was brought in by the law of nations , ex jure gentium introducta bella , and yet the law of nations saith , since nature hath made us all of one kindred , it follows it is not lawful for one man to lye in wait for another . cùm inter nos cognitionem quandam natura constituit , consequens est hominem homini insidiari nefas esse , saith florentinus . again , the civil law teacheth , that from the law of nature proceeds the conjunction of man and woman , the procreation and education of children . but as for religion to god , and obedience to parents it makes it to be by the law of nations . to touch now the canon law , we may find in one place that men are governed either by the law of nature , or by customs . homines reguntur naturali jure , aut moribus . the law of nations they call a divine law , the customs a humane law ; leges aut divinae sunt aut humanae ; divinae naturâ , humanae moribus constant . but in the next place the canon law makes jus to be either naturale , aut civile , aut gentium . though this division agree in terms with that of vlpian in the civil law , yet in the explication of the terms there is diversity ; for what one law makes to belong to the law of nature , the other refers to the law of nations , as may easily appear to him that will take the pains to compare the civil and canon law in these points . a principal ground of these diversities and contrarieties of divisions , was an error which the heathens taught , that all things at first were common , and that all men were equal . this mistake was not so heinous in those ethnick authors of the civil laws , who wanting the guide of the history of moses , were fain to follow poets and fables for their leaders . but for christians , who have read the scriptures , to dream either of a community of all things , or an equality of all persons , is a fault scarce pardonable . to salve these apparent contrarieties of community and property , or equality and subjection : the law of jus gentium was first invented ; when that could not satisfie , to mend the matter , this jus gentium , was divided into a natural law of nations , and an humane law of nations ; and the law of nature into a primary and a secondary law of nature ; distinctions which make a great sound , but edifie not at all if they come under examination . if there hath been a time when all things were common , and all men equal , and that it be otherwise now ; we must needs conclude that the law by which all things were common , and men equal , was contrary to the law by which now things are proper , and men subject . if we will allow adam to have been lord of the world and of his children , there will need no such distinctions of the law of nature and of nations : for the truth will be , that whatsoever the heathens comprehended under these two laws , is comprised in the moral law. that the law of nature is one and the same with the moral , may appear by a definition given by grotius . the law of nature ( saith he ) is the dictate of reason , shewing that in every action by the agreeing or disagreeing of it with natural reason , there is a moral honesty or dishonesty , and consequently that such an action is commanded or forbidden by god the author of nature . i cannot tell how grotius would otherwise have defined the moral law. and the canon law grants as much ; teaching that the law of nature is contained in the law and the gospel : whatsoever ye will that men do , &c. mat. . the term of jus naturae is not originally to be found in scripture , for though t. aquinas takes upon him to prove out of the . to the romans , that there is a jus naturae , yet st. paul doth not use those express terms ; his words are , the gentiles which have not the law , do by nature the things contained in the law , these having not the law are a law unto themselves : he doth not say , nature is a law unto them , but they are a law unto themselves . as for that which they call the law of nations , it is not a law distinct , much less opposite to the law of nature , but it is a small branch or parcel of that great law ; for it is nothing but the law of nature , or the moral law between nations . the same commandment that forbids one private man to rob another , or one corporation to hurt another corporation , obliges also one king not to rob another king , and one commonwealth not to spoil another : the same law that enjoyns charity to all men , even to enemies , binds princes and states to shew charity to one another , as well as private persons . and as the common , or civil laws of each kingdom which are made against treason , theft , murder , adultery , or the like , are all and every one of them grounded upon some particular commandment of the moral law ; so all the laws of nations must be subordinate and reducible to the moral law. the law of nature , or the moral law is like the main ocean , which though it be one entire body , yet several parts of it have distinct names , according to the diversity of the coasts on which they border . so it comes to pass that the law of nations , which is but a part of the law of nature , may be sub-divided almost in infinitum , according to the variety of the persons , or matters about which it is conversant . the law of nature or the divine law is general , and doth only comprehend some principles of morality notoriously known of themselves , or at the most is extended to those things which by necessary and evident inference are consequent to those principles . besides these , many other things are necessary to the well governing of a common-wealth : and therefore it was necessary that by humane reason something more in particular should be determined concerning those things which could not be defined by natural reason alone ; hence it is that humane laws be necessary , as comments upon the text of the moral law : and of this judgment is aquinas , who teacheth , that necessitas legis humanae manat ex eo , quod lex naturalis , vel divina , generalis est , & solum complectitur quaedam principia morum per se nota , & ad summum extenditur ad ea quae necessaria & evidenti elatione ex illis principiis consequuntur : praeter illa verò multa alia sunt necessaria in republica ad ejus rectam gubernationem : & ideo necessarium fuit ut per humanam rationem aliqua magis in particulari determinarentur circa ea quae per solam rationem naturalem definiri non possunt . ludo. molin . de just. thus much may suffice to shew the distractions in and between the civil and common laws about the law of nature and nations . in the next place we are to consider how grotius distinguisheth these laws . to maintain the community of things to be natural , grotius hath framed new divisions of the law of nature . first , in his preface to his books de jure belli & pacis , he produceth a definition of the law of nature , in such doubtful , obscure and reserved terms , as if he were diffident of his undertaking : next in his first book and first chapter he gives us another distribution , which differs from his doctrine in his preface . in his preface his principle is , that the appetite of society , that is to say , of community , is an action proper to man. here he presently corrects himself with an exception , that some other creatures are found to desire society ; and withal he answers the objections thus , that this desire of society in brute beasts , comes from some external principle . what he means by principium intelligens extrinsecum , i understand not , nor doth he explain , nor is it material , nor is the argument he useth to any purpose ; for , admitting all he saith to be true , yet his principle fails ; for the question is not , from what principle this desire of society proceeds in beasts , but whether there be such a desire or no. besides , here he takes the appetite of society and community to be all one , whereas many live in society , which live not in community . next he teacheth , that the keeping of society ( custodia societatis ) which in a rude manner ( saith he ) we have now expressed , is the fountain of that law which is properly so called . i conceive by the law properly so called , he intends the law of nature , though he express not so much : and to this appetite of sociable community he refers alieni abstinentia ; but herein it may be he forgets himself , for where there is community there is neither meum nor tuum , nor yet alienum ; and if there be no alienum , there can be no alieni abstinentia . to the same purpose he saith , that by the law of nature men must stand to bargains , juris naturae sit stare pactis . but if all things were common by nature , how could there be any bargain ? again , grotius tells us , that from this signification of the law there hath flowed another larger , which consists ( saith he ) in discerning what delights us or hurts us , and in judging how things should be wisely distributed to each one . this latter he calls the looser law of nature ; the former jus sociale , the law of nature , strictly , or properly taken . and these two laws of nature should have place ( saith he ) though men should deny there were a a god. but to them that believe there is a god , there is another original of law , beside the natural , coming from the free will of god , to the which our own vnderstanding tells us we must be subject . thus have i gathered the substance of what is most material concerning the law of nature , in his preface . if we turn to the book it self , we have a division of the law into jus naturale . voluntarium divinum . humanum . civile . latiùs patens , seu jus gentium . arctiùs patens , seu paternum , seu herile . in the definition of jus naturale he omits those subtleties of jus naturae propriè dictum , and quod laxius ita dicitur , which we find in his preface , and gives such a plain definition , as may fitly agree to the moral law. by this it seems the law of nature and the moral law are one and the same . whereas he affirmeth , that the actions about which the law of nature is conversant , are lawful or unlawful of themselves , and therefore are necessarily commanded or forbidden by god : by which mark this law of nature doth not only differ from humane law , but from the divine voluntary law , which doth not command or forbid those things , which of themselves , and by their own nature are lawful or unlawful , but makes them unlawful by forbidding them , and due by commanding them : in this he seems to make the law of nature to differ from gods voluntary law ; whereas , in god , necessary and voluntary are all one . salmasius de vsuris , in the twentieth chapter , condemns this opinion of grotius ; though he name him not , yet he means him , if i mistake not . in the next place , i observe his saying , that some things are by the law of nature , not propriè , but reductivè ; and that the law of nature deals not only with those things which are beside the will of man , but also with many things which follow the act of man's will : so dominion , such as is now in vse , mans will brought in ; but now that it is brought in , it is against the law of nature , to take that from thee against thy will , which is in thy dominion . yet for all this grotius maintains , that the law of nature is so immutable , that it cannot be changed by god himself . he means to make it good with a distinction : some things ( saith he ) are by the law of nature , but not simply , but according to the certain state of things ; so the common use of things was natural as long as dominion was not brought in ; and right for every man to take his own by force , before laws were made . here if grotius would have spoken plain , instead of but not simply , but according to the certain state of things , he would have said , but not immutably , but for a certain time. and then this distinction would have run thus ; some things are by the law of nature , but not immutably , but for a certain time . this must needs be the naked sense of his distinction , as appears by his explication in the words following , where he saith , that the common vse of things was natural so long as dominion was not brought in : dominion , he saith , was brought in by the will of man , whom by this doctrine grotius makes to be able to change that law which god himself cannot change , as he saith . he gives a double ability to man ; first , to make that no law of nature , which god made to be the law of nature : and next , to make that a law of nature which god made not ; for now that dominion is brought in , he maintains , it is against the law of nature to take that which is in another man's dominion . besides , i find no coherence in these words , by the law of nature it was right for every man to take his own by force , before laws made , since by the law of nature no man had any thing of his own ; and until laws were made , there was no propriety , according to his doctrine . jus humanum voluntarium latius patens , he makes to be the law of nations , which ( saith he ) by the will of all , or many nations , hath received a power to bind , he adds , of many , because there is , as he grants , scarce any law to be found common to all nations , besides the law of nature ; which also is wont to be called the law of nations , being common to all nations . nay , as he confesseth often , that is the law in one part of the world , which in another part of the world is not the law of nations . by these sentences , it seems grotius can scarce tell what to make to be the law of nations , or where to find it . whereas he makes the law of nations to have a binding power from the will of men , it must be remembred , that it is not sufficient for men to have a will to bind , but it is necessary also to have a power to bind : though several nations have one and the same law. for instance : let it be granted that theft is punished by death in many countries , yet this doth not make it to be a law of nations , because each nation hath it but as a natural , or civil law of their own country ; and though it have a binding power from the will of many nations , yet because each nation hath but a will and power to bind themselves , and may without prejudice , consent , or consulting of any neighbour-nation , alter this law , if they find cause , it cannot properly be called the law of nations . that which is the foundation of the law of nations , is , to have it concern such things as belong to the mutual society of nations among themselves , as grotius confesseth ; and not of such things as have no further relation than to the particular benefit of each kingdom : for , as private men must neglect their own profit for the good of their country ; so particular nations must sometimes remit part of their benefit , for the good of many nations . true it is , that in particular kingdoms and commonwealths there be civil and national laws , and also customs that obtain the force of laws : but yet such laws are ordained by some supreme power , and the customs are examined , judged , and allowed by the same supreme power . where there is no supreme power that extends over all or many nations , but only god himself , there can be no laws made to bind nations , but such as are made by god himself : we cannot find that god made any laws to bind nations , but only the moral law ; as for the judicial law , though it were ordained by god , yet it was not the law of nations , but of one nation only , and fitted to that commonwealth . if any think that the customs wherein many nations do consent , may be called the law of nations , as well as the customs of any one nation may be esteemed for national laws : they are to consider , that it is not the being of a custom that makes it lawful , for then all customs , even evil customs , would be lawful ; but it is the approbation of the supreme power that gives a legality to the custom : where there is no supreme power over many nations , their customs cannot be made legal . the doctrine of grotius is , that god immediately after the creation did bestow upon mankind in general a right over things of inferiour nature — from whence it came to pass , that presently every man might snatch what he would for his own vse , and spend what he could , and such an vniversal right was then instead of property ; for what every one so snatched , another could not take from him but by injury . how repugnant this assertion of grotius is to the truth of holy scripture , mr. selden teacheth us in his mare clausum , saying , that adam by donation from god , gen. . . was made the general lord of all things , not without such a private dominion to himself , as ( without his grant ) did exclude his children : and by donation and assignation , or some kind of cession ( before he was dead , or left any heir to succeed him ) his children had their distinct territories by right of private dominion : abel had his flocks and pastures for them ; cain had his fields for corn , and the land of nod where he built himself a city . this determination of mr. selden's being consonant to the history of the bible , and to natural reason , doth contradict the doctrine of grotius : i cannot conceive why mr. selden should afterwards affirm , that neither the law of nature , nor the divine law , do command or forbid either communion of all things or private dominion , but permitteth both . as for the general community between noah and his sons , which mr. selden will have to be granted to them , gen. . . the text doth not warrant it ; for although the sons are there mentioned with noah in the blessing , yet it may best be understood with a subordination or a benediction in succession , the blessing might truly be fulfilled , if the sons either under , or after their father enjoyed a private dominion : it is not probable that the private dominion which god gave to adam , and by his donation , assignation , or cession to his children was abrogated , and a community of all things instituted between noah and his sons , at the time of the flood : noah was left the sole heir of the world , why should it be thought that god would dis-inherit him of his birth-right , and make him of all the men in the world , the only tenant in common with his children ? if the blessing given to adam , gen. . . be compared to that given to noah and his sons , gen. . . there will be found a considerable difference between those two texts : in the benediction of adam , we find expressed a subduing of the earth , and a dominion over the creatures , neither of which are expressed in the blessing of noah , nor the earth there once named , it is only said , the fear of you shall be upon the creatures , and into your hands are they delivered ; then immediately it follows , every moving thing shall be meat for you , as the green herb . the first blessing gave adam dominion over the earth and all creatures , the latter allows noah liberty to use the living creatures for food : here is no alteration or diminishing of his title to a propriety of all things , but an enlargement only of his commons . but whether , with grotius , community came in at the creation , or , with mr. selden , at the flood , they both agree it did not long continue ; sed veri non est simile hujusmodi communionem diu obtinuisse , is the confession of mr. selden . it seems strange that grotius should maintain , that community of all things should be by the law of nature , of which god is the author ; and yet such community should not be able to continue : doth it not derogate from the providence of god almighty , to ordain a community which could not continue ? or doth it make the act of our fore-fathers , in abrogating the natural law of community , by introducing that of propriety , to be a sin of a high presumption ? the prime duties of the second table are conversant about the right of propriety : but if propriety be brought in by a humane law ( as grotius teacheth ) then the moral law depends upon the will of man. there could be no law against adultery or theft , if women and all things were common . mr. selden saith , that the law of nature , or of god , nec vetuit , nec jubebat , sed permisit utrumque , tam nempe rerum communionem quàm privatum dominium . and yet for propriety ( which he terms primaeva rerum dominia ) he teacheth , that adam received it from god , à numine acceperat : and for community , he saith , we meet with evident footsteps of the community of things in that donation of god , by which noah and his three sons are made domini pro indiviso rerum omnium . thus he makes the private dominion of adam , as well as the common dominion of noah and his sons , to be both by the will of god. nor doth he shew how noah , or his sons , or their posterity , had any authority to alter the law of community which was given them by god. in distributing territories ( mr. selden saith ) the consent , as it were , of mankind ( passing their promise , which should also bind their posterity ) did intervene , so that men departed from their common right of communion of those things which were so distributed to particular lords or masters . this distribution by consent of mankind , we must take upon credit ; for there is not the least proof offered for it out of antiquity . how the consent of mankind could bind posterity when all things were common , is a point not so evident : where children take nothing by gift or by descent from their parents , but have an equal and common interest with them , there is no reason in such cases , that the acts of the fathers should bind the sons . i find no cause why mr. selden should call community a pristine right ; since he makes it but to begin in noah , and to end in noah's children , or grand children at the most ; for he confesseth the earth , à noachidis seculis aliquot post diluvium esse divisam . that ancient tradition , which by mr. selden's acknowledgment hath obtained reputation every where , seems most reasonable , in that he tells us , that noah himself , as lord of all , was author of the distribution of the world , and of private dominion , and that by the appointment of an oracle from god , he did confirm this distribution by his last will and testament , which at his death he left in the hands of his eldest son sem , and also warned all his sons , that none of them should invade any of their brothers dominions , or injure one another , because from thence discord and civil war would necessarily follow . many conclusions in grotius his book de jure belli & pacis , are built upon the foundation of these two principles . . the first is , that communis rerum usus naturalis fuit . . the second is , that dominium quale nunc in usu est , voluntas humana introduxit . upon these two propositions of natural community and voluntary propriety , depend divers dangerous and seditious conclusions , which are dispersed in several places . in the fourth chapter of the first book , the title of which chapter is , of the war of subjects against superiours ; grotius handleth the question , whether the law of not resisting superiours , do bind us in most grievous and most certain danger ? and his determination is , that this law of not resisting superiours , seems to depend upon the will of those men who at first joyned themselves in a civil society , from whom the right of government doth come to them that govern ; if those had been at first asked , if their will were to impose this burthen upon all , that they should chuse rather to dye , than in any case by arms to repel the force of superiours ; i know not whether they would answer , that it was their will , unless perhaps with this addition , if resistance cannot be made but with the great disturbance of the common-wealth , and destruction of many innocents . here we have his resolution , that in great and certain danger , men may resist their governours , if it may be without disturbance of the common-wealth : if you would know who should be judge of the greatness and certainty of the danger , or how we may know it , grotius hath not one word of it , so that for ought appears to the contrary , his mind may be , that every private man may be judge of the danger , for other judge he appoints none ; it had been a foul fault in so desperate a piece of service , as the resisting of superiours , to have concealed the lawful means , by which we may judge of the greatness or certainty of publick danger , before we lift up our hands against authority , considering how prone most of us are , to censure and mistake those things for great and certain dangers , which in truth many times are no dangers at all , or at the most but very small ones ; and so flatter our selves , that by resisting our superiours , we may do our country laudable service , without disturbance of the common-wealth , since the effects of sedition cannot be certainly judged of but by the events only . grotius proceeds to answer an objection against this doctrine of resisting superiours . if ( saith he ) any man shall say , that this rigid doctrine of dying , rather than resisting any injuries of superiours , is no humane , but a divine law : it is to be noted , that men at first , not by any precept of god , but of their own accord , led by experience of the infirmities of separated families against violence , did meet together in civil society , from whence civil power took beginning , which therefore st. peter calls an humane ordinance , although elsewhere it be called a divine ordinance , because god approveth the wholesom institutions of men ; god in approving a humane law is to be thought to approve it as humane , and in a humane manner . and again in another place he goeth further , and teacheth us , that if the question happen to be concerning the primitive will of the people , it will not be amiss for the people that now are , and which are accounted the same with them that were long ago , to express their meaning , in this matter , which is to be followed , unless it certainly appear , that the people long ago willed otherwise . lib. . cap. . for fuller explication of his judgment about resisting superiors , he concludes thus : the greater the thing is which is to be preserved , the greater is the equity which reacheth forth an exception against the words of the law : yet i dare not ( saith grotius ) without difference condemn either simple men or a lesser part of the people , who in the last refuge of necessity , do so use this equity , as that in the mean time , they do not forsake the respect of the common good. another doctrine of grotius is , that the empire which is exercised by kings , doth not cease to be the empire of the people ; that kings who in a lawful order succeed those who were elected , have the supreme power by an usufructuary right only , and no propriety . furthermore he teacheth , that the people may chuse what form of government they please , and their will is the rule of right . populus eligere potest qualem vult gubernationis formam , neque ex praestantia formae , sed ex voluntate jus metiendum est . lib. . cap. . also , that the people chusing a king may reserve some acts to themselves , and may bestow others upon the king , with full authority , if either an express partition be appointed , or if the people being yet free , do command their future king , by way of a standing command , or if any thing be added by which it may be understood , that the king may be compelled or else punished . in these passages of grotius which i have cited , we find evidently these doctrines . . that civil power depends on the will of the people . . that private men or petty multitudes may take up arms against their princes . . that the lawfullest kings have no propriety in their kingdoms , but an usufructuary right only : as if the people were the lords , and kings but their tenants . . that the law of not resisting superiors , is a humane law , depending on the will of the people at first . . that the will of the first people , if it be not known , may be expounded by the people that now are . no doubt but grotius foresaw what uses the people might make of these doctrines , by concluding , if the chief power be in the people , that then it is lawful for them to compel and punish kings as oft as they misuse their power : therefore he tells us , he rejects the opinion of them , who every where and without exception will have the chief power to be so the peoples , that it is lawful for them to compel and punish kings as oft as they misuse their power ; and this opinion he confesseth , if it be altogether received , hath been and may be the cause of many evils . this cautelous rejection qualified with these terms of every where without exception , and altogether , makes but a mixt negation , partly negative , and partly affirmative ( which our lawyers call a negative repugnant ) which brings forth this modal proposition , that in some places with exception , and in some sort the people may compel and punish their kings . but let us see how grotius doth refute the general opinion , that people may correct kings . he frames his argument in these words : it is lawful for every man to yield himself to be a private servant to whom he please . what should hinder , but that also it may be lawful for a free people so to yield themselves to one or more , that the right of governing them be fully set over without retaining any part of the right ? and you must not say , that this may not be presumed ; for we do not now seek , what in a doubtful case may be presumed , but what by right may be done . thus far is the argument , in which the most that is proved ( if we gratifie him , and yield his whole argument for good ) is this , that the people may grant away their power without retaining any part . but what is this to what the people have done ? for though the people may give away their power without reservation of any part to themselves ; yet if they have not so done , but have reserved a part , grotius must confess , that the people may compel and punish their kings , if they transgress : so that by his favour , the point will be , not what by right may be done , but what in this doubtful case hath been done , since by his own rule it is the will and meaning of the first people that joyned in society , that must regulate the power of their successours . but on grotius side it may be urged , that in all presumption the people have given away their whole power to kings , unless they can prove they have reserved a part ; for if they will have any benefit of a reservation or exception , it lies on their part to prove their exception , and not on the kings part who are in possession . this answer , though in it self it be most just and good ; yet of all men grotius may not use it . for he saves the peoples labour of proving the primitive reservation of their forefathers , by making the people that now are competent expositors of the meaning of those first ancestors , who may justly be presumed , not to have been either so improvident for themselves , or so negligent of all their posterity , when by the law of nature they were free , and had all things common , at an instant without any condition or limitation to give away that liberty and right of community , and to make themselves and their children eternally subject to the will of such governours as might misuse them without controul . on the behalf of the people , it may be further answered to grotius , that although our ancestors had made an absolute grant of their liberty , without any condition expressed ; yet it must be necessarily implied , that it was upon condition to be well governed , and that the non-performance of that implied condition , makes the grant void ; or , if we will not allow an implicit condition , then it may be said , that the grant in it self was a void grant , for being unreasonable , and a violation of the law of nature , without any valuable consideration . what sound reply grotius can return to such answers , i cannot conceive , if he keep himself to his first principle of natural community . as grotius's argument against the people is not sound , so his answer to the argument that is made for the people , is not satisfactory . it is objected , that he that ordains , is above him that is ordained . grotius answers , verum duntaxat est in ea constitutione cujus effectus perpetuò pendet à voluntate constituentis , non etiam in ea quae ab initio est voluntatis , postea verò effectum habet necessitatis , quomodo mulier virum sibi constituit , cui parere semper habet necesse . the reply may be , that by grotius's former doctrine the very effect of the constitution of kings by the people , depends perpetually upon the will of them that constitute , and upon no other necessity : he will not say , that it is by any necessity of the law of nature , or by any positive law of god ; he teacheth , that non dei praecepto , sed sponte , men entred into civil society , that it is an humane ordinance , that god doth only approve it ut humanum , and humano modo . he tells us further , that populus potest eligere qualem vult gubernationis formam , & ex voluntate jus metiendum est ; that the people may give the king as little power as they will , and for as little time as they please , that they may make temporary kings , as directors and protectors : jus quovis tempore revocabile , id est , precarium ; as the vandals in africa , and the goths in spain , would depose their kings as oft as they displeased them , horum enim actus irriti possunt reddi ab his qui potestatem revocabiliter dederunt , ac proinde non idem est effectus nec jus idem . here he doth teach in plain words , the effect doth depend upon the will of the people . by this we may judge how improperly he useth the instance of a woman , that appoints her self a husband , whom she must always necessarily obey , since the necessity of the continuance of the vvife's obedience depends upon the law of god , which hath made the bond of matrimony indissolvable . grotius will not say the like for the continuance of the subjects obedience to the prince , neither will they say that vvomen may chuse husbands , as he tells us the people may chuse kings , by giving their husbands as little power , and for as little a time as they please . next it is objected , that tutors who are set over pupils may be removed , if they abuse their power . grotius answers , in tutore hoc procedit qui superiorem habet , at in imperiis quia progressus non datur in infinitum , omnino in aliqua persona aut coetu consistendum est : we must stay in some one person , or in a multitude , whose faults ( because they have no superiour judge above them ) god hath witnessed that he will have a particular care of , either to revenge them , if he judge it needful , or to tolerate them , either for punishment , or tryal of the people . it is true , in kingdoms we cannot proceed in infinitum , yet we may , and must go to the highest , which by grotius his rule is the people , because they first made kings , so that there is no need to stay in aliqua persona , but in coetu , in the people , so that by his doctrine kings may be punished by the people , but the faults of the people must be left to the judgment of god. i have briefly presented here the desperate inconveniences which attend upon the doctrine of the natural freedom and community of all things ; these and many more absurdities are easily removed , if on the contrary we maintain the natural and private dominion of adam , to be the fountain of all government and propriety : and if we mark it well , we shall find that grotius doth in part grant as much ; the ground why those that now live do obey their governours , is the will of their forefathers , who at the first ordained princes , and , in obedience to that will , the children continue in subjection ; this is according to the mind of grotius : so that the question is not , whether kings have a fatherly power over their subjects , but how kings came first by it . grotius will have it , that our forefathers being all free , made an assignment of their power to kings ; the other opinion denies any such general freedom of our forefathers , but derives the power of kings from the original dominion of adam . this natural dominion of adam may be proved out of grotius himself , who teacheth , that generatione jus acquiritur parentibus in liberos , and that naturally no other can be found , but the parents to whom the government should belong , and the right of ruling and compelling them doth belong to parents . and in another place he hath these words , speaking of the fifth commandment , parentum nomine , qui naturales sunt magistratus , etiam alios rectores par est intelligi , quorum authoritas societatem humanam continet : and if parents be natural magistrates , children must needs be born natural subjects . but although grotius acknowledge parents to be natural magistrates , yet he will have it , that children , when they come to full age , and are separated from their parents , are free from natural subjection . for this he offers proof out of aristotle , and out of scripture . first , for aristotle ; we must note , he doth not teach , that every separation of children of full age , is an obtaining of liberty , as if that men when they come to years , might voluntarily separate themselves , and cast off their natural obedience ; but aristotle speaks only of a passive separation ; for he doth not say , that children are subject to parents until they do separate , but , he saith , until they be separated , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the verb of the passive voice . that is , until by law they be separated : for the law ( which is nothing else but the will of him that hath the power of the supreme father ) doth in many cases , for the publick benefit of society , free children from subjection to the subordinate parent , so that the natural subjection by such emancipation of children , is not extinguished , but only assumed and regulated by the parent paramount . secondly , grotius cites numb . . to prove that the power of the fathers over the sons and daughters , to dissolve their vows , was not perpetual , but during the time only whilst the children were part of the fathers family . but if we turn to the chapter , we may find that grotius either deceives himself or us ; for there is not one word in that chapter concerning the vows of sons , but of daughters only , being in their father's family ; and the being of the daughter in the father's house , meaneth only the daughter 's being a virgin , and not married , which may be gathered by the argument of the whole chapter , which taketh particular order for the vows of vvomen of all estates . first , for virgins , in the third verse . secondly , for vvives in general , in the sixth verse . thirdly , for vvidows , and vvomen divorced , in the ninth verse . there is no law for virgins out of their father's houses ; we may not think they would have been omitted , if they had been free from their fathers ; we find no freedom in the text for vvomen , till after marriage : and if they were married , though they were in their father's houses , yet the fathers had no power of their vows , but their husbands . if , by the law of nature , departure from the father's house had emancipated children , why doth the civil law , contrary to the law of nature , give power and remedy to fathers for to recover by action of law their children that depart , or are taken away from them without their consent ? without the consent of parents the civil law allows no emancipation . concerning subjection of children to parents , grotius distinguisheth three several times . the first is the time of imperfect judgment . the second is the time of perfect judgment : but whilst the son remains part of the father's family . the third is , the time after he hath departed out of his father's family . in the first time he saith . all the actions of children are under the dominion of the parents . during the second time , when they are of the age of mature judgment , they are under their father's command in those actions only , which are of moment for their parents family . in other actions the children have a power or moral faculty of doing , but they are bound in those also to study always to please their parents . but since this duty is not by force of any moral faculty , as those former are , but only of piety , observance , and duty of repaying thanks ; it doth not make any thing void which is done against it , as neither a gift of any thing is void , being made by any owner whatsoever , against the rules of parsimony . in both these times , the right of ruling and compelling is ( as grotius acknowledgeth ) comprehended so far forth as children are to be compelled to their duty , or amended ; although the power of a parent doth so follow the person of a father , that it cannot be pulled away , and transferred upon another , yet the father may naturally pawn , or also sell his son , if there be need . in the third time he saith , the son is in all things free , and of his own authority : always that duty remaining of piety and observance , the cause of which is perpetual . in this triple distinction , though grotius allow children in some cases during the second , and in all cases during the third time to be free , and of their own power , by a moral faculty : yet , in that he confesseth , in all cases children are bound to study always to please their parents out of piety and duty , the cause of which , as he saith , is perpetual : i cannot conceive , how in any case children can naturally have any power or moral faculty of doing what they please without their parents leave , since they are always bound to study to please their parents . and though by the laws of some nations , children , when they attain to years of discretion , have power and liberty in many actions ; yet this liberty is granted them by positive and humane laws only , which are made by the supreme fatherly power of princes , who regulate , limit , or assume the authority of inferiour fathers , for the publick benefit of the commonwealth : so that naturally the power of parents over their children never ceaseth by any separation , but only by the permission of the transcendent fatherly power of the supreme prince , children may be dispensed with , or priviledged in some cases , from obedience to subordinate parents . touching the point of dissolving the vows of children , grotius in his last edition of his book hath corrected his first : for in the first he teacheth , that the power of the father was greater over the daughter dwelling with him , than over the son ; for her vow he might make void , but not his : but instead of these words , in his last edition , he saith , that the power over the son or daughter to dissolve vows , was not perpetual , but did endure as long as the children were a part of their fathers family . about the meaning of the text out of which he draws this conclusion , i have already spoken . three ways grotius propoundeth , whereby supreme power may be had . first , by full right of propriety . secondly , by an vsufructuary right . thirdly , by a temporary right . the roman dictators , saith he , had supreme power by a temporary right ; as well those kings who are first elected , as those that in a lawful right succeed to kings elected , have supreme power by an usufructuary right : some kings that have got supreme power by a just war , or into whose power some people , for avoiding a greater evil , have so yielded themselves , as that they have excepted nothing , have a full right of propriety . thus we find but two means acknowledged by grotius , whereby a king may obtain a full right of propriety in a kingdom : that is , either by a just war , or by donation of the people . how a war can be just without a precedent title in the conquerour , grotius doth not shew ; and if the title only make the war just , then no other right can be obtained by war , than what the title bringeth ; for a just war doth only put the conquerour in possession of his old right , but not create a new . the like which grotius saith of succession , may be said of war. succession ( saith he ) is no title of a kingdom , which gives a form to the kingdom , but a continuation of the old ; for the right which began by the election of the family , is continued by succession ; wherefore , so much as the first election gave , so much the succession brings . so to a conquerour that hath a title , war doth not give , but put him in possession of a right : and except the conquerour had a full right of propriety at first , his conquest cannot give it him : for if originally he and his ancestors had but an usufructuary right , and were outed of the possession of the kingdom by an usurper : here , though the re-conquest be a most just war , yet shall not the conquerour in this case gain any full right of propriety , but must be remitted to his usufructuary right only : for what justice can it be , that the injustice of a third person , an usurper , should prejudice the people , to the devesting of them of that right of propriety , which was reserved in their first donation to their elected king , to whom they gave but an usufructuary right , as grotius conceiveth ? wherefore it seems impossible , that there can be a just war , whereby a full right of propriety may be gained , according to grotius's principles . for if a king come in by conquest , he must either conquer them that have a governour , or those people that have none : if they have no governour , then they are a free people , and so the war will be unjust to conquer those that are free , especially if the freedom of the people be by the primary law of nature , as grotius teacheth : but if the people conquered have a governour , that governour hath either a title or not : if he hath a title , it is an unjust war that takes the kingdom from him : if he hath no title , but only the possession of a kingdom , yet it is unjust for any other man , that wants a title also , to conquer him that is but in possession : for it is a just rule , that where the cases are alike , he that is in possession is in the better condition ; in pari causa possidentis melior conditio . lib. . c. . and this by the law of nature , even in the judgment of grotius . but if it be admitted , that he that attempts to conquer hath a title , and he that is in possession hath none : here the conquest is but in nature of a possessory action , to put the conquerour in possession of a primer right , and not to raise a new title ; for war begins where the law fails : vbi judicia deficiunt incipit bellum . lib. . cap. . and thus , upon the matter , i cannot find in grotius's book de jure belli , how that any case can be put wherein by a just war a man may become a king , pleno jure proprietatis . all government and supreme power is founded upon publick subjection , which is thus defined by grotius . publica subjectio est , quâ se populus homini alicui , aut pluribus hominibus , aut etiam populo alteri in ditionem dat . lib. . cap. . if subjection be the gift of the people , how can supreme power , pleno jure , in full right , be got by a just war ? as to the other means whereby kings may get supreme power in full right of propriety , grotius will have it to be , when some people , for avoiding a greater evil , do so yield themselves into anothers power , as that they do except nothing . it would be considered how , without war , any people can be brought into such danger of life , as that because they can find no other ways to defend themselves , or because they are so pressed with poverty , as they cannot otherwise have means to sustain themselves , they are forced to renounce all right of governing themselves , and deliver it to a king. but if such a case cannot happen , but by a war only , which reduceth a people to such terms of extremity , as compels them to an absolute abrenunciation of all sovereignty : then war , which causeth that necessity , is the prime means of extorting such soveraignty , and not the free gift of the people , who cannot otherwise chuse but give away that power which they cannot keep . thus , upon the reckoning , the two ways propounded by grotius , are but one way ; and that one way , in conclusion , is no way whereby supreme power may be had in full right of propriety . his two ways are , a just war , or a donation of the people ; a just war cannot be without a title , no title without the donation of the people , no donation without such a necessity as nothing can bring upon the donors but a war. so that howsoever grotius in words acknowledges that kings may have a full right of propriety , yet by consequence he denies it , by such circular suppositions , as by coincidence destroy each other , and in effect he leaves all people a right to plead in bar against the right of propriety of any prince , either per minas , or per dures . many times , saith grotius , it happens , that war is grounded upon expletive justice , justitiam expletricem , which is , when a man cannot obtain what he ought , he takes that which is as much in value , which in moral estimation is the same . for in war , when the same province cannot be recovered , to the which a man hath a title , he recovers another of the like value . this recovery cannot give a full right of propriety : because the justice of such a war reacheth no farther than to a compensation for a former right to another thing , and therefore can give no new right . i am bound to take notice of a case put by grotius , amongst those causes which he thinks should move the people to renounce all their right of governing , and give it to another . it may also happen ( saith he ) that a father of a family possessing large territories , will not receive any man to dwell within his land upon any other condition . and in another place , he saith , that all kings are not made by the people , which may be sufficiently understood by the example of a father of a family receiving strangers under the law of obedience . in both these passages we have a close and curt acknowledgment , that a father of a family may be an absolute king over strangers , without choice of the people ; now i would know whether such fathers of families have not the same absolute power over their own children , without the peoples choice , which he allows them over strangers : if they have , i cannot but call them absolute proprietary kings , though grotius be not willing to give them that title in plain terms : for indeed to allow such kings , were to condemn his own principle , that dominion came in by the will of the people ; and so consequently to overthrow his vsufructuary kings , of whom i am next to speak . grotius saith , that the law of obeying , or resisting princes , depends upon the will of them who first met in civil society , from whom power doth flow to kings . and , that men of their own accord came together into civil society , from whence springs civil power , and the people may chuse what form of government they please . upon these suppositions , he concludes , that kings , elected by the people , have but an vsufructuary right ; that is , a right to take the profit or fruit of the kingdom , but not a right of propriety or power to alienate it . but why doth he call it an vsufructuary right ? it seems to me a term too mean or base to express the right of any king , and is derogatory to the dignity of supreme majesty . the word vsufructuary is used by the lawyers , to signifie him that hath the use , profit , or fruit of some corporal thing , that may be used without the property ; for of fungible things ( res fungibles , the civilians call them ) that are spent or consumed in the use , as corn , wine , oyl , money , there cannot be an vsufructuary right . it is to make a kingdom all one with a farm , as if it had no other use but to be let out to him that can make most of it : whereas , in truth , it is the part and duty of a king to govern , and he hath a right so to do , and to that end supreme power is given unto him ; the taking of the profit , or making use of the patrimony of the crown , is but as a means only to enable him to perform that work of government . besides , grotius will not only have an elected king , but also his lawful successors , to have but an vsufructuary right , so that though a king hath a crown to him and to his heirs , yet he will allow him no propriety , because he hath no power to alienate it ; for he supposeth the primary vvill of the people to have been to bestow supreme power to go in succession , and not to be alienable ; but for this he hath no better proof than a naked presumption : in regnis quae populi voluntate delatâ sunt , concedo non esse praesumendum eam fuisse populi voluntatem , aut alienatio imperii sui regi permitteretur . but though he will not allow kings a right of propriety in their kingdoms , yet a right of propriety there must be in some body , and in whom but in the people ? for he saith , the empire which is exercised by kings , doth not cease to be the empire of the people . his meaning is , the use is the king 's , but the property is the peoples . but if the power to alienate the kingdom be in him that hath the property , this may prove a comfortable doctrine to the people : but yet to allow a right of succession in kings , and still to reserve a right of property in the people , may make some contradiction : for the succession must either hinder the right of alienation which is in the people , or the alienation must destroy that right of succession , which , by grotius's confession , may attend upon elected kings . though grotius confess , that supreme power be vnum quiddam , and in it self indivisible , ye he bsaith , sometimes it may be divided either by parts potential , or subjunctive . i take his meaning to be , that the government or the governed may be divided : an example he gives of the roman empire , which was divided into the east and west : but whereas he saith , fieri potest , &c. it may be , the people chusing a king , may reserve some actions to themselves , and in others they may give full power to the king. the example he brings out of plato of the heraclides doth not prove it , and it is to dream of such a form of government as never yet had name , nor was ever found in any setled kingdom , nor cannot possibly be without strange confusion . if it were a thing so voluntary , and at the pleasure of men , when they were free , to put themselves under subjection , why may they not as voluntarily leave subjection when they please , and be free again ? if they had a liberty to change their natural freedom into a voluntary subjection , there is stronger reason that they may change their voluntary subjection into natural freedom , since it is as lawful for men to alter their wills as their judgments . certainly it was a rare felicity , that all the men in the world at one instant of time should agree together in one mind , to change the natural community of all things into private dominion : for without such an unanimous consent , it was not possible for community to be altered : for if but one man in the world had dissented , the alteration had been unjust , because that man by the law of nature had a right to the common use of all things in the world ; so that to have given a propriety of any one thing to any other , had been to have robbed him of his right to the common use of all things . and of this judgment the jesuit lud. molina seems to be in his book de justitia , where he saith , si aliquis de cohabitantibus , &c. if one of the neighbours will not give his consent to it , the commonwealth should have no authority over him , because then every other man hath no right or authority over him , and therefore can they not give authority to the commonwealth over him . if our first parents , or some other of our forefathers did voluntarily bring in propriety of goods , and subjection to governours , and it were in their power either to bring them in or not , or having brought them in , to alter their minds , and restore them to their first condition of community and liberty ; what reason can there be alledged that men that now live should not have the same power ? so that if any one man in the world , be he never so mean or base , will but alter his will , and say , he will resume his natural right to community , and be restored unto his natural liberty , and consequently take what he please , and do what he list ; who can say that such a man doth more than by right he may ? and then it will be lawful for every man , when he please , to dissolve all government , and destroy all property . vvhereas grotius saith , that by the law of nature all things were at first common ; and yet teacheth , that after propriety was brought in , it was against the law of nature to use community ; he doth thereby not only make the law of nature changeable , which he saith god cannot do , but he also makes the law of nature contrary to it self . observations upon mr. hvnton's treatise of monarchy : or , the anarchy of a limited or mixed monarchy . these observations on the treatise of monarchy written by mr. hunton , being of like argument with the former , are here annexed , with this advertisement , that the treatise it self consists of two parts : the first concerning monarchy in general ; the latter concerning this particular monarchy , and is seconded with a vindication , which alledgeth new matter about the nature , kinds , causes , and means of limitation in government ; intimating a mistrust that the treatise had not fully or sufficiently discovered these points . these observations reach only to the first part of the treatise , concerning monarchy in general , whether it can possibly be limited or mixed ? if this be not made good , it is but vain labour to trouble the reader with the dispute about the nature , kinds , and causes of that which is not , nor cannot at all be ; or to handle the hypothesis about this particular monarchy , for which the prime and chief arguments are of no greater antiquity than some concessions since these present troubles . the ancient doctrine of government in these later days hath been strangely refined by the romanists , and wonderfully improved since the reformation , especially in point of monarchy , by an opinion , that the people have originally a power to create several sorts of monarchy , and to limit and compound them at their pleasure . the consideration hereof caused me to scruple the modern piece of politicks touching limited and mixed monarchy ; and finding it only presented us by this author , i have drawn these few observations upon the most considerable part of his treatise , desiring to receive satisfaction from the author , or any other for him . the novelty of this point challengeth a modest debate ; the rather , for that the treatise acknowledgeth , that not only monarchy , but also aristocracy , and democracy , may be either simple , or mixed of two or all three together , though it do not determine whether they can be absolute or limited . the preface we do but flatter our selves , if we hope ever to be governed without an arbitrary power . no : we mistake , the question is not , whether there shall be an arbitrary power ; but the only point is , who shall have that arbitrary power , whether one man or many ? there never was , nor ever can be any people governed without a power of making laws , and every power of making laws must be arbitrary : for to make a law according to law , is contradictio in adjecto . it is generally confessed , that in a democracy the supreme or arbitrary power of making laws is in a multitude ; and so in an aristocracy the like legislative or arbitrary power is in a few , or in the nobility . and therefore by a necessary consequence , in a monarchy the same legislative power must be in one ; according to the rule of aristotle , who saith , government is in one , or in a few , or in many . this ancient doctrine of government , in these latter days , hath been strangely refined by the romanists , and wonderfully improved since the reformation , especially in point of monarchy , by an opinion , that the people have originally a power to create several sorts of monarchy , to limit and compound them with other forms of government , at their pleasure . as for this natural power of the people , they find neither scripture , reason , or practice to justifie it : for though several kingdoms have several and distinct laws one from another ; yet that doth not make several sorts of monarchy : nor doth the difference of obtaining the supreme power , whether by conquest , election , succession , or by any other way , make different sorts of government . it is the difference only of the authors of the laws , and not of the laws themselves , that alters the form of government ; that is , whether one man , or more than one , make the laws . since the growth of this new doctrine , of the limitation and mixture of monarchy , it is most apparent , that monarchy hath been crucified ( as it were ) between two thieves , the pope and the people ; for what principles the papists make use of for the power of the pope above kings , the very same , by blotting out the word pope , and putting in the word people , the plebists take up to use against their soveraigns . if we would truly know what popery is , we shall find by the laws and statutes of the realm , that the main , and indeed the only point of popery , is the alienating and withdrawing of subjects from their obedience to their prince , to raise sedition and rebellion : if popery and popularity agree in this point , the kings of christendom , that have shaken off the power of the pope , have made no great bargain of it , if in place of one lord abroad , they get many lords at home within their own kingdoms . i cannot but reverence that form of government which was allowed and made use of for god's own people , and for all other nations . it were impiety , to think that god , who was careful to appoint judicial laws for his chosen people , would not furnish them with the best form of government : or to imagine , that the rules given in divers places in the gospel , by our blessed saviour and his apostles , for obedience to kings , should now , like almanacks out of date , be of no use to us ; because it is pretended , we have a form of government now , not once thought of in those days . it is a shame and scandal for us christians , to seek the original of government from the inventions or fictions of poets , orators , philosophers , and heathen historians , who all lived thousands of years after the creation , and were ( in a manner ) ignorant of it : and to neglect the scriptures , which have with more authority most particularly given us the true grounds and principles of government . these considerations caused me to scruple this modern piece of politicks , touching limited and mixed monarchy : and finding no other that presented us with the nature and means of limitation and mixture , but an anonymous author ; i have drawn a few brief observations upon the most considerable part of his treatise , in which i desire to receive satisfaction from the author himself , if it may be , according to his promise in his preface ; or if not from him , from any other for him . the anarchy of a limited or mixed monarchy . there is scarce the meanest man of the multitude , but can now in these days tell us , that the government of the kingdom of england is a limited and mixed monarchy : and it is no marvel , since all the disputes and arguments of these distracted times both from the pulpit and press do tend and end in this conclusion . the author of the treatise of monarchy hath copiously handled the nature and manner of limited and mixed monarchy , and is the first and only man ( that i know ) hath undertaken the task of describing it ; others only mention it , as taking it for granted . doctor ferne gives the author of this treatise of monarchy this testimony , that the mixture of government is more accurately delivered and urged by this treatise than by the author of the fuller answer . and in another place doctor ferne saith , he allows his distinction of monarchy into limited and mixed . i have with some diligence looked over this treatise , but cannot approve of these distinctions which he propounds ; i submit the reasons of my dislike to others judgments . i am somewhat confident that his doctrine of limited and mixed monarchy is an opinion but of yesterday , and of no antiquity , a me●● innovation in policy , not so old as new england , though calculated properly for that meridian . for in his first part of the treatise which concerns monarchy in general , there is not one proof , text , or example in scripture that he hath produced to justifie his conceit of limited and mixed monarchy . neither doth he afford us so much as one passage or reason out of aristole , whose books of politicks , and whose natural reasons are of greatest authority and credit with all rational men , next to the sacred scripture : nay , i hope i may affirm , and be able to prove , that aristotle doth confute both limited and mixed monarchy , howsoever doctor ferne think these new opinions to be raised upon aristotles principles . as for other politicians or historians , either divine or humane , ancient or modern , our author brings not one to confirm his opinions ; nor doth he , nor can he shew that ever any nation or people were governed by a limited or mixed monarchy . machiavel is the first in christendom that i can find that writ of a mixed government , but not one syllable of a mixed monarchy : he , in his discourses or disputations upon the decades of livy , falls so enamored with the roman commonwealth , that he thought he could never sufficiently grace that popular government , unless he said , there was something of monarchy in it : yet he was never so impudent as to say , it was a mixed monarchy . and what machiavel hath said for rome , the like hath contarene for venice . but bodin hath laid open the errours of both these , as also of polybius , and some few others that held the like opinions . as for the kingdom of england , if it hath found out a form of government ( as the treatise layeth it down ) of such perfection as never any people could ; it is both a glory to the nation , and also to this author , who hath first decipher'd it . i now make my approach to the book it self : the title is , a treatise of monarchy . the first part of it is , of monarchy in general : where first , i charge the author , that he hath not given us any definition or description of monarchy in general : for by the rules of method he should have first defined , and then divided : for if there be several sorts of monarchy , then in something they must agree , which makes them to be monarchies ; and in something they must disagree and differ , which makes them to be several sorts of monarchies . in the first place he should have shewed us in what they all agreed , which must have been a definition of monarchy in general , which is the foundation of the treatise ; and except that be agreed upon , we shall argue upon we know not what . i press not this main omission of our author out of any humour of wrangling ; but because i am confident that had he pitched upon any definition of monarchy in general , his own definition would have confuted his whole treatise . besides , i find him pleased to give us a handsom definition of absolute monarchy , from whence i may infer , that he knew no other definition that would have fitted all his other sorts of monarchy ; it concerned him to have produced it , lest it might be thought there could be no monarchy but absolute . what our author hath omitted , i shall attempt to supply , and leave to the scanning . and it shall be a real as well as nominal definition of monarchy . a monarchy is the government of one alone . for the better credit of this definition , though it be able to maintain it self , yet i shall deduce it from the principles of our author of the treatise of monarchy . we all know that this word monarch is compounded of two greek words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is imperare to govern and rule ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies one alone . the understanding of these two words may be picked out of our author . first , for government he teacheth us , it is potestatis exercitium , the exercise of a moral power ; next he grants us , that every monarch ( even his limited monarch ) must have the supreme power of the state in him , so that his power must no way be limited by any power above his ; for then he were not a monarch , but a subordinate magistrate . here we have a fair confession of a supreme unlimited power in his limited monarch : if you will know what he means by these words supreme power , turn to his . page , there you will find , supreme power is either legislative , or gubernative , and that the legislative power is the chief of the two ; he makes both supreme , and yet one chief : the like distinction he hath before , where he saith , the power of magistracy , in respect of its degrees , is nomothetical or architectonical ; and gubernative or executive : by these words of legislative , nomothetical , and architectonical power , in plain english , he understands a power of making laws ; and by gubernative and executive , a power of putting those laws in execution , by judging and punishing offenders . the result we have from hence is , that by the authors acknowledgment , every monarch must have the supreme power , and that supreme power is , a power to make laws : and howsoever the author makes the gubernative and executive power a part of the supreme power ; yet he confesseth the legislative to be chief , or the highest degree of power , for he doth acknowledge degrees of supreme power ; nay , he afterwards teacheth us , that the legislative power is the height of power , to which the other parts are subsequent and subservient : if gubernative be subservient to legislative , how can gubernative power be supreme ? now let us examine the authors limited monarch by these his own rules ; he tells us , that in a moderated , limited , stinted , conditionate , legal or allayed monarchy ( for all these terms he hath for it ) the supreme power must be restrained by some law according to which this power was given , and by direction of which this power must act ; when in a line before he said , that the monarchs power must not be limited by any power above his : yet here he will have his supreme power restrained ; not limited , and yet restrained : is not a restraint , a limitation ? and if restrained , how is it supreme ? and if restrained by some law , is not the power of that law , and of them that made that law , above his supreme power ? and if by the direction of such law only he must govern , where is the legislative power , which is the chief of supreme power ? when the law must rule and govern the monarch , and not the monarch the law , he hath at the most but a gubernative or executive power : if his authority transcends its bounds , if it command beyond the law , the subject is not bound legally to subjection in such cases , and if the utmost extent of the law of the land be the measure of the limited monarchs power , and subjects duty , where shall we find the supreme power , that culmen or apex potestatis , that prime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which our author saith , must be in every monarch ? the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies principality and power , doth also signifie principium , beginning ; which doth teach us , that by the word prince , or principality , the principium or beginning of government is meant ; this , if it be given to the law , it robs the monarch , and makes the law the primum mobile ; and so that which is but the instrument , or servant to the monarch , becomes the master . thus much of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , solus , one alone : the monarch must not only have the supreme power unlimited , but he must have it alone ( without any companions . ) our author teacheth us , he is no monarch , if the supreme power be not in one . and again he saith , if you put the apex potestatis , or supreme power in the whole body , or a part of it , you destroy the being of monarchy . now let us see if his mixed monarchy be framed according to these his own principles . first , he saith , in a mixed monarchy the soveraign power must be originally in all three estates . and again his words are , the three estates are all sharers in the supreme power — the primity of share in the supreme power is in one. here we find , that he that told us the supreme power must be in one , will now allow his mixed monarch but one share only of the supreme power , and gives other shares to the estates : thus he destroys the being of monarchy , by putting the supreme power , or culmen potestatis , or a part of it , in the whole body , or a part thereof ; and yet formerly he confesseth , that the power of magistracy cannot well be divided , for it is one simple thing , or indivisible beam of divine perfection : but he can make this indivisible beam to be divisible into three shares . i have done with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , solus , alone . i have dwelt the longer upon this definition of monarchy , because the apprehending of it out of the authors own grounds quite overthrows both his monarch limited by law , and his monarch mixed with the states . for to govern , is to give a law to others , and not to have a law given to govern and limit him that governs : and to govern alone , is not to have sharers or companions mixed with the governour . thus the two words of which monarchy is compounded , contradict the two sorts of monarchy which he pleads for , and by consequence his whole treatise : for these two sorts of limited and mixed monarchy take up ( in a manner ) his whole book . i will now touch some few particular passages in the treatise . our author first confesseth , it is gods express ordinance there should be government , and he proves it by gen. . . where god ordained adam to rule over his wife , and her desires were to be subject to his ; and as hers , so all theirs that should come of her . here we have the original grant of government , and the fountain of all power placed in the father of all mankind ; accordingly we find the law for obedience to government given in the terms of honour thy father : not only the constitution of power in general , but the limitation of it to one kind ( that is , to monarchy , or the government of one alone ) and the determination of it to the individual person and line of adam , are all three ordinances of god. neither eve nor her children could either limit adams power , or joyn others with him in the government ; and what was given unto adam , was given in his person to his posterity . this paternal power continued monarchical to the flood , and after the flood to the confusion of babel : when kingdoms were first erected , planted , or scattered over the face of the world , we find gen. . . it was done by colonies of whole families , over which the prime fathers had supreme power , and were kings , who were all the sons or grand-children of noah , from whom they derived a fatherly and regal power over their families . now if this supreme power was setled and founded by god himself in the fatherhood , how is it possible for the people to have any right or title to alter and dispose of it otherwise ? what commission can they shew that gives them power either of limitation or mixture ? it was god's ordinance , that supremacy should be unlimited in adam , and as large as all the acts of his will : and as in him , so in all others that have supreme power , as appears by the judgment and speech of the people to joshuah when he was supreme governour , these are their words to him , all that thou commandest us we will do ; whosoever he be that doth rebel against thy commandment , and will not hearken unto thy words in all that thou commandest him , he shall be put to death : we may not say , that these were evil councellours or flattering courtiers of joshuah , or that he himself was a tyrant for having such arbitrary power . our author , and all those who affirm , that power is conveyed to persons by publick consent , are forced to confess , that it is the fatherly power that first enables a people to make such conveyance ; so that admitting ( as they hold ) that our ancestors did at first convey power , yet the reason why we now living do submit to such power , is , for that our forefathers every one for himself , his family , and posterity , had a power of resigning up themselves and us to a supreme power . as the scripture teacheth us , that supreme power was originally in the fatherhood without any limitation , so likewise reason doth evince it , that if god ordained that supremacy should be , that then supremacy must of necessity be unlimited : for the power that limits must be above that power which is limited ; if it be limited , it cannot be supreme : so that if our author will grant supreme power to be the ordinance of god , the supreme power will prove it self to be unlimited by the same ordinance , because a supreme limited power is a contradiction . the monarchical power of adam the father of all flesh , being by a general binding ordinance setled by god in him and his posterity by right of fatherhood , the form of monarchy must be preferred above other forms , except the like ordinance for other forms can be shewed : neither may men according to their relations to the form they live under , to their affections and judgments in divers respects , prefer or compare any other form with monarchy . the point that most perplexeth our author and many others , is , that if monarchy be allowed to be the ordinance of god , an absurdity would follow , that we should uncharitably condemn all the communities which have not that form , for violation of gods ordinance , and pronounce those other powers unlawful . if those who live under a monarchy can justifie the form they live under to be gods ordinance , they are not bound to forbear their own justification , because others cannot do the like for the form they live under ; let others look to the defence of their own government : if it cannot be proved or shewed that any other form of government had ever any lawful beginning , but was brought in or erected by rebellion , must therefore the lawful and just obedience to monarchy be denied to be the ordinance of god ? to proceed with our author ; in the d. page he saith , the higher power is gods ordinance : that it resideth in one or more , in such or such a way , is from humane designment ; god by no word binds any people to this or that form , till they by their own act bind themselves . because the power and consent of the people in government is the burden of the whole book , and our author expects it should be admitted as a magisterial postulation , without any other proof than a naked supposition ; and since others also maintain that originally power was , or now is in the people , and that the first kings were chosen by the people : they may not be offended , if they be asked in what sence they understand the word [ people ] because this , as many other words , hath different acceptions , being sometimes taken in a larger , otherwhile in a stricter sence . literally , and in the largest sence , the word people signifies the whole multitude of mankind ; but figuratively and synecdochically , it notes many times the major part of a multitude , or sometimes the better , or the richer , or the wiser , or some other part ; and oftentimes a very small part of the people , if there be no other apparent opposite party , hath the name of the people by presumption . if they understand that the entire multitude or whole people have originally by nature power to chuse a king , they must remember , that by their own principles and rules , by nature all mankind in the world makes but one people , who they suppose to be born alike to an equal freedom from subjection ; and where such freedom is , there all things must of necessity be common : and therefore without a joynt consent of the whole people of the world , no one thing can be made proper to any one man , but it will be an injury , and an usurpation upon the common right of all others . from whence it follows , that natural freedom being once granted , there cannot be any one man chosen a king without the universal consent of all the people of the world at one instant , nemine contradicente . nay , if it be true that nature hath made all men free ; though all mankind should concur in one vote , yet it cannot seem reasonable , that they should have power to alter the law of nature ; for if no man have power to take away his own life without the guilt of being a murtherer of himself , how can any people confer such a power as they have not themselves upon any one man , without being accessories to their own deaths , and every particular man become guilty of being felo de se ? if this general signification of the word people be disavowed , and men will suppose that the people of particular regions or countries have power and freedom to chuse unto themselves kings ; then let them but observe the consequence : since nature hath not distinguished the habitable world into kingdoms , nor determined what part of a people shall belong to one kingdom , and what to another , it follows , that the original freedom of mankind being supposed , every man is at liberty to be of what kingdom he please , and so every petty company hath a right to make a kingdom by it self ; and not only every city , but every village , and every family , nay and every particular man , a liberty to chuse himself to be his own king if he please ; and he were a madman that being by nature free , would chuse any man but himself to be his own governour . thus to avoid the having but of one king of the whole world , we shall run into a liberty of having as many kings as there be men in the world , which upon the matter , is to have no king at all , but to leave all men to their natural liberty , which is the mischief the pleaders for natural liberty do pretend they would most avoid . but if neither the whole people of the world , nor the whole people of any part of the world be meant , but only the major part , or some other part of a part of the world ; yet still the objection will be the stronger . for besides that nature hath made no partition of the world , or of the people into distinct kingdoms , and that without an universal consent at one and the same instant no partition can be made : yet if it were lawful for particular parts of the world by consent to chuse their kings , nevertheless their elections would bind none to subjection but only such as consented ; for the major part never binds , but where men at first either agree to be so bound , or where a higher power so commands : now there being no higher power than nature , but god himself ; where neither nature nor god appoints the major part to bind , there consent is not binding to any but only to themselves who consent . yet , for the present to gratifie them so far as to admit that either by nature , or by a general consent of all mankind , the world at first was divided into particular kingdoms , and the major part of the people of each kingdom assembled , allowed to chuse their king : yet it cannot truly be said that ever the whole people , or the major part , or indeed any considerable part of the whole people of any nation ever assembled to any such purpose . for except by some secret miraculous instinct they should all meet at one time , and place , what one man , or company of men less than the whole people hath power to appoint either time or place of elections , where all be alike free by nature ? and without a lawful summons , it is most unjust to bind those that be absent . the whole people cannot summon it self ; one man is sick , another is lame , a third is aged , and a fourth is under age of discretion : all these at some time or other , or at some place or other , might be able to meet , if they might chuse their own time and place , as men naturally free should . in assemblies that are by humane politique constitution , the superior power that ordains such assemblies , can regulate and confine them , both for time , place , persons , and other circumstances : but where there is an equality by nature , there can be no superior power ; there every infant at the hour it is born in , hath a like interest with the greatest and wisest man in the world. mankind is like the sea , ever ebbing or flowing , every minute one is born , another dies ; those that are the people this minute , are not the people the next minute , in every instant and point of time there is a variation : no one time can be indifferent for all mankind to assemble ; it cannot but be mischievous always at the least to all infants , and others under age of discretion ; not to speak of women , especially virgins , who by birth have as much natural freedom as any other , and therefore ought not to lose their liberty without their own consent . but in part to salve this , it will be said that infants and children may be concluded by the votes of their parents . this remedy may cure some part of the mischief , but it destroys the whole cause , and at last stumbles upon the true original of government . for if it be allowed , that the acts of parents bind the children , then farewel the doctrine of the natural freedom of mankind ; where subjection of children to parents is natural , there can be no natural freedom . if any reply , that not all children shall be bound by their parents consent , but only those that are under age : it must be considered , that in nature there is no nonage ; if a man be not born free , she doth not assign him any other time when he shall attain his freedom : or if she did , then children attaining that age , should be discharged of their parents contract . so that in conclusion , if it be imagined that the people were ever but once free from subjection by nature , it will prove a meer impossibility ever lawfully to introduce any kind of government whatsoever , without apparent wrong to a multitude of people . it is further observable , that ordinarily children and servants are far a greater number than parents and masters ; and for the major part of these to be able to vote and appoint what government or governours their fathers and masters shall be subject unto , is most unnatural , and in effect to give the children the government over their parents . to all this it may be opposed , what need dispute how a people can chuse a king , since there be multitude of examples that kings have been , and are now adays chosen by their people ? the answer is , . the question is not of the fact , but of the right , whether it have been done by a natural , or by an usurped right . . many kings are , and have been chosen by some small part of a people ; but by the whole , or major part of a kingdom not any at all . most have been elected by the nobility , great men , and princes of the blood , as in poland , denmark , and in sweden ; not by any collective or representative body of any nation : sometimes a factious or seditious city , or a mutinous army hath set up a king , but none of all those could ever prove they had right or just title either by nature , or any otherwise , for such elections . we may resolve upon these two propositions : . that the people have no power or right of themselves to chuse kings . . if they had any such right , it is not possible for them any way lawfully to exercise it . you will say , there must necessarily be a right in some body to elect , in case a king die without an heir . i answer , no king can die without an heir , as long as there is any one man living in the world . it may be the heir may be unknown to the people ; but that is no fault in nature , but the negligence or ignorance of those whom it concerns . but if a king could die without an heir , yet the kingly power in that case shall not escheat to the whole people , but to the supream heads and fathers of families ; not as they are the people , but quatenus they are fathers of people , over whom they have a supream power devolved unto them after the death of their soveraign ancestor : and if any can have a right to chuse a king , it must be these fathers , by conferring their distinct fatherly powers upon one man alone . chief fathers in scripture are accounted as all the people , as all the children of israel , as all the congregation , as the text plainly expounds it self , chr. . . where solomon speaks to all israel , that is , to the captains , the judges , and to every governour , the chief of the fathers : and so the elders of israel are expounded to be the chief of the fathers of the children of israel , king. . . and the chr. . . if it be objected , that kings are not now ( as they were at the first planting or peopling of the world ) the fathers of their people or kingdoms , and that the fatherhood hath lost the right of governing ; an answer is , that all kings that now are , or ever were , are , or were either fathers of their people , or the heirs of such fathers , or usurpers of the right of such fathers . it is a truth undeniable , that there cannot be any multitude of men whatsoever , either great , or small , though gathered together from the several corners and remotest regions of the world , but that in the same multitude , considered by it self , there is one man amongst them that in nature hath a right to be the king of all the rest , as being the next heir to adam , and all the other subject unto him : every man by nature is a king , or a subject : the obedience which all subjects yield to kings , is but the paying of that duty which is due to the supream fatherhood : many times by the act either of an usurper himself , or of those that set him up , the true heir of a crown is dispossessed , god using the ministry of the wickedest men for the removing and setting up of kings : in such cases the subjects obedience to the fatherly power must go along and wait upon god's providence , who only hath right to give and take away kingdoms , and thereby to adopt subjects into the obedience of another fatherly power : according to that of arist . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a monarchy or kingdom will be a fatherly government . ethic. l. . c. . however the natural freedom of the people be cried us as the sole means to determine the kind of government and the governours : yet in the close , all the favourers of this opinion are constrained to grant that the obedience which is due to the fatherly power is the true only cause of the subjection which we that are now living give to kings , since none of us gave consent to government , but only our fore-fathers act and consent hath concluded us . whereas many confess that government only in the abstract is the ordinance of god , they are not able to prove any such ordinance in the scripture , but only in the fatherly power , and therefore we find the commandment that enjoyns obedience to superiours , given in the terms of honour thy father : so that not only the power or right of government , but the form of the power of governing , and the person having that power , are all the ordinance of god : the first father had not only simply power , but power monarchical , as he was a father , immediately from god. for by the appointment of god , as soon as adam was created he was monarch of the world , though he had no subjects ; for though there could not be actual government until there were subjects , yet by the right of nature it was due to adam to be governour of his posterity : though not in act , yet at least in habit . adam was a king from his creation : and in the state of innocency he had been governour of his children ; for the integrity or excellency of the subjects doth not take away the order or eminency of the governour . eve was subject to adam before he sinned ; the angels , who are of a pure nature , are subject to god : which confutes their saying who in disgrace of civil government or power say it was brought in by sin : government as to coactive power was after sin , because coaction supposeth some disorder , which was not in the state of innocency : but as for directive power , the condition of humane nature requires it , since civil society cannot be imagined without power of government : for although as long as men continued in the state of innocency they might not need the direction of adam in those things which were necessarily and morally to be done ; yet things indifferent , that depended meerly on their free will , might be directed by the power of adam's command . if we consider the first plantations of the world which were after the building of babel when the confusion of tongues was , we may find the division of the earth into distinct kingdoms and countries , by several families , whereof the sons or grand-children of noah were the kings or governours by a fatherly right ; and for the preservation of this power and right in the fathers , god was pleased upon several families to bestow a language on each by it self , the better to unite it into a nation or kingdom ; as appears by the words of the text , gen. . these are the families of the sons of noah , after their generations in their nations , and by these were the nations divided in the earth after the floud : every one after his tongue , after their families in their nations . the kings of england have been graciously pleased to admit and accept the commons in parliament as the representees of the kingdom , yet really and truly they are not the representative body of the whole kingdom . the commons in parliament are not the representative body of the whole kingdom : they do not represent the king , who is the head and principal member of the kingdom ; nor do they represent the lords , who are the nobler and higher part of the body of the realm , and are personally present in parliament , and therefore need no representation . the commons only represent a part of the lower or inferior part of the body of the people , which are the free-holders worth s. by the year , and the commons or free-men of cities and burroughs , or the major part of them . all which are not one quarter , nay , not a tenth part of the commons of the kingdom ; for in every parish , for one free-holder there may be found ten that are no freeholders : and anciently before rents were improved , there were nothing near so many free-holders of s. by the year as now are to be found . the scope and conclusion of this discourse and argument is , that the people taken in what notion or sense soever , either diffusively , collectively , or representatively , have not , nor cannot exercise any right or power of their own by nature , either in chusing or in regulating kings . but whatsoever power any people doth lawfully exercise , it must receive it from a supream power on earth , and practise it with such limitations as that superior power shall appoint . to return to our author . he divides monarchy into absolute , limited . absolute monarchy ( saith he ) is , when the sovereignty is so fully in one , that it hath no limits or bounds under god but his own will. this definition of his i embrace . and as before i charged our author for not giving us a definition of monarchy in general , so i now note him for not affording us any definition of any other particular kind of monarchy but only of absolute : it may peradventure make some doubt that there is no other sort but only that which he calls absolute . concerning absolute monarchy , he grants , that such were the ancient eastern monarchies , and that of the turk and persian at this day . herein he saith very true . and we must remember him , though he do not mention them , that the monarchs of judah and israel must be comprehended under the number of those he calls the eastern monarchies : and truly if he had said that all the ancient monarchies of the world had been absolute , i should not have quarrel'd at him , nor do i know who could have disproved him . next it follows , that absolute monarchy is , when a people are absolutely resigned up , or resign up themselves to be governed by the will of one man. where men put themselves into this utmost degree of subjection by oath and contract , or are born and brought unto it by gods providence . in both these places he acknowledgeth there may be other means of obtaining a monarchy , besides the contract of a nation or peoples resigning up themselves to be governed , which is contrary to what he after says , that the sole mean or root of all sovereignty , is the consent and fundamental contract of a nation of men . moreover , the author determines , that absolute monarchy is a lawful government , and that men may be born and brought unto it by gods providence ; it binds them , and they must abide it , because an oath to a lawful thing is obligatory . this position of his i approve , but his reason doth not satisfie : for men are bound to obey a lawful governour , though neither they nor their ancestors ever took oath . then he proceeds , and confesseth that in rom. . the power which then was , was absolute : yet the apostle not excluding it , calls it gods ordinance , and commands subjection to it . so christ commands tribute to be paid , and pays it himself ; yet it was an arbitrary tax , the production of an absolute power . these are the loyal expressions of our author touching absolute or arbitrary monarchy . i do the rather mention these passages of our author , because very many in these days do not stick to maintain , that an arbitrary or absolute monarch not limited by law , is all one with a tyrant ; and to be governed by one man's will , is to be made a slave . it is a question whether our author be not of that mind , when he saith , absolute subjection is servitude : and thereupon a late friend to limited monarchy affirms in a discourse upon the question in debate between the king and parliament , that to make a king by the standard of gods word , is to make the subjects slaves for conscience sake . a hard saying , and i doubt whether he that gives this censure can be excused from blasphemy . it is a bold speech , to condemn all the kings of judah for tyrants , or to say all their subjects were slaves . but certainly the man doth not know either what a tyrant is , or what a slave is : indeed the words are frequent enough in every mans mouth , and our old english translation of the bible useth sometimes the word tyrant ; but the authors of our new translation have been so careful , as not once to use the word , but only for the proper name of a man , act. . . because they find no hebrew word in the scripture to signifie a tyrant or a slave . neither aristotle , bodin , nor sir walter raleigh , ( who were all men of deep judgment ) can agree in a definition or description of tyranny , though they have all three laboured in the point . and i make some question whether any man can possibly describe what a tyrant is , and then tell me any one man that ever was in the world that was a tyrant according to that description . i return again to our treatise of monarchy , where i find three degrees of absolute monarchy . . where the monarch , whose will is the law , doth set himself no law to rule by , but by commands of his own judgment as he thinks fit . . when he sets a law by which he will ordinarily govern , reserving to himself a liberty to vary from it as oft as in his discretion he thinks fit ; and in this the soveraign is as free as the former . . where he not only sets a rule , but promiseth in many cases not to alter it ; but this promise or engagement is an after-condescent or act of grace , not dissolving the absolute oath of subjection which went before it . for the first of these three , there is no question but it is a pure absolute monarchy ; but as for the other two , though he say they be absolute , yet in regard they set themselves limits or laws to govern by , if it please our author to term them limited monarchs , i will not oppose him ; yet i must tell him , that his third degree of absolute monarchy is such a kind , as i believe , never hath been , nor ever can be in the world . for a monarch to promise and engage in many cases not to alter a law , it is most necessary that those many cases should be particularly expressed at the bargain-making . now he that understands the nature and condition of all humane laws , knows that particular cases are infinite , and not comprehensible within any rules or laws : and if many cases should be comprehended , and many omitted , yet even those that were comprehended would admit of variety of interpretations and disputations ; therefore our author doth not , nor can tell us of any such reserved cases promised by any monarch . again , where he saith , an after-condescent or act of grace doth not dissolve the absolute oath of subjection which went before it ; though in this he speak true , yet still he seems to insinuate , that an oath only binds to subjection , which oath , as he would have us believe , was at first arbitrary : whereas subjects are bound to obey monarchs though they never take oath of subjection , as well as children are bound to obey their parents , though they never swear to do it . next , his distinction between the rule of power , and the exercise of it , is vain ; for to rule , is to exercise power : for himself saith , that government is potestatis exercitium , the exercise of a moral power . lastly , whereas our author saith , a monarch cannot break his promise without sin ; let me add , that if the safety of the people , salus populi , require a breach of the monarchs promise , then the sin , if there be any , is rather in the making , than breaking of the promise ; the safety of the people is an exception implied in every monarchical promise . but it seems these three degrees of monarchy do not satisfie our author ; he is not content to have a monarch , have a law or rule to govern by , but he must have this limitation or law to be ab externo , from some body else , and not from the determination of the monarchs own will ; and therefore he saith , by original constitution the society publick confers on one man a power by limited contract , resigning themselves to be governed by such a law : also before he told us , the sole means of soveraignty is the consent and fundamental contract ; which consent puts them in their power , which can be no more nor other than is conveyed to them by such contract of subjection . if the sole means of a limited monarchy be the consent and fundamental contract of a nation , how is it that he saith , a monarch may be limited by after-condescent ? is an after-condescent all one with a fundamental contract , with original and radical constitution ? why yea : he tells us it is a secondary original constitution ; a secondary original , that is , a second first : and if that condescent be an act of grace , doth not this condescent to a limitation come from the free determination of the monarchs will ? if he either formally , or virtually ( as our author supposeth ) desert his absolute or arbitrary power which he hath by conquest , or other right . and if it be from the free will of the monarch , why doth he say the limitation must be ab externo ? he told us before , that subjection cannot be dissolved or lessen'd by an act of grace coming afterwards : but he hath better bethought himself , and now he will have acts of grace to be of two kinds , and the latter kind may amount ( as he saith ) to a resignation of absolute monarchy . but can any man believe that a monarch who by conquest or other right hath an absolute arbitrary power , will voluntarily resign that absoluteness , and accept so much power only as the people shall please to give him , and such laws to govern by as they shall make choice of ? can he shew that ever any monarch was so gracious or kind-hearted as to lay down his lawful power freely at his subjects feet ? is it not sufficient grace if such an absolute monarch be content to set down a law to himself by which he will ordinarily govern , but he must needs relinquish his old independent commission , and take a new one from his subjects , clog'd with limitations ? finally , i observe , that howsoever our author speak big of the radical , fundamental , and original power of the people as the root of all soveraignty : yet in a better mood he will take up , and be contented with a monarchy limited by an after-condescent and act of grace from the monarch himself . thus i have briefly touched his grounds of limited monarchy ; if now we shall ask , what proof or examples he hath to justifie his doctrine , he is as mute as a fish : only pythagoras hath said it , and we must believe him ; for though our author would have monarchy to be limited , yet he could be content his opinion should be absolute , and not limited to any rule or example . the main charge i have against our author now remains to be discussed ; and it is this , that instead of a treatise of monarchy , he hath brought forth a treatise of anarchy , and that by his own confessions shall be made good . first , he holds , a limited monarch transcends his bounds , if he commands beyond the law ; and the subject legally is not bound to subjection in such cases . now if you ask the author who shall be judge , whether the monarch transcend his bounds , and of the excesses of the soveraign power ; his answer is , there is an impossibility of constituting a judge to determine this last controversie — i conceive in a limited legal monarchy there can be no stated internal judge of the monarchs actions , if there grow a fundamental variance between him and the community . there can be no judge legal and constituted within that form of government . in these answers it appears , there is no judge to determine the soveraigns or the monarchs transgressing his fundamental limits : yet our author is very cautelous , and supposeth only a fundamental variance betwixt the monarch and the community ; he is ashamed to put the question home . i demand of him if there be a variance betwixt the monarch and any of the meanest persons of the community , who shall be the judge ? for instance , the king commands me , or gives judgment against me : i reply , his commands are illegal , and his judgment not according to law : who must judge ? if the monarch himself judge , then you destroy the frame of the state , and make it absolute , saith our author ; and he gives his reason : for , to confine a monarch to a law , and then to make him judge of his own deviaions from that law , is to absolve him from all law. on the other side , if any , or all the people may judge , then you put the soveraignty in the whole body , or part of it , and destroy the being of monarchy . thus our author hath caught himself in a plain dilemma : if the king be judge , then he is no limited monarch ; if the people be judge , then he is no monarch at all . so farewel limited monarchy , nay farewel all government , if there be no judge . would you know what help our author hath found out for this mischief ? first , he saith , that a subject is bound to yield to a magistrate , when he cannot , de jure , challenge obedience , if it be in a thing in which he can possibly without subversion , and in which his act may not be made a leading case , and so bring on a prescription against publick liberty . again he saith , if the act in which the exorbitance or transgression of the monarch is supposed to be , be of lesser moment , and not striking at the very being of that government , it ought to be born by publick patience , rather than to endanger the being of the state. the like words he uses in another place , saying , if the will of the monarch exceed the limits of the law , it ought to be submitted to , so it be not contrary to god's law , nor bring with it such an evil to our selves , or the publick , that we cannot be accessory to it by obeying . these are but fig-leaves to cover the nakedness of our authors limited monarch , formed upon weak supposals in cases of lesser moment . for if the monarch be to govern only according to law , no transgression of his can be of so small moment , if he break the bounds of law , but it is a subversion of the government it self , and may be made a leading case , and so bring on a prescription against publick liberty ; it strikes at the very being of the government , and brings with it such an evil , as the party that suffers , or the publick cannot be accessory to : let the case be never so small , yet if there be illegality in the act , it strikes at the very being of limited monarchy , which is to be legal : unless our author will say , as in effect he doth , that his limited monarch must govern according to law in great and publick matters only , and that in smaller matters which concern private men , or poor persons , he may rule according to his own will. secondly , our author tells us , if the monarchs act of exorbitancy or transgression be mortal , and such as suffered dissolves the frame of government and publick liberty , then the illegality is to be set open , and redresment sought by petition ; which if failing , prevention by resistance ought to be : and if it be apparent , and appeal be made to the consciences of mankind , then the fundamental laws of that monarchy must judge and pronounce the sentence in every mans conscience , and every man ( so far as concerns him ) must follow the evidence of truth in his own soul to oppose or not to oppose , according as he can in conscience acquit or condemn the act of the governour or monarch . whereas my author requires , that the destructive nature of illegal commands shall be set open : surely his mind is , that each private man in his particular case should make a publick remonstrance to the world of the illegal act of the monarch ; and then if upon his petition he cannot be relieved according to his desire , he ought , or it is his duty to make resistance . here i would know , who can be the judge whether the illegality be made apparent ? it is a main point , since every man is prone to flatter himself in his own cause , and to think it good , and that the wrong or injustice he suffers is apparent , when other moderate and indifferent men can discover no such thing : and in this case the judgment of the common people cannot be gathered or known by any possible means ; or if it could , it were like to be various and erroneous . yet our author will have an appeal made to the conscience of all mankind , and that being made , he concludes , the fundamental laws must judge , and pronounce sentence in every mans conscience . whereas he saith , the fundamental laws must judge ; i would very gladly learn of him , or of any other for him , what a fundamental law is , or else have but any one law named me that any man can say is a fundamental law of the monarchy . i confess he tells us , that the common laws are the foundation , and the statute laws are superstructive ; yet i think he dares not say that there is any one branch or part of the common law , but that it may be taken away by an act of parliament : for many points of the common law ( de facto ) have , and ( de jure ) any point may be taken away . how can that be called fundamental , which hath and may be removed , and yet the statute-laws stand firm and stable ? it is contrary to the nature of fundamental , for the building to stand when the foundation is taken away . besides , the common law is generally acknowledged to be nothing else but common usage or custom , which by length of time only obtains authority : so that it follows in time after government , but cannot go before it , and be the rule to government , by any original or radical constitution . also the common law being unwritten , doubtful , and difficult , cannot but be an uncertain rule to govern by ; which is against the nature of a rule , which is and ought to be certain . lastly , by making the common law only to be the foundation , magna charta is excluded from being a fundamental law , and also all other statutes from being limitations to monarchy , since the fundamental laws only are to be judge . truly the conscience of all mankind is a pretty large tribunal for the fundamental laws to pronounce sentence in . it is very much that laws which in their own nature are dumb , and always need a judge to pronounce sentence , should now be able to speak , and pronounce sentence themselves : such a sentence surely must be upon the hearing of one party only ; for it is impossible for a monarch to make his defence and answer , and produce his witnesses , in every mans conscience , in each mans cause , who will but question the legality of the monarchs government . certainly the sentence cannot but be unjust , where but one mans tale is heard . for all this , the conclusion is , every man must oppose or not oppose the monarch according to his own conscience . thus at the last , every man is brought , by this doctrine of our authors , to be his own judge . and i also appeal to the consciences of all mankind , whether the end of this be not utter confusion , and anarchy . yet after all this , the author saith , this power of every mans judging the illegal acts of the monarch , argues not a superiority of those who judge over him who is judged ; and he gives a profound reason for it : his words are , it is not authoritative and civil , but moral , residing in reasonable creatures , and lawful for them to execute . what our author means by these words , ( not authoritative and civil , but moral ) perhaps i understand not , though i think i do ; yet it serves my turn that he saith , that resistance ought to be made , and every man must oppose or not oppose , according as in conscience he can acquit or condemn the acts of his governour ; for if it enable a man to resist and oppose his governour , without question , 't is authoritative and civil . whereas he adds , that moral judgment is residing in reasonable creatures , and lawful for them to execute ; he seems to imply , that authoritative and civil judgment doth not reside in reasonable creatures , nor can be lawfully executed . such a conclusion fits well with anarchy ; for he that takes away all government , and leaves every man to his own conscience , and so makes him an independent in state , may well teach that authority resides not in reasonable creatures , nor can be lawfully executed . i pass from his absolute and limited monarchy , to his division or partition ( for he allows no division ) of monarchy into simple and mixed , viz. of a monarch , the nobility , and community . where first , observe a doubt of our authors , whether a firm union can be in a mixture of equality ; he rather thinks there must be a priority of order in one of the three , or else there can be no unity . he must know , that priority of order doth not hinder , but that there may be an equality of mixture , if the shares be equal ; for he that hath the first share may have no more than the others : so that if he will have an inequality of mixture , a primity of share will not serve the turn : the first share must be greater or better than the others , or else they will be equal , and then he cannot call it a mixed monarchy , where only a primity of share in the supreme power is in one : but by his own confession he may better call it a mixed aristocracy or mixed democracy , than a mixed monarchy , since he tells us , the houses of parliament sure have two parts of the greatest legislative authority ; and if the king have but a third part , sure their shares are equal . the first step our author makes , is this , the soveraign power must be originally in all three ; next he finds , that if there be an equality of shares in three estates , there can be no ground to denominate a monarch ; and then his mixed monarch might be thought but an empty title : therefore in the third place he resolves us , that to salve all , a power must be sought out wherewith the monarch must be invested , which is not so great as to destroy the mixture , nor so titular as to destroy the monarchy ; and therefore he conceives it may be in these particulars . first , a monarch in a mixed monarchy may be said to be a monarch ( as he conceives ) if he be the head and fountain of the power which governs and executes the established laws ; that is , a man may be a monarch , though he do but give power to others to govern and execute the established laws : thus he brings his monarch one step or peg lower still than he was before : at first he made us believe his monarch should have the supreme power , which is the legislative ; then he falls from that , and tells us , a limited monarch must govern according to law only ; thus he is brought from the legislative to the gubernative or executive power only ; nor doth he stay here , but is taken a hole lower , for now he must not govern , but he must constitute officers to govern by laws ; if chusing officers to govern be governing , then our author will allow his monarch to be a governour , not else : and therefore he that divided supreme power into legislative and gubernative , doth now divide it into legislative , and power of constituting officers for governing by laws ; and this , he saith , is left to the monarch . indeed you have left him a fair portion of power ; but are we sure he may enjoy this ? it seems our author is not confident in this neither , and some others do deny it him : our author speaking of the government of this kingdom , saith , the choice of the officers is intrusted to the judgment of the monarch for ought i know : he is not resolute in the point ; but for ought he knows , and for ought i know , his monarch is but titular , an empty title , certain of no power at all . the power of chusing officers only , is the basest of all powers . aristotle ( as i remember ) saith , the common people are fit for nothing but to chuse officers , and to take accompts : and indeed , in all popular governments the multitude perform this work : and this work in a king puts him below all his subjects , and makes him the only subject in a kingdom , or the only man that cannot govern : there is not the poorest man of the multitude but is capable of some office or other , and by that means may some time or other perhaps govern according to the laws ; only the king can be no officer , but to chuse officers ; his subjects may all govern , but he may not . next , i cannot see how in true sense our author can say , his monarch is the head and fountain of power , since his doctrine is , that in a limited monarchy , the publick society by original constitution confer on one man power : is not then the publick society the head and fountain of power , and not the king ? again , when he tells us of his monarch , that both the other states , as well conjunctim as divisim , be his sworn subjects , and owe obedience to his commands : he doth but flout his poor monarch ; for why are they called his subjects and his commons ? he ( without any complement ) is their subject ; for they , as officers , may govern and command according to law : but he may not , for he must judge by his judges in courts of justice only : that is , he may not judge or govern at all . . as for the second particular , the sole or chief power in capacitating persons for the supreme power . and . as to this third particular , the power of convocating such persons , they are both so far from making a monarch , that they are the only way to make him none , by chusing and calling others to share in the supreme power . . lastly , concerning his authority being the last and greatest in the establishing every act , it makes him no monarch , except he be sole that hath that authority ; neither his primity of share in the supreme power , nor his authority being last , no , nor his having the greatest authority , doth make him a monarch , unless he have that authority alone . besides , how can he shew that in his mixed monarchy the monarchs power is the greatest ? the greatest share that our author allows him in the legislative power , is a negative voice , and the like is allowed to the nobility and commons : and truly , a negative voice is but a base term to express a legislative power ; a negative voice is but a privative power , or indeed , no power at all to do any thing , only a power to hinder an act from being done . wherefore i conclude , not any of his four , nor all of them put into one person , make the state monarchical . this mixed monarchy , just like the limited , ends in confusion and destruction of all government : you shall hear the authors confession , that one inconvenience must necessarily be in all mixed governments , which i shewed to be in limited governments ; there can be no constituted legal authoritative judge of the fundamental controversies arising between the three estates : if such do rise , it is the fatal disease of those governments , for which no salve can be applied . it is a case beyond the possible provision of such a government ; of this question there is no legal judge . the accusing side must make it evident to every mans conscience . — the appeal must be to the community , as if there were no government ; and as by evidence consciences are convinced , they are bound to give their assistance . the wit of man cannot say more for anarchy . thus have i picked out the flowers out of his doctrine about limited monarchy , and presented them with some brief annotations ; it were a tedious work to collect all the learned contradictions , and ambiguous expressions that occur in every page of his platonick monarchy ; the book hath so much of fancy , that it is a better piece of poetry than policy . because many may think , that the main doctrine of limited and mixed monarchy may in it self be most authentical , and grounded upon strong and evident reason , although our author perhaps have failed in some of his expressions , and be liable to exceptions : therefore i will be bold to inquire , whether aristotle could find either reason or example of a limited or mixed monarchy ; and the rather , because i find our author altogether insists upon a rational way of justifying his opinion . no man i think will deny , but that aristotle was sufficiently curious in searching out the several forms of commonwealths and kingdoms ; yet i do not find , that he ever so much as dreamed of either a limited or mixed monarchy . several other sorts of monarchies he reckons up : in the third book of his politicks , he spends three whole chapters together , upon the several kinds of monarchy . first , in his fourteenth chapter he mentions four kinds of monarchy . the laconick or lacedemonian . the barbarick . the aesymnetical . the heroick . the laconick or lacedemonian king ( saith he ) had only supreme power when he was out of the bounds of the lacedemonian territories ; then he had absolute power , his kingdom was like to a perpetual lord general of an army . the barbarick king ( saith aristotle ) had a power very near to tyranny ; yet they were lawful and paternal , because the barbarians are of a more servile nature than the grecians , and the asiaticks than the europeans ; they do willingly , without repining , live under a masterly government ; yet their government is stable and safe , because they are paternal and lawful kingdoms , and their guards are royal and not tyrannical : for kings are guarded by their own subjects , and tyrants are guarded by strangers . the aesymnetical king ( saith aristotle ) in old time in greece , was an elective tyrant , and differed only from the barbarian kings , in that he was elective , and not paternal : these sorts of kings , because they were tyrannical , were masterly ; but because they were over such as voluntarily elected them , they were regal . the heroick were those ( saith aristotle ) which flourished in the heroical times , to whom the people did willingly obey ; and they were paternal and lawful , because these kings did deserve well of the multitude , either by teaching them arts , or by warring for them , or by gathering them together when they were dispersed , or by dividing lands amongst them : these kings had supreme power in war , in sacrifices , in judicature . these four sorts of monarchy hath aristotle thus distinguished , and after sums them up together , and concludes his chapter as if he had forgot himself , and reckons up a fifth kind of monarchy ; which is , saith he , when one alone hath supreme power of all the rest : for as there is a domestical kingdom of one house , so the kingdom of a city , or of one or many nations , is a family . these are all the sorts of monarchy that aristotle hath found out , and he hath strained hard to make them so many : first , for his lacedemonian king , himself confesseth that he was but a kind of military commander in war , and so in effect no more a king than all generals of armies : and yet this no-king of his was not limited by any law , nor mixed with any companions of his government : when he was in the wars out of the confines of lacedaemon , he was , as aristotle stiles him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of full and absolute command , no law , no companion to govern his army but his own will. next , for aristotle's aesymnetical king , it appears , he was out of date in aristotle's time ; for he saith , he was amongst the ancient greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristotle might well have spared the naming him ( if he had not wanted other sorts ) for the honour of his own nation : for he that but now told us the barbarians were of a more servile nature than the grecians , comes here , and tells us , that these old greek kings were elective tyrants . the barbarians did but suffer tyrants in shew , but the old grecians chose tyrants indeed ; which then must we think were the greater slaves , the greeks or the barbarians ? now if these sorts of kings were tyrants , we cannot suppose they were limited either by law , or joyned with companions : indeed aristotle saith , some of these tyrants were limited to certain times and actions , for they had not all their power for term of life , nor could meddle but in certain businesses ; yet during the time they were tyrants , and in the actions whereto they were limited , they had absolute power to do what they list according to their own will , or else they could not have been said to be tyrants . as for aristotle's heroick king , he gives the like note upon him , that he did upon the aesymnet , that he was in old time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the heroick times . the thing that made these heroical kingdoms differ from other sorts of kingdoms , was only the means by which the first kings obtained their kingdoms , and not the manner of government , for in that they were as absolute as other kings were , without either limitation by law , or mixture of companions . lastly , as for aristotle's barbarick sort of kings , since he reckoned all the world barbarians , except the grecians , his barbarick king must extend to all other sorts of kings in the world , besides those of greece , and so may go under aristotle's fifth sort of kings , which in general comprehends all other sorts , and is no special form of monarchy . thus upon a true account it is evident , that the five several sorts of kings mentioned by aristotle , are at the most but different and accidental means of the first obtaining or holding of monarchies , and not real or essential differences of the manner of government , which was always absolute , without either limitation or mixture . i may be thought perhaps to mistake , or wrong aristotle , in questioning his diversities of kings ; but it seems aristotle himself was partly of the same mind ; for in the very next chapter , when he had better considered of the point , he confessed , that to speak the truth , there were almost but two sorts of monarchies worth the considering , that is , his first or laconick sort , and his fifth or last sort , where one alone hath supreme power over all the rest : thus he hath brought his five sorts to two . now for the first of these two , his lacedemonian king , he hath confessed before , that he was no more than a generalissimo of an army , and so upon the matter no king at all : and then there remains only his last sort of kings , where one alone hath the supreme power . and this in substance is the final resolution of aristotle himself : for in his sixteenth chapter , where he delivers his last thoughts touching the kinds of monarchy , he first dischargeth his laconick king from being any sort of monarchy , and then gives us two exact rules about monarchy ; and both these are point blank against limited and mixed monarchy ; therefore i shall propose them to be considered of , as concluding all monarchy to be absolute and arbitrary . . the one rule is , that he that is said to be a king according to law , is no sort of government or kingdom at all : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . the second rule is , that a true king is he that ruled all according to his own will , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this latter frees a monarch from the mixture of partners or sharers in government , as the former rule doth from limitation by laws . thus in brief i have traced aristotle in his crabbed and broken passages , touching diversities of kings ; where he first finds but four sorts , and then he stumbles upon a fifth ; and in the next chapter contents himself only with two sorts of kings , but in the chapter following concludes with one , which is the true perfect monarch , who rules all by his own will : in all this we find nothing for a regulated or mixed monarchy , but against it . moreover , whereas the author of the treatise of monarchy affirms it as a prime principle , that all monarchies ( except that of the jews ) depend upon humane designment , when the consent of a society of men , and a fundamental contract of a nation , by original or radical constitution confers power : he must know , that aristotle searching into the original of government , shews himself in this point a better divine than our author ; and as if he had studied the book of genesis , teacheth , that monarchies fetch their pedigree from the right of fathers , and not from the gift or contract of people ; his words may thus be englished . at the first , cities were governed by kings , and so even to this day are nations also : for such as were under kingly government did come together ; for every house is governed by a king , who is the eldest ; and so also colonies are governed for kindred sake . and immediately before , he tells us , that the first society made of many houses is a village , which naturally seems to be a colony of a house , which some call foster-brethren , or children , and childrens children . so in conclusion we have gained aristotle's judgment in three main and essential points . . a king according to law makes no kind of government . . a king must rule according to his own will. . the original of kings , is from the right of fatherhood . what aristotle's judgment was two thousand years since , is agreeable to the doctrine of the great modern politician bodin : hear him touching limited monarchy : vnto majesty or soveraignty ( saith he ) belongeth an absolute power , not subject to any law — chief power given unto a prince with condition , is not properly soveraignty , or power absolute , except such conditions annexed to the soveraignty , be directly comprehended within the laws of god and nature . — albeit by the sufferance of the king of england , controversies between the king and his people are sometimes determined by the high court of parliament , and sometimes by the lord chief justice of england ; yet all the estates remain in full subjection to the king , who is no ways bound to follow their advice , neither to consent to their requests . — it is certain , that the laws , priviledges , and grants of princes , have no force but during their life , if they be not ratified by the express consent , or by sufferance of the prince following , especially privileges . — much less should a prince be bound unto the laws he maketh himself ; for a man may well receive a law from another man , but impossible it is in nature for to give a law unto himself , no more than it is to command a mans self in a matter depending of his own will. the law saith , nulla obligatio consistere potest , quae à voluntate promittentis statum capit . the soveraign prince may derogate unto the laws that he hath promised and sworn to keep , if the equity thereof be ceased ; and that of himself , without the consent of his subjects . — the majesty of a true soveraign prince is to be known , when the estates of all the people assembled , in all humility present their requests and supplications to their prince , without having power in any thing , to command , determine , or give voice , but that that which it pleaseth the king to like or dislike , to command or bid , is holden for law : wherein they which have written of the duty of magistrates have deceived themselves , in maintaining that the power of the people is greater than the prince ; a thing which causeth oft true subjects to revolt from their obedience to their prince , and ministreth matter of great troubles in commonwealths ; of which their opinion there is neither reason nor ground : for if the king be subject unto the assemblies and decrees of the people , he should neither be king nor soveraign , and the commonwealth neither realm nor monarchy , but a meer aristocracy . — so we see the principal point of soveraign majesty , and absolute power , to consist principally in giving laws unto the subjects in general without their consent . bodin de rep. l. . c. . to confound the state of monarchy with the popular or aristocratical estate , is a thing impossible , and in effect incompatible , and such as cannot be imagined : for soveraignty being of it self indivisible , how can it at one and the same time be divided betwixt one prince , the nobility , and the people in common ? the first mark of soveraign majesty , is to be of power to give laws , and to command over them unto the subjects ; and who should those subjects be that should yield their obedience to the law , if they should have also power to make the laws ? who should he be that could give the law ? being himself constrained to receive it of them , unto whom himself gave it ? so that of necessity we must conclude , that as no one in particular hath the power to make the law in such a state , that then the state must needs be a state popular . — never any commonwealth hath been made of an aristocracy and popular estate , much less of the three estates of a commonweal . — such states wherein the rights of soveraignty are divided , are not rightly to be called commonweals , but rather the corruption of commonweals , as herodotus has most briefly but truly written . — commonweals which change their state , the sovereign right & power of them being divided , find no rest from civil wars and broils , till they again recover some one of the three forms , and the soveraignty be wholly in one of the states or other . where the rights of the soveraignty are divided betwixt the prince & his subjects , in that confusion of state there is still endless stirs and quarrels for the superiority , until that some one , some few , or all together , have got the soveraignty . id. lib. . c. . this judgment of bodin's touching limited and mixed monarchy , is not according to the mind of our author , nor yet of the observator , who useth the strength of his wit to overthrow absolute and arbitrary government in this kingdom ; and yet in the main body of his discourse , le ts fall such truths from his pen , as give a deadly wound to the cause he pleads for , if they be indifferently weighed and considered . i will not pick a line or two here and there to wrest against him , but will present a whole page of his book , or more together , that so we may have an entire prospect upon the observators mind : without society ( saith the observator ) men could not live ; without laws men could not be sociable ; and without authority somewhere to judge according to law , law were vain : it was soon therefore provided , that laws according to the dictate of reason , should be ratified by common consent ; when it afterward appeared , that man was yet subject to unnatural destruction , by the tyranny of entrusted magistrates , a mischief almost as fatal as to be without all magistracy . how to provide a wholesome remedy therefore , was not so easie to be invented : it was not difficult to invent laws for the limiting of supream governours ; but to invent how those laws should be executed , or by whom interpreted , was almost impossible , nam quis custodiet ipsos custodes ? to place a superiour above a supream , was held unnatural ; yet what a lifeless thing would law be without any judge to determine and force it ? if it be agreed upon , that limits should be prefixed to princes and judges to decree according to those limits , yet another inconvenience will presently affront us : for we cannot restrain princes too far , but we shall disable them from some good : long it was ere the world could extricate it self out of all these extremities , or find out an orderly means whereby to avoid the danger of unbounded prerogative on this hand , and of excessive liberty on the other ; and scarce has long experience yet fully satisfied the minds of all men in it . in the infancy of the world , when man was not so artificial and obdurate in cruelty and oppression as now , and policy most rude , most nations did choose rather to subject themselves to the meer discretion of their lords , than rely upon any limits ; and so be ruled by arbitrary edicts , than written statutes . but since tyranny being more exquisite , and policy more perfect , especially where learning and religion flourish , few nations will endure the thraldome which usually accompanies unbounded and unconditionate royalty ; yet long it was ere the bounds and conditions of supream lords was so wisely determined , or quietly conserved as now they are : for at first , when as ephori , tribuni , curatores , &c. were erected to poise against the scale of soveraignty , much blood was shed about them , and states were put into new broils by them , and in some places the remedy proved worse than the disease . in all great distresses , the body of the people were ever constrained to rise , and by force of the major party to put an end to all intestine strifes , and make a redress of all publick grievances : but many times calamities grew to a strange height , before so cumbersome a body could be raised ; and when it was raised , the motions of it were so distracted and irregular , that after much spoil and effusion of blood , sometimes only one tyranny was exchanged for another , till some was invented to regulate the motions of the peoples moliminous body . i think arbitrary rule was most safe for the world : but now , since most countries have found an art and peaceable order for publick assemblies , whereby the people may assume its own power to do it self right , without disturbance to it self or injury to princes ; he is very unjust that will oppose this art or order . that princes may not be now beyond all limits and laws , nor yet be tyed upon those limits by any private parties ; the whole community , in its underived majesty , shall convene to do justice ; and that the convention may not be without intelligence , certain times , and places , and forms , shall be appointed for its reglement ; and that the vastness of its own bulk may not breed confusion , by vertue of election and representation , a few shall act for many , the wise , shall consent for the simple , the vertue of all shall redound to some , and the prudence of some shall redound to all ; and surely as this admirably-composed court , which is now called a parliament , is more regularly and orderly formed , than when it was called mickle synod of wittenagemot , or when this real body of the people did throng together at it : so it is not yet perhaps without some defects , which by art & policy might receive farther amendment : some divisions have sprung up of late between both houses , and some between the king and both houses , by reason of incertainty of jurisdiction ; and some lawyers doubt how far the parliament is able to create new forms and presidents , and has a jurisdiction over it self ; all these doubts would be solemnly solved : but in the first place , the true priviledges of parliament belonging not only to the being and efficacy of it , but to the honour and complement of it , would be clearly declared : for the very naming of priviledges of parliament , as if they were chimera's to the ignorant sort , and utterly unknown unto the learned , hath been entertained with scorn since the beginning of this parliament . in this large passage taken out of the observator which concerns the original of all government , two notable propositions may be principally observed . first , our observator confesseth arbitrary or absolute government to be the first , and the safest government for the world . secondly , he acknowledgeth that the jurisdiction is uncertain , and the priviledges not clearly declared of limited monarchy . these two evident truths delivered by him , he labours mainly to disguise . he seems to insinuate that arbitrary government was but in the infancy of the world , for so he terms it ; but if we enquire of him , how long he will have this infancy of the world to last , he grants it continued above three thousand years , which is an unreasonable time for the world to continue under-age : for the first opposers he doth find of arbitrary power , were the ephori , tribuni , curatores , &c. the ephori were above three thousand years after the creation , and the tribuni were later ; as for his curatores , i know not whom he means , except the master of the court of wards , i cannot english the word curator better . i do not believe that he can shew that any curatores or & caetera's which he mentions were so ancient as the ephori . as for the tribuni , he mistakes much if he thinks they were erected to limit and bound monarchy ; for the state of rome was at the least aristocratical ( as they call it ) if not popular , when tribunes of the people were first hatched . and for the ephori , their power did not limit or regulate monarchy , but quite take it away ; for a lacedemonian king in the judgment of aristotle was no king indeed , but in name only , as generalissimo of an army ; and the best politicians reckon the spartan commonwealth to have been aristocratical , and not monarchical ; and if a limited monarchy cannot be found in lacedemon , i doubt our observator will hardly find it any where else in the whole world ; and in substance he confesseth as much , when he saith , now most countries have found out an art and peaceable order for publick assemblies ; as if it were a thing but new done , and not before ; for so the word now doth import . the observator in confessing the jurisdiction to be incertain , and the priviledges undetermined of that court that should bound and limit monarchy , doth in effect acknowledge there is no such court at all : for every court consists of jurisdictions & priviledges ▪ it is these two that create a court , and are the essentials of it : if the admirably composed court of parliament have some defects which may receive amendment , as he saith , and if those defects be such as cause divisions both between the houses , and between the king and both houses , and these divisions be about so main a matter as jurisdictions and priviledges , and power to create new priviledges , all which are the fundamentals of every court , ( for until they be agreed upon , the act of every court may not only be uncertain , but invalid , and cause of tumults and sedition : ) and if all these doubts and divisions have need to be solemnly solved , as our observator confesseth : then he hath no reason at all to say , that now the conditions of supream lords are wisely determined and quietly conserved , or that now most countries have found out an art , and peaceable order for publick affairs , whereby the people may resume its own power to do it self right without injury unto princes : for how can the underived majesty of the people by assuming its own power , tell how to do her self right , or how to avoid doing injury to the prince , if her jurisdiction be uncertain , and priviledges undetermined ? he tells us now most countries have found an art , and peaceable order for publick assemblies : and to the intent that princes may not be now beyond all limits and laws , the whole community in its underived majesty shall convene to do justice . but he doth not name so much as one country or kingdom that hath found out this art , where the whole community in its underived majesty did ever convene to do justice . i challenge him , or any other for him , to name but one kingdom that hath either now or heretofore found out this art or peaceable order . we do hear a great rumor in this age , of moderated and limited kings ; poland , sweden , and denmark , are talked of for such ; and in these kingdoms , or no where , is such a moderated government , as our observator means , to be found . a little enquiry would be made into the manner of the government of these kingdoms : for these northern people , as bodin observeth , breath after liberty . first for poland , boterus saith , that the government of it is elective altogether , and representeth rather an aristocracie than a kingdom : the nobility , who have great authority in the diets , chusing the king , and limiting his authority , making his soveraignty but a slavish royalty : these diminutions of regality began first by default of king lewis , and jagello , who to gain the succession in the kingdom contrary to the laws , one for his daughter , and the other for his son , departed with many of his royalties and prerogatives , to buy the voices of the nobility . the french author of the book called the estates of the world , doth inform us that the princes authority was more free , not being subject to any laws , and having absolute power , not only of their estates , but also of life and death . since christian religion was received , it began to be moderated , first by holy admonitions of the bishops and clergy , and then by services of the nobility in war : religious princes gave many honours , and many liberties to the clergy and nobility , and quit much of their rights , the which their successors have continued . the superiour dignity is reduced to two degrees , that is , the palatinate and the chastelleine , for that kings in former times did by little and little call these men to publick consultations , notwithstanding that they had absolute power to do all things of themselves , to command , dispose , recompence , and punish , of their own motions : since they have ordained that these dignities should make the body of a senate , the king doth not challenge much right and power over his nobility , nor over their estates , neither hath he any over the clergy . and though the kings authority depends on the nobility for his election , yet in many things it is absolute after he is chosen : he appoints the diets at what time and place he pleaseth ; he chooseth lay-councellers , and nominates the bishops , and whom he will have to be his privy council : he is absolute disposer of the revenues of the crown : he is absolute establisher of the decrees of the diets : it is in his power to advance and reward whom he pleaseth . he is lord immediate of his subjects , but not of his nobility : he is soveraign judge of his nobility in criminal causes . the power of the nobility daily increaseth , for that in respect of the kings election , they neither have law , rule , nor form to do it , neither by writing nor tradition . as the king governs his subjects which are immediately his , with absolute authority ; so the nobility dispose immediately of their vassals , over whom every one hath more than a regal power , so as they intreat them like slaves . there be certain men in poland who are called earthly messengers or nuntio's , they are as it were agents of jurisdictions or circles of the nobility : these have a certain authority , and , as boterus saith , in the time of their diets these men assemble in a place near to the senate-house , where they chuse two marshals , by whom ( but with a tribune-like authority ) they signifie unto the council what their requests are . not long since , their authority and reputation grew so mightily , that they now carry themselves as heads and governours , rather than officers and ministers of the publick decrees of the state : one of the council refused his senators place , to become one of these officers . every palatine , the king requiring it , calls together all the nobility of his palatinate ; where having propounded unto them the matters whereon they are to treat , and their will being known , they chuse four or six out of the company of the earthly messengers ; these deputies meet and make one body , which they call the order of knights . this being of late years the manner and order of the government of poland , it is not possible for the observator to find among them that the whole community in its underived majesty doth ever convene to do justice : nor any election or representation of the community , or that the people assume its own power to do it self right . the earthly messengers , though they may be thought to represent the commons , and of late take much upon them , yet they are elected and chosen by the nobility , as their agents and officers . the community are either vassals to the king , or to the nobility , and enjoy as little freedom or liberty as any nation . but it may be said perhaps , that though the community do not limit the king , yet the nobility do , and so he is a limited monarch . the answer is , that in truth , though the nobility at the chusing of their king do limit his power , and do give him an oath ; yet afterwards they have always a desire to please him , and to second his will ; and this they are forced to do , to avoid discord : for by reason of their great power , they are subject to great dissentions , not only among themselves , but between them and the order of knights , which are the earthly messengers : yea , the provinces are at discord one with another : and as for religion , the diversity of sects in poland breed perpetual jars and hatred among the people , there being as many sects as in amsterdam it self , or any popular government can desire . the danger of sedition is the cause , that though the crown depends on the election of the nobility ; yet they have never rejected the kings successour , or transferred the realm to any other family , but once , when deposing ladislaus for his idleness ( whom yet afterward they restored ) they elected wenceslaus king of bohemia . but if the nobility do agree to hold their king to his conditions , which is , not to conclude any thing but by the advice of his council of nobles , nor to choose any wife without their leaves , then it must be said to be a commonweal , not a royalty ; and the king but only the mouth of the kingdom , or as queen christina complained , that her husband was but the shadow of a soveraign . next , if it be considered how the nobility of poland came to this great power ; it was not by any original contract , or popular convention : for it is said they have neither law , rule , nor form written or unwritten , for the election of their king , they may thank the bishops and clergy : for by their holy admonitions and advice , good and religious princes , to shew their piety , were first brought to give much of their rights and priviledges to their subjects , devout kings were meerly cheated of some of their royalties . what power soever general assemblies of the estates claim or exercise over and above the bare naked act of counselling , they were first beholding to the popish clergy for it : it is they first brought parliaments into request and power : i cannot find in any kingdom , but only where popery hath been , that parliaments have been of reputation : and in the greatest times of superstition they are first mentioned . as for the kingdom of denmark , i read that the senators , who are all chosen out of the nobility , and seldom exceed the number of , with the chief of the realm , do chuse their king. they have always in a manner set the kings eldest son upon the royal throne . the nobility of denmark withstood the coronation of frederick , till he sware not to put any noble-man to death until he were judged of the senate ; and that all noble-men should have power of life and death over their subjects without appeal ; and the king to give no office without consent of the council . there is a chancellour of the realm , before whom they do appeal from all the provinces and islands , and from him to the king himself . i hear of nothing in this kingdom that tends to popularity ; no assembly of the commons , no elections , or representation of them . sweden is governed by a king heretofore elective , but now made hereditary in gustavus time : it is divided into provinces : an appeal lieth from the vicount of every territory to a soveraign judge called a lamen ; from the lamens , to the kings council ; and from this council , to the king himself . now let the observator bethink himself , whether all , or any of these three countries have found out any art at all whereby the people or community may assume its own power : if neither of these kingdoms have , most countries have not , nay none have . the people or community in these three realms are as absolute vassals as any in the world ; the regulating power , if any be , is in the nobility : nor is it such in the nobility as it makes shew for . the election of kings is rather a formality , than any real power : for they dare hardly chuse any but the heir , or one of the blood royal : if they should chuse one among the nobility , it would prove very factious ; if a stranger , odious , neither safe . for the government , though the kings be sworn to raign according to the laws , and are not to do any thing without the consent of their council in publick affairs : yet in regard they have power both to advance and reward whom they please , the nobility and senators do comply with their kings . and boterus concludes of the kings of poland , who seem to be most moderated , that such as is their valour , dexterity , and wisdom , such is their power , authority , and government . also bodin saith , that these three kingdoms are states changeable and uncertain , as the nobility is stronger than the prince , or the prince than the nobility ; and the people are so far from liberty , that he saith , divers particular lords exact not only customs , but tributes also ; which are confirmed and grow stronger , both by long prescription of time , and use of judgments . the end . the power of kings : and in particular , of the king of england . the power of kings : and in particular , of the king of england . to majestie or soveraignty belongeth an absolute power not subject to any law. it behoveth him that is a soveraign , not to be in any sort subject to the command of another ; whose office is to give laws unto his subjects , to abrogate laws unprofitable , and in their stead to establish other ; which he cannot do , that is himself subject to laws , or to others which have command over him : and this is that which the law saith , that the prince is acquitted from the power of the laws . the laws , ordinances , letters-patents , priviledges , and grants of princes , have no force but during their life ; if they be not ratified by the express consent , or at least by sufferance of the prince following , who had knowledge thereof . if the soveraign prince be exempted from the laws of his predecessors , much less shall he be bound unto the laws he maketh himself ; for a man may well receive a law from another man , but impossible it is in nature for to give a law unto himself , no more than it is to command a man's self in a matter depending of his own will : there can be no obligation which taketh state from the meer will of him that promiseth the same ; which is a necessary reason to prove evidently , that a king cannot bind his own hands , albeit that he would : we see also in the end of all laws these words , because it hath so pleased us ; to give us to understand , that the laws of a sovereign prince , although they be grounded upon reason , yet depend upon nothing but his meer and frank good will. but as for the laws of god , all princes and people are unto them subject ; neither is it in their power to impugne them , if they will not be guilty of high treason against god ; under the greatness of whom , all monarchs of the world ought to bow their heads , in all fear and reverence . a question may be , whether a prince be subject to the laws of his countrey that he hath sworn to keep , or not ? if a soveraign prince promise by oath to his subjects to keep the laws , he is bound to keep them ; not for that a prince is bound to keep his laws by himself or by his predecessors , but by the just conventions and promises which he hath made himself ; be it by oath , or without any oath at all , as should a private man be : and for the same causes that a private man may be relieved from his unjust and unreasonable promise , as for that it was so grievous , or for that he was by deceit or fraud circumvented , or induced thereunto by errour , or force , or just fear , or by some great hurt ; even for the same causes the prince may be restored in that which toucheth the diminishing of his majesty : and so our maxime resteth , that the prince is not subject to his laws , nor to the laws of his predecessors , but well to his own just and reasonable conventions . the soveraign prince may derogate from the laws that he hath promised and sworn to keep , if the equity thereof cease , and that of himself , without consent of his subjects ; which his subjects cannot do among themselves , if they be not by the prince relieved . the foreign princes well-advised , will never take oath to keep the laws of their predecessors ; for otherwise they are not sovereigns . notwithstanding all oaths , the prince may derogate from the laws , or frustrate or disannul the same , the reason and equity of them ceasing . there is not any bond for the soveraign prince to keep the laws , more than so far as right and justice requireth . neither is it to be found , that the antient kings of the hebrews took any oaths , no not they which were anointed by samuel , elias , and others . as for general and particular , which concern the right of men in private , they have not used to be otherwise changed , but after general assemblies of the three estates in france ; not for that it is necessary for the kings to rest on their advice , or that he may not do the contrary to that they demand , if natural reason and justice do so require . and in that the greatness and majesty of a true soveraign prince is to be known , when the estates of all the people assembled together in all humility present their requests and supplications to their prince , without having any power in any thing to command , or determine , or to give voice ; but that that which it pleaseth the king to like or dislike , to command or forbid , is holden for law. wherein they which have written of the duty of magistrates , have deceived themselves , in maintaining that the power of the people is greater than the prince ; a thing which oft-times causeth the true subjects to revolt from the obedience which they owe unto their soveraign prince , and ministreth matter of great troubles in commonwealths ; of which their opinion , there is neither reason nor ground . if the king should be subject unto the assemblies and decrees of the people , he should neither be king nor soveraign , and the commonwealth neither realm nor monarchy ; but a meer aristocracy of many lords in power equal , where the greater part commandeth the less ; and whereon the laws are not to be published in the name of him that ruleth , but in the name and authority of the estates ; as in an aristocratical seignory , where he that is chief hath no power , but oweth obeisance to the seignory ; unto whom yet they every one of them feign themselves to owe their faith and obedience : which are all things so absurd , as hard it is to see which is furthest from reason . when charles the eighth , the french king , then but fourteen years old , held a parliament at tours , although the power of the parliament was never before nor after so great , as in those times ; yet relli then the speaker for the people , turning himself to the king , thus beginneth : most high , most mighty , and most christian king , our natural and onely lord ; we poor , humble , and obedient subjects , &c. which are come hither by your command , in all humility , reverence , and subjection , present our selves before you , &c. and have given me in charge from all this noble assembly to declare unto you , the good will and hearty desire they have , with a most fervent resolution to serve , obey , and aid you in all your affairs , commandments , and pleasures . all this speech is nothing else but a declaration of their good will towards the king , and of their humble obedience and loyalty . the like speech was used in the parliament at orleans to charles the th , when he was scarce eleven years old . neither are the parliaments in spain otherwise holden , but that even a greater obedience of all the people is given to the king ; as is to be seen in the acts of the parliament at toledo by king philip , . when he yet was scarce twenty five years old . the answers also of the king of spain unto the requests and humble supplications of his people , are given in these words : we will , or else , we decree or ordain ; yea , the subsidies that the subjects pay unto the king of spain , they call service . in the parliaments of england , which have commonly been holden every third year , the estates seem to have a great liberty , ( as the northern people almost all breathe thereafter ) yet so it is , that in effect they proceed not , but by way of supplications and requests to the king. as in the parliament holden in octob. . when the estates by a common consent had resolved ( as they gave the queen to understand ) not to treat of any thing , until she had first appointed who should succeed her in the crown ; she gave them no other answer , but that they were not to make her grave before she were dead . all whose resolutions were to no purpose without her good liking , neither did she in that any thing that they requested . albeit by the sufferance of the king of england , controversies between the king and his people are sometimes determined by the high court of parliament ; yet all the estates remain in full subjection to the king , who is no way bound to follow their advice , neither to consent to their requests . the estates of england are never otherwise assembled , no more than they are in france or spain , than by parliament-writs and express commandments , proceeding from the king ; which sheweth very well , that the estates have no power of themselves to determine , command , or decree any thing ; seeing they cannot so much as assemble themselves , neither being assembled , depart without express commandment from the king. yet this may seem one special thing , that the laws made by the king of england , at the request of the estates , cannot be again repealed , but by calling a parliament ; though we see henry the eighth to have always used his soveraign power , and with his only word to have disannulled the decrees of parliament . we conclude the majesty of a prince to be nothing altered or diminished by the calling together , or presence of the estates : but to the contrary , his majesty thereby to be much the greater and the more honourable , seeing all his people to acknowledge him for their soveraign . we see the principal point of soveraign majesty and absolute power to consist principally in giving laws unto the subjects without their consent . it behoveth , that the soveraign prince should have the laws in his power , to change and amend them according as occasion shall require . in a monarchy , every one in particular must swear to the observation of the laws , and their allegiance to one soveraign monarch ; who , next unto god , ( of whom he holds his scepter and power ) is bound to no man : for an oath carrieth always with it reverence unto whom , and in whose name it is made , as still given to a superiour ; and therefore the vassal gives such oath unto his lord , but receives none from him again , though they be mutually bound , the one of them to the other . trajan swore to keep the laws , although he under the name of a soveraign prince was exempted ; but never any of the emperours before him so sware : therefore pliny the younger , in a panegyrical oration , speaking of the oath of trajan , gives out , a great novelty , saith he , and never before heard of , he sweareth , by whom we swear . of these two things the one must come to pass , to wit , the prince that swears to keep the laws of his country , must either not have the soveraignty , or else become a perjur'd man , if he should abrogate but one law contrary to his oath ; whereas it is not only profitable that a prince should sometimes abrogate some such laws , but also necessary for him to alter or correct them , as the infinite variety of places , times and persons shall require : or if we shall say , the prince to be still a soveraign , and yet nevertheless with such conditions , that he can make no law without the advice of his councel or people ; he must also be dispensed with by his subjects , for the oath which he hath made for the observation of the laws ; and the subjects again which are obliged to the laws , have also need to be dispensed withal by their prince , for fear they should be perjur'd : so shall it come to pass , that the majesty of the commonweal enclining now to this side , now to that side ; sometimes the prince , sometimes the people bearing sway , shall have no certainty to rest upon ; which are notable absurdities , and altogether incompatible with the majesty of absolute soveraignty , and contrary both to law and reason . and yet we see many men , that think they see more in the matter than others , will maintain it to be most necessary , that princes should be bound by oath , to keep the laws and customs of their countreys : in which doing , they weaken and overthrow all the rights of soveraign majesty , which ought to be most sacred and holy , and confound the soveraignty of one soveraign monarch , with an aristocracy or democracy . publication , or approbation of laws , in the assembly of the estates or parliament , is with us of great importance for the keeping of the laws ; not that the prince cannot of himself make a law , without the consent of the estates or people ( for even all his declarations of war , treaties of peace , valuations of the coin , charters to enable towns to send burgesses to parliament , and his writ of summons to both houses to assemble , are laws , though made without the consent of the estates or people ; ) but it is a courteous part to do it by the good liking of the senate . what if a prince by law forbid to kill or steal , is he not bound to obey his own laws ? i say , that this law is not his , but the law of god , whereunto all princes are more straitly bound than their subjects ; god taketh a stricter account of princes than others , as solomon a king hath said ; whereto agreeth marcus aurelius , saying , the magistrates are judges over private men , princes judge the magistrates , and god the princes . it is not only a law of nature , but also oftentimes repeated among the laws of god , that we should be obedient unto the laws of such princes , as it hath pleased god to set to rule and reign over us ; if their laws be not directly repugnant unto the laws of god , whereunto all princes are as well bound as their subjects : for as the vassal oweth his oath of fidelity unto his lord , towards and against all men , except his soveraign prince : so the subject oweth his obedience to his soveraign prince , towards and against all , the majesty of god excepted , who is the absolute soveraign of all the princes in the world. to confound the state of monarchy , with the popular or aristocratical estate , is a thing impossible , and in effect incompatible , and such as cannot be imagined : for soveraignty being of it self indivisible , how can it at one and the same time be divided betwixt one prince , the nobility , and the people in common ? the first mark of soveraign majesty is , to be of power to give laws , and to command over them unto the subjects : and who should those subjects be that should yield their obedience to the law , if they should have also power to make the laws ? who should he be that could give the law , being he himself constrain'd to receive it of them , unto whom he himself gave it ? so that of necessity we must conclude , that as no one in particular hath the power to make the law in such a state , that there the state must needs be popular . never any commonwealth hath been made of an aristocracy and popular estate , much less of all the three estates of a commonwealth . such states , wherein the right of soveraignty is divided are not rightly to be called commonweals , but rather the corruption of commonweals ; as herodotus hath most briefly but truly written . commonweals which change their state , the soveraign right and power of them being divided , find no rest from civil wars . if the prince be an absolute soveraign , as are the true monarchs of france , of spain , of england , scotland , turkey , muscovy , tartary , persia , aethiopia , india , and almost of all the kingdoms of africk and asia ; where the kings themselves have the soveraignty , without all doubt or question , not divided with their subjects : in this case it is not lawful for any one of the subjects in particular , or all of them in general , to attempt any thing , either by way of fact or of justice , against the honour , life , or dignity of the soveraign , albeit he had committed all the wickedness , impiety , and cruelty that could be spoke . for as to proceed against him by way of justice , the subject hath not such jurisdiction over his soveraign prince , of whom dependeth all power to command , and who may not only revoke all the power of his magistrates , but even in whose presence the power of all magistrates , corporations , estates and communities cease . now if it be not lawful for the subject by the way of justice to proceed against a king , how should it then be lawful to proceed against him by way of fact or force ? for question is not here what men are able to do by strength and force , but what they ought of right to do ; as not whether the subject have power and strength , but whether they have lawful power to condemn their soveraign prince . the subject is not only guilty of treason in the highest degree , who hath slain his soveraign prince , but even he also which hath attempted the same , who hath given counsel or consent thereto ; yea , if he have concealed the same , or but so much as thought it : which fact the laws have in such detestation , as that when a man guilty of any offence or crime , dyeth before he be condemned thereof , he is deemed to have died in whole and perfect estate , except he have conspired against the life and dignity of his soveraign prince . this only thing they have thought to be such , as that for which he may worthily seem to have been now already judged and condemned ; yea , even before he was thereof accused . and albeit the laws inflict no punishment upon the evil thoughts of men , but on those only which by word or deed break out into some enormity ; yet if any man shall so much as conceit a thought for the violating of the person of his soveraign prince , although he have attempted nothing , they have yet judged this same thought worthy of death , notwithstanding what repentance soever he have had thereof . lest any men should think [ kings or princes ] themselves to have been the authors of these laws , so the more straitly to provide for their own safety and honour ; let us see the laws and examples of holy scripture . nabuchodonosor king of assyria , with fire and sword destroyed all the country of palestina , besieged jerusalem , took it , rob'd and razed it down to the ground , burnt the temple , and defiled the sanctuary of god , slew the king , with the greatest part of the people , carrying away the rest into captivity into babylon , caused the image of himself made in gold to be set up in publick place , commanding all men to adore and worship the same , upon pain of being burnt alive , and caused them that refused so to do , to be cast into a burning furnace . and yet for all that , the holy prophets [ baruch . jeremy . ] directing their letters unto their brethren the jews , then in captivity in babylon , will them to pray unto god for the good and happy life of nabuchodonosor and his children , and that they might so long rule and reign over them , as the heavens should endure : yea even god himself doubted not to call nabuchodonosor his servant , saying , that he would make him the most mighty prince of the world ; and yet was there never a more detestable tyrant than he : who not contented to be himself worshipped , but caused his image also to be adored , and that upon pain of being burnt quick . we have another rare example of saul , who possessed with an evil spirit , caused the priests of the lord to be without just cause slain , for that one of them had received david flying from him ; and did what in his power was to kill , or cause to be kill'd , the same david , a most innocent prince , by whom he had got so many victories ; at which time he fell twice himself into david's hands : who blamed of his souldiers for that he would not suffer his so mortal enemy , then in his power , to be slain , being in assured hope to have enjoyed the kingdom after his death ; he detested their counsel , saying , god forbid that i should suffer the person of a king , the lords anointed , to be violated . yea , he himself defended the same king persecuting of him , whenas he commanded the souldiers of his guard , overcome by wine and sleep , to be wakened . and at such time as saul was slain , and that a souldier , thinking to do david a pleasure , presented him with saul's head ; david caused the same souldier to be slain , which had brought him the head , saying , go thou wicked , how durst thou lay thy impure hands upon the lords anointed ? thou shalt surely die therefore . and afterwards , without all dissimulation , mourned himself for the dead king. all which is worth good consideration : for david was by saul prosecuted to death , and yet wanted not power to have revenged himself , being become stronger than the king ; besides , he was the chosen of god , and anointed by samuel to be king , and had married the king's daughter : and yet for all that , he abhorred to take upon him the title of a king , and much more to attempt any thing against the life or honour of saul , or to rebel against him ; but chose rather to banish himself out of the realm , than in any sort to seek the kings destruction . we doubt not but david , a king and a prophet , led by the spirit of god , had always before his eyes the law of god , exod. . . thou shalt not speak evil of thy prince , nor detract the magistrate ; neither is there any thing more common in holy scripture , than the forbidding not only to kill or attempt the life or honour of a prince , but even for the very magistrates , although , saith the scripture , they be wicked and naught . the protestant princes of germany , before they entred into arms against charles the emperour , demanded of martin luther , if it were lawful for them so to do , or not ; who frankly told them , that it was not lawful , whatsoever tyranny or impiety were pretended : yet was he not therein by them believed ; so thereof ensued a deadly and most lamentable war , the end whereof was most miserable ; drawing with it , the ruine of many great and noble houses of germany , with exceeding slaughter of the subjects . the prince , whom you may justly call the father of the country , ought to be to every man dearer and more reverend than any father , as one ordained and sent unto us by god. the subject is never to be suffered to attempt any thing against the prince , how naughty and cruel soever he be : lawful it is , not to obey him in things contrary to the laws of god , to flie and hide our selves from him ; but yet to suffer stripes , yea , and death also , rather than to attempt any thing against his life and honour . o how many tyrants should there be , if it should be lawful for subjects to kill tyrants ? how many good and innocent princes should as tyrants perish by the conspiracy of their subjects against them ? he that should of his subjects but exact subsidies , should be then , as the vulgar people esteem him , a tyrant : he that should rule and command contrary to the good liking of the people , should be a tyrant : he that should keep strong guards and garrisons for the safety of his person , should be a tyrant : he that should put to death traitors and conspirators against his state , should be also counted a tyrant . how should good princes be assured of their lives , if under colour of tyranny they might be slain by their subjects , by whom they ought to be defended ? in a well-ordered state , the soveraign power must remain in one onely , without communicating any part thereof unto the state , ( for in that case it should be a popular government , and no monarchy . ) wise politicians , philosophers , divines , and historiographers , have highly commended a monarchy above all other commonweals . it is not to please the prince , that they hold this opinion ; but for the safety and happiness of the subjects . and contrariwise , when as they shall limit and restrain the soveraign power of a monarch , to subject him to the general estates , or to the council ; the soveraignty hath no firm foundation , but they frame a popular confusion , or a miserable anarchy , which is the plague of all estates and commonweals : the which must be duly considered , not giving credit to their goodly discourses , which perswade subjects , that it is necessary to subject monarchs , and to give their prince a law ; for that is not only the ruine of the monarch , but also of the subjects . it is yet more strange , that many hold opinion , that the prince is subject to his laws , that is to say , subject to his will , whereon the laws which he hath made , depend ; a thing impossible in nature . and under this colour , and ill-digested opinion , they make a mixture and confusion of civil laws , with the laws of nature and of god. a pure absolute monarchy is the furest common-weal , and without comparison , the best of all . wherein many are abused , who maintain that an optimacy is the best kind of government ; for that many commanders have more judgment , wisdom , and counsel , than one alone . for there is a great difference betwixt councel and commandment . the councel of many wise men may be better than of one ; but to resolve , determine , and to command , one will always perform it better than many : he which hath advisedly digested all their opinions , will soon resolve without contention ; the which many cannot easily perform : it is necessary to have a soveraign prince , which may have power to resolve and determine of the opinions of his council . finis . an advertisement to the jury-men of england , touching witches . the late execution of witches at the summer assises in kent , occasioned this brief exercitation , which addresses it self to such as have not deliberately thought upon the great difficulty in discovering , what , or who a witch is . to have nothing but the publick faith of the present age , is none of the best evidence , unless the universality of elder times do concur with these doctrines , which ignorance in the times of darkness brought forth , and credulity in these days of light hath continued . such as shall not be pleased with this tractate , are left to their liberty to consider , whether all those proofs and presumptions numbered up by mr. perkins , for the conviction of a witch , be not all condemned , or confessed by himself to be unsufficient or uncertain . he brings no less than eighteen signs or proofs , whereby a witch may be discovered , which are too many to be all true : his seven first he himself confesseth to be insufficient for conviction of a witch ; his eight next proofs ( which he saith men in place have used ) he acknowledgeth to be false or insufficient . thus of his eighteen proofs , which made a great show , fifteen of them are cast off by himself ; there remains then his sixteenth , which is the confession of a witch ; yet presently he is forced to yield , that a bare confession is not a sufficient proof , and so he cometh to his seventeenth proof , which is , two credible witnesses ; and he here grants , that the league between the devil and the witch is closely made , and the practices of witches be very secret , that hardly a man can be brought , which upon his own knowledge can averr such things . therefore at last , when all other proofs fail , he is forced to fly to his eighteenth proof , and tells us , that yet there is a way to come to the knowledge of a witch , which is , that satan useth all means to discover a witch ; which how it can be well done , except the devil be bound over to give in evidence against the witch , cannot be understood . and as mr. perkins weakens and discredits all his own proofs , so he doth the like for all those of king james , who , as i remember , hath but three arguments for the discovery of a witch . first , the secret mark of a witch , of which mr. perkins saith , it hath no power by gods ordinance . secondly , the discovery by a fellow - witch ; this mr. perkins by no means will allow to be a good proof . thirdly , the swimming of a witch , who is to be flung cross-ways into the water , that is , as wierus interprets it , when the thumb of the right hand is bound to the great toe of the left foot , and the thumb of the left hand to the great toe of the right foot. against this tryal by water , together with a disability in a witch to shed tears , ( which king james mentions ) delrio and mr. perkins both argue ; for it seems they both writ after king james , who put forth his book of daemonologie in his youth , being in scotland , about his age of thirty years . it concerns the people of this nation to be more diligently instructed in the doctrine of witchcraft , than those of foreign countries , because here they are tyed to a stricter or exacter rule in giving their sentence than others are : for all of them must agree in their verdict , which in a case of extreme difficulty is very dangerous ; and it is a sad thing for men to be reduced to that extremity , that they must hazard their consciences or their lives . a difference between an english and hebrew witch . the point in question is briefly this ; whether such a witch as is condemned by the laws and statutes of this land , be one and the same with the witch forbidden by the law of moses . the witch condemned by our statute-law is , jacob. cap. . one that shall use , practise , or exercise any invocation or conjuration of any evil or wicked spirit , or consult , covenant with , entertain or employ , féed or reward any evil or wicked spirit , to or for any intent or purpose ; or take up any dead man , woman , or child , out of his , her , or their grave , or any other place , where the dead body resteth ; or the skin , bone , or other part of any dead person , to be employed or used in any manner of witchcraft , sorcery , charm or enchantment ; or shall use , practise , or exercise any witchcraft , enchantment , charm , or sorcery , whereby any person shall be killed , destroyed , wasted , consumed , pined , or lamed in his or her body , or any part thereof : such offenders duly and lawfully convicted and attainted , shall suffer death . if any person shall take upon him by witchcraft ▪ inchantment , charm or sorcery , to tell or declare in what place any treasure of gold or silver should or might be found or had in the earth , or other secret places , or where goods , or things lost or stoln should be found or become : or to the intent to provoke any person to unlawful love , or whereby any cattle or goods of any person shall be destroyed , wasted , or impaired ; or to destroy or hurt any person , in his , or her body , though the same be not effected , &c. a years imprisonment , and pillory , &c. and the second conviction death . in this statute these points are observable . . that this statute was first framed in eliz. and only the penalties here a little altered , and the last clause concerning provoking of persons to love , and destroying of cattle and goods , &c. is so changed , that i cannot well make sense of it , except it be rectified according to the words of the former statute which stands repealed . . although the statute runs altogether in the disjunctive or , and so makes every single crime capital , yet the judges usually by a favourable interpretation , take the disjunctive or , for the copulative and ; and therefore ordinarily they condemn none for witches , unless they be charged with the murdering of some persons . . this statute presupposeth that every one knows what a conjurer , a witch , an inchanter , a charmer , and sorcerer is , as being to be learned best of divines ; and therefore it hath not described or distinguished between them : and yet the law is very just in requiring a due and lawful conviction . the definition of witchcraft . for the better discovery of the qualities of these crimes , i shall spend some discourse upon the definition of those arts by divines : for both those of the reformed churches , as well as those of the roman , in a manner , agree in their definition of the sin of witchcraft . i shall instance in two late writers , viz. mr. william perkins in his discourse of witchcraft , and in martin delrio , a jesuit of lorrain , in his book of magical disquisitions . our english word witch , is derived from the dutch word wiechelen , or wijchelen , which doth properly signifie whinying or neighing like a horse , and doth also signifie to foretel or prophesie ; and weicheler signifies a soothsayer ; for that the germans , from whom our ancestors the saxons descended , usually and principally did , as tacitus tells us , divine and foretel things to come , by the whinying and neighing of their horses . hinnitu & fremitu are his words . for the definition mr. perkins saith , witchcraft is an art serving for the working of wonders , by the assistance of the devil , so far as god shall permit . delrio defineth it to be an art , which by the power of a contract entred into with the devil , some wonders are wrought which pass the common understanding of men . ars quâ vi pacti cum daemonibus initi mira quaedam communem hominum captum superantia efficiuntur . in these two definitions , some points are worth the noting . . they both agree in the main foundation , which is a contract with the devil , and therefore mr. perkins thought it most necessary , that this main point should be proved ; to which purpose he promiseth to define a witch , by opening the nature of witchcraft , as it is delivered in the old and new testament ; and yet after he confesseth a manifest covenant is not so fully set down in scripture : and out of the new testament he offers no proof at all , though he promised it ; nevertheless , he resolves us that a covenant is a most evident and certain truth , that may not be called in question . for proof of a covenant , he produceth only one text out of the old testament ; neither doth he say , that the text proveth a contract with the devil , but only that it intimateth so much : thus at the first he falls from a proof to an intimation only . the text is , psal . . v. . of which his words are these : howsoever the common translation runneth in other terms , yet the words are properly to be read thus : which heareth not the voice of the mutterer joyning societies cunningly — the main foundation of the charm , societies or confederacies cunningly made , not between man and man , but , as the words import , between the enchanter and the devil , deut. . . answer . though there be neither mention of spirit or devil in this psalm , yet mr. perkins would have us believe that there can be no conjoyning or consociating but with the devil : but mr. ainsworth , as great a rabbi as mr. perkins , finds other interpretations of this text ; and though he mentions fellowship with the devil , yet he puts it in the third and last place , as the newest and latest interpretation : for he teacheth us , that the enchanter had his title both in psal . . and in deut. . either because he associates serpents , making them tame and familiar that they hurt not , or because such persons use to bind and tye bonds , or things about the body , to heal or hurt by sorcery . also he teacheth us , that a charmer doth joyn or speak words of a strange language , and without sense , &c. delrio it seems puts no confidence in this text of mr. perkins , for he doth not cite it to prove a contract ; yet he hath also one text of his own to that purpose , it is esay . . where it is said , we have made a covenant with death , and with hell we are at an agreement ; percussimus foedus cum morte , & cum inferno fecimus pactum . and delrio tells us , that tho. aquinas did apply this text to witches , magis satis probabili interpretatione . answer . if this text be considered , it proves nothing at all : for it doth not charge the proud and drunken ephraimites , of whom it is spoken that they had made an agreement with hell , but it is only a false brag of their own , to justifie their wickedness by a lye : for it is not possible to make a covenant with death , which in it self is nothing but a meer not being ; and whereas it is called an agreement with hell , it may be translated as well , if not better in this place , an agreement with the grave ; and so the interlineary bible hath it ; and tremelius and junius render it , pepigimus foedus cum morte , & cum sepulchro egimus cautum ; which they term a thrasonical hyperbole : and deodatus his italian bible hath , habbiamo fatto lega col sepolcro ; so likewise the spanish bible translates it , concierto tenemos hecho con la muerte , è con la sepultura hazimos acuerdo . it may be wondered , that neither mr. perkins nor the jesuit have any other or better texts to prove this contract between the witch and the devil . but the truth is , it is very little that either of them say of this great point , but pass it over perfunctorily . perhaps it may be thought that king james hath said , or brought more and better proofs in this point ; but i do not find that he doth meddle with it at all , but takes it for granted , that if there be witches , there must needs be a covenant , and so leaves it without further proof . a second note is , that the agreement between the witch and the devil , they call a covenant , and yet neither of the parties are any way bound to perform their part ; and the devil , without doubt , notwithstanding all his craft , hath far the worst part of the bargain . the bargain runs thus in mr. perkins : the witch as a slave binds himself by vow to believe in the devil , and to give him either body , or soul , or both , under his hand-writing , or some part of his blood. the devil promiseth to be ready at his vassals command to appear in the likeness of any creature , to consult , and to aid him for the procuring of pleasure , honour , wealth , or preferment ; to go for him , to carry him any whither , and to do any command . whereby we see the devil is not to have benefit of his bargain till the death of the witch ; in the mean time he is to appear always at the witches command , to go for him , to carry him any whither , and to do any command : which argues the devil to be the witches slave , and not the witch the devils . though it be true which delrio affirmeth , that the devil is at liberty to perform or break his compact , for that no man can compel him to keep his promise ; yet on the other side , it is as possible for the witch to frustrate the devils contract , if he or she have so much grace as to repent ; the which there may be good cause to do , if the devil be found not to perform his promise . besides , a witch may many times require that to be done by the devil , which god permits not the devil to do ; thus against his will the devil may lose his credit , and give occasion of repentance , though he endeavour to the utmost of his power to bring to pass whatsoever he hath promised ; and so fail of the benefit of his bargain , though he have the hand-writing , or some part of the blood of the witch for his security , or the solemnity before witnesses , as delrio imagineth . i am certain they will not say , that witchcraft is like the sin against the holy ghost , unpardonable : for mr. perkins confesseth the contrary , and delrio denies it not ; for he allows the sacrament of the eucharist to be administred to a condemned vvitch , with this limitation , that there may be about four hours space between the communion and the execution , in which time it may be probably thought , that the sacramental species ( as they call it ) may be consumed . . delrio in his second book , and fourth question , gives this rule , which he saith is common to all contracts with the devil , that first they must deny the faith , and christianism , and obedience to god , and reject the patronage of the virgin mary , and revile her . to the same purpose mr. perkins affirms , that witches renounce god and their baptism . but if this be common to all contracts with the devil , it will follow , that none can be vvitches but such as have first been christians , nay and roman catholicks , if delrio say true ; for who else can renounce the patronage of the virgin mary ? and what shall be said then of all those idolatrous nations of lapland , finland , and of divers parts of africa , and many other heathenish nations , which our travellers report to be full of vvitches ? and indeed , what need or benefit can the devil gain by contracting with those idolaters , who are surer his own , than any covenant can make them ? . vvhereas it is said , that witchcraft is an art working wonders , it must be understood , that the art must be the vvitches art , and not the devils , otherwise it is no witchcraft , but devils-craft . it is confessed on all hands , that the witch doth not work the wonder , but the devil only . it is a rare art for a witch by her art to be able to do nothing her self , but to command another to practise the art. in other arts , mr. perkins confesseth , that the arts master is able by himself to practise his art , and to do things belonging thereunto , without the help of another ; but in this it is otherwise — the power of effecting strange works doth not flow from the skill of the witch , but is derived wholly from satan . to the same purpose he saith , that the means of working wonders are charms used as a watch-word to the devil to cause him to work wonders : so that the devil is the worker of the wonder , and the witch but the counsellour , perswader , or commander of it , and only accessory before the fact , and the devil only principal . now the difficulty will be , how the accessory can be duly and lawfully convicted and attainted according as our statute requires , unless the devil , who is the principal , be first convicted , or at least outlawed ; which cannot be , because the devil can never be lawfully summoned according to the rules of our common law. for further proof that the devil is the principal in all such wonders , i shall shew it by the testimony of king james , in a case of murder , which is the most capital crime our laws look upon . first , he tells us , that the devil teaches witches how to make pictures of wax and clay , that by the roasting thereof , the persons that they bear the name of , may be continually melted , or dried away by continual sickness — not that any of these means which he teacheth them ( except poisons , which are composed of things natural ) can of themselves help any thing to these turns they are imployed in . secondly , king james affirms , that witches can bewitch , and take the life of men or women by roasting of the pictures , which is very possible to their master to perform : for although that instrument of wax have no vertue in the turn doing , yet may he not very well , by that same measure that his conjured slave melts that wax at the fire , may he not , i say , at these same times , subtilly as a spirit , so weaken and scatter the spirits of life of the patient , as may make him on the one part for faintness to sweat out the humours of his body ; and on the other part , for the not concurring of these spirits which cause his digestion , so debilitate his stomach , that his humour radical continually sweating out on the one part , and no new good suck being put in the place thereof for lack of digestion on the other , he at last shall vanish away even as his picture will do at the fire ? here we see the picture of wax , roasted by the witch , hath no virtue in the murdering , but the devil only . it is necessary in the first place that it be duly proved , that the party murdered be murdered by the devil : for it is a shame to bely the devil ; and it is not possible to be proved , if it be subtilly done as a spirit . . our definers of witchcraft dispute much , whether the devil can work a miracle : they resolve he can do a wonder , but not a miracle ; mirum , but not miraculum . a miracle , saith mr. perkins , is that which is above or against nature simply ; a wonder is that which proceeds not from the ordinary course of nature . delrio will have a miracle to be praeter , or supra naturae creatae vires : both seem to agree in this , that he had need be an admirable or profound philosopher , that can distinguish between a wonder and a miracle ; it would pose aristotle himself , to tell us every thing that can be done by the power of nature , and what things cannot ; for there be daily many things found out , and daily more may be , which our forefathers never knew to be possible in nature . those that were converted by the miracles of our saviour , never stayed to inquire of their philosophers what the power of nature was ; it was sufficient to them , when they saw things done , the like whereof they had neither seen nor heard of , to believe them to be miracles . . it is commonly believed and affirmed by mr. perkins , that the cause which moves the devil to bargain with a witch , is a desire to obtain thereby the soul and body of the witch . but i cannot see how this can agree with another doctrine of his , where he saith : the precepts of witchcraft are not delivered indifferently to every man , but to his own subjects the wicked ; and not to them all , but to special and tryed ones , whom he most betrusteth with his secrets , as being the fittest to serve his turn , both in respect of their willingness to learn and practise , as also for their ability to become instruments of the mischief he intendeth to others . all this argues the end of the devils rules of witchcraft is not to gain novices for new subjects , but to make use of old ones to serve his turn . . the last clause of mr. perkins definition is , that witchcraft doth work wonders so far as god shall permit . i should here desire to have known whether mr. perkins had thought that god doth permit farther power to the devil upon his contracting with the witch , than he had before the contract : for if the devil had the same permission before the contract , then he doth no more mischief upon the contract , then he would have gladly done before , seeing , as mr. perkins saith , the devils malice towards all men is of so high a degree , that he cannot endure they should enjoy the world , or the benefits of this life ( if it were possible ) so much as one hour . but yet afterwards i find mr. perkins is more favourable to the devil , where he writes , that if the devil were not stirred up and provoked by the witch , he would never do so much hurt as he doth . of the discerning and discovery of a witch . a magistrate , saith mr. perkins , may not take upon him to examine whom and how he willeth of any crime , nor to proceed upon slight causes , or to shew his authority , or upon sinister respects , or to revenge his malice , or to bring parties into danger and suspicion ; but he must proceed upon special presumptions . he calls those presumptions , which do at least probably and conjecturally note one to be a witch , and are certain signs whereby the witch may be discovered . i cannot but wonder , that mr. perkins should say , that presumptions do at least probably and conjecturally note , and are certain signs to discover a witch ; when he confesseth , that though presumptions give occasion to examine , yet they are no sufficient causes of conviction : and though presumptions be never so strong , yet they are not proofs sufficient for conviction , but only for examination . therefore no credit is to be given to those presumptions he reckons up . . for common same , it falls out many times , saith he , that the innocent may be suspected , and some of the better sort notoriously defamed . . the testimony of a fellow witch , he confesseth , doth not probably note one to be a witch . the like may be said of his third and fourth presumption , if after cursing , or quarrelling , or threatning , there follow present mischief . and the fifth presumption is more frivolous , which is , if the party be the son or daughter , or servant , or friend , near neighbour , or old companion of a witch . the sixth presumption mr. perkins dares not , or is loth to own , but saith , some add , if the party suspected have the devils mark ; and yet he resolves , if such a mark be descried , whereof no evident reason in nature can be given , the magistrate may cause such to be examined , or take the matter into his own hands , that the truth may appear ; but he doth not teach how the truth may be made to appear . the last presumption he names , is , if the party examined be unconstant , or contrary to himself ; here he confesseth , a good man may be fearful in a good cause , sometimes by nature , sometimes in regard of the presence of the judge , or the greatness of the audience ; some may be suddenly taken , and others want that liberty of speech which other men have . touching examination , mr. perkins names two kinds of proceedings , either by simple question , or by torture : torture , when besides the enquiry by words , the magistrate useth the rack , or some other violent means to urge confession ; this he saith , may be lawfully used , howbeit not in every case , but only upon strong and great presumptions , and when the party is obstinate . here it may be noted , that it is not lawful for any person , but the judge only , to allow torture : suspicious neighbours may not , of their own heads , use either threats , terrors , or tortures . i know not any one of those presumptions before-cited , to be sufficient to warrant a magistrate to use torture ; or whether when the party constantly denies the fact , it must be counted obstinacy . in case of treason sometimes , when the main fact hath been either confessed , or by some infallible proofs manifested , the magistrate , for a farther discovery of some circumstance of the time , the place , and the persons , or the like , have made use of the rack : and yet that kind of torture had not been of ancient usage in this kingdom ; for if my memory fail not , i have read , that the rack hath been called the duke of exeters daughter , and was first used about hen. . days . from presumptions , mr. perkins proceeds to proofs of a witch ; and here he hath a neat distinction of proofs , less sufficient , or more sufficient ; by less sufficient he meaneth insufficient , but gives them this mild and strange phrase of less sufficient , that it may not displease such friends as ( i conceive ) allow those less sufficient proofs for sufficient , though he reckons them for no better than witchcraft . those unsufficient sufficient proofs are weaker and worse than his presumptions , which he confesseth are no proofs at all ; yet we must reckon them up . his first less sufficient proof is , the antient trial by taking red hot irons , or putting the hand in hot scalding water ; this , he saith , hath been condemned for diabolical and wicked , as in truth it is : for an innocent man may thereby be condemned , and a rank witch scape unpunished . a second insufficient proof is , scratching of the suspected party , and the present recovery thereupon . a third is , the burning the thing bewitched , as a hog , an ox , or other creature , it is imagined a forcible means to cause the witch to discover her self . a fourth , is the burning the thatch of the suspected parties house . the fifth less sufficient proof is , the binding of the party hand and foot , and casting cross-ways into the water ; if she sinks , she is counted innocent ; if she float on the water and sink not , she is taken for a witch , convicted , and punished . the germans used this tryal by cold water ; and it was imagined , that the devil being most light , as participating more of air than of water , would hold them up above the water , either by putting himself under the witch , and lifting her up , as it were with his back , or by uniting himself , and possessing her whole body . all these less sufficient proofs , saith mr. perkins , are so far from being sufficient , that some of them , if not all , are after a sort practices of witchcraft , having no power by gods ordinance . hereby he condemns point-blank king james's judgment , as favouring of witchcraft , in allowing of the tryal of a vvitch by swimming as a principal proof . and as i take it , he condemns himself also , except he can find any ordinance of god , that the having of an incurable and insensible mark or sore , shall be a presumption , or certain sign of a witch . a sixth less sufficient proof , is the testimony of a wizard , witch , or cunning man , who is gone or sent unto , and informs that he can shew in a glass the face of the witch . this accusation of a witch by another witch , mr. perkins denies to be sufficient ; and he puts this case : if the devil appear to a grand jury , in the likeness of some known man , and offer to take his oath that the person in question is a witch , should the enquest receive his oath or accusation to condemn the party ? he answers , surely no ; and yet that is as much as the testimony of another witch , who only by the help of the devil revealeth the witch : if this should be taken for a sufficient proof , the devil would not leave one good man alive in the world . this discrediting of the testimony of a witch , takes away the other ( for he hath but two ) of king james's main proofs for the discovery of a witch , for he saith , who but witches can be provers , and so witnesses of the doings of witches ? and to the same purpose mr. perkins himself confesseth , that the precepts of witchcraft are not delivered , but to the devils own subjects , the wicked . a seventh less sufficient proof is , when a man in open court affirms , such a one fell out with me , and cursed me , threatning i should smart for it in my person or goods ; upon these threats , such evils and losses presently befel me ; this is no sure ground for conviction , saith mr. perkins , for it pleaseth god many times to lay his hands upon mens persons and goods , without the procurement of witches ; and yet saith mr. perkins , experience shews , that ignorant people will make strong proofs of such presumptions , whereupon sometimes jurors do give their verdict against parties innocent . the last less sufficient proof is , if a man being sick , upon suspicion will take it on his death , that such a one hath bewitched him , it is of no moment , saith mr. perkins ; it is but the suspicion of one man for himself , and is of no more force than another mans word against him . all these proofs , saith mr. perkins , which men in place have ordinarily used , be either false or insufficient signs . at the last mr. perkins comes to his more sufficient proofs , which are in all but two . the confession of the witch , or the proof of two witnesses . against the confession of a witch , mr. perkins confesseth , it is objected , that one may confess against himself an untruth , being urged by force or threatning , or by desire upon some grief to be out of the world ; or at least being in trouble , and perswaded it is the best course to save their lives and obtain their liberty , they may upon simplicity be induced to confess that they never did , even against themselves . the truth of this allegation mr. perkins doth not deny , but grants it , in that his answer is , that he doth not say a bare confession is sufficient , but a confession after due examination taken upon pregnant presumptions . but if a bare confession be not a sufficient proof , a pregnant presumption can never make it such ; or if it could , then it would not be a sufficient proof . for the farther weakning of the confession of a suspected witch , we may remember what mr. perkins hath formerly answered , when it was alledged , that upon a melancholy humour , many confess of themselves things false and impossible , that they are carried through the air in a moment , that they pass through key-holes and clefts of doors ; that they be sometimes turn'd into cats , hares , and other creatures , and such like ; all which are meer fables , and things impossible . here mr. perkins answers , that when witches begin to make a league , they are sober and sound in understanding ; but after they be once in the league , their reason & understanding may be depraved , memory weakned , and all the powers of their soul blemished ; they are deluded , and so intoxicated , that they will run into a thousand of phantastical imaginations , holding themselves to be transformed into the shapes of other creatures , to be transported in the air , to do many strange things which in truth they do not . now mr. perkins will confess , that the examination and confession of a suspected witch , is always after such time as her covenant is made ; when she is by his confession deluded , and not fit to give testimony against her self . his second more sufficient proof ( he saith , if the party will not confess , as commonly it falleth out ) is two witnesses avouching upon their own knowledge , either that the party accused hath made league with the devil , or hath done some known practices of witchcraft , or hath invocated the devil , or desired his help . but if every man that hath invocated the devil , or desired his help , must have formerly made a league with him , then whole nations are every man of them witches ; which i think none will say . as for the league , and proof of witchcraft , mr. perkins confesseth , some may say , if these be the only strong proofs for the conviction of a witch , it will be then impossible to put any one to death ; because the league with satan is closely made , and the practices of witchcraft are also very secret , and hardly can a man be brought , which upon his own knowledge can aver such things . to this mr. perkins answer is a confession : that howsoever the ground and practice be secret , and be to many unknown , yet there is a way to come to the knowledge thereof . — satan endeavoureth the discovery , and useth all means to disclose witches . this means he speaks of should be in the power of the judge , or else it is no help for the discovery of a witch , but only when the devil pleaseth , i do not find he proves that it is usual with satan to endeavour any such discovery ; neither do i see how it is practicable by the devil : for either he must do it by his own relation or report ; which as it cannot be proved he ever did , so it is vain , and to no purpose if he do it ; for mr. perkins hath discredited the testimony of the devil , as invalid , and of no force for conviction : or else the devil must discover it by some second means ; and if there had been any such second means usual , mr. perkins would have taught us what they are , and not have left us only to his two more sufficient proofs , which he confesseth are not infallible . king james tells us , that the devils first discovering of himself for the gaining of a witch , is either upon their walking solitarily in the fields , or else lying pausing in their bed , but always without the company of any other ; and at the making of circles and conjurations , none of that craft will permit any others to behold ; when the devil and his subjects are thus close and secret in their actions , it cannot be imagined that he will use all means to discover his most special and trustiest subjects : and though mr. perkins tells us , that by nature of the precontract , the devil is cock-sure of his instruments ; yet within a few lines he changeth his note , and saith , though he have good hope of them , yet he is not certain of their continuance , because some by the mercy of god have been reclaimed and freed from his covenant . besides , he confesseth , the devil suffereth some to live long undisclosed , that they may exercise the greater measure of his malice in the world . it remains , that if the two true proofs of mr. perkins , which are the witches confession , or sufficient witnesses , fail , we have not warrant , as he saith , in the word , to put such an one to death . i conclude this point in the words of mr. perkins ; i advise all jurors , that as they be diligent in the zeal of gods glory , so they would be careful what they do , and not to condemn any party suspected upon bare presumptions , without sound and sufficient proofs , that they be not guilty through their own rashness , of shedding innocent blood . of the hebrew witch . in deut. . the witch is named with divers other sorts of such as used the like unlawful arts ; as the diviner , the observer of times , an inchanter , a charmer , a consulter with a familiar spirit , a wisard , or a necromancer . the text addeth , all that do these things are an abomination to the lord , and because of these abominations , the lord thy god doth drive them [ the nations ] out from before thee . if we desire to know what those abominations of the nations were , we are told in general in the . verse of the same chapter : these nations hearkened unto observers of times , and unto diviners . there is no other crime in this chapter laid to the charge of all , or any of these practisers of such unlawful arts , but of lying prophecies ; and therefore the text addeth , the lord thy god will raise up unto thee a prophet from the midst of thee , of thy brethren , like unto me , unto him shall ye hearken , and not to the diviners , wisards , charmers , &c. setting aside the case of job ( wherein god gave a special and extraordinary commission ) i do not find in scripture that the devil , or witch , or any other , had power ordinarily permitted them , either to kill or hurt any man , or to meddle with the goods of any : for though , for the trial of the hearts of men , god doth permit the devil ordinarily to tempt them ; yet he hath no commission to destroy the lives or goods of men ; it is little less than blasphemy to say any such thing of the admirable providence of god , whereby he preserves all his creatures . it was crime sufficient for all those practisers of unlawful arts , to delude the people with false and lying prophecies , thereby to make them forget to depend upon god , and to have their souls turn after such as have familiar spirits , and after wisards , to go a whoring after them , as the lord saith , levit. . . this spiritual whoredom is flat idolatry , in the common phrase of the old testament ; and those that be enticers to it , thereby endeavour to destroy the souls of the people , and are by many degrees more worthy of death , than those that only destroy the bodies or goods of men . if there were a law that every one should be put to death , or punished , that should advisedly endeavour to perswade men that they are skilful in those forbidden arts , or in foretelling of things to come , or that they have contracted with the devil , and can thereby murther or destroy mens goods ; i should never deny such a law to be most consonant and agreeing with the law of moses . but because i may be thought by some a favourer of these forbidden arts , through want of understanding the scripture about the quality of them ; i have made choice of a man who is no friend to witches , and whose learning in this point will not be denied . in his own words i shall set down , what either out of the hebrew names of those prohibited arts , or out of the exposition of the jewish doctors can be gathered for the understanding of them . . a diviner , in hebrew , a foreseer , or presager , a foreteller of things to come , as doth a prophet — the hebrews take a diviner to be one that doth things whereby he may foretel things to come , and say , such a thing shall be , or not be , or say , it is good to do such a thing — the means of divining ; some doing it with sand , some with stones , some by lying down on the ground , some with iron , some with a staff — he that asked of a diviner , is chastised with stripes . . an observer of times , or soothsayer , an observer of the clouds , a planetary , or an observer of the flying of fowls , an augur . as the diviners were carried much by inward and spiritual motions , so these by outward observations in the creatures . the hebrews say , they were such as did set times , for the doing of things , saying , such a day is good , and such a day is naught . . an observer of fortunes , one that curiously searcheth signs of good or evil luck , which are learned by experience : the hebrew is , to find out by experience ; whereupon the word here used is one that too curiously observeth , and abuseth things that do fall out , as lucky or unlucky , the hebrews describe it thus , as if one should say , because the morsel of bread is fallen out of my mouth , or my staff out of my hand , i will not go to such a place : because a fox passed by on my right hand , i will not go out of my house this day . our new translation renders this word an inchanter . . a witch , a sorcerer , such as bewitch the senses or minds of men , by changing the forms of things to another hew . the hebrew word for a witch properly signifies a jugler , and is derived from a word which signifies changing or turning ; and moses teacheth , exod. . that witches wrought by enchantments , that is , by secret sleights , juglings , close conveyance , or of glistering like the flame of fire , or a sword , wherewith mens eyes were dazled . . a charmer , or one that conjureth conjurations ; the hebrew signifies conjoyning or consociating — the charmer is said to be he , that speaketh words of a strange language , and without sense ; that if one say so or so unto a serpent , it cannot hurt him ; he that whispereth over a wound , or that readeth over an infant that it may not be frighted , or layeth the bible upon a child that it may sleep . . a wisard or cunning man , in hebrew named of his knowledge or cunning — the hebrews describe him thus , that he put in his mouth a bone of a bird , and burned incense , and did other things until he fell down with shame , and spake with his mouth things that were to come to pass . . a necromancer , one that seeketh unto the dead : of him they say , he made himself hungry , and went and lodged among the graves , that the dead might come unto him in a dream , and make known unto him that which he asked of him ; and others there were that clad themselves with cloaths for that purpose , and spake certain words , and burned incense , and slept by themselves ; that such a dead person might come and talk with them in a dream . . lastly , the consulter with familiar spirits , in hebrew , a consulter with ob , applied here to magicians , who possessed with an evil spirit , spake with a hollow voice as out of a bottle . — the hebrews explain it thus , that he which had a familiar spirit stood and burned incense , and held a rod of mirtle-tree in his hand , and waved it , and spake certain words in secret , until he that enquired did hear one speak unto him , and answer him touching that he enquired , with words from under the earth , with a very low voice , &c. likewise , one took a dead mans skull and burnt incense thereto , and inchanted thereby till he heard a very low voice , &c. this text in our english translation being expounded a familiar spirit , and seconded by the history of the woman of endor , may seem a strong evidence that the devil covenanted with witches : but if all be granted that can be desired , that this familiar spirit signifies a devil , yet it comes not home to prove the main point ; for it is no proof that the familiar spirit enter'd upon covenant , or had or could give power to others to kill the persons , or destroy the goods of others . king james confesseth , the devil can make some to be possessed , and so become very daemoniaques ; and that she who had the spirit of python in acts . whereby she conquested such gain to her master ; that spirit was not of her own raising or commanding , as she pleased to appoint , but spake by her tongue as well privately as publickly . we do not find the pythonesse condemned or reproved , but the unclean spirit commanded in the name of jesus christ to come out of her . the child which was too young to make a covenant with the devil , was possessed with a dumb and deaf spirit , and the devil charged to come out , and enter no more into him , mark . a daughter of abraham ( that is , of the faith of abraham ) was troubled with a spirit of infirmity eighteen years , and bowed together that she could not lift her self up , luke . , . it is observable , that in deut. . where all the unlawful arts are reckoned up , and most fully prohibited , the crime of them is charged upon the practisers of those arts ; but the crime of having a familiar spirit is not there condemned , but the consulter of a familiar spirit ; so in levit. . . the prohibition is , regard not them that have familiar spirits ; and so in levit. . . the soul that turneth after such as have familiar spirits ; so that it was not the having , but the consulting , was condemned . if we draw nearer to the words of the text , it will be found , that these words , a consulter with a familiar spirit , are no other than a consulter with ob ; where the question will be what ob signifieth . expositors agree , that originally ob signifieth a bottle , and they say is applyed here to one possessed with an evil spirit , and speaketh with a hollow voice as out of a bottle : but for this i find no proof they bring out of scripture , that saith , or expoundeth that ob signifieth one possessed with a familiar spirit in the belly ; the only proof is , that the greek interpreters of the bible translate it engastromuthi , which is , speaking in the belly ; and the word anciently , and long before the time of the septuagint translators , was properly used for one that had the cunning or slight to shut his mouth , and seem to speak with his belly ; which that it can be done without the help of a familiar spirit , experience of this age sheweth in an irishman . we do not find it said , that the woman of endor did foretel any thing to saul , by the hollow voice of a familiar spirit in her belly ; neither did saul require , nor the woman promise so to answer him ; but he required , bring me him up whom i shall name unto thee , and she undertook to do it ; which argues a desire in saul to consult with the dead , which is called necromancy , or consulting with the dead . but it hath been said , she raised the devil in samuel's likeness , yet there is no such thing said in the text ; when the woman went about her work , the first thing noted is , that when she saw samuel , she cryed out with a loud voice : an argument she was frighted with seeing something she did not expect to see : it is not said , that when she knew saul , but when she saw samuel , she cried out with a loud voice ; when she knew saul , she had no reason to be afraid , but rather comforted , for that she had his oath for her security . it may well be , that if either she had a familiar spirit , or the art of hollow speaking , her intention was to deceive saul , and by her secret voice to have made him believe , that samuel in another room had answered him ; for it appears that saul was not in the place where she made a shew of raising samuel : for when she cried out with a loud voice , saul comforted her , and bid her not be afraid , and asked her what she saw ? and what form is he of ? which questions need not have been , if saul had been in the chamber with the witch . king james confesseth , that saul was in another chamber at the conjuration ; and it is likely the woman had told saul she had seen some fearful sight , which made him ask her what she saw ? and her answer was , she saw gods ascending out of the earth ; and it may be understood , that angels waited upon samuel , who was raised by god , and not any puppets or devils that she conjured up ; otherwise , the words may be translated as deodat in the margent of his italian bible hath it , she saw a man of majesty or divine authority ascend , un ' huomo di majesta è d' authorita divina , which well answers the question , of what form is he of ? which is in the singular , not in the plural number . we find it said in esay . . thou shalt be brought down , and shalt speak out of the ground , and thy speech shall be low out of the dust , and thy voice shall be as one that hath a familiar spirit out of the ground , and thy speech shall whisper out of the earth ; which argues , the voice of ob was out of the earth , rather than out of the belly ; and so the hebrew exposition , which i cited before , affirms . some learned have been of opinion , that a natural reason may be given , why in some places certain exhalations out of the earth may give to some a prophetical spirit . add hereunto , that some of the heathen oracles were said to speak out of the earth : and among those five sorts of necromancy , mentioned by doctor reynolds , in his . lecture of his censure of the apocryphals , not any of them is said to have any spirit in their belly . the romanists , who are all great affirmers of the power of witches , agree , that the soul of samuel was sent by god to the woman of endor : to this not only delrio , but bellarmine before him agrees . that true samuel did appear as sent by god , as he sent elias to ochosias king of israel , who being sick sent to consult with beelzebub the god of echron , may appear , for that samuel is so true and certain in his prediction to saul ; which no witch , no devil could ever have told : for though the wisdom and experience of the devil do enable him to conjecture probably of many events , yet positively to say , to morrow thou and thy sons shall dye , is more than naturally the devil could know . mr. perkins confesseth the devil could not foretel the exact time of saul's death ; and therefore he answers , that god revealed to the devil as his instrument saul's overthrow , by which means , and no other , the devil was enabled to foretel the death of saul . here mr. perkins proves not that satan was appointed by god to work saul's overthrow , or that it was made known to him when it should be done . as the rest of the speech of samuel is true , so these words of his , why hast thou disquieted me to bring me up ? may be also true ; which cannot be , if it be spoken by the devil ; or why should the devil tell truths in all other things else , and lye only in this , i know no reason . doctor reynolds presseth these words against the appearing of samuel , thus : if samuel had said them , he had lied ; but samuel could not lie , for samuel could not be disquieted , nor raised by saul . it is true , god only raised samuel effectually , but occasionally saul might raise him . but , saith doctor reynolds , though saul was the occasion , yet samuel could not truly say that saul had disquieted him ; for blessed are they that dye in the lord , saith the spirit , because they rest from their labours ; and samuel was no more to be disquieted ( if he were sent by god ) than moses and elias were when they appeared to shew the glory of christ , mat. . answer . it did not displease samuel to be employed in the office of an angel , but he obeyed god gladly ; yet since the occasion of his appearing displeased god , it might for that cause displease also samuel . besides , we need not understand the disquieting of samuel's mind , but of his body , by not suffering it to rest in peace after death , according to the common and usual condition of mankind : this sense the original will well bear . again , it cannot be believed that the devil would ever have preached so divine and excellent a sermon to saul , which was able to have converted , and brought him to repentance ; this was not the way for the devil to bring either saul or the woman to renounce god. lastly , the text doth not say that the woman raised samuel ; yet it calls him samuel , and saith that saul perceived or understood that it was samuel . mr. perkins and many others esteem balaam to have been a witch or conjurer , but i find no such thing in the text ; when he was required to curse the people of israel , his answer was , i will bring you word as the lord shall speak unto me , numb . . . and god came unto balaam in v. . and in v. . balaam saith , the lord refuseth to give me leave ; and when balak sent a second time , his answer was , if balak would give me his house full of silver and gold , i cannot go beyond the word of the lord my god , to do less or more . in v. . god cometh to balaam , and said , if the men come to call thee , go ; but yet the words which i shall say unto thee , that shalt thou do . and when balaam came before balak , he said , v. . lo i am come unto thee , have i now any power at all to say any thing ? the word which god putteth into my mouth , that shall i speak : and in the . chap. v. . balaam saith , how shall i curse whom god hath not cursed ? and in v. . he saith , must i not take heed to speak that which the lord hath put into my mouth ? these places laid together , prove balaam to have been a true prophet of the lord ; and he prophesied nothing contrary to the lords command , therefore st. peter calls him a prophet . nevertheless it is true , that balaam sinned notoriously , though not by being a witch or conjurer , or a false prophet ; his faults were , that when god had told him he should not go to balak , yet in his covetous heart he desired to go , being tempted with the rewards of divination , and promise of promotion ; so that upon a second message from balak he stayed the messengers , to see if god would suffer him to go ; wherefore the lord in his anger sent balaam . also when god had told balaam that he would bless israel , yet balaam did strive to tempt god , and by several altars and sacrifices to change the mind of god. again , when balaam saw god immutable in blessing israel , he taught balak to lay a stumbling-block before the sons of israel , to eat things sacrificed to idols , and to commit fornication , rev. . . whereas it is said , that balaam went not up as at other times to seek for enchantments , numb . . . the original is , to meet divinations , that is , he did not go seek the lord by sacrifices , as he did numb . . , . an exact difference between all those arts prohibited in deut. no man i think can give ; that in some they did agree , and in others differed , seems probable . that they were all lying and false prophets , though in several ways , i think none can deny . that they differed in their degrees of punishments is possible : there are but three sorts that can be proved were to be put to death , viz. the witch , the familiar spirit , the wisard . as for the witch , there hath been some doubt made of it . the hebrew doctors that were skill'd in the laws of moses , observe , that wheresoever one was to dye by their law , the law always did run in an affirmative precept ; as , the man shall be stoned , shall dye , shall be put to death , or the like ; but in this text , and no where else in scripture , the sentence is only a prohibition negative , thou shalt not suffer a witch to live , and not , thou shalt put her to death , or stone her , or the like . hence some have been of opinion , that not to suffer a witch to live , was meant not to relieve or maintain her by running after her , and rewarding her . the hebrews seem to have two sorts of witches , some that did hurt , others that did hold the eyes , that is , by jugling and slights deceived mens senses . the first , they say , was to be stoned ; the other , which according to the proper notation of the word was the true witch , was only to be beaten . the septuagint have translated a witch an apothecary , a druggister , one that compounds poisons ; and so the latin word for a witch is venefica , a maker of poisons : if any such there ever were , or be , that by the help of the devil do poison , such a one is to be put to death , though there be no covenant with the devil , because she is an actor and principal her self , not by any wonder wrought by the devil , but by the natural or occult property of the poyson . for the time of christ , saith mr. perkins , though there be no particular mention made of any such witch , yet thence it followeth not that there were none , for all things that then happened are not recorded ; and i would fain know of the chief patrons of them , whether those persons possessed with the devil , and troubled with strange diseases , whom christ healed , were not bewitched with some such people as our witches are ? if they say no , let them if they can prove the contrary . here it may be thought that mr. perkins puts his adversaries to a great pinch ; but it doth not prove so : for the question being only whether those that were possessed in our saviour's time were bewitched : the opposers of mr. perkins say they were not bewitched ; but if he or any other say they were , the proof will rest wholly on him or them to make good their affirmative ; it cannot in reason be expected that his adversaries should prove the negative ; it is against the rules of disputation to require it . finis . patriarcha ; or the natural power of kings· by the learned sir robert filmer baronet . lucan . lib. . libertas — populi , quem regna coercent libertate perit — claudian . fallitur egregio quisquis sub poincipe oredit . servitium ; nusquam libertas gratior extat quam sub rege pio — london , printed for ric. chiswell in st. paul's church-yard , matthew gillyflower and william henchman in westminster hall , . the copy of a letter written by the late learned dr. peter heylyn , to sir edward fylmer , son of the worthy author , concerning this book and his other political discourses . sir , how great a loss i had in the death of my most dear and honoured friend , your deceased father , no man is able to conjecture ; but he that hath suffered in the like . so affable was his conversation , his discourse so rational , his judgment so exact in most parts of learning ; and his affections to the church so exemplary in him , that i never enjoyed a greater felicity in the company of any man living , than i did in his : in which respects i may affirm both with safety and modesty , that we did not only take sweet counsel together ; but walked in the house of god as friends : i must needs say , i was prepared for that great blow , by the loss of my preferment in the church of westminster , which gave me the opportunity of so dear and beloved a neighbourhood ; so that i lost him partly before he died , which made the misery the more supportable , when i was deprived of him for altogether . but i was never more sensible of the infelicity , than i am at this present , in reference to that satisfaction , which i am sure he could have given the gentleman whom i am to deal with : his eminent abilities in these political disputes , exemplified in his judicious observations upon aristotles politiques ; as also in some passages on grotius , hunton , hobbs , and other of our late discoursers about forms of government , declare abundantly how fit a man he might have been to have dealt in this cause , which i would not willingly should be betrayed by unskilful handling : and had he pleased to have suffered his excellent discourse called patriarcha to appear in publick , it would have given such satisfaction to all our great masters in the schools of politie , that all other tractates in that kind , had been found unnecessary . vide certamen epistolare . . the contents . chap. i. that the first kings were fathers of families . ( ) the tenent of the natural liberty of the people , new , plausible , and dangerous . ( ) the question stated out of bellarmine , and some contradictions of his noted . ( ) bellarmine's argument answered out of bellarmine himself . ( ) the royal authority of the patriarchs before the flood . ( ) the dispersion of nations over the world after the confusion of babel , was by entire families , over which the fathers were kings . ( ) and from them all kings descended . ( ) all kings are either fathers of their people ; ( ) or heirs of such fathers , or vsurpers of the right of such fathers . ( ) of the escheating of kingdoms . ( ) of regal and paternal power , and of their agreement . chap. ii. it is unnatural for the people to govern , or chose governours . ( ) aristotle examined about the freedom of the people , and justified . ( ) suarez disputes against the regality of adam . ( ) families diversly defined by aristotle , bodin , and others . ( ) suarez contradicting bellarmine . ( ) of election of kings , ( ) by the major part of the people , ( ) by proxie , and by silent acceptation . ( ) no example in scripture for the peoples chosing their king. mr. hooker's judgment therein . ( ) god governed always by monarchy . ( ) bellarmine and aristotles judgment of monarchy . ( ) imperfections of the roman democratie . ( ) rome legan her empire under kings , and perfected it under emperours . in danger the people of rome always fled to monarchy . ( ) whether democraties were invented to bridle tyrants , or whether they crept in by stealth . ( ) democraties vilified by their own hystorians . ( ) popular government more bloody than tyranny . ( ) of a mixed government of the king and people . ( ) the people may not judg not correct their king. ( ) no tyrants in england since the conquest . chap. iii. positive laws do not infringe the natural and fatherly power of kings . ( ) regal authority not subject to positive laws . kings were before laws . the kings of judah and israel not tied to laws . ( ) of samuel's description of a king. ( ) the power ascribed to kings in the new testament . ( ) whether laws were invented to bridle tyrants . ( ) the benefit of laws . ( ) kings keep the laws , though not bound by the laws . ( ) of the oaths of kings . ( ) of the benefit of the kings prerogative over laws . ( ) the king the author , the interpreter , and corrector of the common laws . ( ) the king judge in all causes , both before the conquest and since ( ) the king and his council anciently determined causes in the star-chamber . ( ) of parliaments . ( ) when the people were first called to parliaments ( ) the liberty of parliaments not from nature , but from the grace of princes . ( ) the king alone makes laws in parliament . ( ) he governs both houses by himself , ( ) or by his council , ( ) or by his judges . chap i. that the first kings were fathers of families . ( ) the tenent of the natural liberty of mankind , new , plausible , and dangerous . ( ) the question stated out of bellarmine : some contradictions of his noted . ( ) bellarmine's argument answered out of bellarmine himself . ( ) the royal authority of the patriarchs before the flood . ( ) the dispersion of nations over the world after the confusion of babel , was by entire families , over which the fathers were kings . ( ) and from them all kings descended . ( ) all kings are either fathers of their people , ( ) or heirs of such fathers , or vsurpers of the right of such fathers . ( ) of the escheating of kingdoms . ( ) of regal and paternal power , and their agreement . since the time that school-divinity began to flourish , there hath been a common opinion maintained , as well by divines , as by divers other learned men , which affirms , mankind is naturally endowed and born with freedom from all subjection , and at liberty to chose what form of government it please : and that the power which any one man hath over others , was at first bestowed according to the discretion of the multitude . this tenent was first hatched in the schools , and hath been fostered by all succeeding papists for good divinity . the divines also of the reformed churches have entertained it , and the common people every where tenderly embrace it , as being most plausible to flesh and blood , for that it prodigally destributes a portion of liberty to the meanest of the multitude , who magnifie liberty , as if the height of humane felicity were only to be found in it , never remembring that the desire of liberty was the first cause of the fall of adam . but howsoever this vulgar opinion hath of late obtained a great reputation , yet it is not to be found in the ancient fathers and doctors of the primitive church : it contradicts the doctrine and history of the holy scriptures , the constant practice of all ancient monarchies , and the very principles of the law of nature . it is hard to say whether it be more erroneous in divinity , or dangerous in policy . yet upon the ground of this doctrine both jesuites , and some other zealous favourers of the geneva discipline , have built a perillous conclusion , which is , that the people or multitude have power to punish , or deprive the prince , if he transgress the laws of the kingdom ; witness parsons and buchanan : the first under the name of dolman , in the third chapter of his first book labours to prove , that kings have been lawfully chastised by their commonwealths : the latter in his book de jure regni apud scotos , maintains a liberty of the people to depose their prince . cardinal bellarmine and calvin , both look asquint this way . this desperate assertion whereby kings are made subject to the censures and deprivations of their subjects , follows ( as the authors of it conceive ) as a necessary consequence of that former position of the supposed natural equality and freedom of mankind , and liberty to choose what form of government it please . and though sir john heywood , adam blackwood , john barclay , and some others have learnedly confuted both buchanan and parsons , and bravely vindicated the right of kings in most points , yet all of them , when they come to the argument drawn from the natural liberty and equality of mankind , do with one consent admit it for a truth unquestionable , not so much as once denying or opposing it ; whereas if they did but confute this first erroneous principle , the whole fabrick of this vast engine of popular sedition would drop down of it self . the rebellious consequence which follows this prime article of the natural freedom of mankind may be my sufficient warrant for a modest examination of the original truth of it ; much hath been said , and by many , for the affirmative ; equity requires that an ear be reserved a little for the negative . in this discourse i shall give my self these cautions : first , i have nothing to do to meddle with mysteries of state , such arcana imperii , or cabinet counsels , the vulgar may not pry into . an implicite faith is given to the meanest artificer in his own craft , how much more is it then due to a prince in the profound secrets of government , the causes and ends of the greatest politique actions and motions of state dazle the eyes , and exceed the capacities of all men , save only those that are hourly versed in the managing publique affairs : yet since the rule for each men to know in what to obey his prince , cannot be learnt without a relative knowledge of those points wherein a sovereign may command , it is necessary when the commands and pleasures of superiors come abroad and call for an obedience , that every man himself know how to regulate his actions or his sufferings ; for according to the quality of the thing commanded , an active or passive obedience is to be yielded ; and this is not to limit the princes power ; but the extent of the subjects obedience , by giving to caesar the things that are caesar's , &c. secondly , i am not to question , or quarrel at the rights or liberties of this or any other nation , my task is chiefly to enquire from whom these first came , not to dispute what , or how many these are ; but whether they were derived from the laws of natural liberty , or from the grace and bounty of princes . my desire and hope is , that the people of england may and do enjoy as ample priviledges as any nation under heaven ; the greatest liberty in the world ( if it be duly considered ) is for a people to live under a monarch . it is the magna charta of this kingdom , all other shews or pretexts of liberty , are but several degrees of slavery , and a liberty only to destroy liberty . if such as maintain the natural liberty of mankind , take offence at the liberty i take to examine it , they must take heed that they do not deny by retail , that liberty which they affirm by whole-sale : for , if the thesis be true , the hypothesis will follow , that all men may examine their own charters , deeds , or evidences by which they claim and hold the inheritance or free-hold of their liberties . thirdly , i must not detract from the worth of all those learned men , who are of a contrary opinion in the point of natural liberty : the profoundest scholar that ever was known hath not been able to search out every truth that is discoverable ; neither aristotle in philosophy , nor hooker in divinity . they are but men , yet i reverence their judgments in most points , and confess my self beholding to their errors too in this ; something that i found amiss in their opinions , guided me in the discovery of that truth which ( i perswade my self ) they missed . a dwarf sometimes may see that which a giant looks over ; for whilest one truth is curiously searched after , another must necessarily be neglected . late writers have taken up too much upon trust from the subtile school-men , who to be sure to thrust down the king below the pope , thought it the safest course to advance the people above the king , that so the papal power might take place of the regal . thus many an ignorant subject hath been fooled into this faith , that a man may become a martyr for his countrey , by being a traytor to his prince ; whereas the new-coyned distinction of subjects into royallists and patriots , is most unnatural , since the relation between king and people is so great , that their well-being is so reciprocal . ( ) to make evident the grounds of this question , about the natural liberty of mankind , i will lay down some passages of cardinal bellarmine , that may best unfold the state of this controversie . secular or civil power ( saith he ) is instituted by men ; it is in the people , unless they bestow it on a prince . this power is immediately in the whole multitude , as in the subject of it ; for this power is in the divine law , but the divine law hath given this power to no particular man — if the positive law be taken away , there is left no reason , why amongst a multitude ( who are equal ) one rather than another should bear rule over the rest ? — power is given by the multitude to one man , or to more by the same law of nature ; for the commonwealth cannot exercise this power , therefore it is bound to bestow it upon some one man , or some few — it depends upon the consent of the multitude to ordain over themselves a king , or consul , or other magistrates ; and if there be a lawful cause , the multitude may change the kingdom into an aristocracy or democracy . thus far bellarmine ; in which passages are comprised the strength of all that ever i have read , or heard produced for the natural liberty of the subject . before i examine or refute these doctrines , i must a little make some observations upon his words . first , he saith , that by the law of god , power is immediately in the people ; hereby he makes god to be the immediate author of a democratical estate ; for a democrasy is nothing else but the power of the multitude . if this be true , not only aristocracies , but all monarchies are altogether unlawful , as being ordained ( as he thinks ) by men , whenas god himself hath chosen a democracy . secondly , he holds , that although a democracy be the ordinance of god , yet the people have no power to use the power which god hath given them , but only power to give away their power ; whereby it followeth , that there can be no democratical government , because he saith , the people must give their power to one man , or to some few ; which maketh either a regal or aristocratical estate ; which the multitude is tyed to do , even by the same law of nature which originally gave them the power : and why then doth he say , the multitude may change the kingdom into a democracy ? thirdly , he concludes , that if there be a lawful cause , the multitude may change the kingdom . here i would fain know who shall judg of this lawful cause ? if the multitude ( for i see no body else can ) then this is a pestilent and dangerous conclusion . ( ) i come now to examine that argument which is used by bellarmine , and is the one and only argument i can find produced by my author for the proof of the natural liberty of the people . it is thus framed : that god hath given or ordained power , is evident by scripture ; but god hath given it to no particular person , because by nature all men are equal ; therefore he hath given power to the people or multitude . to answer this reason , drawn from the equality of mankind by nature , i will first use the help of bellarmine himself , whose very words are these : if many men had been together created out of the earth , they all ought to have been princes over their posterity . in these words we have an evident confession , that creation made man prince of his posterity . and indeed not only adam , but the succeding patriarchs had , by right of father-hood , royal authority over their children . nor dares bellarmine deny this also . that the patriarchs ( saith he ) were endowed with kingly power , their deeds do testify ; for as adam was lord of his children , so his children under him , had a command and power over their own children ; but still with subordination to the first parent , who is lord-paramout over his childrens children to all generations , as being the grand-father of his people . ( ) i see not then how the children of adam , or of any man else can be free from subjection to their parents : and this subjection of children being the fountain of all regal authority , by the ordination of god himself ; it follows , that civil power , not only in general is by divine institution , but even the assignment of it specifically to the eldest parents , which quite takes away that new and common distinction which refers only power universal and absolute to god ; but power respective in regard of the special form of government to the choice of the people . this lordship which adam by command had over the whole world , and by right descending from him the patriarchs did enjoy , was as large and ample as the absolutest dominion of any monarch which hath been since the creation : for dominion of life and death , we find that judah the father pronounced sentence of death against thamar his daughter-in-law , for playing the harlot ; bring her forth ( saith he ) that she may be burnt . touching war , we see that abraham commanded an army of souldiers of his own family . and esau met his brother jacob with men at arms. for matter of peace , abraham made a league with abimilech , and ratify'd the articles with an oath . these acts of judging in capital crimes , of making war , and concluding peace , are the chiefest marks of sovereignty that are found in any monarch . ( ) not only until the flood , but after it , this patriarchal power did continue , as the very name patriarch doth in part prove . the three sons of noah had the whole world divided amongst them by their father ; for of them was the whole world over-spread , according to the benediction given to him and his sons , be fruitful and multiply , and replenish the earth . most of the civilest nations of the earth labour to fetch their original from some one of the sons or nephews of noah , which were scatterd abroad after the confusion of babel : in this dispersion we must certainly find the establishment of regal power throughout the kingdoms of the world. it is a common opinion , that at the confusion of tongues there were distinct nations erected , all which were not confused multitudes , without heads or governors , and at liberty to chose what governors or government they pleased ; but they were distinct families , which had fathers for rulers over them ; whereby it appears that even in the confusion god was careful to preserve the fatherly authority , by distributing the diversity of languages according to the diversity of families ; for so plainly it appears by the text : first , after the enumeration of the sons of japhet , the conclusion is , by these were the isles of the gentiles divided in their lands , every one after his tongue , after their families , in their nations ; so it is said : these are the sons of ham after their families , after their tongues , in their countreys , and in their nations . the like we read , these are the sons of shem after their families , after their tongues , in their lands , after their nations . these are the families of the sons of noah after their generations in their nations ; and by these were these nations divided in the earth , after the flood . in this division of the world , some are of opinion that noah used lots for the distribution of it ; others affirm he sayled about the mediterranean sea in ten years , and as he went about , appointed to each son his part , and so made the division of the then known world into asia , africa , and europe , ( according to the number of his sons ) the limits of which three parts are all found in that midland sea. ( ) but howsoever the manner of this division be uncertain , yet it is most certain the division it self was by families from noah and his children , over which the parents were heads and princes . amongst these was nimrod , who no doubt ( as sir walter raleigh affirms ) was by good right , lord or king over his family ; yet against right did he enlarge his empire , by seizing violently on the rights of other lords of families : and in this sense he may be said to be the author and first founder of monarchy . and all those that do attribute unto him the original regal power , do hold he got it by tyrany or usurpation , and not by any due election of the people or multitude , or by any faction with them . as this patriarchal power continued in abraham , isaac , and jacob , even until the egyptian bondage ; so we find it amongst the sons of ismael and esau . it is said , these are the sons of ismael , and these are their names by their castles and towns , twelve princes of their tribes and families . and these are the names of the dukes that came of esau , according to their families and their places by their nations . ( ) some perhaps may think that these princes and dukes of families were but some petty lords under some greater kings , because the number of them are so many , that their particular territories could be but small , and not worthy the title of kingdoms ; but they must consider , that at first , kings had no such large dominions as they have now adays ; we find in the time of abraham , which was about years after the flood , that in a little corner of asia , kings at once met in battail , most of which were but kings of cities apiece , with the adjacent territories , as of sodom , gomorrha , shinar , &c. in the same chapter is mention of melchisedeck king of salem , which was but the city of jerusalem . and in the catalogue of the kings of edom , the names of each king's city is recorded , as the only mark to distinguish their dominions . in the land of canaan , which was but a small circuit , joshua destroyed thirty one kings ; and about the same time , adonibeseck had kings whose hands and toes he had cut off , and made them feed under his table . a few years after this , kings came to benhadad king of syria , and about kings of greece went to the wars of troy. caesar found more kings in france , than there be now princes there , and at his sailing over into this island , he found four kings in our county of kent . these heaps of kings in each nation are an argument their territories were but small , and strongly confirms our assertion , that erection of kingdoms came at first only by distinction of families . by manifest footsteps we may trace this paternal government unto the israelites coming into egypt , where the exercise of supream partriarchal jurisdiction was intermitted , because they were in subjection to a stronger prince . after the return of these israelites out of bondage , god out of a special care of them , chose moses and joshua successively to govern as princes in the place and stead of the supream fathers : and after them likewise for a time , he raised up judges , to defend his people in time of peril . but when god gave the israelites kings , he reestablished the antient and prime right of lineal succession to paternal government . and whensoever he made choice of any special person to be king , he intended that the issue also should have benefit thereof , as being comprehended sufficiently in the person of the father , although the father only was named in the graunt . ( . ) it may seem absurd to maintain , that kings now are the fathers of their people , since experience shews the contrary . it is true , all kings be not the natural parents of their subjects , yet they all either are , or are to be reputed the next heirs to those first progenitors , who were at first the natural parents of the whole people , and in their right succeed to the exercise of supreme jurisdiction ; and such heirs are not only lords of their own children , but also of their brethren , and all others that were subject to their fathers : and therefore we find , that god told cain of his brother abel , his desires shall be subject unto thee , and thou shalt rule over him . accordingly , when jacob bought his brother's birth-right , isaac blessed him thus , be lord over thy brethren , and let the sons of thy mother bow before thee . as long as the first fathers of families lived , the name of patriarchs did aptly belong unto them ; but after a few descents , when the true fatherhood it self was extinct , and only the right of the father descends to the true heir , then the title of prince or king was more significant , to express the power of him who succeeds only to the right of that fatherhood which his ancestors did naturally enjoy ; by this means it comes to pass , that many a child , by succeeding a king , hath the right of a father over many a gray-headed multitude , and hath the title of pater patriae . ( . ) it may be demanded what becomes of the right of fatherhood , in case the crown does escheat for want of an heir ? whether doth it not then divolve to the people ? the answer is , it is but the negligence or ignorance of the people to lose the knowledge of the true heir : for an heir there always is . if adam himself were still living , and now ready to die , it is certain that there is one man , and but one in the world who is next heir , although the knowledge who should be that one man be quite lost . . this ignorance of the people being admitted , it doth not by any means follow ; that for want of heirs the supreme power is devolved to the multitude , and that they have power to rule , and chose what rulers they please . no , the kingly power escheats in such cases to the princes and independent heads of families : for every kingdom is resolved into those parts whereof at first it was made . by the uniting of great families or petty kingdoms , we find the greater monarchies were at the first erected ; and into such again , as into their first matter many times they return again . and because the dependencie of ancient families is oft obscure or worn out of knowledge ; therefore the wisdom of all or most princes have thought fit to adopt many times those for heads of families , and princes of provinces , whose merits , abilities , or fortunes , have enobled them , or made them fit and capable of such regal favours . all such prime heads and fathers have power to consent in the uniting or conferring of their fatherly right of sovereign authority on whom they please : and he that is so elected , claims not his power as a donative from the people ; but as being substituted properly by god , from whom he receives his royal charter of an vniversal father , though testified by the ministry of the heads of the people . if it please god , for the correction of the prince , or punishment of the people , to suffer princes to be removed , and others to be placed in their rooms , either by the factions of the nobility , or rebellion of the people ; in all such cases , the judgment of god , who hath power to give and to take away kingdoms , is most just : yet the ministry of men who execute gods judgments without commission , is sinful and damnable . god doth but use and turn mens vnrighteous acts to the performance of his righteous decrees . ( ) in all kingdoms or common-wealths in the world , whether the prince be the supream father of the people , or but the true heir of such a father , or whether he come to the crown by usurpation , or by election of the nobles , or of the people , or by any other way whatsoever ; or whether some few or a multitude govern the commonwealth : yet still the authority that is in any one , or in many , or in all these , is the only right and natural authority of a supream father . there is , and always shall be continued to the end of the world , a natural right of a supreme father over every multitude , although by the secret will of god , many at first do most unjustly obtain the exercise of it . to confirm this natural right of regal power , we find in the decalogue , that the law which enjoyns obedience to kings , is delivered in the terms of honour thy father , as if all power were originally in the father . if obedience to parents be immediately due by a natural law , and subjection to princes , but by the mediation of an humane ordinance ; what reason is there that the laws of nature should give place to the laws of men ? as we see the power of the father over his child , gives place , and is subordinate to the power of the magistrate . if we compare the natural rights of a father with those of a king , we find them all one , without any difference at all but only in the latitude or extent of them : as the father over one family , so the king as father over many families extends his care to preserve , feed , cloth , instruct and defend the whole commonwealth . his war , his peace , his courts of justice , and all his acts of sovereignty tend only to preserve and distribute to every subordinate and inferiour father , and to their children , their rights and privileges ; so that all the duties of a king are summed up in an universal fatherly care of his people . chap. ii. it is unnatural for the people to govern , or chose governours . ( . ) aristotle examined about the freedom of the people and justified . ( . ) suarez disputing against the regality of adam . ( . ) families diversly defined by aristotle , bodin and others . ( . ) suarez contradicting bellarmine . ( . ) of election of kings . ( . ) by the major part of the people . ( . ) by proxy , and by silent acceptation . ( . ) no example in scripture of the peoples chosing their king. mr. hooker's judgment therein . ( . ) god governed always by monarchy . ( . ) bellarmine and aristotle's judgment of monarchy . ( . ) imperfections of the roman democratie . ( . ) rome began her empire under kings , and perfected under emperours . in danger , the people of rome always fled to monarchy . ( . ) whether democraties were invented to bridle tyrants , or rather that they came in by stealth , ( . ) democraties vilified by their own historians . ( . ) popular government more bloody than tyranny . ( . ) of a mixed government of the king and people . ( . ) the people may not judge or correct their king ( . ) no tyrants in england since the conquest . ( . ) by conferring these proofs and reasons drawn from the authority of the scripture , it appears little less than a paradox which bellarmine and others affirm of the freedom of the multitude , to chose what rulers they please . had the patriarchs their power given them by their own children ? bellarmine does not say it , but the contrary : if then the fatherhood enjoyed this authority for so many ages by the law of nature , when was it lost , or when forfeited , or how is it devolved to the liberty of the multitude ? because the scripture is not favourable to the liberty of the people ; therefore many fly to natural reason , and to the authority of aristotle . i must crave liberty to examine or explain the opinion of this great philosopher ; but briefly , i find this sentence in the third of his politiques . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it seems to some not to be natural for one man to be lord of all the citizens , since a city consists of equals . d. lambine in his latine interpretation of this text , hath omitted the translation of this word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] by this means he maketh that to be the opinion of aristotle , which aristotle alleadgeth to be the opinion but of some . this negligence , or wilful escape of lambine , in not translating a word so material , hath been an occasion to deceive many , who looking no farther than this latine translation , have concluded , and made the world now of late believe , that aristotle here maintains a natural equality of men ; and not only our english translator of aristotle's politiques is in this place misled by following lambine ; but even the learned monsieur duvall in his synopsis bears them company : and yet this version of lambine's is esteemed the best , and printed at paris with causabon's corrected greek copy , though in the rendring of this place , the elder translations have been more faithful ; and he that shall compare the greek text with the latine , shall find that causabon had just cause in his preface to aristotle's works , to complain that the best translations of aristotle did need correction : to prove that in these words which seem to favour the equality of mankind , aristotle doth not speak according to his own judgment , but recites only the opinion of others ; we find him clearly deliver his own opinion , that the power of government did originally arise from the right of fatherhood , which cannot possibly consist with that natural equality which men dream of : for in the first of his politiques he agrees exactly with the scripture , and lays this foundation of government , the first society ( saith he ) made of many houses is a village , which seems most naturally to be a colony of families or foster-brethren of children and childrens children . and therefore at the beginning , cities were under the government of kings , for the eldest in every house is king : and so for kindred-sake it is in colonies . and in the fourth of his politiques , cap. . he gives the title of the first and divinest sort of government to the institution of kings , by defining tyranny to be a digression from the first and divinest . whosoever weighs advisedly these passages , will find little hope of natural reason in aristotle to prove the natural liberty of the multitude . also before him the divine plato concludes a commonweal to be nothing else but a large family . i know for this position aristotle quarrels with his master , but most unjustly ; for therein he contradicts his own principles for they both agree to fetch the orignial of civil government from the prime government . no doubt but moses's history of the creation guided these two philosophers in finding out of this lineal subjection , deduced from the laws of the first parents , according to that rule of st. chrysostom , god made all mankind of one man , that he might teach the world to be governed by a king , and not by a multitude . the ignorance of the creation , occasioned several errors amongst the heathen philosophers . polybius , though otherwise a most profound philosopher , and judicious historian , yet here he stumbles ; for in searching out the original of civil societies , he conceited , that multitudes of men after a deluge , a famine , or a pestilence , met together like herds of cattel without any dependency , until the strongest bodies and boldest minds got the mastery of their fellows ; even as it is ( saith he ) among bulls , bears and cocks . and aristotle himself , forgetting his first doctrine , tells us , the first heroical kings were chosen by the people for their deserving well of the multitude ; either by teaching them some new arts , or by warring for them , or by gathering them together , or by dividing land amongst them ; also aristotle had another fancy , that those men who prove wise of mind , were by nature intended to be lords , and govern ; and those which were strong of body were ordained to obey , and to be servants . but this is a dangerous and uncertain rule , and not without some folly ; for if a man prove both wise and strong , what will aristotle have done with him ? as he was wise , he could be no servant , and as he had strength , he could not be a master ; besides , to speak like a philosopher , nature intends all things to be perfect both in wit and strength . the folly or imbecillity proceeds from some errour in generation or education ; for nature aims at perfection in all her works . ( . ) suarez the jusuite riseth up against the royal authority of adam , in defence of the freedom and liberty of the people ; and thus argues . by right of creation ( saith he ) adam had only oeconomical power , but not political ; he had a power over his wife , and a fatherly power over his sons , whilst they were not made free : he might also in process of time have servants and a compleat family ; and in that family he might have compleat oeconomical power . but after that families began to be multiplied , and men to be separated , and become the heads of several families ; they had the same power over their families . but political power did not begin , until families began to be gathered together into one perfect community ; wherefore as the community did not begin by the creation of adam , nor by his will alone , but of all them which did agree in this community : so we cannot say that adam naturally had political primacy in that community ; for that cannot be gathered by any natural principles , because by the force of the law of nature alone , it is not due unto any progenitor , to be also king of his posterity . and if this be not gathered out of the principles of nature , we cannot say , god by a special gift or providence gave him this power ; for there is no revelation of this , nor testimony of scripture . hitherto suarez . whereas he makes adam to have a fatherly power over his sons , and yet shuts up this power within one family , he seems either to imagine , that all adam's children lived within one house , and under one roof with their father ; or else , as soon as any of his children lived out of his house , they ceased to be subject , and did thereby become free. for my part , i cannot believe that adam ( although he were sole monarch of the world ) had any such spacious palace , as might contain any such considerable part of his children . it is likelier , that some mean cottage or tent did serve him to keep his court in . it were hard he should lose part of his authority , because his children lay not within the walls of his house . but if suarez will allow all adam's children to be of his family , howsoever they were separate in dwellings ; if their habitations were either contiguous , or at such distance , as might easily receive his fatherly commands . and that all that were under his commands , were of his family , although they had many children or servants married , having themselves also children . then i see no reason , but that we may call adam's family a commonwealth , except we will wrangle about words : for adam living years , and seeing or descents from himself , he might live to command of his children and their posterity a multitude far bigger , than many commonwealths and kingdoms . ( . ) i know the politicians and civil lawyers do not agree well about the definition of a family , and bodin doth seem in one place to confine it to a house ; yet in his definition , he doth enlarge his meaning to all persons under the obedience of one and the same head of the family ; and he approves better of the propriety of the hebrew word for a family , which is derived from a word that signifies a head , a prince , or lord , than the greek word for a family , which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies a house . nor doth aristotle confine a family to one house ; but esteems it to be made of those that daily converse together : whereas before him , charondas called a family homosypioi , those that feed together out of one common pannier . and epimenides the cretian , terms a family homocapnoi , those that sit by a common fire , or smoak . but let suarez understand what he please by adam's family ; if he will but confess , as he needs must , that adam and the patriarchs had absolute power of life and death , of peace and war , and the like , within their houses or families ; he must give us leave at least , to call them kings of their houses or families ; and if they be so by the law of nature , what liberty will be left to their children to dispose of ? aristotle gives the lie to plato , and those that say political and oeconomical societies are all one , and do not differ specie , but only multitudine & paucitate ; as if there were no difference betwixt a great house and a little city . all the argument i find he brings against them is this . the community of man and wife , differs from the community of master and servant , because they have several ends. the intention of nature by conjunction of male and female , is generation ; but the scope of master and servant , is preservation : so that a wife and a servant are by nature distinguished , because nature does not work like the cutlers of delphos , for she makes but one thing for one use . if we allow this argument to be sound , nothing doth follow but only this , that conjugal and despotical communities do differ . but it is no consequence , that therefore , oeconomical and political societies do the like : for though it prove a family to consist of two distinct communities , yet it follows not , that a family and a commonwealth are distinct ; because , as well in the commonweal , as in the families , both these communities are found . and as this argument comes not home to our point , so it is not able to prove that title which it shews for ; for if it should be granted ( which yet is false ) that generation and preservation differ about the individuum , yet they agree in the general , and serve both for the conservation of mankind ; even as several servants differ in the particular ends or offices ; as one to brew , and another to bake ; yet they agree in the general preservation of the family . besides , aristotle confesses , that amongst the barbarians ( as he calls all them that are not grecians ) a wife and a servant are the same , because by nature , no barbarian is fit to govern ; it is fit the grecians should rule over the barbarians ; for by nature a servant and a barbarian is all one : their family consists only of an ox for a man-servant , and a wife for a maid ; so they are fit only to rule their wives and their beasts . lastly , aristotle ( if it had pleased him ) might have remembred , that nature doth not always make one thing but for one use : he knows , the tongue serves both to speak , and to taste . ( . ) but to leave aristotle , and return to suarez ; he saith that adam had fatherly power over his sons , whilst they were not made free. here i could wish that the jesuite had taught us , how and when sons become free : i know no means by the law of nature . it is the favour i think of the parents only , who when their children are of age and discretion to ease their parents of part of their fatherly care , are then content to remit some part of their fatherly authority ; therefore the custom of some countreys doth in some cases enfranchise the children of suferiour parents , but many nations have no such custome , but on the contrary have strict laws for the obedience of children : the judicial law of moses giveth full power to the father to stone his disobedient son , so it be done in presence of a magistrate : and yet it did not belong to the magistrate to enquire and examine the justness of the cause ; but it was so decreed , lest the father should in his anger , suddenly , or secretly kill his son. also by the laws of the persians , and of the people of the upper asia , and of the gaules , and by the laws of the west-indies , the parents have power of life and death over their children . the romans , even in their most popular estate , had this law in force , and this power of parents was ratified and amplified by the laws of the twelve tables , to the enabling of parents to sell their children two or three times over . by the help of the fatherly power , rome long flourished , and oftentimes was freed from great dangers . the fathers have drawn out of the very assemblies their own sons ; when being tribunes ▪ they have published laws tending to sedition . memorable is the example of cassius , who threw his son headlong out of the consistory , publishing the law agraria , for the division of lands , in the behoof of the people ; and afterwards , by his own private judgment put him to death , by throwing him down from the tarpeian rock ; the magistrates and people standing thereat amazed , and not daring to resist his fatherly authority , although they would with all their hearts , have had that law for the division of land : by which it appears , it was lawful for the father to dispose of the life of his child , contrary to the will of the magistrates or people . the romans also had a law , that what the children got , was not their own , but their fathers ; although solon made a law , which acquitted the son from nourishing of his father , if his father had taught him no trade , whereby to get his living . suarez proceeds , and tells us , that in process of time , adam had compleat oeconomical power . i know not what this compleat oeconomical power is , nor how , or what it doth really and essentially differ from political : if adam did , or might exercise the same jurisdiction , which a king doth now in a commonwealth , then the kinds of power are not distinct ; and though they may receive an accidental difference by the amplitude , or extent of the bounds of the one beyond the other ; yet since the like difference is also found in political estates , it follows that oeconomical and political power , differ no otherwise , than a little commonweal differs from a great one. next , saith suarez , community did not begin at the creation of adam . it is true , because he had no body to communicate with ; yet community did presently follow his creation , and that by his will alone : for it was in his power only ( who was lord of all ) to appoint what his sons should have in proper , and what in common ; so that propriety and community of goods did follow originally from him ; and it is the duty of a father , to provide as well for the common good of his children , as the particular . lastly , suarez concludes , that by the law of nature alone , it is not due unto any progenitor , to be also king of his posterity . this assertion is confuted point-blank by bellarmine , who expresly affirmeth , that the first parents ought to have been princes of their posterity . and until suarez bring some reason for what he saith , i shall trust more to bellarmine's proofs , than to his denials . ( . ) but let us condescend a while to the opinion of bellarmine and suarez , and all those , who place supreme power in the whole people ; and ask them if their meaning be , that there is but one and the same power in all the people of the world ; so that no power can be granted , except all the men upon the earth meet and agree , to choose a governour . an answer is here given by suarez , that it is scarce possible , nor yet expedient , that all men in the world should be gathered together into one community : it is likelier , that either never , or for a very short time , that this power was in this manner , in the whole multitude of men collected ; but a little after the creation , men began to be divided into several commonwealths ; and this distinct power was in each of them . this answer of scarce possible , nor yet expedient : — it is likelier begets a new doubt , how this distinct power comes to each particular community , when god gave it to the whole multitude only , and not to any particular assembly of men. can they shew , or prove , that ever the whole multitude met , and divided this power which god gave them in gross , by breaking into parcels , and by appointing a distinct power to each several common-wealth ? without such a compact i cannot see ( according to their own principles ) how there can be any election of a magistrate by any commonwealth , but by a meer usurpation upon the priviledge of the whole world. if any think that particular multitudes at their own discretion , had power to divide themselves into several commonwealths ; those that think so , have neither reason nor proof for so thinking : and thereby a gap is opened for every petty factious multitude , to raise a new commonwealth , and to make more commonweals than there be families in the world. but let this also be yielded them , that in each particular commonwealth , there is a distinct power in the multitude . was a general meeting of a whole kingdom ever known for the election of a prince ? is there any example of it ever found in the whole world ? to conceit such a thing , is to imagine little less than an impossibility . and so by consequence , no one form of government , or king , was ever established according to this supposed law of nature . ( . ) it may be answered by some , that if either the greatest part of a kingdom , or if a smaller part only by themselves , and all the rest by proxy ; or if the part not concurring in election , do after , by a tacit assent ratifie the act of others , that in all these cases , it may be said to be the work of the whole multitude . as to the acts of the major part of a multitude , it is true , that by politick humane constitutions , it is oft ordained , that the voices of the most shall over-rule the rest ; and such ordinances bind , because , where . men are assembled by an humane power ; that power that doth assemble them , can also limit and direct the manner of the execution of that power , and by such derivative power , made known by law or custom , either the greater part , or two thirds , or three parts of five , or the like , have power to oversway the liberty of their opposites . but in assemblies that take their authority from the law of nature , it cannot be so : for what freedom or liberty is due to any man by the law of nature , no inferiour power can alter , limit or diminish ; no one man , nor a multitude , can give away the natural right of another . the law of nature is unchangeable , and howsoever one man may hinder another in the use or exercise of his natural right , yet thereby no man loseth the right of it self ; for the right and the use of the right may be distinguished , as right and possession are oft distinct . therefore , unless it can be proved by the law of nature , that the major , or some other part , have power to over rule the rest of the multitude ; it must follow , that the acts of multitudes not entire , are not binding to all , but only to such as consent unto them . ( . ) as to the point of proxy ; it cannot be shewed or proved , that all those that have been absent from popular elections , did ever give their voices to some of their fellows . i ask but one example out of the history of the whole world , let the commonweal be but named , wherever the multitude , or so much as the greatest part of it consented , either by voice or by procuration , to the election of a prince . the ambition sometimes of one man , sometimes of many , or the faction of a city or citizens , or the mutiny of an army , hath set up or put down princes ; but they have never tarried for this pretended order by proceeding of the whole multitude . lastly , if the silent acceptation of a governour by part of the people , be an argument of their concurring in the election of him ; by the same reason , the tacit assent of the whole commonwealth may be maintained : from whence it follows , that every prince that comes to a crown , either by succession , conquest , or vsurpation , may be said to be elected by the people ; which inference is too ridiculous ; for in such cases , the people are so far from the liberty of specification , that they want even that of contradiction . ( . ) but it is in vain to argue against the liberty of the people in the election of kings , as long as men are perswaded , that examples of it are to be found in scripture . it is fit therefore , to discover the grounds of this errour : it is plain by an evident text , that it is one thing to choose a king , and another thing to set up a king over the people ; this latter power the children of israel had , but not the former . this distinction is found most evident in deut. . . where the law of god saith , him shalt thou set king over thee , whom the lord shall choose ; so god must eligere , and the people only do constituere . mr. hooker in his eight book of ecclesiastical policy , clearly expounds this distinction ; the words are worthy the citing : heaps of scripture ( saith he ) are alledged , concerning the solemn coronation or inauguration of saul , david , solomon and others , by nobles , ancients , and the people of the commonwealth of israel ; as if these solemnities were a kind of deed , whereby the right of dominion is given ; which strange , untrue , and unnatural conceits , are set abroad by seed-men of rebellion , only to animate unquiet spirits , and to feed them with possibilities of aspiring unto the thrones , if they can win the hearts of the people ; whatsoever hereditary title any other before them may have . i say these unjust and insolent positions , i would not mention , were it not thereby to make the countenance of truth more orient . for unless we will openly proclaim defiance unto all law , equity and reason , we must ( for there is no other remedy ) acknowledg , that in kingdoms hereditary , birth-right giveth right unto sovereign dominion , and the death of the predecessor , putteth the successor by blood in seisin . those publick solemnities before-mentioned , do either serve for an open testification of the inheritor's right , or belong to the form of inducing of him into possession of that thing he hath right unto . this is mr. hooker's judgment of the israelites power to set a king over themselves . no doubt but if the people of israel had had power to choose their king , they would never have made choice of joas , a child but of seven years old , nor of manasses a boy of twelve ; since ( as solomon saith ) wo to the land whose king is a child : nor is it probable they would have elected josias , but a very child , and a son to so wicked and idolatrous a father , as that his own servants murthered him ; and yet all the people set up this young josias , and slew the conspirators of the death of ammon his father ; which justice of the people , god rewarded , by making this josias the most religious king , that ever that nation enjoyed . ( . ) because it is affirmed , that the people have power to choose , as well what form of government , as what governours they please ; of which mind is bellarmine , in those places we cited at first . therefore it is necessary to examine the strength of what is said in defence of popular common-weals , against this natural form of kingdoms , which i maintain'd . here i must first put the cardinal in mind of what he affirms in cold blood , in other places ; where he saith , god when he made all mankind of one man , did seem openly to signifie , that he rather approved the government of one man , than of many . again , god shewed his opinion , when he endued not only men , but all creatures with a natural propensity to monarchy ; neither can it be doubted , but a natural propensity is to be referred to god , who is author of nature . and again ; in a third place , what form of government god confirmed by his authority , may be gathered by that common-weal , which he instituted amongst the hebrews , which was not aristocratical , ( as calvin saith ) but plainly monarchichal . ( . ) now if god , ( as bellarmine saith ) hath taught us by natural instinct , signified to us by the creation , and confirmed by his own example , the excellency of monarchy , why should bellarmine or we doubt , but that it is natural ? do we not find , that in every family , the government of one alone is most natural ? god did always govern his own people by monarchy only . the patriarchs , dukes , judges , and kings were all monarchs . there is not in all the scripture , mention or approbation of any other form of government . at the time when scripture saith , there was no king in israel , but that every man did that which was right in his own eyes ; even then , the israelites were under the kingly government of the fathers of particular families : for in the consultation , after the benjamitical war , for providing wives for the benjamites , we find , the elders of the congregation bare only sway. judges . . to them also were complaints to be made , as appears by verse . and though mention be made of all the children of israel , all the congregation , and all the people ; yet by the term of all , the scripture means only all the fathers , and not all the whole multitude , as the text. plainly expounds it self in chron. . . where solomon speaks unto all israel , to the captains , the judges , and to every governour , the chief of the fathers ; so the elders of israel are expounded to be the chief of the fathers of the children of israel , kings . . chron. . . at that time also , when the people of israel begg'd a king of samuel , they were governed by kingly power . god out of a special love and care to the house of israel , did choose to be their king himself , and did govern them at that time by his viceroy samuel , and his sons ; and therefore god tells samuel , they have not rejected thee , but me , that i should not reign over them . it seems they did not like a king by deputation , but desired one by succession , like all the nations . all nations belike had kings then , and those by inheritance , not by election : for we do not find the israelites prayed , that they themselves might choose their own king ; they dream of no such liberty , and yet they were the elders of israel gathered together . if other nations had elected their own kings , no doubt but they would have been as desirous to have imitated other nations as well in the electing , as in the having of a king. aristotle , in his book of politicks , when he comes to compare the several kinds of government , he is very reserved in discoursing what form he thinks best : he disputes subtilely to and fro of many points , and judiciously of many errours , but concludes nothing himself . in all those books , i find little commendation of monarchy . it was his hap to live in those times when the graecians abounded with several common-wealths , who had then learning enough to make them seditious . yet in his ethicks , he hath so much good manners , as to confess in right down words , that monarchy is the best form of government , and a popular estate the worst . and though he be not so free in his politicks , yet the necessity of truth hath here and there extorted from him , that which amounts no less to the dignity of monarchy ; he confesseth it to be first , the natural , and the divinest form of government ; and that the gods themselves did live under a monarchy . what can a heathen say more ? indeed , the world for a long time knew no other sort of government , but only monarchy . the best order , the greatest strength , the most stability , and easiest government , are to be found all in monarchy , and in no other form of government . the new platforms of commonweals were first hatched in a corner of the world , amongst a few cities of greece , which have been imitated by very few other places . those very cities were first , for many years , governed by kings , untill wantonness , ambition , or faction of the people , made them attempt new kinds of regiment ; all which mutations proved most bloody and miserable to the authors of them ; happy in nothing , but that they continued but a small time . ( . ) a little to manifest the imperfection of popular government , let us but examine the most flourishing democracy that the world hath ever known ; i mean that of rome . first , for the durability ; at the most , it lasted but years ( for so long it was from the expulsion of tarquin , to julius caesar . ) whereas both the assyrian monarchy lasted , without interruption , at the least twelve hundred years , and the empire of the east continued years . . for the order of it , during these years , there was not any one setled form of government in rome : for after they had once lost the natural power of kings , they could not find upon what form of government to rest : their fickleness is an evidence that they found things amiss in every change. at the first they chose two annual consuls instead of kings . secondly , those did not please them long , but they must have tribunes of the people to defend their liberty . thirdly , they leave tribunes and consuls , and choose them ten men to make them laws . fourthly , they call for consuls and tribunes again , sometimes they choose dictators , which were temporary kings , and sometimes military tribunes , who had consular power . all these shiftings caused such notable alteration in the government , as it passeth historians to find out any perfect form of regiment in so much confusion : one while the senate made laws , another while the people . the dissentions which were daily between the nobles and the commons , bred those memorable seditions about vsury , about marriages , and about magistracy . also the graecian , the apulian , and the drusian seditions , filled the market-places , the temples , and the capitol it self , with blood of the citizens ; the social war was plainly civil ; the wars of the slaves , and the other of the fencers ; the civil wars of marius and sylla , of cataline , of caesar and pompey the triumvirate , of augustus , lepidus and antonius : all these shed an ocean of blood within italy and the streets of rome . thirdly , for their government , let it be allowed , that for some part of this time it was popular , yet it was popular as to the city of rome only , and not as to the dominions , or whole empire of rome ; for no democratie can extend further than to one city . it is impossible to govern a kingdom , much less many kingdoms by the whole people , or by the greatest part of them . ( . ) but you will say , yet the roman empire grew all up under this kind of popular government , and the city became mistress of the world. it is not so ; for rome began her empire under kings , and did perfect it under emperours ; it did only encrease under that popularity : her greatest exaltation was under trajan , as her longest peace had been under augustus . even at those times , when the roman victories abroad did amaze the world , then the tragical slaughter of citizens at home , deserved commiseration from their vanquished enemies . what though in that age of her popularity , she bred many admired captains and commanders ( each of which was able to lead an army , though many of them were but ill requited by the people ? ) yet all of them were not able to support her in times of danger ; but she was forced in her greatest troubles to create a dictator ( who was a king for a time ) thereby giving this honourable testimony of monarchy , that the last refuge in perils of states , is to fly to regal authority . and though romes popular estate for a while was miraculously upheld in glory by a greater prudence than her own ; yet in a short time , after manifold alterations , she was ruined by her own hands . suis & ipsa roma viribus ruit : for the arms she had prepared to conquer other nations , were turned upon her self , and civil contentions at last setled the government again into a monarchy . ( . ) the vulgar opinion is , that the first cause why the democratical government was brought in , was to curb the tyranny of monarchies . but the falshood of this doth best appear by the first flourishing popular estate of athens , which was founded , not because of the vices of their last king , but that his vertuous deserts were such as the people thought no man worthy enough to succeed him ; a pretty wanton quarrel to monarchy ! for when their king codrus understood by the oracle , that his country could not be saved , unless the king were slain in the battel : he in disguise entered his enemies camp , and provoked a common souldier to make him a sacrifice for his own kingdom , and with his death ended the royal government ; for after him was never any more kings of athens . as athens thus for love of her codrus , changed the government , so rome on the contrary , out of hatred to her tarquin , did the like . and though these two famous commonweals did for contrary causes abolish monarchy , yet they both agreed in this , that neither of them thought it fit to change their state into a democracy : but the one chose archontes , and the other consuls to be their governours ; both which did most resemble kings , and continued , untill the people , by lessening the authority of these their magistrates , did by degrees and stealth bring in their popular government . and i verily believe , never any democratical state shewed it self at first fairly to the world by any elective entrance , but they all secretly crept in by the back-door of sedition and faction . ( . ) if we will listen to the judgment of those who should best know the nature of popular government , we shall find no reason for good men to desire or choose it . xenophon , that brave scholar and souldier disallowed the athenian common-weal , for that they followed that form of government wherein the wicked are always in greatest credit , and vertuous men kept under . they expelled aristides the just ; themistocles died in banishment ; meltiades in prison ; phocion , the most virtuous and just man of his age , though he had been chosen forty five times to be their general , yet he was put to death with all his friends , kindred and servants , by the fury of the people , without sentence , accusation , or any cause at all. nor were the people of rome much more favourable to their worthies ; they banished rutilius , metellus , coriolanus , the two scipio's and tully : the worst men sped best ; for as xenophon saith of athens , so rome was a sanctuary for all turbulent , discontented and seditious spirits . the impunity of wicked men was such , that upon pain of death , it was forbidden all magistrates to condemn to death , or banish any citizen , or to deprive him of his liberty , or so much as to whip him for what offence soever he had committed , either against the gods or men. the athenians sold justice as they did other merchandise ; which made plato call a popular estate a fair , where every thing is to be sold . the officers when they entered upon their charge , would brag , they went to a golden harvest . the corruption of rome was such , that marius and pompey durst carry bushels of silver into the assemblies , to purchase the voices of the people . many citizens under their grave gowns , came armed into their publick meetings , as if they went to war. often contrary factions fell to blows , sometimes with stones , and sometimes with swords ; the blood hath been suckt up in the market places with spunges ; the river tiber hath been filled with the dead bodies of the citizens , and the common privies stuffed full with them . if any man think these disorders in popular states were but casual , or such as might happen under any kind of government , he must know , that such mischiefs are unavoidable , and of necessity do follow all democratical regiments ; and the reason is given , because the nature of all people is , to desire liberty without restraint , which cannot be but where the wicked bear rule ; and if the people should be so indiscreet , as to advance vertuous men , they lose their power : for that , good men would favour none but the good , which are always the fewer in number ; and the wicked and vicious ( which is still the greatest part of the people ) should be excluded from all preferment , and in the end , by little and little , wise men should seize upon the state , and take it from the people . i know not how to give a better character of the people , than can be gathered from such authors as lived amongst or near the popular states ; thucydides , xenophon , livy , tacitus , cicero , and salust , have set them out in their colours . i will borrow some of their sentences . there is nothing more uncertain than the people ; their opinions are as variable and sudden as tempests ; there is neither truth nor judgment in them ; they are not led by wisdom to judg of any thing , but by violence and rashness ; nor put they any difference between things true and false . after the manner of cattel , they follow the herd that goes before ; they have a custom always to favour the worst and weakest ; they are most prone to suspitions , and use to condemn men for guilty upon any false suggestion ; they are apt to believe all news , especially if it be sorrowful ; and like fame , they make it more in the believing ; when there is no author , they fear those evils which themselves have feigned ; they are most desirous of new stirrs and changes , and are enemies to quiet and rest ; whatsoever is giddy or head-strong , they account manlike and couragious ; but whatsoever is modest or provident , seems sluggish ; each man hath a care of his particular , and thinks basely of the common good ; they look upon approaching mischiefs as they do upon thunder , only every man wisheth it may not touch his own person ; it is the nature of them , they must serve basely , or domineer proudly ; for they know no mean. thus do they paint to the life this beast with many heads . let me give you the cypher of their form of government ; as it is begot by sedition , so it is nourished by arms : it can never stand without wars , either with an enemy abroad , or with friends at home . the only means to preserve it , is , to have some powerful enemies near , who may serve instead of a king to govern it , that so , though they have not a king amongst them , yet they may have as good as a king over them : for the common danger of an enemy keeps them in better unity , than the laws they make themselves . ( . ) many have exercised their wits in parallelling the inconveniencies of regal and popular government ; but if we will trust experience before speculations philosophical , it cannot be denied , but this one mischief of sedition which necessarily waits upon all popularity , weighs down all the inconveniences that can be found in monarchy , tho they were never so many . it is said , skin for skin , yea , all that a man hath will he give for his life ; and a man will give his riches for the ransome of his life . the way then to examine what proportion the mischiefs of sedition and tyranny have one to another , is to enquire in what kind of government most subjects have lost their lives : let rome , which is magnified for her popularity , and villified for the tyrannical monsters the emperours , furnish us with examples . consider whether the cruelty of all the tyrannical emperours that ever ruled in this city , did ever spill a quarter of the blood that was poured out in the last hundred years of her glorious commonwealth . the murthers by tyberius , domitian , and commodus , put all together , cannot match that civil tragedy which was acted in that one sedition between marius and sylla , nay , even by sylla's part alone ( not to mention the acts of marius ) were fourscore and ten senators put to death , fifteen consuls , two thousand and six hundred gentlemen , and a hundred thousand others . this was the heighth of the roman liberty ; any man might be killed that would . a favour not fit to be granted under a royal government . the miseries of those licentious times are briefly touched by plutarch in these words . sylla ( saith he ) fell to shedding of blood , and filled all rome with infinite and unspeakable murthers — this was not only done in rome , but in all the cities of italy throughout , there was no temple of any god whatsoever , no altar in any bodies house , no liberty of hospital , no fathers house , which was not embrued with blood , and horrible murthers , the husbands were slain in the wives arms , and the children in the mothers laps ; and yet they that were slain for private malice , were nothing in respect of those that were murthered only for their goods — he openly sold their goods by the cryer , sitting so proudly in his chair of state , that it grieved the people more to see their goods packt up by them to whom he gave , or disposed them , than to see them taken away . sometimes he would give a whole country , or the whole revenues of certain cities , unto women for their beauties , or to pleasant jesters , minstrels , or wicked slaves made free . and to some he would give other mens wives by force , and make them be married against their wills. now let tacitus and suetonius be searched , and see if all their cruel emperours can match this popular villany , in such an universal slaughter of citizens , or civil butchery . god only was able to match him , and over-matched him , by fitting him with a most remarkable death , just answerable to his life ; for as he had been the death of many thousands of his country-men , so as many thousands of his own kindred in the flesh were the death of him , for he died of an impostume , which corrupted his flesh in such sort , that it turned all to lice ; he had many about him to shift him continually night and day ; yet the lice they wiped from him were nothing to them that multiplied upon him , there was neither apparel , linnen , baths , washings , nor meat it self , but was presently filled with swarms of this vile vermine . i cite not this to extenuate the bloody acts of any tyrannical princes , nor will i plead in defence of their cruelties ; only in the comparative , i maintain the mischiefs to a state to be less universal under a tyrant king ; for the cruelty of such tyrants extends ordinarily no further than to some particular men that offend him , and not to the whole kingdom : it is truly said by his late majesty king james , a king can never be so notoriously vicious , but he will generally favour justice , and maintain some order ; except in the particulars wherein his inordinate lust carries him away . even cruel domitian , dionysius the tyrant , and many others , are commended by historians for great observers of justice : a natural reason is to be rendered for it ; it is the multitude of people , and the abundance of their riches , which are the only strength and glory of every prince : the bodies of his subjects do him service in war , and their goods supply his present wants , therefore , if not out of affection to his people , yet out of natural love to himself , every tyrant desires to preserve the lives , and protect the goods of his subjects , which cannot be done but by justice , and if it be not done , the prince's loss is the greatest ; on the contrary , in a popular state , evey man knows the publick good doth not depend wholly on his care , but the common-wealth may well enough be governed by others though he tend only his private benefit , he never takes the publick to be his own business ; thus , as in a family , where one office is to be done by many servants , one looks upon another , and every own leaves the business for his fellow , until it is quite neglected by all ; nor are they much to be blamed for their negligence , since it is an even wager , their ignorance is as great : for magistrates among the people , being for the most part annual , do always lay down their office before they understand it ; so that a prince of a duller understanding , by use and experience must needs excell them ; again , there is no tyrant so barbarously wicked , but his own reason and sense will tell him , that though he be a god , yet he must dye like a man ; and that there is not the meanest of his subjects but may find a means to revenge himself of the injustice that is offered him : hence it is that great tyrants live continually in base fears , as did dionysius the elder ; tiberius , caligula , and nero are noted by suetonius to have been frighted with panick fears . but it is not so where wrong is done to any particular person by a multitude , he knows not who hurt him , or who to complain of , or to whom to address himself for reparation . any man may boldly exercise his malice and cruelty in all popular assemblies . there is no tyranny to be compared to the tyranny of a multitude . ( . ) what though the government of the people be a thing not to be endured , much less defended , yet many men please themselves with an opinion , that though the people may not govern ; yet they may partake and joyn with a king in the government , and so make a state mixed of popular and regal power , which they take to be the best tempered and equallest form of government . but the vanity of this fancy is too evident , it is a meer impossibility or contradiction , for if a king but once admit the people to be his companions , he leaves to be a king , and the state becomes a democracy ; at least , he is but a titular and no real king , that hath not the sovereignty to himself ; for the having of this alone , and nothing but this makes a king to be a king. as for that shew of popularity which is found in such kingdoms as have general assemblies for consultation about making publick laws : it must be remembred that such meetings do not share or divide the sovereignty with the prince : but do only deliberate and advise their supreme head , who still reserves the absolute power in himself ; for if in such assemblies , the king , the nobility , and people have equal shares in the sovereignty , then the king hath but one voice , the nobility likewise one , and the people one , and then any two of these voices should have power to over-rule the third ; thus the nobility and commons together should have power to make a law to bind the king , which was never yet seen in any kingdom , but if it could , the state must needs be popular and not regal . ( . ) if it be unnatural for the multitude to chuse their governours , or to govern , or to partake in the government , what can be thought of that damnable conclusion which is made by too many , that the multitude may correct , or depose their prince , if need be ? surely the unnaturalness , and injustice of this position cannot sufficiently be expressed : for admit that a king make a contract or paction with his people , either originally in his ancestors , or personally at his coronation ( for both these pactions some dream of , but cannot offer any proof for either ) yet by no law of any nation can a contract be thought broken , except that first a lawful tryal be had by the ordinary judge of the breakers thereof , or else every man may be both party and judge in his own case , which is absur'd once to be thought , for then it will lye in the hands of the headless multitude when they please to cast off the yoke of government ( that god hath laid upon them ) to judge and punish him , by whom they should be judged and punished themselves . aristotle can tell us , what judges the multitude are in their own case , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the judgment of the multitude in disposing of the sovereignty may be seen in the roman history , where we may find many good emperours murthered by the people , and many bad elected by them : nero , heliogabalus , otho , vitellius , and such other monsters of nature , were the minions of the multitude , and set up by them , pertinax , alexander , severus , gordianus , gallus , emilianus , quintilius , aurelianus , tacitus , probus , and numerianus ; all of them good emperours in the judgment of all historians , yet murthered by the multitude . ( . ) whereas many out of an imaginary fear pretend the power of the people to be necessary for the repressing of the insolencies of tyrants ; wherein they propound a remedy far worse than the disease , neither is the disease indeed so frequent as they would have us think . let us be judged by the history even of our own nation : we have enjoyed a succession of kings from the conquest now for above years ( a time far longer than ever yet any popular state could continue ) we reckon to the number of twenty six of these princes since the norman race , and yet not one of these is taxed by our historians for tyrannical government . it is true , two of these kings have been deposed by the people , and barbarously murthered , but neither of them for tyranny : for as a learned historian of our age saith , edward the second and richard the second were not insupportable either in their nature or rule , and yet the people , more upon wantonness than for any want , did take an unbridled course against them . edward the second , by many of our historians is reported to be of a good and vertuous nature , and not unlearned : they impute his defects rather to fortune than either to council or carriage of his affairs , the deposition of him was a violent fury , led by a wife both cruel and unchast , and can with no better countenance of right be justified , than may his lamentable both indignities and death it self . likewise the deposition of king richard ii , was a tempestuous rage , neither led or restrained by any rules of reason or of state — examine his actions without a distempered judgment , and you will not condemn him to be exceeding either insufficient or evil ; weigh the imputations that were objected against him , and you shall find nothing either of any truth or of great moment ; hollingshed writeth , that he was most unthankfully used by his subjects ; for although , through the frailty of his youth , he demeaned himself more dissolutely than was agreeable to the royalty of his estate , yet in no kings days were the commons in greater wealth , the nobility more honoured , and the clergy less wronged ; who notwithstanding , in the evil-guided strength of their will , took head against him , to their own headlong destruction afterwards ; partly during the reign of henry , his next successor , whose greatest atchievements were against his own people , in executing those who conspired with him against king richard : but more especially in succeeding times , when , upon occasion of this disorder , more english blood was spent , than was in all the foreign wars together which have been since the conquest . twice hath this kingdom been miserably wasted with civil war , but neither of them occasioned by the tyranny of any prince . the cause of the barons wars is by good historians attributed to the stubbornness of the nobility , as the bloody variance of the houses of york and lancaster , and the late rebellion , sprung from the wantonness of the people . these three unnatural wars have dishonoured our nation amongst strangers , so that in the censures of kingdoms , the king of spain is said to be the king of men , because of his subjects willing obedience ; the king of france king of asses , because of their infinite taxes and impositions ; but the king of england is said to be the king of devils , because of his subjects often insurrections against , and depositions of their princes . chap. iii. positive laws do not infringe the natural and fatherly power of kings . ( . ) regal authority not subject to the positive laws , kings before laws ; the king of judah and israel not tyed to laws . ( . ) of samuel's description of a king , sam. . ( . ) the power ascribed unto kings in the new testament . ( . ) whether laws were invented to bridle tyrants . ( . ) the benefit of laws . ( . ) kings keep the laws , though not bound by the laws . ( . ) of the oaths of kings . ( . ) of the benefit of the king's prerogative over laws . ( . ) the king the author , the interpreter , and corrector , of the common laws . ( . ) the king , judge in all causes both before the conquest and since . ( . ) the king and his council have anciently determined causes in the star-chamber . ( . ) of parliaments . ( . ) when the people were first called to parliament . ( . ) the liberty of parliaments , not from nature , but from grace of the princes . ( . ) the king alone makes laws in parliament . ( . ) governs both houses as head by himself . ( . ) by his council . ( . ) by his judges . ( . ) hitherto i have endeavoured to shew the natural institution of regal authority , and to free it from subjection to an arbitrary election of the people : it is necessary also to enquire whether humane laws have a superiority over princes ; because those that maintain the acquisition of royal jurisdiction from the people , do subject the exercise of it to positive laws . but in this also they err ; for as kingly power is by the law of god , so it hath no inferiour law to limit it . the father of a family governs by no other law than by his own will ; not by the laws and wills of his sons or servants . there is no nation that allows children any action or remedy for being unjustly governed ; and yet for all this , every father is bound by the law of nature to do his best for the preservation of his family ; but much more is a king always tyed by the same law of nature to keep this general ground , that the safety of the kingdom be his chief law : he must remember , that the profit of every man in particular , and of all together in general , is not always one and the same ; and that the publick is to be preferred before the private ; and that the force of laws must not be so great as natural equity it self , which cannot fully be comprised in any laws whatsoever , but is to be left to the religious atchievement of those who know how to manage the affairs of state , and wisely to ballance the particular profit with the counterpoize of the publick , according to the infinite variety of times , places , persons ; a proof unanswerable , for the superiority of princes above laws , is this , that there were kings long before there were any laws : for a long time the word of a king was the only law ; and if practice ( as saith sir walter raleigh ) declare the greatness of authority , even the best kings of judah and israel were not tied to any law ; but they did whatsoever they pleased in the greatest matters . ( . ) the unlimited jurisdiction of kings is so amply described by samuel , that it hath given occasion to some to imagine , that it was , but either a plot or trick of samuel to keep the government himself and family , by frighting the israelites with the mischiefs in monarchy , or else a prophetical description only of the future ill government of saul : but the vanity of these conjectures are judiciously discovered in that majestical discourse of the true law of free monarchy ; wherein it is evidently shewed , that the scope of samuel was to teach the people a dutiful obedience to their king , even in those things which themselves did esteem mischievous and inconvenient : for by telling them what a king would do , he indeed instructs them what a subject must suffer ; yet not so that it is right for kings to do injury , but it is right for them to go unpunished by the people if they do it : so that in this point it is all one , whether samuel describe a king , or a tyrant , for patient obedience is due to both ; no remedy in the text against tyrants , but in crying and praying unto god in that day . but howsoever in a rigorous construction samuel's description be applyed to a tyrant ; yet the words by a benigne interpretation may agree with the manners of a just king ; and the scope and coherence of the text doth best imply the more moderate , or qualified sense of the words ; for as sir w. raleigh confesses , all those inconveniences and miseries which are reckoned by samuel as belonging to kingly government , were not intollerable , but such as have been born , and are still born , by free consent of subjects towards their princes ; nay at this day , and in this land , many tenants by their tenures and services are tyed to the same subjection , even to subordinate and inferiour lords : to serve the king in his wars , and to till his ground , is not only agreeable to the nature of subjects , but much desired by them ; according to their several births , and conditions : the like may be said for the offices of women-servants , confectioners , cooks , and bakers , for we cannot think that the king would use their labours without giving them wages , since the text it self mentions a liberal reward of his servants . as for the taking of the tenth of their seed , of their vines , and of their sheep , it might be a necessary provision for their kings household , and so belong to the right of tribute : for whereas is mentioned the taking of the tenth ; it cannot agree well to a tyrant , who observes no proportion in fleecing his people . lastly , the taking of their fields , vineyards , and olive-trees , if it be by force or fraud , or without just recompence , to the dammage of private persons only , it is not to be defended ; but if it be upon the publick charge and general consent , it might be justified , as necessary at the first erection of a kingdom ; for those who will have a king , are bound to allow him royal maintenance , by providing revenues for the crown , since it is both for the honour , profit , and safety too of the people , to have their king glorious , powerful , and abounding in riches , besides , we all know the lands and goods of many subjects may be oft-times legally taken by the king , either by forfeitures , escheat , attainder , outlawry , confiscation , or the like . thus we see samuel's character of a king may literally well bear a mild sense , for greater probability there is that samuel so meant , and the israelites so understood it ; to which this may be added , that samuel tells the israelites , this will be the manner of the king that shall reign over you : and ye shall cry because of your king which ye shall have chosen you ; that is to say : thus shall be the common custom or fashion , or proceeding of saul your king ; or , as the vulgar latine renders it , this shall be the right or law of your king : not meaning , as some expound it , the casual event , or act of some individuum vagum , or indefinite king , that might happen one day to tyrannize over them . so that saul , and the constant practice of saul , doth best agree with the literal sense of the text. now that saul was no tyrant , we may note that the people asked a king , as all nations had . god answers , and bids samuel to hear the voice of the people , in all things which they spake , and appoint them a king. they did not ask a tyrant , and to give them a tyrant , when they asked a king , had not been to hear their voice in all things , but rather when they asked an egge , to have given them a scorpion : unless we will say , that all nations had tyrants . besides , we do not find in all scripture that saul was punished , or so much as blamed , for committing any of those acts which samuel describes : and if samuel's drift had been only to terrifie the people , he would not have forgotten to foretell saul's bloody cruelty , in murthering innocent priests , and smiting with the edge of the sword the city of nob , both man , woman , and child . again , the israelites never shrank at these conditions proposed by samuel , but accepted of them , as such as all other nations were bound unto . for their conclusion is , nay , but we will have a king over vs , that we also may be like all the nations , and that our king may judge us , and go out before us to fight our battels . meaning he should earn his privileges , by doing the work for them , by judging them , and fighting for them . lastly , whereas the mention of the peoples crying unto the lord , argues they should be under some tyrannical oppression ; we may remember , that the peoples complaints and cries are not always an argument of their living under a tyrant . no man can say king solomon was a tyrant , yet all the congregation of israel complain'd that solomon made their yoke grievous , and therefore their prayer to rehoboam is , make thou the grievous service of thy father solomon , and his heavy yoke which he put upon us , lighter , and we will serve thee . to conclude , it is true , saul lost his kingdom , but not for being too cruel or tyrannical to his subjects , but by being too merciful to his enemies ; his sparing agag when he should have slain him , was the cause why the kingdom was torn from him . ( . ) if any desire the direction of the new testament , he may find our saviour limiting and distinguishing royal power , by giving to caesar those things that were caesar 's , and to god those things that were god's . obediendum est in quibus mandatum dei non impeditur . we must obey where the commandment of god is not hindred ; there is no other law but god's law to hinder our obedience . it was the answer of a christian to the emperour , we only worship god , in other things we gladly serve you . and it seems tertullian thought whatsoever was not god's was the emperours , when he saith , bene opposuit caesari pecuniam , te ipsum deo , alioqui quid erit dei , si omnia caesaris . our saviour hath well apportioned our money for caesar , and our selves for god , for otherwise , what shall god's share be , if all be caesar's . the fathers mention no reservation of any power to the laws of the land , or to the people . s. ambrose , in his apology for david , expresly saith , he was a king , and therefore bound to no laws , because kings are free from the bonds of any fault . s. augustine also resolves , imperator non est subjectus legibus , qui habet in potestate alias leges ferre . the emperour is not subject to laws , who hath power to make other laws . for indeed , it is the rule of solomon , that we must keep the king's commandment , and not to say , what dost thou ? because where the word of a king is there is power , and all that he pleaseth he will do . if any mislike this divinity in england , let him but hearken to bracton , chief justice in henry the third's days , which was since the institution of parliaments , his words are , speaking of the king , omnes sub eo , & ipse sub nullo , nisi tantum sub deo , &c. all are under him , and he under none , but god only : if he offend , since no writ can go against him , their remedy is by petitioning him to amend his fault ; which if he shall not do , it will be punishment sufficient for him to expect god as a revenger : let none presume to search into his deeds , much less to oppose them . when the jews asked our blessed saviour , whether they should pay tribute , he did not first demand what the law of the land was , or whether there was any statute against it , nor enquired whether the tribute were given by consent of the people , nor advised them to stay their payment till they should grant it ; he did no more but look upon the superscription , and concluded , this image you say is caesar's , therefore give it to caesar . nor must it here be said , that christ taught this lesson only to the conquered jews , for in this he gave direction for all nations , who are bound as much in obedience to their lawful kings , as to any conquerour or vsurper whatsoever . whereas being subject to the higher powers , some have strained these words to signifie the laws of the land , or else to mean the highest power , as well aristocratical and democratical , as regal : it seems st. paul looked for such interpretation , and therefore thought fit to be his own expositor , and to let it be known , that by power he understood a monarch that carried a sword : wilt thou not be afraid of the power ? that is , the ruler that carrieth the sword , for he is the minister of god to thee — for he beareth not the sword in vain . it is not the law that is the minister of god , or that carries the sword , but the ruler or magistrate ; so they that say the law governs the kingdom , may as well say that the carpenters rule builds an house , and not the carpenter ; for the law is but the rule or instrument of the ruler . and st. paul concludes , for this cause pay you tribute also , for they are god's ministers attending continually upon this very thing . render therefore tribute to whom tribute is due , custom to whom custom . he doth not say , give as a gift to god's minister . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , render or restore tribute , as a due . also st. peter doth most clearly expound this place of st. paul , where he saith , submit your selves to every ordinance of man , for the lord's sake , whether it be to the king as supreme , or unto governours , as unto them that are sent by him . here the very self same word ( supreme , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which st. paul coupleth with power , st. peter conjoyneth with the king , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thereby to manifest that king and power are both one . also st. peter expounds his own words of humane ordinance , to be the king , who is the lex loquens , a speaking law ; he cannot mean that kings themselves are an humane ordinance , since st. paul calls the supreme power , the ordinance of god ; and the wisdom of god saith , by me kings reign : but his meaning must be , that the laws of kings are humane ordinances . next , the governours that are sent by him ; that is by the king , not by god , as some corruptly would wrest the text , to justifie popular governours as authorized by god ; whereas in grammatical construction [ him ] the relative must be referred to the next antecedent , which is king ; besides , the antithesis between supreme and sent , proves plainly that the governours were sent by kings ; for if the governours were sent by god , and the king be an humane ordinance , then it follows , that the governours were supreme , and not the king ; or if it be said , that both king and governours are sent by god , then they are both equal , and so neither of them supreme . therefore st. peter's meaning is in short , obey the laws of the king , or of his ministers . by which it is evident , that neither st. peter , nor st. paul , intended other form of government than only monarchical , much less any subjection of princes to humane laws . that familiar distinction of the school-men , whereby they subject kings to the directive , but not to the coactive power of laws , is a confession , that kings are not bound by the positive laws of any nation , since the compulsory power of laws is that which properly makes laws to be laws by binding men by rewards or punishment to obedience ; whereas the direction of the law is but like the advice and direction which the kings council gives the king , which no man says is a law to the king. ( . ) there want not those who believe , that the first invention of laws was to bridle and moderate the over-great power of kings ; but the truth is , the original of laws was for the keeping of the multitude in order : popular estates could not subsist at all without laws , whereas kingdoms were govern'd many ages without them . the people of athens , assoon as they gave over kings , were forced to give power to draco first , then to solon , to make them laws , not to bridle kings , but themselves ; and tho many of their laws were very severe and bloody , yet for the reverence they bare to their law-makers , they willingly submitted to them . nor did the people give any limited power to solon , but an absolute jurisdiction , at his pleasure to abrogate and confirm what he thought fit , the people never challenging any such power to themselves : so the people of rome gave to the ten men , who were to chuse and correct their laws for the twelve tables , an absolute power , without any appeal to the people . ( . ) the reason why laws have been also made by kings , was this ; when kings were either busied with wars , or distracted with publick cares , so that every private man could not have access to their persons , to learn their wills and pleasure ; then of necessity were laws invented , that so every particular subject might find his prince's pleasure decyphered to him in the tables of his laws , that so there might be no need to resort unto the king ; but either for the interpretation or mitigation of obscure or rigorous laws , or else in new cases , for a supplement where the law was defective . by this means both king and people were in many things eased : first , the king by giving laws doth free himself of great and intolerable troubles , as moses did himself by chusing elders . secondly , the people have the law as a familiar admonisher and interpreter of the king's pleasure , which being published throughout the kingdom , doth represent the presence and majesty of the king : also the judges and magistrates , ( whose help in giving judgment in many causes kings have need to use ) are restrained by the common rules of the law from using their own liberty to the injury of others , since they are to judge according to the laws , and not follow their own opinions . ( . ) now albeit kings , who make the laws , be ( as king james teacheth us ) above the laws ; yet will they rule their subjects by the law ; and a king , governing in a setled kingdom , leaves to be a king , and degenerates into a tyrant , so soon as he seems to rule according to his laws ; yet where he sees the laws rigorous or doubtful , he may mitigate and interpret . general laws made in parliament , may , upon known respects to the king , by his authority be mitigated or suspended , upon causes only known to him . and although a king do frame all his actions to be according to the laws , yet he is not bound thereto , but at his good will , and for good example : or so far forth as the general law of the safety of the common-weal doth naturally bind him ; for in such sort only positive laws may be said to bind the king , not by being positive , but as they are naturally the best or only means for the preservation of the common-wealth . by this means are all kings , even tyrants and conquerours , bound to preserve the lands , goods , liberties , and lives of all their subjects , not by any municipial law of the land , so much as the natural law of a father , which binds them to ratifie the acts of their forefathers and predecessors , in things necessary for the publick good of their subjects . ( . ) others there be that affirm , that although laws of themselves do not bind kings , yet the oaths of kings at their coronations tye them to keep all the laws of their kingdoms . how far this is true , let us but examine the oath of the kings of england at their coronation ; the words whereof are these , art thou pleased to cause to be administred in all thy judgments indifferent and upright justice , and to use discretion with mercy and verity ? art thou pleased that our upright laws and customs be observed , and dost thou promise that those shall be protected and maintained by thee ? these two are the articles of the king's oath , which concern the laity or subjects in general ; to which the king answers affirmatively . being first demanded by the arch-bishop of canterbury , pleaseth it you to confirm and observe the laws and customs of ancient times , granted from god , by just and devout kings , unto the english nation , by oath unto the said people . especially the laws , liberties , and customs granted unto the clergy and laity by the famous king edward . we may observe , in these words of the articles of the oath , that the king is required to observe not all the laws , but only the upright , and that with discretion and mercy . the word upright cannot mean all laws , because in the oath of richard the second , i find evil and unjust laws mentioned , which the king swears to abolish ; and in the old abridgment of statutes , set forth in henry the eighth's days , the king is to swear wholly to put out evil laws ; which he cannot do , if he be bound to all laws . now what laws are upright and what evil , who shall judge but the king , since he swears to administer upright justice with discretion and mercy ( or as bracton hath it ) aequitatem praecipiat , & misericordiam . so that in effect , the king doth swear to keep no laws , but such as in his judgment are upright , and those not literally always , but according to equity of his conscience , joyn'd with mercy , which is properly the office of a chancellour rather than of a judge ; and if a king did strictly swear to observe all the laws , he could not without perjury give his consent to the repealing or abrogating of any statute by act of parliament , which would be very mischievable to the state. but let it be supposed for truth , that kings do swear to observe all the laws of their kingdom , yet no man can think it reason that kings should be more bound by their voluntary oaths than common persons are by theirs . now if a private person make a contract , either with oath or without oath , he is no further bound than the equity and justice of the contract ties him ; for a man may have relief against an unreasonable and unjust promise , if either deceit , or error , or force , or fear induced him thereunto : or if it be hurtful or grievous in the performance . since the laws in many cases give the king a prerogative above common persons , i see no reason why he should be denied the priviledg which the meanest of his subjects doth enjoy . here is a fit place to examine a question which some have moved , whether it be a sin for a subject to disobey the king , if he command any thing contrary to his laws ? for satisfaction in this point , we must resolve that not only in humane laws , but even in divine , a thing may be commanded contrary to law , and yet obedience to such a command is necessary . the sanctifying of the sabbath is a divine law ; yet if a master command his servant not to go to church upon a sabbath-day , the best divines teach us , that the servant must obey this command , though it may be sinful and unlawfull in the master ; because the servant hath no authority or liberty to examine and judge whether his master sin or no in so commanding : for there may be a just cause for a master to keep his servant from church , as appears luke . . yet it is not fit to tie the master to acquaint his servant with his secret counsels , or present necessity : and in such cases , the servant 's not going to church , becomes the sin of the master , and not of the servant . the like may be said of the king 's commanding a man to serve him in the wars , he may not examine whether the war be just or unjust , but must obey , since he hath no commission to judge of the titles of kingdoms , or causes of war ; nor hath any subject power to condemn his king for breach of his own laws . ( . ) many will be ready to say , it is a slavish and dangerous condition to be subject to the will of any one man , who is not subject to the laws . but such men consider not , . that the prerogative of a king is to be above all laws , for the good only of them that are under the laws , and to defend the peoples liberties , as his majesty graciously affirmed in his speech after his last answer to the petition of right : howsoever some are afraid of the name of prerogative , yet they may assure themselves the case of subjects would be desperately miserable without it . the court of chancery it self is but a branch of the king's prerogative , to relieve men against the inexorable rigour of the law , which without it is no better than a tyrant , since summum jus , is summa injuria . general pardons , at the coronation and in parliaments , are but the bounty of the prerogative . . there can be no laws without a supreme power to command or make them . in all aristocraties the nobles are above the laws , and in all democraties the people . by the like reason , in a monarchy the king must of necessity be above the laws ; there can be no soveraign majesty in him that is under them ; that which giveth the very being to a king , is the power to give laws ; without this power he is but an equivocal king. it skills not which way kings come by their power , whether by election , donation , succession , or by any other means ; for it is still the manner of the government by supreme power that makes them properly kings , and not the means of obtaining their crowns . neither doth the diversity of laws , nor contrary customs , whereby each kingdom differs from another , make the forms of common-weal different , unless the power of making laws be in several subjects . for the confirmation of this point , aristotle saith , that a perfect kingdom is that wherein the king rules all things according to his own will , for he that is called a king according to the law , makes no kind of kingdom at all . this it seems also the romans well understood to be most necessary in a monarchy ; for though they were a people most greedy of liberty , yet the senate did free augustus from all necessity of laws , that he might be free of his own authority , and of absolute power over himself and over the laws , to do what he pleased , and leave undone what he list , and this decree was made while augustus was yet absent . accordingly we find , that vlpian the great lawyer delivers it for a rule of the civil law ; princeps , legibus solutus est , the prince is not bound by the laws . ( . ) if the nature of laws be advisedly weighed , the necessity of the princes being above them may more manifest it self ; we all know that a law in general is the command of a superior power . laws are divided ( as bellarmine divides the word of god ) into written and unwritten , not for that it is not written at all , but because it was not written by the first devisers or makers of it . the common law ( as the lord chancellor egerton teacheth us ) is the common custom of the realm . now concerning customs , this must be considered , that for every custom there was a time when it was no custom ; and the first president we now have , had no president when it began ; when every custom began , there was something else than custom that made it lawful , or else the beginning of all customs were unlawful . customs at first became lawful only by some superiour , which did either command or consent unto their beginning . and the first power which we find ( as it is confessed by all men ) is the kingly power , which was both in this and in all other nations of the world , long before any laws , or any other kind of government was thought of ; from whence we must necessarily infer , that the common law it self , or common customs of this land , were originally the laws and commands of kings at first unwritten . nor must we think the common customs ( which are the principles of the common law , and are but few ) to be such , or so many , as are able to give special rules to determine every particular cause . diversity of cases are infinite , and impossible to be regulated by any law ; and therefore we find , even in the divine laws which are delivered by moses , there be only certain principal laws , which did not determine , but only direct the high-priest or magistrate , whose judgment in special cases did determine , what the general law intended . it is so with the common law , for when there is no perfect rule , judges do resort to those principles , or common-law axiomes , whereupon former judgments , in cases somewhat like , have been delivered by former judges , who all receive authority from the king , in his right and name to give sentence according to the rules and presidents of antient times : and where presidents have failed , the judges have resorted to the general law of reason , and accordingly given judgment , without any common law to direct them . nay , many times , where there have been presidents to direct , they , upon better reason only , have changed the law , both in causes criminal and civil , and have not insisted so much on the examples of former judges , as examined and corrected their reasons ; thence it is that some laws are now obsolete and out of use , and the practice quite contrary to what it was in former times , as the lord chancellour egerton proves , by several instances . nor is this spoken to derogate from the common law , for the case standeth so with the laws of all nations , although some of them have their laws and principles written and established : for witness to this , we have aristotle his testimony in his ethiques , and in several places in his politiques ; i will cite some of them : every law , saith he , is in the general , but of some things there can be no general law — when therefore the law speaks in general , and something falls out after besides the general rule : then it is fit that what the law maker hath omitted , or where he hath erred by speaking generally , it should be corrected or supplied , as if the law-maker himself were present to ordain it . the governour , whether he be one man , or more , ought to be lord over all those things whereof it was impossible the law should exactly speak , because it is not easie to comprehend all things under general rules — whatsoever the law cannot determine , it leaves to the governours to give judgment therein , and permits them to rectify whatsoever upon tryal thy find to be better than the written laws . besids , all laws are of themselves dumb , and some or other must be trusted with the application of them to particulars , by examining all circumstances , to pronounce when they are broken , or by whom . this work of right application of laws is not a thing easie or obvious for ordinary capacities ; but requires profound abilities of nature , for the beating out of the truth , witness the diversity , and sometimes the contrariety of opinions of the learned judges , in some difficult points . ( ) since this is the common condition of laws , it is also most reasonable that the law-maker should be trusted with the application or interpretation of the laws ; and for this cause anciently the kings of this land have sitten personally in courts of judicature , and are still representatively present in all courts ; the judges are but substituted , and called the king's justices , and their power ceaseth when the king is in place . to this purpose bracton , that learned chief justice , in the reign of henry the third , saith in express terms ; in doubtful and obscure points the interpretation and will of our lord the king is to be expected ; since it is his part to interpret , who made the law ; for , as he saith in another place , rex , & non alius debet judicare , si solus ad id sufficere possit , &c. the king , and no body else , ought to give judgment , if he were able , since by virtue of his oath he is bound to it ; therefore the king ought to exercise power as the vicar or minister of god : but if our lord the king be not able to determine every cause , to ease part of his pains , by distributing the burthen to more persons , he ought to chuse wise-men fearing god , &c. and make justices of them . much to the same purpose are the words of edward the first , in the beginning of his book of laws , written by his appointment by john briton , bishop of hereford : we will , saith he , that our own jurisdiction be above all the jurisdictions of our realm , so as in all manner of felonies , trespasses , contracts , and in all other actions personal or real , we have power to yield such judgements as do appertain without other process , wheresoever we know the right truth as judges . neither may this be taken to be meant of an imaginary presence of the king's person in his courts , because he doth immediately after in the same place severally set forth by themselves the jurisdictions of his ordinary courts ; but must necessarily be understood of a jurisdiction remaining in the king 's royal person . and that this then was no new-made law , or first brought in by the norman conquests , appears by a saxon law made by king edgar , in these words , as i find them in mr. lambert . nemo in lite regem appellato , nisi quidem domi justitiam consequi , aut impetrare non poterit , sin summo jure domi urgeatur , ad regem , ut is onus aliqua ex parte allevet , provocato . let no man in suit appeal to the king , unless he may not get right at home ; but if the right be too heavy for him , then let him go to the king to have it eased . as the judicial power of kings was exercised before the conquest , so in those setled times after the conquest , wherein parliaments were much in use , there was a high-court following the king , which was the place of soveraign justice , both for matter of law and conscience , as may appear by a parliament in edward the first 's time , taking order , that the chancellour and the justices of the bench should follow the king , to the end that he might have always at hand able men for his direction in suits that came before him. and this was after the time that the court of common-pleas was made stationary , which is an evidence that the king reserved a soveraign power , by which he did supply the want , or correct the rigour of the common law ; because the positive law , being grounded upon that which happens for the most part , cannot foresee every particular which time and experience brings forth . ( . ) therefore though the common law be generally good and just , yet in some special case it may need correction , by reason of some considerable circumstance falling out , which at the time of the law-making was not thought of . also sundry things do fall out , both in war and peace , that require extraordinary help , and cannot wait for the usual care of common law , the which is not performed , but altogether after one sort , and that not without delay of help and expence of time ; so that although all causes are , and ought to be referred to the ordinary process of common law , yet rare matters from time to time do grow up meet , for just reasons , to be referred to the aid of the absolute authority of the prince ; and the statute of magna charta hath been understood of the institution then made of the ordinary jurisdiction in common causes , and not for restraint of the absolute authority , serving only in a few rare and singular cases : for though the subjects were put to great dammage by false accusations and malicious suggestions made to the king and his council , especially during the time of king edward the third , whilst he was absent in the wars in france , insomuch as in his reign divers statutes were made , that provided none should be put to answer before the king and his council without due process ; yet it is apparent the necessity of such proceedings was so great , that both before edward the third's days , and in his time , and after his death , several statutes were made , to help and order the proceedings of the king and his council . as the parliament in . edw , . cap. . did provide , that the chancellour and justices of the king's bench should follow the king ; that so he might have near unto him some that be learned in the laws , which be able to order all such matters as shall come unto the court , at all times when need shall require . by the statute of . edw. . cap. . taliation was ordained , in case the suggestion to the king proved untrue . then . edw. . cap. . takes away taliation , and appoints imprisonment till the king and party grieved be satisfied . in the statutes of . ric. . cap. . and . hen. . cap. . dammages and expences are awarded in such cases . in all these statutes it is necessarily implyed , that complaints upon just causes might be moved before the king and his council . at a parliament at glocester , . ric. . when the commons made petition , that none might be forced by writ out of chancery , or by privy seal , to appear before the king and his council , to answer touching free-hold . the king's answer was , he thought it not reasonable that he should be constrained to send for his leiges upon causes reasonable : and albeit he did not purpose that such as were sent for should answer [ finalment ] peremptorily touching their free-hold , but should be remanded for tryal thereof , as law required : provided always , ( saith he ) that at the suit of the party , where the king and his council shall be credibly informed , that because of maintenance , oppression , or other outrages , the common law cannot have duly her course , in such case the counsel for the party . also in the th year of his reign when the commons did pray , that upon pain of forfeiture , the chancellour or council of the king , should not after the end of the parliament make any ordinance against the common law ; the king answered , let it be used as it hath been used before this time , so as the regality of the king be saved , for the king will save his regalities as his progenitors have done . again , in the th year of henry the fourth , when the commons complained against subpaena's , & other writs , grounded upon false suggestions ; the king answered , that he would give in charge to his officers , that they should abstain more than before time they had , to send for his subjects in that manner . but yet ( saith he ) it is not our intention , that our officers shall so abstain , that they may not send for our subjects in matters and causes necessary , as it hath been used in the time our good progenitors . likewise when for the same cause complaint was made by the commons , anno . hen. . the king's answer was , le roy s'advisera , the king will be advised ; which amounts to a denial for the present , by a phrase peculiar for the king 's denying to pass any bill that hath passed the lords and commons . these complaints of the commons , and the answers of the king , discover , that such moderation should be used , that the course of the common law be ordinarily maintained , lest subjects be convented before the king and his council without just cause , that the proceedings of the council-table be not upon every slight suggestion , nor to determine finally concerning freehold of inheritance . and yet that upon cause reasonable , upon credible information , in matters of weight , the king's regality or prerogative , in sending for his subjects , be maintain'd , as of right it ought , and in former times hath been constantly used . king edward the first , finding that bogo de clare was discharged of an accusation brought against him in parliament , for that some formal imperfections were found in the complaint , commanded him nevertheless to appear before him and his council , ad faciendum , & recipiendum quod per regem & ejus concilium fuerit faciendum ; and so proceeded to an examination of the whole cause . . edw. . edward the third , in the star-chamber ▪ ( which was the ancient council-chamber at westminster ) upon the complaint of elizabeth audley , commanded james audley to appear before him and his council , and determin'd a controversy between them , touching lands contain'd in the covenants of her joynture . rot. claus . de an . . ed. . henry the fifth , in a suit before him and his council for the titles of the mannors of seere and s. laurence , in the isle of thenet in kent , took order for sequestring the profits till the right were tryed , as well for avoiding the breach of the peace , as for prevention of waste and spoil . rot. patin . anno . hen. . henry the sixth commanded the justices of the bench to stay the arraignment of one verney of london , till they had other commandment from him and his council , because verney , being indebted to the king and others , practised to be indicted of felony , wherein he might have his clergy , and make his purgation , of intent to defraud his creditors . . hen. rot. . in banco regis . edward the fourth and his council in the star-chamber , heard the cause of the master and poor brethren of s. leonards in york , complaining , that sir huge hastings , and others , withdrew from them a great part of their living , which consisted chiefly upon the having of a thrave of corn of every plough-land within the counties of york , westmerland , cumberland , and lancashire . rot. paten . de anno ed. . part . memb. . henry the seventh and his council , in the star-chamber , decreed , that margery and florence becket should sue no further in their cause against alice radley , widow , for lands in wolwich and plumstead in kent ; for as much as the matter had been heard first before the council of king edw. . after that before the president of the requests of that king , hen. . and then lastly , before the council of the said king. hen. . what is hitherto affirmed of the dependency and subjection of the common law to the soveraign prince , the same may be said as well of all statute laws ; for the king is the sole immediate author , corrector , and moderator of them also ; so that neither of these two kinds of laws are or can be any diminution of that natural power , which kings have over their people , by right of father-hood , but rather are an argument to strengthen the truth of it ; for evidence whereof , we may in some points consider the nature of parliaments , because in them only all statutes are made . ( . ) though the name of parliament ( as mr. cambden saith ) be of no great antiquity , but brought in out of france , yet our ancestors , the english saxons , had a meeting , which they called , the assembly of the wise ; termed in latine , conventum magnatum , or , praesentia regis , procerumque prelaterumque collectorum . the meeting of the nobility , or the presence of the king , prelates , and peers assembled ; or in general , magnum concilium , or commune concilium ; and many of our kings in elder times made use of such great assemblies for to consult of important affairs of state ; all which meetings , in a general sense , may be termed parliaments . great are the advantages which both the king and people may receive by a well-ordered parliament ; there is nothing more expresseth the majesty and supream power of a king , than such an assembly , wherein all his people acknowledg him for soveraign lord , and make all their addresses to him by humble petition and supplication ; and by their consent and approbation do strengthen all the laws , which the king , at their request and by their advice and ministry , shall ordain . thus they facilitate the government of the king , by making the laws unquestionable , either to the subordinate magistrates , or refractory multitude . the benefit which accrews to the subject by parliaments , is , that by their prayers and petitions kings are drawn many times to redress their just grievances , and are overcome by their importunity to grant many things which otherwise they would not yield unto ; for the voice of a multitude is easilier heard . many vexations of the people are without the knowledg of the king ; who in parliament seeth and heareth his people himself ; whereas at other times he commonly useth the eyes and ears of other men. against the antiquity of parliaments we need not dispute , since the more ancient they be , the more they make for the honour of monarchy ; yet there be certain circumstances touching the forms of parliaments , which are fit to be considered . first , we are to remember , that until about the time of the conquest , there could be no parliaments assembled of the general states of the whole kingdom of england , because till those days we cannot learn it was entirely united into one kingdom ; but it was either divided into several kingdoms , or governed by several laws . when julius caesar landed , he found kings in kent ; and the british names of dammonii , durotriges , belgae , attrebatii , trinobantes , iceni , silures , and the rest , are plentiful testimonies of the several kingdoms of britains , when the romans left us . the saxons divided us into kingdoms : when these saxons were united all into a monarchy , they had always the danes their companions , or their masters in the empire , till edward the confessors days , since whose time the kingdom of england hath continued united , as now it doth : but for a thousand years before we cannot find it was entirely settled , during the time of any one king's reign . as under the mercian law : the west saxons were confined to the saxon laws ; essex , norfolk , suffolk , and some other places , were vexed with danish laws ; the northumbrians also had their laws apart . and until edward the confessor's reign , who was next but one before the conqueror , the laws of the kingdom were so several and uncertain , that he was forced to cull a few of the most indifferent and best of them , which were from him called st. edward's laws : yet some say that edgar made those laws , and that the confessor did but restore and mend them . alfred also gathered out of mulmutius laws , such as he translated into the saxon tongue . thus during the time of the saxons , the laws were so variable , that there is little or no likelihood to find any constant form of parliaments of the whole kingdom . ( ) a second point considerable is , whether in such parliaments , as was in the saxon's times , the nobility and clergy only were of those assemblies , or whether the commons were also called ? some are of opinion , that though none of the saxon laws do mention the commons , yet it may be gathered by the word wisemen , the commons are intended to be of those assemblies , and they bring ( as they conceive ) probable arguments to prove it , from the antiquity of some burroughs that do yet send burgesses , and from the proscription of those in ancient demesne , not to send burgesses to parliament . if it be true , that the west-saxons had a custom to assemble burgesses out of some of their towns , yet it may be doubted , whether other kingdoms had the same usage ; but sure it is , that during the heptarchy , the people could not elect any knights of the shire , because england was not then divided into shires . on the contrary , there be of our historians who do affirm , that henry the first caused the commons first to be assembled by knights and burgesses of their own appointment , for before his time only certain of the nobility and prelates of the realm were called to consultation about the most important affairs of state. if this assertion be true , it seems a meer matter of grace of this king , and proves not any natural right of the people , originally to be admitted to chuse their knights and burgesses of parliament ; though it had been more for the honour of parliaments , if a king , whose title to the crown had been better , had been author of the form of it ; because he made use of it for his unjust ends. for thereby he secured himself against his competitor and elder brother , by taking the oaths of the nobility in parliament : and getting the crown to be setled upon his children . and as the king made use of the people , so they , by colour of parliament , served their own turns ; for after the establishment of parliaments by strong hand , and by the sword , they drew from him the great charter , which he granted the rather to flatter the nobility and people , as sir walter raleigh in his dialogue of parliaments doth affirm , in these words : the great charter was not originally granted legally and freely ; for henry the first did but vsurp the kingdom , and therefore , the better to assure himself against robert his elder brother , he flattered the nobility and people with their charters ; yea , king john , that confirmed them , had the like respect , for arthur duke of britain was the undoubted heir of the crown , upon whom king john vsurped , and so to conclude , these charters had their original from kings de facto , but not de jure — the great charter had first an obscure birth by vsurpation , and was secondly fostered and shewed to the world by rebellion . ( . ) a third consideration must be , that in the former parliaments , instituted and continued since king henry the first 's time , is not to be found the usage of any natural liberty of the people ; for all those liberties that are claimed in parliament are the liberties of grace from the king , and not the liberties of nature to the people ; for if the liberty were natural , it would give power to the multitude to assemble themselves when and where they please , to bestow soveraignty , and by pactions to limit and direct the exercise of it . whereas , the liberties of favour and grace , which are claimed in parliaments , are restrained both for time , place persons , and other circumstances , to the sole pleasure of the king. the people cannot assemble themselves , but the king , by his writs , calls them to what place he pleases ; and then again scatters them with his breath at an instant , without any other cause shewed than his will. neither is the whole summoned , but only so many as the king's writs appoint . the prudent king edward the first , summoned always those barons of ancient families , that were most wise to his parliament , but omitted their sons after their death , if they were not answerable to their parents in understanding . nor have the whole people voices in the election of knights of the shire or burgesses , but only freeholders in the counties , and freemen in the cities and burroughs ; yet in the city of westminster all the house-holders , though they be neither freemen nor free-holders , have voices in their election of burgesses . also during the time of parliament , those privileges of the house of commons , of freedom of speech , power to punish their own members , to examine the proceedings and demeanour of courts of justice and officers , to have access to the king's person , and the like , are not due by a-any natural right , but are derived from the bounty or indulgence of the king , as appears by a solemn recognition of the house : for at the opening of the parliament , when the speaker is presented to the king , he , in the behalf and name of the whole house of commons , humbly craves of his majesty , that he would be pleased to grant them their accustomed liberties of freedom of speech , of access to his person , and the rest . these privileges are granted with a condition implyed , that they keep themselves within the bounds and limits of loyalty and obedience ; for else why do the house of commons inflict punishment themselves upon their own members for transgressing in some of these points ; and the king , as head , hath many times punished the members for the like offences . the power which the king giveth , in all his courts , to his judges or others to punish , doth not exclude him from doing the like , by way of prevention , concurrence , or evocation , even in the same point which he hath given in charge by a delegated power ; for they who give authority by commission , do always retain more than they grant : neither of the two houses claim an infallibility of not erring , no more than a general council can . it is not impossible but that the greatest may be in fault , or at least interested or engaged in the delinquency of one particular member . in such cases it is most proper for the head to correct , and not to expect the consent of the members , or for the parties peccant to be their own judges . nor is it needful to confine the king , in such cases , within the circle of any one court of justice , who is supream judg in all courts . and in rare and new cases , rare and new remedies must be sought out ; for it is a rule of the common law , in novo casu , novum remedium est apponendum : and the statute of westminst . . cap. . giveth power , even to the clarks of the chancery , to make new forms of writs in new cases , lest any man that came to the king's court of chancery for help , should be sent away without remedy : a president cannot be found in every case ; and of things that happen seldom , and are not common , there cannot be a common custom . though crimes exorbitant do pose the king and council in finding a president for a condigne punishment , yet they must not therefore pass unpunished . i have not heard that the people , by whose voices the knights and burgesses are chosen , did ever call to an account those whom they had elected ; they neither give them instructions or directions what to say , or what to do in parliament , therefore they cannot punish them when they come home for doing amiss : if the people had any such power over their burgesses , then we might call it , the natural liberty of the people , with a mischief . but they are so far from punishing , that they may be punished themselves for intermedling with parliamentary business ; they must only chuse , and trust those whom they chuse to do what they list ; and that is as much liberty as many of us deserve , for our irregular elections of burgesses . ( ) a fourth point to be consider'd , is , that in parliament all statutes or laws are made properly by the king alone , at the rogation of the people , as his majesty king james , of happy memory , affirms in his true law of free monarchy ; and as hooker teacheth us , that laws do not take their constraining force from the quality of such as devise them , but from the power that doth give them the strength of laws : le roy le veult , the king will have it so , is the interpretive phrase pronounced at the king 's passing of every act of parliament : and it was the ancient custom for a long time , till the days of henry the fifth , that the kings , when any bill was brought unto them that had passed both houses , to take and pick out what they liked not , and so much as they chose , was enacted for a law : but the custom of the later kings hath been so gracious , as to allow always of the entire bill as it hath passed both houses . ( . ) the parliament is the king's court , for so all the oldest statutes call it , the king in his parliament : but neither of the two houses are that supream court , nor yet both of them together ; they are only members , and a part of the body , whereof the king is the head and ruler . the king 's governing of this body of the parliament we may find most significantly proved both by the statutes themselves , as also by such presidents as expresly shew us , how the king , sometimes by himself , sometimes by his council , and other-times by his judges , hath over-ruled and directed the judgments of the houses of parliament : for the king , we find that magna charta , and the charter of forrests , and many other statutes about those times , had only the form of the kings letters-patents , or grants under the great seal , testifying those great liberties to be the sole act and bounty of the king : the words of magna charta begin thus ; henry , by the grace of god , &c. to all our arch-bishops , &c. and our faithful subjects greeting : know ye , that we , of our meer free-will , have granted to all free-men these liberties . in the same style goeth the charter of forrests , and other statutes . statutum hiberniae , made at westminster , . februarii . hen. . is but a letter of the king to gerrard , son of maurice , justice of ireland . the statute de anno bissextili begins thus , the king to his justices of the bench , greeting , &c. explanationes statuti glocestriae , made by the king and his justices only , were received always as statutes , and are still printed amongst them . the statute made for correction of the th chapter of the statute of glocester , was signed under the great seal , and sent to the justices of the bench , after the manner of a writ patent , with a certain writ closed , dated by the king's hand at westminster , requiring that they should do , and execute all and every thing contained in it , although the same do not accord with the statute of glocester in all things . the statute of rutland , is the king's letters to his treasurer and barons of his exchequer , and to his chamberlain . the statute of circumspecte agis runs , the king to his judges sendeth greeting . there are many other statutes of the same form , and some of them which run only in the majestick terms of , the king commands , or , the king wills , or , our lord the king hath established , or , our lord the king hath ordained : or , his especial grace hath granted : without mention of consent of the commons or people ; insomuch that some statutes rather resemble proclamations , than acts of parliament : and indeed some of them were no other than meer proclamations ; as the provisions of merton , made by the king at an assembly of the prelates and nobility , for the coronation of the king and his queen eleanor , which begins , provisum est in curia domini regis apud merton . also a provision was made . hen. . de assisa ultimae praesentationis , which was continued and allowed for law , until tit. west . . an . . ed. . cap. . which provides the contrary in express words : this provision begins , provisum fuit coram dom. rege , archiepiscopis , episcopis , & baronibus , quod , &c. it seems origanally the difference was not great between a proclamation and a statute ; this latter the king made by common council of the kingdom . in the former he had but the advice only of his great council of the peers , or of his privy council only . for that the king had a great council , besides his parliament , appears by a record of . hen. . about an exchange between the king and the earl of northumberland : whereby the king promiseth to deliver to the earl lands to the value , by the advice of parliament , or otherwise by the advice of his grand council , and other estates of the realm , which the king will assemble , in case the parliament do not meet . we may find what judgment in later times parliaments have had of proclamations , by the statute of . of hen. cap. . in these words : forasmuch as the king , by the advice of his council , hath set forth proclamations , which obstinate persons have contemned ; not considering what a king by his royal power may do : considering that sudden causes and occasions fortune many times , which do require speedy remedies , and that by abiding for a parliament , in the mean time might happen great prejudice to ensue to the realm : and weighing also , that his majesty , which by the kingly and regal power given him by god , may do many things in such cases , should not be driven to extend the liberties , and supremity of his regal power and dignity , by willfulness of froward subjcts : it is therefore thought fit , that the king with the advice of his honourable council should set forth proclamations for the good of the people , and defence of his royal dignity , as necessity shall require . this opinion of a house of parliament was confirmed afterwards by a second parliament , and the statute made proclamations of as great validity , as if they had been made in parliament . this law continued until the government of the state came to be under a protector , during the minority of edward the sixth , and in his first year it was repealed . i find also , that a parliament in the th year of henry the seventh , did so great reverence to the actions , or ordinances of the king , that by statute they provided a remedy or means to levy a benevolence granted to the king , although by a statute made not long before all benevolences were damned and annulled for ever . mr. fuller , in his arguments against the proceedings of the high-comission court , affirms , that the statute of h. . cap. . which giveth power to ordinaries to imprison and set fines on subjects , was made without the assent of the commons , because they are not mentioned in the act. if this argument be good , we shall find very many statutes of the same kind , for the assent of the commons was seldom mentioned in the elder parliaments . the most usual title of parliaments in edward the d , rich. . the three henries , , . in edw. . and rich. . days , was : the king and his parliament , with the assent of the prelates , earls and barons , and at the petition , or at the special instance of the commons , doth ordain . the same mr. fuller saith , that the statute made against lollards , was without the assent of the commons , as appears by their petition in these words , the commons beseech , that whereas a statute was made in the last parliament , &c. which was never assented nor granted by the commons , but that which was done therein , was done without their assent . ( . ) how far the king's council hath directed and swayed in parliament , hath in part appeared by what hath been already produced . for further evidence , we may add the statute of westminster : the first which saith , these be the acts of king edw. . made at his first parliament general , by his council , and by the assent of bishops , abbots , priors , earls , barons , and all the commonalty of the realm , &c. the statute of bygamy saith , in presence of certain reverend fathers , bishops of england , and others of the king's council , forasmuch as all the king's council , as well justices as others , did agree that they should be put in writing , and observed . the statute of acton bunnel saith , the king , for himself , and by his council , hath ordaind and established . in articuli super chartas ; when the great charter was confirmed , at the request of his prelates , earls and barons , we find these passages . . nevertheless the king and his council do not intend by reason of this statute to diminish the king's right , &c. . and notwithstanding all these things before-mentioned , or any part of them ; both the king and his council , and all they that were present at the making of this ordinance , will and intend that the right and prerogative of his crown shall be saved to him in all things . here we may see in the same parliament the charter of the liberties of the subjects confirmed , and a saving of the king's prerogative : those times neither stumbled at the name , nor conceived any such antipathy between the terms , as should make them incompatible . the statute of escheators hath this title , at the parliament of our soveraign lord the king , by his council it was agreed , and also by the king himself commanded . and the ordinance of inquest goeth thus , it is agreed and ordained by the king himself , and all his council . the statute made at york . edw. . saith , whereas the knights , citizens , and burgesses desired our soveraign lord the king in his parliament , by their petition , that for his profit , and the commodity of his prelates , earls , barons , and commons , it may please him to provide remedy ; our soveraign lord the king desiring the profit of his people by the assent of his prelates , earls , barons , and other nobles of his council being there , hath ordained . in the parliament primo edwardi the third , where magna charta was confirmed , i find this preamble , at the request of the commonalty by their petition made before the king and his council in parliament , by the assent of the prelates , earls , barons , and other great men assembled , it was granted . the commons presenting a petition unto the king , which the king's council did mislike , were content thereupon to mend and explain their petition ; the form of which petition is in these words , to their most redoubted soveraign lord the king , praying the said commons , that whereas they have pray'd him to be discharged all manner of articles of the eyre , &c. which petition seemeth to his council to be prejudicial unto him , and in disinherison of his crown , if it were so generally granted . his said commons not willing nor desiring to demand things of him , which should fall in disinherison of him or his crown perpetually , as of escheators , &c. but of trespasses , misprisions , negligences , and ignorances , &c. in the time of henry the third , an order or provision was made by the king's council , and it was pleaded at the common law in bar to a writ of dower . the plantiffs attorney could not deny it , and thereupon the judgment was ideo sine die . it seems in those days an order of the council-board was either parcel of the common-law , or above it . the reverend judges have had regard in their proceedings , that before they would resolve or give judgment in new cases , they consulted with the king's privy-council . in the case of adam brabson , who was assaulted by r. w. in the presence of the justices of assize at westminster , the judges would have the advice of the king's council : for in a like case , because r. c. did strike a juror at westminster which passed in an inquest against one of his friends , it was adjudged by all the council that his right hand should be cut off , and his lands and goods forfeited to the king. green and thorp were sent by judges of the bench to the king's council , to demand of them whether by the statute of . ed. . cap. . a word may be amended in a writ ; and it was answered , that a word may well be amended , although the statute speak but of a letter or syllable . in the case of sir tho. oghtred , knight , who brought a formedon against a poor man and his wife ; they came and yielded to the demandant , which seemed suspitious to the court , whereupon judgment was stayed ; and thorp said , that in the like case of giles blacket , it was spoken of in parliament , and we were commanded , that when any like case should come , we should not go to judgment without good advice : therefore the judges conclusion was , sues au counseil , & comment ils voillet que nous devomus faire , nous volume faire , & auterment nient en cest case . sue to the council , and as they will have us to do , we will ; and otherwise not in this case . ( . ) in the last place , we may consider how much hath been attributed to the opinions of the kings judges by parliaments , and so find , that the king's council hath guided and ruled the judges , and the judges guided the parliament . in the parliament of hen. . the commons made suit , that william de la poole , d. of suffolk , should be committed to prison , for many treasons and other crimes . the lords of the higher house were doubtful what answer to give , the opinion of the judges was demanded . their opinion was , that he ought not to be committed , for that the commons did not charge him with any particular offence , but with general reports and slanders . this opinion was allowed . in another parliament , . hen. . ( which was prorogued ) in the vacation the speaker of the house of commons was condemned in a thousand pound damages , in an action of trespass , and was committed to prison in execution for the same . when the parliament was reassembled , the commons made suit to the king and lords to have their speaker delivered : the lords demanded the opinion of the judges , whether he might be delivered out of prison by privilege of parliament ? upon the judges answer it was concluded , that the speaker should still remain in prison , according to the law , notwithstanding the privilege of parliament , and that he was the speaker . which resolution was declared to the commons by moyle , the king's serjeant at law ; and the commons were commanded in the king's name , by the bishop of lincoln , ( in the absence of the arch-bishop of canterbury , then chancellour ) to chuse another speaker . in septimo of hen. . a question was moved in parliament , whether spiritual persons might be convented before temporal judges for criminal cases . there sir john fineux , and the other judges , delivered their opinion , that they might and ought to be : and their opinion was allowed and maintained by the king and lords , and dr. standish , who before had holden it ; the same opinion was delivered from the bishops . if a writ of errour be sued in parliament upon a judgment given in the kings bench , the lords of the higher house alone , ( without the commons ) are to examine the errours ; the lords are to proceed according to law , and for their judgment therein they are to be informed by the advice and counsel of the judges , who are to inform them what the law is , and so to direct them in their judgment ; for the lords are not to follow their own opinions or discretions otherwise . so it was in a writ of errour brought in parliament by the dean and chapter of lichfield , against the prior and covent of newton-panel , as appeareth by record . see flower dew's case , p. . h. . fol. . finis . notes, typically marginal, from the original text notes for div a -e apud selden . edw. . fol. . apud selden . selden . selden . selden . selden . selden . cambden . cotton . stow. selden . selden . selden . selden . chanc. egerton . notes for div a -e * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. lib. . c. . lib. . c. . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. . c. . (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. c. c. . (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . lib. . c. . lib. . c. . lib. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . lib. . c. . (a) l. . c. . (b) l. . c. . (c) l. . c. . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a -e de cive , cap. . sect . . . . notes for div a -e lib. . c. . lib. . c. . notes for div a -e p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . arist. pol. l. . c. . notes for div a -e cap. . lib. . cap. . cap. . cap. . cap. . lib. . qu. . cap. . lib. . sect. . cap. . sect. . cap. . sect. . lib. . cap. . cap. . cap. . sect. . cap. . sect. . chap. . sect. . chap. . sect. . lib. . cap. . cap. . sect. . ainsworth upon deut. . notes for div a -e king. . . gen. . . arist . pol. lib. . c. . wonderfull newes from the north. or, a true relation of the sad and grievous torments, inflicted upon the bodies of three children of mr. george muschamp, late of the county of northumberland, by witch-craft: and how miraculously it pleased god to strengthen them, and to deliver them: as also the prosecution of the sayd witches, as by oaths, and their own confessions will appear, and by the indictment found by the jury against one of them, at the sessions of the peace held at alnwick, the . day of april, . novemb. . . imprimatur, john dovvname. moore, mary, fl. . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing m thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) wonderfull newes from the north. or, a true relation of the sad and grievous torments, inflicted upon the bodies of three children of mr. george muschamp, late of the county of northumberland, by witch-craft: and how miraculously it pleased god to strengthen them, and to deliver them: as also the prosecution of the sayd witches, as by oaths, and their own confessions will appear, and by the indictment found by the jury against one of them, at the sessions of the peace held at alnwick, the . day of april, . novemb. . . imprimatur, john dovvname. moore, mary, fl. . [ ], p. printed by t.h. and are to be sold by richard harper, at his shop in smithfield, london : . preface signed: mary moore. annotation on thomason copy: "decemb. .". reproduction of the original in the british library. eng witchcraft -- england -- early works to . trials (witchcraft) -- england -- alnwick -- early works to . a r (thomason e _ ). civilwar no wonderfull newes from the north. or, a true relation of the sad and grievous torments, inflicted upon the bodies of three children: of mr. moore, mary b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion wonderfull news from the north . or , a true relation of the sad and grievovs torments , inflicted upon the bodies of three children of mr. george muschamp , late of the county of northumberland , by witch-craft : and how miraculously it pleased god to strengthen them , and to deliver them : as also the prosecution of the sayd witches , as by oaths , and their own confessions will appear , and by the indictment found by the jury against one of them , at the sessions of the peace held at alnwick , the . day of april , . novemb. . . imprimatur , john dovvname . london , printed by t. h. and are to be sold by richard harper , at his shop in smithfield , . a preface to the reader . courteous reader : with a sad heart i present unto thee the ensuing discourse , not out of malice to the person of any , but to shew the great mercy of almighty god , and to magnifie his glorious name for preservation of me and my children , and for delivering us from those extreame torments and miseries wherewith by diabolicall meanes we have beene afflicted . in prosecution of which sad story , i have delivered nothing but truth , as is testified by very many people of great ranke and quality , as also by divines , phisitians , and numbers of other people , who have beene sad spectators of our miseries . beseeching the almighty god to deliver thee and all good christian people from the like miseries , and torments , which have happened unto me , and my poore innocent children . thine , mary moore . a briefe description of mr. george muschamps childrens unnaturall tryalls , from the yeare of our lord , . vntill candlemas , . the time of their releasement . first in harvest , some two moneths before michaelmas , about four or five of the clock in the afternoone , mistris margaret muschamp suddainely fell into a great trance , her mother being frighted , called company , and with much adoe recovered her ; as soone as the childe looked up , cryed out , deare mother , weepe not for me ; for i have seene a happy sight , and heard a blessed sound ; for the lord hath loved my poore soule , that he hath caused his blessed trumpet to sound in my eares , and hath sent two blessed angels to receive my sinfull soule . o weepe not for me , but rejoyce , that the lord should have such respect to so sinfull a wretch as i am , as to send his heavenly angels to receive my sinfull soule , with many other divine expressions : calling good mother send for my deare brother , and honest mr. huet , perhaps the lord will give me leave to see them ; that faithfull man may helpe my soule forward in praying with me , and for me ; for we know the prayers of the faithfull are very powerfull with the lord . they b●●●g three miles off , in the holy island , were sent for , and with what speed might be , came ; she all this while in her heavenly rapture , uttering such words as were admirable to the beholders , her brother and the minister came to her , which heard her expresse much joy . the minister exhorting her , to whom she gave such satisfaction , that he blesled god in shewing such mercy to a childe of eleaven yeares old . all that night she continued , apprehending these heavenly visions , the minister praying with her , and for her , as she desired him . after she fell into a little rest , and when she awaked , remembred not any thing she had sayd or done . witnesses to this first , mr. huet , minister . mrs. kenady , her two brothers , and two sisters , with her mother . george robinson , and his wife . katherine grame . odnel selby , and his wife . margaret dikson , with divers others in the house then present . after this she continued well till candlemas . on candlemas eve , betwixt the houres of one and two in the afternoone , being the sabboth , her mother with most of her servants being at church , onely her two brothers , and two sisters with her , she was suddainely striken with a great deale of torment , called for a little beere , but ere they could come with it , the use of her tongue was gone , with all her limbs , pressing to vomit , and such torments , that no eyes could looke on her without compassion : her mother comming home with a sad heart , beheld her childe , using what meanes could be , but no ease , till eleaven or twelve a clock at night she fell into a slumber and slept till six in the morning ; as soon as berwick gates were opened her mother sent for phisitions , both of soule and body , with the lady selby , colonell fenvvicks widow , with other friends , who forth with came to behold this sad fight , with many others that came to the childe waking out of her sle●pe , which was without present torment , but had lost the use of both limbs , tongue , stomacke , onely smiled on them , and signed , that we could understand she had all her other senses very perfect , but would let nothing come within her mouth of any nourishment , for her jawes were almost closed : physitians gave their advice , with other friends ; and what could be had , was gotten for her : but her signes from the beginning were , away with these doctors drugs , god had layd it on her , and god would take it off her . she beg'd that mr. balsom , mr. strother , and mr. huet , wou'd be her doctors in their earnest prayers to the lord for her ; for she was confident there was no helpe for her , but from heaven : yet her mother to her great expences neglected no lawfull meanes that could be used . about . a clock she had a tormenting fit before all the company ; but it was not above an houre : but from that time till whitson eve , being . weekes , she slept as well in the nights , as any one , but as soone as she awaked in the morning begun her torment : first three or foure houres every day , encreasing till it came to eight houres , every houre a severall torment , such strong cruell ones that cannot be exprest , as many with weping eyes beheld it , that ministers would pray by her till the sad object would make them leave her to the lord , expecting nothing but death . sir william selby his lady , the countesse lendrik , the lady haggarston , with many others , would look , till sorrow would mak them forbeare : yet as soone as these torments were over , the child would instantly smile , and make signes she felt no paine at all : solying quietly till the next morning , onely we wet her lips with a little milke and water ; for nothing she would let come within her jawes ; but would smile and shew her armes and breast , and say god fed her with angels food : for truely all the . weekes fast , did not appeare to diminish her fatnesse or favour any thing at all . on whitson eve in the morning she had eight hours bitter torment , in the afternoone her mother being abroad , left her husbands brothers daughter mrs elizabeth muschamp with her , who made signes to her to carry her into the garden , in her mothers absence ; her cozen casting a mintle about her , gave her her desire , and sate in the garden with her on her knee , who in the bringing downe had so little strength in her neck , that her head hung wagging downe ; but was not set a quarter of an houre , till shewing some signes to her cozen , bolted off her knce , ran thrice about the garden , expressing a shrill voyce , but did not speake presently : she that was brought down in this sad condition came up staires on her owne legs , in her cozens hands : captaine falset , his wife and his daughter being then in the house , did behold this miraculous mercy of the lord done to this child : her mother being at berwick , three miles off , was sent for , and imparted her joyfulnesse unto the lady selby , and good mr. balsome , whose prayers with the rest ( as the child sayd ) had prevailed with god for mercy . when her mother came home , her daughter which she left in so bad a condition , came with her cloathes on , down to the gate , calling mother , mother welcome home . now the mothers joy may be imagined , but not expressed ; desiring her mother presently to send many thanks to mr. balsome , and mr. strother for that the lord had answered their prayers for her . the next day being the sabbath , she beg'd on her mother to returne thanks to the glorious god , who never failed any that trusted in him , and her self would ride into the holy iland and joyne in thanks and prayers to the lord , with mr. huet , sir thomas tempest , captaine shaft , with the rest of the parish that feared god ; she by gods power did it the next thursday , being a lecture in berwick , her selfe , and with mr. balsome and mr. strother gave glory to the lord for his never forgotten mercy to her ; though her flesh did not diminish , yet her strength was but weake , and her stomack by degrees came to her again , and for seven or eight weeks was very well : then her mother removed to berwick , where the garison being kept , the discharge of a musket would cause her to fall into very great extasies , being there severall times for hours space , she would be suddenly taken with her former torments . for three weeks space she lost her stomack , and all her limbs , and of a sudden recoverd all again , not remembring what she had either done or suffered . to avoyd this inconvenience , her mother removed from berwick , and carried her in one of these sad conditions one mile off berwick , where she continued seven weekes more in these afflictions . her eldest brother upon s. johns day at night in the christmas following betwixt the houres of . and . was taken exceedingly ill , that it was thought he would not live : the next morning he was a little eased of his extremity and pain , but both his stomack and the use of his legs taken from him , so that he was forced to have help to put on his cloathes , was lifted into a chaire where he sat all day long , but could neither eate nor drinke any thing , but a little milke or water , or sowre milke . he consumed away to nothing , yet not heart-sicke ; but would reason , talke and laugh with any friend as if nothing ayled him . his mother now being prest downe with sorrow , sent to the doctors both at newcastle . durham , and edenborough , not doubting or suspecting any unnaturall disease ; the physitians all agreed by the course of nature he could not live a month to an end , which was sad newes to his sorrowfull mother , god knowes . after two or three weekes she had another fit of her former torments ▪ after she had lyen three or foure weekes in her extremity , begun , and cryed the rogue , never till then , offering a word in her torments , but as if some were striking at her ; she seemed to save her selfe with hands and bedcloaths from blowes , deciphering a wretched creature as we all after knew by her description : sometimes he would fight with her in the shape of a dragon , of a bear , a horse , or cow : many fancies she did expresse ; and good things , she sayd , fought for her , and still got the better of him : the enemies weapons were a club , a staffe , a sword , and dagger ; her good things got them all , as she thought , and after the wretch , she thought , got the dagger againe . now when she fixt her eyes upon her objects , no action you could use would move either eyes or gesture , till she came out of her fits , then did not remember any thing she either did or sayd : after a while she would make her hand goe on her brest , as if she would write , with her eyes fixt on her object ; they layd paper on her brest , and put a p●n with inke in her hand , and she not moving her eyes , writ , jo hu. do. swo . have beene the death of one deare friend , consume another , and torment mee ; whilst she was writing these words , she was blowne up ready to burst , shrinking with her head , as if she feared blowes : then would she be drawne , as in convulsion fits , till she got that writing from them that had it , and either burne it in the fire , or chew it in her mouth , till it could not be discerned . let any one snatch the paper from her and hide it as private as he could , she would have gone to the party and place , still in torment till she got it , and either burne it or chewed it , that none could discerne one word she had wrote , then immediately she would have ease : thus for a moneth or six weekes , every other day , with severall torments , and such like expressions continued ; her good things , as she called them came still and saved her from her enemies . these words written , and her other expressions , caused her sad m●ther to have very contradictive thoughts : so that one day her neece muschamp that had been her companion in most of these sad conditions , being troubled to thinke what this childs writing should mean ; sayd to her aunt , there is one that i have ever feared since my cousin margaret was first afflicted ; but i dare not name her whom i have suspected : her aunt answers , and onely one i suspect : and these letters make me tremble to thinke on it ; but the lord pardon our thoughts , if we thinke amisse : so revealing our thoughts one to another , and pitcht both on dorothy svvinovv . her neece saith , mrs. svvinovv came to see the childe when you were away , and spake harshly of you , and besides the childes looking on her , which she never did on any else , makes me feare her : her aunt answered , if she could doe me hurt , and not her owne soule , i feare her more then any else , but that cannot bee ; so lord pardon us , if we thinke amisse , and let us not speake any further of her . this childes mothers occasions called her to newcastle , which journey was not pleasant , leaving so sad a house at home , and her childes writing , and her neeces thoughts , and her owne , made her very sad , that her servant wondering to see such a change , presumed to aske the cause of it she knowing her servant to be trusty , revealed the suspected party to him , no living soule being by ; her occasions being dispatched returned home . but in her absence her daughter had beene quite distracted , run up and downe with a staffe in her hand , saying she would kill the rogue : in this rage she apprehended her good things ( for so she called them ) in the likenesse of a dove , and a partridge , and begun and sung , judgo and revenge my cause o lord : next , how long wilt thou forget me lord ; shall i never be remembred ? and concluded , behold and have regard , ye servants of the lord ; and so came out of her fit , not remembring any thing , either done or s●yd ; she never having any of these psalmes by heart , or any booke by her , nor as yet any voice to sing them to this day . by her at that time was my neece muschamp , mr. moores six sonnes , and his daughter , with my owne children and servants , and divers neighbours . after my comming home , she fell into another of these strange fits ; the minister of tweedmouth being by , seeing and hearing many strange passages , which cannot halfe be remembred : but part of her discourse was ; that if she had two drops of his blood or hers , within ten dayes , it would save her life ; if not death long comming , but torment perpetually . divers of these fits she had , in every one expressing their bloud would save her life ; from ten dayes to six , from six to three , which was on a saturday , being heavily tormented , her tongue taken from her , with her eyes fixt on her objects , wrote thus againe , jo . hu. do . svvi . hath been the death of one deare friend , consumes mother deare friend , and torments me ; for three dayes they have no power , but the fourth they will torment me : two drops of his or her bloud would save my life , if i have it not i am undone , for seven yeares to be tormented before death come . whilest she was writing the teares comming downe her face , still saving her selfe in this bitter agony , as it were , from her enemies blows . as soone as her mother came from newcastle , she sent ( that servant she revealed her minde to at newcastle ) to one john hutton , he was one it was suspected that could do more then god allowed of ; bidding him confesse who had wrong'd her child , or she would apprehend him : her child in her extremity writing the two first letters of his name , with anothers . so when this servant told him his message another being by to witnesse his answer , which was thus : william hall , your mrs. knowes as well who hath wrong'd he● child as i : for the party that with a troubled minde your mrs. had concealed all this time , and at newcastle in her chamber all alone told you is she that hath done her all this wrong . the servant answered , god blesse me , could he tell what his mistresse said to him , no living soule else prese● it , bidding him reveale the party ? the rogue sayd , a great stone is not easily lifted , and he had one foot in the grave already : repeating many old sayings : but sayd , dorothy svvinovv wife then to colonell svvinovv , was the party that had done all the mischiefe to her child , and was the cause of all her further crosses . this answer being brought , and her childs last writing , three dayes they had no power , the fourth to torment ; and the sabbath being one of the three , the monday following , her mother , her neece muschamp , her son in law edvvard moore , george armorer , william hall , and william bard , rid to etherston thinking mr. waltōn to have beene a justice of the peace ; but was not : then she with her company went directly to sunderland , where jo. hutton dwelt , and sent for him , who forthwith came , and though they had never seen him , but by the childes description , nor he them ; he knew them all naming their names ; and fell downe on his knees for to pray for the child ; but her mother bidding him rise , she desired none of his prayers , but tell her how he came to know what she spake to her servant all alone , so far off , he repeated before all the company what he had formerly spoken . she sayd her eldest son was very ill too , the lord blesse him , not thinking that he was wronged ; but the rogue answered , one was the cause of both : she in a maze sayd , i had a sister that dyed in a restlesse sicknesse , god grant she was not wronged too : the rogue sayd , mistresse , mistresse , one is the cause of all , envy nothing will satisfie , but death . said she is this possible ? mistresse sayd he my life is in your hand , but i 'le maintaine dorothy svvinovv was the death of the lady margery hambleton , the consuming of your son , and the tormentor of your daughter , and the cause of all your evill ; and if you would have my hearts bloud take it , for my life is in your power , none speaking of bloud to him . she told him the child had wrote two drops of his or her bloud would save her life ; and if the devill had left so much in him , she would ( if it pleased the lord ) have it ere they parted . the wretch using still godly words and his prayers , desired to take his bloud privately , that none should see ; so the child nickt him halfe a dozen times in the forehead , but no bloud appeared ; then he put forth his right arme and that was not till her mother threatned his heart bloud should goe before she wanted it ; then he layd his thumb on his arme , and two drops appeared , which she wip'd off with a paper , the which she had writ the words in , and bid him farewell : he bid them ride softly , they had both tide and time enough , it being a fine quiet day ; of a sudden as soon as they were on horse back it grew very boystrous , that they had much adoe to sit on their horses ; riding fast , at sunderland towns end , came two white lambs to them , and kept close with their horses till they came to bambrough , being two long miles , neither sheep nor lambs neere them ; the water was very deep , yet being venterous they rid it over . on munday night she fell into a heavenly rapture , rejoycing that ever she was borne , for these two drops of blood had saved her life , otherwise she had beene seaven yeares in torment without any ease , or death had come : behold her two angels ( which she was bold to call them ) on her right hand , and her tormenters on her left , setting her selfe with a majestick carriage , her words so punctuall and discreet , that it was admirable to the beholders . saying her angels bid her now be bold to speake out , looking on her left hand , saying , thy name is john hutton , and hers is dorothy svvinovv , she hath beene the death of my aunt hambleton , the consumer of my brother , and the tormenter of me ; she knowing my aunts estate was but for life , and her onely sonne had marryed fausets daughter , who to enjoy the estate , he having but one sonne , was the cause of yong james fausets unnaturall fits : but thinking mr. fauset would follow her more strictly there , then we could doe here , let him alone , to be the more vehement with us , every fit promising me case , if i would consent to lay it on my mother ; but i will never consent , but if it were possible indure more torment ; since she is all that the lord of his goodnesse hath left to take care of us five fatherlesse children ; except our father in heaven , which protects her for our sakes . thus for two houres together she continued in a very heavenly religious discourse with these angels , rejoycing that she had got two drops of blood ; saying , if her brother had as much , it would save his life also ; witnesse to these words were mr. moore of spittle , his six sonnes and a daughter , mr. elizabeth muschamp , mrs. margaret selby , anne selby , and george lee , who was almost cast away comming into barwick harbour in a ship by that fearfull tempest which hutton raised . george armorer , william hall , william beard , henry orde , with divers neighbours , all admiring the lords great power expressed in that afflicted childe . her mother being destrous to have some small quantity of huttons blood , rode the next day to him with two servants , who brought him to her sonne , he not being able to goe to him . he acknowledged still his life was in her hands , and came riding behinde one of her servants home to the spittle where she dwelt , and being brought before mr. moore , confirmed all that he had formerly confessed , and withall sayd , mrs. svvinovv had two bad women about her , the millers and the websters wives , who had beene the death of jo. custerd and his wife , with many other things of their wickednesse : that night he desired to goe to rest , and when he pleased to call him , he would confesse further to him alone ; the next day came mr. william orde , mr. broad minister , with mr. heberin , and edvvard saufield , who heard all this confirmed , and so the mother tooke her sonne in her armes to the place where the wretch was , and got his blood . he stayed there seven or eight dayes , and yet mr. moore had never power to examine him any more , the wretch still desiring to be gone , the mother in the presence of margaret selby , margaret orde , and william beard , charged him , that although he had beene long the devills servant , at last to be but a bridge for gods creatures to goe over , in confessing the truth ; who answered , mistris , mistris . if i were a yong man , able to endure all the torments that should be layed on me , i would take my death that mrs. dorothy svvinovv was the death of the lady hambleton , the confumer of your sonne , and the tormentor of your daughter , and the cause of all your other troubles . now whilest he was there the girle was never troubled , but he was not past the townes end , till she fell into a terrible fit ; saying , dorotht svvinovv with two witches more were come to torment her worse then ever hutton did , and the one was a yong woman , and the other an old : so that till they had justice of dorothy svvinovv , her mother and they should never be at peace : upon this her mother rid to justice foster of nuham , and upon oath gave information against both hutton and mrs. svvinovv , to apprehend them , who after delayes apprehended him , and sent him to newcastle goale , but not her , though it will appeare she was three several times in his company after he had the information upon oath , whereof he gave her a coppy , with the coppy of huttons examination , but would never let mrs. muschamp see it ; seeing that delay , she spoke with a durham justice at bellford , which not being in the county , and in haste he could not grant her a warrant to apprehend the sayd mrs. svvinovv ; but bid mr. foster doe justice , which is not yet done . the girle having many tormenting fits , in the midst of which her angels alwayes appearing to her , banishing the witches , which she apprehended ; the girle would cry out and relate to her angels how she by the two witches had been tormented , forcing her to get the information , whereof her mother kept a coppy ; so that let her mother give the paper to whom she would , or laye it anywhere , the child would goe to either place or party most strangely . as soone as her angels departed . her torments leaving her , she told them that her enemies would have killed her : but justly might she sing the . ps plead thou my cause o lord , &c. repeating the first part thereof so sensibly and distinctly , that the ministers there present admired to heare it . as likewise her declaring the death of the rogue hutton in prison before it was knowne there , saying if he had been urged he would have discovered the other . witches ; foretelling many strange truths , appointing divers meetings with her angels , such a day and such an houre , to consult with them what should become of her brother , and what punishment her enemies should have , bidding every one they should not so much as looke after her , for if they did it would anger her angels , and undoe her , for there were some strange angels besides her owne to meet her ; this being the fourth meeting with them , and it would declare all , saying she must have all cleane cloathes about her ; for this day or to morrow she must meet them under such a tree in the garden : after comming out of her fit , she remembred not any thing what was done or sayd . her mother observing her words , which hitherto had beene so remarkable , clothed her childe all in white , and freely commended her to the lord , watching his glorious time in the afternoone , being in a walk under a tree with her brothers and sisters ; suddenly she gave a great shrike , and skipt over a double ditch and another , and run to the garden doore . her eldest sister came to her mother saying , margret is gone to her angels meeting , who with hast ran with the key of the garden doore , where her childe was standing , beating at it , saying , i come , i come : she opened the doore and left her to her protector , and hastily went to the other side of the house to secure that part of the garden : but ( alas ) ere she came , a wicked creature set on by the enemies instigation , had been looking after her , and her childe wringing her hands , weeping bitterly , as if she could have torne her flesh from the bones , or haire off her head , saying who was here ? what wicked creature had stayd her blessed angels from her ; and for three houres together tooke on grievously , her mother weeping with her , begging of the lord not to punish the innocent for the wickeds fault . after some time the child went into the garden againe , where finding one of her angels , she sayd , lord , it was not my fault : but well is me that you will come unto me ! but ( alas ) where are the rest ? her mother being within , hearing these words . a quarter of a yeare ( a long time to be without comfort ) still weeping : then she had this answer from her angels , that for twelve weeks they would not visibly appeare to her . this she remembred for three dayes , and related to her brothers and sisters and the rest of the houshold the shape of those angels : which were bodyed like birds , as big as turkies , and faces like christians , but the sweetest creatures that ever eyes beheld : one of the strange ones came flying over the trees with a sweet voyce , and gave her notice the rest were come ; which she found most true . two or three lighted upon the ground , and the rest with the heavenliest voyces that ever were heard , with a resolution to declare the truth of all . and if the justices , and judges at the assizes would not doe justice , her owne two angels ( who were alwayes to her like a dove and a partridge ) would visibly , to the admiration of all the beholders , appear like a man and a woman , and justifie the truth , if the wicked wretch had not scared them away . but now the one of her angels bid her have a care she were neither frighted nor angred for twelve weeks , in which time they would not come to her ; but in the meane time her enemy would make every third fit a terrible one , which was most true . in the meane time colonel svvinovv dyed , and she comes into the countrey , and because foster would doe no justice , i got her apprehended in berwick ; she made such friends that it was a greater freedome to her then she had formerly from all other lawes , and went at pleasure . the girle with her mother being one sabbath day at berwick church , comming along the bridge with her husbands son , and daughter ; dorotry svvinovv being at the farther end thereof , the girle never seeing her but in her fits , knew her and was ready to fall downe in her mothers hand , crying yonder is the wofull thiefe ; her mother knowing it true , sayd now to the girle it is not she , who answered , i have seen her a hundred times to my smart , it is she : her mother troubled much at the sight too , would have had the girle back , but her desire was to be at home , who was no sooner come in , but she fell inro a terrible fit , for two houres long ; sometimes her tongue drawne in within her throat , other whiles hanging over her chin on her breast . sad and heavy sights were seen in her afflictions , still bidding all that were by her see the wicked wretch dorothy svvinovv with the two witches at her back , saying she would not let her goe back to berwick , lest the justices should have been witnesses themselves ; but let her come home , where she knew all their hearts were hardened : for alas , she sayd i have two weeks and two dayes yet before my comforters come , which made her enemies thus cruell , that if it were in her power to take their lives she would but the lords preserving power would never leave them who suffered these torments for his owne glory and their soules health saying , ours were but the corrections of a loving father to shew his great power in his weakest children , rejoycing exceedingly that he thought her ( a sinfull creature ) worthy so much happinesse , accounting it more joy to see her blessed angels then all the world could afford , thanking god especially for making her a watch over her mother , brothers , and sisters , and would foretell strange things before they happened . when her . weekes were past , the very day and houre came divers to see the event , and waited with patience her appoynted time , which was the very minute of the houre of the day . weekes , they were scared from her , mr. broad , minister , mr. stevens , physitian , mrs. muschamp , and mrs. hagarston , besides their owne neighbours were witnesses , hearing her expresse much joy to meete with those long absent deare friends , relating the intention some had to looke after them againe ; so apprehending them in the chamber , where the spectators heard her for two houres , most divinely and heavenly discourse with them , answering and replying to that religious discourse , praying for her enemy dorothy svvinovv , with the teares running downe her face , that if the lord had mercy in store to grant her it , lamenting the sad condition she had run her soule into , for satisfying her malice to lessen her hope of eternity , making such a description betweene hell torments and heavenly joyes , as that no divine on earth could have gone beyond her : crying out for justice , saying , if she were in hold as a fellon ought to be , her power would be gone , and their torments eased ; but now with much joy she blest god her angels would never leave her againe , whilst they were in affliction ; saying , she would go to the judges ( and desired to carry her brother there to ) and begge for justice ; if she got it , her brother should come home as well as ever he was , she no more tormented , and there should be no more hard heartednesse against her mother , which the lord knowes was such without any just cause , that her passion is by gods power beyond imagination : every fit she spake to this effect , till the sizes came : in her fit her brother asked her if it were possible that he could ride that could neither go or stand ; she answered that the lord would inable him , therefore he should goe , and her angels would goe along with them , and bring them safe back againe . so their mother not daring to disobey such divine commands , whose confidence doth wholly depend upon gods providence from heaven , rid behinde her sonne , and came to the judge , relating her sad condition ; he heard her , but being falsely informed , did not resent it : she went to the justices to remove dorothy svvinovvs body to the county where the act was committed : they pretended ignorance , the childrens mother went with them to a counsellour to instruct them , whose answer was he would not meddle in it : yet these dejectments did not drive her from an undoubted confidence in an all sufficient god ; the next day betweene one and two of the clock in the afternoone the girle suddainely had a fit and after her torments her angels appeared unto her , to them she complaines , saying , no justice abroad , no peace at home , what should become of her mother ? for that godlesse thiefe dorothy svvinovv , by the instigation of the divell , had hardned the heart of both judges and justices against her , and now at this instant ( sayd she ) is using meanes to harden her husbands heart against her too ( which she knowes will be cruellest to her of all ) and withall begun to consume her eldest sister , and that she would this night , or to morrow morning go to the judge , begge once more for justice ; if she got it , her brother with the rest should be well , if not , worse then ever ; saying , if the judge denyed her it , it would not be well with him ; this was part of her two houres discourse . witnesses the chamber full , amongst which was , colonel sipthorp , and his wife . colonel roddam . captain tompson , his brother and two sisters . mr andirson , and mr. svvadvvell . mrs. clether . mrs. allgood . dr. genison . before she was out of her fit came dr. genison , who invited the mother with her children to his house , being the next house to the judges chamber , in regard the girles first appoyntment was alwayes kept ; so after her supper sent to see if it were more convenient to waite upon the judge that night , or the next morning : the answer was returned that night was fittest : so dr. clether and his wife , with dr. genison and his , went along with the mother and their children thither , there was a great many spectators to see the event . thus being set downe in the chamber , her mother began her former suit , in begging justice : his answer was , that that which belonged unto the county palatine of durham , belonged not unto him : so she requested him in his returne back , either to doe it , or else give order to the justices in the county to apprehend her ; of a suddaine the girle fell into a fit , relating before them all dorothy svvinovvs malice from the beginning , the cause of the troubles that broke sir ro. hambletons heart , the death of his lady , and how she sought still by evill meanes to take away her mothers life , when the lord would not permit that , got leave first to torment her , then to consume her brother , and now hath begun to consume her eldest sister , and harden her father in lawes heart , to make her mothers life more sorrowfull , with her hands up , and eyes fixed upon her objects , begged justice for the lords sake , for jesus christs sake ; saying i ought to command justice by the lawes of the realme , in the name of our soveraigne lord the king , but i beg not in the name of any mortal man , but in the name of the king of kings , justice for christs sake , justice for his mercies sake , it we have but ordinary justice , which ought not to be denyed to the poorest creature who demands it , my brother that sits there shall goe home as well as ever he did , i no more tormented , my mother no more afflicted , and my sisters torments at an end : if we have no justice my torments shall be doubled , my brother worse then ever he was , and my sister ( which she hath this day begun to torment ) worse then any of us , and my mothers afflictions , by the hardning of folks hearts against her will be unsufferable ; but the lords preserving mercy will never leave them who depend upon his providence ; but it will be worse for them who deny us justice then for us . these words with many more significant expressions , that the judge thought she feigned : but as soon as she was out of her fit , did not know what was past , as all the beholders did see , onely an innocent bashfull girle , without any confidence at all when she was out of her fits . so her mother returned home with them , where she found her other girle began to consume . that night she came home the girle fell into a fit , pressing to vomit , but nothing came up but a piece of fir-stick full of crooked pinnes : after her angels came , she cryed out of the judges injustice , saying , now the enemy when she sees she can have no justice , strived to choake her with these things , being stones , coles , brick , lead , straw , quills full of pins , with straw full of pins , tow , and virginall wire , all full of pins ; one great stone for three weekes together came alwayes to her throat and went back again , till at the last the lord brought it up . she bid watch with her brother three weeks ; for they would if they could either cut his throat in the night , or else burne him with fire ; therefore let the watchers be very wakefull , and carefull , so blessed be god they were , and did heare as it were knives sharpning on the staires , and severall times fire was found in the roome one night , like to have burnt them , but by gods mercyes were saved . she sayd now dorothy svvihovv was seeking a new way to take away her mothers life ; for she was consuming the child within her , and withall bad them watch with her brother and sister that night twelve month they began to torment him ( which was saint johns day at night ) betwixt the houres of . and . in the morning , and that very moment of the houre they would seek to take his life and the use of his sisters legs , if christians prayers and diligent watching did not prevent them ; so it pleased the lord to move the hearts of good friends to watch with them till the houre came . the girle then had her fit , and cryed out , the grand witch meg is come to the doore with a lighted candle in each hand , pray on one halfe houre longer , and their power will be gone , who observed her request , there was a suddaine smell of brimstone , but nothing seene by any ; but here are some of their names that were witnesses to most of her tryalls , and first them that prayed by her . mr. broad . mr. edvvard orde . mr. george atherlony . mr. edvvard moores six sonnes , and one daughter . with divers others , which were too tedious to relate . after this her brother and sister continued still consuming , and she every other day falling into her fits , and after torment her angels alwayes appearing unto her , she still declares that dorothy svvinovv hardened the hearts of all that her mother had to deale with , sayd , it should be worse and worse , till of an instant the lord should make her greatest enemies her greatest friends ; declaring how that if she were in hold her paine were gone , as well as huttons was for telling her owne releasement a quarter of a yeare before it came ; saying , it was neither for her owne desires or her owne ease , that the lord released her , but to helpe her mother when she could not helpe her selfe , which was most true to her great griefe and sorrow , but much joy to thinke that the lord should not onely foretell it , but inable her own to helpe her : she still expecting justice , sent these strange things the girle cast off her stomack to durham , which could scarce be believed ; yet by chance one being by at the casting of them , which was there present , got a warrant to apprehend dorothy svvinovv , and served it her owne hands , with many contradictions ere it was done : where dorothy svvinovv came into a chamber in the constables house , which afterwards she confessed was for feare of taking her blood , which was never in the others thoughts : yet obeyed not that warrant , till a second , then went but onely and put in bayle , as though it had beene for an ordinary fault , which the girle in her fits cryed out of , saying , that still gave her further power to worke her wickednesse . still all this quarter the girl in her fits desired them to watch with her , on candlemas eve , and they should not thinke their labour lost , and betwixt the houres of one and two the next day the glory of god should appeare , her mother being confident of the lords mercy , gave notice to all that came nigh her ; so some that feared god came to see the event , which releasement being writ from her owne mouth will confirme these warnings of her former trialls , which have all with much patience beene gone thorow , that the preserving mercies of the most glorious god , who never failes those that depend upon his most firme promises was never more declared on earth then in the weakest of his creatures , preserved by a gratious god , to whom let all that read and heare these unexpressible mercies , give all glory , honour , laud , and praises . the expressions of margaret muschamp when she was in her last extreame fit , upon the second day of . february , . they thought because their time was but short , to have tormented me worse then ever , but i defie them . i have reason to blesse god more for his mercies to me , then i thinke ever sinfull creature had . both my torments are at an end , and those fearefull sights i doe not now see , though it hath pleased god to suffer and let them have power to torment me , yet i was never without comfort . my time was sad when i had no comfort , but i thanke god who hath given me patience . i blesse god who never suffered the devill to have so much power , as to cause me blaspheme his name , or to speake words to offend him . it is a great mercy that he granted me patience to endure my payne ; if it had pleased god i should have beene content as well with torment as releasement . to her angels . because i shall have no more torment , shall not i see your faces againe ? that 's sad to me , that 's more griefe to me , i had rather endure my paine ; that 's more griefe ten thousand times , but since it 's gods will , i am as well content with the one as the other , i still trust in god he will send you to protect and watch over us . i have endured my paines a great while , it is two yeares agoe yesterday ; yet i blesse god for it , alwayes with much patience , my paine hath beene very vehement for the time , yet i blesse god i did never speake wordes to offend him : i confesse i doe not deserve it , i deserve no such thing , rather judgement , not such godly chasticement : since he granted them power , he never left me to my selfe . is this the last farewell ? if it had been gods will , i had rather indured all the torments could be put to a creature . but since it hath pleased god it should be so , i am content , the thing that 's his will , the lord grant that it never be sorrowfull to me , but make his will my will , that we may never repine . he knowes the secrets of all hearts . as for that wicked woman , if she had had any fear of god , she would have thought that though she had done it never so secretly , yet god would finde it out : she should have thought no such thing ; but where the divell gets entrance , his temptations are very strong . these torments are more welcome to me , then if i had been in my perfect health ; if i had not knowne what torments had been , what pain had been , i should never have seen such joyfull sights : these are more joyfull to me then all the paine . our paine , what 's all our pain ? what 's all the pain on earth ? gods mercy is above the divels power . their time is limited . they sought my mothers life , but could not get it . oh! to think of hells torments which she hath run her soule into , that 's more torment then all ours . it's comfort for me , joy for me , that god hath showne his power , that god hath given the divell power to torment , i care not what the divell can doe ; i defie all the divels in hell , for where the divell hath any power , he triumphs as much as he can , though he triumph and we are weake , god is strong , his power is not lessened . that wicked woman dorothy svvinovv was the cause of the death of my aunt margery hambleton , she was the cause of those troubles , which she thought should have broke my aunts heart , but they broke sir roberts , that the estate might fall to her sonne : she was the cause of james faucets unnaturall fits , but she let him alone , because she knew that if he came to london he would follow her more strictly then we can here . she set two witches more to torment us : jo. hutton , that dyed in prison was my great tormenter , these witches have begun my sisters torment , though our torments have been more long , yet her time hath been most sad , because she wanted comfort : though i have had my paines , i never wanted comfort . she hath entred into the divels service , ought she not to think of the torment of her soule ? if it had not been thus with us , we should have despised the mercyes of god , our comfort is for joy in heaven , that 's more comfort for us , that 's more happinesse to thinke of , then all our paines and torments ; if our bodyes were torne at horse heeles , and dragged with wild beares , yet all were nothing to heavens joyes . our souls are a precious jewell , we ought all to looke after them ; our bodies are but dust and ashes : if our bodies were tortured with all torments , one blinke of heavens joyes will sweeten all . now my torments are at an end , i care not though they were longer : the torment of my body is nothing , but to thinke of the torment she hath hazarded her soule into , is the torment of hell fire . wee confesse wee all deserve that , but not by that meanes she hath . none will believe it , she sets such a faire face upon it : where the divell tempts , delusions are strong . the divell hath gotten power to harden all hearts . those that are to do us justice , will not : though they deny us justice , yet god can and will in his due time , grant us justice over them all . though god hath suffered the divell to have power to torment us ; they now have their times : certainly our times are in a better life ; we have no pleasure here , all our pleasure is in the world to come . i have cause to blesse god , who doth send these blessed angels to watch over me : my paynes were always with joy , never sorrowfull , and when i had no comfort , yet i had hopes that god who layed them on me , would take them off me in his due time . have not i reason to blesse god ? none hath reason more : the lord grant i never forget his mercies : he hath been very mercifull to us , in granting us patience to endure more then wee could expect at his hands . what is this they have run their soules into ? the lord grant them hearts to repent them of their sinns ; the lord grant us penitent hearts to repent us of our sinnes : we have all done as much as deserves hell , where is gnashing of teeth , paines , fire and brimstone for ever . we have cause to blesse god that hath not suffered us to go neither to witches , nor any of the divels servants , but to looke to god . no creature thought we could have indured , what can we indure of our selves ? no , without god we can doe nothing , what cannot god inable us to indure ? there is nothing that can be done , but we can do it by gods assistance , we cannot say we can doe any thing of our selves , no not the least thing in the world , seeing our helpe is in an able god , we can do any thing . i know the lord will never suffer the divell to have any further power over our bodies ; though they hurt our bodies , they shall not hurt our soules , they shall not come neare our soules . our soules are all the comfort we can expect , what are our bodies ? our bodies are nothing ; i blesse god that would have his glory tryed on our weake bodies , which no creature thought could have indured such torment . we have reason my brother , sister , and all of us to blesse god ; yea , all creatures that behold it have reason to blesse god , and to thinke that he is a mercifull god to us , it is his mercy we know , it is his promise that all those that repent with penitent hearts , he is still ready to forgive them , we acknowledge it is gods mercy , not our deserts . they have tormented my brother a yeare a gone st. iohns day at night , and they have tormented me two yeares agone yeasterday , my sister is pined away , they began with her since lammas , she hath lesse comfort then we have had . she from the beginning hath had great paine without comfort , and though my paine have beene sorest , yet i have had great comfort . since god hath granted this day to be my releasement , have i not reason to blesse this god ? my brother and sister are still under their burthen : let them not thinke it a burthen , but rather beg patience to indure it . if ever god give them health , we have all reason to have thoughts of eternity , and never to forget the word of god . my sister is worse then my brother , or then ever i was , my torments were vehement , sometimes a day , sometimes eight houres , sometimes shorter , sometimes longer ; and though my time was sore and vehement , yet still i had ease after it , but my sister hath no ease . now when i am released , what shall become of my brother and sister , if it please god to give them so much power as to torment them ? if that god make me a watch over them , that i may declare their grief , it is a great mercy . they thought to have choaked me , once they made me cast up pins , and stones , and things that creatures would not thinke possible should have come out of my mouth , yet god inabled me to indure that not any creature thought i could . they thought to have done the like to my brother , but god did not suffer the divell to have so much power , but they have striven so to do . for my brother george he had neede to have a care of himselfe , he by the sight of me i saw consumed ; we have reason to blesse god he is away . if you love my sister bettyes life bring her not home , you may as well take a knife and cut her throat , as be the cause of her torments . if they love my sister and brothers life , bring them not in sight one minute , by looking on them doth them more hurt then we thinke of . if my sister had gone away to and not looked so much on my brother as she hath done it had beene better for her . she hath done her selfe more wrong then us , in setting these two more against us , though it hath pleased god to let them have so much power over our bodies , yet they never had power over our soules . they are trying all ways in the world to have power to torment my mother , they are seeking to torment her by an unnaturall way , if we have not a care of our selves , and one of another by gods mercies . shall they never have more power to torment me ? they thought this last night to have made me more passionate then ever i was ; i blesse god though they made me somewhat passionate , yet stil god inabled me with patience not to be much extravagant much after their desires , those justices all of them have denyed us justice : let them take heede of themselves : let them take heede of a heavy burthen that may fall upon themselves : though our mother be loving unto us ; yet let them take heede of a heavy burthen may fall on them : i wish to god it be not so , that the innocent doe not suffer , the lord grant they may have a sensiblenesse of the wrong they have done us , and suffer not the innocent to indure for them . now after this , when they cannot get power to torment me , will they ever be more vehement with my brothers and sisters ? whensoever she is put in hold till she come to her tryall she should not have her liberty ; for if she come abroad amongst her company , she will be as cruel as ever . if these two witches were catcht and in hold , she would goe to death to the utmost to make them more vehement then ever : though they torment the rest , yet they shall never have power to torment me . it is sayd in the word of god , you shall not suffer a witch to live ; yet she consults with witches , and consults with their wayes , which by the lawe of god deserves death . shall i never behold your faces againe ? if it were so it would be more sad to me then all my paine : though you be not in my sight , yet i trust in gods mercy so much , as that you will still watch over us , and protect us . god grant we never forget gods mercies , to be impatient , seeing we have rest in torment . what mercies can be showne unto a creature , but it hath pleased god to shew it to me ? that it hath pleased him to grant mee so much patience , though of my selfe i was not sensible of my torments , that was a mercy and much comfort to my soule , that though they tormented my body , they never had power to cause me speake unbefitting words to hazzard my soule . but had it not pleased god to have sent you to me that time , what have would become of me ? i had beene distracted and like a mad body . when the divell was strong and had most power , god still crossed him of his opportunity . those that are so malicious , seldome any thing satisfies their mindes , save this extravagant way , that is a fore thing : many times malice is never satisfied without life : shall i never see you with my eyes here ? yet ye will reveale this , either by me , or by some other means it shall be more strange before it be all declared . now after this time shall i never have more torment by any witch , nor none i hope . shall i meet you in such a place , at such a time ? i will . seeing you have set mee that time of appoyntment , i hope you will put me in minde of it : i will , if it be gods will to make me do it . mr. francis broad , and mr. george atherlony two ministers , with doctor stephens a physitian , were with her in divers of her last tormenting fits . these words were spoken in the hearing of two ministers , and at least a hundred others . and taken by mr. edward ord. margaret white of chatton , her owne confession of her selfe . confesseth and saith , that she hath beene the divels servant these five yeares last past , and that the divell came to her in the likenes of a man in blew cloaths , in her owne house , and griped her fast by the hand , and told her she should never want , and gave her a nip on the shoulder , and another on her back ; and confesseth her familiar came to her in the likenesse of a black grey-hound , and that the divell had carnall knowledge of her in her owne house two severall times . likewise the sayd margaret whites confession upon oath of others , as followeth , viz. mrs. dorothy svvinovv of chatton , and jane martin of the same , and sister to the sayd margaret , white of chatton , aforesayd , confesseth upon oath that mrs. svvinovv , and her sister jane , and her selfe were in the divels company in her sister janes house , where they did eate and drinke together ( as by her conceived ) and made merry . and mrs. svvinovv , and her the sayd margarets sister with her selfe , came purposely to the house of mr. edvvard moore of spittle , to take away the life of margaret muschamp and mary , and they were the cause of the childrens tormenting , and that they were three severall times to have taken away their lives , and especially upon st. johns day at night gone twelve moneths ; and sayth that god was above the divell , for they could not get their desires perfected ; and saith , that mrs. svvinovv would have consumed the childe that mrs. moore had last in her wombe , but the lord would not permit her ; and that after the childe was borne mrs. swinow was the occasion of its death , and mrs. swinow came riding on a little black nag to the spittle with a riding coat , and that she and her sister were also the occasion , and had a hand in the death of the sayd child : and further confesseth that she and her sayd sister were the death of thomas yong of chatton ( by reason ) a kill full of oates watched against her sisters minde ; and further saith , that the divell called her sister jane ( besse : ) she confesseth , that her sister jane had much troubled richard stanley of chatton , and that she was the occasion of his sore leg. this is acknowledged and confessed to be true , before john sleigh justice of peace , and robert scot towne clarke of barwick . margaret white , i her marke this was confirmed after , in the presence of mr. ogle of eglingame , mr. walton of etherstone , mr. foster of newham , justices of the peace , being present a multitude of people at kime●stone : this same was afterward taken upon oath at morpeth , in the presence of mr. delavall , high sherriffe of northumberland , mr. ogle , mr. fenwick , mr. delavall , mr. shafto , mr. kilinworth , mr. hall , six justices of the peace . warrants issued out after her inditement was found , for the apprehending of her , but as yet not taken . northumber . ad generalem sessionem pacis tent . apud alnwick pro com. pred. die mercurii viz. . die aprilis , . coram gulielmo selby mil. georgio fenwick ar. henrico ogle ar. & al. justic. ad pacem in com. pred. conservand . assignat . &c. necnon , &c. nomina jurator . ad inquirend. . &c. johannes ilderton . ar. will. armorer , gen. nich. forster , gen. ephr. armorer , gen. franc. alder . gen. richard . widhouse , gen. georgius lisle , gen. alex. armorer , gen. christoph . ogle , gen. edvardus bell , gen. radulphus watson , gen. hugh arrowsmith , gen. jo. creswel . gen. joh. ord , gen. georgius craw , gen. franc. forster , gen. henricus johnson , gen. qui quidem jurator , putant ut sequitur . iur. pro custod . libert. angl. authoritat . parliamenti super sacram suam presentant . quod dorotheo swinow nuper de chatton in com. northumber . vid. die martii anno dom. millesimo , sexcentesimo , quadragesimo , octavo , ac divers . al. dict. & vicibus tam antea quam postea deum pre oculis non hab. sed instigatione diabolicaseduct . quosd . malas & diabolicas artes angl. vocat witchcrafts , inchantments , charmes , and sorceries , nequit diabolic . ac felonice apud spittle in com. palatin . dunelm . die & anno supradict . usa fuit & exercit . ratione quarundum malarum & diabolicarum artium quidem sibilla moore de spittle pred. in com. palatin . dunelm . pred. infans existen . & ad tunc in pace dom. r. ad tunc existen . a pred. vicesimo quarto die martii supradict . usque primam diem aprilis anno supradict . languebat . & pred. sibilla apud insulam sacram in com. palatin . pred. ad mortem suam devenit & vitam suam dimisit & sic jur. pred. super sacr. suum pred. dicunt quod vid. dorothea pred. sibilla ratione practitionibus & exerit . diabol . artiū pred. apud insul. sacr. pred. in com. palatin . dunelm . pred. modo & forma pred. felonice & diabolice interfecit contr. pacem publicam nunc . copia . ex. per crow . cl. pa. northumber . ad generalem sessionem pacis tent . apud alnwick pro com. pred. die mercurii , viz. vicesimo quarto die aprilis . coram gulielmo selby mil. georgio fenwick ar. & henrico ogle ar. & al. justic. ad pacem in com. pred. concernant . assignant . &c. necnon &c. vvhereas dorothy swinow of chatton widdow , doth stand indicted at this sessions of divers witchcrafts , inchantments , charmes , and sorceries , and especially for useing and practising the sayd diabolicall arts upon sibilla moore an infant and child of mrs. mary moore widdow : it is therefore ordered by the court , and the high sheriffe of the sayd county , his bayliffes and officers , and all others whom it may concern , are hereby required forthwith to apprehend the body of the sayd dorothy swinow , & her to carry & convey unto the goal of the said county , there to remain untill she shall be thence delivered by due course of law . to the high sheriffe of the sayd county , and to all constables and officers , whom it may concerne . crow , cl. pac. northumber . ralph delaval esquire , high sheriffe of the sayd county , to all bayliffes of liberties , sheriffes , bayliffes , constables , and whomsoever else it may concerne , greeting ; by vertue of an order from the sessions of the peace to me directed , these are to charge and command you , and every of you , that immediately upon sight hereof , you attach and apprehend the body of dorothy swinow of chatton widdow , and her safely convey to the common goale at morpeth , there to remaine untill she shall be from thence delivered by due course of law ; hereof faile not , as you will answer the contrary at your utmost perills . given under the seale of my office this . day of april , anno domini , . per eundem vic. finis . a faithful narrative of the wonderful and extraordinary fits which mr. tho. spatchet (late of dunwich and cookly) was under by witchcraft, or, a mysterious providence in his even unparallel'd fits with an account of his first falling into, behaviour under, and (in part) deliverance out of them : wherein are several remarkable instances of the gracious effects of fervent prayer / the whole drawn up and written by samuel petto ... who was an eye-witness of a great part ; with a necessary preface. petto, samuel, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing p estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a faithful narrative of the wonderful and extraordinary fits which mr. tho. spatchet (late of dunwich and cookly) was under by witchcraft, or, a mysterious providence in his even unparallel'd fits with an account of his first falling into, behaviour under, and (in part) deliverance out of them : wherein are several remarkable instances of the gracious effects of fervent prayer / the whole drawn up and written by samuel petto ... who was an eye-witness of a great part ; with a necessary preface. petto, samuel, ?- . [ ], , [ ] p. printed for john harris ..., london : . "we whose names are subscribed, do testifie, that we have often seen mr. thomas spatchet in many strange and violent fitts, some of which disabled him for joyning with others in religious exercises, as praying, preaching, &c. concluded to be by witchcraft: and many others in these parts can testifie the same: witness our hands may the th. . [signed] richard whincop. daniel sheppard. john felle."--opposite t.p. errata: p. [ ] at end. imperfect: print show-through with some loss of print. reproduction of original in the harvard university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng spatchet, thomas. witchcraft -- england. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion we whose names are subscribed , do testifie , that we have often seen mr. thomas spatchet in many strange and violent fitts , some of which disabled him for joyning with others in religious exercises , as praying , preaching , &c. concluded to be by witchcraft : and many others in these parts can testifie the same : witness our hands may the th . . richard whincop . daniel sheppard . iohn felle . a faithful narrative of the wonderful and extraordinary fits which m r. tho. spatchet ( late of dunwich and cookly ) was under by witchcraft : or , a mysterious providence in his even unparallel'd fits. with an account of his first falling into , behaviour under , and ( in part ) deliverance out of them . wherein are several remarkable instances of the gracious effects of fervent prayer . the whole drawn up and written by samvel petto , minister of the gospel at sudbury in suffolk , who was an eye-witness of a great part . with a necessary preface . job . . and the lord said unto satan , behold he is in thy hand ; but save his life . london , printed for iohn harris at the harrow in the poultrey . . price d. licensed july . . edward cook advertisement . . the revelation vnvail'd : or an essay towards the discovering , . when many scripture prophecies had their accomplishment , and turned into history . . what are now fulfilling . . what rest ●till to be fulfilled , with a guess at the time of them . with an appendix , proving that pagan rome , was not babylon , rev. . and that the iews shall be converted . by mr. sam●el pet●o , of sudbury in suffo●k . price one shilling six pence . . the life and death of the late antient and eminent divine , mr. hanserd k●ollys , who died in th● d year of his age. written with his own hand to the year . and continued in general , in an epistle : by mr. william kiffien . to which is added , his last leg●cy to the church . price stitch'd six pence . . a compendious history of the ▪ first inventers and instituters of the most famous arts , mysteries , laws , customs , and manners in the whole world : together with many other rarities and remarkable things , never before made publick . to which are added , several curious inventions ▪ peculiarly attributed to england and english men . the whole work alphabetically digested : being very helpful to the readers of history . price one shilling . . a collection of modern relations of matter of fact , concerning witches and witchcraft upon the ●ersons of people . to which is prefixed a meditation concerning the mercy of god , in preserving us from the malice and power of evil angels . written by the late lord chief justice hale , upon occasion of a tryal of several witches before him . part i. price one shilling . . necessary questions concerning witches and witchcraft briefly answered . by the same author . price one shilling . all printed for iohn harris , at the harrow in the poultrey . a preface to the christian reader . the fol●owing narrative and letter concerning the case of mr. spatchet , to the postscript i did draw up many years ago when the matters were fresh in memory . i my self was an eye-witness of many of his fits , and there are others ( not a few ) yet alive about walpoole and cookly who can attest them ; so as the matter of fact hath c●nvi●cing evidences , and is undeniable in the substance of it . there are atheistical and irreligious pers●ns in this age , which would perswade us that all such matters are cheats , or come only from a natural cause . if some be cheats and counterfeits , must all be so ? surely not . it is not imaginable that this should be a cheat , for the dispensation was so stupendous and terrible , that no man would voluntarily have b●en biassed by interest ; or hired into such a condition for such a number of years whatever worldly advantage could be laid before him . if some strange convulsive motions may be from a natural cause , yea even in this person in part , yet it is irrational to think that the principal or chief of his unusual fits should be reducible thereunto . men might more probably say , that the sore boils which job was smitten with were from a natural distemper , and not from satan , job . . many of these motions were beyond mr. spatchets skill ( as his acting the part of a drummer , a musician ) others were apparently involuntary , even against his own life , others not only morally , but naturally impossible ( without super added strength ) as far transcending his natural power ; which together with the speedy recovery ( in a quarter or half an hour after the removal of the fits ) from such tormenting wracking pains by violent distorting of limbs , sufficiently argue it s not proceeding meerly from a natural bodily distemper . to this i might add what i my self and my friend mr. william bidbank ( a minister ) did observe in another famous case at lowstoft ; where divers persons ( not only dissenters but also others ) had torturing fits , and raised or vomited many pins , all wrankled and bent , so as i could not observe two pins of th●se which i saw that were bent in the same manner . can any imagine that these pins were from a natural cause , engendred in their bodys and thus bent ? and when divers of them had fit●s together at the same time , if one recovered and did but go and lay a hand upon the others , they would immediately recover , and be well again surely these things may be enough to evince that these things were praternatural . and those lowstoft witches had their tryal before that renowed , cautious and iudicious iudge hale , were found guilty and executed , and afflicted persons freed , we hope as an answer of prayer solemnly made there on the accou●t of the persons before so sorely visited . it remaineth then that if those things were not meerly from a natural cause , then they must be diabolical . and in the present instance of mr. spatchet , it is unquestionabl● , it b●ing confessed by the witch her self . i would therefore caution such as are witch-advocates to take heed of being incredulous , mockers and deriders at such things , lost the lord leave them to find by sad experience that there are such wicked creatures in the world. if any should stumble at it , that such a good man as mr. spatcher , should suffer by the hands of witches , such children of the devil . let them know , that god , ( for wise ends ) permitted satan sorely to afflict his servant job ; a man who had a testimony from the mouth of god himself , job . and . . that he was an upright man , one than feared god , and escheweth evil ; ●ea he had a high encomium , that there was none like him upon the earth . and if a godly man may so deeply suffer by the hand of witches , why may not satan be permitted to take the shape of a graci●us man ? may he not do that as well as trasnform himself into an ●ngel of light ? this is the comfort of believers , that god doth limit satan and set bounds to him , that he can hurt them no farther than god will permit him . as to mr. spatchets being afflicted after the death of the witch ; i would answer , he had abatements soon after , and i have been informed that the witch said before her death , that although ●he dyed , yet he would not be free , for others had a hand in his trouble , as well as she . i have been importuned by a person of quality and divers others , to permit this tragical story to be published , as being seasonable in this juncture of t●me . i shall be glad if it may be blessed to the awakening of some to seek a freedom from the dominion of satan , over their souls , by observing how he exe●cieth his cruelty upon the bodys of men , and also if it may be rendered useful towards exciting us to admire god in preservation , from su●h bodily sufferings by his instruments , and for glorious victories over his temptations by iesus christ ; which that it may be shall be the prayer of him ; who is thine to serve thee in the gospel , sam . petto . june . . a letter to a friend . sir , you are very desirous to obtain a faithful narrative ( a capite ad calcem ) of these wonderful and almost unparallel'd fits wherewith mr. thomas spatchet was afflicted for some years : i here present it to your view , as a matter that deserveth to be had in remembrance in ages to come . i have lived some miles distant from the place of his abode ; but yet co●ing often thereabouts , i had the advantage to be an eye-witness of a great part of what you find in this story , and more i had from his own mouth ; for he was always free to declare how it wa● with him before many witnesses . the various passages seemed to me so remarkable , as from time to time i could not but commit them writing , for a memorial of them ; and i suppose some others have done the like , yea many ( if they have not yet ) might have done it ; for this was no private business , but commonly known in this country . i submit it to your iudgment , whether all proceeded from a natural cause , or a diabolical . he still findeth those shatterings in his head ( within mentioned ) in religious duties , at some times , especially if he travelleth beyond his strength . i shall add no more but this , that the wording of it is not all his , but partly mine , and therefore i must crave excuse for failures therein . i have expressed as clearly as i could those wonderful works of god , and i am glad i can tell you , that he ha●h made the latter end , letter than the beginning . yours , samuel p●t●o . a mysterious providence . chap. i. of the lineage , birth , and former place of abode of mr. thomas spatchet , together with some remark●ble providences he met with , in infancy , and afterwards . the purpose and design of this undertaking is , to give a faithful narrative and true relation , of the extraordinary , and almost unparallel'd bodily afflictions , which ( of late years ) an eminent servant of christ hath been exercised with , by a variety of violent and torturing fits , the history whereof may be admirably useful for the striking conviction and astonishment into the hearts of sinners , and especially such who are of an atheistical spirit , hardly perswaded that there is either a god or a devil , here they may read of both ; and if this be done to the green tree , what will be done to the dry ? it may also serve for the encouragement and consolation of true christians , who may be exercised in a like condition , and may labour under doubtings and despondency of spirit upon that account , crying o●t ▪ no sorrow like our sorrow ; here they may see that one dear to the lord hath been in a like case or condition : and this also may conduce to the exaltation to the glorious name of god , by magnifying his work , in declaring the remarkable protections , and wonderful salvations , which have been vouchsafed to him . but it may not be amiss to look back and touch upon the foregoing part of his life . his name is mr. thomas spatchet ; he was born ●●out the midst of the month of ianuary and hath been bayliff twice in that antient maritime town of dunwich in the country of suffolk ; his fathers name was mr. iames spatchet , his grandfathers name was mr. robert spatchet of dunwich , who was a very prudent man , and conversed much with sir edward coke , late lord chief justice . the aforesaid mr. thomas spatchet is one , whom the special providence of god hath watched over for good , even from his childhood . he had almost a miraculous preservation in his very infancy ; for , being then carried by a servant carelesly upon her shoulders , in a yard set with stone ; she stumbling , he fell over her head , and pitched his head upon a stone , whereby his skull was broken , and the wound so deep and dangerous , that the mark is still apparent ; there is a great seam to be seen on the left side of his head , down towards the outside of his eye , and the upper part of it turneth like a square about the midst of the sore-part of his head ; it seemeth to be two inches or more both ways . but here the lord had given his angels such a charge concerning him , that altho' he dashed his head against a stone , yet he was preserved and kept from this threatned death , and delivered , that he might declare the mighty works of god. afterward● when he was between , and years of age ; being in a married state , going to a well ( in the same yard where he had the aforementioned fall ) upon occasion to draw water ; the pully and bucket falling , he fell with them headlong into the bottom of the well , which was about yards deep ; the water therein was at that time about knee deep ; but the all-wise god so directed his fall , that he missed the bucket , the fatt ▪ and great s●ones at the bottom ( which were afterward seen there ) else his brains had been dash'd out ; the lord brought him out of this horrible pit , and since hath pitched his soul upon the rock of ages . a man going down , found him standing on his legs , and fetched him up ; but when he came to the air , he grew very ill , and kept his bed many days after this his retirement into the chambers of death ; he having been but a little while in the bowels of the earth ( that whilst he was alive he might have a foretast of the grave ) he hardly knew how to live in the common air any longer ; but the lord had intendments to make his power known in his restoration ; he had further work for him to do , and more for him to suffer ; and therefore altho' the dreadful effects of this fall began now to shew themselves in a vrin red like blood , and many other ●istempers of body , such as at first he could not turn himself in his bed , yet a vein being opened , and other means us'd , with a divine blessing thereupon , he so far recovered within the space of a month , as he was able to go a little about the house ▪ and so by degrees returned to a good measure of health again . it is not to be passed in silence , what mercy was mixt with this sad dispensation , that in this dangerous fall not one of his bones was broken ; that hand that held the rope lost some flesh , almost to the bone , and he had a hole in his wrest , a range on the forehead , and the skin beaten off his ankles , no other hurt outwardly appearing either in head or elsewhere , the skin not so much as broken , but as aforesaid . it also deserveth observation that a woman in the same town falling into a well , was taken up alive , but soon died . moses in his boat of bulru●hes being laid by the rivers brink , was preserved , exod. . . and this is upon record for after ages ; and surely the preservation of this man , in falling into the waters , with many instruments of ●eath attending him , deserveth to be had in everlasting remembrance . chap. ii. of his fits , their beginning and continuance for some time ; benumming , shaking , skipping . it pleased the lord after walking towards him in such a variety of merciful providences , at last by his spirit to bring him into a saving acquaintance with himself in his son jesus christ , through the exceeding great and precious promises of the gospel ; with what brightness the grace of christ hath shined forth in his conversation , to the refreshing the bowels of other christians , is well known to those who have had the advantage to converse with him . for many years such a gospel-conversation hath been found with him , as ( tho' he hath infirmities common to all men and christians , yet ) men who have made the strictest observation thereof , and have pryed into it with the most curious eye , could not descry any apostacy or backsliding ; his steps have not visibly declined from the ways of god to this day ; yet the lord ( whose ways are in the deep , which doth great things and unsearchable , marvellous things without number iob . . ) hath in those latter years shewed him great and sore troubles , led him in unwonted paths , which few have known , tryed him with a variety of strange ▪ if not unpresidented violent fits , the rise , progress , & end whereof so far as can be remembred ) will be rehearsed in these following lines . about the m●nth of march . as he was speaking to some , he found a mutation or alteration in his head , causing such a failure either in the use of his understanding , memory or senses ( call it what you will ) as put him to a stand ; he was at a loss , knew not how to go on in speaking what he intended to his friends , but quickly recover'd again ; and not long after ( the same day ) was at the same loss again , finding a grinding pain round about the crown of his head , near half way downward ( as he hath done ever since upon such occasions ) it was not violent , but moderate and easie to be born ; this to his head hath been answerable to the jarring of the elbow by a blow ; much differing always from the ordinary pain of the head , without belching . here was the ri●e of all the insuing tribulations ; from so small a beginning , hath sprung all those subsequent troubles which have been asto●ishing to the beholders . i might have noted ( once for all ) that since , the aforesaid pain ha●h sometimes lasted two or three hours after he hath been well recovered out of those fits. but to proceed , the next day after he was first taken ( & since ) he was subject to the same distemper , to be at a loss upon speaking ; yet went up and down that week , and when he did set about religious duties , as prayer , he could go but a little way without faultring and failing therein . the same spring , he seemed to have inward nippings and smitings in his head , which caused a great amazement and astonishment in him , and hath continued in some degree long since , at times ; and hath hindred a free and uninterrupted exercise of his understanding , or rather the use of speech ; for it was not so much a failing in perception or apprehension of things , as inability for expression , he knew what he would say , and what others said or did , but could not utter it : he was disabled for proceeding at present in what he would say ; so that it seemeth to be rather a failing of speech than of understanding . afterward it brake forth into fits of two sorts or kinds . . benumming him , that he could neither stir hand nor foot , nor rise from the seat he sate on , and by and by did flie up ; his hands would hang down , he not being able to lift them u● ; his eyes shut , not able to open them ; no breath sometimes perceiv'd to be moving a great while together , yet then knew what others said ; his teeth fast set , that it was difficult ( if any thing were put into his mouth ) to get the spoon either in or out ; his nether chap sometimes would fall , as when a man is in a swound , and then immediately it would come outward : sometimes these benumming fits would continue two or three hours ; then , . a moderate shaking followed ( when it came outward ) like a palsy ; and then it would proceed to a shaking with violence , first his head , his body then standing still ; then from the neck to the middle , hi● head that time standing still , after this fr●m the middle downward shaking in gre●t violence , and in that ●ime his head and other upper parts would stand still ; after this one leg would shake and no other part , and then his whole body , chair and all in violent motion . before the shaking fits came , his hands would be lifted up , and cast down upon his knees , beating them for some time . afterwards his leggs and feet would move with much agility and harmony , in fits striking upon the ground as if in ringing of bells , , , , , . without changes , a great while together ; sometimes as if in playing in musick , diverse musical tunes , and keeping orderly stops , a●though he never was acquainted with the ●rt of musick , cannot dis●inguish the tunes if they be played on musick instruments ; yet such as were with him in his fitts , and knew the tunes , were able by their hearing the beating of his feet to discerne his acting the part of a musician therein : his feet would strike or times or oftener , one foot first and than the other answering imediately after , except where the tune required to have it otherwise , and in ringing , his feet every st●oak had a several place of the ground , in its setting down . also he hath by the beating of his feet in his fits , acted the part of a drummer , sounding a call , a march , a retreat , &c. yet he never did drum , nor doth he know ( if he heareth a drum beat ) how to distinguish those each from other . after this , his whole body hath been of ten in impetuous motion , his hands and feet flying about with great swif●●ess , with such a variety of motion as is unexpressible , till he hath sometimes fallen out of his chair , and if he hath so fallen , although in the height of the fit , yet it hath presently left him . at first he had but two or three of these fits in a day ▪ then they came to four in a day constantly , and so continued week by week , and month by month , and when four in a day , than each of them were two hours in a day , and sometimes he had half an hours respite between , at other times a quarter of an hour , and it m●y be one day in a month or five weeks without a fit. then they altered from to in a day , and than to or or , and so on to or more in a day , but then came to be shorter when more in number , yet in the same manner for actions as aforesaid . after he comming to be tyred out with being in the chair , he did lie down on a bed , and rising to come off his bed , both leggs would go sidewise or not at all , and then his whole body raised up two foot , capering about in the chamber , till he fell down , and then the fit left him . also he had skipping or iumping fits , wherein sometimes his feet being close together his whole body hath been lifted up , and his feet from the ground ( as hath been said ) two foot or more , sometimes right up & down often at other times hath been lifted up and both his legs carried sidewise at a great distance as if he had jumped , and then back again as far sidewise , thus a great while together till his strength hath failed , and spirits have been spent , all this time bearing himself upon a strong staff ; if he hath been beaten against a wall , or after his strength hath failed , if a chair hath been set behind him and he helped into it , then he hath rested there untill he hath been a little revived . some fits did begin first benumming him , than shaking , than skiping , and some of these have lasted some , or hours from the beginning to the end , and as some part hath been playing or stamping , so the end hath been with great violence . thus his fits continued many months . in all these things there was occasion to sing of mercy and judgment . here is judgment , not only upon the account of the terribleness of the fits themselves which rendered him an object of pity and compassion , to all who were spectators of him therein , whose hearts were not harder than flint , but also by an aggravation of this dispensation through a disablement for religious exercises which did attend it . for the first year he had some liberty to wait upon god in prayer at some times , and could hear the word preached , afterward could hear but one part of the day , then could hear the prayer and part of the sermon , and so by degrees could not hear at all . within a year and half or thereabout ( after his being first taken with the fits ) he lost his liberty for any such act of worship ; he could not attend upon god in any religious service● , so much as a quarter of an hour without falling into benumming , shaking , and other violent fits ; he could not● pray or joyn with others in prayer , not exercise himself about the word of god , or hear others preach the word , not crave a blessing himself before eating his meat or give thanks after it , nor be present when others acted therein ●unless they were very brief ) but presently he was cast into those aforementioned torturing fits thereby . this was such a dark dispensation , as put the wisest men and those of greatest experience , and understanding in the ways of god to a stand , they were at a loss how to interpret these dealings of god with him ; that a man whose heart was so deeply ingaged for god and his services , should now be uncapable of rising up thereunto , or be hindred , not by a decree of man , but by the providence of god. that he who had been so many years under a new birth yet should now be thus disabled for crying unto god , that he who had so much of the spirit of adoption as a spiri● of prayer , should now be disabled for crying abba , to his heavenly father ; this was such a mysterious providence , so cross to his ordinary proceeding , as it was am●zing to the beholders of it . but here was mercy still , in that when no such spiritual breathings might be discerned by slanders by , yet his pulse was beating heaven-ward , in inward workings and groanings of spirit after god , and in that sedate quiet and chearful frame of spirit , that was found with him under this stupendious dispensation , which manifested it self , when he had any intermission , that it may be said of him as of iob of old , iob , . v. . so in all this he sinned not , nor charged god foolishly . i might here give some account of his experience , but i shall defer that a little longer . there was mercy not only in sustaining his soul , but his body also ; for so soon as the fits were off , he could now eat his meat whether the fits were long or short . also he had a partial ●not a total ) freedom from his fits in the latter end of the year for the space of near ten weeks and this was a great mercy . chap. iii. of ot●er swingling , and wringing fits. if he were upon his feet in the time of th● moderate shaking , and made any offer to go , he could go no way but backward , and so he could go , and hardly keep from running , he could not readily stay himself ; if he sought to set a step forward , either his trouble would strike inward and then he should look gashly as a dead man ( yet not sensible of sickness ) his spirits exceedingly quenched , failing and yielding as when a man is giving up the ghost ; or else he was necessitated to go sidewise in the manner aforementioned . or else he was swing●ed round , round , round , till he fell down , if none were by him to hold him up . if any attempted to stay him when he was in the said motion , and before he was ready to fall ▪ he so attempting though a strong man ) would also be swingled round , round ▪ like a feather , untill he fell off . yet at some times ( before swingling ) if he would force himself to stand still he could , but if he would go it must be those ways : stirring sometimes to go forward two or three steps , he should be forced as many more backward and sometimes his leggs crossed , thus he hath tryed half an hour together and could not get forward the breadth of a house , but giving liberty to himself then to go backward , he could go with great swiftness that way . sometimes lifting up his foot to go streight on , his leg hath been lifted up a great height and must stand there , he could not get it down again whilst one might go near forty paces , this was but seldom , the other often . in the winter . then it came to a continual shaking like a palsy head and body , and not many violent fits , but shaking all the day long , from the time of his rising , till night six or seven a clock , and then went off with a sharp shaking fit. at the beginning of the shaking he could neither eat nor drink , nor all the day long , till it was off at night about six a clock ; afterward he could eat , if he would walk up and down in the house eating . if he felt those nippings in his head , he must keep it in his mouth untill the fear and amazement was over , and then chew aud swallow it down , and thus by degrees he could eat a supper ; but if he ceased walking and sate down ( as many times he did for tryal ) by that time he had eaten or morsels either he could not rise off the seat he fate on , or could not speak , or else could not keep the seat , by reason of violent shaking , and thus it continued about or weeks . some that sympa●hized with him in this condition , did set some time apart to wait upon god in prayer , on his behalf , and then was there a cessation of these fits , as an eminent return of prayer . after that for the space of ten days he had a respite , an intermission or breathing time , a little reviving in this bondage , and then they came to their former course again , as to stamping , shaking and skipping in the usual manner , but not exceeding fits in a week , whereas before he had or or or more in a day ; this was in the summer time . afterwards they ceased from shaking fits , and came to wringing fits. his hands lying one upon or in another would wring one out of the other ▪ and then the fore finger would rise up first , and so the rest one after another , till all met , viz. the fore-finger of one hand with the fore-finger of the other hand , the second finger of one hand with the second of the other , and so for the rest ; at some times they would be spread abroad finger from finger of the same hand so wide as if one would have been rent from the other . when they were all met as aforesaid , then they would gradually by a slow motion be raised above the crown of his hat , till his hands clasped both together fast about his neck , and then were immovable till they did of their own accord remove , and then they were wrung backward , and the palms of his hands turned upward at his back , and then were carried by degrees under his arm-holes till they met right behind , and were carried up to his shoulders , with much pain and so as a crashing about the joynts hath been heard by standers by ; these fits are so terrible as he felt them a great while after , and doth to this day : then they were brought back again ▪ the one hand to his mouth then to his eye , and the other stretched out as if he had been shooting in a bow drawing it to the utmost ; after tha● one hand would be carried right up as high as possible spread open , and the other right down at the same time , till it hath woun'd about part of the chair ; afterward that which was upward came downward , and that which was downward went upward as before , then sometimes wrung about with various motions unutterable , as if his arms would have been wre●ted , re●t and torn from his body . after ●his , his hands would be still ▪ unless he forced them to his thighs , and then they would fly out and beat one against another very smartly , and he dur●● not seek to alter the motion . or if one hand did at any time get hold of the other , it was so wrung as if it would tear it in pieces ; if any did seek to hold him in a chair ( though he were a man of strength ) yet he was easily cast off , and it added to his affliction , made it the more fierce if any attempted to stop the motion ▪ above half an hour would these wringing fits continue , and all that while no shaking . when his hands had done , then his head was wrung the one way , and his mouth the other contrary way , the former so far till he did see right behind him , and there stood a considerable time ; then his head would be turned the other way till he saw right behind , and his mouth not so drawn , and thus backward and forward five or six times ; after that his head would be still , and his body wrung almost off the chair , and then the fit ceased . his legs have some times been drawn under the foot of the chair , and there set fast for a considerable time . every day he had one of these fits. some christian friends being deeply affected with his condition , did betake themselves again to prayer , where he was present , and was in all those motions ; in the time of prayer he was put upon kneeling down , and did so for some time , and had ( as he phraseth it ) a nip in his head , whereupon he started up , and almost struck one down which stood by , yet the work of prayer went on . he was then put upon bowing his body ( without pulling off his hat ) and moving his hand like a great complimenter , also upon drawing as at a bow , skipping , wringing , and such like , being set on a chair , endeavoured to gather up his legs ( being turned sidewise ) and his head was bowed backward , his mouth strained wide open at such a distance as if his jaws should have been ●ent asunder ; his tongue being doubled in his mouth , his whole body was hoysed up ; being set down again in the chair , he brake forth into roaring out in a hideous and dreadful manner till he was almost spent and like a dying-man , and another while he made a blowing with his mouth and nostrils , that the noise thereof was like that of the smiths bellows when stirred ▪ which actions were a gre●t disturbance , yet they went on in seeking the lord , till he sate still and quietly among them ; and although he heard but the sound of the words , could not give attention or use affection , by reason of his extremities in his fits ; yet the lord appeared here also as a god hearing prayers ; and was intreated by others for him , so far as that from that very day for the spac● of two and twenty weeks he had a freedom from shaking , & wringing fits ; ●nly when he hath adventured to joyn with others in prayer ▪ or such exercises ; he hath found such disablement and shatterings as were first mentioned , but injoyed immunity f●om those dreadful fits which before he was molested with . also he had an enlargement of his spiritual liberty in some degree from this time ; for , whereas for a great while together ▪ he could not read four verses of a chapter , nor hardly write his o●n name , without dreadful affrightments and amazements , loss of speech and other sad symptoms ; that summer and especially since that two and twenty weeks , he hath been able to rea● either the scriptures or other books ; sometimes an hour together , and could also write , mostly without weariness ▪ before i pass on , i shall briefly hint what the frame of his spirit , was as to matter of experience , under these terrible dispensations . he was desirous to see friends , but it was a great trouble to him , that when they went about any religious exercise he must go away , and this hath so affected him as by the working of his a●fections he hath been cast into fits . but the way which the lord did ordinarily lead his heart in , was to be quiet under his hand , and to submit to his will patien●ly ; leaving him to his own time for deliverance if he saw it good for him , and this he found when he was under the most violent fits : in his greatest extremity there was such a bo●edness to the divine will , as he could as willingly sit down in the chai● to receive a fit from the hand of the lord , as rise out of the chair when it was off . and the thoughts of that , did often encourage him in his fits ▪ viz. [ lord thou knowest when it is enough , and thou knowest when to make a cessation ▪ i leave it unto thee . ] and sometimes upon the account of divine ●rerogative ; his heart hath been quieted : he may do wi●h his creatures what he pleaseth , and there hath been deserved infinitely more . such hath been the mercy of god towards him , that for the most part his body was more tryed out , than his spirit . only twice he found a little working of discontent . once he had some fear lest that quiet which he had , should be but a carnal quiet , through the carelesness of his own spirit it pleased the lord presently to leave him to some discontent of spirit about it , and at that time his fits were not by many degrees so high as formerly or since ; this frame continued but a day and a night , and the next morning after the lord convinced him of the evil of it , that he had been discontented with his hand , when he lay'd it so lightly upon him , in comparison of what he experienced formerly ; he saw wisdom , goodness and mercy in god , even in leaving him to be discontented ; the lord turned this to his good and helped him against it , letting him see that contentment cometh from him ; it is of the lord to make a man contented in any affliction : content was the lords and none of his , he could not quiet his own spirit . another time after he injoyed some respite from fits , and god had been often sought concerning it ; he found a great unwillingness to come under the yoke again ; he considered the manner of the affliction , that god did strike at him in respect of his ordinances that if he came near where he was worshiped , then he did strike with heavier stroaks than at other times ; upon the return of his fits after some weeks respite , he had such workings of heart as these ; the people of god generally sought the lord , and he denyed prayer , yea god himself excommunicated and shut him out , it was a dark dispensation . immediately after these thoughts he had this as a quiet to his spirit [ wait on the lord , and wait for god. ] it is better to wait for god in the want of a mercy sometimes , than to injoy a mercy we desire ; for while we are waiting upon god for mercy desired we are honouring of god , but while we injoy mercy desired god is honouring of us . and this scripture came to his thought , hab. . . the vision is for an appointed time , but at the end it shall speak wait for it — vision is of dark things , these are to be waited for : his unwillingness now was removed , and his heart brought in some measure , to wait upon and for god , though it were a dark dispensation ▪ god would give deliverance if he did see it good . he was wonderfully quieted and made willing to submit to the will of god ; and unless these two times he hath not found such discontent and thus the lord did help him over it , and his fits returned to their old course again . chap. iv. of other fits disabling for eating of his meat , and some continuing twelve hours ; also kneading fits. after the two and twenty weeks of such freedom , his fits returned again to their former course of stamping , shaking , and skipping , but these fewer in number , and with intermissions , sometimes a fourtnight together . for the sp●ce of about three weeks he had none of those fits , unless he did offer to eat his meat , and then he could not get down above four morsels at a time before he should be cast into such a condition as he could neither stir hand nor foot , nor speak a word for th● space of near an hour after , and whilst that hath been in his mouth his jaws have been closed , that his fourth morsel could neither be brought out or taken down : he could get down no other succour or refreshment during that time ▪ but a little beer and thin broath ; so that his body was brought low , and he ready to famish . then the lord was sought unto in that case also , and that very night he could eat or morsels , and the next day he could eat to satisfie his appetite if he made haste ; but as soon as he had done he fell into fits again of another kind , all parts of his body moved as if one limb would have been plucked from another , his hands in such swift motion as his fingers could hardly be discerned therein ; and so his legs also , looking very gashly ▪ this lasted a fourtnight longer , every time that he did eat . prayer was made to the most high god as to this particular also ▪ and that very night and from that time forward he could eat his meat without trouble , except as in the next particular . in the winter . it came to shake him like a moderate palsy in the head several weeks together : twelve hours the fit lasted every day ; the ●haking fit lasted ten hours daily , and went off ●ith two hours of roaring fits , or howling or barking like a dog , and his mouth wrung in a dreadful manner ▪ with grievous faces . he hath been so hoarse with these fits as he could not speak to be heard in all that time : he could eat no meat till the hours were ended ; he hath tryed several times , but soon hath been able to eat no more , and hath been in fear that he should be raging mad and fly upon the people , yet never did any hurt . the lord was sought unto for that also , and he was present till two prayed , and had four of the roaring howling fits ; and from that day ; for the space of ten days he was free from the shaking and other fits. then they came again like a palsy for about days , then skipping fits one in a day , after that he had roaring fits again ▪ but with intermissions three or four days , or a fourtnight . also in the aforementioned roaring fits , as he lay on his back on the bed ▪ his hands and legs were drawn right upward one leg against one arm and hand , and the other leg against the other arm and hand , and so stood right up for some time , then they would fall down and be raised up again in the same manner , three or four times in a fit , his fingers being stretched so wide as if they would have parted and been rent one from another ; and at one time when his hands and legs were so stretched upwards , at the same time his body was lifted up from the bed three or four times , and falling down again upon the bed , he was acted thus up and down without his putting forth any natural power to promote such a raising up of his body from the bed. also during the same time as he did lye upon the bed , his legs were drawn b●ckward and gathered up to his back parts , still his head being upon the pillow , then his head hath been raised forward by degrees to his knees , and they being met would lye togeth●r a little space , and then loosen or part again and the fit go off . also sometimes his head hath bent backward off the pillow , and then his legs have been so gathered up as his toes stood on the bed and his back bent like a bow , and so they stood for some space of time , the chief stress being upon the feet , neck , and back , and then returning back again the fit left him . thus when he hath said his bed should comfort him , and did lye down for ease , he hath found the contrary , that there they have been as violent fits , and his shakings more tedious to bear than if up . also some fits have kept hours like an ague in their coming , that exactly the same hour in which they came this day , they would come the next day , and so in after days ; he for a diversion hath put himself upon such an exercise of body and mind , as might be most likely to put by the thoughts of it ; but his fit would return the very hour a●d minute as in the former day , and whatever postures his arms were found in at that instant ; that they were kept in for a considerable time ; as if one arm were stre●ched right out , he could not draw it in again ▪ but must stand in that posture a great while . his disability for attendance upon god in ordinances still continued , in the year . he was so far from j●yning with others in acts of worship , that if he attempted himself to go to prayer , if he were upon his knees he had ●u●h smitings in his head , that he could not without much difficulty raise up his body ; if he stood to pray , so it was also , his countenance changed , and he reeled and staggered and was not able to speak a word ; so likewise if he aslayed to do it walking in his chamber ; only he had a liberty for an ej●culation or two , and at sometimes lifting up his heart for half a quarter of an hour together ; he hath tryed when he hath gone first to bed , and it was so with him for a great while there also , he could not proceed for these nipps ; but for some months ●n that year he was free of these nipps , being affrighted out of it , i.e. out of praying work , with dreadfull representations . for , when he was certainly awake he had diverse times the apparition of diverse faces , he never knew any of them , but hers who discovered her self to be a witch ; his freedom from these terrible apparitions was also a return of prayer : and in regard he is apt to conclude a delusion of sense herein , hence i shall not here give any further particular account of those apparitions , only as it is necessary in the relating the manner of some following fits ; although i understand not how it could any way darken this story ▪ seeing in former days it hath been a common thing for the devil to appear in several shapes : there were such apparitions , and it is doubtless one precious priviledge attending the bright ●hinnings forth of the glorious gospel ; that since there hath been a greater freedom from these , than in foregoing ages , and ordinarily satan hath fallen before it like lightning from heaven . but to return to our story , about this time ( ) when the lord hath given him any intermis●ions or freedoms from his fits , for some days , a night or two before their return again when in bed , he hath been cast into a heavyness and benumness , as if in a sleep , yet not asleep , if any were on the other chamber , he knew what they said ; after that , he hath had a blow as if a punch with the finger , either on his breast● side , or shoulder , soon after as if two did strike in the same manner ; presently as if a hand did smite him , and then a kneading on his side or breast , ( as if bread had been kneading there ) for some space , untill he hath been sore , with some intermission ; and then it hath been repeated again in like manner , till he hath seemed to be near death , and then he hath revived again and come to himself ; and for the most part the next day or the day after , the fits have returned again . in these kneading fits he hath thrust down his hand and seemed to catch a hand , and put it into his mouth and bite it ; at one time he thought it was a thumb that he did bite , and it was observed that about the same time , she ( that since hath confessed her self to be the witch ) was seen to go with a great shoe ▪ which she borrowed , and her ▪ toe was hurt ; when she was searched since , her toe was found with an impression as if sawn 〈◊〉 ; and since that seeming to bite the hand that hurt him , for about a year he was free from that way of kneading , and since the fits have been as if gr●sped in arms , and as handling his back-parts to his great trouble and affrightment ; these were but seldom . he continued 〈◊〉 under ● disability to joyn with others in prayer , or to hear the preaching of the word , or to exercise himself unto any deep meditation ordinarily ; but ( t●rough the mercy of the lord ) had more liberty for ordinary common discourse , by many degrees , than before that time ; he could speak about ordinary matters , but if he attempted to hold on in ●peaking of the things of god , for s●●ritual edification , he hath by his fits been hindred , unless occasionally , and that very seldom , by the mighty power of god , he hath injoyed that liberty . chap. v. of a witch confessing privat●●y her 〈◊〉 ▪ and ●estimony offered before others , yet nothing done again●● her. about the ▪ month october , or november , ( if i mistake not ) . he informed me what here followeth in this chapter . abre grinset , alias thrower , ( for she was a bastard ) did confess to e. c. that she had been instrumental to afflict this man mr. spatche● , and many more . she confessed but little as yet ; and therefore some set a time apart to seek the lord , that he would cause her to confess more ; and there was a manifest answer of prayer ; for the same day , when they were praying ▪ or that evening , of her own accord she said to those in the ho●se , that she would not tell them all . and then she confessed , that she had made a league with the devil , and was inticed to it by a witch at a wedding , that she had been a witch above twen●y years ; and she had bewitched iohn collet of cookly , and h●nry winson of walpool to death ; and she must see iohn collet before his death , and by a wile did get a sight of him , calling at the house , said that there was the greatest snake in the way that ever was seen , ( which was not ●o ) they all run out to see it , and she in the interim went up to see him , and he dyed two days after or thereabouts . also she confessed to them , that the devil had drawn blood of her , and that he did appear in the form of a pretty handsom young man first , and spake to her 〈◊〉 a hollow solemn voice , but she would not declare what he spake ; and since appeareth to he● in the form of a blackish gray cat or kitling , that it sucketh of a tett ( which searchers sin●e saw in the place she mentioned and hath drawn blood. after this , mr. spatche● spake with her , and did seriously and solemnly charge her as in the presence of god , that she would speak the truth , that if she were not such a one , she should not own it , and if she were , then not to deny it , for god would bring it to light . she answered , that she must confess the devil had beguilded her , and that she had been a witch above years , that she 〈◊〉 made an agreement with the devil , and she thought the time was nea● out ; she declared also as before , how she became a witch , and in what shape her imp ( which she imployed● appeared ▪ to her , and such like . he asked her whether she had imployed her imp to him ▪ and why she did it ? she confessed that she had sent it to him and ▪ said that she did bear him no ill will , but it was against her will , she could not help it , the devil would let her be at no quiet till she had done it ; adding , that he never did her hurt , but had been loving and kind to her , in giving her money ( for she was poor ) but she was the worse to him . he speaking to her about his biting , in the aforementioned kneading fits ; she s●id that he had bitten too hard sometimes ▪ she said , if it were possible she would never send her imp to him again , adding ▪ o that i could not , it would be happy for you , and more happy for me . when she would have confessed more to him , she was stoped in her throat and could not , saying if she could tell all , there might be mercy for her . she also said , if she were to be hanged presently she had no hand in his roaring fits. some women searched her and found th● tett she spake of , and her body then whole ; but searching a second time a few days after , her body was well nigh all over as if scratched with briers and thorns ▪ the like hath not been seen ; & one that searched before ●aw ●his alteration ▪ it is probable the devil did much torment her after her confession , for those that lived in the same house , heard a very great rumbling noise ; also ▪ she was gone diverse nights and was seen ▪ wandring abroad in distant places . she was also called before other gentlemen , and some credible ●ers●ns offered to give testimony of many things aforementioned , as of her free and volunta●● confessing , that she had a familiar spirit , and that she had been the death of some &c. some depositions were taken , but one standing up said , ☞ that if she bewitched ●one but spa●chet , and ma●●ing , and such as they are , she should never be hanged by him . and thus notwithstanding what could be witnessed against her , yet ●he was ●●nt home and nothing in point of law was done again●t her ▪ nei●her can any excuse the matter by saying that in distemper of body she knew not what she said , the contrary was clea● to those that conversed with her ; and was also evident ; for being asked a question , and the same question being put to her a considerable time after , she could answer as before ; and therefore she well knew what she said . aft●r ●his tim●●wo gentlemen questioned with her ▪ and she confessed to them the same things ▪ the manner of her becoming a witch and her hurting mr. spatchet , but was not so ready to confess her being the death of those men afore●mentioned , and grew hardned to deny some things before acknowledged . it could not ( one would think ) but deeply affect this poor man , and procure much inward disquietment , to see that his case , and such a case should be so disregarded by men , but still he incouraged ●imself in the lord his god ; and soon after ( if not the next day ) reading by course ( for now he had liberty to read ) that in eccles. . v. . if thou seest the oppression of the poor , and violent perverting of judgment and justice in a province marvel not at the matter , for he that is higher than the highest regardeth , and there be higher than they . th●s did wonderfully relieve him , as to their actings , he had nothing to do against them , this was enough to him ▪ he could say , thou ●ord regardest it , though these men regard nothing of it , and his heart was wonderfully quieted herein . some excited him to s●ratch the witch or such like , but he had no disposition to it , his heart was so tender that he durst not do it , though his fits continued ; that scripture helped him , prov. . . say not thou , i will recompense ●vil ; but wa●t on the lord and he shall save thee ▪ he was enabled to wait on the lord for his salvation ; and that , deut. . v. , , . it was enough to him that their foot shall slide in due time , and their ●●lamity maketh haste ; if there be any such means of his affli●tion a● by witch●● ▪ yet vengeance was gods , and he would recompense any that oppress or abuse his people . chap. vi. of his dumb fits , also of shackling and other fits : especially hindring him in travelling ▪ for some months he had dumb fits ; if ●e hath been well in the house , yet attempting to go out to visit friends , beforehe ●ad gone the length of one close or field , he was struck dumb , and hath remained so all the day , being necessitated to return back again to his house , where he could either sit or walk butwas speechless ; these would go off and speech return ordinarily ( yet not always ) without any violent motion ; these were not every day ▪ in some part of the time he had a moderate shaking like a palsie , all the day long , from the time of his rising till a quarter of a● hour after he was laid in his bed , and then it would cease ▪ and then he could speak ; if he leaned his head against any thing , then immediately his speech was gone , nor could he move his head from the place ; nor raise himself on the seat whereon he sate , till it was pulled away , or they did give him tobacco ; and then it would go into outward shaking again , he had the use of his senses in this time , knew what they about him said and did . in those years and he had roaring fits , his mouth being stretched open , and such violent fits , and those which hindred travel were superadded . sometimes he had liberty to walk in the house or yards , but if he attempted to go into the field , then before coming half way in it , his feet would be as if they were nailed to the ground ; that by all means he could use , he could not remove them thence for a considerable time , nor get any further to any friends house that he intended to go unto ; he finding this coming , was necessitated timely to turn himself , and then could sholving remove one foot first about an inch ▪ and must stand there till one might have gone a quarter or half ▪ way in ●he close , and then could remove the other foot an inch , and so each removal at such a distance of time , if it were plain ground it was the better , but it was very tedious to him to ascend ▪ or go up when he came at a hill or ascent . and thus he must move home again if none brought a chair to him to sit down in till he revived ; these fits went off without shaking or other violent motion , and he remained in the former posture , till he attempted to travel again . in some of those fits resting , sometimes on a suddain one leg would be forced over the other the full reach , and so he must stand cross legged ; but by degrees with great trouble it would be gotten back again to the other foot and with much difficulty get over it , which done , presently even the same instant , the other foot was struck cross the full reach also , and must stand till by degrees that also was gathered up and then he stood in the old posture , as if fastned to the ground ; on a suddain he should have liberty to go as far as from one side of the house to the other , and then his feet were fixed to the ground again ; after that he had a liberty to go a few steps further , then at the same pass again ▪ till at last he did get into the house . after these fits ceased , if he attempted to travel , he should soon be buckled , ●is knees bowing as if he were to sit down ▪ and if he offered to right up himself , then he was buckled twice as much , so he must return home in that posture , bearing on his toes only ; and so he could travel thus bowed down , but if he offered to raise up his body , then he could not stay himselfbut fell to the ground , and rising up after a little time revived ; but if he offered to go again a few rod , he was buckled and bowed down as before . sometimes two men have been present when he has been in these fits , and they fearing he ●hould fall , would take hold of his arms to raise him , and not the strength of both of them could keep him up , but then he must down to the ground ; all they could do was not enough to prevent it , else he did never fal● down in these fits , which continued a long time , a year at least as is supposed , but with some intermissions , for nine days or a fourtnight ; in which time he had liberty to visi● friends , but then the fits returned again : they continued sometimes twenty two weeks , sometimes thirteen , or nine , more or less . afterward complaining to friends that he could not go ; then for some time , if he assayed to travel , his heels were lifted u● from the ground and he was forced to stand on his toes , leaning on his staff ▪ and if he would stand s●ill ▪ then he found no shaking ▪ or other violent motion : but if he offered to go ▪ then his feet were violently moved forward running upon his toes ▪ till by his strong staff or by a tree he did get a ●tay or stop , and a little revived : and then he was car●ied violently again ▪ run●ing on his toes as before , till a new stop ; these running fit● ●as●ed some weeks . afterward being free●d of these ▪ if he would travel ▪ hi● strength was taken away ; he found ▪ an utter di●ability in all parts ▪ he might stand still , and could not readily get back again ; but ●●ddainly he fell to his knees ▪ and and resting on them for a season , then he could rise up and go a little way ▪ and ●uddainly down again to his knees and no further ▪ these fits did not hold long , a month or thereabouts . also in these last years , someti●es his hands have been t●r●ed behind him , the palms upward on his back , and his body being bowed low toward one side , his face turned upward ; he hath been hurled round , round , round , in the yard till at the door , and then being helped into the house , was caused to sit in a chair . in such a condition he remained untill the death of that woman which confes●ed her self to be a witch , with fits of one kind or another above mentioned . and the two last years before her death , he had no liberty either to pray or to joyn with others in prayer , or other religious exercises more than is before expressed . also , when some have said they could believe for his full freedom , he h●d not such a faith , but in the time of his fits he hath earnestly desired of god ( as he was able ) that he would raise his soul into a faith about deliverance with submission to his will , and if it were his pleasure , that he would give him a perswasion that he should be delivered . when he hath thus done he found his heart wonderfully over-powered , and carried out this way ; leave it to god , commit all to him , be quiet in the will of god , and let him alone till his time cometh ▪ neither was there any thing of faith further this way , near the deliverance than before , but that if the lord saw it for ●is own glory he would deliver him . chap. vii . of things of more general observation in the tim● of his fits , and not limitted to any particular one , but common to more . there were some things remarkable in the forepast years , which cannot well be confined to any particular ●its , which i shall here take ●otice of . . the working of ▪ his distemper upon his acting , or joyning with others in religious exercises as prayer or such like , hath been in this manner . either he hath found a failure of spirits which did leave him in a great confusio● ▪ ●tammer and amazement ; yet he did not loose his senses hereby ▪ he knew any pe●son present , or any thing that was ▪ spoken or done to him ▪ and how it was with himself ; he had no lo●s of apprehension but of expression ▪ so that endeavouring to speak would help forward his amazement and affrightment . or he found it contrary viz. an amazement and affrightment , caused by a working in the crown of his head , and a failing of spirits following that ; this working in his head was above a third part of the way from the crown , downward round about , and when ever that came presently a failure of spirits followed , as if his very life would have gone away ; he felt such a quenching of spirits that he knew not how to subsist ▪ yet felt no pain till the amazement was over , and then found it only in that part of his head where the working was , and not elsewhere . when he hath imployed his mind with much earne●tness about any civil business , as writing and inditeing any matter , he could continue far longer herein , without such shatterings , than in hearing a sermon or such religious exercises ; thus it hath been in latter times , but in the former years of his fits he could not act in either . so in making up of accounts or reckonings he hath found some shatterings , yet could recover , get into his work again and accomplish it . whereas if he continued religious exercise , till the beginning of failures of spirit , then if he set himself to regard and attend to what was next to be spoken , he knew it , but should take up the next following sentence and either lose it immediately , or else speak that many times over till he lost it , and if he stayed to hear an other sentence he would go over and over with that also as before . also under these failing of spirits , and workings of head , there was a manifest change in his countenance , staring with his eyes , like one affrighted , and a paleness in his face during this astonishment , a great alteration in the fetching of his wind , it was very deep with haling and blowing . in an instant his spirits were quenched , and in an instant revived again ; and then immediately his former counte●ance and strength did return again , not gradually as it is in ●ailing of spirits by ●ickness , but on a suddain . . when he hath been under torturing fits , till nature hath seemed even spent , and he hath stretched out all parts like a dead-man , yet after a quarter of an hour or little more , he hath recovered , walked in the house and been chearly again and well ; only hath found soreness or weariness after such tossings ; ye● could eat his meat and go abroad ( unless when his fits were such as hindred eating or traveling ) or if he hath been at a friends h●use , he could soon return home again ; whereas standers by have thought he could not have recovered or stirred all the day ; this was by the upholding hand of god , beyond what is ordinarily found where the body hath been spent by natural distempers . also whe● he had many weary days spent with violent fits , yet ( through the mercy of the lord ) he hath rested very well all the night , and hath been much refreshed by the morning , yet within a quarter of an hour after awaking ( when that was the ordinary time for the fits to come , as when they kept hours like an ague ) he hath found a return of them in bed before he did arise , and there hath had them in such violence , that the very bed and chamber hath shaked ; here the lord did vouchsafe great favour to him , in affording the comfortable rest of the night , when yet his bed was not his freedom ; it was only the work of god to give him sleep . . in any of his fi●s , numb , dumb , p●lsy , conv●lsive at the worst , yet he was so far sensible ▪ as he knew every motion of his own hands or feet , every noise , when hallo●ing , when howling , when barking , at the time his mouth was about to be opened , he knew what it would come to , and sometimes did to his power oppose it ▪ hath gotten his mouth together to stop it , but it would be forced open in a dreadfull manner : he knew what he should have done and could not , as when he should step forward and could not ; he knew what he did , and what others did , or said to him or one to another . in his roaring fits he had no pain to cause him to roar , but it was a forced action ; the violence of fits caused pain or soreness , but no pain felt caused any such crying out . . in all these afflictions and violent motions of body ▪ he sustained no damage or hurt , unless once or twice b●ating the skin off his finger and ancle ; he hath been in fits abroad , yet in any of them h●th not fallen down but once ( unless as aforementioned as when any crossed the motion ) and then falling in a yard , his body rowled till it came to the side of the house ; but neither then nor at other times did he receive any prejudice more than was aforementioned . . often in praying times where he hath been present , and occasion hath been to mention the devil , and it hath been asked that if it were by satan ( before it was discovered ) that god would rebuke him ; he hath found hereat a grinding of teeth , and such an alteration as if the devil himself would oppose what was spoken . he often made observation that in the old of the moon , he hath been ordinarily worse than either in the new or full moon . also he hath observed that in the former and latter spring he hath injoyed the greatest freedom from his fits , as in the months called march and ●pril , and also sometimes in february , and so about september and october , and when ●he weather did grow cold then his fits usually returned . . ordinarily after taking physick he was the worse ; often physick did greatly increase the violence of his fits , all the time of his taking it , and after ceasing to take , they would return to the posture they were in before . about two years before the violent fits left him , he had some respite from fits for several days before he began with physick , and the first day wherein he took it he had a fit , and so one fit every day that he was taking , till it came t● the last dose , which ( upon some occasion ) he deferred , and that day of omission he had no fit , the day followi●g he did take it , and then had a fit , and so having finished it he had no fits for some time . he desisted taking physick almost two years before his violent fits ceased , and yet the last fits were very violent . one professing physick , observed him in his fits , and concluded it was no ordinary contraction of nerves , but a continual motion sometimes of all parts , arms , hands , legs , feet , first stamping his feet , beating upon the ground very swiftly and strongly , at a great distance each from other ; his arms at the same time flying out with a swift and violent motion , inward and outward all at once as fast as may be , for a considerable time together , till at last the fit went off , leaving him sometimes stret●hed out like a dead-man . yet in all the time of his fits ( when he could eat his meat ) there was not any abatement or consumption of his flesh perceived , no pining away , though there was some weakness of body by them . chap. viii . of his fits a little before and at the death of the witch , and his gradual freedom since , with his condition at present . his violent fits continued until the thirteenth day of the month of febru●ry , ● ▪ and from that day he hath been freed from them , which was about weeks before the death of that woman which confessed her self to be a witch ▪ for she dyed about april , . before this weeks she was under tortures from the devil , and whether she had no leisure to send to and afflict him , or whether it were only from god , laying a restraint upon that grand enemy of mankind satan ▪ that he injoyed this eight weeks freedom from those fits , must be left to others to judge : it is good to ascribe all to god ; but it being thus long before her death , this argueth that it was no corroboration of his imagination by her death that was the cause of his freedom . indeed , he had not a freedom from all fits so early , he was under a restraint from travel until the very time of her death . about a week before she dyed , mr. r. ( a conformist ) sent for him to go to her , when she was ill ; he went about a close length , and the● , if it had been upon his life , he could not get one step further forward ; he indeavoured very earnestly to go on but could not ; he did get back again in ● long time and with much difficulty ; and was forced to make many courtesies ( like women ) all the way back again , with many other like actions which were unavoidable . mr. r. went to her without him , and came to mr. spatchet saying ▪ he never saw such a spectacle : for all the skin of her hands and arms was scratched or torn off , hardly one place appeared whole as big as his finger . she would not confess to him any thing of witchery , but only this ; that she had made an agreement with the devil , and it was now too late for her to repent ; for she was damned , or to this effect she spake . she had two cudgels lay on her bed , and he asked her what she did with those . she answerd , she had them there to fight with the devil , he did so misuse her . she was there alone , and he dragged her out of the bed , and under the bed : they below , hearing such a noise , and knowing there was no body with her , they went up and she was bloody ; she confessed to them it was the devil that came to her . so she dyed near the time called easter , . mr. spatchet was under restraint for travel at the time of her death , and possessed with some fear that he should so continue until his death , because he was so at her death , and nothing done to her to bring her to justice . he had not any imagination that he should then have freedom , but rather limited the holy one of israel by thinking the contrary . also she had said to some persons before her death , that if she dyed , yet mr. spatchet should not be fully free , for others had him in hand as well as she . but yet the same week that she dyed , and the next time after when he attempted to visit friends , he found a liberty for travel ; and hath injoyed that freedom ever since , viz. for the space of above two years . thus gods thoughts were not as his thoughts , divine mercies did surpass his faith. and yet the lord would have it known to be his work ; his will was the determining rule how far deliverance should be afforded ; it was not all at once but gradually , for although he had then a freedom from violent fits , and such as hindred travel ; yet , immediately after the death of that woman he had no liberty for religious exercises , either to perform them himself , or to joyn with others therein : he remained without that freedom until the latter end of the september following , ( which was almost half a year ) and then only mentally ; he tryed after her death ( as well as often before ) vocally to pray , and could not , either alone or with others ; but at the end of september , . he could mentally pray a quarter of an hour together or more daily , with invention as clear , and affection raised as high as ever before he had fits ; and he had no disturbance . and because he found such a freedom that way , after some time he would try to express it , and when he did so , though he did it with a whispering voice , yet he had not spoken usually twenty words before he found a shattering in his head , so as he was utterly disabled for invention of expression , and for a time could not rise up from his knees , in case he were kneeling . after this he would pray mentally , and still before the ending would try to utter words , but found it as before , lost his speech and invention , and reeled and staggered about the room , yet even when he was worst of all this way , he knew how it was with him . thus he continued until the first day of the month of ianuary following , when meeting with a rebuke ; one blaming him for what was his duty , and reflecting that as the cause of his great affliction ; though probably there was not any other cause than divine soveraignty for tryals sake . and as if the lord would witness against such undue reflections upon this holy man ; he returning home , the lord was pleased that very night ( after he met with that rebuke ) to give him a liberty by himself vocally to pray ; he had tryed the morning before and could not . but it was only by himself , he could pray before others , but if they desired it , and he did adventure ; then that very night after he had prayed before others , he lost his liberty of praying by himself , and had no liberty that way nor with others for the space of a week . and then at the weeks end he had liberty again vocally by himself , and so continued till he did pray again with others , and if it were but with one on a sick bed , or with more , it was all a case , he lost his liberty by it for a week or a fortnight as before . thus he continued until november ▪ and that very night he had a liberty to hear one pray ; although he had tryed the lords day before to hear a sermon repeated , and could not , yet now he could . and the same person that was the last he had liberty to pray with , before his fits disabled him , was the first that he had liberty to pray with , when his fits le●t him : and at the same persons house was his first liberty to hear one pray , and also to pray before others , and not lo●e the liberty his self . the next day he prayed in the family , and did not lose his liberty by it then , nor at any time since . only , if his head faileth by hearing others exercise , then sometimes he loseth his liberty of praying by himself or with others exactly for a week , and then it returneth again . he findeth less liberty to hear others exercise than to pray himself . he can ●ear a a sermon if he doth not hear the prayer before , and sometimes can hear both sermon and prayer , but that is seldom . in case he adventureth , usually he findeth a great distemper , disturbance and shattering in his head , which unfitteth him for any service till it be over ; it is sometimes procured not only by religious , but other actings , as he hath attempted often to ride on horse-back since his freedom from fits , but ca●not : even in the month called may . he tryed , but he found that he lost all his strength , could neither go , stand , nor speak , nor so much as hold a stick in his hand ; but was in a confusion , his head much disturbed by the motion of the horse , yet had a knowledge of all things done or said at this time . and it is to be noted , that since his fits have left him , he findeth no alteration in his body , as to working of humours any other ways more than formerly when he was under fits or before : only findeth some decay of strength by reason of age , yet he hath more strength now than he had in the time of his fits. and this is the true account of his condition both formerly and at present . whereby it may be seen that he injoyeth a wonderful salvation from the lord , which all that have waited upon god in prayer on his behalf , are to own him in , although ( it be but partial not total . ) there be some remainders of bodily distempers , yet there is great cause to sing forth the high praises of god in all the assemblies of the saints , and to say , what hath god wrought ? it is a mercy that hath been waited for , prayed for , and believed for , by many christians , and now the lord expecteth the tribute of praises . as for mr. spatchet himself , he is desirous to glorifie god by offering up praises to him . whe● he had been many weeks under great tossings formerly , so as it was a rare thing in six or seven weeks to have one days intermission , yet when he had that short breathing , he was quieted ▪ and did not so much make account of liberty , as earnestly beg of god a preparation of heart for what was behind ; and so when he had ten days , or a fortnight , or a months liberty , the lord did then put him upon begging a submissive frame of heart for what was yet coming . whereas since the death of that woman , and his freedom that did insue , he is less begging submission , but more praising god for what he hath afforded , and begging an improving spirit of that freedom . it is true , he had not an absolute and firm perswasion of deliverance before it came , but at some times was not without faith about it , yet submitting it to the divine will. that scripture was a wonderful stay to his heart , and a great incourag●ment to believe , rom. . v. . the god of peace shall tread satan under your feet shortly . and that also of aeneas , who kept his bed eight years , and was sick of the palsie , act v. . peter said unto him , v. . aeneas , jesus christ maketh thee whole . and indeed this man was eight years and a little more under this tryal , and sometimes as if he had been in palsie fits , but at last jesus christ hath in some measure made him whole . indeed it was gradually and not all at once ; thus of old , the lord said to the children of israel concerning the canaanite and the hittite ▪ exod. . v. . i will not drive them out from before theee in one year — v. . by little and little i will drive them out from before thee , until thou be increased — so the lord would not drive out this mans distempers in one year , but by little and little ; and it is hopeful his design was , that spiritually he might the more fructifie and increase to the advancement of his glorious grace through our lord jesus christ. finis . a postscript . i lately conversed with a near relation of m. spatchet , with whom he lived after the time of the foregoing narrative , until he dyed , who informed me that he had fits to the last , shaking his head , and other limbs , but not frequently , sometimes many weeks without ; yet ordinarily could not pray or ioyn with others in prayer . and thus he continued till his death . errata . page . line . read exaltation of , p. . l. . for stirring , r. striving ▪ l. . for . r. . p. . l. . for are r. were . advertisement . mathematical di●inity : or , a plain demonstration from the holy scriptures , that the times of this world , were fore-appointed by the covenant made with abraham ; and determined to be according to the measure of the age and fulness of christ kept ▪ secret since the world began , but is now made plain upon twelve tables , in a solar calendar ▪ as familiar to the understanding as a common almanack . with a full proof , that this is the last generation , which shall not pass away till all things be fulfilled , and the gates of righteousness be opened . being the result of many years study . by elias palmer . price one shilling . printed for iohn harris at the harrow in the poultrey . the lord's arm stretched ovt in an answer of prayer, or, a true relation of the wonderful deliverance of james barrow, the son of john barrow of olaves southwark, who was possessed with evil spirits near two years the diversity of means used, with the way in which he was delivered / published by me, john barrow. barrow, john, th cent. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the lord's arm stretched ovt in an answer of prayer, or, a true relation of the wonderful deliverance of james barrow, the son of john barrow of olaves southwark, who was possessed with evil spirits near two years the diversity of means used, with the way in which he was delivered / published by me, john barrow. barrow, john, th cent. p. [s.n.], london printed : . wing gives author's name as james barrow. includes: a true relation of the wonderful deliverance of hannah crump ... who was sore afflicted by witchcraft (p. - ). reproduction of the original in the harvard university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng barrow, james, th. cent. spirit possession. witchcraft -- england. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion the lord's arm stretched ovt in an answer of prayer : or , a true relation of the wonderful deliverance of james barrow , the son of iohn barrow of olaves southwark , who was possessed with evil spirits near two years . the diversity of means used , with the way in which he was delivered . published by me , iohn barrow . o thou that hearest prayer , unto thee shall all flesh come , psal. . . he will regard the prayer of the destitute , and will not despise their prayer , psal. . . and all things whatsoever ye shall ask in prayer , believing , ye shall receive , mat. . . london , printed in the year , . the preface to the reader . christian reader , many may be ready to judge , that this wonderful and merciful manifestation of god's power and goodness in the delivering my child from so great an evil , doth arise rather from ostentation , than from any real cause i had to publish the same : for i know , that it was in all ages , the design of satan to put an odium upon the best of works that have been done in the world . hence it was said of christ , that he cast out devils by beelzebub , the prince of devils , that by that means the iews might hide from the eyes of the people , the goodness and power of god , which was plainly seen in what christ did . things of this nature will not pass without censure . such is the reigning power of satan in the hearts of many at this day also , that a work of this kind will by them be stigmatized , and the persons also that god made use of as instruments in his hand to do it . i therefore thought it meet , to give the reader to understand , that my end , in the publishing of what god hath done for me , in taking my child out of the hands of satan , is not the lifting up of my self , nor those men that wrestled with the lord for me ; god who knows the secrets of all hearts , knows it : but that he alone might have the glory and praise of so great a mercy , to whom i desire to give it , and to no other but him alone , which is the main reason why i make the world acquainted with it ; for should i conceal so great a mercy , it would be ingratitude in me . another reason that hath induced me to publish what hath been the lords doings , is , that others might be stirred up to praise the lord with me , who is a god hearing prayer ; of whom we may say , as once moses did , who is like unto thee , o lord , amongst the gods ? who is like unto thee , glorious in holiness , fearful in praises , doing wonders ! exod. . . for surely it would not only be ingratitude in me to the lord , to conceal a thing of such weight , but it would accuse me of want of love to other christians , who may thereby be not only occasioned to praise the lord , but encouraged to seek the lord in all their straits , forsaking those vain , if not wicked proceedings of some , who by charms , think to deliver from the power of the devil , as will appear in the following discourse : for i my self indeed , being no otherwise , nor no better informed , endeavoured the help of my child by such means , as i have now cause to repent that ere i made use of them ; but the lord was pleased at length to let me see my folly therein , after i had spent and wasted that little estate i had , as is well known to many : therefore what ends i should have in what i do , may be easily discerned by the wise. i know there are some tongues that will not be wanting to sander me and my child with dissimulation , though it is well-known by many it was no such matter , neither can it be in reason so judged ; seeing there was no profit made thereby , but as i said , it was to the impoverishing of me and mine . whatever is said by any , shall not i hope trouble me , i having a good conscience . i bless the lord my child is now well , and hath continued so ever since the lord was sought to . blessed be the lord ; let all his saints bless him with me . john barrow . the lord's arm stretched out in an answer of prayer , &c. in iuly , . was the beginning of the lamentable and deplorable trouble of my poor child , who was then taken ill after this manner following . his mother , my wife , bad him read his book , which he did ; and after he had read a chapter , he was taken with a violent burning , so great , that we thought it would cost him his life . in this condition he continued about a week , at the end whereof , being on his legs again , he would walk up and down the room , throwing his hat from his head , laying his hands under his belly , and screeking out lamentably , forty times in a day or more ; this lasting some eight or ten dayes , he was afterwards taken in another manner : as he walked about the chamber , there was heard a croaking in his throat , very strange to them that heard it , which continued eight or ten dayes , or thereabouts . suddenly after this there appeared rats to him , and cats with rats in their clawes , dancing them sometimes coming ( as he said ) with glasses of sack in their clawes , and pasties , offering them to the child , but he refused to receive them , and threw things at them ; then they would demand his soul , bidding him give it to the devil , but he refused to condescend to them . they told him when his father and mother was gone forth , they would come and dine with him at the long table ; after which time he could neither eat nor drink , except he did first go behind the door and sing , with his hat off ; otherwise what he eat or drank would not go down , but endanger the choaking of him . suddenly after this , he was taken above thirty times in a day both lame , dumb and blind , continuing so for a time . after this , i no sooner went out about my imployment , ( which lay abroad ) but he would be cast upon the ground with a great force , insomuch that i could not otherwise conclude but it must be done by the malice and power of the devil . when he was upon the ground he would strike himself upon the face with all his force , to the great amazement of the spectators , which were several friends of mine that came to see my child , hearing what condition he was in , by reason of whose coming , as we supposed , he was changed into divers and several actions ; for the more they came to see him , the more his fits came upon him , which we perceiving , desired them to forbear coming ; they did so , and then his fits abated . after this he was confined to a certain stool that was in the house , insomuch that if any one else did sit down on that stool , he would be thrown flat on the ground , as it were dead , and not arise as long as any one else did sit on the aforesaid stool . at a certain time going to a neighbours house he carried this stool with him , because he could sit upon no other ; some friends and acquaintance of mine being desirous to see the boy , came to my neighbours house where he was ; they were no sooner come in but he fell into the same fits , using the same action as is above related : at the end of which fits , he said he would go home to dinner , which accordingly he did , and at his going , he bad that none of them should sit upon his stool , if they did , he told them he should know it . the boy being at home at dinner fell down flat on his back , spreading his arms much to my admiration ; but suddainly he got up and said , i know that some body hath sat upon my stool . when he was about to eat ( according to his accustomed manner ) he went behind the door to sing , but said he , i will not sing , ( at which time he was like to be choaked with his food ) as he often would say , but till he did sing he could not swallow one bit . after he had ate he went again in haste to the neighbours house , where my friends were still waiting for his coming ; as soon as he came , he told them , that some of them had sat upon his stool ; they seemingly denyed , but he confidently affirmed , they did ; which at the last , they that sate thereon did confess , and wonder how he should know it . after this he would walk up and down in a frantick manner with a hammer in his hand , often calling upon four persons , viz. sam. man , iohn same 's , mol williams , mary prett ; saying , mary , o mary , o brave mol , i 'll fit you mol , often throwing the hammer behind the door : thus he continued part of the day calling over the aforesaid names . many asked me when they heard him , whether i knew any such ? my answer was , i knew none but i supposed they were such canting names suitable to him that taught him , and caused all the rest of his troubles . at another time as he was sitting at a table , he had gotten paper , a pen , and ink , and a pin ; i seeing him have a pin , ask him , what he would do with that pin ? he answered not , but hung down his head as though he had been ashamed ; i then spake hastily to him , and took the pin from him , at which he fell a crying ; with that i asked him again , what he would do with that pin ? then he asked me , whether god were not above the devil ? i said , yea , god is above the devil , he told me then , he must write down that : i would not be so put off , but would know what he would do with the pin , but no answer could i get for a while , at length he told me there was a young man , that prayed with him , and told him , that if he would go with him to such a place in the country , that then he should be well . this was all i could get from him , supposing these put offs were of the devil , who would not suffer him to tell me what he would do with it . at another time he sate with his legs across ; i went to him and pulled his legs asunder , with that he fell a screeking out , and called for his mother to pull off his hose and shoes , which she did , and found his legs and feet so cold , that there was no heat at all to be felt in them ; my wife then applied some warm clothes to them , but the boy seemed to be in extream torture , crying out in a very lamentable manner for three quarters of an hour , o what shall i do ! o what shall i do ! &c. at last he called for his hose and shoes to put them on again , but could not by reason of the pain he was in ; but so soon , as by our help , they were got on , he presently was well , and leaped up and down the room as at other times . at another time as he was sitting in the yard on a block , a rat did appear to him ( as he said ) unto which he was heard to say , satan , thou must be burned in hell fire , and all that do obey thee , often rehearsing these words : and further said , that christ was manifest to destroy the works of the devil . neighbours coming in , and hearing these sayings , and seeing his actions ( for he sate fillipping with his fingers ) did very much wonder at it . he said moreover , the rat told him he must go up stairs , and play with his pretty rat there ; and up stairs he would often go : he also had a little box with single money in it , which would sometimes be forced out of his hand , which he would strive to take up often , repeating these words , i will not sing , i will not sing , but could by no means take it up , except he did sing . he had many times very strange actions , sometimes after this , and sometimes after that manner , as running up and down the house with his hands to his ears , and hopping , as though he were mad : sometimes he would sweat very much ; and sometimes he would labour and strive , as if he had been ready to be choaked , with some thing that did rise in his throat : sometimes he would be confined to a place where my servants were at work , in which place he would lye down with his back upon a board , stretching forth his arms , and beat himself on the face and head as hard as he could ; and this he would do often in a day , rising very much like a changling . diverse times as we did walk abroad together , he would be taken with lameness , his limbs hanging down , insomuch that i was forced to bring him home in mens arms : sometimes he must be drawn behind a door in a chair , and there be forced to sing , &c. one thing more is very observable , that when i did set him to read , he could not utter the name of god , nor of christ , but any other words he would speak very well . moreover , if any other did take the bible , and mention the word god or christ in his hearing , he would roar and cry , making a hideous noise . in this great extremity , i knew not otherwise what to do , but to apply my self to physitians and astrologers , and such-like men , for help , but could meet with none from them ; at length after i had made use of them , one iohn hubbard was commended to me , and he and another with him came to my house ; i asked him , whether he could do my child any good ? he said , yea , he was not the first that he had medled with in that condition , for he told me that he was bewitched : i asked him what i should give him ? he said , he must make no bargain , for the witch had power over him to come again : yet notwithstanding , he went on , and used many fopperies and charms , as hanging papers about his neck , and putting quils under the door , with quick-silver , and such kind of stuff , which did him no good , and so i told him , he coming often to my house ; then he told me he must use some stronger means , and that he had learned more experience ; thus he kept me in suspence half a year : after this he would have the boys hair cut off from his crown in a round circle , also the nails of his fingers and toes must be pared , then he must go to an oaken-tree , and the boy with him , three or four miles off , taking some oaken boughs home with him , which boughs he put to the soals of his feet , and some about his belly , and other places about the house ; the boy must sleep with them all night , and then take them off the next morning , then he must go to the tree again , taking with him a mallet and an augor , and a wooden peg , and a hammer ; the augor was to bore a hole to the heart of the tree , the hair of the boys head , and the paring of his nails , were to be rapped up in a paper , and rammed into the hole he had made , and the peg was to keep it in ; which did signifie , as he said , that the witch would be forced to come every morning and evening to that tree , and that would weary her , and then she would come and compound with him : he said moreover , the witch did come to him , and askt him , why he did torment her so ? but my child being never the better , i seeing all was but a cheat , i left him . after all this , i used the advice of doctors , astrologers , and apothecaries , from whom he took physick ; and at last there was something came up in his throat , which made him vomit , to the sad admiration of the beholders , which held him about three quarters of an hour , and at last he gave a groan , and a great deal of water came forth of his mouth , and nothing else as we could see : at length he came to himself , and continued well for about three months . the boy desiring to go forth to be apprentice , i accordingly provided him a master , with whom he was near half the three months that he was wel : but being at a certain time in his masters garden , his fellow apprentice being there with him , he told him , that he knew he should be mad ; his fellow apprentice asked him why he said so ? he told him that a rat appeared to him often times : the next day , about the same hour , as near as could be computed , the rat entered into him ; the news was sent to me , which was very unwelcome : i went the next day and found him in bed , looking and acting like a changling , i caused him to rise and put on his clothes , and a very good dinner was provided , but not a bit could he eat : his master desired me to take him home with me , lest he should be starved ; which accordingly i did , and then he did eat . in a short time after i carried him to his master again , but nothing he could eat there ; his master then brought him to me again , and told me , he knew not what to do with him : his master was no sooner gone , and left him with me , but the boy turned his face to the wall , and whispered , and straightway came to himself , saying , how came i hither ? i thought i had been at work . then i counselled him to be a good boy , and go home to his master , and shew himself a wise lad ; he then went home to his master , and fell to work , but that lasted not long ; at length his master was very hasty with me , still asking me what he should do ? but i could not well tell , neither could he , which caused a difference between us ; but at length his master told me , that he heard of a man which came from ireland , that cured all diseases ; which i did not believe , because he was a roman catholick ; yet nevertheless , he perswaded me to carry the boy to him ( his master being a traveller , and acquainted with the catholicks ) which i did , and was no sooner come , but they pulled out their crosses , and put them behind the boys head , which the boy not seeing , fell a roaring ; they conceiting it was the devil that roared at the cross , as at a thing he could not endure . forthwith my self , the boy and his master must go before the lord abony , we coming before his lordship , one of his servants drew forth a cross or crucifix ; at which the boy roared as abovesaid ; i told the lord abony i would relate the heads of the boys trouble , but that i feared neither my memory nor his patience could bear it . he bad me go on and he would hear me ; then i declared to him the whole matter , which after he had heard , he gave me a ticket to carry to the aforesaid gentleman at his lodging ; but things falling out contrary to our expectation , he being at that time at st. iames's , we went thither , found him and presented the ticket to him , which when he had read , he had me bring the lad into the queens chappel , there being more than impotent people , as dumb , lame , blind and the like , yet he medled with none of them , onely read his ave-maries , creeds and the like . then he called for a pot of holy-water , as they call it , and kneeled down with his friars , and rising up again , he called for a ribband , brimstone and a candle , the ribband he tied in three knots about my boys neck , then takes a piece of paper and burneth the brimstone under his nose , speaking several words in latine three times over ; the boy all this time roaring and stamping at their altar , being so outragious that three or four men were fain to hold him , and as much as they could do . there were several countesses , ladies and gentlewomen ( as i supposed them to be ) who beholding the boy , wept sorely . the place being very full of people , this thing was soon blazed all about westminster ; forthwith the boy spake , who had been dumb ten or twelve days before . then the gentleman asked the boy what he did see ? who replied , a rat. he asked him which way the rat went ? the boy said , towards the priest. with that the lord abony presented the boy to me , and bad me bring him in at another door , which i did ; many friars flocking about me , bad me make the boy a catholick : i told them i was not such a fool as he that was at their altar , who promised them that if they cured him of his stuttering speech , he would become a catholick . then they asked me what the boys name was ? i told them , iames. they said to the boy , iames , pray to st. iames. i asked them what rule they had in scripture for that ? they told me in the time of the law angels did worship the patriarhs . i told them those were but salutations , and desired them to turn to the revelations and read that passage between iohn and the angel ; when iohn would have worshiped him , the angel would not suffer him , but said , see thou do it not , for i am thy fellow servant ; worship god. then they urged the sayings of their fathers , as they call them , which is their usual way , leaving the scriptures . i told them if they would stick to the scriptures , i would confer further with them , but they would not ; so we ceased . but to proceed , by that day seven days the boy was as bad as before ; but in the mean time there was great joy amongst them , they supposing they had wrought a miracle . priests and jesuites , &c. came to see the boy , bringing their crosses , holy-water and ribbands , which the boy mocked at , holding his two fingers across , and laughing at them . one of them endeavoured to put a ribband about his neck , but the boy would not let him ; which when he saw , he swore , damn him , and fell a cursing . but afterwards they hearing the boy was as bad as ever , their joy was turned into mourning . the lord abony sent for me , but i denying to come , he sent for me again by one of his chiefest gentlemen , to desire the boy might come again to the priest , that he might touch him once more ; at which i gave him a flat denyal , and told him that i had no faith in the thing when i was at their altar . the boyes master being desirous he might go again to the priest , sent for him ; i could not deny sending the boy to him because he was his apprentice , but sent him : his master sent me word he would carry the boy to the gentleman again , for said he , if he do him no good , he can do him no hurt . i asked counsel of some friends what i should do in this matter ? they said , 't were good i should see what became of the boy , and to let him try what good could be done him . whereupon i did go , it being the first day of the week , a coach was provided , and we came to the gentleman ; coming into the room where he was , he looked on the boy as he used to do , then opened his book and read prayers , calling for a ribband , brimstone , and a candle as he had done before , with his holy-water , throwing much of it at the glass window ; the boy all the while roared , making a hideous noise , stamping with his feet , having a croaking in his throat contrary to nature ; he using his stuffe as aforesaid , the boy groaned , and then spake to their great rejoycing . then the priest came and delivered the boy to me , and told me , the boy was bewitched , that i had ill neighbours , and bade the boy go to his master , and not go home to me , for that would be safest for him . but this charm lasted but twenty four hours , for then the boy was as bad as before . i further considering with my self what i should do in the thing , being tost about by the opinions of men , besought the lord to direct me what to do , for i had sinned in treading these by-paths . at last it came into my mind , that fasting and prayer was the onely means to be used in this case , that scripture being set upon my heart , this sort , or kind , cometh not out but by fasting . i conceiving it might be some evil spirit , or spirits , he was possessed with , by the malice of some witch , i craved the advice of godly ministers and friends ; among the rest one of them told me , it was a difficult thing , and bad me get four ministers and four doctors to consult with ; then i went to two more , and one of them desired me to go to another , that was a learned doctor , who heard me repeat the heads of all these things , with much admiration . i told him that some people said the boy dissembled ; but i said , i did perceive it was the craft and malice of the devil . he pausing a while , told me , that it was his thoughts also , and called for the boy , and told him , he knew he was a dissemler , the boy making faces , mocks , and wry-mouths at him : the doctor told him , he could take him up into his chamber , and shew him the appearances of spirits : i desired the doctor he would do so , and i would stay-below ; but , to put me off , he called for a latine bible , and read some words in latine to him ; with that he told me , that thereby he knew he dissemled , because he did not roar as at other times , when the word god is read in latine . i desired him to put the boy forth , and i would talk further with him ; the boy was caused to withdraw , then said i , now doctor , you and i are here , i must tell you plainly , the devil is too cunning for you and i , for he can hold his tongue when he listeth for his advantage : now doctor , i will tell what i have done , i have both stript and whipt him till it hath grieved me to the heart , and yet i cold make a joyn-stool speak as soon as he . the doctor bid me send him to bedlam , for i had fed him too high : but i told him , three pence a day would keep him . i left my doctor , and came again to him a week after : he asked me how the boy did ? i told him , as bad as he was before , and that he was at the door : he asked me , what i would have him to do ? i said , i would desire him to have him up into his chamber , and try his skil ; he said , he had not time , and called for his cloak , for he must forthwith be gone . i perceiving it was the devils work to hinder his dis-possession , left the doctor and departed . being thus tossed about from one to another , at last , by the providence of almighty god , i was cast amongst a poor dispised people , whom the lord owned as instruments in his hand , to do this great work ; to his eternal praise i speak it ; for the lord saw their fastings , and heard their prayers in the behalf of my poor child , at a wonderful rate . the true relation of which , is that which followeth . as was said , it pleased the lord to bring me among a people , who were perswaded that the lord would be found , if sought unto , in behalf of my child ; judging , according to what is before related , that he was possessed with some evil spirit ; and believing that that kind might be cast out by fasting and prayer , some of them did agree to keep a day for that purpose ; which was performed in the month of iuly , . by iohn clayton , rich. aylmore , rich. webb & tho. mildman ; who being met together , one of them spake as followeth . my friends , said he , we are come about a weighty work , a work too great for such poor unworthy creatures as we are to perform , and therefore it becomes us to go unto god. no sooner was the word god pronounced , but the boy slipped down from the chair he sate in , crying out with such a hideous noise , that made him that spake , tremble , though he had no sense of fear upon him ; he going on in his discourse , mentioned the name iesus , at which the boy roared again , and in a strange manner , spread himself on the floar , where he lay with one leg backward and another forward , with his arms spread out : also after he had ended his exhortation , they went to prayer , and even when the name of god or christ was pronounced , the boy was tormented , and much enraged ; for he would double his fist , and seem by his looks to threaten him that prayed , endeavouring to get nearer and nearer to him , till god or christ was named , at which words he would start back , as though he was frighted , using endeavours to get out of the chamber , and had , but that two of them held the door and would not let him ; which when he perceived , he crept to the farthest corner of the room , crying out , legat , go to the devil legat , will not you go to the devil , legat , go to the devil legat , go to the devil legat. it was observed , that though he often repeated these words , yet his mouth was open , but his lips moved not ; at which time he used many strange and absurd actions : they offered him a bible , which he would not look into , but seemed to be much tormented : they then offered him another book , at which he was not at all troubled : thus they continued till about noon , and then he fell asleep , and slep a pretty while , and when he awoke , he was like a natural fool , and could not speak a word , saying , legat go to the devil , as aforesaid ; from whence it appears , that it was not he that spake , but the evil spirit in him , making crosses , wetting them with spittle , playing with , and spitting on the andirons that stood in the chimney ; and when they were taken from him ; he cryed like a child : after this they shewed him a bible again , at which he was not troubled , but seemed to rejoyce : in this condition he continued till towards night , and then he fell into a very strange fit of raging and roaring , calling legat many times . while this fit was on him , one went down stairs , and staid a little , and then came up again , against whom the boy was so enraged , that he spit at him , and would have struck him , but that he was held by two others . after this the evening came on , and they commended him and their work to the lord , who was able to do more for him than they were able to ask . the answer of this day was , the restoring of his speech in such a measure , that one might understand him . the th of september , . was the second day that they set apart to seek the lord in behalf of my child ; at which time there were only three exercised in the duty of prayer , to wit , iohn clayton , rich. webb , and rich. aylmore , except some women ( who were spectators ) my self and my wife . when they were met , they applied themselves to the lord in prayer , as they did the day before ; in which duty they had spent the greatest part of the day , and the boy seemed not to be troubled until it grew towards night , and then he fell into a very great agony , roaring and crying , legat , legat many times , and was so outragious , that he was held by two of them ; but a little before night , this fit left him , and then they committed him , themselves , and their work into the hands of god , who disposeth all things according to the counsel of his own will. the answer of this dayes work was , that whereas before he cold not hold a cup in his hand to drink , but took it in his teeth , before they parted , he took a pot in his hand , and drunk as orderly as . i or any one could , and the next day he read a chapter without trouble . and so they were led to the third dayes work , being september . . the persons that met this day , were rich. webb , tho. mildman , rich. pilgrim , rich. aylmore , iohn smith , iohn borchit , iohn clayton , with some others , both strangers and acquaintance ; this day they endeavoured to be there as soon as they could , but neither my self , nor my wife , nor boy , were come to the place appointed ; two friends came to meet us , and found us in the way coming , but had been troubled with the child , by reason of strong temptations of the devil , namely , to cut his throat , or drown himself , or knock out his brains against a post . his mother asked him , if he would go to hell ? yea , said he , with all my heart : but at the last he came to the place where the aforesaid friends were , and went laughing up the stairs like a fool , and when he was come in , looked earnestly about him , and seemed to count them that were there , by pointing at them : then after some discourse about the work of the day , as in relation to christ's promises , upon our agreeing together , we found our selves in an oneness of spirit , believing the lords presence , and then one went to prayer . the first that prayed , concluded his prayer without any material observation from the boy , except some inward fretting , which did appear by his looks , and snatching with his hand at his face and head . the second that prayed with an holy boldness , asked of god a sign whether the work should be finished that day ; the sign was , that if god would do it that day , that the spirit should be roused up immediately : and so it pleased the lord to answer , that at that very time , the spirit did roar in the boy with an hideous noise , after a manner that we could not tell what to compare it to , but something like the noise a dog makes when he howls , and toar open his clothes , throwing his hankercher that was about his neck on the floor , treading on it with his feet , and spitting at him that was at prayer , crying out , you cannot do the work : our friend replied , satan , thou art a lyar , for through the strength of the lord we are able to do it , or words to that purpose ; further replying , thou damned fiend , thou enemy to mankind , who wert a lyar from the beginning , i adjure thee in the name of iesus of nazereth , come forth : at which he roared , and beat himself , crying out , what , three dayes ! two dayes was enough ; looking wishly on all as we stood about him , saying , what , nothing but pray ! what , all pray ! all mad ! will you kill your selves with praying ? three dayes is too much in conscience . then one said , if three dayes would not be enough , we would have three and three too : and then he was very much troubled , and beat himself again , and howled as before . and then he endeavoured to perswade us , that there was a dinner below , we might go down to that , and eat it . but answer was made , that we had set our selves to fasting and prayer to plead with god against him , and would not eat till the sun went down : and then he would perswade us , that it was night and dark , and time to go home . answer was made , thou art a lyar as from the beginning ; for then it was about eleven or twelve of the clock , again , he told there was a bed , we might go to bed : and when none of these lies and deceits would do , he began with other stratagems , and told us that we had got for every day one , could not we be contented ? answer was made , that we would not give over while any did remain . and then he fixed his eyes on the window strangely , and fell a calling for more help , as though some stood without , and beckned with his hand to them , and bad them come in ; why did you go out ? come back again , come back again , they will not hurt you , you need not fear , you may come if you will ; come quickly , what , are you mad to stand there ? and then would beat himself for anger that they did not come when he called . it was observed that two hats hung in the window , and a friend took them down , supposing the boy might heed them , and when they were down he cryed the more , now there is more room , now you may come if you will ; come away , come , come : and then cryed , diabolus , diabolus , many times , saying it many times , come , or the work will be done . and one taking him by the hand , he cryed , let my manus go , many times . one asked me whether i had taught him any latine ? i said , no. then the boy sweat much , and seemed to be in a great toil or agony : and then told us , if we would not give over and depart quickly , the house would fall and kill us all , you will be all killed . now it was observed , that at the departure of every spirit ( which was , as we suppose , five , at distinct times ) their departure was with a kind of strange rising upwards to his throat as if he was ready to be choaked , bursting forth with a kind of belching , and throwing forth his hand , saying , there is one gone ; so in the departure , giving the distinct number of them as they went forth , crying out when the third was gone , there is one for every day , as aforesaid : and when the fourth went out , he shaked his hand after him , saying , fare thee well , farewel , there is four ; now all is gone , now all is gone . one said , thou art a lyar ; for till god put praise into this boys mouth , we will not give over : but when he said , four were gone , it was to be observed , he did butten up his doublet very carefully and orderly , measuring the breast of it , to see whether he did it even ; after which he fell asleep , and slept , as near as we could judge , an hour and an half , or thereabouts : in all which time , we continued earnest in prayer to god , and at the last he awaked and looked about him wildly , and in a little time the fifth spirit began to roar and to be disturbed , as the other before ; and then one of us did adjure him in the name of iesus to come out : then he said , if he did , he would go into another ; upon which he was commanded to come out and go to his own place . then we heard him cry , legat , come out , come out , come out , thou must come out , thou must come out , oft saying it over ; and then stopt his mouth with his hands , and coat , and knees , and arms , as if he were resolved to stop in the devil with them ; but at the last , to the praise of our god be it spoken for ever , which worketh wonders , by his own power alone brought him out ; he brought him out with a sneeze and a kind of thruttling in his throat , and so the fifth came forth : at which time the boy sate very still , with a very sober countenance , lifting up his hands and eyes , as though he had matter of praise in his mind , for the space of three hours : and at that time i was desired to speak to him , but found him dumb , and then he sate down again , and we applied our selves to the lord in prayer ; and the last that prayed , asked of god a sign , as in the morning , whether the work was done ? and that if it was done , the lord should put praises into the boys mouth ; and then the boy did lift up his hands and eyes , which we did look upon as an answer from the lord : and so with one accord returned praise to god with all our hearts : and when we had concluded , we asked the boy how he did ? but he could not speak : one asked him whether we should pray for him ? but he did not answer . iames , said one , if we shall pray for thee , give us a sign ; then he did lift up his hands and eyes : and then they went to prayer again that the lord might loose his tongue , and so they left him ( my self , his mother and two other friends more with him ) and went into the kitchin. one of the friends that stayed above put his finger into his mouth , and finding his tongue doubled , laboured to unfold it , and groaned in spirit to the lord ; and it pleased the lord so to loose his tongue , that he spake , and praised his holy name , who alone worketh great wonders . then we found that the lord had answered our prayers , to the great joy of us all ; then we sung forth his praise , and met that day sevennight , and kept it a day of thanksgiving to god , for that he was pleased to shew us that his hand was not shortned , nor his ear heavy that it could not hear , but that he is the same to day , and yesterday , and for ever . this in the lord 's doing , and it is marvellous in our eyes . a true relation of the wonderful deliverance of hannah crump , daughter of iohn crump of warwick , who was sore afflicted by witchcraft , for the space of nine months ; with the several means used , and way in which she was relieved . christian reader , this following relation , is not put forth to reflect upon any sort of people , nor to seek any popular applause from any ; but onely to shew that the lord's hand is not shortned that he cannot save , or that his ear is heavy that he cannot hear ; but the iniquities of the sons of men in this day have hindred good things from us , as well as it did in times past ; and that the want of faith in gods promises , have made us want those spiritual presences of god by his spirit ; and to manifest that if we seek him in the way of his appointments , he will be found of us , as he hath said ; yea , if we have faith as a grain of mustard seed , great things shall be obtained by faith in the promises he hath made , being the onely means he hath appointed ( through christ ) to draw down the benefits and priviledges that belong to his servants by promise . and therefore we having had great experience of the lords faithfulness in our approaches to the throne of grace many a time , have taken liberty to declare in his particular treatise , two special appearances of our god in answering our prayers . the first is that that goeth before ; the second is as followeth . one iohn crump of warwick having a daughter which was very much afflicted with strange fits , to the amazement of all her relations , her grieved father left no meanes unattempted for the recovery of his afflicted child , as physick , and what the wisdom of man would afford him in the place where he lived ; but all proved in vain . then at last he and one other of his daughters came up to london , and brought up the afflicted maid , in order to get cure ; himself being here before , and having made way to get her into thomas hospital in southwark ; she being come , the day of her reception was appointed , her father with two of her sisters ( one living in town ) brought her to the said hospital : but so it happened that when the officers came to receive her , she was taken with one of her fits in such a manner that they would not ; but said she was fitter for bedlam than to come into an hospital among sick people . thus her father being filled with care and sorrow , knew not well what course to take , but was then advised to have her to a man that lived in winchester park in southwark ; which advice he accepted of , and went to the said man with his daughter ; and after some time of discourse and consideration he ( professing some skill in astrologie ) told them she was bewitched , and that if he did take her in hand he would have five pound , ye could not promise perfect cure : for ( said he ) if i cannot be strong enough for the witch , after i have taken the affliction from the maiden i must bear it my self ; but if i can be strong enough for the witch , she must bear it , till she dispose of it to some other , for none of her familiars will bear it . the father of the maid having received this answer , had no encouragement to make use of him . thus being at last almost without hope of obtaining any help for his distressed daughter , whose distracted condition was the cause of much trouble and sorrow to all her relations , beholding her ( if not prevented ) to bite her own flesh , or doing other violence to her self , or such as came to hold her ; also , that if her own father had at any time taken a bible to read , she would have been gone and not heard nor read her self , but would fall into her raging fits . and now her father having used all wayes for help , and could find none , like to the poor man that waited for the moving of the waters , so had he waited on outward means , and at last met with the mercy of the same compassionate iesus as the poor man did : for in the month of iuly . the lord drew forth the heart of one of her sisters to desire that we would ●●ep a day in fasting and prayer in the behalf of her sister , which we were ready to perform , and appointed a day ; at which time appointed we came to the house where this afflicted maid was , and there we found her in a deplorable condition , which put us upon some consideration of the work before us , calling to mind the promises of god for our encouragement ; knowing and believing that that god that cannot lie , would be found of them that diligently seek him according , to his promise , mat. . , . mark. . . we having gods word to confirm our faith , and nothing but his glory for our end , and the distressed condition of the maid , being an object of pity , seeing her bound with the bonds of satan , we applied our selves to the throne of grace by prayer : the maid being laid on a bed , lay a pretty while undisturbed , but at last she rose and was in a very great rage , and unlaced her clothes to her ve-very skin , pulling her headclothes off her head , crying out in a lamentable manner ; in which fit her father and sister proved too weak to deal with her , one of us rising from our knees to help hold her ; she finding her self mastered , said , if we would let her alone she would sit down and be quiet : then we set her down in a chair , she was no sooner sat , but she said to him that held her she would kick him , and as she spake , did so : soon after she lay down again , and seemed to sleep between whiles , and after a little time rose again , and as before , pulled open her clothes , struck her father and sister , took up fire from the hearth , clapped it to her sisters arm , burnt it the breadth of a shilling that the skin shriveled off presently ; and thus she remained by fitts most part of the day , sometimes endeavouring to pull down all the hangings about the bed and chimney , breaking the windows ; at other times making excuses to go down from us , and did so far prevail with her sister , that she was let go down , but was not willing to come up again ; but that she had left a tobacco-pipe above , which they refused to bring her down , and rather than she would be without it , she came up for it , and so was kept in by shutting of the door : the reason why she set so much by her pipe , was , because she took very much tobacco . about mid-day as she lay on the bed , being pretty quiet , one asked her how she came into this condition ? she answered , that one time she was sick , and there came a woman to her and brought her an apple , which she did eat , and ( saith she ) it lieth here still ( pointing to her throat . ) we perceiving by this that she might be bewitched , therefore in our petitions to the lord made mention of the witch , and desired he would be pleased to rebuke her power , if any such thing were : but at such times as we spake those words she would taunt at us , and say in an extream rage , what have you to do-with the witch , cannot you let her alone ? she doth not trouble you , and would labour to disturb us all the wayes she could , so that at the last she was fain to be held down on the bed by her sisters ; but while they held her down she struck one of us on the face violently , while he was at prayer by her , insomuch that she made her own arm swell : after this one of us being at prayer at the beds feet , and she perceiving she could not reach him , spat at him , so that it hung on his hair and breast , very loathsom to behold ; but he continued in prayer , was not any way moved at it ; and soon after the evening came on , we left her very quiet on the bed , as one that was willing to rest her self after a weary dayes work : and truly the lord was so pleased to give in an answer after such a maner , that after this day she would take a bible & read an hour or two together ; and in a small time god clothed our friend iohn crump and his daughter hannah with garments of joy for sorrow , and filled all the hearts of their relations with praise ; and so she continues in good health unto this day , free from that affliction , which began upon her on the first of november , and continued till the time aforementioned : for which mercy we may say with the prophet , o bless the lord , for his mercy endureth for ever . and let all the people of england know to whom this may come , that not by our own power , but by the power of god , in the name of iesus , were these two made perfectly whole . we whose names are here under written were eye-witnesses of this great work of god. iohn clayton . richard aylmore . mary boune , the maids sister . ioel iasut . finis .